X66n1297_宗鑒法林

卍新續藏第 66 冊 No. 1297 宗鑒法林

凡例是書之會集也始於壬辰春在塞北之法林寺。其鐫版訖工也于甲午夏在京師柏林之宗鑑堂。今題曰宗鑒法林。識地也。集書者皆以南嶽青原對出。未免舛錯。今依統要。南嶽歸南嶽。青原歸青原。支派既已清晰。覽者自無諸訛。天皇天王之誤。兩家聚訟不休。終為千古疑案。欲為分剖誠難置喙。況已墜之宗何必深論。今將二字放一黑圈。以俟后之作者。事必遵古。洞下五代之訛。昉于近世。從前皆不言及。故亦未之聞。今何敢妄加筆削。謹遵會元等書。庶免前賢之呵叱以取罪愆。南嶽下自馬祖一始至五峰學林皋豫止。青原下自石頭遷始至指南徹雪關訚止。以後語錄繁多。誠有未備。公案自宋元以來流傳者一千七百則人所共知。每言及必舉是數。更不知此外別有妙悟。埋沒昔賢之精神良可太息。因增入共二千五百六十四則。聯珠惟頌。統要惟拈。分為兩岐未免各存意見。覽者亦有顧此失彼之嘆。今皆合集。庶幾一目瞭然洞若觀火。諸方語錄拈頌頗多。亦有未經流通者。今廣加蒐羅。雖殘篇斷簡必再三詳訂錄入集中。以公天下後世。公案中有疑似者。不敢輒加臆斷貽笑諸方。即如油糍公案。一云鵝湖一雲南泉。未知孰是。今皆收入古德。余仿此。公案原

【現代漢語翻譯】 現代漢語譯本 《宗鑒法林》一書的編纂始於壬辰年春天，在塞北的法林寺。雕版完成於甲午年夏天，在京師的柏林寺宗鑑堂。現在題名為《宗鑒法林》，意在標明此書的宗旨。以往的合集，常將南嶽和青原兩宗的語錄混雜排列，難免出現錯誤。現在依照《禪宗統要》，將南嶽歸南嶽，青原歸青原，使支派脈絡清晰，讀者自然不會產生訛誤。『天皇』和『天王』的錯誤，兩家爭論不休，終成千古疑案，想要分辨清楚實在難以置喙。況且是已經衰落的宗派，何必深究。現在將這兩個字放一個黑圈，留待後來的作者考證。凡事必須遵循古制。『洞下五代』的訛誤，始於近世，從前從未有人提及，所以也未曾聽說。現在怎敢妄加修改？謹遵《禪宗會元》等書，以免受到前賢的呵斥而獲罪。南嶽一系，從馬祖道一開始，到五峰學林皋豫為止。青原一系，從石頭希遷開始，到指南徹雪關訚為止。以後的語錄繁多，確實未能完備收錄。公案自宋元以來流傳者有一千七百則，這是人所共知的。每每談及公案，必舉這個數字，卻不知此外還有其他妙悟，埋沒了昔日賢者的精神，實在令人嘆息。因此增補到共二千五百六十四則。《聯珠集》只收頌，《禪宗統要》只收拈評，分為兩類難免各存己見，讀者也會顧此失彼。現在全部合集，力求一目瞭然，洞若觀火。各方語錄的拈頌頗多，也有未經流通的，現在廣泛蒐羅，即使是殘篇斷簡，也必定再三詳細審訂后錄入集中，以公諸天下後世。公案中有疑似之處，不敢擅自臆斷，以免被諸方恥笑。例如『油糍公案』，一說是鵝湖大義禪師，一說是趙州南泉，不知哪個是正確的，現在都收入古德公案，其餘的依此類推。公案原本

【English Translation】 English version The compilation of this book, 'Zong Jian Fa Lin' (Forest of Dharma Mirror), began in the spring of the Ren Chen year at Falin Temple in the northern frontier. The engraving was completed in the summer of the Jia Wu year at the Zong Jian Hall of Berlin Temple in the capital. It is now titled 'Zong Jian Fa Lin,' intending to clarify the purpose of this book. Previous collections often mixed the sayings of the Nan Yue (Mount Nan) and Qing Yuan (Clear Source) schools, inevitably leading to errors. Now, according to the 'Chan School Essentials,' Nan Yue is attributed to Nan Yue, and Qing Yuan to Qing Yuan, clarifying the lineage so that readers will naturally not make mistakes. The errors of 'Emperor of Heaven' and 'King of Heaven' have been debated endlessly by both schools, ultimately becoming an eternal mystery, making it difficult to discern clearly. Moreover, since it is a declining school, why delve deeply? Now, these two characters are placed in a black circle, left for later authors to verify. All matters must follow ancient systems. The error of 'Fifth Generation of Dongshan' began in recent times; no one had ever mentioned it before, so it had never been heard of. How dare we arbitrarily modify it now? We respectfully follow books such as the 'Chan School Compendium' to avoid being scolded by former sages and incurring guilt. The Nan Yue lineage starts from Ma Zu Dao Yi (Mazu Daoyi) and ends with Wu Feng Xue Lin Gao Yu (Wufeng Xuelin Gaoyu). The Qing Yuan lineage starts from Shi Tou Xi Qian (Shitou Xiqian) and ends with Zhi Nan Che Xue Guan Yin (Zhinan Chexue Guanyin). Later records are numerous, and indeed, not all could be completely included. There are 1,700 koans (gongan) that have been circulating since the Song and Yuan dynasties, which are commonly known. Whenever koans are mentioned, this number is always cited, but it is not known that there are other subtle insights besides these, burying the spirit of past sages, which is truly lamentable. Therefore, it has been supplemented to a total of 2,564 koans. The 'Lian Zhu Ji' (Collection of Linked Pearls) only includes verses, and the 'Chan School Essentials' only includes commentaries, dividing them into two categories, inevitably with each retaining its own opinions, and readers will also be concerned with one and lose sight of the other. Now, all are collected together, striving for clarity at a glance, as clear as watching a fire. There are many commentaries and verses from various schools, and some have not been circulated. Now, we widely search for them, and even if they are fragments, we will carefully review and record them in the collection, to make them public to the world and future generations. In the koans, if there are doubtful points, we dare not arbitrarily make presumptions, lest we be ridiculed by various schools. For example, the 'Oil Cake Koan,' one says it is from Zen Master E Hu (Goose Lake), and one says it is from Nan Quan (Nanquan) of Zhao Zhou (Zhaozhou), it is not known which is correct, now both are included in the ancient koans, and the rest are done in the same way. The original koan

以淘汰見識。或反以見識去穿鑿公案。雖一時英雄欺人。恐過去古人流涕。今凡系穿鑿腐靡者概不收入。拈頌隨到隨收。不能悉依輩行。是書初刻於京都公案二千五百有零。二刻於理安復增入一百五十餘則。共成二千七百二十則。至於公案考訂。卷帙編次不無大同小異之殊。是書之成僅閱二年。深山邃谷耆德尊宿語錄不傳世者缺遺必多。敬俟后賢補入。

宗鑒法林目錄

卷一(皇) 世尊 　　釋迦文佛(二十八則) 　　　卷二(皇) 　　釋迦文佛(九則) 諸經 　　經首(一則)　楞嚴(二十一則) 　　圓覺(十則) 　　　卷三(皇) 　　法華(十四則)　文殊般若(一則) 　　維摩(八則)　金剛(十二則) 　　華嚴(七則)　楞伽(二則) 　　涅槃(二則)　心經(一則) 應化聖賢 　　文殊(三則)　無著(一則) 　　無邊身(一則)　利益(一則) 　　　卷四(圖) 　　舍利弗(三則)　須菩提(二則) 　　賓頭盧(一則)　殃崛摩羅(二則) 　　那吒(一則)　七賢女(一則) 　　城東老姥(一則)　善財(五則) 　　廣額屠兒(一則)　天親大士(一則) 　　勝思惟梵天(一則)　障蔽魔王(一則) 　　入定僧(一則)　雙林善慧(七則)

【現代漢語翻譯】 現代漢語譯本：爲了淘汰錯誤的見解，或者反而用（自以為是的）見識去牽強附會公案，雖然一時顯得很厲害，欺騙了別人，恐怕過去的古人會為此流淚。現在凡是牽強附會、腐朽沒落的內容，一概不收入。對公案的評唱和頌古，隨到隨收，不能完全按照輩分排列。這本書最初在京都刻印時，收錄了二千五百多則公案，第二次在理安刻印時，又增加了 一百五十多則，總共成了二千七百二十則。至於公案的考訂，卷帙的編排，不免有大同小異的差別。這本書的完成僅僅用了兩年時間，深山幽谷中高僧大德的語錄沒有流傳於世的，遺漏一定很多，希望後來的賢人能夠補入。

《宗鑒法林》目錄

卷一 (皇) 世尊 釋迦文佛（Śākyamuni Buddha）（二十八則） 卷二 (皇) 釋迦文佛（Śākyamuni Buddha）（九則） 諸經 經首（一則） 楞嚴（Léngyán）（二十一則） 圓覺（Yuánjué）（十則） 卷三 (皇) 法華（Fǎhuá）（十四則） 文殊般若（Wénshū Bōrě）（一則） 維摩（Vímó）（八則） 金剛（Jīngāng）（十二則） 華嚴（Huáyán）（七則） 楞伽（Léngqié）（二則） 涅槃（Nièpán）（二則） 心經（Xīnjīng）（一則） 應化聖賢 文殊（Wénshū）（三則） 無著（Wúzhe）（一則） 無邊身（Wúbiānshēn）（一則） 利益（Yìlì）（一則） 卷四 (圖) 舍利弗（Śāriputra）（三則） 須菩提（Subhūti）（二則） 賓頭盧（Piṇḍola）（一則） 殃崛摩羅（Aṅgulimāla）（二則） 那吒（Nǎzhā）（一則） 七賢女（Qī xiánnǚ）（一則） 城東老姥（Chéngdōng lǎolǎo）（一則） 善財（Sudhana）（五則） 廣額屠兒（Guǎng'é tú'ér）（一則） 天親大士（Vasubandhu）（一則） 勝思惟梵天（Shèng sīwéi Fàntiān）（一則） 障蔽魔王（Zhàngbì mówáng）（一則） 入定僧（Rùdìng sēng）（一則） 雙林善慧（Shuānglín Shànhuì）（七則）

【English Translation】 English version: In order to eliminate erroneous views, or conversely, to force interpretations of koans with (self-righteous) views, although it may seem impressive and deceive others for a time, I fear that the ancients would shed tears for this. Now, all content that is forced, decadent, and declining will not be included. Commentaries and verses on koans will be accepted as they arrive, without strictly adhering to seniority. When this book was first printed in Kyoto, it contained more than two thousand five hundred koans. During the second printing in Li'an, more than one hundred and fifty koans were added, making a total of two thousand seven hundred and twenty koans. As for the textual research of the koans and the arrangement of the volumes, there are bound to be differences, both major and minor. The completion of this book took only two years. There must be many omissions of the sayings of eminent monks and virtuous elders in deep mountains and secluded valleys that have not been passed down to the world. I respectfully await later sages to supplement them.

Table of Contents of 'Zongjian Falin'

Volume 1 (Imperial) The World-Honored One Śākyamuni Buddha (28 cases) Volume 2 (Imperial) Śākyamuni Buddha (9 cases) Various Sutras Beginning of Sutras (1 case) Léngyán (Shurangama) (21 cases) Yuánjué (Perfect Enlightenment) (10 cases) Volume 3 (Imperial) Fǎhuá (Lotus) (14 cases) Wénshū Bōrě (Manjusri Prajna) (1 case) Vímó (Vimalakirti) (8 cases) Jīngāng (Diamond) (12 cases) Huáyán (Avatamsaka) (7 cases) Léngqié (Lankavatara) (2 cases) Nièpán (Nirvana) (2 cases) Xīnjīng (Heart Sutra) (1 case) Sages and Worthies Manifested Wénshū (Manjusri) (3 cases) Wúzhe (Asanga) (1 case) Wúbiānshēn (Limitless Body) (1 case) Yìlì (Benefit) (1 case) Volume 4 (Illustration) Śāriputra (3 cases) Subhūti (2 cases) Piṇḍola (1 case) Aṅgulimāla (2 cases) Nǎzhā (Nata) (1 case) Qī xiánnǚ (Seven Virtuous Women) (1 case) Chéngdōng lǎolǎo (Old Woman of the East City) (1 case) Sudhana (5 cases) Guǎng'é tú'ér (Broad-Forehead Butcher) (1 case) Vasubandhu (1 case) Shèng sīwéi Fàntiān (Victorious Contemplation Brahma) (1 case) Zhàngbì mówáng (Obstructing Demon King) (1 case) Rùdìng sēng (Meditating Monk) (1 case) Shuānglín Shànhuì (Good Wisdom of the Twin Trees) (7 cases)

忻州翁(一則)　臺山翁(六則附無著喜) 　　寶誌公(三則) 　　　卷五(圖) 　　南嶽慧思(一則)　萬年杜順(一則) 　　明州布袋(三則)　秦䟦跎(一則) 　　波羅提(一則)　梵志(一則) 　　豐干(一則)　寒山子(六則) 　　拾得(一則)　智者(一則) 　　法華志言(五則) 西天祖師 　　初祖迦葉(二則)　二祖阿難(一則) 　　三祖商那和修(一則)　四祖優波鞠多(一則) 　　五祖提多迦(一則)　七祖婆須密(一則) 　　九祖伏䭾密多(一則)　十祖脅尊者(一則) 　　十一祖富那夜奢(一則)　十二祖馬鳴(一則) 　　十四祖龍樹(一則)　十七祖僧伽難提(一則) 　　二十三祖鶴勒那(一則)　二十四祖師子(二則) 　　二十五祖婆舍斯多(一則) 　　二十七祖般若多羅(三則) 　　　卷六(圖) 東土祖師 　　初祖達磨(九則)　二祖慧可(一則) 　　三祖僧璨(五則)　四祖道信(三則) 　　五祖弘忍(二則)　六祖慧能(七則) 　　　卷七(圖) 旁出諸祖 (四祖信嗣)牛頭法融(一則)　(牛頭威嗣)安國玄挺(一則) 　　天柱慧崇(二則)　鶴林玄素(一則) (鶴林素嗣)徑山道欽(三則)　(國一欽嗣)鳥窠

【現代漢語翻譯】 現代漢語譯本 忻州翁（一則） 臺山翁（六則，附無著喜） 寶誌公（三則） 卷五（圖） 南嶽慧思（一則） 萬年杜順（一則） 明州布袋（三則） 秦䟦跎（一則） 波羅提（一則） 梵志（一則） 豐干（一則） 寒山子（六則） 拾得（一則） 智者（一則） 法華志言（五則） 西天祖師 初祖迦葉（Kasyapa）（二則） 二祖阿難（Ananda）（一則） 三祖商那和修（Sanavasa）（一則） 四祖優波鞠多（Upagupta）（一則） 五祖提多迦（Dhitika）（一則） 七祖婆須密（Vasumitra）（一則） 九祖伏䭾密多（Buddhamitra）（一則） 十祖脅尊者（Parsva）（一則） 十一祖富那夜奢（Punyayasha）（一則） 十二祖馬鳴（Asvaghosa）（一則） 十四祖龍樹（Nagarjuna）（一則） 十七祖僧伽難提（Sanghanandi）（一則） 二十三祖鶴勒那（Haklena）（一則） 二十四祖師子（Simha）（二則） 二十五祖婆舍斯多（Vasiasita）（一則） 二十七祖般若多羅（Prajnatara）（三則） 卷六（圖） 東土祖師 初祖達磨（Bodhidharma）（九則） 二祖慧可（Huike）（一則） 三祖僧璨（Sengcan）（五則） 四祖道信（Daoxin）（三則） 五祖弘忍（Hongren）（二則） 六祖慧能（Huineng）（七則） 卷七（圖） 旁出諸祖 （四祖信嗣）牛頭法融（Fayung of Niutou）（一則） （牛頭威嗣）安國玄挺（Xuanting of Anguo）（一則） 天柱慧崇（Huichong of Tianzhu）（二則） 鶴林玄素（Xuansu of Helin）（一則） （鶴林素嗣）徑山道欽（Daoqin of Jingshan）（三則） （國一欽嗣）鳥窠

English version Xin Zhou Weng (1 item) Tai Shan Weng (6 items, with Wuzhu Xi) Bao Zhi Gong (3 items) Volume 5 (Illustration) Nan Yue Hui Si (1 item) Wan Nian Du Shun (1 item) Ming Zhou Bu Dai (3 items) Qin Ba Tuo (1 item) Bo Luo Ti (1 item) Fan Zhi (1 item) Feng Gan (1 item) Han Shan Zi (6 items) Shi De (1 item) Zhi Zhe (1 item) Fa Hua Zhi Yan (5 items) Western Region Patriarchs 1st Patriarch Kasyapa (迦葉) (2 items) 2nd Patriarch Ananda (阿難) (1 item) 3rd Patriarch Sanavasa (商那和修) (1 item) 4th Patriarch Upagupta (優波鞠多) (1 item) 5th Patriarch Dhitika (提多迦) (1 item) 7th Patriarch Vasumitra (婆須密) (1 item) 9th Patriarch Buddhamitra (伏䭾密多) (1 item) 10th Patriarch Parsva (脅尊者) (1 item) 11th Patriarch Punyayasha (富那夜奢) (1 item) 12th Patriarch Asvaghosa (馬鳴) (1 item) 14th Patriarch Nagarjuna (龍樹) (1 item) 17th Patriarch Sanghanandi (僧伽難提) (1 item) 23rd Patriarch Haklena (鶴勒那) (1 item) 24th Patriarch Simha (師子) (2 items) 25th Patriarch Vasiasita (婆舍斯多) (1 item) 27th Patriarch Prajnatara (般若多羅) (3 items) Volume 6 (Illustration) Eastern Land Patriarchs 1st Patriarch Bodhidharma (達磨) (9 items) 2nd Patriarch Huike (慧可) (1 item) 3rd Patriarch Sengcan (僧璨) (5 items) 4th Patriarch Daoxin (道信) (3 items) 5th Patriarch Hongren (弘忍) (2 items) 6th Patriarch Huineng (慧能) (7 items) Volume 7 (Illustration) Branching Lineage Patriarchs (Successor of the 4th Patriarch Daoxin) Fayung of Niutou (牛頭法融) (1 item) (Successor of Wei of Niutou) Xuanting of Anguo (安國玄挺) (1 item) Huichong of Tianzhu (天柱慧崇) (2 items) Xuansu of Helin (鶴林玄素) (1 item) (Successor of Su of Helin) Daoqin of Jingshan (徑山道欽) (3 items) (Successor of Yi of Guo) Bird's Nest

【English Translation】 Xin Zhou Weng (1 item) Tai Shan Weng (6 items, with Wuzhu Xi) Bao Zhi Gong (3 items) Volume 5 (Illustration) Nan Yue Hui Si (1 item) Wan Nian Du Shun (1 item) Ming Zhou Bu Dai (3 items) Qin Ba Tuo (1 item) Bo Luo Ti (1 item) Fan Zhi (1 item) Feng Gan (1 item) Han Shan Zi (6 items) Shi De (1 item) Zhi Zhe (1 item) Fa Hua Zhi Yan (5 items) Western Region Patriarchs 1st Patriarch Kasyapa (迦葉) (2 items) 2nd Patriarch Ananda (阿難) (1 item) 3rd Patriarch Sanavasa (商那和修) (1 item) 4th Patriarch Upagupta (優波鞠多) (1 item) 5th Patriarch Dhitika (提多迦) (1 item) 7th Patriarch Vasumitra (婆須密) (1 item) 9th Patriarch Buddhamitra (伏䭾密多) (1 item) 10th Patriarch Parsva (脅尊者) (1 item) 11th Patriarch Punyayasha (富那夜奢) (1 item) 12th Patriarch Asvaghosa (馬鳴) (1 item) 14th Patriarch Nagarjuna (龍樹) (1 item) 17th Patriarch Sanghanandi (僧伽難提) (1 item) 23rd Patriarch Haklena (鶴勒那) (1 item) 24th Patriarch Simha (師子) (2 items) 25th Patriarch Vasiasita (婆舍斯多) (1 item) 27th Patriarch Prajnatara (般若多羅) (3 items) Volume 6 (Illustration) Eastern Land Patriarchs 1st Patriarch Bodhidharma (達磨) (9 items) 2nd Patriarch Huike (慧可) (1 item) 3rd Patriarch Sengcan (僧璨) (5 items) 4th Patriarch Daoxin (道信) (3 items) 5th Patriarch Hongren (弘忍) (2 items) 6th Patriarch Huineng (慧能) (7 items) Volume 7 (Illustration) Branching Lineage Patriarchs (Successor of the 4th Patriarch Daoxin) Fayung of Niutou (牛頭法融) (1 item) (Successor of Wei of Niutou) Xuanting of Anguo (安國玄挺) (1 item) Huichong of Tianzhu (天柱慧崇) (2 items) Xuansu of Helin (鶴林玄素) (1 item) (Successor of Su of Helin) Daoqin of Jingshan (徑山道欽) (3 items) (Successor of Yi of Guo) Bird's Nest

道林(二則) (五祖忍嗣)蒙山道明(一則)　嵩山慧安(一則) (安國師嗣)嵩岳破灶(二則)　(破灶墮嗣)嵩山峻極(一則) (嵩山寂嗣)終南惟政(一則)　(六祖能嗣)南陽慧忠(二十二則) 　　永嘉真覺(五則) 　　　卷八(鞏) 　　河北智隍(一則)　荷澤神會(二則) (南陽忠嗣)耽源應真(五則) 未詳法嗣 　　公期和尚(一則)　禪月貫休(一則) 　　云幽重惲(一則)　先凈照(一則) 　　唐朝因(一則)　樓子(一則) 　　僧肇(七則)　圓通(一則) 　　聖壽(一則)　古德(十九則) 　　尊宿(一則)　座主(一則) 　　入冥僧(一則)老宿(一則) 　　云蓋僧(一則)　高麗聖像(一則) 　　上經僧(一則)　藏主(一則) 　　老宿(一則)　六通院僧(一則) 　　住庵僧(一則)　守衣缽侍者(一則) 　　行者(一則)　塔頭侍者(一則) 　　道流(一則)　感山主(一則) 　　點燈僧(一則)　老聃(二則) 　　宋太宗(八則)　明高帝(一則) 　　錢塘鎮使(一則)　韓居士(一則) 　　官人(一則)　長者(一則) 　　施主(一則)　官人(一則) 　　跨驢人(一則)　賣餅婆(一則) 　　燒庵婆(一則)　住庵婆

【現代漢語翻譯】 現代漢語譯本 道林(Daolin)（二則） (五祖忍嗣)蒙山道明(Mengshan Daoming)（一則） 嵩山慧安(Songshan Huian)（一則） (安國師嗣)嵩岳破灶(Songyue Pozhao)（二則） (破灶墮嗣)嵩山峻極(Songshan Junji)（一則） (嵩山寂嗣)終南惟政(Zhongnan Weizheng)（一則） (六祖能嗣)南陽慧忠(Nanyang Huizhong)（二十二則） 永嘉真覺(Yongjia Zhenjue)（五則） 卷八(鞏) 河北智隍(Hebei Zhihuang)（一則） 荷澤神會(Heze Shenhui)（二則） (南陽忠嗣)耽源應真(Danyuan Yingzhen)（五則） 未詳法嗣 公期和尚(Gongqi Heshang)（一則） 禪月貫休(Chanyue Guanxiu)（一則） 云幽重惲(Yunyou Chongyun)（一則） 先凈照(Xian Jingzhao)（一則） 唐朝因(Tangchao Yin)（一則） 樓子(Louzi)（一則） 僧肇(Sengzhao)（七則） 圓通(Yuantong)（一則） 聖壽(Shengshou)（一則） 古德(Gude)（十九則） 尊宿(Zunsou)（一則） 座主(Zuozhu)（一則） 入冥僧(Ruming Seng)（一則）老宿(Laosu)（一則） 云蓋僧(Yungai Seng)（一則） 高麗聖像(Gaoli Shengxiang)（一則） 上經僧(Shangjing Seng)（一則） 藏主(Cangzhu)（一則） 老宿(Laosu)（一則） 六通院僧(Liutongyuan Seng)（一則） 住庵僧(Zhuan Seng)（一則） 守衣缽侍者(Shouyibo Shizhe)（一則） 行者(Xingzhe)（一則） 塔頭侍者(Tatou Shizhe)（一則） 道流(Daoliu)（一則） 感山主(Ganshanzhu)（一則） 點燈僧(Diandeng Seng)（一則） 老聃(Lao Dan)（二則） 宋太宗(Song Taizong)（八則） 明高帝(Ming Gao Di)（一則） 錢塘鎮使(Qiantang Zhenshi)（一則） 韓居士(Han Jushi)（一則） 官人(Guanren)（一則） 長者(Zhangzhe)（一則） 施主(Shizhu)（一則） 官人(Guanren)（一則） 跨驢人(Kua Lv Ren)（一則） 賣餅婆(Mai Bing Po)（一則） 燒庵婆(Shao An Po)（一則） 住庵婆(Zhu An Po)

【English Translation】 English version Daolin (Two Cases) (Successor of Fifth Patriarch Ren) Mengshan Daoming (One Case) Songshan Huian (One Case) (Successor of National Teacher An) Songyue Pozhao (Two Cases) (Successor of Pozhao Duo) Songshan Junji (One Case) (Successor of Songshan Ji) Zhongnan Weizheng (One Case) (Successor of Sixth Patriarch Neng) Nanyang Huizhong (Twenty-two Cases) Yongjia Zhenjue (Five Cases) Volume 8 (Gong) Hebei Zhihuang (One Case) Heze Shenhui (Two Cases) (Successor of Nanyang Zhong) Danyuan Yingzhen (Five Cases) Lineage of Dharma Succession Unknown Monk Gongqi (One Case) Chan Master Guanxiu (One Case) Yunyou Chongyun (One Case) Xian Jingzhao (One Case) Tangchao Yin (One Case) Louzi (One Case) Sengzhao (Seven Cases) Yuantong (One Case) Shengshou (One Case) Ancient Worthy (Nineteen Cases) Venerable Elder (One Case) Lecturer (One Case) Monk Who Entered the Underworld (One Case) Old Monk (One Case) Cloud-Covered Monk (One Case) Korean Sacred Image (One Case) Monk Who Recites Sutras (One Case) Abbot (One Case) Old Monk (One Case) Monk of the Six-Penetrations Monastery (One Case) Monk Dwelling in a Hermitage (One Case) Attendant Who Guards the Robe and Bowl (One Case) Practitioner (One Case) Attendant of the Stupa (One Case) Follower of the Way (One Case) Master of Ganshan (One Case) Lamp-Lighting Monk (One Case) Lao Dan (Two Cases) Emperor Taizong of Song (Eight Cases) Emperor Gao of Ming (One Case) Military Commissioner of Qiantang (One Case) Layman Han (One Case) Official (One Case) Elder (One Case) Patron (One Case) Official (One Case) Person Riding a Donkey (One Case) Cake-Selling Woman (One Case) Woman Who Burned Down Her Hermitage (One Case) Woman Dwelling in a Hermitage

(一則) 　　　卷九(鞏) 大鑒下一世 (六祖能嗣)南嶽懷讓(四則) 大鑒下二世 (南嶽讓嗣)馬祖道一(十四則) 大鑒下三世 (馬祖一嗣)百丈懷海(五則) 　　　卷十(鞏) 　　百丈懷海(八則)　南泉普愿(十一則) 　　　卷十一(鞏) 　　南泉普愿(二十七則)　歸宗智常(十一則) 　　　卷十二(固) 　　鹽官齊安(六則)　大梅法常(五則) 　　五泄靈默(一則)　盤山寶積(九則) 　　麻谷寶徹(六則)　西堂智藏(四則) 　　西園曇藏(一則) 　　　卷十三(固) 　　東寺如會(四則)　南源道明(二則) 　　大珠慧海(三則)　百丈惟政(三則) 　　章敬懷惲(二則)　泐潭法會(一則) 　　杉山智堅(三則)　筠州逍遙(一則) 　　石鞏慧藏(四則)　中邑洪恩(二則) 　　泐潭常興(一則)　大達無業(二則) 　　鵝湖大義(三則)　佛光如滿(一則) 　　蒙溪(一則)　京兆惟寬(二則) 　　京兆草堂(一則)　三角總印(三則) 　　利山(一則)　魯祖寶云(三則) 　　茗溪道行(一則)　紫玉道通(二則) 　　華林善覺(一則) 　　　卷十四(固) 　　五臺隱峰(四則)　馬頭神藏(一則) 　　衢州烏臼(二則)　

【現代漢語翻譯】 現代漢語譯本 第九卷（鞏） 大鑒禪師門下第一代 （六祖慧能的繼承者）南嶽懷讓（四則） 大鑒禪師門下第二代 （南嶽懷讓的繼承者）馬祖道一（十四則） 大鑒禪師門下第三代 （馬祖道一的繼承者）百丈懷海（五則） 第十卷（鞏） 百丈懷海（八則） 南泉普愿（十一則） 第十一卷（鞏） 南泉普愿（二十七則） 歸宗智常（十一則） 第十二卷（固） 鹽官齊安（六則） 大梅法常（五則） 五泄靈默（一則） 盤山寶積（九則） 麻谷寶徹（六則） 西堂智藏（四則） 西園曇藏（一則） 第十三卷（固） 東寺如會（四則） 南源道明（二則） 大珠慧海（三則） 百丈惟政（三則） 章敬懷惲（二則） 泐潭法會（一則） 杉山智堅（三則） 筠州逍遙（一則） 石鞏慧藏（四則） 中邑洪恩（二則） 泐潭常興（一則） 大達無業（二則） 鵝湖大義（三則） 佛光如滿（一則） 蒙溪（一則） 京兆惟寬（二則） 京兆草堂（一則） 三角總印（三則） 利山（一則） 魯祖寶云（三則） 茗溪道行（一則） 紫玉道通（二則） 華林善覺（一則） 第十四卷（固） 五臺隱峰（四則） 馬頭神藏（一則） 衢州烏臼（二則）

【English Translation】 English version Volume 9 (Gong) First Generation under Dajian (Great Mirror) (Successor of the Sixth Patriarch Huineng) Nanyue Huairang (4 Cases) Second Generation under Dajian (Successor of Nanyue Huairang) Mazu Daoyi (14 Cases) Third Generation under Dajian (Successor of Mazu Daoyi) Baizhang Huaihai (5 Cases) Volume 10 (Gong) Baizhang Huaihai (8 Cases) Nanquan Puyuan (11 Cases) Volume 11 (Gong) Nanquan Puyuan (27 Cases) Guizong Zhichang (11 Cases) Volume 12 (Gu) Yanguan Qi'an (6 Cases) Damei Fachang (5 Cases) Wuxie Lingmo (1 Case) Panshan Baoji (9 Cases) Magu Baoche (6 Cases) Xitang Zhizang (4 Cases) Xiyuan Tanzang (1 Case) Volume 13 (Gu) Dongsi Ruhui (4 Cases) Nanyuan Daoming (2 Cases) Dazhu Huihai (3 Cases) Baizhang Weizheng (3 Cases) Zhangjing Huaiyun (2 Cases) Letan Fahui (1 Case) Shanshan Zhijian (3 Cases) Yunzhou Xiaoyao (1 Case) Shigong Huizang (4 Cases) Zhongyi Hongen (2 Cases) Letan Changxing (1 Case) Dada Wuye (2 Cases) Ehu Dayi (3 Cases) Foguang Ruman (1 Case) Mengxi (1 Case) Jingzhao Weikuan (2 Cases) Jingzhao Caotang (1 Case) Sanjiao Zongyin (3 Cases) Lishan (1 Case) Luzu Baoyun (3 Cases) Mingxi Daohang (1 Case) Ziyu Daotong (2 Cases) Hualin Shanjue (1 Case) Volume 14 (Gu) Wutai Yinfeng (4 Cases) Matou Shenzang (1 Case) Quzhou Wujiu (2 Cases)

石臼(二則) 　　古寺(一則)　本溪(二則) 　　韶州乳源(二則)　齊峰(二則) 　　洪州水潦(三則)　楊岐甄叔(一則) 　　芙蓉太毓(二則)　浮杯(一則) 　　鎮州金牛(二則)　崧山(二則) 　　則川(三則)　忻州打地(一則) 　　石林(一則)　潭州秀溪(一則) 　　江西椑樹(三則)　百靈(一則) 　　潭州隱山(一則) 　　　卷十五(固) 　　西山亮座主(一則)　襄州龐蘊(十六則) 　　龐婆(一則) 大鑒下四世 (百丈海嗣)黃檗希運(十四則)　大慈寰中(四則) 　　平田普岸(二則)　安和通(一則) 　　　卷十六(帝) 　　長慶大安(二則)　百丈涅槃(一則) (南泉愿嗣)趙州從諗(二十三帝) 　　　卷十七(帝) 　　趙州從諗(二十八則) 　　　卷十八(帝) 　　趙州從諗(三十一則) 　　　卷十九(帝) 　　趙州從諗(十八則)　長沙景岑(十五則) 　　子湖利蹤(三則)　鄂州茱萸(四則) 　　白馬曇照(一則) 　　　卷二十(帝) 　　終南師祖(一則)　香嚴義端(一則) 　　日子(一則)　刺史陸亙(七則) 　　甘贄行者(五則)　(歸宗常嗣)芙蓉靈訓(二則) 　　五臺智通(一則)　(盤山積嗣)

【現代漢語翻譯】 現代漢語譯本 石臼（二則） 古寺（一則） 本溪（二則） 韶州乳源（二則） 齊峰（二則） 洪州水潦（三則） 楊岐甄叔（一則） 芙蓉太毓（二則） 浮杯（一則） 鎮州金牛（二則） 崧山（二則） 則川（三則） 忻州打地（一則） 石林（一則） 潭州秀溪（一則） 江西椑樹（三則） 百靈（一則） 潭州隱山（一則） 卷十五（固） 西山亮座主（一則） 襄州龐蘊（十六則） 龐婆（一則） 大鑒下四世 （百丈海嗣）黃檗希運（十四則） 大慈寰中（四則） 平田普岸（二則） 安和通（一則） 卷十六（帝） 長慶大安（二則） 百丈涅槃（一則） （南泉愿嗣）趙州從諗（二十三帝） 卷十七（帝） 趙州從諗（二十八則） 卷十八（帝） 趙州從諗（三十一則） 卷十九（帝） 趙州從諗（十八則） 長沙景岑（十五則） 子湖利蹤（三則） 鄂州茱萸（四則） 白馬曇照（一則） 卷二十（帝） 終南師祖（一則） 香嚴義端（一則） 日子（一則） 刺史陸亙（七則） 甘贄行者（五則） （歸宗常嗣）芙蓉靈訓（二則） 五臺智通（一則） （盤山積嗣）

【English Translation】 English version Stone Mortar (Two Sections) Ancient Temple (One Section) Benxi (Two Sections) Shaozhou Ruyuan (Two Sections) Qifeng (Two Sections) Hongzhou Shuiliao (Three Sections) Yangqi Zhenshu (One Section) Furong Taiyu (Two Sections) Fubei (One Section) Zhenzhou Jinniu (Two Sections) Songshan (Two Sections) Zechuan (Three Sections) Xinzhou Dadi (One Section) Shilin (One Section) Tanzhou Xiuxi (One Section) Jiangxi Beishu (Three Sections) Bailing (One Section) Tanzhou Yinshan (One Section) Volume Fifteen (Gu) Xishan Liang Zuozhu (One Section) Xiangzhou Pang Yun (Sixteen Sections) Pang Po (One Section) Four Generations Under Dajian (Baizhang Hai's Successor) Huangbo Xiyun (Fourteen Sections) Daci Huanzhong (Four Sections) Pingtian Pu'an (Two Sections) Anhe Tong (One Section) Volume Sixteen (Di) Changqing Daan (Two Sections) Baizhang Nirvana (One Section) (Nanquan Yuan's Successor) Zhaozhou Congshen (Twenty-three Di) Volume Seventeen (Di) Zhaozhou Congshen (Twenty-eight Sections) Volume Eighteen (Di) Zhaozhou Congshen (Thirty-one Sections) Volume Nineteen (Di) Zhaozhou Congshen (Eighteen Sections) Changsha Jingcen (Fifteen Sections) Zihu Lizong (Three Sections) Ezhou Zhuyu (Four Sections) Baima Tanzhao (One Section) Volume Twenty (Di) Zhongnan Shizu (One Section) Xiangyan Yiduan (One Section) Rizi (One Section) Prefect Lu Geng (Seven Sections) Gan Zhi Practitioner (Five Sections) (Guizong Chang's Successor) Furong Lingxun (Two Sections) Wutai Zhitong (One Section) (Panshan Ji's Successor)

鎮州普化(六則) (麻谷徹嗣)壽州良遂(一則)　(西堂藏嗣)虔州處微(一則) (章敬惲嗣)金州操(一則)　河中公畿(一則) (永泰湍嗣)五臺秘魔(一則)　上林戒靈(一則) 　　湖南祇林(一則) 　　　卷二十一(道) 大鑒下五世 (黃檗運嗣)臨濟義玄(十七則) 　　　卷二十二(道) 　　臨濟義玄(二十八則) 　　　卷二十三(道) 　　睦州道明(三十一則)　烏石靈觀(四則) 　　相國裴休(二則) 　　　卷二十四(道) (長慶安嗣)大隨法真(六則)　靈樹如敏(三則) 　　靈云志勤(七則)　(趙州諗嗣)光孝慧覺(一則) 　　新興嚴陽(一則)　婺州新建(一則) 　　杭州多福(一則)　(子湖蹤嗣)漳州浮石(一則) 　　日容遠(一則)　(茱萸嗣)梯山石梯(一則) (大愚嗣)末山尼瞭然(一則)　(關南常嗣)關南道吾(三則) (天龍嗣)金華俱胝(二則) 　　　卷二十五(道) 大鑒下六世 (臨濟玄嗣)興化存獎(十四則) 　　　卷二十六(遐) 　　寶壽延沼(八則)　三聖慧然(五則) 　　魏府大覺(二則)　灌溪志閑(四則) 　　定州善崔(一則)　幽州譚空(一則) 　　襄州歷邨(一則)　鎮州萬壽(一則) 　　虎

【現代漢語翻譯】 現代漢語譯本 鎮州普化(Puhua of Zhenzhou) (六則) (麻谷徹嗣)壽州良遂(Liang Sui of Shouzhou) (一則) (西堂藏嗣)虔州處微(Chu Wei of Qianzhou) (一則) (章敬惲嗣)金州操(Cao of Jinzhou) (一則) 河中公畿(Gong Ji of Hezhong) (一則) (永泰湍嗣)五臺秘魔(Mi Mo of Wutai) (一則) 上林戒靈(Jie Ling of Shanglin) (一則) 湖南祇林(Qilin of Hunan) (一則) 卷二十一(道) 大鑒下五世 (黃檗運嗣)臨濟義玄(Linji Yixuan) (十七則) 卷二十二(道) 臨濟義玄(Linji Yixuan) (二十八則) 卷二十三(道) 睦州道明(Dao Ming of Muzhou) (三十一則) 烏石靈觀(Ling Guan of Wushi) (四則) 相國裴休(Pei Xiu, the Prime Minister) (二則) 卷二十四(道) (長慶安嗣)大隨法真(Da Sui Fazhen) (六則) 靈樹如敏(Ru Min of Lingshu) (三則) 靈云志勤(Zhi Qin of Lingyun) (七則) (趙州諗嗣)光孝慧覺(Hui Jue of Guangxiao) (一則) 新興嚴陽(Yan Yang of Xinxing) (一則) 婺州新建(Xin Jian of Wuzhou) (一則) 杭州多福(Duo Fu of Hangzhou) (一則) (子湖蹤嗣)漳州浮石(Fu Shi of Zhangzhou) (一則) 日容遠(Ri Rongyuan) (一則) (茱萸嗣)梯山石梯(Shi Ti of Tishan) (一則) (大愚嗣)末山尼瞭然(Ni Liaoran of Moshan) (一則) (關南常嗣)關南道吾(Dao Wu of Guannan) (三則) (天龍嗣)金華俱胝(Ju Zhi of Jinhua) (二則) 卷二十五(道) 大鑒下六世 (臨濟玄嗣)興化存獎(Xinghua Cunjiang) (十四則) 卷二十六(遐) 寶壽延沼(Yan Zhao of Baoshou) (八則) 三聖慧然(Hui Ran of Sansheng) (五則) 魏府大覺(Da Jue of Weifu) (二則) 灌溪志閑(Zhi Xian of Guanxi) (四則) 定州善崔(Shan Cui of Dingzhou) (一則) 幽州譚空(Tan Kong of Youzhou) (一則) 襄州歷邨(Li Cun of Xiangzhou) (一則) 鎮州萬壽(Wan Shou of Zhenzhou) (一則) 虎丘(Huqiu)

【English Translation】 English version Puhua of Zhenzhou (6 Items) (Successor of Magu Chesi) Liang Sui of Shouzhou (1 Item) (Successor of Xitang Zangsi) Chu Wei of Qianzhou (1 Item) (Successor of Zhangjing Yunsi) Cao of Jinzhou (1 Item) Gong Ji of Hezhong (1 Item) (Successor of Yongtai Tuan) Mi Mo of Wutai (1 Item) Jie Ling of Shanglin (1 Item) Qilin of Hunan (1 Item) Volume 21 (Dao) Fifth Generation after Dajian (Successor of Huangbo Yun) Linji Yixuan (17 Items) Volume 22 (Dao) Linji Yixuan (28 Items) Volume 23 (Dao) Dao Ming of Muzhou (31 Items) Ling Guan of Wushi (4 Items) Pei Xiu, the Prime Minister (2 Items) Volume 24 (Dao) (Successor of Changqing An) Da Sui Fazhen (6 Items) Ru Min of Lingshu (3 Items) Zhi Qin of Lingyun (7 Items) (Successor of Zhaozhou Shen) Hui Jue of Guangxiao (1 Item) Yan Yang of Xinxing (1 Item) Xin Jian of Wuzhou (1 Item) Duo Fu of Hangzhou (1 Item) (Successor of Zihu Zong) Fu Shi of Zhangzhou (1 Item) Ri Rongyuan (1 Item) (Successor of Zhuyu) Shi Ti of Tishan (1 Item) (Successor of Dayu) Nun Liaoran of Moshan (1 Item) (Successor of Guannan Chang) Dao Wu of Guannan (3 Items) (Successor of Tianlong) Ju Zhi of Jinhua (2 Items) Volume 25 (Dao) Sixth Generation after Dajian (Successor of Linji Xuan) Xinghua Cunjiang (14 Items) Volume 26 (Xia) Yan Zhao of Baoshou (8 Items) Hui Ran of Sansheng (5 Items) Da Jue of Weifu (2 Items) Zhi Xian of Guanxi (4 Items) Shan Cui of Dingzhou (1 Item) Tan Kong of Youzhou (1 Item) Li Cun of Xiangzhou (1 Item) Wan Shou of Zhenzhou (1 Item) Huqiu

溪(一則)　覆盆(一則) 　　桐峰(一則)　滄州米倉(一則) 　　雲山(一則)　定上座(一則) 　　奯上座(二則)　(見睦州明)尚書陳操(四則) 　　　卷二十七(遐) 大鑒下七世 (興化獎嗣)南院慧颙(九則)　守廓侍者(三則) (寶壽沼嗣)寶壽二世(二則)　西院思明(三則) (三聖然嗣)鎮州大悲(一則)　(大覺嗣)澄心旻德(一則) (灌溪閑嗣)池州山教(一則)　(克符嗣)際上座(一則) 　　　卷二十八(遐) 大鑒下八世 (南院颙嗣)風穴延沼(十七則)　鐵湖安(一則) (西院明嗣)興陽歸靜(一則) 大鑒下九世 (風穴沼嗣)首山省念(十則)　廣慧真(一則) 　　長沙靈泉(一則) 　　　卷二十九(遐) 大鑒下十世 (首山念嗣)汾州善昭(七則)　葉縣歸省(五則) 　　神鼎洪諲(一則)　石門蘊聰(七則) 　　廣慧元璉(二則)　三交智嵩(四則) 大鑒下十一世 (汾陽昭嗣)石霜楚圓(十九則) 　　卷三十(遐) 　　瑯玡慧覺(七則)　大愚守芝(六則) 　　法華全舉(四則)　芭蕉谷泉(二則) 　　天聖皓泰(二則)　(葉縣省嗣)浮山法遠(四則) (石門聰嗣)金山曇潁(二則)　都尉李遵勖(一則) (見廣慧璉

【現代漢語翻譯】 現代漢語譯本 溪(一則) 覆盆(一則) 桐峰(一則) 滄州米倉(一則) 雲山(一則) 定上座(一則) 奯上座(二則) (見睦州明)尚書陳操(四則) 卷二十七(遐) 大鑒下七世 (興化獎嗣)南院慧颙(九則) 守廓侍者(三則) (寶壽沼嗣)寶壽二世(二則) 西院思明(三則) (三聖然嗣)鎮州大悲(一則) (大覺嗣)澄心旻德(一則) (灌溪閑嗣)池州山教(一則) (克符嗣)際上座(一則) 卷二十八(遐) 大鑒下八世 (南院颙嗣)風穴延沼(十七則) 鐵湖安(一則) (西院明嗣)興陽歸靜(一則) 大鑒下九世 (風穴沼嗣)首山省念(十則) 廣慧真(一則) 長沙靈泉(一則) 卷二十九(遐) 大鑒下十世 (首山念嗣)汾州善昭(七則) 葉縣歸省(五則) 神鼎洪諲(一則) 石門蘊聰(七則) 廣慧元璉(二則) 三交智嵩(四則) 大鑒下十一世 (汾陽昭嗣)石霜楚圓(十九則) 卷三十(遐) 瑯玡慧覺(七則) 大愚守芝(六則) 法華全舉(四則) 芭蕉谷泉(二則) 天聖皓泰(二則) (葉縣省嗣)浮山法遠(四則) (石門聰嗣)金山曇潁(二則) 都尉李遵勖(一則) (見廣慧璉

【English Translation】 English version Xi (one item) Fupen (one item) Tongfeng (one item) Cangzhou Granary (one item) Yunshan (one item) Ding Zuoshao (one item) Huo Zuoshao (two items) (See Muzhou Ming) Shangshu Chen Cao (four items) Volume 27 (Xia) Seventh Generation Under Dajian (Xinghua Jiang Succession) Nanyuan Huiyong (nine items) Shoukuo Attendant (three items) (Baoshou Zhao Succession) Baoshou Second Generation (two items) Xiyuan Siming (three items) (Sansheng Ran Succession) Zhenzhou Dabei (one item) (Dajue Succession) Chengxin Minde (one item) (Guanxi Xian Succession) Chizhou Shanjiao (one item) (Kefu Succession) Ji Zuoshao (one item) Volume 28 (Xia) Eighth Generation Under Dajian (Nanyuan Yong Succession) Fengxue Yanzhao (seventeen items) Tiehu An (one item) (Xiyuan Ming Succession) Xingyang Guijing (one item) Ninth Generation Under Dajian (Fengxue Zhao Succession) Shoushan Xingnian (ten items) Guanghui Zhen (one item) Changsha Lingquan (one item) Volume 29 (Xia) Tenth Generation Under Dajian (Shoushan Nian Succession) Fenzhou Shanzhao (seven items) Yexian Guisheng (five items) Shending Hongyin (one item) Shimen Yuncong (seven items) Guanghui Yuanlian (two items) Sanjiao Zhisong (four items) Eleventh Generation Under Dajian (Fenyang Zhao Succession) Shishuang Chuyuan (nineteen items) Volume 30 (Xia) Langya Huijue (seven items) Dayu Shouzhu (six items) Fahua Quanju (four items) Bajiao Guquan (two items) Tiansheng Haotai (two items) (Yexian Sheng Succession) Fushan Fayuan (four items) (Shimen Cong Succession) Jinshan Tanying (two items) Duwei Li Zunxu (one item) (See Guanghui Lian

)內翰楊億(三則) 大鑒下十二世 (慈明圓嗣)楊岐方會(十二則) 　　　卷三十一(昌) 　　黃龍慧南(九則)　翠巖可真(二則) 　　道吾悟真(一則)　(瑯玡覺嗣)姜山方(一則) 　　興教坦(一則)　(大愚芝嗣)云峰文悅(三則) (龍華岳嗣)西余凈端(一則) 大鑒下十三世 (楊岐會嗣)白雲守端(十三則)　保寧仁勇(七則) 　　茶陵郁山主(一則)　比部孫居士(一則) 　　　卷三十二(昌) (黃龍南嗣)晦堂祖心(四則)　真凈克文(九則) 　　泐潭洪英(一則)　龍慶慶閑(二則) 　　玄沙明慧(一則)　積翠永庵主(一則) (凈因臻嗣)長慶文慧(一則) 大鑒下十四世 (白雲端嗣)東山法演(十五則) 　　　卷三十三(昌) 　　東山法演(二十三則)　提刑郭正祥(二則) (晦堂心嗣)死心悟新(四則)　夾山曉純(一則) (真凈文嗣)兜率從悅(四則)　法雲杲(二則) 　　九峰希廣(一則)　(東林總嗣)慧力可昌(二則) 　　開先行瑛(一則)　學士蘇軾(一則) (大溈喆嗣)泐潭景祥(一則)　智海仁遷(一則) 　　　卷三十四(昌) 大鑒下十五世 (東山演嗣)昭覺克勤(七則)　太平慧勤(二則) 　　龍門清遠(四則)

【現代漢語翻譯】 現代漢語譯本 內翰楊億（三則） 大鑒下十二世 （慈明圓嗣）楊岐方會（十二則） 卷三十一（昌） 黃龍慧南（九則） 翠巖可真（二則） 道吾悟真（一則） （瑯玡覺嗣）姜山方（一則） 興教坦（一則） （大愚芝嗣）云峰文悅（三則） （龍華岳嗣）西余凈端（一則） 大鑒下十三世 （楊岐會嗣）白雲守端（十三則） 保寧仁勇（七則） 茶陵郁山主（一則） 比部孫居士（一則） 卷三十二（昌） （黃龍南嗣）晦堂祖心（四則） 真凈克文（九則） 泐潭洪英（一則） 龍慶慶閑（二則） 玄沙明慧（一則） 積翠永庵主（一則） （凈因臻嗣）長慶文慧（一則） 大鑒下十四世 （白雲端嗣）東山法演（十五則） 卷三十三（昌） 東山法演（二十三則） 提刑郭正祥（二則） （晦堂心嗣）死心悟新（四則） 夾山曉純（一則） （真凈文嗣）兜率從悅（四則） 法雲杲（二則） 九峰希廣（一則） （東林總嗣）慧力可昌（二則） 開先行瑛（一則） 學士蘇軾（一則） （大溈喆嗣）泐潭景祥（一則） 智海仁遷（一則） 卷三十四（昌） 大鑒下十五世 （東山演嗣）昭覺克勤（七則） 太平慧勤（二則） 龍門清遠（四則）

【English Translation】 English version Neihan Yang Yi (Three Sections) 12th Generation under Dajian (Great Mirror) (Ciming Yuansi) Yangqi Fanghui (Twelve Sections) Volume 31 (Chang) Huanglong Huinan (Nine Sections) Cuiyan Kezhen (Two Sections) Daowu Wuzhen (One Section) (Langye Jue's Successor) Jiangshan Fang (One Section) Xingjiao Tan (One Section) (Dayu Zhi's Successor) Yunfeng Wenyue (Three Sections) (Longhua Yue's Successor) Xiyu Jingduan (One Section) 13th Generation under Dajian (Great Mirror) (Yangqi Hui's Successor) Baiyun Shouduan (Thirteen Sections) Baoning Renyong (Seven Sections) Chaling Yushan Abbot (One Section) Bibu Sun Layman (One Section) Volume 32 (Chang) (Huanglong Nan's Successor) Huitang Zuxin (Four Sections) Zhenjing Kewen (Nine Sections) Letan Hongying (One Section) Longqing Qingxian (Two Sections) Xuansha Minghui (One Section) Jicui Yong'an Abbot (One Section) (Jingyin Zhen's Successor) Changqing Wenhui (One Section) 14th Generation under Dajian (Great Mirror) (Baiyun Duan's Successor) Dongshan Fayan (Fifteen Sections) Volume 33 (Chang) Dongshan Fayan (Twenty-three Sections) Tixing Guo Zhengxiang (Two Sections) (Huitang Xin's Successor) Sixin Wuxin (Four Sections) Jiashan Xiaochun (One Section) (Zhenjing Wen's Successor) Doushuai Congyue (Four Sections) Fayun Gao (Two Sections) Jiufeng Xiguang (One Section) (Donglin Zong's Successor) Huili Kechang (Two Sections) Kaixian Xingying (One Section) Academician Su Shi (One Section) (Dawei Zhe's Successor) Letan Jingxiang (One Section) Zhihai Renqian (One Section) Volume 34 (Chang) 15th Generation under Dajian (Great Mirror) (Dongshan Yan's Successor) Zhaojue Keqin (Seven Sections) Taiping Huiqin (Two Sections) Longmen Qingyuan (Four Sections)

九頂清素(二則) 　　元禮首座(一則)　法閦上座(一則) (見瑯玡起)俞道婆(二則)　(黃龍清嗣)上封本才(一則) (泐潭清嗣)雪峰慧空(一則)　(泐潭干嗣)圓通道旻(一則) 大鑒下十六世 (圓悟勤嗣)虎丘紹隆(三則)　大慧宗杲(十三則) 　　瞎堂慧遠(三則)　華藏安民(一則) 　　育王端𥙿(一則)　護國景元(一則) 　　中竺中仁(一則)　(太平勤嗣)何山守珣(二則) (龍門遠嗣)道場明辨(一則)　(開福寧嗣)大溈善果(一則) (見大隨靜)尚書莫將(一則)　(見圓通旻)樞密吳居厚(一則) 大鑒下十七世 (虎丘隆嗣)天童曇華(六則)　(徑山杲嗣)育王德光(三則) 　　東林道顏(一則)　(佛智裕嗣)凈慈師一(一則) (此庵元嗣)國清行機(一則)　焦山師體(一則) 　　　卷三十五(昌) 大鑒下十八世 (應庵華嗣)天童咸杰(三則)　(無庵全嗣)華藏有權(一則) (卍庵顏嗣)凈慈彥充(一則) 大鑒下十九世 (密庵杰嗣)臥龍祖先(二則)　靈隱崇岳(六則) (天童穎嗣)徑山如玨(一則) 大鑒下二十世 (臥龍先嗣)徑山師範(一則)　(松源岳嗣)天童文禮(一則) (徑山珍嗣)徑山行端(一則)　(徑山玨

【現代漢語翻譯】 現代漢語譯本 九頂清素（二則） 元禮首座（一則） 法閦上座（一則） （見瑯玡起）俞道婆（二則） （黃龍清嗣）上封本才（一則） （泐潭清嗣）雪峰慧空（一則） （泐潭干嗣）圓通道旻（一則） 大鑒下十六世 （圓悟勤嗣）虎丘紹隆（三則） 大慧宗杲（十三則） 瞎堂慧遠（三則） 華藏安民（一則） 育王端𥙿（一則） 護國景元（一則） 中竺中仁（一則） （太平勤嗣）何山守珣（二則） （龍門遠嗣）道場明辨（一則） （開福寧嗣）大溈善果（一則） （見大隨靜）尚書莫將（一則） （見圓通旻）樞密吳居厚（一則） 大鑒下十七世 （虎丘隆嗣）天童曇華（六則） （徑山杲嗣）育王德光（三則） 東林道顏（一則） （佛智裕嗣）凈慈師一（一則） （此庵元嗣）國清行機（一則） 焦山師體（一則） 卷三十五（昌） 大鑒下十八世 （應庵華嗣）天童咸杰（三則） （無庵全嗣）華藏有權（一則） （卍庵顏嗣）凈慈彥充（一則） 大鑒下十九世 （密庵杰嗣）臥龍祖先（二則） 靈隱崇岳（六則） （天童穎嗣）徑山如玨（一則） 大鑒下二十世 （臥龍先嗣）徑山師範（一則） （松源岳嗣）天童文禮（一則） （徑山珍嗣）徑山行端（一則） （徑山玨

【English Translation】 English version Nine Peaks Clear Simplicity (Two Sections) Head Monk Yuanli (One Section) Senior Monk Fachu (One Section) (Seen under Langye Qi) Layman Yu (Two Sections) (Successor of Huanglong Qing) Shangfeng Bencai (One Section) (Successor of Letan Qing) Xuefeng Huikong (One Section) (Successor of Letan Gan) Yuantong Daomin (One Section) Sixteenth Generation under Dajian (Successor of Yuanwu Qin) Huqiu Shaolong (Three Sections) Dahui Zonggao (Thirteen Sections) Xiatang Huiyuan (Three Sections) Huazang Anmin (One Section) Yuwang Duanfu (One Section) Huguo Jingyuan (One Section) Zhongzhu Zhongren (One Section) (Successor of Taiping Qin) Heshan Shouxun (Two Sections) (Successor of Longmen Yuan) Daochang Mingbian (One Section) (Successor of Kaifu Ning) Dawei Shanguo (One Section) (Seen under Dasui Jing) Minister Mo Jiang (One Section) (Seen under Yuantong Min) Privy Councilor Wu Juhou (One Section) Seventeenth Generation under Dajian (Successor of Huqiu Long) Tiantong Tanhua (Six Sections) (Successor of Jingshan Gao) Yuwang Deguang (Three Sections) Donglin Daoyan (One Section) (Successor of Fozhi Yu) Jingci Shiyi (One Section) (Successor of C庵 Yuan) Guoqing Xingji (One Section) Jiaoshan Shiti (One Section) Volume 35 (Chang) Eighteenth Generation under Dajian (Successor of Ying'an Hua) Tiantong Xianjie (Three Sections) (Successor of Wu'an Quan) Huazang Youquan (One Section) (Successor of Wan'an Yan) Jingci Yanchong (One Section) Nineteenth Generation under Dajian (Successor of Mi'an Jie) Wolong Zuxian (Two Sections) Lingyin Chongyue (Six Sections) (Successor of Tiantong Ying) Jingshan Rujue (One Section) Twentieth Generation under Dajian (Successor of Wolong Xian) Jingshan Shifan (One Section) (Successor of Songyuan Yue) Tiantong Wenli (One Section) (Successor of Jingshan Zhen) Jingshan Xingduan (One Section) (Jingshan Jue

嗣)中天竺有(一則) 大鑒下二十一世 (無準范嗣)仰山祖欽(四則)　凈慈妙倫(二則) (天目禮嗣)育王如珙(二則)　(運庵巖嗣)虛堂智愚(一則) (掩室開嗣)石溪心月(一則)　(元叟端嗣)天寧梵琦(三則) 大鑒下二十二世 (仰山欽嗣)天目原妙(十則) 大鑒下二十三世 (高峰妙嗣)中峰明本(一則)　天目繼巖(一則) (瑞巖寶嗣)華頂先睹(一則) 大鑒下二十四世 (中峰本嗣)伏龍元長(七則) 　　　卷三十六(佛) 大鑒下二十五世 (千巖長嗣)萬峰時蔚(三則) 大鑒下二十六世 (萬峰蔚嗣)鄧尉普持(一則) 大鑒下二十七世 (寶藏持嗣)東明慧旵(一則) 大鑒下二十八世 (東明旵嗣)翼善永慈(一則) 大鑒下二十九世 (海舟慈嗣)寶峰智瑄(二則) 大鑒下三十世 (寶峰瑄嗣)天奇本瑞(三則)　(吉庵祚嗣)天寧道濟(一則) 大鑒下三十一世 (天奇瑞嗣)龍泉正聰(三則) 大鑒下三十二世 (龍泉聰嗣)笑巖德寶(七則)　(敬畏空嗣)徑山性沖(三則) 大鑒下三十三世 (笑巖寶嗣)龍池正傳(六則)　(徑山沖嗣)興善廣慧(三則) 　　　卷三十七(佛) 大鑒下三十四世 (龍池傳嗣)天童圓悟(十二則)　磬山圓修(十八

【現代漢語翻譯】 現代漢語譯本： 中天竺有（一則） 大鑒下二十一世 （無準范嗣）仰山祖欽（四則） 凈慈妙倫（二則） （天目禮嗣）育王如珙（二則） （運庵巖嗣）虛堂智愚（一則） （掩室開嗣）石溪心月（一則） （元叟端嗣）天寧梵琦（三則） 大鑒下二十二世 （仰山欽嗣）天目原妙（十則） 大鑒下二十三世 （高峰妙嗣）中峰明本（一則） 天目繼巖（一則） （瑞巖寶嗣）華頂先睹（一則） 大鑒下二十四世 （中峰本嗣）伏龍元長（七則） 卷三十六（佛） 大鑒下二十五世 （千巖長嗣）萬峰時蔚（三則） 大鑒下二十六世 （萬峰蔚嗣）鄧尉普持（一則） 大鑒下二十七世 （寶藏持嗣）東明慧旵（一則） 大鑒下二十八世 （東明旵嗣）翼善永慈（一則） 大鑒下二十九世 （海舟慈嗣）寶峰智瑄（二則） 大鑒下三十世 （寶峰瑄嗣）天奇本瑞（三則） （吉庵祚嗣）天寧道濟（一則） 大鑒下三十一世 （天奇瑞嗣）龍泉正聰（三則） 大鑒下三十二世 （龍泉聰嗣）笑巖德寶（七則） （敬畏空嗣）徑山性沖（三則） 大鑒下三十三世 （笑巖寶嗣）龍池正傳（六則） （徑山沖嗣）興善廣慧（三則） 卷三十七（佛） 大鑒下三十四世 （龍池傳嗣）天童圓悟（十二則） 磬山圓修（十八則）

【English Translation】 English version: In Central India, there is (one case) 21st generation under Dajian (Dajian Huineng, the Sixth Patriarch) (Successor of Wuzhun Fan) Yangshan Zuqin (4 cases) - Jingci Miaolun (2 cases) (Successor of Tianmu Li) Yuwang Rugong (2 cases) - (Successor of Yunan Yan) Xutang Zhiyu (1 case) (Successor of Yanshi Kai) Shixi Xinyue (1 case) - (Successor of Yuansou Duan) Tianning Fanqi (3 cases) 22nd generation under Dajian (Successor of Yangshan Qin) Tianmu Yuanmiao (10 cases) 23rd generation under Dajian (Successor of Gaofeng Miao) Zhongfeng Mingben (1 case) - Tianmu Ji Yan (1 case) (Successor of Ruiyan Bao) Huading Xiandu (1 case) 24th generation under Dajian (Successor of Zhongfeng Ben) Fulong Yuanchang (7 cases) Volume 36 (Buddha) 25th generation under Dajian (Successor of Qianyan Chang) Wanfeng Shiwei (3 cases) 26th generation under Dajian (Successor of Wanfeng Wei) Dengwei Puchi (1 case) 27th generation under Dajian (Successor of Baozang Chi) Dongming Huichan (1 case) 28th generation under Dajian (Successor of Dongming Chan) Yishan Yongci (1 case) 29th generation under Dajian (Successor of Haizhou Ci) Baofeng Zhixuan (2 cases) 30th generation under Dajian (Successor of Baofeng Xuan) Tianqi Benrui (3 cases) - (Successor of Ji'an Zuo) Tianning Daoji (1 case) 31st generation under Dajian (Successor of Tianqi Rui) Longquan Zhengcong (3 cases) 32nd generation under Dajian (Successor of Longquan Cong) Xiaoyan Debao (7 cases) - (Successor of Jingwei Kong) Jingshan Xingchong (3 cases) 33rd generation under Dajian (Successor of Xiaoyan Bao) Longchi Zhengchuan (6 cases) - (Successor of Jingshan Chong) Xingshan Guanghui (3 cases) Volume 37 (Buddha) 34th generation under Dajian (Successor of Longchi Chuan) Tiantong Yuanwu (12 cases) - Qingshan Yuanxiu (18 cases)

則) 　　徑山圓信(三則)　凈名大璉(一則) (興善慧嗣)普明妙用(二則) 大鑒下三十五世 (天童悟嗣)大溈如學(三則)　三峰法藏(三則) 　　雙桂海明(四則)　徑山通容(五則) 　　金粟通乘(一則)　寶華通忍(三則) 　　　卷三十八(佛) 　　龍池通微(三則)　平陽道忞(七則) 　　雪竇通云(二則)　鶴林通門(三則) 　　報恩通賢(四則)　天童通奇(三則) (磬山修嗣)竹林本豫(三則)　天目通琇(六則) 　　理安通問(九則)　綠蘿通際(四則) 　　陽山通授(二則)　(普明用嗣)紫雲悟鈞(一則) 　　金明悟進(一則)　永正悟元(一則) 　　　卷三十九(佛) 大鑒下四世 (百丈海嗣)溈山靈祐(四十四則) 　　　卷四十(佛) 大鑒下五世 (溈山祐嗣)仰山慧寂(二十九則)　香嚴智閑(七則) 　　　卷四十一(日) 　　徑山洪諲(二則) 　　延慶法端(一則)　京兆米和尚(四則) 　　九峰慈慧(一則)　元康(一則) 　　三角法遇(一則)　雙峰(一則) 　　常侍王敬初(三則) 大鑒下六世 (仰山寂嗣)西塔光穆(一則)　霍山景通(三則) 　　南塔光涌(五則)　無著文喜(一則) (徑山諲嗣)洪州米嶺(一

【現代漢語翻譯】 現代漢語譯本 徑山圓信(Jìngshān Yuánxìn，逕山圓信禪師)(三則) 凈名大璉(Jìngmíng Dàliǎn，凈名大璉禪師)(一則) (興善慧嗣(Xīngshàn Huìsì))普明妙用(Pǔmíng Miàoyòng，普明妙用禪師)(二則) 大鑒下三十五世 (天童悟嗣(Tiāntóng Wùsì))大溈如學(Dàwéi Rúxué，大溈如學禪師)(三則) 三峰法藏(Sānfēng Fǎzàng，三峰法藏禪師)(三則) 雙桂海明(Shuāngguì Hǎimíng，雙桂海明禪師)(四則) 徑山通容(Jìngshān Tōngróng，逕山通容禪師)(五則) 金粟通乘(Jīnsù Tōngchéng，金粟通乘禪師)(一則) 寶華通忍(Bǎohuá Tōngrěn，寶華通忍禪師)(三則) 卷三十八(佛) 龍池通微(Lóngchí Tōngwēi，龍池通微禪師)(三則) 平陽道忞(Píngyáng Dàomín，平陽道忞禪師)(七則) 雪竇通云(Xuědòu Tōngyún，雪竇通云禪師)(二則) 鶴林通門(Hèlín Tōngmén，鶴林通門禪師)(三則) 報恩通賢(Bào'ēn Tōngxián，報恩通賢禪師)(四則) 天童通奇(Tiāntóng Tōngqí，天童通奇禪師)(三則) (磬山修嗣(Qìngshān Xīsì))竹林本豫(Zhúlín Běnyù，竹林本豫禪師)(三則) 天目通琇(Tiānmù Tōngxiù，天目通琇禪師)(六則) 理安通問(Lǐ'ān Tōngwèn，理安通問禪師)(九則) 綠蘿通際(Lǜluó Tōngjì，綠蘿通際禪師)(四則) 陽山通授(Yángshān Tōngshòu，陽山通授禪師)(二則) (普明用嗣(Pǔmíng Yòngsì))紫雲悟鈞(Zǐyún Wùjūn，紫雲悟鈞禪師)(一則) 金明悟進(Jīnmíng Wùjìn，金明悟進禪師)(一則) 永正悟元(Yǒngzhèng Wùyuán，永正悟元禪師)(一則) 卷三十九(佛) 大鑒下四世 (百丈海嗣(Bǎizhàng Hǎisì))溈山靈祐(Wéishān Língyòu，溈山靈祐禪師)(四十四則) 卷四十(佛) 大鑒下五世 (溈山祐嗣(Wéishān Yòusì))仰山慧寂(Yǎngshān Huìjì，仰山慧寂禪師)(二十九則) 香嚴智閑(Xiāngyán Zhìxián，香嚴智閑禪師)(七則) 卷四十一(日) 徑山洪諲(Jìngshān Hóngyīn，逕山洪諲禪師)(二則) 延慶法端(Yánqìng Fǎduān，延慶法端禪師)(一則) 京兆米和尚(Jīngzhào Mǐ Héshàng，京兆米和尚)(四則) 九峰慈慧(Jiǔfēng Cíhuì，九峰慈慧禪師)(一則) 元康(Yuánkāng)(一則) 三角法遇(Sānjiǎo Fǎyù，三角法遇禪師)(一則) 雙峰(Shuāngfēng)(一則) 常侍王敬初(Chángshì Wáng Jìngchū，常侍王敬初)(三則) 大鑒下六世 (仰山寂嗣(Yǎngshān Jìsì))西塔光穆(Xītǎ Guāngmù，西塔光穆禪師)(一則) 霍山景通(Huòshān Jǐngtōng，霍山景通禪師)(三則) 南塔光涌(Nántǎ Guāngyǒng，南塔光涌禪師)(五則) 無著文喜(Wúzhuó Wénxǐ，無著文喜禪師)(一則) (徑山諲嗣(Jìngshān Yīnsì))洪州米嶺(Hóngzhōu Mǐlǐng，洪州米嶺禪師)(一則)

【English Translation】 English version Jingshan Yuanxin (Jìngshān Yuánxìn, Zen Master Jingshan Yuanxin) (3 excerpts) Jingming Dalian (Jìngmíng Dàliǎn, Zen Master Jingming Dalian) (1 excerpt) (Xingshan Huisi (Xīngshàn Huìsì)) Puming Miaoyong (Pǔmíng Miàoyòng, Zen Master Puming Miaoyong) (2 excerpts) 35th Generation under Dajian (Tiantong Wusi (Tiāntóng Wùsì)) Dawei Ruxue (Dàwéi Rúxué, Zen Master Dawei Ruxue) (3 excerpts) Sanfeng Fazang (Sānfēng Fǎzàng, Zen Master Sanfeng Fazang) (3 excerpts) Shuanggui Haiming (Shuāngguì Hǎimíng, Zen Master Shuanggui Haiming) (4 excerpts) Jingshan Tongrong (Jìngshān Tōngróng, Zen Master Jingshan Tongrong) (5 excerpts) Jinsu Tongcheng (Jīnsù Tōngchéng, Zen Master Jinsu Tongcheng) (1 excerpt) Baohua Tongren (Bǎohuá Tōngrěn, Zen Master Baohua Tongren) (3 excerpts) Volume 38 (Buddha) Longchi Tongwei (Lóngchí Tōngwēi, Zen Master Longchi Tongwei) (3 excerpts) Pingyang Daomin (Píngyáng Dàomín, Zen Master Pingyang Daomin) (7 excerpts) Xuedou Tongyun (Xuědòu Tōngyún, Zen Master Xuedou Tongyun) (2 excerpts) Helin Tongmen (Hèlín Tōngmén, Zen Master Helin Tongmen) (3 excerpts) Bao'en Tongxian (Bào'ēn Tōngxián, Zen Master Bao'en Tongxian) (4 excerpts) Tiantong Tongqi (Tiāntóng Tōngqí, Zen Master Tiantong Tongqi) (3 excerpts) (Qingshan Xisi (Qìngshān Xīsì)) Zhulin Benyu (Zhúlín Běnyù, Zen Master Zhulin Benyu) (3 excerpts) Tianmu Tongxiu (Tiānmù Tōngxiù, Zen Master Tianmu Tongxiu) (6 excerpts) Li'an Tongwen (Lǐ'ān Tōngwèn, Zen Master Li'an Tongwen) (9 excerpts) Luluo Tongji (Lǜluó Tōngjì, Zen Master Luluo Tongji) (4 excerpts) Yangshan Tongshou (Yángshān Tōngshòu, Zen Master Yangshan Tongshou) (2 excerpts) (Puming Yongsi (Pǔmíng Yòngsì)) Ziyun Wujun (Zǐyún Wùjūn, Zen Master Ziyun Wujun) (1 excerpt) Jinming Wujin (Jīnmíng Wùjìn, Zen Master Jinming Wujin) (1 excerpt) Yongzheng Wuyuan (Yǒngzhèng Wùyuán, Zen Master Yongzheng Wuyuan) (1 excerpt) Volume 39 (Buddha) 4th Generation under Dajian (Baizhang Haisi (Bǎizhàng Hǎisì)) Weishan Lingyou (Wéishān Língyòu, Zen Master Weishan Lingyou) (44 excerpts) Volume 40 (Buddha) 5th Generation under Dajian (Weishan Yousi (Wéishān Yòusì)) Yangshan Huiji (Yǎngshān Huìjì, Zen Master Yangshan Huiji) (29 excerpts) Xiangyan Zhixian (Xiāngyán Zhìxián, Zen Master Xiangyan Zhixian) (7 excerpts) Volume 41 (Sun) Jingshan Hongyin (Jìngshān Hóngyīn, Zen Master Jingshan Hongyin) (2 excerpts) Yanqing Fাদuan (Yánqìng Fǎduān, Zen Master Yanqing Fাদuan) (1 excerpt) Jingzhao Mi Heshang (Jīngzhào Mǐ Héshàng, Monk Mi of Jingzhao) (4 excerpts) Jiufeng Cihui (Jiǔfēng Cíhuì, Zen Master Jiufeng Cihui) (1 excerpt) Yuankang (Yuánkāng) (1 excerpt) Sanjiao Fayu (Sānjiǎo Fǎyù, Zen Master Sanjiao Fayu) (1 excerpt) Shuangfeng (Shuāngfēng) (1 excerpt) Attendant Wang Jingchu (Chángshì Wáng Jìngchū, Attendant Wang Jingchu) (3 excerpts) 6th Generation under Dajian (Yangshan Jisi (Yǎngshān Jìsì)) Xita Guangmu (Xītǎ Guāngmù, Zen Master Xita Guangmu) (1 excerpt) Huoshan Jingtong (Huòshān Jǐngtōng, Zen Master Huoshan Jingtong) (3 excerpts) Nanta Guangyong (Nántǎ Guāngyǒng, Zen Master Nanta Guangyong) (5 excerpts) Wuzhuo Wenxi (Wúzhuó Wénxǐ, Zen Master Wuzhuo Wenxi) (1 excerpt) (Jingshan Yinsi (Jìngshān Yīnsì)) Hongzhou Miling (Hóngzhōu Mǐlǐng, Zen Master Hongzhou Miling) (1 excerpt)

則)(先雙峰嗣)雙峰古(一則) 大鑒下七世 (西塔穆嗣)資福如寶(四則)　(南塔涌嗣)芭蕉慧清(五則) 大鑒下八世 (資福寶嗣)資福貞邃(二則)　(芭蕉清嗣)芭蕉繼徹(一則) 　　芭蕉圓(一則) 　　　卷四十二(日) 大鑒下三世 (嗣法存疑)天□道悟(二則) 大鑒下四世 (天□悟嗣)龍潭崇信(三則) 大鑒下五世 (龍潭信嗣)德山宣鑒(十四則) 　　　卷四十三(日) 大鑒下六世 (德山鑒嗣)巖頭全奯(十六則)　雪峰義存(十二則) 　　　卷四十四(日) 　　雪峰義存(三十一則) 　　　卷四十五(日) 　　雪峰義存(九則)　高亭簡(二則) 大鑒下七世 (巖頭奯嗣)瑞巖師彥(四則)　羅山道閑(七則) 　　香溪從范(一則)　聖壽嚴(一則) (雪峰存嗣)長慶慧棱(十四則) 　　　卷四十六(增) 　　保福從展(十三則)　鏡清道怤(十七則) 　　鼓山神晏(四則)　翠巖令參(二則) 　　長生皎然(二則)　鵝湖智孚(一則) 　　　卷四十七(增) 　　安國弘瑫(一則)　洞巖可休(一則) 　　太厚孚上座(六則) 大鑒下八世 (玄泉彥嗣)黃龍誨機(三則)　(羅山間嗣)明招德謙(十則) (長慶棱嗣)招慶道匡(二則

【現代漢語翻譯】 現代漢語譯本 則)(先雙峰嗣)雙峰古(一則) 大鑒下七世 (西塔穆嗣)資福如寶(Zifu Rubao)(四則)　(南塔涌嗣)芭蕉慧清(Bajiao Huiqing)(五則) 大鑒下八世 (資福寶嗣)資福貞邃(Zifu Zhensui)(二則)　(芭蕉清嗣)芭蕉繼徹(Bajiao Jiche)(一則) 　　芭蕉圓(Bajiao Yuan)(一則) 　　　卷四十二(日) 大鑒下三世 (嗣法存疑)天□道悟(Tian□ Daowu)(二則) 大鑒下四世 (天□悟嗣)龍潭崇信(Longtan Chongxin)(三則) 大鑒下五世 (龍潭信嗣)德山宣鑒(Deshan Xuanjian)(十四則) 　　　卷四十三(日) 大鑒下六世 (德山鑒嗣)巖頭全奯(Yantou Quanhuo)(十六則)　雪峰義存(Xuefeng Yicun)(十二則) 　　　卷四十四(日) 　　雪峰義存(Xuefeng Yicun)(三十一則) 　　　卷四十五(日) 　　雪峰義存(Xuefeng Yicun)(九則)　高亭簡(Gaoting Jian)(二則) 大鑒下七世 (巖頭奯嗣)瑞巖師彥(Ruiyan Shiyan)(四則)　羅山道閑(Luoshan Daoxian)(七則) 　　香溪從范(Xiangxi Congfan)(一則)　聖壽嚴(Shengshou Yan)(一則) (雪峰存嗣)長慶慧棱(Changqing Huileng)(十四則) 　　　卷四十六(增) 　　保福從展(Baofu Congzhan)(十三則)　鏡清道怤(Jingqing Daofu)(十七則) 　　鼓山神晏(Gushan Shenyan)(四則)　翠巖令參(Cuiyan Lingshen)(二則) 　　長生皎然(Changsheng Jiaoran)(二則)　鵝湖智孚(Ehu Zhifu)(一則) 　　　卷四十七(增) 　　安國弘瑫(Anguo Hongtao)(一則)　洞巖可休(Dongyan Kexiu)(一則) 　　太厚孚上座(Taihou Fu Shangzuo)(六則) 大鑒下八世 (玄泉彥嗣)黃龍誨機(Huanglong Huiji)(三則)　(羅山間嗣)明招德謙(Mingzhao Deqian)(十則) (長慶棱嗣)招慶道匡(Zhaoqing Daokuang)(二則

【English Translation】 English version Then) (First Shuangfeng Successor) Ancient Shuangfeng (One Case) Seventh Generation under Dajian (Xita Mu Successor) Zifu Rubao (Zifu Rubao) (Four Cases) (Nanta Yong Successor) Bajiao Huiqing (Bajiao Huiqing) (Five Cases) Eighth Generation under Dajian (Zifu Bao Successor) Zifu Zhensui (Zifu Zhensui) (Two Cases) (Bajiao Qing Successor) Bajiao Jiche (Bajiao Jiche) (One Case) Bajiao Yuan (Bajiao Yuan) (One Case) Volume Forty-Two (Day) Third Generation under Dajian (Succession in Doubt) Tian□ Daowu (Tian□ Daowu) (Two Cases) Fourth Generation under Dajian (Tian□ Wu Successor) Longtan Chongxin (Longtan Chongxin) (Three Cases) Fifth Generation under Dajian (Longtan Xin Successor) Deshan Xuanjian (Deshan Xuanjian) (Fourteen Cases) Volume Forty-Three (Day) Sixth Generation under Dajian (Deshan Jian Successor) Yantou Quanhuo (Yantou Quanhuo) (Sixteen Cases) Xuefeng Yicun (Xuefeng Yicun) (Twelve Cases) Volume Forty-Four (Day) Xuefeng Yicun (Xuefeng Yicun) (Thirty-One Cases) Volume Forty-Five (Day) Xuefeng Yicun (Xuefeng Yicun) (Nine Cases) Gaoting Jian (Gaoting Jian) (Two Cases) Seventh Generation under Dajian (Yantou Huo Successor) Ruiyan Shiyan (Ruiyan Shiyan) (Four Cases) Luoshan Daoxian (Luoshan Daoxian) (Seven Cases) Xiangxi Congfan (Xiangxi Congfan) (One Case) Shengshou Yan (Shengshou Yan) (One Case) (Xuefeng Cun Successor) Changqing Huileng (Changqing Huileng) (Fourteen Cases) Volume Forty-Six (Supplement) Baofu Congzhan (Baofu Congzhan) (Thirteen Cases) Jingqing Daofu (Jingqing Daofu) (Seventeen Cases) Gushan Shenyan (Gushan Shenyan) (Four Cases) Cuiyan Lingshen (Cuiyan Lingshen) (Two Cases) Changsheng Jiaoran (Changsheng Jiaoran) (Two Cases) Ehu Zhifu (Ehu Zhifu) (One Case) Volume Forty-Seven (Supplement) Anguo Hongtao (Anguo Hongtao) (One Case) Dongyan Kexiu (Dongyan Kexiu) (One Case) Taihou Fu Shangzuo (Taihou Fu Shangzuo) (Six Cases) Eighth Generation under Dajian (Xuanquan Yan Successor) Huanglong Huiji (Huanglong Huiji) (Three Cases) (Luoshan Jian Successor) Mingzhao Deqian (Mingzhao Deqian) (Ten Cases) (Changqing Leng Successor) Zhaoqing Daokuang (Zhaoqing Daokuang) (Two Cases

)　報慈光云(一則) 　　報恩寶資(一則)　太傅王延彬(三則) (保福展嗣)報慈文欽(一則)　招慶省橙(一則) 　　建山澄(一則)　(鼓山晏嗣)鼓山了宗(一則) (睡龍溥嗣)保福清豁(一則)　(白兆圓嗣)大龍智洪(一則) 　　白馬行靄(一則) 大鑒下九世 (黃龍機嗣)黃龍繼達(一則)　棗樹二世(三則) 　　嘉州黑水(一則) 　　　卷四十八(增) 大鑒下七世 (雪峰存嗣)雲門文偃(二十八則) 　　　卷四十九(增) 　　雲門文偃(三十六則) 　　　卷五十(增) 　　雲門文偃(二十六則) 大鑒下八世 (雲門偃嗣)白雲子祥(一則)　德山圓明(四則) 　　巴陵顥鑒(四則)　雙泉師寬(一則) 　　香林澄遠(六則) 　　　卷五十一(暉) 　　洞山守初(八則)　奉先深(二則) 　　般若啟柔(一則)　雙峰竟欽(二則) 　　北禪悟通(一則)　黃龍贊(一則) 　　薦福承古(一則) 大鑒下九世 (白雲祥嗣)連州寶華(一則)　(德山密嗣)文殊應真(二則) 　　南臺勤(一則)　(巴陵鑒嗣)靈澄散聖(二則) (雙泉寬嗣)五祖師戒(四則)　(香林遠嗣)智門光祚(四則) (奉先深嗣)天臺祥庵主(一則)　(雙泉郁嗣)德山

【現代漢語翻譯】 現代漢語譯本 報慈光云（一則） 報恩寶資（一則） 太傅王延彬（三則） （保福展嗣）報慈文欽（一則） 招慶省橙（一則） 建山澄（一則） （鼓山晏嗣）鼓山了宗（一則） （睡龍溥嗣）保福清豁（一則） （白兆圓嗣）大龍智洪（一則） 白馬行靄（一則） 大鑒下九世 （黃龍機嗣）黃龍繼達（一則） 棗樹二世（三則） 嘉州黑水（一則） 卷四十八（增） 大鑒下七世 （雪峰存嗣）雲門文偃（Yunmen Wenyan）（二十八則） 卷四十九（增） 雲門文偃（Yunmen Wenyan）（三十六則） 卷五十（增） 雲門文偃（Yunmen Wenyan）（二十六則） 大鑒下八世 （雲門偃嗣）白雲子祥（Baiyun Zixiang）（一則） 德山圓明（Deshan Yuanming）（四則） 巴陵顥鑒（Baling Haojian）（四則） 雙泉師寬（Shuangquan Shikuan）（一則） 香林澄遠（Xianglin Chengyuan）（六則） 卷五十一（暉） 洞山守初（Dongshan Shouchu）（八則） 奉先深（Fengxian Shen）（二則） 般若啟柔（Bore Qirou）（一則） 雙峰竟欽（Shuangfeng Jingqin）（二則） 北禪悟通（Beichan Wutong）（一則） 黃龍贊（Huanglong Zan）（一則） 薦福承古（Jianfu Chenggu）（一則） 大鑒下九世 （白雲祥嗣）連州寶華（Lianzhou Baohua）（一則） （德山密嗣）文殊應真（Wenshu Yingzhen）（二則） 南臺勤（Nantai Qin）（一則） （巴陵鑒嗣）靈澄散聖（Lingcheng Sansheng）（二則） （雙泉寬嗣）五祖師戒（Wuzu Shijie）（四則） （香林遠嗣）智門光祚（Zhimen Guangzuo）（四則） （奉先深嗣）天臺祥庵主（Tiantai Xiang Anzhu）（一則） （雙泉郁嗣）德山

【English Translation】 English version Bao Ci Guang Yun (One excerpt) Bao En Bao Zi (One excerpt) Grand Tutor Wang Yanbin (Three excerpts) (Bao Fu Zhan Si) Bao Ci Wen Qin (One excerpt) Zhao Qing Sheng Cheng (One excerpt) Jian Shan Cheng (One excerpt) (Gu Shan Yan Si) Gu Shan Liao Zong (One excerpt) (Shui Long Pu Si) Bao Fu Qing Huo (One excerpt) (Bai Zhao Yuan Si) Da Long Zhi Hong (One excerpt) Bai Ma Xing Ai (One excerpt) 9th Generation under Dajian (Huang Long Ji Si) Huang Long Ji Da (One excerpt) Zao Shu Er Shi (Three excerpts) Jia Zhou Hei Shui (One excerpt) Volume 48 (Supplement) 7th Generation under Dajian (Xue Feng Cun Si) Yunmen Wenyan (28 excerpts) Volume 49 (Supplement) Yunmen Wenyan (36 excerpts) Volume 50 (Supplement) Yunmen Wenyan (26 excerpts) 8th Generation under Dajian (Yunmen Yan Si) Baiyun Zixiang (One excerpt) Deshan Yuanming (Four excerpts) Baling Haojian (Four excerpts) Shuangquan Shikuan (One excerpt) Xianglin Chengyuan (Six excerpts) Volume 51 (Hui) Dongshan Shouchu (Eight excerpts) Fengxian Shen (Two excerpts) Bore Qirou (One excerpt) Shuangfeng Jingqin (Two excerpts) Beichan Wutong (One excerpt) Huanglong Zan (One excerpt) Jianfu Chenggu (One excerpt) 9th Generation under Dajian (Baiyun Xiang Si) Lianzhou Baohua (One excerpt) (Deshan Mi Si) Wenshu Yingzhen (Two excerpts) Nantai Qin (One excerpt) (Baling Jian Si) Lingcheng Sansheng (Two excerpts) (Shuangquan Kuan Si) Wuzu Shijie (Four excerpts) (Xianglin Yuan Si) Zhimen Guangzuo (Four excerpts) (Fengxian Shen Si) Tiantai Xiang Anzhu (One excerpt) (Shuangquan Yu Si) Deshan

慧遠(一則) 大鑒下十世 (文殊真嗣)洞山曉聰(五則)　(智門祚嗣)雪竇重顯(十三則) 　　　卷五十二(暉) 　　雪竇重顯(十二則)　云蓋繼鵬(一則) (福嚴雅嗣)北禪智賢(二則)　(德山遠嗣)開先善暹(一則) 大鑒下十一世 (洞山聰嗣)云居曉舜(二則)　佛日契嵩(一則) 　　刺史許式(一則)　(北塔廣嗣)玉泉承皓(六則) (泐潭澄嗣)育王懷璉(一則)　(雪竇顯嗣)天衣義懷(九則) (北禪賢嗣)法昌倚遇(四則)　(開先暹嗣)佛印了元(一則) 大鑒下十二世 (云居舜嗣)蔣山法泉(一則)　(育王璉嗣)佛日戒弼(一則) (天衣懷嗣)慧林宗本(一則)　圓通法秀(二則) 大鑒下十三世 (慧林本嗣)長蘆崇信(二則)　(瑞巖鴻嗣)育王曇振(一則) 大鑒下十四世 (長蘆信嗣)東林慈受(二則)　智者法詮(一則) 大鑒下十五世 (慈受深嗣)靈隱慧光(一則) 大鑒下十六世 (靈隱光嗣)中竺元妙(一則) 大鑒下十七世 (中竺有嗣)光孝巳庵(二則) 　　　卷五十三(暉) 大鑒下七世 (雪峰存嗣)玄沙師備(三十三則) 大鑒下八世 (玄沙備嗣)地藏桂琛(八則)　安國慧球(二則) 　　大章契如(一則) 　　　卷五十四

【現代漢語翻譯】 現代漢語譯本 慧遠（一則） 大鑒下十世 （文殊真嗣）洞山曉聰（五則） （智門祚嗣）雪竇重顯（十三則） 卷五十二（暉） 雪竇重顯（十二則） 云蓋繼鵬（一則） （福嚴雅嗣）北禪智賢（二則） （德山遠嗣）開先善暹（一則） 大鑒下十一世 （洞山聰嗣）云居曉舜（二則） 佛日契嵩（一則） 刺史許式（一則） （北塔廣嗣）玉泉承皓（六則） （泐潭澄嗣）育王懷璉（一則） （雪竇顯嗣）天衣義懷（九則） （北禪賢嗣）法昌倚遇（四則） （開先暹嗣）佛印了元（一則） 大鑒下十二世 （云居舜嗣）蔣山法泉（一則） （育王璉嗣）佛日戒弼（一則） （天衣懷嗣）慧林宗本（一則） 圓通法秀（二則） 大鑒下十三世 （慧林本嗣）長蘆崇信（二則） （瑞巖鴻嗣）育王曇振（一則） 大鑒下十四世 （長蘆信嗣）東林慈受（二則） 智者法詮（一則） 大鑒下十五世 （慈受深嗣）靈隱慧光（一則） 大鑒下十六世 （靈隱光嗣）中竺元妙（一則） 大鑒下十七世 （中竺有嗣）光孝巳庵（二則） 卷五十三（暉） 大鑒下七世 （雪峰存嗣）玄沙師備（三十三則） 大鑒下八世 （玄沙備嗣）地藏桂琛（八則） 安國慧球（二則） 大章契如（一則） 卷五十四

【English Translation】 English version Huiyuan (One Case) 10th Generation under Dajian (Lineage of Wenshu Zhensi) Dongshan Xiaocong (5 Cases) (Lineage of Zhimenzuo) Xuedou Chongxian (13 Cases) Volume 52 (Hui) Xuedou Chongxian (12 Cases) Yungai Jipeng (1 Case) (Lineage of Fuyan Ya) Beichan Zhixian (2 Cases) (Lineage of Deshan Yuan) Kaixian Shanqian (1 Case) 11th Generation under Dajian (Lineage of Dongshan Cong) Yunjuxiaoshun (2 Cases) Foritsu Keiso (1 Case) Prefect Xu Shi (1 Case) (Lineage of Beita Guang) Yuquan Chenghao (6 Cases) (Lineage of Letan Cheng) Yuwang Huailian (1 Case) (Lineage of Xuedou Xian) Tianyi Yihuai (9 Cases) (Lineage of Beichan Xian) Fachang Yiyu (4 Cases) (Lineage of Kaixian Qian) Foyin Liaoyuan (1 Case) 12th Generation under Dajian (Lineage of Yunjuxiaoshun) Jiangshan Faquan (1 Case) (Lineage of Yuwang Lian) Foritsu Kaihitsu (1 Case) (Lineage of Tianyi Huai) Huilin Zongben (1 Case) Yuantong Faxiu (2 Cases) 13th Generation under Dajian (Lineage of Huilin Ben) Changlu Chongxin (2 Cases) (Lineage of Ruiyan Hong) Yuwang Tanzhen (1 Case) 14th Generation under Dajian (Lineage of Changlu Xin) Donglin Cishou (2 Cases) Zhizhe Faquan (1 Case) 15th Generation under Dajian (Lineage of Cishou Shen) Lingyin Huiguang (1 Case) 16th Generation under Dajian (Lineage of Lingyin Guang) Zhongzhu Yuanmiao (1 Case) 17th Generation under Dajian (Lineage of Zhongzhu) Guangxiao Sian (2 Cases) Volume 53 (Hui) 7th Generation under Dajian (Lineage of Xuefeng Cun) Xuansha Shibei (33 Cases) 8th Generation under Dajian (Lineage of Xuansha Bei) Dizang Guichen (8 Cases) Anguo Huiqiu (2 Cases) Dazhang Qiru (1 Case) Volume 54

(暉) 大鑒下九世 (羅漢琛嗣)清涼文益(二十則)　清溪洪進(一則) 　　龍濟紹修(八則)　(白龍希嗣)東禪玄亮(一則) 大鑒下十世 (法眼益嗣)天臺德韶(五則)　清涼法鐙(三則) 　　報恩玄則(二則)　報恩慧明(一則) 　　永明道潛(二則)　靈隱清聳(一則) (清溪進嗣)天平從漪(一則) 大鑒下十一世 (天臺韶嗣)永明延壽(三則)　五云志逢(一則) 　　瑞鹿遇安(一則)　龍華慧居(一則) 　　嚴峰師術(一則)　九曲慶祥(一則) (法鐙欽嗣)云居道齊(二則) 大鑒下十二世 (云居齊嗣)瑞巖義海(一則) 大鑒下十三世 (瑞嵓海嗣)翠巖嗣元(一則) 　　　卷五十五(法) 大鑒下一世 (六祖能嗣)青原行思(七則) 大鑒下二世 (青原思嗣)石頭希遷(六則) 大鑒下三世 (石頭遷嗣)藥山惟儼(十二則) 　　　卷五十六(法) 　　藥山惟儼(十則)　丹霞天然(八則) 　　潭州大川(一則)　大顛寶通(四則) 　　　卷五十七(法) 　　長髭曠(四則)　法門佛陀(一則) 　　汾州石樓(二則)　大同普濟(六則) 大鑒下四世 (藥山儼嗣)云巖曇晟(十則)　道吾宗智(十四則) 　　　卷五十八(法) 　　船子德誠

【現代漢語翻譯】 現代漢語譯本 (暉) 大鑒下九世 (羅漢琛嗣)清涼文益(二十則)　清溪洪進(一則) 龍濟紹修(八則)　(白龍希嗣)東禪玄亮(一則) 大鑒下十世 (法眼益嗣)天臺德韶(五則)　清涼法鐙(三則) 報恩玄則(二則)　報恩慧明(一則) 永明道潛(二則)　靈隱清聳(一則) (清溪進嗣)天平從漪(一則) 大鑒下十一世 (天臺韶嗣)永明延壽(三則)　五云志逢(一則) 瑞鹿遇安(一則)　龍華慧居(一則) 嚴峰師術(一則)　九曲慶祥(一則) (法鐙欽嗣)云居道齊(二則) 大鑒下十二世 (云居齊嗣)瑞巖義海(一則) 大鑒下十三世 (瑞嵓海嗣)翠巖嗣元(一則) 卷五十五(法) 大鑒下一世 (六祖能嗣)青原行思(七則) 大鑒下二世 (青原思嗣)石頭希遷(六則) 大鑒下三世 (石頭遷嗣)藥山惟儼(十二則) 卷五十六(法) 藥山惟儼(十則)　丹霞天然(八則) 潭州大川(一則)　大顛寶通(四則) 卷五十七(法) 長髭曠(四則)　法門佛陀(一則) 汾州石樓(二則)　大同普濟(六則) 大鑒下四世 (藥山儼嗣)云巖曇晟(十則)　道吾宗智(十四則) 卷五十八(法) 船子德誠

【English Translation】 English version (Hui) Ninth Generation under Dajian (Dajian Huineng, the Sixth Patriarch) (Successor of Luohan Chen) Qingliang Wenyi (20 cases), Qingxi Hongjin (1 case) Longji Shaoxiu (8 cases), (Successor of Bailong Xi) Dongchan Xuanliang (1 case) Tenth Generation under Dajian (Successor of Fayan Yi) Tiantai Deshao (5 cases), Qingliang Fadeng (3 cases) Bao'en Xuanze (2 cases), Bao'en Huiming (1 case) Yongming Daoqian (2 cases), Lingyin Qingsong (1 case) (Successor of Qingxi Jin) Tianping Congyi (1 case) Eleventh Generation under Dajian (Successor of Tiantai Shao) Yongming Yanshou (3 cases), Wuyun Zhifeng (1 case) Ruilu Yu'an (1 case), Longhua Huiju (1 case) Yanfeng Shishu (1 case), Jiuqu Qingxiang (1 case) (Successor of Fadeng Qin) Yunjü Daoqi (2 cases) Twelfth Generation under Dajian (Successor of Yunjü Qi) Ruiyan Yihai (1 case) Thirteenth Generation under Dajian (Successor of Ruiyan Hai) Cuiyan Siyuan (1 case) Volume 55 (Dharma) First Generation under Dajian (Successor of the Sixth Patriarch Huineng) Qingyuan Xingsi (7 cases) Second Generation under Dajian (Successor of Qingyuan Si) Shitou Xiqian (6 cases) Third Generation under Dajian (Successor of Shitou Qian) Yaoshan Weiyan (12 cases) Volume 56 (Dharma) Yaoshan Weiyan (10 cases), Danxia Tianran (8 cases) Tanzhou Dachuan (1 case), Dadian Baotong (4 cases) Volume 57 (Dharma) Changzhi Kuang (4 cases), Famen F陀 (1 case) Fenzhou Shilou (2 cases), Datong Puji (6 cases) Fourth Generation under Dajian (Successor of Yaoshan Yan) Yunyan Tancheng (10 cases), Daowu Zongzhi (14 cases) Volume 58 (Dharma) Chuanzi Decheng

(四則)　椑樹慧省(一則) 　　百顏明哲(一則)　高沙彌(四則) (丹霞然嗣)翠微無學(二則)　孝義性空(二則) (大川嗣)長沙仙天(五則)　(大顛通嗣)三平義忠(三則) 　　馬頰本空(二則)　本生(一則) 　　文公韓愈(一則)　(長髭曠嗣)石室善道(二則) 　　　卷五十九(法) 大鑒下五世 (云巖晟嗣)洞山良價(二十七則) 　　　卷六十(輪) 　　洞山良價(十三則)　神山僧密(四則) 　　幽溪(二則)　(道吾智嗣)石霜慶諸(十一則) 　　漸源仲興(四則)　淥清(一則) (船子誠嗣)夾山善會(六則) 　　　卷六十一(輪) 　　夾山善會(十五則)　(翠微學嗣)清平令遵(三則) 　　投子大同(二十四則)　道場如訥(一則) 　　白雲約(一則) 　　　卷六十二(輪) 大鑒下六世 (洞山價嗣)云居道膺(十七則)　曹山本寂(二十九則) 　　　卷六十三(輪) 　　疏山匡仁(十則)　青林師䖍(三則) 　　龍牙居遁(十則)　越州乾峰(四則) 　　欽山文邃(九則) 　　　卷六十四(常) 　　白水本仁(二則)　天童咸啟(二則) 　　九峰普滿(四則)　華嚴休靜(二則) 　　幽棲道幽(一則)　北院通(二則) 　

【現代漢語翻譯】 現代漢語譯本 (四則) 椑樹慧省(一則) (Bei Shu Hui Sheng) 百顏明哲(一則) (Bai Yan Ming Zhe) 高沙彌(四則) (Gao Sha Mi) (丹霞然嗣)翠微無學(二則) (Cui Wei Wu Xue) 孝義性空(二則) (Xiao Yi Xing Kong) (大川嗣)長沙仙天(五則) (Chang Sha Xian Tian) (大顛通嗣)三平義忠(三則) (San Ping Yi Zhong) 馬頰本空(二則) (Ma Jia Ben Kong) 本生(一則) (Ben Sheng) 文公韓愈(一則) (Wen Gong Han Yu) (長髭曠嗣)石室善道(二則) (Shi Shi Shan Dao) 卷五十九(法) 大鑒下五世 (云巖晟嗣)洞山良價(二十七則) (Dong Shan Liang Jia) 卷六十(輪) 洞山良價(十三則) (Dong Shan Liang Jia) 神山僧密(四則) (Shen Shan Seng Mi) 幽溪(二則) (You Xi) (道吾智嗣)石霜慶諸(十一則) (Shi Shuang Qing Zhu) 漸源仲興(四則) (Jian Yuan Zhong Xing) 淥清(一則) (Lu Qing) (船子誠嗣)夾山善會(六則) (Jia Shan Shan Hui) 卷六十一(輪) 夾山善會(十五則) (Jia Shan Shan Hui) (翠微學嗣)清平令遵(三則) (Qing Ping Ling Zun) 投子大同(二十四則) (Tou Zi Da Tong) 道場如訥(一則) (Dao Chang Ru Ne) 白雲約(一則) (Bai Yun Yue) 卷六十二(輪) 大鑒下六世 (洞山價嗣)云居道膺(十七則) (Yun Ju Dao Ying) 曹山本寂(二十九則) (Cao Shan Ben Ji) 卷六十三(輪) 疏山匡仁(十則) (Shu Shan Kuang Ren) 青林師䖍(三則) (Qing Lin Shi Qian) 龍牙居遁(十則) (Long Ya Ju Dun) 越州乾峰(四則) (Yue Zhou Qian Feng) 欽山文邃(九則) (Qin Shan Wen Sui) 卷六十四(常) 白水本仁(二則) (Bai Shui Ben Ren) 天童咸啟(二則) (Tian Tong Xian Qi) 九峰普滿(四則) (Jiu Feng Pu Man) 華嚴休靜(二則) (Hua Yan Xiu Jing) 幽棲道幽(一則) (You Qi Dao You) 北院通(二則) (Bei Yuan Tong)

【English Translation】 English version (Four Cases) Bei Shu Hui Sheng (One Case) (Bei Shu Hui Sheng: Name of a monk) Bai Yan Ming Zhe (One Case) (Bai Yan Ming Zhe: Name of a monk) Gao Sha Mi (Four Cases) (Gao Sha Mi: Name of a monk) (Successor of Danxia Ran) Cui Wei Wu Xue (Two Cases) (Cui Wei Wu Xue: Name of a monk) Xiao Yi Xing Kong (Two Cases) (Xiao Yi Xing Kong: Name of a monk) (Successor of Da Chuan) Chang Sha Xian Tian (Five Cases) (Chang Sha Xian Tian: Name of a monk) (Successor of Da Dian Tong) San Ping Yi Zhong (Three Cases) (San Ping Yi Zhong: Name of a monk) Ma Jia Ben Kong (Two Cases) (Ma Jia Ben Kong: Name of a monk) Ben Sheng (One Case) (Ben Sheng: Name of a monk) Wen Gong Han Yu (One Case) (Wen Gong Han Yu: Name of a historical figure) (Successor of Chang Zhi Kuang) Shi Shi Shan Dao (Two Cases) (Shi Shi Shan Dao: Name of a monk) Volume 59 (Dharma) Fifth Generation after Da Jian (Successor of Yunyan Sheng) Dong Shan Liang Jia (Twenty-seven Cases) (Dong Shan Liang Jia: Name of a monk) Volume 60 (Wheel) Dong Shan Liang Jia (Thirteen Cases) (Dong Shan Liang Jia: Name of a monk) Shen Shan Seng Mi (Four Cases) (Shen Shan Seng Mi: Name of a monk) You Xi (Two Cases) (You Xi: Name of a place) (Successor of Dao Wu Zhi) Shi Shuang Qing Zhu (Eleven Cases) (Shi Shuang Qing Zhu: Name of a monk) Jian Yuan Zhong Xing (Four Cases) (Jian Yuan Zhong Xing: Name of a monk) Lu Qing (One Case) (Lu Qing: Name of a place) (Successor of Chuan Zi Cheng) Jia Shan Shan Hui (Six Cases) (Jia Shan Shan Hui: Name of a monk) Volume 61 (Wheel) Jia Shan Shan Hui (Fifteen Cases) (Jia Shan Shan Hui: Name of a monk) (Successor of Cui Wei Xue) Qing Ping Ling Zun (Three Cases) (Qing Ping Ling Zun: Name of a monk) Tou Zi Da Tong (Twenty-four Cases) (Tou Zi Da Tong: Name of a monk) Dao Chang Ru Ne (One Case) (Dao Chang Ru Ne: Name of a monk) Bai Yun Yue (One Case) (Bai Yun Yue: Name of a monk) Volume 62 (Wheel) Sixth Generation after Da Jian (Successor of Dong Shan Jia) Yun Ju Dao Ying (Seventeen Cases) (Yun Ju Dao Ying: Name of a monk) Cao Shan Ben Ji (Twenty-nine Cases) (Cao Shan Ben Ji: Name of a monk) Volume 63 (Wheel) Shu Shan Kuang Ren (Ten Cases) (Shu Shan Kuang Ren: Name of a monk) Qing Lin Shi Qian (Three Cases) (Qing Lin Shi Qian: Name of a monk) Long Ya Ju Dun (Ten Cases) (Long Ya Ju Dun: Name of a monk) Yue Zhou Qian Feng (Four Cases) (Yue Zhou Qian Feng: Name of a monk) Qin Shan Wen Sui (Nine Cases) (Qin Shan Wen Sui: Name of a monk) Volume 64 (Constant) Bai Shui Ben Ren (Two Cases) (Bai Shui Ben Ren: Name of a monk) Tian Tong Xian Qi (Two Cases) (Tian Tong Xian Qi: Name of a monk) Jiu Feng Pu Man (Four Cases) (Jiu Feng Pu Man: Name of a monk) Hua Yan Xiu Jing (Two Cases) (Hua Yan Xiu Jing: Name of a monk) You Qi Dao You (One Case) (You Qi Dao You: Name of a monk) Bei Yuan Tong (Two Cases) (Bei Yuan Tong: Name of a monk)

洞山道全(一則)　京兆蜆子(一則) (石霜諸嗣)大光居誨(一則)　九峰道䖍(十二則) 　　涌泉景欣(三則) 　　　卷六十五(常) 　　云蓋志元(一則)　南濟僧一(一則) 　　覆船洪薦(三則)　雲門海晏(一則) 　　鳳翔石柱(一則)　秀士張䂐(一則) (夾山會嗣)洛浦元安(十六則)　蟠龍可文(一則) 　　韶山寰普(六則)　上藍令超(二則) 　　鄆州四禪(一則)　太原海湖(一則) 　　天蓋山幽(一則)　(清平遵嗣)三角令圭(一則) (投子同嗣)投子感溫(二則)　牛頭微(一則) 　　　卷六十六(常) 大鑒下七世 (云居膺嗣)同安丕(五則)　歸宗懷惲(一則) 　　嵇山章(一則)　佛日本空(一則) 　　朱溪謙(二則)　云居道簡(三則) 　　新羅云住(一則)　(曹山寂嗣)金峰從志(十四則) 　　曹山慧霞(三則)　荷玉光慧(一則) 　　育王弘通(一則)　蜀州西禪(一則) 　　　卷六十七(常) (疏山仁嗣)護國守澄(五則)　黃檗慧(一則) (青林䖍嗣)廣德義(一則)　石門獻蘊(一則) (龍牙遁嗣)報慈藏嶼(二則)　含珠審哲(一則) (大光誨嗣)谷山有緣(一則)　白雲善藏(一則) (九峰䖍嗣)禾山無殷

(二則)　同安常察(八則) (谷山藏嗣)新羅瑞巖(一則)　新羅聯珠(一則) 　　新羅大嶺(一則)　(洛浦安嗣)青峰傳楚(一則) 　　永安善靜(一則)　(蟠龍文嗣)木平善道(二則) (黃山輪嗣)郢州桐泉(一則)　(韶山普嗣)潭州文殊(一則) 大鑒下八世 (同安丕嗣)同安志(二則)　(護國澄嗣)薦福思(一則) (靈泉仁嗣)太陽慧堅(一則)　(廣德義嗣)廣德延(二則) (石門蘊嗣)石門慧徹(四則)　(青峰楚嗣)凈眾歸信(一則) 　　　卷六十八(常) 大鑒下九世 (同安志嗣)梁山緣觀(八則)　(護國遠嗣)雲頂德敷(一則) (廣德延嗣)廣德周(三則) 大鑒下十世 (梁山觀嗣)太陽警玄(四則) 大鑒下十一世 (太陽玄嗣)投子義青(四則)　興陽清剖(二則) 　　福嚴審承(一則) 大鑒下十二世 (投子青嗣)芙蓉道楷(十二則) 　　　卷六十九(轉) 大鑒下十三世 (芙蓉楷嗣)丹霞子淳(五則)　凈因法成(二則) 　　闡提惟照(二則)　凈因自覺(一則) 大鑒下十四世 (丹霞淳嗣)長蘆清了(四則)　天童正覺(三則) 大鑒下十五世 (長蘆了嗣)天童宗玨(二則)　(天衣聰嗣)吉祥元實(一則) 大鑒下十六世 (天童

【現代漢語翻譯】 現代漢語譯本 （二則）同安常察（Tong'an Changcha）（八則） （谷山藏嗣）新羅瑞巖（Xinluo Ruiyan）（一則） 新羅聯珠（Xinluo Lianzhu）（一則） 新羅大嶺（Xinluo Daling）（一則） （洛浦安嗣）青峰傳楚（Qingfeng Chuanchu）（一則） 永安善靜（Yong'an Shanjing）（一則） （蟠龍文嗣）木平善道（Muping Shandao）（二則） （黃山輪嗣）郢州桐泉（Yingzhou Tongquan）（一則） （韶山普嗣）潭州文殊（Tanzhou Wenshu）（一則） 大鑒下八世 （同安丕嗣）同安志（Tong'an Zhi）（二則） （護國澄嗣）薦福思（Jianfu Si）（一則） （靈泉仁嗣）太陽慧堅（Taiyang Huijian）（一則） （廣德義嗣）廣德延（Guangde Yan）（二則） （石門蘊嗣）石門慧徹（Shimen Huiche）（四則） （青峰楚嗣）凈眾歸信（Jingzhong Guixin）（一則） 卷六十八（常） 大鑒下九世 （同安志嗣）梁山緣觀（Liangshan Yuanguan）（八則） （護國遠嗣）雲頂德敷（Yunding Defu）（一則） （廣德延嗣）廣德周（Guangde Zhou）（三則） 大鑒下十世 （梁山觀嗣）太陽警玄（Taiyang Jingxuan）（四則） 大鑒下十一世 （太陽玄嗣）投子義青（Touzi Yiqing）（四則） 興陽清剖（Xingyang Qingpou）（二則） 福嚴審承（Fuyan Shencheng）（一則） 大鑒下十二世 （投子青嗣）芙蓉道楷（Furong Daokai）（十二則） 卷六十九（轉） 大鑒下十三世 （芙蓉楷嗣）丹霞子淳（Danxia Zichun）（五則） 凈因法成（Jingyin Facheng）（二則） 闡提惟照（Chanti Weizhao）（二則） 凈因自覺（Jingyin Zijue）（一則） 大鑒下十四世 （丹霞淳嗣）長蘆清了（Changlu Qingliao）（四則） 天童正覺（Tiantong Zhengjue）（三則） 大鑒下十五世 （長蘆了嗣）天童宗玨（Tiantong Zongjue）（二則） （天衣聰嗣）吉祥元實（Jixiang Yuanshi）（一則） 大鑒下十六世 （天童

【English Translation】 English version (Two Cases) Tong'an Changcha (Tong'an Changcha) (Eight Cases) (Successor of Gushan Zang) Silla Ruiyan (Silla Ruiyan) (One Case) Silla Lianzhu (Silla Lianzhu) (One Case) Silla Daling (Silla Daling) (One Case) (Successor of Luopu An) Qingfeng Chuanchu (Qingfeng Chuanchu) (One Case) Yong'an Shanjing (Yong'an Shanjing) (One Case) (Successor of Panlong Wen) Muping Shandao (Muping Shandao) (Two Cases) (Successor of Huangshan Lun) Yingzhou Tongquan (Yingzhou Tongquan) (One Case) (Successor of Shaoshan Pu) Tanzhou Wenshu (Tanzhou Wenshu) (One Case) 8th Generation after Dajian (Successor of Tong'an Pi) Tong'an Zhi (Tong'an Zhi) (Two Cases) (Successor of Huguo Cheng) Jianfu Si (Jianfu Si) (One Case) (Successor of Lingquan Ren) Taiyang Huijian (Taiyang Huijian) (One Case) (Successor of Guangde Yi) Guangde Yan (Guangde Yan) (Two Cases) (Successor of Shimen Yun) Shimen Huiche (Shimen Huiche) (Four Cases) (Successor of Qingfeng Chu) Jingzhong Guixin (Jingzhong Guixin) (One Case) Volume 68 (Constant) 9th Generation after Dajian (Successor of Tong'an Zhi) Liangshan Yuanguan (Liangshan Yuanguan) (Eight Cases) (Successor of Huguo Yuan) Yunding Defu (Yunding Defu) (One Case) (Successor of Guangde Yan) Guangde Zhou (Guangde Zhou) (Three Cases) 10th Generation after Dajian (Successor of Liangshan Guan) Taiyang Jingxuan (Taiyang Jingxuan) (Four Cases) 11th Generation after Dajian (Successor of Taiyang Xuan) Touzi Yiqing (Touzi Yiqing) (Four Cases) Xingyang Qingpou (Xingyang Qingpou) (Two Cases) Fuyan Shencheng (Fuyan Shencheng) (One Case) 12th Generation after Dajian (Successor of Touzi Qing) Furong Daokai (Furong Daokai) (Twelve Cases) Volume 69 (Turning) 13th Generation after Dajian (Successor of Furong Kai) Danxia Zichun (Danxia Zichun) (Five Cases) Jingyin Facheng (Jingyin Facheng) (Two Cases) Chanti Weizhao (Chanti Weizhao) (Two Cases) Jingyin Zijue (Jingyin Zijue) (One Case) 14th Generation after Dajian (Successor of Danxia Chun) Changlu Qingliao (Changlu Qingliao) (Four Cases) Tiantong Zhengjue (Tiantong Zhengjue) (Three Cases) 15th Generation after Dajian (Successor of Changlu Liao) Tiantong Zongjue (Tiantong Zongjue) (Two Cases) (Successor of Tianyi Cong) Jixiang Yuanshi (Jixiang Yuanshi) (One Case) 16th Generation after Dajian (Tiantong

玨嗣)雪竇智鑒(二則) 大鑒下十七世 (雪竇鑒嗣)天童如凈(五則) 大鑒下十八世 (天童凈嗣)襄州覺(四則) 大鑒下十九世 (鹿門覺嗣)青州希辨(八則)　(直翁舉嗣)云外岫(二則) 大鑒下二十世 (普照辨嗣)大明寶(二則) 大鑒下二十一世 (大明寶嗣)王山覺體(三則) 大鑒下二十二世 (王山體嗣)大明善滿(二則) 　　　卷七十(轉) 大鑒下二十三世 (雪巖滿嗣)萬松行秀(九則) 大鑒下二十四世 (報恩秀嗣)雪庭福裕(四則) 大鑒下二十五世 (雪庭裕嗣)靈隱文泰(二則) 大鑒下二十六世 (少室泰嗣)寶應福遇(一則) 大鑒下二十七世 (寶應遇嗣)香嚴文才(四則) 大鑒下二十八世 (淳拙才嗣)松庭子嚴(一則) 大鑒下二十九世 (松庭嚴嗣)少室了改(二則) 大鑒下三十世 (凝然改嗣)少室契斌(三則) 大鑒下三十一世 (俱空斌嗣)無方可從(一則) 大鑒下三十二世 (定國從嗣)月舟文載(二則) 大鑒下三十三世 (月舟載嗣)小山宗書(一則) 大鑒下三十四世 (宗鏡書嗣)幻休常潤(一則)　廩山常忠(一則) 大鑒下三十五世 (少室潤嗣)大覺方念(一則)　(廩山忠嗣)壽昌慧經(三則) 大鑒下三十六世 (大

【現代漢語翻譯】 現代漢語譯本 玨嗣)雪竇智鑒(二則) 大鑒下十七世 (雪竇鑒嗣)天童如凈(五則) 大鑒下十八世 (天童凈嗣)襄州覺(四則) 大鑒下十九世 (鹿門覺嗣)青州希辨(八則) (直翁舉嗣)云外岫(二則) 大鑒下二十世 (普照辨嗣)大明寶(二則) 大鑒下二十一世 (大明寶嗣)王山覺體(三則) 大鑒下二十二世 (王山體嗣)大明善滿(二則) 卷七十(轉) 大鑒下二十三世 (雪巖滿嗣)萬松行秀(九則) 大鑒下二十四世 (報恩秀嗣)雪庭福裕(四則) 大鑒下二十五世 (雪庭裕嗣)靈隱文泰(二則) 大鑒下二十六世 (少室泰嗣)寶應福遇(一則) 大鑒下二十七世 (寶應遇嗣)香嚴文才(四則) 大鑒下二十八世 (淳拙才嗣)松庭子嚴(一則) 大鑒下二十九世 (松庭嚴嗣)少室了改(二則) 大鑒下三十世 (凝然改嗣)少室契斌(三則) 大鑒下三十一世 (俱空斌嗣)無方可從(一則) 大鑒下三十二世 (定國從嗣)月舟文載(二則) 大鑒下三十三世 (月舟載嗣)小山宗書(一則) 大鑒下三十四世 (宗鏡書嗣)幻休常潤(一則) 廩山常忠(一則) 大鑒下三十五世 (少室潤嗣)大覺方念(一則) (廩山忠嗣)壽昌慧經(三則) 大鑒下三十六世

【English Translation】 English version Jue Si) Xuedou Zhijian (Two Cases) 17th Generation under Dajian (Xuedou Jian's Successor) Tiantong Rujing (Five Cases) 18th Generation under Dajian (Tiantong Jing's Successor) Xiangzhou Jue (Four Cases) 19th Generation under Dajian (Lumen Jue's Successor) Qingzhou Xibian (Eight Cases) (Zhiweng Ju's Successor) Yunwai Xiu (Two Cases) 20th Generation under Dajian (Puzhao Bian's Successor) Daming Bao (Two Cases) 21st Generation under Dajian (Daming Bao's Successor) Wangshan Jueti (Three Cases) 22nd Generation under Dajian (Wangshan Ti's Successor) Daming Shanman (Two Cases) Volume 70 (Turn) 23rd Generation under Dajian (Xueyan Man's Successor) Wansong Xingxiu (Nine Cases) 24th Generation under Dajian (Bao'en Xiu's Successor) Xueting Fuyu (Four Cases) 25th Generation under Dajian (Xueting Yu's Successor) Lingyin Wentai (Two Cases) 26th Generation under Dajian (Shaoshi Tai's Successor) Baoying Fuyu (One Case) 27th Generation under Dajian (Baoying Yu's Successor) Xiangyan Wencai (Four Cases) 28th Generation under Dajian (Chunzhuo Cai's Successor) Songting Ziyan (One Case) 29th Generation under Dajian (Songting Yan's Successor) Shaoshi Liaogai (Two Cases) 30th Generation under Dajian (Ningran Gai's Successor) Shaoshi Qibin (Three Cases) 31st Generation under Dajian (Jukong Bin's Successor) Wufang Kecong (One Case) 32nd Generation under Dajian (Dingguo Cong's Successor) Yuezhou Wenzai (Two Cases) 33rd Generation under Dajian (Yuezhou Zai's Successor) Xiaoshan Zongshu (One Case) 34th Generation under Dajian (Zongjing Shu's Successor) Huanxiu Changrun (One Case) Linshan Changzhong (One Case) 35th Generation under Dajian (Shaoshi Run's Successor) Dajue Fangnian (One Case) (Linshan Zhong's Successor) Shouchang Huijing (Three Cases) 36th Generation under Dajian

覺念嗣)顯聖圓澄(十八則) 　　　卷七十一(轉) (壽昌經嗣)博山元來(三則)　東苑元鏡(二則) 　　鼓山元賢(一則) 大鑒下三十七世 (雲門澄嗣)指南明徹(一則)　麥浪明懷(一則) 　　佛日明方(六則)　愚庵明盂(三則) 　　東山明澓(二則)　香雪明有(一則) 　　弁山明雪(十一則)　(博山來嗣)雪關智訚(一則) 　　檀度道密(三則)　長慶道獨(一則) 　　獨峰道嚴(一則)　回龍道舟(二則) 　　博山道奉(一則)　冶父道雄(一則) (東苑鏡嗣)天界道盛(四則)　(鼓山賢嗣)開元道霈(一則) 　　　卷七十二(轉) 尊宿(嗣法未詳) 　　東山雲頂(三則)　高郵定(一則) 　　普照道悟(一則)　省庵思(一則) 　　四川大瘤(一則)　云棲袾宏(五則) 　　紫柏真可(一則)　無念深有(二則) 　　儀峰方彖(二則)　養庵心(二則) 　　憨山德清(二則)　真寂廣印(二則) 　　破山法乘(一則)　遍融真圓(一則) 　　潭柘福源(一則)　寶頂元亮(一則) 　　云居觀衡(四則)　翠巖通喆(三則) 　　元白通可(二則)　惟一普潤(二則) 　　僧摩馬一騰(一則)　賣鹽翁(一則) 　　黃巖覺真(二則)

【現代漢語翻譯】 現代漢語譯本 覺念嗣)顯聖圓澄(十八則) 卷七十一(轉) (壽昌經嗣)博山元來(三則) 東苑元鏡(二則) 鼓山元賢(一則) 大鑒下三十七世 (雲門澄嗣)指南明徹(一則) 麥浪明懷(一則) 佛日明方(六則) 愚庵明盂(三則) 東山明澓(二則) 香雪明有(一則) 弁山明雪(十一則) (博山來嗣)雪關智訚(一則) 檀度道密(三則) 長慶道獨(一則) 獨峰道嚴(一則) 回龍道舟(二則) 博山道奉(一則) 冶父道雄(一則) (東苑鏡嗣)天界道盛(四則) (鼓山賢嗣)開元道霈(一則) 卷七十二(轉) 尊宿(嗣法未詳) 東山雲頂(三則) 高郵定(一則) 普照道悟(一則) 省庵思(一則) 四川大瘤(一則) 云棲袾宏(五則) 紫柏真可(一則) 無念深有(二則) 儀峰方彖(二則) 養庵心(二則) 憨山德清(二則) 真寂廣印(二則) 破山法乘(一則) 遍融真圓(一則) 潭柘福源(一則) 寶頂元亮(一則) 云居觀衡(四則) 翠巖通喆(三則) 元白通可(二則) 惟一普潤(二則) 僧摩馬一騰(一則) 賣鹽翁(一則) 黃巖覺真(二則)

【English Translation】 English version Juen Nian Si) Xiansheng Yuancheng (18 items) Volume 71 (Turn) (Shouchang Jing Si) Boshan Yuanlai (3 items) Dongyuan Yuanjing (2 items) Gushan Yuanxian (1 item) 37th Generation from Dajian (Yunmen Cheng Si) Zhinan Mingche (1 item) Mailang Minghuai (1 item) Fori Mingfang (6 items) Yuan'an Mingyu (3 items) Dongshan Mingfu (2 items) Xiangxue Mingyou (1 item) Bianshan Mingxue (11 items) (Boshan Lai Si) Xueguan Zhiyin (1 item) Tandu Daomi (3 items) Changqing Daodu (1 item) Dufeng Daoyan (1 item) Huilong Daozhou (2 items) Boshan Daofeng (1 item) Yefu Daoxiong (1 item) (Dongyuan Jing Si) Tianjie Daosheng (4 items) (Gushan Xian Si) Kaiyuan Daopei (1 item) Volume 72 (Turn) Venerable Monks (Lineage Unclear) Dongshan Yunding (3 items) Gaoyou Ding (1 item) Puzhao Daowu (1 item) Xing'an Si (1 item) Sichuan Daliu (1 item) Yunqi Zhuhong (5 items) Zibo Zhenke (1 item) Wunian Shenyou (2 items) Yifeng Fangtuan (2 items) Yang'an Xin (2 items) Hanshan Deqing (2 items) Zhenji Guangyin (2 items) Poshan Facheng (1 item) Bianrong Zhenyuan (1 item) Tanzhe Fuyuan (1 item) Baoding Yuanliang (1 item) Yunju Guanheng (4 items) Cuiyan Tongzhe (3 items) Yuanbai Tongke (2 items) Weiyi Purun (2 items) Seng Mo Ma Yiteng (1 item) Selling Salt Old Man (1 item) Huangyan Juezhen (2 items)

宗鑒法林目錄

No. 1297

宗鑒法林卷一

集云堂　編

釋迦文佛

世尊初降生時。一手指天一手指地。周行七步。目顧四方曰。天上天下惟吾獨尊。

雲門偃云。我當時若見。一棒打殺與狗子吃。貴圖天下太平。雪竇顯云。便與掀倒禪床。　法眼益云。雲門氣勢甚大。要且無佛法道理。時有老宿云。將謂無人證明。雪竇云鉤在不疑之地。　瑯玡覺云。雲門可謂將此深心奉塵剎。是則名為報佛恩。　云峰悅云。雲門雖有定亂之謀。且無出身之路。　法昌遇云。雲門好一棒太遲生。未離兜率腳跟下好與一錐。雖然也是賊過後張弓。　天童華云。雲門此話雖行。未免落他陷阱。　高峰妙云。世尊大似靈龜拽尾。自取喪身之兆。雲門雖則全提正令。也是為他閑事長無明。當時但于地上畫一圓相。就中書個丁字。復展兩手示之。管取冰消瓦解。　南堂欲云。雲門好棒可殺驚人。未免傷鋒犯手。當時若見。祇消道個浣盆浣盆。老漢若也知方。管取暗裡抽身。免見明中落節。　天童悟云。我不似雲門大驚小怪。當時但向前以手加額云。貓。看他麵皮向甚處著。　棲霞成云。當時若見恁么道。但向前合掌云。大王萬福。

指天指地語瑯瑯。送語傳言出畫堂。使者尚能多意氣。主

【現代漢語翻譯】 現代漢語譯本 宗鑒法林目錄

No. 1297

宗鑒法林卷一

集云堂 編

釋迦文佛（Śākyamuni Buddha）：佛教的創始人。

世尊（Bhagavan，佛的尊稱）初降生時，一手指天，一手指地，行走七步，目光環顧四方說：『天上天下，唯我獨尊。』

雲門偃（Yúnmén Yǎn）：禪宗大師雲門文偃禪師，這裡指他的評語）說：『我當時如果見到，一棒打死餵狗吃，才算天下太平。』 雪竇顯（Xuědòu Xiǎn）：禪宗大師雪竇重顯禪師，這裡指他的評語）說：『就應該掀翻他的禪床。』 法眼益（Fǎyǎn Yì）：禪宗大師法眼文益禪師，這裡指他的評語）說：『雲門的氣勢很大，但卻沒有佛法的道理。』 當時有老修行說：『還以為沒有人能證明（他的錯誤）。』 雪竇說：『鉤子就設在人意想不到的地方。』 瑯玡覺（Lángyá Jué）：禪宗大師瑯玡慧覺禪師，這裡指他的評語）說：『雲門可以說是將這顆深心奉獻給塵世，這才算是報答佛恩。』 云峰悅（Yúnfēng Yuè）：禪宗大師云峰悅禪師，這裡指他的評語）說：『雲門雖然有平定亂局的謀略，卻沒有脫身之路。』 法昌遇（Fǎchāng Yù）：禪宗大師法昌遇禪師，這裡指他的評語）說：『雲門這一棒來得太遲了，不如在他未離開兜率天（Tuṣita Heaven，彌勒菩薩居住的凈土）的腳跟下就給他一錐。雖然這樣做也是賊走後才張弓。』 天童華（Tiāntóng Huá）：禪宗大師天童宗玨禪師，這裡指他的評語）說：『雲門這話雖然可行，但難免落入他的陷阱。』 高峰妙（Gāofēng Miào）：禪宗大師高峰原妙禪師，這裡指他的評語）說：『世尊很像靈龜拖著尾巴，自取喪身之兆。雲門雖然完全提持正令，也是為他自己無事生非。當時只要在地上畫一個圓圈，在中間寫個『丁』字，再張開雙手示意，保證冰消瓦解。』 南堂欲（Nántáng Yù）：禪宗大師南堂圓欲禪師，這裡指他的評語）說：『雲門這一棒打得好，可殺人也驚人，但難免傷到鋒芒，冒犯到手。當時如果見到，只消說聲『浣盆，浣盆』（洗盆，洗盆，意為洗清罪孽）。老漢如果懂得方法，自然能在暗中脫身，免得在明處丟臉。』 天童悟（Tiāntóng Wù）：禪宗大師天童悟禪師，這裡指他的評語）說：『我不像雲門那樣大驚小怪。當時只要向前用手放在額頭上說：『貓』，看他的麵皮往哪裡放。』 棲霞成（Qīxiá Chéng）：禪宗大師棲霞成禪師，這裡指他的評語）說：『當時如果見到他那樣說，只要向前合掌說：『大王萬福』（對國王的祝頌語）。』

指天指地語瑯瑯，送語傳言出畫堂。使者尚能多意氣，主

【English Translation】 English version Zongjian Falin Catalogue

No. 1297

Zongjian Falin Volume 1

Compiled by Jiyun Hall

Śākyamuni Buddha: The founder of Buddhism.

When the World-Honored One (Bhagavan, a respectful title for the Buddha) was first born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one.'

Yúnmén Yǎn (Zen master Yúnmén Wényǎn, referring to his commentary here) said, 'If I had seen him at that time, I would have beaten him to death and fed him to the dogs, only then would there be peace in the world.' Xuědòu Xiǎn (Zen master Xuědòu Chóngxiǎn, referring to his commentary here) said, 'One should have overturned his Zen seat.' Fǎyǎn Yì (Zen master Fǎyǎn Wényì, referring to his commentary here) said, 'Yúnmén's momentum is great, but he lacks the principles of the Buddha-dharma.' At that time, an old practitioner said, 'I thought no one could prove (his error).' Xuědòu said, 'The hook is set in an unexpected place.' Lángyá Jué (Zen master Lángyá Huìjué, referring to his commentary here) said, 'Yúnmén can be said to have dedicated this deep heart to the world of dust; this is called repaying the Buddha's kindness.' Yúnfēng Yuè (Zen master Yúnfēng Yuè, referring to his commentary here) said, 'Although Yúnmén has the strategy to quell chaos, he has no way to escape.' Fǎchāng Yù (Zen master Fǎchāng Yù, referring to his commentary here) said, 'Yúnmén's stick comes too late; it would have been better to give him an awl under his feet before he left the Tuṣita Heaven (the pure land where Maitreya Bodhisattva resides). Although doing so is like drawing a bow after the thief has fled.' Tiāntóng Huá (Zen master Tiāntóng Zōngjué, referring to his commentary here) said, 'Although Yúnmén's words are feasible, he inevitably falls into his trap.' Gāofēng Miào (Zen master Gāofēng Yuánmiào, referring to his commentary here) said, 'The World-Honored One is very much like a divine turtle dragging its tail, bringing about its own demise. Although Yúnmén fully upholds the correct decree, he is also creating trouble for himself. At that time, one only needs to draw a circle on the ground, write the character '丁' (dīng) in the middle, and then spread out both hands to show it, and it will surely melt away like ice.' Nántáng Yù (Zen master Nántáng Yuányù, referring to his commentary here) said, 'Yúnmén's stick is good, it can kill and startle people, but it inevitably hurts the edge and offends the hand. If I had seen him at that time, I would have just said 'Wash the basin, wash the basin' (meaning to cleanse the sins). If the old man knows the method, he will naturally be able to escape in the dark, avoiding losing face in the open.' Tiāntóng Wù (Zen master Tiāntóng Wù, referring to his commentary here) said, 'I am not like Yúnmén, making a fuss over nothing. At that time, I would just step forward and put my hand on my forehead and say, 'Cat,' and see where he puts his face.' Qīxiá Chéng (Zen master Qīxiá Chéng, referring to his commentary here) said, 'If I had seen him say that at that time, I would just step forward, put my palms together, and say, 'Long live the King' (a salutation to the king).'

Pointing to the sky and pointing to the earth, the words are loud and clear, sending words and spreading messages from the painted hall. The messenger can still have a lot of spirit, the master

人應是不尋常。(泉大道)

開基創業前王事。端拱持盈后帝心。劍戟盡為農器用。此時誰報太平音。(佛印元)

美如西子離金闕。嬌似楊妃下玉樓。猶把琵琶半遮面。不令人見轉風流。(佛鑒勤)

一火鑄成金彈子。團圞都不費鉗錘。拈來萬仞峰頭放。打落天邊白鳳兒。(慈受深)

千年石虎產麒麟。一角通身五彩明。金鎖玉關渾掣斷。毗盧界內鼓煙塵。(雪竇宗)

老漢才生便著忙。周行七步似顛狂。賺他無限癡男女。開眼堂堂入鑊湯。(徑山杲)

從來家富產嬌兒。才出胞胎便亂揮。到得伎窮雙樹下。始知四十九年非。(懶庵樞)

無憂樹下浴嬰孩。清曉薔薇帶露開。轉過衲僧相見處。后糟驢馬出胞胎。(天童凈)

未曾撞入摩耶腹。兩手知他甚處安。右脅出來魔境現。祇堪惆悵不堪看。(天目禮)

七步周行猶彷彿。指天指地不分明。是非既落旁人耳。洗到驢年也未清。(虛堂愚)

生來自恨錯同條。鐵鑄心肝也合消。還你獨尊三界內。奈何今日又明朝。(覺庵真)

毗嵐毒種毒花開。添得雲門醉后杯。今日柯橋風色惡。澹煙疏雨洗黃梅。(岊翁淳)

摩耶今日產嬰孩。剛道天宮降下來。不是雞窠生鳳卵。分明象子出驢胎。(

【現代漢語翻譯】 現代漢語譯本： 人本應是不尋常的。（泉大道） 開創基業之前，要處理好君王的事情；太平盛世之後，要體察君王的心意。把所有的刀劍都變成農具來使用，這個時候誰來報告太平盛世的訊息呢？（佛印元） 美麗得像西施離開了金闕（指華麗的宮殿），嬌媚得像楊貴妃走下了玉樓（指精美的樓閣）。仍然用琵琶半遮著臉，不讓人看見反而更加風流。（佛鑒勤） 用火一次鑄成金彈子，圓潤光滑都不需要鉗子和錘子。拿起來在萬仞高的山峰上放出去，打落天邊的白鳳凰。（慈受深） 千年的石虎生出了麒麟，一個角，全身五彩光明。金鎖玉關全部拉斷，在毗盧界（Virocana-dhatu，指佛所居的清凈世界）內鼓起煙塵。（雪竇宗） 老漢剛生下來就著急忙慌，走了七步路好像癲狂一樣。欺騙了無數癡情的男女，睜著眼睛堂堂正正地進入鑊湯（指地獄）。（徑山杲） 向來家境富裕就容易生出嬌慣的兒子，剛從胞胎里出來就開始胡亂揮霍。等到技藝窮盡在雙樹（指娑羅雙樹，佛陀涅槃之處）下，才知道四十九年所作所為都是錯誤的。（懶庵樞） 在無憂樹下給嬰兒洗澡，清晨的薔薇花帶著露水開放。轉過身來，在衲僧（指出家人）相見的地方，後面糟糠的驢馬也生出了胞胎。（天童凈） 還沒有撞入摩耶（Maya，佛母名）的腹中，兩隻手知道放在什麼地方安放嗎？從右脅生出來，魔境就顯現了，只能夠惆悵，不堪觀看。（天目禮） 走了七步路的樣子還依稀可見，指天指地也不分明。是非對錯既然落入了旁人的耳朵里，洗刷到驢年也洗不清。（虛堂愚） 生來就後悔和別人一樣，鐵鑄的心肝也應該消融。還你獨尊三界（Trailokya，指欲界、色界、無色界）之內，奈何今天又是明天。（覺庵真） 毗嵐（Pīlā，大風名）的毒種開出了毒花，增添了雲門（Yunmen，禪宗大師）醉后的酒杯。今天柯橋的風色很惡劣，淡淡的煙霧和稀疏的雨水洗滌著黃梅。（岊翁淳） 摩耶（Maya，佛母名）今天生下了嬰兒，剛說從天宮降下來。這不是雞窩裡生出鳳凰蛋，分明是象的兒子從驢的肚子里生出來。（

【English Translation】 English version: People should be extraordinary. (Quan Dadao) Before establishing a foundation, attend to the affairs of the king; after a prosperous reign, understand the heart of the emperor. Turn all swords into farming tools; at this time, who will report the news of peace? (Foyin Yuan) Beautiful like Xishi (a famous beauty in ancient China) leaving the golden palace, charming like Yang Guifei (another famous beauty) descending from the jade tower. Still using the pipa (a Chinese lute) to half-cover her face, not letting people see only makes her more alluring. (Fojian Qin) Forged into a golden pellet in one firing, round and smooth without the need for tongs or hammers. Pick it up and release it from the top of a ten-thousand-仞 (unit of length) peak, knocking down the white phoenix in the sky. (Cishou Shen) A thousand-year-old stone tiger gives birth to a Qilin (a mythical creature), with one horn and a body of five-colored light. The golden lock and jade gate are completely broken, stirring up smoke and dust within the Virocana-dhatu (the pure land where Buddha resides). (Xuedou Zong) The old man is busy as soon as he is born, walking seven steps as if mad. Deceiving countless infatuated men and women, entering the cauldron of boiling water (referring to hell) with eyes wide open. (Jingshan Gao) Wealthy families tend to produce spoiled children, who start squandering as soon as they are born. When their skills are exhausted under the twin Sala trees (where Buddha entered Nirvana), they realize that their forty-nine years have been in vain. (Lan'an Shu) Bathing the infant under the Ashoka tree, the morning rose opens with dew. Turning around, in the place where monks meet, even the coarse donkeys and horses give birth. (Tiantong Jing) Before entering Maya's (Buddha's mother) womb, where do you know to place your hands? Emerging from the right side, the realm of demons appears, only causing sorrow and not worth seeing. (Tianmu Li) The seven steps taken are still vaguely remembered, pointing to the sky and earth indistinctly. Since right and wrong have fallen into the ears of others, it will never be cleared, even in the year of the donkey. (Xutang Yu) Regretting being the same as others since birth, a heart of iron should also melt away. Returning you to the unique尊 (venerable) within the three realms (Trailokya), but what about today and tomorrow? (Jue'an Zhen) The poisonous seed of Pīlā (a type of strong wind) blooms into a poisonous flower, adding to Yunmen's (a Chan master) drunken cup. Today, the wind in Keqiao is harsh, with light mist and sparse rain washing the yellow plums. (Jie Weng Chun) Maya (Buddha's mother) gives birth to an infant today, just saying it descended from the heavenly palace. This is not a phoenix egg born from a chicken coop, but clearly an elephant's son born from a donkey's womb. (

千巖長)

忽聽嬌音上御樓。玉釵敲斷意悠悠。雖然不作𧹬赦客。也有偷心暗點頭。(石浪如)

躍冶之金自不祥。干將鑄就赤眉殃。乾坤撥亂稱元首。竊國紛紛有憲章。(觀濤奇)

月上山城征馬急。雨過新水芰荷香。自此洞庭秋正好。煙波聲里斗漁郎。(䒢溪森)

自言自語自徘徊。自動芳心自作媒。不是自家親骨肉。誰將炭送雪中來。(寒松操)

大義未成先自立。咸陽三月火通紅。到底不忘亡國象。有何面目見江東。(綠雨蕉)

自掘深坑自活埋。腥風匝地露屍骸。人間天上稱尊大。當甚籬根破草鞋。(法林音)

世尊臘月八日明星出時。忽然大悟。乃曰。奇哉。一切眾生具有如來智慧德相。但以妄想執著不能證得。

博山來云。根本無明即是不動智。不動智即是根本無明。者里別具一隻眼。老瞿曇冰消瓦解。　天章玉云。大小釋迦話作兩橛。當時有人下者一語。免致後代兒孫起模畫樣。然雖如是。也不得屈我釋迦。喝一喝。　藥地智云。雪山坐久成勞。空花亂墜一瓢。惡水祇合自澆。何故。為他六年奇句。不及下地先聲。　道林慮云。開得一隻眼。失卻一張口。

瞿曇失卻眼睛時。雪裡梅花祇一枝。而今到處生荊棘。卻笑春風惱亂吹。(晦堂心)

【現代漢語翻譯】 現代漢語譯本 （千巖長） 忽然聽到嬌美的聲音從御樓上傳來，女子折斷玉釵，心意綿長悠遠。雖然不是被赦免的罪人，也有心懷不軌之人暗自點頭。（石浪如） 用熔爐冶煉的金屬本身就不吉利，干將鑄劍反而帶來了赤眉之禍。撥亂反正，自稱為元首，竊取國家的人紛紛出現。（觀濤奇） 月亮升起，照耀著山城，出征的戰馬奔馳得很快，雨後清新的水面上，菱角和荷花散發著清香。從此洞庭湖的秋色正好，在煙波浩渺的景色中，傳來漁夫們爭鬥的聲音。（䒢溪森） 自言自語，獨自徘徊，自動了芳心，自己做媒。如果不是自家的親人，誰會在雪中送炭呢？（寒松操） 大義尚未成功，就先自立為王。咸陽三月，到處都是通紅的火光。最終還是沒有忘記亡國的景象，有什麼面目去見江東父老？（綠雨蕉） 自己挖掘深坑，自己活埋。腥風吹遍大地，屍體暴露在外。在人間天上被稱為最尊貴偉大的人，又算得了什麼呢？不過是籬笆根下的破草鞋。（法林音） 世尊（釋迦牟尼佛）在臘月八日，當明星出現的時候，忽然大徹大悟，於是說：『奇哉！一切眾生都具有如來智慧德相（tathāgata-jñāna-lakṣaṇa），只是因為妄想執著，不能證得。』 博山（地名）來云：『根本無明（mūla-avidyā）就是不動智（acalā-jñāna），不動智就是根本無明。這裡要另外具備一隻眼睛。老瞿曇（釋迦牟尼佛）就會像冰雪消融，瓦解崩塌一樣。』天章玉云：『大小釋迦（釋迦牟尼佛）的話被分成了兩段。當時如果有人說出這句話，就可以避免後代的子孫們照貓畫虎，依樣葫蘆。』雖然是這樣，也不能委屈了我的釋迦（釋迦牟尼佛）。喝一聲！藥地智云：『在雪山（喜馬拉雅山）坐了很久，成了勞累。空中胡亂飄落的空花，裝滿了整個瓢。惡水只適合自己澆灌。』為什麼呢？因為他六年苦修的奇句，比不上剛下地時發出的第一聲。道林慮云：『開了一隻眼，卻失去了一張口。』 瞿曇（釋迦牟尼佛）失去眼睛的時候，雪中的梅花只有一枝。如今到處都生長著荊棘，反過來嘲笑春風擾亂地吹拂。（晦堂心）

【English Translation】 English version (Qian Yan Chang) Suddenly, I heard a delicate voice from the imperial tower. A woman broke her jade hairpin, her thoughts lingering and far-reaching. Although not a pardoned prisoner, there are those with treacherous hearts secretly nodding in agreement. (Shi Lang Ru) Metal forged in the furnace is inherently ominous. Gan Jiang's sword-making brought the disaster of the Red Eyebrows. Overthrowing chaos and claiming to be the head of state, those who steal the country emerge one after another. (Guan Tao Qi) The moon rises, illuminating the mountain city, and the warhorses rush swiftly. After the rain, the fresh waters are fragrant with water caltrops and lotuses. From now on, the autumn scenery of Dongting Lake is at its best. In the misty waves, the sounds of fishermen competing can be heard. (Zhi Xi Sen) Talking to oneself, wandering alone, one's heart is moved, acting as one's own matchmaker. If not for one's own flesh and blood, who would send charcoal in the snow? (Han Song Cao) Before achieving great righteousness, one establishes oneself as king. In Xianyang in the third month, everywhere is ablaze with red fire. In the end, one does not forget the image of a fallen country. What face does one have to meet the elders of Jiangdong? (Lu Yu Jiao) Digging a deep pit for oneself, burying oneself alive. A bloody wind sweeps across the land, exposing corpses. Being called the most honored and great in heaven and earth, what does it amount to? Just a broken straw sandal under the fence. (Fa Lin Yin) The World-Honored One (Śākyamuni Buddha), on the eighth day of the twelfth month, when the morning star appeared, suddenly attained great enlightenment. He then said: 'How wondrous! All sentient beings possess the wisdom and virtuous characteristics of the Tathāgata (tathāgata-jñāna-lakṣaṇa), but because of delusional thoughts and attachments, they are unable to realize it.' Bo Shan (place name) came and said: 'Fundamental ignorance (mūla-avidyā) is none other than immovable wisdom (acalā-jñāna), and immovable wisdom is none other than fundamental ignorance. Here, one must possess another eye. The old Gautama (Śākyamuni Buddha) will be like ice melting and tiles collapsing.' Tian Zhang Yu said: 'The words of the great and small Śākyamuni (Śākyamuni Buddha) have been divided into two parts. If someone had said this at that time, it could have prevented later generations from imitating blindly.' Even so, one cannot wrong my Śākyamuni (Śākyamuni Buddha). A shout! Yao Di Zhi said: 'Sitting on Snow Mountain (Himalayas) for a long time becomes tiring. Empty flowers falling randomly fill the entire gourd. Foul water is only fit for oneself to pour.' Why? Because his miraculous verses from six years of ascetic practice are not as good as the first sound made upon descending to earth. Dao Lin Lu said: 'Opening one eye, one loses a mouth.' When Gautama (Śākyamuni Buddha) lost his eyes, there was only one plum blossom in the snow. Now, thorns grow everywhere, and they laugh at the spring breeze for blowing in confusion. (Hui Tang Xin)

天蓋地載。成團作塊。周法界而無邊。析鄰虛而無內。及盡玄微誰分向背。佛祖來償口業債。問取南泉王老師。人人祇吃一莖菜。(宏智覺)

入山去何所圖。出山來胡為乎。早知今日事。悔不慎當初。(無準范)

舉頭見星忽悟道。黃泥山上生茅草。李婆自做老裁衣。不剪乾紅剪香皂。(栯堂益)

金鐘夜擊九重城。六載歸來改瘦形。待得眾生心眼活。雪山依舊碧崚嶒。(虛堂愚)

六年雪嶺道方成。打失從前鬼眼睛。滿面慚惶無著處。至今生怕見明星。(荊叟玨)

二千年前臘月八。黃面瞿曇雙眼活。阿僧祇劫吃鹽多。苦行六年添得渴。(月江印)

六載隈藏在雪山。灰頭土面自慚顏。今朝忽睹明星現。始覺從前被眼瞞。(鐵山仁)

家在深山別覓山。眼開何處著慚顏。慇勤為惜王孫醉。月滿荷衣霜滿鬟。(玉林琇)

今朝正是臘月八。釋迦老子眼睛瞎。白日青天被鬼迷。夜對明星將眼刮。(朝宗忍)

日日抬眸便睹星。如何特地話重新。而今要問靈山老。兩道眉毛剩幾莖。(六吉謙)

六年苦行進山來。夜半明星笑破腮。果是髑髏幹得盡。因何惹出者場災。(法林音)

世尊升座。文殊白椎曰。諦觀法王法。法王法如是。世尊便

【現代漢語翻譯】 現代漢語譯本：

天覆蓋地承載，萬物聚整合團成塊。它周遍整個法界而沒有邊際，即使分析到最細微的鄰虛也沒有內部。當窮盡所有玄妙之處時，又有誰來區分方向和背離？即使是佛祖也要來償還口業的債務。去問問南泉王老師（指南泉普愿禪師），每個人都只吃一根菜。

進入山中想要圖謀什麼？走出山來又是爲了什麼呢？如果早知道今天的事情，真後悔當初沒有謹慎行事。

抬頭看見星星忽然悟道，就像黃泥山上長出茅草一樣。李婆婆自己做老裁縫，不剪裁鮮艷的紅色，卻剪裁香皂。

金鐘在夜晚敲響，響徹九重城。六年歸來，身形都變得消瘦了。等待到眾生的心眼都活絡起來，雪山依舊是碧綠而峻峭。

在雪山苦修六年，道業才算完成。失去了從前的鬼眼睛（指虛妄的見解）。滿面慚愧，無處安身。直到現在，仍然害怕見到明星（指啟明星，象徵覺悟的契機）。

兩千年前的臘月初八，黃面瞿曇（指釋迦牟尼佛）的雙眼才算真正活了過來。經歷了無數阿僧祇劫吃鹽，苦行六年反而增加了口渴。

在雪山中隱藏了六年，灰頭土臉，自己都感到慚愧。今天忽然看見明星出現，才發覺從前一直被眼睛所欺騙。

家住在深山裡，還要另外去尋找山。眼開了，又在哪裡安放慚愧的表情呢？慇勤地愛惜沉醉的王孫，月光灑滿荷葉做的衣服，霜花打濕了髮髻。

今天正是臘月初八，釋迦老子（指釋迦牟尼佛）的眼睛瞎了。大白天、青天下卻被鬼迷惑，晚上對著明星將眼睛刮擦。

每天抬頭就能看見星星，為什麼還要特意重新提起這件事呢？如今要問靈山老（指釋迦牟尼佛），他的兩道眉毛還剩下幾根？

苦行六年進入山中，半夜裡看見明星，笑破了臉腮。果真是髑髏（指頭骨）已經乾透，為何還會惹出這場災禍？

世尊升座，文殊菩薩敲擊木椎說：『仔細觀察法王的法，法王的法就是這樣。』世尊便……

【English Translation】 English version:

The sky covers and the earth bears, forming clumps and masses. It pervades the entire Dharma Realm without boundaries, and even analyzing to the finest particles, there is no interior. When all the profound subtleties are exhausted, who will distinguish between facing and turning away? Even Buddhas and Patriarchs must come to repay the debts of verbal karma. Go ask Teacher Wang of Nanquan (referring to Zen Master Nanquan Puyuan), everyone only eats one stalk of vegetable.

What do you seek by entering the mountain? What is your purpose in leaving the mountain? If I had known what would happen today, I would have regretted not being more careful in the beginning.

Suddenly enlightened upon seeing a star, like thatch growing on a yellow mud mountain. Old woman Li makes her own clothes, not cutting bright red fabric, but cutting fragrant soap.

The golden bell strikes at night, resounding through the ninefold city. After six years of returning, my form has become thin. Waiting for the minds and eyes of sentient beings to become active, the snow mountain remains green and steep.

After six years of ascetic practice on Snow Mountain, the Way is finally accomplished. Losing the former ghost eyes (referring to false views). Face full of shame, nowhere to settle. Even now, I am still afraid of seeing the morning star (referring to Venus, symbolizing the opportunity for enlightenment).

On the eighth day of the twelfth month, two thousand years ago, the yellow-faced Gautama (referring to Shakyamuni Buddha)'s eyes truly came alive. After countless asamkhya kalpas of eating salt, six years of ascetic practice only increased thirst.

For six years, I hid in the Snow Mountain, ashamed of my dusty and ashen face. Today, suddenly seeing the morning star appear, I realize that I have been deceived by my eyes all along.

My home is in the deep mountains, yet I seek another mountain. With eyes opened, where do I place my shame? Earnestly cherishing the drunken prince, moonlight fills the lotus leaf robe, and frost covers the hair.

Today is the eighth day of the twelfth month, Shakya the Old Man (referring to Shakyamuni Buddha)'s eyes are blind. In broad daylight, under the clear sky, he is deluded by ghosts, and at night, he scrapes his eyes at the morning star.

Every day I lift my eyes and see the stars, why bring it up again specifically? Now, if you ask the Old Man of Vulture Peak (referring to Shakyamuni Buddha), how many strands of his eyebrows are left?

After six years of ascetic practice, I came into the mountain. In the middle of the night, the morning star split my cheeks with laughter. If the skull (referring to the skull) is truly dried out, why did this disaster arise?

The World-Honored One ascends the seat. Manjushri strikes the gavel and says, 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' The World-Honored One then...

下座。

芭蕉徹云。忙忙者匝地普天。　獅林則云。眾中道世尊入林不動草。文殊入水不動波。自然海晏河清。乃搖手呵呵大笑云。錯了也。且道是何道理。掀翻海岳求知己。撥轉乾坤致太平。　天童悟云。文殊大似認影迷頭。世尊也是腳跟不著地。　雲門信云。當時奪卻文殊椎子。喝一喝。看那黃面老子作何去就。　博山來云。世尊拉抹金針。文殊橫抽玉線。彌縫海岳要是其人。且道未升座前法王法在甚麼處。　報恩賢云。世尊雖是頭正尾正。殊不知卻被文殊使令。　孤秀曜云。世尊向電光影里穿針。文殊從猛虎舌上書字。直饒縱奪齊行。已是落三落四。還有為二老作主者么。笙歌宛轉隨雲散。杜宇空傳別苑聲。

百萬靈山似葦麻。風行雲集已周遮。當時不是文殊老。往往瞿曇更撒沙。(佛印元)

月在波心徹底寒。澄潭應不許龍蟠。五湖多少未歸客。卻被旁人把釣竿。(上方益)

一輪明月映天心。四海生靈荷照臨。何必西風撼丹桂。碧霄重送九秋音。(佛鑒勤)

一段真風見也么。綿綿化母理機梭。織成古錦含春象。無奈東君漏泄何。(天童覺)

綸綍封章出御樓。克謀借箸有留侯。不因鑄印復銷印。六國烽煙正未休。(蔗庵范)

南國佳人畫里看。霜毫初點曉妝

【現代漢語翻譯】 現代漢語譯本： 下座。

芭蕉徹云說：『忙忙碌碌的人遍佈大地普天之下。』獅林則說：『大眾之中，我說世尊（釋迦牟尼佛的尊稱）進入樹林，草也不動；文殊（文殊菩薩的簡稱）進入水中，水波也不動。』自然就海晏河清了。於是搖手呵呵大笑說：『錯了啊。』且說這是什麼道理？『掀翻海岳尋求知己，撥轉乾坤以致太平。』 天童悟說：『文殊（文殊菩薩的簡稱）很像認著影子卻迷失了頭腦，世尊（釋迦牟尼佛的尊稱）也是腳跟不著地。』 雲門信說：『當時奪走文殊（文殊菩薩的簡稱）的椎子，喝一聲，看那黃面老子（指佛）如何是好。』 博山來說：『世尊（釋迦牟尼佛的尊稱）拉直金針，文殊（文殊菩薩的簡稱）橫抽玉線，彌補海岳需要這樣的人。』且說未升座前，法王（佛的尊稱）的法在什麼地方？ 報恩賢說：『世尊（釋迦牟尼佛的尊稱）雖然頭正尾正，卻不知道被文殊（文殊菩薩的簡稱）使令。』 孤秀曜說：『世尊（釋迦牟尼佛的尊稱）向電光影里穿針，文殊（文殊菩薩的簡稱）從猛虎舌上寫字。』即使縱奪齊行，也已經落三落四。還有為二老作主的人嗎？笙歌宛轉隨雲散，杜宇空傳別苑聲。

百萬靈山似葦麻，風行雲集已周遮。當時不是文殊老（文殊菩薩的尊稱），往往瞿曇（釋迦牟尼佛的姓）更撒沙。(佛印元)

月在波心徹底寒，澄潭應不許龍蟠。五湖多少未歸客，卻被旁人把釣竿。(上方益)

一輪明月映天心，四海生靈荷照臨。何必西風撼丹桂，碧霄重送九秋音。(佛鑒勤)

一段真風見也么，綿綿化母理機梭。織成古錦含春象，無奈東君漏泄何。(天童覺)

綸綍封章出御樓，克謀借箸有留侯。不因鑄印復銷印，六國烽煙正未休。(蔗庵范)

南國佳人畫里看，霜毫初點曉妝

【English Translation】 English version: Descent from the Seat.

Ba Jiao Che Yun said: 'Busy people are all over the earth.' Shi Lin said: 'In the assembly, I say that when the World Honored One (another name for Sakyamuni Buddha) enters the forest, the grass does not move; when Manjusri (short for Manjusri Bodhisattva) enters the water, the waves do not move.' Naturally, the sea is calm and the river is clear. Then he waved his hand and laughed, saying: 'Wrong.' What is the reason for this? 'Turn the mountains and seas upside down to find a confidant, turn the universe around to bring about peace.' Tian Tong Wu said: 'Manjusri (short for Manjusri Bodhisattva) is like recognizing the shadow but losing his head, and the World Honored One (another name for Sakyamuni Buddha) is also not grounded.' Yun Men Xin said: 'At that time, take away Manjusri's (short for Manjusri Bodhisattva) awl, shout, and see what that yellow-faced old man (referring to the Buddha) will do.' Bo Shan Lai said: 'The World Honored One (another name for Sakyamuni Buddha) straightens the golden needle, and Manjusri (short for Manjusri Bodhisattva) draws the jade thread horizontally, and mending the mountains and seas requires such a person.' Then where was the Dharma King's (another name for the Buddha) Dharma before ascending the seat? Bao En Xian said: 'Although the World Honored One (another name for Sakyamuni Buddha) is correct from head to tail, he does not know that he is being used by Manjusri (short for Manjusri Bodhisattva).' Gu Xiu Yao said: 'The World Honored One (another name for Sakyamuni Buddha) threads a needle in the shadow of lightning, and Manjusri (short for Manjusri Bodhisattva) writes words on the tongue of a tiger.' Even if seizing and releasing occur simultaneously, it is already falling apart. Is there anyone who can be the master of the two elders? The singing and dancing fade away with the clouds, and the cuckoo bird vainly transmits the sound of the other garden.

Millions of spiritual mountains are like reeds, the wind blows and the clouds gather, already covering everything. If it weren't for the old Manjusri (another name for Manjusri Bodhisattva) at that time, Gautama (Sakyamuni Buddha's surname) would often scatter sand even more. (Fo Yin Yuan)

The moon is completely cold in the heart of the wave, the clear pool should not allow dragons to coil. How many unreturned guests are there in the five lakes, but they are being fished by others. (Shang Fang Yi)

A round of bright moon reflects the heart of heaven, and all living beings in the four seas are bathed in its light. Why must the west wind shake the cassia tree, the blue sky sends the autumn sound again. (Fo Jian Qin)

Have you seen a piece of true wind, the continuous mother of transformation manages the loom. Weaving ancient brocade containing the image of spring, but what can the Lord of Spring reveal? (Tian Tong Jue)

Imperial edicts and memorials come from the imperial tower, and there is Marquis Liu who can plan with borrowed chopsticks. If it weren't for casting seals and then destroying them, the beacon fires of the six kingdoms would not have ceased. (Zhe An Fan)

A beautiful woman from the South is seen in a painting, the frost-like brush just touches her morning makeup.

殘。莫勞脂粉施顏色。窗外梅花拂影寒。(俍亭挺)

幽谷瓊枝帶露開。春含紅紫錦成堆。誰知遇陣催花雨。褪落飛英滿翠苔。(寒松操)

世尊因五通仙人問。如來六通我五通。如何是那一通。世尊召仙人。仙人應諾。世尊曰。那一通。你問我。

明覺顯云。老胡元不知有那一通。卻因邪打正。　瑯玡覺云。世尊不知可謂因正而打邪。五通不知實乃因邪而打正。　翠巖芝云。五通如是問。世尊如是答。要且不會那一通。　云峰悅云。大小瞿曇被外道勘破了。有旁不肯底出來。云峰要問作么生是那一通。　古南門云。呼蛇易。遣蛇難。世尊被仙人一拶。轉身無路。將錯就錯。何不才問便摑。仙人當下知歸。和前五通一時放下。豈不灑灑地做個平地神仙。　崇先奇云。老胡也知有那一通。祇是口門窄。　平田本云。世尊被仙人輕輕一靠。直得喚鐘作甕。　浪山嶼云。世尊就窠打劫順水推船。若論那一通。端的未會在。

汝問何如此問親。嶺梅江柳共芳春。抱贓不用重搜檢。已自當堂露賊身。(長靈卓)

那一通。你問我。玄關倒插無須鎖。等閑一掣掣得開。三個老婆相對坐。咄。(斷橋倫)

醉乘白鶴登銀闕。夢跨青鸞入絳宮。酒醒眼開俱不見。一川桃李自東風。(中峰本)

【現代漢語翻譯】 現代漢語譯本 殘敗的花朵無需再用脂粉來增添顏色，窗外的梅花在寒冷中搖曳著孤寂的影子。（俍亭挺） 幽深的山谷里，潔白的梅花帶著露珠綻放，春天包含著紅紫各色，像錦緞一樣堆積。誰知道會遇到一陣催花雨，花瓣凋零，飛舞的花瓣落滿了翠綠的青苔。（寒松操） 世尊因為五通仙人（擁有五種神通的仙人）問道：『如來（佛的稱號）有六通，我有五通，請問什麼是那一通？』世尊叫仙人，仙人應聲。世尊說：『那一通，你問我。』 明覺顯說：『老胡（指世尊）原本就不知道有那一通，卻因為用邪法來攻擊正法。』瑯玡覺說：『世尊不知道可以說是因正法而攻擊邪法，五通不知道實際上是因邪法而攻擊正法。』翠巖芝說：『五通這樣問，世尊這樣答，終究還是不會那一通。』云峰悅說：『大小瞿曇（指佛）被外道勘破了。有不肯服輸的出來。云峰要問，怎麼是那一通？』古南門說：『呼喚蛇容易，遣走蛇難。世尊被仙人一逼問，轉身無路，將錯就錯。為什麼不在他剛問的時候就打他一巴掌，仙人當下就知道迴歸正道，把之前的五通一時放下，豈不是灑脫地做一個平地神仙。』崇先奇說：『老胡也知道有那一通，只是不肯說出來。』平田本說：『世尊被仙人輕輕一靠，直接把鐘叫成了甕。』浪山嶼說：『世尊就著原來的局面打劫，順水推舟。如果論那一通，終究是沒有領會。』 你問什麼要這樣親切地問？山嶺的梅花和江邊的楊柳一同散發著芬芳的春意。抱著贓物不用再搜查，早已在當堂暴露了賊身。（長靈卓） 那一通，你問我。玄關倒插，無需鎖。隨便一拉就拉開了，三個老太婆相對而坐。咄！（斷橋倫） 醉后乘著白鶴登上銀色的宮闕，夢中騎著青鸞進入紅色的宮殿。酒醒睜眼什麼都看不見，只有一川的桃李沐浴在東風中。（中峰本）

【English Translation】 English version Withered flowers need no rouge to enhance their beauty; outside the window, plum blossoms sway their lonely shadows in the cold. (Liang Tingting) In the secluded valley, pristine plum blossoms bloom with dewdrops; spring contains hues of red and purple, piled up like brocade. Who knows that they will encounter a rain that hastens the flowers' fall, withering petals scattering across the verdant moss. (Han Songcao) The World-Honored One (title for the Buddha) was questioned by a Five-Abilities Immortal (immortal possessing five supernatural powers): 'The Tathagata (another title for the Buddha) has six abilities, and I have five. What is that one ability?' The World-Honored One called out to the immortal, who responded. The World-Honored One said, 'That one ability, you ask me.' Mingjue Xian said: 'Old Hu (referring to the World-Honored One) originally did not know that one ability, yet he used the unorthodox to attack the orthodox.' Langye Jue said: 'The World-Honored One unknowingly used the orthodox to attack the unorthodox; the Five-Abilities unknowingly used the unorthodox to attack the orthodox.' Cuiyan Zhi said: 'The Five-Abilities asked in this way, and the World-Honored One answered in this way, but ultimately neither understood that one ability.' Yunfeng Yue said: 'Both the great and small Gautamas (referring to the Buddhas) have been seen through by the heretics. Someone unwilling to admit defeat comes forth. Yunfeng wants to ask, what is that one ability?' Gu Nanmen said: 'It is easy to summon a snake, but difficult to send it away. The World-Honored One, pressed by the immortal, had no way to turn around and made the best of a bad situation. Why not slap him as soon as he asked, so that the immortal would immediately know to return to the right path, and put down the previous five abilities at once, wouldn't that be a carefree earthly immortal?' Chongxian Qi said: 'Old Hu also knows that one ability, but he just won't say it.' Pingtian Ben said: 'The World-Honored One was lightly leaned on by the immortal, directly calling a bell a jar.' Langshan Yu said: 'The World-Honored One robbed the situation and went with the flow. If we talk about that one ability, ultimately he has not understood it.' Why do you ask so intimately? The plum blossoms on the ridge and the willows by the river together emit the fragrant breath of spring. Holding the stolen goods, there is no need for further search; the thief's body has already been exposed in the hall. (Changling Zhuo) That one ability, you ask me. The mysterious gate is inverted, needing no lock. Casually pull it open, and three old women sit facing each other. Tut! (Duanqiao Lun) Drunk, riding a white crane to ascend the silver palace; in a dream, riding a blue phoenix to enter the crimson palace. When I wake up from the wine and open my eyes, I see nothing; only a river of peach and plum blossoms bathed in the east wind. (Zhongfeng Ben)

那一通。你問我。猢猻上樹偷生果。口裡嚼得不甘香。眼裡耳里都是火。忽然撞著看園翁。沒處躲。(三宜盂)

世尊因外道問。不問有言不問無言。世尊據座。外道贊曰。世尊大慈大悲。開我迷云令我得入。作禮而去。阿難問。外道有何所證而言得入。世尊曰。如世良馬。見鞭影而行。

五祖戒云。大小世尊被阿難一狀領過。又出語云。汝何所問。　法眼益因僧請益。敘語未終。眼云住住。你擬向世尊良久處會那。僧從此悟入。　雪竇顯云。邪正不分過猶鞭影。又云。迷云既開。決定見佛。還許他同參也無。若共相委知。則天下宗師併爲外道伴侶。如各非印證。則東土衲僧不如西天外道。　翠巖芝云。世尊被外道當面涂糊。祇如外道云令我得入。要且未夢見在。既不曾夢見。為什麼卻悟去。　瑯玡覺云。依俙似曲才堪聽。又被風吹別調中。　楊岐會云。世尊輟己從人。外道乃因齋慶贊。　溈山喆云。外道懷藏寶鏡。世尊親為高提。直得森羅顯煥萬象歷然。又得阿難金鐘再擊。四眾共聞。大似二龍玩珠。長他智者威獰。　云居齊云。什麼處是外道悟處。眾中道世尊良久時便是舉鞭處。恁么會還得不。　昭覺勤云。待他問不問有言不問無言。和聲便打。及至阿難問外道有何所證。亦和聲便打。殺人須是

【現代漢語翻譯】 那一通。你問我。猢猻（húsūn，猴子的俗稱）上樹偷生果。口裡嚼得不甘香。眼裡耳里都是火。忽然撞著看園翁（kānyuánwēng，看管園子的人）。沒處躲。(三宜盂)

世尊（shìzūn，對佛的尊稱）因外道（wàidào，佛教以外的宗教或哲學）問。不問有言不問無言。世尊據座。外道贊曰。世尊大慈大悲。開我迷云令我得入。作禮而去。阿難（Ānán，佛陀的十大弟子之一）問。外道有何所證而言得入。世尊曰。如世良馬。見鞭影而行。

五祖戒（Wǔzǔ Jiè，禪宗五祖弘忍的弟子）云。大小世尊被阿難一狀領過。又出語云。汝何所問。　法眼益（Fǎyǎn Yì，法眼宗創始人）因僧請益。敘語未終。眼云住住。你擬向世尊良久處會那。僧從此悟入。　雪竇顯（Xuědòu Xiǎn，禪宗大師）云。邪正不分過猶鞭影。又云。迷云既開。決定見佛。還許他同參也無。若共相委知。則天下宗師併爲外道伴侶。如各非印證。則東土衲僧不如西天外道。　翠巖芝（Cuìyán Zhī，禪宗僧人）云。世尊被外道當面涂糊。祇如外道云令我得入。要且未夢見在。既不曾夢見。為什麼卻悟去。　瑯玡覺（Lángyá Jué，禪宗僧人）云。依俙似曲才堪聽。又被風吹別調中。　楊岐會（Yángqí Huì，禪宗僧人）云。世尊輟己從人。外道乃因齋慶贊。　溈山喆（Wéishān Zhé，禪宗僧人）云。外道懷藏寶鏡。世尊親為高提。直得森羅顯煥萬象歷然。又得阿難金鐘再擊。四眾共聞。大似二龍玩珠。長他智者威獰。　云居齊（Yúnjū Qí，禪宗僧人）云。什麼處是外道悟處。眾中道世尊良久時便是舉鞭處。恁么會還得不。　昭覺勤（Zhāojué Qín，禪宗僧人）云。待他問不問有言不問無言。和聲便打。及至阿難問外道有何所證。亦和聲便打。殺人須是

【English Translation】 That one hit. You ask me. The monkey (húsūn) climbs the tree to steal unripe fruit. The taste in its mouth is not sweet, and its eyes and ears are full of fire. Suddenly, it runs into the gardener (kānyuánwēng). There's nowhere to hide. (Sanyi Yu)

The World-Honored One (shìzūn, a respectful title for the Buddha) was questioned by a non-Buddhist (wàidào, religions or philosophies outside of Buddhism). 'I do not ask about existence, nor do I ask about non-existence.' The World-Honored One took his seat. The non-Buddhist praised, 'The World-Honored One is greatly compassionate and merciful, opening my clouds of delusion and allowing me to enter.' He bowed and departed. Ānanda (Ānán, one of the Buddha's ten principal disciples) asked, 'What did the non-Buddhist realize that he spoke of entering?' The World-Honored One said, 'Like a fine horse in the world, it moves at the sight of the whip's shadow.'

Wuzu Jie (Wǔzǔ Jiè, a disciple of the Fifth Patriarch Hongren) said, 'Both the great and small World-Honored Ones were implicated by Ānanda's accusation.' He further stated, 'What did you ask?' Fayan Yi (Fǎyǎn Yì, founder of the Fayan school of Chan Buddhism) was asked for instruction by a monk. Before the monk finished his introduction, Yi said, 'Stop, stop. Are you trying to understand the World-Honored One's long silence?' The monk attained enlightenment from this. Xuedou Xian (Xuědòu Xiǎn, a Chan master) said, 'Not distinguishing between right and wrong is like the whip's shadow.' He also said, 'Once the clouds of delusion are cleared, one will surely see the Buddha. Would you allow him to participate in the same practice?' If they mutually acknowledge this, then all the masters in the world would be companions of non-Buddhists. If each does not confirm the other's realization, then the monks of the Eastern Land are not as good as the non-Buddhists of the Western Heaven.' Cuiyan Zhi (Cuìyán Zhī, a Chan monk) said, 'The World-Honored One was smeared in the face by the non-Buddhist. Although the non-Buddhist said, 'allowing me to enter,' he hasn't even dreamt of it yet. Since he hasn't dreamt of it, why did he become enlightened?' Langya Jue (Lángyá Jué, a Chan monk) said, 'Faintly like a melody just worth listening to, it is then blown by the wind into another tune.' Yangqi Hui (Yángqí Huì, a Chan monk) said, 'The World-Honored One relinquished himself to follow others, and the non-Buddhist then celebrated with a vegetarian feast.' Weishan Zhe (Wéishān Zhé, a Chan monk) said, 'The non-Buddhist held a treasure mirror in his heart, and the World-Honored One personally raised it high, directly revealing the myriad phenomena of the universe clearly. Furthermore, Ānanda struck the golden bell again, and the four assemblies heard it together, much like two dragons playing with a pearl, increasing the ferocity of the wise.' Yunju Qi (Yúnjū Qí, a Chan monk) said, 'Where is the non-Buddhist's point of enlightenment?' The assembly said, 'The World-Honored One's long silence is the moment of raising the whip.' Is it acceptable to understand it this way?' Zhaojue Qin (Zhāojué Qín, a Chan monk) said, 'Waiting for him to ask 'not asking about existence, not asking about non-existence,' strike him immediately. And when Ānanda asks what the non-Buddhist realized, strike him immediately as well. To kill, one must be...

殺人刀。活人須是活人劍。　徑山杲舉雪竇語畢云。邪正兩分正猶鞭影。　磬山修云。二老恰在鞭影里批判。良久云。三十年後此話大行。　南澗問云。瞿曇鈍置太煞。若是山僧。便與和座掀倒。雖然。知我者少笑我者多。　佛日晰云。雪竇妙喜二尊宿。氣吞佛祖名振古今。檢點將來。三十棒一棒也放他不過。何故。不合向鞭影邊妄分邪正。

萬丈寒潭徹底清。錦鱗夜靜向光行。和竿一掣隨鉤上。水面茫茫散月明。(白雲端)

雪覆喬林同一色。清光上下含虛碧。採樵人立渡頭寒。極目寒蟾為誰白。(成枯木)

世尊恰似青銅鏡。掛向虛空秋月凈。表裡無私照膽寒。高低一一皆相映。(佛鑒勤)

露影藏身問世尊。瞿曇一點不加文。迷云舒捲從斯入。十倍精神減八分。(佛燈珣)

迷悟髑髏前。何勞更舉鞭。祇持雞狗戒。不學祖師禪。(鼓山圭)

世尊隻眼通三界。外道雙眸貫五天。華意正秾桃臉笑。春光不在柳梢邊。(雪巢一)

自把㼾磚空里擲。必端自打自家頭。灼然自痛自難說。自著摩挲歸去休。(斷橋倫)

野鳥關關弄語頻。東皇暗轉劫壺春。林花未吐成狼藉。猶有餘香冷醉人。(幻寄庭)

九日柴門鋪綠茵。酒簾高卷菊花春。淵明去後無訊息。空

【現代漢語翻譯】 現代漢語譯本 殺人的刀，救人的必須是救人的劍。徑山杲（Jingshan Gao）引用雪竇（Xuedou）的話說完后說：『邪正兩分，正猶如鞭子的影子。』磬山修（Qingshan Xiu）說：『這兩位老人家恰恰就在鞭影里評判。』停頓良久說：『三十年後這話會大行其道。』南澗（Nanjian）問道：『瞿曇（Qutan，釋迦牟尼佛的稱號）遲鈍得太過分了。如果是我，就和座位一起掀翻。雖然如此，瞭解我的人少，嘲笑我的人多。』佛日晰（Fori Xi）說：『雪竇（Xuedou）、妙喜（Miaoxi）這兩位尊宿，氣吞佛祖，名震古今。仔細檢查起來，三十棒，一棒也不能放過他們。』為什麼呢？『不應該向鞭影邊妄自分辨邪正。』

萬丈寒潭徹底清，錦鱗夜靜向光行。和竿一掣隨鉤上，水面茫茫散月明。(白雲端)

雪覆喬林同一色，清光上下含虛碧。採樵人立渡頭寒，極目寒蟾為誰白。(成枯木)

世尊恰似青銅鏡，掛向虛空秋月凈。表裡無私照膽寒，高低一一皆相映。(佛鑒勤)

露影藏身問世尊，瞿曇（Qutan，釋迦牟尼佛的稱號）一點不加文。迷云舒捲從斯入，十倍精神減八分。(佛燈珣)

迷悟髑髏前，何勞更舉鞭。祇持雞狗戒，不學祖師禪。(鼓山圭)

世尊隻眼通三界，外道雙眸貫五天。華意正秾桃臉笑，春光不在柳梢邊。(雪巢一)

自把㼾磚空里擲，必端自打自家頭。灼然自痛自難說，自著摩挲歸去休。(斷橋倫)

野鳥關關弄語頻，東皇暗轉劫壺春。林花未吐成狼藉，猶有餘香冷醉人。(幻寄庭)

九日柴門鋪綠茵，酒簾高卷菊花春。淵明去後無訊息，空

【English Translation】 English version The killing knife, the saving must be the saving sword. Jingshan Gao, after quoting Xuedou's words, said: 'The division of evil and righteousness, righteousness is like the shadow of a whip.' Qingshan Xiu said: 'These two old men are judging in the shadow of the whip.' After a long pause, he said: 'Thirty years later, this saying will be very popular.' Nanjian asked: 'Qutan (another name for Sakyamuni Buddha) is too dull. If it were me, I would overturn it with the seat. Although, few understand me, many laugh at me.' Fori Xi said: 'Xuedou and Miaoxi, these two venerable ones, swallow the Buddhas and Patriarchs, and their names shake the past and the present. Upon careful inspection, thirty blows, not even one can be spared.' Why? 'One should not arbitrarily distinguish between evil and righteousness by the shadow of the whip.'

A ten-thousand-foot cold pool is thoroughly clear, brocade scales quietly move towards the light at night. With a pole jerked, it follows the hook up, the water surface is vast and the moon is scattered and bright. (Bai Yunduan)

Snow covers the tall forest in the same color, clear light up and down contains empty green. A woodcutter stands cold at the ferry, gazing at the cold moon, for whom is it white? (Cheng Kumu)

The World-Honored One is like a bronze mirror, hanging in the empty autumn moon, pure. Impartial inside and out, it chills the heart, high and low, each reflects the other. (Fojian Qin)

Hiding the body in the shadow of dew, ask the World-Honored One, Qutan (another name for Sakyamuni Buddha) does not add a single word. Confused clouds unfold and roll in from here, ten times the spirit is reduced by eight parts. (Fodeng Xun)

Before the skull of delusion and enlightenment, why bother raising the whip again. Just hold the precepts of chickens and dogs, do not learn the Zen of the Patriarchs. (Gushan Gui)

The World-Honored One's single eye penetrates the three realms, the heretics' double eyes pierce the five heavens. The intention of the flower is rich, the peach face smiles, the spring light is not on the willow tip. (Xuechao Yi)

Throwing a tile into the empty air, it is bound to hit one's own head. Surely it hurts and is difficult to say, rubbing it, go home and rest. (Duanqiao Lun)

Wild birds chirp and chatter frequently, the Eastern Emperor secretly turns the kalpa pot of spring. Forest flowers have not yet bloomed into a mess, yet there is a lingering fragrance that coldly intoxicates people. (Huanji Ting)

On the ninth day, the thatched door is covered with green grass, the wine curtain is raised high, and the chrysanthemum is in spring. After Yuanming left, there is no news, empty

有餘香冷醉人。(法林音)

世尊因外道問昨日說何法。世尊曰說定法。曰今日說何法。世尊曰說不定法。曰因甚昨日定今日不定。世尊曰昨日定今日不定。

五祖戒云。世尊何得將別人物作自己用。　溈山喆云。大小世尊看樓打樓。大溈即不然。待問昨日說定法今日何說不定法。但云非汝境界。　薦福懷云。世尊被外道拶著出自偶然。雖然如此。邪正未分。　龍華宗云。黃面瞿曇隨邪逐惡。外道雖則言中有響。怎奈眼裡無筋。

古鑒從來絕點痕。隨其妍丑目前分。如今鑒破無光影。風輥長江水色渾。(涂毒策)

行盡江南數十程。曉風殘月入華清。朝元閣上西風急。都入長楊作雨聲。(楚石琦)

世尊敕阿難往問調達曰汝在地獄中安否。曰我雖在地獄如三禪天樂。又令阿難問還求出否。曰我待世尊來便出。阿難曰。佛是三界大師。豈有入地獄分。曰。佛既無入地獄分。我豈有出地獄分。

翠巖真云。親言出親口。　徑山杲云。既無出分又無入分。喚什麼作釋迦老子。喚什麼作提婆達多。又喚什麼作地獄。還委悉么。自𢹂瓶去酤村酒。卻著衫來作主人。　天寧琦云。妙喜與么批判。刁刀相似魚魯參差。殊不知釋迦自釋迦。調達自調達。地獄自地獄。料掉沒交涉。一夜落花雨。滿

溪流水香。　伏龍長云。臨危不悚。真大丈夫。　萬峰藏云。既是三界導師。為甚無入地獄分。阿難直受始得。

好笑提婆達多。入捺落十小劫波。雖然得三禪妙樂。吹布毛須還鳥窠。(湛堂準)

萬仞崖頭拌得去。不知何處覓全屍。業風吹起再蘇惺。卻問如今是甚時。(虛堂愚)

水月空花鏡里天。丹成何地不神仙。扁舟一任風吹去。祇在蘆花淺水邊。(抱璞璉)

荒田荒地沒人耕。一耕耕起便死爭。不如盡情回付君。依舊春風長葛藤。(綠雨蕉)

華岳山人愛黑甜。素心豈為利名遷。獨怡夢裡乾坤大。石爛松枯懶記年。(鏡堂清)

世尊因長爪梵志索論義預約曰。我義若墮我自斬首以謝。世尊曰汝義以何為宗。曰我義以一切不受為宗。世尊曰是見受不。志拂袖而去。行至中路有省。謂弟子曰我當回去斬首以謝世尊。弟子曰。人天眾前幸當得勝。何以斬首。志曰。我寧于有智人前斬首。不于無智人前得勝。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘皆不知我義墮處。惟有世尊諸大菩薩知我義墮。回至世尊前曰。我義兩處負墮故當斬首以謝。世尊曰。我法中無如是事。汝當迴心向道。於是同五百弟子一時出家證阿羅漢。

綠雨蕉云

【現代漢語翻譯】 現代漢語譯本： 溪流的水清澈而芬芳。（溪流） 潛藏的龍引起綿長的云。（伏龍長云） 面臨危險而不恐懼，真是大丈夫。（臨危不悚。真大丈夫） 萬座山峰藏於雲中。（萬峰藏云） 既然是三界的導師（三界導師），為什麼沒有墮入地獄的份？阿難（Ananda）必須親自承受才能領悟。（阿難直受始得）

可笑的提婆達多（Devadatta），墮入捺落迦（Naraka，地獄）十個小劫波（kalpa，時劫）。雖然得到三禪（dhyana，禪定）的妙樂，吹動布毛也只能讓它回到鳥巢。（好笑提婆達多。入捺落十小劫波。雖然得三禪妙樂。吹布毛須還鳥窠。(湛堂準)）

縱身跳下萬仞懸崖，也不知道在哪裡尋找完整的屍體。業風吹起，再次甦醒，卻問現在是什麼時候。（萬仞崖頭拌得去。不知何處覓全屍。業風吹起再蘇惺。卻問如今是甚時。(虛堂愚)）

水中的月亮、空中的花朵，鏡子里的天空。煉成丹藥，哪裡不是神仙之地？乘著小船任憑風吹去，只在蘆葦花和淺水邊。（水月空花鏡里天。丹成何地不神仙。扁舟一任風吹去。祇在蘆花淺水邊。(抱璞璉)）

荒蕪的田地沒人耕種，一旦耕種起來就會引起爭鬥。不如全部歸還給你，依舊是春風吹拂，葛藤生長。（荒田荒地沒人耕。一耕耕起便死爭。不如盡情回付君。依舊春風長葛藤。(綠雨蕉)）

華岳山人喜歡睡懶覺，純潔的心志豈會爲了名利而改變？獨自在夢裡怡然自得，覺得天地寬廣，石頭腐爛、松樹枯萎，也懶得記住年份。（華岳山人愛黑甜。素心豈為利名遷。獨怡夢裡乾坤大。石爛松枯懶記年。(鏡堂清)）

世尊（Shakyamuni）因為長爪梵志（Long-nailed Brahmin）要求辯論，事先約定說：『如果我的義理失敗，我自己斬下頭顱謝罪。』世尊問：『你的義理以什麼為宗旨？』答：『我的義理以一切不受為宗旨。』世尊問：『這個見解你接受嗎？』梵志拂袖而去，走到半路有所醒悟，對弟子說：『我應當回去斬首謝罪。』弟子說：『在人天大眾面前，希望能夠得勝，為什麼要斬首呢？』梵志說：『我寧願在有智慧的人面前斬首，也不願在沒有智慧的人面前得勝。』於是嘆息說：『我的義理兩處失敗。接受這個見解，失敗之處粗淺；不接受這個見解，失敗之處細微。一切人天二乘都不知道我的義理失敗之處，只有世尊和諸大菩薩知道我的義理失敗。』回到世尊面前說：『我的義理兩處失敗，所以應當斬首謝罪。』世尊說：『我的法中沒有這樣的事，你應該回心向道。』於是他和五百弟子一時出家，證得阿羅漢（Arhat）。

綠雨蕉說

【English Translation】 English version: The stream's water is clear and fragrant. (Stream) A hidden dragon stirs up long clouds. (Hidden Dragon, Long Clouds) Facing danger without fear, truly a great person. (Facing danger without fear. Truly a great person) Ten thousand peaks are hidden in the clouds. (Ten thousand peaks hidden in clouds) Since he is the guide of the Three Realms (Tri-dhatu, Three Realms), why is there no share for him to enter hell? Ananda (Ananda) must personally endure to understand. (Ananda must directly receive to attain)

Laughable Devadatta (Devadatta), fell into Naraka (Naraka, hell) for ten small kalpas (kalpa, eon). Although he obtained the wonderful bliss of the third dhyana (dhyana, meditation), blowing on cloth fluff only returns it to the bird's nest. (Laughable Devadatta. Entered Naraka for ten small kalpas. Although obtained the wonderful bliss of the third dhyana, blowing on cloth fluff still returns to the bird's nest. (Zhan Tang Zhun))

Throwing oneself off a ten-thousand-foot cliff, one doesn't know where to find a complete corpse. The wind of karma blows, awakening again, only to ask what time it is now. (Throwing oneself off a ten-thousand-foot cliff. One doesn't know where to find a complete corpse. The wind of karma blows, awakening again, only to ask what time it is now. (Xu Tang Yu))

The moon in the water, flowers in the air, the sky in the mirror. Once the elixir is refined, where is not a land of immortals? Drifting in a small boat, letting the wind blow, only by the reeds and shallow water. (The moon in the water, flowers in the air, the sky in the mirror. Once the elixir is refined, where is not a land of immortals? Drifting in a small boat, letting the wind blow, only by the reeds and shallow water. (Bao Pu Lian))

Barren fields and barren land, no one cultivates. Once cultivated, it stirs up strife. Better to return it all to you, still the spring breeze blows, and kudzu vines grow. (Barren fields and barren land, no one cultivates. Once cultivated, it stirs up strife. Better to return it all to you, still the spring breeze blows, and kudzu vines grow. (Lu Yu Jiao))

The man of Mount Hua loves to sleep soundly. A pure heart would not change for fame and fortune. Alone, he is content in his dreams, feeling the universe is vast. Stones rot and pines wither, too lazy to remember the years. (The man of Mount Hua loves to sleep soundly. A pure heart would not change for fame and fortune. Alone, he is content in his dreams, feeling the universe is vast. Stones rot and pines wither, too lazy to remember the years. (Jing Tang Qing))

The World Honored One (Shakyamuni) because the Long-nailed Brahmin (Long-nailed Brahmin) requested a debate, made a prior agreement saying: 'If my doctrine fails, I will cut off my head to apologize.' The World Honored One asked: 'What is the principle of your doctrine?' He replied: 'The principle of my doctrine is to accept nothing.' The World Honored One asked: 'Do you accept this view?' The Brahmin flicked his sleeve and left. On the way, he realized something and said to his disciples: 'I should go back and cut off my head to apologize.' The disciples said: 'In front of the assembly of humans and gods, we hope to win. Why cut off your head?' The Brahmin said: 'I would rather cut off my head in front of wise people than win in front of ignorant people.' Then he sighed and said: 'My doctrine fails in two places. Accepting this view, the failure is coarse; not accepting this view, the failure is subtle. All humans, gods, and the two vehicles do not know where my doctrine fails. Only the World Honored One and the great Bodhisattvas know where my doctrine fails.' He returned to the World Honored One and said: 'My doctrine fails in two places, so I should cut off my head to apologize.' The World Honored One said: 'There is no such thing in my Dharma. You should turn your heart towards the Way.' Thereupon, he and five hundred disciples left home at the same time and attained Arhatship (Arhat).

Lu Yu Jiao said

。懵懵懂懂。挑擔水桶。掉了一隻。不知輕重。驀拈拄杖云。吽吽。　法林音云。且道梵志中路還省也未。若在今日。直須打了趁出。

是見若受破家門。是見不受與誰論。匾擔驀折兩頭脫。一毫頭上現乾坤。(天衣懷)

一切不受逞家風。片言雙破兩頭空。赤幡奪了回光處。始信言前墮己宗。(本覺一)

世尊在忉利天為母說法。優填王思佛。命匠雕栴檀像。及至世尊下來。像亦出迎。

法林音云。大小世尊為魅所著。

紫金光聚照山河。天上人間意氣多。曾敕文殊領徒眾。毗耶城裡問維摩。(虛堂愚)

云在嶺頭閑不徹。水流澗底太忙生。一莖草上全神變。大地無人著眼睛。(牧雲門)

僧繇壁上畫龍形。畫得龍成未得神。破壁驚看無兩樣。飛騰全在點睛人。(庸際化)

栴檀雕就紫金身。特地逢迎意氣新。慚愧瞿曇清白眼。無端又著一沙塵。(靈機觀)

世尊三喚。像亦三應。世尊曰。無為真佛。實在我身。

大溈智云。世尊為誰家分上事。又喝云。汝等切忌認著昭昭靈靈。

真佛無為在我身。三呼三應太惺惺。若人不悟元由者。塵劫茫茫認識神。(大溈智)

世尊因乾達婆王奏樂。山河大地盡作琴聲。迦葉起舞。王問。迦葉豈不

【現代漢語翻譯】 現代漢語譯本： 懵懵懂懂，挑著水桶，掉了一隻，不知輕重。隨即拿起拄杖說：『吽吽』。 法林音禪師說：『且說這位梵志（婆羅門修行者）中途是否醒悟了？如果放在今天，直接打了出去。』 『若是執著于所見，就會破家敗門；若是不執著于所見，又與誰討論呢？扁擔突然折斷，兩頭脫落，一毫毛的頂端顯現整個宇宙。』（天衣懷禪師） 『一切都不接受，展現自家風範；片言隻語，雙重打破，兩頭皆空。奪回赤幡，回到迴光返照之處，才相信在言語之前已經墮入了自己的宗派。』（本覺一禪師） 世尊（釋迦牟尼佛）在忉利天（佛教六慾天之一）為母親說法。優填王（古代印度國王）思念佛陀，命工匠雕刻栴檀（一種香木）佛像。等到世尊下來時，佛像也出來迎接。 法林音禪師說：『偉大的世尊也被迷惑了嗎？』 『紫金色的光芒照耀山河，天上人間意氣風發。曾經命令文殊菩薩帶領徒眾，在毗耶離城（古印度城市）拜訪維摩詰（一位在家菩薩）。』（虛堂愚禪師） 『雲彩在山頂悠閒自在，水流在山澗底下太過忙碌。一根草上展現全部的神奇變化，可惜大地上沒有人用眼睛去看。』（牧雲門禪師） 『張僧繇（南北朝畫家）在墻壁上畫龍，畫出的龍形有了，但沒有得到神韻。打破墻壁，驚奇地發現沒有什麼兩樣，飛騰全在於點睛之人。』（庸際化禪師） 『用栴檀雕刻成紫金色的佛身，特地出來迎接，意氣風發，煥然一新。慚愧瞿曇（釋迦牟尼佛）清凈的眼睛，無端又沾染了一點塵埃。』（靈機觀禪師） 世尊三次呼喚，佛像也三次迴應。世尊說：『無為才是真佛，真佛實在我身。』 大溈智禪師說：『世尊為誰家分上的事？』又喝道：『你們切記不要執著于昭昭靈靈。』 『真佛無為就在我身，三次呼喚三次迴應，多麼清醒啊！如果有人不明白其中的緣由，那麼在漫長的塵劫中，只會茫茫然地認識神識。』（大溈智禪師） 世尊因為乾達婆王（天神）演奏音樂，山河大地都變成琴聲。迦葉（釋迦牟尼佛的弟子）起舞。乾達婆王問道：『迦葉難道不...

【English Translation】 English version: Muddled and ignorant, carrying buckets of water, one fell, unaware of the weight. Then, picking up a staff, he said, 'Hum, Hum.' Chan Master Falin Yin said, 'Let's talk about whether this Brahmin (a Hindu ascetic) realized something midway. If it were today, I would have beaten him out directly.' 'If you cling to what you see, you will ruin your family; if you don't cling to what you see, who will you discuss it with? The carrying pole suddenly breaks, both ends fall off, and the entire universe appears on the tip of a single hair.' (Chan Master Tianyi Huai) 'Accepting nothing, displaying the family style; a few words, doubly breaking, both ends are empty. Seizing the red banner, returning to the place of introspection, only then believing that before words, one has already fallen into one's own sect.' (Chan Master Benjue Yi) The World-Honored One (Sakyamuni Buddha) was in Trayastrimsa Heaven (one of the six desire realms in Buddhism) preaching the Dharma for his mother. King Udayana (an ancient Indian king) missed the Buddha and ordered craftsmen to carve a sandalwood (a type of fragrant wood) statue of the Buddha. When the World-Honored One came down, the statue also came out to greet him. Chan Master Falin Yin said, 'Is the great World-Honored One also possessed by a demon?' 'The purple-gold light shines on mountains and rivers, the spirit is high in heaven and earth. He once ordered Manjusri Bodhisattva to lead his disciples to visit Vimalakirti (a lay Bodhisattva) in the city of Vaisali (an ancient Indian city).' (Chan Master Xutang Yu) 'Clouds are leisurely on the mountain top, never idle; water flows too busily at the bottom of the stream. The entire miraculous transformation is displayed on a single blade of grass, but unfortunately, no one on earth uses their eyes to see.' (Chan Master Muyun Men) 'Zhang Sengyao (a painter of the Southern and Northern Dynasties) painted a dragon on the wall, the shape of the dragon was there, but not the spirit. Breaking the wall, surprisingly finding nothing different, the flight is entirely in the person who dots the eyes.' (Chan Master Yongji Hua) 'Carving a purple-gold body out of sandalwood, especially coming out to greet, the spirit is fresh and new. Ashamed of Gotama's (Sakyamuni Buddha's) pure eyes, pointlessly stained with a bit of dust again.' (Chan Master Lingji Guan) The World-Honored One called out three times, and the statue responded three times. The World-Honored One said, 'Non-action is the true Buddha, the true Buddha is truly in my body.' Chan Master Dawei Zhi said, 'For whose sake is the World-Honored One doing this?' Then he shouted, 'You must not cling to the clear and bright spirit.' 'The true Buddha is non-action and is in my body, calling out three times and responding three times, how awake! If someone does not understand the reason for this, then in the long kalpas of dust, they will only vaguely recognize consciousness.' (Chan Master Dawei Zhi) Because the Gandharva King (a celestial being) played music, the mountains and rivers all became the sound of a zither. Kasyapa (a disciple of Sakyamuni Buddha) danced. The Gandharva King asked, 'Doesn't Kasyapa...

是阿羅漢。諸漏已盡。何更有餘習。世尊曰。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰迦葉作舞豈不是。世尊曰實不曾作舞。王曰世尊何得妄語。世尊曰。不妄語。汝撫琴。山河大地草木盡作琴聲豈不是。王曰是。世尊曰。迦葉亦復如是。實不曾作舞。王乃信受。

修山主問澄源。乾達婆王奏樂。直得須彌岌峇海水騰波。迦葉作舞作么生會。源云。迦葉過去世曾作樂人來。習氣未除。修雲鬚彌岌峇海水騰波又作么生。源休去。法眼益代云。正是習氣。　幻寄稷云。有底道世尊以藥去病。澄源以病去藥。夢也未夢見乾達婆王在。　黃檗琦云。若是山僧。待問迦葉是阿羅漢諸漏已盡何更有餘習亦乃起舞不。惟以楔出楔。抑令乾達婆王展轉疑殺。

輕輕撥轉一條弦。聲振三千與大千。賴得飲光知密意。肯將羅袖惹春煙。(涂毒策)

有三尺劍可以謁趙國。無千里眼難以見懸絲。巍巍堂堂。三界大師。(虛堂愚)

月映梅花白。風飄柳絮狂。人情若馬頰。客路似羊腸。(玉笈干)

世尊因靈山會上有五百比丘得四禪定具五神通未得法忍。以宿命智通各各自見過去弒父害母及諸眾罪。心內懷疑。于甚深法不能證入。於是文殊承佛神力。手握利劍持逼世尊。世尊曰。住住。不用

【現代漢語翻譯】 現代漢語譯本： 是阿羅漢（Arhat，已證得解脫的聖者）。諸漏已盡（已經斷絕了一切煩惱）。為什麼還會有殘餘的習氣呢？世尊說：『實際上沒有殘餘的習氣。不要誹謗佛法啊。』國王又彈琴三遍，摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）也三次跳舞。國王說：『迦葉跳舞，這難道不是習氣嗎？』世尊說：『實際上他不曾跳舞。』國王說：『世尊為什麼說妄語？』世尊說：『我沒有說妄語。你彈琴，山河大地草木都發出琴聲，難道不是這樣嗎？』國王說：『是這樣。』世尊說：『迦葉也是這樣。實際上他不曾跳舞。』國王這才信服接受。

修山主問澄源：『乾達婆王（Gandharva，天神的一種，以音樂為食）奏樂，使得須彌山（Sumeru，佛教宇宙觀中的聖山）搖動，海水騰涌，迦葉作舞，你如何理解？』澄源回答說：『迦葉過去世曾經是樂人，所以有殘餘的習氣未除。』修山主問：『須彌山搖動，海水騰涌，又該如何理解？』澄源無言以對。法眼禪師代替澄源回答說：『這正是習氣。』幻寄稷說：『有人說世尊用藥物去除疾病，澄源用疾病去除藥物，他們連乾達婆王在夢中都沒有夢見過。』黃檗琦說：『如果是老衲我，我會問迦葉：你已經是阿羅漢，諸漏已盡，為什麼還會有殘餘的習氣，甚至跳起舞來？』這樣才能以楔子拔出楔子，讓乾達婆王輾轉疑惑而死。

輕輕撥動琴絃，聲音震動三千大千世界。幸虧飲光（迦葉的別名）知道其中的密意，不肯用衣袖沾染春天的煙塵。（涂毒策）

有三尺長的劍可以拜見趙王，沒有千里眼難以看見懸掛的絲線。多麼高大莊嚴啊，三界的大導師！（虛堂愚）

月光映照梅花，一片潔白。風吹動柳絮，漫天飛舞。人情像馬頰河一樣難以預測，客路像羊腸小道一樣曲折。（玉笈干）

世尊在靈山法會上，有五百比丘（bhikkhu，佛教出家男眾）得到四禪定（four stages of dhyāna，四種禪定境界），具備五神通（five supernormal powers，五種神通能力），但沒有得到法忍（acceptance of the truth，對佛法的證悟和接受）。他們用宿命智通（knowledge of past lives，知曉過去世的神通）各自看到過去殺父害母以及各種罪行，內心懷疑，對於甚深佛法不能證入。於是文殊菩薩（Mañjuśrī，智慧的象徵）承佛的神力，手握利劍逼迫世尊。世尊說：『住手！住手！不用這樣。』

【English Translation】 English version: He is an Arhat (a perfected being who has attained liberation). All outflows (of defilements) are exhausted. Why would there be any remaining habits? The World-Honored One (世尊, Śākyamuni Buddha) said, 'In reality, there are no remaining habits. Do not slander the Dharma (佛法, Buddhist teachings).' The king then played the lute three times, and Mahākāśyapa (迦葉, one of the Buddha's ten principal disciples) also danced three times. The king said, 'Kāśyapa dancing, isn't that a remaining habit?' The World-Honored One said, 'In reality, he did not dance.' The king said, 'Why does the World-Honored One speak falsely?' The World-Honored One said, 'I do not speak falsely. When you play the lute, the mountains, rivers, earth, and plants all produce the sound of the lute, isn't that so?' The king said, 'It is so.' The World-Honored One said, 'Kāśyapa is also like that. In reality, he did not dance.' Only then did the king believe and accept it.

Mountain Master Xiu asked Chengyuan, 'When the Gandharva King (乾達婆王, a celestial musician) plays music, causing Mount Sumeru (須彌山, the central mountain in Buddhist cosmology) to shake and the ocean to surge, how do you understand Kāśyapa's dancing?' Chengyuan replied, 'Kāśyapa was a musician in a past life, so the remaining habits have not been eliminated.' Mountain Master Xiu asked, 'How should we understand Mount Sumeru shaking and the ocean surging?' Chengyuan was speechless. Dharma Eye (法眼, a Chan master) substituted, saying, 'This is precisely the remaining habit.' Huanji Ji said, 'Some say the World-Honored One uses medicine to cure illness, and Chengyuan uses illness to cure medicine. They haven't even dreamed of the Gandharva King.' Huangbo Qi said, 'If it were this old monk, I would ask Kāśyapa: You are already an Arhat, all outflows are exhausted, why would there be any remaining habits, even to the point of dancing?' Only by using a wedge to remove a wedge can the Gandharva King be made to doubt and die.

Gently pluck a string, and the sound vibrates through three thousand great thousand worlds. Fortunately, Drinking Light (飲光, Kāśyapa's epithet) knows the secret meaning, and is unwilling to let his sleeves be stained by the spring mist. (Poisoned Arrow Strategy)

With a three-foot sword, one can visit the King of Zhao; without a thousand-mile eye, it is difficult to see the hanging thread. How majestic and dignified, the great teacher of the three realms! (Xutang Yu)

The moonlight reflects the plum blossoms, pure white. The wind blows the willow catkins, flying wildly. Human feelings are like the unpredictable Ma Jia River, and the traveler's path is like the winding sheep's intestines. (Yuji Gan)

The World-Honored One, at the assembly on Vulture Peak, had five hundred bhikkhus (比丘, Buddhist monks) who had attained the four dhyānas (四禪定, four stages of meditative absorption) and possessed the five supernormal powers (五神通, five kinds of supernatural abilities), but had not attained the acceptance of the truth (法忍, acceptance of the Dharma). Using their knowledge of past lives (宿命智通, knowledge of past lives), they each saw their past lives of killing their fathers and mothers and various sins. They had doubts in their hearts and could not enter into the profound Dharma. Thereupon, Mañjuśrī (文殊菩薩, the bodhisattva of wisdom), relying on the Buddha's power, held a sharp sword and forced the World-Honored One. The World-Honored One said, 'Stop! Stop! There is no need.'

作逆。勿得害我。我必被害。為善被害。文殊從本以來無有我人。但以內心見有我人。內心起時我必被害。即名為害。於是五百比丘悟自本心如夢如幻。于夢幻中無有我人乃至能生所生父母。於是五百比丘同聲讚歎。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺。

天童杰云。為人須為徹。殺人須見血。文殊費盡腕頭氣力。要且不知此劍來處。帶累釋迦老子通身是口分疏不下。五百比丘恁么悟去。入地獄如箭射。忽若蹋翻大海趯倒須彌。雲門扇子𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。又作么生。良久云。自從舞得三臺后。拍拍元來總是歌。　萬峰藏云。我若作世尊。待文殊來便一棒打殺。免得比丘于無相無生處打之繞。　南山寶云。世尊被文殊一拶。直得將從前所有滯貨盡情拋出。若不得五百比丘善能解腕。縱文殊通身是手也收拾不及。雖然。在瞿曇門下則得。衲僧門下一點也用不著。

佛祖由來總是冤。電機旋處直如弦。金毛若解和聲拶。月里麒麟笑揭天。(瞎堂遠)

文殊當日逼如來。五百聲聞眼豁開。欲會如來佛亦爾。青蛇匣里吼風雷。(本覺一)

出匣青蛇氣吐虹。平移海岳萬千重。當時不有沉冤客。

何事當陽訴異同。(綠雨蕉)

世尊因波斯匿王問。聖義諦中有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義其義云何。世尊曰。大王。汝於過去龍光佛時曾問此義。我今無說。汝今無聞。無說無聞是名一義二義。

翠巖真云。波斯匿王善問不善答。世尊善答不善問。一人理上偏枯。一人事上偏枯。翠巖當時若見。點一把火照看者黃面老子面皮厚多少。　薦福懷云。大王分明問。世尊分明答。賓主歷然。作么生說個無說無聞底道理。　靈巖儲云。佛佛授手祖祖相傳。如印印水似空合空。雖則文彩全彰。要且不存朕跡。茍非具超方眼者。未免坐在無說無聞處。山僧若見恁么問。但道四海浪平龍臥穩。九天云凈鶴飛高。

問處奇特。答處殊絕。一二義諦。驪龍角折。(真如喆)

無聞無說意無窮。鐵壁銀山一線通。何處是渠真聖諦。秋風昨夜到梧桐。(東谷光)

快性經紀。靈利客人。相逢一飲。滿面陽春。(通然達)

世尊因耆婆善別音響。乃敲一髑髏問生何道。曰生人道。又敲一曰生何道。曰生天道。又敲一曰生何道。耆婆罔措。

天童悟云。世尊大似有先鋒無殿後。耆婆罔知也好與一敲。不見道先以定動后以智㧞。　龍華宗云。世尊敲磕分明。怎奈傷鋒

犯手。耆婆善別音響。也是認影迷頭。且道第三度敲底畢竟生甚麼處。良久云。泥牛入海無消耗。掛角𦏰羊不見蹤。

如來一擊少人知。直下分明更是誰。無限月光隨水去。片云偏向故山歸。(涂毒策)

老胡一擊許誰知。大冶紅爐片雪飛。青草冢間留不住。白雲還望故山歸。(瞎堂遠)

世尊因黑齒梵志運神力以左右手擎合歡梧桐花兩株獻佛。世尊曰梵志。志應諾。世尊曰放下著。志放下左手一株。世尊又曰放下著。志放下右手一株。世尊又曰放下著。志曰我兩手皆空更放下個甚麼。世尊曰吾非教汝放舍其花。汝當放下。內六根。外六塵。中六識。無一可舍。是汝免生死處。志大悟。

徑山琇云。大小世尊尚墮在識情數量。合吃二十棒。梵志雖然悟去。亦未出得情識數量。合吃二十棒。徑山恁么批判。蕭何制律。　棲霞成云。三界大師不合將閨閣中物般出。翻被梵志勘破。

兩手擎來教放下。空身立地更疑猜。根塵識界無尋處。多謝春風爛熳開。(心聞賁)

截斷千崖路。風前活計新。誰如席帽下。元是昔愁人。(無際派)

世尊因地布發掩泥獻花于然燈佛。燈見布發處遂約退眾。乃指地曰。此一方地宜建一梵剎。時賢于長者持標于指處插曰建梵剎已竟。諸天因散花贊

【現代漢語翻譯】 現代漢語譯本：

'犯手。耆婆（Jivaka，名醫）善於辨別音響。這也是認影迷頭。且說第三次敲擊到底會產生什麼？'良久，答道：'泥牛入海，無聲無息。掛角的羝羊，不見蹤影。'

'如來一擊，少有人知。直接明白，更是誰人？無限月光隨水流逝，一片雲彩偏向故鄉山巒歸去。'(涂毒策)

'老胡一擊，允許誰人知曉？大冶紅爐，一片雪花飛舞。青草墳冢間留不住，白雲依舊望向故鄉山巒歸去。'(瞎堂遠)

世尊因為黑齒梵志（梵志，Brahmin ascetic）運用神力，以左右手擎著合歡梧桐花兩株獻給佛。世尊說：'梵志。'梵志應諾。世尊說：'放下著。'梵志放下左手一株。世尊又說：'放下著。'梵志放下右手一株。世尊又說：'放下著。'梵志說：'我兩手皆空，更放下個什麼？'世尊說：'我非教你放舍其花。你當放下內六根（眼、耳、鼻、舌、身、意），外六塵（色、聲、香、味、觸、法），中六識（眼識、耳識、鼻識、舌識、身識、意識）。無一可舍，是汝免生死處。'梵志大悟。

徑山琇云（徑山琇云，禪師）說：'大小世尊尚且墮落在識情數量之中，合該吃二十棒。梵志雖然悟去，也未出得了情識數量，合該吃二十棒。'徑山如此批判，如同蕭何制律。

棲霞成云（棲霞成云，禪師）說：'三界大師不該將閨閣中的事物搬出來，反而被梵志勘破。'

'兩手擎來教放下，空身立地更疑猜。根塵識界無尋處，多謝春風爛漫開。'(心聞賁)

'截斷千崖路，風前活計新。誰如席帽下，元是昔愁人。'(無際派)

世尊因為在地鋪發，掩蓋泥土，獻花于然燈佛（Dipamkara Buddha）。然燈佛見到鋪發處，於是示意眾人退避，乃是指著地面說：'此一方地宜建一梵剎（brahmavihara，寺廟）。'當時賢于長者（賢于長者，wise elder）手持標幟，在所指之處插下，說：'建梵剎已竟。'諸天因此散花讚歎。 English version:

'Striking hand. Jivaka (Jivaka, a famous doctor) is good at distinguishing sounds. This is also recognizing shadows and being misled. Tell me, what exactly will the third strike produce?' After a long silence, he replied: 'A clay ox enters the sea without a trace. A ram with horns caught, disappears without a trace.'

'Few know the Tathagata's strike. Who is it that is directly and clearly aware? Limitless moonlight follows the water, a piece of cloud leans towards its old mountain home.' (Tu Du Ce)

'Who is allowed to know the old Hu's strike? A snowflake flies in the red furnace of Daye. It cannot be kept in the green grass tomb, and the white clouds still look towards their old mountain home.' (Xia Tang Yuan)

The World-Honored One, because the Black-toothed Brahmin (Brahmin ascetic) used his divine power to hold up two stalks of Albizia julibrissin flowers in his left and right hands to offer to the Buddha. The World-Honored One said, 'Brahmin.' The Brahmin acknowledged. The World-Honored One said, 'Put it down.' The Brahmin put down one stalk in his left hand. The World-Honored One said again, 'Put it down.' The Brahmin put down one stalk in his right hand. The World-Honored One said again, 'Put it down.' The Brahmin said, 'My two hands are empty, what more can I put down?' The World-Honored One said, 'I am not teaching you to put down the flowers. You should put down the inner six senses (eye, ear, nose, tongue, body, mind), the outer six dusts (form, sound, smell, taste, touch, dharma), and the middle six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). There is nothing that can be abandoned, and this is where you can escape birth and death.' The Brahmin had a great awakening.

Jingshan Xiuyun (Jingshan Xiuyun, a Chan master) said, 'Both the great and small World-Honored Ones are still trapped in the quantity of consciousness and emotion, and deserve twenty blows. Although the Brahmin awakened, he still could not escape the quantity of emotion and consciousness, and deserves twenty blows.' Jingshan criticized in this way, like Xiao He making laws.

Xixia Chengyun (Xixia Chengyun, a Chan master) said, 'The master of the three realms should not have brought out things from the boudoir, but was instead seen through by the Brahmin.'

'Holding them up with both hands and teaching to put them down, standing empty-bodied on the ground, even more doubts arise. The roots, dusts, and realms of consciousness cannot be found anywhere, many thanks to the spring breeze for blooming so beautifully.' (Xin Wen Ben)

'Cutting off the road of a thousand cliffs, a new livelihood before the wind. Who is like the one under the straw hat, originally a person of past sorrows.' (Wu Ji Pai)

The World-Honored One, because he spread his hair on the ground, covering the mud, and offered flowers to Dipamkara Buddha (Dipamkara Buddha). Dipamkara Buddha saw the place where the hair was spread, so he signaled the crowd to retreat, and then pointed to the ground and said, 'This place is suitable for building a brahmavihara (brahmavihara, monastery).' At that time, the wise elder (wise elder) held a sign and inserted it at the pointed place, saying, 'The construction of the brahmavihara is complete.' The devas therefore scattered flowers in praise.

【English Translation】 English version:

'Striking hand. Jivaka (Jivaka, a famous doctor) is good at distinguishing sounds. This is also recognizing shadows and being misled. Tell me, what exactly will the third strike produce?' After a long silence, he replied: 'A clay ox enters the sea without a trace. A ram with horns caught, disappears without a trace.' 'Few know the Tathagata's strike. Who is it that is directly and clearly aware? Limitless moonlight follows the water, a piece of cloud leans towards its old mountain home.' (Tu Du Ce) 'Who is allowed to know the old Hu's strike? A snowflake flies in the red furnace of Daye. It cannot be kept in the green grass tomb, and the white clouds still look towards their old mountain home.' (Xia Tang Yuan) The World-Honored One, because the Black-toothed Brahmin (Brahmin ascetic) used his divine power to hold up two stalks of Albizia julibrissin flowers in his left and right hands to offer to the Buddha. The World-Honored One said, 'Brahmin.' The Brahmin acknowledged. The World-Honored One said, 'Put it down.' The Brahmin put down one stalk in his left hand. The World-Honored One said again, 'Put it down.' The Brahmin put down one stalk in his right hand. The World-Honored One said again, 'Put it down.' The Brahmin said, 'My two hands are empty, what more can I put down?' The World-Honored One said, 'I am not teaching you to put down the flowers. You should put down the inner six senses (eye, ear, nose, tongue, body, mind), the outer six dusts (form, sound, smell, taste, touch, dharma), and the middle six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). There is nothing that can be abandoned, and this is where you can escape birth and death.' The Brahmin had a great awakening. Jingshan Xiuyun (Jingshan Xiuyun, a Chan master) said, 'Both the great and small World-Honored Ones are still trapped in the quantity of consciousness and emotion, and deserve twenty blows. Although the Brahmin awakened, he still could not escape the quantity of emotion and consciousness, and deserves twenty blows.' Jingshan criticized in this way, like Xiao He making laws. Xixia Chengyun (Xixia Chengyun, a Chan master) said, 'The master of the three realms should not have brought out things from the boudoir, but was instead seen through by the Brahmin.' 'Holding them up with both hands and teaching to put them down, standing empty-bodied on the ground, even more doubts arise. The roots, dusts, and realms of consciousness cannot be found anywhere, many thanks to the spring breeze for blooming so beautifully.' (Xin Wen Ben) 'Cutting off the road of a thousand cliffs, a new livelihood before the wind. Who is like the one under the straw hat, originally a person of past sorrows.' (Wu Ji Pai) The World-Honored One, because he spread his hair on the ground, covering the mud, and offered flowers to Dipamkara Buddha (Dipamkara Buddha). Dipamkara Buddha saw the place where the hair was spread, so he signaled the crowd to retreat, and then pointed to the ground and said, 'This place is suitable for building a brahmavihara (brahmavihara, monastery).' At that time, the wise elder (wise elder) held a sign and inserted it at the pointed place, saying, 'The construction of the brahmavihara is complete.' The devas therefore scattered flowers in praise.

曰庶子有大智矣。

博山來云。插草建精藍。長者全身領荷。鍼芥相投。唧𠺕固然唧𠺕。要且旁觀者哂。　寶壽方云。諸天散花讚歎。有利害無利害。　具足皓召眾云。然燈指處玉轉珠回。賢于插草虎步龍驤。於斯見得。古釋迦不先。今彌勒不后。其或未然。驀卓拄杖喝一喝。

一莖草上建精藍。風捲蟭螟入海南。惡水潑來成第二。鈍根錯過問前三。(張無盡)

梵剎分明在地頭。插標重建換人眸。雁飛不在秋江上。珍重時人莫浪求。(石奇云)

世尊從忉利天下時。四眾八部俱往空界迎。有蓮花色比丘尼作唸曰。我是尼身必居大僧后。於是用神力變作轉輪聖王千子圍繞。最初見佛。佛才見乃訶曰。蓮花色尼。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提巖中晏坐。卻見吾法身。

薦福懷云。蓮花色尼被熱瞞則且置。還知瞿曇老漢性命在別人手裡么。　位中符云。世尊二見不除。好與蓮花色尼一狀領過。法林音云。白巖是作家。

未動葭灰三尺雪。乾坤何處不陽春。千山鳥絕江深凍。不見尋花問柳人。(三峰藏)

世尊一日說大集經。敕一切獰惡鬼神悉皆集會。有不赴者四天王飛熱鐵輪追之。無有不順佛敕者。惟一魔王謂世尊曰。瞿曇。我待一切眾產生佛。

【現代漢語翻譯】 現代漢語譯本： 說：『這位年輕人很有智慧啊。』

博山（地名）來云禪師說：『在草上插標，建立精藍（寺廟）。長者（指有德行的人）全身心地承擔。針和芥子互相投合，唧唧𠺕𠺕（形容細小的聲音）固然是唧唧𠺕𠺕，但旁觀者會嘲笑。』寶壽（人名）方云禪師說：『諸天散花讚歎，有利害，無利害。』具足皓（人名）召集大眾說：『然燈（指燃燈佛）指引的地方，玉轉珠回。比插草建精藍賢明，虎步龍驤（形容氣勢雄壯）。由此可見，古釋迦（指釋迦牟尼佛）不先，今彌勒（指彌勒佛）不后。如果不是這樣，就用拄杖猛擊地面，喝一聲。』

在一莖草上建立精藍，風把小蟲捲入海南。惡水潑來變成第二，遲鈍的人錯過詢問前三。（張無盡）

梵剎（寺廟）分明就在腳下，插標重建，換了人的眼光。大雁飛翔不在秋江上，希望世人珍惜，不要隨便追求。（石奇云）

世尊（指釋迦牟尼佛）從忉利天（佛教中的一個天界）下凡時，四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）都到空中迎接。有一位名叫蓮花色（比丘尼的名字）的比丘尼心想：『我是女身，一定排在大僧（指男僧）後面。』於是用神力變成轉輪聖王（擁有統治世界的輪寶的國王），有千個兒子圍繞。最先見到佛。佛才見到她就呵斥說：『蓮花色尼，你為什麼能越過大僧來見我？你雖然見到我的色身（指肉身），卻沒見到我的法身（指佛法的化身）。須菩提（佛陀的弟子）在巖洞中安靜地坐著，卻見到了我的法身。』

薦福懷（人名）云禪師說：『蓮花色尼被熱惱迷惑暫且不說，可知道瞿曇（指釋迦牟尼佛）老漢的性命掌握在別人手裡嗎？』位中符（人名）云禪師說：『世尊的二見（指對立的兩種觀點）沒有消除，不如和蓮花色尼一起領受懲罰。』法林音（人名）云禪師說：『白巖（地名）是行家。』

葭灰（古代用來測節氣的灰）還沒動，三尺厚的雪，乾坤（天地）哪裡不是陽春？千山鳥絕，江水深凍，不見尋找花柳的人。（三峰藏）

世尊（指釋迦牟尼佛）有一天說《大集經》，命令一切獰惡鬼神全部前來。有不來的，四天王（佛教中的護法神）就用飛轉的熱鐵輪追趕他們，沒有不順從佛的命令的。只有一位魔王對世尊說：『瞿曇（指釋迦牟尼佛），我等待一切眾產生佛。』

【English Translation】 English version: Said: 'This young man has great wisdom.'

Baoshan Laiyun said: 'Planting grass to build a Jinglan (temple). The elder (referring to a person of virtue) takes on the responsibility wholeheartedly. Needles and mustard seeds match each other, jiji𠺕𠺕 (describing tiny sounds) is indeed jiji𠺕𠺕, but onlookers will sneer.' Baoshou Fangyun said: 'The heavens scatter flowers in praise, with benefit and without benefit.' Juzu Hao summoned the crowd and said: 'Where the lamp (referring to Dipamkara Buddha) points, jade turns and pearls return. It is wiser than planting grass to build a Jinglan, with tiger steps and dragon strides (describing a majestic aura). From this, it can be seen that the ancient Shakyamuni (referring to Shakyamuni Buddha) is not first, and the present Maitreya (referring to Maitreya Buddha) is not last. If it is not so, then strike the ground fiercely with a staff and shout.'

Building a Jinglan on a single blade of grass, the wind rolls gnats into Hainan. Evil water splashed becomes the second, dull roots miss asking about the first three. (Zhang Wujin)

The Brahma temple (temple) is clearly at your feet, planting a sign to rebuild, changing people's eyes. Geese fly not on the autumn river, cherish it, people of the time, do not seek it recklessly. (Shi Qiyun)

When the World Honored One (referring to Shakyamuni Buddha) descended from Trayastrimsa Heaven (a heaven in Buddhism), the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and eight divisions (Devas, Nagas, etc.) all went to the sky to greet him. There was a bhikshuni named Lotus Color (the name of a bhikshuni) who thought: 'I am a woman, I must be behind the great monks (referring to male monks).' So she used her divine power to transform into a Chakravartin King (a king who possesses the wheel treasure to rule the world), surrounded by a thousand sons. She was the first to see the Buddha. As soon as the Buddha saw her, he scolded: 'Lotus Color Bhikshuni, why can you see me before the great monks? Although you see my rupa-kaya (physical body), you do not see my dharma-kaya (the embodiment of the Dharma). Subhuti (Buddha's disciple) sits quietly in the cave, but sees my dharma-kaya.'

Jianfu Huai said: 'Let's put aside the fact that Lotus Color Bhikshuni was deceived by heat, do you know that the old man Gautama's (referring to Shakyamuni Buddha) life is in the hands of others?' Weizhong Fu said: 'The World Honored One's two views (referring to two opposing viewpoints) have not been eliminated, it is better to receive punishment together with Lotus Color Bhikshuni.' Falin Yin said: 'Baiyan (place name) is an expert.'

Before the reed ashes (ancient ash used to measure solar terms) move, three feet of snow, where in the universe (heaven and earth) is not spring? Thousands of mountains with no birds, the river is deep and frozen, no one is seen seeking flowers and willows. (Sanfeng Zang)

One day, the World Honored One (referring to Shakyamuni Buddha) spoke the Mahasamghata Sutra, ordering all fierce and evil ghosts and spirits to come. Those who did not come, the Four Heavenly Kings (guardian deities in Buddhism) chased them with flying hot iron wheels, and none disobeyed the Buddha's command. Only one Mara King said to the World Honored One: 'Gautama (referring to Shakyamuni Buddha), I am waiting for all beings to become Buddhas.'

盡眾生界空。無有眾生名字。我乃發菩提心。

天衣懷云。臨危不變真大丈夫。作么生著得一轉語與黃面老子出氣。盡大地人無不愛佛。到者里何者是佛。何者是魔。良久云。欲識魔么開眼見明。欲識佛么閤眼見暗。魔之與佛。以拄杖卓一下云。一時穿卻鼻孔。　南堂靜云。我若作世尊。即向他道。汝已發心竟。應當如是住。不然道汝喚什麼作眾生。擬開口與一熱鐵輪。　徑山杲云。天衣老漢恁么批判。怎奈話作兩橛。若向何者是佛何者是魔處休去。不妨使人疑著。卻云開眼見明閤眼見暗。郎當不少。又云。佛之與魔拄杖子一時穿卻鼻孔。雪上加霜。妙喜卻為黃面老子代一轉語。待魔王道無有眾生名字我乃發菩提心。祇向他道幾乎錯喚你作魔王。此語有兩負門。檢點得出。許你具衲僧眼。　東禪觀云。怪哉。淺草撥著一個大蟲。上門上戶咬人火急。可惜當時放過。待他恁么道。祇消道個擔板漢。非惟塞斷咽㗋。亦乃教伊轉動不得。雖然。相識滿天下。知心能幾人。　龍池傳云。魔王是歸依語不是歸依語。　雲門信云。魔王言中有響。護法已竟。　崇先奇云。我若見他恁么道。但云我不如汝。管取低首歸降。何故。重賞之下必有勇夫。　補陀沃云。者魔王具什麼眼。敢恁么道。　萬壽朗云。當時魔王恁么道。便與

【現代漢語翻譯】 現代漢語譯本： 當衆生界完全空寂，沒有眾生的名字時，我才發菩提心（bodhicitta，覺悟之心）。

天衣懷云禪師說，面臨危難而不改變本色，才是真正的大丈夫。如何用一句轉語來為黃面老子（指佛）出氣呢？整個大地的人沒有不愛佛的，但到了這裡，哪個是佛？哪個是魔？良久，他說：『想要認識魔嗎？睜開眼睛就能見到光明。想要認識佛嗎？閉上眼睛就能見到黑暗。』魔與佛，用拄杖敲一下說：『一時穿透鼻孔。』

南堂靜禪師說，如果我作為世尊（lokanatha，對佛的尊稱），就對他說：『你已經發心完畢，應當這樣安住。』不然就說：『你把什麼叫做眾生？』準備開口就給他一個熱鐵輪。

徑山杲禪師說，天衣老漢這樣評判，怎奈把話說成兩截。如果向『哪個是佛哪個是魔』處停歇，不妨使人疑惑。卻說『睜開眼睛見到光明，閉上眼睛見到黑暗』，太不謹慎。又說，『佛與魔，用拄杖一時穿透鼻孔』，真是雪上加霜。妙喜卻為黃面老子代一句轉語，等待魔王說『沒有眾生的名字我才發菩提心』，只對他說『幾乎錯把你叫做魔王』。這句話有兩個負面意義，如果能檢查出來，就允許你具有衲僧的眼力。

東禪觀禪師說，奇怪啊！在淺草中撥動，卻撥出一個大蟲，上門上戶咬人，非常緊急。可惜當時放過了他。等待他這樣說，只消說一句『擔板漢』，非但塞斷他的咽喉，也讓他轉動不得。雖然如此，相識滿天下，知心能有幾人？

龍池傳禪師說，魔王說的是歸依語還是不是歸依語？

雲門信禪師說，魔王的話中有迴響，護法已經完成。

崇先奇禪師說，我如果見到他這樣說，只說『我不如你』，保證他低頭歸降。為什麼？重賞之下必有勇夫。

補陀沃禪師說，這個魔王具有什麼樣的眼力，敢這樣說？

萬壽朗禪師說，當時魔王這樣說，就與他...

【English Translation】 English version: When the realm of sentient beings is completely empty, and there are no names of sentient beings, then I generate the Bodhicitta (bodhicitta, the mind of enlightenment).

Tianyi Huaiyun said, 'Facing danger without changing one's true nature is a true great man. How can one use a turning phrase to vent the Yellow-Faced Old Man's (referring to the Buddha) anger? Everyone in the entire land loves the Buddha, but here, which is the Buddha? Which is the demon?' After a long pause, he said, 'Do you want to recognize the demon? Open your eyes and see the light. Do you want to recognize the Buddha? Close your eyes and see the darkness.' Demon and Buddha, striking with a staff, he said, 'Piercing through the nostrils at once.'

Nantang Jing said, 'If I were the Lokanatha (lokanatha, a respectful title for the Buddha), I would say to him, 'You have already generated the mind, you should abide thus.' Otherwise, I would say, 'What do you call sentient beings?' Preparing to open his mouth, I would give him a hot iron wheel.'

Jingshan Gao said, 'Old Man Tianyi judges like this, but he cuts the words into two pieces. If one stops at 'Which is the Buddha, which is the demon?', it may cause people to doubt. But he says, 'Open your eyes and see the light, close your eyes and see the darkness,' which is not cautious enough. And he says, 'Buddha and demon, piercing through the nostrils at once with a staff,' which is adding frost to snow. Miaoxi, however, would say a turning phrase on behalf of the Yellow-Faced Old Man, waiting for the demon king to say, 'When there are no names of sentient beings, then I generate the Bodhicitta,' and would only say to him, 'Almost mistakenly calling you the demon king.' This phrase has two negative meanings; if you can examine them, you will be allowed to have the eyes of a monastic.'

Dongchan Guan said, 'Strange! Stirring in the shallow grass, one stirs up a large insect, biting people at the door and in the house, very urgently. It's a pity he was let go at that time. Waiting for him to say this, one only needs to say 'Danban Han (a stubborn person)', not only blocking his throat but also preventing him from turning. Although it is so, acquaintances fill the world, but how many are intimate?'

Longchi Chuan said, 'Is what the demon king said a refuge phrase or not a refuge phrase?'

Yunmen Xin said, 'There is an echo in the demon king's words; the Dharma protection is already complete.'

Chongxian Qi said, 'If I saw him say this, I would only say, 'I am not as good as you,' guaranteeing that he would lower his head and surrender. Why? Under great reward, there must be brave men.'

Putuo Wo said, 'What kind of eyes does this demon king have, daring to say this?'

Wanshou Lang said, 'At that time, if the demon king said this, then give him...'

一熱鐵輪。免他向凈白地上躲身。還有為伊作主者么。拈拄杖云。看看。四天王飛熱鐵輪來也。以拄杖旋風打散。　寶壽波云。魔王世尊總合吃熱鐵輪有分。何故。賞則俱賞。罰則俱罰。

高眼從來不著塵。阿誰奴子共慇勤。嚴冬一片三江凍。萬卉千葩遍地春。(三峰藏)

茹蕨首陽山。恥食周家粟。及聞水土恩。餓死受人辱。(大咸咸)

龍飛鳳舞過青霄。遍界光騰瑞氣高。劈破彩雲風肅肅。月巢終不貴花梢。(普慈雲)

世尊一日敕阿難。食時將至。汝入城持缽。難應諾。世尊曰。汝既持缽。當依七佛儀式。難問如何是七佛儀式。世尊召阿難。難應諾。世尊曰持缽去。

密庵杰云。大小世尊被阿難輕輕拶著。未免喚鐘作甕。

從前七佛儀式。慶喜何嘗欠少。堪笑黃面瞿曇。無端打個之繞。(遁庵演)

世尊因比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲。當何所示是汝所問。

鐵錘劈面擲。擊破精靈窟。血濺梵天紅。大地成狼藉。(獨步裔)

聞說瞿塘春水高。今朝親上峽中橈。木鵝倒岳傾湫下。幾個長年解把篙。(三峰藏)

世尊一日昇座。迦葉白椎曰世尊說法竟。世尊便下座。

芭蕉徹云。無孔笛遇

氈拍板。

浮雲不共此山齊。山藹蒼蒼望轉迷。曉月暫飛千樹里。秋河隔在數峰西。(金山杰)

世尊一日昇座默然而坐。阿難白椎曰。請世尊說法。世尊曰。會中有二比丘犯律行。我故不說法。阿難以他心通觀是比丘。即時遣出。世尊還復默然。阿難又白。是二比丘今已遣出。世尊何不說法。世尊曰。我誓不為二乘聲聞人說法。

南堂靜云。前箭猶輕后箭深。　高峰妙云。世尊能挽千鈞之弩。銀山鐵壁箭箭皆穿。阿難雖有隱身之術。殊不知髑髏后中箭。還有躲避得過底么。　一麟足云。世尊雖有羅龍陷虎之機。且無點鐵成金之用。阿難卻有六韜三略之謀。未免陷入八陣圖裡。仔細撿點。俱宜吃棒。

世尊因文殊起佛見法見。被世尊威神攝向二鐵圍山。

五云逢云。什麼處是二鐵圍山。如今有人起佛見法見。五云與烹茶兩碗。　白雲端云。世尊當時無大人相。如今有起佛見法見者。承天終不敢動著他。何故。但得雪消去。自然春到來。　五祖演云。五祖則具大慈悲。遂拍手云。曼殊室利。不審今後更敢也無。良久乃自云。一度被蛇傷。怕見斷井索。　千巖長云。不起佛見法見。還免得貶向二鐵圍山么。世尊也是憐兒不覺丑。　寶華忍云。瞿曇白雲五祖雖云扶豎綱宗。要且未透末後句在

【現代漢語翻譯】 現代漢語譯本 氈拍板。

『浮雲不共此山齊。山藹蒼蒼望轉迷。曉月暫飛千樹里。秋河隔在數峰西。』(金山杰)

世尊（Śākyamuni，釋迦牟尼佛）一日昇座，默然而坐。阿難（Ānanda，佛陀十大弟子之一）白椎曰：『請世尊說法。』世尊曰：『會中有二比丘（bhikkhu，佛教出家男眾）犯律行，我故不說法。』阿難以他心通觀是比丘，即時遣出。世尊還復默然。阿難又白：『是二比丘今已遣出，世尊何不說法？』世尊曰：『我誓不為二乘聲聞人說法。』

南堂靜云：『前箭猶輕后箭深。』 高峰妙云：『世尊能挽千鈞之弩，銀山鐵壁箭箭皆穿。阿難雖有隱身之術，殊不知髑髏后中箭，還有躲避得過底么？』 一麟足云：『世尊雖有羅龍陷虎之機，且無點鐵成金之用。阿難卻有六韜三略之謀，未免陷入八陣圖裡。仔細撿點，俱宜吃棒。』

世尊因文殊（Mañjuśrī，智慧的象徵）起佛見法見，被世尊威神攝向二鐵圍山（Cakravāḍa，佛教宇宙觀中的山脈）。

五云逢云：『什麼處是二鐵圍山？如今有人起佛見法見，五云與烹茶兩碗。』 白雲端云：『世尊當時無大人相。如今有起佛見法見者，承天終不敢動著他。何故？但得雪消去，自然春到來。』 五祖演云：『五祖則具大慈悲，遂拍手云：『曼殊室利，不審今後更敢也無？』良久乃自云：『一度被蛇傷，怕見斷井索。』 千巖長云：『不起佛見法見，還免得貶向二鐵圍山么？世尊也是憐兒不覺丑。』 寶華忍云：『瞿曇（Gautama，釋迦牟尼的姓氏）白雲五祖雖云扶豎綱宗，要且未透末後句在。』

【English Translation】 English version Felt Clapper.

'Floating clouds do not match this mountain's height. The mountain's misty and hazy, making the view confusing. The morning moon briefly flies through thousands of trees. The autumn river is separated by several peaks to the west.' (Jinshan Jie)

The World-Honored One (Śākyamuni, the Buddha) ascended the seat one day and sat in silence. Ānanda (one of the Buddha's ten great disciples) struck the gavel and said, 'Please, World-Honored One, expound the Dharma.' The World-Honored One said, 'In this assembly, there are two bhikkhus (Buddhist monks) who have violated the precepts, therefore I will not expound the Dharma.' Ānanda, using his power of knowing others' minds, observed these bhikkhus and immediately expelled them. The World-Honored One remained silent. Ānanda then asked again, 'These two bhikkhus have now been expelled, why does the World-Honored One still not expound the Dharma?' The World-Honored One said, 'I vow not to expound the Dharma for those of the Two Vehicles, the Śrāvakas.'

Nantang Jing said, 'The first arrow was light, but the second arrow goes deeper.' Gaofeng Miao said, 'The World-Honored One can draw a bow of a thousand jun (ancient weight unit), piercing silver mountains and iron walls with every arrow. Although Ānanda has the art of invisibility, he doesn't realize that he's been shot in the back of the skull. Is there any way to escape?' Yilin Zu said, 'Although the World-Honored One has the means to capture dragons and trap tigers, he lacks the ability to turn iron into gold. Ānanda, despite having the strategies of the Six Secret Teachings and the Three Strategies, cannot avoid falling into the Eight Trigrams Formation. Upon careful examination, both deserve a beating.'

Because Mañjuśrī (symbol of wisdom) arose with Buddha-view and Dharma-view, the World-Honored One, with his divine power, cast him towards the Two Iron Ring Mountains (Cakravāḍa, mountains in Buddhist cosmology).

Wuyun Feng said, 'Where are the Two Iron Ring Mountains? If someone now arises with Buddha-view and Dharma-view, Wuyun will offer them two bowls of tea.' Baiyun Duan said, 'The World-Honored One did not have the appearance of a great man at that time. Now, if someone arises with Buddha-view and Dharma-view, Chengtian would not dare to touch him. Why? Only when the snow melts will spring naturally arrive.' Wuzu Yan said, 'Wuzu possesses great compassion,' and then clapped his hands and said, 'Mañjuśrī, I wonder if you dare to do it again in the future?' After a long while, he said to himself, 'Once bitten by a snake, one fears seeing a broken well rope.' Qianyan Chang said, 'If one does not arise with Buddha-view and Dharma-view, can one avoid being banished to the Two Iron Ring Mountains? The World-Honored One also doesn't realize his child is ugly because he loves him.' Baohua Ren said, 'Although Gautama (Śākyamuni's family name) and Baiyun Wuzu are said to uphold the fundamental principles, they have not yet penetrated the final phrase.'

。曹山者里若有起佛見法見。每人分半院與他。何故。一掌不浪鳴。兩掌鳴摑摑。　開先金云。正恁么時。瞿曇還免得二鐵圍山么。咦。六月朔風吹大地。家家屋上砌嚴霜。　菩提珍云。世尊握閫外威權全提正令。若非文殊也大難承當。如今有人起佛見法見。龍池愿舍四大作禪床供養。　山容波云。文殊一翳在眼。世尊空花亂墜。貶向鐵圍則不無。還知瞿曇性命落在文殊手裡么。　清波格云。文殊才起佛見法見。早已自入二鐵圍山。幹他世尊甚事。

黑風海內渾身去。業浪堆中載得歸。誰把一雙清白眼。趁他蝴蝶亂飛飛。(綠雨蕉)

底事邊關叛逆生。勞勞嚷嚷動刀兵。狼煙一掃歸王化。四海何愁不太平。(嵩又啟)

世尊于自恣日文殊三處過夏。迦葉欲白椎擯出。才拈椎乃見百千萬億文殊。盡其神力椎不能舉。世尊曰。你擬擯那個文殊。迦葉無對。

昭覺勤云。可惜放過當時。待老漢道你擬擯那個文殊。便與一椎。看他作何合煞。　云居元云。一家有事百家忙。　保寧茂云。大小迦葉有頭無尾。畢竟如何。西天令嚴。久立珍重。　高峰妙云。文殊知底迦葉不知。迦葉知底文殊不知。彼彼不知則且置。百千萬億文殊。畢竟那個是真文殊。　天寧琦云。迦葉太不丈夫。莫道百千萬億文殊。便是

{ "translations": [ "現代漢語譯本：曹山說，如果有人在這裡生起佛見（認為佛是絕對真理的見解）或法見（認為佛法是絕對真理的見解），就分一半院子給他。為什麼呢？因為一隻手拍不出聲音，兩隻手拍起來才會『摑摑』作響（比喻有對立才有現象）。", "開先金云說，正在這個時候，瞿曇（釋迦牟尼佛）還能免於被困在兩座鐵圍山（象徵困境）之間嗎？唉！六月天卻颳起北風，家家戶戶的屋頂都結滿了嚴霜（比喻不尋常的、不好的現象）。", "菩提珍云說，世尊（釋迦牟尼佛）掌握著閫外的威權，完全提持著正令。如果不是文殊（文殊菩薩），也很難承擔。如今如果有人生起佛見或法見，龍池願意捨棄四大（地、水、火、風，構成身體的元素）作為禪床來供養他。", "山容波云說，文殊只要有一點點翳障在眼睛裡，世尊就會像空花一樣胡亂墜落。貶到鐵圍山去不是不可能。要知道瞿曇的性命是掌握在文殊手裡的。", "清波格云說，文殊才一生起佛見或法見，就已經自己進入了二鐵圍山，與世尊有什麼關係呢？", "", "黑風海內渾身去，業浪堆中載得歸。誰把一雙清白眼，趁他蝴蝶亂飛飛。（綠雨蕉）", "", "底事邊關叛逆生，勞勞嚷嚷動刀兵。狼煙一掃歸王化，四海何愁不太平。（嵩又啟）", "", "世尊在自恣日（僧團在解夏之後反省過失的日子），文殊在三個地方過夏（指文殊菩薩化身在三個地方）。迦葉（摩訶迦葉）想用白椎（宣告）擯出他。剛拿起椎，就看見百千萬億個文殊。用盡神力也舉不起椎。世尊說：『你打算擯出哪個文殊？』迦葉無言以對。", "", "昭覺勤云說，可惜當時放過了。等我來說，『你打算擯出哪個文殊？』就給他一椎，看他如何了結。", "云居元云說，一家有事百家忙。", "保寧茂云說，大小迦葉有頭無尾，到底如何？西天（印度）的規矩很嚴，久立珍重。", "高峰妙云說，文殊知道的迦葉不知道，迦葉知道的文殊不知道。他們彼此不知道暫且不論，百千萬億個文殊，到底哪個是真文殊？", "天寧琦云說，迦葉太不丈夫了，莫說百千萬億文殊，就是..." ], "english_translations": [ "English version: Caoshan said, 'If anyone here gives rise to a Buddha-view (the view that the Buddha is the absolute truth) or a Dharma-view (the view that the Dharma is the absolute truth), I will give him half of this monastery. Why? Because one hand cannot make a sound; two hands clapping make a \'guagua\' sound (a metaphor for phenomena arising from opposition).'", "Kaixian Jinyun said, 'At just this moment, can Gautama (Shakyamuni Buddha) still avoid being trapped between the two Iron Ring Mountains (symbolizing difficulties)? Alas! In the sixth month, a north wind blows across the land, and every household's roof is covered with severe frost (a metaphor for unusual and bad phenomena).'", "Puti Zhenyun said, 'The World-Honored One (Shakyamuni Buddha) holds the authority beyond the inner chambers, fully upholding the correct decree. If it were not for Manjusri (Manjusri Bodhisattva), it would be difficult to bear. Now, if anyone gives rise to a Buddha-view or a Dharma-view, Longchi is willing to give up the four elements (earth, water, fire, and wind, the elements that constitute the body) as a meditation bed to support him.'", "Shanrong Boyun said, 'If Manjusri has even a slight obstruction in his eyes, the World-Honored One will fall like empty flowers. It is not impossible to be demoted to the Iron Ring Mountains. Know that Gautama's life is in Manjusri's hands.'", "Qingbo Ge said, 'As soon as Manjusri gives rise to a Buddha-view or a Dharma-view, he has already entered the two Iron Ring Mountains himself. What does it have to do with the World-Honored One?'", "", "'He goes wholly into the Black Wind Sea, and is carried back in the waves of karma. Who has a pair of pure and clear eyes to chase after the butterflies flying wildly? (Green Rain Banana)'", "", "'What is the matter with the rebellion arising at the border? The commotion and noise move the swords and soldiers. The smoke of war is swept away and returns to the king's rule. Why worry that the four seas will not be peaceful? (Song Youqi)'", "", "On the Self-Surrender Day (the day when the Sangha reflects on its faults after the summer retreat), the World-Honored One, Manjusri spent the summer in three places (referring to Manjusri Bodhisattva manifesting in three places). Kashyapa (Mahakashyapa) wanted to use the white gavel (to announce) to expel him. As soon as he picked up the gavel, he saw hundreds of thousands of millions of Manjusris. He exhausted his divine power but could not lift the gavel. The World-Honored One said, 'Which Manjusri do you intend to expel?' Kashyapa was speechless.", "", "Zhaojue Qin said, 'It's a pity to have let it go at that time. Wait for me to say, \'Which Manjusri do you intend to expel?\' and then give him a gavel, and see how he ends it.'", "Yunjuyuan said, 'When one family has trouble, a hundred families are busy.'", "Baoning Mao said, 'Big and small Kashyapa have a head but no tail. What is it all about? The rules of the Western Heaven (India) are strict. Take care, standing for a long time.'", "Gaofeng Miao said, 'What Manjusri knows, Kashyapa does not know; what Kashyapa knows, Manjusri does not know. Let's put aside what they don't know about each other for now. Out of hundreds of thousands of millions of Manjusris, which one is the real Manjusri?'", "Tianning Qi said, 'Kashyapa is not manly enough. Not to mention hundreds of thousands of millions of Manjusris, even...'" ] }

百千萬億世尊也下一椎。始見作家。不見道棒下無生忍。臨機不見師。　鼓山賢云。文殊雖得便宜。怎奈轉增醜態。何不默受擯出。教他迦葉三十年摸索不著。　慧云盛云。世尊雖善解交。怎奈遭人怪笑。何故。當斷不斷返招其亂。　寶峰弁云。盡謂迦葉把住要津。文殊十方坐斷。寶峰看來。正是放過一著。復云。險。

千峰月淡楚江秋。衲子初開布袋頭。聞道淮南米價賤。便隨船子下揚州。(褚衲秀)

天高雲凈月彎彎。雨過秋空眼界寬。百億文殊真妙體。分明祇在一毫端。(正堂辨)

錦衣公子游春慣。白首佳人懊恨多。彼富尚嫌千口少。自貧無奈一身何。(月庭忠)

移場三處逞風流。拈起椎來價滿酬。潦倒瞿曇奸狡甚。搖唇鼓舌自啾啾。(法林音)

世尊因文殊門外立乃曰。文殊文殊何不入門來。文殊曰。我不見一法在門外。何以教我入門。

報慈遂徴云。為復是門外語門內語。　溈山喆代云。吾不如汝。　黃龍新云。文殊恁么道。入得門入不得門。若入得門。冰消瓦解。　萬峰藏云。總隔一片板。　崇先奇云。世尊門裡出身不得。文殊身里出門不得。

世尊偕阿難行次。見一古佛塔。世尊便作禮。阿難問甚麼人塔。世尊曰過去諸佛塔。曰過去諸佛是甚麼人弟子

【現代漢語翻譯】 現代漢語譯本： 百千萬億世尊（Buddha）也敲下一椎，才開始見到真正的行家。卻不見道棒之下並無生忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟）。臨到緊要關頭卻認不出老師。鼓山賢云禪師說，文殊（Manjusri，智慧的象徵）雖然佔了便宜，怎奈反而增加了醜態。為何不默默接受被擯斥，讓迦葉（Kasyapa，佛陀的弟子）三十年也摸索不著？慧云盛云禪師說，世尊（Buddha）雖然善於巧妙應對，怎奈遭到人們怪笑。為什麼呢？當斷不斷，反倒招來禍亂。寶峰弁云禪師說，都說迦葉把住了重要的關口，文殊在十方世界獨斷專行。寶峰看來，這正是放過了一招。又說，危險啊！

千峰月色清淡，楚江秋意濃厚，衲子（僧人）初次打開布袋。聽說淮南米價低廉，便跟隨船隻下揚州。（褚衲秀）

天空高遠，雲彩潔凈，彎月高掛。雨後秋空，視野開闊。百億文殊的真妙之體，分明就在一毫端。（正堂辨）

身穿錦衣的公子，習慣了遊春玩樂。白髮老年的佳人，懊惱悔恨的事情很多。有錢的人還嫌一千張嘴吃飯不夠，自己貧窮卻無奈只有一個身體。（月庭忠）

轉移場地三處，賣弄風流。拿起椎來，價值得到充分的回報。潦倒的瞿曇（Gotama，佛陀的姓氏）奸詐狡猾得很，搖唇鼓舌，自言自語。（法林音）

世尊（Buddha）因為文殊（Manjusri）站在門外，於是說：『文殊，文殊，為何不入門來？』文殊說：『我沒有見到有一法在門外，憑什麼教我入門？』

報慈禪師於是徵詢說：『是門外語還是門內語？』溈山喆禪師代答說：『我不如你。』黃龍新禪師說：『文殊這樣說，是入得了門還是入不得門？如果入得了門，冰消瓦解。』萬峰藏禪師說：『總隔著一片板。』崇先奇禪師說：『世尊從門裡出身不得，文殊從身里出門不得。』

世尊（Buddha）與阿難（Ananda，佛陀的弟子）一同行走，見到一座古佛塔。世尊便向塔作禮。阿難問這是什麼人的塔。世尊說這是過去諸佛的塔。阿難問過去諸佛是什麼人的弟子？

【English Translation】 English version: The hundred thousand million Buddhas also strike down with a mallet, only then to see the true expert. Yet, they do not see that under the staff there is no acceptance of non-origination (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of all dharmas). At the critical moment, they fail to recognize the teacher. Zen Master Gushan Xianyun said, 'Although Manjusri (Manjusri, symbol of wisdom) gained an advantage, how unfortunate that it only increased his ugliness. Why not silently accept being banished, so that Kasyapa (Kasyapa, Buddha's disciple) would not be able to find his way for thirty years?' Zen Master Huiyun Sheng said, 'Although the World-Honored One (Buddha) is good at skillful responses, how unfortunate that he is met with strange laughter. Why? By not decisively cutting off, he invites chaos in return.' Zen Master Baofeng Bian said, 'Everyone says that Kasyapa holds the important pass, and Manjusri sits in judgment in the ten directions. From Baofeng's perspective, this is precisely letting go of a move.' He added, 'Dangerous!'

The moon is pale over a thousand peaks, and autumn is thick on the Chu River. The monk (a Buddhist monk) opens his cloth bag for the first time. Hearing that the price of rice is cheap in Huainan, he follows the boats down to Yangzhou. (Chu Naxiu)

The sky is high, the clouds are clear, and the crescent moon hangs high. After the rain, the autumn sky offers a wide view. The true and wondrous body of a hundred billion Manjusris is clearly right at the tip of a hair. (Zheng Tangbian)

A young master in brocade robes is accustomed to spring outings. An old beauty with white hair has many regrets. The rich still complain that a thousand mouths are not enough to feed, while the poor are helpless with only one body. (Yueting Zhong)

Moving the stage to three places, showing off his charm. Picking up the mallet, the value is fully repaid. The down-and-out Gotama (Gotama, Buddha's surname) is very cunning, wagging his lips and chattering to himself. (Falin Yin)

The World-Honored One (Buddha), because Manjusri (Manjusri) was standing outside the door, said, 'Manjusri, Manjusri, why do you not enter the door?' Manjusri said, 'I do not see a single dharma outside the door, so why teach me to enter?'

Zen Master Bao Ci then inquired, 'Is it words from outside the door or inside the door?' Zen Master Weishan Zhe replied on his behalf, 'I am not as good as you.' Zen Master Huanglong Xin said, 'Manjusri says this, can he enter the door or not? If he can enter the door, ice melts and tiles break apart.' Zen Master Wanfeng Zang said, 'There is always a board separating them.' Zen Master Chongxian Qi said, 'The World-Honored One cannot emerge from within the door, and Manjusri cannot exit from within the body.'

The World-Honored One (Buddha) was walking with Ananda (Ananda, Buddha's disciple) when they saw an ancient stupa of a Buddha. The World-Honored One then paid respects to the stupa. Ananda asked whose stupa it was. The World-Honored One said it was the stupa of past Buddhas. Ananda asked whose disciples were the past Buddhas?

。世尊曰是吾弟子。曰應當如是。

德山密雲。過去是現在弟子。實有此理。　天童悟云。我若作阿難。待世尊云是我弟子。但問佛是甚麼人弟子。擬開口。便作禮休去。　蓮柎䇿云。阿難當時見道是吾弟子。何不便禮三拜。管教黃面老子置身無地。

世尊坐次。見二人舁豬過。乃問者個是甚麼。曰。佛具一切智。豬子也不識。世尊曰。也須問過。

太陽玄雲。不因世尊問。幾乎忘卻。　地藏恩云。老漢也是無端。節目上更生節目。忽被二人呵呵大笑。舁豬便行。一場懡㦬。　壽昌經云。君子有成人之美。　萬峰藏云。舁向前過。世尊早墮了也。　資福侶云。利動君子。　綠雨蕉云。世尊大似勾賊破家。設使二人待問便打豬一棒云。何不抵對。世尊又如何摺合。

舍筏懷兼濟。逢耕更問津。卻將未歸意。說與欲行人。(木庵瓊)

世尊因異學問諸法是常耶。世尊不對。曰諸法是無常耶。世尊亦不對。曰世尊具一切智何不對我。世尊曰汝之所問皆為戲論。

高峰妙云。異學有言若啞。世尊無語如雷。者里見得分明。正是增益戲論。何故。諦聽諦聽。　白光明雲。異學兩度問法已成戲論。世尊兩度不答戲論猶多。

宗鑒法林卷一 卍新續藏第 66 冊 No. 1297

【現代漢語翻譯】 現代漢語譯本 世尊說：『這是我的弟子。』（阿難）說：『應當是這樣。』

德山密雲（人名）說：『過去是現在的弟子，確實有這個道理。』 天童悟云（人名）說：『如果我是阿難，等到世尊說「這是我的弟子」，就反問佛：「佛是誰的弟子？」 剛要開口，就作禮離開了。』 蓮柎䇿（人名）說：『阿難當時見到（世尊）說「這是我的弟子」，為什麼不立刻行三個大禮拜？保證讓黃面老頭（指佛）無地自容。』

世尊坐著的時候，看見兩個人抬著豬經過，就問：『這個是什麼？』（抬豬的人）說：『佛具有一切智慧，連豬都不認識。』 世尊說：『也需要問一下。』

太陽玄（人名）說：『不是因為世尊問，幾乎就忘記了。』 地藏恩（人名）說：『老漢（指世尊）也是沒事找事，在節目上又生出節目。如果被兩個人呵呵大笑，抬著豬就走了，那可就尷尬了。』 壽昌經（人名）說：『君子有成全別人好事的美德。』 萬峰藏（人名）說：『（豬）抬到前面經過，世尊早就落入下乘了。』 資福侶（人名）說：『利益驅使君子。』 綠雨蕉（人名）說：『世尊很像勾結賊人來敗壞家業。假如兩個人等世尊問了，就用棍子打豬一下說：「為什麼不抵賴？」 世尊又該如何應對？』

捨棄竹筏是爲了普濟眾生，遇到耕田的人還要問路。把沒有歸隱的心意，告訴那些想要遠行的人。（木庵瓊（人名））

世尊因為一個外道問：『諸法是常住不變的嗎？』 世尊沒有回答。（外道）說：『諸法是無常變化的嗎？』 世尊也沒有回答。（外道）說：『世尊具有一切智慧，為什麼不回答我？』 世尊說：『你所問的都是戲論。』

高峰妙（人名）說：『外道有話說不出來，世尊沒有說話卻像雷鳴一樣。在這裡看得分明，正是增加了戲論。為什麼呢？仔細聽，仔細聽。』 白光明（人名）說：『外道兩次問法已經成了戲論，世尊兩次不回答，戲論就更多了。』

宗鑒法林 卷一 卍新續藏 第 66 冊 No. 1297

【English Translation】 English version The World-Honored One said, 'This is my disciple.' (Ānanda) said, 'It should be so.'

Deshan Miyun (person's name) said, 'The past is the disciple of the present, there is indeed this reason.' Tiantong Wu Yun (person's name) said, 'If I were Ānanda, waiting for the World-Honored One to say 'This is my disciple,' I would ask the Buddha in return: 'Whose disciple is the Buddha?' Just as I was about to open my mouth, I would bow and leave.' Lianfu Ce (person's name) said, 'When Ānanda saw (the World-Honored One) say 'This is my disciple,' why didn't he immediately perform three great prostrations? I guarantee that the yellow-faced old man (referring to the Buddha) would have nowhere to place himself.'

When the World-Honored One was sitting, he saw two people carrying a pig passing by, and asked, 'What is this?' (The people carrying the pig) said, 'The Buddha has all wisdom, yet he doesn't even recognize a pig.' The World-Honored One said, 'It is also necessary to ask.'

Taiyang Xuan (person's name) said, 'If it weren't for the World-Honored One asking, I would have almost forgotten.' Dizang En (person's name) said, 'The old man (referring to the World-Honored One) is also making trouble out of nothing, creating more trouble on top of the existing situation. If the two people laughed out loud and carried the pig away, it would be embarrassing.' Shouchang Jing (person's name) said, 'A gentleman has the virtue of helping others achieve good things.' Wanfeng Zang (person's name) said, 'If (the pig) is carried past, the World-Honored One would have already fallen into a lower state.' Zifu Lü (person's name) said, 'Profit motivates the gentleman.' Lvyu Jiao (person's name) said, 'The World-Honored One is very much like colluding with thieves to ruin the family business. If the two people waited for the World-Honored One to ask, they would hit the pig with a stick and say, 'Why don't you resist?' How would the World-Honored One respond?'

Abandoning the raft is for the sake of universally helping all beings, and even when encountering a farmer, one still asks for directions. Tell those who want to travel far away about the intention of not returning to seclusion. (Mu'an Qiong (person's name))

The World-Honored One was asked by a heretic: 'Are all dharmas permanent?' The World-Honored One did not answer. (The heretic) said, 'Are all dharmas impermanent?' The World-Honored One also did not answer. (The heretic) said, 'The World-Honored One has all wisdom, why don't you answer me?' The World-Honored One said, 'What you ask are all frivolous debates.'

Gaofeng Miao (person's name) said, 'The heretic has words but cannot speak, the World-Honored One has no words but is like thunder. Seeing clearly here, it is precisely adding to the frivolous debates. Why? Listen carefully, listen carefully.' Bai Guangming (person's name) said, 'The heretic's two questions have already become frivolous debates, the World-Honored One's two non-answers make the frivolous debates even more numerous.'

Zongjian Falin Volume 1 卍 New Continued Collection Volume 66 No. 1297

宗鑒法林

宗鑒法林卷二

集云堂　編

迦釋文佛

世尊于靈山會上拈花示眾。眾皆默然。惟迦葉破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相微妙法門。不立文字教外別傳。付囑摩訶迦葉。

白雲端云。迦葉善觀風雲彆氣色。雖然。還覺頂門重么。　黃龍心云。直下穿過髑髏。已是換卻眼睛。臨危不在。悚人向甚處見釋迦老子。　僧問靈山拈花意旨如何。云峰悅云一言既出駟馬難追。迦葉微笑意旨如何。云口是禍門。　高峰妙云。世尊扶頭。迦葉扶尾。直至如今抬舉不起。莫有共著力者么。以兩手作扶勢云。也祇兀底。　獅林則云。要問黃面老子者兩件物從甚處得來。擬開口。好與一喝。　平陽忞云。且道靈山有付囑無付囑。喝一喝云。千聖不知何處去。倚天長劍逼人寒。　云庵悅云。我若作飲光。見伊恁么道。便好再發一笑。看老漢又如何摺合。　崇化能云。世尊拈花。憐兒不覺丑。迦葉微笑。刺腦入膠盆。

霜風颳地掃枯荄。誰覺東君令已回。惟有嶺梅先漏泄。一枝獨向雪中開。(佛慧泉)

飲光誰謂悟拈花。微笑依然隔海涯。黃面祇圖傳大事。赤眉終不打貧家。(祖印明)

古冢露枯骨。窮源逢斷橋。一番新雨過。翠色滿林梢。(白楊

【現代漢語翻譯】 現代漢語譯本 《宗鑒法林》卷二

集云堂 編

迦葉尊者領悟釋迦文佛拈花

世尊在靈山法會上拈花示眾，眾人皆默然不語，只有摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）破顏微笑。世尊說：『我有正法眼藏（正法的精髓），涅槃妙心（寂滅的奧妙心境），實相無相微妙法門（超越表象的真實法門），不立文字，教外別傳，現在付囑給摩訶迦葉。』

白雲端禪師說：『迦葉善於觀察風雲，辨別氣色。』雖然如此，你還覺得頭頂沉重嗎？

黃龍心禪師說：『直截了當穿過髑髏（dú lóu，頭蓋骨），已經是換了眼睛。』臨危之際不在，令人驚悚，要向哪裡去見釋迦老子？

有僧人問云峰悅禪師：『靈山拈花的意旨是什麼？』云峰悅禪師說：『一言既出，駟馬難追。』又問：『迦葉微笑的意旨是什麼？』云峰悅禪師說：『口是禍門。』

高峰妙禪師說：『世尊扶著頭，迦葉扶著尾，直到如今也抬舉不起來。』有沒有共同出力的人？（用兩手做出扶的姿勢）也只是這樣罷了。

獅林則禪師說：『要問黃面老子（指佛陀）這兩件東西從哪裡得來？』如果有人擬開口，就給他一喝。

平陽忞禪師說：『且說靈山有付囑還是沒有付囑？』喝一聲說：『千聖不知何處去，倚天長劍逼人寒。』

云庵悅禪師說：『我如果是飲光（迦葉的別稱），見他這樣說，便再發一笑，看老漢又如何摺合。』

崇化能禪師說：『世尊拈花，憐兒不覺丑；迦葉微笑，刺腦入膠盆。』

霜風颳地掃枯荄（gāi，草根），誰覺東君（春神）令已回。惟有嶺梅先漏泄，一枝獨向雪中開。（佛慧泉）

飲光誰謂悟拈花，微笑依然隔海涯。黃面祇圖傳大事，赤眉終不打貧家。（祖印明）

古冢露枯骨，窮源逢斷橋。一番新雨過，翠色滿林梢。（白楊）

【English Translation】 English version Zongjian Falin, Volume 2

Compiled by Jiyun Hall

Kāśyapa Buddha

The World-Honored One (Śākyamuni Buddha) held up a flower to the assembly on Mount Ling鷲峰 (Gṛdhrakūṭa Mountain). Everyone was silent. Only Mahākāśyapa (佛陀十大弟子之一，以頭陀苦行著稱, one of the ten great disciples of the Buddha, known for his ascetic practices) broke into a smile. The World-Honored One said, 'I have the Treasury of the Eye of the True Dharma (正法的精髓, the essence of the true Dharma), the Wondrous Mind of Nirvāṇa (寂滅的奧妙心境, the wondrous state of mind of Nirvana), the Subtle Dharma Door of True Appearance without Appearance (超越表象的真實法門, the true Dharma that transcends appearances), which does not rely on words and is transmitted separately outside the teachings. Now I entrust it to Mahākāśyapa.'

Chan Master Baiyun Duan said, 'Kāśyapa is good at observing the wind and clouds and distinguishing the atmosphere.' Even so, do you still feel a heaviness on the top of your head?

Chan Master Huanglong Xin said, 'Directly piercing through the skull (髑髏, dú lóu, skull) is already changing your eyes.' Not being present in times of danger is frightening. Where will you go to see old Śākya?

A monk asked Chan Master Yunfeng Yue, 'What is the meaning of the World-Honored One holding up a flower on Mount Ling?' Chan Master Yunfeng Yue said, 'Once a word is spoken, it's hard to chase after even with a team of horses.' He was then asked, 'What is the meaning of Kāśyapa's smile?' Chan Master Yunfeng Yue said, 'The mouth is the gate of disaster.'

Chan Master Gaofeng Miao said, 'The World-Honored One supports the head, and Kāśyapa supports the tail, and even now they cannot be lifted up.' Is there anyone who will work together? (Making a gesture of supporting with both hands) It's just like this.

Chan Master Shilin Ze said, 'If you want to ask where the yellow-faced old man (referring to the Buddha) got these two things from,' if anyone intends to open their mouth, give them a shout.

Chan Master Pingyang Min said, 'Let's say, is there an entrustment on Mount Ling or not?' He shouted, 'A thousand sages do not know where to go; the long sword leaning against the sky chills people.'

Chan Master Yunan Yue said, 'If I were Drinking Light (Kāśyapa's other name), seeing him say that, I would smile again to see how the old man would reconcile it.'

Chan Master Chonghua Neng said, 'The World-Honored One holding up a flower is like a parent not finding their child ugly; Kāśyapa's smile is like a thorn piercing the brain into a glue pot.'

The frost wind sweeps the ground, clearing away withered roots (gāi, roots). Who realizes that the command of the Lord of Spring (東君, spring god) has returned? Only the plum blossoms on the ridge reveal it first, a single branch blooming alone in the snow. (Buddha Wisdom Spring)

Who says Drinking Light understood the flower holding? The smile is still across the sea. The yellow face only intends to transmit great matters; the Red Eyebrows (赤眉, Chimei, a rebel army in ancient China) will never strike a poor home. (Ancestral Seal Bright)

An ancient tomb reveals withered bones; at the source, one encounters a broken bridge. After a new rain, emerald green fills the treetops. (White Poplar)

順)

頂上鐵枷三百斤。分明有理不容伸。默然雞足峰前坐。猶把金襕誑後人。(尼無著持)

末後無端重漏泄。焦齒翁翁嚼生鐵。玉鞭擊碎月明珠。累及兒孫揚丑拙。(湛堂深)

八十婆婆未嫁人。柔腸百結向誰伸。而今趁得東君力。喜見眉間一點春。(香幢海)

化母無私似掌平。百花如錦正春深。尋常繡出鴛鴦看。今日和針度與人。(惟一潤)

烽火一然萬國憂。與君𢹂手上高樓。名姬暗笑勤王士。不見夫人在上頭。(南庵依)

高髻雲鬟宮㨾妝。春風一曲杜韋娘。司空見慣渾閒事。惱殺蘇州刺史腸。(石公瑸)

君起早。臣起早。彤庭月落天將曉。金帶趨朝對越時。御爐縹緲宮闈窈。午門人靜月初升。殿閣一聲鳴鳳鳥。(騎聲獅)

世尊因文殊至諸佛集處。諸佛各還。惟一女子入於三昧。殊曰云何此女子得近佛座而我不能。世尊曰汝但覺此女子而自問之。文殊繞女子三匝。鳴指一下。乃托至梵天。盡其神力而不能出。世尊曰。假使百千文殊亦出此女子定不得。下方過四十二恒河沙國土有罔明菩薩能出此女子定。須臾罔明從地涌出。世尊敕出。罔明乃鳴指一下。女子於是從定而出。

翠巖芝云。僧投寺里宿。賊打不防家。　五云逢云。不惟文殊不能出

【現代漢語翻譯】 現代漢語譯本 頂上鐵枷三百斤。分明有理不容伸。默然雞足峰（Ji Zu Feng，山名，迦葉尊者在此入定）前坐。猶把金襕（Jin Lan，袈裟）誑後人。(尼無著持) 頭上頂著三百斤重的鐵枷，分明有理也無法申辯。只能在雞足峰前默默坐禪，還用袈裟來欺騙後人。(尼無著持) 末後無端重漏泄。焦齒翁翁嚼生鐵。玉鞭擊碎月明珠。累及兒孫揚丑拙。(湛堂深) 最終還是無緣無故地泄露了天機，老朽的牙齒如同嚼著生鐵一般。用玉鞭擊碎了明亮的珍珠，連累子孫後代暴露了醜陋的缺點。(湛堂深) 八十婆婆未嫁人。柔腸百結向誰伸。而今趁得東君力。喜見眉間一點春。(香幢海) 八十歲的老婆婆還沒有嫁人，滿腹柔情向誰訴說？如今趁著春神的力量，喜悅地看到眉間出現了一點春意。(香幢海) 化母無私似掌平。百花如錦正春深。尋常繡出鴛鴦看。今日和針度與人。(惟一潤) 化母的無私就像手掌一樣平坦，百花盛開如錦緞，正是春意盎然的時候。平時繡出鴛鴦供人觀賞，今天連同針線一起贈送給別人。(惟一潤) 烽火一然萬國憂。與君𢹂手上高樓。名姬暗笑勤王士。不見夫人在上頭。(南庵依) 烽火一旦燃起，萬國都會擔憂。與你攜手登上高樓。名妓暗自嘲笑那些勤王的將士，因為他們沒有看到夫人也在樓上。(南庵依) 高髻雲鬟宮㨾妝。春風一曲杜韋娘。司空見慣渾閒事。惱殺蘇州刺史腸。(石公瑸) 高高的髮髻，如雲般的發鬟，宮廷式的妝容，春風吹奏一曲《杜韋娘》。對於司空來說，這都是司空見慣的平常事，卻讓蘇州刺史非常惱火。(石公瑸) 君起早。臣起早。彤庭月落天將曉。金帶趨朝對越時。御爐縹緲宮闈窈。午門人靜月初升。殿閣一聲鳴鳳鳥。(騎聲獅) 君王起得早，臣子也起得早。紅色的宮廷里月亮落下，天將破曉。繫著金帶上朝，面見君王的時候，御爐的煙霧縹緲，宮闈深邃幽靜。午門人靜，新月升起，殿閣里傳來一聲鳴叫的鳳凰。(騎聲獅) 世尊因文殊（Wen Shu，文殊菩薩）至諸佛集處。諸佛各還。惟一女子入於三昧（San Mei，禪定）。殊曰云何此女子得近佛座而我不能。世尊曰汝但覺此女子而自問之。文殊繞女子三匝。鳴指一下。乃托至梵天（Fan Tian，色界天）。盡其神力而不能出。世尊曰。假使百千文殊亦出此女子定不得。下方過四十二恒河沙國土有罔明菩薩能出此女子定。須臾罔明從地涌出。世尊敕出。罔明乃鳴指一下。女子於是從定而出。 世尊因為文殊菩薩來到諸佛聚集的地方。諸佛各自返回。只有一位女子進入了禪定。文殊菩薩說：'為什麼這位女子能夠靠近佛座而我不能？' 世尊說：'你只要喚醒這位女子，然後親自問她。' 文殊菩薩繞著女子轉了三圈，彈了一下手指，想把她送到梵天，用盡了神通力量也不能使她出定。世尊說：'即使有成百上千個文殊菩薩，也不能使這位女子出定。' 在下方經過四十二恒河沙數國土的地方，有一位罔明菩薩能夠使這位女子出定。一會兒，罔明菩薩從地裡涌出。世尊命令他使女子出定。罔明菩薩彈了一下手指，女子於是從禪定中出來。 翠巖芝云。僧投寺里宿。賊打不防家。　五云逢云。不惟文殊不能出 翠巖芝云說：僧人投宿在寺廟裡，被賊打劫卻不提防自己的家。五云逢云說：不僅僅是文殊菩薩不能使她出定。

【English Translation】 English version With three hundred pounds of iron shackles on my head, I clearly have reason but cannot express it. Silently sitting before Ji Zu Feng (Chicken Foot Mountain, where Mahakasyapa entered Samadhi), I still use the Jin Lan (Kasaya, robe) to deceive future generations. (Nun Wu Zhu Chi) Finally, the secret was inadvertently leaked again. The old man with scorched teeth chews raw iron. The jade whip shatters the bright moon pearl, implicating descendants and exposing their ugliness. (Zhan Tang Shen) An eighty-year-old woman has not yet married. Her tender heart is tied in knots, to whom can she confide? Now, taking advantage of the power of the spring god, she is delighted to see a hint of spring between her eyebrows. (Xiang Chuang Hai) The impartiality of the transforming mother is as flat as a palm. Hundreds of flowers are like brocade, it is the height of spring. Usually, I embroider mandarin ducks for people to see. Today, I give away the needle and thread together. (Wei Yi Run) Once the beacon fire is lit, all nations worry. I take your hand and go up to the high building. The famous courtesan secretly laughs at the loyal soldiers, for they do not see the lady is also upstairs. (Nan An Yi) High bun, cloud-like hair, palace-style makeup, the spring breeze plays a tune of 'Du Wei Niang'. For Sikong, these are common occurrences, but they infuriate the Suzhou governor. (Shi Gong Bin) The king rises early, the ministers rise early. The moon sets in the red palace, and the sky is about to dawn. Wearing golden belts, they go to court to face the king. The smoke from the imperial incense burner is misty, and the palace is deep and quiet. At noon, the Wu Gate is quiet, the new moon rises, and a phoenix bird cries in the palace. (Qi Sheng Shi) The World Honored One, because Manjusri (Wen Shu, Manjusri Bodhisattva) came to the place where all the Buddhas gathered. The Buddhas returned to their respective places. Only one woman entered Samadhi (San Mei, meditation). Manjusri said, 'Why can this woman be close to the Buddha's seat while I cannot?' The World Honored One said, 'You just awaken this woman and ask her yourself.' Manjusri circled the woman three times and snapped his fingers, trying to send her to Brahma Heaven (Fan Tian, the Form Realm Heaven), but he could not get her out of Samadhi even with all his divine power. The World Honored One said, 'Even if there were hundreds of thousands of Manjusris, they could not get this woman out of Samadhi.' Below, passing through forty-two Ganges sand-like lands, there is a Wang Ming Bodhisattva who can get this woman out of Samadhi. In a moment, Wang Ming emerged from the ground. The World Honored One ordered him to get the woman out of Samadhi. Wang Ming snapped his fingers, and the woman came out of Samadhi. Cui Yan Zhi Yun said: A monk stays overnight in a temple, but is robbed by thieves and does not guard his own home. Wu Yun Feng Yun said: It is not only Manjusri who cannot get her out of Samadhi.

此定。祇恐如來也出此定不得。　翠巖真問僧。文殊因甚出不得。罔明因甚卻出得。英邵武方其問時。以手捏其膝而去。真笑云賣匙箸漢未在。　天童覺云。若定若動。當人變弄。鴻毛輕而不輕。泰山重而不重。還知老瞿曇鼻孔在我手裡么。　龍翔欣舉公案了。拈拄杖云。一串穿卻。南澗格云。本來一串。用穿作么。　理安問云。古今盡道女子出定。殊不知個個破家蕩產。今日有三十棒要世尊吃。何故。不因漁父引。怎得見波濤。

拂拭瑤琴月下彈。調高雪曲和應難。五侯費盡平生志。從此詩書懶更看。(寶峰照)

坐擁群峰覆白雲。鶯啼深谷不知春。巖前花雨紛紛落。夢覺初回識故人。(石門易)

畫得天然別。花間試展開。黃鶯偷眼覷。不敢下枝來。(慈受深)

出得出不得。是定非正定。罔明與文殊。喪卻窮性命。(徑山杲)

一畝之地。三蛇九鼠。仔細看來。是何面㭰。(佛照光)

誰在畫樓西。相逢笑語低。到家春色晚。花落鷓鴣啼。(雪庵瑾)

花落銀床春爛熳。月沉金帳夜迢遙。虛堂寂寞無人共。祇把檀香盡意燒。(中峰本)

玉苑梁園玩早春。滿林香艷醉遊人。不禁簾外啼鶯切。空使落花狼藉深。(理安問)

玄石一酲醉三年。妻兒抱首哭

【現代漢語翻譯】 現代漢語譯本： 此定。只恐怕如來（Tathagata，佛的稱號）也出不了這個定。翠巖真問僧人：『文殊（Manjusri，智慧的象徵）為什麼出不了定？罔明（Wang Ming，指無明）為什麼卻能出定？』英邵武當他問的時候，用手捏他的膝蓋離開了。翠巖真笑著說：『賣匙箸的漢子還未到。』 天童覺說：『若定若動，當人變弄。鴻毛輕而不輕，泰山重而不重。還知道老瞿曇（Gautama，釋迦牟尼佛的姓）的鼻孔在我手裡嗎？』 龍翔欣舉完公案，拿起拄杖說：『一串穿卻。』南澗格說：『本來就是一串，用穿做什麼？』 理安問：『古今都說女子出定，殊不知個個破家蕩產。今日有三十棒要世尊（Lokajyestha，佛的稱號）吃。何故？不因漁父引，怎得見波濤。』 拂拭瑤琴月下彈，調高雪曲和應難。五侯費盡平生志，從此詩書懶更看。(寶峰照) 坐擁群峰覆白雲，鶯啼深谷不知春。巖前花雨紛紛落，夢覺初回識故人。(石門易) 畫得天然別，花間試展開。黃鶯偷眼覷，不敢下枝來。(慈受深) 出得出不得，是定非正定。罔明與文殊，喪卻窮性命。(徑山杲) 一畝之地，三蛇九鼠。仔細看來，是何面㭰。(佛照光) 誰在畫樓西，相逢笑語低。到家春色晚，花落鷓鴣啼。(雪庵瑾) 花落銀床春爛熳，月沉金帳夜迢遙。虛堂寂寞無人共，只把檀香盡意燒。(中峰本) 玉苑梁園玩早春，滿林香艷醉遊人。不禁簾外啼鶯切，空使落花狼藉深。(理安問) 玄石一酲醉三年，妻兒抱首哭。

【English Translation】 English version: This Samadhi (state of meditative consciousness). I fear even Tathagata (the thus-gone one, an epithet of the Buddha) cannot emerge from this Samadhi. Cuiyan Zhen asked a monk: 'Why can't Manjusri (Bodhisattva of wisdom) emerge from Samadhi? Why can Wang Ming (ignorance) emerge?' When Ying Shaowu asked this, he pinched his knee and left. Zhen laughed and said: 'The seller of spoons and chopsticks has not yet arrived.' Tiantong Jue said: 'Whether in Samadhi or in motion, the person transforms and plays. A feather is light yet not light, Mount Tai is heavy yet not heavy. Do you know that old Gautama's (Buddha's family name) nostrils are in my hands?' Longxiang Xin finished citing the Koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation), and raised his staff, saying: 'One string pierces through.' Nanjian Ge said: 'It was originally one string, what is the use of piercing?' Li'an asked: 'People throughout history have said that women emerge from Samadhi, but they do not know that each one ruins their family and squanders their wealth. Today, there are thirty blows to be given to Lokajyestha (the world honored one, an epithet of the Buddha). Why? If not for the fisherman's guidance, how could one see the waves?' 'Wipe the jade zither and play it under the moon, the high tune of the snow song is difficult to harmonize with. The five lords have exhausted their life's ambitions, from now on, they are too lazy to read poetry and books.' (Baofeng Zhao) 'Sitting and embracing the peaks covered with white clouds, the orioles sing in the deep valleys, unaware of spring. Flower rain falls in abundance before the rocks, awakening from a dream, one recognizes an old friend.' (Shimen Yi) 'Painted naturally different, try unfolding it among the flowers. The oriole steals a glance, not daring to come down to the branch.' (Cishou Shen) 'Able to emerge or unable to emerge, this Samadhi is not true Samadhi. Wang Ming and Manjusri, lose their entire lives.' (Jingshan Gao) 'One mu of land, three snakes and nine rats. Look carefully, what kind of face is this?' (Fozhao Guang) 'Who is in the painted building to the west, meeting and laughing softly. Arriving home, the spring colors are late, flowers fall and the partridges cry.' (Xue'an Jin) 'Flowers fall on the silver bed, spring is brilliantly luxuriant, the moon sinks in the golden tent, the night is long and distant. The empty hall is lonely, with no one to share it, only burning sandalwood incense with all one's heart.' (Zhongfeng Ben) 'Playing in the jade garden and Liang garden in early spring, the fragrant beauty fills the forest, intoxicating the visitors. Unable to bear the orioles singing urgently outside the curtain, causing the fallen flowers to be scattered and deep.' (Li'an Wen) 'Xuan Shi is drunk for three years from one cup, his wife and children embrace their heads and cry.'

蒼天。饒君題盡招魂賦。樂得安閒自在眠。文殊智。罔明賢。出入如何得話圓。春光不改東風面。惹得江南啼杜䳌。(三宜盂)

錦城絲管日紛紛。半入江風半入云。此曲祇應天上有。人間能得幾回聞。(南庵依)

君在湘江頭。妾在湘江尾。相思不相見。共飲湘江水。(撫松𡨂)

輪囷鐵干漫梳風。嶺外丹楓鬥彩紅。亦有幽思寫不得。和煙和雨在雲中。(法林音)

世尊示隨色摩尼珠。問五方天王此珠作何色。時五方天王互說異色。世尊藏珠。復抬手曰。此珠作何色。天王曰佛手無珠何處有色。世尊曰。汝何迷倒之甚。吾將世珠示之。便強說有青黃赤白色。吾將真珠示之。便總不知。時五方天王悉皆契悟。

綠雨蕉云。大小世尊被五方天王換卻眼睛也不知。

世尊在尼拘律樹下坐次。二商人問世尊還見車過不。曰不見。還聞不。曰不聞。莫禪定不。曰不禪定。莫睡臥不。曰不睡臥。莫別去不。曰不別去。商人乃嘆曰。善哉世尊覺而不見。遂獻白㲲兩段。

天童悟云。商人如是問。世尊如是答。甚處是商人見。世尊覺而不見處。　大愚鵬云。三界大師被商人推在三百丈爛泥坑裡。至今起不得。

世尊昔至多子塔前命摩訶迦葉分座令坐。以僧伽黎圍之。遂告曰。吾有

【現代漢語翻譯】 現代漢語譯本： 蒼天啊！就算你寫盡了招魂的賦，也比不上安閒自在地睡覺快樂。文殊菩薩的智慧啊，罔明菩薩的賢能啊，他們的出入如何才能說得圓滿呢？春天的景色依舊是東風吹拂的樣子，引得江南的杜鵑鳥啼叫。

錦官城的音樂日日不斷，一半飄入江風中，一半飄入雲端里。這樣的曲子只應天上有，人間能聽到幾回呢？（錦城，即成都的別稱）

你住在湘江的源頭，我住在湘江的末尾。彼此相思卻不能相見，共同飲用湘江的水。（湘江，指湖南境內的湘江）

盤曲的鐵樹幹慢慢地梳理著風，嶺外的紅色楓葉爭奇鬥豔。也有幽深的心思無法寫出來，只能和著煙雨飄渺在雲中。（嶺外，指五嶺以南的地區）

世尊（釋迦牟尼佛的尊稱）展示一顆隨色的摩尼珠（梵語，意為如意寶珠），問五方天王（佛教護法神）這顆珠是什麼顏色。當時五方天王各自說出不同的顏色。世尊把珠子藏起來，又抬起手說：『這顆珠是什麼顏色？』天王說：『佛的手裡沒有珠子，哪裡來的顏色？』世尊說：『你們為何如此迷惑顛倒？我將世俗的珠子給你們看，你們就硬說有青黃赤白色；我將真如之珠給你們看，你們就完全不知道。』當時五方天王全都領悟了。

綠色的雨，像芭蕉一樣的云。大小世尊（指一切佛）被五方天王換掉了眼睛也不知道。

世尊在尼拘律樹（一種樹名）下坐著，兩個商人問世尊是否看見有車經過。世尊說：『沒有看見。』又問：『聽見了嗎？』世尊說：『沒有聽見。』商人問：『莫非在禪定中？』世尊說：『沒有在禪定中。』又問：『莫非在睡覺？』世尊說：『沒有在睡覺。』又問：『莫非離開了？』世尊說：『沒有離開。』商人於是感嘆說：『太好了，世尊覺悟了卻什麼也沒看見。』於是獻上兩段白㲲（一種絲織品）。

天童悟云禪師說：『商人這樣問，世尊這樣答，哪裡是商人看見的地方？世尊覺悟了卻什麼也沒看見的地方。』大愚鵬云禪師說：『三界大師（指佛）被商人推到三百丈深的爛泥坑裡，至今也起不來。』

世尊過去到多子塔（佛塔名）前，命令摩訶迦葉（釋迦牟尼佛的十大弟子之一）分一半座位給他坐，用僧伽黎（梵語，指出家人的袈裟）蓋住他，於是告訴他說：

【English Translation】 English version: Oh, heavens! Even if you exhaust yourself writing elegies to summon souls, it's still better than sleeping peacefully and freely. The wisdom of Manjushri (Bodhisattva of Wisdom), the virtue of Wangming (another Bodhisattva), how can their comings and goings be spoken of completely? The spring scenery remains the same, with the east wind blowing, attracting the cuckoos of Jiangnan (regions south of the Yangtze River) to sing.

In the city of Brocade (another name for Chengdu), the music of silk and bamboo instruments fills the days, half entering the river breeze, half entering the clouds. Such a melody should only exist in heaven; how many times can it be heard in the human world? (Jin Cheng is another name for Chengdu)

You are at the source of the Xiang River (a river in Hunan Province), I am at the end of the Xiang River. We long for each other but cannot meet, sharing the water of the Xiang River.

The gnarled iron trunk slowly combs the wind, the red maple leaves beyond the mountains compete in colorful beauty. There are also deep thoughts that cannot be written, mingling with the mist and rain in the clouds. (Ling Wai refers to the area south of the Five Ridges)

The World-Honored One (a title for the Buddha) displayed a Mani jewel (Sanskrit for 'wish-fulfilling jewel') that changes color, asking the Five Heavenly Kings (Buddhist guardian deities) what color the jewel was. At that time, the Five Heavenly Kings each spoke of different colors. The World-Honored One hid the jewel and then raised his hand, saying, 'What color is this jewel?' The Heavenly Kings said, 'There is no jewel in the Buddha's hand, where does the color come from?' The World-Honored One said, 'Why are you so deluded and confused? When I show you a worldly jewel, you insist on saying it has colors of blue, yellow, red, and white; when I show you the jewel of true suchness, you are completely unaware.' At that time, the Five Heavenly Kings all awakened.

Green rain, clouds like banana leaves. The great and small World-Honored Ones (referring to all Buddhas) had their eyes replaced by the Five Heavenly Kings without even knowing it.

The World-Honored One was sitting under a Nigrodha tree (a type of tree), when two merchants asked the World-Honored One if he had seen a cart pass by. The World-Honored One said, 'I did not see it.' They asked, 'Did you hear it?' The World-Honored One said, 'I did not hear it.' The merchants asked, 'Are you perhaps in meditation?' The World-Honored One said, 'I am not in meditation.' They asked, 'Are you perhaps sleeping?' The World-Honored One said, 'I am not sleeping.' They asked, 'Are you perhaps leaving?' The World-Honored One said, 'I am not leaving.' The merchants then exclaimed, 'Excellent, the World-Honored One is aware but sees nothing!' Thereupon, they offered two pieces of white cotton cloth.

Zen Master Wuyun of Tiantong said, 'The merchants asked in this way, the World-Honored One answered in this way, where is the place where the merchants see? The place where the World-Honored One is aware but sees nothing.' Zen Master Dayu Pengyun said, 'The Master of the Three Realms (referring to the Buddha) was pushed by the merchants into a three-hundred-foot-deep mud pit, and still cannot get out.'

The World-Honored One once went to the front of the Many Sons Pagoda (a pagoda name), ordered Mahakasyapa (one of the ten great disciples of Shakyamuni Buddha) to share his seat with him, covered him with a Sanghati (Sanskrit, the outer robe of a monk), and then told him:

正法眼藏。密付于汝。汝當護持。傳授將來無令斷絕。

僧問興化。多子塔前共談何事。化云。一人傳實。萬人傳虛。

密傳分半座。正好驀面唾。不與么。且放過。子孫未免遭殃禍。(海印信)

于道無所證。方通萬法路。或明或暗行。不慎亦不護。月來松色寒。云去青山露。今古天臺橋。幾人能得度。(投子青)

世尊臨入涅槃。文殊請再轉法輪。世尊咄曰。文殊。吾四十九年未曾說一字。請我再轉法輪。是吾曾轉法輪耶。

雪峰空云。世尊從文殊請不從文殊請。　友可玄雲。相逢盡道休官好。林下何曾見一人。

末上何曾轉法輪。祇今再轉謾勞神。路行人不知天曉。猶把靈符執夜明。(北澗簡)

老漢生平太脫空。將無作有誑盲聾。臨期一語方真實。也是阇黎飯後鐘。(別山智)

當陽據座已周遮。何事迎風更撒沙。囚口賊贓招盡了。清廉猶自向人夸。(法林音)

世尊于涅槃會上以手摩胸曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾悉皆契悟。

云峰悅云。然則膏肓之病不足以發藥。云峰今日且作死馬醫。汝等諸人皮下還有血么。　東禪觀云。眾中若有個作者。才見伊

【現代漢語翻譯】 現代漢語譯本： 正法眼藏（Dharma Eye Treasury）。秘密地交付給你。你應當護持，傳授給後人，不要讓它斷絕。

有僧人問興化（Xinghua，禪師）。多子塔（Stupa of Many Children）前共同談論什麼事？興化說：『一人傳的是實情，萬人傳的卻是虛假。』

秘密傳授分半座，正好迎面唾棄。不這樣嗎？且放過。子孫未免遭受災禍。（海印信）

于道沒有證悟，才通往萬法的道路。或明或暗地行走，不謹慎也不守護。月亮出來松樹的顏色顯得寒冷，雲彩散去青山顯露出來。自古以來的天臺橋（Tiantai Bridge），有幾人能夠得度？（投子青）

世尊（World-Honored One，釋迦牟尼佛的尊稱）臨近涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時，文殊（Manjusri，文殊菩薩）請佛再轉法輪（turn the Dharma wheel，指宣講佛法）。世尊呵斥道：『文殊，我四十九年未曾說過一個字，請我再轉法輪，難道我曾經轉過法輪嗎？』

雪峰空（Xuefeng Kong，禪師）說：『世尊是從文殊的請求還是不從文殊的請求？』 友可玄（You Ke Xuan，禪師）說：『相逢時都說辭官好，林下何曾見過一個人？』

末上何曾轉法輪，如今再轉白費精神。路上的行人不知天已亮，還拿著靈符在黑夜裡照明。（北澗簡）

老漢我平生太過空虛，將沒有的當作有的來欺騙盲人和聾子。臨終時說的一句話才真實，也不過是阇黎（Ajari，梵語，意為導師）飯後的鐘聲。（別山智）

當陽（Dangyang，地名）據座已經周全遮蓋，為何還要迎風撒沙？囚犯的口供和贓物都招認完了，清廉的人還要向人誇耀。（法林音）

世尊在涅槃法會上用手摩挲胸膛說：『你們好好觀看我紫磨金色之身，瞻仰足夠，不要後悔。如果說我滅度了，就不是我的弟子。如果說我不滅度，也不是我的弟子。』當時百萬億大眾都全部契悟。

云峰悅（Yunfeng Yue，禪師）說：『既然如此，那麼病入膏肓不足以用藥來治療。云峰我今天且當死馬醫。你們這些人皮下還有血嗎？』 東禪觀（Dongchan Guan，禪師）說：『大眾中如果有個能有所作為的人，才見到他』

【English Translation】 English version: The Eye Treasury of the True Dharma. Secretly entrusted to you. You must protect and uphold it, transmitting it to future generations without allowing it to be cut off.

A monk asked Xinghua (Zen master): 'What were you discussing together in front of the Stupa of Many Children?' Xinghua said, 'One person transmits the truth, but ten thousand transmit falsehoods.'

Secret transmission divides the seat in half, just right to spit in the face. If not so? Then let it pass. Descendants will inevitably suffer misfortune. (Haiyin Xin)

Without enlightenment to the Way, one can access the path of myriad dharmas. Walking in light or darkness, neither cautious nor protective. The moon rises, the color of the pines is cold. The clouds depart, the green mountains are revealed. Since ancient times, the Tiantai Bridge, how many can cross it? (Touzi Qing)

When the World-Honored One (尊稱，respectful title for Shakyamuni Buddha) was about to enter Nirvana (佛教術語，Buddhist term for the state of liberation from the cycle of birth and death), Manjusri (文殊菩薩，Manjusri Bodhisattva) requested the Buddha to turn the Dharma wheel (指宣講佛法，referring to the preaching of the Dharma) again. The World-Honored One rebuked him, saying, 'Manjusri, for forty-nine years I have not spoken a single word. You ask me to turn the Dharma wheel again. Have I ever turned the Dharma wheel?'

Xuefeng Kong (禪師，Zen master) said, 'Did the World-Honored One follow Manjusri's request or not?' You Ke Xuan (禪師，Zen master) said, 'When people meet, they all say it's good to resign from office, but have you ever seen a single person in the forest?'

At the end, when has the Dharma wheel been turned? Turning it again now is a waste of effort. The traveler on the road does not know that dawn has broken, and still holds a talisman to illuminate the night. (Beijian Jian)

This old man's life has been too empty, taking what is not and making it seem to be, deceiving the blind and deaf. The one word spoken at the end is the only truth, but it is just like the bell after the Ajari's (梵語，Sanskrit for teacher) meal. (Bieshan Zhi)

Sitting firmly in Dangyang (地名，place name) is already completely covered, why further scatter sand against the wind? The prisoner's confession and stolen goods have all been admitted, yet the honest man still boasts to others. (Falin Yin)

The World-Honored One, at the Nirvana assembly, stroked his chest with his hand and said, 'You should carefully observe my body of purple-gold color, gaze upon it sufficiently, and do not regret it. If you say that I have passed into extinction, you are not my disciples. If you say that I have not passed into extinction, you are also not my disciples.' At that time, a million trillion beings all attained enlightenment.

Yunfeng Yue (禪師，Zen master) said, 'If that is so, then a disease that has penetrated the marrow is not worth treating with medicine. I, Yunfeng, will act as a doctor for a dead horse today. Do you all still have blood under your skin?' Dongchan Guan (禪師，Zen master) said, 'If there is someone capable among the assembly, only then will he be seen.'

以手摩胸。便出約住云。瞿曇。你者丑舉止休拈出也。他若知非。決定緘口。免見百萬億眾隨邪倒見。　高峰妙云。老漢四十九年顛之倒之。橫說豎說貴圖末後慇勤。殊不知賺他百萬億眾。至今墮在鐵圍山下無由解脫。　清化嶾云。當時山僧若在。但輕輕向世尊背上撫一下云。老不休心。非但令瞿曇滿面慚惶。亦免百萬人天杓卜聽虛聲。　崇先奇云。漆以堅自割。膏以明自焚。黃面瞿曇至死不變。強哉矯。

摩胸告眾誑嬰兒。怎奈身移步不移。接響承虛三千載。春風依舊草萋萋。(長靈卓)

風搖柳線波旬舞。雨邑花腮慶喜悲。黃面瞿曇何處去。令人到此祇攢眉。(無準范)

雙林樹下手摩胸。說有談無念脫空。若謂瞿曇曾入滅。錯教啼鳥笑春風。(虛舟度)

老倒瞿曇不識羞。臨行猶自逞風流。摩胸示眾歸何處。啼鳥一聲山更幽。(皖山凝)

世尊涅槃日。迦葉最後至。世尊乃于棺中露雙趺示之。迦葉乃作禮。請如來以三昧火而自阇維。即時金棺從七寶床升舉。繞俱尸羅城七匝卻還本處。化火光三昧而自焚之。

城山洽云。黃面老子賣弄四十九年猶未足意。臨末梢頭又做出許多伎倆。真個不知死活。雖然如是。粉骨碎身未足酬。

未出王宮已涅槃。何須雙足露金棺。致

【現代漢語翻譯】 現代漢語譯本 以手摩胸，便說要阻止這件事。『瞿曇（釋迦牟尼佛的稱號），你這醜陋的舉止不要再拿出來了。』如果他們知道這是不對的，一定會閉口不言，避免讓百萬億眾跟隨邪見而顛倒。高峰妙云說：『老漢我四十九年顛來倒去，橫說豎說，貴在最後這份慇勤。殊不知欺騙了百萬億眾，至今還墮落在鐵圍山下無法解脫。』清化嶾說：『當時如果山僧我在場，只會輕輕地在世尊背上撫摸一下說：老了還不肯休息。』這樣非但能讓瞿曇滿面慚愧，也能避免百萬人天白白聽了虛假的聲音。崇先奇說：『用漆來顯示堅硬反而會割傷自己，用膏油來照明反而會焚燒自己。黃面瞿曇（指佛）至死不變，真是太逞強了。』 摩胸告誡眾人，這是在欺騙嬰兒。怎奈身體雖然移動，腳步卻不移動。接響承虛三千載，春風依舊草萋萋。（長靈卓） 風搖柳線，波旬（佛教中的魔王）起舞；雨濕花瓣，阿難（釋迦牟尼的十大弟子之一，以多聞第一著稱）悲傷。黃面瞿曇（指佛）去了哪裡？令人到此只能緊鎖眉頭。（無準范） 雙林樹下手摩胸，說有說無，念頭都已脫空。如果說瞿曇（指佛）已經入滅，那就錯了，啼叫的鳥兒會嘲笑這美好的春風。（虛舟度） 老朽的瞿曇（指佛）不知羞恥，臨終還要逞風流。摩胸示眾，最終歸向何處？一聲鳥鳴，山谷更顯幽靜。（皖山凝） 世尊涅槃之日，迦葉（釋迦牟尼的十大弟子之一，以頭陀第一著稱）最後趕到。世尊於是從棺材中露出雙足給他看。迦葉於是行禮，請求如來用三昧火（佛教中的一種禪定境界中產生的火焰）自行火化。隨即金棺從七寶床上升起，繞俱尸羅城（釋迦牟尼涅槃的地點）七圈后回到原處，化為火光三昧而自行焚化。 城山洽說：『黃面老子賣弄了四十九年還不滿足，臨到最後又做出這麼多伎倆，真是不知死活。』雖然如此，粉身碎骨也無法報答佛恩。 未出王宮已涅槃，何須雙足露金棺。致

【English Translation】 English version He stroked his chest with his hand and said he wanted to stop this. 'Gautama (title of Shakyamuni Buddha), don't bring out this ugly behavior again.' If they knew it was wrong, they would definitely shut up and avoid letting millions of people follow wrong views and be misled. Gaofeng Miaoyun said: 'I, the old man, have been turning things upside down for forty-nine years, speaking horizontally and vertically, valuing this last bit of diligence. Little did I know that I deceived millions of people, and they are still falling under the Iron Mountain, unable to escape.' Qinghua Yin said: 'If I, the mountain monk, had been there at the time, I would have gently stroked the World Honored One's back and said: You are old and still not willing to rest.' This would not only make Gautama ashamed, but also prevent millions of people from listening to false voices in vain. Chongxian Qi said: 'Using lacquer to show hardness will only cut oneself, and using ointment to illuminate will only burn oneself. The yellow-faced Gautama (referring to the Buddha) does not change until death, how strong and pretentious.' Stroking his chest and telling the crowd, this is deceiving infants. But what can be done when the body moves but the feet do not? Receiving echoes and inheriting emptiness for three thousand years, the spring breeze is still lush with grass. (Changling Zhuo) The wind shakes the willow branches, Mara (the demon king in Buddhism) dances; the rain wets the flower petals, Ananda (one of Shakyamuni's ten major disciples, known for being the most learned) is sad. Where has the yellow-faced Gautama (referring to the Buddha) gone? It makes people here only frown. (Wuzhun Fan) Stroking his chest under the twin Sala trees, speaking of existence and non-existence, all thoughts have been emptied. If you say that Gautama (referring to the Buddha) has already entered Nirvana, then you are wrong, the chirping birds will laugh at this beautiful spring breeze. (Xuzhou Du) The old Gautama (referring to the Buddha) is shameless, still showing off his charm at the end of his life. Stroking his chest to show the crowd, where does he ultimately go? A bird's cry makes the mountains even more secluded. (Wanshan Ning) On the day of the World Honored One's Nirvana, Kashyapa (one of Shakyamuni's ten major disciples, known for being the foremost in ascetic practices) arrived last. The World Honored One then revealed his feet from the coffin for him to see. Kashyapa then paid his respects and requested the Tathagata to cremate himself with the Samadhi fire (a flame produced in a state of meditative concentration in Buddhism). Immediately, the golden coffin rose from the seven-jeweled bed, circled the city of Kushinagar (the place where Shakyamuni entered Nirvana) seven times, and then returned to its original place, transforming into the Samadhi of fire and cremating itself. Chengshan Qia said: 'The yellow-faced old man showed off for forty-nine years and was still not satisfied. At the very end, he made so many tricks, truly not knowing life and death.' Even so, crushing bones and pulverizing the body is not enough to repay the Buddha's kindness. Before leaving the palace, already in Nirvana, why reveal golden feet from the coffin? To

令迦葉雙眉皺。慶喜門前倒剎竿。(佛鑒勤)

臨行當休未肯休。雙趺一出便難收。至今骨節連毛竅。暴露春風百草頭。(虛堂愚)

周行七步猶成跡。槨示雙趺豈易收。微雨灑花千點淚。淡煙籠竹一堆愁。(高峰妙)

開口已經遭打殺。臨終又賣醜行藏。生平浩氣難收拾。死到棺材也發狂。(靈機觀)

世尊未離兜率已降王宮。未出母胎度人已畢。

天岳晝云。莫待是非來入耳。從前知己反為仇。　不退勇云。新羅國里火灼。吳越石人燒腳。志公拋卻杖頭剪刀。打倒天臺國清寺里豐干住底墻壁。汾陽太子院裡驀然聳出一隻匾㭰高郵野鴨。逢人便低頭雲師太師太。乃左右顧視云。玄沙去後無訊息。紅白枝枝不著華。

利刃有蜜不須䑛。蠱毒之家水莫嘗。不䑛不嘗俱不犯。端然衣錦自還鄉。(大慧杲)

未離兜率降王宮。便就刀山入鑊湯。等閑擒住白拈賊。滿眼俱為敗露贓。(瞎堂遠)

肌骨當初赫赤窮。麵皮今日厚千重。撩頭搭尾應更點。贏賽阇黎齋后鐘。(或庵體)

日出天歡喜。云生地起愁。如何人不老。得似水長流。(千巖長)

朱弦彈夜月。翠袖舞春風。祇者逍遙處。何人得與同。(恕中慍)

蜀魄千年尚怨誰。聲聲啼血向花枝。滿山

【現代漢語翻譯】 現代漢語譯本： 令迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）雙眉緊鎖，慶喜（Ānanda，阿難，釋迦牟尼十大弟子之一，以記憶力超群著稱）在門前倒下了剎竿（寺廟或佛塔前的旗桿）。（佛鑒勤禪師）

臨行之時本該休息卻不肯休息，雙足一旦邁出便難以收回。直到如今，骨節連著毛孔，都暴露在春風中，如同百草的頂端。（虛堂愚禪師）

周行七步（佛陀出生後行走七步的典故）仍然留下了足跡，在棺槨中示現雙足又怎能輕易掩蓋？細雨灑落花瓣，如同千點淚珠，淡淡的煙霧籠罩竹林，像一堆愁緒。（高峰妙禪師）

剛一開口就已經遭到打殺，臨終之際又出賣醜陋的行跡。平生浩然之氣難以收拾，死到臨頭進了棺材也還在發狂。（靈機觀禪師）

世尊（釋迦牟尼佛）還未離開兜率天（Tuṣita Heaven，欲界六天之一，彌勒菩薩現在居住的地方）就已經降生王宮，還未出離母胎就已經度化眾生完畢。

天岳山的白晝雲彩。不要等到是非傳入耳中，從前的知己反而變成了仇敵。不退勇禪師說，新羅國里燃起大火，吳越的石人被燒傷了腳。志公禪師拋棄了禪杖上的剪刀，打倒了天臺山國清寺里豐干禪師居住的墻壁。汾陽太子院裡忽然聳出一隻匾額，高郵的野鴨。遇到人就低頭說『師太師太』。然後左右顧視說，玄沙禪師去世后杳無音訊，紅白色的樹枝上沒有花朵。

鋒利的刀刃上有蜜糖也不要舔，有蠱毒的人家裡的水不要嘗。不舔不嘗，全都避免，自然可以衣錦還鄉。（大慧杲禪師）

還未離開兜率天就降生王宮，隨即就進入刀山和鑊湯（地獄）。輕而易舉地擒住了空手行竊的賊人，滿眼看到的都是已經敗露的贓物。（瞎堂遠禪師）

當初的肌骨是如此的赤貧，如今的麵皮卻厚了千百重。撩起頭搭上尾巴，應該重新點檢一番，勝過阇黎（Acharya，阿阇梨，規範師）齋飯後的鐘聲。（或庵體禪師）

太陽出來，天空歡喜，雲彩升起，大地生愁。如何才能使人不老，像流水一樣長流不息？（千巖長禪師）

在夜晚彈奏硃紅色的琴絃，翠綠的衣袖在春風中飛舞。只有逍遙自在的地方，什麼人能夠與我一同前往？（恕中慍禪師）

蜀地的杜鵑鳥，千年以來還在怨恨誰？聲聲啼血，對著花枝鳴叫，滿山都是。

【English Translation】 English version: Mahākāśyapa (one of the ten major disciples of Śākyamuni, known for his ascetic practices) furrows his brow, Ānanda (one of the ten major disciples of Śākyamuni, known for his excellent memory) falls the flagpole (the flagpole in front of a temple or pagoda) before the gate. (Chan Master Fojian Qin)

When about to depart, one should rest but refuses to. Once the two feet step out, it's hard to retract. Even now, the joints are connected to the pores, exposed in the spring breeze, like the tips of a hundred grasses. (Chan Master Xutang Yu)

Walking seven steps (allusion to the Buddha walking seven steps after birth) still leaves traces, how can showing the two feet in the coffin be easily concealed? Fine rain sprinkles flower petals, like a thousand teardrops, faint smoke shrouds the bamboo forest, like a pile of sorrow. (Chan Master Gaofeng Miao)

As soon as one opens their mouth, they are already beaten to death, at the time of death, they sell their ugly deeds. The noble spirit of a lifetime is difficult to contain, even when dead and in the coffin, they are still mad. (Chan Master Lingji Guan)

The World-Honored One (Śākyamuni Buddha) had not yet left the Tuṣita Heaven (one of the six heavens of the desire realm, where Maitreya Bodhisattva currently resides) when he had already descended into the royal palace, had not yet left his mother's womb when he had already finished saving sentient beings.

Daytime clouds on Tianyue Mountain. Do not wait for right and wrong to enter your ears, former friends have turned into enemies. Chan Master Butui Yong said, a great fire burns in the country of Silla, the stone men of Wu and Yue have their feet burned. Chan Master Zhigong abandoned the scissors on his staff, knocked down the walls where Chan Master Fenggan lived in Guoqing Temple on Mount Tiantai. Suddenly, a plaque emerged from the Fenyang Prince's Courtyard, a wild duck from Gaoyou. Upon meeting people, it bows its head and says 'Master, Master'. Then it looks around and says, since Chan Master Xuansha passed away, there has been no news, the red and white branches have no flowers.

Do not lick the honey on a sharp blade, do not taste the water from a house with poisonous insects. Not licking, not tasting, avoiding them all, one can naturally return home in brocade. (Chan Master Dahui Gao)

Before leaving the Tuṣita Heaven, he descended into the royal palace, and immediately entered the mountain of knives and the cauldron of boiling water (hell). Easily capturing the thief who steals empty-handed, all that is seen is exposed stolen goods. (Chan Master Xiatang Yuan)

The muscles and bones were so utterly poor in the beginning, but today the face is a thousand times thicker. Lifting the head and attaching the tail, one should re-examine everything, better than the Acharya's (normative teacher) bell after the vegetarian meal. (Chan Master Huoan Ti)

When the sun rises, the sky rejoices, when the clouds rise, the earth sorrows. How can one not grow old, like the flowing water that never ceases? (Chan Master Qianyan Chang)

Playing the crimson strings at night under the moon, emerald sleeves dance in the spring breeze. Only in a place of carefree ease, who can be with me? (Chan Master Shuzhong Yun)

The cuckoo of Shu, who does it still resent after a thousand years? Crying blood with every sound, towards the flowering branches, all over the mountain.

明月東風夜。正是愁人不寐時。(天岳晝)

者貼老鼠藥。佳人恨吃著。吃著便成顛。不髼頭定亦腳(漢關喻)

諸經

經首

[米-木+八]。

僧問地藏琛。以字不成八字不是。未審是甚麼字。藏云看取下注腳。　古南門云。即[米-木+八]是註腳。

以字不是八不成。森羅萬象此中明。直饒巧說千般妙。不是漚和不是經。(披雲寂)

我佛金言義海深。開遮惟要悟真心。首標妙在當頭劄。密使泥牛曉夜吟。(云居祐)

以字不成八字非。爍迦羅眼不能窺。一毛頭上重拈出。忿怒那吒失卻威。(徑山杲)

鳥跡半露蒼苔。蝌蚪並遊春水。若不信受奉行。未免即從座起。(石[(工*幾)/石]明)

不向經題識本真。紙堆討甚法王身。未開梵篋承當去。免作循行數墨人。(絕岸湘)

以字不成八不是。春風拂檻花猶睡。王孫何處未歸來。芳草萋萋愁滿地。(覺浪盛)

以字不成。八字不就。乍看是豈。細讀如豆。不若兩宜。剜衿續袖。[○@(人*人)]。(三宜盂)

由來種樹為乘涼。樹長猶嫌暗客牕。盡力推開推不去。令人千古費商量。(且䂐訥)

蒼頡難造。羅什難譯。牟尼拈出。自先不識。(僧穎實)

【現代漢語翻譯】 現代漢語譯本： 明月東風之夜，正是令人愁苦難以入眠之時。（天岳晝） 有人偷偷放下老鼠藥，美麗的女子恨恨地吃下去。吃下去便成了瘋癲之人，不蓬頭散髮也必定會跛腳。（漢關喻） 諸經 經首 米字去掉木字加上八字。 有僧人問地藏琛禪師：『以』字不像『八』字，『八』字又不是『以』字，不知是什麼字？地藏琛禪師回答說：『看看下面的註解。』古南門禪師說：『就是這個「米字去掉木字加上八字」是註解。』 『以』字不像『八』字，『八』字又不是『以』字，森羅萬象的道理都在其中顯明。縱然你巧妙地說出千般玄妙，也不是水泡和經書。（披雲寂） 我佛的金玉良言，意義深遠如大海。開顯和遮藏，都只是爲了領悟真心。經首的妙處在於當頭一札，秘密地讓泥牛在曉夜吟唱。（云居祐） 『以』字不像『八』字，『八』字又不是『以』字，即使是爍迦羅（Śakra，帝釋天）的眼睛也無法窺視。在一根毫毛的頭上重新拈出，忿怒那吒（Nata，哪吒）也會失去威風。（徑山杲） 鳥的足跡半露在蒼苔之上，蝌蚪成群地遊動在春水之中。如果不能信受奉行，難免會立刻從座位上起身離開。（石[(工幾)/石]明） 不從經題中認識本真，在紙堆里尋找什麼法王之身？還沒打開梵篋就去承擔，免得成為只會循規蹈矩、數著墨跡的人。（絕岸湘） 『以』字不像『八』字，『八』字又不是『以』字，春風吹拂欄桿，花兒還在沉睡。王孫公子在何處還沒有歸來？茂盛的芳草，令人滿地愁緒。（覺浪盛） 『以』字不像『八』字，『八』字不成『就』字。乍一看像是『豈』字，仔細讀起來又像『豆』字。不如兩字都合適，剜取衣襟來接續袖子。[○@(人人)]。（三宜盂） 向來種樹是爲了乘涼，樹長大了還嫌它遮蔽了客人的窗戶。盡力推開卻推不開，令人千百年來費盡思量。（且䂐訥） 蒼頡（Cangjie，傳說中的漢字創造者）難以創造，鳩摩羅什（Kumārajīva，著名佛經翻譯家）難以翻譯，牟尼（釋迦牟尼佛）拈出，自己首先就不認識。（僧穎實）

【English Translation】 English version: On a night of bright moon and eastern breeze, it is when the sorrowful cannot sleep. (Tian Yue Zhou) Someone secretly puts down rat poison. The beautiful woman hates eating it. Eating it turns her mad. Even if her hair isn't disheveled, she will surely limp. (Han Guan Yu) Various Sutras Sutra Beginning The character 『米』 (mǐ, rice) minus 『木』 (mù, wood) plus 『八』 (bā, eight). A monk asked Chan Master Dizang Chen: 『The character 『以』 (yǐ, with, by means of) does not resemble the character 『八』 (bā, eight), and 『八』 is not 『以』. I wonder what character it is?』 Dizang Chen replied, 『Look at the annotation below.』 Ancient Nanmen said, 『This 『米』 minus 『木』 plus 『八』 is the annotation.』 『以』 is not like 『八』, and 『八』 is not 『以』. The myriad phenomena are clearly revealed within this. Even if you skillfully speak of a thousand subtleties, it is neither a bubble nor a sutra. (Pi Yun Ji) The Buddha's golden words are as profound as the sea. Opening and concealing are only for realizing the true mind. The wonder of the sutra's beginning lies in the head note, secretly causing the mud ox to chant day and night. (Yun Ju You) 『以』 is not like 『八』, and 『八』 is not 『以』. Even Śakra's (Śakra, Lord Indra) eyes cannot perceive it. Picking it up again on the tip of a hair, the wrathful Nata (Nata, Nezha) loses his power. (Jing Shan Gao) Bird tracks are half-revealed on the green moss, and tadpoles swim together in the spring water. If you do not believe, accept, and practice accordingly, you will inevitably rise from your seat and leave. (Shi [(工幾)/石] Ming) Without recognizing the original truth from the sutra title, what Dharma King's body are you seeking in a pile of paper? Before opening the Brahma casket, go and take responsibility, lest you become someone who merely follows the rules and counts the ink marks. (Jue An Xiang) 『以』 is not like 『八』, and 『八』 is not 『以』. The spring breeze brushes the railing, and the flowers are still asleep. Where has the prince not returned? The lush grass fills the ground with sorrow. (Jue Lang Sheng) 『以』 is not like 『八』, and 『八』 does not become 『就』 (jiù, accomplish). At first glance, it looks like 『豈』 (qǐ, how), but upon closer inspection, it resembles 『豆』 (dòu, bean). It is better if both are suitable, cutting the collar to extend the sleeves. [○@(人人)]. (San Yi Yu) Traditionally, planting trees is for shade, but when the tree grows tall, it is still disliked for blocking the guest's window. Trying to push it away with all your might, but it cannot be pushed away, causing people to ponder for thousands of years. (Qie Nà) Cangjie (Cangjie, the legendary creator of Chinese characters) found it difficult to create, Kumārajīva (Kumārajīva, famous translator of Buddhist scriptures) found it difficult to translate, and when Muni (Shakyamuni Buddha) picked it out, he himself did not recognize it first. (Seng Ying Shi)

楞嚴

阿難自行乞食次。

乞食原無一定方。若為非意問檀郎。慈傷月面袈裟客。情溺山眉窈窕娘。嬌許鏡分花避笑。艷留釵比玉慚香。若非鸚鵡將人喚。肯信溫柔是夢鄉。(自求膺)

楞嚴。佛告阿難。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。

博山來云。盡大地是個釋迦。阿難𡎺著釋迦鼻孔。盡大地是個阿難。釋迦裂破阿難胸襟。且道向甚麼處見。甚麼處不見。者里著得一隻眼。黃面老子非但瞞人亦乃自瞞。　妙偉俊云。世尊此語有兩負門。若檢點得出。一對鴦鴛池邊獨立。檢點不出。一雙孤雁撲地高飛。

全像全牛意不殊。從來作者共名模。如今要見瞿曇老。剎剎塵塵在半途。(雪竇顯)

堂前露柱久懷胎。產下孩兒頗俊哉。未解語言先作賦。一操直取狀元來。(白雲端)

說離百非存規則。言無一法尚筌罤。毗耶默默曾緘口。摩竭寥寥正掩扉。(佛鑒勤)

初學賣花日。嬌羞掩齒牙。及至容顏老。脫然無可遮。卻笑白雲空自散。不知明月落誰家。(崇覺空)

滄海瀝乾。太虛充滿。衲僧鼻孔長。古佛舌頭短。珠絲度九曲。玉璣才一轉。直下相逢不識渠。始信斯人不合伴。(宏智覺)

隔林彷彿聞機杼。知有人家在翠微。及至入門親見了。元來直是小兒嘻。(簡堂機)

石潤非玉。水麗非金。大禹決而西溯。卞和泣而陸沉。美兮渺兮。錯古礱今。(虛堂愚)

愁腸百結事難別。啞子吃苦向誰說。有語祇可訴東風。相如怎解中心結。(湛然澄)

甕牖繩樞甿隸家。揭竿斬木枉喧譁。要知紫蓋云屯者。一劍能誅白帝蛇。(靈潤機)

楞嚴。佛敕文殊將咒往護。

休尋貝葉及樺皮。文彩隨形即污伊。頂法豈常情測度。咒心須大智傳持。紅爐那許留春雪。黑沼空悲染素絲。會得它山皆故里。縱橫有路自超岐。(自求膺)

楞嚴。佛謂阿難若能轉物即同如來。

若能轉物即如來。春暖山花處處開。自有一雙窮相手。不曾容易舞三臺。(白雲端)

雨色和煙匝四維。眼皮未綻若為窺。等閑覷破金剛際。坦蕩無因役路岐。(或庵體)

他人住處我不住。他人行處我不行。不是與人難共住。大都緇素要分明。(此山應)

堯之垂衣。禹之行水。輪扁斫而手美。紀昌射而利矢。能其能。所其所。人兮物兮。孰此孰彼。(德微昱)

田里青螺皮作骨。階前紅莧葉為花。𧑀蛣身腹無非蟹。水母眼睛全是蝦。(斷流渡)

楞嚴。見見之

【現代漢語翻譯】 現代漢語譯本：

隔著樹林隱約聽到織布機的聲音，知道在翠綠的山坡上住著人家。等到真正走入門內親眼看見，原來只是小孩子在嬉戲。（簡堂機）

石頭濕潤了，卻不是玉；水波盪漾，卻不是金。大禹（Da Yu，中國古代傳說中的治水英雄）疏通河道向西回溯，卞和（Bian He，春秋時期楚國人，發現了和氏璧）悲傷哭泣以至沉沒。多麼美好而又多麼渺茫啊，混淆了古代和現在。（虛堂愚）

憂愁的思緒像打了無數個結，事情難以分辨清楚。啞巴吃了黃連，向誰訴說呢？想說的話只能向東風傾訴，司馬相如（Sima Xiangru，西漢辭賦家）又怎能解開我心中的結呢？（湛然澄）

用瓦罐做窗戶，用繩子做門軸，這是貧苦農民的家。揭竿而起，砍伐樹木，只是徒勞地喧譁。要知道那些像紫色的傘蓋一樣聚集起來的人，一把劍就能誅殺白帝蛇。（靈潤機）

《楞嚴經》（Lèngyán jīng）：佛陀（Fo，佛教創始人）命令文殊菩薩（Wenshu Pusa，智慧的象徵）帶著咒語前去守護。

不要去尋找寫在貝葉和樺樹皮上的經文，文字和色彩隨著形式而沾染污垢。領悟佛法的至高境界豈能用常人的情感來揣測？咒語的核心必須由具有大智慧的人來傳承。紅色的爐子怎能容許春天的雪停留？黑色的沼澤只能徒然悲嘆絲綢被染黑。領會到這個道理，就會覺得天下處處都是故鄉，縱橫馳騁，自有道路超越險阻。（自求膺）

《楞嚴經》（Lèngyán jīng）：佛陀（Fo，佛教創始人）對阿難（Anan，佛陀的十大弟子之一）說，如果能轉化外物，就等同於如來（Rulai，佛的稱號之一）。

如果能轉化外物就等同於如來，春天氣候溫暖，山花處處盛開。但總有一雙貧窮的手，不曾輕易地在舞臺上跳舞。（白雲端）

雨色和煙霧籠罩著四面八方，眼睛還沒有睜開，又怎能窺視？隨意地看破金剛的境界，坦蕩無阻，沒有原因被道路所束縛。（或庵體）

別人居住的地方我不居住，別人行走的道路我不行走。不是難以與人共同生活，而是出家人和俗人本來就要分清楚。（此山應）

堯（Yao，中國古代的聖賢君主）垂衣而治，禹（Yu，中國古代的聖賢君主）疏導洪水，輪扁（Lun Bian，春秋時期的巧匠）斫輪而技藝精美，紀昌（Ji Chang，古代的射箭高手）射箭而箭無虛發。發揮他們的才能，做好他們的事情。人啊物啊，誰是主體，誰是客體呢？（德微昱）

田地裡的青螺，外殼當作骨骼；臺階前的紅莧菜，葉子當作花朵。𧑀蛣（一種小螃蟹）的身體和腹部沒有不是螃蟹的，水母的眼睛全都是蝦。（斷流渡）

《楞嚴經》（Lèngyán jīng）：見見之。

English version:

Hearing the sound of looms faintly through the woods, I know there are houses on the verdant slopes. But when I enter and see for myself, it turns out to be just children playing. (Jiantang Ji)

Stone is moist, but not jade; water is beautiful, but not gold. Da Yu (the Great Yu, a legendary ruler in ancient China known for his flood control) dredged the rivers and traced back westward; Bian He (a man in the Spring and Autumn period who discovered a precious jade) wept and sank into the depths. How beautiful and yet how vague, confusing the ancient and the present. (Xutang Yu)

A hundred knots of sorrow in my intestines, things are hard to tell apart. A mute eats bitterness, to whom can he speak? The words I have can only be told to the east wind; how can Sima Xiangru (a famous writer in the Western Han Dynasty) untie the knots in my heart? (Zhanran Cheng)

A peasant's home with a pot as a window and a rope as a door hinge. Raising poles and cutting down trees is just a futile clamor. If you want to know those who gather like purple canopies, a single sword can slay the White Emperor Serpent. (Lingrun Ji)

Surangama Sutra (Lèngyán jīng): The Buddha (Fo, the founder of Buddhism) ordered Manjusri Bodhisattva (Wenshu Pusa, symbol of wisdom) to go and protect with the mantra.

Do not seek scriptures written on palm leaves or birch bark; the writing and colors are defiled by their forms. How can the supreme Dharma be measured by ordinary emotions? The heart of the mantra must be transmitted and upheld by great wisdom. How can a red furnace allow spring snow to remain? The black swamp can only sadly lament the silk being dyed. Understand this principle, and you will find that everywhere is your hometown, and you will have a path to transcend obstacles. (Ziqiu Ying)

Surangama Sutra (Lèngyán jīng): The Buddha (Fo, the founder of Buddhism) said to Ananda (Anan, one of the Buddha's ten great disciples) that if one can transform things, he is the same as the Tathagata (Rulai, one of the titles of the Buddha).

If one can transform things, he is the same as the Tathagata; in the warm spring, mountain flowers bloom everywhere. But there are always a pair of poor hands that have never easily danced on the stage. (Baiyun Duan)

The color of rain and mist surrounds all directions; how can one peek when the eyelids have not yet opened? Casually seeing through the Vajra realm, one is free and unconstrained, with no reason to be bound by the path. (Huan Ti)

I do not live where others live; I do not walk where others walk. It is not that it is difficult to live with others, but that monks and laypeople must be clearly distinguished. (Cishan Ying)

Yao (an ancient sage king of China) ruled by letting his robes hang down, Yu (an ancient sage king of China) controlled the floods, Lun Bian (a skilled craftsman in the Spring and Autumn period) crafted wheels with exquisite skill, and Ji Chang (an ancient archery master) shot arrows with unfailing accuracy. Develop their talents and do their jobs well. People and things, who is the subject and who is the object? (Dewei Yu)

In the fields, the blue snails use their shells as bones; in front of the steps, the red amaranth uses its leaves as flowers. The body and abdomen of the small crab are all crab, and the eyes of the jellyfish are all shrimp. (Danliu Du)

Surangama Sutra (Lèngyán jīng): Seeing seeing.

【English Translation】 English version:

Hearing the sound of looms faintly through the woods, I know there are houses on the verdant slopes. But when I enter and see for myself, it turns out to be just children playing. (Jiantang Ji)

Stone is moist, but not jade; water is beautiful, but not gold. Da Yu (the Great Yu, a legendary ruler in ancient China known for his flood control) dredged the rivers and traced back westward; Bian He (a man in the Spring and Autumn period who discovered a precious jade) wept and sank into the depths. How beautiful and yet how vague, confusing the ancient and the present. (Xutang Yu)

A hundred knots of sorrow in my intestines, things are hard to tell apart. A mute eats bitterness, to whom can he speak? The words I have can only be told to the east wind; how can Sima Xiangru (a famous writer in the Western Han Dynasty) untie the knots in my heart? (Zhanran Cheng)

A peasant's home with a pot as a window and a rope as a door hinge. Raising poles and cutting down trees is just a futile clamor. If you want to know those who gather like purple canopies, a single sword can slay the White Emperor Serpent. (Lingrun Ji)

Surangama Sutra (Lèngyán jīng): The Buddha (Fo, the founder of Buddhism) ordered Manjusri Bodhisattva (Wenshu Pusa, symbol of wisdom) to go and protect with the mantra.

Do not seek scriptures written on palm leaves or birch bark; the writing and colors are defiled by their forms. How can the supreme Dharma be measured by ordinary emotions? The heart of the mantra must be transmitted and upheld by great wisdom. How can a red furnace allow spring snow to remain? The black swamp can only sadly lament the silk being dyed. Understand this principle, and you will find that everywhere is your hometown, and you will have a path to transcend obstacles. (Ziqiu Ying)

Surangama Sutra (Lèngyán jīng): The Buddha (Fo, the founder of Buddhism) said to Ananda (Anan, one of the Buddha's ten great disciples) that if one can transform things, he is the same as the Tathagata (Rulai, one of the titles of the Buddha).

If one can transform things, he is the same as the Tathagata; in the warm spring, mountain flowers bloom everywhere. But there are always a pair of poor hands that have never easily danced on the stage. (Baiyun Duan)

The color of rain and mist surrounds all directions; how can one peek when the eyelids have not yet opened? Casually seeing through the Vajra realm, one is free and unconstrained, with no reason to be bound by the path. (Huan Ti)

I do not live where others live; I do not walk where others walk. It is not that it is difficult to live with others, but that monks and laypeople must be clearly distinguished. (Cishan Ying)

Yao (an ancient sage king of China) ruled by letting his robes hang down, Yu (an ancient sage king of China) controlled the floods, Lun Bian (a skilled craftsman in the Spring and Autumn period) crafted wheels with exquisite skill, and Ji Chang (an ancient archery master) shot arrows with unfailing accuracy. Develop their talents and do their jobs well. People and things, who is the subject and who is the object? (Dewei Yu)

In the fields, the blue snails use their shells as bones; in front of the steps, the red amaranth uses its leaves as flowers. The body and abdomen of the small crab are all crab, and the eyes of the jellyfish are all shrimp. (Danliu Du)

Surangama Sutra (Lèngyán jīng): Seeing seeing.

時。見非是見。見猶離見。見不能及。

能仁圭云。落花有意隨流水。流水無心戀落花。　寒松操云。世祖功臣三十六。雲臺爭似釣臺高。　妙偉俊云。世尊一似小兒吃李。忙向赤邊咬。忽然咬破指頭。直得血濺梵天。

沒絃琴上無私曲。一度彈來轉轆轆。斷巖流水少知音。六六不成三十六。(妙峰善)

瘦藤拄到風煙上。乞與遊人眼界寬。不知眼界寬多少。白鳥去盡青天還。(樸翁铦)

雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中古木清。(潛庵光)

海底波斯失卻金。雙盲婆子草中尋。夜深摸得松毛刺。走遍東村叫賣針。(天如則)

驁山艷艷樂從游。盡夜風光映碧流。月落更殘天際曉。醉扶公子上高樓。(印山先)

一片潮聲下石頭。江亭送別使人愁。可憐垂柳絲千尺。似為春江綰去舟。(靈潤機)

楞嚴。七處徴心。

七處徴心款便成。推窮尋逐案分明。都緣家賊難防避。撥亂乾坤見太平。(卍庵顏)

吹糠著米。翻成特地。不因一事。不長一智。(北澗簡)

七處徴他天外天。毫光直射阿難肩。瞿曇忒殺憐兒切。逼得鮎魚上竹竿。(絕岸湘)

滄溟吸盡露珊瑚。直取驪龍頷下珠。三十餘年尋海藏。不知身在

【現代漢語翻譯】 現代漢語譯本：

時。見非是見。見猶離見。見不能及。

能仁圭云：『落花有意隨流水，流水無心戀落花。』 寒松操云：『世祖功臣三十六，雲臺爭似釣臺高。』 妙偉俊云：『世尊一似小兒吃李，忙向赤邊咬。忽然咬破指頭，直得血濺梵天。』

沒絃琴上無私曲，一度彈來轉轆轆。斷巖流水少知音，六六不成三十六。(妙峰善)

瘦藤拄到風煙上，乞與遊人眼界寬。不知眼界寬多少，白鳥去盡青天還。(樸翁铦)

雨洗淡紅桃萼嫩，風搖淺碧柳絲輕。白雲影里怪石露，綠水光中古木清。(潛庵光)

海底波斯失卻金，雙盲婆子草中尋。夜深摸得松毛刺，走遍東村叫賣針。(天如則)

驁山艷艷樂從游，盡夜風光映碧流。月落更殘天際曉，醉扶公子上高樓。(印山先)

一片潮聲下石頭，江亭送別使人愁。可憐垂柳絲千尺，似為春江綰去舟。(靈潤機)

《楞嚴經》。七處征心。

七處征心款便成，推窮尋逐案分明。都緣家賊難防避，撥亂乾坤見太平。(卍庵顏)

吹糠著米，翻成特地。不因一事，不長一智。(北澗簡)

七處征他天外天，毫光直射阿難（Ananda）肩。瞿曇（Gautama）忒殺憐兒切，逼得鮎魚上竹竿。(絕岸湘)

滄溟吸盡露珊瑚，直取驪龍頷下珠。三十餘年尋海藏，不知身在。

【English Translation】 English version:

Time. Seeing is not seeing. Seeing is still separate from seeing. Seeing cannot reach.

Nengren Gui said: 'Falling flowers intentionally follow the flowing water, but the flowing water unintentionally cherishes the falling flowers.' Hansong Cao said: 'The thirty-six meritorious officials of Emperor Shizu, how can the Yuntai (Pavilion of Heroes) compare to the fishing platform?' Miaowei Jun said: 'The World-Honored One is like a child eating a plum, eagerly biting at the red side. Suddenly, he bites his finger, and blood splatters all the way to the Brahma heaven.'

On a stringless zither, there are no selfish tunes; once played, it turns round and round. Few know the sound of flowing water from a broken cliff; six times six does not make thirty-six. (Miaofeng Shan)

A thin cane props up against the wind and mist, begging to broaden the horizons of travelers. Who knows how much the horizons are broadened? The white birds have all gone, and the blue sky returns. (Pu Weng Xian)

Rain washes the light red peach calyxes tenderly, and the wind sways the light green willow threads gently. Strange rocks are exposed in the shadows of white clouds, and ancient trees are clear in the light of green water. (Qian'an Guang)

A Persian lost gold at the bottom of the sea, and two blind old women search for it in the grass. Late at night, they feel a pine needle prick, and they run all over the east village shouting to sell needles. (Tianru Ze)

Aoshang (Mount Ao) is brightly colored and joyful to stroll around, and the scenery reflects the green stream all night long. The moon sets, the night is late, and dawn breaks on the horizon; drunkenly supporting the young master up to the high building. (Yinshan Xian)

A sound of the tide descends from the stones, and saying goodbye at the river pavilion makes people sad. It is pitiful that the weeping willow has thousands of feet of silk, as if tying up the departing boat for the spring river. (Lingrun Ji)

The Shurangama Sutra. Seven locations questioning the mind.

The seven locations questioning the mind are easily established, and the investigation and pursuit are clearly divided. It is all because domestic thieves are difficult to guard against; restoring order to the universe reveals peace. (Wan'an Yan)

Blowing chaff and hitting rice, it turns into something special. Without one event, one does not gain one wisdom. (Beijian Jian)

The seven locations question him beyond the heavens, and the light shines directly on Ananda's (Buddha's disciple) shoulder. Gautama (Buddha) is extremely loving of his child, forcing the catfish to climb up the bamboo pole. (Jue'an Xiang)

The vast ocean sucks up all the exposed coral, directly taking the pearl from beneath the chin of the black dragon. For more than thirty years, searching for the sea treasury, unaware that one is in...

寶山居。(玉笈干)

楞嚴。八還辨見。

明暗色空不可還。不可還者絕躋攀。夾截虛空成畔岸。一重水隔一重山。(卍庵顏)

楞嚴。阿難大眾獲本妙心。

東西南北捉虛空。海角天涯信不通。力盡神疲無處覓。萬年松在祝融峰。(卍庵顏)

適我昔所愿。今者已滿足。是玉也大奇。祇恐不是玉。(北澗簡)

楞嚴。妙性圓明離諸名相。

侶巖荷云。妙性豈不是名。圓明豈不是相。作么生說個離諸名相底道理。

一錢為本萬錢利。富而不足貧有餘。換骨奪胎些子藥。輸他潘閬倒騎驢。(卍庵顏)

金盤不可動。轆轆轉難住。停待良久間。圓明湛如露。(北澗簡)

子丑寅卯。丙丁甲乙。小盡廿九。大盡三十。海神知貴不知價。留與人間光照夜。(牧雲門)

楞嚴。諸可還者自然非汝。不汝還者非汝而誰。

能仁圭云。常恨春歸無覓處。不知轉入此中來。喝一喝云。三十年後莫道能仁教壞人家兒女。　寒松操云。本欲逃名山裡住。住山名反出人間。

還還還后更無還。一個閑人天地間。昨夜大蟲遭虎咬。皮毛落盡體元斑。(絕岸湘)

日暖風和景更奇。華華草草露全機。荼䕷一陣香風起。引得遊蜂到處飛。(心聞賁)

【現代漢語翻譯】 現代漢語譯本： 寶山居。（玉笈干）

《楞嚴經》。八還辨見。

明暗、色、空不可歸還，不可歸還者，是斷絕了攀緣。夾斷虛空形成邊岸，一重水隔著一重山。（卍庵顏）

《楞嚴經》。阿難（Ananda，佛陀十大弟子之一）大眾獲得本妙心。

東西南北捕捉虛空，海角天涯訊息不通。力盡神疲無處尋覓，萬年松樹依然聳立在祝融峰。（卍庵顏）

正合我昔日的願望，如今已經滿足。這玉真是太奇妙了，只是恐怕它不是真正的玉。（北澗簡）

《楞嚴經》。妙性圓明，離諸名相。

與巖石為伴，以荷云爲友。妙性難道不是名嗎？圓明難道不是相嗎？要如何說那遠離一切名相的道理？

一錢作為本錢，能賺取萬錢的利潤。富裕卻總覺得不足，貧窮卻反而有餘。換骨奪胎的些許藥物，比不上潘閬（Pan Lang，宋代道士）倒騎驢的灑脫。（卍庵顏）

金盤不可搖動，轆轆轉動難以停止。停下來等待良久，圓明澄澈如露珠。（北澗簡）

子、丑、寅、卯，丙、丁、甲、乙。小月二十九天，大月三十天。海神（Sea God）知道它的珍貴卻不知道它的價值，留下它在人間照亮黑夜。（牧雲門）

《楞嚴經》。一切可以歸還的，自然不是你；不歸還你的，不是你又是誰？

能仁圭（Nengrengui，禪師名號）說：常常遺憾春天離去無處可尋，不知不覺已經轉入這裡。喝一聲說：三十年後不要說能仁圭教壞了人家的兒女。寒松操（Hansongcao，禪師名號）說：本來想要逃避名聲到山裡居住，住在山裡反而名聲傳遍人間。

歸還，歸還，歸還之後再也沒有什麼可以歸還。一個閑人，身處天地之間。昨夜老虎被大蟲咬傷，皮毛脫落殆盡，顯露出本來的斑紋。（絕岸湘）

陽光溫暖，微風和煦，景色更加奇異。鮮花綠草，處處顯露著生機。荼䕷花（Rosa banksiae）一陣香風吹起，引得遊蜂到處飛舞。（心聞賁）

【English Translation】 English version: Baoshan Hermitage. (Yuji Gan)

The Surangama Sutra. Eight Returns Discernment of Seeing.

Brightness and darkness, form and emptiness cannot be returned. That which cannot be returned severs all climbing. Clamping off empty space to form banks and shores, one layer of water separates one layer of mountains. (Wan'an Yan)

The Surangama Sutra. Ananda (one of the ten major disciples of the Buddha) and the assembly attain the original wonderful mind.

East, west, south, north, grasping at empty space, the corners of the sea and the edge of the sky, news does not get through. Strength exhausted, spirit weary, with nowhere to seek, the ten-thousand-year pine still stands tall on Mount Zhurong. (Wan'an Yan)

It suits my former wish, now it is already fulfilled. This jade is truly wondrous, but I fear it is not truly jade. (Beijian Jian)

The Surangama Sutra. The wonderful nature is perfectly clear, apart from all names and forms.

Accompanied by rocks and befriended by clouds. Is the wonderful nature not a name? Is perfect clarity not a form? How do you speak of the principle of being apart from all names and forms?

One coin as capital yields ten thousand coins in profit. Rich yet always feeling insufficient, poor yet having more than enough. The slight medicine of bone-changing and womb-seizing is inferior to Pan Lang (a Taoist in Song Dynasty) riding a donkey backwards. (Wan'an Yan)

The golden plate cannot be moved, the rumbling turning is difficult to stop. Stop and wait for a long time, perfect clarity is as clear as dew. (Beijian Jian)

Zi, Chou, Yin, Mao, Bing, Ding, Jia, Yi. Small month twenty-nine days, large month thirty days. The Sea God (Sea God) knows its value but does not know its price, leaving it in the human world to illuminate the night. (Muyun Men)

The Surangama Sutra. All that can be returned is naturally not you; that which does not return to you, if not you, then who?

Nengrengui (name of a Chan master) said: I often regret that spring has departed and there is nowhere to find it, unknowingly it has already turned into here. He shouts and says: Thirty years from now, do not say that Nengrengui has corrupted other people's children. Hansongcao (name of a Chan master) said: Originally wanting to escape fame and live in the mountains, living in the mountains instead made my name spread throughout the human world.

Return, return, after returning there is nothing more to return. A free person, existing between heaven and earth. Last night the tiger was bitten by a large insect, its fur fell off completely, revealing its original stripes. (Jue'an Xiang)

The sun is warm, the wind is gentle, the scenery is even more wondrous. Flowers and grasses, everywhere revealing vitality. A gust of fragrant wind rises from the Rosa banksiae, attracting wandering bees to fly everywhere. (Xinwen Ben)

不汝還者復是誰。殘紅流在釣魚磯。日斜風定無人掃。燕子銜來水際飛。(天目禮)

梧桐葉落正三秋。雁羽翩翩去自由。漠漠楚天飛不到。且隨寒月宿汀洲。(伊庵彥)

日永煙消古殿涼。太平無事酒旗香。放牛歸馬知誰力。恬憺風規有一腔。(證心修)

故國飄零事已非。煙波江上月明歸。酣歌驚起沙汀雁。盡向蘆花深處飛。(師瞿濟)

孤舟閑系汨羅灣。終日沉沉煙雨攢。天際曉風吹散后。霜眉獨對水晶盤。(越德祖)

楞嚴。六解一亡。

根塵縛脫本同源。一處休復六用捐。手把一條紅斷貫。娘生鼻孔一時穿。(卍庵顏)

六用無功信不通。一時分付與春風。篆煙一縷閑清晝。百鳥不來花自紅。(北澗簡)

楞嚴。阿難大眾復白佛言。若此妙明真凈妙心本來遍圓如是。乃至大地草木蠕動含靈本元真如即是如來成佛真體。佛體真實。云何復有地獄餓鬼畜生。

雙劍峰前古寺基。天尊元是一牟尼。時難祇得同香火。莫聽閑人說是非。(卍庵顏)

三蛇九鼠。一畝之地。竿木隨身。逢場作戲。(北澗簡)

楞嚴。汝但棄其生滅守于真常。常光現前。根塵識心自然銷落。

靈巖儲喝一喝云。黃面老子和麩糶面。二千年來罕人酬價。天寧

【現代漢語翻譯】 現代漢語譯本： 不追問歸還的人是誰，殘餘的紅色飄落在釣魚的石灘上。太陽西斜，風也停了，沒有人來打掃，燕子銜著（落花）在水邊飛舞。（天目禮） 梧桐葉飄落，正是深秋時節，大雁的羽毛輕盈地飛舞，自由自在地離去。茫茫的楚地天空，它們飛不到，不如伴隨寒冷的月光，棲息在水邊的沙洲上。（伊庵彥） 陽光照耀，煙霧消散，古老的殿堂一片清涼。天下太平，酒旗飄香。放牛歸來，馬兒卸鞍，這太平景象該歸功於誰呢？恬淡的風範，胸懷坦蕩。（證心修） 故國飄零，往事已經改變。煙波浩渺的江面上，月光照耀著歸途。高聲歌唱，驚起了沙洲上的大雁，全都飛向蘆葦花深處。（師瞿濟） 孤單的小船，悠閒地停靠在汨羅江的灣裡，整日沉浸在煙雨之中。天邊的曉風吹散了煙雨之後，滿頭霜白，獨自面對著明亮如水晶的圓月。（越德祖） 《楞嚴經》。六根解脫，一根亡失。 根與塵的束縛解脫，原本同出一源。一處停止，六種功用都捨棄。手中拿著一條紅色的斷線，（一下子）把孃胎裡帶來的鼻孔穿透。（卍庵顏） 六種功用沒有用處，實在說不通，一時之間都交付給春風。一縷篆香在清閑的白天升起，百鳥不來，花兒自顧自地紅。（北澗簡） 《楞嚴經》。阿難（Ananda，佛陀十大弟子之一）和大夥再次稟告佛陀說：如果這妙明真心，本來就圓滿周遍，像這樣，乃至大地上的草木，蠕動的生物，都本源於真如（Tathata，事物的本然如是之性），就是如來（Tathagata，佛的稱號之一）成佛的真體。佛體是真實的，為什麼還會有地獄、餓鬼、畜生（三種惡道）呢？ 雙劍峰前的古寺遺址，天尊（Deva，天神）原本也是一位牟尼（Muni，指修行者）。時局艱難，只能一同敬奉香火，不要聽信閑人的議論是非。（卍庵顏） 三條蛇，九隻老鼠，一畝田地。拿著竹竿木棒，隨處表演。（北澗簡） 《楞嚴經》。你們只要捨棄那生滅變化的，守護那真實恒常的。恒常的光明一旦顯現，根、塵、識心自然就會消落。 靈巖儲喝一聲說：黃面老子（指佛陀）連同麩皮一起賣面，兩千年來很少有人還價。天寧（寺廟名）

【English Translation】 English version: Not asking who is returning, the remaining red petals drift on the fishing rock. The sun sets, the wind stills, and no one sweeps. Swallows carry (fallen flowers) and fly by the water's edge. (Tianmu Li) The leaves of the parasol tree fall, it is the height of autumn. The feathers of wild geese flutter lightly, leaving freely. The vast sky of Chu, they cannot reach, better to accompany the cold moon, resting on the sandbar by the water. (Yi'an Yan) The sun shines, the smoke dissipates, the ancient hall is cool and serene. The world is at peace, the wine flags flutter in the breeze. The cattle are released and return, the horses are unsaddled, to whom should this peaceful scene be attributed? A tranquil demeanor, with a broad and open heart. (Zhengxin Xiu) The old country is scattered, the past is already changed. On the misty river, the moonlight illuminates the way home. Singing loudly startles the wild geese on the sandbar, all flying into the depths of the reeds. (Shi Quji) A lone boat, leisurely moored in the bay of the Miluo River, immersed in mist and rain all day long. After the morning breeze from the horizon scatters the mist and rain, with frosty eyebrows, alone facing the bright crystal-like moon. (Yue Dezu) The Surangama Sutra. Six dissolutions, one loss. The bonds of root and dust are released, originally from the same source. One place stops, and the six functions are abandoned. Holding a red broken thread in hand, (suddenly) piercing the nostrils brought from birth. (Wan'an Yan) The six functions are useless, it's really incomprehensible, all entrusted to the spring breeze in an instant. A wisp of incense smoke rises in the leisurely daytime, hundreds of birds do not come, the flowers bloom red on their own. (Beijian Jian) The Surangama Sutra. Ananda (one of the ten major disciples of the Buddha) and the assembly again reported to the Buddha, 'If this wondrously bright true and pure mind is originally complete and pervasive, like this, even the grass and trees on the earth, the wriggling creatures, all originate from Suchness (Tathata, the nature of things as they are), which is the true body of the Tathagata (one of the titles of the Buddha) attaining Buddhahood. The Buddha's body is real, why are there still hells, hungry ghosts, and animals (the three evil paths)?' The ancient temple ruins in front of Shuangjian Peak, the Deva (god) was originally also a Muni (referring to a practitioner). In difficult times, we can only offer incense together, do not listen to the idle people's gossip. (Wan'an Yan) Three snakes, nine rats, one acre of land. Holding bamboo poles and wooden sticks, performing everywhere. (Beijian Jian) The Surangama Sutra. You only need to abandon that which is born and dies, and guard that which is true and constant. Once the constant light appears, the root, dust, and consciousness will naturally disappear. Lingyan Chu shouted, 'The yellow-faced old man (referring to the Buddha) sells noodles together with bran, and for two thousand years, few people have offered a price. Tianning (name of a temple)'

既開者個行戶。難教客貨久滯。今朝一時攤向人前。知時達變者便請滿載而去。其或遲鈍。卓拄杖云。早晚行情不定。莫言不道。

楞嚴。若以能推底是汝心則是認賊為子。

修山主別云。若能推底不是汝心。則是認子為賊。　天童覺云。如今推也。是子是賊。買帽相頭。食魚去骨。　寶壽新云。世尊祇知其一不知其二。龍濟祇知其二不知其一。者里則不然。能推底是心也得。不是心也得。何故。朝朝正月半。夜夜是元宵。

楞嚴。當知虛空生汝心內。猶如片云點太清里。況諸世界在虛空耶。汝等一人發真歸元。此十方空悉皆消殞。

五祖演云。一人發真歸元。十方虛空觸著磕著。　昭覺勤云。一人發真歸元。十方虛空錦上添華。　洞山度云。一人發真歸元。十方虛空八字打開。乃展兩手。

一人發真歸元。十方虛空消殞。試問楊岐栗蓬何似雲門胡餅(尼無著持)

瞌睡茫茫困思來。吃碗濃茶便眼開。四海五湖皇化里。更無一物是塵埃。(樸翁铦)

曾伴溪云歸晚色。猶陪落日泛秋聲。世間無限丹青手。一段傷心畫不成。(覺浪盛)

握即成拳。開即成掌。片云太清。不離舊㨾。開發群蒙。俯提弱喪。南海波斯入大唐。眉毛祇在眼睛上。(牧雲門)

摩月干

【現代漢語翻譯】 現代漢語譯本：既然已經開設了這個行當，就難以讓貨物長期滯留。今天就一下子全部擺在各位面前。懂得時機、通達變化的人，就請滿載而歸。如果有人遲鈍不決，我就拄著枴杖說：行情早晚不定，不要說我沒告訴你們。

《楞嚴經》說：如果認為能推究、分別的心是你的真心，那就是認賊作子。

修山主另外說：如果認為能推究、分別的不是你的真心，那就是認子作賊。天童覺說：如今推究起來，是子是賊？就像買帽子要量頭，吃魚要剔骨。寶壽新說：世尊只知其一，不知其二。龍濟只知其二，不知其一。這裡則不然，能推究的是心也可以，不是心也可以。為什麼呢？因為天天都是正月十五，夜夜都是元宵。

《楞嚴經》說：應當知道虛空生在你的心內，就像一片雲彩點綴在太空中一樣。何況是諸多的世界存在於虛空之中呢？你們如果有一人發起真性，迴歸本元，這十方虛空都會全部消散。

五祖演說：一人發起真性，迴歸本元，十方虛空都會被觸碰、撞擊。昭覺勤說：一人發起真性，迴歸本元，十方虛空就像錦上添花。洞山度說：一人發起真性，迴歸本元，十方虛空八字打開。於是展開雙手。

一人發起真性，迴歸本元，十方虛空消散。試問楊岐的栗蓬，像不像雲門的胡餅？（尼無著持）

瞌睡昏沉，睏意襲來，喝一碗濃茶，立刻眼開。四海五湖都在皇家的教化里，再沒有一樣東西是塵埃。（樸翁铦）

曾經伴隨溪邊的雲彩，一同返回傍晚的景色，仍然陪伴著落日，在秋天的聲音中泛舟。世間有無數的丹青妙手，也畫不成這一段傷心的景象。（覺浪盛）

握緊就成為拳頭，張開就成為手掌。一片雲彩在太空中，不離開原來的模樣。開發眾生的矇昧，扶持衰弱和喪亡。南海的波斯人來到大唐，眉毛只在眼睛的上方。（牧雲門）

摩月干

【English Translation】 English version: Now that this business has been opened, it's difficult to keep goods滯留 for long. Today, I'm laying it all out before you at once. Those who understand the times and adapt to changes, please load up and leave. If anyone is slow to decide, I'll lean on my staff and say: The market行情 is uncertain sooner or later, don't say I didn't tell you.

The Shurangama Sutra (楞嚴經) says: 'If you take the mind that can推究 and distinguish as your true mind, then you are recognizing a thief as your son.'

Master Xiushan (修山主) said separately: 'If you take what can推究 as not your mind, then you are recognizing your son as a thief.' Tiantong Jue (天童覺) said: 'Now, when you推究, is it a son or a thief? It's like measuring your head to buy a hat, or removing bones to eat fish.' Baoshou Xin (寶壽新) said: 'The World Honored One (世尊) only knows one side, not the other. Longji (龍濟) only knows the other side, not the one. It's not like that here. What can推究 can be the mind, and it can not be the mind. Why? Because every day is the fifteenth of the first month, and every night is the Lantern Festival (元宵).'

The Shurangama Sutra (楞嚴經) says: 'You should know that emptiness (虛空) arises within your mind, like a wisp of cloud in the vast sky (太清). How much more so are the many worlds existing in emptiness? If one of you awakens to the truth (發真) and returns to the source (歸元), all of this ten-directional emptiness will completely vanish.'

Fifth Patriarch Yan (五祖演) said: 'If one person awakens to the truth (發真) and returns to the source (歸元), the ten-directional emptiness will be touched and bumped.' Zhaojue Qin (昭覺勤) said: 'If one person awakens to the truth (發真) and returns to the source (歸元), the ten-directional emptiness is like adding flowers to brocade (錦上添華).' Dongshan Du (洞山度) said: 'If one person awakens to the truth (發真) and returns to the source (歸元), the ten-directional emptiness opens up in the shape of the character 八 (eight).' Then he spread out both hands.

If one person awakens to the truth (發真) and returns to the source (歸元), the ten-directional emptiness vanishes. I ask, what is Yangqi's (楊岐) chestnut bur (栗蓬) like compared to Yunmen's (雲門) sesame cake (胡餅)? (Nun Wuzhu 持)

Drowsiness is vast, and sleepiness comes. Drinking a bowl of strong tea immediately opens the eyes. The four seas and five lakes are all within the Emperor's (皇) teachings, and there is nothing that is dust (塵埃). (Pu Weng Xian 铦)

I once accompanied the clouds by the stream, returning to the evening scenery. I still accompany the setting sun, boating in the autumn sounds. The world has countless skilled painters (丹青手), but they cannot paint this heartbreaking scene. (Juelang Sheng 覺浪盛)

Grasped, it becomes a fist. Opened, it becomes a palm. A wisp of cloud in the vast sky (太清) does not leave its original form (舊㨾). Developing the ignorance of the masses, supporting the weak and the dying. The Persian (波斯) from the South Sea (南海) comes to the Great Tang (大唐). The eyebrows are only above the eyes. (Muyun Men 牧雲門)

Moyue Gan (摩月干)

霄勢莫凌。春來寫碧浴波心。平田莊上憧憧客。推倒方知路不平。(觀濤奇)

楞嚴。知見立知即無明本。知見無見斯即涅槃。無漏真凈。云何是中更容他物。

道場如雲。釋迦老子和身放倒。後代兒孫如何接續。要會么。通玄不是人間世。滿目青山何處尋。

明眼人前三尺暗。賓中無主主中賓。夜叉拈起吉撩棒。打落松梢月一輪。(天如則)

楞嚴。䟦陀婆羅入浴忽悟水因。

了事衲僧消一個。長連床上展腳臥。夢中曾說悟圓通。香水洗來驀面唾。(雪竇顯)

洗塵觸體兩空寂。妙證密圓超見思。白璧無瑕空受玷。圓通會裡受涂糊。(涂毒策)

楞嚴。佛言。富樓那。如汝所言清凈本然。云何忽生山河大地。汝常不聞如來宣說性覺妙明本覺明妙。

清凈本然遍法界。山河大地即皆現。性覺妙明認影明。眼耳便隨身色轉。(卍庵顏)

彌滿清凈。中不容他。山河大地。萬象森羅。(北澗簡)

楞嚴。觀世音菩薩成三十二應身。獲十四無畏法。

良哉觀世音。旋聞與聲脫。犬吠驢鳴休不休。世出世間活鱍鱍。(瞎堂遠)

三十二應不思議。十四無畏如流水。男子身中入定時。女子身中從定起。(卍庵顏)

趁隊選圓通。無端立下風。

【現代漢語翻譯】 現代漢語譯本： 霄勢莫凌。春來寫碧浴波心。平田莊上憧憧客。推倒方知路不平。(觀濤奇)

楞嚴（《楞嚴經》）。知見立知即無明本。知見無見斯即涅槃（Nirvana）。無漏真凈。云何是中更容他物？

道場如雲。釋迦老子（Śākyamuni）和身放倒。後代兒孫如何接續？要會么？通玄不是人間世。滿目青山何處尋？

明眼人前三尺暗。賓中無主主中賓。夜叉（Yaksa）拈起吉撩棒。打落松梢月一輪。(天如則)

楞嚴（《楞嚴經》）。䟦陀婆羅（Bhadrapala）入浴忽悟水因。

了事衲僧消一個。長連床上展腳臥。夢中曾說悟圓通。香水洗來驀面唾。(雪竇顯)

洗塵觸體兩空寂。妙證密圓超見思。白璧無瑕空受玷。圓通會裡受涂糊。(涂毒策)

楞嚴（《楞嚴經》）。佛言。富樓那（Pūrṇa）。如汝所言清凈本然。云何忽生山河大地？汝常不聞如來宣說性覺妙明本覺明妙？

清凈本然遍法界。山河大地即皆現。性覺妙明認影明。眼耳便隨身色轉。(卍庵顏)

彌滿清凈。中不容他。山河大地。萬象森羅。(北澗簡)

楞嚴（《楞嚴經》）。觀世音菩薩（Avalokiteśvara）成三十二應身。獲十四無畏法。

良哉觀世音（Avalokiteśvara）。旋聞與聲脫。犬吠驢鳴休不休。世出世間活鱍鱍。(瞎堂遠)

三十二應不思議。十四無畏如流水。男子身中入定時。女子身中從定起。(卍庵顏)

趁隊選圓通。無端立下風。

【English Translation】 English version: Soaring momentum cannot be surpassed. Spring arrives, painting emerald green, bathing the heart in waves. On the fields of the village, bustling crowds. Only when overturned do you realize the road is uneven. (Guan Taoqi)

Surangama (Śūraṅgama Sūtra). 'Knowing based on knowledge' is the root of ignorance. 'Knowing without knowing' is precisely Nirvana. Unstained and truly pure. How can it accommodate anything else?

The Dharma assembly is like clouds. Old Śākyamuni Buddha lies down completely. How will future generations continue? Do you want to understand? Penetrating the mysterious is not of this world. Where can one find the verdant mountains that fill the eyes?

Three feet before the eyes of a clear-sighted person is darkness. Guest within the host, host within the guest. A Yaksha (Yaksa) picks up a lucky staff. Knocking down a round moon from the pine branches. (Tian Ruze)

Surangama (Śūraṅgama Sūtra). Bhadrapala (Bhadrapala) suddenly awakens to the cause of water while bathing.

A monk who has finished his affairs dissolves into one. Spreading out his legs on the long meditation bed. In a dream, he once spoke of realizing perfect penetration. The fragrant water washes over, spitting in his face. (Xue Douxian)

Washing away the dust, both body and environment are empty and still. Wonderfully proving the secret perfection, transcending views and thoughts. A flawless white jade is unjustly stained. In the assembly of perfect penetration, receiving a smear of mud. (Tu Duce)

Surangama (Śūraṅgama Sūtra). The Buddha said: Pūrṇa (Pūrṇa), as you say, the pure and original is inherent. How did mountains, rivers, and the great earth suddenly arise? Have you not often heard the Tathagata proclaim that the nature of awareness is wonderfully bright, and the original awareness is bright and wonderful?

The pure and original pervades the Dharma realm. Mountains, rivers, and the great earth all appear. The wonderfully bright nature of awareness recognizes brightness through shadows. The eyes and ears then follow the transformations of body and form. (Wan An Yan)

Pervading and pure. Not allowing anything else within. Mountains, rivers, and the great earth. Myriad phenomena in vast array. (Bei Jianjian)

Surangama (Śūraṅgama Sūtra). Avalokiteśvara Bodhisattva (Avalokiteśvara) manifests thirty-two response bodies. Obtains fourteen fearlessnesses.

Excellent is Avalokiteśvara (Avalokiteśvara). Hearing is separated from sound. Dog barks and donkey brays, ceaselessly. In the world and beyond, lively and vibrant. (Xia Tangyuan)

Thirty-two responses, inconceivable. Fourteen fearlessnesses, like flowing water. Entering samadhi in a male body. Arising from samadhi in a female body. (Wan An Yan)

Joining the ranks to select perfect penetration. Groundlessly establishing a style.

當時供死款。錯說在聞中。(北澗簡)

楞嚴。佛言。阿難。此等眾生不識本心。受此輪𢌞經無量劫。不得真凈。皆由隨順殺盜淫故。反此三種又則出生無殺盜淫。有名鬼倫無名天趣。有無相傾起輪𢌞性。

七處精研一妄心。更隨三業殺盜淫。身心不是閑傢俱。前箭猶輕后箭深。(卍庵顏)

客舍并州已十霜。歸心日夜憶咸陽。無端又渡桑乾水。卻望并州是故鄉。(北澗簡)

楞嚴。無令心魔自起深孽。

瞿曇徹底老婆心。見明色發理難任。入鄉隨俗那伽定。佛魔到此盡平沉。(卍庵顏)

挽弓須挽強。用槍須用長。射人須射馬。擒賊先擒王。(北澗簡)

圓覺

如是我聞。一時婆伽婆入于神通大光明藏三昧正受。一切如來光嚴住持。是諸眾生清凈覺地。身心寂滅平等本際。圓滿十方不二隨順。

東西南北水茫茫。無角鐵牛入海藏。千眼大悲尋不見。倒騎佛殿入僧堂。(冶父川)

圓覺。于不二境現諸凈土。與大菩薩摩訶薩十萬人俱。

明鏡當臺照不差。短長好醜盡歸家。山河大地渾如故。不妨隨處玩煙霞。(冶父川)

圓覺。非幻不滅。

不屬內外與中間。才落思惟入魔境。大丈夫兒不自欺。翻身坐斷毗盧頂。(月林觀)

【現代漢語翻譯】 當時只顧著死款（指固定的模式或方法），錯誤地認為在聽聞中就能領悟。（北澗簡）

《楞嚴經》中，佛說：『阿難（Ananda，佛陀的十大弟子之一）。這些眾生不認識自己的本心，因此在輪迴中經歷無量劫，無法獲得真正的清凈。這都是因為他們順從殺、盜、淫的緣故。如果能夠反過來，不做殺、盜、淫之事，那麼就可能進入鬼道或天道。有和無相互傾軋，從而產生輪迴的本性。』

在七個地方精細研究，都是爲了對治一個虛妄的心。如果繼續隨順身、口、意三業，造作殺、盜、淫，那麼身心就不是閑置的擺設。之前的箭或許還輕，之後的箭就會更加深入。（卍庵顏）

住在并州客舍已經十年了，歸鄉的心日夜思念咸陽（Xianyang，古都名）。沒想到又渡過了桑乾水（Sanggan River，河流名），回頭看并州（Bingzhou，地名）反而像是故鄉。（北澗簡）

《楞嚴經》中說：不要讓心魔自己產生深重的罪孽。

瞿曇（Gautama，釋迦牟尼佛的姓氏）真是徹底的老婆心腸，見到光明和色相的生髮，難以容忍。入鄉隨俗，那伽（Naga，龍）也能安定。佛和魔到這裡，都會平靜沉寂。（卍庵顏）

拉弓就要拉強弓，用槍就要用長槍。射人就要射馬，擒賊就要先擒王。（北澗簡）

《圓覺經》

如是我聞。一時，婆伽婆（Bhagavan，世尊）進入神通大光明藏三昧（Samadhi，禪定）正受。一切如來（Tathagata，佛的稱號）的光明莊嚴住持，這是諸眾生清凈覺悟的境地。身心寂滅，達到平等本際，圓滿十方，不二隨順。

東西南北都是茫茫的水，沒有角的鐵牛進入海藏。千眼大悲（Sahasra-bhuja-arya-avalokiteśvara，千手觀音）也尋不見，倒騎在佛殿上進入僧堂。（冶父川）

《圓覺經》中說：在不二的境界中顯現各種凈土，與大菩薩摩訶薩（Mahasattva，大菩薩）十萬人在一起。

明鏡當臺，照得清清楚楚，沒有絲毫差錯。無論是長是短，是好是醜，最終都要回歸本家。山河大地仍然如故，不妨隨處欣賞煙霞美景。（冶父川）

《圓覺經》中說：非幻不滅。

不屬於內外和中間，只要落入思惟，就進入了魔境。大丈夫不自欺，翻身坐斷毗盧頂（Vairocana，毗盧遮那佛，意為光明遍照）。（月林觀）

【English Translation】 At that time, they only cared about the fixed rules (referring to fixed patterns or methods), mistakenly thinking that they could understand through hearing. (Bei Jianjian)

In the Surangama Sutra, the Buddha said: 'Ananda (one of the Buddha's ten principal disciples). These sentient beings do not recognize their original mind, and therefore experience countless kalpas in samsara, unable to attain true purity. This is all because they follow killing, stealing, and lust. If they can reverse this and not engage in killing, stealing, and lust, then they may enter the realm of ghosts or the realm of gods. Existence and non-existence encroach upon each other, thus generating the nature of samsara.'

Studying meticulously in seven places is all to counter one false mind. If you continue to follow the three karmas of body, speech, and mind, creating killing, stealing, and lust, then the body and mind are not idle decorations. The previous arrow may have been light, but the subsequent arrow will penetrate deeper. (Wan'an Yan)

Living in the Bingzhou (place name) hostel for ten years, the heart of returning home misses Xianyang (ancient capital name) day and night. Unexpectedly, I crossed the Sanggan River (river name) again, and looking back at Bingzhou (place name), it seems like my hometown. (Bei Jianjian)

The Surangama Sutra says: Do not let the mind demon generate deep sins on its own.

Gautama (Buddha's family name) truly has the heart of a thorough old woman, finding it difficult to tolerate the arising of light and form. When in Rome, do as the Romans do, and even Nagas (dragons) can be at peace. Buddhas and demons, when they come here, will be calm and silent. (Wan'an Yan)

When drawing a bow, draw a strong bow; when using a spear, use a long spear. When shooting people, shoot the horse first; when capturing bandits, capture the king first. (Bei Jianjian)

The Perfect Enlightenment Sutra

Thus have I heard. At one time, the Bhagavan (World Honored One) entered the Samadhi (meditative absorption) of the Great Light Treasury of Spiritual Powers. All the Tathagatas (title of a Buddha) abide in the splendor of light, which is the pure enlightened ground of all sentient beings. Body and mind are extinguished, reaching the original state of equality, perfect in all ten directions, non-dual and compliant.

East, west, south, and north are all vast waters, and the hornless iron ox enters the sea treasury. Even the Thousand-Armed Avalokiteshvara (Bodhisattva of Great Compassion) cannot be found, riding backwards on the Buddha hall and entering the monks' hall. (Ye Fu Chuan)

The Perfect Enlightenment Sutra says: In the non-dual realm, various pure lands appear, together with ten thousand great Bodhisattva Mahasattvas (great beings).

The bright mirror is on the stand, reflecting clearly without any error. Whether long or short, good or bad, everything eventually returns home. The mountains and rivers remain as before, so why not enjoy the beautiful scenery of mist and clouds everywhere? (Ye Fu Chuan)

The Perfect Enlightenment Sutra says: Non-illusory and imperishable.

It does not belong to the inside, outside, or middle; as soon as you fall into thinking, you enter the realm of demons. A great man does not deceive himself, turning around and sitting firmly on the crown of Vairocana (Buddha whose name means 'He who shines everywhere'). (Yue Lin Guan)

圓覺。修多羅教如標月指。

方便門。指頭月。誵訛因底多甄別。冷光靄靄登清途。匝地茫茫尋舊穴。指看畫處眼中屑。到此何須更饒舌。(育王達)

圓覺。一切障礙即究竟覺。

枯樹云充葉。凋梅雪作花。擊桐成木響。蘸雪吃冬瓜。長天秋水。孤鶩落霞。(雪堂行)

早朝心悶三杯酒。午後頭昏一碗茶。入夜脫衣伸腳睡。五更走起眼瞇𥉵。(或庵體)

愛惡胸頭蕩沒塵。牛溲馬渤等皆珍。黃金不必呼為貴。阿魏何妨世有真。(介庵進)

圓覺。有我愛者亦愛涅槃。伏我愛根為涅槃相。

黑山鬼窟至幽陰。認得頑空盡力尋。何似天窗饒一撥。頓令大地作黃金。

一錘打破精靈窟。頓令虛空露出骨。說甚騎牛李老君。其中恍恍與惚惚。(靈潤機)

圓覺。棄愛樂舍還滋愛本。便現有為。增上善果皆輪𢌞故。不成聖道。

傀儡牽絲舞柘枝。百般俊俏百般宜。自從舞罷青絲斷。堪笑渠儂撒手歸。

圓覺。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。

天寧琦云。若然者。道有也得道無也得。向上也得向下也得。得也得不得也得。數片白雲籠古寺。一條綠水繞青山。　報恩秀云。居一切時不起妄念不。于諸

【現代漢語翻譯】 現代漢語譯本 圓覺（Yuánjué，指圓滿覺悟）。修多羅教（xiū duō luó jiào，佛經的教導）就像指示月亮的手指。

方便門（fāngbiàn mén，引匯入門的方法）。手指指向月亮。錯謬的理解源於過多的分辨。清冷的月光照耀著通往覺悟的道路，茫茫大地卻在尋找舊日的巢穴。如果只看手指所指之處，眼中就只有塵屑。到了這個地步，又何必多費口舌呢？（育王達）

圓覺（Yuánjué，指圓滿覺悟）。一切障礙即是究竟的覺悟。

枯萎的樹木以云爲葉，凋謝的梅花以雪為花。敲擊桐樹發出木頭的響聲，蘸著雪吃冬瓜。廣闊的天空，秋天的江水，孤單的野鴨，落日的餘暉。（雪堂行）

早晨心情鬱悶喝三杯酒，下午頭昏腦脹喝一碗茶。晚上脫掉衣服伸開腿睡覺，五更天起來眼睛還瞇縫著。（或庵體）

愛和憎惡在心中翻騰，沒有一絲塵埃。牛尿馬糞都被視為珍寶。黃金不必特意稱為貴重，阿魏（一種藥材）不妨世間確有真品。（介庵進）

圓覺（Yuánjué，指圓滿覺悟）。愛我的人也愛涅槃（niè pán，佛教指超脫生死的狀態）。降伏對自我的愛戀就是涅槃的景象。

黑山鬼窟極其幽暗，認識到頑固的空性並盡力尋找。哪裡比得上打開一扇天窗，頓時讓大地變成黃金。

一錘打破精靈的巢穴，頓時讓虛空露出骨頭。說什麼騎牛的李老君（lǐ lǎo jūn，指老子），其中恍恍惚惚難以捉摸。（靈潤機）

圓覺（Yuánjué，指圓滿覺悟）。拋棄對快樂的喜愛反而滋生了愛的根本，於是就顯現有為法（yǒu wéi fǎ，指因緣和合而生的事物），增上的善果都是輪迴的緣故，不能成就聖道。

傀儡戲用絲線牽引著舞動柘枝舞（zhè zhī wǔ，一種舞蹈），各種姿態都顯得俊俏適宜。自從舞蹈結束青絲斷裂，可笑那些人撒手歸去。

圓覺（Yuánjué，指圓滿覺悟）。在任何時候都不生起虛妄的念頭，對於各種虛妄的心念也不停止或滅除。安住在虛妄的境界中不加以瞭解認識，對於沒有了解認識的狀態也不分辨真實。

天寧琦云（Tiānníng Qíyún，人名）。如果這樣，說有道也可以，說無道也可以，向上也可以，向下也可以，得到也可以，得不到也可以。幾片白雲籠罩著古老的寺廟，一條綠水環繞著青山。報恩秀云（Bào'ēn Xiùyún，人名）。在任何時候都不生起虛妄的念頭，不。

【English Translation】 English version Yuánjué (圓覺, Perfect Enlightenment). The Sutra teachings are like a finger pointing at the moon.

Expedient means. The finger points to the moon. Erroneous understanding arises from excessive discrimination. Cold moonlight illuminates the path to enlightenment, yet the vast earth seeks its old nest. If one only looks at where the finger points, the eyes are filled with dust. Having reached this point, why waste more words? (Yùwáng Dá 育王達)

Yuánjué (圓覺, Perfect Enlightenment). All obstacles are ultimately enlightenment.

A withered tree uses clouds as leaves, a withered plum blossom uses snow as flowers. Striking the paulownia tree produces the sound of wood, dipping snow to eat winter melon. The vast sky, autumn waters, a solitary wild duck, the glow of the setting sun. (Xuětáng Xíng 雪堂行)

In the early morning, feeling depressed, I drink three cups of wine; in the afternoon, with a dizzy head, I drink a bowl of tea. At night, I take off my clothes, stretch my legs, and sleep; at the fifth watch, I get up with my eyes still squinting. (Huò'ān Tǐ 或庵體)

Love and hate surge in the heart, without a trace of dust. Cow urine and horse dung are all considered treasures. Gold need not be specifically called precious, and asafoetida (阿魏, a medicinal herb) may well have its true form in the world. (Jiè'ān Jìn 介庵進)

Yuánjué (圓覺, Perfect Enlightenment). Those who love me also love Nirvana (涅槃, the Buddhist state of transcendence). Subduing the love of self is the appearance of Nirvana.

The dark and gloomy ghost cave of Black Mountain, recognize the stubborn emptiness and seek it with all your strength. How can it compare to opening a skylight, instantly turning the earth into gold.

One hammer breaks open the spirit's lair, instantly revealing the bones of emptiness. What is there to say about Lao Tzu (李老君) riding an ox, within which is a vague and elusive mystery? (Língrùn Jī 靈潤機)

Yuánjué (圓覺, Perfect Enlightenment). Abandoning the love of pleasure instead nourishes the root of love, thus manifesting conditioned phenomena (有為法), and increasing virtuous results are all due to reincarnation, and cannot achieve the holy path.

The puppet show uses threads to pull and dance the Zhe Zhi dance (柘枝舞, a type of dance), all postures appear graceful and appropriate. Since the dance ended and the green threads broke, it is laughable that those people let go and return.

Yuánjué (圓覺, Perfect Enlightenment). At all times, do not give rise to false thoughts, nor stop or eliminate various false thoughts. Abide in the realm of false thoughts without adding understanding or recognition, and do not distinguish truth from the state of no understanding or recognition.

Tiānníng Qíyún (天寧琦云, a person's name). If so, saying there is the Dao is acceptable, saying there is no Dao is acceptable, upward is acceptable, downward is acceptable, obtaining is acceptable, not obtaining is acceptable. Several white clouds envelop the ancient temple, a green river surrounds the green mountains. Bào'ēn Xiùyún (報恩秀云, a person's name). At all times, do not give rise to false thoughts, do not.

妄心亦不息滅不。住妄想境不加了知不。于無了知不辨真實不。圭峰科此一段。謂之忘心頓證。又名忘心入覺。萬松四個不字。且道合屬那一科。　博山來云。四個不字是殺人刀。是活人劍。點鐵成金旋天轉地。萬松門下卓卓全該。若是絕學沙門。更須從頭刪過。吽。　萬仞壁云。釋迦老子橫身跶倒。直至上無沖天之志。下無入地之謀。若有人救得。敢保腳下煙生。若救不得。但知隨例餐䭔子。也得三文買草鞋。　玉笈干云。生處好討錢。熟處好過年。

黃花爛爛。翠竹珊珊。江南地暖。塞北天寒。遊人去後無訊息。留得雲山到老看。(晦堂心)

舉手攀南鬥。翻身倚北辰。出頭天外看。誰是我般人。(鼓山圭)

荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打梨花蛺蝶飛。(徑山杲)

和煙釣月是生涯。古䇿風高未足夸。款乃一聲天地闊。祖師何處渡流沙。(或庵體)

猢猻吃毛蟲。烏狗上佛殿。大地雪漫漫。澄江凈如練。(圓極岑)

生鐵鑄牛頭。牽犁還拽耙。智者笑忻忻。愚者驚怪差。古往今來幾百年。更向鬼門重貼卦。(密庵杰)

庭前栽萵苣。萵苣生火箸。火箸開蓮花。蓮花結木瓜。木瓜才劈破。撒出白油麻參。(㑃堂仁)

身世悠悠不繫舟

【現代漢語翻譯】 現代漢語譯本： 妄心也不止息泯滅嗎？安住于虛妄的境界而不增加了解嗎？對於沒有了解的事物不分辨真實嗎？圭峰將這一段科判為『忘心頓證』，又名『忘心入覺』。萬松的四個『不』字，且說應當歸屬於哪一科？ 博山來回答說：『四個『不』字是殺人的刀，是活人的劍，點鐵成金，旋天轉地。萬松門下的弟子完全領會。如果是絕學的沙門，更需要從頭刪改過。吽。』 萬仞壁說：『釋迦老子橫身跌倒，直至上沒有沖天的志向，下沒有入地的謀劃。如果有人救得了他，我敢保證他腳下生煙。如果救不了，那就只能像平常一樣吃飯睡覺。也可以用三文錢買雙草鞋。』 玉笈干說：『在熟悉的地方容易掙錢，在熟悉的地方容易過年。』 黃花爛漫，翠竹挺拔。江南溫暖，塞北寒冷。遊人離去後沒有訊息，留下雲山供人到老觀看。(晦堂心) 舉手攀摘南斗星，翻身依靠北極星。探出身子向天外看，誰像我這樣的人？(鼓山圭) 荷葉圓圓像鏡子，菱角尖尖像錐子。風吹柳絮像毛球滾動，雨打梨花像蝴蝶飛舞。(徑山杲) 和著煙霧垂釣明月是我的生活，古代的竹簡在高風中並不值得誇耀。款乃一聲，天地廣闊，祖師在何處渡過流沙？(或庵體) 猴子吃毛蟲，烏狗登上佛殿。大地上白雪茫茫，澄江清澈如絲。(圓極岑) 用生鐵鑄造的牛頭，牽著它耕地還拉著耙。智者看了笑嘻嘻，愚者看了驚怪詫異。從古到今幾百年，還要在鬼門關上重新貼上卦象。(密庵杰) 庭院前栽種萵苣，萵苣生出火箸。火箸開出蓮花，蓮花結出木瓜。木瓜才劈開，撒出白色的油麻參。(㑃堂仁) 身世飄零像不繫的小船。

【English Translation】 English version: Does the deluded mind also not cease and vanish? Does it abide in the realm of illusory thoughts without increasing understanding? Does it not discern reality in the absence of understanding? Guifeng classifies this section as 'Sudden Realization of the Forgotten Mind,' also known as 'Entering Awakening through the Forgotten Mind.' These four 'not' characters of Wansong, to which category do they belong? Boshan Lai replied: 'The four 'not' characters are a sword that kills, and a sword that gives life, turning iron into gold, and spinning the heavens and earth. The disciples of Wansong fully comprehend this. If it is a sramana (沙門) of profound learning, they need to revise it from the beginning. Hum.' Wanrenbi said: 'Old Shakya (釋迦) fell down, without the ambition to soar to the heavens above, nor the plan to delve into the earth below. If someone can save him, I dare to guarantee that smoke will rise from his feet. If he cannot be saved, then just eat and sleep as usual. You can also buy a pair of straw sandals for three coins.' Yujigan said: 'It's easy to make money where you are familiar, and it's easy to spend the year where you are familiar.' Yellow flowers are blooming, green bamboos are lush. The south of the Yangtze River is warm, the north of the border is cold. After the travelers leave, there is no news, leaving the cloud mountains for people to watch until old age. (Huitang Xin) Raise your hand to pluck the Southern Dipper, turn around and lean on the North Star. Lean out to look beyond the sky, who is like me? (Gushan Gui) The lotus leaves are round and like mirrors, the water chestnuts are sharp and like cones. The wind blows the willow catkins like hairballs rolling, the rain beats the pear blossoms like butterflies flying. (Jingshan Gao) Fishing for the moon in the mist is my livelihood, ancient bamboo slips in the high wind are not worth boasting about. With a sound of 'kuan nai', the heaven and earth are vast, where did the patriarch cross the quicksand? (Huo'an Ti) Monkeys eat hairy worms, black dogs climb the Buddha hall. The earth is covered in white snow, the clear river is as pure as silk. (Yuanji Cen) A cow's head cast from pig iron, pulling a plow and dragging a harrow. The wise laugh happily, the foolish are surprised and strange. For hundreds of years, from ancient times to the present, still re-paste the trigrams on the ghost gate. (Mi'an Jie) Plant lettuce in front of the courtyard, the lettuce grows fire chopsticks. The fire chopsticks bloom lotus flowers, the lotus flowers bear papayas. The papayas are just split open, scattering white sesame seeds. (㑃堂仁) Life is drifting like an unmoored boat.

。得隨流處且隨流。今朝有酒今朝醉。明日無錢明日愁。(石庵玿)

春眠不覺曉。處處聞啼鳥。夜來風雨聲。花落知多少。(樸翁铦)

春生夏長。澹飯粗茶。魚投濁水。彩奔齪家。(無準范)

火不待日而熱。風不待月而涼。渴來飲水。困來上床。鳧足自短。鶴脛自長。誰在原西寺。鐘聲送夕陽。(古南門)

草鞋踏遍江南雪。歸看廬山石上云。卻笑間身猶未老。尋梅幾度出松門。(弘覺忞)

伯勞西去雁東來。李白桃紅歲歲開。萬事無過隨分好。人生何用苦安排。(竺庵成)

茅庵隱隱傍溪邊。撥霧移芝種石田。轉步看花花欲醉。流鶯不覺落窗前。(濟水洸)

早識郎君本是儔。燈前月下且風流。好風流。看取朱衣暗點頭。(玉笈干)

黃梅時節家家雨。春草池塘處處蛙。白鷺下田千點雪。黃鸝上樹一枝花。(撫松𡨂)

圓覺。以大圓覺為我伽藍。

佛鎧堅云。凈裸裸。曲不藏直。赤灑灑。坐斷威音。更有一句不可道破。

毫髮不留。縱橫自由。閫外乾坤廓落。大方無外優遊。明明祖師意。明明百草頭。褫破狐疑網。截斷愛河流。縱有迴天力。爭如直下休。四衢道中凈裸裸。放出溈山水牯牛。(圓悟勤)

圓覺。恒作是念。我今此

身四大和合。發毛爪齒等皆歸地。涕唾膿血等皆歸水。暖氣歸火。動轉歸風。四大各離。今者妄身當在何處。

今者妄身當在何。不應𦦨水更尋波。狂心誤認鑒中影。豈異迷頭演若多。(本覺一)

茨菇葉爛別西灣。蓮子華開尚未還。妾夢不離江上水。人傳夫在鳳凰山。(于整合)

宗鑒法林卷二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三

集云堂　編

諸經

法華

佛放眉間白毫相光。照東方萬八千世界。

蠻奴赤腳上皇州。賣盡珍奇跨白牛。貪看市朝人作市。又隨歌舞上官樓。多意氣。好風流。月冷珠簾掛玉鉤。分明忘卻來時路。百尺竿頭輥繡毬。(圓極岑)

法華。止止不須說。我法妙難思。諸增上慢者。聞必不敬信。

天寧琦云。說了也止得么。黃面老人分疏不下。卓拄杖云。有時拈在千峰頂。劃斷天云不放高。　虎角焸畫○相舉起云。世尊。我以異方便。助顯第一義。免使者老子自生疑惑。　妙偉俊云。世尊五戒不持。將常住物掩為己有。

春滿皇都月滿階。婆心痛切為誰哀。兒孫自有兒孫福。何必將金掘窌埋。(默庵慧)

法華。假使滿世間。皆如舍利弗。盡思共度量。不能測佛智

。

五祖演云。尋常衲僧家。高揖釋迦不拜彌勒。是會佛智。不會佛智。眾中有則有。祇是藏牙伏爪。太平有個見處。不惜眉毛舉向諸人。待有人問隨口便答。　破庵先云。畢竟如何是佛智。乃頌。

雪子落紛紛。烏盆變白盆。忽然日頭出。依舊是烏盆。

東廊壁洞竟無遮。百衲花針補綺紗。掩在風前人不識。細看還是破袈裟。(樹南祚)

法華。譬如長者有一大宅。於後宅舍忽然火起。

胡蜂休戀舊時窠。五百郎君不奈何。慾火逼來無走路。癡心要上白牛車。門前羊鹿權為喻。室內啀喍總是訛。熢㶿臭煙相惱處。出身不用動干戈。(冶父川)

法華。此經開方便門。示真實相。深固幽遠無人能到。

謾言幽遠涉途程。到者方知不夜城。鼓角聲寒蓮漏永。佛燈猶作向來明。(圓極岑)

法華。是法住法位。世間相常住。

雲門云。釋迦老子甚處去也。　法林音云。人說跛腳老。單單祇一橛。果然。

犬子便吠賊。牛子便牽犁。衲僧若恁么。未曾摸著皮。(楊岐會)

世間相常住。黃鶯啼綠樹。真個可憐生。動著便飛去。(樸翁铦)

茨菰葉爛別西灣。蓮子花開尚未還。妾夢不離江上水。人傳郎在鳳凰山。(祖翁銳)

法華。若人散

【現代漢語翻譯】 現代漢語譯本：

五祖演禪師說：『尋常的衲僧（指僧人）家，高高作揖向釋迦（釋迦牟尼佛），卻不拜彌勒（彌勒菩薩）。這是會得佛智，還是不會佛智？』大眾中若有人能領會，只是藏著牙齒，收著爪子。太平時節有個見解處，不吝惜眉毛，舉出來給諸位看。等待有人問，就隨口回答。

破庵禪師說：『到底什麼是佛智？』於是作頌：

雪子紛紛落下，烏黑的盆變成了白盆。忽然太陽出來，依舊還是烏黑的盆。

東廊的壁洞竟然沒有遮擋，用百衲花針補綴綺麗的紗。掩藏在風前，人們不認識，仔細看還是破舊的袈裟。（樹南祚）

《法華經》中說：譬如長者有一座大宅，後來宅舍忽然起火。

胡蜂不要再留戀舊時的蜂巢，五百個郎君也無可奈何。火勢逼來沒有出路，癡心妄想要登上白牛車。門前的羊車、鹿車只是權宜的比喻，室內爭吵不休，說的都是虛妄之言。濃煙臭氣互相侵擾的地方，脫身不用動用干戈。（冶父川）

《法華經》中說：這部經開啟方便之門，顯示真實之相，深奧堅固，幽深遙遠，沒有人能夠到達。

不要說幽深遙遠，需要跋涉路程。到達的人才知道是不夜之城。鼓角聲寒，蓮花漏壺滴水聲長，佛燈仍然像過去一樣明亮。（圓極岑）

《法華經》中說：此法安住於法位，世間之相恒常住。

雲門禪師說：釋迦老子到哪裡去了？法林音禪師說：人們說他是跛腳老頭，單單隻有一截。果然如此。

狗崽子就會吠叫賊人，牛崽子就會拉犁。衲僧如果這樣，還未曾摸到皮毛。（楊岐會）

世間之相恒常住，黃鶯在綠樹上啼叫。真是令人憐愛，一動就飛走了。（樸翁铦）

茨菰葉子爛了，告別西灣，蓮子花開了，還沒有回來。我的夢不離開江上的水，人們傳說我的丈夫在鳳凰山。（祖翁銳）

《法華經》中說：如果有人散 English version:

Wuzu Yan said, 'In an ordinary monk's (nasseng) home, they bow deeply to Shakyamuni (Shakyamuni Buddha) but do not bow to Maitreya (Maitreya Bodhisattva). Is this understanding Buddha-wisdom or not understanding Buddha-wisdom?' If someone in the assembly understands, they are just hiding their teeth and retracting their claws. In peaceful times, there is a place to have insight, not hesitating to raise it for everyone to see. Waiting for someone to ask, they answer readily.

Po'an said, 'Ultimately, what is Buddha-wisdom?' Then he composed a verse:

Snowflakes fall in abundance, a black basin turns into a white basin. Suddenly the sun comes out, and it is still a black basin.

The wall hole in the east corridor has no cover, using patched flower needles to mend brocade gauze. Hidden in front of the wind, people do not recognize it, but upon closer inspection, it is still a tattered kasaya (robe). (Shunan Zuo)

The Lotus Sutra says: 'For example, a wealthy man has a large house, and later the house suddenly catches fire.'

Do not linger in the old hive, bumblebee. Five hundred young men can do nothing. Fire is coming with no way out, foolishly wanting to board the white bullock cart. The sheep and deer carts in front of the door are just expedient metaphors, and the quarrels inside the room are all false words. In a place where thick smoke and foul odors disturb each other, escape without resorting to weapons. (Yefu Chuan)

The Lotus Sutra says: 'This sutra opens the gate of expedient means and reveals the true aspect, profound and remote, that no one can reach.'

Do not say it is profound and remote, requiring a long journey. Those who arrive know it is a city that never sleeps. The sound of horns is cold, and the lotus clepsydra drips for a long time. The Buddha lamp still shines as it always has. (Yuanji Cen)

The Lotus Sutra says: 'This Dharma abides in the Dharma position, and the aspect of the world is constant.'

Yunmen said, 'Where has old Shakyamuni gone?' Falin Yin said, 'People say he is a lame old man, with only one stump.' Indeed.

The puppy barks at the thief, and the calf pulls the plow. If a monk is like this, he has not even touched the surface. (Yangqi Hui)

The aspect of the world is constant, and the oriole sings in the green trees. It is truly lovely, but it flies away with the slightest movement. (Pu Weng Xian)

The arrowhead leaves are rotten, bidding farewell to the west bay. The lotus seeds have bloomed, but have not yet returned. My dreams do not leave the water of the river, and people say my husband is on Phoenix Mountain. (Zu Weng Rui)

The Lotus Sutra says: 'If someone scatters'

【English Translation】 Wuzu Yan said: 'In an ordinary monk's (nasseng - refers to a monk) home, they bow deeply to Shakyamuni (Shakyamuni Buddha) but do not bow to Maitreya (Maitreya Bodhisattva). Is this understanding Buddha-wisdom or not understanding Buddha-wisdom?' If someone in the assembly understands, they are just hiding their teeth and retracting their claws. In peaceful times, there is a place to have insight, not hesitating to raise it for everyone to see. Waiting for someone to ask, they answer readily. Po'an said: 'Ultimately, what is Buddha-wisdom?' Then he composed a verse: Snowflakes fall in abundance, a black basin turns into a white basin. Suddenly the sun comes out, and it is still a black basin. The wall hole in the east corridor has no cover, using patched flower needles to mend brocade gauze. Hidden in front of the wind, people do not recognize it, but upon closer inspection, it is still a tattered kasaya (robe). (Shunan Zuo) The Lotus Sutra says: 'For example, a wealthy man has a large house, and later the house suddenly catches fire.' Do not linger in the old hive, bumblebee. Five hundred young men can do nothing. Fire is coming with no way out, foolishly wanting to board the white bullock cart. The sheep and deer carts in front of the door are just expedient metaphors, and the quarrels inside the room are all false words. In a place where thick smoke and foul odors disturb each other, escape without resorting to weapons. (Yefu Chuan) The Lotus Sutra says: 'This sutra opens the gate of expedient means and reveals the true aspect, profound and remote, that no one can reach.' Do not say it is profound and remote, requiring a long journey. Those who arrive know it is a city that never sleeps. The sound of horns is cold, and the lotus clepsydra drips for a long time. The Buddha lamp still shines as it always has. (Yuanji Cen) The Lotus Sutra says: 'This Dharma abides in the Dharma position, and the aspect of the world is constant.' Yunmen said: 'Where has old Shakyamuni gone?' Falin Yin said: 'People say he is a lame old man, with only one stump.' Indeed. The puppy barks at the thief, and the calf pulls the plow. If a monk is like this, he has not even touched the surface. (Yangqi Hui) The aspect of the world is constant, and the oriole sings in the green trees. It is truly lovely, but it flies away with the slightest movement. (Pu Weng Xian) The arrowhead leaves are rotten, bidding farewell to the west bay. The lotus seeds have bloomed, but have not yet returned. My dreams do not leave the water of the river, and people say my husband is on Phoenix Mountain. (Zu Weng Rui) The Lotus Sutra says: 'If someone scatters'

亂心入于塔廟中。一稱南無佛皆已成佛道。

平陽忞舉偈畢云。且道以何為驗。良久云。片葉飄庭際。西風萬里秋。

一㨾花蹊一㨾紅。千株桃李萬株秾。何人識得春風面。五色芳菲處處逢。(遠庵僼)

法華。授記品。

祖翁田地舊皇都。且莫從人向外圖。空劫國名何處起。威音佛號是誰呼。溪山在在雖云異。云月家家豈有殊。寧可無鞋赤腳走。丈夫豈肯受涂糊。(百愚斯)

法華。是法非思量分別之所能解。

一朝起來七件事。柴米油鹽醬酢茶。有人識得其中主。不用天涯問作家。(竺庵成)

法華。十方佛土中。惟有一乘法。無二亦無三。除佛方便說。

憨休干云。如何是方便說。寒夜凝朝露。晴天散夕霞。

法華。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。

三際斷時凡聖盡。十身圓處剎塵周。無私應物隨高下。抹過僧祇大劫修。(保寧勇)

燕坐道場經十劫。一一從頭俱漏泄。世間多少守株人。掉棒擬打天邊月。(徑山杲)

太平時代不談兵。路不赍糧戶不扃。十劫坐來成底事。平生肝膽一時傾。(道場融)

劫初鑄就毗盧印。古篆彫蟲尚宛然。堪笑堪悲人不識。卻嫌字畫不完全。(環溪一)

穴處巢

【現代漢語翻譯】 現代漢語譯本： 亂心進入塔廟中，只要唸一聲'南無佛'（皈依佛），就都能夠成就佛道。 平陽忞舉完偈語后說：「那麼用什麼來驗證呢？」停頓良久說：「一片葉子飄落在庭院中，西風吹拂，預示著萬里秋天的到來。」 同樣的鮮花小徑，同樣的鮮紅，成千上萬株桃樹李樹茂盛地生長。有誰能夠認識春風的面貌？五彩繽紛的芳香在各處相逢。（遠庵僼） 《法華經·授記品》 祖先的田地就在舊時的皇都，千萬不要隨從他人向外尋求。空劫（時間極長的劫數）的國名從何處興起？威音佛（過去佛名）的名號是誰在呼喚？溪流山川雖然處處不同，雲彩明月家家難道有什麼差別？寧可沒有鞋子赤腳行走，大丈夫豈能接受含糊不清的矇騙。（百愚斯） 《法華經》：這種法不是思量分別所能夠理解的。 一天醒來要面對七件事：柴、米、油、鹽、醬、醋、茶。如果有人認識到這其中的主宰，就不用到天涯海角去詢問作家（指開悟之人）。（竺庵成） 《法華經》：在十方佛土中，只有唯一的一乘法（成佛之法），沒有二乘也沒有三乘，除非是佛陀爲了方便而說的。 憨休干說：「什麼是方便說呢？」寒冷的夜晚凝結成早晨的露水，晴朗的天空散佈著傍晚的彩霞。 《法華經》：大通智勝佛（過去佛名）在道場中坐了十劫（極長的時間），佛法沒有顯現在他面前，因此不能夠成就佛道。 當過去、現在、未來三際斷絕時，凡夫和聖人就都不存在了；當十身（佛的十種化身）圓滿時，剎土和微塵都周遍存在。無私地應物，隨著高低而變化，抹去了僧祇大劫（極長的時間）的修行。（保寧勇） 在道場中靜坐經歷了十劫，一一從頭到尾都泄露了天機。世間有多少守株待兔的人，揮舞著棍棒想要打天邊的月亮。（徑山杲） 太平時代不談論戰爭，路上不用攜帶糧食，家家戶戶不用關門。靜坐十劫最終成就了什麼？平生的肝膽在此時一時傾吐。（道場融） 在劫初鑄造了毗盧印（象徵宇宙本體的印記），古老的篆字和蟲鳥的圖案還宛然存在。可笑又可悲的是人們不認識它，卻嫌棄它的字畫不完全。（環溪一） 穴居、巢居

【English Translation】 English version: A confused mind entering a pagoda or temple, even a single utterance of 'Namo Buddha' (Homage to Buddha) will lead to the attainment of Buddhahood. After reciting the verse, Pingyang Min said, 'Then what is the proof?' After a long pause, he said, 'A leaf falls in the courtyard, the west wind heralds ten thousand miles of autumn.' The same flower path, the same red, thousands of peach and plum trees grow luxuriantly. Who can recognize the face of the spring breeze? Colorful fragrances meet everywhere. (Yuan'an Fan) 'Lotus Sutra, Chapter on Bestowal of Prophecy' The ancestral land is in the old capital, do not follow others to seek outwards. Where does the name of the country in the empty kalpa (extremely long eon) arise? Whose calling is the name of the Buddha Weiyin (name of a past Buddha)? Although streams and mountains differ everywhere, how can clouds and moon be different from house to house? It is better to walk barefoot without shoes, how can a true man accept vague deception? (Baiyu Si) 'Lotus Sutra: This Dharma is not something that can be understood by thought or discrimination.' Waking up one morning, there are seven things to face: firewood, rice, oil, salt, sauce, vinegar, and tea. If someone recognizes the master within them, there is no need to ask the author (referring to an enlightened person) at the ends of the earth. (Zhu'an Cheng) 'Lotus Sutra: In the Buddha lands of the ten directions, there is only the One Vehicle Dharma (the Dharma of attaining Buddhahood), there is no Two Vehicle or Three Vehicle, except for the Buddha's expedient teachings.' Hanxiu Gan said, 'What is expedient teaching?' Cold nights condense into morning dew, clear skies scatter evening clouds. 'Lotus Sutra: The Buddha Great Universal Wisdom Excellence sat in the place of enlightenment for ten kalpas (extremely long time), the Buddha Dharma did not appear before him, therefore he could not attain Buddhahood.' When the three times (past, present, future) are cut off, ordinary beings and sages cease to exist; when the ten bodies (ten manifestations of the Buddha) are perfected, lands and dust particles pervade everywhere. Impartially responding to things, changing with high and low, erasing the cultivation of asamkhya kalpas (extremely long time). (Baoning Yong) Sitting in the place of enlightenment for ten kalpas, everything from beginning to end is leaked. How many people in the world are waiting for rabbits to run into trees, waving sticks trying to hit the moon in the sky. (Jingshan Gao) In times of peace, there is no talk of war, no need to carry food on the road, and no need to close doors. What has been accomplished by sitting for ten kalpas? A lifetime of courage is poured out at this moment. (Daochang Rong) The Vairocana seal (symbol of the cosmic principle) was cast at the beginning of the kalpa, the ancient seal script and insect patterns are still clearly visible. It is laughable and sad that people do not recognize it, but dislike its calligraphy as incomplete. (Huanxi Yi) Cave dwelling, nest dwelling

居太古風。魚潛水底鳥翔空。一腔樸素渾無象。云卷星攢文自工。又安容乎竅鑿混沌。脂粉鴻蒙。(湛然澄)

端妍嬌面露些些。因甚還將衫袖遮。疑殺古今人無數。半思半恨滿天涯。(聖可玉)

法華。如來如實知見三界之相。無有生死若退若出。亦無在世及滅度者。非實非虛非如非異。不如三界見於三界。如斯之事。如來明見無有錯謬。

岣嶁峰頭神禹碑。字青石赤形模奇。無目仙人才一見。便應撫掌笑嘻嘻。云暗蒼龍化葛陂。(圓極岑)

火虐風饕水漬根。石邊尚有舊苔痕。化工肯未隨寒暑。又捻清香為返魂。(閑極云)

法華。普門品。咒詛諸毒藥。所欲害身者。念彼觀音力。還著于本人。

東坡別云。念彼觀音力。兩家都沒事。法眼益因閱至此。乃頌云。咒詛毒藥。形殺之逆。眼耳若通。本人何失。

法華。若有眾生聞是觀世音菩薩品者。當知是人功德不少。

觀音門普普門收。才著襕衫便不羞。昨夜猿啼新嶺上。今朝鶴唳古溪頭。惡風飄墮𢌞光息。慾火焚燒當處休。瓔珞受來都不用。平生活計冷湫湫。(冶父川)

文殊般若

清凈行者不入涅槃。破戒比丘不入地獄。

僧問洞山全意旨如何。全云。度盡無遺影。還他越涅槃。　理安

問拈拄杖云。清凈行者不入涅槃。破戒比丘不入地獄。卓一下云。曼殊大士來也。靠杖云。斷岸孤舟。　天岳晝云。我為你作個方便。譬如有人自不欲屙。卻要走出佔人坑廁。你道還好笑么。若向者里辨得。我也許你向衲僧門下識得些子臭氣。

養就家欄水牯牛。自歸自去有來由。而今穩臥深云里。秦不管兮漢不收。(祖印明)

壁上安燈盞。堂前置酒臺。悶來打三盞。何處得愁來。(徑山杲)

清凈行者不涅槃。破戒比丘無地獄。天臺相接到西川。總是自家親眷屬。(照堂一)

夜來村飲歸。健到三四五。摩挲青莓苔。莫瞋驚著汝。(自得暉)

陪錢弄傀儡。拌命打鞦韆。渾家無眼見。掩面哭蒼天。(或庵體)

國有定亂劍。家無白澤圖。神仙張果老。踏破藥葫蘆。(樸翁铦)

清凈行者清凈。破戒比丘破戒。各自安怗家邦。切忌放賊過界。(退庵奇)

涅槃地獄本無差。祇為從前被眼遮。三腳瞎驢才𨁝跳。鑊湯爐炭即吾家。(高峰妙)

常拌白日尋花巷。盡把黃金作酒錢。反著襕衫高拍掌。大家齊唱太平年。(楚石琦)

一葉翩翩不繫船。夜深月落正堪眠。蘆花兩岸無餘影。白鷺飛來破曉煙。(即念現)

維摩

因須菩提持缽入維摩

【現代漢語翻譯】 現代漢語譯本 問：拈起拄杖說：『清凈的修行者不入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），破戒的比丘（Bhikkhu，佛教術語，指男性出家人）不入地獄。』 （放下拄杖） 說：『曼殊（Manjusri，文殊菩薩的簡稱）大士來了！』 靠著拄杖說：『斷岸邊的孤舟。』 天岳晝說：『我為你提供一個方便的比喻。譬如有人自己不想排泄，卻要跑到別人的廁所里去。你覺得這好笑嗎？如果能在這裡辨別清楚，我也許會允許你在僧人門下聞到一些氣味。』 『養就家欄水牯牛，自歸自去有來由。而今穩臥深云里，秦不管兮漢不收。』（祖印明） 『壁上安燈盞，堂前置酒臺。悶來打三盞，何處得愁來。』（徑山杲） 『清凈行者不涅槃，破戒比丘無地獄。天臺相接到西川，總是自家親眷屬。』（照堂一） 『夜來村飲歸，健到三四五。摩挲青莓苔，莫瞋驚著汝。』（自得暉） 『陪錢弄傀儡，拌命打鞦韆。渾家無眼見，掩面哭蒼天。』（或庵體） 『國有定亂劍，家無白澤圖。神仙張果老，踏破藥葫蘆。』（樸翁铦） 『清凈行者清凈，破戒比丘破戒。各自安怗家邦，切忌放賊過界。』（退庵奇） 『涅槃地獄本無差，祇為從前被眼遮。三腳瞎驢才𨁝跳，鑊湯爐炭即吾家。』（高峰妙） 『常拌白日尋花巷，盡把黃金作酒錢。反著襕衫高拍掌，大家齊唱太平年。』（楚石琦） 『一葉翩翩不繫船，夜深月落正堪眠。蘆花兩岸無餘影，白鷺飛來破曉煙。』（即念現） 維摩（Vimalakirti，維摩詰，佛教在家菩薩的代表人物） 因須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）持缽入維摩

【English Translation】 English version Asked, raising the staff, 'A pure practitioner does not enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). A precept-breaking Bhikkhu (Bhikkhu, a Buddhist term referring to a male monastic) does not enter hell.' (Put down the staff) Said, 'Manjusri (Manjusri Bodhisattva) has arrived!' Leaning on the staff, 'A lone boat on a broken shore.' Tian Yue Zhou said, 'I will provide you with a convenient analogy. For example, someone who doesn't want to excrete themselves but wants to run out to occupy someone else's latrine. Do you think that's funny? If you can discern this, I might allow you to smell some odor under the monks' gate.' 'The water buffalo raised in the family pen, comes and goes with its own reasons. Now it lies steadily in the deep clouds, neither Qin nor Han cares for it.' (Zu Yinming) 'A lamp is placed on the wall, a wine table is set before the hall. When bored, I drink three cups, where does sorrow come from?' (Jing Shan Gao) 'A pure practitioner does not enter Nirvana, a precept-breaking Bhikkhu has no hell. Tiantai connects to Xichuan, all are our own relatives.' (Zhao Tangyi) 'Last night, returning from a village drinking party, healthy to the third or fifth degree. Caressing the green moss, do not be angry if I startled you.' (Zi Dehui) 'Paying money to play with puppets, risking life to swing on a swing. The whole family is blind, covering their faces and crying to the heavens.' (Huo An Ti) 'The country has a sword to settle chaos, the family has no Bai Ze (mythical creature) picture. Immortal Zhang Guolao, broke his medicine gourd.' (Pu Weng Xian) 'A pure practitioner is pure, a precept-breaking Bhikkhu breaks precepts. Each peacefully settles in their homeland, be careful not to let thieves cross the border.' (Tui An Qi) 'Nirvana and hell are essentially the same, only because the eyes were covered before. The three-legged blind donkey just jumps, the cauldron and charcoal are my home.' (Gao Feng Miao) 'Often spending days in the flower lane, using all the gold as wine money. Wearing the kasaya (Buddhist robe) backwards and clapping hands, everyone sings of a peaceful year.' (Chu Shi Qi) 'A leaf flutters, not tied to a boat, deep night and moonset are good for sleeping. No remaining shadows on both sides of the reeds, a white heron flies to break the dawn mist.' (Ji Nian Xian) Vimalakirti (Vimalakirti, a representative figure of Buddhist lay bodhisattvas) Because Subhuti (Subhuti, one of the Buddha's ten major disciples, known for being foremost in understanding emptiness) entered Vimalakirti's room holding a bowl

舍乞食。時摩詰取缽盛飯謂言。汝能于食等者諸法亦等。諸法等者于食亦等。如是行乞乃可取食。乃至彼外道六師是汝之師。因其出家。彼師所墮汝亦隨墮。乃可取食。入諸邪見不到彼岸。住於八難不得無難。同於煩惱離清凈法。汝得無諍三昧。一切眾生亦得是定。其施汝者不名福田。供養汝者墮三惡道。為與眾魔共一手作。同諸勞侶。汝與眾魔及諸塵勞等無有異。於一切眾生而有怨心。謗諸佛。毀於法。不入眾數。終不得滅度。汝若如是乃可取食。須菩提聞此茫然。不知以何答。置缽欲出。

寶峰清云。義出豐年還他摩詰。其奈須菩提貪觀天上失卻手橈。致令食到口邊被人奪卻。　廣胤標云。掩馳說之口。奪紛爭之辯。莫之敢逆者貴乎明斷。尊者當時何不取一摶食。待伊恁么道。直下塞卻渠口。免得者漢向葛藤窠里著倒。雖然於今看來。亦似冷地輸他先一著。分明笑倒老空生。　林友卉云。盡謂須菩提不能倒拈蝎尾逆捋虎鬚。致令食到口邊被人奪卻。殊不知尊者置缽欲去。不是好心。

無邊無際休斟酌。潮去潮來本自平。清濁淺深並苦澹。一般滋味迥分明。(保寧勇)

邪見歸依外道師。與師同墮復何疑。憑君滿缽盛香飯。午日亭亭腹正饑。(張無盡)

入林不動草。入水不動波。鑊湯無

【現代漢語翻譯】 現代漢語譯本： 須菩提去乞食。當時維摩詰（Vimalakirti，一位在家菩薩）拿過他的缽盛滿飯，對他說：『你如果能做到對於食物的平等，那麼對於一切諸法也能平等。如果對於一切諸法都能平等，那麼對於食物也能平等。像這樣去乞食，才可以接受食物。乃至那些外道六師（Six non-Buddhist teachers，六位非佛教的老師）是你的老師，因為他們你才出家。你的老師所墮入的境界，你也跟隨墮入，才可以接受食物。你進入各種邪見，無法到達彼岸（the other shore，涅槃的境界），停留在八難（eight difficulties，八種難以修行佛法的處境）之中，無法脫離這些困難。你等同於煩惱，遠離清凈的佛法。你得到了無諍三昧（Samadhi of non-contention，不爭論的禪定），一切眾生也能得到這種禪定。佈施給你的人不能稱為福田（field of merit，種福報的田地），供養你的人會墮入三惡道（three evil realms，地獄、餓鬼、畜生道）。你和眾魔共同行動，與各種塵勞（defilements，煩惱）沒有區別。你對於一切眾生懷有怨恨之心，誹謗諸佛，詆譭佛法，不入僧眾之列，最終無法得到解脫。如果你是這樣，才可以接受食物。』須菩提聽了這些話，茫然不知所措，不知道該如何回答，於是放下缽想要離開。

寶峰清禪師說：『維摩詰在豐收之年還給了他（須菩提）一擊。可嘆須菩提貪看天上的美景，卻失去了手中的船槳，以至於食物到了嘴邊卻被人奪走。』

廣胤禪師評論說：『堵住滔滔不絕的言論，奪走爭辯的機會。沒有人敢違抗，是因為維摩詰的明智決斷。尊者（須菩提）當時為什麼不拿一團飯吃下去，等他那樣說的時候，直接堵住他的嘴？免得這個人在葛藤窠（tangled vines，比喻糾纏不清的言論）里顛倒是非。雖然現在看來，也像是冷不防地輸了他一招。分明是笑倒了老修行。』

林友卉評論說：『大家都認為須菩提不能倒過來拿蝎子的尾巴，逆著捋老虎的鬍鬚，以至於食物到了嘴邊卻被人奪走。殊不知尊者放下缽想要離開，並不是好心。』

無邊無際，不要去思量揣測。潮起潮落，本來就是平靜的。清澈的、渾濁的、淺的、深的、苦的、淡的，各種滋味，一般滋養，卻又迥然分明。（保寧勇禪師）

邪見歸依外道師，與老師一同墮落還有什麼疑問？請你盛滿缽的香飯，正午時分，肚子正餓。（張無盡）

進入樹林不驚動草，進入水中不驚動波。鑊湯（cauldron of boiling water，比喻地獄）沒有……

【English Translation】 English version: Subhuti went to beg for food. At that time, Vimalakirti (a lay bodhisattva) took his bowl, filled it with rice, and said to him: 'If you can be equal towards food, then you can also be equal towards all dharmas (teachings, phenomena). If you can be equal towards all dharmas, then you can also be equal towards food. Only by begging in this way can you accept food. Even those six non-Buddhist teachers (Six non-Buddhist teachers) are your teachers, because of them you left home. You follow the path your teachers have fallen into, only then can you accept food. You enter various wrong views, unable to reach the other shore (the other shore, the state of Nirvana), staying in the eight difficulties (eight difficulties, eight situations where it is difficult to practice the Dharma), unable to escape these difficulties. You are the same as afflictions, far from pure Dharma. You have attained the Samadhi of non-contention (Samadhi of non-contention), and all sentient beings can also attain this samadhi. Those who give to you cannot be called a field of merit (field of merit), and those who make offerings to you will fall into the three evil realms (three evil realms, the realms of hell, hungry ghosts, and animals). You act together with all demons, no different from various defilements (defilements). You harbor resentment towards all sentient beings, slander the Buddhas, denigrate the Dharma, do not enter the Sangha (community of monks), and ultimately cannot attain liberation. If you are like this, then you can accept food.' Subhuti, hearing these words, was at a loss, not knowing how to answer, so he put down his bowl and wanted to leave.

Chan Master Baofeng Qing said: 'Vimalakirti returned the blow to him (Subhuti) in a year of abundance. It is a pity that Subhuti was greedy to look at the beautiful scenery in the sky, but lost the oar in his hand, so that the food was snatched away from his mouth.'

Chan Master Guangyin commented: 'Stop the torrent of words, take away the opportunity to argue. No one dares to disobey, because of Vimalakirti's wise decision. Why didn't the Venerable (Subhuti) take a ball of rice and eat it at that time, and when he said that, directly block his mouth? So as not to let this person reverse right and wrong in the tangled vines (tangled vines). Although it seems now, it is like losing a move to him unexpectedly. Clearly laughing at the old practitioner.'

Lin Youhui commented: 'Everyone thinks that Subhuti cannot hold the scorpion's tail upside down, stroke the tiger's whiskers backwards, so that the food is snatched away from his mouth. Little do they know that the Venerable put down the bowl and wanted to leave, not with good intentions.'

Boundless and limitless, do not think and speculate. The tide rises and falls, originally it is calm. Clear, turbid, shallow, deep, bitter, and bland, all kinds of tastes, generally nourishing, but distinctly clear. (Chan Master Baoning Yong)

Wrong views rely on non-Buddhist teachers, what doubt is there that you and the teacher will fall together? Please fill your bowl with fragrant rice, at noon, your stomach is hungry. (Zhang Wujin)

Entering the forest without disturbing the grass, entering the water without disturbing the waves. The cauldron of boiling water (cauldron of boiling water) has no...

冷處。閤眼跳黃河。(鼓山圭)

獨坐許誰知。青山對落暉。花須連夜發。不待曉風吹。(徑山杲)

白日街頭獨自行。夜間屋裡獨自臥。山高不礙白雲飛。竹密不妨流水過。(照堂一)

維摩。智度菩薩母。容受一切法而無分別相。

一切法離分別相。依前諸相自如如。春風景里乾坤大。無限江山開畫圖。(仰山欽)

維摩。示疾毗耶。佛敕文殊往問。殊曰。彼上人者難為酬對。深達實相善說法要。辨才無滯智慧無礙。一切菩薩法式悉知。諸佛秘藏無不得入。降伏眾魔遊戲神通。智慧方便皆已得度。雖然。當承佛旨詣彼問疾。

溈山果云。居士門高。可謂壁立萬仞水泄不通。擬心則差動念則隔。不擬不動落在無事界中。作么生入。良久云。退後退後。

冷坐毗耶城。百病一時發。不得文殊來。幾乎無合煞。(徑山杲)

示疾毗耶方丈。文殊亦難近傍。看來無藥可醫。祇是忌口為上。(浙翁琰)

詐病從來不可醫。文殊特為下針錐。事褫一喙長三尺。問著依前似鼓椎。(無準范)

手提拂子坐胡牀。眼似流星𩯭似霜。終日無言長示疾。卻將好肉剜成瘡。(率庵琮)

皺斷娘生八字眉。者些病痛有誰知。文殊針出膏肓穴。也是將為死馬醫。(仲宣

【現代漢語翻譯】 現代漢語譯本： 冷寂之處，合上眼跳入黃河。（鼓山圭） 獨自靜坐有誰能知？唯有青山相對落日餘暉。花朵的花須連夜綻放，無需等待清晨的風來吹拂。（徑山杲） 白天獨自走在街頭，夜晚獨自睡在屋裡。山再高也無法阻礙白雲飛翔，竹林再密也無法妨礙流水經過。（照堂一） 維摩（Vimalakirti，一位著名的在家菩薩）。智慧是菩薩之母，包容接受一切法而不作分別之想。 一切法都脫離了分別之相，依照原有的諸相自然如如不動。春天的風景里乾坤廣大，無限的江山展開如畫的圖景。（仰山欽） 維摩（Vimalakirti）示現生病在毗耶離城（Vaishali）。佛陀命令文殊菩薩（Manjusri）前去問候。文殊（Manjusri）說：『那位上人難以應對，他深刻通達實相，善於說法要，辯才無礙，智慧無礙，一切菩薩的法則都悉知，諸佛的秘密藏都無不得入，降伏眾魔，遊戲神通，智慧方便都已經得度。』雖然如此，我應當秉承佛旨前去問候他的疾病。 溈山果（Weishan Guo，禪師）說：『居士的門檻太高了，真可謂壁立萬仞，水都無法泄通。稍微用心思就差了，稍微動念頭就被隔開了，不思不想就落入了無事之境。』要怎麼進入呢？停頓了很久說：『退後，退後。』 冷冷地坐在毗耶離城（Vaishali），百病一時併發。沒有文殊菩薩（Manjusri）來，幾乎沒有能夠契合的了結。（徑山杲） 示現生病在毗耶離城（Vaishali）的方丈室，文殊菩薩（Manjusri）也難以靠近。看來沒有藥可以醫治，只是忌口才是上策。（浙翁琰） 裝病從來都是無法醫治的，文殊菩薩（Manjusri）特地為此下針。事情被揭穿，一張嘴長三尺，問起來還是像敲鼓一樣。（無準范） 手裡提著拂塵坐在胡牀上，眼睛像流星，鬢髮像霜雪。整天不說話，長久地示現疾病，卻將好肉剜成瘡。（率庵琮） 緊鎖著天生的八字眉，這些病痛有誰知道呢？文殊菩薩（Manjusri）的針刺入膏肓穴，也只是當成死馬醫治。（仲宣）

【English Translation】 English version: In a cold place, close your eyes and jump into the Yellow River. (Guishan Gui) Sitting alone, who knows? Green mountains face the setting sun. Flower stamens bloom overnight, not waiting for the morning breeze to blow. (Jingshan Gao) Walking alone on the street in the daytime, sleeping alone in the house at night. High mountains do not hinder white clouds from flying, dense bamboo does not prevent flowing water from passing. (Zhaotang Yi) Vimalakirti (Vimalakirti, a famous lay bodhisattva). Wisdom is the mother of Bodhisattvas, embracing all dharmas without any discriminating thoughts. All dharmas are free from discriminating characteristics, relying on the previous characteristics, they are naturally as they are. In the spring scenery, the universe is vast, and the infinite rivers and mountains unfold like a painted picture. (Yangshan Qin) Vimalakirti (Vimalakirti) manifests illness in Vaishali. The Buddha orders Manjusri (Manjusri) to inquire. Manjusri (Manjusri) says, 'That superior person is difficult to deal with. He deeply understands the true nature of reality, is good at expounding the essentials of the Dharma, has unimpeded eloquence, and unobstructed wisdom. He knows all the rules of Bodhisattvas, and can enter all the secret treasures of the Buddhas. He subdues all demons, plays with supernatural powers, and has attained liberation through wisdom and skillful means.' Nevertheless, I should follow the Buddha's decree and inquire about his illness. Weishan Guo (Weishan Guo, a Chan master) said, 'The layman's threshold is too high, it can be said to be a wall standing ten thousand feet high, and water cannot leak through. If you use your mind, you are wrong; if you move a thought, you are separated. If you do not think or move, you fall into the realm of no-affairs.' How to enter? After a long pause, he said, 'Step back, step back.' Sitting coldly in Vaishali, a hundred diseases break out at once. Without Manjusri (Manjusri) coming, there is almost no way to have a fitting conclusion. (Jingshan Gao) Manifesting illness in the abbot's room of Vaishali, even Manjusri (Manjusri) finds it difficult to approach. It seems there is no medicine to cure it, only abstaining from food is the best policy. (Zheweng Yan) Feigning illness has never been curable, Manjusri (Manjusri) specially applies a needle for it. The matter is exposed, one's mouth grows three feet long, but when asked, it is still like hitting a drum. (Wuzhun Fan) Holding a whisk in his hand, sitting on a Hu bed, eyes like shooting stars, temples like frost. Silent all day long, manifesting illness for a long time, yet carving a wound out of good flesh. (Lüan Cong) Frowning, breaking the eight-character eyebrows given by his mother, who knows these illnesses? Manjusri's (Manjusri) needle pierces the vital point, but it is still treating a dead horse. (Zhongxuan)

琈)

丈室端居錯用心。那堪獨樹不成林。焉知病在膏肓里。卻被文殊下一針。(笑翁堪)

維摩。文殊師利。從無住本立一切法。

伊庵權云。眼裡藏針。耳中出氣。

自小從來不脫空。掘翻海底種青松。街頭撞見李三黑。你自西兮我自東。(濟水洸)

無欠無餘無必無固。法法圓融頭頭顯露。無住為本兮妙葉難量。立一切法兮沙界罔措。咄咄。好鳥不棲無影樹。(竹浪□)

維摩。不斷煩惱而入涅槃。

朝生暮死千萬遍。一日幾回相見面。展陣開旗放出來。一指動時客戲見。(白雲端)

維摩。三十二菩薩各說竟。文殊曰。我於一切法無言無說無示無識。離諸問答。是為入不二法門。殊又問維摩。摩默然。殊嘆曰。乃至無有語言文字是真入不二法門。

保福展云。維摩一默未出化門。又云。大小維摩被文殊一坐。至今起不得。報恩秀云。要起有甚麼難。便掌。　雪竇顯舉文殊語畢。維摩道甚麼。良久云。勘破了也。　瑯瑘覺云。文殊贊善。也是杓卜聽虛聲。維摩默然。汝等不得贊龜打瓦。　大溈智云。不二法門是默然不是默然。若是。文殊則為剩語。不是。維摩一場虛設。　報恩秀云。橫身為眾不免禍出私門。那堪文殊點破已露瑕玼。直饒天童道現居俗

【現代漢語翻譯】 現代漢語譯本 丈室端坐卻錯用了心。怎堪一棵孤樹無法成林。哪裡知道病已深入膏肓。卻被文殊（Manjusri，智慧的象徵）用針刺了一下。（笑翁堪） 維摩（Vimalakirti，一位著名的在家菩薩）。文殊師利（Manjusri，智慧的象徵）。從無住的根本上建立一切法。 伊庵權說，『眼裡藏著針，耳中呼出氣。』 從小到大從來不落空。翻遍海底也要種青松。街上撞見李三黑。你自西來我自東。（濟水洸） 無欠無餘，無必無固。一切法圓融，處處都顯露。以無住為根本，微妙的葉子難以衡量。建立一切法，沙界都無法測度。咄咄。好鳥不在無影的樹上棲息。（竹浪□） 維摩（Vimalakirti，一位著名的在家菩薩）。不斷煩惱而入涅槃。 朝生暮死千萬遍。一天之中幾次相見。擺開陣勢，展開旗幟放出來。一指動時，客人就看見了。（白雲端） 維摩（Vimalakirti，一位著名的在家菩薩）。三十二位菩薩各自說完后，文殊（Manjusri，智慧的象徵）說：『我對於一切法，無言無說，無示無識，遠離一切問答。』這就是進入不二法門。文殊（Manjusri，智慧的象徵）又問維摩（Vimalakirti，一位著名的在家菩薩），維摩（Vimalakirti，一位著名的在家菩薩）默然不語。文殊（Manjusri，智慧的象徵）讚歎說：『乃至沒有語言文字，才是真正進入不二法門。』 保福展說，『維摩（Vimalakirti，一位著名的在家菩薩）一默，尚未超出化門。』又說，『大小維摩（Vimalakirti，一位著名的在家菩薩）被文殊（Manjusri，智慧的象徵）一坐，至今起不來。』報恩秀說，『要起來有什麼難的？』便打了一下。雪竇顯舉出文殊（Manjusri，智慧的象徵）的話說完，問：『維摩（Vimalakirti，一位著名的在家菩薩）說了什麼？』良久說，『勘破了也。』瑯玡覺說，『文殊（Manjusri，智慧的象徵）贊善，也是用卜卦的工具聽取虛假的聲音。維摩（Vimalakirti，一位著名的在家菩薩）默然，你們不得讚揚龜殼，敲打瓦片。』大溈智說，『不二法門是默然，又不是默然。如果是，文殊（Manjusri，智慧的象徵）就成了多餘的話。如果不是，維摩（Vimalakirti，一位著名的在家菩薩）就是一場虛設。』報恩秀說，『橫身爲了大眾，也難免禍從私門而出。何況文殊（Manjusri，智慧的象徵）點破，已經露出瑕疵。』即使是天童也說現在居住在世俗之中。

【English Translation】 English version Dwelling in the abbot's room, one misuses the mind. How can a single tree form a forest? Who knows the disease is deep in the marrow? Yet Manjusri (Manjusri, symbol of wisdom) applies a needle. (Xiao Weng Kan) Vimalakirti (Vimalakirti, a famous lay bodhisattva). Manjusri (Manjusri, symbol of wisdom). From the root of non-abiding, establish all dharmas. Yi'an Quan says, 'Needles are hidden in the eyes, and breath is exhaled from the ears.' From childhood, I have never been empty. I dig up the seabed to plant green pines. I meet Li Sanhei on the street. You come from the west, and I come from the east. (Ji Shui Guang) Without lack, without excess, without necessity, without rigidity. All dharmas are perfectly integrated, and everything is revealed. Taking non-abiding as the root, the wonderful leaves are immeasurable. Establishing all dharmas, the sand realms are unfathomable. Tut tut. Good birds do not perch on shadowless trees. (Zhu Lang □) Vimalakirti (Vimalakirti, a famous lay bodhisattva). Entering Nirvana without cutting off afflictions. Born in the morning and dying in the evening, ten million times. How many times do we meet in a day? Displaying formations, unfurling flags, and releasing them. When a finger moves, the guest sees it. (Bai Yun Duan) Vimalakirti (Vimalakirti, a famous lay bodhisattva). After the thirty-two bodhisattvas each spoke, Manjusri (Manjusri, symbol of wisdom) said, 'For all dharmas, I have no words, no speech, no demonstration, no knowledge, and I am apart from all questions and answers.' This is entering the non-dual dharma gate. Manjusri (Manjusri, symbol of wisdom) then asked Vimalakirti (Vimalakirti, a famous lay bodhisattva), and Vimalakirti (Vimalakirti, a famous lay bodhisattva) remained silent. Manjusri (Manjusri, symbol of wisdom) exclaimed, 'Even without language and words, this is truly entering the non-dual dharma gate.' Baofu Zhan said, 'Vimalakirti's (Vimalakirti, a famous lay bodhisattva) silence has not yet gone beyond the gate of transformation.' He also said, 'Both the great and small Vimalakirtis (Vimalakirti, a famous lay bodhisattva) are sat upon by Manjusri (Manjusri, symbol of wisdom) and cannot get up to this day.' Baoen Xiu said, 'What difficulty is there in getting up?' and then struck. Xuedou Xian raised Manjusri's (Manjusri, symbol of wisdom) words and finished speaking, asking, 'What did Vimalakirti (Vimalakirti, a famous lay bodhisattva) say?' After a long time, he said, 'It has been seen through.' Langye Jue said, 'Manjusri's (Manjusri, symbol of wisdom) praise is also like using divination tools to listen to false sounds. Vimalakirti (Vimalakirti, a famous lay bodhisattva) is silent, and you must not praise the tortoise shell or strike the tiles.' Dawei Zhi said, 'The non-dual dharma gate is silence, and yet it is not silence. If it is, then Manjusri's (Manjusri, symbol of wisdom) words are superfluous. If it is not, then Vimalakirti (Vimalakirti, a famous lay bodhisattva) is a mere pretense.' Baoen Xiu said, 'To stand up for the masses, one cannot avoid disaster from one's own household. Moreover, Manjusri (Manjusri, symbol of wisdom) has pointed it out, and the flaw has already been revealed.' Even Tiantong says that he now lives in the secular world.

塵而無俗氣。也是掩鼻偷香。　磬山修云。語默上摸索有甚交涉。若向眾菩薩未啟口處識得根源。方知說即是默。默即是說。眾菩薩未曾說一字。老維摩其聲如雷。會么。龍象蹴踏。非驢所堪。　博山來云。明修棧道暗度陳倉。若以語默商量。何異缽盂安足。二大士雖別。涂脂傅粉水泄不通。以不二法門較之尚遠在。　瀛山訚云。不二法門。文殊盡其神力捶擊不開。爭奈保福猶嫌未出化門。為甚如此。祖關無險易。玄路有高低。　天目灝云。維摩若不得文殊。幾乎病殺。

維摩大士去何從。千古令人望莫窮。不二法門休更問。夜來明月上高峰。(明覺顯)

虛空鳥跡謾追尋。幽鳥投聲又報春。若識東西無異路。凈名一室不平沉。(慈明圓)

一個兩個百千萬。屈指尋文數不辦。暫時放在暗窗前。明日與君重打算。(白雲端)

言言言兮飄風灑雪。默默默兮雷轟電掣。藕絲孔里騎大鵬。等閑挨落天邊月。(懶庵需)

曼殊問疾老毗耶。不二門開看作家。珉表粹中誰賞鑑。忘前失后莫咨嗟。區區投璞兮楚國臏士。璨璨報珠兮隋庭斷蛇。休點破。絕玼瑕。俗氣渾無卻較些。(宏智覺)

深入不二門。巧盡反成拙。一默定千差。常說熾然說。說拙萬古清風寒徹骨。(松源岳)

有

【現代漢語翻譯】 現代漢語譯本： 即使沾染了塵世，也沒有庸俗的氣息，也像是捂著鼻子偷偷聞香一樣。磬山的修云禪師說，用語言和沉默去揣摩，有什麼關係呢？如果能在眾菩薩未開口之前就認識到根源，才知道說就是沉默，沉默就是說。眾菩薩未曾說一字，老維摩（Vimalakirti，維摩詰）的聲音卻如雷鳴。明白嗎？龍象的蹴踏，不是驢子所能承受的。博山禪師來云說，這是明修棧道，暗度陳倉。如果用語言和沉默來商量，和用缽盂安放腳有什麼區別？文殊（Manjusri）和維摩詰（Vimalakirti）二大士雖然有所區別，但就像塗脂抹粉一樣，水泄不通。用不二法門來比較，還差得很遠。瀛山訚云說，不二法門，文殊（Manjusri）用盡他的神力也無法捶擊打開，無奈保福禪師還嫌沒有超出教化的門徑。為什麼這樣說呢？祖師的關卡沒有險峻和平坦之分，玄妙的道路有高低之別。天目灝云說，維摩詰（Vimalakirti）如果沒有文殊（Manjusri），幾乎要病死了。

維摩大士去了哪裡？千百年來令人望眼欲穿。不二法門不要再問了，昨夜明月升上高峰。（明覺顯）

在虛空中尋找鳥的軌跡是徒勞的，幽靜的鳥兒發出聲音又在報告春天來臨。如果認識到東西沒有不同的道路，維摩詰（Vimalakirti）的一室就不會不平靜。（慈明圓）

一個兩個，百千萬個，屈指尋找文字也數不清楚。暫時放在黑暗的窗前，明日再與你重新打算。（白雲端）

言語啊言語，像飄風灑雪；沉默啊沉默，像雷轟電掣。在藕絲孔里騎著大鵬，輕易地把天邊的月亮打落。（懶庵需）

文殊（Manjusri）問候老維摩詰（Vimalakirti）的疾病，不二法門打開，觀看作者。玉石外表，精粹內里，有誰來賞鑑？忘記過去，失去未來，不要嗟嘆。區區小玉獻給楚國的刖足之人，燦爛寶珠獻給隋朝的斷蛇之人。不要點破，沒有瑕疵。庸俗的氣息完全沒有，卻還要比較一些。（宏智覺）

深入不二法門，巧妙用盡反而成了笨拙。一默就能確定千差萬別，常常說就是熾盛地說。說得笨拙，萬古清風寒徹骨。（松源岳）

有

【English Translation】 English version: Even with dust, there is no vulgarity; it's like secretly smelling fragrance while covering one's nose. Chan Master Xiuyun of Qingshan said, 'What's the connection between trying to fathom with words and silence? If you can recognize the root before the Bodhisattvas open their mouths, then you'll know that speaking is silence, and silence is speaking. The Bodhisattvas haven't uttered a single word, yet old Vimalakirti's (Vimalakirti, meaning 'Pure Fame') voice is like thunder. Do you understand? The trampling of dragons and elephants is not something a donkey can bear.' Chan Master Boshan Laiyun said, 'This is openly repairing the plank road while secretly advancing via Chencang. If you deliberate with words and silence, what's the difference from placing feet on a begging bowl?' Although the two great beings, Manjusri (Manjusri) and Vimalakirti (Vimalakirti), are different, they are as tightly sealed as if covered in rouge and powder, with no water able to seep through. Comparing them with the non-dual Dharma gate is still far off. Chan Master Yingshan Yun said, 'The non-dual Dharma gate, Manjusri (Manjusri) exhausted his divine power but couldn't break it open. Helplessly, Baofu still dislikes not having gone beyond the gate of transformation. Why is this so? The ancestral gate has no dangers or ease, the profound path has highs and lows.' Tianmu Haoyun said, 'If Vimalakirti (Vimalakirti) didn't have Manjusri (Manjusri), he would almost die of illness.'

Where has the great Vimalakirti (Vimalakirti) gone? For thousands of years, people have been looking in vain. Don't ask about the non-dual Dharma gate anymore; last night, the bright moon rose to the peak. (Mingjue Xian)

It's futile to search for bird tracks in the void; the secluded bird's voice announces the arrival of spring again. If you recognize that east and west have no different paths, Vimalakirti's (Vimalakirti) one room will not be unpeaceful. (Ciming Yuan)

'One, two, hundreds of thousands; bending your fingers to search for words, you can't count them all. Temporarily put them in front of the dark window; tomorrow, I'll reconsider them with you.' (Baiyun Duan)

'Words, words, like drifting wind and scattering snow; silence, silence, like thunder and lightning. Riding a roc in a lotus root hole, casually knocking down the moon at the edge of the sky.' (Lan'an Xu)

'Manjusri (Manjusri) inquires about old Vimalakirti's (Vimalakirti) illness; the non-dual gate opens, watch the creator. Jade exterior, essence within, who will appreciate it? Forget the past, lose the future, don't lament. A small jade offered to the mutilated man of Chu, a brilliant pearl offered to the snake-severing man of Sui. Don't point it out, there are no flaws. There is no vulgarity at all, yet still comparing a little.' (Hongzhi Jue)

'Deeply enter the non-dual gate; exhausting cleverness turns into clumsiness. One silence determines thousands of differences; constant speaking is blazing speaking. Speaking clumsily, the ancient clear wind is chilling to the bone.' (Songyuan Yue)

Having

無語默謾徒勞。居士何曾動一毫。世祖功臣三十六。雲臺爭似釣臺高。(別峰印)

夜行侵早盡貪程。共聽雞聲到五更。忽覺投明天自曉。各安生理樂欣欣。(南澗問)

漁人有睡時。蠶婦無閑日。三九夜寒天。朔風吹水立。(節巖琇)

維摩。佛以一音演說法。或有怖畏或斷疑。

或有怖畏或斷疑。雙明一句絕針錐。於斯切莫生欣厭。覿面還須眼似眉。(禾山方)

維摩。觀身實相觀佛亦然。

眼空四海恣縱橫。鼻孔撩天信腳行。拏得電光為火把。卻來日午打三更。(或庵體)

四大將無來作有。一身以己去方人。曾聞打水魚頭痛。我佛原來共一真。(古南門)

金剛

世尊食時。著衣持缽入舍衛城乞食。于其城中次第乞已。還至本處。收衣缽洗足已。敷座而坐。須菩提言。希有世尊。

食訖跏趺坐石床。斗閑閑氣燭天光。幾多業識茫茫者。衲被蒙頭在醉鄉。(水庵一)

衛城乞食沿門處。祇苑收衣洗足時。善現無端贊希有。斯文安得是如斯。(寶葉源)

金剛。應如是住。如是降伏其心。

希有希有佛。妙理極泥洹。云何降伏住。降伏信為難。二儀法中妙。三乘教喻寬。善哉今諦聽。六賊免遮攔。(傅大士)

七手八腳

。神頭鬼面。棒打不開。刀割不斷。閻浮跳躑幾千回。頭頭不離空王殿。(冶父川)

截斷從教來滾滾。隨流未必去滔滔。青山長鎖欲飛勢。滄海合知來處高。(心聞賁)

金剛。凡所有相皆是虛妄。若見諸相非相即見如來。

法眼益別云。若見諸相非相即不見如來。　寶華忍云。大小世尊抱橋柱洗澡。不肖則不然。若見諸相非相。即見諸相。雖然。要見如來即易。見諸相則難。　妙偉俊云。大小寶華只解草鞋裡𨁝跳。要見諸相非相。更參三十年。

有相有求皆是妄。無形無相墮偏枯。堂堂密密何曾閑。一道寒光爍太虛。(冶父川)

映林映日一般紅。吹落吹開總是風。可惜擷芳人不見。一時分付與遊蜂。(心聞賁)

金剛。一切賢聖皆以無為法而有差別。

千嚴長云。世尊有兩個舌頭。無明祇有一個舌頭。一切賢聖皆以無為而無差別。

一金成萬器。皆由匠者智。何必毗耶城。人人說不二。(覺海元)

仁者見之謂之仁。智者見之謂之智。寒時向火。熱時乘涼。健即經行。困即打睡。仰面看天。開口取氣。(保寧勇)

金剛。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。

僧問首山如何是此經。山云低聲。云如何是受持。山云莫染污

。　冶父川云。且道此經從甚處出。須彌頂上。大海波心。

佛祖垂慈實有權。言言不離此經宣。此經出處還相委。便向雲中駕鐵船。切忌錯會。(冶父川)

水出崑崙山起云。釣人樵客問來因。祇知洪浪巖巒闊。不肯拋絲弄斧斤。(投子青)

金剛。應無所住而生其心。

山堂靜坐夜無言。寂寂寥寥本自然。何事西風動林野。一聲寒雁唳長天。(冶父川)

應無所住生其心。廓徹圓明處處真。直下頂門開正眼。大千沙界現全身。(呆堂定)

東村市接西村路。南舍花開北舍春。山月如銀牽老與。又貪縱目上高岑。(理安問)

月明星稀。烏鵲南飛。繞樹三匝。無枝可棲。(石奇云)

應無所住豁心空。金屑依然著眼中。驀地虛空連底脫。大千經卷一時通。(孤雲權)

單槍疋馬走風塵。柳色煙火敢近身。羌笛一聲遼膽喪。霜輪現處更愁人。(隱元琦)

金剛。若為人輕賤。是人先世罪業應墮惡道。以今世人輕賤故。先世罪業即為消滅。當得阿耨多羅三藐三菩提。

崇壽稠別云。心外有法應墮惡道。守住自己為人輕賤。　博山來云。縛殺多少人。解脫多少人。兼雌帶黃。若以因果評。入地獄如箭射。

明珠在掌。有功者賞。妍媸不來。全

【現代漢語翻譯】 現代漢語譯本： 冶父川云：那麼請問，這部經是從哪裡來的呢？從須彌山（Sumeru）頂上，還是從大海的波濤中心？

佛祖垂憐確實有權宜之法，字字句句都離不開這部經的宣揚。這部經的出處我來告訴你，就在雲中駕著鐵船。切記不要錯誤理解。（冶父川）

水從崑崙山流出，云從山上升起，打魚的人和砍柴的人都來詢問原因。只知道洪大的波浪和廣闊的山巒，卻不肯放下魚竿和斧頭。（投子青）

《金剛經》說：『應無所住而生其心。』

山堂深夜寂靜無聲，寂寥空曠本來就是自然。是什麼原因讓西風吹動林野，一聲寒雁鳴叫在長空？（冶父川）

應無所住而生其心，心境廓然通徹，圓滿光明，處處皆是真理。當下頂門打開正眼，整個大千世界都顯現出全身。（呆堂定）

東村的集市連線著西村的道路，南邊的房屋花朵盛開，北邊的房屋充滿春意。山間的明月如銀，牽引著老人前往，又貪戀著縱情觀賞高高的山峰。（理安問）

月亮明亮，星星稀少，烏鴉和喜鵲向南飛去，繞樹三圈，卻沒有樹枝可以棲息。（石奇云）

應無所住，心懷豁然開朗，空明澄澈，但如果執著于空，就像金屑落入眼中一樣，仍然是一種障礙。一旦徹底擺脫虛空的束縛，就能通達整個大千世界的經卷。（孤雲權）

單槍匹馬奔走在風塵之中，柳色和煙火不敢靠近他的身旁。羌笛一聲響起，敵人的膽量都喪失了，霜輪出現的地方更讓人感到憂愁。（隱元琦）

《金剛經》說：『如果（修行者）被人輕賤，這是因為這個人前世的罪業應該墮入惡道。由於今世被人輕賤的緣故，前世的罪業就得以消滅，（他）應當獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

崇壽稠別說：心外求法就應該墮入惡道，執守住自己就會被人輕賤。博山來說：束縛了多少人，又解脫了多少人，兼有雌雄兩種特性。如果用因果來評判，墮入地獄就像箭一樣迅速。

明珠就在掌中，有功勞的人就會得到獎賞，美與醜都不會影響它的價值，完全

【English Translation】 English version: Ye Fu Chuan Yun: Then tell me, where does this sutra come from? From the top of Mount Sumeru (Sumeru), or from the heart of the great ocean's waves?

The Buddha's compassion truly has expedient means, every word and phrase is inseparable from the proclamation of this sutra. I will tell you the origin of this sutra, it is in a iron boat sailing in the clouds. Be sure not to misunderstand. (Ye Fu Chuan)

Water flows from the Kunlun Mountains, clouds rise from the mountains, fishermen and woodcutters ask the reason. They only know the vast waves and broad mountains, but are unwilling to put down their fishing rods and axes. (Touzi Qing)

The Diamond Sutra says: 'One should develop the mind which abides nowhere.'

The mountain hall is silent at night, lonely and empty, originally natural. What causes the west wind to stir the forest, a cry of a wild goose in the long sky? (Ye Fu Chuan)

One should develop the mind which abides nowhere, the mind is vast and clear, perfectly bright, truth is everywhere. Immediately the crown of the head opens the true eye, the entire great thousand world manifests the whole body. (Dai Tang Ding)

The east village market connects to the west village road, the south house flowers bloom, the north house is full of spring. The mountain moon is like silver, leading the old man to go, and greedily enjoying the high peaks. (Li An Wen)

The moon is bright, the stars are few, crows and magpies fly south, circling the tree three times, but there is no branch to perch on. (Shi Qi Yun)

One should develop the mind which abides nowhere, the mind is open and clear, but if one is attached to emptiness, it is like gold dust falling into the eyes, still an obstacle. Once completely free from the bondage of emptiness, one can understand the scriptures of the entire great thousand world. (Gu Yun Quan)

Alone, with a single spear and horse, he travels through the dust, the willow color and smoke flowers dare not approach him. The sound of the Qiang flute makes the enemy lose courage, and the place where the frost wheel appears makes people even more worried. (Yin Yuan Qi)

The Diamond Sutra says: 'If (a practitioner) is despised by others, it is because this person's past sins should have led to falling into evil realms. Because of being despised in this life, the sins of the past are eliminated, (he) should attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'

Chong Shou Chou Bie said: Seeking the Dharma outside the mind should lead to falling into evil realms, holding onto oneself will be despised by others. Bo Shan said: How many people are bound, and how many people are liberated, having both male and female characteristics. If judged by cause and effect, falling into hell is as fast as an arrow.

A bright pearl is in the palm, those with merit will be rewarded, beauty and ugliness do not affect its value, completely

無伎倆。伎倆既無。波旬失途。瞿曇瞿曇。識我也無。(明覺顯)

水不洗水誰不知。旋嵐常靜太驅馳。千年歷日如能算。免被巡官掌上推。(白雲端)

四序炎涼去復還。聖凡祇在剎那間。前人罪業今人賤。倒卻前人罪業山。(張無盡)

綴綴功過。膠膠因果。鏡外狂奔演若多。杖頭擊著破灶墮。灶墮破。來相賀。卻道從前孤負我。(天童覺)

關關幽鳥啼紅翠。一榻薰風驚午睡。舞袖單衫入市廛。張公吃酒李公醉。(石雨方)

故邦不相使單于。嚙雪吞氈意自如。沙漠十年持漢節。忠英不假雁傳書。(具足有)

金剛。如來所得阿耨多羅三藐三菩提。於是中無實無虛。

菩提無實亦無虛。幾個男兒是丈夫。丹穴不歸金鸑鷟。碧潭空浸玉蟾蜍。(佛慧泉)

生涯如夢若浮雲。活計都無絕六親。留得一雙青白眼。笑他無限往來人。(冶父川)

水中鹽味。色里膠青。如來所得。一款招成。堪笑僧繇雖敏手。何曾描得志公真。(牧雲門)

金剛。過去心不可得。現在心不可得。未來心不可得。

南堂靜舉德山到潭州詣婆覓點心。婆問。三心不可得。上座點那個心。德山無語。今夜代德山下轉語。待他道三心不可得。祇向道咄咄。老婆不得無禮。似

【現代漢語翻譯】 現代漢語譯本： 沒有伎倆。既然沒有伎倆，魔王波旬（Pāpīyas，佛教中的欲界第六天之主，常被視為障礙修行的魔王）就會迷失方向。瞿曇（Gautama，釋迦牟尼的姓）啊瞿曇，你是否也認識不到自我？（明覺顯） 水不用水洗，這是誰都知道的道理。旋風看似靜止，實則快速運轉。如果能算出過去千年的歷日，就能免於被巡官在掌上推算命運。（白雲端） 四季的炎熱與涼爽循環往復。聖人與凡人之間的差別只在一剎那之間。前人所造的罪業，導致今人受苦受難。推倒前人所造的罪業之山，才能解脫。（張無盡） 點點滴滴地記錄功過，緊緊相連地遵循因果。就像鏡子外狂奔的演若達多（Yajnadatta，佛教故事中一個因錯認鏡中影像為自己頭顱而發狂的人），用禪杖擊打，打破了破灶墮（Posadha，佛教僧團每半月舉行的集會）。破灶墮被打破了，大家前來祝賀，卻說從前破灶墮辜負了我。（天童覺） 幽靜的鳥兒在紅花綠葉間鳴叫，和煦的微風吹拂著，讓人在午睡中驚醒。穿著輕薄的衣衫，進入熱鬧的市集。張公喝酒，李公卻醉了。（石雨方） 故鄉不再派遣使者前往匈奴。在冰天雪地裡啃雪吞氈，意志依然堅定。在沙漠里堅守漢朝的符節十年，忠誠的英雄不需要鴻雁傳書。（具足有） 金剛經（Vajracchedikā Prajñāpāramitā Sūtra）。如來（Tathāgata，佛的稱號之一）所證得的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），在這種覺悟中，既沒有實在，也沒有虛假。 菩提（bodhi，覺悟）既不是實在的，也不是虛假的。有幾個男兒能堪稱大丈夫？紅色的山洞裡不再有金色的鳳凰棲息，碧綠的深潭裡空空地浸泡著玉蟾蜍。（佛慧泉） 人生就像夢幻，如同漂浮的雲彩。生活一無所有，與六親斷絕關係。留下這一雙清澈明亮的眼睛，嘲笑那些無休止地奔波往來的人。（冶父川） 就像水中鹽的味道，就像顏色里調和的膠和青。如來所證悟的境界，都是同一種真如實相。可笑的是，即使是像張僧繇（中國南北朝時期著名畫家）這樣技藝精湛的畫家，也無法描繪出志公（寶誌禪師，南北朝時期僧人）的真實面貌。（牧雲門） 金剛經。過去的心不可得，現在的心不可得，未來的心不可得。 南堂靜禪師舉德山宣鑒（Deshan Xuanjian，唐代禪宗大師）到潭州（今湖南長沙）拜訪婆子（老婦人）求點心（指開示）的故事。婆子問：『過去心、現在心、未來心都不可得，上座（對僧人的尊稱）你要點哪個心？』德山無言以對。今晚我代替德山說一句轉語：等他說『三心不可得』，就直接呵斥道：『咄咄！』老婆子不得無禮！好像

【English Translation】 English version: No tricks. Since there are no tricks, Pāpīyas (the lord of the sixth heaven in the desire realm in Buddhism, often regarded as a demon obstructing practice) will lose his way. Gautama, Gautama, do you also not recognize the self? (Mingjue Xian) Water does not wash water, which everyone knows. The whirlwind seems still, but it runs fast. If you can calculate the past thousand years of calendars, you can avoid being calculated by the magistrate in his palm. (Baiyun Duan) The heat and coolness of the four seasons cycle repeatedly. The difference between a sage and a mortal is only in an instant. The sins committed by previous people cause suffering for present people. Overthrowing the mountain of sins created by previous people can bring liberation. (Zhang Wujin) Recording merits and demerits bit by bit, closely following cause and effect. Like Yajnadatta (a person in a Buddhist story who went mad because he mistook the image in the mirror for his own head) running wildly outside the mirror, striking with a staff, breaking the Posadha (a fortnightly assembly held by the Buddhist Sangha). The Posadha is broken, and everyone comes to congratulate, but says that the Posadha had failed me before. (Tiantong Jue) Secluded birds sing among the red flowers and green leaves, and the gentle breeze startles one from a midday nap. Wearing light clothing, entering the bustling market. Zhang drinks wine, but Li gets drunk. (Shiyu Fang) The homeland no longer sends envoys to the Xiongnu. Gnawing snow and swallowing felt in the frozen land, the will remains firm. Holding the Han Dynasty's symbol of authority in the desert for ten years, a loyal hero does not need wild geese to deliver letters. (Juzu You) Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra). The Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment) attained by the Tathāgata (one of the titles of the Buddha) is such that there is neither reality nor emptiness in this enlightenment. Bodhi (enlightenment) is neither real nor empty. How many men can be called true heroes? The golden phoenix no longer dwells in the red cave, and the jade toad is immersed in the green pool in vain. (Fohui Quan) Life is like a dream, like floating clouds. Life is without anything, severing ties with all relatives. Leaving behind these clear and bright eyes, laughing at those who endlessly rush back and forth. (Yefu Chuan) Like the taste of salt in water, like glue and blue mixed in color. The realm enlightened by the Tathāgata is all the same true suchness. It is laughable that even a skilled painter like Zhang Sengyao (a famous painter in the Southern and Northern Dynasties of China) could not depict the true face of Zhigong (Zen Master Baozhi, a monk in the Southern and Northern Dynasties). (Muyun Men) Diamond Sutra. The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Zen Master Nantang Jing cited the story of Deshan Xuanjian (a Zen master of the Tang Dynasty) going to Tanzhou (now Changsha, Hunan) to visit an old woman to ask for 'dim sum' (referring to enlightenment). The old woman asked: 'The past mind, the present mind, and the future mind are all unattainable. Which mind do you, venerable monk, want to point to?' Deshan was speechless. Tonight, I will say a turning word on behalf of Deshan: When he says 'the three minds are unattainable,' just scold him directly: 'Tut, tut!' Old woman, you must not be rude! It seems

恁么莫太剛么。不然道。婆子你從甚麼處得者訊息來。似恁么又卻太弱么。當時待他道三心不可得點那個心。祇向他道與我換熱底一隻來。才擬議。便與換卻眼睛。乃頌云。

過去現在未來心。播土揚塵無處尋。坐臥經行無不是。承當直下莫沉吟。

過去心。不可得。收綸罷釣秋江碧。扁舟古岸恣閑眠。明月蘆花深穩密。(承天宗三)

現在心。不可得。法王家法存今昔。謀臣猛將定封疆。說甚隋珠並趙璧。

未來心。不可得。不可得中祇么得。石含玉兮地擎山。惟證乃知難可測。千古流芳誰共知。清風匝地有何極。

三清道士無仙骨。八教阇黎毀梵書。黑漆崑崙舞花鼓。天親無著暗嗟吁。(或庵體)

去歲春風燕子多。社前先到舊時窠。今年春色歸將半。簾幕蕭蕭不見過。(寶葉源)

金剛。是法平等無有高下。是名阿耨多羅三藐三菩提。

須彌山頭。大洋海底。擬欲動時。錯矣錯矣。(捬松𡨂)

金剛。若以色見我。以音聲求我。是人行邪道。不能見如來。

色見聲求也不妨。百花影里繡鴛鴦。自從識得金針后。一任風吹滿袖香。(涂毒策)

盡卻耳根並眼底。不知何處見如來。數聲幽鳥啼寒木。一片閑云補斷崖。(野庵璇)

金剛

【現代漢語翻譯】 現代漢語譯本 恁么莫太剛么（這樣難道不是太剛強了嗎）。不然道（不然怎麼說）。婆子你從甚麼處得者訊息來（老婦人你從哪裡得到這個訊息的）。似恁么又卻太弱么（像這樣又顯得太軟弱了嗎）。當時待他道三心不可得點那個心（當時等他說過去心、現在心、未來心都不可得的時候，點破他執著的心）。祇向他道與我換熱底一隻來（只對他說，給我換一個熱的來）。才擬議（剛一猶豫）。便與換卻眼睛（就立刻換掉他的眼睛）。乃頌云（於是作頌說）：

過去現在未來心（過去心、現在心、未來心）。播土揚塵無處尋（如同揚起的塵土，無處可尋）。坐臥經行無不是（無論坐著、躺著、行走，無不是它）。承當直下莫沉吟（直接承擔，不要猶豫）。

過去心。不可得（過去心，不可得）。收綸罷釣秋江碧（收起釣線，停止垂釣，秋天的江水碧綠）。扁舟古岸恣閑眠（小船停靠在古老的岸邊，隨意地悠閑睡眠）。明月蘆花深穩密（明月照耀著蘆葦花，深深地安穩而靜謐）。(承天宗三)

現在心。不可得（現在心，不可得）。法王家法存今昔（佛法的規矩存在於古今）。謀臣猛將定封疆（如同謀臣猛將安定邊疆）。說甚隋珠並趙璧（說什麼隋侯的寶珠和趙國的和氏璧）。

未來心。不可得（未來心，不可得）。不可得中祇么得（在不可得之中才能真正得到）。石含玉兮地擎山（石頭包含著玉，大地支撐著山）。惟證乃知難可測（只有證悟才能知道它的難以測度）。千古流芳誰共知（千古流芳有誰共同知曉）。清風匝地有何極（清風吹遍大地，有什麼窮盡）。

三清道士無仙骨（三清道士沒有仙骨）。八教阇黎毀梵書（八教的阇黎詆譭佛經）。黑漆崑崙舞花鼓（黑漆漆的崑崙山上跳著花鼓舞）。天親無著暗嗟吁（天親、無著暗自嘆息）。(或庵體)

去歲春風燕子多（去年春風中燕子很多）。社前先到舊時窠（在社日之前就先回到舊時的巢穴）。今年春色歸將半（今年春天已經過去一半）。簾幕蕭蕭不見過（簾幕蕭瑟，卻不見燕子飛過）。(寶葉源)

金剛（《金剛經》）。是法平等無有高下（一切法平等，沒有高下之分）。是名阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）（這就叫做無上正等正覺）。

須彌山頭（Mount Sumeru）（須彌山頂）。大洋海底（the bottom of the great ocean）（大洋海底）。擬欲動時（when you try to move them）（想要動搖它們的時候）。錯矣錯矣（wrong, wrong）（錯了，錯了）。(捬松𡨂)

金剛（《金剛經》）。若以色見我（if one sees me through form）（如果用外形來看我）。以音聲求我（or seeks me through sound）（或者用聲音來求我）。是人行邪道（that person walks a false path）（這個人就是在走邪道）。不能見如來（cannot perceive the Tathagata）（不能見到如來）。

色見聲求也不妨（用外形和聲音來求也不妨）。百花影里繡鴛鴦（在百花的影子中繡鴛鴦）。自從識得金針后（自從認識了刺繡的金針之後）。一任風吹滿袖香（任憑風吹來，衣袖都充滿了香氣）。(涂毒策)

盡卻耳根並眼底（窮盡了耳根和眼底）。不知何處見如來（不知道在哪裡才能見到如來）。數聲幽鳥啼寒木（幾聲幽靜的鳥鳴在寒冷的樹木間響起）。一片閑云補斷崖（一片悠閑的雲彩修補著斷裂的懸崖）。(野庵璇)

金剛（《金剛經》）

【English Translation】 English version Is it not too strong to be like this? Otherwise, how would one say it? Old woman, where did you get this news from? Isn't it too weak to be like this? At that time, when he said that the three minds are unattainable, point out that mind. Just tell him to exchange a hot one for me. As soon as he hesitates, immediately exchange his eyes. Then he composed a verse:

Past, present, and future minds. Scattering soil and raising dust, nowhere to be found. Whether sitting, lying, or walking, it is all it. Directly take responsibility and do not hesitate.

Past mind. Unattainable. Reel in the fishing line, stop fishing, the autumn river is green. A small boat on the ancient shore, leisurely sleeping. Bright moon and reed flowers, deep, stable, and dense. (Cheng Tian Zong San)

Present mind. Unattainable. The Dharma King's family rules exist from past to present. Strategists and brave generals secure the borders. What is there to say about the Sui pearl and the Zhao jade?

Future mind. Unattainable. In the unattainable, that is how one attains. Stone contains jade, and the earth supports the mountain. Only through realization can one know its immeasurability. Who knows the eternal fragrance together? What is the limit of the clear wind blowing across the land?

Taoists of the Three Purities have no immortal bones. The acharyas of the Eight Teachings destroy the Brahma scriptures. Black lacquer Kunlun dances with flower drums. Tianqin and Wuzhu secretly sigh. (Or An Ti)

Last year, the spring breeze brought many swallows. Before the community festival, they first arrived at their old nests. This year, half of the spring scenery has passed. The curtains are desolate, and they are not seen passing by. (Bao Ye Yuan)

Vajra (The Diamond Sutra). All dharmas are equal, without high or low. This is called anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

Mount Sumeru (Sumeru Mountain). The bottom of the great ocean (the bottom of the great ocean). When you try to move them (when you try to move them). Wrong, wrong (wrong, wrong). (Fu Song Ju)

Vajra (The Diamond Sutra). If one sees me through form (if one sees me through form). Or seeks me through sound (or seeks me through sound). That person walks a false path (that person walks a false path). Cannot perceive the Tathagata (cannot perceive the Tathagata).

It doesn't matter if you seek through form and sound. Embroidered mandarin ducks in the shadows of a hundred flowers. Since recognizing the golden needle, let the wind blow, filling the sleeves with fragrance. (Tu Du Ce)

Exhausting the root of the ear and the bottom of the eye. Not knowing where to see the Tathagata. Several faint bird calls in the cold trees. A piece of idle cloud mends the broken cliff. (Ye An Xuan)

Vajra (The Diamond Sutra)

一。切有為法。如夢幻泡影。如露亦如電。應作如是觀。

幻化空身即法身。箇中無染亦無塵。拈匙把箸如明瞭。掃地燒香不倩人。(慈受深)

作事存心貴要精。不精終是不通靈。棋逢絕處著方妙。梅到寒時香愈清。(閑極云)

暑往寒來總不知。有無名相一時離。正如黑漆屏風上。醉寫盧同月蝕詩。(雪巖欽)

華嚴

普眼欲見普賢。不能得見。乃至三度入定。遍觀三千大千世界。了不可得。白佛。佛曰。汝但于靜三昧中起一念便見普賢。普眼於是才起一念。見普賢乘六牙白象住在空中。

翠巖芝云。我道普眼推倒世尊。世尊推倒普眼。你道普賢在甚麼處。　林皋豫云。才起一念便見普賢。祇如普賢還見普眼么。　崇先奇云。普眼不見普賢則且置。你道世尊還見普賢么。諸人不得隨人腳跟轉。世尊云但于靜三昧中起一念。見底是普賢。不是普賢。若說是。前三度為甚不見。若不是。又道向空中乘六牙白象。不可總作野狐精見解。　破闇燈云。盡大地是個普賢。未舉念時早已相見了也。何用作許多伎倆。雖然。從前汗馬無人識。祇要重論蓋代功。

飄飄一雁落寒空。步步追空覓雁蹤。踏破草鞋跟子斷。巍然獨坐大雄峰。(瞎堂遠)

華嚴。佛告普眼。頗有人能說

【現代漢語翻譯】 現代漢語譯本： 一、一切有為法（指所有受條件限制的事物）。如同夢幻、水泡、影子一般虛幻不實。又如露水和閃電，轉瞬即逝。我們應當這樣來觀察世間萬物。

幻化不實的空身即是法身（佛的真身）。其中沒有任何污染和塵埃。拿起勺子筷子吃飯如此明瞭，掃地燒香也不需要別人幫忙。（慈受深禪師）

做事用心最重要的是精細。不精細終究不能通靈。下棋遇到絕境時，著法才顯得巧妙。梅花在寒冷時，香味才更加清冽。（閑極云禪師）

寒來暑往，什麼都不知道。有和無、名和相，一時都脫離了。正如黑漆屏風上，醉酒後寫下盧仝的《月蝕詩》。（雪巖欽禪師）

《華嚴經》

普眼菩薩想要見到普賢菩薩（象徵一切諸佛的理德與行德），卻無法得見。乃至三次進入禪定，遍觀三千大千世界，仍然無法找到。於是請教佛陀。佛陀說：『你只要在靜止的三昧（專注的狀態）中生起一個念頭，就能見到普賢菩薩。』普眼菩薩於是才生起一個念頭，就見到普賢菩薩乘坐六牙白象住在空中。

翠巖芝禪師說：『我認為普眼菩薩推倒了世尊（釋迦牟尼佛），世尊推倒了普眼菩薩。』你們說普賢菩薩在哪裡？林皋豫禪師說：『才生起一個念頭就見到普賢菩薩，那麼普賢菩薩還見到普眼菩薩嗎？』崇先奇禪師說：『普眼菩薩不見普賢菩薩，暫且不說。你們說世尊還見到普賢菩薩嗎？』各位不要人云亦云。世尊說只要在靜止的三昧中生起一個念頭，見到的到底是普賢菩薩，還是不是普賢菩薩？如果說是，那麼之前三次為什麼沒見到？如果說不是，又說在空中乘坐六牙白象。不可都當作野狐精的見解。破闇燈禪師說：『整個大地都是普賢菩薩。』未生起念頭時，早已相見了。何必做這麼多伎倆？雖然如此，從前汗馬功勞無人知，只要重新評論蓋世功勞。

飄飄蕩蕩一隻大雁落在寒冷的空中，一步步追逐空中的雁蹤。踏破了草鞋，鞋跟斷了，巍然獨坐于大雄峰。（瞎堂遠禪師）

《華嚴經》。佛告訴普眼菩薩：『是否有人能說』

【English Translation】 English version: 1. All conditioned phenomena (referring to all things subject to conditions) are like dreams, illusions, bubbles, and shadows. They are also like dew and lightning, fleeting in an instant. We should contemplate the world in this way.

The illusory empty body is the Dharmakaya (the true body of the Buddha). There is no defilement or dust within it. Picking up a spoon and chopsticks to eat is so clear, sweeping the floor and burning incense do not require anyone's help. (Zen Master Ci Shou Shen)

The most important thing in doing things is to be meticulous. Without meticulousness, one cannot attain spiritual insight. When encountering a dead end in chess, the move is ingenious. When plum blossoms are in the cold, their fragrance becomes purer. (Zen Master Xian Ji Yun)

Summer goes and winter comes, without knowing anything. Existence and non-existence, name and form, are all detached at once. It's like on a black lacquer screen, drunkenly writing Lu Tong's 'Poem on the Eclipse of the Moon.' (Zen Master Xue Yan Qin)

The Avatamsaka Sutra (Flower Garland Sutra)

Bodhisattva Universal Eye (Puyan Pusa) wanted to see Bodhisattva Universal Virtue (Puxian Pusa) (symbolizing the principle and practice of all Buddhas), but could not. Even after entering samadhi (a state of concentrated meditation) three times, and observing the three thousand great thousand worlds, he still could not find him. So he asked the Buddha. The Buddha said, 'You only need to generate one thought in the still samadhi, and you will see Bodhisattva Universal Virtue.' Bodhisattva Universal Eye then generated one thought and saw Bodhisattva Universal Virtue riding a six-tusked white elephant in the sky.

Zen Master Cuiyan Zhi said, 'I say that Bodhisattva Universal Eye pushed down the World Honored One (Sakyamuni Buddha), and the World Honored One pushed down Bodhisattva Universal Eye.' Where do you say Bodhisattva Universal Virtue is? Zen Master Lingao Yu said, 'As soon as one thought arises, one sees Bodhisattva Universal Virtue, so does Bodhisattva Universal Virtue see Bodhisattva Universal Eye?' Zen Master Chongxian Qi said, 'Let's put aside the fact that Bodhisattva Universal Eye does not see Bodhisattva Universal Virtue. Do you say the World Honored One sees Bodhisattva Universal Virtue?' Do not follow others blindly. The World Honored One said that as long as one thought arises in the still samadhi, what is seen is Bodhisattva Universal Virtue, or is it not Bodhisattva Universal Virtue? If it is, then why was it not seen the previous three times? If it is not, then it is said to be riding a six-tusked white elephant in the sky. Do not all take it as the view of a wild fox spirit.' Zen Master Po'an Deng said, 'The entire earth is Bodhisattva Universal Virtue.' Before the thought arises, they have already met. Why do so many tricks? Although so, no one recognizes the past meritorious deeds, just want to re-evaluate the unparalleled merits.

A lone goose flutters and falls into the cold sky, step by step chasing the goose's trace in the sky. The straw sandals are worn out, the heels are broken, and he sits majestically on the Great Hero Peak. (Zen Master Xiatang Yuan)

The Avatamsaka Sutra. The Buddha told Bodhisattva Universal Eye: 'Is there anyone who can say'

幻術文字中種種幻相所住處不。眼曰不也。佛言。普眼。幻中幻相尚不可得。何況普賢秘密身境界。秘密語境界。秘密意境界。而能入其中。能入能見。

晃晃在心目。昭昭居色塵。莫將銀世界。喚作假銀城。(北澗簡)

華嚴。解脫長者欲見安樂世界阿彌陀佛。隨意即見。

古木云封暗吐馨。微風吹動鳥啼新。夜明簾外翻身轉。滿袖花香滿袖春。(本珠玥)

華嚴。菩薩以菩提心為家。以如理修行為家法。

浪宕樓頭無籍人。零丁利帝可憐生。惡叉聚是此中入。佛子住非他處成。(北澗簡)

丈夫何必硁硁然。蘭麝香分妓女邊。酤酒烹羊且會客。尤欣酩酊笑頑仙。(靈潤機)

張公原不隱深山。家住青溪白石灣。編得笊籬隨處賣。清風明月為誰閑。(海慧惺)

華嚴。如有大經卷。量等三千界。在於一塵中。一切塵亦然。有一聰慧人。凈眼悉能見。破塵出經卷。廣饒益眾生。

擬破一微塵。分明昧此經。如何破經卷。出此一微塵。(北澗簡)

華嚴。我今普見一切眾生具有如來智慧德相。但以妄想執著而不能證得。

短篷爛醉綠蓑翁。月落江村睡正濃。曉覺起來雙眼碧。波心牽動一絲風。(斷橋倫)

迷是誰兮悟是誰。山僧贏得眼如眉

【現代漢語翻譯】 現代漢語譯本 『幻術文字』中種種幻相住在哪裡呢？ 『眼』回答：『不是的。』 佛說：『普眼（菩薩名）。幻中的幻相尚且不可得，更何況普賢（菩薩名）秘密身境界、秘密語境界、秘密意境界，又怎麼能進入其中，能夠進入並且見到呢？』 晃晃蕩蕩在心目中，昭昭明明在色塵中。不要將銀色的世界，叫做虛假的銀城。 《華嚴經》中，解脫長者想要見到安樂世界（極樂世界）的阿彌陀佛（西方極樂世界的佛），隨意就能見到。 古老的樹木被雲霧籠罩，幽暗中散發著香氣，微風吹動，鳥兒發出清新的啼叫。夜明珠在簾外翻轉，滿袖都是花香，滿袖都是春意。 《華嚴經》中，菩薩以菩提心（覺悟之心）為家，以如理修行（符合真理的修行）為家法。 放浪不羈的人在樓上，無所依靠。零丁利帝（身份不明的人）可憐地活著。惡叉聚（指聚集在一起的人）就是從這裡進入的，佛子（佛教徒）的成就不是在其他地方。 大丈夫何必如此固執呢？蘭花和麝香的香氣在**邊散發。買酒宰羊，姑且招待客人，尤其欣喜喝醉后笑著像個頑皮的神仙。 張公原本就不是隱居在深山裡的人，家住在青溪白石灣。編織好魚簍，隨處售賣，清風明月為誰閑置呢？ 《華嚴經》中說，如果有一個巨大的經卷，大小相當於三千大千世界，它卻存在於一粒微塵之中，所有的微塵也是這樣。如果有一個聰明的人，用清凈的眼睛完全能夠看見，打破微塵，取出經卷，廣泛地饒益眾生。 想要打破一粒微塵，卻分明迷惑了這部經。要如何打破經卷，取出這一粒微塵呢？ 《華嚴經》中說，我如今普遍見到一切眾生都具有如來智慧德相（佛的智慧和德行），只是因為妄想執著而不能證得。 穿著破舊蓑衣的老翁，在小船上爛醉如泥，月亮落在江邊的村莊，睡得正香。清晨醒來，雙眼碧綠，波浪中心牽動著一絲微風。 迷惑的是誰？覺悟的又是誰？山僧我贏得的，是眼睛像眉毛一樣清晰。

【English Translation】 English version Where do all the illusory appearances in 『illusionary writings』 reside? 『Eye』 answers: 『No.』 The Buddha said: 『Universal Eye (name of a Bodhisattva). Even the illusory appearances within illusion are unattainable, let alone the secret realm of Samantabhadra』s (name of a Bodhisattva) secret body, the realm of secret speech, and the realm of secret mind. How can one enter into them, be able to enter and see?』 Vaguely and indistinctly in the mind's eye, clearly and brightly residing in the dust of form. Do not call the silver world a false silver city. In the Avatamsaka Sutra, the Elder of Liberation wanted to see Amitabha Buddha (the Buddha of the Western Pure Land) in the World of Bliss (the Pure Land), and he could see him at will. Ancient trees are shrouded in clouds, darkly emitting fragrance. A gentle breeze stirs, and birds chirp anew. A night-shining pearl turns outside the curtain, sleeves full of floral fragrance, sleeves full of spring. In the Avatamsaka Sutra, a Bodhisattva takes the Bodhi mind (the mind of enlightenment) as his home, and righteous practice (practice in accordance with the truth) as his family law. A dissolute person is upstairs, without reliance. The pitiful life of Lingding Lidi (person of unknown identity). Akasha-skandha (referring to people gathered together) enters from here, the accomplishment of a Buddha's disciple (Buddhist) is not in other places. Why must a great man be so stubborn? The fragrance of orchids and musk spreads around . Buy wine and slaughter a sheep, and entertain guests for the time being, especially delighted to be drunk and laugh like a mischievous immortal. Zhang Gong was not originally a recluse in the deep mountains, his home is in Qingxi Baishi Bay. He weaves fish baskets and sells them everywhere, for whom is the clear breeze and bright moon left idle? The Avatamsaka Sutra says, 『If there is a great scripture, its size equal to three thousand great chiliocosms, it exists within a single dust mote, and all dust motes are the same. If there is a wise person, with pure eyes able to see completely, breaking the dust mote, taking out the scripture, widely benefiting sentient beings.』 Wanting to break a single dust mote, yet clearly confused about this scripture. How to break the scripture, and take out this single dust mote? The Avatamsaka Sutra says, 『I now universally see that all sentient beings possess the wisdom and virtuous characteristics of the Tathagata (the wisdom and virtue of the Buddha), but they cannot attain it because of delusional thoughts and attachments.』 An old man in a worn-out raincoat, drunkenly asleep on a small boat, the moon sets on the riverside village, sleeping soundly. Waking up in the morning, his eyes are emerald green, a wisp of wind stirs the center of the waves. Who is confused? Who is enlightened? This mountain monk has gained eyes as clear as eyebrows.

。新糊紙被烘來暖。睡到天明日上時。(無文燦)

自沽村酒。醉爛如泥。開得眼來。日又西馳。(粟庵鼎)

華嚴。法界觀。法身流轉五道名曰眾生。故令眾生現時法身不現。

佛真法身。抵死謾生。自沽村酒。自把瓷瓶。卻著衫來作主人。(北澗簡)

楞伽

五法。三自性。二種無我。

破瓶豈復作瓶事。焦種不因生蘗芽。如彼靈空槃大子。毛輪垂法翳開花。(鼓山圭)

陜府鐵牛白癩。嘉州大象耳聵。兩個病痛一般。咄哉漆桶不快。(徑山杲)

楞伽。佛語心為宗。無門為法門。

百八全該一句通。毫端不涉示真宗。無門衍出潑天戶。千聖同途轍不同。(竹浪)

涅槃

諸行無常是生滅法。生滅滅已寂滅為樂。

徑山杲云。真生無可生。真滅無可滅。寂滅忽現前。蝦蟆吞卻月。　天寧琦云。寂滅不現前。心心生與滅。龜毛扇子扇。泥牛一點血。　天奇瑞雲。三界大師何得似靈龜拽尾。既是諸行無常。因甚卻存寂滅。　興善廣云。黃面老漢話作兩橛。

涅槃。譬如猛火不能燒薪。火出木盡名為燒薪。

黑夜三更。認子為賊。趕到天明。笑殺老伯。(古南門)

心經

是大神咒。是大明咒。是無上咒。是無等

【現代漢語翻譯】 現代漢語譯本： 新糊的紙被烘烤得暖烘烘的，一直睡到太陽升起的時候。（無文燦） 自己去村裡買酒，喝得爛醉如泥。睜開眼睛，太陽又向西邊跑了。（粟庵鼎） 《華嚴經》（Huayan Jing）。法界觀（Fajie Guan）。法身（Fashen，佛的真身）流轉於五道（Wudao，地獄、餓鬼、畜生、人、天）被稱為眾生。所以讓眾生現時的法身不能顯現。 佛的真法身（Fozhen Fashen），抵死也只是徒然。自己去村裡買酒，自己拿著瓷瓶。穿上衣服來做主人。（北澗簡） 《楞伽經》（Lengqie Jing） 五法（Wufa），三自性（San Zixing），二種無我（Erzhong Wuwo）。 打破的瓶子怎麼還能做瓶子的事情呢？燒焦的種子不會再長出新芽。就像那靈空槃大子（Lingkong Pan Dazi）一樣，毛輪垂法，翳障開花。（鼓山圭） 陜府的鐵牛長了白癩，嘉州的大象耳朵聾了。兩個的病痛一樣。咄，真是個不痛快的漆桶。（徑山杲） 《楞伽經》（Lengqie Jing）。佛以心為根本，無門為法門。 百八（Baibai）全部包含在一句話中，毫端不涉及，顯示真正的宗旨。無門衍伸出潑天的門戶，千聖同途，但道路不同。（竹浪） 《涅槃經》（Nipan Jing） 諸行無常，是生滅法。生滅滅已，寂滅為樂。 徑山杲（Jingshan Gao）說：『真生沒有可以生的，真滅沒有可以滅的。寂滅忽然顯現，蛤蟆吞掉了月亮。』天寧琦（Tianning Qi）說：『寂滅不顯現，心心生與滅。烏龜毛的扇子扇啊扇，泥牛流出一點血。』天奇瑞（Tianqirui）說：『三界大師怎麼像靈龜拖著尾巴？既然是諸行無常，為什麼還要存在寂滅？』興善廣（Xingshan Guang）說：『黃面老漢把話說成了兩截。』 《涅槃經》（Nipan Jing）。譬如猛火不能燒柴，火從木中出來，木頭燒盡，這叫做燒柴。 黑夜三更，把兒子認作賊。趕到天亮，笑死老伯。（古南門） 《心經》（Xinjing） 是大神咒，是大明咒，是無上咒，是無等等咒。

【English Translation】 English version: The newly pasted paper is warmed by the fire, sleeping until the sun rises. (Wu Wencan) Buying wine from the village myself, drunk as mud. Opening my eyes, the sun has already raced westward. (Su'an Ding) 《Huayan Sutra》 (Huayan Jing). The contemplation of the Dharmadhatu (Fajie Guan). The Dharmakaya (Fashen, the true body of the Buddha) transmigrates through the five paths (Wudao, hell, hungry ghosts, animals, humans, and gods), and is called sentient beings. Therefore, it causes the present Dharmakaya of sentient beings not to appear. The true Dharmakaya of the Buddha (Fozhen Fashen), even dying is in vain. Buying wine from the village myself, holding the porcelain bottle myself. Putting on clothes to act as the master. (Beijian Jian) 《Lankavatara Sutra》 (Lengqie Jing) The five dharmas (Wufa), the three self-natures (San Zixing), the two kinds of no-self (Erzhong Wuwo). How can a broken bottle do the work of a bottle again? A burnt seed will not sprout again. Like that Lingkong Pan Dazi, the hair-wheel hangs down the Dharma, and the cataract opens to reveal flowers. (Gushan Gui) The iron ox of Shan Prefecture has white leprosy, and the elephant of Jia Prefecture is deaf. The two have the same ailments. Alas, a lacquer bucket that is not happy. (Jingshan Gao) 《Lankavatara Sutra》 (Lengqie Jing). The Buddha takes the mind as the essence, and no-gate as the Dharma gate. The hundred and eight (Baibai) are all contained in one sentence, the tip of the hair does not touch, showing the true purpose. The no-gate extends a sky-high door, the thousand sages travel the same path, but the paths are different. (Zhu Lang) 《Nirvana Sutra》 (Nipan Jing) All conditioned things are impermanent, they are subject to arising and passing away. When arising and passing away cease, tranquility is bliss. Jingshan Gao said: 'True arising has nothing to arise from, true passing away has nothing to pass away from. Tranquility suddenly appears, and the toad swallows the moon.' Tianning Qi said: 'Tranquility does not appear, mind after mind arises and passes away. The turtle hair fan fans and fans, and the mud ox sheds a drop of blood.' Tianqirui said: 'Why is the great master of the three realms like a spirit turtle dragging its tail? Since all conditioned things are impermanent, why does tranquility still exist?' Xingshan Guang said: 'The yellow-faced old man has split the words into two pieces.' 《Nirvana Sutra》 (Nipan Jing). It is like a fierce fire that cannot burn firewood. The fire comes out of the wood, and the wood is burned up, which is called burning firewood. In the middle of the night, the son is mistaken for a thief. Chasing until dawn, the old man is laughed to death. (Gu Nanmen) 《Heart Sutra》 (Xinjing) It is the great divine mantra, it is the great bright mantra, it is the supreme mantra, it is the unequalled mantra.

等咒。

黯淡灘。黯淡灘。十度船來九度翻。惟有三山陳上舍。擔一柄傘岸上行。奈我何。(無準范)

是大神咒。四大六根元不有。是大明咒。三世十方無透漏。是無上咒。海印圓光明已久。是無等等咒。士農工商各成就。何故。去年梅。今年柳。顏色馨香依舊。等閑勘破悟桃花。選甚法身藏北斗。(或庵體)

應化聖賢

文殊

因庵提遮女問。明知生是不生之理。因甚卻被生死之所流轉。殊曰其力未充。

進山主問修山主。明知生是不生之理。因甚被生死之所流轉。修云。筍畢竟成竹去。如今作篾使得么。進云你向後自悟去。修云上座作么生。進云。者個是監院房。那個是典座房。修禮謝。　羅漢機云。有者道與么答話添上一重枷鎖。殊不知文殊等閑出一語。如金剛王劍。才擬議早是血濺梵天了也。雖然。今日卻被機上座捉敗。　云松品云。眉梢頭日上月下。修山主未別機宜。腦頂后云捲風馳。進山主慣得其便。雖然如是。修山主禮拜不是好心。　木庵標云。登高而招臂非加長。而見者遠。順風而呼聲非加疾。而聞者彰。庵提文殊。問在答處。答在問處。二俱且從。祇如生死還干涉得伊么。良久云。白日青天。切忌說夢。

將軍有力下重圍。八戶風高馬不嘶。兩眼忽

【現代漢語翻譯】 現代漢語譯本 等咒。 黯淡灘（形容水流湍急，行船危險的地方）。黯淡灘。十次渡船有九次會翻船。只有三山（地名）的陳上舍（人名）。拿著一把傘在岸上行走。奈我何（又能把我怎麼樣呢）？（無準范） 是大神咒。四大（指地、水、火、風四種元素）六根（指眼、耳、鼻、舌、身、意六種感覺器官）原本就是空無的。是大明咒。過去、現在、未來三世和十方世界沒有絲毫遺漏。是無上咒。海印三昧（指佛的智慧如大海般印現一切事物）的圓滿光明早已存在。是無等等咒。士、農、工、商各行各業都能成就。為什麼呢？去年的梅花，今年的柳樹。顏色和香味依舊。輕易地勘破領悟桃花的真諦。又何必選擇法身（指佛的化身）藏在北斗星中呢？（或庵體） 應化聖賢 文殊（文殊菩薩，象徵智慧） 因庵提遮女問：明明知道『生』是不生的道理。為什麼還會被生死所流轉呢？文殊說：『因為你的力量還不夠。』 進山主問修山主：明明知道『生』是不生的道理。為什麼還會被生死所流轉呢？修山主說：『竹筍最終會長成竹子。現在能把它做成竹篾嗎？』進山主說：『你以後自己去領悟吧。』修山主說：『上座（對僧人的尊稱）您怎麼看呢？』進山主說：『這個是監院（寺院主管）的房間，那個是典座（負責齋飯）的房間。』修山主行禮感謝。羅漢機說：『有人說這樣回答問題是增加了一重枷鎖。殊不知文殊輕易地說出一句話，就像金剛王的寶劍一樣，稍微一猶豫就已經血濺梵天了。』雖然如此，今天卻被機上座抓住了把柄。云松品說：『眉梢頭，日昇月落。修山主沒有分辨出其中的玄機。腦頂后，云捲風馳。進山主習慣了這種方便。雖然是這樣，修山主禮拜並不是真心。』木庵標說：『登上高處招手，手臂並沒有加長，但是看見的人卻更遠了。順著風勢呼喊，聲音並沒有加快，但是聽見的人卻更清楚了。庵提和文殊，問題就在答案中，答案就在問題中。兩者都且放下。只是生死還能干涉到他們嗎？』停頓了很久說：『光天化日之下，切忌說夢話。』 將軍有力，衝破重重包圍。八戶（地名）風高，戰馬也不嘶鳴。兩眼忽然

【English Translation】 English version Etc. Dharani. Dim shoal. Dim shoal. Ten times the boat comes, nine times it capsizes. Only Chen Shangshe of Three Mountains (place name) remains. Carrying an umbrella, he walks on the shore. What can you do to me? (Wu Zhun Fan) This is the great divine mantra. The Four Great Elements (earth, water, fire, wind) and Six Roots (eye, ear, nose, tongue, body, mind) are fundamentally non-existent. This is the great bright mantra. The three worlds and ten directions have no leakage. This is the unsurpassed mantra. The perfect light of Samudra Mudra (Buddha's wisdom manifesting all things like the ocean) has long existed. This is the unequalled mantra. Scholars, farmers, artisans, and merchants each achieve success. Why? Last year's plum blossoms, this year's willows. The color and fragrance remain the same. Easily understand the truth of the peach blossoms. Why choose the Dharmakaya (Buddha's manifestation body) to hide in the Big Dipper? (Or An Ti) Manifested Saints and Sages Manjushri (Manjushri Bodhisattva, symbolizing wisdom) Because An Ti asked: Clearly knowing that 'birth' is the principle of non-birth. Why are you still subject to the cycle of birth and death? Manjushri said: 'Because your strength is not sufficient.' Jin Shan Zhu asked Xiu Shan Zhu: Clearly knowing that 'birth' is the principle of non-birth. Why are you still subject to the cycle of birth and death? Xiu Shan Zhu said: 'Bamboo shoots will eventually grow into bamboo. Can you make them into bamboo strips now?' Jin Shan Zhu said: 'Go and realize it yourself later.' Xiu Shan Zhu said: 'What does the Superior (respectful term for monks) think?' Jin Shan Zhu said: 'This is the supervisor's (monastery manager) room, that is the cook's (responsible for meals) room.' Xiu Shan Zhu bowed and thanked him. Arhat Ji said: 'Some say that answering the question in this way adds another layer of shackles. Little do they know that Manjushri casually utters a word, like the Vajra King's sword, and a slight hesitation would have already caused blood to splatter in the Brahma heaven.' Even so, today he was caught by Ji Shangzuo. Yun Song Pin said: 'At the tip of the eyebrow, the sun rises and the moon sets. Xiu Shan Zhu did not distinguish the mystery in it. Behind the top of the head, clouds roll and the wind gallops. Jin Shan Zhu is accustomed to this convenience. Even so, Xiu Shan Zhu's bowing is not sincere.' Mu An Biao said: 'Raising your arm when climbing high does not make it longer, but those who see it are farther away. Shouting with the wind does not make the sound faster, but those who hear it are clearer. An Ti and Manjushri, the question is in the answer, and the answer is in the question. Let both be put down for now. But can birth and death still interfere with them?' After a long pause, he said: 'In broad daylight, do not dream.' The general is powerful and breaks through the heavy encirclement. The wind is high in Bahu (place name), and the warhorses do not neigh. Suddenly, both eyes

開天地闊。太平無象到今時。(中峰本)

漁蓑倒掛祇么行。苦雨惡風晝掩門。陣陣吹來迷古渡。閑愁徒自向誰分。(法林音)

文殊問庵提遮女曰。生以何為義。女曰生以不生生為生義。曰如何是生以不生生為生義。女曰若能明知地水火風四緣未嘗自得。有所和合而能隨其所宜。以為生義。又問死以何為義。女曰死以不死死為死義。曰如何是死以不死死為死義。女曰若能明知地水火風四緣未嘗自得。有所離散而能隨其所宜。以為死義。

生無所生。死無所死。風動塵飛。波沈浪止。和合離散。隨處發現。滿月彎弓。雙鵰一箭。(佛性泰)

問處分明答處端。當機覿面不相瞞。死生生死原無際。月上青山玉一團。(簡翁敬)

文殊令善財採藥曰。是藥者采將來。善財遍觀大地無不是藥。卻來白曰無不是藥者。殊曰是藥者采將來。財乃拈一莖草度與殊。殊曰此藥能殺人亦能活人。

五祖戒出善財語。云慚愧。　首山念云。文殊大似掩耳偷鈴。　瑯玡覺云。文殊可謂誠實之言。要且額頭汗出。口裡膠生。　溈山喆云。善財能采。文殊善用。非但寢疾毗耶。直饒盡大地人抱必死之疾到文殊所。教他個個脫體而去。何故。解用不須霜刃劍。延齡何必九還丹。　梁山遠云。得之於心。伊蘭

【現代漢語翻譯】 現代漢語譯本： 開天闢地，廣闊無垠。太平景象無形無象，一直延續到如今。（中峰本） 漁翁披著蓑衣倒掛著，就這麼行走。悽風苦雨，白天也關著門。一陣陣風吹來，讓人在古老的渡口迷失方向。閑愁滿懷，又能向誰傾訴呢？（法林音） 文殊菩薩（Manjusri Bodhisattva，智慧的象徵）問庵提遮女（Amrita，一位女性）說：『生的意義是什麼？』 女答：『以不生之生為生的意義。』 文殊菩薩問：『如何是以不生之生為生的意義？』 女答：『如果能夠明瞭地、水、火、風這四大元素（地水火風，構成物質世界的四種基本元素）從未獨立存在，而是相互結合，並能隨順其各自的特性，這就是生的意義。』 又問：『死的意義是什麼？』 女答：『以不死之死為死的意義。』 文殊菩薩問：『如何是以不死之死為死的意義？』 女答：『如果能夠明瞭地、水、火、風這四大元素從未獨立存在，而是相互分離，並能隨順其各自的特性，這就是死的意義。』 生本無所生，死本無所死。風動而塵土飛揚，波濤平息而浪花停止。和合與離散，隨處都可以顯現。滿月如彎弓，雙鵰只用一箭。（佛性泰） 提問之處分明，回答之處端正。當機立斷，面對面毫不隱瞞。生死輪迴原本沒有邊際，明月升上青山，如同一團美玉。（簡翁敬） 文殊菩薩命令善財童子（Sudhana，求道者）去採藥，說：『是藥的就採來。』 善財童子遍觀大地，發現沒有不是藥的。於是回來稟告說沒有不是藥的。文殊菩薩說：『是藥的就採來。』 善財童子於是拈起一根草遞給文殊菩薩。文殊菩薩說：『此藥能殺人，也能活人。』 五祖戒（Wu Zu Jie，禪師）引用善財童子的話，說：『慚愧啊！』 首山省念禪師（Shoushan Nian，禪師）說：『文殊菩薩很像掩耳盜鈴。』 瑯玡覺禪師（Langye Jue，禪師）說：『文殊菩薩可謂誠實之言，但畢竟額頭冒汗，口裡發乾。』 溈山喆禪師（Weishan Zhe，禪師）說：『善財童子善於採藥，文殊菩薩善於用藥。不僅能醫治維摩詰（Vimalakirti，一位著名的在家菩薩）的疾病，即使整個大地的人都患了必死的疾病來到文殊菩薩這裡，也能讓他們個個脫胎換骨而去。』 為什麼呢？『善用藥不需要鋒利的刀劍，延年益壽又何必用九轉還丹（一種傳說中的長生不老藥）。』 梁山遠禪師（Liangshan Yuan，禪師）說：『得之於心，伊蘭』

【English Translation】 English version: Heaven and earth opened, vast and boundless. The peaceful scene, without form or image, continues to this day. (Zhongfeng's version) The fisherman wears his raincoat upside down, just walking like that. Bitter rain and evil wind, the door is closed even in daytime. Gusts of wind blow, making one lose direction at the ancient ferry. Full of idle sorrow, to whom can I confide? (Falin Yin) Manjusri Bodhisattva (symbol of wisdom) asked Amrita (a woman): 'What is the meaning of birth?' The woman replied: 'Taking non-birth as the birth is the meaning of birth.' Manjusri Bodhisattva asked: 'How is taking non-birth as the birth the meaning of birth?' The woman replied: 'If one can clearly understand that the four elements of earth, water, fire, and wind (the four basic elements that constitute the material world) have never existed independently, but are combined with each other, and can follow their respective characteristics, that is the meaning of birth.' He also asked: 'What is the meaning of death?' The woman replied: 'Taking non-death as death is the meaning of death.' Manjusri Bodhisattva asked: 'How is taking non-death as death the meaning of death?' The woman replied: 'If one can clearly understand that the four elements of earth, water, fire, and wind have never existed independently, but are separated from each other, and can follow their respective characteristics, that is the meaning of death.' Birth is without birth, death is without death. The wind moves and dust flies, the waves subside and the billows stop. Union and separation, can be revealed everywhere. The full moon is like a drawn bow, shooting two eagles with one arrow. (Foxing Tai) The question is clear, the answer is upright. Decisive at the moment, face to face without concealment. The cycle of birth and death is originally without boundaries, the bright moon rises above the green mountains, like a jade ball. (Jianweng Jing) Manjusri Bodhisattva ordered Sudhana (a seeker of the Way) to collect herbs, saying: 'Collect the ones that are medicine.' Sudhana looked all over the earth and found that there was nothing that was not medicine. So he returned and reported that there was nothing that was not medicine. Manjusri Bodhisattva said: 'Collect the ones that are medicine.' Sudhana then picked a blade of grass and handed it to Manjusri Bodhisattva. Manjusri Bodhisattva said: 'This medicine can kill people, and it can also save people.' Zen Master Wuzu Jie (a Chan master) quoted Sudhana's words, saying: 'Ashamed!' Zen Master Shoushan Nian (a Chan master) said: 'Manjusri Bodhisattva is very much like covering one's ears while stealing a bell.' Zen Master Langye Jue (a Chan master) said: 'Manjusri Bodhisattva's words can be said to be honest, but after all, his forehead is sweating and his mouth is dry.' Zen Master Weishan Zhe (a Chan master) said: 'Sudhana is good at collecting herbs, and Manjusri Bodhisattva is good at using medicine. Not only can he cure Vimalakirti's (a famous lay Bodhisattva) illness, but even if all the people on the earth who are suffering from a fatal illness come to Manjusri Bodhisattva, he can make them all be reborn.' Why? 'Skillful use of medicine does not require sharp swords, and why bother with the Nine-Turn Reversion Pill (a legendary elixir of immortality) to prolong life?' Zen Master Liangshan Yuan (a Chan master) said: 'Obtained in the heart, Ilan.'

作栴檀之樹。失之於旨。甘露乃蒺藜之園。文殊當時與么舉揚。若不是善財聲應氣求。未免一場懡㦬。還知二老落處么。處處綠楊堪繫馬。家家門首透長安。　天童華云。文殊被善財換卻眼睛。　烏石道云。盡道善財能采不能用。文殊能用不能采。殊不知兩個漢。天共白雲曉。水和明月流。　崇先奇云。二人互相熱瞞。不顧旁觀者哂。

是藥拈來更不疑。師資相見在臨時。從茲病甚無醫處。殺活還應作者知。(佛印元)

大地蒼生病似麻。吉祥靈藥示無涯。其間殺活難分辨。又是重添眼裡花。(保寧勇)

藥病相治貶更褒。當機殺活按吹毛。毗盧海闊煙波靜。誰把長竿釣巨鰲。(照覺總)

採藥與用藥。相逢一會家。殺人活人不眨眼。白玉無瑕卻有瑕。(石田熏)

無著菩薩

問善財曰。我欲見文殊。何者即是。財曰汝發一念心清凈即是。無著曰我發一念心清凈。為甚麼不見。財曰是真見文殊。

神鼎揆云。無著不見文殊。顢頇不少。善財鉤頭有餌。頭上安頭。若起心精進得見文殊。三生六十劫。復頌。

不見如何真是見。水中鹽味色膠青。翻憐掩鼻偷香者。眼裡無筋一世貧。

無邊身菩薩

將竹杖量世尊頂。丈六了又丈六。量至梵天不見其頂。乃擲

【現代漢語翻譯】 現代漢語譯本

好比將旃檀（一種名貴的香木）當成樹木來對待，就失去了它的真正價值。甘露變成了蒺藜（一種帶刺的植物）生長的園地。文殊菩薩當時那樣舉揚，如果不是善財童子聲氣相投，免不了會陷入一場尷尬的境地。還知道這兩位老人的落腳點嗎？到處綠楊樹都可以用來繫馬，家家戶戶的門前都通向長安。

天童華云禪師說：『文殊菩薩被善財童子換掉了眼睛。』

烏石道云禪師說：『都說善財童子能採藥卻不能用藥，文殊菩薩能用藥卻不能採藥。殊不知這兩個人，天與白雲一同明亮，水與明月一同流淌。』

崇先奇云禪師說：『兩人互相熱心地隱瞞，不顧旁觀者嘲笑。』

是藥拿來就不再懷疑，師父與弟子相見就在臨時。從此病入膏肓無藥可醫，殺與活還應由作者知曉。（佛印元禪師）

大地眾生的病像麻一樣多，吉祥的靈藥顯示出無邊無際。其中殺與活難以分辨，又是重添眼裡的花。（保寧勇禪師）

用藥與病癥相互治療，或貶低或褒獎。當機立斷地殺與活，就像吹毛求疵一樣精細。毗盧海闊煙波平靜，誰用長竿來釣巨大的鰲？（照覺總禪師）

採藥與用藥，相逢在同一個地方。殺人活人不眨眼，白玉無瑕卻有瑕疵。（石田熏禪師）

無著菩薩（Asanga Bodhisattva）

問善財童子說：『我想要見文殊菩薩（Manjusri Bodhisattva），哪個才是？』善財童子說：『你發一念清凈心就是。』無著菩薩說：『我發一念清凈心，為什麼不見？』善財童子說：『這就是真正見到文殊菩薩。』

神鼎揆禪師說：『無著菩薩不見文殊菩薩，糊塗得不少。善財童子的鉤頭有餌，這是頭上安頭。如果起心精進就能見到文殊菩薩，要三生六十劫。』又作頌說：

不見如何才是真見？就像水中鹽的味道和顏料的青色。反而可憐那些捂著鼻子偷香的人，眼裡沒有筋，一輩子貧窮。

無邊身菩薩（Anantakaya Bodhisattva）

用竹杖測量世尊（Lord Buddha）的頭頂，一丈六尺了又一丈六尺，量到梵天（Brahma）也看不見他的頭頂，於是丟棄竹杖。

【English Translation】 English version

It's like treating sandalwood (a precious fragrant wood) as just a tree, losing its true value. Ambrosia becomes a garden where tribulus (a thorny plant) grows. Manjusri Bodhisattva raised it in that way at that time, if it weren't for Sudhana's (a seeker of enlightenment) resonance, it would be inevitable to fall into an awkward situation. Do you still know where these two old men ended up? Everywhere green willows can be used to tie horses, and every household's door leads to Chang'an.

Zen Master Tiantong Huayun said: 'Manjusri Bodhisattva had his eyes replaced by Sudhana.'

Zen Master Wushi Daoyun said: 'Everyone says that Sudhana can gather herbs but cannot use them, and Manjusri can use herbs but cannot gather them. Little do they know that these two people, the sky is bright with white clouds, and the water flows with the bright moon.'

Zen Master Chongxian Qiyun said: 'The two are enthusiastically concealing from each other, regardless of the onlookers' ridicule.'

Once the medicine is taken, there is no more doubt, the meeting between master and disciple is just temporary. From then on, the disease is incurable, and the killing and the living should be known by the author. (Zen Master Foyin Yuan)

The diseases of all living beings on earth are as numerous as hemp, and the auspicious spiritual medicine shows boundless. It is difficult to distinguish between killing and living, and it is adding flowers to the eyes again. (Zen Master Baoning Yong)

Treating medicine and disease with each other, either depreciating or praising. Decisively killing and living is as meticulous as blowing hair to find fault. The Vairochana (a celestial buddha) sea is wide and the smoke waves are calm, who uses a long pole to fish for huge Ao? (Zen Master Zhaojue Zong)

Gathering herbs and using herbs, meeting in the same place. Killing people and saving people without blinking an eye, white jade is flawless but has flaws. (Zen Master Shitian Xun)

Asanga Bodhisattva

Asked Sudhana: 'I want to see Manjusri (Manjusri Bodhisattva), which one is it?' Sudhana said: 'The moment you generate a thought of pure mind, that is it.' Asanga said: 'I generate a thought of pure mind, why don't I see it?' Sudhana said: 'This is truly seeing Manjusri.'

Zen Master Shending Kui said: 'Asanga Bodhisattva not seeing Manjusri is not a small amount of confusion. Sudhana's hook has bait, this is adding a head on top of a head. If you generate a mind of diligence and progress, you can see Manjusri, it will take three lives and sixty kalpas.' He also composed a verse:

How can not seeing be true seeing? Like the taste of salt in water and the blue color of paint. Pity those who cover their noses and steal fragrance, their eyes have no tendons, and they are poor for life.

Anantakaya Bodhisattva

Measuring the top of the World Honored One (Lord Buddha) with a bamboo staff, one zhang and six chi (ancient Chinese unit of measurement), then another one zhang and six chi, measuring to Brahma (Brahma) and not seeing the top of his head, so he threw away the bamboo staff.

下杖合掌說偈曰。虛空無有邊。佛功德亦然。若有能量者。窮劫不可盡。

白巖符云。無見頂相。莫說一無邊身。設使百千萬億無邊身。盡其神力窮未來劫亦量不盡。雖然。乃抬眸云。白巖者里不消一覷。　法林音云。白巖也是貪觀天上。殊不知世尊無見頂相被無邊身狼藉殆盡。

點天棒月浪施功。竹杖拋時親到頂。夜深摸著枕頭邊。被窩肩滿朔風冷。(三峰藏)

利益菩薩

白然燈佛。我欲得阿耨菩提。唯愿世尊教示我。令速成菩提。燈曰。利益。汝觀此世間。何者一法是汝所問。

含元殿里話長安。明暗雙雙互熱瞞。無量劫來成底事。依然忘卻寶華冠。(澗庵怡)

宗鑒法林卷三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四

集云堂　編

應化聖賢

舍利弗

入城遙見月上女出城。弗心思惟。此姊見佛不知得忍不。我試問之。乃問甚處去。女曰如舍利弗與么去。弗曰。我方入城。汝當出城。云何言如舍利弗與么去。女曰諸佛弟子當依何住。弗曰當依大涅槃而住。女曰。既依大涅槃而住。而我如舍利弗與么去。

溈山喆云。一人入城一人出城。何言如舍利弗與么去。若能知二人去處。十二時中動轉施為

【現代漢語翻譯】 下杖合掌說偈曰：『虛空沒有邊際，佛的功德也是這樣。如果有能量可以衡量，窮盡所有劫數也無法量盡。』

白巖符說：『沒有可見的頂相，不要說一個無邊身。即使有百千萬億個無邊身，用盡他們的神力，窮盡未來劫數也無法量盡。』雖然如此，還是抬眼看了一下說：『白巖這裡不需要看。』 法林音說：『白巖也是貪圖觀看天上，卻不知道世尊沒有可見的頂相，被無邊身搞得狼藉殆盡。』

點天棒月浪施功，竹杖拋時親到頂。夜深摸著枕頭邊，被窩肩滿朔風冷。(三峰藏)

利益菩薩（Yili Pusa，菩薩名)

然燈佛（Randeng Fo，過去佛名）說：『我想要得到阿耨多羅三藐三菩提（Anuoduoluosanmiaosanputi，無上正等正覺），希望世尊教導我，讓我迅速成就菩提。』 然燈佛說：『利益，你觀察這個世間，哪一法是你所問的？』

含元殿里話長安，明暗雙雙互熱瞞。無量劫來成底事，依然忘卻寶華冠。(澗庵怡)

宗鑒法林卷三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四

集云堂 編

應化聖賢

舍利弗（Sheli Fu，佛陀十大弟子之一）

舍利弗入城，遠遠看見月上女（Yueshang Nu）出城。舍利弗心想：『這位姊妹見到佛，不知道是否得到了忍？我試著問問她。』於是問她去哪裡。月上女說：『像舍利弗那樣去。』 舍利弗說：『我正要入城，你正要出城，為什麼說像舍利弗那樣去？』 月上女說：『諸佛弟子應當依靠什麼而住？』 舍利弗說：『應當依靠大涅槃（Daniepan，佛教的最高境界）而住。』 月上女說：『既然依靠大涅槃而住，那我像舍利弗那樣去。』

溈山喆（Weishan Zhe）說：『一人入城，一人出城，為什麼說像舍利弗那樣去？如果能知道二人去處，十二時中動轉施為（指一切行為）』

【English Translation】 A monk, holding his staff and joining his palms, spoke this verse: 'The void is without limit, so too are the Buddha's merits. If there were a measure, it could not be exhausted even after endless kalpas.'

Baiyan Fu said: 'There is no visible crown protuberance. Don't speak of a single boundless body. Even if there were hundreds of thousands of millions of boundless bodies, exhausting their divine power, they could not be measured even after endless future kalpas.' Nevertheless, he raised his eyes and said: 'There is no need to look here at Baiyan.' Falin Yin said: 'Baiyan is also greedy to look at the heavens, but does not know that the World-Honored One's invisible crown protuberance has been utterly ravaged by the boundless body.'

Pointing to the sky and playing with the moon, the waves exert their power. When the bamboo staff is thrown, one personally reaches the summit. Deep in the night, feeling for the edge of the pillow, the quilt and shoulders are filled with the cold north wind. (Sanfeng Zang)

Benefiting Bodhisattva (Yili Pusa, Name of a Bodhisattva)

Dipankara Buddha (Randeng Fo, Name of a past Buddha) said: 'I wish to attain Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi, unsurpassed perfect enlightenment). I hope the World-Honored One will teach me so that I may quickly attain Bodhi.' Dipankara said: 'Benefiting, observe this world. Which dharma is it that you ask about?'

Speaking of Chang'an in Hanyuan Hall, light and darkness mutually deceive each other. What has been accomplished over countless kalpas? Still forgetting the jeweled crown. (Jian'an Yi)

Zongjian Falin, Volume 3 卍 New Continued Canon, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 4

Compiled by Jiyun Hall

Manifested Saints and Sages

Sariputra (Sheli Fu, One of the Buddha's ten great disciples)

Sariputra entered the city and saw the Moon-Above Woman (Yueshang Nu) leaving the city in the distance. Sariputra thought: 'This sister has seen the Buddha. I wonder if she has attained forbearance? I will try to ask her.' So he asked her where she was going. The Moon-Above Woman said: 'Going like Sariputra.' Sariputra said: 'I am about to enter the city, and you are about to leave the city. Why do you say going like Sariputra?' The Moon-Above Woman said: 'What should the disciples of all Buddhas rely on to abide?' Sariputra said: 'They should rely on Great Nirvana (Daniepan, the highest state in Buddhism) to abide.' The Moon-Above Woman said: 'Since they rely on Great Nirvana to abide, then I am going like Sariputra.'

Weishan Zhe said: 'One person enters the city, and one person leaves the city. Why say going like Sariputra? If one can know where the two people are going, all actions in the twelve periods of the day (referring to all behaviors)'

無非住大涅槃。若也未知。業識茫茫無本可據。　東禪觀云。舍利弗依大涅槃而住。坐在解脫深坑。月上女如舍利弗與么去。也是隨邪逐惡。　昭覺勤云。住無所住。行無所行。見無所見。用無所用。各人腳跟下廓同太虛。如十日並照。觸處光輝。茍知恁么。則與月上女同證無生得不退轉。隨去來住無不皆在大解脫中。三世諸佛鼻孔一時穿卻。說甚麼如舍利弗與么去。　法林音云。可惜舍利弗被者女子鈍置一上。待伊云諸佛弟子當依何住。但云如月上女與么住。豈不得人一牛還人一馬。

淡籠煙。深鎖霧。鹙子寧知此條路。直饒撞入涅槃城。未免隨他與么去。月上女。實堪悲。愛將青黛畫蛾眉。(佛慧泉)

本來正體徹根源。出入同途祇此門。已住如來大解脫。掌中至寶耀乾坤。(圓悟勤)

相逢打鼓弄琵琶。須是還他兩作家。曲罷不知何處去。夕陽斜映暮天霞。(石庵玿)

大地絕纖塵。面南看北斗。嫁雞逐雞飛。嫁狗逐狗走。(雪庵瑾)

舍利弗因維摩詰室有一天女散花次。問言汝何不轉卻女身。曰我從十二年來求女人相了不可得。當何所轉。即時天女以神通力變舍利弗作天女。乃自化身如舍利弗而問言。何不轉卻女身。弗以天女相答。我今不知何轉而變為女身。天曰舍利弗若能

轉此女身。則一切女人亦當能轉。如舍利弗非女而現女身。一切女人亦復如是。雖現女身而非女也。即時攝舍利弗身還復如故。而問言女身色相今何所在。舍利弗言女身色相無在無不在。天曰。一切諸法亦復如是。無在無不在。

白雲端云。我不如汝。　磬山修云。舍利弗好心不得好報。盡道被天女轉卻女身。據山僧見處。天女莫道轉得舍利弗一人。直饒轉得大地男子為女身。自家女身脫不得在。何故。既云十二年來求女人相了不可得。你那裡見舍利弗轉女身來。

鹙子已圓無漏種。換卻身形總不知。通途一貫非他物。午夜胡僧步雪歸。(正堂辨)

舍利弗問須菩提。夢中說六波羅蜜與覺時是同是別。提曰。此義幽深。吾不能說。會中有彌勒大士。汝可往問。弗往問彌勒。勒曰。誰名彌勒。誰是彌勒。

雪竇顯云。當時若不放過。隨後與一拶誰名彌勒誰是彌勒者。便見冰消瓦解。　昭覺勤云。夢中說六波羅蜜與覺時是同是別。低聲低聲。此義幽深吾不能說。爛泥里有刺。會中有彌勒大士可往問之。推過別人又爭得。舍利弗問彌勒。將錯就錯。誰名彌勒誰是彌勒者。面皮厚三寸。又云還委悉么。一句當機萬緣寢削。　古南門云。五更侵早起。更有夜行人。

夢中說法覺無殊。妙用神通不

【現代漢語翻譯】 現代漢語譯本： 轉變成為女身。那麼所有的女人也應當能夠轉變。如同舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）不是女人卻顯現女身。所有的女人也同樣如此。雖然顯現女身卻並非真的是女人。天女即時收回舍利弗的身形，恢復如初。然後問：『女身色相現在在哪裡？』舍利弗說：『女身色相無處不在，也無處不在。』天女說：『一切諸法也是這樣。無處不在，也無處不在。』 白雲端說：『我不如你。』磬山修說：『舍利弗好心沒有得到好報。』都說被天女轉變了女身。依我山僧看來，天女莫說轉變舍利弗一人，就算轉變大地上的男子都成為女身，她自己的女身也脫離不了。為什麼呢？既然說十二年來求女人相了不可得，你從哪裡見到舍利弗轉變女身來的？ 鹙子（Śāriputra的別稱）已經圓滿了無漏的種子，換了身形總是不知。通途一貫並非其他事物，午夜胡僧踏雪而歸。（正堂辨） 舍利弗問須菩提（Subhūti，佛陀十大弟子之一，解空第一）：『夢中說六波羅蜜（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、智慧）與覺醒時是相同還是不同？』須菩提說：『這個義理幽深，我不能說。』集會中有彌勒大士（Maitreya，未來佛），你可以去問他。舍利弗前去問彌勒。彌勒說：『誰名叫彌勒？誰是彌勒？』 雪竇顯說：『當時如果不放過，隨後給他一拶，問誰名叫彌勒，誰是彌勒，便會見到冰消瓦解。』昭覺勤說：『夢中說六波羅蜜與覺醒時是相同還是不同？低聲低聲。這個義理幽深，我不能說。爛泥里有刺。集會中有彌勒大士可以去問他。推給別人又爭得什麼？舍利弗問彌勒，將錯就錯。誰名叫彌勒，誰是彌勒？面皮厚三寸。』又說：『還明白了嗎？一句當機，萬緣寢削。』古南門說：『五更侵早起，更有夜行人。』 夢中說法覺醒后沒有差別，妙用神通不可

【English Translation】 English version: Having transformed into a female body. Then all women should also be able to transform. Just as Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) is not a woman but manifests a female body. All women are also like this. Although manifesting a female body, they are not truly women. Immediately, the goddess retracted Śāriputra's body, restoring it to its original state. Then she asked: 'Where is the form and appearance of the female body now?' Śāriputra said: 'The form and appearance of the female body is nowhere and everywhere.' The goddess said: 'All dharmas are also like this. Nowhere and everywhere.' Bai Yunduan said: 'I am not as good as you.' Qingshan Xiu said: 'Śāriputra's good intentions did not receive good rewards.' Everyone says that he was transformed into a female body by the goddess. According to my, a mountain monk's, view, the goddess, not to mention transforming just Śāriputra alone, even if she transformed all the men on earth into female bodies, she would not be able to escape her own female body. Why? Since it is said that for twelve years, seeking the form of a woman has been impossible to find, where did you see Śāriputra transforming into a female body? Śāriputra has already perfected the seed of non-outflow, but he does not know when he changes his form. The universal path is consistent and not other things, and the foreign monk returns through the snow at midnight. (Zhengtang Bian) Śāriputra asked Subhūti (one of the ten great disciples of the Buddha, foremost in understanding emptiness): 'Is speaking the Six Pāramitās (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) in a dream the same as or different from when awake?' Subhūti said: 'This meaning is profound, I cannot explain it.' In the assembly, there was the great Bodhisattva Maitreya (the future Buddha), you can go and ask him. Śāriputra went to ask Maitreya. Maitreya said: 'Who is called Maitreya? Who is Maitreya?' Xuedou Xian said: 'If you hadn't let it go at that time, and then given him a push, asking who is called Maitreya and who is Maitreya, you would have seen the ice melt and the tiles break.' Zhaojue Qin said: 'Is speaking the Six Pāramitās in a dream the same as or different from when awake? Lower your voice, lower your voice. This meaning is profound, I cannot explain it. There are thorns in the mud. In the assembly, there is the great Bodhisattva Maitreya, you can go and ask him. What do you gain by pushing it to others? Śāriputra asked Maitreya, making the best of a bad situation. Who is called Maitreya? Who is Maitreya? The face is three inches thick.' He also said: 'Do you understand yet? One phrase at the right moment, ten thousand conditions are diminished.' Gu Nanmen said: 'Rising early before dawn, there are still night travelers.' Speaking the Dharma in a dream is no different from being awake, the wonderful function of spiritual powers is un

出渠。誰是誰名總彌勒。祥光起處現心珠。(昭覺勤)

須菩提

說法帝釋雨花。提問此花從天得耶。從地得耶。從人得耶。帝釋皆曰弗也。又問何處得耶。釋乃舉手。提曰如是如是。

雲門偃云。帝釋舉手處作么生。與你四大五蘊釋迦老子是同是別。　天寧琦云。澤廣藏山。霾能伏豹。放過須菩提。尊者尋常將什麼說法。也好與一拶。

須菩提巖中宴坐。諸天雨花讚歎。提曰。雨花者誰。云何讚歎。天曰。我是梵天。敬重尊者善說般若。提曰我于般若未曾說一字。天曰。如是。尊者無說我乃無聞。無說無聞是真說般若。

雪竇顯云。避諠求靜處。世未有其方。他在巖中宴坐。也被者一隊漢涂污伊。更有者老漢把不住。問是何人。早見敗闕了也。我敬重尊者善說般若。惡水驀頭潑。又云。我于般若未曾說一字。草里走。尊者無說我乃無聞。識甚好惡。總似者般底。何處有今日。復召大眾。雪竇幸是無事人。你來者里覓個甚麼。以拄杖一時趁下。　磬山修云。明覺似個筑漏洞底一般。空生梵天底不妨筑著自家底漏洞。還曾筑著也無。

賓頭盧

因阿育王問。曾聞尊者親見佛來是否。者以手䇿眉。良久曰會么。王曰不會。者曰阿耨達池龍王曾請佛齋。吾是時亦預其數。

【現代漢語翻譯】 現代漢語譯本 『出渠』，誰是誰的名號？是彌勒（Maitreya，未來佛）。祥瑞的光芒升起的地方，顯現著心中的寶珠。（昭覺勤禪師語）

須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）

說法時，帝釋（Indra，佛教的護法神）天雨散花。須菩提提問：『這些花是從天上得來的嗎？是從地上得來的嗎？是從人那裡得來的嗎？』帝釋都回答說：『不是。』又問：『從何處得來？』帝釋於是舉手。須菩提說：『是這樣，是這樣。』

雲門偃禪師說：『帝釋舉手處，作何理解？與你的四大五蘊、釋迦老子（Sakyamuni，佛教創始人）是相同還是不同？』天寧琦禪師說：『澤地寬廣能藏山，霧霾能降伏豹。放過了須菩提，尊者尋常用什麼說法？也好給他一拶（zen koan，禪宗機鋒）。』

須菩提在巖洞中宴坐，諸天散花讚歎。須菩提說：『散花者是誰？為何讚歎？』天說：『我是梵天（Brahma，印度教的創造神，后被佛教吸收為護法神）。敬重尊者善於宣說般若（Prajna，智慧）。』須菩提說：『我對於般若，未曾說過一字。』天說：『正是如此。尊者無說，我乃無聞。無說無聞，是真說般若。』

雪竇顯禪師說：『避開喧囂尋求清靜之處，世上未有這樣的地方。他在巖洞中宴坐，也被這一隊人馬涂污了他。更有那老漢把持不住，問是誰人，早就顯出敗相了。我敬重尊者善說般若，惡水迎頭潑來。』又說：『我對於般若未曾說過一字，草里走。尊者無說我乃無聞，識得甚麼好惡？總像這樣，哪裡有今日？』又召集大眾說：『雪竇幸好是無事人，你來這裡尋找什麼？』用拄杖一時趕下。磬山修禪師說：『明覺好像是筑補漏洞的人一般，空生（Sunyata，佛教術語，指空性）和梵天的漏洞不妨筑補，自家的漏洞可曾筑補過嗎？』

賓頭盧（Pindola，十六羅漢之一）

阿育王（Asoka，印度孔雀王朝的國王，大力弘揚佛教）問：『曾聽說尊者親眼見過佛陀，是這樣嗎？』賓頭盧用手撫弄眉毛，良久說：『會意了嗎？』阿育王說：『不會。』賓頭盧說：『阿耨達池（Anavatapta，傳說中的湖泊）的龍王曾請佛齋，我當時也參與了。』

【English Translation】 English version 『Emerging from the canal,』 who is whose name? It is Maitreya (the future Buddha). Where the auspicious light arises, the jewel of the heart appears. (Words of Zen Master Zhaojue Qin)

Subhuti (one of the ten great disciples of the Buddha, known as the foremost in understanding emptiness)

When he was expounding the Dharma, Indra (the lord of the gods in Buddhism) rained down flowers. Subhuti asked: 『Did these flowers come from heaven? Did they come from earth? Did they come from people?』 Indra replied: 『No.』 He further asked: 『Where did they come from?』 Indra then raised his hand. Subhuti said: 『Thus it is, thus it is.』

Zen Master Yunmen Yan said: 『How do you understand Indra raising his hand? Are your four elements and five aggregates, and old Sakyamuni (the founder of Buddhism), the same or different?』 Zen Master Tianning Qi said: 『A wide marsh can hide a mountain, and haze can subdue a leopard. Having let Subhuti go, what does the Venerable usually use to expound the Dharma? It would be good to give him a 『tsat』 (zen koan).』

Subhuti was sitting in meditation in a cave, and the gods rained down flowers in praise. Subhuti said: 『Who is scattering flowers? Why are you praising?』 The god said: 『I am Brahma (the creator god in Hinduism, later adopted as a protector in Buddhism). I respect the Venerable for skillfully expounding Prajna (wisdom).』 Subhuti said: 『Regarding Prajna, I have not spoken a single word.』 The god said: 『Just so. The Venerable has not spoken, and I have not heard. No speaking, no hearing, is the true expounding of Prajna.』

Zen Master Xuedou Xian said: 『To avoid noise and seek quiet, there is no such place in the world. He was sitting in meditation in a cave, and he was also defiled by this group of people. Moreover, that old man could not hold back and asked who it was, revealing his defeat early on. I respect the Venerable for skillfully expounding Prajna, and foul water is splashed head-on.』 He also said: 『Regarding Prajna, I have not spoken a single word, walking in the grass. The Venerable has not spoken, and I have not heard. What good and bad do you know? If it is always like this, where would there be today?』 He then summoned the assembly and said: 『Fortunately, Xuedou is a person with nothing to do. What are you looking for here?』 He drove them away with his staff. Zen Master Qingshan Xiu said: 『Mingjue seems like someone patching holes, patching the holes of Sunyata (emptiness) and Brahma is fine, but have you ever patched your own holes?』

Pindola (one of the sixteen Arhats)

King Asoka (the king of the Mauryan dynasty in India, who vigorously promoted Buddhism) asked: 『I have heard that the Venerable has personally seen the Buddha, is that so?』 Pindola stroked his eyebrows for a long time and said: 『Do you understand?』 King Asoka said: 『I do not understand.』 Pindola said: 『The dragon king of Anavatapta (a legendary lake) once invited the Buddha for a meal, and I was also among those present at that time.』

汾陽昭代云。卻勞尊者。　翠巖真云。且道什麼處見。直饒雪天縹緲。湖光澹盪。且莫說夢。　保寧勇代云。希有希有。　云居元代王驀面便唾。　梁山遠云。大王輕輕借問。尊者草草承當。仔細檢點將來。不勝漏逗。那裡是漏逗處。國清才子貴。家富小兒嬌。　虎丘隆云。尊者得大機。顯大用。不枉親見佛來。雖然。賴阿育王放過。若不放過。洎合打失眉毛。　密印名云。尊者吃育王一齋。而積劫薰脩漏泄殆盡。會打黃鶯兒。何必金彈子。惜哉。　法林音出王語云。將謂尊者親見佛來。

靈山會上舊家風。脫略從茲勢莫窮。金斗峰前重漏泄。莫將𦱖子當天雄。(正堂辨)

尊者親曾見佛來。雙眉䇿起笑顏開。古今不隔絲毫許。天上人間孰可陪。(佛照光)

以手䇿起眉毛。千聖從來不識。一會靈山儼然。說甚今朝昨日。(月林觀)

䇿起眉毛答問端。親曾見佛不相瞞。至今應供四天下。春在梅梢帶雪寒。(天童凈)

君王一語出如綸。尊者眉毛八字分。四海風清煙浪靜。碧天無際水無垠。(無準范)

殃崛摩羅尊者

未出家時事外道受教。為憍尸迦欲登王位。用千人拇指為花冠。所得九百九十九。惟欠一指。遂欲弒母取指。佛乃化作沙門在前。崛遂釋母追佛。追之不

【現代漢語翻譯】 現代漢語譯本： 汾陽昭代說：『卻勞煩尊者了。』 翠巖真說：『那麼，在什麼地方見到的呢？』即使是雪天縹緲，湖光澹盪，也不要說是做夢。 保寧勇代說：『稀有，稀有。』 云居元代王當面就唾棄。 梁山遠說：『大王輕輕地問，尊者草率地回答。仔細檢查起來，不免有疏漏。』哪裡是疏漏的地方呢？『國清才子貴，家富小兒嬌。』 虎丘隆說：『尊者得到大機，顯大用，不枉親眼見過佛。』雖然如此，還多虧阿育王（Ayu Wang，印度孔雀王朝的國王）放過。若不放過，恐怕要被打掉眉毛。 密印名說：『尊者吃了阿育王一齋飯，而積劫薰脩的功德幾乎都泄漏殆盡。』會打黃鶯兒，何必用金彈子？可惜啊。 法林音引用王語說：『還以為尊者親眼見過佛呢。』

『靈山會上舊家風，脫略從茲勢莫窮。金斗峰前重漏泄，莫將𦱖子當天雄。(正堂辨)』

『尊者親曾見佛來，雙眉䇿起笑顏開。古今不隔絲毫許，天上人間孰可陪。(佛照光)』

『以手䇿起眉毛，千聖從來不識。一會靈山儼然，說甚今朝昨日。(月林觀)』

『䇿起眉毛答問端，親曾見佛不相瞞。至今應供四天下，春在梅梢帶雪寒。(天童凈)』

『君王一語出如綸，尊者眉毛八字分。四海風清煙浪靜，碧天無際水無垠。(無準范)』

殃崛摩羅尊者（Angulimala，一位佛教人物）

未出家時，信奉外道，接受憍尸迦（Kaushika，人名）的教唆，爲了登上王位，要用一千個人的拇指做成花冠。已經得到九百九十九個，只差一個拇指。於是想要殺死母親來取得拇指。佛陀於是化作沙門走在前面。殃崛摩羅於是放棄追殺母親，轉而追趕佛陀，但是追不上。

【English Translation】 English version: Fenyang Zhaodai said: 'It's troublesome for you, Venerable.' Cuiyan Zhen said: 'Then, where did you see it?' Even if it's a misty snowy day and the lake is shimmering, don't say it's a dream. Baoning Yongdai said: 'Rare, rare.' Yunjuyuan of the Yuan Dynasty spat in his face. Liangshan Yuan said: 'The king asks lightly, and the Venerable answers carelessly. Upon careful examination, there are bound to be omissions.' Where are the omissions? 'Talented scholars are valued in prosperous countries, and spoiled children are common in wealthy families.' Huqiu Long said: 'The Venerable has obtained great opportunity and displays great function, it's not in vain that you personally saw the Buddha.' Even so, it's thanks to King Ashoka (Ayu Wang, King of the Mauryan Dynasty of India) for letting it go. If he hadn't let it go, your eyebrows would have been knocked off. Miyin Ming said: 'The Venerable ate one meal offered by King Ashoka, and almost all the merits of accumulated kalpas of cultivation were leaked out.' If you know how to shoot orioles, why use golden pellets? What a pity. Falin Yin quoted the king's words, saying: 'I thought the Venerable had personally seen the Buddha.'

'The old ways of the Vulture Peak assembly, abandoning them from now on, their power is endless. Before Golden Dipper Peak, there are repeated leaks, do not take 𦱖 as a hero of the sky. (Zhengtang Bian)'

'The Venerable has personally seen the Buddha, his eyebrows raised and his face smiling. The past and present are not separated by a hair's breadth, who in heaven and earth can compare? (Fozhao Guang)'

'Raising his eyebrows with his hand, the thousand sages have never recognized it. The Vulture Peak assembly is as if it were right here, what is there to say about today or yesterday? (Yuelin Guan)'

'Raising his eyebrows to answer the question, he doesn't hide that he personally saw the Buddha. To this day, he receives offerings in the four corners of the world, spring is on the plum blossoms with snow and cold. (Tiantong Jing)'

'The king's words are like an imperial edict, the Venerable's eyebrows are divided into eight characters. The four seas are clear and the smoke and waves are calm, the blue sky is boundless and the water is endless. (Wuzhun Fan)'

Venerable Angulimala (Angulimala, a Buddhist figure)

Before leaving home, he followed externalist teachings and was instructed by Kaushika (Kaushika, a personal name) to make a garland of a thousand human thumbs in order to ascend the throne. He had already obtained nine hundred and ninety-nine, lacking only one thumb. So he wanted to kill his mother to get the thumb. The Buddha then transformed into a Shramana (monk) in front of him. Angulimala then abandoned chasing his mother and instead chased the Buddha, but could not catch up.

及乃曰瞿曇住住。佛曰我住久矣是汝不住。崛聞之。心忽開悟。遂投佛出家。

殃崛雄雄方勇銳。瞿曇住住息風波。殺人作佛當頭劄。覆雨翻雲在剎那。(疏山如)

從人求覓枉奔波。過在孳生口數多。殺卻渾家仍自殺。誰能奈得你儂何。(野雲南)

殃崛持缽至一長者家。值其婦產難。長者曰瞿曇弟子當有何法能免產難。崛曰我乍入道未知此法。待去問佛卻來相報。乃歸白佛。佛曰你速去說。我從賢聖法來。未曾殺生。崛奉佛語往告。其婦聞之當時分娩。

天童忞云。世尊移花兼蜨贈。殃崛擔泉帶月歸。產婦云在嶺頭閑。不徹長者水流澗底。太忙生。案內有犯。四人俱依律發放了也。且生下底孩兒如何理論。分付沒眼村翁。一任鉆龜打瓦。　廣教玉云。殃崛持缽到長者門。掬水月在手。弄花香滿衣。值其家產難險瞿曇弟子當有何法能免產難。事因叮囑起。我乍入道待回問世尊。切忌話墮。及返具事白佛。大似詐明頭。汝速去報我從賢聖法來未曾殺生。面赤不如語直。持語往告。不妨軟頑。其婦得聞當時分娩。且信一半。今日將古人肝膈盡情揭露了也。尚有一處誵訛未經點出。是那一處。送語傳言祇大都。上他機境便涂糊。同時繡出鴛鴦譜。信彩拈來是也無。　檀度依云。世尊因風吹火。尊

{ "translations": [ "現代漢語譯本：", "於是殃崛（Angulimala，指本經中的人物）說：『瞿曇（Gotama，佛陀的姓氏），住住！』佛陀說：『我住很久了，是你不肯住。』殃崛聽了這話，心中忽然開悟，於是就跟隨佛陀出家。", "", "殃崛雄猛方剛且勇猛銳利，瞿曇住住平息了風波。放下屠刀立地成佛，轉變只在剎那之間。（疏山如禪師評）", "", "向他人求取，枉費奔波。過錯在於滋生，口舌繁多。即使殺盡全家，最終還是自殺。誰又能奈何得了你我呢？（野雲南禪師評）", "", "殃崛拿著缽來到一位長者（Gahapati，古印度社會中富有的家主）的家中，正趕上長者的妻子難產。長者說：『瞿曇的弟子，應當有什麼方法能夠免除產難？』殃崛說：『我剛入道，還不知道這種方法，等我去問佛陀再來告訴你。』於是回去稟告佛陀。佛陀說：『你快去說，我自從修行賢聖之法以來，未曾殺生。』殃崛遵照佛陀的話去告訴長者的妻子，那婦人聽了這話，當時就順利分娩。", "", "天童忞禪師說：世尊（Lokanatha，對佛陀的尊稱）贈送鮮花和蝴蝶，殃崛挑水帶著月亮歸來。產婦悠閒地在山嶺上，不明白長者家的水流向山澗底部。太忙碌了。案件內部有犯規之處，四個人都按照律法處置了。那麼生下來的孩子又該如何評論呢？交給沒有眼光的鄉下老翁，任憑他鉆龜殼、打瓦片。廣教玉禪師說：殃崛拿著缽來到長者家門前，掬起水中的月亮在手中，花香沾滿了衣裳。正趕上他家難產，險象環生，長者問：瞿曇的弟子，應當有什麼方法能夠免除產難？事情因叮囑而起。我剛入道，要回去問世尊。切記不要說漏嘴。等到回去把事情稟告佛陀，很像假裝聰明。你快去告訴他，我自從修行賢聖之法以來，未曾殺生。臉紅不如說話直爽。拿著這話去告訴他，不妨軟硬兼施。那婦人聽了這話，當時就順利分娩。姑且相信一半。今天將古人的肝膽都盡情揭露了。還有一處錯誤沒有點出來。是哪一處呢？送話傳話，大多如此。上了他的圈套就糊塗了。同時繡出鴛鴦譜，相信綵線拈來就是了嗎？檀度依禪師說：世尊因風吹火，尊重。" ], "english_translations": [ "English version:", "Then Angulimala (name of a person in this sutra) said, 'Gotama (Gotama, Buddha's family name), stop, stop!' The Buddha said, 'I have stopped long ago; it is you who have not stopped.' Upon hearing this, Angulimala suddenly became enlightened and followed the Buddha to become a monk.", "", "Angulimala was fierce, upright, brave, and sharp. 'Gotama, stop, stop!' calmed the storm. Lay down the butcher knife and become a Buddha on the spot; the transformation is in an instant. (Commentary by Zen Master Shushan Ru)", "", "Seeking from others is a futile endeavor. The fault lies in proliferation, with excessive talk. Even if one kills the whole family, one still ends up killing oneself. Who can do anything about you and me? (Commentary by Zen Master Yeyun Nan)", "", "Angulimala, carrying his bowl, arrived at the house of a Gahapati (Gahapati, wealthy householder in ancient Indian society), just as his wife was experiencing a difficult childbirth. The Gahapati said, 'Disciples of Gotama, what Dharma (Dharma, Buddhist teachings) do you have that can prevent difficult childbirth?' Angulimala said, 'I have just entered the path and do not yet know this Dharma. I will go ask the Buddha and then come back to tell you.' So he returned and reported to the Buddha. The Buddha said, 'Go quickly and say, \'Since I have practiced the noble Dharma, I have never killed any living being.\'' Angulimala followed the Buddha's words and told the Gahapati's wife. Upon hearing this, the woman gave birth smoothly.", "", "Zen Master Tiantong Min said: The World-Honored One (Lokanatha, a respectful title for the Buddha) presented flowers and butterflies, Angulimala carried water and returned with the moon. The woman in labor is leisurely on the mountain ridge, not understanding that the water from the Gahapati's house flows to the bottom of the mountain stream. Too busy. There are violations within the case, and all four people are dealt with according to the law. Then how should the child who was born be commented on? Leave it to the blind village elder, let him drill tortoise shells and break tiles. Zen Master Guangjiao Yu said: Angulimala, carrying his bowl, arrived at the Gahapati's door, scooping up the moon in the water in his hand, his clothes filled with the fragrance of flowers. Just as his family was experiencing a difficult childbirth, the Gahapati asked, 'Disciples of Gotama, what Dharma do you have that can prevent difficult childbirth?' The matter arose from instructions. 'I have just entered the path and must return to ask the World-Honored One.' Be careful not to let the words slip. When he returned and reported the matter to the Buddha, it was like pretending to be clever. 'Go quickly and tell him, \'Since I have practiced the noble Dharma, I have never killed any living being.\'' A red face is not as good as straight talk. Taking these words to tell him, it doesn't hurt to be both soft and hard. When the woman heard these words, she gave birth smoothly. Let's believe half of it for now. Today, the ancients' hearts and minds have been fully revealed. There is still one error that has not been pointed out. Which one is it? Sending words and conveying messages is mostly like this. If you fall into his trap, you will be confused. At the same time, embroidering a mandarin duck pattern, do you believe that picking up the colored thread is it? Zen Master Tanduyi said: The World-Honored One added fuel to the fire, respect." ] }

者曲順人情。其婦得產。多少人分疏不下。噫。物類之起必有所始。榮辱之來必象其德。所由來尚矣。　天潔旻云。長者開當路陷阱。要使天下人行不得。世尊放黃河鐵閘。直得九曲三灣盡倒流。且道殃崛分上又作么生。洪波浩渺難通訊。從教點額宿龍門。

月裡嫦娥不畫眉。祇將雲霧作羅衣。不知夢逐青鸞去。猶把花枝蓋面歸。(竹庵圭)

華陰山前百尺井。中有寒泉徹骨冷。誰家女子來照影。不照其餘照邪領。(徑山杲)

彩仗神旗獵曉風。雞人催唱鼓鼕鼕。銅壺漏永何時歇。如此相催即老翁。(南叟茂)

斗轉霜輪徹骨清。一天寒碧浸虛靈。傳聲空谷無軌跡。一任韓獹吠月明。(抱璞璉)

煙雲封古洞。迷卻乍遊人。借問三家老。春光分半燈。(磬山修)

嚴君高臥富春磯。謝公深隱薔薇洞。謾道寥寥沒信通。石女唱出雲中夢。咄。可知禮也。(具足有)

冰挾蝦蟆。火飛蝴蝶。柳絮愁霜。荷花愛日。要得燕國寧。太子入秦質。(三宜盂)

古路橫秋不可行。遊人何事若伶仃。霜天孤雁一聲悄。渺渺雲山倍慘情。(白巖符)

八百連雲雪未消。日高秦樹恨迢遙。長安一夜花開盡。二月春風似剪刀。(節巖琇)

晴光萬里含虛碧。涌出冰壺玉一團

。隔岸曲終人不見。空餘星斗落江寒。(法林音二)

賢聖法來不殺生。一回相見一傷情。不知上院夜闌者。慣聽南柯第十更。

那吒太子

析肉還母。析骨還父。然後現本身。運大神力為父母說法。

佛眼遠云。肉既還母。骨既還父。用甚麼為身。學人到者里若見得去。廓清五蘊。吞盡十方。

骨肉都還父母了。不知那個是那吒。一毛頭上翻身轉。百億毛頭渾不差。(徑山杲)

那吒太子本來身。卓卓無依不受塵。雲散水流天地凈。籬間黃葉正爭春。(自得暉)

骨還父。肉還母。日西沈。水東注。良久云。露。(北澗簡)

不假胞胎未是親。曹山一笑起風塵。夜來玉笛從何發。惱亂深閨夢裡人。(覺浪盛)

涼夜霜飛天地秋。凋殘木葉見江流。一時體露金風裡。月落澄潭不可求。(笠山寧)

乳鴉啼散玉屏空。一枕新涼一扇風。睡起秋聲無覓處。滿階梧葉月明中。(月廠屏)

七賢女

同遊尸陀林。一姊指尸曰。尸在此。人在甚處。一姊曰。作么作么。諸姊諦觀。各各契悟。感帝釋散花曰。惟愿聖姊有何所需。我當終身供給。女曰。我家四事七珍悉皆具足。惟要三般物。一要無根樹一株。二要無陰陽地一片。三要叫不響山谷一所。釋

【現代漢語翻譯】 現代漢語譯本： 隔著江岸，樂曲終了，人已不見蹤影，只留下星光點點，灑落寒冷的江面。（法林音二）

遵循賢聖的教法，不殺生靈。每一次相見，都帶來一次傷感。不知道上院深夜不眠的人們，是否已經習慣了聽著南柯一夢的第十更鼓聲。

那吒太子（Nata Prince，佛教護法神）

剖析血肉歸還母親，剔骨歸還父親，然後顯現本來的面目，運用大神力為父母說法。

佛眼遠禪師說：『血肉既然歸還母親，骨頭既然歸還父親，那麼用什麼作為自身呢？學人如果能在這裡領悟，就能廓清五蘊（five skandhas，構成個體存在的五種要素），吞盡十方（ten directions，整個宇宙）。』

骨肉都歸還父母了，不知道哪個才是那吒。在一根毫毛的頂端翻身旋轉，百億根毫毛的頂端都不會有絲毫差錯。（徑山杲）

那吒太子本來的面目，如此卓立，無所依傍，不染塵埃。雲散去，水流淌，天地一片清凈，籬笆間的枯黃樹葉正在爭相展現春意。（自得暉）

骨歸還父親，肉歸還母親，太陽向西沉落，江水向東流去。良久，說：是露水。（北澗簡）

不憑藉胞胎而生，還不能算是真正的親近。曹山禪師一笑，引起了風塵。夜裡悠揚的玉笛聲從何處傳來？擾亂了深閨中人們的夢境。（覺浪盛）

涼爽的夜晚，霜花飛舞，天地間一片秋意。凋殘的樹葉顯露出江河的流動。一時之間，身體顯露在金風之中，月亮沉入清澈的深潭，不可尋覓。（笠山寧）

乳燕的啼叫聲驅散了玉屏上的空寂，一枕新涼，一把輕搖的扇子。睡醒后，秋天的聲音無處可尋，只見滿臺階的梧桐葉，沐浴在明亮的月光中。（月廠屏）

七賢女

一同遊玩尸陀林（Sitavana，墓地）。一位姐妹指著屍體說：『屍體在這裡，人又在哪裡呢？』一位姐妹說：『作么作么（what to do，該怎麼辦）？』眾姐妹仔細觀察，各自領悟。感動了帝釋天（Indra，佛教護法神）散花，說：『只願各位聖潔的姐妹有什麼需要，我當終身供給。』賢女們說：『我家四事七珍都已具備，唯獨需要三樣東西：一要沒有根的樹一株，二要沒有陰陽的土地一片，三要叫不響的山谷一所。』帝釋天

【English Translation】 English version: Across the riverbank, the music ends, and the person is no longer seen, leaving only the starlight scattered on the cold river surface. (Falin Yin II)

Following the Dharma of the wise and virtuous, do not kill living beings. Each meeting brings a sense of sorrow. I wonder if those who stay up late in the upper chambers have grown accustomed to hearing the tenth drumbeat of the Nanke dream.

Nata Prince (Nata Prince, a protector deity in Buddhism)

Dissecting the flesh to return to his mother, separating the bones to return to his father, then revealing his original form, using great divine power to preach the Dharma for his parents.

Zen Master Foyan Yuan said: 'Since the flesh has been returned to the mother, and the bones have been returned to the father, what is used as the self? If a student can understand this, they can purify the five skandhas (five skandhas, the five aggregates that constitute individual existence) and swallow the ten directions (ten directions, the entire universe).'

The bones and flesh have all been returned to his parents, who knows which one is Nata? Turning over on the tip of a single hair, there will be no difference on the tips of hundreds of billions of hairs. (Jingshan Gao)

The original form of Nata Prince is so upright, independent, and untouched by dust. The clouds disperse, the water flows, and the heaven and earth are pure. The yellow leaves between the fences are vying to show the spring. (Zide Hui)

Bones return to the father, flesh returns to the mother, the sun sets in the west, the water flows east. After a long while, he said: It is dew. (Beijian Jian)

Not being born from the womb is not yet true intimacy. Zen Master Caoshan smiled, stirring up dust. From where does the melodious jade flute sound at night? Disturbing the dreams of people in the deep boudoir. (Juelang Sheng)

A cool night, frost flies, and the heaven and earth are filled with autumn. The withered leaves reveal the flow of the river. In an instant, the body is exposed in the golden wind, and the moon sinks into the clear deep pool, impossible to find. (Lishan Ning)

The cries of the fledglings disperse the emptiness of the jade screen, a pillow of new coolness, and a gently waving fan. Waking up from sleep, the sound of autumn is nowhere to be found, only the paulownia leaves cover the steps, bathed in the bright moonlight. (Yuechang Ping)

Seven Virtuous Women

Together they visited Sitavana (Sitavana, a charnel ground). One sister pointed to the corpse and said, 'The corpse is here, but where is the person?' One sister said, 'What to do (what to do)?' The sisters observed carefully and each attained enlightenment. Indra (Indra, a protector deity in Buddhism) was moved and scattered flowers, saying, 'I only wish that the virtuous sisters would tell me what they need, and I will provide for them for the rest of my life.' The virtuous women said, 'My family has all the four necessities and seven treasures, but we only need three things: one rootless tree, one piece of land without yin and yang, and one valley that makes no sound.' Indra

曰。一切所需我悉有之。若三般物我實無得。女曰。汝若無此。爭解濟人。遂同往白佛。佛曰。我諸弟子不解此義。惟有諸大菩薩乃解此義。

黃龍心云。樹子若無。寧善給濟。既要給濟。心不虛發。如今有求無根樹子。將何抵對。　寶峰文云。帝釋是會不會。若不會。因甚散花請給。若會。又道實無。此三般物作么生明辨。得不辜負聖女。　三峰藏云。聖女被帝釋熱瞞。　福嚴容云。七賢女大似買鐵獲金。鑿石致玉。得意則不無。怎奈被瞿曇塗抹一上。　嵩庵正云。三般物帝釋早已拈出。可惜賢女錯過。

無陰陽地。叫不響山。無根樹子。大家攀。七賢女。太嬌癡。卻將紅粉畫蛾眉。嬌尸無此三般物。那得天花撩亂飛。(佛鑒勤)

尸在此兮人何在。疾雷破山風振海。云飛雨散相見時。髑髏眼裡放光彩。(龍牙才)

無根樹子一株。山翁不費誅鋤。槌碎千年桃核。不須緣木求魚。(蒙庵岳三)

無陰陽地一片。明明買貴賣賤。死屍無處活埋。露出三頭兩面。

不應山谷一所。透出千門萬戶。清曉一聲杜䳌。勸人不如歸去。

七珍八寶任君需。三物從來的是無。若向無中拈得出。不須見佛問何如。(天目禮)

城東老姥

與佛同生。不欲見佛。每見佛來即便

【現代漢語翻譯】 現代漢語譯本： 帝釋（Indra，天神之王）說：『一切所需之物，我都有。』聖女說：『如果這三樣東西你實在沒有，又怎麼能救濟他人呢？』於是，一同去稟告佛陀。佛陀說：『我的弟子們不理解這個道理，只有諸大菩薩才能理解。』 黃龍心禪師說：『如果無根樹子都沒有，怎麼能好好地給予救濟？既然要給予救濟，就不能虛發其心。如今有人求取無根樹子，拿什麼來應對呢？』寶峰文禪師說：『帝釋是會還是不會呢？如果不會，為什麼散花請人給予？如果會，又說實在沒有。這三樣東西要怎麼分辨明白，才能不辜負聖女？』三峰藏禪師說：『聖女被帝釋熱瞞了。』福嚴容禪師說：『七賢女很像買鐵得到金子，鑿石得到玉。得意當然不無道理，怎奈被瞿曇（Gautama，釋迦牟尼佛的姓）塗抹了一下。』嵩庵正禪師說：『三樣東西帝釋早就拿出來了，可惜賢女錯過了。』 『無陰陽地，叫不響山。無根樹子，大家攀。七賢女，太嬌癡，卻將紅粉畫蛾眉。嬌尸無此三般物，那得天花撩亂飛。』（佛鑒勤禪師） 『屍體在此，人又在哪裡？疾雷震破山，狂風震撼海。云飛雨散相見時，骷髏眼裡放光彩。』（龍牙才禪師） 『無根樹子一株，山翁不用費力砍伐。槌碎千年桃核，不須緣木求魚。』（蒙庵岳三禪師） 『無陰陽地一片，明明買貴賣賤。死屍無處活埋，露出三頭兩面。』 『不應山谷一所，透出千門萬戶。清曉一聲杜鵑，勸人不如歸去。』 『七珍八寶任你需，三物從來的是無。若向無中拈得出，不須見佛問何如。』（天目禮禪師） 城東老婦 與佛同生，不願意見佛。每次見到佛來，就立即...

【English Translation】 English version: Indra (Indra, King of the Gods) said, 'I have everything that is needed.' The virtuous woman said, 'If you truly do not have these three things, how can you help others?' Thereupon, they went together to report to the Buddha. The Buddha said, 'My disciples do not understand this principle; only the great Bodhisattvas understand it.' Zen Master Huanglong Xin said, 'If there is no rootless tree, how can one give and help well? Since one wants to give and help, one's heart cannot be in vain. Now someone is seeking a rootless tree; what should one use to respond?' Zen Master Baofeng Wen said, 'Does Indra understand or not? If he does not understand, why does he scatter flowers and ask people to give? If he understands, why does he say that he truly does not have them? How should these three things be distinguished clearly so as not to let down the virtuous woman?' Zen Master Sanfeng Zang said, 'The virtuous woman was deceived by Indra's enthusiasm.' Zen Master Fuyan Rong said, 'The seven virtuous women are very much like buying iron and obtaining gold, chiseling stone and obtaining jade. Being pleased is certainly not without reason, but how unfortunate that Gautama (Gautama, the surname of Sakyamuni Buddha) smeared it over.' Zen Master Song'an Zheng said, 'Indra had already taken out the three things, but unfortunately, the virtuous woman missed them.' 'A place without yin and yang, a mountain that does not echo. A rootless tree, everyone climbs. The seven virtuous women are too delicate and foolish, yet they use rouge to paint their eyebrows. A delicate corpse without these three things, how can heavenly flowers fly in a riot?' (Zen Master Fojian Qin) 'The corpse is here, but where is the person? A sudden thunder breaks the mountain, and a violent wind shakes the sea. When clouds fly and rain scatters, and we see each other, light shines from the eyes of the skull.' (Zen Master Longya Cai) 'A rootless tree, a mountain old man does not bother to chop down. Crush the thousand-year-old peach pit; there is no need to climb a tree to seek fish.' (Zen Master Meng'an Yue San) 'A piece of land without yin and yang, clearly buying expensive and selling cheap. A dead corpse has nowhere to be buried alive, revealing three heads and two faces.' 'Not responding to a valley, penetrating thousands of doors and households. At dawn, a cuckoo cries, advising people to return home.' 'Seven treasures and eight jewels are yours to need, but the three things have always been non-existent. If you can pick them out from non-existence, there is no need to see the Buddha and ask what it is like.' (Zen Master Tianmu Li) Old woman of the east city Born at the same time as the Buddha, unwilling to see the Buddha. Every time she sees the Buddha coming, she immediately...

迴避。雖然如此。回顧東西總皆是佛。遂以手掩面。十指掌中亦總是佛。

雪竇顯云。他雖是個老婆。宛有丈夫之作。既知𢌞避稍難。不免吞聲忍氣。如今不欲見佛即許你。切忌以手掩面。何故。明眼底覷著。將謂雪竇門下教你學老婆禪。　福嚴容云。老姥不欲見佛。天然氣概。東西總皆是佛。氣概天然。於此見得。老姥即佛佛即老姥。不然有寒暑兮促君壽。有鬼神兮妒君福。　黃檗琦云。不欲見佛。風平浪靜。總皆是佛。水漲船高。且道老姥風騷在甚處。若不同床睡。焉知被底穿。　清化嶾云。雪竇失卻一隻眼。殊不知老婆猶帶脂粉氣在。見個黃面老子即便𢌞避。若見山河大地又向甚處𢌞避。還有為雪竇出氣者么。　文峰玉云。婆子忒殺逞俊。殊不知也是日下逃影。

開眼也著。閤眼也著。迴避無門。將錯就錯。祥麟祇有一隻角。(掩室開)

城東聖姆坐蓮臺。大地眾生正眼開。與佛同生嫌見佛。一身難作二如來。(虛堂愚)

平生不願佛相逢。十指尖頭現紺容。夾路桃花風雨後。馬蹄何處避殘紅。(石室輝)

淡掃蛾眉月下舞。風流賣盡誰能睹。玉容寂寞淚闌干。一樹梨花春帶雨。(法林音)

善財童子

詣妙高峰參德云。四維尋覓。七日乃見在別峰經行。

【現代漢語翻譯】 現代漢語譯本 迴避。雖然如此。回顧東西總皆是佛（指覺悟的境界）。於是用手遮住臉。即使在十指掌中也總是佛。

雪竇顯（禪師名）說：『她雖然是個老婦，卻頗有丈夫的氣概。既然知道迴避稍有困難，不如吞聲忍氣。現在允許你不想見佛，但切記不要用手遮住臉。』為什麼呢？因為明眼人看得清楚。難道雪竇門下教你學老婦禪嗎？

福嚴容（禪師名）說：『老婦不願意見佛，這是天然的氣概。東西總皆是佛，更是天然的氣概。能在此處領悟，老婦即是佛，佛即是老婦。不然的話，寒暑變化會縮短你的壽命，鬼神會嫉妒你的福報。』

黃檗琦（禪師名）說：『不願意見佛，風平浪靜。總皆是佛，水漲船高。那麼，老婦的**在哪裡呢？如果不同床共枕，怎麼知道被子哪裡破了？』

清化嶾（禪師名）說：『雪竇失去了一隻眼。卻不知道老婦還帶著脂粉氣。見到黃面老子（指佛）就想回避。如果見到山河大地，又向哪裡迴避呢？還有誰能為雪竇出氣嗎？』

文峰玉（禪師名）說：『這老婦太過逞強，卻不知道這也是在太陽底下逃避影子。』

睜開眼也是這樣，閉上眼也是這樣。迴避無門，將錯就錯。祥麟只有一隻角。（掩室開）

城東聖姆坐在蓮臺上，大地眾生睜開了正眼。與佛一同誕生卻嫌棄見到佛，一身難以化作兩個如來。（虛堂愚）

平生不願與佛相逢，十指尖頭卻顯現紺青色的佛身。路邊的桃花經過風雨之後，馬蹄又該在哪裡躲避殘餘的紅色花瓣呢？（石室輝）

淡淡地描畫眉毛，在月下起舞，這風流的姿態賣弄殆盡，有誰能夠看到？美麗的容顏寂寞無助，淚水縱橫，像一樹梨花帶著春天的雨水。（法林音）

善財童子（Sudhana-kumara，求道者）

前往妙高峰拜訪德云比丘（Bhiksu Devaguna，比丘名），四處尋覓，七天後才在別的山峰上看到他在經行。

【English Translation】 English version Evasion. Even so. Looking back, everything is Buddha (referring to the state of enlightenment). Thereupon, she covered her face with her hands. Even within the palms of her ten fingers, everything is Buddha.

Xuedou Xian (Zen master's name) said: 'Although she is an old woman, she possesses the demeanor of a man. Since she knows that evasion is somewhat difficult, she might as well swallow her voice and endure. Now, I allow you not to want to see the Buddha, but be sure not to cover your face with your hands.' Why? Because those with clear eyes can see it clearly. Could it be that the Xuedou school is teaching you to learn old woman Zen?

Fuyan Rong (Zen master's name) said: 'The old woman does not want to see the Buddha; this is a natural spirit. Everything is Buddha; this is even more of a natural spirit. If you can understand this, the old woman is the Buddha, and the Buddha is the old woman. Otherwise, the changes of heat and cold will shorten your life, and ghosts and gods will be jealous of your blessings.'

Huangbo Qi (Zen master's name) said: 'Not wanting to see the Buddha is like a calm sea. Everything is Buddha is like rising water lifting the boat. Then, where is the old woman's **? If you don't sleep in the same bed, how would you know where the quilt is torn?'

Qinghua Yin (Zen master's name) said: 'Xuedou has lost one eye. He doesn't know that the old woman still carries the scent of cosmetics. When she sees the yellow-faced old man (referring to the Buddha), she wants to evade him. If she sees mountains and rivers, where will she evade to? Is there anyone who can stand up for Xuedou?'

Wenfeng Yu (Zen master's name) said: 'This old woman is too boastful, but she doesn't know that she is also running away from her shadow under the sun.'

Opening the eyes is like this, closing the eyes is like this. There is no way to evade, so accept the mistake. The auspicious unicorn has only one horn. (Opening the room)

The Holy Mother of the East City sits on a lotus platform, and all beings on earth open their true eyes. Born with the Buddha, yet disliking to see the Buddha, one body is difficult to transform into two Tathagatas. (Xutang Yu)

All my life, I have not wished to meet the Buddha, yet the tips of my ten fingers reveal the indigo-colored form. After the peach blossoms along the road have been through wind and rain, where should the horse's hooves avoid the remaining red petals? (Shishi Hui)

Lightly painting her eyebrows, she dances under the moon. Who can see this graceful posture that has been completely sold out? Her beautiful face is lonely and helpless, tears streaming down, like a pear tree carrying the spring rain. (Falin Yin)

Sudhana-kumara (Shancai Tongzi, a seeker of the Way)

Went to Mount Myogako to visit Bhiksu Devaguna (Deyun Biqiu, a Bhiksu's name), searching in all directions. After seven days, he finally saw him walking on another peak.

鳳日玥云。遍觀求覓竟不可見。有道無見是真見。又有道法身無相要見個甚麼。恁么解會三生六十劫也未夢見。擊案一下云。是處是慈氏無門無善財。　嵩庵正云。善財于尋覓不見處卻較些子。及至別峰相見有甚交涉。恁么批判。三十年後也要諸方檢點。

妙高峰頂草茸茸。步步相隨不見蹤。若謂別山親覿面。片帆已過海門東。(別山智)

澹煙漠漠草茸茸。七日徘徊信不通。一步竿頭親蹉腳。海門波卷白蘋風。(棘田心)

渺渺雲山路正窮。逡巡無計可尋蹤。依俙似曲才堪聽。又被風吹別調中。(湛然澄)

瞻風撥草路方窮。四顧寥寥祇有空。莫怪德云無覓處。祇因親到妙高峰。(即念現)

一念不生能覿體。直下依然云萬里。三級浪高魚化龍。癡人空戽夜塘水。(道林志)

善財詣那羅素國毗目瞿沙仙人。無量仙人同音贊已。下床執手。佛剎現前。悟真凈智卷舒自在。得無勝幢法門。

石庵琈云。眾中道毗目仙人將一顆黑豆換卻善財眼睛。殊不知毗目仙人被善財熱瞞一上。至今放了手收不得。如今還有為毗目仙人作主者么。

坦然古路勿迂疏。霽月光風動十虛。毗目善財當日事。好如潘閬倒騎驢。(或庵體)

善財后詣樓閣前。彌勒彈指一聲。樓閣門開

【現代漢語翻譯】 現代漢語譯本： 鳳日玥云（人名，具體含義不詳）。四處尋覓，最終也無法看見。有人說，真正的看見是無所見。又有人說法身無相，要看見什麼呢？如果這樣理解，就算經歷三生六十劫也未曾夢見真理。敲擊桌案一下，說：『到處都是慈氏（Maitreya，彌勒菩薩）的化身，沒有門檻，沒有善財（Sudhana，善財童子）。』 嵩庵正云（人名）：善財（Sudhana，善財童子）在尋覓不到的地方稍微好一些。等到在別峰相見，又有什麼關係呢？這樣評論，三十年後也要被各方禪師檢驗。 妙高峰頂，草木茂盛。步步跟隨，卻不見蹤影。如果說在別的山峰親眼相見，那就像一片帆船已經駛過海門以東。（別山智） 淡淡的煙霧，茂盛的草木。七天徘徊，音信不通。一步踏在竿頭，親身經歷。海門波濤翻滾，白蘋隨風飄蕩。（棘田心） 茫茫雲山，道路正窮。徘徊不前，無計可尋蹤。隱約好像是曲調可以聽，又被風吹到別的調子里。（湛然澄） 迎著風，撥開草，道路才走到了盡頭。四處顧盼，空空蕩蕩，只有空虛。不要奇怪德云（Dharmamegha，德云比丘）無處可尋，只因爲親自到了妙高峰。（即念現） 一念不生，就能親見本體。當下依然是萬里雲天。三級浪高，魚化為龍。癡人白白地在夜晚舀乾池塘的水。（道林志） 善財（Sudhana，善財童子）前往那羅素國，拜訪毗目瞿沙仙人（Bhimakosa，仙人名）。無數仙人一起讚歎。毗目瞿沙仙人下床握住善財（Sudhana，善財童子）的手。佛剎（Buddhakṣetra，佛土）顯現在眼前。領悟到真凈的智慧，舒捲自如。得到無勝幢法門（法門名）。 石庵琈云（人名）：有人說毗目仙人（Bhimakosa，仙人名）用一顆黑豆換掉了善財（Sudhana，善財童子）的眼睛。卻不知道毗目仙人（Bhimakosa，仙人名）被善財（Sudhana，善財童子）的熱情矇蔽了。至今放了手也收不回來。現在還有人為毗目仙人（Bhimakosa，仙人名）做主嗎？ 坦然的古路，不要迂迴疏忽。清朗的月光，和煦的清風，震動整個虛空。毗目（Bhimakosa，仙人名）和善財（Sudhana，善財童子）當日的事情，好像潘閬倒騎驢一樣。（或庵體） 善財（Sudhana，善財童子）後來到了樓閣前。彌勒（Maitreya，彌勒菩薩）彈指一聲，樓閣的門打開了。

【English Translation】 English version: Feng Ri Yue Yun (person's name, specific meaning unknown). Searching everywhere, it is ultimately impossible to see. Some say that true seeing is seeing nothing. Others say that the Dharmakaya (法身, the body of the Dharma) is without form, so what is there to see? If you understand it this way, even after sixty kalpas (劫, eons) of three lifetimes, you will not have dreamed of the truth. He strikes the table once and says: 'Everywhere is the manifestation of Maitreya (慈氏, the future Buddha), there is no gate, there is no Sudhana (善財, the youth who sought enlightenment).' Song'an Zheng Yun (person's name) said: 'Sudhana (善財, the youth who sought enlightenment) is slightly better off in the place where he cannot find anything. But what does it matter when they meet at another peak? If you criticize like this, you will be examined by teachers everywhere in thirty years.' At the peak of Miao Gao (妙高峰, Wondrous High Peak), the grass is lush. Following step by step, yet the trace cannot be seen. If you say you see each other face to face on another mountain, it is like a single sail has already passed east of Haimen (海門, Sea Gate). (Bie Shan Zhi) Faint mist, lush grass. Wandering for seven days, no news gets through. Stepping onto the tip of the pole, experiencing it firsthand. Waves roll at Haimen (海門, Sea Gate), white duckweed drifts in the wind. (Ji Tian Xin) Vast clouds and mountains, the road is truly exhausted. Hesitating, there is no way to find the trace. Faintly, it seems like a melody can be heard, but it is blown by the wind into another tune. (Zhan Ran Cheng) Facing the wind, parting the grass, the road just reaches its end. Looking around, it is desolate and empty. Don't be surprised that Dharmamegha (德云, Cloud of Dharma) cannot be found, it is only because you have personally arrived at Miao Gao Peak (妙高峰, Wondrous High Peak). (Ji Nian Xian) When a single thought does not arise, one can directly see the essence. Immediately, it is still ten thousand miles of clouds. The three-tiered waves are high, the fish transforms into a dragon. A fool empties the pond water at night in vain. (Dao Lin Zhi) Sudhana (善財, the youth who sought enlightenment) went to Naravasu (那羅素) country to visit the Bhimakosa (毗目瞿沙) immortal. Countless immortals praised him in unison. Bhimakosa (毗目瞿沙) got off the bed and held Sudhana's (善財, the youth who sought enlightenment) hand. Buddha-ksetra (佛剎, Buddha-field) appeared before him. He realized the pure wisdom, freely unfolding and retracting. He obtained the 'Invincible Banner' Dharma gate (無勝幢法門, a specific teaching). Shi'an Fu Yun (石庵琈云, person's name) said: 'Some say that the Bhimakosa (毗目瞿沙) immortal exchanged Sudhana's (善財, the youth who sought enlightenment) eyes for a black bean. Little do they know that the Bhimakosa (毗目瞿沙) immortal was deceived by Sudhana's (善財, the youth who sought enlightenment) enthusiasm. To this day, he has let go and cannot take it back. Is there anyone here today who can take charge for the Bhimakosa (毗目瞿沙) immortal?' On the clear ancient road, do not be circuitous or negligent. The clear moonlight and gentle breeze move the entire void. The events of Bhimakosa (毗目瞿沙) and Sudhana (善財, the youth who sought enlightenment) on that day are like Pan Lang (潘閬) riding a donkey backwards. (Huo An Ti) Later, Sudhana (善財, the youth who sought enlightenment) arrived in front of the pavilion. Maitreya (彌勒, the future Buddha) snapped his fingers once, and the door of the pavilion opened.

。善財入已還閉。見千百萬億樓閣。一一樓閣有一彌勒領諸眷屬並一善財而立其前。彌勒復彈指曰。善男子。法性如是。

妙意童真末後收。善財到此罷南遊。豁然頓入毗盧藏。悔向他山見比丘。(張無盡)

妙峰孤頂無知識。百十城游喪善財。樓閣若還彈指現。分明有眼不曾開。(或庵體)

問處分明答處端。還同雙劍倚天寒。一從樓閣門開后。滿面慚惶無處安。(浙翁琰)

善財初參文殊。次第至樓閣所。歸到普門城外慾得覲殊。殊伸手過百十由旬與摩其頂。即見微塵數知識。即受行其教。

上藍超因僧問。善財參文殊后。因甚卻往南方。藍云。學憑入室知乃通方。云。到蘇摩城。因甚彌勒又遣見文殊。藍云道曠無涯逢人不盡。　投子青雲。然道無迷悟。發證由師。不住聖凡。莊嚴妙行。是以文殊遣去登須彌山。海岸逢師。市廛禮友。或刀山淫舍罪杻王宮。或童女童男瞿夷聖后。彌勒彈指。普賢親瞻。再見文殊復有何事。信知通方知有。道曠無涯。不昧光蹤。歷窮盡妙。還知更有一人因甚不參。良久云。滿頭白髮離巖谷。半夜穿云過市廛。

日出升空高下週。崑崙源派入川流。春山云逗風無盡。雁去回南天地秋。(投子青)

五十三個指路人。因循流落百餘城。草鞋

【現代漢語翻譯】 現代漢語譯本：善財進入樓閣后，門又關閉了。他看見千百萬億的樓閣，每一個樓閣里都有一位彌勒（Maitreya，未來佛）帶領著他的眷屬，並且有一位善財童子（Sudhana）站在彌勒佛前。彌勒佛再次彈指說：『善男子，法性（Dharmata，諸法的真實本性）就是這樣。』

妙意童真最後收攝，善財童子到此停止了南遊。豁然頓悟進入了毗盧遮那佛（Vairocana，光明遍照）的藏身之處，後悔之前向其他山上的比丘（bhiksu，佛教出家人）求教。（張無盡）

妙峰孤頂沒有知識，百十座城遊歷喪失了善財童子。樓閣如果還能彈指顯現，分明是有眼睛卻不曾睜開。（或庵體）

問處分明答處端正，還如同雙劍倚靠著天邊的寒冷。自從樓閣的門打開后，滿面慚愧惶恐無處安身。（浙翁琰）

善財童子最初參拜文殊菩薩（Manjusri，智慧的象徵），依次到達樓閣所在之處。返回到普門城外想要謁見文殊菩薩，文殊菩薩伸手越過百十由旬（yojana，古印度長度單位）撫摩他的頭頂。隨即見到微塵數目的善知識（kalyanamitra，善友），立即接受並實行他們的教誨。

上藍超因僧人問道：『善財童子參拜文殊菩薩后，為什麼還要往南方去？』上藍超因回答說：『學習憑藉入室弟子才能通達四方。』又問：『到達蘇摩城（Somapura）后，為什麼彌勒佛又要他去見文殊菩薩？』上藍超因回答說：『道曠無涯，逢人未必儘是善知識。』投子青雲說：『雖然道沒有迷惑和覺悟之分，但啓發和證悟卻要依靠老師。不住留在聖凡的境界，莊嚴微妙的修行。因此文殊菩薩讓他去登上須彌山（Sumeru，佛教宇宙觀中的聖山），在海岸邊拜見老師，在市井裡禮敬朋友，或者在刀山地獄、淫舍、罪惡的枷鎖、王宮，或者童女童男、瞿夷（Gopi，牧女）、聖后。彌勒佛彈指，普賢菩薩（Samantabhadra，大行愿的象徵）親自觀看。再次見到文殊菩薩又有什麼事呢？』相信通達四方的人知道，道曠無涯，不迷惑于光明和軌跡，歷經窮盡微妙之處。還知道有一個人為什麼不參拜嗎？』良久后說：『滿頭白髮離開巖谷，半夜穿過雲層經過市井。』

太陽升空高低週轉，崑崙山的源頭分派流入江河。春天的山峰雲霧繚繞風無止境，大雁南飛回歸天地一片秋色。（投子青）

五十三位指路人，因循流落在百餘座城池。草鞋

【English Translation】 English version: Sudhana entered, and the door closed again. He saw hundreds of thousands of millions of pavilions. In each pavilion, there was a Maitreya (the future Buddha) leading his retinue, and a Sudhana standing before him. Maitreya again snapped his fingers and said, 'Good man, such is the nature of Dharma (Dharmata, the true nature of all phenomena).'

The subtle intention of the pure youth is finally gathered in. Sudhana stopped his southern journey here. Suddenly, he entered the treasury of Vairocana (the Illuminator), regretting having sought instruction from monks (bhikshus, Buddhist renunciates) on other mountains. (Zhang Wujin)

The solitary peak of Mount Miao has no knowledge. Wandering through hundreds of cities, Sudhana is lost. If the pavilions can still appear with a snap of the fingers, it is clear that one has eyes but has never opened them. (Huo An Ti)

The question is clear, and the answer is upright. It is like two swords leaning against the cold of the sky. Since the door of the pavilion opened, one is filled with shame and has nowhere to rest. (Zhe Weng Yan)

Sudhana first visited Manjusri (symbol of wisdom), and then arrived at the location of the pavilion. Returning to the outside of Pumen City, he wanted to see Manjusri. Manjusri reached out his hand across hundreds of thousands of yojanas (ancient Indian unit of distance) and stroked his head. Immediately, he saw countless good advisors (kalyanamitras, spiritual friends) and immediately accepted and practiced their teachings.

A monk named Chaoyin asked Shanglan Chaoyin, 'After Sudhana visited Manjusri, why did he go south?' Chaoyin replied, 'Learning relies on entering the room to know, and then one can understand the directions.' He asked, 'After arriving at Somapura, why did Maitreya send him to see Manjusri again?' Chaoyin replied, 'The path is boundless, and not everyone you meet is a good advisor.' Touzi Qingyun said, 'Although the path has no delusion or enlightenment, initiation and realization depend on the teacher. Do not dwell in the realm of the holy or the mundane, adorn the wonderful practice. Therefore, Manjusri sent him to climb Mount Sumeru (the sacred mountain in Buddhist cosmology), meet teachers on the coast, and pay respects to friends in the marketplace, or in the hell of knives, brothels, the shackles of sin, the royal palace, or young girls and boys, Gopis (milkmaids), and holy queens. Maitreya snaps his fingers, and Samantabhadra (symbol of great vows) personally observes. What is the matter with seeing Manjusri again?' Believe that those who understand the directions know that the path is boundless, not confused by light and traces, and have exhausted the subtle points. Do you also know why one person does not participate?' After a long silence, he said, 'A head full of white hair leaves the rocky valley, and passes through the city in the middle of the night through the clouds.'

The sun rises into the sky, high and low, revolving. The source of Kunlun Mountain divides and flows into rivers. The spring mountains are surrounded by clouds, and the wind is endless. The wild geese fly south, returning to the autumn of heaven and earth. (Touzi Qing)

Fifty-three guides, lingering in more than a hundred cities. Straw sandals

蹋破成何事。爭似歸家罷問程。(鐵山仁)

范茫夢裡去游南。五十三參髮指端。大士臂長衫袖短。善財腳瘦草鞋寬。(大川濟)

平生擔板逞婁羅。參罷歸來問若何。一百十城都歷遍。識人多處是非多。(笑翁堪)

五十三人一縷穿。小兒雖小膽如天。茫茫煙水無重數。買得風光不用錢。(北澗簡)

南方經歷幾雲煙。收得珍奇貨滿船。彈指便風帆到岸。一時翻作大光錢。(無準范)

善財詣佛會中參普賢。見乘白象王處紅蓮座。一心親近咨聞法要。智悲圓滿行愿功成。即獲佛德顯同果海微塵三昧。

打鼓弄琵琶。還他一會家。木童能撫掌。石女解烹茶。雲散天邊月。春來樹上花。善財參遍處。黑豆未生芽。(延慶忠)

廣額屠兒

日殺千羊。一日放下屠刀曰。我是賢劫千佛一數。世尊曰。如是如是。

護國元云。者屠兒當時放下刀便了。不妨令人疑著。乃云我是千佛一數。笑殺傍觀。　東山覺云。今時叢林將謂廣額是過去一佛權現屠兒。且喜沒交涉。又謂是殺人不眨眼底漢。飏下屠刀立地成佛。且喜沒交涉。又謂放下屠刀云我是千佛一數。者一佛多少分明。且喜沒交涉。要識廣額么。夾路桃花風雨後。馬蹄何處避殘紅。　天章玉云。俊哉廣額屠兒。者個

【現代漢語翻譯】 現代漢語譯本： 『蹋破成何事。爭似歸家罷問程。』（鐵山仁） 這般奔波勞碌又能成就什麼呢？不如歸家，停止這無休止的求問。

『范茫夢裡去游南。五十三參髮指端。大士臂長衫袖短。善財腳瘦草鞋寬。』（大川濟） 范茫在夢中游歷南方，五十三參的歷程已近在眼前。觀音菩薩（大士）手臂很長，但僧衣的袖子卻顯得短小；善財童子（善財）的腳很瘦，草鞋卻很寬大。

『平生擔板逞婁羅。參罷歸來問若何。一百十城都歷遍。識人多處是非多。』（笑翁堪） 一生都揹負著沉重的木板，賣力地叫賣。參訪結束后歸來，又能問些什麼呢？即使走遍了一百一十座城池，認識的人越多，遇到的紛爭也就越多。

『五十三人一縷穿。小兒雖小膽如天。茫茫煙水無重數。買得風光不用錢。』（北澗簡） 將五十三位善知識（五十三人）用一根線串聯起來，善財童子（小兒）雖然年幼，但膽識卻如天般高遠。茫茫的煙波浩渺無邊無際，所獲得的風景卻是不需要花費金錢的。

『南方經歷幾雲煙。收得珍奇貨滿船。彈指便風帆到岸。一時翻作大光錢。』（無準范） 在南方經歷了無數的風雲變幻，收穫了滿船的珍奇異寶。只需彈指一揮間，風帆便已抵達岸邊，瞬間將這些珍寶轉化為巨大的財富。

善財詣佛會中參普賢（普賢菩薩）。見乘白象王處紅蓮座。一心親近咨聞法要。智悲圓滿行愿功成。即獲佛德顯同果海微塵三昧（三昧，佛教用語，指心專注一境而不散亂的狀態）。 善財童子前往佛的集會中參拜普賢菩薩，看見普賢菩薩乘坐著白象王，端坐在紅蓮花寶座上。他一心親近普賢菩薩，請教佛法的精要。智慧和慈悲達到圓滿，所發的誓願也功德圓成。隨即獲得了佛的德行，顯現出與果海微塵三昧相同的境界。

『打鼓弄琵琶。還他一會家。木童能撫掌。石女解烹茶。雲散天邊月。春來樹上花。善財參遍處。黑豆未生芽。』（延慶忠） 敲打著鼓，彈奏著琵琶，讓他（指自性）迴歸本來的家。木童能夠拍手稱讚，石女也能煮茶。雲彩消散，天邊顯現出明月；春天到來，樹上開滿了鮮花。善財童子參訪了所有的地方，但黑豆卻還沒有發芽（比喻尚未開悟）。

廣額屠兒 廣額屠夫

每天宰殺上千隻羊。有一天，他放下屠刀說：『我是賢劫千佛（賢劫千佛，佛教中指賢劫時期出現的千位佛）之一。』世尊說：『是這樣的，是這樣的。』

護國元云禪師說：這個屠夫當時放下屠刀就完了，卻偏偏讓人懷疑，還說自己是千佛之一，真是笑死旁人。東山覺禪師說：現在叢林里的人認為廣額是過去一尊佛權且示現為屠夫，這與他們沒有關係。又有人說他是殺人不眨眼的漢子，放下屠刀立刻成佛，這也與他們沒有關係。還有人說他放下屠刀說自己是千佛之一，這一佛的身份多麼分明，這也與他們沒有關係。想要認識廣額嗎？看看夾道桃花在風雨之後，馬蹄又該如何躲避殘落的花瓣呢？天章玉禪師說：好一個俊俏的廣額屠夫，這個人啊！

【English Translation】 English version: 'Trampling and breaking, what can be achieved? Better to return home and cease asking the way.' (Tieshan Ren) What can be accomplished by such toiling? It's better to return home and stop this endless questioning.

'Fan Mang travels south in a dream. The fifty-three visits are at his fingertips. The Bodhisattva's (Da Shi) arms are long, but the sleeves are short. Sudhana's (Shan Cai) feet are thin, but the straw sandals are wide.' (Dachuan Ji) Fan Mang travels south in a dream, the journey of fifty-three visits is close at hand. Avalokiteshvara (Da Shi) has long arms, but the sleeves of his robe appear short; Sudhana's (Shan Cai) feet are thin, but his straw sandals are wide.

'All his life, he carries a plank, showing off his wares. After the visits, he returns and asks what? He has traveled through one hundred and ten cities. Where people are known, there is much right and wrong.' (Xiaoweng Kan) All his life, he carries a heavy plank, diligently hawking his goods. After completing his pilgrimage, what can he ask? Even having traveled through one hundred and ten cities, the more people he knows, the more disputes he encounters.

'Fifty-three people strung on a single thread. Though the child is small, his courage is like the sky. The vast misty waters are countless. He buys the scenery without spending money.' (Beijian Jian) The fifty-three good advisors (fifty-three people) are connected by a single thread. Although Sudhana (the child) is young, his courage is as vast as the sky. The boundless misty waters are endless, but the scenery he obtains does not cost any money.

'Having experienced clouds and smoke in the south. He gathers treasures, and the ship is full. With a snap of the fingers, the sails reach the shore. Instantly, they are transformed into great shining money.' (Wuzhun Fan) Having experienced countless changes in the south, he has gathered a ship full of rare treasures. With a snap of the fingers, the sails reach the shore, instantly transforming these treasures into great wealth.

Sudhana visits Samantabhadra (Samantabhadra Bodhisattva) in the Buddha's assembly. He sees him riding a white elephant king on a red lotus seat. He approaches with a sincere heart to inquire about the essentials of the Dharma. Wisdom and compassion are perfected, and his vows are fulfilled. He immediately obtains the Buddha's virtues, manifesting the same state as the Samadhi (Samadhi, a Buddhist term referring to a state of focused concentration without distraction) of the dust of the fruit sea. Sudhana goes to the Buddha's assembly to pay homage to Samantabhadra Bodhisattva, seeing him riding the white elephant king, seated on a red lotus throne. He approaches Samantabhadra with a sincere heart, seeking the essence of the Dharma. Wisdom and compassion are perfected, and his vows are fulfilled. He immediately attains the virtues of the Buddha, manifesting a state identical to the Samadhi of the dust of the fruit sea.

'Beating the drum and playing the pipa. Returning him to his home. The wooden boy can clap his hands. The stone woman can brew tea. Clouds scatter, the moon appears in the sky. Spring comes, flowers bloom on the trees. Sudhana visits everywhere. Black beans have not yet sprouted.' (Yanqing Zhong) Beating the drum and playing the pipa, returning him (referring to one's nature) to his original home. The wooden boy can clap his hands in praise, and the stone woman can brew tea. The clouds dissipate, revealing the moon in the sky; spring arrives, and flowers bloom on the trees. Sudhana visits all places, but the black beans have not yet sprouted (a metaphor for not yet being enlightened).

Guang'e the Butcher Guang'e the Butcher

He slaughters a thousand sheep every day. One day, he puts down his knife and says, 'I am one of the thousand Buddhas of the Bhadrakalpa (Bhadrakalpa, in Buddhism, refers to the thousand Buddhas who appear during the current kalpa).' The World-Honored One says, 'So it is, so it is.'

Zen Master Huguo Yuan Yun says: This butcher should have simply put down his knife, but instead, he makes people suspicious by claiming to be one of the thousand Buddhas, which is laughable. Zen Master Dongshan Jue says: Nowadays, people in the monasteries think that Guang'e is a Buddha from the past who temporarily manifested as a butcher, but this has nothing to do with them. Others say he is a ruthless killer who immediately becomes a Buddha upon putting down his knife, but this also has nothing to do with them. Still others say that he puts down his knife and claims to be one of the thousand Buddhas, making his identity as a Buddha very clear, but this also has nothing to do with them. Do you want to know Guang'e? Look at the peach blossoms lining the road after the wind and rain; how can the horse's hooves avoid the fallen petals? Zen Master Tianzhang Yu says: What a handsome Guang'e the butcher, this person!

刀子入手。放去收來磅礴自在。惜被世尊鈍置一上。未免打個沒摺合。要識者屠兒么。意氣不從天地得。要識世尊么。順水推舟力不多。　城山洽云。者屠兒宛有大人之作。檢點將來也是瞎驢趁隊。不見道丈夫自有沖天志。豈向他人行處行。

昔日為刀今日佛。今朝為佛佛能刀。能刀能佛無差別。便見眉間白玉毫。(圓悟勤)

放下屠刀處。棒打不回頭。云自帝鄉去。水歸江漢流。(退庵休)

入夢新回睡起遲。妝臺倒𩯭整花枝。不禁妃子顏如玉。何必重栽眼上眉。(證心修)

天親大士

從彌勒宮中下。無著大士問。經曰人間四百年彼天為一晝夜。彌勒一時中成就五百億天子證無生法忍。未審說什麼法。天親曰。祗說者個法。祇是梵音清雅。令人樂聞。

薦福懷云。彌勒已是錯說。天親已是錯傳。山僧今日將錯就錯與你注破。良久云。諦聽諦聽。向下文長。付在來日。　雲門澄云。天親錯下名言。若是內院說底法。直得摩竭提國更須掩室。毗耶離城猶當杜口。何故。萬籟有心聞不得。孤崖無耳卻知音。　靈巖儲云。將錯就錯則不無。薦福若是者個法。玄字腳也不曾動著。更說甚麼向下文長。乃豎拄杖云。看看木上座將百億四天下。百億須彌山。百億香水海。百億器世界中間。

【現代漢語翻譯】 現代漢語譯本：刀握在手中。放開收回，磅礴自在。可惜被世尊（Buddha，佛陀）鈍置了一下。難免打個沒著落。要認識那個屠夫嗎？他的意氣不是從天地間得來的。要認識世尊嗎？順水推舟用不了多少力氣。

城山洽云：這個屠夫確實有大人的作為。仔細檢查起來也是瞎驢跟隊。沒聽過說大丈夫自有沖天之志，豈會走別人走過的路？

昔日為刀今日佛，今朝為佛佛能刀。能刀能佛無差別，便見眉間白玉毫。（圓悟勤）

放下屠刀處，棒打不回頭。云自帝鄉去，水歸江漢流。（退庵休）

入夢新回睡起遲，妝臺倒𩯭整花枝。不禁妃子顏如玉，何必重栽眼上眉。（證心修）

天親大士（Vasubandhu，印度佛教論師）

從彌勒宮（Tushita Heaven，兜率天）中下來。無著大士（Asanga，印度佛教論師，天親的哥哥）問：經上說人間四百年是彼天的一晝夜。彌勒（Maitreya，未來佛）一時之中成就五百億天子證無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）。不知道說的是什麼法？天親說：只說這個法。只是梵音清雅，令人樂於聽聞。

薦福懷云：彌勒已經說錯了，天親也已經傳錯了。老衲今日將錯就錯，替你們點破。良久云：諦聽諦聽。向下文長，付在來日。雲門澄云：天親錯下了名言。如果是內院所說的法，即使在摩竭提國（Magadha，古印度王國）也必須掩室而談，在毗耶離城（Vaishali，古印度城市）也應當閉口不言。為什麼？萬籟有心也聽不到，孤崖無耳卻能知音。靈巖儲云：將錯就錯倒也不是不行。薦福如果是這個法，玄字腳也不曾動著。還說什麼向下文長？於是豎起拄杖說：看看木頭座將百億四天下（one hundred billion times four continents，百億個四大部洲），百億須彌山（one hundred billion Mount Meru，百億座須彌山），百億香水海（one hundred billion Fragrant Ocean，百億個香水海），百億器世界中間。

【English Translation】 English version: The knife is in hand. Releasing and retracting, boundless and free. It's a pity that the World Honored One (Buddha) blunted it a bit. Inevitably, it misses the mark. Do you want to know that butcher? His spirit is not derived from heaven and earth. Do you want to know the World Honored One? Pushing the boat with the current requires little effort.

Chengshan Qia said: This butcher truly has the actions of a great man. Upon closer inspection, he is just a blind donkey following the herd. Haven't you heard that a great man has soaring ambitions and would never walk where others have walked?

In the past, it was a knife, today it is Buddha; this morning it is Buddha, Buddha can be a knife. Being able to be a knife and being able to be Buddha are without difference; then you see the white jade hair between the eyebrows. (Yuanwu Qin)

Where the butcher's knife is laid down, a stick cannot turn it back. Clouds depart from the imperial land, water returns to the Jiang and Han rivers. (Tui'an Xiu)

Returning from a dream, waking up late; the dressing table is overturned, arranging the flower branches. Unable to resist the concubine's jade-like face, why bother redrawing the eyebrows? (Zhengxin Xiu)

Bodhisattva Vasubandhu

Coming down from the Tushita Heaven. Bodhisattva Asanga asked: The sutra says that four hundred years in the human world is one day and night in that heaven. Maitreya (future Buddha) accomplishes five hundred billion celestial beings attaining Anutpattika-dharma-kshanti (the realization of the non-arising of all dharmas) in one moment. I wonder what dharma is being spoken? Vasubandhu said: Only this dharma is being spoken. It is just that the Sanskrit sound is pure and elegant, making people happy to hear it.

Jianfu Huai said: Maitreya has already spoken wrongly, and Vasubandhu has already transmitted wrongly. This old monk will take the mistake as it is today and break it open for you. After a long pause, he said: Listen carefully, listen carefully. The text below is long, to be continued another day. Yunmen Cheng said: Vasubandhu wrongly made a statement. If it is the dharma spoken in the inner court, even in Magadha, it must be spoken in a closed room, and in Vaishali, one should keep silent. Why? The myriad sounds with intention cannot hear it, but the solitary cliff without ears knows the sound. Lingyan Chu said: Taking the mistake as it is is not impossible. If Jianfu is this dharma, even the foot of the character '玄' (mysterious) has not been touched. What more is there to say about the text below? Then he raised his staff and said: Look, the wooden seat is taking one hundred billion times four continents, one hundred billion Mount Meru, one hundred billion Fragrant Oceans, in the middle of one hundred billion world-containers.

所有日月星辰森羅萬象。菩薩聲聞人天修羅地獄畜生。有情無情四足多足。總镕作一卷無畏普光明經。為汝諸人晝夜說熾然說無間歇。眾中還有證無生法忍者么。有則出來吃棒。

勝思惟梵天

謂不退轉天子曰。我常於此佛國土不曾見汝。天子曰我亦不曾於此國土不曾見我。

天童悟云。者兩個漢各自分疆立界。各各不相見。各各自稱尊。不顧旁觀者丑。　大愚鵬云。不曾見汝不曾見我。一對無孔鐵錘。難為勘破。我當時若見。各與二十拄杖。

障蔽魔王

領諸眷屬一千年隨金剛齊菩薩。覓起處不得。忽一日得見乃問曰。汝依何而住。我一千年覓汝起處不得。齊曰。我不依有住而住。不依無住而住。如是而住。

法眼益云。魔王不見金剛齊即從。祇如金剛齊還見魔王么。　徑山杲云。既覓起處不得。一千年隨從底是甚麼。金剛齊恁么道。互相熱瞞。法眼恁么批判也是看孔著楔。即今莫有知妙喜起處底么。喝云。寐語作么。　東禪岳雲。富貴即易。貧窮即難。虛空無心。墻壁有耳。二老漢不得無過。且道過在於何。路從平處險。人向靜中忙。　雲門信云。金剛齊太殺漏逗。既不依有無而住。怎麼又被魔王覷見。　資福侶徴云。一千年覓起處不得。因甚忽一日得見。莫是金剛齊滲漏

【現代漢語翻譯】 現代漢語譯本： 所有日月星辰，森羅萬象。菩薩、聲聞（聽聞佛法而悟道的弟子）、人、天（天人）、修羅（一種神道生物）、地獄、畜生。有情眾生、無情之物、四足動物、多足動物。全部都熔鑄成一部《無畏普光明經》。為你們諸位日夜不停地宣說，熾盛地宣說，沒有間斷。大眾之中還有證悟無生法忍（對事物不生不滅的真理的證悟）的人嗎？有的話就站出來吃棒（接受考驗）。

勝思惟梵天（一位梵天神）

對不退轉天子（不會退轉的天人）說：『我經常在這個佛國土，不曾見過你。』天子說：『我也是，不曾在這個國土不曾見過我。』

天童悟（一位禪師）說：『這兩個傢伙各自劃分疆界，各自不相見，各自自稱尊貴，不顧旁觀者覺得醜陋。』大愚鵬（另一位禪師）說：『不曾見你，不曾見我，這是一對沒有孔的鐵錘，難以勘破。我當時如果見到，各給他們二十拄杖（懲罰）。』

障蔽魔王（一位魔王）

帶領他的眷屬一千年跟隨金剛齊菩薩（一位菩薩），找不到他的起始之處。忽然有一天得見，於是問道：『你依靠什麼而住？我一千年找不到你的起始之處。』金剛齊說：『我不依靠有而住，不依靠無而住，就這樣而住。』

法眼益（一位禪師）說：『魔王不見金剛齊，就跟隨他。那麼金剛齊還見到魔王嗎？』徑山杲（另一位禪師）說：『既然找不到起始之處，一千年跟隨的是什麼？金剛齊這樣說，互相欺瞞。法眼這樣批判，也是看孔下楔（比喻抓住弱點攻擊）。現在有沒有知道妙喜（指金剛齊）的起始之處的？』喝道：『說夢話幹什麼？』東禪岳（又一位禪師）說：『富貴容易，貧窮困難。虛空無心，墻壁有耳。兩個老傢伙不能沒有過錯。那麼過錯在哪裡？路從平坦處變得危險，人向安靜中變得忙碌。』雲門信（再一位禪師）說：『金剛齊太不嚴密了，既然不依靠有無而住，怎麼又被魔王看見了？』資福侶徴（還是一位禪師）說：『一千年找不到起始之處，為什麼忽然有一天得見？莫非是金剛齊泄露了？』

【English Translation】 English version: All suns, moons, stars, and myriad phenomena. Bodhisattvas, Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), humans, devas (heavenly beings), asuras (a type of demigod), hells, and animals. Sentient beings, insentient things, four-legged creatures, and multi-legged creatures. All are fused into one volume of the 'Fearless Universal Light Sutra'. For all of you, it is expounded day and night, fervently expounded, without ceasing. Among the assembly, is there anyone who has realized the 'non-origination forbearance' (the realization of the truth of the non-arising and non-ceasing of things)? If so, come forth and receive the stick (undergo testing).

Victorious Thought Brahma (a Brahma deity)

Said to the Non-Retreating Deva (a deva who will not regress): 'I am always in this Buddha-land, and I have never seen you.' The Deva said: 'Neither have I ever not seen myself in this land.'

Tian Tong Wu (a Chan master) said: 'These two fellows each demarcate their own territories, each does not see the other, each proclaims themselves honorable, disregarding the ugliness perceived by onlookers.' Da Yu Peng (another Chan master) said: 'Never seen you, never seen me, this is a pair of hole-less iron hammers, difficult to fathom. If I had seen them at that time, I would have given each of them twenty staff strikes (punishment).'

Obscuring Demon King (a demon king)

Led his retinue for a thousand years following Bodhisattva Vajra Qi (a Bodhisattva), unable to find his origin. Suddenly one day he saw him and asked: 'What do you rely on to abide? I have been unable to find your origin for a thousand years.' Vajra Qi said: 'I do not abide relying on existence, nor do I abide relying on non-existence, thus I abide.'

Fa Yan Yi (a Chan master) said: 'The Demon King, not seeing Vajra Qi, then follows him. Then does Vajra Qi see the Demon King?' Jing Shan Gao (another Chan master) said: 'Since the origin cannot be found, what is it that has been following for a thousand years? Vajra Qi speaks in this way, mutually deceiving. Fa Yan's criticism is also driving a wedge into a hole (metaphor for attacking a weakness). Now, is there anyone who knows the origin of Miao Xi (referring to Vajra Qi)?' He shouted: 'What are you doing, talking in your sleep?' Dong Chan Yue (yet another Chan master) said: 'Wealth and honor are easy, poverty is difficult. Emptiness has no mind, walls have ears. These two old fellows cannot be without fault. Then where does the fault lie? The road becomes dangerous from a flat place, people become busy in stillness.' Yun Men Xin (still another Chan master) said: 'Vajra Qi is too leaky, since he does not abide relying on existence or non-existence, how then was he seen by the Demon King?' Zi Fu Lu Zheng (yet another Chan master) said: 'For a thousand years the origin could not be found, why then was he suddenly seen one day? Could it be that Vajra Qi leaked?'

么。莫是魔王眼花么。

入定僧

因外道問。輪王眾生種。非佛非羅漢。不受後有身。是什麼義。僧入定問彌勒。勒為答了。卻出定語外道曰。譬如陶師埏埴成器。

汾陽昭代云。卻勞尊者往復神用。　法林音云。外道何不待者僧出定時便云。卻勞上座。今有三十棒寄與兜率內院。看者僧又如何摺合。

雙林善慧大士

因梁武帝請講經。士升座以尺撫案一下便下座。帝愕然。志公乃問。陛下會么。帝曰不會。志曰。大士講經竟。

汾陽昭云。講得甚好。　白雲端云。二大士被武帝一狀領過。　本覺一云。大士已是葛藤。志公重下注腳。諸人如今要聞么。良久云。兩段不同。收歸上科。　磬山修云。三大老一人有定國之謀。一人有安邦之智。一人有過量之才。可惜武帝未能構得。雖然。帝王自有擎天略。不動干戈定太平。

不向雙林寄此身。卻于梁土惹埃塵。當時不得志公老。也是悽悽去國人。(雪竇顯)

大士何曾會講經。志公方便且相成。一揮案上俱無取。直得梁王努眼睛。(白雲端)

兩口明明無一舌。同生同死為君決。那吒頂上吃蒺藜。金剛腳下流出血。(東山空)

大士一日見武帝不起。群臣曰大士見帝因甚不起。士曰。法地若動。一切不安

【現代漢語翻譯】 么。莫是魔王眼花么？ （這是什麼意思？莫非是魔王眼花了嗎？）

入定僧 （入定僧人）

因外道問：『輪王（Chakravartin，擁有轉輪聖王的統治者）眾生種，非佛非羅漢（Arhat，已證得涅槃的修行者），不受後有身（不受輪迴之身），是什麼義？』僧入定問彌勒（Maitreya，未來佛）。彌勒為答了，卻出定語外道曰：『譬如陶師埏埴成器。』 （因為有外道提問：『擁有轉輪聖王的眾生種類，既不是佛，也不是阿羅漢，不受後世之身，這是什麼意思？』僧人進入禪定，詢問彌勒菩薩。彌勒菩薩為他解答了，僧人出定后對外道說：『這就像陶工用黏土製作器皿一樣。』）

汾陽昭代云：『卻勞尊者往復神用。』法林音云：『外道何不待者僧出定時便云：卻勞上座。今有三十棒寄與兜率內院（Tushita Heaven，彌勒菩薩居住的凈土）。看者僧又如何摺合？』 （汾陽昭代禪師說：『真是勞煩這位尊者往返運用神通。』法林音禪師說：『外道為什麼不在僧人出定時就說：勞煩上座了。現在有三十棒寄存在兜率內院，看看這位僧人又該如何處理？』）

雙林善慧大士 （雙林善慧大士）

因梁武帝請講經。士升座以尺撫案一下便下座。帝愕然。志公乃問：『陛下會么？』帝曰：『不會。』志曰：『大士講經竟。』 （因為梁武帝請他講經。善慧大士登上座位，用尺子敲了一下桌子就下座了。梁武帝感到愕然。志公禪師於是問：『陛下明白了嗎？』梁武帝說：『不明白。』志公禪師說：『大士講經完畢了。』）

汾陽昭云：『講得甚好。』白雲端云：『二大士被武帝一狀領過。』本覺一云：『大士已是葛藤（複雜難解的事物），志公重下注腳。諸人如今要聞么？』良久云：『兩段不同。收歸上科。』磬山修云：『三大老一人有定國之謀，一人有安邦之智，一人有過量之才。可惜武帝未能構得。雖然。帝王自有擎天略，不動干戈定太平。』 （汾陽昭禪師說：『講得非常好。』白雲端禪師說：『兩位大士都被武帝一句話概括了。』本覺一禪師說：『大士已經是葛藤，志公禪師又重新下了註解。各位現在想聽嗎？』停頓了很久說：『兩段不同。收歸到前面的話題。』磬山修禪師說：『三位老者，一位有安定國家的謀略，一位有安定邦國的智慧，一位有過人的才能。可惜武帝沒有能夠理解。雖然如此，帝王自有擎天之略，不動用武力就能安定太平。』）

不向雙林寄此身，卻于梁土惹埃塵。當時不得志公老，也是悽悽去國人。(雪竇顯) （沒有將此身寄託在雙林寺，卻在梁朝的土地上沾染了塵埃。當時如果沒有志公禪師，（大士）也是淒涼地離開故國的人。(雪竇顯禪師)）

大士何曾會講經，志公方便且相成。一揮案上俱無取，直得梁王努眼睛。(白雲端) （大士哪裡會講經，志公禪師只是用方便法門來輔助。在桌案上揮動一下，什麼也沒有說，使得梁武帝瞪大了眼睛。(白雲端禪師)）

兩口明明無一舌，同生同死為君決。那吒（Nata，佛教護法神）頂上吃蒺藜，金剛（Vajra，佛教護法神）腳下流出血。(東山空) （兩張嘴明明沒有一條舌頭，同生同死為你做決定。那吒頭上吃蒺藜，金剛腳下流出血。(東山空禪師)）

大士一日見武帝不起。群臣曰：『大士見帝因甚不起？』士曰：『法地若動，一切不安。』 （大士有一天見到武帝不起身。群臣說：『大士見到皇帝為什麼不起身？』大士說：『佛法之地如果動搖，一切都不會安寧。』）

【English Translation】 What does this mean? Could it be that the demon king's eyes are deceiving him?

The Meditating Monk

Because a heretic asked: 'The Chakravartin (wheel-turning king) being, not a Buddha, not an Arhat (one who has attained Nirvana), not subject to future rebirth, what is the meaning of this?' The monk entered meditation and asked Maitreya (the future Buddha). Maitreya answered him, and upon emerging from meditation, the monk said to the heretic: 'It is like a potter shaping clay into vessels.'

Fenyang Zhaodai said: 'It was truly troublesome for the Venerable One to exert his spiritual powers back and forth.' Falinyin said: 'Why didn't the heretic wait for the monk to emerge from meditation and then say: It was truly troublesome for the Superior One. Now, there are thirty blows to be deposited in the inner court of Tushita Heaven (the Pure Land where Maitreya resides). Let's see how this monk will reconcile them?'

Great Master Shan Hui of Shuanglin

Because Emperor Wu of Liang requested him to lecture on the scriptures. The Master ascended the seat, tapped the table once with a ruler, and then descended the seat. The Emperor was astonished. Zhi Gong then asked: 'Does Your Majesty understand?' The Emperor said: 'I do not understand.' Zhi Gong said: 'The Great Master has finished lecturing on the scriptures.'

Fenyang Zhao said: 'He lectured very well.' Baiyun Duan said: 'The two Great Masters were summarized by Emperor Wu in one sentence.' Benjue Yi said: 'The Great Master is already a tangled mess (something complex and difficult to understand), and Zhi Gong added another footnote. Do you all want to hear it now?' After a long pause, he said: 'The two sections are different. Return to the previous topic.' Qingshan Xiu said: 'The three elders, one has the strategy to stabilize the country, one has the wisdom to pacify the nation, and one has extraordinary talent. It is a pity that Emperor Wu could not comprehend them. However, the emperor has his own heaven-supporting strategy, pacifying the world without resorting to arms.'

He did not entrust this body to Shuanglin Temple, but instead stirred up dust in the land of Liang. If he had not had the old Zhi Gong at that time, he would also have been a person sadly leaving his country. (Xuedou Xian)

How could the Great Master ever lecture on the scriptures? Zhi Gong conveniently assisted. With a wave on the table, there was nothing to grasp, causing Emperor Liang to widen his eyes. (Baiyun Duan)

Two mouths clearly without one tongue, deciding life and death for you. Nata (a Buddhist protector deity) eats tribulus on his head, Vajra (a Buddhist protector deity) bleeds under his feet. (Dongshan Kong)

One day, the Great Master saw Emperor Wu and did not rise. The courtiers said: 'Why doesn't the Great Master rise when he sees the Emperor?' The Master said: 'If the ground of Dharma moves, everything will be uneasy.'

。

天寧琦云。壽山從朝至暮不知走了幾遭。若是法地誰敢動著一莖草。復云。我不恁么道。傅大士坐了起不得。　磬山修云。楚石恁么道。起了坐不得。有起得坐得底出來相見。喝一喝云。雖具一雙窮相手。未嘗下揖等閑人。

梁國令他魏國愁。渡江投水暗隨流。雖然寸土居無動。爭奈雙林半樹秋。(投子青)

大士一日披衲頂冠靸履朝見武帝。帝問是僧耶。士以手指冠。曰是道耶。士以手指靸履。曰是俗耶。士以手指衲衣。

汾陽昭代云。大士多能。　五祖戒云。笑殺旁觀。　佛心才云。要識三教聖人體么。向武帝問處會。要識三教聖人用么。向大士指處薦取。直饒體用分明。衲僧門下大遠在。　五峰甫云。武帝若是作家君王。好立刻趕者碧眼胡出國。何故。稽察奇言異服。律有明條。　獅峰遜云。傅大士抖搜三百六十骨節。不消武帝一個耶字冰消瓦解。

身披壞衲片云寒。腳著朝鞋頂戴冠。要使三家同一轍。掜沙終是不成團。(笑翁堪)

非儒非道亦非禪。杜撰修行忒可憐。擔閣一身三不了。至今八百有餘年。(一衲戒)

大士頌曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。如形影相似。欲識佛去處。祇者語聲是。

玄沙備云。大士祇認得個昭昭靈靈。　雪

【現代漢語翻譯】 現代漢語譯本：

天寧琦云：壽山從早到晚不知走了多少趟。如果是佛法之地，誰敢動一根草？又說：『我不這樣說。』傅大士（Fu Dashi，人名，意為傅大士）坐下就起不來了。

磬山修說：楚石這樣說，起了就坐不下來。有能起能坐的人出來相見。喝一聲說：『雖有一雙窮困的手，未曾向等閑之人作揖。』

『梁國的政令讓他魏國擔憂，渡江投水暗中隨波逐流。雖然寸土之地居無定所，無奈雙林（Shuanglin，佛教中佛陀涅槃之地）只剩半樹秋色。』（投子青）

傅大士一日身披破衲衣，頭戴儒士帽，腳穿鞋子去朝見武帝（Wu Di，皇帝名）。武帝問：『是僧人嗎？』傅大士用手指帽子。說：『是道士嗎？』傅大士用手指鞋子。說：『是俗人嗎？』傅大士用手指衲衣。

汾陽昭代說：傅大士多才多藝。五祖戒說：笑死旁觀者。佛心才說：想要認識三教（San Jiao，儒釋道）聖人的本體嗎？向武帝提問的地方體會。想要認識三教聖人的作用嗎？向傅大士指的地方推薦選取。即使本體和作用都分明，在衲僧（Na Seng，僧人的謙稱）門下還差得很遠。五峰甫說：武帝如果是能幹的君王，最好立刻趕走這個碧眼胡人出國。為什麼？稽查奇特的言論和奇異的服裝，律法有明確的條文。獅峰遜說：傅大士抖擻三百六十個骨節，不需要武帝一個『耶』字就冰消瓦解。

『身披破舊的衲衣，一片寒冷，腳穿朝鞋，頭戴帽子。想要使三家歸於同一途徑，捏沙終究是不能成團。』（笑翁堪）

『非儒非道亦非禪，杜撰修行太可憐。耽擱一身三教都不能了悟，至今八百多年。』（一衲戒）

大士頌曰：『夜夜抱著佛睡覺，早上也一起起床。起床坐下都相隨，如形影相似。想要知道佛在哪裡，就在這說話的聲音里。』

玄沙備說：大士只認識到昭昭靈靈。

【English Translation】 English version:

Tianning Qi said: Shoushan walked back and forth countless times from morning till night. If it were a Dharma land, who would dare to touch a single blade of grass? He further said, 'I don't say it that way.' Once Fu Dashi (Fu Dashi, a person's name, meaning Great Scholar Fu) sat down, he couldn't get up.

Qingshan Xiu said: If Chushi says it that way, once he gets up, he can't sit down. Let those who can both rise and sit come forth and meet. He shouted, 'Though I possess a pair of impoverished hands, I have never bowed to ordinary people.'

'The decrees of the Liang kingdom caused worry in the Wei kingdom; crossing the river and throwing oneself into the water, secretly drifting with the current. Although not an inch of land remains undisturbed, alas, only half a tree remains of autumn in Shuanglin (Shuanglin, the place where the Buddha entered Nirvana).' (Touzi Qing)

One day, Fu Dashi, wearing a patched robe, a Taoist cap, and shoes, went to court to see Emperor Wu (Wu Di, the emperor's name). The Emperor asked, 'Are you a monk?' Fu Dashi pointed to his cap. He said, 'Are you a Taoist?' Fu Dashi pointed to his shoes. He said, 'Are you a layman?' Fu Dashi pointed to his patched robe.

Fenyang Zhaodai said: Fu Dashi is very talented. Fifth Patriarch Jie said: It's laughable to the onlookers. Buddha Heart Cai said: Do you want to know the essence of the three teachings (San Jiao, Confucianism, Buddhism, and Taoism)? Understand it from where Emperor Wu asked. Do you want to know the function of the three teachings? Recommend and select it from where Fu Dashi pointed. Even if the essence and function are clear, it is still far from the realm of the monks (Na Seng, a humble term for monks). Wufeng Fu said: If Emperor Wu were a capable ruler, he should immediately expel this blue-eyed barbarian from the country. Why? Investigating strange words and unusual attire is clearly stipulated in the law. Shifeng Xun said: Fu Dashi shook his three hundred and sixty bones, and Emperor Wu's single 'yes' was not needed to melt away like ice.

'Wearing a tattered patched robe, a piece of cold cloud, wearing court shoes, and a cap on his head. Wanting to make the three families the same way, kneading sand will never form a ball.' (Xiao Weng Kan)

'Neither Confucian, nor Taoist, nor Zen, fabricating cultivation is too pitiful. Delaying one's life, unable to comprehend the three teachings, it has been more than eight hundred years.' (Yi Na Jie)

Dashi's verse says: 'Every night I sleep embracing the Buddha, and every morning I rise together. Rising and sitting, we always accompany each other, like form and shadow. If you want to know where the Buddha is, it is in the sound of this voice.'

Xuansha Bei said: Dashi only recognizes the clear and bright spirit.

竇顯于欲識佛去處別云。三生六十劫。乃云。天下衲僧跳不出。直饒口掛壁上漢。別有一竅勘過了。打又云。玄沙也是打草驚蛇。　九峰勤云。大士向一法中而見有異。九峰即不然。夜夜困即眠。朝朝覺即起。　洞山聰云。九峰大力量人。言不虛發。洞山又不然。困來即便眠。覺來即便起。祇如你衲僧家白日還打睡么。雖然如是。三十年後且莫和泥合水。　法昌遇云。傅大士如張漫天網羅龍打鳳。奈何麟甲羽毛總在里許逃生無路。若是靈禽異獸。決定別有生涯。　保寧勇云。玄沙道大士祇認得個昭昭靈靈。洞山道你衲僧家白日還打睡么。者兩轉語。誰言世上無仙客。須信壺中別有天。復頌。

要眠時便眠。要起時便起。水洗面皮光。啜茶濕卻㭰。大海紅塵飛。平地波濤起。阿呵阿呵呵。啰哩哩啰哩。

誰有單于調。換取假銀城。良久云。曾被雪霜苦。楊花落也驚。(天衣懷)

五里一個亭。十里一個鋪。八表露堂堂。來往無回互。君不見。臺山路上驀直婆。慣向人前指去路。(曹源金)

大士頌。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。

六月上伏。八月中秋。人平不語。水平不流。(心聞賁)

魚行水濁。鳥飛毛落。大士橫身。不受斧鑿。(木庵永)

狗

【現代漢語翻譯】 現代漢語譯本 竇顯于想知道佛在何處，說：『三生六十劫。』又說：『天下衲僧（指雲遊僧人）跳不出。』即使是口掛在墻上的漢子（指沉默不語的人），也另有一竅可以勘驗通過。』打又說：『玄沙也是打草驚蛇。』 九峰勤說：『傅大士（指傅翕，南北朝時期的居士）在一法中見出差異。』九峰卻不是這樣，『夜夜困了就睡，早上醒了就起。』 洞山聰說：『九峰是大力量的人，說話不虛妄。』洞山卻不是這樣，『困了就睡，醒了就起。』反問：『你們衲僧白天還睡覺嗎？』雖然如此，三十年後不要和泥合水（指不要隨波逐流）。』 法昌遇說：『傅大士像張開漫天羅網捕捉龍和鳳，奈何龍的鱗甲和鳳的羽毛都在裡面，逃生無路。若是靈禽異獸，決定另有生涯。』 保寧勇說：『玄沙說大士只認識昭昭靈靈（指清清楚楚的靈性）。洞山說你們衲僧白天還睡覺嗎？』這兩句轉語，說明世上並非沒有仙人，要相信壺中另有天地。』又作頌： 『要睡的時候就睡，要起的時候就起。用水洗臉，麵皮光亮，喝茶潤濕喉嚨。大海紅塵飛揚，平地波濤涌起。阿呵阿呵呵，啰哩哩啰哩。』 『誰有單于的曲調，換取虛假的銀城。』良久說：『曾經被雪霜折磨，楊花飄落也感到驚嚇。』(天衣懷) 『五里一個亭，十里一個鋪。八方上下都坦露無遺，來往沒有阻礙。』你們沒看見嗎？臺山路上那位突然出現的婆婆，總是喜歡在人前指點道路。(曹源金) 大士頌：『空手拿著鋤頭，步行卻騎著水牛。人從橋上過，橋流水卻不流。』 『六月是初伏，八月是中秋。人平靜不說話，水平靜不流動。』(心聞賁) 『魚遊動水就渾濁，鳥飛過羽毛就掉落。大士橫臥於世，不接受斧頭的砍鑿。』(木庵永) 狗

【English Translation】 English version Dou Xianyu, wanting to know where the Buddha is, said, 'Three lives, sixty kalpas (aeons).' Then he said, 'The monks all over the world cannot jump out of it.' Even those who have their mouths hanging on the wall (referring to those who are silent) have another aperture to examine and pass through.' He also said, 'Xuan Sha is also startling the snake in the grass.' Jiufeng Qin said, 'Great Scholar Fu (referring to Fu Xi, a lay Buddhist of the Southern and Northern Dynasties) sees differences within one dharma (teaching).' Jiufeng is not like that, 'Every night when tired, I sleep; every morning when awake, I rise.' Dongshan Cong said, 'Jiufeng is a person of great strength, his words are not false.' Dongshan is not like that, 'When tired, I sleep; when awake, I rise.' He asked, 'Do you monks still sleep during the day?' Although this is so, after thirty years, do not mix mud and water (do not follow the crowd blindly).' Fachang Yu said, 'Great Scholar Fu is like spreading a net across the sky to catch dragons and phoenixes, but the scales of the dragons and the feathers of the phoenixes are all inside, with no way to escape. If they are spiritual birds and strange beasts, they will definitely have another way of life.' Baoning Yong said, 'Xuan Sha said that the Great Scholar only recognizes the clear and bright spirit (referring to the clear and bright spirituality). Dongshan said, do you monks still sleep during the day?' These two turning phrases show that there are immortals in the world, and you must believe that there is another world in the pot.' He also composed a verse: 'When you want to sleep, then sleep; when you want to get up, then get up. Wash your face with water, your face is bright; drink tea to moisten your throat. The red dust flies in the great sea, and waves rise on the flat ground. Aha Aha Haha, lili lili.' 'Who has the tune of Chanyu (ancient Xiongnu ruler) to exchange for a fake silver city?' After a long time, he said, 'Having been tormented by snow and frost, even the falling of poplar flowers is frightening.' (Tianyi Huai) 'A pavilion every five li (Chinese mile), a post station every ten li. All directions are exposed, coming and going without hindrance.' Haven't you seen? The old woman who suddenly appears on the road to Mount Tai always likes to point the way in front of people. (Caoyuan Jin) Great Scholar's verse: 'Empty-handed holding a hoe, walking but riding a water buffalo. People pass over the bridge, but the bridge flows and the water does not.' 'June is the first fu (the hottest period of summer), August is the Mid-Autumn Festival. People are quiet and do not speak, the water is quiet and does not flow.' (Xinwen Ben) 'When fish swim, the water becomes turbid; when birds fly, feathers fall. The Great Scholar lies across the world, not accepting the axe's carving.' (Mu'an Yong) Dog

走抖擻口。猴愁摟搜頭。瑞巖門外水。自古向西流。(斷橋倫)

輪囷枯木久梳風。雪雨無侵花更紅。節令不隨還結子。難將化母論其功。(浹水洽)

靈木無根長石苔。森森茂葉玉花開。年深結個黃金果。不待風吹香自來。(幻云用)

大士頌。須彌芥子父。芥子須彌爺。山水坦然平。敲冰來煮茶。

須彌納芥不容易。芥納須彌匹似閒。長河攪著成酥酪。輕輕擊透祖師關。(圓悟勤)

大士頌。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。

五祖演云。古人可謂錦上鋪花。不妨奇特。白蓮曲順后機。亦為頌出。有中有。無中無。細中細。粗中粗。　寶壽方云。有物先天地。將什麼作眼。無形本寂寥。舉拂云。者個𠰒。能為萬象主。天際日上月下作么生。不逐四時凋。瞞歷代老古錐即得。山僧則不然。無物先天地。有形本寂寥。不為萬象主。常逐四時凋。　城山洽云。大士恁么主張。引人向鬼窟里作活計。者里即不然。有物先天地。無時不寂寥。能為萬象主。亦逐四時凋。　捬松𡨂云。今日若與寶華相見。三十棒斷不相饒。何故𠰒。豈不見君子道長小人道消。

土麵灰頭不染塵。花街柳巷樂天真。金雞唱曉瓊樓夢。一樹花開浩劫春。(足庵鑒)

蘇州有。

【現代漢語翻譯】 現代漢語譯本

抖擻精神張開口，憂愁的猴子摟著頭。瑞巖寺門外的水，自古以來就向西流。（斷橋倫） 盤旋彎曲的枯木長久經受風吹，雪雨無法侵蝕，花朵更加鮮紅。節令變化也不能使其結果停止，難以用化育萬物的母親來衡量它的功勞。（浹水洽） 靈木沒有根卻生長在石頭上，茂密的樹葉和玉一樣的花朵繁盛。經過漫長歲月結出黃金果實，不用風吹，香味自然而來。（幻云用） 大士頌：須彌山（Mount Sumeru，佛教宇宙觀中的中心山）是芥子（芥菜籽，比喻極小之物）的父親，芥子是須彌山的爺爺。山水坦然平靜，敲碎冰塊來煮茶。 須彌山納入芥子不容易，芥子納入須彌山也顯得很平常。將長河攪動變成酥酪，輕輕一擊就穿透了祖師的關隘。（圓悟勤） 大士頌：有一樣東西先於天地而存在，它沒有形狀，原本寂靜空虛。它能成為萬物的 Master，不隨著四季而凋零。 五祖演說：古人可謂是錦上添花，不妨顯得奇特。白蓮曲順應時機，也是爲了頌揚而出。有中還有有，無中還有無，細中還有細，粗中還有粗。寶壽方說：『有物先天地』，用什麼作為眼睛？『無形本寂寥』，舉起拂塵說：『這個』。『能為萬象主』，天上的太陽升起，月亮落下，該怎麼做？『不逐四時凋』，瞞得過歷代老古錐（指老修行）罷了。山僧則不這樣認為。無物先天地，有形本寂寥。不為萬象主，常逐四時凋。城山洽說：大士這樣主張，是引導人們到鬼窟里去生活。我這裡卻不是這樣。有物先天地，無時不寂寥。能為萬象主，也隨著四季而凋零。捬松𡨂說：今天如果與寶華相見，三十棒打下去也不會饒恕。為什麼？難道沒聽說過君子之道增長，小人之道消亡嗎？ 臉上塗著泥土，頭上蒙著灰塵，卻不沾染塵埃。在花街柳巷中快樂而天真。金雞報曉，瓊樓玉宇的夢醒來。一樹花開，如同經歷了一場浩劫后的春天。（足庵鑒） 蘇州有。

【English Translation】 English version

Shake off the spirit and open your mouth, the sorrowful monkey hugs its head. The water outside Ruiyan Monastery has flowed westward since ancient times. (Duanqiao Lun) The gnarled and withered tree has long endured the wind. Snow and rain cannot invade, and the flowers are even more red. The changing seasons cannot stop it from bearing fruit. It is difficult to measure its merit with the mother who nurtures all things. (Jia Shui Qia) The spiritual tree has no roots but grows on stone, with lush leaves and jade-like flowers flourishing. After a long time, it bears golden fruit. Without the wind blowing, the fragrance comes naturally. (Huan Yun Yong) Ode to the Great Being: Mount Sumeru (the central mountain in the Buddhist cosmology) is the father of the mustard seed (a metaphor for something extremely small), and the mustard seed is the grandfather of Mount Sumeru. The mountains and rivers are calm and peaceful; break the ice to boil tea. It is not easy for Mount Sumeru to be contained in a mustard seed, and it seems ordinary for a mustard seed to contain Mount Sumeru. Stir the long river into ghee, and lightly strike through the barrier of the Patriarch. (Yuanwu Qin) Ode to the Great Being: There is something that exists before heaven and earth. It has no form and is originally silent and empty. It can be the master of all things and does not wither with the four seasons. Wuzu Yan said: The ancients can be said to be adding flowers to brocade, and it doesn't hurt to be peculiar. The White Lotus tune follows the opportunity and is also for praise. There is something in something, and there is nothing in nothing, fine in fine, and coarse in coarse. Baoshou Fang said: 'There is something before heaven and earth,' what do you use as eyes? 'Formless and originally silent,' raise the whisk and say: 'This.' 'Able to be the master of all phenomena,' how should one act when the sun rises and the moon sets in the sky? 'Does not wither with the four seasons,' it can only deceive the old practitioners of all ages. The mountain monk does not think so. Nothing before heaven and earth, form is originally silent. Not the master of all phenomena, but always withers with the four seasons. Chengshan Qia said: The Great Being advocates this way, leading people to live in the ghost cave. It is not like this here. There is something before heaven and earth, always silent. Able to be the master of all phenomena, also withers with the four seasons. Fuson Heng said: If I meet Baohua today, I will not spare him thirty blows. Why? Haven't you heard that the way of the gentleman grows, and the way of the petty man diminishes? With mud on his face and dust on his head, he is not stained by dust. Happy and innocent in the flower streets and willow lanes. The golden rooster crows, waking from a dream of jade palaces. One tree blooms, like spring after a catastrophe. (Zu'an Jian) Suzhou has.

常州有。西湖岸上垂楊柳。誰家屋裡沒些兒。慚愧對人開大口。(寧遠地)

忻州翁

因佛陀波利尊者遊山。翁見乃問。甚處去。利曰臺山禮文殊去。翁曰大德見文殊還識否。利無對。

汾陽昭代云。今日慶幸。　雲門澄代作禮三拜。老翁若更如何。轉身拽杖竟去。　法林音代云。法林自幼服甘菊。

臺山翁

問佛陀波利尊者何來。利曰西國來。翁曰還將得佛頂尊勝經來否。利曰不將得來。翁曰空來何益。利遂回。

太陽玄雲。當時下得甚麼語。得與文殊相見。免回西天。乃展兩手似伊。　法林音云。不空罥索。

臺山翁因無著喜游五臺。翁牽牛飲水匯入。問近自何來。著曰南方。問南方佛法如何住持。曰末法比丘少奉戒律。問多少眾。曰或三百或五百。著卻問此間如何住持。翁曰龍蛇溷雜凡聖同居。曰多少眾。翁曰前三三后三三。

汾陽昭代云。識得你。　雪峰存問。前三三后三三意旨如何。靈云勤云。水中魚山上鳥。峰云意作么生。云云高可射兮深可釣。　徑山杲代云。和尚如此住持。直是不易。　天童杰云。前三三后三三如何話會。良久云。竹影掃階塵不動。月穿潭底水無痕。　長翁凈云。或三百或五百。銅錢鐵錢。省數足百。前三三后三三。蘿蔔芋艿淺貯

【現代漢語翻譯】 現代漢語譯本： 常州有，西湖岸邊垂柳依依。誰家屋裡沒有一點兒秘密？真慚愧當著人誇誇其談。（寧遠地方的謎語）

忻州老翁

佛陀波利尊者（Buddhapāli）遊歷山間時，老翁見到他便問：『您要去哪裡？』佛陀波利（Buddhapāli）回答：『去五臺山禮拜文殊菩薩（Mañjuśrī）。』老翁問：『大德即使見到文殊菩薩（Mañjuśrī），能認得他嗎？』佛陀波利（Buddhapāli）無言以對。

汾陽昭（Fényáng Zhāo）禪師說：『今天真是慶幸。』雲門澄（Yúnmén Chéng）禪師代為作禮三拜。老翁如果更進一步會如何？（老翁）轉身拄著枴杖就走了。法林音（Fǎlín Yīn）禪師代說：『法林（Fǎlín）自幼就喜歡服用甘菊。』

五臺山老翁

（老翁）問佛陀波利尊者（Buddhapāli）從哪裡來。佛陀波利（Buddhapāli）回答：『從西國來。』老翁問：『可曾帶《佛頂尊勝陀羅尼經》（Uṣṇīṣa Vijaya Dhāraṇī Sūtra）來？』佛陀波利（Buddhapāli）回答：『沒有帶來。』老翁說：『空來有什麼用？』佛陀波利（Buddhapāli）於是返回。

太陽玄（Tàiyáng Xuán）禪師說：『當時如果下什麼話語，才能與文殊菩薩（Mañjuśrī）相見，免於返回西天呢？』於是展開雙手模仿老翁的樣子。法林音（Fǎlín Yīn）禪師說：『不空罥索（Amoghapāśa）。』

五臺山老翁因為無著喜（Wúzhuó Xǐ）喜歡遊歷五臺山，老翁牽著牛飲水，並引導他。問（無著喜（Wúzhuó Xǐ））最近從哪裡來。無著喜（Wúzhuó Xǐ）回答：『南方。』問：『南方佛法如何住持？』答：『末法時代的比丘很少奉行戒律。』問：『有多少僧眾？』答：『或者三百，或者五百。』無著喜（Wúzhuó Xǐ）反問：『此間如何住持？』老翁說：『龍蛇混雜，凡聖同居。』問：『有多少僧眾？』老翁說：『前三三，后三三。』

汾陽昭（Fényáng Zhāo）禪師代說：『我認得你。』雪峰存（Xuěfēng Cún）禪師問：『前三三后三三意旨如何？』靈云勤（Língyún Qín）禪師說：『水中魚，山上鳥。』雪峰（Xuěfēng）禪師問：『意作么生？』靈云（Língyún）禪師說：『高可射兮深可釣。』徑山杲（Jìngshān Gǎo）禪師代說：『和尚如此住持，真是不容易。』天童杰（Tiāntóng Jié）禪師說：『前三三后三三如何話會？』良久說：『竹影掃階塵不動，月穿潭底水無痕。』長翁凈（Chángwēng Jìng）禪師說：『或者三百或者五百，銅錢鐵錢，省數足百。前三三后三三，蘿蔔芋艿淺貯。』

【English Translation】 English version: Changzhou has it; weeping willows droop on the banks of West Lake. Which household has no secrets? Ashamed to boast openly before others. (A riddle from Ningyuan)

Old Man of Xinzhou

When Venerable Buddhapāli (Buddhapāli) was traveling in the mountains, an old man saw him and asked, 'Where are you going?' Buddhapāli (Buddhapāli) replied, 'To Mount Wutai to pay homage to Mañjuśrī (Mañjuśrī).' The old man asked, 'Even if you see Mañjuśrī (Mañjuśrī), Great Virtue, will you recognize him?' Buddhapāli (Buddhapāli) was speechless.

Chan Master Fényáng Zhāo (Fényáng Zhāo) said, 'Today is truly fortunate.' Chan Master Yúnmén Chéng (Yúnmén Chéng) bowed three times on his behalf. What if the old man went further? (The old man) turned and left, leaning on his staff. Chan Master Fǎlín Yīn (Fǎlín Yīn) said on his behalf, 'Fǎlín (Fǎlín) has loved drinking sweet chrysanthemum since childhood.'

Old Man of Mount Wutai

(The old man) asked Venerable Buddhapāli (Buddhapāli) where he came from. Buddhapāli (Buddhapāli) replied, 'From the Western Lands.' The old man asked, 'Did you bring the Uṣṇīṣa Vijaya Dhāraṇī Sūtra (Uṣṇīṣa Vijaya Dhāraṇī Sūtra)?' Buddhapāli (Buddhapāli) replied, 'I did not bring it.' The old man said, 'What is the use of coming empty-handed?' Buddhapāli (Buddhapāli) then returned.

Chan Master Tàiyáng Xuán (Tàiyáng Xuán) said, 'What words should have been spoken at that time to meet Mañjuśrī (Mañjuśrī) and avoid returning to the Western Lands?' Then he spread out his hands, imitating the old man's gesture. Chan Master Fǎlín Yīn (Fǎlín Yīn) said, 'Amoghapāśa (Amoghapāśa).'

Because Wúzhuó Xǐ (Wúzhuó Xǐ) liked to travel to Mount Wutai, the old man led a cow to drink water and guided him. He asked (Wúzhuó Xǐ (Wúzhuó Xǐ)) where he had come from recently. Wúzhuó Xǐ (Wúzhuó Xǐ) replied, 'The South.' He asked, 'How is the Buddhadharma maintained in the South?' He replied, 'In the Dharma-Ending Age, few monks uphold the precepts.' He asked, 'How many monks are there?' He replied, 'Perhaps three hundred, perhaps five hundred.' Wúzhuó Xǐ (Wúzhuó Xǐ) asked in return, 'How is it maintained here?' The old man said, 'Dragons and snakes are mixed together; the ordinary and the holy dwell together.' He asked, 'How many monks are there?' The old man said, 'Three threes before, three threes after.'

Chan Master Fényáng Zhāo (Fényáng Zhāo) said on his behalf, 'I recognize you.' Chan Master Xuěfēng Cún (Xuěfēng Cún) asked, 'What is the meaning of 'three threes before, three threes after'?' Chan Master Língyún Qín (Língyún Qín) said, 'Fish in the water, birds on the mountain.' Chan Master Xuěfēng (Xuěfēng) asked, 'What is the meaning?' Chan Master Língyún (Língyún) said, 'High enough to shoot, deep enough to fish.' Chan Master Jìngshān Gǎo (Jìngshān Gǎo) said on his behalf, 'It is truly not easy for the abbot to maintain it in this way.' Chan Master Tiāntóng Jié (Tiāntóng Jié) said, 'How to discuss 'three threes before, three threes after'?' After a long silence, he said, 'Bamboo shadows sweep the stairs, but the dust does not move; the moon pierces the bottom of the pool, but the water leaves no trace.' Chan Master Chángwēng Jìng (Chángwēng Jìng) said, 'Perhaps three hundred, perhaps five hundred; copper coins, iron coins, saving counts to make a hundred. Three threes before, three threes after; radishes and taroes are stored shallowly.'

滿擔。諸方忽然眼開。決定拍手大笑。且道笑個甚麼。不笑巴叉便笑杜撰。雖然笑者還稀。或有人問天童多少眾。便向道新起妙嚴夸第一。團圞都在畫圖中。

廓周沙界聖伽藍。滿目文殊接話談。言下不知開佛眼。回頭祇見翠山巖。(明招謙)

千峰盤屈色如藍。誰謂文殊是對談。堪笑清涼多少眾。前三三與后三三。(明覺顯)

堪笑前三與后三。當初相對語喃喃。卻因無著分明見。從此清涼沒可參。(佛印元)

青山門外白雲飛。綠水溪邊引客歸。莫怪坐來頻勸酒。自從別後見君稀。(佛眼遠)

腰金上太行。賊眼盡驚慞。不因遭毒手。誰肯燒夜香。(月堂昌二)

寬鞋著瘦腳。短袖入長臂。竿木既隨身。逢場還作戲。

前三三。后三三。一時堆在擔頭擔。到得家中重檢點。目前包裹露毿毿。

三三之旨極幽深。老漢當牙下一針。為報禪徒應諦聽。船乃隨流石乃沈。(般若柔)

坐久成勞憶故人。相逢花下論閑情。誰知客路天涯遠。飲盡殘尊猶未醒。(且䂐訥)

陌路相逢眼裡塵。低頭禮拜昧天真。起來不見文殊面。打破大唐無一人。(秀巖瑞)

翁與無著喫茶次。拈起玻璃盞問。南方還有者個么。曰無。翁曰尋常將什麼喫茶。著無對。

【現代漢語翻譯】 現代漢語譯本： 滿擔。各處突然都開了眼界，一定會拍手大笑。要說笑的是什麼呢？不笑荒謬就笑杜撰。雖然笑的人還很少。如果有人問天童寺有多少僧眾，就回答說新起的妙嚴寺誇耀第一，圓滿地都在畫圖中。

周遍沙界都是聖潔的伽藍（寺廟）。滿眼都是文殊菩薩在接話交談。話語間不知不覺開啟了佛眼，回頭只看見翠綠的山巖。（明招謙）

千峰盤繞，顏色如藍。誰說文殊菩薩是在對談。可笑清涼山有多少僧眾，總是前三三與后三三。（明覺顯）

可笑前三與后三，當初相對喃喃自語。卻因為無著（菩薩名）分明看見，從此清涼山沒什麼可參悟的了。（佛印元）

青山門外白雲飛，綠水溪邊引客人歸。不要奇怪我總是勸你喝酒，自從分別后見到你的機會太少了。（佛眼遠）

腰裡帶著金子上太行山，強盜見了都嚇得驚慌。不是因為遭到毒手，誰肯在晚上燒香拜佛呢？（月堂昌二）

寬大的鞋子穿著瘦小的腳，短袖穿著長的手臂。釣竿和魚餌既然已經隨身攜帶，就逢場作戲吧。

前三三，后三三，一時都堆在扁擔上挑著。到家後重新檢查，眼前的包裹露出了原形。

三三的旨意極其幽深，老漢我當頭一棒。爲了告訴禪宗的徒弟們應該仔細聽，船是隨著水流動的，石頭是沉在水底的。（般若柔）

坐久了感到疲勞，想念老朋友。相逢在花下談論閑情。誰知道客居他鄉路途遙遠，喝光了剩下的酒還沒有清醒。（且䂐訥）

在陌生的路上相逢，眼裡都是塵土。低頭禮拜，真是愚昧天真。起來后不見文殊菩薩的面，打破整個大唐也找不到一個人。（秀巖瑞）

老翁與無著（菩薩名）一起喝茶，拿起玻璃杯問：『南方還有這個嗎？』無著回答：『沒有。』老翁說：『平常用什麼喝茶？』讓無著回答。

【English Translation】 English version: Full load. Suddenly, everyone everywhere opens their eyes, and they are sure to clap their hands and laugh loudly. What are they laughing at? If they are not laughing at absurdity, they are laughing at fabrication. Although those who laugh are still few. If someone asks how many monks there are at Tiantong Temple (name of a temple), they will answer that the newly built Miaoyan Temple (name of a temple) boasts of being the best, perfectly contained in the painting.

The holy Sangharama (monastery) encompasses the entire realm of the universe. The eyes are full of Manjushri (Bodhisattva of wisdom) engaging in conversation. Unknowingly, the Buddha-eye opens during the conversation, and turning around, one only sees the verdant mountain rocks. (Mingzhao Qian)

Thousands of peaks coil around, their color like blue. Who says Manjushri (Bodhisattva of wisdom) is in dialogue? It's laughable how many monks there are at Mount Qingliang (name of a mountain), always 'three three before' and 'three three after.' (Mingjue Xian)

Laughable, the 'three three before' and 'three three after,' initially murmuring to each other. But because Wuzhuo (name of a Bodhisattva) clearly saw, from then on, there is nothing left to contemplate at Mount Qingliang (name of a mountain). (Foyin Yuan)

White clouds fly outside the green mountain gate, and green streams lead guests home. Don't be surprised that I keep urging you to drink wine; since we parted, opportunities to see you have been rare. (Foyan Yuan)

Wearing gold and ascending Mount Taihang (name of a mountain), even the eyes of thieves are filled with fear. If not for encountering a deadly attack, who would be willing to burn incense and pray at night? (Yuetang Chang'er)

Wide shoes worn on slender feet, short sleeves on long arms. Since the fishing rod and bait are already with you, just play the part as the occasion demands.

'Three three before,' 'three three after,' all piled on the carrying pole at once. Upon returning home and re-examining, the contents of the package are revealed.

The meaning of 'three three' is extremely profound; this old man delivers a sharp blow. To inform the Chan (Zen) disciples, they should listen carefully: the boat follows the flow of the water, and the stone sinks to the bottom. (Bore Rou)

Sitting for a long time, I grow weary and miss old friends. Meeting under the flowers, we discuss leisurely matters. Who knows that traveling far from home is a long journey, and even after drinking the remaining wine, I am not yet sober. (Qie Nane)

Meeting on a strange road, the eyes are full of dust. Bowing in reverence is truly ignorant and naive. Upon rising, the face of Manjushri (Bodhisattva of wisdom) is not seen; even if you break open the entire Tang Dynasty, you won't find a single person. (Xiuyan Rui)

An old man and Wuzhuo (name of a Bodhisattva) are drinking tea together. The old man picks up a glass cup and asks, 'Is there this in the South?' Wuzhuo replies, 'No.' The old man says, 'What do you usually use to drink tea?' He asks Wuzhuo to answer.

洞山價代展兩手。又云。有無且置。借取者個看得么。　曹山章代云。久承大士按劍。為甚麼處在一塵。　長慶棱代云。與么癡客勸主人。　汾陽昭云。謝顧問。　寶壽新代云。原來你不曾到我南方在。但更云。無無。

自別南方涉路岐。喫茶處處用玻璃。如何恰到清涼寺。問著原來總不知。(正覺逸)

玻璃寶盞對君擎。茶味雖濃夢不醒。更問三三多少眾。爭教人不辨輸贏。(象田卿)

五臺凝望思遲遲。白日青天被鬼迷。最苦一般難理會。玻璃盞子喫茶時。(象潭泳)

翁因日晚著曰擬投一宿得否。翁曰汝有執心在不得。曰無執心。翁曰汝受戒否。曰受戒久矣。翁曰既無執心何用受戒。著辭。翁令均提童子相送。著問前三三后三三是多少。童召大德。著應諾。童曰是多少。

洞山價云。欲觀其父先觀其子。　汾陽昭於何用受戒處代云。悔出前言。于童子是多少處代云。識得你。

前後三三是多少。大事光輝明皎皎。回頭不見解空人。滿目白雲臥荒草。(道吾真)

前後三三。謝師指南。龍蛇躍躍。虎視耽耽。擬數看數。欲談何談。均提謾有垂鞭意。像王蹴蹋亦奚堪。(投子舒)

翁因無著問莫是文殊否。老翁曰豈有二文殊。著便作禮。

趙州諗代云

【現代漢語翻譯】 現代漢語譯本： 洞山價（Dongshan Jia）代為展示雙手。又說：『有和無暫且放下。借用這個來看，可以嗎？』曹山章（Caoshan Zhang）代為說：『久仰大士按劍。為什麼處在一塵中？』長慶棱（Changqing Leng）代為說：『這樣癡迷的客人勸說主人。』汾陽昭（Fenyang Zhao）說：『謝謝顧問。』寶壽新（Baoshou Xin）代為說：『原來你不曾到過我南方。』但又說：『無無。』 自從告別南方，跋涉在道路上，處處喝茶都用玻璃杯。如何恰好到了清涼寺（Qingliang Temple）？問起來原來全都不知道。（正覺逸） 用玻璃寶盞對著你舉起，茶味雖然濃郁，夢卻不醒。再問三三是多少眾，怎能教人不辨輸贏？（象田卿） 在五臺山（Mount Wutai）凝望，思緒遲緩。白日青天卻被鬼迷惑。最苦的是一般難以理解，用玻璃盞子喝茶的時候。（象潭泳） 一位老翁因為天色已晚，問無著（Wuzhuo）是否可以借宿一晚。老翁說：『你有執念在，不可以。』無著說：『我沒有執念。』老翁說：『你受戒了嗎？』無著說：『受戒很久了。』老翁說：『既然沒有執念，為何要受戒？』無著無言以對。老翁命令均提（Junti）童子送他。無著問：『前三三后三三是多少？』童子叫道：『大德！』無著應諾。童子說：『是多少？』 洞山價說：『想要觀察他的父親，先觀察他的兒子。』汾陽昭在『為何要受戒』處代為說：『後悔說出了之前的話。』在童子『是多少』處代為說：『認得你了。』 前後三三是多少？大事光輝，明明白白。回頭不見解空的人，滿眼都是白雲覆蓋著荒草。（道吾真） 前後三三，感謝老師指點。龍蛇躍躍欲試，虎視眈眈。想要數卻又數不清，想要談論卻又談不出。均提即使有垂鞭的意圖，像王的踐踏又有什麼用呢？（投子舒） 老翁因為無著問：『莫非是文殊（Manjusri）？』老翁說：『難道有兩個文殊嗎？』無著便行禮。 趙州諗（Zhaozhou Shen）代為說：

【English Translation】 English version: Dongshan Jia demonstrated by showing both hands. He also said, 'Let's put aside 'being' and 'non-being' for now. Can you see with this borrowed thing?' Caoshan Zhang said on his behalf, 'I have long admired the great man wielding his sword. Why is he dwelling in a single mote of dust?' Changqing Leng said on his behalf, 'Such a foolish guest advises the host.' Fenyang Zhao said, 'Thank you for your advice.' Baoshou Xin said on his behalf, 'So, you have never been to my South.' But then he added, 'Non-non.' Since departing from the South and traversing the roads, everywhere I drink tea from glass cups. How did I happen to arrive at Qingliang Temple? When asked, they all say they don't know. (Zhengjue Yi) I hold up a glass treasure cup to you. Although the tea is strong, the dream does not awaken. Further asking, 'How many are three times three?' How can one not distinguish between winning and losing? (Xiangtian Qing) Gazing at Mount Wutai, thoughts linger slowly. In broad daylight, the clear sky is bewitched by ghosts. The most painful thing is that it's generally difficult to understand when drinking tea from a glass cup. (Xiangtan Yong) An old man, because it was late, asked Wuzhuo if he could stay for the night. The old man said, 'You have attachments, so you cannot.' Wuzhuo said, 'I have no attachments.' The old man said, 'Have you taken the precepts?' Wuzhuo said, 'I have taken the precepts for a long time.' The old man said, 'Since you have no attachments, why did you take the precepts?' Wuzhuo was speechless. The old man ordered the Junti boy to escort him. Wuzhuo asked, 'What is three times three before and three times three after?' The boy called out, 'Great virtuous one!' Wuzhuo responded. The boy said, 'What is it?' Dongshan Jia said, 'If you want to observe his father, first observe his son.' Fenyang Zhao, in place of 'Why take the precepts,' said, 'I regret saying what I said before.' In place of the boy's 'What is it,' he said, 'I recognize you.' What is three times three before and after? The great matter shines brightly. Turning back, one does not see the person who understands emptiness, but only sees white clouds covering the desolate grass. (Daowu Zhen) Three times three before and after, thank you, teacher, for pointing the way. Dragons and snakes leap eagerly, tigers watch intently. Wanting to count but unable to count, wanting to talk but unable to talk. Even if Junti has the intention of wielding the whip, what use is the elephant king's trampling? (Touzi Shu) The old man, because Wuzhuo asked, 'Could you be Manjusri?' The old man said, 'Are there two Manjusris?' Wuzhuo then bowed. Zhaozhou Shen said on his behalf:

。文殊文殊。　薦福懷云。無著祇有先鋒且無殿後。老翁若不隱身去。有甚面目見無著。　法林音云。須知無著作禮也未必是好心。

無著見化寺無額。問童子此寺名什麼。童子以手指金剛背後曰看看。師回首。化寺乃隱。

仙巖智云。童子不是個隱身三昧。將什麼面目見他。

樓臺雖有額全無。試問頑童起創初。忽指金剛看背後。年衰多被鬼揶揄。(佛印元)

寺額突然耀指端。大悲千眼莫能觀。自從一覷金剛背。直至如今作野盤。(正覺逸)

信手書成山寺額。詮題二字更分明。那堪回首高巖望。一片浮雲入暮平。(仙巖智)

驀入桃溪曲。寥寥返棹舟。傢俬盡浪蕩。四顧水悠悠。劍去多時矣。阿呆休刻求。(大戲燈)

金陵寶誌公

問一梵僧曰。曾聞尊者喚我作屠兒。曾見我殺生否。曰見。志曰有見見。無見見。不有不無見。若有見見是凡夫見。無見見是聲聞見。不有不無見是外道見。未審尊者如何見。僧曰你有此等見耶。

汾陽昭代志云。不枉西來。　法林音代云。未西來時山僧有三十棒。因甚至今還不知痛。

志公十二時歌曰。雞鳴丑。一顆圓光明已久。內外推尋覓總無。境上施為渾大有。

天目禮云。大小志公祇向境上著倒。山僧

【現代漢語翻譯】 現代漢語譯本： 文殊（Manjusri，菩薩名），文殊（Manjusri，菩薩名）。薦福懷云禪師說，無著禪師只有先鋒，沒有殿後。老翁如果不隱身離去，有什麼面目見無著禪師？法林音禪師說，要知道無著禪師作禮也未必是好心。

無著禪師看見化寺沒有匾額，問童子這寺叫什麼名字。童子用手指著金剛背後說：『看看。』禪師回頭看，化寺就隱去了。

仙巖智禪師說，童子不是在用隱身三昧，拿什麼面目見他？

樓臺雖然有匾額卻完全沒有字，試問那頑童當初是怎麼開始的。忽然指著金剛背後看，年老體衰容易被鬼捉弄。（佛印元禪師）

寺廟的匾額突然在指尖閃耀，大悲千眼也無法看見。自從回頭看了一眼金剛的背後，直到如今還在荒野中徘徊。（正覺逸禪師）

隨意寫成山寺的匾額，『詮題』二字更加分明。怎堪回頭在高高的山巖上眺望，一片浮雲融入傍晚的平靜之中。（仙巖智禪師）

忽然進入桃溪的彎曲處，空蕩蕩地返回船隻。家產都像浪花一樣蕩盡，四處張望，水面悠悠。寶劍離開已經很久了，阿呆啊，不要再刻舟求劍了。（大戲燈禪師）

金陵寶誌公（Baozhi，禪師名）

問一個梵僧說：『曾經聽說尊者叫我屠夫，曾見過我殺生嗎？』梵僧說：『見過。』志公說：『有見之見，無見之見，不有不無之見。如果有見之見，那是凡夫的見解；無見之見，那是聲聞的見解；不有不無之見，那是外道的見解。不知道尊者是如何見的？』梵僧說：『你竟然有這樣的見解嗎？』

汾陽昭禪師代替志公說：『不枉西來。』法林音禪師代替志公說：『未西來時，山僧要打你三十棒，因為直到現在還不知道痛。』

志公十二時歌說：『雞鳴丑時，一顆圓明的光輝已經很久了。內外推尋尋找都找不到，在境界上施為卻完全存在。』

天目禮禪師說：『大大小小的志公都只在境界上顛倒。山僧我……』

【English Translation】 English version: Manjusri (Manjusri, name of a Bodhisattva), Manjusri (Manjusri, name of a Bodhisattva). Chan Master Huaiyun of Jianfu said, Chan Master Wuzhu only has a vanguard and no rearguard. If the old man does not disappear, what face will he have to see Wuzhu? Chan Master Falinyin said, 'Know that Wuzhu's bowing may not be well-intentioned.'

Chan Master Wuzhu saw that Huasi Temple had no plaque and asked a boy what the temple was called. The boy pointed to the back of the Vajra and said, 'Look.' The Chan master turned his head, and Huasi Temple disappeared.

Chan Master Xianyan Zhi said, 'The boy is not using the Samadhi of Invisibility; with what face will he see him?'

Although the pavilion has a plaque, it is completely without words. Try asking the naughty boy how it all began. Suddenly pointing to the back of the Vajra to look, old age is often teased by ghosts. (Chan Master Foyin Yuan)

The temple plaque suddenly shines at the fingertip, even the thousand eyes of Great Compassion cannot see it. Since glancing at the back of the Vajra, until now, it has been wandering in the wilderness. (Chan Master Zhengjue Yi)

Casually writing the plaque for the mountain temple, the two characters 'Quan Ti' are even clearer. How can one bear to look back at the high cliffs, a floating cloud merging into the evening's tranquility. (Chan Master Xianyan Zhi)

Suddenly entering the curve of Peach Creek, returning the boat empty. Family possessions are all dissipated like waves, looking around, the water is leisurely. The sword has been gone for a long time, Ah Dai, stop carving the boat to find it. (Chan Master Da Xi Deng)

Baozhi (Baozhi, name of a Chan master) of Jinling

Asked a Brahman monk, 'I once heard the Venerable call me a butcher. Have you ever seen me kill?' The monk said, 'I have.' Zhi Gong said, 'The seeing of seeing, the non-seeing of seeing, the neither being nor non-being of seeing. If there is the seeing of seeing, that is the view of ordinary people; the non-seeing of seeing, that is the view of Sravakas; the neither being nor non-being of seeing, that is the view of heretics. I wonder how the Venerable sees?' The monk said, 'Do you actually have such views?'

Chan Master Fenyang Zhao, speaking for Zhi Gong, said, 'It was not in vain that I came from the West.' Chan Master Falinyin, speaking for Zhi Gong, said, 'Before coming from the West, this mountain monk would have given you thirty blows, because even now you still don't know the pain.'

Zhi Gong's Song of the Twelve Hours says, 'At the hour of the rooster's crow, a round and bright light has been there for a long time. Searching inside and out, it cannot be found, but in the realm of action, it is fully present.'

Chan Master Tianmu Li said, 'Big and small Zhi Gong are all upside down only in the realm. This mountain monk...'

則不然。有時因好月。啟戶望前峰。

志公垂語曰。終日拈香擇火。不知身是道場。

玄沙備別云。終日拈香擇火。不知真個道場。　元覺徴云。祇如此二尊宿語。還有親疏也無。　雪竇顯云。一對無孔鐵錘。　昭覺勤云。終日拈香擇火。不知拈香擇火。　天堂覺舉志公語云。弄精魂漢有什麼限。舉玄沙語云。奇怪。八十翁翁入場屋。真誠不是小兒戲。且道利害在什麼處。有智無智。較三十里。　報恩秀云。身是道場。髑髏前見鬼無數。真個道場。何妨徹底承當。雖然。楚人失弓楚人得之。未若人失弓人得之猶為得也。　龍池傳云。老僧晚年無事。終日祇是拈香擇火。　古南門云。諸人每日拈香擇火。還見寶誌公也無。若見。正好吃棒。

五蘊山頭古佛堂。拈香擇火好承當。何須向外求賢聖。終日無非是道場。(本覺一)

野老家風迥異常。太平勛業總相忘。皇風一片知何處。燕舞鶯啼日正長。

宗鑒法林卷四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五

集云堂　編

應化聖賢

南嶽慧思大師

因志公令人傳語曰。何不下山教化眾生。目視雲漢作么。師曰。三世諸佛被我一口吞盡。何處更有眾生可教化。

五

【現代漢語翻譯】 則不然。有時因為美好的月色，打開窗戶眺望眼前的山峰。

志公（Zhi Gong，禪師名）垂示說：『整天燒香選擇火種，卻不知道自身就是道場。』

玄沙備（Xuan Sha Bei，禪師名）另外說：『整天燒香選擇火種，卻不知道真正的道場。』 元覺（Yuan Jue，禪師名）提問說：『僅僅是這兩位尊宿的話，還有親疏之分嗎？』 雪竇顯（Xue Dou Xian，禪師名）說：『是一對沒有孔的鐵錘。』 昭覺勤（Zhao Jue Qin，禪師名）說：『整天燒香選擇火種，卻不知道燒香選擇火種。』 天堂覺（Tian Tang Jue，禪師名）引用志公的話說：『玩弄精魂的漢子有什麼限度？』 引用玄沙的話說：『奇怪，八十歲的老翁進入考場，真誠不是小兒遊戲。』 且說利害在什麼地方？有智慧和沒有智慧，相差三十里。』 報恩秀（Bao En Xiu，禪師名）說：『自身是道場，在骷髏前見到無數的鬼。真正的道場，不妨徹底承擔。雖然如此，楚人丟失弓箭楚人得到它，不如人丟失弓箭人得到它更為好。』 龍池傳（Long Chi Chuan，禪師名）說：『老僧晚年無事，整天只是燒香選擇火種。』 古南門（Gu Nan Men，地名）說：『你們每天燒香選擇火種，還見到寶誌公（Bao Zhi Gong，禪師名）嗎？如果見到，正好吃棒。』

五蘊山頭古老的佛堂，燒香選擇火種好好地承擔。何須向外尋求賢聖，整天無非就是道場。(本覺一)

鄉下老人的家風迥然不同尋常，太平的功業全部相忘。皇風一片，知道在什麼地方？燕子飛舞黃鶯鳴叫，陽光正長。

宗鑒法林卷四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五

集云堂 編

應化聖賢

南嶽慧思大師（Nan Yue Hui Si Da Shi）

因為志公（Zhi Gong，禪師名）讓人傳話說：『為什麼不下山教化眾生，眼睛看著天空做什麼？』 慧思大師（Hui Si Da Shi）說：『三世諸佛被我一口吞盡，哪裡還有眾生可以教化？』

五

【English Translation】 Otherwise. Sometimes, because of the beautiful moonlight, I open the window and gaze at the mountain peaks in front of me.

Zhi Gong (a Chan master) said: 'All day long, you burn incense and choose fire, but you don't know that your own body is the Bodhimanda (place of enlightenment).'

Xuan Sha Bei (a Chan master) further said: 'All day long, you burn incense and choose fire, but you don't know the true Bodhimanda.' Yuan Jue (a Chan master) asked: 'Just with these two venerable monks' words, is there any closeness or distance?' Xue Dou Xian (a Chan master) said: 'They are a pair of iron hammers without holes.' Zhao Jue Qin (a Chan master) said: 'All day long, you burn incense and choose fire, but you don't know burning incense and choosing fire.' Tian Tang Jue (a Chan master) quoted Zhi Gong's words, saying: 'What limit is there to a man who plays with spirits?' Quoting Xuan Sha's words, he said: 'Strange, an eighty-year-old man enters the examination hall; sincerity is not a child's play.' And where does the advantage or disadvantage lie? Wisdom and lack of wisdom are thirty miles apart.' Bao En Xiu (a Chan master) said: 'The body is the Bodhimanda; in front of the skull, countless ghosts are seen. The true Bodhimanda, might as well thoroughly undertake it. Although so, the man of Chu lost his bow and the man of Chu got it; it is not as good as a man losing his bow and another man getting it.' Long Chi Chuan (a Chan master) said: 'This old monk has nothing to do in his later years; all day long, he just burns incense and chooses fire.' Gu Nan Men (a place name) said: 'Every day, you burn incense and choose fire; have you seen Bao Zhi Gong (a Chan master)? If you see him, it's just right to get a beating.'

In the ancient Buddha hall on the top of the Five Skandhas Mountain, burn incense and choose fire, and undertake it well. Why seek sages outside? All day long, it is nothing but the Bodhimanda. (Ben Jue 1)

The family style of the old countryman is completely different from the ordinary; the merits of peace are all forgotten. The imperial wind is everywhere; where is it known? Swallows dance and orioles sing; the sun is just long.

Zong Jian Fa Lin, Volume 4 卍 New Continued Collection, Volume 66, No. 1297, Zong Jian Fa Lin

Zong Jian Fa Lin, Volume 5

Compiled by Ji Yun Tang

Evolved Sages and Worthies

Great Master Hui Si of Nan Yue (Nan Yue Hui Si Da Shi)

Because Zhi Gong (a Chan master) had someone convey a message, saying: 'Why not go down the mountain to teach and transform sentient beings? What are you doing looking at the sky?' Great Master Hui Si (Hui Si Da Shi) said: 'The Buddhas of the three worlds have been swallowed by me in one gulp; where are there any more sentient beings to teach and transform?'

Five

祖戒代志公又傳語云。更說道理看。　報慈遂徴云。且道是山上語山下語。　雪竇顯云。有什麼屎臭氣。　翠巖芝云。思大祇見錐頭利不見鑿頭方。　天聖泰云。思大祇知開口。寶公平地吃交。　云居舜云。思大志公未傳語前猶較些子。　瑯玡覺云。驗人端的處。　芭蕉徹云。更進一步。又云。雖是入泥入水。幾人構得。　保寧勇別思大云。傳語法師合取狗口。　云居莊云。兩個漢總與一坑埋卻。不為分外。雖然。也不得草草。良久云。云自帝鄉去。水歸江漢流。　獅林則云。一人拖泥帶水。一人斂手縮腳。徐六擔板遭人檢點。召眾云。寶公思大即今在山僧拄杖頭上。眉毛廝結共展神通。還見么。拈起一枝無孔笛。臨風丁倒兩頭吹。　楚石琦代志公復云。勘破了也。　龍翔欣云。思大被志公一拶。直得倒退三千里。　平陽忞云。志公傳語不是好心。思大雖是本色人。未免落他圈圚。者里還有為思大作主者么。良久云。儂家不管興亡事。一任和云占洞庭。　棲霞成云。思大高踞南嶽峰頂。自謂羲皇上人。卻被志公輕輕一拶。便見手忙腳亂。　黃檗琦云。蚌鷸相持。俱落漁人之手。　天目律云。將謂思大有甚長處。

一口吞盡三世佛。牙如劍樹眼如鈴。斷絃不必鸞膠續。祇要知音側耳聽。(虛堂愚)

佛與眾

【現代漢語翻譯】 現代漢語譯本： 祖戒代志公又傳話說：『再說說看。』 報慈於是問道：『請問這是山上說的話還是山下說的話？』 雪竇顯說：『有什麼臭狗屎味！』 翠巖芝說：『思大隻看到錐子的尖利，沒看到鑿子的方正。』 天聖泰說：『思大隻知道開口，寶公卻在平地上摔跤。』 云居舜說：『思大志公沒傳話之前還稍微好一點。』 瑯玡覺說：『這是檢驗人的關鍵之處。』 芭蕉徹說：『更進一步。』又說：『即使是入泥入水，有幾個人能構造出來？』 保寧勇對思大（Si Da）說：『傳語法師應該閉上他的狗嘴。』 云居莊說：『這兩個人一起埋進一個坑裡也不算過分。』雖然如此，也不能草率。停頓了很久說：『云從帝鄉去，水歸江漢流。』 獅林則說：『一個人拖泥帶水，一個人斂手縮腳。徐六的擔板被人挑剔。』召集眾人說：『寶公（Bao Gong）、思大現在就在山僧的拄杖頭上，眉毛糾結在一起共同展現神通。還看見了嗎？』拿起一枝沒有孔的笛子，迎風吹奏兩頭。 楚石琦代替志公（Zhi Gong）回答說：『已經被看穿了。』 龍翔欣說：『思大被志公一推，直接倒退三千里。』 平陽忞說：『志公傳話不是好意。思大雖然是本色人，也免不了落入他的圈套。』這裡還有為思大做主的人嗎？停頓了很久說：『我家不管興亡事，一任和云占洞庭。』 棲霞成說：『思大高踞南嶽峰頂，自認為是羲皇（Xi Huang）時代的人。卻被志公輕輕一推，便顯得手忙腳亂。』 黃檗琦說：『蚌和鷸互相爭鬥，最終都落入漁人的手中。』 天目律說：『還以為思大有什麼長處。』

『一口吞盡三世佛，牙如劍樹眼如鈴。斷絃不必鸞膠續，只要知音側耳聽。』(虛堂愚)

佛與眾

【English Translation】 English version: Patriarch Zu Jie Dai Zhi Gong (Zhi Gong) further conveyed, saying, 'Let's talk more about the principle.' Bao Ci then inquired, 'May I ask, are these words from the mountain top or from the foot of the mountain?' Xue Dou Xian said, 'What a stinking dog shit smell!' Cui Yan Zhi said, 'Si Da (Si Da) only sees the sharpness of the awl's point, but doesn't see the squareness of the chisel's head.' Tian Sheng Tai said, 'Si Da only knows how to open his mouth, while Bao Gong falls on his face on flat ground.' Yun Ju Shun said, 'Si Da was slightly better before Zhi Gong conveyed the message.' Lang Ya Jue said, 'This is the crucial point for testing people.' Ba Jiao Che said, 'Take it a step further.' And also said, 'Even if it's entering mud and water, how many people can construct it?' Bao Ning Yong said to Si Da, 'The Dharma-transmitting master should shut his dog mouth.' Yun Ju Zhuang said, 'Burying these two fellows together in one pit wouldn't be excessive.' Even so, it shouldn't be done carelessly. After a long pause, he said, 'Clouds depart from the imperial land, water returns to the rivers and lakes.' Shi Lin Ze said, 'One person drags mud and carries water, the other folds his hands and shrinks his feet. Xu Liu's carrying board is being scrutinized.' He summoned the assembly and said, 'Bao Gong and Si Da are now on the mountain monk's staff, their eyebrows tangled together, jointly displaying their spiritual powers. Do you see them?' He picked up a flute without holes and played it against the wind, blowing both ends. Chu Shi Qi, on behalf of Zhi Gong, replied, 'It has been seen through.' Long Xiang Xin said, 'Si Da was pushed by Zhi Gong and retreated three thousand miles.' Ping Yang Min said, 'Zhi Gong's message wasn't well-intentioned. Although Si Da is a genuine person, he can't avoid falling into his trap.' Is there anyone here who will stand up for Si Da? After a long pause, he said, 'My family doesn't care about matters of prosperity and decline, let the clouds occupy Dongting Lake.' Qi Xia Cheng said, 'Si Da sits high on the peak of Mount Nan, considering himself a person from the time of Xi Huang (Xi Huang). But with a gentle push from Zhi Gong, he becomes flustered and disorganized.' Huang Bo Qi said, 'When the clam and the heron fight, they both fall into the hands of the fisherman.' Tian Mu Lu said, 'I thought Si Da had some strengths.'

'In one gulp, he swallows all the Buddhas of the three worlds, his teeth like sword trees, his eyes like bells. A broken string doesn't need to be mended with glue, just listen with your ear for a knowing sound.' (Xu Tang Yu)

Buddha and the assembly

生一口吞。纖毫不立道方存。杖頭日月才挑起。鼓動三千海岳昏。(尼閑林英)

目視煙霄臥白雲。不知山下有乾坤。從何更有眾生度。三世如來一口吞。(本覺一)

時清休唱太平歌。大冶紅爐著一毛。試向其中撮灰燼。互天紅焰已週遭。(蒙庵岳)

萬年杜順

大士頌。懷州牛吃禾(慈明云。河沙世界)。益州馬腹脹(蟻銜碗送)。天下覓醫人(驢頭馬角)。炙豬左膞上(畫虎成貍)。

像田現云。祇者一頌。如萬仞銀山。無你措腳處。又如一團栗棘。無你下㭰處。山僧不惜眉毛。一一為諸人下個註腳。懷州牛吃禾。上大人。益州馬腹脹。丘乙己。天下覓醫人。化三千。炙豬左膊上。七十士。有者道和尚恁么也是將土泥里洗卻。向他道爾小生八九子佳作仁可知禮也。

一雨一陰風未和。春從不快里消磨。桃花暗已隨流水。空使劉郎惆悵多。(心聞賁)

蠻婆哈酢㭰三尺。村老聞酸面百折。引得乞兒聳膊寒。儼然一幅吳生筆。(䒢溪森)

花枝草蔓眼中開。小白長紅越女腮。可憐日暮蘤香落。嫁與春風不用媒。(南庵依)

明州憨布袋

以杖荷布囊並席。內盛缽盂木履魚飯菜肉瓦石土木。于稠人處攃下曰。看看。又一一拈示問人曰。者個喚作甚麼。

【現代漢語翻譯】 現代漢語譯本：

一口吞下。纖塵不染，道方能存在。禪杖上的日月才剛挑起，便鼓動得三千世界的海岳昏暗。（尼閑林英） 目光穿透雲霄，身臥白雲之中。不知山下還有天地乾坤。又從何處去度化眾生呢？三世如來都被一口吞下。（本覺一） 時局清明，不必再唱太平歌。大冶煉爐中投入一根毫毛。試著從中撮取灰燼，那沖天的紅焰已經遍佈四周。（蒙庵岳） 萬年杜順 大士頌：懷州的牛吃禾（慈明說：如同恒河沙數的世界）。益州的馬肚子脹大（小螞蟻用碗運送食物）。天下尋找醫生（驢頭馬角）。在烤豬的左肩上（畫虎不成反類犬）。 象田現云：這一首頌，就像萬仞高的銀山，沒有你落腳的地方。又像一團帶刺的栗子，沒有你下手的地方。老衲不惜眉毛，一一為大家註解。懷州的牛吃禾，是『上大人』。益州的馬肚子脹大，是『丘乙己』。天下尋找醫生，是『化三千』。在烤豬的左肩上，是『七十士』。有人說和尚這樣也是把土在泥里洗。我便對他說，你這小子八九歲，佳作仁可知禮啊。 一場雨後，陰氣沉沉，風也不調和，美好的春光就在這不快中消磨殆盡。桃花凋謝，悄然隨著流水而去，空使劉郎（指劉禹錫）惆悵不已。（心聞賁） 鄉野老婦口中發出『哈酢』的聲音，手持三尺長的紡織工具。鄉村老翁聞到酸味，面容百般扭曲。引得乞丐聳起肩膀，感到寒冷，儼然就是一幅吳道子的畫作。（䒢溪森） 花枝草蔓在眼中綻放，潔白和鮮紅的花朵，如同越地美女的臉頰。可惜日暮時分，花香凋落，嫁給春風，也無需媒人。（南庵依） 明州憨布袋 用竹杖挑著布袋和蓆子，裡面裝著缽盂、木屐、魚飯、菜肉、瓦石、土木等物。在人多的地方放下，說道：『看看』。又一一拿起展示，問人說：『這個叫做什麼？』

【English Translation】 English version:

Swallowing in one gulp. With not a speck of dust, the Dao (the Way) exists. Only when the sun and moon on the staff are raised, do they stir the three thousand worlds into a dim and chaotic state. (Ni Xian Lin Ying) Eyes gazing through the clouds, lying amidst the white clouds. Unaware that beneath the mountains lies the universe. From where else can sentient beings be delivered? The Buddhas of the three times are swallowed in one gulp. (Ben Jue Yi) In times of peace, there's no need to sing songs of peace. A single hair is placed in the great smelting furnace. Try to gather ashes from within, and the soaring red flames have already spread all around. (Meng An Yue) Wan Nian Du Shun Great Master's Ode: The Huai Prefecture's ox eats rice seedlings (Ci Ming said: Like the worlds of Ganges sands). The Yi Prefecture's horse's belly swells (Ants carry food in bowls). The world seeks a doctor (Donkey's head and horse's horns). On the left shoulder of the roasted pig (Drawing a tiger but ending up with a cat). Xiang Tian Xian said: This verse is like a ten-thousand-仞 (ren, ancient unit of length) high silver mountain, with no place for you to set foot. It's also like a ball of spiky chestnuts, with no place for you to put your hands. This old monk doesn't begrudge his eyebrows and will provide annotations for everyone. The Huai Prefecture's ox eats rice seedlings, is 'shang da ren' (上大人, first three characters of a traditional Chinese character learning rhyme). The Yi Prefecture's horse's belly swells, is 'qiu yi ji' (丘乙己, next three characters of the rhyme). The world seeks a doctor, is 'hua san qian' (化三千, next three characters of the rhyme). On the left shoulder of the roasted pig, is 'qi shi shi' (七十士, next three characters of the rhyme). Some say that the monk is washing dirt in mud. I would say to them, you little kid of eight or nine, your fine work shows that you know benevolence and understand propriety. A rain, a gloomy atmosphere, the wind is not harmonious, and the beauty of spring is worn away in this unpleasantness. Peach blossoms have withered and quietly followed the flowing water, leaving Liu Lang (referring to Liu Yuxi) with much sorrow. (Xin Wen Ben) The village woman utters 'ha cu' (哈酢, a sound), holding a three-尺 (chi, unit of length) long spinning tool. The village elder wrinkles his face upon smelling the sourness. It causes the beggar to shrug his shoulders and feel cold, truly a painting by Wu Daozi. (Zhi Xi Sen) Flower branches and grass vines bloom before my eyes, white and red flowers, like the cheeks of Yue maidens. It's a pity that the fragrance of the flowers fades at dusk, marrying the spring breeze without a matchmaker. (Nan An Yi) Mingzhou's Simple Cloth Bag Monk Carrying a cloth bag and mat on a staff, inside are a bowl, wooden clogs, fish rice, vegetables, meat, tiles, stones, and wood. He puts it down in crowded places and says, 'Look, look'. Then he picks them up one by one, showing them and asking people, 'What is this called?'

瑯玡覺云。慈氏菩薩。　昭覺勤云。熟處難忘。

彌勒既非。布袋不是。是非兩忘。金生麗水。至寶滿袋。貴買賤賣。若解商量。不勞三拜。詮了義。注大乘。月里螢光日下燈。布袋枕頭眠一覺。倚天山色碧層層。(野軒遵)

都盧一個布袋。裡面討甚奇怪。困來且得枕頭。𢹂去亦無妨礙。有時鬧市打開。多是自家買賣。(白雲端)

天不能蓋。地不能載。包括乾坤。全歸布袋。十字街頭大打開。般般拈起隨人愛。(靈源清)

懶向妝臺巧畫眉。玉釵敲斷竟如癡。衷腸話盡人難曉。除是清風明月知。(師瞿濟)

布袋在通衢立。有問在者里作甚麼。師曰等個人。僧曰來也。師於懷中取一橘子度與僧。僧擬接。師縮手曰汝不是者個人。有時見僧前行。乃撫背一下。僧回首。師曰把一錢子來。

歸宗柔別云。歸去來。　寶壽方云。者僧也許伊是個行家。祇是猶欠些子。待道等個人。便好云。與么則請和尚先行。他若更度橘子。便好撫掌呵呵大笑。拂袖而去。　棲霞成云。布袋逢人便賣弄。若不得個橘子。幾被者僧賺卻。汝不是者個人。賊過後張弓。

拈起而行。放下便歇。瞌睡阿師。弄巧成拙。佛意祖意寧知。裙子褊衫百結。有時獨立兮。誰是知音。歸去來兮。一天

【現代漢語翻譯】 現代漢語譯本 瑯琊覺云說：『慈氏菩薩（Maitreya Bodhisattva）。』 昭覺勤云說：『熟悉的地方難以忘懷。』

彌勒（Maitreya）不是，布袋（Budai）也不是。忘卻是非，金子產于麗水。至寶滿佈袋，高價買入低價賣出。若能理解這其中的商機，就不必勞煩三拜。詮釋了義理，註解了大乘。如同月亮里的螢火蟲，太陽下的燈。布袋和尚枕著布袋睡一覺，倚靠著天山，山色碧綠層層疊疊。（野軒遵）』

都盧一個布袋，裡面討尋什麼奇怪的東西？睏倦時且當枕頭，攜帶而去也沒有妨礙。有時在鬧市打開布袋，多半是自家的買賣。（白雲端）』

天不能覆蓋，地不能承載。包括乾坤，全歸布袋。十字街頭大大打開，樣樣拈起隨人喜愛。（靈源清）』

懶得在妝臺前巧畫眉，玉釵敲斷竟然如癡如醉。滿腹衷腸話盡人難曉，除非是清風明月知。（師瞿濟）』

布袋和尚站在通衢大道上，有人問：『你在這裡做什麼？』 和尚說：『等一個人。』 僧人說：『我來了。』 和尚從懷中取出一個橘子遞給僧人，僧人想要接。和尚縮回手說：『你不是這個人。』 有時看見僧人在前面走，就拍一下他的背。僧人回頭，和尚說：『拿一文錢來。』

歸宗柔分別說：『歸去來。』 寶壽方說：『這個僧人也許可以算作是行家，只是還欠缺一些。等到他說『等一個人』的時候，便可以說：『既然這樣，請和尚您先走。』他如果再遞橘子，便可以撫掌呵呵大笑，拂袖而去。』 棲霞成說：『布袋和尚逢人便賣弄，如果得不到一個橘子，幾乎被這個僧人騙了。『你不是這個人』，這是賊走後才張弓。』

拈起而行，放下便歇。瞌睡的阿師，弄巧成拙。佛意祖意哪裡知道，裙子褊衫百結。有時獨自站立，誰是知音？歸去來兮，滿天。

【English Translation】 English version Langye Jueyun said: 'Maitreya Bodhisattva (Cishi Pusa).' Zhaojue Qin said: 'Familiar places are hard to forget.'

'Neither Maitreya (Mile) nor Budai (cloth sack) is the point. Forget right and wrong; gold is produced in Lishui. The most precious treasures fill the sack, bought dearly and sold cheaply. If you understand the business within, there's no need for three bows. Explaining the ultimate meaning, annotating the Mahayana. Like a firefly in the moonlight, a lamp under the sun. The Budai monk sleeps a nap on his sack, leaning against the Tian Mountain, its colors green layer upon layer. (Ye Xuanzun)'

'All there is, is a cloth sack. What strange things are you looking for inside? When tired, it serves as a pillow, carrying it away is no hindrance. Sometimes opening the sack in the bustling market, mostly it's one's own business. (Bai Yunduan)'

'Heaven cannot cover it, earth cannot bear it. Encompassing the universe, all returns to the cloth sack. Opening it wide at the crossroads, picking up each item for people to love. (Lingyuan Qing)'

'Too lazy to skillfully paint eyebrows at the dressing table, breaking the jade hairpin in a daze. Uttering all the innermost thoughts, it's hard for people to understand, unless the clear breeze and bright moon know. (Shi Quji)'

The Budai monk stands on the thoroughfare, someone asks: 'What are you doing here?' The monk says: 'Waiting for someone.' The monk says: 'I've arrived.' The monk takes an orange from his bosom and offers it to the monk, who reaches out to take it. The monk withdraws his hand and says: 'You are not that person.' Sometimes seeing a monk walking ahead, he pats him on the back. The monk turns his head, and the monk says: 'Bring me a penny.'

Guizong Rou separately said: 'Return, let's go.' Baoshou Fang said: 'This monk may be considered an expert, but he still lacks something. When he says 'Waiting for someone,' then you can say: 'In that case, please, monk, go ahead.' If he offers an orange again, then you can clap your hands and laugh heartily, and leave with a flick of your sleeve.' Qixia Cheng said: 'The Budai monk shows off to everyone, if he doesn't get an orange, he's almost tricked by this monk. 'You are not that person,' this is drawing the bow after the thief has gone.'

Picking it up and walking, putting it down and resting. Sleepy master, overreaching and failing. How would he know the Buddha's intent or the Patriarch's intent, skirt and short coat in tatters. Sometimes standing alone, who is the confidant? Let's return, a sky.

明月。(佛慧泉)

咄者憨布袋。眉粗兼眼大。終日在街頭。市行無買賣。阿呵呵。歸去來。典錢卻債。(保寧勇)

拊背覓錢成漏逗。回頭轉腦昧真機。可憐鬧市無人識。空手肩擔布袋歸。(佛照光)

轉得頭來已是遲。恰如曾未轉頭時。一錢覓得無及處。猶自區區誑阿誰。(北澗簡)

逢人乞一文。袋裡敵國富。不是下生遲。嫌佛不肯作。(環溪一)

布袋將示寂。于岳林寺東廊下端坐磐石。說偈曰。彌勒真彌勒(天童覺云。拶破面門)。分身千百億(筑著鼻孔)。時時示時人(高著眼)。時人皆不識(當面諱卻)。安然而化。

天童覺云。憨布袋攔街截巷。直是無迴避處。還辨得么。腦後見腮莫與往來。　徑山及云。彌勒三百六十骨節。八萬四千毛竅。一時撒向諸人懷裡了也。還識得也無。卓拄杖云。天上無彌勒。地下無彌勒。　寶壽新云。盡大地是樓閣。遍法界是彌勒。為什麼有識有不識。雖然。且待來日。　金粟元云。者漢不打自招。山僧比者路見不平。要與他華擘一上。彌勒真彌勒。少賣弄。分身千百億。者野狐精。時時示時人。費力作么。時人皆不識。切莫壓良為賤。或有路見不平底。我要問他。布袋和尚𠰒。擬議不來。驀頭便棒。

接著一個半個。覓得

【現代漢語翻譯】 現代漢語譯本： 明月。(佛慧泉)

『咄』（嘆詞）者憨布袋（指布袋和尚，彌勒佛的化身）。眉毛粗，眼睛大。整天在街頭，在市場行走卻沒有買賣。『阿呵呵』（笑聲）。回去吧，用典當的錢來償還債務。(保寧勇)

在背後拍打著尋找錢，結果卻成了漏洞。回頭轉腦，反而迷惑了真正的機緣。可憐在熱鬧的市集中沒有人認識他，空著手，肩上扛著布袋回家。(佛照光)

轉過頭來已經遲了，就像從未轉頭一樣。一文錢也找不到，還在那裡欺騙誰呢？(北澗簡)

逢人就乞討一文錢，袋子里的財富卻可以敵國。不是下生得太遲，而是嫌棄佛不肯作為。(環溪一)

布袋和尚將要示寂（圓寂），在岳林寺東廊下端坐于磐石之上，說偈語道：『彌勒真彌勒（天童覺云：揭穿你的面目）。分身千百億（戳著你的鼻孔）。時時示時人（抬高眼界）。時人皆不識（當面迴避）。』然後安然而化。

天童覺云：憨布袋在街上攔路，真是沒有迴避的地方。還能辨認出來嗎？腦後長著腮幫子的人不要交往。徑山及云：彌勒的三百六十個骨節，八萬四千個毛孔，一時都撒向了各位的懷裡。還認識嗎？卓拄杖云：天上沒有彌勒，地下也沒有彌勒。寶壽新云：整個大地都是樓閣，遍佈法界都是彌勒。為什麼有認識的，有不認識的呢？雖然如此，且等到來日。金粟元云：這個人不打自招。山僧我如同路見不平，要與他分說一番。彌勒真彌勒，少賣弄。分身千百億，這個野狐精。時時示時人，費力做什麼？時人皆不識，切莫壓良為賤。或者有路見不平的人，我要問他：布袋和尚啊，猶豫不決，迎頭就是一棒。

接著一個半個，尋找著。

【English Translation】 English version: Bright Moon. (Fo Hui Spring)

『Duo!』 (an interjection) is the simple cloth bag (referring to Budai, an incarnation of Maitreya Buddha). With thick eyebrows and large eyes. All day long in the streets, walking in the market without buying or selling. 『A-he-he!』 (laughter). Let's go back, use the pawned money to pay off debts. (Bao Ning Yong)

Patting the back to find money results in leaks. Turning the head and mind obscures the true opportunity. It's a pity that no one recognizes him in the bustling market, returning home empty-handed with a cloth bag on his shoulder. (Fo Zhao Guang)

Turning the head is already too late, just as if never turned. Finding not even a penny, who are you still deceiving? (Bei Jian Jian)

Begging for a penny from everyone, the wealth in the bag is enough to rival a country. It's not that the next life is too late, but that he dislikes the Buddha for not acting. (Huan Xi Yi)

Budai was about to enter Parinirvana (pass away), sitting upright on a rock under the east corridor of Yue Lin Temple, saying this verse: 『Maitreya is the true Maitreya (Tian Tong Jue Yun: Exposing your face). Dividing the body into billions (Poking your nostrils). Constantly showing to people (Raising your eyes). People do not recognize (Avoiding it in person).』 Then he passed away peacefully.

Tian Tong Jue Yun: The simple cloth bag blocks the streets, truly leaving no place to avoid. Can you still recognize him? Do not associate with those who have jowls behind their ears. Jing Shan Ji Yun: Maitreya's three hundred and sixty bones, eighty-four thousand pores, are all scattered into everyone's arms at once. Do you still recognize him? He strikes the staff and says: There is no Maitreya in heaven, and no Maitreya on earth. Bao Shou Xin Yun: The entire earth is a pavilion, and the entire Dharma realm is Maitreya. Why are there those who recognize and those who do not? Even so, let's wait for tomorrow. Jin Su Yuan Yun: This person confesses without being beaten. I, the mountain monk, am like seeing injustice on the road and want to reason with him. Maitreya is the true Maitreya, stop showing off. Dividing the body into billions, this wild fox spirit. Constantly showing to people, what's the point of wasting effort? People do not recognize, do not oppress the good as cheap. Or if there is someone who sees injustice on the road, I want to ask him: Budai, hesitating will get you a blow to the head.

Picking up one or two, searching.

三文兩文。誰知破布袋裡。許多彌勒世尊。(瞎堂遠)

長汀汀上風顛子。曳杖回頭等阿誰。向道那人原不在。汝須知有轉身時。(天目禮)

䟦陀尊者

因生法師論眾微聚曰。色眾微無自性。曰空者。曰祇明得因上色空。未明得果上色空。生問如何是果上色空。者曰一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。

鹽官云。因中色空。果上色空。總是夢中說夢。　汾陽昭云。休葛藤。

靈光滿目蔟山河。幻境之中物像多。體妙已知緣不礙。執情還被境消磨。(雙泉瓊)

色空空色色空空。礙卻潼關路不通。劫火洞然毫末盡。青山依舊白雲中。(天衣懷)

堂堂色里無空相。皎皎空中絕色形。直下色空無一二。色號原來不我名。(靈隱本)

波羅提尊者

示異見王曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在舌談論。在手執捉。在足運奔。遍現俱該法界。收攝在一微塵。識者知是佛性。不識喚作精魂。

徑山杲云。畢竟那個是佛性。那個是精魂。　天寧琦云。書頭教娘勤作息。書尾教娘莫瞌睡。還識娘面㭰么。玉容寂寞淚䦨干。一樹梨花春帶雨。　瀛山訚云。當時喚作佛性。尊者麵皮已厚三尺。更說八處作用

【現代漢語翻譯】 三文兩文。誰知破布袋裡。許多彌勒世尊 (Maitreya Buddha)。（瞎堂遠） 譯：兩三個小錢，誰能想到這破布袋裡，竟然裝了這麼多的彌勒世尊 (Maitreya Buddha)！

長汀汀上風顛子。曳杖回頭等阿誰。向道那人原不在。汝須知有轉身時。（天目禮） 譯：長汀水邊那個瘋癲的人，拄著枴杖回頭在等誰呢？告訴你，你要找的人原本就不在那裡，你必須知道有轉身的那一刻。

䟦陀尊者 (B跋陀尊者) 因生法師論眾微聚曰。色眾微無自性。曰空者。曰祇明得因上色空。未明得果上色空。生問如何是果上色空。者曰一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。 譯：因生法師討論眾多微粒聚集的現象時說：『色』（rupa，物質）的眾多微粒沒有自性，本質是『空』（sunyata，空性）。（有人）說：『（你）只明白了因緣上的色空，還沒有明白結果上的色空。』因生法師問：『什麼是結果上的色空？』（跋陀尊者）回答說：『一個微粒是空，所以眾多微粒也是空；眾多微粒是空，所以一個微粒也是空。一個微粒的空性中沒有眾多微粒，眾多微粒的空性中也沒有一個微粒。』

鹽官云。因中色空。果上色空。總是夢中說夢。　汾陽昭云。休葛藤。 譯：鹽官說：『因緣中的色空，結果上的色空，總是在夢中說夢。』汾陽昭說：『停止糾纏。』

靈光滿目蔟山河。幻境之中物像多。體妙已知緣不礙。執情還被境消磨。（雙泉瓊） 譯：靈光充滿眼簾，聚集著山河大地，幻境之中顯現出眾多的物像。已經體會到本體的玄妙，明白因緣並不構成阻礙，但如果執著于情感，還是會被外境所消磨。

色空空**空空。礙卻潼關路不通。劫火洞然毫末盡。青山依舊白雲中。（天衣懷） 譯：色是空，空也是空，空到極點還是空。這樣反而阻礙了通往潼關的道路。即使劫火燃燒，一切都化為灰燼，青山依舊在，白雲依舊飄蕩。

堂堂色里無空相。皎皎空中絕色形。直下色空無一二。色號原來不我名。（靈隱本） 譯：堂堂正正的『色』（rupa，物質）中沒有『空』（sunyata，空性）的表相，明明白白的『空』（sunyata，空性）中也沒有『色』（rupa，物質）的形體。直接體悟，『色』（rupa，物質）和『空』（sunyata，空性）沒有差別。『色』（rupa，物質）的名稱原本就不是我的真名。

波羅提尊者 (Pratītyasamutpāda) 示異見王曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在舌談論。在手執捉。在足運奔。遍現俱該法界。收攝在一微塵。識者知是佛性。不識喚作精魂。 譯：波羅提尊者 (Pratītyasamutpāda) 對異見王開示說：『在母胎中是身體，處在世間是人。在眼睛裡叫做『見』，在耳朵里叫做『聞』，在鼻子里辨別香氣，在舌頭上談論，在手裡執持抓取，在腳上行走奔跑。普遍顯現，涵蓋整個法界，收攝起來，就在一粒微塵之中。認識到這一點的人，知道這就是佛性 (Buddha-nature)；不認識這一點的人，就把它叫做精魂。』

徑山杲云。畢竟那個是佛性。那個是精魂。　天寧琦云。書頭教娘勤作息。書尾教娘莫瞌睡。還識娘面㭰么。玉容寂寞淚䦨干。一樹梨花春帶雨。　瀛山訚云。當時喚作佛性。尊者麵皮已厚三尺。更說八處作用 譯：徑山杲說：『到底哪個是佛性 (Buddha-nature)，哪個是精魂？』天寧琦說：『書信開頭教導母親勤勞作息，書信結尾教導母親不要瞌睡。還認得母親的臉嗎？美麗的容顏寂寞無助，眼淚已經哭干，一樹梨花在春雨中搖曳。』瀛山訚說：『當時稱它為佛性 (Buddha-nature)，這位尊者的臉皮已經厚了三尺，還說這八處的作用。』

【English Translation】 Three coins, two coins. Who knew, inside this tattered bag, were so many Maitreya Buddhas (Maitreya Buddha). (Xi Tang Yuan) Translation: Just a few small coins, who would have thought that this tattered bag contains so many Maitreya Buddhas (Maitreya Buddha)!

The madman by the Ting River in Changting, leaning on his staff, turns his head to wait for whom? Telling you, that person was never there. You must know there is a time to turn around. (Tianmu Li) Translation: That madman by the Ting River in Changting, leaning on his staff, turns his head to wait for whom? Telling you, the person you are looking for was never there. You must know there is a time to turn around.

Bhadr尊者 (Bhadd尊者) Because Master Sheng discussed the gathering of many subtle particles, saying: 'The many subtle particles of 'rupa' (form, matter) have no self-nature, their essence is 'sunyata' (emptiness).' (Someone) said: '(You) only understand the emptiness of rupa on the causal level, not the emptiness of rupa on the resultant level.' Master Sheng asked: 'What is the emptiness of rupa on the resultant level?' (Bhadr尊者) replied: 'Because one subtle particle is empty, so many subtle particles are also empty; because many subtle particles are empty, so one subtle particle is also empty. In the emptiness of one subtle particle, there are no many subtle particles; in the emptiness of many subtle particles, there is no one subtle particle.' Translation: Because Master Sheng discussed the gathering of many subtle particles, saying: 'The many subtle particles of 'rupa' (form, matter) have no self-nature, their essence is 'sunyata' (emptiness).' (Someone) said: '(You) only understand the emptiness of rupa on the causal level, not the emptiness of rupa on the resultant level.' Master Sheng asked: 'What is the emptiness of rupa on the resultant level?' (Bhadr尊者) replied: 'Because one subtle particle is empty, so many subtle particles are also empty; because many subtle particles are empty, so one subtle particle is also empty. In the emptiness of one subtle particle, there are no many subtle particles; in the emptiness of many subtle particles, there is no one subtle particle.'

Yanguan said: 'The emptiness of rupa in the cause, the emptiness of rupa in the result, are all dreams within dreams.' Fen Yangzhao said: 'Stop the entanglement.' Translation: Yanguan said: 'The emptiness of rupa in the cause, the emptiness of rupa in the result, are all dreams within dreams.' Fen Yangzhao said: 'Stop the entanglement.'

Spiritual light fills the eyes, gathering mountains and rivers. In the illusory realm, there are many images. Having realized the subtlety of the essence, one knows that conditions do not obstruct. But clinging to emotions will still be worn away by the environment. (Shuangquan Qiong) Translation: Spiritual light fills the eyes, gathering mountains and rivers. In the illusory realm, there are many images. Having realized the subtlety of the essence, one knows that conditions do not obstruct. But clinging to emotions will still be worn away by the environment.

Rupa is emptiness, emptiness is emptiness, emptiness to the extreme is still emptiness. This obstructs the road to Tongguan. Even if the fire of the kalpa burns, everything turns to ashes, the green mountains remain, and the white clouds still drift. (Tianyi Huai) Translation: Rupa is emptiness, emptiness is emptiness, emptiness to the extreme is still emptiness. This obstructs the road to Tongguan. Even if the fire of the kalpa burns, everything turns to ashes, the green mountains remain, and the white clouds still drift.

In the dignified rupa (form, matter), there is no appearance of sunyata (emptiness). In the bright sunyata (emptiness), there is no form of rupa (form, matter). Directly realizing that rupa (form, matter) and sunyata (emptiness) are not two. The name 'rupa' (form, matter) was never my true name. (Lingyin Ben) Translation: In the dignified rupa (form, matter), there is no appearance of sunyata (emptiness). In the bright sunyata (emptiness), there is no form of rupa (form, matter). Directly realizing that rupa (form, matter) and sunyata (emptiness) are not two. The name 'rupa' (form, matter) was never my true name.

Pratītyasamutpāda (波羅提尊者) Showing to King Different Views, he said: 'In the womb, it is a body. In the world, it is a person. In the eye, it is called 'seeing'. In the ear, it is called 'hearing'. In the nose, it distinguishes fragrances. On the tongue, it discusses. In the hand, it grasps. On the foot, it runs. Universally manifested, encompassing the entire Dharma realm. Collected, it is within a single dust mote. Those who recognize this know it is Buddha-nature (Buddha-nature); those who do not recognize this call it the spirit.' Translation: Showing to King Different Views, he said: 'In the womb, it is a body. In the world, it is a person. In the eye, it is called 'seeing'. In the ear, it is called 'hearing'. In the nose, it distinguishes fragrances. On the tongue, it discusses. In the hand, it grasps. On the foot, it runs. Universally manifested, encompassing the entire Dharma realm. Collected, it is within a single dust mote. Those who recognize this know it is Buddha-nature (Buddha-nature); those who do not recognize this call it the spirit.'

Jingshan Gao said: 'After all, which is Buddha-nature (Buddha-nature) and which is the spirit?' Tianning Qi said: 'At the beginning of the letter, teach mother to work diligently and rest. At the end of the letter, teach mother not to doze off. Do you still recognize mother's face? Her beautiful face is lonely and helpless, her tears have dried up, a pear tree sways in the spring rain.' Yingshan Yin said: 'At that time, calling it Buddha-nature (Buddha-nature), this venerable one's face is already three feet thick, and he still talks about the functions of the eight places.'

。教壞人家男女不少。雖然如是。比他一等弄精魂。手腳猶較些子。　洞山瑩拈拂子拂一拂云。者個是佛性。將什麼喚作精魂。又拂云。者個是精魂。將什麼喚作佛性。連拂兩拂云。癡人面前休得說夢。擿下拂子。　大覺升云。大小尊者祇識得精魂。佛性未夢見在。或有問如何是佛性。向道趙錢孫李周吳鄭王。　龍華體云。精魂佛性相去多少。點石化為金玉易。勸人除卻是非難。

草深路塞。將北作南。冒名頂替。不識羞慚。那堪更事語喃喃。賺他無限癡男女。錯認鞍橋作下頷。(香幢海)

古有異見王。執迷生異見。波羅提尊者為君通一線。佛性等虛空。八門常出現。榮華有盛衰。大道無更變。變不變。清涼須是犀牛扇。(南堂靜)

在胎為身。隨緣托質示天真。分明見得當時事。晝夜舒光轉法輪。(劉興朝居士八)

處世名人。我今知是釋迦身。堪悲擾擾昏昏者。個個埋藏無價珍。

在眼曰見。昨夜三更光掣電。照破塵根一物無。始知身坐空王殿。

在耳曰聞。如何昏聵滿乾坤。那知鼓響鐘鳴夜。一一齊開眾妙門。

在鼻辨香。栴檀林里親聞得。徹地薰天只自知。相逢覿面難相識。

在舌談論。方便須開大施門。若是知音兩相見。何勞一默與多言。

在

【現代漢語翻譯】 現代漢語譯本： 教壞人家男女的事情不在少數。雖然是這樣，但比起那些專門玩弄精魂的人，手腳還算乾淨些。洞山瑩（Dongshan Ying）拈起拂塵拂了一下，說：『這個是佛性（Fo Xing，Buddha-nature），用什麼來稱呼精魂？』又拂了一下，說：『這個是精魂，用什麼來稱呼佛性？』連續拂了兩下，說：『不要在癡人面前說夢話。』放下拂塵。大覺（Dajue）禪師說：『各位尊者只認識精魂，佛性還沒夢見過呢。』如果有人問什麼是佛性，就告訴他：『趙錢孫李周吳鄭王。』龍華體（Longhua Ti）禪師說：『精魂和佛性相差多少？點石成金玉容易，勸人去除是非難。』

草深路被堵塞，把北當成南。冒名頂替，不知羞恥。哪裡經得起再三嘮叨，欺騙了無數癡男怨女，錯誤地把鞍橋當成下巴。（香幢海（Xiangchuang Hai））

古時候有異見王（Yijian Wang），執迷不悟產生錯誤的見解。波羅提尊者（Poluoti Zunzhe）為君王打通一線光明。佛性等同於虛空，八個門徑經常顯現。榮華富貴有盛衰，大道真理永不改變。變與不變，清涼的境界需要犀牛扇。（南堂靜（Nantang Jing））

在胎中是身，隨順因緣寄託形體，展現天真。分明可見當時的事情，晝夜不停地舒放光明，轉動法輪。（劉興朝（Liu Xingchao）居士）

處世的名人，我現在知道是釋迦牟尼佛（Shijia Muni Fo）的化身。可悲的是那些擾擾攘攘、昏昏沉沉的人，個個都埋藏著無價的珍寶。

在眼睛裡叫做見，昨夜三更時分，光芒如閃電般劃過。照破塵世的根源，一無所有，才知道自己身坐空王殿。

在耳朵里叫做聞，為什麼昏聵的人遍佈天地之間？哪裡知道鼓響鐘鳴的夜晚，每一個聲音都同時開啟了眾妙之門。

在鼻子里辨別香氣，在栴檀（Zhan Tan）林里親自聞到。香氣徹地薰天，只有自己知道，相逢對面也難以相識。

在舌頭上談論，方便之門必須大開。如果是知音，彼此相見，何必費力保持沉默或多說話。

在

【English Translation】 English version: Teaching men and women to do bad things is not uncommon. Although this is the case, compared to those who specialize in manipulating spirits, their hands and feet are still cleaner. Dongshan Ying (Dongshan Ying) picked up the whisk and flicked it, saying: 'This is Buddha-nature (Fo Xing), what should we call the spirit?' He flicked it again, saying: 'This is the spirit, what should we call Buddha-nature?' He flicked it twice in a row, saying: 'Don't talk about dreams in front of fools.' He put down the whisk. Dajue (Dajue) Zen master said: 'Venerable ones, you only know the spirit, you haven't even dreamed of Buddha-nature.' If someone asks what Buddha-nature is, tell them: 'Zhao, Qian, Sun, Li, Zhou, Wu, Zheng, Wang.' Longhua Ti (Longhua Ti) Zen master said: 'How much difference is there between spirit and Buddha-nature? It's easy to turn stone into gold and jade, but it's difficult to persuade people to get rid of right and wrong.'

The road is blocked by deep grass, taking north as south. Impersonating and passing off, without knowing shame. How can it withstand repeated nagging, deceiving countless foolish men and women, mistakenly taking the saddle bridge as the chin. (Xiangchuang Hai)

In ancient times, there was King Yijian (Yijian Wang), who was stubbornly obsessed and produced wrong views. Venerable Poluoti (Poluoti Zunzhe) opened a line of light for the king. Buddha-nature is equal to emptiness, and the eight gates often appear. Glory and wealth have prosperity and decline, but the great truth never changes. Changing or not changing, the coolness requires a rhinoceros fan. (Nantang Jing)

In the womb, it is the body, entrusting the form according to conditions, showing innocence. Clearly seeing the events of that time, day and night constantly releasing light and turning the Dharma wheel. (Layman Liu Xingchao)

A famous person in the world, I now know is the incarnation of Shakyamuni Buddha (Shijia Muni Fo). It is sad that those who are disturbed and confused, each one buries priceless treasures.

In the eye it is called seeing, last night at midnight, the light flashed like lightning. Illuminating the roots of the dust, there is nothing, and then I know that I am sitting in the empty king's palace.

In the ear it is called hearing, why are foolish people all over the world? How do they know that on the night of drums and bells, every sound simultaneously opens the gate of all wonders.

In the nose, it distinguishes fragrance, personally smelling it in the sandalwood (Zhan Tan) forest. The fragrance permeates the sky and the earth, only oneself knows, and it is difficult to recognize each other even when meeting face to face.

Speaking on the tongue, the door of convenience must be opened wide. If they are kindred spirits and meet each other, why bother to remain silent or talk too much.

In

手執捉。放開捏聚總由伊。笑他龐老當年道。運水般柴未是奇。

在足運奔。草鞋蹋曜無訊息。吾今了了報君知。自是不歸歸便得。

梵志

詩曰。梵志身死去。魂魄見閻老。讀盡百王書。不免被捶拷。

風穴沼云。一稱南無佛。皆已成佛道。　千巖長云。祇是現成話。風穴用恰好。　芥庵大云。梵志俗氣不除。風穴未免擔板。且道蔣山有何長處。不敬功德天。誰嫌黑暗女。

天臺豐干禪師

謂寒山拾得曰。你共我去游五臺。便是我同流。若不去。不是我同流。山曰你去游作么。師曰禮文殊。山曰你不是我同流。

翠巖芝云。大似辯才見蕭翼。　寶壽方云。明施縱奪。還他寒山暗下鉤錐。須是豐干。若在衲僧門下。並須吃棒。　靈溪昱云。五更侵早起。更有夜行人。

天臺寒山子

因趙州到。遊山次見牛跡。山問上座還識牛么。州曰不識。山指牛跡曰此是五百羅漢遊山。曰既是羅漢因什麼卻喚作牛去。山曰蒼天蒼天。州呵呵大笑。山曰作什麼。曰蒼天蒼天。山曰者小廝兒卻有大人作略。

靈巖儲云。寒山也是虛空里剜窟竉。趙州眼光爍破四天下。盡力祇道得個不識。祇如二人一等道蒼天蒼天。還有優劣也無。一僧云蒼天蒼天。巖云識得你也。僧擬議。

【現代漢語翻譯】 現代漢語譯本： 手中拿著或放開，捏合或散開，都由它自己決定。可笑龐蘊（Pang Yun，唐代禪者）當年說，『運水搬柴』還不算稀奇。

在腳下奔跑，穿著草鞋行走卻沒有留下任何軌跡。我現在完全明白了，告訴你吧，本來就不是歸去，而是歸來才能得到。

梵志（Brahmin，古印度婆羅門）

詩中說：梵志身死之後，魂魄見到了閻王（Yama，佛教中的地獄之王）。讀盡了百王之書，也免不了被捶打拷問。

風穴沼（Fengxue Zhao，禪師名）說：一聲稱念『南無佛（Namo Buddha，皈依佛陀）』，皆已成就佛道。千巖長（Qianyan Chang，禪師名）說：這只是現成的話。風穴用得恰到好處。芥庵大（Jie'an Da，禪師名）說：梵志的俗氣未除，風穴也難免固執。且說蔣山（Jiangshan，山名）有什麼長處？不敬功德天（Lakshmi，印度教中的財富女神），誰會嫌棄黑暗女（Alakshmi，印度教中的不幸女神）。

天臺豐干禪師（Tiantai Fenggan Chanshi，禪師名）

對寒山（Hanshan，唐代隱士）和拾得（Shide，唐代隱士）說：『你們和我一起去游五臺山（Mount Wutai，佛教名山），就是我的同道。如果不去，就不是我的同道。』寒山說：『你去游五臺山做什麼？』禪師說：『禮拜文殊菩薩（Manjusri，佛教中的智慧菩薩）。』寒山說：『你不是我的同道。』

翠巖芝（Cuiyan Zhi，禪師名）說：太像辯才（Biancai，人名）遇見蕭翼（Xiaoyi，人名）。寶壽方（Baoshou Fang，禪師名）說：明裡施捨，暗裡奪取，還是寒山暗中下了鉤錐。必須是豐干。若在衲僧（衲僧，指僧人）門下，都必須捱打。靈溪昱（Lingxi Yu，禪師名）說：五更天還沒亮就起來，還有夜裡趕路的人。

天臺寒山子（Tiantai Hanshanzi，即寒山）

因為趙州（Zhaozhou，禪師名）到來，（寒山）在遊山時看見牛的足跡。寒山問趙州：『上座（Shangzuo，對僧人的尊稱）還認識牛嗎？』趙州說：『不認識。』寒山指著牛的足跡說：『這是五百羅漢（Arhat，佛教中的修行者）遊山。』趙州說：『既然是羅漢，為什麼卻說成是牛呢？』寒山說：『蒼天啊蒼天。』趙州呵呵大笑。寒山說：『做什麼？』趙州說：『蒼天啊蒼天。』寒山說：『這小廝兒卻有大人的作為。』

靈巖儲（Lingyan Chu，禪師名）說：寒山也是在虛空中挖窟窿。趙州眼光銳利，照破四天下。盡力也只說了一個『不認識』。如果兩人同樣說『蒼天蒼天』，還有優劣之分嗎？一個僧人說『蒼天蒼天』。靈巖說：『認識你了。』僧人猶豫不決。

【English Translation】 English version: Holding or releasing, grasping or scattering, all are determined by it. It's laughable that Pang Yun (Pang Yun, a Chan practitioner of the Tang Dynasty) said in his time, 'Carrying water and firewood' is not so extraordinary.

Running with feet, walking in straw sandals without leaving any trace. Now I fully understand and tell you, it was never about returning, but only by returning can one attain.

Brahmin (Brahmin, an ancient Indian priest)

The poem says: After the Brahmin died, his soul saw Yama (Yama, the king of hell in Buddhism). Having read all the books of a hundred kings, he could not avoid being beaten and interrogated.

Fengxue Zhao (Fengxue Zhao, a Chan master) said: Uttering 'Namo Buddha (Namo Buddha, Homage to Buddha)' once, all have already attained Buddhahood. Qianyan Chang (Qianyan Chang, a Chan master) said: These are just ready-made words. Fengxue used them perfectly. Jie'an Da (Jie'an Da, a Chan master) said: The Brahmin's worldliness has not been removed, and Fengxue is also inevitably stubborn. Now, what are the merits of Jiangshan (Jiangshan, a mountain name)? If one does not respect Lakshmi (Lakshmi, the Hindu goddess of wealth), who would dislike Alakshmi (Alakshmi, the Hindu goddess of misfortune).

Chan Master Fenggan of Tiantai (Tiantai Fenggan Chanshi, a Chan master)

Said to Hanshan (Hanshan, a recluse of the Tang Dynasty) and Shide (Shide, a recluse of the Tang Dynasty): 'If you go with me to visit Mount Wutai (Mount Wutai, a famous Buddhist mountain), you are my companions. If you don't go, you are not my companions.' Hanshan said: 'What are you going to Mount Wutai for?' The Chan master said: 'To pay homage to Manjusri (Manjusri, the Bodhisattva of wisdom in Buddhism).' Hanshan said: 'You are not my companion.'

Cuiyan Zhi (Cuiyan Zhi, a Chan master) said: It's too much like Biancai (Biancai, a person's name) meeting Xiaoyi (Xiaoyi, a person's name). Baoshou Fang (Baoshou Fang, a Chan master) said: Giving openly and seizing secretly, it was still Hanshan who secretly set the hook and awl. It must be Fenggan. If he were under the disciples of a monastic (monastic, referring to monks), he would have to be beaten. Lingxi Yu (Lingxi Yu, a Chan master) said: Getting up early before dawn, there are still people traveling at night.

Hanshanzi of Tiantai (Tiantai Hanshanzi, i.e., Hanshan)

Because Zhaozhou (Zhaozhou, a Chan master) arrived, (Hanshan) saw the footprints of a cow while traveling in the mountains. Hanshan asked Zhaozhou: 'Do you recognize the cow, venerable monk (Shangzuo, an honorific for monks)?' Zhaozhou said: 'I don't recognize it.' Hanshan pointed to the cow's footprints and said: 'These are the five hundred Arhats (Arhat, practitioners in Buddhism) traveling in the mountains.' Zhaozhou said: 'Since they are Arhats, why do you call them cows?' Hanshan said: 'Oh heavens, oh heavens.' Zhaozhou laughed heartily. Hanshan said: 'What are you doing?' Zhaozhou said: 'Oh heavens, oh heavens.' Hanshan said: 'This little servant has the actions of a great man.'

Lingyan Chu (Lingyan Chu, a Chan master) said: Hanshan is also digging holes in the void. Zhaozhou's eyes are sharp, illuminating the four worlds. He tried his best to say only 'I don't recognize it.' If the two of them say 'Oh heavens, oh heavens' in the same way, is there any difference in quality? A monk said 'Oh heavens, oh heavens.' Lingyan said: 'I recognize you.' The monk hesitated.

巖卻云蒼天蒼天。

寒山預知溈山來國清受戒。遂與拾得往松門接。溈山才到。二人從路兩邊透出。作大蟲㖃三聲。溈山屹然無對。寒山曰。自從靈山一別迄至於今。還相記得么。溈山無對。拾得拈起拄杖曰。老兄喚者個作什麼。溈山又無對。寒山曰。休休不用問。他自從別從已曾三生作國王來。總忘卻也。

永寧鼎云。者兩個掣風掣顛漢。使盡神通用盡伎倆。要且出溈山圈圚不得。復頌。

一抬一捺笑清風。野鶴無心參碧空。可嘆憨憨渾不顧。相依相盻白雲中。

寒山詩曰。若解捉老鼠。不在五白貓。若能悟理性。那由錦繡袍。珍珠入席袋。佛性止蓬茅。一群取相漢。用意總無交。

僧鑒青雲。好座天臺山被者漢涂污了也。

寒山因眾僧炙茄次。山將茄串向一僧背上打一下。僧回首。山呈起串曰是什麼。僧曰者風顛漢。山卻向旁僧曰。你道者個師僧費卻我多少鹽醬。

寶峰文云。寒山打者僧。實為費鹽醬多。莫別有道理。　黃龍清云。寒山祇知為者僧費多少鹽醬。不知自己拋撒更多。那裡是拋撒處。良久云。十方世界成狼藉。一日收來五味全。　獅林則云。大樹大皮裹。小樹小皮纏。者僧既受寒山點檢。寒山也合受人點檢。　城山洽代奪茄串打云。茄子也不識。

【現代漢語翻譯】 現代漢語譯本 巖頭云：蒼天啊蒼天！

寒山（Hanshan，人名）預先知道溈山（Weishan，人名）要來國清寺（Guoqing Temple，地名）受戒。於是和拾得（Shide，人名）到松門（Songmen，地名）去迎接。溈山剛到，兩人從路兩邊跳出來，像大蟲一樣吼叫三聲。溈山卻默然無語。寒山說：『自從靈山（Ling Mountain，地名）一別，直到今天，還記得我嗎？』溈山沒有回答。拾得拿起拄杖說：『老兄，你叫這個做什麼？』溈山又沒有回答。寒山說：『算了算了，不用問了。他自從分別后，已經三世做國王了，全都忘記了。』

永寧鼎（Yongning Ding，人名）說：『這兩個瘋瘋癲癲的傢伙，使盡神通，用盡伎倆，最終還是逃不出溈山的圈子。』又作頌說：

『一抬一捺笑清風，野鶴無心參碧空。可嘆憨憨渾不顧，相依相盼白雲中。』

寒山的詩說：『如果懂得捉老鼠，不在乎是不是五花貓。如果能夠領悟理性，又何必在乎穿不穿錦繡袍。珍珠放在破席袋裡，佛性止於蓬茅之中。一群執著于外相的人，用心和他們交往也是白費。』

僧鑒青（Seng Jianqing，人名）說：『好好的天臺山（Mount Tiantai，地名）被這些人涂污了。』

寒山因為眾僧正在烤茄子，寒山拿起茄子串向一個僧人的背上打了一下。僧人回頭，寒山舉起茄子串問：『這是什麼？』僧人說：『這個瘋癲漢。』寒山卻向旁邊的僧人說：『你說這個師父費了我多少鹽醬？』

寶峰文（Baofeng Wen，人名）說：『寒山打這個僧人，確實是因為費鹽醬太多，莫非還有別的道理？』黃龍清（Huanglong Qing，人名）說：『寒山只知道為這個僧人費了多少鹽醬，不知道自己拋灑的更多。哪裡是拋灑的地方？』良久說：『十方世界一片狼藉，一日收拾起來五味俱全。』獅林則（Shilin Ze，人名）說：『大樹用大樹皮包裹，小樹用小樹皮纏繞。這個僧人既然受到了寒山的點檢，寒山也應該受到別人的點檢。』城山洽（Chengshan Qia，人名）代替他奪過茄子串打過去說：『茄子也不認識。』

【English Translation】 English version Yantou said: 'Oh, heavens, heavens!'

Hanshan knew in advance that Weishan would come to Guoqing Temple to receive the precepts. So he and Shide went to Songmen to meet him. As soon as Weishan arrived, the two of them jumped out from both sides of the road, roaring three times like tigers. Weishan remained silent. Hanshan said, 'Since our parting at Ling Mountain, until today, do you still remember me?' Weishan did not answer. Shide picked up his staff and said, 'Old brother, what are you calling this?' Weishan still did not answer. Hanshan said, 'Forget it, forget it, no need to ask. Since our separation, he has been a king for three lifetimes, and he has forgotten everything.'

Yongning Ding said, 'These two crazy fellows, using all their supernatural powers and tricks, still cannot escape Weishan's circle.' He also composed a verse:

'A lift and a press, laughing at the clear breeze, the wild crane has no intention of contemplating the blue sky. It is a pity that the foolish ones are completely oblivious, relying on each other and gazing at each other in the white clouds.'

Hanshan's poem says, 'If you know how to catch mice, it doesn't matter if it's a calico cat. If you can understand reason, why bother about wearing embroidered robes? Pearls in a tattered bag, Buddha-nature stops at a thatched hut. A group of people attached to appearances, it's useless to interact with them with good intentions.'

Seng Jianqing said, 'The good Mount Tiantai has been defiled by these people.'

Because the monks were roasting eggplants, Hanshan took a string of eggplants and hit a monk on the back. The monk turned around, and Hanshan held up the string of eggplants and asked, 'What is this?' The monk said, 'This crazy fellow.' Hanshan then said to the monk next to him, 'Do you know how much salt and sauce this monk has cost me?'

Baofeng Wen said, 'Hanshan hit this monk, indeed because he cost too much salt and sauce, could there be another reason?' Huanglong Qing said, 'Hanshan only knows how much salt and sauce this monk cost, but he doesn't know that he himself is scattering even more. Where is the place of scattering?' After a long silence, he said, 'The ten directions of the world are in a mess, but one day when it is cleaned up, all five flavors will be complete.' Shilin Ze said, 'Big trees are wrapped in big bark, small trees are wrapped in small bark. Since this monk has been inspected by Hanshan, Hanshan should also be inspected by others.' Chengshan Qia took the eggplant string and hit him, saying, 'You don't even recognize an eggplant.'

寒山曰。井底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若要學菩提。但看此模㨾。

洞山聰良久云。還知落處也無。若也不知落處。看看。須菩提入僧堂里去也。珍重。

寒山偈曰。吾心似秋月。碧潭光皎潔。無物堪比倫。教我如何說。

保福權云。吾心似燈籠。點火內外紅。有物堪比倫。來朝日出東。　靈溪昱云。大小寒山出門不認貨。好與三十拄杖。

拾得

埽地次。寺主問汝名拾得。因豐干拾得汝歸。汝畢竟名什麼。得乃放下笤帚叉手而立。主再問。得拈帚埽地竟去。寒山捶胸曰蒼天蒼天。得曰作什麼。山曰。不見道東家人死。西家助哀。二人作舞笑哭而去。

靈巖儲云。寺主祇問一個姓名。拾得將無量劫來氏族名字一齊陳出。寺主直是妙智圓明分疏不下。寒山雖將眾藝字母重為註疏。幾多人作哭笑會。不識自己姓名者不妨疑著。

大地塳塵日不清。不知何法得安寧。祇饒鐵鑄生笤帚。掃到驢年轉更深。(梅谷悅)

天臺智者大師

在南嶽誦法華經。至藥王品是真精進是名真法供養如來。於是悟法華旋陀羅尼三昧。親見靈山一會儼然未散。

徑山杲云。而今未獲旋陀羅尼者。還見靈山一會否。若見。以何為證。若不見。是真精進是名

【現代漢語翻譯】 現代漢語譯本： 寒山說：井底也能生出紅塵，高峰之上涌起白色浪花。石女也能生出石兒，烏龜的毛一寸寸地生長。如果想要學習菩提（bodhi，覺悟），就看看這個樣子吧。 洞山聰（Dongshan Cong，人名）停頓良久說：還知道落腳之處嗎？如果不知道落腳之處，看看，須菩提（Subhuti，佛陀的弟子）已經進入僧堂里去了。珍重。 寒山偈語說：我的心就像秋天的月亮，在碧綠的深潭中光輝皎潔。沒有什麼東西可以比擬，教我如何說呢？ 保福權（Baofu Quan，人名）說：我的心就像燈籠，點燃后內外通紅。有東西可以比擬，等待明日太陽從東方升起。靈溪昱（Lingxi Yu，人名）說：大小寒山（Hanshan，人名）出門都不認識貨物，應該給他們三十拄杖。 拾得（Shide，人名） 拾得在掃地時，寺主問：你名叫拾得，因為豐干（Fenggan，人名）拾到你帶回來，你到底叫什麼名字？拾得於是放下笤帚，叉手而立。寺主再次問，拾得拿起笤帚掃地，逕直離去。寒山捶胸說：蒼天啊蒼天。拾得問：做什麼？寒山說：沒聽過嗎，東家死了人，西家幫忙哀悼。兩人作舞、笑著、哭著離去。 靈巖儲（Lingyan Chu，人名）說：寺主只是問一個姓名，拾得將無量劫以來的氏族名字一齊陳述出來。寺主真是妙智圓明，無法分辨。寒山即使將各種技藝字母重新註釋疏解，也有很多人只當是哭笑聚會。不認識自己姓名的人不妨懷疑著。 大地塵土飛揚，日子不得清凈，不知用什麼方法才能得到安寧。縱然用鐵鑄造的笤帚，掃到驢年也只會越來越深。（梅谷悅） 天臺智者大師（Tiantai Zhiyi，人名） 在南嶽誦讀《法華經》（Lotus Sutra）。讀到《藥王品》時，領悟到『是真精進，是名真法供養如來』的含義，於是悟得法華旋陀羅尼三昧（Lotus Samadhi），親眼見到靈山一會（Grdhrakuta，佛陀說法地）的盛況，彷彿還未散去。 徑山杲（Jingshan Gao，人名）說：如今沒有獲得旋陀羅尼（dharani，咒語）的人，還見到靈山一會嗎？如果見到，用什麼來證明？如果沒見到，『是真精進，是名

【English Translation】 English version: Hanshan said: Red dust can arise from the bottom of a well, and white waves can surge on the peak of a high mountain. A stone woman can give birth to a stone child, and the hair of a tortoise grows inch by inch. If you want to learn Bodhi (bodhi, enlightenment), just look at this appearance. Dongshan Cong (Dongshan Cong, a person's name) paused for a long time and said: Do you still know where to land? If you don't know where to land, look, Subhuti (Subhuti, one of the Buddha's disciples) has already entered the monks' hall. Take care. Hanshan's verse says: My heart is like the autumn moon, shining brightly in the green pool. There is nothing comparable to it, how can I describe it? Baofu Quan (Baofu Quan, a person's name) said: My heart is like a lantern, red inside and out when lit. There is something comparable to it, wait for the sun to rise from the east tomorrow. Lingxi Yu (Lingxi Yu, a person's name) said: Neither big nor small Hanshan (Hanshan, a person's name) recognize goods when they go out, they should be given thirty staffs. Shide (Shide, a person's name) When Shide was sweeping the floor, the abbot asked: Your name is Shide, because Fenggan (Fenggan, a person's name) picked you up and brought you back, what is your real name? Shide then put down the broom, folded his hands and stood there. The abbot asked again, Shide picked up the broom and swept the floor, and left straight away. Hanshan beat his chest and said: Heavens, oh heavens. Shide asked: What are you doing? Hanshan said: Haven't you heard, when the neighbor on the east side dies, the neighbor on the west side helps to mourn. The two danced, laughed, and cried as they left. Lingyan Chu (Lingyan Chu, a person's name) said: The abbot only asked for a name, and Shide stated all the clan names from countless kalpas. The abbot was truly wonderfully wise and enlightened, unable to distinguish. Even if Hanshan re-annotated and explained the various skill letters, many people only regarded it as a gathering of crying and laughing. Those who do not know their own names may as well doubt it. The earth is covered with dust, and the days are not clear. I don't know what method can be used to obtain peace. Even if a broom made of iron is used, sweeping until the year of the donkey will only make it deeper and deeper. (Meigu Yue) Great Master Zhiyi of Tiantai (Tiantai Zhiyi, a person's name) While reciting the Lotus Sutra (Lotus Sutra) on Mount Nan, when he reached the 'Medicine King Chapter', he realized the meaning of 'This is true diligence, this is called truly offering to the Tathagata', and thus attained the Lotus Samadhi (Lotus Samadhi), and personally saw the grand occasion of the assembly on Mount Grdhrakuta (Grdhrakuta, the place where the Buddha preached), as if it had not yet dispersed. Jingshan Gao (Jingshan Gao, a person's name) said: Those who have not yet obtained the dharani (dharani, mantra) now, do they still see the assembly on Mount Grdhrakuta? If you see it, what is the proof? If you don't see it, 'This is true diligence, this is called

真法供養如來。　靈巖儲云。清波萬里。湛寂凝然。寶月凌虛。光吞群像。正恁么時。喚什麼作旋陀羅尼三昧。驀地迅雷一擊。猛風四起。雲散星飛。水枯月落。靈山一會又向甚處去也。諸人要識智者么。夾路桃花風雨後。馬蹄何處避殘紅。

世尊三昧安詳起。師悟藥王精進時。靈鷲山中人未散。不因南嶽有誰知。(楊無為)

溪山盡處夕陽斜。溪上冬風雪滿沙。便是江南舊行路。和煙隔水見梅花。(蘿月瑩)

舍盡家財與己財。祇將真法供如來。當初一路今何在。觸目靈山翠作堆。(天目禮)

好將真法供如來。花在幽巖險處開。一夜狂風吹欲盡。落英無數點莓苔。(虛堂愚)

法華志言大士

因丞相呂許公問佛法大意。師曰本來無一物。一味卻成真。

資福玉云。既無一物。將那一味成真。者㨾佛法大意瞞許公即得。若有問資福佛法大意。即云本來物物皆成現。莫將一味認為真。　三昧真云。認一味。墮志言窌里。不認一味。墮資福窌里。認即是。不認即是。

志言因集仙王質問如何是祖師西來意。師曰。青山影里潑藍起。寶塔高吟撼曉風。質曰請法華燒香。師曰。未從齋戒覓。不向佛邊求。

江天銓云。賓主二俱負墮。待質云請燒香。何不答云汝還要

【現代漢語翻譯】 現代漢語譯本： 以真法供養如來。靈巖積聚雲氣，清澈的波濤綿延萬里，深邃寂靜凝固不變。如寶玉般的月亮升上天空，光芒吞沒萬物。正在這個時候，稱什麼為旋陀羅尼三昧（一種禪定狀態）呢？忽然間迅猛的雷聲一擊，狂風四起，云消星散，水枯月落。靈山法會又到哪裡去了呢？各位想要認識智者嗎？夾道桃花經過風雨之後，馬蹄在哪裡躲避殘餘的紅花？

世尊從三昧（一種禪定狀態）中安詳起身，禪師領悟藥王菩薩精進修行之時。靈鷲山中的人們還未散去，如果不是因為南嶽懷讓禪師，有誰會知道馬祖道一禪師開悟的因緣呢？（楊無為禪師）

溪流山巒的盡頭夕陽西斜，溪上的冬風夾雜著白雪覆蓋沙灘。這便是江南曾經走過的路，在煙霧瀰漫的水面上，隱約可見梅花。（蘿月瑩禪師）

捨棄所有的家產和自己的財產，只用真正的佛法供養如來。當初走過的路如今在哪裡呢？映入眼簾的靈山，翠綠如堆。（天目禮禪師）

好好地用真法供養如來，花朵在幽深巖石的險峻之處開放。一夜狂風吹得幾乎凋零殆盡，無數落花散落在莓苔之上。（虛堂愚禪師）

法華志言禪師

因為丞相呂許公詢問佛法的大意，禪師說：『本來沒有一物，一味反而成就真實。』

資福玉云禪師說：『既然沒有一物，用哪一味來成就真實？這樣說佛法大意，可以瞞過許公，如果有人問資福佛法的大意，就說本來萬物都顯現，不要把一味認為是真實。』三昧真禪師說：『認為一味，就落入志言禪師的窠臼里；不認為一味，就落入資福禪師的窠臼里。認為就是，不認為就是。』

志言禪師因為集仙王質詢問什麼是祖師西來意（達摩祖師從西方來到中國的目的），禪師說：『青山倒映在水中泛起青藍色，寶塔高聲吟唱震動清晨的風。』王質說：『請法華燒香。』禪師說：『不從齋戒中尋求，不向佛那裡祈求。』

江天銓禪師說：『賓主雙方都失敗了。等待王質說請燒香，為什麼不回答說你還要……』

【English Translation】 English version: Offering the Tathagata with the True Dharma. The spiritual cliffs store clouds, and the clear waves stretch for myriad miles, profound stillness solidifies. A jewel-like moon ascends into the void, its light swallowing all forms. At just this moment, what do you call the Samadhi (a state of meditative consciousness) of revolving Dharani (a type of mantra)? Suddenly, a swift thunderclap strikes, a fierce wind rises, clouds scatter and stars fly, water dries up and the moon falls. Where has the assembly on Vulture Peak gone? Do you all want to know the wise one? After wind and rain, peach blossoms line the road, where do the horses' hooves avoid the remaining red blossoms?

The World-Honored One arises peacefully from Samadhi (a state of meditative consciousness), the master awakens when Bhaisajyaraja (Medicine King Bodhisattva) is diligent. The people in Vulture Peak have not yet dispersed; if not for Nanyue Huairang (a Chan Buddhist monk), who would know of Mazu Daoyi's (a Chan Buddhist monk) enlightenment? (Yang Wugui)

Where streams and mountains end, the setting sun slants, winter winds on the stream fill the sand with snow. This is the old road of Jiangnan (a geographic area in China), amidst the misty waters, plum blossoms are seen. (Luo Yueying)

Giving up all family wealth and personal possessions, only using the true Dharma to offer to the Tathagata. Where is the original path now? The spiritual mountain meets the eye, piled up green. (Tianmu Li)

It is good to offer the Tathagata with the true Dharma, flowers bloom in the secluded cliffs in dangerous places. A night of fierce wind blows almost to the end, countless fallen petals dot the moss. (Xutang Yu)

Dharma Flower Zhiyan (a Chan Buddhist monk)

Because Chancellor Lu Xugong asked about the great meaning of the Buddha Dharma, the master said: 'Originally there is not a single thing, one flavor instead becomes true.'

Zifu Yu Yun said: 'Since there is not a single thing, with what flavor will you accomplish truth? Saying the great meaning of the Buddha Dharma in this way, you can deceive Xu Gong, but if someone asks about the great meaning of Zifu's Buddha Dharma, then say originally all things manifest, do not take one flavor as truth.' Sanmei Zhen said: 'Recognizing one flavor, you fall into Zhiyan's pit; not recognizing one flavor, you fall into Zifu's pit. Recognizing is it, not recognizing is it.'

Zhiyan, because Ji Xian Wangzhi asked what is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West), the master said: 'In the shadow of the green mountains, blue arises, the high chanting of the pagoda shakes the morning wind.' Wangzhi said: 'Please burn incense for the Dharma Flower.' The master said: 'Not seeking from fasting and purification, not seeking from the side of the Buddha.'

Jiang Tianquan said: 'Both guest and host have failed. Waiting for Wangzhi to say please burn incense, why not answer saying you still want...'

覓第二瓣那。待志言云未從齋戒覓不向佛邊求。何不答云。向來疑著者老漢。如今有問西來意。山僧劈脊與它三十。有請燒香者。今日卻放過。何故。傷龜恕鱉總由在我。　廠阿䘄云。王質當時若掩耳出去。志言肯它是。不肯它是。復頌。

江南為客旅。夜夜問歸船。夢裡一聲啞。扶橈過那邊。

山影本非眼裡見。塔吟豈屬耳邊聞。會得不須生別解。一毫頭上薦全真。(四航海)

志言因國子助教徐岳問祖師西來意。師曰街頭東畔底。曰某甲未會。師曰三般人不會。

東蓮詠云。徐岳當時待道街頭東畔底。作禮便出。不惟做個伶俐道者。亦免志言第二杓惡水。　普明御云。街頭東畔底。還是西來意也無。既是。因甚三般人不會。徐岳何不進云。老漢𠰒。看志言又作甚麼伎倆。

志言因僧問。世有佛否。師曰。寺里文殊有。

資福玉云。蚯蚓穿過你眼睛。蝦蟆跳進你髑髏。避之不得。即之不能。惟有寺里文殊卻沒有。　三昧真云。眼睛穿瞎也。髑髏穿破也。既不用避。亦不用即。且道寺里文殊還有也無。

志言因僧問。師凡耶聖耶。師遂舉手曰。我不在此住。

魯庵遠云。不在此住。志言較些子。無端舉手作么。我者里清斯濯纓。濁斯濯足。笑看孺子之風雅。

【現代漢語翻譯】 現代漢語譯本： 覓第二瓣那（指不可得）。待志言說，『未從齋戒覓，不向佛邊求。』何不回答說：『向來懷疑著老漢。如今有問西來意（Bodhidharma帶來的禪宗真諦）。』山僧劈脊與他三十（打他三十下）。有請燒香者，今日卻放過。何故？傷龜恕鱉總由在我。 廠阿䘄說：『王質當時若掩耳出去，志言肯它（認可）是，不肯它（認可）是？』復頌： 『江南為客旅，夜夜問歸船。夢裡一聲啞，扶橈過那邊。』 『山影本非眼裡見，塔吟豈屬耳邊聞。會得不須生別解，一毫頭上薦全真（完全的真理）。』(四航海) 志言因國子助教徐岳問祖師西來意（Bodhidharma帶來的禪宗真諦）。師曰：『街頭東畔底。』曰：『某甲未會。』師曰：『三般人不會。』 東蓮詠說：『徐岳當時待道街頭東畔底，作禮便出。不惟做個伶俐道者，亦免志言第二杓惡水。』普明御說：『街頭東畔底，還是西來意（Bodhidharma帶來的禪宗真諦）也無？既是，因甚三般人不會？徐岳何不進云：老漢𠰒，看志言又作甚麼伎倆？』 志言因僧問：『世有佛否？』師曰：『寺里文殊（Manjusri，智慧的象徵）有。』 資福玉說：『蚯蚓穿過你眼睛，蝦蟆跳進你髑髏。避之不得，即之不能。惟有寺里文殊（Manjusri，智慧的象徵）卻沒有。』三昧真說：『眼睛穿瞎也，髑髏穿破也。既不用避，亦不用即。且道寺里文殊（Manjusri，智慧的象徵）還有也無？』 志言因僧問：『師凡耶聖耶？』師遂舉手曰：『我不在此住。』 魯庵遠說：『不在此住，志言較些子。無端舉手作么？我者里清斯濯纓，濁斯濯足。笑看孺子之風雅。』

【English Translation】 English version: Seeking the second petal of that (referring to the unattainable). Waiting for Zhìyán to say, 'Not seeking from fasting, not asking at the Buddha's side.' Why not answer, 'I have always suspected this old man. Now someone asks about the meaning of Bodhidharma's arrival from the West (the true essence of Zen Buddhism brought by Bodhidharma).' This mountain monk would give him thirty blows on the back. Someone offers incense, but today I'll let him off. Why? Harming turtles and sparing soft-shelled turtles is all up to me. Chǎng Ān said, 'If Wáng Zhì had covered his ears and left at that time, would Zhìyán have affirmed it (acknowledged it) or not affirmed it (acknowledged it)?' He then composed a verse: 'Traveling in the south of the Yangtze River, every night I ask about the returning boat. In a dream, a mute sound, supporting the oar to cross to the other side.' 'Mountain shadows are not seen by the eyes, pagoda chants do not belong to the ears. Understanding does not require separate interpretations, on the tip of a hair, recommend the complete truth (complete truth).'(Four Voyages) Zhìyán, because the assistant professor of the Imperial Academy, Xú Yuè, asked about the meaning of the Patriarch's arrival from the West (the true essence of Zen Buddhism brought by Bodhidharma). The master said, 'The bottom of the east side of the street.' He said, 'I don't understand.' The master said, 'Three kinds of people don't understand.' Dōnglián Yǒng said, 'If Xú Yuè had waited to say 'the bottom of the east side of the street' at that time, made a bow and left, he would not only be a clever Daoist, but also avoid Zhìyán's second ladle of dirty water.' Pǔmíng Yù said, 'Is the bottom of the east side of the street the meaning of Bodhidharma's arrival from the West (the true essence of Zen Buddhism brought by Bodhidharma) or not? If it is, why don't three kinds of people understand? Why doesn't Xú Yuè go forward and say, 'Old man, what tricks are you playing now?' Zhìyán, because a monk asked, 'Is there a Buddha in the world?' The master said, 'There is Manjusri (Manjusri, symbol of wisdom) in the temple.' Zīfú Yù said, 'Earthworms pierce through your eyes, toads jump into your skull. You can't avoid it, you can't approach it. Only Manjusri (Manjusri, symbol of wisdom) in the temple is not there.' Sānmèi Zhēn said, 'Eyes are pierced blind, skulls are broken. Since there is no need to avoid, there is no need to approach. Tell me, is there still Manjusri (Manjusri, symbol of wisdom) in the temple or not?' Zhìyán, because a monk asked, 'Is the master ordinary or a sage?' The master then raised his hand and said, 'I don't live here.' Lǔ'ān Yuǎn said, 'Not living here, Zhìyán is a bit better. Why raise your hand for no reason? Here, I wash my tassels if it's clean, and wash my feet if it's dirty. I laugh and watch the elegance of the child.'

我不在此住。聖凡成剩語。深林秋夜寒。木落聲疑雨。(廠阿䘄)

西天祖師

初祖迦葉尊者

蹋泥次。有一沙彌問尊者。何得自為。祖曰。我若不為。誰為我為。

法眼益云。我當時若見。拽來蹋泥。　五祖戒云。迦葉與沙彌說得道理好。　洞山價云。莫要喫茶么。　保寧勇云。雖然如是。旁觀者哂。　西山音云。大小尊者極善和泥合水。

迦葉因外道問。如何是我我。祖曰覓我者是汝我。曰者個是我我。師我何在。祖曰你問我覓。

牧智成云。大小尊者祇解就地彈雀。不能仰面射鵰。待問如何是我我。和聲便打。雲師我何在。亦和聲便打。非但拔出他永劫邪根種子。亦見我祖師門下用處不同。

二祖阿難尊者

問迦葉曰。師兄。世尊傳金襕袈裟外。別傳個甚麼。迦葉召阿難。祖應諾。葉曰倒卻門前剎竿著。

汾陽昭云。不問那知。　五祖戒云。露。　翠巖芝云。千年無影樹。今時沒底靴。　泐潭清云。剎竿未倒。穿卻諸人髑髏。換卻諸人眼睛。剎竿倒后。向甚麼處見釋迦老子。　云居莊云。若向剎竿未倒時會得。埋沒先宗。剎竿倒卻後會得。辜負自己。且道金縷外畢竟別傳何物。三面貍奴腳蹋月。兩頭白牯手拏煙。　漢月藏云。世尊傳底。且道在金襕

【現代漢語翻譯】 現代漢語譯本 我不在此處居住。說聖說凡都是多餘的話。深山老林秋夜寒冷，樹葉飄落的聲音，讓人懷疑是下雨。（廠阿䘄）

西天祖師

初祖 迦葉尊者（Kasyapa，佛教初祖）

迦葉尊者在踩泥的時候，有一個沙彌（Sramanera，出家男子）問尊者，『為何要自己做這些事？』 尊者說：『我若是不自己做，誰來替我做呢？』

法眼益禪師說：『我當時如果見到，就拉過來一起踩泥。』 五祖戒禪師說：『迦葉尊者和沙彌說的道理很好。』 洞山價禪師說：『莫非是想要喝茶嗎？』 保寧勇禪師說：『雖然是這樣，旁觀者會嘲笑。』 西山音禪師說：『大小尊者非常擅長和泥合水。』

迦葉尊者因為有外道（非佛教徒）問：『如何是我的真我？』 尊者說：『尋找真我的人就是你的真我。』 外道說：『這個是我的真我，那麼老師的真我在哪裡？』 尊者說：『你問我，就是在尋找。』

牧智成禪師說：『大小尊者只懂得在地上彈雀，不能仰面射鵰。如果有人問如何是我的真我，就立刻打他。如果問老師的真我在哪裡，也立刻打他。這樣不僅能拔出他永劫的邪根種子，也能看到我祖師門下不同的用處。』

二祖 阿難尊者（Ananda，佛陀十大弟子之一）

阿難尊者問迦葉尊者：『師兄，世尊（釋迦牟尼佛）傳授金襕袈裟（一種袈裟）之外，還傳授了什麼？』 迦葉尊者叫了一聲『阿難』，阿難尊者應了一聲『諾』。迦葉尊者說：『把門前的剎竿（寺廟前的旗桿）倒掉。』

汾陽昭禪師說：『不問怎麼知道？』 五祖戒禪師說：『露。』 翠巖芝禪師說：『千年無影樹，今時沒底靴。』 泐潭清禪師說：『剎竿未倒，穿透所有人的頭顱，換掉所有人的眼睛。剎竿倒后，在哪裡才能見到釋迦老子？』 云居莊禪師說：『如果在剎竿未倒時就領會了，就埋沒了先人的宗旨。在剎竿倒掉后才領會，就辜負了自己。那麼，金縷袈裟之外，到底還傳授了什麼？三面貍奴腳踩月，兩頭白牯手拿煙。』 漢月藏禪師說：『世尊傳授的，且說在金襕袈裟里嗎？』

【English Translation】 English version I do not dwell here. Speaking of the sacred or the mundane is superfluous. In the deep forest, the autumn night is cold. The sound of falling leaves is mistaken for rain. (Chang A Nong)

Western Patriarchs

The First Patriarch, Venerable Kasyapa (Kasyapa, the first patriarch of Buddhism)

While treading in the mud, a Sramanera (Sramanera, a novice monk) asked the Venerable, 'Why do you do this yourself?' The Patriarch said, 'If I do not do it myself, who will do it for me?'

Dharma Eye Yi said, 'If I had seen it then, I would have dragged him over to tread in the mud together.' Fifth Patriarch Jie said, 'The principle spoken by Kasyapa and the Sramanera is good.' Dongshan Jia said, 'Would you like some tea?' Baoning Yong said, 'Although it is so, onlookers will sneer.' Xishan Yin said, 'The great Venerable is extremely skilled at mixing mud and water.'

Because an outsider (non-Buddhist) asked, 'What is my true self?' The Patriarch said, 'The one who seeks the true self is your true self.' The outsider said, 'This is my true self, then where is the teacher's true self?' The Patriarch said, 'Your asking me is seeking.'

Mu Zhicheng said, 'The great Venerable only knows how to shoot sparrows on the ground, not how to shoot eagles in the sky. If someone asks what is my true self, strike him immediately. If he asks where is the teacher's true self, also strike him immediately. This not only uproots the seeds of his eternal evil roots, but also shows the different uses within my Patriarch's lineage.'

The Second Patriarch, Venerable Ananda (Ananda, one of the ten great disciples of the Buddha)

Venerable Ananda asked Kasyapa, 'Elder brother, besides the golden kasaya (a type of robe) transmitted by the World Honored One (Sakyamuni Buddha), what else was transmitted?' Kasyapa called out 'Ananda,' and Ananda responded 'Yes.' Kasyapa said, 'Knock down the flagpole (a flag pole in front of a temple) in front of the gate.'

Fenyang Zhao said, 'How would you know without asking?' Fifth Patriarch Jie said, 'Exposed.' Cuiyan Zhi said, 'A thousand-year shadowless tree, now bottomless boots.' Letan Qing said, 'Before the flagpole falls, it pierces everyone's skull and replaces everyone's eyes. After the flagpole falls, where can you see the old man Sakyamuni?' Yunju Zhuang said, 'If you understand when the flagpole has not fallen, you bury the ancestors' principles. If you understand after the flagpole has fallen, you fail yourself. Then, besides the golden robe, what exactly was transmitted? A three-faced raccoon treads on the moon, a two-headed white bull holds smoke in its hands.' Hanyue Zang said, 'What the World Honored One transmitted, is it in the golden robe?'

袈裟外。金襕袈裟內。咄。

金襕付外有何傳。倒卻門前舊剎竿。不取一時為上瑞。百千年后與人看。(草堂清)

花葉聯芳信有期。飲光抗召劃分披。而今莫問當時事。路上行人口是碑。(正覺逸)

提起金襕。惹倒剎竿。步步蹋著。綠水青山。(旻古佛)

慶喜門前倒剎竿。金襕傳外有何傳。天然外道無師證。爭奈威音佛已前。(張無盡)

心心相照始相知。金色頭陀別是非。五里牌從郭外看。當人不肯怨他誰。(道場如)

琉璃殿上付金襕。棣萼聯芳得二難。門外剎竿從放倒。免教南北問風幡。(上方益)

金襕傳外復何傳。報道門前倒剎竿。好笑蹋青人爛醉。滿川桃李自無言。(石[(工*幾)/石]明)

怛薩阿竭二千年。密付親承盡浪傳。直至如今成露布。剎竿依舊倚門前。(大洪恩)

等閑饒舌話金襕。便與當頭倒剎竿。從此天倫轉無義。冷光猶自逼人寒。(瞎堂遠)

弟應兄呼畫不成。誰人肯向里頭行。自從家破人亡后。直至如今事轉生。(月林觀)

翡翠羽毛。麒麟頭角。弟應兄呼。震動海岳。路遠夜長休把火。倒卻門前剎竿著。(高原泉)

野店山橋逐馬蹄。行行桃李自成蹊。誰知古岸垂楊外。別有春風舞翠微。(

【現代漢語翻譯】 現代漢語譯本：

袈裟之外，金襕袈裟之內。咄！（表示一種呵斥或感嘆）

金襕袈裟之外還有什麼可傳的？推倒門前的舊剎竿（寺廟前豎立的竿子，象徵佛法）。不求一時顯現為吉祥的徵兆，而是要經過千百年后給人們看。（草堂清）

花和葉子一同散發芬芳，相信會有相聚的時候。飲光（迦葉佛的別名）接受召喚，劃分開來。如今不要問當時的事情，路上的行人就是見證。（正覺逸）

提起金襕袈裟，就惹得剎竿倒下。每一步都踩著綠水青山。（旻古佛）

慶喜（阿難的別名）門前倒下了剎竿。金襕袈裟之外還有什麼可傳的？天然的外道無需老師的印證，又怎能奈何威音王佛（過去佛）之前的事情呢？（張無盡）

心心相印才能真正瞭解。金色的頭陀（苦行僧）要分辨是非。五里牌從城外看，當事人不肯埋怨他人。（道場如）

在琉璃殿上交付金襕袈裟，兄弟像棠棣花一樣一同散發芬芳，得到兩個人都很難。門外的剎竿就讓它倒下吧，免得人們爭論南北宗的風幡。（上方益）

金襕袈裟之外還有什麼可傳的？報道說門前的剎竿倒了。可笑那些踏青遊玩的人爛醉如泥，滿山的桃李花自顧自地開放，一言不發。（石[（工*幾）/石]明）

怛薩阿竭（如來佛的梵文音譯）二千年，秘密地交付親身承受，全都成了虛傳。直到如今成了公開的事情，剎竿依舊靠在門前。（大洪恩）

隨便饒舌談論金襕袈裟，就好像當頭推倒剎竿一樣。從此天倫之義變得毫無意義，冰冷的光芒依舊逼人寒冷。（瞎堂遠）

弟弟應和哥哥的呼喚，卻畫不成影象。誰人肯向裡面走？自從家破人亡后，直到如今事情反而變得更加複雜。（月林觀）

翡翠般的羽毛，麒麟的頭角。弟弟應和哥哥的呼喚，震動了海岳。路途遙遠夜晚漫長，不要點火，倒下門前的剎竿吧。（高原泉）

野店山橋，馬蹄聲聲。一路走來，桃李自然成蹊。誰知古老的河岸垂楊之外，另有一番春風舞動著翠綠的景象。（無名氏） English version:

Outside the Kasaya (Buddhist robe), inside the golden brocade Kasaya. Tut! (An exclamation of reprimand or exclamation)

What else is there to transmit beyond the golden brocade Kasaya? Knock down the old flagpole (a pole erected in front of a temple, symbolizing the Dharma) in front of the gate. Do not seek to appear as an auspicious sign for a moment, but to be seen by people after thousands of years. (Cao Tang Qing)

Flowers and leaves together emit fragrance, believing that there will be a time to reunite. Yingguang (another name for Kashyapa Buddha) accepted the summons and divided apart. Now do not ask about the events of that time, the passersby on the road are the witnesses. (Zheng Jue Yi)

Mentioning the golden brocade Kasaya causes the flagpole to fall. Every step treads on green waters and green mountains. (Min Gu Fo)

The flagpole fell in front of Qingxi's (another name for Ananda) gate. What else is there to transmit beyond the golden brocade Kasaya? Natural heretics do not need a teacher's endorsement, so how can they do anything before the time of Weiyin Wang Buddha (past Buddha)? (Zhang Wujin)

Only when hearts resonate with each other can they truly understand. The golden ascetic (ascetic monk) must distinguish right from wrong. Looking at the five-mile marker from outside the city, the person involved is unwilling to blame others. (Dao Chang Ru)

Handing over the golden brocade Kasaya in the lapis lazuli palace, brothers are like flowering crabapple blossoms emitting fragrance together, it is difficult to obtain both. Let the flagpole outside the gate fall, so as to avoid people arguing about the wind pennants of the Northern and Southern schools. (Shang Fang Yi)

What else is there to transmit beyond the golden brocade Kasaya? It is reported that the flagpole in front of the gate has fallen. It is laughable that those who are out enjoying the spring are drunk, the peach and plum blossoms all over the mountain bloom on their own, without saying a word. (Shi [(Gong*Ji)/Shi] Ming)

Two thousand years of Tathagata (Sanskrit transliteration of Tathagata Buddha), secretly handed down and personally received, have all become false transmissions. Until now it has become a public matter, the flagpole still leans against the front of the gate. (Da Hong En)

Casually talking about the golden brocade Kasaya is like knocking down the flagpole head-on. From then on, the meaning of kinship becomes meaningless, the cold light still forces people to feel cold. (Xia Tang Yuan)

The younger brother responds to the older brother's call, but cannot draw the image. Who is willing to walk inside? Since the family was destroyed and people died, until now things have become even more complicated. (Yue Lin Guan)

Emerald feathers, unicorn horns. The younger brother responds to the older brother's call, shaking the seas and mountains. The road is long and the night is long, do not light a fire, knock down the flagpole in front of the gate. (Gao Yuan Quan)

Wild inns and mountain bridges, the sound of horses' hooves. Along the way, peach and plum trees naturally form a path. Who knows that beyond the ancient riverbank weeping willows, there is another scene of spring breeze dancing with verdant greenery. (Anonymous)

【English Translation】 English version:

Outside the Kasaya (Buddhist robe), inside the golden brocade Kasaya. Tut! (An exclamation of reprimand or exclamation)

What else is there to transmit beyond the golden brocade Kasaya? Knock down the old flagpole (a pole erected in front of a temple, symbolizing the Dharma) in front of the gate. Do not seek to appear as an auspicious sign for a moment, but to be seen by people after thousands of years. (Cao Tang Qing)

Flowers and leaves together emit fragrance, believing that there will be a time to reunite. Yingguang (another name for Kashyapa Buddha) accepted the summons and divided apart. Now do not ask about the events of that time, the passersby on the road are the witnesses. (Zheng Jue Yi)

Mentioning the golden brocade Kasaya causes the flagpole to fall. Every step treads on green waters and green mountains. (Min Gu Fo)

The flagpole fell in front of Qingxi's (another name for Ananda) gate. What else is there to transmit beyond the golden brocade Kasaya? Natural heretics do not need a teacher's endorsement, so how can they do anything before the time of Weiyin Wang Buddha (past Buddha)? (Zhang Wujin)

Only when hearts resonate with each other can they truly understand. The golden ascetic (ascetic monk) must distinguish right from wrong. Looking at the five-mile marker from outside the city, the person involved is unwilling to blame others. (Dao Chang Ru)

Handing over the golden brocade Kasaya in the lapis lazuli palace, brothers are like flowering crabapple blossoms emitting fragrance together, it is difficult to obtain both. Let the flagpole outside the gate fall, so as to avoid people arguing about the wind pennants of the Northern and Southern schools. (Shang Fang Yi)

What else is there to transmit beyond the golden brocade Kasaya? It is reported that the flagpole in front of the gate has fallen. It is laughable that those who are out enjoying the spring are drunk, the peach and plum blossoms all over the mountain bloom on their own, without saying a word. (Shi [(Gong*Ji)/Shi] Ming)

Two thousand years of Tathagata (Sanskrit transliteration of Tathagata Buddha), secretly handed down and personally received, have all become false transmissions. Until now it has become a public matter, the flagpole still leans against the front of the gate. (Da Hong En)

Casually talking about the golden brocade Kasaya is like knocking down the flagpole head-on. From then on, the meaning of kinship becomes meaningless, the cold light still forces people to feel cold. (Xia Tang Yuan)

The younger brother responds to the older brother's call, but cannot draw the image. Who is willing to walk inside? Since the family was destroyed and people died, until now things have become even more complicated. (Yue Lin Guan)

Emerald feathers, unicorn horns. The younger brother responds to the older brother's call, shaking the seas and mountains. The road is long and the night is long, do not light a fire, knock down the flagpole in front of the gate. (Gao Yuan Quan)

Wild inns and mountain bridges, the sound of horses' hooves. Along the way, peach and plum trees naturally form a path. Who knows that beyond the ancient riverbank weeping willows, there is another scene of spring breeze dancing with verdant greenery. (Anonymous)

尊道啟)

三祖商那和修

問鞠多尊者你年幾耶。曰我年十七。祖曰你身十七性十七耶。曰師發已白為發白耶心白耶。祖曰我但發白非心白爾。曰我身十七非性十七也。

天童悟云。大小祖師話作兩橛。　江天銓云。三祖既善分析。鞠多分析更善。若是我土祇好作座主奴子有分。

空林冷月。碧水涼云。清風巖下。一派秋聲。(廠阿䘄)

四祖優波鞠多

因訪一老比丘尼。才入門乃觸碎缽盂。尼曰。佛在世日。六群比丘甚是粗行數。來我舍尚不如此。尊者紹祖位人得與么粗行。祖默然。

汾陽昭代云。已知錯誤。　法林音云。在祖師尚然。況今時耶。遂大笑。

五祖提多迦

因四祖問為身出家為心出家者。曰夫出家者無我我心。故即心不生滅。心不生滅即是常道。故諸佛亦常。心無形相其體亦爾。祖曰。汝當大悟自心明朗。于佛法中度恒沙眾。

芭蕉徹云。譬如琴瑟箜篌雖有妙音。若無妙指終不能發。

七祖婆須密尊者

因佛陀難提索以論義。祖曰仁者論即不義。義即不論。若擬論義。終非義論。提知祖義勝。心即欽服。

三昧真云。者樣便稱義勝。東土人人可以做祖師。不知佛陀心欽服也未。　梅徹惺云。七祖雖不論義。未免搖

【現代漢語翻譯】 現代漢語譯本 （尊道啟）

三祖 商那和修（Śāṇavāsa，意為穿著麻布衣）

問 鞠多尊者（Upagupta，意為近守護）: '你今年多大了？' 鞠多尊者回答: '我今年十七歲。' 商那和修說: '是你的身體十七歲，還是你的自性十七歲？' 鞠多尊者說: '師父的頭髮已經白了，是頭髮白了，還是心白了？' 商那和修說: '我只是頭髮白了，不是心白了。' 鞠多尊者說: '我的身體十七歲，不是自性十七歲。'

天童悟云: '大小祖師的話被分成了兩截。' 江天銓云: '三祖已經很善於分析了，鞠多的分析更加出色。如果在我這裡，恐怕只能做個講座的和尚。'

空林冷月，碧水涼云，清風巖下，一片秋聲。（廠阿䘄）

四祖 優波鞠多（Upagupta，意為近守護）

因為拜訪一位老比丘尼，剛入門就碰碎了缽盂。比丘尼說: '佛陀在世的時候，六群比丘非常粗魯，來我這裡尚且不會這樣。尊者作為繼承祖位的人，怎麼能如此粗魯？' 優波鞠多沉默不語。

汾陽昭代云: '已經知道錯誤了。' 法林音云: '在祖師那裡尚且如此，更何況現在呢？' 於是大笑。

五祖 提多迦（Dhitika，意為賢者）

四祖問: '你是為身體出家，還是為心出家？' 提多迦回答: '出家之人沒有'我'和'我的心'的概念。所以心不生不滅，心不生不滅就是常道。所以諸佛也是常住的。心沒有形狀，它的本體也是如此。' 四祖說: '你應該大悟自心，明朗通透，在佛法中度化恒河沙數般的眾生。'

芭蕉徹云: '譬如琴瑟箜篌，雖然有美妙的聲音，如果沒有巧妙的手指，終究不能發出聲音。'

七祖 婆須密尊者（Vasumitra，意為世友）

因為佛陀難提（Buddhanandi，意為歡喜佛）要求和他辯論義理。婆須密尊者說: '仁者，論即不義，義即不論。如果想要辯論義理，最終也不是真正的義理。' 佛陀難提知道婆須密尊者的義理勝過自己，心中欽佩。

三昧真云: '這樣就算義理勝過了嗎？東土的每個人都可以做祖師了。不知道佛陀難提心裡真的欽佩了嗎？' 梅徹惺云: '七祖雖然不辯論義理，但難免搖動了舌頭。'

【English Translation】 English version (Respectfully Initiated)

The Third Patriarch Śāṇavāsa (meaning 'wearing hemp clothes')

Asked Venerable Upagupta (meaning 'near guard'): 'How old are you this year?' Upagupta replied: 'I am seventeen years old.' Śāṇavāsa said: 'Is it your body that is seventeen, or your nature that is seventeen?' Upagupta said: 'The master's hair is already white, is it the hair that is white, or the mind that is white?' Śāṇavāsa said: 'Only my hair is white, not my mind.' Upagupta said: 'My body is seventeen, not my nature.'

Tiantong Wu said: 'The words of the great and small patriarchs are divided into two parts.' Jiang Tianquan said: 'The Third Patriarch is already good at analysis, Upagupta's analysis is even better. If it were here, I'm afraid I could only be a lecturing monk.'

Empty forest, cold moon, clear water, cool clouds, under the breeze rock, a burst of autumn sound. (Chang A Neng)

The Fourth Patriarch Upagupta (meaning 'near guard')

Because he visited an old Bhikkhuni, he broke the alms bowl as soon as he entered the door. The Bhikkhuni said: 'When the Buddha was in the world, the six groups of Bhikkhus were very rude, and they wouldn't be like this when they came to me. As a person who inherits the position of patriarch, how can the venerable be so rude?' Upagupta was silent.

Fen Yangzhao said: 'I already know the mistake.' Fa Lin Yin said: 'It's still like this with the patriarch, let alone now?' Then he laughed loudly.

The Fifth Patriarch Dhitika (meaning 'wise')

The Fourth Patriarch asked: 'Are you ordained for the body, or for the mind?' Dhitika replied: 'Those who are ordained have no concept of 'I' and 'my mind'. Therefore, the mind does not arise or cease, and the mind that does not arise or cease is the constant path. Therefore, all Buddhas are also constant. The mind has no form, and its essence is also like this.' The Fourth Patriarch said: 'You should have a great enlightenment of your own mind, be clear and transparent, and save sentient beings as numerous as the sands of the Ganges in the Buddhadharma.'

Ba Jiao Che said: 'It's like a zither, a lute, and a harp, although they have beautiful sounds, they can't make a sound without skillful fingers.'

The Seventh Patriarch Vasumitra (meaning 'friend of the world')

Because Buddhanandi (meaning 'Buddha of joy') asked to debate with him about the meaning of righteousness. Vasumitra said: 'Benevolent one, debate is not righteousness, and righteousness is not debated. If you want to debate the meaning of righteousness, it is ultimately not true righteousness.' Buddhanandi knew that Vasumitra's righteousness was superior to his own, and he admired him in his heart.

San Mei Zhen said: 'Is this considered to have surpassed in righteousness? Everyone in the Eastern Land can be a patriarch. I don't know if Buddhanandi really admired him in his heart?' Mei Che Xing said: 'Although the Seventh Patriarch did not debate the meaning of righteousness, he inevitably shook his tongue.'

動唇吻。難提深領欽服。也是向它人舌尖上討分曉。

九祖伏䭾密多

偈曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。

云蓋本云。父母非我親。無有不親者。諸佛非我道。無有不道者。祖師得第一句。云蓋得第二句。有人添得一句。許伊鼎足三分。　密庵杰云。父母非我親。眼裡絕纖塵。諸佛非我道。鐵眼銅睛覷不破。汝言與心親。蚊子咬鐵釘。汝行與道合。上下四維俱匌匝。祇將此語報深恩。朵朵紅蓮火里發。　伏龍長云。父母非我親。我亦非親者。諸佛非我道。道亦非我者。祖師也不得第一句。云蓋也不得第二句。千巖碎身如微塵。何止頭破作七分。　慧云廣云。父母非我親。者是最親者。諸佛非我道。者是最道者。祖師得上半句。東庵得下半句。還有道得完全句底么。便喝。

見處孤危立處高。急如石火利如刀。到家問路家何在。掀倒棋盤脫布袍。(瞎堂遠)

半生足不履地。軒知蹋遍天涯。得個冬瓜印子。至今目瞪口呿。(松源岳)

父母非親親是誰。雙眸炯炯帶雙眉。含元殿上不相識。正是岷峨相見時。(石溪月)

父母非親誰最親。長江滾滾浪如銀。一帆高掛煙波外。始信縱橫不是塵。(𠁼三圓)

十祖脅尊者

問夜奢汝從何來

【現代漢語翻譯】 現代漢語譯本： 動唇接吻。難提（Nanti，人名）深深地領會並欽佩。這就像向別人的舌尖上尋求理解和辨別。 九祖伏馱密多（Ninth Ancestor Buddhamitra）： 偈語說：『父母不是我最親近的人，那麼誰才是最親近的人？諸佛不是我所追求的道，那麼誰才是真正的道？』 云蓋（Yungai，人名）本來說：『父母不是我最親近的人，但沒有什麼不是親近的。諸佛不是我所追求的道，但沒有什麼不是道。』祖師得到了第一句，云蓋得到了第二句。如果有人能補充一句，就可以形成三足鼎立之勢。密庵杰（Mianjie，人名）說：『父母不是我最親近的人，眼中沒有任何塵埃。諸佛不是我所追求的道，鐵眼銅睛也無法看破。』你說與心親近，就像蚊子咬鐵釘一樣。你說你的行為與道相合，上下四方都被緊緊包裹。只能用這句話來報答深恩，朵朵紅蓮在火焰中綻放。』伏龍長（Fulongchang，人名）說：『父母不是我最親近的人，我也不是親近的人。諸佛不是我所追求的道，道也不是我所追求的。』祖師也沒有得到第一句，云蓋也沒有得到第二句。千巖碎身如微塵，何止頭破作七分。』慧云廣（Huiyunguang，人名）說：『父母不是我最親近的人，這才是最親近的人。諸佛不是我所追求的道，這才是真正的道。』祖師得到了上半句，東庵（Dongan，地名）得到了下半句。還有誰能說出完整的一句嗎？』便喝道。 見解孤立而危險，立足點高遠。像石火一樣迅速，像刀一樣鋒利。到家問路，家在哪裡？掀翻棋盤，脫下布袍。（瞎堂遠，Xiatangyuan，人名） 半生足不沾地，卻好像已經踏遍天涯。得到一個冬瓜印子，至今仍然目瞪口呆。（松源岳，Songyuanyue，人名） 父母不是最親近的，誰才是最親近的？雙眼炯炯有神，帶著雙眉。即使在含元殿上也不相識，正是在岷山和峨眉山相見的時候。（石溪月，Shixiyue，人名） 父母不是最親近的，誰才是最親近的？長江滾滾，浪花如銀。一帆高掛在煙波之外，才相信縱橫馳騁不是塵埃。（𠁼三圓，Yansanyuan，人名） 十祖脅尊者（Tenth Ancestor Parsva）： 問夜奢（Yaksa，人名）：『你從哪裡來？』

【English Translation】 English version: A kiss with moving lips. Nanti (name of a person) deeply understood and admired. It's like seeking understanding and discernment from the tip of someone else's tongue. The Ninth Ancestor Buddhamitra: The verse says: 'Parents are not my closest relatives, then who is the closest? The Buddhas are not the path I seek, then what is the true path?' Yungai (name of a person) originally said: 'Parents are not my closest relatives, but there is nothing that is not close. The Buddhas are not the path I seek, but there is nothing that is not the path.' The Ancestor got the first line, and Yungai got the second line. If someone can add a line, it can form a three-legged balance. Mianjie (name of a person) said: 'Parents are not my closest relatives, there is no dust in my eyes. The Buddhas are not the path I seek, iron eyes and copper pupils cannot see through it.' You say being close to the heart is like a mosquito biting an iron nail. You say your actions are in harmony with the Dao, and all directions are tightly wrapped. Only with this sentence can I repay the deep kindness, and red lotuses bloom in the flames.' Fulongchang (name of a person) said: 'Parents are not my closest relatives, and I am not a close relative either. The Buddhas are not the path I seek, and the path is not what I seek either.' The Ancestor did not get the first line, and Yungai did not get the second line. A thousand cliffs shatter like dust, not just a head broken into seven pieces.' Huiyunguang (name of a person) said: 'Parents are not my closest relatives, this is the closest. The Buddhas are not the path I seek, this is the true path.' The Ancestor got the first half of the sentence, and Dongan (name of a place) got the second half. Is there anyone who can say the complete sentence?' Then he shouted. The view is isolated and dangerous, and the foothold is high. As fast as a spark, as sharp as a knife. Asking for directions home, where is home? Overturn the chessboard and take off the cloth robe. (Xiatangyuan, name of a person) Half a lifetime without touching the ground, yet it seems like I have traveled all over the world. Getting a winter melon stamp, I am still dumbfounded to this day. (Songyuanyue, name of a person) Parents are not the closest, who is the closest? Bright eyes with eyebrows. Even if we don't recognize each other in Hanyuan Hall, it is when we meet in Min and Emei Mountains. (Shixiyue, name of a person) Parents are not the closest, who is the closest? The Yangtze River rolls on, with waves like silver. A sail hangs high outside the misty waves, only then do I believe that galloping freely is not dust. (Yansanyuan, name of a person) The Tenth Ancestor Parsva: Asked Yaksa (name of a person): 'Where do you come from?'

。曰我心非往。祖曰汝住何所。曰我心非止。祖曰子不定耶。曰諸佛亦然。祖曰汝非諸佛。曰諸佛亦非。

翠巖芝云。祖師與童子一問一答。總欠會在。

打鼓弄琵琶。相逢兩會家。清風拂白月。地角接天涯。碎玉凝朝露。殘陽送晚霜。寒山逢拾得。拊掌笑嗄嗄。(南堂靜二)

諸佛亦非窮子腹肥。才一頓飽忘百日饑。二十拄杖十分槌。免教辜負兩莖眉。

電卷星飛。珠回玉轉。打破面皮。赤心片片。(瞎堂遠)

十一祖富那夜奢

因馬鳴大士問我欲識佛何者即是。祖曰。汝欲識佛。不識者是。曰。佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰此是鋸義。祖曰彼是木義。祖復曰鋸義者何。曰與師平出。卻問木義者何。祖曰汝被我解。士豁然省悟。

岸麟駿云。往復所言現大機用。　四航海云。當時大士若問崇福我欲識佛。即掩住伊口。令它向未開口處會取。免得在鋸義木義中作活計。

十二祖馬鳴大士

因一外道索祖論義。集國王大臣人民。祖問汝義以何為宗。外曰凡有言說我皆能破。祖乃指國王曰。當今國土康寧大王長壽。請汝破。外道屈伏。

法林音云。破也。

六師不正起干戈。自謂無能奈我何。七十六宗令結舌。不消一曲太平

歌。(本覺一)

十四祖龍樹大士

見提婆來。先令侍者將一碗水致面前。婆見乃取一針投之。祖大喜。

龍猛盂中水。提婆毳上針。人人爭得失。個個話浮沉。不睹雲中雁。焉知沙塞深。農人移片磉。磉下獲黃金。(瑯玡覺)

漏傳長樂未央靜。月瀉甘泉太液秋。夜半樂聲回步輦。喚回三十六宮愁。(心聞賁)

師資意契芥投針。邠鐵下水一般沉。兩岸桃花無覓處。泊舟原是渡江人。(南庵依)

十七祖僧伽難提

因聞風吹殿鈴聲問伽耶曰。鈴鳴耶風鳴耶。伽曰。非風鈴鳴。我心鳴耳。祖曰心復誰乎。曰俱寂靜故。祖曰善哉繼吾道者非子而誰。

芭蕉□云。尊者大似憐兒不覺丑。　護國岳雲。伽耶認魚目作明珠。僧祖將燕石為美玉。仔細檢點將來。好與一坑埋卻。何故。屈原若不逢漁父。千古誰能論獨醒。

二十三祖鶴勒那尊者

因師子尊者問。我欲求道當何用心。祖曰汝欲求道無所用心。曰既無用心誰作佛事。祖曰你若有用即非功德。你若無作即是佛事。

江天銓云。如今一等閉目藏睛。斷昏沉。止妄想。以無作為佛事者比比皆是。是皆祖師之罪人也。我者里灌蔬作菜種田博飯。每日只在者里用心。若要求道。一棒打折你驢腰。

二

【現代漢語翻譯】 現代漢語譯本 歌。(本覺一)

十四祖龍樹大士（Nāgārjuna，印度佛教哲學家）

見到提婆（Deva，龍樹的弟子）前來，先讓侍者拿一碗水放在他面前。提婆見了，就取出一根針投到水中。龍樹大喜。

龍猛（Nāgārjuna的另一種稱呼）盂中的水，提婆毳上的針。人們都在爭論得失，個個都在談論浮沉。不看雲中的雁，怎知沙漠的深沉。農人移動一片石磉，石磉下獲得黃金。(瑯玡覺)

漏壺傳來長樂宮未央宮的寂靜，月光傾瀉甘泉宮太液池的秋色。半夜裡，音樂聲迴盪在皇帝的步輦旁，喚回了三十六宮的愁緒。(心聞賁)

師父和弟子心意相契，如同芥子投入針孔。邠地的鐵塊沉入水中，也是一樣。兩岸桃花無處可尋，原來停船之人本就是渡江人。(南庵依)

十七祖僧伽難提（Sanghanandi，禪宗第十七祖）

因為聽到風吹殿鈴的聲音，問伽耶（Gayata，僧伽難提的弟子）說：『是鈴在鳴叫，還是風在鳴叫？』伽耶說：『不是風在鳴叫，也不是鈴在鳴叫，是我的心在鳴叫。』祖師說：『心又是誰呢？』伽耶說：『都是寂靜的緣故。』祖師說：『好啊！繼承我道的人，不是你又是誰呢？』

芭蕉□云：尊者太像憐愛孩子，不覺得他醜陋。護國岳雲：伽耶把魚眼睛當成明珠，僧祖把燕地的石頭當成美玉。仔細檢查將來，最好把它們一起埋掉。為什麼呢？屈原如果不是遇到漁父，千古誰又能談論獨醒呢？

二十三祖鶴勒那尊者（Haklena，禪宗第二十三祖）

因為師子尊者（Simha，鶴勒那的弟子）問：『我想要尋求道，應當如何用心？』祖師說：『你想要尋求道，就無所用心。』師子尊者說：『既然無所用心，那麼誰來做佛事呢？』祖師說：『你如果有所作為，那就不是功德。你如果沒有作為，那就是佛事。』

江天銓說：如今有一等人閉著眼睛，藏著眼珠，斷除昏沉，停止妄想，把無所作為當作佛事，這樣的人比比皆是。這些人都是祖師的罪人啊！我在這裡澆灌蔬菜，種植菜蔬，種田吃飯，每天只在這裡用心。如果要求道，我一棒打斷你的驢腰。

二

【English Translation】 English version Song. (Original Enlightenment One)

Fourteenth Ancestor, the Great Scholar Nāgārjuna (Indian Buddhist philosopher)

Upon seeing Deva (Nāgārjuna's disciple) arrive, he first instructed an attendant to bring a bowl of water and place it before him. Seeing this, Deva took a needle and cast it into the water. The Ancestor was greatly pleased.

The water in Nāgārjuna's bowl, the needle on Deva's cloak. People all contend over gain and loss, each one speaks of rise and fall. Not seeing the geese in the clouds, how can one know the depth of the desert? A farmer moves a stone base, and beneath the base, he finds gold. (Langye Jue)

The water clock transmits the stillness of Changle Palace and Weiyang Palace, the moonlight spills the autumn colors of Ganquan Palace and Taiye Pond. In the middle of the night, the sound of music echoes around the imperial carriage, recalling the sorrows of the thirty-six palaces. (Xinwen Ben)

The teacher and disciple's minds align, like a mustard seed entering a needle's eye. The iron from Bin sinks into the water, just the same. Peach blossoms on both banks are nowhere to be found; it turns out the one mooring the boat is originally a person crossing the river. (Nanan Yi)

Seventeenth Ancestor, Sanghanandi (Seventeenth Ancestor of Zen)

Because he heard the sound of the wind blowing the temple bell, he asked Gayata (Sanghanandi's disciple), 'Is it the bell ringing, or the wind ringing?' Gayata said, 'It is neither the wind ringing nor the bell ringing; it is my mind ringing.' The Ancestor said, 'Who then is the mind?' Gayata said, 'It is all due to stillness.' The Ancestor said, 'Excellent! Who but you will inherit my Way?'

Bājiāo □ says: The Venerable One is too much like loving a child, not noticing their ugliness. Protector of the Nation, Yue Yun, says: Gayata recognizes fish eyes as bright pearls, and the Sangha Ancestor takes the stones of Yan as beautiful jade. Examine them carefully in the future; it is best to bury them together in a pit. Why? If Qu Yuan had not met the fisherman, who throughout the ages could discuss being awake alone?

Twenty-third Ancestor, Haklena (Twenty-third Ancestor of Zen)

Because the Venerable Simha (Haklena's disciple) asked, 'I wish to seek the Way; how should I apply my mind?' The Ancestor said, 'If you wish to seek the Way, apply your mind nowhere.' The Venerable Simha said, 'If there is nowhere to apply the mind, then who will perform Buddhist activities?' The Ancestor said, 'If you have action, then it is not merit. If you have no action, then that is Buddhist activity.'

Jiang Tianquan says: Nowadays, there are those who close their eyes, hide their pupils, cut off dullness, and stop deluded thoughts, taking inaction as Buddhist activity; such people are everywhere. These people are all sinners against the Ancestors! Here, I water vegetables, plant vegetables, farm the fields, and eat rice, applying my mind only here every day. If you seek the Way, I will break your donkey's back with a stick.

Two

十四祖師子尊者

因月氏國王聞其有道乃越國往見之。祖曰。大王來時好道。去時亦如來時。

中峰本云。飯里沙。泥里刺。彷彿不同。依俙相似。大王來時好道。去時亦如來時。尊者黃金鑄麵皮。

至簡至易。最尊最貴。往還千聖頂𩕳頭。世出世間不思議。彈指圓成八萬門。一超直入如來地。(圓悟勤)

師子因罽賓國王秉劍問師得蘊空否。祖曰已得蘊空。曰離生死否。祖曰已離生死。曰就師乞頭得否。祖曰身非我有豈況于頭。王便斬之。白乳涌高數丈。王臂自落。

玄沙備云。大小尊者頭也不解作得主。天童華云。隨氀㲣漢。　玄覺遂云。且道斬著斬不著。童云。將蝦釣鱉。　汾陽昭云。知師不吝。童云。將錯就錯。　雪竇顯云。作家君王天然有在。童云。提水放火。　翠巖芝云。當時祖引頸王舉劍。與么時有人諫得住么。至今無人斷得此公案。如今衲僧作么生斷。童云。莫要說夢。　芭蕉徹云。賣寶撞著瞎波斯。童云。誣人之罪。　瑯玡覺云。罽賓好一口劍。爭奈劍上無眼。尊者好個師子。且不解返躑。童云。賊過後張弓。童總云。者一隊漢被山僧劋絕了也。還見師子尊者么。拈拄杖卓一下。　黃龍新云。黃龍要問雪竇。既是作家君王。因甚臂落。徑山杲云。孟八郎漢又與么去

【現代漢語翻譯】 現代漢語譯本： 第十四祖 師子尊者（Fourteenth Ancestor, Master Lion）

因為月氏國國王聽說他得道，便越過國境前去拜見他。祖師說：『大王來的時候愛好佛道，離開的時候也應該像來的時候一樣。』

中峰本禪師評論說：『飯里的沙子，泥里的刺，彷彿不同，依稀相似。大王來的時候愛好佛道，離開的時候也應該像來的時候一樣。尊者真是用黃金鑄造了麵皮。』

至簡至易，最尊最貴。往來於千聖的頭頂，世間和出世間都不可思議。彈指間圓滿成就八萬法門，一超直入如來之地。（圓悟勤禪師）

師子尊者因為罽賓國（Kashmir）國王拿著劍問他是否證得了蘊空（Skandha-emptiness，五蘊皆空），祖師說：『已經證得了蘊空。』國王問：『脫離生死了嗎？』祖師說：『已經脫離生死。』國王說：『向您乞討頭顱可以嗎？』祖師說：『身體都不是我所有的，更何況是頭顱呢？』國王便斬下了他的頭。白色的乳汁涌起數丈高，國王的手臂也自己掉落。

玄沙備禪師評論說：『大小尊者，頭顱也不懂得做主。』天童華禪師評論說：『隨波逐流的漢子。』玄覺禪師於是說：『且說斬著了還是沒斬著？』天童說：『用蝦釣鱉。』汾陽昭禪師說：『知道師父不吝惜。』天童說：『將錯就錯。』雪竇顯禪師說：『作家君王，天然自有其道理。』天童說：『提水放火。』翠巖芝禪師說：『當時祖師引頸就戮，國王舉劍要斬，這種時候有人能勸得住嗎？至今沒有人能斷定這樁公案。如今的衲僧要怎麼斷呢？』天童說：『不要說夢話。』芭蕉徹禪師說：『賣寶的撞上了瞎眼的波斯人。』天童說：『誣陷人的罪過。』瑯玡覺禪師說：『罽賓真是好一把劍，只可惜劍上沒有眼睛。尊者真是好一頭獅子，卻不懂得反撲。』天童說：『賊走之後才張弓。』天童總評說：『這一隊漢子都被山僧我給剿滅了。還見到師子尊者了嗎？』拿起拄杖敲了一下。

黃龍新禪師說：『黃龍要問雪竇，既然是作家君王，為什麼手臂會掉落？』徑山杲禪師說：『孟八郎漢又這樣去了。』

【English Translation】 English version: The Fourteenth Ancestor, Master Lion

Because the king of Yuezhi (an ancient Indo-European people) heard of his attainment, he crossed the border to visit him. The Ancestor said, 'When the Great King comes, he loves the Dao; when he leaves, he should also be as he came.'

Chan Master Zhongfeng Ben commented, 'Sand in rice, thorns in mud, seemingly different, vaguely similar. When the Great King comes, he loves the Dao; when he leaves, he should also be as he came. The Venerable truly has a face made of gold.'

Utterly simple and easy, most venerable and precious. He travels to and fro on the crowns of a thousand sages, inconceivable in both the mundane and supramundane realms. In a snap of the fingers, he perfectly accomplishes eighty-four thousand Dharma gates, directly entering the land of the Tathagata. (Chan Master Yuanwu Qin)

Because the king of Kashmir (an ancient kingdom in the Indian subcontinent) asked Master Lion, holding a sword, whether he had attained Skandha-emptiness (the emptiness of the five aggregates), the Ancestor said, 'I have already attained Skandha-emptiness.' The king asked, 'Have you transcended birth and death?' The Ancestor said, 'I have already transcended birth and death.' The king said, 'May I beg for your head?' The Ancestor said, 'My body is not my own, how much less my head?' The king then beheaded him. White milk gushed up several feet high, and the king's arm fell off by itself.

Chan Master Xuansha Bei commented, 'The great and small Venerables do not understand how to be masters of their heads.' Chan Master Tiantong Hua commented, 'A man who drifts with the current.' Chan Master Xuanjue then said, 'Tell me, was he beheaded or not?' Tiantong said, 'Using shrimp to fish for turtles.' Chan Master Fenyang Zhao said, 'Knowing that the master is not stingy.' Tiantong said, 'Making the best of a bad situation.' Chan Master Xuedou Xian said, 'A sovereign who is a master craftsman naturally has his reasons.' Tiantong said, 'Carrying water to put out a fire.' Chan Master Cuiyan Zhi said, 'At that time, the Ancestor offered his neck, and the king raised his sword to strike. Could anyone have stopped it at that moment? To this day, no one can resolve this case. How should the monks of today resolve it?' Tiantong said, 'Don't talk in your sleep.' Chan Master Bajiao Che said, 'Selling treasure and running into a blind Persian.' Tiantong said, 'The crime of falsely accusing someone.' Chan Master Langye Jue said, 'Kashmir has a good sword, but unfortunately, the sword has no eyes. The Venerable is a good lion, but he doesn't understand how to retaliate.' Tiantong said, 'Drawing the bow after the thief has gone.' Tiantong concluded, 'This whole group of fellows has been wiped out by this mountain monk. Have you seen Master Lion?' He picked up his staff and struck the ground.

Chan Master Huanglong Xin said, 'Huanglong wants to ask Xuedou, since he is a sovereign who is a master craftsman, why did his arm fall off?' Chan Master Jingshan Gao said, 'That fellow Meng Balang has gone that way again.'

。　天寧琦云。似則也似。是則未是。　古南門云。雪竇祇解歸德于君。不善承休于祖。有人辨得國王尊者。白頭如新。傾蓋如故。

楊子江頭楊柳春。楊花愁殺渡頭人。一聲羌笛離亭晚。君向瀟湘我向秦。(龍門遠)

得人一牛。還人一馬。有往有來。可知禮也。(佛性泰)

船子下揚州。浮萍逐水流。一聲河滿子。千古動悲愁。(鼓山圭)

吹毛劍舉乾坤黑。臂墮山河掩日光。趯起須彌頭倒卓。方知兩兩不成雙。(湛堂深)

尊者何曾得蘊空。罽賓徒自斬春風。桃花雨後亂零落。染得一溪流水紅。(咦庵鑒)

口唸木瓜醫腳氣。紙畫鍾馗驅鬼崇。一生若解和羅槌。日日吃酒日日醉。(懶庵樞)

師子頭落。罽賓臂折。各人眼底有西施。誰家甕里無明月。(樸翁铦)

遇著山中人。便說山中話。六月賣松風。人間恐無價。(孤峰深)

劍下十分真。難藏獨露身。江流石不轉。徒有蘊空名。(北澗簡)

夢中要渡深溪水。伎倆多般進不能。驀地覺來伎倆盡。床頭山月已三更。(石庵玿)

蘊空誰見法中王。覿體何曾礙劍光。古廟藤蘿穿戶牖。斷碑風雨碎文章。(雪庵瑾)

夜闌天際墮金盆。膝上焦桐調轉新。易水悲風輕按指。鸞膠難續斷

腸人。(虛堂愚)

上大人。丘乙己。陌上相逢論詩禮。三百篇中意若何。仲尼一言備之矣。江南三月鷓鴣聲。有堪聽有不堪聽。(山茨際)

拾得羊。打得狼。柴頭更遇孟八郎。劍入太湖成龍去。空遺星斗煥文章。(玉笈干)

二十五祖婆舍斯多

因與外道無我尊論義。外道曰請師默論不假言說。祖曰不假言說孰知勝負。曰但取其義。祖曰汝以何為義。曰無心為義。祖曰汝既無心安得義乎。曰我說無心當名非義。祖曰我說非心當義非名。曰當義非名誰能辯義。祖曰汝名非義此名何名。曰為辯非義是名無名。祖曰。名既非名義亦非義。辯者是誰當辯何物。如是五十九番。外道乃伏。

芭蕉清云。譬如象馬加諸楚毒。至於徹骨方乃調伏。　太陽玄雲。蚌鷸相持死在漁人之手。又云。何用繁言。　徑山杲云。婆舍斯多何用忉怛。當時若見他道請師默論。不假言說便云義墮也。即今莫有與妙喜默論者么。或有個出來道墮也。我也知你向鬼窟里作活計。

二十七祖般若多羅

因東印土國王請齋次。王曰。諸人盡轉經。師為甚麼不轉。祖曰。貧道出息不涉眾緣。入息不居陰界。常轉如是經。百千萬億卷。

汾陽昭代云。卻勞尊者心力。　大溈智云。還見二十七祖看經么。行時

腳跟不著地。坐時心識似風飄。　報恩秀云。者老漢無大人相。把葫蘆馬杓翻騰一上。當時好與掀倒。打斷葛藤。　博山來云。險處錐。穩處劄。國主探端。灑不濕。釘不入。尊者機辨。如是經還轉也未。待你腳跟下線斷。始知信受奉行。

秋高月色連雲白。澹泊禪心滋味長。歷歷分明今古意。何須特地更商量。(大溈心)

靈犀玩月璨含輝。木馬遊春駿不羈。眉底一雙寒碧眼。看經那得透牛皮。明白心。超曠劫。英雄力。破重圍。妙圓樞口轉靈機。寒山忘卻來時路。拾得相將𢹂手歸。(天童覺)

入息未嘗居蘊界。出息何曾涉萬緣。一聲漁笛離南浦。依舊蘆花深處眠。(懶庵需)

不是塵泥難混跡。尾巴露出要人看。長松坡下遂成隊。時把劫空田地翻。(木庵標)

五原春色舊來遲。二月垂楊未掛絲。即今河畔冰開日。正是長安花落時。(道宗基)

般若行路次。有人問汝行何急。祖曰汝行何漫。又問汝姓甚麼。祖曰與汝同姓。或凡或聖。人莫能測。

芭蕉徹云。匹上不足匹下有餘。　天童悟云。大小祖師被路人換卻眼睛。　古林如雲。可怪尊者大路不行。卻向草窠里輥。

般若告菩提達磨。如來以大法眼付大迦葉。如是展轉乃至於我。我今囑汝。聽吾偈曰。心

【現代漢語翻譯】 現代漢語譯本 『腳跟不著地』：形容修行者功夫精進，不落俗套。『坐時心識似風飄』：形容禪定中念頭飄忽不定。 『報恩秀云』：這位老漢沒有大人物的樣子，只是把葫蘆和馬勺翻來覆去地擺弄。當時真應該把他掀翻在地，打斷他的葛藤（比喻糾纏不清的世俗關係）。 『博山來云』：在危險的地方用錐子，在穩妥的地方用釬子。『國主探端』：國主想要探究佛法的真諦，卻發現『灑不濕，釘不入』：水潑不濕，釘子釘不進，形容佛法的精妙，無法用世俗的方法理解。『尊者機辨』：尊者的機鋒辯才。『如是經還轉也未』：這樣的經文你真的理解了嗎？等你腳跟下的線斷了（比喻徹底覺悟），才知道信受奉行。

『秋高月色連雲白，澹泊禪心滋味長。歷歷分明今古意，何須特地更商量。(大溈心)』：秋天高爽，月色與雲彩相連，一片潔白。清淡的心境中，禪的滋味悠長。古今的道理歷歷分明，何須再特別地去商量呢？（大溈心）

『靈犀玩月璨含輝，木馬遊春駿不羈。眉底一雙寒碧眼，看經那得透牛皮。明白心，超曠劫。英雄力，破重圍。妙圓樞口轉靈機。寒山忘卻來時路，拾得相將𢹂手歸。(天童覺)』：靈犀（比喻心有靈犀）在月光下閃耀著光輝，木馬在春天裡自由奔馳。眉毛下有一雙清澈的眼睛，看經怎麼能穿透牛皮（比喻膚淺的理解）？明白心性，超越漫長的劫數。以英雄的力量，突破重重包圍。用巧妙圓融的樞機，轉動靈活的機鋒。寒山（唐代詩僧）忘記了來時的路，拾得（唐代詩僧）與他攜手而歸。（天童覺）

『入息未嘗居蘊界，出息何曾涉萬緣。一聲漁笛離南浦，依舊蘆花深處眠。(懶庵需)』：吸氣的時候，從未停留在五蘊（色、受、想、行、識）的界限內；呼氣的時候，也從未涉及萬事萬物的因緣。一聲漁笛從南浦傳來，依舊在蘆花深處安眠。（懶庵需）

『不是塵泥難混跡，尾巴露出要人看。長松坡下遂成隊，時把劫空田地翻。(木庵標)』：不是說在塵土中難以隱藏軌跡，而是因為尾巴露出來了，讓人看見了。長松坡下，最終形成隊伍，時常把劫空（佛教用語，指經歷無數劫難后空無一物的狀態）的田地翻過來。（木庵標）

『五原春色舊來遲，二月垂楊未掛絲。即今河畔冰開日，正是長安花落時。(道宗基)』：五原（地名）的春天向來遲到，二月里，垂柳還沒有掛上綠絲。如今河邊冰雪消融的時候，正是長安（古都）花朵凋落的時候。（道宗基）

『般若行路次，有人問汝行何急。祖曰汝行何漫。又問汝姓甚麼。祖曰與汝同姓。或凡或聖，人莫能測。』：般若（智慧）在路上行走，有人問他：『你走得這麼急做什麼？』般若回答說：『你走得太慢了。』那人又問：『你姓什麼？』般若回答說：『和你同姓。』（他的行為）有時像凡人，有時像聖人，人們無法揣測。

『芭蕉徹云。匹上不足匹下有餘。』：芭蕉（禪師名號）說：『向上比不足，向下比有餘。』 『天童悟云。大小祖師被路人換卻眼睛。』：天童悟（禪師名號）說：『大大小小的祖師都被路人換掉了眼睛。』 『古林如雲。可怪尊者大路不行，卻向草窠里輥。』：古林如（禪師名號）說：『奇怪的是，尊者（指芭蕉）大路不走，卻偏偏要在草叢裡打滾。』

『般若告菩提達磨（Bodhidharma）。如來以大法眼付大迦葉（Mahākāśyapa），如是展轉乃至於我。我今囑汝。聽吾偈曰。心』：般若（Prajna）告訴菩提達磨（Bodhidharma）：『如來（Tathagata）將大法眼傳給大迦葉（Mahākāśyapa），就這樣輾轉相傳直到我。我現在囑咐你，聽我的偈子說：心……』

【English Translation】 English version 『Feet not touching the ground』: Describes a practitioner's advanced skill, not falling into worldly habits. 『Sitting, the mind and consciousness seem to drift like the wind』: Describes thoughts wandering and unsettled during meditation. 『Baoen Xiuyun』: This old man doesn't have the appearance of a great person, just turning over and over a gourd and a ladle. At that time, it would have been good to overturn him and break his kudzu vine (a metaphor for entangled worldly relationships). 『Boshan Laiyun』: Use an awl in a dangerous place, and a chisel in a stable place. 『The ruler explores the end』: The ruler wants to explore the true meaning of the Dharma, but finds that 『sprinkling doesn't wet, nailing doesn't penetrate』: Water doesn't wet, nails don't penetrate, describing the subtlety of the Dharma, which cannot be understood by worldly methods. 『Venerable's quick wit』: The Venerable's sharp and eloquent arguments. 『Has such a scripture been turned yet?』: Have you really understood such a scripture? When the thread under your feet is broken (a metaphor for complete enlightenment), you will know to believe, accept, and practice it.

『Autumn is high, the moon's color connects to the white clouds, the taste of a simple Zen heart is long. The meaning of ancient and modern times is clearly distinct, why bother to discuss it further? (Dawei Xin)』

『The spiritual rhinoceros plays with the moon, its brilliance containing light, the wooden horse roams in spring, its spirit unrestrained. Beneath the eyebrows are a pair of cold, green eyes, how can one read the scriptures and penetrate the cowhide (a metaphor for superficial understanding)? Understand the mind, transcend vast kalpas. With heroic strength, break through heavy encirclement. With a wonderful and complete pivot, turn the spiritual mechanism. Hanshan (Tang Dynasty poet-monk) forgets the road he came from, Shide (Tang Dynasty poet-monk) accompanies him, hand in hand, returning home. (Tiantong Jue)』

『Entering breath never dwells in the realm of aggregates, exiting breath never involves myriad conditions. A flute sound leaves Nanpu, still sleeping in the depths of the reed flowers. (Lan'an Xu)』

『It's not that it's difficult to hide traces in the dust and mud, but the tail is revealed for people to see. Under the long pine slope, they eventually form a team, often turning over the field of kalpa emptiness (a Buddhist term, referring to the state of emptiness after experiencing countless kalpas). (Mu'an Biao)』

『The spring scenery of Wuyuan always comes late, in February, the weeping willows have not yet hung their silk. Now, on the day the ice melts by the river, it is the time when the flowers are falling in Chang'an. (Daozong Ji)』

『Prajna (wisdom) was walking on the road when someone asked him, 『Why are you walking so fast?』 Prajna replied, 『You are walking too slowly.』 The person then asked, 『What is your surname?』 Prajna replied, 『The same as yours.』 (His behavior) is sometimes like that of an ordinary person, sometimes like that of a sage, and people cannot fathom it.

『Basho (Zen master's name) said, 『It is not enough to match above, but there is more than enough to match below.』 『Tiantong Wu (Zen master's name) said, 『Great and small patriarchs have had their eyes replaced by passersby.』 『Gulin Ru (Zen master's name) said, 『It is strange that the Venerable (referring to Basho) does not walk on the main road, but insists on rolling in the grass.』

『Prajna (Prajna) told Bodhidharma. The Tathagata (Tathagata) entrusted the Great Dharma Eye to Mahākāśyapa, and it has been passed down in this way until me. I now entrust you. Listen to my verse: Mind…』

地生諸種。因事復生理。果滿菩提圓。華開世界起。

蒼天更添怨苦。蹋爛西天東土。盡未來際英靈。遭它一網打破。(默庵慧)

宗鑒法林卷五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六

集云堂　編

東土祖師

初祖菩提達磨大師

普通七年至梁。武帝問如何是聖諦第一義。祖曰廓然無聖。帝曰對朕者誰。祖曰不識。

汾陽昭云。弟子智淺。　五祖戒云。賣寶遇著瞎波斯。　保寧勇代帝吐舌示之。　中峰本云。缺齒老胡手𢹂泥彈子。要與東震旦人鬥富。可謂不知量矣。被梁王指出照乘明珠問之。情知伊道個不識。　愚庵盂云。或有問山僧第一義諦。雙柑迤邐黃鸝下。蹋遍落花鴛水春。　靈隱禮云。達磨大師氣蓋神洲。被武帝一拶。直得無繩自縛去死十分。雖然如是。也須救取武帝。　清化嶾云。盡道武帝不會祖師意。殊不知達磨被他兩度驗出骨髓。

凡聖縈纏情未忘。廓然無聖便驚狂。梁王殿上無謀略。剛被胡人亂一場。(泉大道)

廓然一鏃。遼天不識。重下錐刺。梁帝不知何處去。千古萬古無訊息。(正覺逸)

煉得通紅打一錘。週遭無數火星飛。十成好個金剛鉆。攤向門前賣與誰。(保寧勇)

【現代漢語翻譯】 現代漢語譯本 地裡生長的各種植物，因為條件適宜而再次生長。果實成熟象徵菩提圓滿，花朵開放象徵世界興起。

蒼天更增添怨恨和痛苦，踐踏西天和東土。所有未來世的英靈，都被它一網打破。（默庵慧）

《宗鑒法林》卷五 卍新續藏第66冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷六

集云堂 編

東土祖師

初祖菩提達磨大師（Bodhidharma，禪宗初祖）

普通七年到達梁朝。梁武帝問：『如何是聖諦第一義？』祖師說：『廓然無聖。』（空曠寂靜，沒有聖凡的分別）武帝問：『那面對朕的是誰？』祖師說：『不識。』（不知道）

汾陽昭說：『弟子智力淺薄。』 五祖戒說：『賣寶遇到瞎眼的波斯人。』 保寧勇代替武帝吐舌頭來開示。 中峰本說：『缺齒的老胡子手裡拿著泥彈子，要和東震旦（古代中國的稱謂）人比富。』真是不自量力啊。被梁王指出照乘明珠（比喻珍貴的佛法）來問他，早就知道他會說不認識。 愚庵盂說：『如果有人問山僧第一義諦，雙柑樹下黃鸝鳥婉轉啼鳴，走遍落花繽紛的鴛鴦湖畔，春意盎然。』 靈隱禮說：『達磨大師氣概蓋世，被武帝一逼問，直接無繩自縛，幾乎死去。』雖然如此，也必須救武帝。 清化嶾說：『都說武帝不理解祖師的意圖，卻不知道達磨被他兩次試探出了骨髓。』

凡夫聖人的糾纏，情執未能忘卻，聽到『廓然無聖』便驚慌瘋狂。梁武帝殿上沒有謀略，剛愎自用，被胡人攪亂了一場。（泉大道）

廓然一箭，射向遼闊的天空，卻無人認識。再次用錐子刺探，梁武帝也不知道去了哪裡，千古萬古沒有訊息。（正覺逸）

千錘百煉，燒得通紅，再用錘子敲打。周圍無數火星飛濺。十成十的好金剛鉆，擺在門前賣給誰呢？（保寧勇）

【English Translation】 English version The various kinds of plants that grow from the earth, thrive again due to favorable conditions. The ripening of fruit symbolizes the perfection of Bodhi (enlightenment), and the opening of flowers symbolizes the arising of the world.

The vast sky further adds to resentment and suffering, trampling the Western Heaven and the Eastern Land. All the heroic souls of the future are shattered by it in one fell swoop. (Mo'an Hui)

Zongjian Falin, Volume 5 Wan Xin Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 6

Compiled by Jiyun Hall

Eastern Land Patriarchs

First Patriarch Bodhidharma (Bodhidharma, the first patriarch of Zen)

In the seventh year of Putong, he arrived in the Liang Dynasty. Emperor Wu of Liang asked: 'What is the first meaning of the highest truth?' The Patriarch said: 'Vast emptiness, without any holiness.' The Emperor said: 'Who is the one facing me?' The Patriarch said: 'I don't know.'

Fen Yangzhao said: 'This disciple's wisdom is shallow.' Fifth Patriarch Jie said: 'Selling treasure to a blind Persian.' Baoning Yong showed his tongue on behalf of the Emperor to enlighten him. Zhongfeng Ben said: 'A toothless old barbarian holds a mud pellet in his hand, wanting to compete in wealth with the people of Eastern Zhendan (ancient name for China).' It's truly overestimating himself. When the Liang King pointed out the illuminating pearl (metaphor for precious Dharma) to ask him, it was already known that he would say he doesn't recognize it. Yu'an Yu said: 'If someone asks this mountain monk about the first meaning of the highest truth, orioles sing melodiously under the double citrus trees, and spring is full of life along the fallen-flower-covered Mandarin Duck Lake.' Lingyin Li said: 'Great Master Bodhidharma's spirit covered the divine continent, but when pressed by Emperor Wu, he directly bound himself without ropes, almost to the point of death.' Even so, Emperor Wu must also be saved. Qinghua Yin said: 'Everyone says that Emperor Wu did not understand the Patriarch's intention, but they don't know that Bodhidharma was tested twice by him to the marrow.'

Entangled in the mundane and the sacred, emotional attachments not yet forgotten, hearing 'vast emptiness without holiness' causes panic and madness. Emperor Wu of Liang had no strategy in the palace, stubbornly acting on his own, and was thrown into chaos by the barbarian. (Quan Dadao)

A single arrow of vast emptiness, shot into the vast sky, yet no one recognizes it. Piercing again with an awl, Emperor Wu of Liang doesn't know where he has gone, and there is no news for thousands of years. (Zhengjue Yi)

Refined until red-hot, hammered once. Countless sparks fly all around. A perfect diamond, who will it be sold to in front of the gate? (Baoning Yong)

第一義。廓兮寥兮超象帝。不把多年曆日看。爭辨春分並夏至。遼東白鶴去無蹤。三山半落青天外。(上方益)

不解作客。勞煩主人。面無慚色。少喜多瞋。(長靈卓)

始鳴阿閣一聲鐘。日暖蒼龍睡正濃。再擊鳳凰臺上鼓。半夜祥鸞未飛舞。帝基永固如磐石。胡僧虛費平生力。回指少林歸去來。春風一陣花狼藉。(佛鑒勤)

廓然無聖露全身。覿面相呈已隔津。莫問梁邦並魏苑。一花五葉自然春。(云巖因)

黃金鑿。白玉椎。鑿開混沌竅。透出玄妙機。(正堂辨)

金烏飛上玉䦨干。黑漆崑崙對面看。畢竟者些傳不得。落花流水太無端。(天童凈)

提起須彌第一槌。玉門金鎖擊難開。重施背蹋空勞力。應悔迢迢萬里來。(癡鈍穎)

萬浪千波一葦橫。翩翩隻影可憐生。老蕭若會截流句。楊子江頭放你行。(石溪月)

廓然無聖。來機逕庭。得非犯鼻而揮斤。失不回頭而墮甑。寥寥冷坐少林。默默全提正令。秋清月轉。霜輪河澹。斗垂夜柄。繩繩衣缽付兒孫。從此人天成藥病(宏智覺)

陌上多開菜麥花。啣泥紫燕畫梁家。可憐狼藉春無數。那得風流染絳紗。(雪嶠信)

初祖西來。直指人心見性成佛。

法林音喝一喝云。早曲了也。

【現代漢語翻譯】 現代漢語譯本 第一義（Paramārtha，最高真理）。空曠寂寥超越了有形之物。不要用多年的日曆來計算時間，爭論春分和夏至有什麼意義？遼東的白鶴飛走後無影無蹤，傳說中的三神山也只剩一半隱沒在青天之外。（上方益）

不懂得做客的道理，卻勞煩了主人。臉上沒有慚愧之色，少有喜悅卻多有嗔怒。（長靈卓）

阿閣中傳來第一聲鐘響，溫暖的陽光下蒼龍正睡得香甜。再次敲擊鳳凰臺上的鼓，半夜裡吉祥的鸞鳥也沒有飛舞。帝王的基業永遠穩固如磐石，胡僧白白耗費了一生的精力。回頭指向少林寺，回去吧，一陣春風吹過，落花滿地狼藉。（佛鑒勤）

空曠寂然，沒有聖者的概念，完全顯露出本來的面目。即使面對面相見，也已經隔著遙遠的距離。不要問梁朝和魏國的都城在哪裡，一花開五葉，自然就是春天。（云巖因）

用黃金做鑿子，用白玉做椎子，鑿開混沌的竅穴，透出玄妙的生機。（正堂辨）

太陽鳥飛上白玉欄桿，面對面看著黑漆漆的崑崙山。但這些終究是無法言傳的，落花流水，太過無端。（天童凈）

提起須彌山般的第一槌，玉門金鎖難以敲開。再次施展背後的踢法也是白費力氣，應該後悔迢迢萬里來到這裡。（癡鈍穎）

萬重浪濤，一葉蘆葦也能橫渡。孤單的身影，多麼可憐。老蕭如果懂得截斷水流的句子，我就在揚子江頭放你通行。（石溪月）

空曠寂然，沒有聖者的概念。來時的機鋒與正道相悖。得到時就像害怕碰到鼻子而揮動斧頭，失去時就像不回頭而打碎瓦罐。冷冷清清地坐在少林寺，默默地完全提持著正法眼藏。秋高氣爽，月亮轉動，霜寒水淺，斗柄低垂。世世代代將衣缽傳給子孫，從此人天都將因藥而生，因病而死。（宏智覺）

田埂上盛開著油菜花和麥花，銜著泥土的紫燕飛入畫梁之家。可惜這無數美好的春色都已凋零狼藉，哪裡還能用風流的筆觸來染紅絲綢？（雪嶠信）

初祖（Bodhidharma，菩提達摩）從西方而來，直指人心，使人見性成佛。

法林音喝了一聲說，早就偏離了正道了。

【English Translation】 English version The First Meaning (Paramārtha, ultimate truth). Vast and desolate, transcending all forms. Do not rely on years of calendars to measure time. What is the point of arguing about the vernal equinox and the summer solstice? The white cranes of Liaodong have flown away without a trace, and only half of the legendary Three Mountains remain, hidden beyond the blue sky. (Shangfang Yi)

Not understanding the etiquette of being a guest, yet troubling the host. With no shame on the face, little joy but much anger. (Changling Zhuo)

The first bell rings in the A Pavilion, and the Azure Dragon sleeps soundly in the warm sun. The drum on the Phoenix Terrace is struck again, but the auspicious Luan bird does not dance in the middle of the night. The foundation of the emperor is forever solid as a rock, and the foreign monk wastes his life's efforts in vain. Pointing back to the Shaolin Temple, return! A gust of spring wind scatters flowers all over the ground. (Fojian Qin)

Vast and serene, without the concept of a sage, fully revealing the original face. Even face to face, there is already a distant separation. Do not ask where the capitals of the Liang and Wei dynasties are. One flower blooms with five petals, and naturally it is spring. (Yunyan Yin)

Use gold to make a chisel, and white jade to make a mallet. Chisel open the aperture of chaos, revealing the mysterious opportunity. (Zhengtang Bian)

The golden crow flies up to the jade balustrade, facing the dark Kunlun Mountain. But these things ultimately cannot be transmitted through words. Falling flowers and flowing water, it is all too absurd. (Tiantong Jing)

Raising the first mallet like Mount Sumeru (Sumeru, 須彌山), the jade gate and golden lock are difficult to open. Applying the kick from behind again is a waste of effort. One should regret coming from ten thousand miles away. (Chidun Ying)

Amidst ten thousand waves, a single reed can cross. A solitary figure, how pitiful. If old Xiao understands the phrase about cutting off the flow, I will let you pass at the head of the Yangtze River. (Shixi Yue)

Vast and serene, without the concept of a sage. The coming opportunity is contrary to the right path. Gaining is like fearing to hit the nose and wielding an axe, losing is like not looking back and breaking a jar. Sitting coldly and quietly in the Shaolin Temple, silently and completely upholding the treasury of the true Dharma eye. The autumn is clear, the moon turns, the frost is cold and the water is shallow, and the handle of the Big Dipper hangs low. Generation after generation, the robe and bowl are passed on to descendants, and from then on, humans and gods will be born from medicine and die from illness. (Hongzhi Jue)

Rapeseed flowers and wheat flowers bloom on the ridges, and purple swallows carrying mud fly into the painted beam houses. It is a pity that countless beautiful spring colors have withered and fallen, how can one use a romantic brush to dye the silk red? (Xueqiao Xin)

The First Patriarch (Bodhidharma, 菩提達摩) came from the West, directly pointing to the human mind, enabling people to see their nature and become Buddhas.

Falin Yin shouted and said, 'It has long deviated from the right path.'

急水波心下直鉤。魚龍蝦蟹一時收。祖師活計無多子。惱亂春風卒未休。(松源岳)

初祖自梁涉魏。至少林面壁而坐。九年方得二祖。

先被梁王勘破。卻向少林孤坐。謾言教外別傳。爭奈不識者個。(白雲端)

少室山前風過耳。九年人事隨流水。若還不是弄潮人。切須莫入洪波里。(鼓山圭)

金鰲一掣滄溟竭。徒自悠悠泛小舟。今日煙波無可釣。不須新月更為鉤。(徑山杲)

祖師面壁九年餘。此是西來末上機。直至如今天下客。強將言句空施為。(省堂主)

一片虛凝地。丹青畫不成。聖賢難啟口。佛祖強安名。(正堂辨)

喪盡家財。無本可據。赤手殺人。彌天罪過。(木庵永)

不契梁王暗渡江。一身無地避慚惶。九年面壁成何事。賺卻平人入鑊湯。(湖隱濟)

雲和斜抱月光寒。白雪陽春信自彈。不遇知音輕側耳。幾應摵碎玉闌干。(斯瑞法)

嵲嵲嵩峰。高逼雲漢。誤為神光。折去一半。(遠門柱)

初祖一日命門人曰。時將至矣。汝等盍各言所得。時有道副曰。如我所見。不執文字。不離文字。而為道用。祖曰汝得吾皮。尼總持曰。如吾所見。如慶喜見阿閦佛國。一見更不再見。祖曰汝得吾肉。道育曰。四大本空。

【現代漢語翻譯】 現代漢語譯本：

湍急的水流中，用筆直的魚鉤垂釣，魚、龍、蝦、蟹一時都被捕獲。祖師的謀生手段不多，卻擾亂了春風，始終沒有停歇。（松源岳） 初祖（Bodhidharma，菩提達摩）從梁朝渡過長江到魏國，在少林寺面對墻壁打坐。九年後才得到二祖（Huike，慧可）。 先是被梁武帝（Emperor Wu of Liang）看破，然後獨自在少林寺孤單地打坐。妄說教外別傳，怎奈不識這個真理。（白雲端） 少室山前，風聲在耳邊呼嘯而過，九年的人事都隨著流水逝去。如果不是弄潮兒，千萬不要進入這洶涌的波濤里。（鼓山圭） 金色的鰲（一種傳說中的巨龜）一動，整個大海的水都乾涸了，只是徒勞地悠閒地劃著小船。今天煙波浩渺，沒有什麼可以垂釣的，不需要新月再來做魚鉤。（徑山杲） 祖師（Bodhidharma，菩提達摩）面壁九年多，這是西來（指禪宗傳入中國）最根本的契機。直到今天，天下的學人，還勉強用言語文字來空費功夫。（省堂主） 一片空虛寂靜之地，用丹青也無法描繪。聖賢難以開口，佛祖勉強安立一個名稱。（正堂辨） 喪失了全部家產，沒有根本可以依據。赤手空拳殺人，罪過彌天。（木庵永） 不契合梁武帝（Emperor Wu of Liang），偷偷地渡過長江，一身無處躲避慚愧和惶恐。九年面壁到底成就了什麼？欺騙了普通人進入沸騰的鍋湯。（湖隱濟） 雲朵斜抱著月光，寒冷清冽，白雪和陽春的音訊自然地彈奏出來。如果沒有遇到知音，輕輕地側耳傾聽，幾乎就要敲碎那精美的玉石欄桿。（斯瑞法） 高聳的嵩山，高到逼近雲霄。錯誤地認為是神光（Huike，慧可），折去了一半。（遠門柱） 初祖（Bodhidharma，菩提達摩）有一天對門人說：『時間快到了，你們各自說說自己的心得。』當時有位名叫道副的門人說：『依我所見，不執著于文字，也不脫離文字，而是爲了道而運用文字。』祖師（Bodhidharma，菩提達摩）說：『你得到了我的皮。』尼總持說：『依我所見，就像慶喜（Ananda，阿難）看見阿閦佛國（Akshobhya Buddha's Pure Land），一見之後就不再見了。』祖師（Bodhidharma，菩提達摩）說：『你得到了我的肉。』道育說：『四大（earth, water, fire, and wind）本來就是空的，

【English Translation】 English version:

A straight hook cast into the heart of rapid waves, instantly catches fish, dragons, shrimp, and crabs. The Patriarch's (Bodhidharma's) livelihood is not extensive, yet it disturbs the spring breeze without ceasing. (Songyuan Yue) The First Patriarch (Bodhidharma) crossed the Yangtze River from Liang to Wei, and sat facing the wall at Shaolin Temple. It took nine years to obtain the Second Patriarch (Huike). First, he was seen through by Emperor Wu of Liang, then he sat alone in Shaolin. Vainly speaking of a separate transmission outside the teachings, how can one not recognize this truth? (Baiyun Duan) Before Shaoshi Mountain, the wind whistles past the ears, and the affairs of nine years flow away with the water. If you are not a wave rider, you must not enter the great waves. (Gushan Gui) When the golden Ao (a mythical giant turtle) stirs, the entire ocean dries up, it is futile to leisurely row a small boat. Today, the misty waves offer nothing to fish, no need for a new moon to serve as a hook. (Jingshan Gao) The Patriarch (Bodhidharma) faced the wall for more than nine years. This is the ultimate opportunity from the West (referring to the transmission of Zen to China). Until today, scholars everywhere force words and phrases in vain. (Sheng Tangzhu) A place of utter emptiness and stillness, which cannot be painted with danqing (traditional Chinese painting). Sages and worthies find it hard to speak of, Buddhas and Patriarchs force a name upon it. (Zheng Tangbian) Having lost all family wealth, there is no basis to rely on. Killing a man with bare hands, a crime that fills the heavens. (Mu'an Yong) Not in accord with Emperor Wu of Liang, secretly crossing the Yangtze River, one's body has nowhere to hide from shame and fear. What was accomplished by facing the wall for nine years? Deceiving ordinary people into entering the boiling cauldron. (Huyin Ji) Clouds embrace the moonlight, cold and clear, the message of white snow and spring is naturally played. If one does not meet a kindred spirit, listen lightly, almost shattering the exquisite jade railing. (Si Rui Fa) The towering Mount Song, so high it presses against the clouds. Mistakenly taken for Shenguang (Huike), half of it was cut off. (Yuanmen Zhu) One day, the First Patriarch (Bodhidharma) said to his disciples, 'The time is near. Each of you should speak of your understanding.' At that time, a disciple named Daofu said, 'As I see it, I do not cling to words, nor do I depart from words, but use them for the sake of the Way.' The Patriarch (Bodhidharma) said, 'You have obtained my skin.' The nun Zongchi said, 'As I see it, it is like Ananda seeing the Akshobhya Buddha's Pure Land, seen once and never seen again.' The Patriarch (Bodhidharma) said, 'You have obtained my flesh.' Daoyu said, 'The four elements (earth, water, fire, and wind) are fundamentally empty,'

五蘊非有。如吾見處。無一法可當情。祖曰汝得吾骨。最後慧可大師出。禮三拜。依位而立。祖曰汝得吾髓。乃傳衣付法。

薦福懷云。祖師與么說話。無計較中翻成計較。無涂轍中翻成涂轍。若教伊蹋著德山臨濟門下。免見九年冷坐。被人喚作壁觀胡僧。直饒如是。也未免殃及兒孫。　太陽玄雲。且道更有一人出來。得個甚麼。自云。不得不得。又云。意況不到。　翠巖芝云。二祖被他當面涂糊。莫道髓皮也不曾摸著。因甚麼卻紹祖位。　五祖演云。當時若見四人恁么。各與三十棒。祇如白雲也合吃二十九棒。留一棒與諸人。其間若有知痛癢者。不惟不辜負先聖。亦乃得見白雲。脫或未然。堂里吃粥吃飯。更須爛嚼。多見囫圇吞卻。

神光三拜退後立。瀑布巖前水長急。楞嚴會上逞圓通。卻使老盧雙淚泣。(天衣懷)

四維上下絕遮攔。涌出冰壺映碧天。無孔笛中藏六律。一聲驚起釣魚船。(成枯木)

神光三拜依位立。解會都忘末端的。皮毛脫盡孰親疏。誰言得髓能情息。(圓通秀)

一從三拜后。千古錯流通。永日無人到。蕭蕭檜柏風。(龍門遠)

社舞村歌笑殺人。騎牛挑鴨走成群。三杯酒罷歸家去。留得豬頭礙塞人。(正堂辨)

鏡凹照人瘦。鏡凸照人肥。不

【現代漢語翻譯】 現代漢語譯本： 五蘊（Wuyun，構成人身心的五種要素，即色、受、想、行、識）並非實有。正如我所見，沒有一種法可以執著。祖師說：『你得到了我的骨。』最後慧可大師出來，行三拜之禮，然後回到自己的位置站立。祖師說：『你得到了我的髓。』於是傳衣缽和佛法給他。

薦福懷云禪師說：『祖師這樣說話，在沒有計較的地方反而變成了計較，在沒有道路的地方反而變成了道路。如果讓他踏著德山（Deshan）和臨濟（Linji）的門下，就可以免去九年的冷坐，被人叫做壁觀胡僧。』即使這樣，也難免殃及子孫。 太陽玄雲禪師說：『那麼，再有一個人出來，能得到什麼呢？』自答說：『得不到，得不到。』又說：『意況不到。』 翠巖芝云禪師說：『二祖（指慧可）被他當面涂糊，莫說髓，皮毛也不曾摸著。』為什麼卻能繼承祖位呢？ 五祖演禪師說：『當時如果見到這四個人這樣，每人各打三十棒。即使是白雲（指白雲守端禪師），也應該吃二十九棒，留一棒給你們。』如果其中有知道痛癢的人，不僅不會辜負先聖，也能見到白雲。如果不是這樣，在禪堂里吃粥吃飯，更要細嚼慢嚥，很多人都是囫圇吞棗。

神光（Shenguang，慧可未出家前的名字）三拜後退後站立，瀑布巖前的流水湍急。在楞嚴會上逞口舌之能，卻讓老盧（Lao Lu，指六祖慧能）雙眼流淚。（天衣懷禪師）

四維上下沒有任何遮攔，涌出冰壺映照碧天。無孔的笛子中藏著六律，一聲驚醒了釣魚的船。（成枯木禪師）

神光三拜后回到原位站立，理解和忘卻都沒有達到極致。皮毛脫盡后誰親誰疏？誰說得到髓就能平息情慾？（圓通秀禪師）

自從三拜之後，千古以來錯謬流傳。整天沒有人來，只有蕭蕭的檜柏在風中搖曳。（龍門遠禪師）

鄉村的社戲和歌舞笑煞人，騎牛挑鴨成群結隊。三杯酒後回家去，留下豬頭堵塞道路。（正堂辨禪師）

凹面鏡照人瘦，凸面鏡照人肥。不

【English Translation】 English version: The five skandhas (Wuyun, the five aggregates that constitute a person's mind and body, namely form, sensation, perception, volition, and consciousness) are not real. Just as I see it, there is no dharma to be attached to. The patriarch said, 'You have obtained my bones.' Finally, Great Master Huike came forward, bowed three times, and then stood in his place. The patriarch said, 'You have obtained my marrow.' Then he transmitted the robe and the Dharma to him.

Zen Master Jianfu Huaiyun said, 'The patriarch's words, in a place where there is no calculation, it turns into calculation; in a place where there is no path, it turns into a path.' If he had stepped into the gate of Deshan and Linji, he could have avoided nine years of cold sitting and being called a wall-gazing barbarian monk.' Even so, it is still inevitable to bring disaster to his descendants. Zen Master Taiyang Xuan said, 'Then, if another person comes out, what can he obtain?' He answered himself, 'Cannot obtain, cannot obtain.' He also said, 'The state of mind cannot reach.' Zen Master Cuiyan Zhi said, 'The Second Patriarch (referring to Huike) was smeared in the face by him, not to mention the marrow, he didn't even touch the skin.' Why was he able to inherit the position of patriarch? Zen Master Wuzu Yan said, 'If I had seen these four people like this at that time, I would have given each of them thirty blows. Even Baiyun (referring to Zen Master Baiyun Shouduan) should have received twenty-nine blows, leaving one blow for you.' If there is someone among them who knows pain, not only will he not fail the former sages, but he will also be able to see Baiyun. If not, eating porridge and rice in the meditation hall requires more chewing, many people swallow it whole.

Shenguang (Shenguang, Huike's name before becoming a monk) retreated and stood after bowing three times, the water in front of the waterfall rock is rushing. Showing off his eloquence at the Surangama Assembly, he made old Lu (Lao Lu, referring to the Sixth Patriarch Huineng) shed tears. (Zen Master Tianyi Huai)

There is no obstruction in the four dimensions, up and down, and an ice pot emerges, reflecting the blue sky. The six laws are hidden in the flute without holes, and a sound startles the fishing boat. (Zen Master Cheng Kumu)

Shenguang stood back in his place after bowing three times, understanding and forgetting have not reached the extreme. Who is close and who is distant after the skin is shed? Who says that obtaining the marrow can calm desires? (Zen Master Yuantong Xiu)

Since the three bows, mistakes have been circulating for thousands of years. No one comes all day long, only the rustling junipers sway in the wind. (Zen Master Longmen Yuan)

The village opera and songs laugh at people, riding cows and picking ducks in groups. After three cups of wine, go home, leaving a pig's head to block the road. (Zen Master Zhengtang Bian)

A concave mirror makes people look thin, a convex mirror makes people look fat. Not

如打破鏡。還吾舊麵皮。(懶庵樞)

捏目生花立問端。得他皮髓被他瞞。者般瞎漢能多事。六月無霜也道寒。(簡庵清)

死款都來一口供。情窮理極卒難容。若將皮髓論高下。爭見花開五葉紅。(高峰妙)

夜來獨自上西樓。卻喜新秋月正幽。試把玉簫吹一曲。惹他多少客心愁。(晦堂鏡)

雪壓竹枝頭。風翻荷葉背。胡僧白佛言。應犯什麼罪。(漢關喻)

初祖曰。吾法於三千年后未曾移易一絲豪許。

東西縱目乾坤闊。玉露澄秋氣宇高。山是山兮水是水。何曾移易一絲毫。(葛廬覃)

初祖曰。吾本來茲土。傳法度迷情。一花開五葉。結果自然成。

五祖演云。大師信腳來。信口道。後代兒孫都成計較。要會開花結果處么。鄭州梨。青州棗。萬物無過出處好。　南堂欲云。提本分鉗錘。碎情解窠窟。還他五祖。要見開花結果處。太遠在。拈卻鄭州梨。放下青州棗。出門便是長安道。

初祖偈曰。吾本求心不求佛。了知三界空無物。不如端坐靜觀心。祇此心心心是佛。

元叟端云。坐煞達磨大師了也。

初祖謂二祖曰。汝但外息諸緣。內心無喘。心如墻壁。可以入道。二祖作種種說心說性不契。一日忽悟。乃曰可以息諸緣也。祖曰莫成斷

【現代漢語翻譯】 現代漢語譯本： 如打破鏡子，恢復我本來的面目。（懶庵樞） 眼睛被矇蔽而產生幻覺，卻以此為開端提出問題。得到了皮毛卻被它矇蔽。這種瞎子最會多事，六月沒有霜也說冷。（簡庵清） 所有罪狀都用一口供詞來承擔，情理已經到了盡頭，難以寬容。如果用皮毛來論高下，怎能見到花開五葉的紅色景象？（高峰妙） 夜裡獨自登上西樓，欣喜新秋的月色正幽靜。試著用玉簫吹奏一曲，惹起多少遊子的愁緒。（晦堂鏡） 雪壓著竹子的枝頭，風翻動荷葉的背面。胡僧（指來自西域的和尚）對佛說，應該犯了什麼罪？（漢關喻） 初祖（指菩提達摩 Bodhidharma）說：『我的佛法在三千年后也不會改變一絲一毫。』 東西方向放眼望去，天地廣闊，清澈的秋露使人的氣度高昂。山是山啊水是水，何曾改變一絲一毫？（葛廬覃） 初祖（指菩提達摩 Bodhidharma）說：『我本來到這片土地，是爲了傳法度化迷惑的情感。一花開放五片花瓣，結果自然會成就。』 五祖演說：『大師隨意而來，隨口說道，後代的子孫都成了計較。想要領會開花結果的地方嗎？鄭州的梨，青州的棗，萬物都比不過出處好。』南堂欲說：『提起本分的鉗錘，粉碎情識的巢穴。還給五祖（指五祖弘忍 Daman Hongren）。想要見到開花結果的地方，太遠了。拿起鄭州的梨，放下青州的棗，出門就是長安大道。』 初祖（指菩提達摩 Bodhidharma）的偈語說：『我本來是求心不求佛，完全瞭解三界都是空無一物。不如端坐靜靜地觀察內心，這顆心就是佛。』 元叟端說：『坐死了達摩大師了。』 初祖（指菩提達摩 Bodhidharma）對二祖（指慧可 Huike）說：『你只要對外停止一切攀緣，內心沒有氣息喘動，心像墻壁一樣，就可以入道。』二祖（指慧可 Huike）作了種種說心說性的解釋，都不契合。一天忽然領悟，於是說：『可以停止一切攀緣了。』祖師說：『不要成為斷滅。』

【English Translation】 English version: Like breaking a mirror, returning to my original face. (Lan'an Shu) Conjuring flowers from blinded eyes, yet posing questions based on this illusion. Obtaining the superficial, one is deceived by it. Such a blind man is prone to meddling, claiming it's cold even when there's no frost in June. (Jian'an Qing) All charges are confessed in a single statement, the limits of reason and emotion are reached, making forgiveness difficult. If one were to judge worth based on superficialities, how could one witness the red splendor of a five-petaled flower blooming? (Gaofeng Miao) Alone I ascend the West Tower at night, delighted by the serene moonlight of early autumn. I attempt to play a melody on my jade flute, stirring the sorrows of countless travelers. (Huitang Jing) Snow presses down on bamboo branches, wind flips the backs of lotus leaves. A Hu monk (referring to a monk from the Western Regions) asks the Buddha, 'What crime should be punished?' (Han Guan Yu) The First Ancestor (Bodhidharma) said: 'My Dharma will not be altered by a single thread or hair, even after three thousand years.' Looking east and west, the universe is vast, clear autumn dew elevates one's spirit. Mountains are mountains, and water is water; how could they ever be altered by a single thread or hair? (Ge Lu Tan) The First Ancestor (Bodhidharma) said: 'I originally came to this land to transmit the Dharma and liberate deluded emotions. One flower blooms with five petals, and the fruit will naturally ripen.' The Fifth Ancestor Yan said: 'The master came as he pleased, spoke as he pleased, and later generations have all become calculating. Do you want to understand the place where flowers bloom and fruits ripen? The pears of Zhengzhou, the dates of Qingzhou—nothing surpasses a good origin.' Nantang Yu said: 'Raise the hammer of one's inherent nature, shatter the nests of emotional understanding. Return it to the Fifth Ancestor (Daman Hongren). If you want to see the place where flowers bloom and fruits ripen, it's too far away. Pick up the pears of Zhengzhou, put down the dates of Qingzhou, and the road to Chang'an is right outside the door.' The First Ancestor's (Bodhidharma) verse says: 'Originally, I seek the mind, not the Buddha; I fully understand that the three realms are empty and without substance. It is better to sit upright and quietly observe the mind; this very mind is the Buddha.' Yuansou Duan said: 'He has sat Master Damo (Bodhidharma) to death.' The First Ancestor (Bodhidharma) said to the Second Ancestor (Huike): 'You only need to externally cease all attachments and internally have no breath. If your mind is like a wall, you can enter the Way.' The Second Ancestor (Huike) made various explanations about the mind and nature, but they did not align. One day, he suddenly realized and said: 'I can cease all attachments.' The Ancestor said: 'Do not become annihilation.'

滅去在。二祖曰無。祖曰子作么生。二祖曰。了了常知故。言之不可及。祖曰此諸佛之所傳心體。更勿疑也。

萬里孤舟駕怒濤。長竿意在掣金鰲。連拋兩釣無訊息。惆悵空來打一遭。(天目禮)

的的西來末法僧。來分此土最初燈。神光冷地一吹滅。蔥嶺忙忙祇暗登。(大川濟)

萬里西來老骨柤。不遵行止渡流沙。被人打落當門齒。啞子分明吃苦瓜。(或庵體)

賊身未露罪全彰。攪得西干沸似湯。項上鐵枷無計脫。卻來東土強分贓。(無門開)

心如面黑。語似人蠻。廓然無聖。玉解連環。楊子江頭白浪。少林雪后青山。(栯堂益)

大鵬展翅取龍吞。一攪滄溟徹底渾。觸碎珊瑚枝上月。至今千古暗昏昏。(中峰本)

東西走得腳皮穿。教外何曾有別傳。任你一花開五葉。好兒終不使爺錢。(愚庵及)

飄飄一葦渡江淮。少室峰前眼不開。默坐九年成底事。當門齒缺可曾栽。(天隱修)

初祖既葬熊耳山。后三年魏宋云使西域回。遇祖于[葸-十+夕]嶺。手𢹂只履。云問何往。祖曰西天去。又謂云曰。汝主已厭世。及歸。明帝已登遐矣。迨啟壙。惟只履存焉。

師眼兮深。師鼻兮大。師耳兮穿。師舌兮快。師身兮黑。師心兮戴。手𢹂只履返流

沙。熊耳石塔今猶在。(瑯玡覺)

祖師遺下一隻履。千古萬古播人耳。空自肩擔跣足行。何曾蹋著自家底。(五祖演)

梁魏山河本太平。無端容此老狐精。九年皮髓分張盡。只履空棺更誑人。(東山空)

闔國人難挽。西𢹂只履歸。祇應熊耳月。千古冷光輝。(虎丘隆)

飏下一隻履。明明不覆藏。兒孫才著腳。遍地是刀槍。(妙峰善)

九年冷坐納敗闕。只履西歸更脫空。後代兒孫徒妄想。鷓鴣啼不為春風。(雪庵瑾)

死也不伏埋殯。偷𢹂只履西歸。不被宋云捉敗。官司何處尋尸。(孤峰深)

禾山方云。死心先師每舉只履西歸話以問衲子。而實難明。諸方或謂之隱顯。或謂不可有兩個。或謂惟此一事實。若恁么。未識祖師意旨。諸人要見么。頌云。濁中清。清中濁。勿謂麒麟生只角。西行東向路不差。大用頭頭如啐啄。莫莫玄要。靈機休卜度。

二祖慧可大師

問初祖曰。諸佛法印可得聞乎。祖曰諸佛法印匪從人得。師曰吾心未寧乞師安心。祖曰將心來與汝安。師曰覓心了不可得。祖曰與汝安心竟。

芭蕉徹云。金剛與泥人揩背。　圓悟勤云。正與么時法身在甚麼處。　五祖戒云。若即恁么何用西來。　云居元云。彼自無瘡勿傷之也。雖然

如是。一言已出駟馬難追。　五祖演舉至安心處乃云。白雲當時若見。好與三十棒。何故。他人見將謂說安心法。畢竟如何。菩薩龍王行雨潤。遮身向上數重云。　云居莊云。殺人須是殺人劍。活人須是活人刀。

終始覓心不可得。寥寥不見少林人。滿庭舊雪重知冷。鼻孔依然搭上唇。(白雲端)

思量何用覓安心。求得心安卻苦身。三尺雪深曾立處。不知誰是雪中人。(佛國白)

二祖當年立少林。滿庭積雪到腰深。叉手當胸無一事。不求不覓不安心。(鼓山圭)

覓心無處更無安。嚼碎通紅鐵一團。縱使眼開張意氣。爭如不受老胡瞞。(徑山杲)

不待七處徴。當下便不見。猢猻水上打鞦韆。新羅王子放一箭。高著眼分明。穿破波斯面。(石[(工*幾)/石]明)

二祖無端向少林。庭前立雪到腰深。直饒覓得心無有。未免全身被陸沉。(誰庵演)

屈節從長也大難。雪堆斷臂仰高寒。鐵牛鞭起熊峰下。一吸黃河徹底干。(或庵體)

達磨九年面壁坐。深雪之中得一個。得一個。森羅萬象平分破。(尼無著總)

長安深夜雪漫漫。欲覓心安轉不安。縱使言前開活眼。那知已被老胡瞞。(息庵觀)

平地無端起骨堆。將身活向雪中埋。假饒覓得安

【現代漢語翻譯】 現代漢語譯本： 如是。一言既出，駟馬難追。五祖演禪師拈出話頭，說到安心之處，便說：『白雲端禪師當時如果見到（二祖慧可），最好給他三十棒。』為什麼呢？因為他人見了，會以為（白雲端禪師）在說安心之法。究竟該如何呢？菩薩和龍王降雨滋潤萬物，遮蔽身體向上看，是重重疊疊的雲彩。 云居莊禪師說：『殺人必須用殺人的劍，救人必須用救人的刀。』 始終尋覓心都不可得，空空蕩蕩不見少林之人。滿庭的舊雪讓人再次感到寒冷，鼻孔依然長在嘴唇之上。（白雲端禪師） 思量有什麼用呢？尋覓安心反而讓自身痛苦。三尺深的雪地裡曾經站立的地方，不知道誰是雪中的人。（佛國白禪師） 二祖慧可當年站在少林寺，滿庭的積雪深及腰部。雙手合在胸前，心中無一事，不求不覓，也不安心。（鼓山圭禪師） 尋覓心無處可尋，更無安寧可得，如同嚼碎一團通紅的鐵。縱然睜開眼睛，意氣風發，又怎能比得上不受達摩祖師的矇騙呢？（徑山杲禪師） 不等你從七處征問，當下就已不見蹤影。如同猴子在水上打鞦韆，新羅王子射出一箭。高明之處在於，分明地穿破了波斯人的臉。（石[(工*幾)/石]明禪師） 二祖慧可無緣無故地來到少林寺，在庭前立於深及腰部的雪中。即使尋覓到心中空無一物，也難免全身被淹沒。（誰庵演禪師） 委曲求全也太難了，在雪堆中斷臂，仰望高寒。用鞭子抽打鐵牛，讓它在熊峰下耕地，一口氣吸乾黃河的水。（或庵體禪師） 達摩祖師面壁九年而坐，在深雪之中得到一個（傳人）。得到一個（傳人），將森羅萬象平分打破。（尼無著總禪師） 長安深夜，大雪紛紛揚揚，想要尋覓心安，反而更加不安。縱然在言語之前開啟了活潑的眼睛，又怎能知道自己已經被達摩祖師矇騙了呢？（息庵觀禪師） 平地上無緣無故地堆起墳堆，將身體活生生地埋在雪中。假如尋覓到安寧……

【English Translation】 English version: Thus it is. A word once spoken cannot be overtaken by a team of four horses. Fifth Patriarch Yan brought up the topic, and when he reached the point of settling the mind, he said, 'If Baoyun Duan (Baoyun Duan: a Chan master) had seen him (Huike, the Second Patriarch), it would have been best to give him thirty blows.' Why? Because others would see it and think he (Baoyun Duan) was talking about the method of settling the mind. What is it ultimately like? Bodhisattvas and Dragon Kings send down rain to nourish all things; shielding the body and looking upwards, there are layers upon layers of clouds. Zen Master Yunju Zhuang said, 'To kill, one must use a sword for killing; to save, one must use a knife for saving.' From beginning to end, seeking the mind is unattainable; empty and desolate, the people of Shaolin are not seen. The old snow in the courtyard makes one feel the cold again; the nostrils remain attached to the lips. (Zen Master Baoyun Duan) What is the use of pondering? Seeking peace of mind only makes the body suffer. In the three-foot-deep snow where one once stood, who knows who is the person in the snow? (Zen Master Foguo Bai) The Second Patriarch (Huike) stood at Shaolin Monastery in those years, the accumulated snow in the courtyard reaching waist-deep. With hands folded in front of the chest, there is nothing in the mind; neither seeking nor searching, nor settling the mind. (Zen Master Gushan Gui) Seeking the mind, there is nowhere to seek, and no peace to be found; like chewing a red-hot iron ball. Even if one opens one's eyes with spirit and vigor, how can it compare to not being deceived by the old barbarian (Bodhidharma)? (Zen Master Jingshan Gao) Without waiting for you to inquire in seven places, it disappears immediately. Like a monkey swinging on a swing over the water, a prince of Silla shoots an arrow. The high point is in clearly piercing the face of the Persian. (Zen Master Shi[(工*幾)/石] Ming) The Second Patriarch (Huike) came to Shaolin Monastery for no reason, standing in the snow in the courtyard, which was waist-deep. Even if one finds that the mind is empty, one cannot avoid being completely submerged. (Zen Master Sheian Yan) To compromise and endure is also very difficult; in the snowdrift, one cuts off an arm and looks up at the high cold. Whipping the iron ox, making it plow under Xiong Peak, sucking the Yellow River dry in one breath. (Zen Master Huoan Ti) Bodhidharma sat facing the wall for nine years, obtaining one (successor) in the deep snow. Obtaining one (successor), dividing and breaking the myriad phenomena equally. (Nun Wuzhu Zong) In Chang'an, late at night, the snow falls heavily; wanting to seek peace of mind, one becomes even more uneasy. Even if one opens lively eyes before words are spoken, how can one know that one has already been deceived by the old barbarian (Bodhidharma)? (Zen Master Xian Guan) A grave mound rises for no reason on level ground, burying the body alive in the snow. If one were to find peace...

心法。還我娘生一臂來。(隱山璨)

覓心心已覓無蹤。識得年辰是普通。從此不消閑歷日。春來積雪自消镕。(靈叟源)

金風一夜催人老。吹落梧桐教誰掃。驀然飛在五乳峰。波斯拈起當作寶。(慧門勝)

三祖僧璨大師

問二祖曰。弟子身纏風恙。請師懺罪。祖曰將罪來與汝懺。師曰覓罪了不可得。祖曰。與汝懺罪竟。宜依佛法僧住。師曰。今見和尚已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。佛法無二。僧寶亦然。師曰。今日始知罪性不在內外中間。如其心焉。佛法無二也。祖深器之。

瑯玡覺云。猶欠作云何梵在。　梁山觀于覓罪了不可得處云。罪性向什麼處去也。又云。非但罪性。覓者亦不見有。　云居齊云。二祖深器之。是肯他會佛法耶。肯他說道理耶。

罪已無根性已空。正生風處不生風。至今山谷山前水。一派清流入海中。(佛國白)

無孔笛子氈拍板。五音六律皆普遍。時人不識黃番綽。笑道儂家登寶殿。(五祖演)

風恙纏身。覓罪不得。九萬里程。展摩霄翼。(旻古佛)

渾身臊癢倩人搔。入骨搔來身已勞。一下被伊搔著了。平生癢處一時消。(水庵一)

彌天罪過無門懺。紅爛通身世莫醫。已是四棱俱蹋地。盡

【現代漢語翻譯】 現代漢語譯本 心法。還我娘生一臂來。(隱山璨)

尋找心，心已尋覓無蹤。認識到年辰只是尋常普通。從此不再需要閑翻曆書。春天到來，積雪自然消融。(靈叟源)

金風一夜催人衰老。吹落梧桐葉，教誰來掃？忽然飛落在五乳峰。波斯人拈起來當作寶貝。(慧門勝)

三祖僧璨大師

問二祖慧可（二祖）說：『弟子身患風疾，請師父為我懺悔罪過。』二祖說：『把你的罪拿來，我為你懺悔。』三祖說：『尋找罪過，卻了不可得。』二祖說：『我已經為你懺悔完畢。你應該依佛、法、僧而住。』三祖說：『如今見到和尚您，已經知道是僧。不知什麼是佛法？』二祖說：『是心是佛，是心是法。佛法沒有二致。僧寶也是這樣。』三祖說：『今日才知罪性不在內外中間，正如心一樣，佛法也沒有二致啊。』二祖深深器重他。

瑯玡覺說：『還欠一句「作云何」怎麼說？』梁山觀在「尋找罪過，卻了不可得」之處說：『罪性向什麼地方去了呢？』又說：『非但罪性，尋找罪性的人也不可見。』云居齊說：『二祖深深器重他，是肯定他會佛法呢？還是肯定他會說道理呢？』

罪已無根，性已空寂。真正生風之處，反倒不生風。至今山谷山前的流水，仍然是一派清流流入大海之中。(佛國白)

沒有孔的笛子，毛氈做的拍板。五音六律都普遍存在。世人不認識黃番綽，笑著說我家登上寶殿。(五祖演)

風疾纏身，尋找罪過卻不可得。九萬里程，展開摩霄的翅膀。(旻古佛)

渾身瘙癢，請人來撓。深入骨髓地撓，身體已經疲勞。一旦被他撓著了，平生瘙癢之處一時消散。(水庵一)

彌天罪過，沒有門路可以懺悔。紅腫潰爛的身體，世間無法醫治。已經是四棱著地，窮途末路。

【English Translation】 English version 'Mind Dharma. Return my arm that my mother bore.' (Yinshan Can)

'Seeking the mind, the mind is already sought without a trace. Recognizing the years and months is ordinary. From now on, there is no need to idly flip through the calendar. When spring comes, the accumulated snow will naturally melt away.' (Lingsou Yuan)

'The golden wind ages people overnight. Blowing down the phoenix tree leaves, who will sweep them? Suddenly flying to the Five Peaks. The Persian picks it up and treasures it.' (Huimen Sheng)

The Third Patriarch, Great Master Sengcan (Third Patriarch)

He asked the Second Patriarch, Huike (Second Patriarch): 'This disciple is afflicted with wind disease. Please, Master, repent my sins.' The Second Patriarch said, 'Bring your sins here, and I will repent them for you.' The Third Patriarch said, 'Searching for sins, they are unattainable.' The Second Patriarch said, 'I have already finished repenting your sins. You should abide by the Buddha, Dharma, and Sangha.' The Third Patriarch said, 'Now that I see you, Venerable, I already know this is the Sangha. I do not know what is the Buddha and the Dharma?' The Second Patriarch said, 'This mind is the Buddha, this mind is the Dharma. The Buddha and the Dharma are not two. The Sangha Jewel is also like this.' The Third Patriarch said, 'Today I know that the nature of sin is not inside, outside, or in between. Just like the mind, the Buddha and the Dharma are also not two.' The Second Patriarch deeply valued him.

Langye Jue said, 'Still lacking the phrase, "How to act?"' Liangshan Guan said at the point of 'Searching for sins, they are unattainable,' 'Where has the nature of sin gone?' He also said, 'Not only the nature of sin, but the seeker is also not to be seen.' Yunju Qi said, 'The Second Patriarch deeply valued him. Is he affirming that he understands the Buddha and the Dharma? Or is he affirming that he can speak the truth?'

'Sin has no root, and nature is empty. Where the wind truly arises, there is no wind arising. To this day, the mountain stream before the valley is still a clear stream flowing into the sea.' (Foguo Bai)

'A flute without holes, a felt clapper. The five tones and six laws are all pervasive. People do not recognize Huang Fancho, laughing and saying that my family ascends the treasure hall.' (Wuzu Yan)

'Afflicted with wind disease, searching for sins but unattainable. Ninety thousand miles, spreading the wings that touch the sky.' (Min Gufo)

'The whole body itches, asking someone to scratch. Scratching deep into the bones, the body is already tired. Once he scratches it, the itching of a lifetime disappears at once.' (Shuian Yi)

'Heavenly sins, there is no way to repent. A red and rotten body, the world cannot cure. Already with all four corners on the ground, at the end of the road.'

教後代亂針錐。(無門開)

風恙纏身世莫醫。家貧遭劫更堪悲。誰知覓罪了無處。正是賊歸空屋時。(大歇謙)

通身是病骨黏皮。舉世無人識得伊。縱使罪根都懺了。依然失卻兩莖眉。(癡絕沖)

萬里天開一陣風。云推桂轂出煙籠。秋深秋浦那清影。露滴芙蓉兩岸紅。(無異來)

三祖信心銘曰。至道無難。惟嫌揀擇。但莫憎愛。洞然明白。

報恩秀云。祖師道個嫌字。先自憎愛了也。卻云但莫憎愛洞然明白。又何啻揚聲而欲止響。　德山繪別云。至道最難。須是揀擇。若無憎愛。怎見明白。　佛川義云。祖師八字打開。兩手分付了也。雖然。直捷固然直捷。怎奈極是誵訛。山僧更資一路。至道無難。惟嫌揀擇。但莫憎愛。洞然明白。良久云。參。

三祖曰。毫釐有差。天地懸隔。

直上峰頭腳步寬。得盤桓處且盤桓。松林茂映彤雲赤。舉眼尋思便著瞞。(云松品)

自來拽杖千峰外。誰識斑斕是大蟲。拈得松聲無著處。和風吹遍碧桃紅。(月廠屏)

三祖曰。二由一有。一亦莫守。一心不生。萬法無咎。

元潔瑩驀拈拄杖云。三祖大師來也。以無緣三昧。智印三昧。將須彌移至芥子孔。見諸人不會。化作奮迅三昧。穿卻諸人鼻孔眼睛。走入露

【現代漢語翻譯】 現代漢語譯本： 教後代亂針錐。（無門開） 風疾纏身，世上沒有醫生能治好。家境貧寒又遭遇劫難，更讓人悲傷。誰知道尋找罪過卻無處可尋，這正是小偷回到空蕩蕩的屋子的時候。（大歇謙） 渾身都是病，骨頭緊貼著皮。世上沒有人認識他。縱然罪惡的根源都懺悔乾淨了，依然失去了兩道眉毛。（癡絕沖） 萬里晴空突然颳起一陣風。雲彩推動著月亮從煙霧籠罩中出來。秋天深了，秋浦的清澈倒影，露水滴在芙蓉花上，兩岸一片紅色。（無異來） 三祖《信心銘》說：『至道沒有困難，只是嫌惡選擇。只要不憎恨愛戀，就能通透明白。』 報恩秀云說：『祖師說了一個『嫌』字，就已經自己憎恨愛戀了。卻又說只要不憎恨愛戀就能通透明白，這又何止是揚聲想要停止迴響呢？』德山繪不同意說：『至道最難，必須選擇。如果沒有憎恨愛戀，怎麼能明白？』佛川義說：『祖師用八個字打開，兩手都交付了。』雖然，直接固然直接，怎奈非常錯誤。山僧再提供一條路：至道沒有困難，只是嫌惡選擇。只要不憎恨愛戀，就能通透明白。』良久說：『參！』 三祖說：『稍微有一點差錯，天地就相隔遙遠。』 直接登上山峰，腳步寬闊。找到可以盤桓的地方就且盤桓。茂盛的松林映襯著紅色的雲彩。舉眼尋思就容易被矇蔽。（云松品） 向來拄著枴杖走在千峰之外，誰認識那斑斕的色彩是大蟲（老虎）。拈起松濤的聲音，無處可著，和風吹遍了碧桃，一片紅色。（月廠屏） 三祖說：『二由一而有，一也不要守住。一心不生，萬法沒有過錯。』 元潔瑩突然拿起拄杖說：『三祖大師來了！用無緣三昧、智印三昧，將須彌山移到芥菜籽孔里，見大家不會，化作奮迅三昧，穿透大家的鼻孔眼睛，走入露』

【English Translation】 English version: Teaching descendants to use chaotic needle cones. (Wumen Kai) Afflicted with illness, no doctor in the world can cure it. Poverty and robbery make it even more tragic. Who knows that seeking fault is nowhere to be found? This is when the thief returns to the empty house. (Daxie Qian) The whole body is sick, with bones sticking to skin. No one in the world recognizes him. Even if the roots of sin are all repented, he still loses his two eyebrows. (Chijue Chong) A clear sky for ten thousand miles, suddenly a gust of wind arises. Clouds push the moon out of the misty cage. Autumn is deep, the clear reflection of Qiupu, dew drops on the lotus, the two banks are red. (Wuyi Lai) The Third Patriarch's 'Faith Inscription' says: 'The Great Way is not difficult, only avoid picking and choosing. Just do not hate or love, and you will be thoroughly clear.' Baoen Xiuyun said: 'The Patriarch said the word 'avoid,' and he already hated and loved himself. Yet he says that as long as you don't hate or love, you can be thoroughly clear. Isn't this more than raising your voice to stop the echo?' Deshan Hui disagreed, saying: 'The Great Way is most difficult, you must choose. If there is no hate or love, how can you see clearly?' Fochuan Yi said: 'The Patriarch opened it with eight words and handed it over with both hands.' Although, direct is certainly direct, but it is very wrong. This monk offers another path: The Great Way is not difficult, only avoid picking and choosing. Just do not hate or love, and you will be thoroughly clear.' After a long while, he said: 'Participate!' The Third Patriarch said: 'A difference of a hair's breadth, and heaven and earth are far apart.' Go straight to the top of the peak, with wide steps. Find a place to linger and linger. The lush pine forest reflects the red clouds. Looking up and thinking, you are easily deceived. (Yun Song Pin) Always walking outside the thousand peaks with a staff, who recognizes that the mottled color is a big worm (tiger). Picking up the sound of the pine waves, nowhere to attach, the gentle breeze blows all over the green peaches, a red color. (Yuechang Ping) The Third Patriarch said: 'Two arise from one, but do not hold onto one. If one mind does not arise, all dharmas are without fault.' Yuanjie Ying suddenly picked up his staff and said: 'The Third Patriarch is here! Using the Unconditioned Samadhi, the Wisdom Seal Samadhi, moving Mount Sumeru (Xumi Shan) to the mustard seed hole, seeing that everyone doesn't understand, transforming into the Swift Samadhi, piercing everyone's nostrils and eyes, walking into the dew'

柱里去也。卓拄杖。

三祖曰。六塵不惡。還同正覺。

雪竇顯云。拄杖子是塵。有什麼過。過既無。應合辨主。所以道糞掃堆頭現丈六金身。且拈在一邊。赤肉團上壁立千仞。又放過一著。直饒八面四方來。正好連架打。　古南門云。雪竇拄杖子雖善能為祖師作主。要且腳跟未點地在。

四祖道信大醫大師

參三祖問。愿和尚慈悲賜與解脫法門。祖曰誰縛汝。師曰無人縛。祖曰何更求解脫乎。師大悟。

牛頭未生。梅子熟也。緩步人間。池成月下。鳳書三到懶開眸。白蓮峰頂光相射。(云巖因)

誰縛無人縛。何更求解脫。未必右軍鵝。便是支郎鶴。(石田薰)

四祖住蘄州破頭山。學侶云臻。攝心不寐脅不至席。一日告眾曰。吾武德年中游廬山。望破頭山紫雲如蓋。有白氣橫分六道。汝等會否。弘忍曰。莫是和尚他后橫出一枝佛法否。師曰善。唐太宗向師道。三詔不赴就。賜紫衣。

慈雲之塔。大醫之師。瞻之仰之。雙峰巍巍。懶融不得西天缽。直付黃梅路上兒。(楊無為)

島外尋師解縛歸。雙峰山下獨幽奇。卻將衣缽為人事。乞與黃梅個小兒。(佛國白)

絕知名跡能妨道。正恐師承亦累人。問法沙彌莫饒舌。百年逆旅要同塵。(覺范洪)

【現代漢語翻譯】 現代漢語譯本 柱里去也。卓拄杖。 三祖曰：『六塵不惡，還同正覺。』（六塵：色、聲、香、味、觸、法，指外界事物；正覺：正確的覺悟） 雪竇顯云：『拄杖子是塵，有什麼過？過既無，應合辨主。』所以道『糞掃堆頭現丈六金身』。且拈在一邊，『赤肉團上壁立千仞』。又放過一著。直饒八面四方來，正好連架打。 古南門云：『雪竇拄杖子雖善能為祖師作主，要且腳跟未點地在。』 四祖道信（道信：人名）大醫禪師 參三祖問：『愿和尚慈悲賜與解脫法門。』祖曰：『誰縛汝？』師曰：『無人縛。』祖曰：『何更求解脫乎？』師大悟。 牛頭未生，梅子熟也。緩步人間，池成月下。鳳書三到懶開眸，白蓮峰頂光相射。(云巖因) 誰縛無人縛，何更求解脫？未必右軍鵝，便是支郎鶴。(石田薰) 四祖住蘄州破頭山（破頭山：地名），學侶云臻。攝心不寐，脅不至席。一日告眾曰：『吾武德年中游廬山（廬山：地名），望破頭山紫雲如蓋，有白氣橫分六道。汝等會否？』弘忍（弘忍：人名）曰：『莫是和尚他后橫出一枝佛法否？』師曰：『善。』唐太宗（唐太宗：人名）向師道，三詔不赴就，賜紫衣。 慈雲之塔，大醫之師。瞻之仰之，雙峰巍巍。懶融不得西天缽，直付黃梅路上兒。(楊無為) 島外尋師解縛歸，雙峰山下獨幽奇。卻將衣缽為人事，乞與黃梅個小兒。(佛國白) 絕知名跡能妨道，正恐師承亦累人。問法沙彌莫饒舌，百年逆旅要同塵。(覺范洪)

【English Translation】 English version He went into the pillar. He leaned on his staff. The Third Patriarch said, 'The six dusts are not evil; they are identical with perfect enlightenment.' (Six dusts: form, sound, smell, taste, touch, and dharma, referring to external things; Perfect enlightenment: correct enlightenment) Xuedou Xian (Xuedou Xian: a person's name) said, 'The staff is dust; what fault does it have? Since there is no fault, one should distinguish the master.' Therefore, it is said, 'A sixteen-foot golden body appears on a pile of manure.' Set it aside. 'A thousand-foot cliff stands on a mass of red flesh.' He let it go again. Even if it comes from all directions, it is good to strike together. Gu Nanmen (Gu Nanmen: a person's name) said, 'Although Xuedou's staff is good at acting as the master for the patriarch, his heels have not yet touched the ground.' The Fourth Patriarch Daoxin (Daoxin: a person's name), the Great Physician Zen Master He visited the Third Patriarch and asked, 'May the Abbot have mercy and bestow upon me the Dharma gate of liberation.' The Patriarch said, 'Who binds you?' The master said, 'No one binds me.' The Patriarch said, 'Why then seek liberation?' The master had a great enlightenment. 'Before the ox's head was born, the plums were ripe. Slowly walking in the world, the pond becomes moonlight. The phoenix letter arrived three times, and he was too lazy to open his eyes. The light shines on the top of White Lotus Peak.' (Yunyan Yin) 'Who binds? No one binds. Why then seek liberation? It may not be Wang Xizhi's (Wang Xizhi: a person's name) goose; it is Bian Shaozhi's (Bian Shaozhi: a person's name) crane.' (Shitian Xun) The Fourth Patriarch lived on Potou Mountain (Potou Mountain: a place name) in Qizhou, and the students gathered like clouds. He collected his mind and did not sleep, and his side did not reach the mat. One day, he told the assembly, 'In the Wude years, I traveled to Mount Lu (Mount Lu: a place name) and saw purple clouds like a canopy over Potou Mountain, with white air dividing the six paths horizontally. Do you understand?' Hongren (Hongren: a person's name) said, 'Could it be that the Abbot will later produce a branch of Buddhism?' The master said, 'Good.' Emperor Taizong of Tang (Emperor Taizong of Tang: a person's name) said to the master, he did not accept the three imperial edicts and was given a purple robe. 'The pagoda of Ci Yun, the teacher of the Great Physician. Look up to it, the twin peaks are majestic. Lanrong (Lanrong: a person's name) did not get the Western Heaven bowl, but directly gave it to the child on the Huangmei road.' (Yang Wuwei) 'Seeking a teacher outside the island to untie the bonds and return, the uniqueness is under Shuangfeng Mountain. But he took the robe and bowl as human affairs and begged for it to a small child in Huangmei.' (Foguo Bai) 'Cutting off fame and traces can hinder the Way, and I am afraid that the teacher's inheritance will also burden people. The novice who asks for the Dharma should not be verbose; the hundred-year inn must be the same as dust.' (Juefan Hong)

堅辭鳳闕紫泥詔。玷辱宗風個古錐。坐斷雙峰無寸草。愛松留得礙人枝。(無門開)

破頭峰頂紫雲飛。三卻天書老翠微。滯貨雖然無用處。不應分付小孩兒。(少室睦)

解脫深坑得自由。單提獨弄逞風流。無端累及栽松老。業識茫茫未肯休。(諾庵肇)

破頭山下覓便宜。勾引黃梅路上兒。又向江南訪牛首。賺他花鳥絕來期。(典牛游)

四祖付五祖偈曰。華種有生性。因地華生生。大緣與性合。當生生不生。

小使生來氣宇雄。性空內外滅真宗。破頭老祖親遭著。扇起毗嵐覆地風。(默庵慧)

五祖弘忍大師

在蘄州西山栽松。四祖曰。吾欲傳法與汝。汝已年邁。汝若再來。吾尚遲汝。師遂往周氏託生。至七歲遇祖于黃梅。祖問子何姓。師曰。姓即有。非常姓。祖曰是何姓。師曰是佛性。祖曰汝無姓耶。師曰性空故無。

栽松何老。傳衣何少。前身後身。一夢兩覺。白藕開花峰頂頭。明月千年冷相照。(楊無為二)

日出而作。栽松為樂。昔栽幾何。今滿巖壑。白頭人去小兒歸。笑殺林梢千歲鶴。

垂垂白髮下青山。七載歸來換舊顏。人卻少年松已老。是非從此落人間。(佛國白)

誰是前身孰後身。謾將名字較新陳。鄰家莫問去

【現代漢語翻譯】 現代漢語譯本：

堅決推辭了來自皇宮的紫泥詔書。玷污了禪宗門風，真是個老古錐（比喻）。在雙峰山坐斷禪席，不留一寸草。偏偏喜愛松樹，留下了這礙事的樹枝。（無門開）

破頭峰頂紫雲飛繞。三次拒絕了皇帝的詔書，老年的翠微禪師。滯留的貨物雖然沒有用處。不應該交給小孩子。（少室睦）

從解脫的深坑中獲得自由。獨自提持，獨自運用，盡顯風流。無端牽累了栽松的老人。業識茫茫，終究不肯罷休。（諾庵肇）

在破頭山下尋找便宜。勾引了黃梅路上的孩童。又向江南尋訪牛首山。欺騙得花鳥斷絕了來期。（典牛游）

四祖付法於五祖的偈語說：華種有生性，因地華生生。大緣與性合，當生生不生。

小使者生來氣宇軒昂。性空內外，泯滅了真宗。破頭老祖親自遭遇此事。扇起了巨大的旋風，覆蓋了大地。（默庵慧）

五祖弘忍大師（禪宗五祖）

在蘄州西山栽種松樹。四祖（禪宗四祖道信）說：我想要傳法給你，你已經年邁。你如果再來，我還等著你。大師於是往周氏託生。到七歲時在黃梅遇到四祖。四祖問：你姓什麼？大師說：姓是有，但不是通常的姓。四祖問：那是什麼姓？大師說：是佛性。四祖問：你沒有姓嗎？大師說：性是空，所以沒有。

栽松的老人為何如此？傳衣的少年為何如此？前身和後身。一場夢，兩次覺悟。白蓮花在峰頂開放。明月千年，清冷地相互照耀。（楊無為二）

日出而作，以栽松為樂。過去栽了多少松樹？如今已滿山遍野。白髮老人離去，孩童歸來。笑煞了林梢上千年的仙鶴。

垂垂白髮，從青山走下。七年歸來，換了舊時的容顏。人卻少年，松樹已老。是非從此落入人間。（佛國白）

誰是前身，誰是後身？只是將名字來比較新舊。鄰家不要問去處。 English version:

Firmly declined the purple clay edict from the imperial palace. Tainted the Zen lineage, truly an old awl (metaphor). Sitting firmly on Shuangfeng Mountain, leaving not an inch of grass. Particularly fond of pine trees, leaving these obstructive branches. (Wumen Kai)

Purple clouds fly around the summit of Potou Peak. Thrice refused the emperor's edict, the elderly Master Cuiwei. The stagnant goods, though useless. Should not be entrusted to children. (Shaoshi Mu)

Obtained freedom from the deep pit of liberation. Singly lifting, singly wielding, displaying elegance. Groundlessly implicated the old man who planted pines. Karmic consciousness vast and boundless, ultimately unwilling to cease. (Nuo'an Zhao)

Seeking advantage below Potou Mountain. Enticing the children on the Huangmei road. Again visiting Niushou Mountain in Jiangnan. Deceiving the flowers and birds, severing their appointed time of return. (Dianniu You)

The Fourth Patriarch's (Daoxin) verse of Dharma transmission to the Fifth Patriarch (Hongren) says: The seed of the flower has a living nature. Because of the soil, the flower grows. When great conditions unite with nature. It should be born, yet it is not born.

The young envoy is born with a heroic spirit. The emptiness of nature, inside and outside, extinguishes the true essence. The old Patriarch of Potou personally encountered this. Fanning up a great whirlwind, covering the earth. (Mo'an Hui)

The Great Master Hongren (Fifth Patriarch of Zen)

Planting pine trees on West Mountain in Qizhou. The Fourth Patriarch (Daoxin) said: I wish to transmit the Dharma to you, but you are already old. If you come again, I will still wait for you. The Master then took rebirth in the Zhou family. At the age of seven, he met the Fourth Patriarch at Huangmei. The Fourth Patriarch asked: What is your surname? The Master said: I have a surname, but it is not a common surname. The Fourth Patriarch asked: What is it? The Master said: It is Buddha-nature. The Fourth Patriarch asked: Do you have no surname? The Master said: Because nature is empty, I have none.

Why is the old man planting pines? Why is the young one transmitting the robe? Former life and later life. One dream, two awakenings. White lotus flowers bloom on the mountaintop. The bright moon shines coldly for a thousand years. (Yang Wuwei II)

Working at sunrise, taking pleasure in planting pines. How many pines were planted in the past? Now they fill the mountains and valleys. The white-haired old man departs, the child returns. Laughing at the thousand-year-old cranes on the treetops.

White hair hanging down from the green mountain. Returning after seven years, changing the old face. The person is young, but the pines are old. Right and wrong from this point fall into the human world. (Foguo Bai)

Who is the former life, who is the later life? Merely comparing the names, new and old. Neighbor, do not ask where to go.

【English Translation】 English version:

Firmly declined the purple clay edict from the imperial palace. Tainted the Zen lineage, truly an old awl (metaphor). Sitting firmly on Shuangfeng Mountain, leaving not an inch of grass. Particularly fond of pine trees, leaving these obstructive branches. (Wumen Kai)

Purple clouds fly around the summit of Potou Peak. Thrice refused the emperor's edict, the elderly Master Cuiwei. The stagnant goods, though useless. Should not be entrusted to children. (Shaoshi Mu)

Obtained freedom from the deep pit of liberation. Singly lifting, singly wielding, displaying elegance. Groundlessly implicated the old man who planted pines. Karmic consciousness vast and boundless, ultimately unwilling to cease. (Nuo'an Zhao)

Seeking advantage below Potou Mountain. Enticing the children on the Huangmei road. Again visiting Niushou Mountain in Jiangnan. Deceiving the flowers and birds, severing their appointed time of return. (Dianniu You)

The Fourth Patriarch's (Daoxin) verse of Dharma transmission to the Fifth Patriarch (Hongren) says: The seed of the flower has a living nature. Because of the soil, the flower grows. When great conditions unite with nature. It should be born, yet it is not born.

The young envoy is born with a heroic spirit. The emptiness of nature, inside and outside, extinguishes the true essence. The old Patriarch of Potou personally encountered this. Fanning up a great whirlwind, covering the earth. (Mo'an Hui)

The Great Master Hongren (Fifth Patriarch of Zen)

Planting pine trees on West Mountain in Qizhou. The Fourth Patriarch (Daoxin) said: I wish to transmit the Dharma to you, but you are already old. If you come again, I will still wait for you. The Master then took rebirth in the Zhou family. At the age of seven, he met the Fourth Patriarch at Huangmei. The Fourth Patriarch asked: What is your surname? The Master said: I have a surname, but it is not a common surname. The Fourth Patriarch asked: What is it? The Master said: It is Buddha-nature. The Fourth Patriarch asked: Do you have no surname? The Master said: Because nature is empty, I have none.

Why is the old man planting pines? Why is the young one transmitting the robe? Former life and later life. One dream, two awakenings. White lotus flowers bloom on the mountaintop. The bright moon shines coldly for a thousand years. (Yang Wuwei II)

Working at sunrise, taking pleasure in planting pines. How many pines were planted in the past? Now they fill the mountains and valleys. The white-haired old man departs, the child returns. Laughing at the thousand-year-old cranes on the treetops.

White hair hanging down from the green mountain. Returning after seven years, changing the old face. The person is young, but the pines are old. Right and wrong from this point fall into the human world. (Foguo Bai)

Who is the former life, who is the later life? Merely comparing the names, new and old. Neighbor, do not ask where to go.

來事。我是昔人非昔人。(祖印明)

黃梅果熟。白藕花開。問惟佛性。體異凡胎。衣傳南嶺人將去。松老西山我再來。兩借皮囊成底事。一壺風月湛無埃。(天童覺)

栽遍滿山松。暗地翻身轉。雖然得信衣。何曾識爺面。(石田薰)

幾年活計钁頭邊。萬本青松鎖翠煙。夢破曹溪天地闊。再來不值半文錢。(少室睦)

栽松幸自可憐生。剛要隨人入火坑。換得皮囊急回首。依然鼻孔不多爭。(石室輝)

手種青松數百株。飢餐渴飲自如如。無端借路重相見。卻被人傳上祖圖。(退翁休)

約去栽松個老人。還來傳法喜童真。有娘生面無爺姓。劫外靈苗不犯春。(水庵一)

種得千山無空地。一枝猶在钁頭邊。不因脫賺周家女。衣缽何緣到汝傳。(中峰本)

破頭山裡栽松日。濁港江邊寄宿時。大法一絲懸九鼎。去來心事許誰知。(愚庵及)

初生犢。不怕虎。等閑來擊禾山鼓。也是苦。阿房宮裡稱巨富。許多樓閣門無數。那邊走過三五步。波斯忽遇耆婆天。道個性空無我我無故。(南庵依)

五祖付六祖偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。

蹋碓才經八個月。衣盂夜半錯流傳。風幡話墮聞皆喪。今古怨牽到白拈。(

【現代漢語翻譯】 現代漢語譯本：

來事。我是昔人非昔人。(祖印明) 黃梅果熟。白藕花開。問惟佛性（Buddha-nature）。體異凡胎。衣傳南嶺人將去。松老西山我再來。兩借皮囊成底事。一壺風月湛無埃。(天童覺) 栽遍滿山松。暗地翻身轉。雖然得信衣。何曾識爺面。(石田薰) 幾年活計钁頭邊。萬本青松鎖翠煙。夢破曹溪（Caoxi，六祖慧能弘法的道場）天地闊。再來不值半文錢。(少室睦) 栽松幸自可憐生。剛要隨人入火坑。換得皮囊急回首。依然鼻孔不多爭。(石室輝) 手種青松數百株。飢餐渴飲自如如。無端借路重相見。卻被人傳上祖圖。(退翁休) 約去栽松個老人。還來傳法喜童真。有娘生面無爺姓。劫外靈苗不犯春。(水庵一) 種得千山無空地。一枝猶在钁頭邊。不因脫賺周家女。衣缽何緣到汝傳。(中峰本) 破頭山裡栽松日。濁港江邊寄宿時。大法一絲懸九鼎。去來心事許誰知。(愚庵及) 初生犢。不怕虎。等閑來擊禾山鼓。也是苦。阿房宮裡稱巨富。許多樓閣門無數。那邊走過三五步。波斯忽遇耆婆天（Jivaka）。道個性空無我我無故。(南庵依) 五祖（Fifth Patriarch）付六祖（Sixth Patriarch）偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。 蹋碓才經八個月。衣盂夜半錯流傳。風幡話墮聞皆喪。今古怨牽到白拈。

【English Translation】 English version:

This matter. I am the former person, yet not the former person. (Zuyin Ming) The yellow plums are ripe. The white lotus flowers are in bloom. Asking only about Buddha-nature (Buddha-nature). The body is different from a mortal womb. The robe is passed on; a man from the Southern Ridge will take it away. The pines are old on the Western Mountain; I will come again. What is the purpose of borrowing these two skins? A pot of wind and moon, clear and without dust. (Tiantong Jue) Planting pines all over the mountain. Secretly turning over. Although he obtained the robe of faith, he never recognized the face of the patriarch. (Shitian Xun) For several years, his livelihood was by the hoe. Ten thousand green pines lock in the emerald mist. The dream is broken; Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) is vast. Coming again is not worth half a penny. (Shaoshi Mu) Planting pines is fortunately a pitiful life. Just about to follow people into the fire pit. Having exchanged the skin, quickly turn your head. Still, the nostrils do not contend much. (Shishi Hui) Hundreds of green pines planted by hand. Eating when hungry, drinking when thirsty, naturally as it is. Without reason, borrowing the road to meet again. Yet, people transmit the ancestral lineage chart. (Tuiweng Xiu) An old man who was invited to plant pines. Returning to transmit the Dharma, a joyful innocent. Having a mother's face but no father's surname. A spiritual seedling beyond the kalpa does not violate spring. (Shui'an Yi) Planting so that a thousand mountains have no empty space. One branch is still by the hoe. If not for deceiving the Zhou family's daughter, how would the robe and bowl be transmitted to you? (Zhongfeng Ben) The day of planting pines in Broken Head Mountain. The time of lodging by the Turbid Harbor River. A thread of the Great Dharma hangs from the nine tripods. Who knows the affairs of the heart in going and coming? (Yu'an Ji) A newborn calf. Not afraid of tigers. Casually striking the drum of Mount He. It is also suffering. In the Afang Palace, claiming great wealth. So many buildings and countless doors. Walking three or five steps over there. Suddenly encountering Jivaka (Jivaka) from Persia. Saying that the nature is empty, without self, I have no reason. (Nan'an Yi) The Fifth Patriarch (Fifth Patriarch) gave the Sixth Patriarch (Sixth Patriarch) a verse, saying: Sentient beings come to plant seeds. Because of the ground, the fruit is born again. If there is no sentience, there is no seed. If there is no nature, there is no birth. Treading the mortar for only eight months. The robe and bowl were mistakenly transmitted in the middle of the night. The words about the wind banner being dropped are all lost upon hearing. The grievances of the past and present are dragged to Bai Nian.

默庵慧)

六祖慧能大師

聞五祖黃梅往參。祖問汝自何來。師曰嶺南。祖曰欲須何事。師曰惟求作佛。祖曰。嶺南人無佛性。若為得佛。師曰。人即有南北。佛性豈然。祖訶曰著槽廠去。祖一日各令呈偈。神秀書于廊壁曰。身是菩提樹。心如明鏡臺。時時勤拂拭。勿使惹塵埃。師別曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖默器之。

石墜腰間舂碓鳴。老盧便重不便輕。黃梅衣缽雖傳得。猶去曹溪數十程。(楊無為)

六祖當年不丈夫。倩人書壁自涂糊。明明有偈言無物。卻受他家一缽盂。(死心新)

桂花包里老黃梅。不向陰陽地上栽。蜂蝶豈知香遠近。難尋軌跡去還來。(東山演)

黃梅夜半錯分付。才得星兒便亂做。大庾嶺頭屙一堆。後代兒孫遭點污。(木庵永)

飏下采樵斧。直入碓坊舂。一腳蹋到底。黃梅資訊通。(佛照光)

應無所住以生心。大地山河一發沉。從此別開窮世界。新州柴把貴如金。(破庵先)

四句伽陀不解書。三更傳得本來無。曹溪路上生荊棘。直至如今在半途。(妙峰善)

菩提無樹鏡非臺。臭口分明鬼擘開。幸是賣柴無事獠。剛然惹得一身災。(無門開)

不作樵夫作碓夫。祇將腳力驗精

【現代漢語翻譯】 現代漢語譯本 六祖慧能大師

慧能大師聽聞五祖弘忍在黃梅，便前往參拜。五祖問：『你從哪裡來？』慧能答：『嶺南。』五祖問：『你想要做什麼？』慧能答：『只求成佛。』五祖說：『嶺南人沒有佛性，怎麼能成佛？』慧能答：『人有南北之分，佛性難道也有嗎？』五祖呵斥說：『到槽廠去！』

有一天，五祖讓大家各自呈上偈語。神秀在走廊墻壁上寫道：『身是菩提樹（bodhi tree，覺悟之樹），心如明鏡臺（bright mirror stand，明亮的鏡子）。時時勤拂拭，勿使惹塵埃。』慧能另外說：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』五祖默默地認可了他。

（楊無為） 石墜腰間舂碓鳴，老盧便重不便輕。黃梅衣缽雖傳得，猶去曹溪數十程。

（死心新） 六祖當年不丈夫，倩人書壁自涂糊。明明有偈言無物，卻受他家一缽盂（bowl，缽）。

（東山演） 桂花包里老黃梅，不向陰陽地上栽。蜂蝶豈知香遠近，難尋軌跡去還來。

（木庵永） 黃梅夜半錯分付，才得星兒便亂做。大庾嶺頭屙一堆，後代兒孫遭點污。

（佛照光） 飏下采樵斧，直入碓坊舂。一腳蹋到底，黃梅資訊通。

（破庵先） 應無所住以生心，大地山河一發沉。從此別開窮世界，新州柴把貴如金。

（妙峰善） 四句伽陀（gatha，偈頌）不解書，三更傳得本來無。曹溪路上生荊棘，直至如今在半途。

（無門開） 菩提無樹鏡非臺，臭口分明鬼擘開。幸是賣柴無事獠，剛然惹得一身災。

不作樵夫作碓夫，祇將腳力驗精

【English Translation】 English version Master Huineng, the Sixth Patriarch

Having heard that the Fifth Patriarch Hongren was at Huangmei, Huineng went to pay his respects. The Patriarch asked, 'Where do you come from?' Huineng replied, 'Lingnan.' The Patriarch asked, 'What do you seek?' Huineng replied, 'I only seek to become a Buddha.' The Patriarch said, 'People from Lingnan have no Buddha-nature; how can they become Buddhas?' Huineng replied, 'People are distinguished by north and south, but does Buddha-nature also differ?' The Patriarch scolded, 'Go to the work shed!'

One day, the Patriarch instructed everyone to present a verse. Shenxiu wrote on the corridor wall: 'The body is the bodhi tree (bodhi tree, tree of enlightenment), the mind is like a bright mirror stand (bright mirror stand, a bright mirror). Constantly wipe it diligently, lest it attract dust.' Huineng said separately: 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing; where can dust be attracted?' The Patriarch silently approved of him.

(Yang Wuwei) With a stone tied around his waist, he pounds the rice mortar, old Lu prefers heavy to light. Although he obtained the robe and bowl of Huangmei, he still has dozens of miles to go to Caoqi.

(Sixin Xin) The Sixth Patriarch was not a true man back then, hiring someone to write on the wall and then smearing it himself. Clearly, the verse speaks of emptiness, yet he received a bowl (bowl, a monk's begging bowl) from him.

(Dongshan Yan) Old Huangmei in a sweet osmanthus package, not planted in a yin-yang land. How can bees and butterflies know the distance of the fragrance, it's hard to find traces of where it goes and comes back.

(Mu'an Yong) Huangmei mistakenly entrusted it in the middle of the night, and as soon as he got a little bit, he started messing around. He pooped a pile at the top of Dayu Ridge, and later generations suffered from the stain.

(Fozhao Guang) Throwing down the wood-gathering axe, he went straight into the rice mill to pound. With one foot stepping to the bottom, the message of Huangmei is communicated.

(Po'an Xian) One should dwell nowhere to give rise to the mind, the earth, mountains, and rivers all sink at once. From then on, a new world is opened up, and firewood bundles in Xinzhou are as precious as gold.

(Miaofeng Shan) He couldn't write the four-line gatha (gatha, verse), and in the middle of the night, he received the originally non-existent. Thorns grow on the road to Caoqi, and it is still halfway there today.

(Wumen Kai) Bodhi has no tree, the mirror is not a stand, the stinking mouth clearly splits it open like a ghost. Fortunately, he is a wood-selling barbarian with nothing to do, but he just got himself into trouble.

Not working as a woodcutter but as a rice pounder, he only uses his foot strength to test the essence

粗。知他蹋著蹋不著。和米和糠到缽盂。(西巖惠)

七百高僧總會禪。眼空四海鼻撩天。黃梅若也無私曲。有甚衣盂到汝傳。(癡絕沖)

荷條柴擔眼頭空。路入黃梅伎已窮。賣得藂林枝葉盡。嶺南無地種春風。(中峰本)

黃梅分付太倉忙。半夜悽悽暗渡江。將謂無人知下落。賊身已露更和贓。(辛庵儔)

負舂原是嶺南人。十字呼來九不真。漏得衣盂連夜走。至今無處著渾身。(退庵英)

師資緣會有來由。明鏡非臺語暗投。壞卻少林窮活計。櫓聲搖月過滄洲。(葛廬覃)

新月澄溪上下圓。冷云抹盡落遙天。城頭黑黑三聲鼓。萬象森羅枕子邊。(三峰藏)

六祖因法性寺風飏剎幡。有二僧對論。一曰風動。一曰幡動。師曰。不是風動。不是幡動。仁者心動。

雪峰存云。大小祖師。龍頭蛇尾。好與二十棒。孚上座侍次。咬齒。峰云。我與么道。也好與二十棒。　保福展云。作賊人心虛。也是蕭何置律。　五祖戒云。著甚來由。　巴陵鑒云。祖師道不是風動不是幡動。既不是風幡。向甚處著。有人與祖師作主。出來與巴陵相見。　雪竇顯云。風動幡動。既是風幡向甚處著。有人與巴陵作主。出來與雪竇相見。　泐潭清云。不是風動不是幡動。若是伶俐漢。懸

巖撒手便好承當。顧後瞻前轉生迷悶。仁者心動。而今還有為祖師作主者么。有則出來與老僧相見。　天童華云。一盲引眾盲。相牽入火坑。　黃龍新云。不是風動不是幡動。明眼漢一點瞞他不得。仁者心動。且緩緩。你向甚處見祖師。乃擲下拂子云。看。　徑山杲舉雪峰語畢云。要識孚上座么。犀因玩月紋生角。要識雪峰么。像被雷驚花入牙。　中峰本云。嘗鼎一臠具知眾味。非風動非幡動仁者心動。可謂嘗鼎之一臠矣。使人不覺噁心嘔吐。　天寧琦云。風動幡動心動。與你拈卻了也。向什麼處見祖師。　徑山秀云。大小祖師為人錯下注腳。合吃三十棒。　龍池傳云。不是風動不是幡動也不是心動。僧問畢竟是什麼動。池召僧。僧近前。池打一掌云。祇許你知不許你會。又一掌云。去。　箬庵問云。大小祖師朝打三千暮打八百。　金粟元云。還知祖師落處么。書頭教娘勤作息。書尾教娘莫瞌睡。中間一句不成文。無限相思花雨淚。

不是風兮不是幡。黑花貓子面門斑。夜行人祇貪明月。不覺和衣墮水寒。(法昌遇)

蕩蕩一條官驛路。晨昏曾不禁人行。渾家不是不進步。無奈當門荊棘生。(保寧勇)

東西南北無空處。上下四維隨分舉。眷屬都來祇一身。行盡天涯無伴侶。(三祖宗)

不

【現代漢語翻譯】 現代漢語譯本： 放下執念，當下承擔。顧慮過去，瞻望未來，反而會產生迷惑和煩悶。是仁者的心在動。現在還有誰能為祖師做主嗎？有的話就出來與我相見。 天童華云禪師說：『一個瞎子帶領一群瞎子，互相牽連著掉入火坑。』 黃龍新禪師說：『不是風在動，也不是幡在動，明眼人一點也瞞不過。是仁者的心在動。』且慢，你從哪裡見到祖師？於是擲下拂塵說：『看。』 徑山杲禪師舉雪峰禪師的語錄完畢后說：『想要認識孚上座嗎？犀牛因為玩賞月亮，角上生出紋路。想要認識雪峰禪師嗎？大象被雷聲驚嚇，花朵掉進牙齒里。』 中峰本禪師說：『嘗一口鼎中的肉，就能知道全部的味道。』『不是風在動，也不是幡在動，是仁者的心在動。』可以說是嘗鼎一臠了。讓人不禁感到噁心想吐。 天寧琦禪師說：『風動、幡動、心動，我都替你拿掉了。』從什麼地方見到祖師？ 徑山秀禪師說：『大小祖師為人錯誤地下了註解，應該吃三十棒。』 龍池傳禪師說：『不是風在動，不是幡在動，也不是心在動。』有僧人問：『那到底是什麼在動？』龍池禪師叫那個僧人過來，僧人走近后，龍池禪師打了他一掌，說：『只允許你知道，不允許你領會。』又打了一掌，說：『去。』 箬庵問禪師說：『大小祖師早上打三千，晚上打八百。』 金粟元禪師說：『還知道祖師落在何處嗎？書的開頭教導女兒勤勞作息，書的結尾教導女兒不要打瞌睡，中間一句不成文，無限相思如花雨淚。』

『不是風啊不是幡，黑花貓臉上斑斑點點。夜行人只貪戀明月，不覺和衣掉入寒冷的水中。』（法昌遇禪師）

『寬闊平坦的官道，早晚都不禁止行人通行。全家不是不想進步，無奈門前長滿了荊棘。』（保寧勇禪師）

『東西南北沒有空缺的地方，上下四方都隨緣展現。眷屬都歸於一身，走遍天涯也沒有伴侶。』（三祖宗禪師）

【English Translation】 English version: Releasing the grip is the best way to undertake. Looking back and forth only creates confusion and bewilderment. It is the mind of the benevolent that moves. Is there anyone here who can act as master for the Patriarch? If so, come forth and meet me. Tiantong Huayun (Zen master Tiantong Huayun) said: 'A blind man leading a crowd of blind men, pulling each other into a pit of fire.' Huanglong Xin (Zen master Huanglong Xin) said: 'It is not the wind moving, nor the pennant moving; a clear-eyed person cannot be deceived in the slightest. It is the mind of the benevolent that moves.' Hold on a moment, where do you see the Patriarch? Then he threw down his whisk and said: 'Look.' Jingshan Gao (Zen master Jingshan Gao), after quoting Xuefeng's (Zen master Xuefeng) words, said: 'Do you want to know Venerable Fu? The rhinoceros grows patterns on its horn from admiring the moon. Do you want to know Xuefeng? The elephant is startled by thunder, and flowers fall into its teeth.' Zhongfeng Ben (Zen master Zhongfeng Ben) said: 'Tasting one morsel from the cauldron reveals all the flavors.' 'It is not the wind moving, nor the pennant moving; it is the mind of the benevolent that moves.' This can be called tasting one morsel from the cauldron. It makes one feel nauseous and want to vomit. Tianning Qi (Zen master Tianning Qi) said: 'The wind moves, the pennant moves, the mind moves—I've taken them all away for you.' Where do you see the Patriarch? Jingshan Xiu (Zen master Jingshan Xiu) said: 'The great and small Patriarchs have made incorrect annotations for people, deserving thirty blows.' Longchi Chuan (Zen master Longchi Chuan) said: 'It is not the wind moving, nor the pennant moving, nor the mind moving.' A monk asked: 'Then what exactly is moving?' Longchi called the monk over. When the monk approached, Longchi struck him with his palm and said: 'You are only allowed to know, not allowed to understand.' Then he struck him again and said: 'Go.' Ru'an Wen (Zen master Ru'an Wen) said: 'The great and small Patriarchs strike three thousand times in the morning and eight hundred times in the evening.' Jin Su Yuan (Zen master Jin Su Yuan) said: 'Do you still know where the Patriarch has fallen? At the beginning of the book, teach the daughter to be diligent in work and rest; at the end of the book, teach the daughter not to doze off. The sentence in the middle is unwritten, boundless longing like flowery rain and tears.'

'It is not the wind, nor the pennant; the black-spotted cat has spots on its face. The night traveler only craves the bright moon, unaware of falling into the cold water with clothes on.' (Fachang Yu)

'The broad and flat official road, morning and evening, never prohibits travelers from passing. The whole family does not not want to progress, but helplessly, thorns grow in front of the door.' (Baoning Yong)

'East, west, south, north, there is no empty space; up and down, the four dimensions are displayed according to circumstances. All relatives come to just one body; traveling to the ends of the earth, there is no companion.' (Third Patriarch Zong)

是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些子閑。(雪峰圓)

滄溟直下取驪珠。覿面相呈見也無。到此不開真正眼。膏肓之病卒難蘇。(道場如)

指出風幡俱不是。直言心動亦還非。夜來一片寒溪月。照破儂家舊翠微。(佛心才)

夢遊華頂過丹丘。躡盡寒云倚石樓。貪看瀑泉瀉崖壁。不知身在碧江頭。(長靈卓)

不是風幡不是心。曹溪深也未為深。那咤忿怒掀騰去。析遍微塵不可尋。(黃龍震)

不是風幡是心動。似倩麻姑癢處搔。天外孤鸞誰得髓。何人解合續絃膠。(崇覺空)

浪靜風恬正好看。秋江澄徹碧天寬。漁人競把絲綸擲。不見冰輪蘸水寒。(常庵崇)

大海波濤涌。千江水逆流。龍王宮殿里。不見一人游。(應庵華)

不是風幡動。天生李老君。出胎頭上發。寸寸白如銀。(雪堂行)

張騫推倒崑崙后。幾人窮到孟津源。堪笑不知天地者。至今剛道有乾坤。(肯堂充)

不是風兮不是幡。將軍騎馬出潼關。安南塞北都歸了。時復挑燈把劍看。(天目禮)

長安一片月。萬戶搗衣聲。秋風吹不盡。總是玉關情。(孤峰深)

風幡心動。一狀領過。祇知開口。不覺話墮。(無門開)

地神歸地

。天神歸天。慇勤奉送。寶馬金錢。(無準范)

一點私情奈得羞。也曾漏泄在君侯。相思正值春三月。花落花開總是愁。(三宜盂)

入暮微雲河漢游。雁聲驚起一天秋。樹高千丈西風急。眨眼紅黃逐水流。(天岳晝)

育王崇舉巴陵雪竇拈畢云。非風非幡無著處。是風是幡無處著。撩天俊鶻悉迷蹤。踞地金毛還失措。阿呵呵。悟不悟。令人轉憶謝三郎。一絲獨釣寒江雨。

六祖偈曰。兀兀不修善。騰騰不造惡。寂寂斷見聞。蕩蕩心無著。

壽昌經云。兀兀不修善。撞破虛空成幾片。騰騰不造惡。轉身挨倒空王閣。寂寂斷見聞。十方法界共慈門。蕩蕩心無著。驚起蟭螟吞五嶽。祇如此意。還相似么。噫。長江晝夜東流去。海水從來不減增。

六祖因僧問黃梅衣缽什麼人得。師曰會佛法人得。曰和尚還得否。師曰我不得。曰和尚為什麼不得。師曰我不會佛法。

汾陽昭代云。方知密旨難傳。　翠巖芝云。會得即二頭。不會即三首。作么生便有出身之路。　徑山杲云。還見祖師么。若也不見。徑山與你指出。蕉芭蕉芭有葉無了。忽然一陣狂風起。恰似東京大相國寺里三十六院東廊下壁角頭王和尚破袈裟。畢竟如何。歸堂喫茶。　天寧琦云。棒打石人頭。嚗嚗論實事。　云居

【現代漢語翻譯】 現代漢語譯本 天神返回天界，慇勤地護送著，帶著寶馬和金錢。（無準范） 一點點私情也禁不住感到羞愧，也曾不小心泄露在您面前。相思之情正值暮春三月，花開花落都讓人感到憂愁。（三宜盂） 傍晚時分，稀疏的雲彩在銀河中飄遊，大雁的叫聲驚醒了一片秋意。千丈高樹在西風中搖曳，轉眼間紅葉黃葉便隨著流水而去。（天岳晝） 育王崇禪師舉起巴陵雪竇禪師的話頭並加以評點說：『不是風動，也不是幡動，無處可以執著。』說是風動，說是幡動，也無處可以執著。像搏擊長空的俊鷹也迷失了軌跡，像蹲踞大地的金毛獅子也驚慌失措。啊呵呵，領悟了嗎？沒有領悟嗎？令人更加懷念謝三郎，獨自在寒冷的江面上垂釣。（育王崇(Yu Wang Chong)，巴陵雪竇(Ba Ling Xue Dou)，謝三郎(Xie San Lang)） 六祖慧能的偈語說：『終日昏昏沉沉不修善，放任自流不作惡，寂靜無聲斷絕見聞，空空蕩蕩心中無所執著。』（六祖(Liu Zu)） 壽昌禪師說：『終日昏昏沉沉不修善，撞破虛空成無數碎片。放任自流不作惡，轉身推倒空王殿閣。寂靜無聲斷絕見聞，十方法界共享慈悲之門。空空蕩蕩心中無所執著，驚起小蟲也能吞下五嶽。』只是這樣理解，還相似嗎？唉！長江日夜不停地向東流去，海水從來沒有減少或增加。（壽昌(Shou Chang)） 六祖慧能因為有僧人問黃梅禪師的衣缽被什麼人得到了，六祖回答說：『被領會佛法的人得到了。』僧人問：『和尚您得到了嗎？』六祖說：『我沒有得到。』僧人問：『和尚您為什麼沒有得到？』六祖說：『我不會佛法。』（黃梅(Huang Mei)） 汾陽昭禪師說：『才知道佛的秘密旨意難以傳達。』（汾陽昭(Fen Yang Zhao)）翠巖芝禪師說：『領會了就是二頭，不領會就是三首。』怎樣才能有出路呢？（翠巖芝(Cui Yan Zhi)）徑山杲禪師說：『還見到祖師了嗎？如果沒見到，逕山就為你指出來。』芭蕉芭蕉，有葉無終了。忽然一陣狂風吹起，恰似東京大相國寺里三十六院東廊下壁角頭王和尚的破袈裟。到底如何呢？回禪堂喝茶去。（徑山杲(Jing Shan Gao)，東京大相國寺(Dong Jing Da Xiang Guo Si)）天寧琦禪師說：『用棒打石人的頭，嚗嚗地談論實際的事情。』（天寧琦(Tian Ning Qi)）云居

【English Translation】 English version The heavenly beings return to heaven, diligently escorting, with precious horses and gold coins. (Wu Zhun Fan) A little bit of personal feeling cannot help but feel ashamed, and it has also been inadvertently revealed in front of you. The feeling of longing is right in the third month of late spring, and the blooming and falling of flowers make people feel sad. (San Yi Meng) At dusk, sparse clouds drift in the Milky Way, and the sound of wild geese awakens a sense of autumn. Thousand-foot-tall trees sway in the west wind, and in the blink of an eye, red and yellow leaves flow away with the water. (Tian Yue Zhou) Zen Master Yu Wang Chong raised the words of Zen Master Ba Ling Xue Dou and commented: 'It is not the wind that moves, nor the banner that moves, there is nowhere to be attached.' Saying it is the wind that moves, saying it is the banner that moves, there is also nowhere to be attached. Like a falcon soaring in the sky, it also loses its trace, like a golden-haired lion squatting on the ground, it is also flustered. Ah ha ha, have you understood? Have you not understood? It makes people miss Xie San Lang even more, fishing alone on the cold river. (Yu Wang Chong, Ba Ling Xue Dou, Xie San Lang) The verse of the Sixth Patriarch Hui Neng says: 'All day long, muddled and not cultivating goodness, letting go and not doing evil, silently cutting off seeing and hearing, empty and without attachment in the heart.' (Liu Zu) Zen Master Shou Chang said: 'All day long, muddled and not cultivating goodness, smashing the void into countless pieces. Letting go and not doing evil, turning around and pushing down the Kong Wang Palace. Silently cutting off seeing and hearing, the ten directions of the Dharma realm share the door of compassion. Empty and without attachment in the heart, startling even a small insect to swallow the Five Peaks.' Just understanding it this way, is it still similar? Alas! The Yangtze River flows eastward day and night, and the sea water has never decreased or increased. (Shou Chang) The Sixth Patriarch Hui Neng, because a monk asked who had obtained the robe and bowl of Zen Master Huang Mei, the Sixth Patriarch replied: 'It was obtained by the person who understood the Buddha-dharma.' The monk asked: 'Did the monk obtain it?' The Sixth Patriarch said: 'I did not obtain it.' The monk asked: 'Why did the monk not obtain it?' The Sixth Patriarch said: 'I do not understand the Buddha-dharma.' (Huang Mei) Zen Master Fen Yang Zhao said: 'Only then do I know that the Buddha's secret intention is difficult to convey.' (Fen Yang Zhao) Zen Master Cui Yan Zhi said: 'Understanding it is two heads, not understanding it is three heads.' How can there be a way out? (Cui Yan Zhi) Zen Master Jing Shan Gao said: 'Have you seen the Patriarch? If you haven't seen it, Jing Shan will point it out for you.' Banana, banana, with leaves but no end. Suddenly a gust of wind blows, just like the broken kasaya of Monk Wang at the corner of the east corridor of the thirty-six courtyards in the Da Xiang Guo Temple in Tokyo. What is it after all? Return to the meditation hall for tea. (Jing Shan Gao, Dong Jing Da Xiang Guo Si) Zen Master Tian Ning Qi said: 'Hitting the stone man's head with a stick, discussing practical matters with a bang.' (Tian Ning Qi) Yun Ju

莊云。得與不得會與不會即不問。祖師性命因甚落在者僧手裡。

信手拈來見自殊。箇中消息沒工夫。黃梅未許傳斯旨。半夜曾將付老盧。(大洪恩)

斬釘截鐵。大巧若拙。一句單提。不會佛法。盡他葉落花開。不問春寒秋熱。別別。萬古寒潭空界月。(圓悟勤)

不會黃梅佛法。夢中閤眼惺惺。此地無金二兩。俗人酤酒三升。(雪庵瑾)

祖師不會禪。夫子不識字。棒打石人頭。嚗嚗論實事。(高峰妙)

六祖因臥輪有偈。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。師別曰。慧能無伎倆。不斷百思想。對境心數起。菩提作么長。

天童覺云。葵花向日。柳絮隨風。　寶壽新云。才說干三連。便有坤六斷。作么生圓成一卦去。要知爻象分明處。祇在文王掌上觀。

六祖示眾曰。吾有一物。無頭無尾。無名無字。無背無面。諸人還識么。時荷澤神會出曰。是諸法之本源。乃神會之佛性。師打一棒曰。者饒舌沙彌。我喚作一物尚不中。豈況本源佛性乎。此子向後設有把茅蓋頭。也祇成得個知解宗徒。

法眼益云。古人授記終不錯。如今立知解為宗。即荷澤是也。

一翳在眼。空華亂墜。神會沙彌。失錢遭罪。祇見鑿頭方。不見錐頭利。大丈夫。小釋

【現代漢語翻譯】 現代漢語譯本： 莊云：得與不得，會與不會，這些暫且不問。祖師（指禪宗的祖師）的性命，為何會落在這僧人手裡？

信手拈來，所見自然與衆不同。其中的訊息，沒有時間去細說。黃梅五祖（指弘忍大師）當年未曾輕易傳授這宗旨，半夜裡才將它秘密地傳給了老盧（指六祖慧能）。（大洪恩禪師語）

斬釘截鐵，大巧若拙。一句單獨提起，不落入佛法的窠臼。任憑它葉落花開，不問春寒秋熱。別別，如同萬古寒潭中映照的空界之月。（圓悟勤禪師語）

不會黃梅的佛法，如同在夢中閤眼卻又惺惺。此地沒有金子二兩，卻有俗人買酒三升。（雪庵瑾禪師語）

祖師不會禪，夫子不識字。棒打石人頭，嚗嚗作響，說的都是實在的事情。（高峰妙禪師語）

六祖（指慧能）因為臥輪禪師有偈語說：『臥輪有伎倆，能斷百思想。對境心不起，菩提日日長。』六祖反駁說：『慧能無伎倆，不斷百思想。對境心數起，菩提作么長？』

天童覺禪師說：『葵花向著太陽，柳絮隨著風飄。』寶壽新禪師說：『才說乾三連，便有坤六斷。』如何圓成一卦呢？想要知道爻象分明之處，就在文王的掌上觀看。

六祖（慧能）對大眾說：『我有一物，無頭無尾，無名無字，無背無面。諸位還認識嗎？』當時荷澤神會禪師出來說：『是諸法的本源，乃神會的佛性。』六祖打了他一棒說：『這個饒舌的沙彌！我說它是一物尚且不中，何況是本源佛性呢？此子以後即使搭個茅棚，也只能成為一個知解宗徒。』

法眼益禪師說：『古人授記終究沒有錯。如今立知解為宗旨，說的就是荷澤神會。』

一隻眼睛裡有了翳障，就會看到空中胡亂墜落的華。神會沙彌，真是失了錢又遭罪。只看見鑿子的頭部是方的，卻沒看見錐子的頭部是尖的。大丈夫，卻像個小釋迦。

【English Translation】 English version: Zhuang Yun: Whether one attains or not, whether one understands or not, these I will not ask for now. Why does the lifeblood of the Patriarchs (referring to the Zen Buddhist Patriarchs) fall into the hands of this monk?

Picking it up casually, one's view is naturally different. There's no time to explain the details within. Huangmei's Fifth Patriarch (referring to Grand Master Hongren) did not easily transmit this essence back then, only secretly passing it to old Lu (referring to the Sixth Patriarch Huineng) in the middle of the night. (Words of Zen Master Da Hongen)

Decisive and firm, great skill appears clumsy. A single phrase is raised alone, not falling into the trap of Buddhist doctrines. Let the leaves fall and flowers bloom, not asking about the spring cold or autumn heat. Separate, separate, like the moon in the empty realm reflected in the ancient cold pool. (Words of Zen Master Yuanwu Qin)

Not understanding the Buddhism of Huangmei, it's like closing your eyes in a dream yet being awake. There are no two taels of gold here, but there are common people buying three sheng of wine. (Words of Zen Master Xuean Jin)

The Patriarchs do not understand Chan (Zen), and Confucius does not recognize words. Striking the stone man's head with a stick, with a 'pop' sound, speaking only of real matters. (Words of Zen Master Gaofeng Miao)

The Sixth Patriarch (Huineng) responded to the verse of Zen Master Wolun: 'Wolun has skills, able to cut off hundreds of thoughts. When facing objects, the mind does not arise, and Bodhi grows day by day.' The Sixth Patriarch retorted: 'Huineng has no skills, unable to cut off hundreds of thoughts. When facing objects, thoughts arise frequently, how can Bodhi grow?'

Zen Master Tiantong Jue said: 'The sunflower faces the sun, the willow catkins follow the wind.' Zen Master Baoshou Xin said: 'As soon as you say Qian three lines (☰), then there is Kun six broken lines (☷).' How to complete a hexagram? If you want to know where the lines are clearly distinguished, just look at it in King Wen's palm.

The Sixth Patriarch (Huineng) said to the assembly: 'I have a thing, without head or tail, without name or word, without back or face. Do you all recognize it?' At that time, Zen Master Heze Shenhui came out and said: 'It is the source of all dharmas, it is Shenhui's Buddha-nature.' The Sixth Patriarch struck him with a stick and said: 'This talkative Shami! I say it is a thing and it is not even right, let alone the source of Buddha-nature? Even if this child builds a thatched hut in the future, he will only become a follower of intellectual understanding.'

Zen Master Fayan Yi said: 'The ancient people's predictions are never wrong. Now establishing intellectual understanding as the principle, that is referring to Heze Shenhui.'

With a film in the eye, empty flowers fall in confusion. Shami Shenhui, truly loses money and suffers punishment. Only seeing the head of the chisel is square, but not seeing the head of the awl is sharp. A great man, yet like a small Shakyamuni.

迦。鐵鞭一擊珊瑚碎。(圓悟勤)

畫師五彩畫虛空。落筆須知失本蹤。更有唐朝吳道子。平生紙上枉施功。(慈受深)

鐵枷無孔要人擔。累及兒孫不等閑。夜半忽忘三尺布。卻將空手掩慚顏。(法林音)

六祖一日謂門人曰。吾欲歸新州。汝等速治舟楫。門人曰。師從此去早晚卻回。師曰。葉落歸根。來時無口。

法雲秀云。非但來時無口。去時亦無鼻孔。　白雲端云。祖師可謂善解藉手行拳。有般漢往往道言猶在耳。不見道子期去不返。浩浩良可悲。不知天地間。知音復是誰。　五祖演云。祖師恁么道。猶欠悟在。

五蘊山頭一段空。來時無口去無蹤。要明葉落歸根旨。末後方能達此宗。(本覺一)

葉落歸根后。曹溪一滴深。山居人少到。真實好知音。(龍門遠二)

歸根得旨復何論。洞口秦人半掩門。花落祇隨流水遠。空留冪冪野云屯。

云開空自闊。葉落即歸根。回首煙波里。漁歌過遠村。(松源岳)

興在天南天盡頭。未行先已到新州。來時無口去無伴。那更蕭蕭黃葉秋。(虛堂愚)

宗鑒法林卷六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷七

集云堂　編

旁出諸祖

牛頭法融

【現代漢語翻譯】 現代漢語譯本 迦（音譯，無特定含義）。鐵鞭一擊珊瑚碎。（圓悟勤） 畫師用五彩顏料描繪虛空，落筆時須知已失去事物本來的面貌。更有唐朝的吳道子（唐代著名畫家），一生在紙上白費功夫。（慈受深） 鐵枷沒有孔竅卻要人來承擔，連累子孫後代也不輕鬆。半夜忽然忘記遮羞的三尺布，卻用空手來掩蓋羞愧的臉。（法林音） 六祖（慧能，禪宗六祖）有一天對門人說：『我想要回新州（地名）。你們快點準備船隻。』門人說：『師父您從這裡離開，什麼時候回來呢？』六祖說：『葉落歸根，來時無口。』 法雲秀云：不只是來時無口，去時也沒有鼻孔。白雲端云：祖師可以說是善於借力打力。有些人常常說言猶在耳，卻不見子期（俞伯牙的朋友）一去不返，真是令人悲傷。不知道天地之間，還有誰是知音？五祖演云：祖師這樣說，還是欠缺領悟。 五蘊（色、受、想、行、識）山頭一片空，來時無口去無蹤。想要明白葉落歸根的旨意，最後才能通達這個宗門。（本覺一） 葉落歸根后，曹溪（六祖慧能弘法之地）一滴水也深不可測。山居人少到來，真實的好知音。（龍門遠二） 歸根得旨后還說什麼呢？洞口（指隱居之地）的秦人半掩著門。花落只隨著流水遠去，空留下濃密的野云聚集。 云開天空自然開闊，葉落自然歸根。回頭看看煙波浩渺之中，漁歌飄過遙遠的村莊。（松源岳） 興致在天南地北的盡頭，還沒動身就已經到了新州。來時無口去時無伴，更何況是蕭蕭瑟瑟的黃葉秋天。（虛堂愚） 宗鑒法林卷六 卍新續藏第 66 冊 No. 1297 宗鑒法林 宗鑒法林卷七 集云堂 編 旁出諸祖 牛頭法融（禪宗牛頭宗創始人）

【English Translation】 English version Ka (transliteration, no specific meaning). A single strike of the iron whip shatters the coral. (Yuanwu Qin) The painter uses five colors to paint the void, but must know that with each stroke, the original form is lost. Even Wu Daozi (a famous painter of the Tang Dynasty) of the Tang Dynasty, wasted his efforts on paper all his life. (Cishou Shen) The iron shackles have no holes, yet someone must bear them, burdening descendants as well. In the middle of the night, suddenly forgetting the three feet of cloth for covering shame, one uses empty hands to hide a shameful face. (Falin Yin) One day, the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen) said to his disciples: 'I want to return to Xinzhou (place name). You must quickly prepare the boats.' The disciples said: 'Master, when will you return after leaving here?' The Sixth Patriarch said: 'Leaves fall and return to their roots; when coming, there is no mouth.' Fayun Xiuyun: Not only is there no mouth when coming, but there are also no nostrils when leaving. Baiyun Duanyun: The Patriarch can be said to be good at using borrowed force to strike. Some people often say that the words are still in their ears, but Ziqi (Yu Boya's friend) is gone and never returned, which is truly sad. Who in the world is a true confidant? Wuzu Yan said: The Patriarch's words still lack enlightenment. On the mountain of the Five Aggregates (form, sensation, perception, volition, consciousness) is a stretch of emptiness; when coming, there is no mouth, and when leaving, there is no trace. To understand the meaning of leaves falling and returning to their roots, one must finally attain this sect. (Benjue Yi) After the leaves fall and return to their roots, a single drop in Caoxi (where Huineng, the Sixth Patriarch, propagated the Dharma) is unfathomable. Few people come to live in the mountains; a true good confidant. (Longmen Yuan Er) After returning to the root and attaining the meaning, what more is there to discuss? The Qin people (referring to reclusive people) at the cave entrance keep their doors half-closed. The falling flowers only follow the flowing water far away, leaving behind dense wild clouds gathering. When the clouds clear, the sky naturally widens; when the leaves fall, they naturally return to their roots. Looking back in the misty waves, a fisherman's song passes by a distant village. (Songyuan Yue) The interest lies at the ends of the earth, and before setting out, one has already arrived in Xinzhou. When coming, there is no mouth; when leaving, there is no companion; moreover, it is the desolate autumn of yellow leaves. (Xutang Yu) Zongjian Falin, Volume Six 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin Zongjian Falin, Volume Seven Compiled by Jiyun Hall Collateral Ancestors Niu-tou Fa-jung (founder of the Niu-tou school of Chan Buddhism)

禪師(四祖信嗣)

因四祖到山。入庵后見虎跡便作怕勢。師曰和尚猶有者個在。祖曰者個是甚麼。師于言下有省。自後百鳥不復銜花。

雪竇顯代融但亦作怕勢。又云。洎合放過。　僧問牛頭未見四祖因甚百鳥銜花。南泉愿云。為渠步步蹋佛階梯。　趙州云。飽柴飽水。　大溈喆云。寒毛卓豎。　法林音云。漢地山河在。　又問。見后因甚百鳥不來。泉云。直饒不來。猶較王老師一線道。　州云。飽柴飽水。　溈云。額頭汗出。　林雲。秦宮草木秋。

牛頭峰頂鎖重云。獨坐寥寥寄此身。百鳥不來春又去。不知誰是到庵人。(明覺顯)

紫氣氤氳透白雲。因逢宗匠指迷津。銜花百鳥空惆悵。不見庵中舊主人。(楊無為)

花落花開百鳥悲。庵前物是主人非。桃源咫尺無尋處。一棹漁蓑寂寞歸。(張無盡)

一榻蕭然傍翠陰。晝扃松戶冷沉沉。懶融得到平常地。百鳥銜花無處尋。(祖印明)

寥寥風月臥煙霞。百鳥從茲不獻花。仁義盡從貧處斷。世情偏向有錢家。(夢庵信)

水因有月方知靜。天為無雲始覺高。獨坐孤峰休更問。此時難著一絲毫。(別峰印)

雨前不見花間葉。雨後渾無葉底花。蝴蜨紛紛過墻去。不知春色屬誰家。(孤峰深)

著鞭

【現代漢語翻譯】 現代漢語譯本 禪師（四祖信嗣）：

因為四祖（道信）來到山裡，進入茅庵后，看到老虎的足跡就裝出害怕的樣子。禪師（法融）說：『和尚（四祖）還有這個在啊。』四祖說：『這個是什麼？』禪師在言語之下有所領悟。自那以後，百鳥不再銜花。

雪竇顯（禪師）代替法融說，但也裝出害怕的樣子。又說：『幾乎就放過了。』

有僧人問：『牛頭（法融）未見四祖時，為什麼百鳥銜花？』南泉愿（禪師）說：『因為他步步踩著佛的階梯。』趙州（從諗禪師）說：『飽柴飽水。』大溈喆（禪師）說：『寒毛卓豎。』法林音（禪師）說：『漢地的山河還在。』又問：『見后為什麼百鳥不來？』南泉（愿禪師）說：『即使不來，也比王老師（指四祖）差一線道。』趙州（從諗禪師）說：『飽柴飽水。』溈（禪師）說：『額頭汗出。』林（禪師）說：『秦宮草木秋。』

牛頭峰頂鎖重云，獨自靜坐，寄身於這空寂之中。百鳥不來，春天又過去了，不知道誰是來到茅庵的人。（明覺顯）

紫色的祥雲瀰漫，穿透白雲。因為遇到宗師，指點迷津。銜花的百鳥白白地惆悵，不見茅庵中原來的主人。（楊無為）

花落花開，百鳥悲鳴。茅庵前景物依舊，主人卻已不是原來的人。桃源仙境近在咫尺，卻無處可尋，一葉扁舟，漁翁披著蓑衣，寂寞地歸去。（張無盡）

一張床榻，靜靜地靠著翠綠的樹蔭。白天關閉著松木的門，冷清而沉寂。懶融（法融）得到了平常的境界，百鳥銜花也無處可尋了。（祖印明）

空曠的風月，我躺臥在煙霞之中。百鳥從此不再獻花。仁義道德，往往在貧困的地方斷絕；世俗人情，總是偏向有錢的人家。（夢庵信）

水因為有月亮才知道它的寧靜，天空因為沒有云彩才覺得它的高遠。獨自坐在孤峰上，不要再問什麼了，此時此刻，難以著一絲一毫的痕跡。（別峰印）

下雨前看不見花間的葉子，下雨後完全沒有葉子下的花朵。蝴蝶紛紛飛過墻去，不知道這春色屬於誰家。（孤峰深）

著鞭

【English Translation】 English version Zen Master (Fourth Patriarch Daoxin's Successor):

Because the Fourth Patriarch (Daoxin) arrived at the mountain and, after entering the hermitage, feigned fear upon seeing tiger tracks, the Master (Farong) said, 'Venerable One (Fourth Patriarch), you still have this!' The Fourth Patriarch said, 'What is this?' The Master had an awakening upon hearing these words. From then on, the hundred birds no longer carried flowers.

Xuedou Xian, substituting for Farong, also feigned fear, and further said, 'Almost let it pass.'

A monk asked, 'Before Niu-t'ou (Farong) met the Fourth Patriarch, why did the hundred birds carry flowers?' Nanquan Yuan said, 'Because he stepped on the Buddha's staircase step by step.' Zhaozhou (Congshen) said, 'Enough firewood, enough water.' Dawei Zhe said, 'Hair standing on end.' Falin Yin said, 'The mountains and rivers of the Han land are still here.' Again, he asked, 'After meeting him, why do the hundred birds not come?' Quan said, 'Even if they don't come, it's still a thread better than Teacher Wang (referring to the Fourth Patriarch).' Zhou said, 'Enough firewood, enough water.' Wei said, 'Sweat on the forehead.' Lin said, 'Autumn grass and trees in the Qin palace.'

The summit of Niu-t'ou Peak is locked in heavy clouds, sitting alone, entrusting this body to the desolate stillness. The hundred birds do not come, and spring has passed again; I do not know who is the person who comes to the hermitage. (Mingjue Xian)

Purple auspicious clouds permeate, piercing through the white clouds. Because of encountering a master, pointing out the path through delusion. The flower-carrying hundred birds are in vain, filled with sorrow, not seeing the old master in the hermitage. (Yang Wuwei)

Flowers fall and flowers bloom, the hundred birds grieve. The scenery before the hermitage is the same, but the master is no longer the same person. The Peach Blossom Spring is close at hand, but there is nowhere to find it; a single boat, a fisherman wearing a straw cloak, returns in solitude. (Zhang Wujin)

A single bed, quietly leaning against the verdant shade. The pine door is closed during the day, cold and silent. Lanrong (Farong) has attained the ordinary state; the hundred birds carrying flowers have nowhere to be found. (Zuyin Ming)

In the vast wind and moon, I lie among the mist and haze. From now on, the hundred birds no longer offer flowers. Benevolence and righteousness are often cut off in places of poverty; worldly affections always lean towards wealthy families. (Meng'an Xin)

Water knows its stillness because of the moon; the sky feels its height because there are no clouds. Sitting alone on a solitary peak, do not ask anything more; at this moment, it is difficult to attach even a trace. (Biefeng Yin)

Before the rain, one does not see the leaves among the flowers; after the rain, there are no flowers under the leaves. Butterflies flutter over the wall, not knowing to whom this spring belongs. (Gufeng Shen)

Whip

騎馬去。空手步行歸。寂寞庵前路。銜花鳥不飛。(鐵山仁)

月滿陂池翠滿山。尋常來往百花間。一回蹋斷來時路。嶺上無雲松自閑。(懶牧成)

宣州安國玄挺禪師(牛頭威嗣)

因僧問五祖。真性緣起其義云何。祖默然。時師侍立乃曰。大師正興一念。問時是真性中緣起。僧大悟。

徑山杲云。未興一念問時不可無緣起也。時有僧云。未興一念時喚甚麼作緣起。妙喜云。我也祇要你與么道。　天寧琦云。崑崙奴著鐵褲。打一棒行一步。　靈巖儲云。盡道黃梅就下平高。殊不知腳頭太險。者僧祇顧萬仞巖頭進步。那識身在帝鄉挺禪。妙喜一人點即不到。一人到即不點。

天柱崇慧禪師(牛頭威嗣)

因僧問。達磨未來此土時還有佛法也無。師曰。未來且置。即今事作么生。曰某甲不會乞師指示。師曰萬古長空一朝風月。僧無語。師復曰阇黎會么。曰不會。師曰自己分上作么生。干它達磨來與不來作么。它家來。大似賣卜漢。見汝不會為汝錐破卦文。才生吉兇盡在汝分上。一切自看。僧曰如何是解卜底人。師曰汝才出門時便不中也。

萬古長空誰下腳。一朝風月休拈卻。一拳拳倒賣卜人。門外騰騰自寥廓。(雲林輅)

天柱因僧問。如何是大通智勝佛。師曰。曠

【現代漢語翻譯】 騎馬而去，空手步行歸來。寂寞的庵前小路，銜著花朵的鳥兒也不飛翔。（鐵山仁）

月光灑滿池塘，山間一片翠綠。尋常地來來往往于百花叢中。一旦踏斷了來時的路，山嶺上沒有云彩，松樹也自在安閑。（懶牧成）

宣州安國玄挺禪師（牛頭威嗣）

有僧人問五祖：『真性緣起』是什麼意思？五祖沒有說話。當時玄挺禪師侍立在旁，便說：『大師正在興起一個念頭，發問的時候就是真性中的緣起。』那僧人因此大悟。

徑山杲說：『未興起念頭時，發問也不可沒有緣起。』當時有僧人說：『未興起念頭時，叫什麼作緣起？』妙喜說：『我就是要你這麼說。』天寧琦說：『崑崙奴穿著鐵褲，打一棒走一步。』靈巖儲說：『都說黃梅（指五祖弘忍）就下平高，卻不知道腳下太危險。』這個僧人只顧在萬仞巖頭進步，哪裡知道自身就在帝鄉？玄挺禪師一個人點撥，不到位；一個人到位，就不點撥。

天柱崇慧禪師（牛頭威嗣）

有僧人問：『達磨（Bodhidharma，禪宗始祖）未來到中國時，還有佛法嗎？』禪師說：『未來之事暫且放下，現在的事如何？』僧人說：『我不會，請禪師指示。』禪師說：『萬古長空，一朝風月。』僧人無語。禪師又問：『你明白了嗎？』僧人說：『不明白。』禪師說：『自己本分上的事如何，管它達磨來不來幹什麼？他家來，就像賣卜的人，見你不會，為你錐破卦文。吉兇都在你自己的本分上，一切自己去看。』僧人說：『如何是解卜的人？』禪師說：『你才出門時就不中了。』

萬古長空，誰能下腳？一朝風月，休要拈起。一拳打倒賣卜人，門外空空蕩蕩自逍遙。（雲林輅）

天柱禪師因僧人問：『如何是大通智勝佛（Mahābhijñābhijñā-jñānābhibhū，佛名）？』禪師說：『曠'

【English Translation】 Riding away on horseback, returning empty-handed on foot. On the lonely path before the hermitage, even the flower-bearing birds do not fly. (Tieshan Ren)

The moon fills the pond, and the mountains are full of green. Ordinarily, coming and going among a hundred flowers. Once the path of return is broken, there are no clouds on the ridge, and the pines are leisurely and at ease. (Lan Mu Cheng)

Chan Master Xuanting of Anguo Temple in Xuanzhou (Niu Tou Wei Si)

A monk asked the Fifth Patriarch: 'What is the meaning of 'True Nature Arising from Conditions'?' The Patriarch remained silent. At that time, the Master (Xuanting) was standing by and said, 'The Master is precisely raising a thought; the moment of asking is the arising from conditions within True Nature.' The monk then had a great awakening.

Jingshan Gao said: 'When a thought has not yet arisen, asking cannot be without arising from conditions.' At that time, a monk said, 'When a thought has not yet arisen, what do you call arising from conditions?' Miaoxi said, 'That's exactly what I want you to say.' Tianning Qi said, 'The Kunlun slave wears iron pants; he takes a step with every blow.' Lingyan Chu said, 'Everyone says that Huangmei (referring to the Fifth Patriarch Hongren) descends to a lower, flatter place, but they don't realize that the footing is too dangerous.' This monk only cares about advancing on the ten-thousand-fathom cliff; how does he know that he himself is in the imperial land? Chan Master Xuanting's pointing is either not on the mark, or if someone is on the mark, he doesn't point.

Chan Master Chonghui of Tianzhu Mountain (Niu Tou Wei Si)

A monk asked: 'When Bodhidharma (達磨, the first patriarch of Zen) had not yet come to this land (China), was there still the Buddha-dharma?' The Master said, 'Let's put aside the future; how about the present?' The monk said, 'I don't understand; I beg the Master for instruction.' The Master said, 'The eternal sky, a morning's breeze and moon.' The monk was speechless. The Master then asked, 'Do you understand?' The monk said, 'I don't understand.' The Master said, 'How about your own share; what does it matter whether Bodhidharma comes or not? His coming is like a fortune-teller; seeing that you don't understand, he pierces the trigrams for you. Good and bad fortune are all in your own share; look at everything yourself.' The monk said, 'What is a person who understands fortune-telling?' The Master said, 'The moment you step out the door, you're already off the mark.'

In the eternal sky, who can set foot? The morning breeze and moon, do not pick them up. One punch knocks down the fortune-teller; outside the door, empty and vast, one is free and at ease. (Yunlin Lu)

Chan Master of Tianzhu asked a monk: 'What is Mahābhijñābhijñā-jñānābhibhū (大通智勝佛, name of a Buddha)?' The Master said, 'Vast'

大劫來未曾壅滯。不是大通智勝佛是甚麼。曰為甚麼佛法不現前。師曰。祇為汝不會。所以成不現前。汝若會去。亦無佛可成。

剖羲一云。掀倒天關。蹋翻地軸。不無天柱。爭奈者僧久滯不通。孤負來機。勞它心力。

潤州鶴林玄素禪師(牛頭威嗣)

因僧敲門師問是甚麼人。曰是僧。師曰。非但是僧。佛來也不著。曰佛來為甚麼不著。師曰無棲泊處。

寶壽方云。鶴林與么道。將謂立在高高山頂。殊不知被者僧推在萬丈深淵里多少時了也。

十月清霜重。臨風徹骨寒。苦無棲泊處。擺手出長安。(松源岳)

道個佛來也不著。骨頭節節是黃金。不消三拜勘破了。鶴唳空山竹滿林。(自默恭)

白日閉門常獨坐。虛堂時卷夜明簾。懶隨人事忘迎送。落木金風霜信嚴。(幻寄庭)

牢關把住擊難通。佛祖都來總不容。若是金毛師子子。翻身驀過太虛空。(頤石圓)

杭州徑山國一道欽禪師(鶴林素嗣)

馬祖遣人送書到。書中作一圓相。師發緘見。遂于圓相中著一點。卻封回。忠國師聞乃曰。欽師猶被馬師惑。

保福展云。甚處是惑處。作么生得不惑。　雪竇顯云。徑山被惑且置。若將呈似。國師別作個甚麼伎倆免被惑去。有老宿云。當時坐卻

【現代漢語翻譯】 現代漢語譯本 大劫來臨也未曾受阻。如果不是大通智勝佛（Mahābhijñābhū Buddha，擁有大神通智慧的佛），那又是什麼呢？有人問：『為什麼佛法不顯現？』 禪師說：『只因爲你不會，所以才不能顯現。你如果領會了，也就沒有佛可以成就了。』

剖羲禪師評論說：『掀翻天關，踢翻地軸，並非沒有天柱支撐，只是這個僧人長期滯留不通達，辜負了來時的機緣，白費了心力。』

潤州鶴林玄素禪師（Rùnzhōu Hèlíng Xuánsù Chánshī，牛頭威（Niútóu Wēi）的繼承人）

有僧人敲門，禪師問：『是什麼人？』 僧人回答：『是僧人。』 禪師說：『不僅僅是僧人，即使是佛來了也不停留。』 僧人問：『佛來了為什麼不停留？』 禪師說：『沒有棲身之處。』

寶壽禪師評論說：『鶴林禪師這樣說，還以為他站在高高的山頂上，殊不知早就被這個僧人推到萬丈深淵里多少時日了。』

十月清霜重，臨風徹骨寒。苦無棲泊處，擺手出長安。（松源岳（Sōngyuán Yuè））

道個佛來也不著，骨頭節節是黃金。不消三拜勘破了，鶴唳空山竹滿林。（自默恭（Zìmò Gōng））

白日閉門常獨坐，虛堂時卷夜明簾。懶隨人事忘迎送，落木金風霜信嚴。（幻寄庭（Huànjì Tíng））

牢關把住擊難通，佛祖都來總不容。若是金毛師子子，翻身驀過太虛空。（頤石圓（Yíshí Yuán））

杭州徑山國一道欽禪師（Hángzhōu Jìngshān Guóyī Dàoqīn Chánshī，鶴林素（Hèlíng Sù）的繼承人）

馬祖（Mǎzǔ，唐代禪宗大師）派人送書信到，信中畫了一個圓相。道欽禪師打開信封看見后，就在圓相中點了一點，又封好送回。忠國師（Zhōng Guóshī）聽說了這件事，就說：『道欽禪師還是被馬祖迷惑了。』

保福禪師展開來說：『哪裡是被迷惑的地方？怎樣才能不被迷惑？』 雪竇顯（Xuědòu Xiǎn）禪師說：『徑山禪師被迷惑暫且不論，如果拿來呈給忠國師看，忠國師又會用什麼伎倆來避免被迷惑呢？』 有老禪師說：『當時就應該坐斷他的舌頭。』

【English Translation】 English version The great kalpa (mahākalpa, cosmic cycle) has arrived, yet it has never been obstructed. If it is not Mahābhijñābhū Buddha (Dàtōng Zhìshèng Fó, Buddha of Great Penetrating Wisdom), then what is it? Someone asked: 'Why does the Buddha-dharma not manifest?' The master said: 'It is only because you do not understand, therefore it does not manifest. If you were to understand, there would be no Buddha to attain.'

Poxi (Pōxī) commented: 'Overturning the heavenly gate, kicking over the earthly axis, it is not without the pillar of heaven. It's just that this monk has been stagnant and uncomprehending for a long time, failing the opportunity that came, wasting his mental effort.'

Chan Master Xuansu (Xuánsù) of Helin (Hèlíng) Monastery in Runzhou (Rùnzhōu) (a successor of Niutou Wei (Niútóu Wēi))

Because a monk knocked on the door, the master asked: 'Who is it?' The monk replied: 'It is a monk.' The master said: 'Not only is it a monk, but even if the Buddha comes, he will not stay.' The monk asked: 'Why would the Buddha not stay if he came?' The master said: 'There is no place to dwell.'

Baoshou (Bǎoshòu) commented: 'Helin (Hèlíng) speaks like this, thinking he is standing on a high mountain peak, but little does he know that he has been pushed into an abyss of ten thousand fathoms by this monk for who knows how long.'

Heavy frost in October, piercingly cold in the wind. Suffering from having no place to dwell, I wave my hand and leave Chang'an (Cháng'ān). (Songyuan Yue (Sōngyuán Yuè))

Saying that even the Buddha does not stay, every bone is made of gold. No need for three bows to see through it, the crane cries in the empty mountain, bamboo fills the forest. (Zimo Gong (Zìmò Gōng))

During the day, I close the door and sit alone, in the empty hall, I sometimes roll up the night-brightening curtain. Too lazy to follow human affairs, forgetting greetings and farewells, falling leaves, golden wind, the frost's message is stern. (Huanji Ting (Huànjì Tíng))

The firm gate is held tightly, difficult to penetrate, Buddhas and ancestors are all not allowed. If it is a golden-haired lion cub, it will turn over and leap across the great void. (Yishi Yuan (Yíshí Yuán))

Chan Master Daoqin (Dàoqīn) of Jing Mountain (Jìng Shān) in Hangzhou (Hángzhōu) (a successor of Helin Su (Hèlíng Sù))

Mazu (Mǎzǔ, a Chan master of the Tang Dynasty) sent a letter, in which he drew a circle. The master opened the letter and saw it, then put a dot in the circle, and sealed it back. National Teacher Zhong (Zhōng Guóshī) heard about it and said: 'Chan Master Qin is still deluded by Master Ma.'

Baofu (Bǎofú) elaborated: 'Where is the delusion? How can one avoid being deluded?' Xuedou Xian (Xuědòu Xiǎn) said: 'Let's put aside Jing Mountain's (Jìng Shān's) delusion for now. If you were to present it to the National Teacher, what trick would the National Teacher use to avoid being deluded?' An old monk said: 'At that time, he should have cut off his tongue.'

便休。亦有道但與畫破。若與么。祇是不識羞。敢謂天下老師各具金剛眼睛。廣作神通變化。還免得么。雪竇見處也要諸人共知。祇者馬師當時畫出。早自惑了也。　五祖戒云。兩采一賽。又云。三人指路擬何為。　溈山喆云。還識馬祖徑山么。一點水墨兩處成龍。國師道欽師猶被馬師惑。可謂千里同風。不見道手執夜明符。幾個知天曉。　徑山杲云。馬祖仲冬嚴寒。國一孟夏漸熱。雖然寒熱不同。彼此不失時節。國師因甚道欽師猶被馬師惑。無風荷葉動。決定有魚行。　天寧琦云。圓相中著點。日月無光。天地黯黑。初未惑欽師。馬師先自惑。累及老南陽。也一場狼藉。良久云。平生肝膽向人傾。相識如同不相識。　古南門云。古南有三十棒。一打馬師不應自惑。二打欽師不應被惑。三打雪竇不應判惑。更有一棒款款與諸人道破。　崇先奇云。馬師草草問候。欽師萬字折點。雖然往復無差。轉見道路周遮。總謂忠國師道欽師猶被馬師惑。殊不知字經三寫烏焉成馬。

馬祖當時驗徑山。同風微露密機關。無端卻被南陽老。平地坑人似等閑。(佛印元)

被惑之言事有由。神交千里芥針投。誰知解使云通訊。我不然兮石點頭。(照覺總)

自惑惑人非草草。不失時節通一好。蹋著草索骨骨驚。只為當

【現代漢語翻譯】 現代漢語譯本 就這樣結束。也有道理，但與畫破相似。如果這樣，只是不知羞恥。竟敢說天下老師都具備金剛眼睛，廣作神通變化，還能免得了被迷惑嗎？雪竇顯現的見地也要大家共同瞭解。只是馬祖當時畫出圓相，早就迷惑了自己。五祖戒說：『兩采一賽。』又說：『三人指路想幹什麼？』溈山喆說：『還認識馬祖和徑山嗎？一點水墨兩處成龍。』國師道欽禪師還被馬祖迷惑，可謂千里同風。不見道：『手執夜明符，有幾個人知道天亮？』徑山杲說：『馬祖仲冬嚴寒，國一孟夏漸熱。雖然寒熱不同，彼此不失時節。』國師為什麼說道欽禪師還被馬祖迷惑？『無風荷葉動，決定有魚行。』天寧琦說：『圓相中著點，日月無光，天地黯黑。』最初未迷惑欽師，馬祖先自己迷惑。連累老南陽，也一場狼藉。良久說：『平生肝膽向人傾，相識如同不相識。』古南門說：『古南有三十棒，一打馬祖不應自己迷惑，二打欽師不應被迷惑，三打雪竇不應判惑。』更有一棒款款與諸人道破。崇先奇說：『馬祖草草問候，欽師萬字折點。雖然往復無差，轉見道路周遮。』總說忠國師道欽師還被馬祖迷惑，殊不知字經三寫烏焉成馬。 馬祖當時考驗徑山，同風微露密機關。無端卻被南陽老，平地坑人似等閑。(佛印元) 被惑之言事有由，神交千里芥針投。誰知解使云通訊，我不然兮石點頭。(照覺總) 自惑惑人非草草，不失時節通一好。蹋著草索骨骨驚，只為當

【English Translation】 English version Then it ends. There is also a principle, but it's similar to breaking a painting. If it's like this, it's just not knowing shame. How dare you say that all the teachers in the world possess Vajra eyes, widely perform supernatural transformations, and still be able to avoid being deluded? Xue Dou's (Xuedou, a Chan master) manifested view should also be understood by everyone. It's just that when Mazu (Mazu, a Chan master) drew the circle at that time, he had already deluded himself. Wu Zu Jie (Wuzu Jie, a Chan master) said: 'Two picks, one match.' He also said: 'What are three people pointing the way trying to do?' Wei Shan Zhe (Weishan Zhe, a Chan master) said: 'Do you still recognize Mazu and Jing Shan (Jingshan, a Chan master)? A single drop of ink creates dragons in two places.' National Teacher Dao Qin (Daoqin, a Chan master) was still deluded by Mazu, which can be said to be a thousand miles sharing the same wind. Don't you see it said: 'Holding a night-shining talisman, how many people know when it dawns?' Jing Shan Gao (Jingshan Gao, a Chan master) said: 'Mazu is severely cold in mid-winter, and Guo Yi (Guo Yi, a Chan master) is gradually hot in early summer. Although the cold and heat are different, they don't miss the seasons.' Why did the National Teacher say that Chan Master Dao Qin was still deluded by Mazu? 'Without wind, the lotus leaves move, surely there are fish swimming.' Tian Ning Qi (Tianning Qi, a Chan master) said: 'Adding a dot in the circle, the sun and moon lose their light, and heaven and earth become dark.' Initially, he didn't delude Qin Shi (Qin Shi, a Chan master), Mazu deluded himself first. Involving old Nan Yang (Nanyang, a Chan master), it's also a mess. After a long while, he said: 'All my life, I pour out my heart to people, acquainted as if not acquainted.' Gu Nan Men (Gunan Men, a Chan master) said: 'Gu Nan has thirty blows, the first blow is that Mazu shouldn't delude himself, the second blow is that Qin Shi shouldn't be deluded, the third blow is that Xue Dou shouldn't judge the delusion.' There is another blow to explain to everyone slowly. Chong Xian Qi (Chongxian Qi, a Chan master) said: 'Mazu's casual greetings, Qin Shi's ten thousand-character folding point. Although there is no difference in the back and forth, it turns out that the road is roundabout.' In general, it is said that National Teacher Zhong (Zhong, a Chan master) said that Dao Qin was still deluded by Mazu, but he did not know that the character was written three times, and the crow became a horse. Mazu tested Jing Shan at that time, and the same wind slightly revealed the secret mechanism. Unexpectedly, he was trapped by old Nan Yang, digging a pit for people on flat ground as if it were nothing. (Fo Yin Yuan) There is a reason for the words of being deluded, spiritual communication is like throwing mustard seeds and needles from a thousand miles away. Who knows how to make clouds communicate, I am not like that, but the stone nods. (Zhao Jue Zong) Deluding oneself and deluding others is not careless, not missing the season is a good thing. Stepping on a grass rope, the bones are startled, just because of the

初被蛇咬。(雲林輅)

國一因馬祖遣智藏來問。十二時中以何為境。師曰待汝回去時有信。藏曰即今便回去。師曰。傳語馬大師道。卻須問取曹溪。

云居莊云。馬師大似埋兵挑鬥。國一可謂遇變出奇。者僧雖善通使命。要且勞而無功。驀拈拄杖畫一畫云。三級浪高魚化龍。癡人猶戽夜塘水。　本覺一云。馬祖暗度金針。徑山明穿玉線。若非者僧。怎識文彩全彰。仔細看來。姹女已歸霄漢去。呆郎猶向火邊蹲。

國一因唐代宗親加敬禮。一日在大內見帝來乃起立。帝曰師何以起。師曰檀越何得向四威儀中見貧道。

徑山杲云。不向四威儀中。又如何見國一。

立任威儀外。全身在里頭。重重賜龍袖。難掩面門羞。(西巖惠)

萬乘君王一國師。尋常不離四威儀。山長水遠空相憶。黃葉吹風人未歸。(閑極云)

杭州鳥窠道林禪師(國一欽嗣)

因侍者辭往諸方學佛法去。師曰若是佛法老僧亦有少許。曰如何是和尚佛法。師拈起布毛吹一吹。侍者大悟。

大溈秀云。可惜者僧認他口頭聲色以當平生。殊不知自己光明蓋天蓋地。　神鼎諲舉了遂于身上拈布毛吹雲會么。久后不得辜負老僧。　徑山杲云。溈山與么批判。也未夢見鳥窠在。　天寧琦云。侍者能于拈

【現代漢語翻譯】 現代漢語譯本 初被蛇咬。(雲林輅) 國一禪師，因為馬祖道一禪師派遣智藏來詢問：『十二時中以何為境？』國一禪師說：『等你回去的時候，自有訊息。』智藏說：『我現在就回去。』國一禪師說：『替我告訴馬大師，這件事還需要去問曹溪慧能大師。』（馬祖道一，唐代禪宗大師；智藏，馬祖道一的弟子；曹溪慧能，禪宗六祖慧能大師。） 云居莊禪師評論說：『馬祖道一禪師很像設下埋伏挑起爭鬥，國一禪師可謂是臨機應變，出奇制勝。這個僧人雖然善於傳遞資訊，但終究是徒勞無功。』說完，拿起拄杖畫了一下，說：『三級浪高魚化龍，癡人猶戽夜塘水。』 本覺一禪師評論說：『馬祖道一禪師暗中傳授秘訣，逕山杲禪師明白地穿引玉線。如果不是這個僧人，怎麼能認識到文采完全彰顯？仔細看來，美麗的女子已經回到天上的雲霄，愚笨的男子還在火邊蹲著。』 國一禪師，因為唐代宗皇帝親自對他加以敬禮，有一天在大內皇宮裡，見到皇帝來了就站起來。皇帝說：『禪師為何要站起來？』國一禪師說：『陛下為何要在行住坐臥四威儀中看到貧僧？』（唐代宗，唐朝皇帝；四威儀，佛教指行、住、坐、臥四種儀態。） 徑山杲禪師評論說：『不在四威儀中，又如何能見到國一禪師？』 『立身在威儀之外，全身卻在威儀之中。重重賞賜龍袍，也難以掩蓋面門的羞愧。』（西巖惠禪師） 『萬乘之君，一國之師，尋常時候不離四威儀。山長水遠，空自相憶，黃葉在風中飄落，人卻還沒有回來。』（閑極云禪師） 杭州鳥窠道林禪師（國一禪師的弟子） 因為侍者要辭別去各處學習佛法。道林禪師說：『如果是佛法，老僧我也有少許。』侍者問：『如何是和尚的佛法？』道林禪師拿起布毛吹了一下。侍者因此大悟。 大溈秀禪師評論說：『可惜這個僧人把口頭上的聲音和外在的表象當作了一生的追求。卻不知道自己本有的光明，可以覆蓋天地。』神鼎諲禪師舉起這個例子，於是從身上拿起布毛吹了一下，說：『會么？以後不得辜負老僧。』 徑山杲禪師評論說：『溈山禪師這樣評論，也還沒有夢見到鳥窠禪師。』天寧琦禪師說：『侍者能夠在拈起布毛吹一下的動作中開悟，』

【English Translation】 English version Initially bitten by a snake. (Yunlin Lu) Guo Yi was asked by Zhi Zang, whom Ma Zu sent, 'What is the object of the twelve periods of the day?' The master said, 'When you return, there will be a message.' Zhi Zang said, 'I will return now.' The master said, 'Tell Master Ma that he must ask Cao Xi about this.' (Ma Zu, a Chan master of the Tang Dynasty; Zhi Zang, a disciple of Ma Zu; Cao Xi, the Sixth Patriarch Hui Neng.) Yunju Zhuang commented, 'Master Ma seems to be setting up an ambush to provoke a fight. Guo Yi can be said to be responding to changes and achieving unexpected victories. Although this monk is good at delivering messages, he is ultimately working in vain.' Then, he picked up his staff and drew a line, saying, 'The three-tiered waves are high, and the fish transforms into a dragon. The foolish man still scoops water from the night pond.' Benjue Yi commented, 'Master Ma secretly imparted the secret, and Jingshan clearly threaded the jade line. If it weren't for this monk, how could one recognize that the literary talent is fully revealed? Looking closely, the beautiful maiden has returned to the heavens, and the foolish man is still squatting by the fire.' Guo Yi, because Emperor Daizong of the Tang Dynasty personally paid him respect, stood up one day in the imperial palace when he saw the emperor coming. The emperor said, 'Why does the master stand up?' Guo Yi said, 'Why does Your Majesty see this poor monk in the four dignities of walking, standing, sitting, and lying down?' (Emperor Daizong, an emperor of the Tang Dynasty; four dignities, referring to the four postures of walking, standing, sitting, and lying down in Buddhism.) Jingshan Gao commented, 'If not in the four dignities, how can one see Guo Yi?' 'Standing outside the dignities, the whole body is inside. Repeatedly bestowed with dragon robes, it is difficult to hide the shame of the face.' (Xi Yan Hui) 'The monarch of ten thousand chariots, the national teacher, usually does not leave the four dignities. The mountains are long, the waters are far, and one remembers each other in vain. The yellow leaves blow in the wind, but the person has not yet returned.' (Xianji Yun) Chan Master Daolin of Bird's Nest in Hangzhou (a disciple of Guo Yi) Because the attendant was leaving to study the Buddha Dharma in various places, Master Daolin said, 'If it is the Buddha Dharma, this old monk also has a little.' The attendant asked, 'What is the abbot's Buddha Dharma?' Master Daolin picked up a piece of cloth fluff and blew on it. The attendant was greatly enlightened. Dawei Xiu commented, 'It is a pity that this monk takes the sounds and appearances of the mouth as his lifelong pursuit. He does not know that his own light covers the heavens and the earth.' Shen Ding Yin raised this example, then picked up a piece of cloth fluff from his body and blew on it, saying, 'Do you understand? Do not let down this old monk in the future.' Jingshan Gao commented, 'Weishan's comment has not even dreamed of Bird's Nest.' Tianning Qi said, 'The attendant was able to be enlightened by picking up a piece of cloth fluff and blowing on it,'

起布毛處便喝。免致諸方檢點。我恁么道也是為他閑事長無明。

白鳳煙霞控鳥窠。驪龍珠曜祖山河。當初拈起布毛意。體用毗盧些子多。(克符道者)

鳥窠拈起布毛吹。一道寒光對落暉。雖是老婆心意切。悟來猶在半途歸。(石門易)

無風匝匝起波痕。碧髻羅紋正眼觀。恰值黃河三凍鎖。那羅延窟見龍蟠。(云居祐)

鳥窠吹布毛。紅日午方高。趙王因好劍。合國人帶刀。(真凈文)

老倒忘機是鳥窠。西湖湖上控煙蘿。布毛吹起無多子。鐵眼銅睛不奈何。(寶峰干)

眼中難著透金塵。悟了今人即古人。大地撮來如粟米。一毛頭上現全身。(佛鑒勤)

布毛一吹。當下知歸。冷光遍地。獨露針錘。(楚方安)

遊騎紛紛驟曉風。將軍施令在城東。拈來金鏃些兒妙。射破花心一點紅。(涂毒策)

長林幽鳥謾嘈嘈。媆柳臨風舞翠濤。富貴春城誰不受。引人徐步上林皋。(三宜盂)

一向曾無刀斧痕。還他本色住山人。無端節外生枝者。惹得平空禍到門。(孝如元)

鳥窠因白居易問。如何是佛法大意。師曰。諸惡莫作。眾善奉行。曰三歲孩兒也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。

法林音云。趁出淫房。未還酒債

【現代漢語翻譯】 現代漢語譯本：

在開始鋪設毛織物的地方就棒喝，以免各方挑剔。我這樣說也是因為他們無事生非，增長無明。

白鳳在煙霞中控制著鳥窠（指鳥窠禪師）。驪龍的寶珠照耀著祖先的山河。當初拈起布毛的用意，體和用都比毗盧（指毗盧遮那佛）多一點。（克符道者）

鳥窠拈起布毛吹，一道寒光對著落日餘暉。雖然是老婆心切，但悟了也還在半途而歸。（石門易）

無風也泛起層層波紋，用碧玉髮髻般的羅紋正眼觀看。恰逢黃河三尺冰凍，在那羅延窟（一種禪定境界）中見到龍盤踞。（云居祐）

鳥窠吹布毛，紅日正當午。趙王因為喜歡劍，全國的人都佩帶刀。（真凈文）

老朽到忘記了機心，就像鳥窠（指鳥窠禪師）一樣，在西湖湖上控制著煙霧繚繞的藤蘿。布毛吹起也沒有多少東西，鐵眼銅睛也無可奈何。（寶峰干）

眼中難以容忍細微的金塵，悟了的今人就是古人。把大地撮起來像粟米一樣小，一根毫毛上顯現全身。（佛鑒勤）

布毛一吹，當下就知道歸宿。清冷的光芒照遍大地，唯獨顯露出針和錘。（楚方安）

騎兵紛紛在拂曉的微風中奔馳，將軍在城東發佈命令。拈來金箭鏃，稍微用點巧勁，就能射破花心那一點紅。（涂毒策）

長長的樹林里幽靜的鳥兒隨意鳴叫，柔嫩的柳樹臨風舞動著翠綠的波濤。富麗的春城裡誰不受用呢？引導人們慢慢地走向上林苑。（三宜盂）

一向沒有刀斧砍削的痕跡，還他本來的面目，讓他做個安住山林的人。無端在節外生枝的人，會惹得平白無故的災禍上門。（孝如元）

鳥窠禪師因為白居易問他，什麼是佛法的大意。禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲的小孩也懂得這樣說。』禪師說：『三歲的小孩雖然說得出，八十歲的老人卻做不到。』

法林音說：趕出淫房，還沒還清酒債。

【English Translation】 English version:

Give a shout the moment the cloth is laid out, to avoid scrutiny from all sides. My saying this is also because they create trouble out of nothing, increasing ignorance.

The white phoenix controls the bird's nest (referring to the Bird's Nest Zen Master) amidst the mist and rosy clouds. The dragon's pearl illuminates the ancestral mountains and rivers. The intention behind picking up the cloth fiber in the beginning, its substance and function are a bit more than Vairocana (referring to Vairocana Buddha). (Kefu Daoren)

Bird's Nest picks up the cloth fiber and blows, a cold light faces the setting sun. Although it's like an old woman's earnestness, even with enlightenment, one is still only halfway home. (Shimen Yi)

Even without wind, ripples arise layer upon layer, viewed with the upright eye of a jade-hairpin-like pattern. Just as the Yellow River is frozen three feet deep, a dragon is seen coiling in the Narayana cave (a state of meditative absorption). (Yunju You)

Bird's Nest blows the cloth fiber, the red sun is high at noon. Because King Zhao loved swords, the people of the whole country carried knives. (Zhenjing Wen)

Old and forgetting scheming, like Bird's Nest (referring to the Bird's Nest Zen Master), controlling the misty vines on West Lake. Blowing the cloth fiber doesn't amount to much, the iron eyes and copper pupils can't do anything about it. (Baofeng Gan)

It's hard for even a speck of gold dust to enter the eye; the enlightened person of today is the person of the past. Gathering the earth like a grain of millet, the entire body appears on a single hair. (Fojian Qin)

With one blow of the cloth fiber, one immediately knows where to return. The cold light shines everywhere, uniquely revealing the needle and hammer. (Chu Fang'an)

The cavalry gallops swiftly in the dawn breeze, the general issues orders in the east of the city. Picking up the golden arrowhead, with a bit of skill, one can shoot through the red center of the flower. (Tudu Ce)

The secluded birds in the long forest chirp freely, the tender willows dance in the wind with emerald waves. Who doesn't enjoy the rich spring city? Guiding people to slowly walk towards the Shanglin Garden. (Sanyi Meng)

Always without the marks of axes, returning him to his original nature, letting him be a mountain dweller. Those who create complications unnecessarily invite unprovoked disaster upon themselves. (Xiao Ru Yuan)

Because Bai Juyi asked Bird's Nest Zen Master what the great meaning of the Buddha-dharma was, the Zen Master said: 'Cease all evil, practice all good.' Bai Juyi said: 'A three-year-old child also understands how to say that.' The Zen Master said: 'Although a three-year-old child can say it, an eighty-year-old person cannot do it.'

Falin Yin said: Driven out of the brothel, the debt for wine is not yet repaid.

。自不契他。居易如今一般漢。坐在明白地上。喚作鳥窠為他說一上佛法得么。

惡無相貌善無形。皆自心田長養成。不動鋒铓輕剔破。菩提煩惱等空平。(無量壽)

袁州蒙山道明禪師(五祖忍嗣)

因趁六祖盧行者至大庾嶺。祖置衣于石上。師舉之不動乃曰。我為法來。非為衣來。願行者開示。祖曰。不思善。不思惡。正恁么時。那個是明上座本來面目。師大悟。作禮曰。上來密語密意外。更別有意旨否。祖曰。我今為汝說者即非密也。汝若返照。密在汝邊。

法林音云。行者深無去就。被個孟八郎輕輕一拶。便自立地放尿。如今二千年來。大庾嶺頭底衣缽不知還在否。致今無限無限衲僧。個個瞠開眼睛。單單祇要見本來面目。真堪笑煞。

正當恁么時。歷劫不曾迷。步步趨三界。歸家永絕疑。(龍門遠)

堂堂妙相絕錙銖。善惡都忘見也無。萬里云收天界凈。海心無浪月輪孤。(佛性泰)

夜深傳付老盧衣。恨殺黃梅老古錐。向道趕人休趕上。果然落節一番歸。(雪溪戒)

十八佳人入繡房。燈前無暇敘炎涼。風流不是言傳得。端在儂家自主張。(六愚吉)

嵩山慧安國師(五祖忍嗣)

因坦然問如何是祖師西來意。師曰何不問取自己意。曰如

【現代漢語翻譯】 現代漢語譯本：自己不符合佛法，與佛法不相契合。白居易現在也像一般人一樣，坐在明明白白的地方。如果叫鳥窠禪師為他說一段佛法，可以嗎？

惡沒有相貌，善沒有形狀，都是從自己的心田里生長出來的。不要動用鋒利的刀刃去輕易地挑破它，菩提（bodhi，覺悟）和煩惱就平等空寂了。

袁州蒙山道明禪師（Yuanzhou Mengshan Daoming Chan Master）（五祖弘忍的繼承人）

因為追趕六祖盧行者（Sixth Patriarch Lu Xingzhe）到大庾嶺（Dayu Ridge）。六祖將衣缽放在石頭上。道明禪師去拿，卻拿不動，於是說：『我是為求法而來，不是爲了衣缽而來，希望行者開示。』六祖說：『不要思善，不要思惡，正在這個時候，哪個是明上座（Ming Shangzuo）你本來的面目？』道明禪師大悟，作禮說：『除了上面所說的秘密語言和秘密含義之外，還有別的意思嗎？』六祖說：『我現在為你說的就不是秘密了。你如果反觀自照，秘密就在你那裡。』

法林音（Falin Yin）說：『行者（Xingzhe）深深地沒有去處和來處，被孟八郎（Meng Balang）輕輕一推，就自己站住了腳跟。如今兩千年來，大庾嶺（Dayu Ridge）頭的衣缽不知道還在不在。導致現在無數無數的衲僧（Naseng，僧人的別稱），個個睜大眼睛，只是想要見到本來的面目，真是可笑啊。』

正在這個時候，經歷無數劫也不曾迷惑。步步都趨向三界（Three Realms），回家后永遠不再有疑惑。

堂堂正正的妙相，沒有一絲一毫的欠缺。善惡都忘記了，見到了嗎？萬里雲彩消散，天界清凈，海心沒有波浪，月亮孤零零地懸掛著。

深夜裡傳付給盧行者（Lu Xingzhe）衣缽，真讓人痛恨黃梅（Huangmei）老古錐（lao guzhui，老頑固）。（當初）說趕人不要趕上，果然是失節后才回歸。

十八位佳人進入繡房，燈前沒有空閑敘說冷暖。風流韻事不是言語可以傳達的，完全在於自己做主。

嵩山慧安國師（Songshan Huian National Teacher）（五祖弘忍的繼承人）

坦然（Tanran）問：『如何是祖師西來意？』國師說：『為什麼不問自己的意？』坦然說：『如果

【English Translation】 English version: Not conforming to oneself, not in harmony with the Dharma. Bai Juyi is now like ordinary people, sitting in a place of clarity. Would it be possible to ask Zen Master Niaoke to speak a portion of the Dharma for him?

Evil has no appearance, good has no form, both grow from one's own mind-field. Do not lightly break them with sharp blades; bodhi (覺悟, enlightenment) and afflictions are equally empty and peaceful.

Chan Master Daoming of Mount Meng in Yuanzhou (袁州蒙山道明禪師) (Successor of the Fifth Patriarch Hongren)

Because he chased after the Sixth Patriarch Lu Xingzhe (六祖盧行者) to Dayu Ridge (大庾嶺). The Sixth Patriarch placed his robe and bowl on a stone. Daoming tried to lift them but could not, and said, 'I have come for the Dharma, not for the robe. I wish the Xingzhe (行者) would enlighten me.' The Sixth Patriarch said, 'Do not think of good, do not think of evil. At just this moment, what is the original face of Ming Shangzuo (明上座)?' Daoming had a great awakening, made obeisance, and said, 'Besides the secret words and secret meanings mentioned above, is there any other meaning?' The Sixth Patriarch said, 'What I am now speaking for you is not secret. If you reflect inwardly, the secret is on your side.'

Falin Yin (法林音) said, 'The Xingzhe (行者) deeply has no place to go or come from, and was lightly pushed by Meng Balang (孟八郎) and stood on his own. Now, for two thousand years, I don't know if the robe and bowl at the head of Dayu Ridge (大庾嶺) are still there. It has led countless Naseng (衲僧, monks) to open their eyes wide, each wanting to see their original face. It's truly laughable.'

At just this moment, never having been deluded through countless kalpas. Step by step, approaching the Three Realms (三界), returning home, forever free from doubt.

The dignified and wonderful form is without the slightest deficiency. Have you forgotten both good and evil and seen it? Ten thousand miles of clouds dissipate, the heavenly realm is pure, the heart of the sea has no waves, and the moon hangs alone.

In the deep of night, the robe was passed on to Lu Xingzhe (盧行者), hating the old fogey of Huangmei (黃梅). (Initially) saying not to catch up when chasing people, indeed returning after losing integrity.

Eighteen beautiful women enter the embroidered room, with no time to talk about the weather before the lamp. Romantic affairs cannot be conveyed by words, it completely depends on one's own autonomy.

National Teacher Huian of Mount Song (嵩山慧安國師) (Successor of the Fifth Patriarch Hongren)

Tanran (坦然) asked, 'What is the meaning of the Patriarch's coming from the West?' The National Teacher said, 'Why not ask your own meaning?' Tanran (坦然) said, 'If

何是自己意。師曰當觀密作用。曰如何是密作用。師以目開合示之。然于言下知歸。

阿䘄云。言下知歸。者僧早負自己。乃合掌云。䘄儂不敢望諸人與安國師相見。

提鐙覓火外邊尋。指示分明在己身。驀地頂門開正眼。不從自己不從人。(靈鷲誠)

嵩岳破灶墮和尚(安國師嗣)

因嵩山有廟甚靈。殿中惟安一灶。師以杖敲三下曰。咄。此灶祇是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾墮。須臾有青衣峨冠設拜曰。我本此廟神。久受業報。今蒙師說無生法。得脫此處生天。師曰。是汝本有之性。非我強言。僧問。某甲久侍左右。未蒙方便。灶神得何宗旨便乃生天。師曰。我祇向伊道是泥瓦合成。別無道理為伊。僧佇思。師曰會么。曰不會。師曰本有之性為什麼不會。僧作禮。師曰。墮也墮也。破也破也。後有舉似安國師。國師嘆曰。此子會盡物我一如。

禍福威嚴不在靈。殘杯冷炙饗何人。一從去後無訊息。野老猶敲祭鼓聲。(龍門遠)

倚灶為靈不自靈。靈蹤斷處一堆塵。野老不來敲祭鼓。打正因邪別是春。(佛燈珣)

摩天鴆鳥九頭毒。護世那吒八臂長。水向石邊流出冷。風從花里過來香。(南崖勝)

遭他一擊便低頭。空戴儒

【現代漢語翻譯】 現代漢語譯本 『什麼是自己意？』 禪師說：『應當觀察秘密的作用。』 （學僧）問：『如何是秘密的作用？』 禪師用眼睛的開合來向他展示。那學僧就在禪師的言語之下明白了歸宿。

阿䘄（人名）說：『（如果）在言語之下就明白了歸宿，那麼這位僧人早就辜負了自己的本性。』 於是合掌說：『䘄儂不敢期望諸位與安國師（人名）相見。』

提著燈籠尋找火，向外邊去尋找。（禪師）指示分明，（火）就在自己身上。忽然間頭頂打開了正眼，不從自己來，也不從他人來。（靈鷲誠（人名））

嵩岳破灶墮和尚（安國師（人名）的弟子）

因為嵩山（地名）有一座廟非常靈驗，殿中只安置了一個灶。禪師用手杖敲了三下說：『咄！這灶只是泥瓦合成的，聖從哪裡來？靈從哪裡起？竟然用它來烹宰物命。』 又打了三下，灶就傾倒了。一會兒，有一個穿著青衣、戴著高帽的人設拜說：『我原本是這座廟的神，長久以來承受業報，今天蒙受禪師說無生法，得以脫離此處而生天。』 禪師說：『這是你本有的自性，不是我強加給你的言語。』 僧人問：『我長久侍奉在您左右，沒有得到方便，灶神得到什麼宗旨便能生天？』 禪師說：『我只是跟他說這是泥瓦合成的，沒有別的道理給他。』 僧人佇立思考。禪師說：『會了嗎？』 （僧人）說：『不會。』 禪師說：『本有的自性為什麼不會？』 僧人作禮。禪師說：『墮落了！墮落了！破滅了！破滅了！』 後來有人把這件事告訴安國師（人名），安國師（人名）嘆息說：『這人領會了物我一如的道理。』

禍福威嚴不在於神靈，殘羹冷飯供奉何人？自從（神靈）離去後沒有訊息，鄉野老翁還在敲打祭祀的鼓聲。（龍門遠（人名））

依靠灶為靈，（灶）自己並不靈驗，靈驗的軌跡斷絕之處只是一堆塵土。鄉野老翁不來敲打祭祀的鼓，打破正邪，別有一番春意。（佛燈珣（人名））

摩天鴆鳥（神鳥名）有九個頭，毒性猛烈，護世那吒（佛教護法神）有八條手臂，非常強大。水從石頭邊流出，帶來清涼，風從花叢中吹來，帶來芬芳。（南崖勝（人名））

遭到他一擊便低頭，空戴儒

English version 『What is one's own intention?』 The Master said, 『You should observe the secret function.』 (The monk) asked, 『What is the secret function?』 The Master showed it by opening and closing his eyes. Then, under the Master's words, the monk understood the return.

A'nan (person's name) said, 『(If) one understands the return under the words, then this monk has long failed his own nature.』 Then he put his palms together and said, 『A'nan dares not expect everyone to meet National Teacher An Guo (person's name).』

Carrying a lantern to find fire, searching outside. (The Master) clearly pointed out that (the fire) is on oneself. Suddenly, the top of the head opens the right eye, not from oneself, nor from others. (Lingjiu Cheng (person's name))

Monk Pozhao of Mount Song (successor of National Teacher An Guo (person's name))

Because there was a very efficacious temple on Mount Song (place name), only a stove was placed in the hall. The Master knocked it three times with his staff and said, 『Bah! This stove is only made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise from? Yet it is used to cook and kill living beings.』 He struck it three more times, and the stove collapsed. After a while, a person in green clothes and a tall hat bowed and said, 『I was originally the god of this temple, and have long been subject to karmic retribution. Now, thanks to the Master's teaching of the unbirth dharma, I am able to escape this place and be reborn in heaven.』 The Master said, 『This is your inherent nature, not something I forced upon you with words.』 A monk asked, 『I have served you for a long time, but have not received convenience. What principle did the stove god receive to be reborn in heaven?』 The Master said, 『I only told him that it was made of mud and tiles, and had no other reason for him.』 The monk stood still and thought. The Master said, 『Do you understand?』 (The monk) said, 『No.』 The Master said, 『Why don't you understand the inherent nature?』 The monk bowed. The Master said, 『Fallen! Fallen! Broken! Broken!』 Later, someone told National Teacher An Guo (person's name) about this, and National Teacher An Guo (person's name) sighed and said, 『This person has understood the principle of the unity of things and self.』

Good fortune, misfortune, majesty, and awe are not in the spirits. Who do the leftovers and cold food nourish? Since (the spirits) left, there has been no news. The old man in the countryside still beats the sacrificial drum. (Longmen Yuan (person's name))

Relying on the stove for efficacy, (the stove) itself is not efficacious. The traces of efficacy are cut off, leaving only a pile of dust. The old man in the countryside does not come to beat the sacrificial drum, breaking right and wrong, there is another spring. (Fodeng Xun (person's name))

The Motian Zhen bird (mythical bird) has nine heads and is extremely poisonous. The world-protecting Nezha (Buddhist guardian deity) has eight arms and is very powerful. Water flows out from the side of the stone, bringing coolness. The wind blows from the flowers, bringing fragrance. (Nanya Sheng (person's name))

He lowered his head after being struck once, wearing a Confucian

【English Translation】 English version 『What is one's own intention?』 The Master said, 『You should observe the secret function.』 (The monk) asked, 『What is the secret function?』 The Master showed it by opening and closing his eyes. Then, under the Master's words, the monk understood the return.

A'nan (person's name) said, 『(If) one understands the return under the words, then this monk has long failed his own nature.』 Then he put his palms together and said, 『A'nan dares not expect everyone to meet National Teacher An Guo (person's name).』

Carrying a lantern to find fire, searching outside. (The Master) clearly pointed out that (the fire) is on oneself. Suddenly, the top of the head opens the right eye, not from oneself, nor from others. (Lingjiu Cheng (person's name))

Monk Pozhao of Mount Song (successor of National Teacher An Guo (person's name))

Because there was a very efficacious temple on Mount Song (place name), only a stove was placed in the hall. The Master knocked it three times with his staff and said, 『Bah! This stove is only made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise from? Yet it is used to cook and kill living beings.』 He struck it three more times, and the stove collapsed. After a while, a person in green clothes and a tall hat bowed and said, 『I was originally the god of this temple, and have long been subject to karmic retribution. Now, thanks to the Master's teaching of the unbirth dharma, I am able to escape this place and be reborn in heaven.』 The Master said, 『This is your inherent nature, not something I forced upon you with words.』 A monk asked, 『I have served you for a long time, but have not received convenience. What principle did the stove god receive to be reborn in heaven?』 The Master said, 『I only told him that it was made of mud and tiles, and had no other reason for him.』 The monk stood still and thought. The Master said, 『Do you understand?』 (The monk) said, 『No.』 The Master said, 『Why don't you understand the inherent nature?』 The monk bowed. The Master said, 『Fallen! Fallen! Broken! Broken!』 Later, someone told National Teacher An Guo (person's name) about this, and National Teacher An Guo (person's name) sighed and said, 『This person has understood the principle of the unity of things and self.』

Good fortune, misfortune, majesty, and awe are not in the spirits. Who do the leftovers and cold food nourish? Since (the spirits) left, there has been no news. The old man in the countryside still beats the sacrificial drum. (Longmen Yuan (person's name))

Relying on the stove for efficacy, (the stove) itself is not efficacious. The traces of efficacy are cut off, leaving only a pile of dust. The old man in the countryside does not come to beat the sacrificial drum, breaking right and wrong, there is another spring. (Fodeng Xun (person's name))

The Motian Zhen bird (mythical bird) has nine heads and is extremely poisonous. The world-protecting Nezha (Buddhist guardian deity) has eight arms and is very powerful. Water flows out from the side of the stone, bringing coolness. The wind blows from the flowers, bringing fragrance. (Nanya Sheng (person's name))

He lowered his head after being struck once, wearing a Confucian

冠學楚囚。好看云空山嶽露。溪聲不斷水長流。(普慈雲)

破灶因僧從牛頭處來。師問來自何人法會。僧近前叉手繞師一匝而出。師曰牛頭下不可有此人。僧乃過師左邊叉手而立。師曰果然果然。僧卻問。應物不由它時如何。師曰爭得不由它。曰與么則順正歸原去也。師曰歸原何順。曰若非和尚幾錯招𠎝。師曰猶是未見四祖時道理也。見后通將來。僧卻繞師一匝而出。師曰順正之道古今如然。僧作禮而退。

漢雷見云。破灶垂手自在。縱奪臨時。固是作家宗匠。者僧慣能作客。進退得宜。可謂親見牛頭。然檢點將來。二俱敗露。且那裡是伊敗露處。　三昧真云。者㨾伎死禪和也敢道從牛頭來。破灶老人當時棒折那。

嵩山峻極禪師(破灶墮嗣)

因僧問如何是大修行底人。師曰擔枷帶鎖。曰如何是作業底人。師曰修禪入定。僧無語。師乃曰汝問我善。善不從惡。汝問我惡。惡不從善。所以道善惡如浮雲。起滅俱無處。僧契悟。后破灶墮聞舉乃曰。此子會盡諸法無生。

薦福懷云。前頭官不容針。後面私通車馬。　昭覺勤云。窮善善自何來。究惡惡從何起。有問崇寧如何是大修行人。但云修禪入定。如何是大作業人。但云擔枷帶鎖。且道是同是別。　徑山杲云。怎奈在髑髏前作妄想。

烏石道別前語云。橫身當宇宙。別後語云。赤腳上刀山。

帶鎖擔枷招罪犯。安禪入定墮深坑。兩頭剔脫無依倚。一個閑人天地間。(別山智)

終南山惟政禪師(北宗嵩山寂嗣)

因唐文宗嗜蛤蜊。一日御饌中有擘不開者。帝以為異。因焚香禱之。俄化為菩薩。梵相具足。即貯以金粟檀香合覆以美錦。賜興善寺。因問群臣此何祥也。眾言太乙山惟政禪師深明佛法。帝召至問之。師曰物無虛應。此乃啟陛下信心耳。契經曰。應以何身得度者。即現何身而為說法。帝曰。身已顯矣。且未聞說法。師曰。陛下睹此為常耶非常耶。信耶非信耶。帝曰希奇之事朕深信之。師曰陛下已聞說法竟。上大悅。

澗南音云。蛤蜊說法即是。惟政注破卻不是。

螺螄蚌蛤類。大唐天子心。嗜好即深信。南無觀世音。(西巖惠)

合水和泥底事忙。被渠點破大乖張。雖然默契君王意。已是全身陷鑊湯。(北海心)

蚌蛤之中有應身。更言說法亦非真。補陀大士唐大子。橫眼人無隔宿恩。(閑極云)

鑊湯深處轉身來。縱使輪槌擊不開。驀地豁開菩薩現。者回不必更疑猜。(𠁼三圓二)

政老當年不丈夫。妄言說法自糊塗。雖然賺得唐天子。笑倒西天碧眼胡。

西京光宅慧

【現代漢語翻譯】 現代漢語譯本： 烏石道別前的開示說：『橫身擋住整個宇宙。』道別后的開示說：『赤腳走上刀山。』

帶著鎖鏈，挑著枷鎖，招引罪犯。安然禪定，卻墮入深坑。兩頭都擺脫乾淨，無所依靠。這樣一個閑人，存在於天地之間。（別山智）

終南山惟政禪師（北宗嵩山寂的嗣法弟子）

因為唐文宗喜歡吃蛤蜊，一天，御膳中有一個打不開的。皇帝覺得奇怪，於是焚香祈禱。不久，蛤蜊化為菩薩，梵相具足。皇帝便用金粟檀香木盒裝起來，用精美的錦緞覆蓋，賜給興善寺。於是問群臣這是什麼祥瑞。眾臣說太乙山惟政禪師深明佛法。皇帝召見他詢問。禪師說：『事物沒有無緣無故的顯現，這乃是開啟陛下信心的緣故。』《契經》上說：『應以何身得度者，即現何身而為說法。』皇帝說：『菩薩身已經顯現了，只是還沒聽到說法。』禪師說：『陛下看到這個是尋常的還是不尋常的？相信還是不相信？』皇帝說：『這希奇的事情朕深信不疑。』禪師說：『陛下已經聽完說法了。』皇帝非常高興。

澗南音說：『蛤蜊說法即是，惟政的解釋卻不是。』

螺螄蚌蛤之類，大唐天子的心。嗜好就深信，南無觀世音（Namo Avalokiteshvara）。（西巖惠）

合水和泥，到底在忙些什麼？被他點破，就大大地不協調了。雖然默契了君王的心意，卻已經是全身陷在鑊湯（沸水鍋）里了。（北海心）

蚌蛤之中有應身（化身），更說說法就不是真的了。補陀（Potalaka）大士（Mahasattva），唐大子（唐朝皇帝），橫眼人（具有非凡見解的人）沒有隔夜的恩情。（閑極云）

鑊湯深處轉身來，縱使輪槌擊打不開。突然豁然打開菩薩顯現，這次不必再懷疑猜測。（𠁼三圓二）

惟政老和尚當年不夠大丈夫，胡亂說教自己也糊塗。雖然騙得了唐朝天子，卻笑倒了西天碧眼的胡人。

西京光宅慧

【English Translation】 English version: Before parting, Master Wushi said, 'Lying across the entire universe.' After parting, he said, 'Walking barefoot on a mountain of knives.'

Bringing chains and carrying cangues, attracting criminals. Entering samadhi in peaceful meditation, yet falling into a deep pit. Stripped bare at both ends, with nothing to rely on. Such a free person exists between heaven and earth. (Bieshan Zhi)

Chan Master Weizheng of Zhongnan Mountain (a Dharma heir of Ji of Song Mountain in the Northern School)

Because Emperor Wenzong of Tang loved clams, one day, there was one in the imperial meal that could not be opened. The emperor found it strange, so he burned incense and prayed. Soon, the clam transformed into a Bodhisattva, with all the marks of a Buddha. The emperor then placed it in a sandalwood box inlaid with gold, covered it with beautiful brocade, and bestowed it upon Xingshan Temple. He then asked his ministers what this auspicious sign meant. The ministers said that Chan Master Weizheng of Taiyi Mountain deeply understood the Buddha-dharma. The emperor summoned him and asked him about it. The Chan Master said, 'Things do not appear without a cause; this is to awaken Your Majesty's faith.' The Sutra says, 'To those who can be liberated by appearing in a certain form, one appears in that form to teach the Dharma.' The emperor said, 'The Bodhisattva's form has already appeared, but I have not yet heard the Dharma.' The Chan Master said, 'Does Your Majesty see this as ordinary or extraordinary? Do you believe it or not?' The emperor said, 'I deeply believe in this extraordinary event.' The Chan Master said, 'Your Majesty has already heard the Dharma.' The emperor was greatly pleased.

Jiannan Yin said, 'The clam speaking the Dharma is correct, but Weizheng's interpretation is not.'

Snails, mussels, and clams, the heart of the Tang Emperor. A fondness leads to deep faith, Namo Avalokiteshvara (Homage to Avalokiteshvara). (Xiyan Hui)

Mixing water and mud, what is all the busyness about? Being exposed by him, it becomes greatly discordant. Although tacitly understanding the emperor's intention, one is already completely trapped in a cauldron of boiling water. (Beihai Xin)

Within the mussels and clams is an emanation body (Nirmanakaya), to say it preaches the Dharma is not true. The Great Being (Mahasattva) of Potalaka (Potalaka Mountain), the Tang Emperor (Tang Dynasty Emperor), those with discerning eyes (people with extraordinary insights) hold no grudges overnight. (Xianji Yun)

Turning around in the depths of the boiling cauldron, even if struck by a mallet, it cannot be opened. Suddenly, it bursts open and the Bodhisattva appears; this time, there is no need for further doubt or speculation. (𠁼 San Yuan Er)

Old Master Weizheng was not a true man back then, speaking nonsense and confusing himself. Although he deceived the Tang Emperor, he made the blue-eyed barbarians of the Western Heaven laugh.

Huizhong of Guangzhai Temple in the Western Capital

忠國師(六祖能嗣)

因肅宗問師在曹溪得何法。師曰陛下還見空中一片云么。曰見。師曰釘釘著。懸掛著。

五祖戒云。好事不如無。　磬山修云。且喜國師答話不涉離微。不落理路。可謂超今邁古。獨步乾坤。倘肅宗若解轉身一拶。不知者一片云又如何收卷。一堂風冷澹。千古意分明。　白崖符云。國師與么道是曹溪所得耶。不是曹溪所得耶。

無開口處卻開口。有意歸時即便歸。趙州不在明白里。未是𦏰羊掛角時。(慈受深)

國師因肅宗問如何是十身調御。師乃起立曰會么。曰不會。師曰與老僧過凈瓶來。

帶雪含霜半倚籬。橫邪影里露仙姿。前邨昨夜春來了。竹屋老僧猶未知。(心聞賁)

靜把酴酥著意傾。少年公子那知情。臨妝祇得涂赦粉。一任人譏太俗生。(浹水洽)

國師因肅宗問如何是無諍三昧。師曰檀越蹋毗盧頂上行。曰此意如何。師曰莫認自己清凈法身。又復問。師都不視之。曰朕是大唐天子師何以殊不顧視。師曰還見虛空么。曰見。師曰它還眨眼視陛下否。

徑山杲云。要見國師么。祇在你眼睛裡。開眼也錯過。閤眼也錯過。既在眼睛裡。為甚麼卻錯過。妙喜恁么道。也錯過不少。

一國之師亦強名。南陽獨許振嘉聲。大唐扶得真

天子。曾蹋毗盧頂上行。(雪竇顯二)

鐵錘打碎黃金骨。天地之間更何物。三千剎海夜澄澄。不知誰入蒼龍窟。

作者清規世莫儔。金鎞曾握上龍樓。良哉撥破毗盧頂。直得文殊笑點頭。(溈山秀二)

寶月含虛列數峰。高低誰辨澹煙中。須彌擊碎鹽官鼓。降得毗盧在下風。

步步蹋著毗盧頂。亦非自己清凈身。妙入空門得空相。祖師肝膽佛精神。(佛鑒勤)

國師因南泉參乃問甚處來。曰江西來。師曰還將得馬師真來么。曰祇者是。師曰背後底。泉休去。

長慶棱云。大似不知。　保福展別云。洎不到和尚此間。　五祖戒云。和尚於此路熟。　云居錫云。長慶保福盡扶背後。祇如南泉休去。為當扶面前。扶背後。　天界盛云。南泉井底架高樓。國師漆桶裡斫額。此外兩兩三三扶面前扶背後。正是揚州拾馬糞。卻去蘇州賣合香。

國師因大耳三藏得它心通。肅宗命師勘驗。師問汝得它心通耶。曰不敢。師曰你道老僧即今在甚麼處。曰和尚一國之師何得去西川看競渡。師良久再問。藏曰和尚一國之師何得向天津橋上看弄猢猻。師至第三次問。三藏沉吟罔知去處。師叱曰者野狐精它心通在甚麼處。藏無對。

趙州因僧問。第三度不見國師。未審國師在甚處。州云在三

【現代漢語翻譯】 現代漢語譯本 天子，曾經在毗盧佛（Vairocana，意為光明遍照）的頭頂上行走。（雪竇顯二）

鐵錘打碎黃金骨，天地之間還有什麼可執著？三千世界像大海般寂靜澄明，有誰能進入蒼龍的洞穴？

作者的清規戒律世間無人能比，曾經手握金鎞登上龍樓。真好啊，撥開了毗盧佛的頭頂，直接得到文殊菩薩（Manjusri，意為妙吉祥）笑著點頭認可。（溈山秀二）

寶月倒映在虛空中，排列著數座山峰，高低錯落，誰能在淡淡的煙霧中分辨清楚？即使擊碎須彌山（Sumeru，佛教宇宙觀中的中心山），也只能讓鹽官的鼓聲降落在毗盧佛的下風。

每一步都踩在毗盧佛的頭頂上，但也不是自己清凈的身體。巧妙地進入空門，得到空的境界，這才是祖師的肝膽和佛的精神。（佛鑒勤）

國師因為南泉普愿禪師（Nanquan Puyuan）參訪，南泉問他從哪裡來。國師回答說從江西來。南泉問：『還把馬祖道一禪師（Mazu Daoyi）的真面目帶來了嗎？』國師說：『就是這個。』南泉問：『那背後的是什麼？』國師無言以對。

長慶慧棱禪師（Changqing Huileng）說：『太像不知道了。』保福從展禪師（Baofu Congzhan）另外說：『還沒有到和尚這裡。』五祖法演禪師（Wuzu Fayan）說：『和尚對這條路很熟悉。』云居道膺禪師（Yunju Daoying）說：『長慶和保福都在扶背後。如果南泉無言以對，是扶面前還是扶背後呢？』天界慧洪禪師（Tianjie Huihong）說：『南泉在井底建造高樓，國師在漆桶裡敲額頭。此外，兩兩三三地扶面前扶背後，正像在揚州拾馬糞，卻拿到蘇州去賣合香。』

國師因為大耳三藏（Da』er Sanzang）得到了他心通（telepathy），肅宗皇帝命令國師去驗證。國師問：『你得到了他心通嗎？』三藏回答說：『不敢當。』國師問：『你說老僧現在在哪裡？』三藏回答說：『和尚是一國之師，怎麼跑到西川去看競渡？』國師沉默了很久，再次問。三藏回答說：『和尚是一國之師，怎麼跑到天津橋去看耍猴？』國師第三次問，三藏沉吟不語，不知道國師在哪裡。國師呵斥道：『你這個野狐精，他心通在哪裡？』三藏無言以對。

趙州從諗禪師（Zhaozhou Congshen）因為有僧人問：『第三次不見國師，不知道國師在哪裡？』趙州回答說：『在三（這裡原文不完整）』

【English Translation】 English version The Son of Heaven once walked on the crown of Vairocana's (meaning 'the one who illuminates everywhere') head. (Xuedou Xian II)

The iron hammer shatters the golden bones; what else is there to cling to between heaven and earth? The three thousand worlds are as still and clear as the sea; who can enter the dragon's lair?

The author's pure precepts are unmatched in the world; he once held the golden hairpin and ascended the dragon tower. How wonderful, breaking open the crown of Vairocana's head, directly obtaining Manjusri's (meaning 'gentle glory') smiling nod of approval. (Weishan Xiu II)

The precious moon contains the void, arranging several peaks; who can distinguish the heights and depths in the light mist? Even shattering Mount Sumeru (the central mountain in Buddhist cosmology), it would only cause the drum of Yanguan to fall into the downwind of Vairocana.

Step by step, treading on the crown of Vairocana's head, yet it is not one's own pure body. Subtly entering the gate of emptiness, obtaining the aspect of emptiness, this is the spirit of the patriarch's courage and the Buddha's essence. (Fojian Qin)

The National Teacher, due to Nanquan Puyuan (Nanquan Puyuan) visiting, Nanquan asked him where he came from. The National Teacher replied that he came from Jiangxi. Nanquan asked, 'Did you bring Mazu Daoyi's (Mazu Daoyi) true face with you?' The National Teacher said, 'This is it.' Nanquan asked, 'What is behind it?' The National Teacher was speechless.

Chan Master Changqing Huileng (Changqing Huileng) said, 'It's too much like not knowing.' Chan Master Baofu Congzhan (Baofu Congzhan) said separately, 'It hasn't reached the abbot's place yet.' Chan Master Wuzu Fayan (Wuzu Fayan) said, 'The abbot is very familiar with this road.' Chan Master Yunju Daoying (Yunju Daoying) said, 'Changqing and Baofu are both supporting from behind. If Nanquan is speechless, is it supporting from the front or supporting from behind?' Chan Master Tianjie Huihong (Tianjie Huihong) said, 'Nanquan is building a tall building at the bottom of a well, and the National Teacher is striking his forehead in a lacquer bucket. Furthermore, supporting from the front and supporting from behind in twos and threes is just like picking up horse manure in Yangzhou and going to Suzhou to sell incense.'

The National Teacher, because Da'er Sanzang (Da』er Sanzang) obtained telepathy, Emperor Suzong ordered the National Teacher to verify it. The National Teacher asked, 'Have you obtained telepathy?' Sanzang replied, 'I dare not claim so.' The National Teacher asked, 'Tell me, where is this old monk right now?' Sanzang replied, 'The abbot is the National Teacher of the country, how could he go to Xichuan to watch the dragon boat races?' The National Teacher was silent for a long time and asked again. Sanzang replied, 'The abbot is the National Teacher of the country, how could he go to Tianjin Bridge to watch monkey shows?' The National Teacher asked for the third time, and Sanzang hesitated, not knowing where the National Teacher was. The National Teacher scolded, 'You wild fox spirit, where is your telepathy?' Sanzang was speechless.

Chan Master Zhaozhou Congshen (Zhaozhou Congshen), because a monk asked, 'The third time I don't see the National Teacher, I don't know where the National Teacher is?' Zhaozhou replied, 'At three (the original text is incomplete here)'

藏鼻孔里。后僧問玄沙。既在三藏鼻孔里。因什麼不見。沙云。祇為太近。　仰山寂云。前兩度是涉境心。后入自受用三昧。所以不見。法林音云。要見國師則易。要見仰山則難。　玄沙備云。汝道前兩度還見么。后雪竇顯云。敗也敗也。　白雲端云。國師在三藏鼻孔里有什麼難見。殊不知國師在三藏眼睛裡。　翠巖芝云。祇如三藏還見國師鼻孔么。　報慈遂云。前兩度見。後來為什麼不見。且道利害在什麼處。　高峰妙云。大小國師平生伎倆總被者胡僧勘破。雖然。賴遇聖君證明。　報恩秀云。若在眼睛裡。有甚難見。殊不知三藏通身是國師。雖然。也祇道得一半。若要全道。三藏未離西天時早已與國師相見了也。　佛川宗云。三藏待國師道即今在甚麼處。但拍掌呵呵大笑。管教他一國之師分疏不下。　龍池珍云。大小國師被三藏逼得無地藏身則且置。祇如第三度因甚不見。龍池道非但三藏摸索不著。敢保國師自己亦未知落處在。乃呵呵大笑。　仙巖鑒云。當時待國師問。向道自首者免罪。

他心三藏太顢頇。猢猻觀了看劃船。對面國師尋不見。祇為從前被眼瞞。(冶父川)

日應群機必有方。未知何處覓南陽。自從失卻猢猻后。橋上多時不作場。(懶庵樞)

藏鋒避箭路千差。萬古相饒老作家

【現代漢語翻譯】 現代漢語譯本： 有一次，一位雲遊僧人問國師（指一位德高望重的禪師）：『我不問前兩次，就問第三次，國師在什麼地方？』國師說：『在三藏（指唐玄奘）的鼻孔里。』後來，僧人問玄沙（指玄沙師備禪師）：『既然在三藏的鼻孔里，為什麼看不見呢？』玄沙說：『只因爲太近了。』 仰山寂禪師說：『前兩次是涉境心，後來進入自受用三昧（指一種禪定狀態），所以看不見。』法林音禪師說：『要見國師容易，要見仰山就難了。』玄沙師備禪師說：『你說前兩次還看見了嗎？』後來，雪竇顯禪師說：『敗了！敗了！』 白雲端禪師說：『國師在三藏鼻孔里有什麼難見的？殊不知國師在三藏眼睛裡。』翠巖芝禪師說：『那麼三藏還看見國師的鼻孔嗎？』報慈遂禪師說：『前兩次看見，後來為什麼看不見？且說利害在什麼地方？』 高峰妙禪師說：『大小國師平生的伎倆，總被這位胡僧勘破了。雖然如此，幸虧有聖君證明。』報恩秀禪師說：『若在眼睛裡，有什麼難見的？殊不知三藏通身都是國師。雖然如此，也只說對了一半。若要全說，三藏未離開西天時，早已與國師相見了。』 佛川宗禪師說：『三藏等待國師說『即今在什麼地方』時，只要拍掌呵呵大笑，管教他一國之師也分辨不清楚。』龍池珍禪師說：『大小國師被三藏逼得無地藏身暫且不說，就說第三次因什麼看不見？龍池我說非但三藏摸索不著，敢保國師自己也不知道落在何處。』於是呵呵大笑。 仙巖鑒禪師說：『當時等待國師問，就說自首者免罪。』 他心三藏太糊塗，猢猻看了看劃船。對面國師尋不見，只因爲從前被眼瞞。（冶父川禪師） 日應群機必有方，未知何處覓南陽。自從失卻猢猻后，橋上多時不作場。（懶庵樞禪師） 藏鋒避箭路千差，萬古相饒老作家。

【English Translation】 English version: Once, a traveling monk asked National Teacher (Guoshi, referring to a highly respected Chan master): 'I won't ask about the first two times, I'll just ask about the third time, where is the National Teacher?' The National Teacher said: 'In the nostrils of Sanzang (Tang Xuanzang).' Later, the monk asked Xuansha (Zen Master Xuansha Shibei): 'Since he is in the nostrils of Sanzang, why can't he be seen?' Xuansha said: 'Just because it's too close.' Zen Master Yangshan Ji said: 'The first two times were involving the mind with external realms, later entering the Samadhi of Self-Enjoyment (a state of meditative absorption), so he couldn't be seen.' Zen Master Falin Yin said: 'It's easy to see the National Teacher, but it's difficult to see Yangshan.' Zen Master Xuansha Shibei said: 'Do you say you still saw him the first two times?' Later, Zen Master Xuedou Xian said: 'Defeated! Defeated!' Zen Master Baiyun Duan said: 'What's so difficult about seeing the National Teacher in Sanzang's nostrils? Little do they know, the National Teacher is in Sanzang's eyes.' Zen Master Cuiyan Zhi said: 'Then does Sanzang see the National Teacher's nostrils?' Zen Master Bao Ci Sui said: 'He saw him the first two times, why couldn't he see him later? And where does the advantage or disadvantage lie?' Zen Master Gaofeng Miao said: 'The great National Teacher's lifelong skills have all been seen through by this foreign monk. Even so, fortunately there is a sage ruler to attest to it.' Zen Master Baoen Xiu said: 'If he's in the eyes, what's so difficult about seeing him? Little do they know, Sanzang's whole body is the National Teacher. Even so, that's only half right. To say it completely, Sanzang had already met the National Teacher before he left the Western Heaven.' Zen Master Fochuan Zong said: 'When Sanzang waits for the National Teacher to say 'Where is he right now?', just clap your hands and laugh heartily, and he, the National Teacher of a country, won't be able to explain it clearly.' Zen Master Longchi Zhen said: 'Let's put aside the fact that the great National Teacher was forced by Sanzang to have nowhere to hide. Just say, why couldn't he be seen the third time? I, Longchi, say that not only can Sanzang not find him, but I dare say that the National Teacher himself doesn't know where he is.' Then he laughed heartily. Zen Master Xianyan Jian said: 'At that time, wait for the National Teacher to ask, and then say that those who confess will be pardoned.' Sanzang with other's mind is too muddled, the monkey watched and watched the rowing boat. The National Teacher is not found face to face, just because he was deceived by his eyes before. (Zen Master Yefu Chuan) Responding to the myriad opportunities of the day must have a method, but I don't know where to find Nanyang. Since losing the monkey, there has been no performance on the bridge for a long time. (Zen Master Lan'an Shu) Hiding the edge and avoiding arrows, the road is thousands of different ways, the old masters have been generous to each other for ages.

。好是鷺鷥無覓處。夜深和月宿蘆花。(鐵山仁)

國師因馬祖遣西堂藏馳書至。師問汝師說甚麼法。藏從西過東立。師曰祇者個更別有。藏卻過西立。師曰。者個是馬師底。仁者底作么生。藏曰早個呈似和尚了也。

保福展云。大小西堂埋沒馬大師不少。　法林音云。保福祇知西堂埋沒馬大師。殊不知國師自己埋沒更多。

國師問僧近離甚處。曰南方。師曰南方知識以何法示人。曰南方知識道。一朝風火散后。如蛇退皮如龍換骨。本爾真性宛然無壞。師曰苦哉苦哉。南方知識說法半生半滅。曰未審和尚以何法示人。師曰。我者里身心一如。身外無餘。曰和尚何得將泡幻之身同於法體。師曰汝為什麼入于邪道。曰什麼處是某甲入邪道處。師曰。不見教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。

雲門偃云。身心一如身外無餘。山河大地何處有耶。　神鼎諲云。國師與么道。龍頭蛇尾。前來身心一如向什麼處去也。　靜慈昌云。者僧當時待國師道若以色見我以音聲求我是人行邪道不能見如來。但云苦哉苦哉。大小國師半生半滅。　東禪觀云。國師與者僧即色聲相見。離色聲相見。若離色聲何異南方知識半生半滅。若即色聲。又道色見聲求是行邪道。莫有為國師作主者么。我要

【現代漢語翻譯】 現代漢語譯本： 好似白鷺無處尋覓，夜深時分伴著明月棲息在蘆葦花叢中。（鐵山仁）

國師因為馬祖派西堂智藏送信前來，國師問：『你老師說什麼法？』智藏從西邊走到東邊站立。國師說：『僅僅這個，還是另有其他？』智藏又從東邊走到西邊站立。國師說：『這個是馬祖的，你自己的又如何？』智藏說：『早就呈給和尚您看過了。』

保福展說：『西堂埋沒了馬大師不少。』法林音說：『保福只知道西堂埋沒了馬大師，卻不知道國師自己埋沒得更多。』

國師問僧人：『最近從哪裡來？』答：『南方。』國師說：『南方知識用什麼法開示人？』答：『南方知識說，一旦風火離散之後，就像蛇蛻皮，像龍換骨，本來的真性依然完好無損。』國師說：『苦啊苦啊，南方知識說法半生半滅。』答：『不知和尚用什麼法開示人？』國師說：『我這裡身心一如，身外無餘。』答：『和尚怎麼能將如泡沫般虛幻的身體等同於法體？』國師說：『你為什麼進入邪道？』答：『哪裡是我進入邪道的地方？』國師說：『沒見經教中說嗎？如果用形色來看我，用聲音來求我，這個人就是在行邪道，不能見到如來(Tathagata)。』

雲門偃說：『身心一如，身外無餘，山河大地在哪裡呢？』神鼎諲說：『國師這樣說，是虎頭蛇尾。先前說的身心一如到哪裡去了呢？』靜慈昌說：『這僧人當時應該等國師說完「如果用形色來看我，用聲音來求我，這個人就是在行邪道，不能見到如來(Tathagata)」之後，就說「苦啊苦啊，大小國師半生半滅」。』東禪觀說：『國師和這僧人，是即色聲相見，還是離色聲相見？如果離色聲相見，那和南方知識的半生半滅有什麼區別？如果即色聲，又說色見聲求是行邪道。有沒有人為國師作主呢？我想要……』

【English Translation】 English version: It's as if the egret is nowhere to be found, at night, it rests with the moon among the reed flowers. (Tieshan Ren)

The National Teacher, because Mazu (Ma-tsu, a famous Chan Buddhist master) sent Xitang Zhizang (Hsi-t'ang Chih-tsang, a disciple of Mazu) with a letter, the National Teacher asked: 'What Dharma does your teacher speak?' Zhizang walked from west to east and stood. The National Teacher said: 'Just this, or is there something else?' Zhizang then walked from east to west and stood. The National Teacher said: 'This is Mazu's, what about yours?' Zhizang said: 'I already presented it to you, Teacher.'

Baofu Zhan said: 'Xitang has buried Master Mazu quite a bit.' Falin Yin said: 'Baofu only knows that Xitang has buried Master Mazu, but doesn't know that the National Teacher himself has buried even more.'

The National Teacher asked a monk: 'Where have you come from recently?' The monk replied: 'The South.' The National Teacher said: 'What Dharma do the teachers in the South use to instruct people?' The monk replied: 'The teachers in the South say that once the elements of earth, water, fire, and wind disperse, it's like a snake shedding its skin, like a dragon changing its bones, the original true nature remains intact.' The National Teacher said: 'How painful, how painful, the Dharma spoken by the teachers in the South is half-alive and half-dead.' The monk asked: 'What Dharma does the Teacher use to instruct people?' The National Teacher said: 'Here, body and mind are one, there is nothing remaining outside the body.' The monk replied: 'How can the Teacher equate the illusory body to the Dharmakaya (Dharma body)?' The National Teacher said: 'Why have you entered a heretical path?' The monk asked: 'Where is it that I have entered a heretical path?' The National Teacher said: 'Haven't you seen what the teachings say? 'If one sees me through form, or seeks me through sound, that person is walking a heretical path and cannot see the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha).'

Yunmen Yan said: 'Body and mind are one, there is nothing remaining outside the body, where are the mountains, rivers, and earth?' Shending Yin said: 'The National Teacher speaks like this, it's like a dragon's head and a snake's tail. Where has the previously mentioned oneness of body and mind gone?' Jingci Chang said: 'That monk should have waited for the National Teacher to finish saying 'If one sees me through form, or seeks me through sound, that person is walking a heretical path and cannot see the Tathagata (Tathagata),' and then said, 'How painful, how painful, the great National Teacher is half-alive and half-dead.' Dongchan Guan said: 'The National Teacher and this monk, are they seeing each other through form and sound, or apart from form and sound? If apart from form and sound, what is the difference from the half-alive and half-dead of the teachers in the South? If through form and sound, then it is also said that seeing through form and seeking through sound is walking a heretical path. Is there anyone who can vouch for the National Teacher? I want to...'

問你。既是身心一如身外無餘。泡幻之身為什麼不同法體。　元潔瑩云。大小國師前不構村后不迭店。既道身心一如。為什麼又道色見聲求是行邪道。國師意在什麼處。

國師因僧問如何是佛法大意。師曰文殊堂里萬菩薩。曰不會師。曰大悲千手眼。

時年蔬菜賤。滿地蘿蔔頭。一文買一個。得者飽齁齁。(佛鑒勤)

尋真誤入蓬萊島。香風不斷松花老。采芝何處未歸來。白雲滿地無人埽。(棘田心)

國師因虞軍容問師住白巖山如何修行。師喚童子。以手摩頂曰。惺惺直言惺惺。歷歷直言歷歷。向後莫受人瞞。

保福展云。國師著一問。直得手忙腳亂。　法林音云。賴遇軍容輕輕放過。倘若再一拶。國師恁么住山直是不易。管教他一國之師有口也要啞卻。

國師一日喚侍者。侍者應諾。如是三喚三應。師曰將謂我辜負汝。卻是汝辜負我。

趙州諗云。如人暗中書字。字雖不成文彩已彰。雪竇顯便喝。愚庵盂云。者一喝有賓有主。有照有用。徑山杲云。者一喝在國師侍者分上。在趙州分上。隨後一喝。庵云相罵饒你接㭰。　理安問云。妙喜老人前不構村后不迭店。要見國師侍者。三生六十劫。　投子同云。抑逼人作么。雪竇云。躲跟漢。　玄沙備云。卻是侍者會。竇云。

【現代漢語翻譯】 現代漢語譯本： 問你，既然身心是一體的，身體之外沒有剩餘，那麼如泡沫般虛幻的身體為什麼不同於法身（Dharmakaya，佛的法性之身）？ 元潔瑩說：『大小國師（指身份尊貴的禪師）前不構村后不迭店（比喻言行不著邊際）。既然說身心是一體的，為什麼又說『以色見我，以音聲求我，是行邪道』？』國師的用意在哪裡？ 國師因為有僧人問什麼是佛法的大意，國師說：『文殊堂里萬菩薩。』僧人說：『不會。』國師說：『大悲千手眼。』 當時蔬菜很賤，滿地都是蘿蔔頭，一文錢可以買一個，得到的人吃得飽飽的。（佛鑒勤） 尋訪真理錯誤地進入了蓬萊仙島，清香的風不斷，松樹的花也老了。采靈芝的人在哪裡，還沒有回來？白雲滿地，沒有人打掃。（棘田心） 國師因為虞軍容問他住在白巖山如何修行，國師叫來童子，用手摩童子的頭頂說：『清醒就直說清醒，歷歷分明就直說歷歷分明，以後不要被人欺騙。』 保福展說：『國師這一問，直接讓人手忙腳亂。』法林音說：『幸虧虞軍容輕輕放過。如果再追問一句，國師這樣住山修行，真是不容易。』管教他一國之師有口也要啞口無言。 國師有一天叫侍者，侍者應聲回答。這樣叫了三次，應了三次。國師說：『我以為我辜負了你，卻是你辜負了我。』 趙州諗說：『如同人在黑暗中寫字，字雖然不成文采，但痕跡已經顯現。』雪竇顯便喝了一聲。愚庵盂說：『這一喝有賓有主，有照有用。』徑山杲說：『這一喝在國師和侍者的份上，也在趙州的份上。』隨後又喝了一聲。愚庵說：『互相謾罵，饒你接話。』理安問說：『妙喜老人前不構村后不迭店，要見國師侍者，需要三生六十劫。』投子同說：『逼迫人做什麼？』雪竇說：『躲躲閃閃的人。』玄沙備說：『卻是侍者會。』雪竇說：

【English Translation】 English version: I ask you, since body and mind are one, and there is nothing remaining outside the body, why is the illusory body like a bubble different from the Dharmakaya (the Dharma body of the Buddha)? Yuan Jieying said: 'The great and small National Teachers (referring to venerable Chan masters) do not build villages before or set up shops after (a metaphor for words and deeds that are irrelevant). Since it is said that body and mind are one, why is it also said that 'seeking me by form, seeking me by sound, is practicing a heretical path'?' Where is the National Teacher's intention? Because a monk asked the National Teacher what the great meaning of the Buddha-dharma was, the National Teacher said: 'Ten thousand Bodhisattvas in the Manjusri Hall (Manjusri Hall, 文殊堂).』 The monk said: 'I don't understand.' The National Teacher said: 'The Great Compassionate One with a Thousand Hands and Eyes (大悲千手眼).' At that time, vegetables were very cheap, and there were radish heads everywhere. One cash could buy one, and those who got them were full and satisfied. (Fo Jianqin, 佛鑒勤) Seeking the truth, I mistakenly entered Penglai Island (蓬萊島). The fragrant wind is constant, and the pine flowers are old. Where is the one who gathers Ganoderma (芝), and has not returned? White clouds cover the ground, and no one sweeps. (Ji Tianxin, 棘田心) Because Yu Junrong (虞軍容) asked the National Teacher how he cultivated at Baiyan Mountain (白巖山), the National Teacher called a boy and stroked the top of the boy's head with his hand, saying: 'If you are awake, say directly that you are awake; if it is clear, say directly that it is clear. Don't be deceived by others in the future.' Bao Fu Zhan (保福展) said: 'This question from the National Teacher directly makes people flustered.' Fa Lin Yin (法林音) said: 'Fortunately, Yu Junrong let it go lightly. If he had pressed further, it would not have been easy for the National Teacher to cultivate in the mountains like this.' He would have taught the National Teacher of a country to be speechless. One day, the National Teacher called the attendant, and the attendant responded. He called three times like this, and responded three times. The National Teacher said: 'I thought I had failed you, but it was you who failed me.' Zhao Zhou Shen (趙州諗) said: 'It is like a person writing characters in the dark. Although the characters do not form a literary composition, the traces are already visible.' Xue Douxian (雪竇顯) then shouted. Yu An Yu (愚庵盂) said: 'This shout has a guest and a host, and it has illumination and function.' Jing Shan Gao (徑山杲) said: 'This shout is on the part of the National Teacher and the attendant, and also on the part of Zhao Zhou.' Then he shouted again. Yu An said: 'Mutual scolding, I'll let you answer.' Li An (理安) asked: 'Old Man Miaoxi (妙喜) does not build villages before or set up shops after. To see the National Teacher's attendant, it takes three lives and sixty kalpas.' Tou Zi Tong (投子同) said: 'What are you forcing people to do?' Xue Dou said: 'A dodging person.' Xuan Sha Bei (玄沙備) said: 'But the attendant understands.' Xue Dou said:

停囚長智。　雲門偃云。作么生是我辜負汝處。若會得也是無端。竇云。原來不會。門又云。作么生是侍者辜負國師處。粉骨碎身未報得。竇云。無端無端。　法眼益云。且去別時來。竇云。瞞我不得。云居錫云。法眼恁么道。為復明國師意。不明國師意。　興化獎云。一盲引眾盲。竇云。端的瞎。有人問。雪竇便打。也要諸方點檢。　報慈遂問僧云。甚處是侍者會處。僧云若不會爭解與么應。慈雲汝少會在。又云。若於此見得便識玄沙。　翠巖芝云。國師與侍者總欠會在。　雪竇云。國師三喚。點即不到。侍者三應。到即不點。將謂我辜負汝。卻是汝辜負我。瞞雪竇不得。　云居錫徴云。且道侍者會不會。若會。國師又道汝辜負我。若道不會。玄沙又道卻是侍者會。　浮山云。國師好肉剜瘡。雲門炙瘢上著艾。雪竇大似隨邪逐惡。殊不知鼻孔總在侍者手裡。　笑巖寶呵呵大笑云。諸人還知者笑落處么。若知。國師直得瓦解冰消。若不知。侍者依然四棱著地。還委悉么。一陽已度先春信。臘夜寒梅破雪開。　愚庵盂云。山僧居平亦喚侍者。侍者隨應。侍者擎杯遞盞。山僧隨手應接。山僧與侍者兩不相負。亦不相瞞。夾路桃花風雨。后馬蹄何處避殘紅。

龍吟虎嘯與誰同。天際云生洞下風。從此太平田舍老。兒孫

【現代漢語翻譯】 現代漢語譯本 停囚長智（比喻長時間的思考可以增長智慧）。雲門偃云（指雲門宗的偃祖）。『作么生是我辜負汝處？』（我哪裡辜負了你？）如果領會得了，也是無端（沒有理由）。 雪竇（指雪竇重顯禪師）說：『原來不會。』雲門（指雲門文偃禪師）又說：『作么生是侍者辜負國師處？』（侍者哪裡辜負了國師？）粉身碎骨也報答不了。雪竇說：『無端無端。』 法眼益（指法眼文益禪師）說：『且去別時來。』（先離開，以後再說。）雪竇說：『瞞我不得。』（瞞不了我。）云居錫（指云居道膺禪師）說：『法眼這樣說，是明白國師的意思，還是不明白國師的意思？』 興化獎（指興化存獎禪師）說：『一盲引眾盲。』（一個瞎子帶領一群瞎子。）雪竇說：『端的瞎。』（確實是瞎子。）有人問，雪竇便打。也要諸方點檢（也要各處禪師仔細檢查）。 報慈遂（指報慈德遂禪師）問僧人說：『甚處是侍者會處？』（哪裡是侍者領會的地方？）僧人說：『若不會爭解與么應？』（如果不會，怎麼能這樣回答？）報慈說：『汝少會在。』（你很少領會。）又說：『若於此見得便識玄沙。』（如果在這裡領會了，便能認識玄沙。） 翠巖芝（指翠巖令芝禪師）說：『國師與侍者總欠會在。』（國師和侍者總是不夠領會。） 雪竇說：『國師三喚，點即不到。侍者三應，到即不點。將謂我辜負汝，卻是汝辜負我。瞞雪竇不得。』（國師三次呼喚，點名卻沒點到。侍者三次迴應，到了卻不點名。本以為是我辜負了你，卻是你辜負了我。瞞不了雪竇。） 云居錫徴（指云居道膺禪師設問）說：『且道侍者會不會？若會，國師又道汝辜負我。若道不會，玄沙又道卻是侍者會。』（且說侍者會不會？如果說會，國師又說你辜負了我。如果說不會，玄沙又說卻是侍者會。） 浮山（指浮山法遠禪師）說：『國師好肉剜瘡。雲門炙瘢上著艾。雪竇大似隨邪逐惡。殊不知鼻孔總在侍者手裡。』（國師好像在好肉上挖瘡。雲門好像在燒傷的疤痕上用艾灸。雪竇很像是隨從邪惡。卻不知道鼻孔總在侍者手裡。） 笑巖寶（指笑巖懷寶禪師）呵呵大笑說：『諸人還知者笑落處么？若知，國師直得瓦解冰消。若不知，侍者依然四棱著地。還委悉么？一陽已度先春信，臘夜寒梅破雪開。』（各位還知道我笑的地方嗎？如果知道，國師就立刻瓦解冰消。如果不知道，侍者依然四棱著地。還明白嗎？一陽已經過去，帶來了春天的資訊，臘月的寒梅衝破雪花開放。） 愚庵盂（指愚庵普寧禪師）說：『山僧居平亦喚侍者，侍者隨應。侍者擎杯遞盞，山僧隨手應接。山僧與侍者兩不相負，亦不相瞞。夾路桃花風雨，后馬蹄何處避殘紅。』（老僧我平時也呼喚侍者，侍者隨即迴應。侍者端著杯子傳遞，老僧我隨手應接。老僧我和侍者互不辜負，也不互相隱瞞。道路兩旁的桃花被風雨吹打，後面的馬蹄在哪裡躲避殘落的花瓣呢？） 龍吟虎嘯與誰同？天際云生洞下風。從此太平田舍老，兒孫（龍的吟叫，虎的嘯聲，與誰相同？天邊生起雲彩，山洞下吹來風。從此過上太平的田園生活，兒孫……）

【English Translation】 English version 'Stopping prisoners to cultivate wisdom' (meaning prolonged contemplation can increase wisdom). Yunmen Yan Yun (referring to Zen Master Yan of the Yunmen School). 'Where have I failed you?' If you understand it, it's still without cause. Xuedou (referring to Zen Master Xuedou Chongxian) said, 'Originally, I didn't understand.' Yunmen (referring to Zen Master Yunmen Wenyan) further said, 'Where has the attendant failed the National Teacher?' Even pulverizing bones and crushing the body wouldn't repay it. Xuedou said, 'Without cause, without cause.' Fayan Yi (referring to Zen Master Fayan Wenyi) said, 'Go now, come back another time.' Xuedou said, 'You can't deceive me.' Yunju Xi (referring to Zen Master Yunju Daoying) said, 'When Fayan says this, does he understand the National Teacher's meaning, or does he not understand the National Teacher's meaning?' Xinghua Jiang (referring to Zen Master Xinghua Cunjiang) said, 'A blind man leading a crowd of blind men.' Xuedou said, 'Truly blind.' If someone asks, Xuedou will strike. It also requires examination by all quarters. Bao Ci Sui (referring to Zen Master Bao Ci Desui) asked a monk, 'Where is the attendant's understanding?' The monk said, 'If he didn't understand, how could he respond like that?' Bao Ci said, 'You understand little.' He also said, 'If you see this, you will recognize Xuansha.' Cuiyan Zhi (referring to Zen Master Cuiyan Lingzhi) said, 'The National Teacher and the attendant both lack understanding.' Xuedou said, 'The National Teacher calls three times, but doesn't point. The attendant responds three times, but doesn't get pointed out. Thinking I failed you, but it's you who failed me. You can't deceive Xuedou.' Yunju Xi Zheng (referring to Zen Master Yunju Daoying posing a question) said, 'Tell me, does the attendant understand or not? If he understands, the National Teacher still says you failed me. If you say he doesn't understand, Xuansha says the attendant does understand.' Fushan (referring to Zen Master Fushan Fayuan) said, 'The National Teacher is like carving a sore on good flesh. Yunmen is like applying moxa to a burned scar. Xuedou is very much like following evil. Little does he know that the nostrils are all in the attendant's hands.' Xiaoyan Bao (referring to Zen Master Xiaoyan Huaibao) laughed loudly and said, 'Do you all know where the laughter falls? If you know, the National Teacher will immediately disintegrate like ice. If you don't know, the attendant remains firmly grounded. Do you understand? One yang has passed, bringing the news of spring; the plum blossoms of the twelfth month break through the snow and bloom.' Yu'an Yu (referring to Zen Master Yu'an Puning) said, 'This old monk also calls the attendant in ordinary times, and the attendant responds accordingly. The attendant holds the cup and passes it, and this old monk receives it readily. This old monk and the attendant do not fail each other, nor do they deceive each other. Peach blossoms line the road in the wind and rain; where will the hooves of the later horses avoid the fallen petals?' 'With whom does the dragon's roar and the tiger's howl resonate? Clouds rise in the sky, and wind blows from the cave. From now on, I will be an old farmer in peace, and my children and grandchildren...'

𢹂手賀年豐。(佛印元)

國師三度喚。侍者三度應。家富小兒嬌。病多諳藥性。吾負汝。隴西鸚鵡能言語。汝負吾。笑殺西來碧眼胡。欲會南陽端的意。大都年老覺心孤。(佛慧泉)

三呼三應諾。彼此不相辜。蹋斷南陽路。馨香滿道途。(五祖演)

國師三喚侍者。侍者三度應諾。若言負汝負吾。真個可知禮也。(智海清)

國師年老太多圖。截鶴由來要續𠒎。彼此無瘡安樂甚。何勞傷損好面板。(祖印明)

寶劍連飛急。透頂便通神。有時輕按處。驚動五湖賓。(高庵悟)

世路風波不見君。一回見面一傷神。水流花落知何處。洞口桃花別是春。(鼓山圭)

啞子得夢向誰說。起來相對眼𥉵迷。已向人前輸肺腑。從教他自覓便宜。(徑山杲)

三喚須知意不輕。平生肝膽一時傾。負吾負汝還知否。縱有丹青畫不成。(水庵一)

一日君家把酒杯。幾年波浪與塵埃。不知烏石嶺頭路。老去相尋能幾回。(頑石空)

一箭射雙鵰。雙鵰隨手落。波動岳陽城。月滿滕王閣。(雪庵瑾)

鐵枷無孔要人擔。累及兒孫不等閑。欲得牚門並拄戶。更須赤腳上刀山。(無門開)

一擲神杯定吉兇。再佔重卜轉靈通。分明見了今年事。卻說明年事不

【現代漢語翻譯】 現代漢語譯本：

攜手賀新年，祝願豐收。（佛印元）

國師三次呼喚，侍者三次應答。家境富裕，小孩嬌生慣養；久病纏身，深知藥物藥性。我說我辜負了你，就像隴西的鸚鵡能說會道；你說你辜負了我，簡直要笑掉西方來的碧眼胡人的大牙。想要領會南陽慧忠國師的真正意圖，大概是因為年老了才覺得內心孤獨。（佛慧泉）

三次呼喚，三次應答，彼此沒有辜負。踏遍南陽的路，馨香充滿道路。（五祖演）

國師三次呼喚侍者，侍者三次應聲應答。如果說辜負你辜負我，這實在是懂得禮節的表現。（智海清）

國師年老了，想得太多了。就像截斷鶴的腿，本來是爲了接續野雞的短腿。彼此沒有創傷，安樂得很，何必損傷美好的面板呢？（祖印明）

寶劍連續飛舞，快速無比，一旦領悟，就能通神。有時輕輕按住劍柄，也能驚動五湖的賓客。（高庵悟）

世間的道路充滿風波，難以見到你，每次見面都讓人傷神。流水落花，不知飄向何處；洞口的桃花，展現出與別處不同的春色。（鼓山圭）

啞巴做了夢，向誰訴說呢？醒來后彼此相對，眼神迷離。已經向人傾訴了肺腑之言，就任憑他自己去尋找便宜吧。（徑山杲）

三次呼喚，要知道其中含義不輕，平生的肝膽，一時都傾吐出來。辜負我，辜負你，還知道嗎？縱然有丹青妙筆，也難以描繪出來。（水庵一）

有一天在你家把酒言歡，這幾年卻在波浪和塵埃中度過。不知道前往烏石嶺頭的路，年老了，還能相尋幾次呢？（頑石空）

一箭射中兩隻雕，兩隻雕應聲落地。波動了岳陽城，月光灑滿了滕王閣。（雪庵瑾）

鐵枷沒有孔，卻要人來承擔，連累了子孫後代，讓他們不得安閑。想要支撐門戶，就更要赤腳走上刀山。（無門開）

一次投擲神杯，來決定吉兇，再次占卜，更加靈驗。明明已經看到了今年的事情，卻要說明年的事情。 English version:

Holding hands to celebrate the New Year, wishing for a bountiful harvest. (Foyin Yuan)

The National Teacher called three times, and the attendant responded three times. The family is wealthy, and the child is spoiled; having been sick for a long time, one knows the properties of medicine well. I say I have let you down, just like the parrot from Longxi that can speak eloquently; you say you have let me down, it's enough to make the blue-eyed barbarian from the West laugh his head off. If you want to understand the true meaning of National Teacher Huizhong of Nanyang (Nanyang Huizhong Guoshi 南陽慧忠國師, a famous Chan master), it's probably because one feels lonely in old age. (Fohui Quan)

Three calls, three responses, neither side has failed the other. Trampling the road to Nanyang (Nanyang 南陽, a place name), fragrance fills the path. (Wuzu Yan)

The National Teacher called the attendant three times, and the attendant responded three times. If you say I have failed you and you have failed me, this is truly a display of understanding etiquette. (Zhihai Qing)

The National Teacher is old and thinks too much. It's like cutting off the crane's legs to lengthen the pheasant's short legs. If there are no sores on either side, and everyone is at peace, why bother damaging good skin? (Zuyin Ming)

The precious sword flies continuously and swiftly; once you understand, you can connect with the divine. Sometimes, lightly pressing the hilt can startle the guests of the Five Lakes (Wuhu 五湖, refers to a large area of lakes). (Gaoan Wu)

The roads of the world are full of storms, making it difficult to see you; each meeting brings sadness. Flowing water and falling flowers, who knows where they drift; the peach blossoms at the cave entrance display a different kind of spring. (Gushan Gui)

A mute person has a dream, who can he tell it to? Waking up and facing each other, their eyes are dazed. Having already poured out one's heart to others, let them seek their own advantage. (Jingshan Gao)

Three calls, one should know the meaning is not light; a lifetime of sincerity is poured out at once. Have I failed you, have you failed me, do you still know? Even with skillful painting, it cannot be depicted. (Shuian Yi)

One day, we shared wine at your house; these past years have been spent in waves and dust. I don't know the road to Wushi Ridge (Wushi Ling 烏石嶺, a place name); in old age, how many more times can we seek each other out? (Wanshi Kong)

One arrow shoots two eagles; both eagles fall to the ground. The waves stir Yueyang City (Yueyang Cheng 岳陽城, a city in Hunan province), and the moonlight fills the Tengwang Pavilion (Tengwang Ge 滕王閣, a famous pavilion in Nanchang). (Xuean Jin)

An iron cangue without a hole, yet people must bear it, burdening descendants and making them uneasy. If you want to support the door and prop up the house, you must walk barefoot on a mountain of knives. (Wumen Kai)

One toss of the divine cup determines good or bad fortune; a second divination becomes even more accurate. Clearly seeing the events of this year, yet speaking of the events of next year.

【English Translation】 Holding hands to celebrate the New Year, wishing for a bountiful harvest. (Foyin Yuan) The National Teacher called three times, and the attendant responded three times. The family is wealthy, and the child is spoiled; having been sick for a long time, one knows the properties of medicine well. I say I have let you down, just like the parrot from Longxi that can speak eloquently; you say you have let me down, it's enough to make the blue-eyed barbarian from the West laugh his head off. If you want to understand the true meaning of National Teacher Huizhong of Nanyang (Nanyang Huizhong Guoshi 南陽慧忠國師, a famous Chan master), it's probably because one feels lonely in old age. (Fohui Quan) Three calls, three responses, neither side has failed the other. Trampling the road to Nanyang (Nanyang 南陽, a place name), fragrance fills the path. (Wuzu Yan) The National Teacher called the attendant three times, and the attendant responded three times. If you say I have failed you and you have failed me, this is truly a display of understanding etiquette. (Zhihai Qing) The National Teacher is old and thinks too much. It's like cutting off the crane's legs to lengthen the pheasant's short legs. If there are no sores on either side, and everyone is at peace, why bother damaging good skin? (Zuyin Ming) The precious sword flies continuously and swiftly; once you understand, you can connect with the divine. Sometimes, lightly pressing the hilt can startle the guests of the Five Lakes (Wuhu 五湖, refers to a large area of lakes). (Gaoan Wu) The roads of the world are full of storms, making it difficult to see you; each meeting brings sadness. Flowing water and falling flowers, who knows where they drift; the peach blossoms at the cave entrance display a different kind of spring. (Gushan Gui) A mute person has a dream, who can he tell it to? Waking up and facing each other, their eyes are dazed. Having already poured out one's heart to others, let them seek their own advantage. (Jingshan Gao) Three calls, one should know the meaning is not light; a lifetime of sincerity is poured out at once. Have I failed you, have you failed me, do you still know? Even with skillful painting, it cannot be depicted. (Shuian Yi) One day, we shared wine at your house; these past years have been spent in waves and dust. I don't know the road to Wushi Ridge (Wushi Ling 烏石嶺, a place name); in old age, how many more times can we seek each other out? (Wanshi Kong) One arrow shoots two eagles; both eagles fall to the ground. The waves stir Yueyang City (Yueyang Cheng 岳陽城, a city in Hunan province), and the moonlight fills the Tengwang Pavilion (Tengwang Ge 滕王閣, a famous pavilion in Nanchang). (Xuean Jin) An iron cangue without a hole, yet people must bear it, burdening descendants and making them uneasy. If you want to support the door and prop up the house, you must walk barefoot on a mountain of knives. (Wumen Kai) One toss of the divine cup determines good or bad fortune; a second divination becomes even more accurate. Clearly seeing the events of this year, yet speaking of the events of next year.

同。(無準范)

翠萼香深繡戶春。數聲玉笛最關情。臨軒不盡啼䳌淚。結打同心更屬卿。(天章玉)

國師同肅宗到宮前。乃指石獅子曰。陛下。者石獅子奇特。下取一轉語。帝曰。朕下語不得。請師下語。師曰老僧罪過。后耽源問師曰。皇帝還會么。師曰皇帝會且置。你作么生會。

玄沙備云。大小國師被侍者勘破。　頤石圓云。言中有響。句里藏鋒。國師肅宗可謂得人一牛還人一馬。美則美矣善則未善。當時若推倒石師子便行。非惟國師不敢正眼覷著。亦免見耽源落節。　東蓮詠云。肅宗若是作家。待南陽恁么問。向道少賣弄。不惟使它國師結舌。亦不謬為一朝天子。

國師因馬祖遣伏牛自在馳書至。師問馬大師有何言句示徒在。曰即心即佛。師曰是甚麼語話。又問。此外更有何言教在。曰非心非佛。或云不是心不是佛不是物。師曰猶較些子在。曰馬師即恁么。和尚此間如何。師曰。三點如流水。曲似刈禾鐮。

雪竇于猶較些子處便喝。又于曲似刈禾鐮處云。是甚麼語話。也好與一拶。見之不取。千載難忘。　溈山喆云。當時但呵呵大笑。復問國師此間如何。待云三點如流水。又呵呵大笑。教他國師進且無門退亦無路。何故。入虎穴。撩虎尾。須是其人。　姜山方云。大小國師

【現代漢語翻譯】 現代漢語譯本 同。(無準范)

翠萼香深繡戶春。數聲玉笛最關情。臨軒不盡啼䳌淚。結打同心更屬卿。(天章玉)

國師（指佛教禪師）同肅宗（唐肅宗）到宮前。乃指石獅子曰：『陛下，這石獅子奇特，請您下一轉語。』帝曰：『朕下語不得，請師下語。』師曰：『老僧罪過。』后耽源（禪師）問師曰：『皇帝還會么？』師曰：『皇帝會且置，你作么生會？』

玄沙備云：『大小國師被侍者勘破。』頤石圓云：『言中有響，句里藏鋒。國師肅宗可謂得人一牛還人一馬。美則美矣，善則未善。當時若推倒石獅子便行，非惟國師不敢正眼覷著，亦免見耽源落節。』東蓮詠云：『肅宗若是作家，待南陽恁么問，向道少賣弄。不惟使它國師結舌，亦不謬為一朝天子。』

國師因馬祖（禪師）遣伏牛自在馳書至。師問：『馬大師有何言句示徒在？』曰：『即心即佛。』師曰：『是甚麼語話？』又問：『此外更有何言教在？』曰：『非心非佛。』或云『不是心不是佛不是物』。師曰：『猶較些子在。』曰：『馬師即恁么，和尚此間如何？』師曰：『三點如流水，曲似刈禾鐮。』

雪竇于『猶較些子』處便喝。又于『曲似刈禾鐮』處云：『是甚麼語話？』也好與一拶。見之不取，千載難忘。溈山喆云：『當時但呵呵大笑，復問國師此間如何？待云三點如流水，又呵呵大笑。教他國師進且無門，退亦無路。何故？入虎穴，撩虎尾，須是其人。』姜山方云：『大小國師』

【English Translation】 English version Same. (Wu Zhun Fan)

The calyxes are fragrant and deep, spring in the embroidered house. Several sounds of the jade flute are most touching. Facing the window, the tears of the cuckoo are endless. Tying the knot of shared heart belongs even more to you. (Tian Zhang Yu)

The National Teacher (referring to a Buddhist Zen master) accompanied Emperor Suzong (of the Tang Dynasty) to the front of the palace. He then pointed to the stone lion and said, 'Your Majesty, this stone lion is unique. Please provide a turning phrase.' The Emperor said, 'I cannot provide a phrase. Please, Teacher, provide a phrase.' The Teacher said, 'This old monk is at fault.' Later, Dan Yuan (a Zen master) asked the Teacher, 'Does the Emperor understand?' The Teacher said, 'The Emperor's understanding can be set aside for now. How do you understand it?'

Xuan Sha Bei said, 'The great National Teacher was seen through by the attendant.' Yi Shi Yuan said, 'There is a resonance in the words, and a hidden edge in the sentences. The National Teacher and Emperor Suzong can be said to have returned a horse for an ox received. It is beautiful, but not yet perfect. If one had pushed down the stone lion and left at that time, not only would the National Teacher not dare to look directly, but Dan Yuan would also be spared from losing his integrity.' Dong Lian Yong said, 'If Emperor Suzong were a master, waiting for Nanyang to ask in such a way, he would have said, 'Show off less.' Not only would he have silenced the National Teacher, but he would also not have been mistaken for an emperor of the dynasty.'

The National Teacher, because Mazu (Zen master) sent Fu Niu Zizai with a letter. The Teacher asked, 'What words of instruction does Great Master Ma have for his disciples?' He replied, 'The mind itself is the Buddha.' The Teacher said, 'What kind of talk is that?' He then asked, 'Besides this, what other teachings are there?' He replied, 'Neither mind nor Buddha.' Or it is said, 'Not mind, not Buddha, not thing.' The Teacher said, 'That's a little better.' He said, 'Ma's teacher is like that, what about this place, Venerable?' The Teacher said, 'Three dots like flowing water, curved like a sickle for cutting grain.'

Xuedou immediately shouted at the phrase 'That's a little better.' And at the phrase 'curved like a sickle for cutting grain,' he said, 'What kind of talk is that?' It would be good to give a push. To see it and not take it, is unforgettable for a thousand years. Weishan Zhe said, 'At that time, just laugh heartily, and then ask the National Teacher, 'What about this place?' Wait for him to say 'Three dots like flowing water,' and then laugh heartily again. Teach the National Teacher that there is no way to advance or retreat. Why? Entering the tiger's den, provoking the tiger's tail, requires such a person.' Jiangshan Fang said, 'Great National Teacher.'

有頭無尾。待伊道不是心不是佛不是物。亦向道是什麼語話。豈不光前絕後。　古南門云。馬祖國師鼻孔總被伏牛穿卻了也。忽有個漢出來道是什麼語話。劈脊棒云。三段不同。收歸上科。

霜𩯭老婆年七十。巧臨妝次整花容。一回步出香閨外。贏得春風滿面紅。(其天浩)

國師因紫璘供奉注思益經。師乃問大德注經須會佛意始得。曰若不會佛意爭解注得。師令侍者盛一碗水。內著七粒米。碗麵安一隻箸。乃問是什麼義。奉無語。師曰。老僧意尚不會。豈況佛意。

溈山果云。供奉先鋒有作。殿後無功。當時才見問是什麼義。祇對云草本不勞拈出。踢倒便行。直饒國師通身是口也無說處。

國師因與紫璘論義。師升座。奉曰。請師立義。某甲破。師曰立義已竟。曰是什麼義。師曰。果然不見。非公境界。下座。

廣胤標云。善戰者制人不制於人。紫璘當時若是個人。待道立義已竟。但云情知者老漢向鬼窟里作活計。管取因形措勝。縱越人之兵雖多。奚益於勝哉。

國師問紫璘。佛是什麼義。曰覺義。師曰佛曾迷否。曰不曾迷。師曰用覺作么。奉無語。

徑山杲云。若不入水。爭見長人。　資福侶云。國師也是從井救人。　天岳晝代云。話墮了也。

國師問紫璘甚

【現代漢語翻譯】 現代漢語譯本： 有頭無尾。如果有人說『不是心，不是佛，不是物』，你也要問他：『這是什麼話？』豈不是斷了前路，絕了後路？ 古南門說：『馬祖（Ma Zu，禪宗大師）和國師（Guo Shi，指慧忠國師）的鼻孔都被伏牛（Fu Niu，山名，也指伏牛禪師）穿透了。』如果這時有人出來問：『這是什麼話？』就劈頭一棒打過去，說：『三段不同，收歸上科。』

『霜鬢老婦年七十，巧臨妝次整花容。一回步出香閨外，贏得春風滿面紅。』（其天浩）

國師因為紫璘供奉（Zi Lin Gong Feng，人名，一位官員）註解《思益經》（Si Yi Jing，佛教經典）。國師於是問：『大德註解經典，必須領會佛意才行。』紫璘回答：『如果不能領會佛意，怎麼能註解呢？』國師讓侍者盛一碗水，裡面放七粒米，碗麵上放一根筷子，然後問：『這是什麼意思？』紫璘無語。國師說：『老僧我的意思尚且不明白，何況是佛意呢？』

溈山果（Wei Shan Guo，禪師）說：『供奉先鋒有作，殿後無功。』當時如果有人見到這種情況，問『這是什麼意思？』就直接回答：『草本不勞拈出，踢倒便行。』即使國師渾身是嘴，也沒話說。』

國師因為和紫璘辯論佛法，國師升座。紫璘說：『請國師立義，我來破。』國師說：『立義已經完畢。』紫璘問：『是什麼義？』國師說：『果然不見，非你境界。』然後下座。

廣胤（Guang Yin，禪師）評論說：『善於作戰的人控制別人，而不是被別人控制。』紫璘當時如果是個明白人，等國師說完『立義已竟』，就直接說：『我知道你這老漢在鬼窟里作活計。』一定能因勢制勝。縱然越國（Yue Guo，古代國家）的軍隊再多，對勝利又有什麼幫助呢？』

國師問紫璘：『佛是什麼意思？』紫璘回答：『覺悟的意思。』國師問：『佛曾經迷惑過嗎？』紫璘回答：『不曾迷惑過。』國師問：『那用覺悟做什麼？』紫璘無語。

徑山杲（Jing Shan Gao，禪師）說：『不入水，怎麼能見到長人？』資福侶（Zi Fu Lu，禪師）說：『國師也是從井裡救人。』天岳晝（Tian Yue Zhou，禪師）代答說：『話已經說死了。』

國師問紫璘甚

【English Translation】 English version: With a head but no tail. If someone says, 'It is not mind, not Buddha, not thing,' you should also ask them, 'What kind of talk is this?' Isn't this cutting off the front road and severing the back road? Gu Nanmen said, 'Mazu (Ma Zu, a Chan master) and National Teacher (Guo Shi, referring to National Teacher Huizhong) had their nostrils pierced by Funiu (Fu Niu, a mountain name, also referring to Chan Master Funiu).' If someone came out at this moment and asked, 'What kind of talk is this?' then strike them with a staff, saying, 'Three segments are different; return to the previous category.'

'A hoary-haired old woman of seventy, skillfully applies makeup to arrange her flowery face. Once she steps out of her fragrant boudoir, she wins a face full of spring breeze.' (Qi Tianhao)

The National Teacher, because Zilin Gong Feng (Zi Lin Gong Feng, a person's name, an official) was annotating the Si Yi Jing (Si Yi Jing, a Buddhist scripture), asked, 'Great Virtue, to annotate the scripture, one must understand the Buddha's intention.' Zilin replied, 'If one does not understand the Buddha's intention, how can one annotate it?' The National Teacher instructed an attendant to fill a bowl with water, place seven grains of rice inside, and place a chopstick on top of the bowl. Then he asked, 'What is the meaning of this?' Zilin was speechless. The National Teacher said, 'Even I, this old monk, do not understand its meaning, let alone the Buddha's intention.'

Weishan Guo (Wei Shan Guo, a Chan master) said, 'The offering official takes the lead, but there is no merit in the rear. If someone had seen this situation at that time and asked, 'What is the meaning of this?' they should have directly replied, 'The grass does not need to be picked up; kick it over and leave.' Even if the National Teacher were all mouth, he would have nothing to say.'

The National Teacher, because he was debating the Dharma with Zilin, ascended the seat. Zilin said, 'Please, National Teacher, establish a thesis, and I will refute it.' The National Teacher said, 'The establishment of the thesis is already complete.' Zilin asked, 'What is the thesis?' The National Teacher said, 'Indeed, you do not see it; it is not your realm.' Then he descended from the seat.

Guangyin (Guang Yin, a Chan master) commented, 'One who is skilled in battle controls others, rather than being controlled by others.' If Zilin had been an enlightened person at that time, after the National Teacher said, 'The establishment of the thesis is already complete,' he would have directly said, 'I know that you, old man, are making a living in a demon's cave.' He would certainly have been able to seize victory by adapting to the situation. Even if the army of Yue (Yue Guo, an ancient state) were numerous, what help would it be to victory?'

The National Teacher asked Zilin, 'What is the meaning of Buddha?' Zilin replied, 'The meaning of awakening.' The National Teacher asked, 'Has the Buddha ever been deluded?' Zilin replied, 'He has never been deluded.' The National Teacher asked, 'Then what is the use of awakening?' Zilin was speechless.

Jingshan Gao (Jing Shan Gao, a Chan master) said, 'If you do not enter the water, how can you see a tall person?' Zifu Lu (Zi Fu Lu, a Chan master) said, 'The National Teacher is also saving a person from a well.' Tianyue Zhou (Tian Yue Zhou, a Chan master) replied on his behalf, 'The words have already been spoken to death.'

The National Teacher asked Zilin what

處來。曰城南來。師曰城南草作何色。曰作黃色。師又問童子草作何色。子曰作黃色。師曰祇者童子亦可簾前賜紫對御談玄。

溈山喆云。國師恁么問。供奉與童子恁么答。且道還有利害么。若也辨得。許你親見國師。若辨不得。城南草依舊作黃色。　徑山杲云。你道國師拖泥帶水說老婆禪得么。　海門涌云。國師雖慣壓良為賤。檢點將來也是草窠里輥。

慣使渡頭船。如今不記年。愛他風浪惡。方是趁粗錢。(月堂昌)

欲把枯腸盡底傾。出門不覺又叮嚀。勸君及早回頭去。莫待春風柳眼青。(虛堂愚)

國師問紫璘大德所蘊何業。曰講青龍疏。師曰是金剛經么。曰是。師曰經文最初兩字喚作什麼字。曰如是。師曰是什麼。奉無對。

明招謙代云。昔日靈山今日親見。　溈山果云。溈山要問明招。昔日靈山今日親見。畢竟是什麼。若下得者一拶。縱使明招通身是眼。也未免一狀領過。　云溪挺代云。和尚人天之師。字也不識。

國師曰。語漸也。返常合道。論頓也。不留朕跡。

上無沖天之計。下無入地之謀。蔡州千個萬個。打破祇在須臾。(雪竇顯)

二六時中合返常。經行坐臥好參詳。相逢不審人人會。問著依前未廝當。(本覺一)

國師問座主講什

【現代漢語翻譯】 現代漢語譯本 從哪裡來？（國師問）回答說從城南來。（紫璘大德回答）國師說城南的草是什麼顏色？回答說城南的草是黃色。國師又問童子草是什麼顏色？童子回答說草是黃色。國師說，像你這樣的童子也可以在簾前被皇帝召見，談論玄妙的佛法。

溈山喆（溈山喆禪師）評論說，國師這樣問，供奉（紫璘大德）與童子這樣回答，這裡面有什麼玄機嗎？如果能辨別出來，就允許你親眼見到國師。如果辨別不出來，城南的草依舊是黃色。 徑山杲（徑山杲禪師）評論說，你們說國師是在拖泥帶水地說老婆禪嗎？ 海門涌（海門涌禪師）評論說，國師雖然習慣於以貴作賤，但仔細檢查起來，也不過是在草堆里打滾。

經常使用渡口的船，如今不記得年份。喜歡那風浪險惡，才能夠賺到更多的錢。（月堂昌）

想要把枯竭的內心全部傾訴出來，出門卻又不自覺地叮囑。勸你及早回頭，不要等到春風吹綠柳樹。（虛堂愚）

國師問紫璘大德所研究的是什麼經典。回答說講的是《青龍疏》。國師問是《金剛經》嗎？回答說是。《金剛經》最初的兩個字是什麼？回答說是『如是』。國師問『如是』是什麼？紫璘大德無言以對。

明招謙（明招謙禪師）代為回答說，昔日的靈山（釋迦牟尼佛說法的場所），今日親眼見到。 溈山果（溈山果禪師）評論說，溈山要問明招，昔日的靈山，今日親眼見到，究竟是什麼？如果能給出恰當的回答，即使明招渾身都是眼睛，也免不了要承擔責任。 云溪挺（云溪挺禪師）代為回答說，和尚是人天之師，卻連字也不認識。

國師說，從漸悟的角度來說，要回歸常態，符合佛道；從頓悟的角度來說，不留下任何痕跡。

上面沒有沖天的大計，下面沒有入地的謀略，蔡州的千軍萬馬，打破它只在須臾之間。（雪竇顯）

一天二十四小時都要回歸常態，無論是行走、站立、坐著、躺著都要好好參詳。相逢時覺得人人都明白，問起來卻依然不清楚。（本覺一）

國師問座主（精通經論的僧人）講的是什麼？

【English Translation】 English version Where do you come from? (the National Teacher asked). He replied, 'From the south of the city.' (Zi Lin Da De replied). The National Teacher said, 'What color is the grass south of the city?' He replied, 'It is yellow.' The National Teacher then asked a young boy, 'What color is the grass?' The boy replied, 'It is yellow.' The National Teacher said, 'A boy like you could be summoned before the Emperor behind the curtain to discuss profound Dharma.'

Wei Shan Zhe (Zen Master Wei Shan Zhe) commented, 'The National Teacher asked in this way, and the attendant (Zi Lin Da De) and the boy answered in this way. Is there any benefit or harm in this? If you can discern it, I will allow you to see the National Teacher in person. If you cannot discern it, the grass south of the city remains yellow.' Jing Shan Gao (Zen Master Jing Shan Gao) commented, 'Are you saying that the National Teacher is speaking old woman's Zen in a roundabout way?' Hai Men Yong (Zen Master Hai Men Yong) commented, 'Although the National Teacher is accustomed to treating the valuable as cheap, upon closer inspection, he is just rolling around in the grass.'

Often using the ferry boat, now I don't remember the year. I love the fierce wind and waves, only then can I earn more money. (Yue Tang Chang)

Wanting to pour out all the emptiness of my heart, upon leaving the door, I unconsciously give instructions again. I advise you to turn back early, don't wait for the spring breeze to turn the willow eyes green. (Xu Tang Yu)

The National Teacher asked Zi Lin Da De what sutras he was studying. He replied that he was lecturing on the 'Qing Long Commentary'. The National Teacher asked, 'Is it the Diamond Sutra?' He replied, 'Yes.' The National Teacher asked, 'What are the first two words of the Diamond Sutra?' He replied, ''Thus I have heard''.' The National Teacher asked, 'What is ''Thus I have heard''?' Zi Lin Da De was speechless.

Ming Zhao Qian (Zen Master Ming Zhao Qian) replied on his behalf, 'The Vulture Peak (where Shakyamuni Buddha preached), of the past, is seen in person today.' Wei Shan Guo (Zen Master Wei Shan Guo) commented, 'Wei Shan wants to ask Ming Zhao, the Vulture Peak of the past, seen in person today, what exactly is it? If you can give an appropriate answer, even if Ming Zhao is all eyes, he will inevitably have to take responsibility.' Yun Xi Ting (Zen Master Yun Xi Ting) replied on his behalf, 'The monk is a teacher of humans and gods, yet he doesn't even recognize the characters.'

The National Teacher said, 'From the perspective of gradual enlightenment, one must return to the ordinary and conform to the Tao; from the perspective of sudden enlightenment, one leaves no traces.'

Above, there is no plan to soar to the heavens; below, there is no scheme to burrow into the earth. The thousands upon thousands of troops in Cai Zhou, breaking them is only a matter of a moment. (Xue Dou Xian)

Twenty-four hours a day, one should return to the ordinary, whether walking, standing, sitting, or lying down, one should contemplate carefully. When meeting, it seems that everyone understands, but when asked, they are still unclear. (Ben Jue Yi)

The National Teacher asked the Zuo Zhu (a monk proficient in scriptures and commentaries) what he was lecturing on?

么經。曰惟識論。師曰作么生會惟識。曰三界惟心萬法惟識。師指簾子曰者個是甚麼法。曰色法。師曰。座主簾前賜紫對御談玄。何得五戒不持。

寶壽方代座主別前語云。者邊是香臺。那邊是露柱。別後語云。國師大似不曾讀論。

國師因丹霞來。才展坐具。師曰不用不用。霞退後三步。師曰如是如是。霞進前三步。師曰不是不是。霞繞禪床一匝而出。師曰。去聖時遙。人多懈怠。三十年後覓個漢也難得。

保福展云。丹霞貪程不覺行困。　溈山喆云。丹霞可謂懷藏至寶。遇智者乃增輝。國師鴻門大啟。陟者須是其人。如今還有為丹霞作主者么。出來與大溈相見。有么。不是龍門客。切忌遭點額。　泐潭準云。客路如天遠。侯門似海深。登彌天釋之門者須是其人。接待高賓應有孟嘗君之度量。茍不如是。便見主賓道異。雲泥不合。　大溈果云。丹霞一進一退。暗中贏得一著。國師倒東擂西。未免旁觀者哂。　蔣山勤云。賓主相見欲展不展。退後進前禮過成諂。猶幸南陽老而不耄。　東禪觀云。明鏡當臺。妍來妍現。媸來媸現。洪鐘在架。大扣大鳴。小扣小鳴。一卷一舒一擒一縱。可謂照用兩全行說俱到。且如國師末後恁么道。畢竟是褒是貶。　崇先奇云。國師當軒布鼓。難為擊者。丹霞漁陽三弄

【現代漢語翻譯】 現代漢語譯本： 有僧人問：什麼是《么經》？國師回答：《唯識論》（Yogacara）。僧人問：如何理解唯識？國師回答：三界唯心，萬法唯識。國師指著簾子說：這個是什麼法？僧人回答：色法。國師說：座主（上座）在簾子前被賜予紫衣，在御前談論玄理，怎麼能不持守五戒（panca-sila）？ 寶壽方代座主說了分別前語：這邊是香臺，那邊是露柱。分別后語：國師好像不曾讀過《論》（指《唯識論》）。 國師因為丹霞（Danxia）來訪，丹霞才展開坐具，國師說：不用不用。丹霞退後三步，國師說：如是如是。丹霞進前三步，國師說：不是不是。丹霞繞禪床一圈而出。國師說：去聖時遙，人多懈怠，三十年後想找個這樣的人也難得了。 保福展云：丹霞貪趕路程，不覺得疲睏。溈山喆云：丹霞可謂懷藏至寶，遇到智者才增輝。國師鴻門大開，登堂入室者須是其人。如今還有為丹霞作主的人嗎？出來與大溈相見。有嗎？不是龍門客，切忌遭點額。泐潭準云：客路如天遠，侯門似海深。登彌天釋之門者須是其人。接待高賓應有孟嘗君之度量。茍不如是，便見主賓道異，雲泥不合。大溈果云：丹霞一進一退，暗中贏得一著。國師倒東擂西，未免旁觀者哂。蔣山勤云：賓主相見欲展不展，退後進前禮過成諂。猶幸南陽老而不耄。東禪觀云：明鏡當臺，妍來妍現，媸來媸現。洪鐘在架，大扣大鳴，小扣小鳴。一卷一舒一擒一縱，可謂照用兩全行說俱到。且如國師末後恁么道，畢竟是褒是貶。崇先奇云：國師當軒布鼓，難為擊者。丹霞漁陽三弄。

【English Translation】 English version: A monk asked: What is the 'Ma Sutra'? The National Teacher replied: 'The Treatise on Consciousness-Only' (Yogacara). The monk asked: How should one understand Consciousness-Only? The National Teacher replied: The three realms are only mind; all dharmas are only consciousness. The National Teacher pointed to the curtain and said: What is this dharma? The monk replied: Form dharma. The National Teacher said: The 'Superior Seat' (senior monk) was granted a purple robe before the curtain and discussed profound principles before the Emperor. How can he not uphold the five precepts (panca-sila)? Baoshou Fang, speaking on behalf of the Superior Seat, said before the separation: This side is the incense stand, that side is the dew pillar. After the separation, he said: The National Teacher seems to have never read the 'Treatise' (referring to the 'Treatise on Consciousness-Only'). Because Danxia (Danxia) came to visit, and Danxia was about to spread his sitting cloth, the National Teacher said: No need, no need. Danxia retreated three steps, and the National Teacher said: Thus it is, thus it is. Danxia advanced three steps, and the National Teacher said: Not so, not so. Danxia circled the meditation bed once and left. The National Teacher said: The time since the sages is distant, and people are mostly lazy. After thirty years, it will be difficult to find such a person. Baofu Zhan said: Danxia, greedy for the journey, did not feel tired. Weishan Zhe said: Danxia can be said to have treasured treasures hidden in his heart, and only shines when he meets a wise man. The National Teacher opened the Hongmen wide, and those who enter the hall must be the right person. Is there anyone who will vouch for Danxia now? Come out and meet Dawei. Is there? If you are not a guest of Longmen, be careful not to be marked on the forehead. Letan Zhun said: The road for guests is as far as the sky, and the gate of the noble is as deep as the sea. Those who enter the gate of M彌天釋 must be the right person. Receiving distinguished guests should have the measure of Lord Mengchang. If it is not so, then you will see that the host and guest have different paths, and the clouds and mud do not match. Dawei Guo said: Danxia's one step forward and one step back secretly won a move. The National Teacher beat the east and west, and the onlookers could not help but sneer. Jiangshan Qin said: When the host and guest meet, they want to unfold but do not unfold, and retreating and advancing becomes flattery. Fortunately, Nanyang is old but not senile. Dongchan Guan said: The bright mirror is on the stage, and the beautiful appear beautifully, and the ugly appear ugly. The great bell is on the frame, and the big knock makes a big sound, and the small knock makes a small sound. One roll, one stretch, one capture, and one release can be said to be all-encompassing in both illumination and application. Moreover, if the National Teacher said so in the end, is it praise or criticism after all? Chongxian Qi said: The National Teacher is setting up a drum in front of the hall, which is difficult for the striker. Danxia played the Yuyang three times.

。意氣天生。眾中總謂賓主穆穆。殊不知雖得場榮。刖卻雙足。　雪溪挺云。二老有縱有奪識咎識休。不愧一回相見。雖然。黃石公賴遇子房。若是漢高。未免遭他慢罵。　法林音云。湯武之世可謂明良。若論揖讓之風猶欠都俞在。

不用不用。千聖不共。如是如是。蝮蝎蛇虺。不是不是。徹骨徹髓。進前退後繞禪床。掣電之機落二三。(印空叟)

密雨柴門鳥亂啼。日高紅影射花枝。五陵年少風流慣。愛勸慇勤上馬杯。(理安問)

嘉客臨門愜素懷。肯將珠玉吝安排。話來膽露肝傾處。更與黃金十二牌。(位中符)

伯牙琴與子期耳。聽不在音彈豈指。一種清聲絕比倫。子期去後付流水。(慧鑒融)

洞口仙人騎白鶴。九天玉女跨青鸞。半隨風雨半隨霧。不是張騫誰解看。(法林音)

國師因肅宗問。百年後所需何物。師曰與老僧造個無縫塔。帝曰請師塔㨾。師良久曰會么。帝曰不會。師曰我有付法弟子耽源卻諳此事。請詔問之。后召源問。源乃有頌曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。

雪竇顯云。肅宗不會且置。耽源還會么。祇消個請師塔樣。盡西天此土諸位祖師遭者一拶。不免將南作北。有旁不肯底出來。我要問你那個是無

【現代漢語翻譯】 現代漢語譯本：意氣天成，眾人聚在一起，表面上賓主和睦融洽，殊不知即使獲得了表面的榮耀，卻失去了根本（刖：古代一種酷刑，指砍去雙腳）。 雪溪挺云禪師說，兩位老者（指黃石公和張良）有縱有奪，能識別過錯，能適時停止，不愧為一次相見。雖然如此，黃石公還需依靠張良才能有所作為，如果是漢高祖劉邦，恐怕難免遭到他的輕慢和責罵。 法林音禪師說，商湯和周武王的時代可謂是賢明的君主和賢良的臣子，但如果論及禪讓的風範，還欠缺堯舜時期的謙讓。

不用，不用，千聖都無法共同理解的境界。如是，如是，如同毒蛇猛獸一般可怕。不是，不是，徹骨徹髓的真理。進前退後，圍繞禪床，閃電般的機鋒就在這二三回合之間。（印空叟）

細雨綿綿，柴門外鳥兒驚叫亂飛，太陽升高，紅色的光影映照在花枝上。五陵的少年們風流倜儻慣了，喜歡慇勤勸人喝下臨別的酒。（理安問）

貴客光臨，正合我一向淡泊的心懷，定然不會吝惜拿出珍貴的物品來款待。談話時，膽量盡顯，肝膽相照，更要一起玩黃金十二牌的遊戲。（位中符）

伯牙的琴和鐘子期的耳朵，聽的不是琴聲，彈的也不是手指。一種清越的聲音，世上無與倫比。鐘子期去世后，伯牙就把琴付與流水。（慧鑒融）

洞口的仙人騎著白鶴，九天玉女跨著青鸞。一半隨著風雨，一半隨著霧氣。不是張騫，誰能理解這景象？（法林音）

國師（指慧忠國師）因為唐肅宗問，百年之後需要什麼東西。國師說：『請為老僧建造一個無縫塔。』肅宗說：『請問國師，塔是什麼樣子的？』國師沉默良久說：『會嗎？』肅宗說：『不會。』國師說：『我有付法的弟子耽源（指耽源應真禪師），卻懂得這件事，請下詔詢問他。』後來召見耽源詢問，耽源於是作頌說：『湘江之南，潭州之北，其中黃金充足可以充滿一個國家。無影樹下，大家同乘一條船，琉璃殿上，卻一無所知。』

雪竇顯禪師說，肅宗不會且先放在一邊，耽源會了嗎？僅僅是請問國師塔的樣子，就讓整個西天和此土的各位祖師都遭到了這一逼問。難免會將南作北，如果有不肯屈服的人出來，我要問你，哪個是無縫塔？

【English Translation】 English version: Talent and spirit are innate. In gatherings, everyone appears harmonious, with hosts and guests seemingly amicable. Little do they know that even if superficial glory is attained, the fundamental is lost (刖: an ancient form of punishment involving the amputation of both feet). Zen Master Xuexi Tingyun said, 'The two elders (referring to Huang Shigong and Zhang Liang) both yield and seize, able to recognize faults and stop in time, worthy of their one meeting. Even so, Huang Shigong still needs to rely on Zhang Liang to achieve something. If it were Emperor Gaozu of Han, he would inevitably face his disdain and scolding.' Zen Master Falinyin said, 'The era of Tang and Wu can be described as enlightened rulers and virtuous ministers, but in terms of the style of abdication, it still lacks the humility of Yao and Shun.'

No need, no need, a realm that even a thousand sages cannot jointly comprehend. Thus it is, thus it is, as terrifying as venomous snakes and fierce beasts. Not so, not so, a truth that penetrates bone and marrow. Advancing and retreating, circling the meditation bed, the lightning-like opportunity lies within these two or three exchanges. (Old Man Yinkong)

Fine rain drizzles, birds chirp wildly outside the thatched gate, the sun rises high, red shadows reflect on the flower branches. The young men of Wuling, accustomed to their romantic ways, eagerly urge others to drink a farewell cup. (Li Anwen)

A distinguished guest arrives, pleasing my usual simple heart, surely I will not be stingy in bringing out precious items to entertain. When talking, courage is fully displayed, hearts are revealed, and we will play the game of Golden Twelve Cards together. (Wei Zhongfu)

Bo Ya's zither and Zhong Ziqi's ears, listening is not about the sound of the zither, playing is not about the fingers. A kind of clear sound, unparalleled in the world. After Zhong Ziqi passed away, Bo Ya entrusted the zither to the flowing water. (Huijian Rong)

The immortal at the cave mouth rides a white crane, the jade maiden of the ninth heaven rides a blue phoenix. Half following the wind and rain, half following the mist. If not Zhang Qian, who can understand this scene? (Falinyin)

National Teacher (referring to National Teacher Huizhong) because Emperor Suzong asked, 'What is needed after a hundred years?' The National Teacher said, 'Please build a seamless pagoda for the old monk.' Emperor Suzong said, 'Please, National Teacher, what does the pagoda look like?' The National Teacher remained silent for a long time and said, 'Do you understand?' Emperor Suzong said, 'I do not understand.' The National Teacher said, 'I have a Dharma-transmitting disciple, Damyuan (referring to Zen Master Damyuan Yingzhen), who understands this matter. Please issue an edict to inquire of him.' Later, Damyuan was summoned and asked, and Damyuan then composed a verse saying: 'South of the Xiang River, north of Tanzhou, within it, gold is sufficient to fill a country. Under the shadowless tree, everyone rides the same boat, in the crystal palace, there is no knowledge.'

Zen Master Xuedou Xian said, 'Let's put aside Suzong's lack of understanding for now, does Damyuan understand? Just asking the National Teacher about the appearance of the pagoda has caused all the patriarchs of the Western Heaven and this land to suffer this questioning. It is inevitable to mistake south for north, if someone unwilling to submit comes out, I want to ask you, which is the seamless pagoda?'

縫塔。　神鼎諲云。前來國師作用不能明瞭。次問耽源。源恁么頌。且道盡善不盡善。神鼎與你諸人下四轉語。湘之南潭之北。君臣有路。中有黃金充一國。凈妙體圓。無影樹下合同船。千聖同轍。琉璃殿上無知識。凡聖路絕。若與么會去。必不相賺。神鼎與么註解。祇是辜負國師。　保寧勇云。所謂非父不生其子。雖然如是。瞞肅宗一人即得。爭奈天下衲僧眼何。且道那個是衲僧眼。便下座。　五祖演云。眾中道國師良久。殊不知懸鼓待槌。當時肅宗若是作家君王。待伊教詔耽源。但道國師何必。后詔耽源。源呈頌畢。但云閑言語。　瀛山訚云。國師塔樣太囫圇生。耽源塔樣太玲瓏生。且道國師底是。耽源底是。　金粟元云。好個塔樣。從古至今。未嘗有一人識得。耽源與么頌。非惟欺瞞皇帝。亦乃辜負國師。

無縫塔。見還難。澄潭不許蒼龍蟠。層落落。影團團。千古萬古與人看。(明覺顯)

無縫塔從誰手造。雖然有樣不堪傳。如何強寫無層級。永向琉璃殿上懸。(白雲端)

窣堵無縫立還危。寶鐸玲瓏八面垂。千手大悲捫不著。百重關鎖下金槌。(羅漢南)

前面是珍珠琉璃。後面是瑪瑙珊瑚。左邊是觀音勢至。右邊是普賢文殊。中間有個幡子。被風吹著。道胡盧胡盧。(五祖演)

【現代漢語翻譯】 現代漢語譯本： 縫塔（Seamtower）。神鼎諲（Shending Yin）禪師說：『前來國師（National Teacher）的作用不能明瞭。』接著問耽源（Danyuan）禪師，『耽源禪師你這樣頌揚，且說盡善還是不盡善？』神鼎禪師給你們諸位下了四句轉語：『湘江之南，潭州之北，君臣之間自有道路。』『其中有黃金，足以充滿一個國家。』『清凈微妙的本體圓滿無缺，在無影樹下共同乘船。』『千聖遵循同一轍跡，在琉璃殿上沒有知識。』『凡聖之路斷絕。』如果這樣領會，必定不會相互欺騙。神鼎禪師這樣註解，只是辜負了國師。 保寧勇（Baoning Yong）禪師說：『所謂非父親不能生出兒子。』雖然如此，瞞過肅宗（Suzong）一人還可以，怎奈天下衲僧的眼睛呢？且說哪個是衲僧的眼睛？』說完便下座。 五祖演（Wuzu Yan）禪師說：『眾中說道國師良久，殊不知懸掛的鼓等待敲擊。當時肅宗如果是個有作為的君王，等待他教詔耽源禪師，但說國師何必如此。後來詔令耽源禪師，耽源禪師呈上頌詞完畢，只說閑言語。』 瀛山訚（Yingshan Yin）禪師說：『國師的塔的樣子太囫圇了，耽源禪師的塔的樣子太玲瓏了。且說哪個是國師的，哪個是耽源禪師的？』 金粟元（Jin Su Yuan）禪師說：『好一個塔的樣子，從古至今，未曾有一個人識得。耽源禪師這樣頌揚，非但欺瞞皇帝，也辜負了國師。 無縫塔，見還難，澄澈的深潭不許蒼龍盤踞。層層疊疊，影子團團圓圓，千秋萬代供人觀看。(明覺顯) 無縫塔從誰的手中建造？雖然有樣子卻不堪傳揚。為何強行寫成沒有層級，永遠懸掛在琉璃殿上。(白雲端) 窣堵波（Stupa，佛塔）無縫地豎立仍然危險，寶鐸（Precious bell）玲瓏地在八面垂掛。千手大悲（Thousand-hand Guanyin）也撫摸不著，百重關鎖下敲擊金槌。(羅漢南) 前面是珍珠琉璃，後面是瑪瑙珊瑚。左邊是觀音（Guanyin）勢至（Shizhi），右邊是普賢（Samantabhadra）文殊（Manjusri）。中間有個幡子，被風吹著，發出胡盧胡盧的聲音。(五祖演)

【English Translation】 English version: Seamtower. Zen Master Shending Yin said, 'The function of the former National Teacher cannot be clearly understood.' Then he asked Zen Master Danyuan, 'Danyuan, you praise it like this, is it completely good or not?' Zen Master Shending gave you all four turning phrases: 'South of the Xiang River, north of Tanzhou, there is a road between the ruler and his ministers.' 'Within it, there is gold enough to fill a country.' 'The pure and wonderful essence is perfectly complete, sharing a boat under the shadowless tree.' 'The thousand sages follow the same path, there is no knowledge in the crystal palace.' 'The path of the mundane and the sacred is cut off.' If you understand it this way, you will certainly not deceive each other. Zen Master Shending's commentary only fails the National Teacher. Zen Master Baoning Yong said, 'The so-called father must produce a son.' Although this is so, deceiving Emperor Suzong alone is possible, but what about the eyes of all the monks in the world? Which are the eyes of the monks?' After speaking, he stepped down from the seat. Zen Master Wuzu Yan said, 'The assembly spoke of the National Teacher for a long time, but did not know that the hanging drum was waiting to be struck. If Emperor Suzong had been a capable ruler at that time, waiting for him to teach Zen Master Danyuan, he would have simply said, 'Why must the National Teacher do this?' Later, he ordered Zen Master Danyuan, and after Zen Master Danyuan presented his eulogy, he only said idle words.' Zen Master Yingshan Yin said, 'The National Teacher's tower looks too rough, and Zen Master Danyuan's tower looks too exquisite. Which one belongs to the National Teacher, and which one belongs to Zen Master Danyuan?' Zen Master Jin Su Yuan said, 'What a fine tower, from ancient times to the present, no one has ever recognized it. Zen Master Danyuan's praise not only deceives the emperor, but also fails the National Teacher.' A seamless stupa, difficult to see, the clear deep pool does not allow the blue dragon to coil. Layer upon layer, the shadows round and full, for people to see for thousands and thousands of years. (Mingjue Xian) From whose hands was the seamless stupa built? Although it has a form, it is not worthy of transmission. Why forcibly write it without levels, forever hanging in the crystal palace. (Baiyun Duan) The seamless stupa stands precariously, precious bells hanging delicately on all eight sides. The thousand-handed Guanyin cannot touch it, and a golden mallet strikes below a hundredfold lock. (Luohan Nan) In front are pearls and lapis lazuli, behind are agate and coral. On the left are Guanyin and Shizhi, on the right are Samantabhadra and Manjusri. In the middle is a banner, blown by the wind, making a 'hulu hulu' sound. (Wuzu Yan)

無縫塔兮不見影。廓然一片真如境。爍迦羅眼電光流。杳杳冥冥不見頂。(佛鑒勤)

孤迥迥。圓陀陀。眼力盡處高峨峨。月落潭空夜色重。云收山瘦秋容多。八卦位正。五行氣和。身先在里見來么。南陽父子兮卻似知有。西竺佛祖兮無如奈何。(宏智覺)

窣堵古形儀。未舉已先知。巍然存海底。影落樹頭輝。(潛庵光)

湘南潭北影團團。面面檐楹風雨寒。突出虛空無縫罅。從教千古與人看。(無門開)

國師塔㨾最尖新。覿面拈來不露文。卻被耽源添一線。至今描邈亂紛紛。(高峰妙)

月照蘆花。霜風凜冽。漁歌一曲滄浪里。芙蓉棲老寒江側。(三宜盂)

一潭舞出三江影。兩岸清光照邪嶺。霜重風高不可留。梧桐葉落沉金井。(伴我侶)

國師因麻谷來參繞禪床三匝振錫而立。師曰汝既如是何用見吾。谷又振錫。師叱曰者野狐精。

雪竇顯代麻谷云。洎不到此。　白巖符云。寶符在握與奪從容。還他南陽老作。然終不免麻谷在背地裡冷笑。

手握青鋒建大功。紅旗面面總玲瓏。武侯智足能擒縱。司馬謀多暫瞽聾。割據固由高捷足。知機那在並稱雄。一天星斗和云亂。送入洞庭煙雨中。(天岸升)

溫州永嘉真覺禪師(六祖能嗣)

【現代漢語翻譯】 現代漢語譯本 無縫塔啊不見蹤影，空曠澄明乃是真如之境（Tathata，實相）。爍迦羅（Śakra，帝釋天）之眼電光流轉，深遠幽暗，不見頂端。（佛鑒勤）

孤零零，圓陀陀。視力窮盡之處，高聳巍峨。月落潭空，夜色深重，云收山瘦，秋色濃厚。八卦方位端正，五行之氣調和。身先已在此中，見到來處了嗎？南陽慧忠國師父子啊，好像知道些什麼。西竺（古印度）佛祖啊，也無可奈何。（宏智覺）

窣堵波（Stūpa，佛塔）古樸的形貌，未曾舉動已先知曉。巍然屹立於海底，影子倒映在樹梢，光輝閃耀。（潛庵光）

湘江之南，深潭之北，影子團團。四面八方的屋檐，經受風雨的侵寒。突出虛空，沒有一絲縫隙，任憑千古歲月，供人觀看。（無門開）

國師（南陽慧忠國師）之塔，樣式最為新穎。當面拈來，不露一絲文字。卻被耽源禪師添上一線，至今描摹，紛亂紛紛。（高峰妙）

月光照耀著蘆葦花，霜風凜冽寒冷。漁歌一曲，迴盪在滄浪之里。芙蓉花依傍著，棲息在寒冷的江邊。（三宜盂）

一潭水舞動出三江的倒影，兩岸清光照耀著邪嶺。霜重風高，不可久留，梧桐葉落，沉入金井。（伴我侶）

國師（南陽慧忠國師）因為麻谷寶徹禪師前來參訪，麻谷繞禪床三匝，振錫而立。國師說：『你既然這樣，何必來見我？』麻谷又振錫。國師呵斥道：『這野狐精！』

雪竇顯禪師評論麻谷說：『還未到此地步。』白巖符禪師說：『寶符在手，予取予奪，從容不迫。還他南陽老和尚來做。』然而終究免不了麻谷在背後冷笑。

手握青鋒，建立大功。紅旗面面，總是玲瓏。武侯（諸葛亮）智謀充足，能擒能縱。司馬懿計謀再多，也只能暫時裝聾作啞。割據一方，固然由於高超的腳力，懂得時機，又何必與人並稱英雄。滿天星斗，和著雲彩紛亂，送入洞庭湖的煙雨之中。（天岸升）

溫州永嘉真覺禪師（六祖慧能的嗣法弟子）

【English Translation】 English version A seamless pagoda, its shadow unseen. A vast expanse, the realm of Suchness (Tathata, the true nature of reality). The eye of Śakra (Śakra, the lord of gods) streams with electric light, distant and obscure, its summit invisible. (Fo Jianqin)

Solitary and remote, perfectly round. Where eyesight ends, it stands tall and majestic. The moon sets, the pool is empty, the night deepens. Clouds disperse, the mountain thins, autumn's beauty abounds. The eight trigrams are in their proper positions, the five elements in harmony. Your body is already here, have you seen where it came from? National Teacher Huizhong of Nanyang and his son seem to know something. The Buddhas and Patriarchs of West India (ancient India) can do nothing about it. (Hongzhi Jue)

The ancient form of the Stūpa (Stūpa, Buddhist monument), before it moves, it is already known. It stands majestically at the bottom of the sea, its shadow reflected on the treetop, shining brightly. (Qian'an Guang)

South of the Xiang River, north of the deep pool, shadows gather. The eaves on all sides endure wind and rain. Projecting into emptiness, without a single seam, allowing people to view it for thousands of years. (Wumen Kai)

The National Teacher's (National Teacher Huizhong) pagoda is of the newest design. Presented directly, it reveals no writing. Yet, it was given an extra line by Chan Master Damyuan, and to this day, its depiction is confused and chaotic. (Gaofeng Miao)

The moonlight illuminates the reed flowers, the frost wind is piercingly cold. A fisherman's song echoes in the Canglang River. The lotus flower leans, dwelling by the cold riverbank. (Sanyi Meng)

A pool of water dances out the reflections of the three rivers, the clear light on both banks illuminates the crooked ridge. The frost is heavy, the wind is high, it cannot be lingered upon, the leaves of the梧桐(wutong) tree fall, sinking into the golden well. (Ban Wo Lv)

The National Teacher (National Teacher Huizhong) because Magu Bao Che came to visit, Magu circled the meditation bed three times, shook his staff and stood still. The National Teacher said, 'Since you are like this, why do you need to see me?' Magu shook his staff again. The National Teacher scolded, 'This wild fox spirit!'

Chan Master Xuedou Xian commented on Magu, 'He has not yet reached this point.' Chan Master Baiyan Fu said, 'With the precious talisman in hand, giving and taking are at ease. Let the old monk of Nanyang do it.' However, in the end, he cannot avoid Magu laughing coldly behind his back.

Holding the green sword, establishing great merit. Red flags on all sides, always exquisite. Marquis Wu (Zhuge Liang) has sufficient wisdom, able to capture and release. Sima Yi, no matter how many schemes he has, can only pretend to be deaf and mute for the time being. Establishing a separatist regime is certainly due to superior footwork, understanding the opportunity, why bother to be called a hero alongside others. The sky full of stars, mixed with the chaotic clouds, sent into the misty rain of Dongting Lake. (Tian'an Sheng)

Chan Master Zhenjue of Yongjia in Wenzhou (a Dharma heir of the Sixth Patriarch Huineng)

初至曹溪。乃繞禪床三匝振錫而立。祖曰。夫沙門者。具三千威儀。八萬細行。大德何方而來。生大我慢。師曰。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。師曰。體即無生。了本無速。祖曰如是如是。師方具威儀作禮。須臾告辭。祖曰返太速乎。師曰本自非動豈有速耶。祖曰誰知非動。師曰仁者自生分別。祖曰爾甚得無生之意。師曰無生豈有意耶。祖曰無意誰當分別。師曰分別亦非意。祖曰。善哉。少留一宿。

雪竇顯舉至我慢處便喝云。當時若下得者一喝。免見龍頭蛇尾。又向卓然而立處代祖云。未到曹溪與你三十棒了也。　浮山遠云。先行不到。末後太過。　瑞巖慍云。永嘉承虛接響。祖師將錯就錯。雪竇龜背刮毛。浮山馬頭安角。繞禪床三匝兮。眼似銅鈴。勉留一宿兮。頭如木杓。松風江月少人知。南海波斯生白澤。

永嘉萬里到曹溪。三拜云何略不施。卻繞禪床三匝后。卓然振錫底威儀。(本覺一)

振錫曹溪。生大我慢。一宿少留。咄哉齪漢。永嘉城裡闡宗風。江月松風無畔岸。(無禪才)

掀翻海岳求知己。撥轉乾坤建太平。二老不知何處去。宗風千古振宗聲。(正法灝)

永嘉證道歌。心是根。法是塵。兩種猶如鏡上痕。痕垢盡時光始現。心法雙

【現代漢語翻譯】 現代漢語譯本 （永嘉玄覺禪師）初到曹溪（六祖慧能駐錫之地），便繞著禪床走了三圈，然後拄著錫杖站立。六祖說：『出家人應該具備三千種威儀，八萬種細行，大德從哪裡來，竟然生出如此傲慢之心？』 永嘉禪師說：『生死是頭等大事，無常變化迅速。』 六祖說：『為何不去體會那不生不滅的真理，從而了悟沒有快速與緩慢之分呢？』 永嘉禪師說：『體會到的就是不生不滅，了悟到的本來就沒有快速與緩慢。』 六祖說：『是這樣，是這樣。』 永嘉禪師這才具足威儀，向六祖行禮。過了一會兒，永嘉禪師告辭。六祖說：『返回得太快了吧？』 永嘉禪師說：『本來就沒有動，哪裡會有快慢呢？』 六祖說：『誰知道沒有動呢？』 永嘉禪師說：『是仁者您自己產生了分別。』 六祖說：『你很懂得不生不滅的道理。』 永嘉禪師說：『不生不滅難道還有道理可言嗎？』 六祖說：『如果沒有道理，誰來分別呢？』 永嘉禪師說：『分別也不是道理。』 六祖說：『好啊。稍微留下來住一晚吧。』 雪竇顯禪師評論說，（永嘉禪師）在生起傲慢的地方，就應該呵斥一聲，如果當時能呵斥一聲，就可以避免虎頭蛇尾的結局。又在（永嘉禪師）卓然而立的地方，代替六祖說：『還沒到曹溪，就先給你三十棒了！』 浮山遠禪師說：『開始走在前面，最後又太過分了。』 瑞巖慍禪師說：『永嘉禪師承接虛幻的聲響，六祖慧能將錯就錯。雪竇顯禪師是烏龜背上刮毛，浮山遠禪師是馬頭上安角。』 繞著禪床走了三圈啊，眼睛像銅鈴一樣。勉強留他住一晚啊，頭卻像木杓一樣。松樹間的風聲和江上的月色很少有人知道，南海的波斯人卻生出了白澤（一種神獸）。 永嘉禪師遠行萬里來到曹溪，為何三拜之禮稍微省略了呢？卻在繞著禪床走了三圈后，卓然而立，振動錫杖，這是什麼威儀？（本覺一） 振動錫杖來到曹溪，生起極大的我慢。只留一晚就走，真是個可鄙的傢伙。永嘉城裡闡揚宗風，江上的月色和松間的風聲，沒有邊際。（無禪才） 掀翻大海高山去尋求知己，撥轉天地來建設太平。兩位老人都不知道到哪裡去了，宗門風範千古長存，震響宗門之聲。（正法灝） 永嘉禪師的《證道歌》說：心是根本，法是塵埃，這兩種就像鏡子上的痕跡。痕跡和污垢都消失了，光明才會顯現。心和法都是如此。

【English Translation】 English version Upon first arriving at Caoxi (where the Sixth Patriarch Huineng resided), he circled the meditation platform three times, then stood upright, shaking his staff. The Patriarch said, 'A Shramana (Buddhist monk) should possess three thousand dignified manners and eighty thousand subtle practices. Where do you come from, great virtuous one, to generate such arrogance?' The Master (Yongjia Xuanjue) said, 'The matter of birth and death is of great importance, and impermanence is swift.' The Patriarch said, 'Why not embody the unborn and realize there is no swiftness?' The Master said, 'Embodying is the unborn, and realizing is inherently without swiftness.' The Patriarch said, 'So it is, so it is.' Only then did the Master perform the proper etiquette and bow. After a moment, he bid farewell. The Patriarch said, 'Returning so quickly?' The Master said, 'Originally there is no movement, how can there be swiftness?' The Patriarch said, 'Who knows there is no movement?' The Master said, 'It is you, benevolent one, who generate distinctions.' The Patriarch said, 'You have greatly attained the meaning of the unborn.' The Master said, 'Does the unborn have meaning?' The Patriarch said, 'Without meaning, who would make distinctions?' The Master said, 'Distinctions are also not meaning.' The Patriarch said, 'Excellent. Stay for one night.' Zen Master Xuedou Xian commented, 'At the point of generating arrogance, one should have shouted a reprimand. If one could have shouted a reprimand at that time, one could have avoided a situation of starting strong but ending weak. And at the point of standing upright, I would have said on behalf of the Patriarch, 'Before even arriving at Caoxi, I would have given you thirty blows!'' Zen Master Fushan Yuan said, 'Starting ahead is not enough; being excessive at the end is too much.' Zen Master Ruiyan Yun said, 'Yongjia received empty echoes, and the Patriarch Huineng compounded the error. Xuedou is scraping hair from a tortoise's back, and Fushan is attaching horns to a horse's head.' Circling the meditation platform three times, his eyes are like copper bells. Barely staying for one night, his head is like a wooden ladle. Few know the pine breeze and the river moon; the Persian from the South Sea gives birth to a Bai Ze (a mythical creature).' Yongjia traveled ten thousand miles to Caoxi, why did he slightly omit the three bows? Yet after circling the meditation platform three times, he stood upright, shaking his staff. What kind of dignified manner is this? (Benjue Yi) Shaking his staff at Caoxi, generating great arrogance. Staying only one night, what a despicable fellow. In Yongjia City, he expounds the teachings of the school; the river moon and the pine breeze have no boundaries. (Wu Chan Cai) Overturning the seas and mountains to seek a confidant, reversing heaven and earth to build peace. Where have the two old men gone? The style of the school lasts for eternity, resounding with the voice of the school. (Zhengfa Hao) Yongjia's 'Song of Enlightenment' says: The mind is the root, the Dharma is dust. These two are like marks on a mirror. When the marks and dirt are gone, the light begins to appear. So it is with the mind and the Dharma.

忘性即真。

百丈雪云。我即不然。心是根。法是塵。兩種猶如車兩輪。兩輪未轉車無用。兩輪轉處示車身。

又曰。一切數句非數句。與吾靈覺何交涉。

窮谷璉云。永嘉大似含元殿里更覓長安。殊不知有水皆含月。無山不帶云。雖然如是。三十年後趙婆哈酢。

又曰。江月照。松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣。

徑山杲云。者個阿師好與三十棒。過在甚處。不合將常住物入衣缽下。　薦福璨云。江月照。松風吹。永夜清宵何所為。顧示大眾云。薦福門下若有個樣衲僧。喚來洗腳。何故。無為無事人。猶是金鎖難。　報恩賢云。妙喜雖則捉賊獻贓。棒不虛發。怎奈不顧自家失利。還知伊失利處么。不許他人富。甘得自家貧。

又曰。大丈夫。秉慧劍。般若鋒兮金剛𦦨。非但空摧外道心。早曾落卻天魔膽。

一指海云。永嘉老頭兒原來膽小。山僧則不然。大丈夫。秉慧劍。般若鋒兮金剛𦦨。非但空摧佛祖心。早曾落卻虛空膽。

宗鑒法林卷七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷八

集云堂　編

旁出諸祖

河北智隍禪師(六祖能嗣)

始參五祖。后結庵長坐二十

【現代漢語翻譯】 現代漢語譯本：

『忘性即真』的意思是，忘記一切表象，才能認識真正的自性。 百丈懷海禪師和雪峰義存禪師說：『我卻不這麼認為。心是根本，法是塵埃。兩者就像車子的兩個輪子。兩個輪子不轉動，車子就沒用。兩個輪子轉動的地方，才顯示出車子的本體。』 又說：『一切言語和非言語，與我的靈性覺悟有什麼關係呢？』 窮谷璉禪師說：『永嘉玄覺禪師就像在含元殿里尋找長安一樣。卻不知道有水的地方都映著月亮，沒有山的地方不帶著雲彩。』雖然是這樣，三十年後趙婆也會後悔當初的輕率。 又說：『江上的月亮照耀著，松樹間的風吹拂著，漫漫長夜清靜安寧，還做什麼呢？佛性是戒律的根本，心地是印證真理的地方，霧露雲霞不過是身外的衣裳。』 徑山杲禪師說：『這個阿師應該打三十棒。過錯在哪裡呢？不應該把常住的物品放入自己的衣缽里。』薦福璨禪師說：『江上的月亮照耀著，松樹間的風吹拂著，漫漫長夜清靜安寧，還做什麼呢？』回頭示意大眾說：『薦福門下如果有個像樣的僧人，就叫他來洗腳。』為什麼呢？因為無所作為的閑人，仍然被金鎖束縛。』報恩賢禪師說：『妙喜雖然捉賊獻贓，棒子沒有白打。但卻不顧自己遭受損失。知道他損失在哪裡嗎？不允許別人富有，甘願自己貧窮。』 又說：『大丈夫，秉持智慧之劍，般若的鋒芒如同金剛杵。不僅能摧毀外道的心，早已嚇破了天魔的膽。』 一指海禪師說：『永嘉老頭兒原來膽小。我卻不這樣認為。大丈夫，秉持智慧之劍，般若的鋒芒如同金剛杵。不僅能摧毀佛祖的心，早已嚇破了虛空的膽。』 宗鑒法林卷七 卍新續藏第 66 冊 No. 1297 宗鑒法林 宗鑒法林卷八 集云堂 編 旁出諸祖 河北智隍禪師(六祖慧能的弟子) 最初參拜五祖弘忍，後來結廬庵中長期靜坐。

【English Translation】 English version:

『Forgetfulness is Truth』 means that only by forgetting all appearances can one recognize one's true nature. Baizhang Huaihai (禪師) and Xuefeng Yicun (雪峰義存) said: 『I don't think so. The mind is the root, and the Dharma is the dust. The two are like two wheels of a cart. If the two wheels do not turn, the cart is useless. Where the two wheels turn, the body of the cart is revealed.』 He also said: 『What do all words and non-words have to do with my spiritual awakening?』 Qionggu Lian (窮谷璉) said: 『Yongjia Xuanjue (永嘉玄覺) is like looking for Chang'an (長安, ancient capital of China) in Hanyuan Hall (含元殿, a palace hall). He doesn't know that where there is water, there is a reflection of the moon, and where there is no mountain, there are clouds.』 Even so, Zhao Po (趙婆) will regret her rashness thirty years later. He also said: 『The river moon shines, the pine wind blows, what to do in the long, clear night? Buddha-nature is the root of precepts, the mind is the place to verify the truth, and mist, dew, clouds, and haze are just clothes on the body.』 Jingshan Gao (徑山杲) said: 『This master should be beaten thirty times. Where is the fault? He should not put the permanent property into his own robe and bowl.』 Jianfu Can (薦福璨) said: 『The river moon shines, the pine wind blows, what to do in the long, clear night?』 He turned to the crowd and said: 『If there is a decent monk under Jianfu's (薦福) gate, call him to wash my feet.』 Why? Because an idle person who does nothing is still bound by golden chains.』 Baoen Xian (報恩賢) said: 『Although Miaoxi (妙喜) caught the thief and presented the stolen goods, the stick was not wasted. But he did not consider his own loss. Do you know where he lost? He does not allow others to be rich, and is willing to be poor himself.』 He also said: 『A great man, holding the sword of wisdom, the sharpness of Prajna (般若, wisdom) is like a Vajra (金剛, diamond) pestle. Not only can it destroy the hearts of heretics, but it has long frightened the demons.』 Yizhi Hai (一指海) said: 『Old man Yongjia (永嘉) was originally timid. I don't think so. A great man, holding the sword of wisdom, the sharpness of Prajna (般若, wisdom) is like a Vajra (金剛, diamond) pestle. Not only can it destroy the heart of the Buddha, but it has long frightened the void.』 Zongjian Falin (宗鑑法林) Volume 7 卍 New Continued Tripitaka Volume 66 No. 1297 Zongjian Falin (宗鑑法林) Zongjian Falin (宗鑑法林) Volume 8 Compiled by Jiyun Hall (集雲堂) Aside from the Ancestors Zen Master Zhihuang (智隍) of Hebei (Disciple of the Sixth Ancestor Huineng (六祖慧能)) Initially visited the Fifth Ancestor Hongren (五祖弘忍), and later built a hermitage to sit in meditation for a long time.

餘載。不見惰容。及遇䇿禪師。因同參六祖。祖愍其遠來。便垂開決。師于言下豁然契悟。前二十年所得總無影響。

當年睥睨此山阿。欲著紅樓貯綺羅。今日重來無一事。卻騎羸馬下坡陀。(常舒荊)

白雲深處掛腰包。游罷江湖樂自饒。堪笑刻舟求劍者。要來陸地起波濤。(雪刃起)

洛京荷澤神會禪師(六祖能嗣)

到思和尚處。思問什麼處來。師曰曹溪來。思曰曹溪意旨如何。師振身而立。思曰猶帶瓦礫在。師曰和尚此間莫有真金與人么。思曰。設有。汝向甚麼處著。

玄沙備云。果然。　翠巖芝云。真金瓦礫。錯下名言。如今喚作什麼。　天聖泰云。神會若不見思師。焉知瓦礫。思和尚被他一問。直得額頭汗出。　云居錫云。祇知玄沙道。果然是真金。是瓦礫。

荷澤因鄉信至。報二親亡。師乃入堂白椎曰。父母俱喪。請大眾念摩訶般若。眾才集。便結椎曰。勞煩大眾。

寶壽方云。大小荷澤雖然放去較危收來太速。要莊嚴二親報地猶未可。雪峰則不然。或有報二親俱亡。亦入堂白椎云。父母俱喪請大眾撾法鼓。左手鑼。右手舞。十字街頭嚇跳虎。顧眾云。咄。走開走開。莫來攔我毬門路。

吉州耽源應真禪師(南陽忠嗣)

問忠國師。百年後有

【現代漢語翻譯】 現代漢語譯本： 我用了很長時間，沒有絲毫懈怠。等到遇見䇿禪師，因為一同參學六祖慧能（六祖，禪宗第六代祖師）。六祖憐憫他遠道而來，便開始開示。禪師在六祖的言語下豁然開悟，之前二十年所學的一切都變得毫無意義。 當年輕視這座山，想要建造華麗的樓房來存放美麗的絲綢。今天再次來到這裡，一切都已過去，只能騎著瘦弱的馬走下山坡。（常舒荊） 在白雲深處掛著行囊，遊歷江湖後感到快樂和滿足。可笑那些在船上刻記號來尋找劍的人，想要在陸地上掀起波濤。（雪刃起） 洛京荷澤神會禪師（六祖能嗣，六祖慧能的繼承人） 到思和尚那裡，思和尚問：『從哪裡來？』神會禪師說：『從曹溪（曹溪，六祖慧能弘法之地）來。』思和尚說：『曹溪的意旨是什麼？』神會禪師振作起身站立。思和尚說：『仍然帶著瓦礫。』神會禪師說：『和尚您這裡莫非有真金給人嗎？』思和尚說：『即使有，你把它放在哪裡？』 玄沙備說：『果然如此。』翠巖芝說：『真金瓦礫，錯用了名言。現在應該稱作什麼？』天聖泰說：『神會如果不見思和尚，怎麼知道什麼是瓦礫？思和尚被他一問，嚇得額頭冒汗。』云居錫說：『只知道玄沙說，果然是真金，是瓦礫。』 荷澤禪師因為家鄉來人，報告說父母去世了。禪師於是進入佛堂，敲椎告訴大家說：『父母都去世了，請大家唸誦摩訶般若（摩訶般若，偉大的智慧）。』大家剛聚集起來，禪師便敲椎說：『勞煩大家了。』 寶壽方說：『荷澤禪師雖然放開得比較危險，但收回得太快了。想要莊嚴父母的墓地還不夠。』雪峰禪師則不然。或者有人報告說父母都去世了，也進入佛堂敲椎說：『父母都去世了，請大家敲法鼓，左手敲鑼，右手跳舞，在十字街頭嚇唬跳躍的老虎。』回頭對大家說：『咄！走開走開！不要來擋我的球門路。』 吉州耽源應真禪師（南陽忠嗣，南陽慧忠的繼承人） 問忠國師：『百年之後有什麼？』

【English Translation】 English version: I spent a long time without any laziness. When I met Chan Master Ce, it was because we were both studying with the Sixth Patriarch Huineng (Sixth Patriarch, the sixth patriarch of Zen Buddhism). The Sixth Patriarch, pitying him for coming from afar, began to give instructions. The Chan Master suddenly awakened under the Sixth Patriarch's words, and everything he had learned in the previous twenty years became meaningless. In the past, I looked down upon this mountain, wanting to build magnificent buildings to store beautiful silks. Today, coming here again, everything has passed, and I can only ride a weak horse down the slope. (Chang Shu Jing) Hanging my bag in the depths of the white clouds, I feel happy and content after traveling the world. It's laughable those who mark the boat to find the sword, wanting to stir up waves on land. (Xue Ren Qi) Chan Master Shenhui of Heze in Luoyang (Successor of the Sixth Patriarch Huineng) Arriving at the place of Monk Si, Monk Si asked: 'Where do you come from?' Chan Master Shenhui said: 'From Caoxi (Caoxi, where the Sixth Patriarch Huineng propagated the Dharma).' Monk Si said: 'What is the meaning of Caoxi?' Chan Master Shenhui stood up and straightened his body. Monk Si said: 'Still carrying rubble.' Chan Master Shenhui said: 'Does the monk here have real gold to give to people?' Monk Si said: 'Even if there is, where would you put it?' Xuan Sha Bei said: 'Indeed.' Cuiyan Zhi said: 'Real gold and rubble, misusing the terms. What should it be called now?' Tiansheng Tai said: 'If Shenhui had not seen Monk Si, how would he know what rubble is? Monk Si was so frightened by his question that sweat broke out on his forehead.' Yunju Xi said: 'Only know that Xuan Sha said, indeed it is real gold, it is rubble.' Chan Master Heze, because someone from his hometown came and reported that his parents had passed away, the Chan Master entered the hall and struck the mallet, telling everyone: 'Both parents have passed away, please recite the Maha Prajna (Maha Prajna, great wisdom).' Just as everyone gathered, the Chan Master struck the mallet and said: 'Thank you for your trouble.' Baoshou Fang said: 'Although Chan Master Heze's release was relatively dangerous, his retrieval was too quick. It is still not enough to solemnly decorate the burial ground of his parents.' Chan Master Xuefeng was not like that. Or someone reported that both parents had passed away, and he also entered the hall and struck the mallet, saying: 'Both parents have passed away, please beat the Dharma drum, strike the gong with the left hand, dance with the right hand, and scare the jumping tiger at the crossroads.' Turning to everyone, he said: 'Hey! Get out of the way! Don't block my goal!' Chan Master Damyuan Yingzhen of Jizhou (Successor of Nanyang Zhong) Asked National Teacher Zhong: 'What will there be after a hundred years?'

人問極則事。作么生。國曰。幸自可憐生。須要個護身符子作么。

五祖戒云。和尚終是老婆心切。　保寧勇云。粉骨碎身難報此恩。　大溈泰云。大小耽源被國師一坐。直至如今起不得。大溈即不然。待國師恁么道。但云暗中為照燭。險處作津樑。

護身符子最通靈。國師起坐總將行。耽源得用南方去。為說令人睡眼醒。(汾陽昭)

不重己靈猶自可。護身符子更那堪。為君旨外通訊息。秋月無風落碧潭。(海印信)

真正道流行腳去。護身符子不須擔。國師實為耽源切。不是臨岐作對談。(橫川珙)

耽源遊方回。省覲馬祖。卻于祖前畫一圓相。就上禮拜。祖曰。汝莫欲作佛否。師曰某甲不解掜目。祖曰我不如汝。

雪竇顯云。然猛虎不食其子。怎奈來言不豐。要識耽源么。祇是個藏身露影漢。　南堂欲云。耽源歸省獻個胡餅。馬祖䑛犢不勝其情。雪竇云。猛虎不食其子。爭奈來言不豐。檢點將來。恰蹋著耽源影子。　古南門云。耽源作個圓相。佛固不欲作。爭奈早已捏目。馬祖道我不如汝。大似信其言而不觀其行。雖然。馬駒蹋殺天下人。莫道不食其子。

疋馬單槍入戰場。有威全不犯鋒铓。玄關金鎖雖衝斷。又被他家暗箭傷。(位中符)

毒龍角上翻筋斗

【現代漢語翻譯】 現代漢語譯本： 有人問什麼是最高的道理。國師回答說：『能保住自己可憐的性命就不錯了，還要什麼護身符呢？』

五祖戒禪師評論說：『國師終究是婆婆心切。』 保寧勇禪師說：『粉身碎骨也難以報答這份恩情。』 大溈泰禪師說：『可憐的耽源被國師這一句話困住，直到現在也無法解脫。』 大溈卻不這樣認為，如果國師這樣說，就回答說：『在暗中為人照亮，在危險的地方作為渡人的橋樑。』

汾陽昭禪師說：『護身符最為靈驗，國師的起坐都帶著它。耽源因此得以前往南方，為人們講述令人睡眼惺忪的道理。』

海印信禪師說：『不重視自己的靈性還情有可原，還要護身符就更不應該了。為你傳達旨意之外的訊息，就像秋月無風，倒映在碧潭中。』

橫川珙禪師說：『真正的道流行於腳下，護身符是不需要攜帶的。國師確實是為耽源著想，不是在臨別時才這樣說。』

耽源禪師遊方歸來，拜見馬祖（Mazu，禪宗大師）。在馬祖面前畫了一個圓相（yuanxiang，佛教術語，象徵圓滿的圖形），並在上面禮拜。馬祖問：『你想要成佛嗎？』 耽源回答說：『我不會捏眼睛。』 馬祖說：『我不如你。』

雪竇顯禪師評論說：『即使是兇猛的老虎也不吃自己的孩子，只是可惜耽源的回答不夠精彩。想要認識耽源嗎？他就是一個藏身又露影的人。』 南堂欲禪師說：『耽源歸來拜見馬祖，獻上一個胡餅，馬祖愛護後輩的心情溢於言表。』 雪竇顯禪師說：『猛虎不食其子，只是可惜耽源的回答不夠精彩。仔細檢查起來，恰恰踩到了耽源的影子。』 古南門禪師說：『耽源畫了一個圓相，本來不想成佛，無奈早已捏了眼睛。馬祖說我不如你，很像是聽信了他的話，卻沒有觀察他的行為。雖然如此，小馬駒也能踢死天下人，不要說老虎不吃自己的孩子。』

位中符禪師說：『單人匹馬闖入戰場，威風凜凜卻不觸犯敵人的鋒芒。玄關金鎖雖然被衝斷，又被對方的暗箭所傷。』

毒龍角上翻筋斗

【English Translation】 English version: Someone asked about the ultimate principle. Guoshi (Guoshi, a title for a national teacher) replied, 'It's fortunate enough just to preserve one's pitiful life. Why would you need a talisman?'

Chan Master Wuzu Jie commented, 'Guoshi is ultimately being overly maternal.' Chan Master Baoning Yong said, 'It's difficult to repay this kindness even by crushing bones and shattering the body.' Chan Master Dawei Tai said, 'Poor Danyan (Danyan, a monk's name) is trapped by Guoshi's one sentence, and still can't get free even now.' Dawei doesn't think so. If Guoshi said that, he would reply, 'Illuminating others in the dark, acting as a bridge in dangerous places.'

Chan Master Fenyan Zhao said, 'The talisman is most efficacious. Guoshi's every move carries it. Therefore, Danyan was able to go to the South, telling people the principle of awakening from drowsiness.'

Chan Master Haiyin Xin said, 'It's understandable not to value one's own spirituality, but it's even more inappropriate to want a talisman. Conveying messages beyond the decree, like the autumn moon without wind, reflected in the clear pool.'

Chan Master Hengchuan Gong said, 'The true Dao (Dao, the Way) flows under one's feet; there's no need to carry a talisman. Guoshi was truly thinking of Danyan, not just saying it at the time of parting.'

Chan Master Danyan returned from his travels and visited Mazu (Mazu, a Chan master). He drew a yuanxiang (yuanxiang, a Buddhist term for a circle symbolizing completeness) in front of Mazu and bowed to it. Mazu asked, 'Do you want to become a Buddha?' Danyan replied, 'I don't know how to knead my eyes.' Mazu said, 'I am not as good as you.'

Chan Master Xuedou Xian commented, 'Even fierce tigers don't eat their own cubs, but it's a pity that Danyan's reply wasn't brilliant enough. Want to know Danyan? He's just someone who hides and reveals himself.' Chan Master Nantang Yu said, 'Danyan returned to visit Mazu and offered a sesame cake. Mazu's affection for his junior was overflowing.' Chan Master Xuedou Xian said, 'Fierce tigers don't eat their own cubs, but it's a pity that Danyan's reply wasn't brilliant enough. Upon closer inspection, he stepped right on Danyan's shadow.' Chan Master Gunanmen said, 'Danyan drew a yuanxiang, originally not wanting to become a Buddha, but unfortunately, he had already kneaded his eyes. Mazu said I am not as good as you, which is like believing his words without observing his actions. Even so, a young colt can kick to death everyone in the world; don't say that tigers don't eat their own cubs.'

Chan Master Weizhong Fu said, 'Riding into the battlefield alone, with awe-inspiring power but without touching the enemy's edge. Although the mysterious gate's golden lock is broken through, he is still wounded by the enemy's hidden arrow.'

Somersaulting on the horn of a poisonous dragon.

。猛虎身邊展腳眠。自謂技堪夸敏手。鼻頭誰信被人牽。(山容波)

拈起關山笛。吹殘畫閣風。八十兒。三歲翁。不因今日節。餘日定難逢。(雪刃起)

耽源與百丈在泐潭推車次。師問車在者里牛在何處。丈以手斫額。師以手拭目。

承天怡云。百丈何不待耽源問如何是牛。驀鼻拽云。者畜生管取車子。須是耽源拽去。

你唱陽春我白雪。淙淙聲韻許誰知。相將賣弄些些子。贏得清風匝地吹。(粟庵鼎)

耽源因第二世麻谷問十二面觀音豈不是聖。師曰是。谷便與師一摑。師曰知你未到此境界。

江天銓云。麻谷好一摑。當時因甚只令行一半。　魯庵遠云。江天錯下名言。殊不知麻谷末後放過。比前一摑更為難勘。何不當時麻谷問時便與一摑。敢保麻谷瓦解冰消。

耽源因仰山入門畫一圓相以手托呈卻叉手而立。師乃以兩手交過握拳示之。仰進前三步作女人拜。師點頭而已。

資福玉云。目擊而道存。尼父之見溫伯雪也。祖師門下。且請二大老在館驛門生住孔。

渾身相見事非常。送往迎來總大方。轉到異中猶有序。好看揖讓更趨蹌。(頻吉祥)

未詳法嗣

公期和尚因往羅漢。路逢一騎牛翁。師問羅漢路向甚處去。翁拍牛曰道道。師喝曰

【現代漢語翻譯】 現代漢語譯本： 猛虎身邊也能安然入睡，還自以為技藝高超，值得誇耀。誰能想到，看似敏捷的身手，最終還是會被人牽著鼻子走。（山容波） 拿起關山的笛子，吹奏著畫閣里的風。八十歲的老人，心智卻像三歲的孩童。如果不是今日這個節日，這樣的情景恐怕難以遇到。（雪刃起） 耽源（Tan Yuan，人名）和百丈（Bai Zhang，人名）在泐潭（Le Tan，地名）一起推車。耽源問百丈：『車在這裡，牛在哪裡？』百丈用手拍了一下額頭。耽源用手擦了擦眼睛。 承天怡云（Cheng Tian Yi Yun，人名）說：『百丈為什麼不等著耽源問『如何是牛』？』（如果這樣）就一把抓住他的鼻子說：『這個畜生只知道管車子，必須得耽源來牽走。』 你唱陽春白雪，我和你一起唱和。這高雅的聲韻，有誰能真正理解？我們只是互相賣弄一些皮毛，卻贏得了清風吹遍大地。（粟庵鼎） 耽源因為第二世麻谷（Ma Gu，人名）問：『十二面觀音（Shi Er Mian Guan Yin，菩薩名）難道不是聖人嗎？』耽源回答：『是。』麻谷就打了耽源一巴掌。耽源說：『我知道你還沒有達到這個境界。』 江天銓（Jiang Tian Quan，人名）說：『麻谷這一巴掌打得好。當時為什麼只讓他做了一半？』魯庵遠（Lu An Yuan，人名）說：『江天錯下了定論。殊不知麻谷最後放過了他，比之前那一巴掌更難勘破。為什麼不在當時麻谷問的時候就打他一巴掌？我敢保證麻谷會立刻瓦解冰消。』 耽源因為仰山（Yang Shan，人名）入門時畫了一個圓相，用手托著呈現，然後叉手而立。耽源就用兩手交叉握拳來表示。仰山向前走了三步，做了個女人的拜禮。耽源只是點了點頭。 資福玉（Zi Fu Yu，人名）說：『目擊而道存，就像尼父（Ni Fu，孔子)見到溫伯雪（Wen Bo Xue，人名）一樣。祖師門下，請兩位大老在館驛門口安身吧。』 渾身相見，這事非常。送往迎來，一切都顯得大方。即使轉變到不同的境地，仍然井然有序。好看的揖讓，更是顯得步伐輕快。（頻吉祥） 未詳法嗣 公期和尚（Gong Qi He Shang，人名）因為前往羅漢（Luo Han，地名）。路上遇到一個騎牛的老翁。公期和尚問：『去羅漢的路怎麼走？』老翁拍著牛說：『道道（說，說）。』公期和尚喝道：

【English Translation】 English version: Sleeping soundly beside a fierce tiger, yet boasting of skillful techniques. Who would believe that such nimble hands could be led by the nose? (Shan Rongbo) Picking up the flute of Guanshan, playing the wind in the painted pavilion. An eighty-year-old man, yet with the mind of a three-year-old child. If not for this special day, such a scene would be hard to come by. (Xue Renqi) Tan Yuan and Bai Zhang were pushing a cart together at Letan. Tan Yuan asked Bai Zhang, 'The cart is here, but where is the ox?' Bai Zhang slapped his forehead with his hand. Tan Yuan wiped his eyes with his hand. Cheng Tian Yiyun said, 'Why didn't Bai Zhang wait for Tan Yuan to ask, 'What is the ox?'' (If so,) just grab his nose and say, 'This beast only knows how to manage the cart; it must be Tan Yuan who leads it away.' You sing 'Yangchun White Snow,' and I harmonize with you. Who truly understands these refined melodies? We are merely showing off some superficial skills, yet we win the refreshing breeze that sweeps across the land. (Su An Ding) Tan Yuan, because the second generation Ma Gu asked, 'Isn't the Twelve-Faced Avalokiteśvara a sage?' Tan Yuan replied, 'Yes.' Ma Gu then slapped Tan Yuan. Tan Yuan said, 'I know you have not reached this state.' Jiang Tianquan said, 'Ma Gu's slap was well-delivered. Why did he only let him do half of it at the time?' Lu Anyuan said, 'Jiang Tian made a wrong judgment. Little did he know that Ma Gu let him go in the end, which was even more difficult to discern than the previous slap. Why not slap him when Ma Gu asked the question at the time? I dare to guarantee that Ma Gu would immediately disintegrate and vanish.' Tan Yuan, because Yang Shan drew a circular symbol upon entering, presented it with his hand, and then stood with his hands folded. Tan Yuan then showed it by crossing his hands and making a fist. Yang Shan took three steps forward and made a woman's bow. Tan Yuan simply nodded. Zi Fuyu said, 'The Way exists in what is seen, just like Ni Fu (Confucius) seeing Wen Boxue. Under the ancestral teacher's gate, please let the two great elders settle down at the gate of the post station.' Meeting each other completely is an extraordinary event. Sending off and welcoming are all generous. Even when transformed into different situations, there is still order. The graceful bows make the steps even lighter. (Pin Jixiang) Details of Dharma heirs are unknown. The monk Gong Qi was on his way to Luohan. On the road, he met an old man riding an ox. The monk Gong Qi asked, 'Which way leads to Luohan?' The old man patted the ox and said, 'Say, say.' The monk Gong Qi shouted:

者畜生。翁曰羅漢路向甚處去。師拍牛曰道道。翁曰直饒與么。猶少蹄角在。師便打。翁便拍牛走。

白巖符云。者兩個漢。一拳一踢未見輸贏。大似赤眼撞著火柴頭。若論羅漢路。直是遠在千里。　法林音云。待伊拍牛去。亦云猶少蹄角在。

問路指路。兩無差互。彼此拍牛。有放有收。機鋒相觸。鍼芥相投。蕩蕩一條羅漢路。大家把手去來休。(如庵用)

禪月貫休禪師有詩曰。禪客相逢祇彈指。此心能有幾人知。大隨舉以問師如何是此心。師無對。

歸宗柔代云。能有幾人知。　寶壽方代彈指一下。　出言宛爾同真悟。對境依然還是迷。珍重古今禪月老。此心能有幾人知。(笑巖寶)

婺州云幽重惲禪師。上堂。云幽一隻箭。虛空無背面。射去遍十方。要且無人見。時有僧問如何是和尚一隻箭。師曰盡大地人無髑髏。

聖箭從來無向背。十方凡聖總難存。靈機未審從誰發。猛虎閑將白額吞。(永覺賢)

先凈照禪師問楞嚴大師。經中道若能轉物即同如來。若被物轉即名凡夫。祖如升元閣。作么生轉。嚴無對。

汾陽昭代云。彼此老大。　寶壽方代云。今日被禪師一問。直得口掛壁上。　法林音代云。上座為我換凈瓶水來。

唐朝因禪師掘地次。見一大

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塊。戲運槌猛擊之。應手而碎。忽然大悟。

老宿聞云。盡山河大地。被因禪師一擊百雜碎。　應庵華云。老宿恁么道。縱知因禪師落處。銜鐵負鞍有日在。者里著得眼去。也是徐六擔板。

樓子和尚因從街市過。經酒樓下。偶整襪帶少住。聞樓上人唱曰。你既無心我便休。忽然大悟。

唱歌樓上語風流。你既無心我也休。打著奴奴心裡事。平生恩愛冷湫湫。(慈受深)

你既無心我也休。鴛鴦帳里懶抬頭。家僮為問深深意。笑指紗窗月正秋。(寶華鑒)

因過花街賣酒樓。忽聞語唱惹離愁。利刀剪斷紅絲線。你若無心我也休。(㑃堂仁)

僧肇法師曰。諸法不異者。不可續鳧截鶴。夷岳盈壑。然後為無異哉。

雲門偃云。長者天然長。短者天然短。又云。是法住法位。世間相常住。乃拈拄杖云。不是常住法。　天寧琦云。一家有事百家忙。喝一喝。

肇公曰。三界惟心。萬法唯識。

塘口濵里沉秀才。頭上頂個木棺材。手裡捻片車扉板。白眼洋洋叫死來。(朝宗忍)

肇公曰。物不遷。

古德以茶盞就地撲破云。者個是遷不遷。僧無對。法眼代撫掌三下。　綠雨蕉代云。貓。

憶昔西施窕窈容。至今千載不相逢。誰人識得西施面。話到

【現代漢語翻譯】 現代漢語譯本 （因禪師）玩耍時用槌猛擊竹子，竹子應聲而碎，（因禪師）忽然大悟。

老修行說，整個山河大地，都被因禪師一擊打得粉碎。應庵華說，老修行這樣說，縱然知道因禪師的落腳之處，披鐵甲、負鞍馬的日子還長著呢。在這裡能著眼，也只是徐六的呆板。

（樓子和尚）因為從街市經過，路過酒樓下，偶然整理襪帶稍作停留，聽到樓上的人唱道：『你既然無心，我也就罷了。』忽然大悟。

唱歌樓上語風流，你既無心我也休。打著奴奴心裡事，平生恩愛冷湫湫。（慈受深）

你既無心我也休，鴛鴦帳里懶抬頭。家僮為問深深意，笑指紗窗月正秋。（寶華鑒）

因過花街賣酒樓，忽聞語唱惹離愁。利刀剪斷紅絲線，你若無心我也休。（㑃堂仁）

僧肇法師說，諸法沒有差異，就不能像接續野鴨的短腿、截斷仙鶴的長腿，剷平山嶽、填滿溝壑，然後才說是沒有差異啊。

雲門偃（雲門宗的創始人）說，長者天然就長，短者天然就短。又說，『是法住法位，世間相常住。』於是拿起拄杖說，『不是常住法。』天寧琦說，一家有事百家忙。喝一聲。

肇公（僧肇法師）說，三界唯心，萬法唯識。

塘口濵里沉秀才，頭上頂個木棺材。手裡捻片車扉板，白眼洋洋叫死來。（朝宗忍）

肇公（僧肇法師）說，事物不遷動。

古德把茶盞摔在地上打碎，說，『這個是遷動還是不遷動？』僧人無言以對。法眼（法眼文益禪師）代為撫掌三下。綠雨蕉代為說，『貓。』

追憶當年西施（春秋時期美女）的美好容顏，至今千年也無法相逢。誰人能識得西施的真面目，說到

【English Translation】 English version (Zen Master Yin) was playing and struck the bamboo with a mallet. The bamboo broke at the blow, and (Zen Master Yin) suddenly had a great realization.

An old monk heard this and said, 'The entire mountains, rivers, and earth were smashed to pieces by Zen Master Yin's one strike.' Ying'an Hua said, 'If the old monk says so, even if he knows where Zen Master Yin landed, there will still be days of wearing iron armor and carrying a saddle. To be able to see here is just like Xu Liu's stubbornness.'

(Monk Louzi) was passing through the market and went under a wine shop. He paused briefly to adjust his sock straps and heard someone upstairs singing, 'Since you have no heart, I will give up.' He suddenly had a great realization.

The song upstairs is charming, 'Since you have no heart, I will give up.' It strikes the heart of the slave, and the love of a lifetime is cold and desolate. (Ci Shou Shen)

'Since you have no heart, I will give up, and I am too lazy to raise my head in the mandarin duck tent. The servant boy asks the deep meaning, and I laugh and point to the moon shining through the gauze window in autumn.' (Bao Hua Jian)

Passing by the flower street and wine shop, I suddenly heard a song that aroused sorrow. A sharp knife cuts the red silk thread, 'If you have no heart, I will give up.' (㑃 Tang Ren)

Dharma Master Seng Zhao said, 'If all dharmas are not different, then one cannot continue the short legs of a duck or cut off the long legs of a crane, level mountains or fill valleys, and then say there is no difference.'

Yunmen Yan (founder of the Yunmen School) said, 'The tall are naturally tall, and the short are naturally short.' He also said, 'This dharma abides in its dharma position, and the characteristics of the world are constant.' Then he picked up his staff and said, 'It is not a constant dharma.' Tianning Qi said, 'When one family has trouble, all families are busy.' He gave a shout.

Zhao Gong (Dharma Master Seng Zhao) said, 'The three realms are only mind, and all dharmas are only consciousness.'

Scholar Shen of Tangkou Binli, with a wooden coffin on his head and a piece of cart door panel in his hand, rolls his eyes and shouts for death. (Chao Zong Ren)

Zhao Gong (Dharma Master Seng Zhao) said, 'Things do not move.'

An ancient worthy smashed a teacup on the ground and said, 'Is this moving or not moving?' The monk had no answer. Fayan (Zen Master Fayan Wenyi) clapped his hands three times in his place. Green Rain Banana said in his place, 'Cat.'

Remembering the beautiful face of Xi Shi (beauty of the Spring and Autumn period) in the past, we cannot meet her even after a thousand years. Who can recognize Xi Shi's true face, when talking about

西施意更濃。(綠雨蕉)

肇公曰。有物流動人之常情。

白雲端云。肇法師剛然不知有流動者。　洞山度云。二大老各見一邊。好與二十拄杖。且道洞山拄杖子還有分付處也無。若緇素得出。分半院與伊。良久。拂一拂云。青山祇解磨今古。流水何嘗洗是非。喝一喝。

肇公曰。旋嵐偃岳而常靜。

江天樂云。大冶精金。應無變色。

肇公曰。功高二儀而不仁。明逾日月而彌昏。

白雲端云。肇法師祇得半邊。且作么生是完全者。乃云。左眼半斤。右眼八兩。

肇公臨刑說偈曰。四大元無我。五蘊本來空。將頭臨白刃。恰似斬春風。

玄沙備云。大小肇公臨死猶寐語在。

圓通和尚因僧問。一塵才起大地全收。還見禪床么。師曰喚什麼作塵。僧又問法燈欽。燈曰喚什麼作禪床。

東禪齊云。此二尊宿語。還是明伊問處。不明伊問處。

滯貨不積家不發。石長青苔路自滑。萬象之中獨露身。渡河之後忘其筏。(雲林輅)

聖壽禪師示眾。月半前用鉤。月半後用錐。僧便問正當月半時如何。師曰泥牛蹋破澄潭月。

天童覺云。兩頭得用。聖壽作家。直下忘功。是誰體得。放行也互換主賓。把定也不留朕跡。還有體得底么。玉女夜拋梭

【現代漢語翻譯】 現代漢語譯本：西施的意態更加濃厚。（綠雨蕉）

肇公（僧肇，一位佛教哲學家）說：事物的流動是人之常情。

白雲端禪師說：肇法師（僧肇）竟然不知道有流動這回事。洞山度禪師說：這兩位老前輩各執一詞。應該給他們每人二十拄杖。那麼，洞山（禪師）的拄杖子還有可以交付的地方嗎？如果僧俗能夠說得出來，分一半院子給他。良久，拂塵一下說：青山只知道磨礪古今，流水何曾洗滌是非？喝一聲。

肇公（僧肇）說：即使是能掀翻山嶽的旋風，其本性也是常靜的。

江天樂禪師說：大冶精金，本應不會改變顏色。

肇公（僧肇）說：功勞高過天地卻不講仁慈，光明勝過日月卻更加昏暗。

白雲端禪師說：肇法師（僧肇）只說對了一半。那麼，怎樣才是完全的呢？於是說：左眼半斤，右眼八兩。

肇公（僧肇）臨刑時說偈語：四大（地、水、火、風）原本沒有我，五蘊（色、受、想、行、識）本來就是空。將頭迎向白刃，恰似斬斷春風。

玄沙備禪師說：大大小小的肇公（僧肇），臨死還在說夢話。

圓通和尚因為有僧人問：一塵才起，大地全收。還看見禪床嗎？圓通和尚說：你叫什麼作塵？僧人又問法燈欽禪師。法燈欽禪師說：你叫什麼作禪床？

東禪齊禪師說：這兩位尊宿（指圓通和尚與法燈欽禪師）的話，是明白他的問處，還是不明白他的問處？

貨物積壓不流通，家業就不會發達。石頭上長滿青苔，道路自然滑溜。在萬象之中獨自顯露自身，渡河之後就應該忘記船筏。（雲林輅）

聖壽禪師向大眾開示：月半前用鉤，月半後用錐。有僧人便問：正當月半時如何？聖壽禪師說：泥牛踏破澄潭月。

天童覺禪師說：兩頭都能運用，聖壽禪師是行家。直接忘卻功用，是誰體會到了？放開時也互換主賓，把定時也不留下痕跡。還有體會到的人嗎？玉女夜裡拋梭。

【English Translation】 English version: Xishi's (a famous beauty in ancient China) charm is even more intense. (Lu Yu Jiao)

Zhao Gong (Sengzhao, a Buddhist philosopher) said: The flow of things is the common sentiment of people.

Zen Master Baiyun Duan said: Dharma Master Zhao (Sengzhao) actually didn't know about the flow of things. Zen Master Dongshan Du said: These two old masters each see one side. It would be good to give them each twenty staffs. Then, does Dongshan's (Zen Master's) staff have a place to be entrusted? If monks and laypeople can explain it, half of the monastery will be given to him. After a long while, he flicked his whisk and said: The green mountains only know how to grind the past and present, how has the flowing water ever washed away right and wrong? He shouted once.

Zhao Gong (Sengzhao) said: Even the whirlwind that can overturn mountains is inherently still.

Zen Master Jiangtian Le said: The refined gold of the great furnace should not change color.

Zhao Gong (Sengzhao) said: Merit is higher than heaven and earth, yet it is not benevolent; brightness surpasses the sun and moon, yet it is even more dim.

Zen Master Baiyun Duan said: Dharma Master Zhao (Sengzhao) only got half of it right. Then, what is complete? So he said: The left eye weighs half a catty, the right eye weighs eight taels.

Zhao Gong (Sengzhao) said in a verse before his execution: The four elements (earth, water, fire, wind) originally have no self, the five aggregates (form, sensation, perception, volition, consciousness) are originally empty. Facing the white blade with my head, it is just like cutting the spring breeze.

Zen Master Xuansha Bei said: Big and small Zhao Gong (Sengzhao) are still talking in their sleep even at death.

Abbot Yuantong, because a monk asked: As soon as a speck of dust arises, the whole earth is collected. Do you still see the Zen bed? The abbot said: What do you call dust? The monk then asked Zen Master Fadeng Qin. Zen Master Fadeng Qin said: What do you call a Zen bed?

Zen Master Dongchan Qi said: Do these two venerable monks (referring to Abbot Yuantong and Zen Master Fadeng Qin) understand his question, or do they not understand his question?

If goods are stockpiled and not circulated, the family will not prosper. If moss grows on the stones, the road will naturally be slippery. Alone reveal yourself among all phenomena, and after crossing the river, you should forget the raft. (Yunlin Lu)

Zen Master Shengshou instructed the assembly: Before the middle of the month, use a hook; after the middle of the month, use an awl. A monk then asked: What about exactly at the middle of the month? Zen Master Shengshou said: The mud ox breaks the moon in the clear pool.

Zen Master Tiantong Jue said: Being able to use both ends, Zen Master Shengshou is an expert. Directly forgetting the function, who has realized it? Letting go also exchanges host and guest, grasping also leaves no trace. Are there any who have realized it? The jade maiden throws the shuttle at night.

。織錦于西舍。

古德一日不赴堂。侍者請赴堂。師曰我莊上吃油糍飽。曰和尚不曾出入。師曰汝去問莊主。者方出門。忽見莊主來謝和尚到莊吃油糍。

徑山杲云。和尚不赴堂。莊主謝臨屈。一字入公門。九牛㧞不出。　西遁超云。一人見兔放鷹。一人將錯就錯。可謂一隊普州人。但祇莊主雖然伶利。未免一牽便動。我若作莊主。但向古德面前冷笑一聲。管教老漢滿面慚惶。

近在口皮邊。遠在河沙國。世間多少人。不得油糍吃。(鼓山圭)

騎虎穿市過。把火去偷豬。主人開眼睡。鄰舍叫失驢。(卍庵顏)

阿魏無真。水銀無假。潦倒鵝湖。可知禮也。(竹庵圭)

蓬萊王母宴瑤池。仙子尋蹤隔水迷。值得樵夫傳信至。原來祇在案山西。(石照曄)

古德何曾動口皮。吃油糍飽幾人知。而今冷地思量著。暗寫愁腸寄與誰。(肯堂充)

吃了油糍不赴齋。莊師特特謝師來。千山萬水俱尋遍。踢破芒鞋眼未開。(無著總)

張三未死人。李四來索命。累他東村西舍。陳六王八。官賣得田園罄。(夢庵律)

東街柳色拖煙翠。西巷桃花相映紅。左顧右盻看不足。一時分付與東風。(南庵依)

秦人慣弄楚人毬。脫賺嬰兒逐兩頭。不得東風相節拍。

【現代漢語翻譯】 現代漢語譯本：

織錦于西舍。

一位古德（Gūdé，指有德行的禪師）有一天沒有去佛堂。侍者請他去佛堂，古德說：『我在莊上吃油糍（yóucí，一種油炸的糯米食品）吃飽了。』侍者說：『和尚您不曾出去啊。』古德說：『你去問莊主。』侍者剛出門，忽然看見莊主來感謝和尚到莊上吃油糍。

徑山杲（Jìngshān Gǎo，禪師名號）說：『和尚不去佛堂，莊主感謝光臨。一字進入公門，九頭牛也拉不出來。』西遁超（Xīdùn Chāo，禪師名號）說：『一人看見兔子放鷹，一人將錯就錯。真可謂是一隊普州（Pǔzhōu，地名）人。但只是莊主雖然伶俐，也免不了被人牽著鼻子走。我如果是莊主，就向古德面前冷笑一聲，保證讓老漢滿面慚愧。』

『近在口皮邊，遠在河沙國。世間多少人，不得油糍吃。』(鼓山圭（Gǔshān Guī，禪師名號）)

『騎虎穿市過，把火去偷豬。主人開眼睡，鄰舍叫失驢。』(卍庵顏（Wàn'ān Yán，禪師名號）)

『阿魏（āwèi，一種藥材）沒有真的，水銀沒有假的。潦倒的鵝湖（Éhú，地名），可知禮也。』(竹庵圭（Zhú'ān Guī，禪師名號）)

『蓬萊（Pénglái，傳說中的仙山）王母（Wángmǔ，神話人物）宴瑤池（Yáochí，神話中的仙境），仙子尋蹤隔水迷。值得樵夫傳信至，原來只在案山（Ànshān，地名）西。』(石照曄（Shízhào Yè，禪師名號）)

『古德何曾動口皮，吃油糍飽幾人知。而今冷地思量著，暗寫愁腸寄與誰。』(肯堂充（Kěntáng Chōng，禪師名號）)

『吃了油糍不赴齋，莊師特特謝師來。千山萬水俱尋遍，踢破芒鞋眼未開。』(無著總（Wúzhuó Zǒng，禪師名號）)

『張三（Zhāng Sān，人名）未死人，李四（Lǐ Sì，人名）來索命。累他東村西舍，陳六王八（Chén Liù Wáng Bā，泛指眾人）。官賣得田園罄。』(夢庵律（Mèng'ān Lǜ，禪師名號）)

『東街柳色拖煙翠，西巷桃花相映紅。左顧右盼看不足，一時分付與東風。』(南庵依（Nán'ān Yī，禪師名號）)

『秦人（Qín rén，指擅長某種技藝的人）慣弄楚人（Chǔ rén，指被戲弄的對象）毬（qiú，球）。脫賺嬰兒逐兩頭。不得東風相節拍，』 English version:

Weaving brocade in the west house.

A certain eminent monk (Gūdé, meaning a virtuous Chan master) once did not attend the Dharma hall. The attendant asked him to attend. The master said, 'I am full from eating fried glutinous rice cakes (yóucí, a type of fried glutinous rice cake) at the village.' The attendant said, 'But you haven't gone out, Master.' The master said, 'Go ask the village head.' As the attendant was leaving, he suddenly saw the village head coming to thank the master for coming to the village to eat fried glutinous rice cakes.

Jingshan Gao (Jìngshān Gǎo, a Chan master's name) said, 'The master does not attend the hall, and the village head thanks him for his visit. Once a word enters the public gate, nine oxen cannot pull it out.' Xidun Chao (Xīdùn Chāo, a Chan master's name) said, 'One person sees a rabbit and releases a hawk, another takes the wrong path and continues on it. Truly, they are a band of Puzhou (Pǔzhōu, a place name) people. But even though the village head is clever, he cannot avoid being led by the nose. If I were the village head, I would give the master a cold laugh to his face, ensuring that the old man is filled with shame.'

'It's near the mouth, yet far as the Ganges River countries. How many people in the world cannot get fried glutinous rice cakes to eat?' (Gushan Gui (Gǔshān Guī, a Chan master's name))

'Riding a tiger through the market, using fire to steal a pig. The owner sleeps with his eyes open, the neighbor cries out about a lost donkey.' (Wan'an Yan (Wàn'ān Yán, a Chan master's name))

'Asafoetida (āwèi, a type of medicinal herb) has no true form, mercury has no false form. The fallen Goose Lake (Éhú, a place name), one can know propriety.' (Zhuan Gui (Zhú'ān Guī, a Chan master's name))

'The Queen Mother of the West (Wángmǔ, a mythological figure) holds a banquet at the Jade Pool (Yáochí, a mythological realm), the fairy seeks traces, lost across the water. It is worth a woodcutter bringing news, originally only west of Anshan (Ànshān, a place name).' (Shizhao Ye (Shízhào Yè, a Chan master's name))

'The ancient master never moved his mouth, how many know he was full from eating fried glutinous rice cakes? Now, thinking about it coldly, secretly writing sad thoughts to send to whom?' (Kentang Chong (Kěntáng Chōng, a Chan master's name))

'Having eaten fried glutinous rice cakes, he does not attend the vegetarian meal, the village master specially comes to thank the master. Having searched through thousands of mountains and rivers, he has kicked through his straw sandals, but his eyes have not opened.' (Wuzhuo Zong (Wúzhuó Zǒng, a Chan master's name))

'Zhang San (Zhāng Sān, a person's name) is not dead, Li Si (Lǐ Sì, a person's name) comes to demand his life. Burdening the east and west villages, Chen Liu Wang Ba (Chén Liù Wáng Bā, referring to everyone). Officially selling the fields and gardens until they are empty.' (Meng'an Lu (Mèng'ān Lǜ, a Chan master's name))

'The willow color on the east street trails smoky green, the peach blossoms in the west alley reflect red. Looking left and right, not satisfied, all at once entrusted to the east wind.' (Nan'an Yi (Nán'ān Yī, a Chan master's name))

'The Qin people (Qín rén, referring to people skilled in a certain art) are accustomed to playing with the Chu people's (Chǔ rén, referring to the object of the game) ball (qiú, ball). Deceiving and tricking infants to chase both ends. Without the east wind to match the beat,'

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

管教狼藉在汀洲。(阿盤珠)

學琴事棉弓。寫字相科斗。天地泄其元。兒孫壞卻手。占波國里覓同心。赤髮波斯舂木臼。(節巖琇)

海棠無語夢癡癡。粉蝶偷香得意時。無奈畫樓歌又作。黃鶯不放宿高枝。(雪奇靜)

半架薔薇滿院香。一番風過一番涼。落英昨夜飄零處。惹得遊蜂上下狂。(法林音)

閉門作活假惺惺。一拶分明露賊身。若也和贓齊捉敗。免教莊主謝臨門。(𠁼三圓)

古德曰。者一片田地分付來多少時也。我立地待汝構去。

法眼益云。山僧如今坐地。待汝構去。還有道理也無。那個親。那個疏。試裁斷看。　昭覺勤云。者一片田地分付來多少時也。我今日當衆慶懺。　慧云盛云。三老橫身為物。太煞婆心。其奈風波似難摺合。山僧則不然。者一片田地分付來多少時也。我倦要睡去。　石霜尊云。者一片田地分付來多少時也。因甚諸人蹋不著。祇為分明極。翻令所得遲。

古德因僧問。一陽來複。日長一線。未審佛法長多少。德曰長一線。又問一古德。德曰一線長。

薦福璨云。一等共行山下路。眼中各自別煙雲。　高峰妙云。就窠打劫。還他二老本分鉗錘。若謂佛法短長。端的未夢見在。今日忽有問西峰佛法長多少。祇向他道。東西十萬

【現代漢語翻譯】 現代漢語譯本： 管教狼藉在汀洲。(阿盤珠)

學琴之事如同用棉弓彈奏。寫字如同描摹蝌蚪文。天地泄露了它的元氣。兒孫卻敗壞了這門手藝。在占波國（Champa，古代東南亞國家）里尋找知音。赤髮波斯人（Red-haired Persian）用木臼舂米。(節巖琇)

海棠花默默無語，沉浸在癡夢中。粉蝶偷取花香，得意洋洋。無奈畫樓里歌聲又起。黃鶯不讓其他鳥兒在高枝上棲息。(雪奇靜)

半架薔薇，滿院飄香。一陣風吹過，帶來一陣涼意。昨夜落花飄零的地方。引得遊蜂上下飛舞，瘋狂追逐。(法林音)

閉門修行，裝模作樣。一經勘驗，立刻暴露賊身。如果人贓俱獲，一起被捉住。就免得莊主親自上門感謝了。(𠁼三圓)

古德說：『這一片田地交付給你們多少時間了？』我站在這裡等待你們去耕耘。

法眼益禪師說：『山僧我現在坐在這裡，等待你們去耕耘。』這裡面還有道理嗎？哪個親近？哪個疏遠？試著判斷看看。昭覺勤禪師說：『這一片田地交付給你們多少時間了？』我今天當衆懺悔。慧云盛禪師說：『三老橫加干涉，實在是婆婆媽媽的心腸。無奈風波難以平息。』山僧我就不一樣了，『這一片田地交付給你們多少時間了？』我困了，想要睡覺去了。石霜尊禪師說：『這一片田地交付給你們多少時間了？』為什麼你們都無法觸及？只因爲太過分明，反而導致領悟遲緩。

古德因有僧人問：『一陽復生，白天增長一線，不知佛法增長了多少？』古德說：『增長了一線。』又問另一位古德，古德說：『一線長。』

薦福璨禪師說：『一同行走在山下的路上，眼中所見卻是各自不同的煙雲。』高峰妙禪師說：『就著現成的處境進行截奪，還是這兩位老禪師的本分手段。如果說佛法有長短，那真是做夢都沒夢到。』今天如果有人問西峰的佛法有多長，只管對他說：『東西十萬（里）。』 English version: Guǎn jiào lángjí zài tīngzhōu. (Ā pán zhū)

Learning the qin (Chinese zither) is like playing with a cotton bow. Writing is like tracing tadpole script. Heaven and earth reveal their essence. But descendants ruin the craft. Seek a kindred spirit in Champa (Zhānbō guó) (ancient Southeast Asian kingdom). A red-haired Persian (Chì fà bōsī rén) grinds rice with a wooden mortar. (Jié yán xiù)

The crabapple tree is silent, lost in a foolish dream. The powder-winged butterfly steals fragrance, pleased with itself. Helplessly, songs rise again from the painted pavilion. The oriole does not allow other birds to roost on the high branches. (Xuě qí jìng)

Half a trellis of roses fills the courtyard with fragrance. A gust of wind brings a touch of coolness. Where the fallen petals drifted last night. It attracts the wandering bees, flying up and down in a frenzy. (Fǎ lín yīn)

Practicing in seclusion, feigning sincerity. One test clearly exposes the thief's true nature. If caught red-handed with the stolen goods. It saves the landlord from having to thank you at the door. (𠁼 sān yuán)

An ancient master said: 'How much time has this field been entrusted to you?' I stand here waiting for you to cultivate it.

Fayan Yi (Fǎyǎn Yì) Zen master said: 'This old monk is now sitting here, waiting for you to cultivate it.' Is there any reason in this? Which is close? Which is distant? Try to judge and see. Zhaojue Qin (Zhāojué Qín) Zen master said: 'How much time has this field been entrusted to you?' Today I repent publicly. Huiyun Sheng (Huiyún Shèng) Zen master said: 'The three elders interfere, truly with a grandmotherly heart. But the storms are difficult to calm.' This old monk is different, 'How much time has this field been entrusted to you?' I am tired and want to sleep. Shishuang Zun (Shíshuāng Zūn) Zen master said: 'How much time has this field been entrusted to you?' Why can't you all touch it? Only because it is too clear, it leads to delayed understanding.

An ancient master, because a monk asked: 'The yang returns, the day grows a line longer, I wonder how much the Buddha-dharma has grown?' The master said: 'It has grown a line.' Another ancient master was asked, and the master said: 'A line long.'

Jianfu Can (Jiànfú Càn) Zen master said: 'Walking together on the road below the mountain, what is seen in the eyes are different clouds and mists.' Gaofeng Miao (Gāofēng Miào) Zen master said: 'To rob in the existing situation is still the original means of these two old Zen masters. If you say that the Buddha-dharma has length, then you haven't even dreamed of it.' Today, if someone asks how long the Buddha-dharma of West Peak is, just tell him: 'East and West, ten thousand (li).'

【English Translation】 Guǎn jiào lángjí zài tīngzhōu. (Ā pán zhū)

Learning the qin (Chinese zither) is like playing with a cotton bow. Writing is like tracing tadpole script. Heaven and earth reveal their essence. But descendants ruin the craft. Seek a kindred spirit in Champa (Zhānbō guó) (ancient Southeast Asian kingdom). A red-haired Persian (Chì fà bōsī rén) grinds rice with a wooden mortar. (Jié yán xiù)

The crabapple tree is silent, lost in a foolish dream. The powder-winged butterfly steals fragrance, pleased with itself. Helplessly, songs rise again from the painted pavilion. The oriole does not allow other birds to roost on the high branches. (Xuě qí jìng)

Half a trellis of roses fills the courtyard with fragrance. A gust of wind brings a touch of coolness. Where the fallen petals drifted last night. It attracts the wandering bees, flying up and down in a frenzy. (Fǎ lín yīn)

Practicing in seclusion, feigning sincerity. One test clearly exposes the thief's true nature. If caught red-handed with the stolen goods. It saves the landlord from having to thank you at the door. (𠁼 sān yuán)

An ancient master said: 'How much time has this field been entrusted to you?' I stand here waiting for you to cultivate it.

Fayan Yi (Fǎyǎn Yì) Zen master said: 'This old monk is now sitting here, waiting for you to cultivate it.' Is there any reason in this? Which is close? Which is distant? Try to judge and see. Zhaojue Qin (Zhāojué Qín) Zen master said: 'How much time has this field been entrusted to you?' Today I repent publicly. Huiyun Sheng (Huiyún Shèng) Zen master said: 'The three elders interfere, truly with a grandmotherly heart. But the storms are difficult to calm.' This old monk is different, 'How much time has this field been entrusted to you?' I am tired and want to sleep. Shishuang Zun (Shíshuāng Zūn) Zen master said: 'How much time has this field been entrusted to you?' Why can't you all touch it? Only because it is too clear, it leads to delayed understanding.

An ancient master, because a monk asked: 'The yang returns, the day grows a line longer, I wonder how much the Buddha-dharma has grown?' The master said: 'It has grown a line.' Another ancient master was asked, and the master said: 'A line long.'

Jianfu Can (Jiànfú Càn) Zen master said: 'Walking together on the road below the mountain, what is seen in the eyes are different clouds and mists.' Gaofeng Miao (Gāofēng Miào) Zen master said: 'To rob in the existing situation is still the original means of these two old Zen masters. If you say that the Buddha-dharma has length, then you haven't even dreamed of it.' Today, if someone asks how long the Buddha-dharma of West Peak is, just tell him: 'East and West, ten thousand (li).'

南北八千。　像田現云。二老宿雖有補綴虛空手段。要且紅線未斷。祇向長短上作活計。今日有恁么問。山僧祇向他道。休將玉線較長短。好把金針繡出看。

古德于門上書心字。囪上書心字。壁上書心字。

法眼益云。門上但書門字。窗上但書窗字。壁上但書壁字。　玄覺遂云。門上不要書門字。窗上不要書窗字。壁上不要書壁字。何故。字義炳然。　龍唐柱云。門上書個牕字。牕上書個壁字。壁上書個門字。何故。東澗水流西澗水。南山云起北山云。　白巖符云。老宿犯相違謗。法眼犯增益謗。玄覺犯損減謗。龍唐犯戲論謗。四個漢據款結案了也。還有不甘者么。試出來掙一頭看。　聖可玉云。筑萬里城連海岱。牢牢鞏固舊山河。

鍾馗夜半貼門神。貼到天明看自身。笑指門神像自己。不知自己是門神。(天岸升)

都來一節高一節。高到極頂難轉折。打個思量仔細看。當時因底恁么設。(懶放大)

萬象從教當正眼。何須較論是兼非。誰能一鏃輕將起。直破三關凱奏歸。(大戲)

古德曰。祖師九年面壁為訪知音。若恁么會。吃鐵棒有日在。又一老宿曰。祖師九年面壁何不慚愧。若與么會。更買草鞋行腳三十年。

瑯玡覺云。既不然。且道祖師面壁意作么生。良久

【現代漢語翻譯】 現代漢語譯本 『南北八千』（形容距離遙遠）。『象田現云』（形容景象奇特）。二位老宿雖然有補綴虛空的手段，但紅線並未斷絕，只是在長短上做文章。今天如果有人這樣問，山僧我只會對他說：不要用玉線來比較長短，不如用金針繡出真相來看。

古德在門上寫『心』字，在窗上寫『心』字，在墻壁上寫『心』字。

法眼益禪師說：門上只寫『門』字，窗上只寫『窗』字，墻壁上只寫『墻』字。玄覺禪師於是說：門上不要寫『門』字，窗上不要寫『窗』字，墻壁上不要寫『墻』字。為什麼？字義已經很明顯了。龍唐柱禪師說：門上寫個『窗』字，窗上寫個『墻』字，墻壁上寫個『門』字。為什麼？東澗的水流向西澗，南山的云飄向北山。白巖符禪師說：老宿犯了相違謗，法眼犯了增益謗，玄覺犯了損減謗，龍唐犯了戲論謗。這四個人已經根據罪狀結案了。還有不服氣的嗎？出來爭辯一下看看。聖可玉禪師說：修築萬里長城連線海岱，牢牢鞏固舊日的山河。

鍾馗半夜貼門神，貼到天亮看自身。笑著指著門神像自己，不知自己就是門神。（天岸升禪師）

都來一節高一節，高到極頂難以轉折。仔細思量看看，當時到底是怎麼設定的。（懶放大禪師）

萬象都應該當作正眼來看，何必計較哪個是兼哪個是非。誰能用一箭輕易射出，直接突破三關凱旋而歸。（大戲禪師）

古德說：祖師達摩九年面壁是爲了訪求知音。如果這樣理解，吃鐵棒的日子還在後頭。又一位老宿說：祖師達摩九年面壁難道不感到慚愧嗎？如果這樣理解，更應該買草鞋繼續行腳三十年。

瑯玡覺禪師說：既然不是這樣，那麼祖師面壁的真正用意是什麼呢？（停頓良久）

【English Translation】 English version 『North and South eight thousand』 (describing a great distance). 『Elephant field appears clouds』 (describing a peculiar scene). Although the two old monks have the means to mend the void, the red thread has not been broken, and they are only making a living on length. If someone asks like this today, I, the mountain monk, will only say to him: Do not use jade thread to compare length, it is better to use a golden needle to embroider the truth to see.

An ancient master wrote the character 『心』 (xin, heart/mind) on the door, the character 『心』 on the window, and the character 『心』 on the wall.

Fayan Yi (法眼益) said: Just write the character 『門』 (men, door) on the door, the character 『窗』 (chuang, window) on the window, and the character 『壁』 (bi, wall) on the wall. Xuanjue (玄覺) then said: Do not write the character 『門』 on the door, do not write the character 『窗』 on the window, do not write the character 『壁』 on the wall. Why? The meaning of the characters is already clear. Longtang Zhu (龍唐柱) said: Write the character 『窗』 on the door, the character 『壁』 on the window, and the character 『門』 on the wall. Why? The water of the east stream flows to the west stream, and the clouds of the south mountain rise to the north mountain. Baiyan Fu (白巖符) said: The old monk committed the slander of contradiction, Fayan committed the slander of augmentation, Xuanjue committed the slander of diminution, and Longtang committed the slander of frivolous talk. These four people have been convicted according to the charges. Is there anyone who is not convinced? Come out and argue about it. Shengke Yu (聖可玉) said: Build the Great Wall for thousands of miles connecting the sea and Mount Tai, firmly consolidate the old rivers and mountains.

Zhong Kui (鍾馗, a ghost-catcher in Chinese mythology) pasted the door god at midnight, and looked at himself when it was dawn. He laughed and pointed at the door god, resembling himself, not knowing that he himself was the door god. (Tian'an Sheng 天岸升)

Each section is higher than the last, so high that it is difficult to turn at the top. Think carefully about it, how was it set up at that time? (Lanfang Da 懶放大)

All phenomena should be regarded as the true eye, why bother to argue about which is combined and which is not. Who can lightly launch an arrow and directly break through the three barriers and return in triumph? (Daxi 大戲)

An ancient master said: Bodhidharma (祖師, the founder of Zen Buddhism) faced the wall for nine years to seek a kindred spirit. If you understand it this way, the days of eating iron rods are still to come. Another old monk said: Bodhidharma faced the wall for nine years, shouldn't he be ashamed? If you understand it this way, you should buy straw sandals and continue walking for thirty years.

Langya Jue (瑯玡覺) said: Since it is not like this, then what is the true intention of Bodhidharma facing the wall? (After a long pause)

云。欲得不招無間業。莫謗如來正法輪。　天童杰云。二老宿敲磚打瓦。瑯玡覺畫虎成貍。諸人要見祖師面壁底意旨么。窮坑難滿。

古德曰。佛法大有。祇是牙痛。

徑山杲云。向道莫行山下路。果聞猿叫斷腸聲。　勝法法雲。若是陶淵明。攢眉便歸去。

古德曰。長者長法身。短者短法身。

天童覺云。且道舜若多神喚什麼作法身。良久云。不可續鳧截鶴夷岳盈壑去也。

古德問曰。我三年前曾斷一人命根。而今日夜憂愁。如何免得。

綠雨蕉云。幸無干證。　法林音云。猶未絕氣在。

古德一夏並不為人說話。有僧嘆曰。我祇恁么空過一夏。不敢望和尚說佛法。得聞正因二字也得。老宿聞乃曰。阇黎莫𧬊速。若論正因。一字也無。道了扣齒曰。適來無端。不合與么道。鄰壁一老宿聞曰。好一釜羹被一顆鼠糞污卻。

報慈遂徴云。且道讚歎語不肯語。若是讚歎。為甚道鼠糞污卻也。若不肯他。有甚麼過。驗得么。　翠峰顯云。誰家鍋里無一兩顆。法林音云。自首者原其罪。　黃龍清云。二老宿祇見錐頭利不見鑿頭方。祇如者僧道不敢望和尚說佛法得聞正因兩字也得。是會不會。參玄要具通方眼。好向言中辯古今。　徑山琇云。者僧無事生事。老宿應病與藥。線

【現代漢語翻譯】 云（yún）：想要不招致無間地獄的業報，就不要誹謗如來的正法輪（zhèng fǎ lún，正確的佛法）。 天童杰（Tiāntóng Jié）說：兩個老修行敲磚打瓦，瑯玡覺（Lángyé Jué）畫虎不成反類貍。各位想要見到祖師面壁的真正意旨嗎？窮坑難以填滿。

古德（gǔdé，古代的禪師）說：佛法廣大精深，只是像牙痛一樣難以言說。

徑山杲（Jìngshān Gǎo）說：勸告人們不要走山下的小路，果然聽見猿猴的叫聲令人肝腸寸斷。 勝法法雲（Shèngfǎ Fǎyún）說：如果是陶淵明，皺著眉頭就回去了。

古德說：長者有長的法身（fǎshēn，佛的化身），短者有短的法身。

天童覺（Tiāntóng Jué）說：那麼舜若多神（Shùnruòduō shén）稱什麼為法身呢？停頓良久說：不可傚法野鴨截短鶴的腿，削平高山來填滿深谷。

有古德問道：我三年前曾經斷了一個人的命根，而今天日夜憂愁，如何才能免除這種憂愁？

綠雨蕉（Lǜyǔ Jiāo）說：幸好沒有證人。 法林音（Fǎlín Yīn）說：還有一口氣在。

有位古德一個夏天都不為人說法。有個僧人嘆息說：我只是這樣空過了一個夏天，不敢期望和尚說佛法，能聽到『正因』（zhèngyīn，正確的因）二字也好。老修行聽了就說：這位法師不要著急。如果說正因，一字也沒有。說完就敲著牙齒說：剛才無端，不該這麼說。鄰居的一位老修行聽了說：好一鍋羹被一顆老鼠屎給污染了。

報慈遂徴（Bàocí Suízhēng）問道：那麼讚歎的話不肯說，如果是讚歎，為什麼說老鼠屎污染了呢？如果不贊同他，有什麼過錯？驗證了嗎？ 翠峰顯（Cuìfēng Xiǎn）說：誰家的鍋里沒有一兩顆老鼠屎？ 法林音（Fǎlín Yīn）說：自首的人可以減輕罪責。 黃龍清（Huánglóng Qīng）說：兩個老修行只看見錐子的尖利，沒看見鑿子的方正。就像那個僧人說不敢期望和尚說佛法，能聽到『正因』兩字也好，這是會還是不會？參禪要具備通達的眼光，才能在言語中辨別古今。 徑山琇（Jìngshān Xiù）說：這個僧人無事生事，老修行對癥下藥，一線相牽。

【English Translation】 'Yun' (cloud): If you want to avoid incurring the karma of Avici Hell (Ābìdìyù, the hell of incessant suffering), do not slander the Tathagata's (Rúlái, 'Thus Come One', an epithet of the Buddha) True Dharma Wheel (zhèng fǎ lún, the correct Dharma). Tiāntóng Jié said: Two old practitioners are knocking bricks and tiles, Lángyé Jué painted a tiger but it turned out like a civet cat. Do you all want to see the true meaning of the Patriarch (Zǔshī, founder of a school of Buddhism) facing the wall? A bottomless pit is hard to fill.

An ancient master (gǔdé, ancient Chan master) said: The Buddha Dharma is vast and profound, but it's like a toothache, hard to describe.

Jìngshān Gǎo said: Advise people not to walk the path at the foot of the mountain, indeed, hearing the cries of monkeys breaks one's heart. Shèngfǎ Fǎyún said: If it were Tao Yuanming (Táo Yuānmíng, a famous Chinese poet), he would frown and go back.

An ancient master said: The long have long Dharmakayas (fǎshēn, the body of the Dharma, the embodiment of the Buddha's teachings), the short have short Dharmakayas.

Tiāntóng Jué said: Then what does Shùnruòduō shén call the Dharmakaya? After a long pause, he said: It is not permissible to imitate a wild duck by cutting off the legs of a crane, or to level mountains to fill valleys.

An ancient master asked: I killed a person three years ago, and I am worried day and night today. How can I avoid this worry?

Lǜyǔ Jiāo said: Fortunately, there are no witnesses. Fǎlín Yīn said: There is still a breath left.

An ancient master did not speak to anyone for a summer. A monk sighed and said: I have just wasted a summer like this, not daring to hope that the monk would speak the Buddha Dharma, even hearing the two words 'True Cause' (zhèngyīn, correct cause) would be good. The old practitioner heard this and said: This Dharma master, don't rush. If we talk about the True Cause, there is not a single word. After saying this, he knocked on his teeth and said: Just now, for no reason, I shouldn't have said that. An old practitioner next door heard this and said: A good pot of soup has been contaminated by a rat dropping.

Bàocí Suízhēng asked: Then you are unwilling to say words of praise, if it is praise, why do you say that rat droppings have contaminated it? If you don't agree with him, what is the fault? Has it been verified? Cuìfēng Xiǎn said: Whose pot doesn't have one or two rat droppings? Fǎlín Yīn said: Those who confess their crimes will have their punishment reduced. Huánglóng Qīng said: The two old practitioners only see the sharpness of the awl, but not the squareness of the chisel. It's like that monk saying that he doesn't dare to hope that the monk will speak the Buddha Dharma, even hearing the two words 'True Cause' would be good, is this understanding or not? To participate in Chan, you must have a thorough vision to be able to distinguish the past and present in words. Jìngshān Xiù said: This monk is creating trouble out of nothing, and the old practitioner is prescribing medicine according to the illness, connected by a single thread.

去絲來。針縫不露。爭奈未會末後句在。祇如鄰壁老宿恁么。又且如何。三臺須是大家催。

一夏調和一釜羹。傅巖猶未許爭衡。莫言污了無人見。鄰壁禪翁隻眼明。(正覺逸)

長夏無別趣。調和羹一釜。滋味頗馨香。剛地成點污。口是禍之門。舌是斬身斧。陪卻三斤鐵。祇因看錮鏴。(慈受深)

泠泠寒溜泣秋壑。才會滄溟便泛舟。見說許由曾洗耳。可憐巢父更鞭牛。(虛堂愚)

一言已出駟難追。道瞭如何悔得來。冷地被人相訐露。牙關咬定口慵開。(無文璨)

古德畜一童子並不知軌則。一行腳僧到庵乃教示童子朝昏禮儀。其童晚見老宿外歸。遂去問訊。老宿怪訝遂問誰教汝。童曰堂中上座。老宿尋喚其僧來問。上座傍家行腳是甚麼心行。者個童子養來二三年。幸自可憐生。誰教上座教壞伊。裝束了快去。黃昏雨淋淋地。被它趁出。

法眼益云。古人與么顯露些子家風。甚奇怪。且道意在於何。　法林音云。者僧當時何不回云。恁么則庵主也當出院。看他又如何安置。

古德因僧問生死以何為舟航。德曰年盡不燒錢。

年盡不燒錢。鼠穴被蛇穿。直饒玄會得。對面隔西天。(曹源生)

古德因僧問年窮歲盡時如何。德曰家家盡看野狐兒。

家

家盡看野狐兒。鐵笛橫拈撩亂吹。吹罷不知何處去。夕陽已掛柳梢西。(松源岳)

家家盡看野狐兒。見者雖多識者稀。百怪千妖俱掃跡。春風已到萬年枝。(晦叟光)

古德垂語。十字街頭起一間茅廁。祇是不許人屙。后僧舉似南堂靜。堂曰。你先屙了。更教甚麼人屙。宿聞焚香遙望南堂拜謝。

五祖蕉云。南堂知而故犯。老宿一款便招。撿點將來。總不出屙屎見解。

古德曰。日出心光曜。天陰性地昏。不知天地者。剛道有乾坤。

南石琇云。與么說話。古今徹悟者如稻麻竹葦。錯會者如稻麻竹葦。以拂子畫一畫云。阿耨達池深四十由旬。闊四十由旬。

古德因聖僧像被屋漏滴。有人問。既是聖僧為甚麼有漏。德無對。

天臺韶代云。無漏不是聖僧。　法林音代云。上座明日把茅蓋頭。也有五千毳徒。

古德偈曰。五蘊山頭一段空。同門出入不相逢。無量劫來賃屋住。到頭不識主人公。

有老宿云。既不識他。當初問甚麼人賃。

古德因僧問古鏡未磨時如何。德云不施功。曰磨后如何。德曰不照燭。

龍池傳別云。古鏡未磨時如何。云見明不見暗。云磨后如何。云見暗不見明。

古德問僧近離甚處。曰東川。師曰。雙澗孤松。煙清月

【現代漢語翻譯】 現代漢語譯本 『家家盡看野狐兒』。鐵笛橫著隨意吹奏，吹完后不知去向何處，夕陽已經掛在柳樹梢頭西邊。（松源岳）

『家家盡看野狐兒』。看見的人雖多，但認識的人很少。各種怪異和妖邪都消失了軌跡，春風已經吹到了萬年枝上。（晦叟光）

有位古德（古代有德行的僧人）說：在十字街頭建一間茅廁，只是不許人拉屎。後來有僧人把這件事告訴南堂靜禪師。南堂說：你先拉了再說，還教什麼人拉？宿聞焚香遙望南堂拜謝。

五祖蕉云禪師評論說：南堂是明知故犯，老宿（指提問的僧人）一下子就被招了。仔細檢查起來，總不出拉屎的見解。

有位古德說：太陽出來，心光照耀；天陰沉，自性之地昏暗。不認識天地的人，偏偏說有乾坤。

南石琇禪師說：這樣說話，古今徹悟的人多如稻麻竹葦，錯會的人也多如稻麻竹葦。用拂塵畫一下說：阿耨達池（Anavatapta，無熱惱池，傳說中位於雪山之北的大湖）深四十由旬（Yojana，古印度長度單位），闊四十由旬。

有位古德因為聖僧像被屋頂漏雨滴到，有人問：既然是聖僧，為什麼還會漏雨？古德無言以對。

天臺韶禪師代答說：沒有漏的就不是聖僧。法林音禪師代答說：上座（對僧人的尊稱）明天把茅草蓋在頭上，也有五千毳徒（指穿毛衣的僧人）。

有位古德作偈說：五蘊（Skandha，色、受、想、行、識）山頭一片空，同門出入不相逢。無量劫（Kalpa，極長的時間單位）來租房住，到頭來不認識主人公。

有位老宿說：既然不認識他，當初問什麼人租的房？

有位古德因為有僧人問：古鏡未磨時如何？古德說：不施功。僧人問：磨后如何？古德說：不照燭。

龍池傳禪師另外一種說法是：古鏡未磨時如何？答：見明不見暗。問：磨后如何？答：見暗不見明。

有位古德問僧人：最近從哪裡來？答：東川。師父說：雙澗孤松，煙清月...

【English Translation】 English version 『Every family watches the wild fox.』 He holds the iron flute horizontally and blows it randomly. After playing, he doesn't know where to go. The setting sun is already hanging on the willow branches to the west. (Songyuan Yue)

『Every family watches the wild fox.』 Although many see it, few recognize it. All kinds of monsters and demons have disappeared without a trace. The spring breeze has already reached the branches of ten thousand years. (Huisou Guang)

An ancient worthy (an ancient virtuous monk) said: Build a latrine at the crossroads, but it is not allowed for people to defecate. Later, a monk told this to Chan Master Nantang Jing. Nantang said: You defecate first, then who else needs to defecate? Su Wen burned incense and bowed to Nantang from afar to express his gratitude.

Chan Master Wuzu Jiao commented: Nantang knowingly violated the rule, and the old monk (referring to the questioning monk) was immediately caught. Upon careful examination, it all boils down to the understanding of defecation.

An ancient worthy said: When the sun rises, the light of the mind shines; when the sky is gloomy, the ground of self-nature is dark. Those who do not know heaven and earth insist that there are Qian (heaven) and Kun (earth).

Chan Master Nanshi Xiu said: Speaking like this, those who have thoroughly awakened throughout history are as numerous as rice, hemp, bamboo, and reeds, and those who misunderstand are also as numerous as rice, hemp, bamboo, and reeds. He drew with a whisk and said: Anavatapta Lake (Anavatapta, the lake without heat, said to be a large lake north of the snowy mountains) is forty yojanas (Yojana, an ancient Indian unit of length) deep and forty yojanas wide.

An ancient worthy, because the statue of a holy monk was dripped on by a leaking roof, someone asked: Since it is a holy monk, why is there a leak? The ancient worthy was speechless.

Chan Master Tiantai Shao replied on his behalf: If there is no leak, it is not a holy monk. Chan Master Falin Yin replied on his behalf: If the senior monk (a respectful term for monks) puts thatch on his head tomorrow, there will also be five thousand hair-clad disciples (referring to monks wearing woolen clothes).

An ancient worthy composed a verse: On the top of the mountain of the five aggregates (Skandha, form, sensation, perception, volition, consciousness) is a void, those who enter and leave the same gate do not meet. Living in a rented house for countless kalpas (Kalpa, an extremely long unit of time), in the end, one does not recognize the master of the house.

An old monk said: Since you don't recognize him, who did you ask to rent the house from in the first place?

An ancient worthy, because a monk asked: What is it like when an ancient mirror is not polished? The ancient worthy said: No effort is applied. The monk asked: What is it like after polishing? The ancient worthy said: It does not illuminate.

Chan Master Longchi Chuan has another saying: What is it like when an ancient mirror is not polished? Answer: It sees light but does not see darkness. Question: What is it like after polishing? Answer: It sees darkness but does not see light.

An ancient worthy asked a monk: Where did you come from recently? Answer: Dongchuan. The master said: Twin streams and a solitary pine, clear smoke and moon...

白。那個是上座主人公。曰始屆洞安便遭此問。師曰記劍刻舟。破珠求影。豈不是阇黎境界。喫茶去。曰那個是洞安正主。師曰途中駒子不勝驊騮。僧禮拜。師曰胡人打令舞拍全無。

仙巖鑒云。古德和糠糶米。者僧竊草為霸。若是正主。俱未識在。

日竿曙色涌青巒。萬壑千巖氣象寬。誰料風雲多變態。霎時雲雨滿山川。(永寧鼎)

有二古德住庵旬日不會。一日相見。上庵主問。多時不見。向什麼處去。下庵主曰。在庵中造個無縫塔。上庵主曰。某甲也要造一個。請借塔㨾看。下庵主曰。何不早說。恰被人借去了也。

法眼益徴云。且道是借他㨾不借他㨾。

無縫塔㨾子。兩手抬不起。被人借將去。至今尋未已。尋未已。天上人間知幾幾。(月庵果)

恰好被人借去了。莫言鄰舍不通容。團圞無縫難安筆。祇抹煙雲一兩重。(石林鞏)

尊宿因僧到相看。值不在。遂看主事。事曰參見和尚也未。曰未。主事乃指狗子曰。上人要見和尚。但禮拜者狗子。僧無語。后古德歸得聞乃曰。作么生免得無語。

雲門偃云。欲觀其師先觀弟子。　法林音代但向狗云。待和尚歸來。莫道我無語好。

座主念彌陀名號次。小師遂喚和尚。及其回顧。小師不對。如是數回。

座主叱之。小曰。和尚幾年喚它即得。某甲才喚便乃惡發。

石庵琈代云我不如汝。　法林音代云。汝作惡發會那。

僧入冥見地藏菩薩問平生修何行業。僧曰誦法華經。藏曰。止止不須說。我法妙難思。為是說不說。其僧無對。

寶壽新代云。何必重宣。　歸宗柔代云。此迴歸去敢請流通。　綠雨蕉云。與么則趁便迴向去也。　法林音代云。大士三十年後莫忘卻此語。

老宿因人問。魚以水為命。為甚麼卻死在水裡。

天龍機云。是伊為甚麼不去岸上死。　綠雨蕉云。沒處去。　愚庵及云。怕爛卻那。　法林音代云。梢郎子未遇人在。

云蓋山僧乞瓦造殿。有人問。既是云蓋何用乞瓦。僧無對。

綠雨蕉代云。春無三日晴。　法林音代云。有勞功用。

高麗國來錢塘刻觀音聖像。及舁上船。竟不能動。因請入明州開元寺供養。後有設問。無剎不現身。聖像為什麼不去高麗國。

長慶棱云。現身雖普。睹像生偏。　法眼益別云。識得觀音未。　曉庵昱云。眾生顛倒。迷己逐物。　法林音代云。莫道山僧令行不去。

有僧因童子上經次。僧令著函內。童曰某甲念底向那裡著。僧無對。

䒢溪森云。者僧何不道。看你狼藉。是即是。風前橄欖。日下

【現代漢語翻譯】 現代漢語譯本 座主斥責小僧。小僧說：『和尚您叫它（指某種事物或狀態）幾年才能得其要領，我才一叫就引發惡念。』

石庵琈（Shi'an Fu）代答說：『我不如你。』 法林音（Fa Lin Yin）代答說：『你作惡念會怎麼樣？』

有僧人進入冥界，見到地藏菩薩（Dizang Pusa，Bodhisattva Ksitigarbha），問他平生修習什麼行業。僧人說：『誦讀《法華經》（Lotus Sutra）。』 地藏菩薩說：『停止，停止，不必說了。《法華經》的法義玄妙難以思議，是說也不是說。』 那僧人無言以對。

寶壽新（Baoshou Xin）代答說：『何必重複宣說。』 歸宗柔（Guizong Rou）代答說：『這次回去，敢請菩薩允許流通此經。』 綠雨蕉（Lvyu Jiao）說：『既然這樣，就趁便迴向吧。』 法林音（Fa Lin Yin）代答說：『大士（指地藏菩薩），三十年後不要忘記這句話。』

有老修行因為有人問：『魚以水為生命，為什麼卻死在水裡？』

天龍機（Tianlong Ji）代答說：『是它為什麼不去岸上死？』 綠雨蕉（Lvyu Jiao）代答說：『沒地方去。』 愚庵及（Yu'an Ji）代答說：『怕腐爛嗎？』 法林音（Fa Lin Yin）代答說：『還沒有遇到擺渡人。』

云蓋山（Yungai Mountain）的僧人乞討瓦片建造殿宇。有人問：『既然是云蓋山，為什麼還要乞討瓦片？』 僧人無言以對。

綠雨蕉（Lvyu Jiao）代答說：『春天沒有三天晴。』 法林音（Fa Lin Yin）代答說：『白費功夫。』

高麗國（Goryeo）來錢塘（Qiantang）雕刻觀音（Guanyin，Avalokitesvara）聖像，等到抬上船時，竟然無法移動。因此請到明州（Mingzhou）開元寺（Kaiyuan Temple）供養。後來有人設問：『沒有地方不顯現身，聖像為什麼不去高麗國？』

長慶棱（Changqing Leng）說：『顯現身雖然普遍，但見到聖像則生起特別的因緣。』 法眼益（Fayan Yi）另外說：『認識觀音了嗎？』 曉庵昱（Xiao'an Yu）說：『眾生顛倒，迷惑自己而追逐外物。』 法林音（Fa Lin Yin）代答說：『不要說山僧的命令列不通。』

有僧人因為童子誦經，僧人命令童子把經放到盒子裡。童子說：『我念誦的經放到哪裡？』 僧人無言以對。

䒢溪森（Zhixi Sen）說：『這個僧人為什麼不說：看你這樣狼藉。』 是即是，風前橄欖，日下

【English Translation】 English version The abbot scolded the young monk. The young monk said, 'Venerable Abbot, how many years have you been calling it (referring to something or a state) to grasp its essence? I have only just called it, and it immediately evokes evil thoughts.'

Shi'an Fu (石庵琈) answered on his behalf: 'I am not as good as you.' Fa Lin Yin (法林音) answered on his behalf: 'What will happen if you create evil thoughts?'

A monk entered the underworld and saw Bodhisattva Ksitigarbha (地藏菩薩, Dizang Pusa), asking what practices he had cultivated throughout his life. The monk said, 'Reciting the Lotus Sutra (法華經).' Bodhisattva Ksitigarbha said, 'Stop, stop, no need to say more. The Dharma of the Lotus Sutra is profound and difficult to fathom, it is both speaking and not speaking.' The monk was speechless.

Baoshou Xin (寶壽新) answered on his behalf: 'Why repeat the proclamation?' Guizong Rou (歸宗柔) answered on his behalf: 'Upon returning this time, I dare to request the Bodhisattva's permission to circulate this sutra.' Lvyu Jiao (綠雨蕉) said: 'In that case, let's dedicate the merit accordingly.' Fa Lin Yin (法林音) answered on his behalf: 'Great Bodhisattva (referring to Bodhisattva Ksitigarbha), do not forget these words after thirty years.'

An old practitioner was asked: 'Fish take water as their life, why do they die in the water?'

Tianlong Ji (天龍機) answered on his behalf: 'Why doesn't it go die on the shore?' Lvyu Jiao (綠雨蕉) answered on his behalf: 'Nowhere to go.' Yu'an Ji (愚庵及) answered on his behalf: 'Afraid of rotting?' Fa Lin Yin (法林音) answered on his behalf: 'The ferryman has not yet met the person.'

A monk from Yungai Mountain (云蓋山) begged for tiles to build a temple. Someone asked: 'Since it is Yungai Mountain, why beg for tiles?' The monk was speechless.

Lvyu Jiao (綠雨蕉) answered on his behalf: 'Spring has no three days of sunshine.' Fa Lin Yin (法林音) answered on his behalf: 'A waste of effort.'

The Goryeo (高麗國) kingdom came to Qiantang (錢塘) to carve a sacred image of Avalokitesvara (觀音, Guanyin). When they tried to carry it onto the ship, it could not be moved. Therefore, they invited it to be enshrined at Kaiyuan Temple (開元寺) in Mingzhou (明州). Later, someone posed the question: 'There is no place where the body does not manifest, why doesn't the sacred image go to Goryeo?'

Changqing Leng (長慶棱) said: 'Although the manifestation of the body is universal, seeing the image gives rise to special conditions.' Fayan Yi (法眼益) said separately: 'Do you recognize Avalokitesvara?' Xiao'an Yu (曉庵昱) said: 'Sentient beings are inverted, deluded by themselves and chasing after external things.' Fa Lin Yin (法林音) answered on his behalf: 'Don't say that this mountain monk's orders are not carried out.'

A monk, because a young boy was reciting scriptures, ordered the boy to put the scriptures in a box. The boy said: 'Where do I put the scriptures I am reciting?' The monk was speechless.

Zhixi Sen (䒢溪森) said: 'Why didn't this monk say: Look at your mess.' It is so, an olive in the wind, under the sun

恍榔。　法林音代云。者童子得恁么鈍置。

藏主問僧何不看經。曰不識字。藏曰何不問人。僧展手曰是什麼字。藏無對。

法林音代云。前言不副后語。

袖中寶劍摩星斗。肘后靈符照八方。撥轉日前關棙子。從教天下竟茫茫。(誰庵演)

鶴立蛇行勢不休。五天梵字鬼神愁。孔門弟子無人識。碧眼胡僧笑點頭。(六巖輝)

老宿問一座主。疏鈔解義廣略如何。主曰。鈔解疏。疏解經。宿曰。經解什麼。主無對。

法林音代云。山下與汝飯吃者具眼不具眼。

生平蘊業頓偏圓。開口全彰字字玄。拶到羅紋結角處。青山翠鎖斷雲煙。(粟庵鼎)

臺州六通院僧欲渡船。有人問。既是六通。為甚麼假船。僧無語。

天臺韶代云。不欲驚眾。　綠雨蕉代云。理長則就。　法林音代云。山僧日前有人恁么問。也似今日恁么答。

廣南住庵僧值大王出獵。吏人報。大王來起。僧曰。非但大王來。佛來也不起。王乃問佛豈不是卿師。僧曰是。王曰見師為什麼不起。僧無語。

法眼益代云。未足酬恩。　保寧勇代云。相識滿天下。今朝遇一人。　天寧琦云。欲觀其師。先觀弟子。　白巖符代云。子不重則父不尊。　河渚謙云。今日小出大遇。　綠雨蕉代云。

【現代漢語翻譯】 現代漢語譯本： 恍榔（象聲詞）。法林音代說：『這個童子怎麼被如此輕視？』

藏主問僧人：『為什麼不看經？』僧人說：『不識字。』藏主說：『為什麼不問人？』僧人伸出手說：『這是什麼字？』藏主無言以對。

法林音代說：『前言不搭后語。』

『袖中寶劍磨星斗，肘后靈符照八方。撥轉日前關棙子，從教天下竟茫茫。』（誰庵演）

『鶴立蛇行勢不休，五天梵字鬼神愁。孔門弟子無人識，碧眼胡僧笑點頭。』（六巖輝）

老宿問一座主：『疏鈔解義，廣略如何？』座主說：『鈔解疏，疏解經。』老宿說：『經解什麼？』座主無言以對。

法林音代說：『山下與你飯吃的人，有眼光還是沒眼光？』

『生平蘊業頓偏圓，開口全彰字字玄。拶到羅紋結角處，青山翠鎖斷雲煙。』（粟庵鼎）

臺州六通院的僧人想要渡船。有人問：『既然是六通，為什麼還要藉助船？』僧人無語。

天臺韶代說：『不欲驚眾。』綠雨蕉代說：『理長則就。』法林音代說：『山僧之前有人這樣問，也像今天這樣回答。』

廣南住庵的僧人遇到大王出獵。官吏稟報：『大王來了，請起立。』僧人說：『不僅是大王來，佛來也不起。』大王於是問：『佛豈不是你的老師？』僧人說是。大王說：『見到老師為什麼不起立？』僧人無言以對。

法眼益代說：『未足酬恩。』保寧勇代說：『相識滿天下，今朝遇一人。』天寧琦說：『欲觀其師，先觀弟子。』白巖符代說：『子不重則父不尊。』河渚謙說：『今日小出大遇。』綠雨蕉代說：

【English Translation】 English version: Huanglang (onomatopoeia). Falin Yin said: 'How can this child be treated with such contempt?'

The abbot asked a monk: 'Why don't you read the sutras?' The monk said: 'I can't read.' The abbot said: 'Why don't you ask someone?' The monk held out his hand and said: 'What character is this?' The abbot was speechless.

Falin Yin said: 'The former words do not match the latter.'

'The precious sword in the sleeve grinds the stars, the magic talisman behind the elbow illuminates all directions. Turn the latch before the sun, and let the world be vast and boundless.' (Shuian Yan)

'The crane stands and the snake moves, the momentum does not stop, the Sanskrit words of the five heavens make ghosts and gods worry. The disciples of Confucius do not recognize it, the blue-eyed foreign monk smiles and nods.' (Liuyan Hui)

An old monk asked a chief monk: 'How is the commentary on the sutra, in terms of breadth and brevity?' The chief monk said: 'The commentary explains the subcommentary, and the subcommentary explains the sutra.' The old monk said: 'What does the sutra explain?' The chief monk was speechless.

Falin Yin said: 'Do those who give you food under the mountain have eyes or not?'

'A lifetime of accumulated karma, suddenly partial and complete, opening the mouth fully reveals the profound meaning of each word. Pressing to the point where the lines are knotted, the green mountains lock the broken clouds and smoke.' (Su'an Ding)

A monk from Liutong Temple in Taizhou wanted to cross the river by boat. Someone asked: 'Since you have the six supernatural powers, why do you need a boat?' The monk was speechless.

Tiantai Shao said: 'Do not want to startle the crowd.' Lvyu Jiao said: 'If the principle is long, then follow it.' Falin Yin said: 'A mountain monk was asked like this before, and answered like this today.'

A monk living in a hermitage in Guangnan encountered the king going out hunting. An official reported: 'The king is coming, please rise.' The monk said: 'Not only if the king comes, but even if the Buddha comes, I will not rise.' The king then asked: 'Isn't the Buddha your teacher?' The monk said yes. The king said: 'Why don't you rise when you see your teacher?' The monk was speechless.

Fayan Yi said: 'Not enough to repay the kindness.' Baoning Yong said: 'Acquaintances are all over the world, but today I meet one.' Tianning Qi said: 'If you want to see the teacher, first see the disciple.' Baiyan Fu said: 'If the son is not respected, then the father is not honored.' Hezhu Qian said: 'Today a small outing meets a great opportunity.' Lvyu Jiao said:

不是貧道見處。　法林音代云。吏人今日勞汝證明。

曹溪守衣缽侍者因僧到。乃提起衣曰。者是大庾嶺頭提不起底。僧曰為什麼卻在上座手裡。侍者無對。

雲門偃云。彼此不了。又于無語處代云。遠向不如親到。又云是獅子兒。　天岳晝云。負命者上鉤。又云。大師滅度久矣。　法林音代云。移盤吃飯漢。

有一行者隨法師入佛殿。向佛而唾。法師曰。行者少去就。何以唾佛。者曰將無佛處來與某甲唾。法師無語。

溈山祐云。仁者卻不仁者。不仁者卻仁者。　仰山寂代法師但唾行者。行者若有語。即向伊道還我無行者處來。　資福侶代法師便打。又云。也祇救得一半。　天岳晝云。合取狗口。　法林音代云。無佛處用唾作么。

泗州塔頭侍者及時鎖門。有人問。既是三界大師。為甚麼被弟子鎖。侍者無對。

法眼代云。弟子鎖。大師鎖。　法燈代云。還我鎖匙來。　老宿代云。吉州鎖。虔州鎖。　法林音代但度鎖匙云。牢牢收取。

及時關鎖意深深。問處分明驗假真。三月誰知桃李樹。紅紅白白是陽春。(智觀慧)

有道流在佛殿前背坐。僧曰道士莫背佛。道流曰大德。本教中道佛身充滿於法界。向甚麼處坐即得。僧無對。

法眼代云。識得汝。　法

【現代漢語翻譯】 現代漢語譯本： 『不是貧道見處。』（不是我道士所能理解的地方。）法林音代云：『吏人今日勞汝證明。』（官爺今天麻煩你來證明。） 曹溪（Caoxi，地名，指曹溪惠能）守衣缽侍者因僧到，乃提起衣曰：『者是大庾嶺頭提不起底。』（這件袈裟是在大庾嶺上提不起來的。）僧曰：『為什麼卻在上座手裡？』（為什麼現在卻在你手裡？）侍者無對。 雲門偃（Yunmen Yan，人名，雲門宗創始人）云：『彼此不了。』（彼此都不明白。）又于無語處代云：『遠向不如親到。』（遠遠地嚮往不如親自到達。）又云：『是獅子兒。』（是獅子之子。）天岳晝（Tianyue Zhou，人名）云：『負命者上鉤。』（欠債的人上鉤了。）又云：『大師滅度久矣。』（大師涅槃很久了。）法林音代云：『移盤吃飯漢。』（只會換個盤子吃飯的人。） 有一行者隨法師入佛殿，向佛而唾。法師曰：『行者少去就。何以唾佛？』（你這行者太不像話了，為什麼向佛吐唾沫？）者曰：『將無佛處來與某甲唾。』（你找個沒有佛的地方來給我吐唾沫。）法師無語。 溈山祐（Weishan You，人名）云：『仁者卻不仁者，不仁者卻仁者。』（仁慈的人反而不仁慈，不仁慈的人反而仁慈。）仰山寂（Yangshan Ji，人名）代法師但唾行者。行者若有語，即向伊道：『還我無行者處來。』（如果行者說話，就對他說：把沒有行者的地方還給我。）資福侶（Zifu Lü，人名）代法師便打。又云：『也祇救得一半。』（也只能救一半。）天岳晝云：『合取狗口。』（閉上你的狗嘴。）法林音代云：『無佛處用唾作么？』（沒有佛的地方，你吐唾沫幹什麼？） 泗州（Sizhou，地名）塔頭侍者及時鎖門。有人問：『既是三界大師，為甚麼被弟子鎖？』（既然是三界大師，為什麼被弟子鎖起來？）侍者無對。 法眼（Fayan，人名，法眼宗創始人）代云：『弟子鎖，大師鎖。』（是弟子鎖的，也是大師鎖的。）法燈（Fadeng，人名）代云：『還我鎖匙來。』（把鑰匙還給我。）老宿代云：『吉州鎖，虔州鎖。』（是吉州的鎖，是虔州的鎖。）法林音代但度鎖匙云：『牢牢收取。』（好好收起來。） 『及時關鎖意深深，問處分明驗假真。三月誰知桃李樹，紅紅白白是陽春。』(智觀慧) 有道流在佛殿前背坐。僧曰：『道士莫背佛。』（道士不要背對佛。）道流曰：『大德，本教中道佛身充滿於法界，向甚麼處坐即得？』（大師，我們教義說佛身充滿整個法界，我朝哪個方向坐才能不背對佛呢？）僧無對。 法眼代云：『識得汝。』（我認出你了。）法林音代云：『者畜生。』（這個畜生。)

【English Translation】 English version: 'It's not what I, a Taoist, can understand.' Falinyin substitutes, saying: 'Official, thank you for your trouble in providing proof today.' A attendant guarding the robe of Caoxi (Caoxi, place name, referring to Huineng of Caoxi) because a monk arrived, then raised the robe and said: 'This is what could not be lifted at Dayu Ridge.' The monk said: 'Why is it in your hands, venerable one?' The attendant had no reply. Yunmen Yan (Yunmen Yan, person's name, founder of the Yunmen School) said: 'Neither understands the other.' And in a place of silence, he substituted, saying: 'Distant longing is not as good as personal arrival.' He also said: 'It is a lion's cub.' Tianyue Zhou (Tianyue Zhou, person's name) said: 'The one burdened with debt is hooked.' He also said: 'The great master has passed away long ago.' Falinyin substitutes, saying: 'A rice-eating fellow who only moves the plate.' A practitioner followed a Dharma master into the Buddha hall and spat towards the Buddha. The Dharma master said: 'Practitioner, you are lacking in propriety. Why do you spit at the Buddha?' The practitioner said: 'Find me a place where there is no Buddha, and I will spit there.' The Dharma master had no reply. Weishan You (Weishan You, person's name) said: 'The benevolent one is actually not benevolent; the not benevolent one is actually benevolent.' Yangshan Ji (Yangshan Ji, person's name) substitutes for the Dharma master by simply spitting at the practitioner. If the practitioner speaks, he immediately says to him: 'Return to me the place where there is no practitioner.' Zifu Lü (Zifu Lü, person's name) substitutes for the Dharma master by hitting him. He also said: 'Only half can be saved.' Tianyue Zhou said: 'Shut the dog's mouth.' Falinyin substitutes, saying: 'Where there is no Buddha, what's the use of spitting?' The attendant at the head of the pagoda in Sizhou (Sizhou, place name) locked the door in time. Someone asked: 'Since he is the great master of the Three Realms, why is he locked up by his disciple?' The attendant had no reply. Fayan (Fayan, person's name, founder of the Fayan School) substitutes, saying: 'The disciple locks, the master locks.' Fadeng (Fadeng, person's name) substitutes, saying: 'Return the key to me.' An old monk substitutes, saying: 'The lock of Jizhou, the lock of Qianzhou.' Falinyin substitutes by simply handing over the key, saying: 'Keep it securely.' 'Closing the lock in time has a deep meaning; questioning clearly tests the false and the true. Who knows the peach and plum trees in the third month? Red and white, they are the spring sunshine.' (Zhi Guan Hui) A Taoist was sitting with his back to the Buddha in front of the Buddha hall. A monk said: 'Taoist, do not turn your back on the Buddha.' The Taoist said: 'Great Virtue, our teachings say that the Buddha's body fills the entire Dharma realm. In which direction can I sit so as not to turn my back on the Buddha?' The monk had no reply. Fayan substitutes, saying: 'I recognize you.' Falinyin substitutes, saying: 'This beast.'

林音代云。又來山僧前放憨。

偃臺感山主到圓通院相看。第一座問曰。圓通無路。山主爭得到來。主無對。

歸宗柔代云。不期又得相見。　法林音代云。公驗上為甚有姓無名。

有人問僧點甚麼鐙。僧曰長明鐙。曰甚麼時點。僧曰去年點。曰長明何在。僧無對。

長慶棱代云。若不如此。知公不受人瞞。　法眼別云。利動君子。　法林音代云。曾問幾人來。

老子李聃柱史曰。道湛兮似或存。吾不知其誰之子。像帝之先。

高峰妙云。咄哉。者漢錯下注腳。湛兮似或存。吾不知其誰之子。毗耶城裡老維摩。

老子曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道大笑之。

薦福璨云。上士聞道勤而行之。著甚死急。中士聞道若存若亡。猶較些子。下士聞道大笑之。卻有衲僧氣息。三種人一時格下了也。且道那個合受人天供養。

宋太宗幸相國寺。問僧看什麼經。對曰仁王經。帝曰。既是朕經。為甚麼在卿手裡。僧無對。

雪竇顯代云。皇天無親惟德是輔。　天寧琦云。若問永祚。但以手頂戴經。云萬歲萬歲。　雪軒成云。王言如絲。其出如綸。　白巖符云。我不似雪竇老學究。待帝問。但對專為陛下流通。他若是作家君王。更問流通一句作么

【現代漢語翻譯】 現代漢語譯本 林音代云：又來山僧（指修行人）前放憨（指顯露愚昧）。 偃臺感山主（指寺院住持）到圓通院（指寺院）相看。第一座（指寺院中的高僧）問道：『圓通（指圓滿通達的境界）無路，山主（指寺院住持）爭得到來？』山主無對。 歸宗柔代云：不期又得相見。法林音代云：公驗（指證明身份的文書）上為甚有姓無名？ 有人問僧：『點甚麼鐙（指燈）？』僧曰：『長明鐙（指持續燃燒的燈）。』曰：『甚麼時點？』僧曰：『去年點。』曰：『長明何在？』僧無對。 長慶棱代云：若不如此，知公不受人瞞。法眼別云：利動君子。法林音代云：曾問幾人來？ 老子李聃（人名）柱史（官名）曰：『道湛兮似或存，吾不知其誰之子，像帝之先。』 高峰妙云：咄哉！者漢（指老子）錯下注腳。湛兮似或存，吾不知其誰之子，毗耶城（古印度城市）里老維摩（指維摩詰，佛教居士）。 老子曰：『上士聞道勤而行之，中士聞道若存若亡，下士聞道大笑之。』 薦福璨云：上士聞道勤而行之，著甚死急？中士聞道若存若亡，猶較些子。下士聞道大笑之，卻有衲僧（指僧人）氣息。三種人一時格下了也。且道那個合受人天供養？ 宋太宗幸相國寺（寺院名），問僧看什麼經。對曰：《仁王經》。帝曰：『既是朕經，為甚麼在卿手裡？』僧無對。 雪竇顯代云：皇天無親惟德是輔。天寧琦云：若問永祚（指永久的福祚），但以手頂戴經，云萬歲萬歲。雪軒成云：王言如絲，其出如綸。白巖符云：我不似雪竇老學究，待帝問，但對專為陛下流通。他若是作家君王，更問流通一句作么？

【English Translation】 English version Lin Yin, speaking for another, said: Again, coming before the mountain monk (referring to a practitioner), he reveals his foolishness (meaning to show ignorance). Yantai Gan, the mountain master (referring to the abbot of a monastery), went to Yuan Tong Monastery (referring to a monastery) to visit. The first seat (referring to a senior monk in the monastery) asked: 'Yuan Tong (referring to the state of perfect understanding) has no road, how did the mountain master (referring to the abbot of a monastery) manage to arrive?' The mountain master had no reply. Guizong Rou, speaking for another, said: Unexpectedly, we meet again. Fa Lin Yin, speaking for another, said: On the official document (referring to an identity certificate), why is there a surname but no given name? Someone asked a monk: 'What kind of lamp (referring to a light) are you lighting?' The monk said: 'A perpetual lamp (referring to a continuously burning lamp).' The person asked: 'When was it lit?' The monk said: 'It was lit last year.' The person asked: 'Where is the perpetual light now?' The monk had no reply. Changqing Leng, speaking for another, said: If it weren't like this, one would know that you are not easily deceived. Fayan said separately: Profit moves even gentlemen. Fa Lin Yin, speaking for another, said: How many people have you asked? Lao Tzu (personal name: Li Er), the historian of the pillar (an official title), said: 'The Tao is vast and seems to exist; I do not know whose child it is; it seems to predate the Emperor.' Gaofeng Miao said: Alas! This Han (referring to Lao Tzu) made a wrong annotation. 'The Tao is vast and seems to exist; I do not know whose child it is; it is like the old Vimalakirti (referring to Vimalakirti, a Buddhist layman) in the city of Vaisali (an ancient Indian city).' Lao Tzu said: 'Superior men, upon hearing of the Tao, diligently practice it; mediocre men, upon hearing of the Tao, are doubtful about its existence; inferior men, upon hearing of the Tao, laugh greatly at it.' Jianfu Can said: 'Superior men, upon hearing of the Tao, diligently practice it; why are they in such a hurry to die? Mediocre men, upon hearing of the Tao, are doubtful about its existence; they are still somewhat better. Inferior men, upon hearing of the Tao, laugh greatly at it; they have the air of a monastic (referring to a monk). These three types of people are all judged at once. Now, which one is worthy of receiving offerings from humans and gods?' Emperor Taizong of the Song Dynasty visited Xiangguo Monastery (name of a monastery) and asked a monk what scripture he was reading. The monk replied: 'The Benevolent Kings Sutra.' The Emperor said: 'Since it is my sutra, why is it in your hands?' The monk had no reply. Xuedou Xian, speaking for another, said: 'Heaven has no favorites, it only assists virtue.' Tianning Qi said: 'If asked about eternal blessings (referring to lasting good fortune), simply raise the sutra with your hands and say, 'Long live, long live.'' Xuexuan Cheng said: 'The king's words are like silk, but their execution is like thick rope.' Baiyan Fu said: 'I am not like the old scholar Xuedou; if the Emperor asks, I would simply reply that I am circulating it specifically for Your Majesty. If he were a true king, he would further ask what the meaning of 'circulating' is.'

生。便合掌云。護國仁王經卷當第二。　獅峰遜代云。某甲今日謝恩有分。　法林音代云。陛下往年不似今日含糊。

太宗幸開寶塔。問卿是甚麼人。對曰塔主。帝曰朕塔為甚麼卿作主。僧無對。

翠峰顯代云。闔國咸知。　曉庵昱云。誰敢動著。　法林音代云。龍光佛時洎合忘卻。

太宗因僧朝見乃問卿甚處來。對曰廬山臥云庵。帝曰。朕聞臥云深處不朝天。卿因甚到此。僧無語。

翠峰顯代云。難逃至化。　寶壽方代云。不學者死漢。又云。特謝陛下顧問。　佛日晰代云。祇因靈山一別。　法林音代云。貧衲眼大。賴有眉毛遮卻。

試問臥云深處客。不知何以答昇平。蕩然至化難逃避。萬里遙天一點云。(北澗簡二)

不違咫尺面天顏。強項猶然憶故山。直下肯將身許國。與君同樂太平年。

白雲巖下不貪閑。直欲敲開金鎖關。不是無心逃至化。大都有意麵堯顏。(即念現)

太宗因僧奏曰。藏經被回祿。欲乞宣賜。帝召問。昔日摩騰不燒。今日為甚卻燒。僧無對。

翠峰顯代云。陛下不忘付囑。　白巖符代云。知陛下不吝寶藏。　綠雨蕉代云。令不虛行。　法林音代云。昔日摩騰。今日摩騰。

太宗因僧入對次。奏曰。陛下還記得臣僧么。帝曰

【現代漢語翻譯】 現代漢語譯本 僧人說：『是。』便合掌說：『《護國仁王經》卷當第二。』 獅峰遜代說：『某甲今日謝恩有分。』 法林音代說：『陛下往年不似今日含糊。』 太宗皇帝駕臨開寶塔，問僧人：『你是什麼人？』 僧人回答：『塔主。』 皇帝說：『朕的塔為何你作主？』 僧人無言以對。 翠峰顯代說：『闔國咸知。』 曉庵昱說：『誰敢動著。』 法林音代說：『龍光佛（過去佛名）時洎合忘卻。』 太宗皇帝因僧人朝見，便問：『你從哪裡來？』 僧人回答：『廬山臥云庵。』 皇帝說：『朕聽說臥云深處不朝天，你因何到此？』 僧人無語。 翠峰顯代說：『難逃至化。』 寶壽方代說：『不學者死漢。』 又說：『特謝陛下顧問。』 佛日晰代說：『祇因靈山一別。』 法林音代說：『貧衲眼大，賴有眉毛遮卻。』 試問臥云深處客，不知何以答昇平。蕩然至化難逃避，萬里遙天一點云。(北澗簡二) 不違咫尺面天顏，強項猶然憶故山。直下肯將身許國，與君同樂太平年。 白雲巖下不貪閑，直欲敲開金鎖關。不是無心逃至化，大都有意麵堯顏。(即念現) 太宗皇帝因僧人奏報說：『藏經被火燒燬，欲乞宣賜。』 皇帝召見僧人問道：『昔日摩騰（東漢時來華傳教的僧人）不燒，今日為何卻燒？』 僧人無對。 翠峰顯代說：『陛下不忘付囑。』 白巖符代說：『知陛下不吝寶藏。』 綠雨蕉代說：『令不虛行。』 法林音代說：『昔日摩騰，今日摩騰。』 太宗皇帝因僧人入宮奏事，僧人奏道：『陛下還記得臣僧么？』 皇帝說：

【English Translation】 English version Monk said: 'Yes.' Then, putting his palms together, he said: 'The 'Humane Kings Protecting the Nation Sutra' should be volume two.' Shifeng Xun said on behalf: 'I, Moujia, am grateful today for my share.' Falin Yin said on behalf: 'Your Majesty was not as ambiguous in previous years as you are today.' Emperor Taizong visited the Kaibao Pagoda and asked the monk: 'What kind of person are you?' The monk replied: 'The master of the pagoda.' The Emperor said: 'Why do you, sir, act as the master of my pagoda?' The monk had no response. Cuifeng Xian said on behalf: 'The whole country knows.' Xiao'an Yu said: 'Who dares to touch it?' Falin Yin said on behalf: 'It should have been forgotten since the time of Dipamkara Buddha (a past Buddha).' Emperor Taizong, because a monk came to court, asked: 'Where do you come from?' The monk replied: 'The Woyun Hermitage on Mount Lu.' The Emperor said: 'I have heard that in the depths of Woyun, one does not pay homage to the heavens. Why have you come here?' The monk was speechless. Cuifeng Xian said on behalf: 'It is difficult to escape the ultimate transformation.' Baoshou Fang said on behalf: 'Those who do not learn are dead Han.' And also said: 'Special thanks to Your Majesty for your consultation.' Fori Xi said on behalf: 'Only because of a farewell at Ling Mountain.' Falin Yin said on behalf: 'This poor monk has big eyes, fortunately, eyebrows cover them.' Try asking the guest in the depths of Woyun, I don't know how to answer the peace. It is difficult to escape the vast transformation, A speck of cloud in the distant sky. (Beijian Jian Two) Not violating the face of heaven at close range, Stubbornly still remembering the old mountain. Willing to dedicate oneself to the country, Enjoying the years of peace with you. Not greedy for leisure under the White Cloud Cliff, Directly wanting to knock open the golden lock. It's not that I have no intention of escaping the ultimate transformation, Mostly intending to face Emperor Yao. (Jinian Xian) Emperor Taizong, because a monk reported: 'The Tripitaka has been destroyed by fire, requesting a decree.' The Emperor summoned the monk and asked: 'In the past, Kasyapa Matanga (a monk who came to China to spread Buddhism during the Eastern Han Dynasty) did not burn, why is it burning today?' The monk had no answer. Cuifeng Xian said on behalf: 'Your Majesty does not forget the entrustment.' Baiyan Fu said on behalf: 'Knowing that Your Majesty does not begrudge the treasure.' Luyu Jiao said on behalf: 'The order is not in vain.' Falin Yin said on behalf: 'Kasyapa Matanga in the past, Kasyapa Matanga today.' Emperor Taizong, because a monk entered the palace to report, the monk reported: 'Does Your Majesty still remember this monk?' The Emperor said:

甚處相見來。曰靈山一別直至而今。帝曰卿以何為驗。僧無對。

翠峰顯代云。貧道特特而來。　崇化能代僧拈起拂子。　白巖符代云。將謂陛下忘卻。　法林音代云。鹽茶布袋錢。有人還卻。

靈山一別二千年。聖主重逢豈偶然。細掬清泉揩老眼。撥開雲霧見青天。(石溪月)

太宗一日擎起缽。問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對。

慈明圓代云。陛下有力。　法林音代云。今日臣為大庾嶺消案。

大地收歸掌握間。缽盂擎起有何難。箇中消息憑誰委。秋水秋云秋夜寒。(云衲慶)

太宗因夢神人勸發菩提心。次日問廷臣。菩提心作么生髮。群臣無對。

翠峰顯代云。實為古今罕聞。　別峰印代云。王言如絲。其出如綸。　法林音代云。律有明條。

菩提妙心作么發。日應萬機原不差。回首瞥然輕覷著。大千沙界是皇家。(松源岳)

萬里謳歌聖化成。條風塊雨樂樵耕。不因嵩岳三呼后。無像誰知真太平。(雙杉元)

菩提心發不為難。祇在君王一念間。聖聖相傳皆一揆。綿綿國祚泰山安。(辛庵儔)

太宗因寂大師進三界圖。帝曰朕居何界。寂無對。

綠雨蕉云。總在吾皇化育中。　法林音代云。者回

【現代漢語翻譯】 現代漢語譯本： 『在何處與你相見？』（僧人）回答：『自從靈山一別，直到如今。』太宗問：『你用什麼來驗證？』僧人無言以對。

翠峰顯代說：『貧道特意前來。』崇化能代替僧人拈起拂塵。白巖符代說：『還以為陛下忘記了。』法林音代說：『鹽茶布袋的錢，有人還了。』

『靈山一別二千年，聖主重逢豈是偶然。細掬清泉擦拭老眼，撥開雲霧得見青天。』（石溪月）

太宗一日拿起缽盂，問丞相王隨：『既然在大庾嶺頭提不起來，為什麼卻在朕手裡？』王隨無言以對。

慈明圓代說：『陛下有力。』法林音代說：『今日臣為大庾嶺消案。』

『大地收歸掌握間，缽盂擎起有何難。箇中消息憑誰知，秋水秋云秋夜寒。』（云衲慶）

太宗因夢見神人勸他發起菩提心（bodhicitta，覺悟之心），次日問廷臣：『菩提心該如何發起？』群臣無言以對。

翠峰顯代說：『這實在是古今罕聞。』別峰印代說：『君王的話語如絲，發出后卻如繩索。』法林音代說：『律中有明確的條文。』

『菩提妙心如何發？每日應付萬機原本沒有差錯。回頭稍微看一眼，大千世界都是皇家。』（松源岳）

『萬里歌頌聖明的教化成就，風調雨順百姓安居樂業。不是因為嵩岳三呼萬歲之後，誰能知道這真正的太平景象。』（雙杉元）

『菩提心發起並不難，只在于君王的一念之間。聖人相傳都是一樣的道理，連綿的國運如泰山般安穩。』（辛庵儔）

太宗因寂大師進獻三界圖（trailokya-dhātu，欲界、色界、無色界），太宗問：『朕居於何界？』寂無言以對。

綠雨蕉云說：『都在吾皇的教化之中。』法林音代說：『這次……』

【English Translation】 English version: 『Where shall we meet?』 (The monk) replied, 『Since our parting at Vulture Peak (Grdhakuta), until now.』 Emperor Taizong asked, 『What do you use as proof?』 The monk had no answer.

Cui Feng Xian said on behalf of the monk, 『This poor monk came here specifically.』 Chonghua Neng, acting on behalf of the monk, raised the whisk. Baiyan Fu said on behalf of the monk, 『I thought Your Majesty had forgotten.』 Falin Yin said on behalf of the monk, 『The money from the salt, tea, and cloth bag has been returned.』

『Two thousand years since parting at Vulture Peak, a holy lord reuniting is surely not accidental. Gently scoop clear spring water to wipe old eyes, push aside the clouds to see the blue sky.』 (Shi Xi Yue)

One day, Emperor Taizong held up a bowl and asked Prime Minister Wang Sui, 『Since it cannot be lifted at the top of Dayu Ridge, why is it in My hands?』 Wang Sui had no answer.

Ciming Yuan said on behalf of the monk, 『Your Majesty is powerful.』 Falin Yin said on behalf of the monk, 『Today, your subject settles the case for Dayu Ridge.』

『The great earth is gathered into the palm of the hand, what difficulty is there in holding up a bowl? Who can know the message within, autumn water, autumn clouds, autumn night cold.』 (Yun Na Qing)

Emperor Taizong dreamed of a divine person advising him to arouse the Bodhicitta (bodhicitta, the mind of enlightenment). The next day, he asked his courtiers, 『How should the Bodhicitta be aroused?』 The courtiers had no answer.

Cui Feng Xian said on behalf of the monk, 『This is truly rare in ancient and modern times.』 Biefeng Yin said on behalf of the monk, 『The king's words are like silk, but once spoken, they are like ropes.』 Falin Yin said on behalf of the monk, 『There is a clear provision in the precepts.』

『How to arouse the wonderful Bodhicitta? Responding to myriad affairs every day is originally without error. Turning the head and glancing lightly, the great thousand worlds are the royal family.』 (Songyuan Yue)

『Ten thousand miles sing praises of the holy transformation, favorable winds and timely rains bring joy to woodcutters and farmers. If not for the three calls of 'Long Live' at Mount Song, who would know the true peace.』 (Shuangshan Yuan)

『Arousing the Bodhicitta is not difficult, it lies solely in the king's one thought. The sages have all transmitted the same principle, the continuous national destiny is as stable as Mount Tai.』 (Xin'an Chou)

Emperor Taizong, because Master Ji presented a map of the Three Realms (trailokya-dhātu, realm of desire, realm of form, realm of formlessness), Emperor Taizong asked, 『In which realm do I reside?』 Ji had no answer.

Lvyu Jiaoyun said, 『All are within the Emperor's transformation and nurturing.』 Falin Yin said, 『This time...』

貧道再不進此圖也。

明高帝在天界寺聞漁鼓聲。問僧。誰家飯僧耶。曰無。帝曰誰家酬愿耶。曰無。帝曰若是都無。則宜寂寥面壁參究本來。胡為口喃喃地。

起玄生云。鐵輪天子寰中旨。任它千聖出頭也移易絲毫不得。時有僧問如何是寂寥底意旨。玄曰。動也動也。

錢塘鎮使在界上為鎮將。凡見僧便問。若相契即留止宿。一日因二僧至。遂問近離甚處。曰江西馬大師處。使曰馬大師有何方便。曰道即心即佛。便被揖出。又有二僧到亦如前問。僧曰非心非佛。又被揖出。

是是非非俱請出。巍巍萬仞如壁立。平生心膽向人傾。相識還如不相識。(無際派)

碧油幢下立功勛。韜略雙全獨見君。一自赤心來報國。邊頭刁斗不曾聞。(虛堂愚)

截漢裁云千丈壁。卓然端是鳥難立。從教過雁與飛猿。徒增日暮寒蟬泣。(道隆興)

產生骨格傲王侯。秦不居兮漢不留。無限落花風掃盡。餘香滿地倩誰收。(古風)

韓居士因三平遷化。眾請作喪主。士乃以手巾覆鈔鑼。上橫一口劍。置龕前曰。道得即作喪主。眾無對。士便趯卻鈔鑼哭曰。蒼天蒼天。先師遠矣。

羅山間云。噫。大奇大奇。三平門下六百來人。總被者俗漢吞卻也。陳老師當時若在。祇將三尺布蓋

【現代漢語翻譯】 現代漢語譯本：貧道再也不進入這圖畫之中了。

明太祖朱元璋在天界寺聽到漁鼓的聲音，便問寺里的僧人：『是誰家供養僧人？』僧人回答：『沒有。』朱元璋說：『是誰家還願？』僧人回答：『沒有。』朱元璋說：『如果什麼都沒有，就應該寂靜地面壁參究本來面目，為何口中喃喃自語呢？』

起玄生禪師說：『鐵輪天子（Chakravartin，統治世界的理想君主）的旨意遍佈寰宇，任憑千聖出世也無法移動絲毫。』當時有僧人問：『什麼是寂寥的真正意旨？』起玄說：『動啊，動啊。』

錢塘鎮的鎮使在轄區內擔任鎮將，凡是見到僧人便詢問。如果談得來就留下住宿。一天，有兩位僧人來到，鎮使便問：『最近從哪裡來？』僧人回答：『從江西馬大師（Ma-tsu，唐代禪宗大師）處來。』鎮使問：『馬大師有什麼方便法門？』僧人回答：『道即是心，心即是佛。』便被鎮使趕了出去。又有兩位僧人來到，鎮使也像之前一樣詢問。僧人回答：『非心非佛。』又被鎮使趕了出去。

是是非非都請出去，巍峨萬仞如峭壁聳立。平生心膽向人傾訴，相識也如同不相識。（無際派）

碧油幢下建立功勛，韜略雙全獨自面見君王。自從赤膽忠心來報效國家，邊境的刁斗聲響都不曾聽到。（虛堂愚）

截斷漢水，裁剪雲彩，形成千丈峭壁，卓然挺立，連鳥都難以站立。任憑過路的雁和飛躍的猿猴，徒增日暮時分寒蟬的悲鳴。（道隆興）

天生傲視王侯的骨骼，秦朝不居住，漢朝也不停留。無限飄落的花朵被風掃盡，剩餘的香氣滿地，要請誰來收拾呢？（古風）

韓居士因為三平禪師圓寂，眾人請他做喪主。韓居士便用手巾蓋住鈔鑼，上面橫放一口劍，放置在靈龕前說：『說得出來就做喪主。』眾人沒有回答。韓居士便踢開鈔鑼哭道：『蒼天啊蒼天，先師遠去了！』

羅山間禪師說：『噫！太奇妙了，太奇妙了！三平禪師門下六百多人，都被這個俗人吞掉了啊！陳老師當時若在，只需用三尺布蓋住。』

【English Translation】 English version: This poor Daoist will never enter this painting again.

Emperor Gao of Ming Dynasty (Ming Gao Di) heard the sound of the fisherman's drum at Tianjie Temple. He asked the monks, 'Whose family is offering food to the monks?' The monks replied, 'No one's.' The Emperor said, 'Whose family is fulfilling a vow?' The monks replied, 'No one's.' The Emperor said, 'If there is nothing, then you should quietly face the wall and contemplate your original nature. Why are you murmuring?'

Zen Master Qixuan Sheng said, 'The decree of the Chakravartin (Iron Wheel King, an ideal universal ruler) is all-encompassing, and even if a thousand sages were to appear, they could not alter it by a single hair.' At that time, a monk asked, 'What is the true meaning of solitude?' Qixuan said, 'Movement, movement.'

The garrison commander of Qiantang Town, while serving as a general in the area, would ask any monk he encountered questions. If they got along, he would let them stay overnight. One day, two monks arrived, and the commander asked, 'Where have you come from recently?' The monks replied, 'From Master Ma (Ma-tsu, a Zen master of the Tang Dynasty) of Jiangxi.' The commander asked, 'What expedient means does Master Ma have?' The monks replied, 'The Dao is the mind, and the mind is the Buddha.' They were then dismissed by the commander. Two more monks arrived, and the commander asked the same question as before. The monks replied, 'Neither mind nor Buddha.' They were also dismissed by the commander.

'Please remove all rights and wrongs, towering ten thousand ren (a Chinese unit of length) like a cliff. All my life, I have poured out my heart to people, but acquaintance is like non-acquaintance.' (Wuji School)

'Establish merit under the green oil banner, with both strategy and insight to meet the ruler alone. Since the day I came to serve the country with a loyal heart, I have not heard the sound of the border watchtower.' (Xutang Yu)

'Cutting off the Han River and tailoring the clouds, forming a thousand-zhang (a Chinese unit of length) cliff, standing upright, even birds find it difficult to stand. Let the passing geese and leaping monkeys increase the weeping of the cold cicadas at dusk.' (Dao Longxing)

'Born with a bone structure that scorns kings and lords, not dwelling in the Qin Dynasty, nor staying in the Han Dynasty. Countless fallen flowers are swept away by the wind, who will collect the remaining fragrance that fills the ground?' (Gu Feng)

Because Zen Master Sanping passed away, Layman Han was asked by the assembly to be the chief mourner. The Layman then covered the gong with a hand towel, placed a sword horizontally on top, and placed it in front of the shrine, saying, 'If you can speak, then you can be the chief mourner.' No one answered. The Layman then kicked away the gong and cried, 'Heaven, oh heaven, the late teacher has gone far away!'

Zen Master Luoshan Jian said, 'Alas! How strange, how strange! The six hundred disciples of Zen Master Sanping have all been swallowed by this layman! If Teacher Chen were here, he would only need to cover it with three feet of cloth.'

卻頭。橫亞一柄露刃刀。揭起孝幕當堂而坐。看韓家個漢要作喪主也未得。要不作喪主也未得。進之須有禮。退之須有禮。

官人作無鬼論。中夜揮毫次。忽見一鬼出曰。汝道無。我𠰒。

東山演代以手作鵓鳩㭰云。谷谷孤。　靈隱遠以手加額云。何似生。　法林音代但喚云快將紙筆來。

一長者因僧托缽來家被狗咬。長者乃指其僧所披袈裟曰。龍披一縷。金翅不吞。大師全披法服。為甚麼卻被狗咬。僧無語。

寶華忍代云。未看山頭土。先觀屋下郎。　貫之理代云。山僧行年在坎。命犯重煞。　法林音代云。居士得恁么負心。

有施主進院行眾僧隨年錢。知事僧曰聖僧前著一分。施主曰聖僧年多少。僧無對。

法眼益代云。心期滿處即知。　保寧勇代云。祇恐施主力所不及。　天寧琦代云。缽盂無底。　寶壽方代云。與么則大眾今日不得半文也。　貫之理代云。適才一分而今兩分。　法林音代云。消得也。消得也。

一官人入鎮州天王院。睹神像因問院主曰。此是什麼功德主。曰護國天王。官曰祇護此國遍護余國。主曰在秦為秦。在楚為楚。官曰。臘月廿九日打破鎮州城。天王向什麼處去。主無對。

法林音代云。官人我者里用你不著。

青山日日摩霄漢

【現代漢語翻譯】 現代漢語譯本 『卻頭』（quètóu，禪宗用語，指否定、推翻）。橫放著一把閃著寒光的刀。揭開孝幕，當堂而坐。看看韓家的這個漢子，想當喪主也當不成，不想當喪主也當不成。前進要有禮數，後退也要有禮數。

一位官人持『無鬼論』。半夜揮筆寫文章時，忽然看見一個鬼出現說：『你說沒有鬼，我就是。』

東山演（Dōngshān Yǎn）禪師用手勢模仿鴿子叫，說：『咕咕，孤單啊。』靈隱遠（Língyǐn Yuǎn）禪師用手放在額頭上，說：『像活著嗎？』法林音（Fǎlín Yīn）禪師只是叫道：『快拿紙筆來。』

一位長者因為僧人來家托缽乞食而被狗咬。長者就指著僧人所披的袈裟說：『龍披一縷，金翅鳥都不敢吞。大師您全身披著法衣，為什麼卻被狗咬？』僧人無言以對。

寶華忍（Bǎohuá Rěn）禪師代答說：『沒看山頭的土，先看屋下的男人。』貫之理（Guànzhī Lǐ）禪師代答說：『山僧我今年運勢不好，命犯重煞。』法林音（Fǎlín Yīn）禪師代答說：『居士您怎麼這麼負心？』

有施主到寺院裡按僧人的年齡佈施隨年錢。知事僧說：『聖僧前放一份。』施主問：『聖僧多少歲？』僧人無言以對。

法眼益（Fǎyǎn Yì）禪師代答說：『心願滿足之處自然知曉。』保寧勇（Bǎoníng Yǒng）禪師代答說：『只怕施主的力量達不到。』天寧琦（Tiānníng Qí）禪師代答說：『缽盂沒有底。』寶壽方（Bǎoshòu Fāng）禪師代答說：『這樣說來，大眾今天就一文錢也得不到了。』貫之理（Guànzhī Lǐ）禪師代答說：『剛才一份，現在兩份。』法林音（Fǎlín Yīn）禪師代答說：『消受得了，消受得了。』

一位官員進入鎮州天王院（Zhènzhōu Tiānwáng Yuàn）。看到神像，於是問院主說：『這是什麼功德主？』院主說：『護國天王（Hùguó Tiānwáng）。』官員說：『只守護這個國家，普遍守護其他國家嗎？』院主說：『在秦國就說是秦國人，在楚國就說是楚國人。』官員說：『臘月二十九日打破鎮州城，天王往哪裡去？』院主無言以對。

法林音（Fǎlín Yīn）禪師代答說：『官人，我這裡用不著你。』

青山日日高聳入雲霄。

【English Translation】 English version 『Quètóu』 (卻頭, a Chan Buddhist term meaning negation or overturning). A gleaming blade lies horizontally. The mourning curtain is raised, and one sits in the hall. Let's see if this man of the Han family can become the chief mourner or not. Whether he wants to be the chief mourner or not, he must advance with propriety and retreat with propriety.

An official held the 『Theory of No Ghosts』. In the middle of the night, as he was writing, a ghost suddenly appeared and said, 『You say there are no ghosts? Well, here I am.』

Chan Master Dongshan Yan (東山演) used hand gestures to imitate the cooing of a dove, saying, 『Coo, coo, so lonely.』 Chan Master Lingyin Yuan (靈隱遠) placed his hand on his forehead, saying, 『Is it like being alive?』 Chan Master Falin Yin (法林音) simply called out, 『Quick, bring paper and brush.』

An elder was bitten by a dog because a monk came to his house to beg for alms. The elder then pointed to the monk's kasaya robe and said, 『Even if a dragon wears a thread of it, the Garuda bird dares not swallow it. Master, you are fully clad in Dharma robes, why were you bitten by a dog?』 The monk was speechless.

Chan Master Baohua Ren (寶華忍) answered on his behalf, 『Before looking at the soil on the mountain top, first look at the man under the roof.』 Chan Master Guanzhi Li (貫之理) answered on his behalf, 『This mountain monk's fortune is bad this year, afflicted by a severe evil star.』 Chan Master Falin Yin (法林音) answered on his behalf, 『Layman, how can you be so ungrateful?』

A donor came to the monastery to distribute annual money according to the monks' ages. The managing monk said, 『Put one share in front of the Holy Monk.』 The donor asked, 『How old is the Holy Monk?』 The monk was speechless.

Chan Master Fayan Yi (法眼益) answered on his behalf, 『One naturally knows when the heart's desire is fulfilled.』 Chan Master Baoning Yong (保寧勇) answered on his behalf, 『I fear the donor's strength is insufficient.』 Chan Master Tianning Qi (天寧琦) answered on his behalf, 『The alms bowl has no bottom.』 Chan Master Baoshou Fang (寶壽方) answered on his behalf, 『In that case, the assembly will not receive even half a coin today.』 Chan Master Guanzhi Li (貫之理) answered on his behalf, 『Just now one share, now two shares.』 Chan Master Falin Yin (法林音) answered on his behalf, 『We can bear it, we can bear it.』

An official entered the Heavenly King Monastery of Zhenzhou (鎮州天王院). Seeing the divine image, he asked the abbot, 『Who is this benefactor?』 The abbot said, 『The Heavenly King Who Protects the Nation (護國天王).』 The official said, 『Does he only protect this nation, or does he universally protect other nations?』 The abbot said, 『In Qin, he is a Qin person; in Chu, he is a Chu person.』 The official said, 『On the twenty-ninth day of the twelfth month, when Zhenzhou city is broken, where will the Heavenly King go?』 The abbot was speechless.

Chan Master Falin Yin (法林音) answered on his behalf, 『Official, we have no use for you here.』

Green mountains daily brush against the sky.

。流水年年洗海心。逗到狂瀾涓滴盡。通身泥水謾追尋。(磬山鼎)

昔有跨驢人問眾僧何往。僧曰道場去。人曰何處不是道場。僧以拳毆之曰。者漢沒道理。向道場里跨驢不下。其人無語。

報恩秀云。盡道者漢有頭無尾。能做不能當。殊不知卻是者僧前言不副后語。既知舉足下足皆是道場。何不悟騎驢跨馬無非佛事。萬松要斷者不平公案。更與花擘一上。吃拳沒興漢。茅廣杜禪和。早是不克己。那堪錯過他。道場惟有一。佛法本無多。留與阇黎道。戶唵薩哩嚩。　龍唐柱云。者僧太粗糙。向道場里亂打人。　法林音代但笑云。不謂出家人也有者㨾俗氣。

澧陽路上有一婆子賣餅為業。德山初出蜀。就其買餅。點心婆指擔曰。上座擔頭是甚麼文字。山曰青龍疏鈔。婆曰鈔何經。曰金剛經。婆曰。我有一問。若答得施與點心。答不得請別處去買。金剛經道過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。山無語。

天童悟云。我若作德山。祇向道山僧肚飢。揀大者快般來。及至般來。卻肩擔便行。管教者婆子疑殺去在。　棲霞成云。山僧今日勞倦。　法林音代云。者𩜯點心祇好婆婆吃。

一婆子供養一庵主經二十年。常令一女子給侍。一日令女子抱定曰。正當恁么時

如何。主曰。枯木倚寒巖。三冬無暖氣。女子歸舉似婆。婆曰。我二十年祇供養得個俗漢。遂遣出。燒卻庵。

天童杰云。者婆子洞房深穩。水泄不通。偏向枯木上糝花。寒巖中發𦦨。個僧孤身迥迥。慣入洪波。等閑坐斷潑天潮。到底身無涓滴水。仔細檢點將來。敲枷打鎖不無二人。若是佛法未夢見在。　理安問云。凌弱助強。古今皆是。長裙賣俏。邪法難扶。山僧昔年曾被婆子換卻眼睛。道者僧蹉過婆子。仔細檢點將來。卻是婆子錯過者僧。撫掌哈哈大笑云。三十年後與汝諸人說破。　崆峒慈雲。眾中道庵主未在。婆子作家。恁么舉揚祇見錐頭利。殊不知婆子不知庵主受用處。庵主不知婆子作用處。一對訝郎當。各與二十棒。何故。獅巖者里賞罰分明。　東塔熹云。庵主墻高數仞關節不通。婆子暗度重關要探閫中春色。若非一場特地。爭見暗合明投。　綠雨蕉云。女子抱定。婆子燒庵。幹他者僧甚麼事。祇如枯木倚寒巖。三冬無暖氣。又作么生。展兩手云。多少分明。　盟石息云。婆子高高峰頂立。就下應難。庵主深深海底行。構上不易。檢點將來二俱不了。且道如何摺合。以拂子打圓相云。幸收一片荒基在。歲歲年年草自青。

不見人斑見虎斑。算來莫愿見人斑。虎斑見后通迴避。惟有人斑避最難。

【現代漢語翻譯】 現代漢語譯本： 如何是道？（如何是道？） 主僧回答說：『枯木倚寒巖，三冬無暖氣。』（枯木靠著寒冷的巖石，整個冬天都沒有暖氣。）女子回去把這話告訴了老婦。老婦說：『我二十年來只供養了個俗漢！』（我二十年來只供養了一個平庸的僧人！）於是把僧人趕走了，還燒掉了庵堂。

天童杰禪師評論說：『這老婦洞房深穩，水泄不通，偏偏要在枯木上撒花，寒巖中發芽。』（這老婦的居所非常隱秘和安全，難以滲透，卻偏偏要在枯木上撒花，在寒冷的巖石中發芽。）『這個僧人孤身一人，習慣於進入洪波，輕易就能截斷滔天巨浪，但到底身上沒有一滴水。』（這個僧人獨自一人，習慣於冒險，能夠輕易地應對困難，但實際上並沒有真正的修行。）『仔細檢查起來，敲枷打鎖的恐怕不止兩個人。』（仔細檢查起來，真正犯錯的恐怕不止這兩個人。）『若是佛法，還沒夢見呢！』（如果說他們懂佛法，那根本是做夢！）

理安禪師問道：『凌弱助強，古今皆是。長裙賣俏，邪法難扶。』（欺負弱小，幫助強大，自古以來都是如此。賣弄姿色，邪法難以扶持。）『山僧我當年曾被老婦換了眼睛，道者僧錯過了老婦。』（我當年曾被老婦矇蔽，這位僧人也錯過了老婦。）『仔細檢查起來，卻是老婦錯過了這位僧人。』（仔細檢查起來，卻是老婦錯過了這位僧人。）撫掌大笑說：『三十年後與汝諸人說破。』（三十年後我會告訴你們真相。）

崆峒慈雲禪師評論說：『眾中道庵主未在，婆子作家。』（大家說庵主不在，老婦才是真正的主人。）『恁么舉揚祇見錐頭利，殊不知婆子不知庵主受用處，庵主不知婆子作用處。』（這樣宣揚只看到一點小利，卻不知道老婦不知道庵主的修行境界，庵主也不知道老婦的作用。）『一對訝郎當，各與二十棒。』（真是一對糊塗的人，各打二十棒。）『何故？獅巖者里賞罰分明。』（為什麼？因為獅巖這裡賞罰分明。）

東塔熹禪師評論說：『庵主墻高數仞關節不通，婆子暗度重關要探閫中春色。』（庵主的境界高深莫測，難以理解，老婦暗中突破重重關卡，想要探尋其中的奧秘。）『若非一場特地，爭見暗合明投。』（如果不是一場特別的安排，怎麼能看到暗中契合，光明投向。）

綠雨蕉禪師評論說：『女子抱定，婆子燒庵，幹他者僧甚麼事？』（女子執迷不悟，老婦燒燬庵堂，和那個僧人有什麼關係？）『祇如枯木倚寒巖，三冬無暖氣，又作么生？』（就像枯木靠著寒冷的巖石，整個冬天都沒有暖氣，又該怎麼解釋呢？）展開雙手說：『多少分明！』（多麼明顯啊！）

盟石息禪師評論說：『婆子高高峰頂立，就下應難，庵主深深海底行，構上不易。』（老婦站在高高的山頂上，向下迴應很難，庵主在深深的海底行走，向上構建不容易。）『檢點將來二俱不了，且道如何摺合？』（檢查起來兩人都不明白，那麼該如何調和呢？）用拂子打個圓圈說：『幸收一片荒基在，歲歲年年草自青。』（幸好還留下一片荒蕪的土地，年年歲歲青草自生。）

『不見人斑見虎斑，算來莫愿見人斑。虎斑見后通迴避，惟有人斑避最難。』（沒有看到人的斑點卻看到了老虎的斑點，算起來最不希望看到人的斑點。看到老虎的斑點后還可以躲避，只有人的斑點最難躲避。）

【English Translation】 English version: What is the Way?' The monk replied, 'A withered tree leans against a cold cliff; there is no warmth in the three winter months.' The woman returned and told the old woman. The old woman said, 'For twenty years, I have only supported a common man!' So she sent the monk away and burned down the hermitage.

Zen Master Tiantong Jie commented, 'This old woman's chamber is deep and secure, impenetrable. Yet she insists on scattering flowers on a withered tree and sprouting buds in a cold cliff.' 'This monk, alone and aloof, is accustomed to entering vast waves, easily cutting off the raging tide, yet ultimately has not a drop of water on him.' 'Examining closely, there are probably more than two who deserve to be shackled and imprisoned.' 'As for the Buddha-dharma, they haven't even dreamed of it!'

Zen Master Li'an asked, 'Bullying the weak and aiding the strong has always been the way. A long skirt flaunting its beauty, evil dharma is difficult to support.' 'This mountain monk was once deceived by the old woman, and the Daoist monk missed the old woman.' 'Examining closely, it was the old woman who missed the monk.' He clapped his hands and laughed, saying, 'In thirty years, I will reveal the truth to you all.'

Zen Master Kongtong Ciyun commented, 'The assembly says the hermitage master is not present; the old woman is the true master.' 'Such praise only sees the benefit of a needlepoint, not knowing that the old woman does not understand the hermitage master's state of realization, and the hermitage master does not understand the old woman's function.' 'A bewildered pair, each given twenty blows.' 'Why? Because here at Lion Cliff, rewards and punishments are clear.'

Zen Master Dongta Xi commented, 'The hermitage master's walls are high and impenetrable, with no connection. The old woman secretly crosses many barriers, seeking to explore the spring colors within.' 'If not for a special arrangement, how could one see the hidden agreement and the open submission?'

Zen Master Luyu Jiao commented, 'The woman is attached, the old woman burns the hermitage; what does it have to do with that monk?' 'Like a withered tree leaning against a cold cliff, there is no warmth in the three winter months, how is it?' Spreading both hands, he said, 'How clear!'

Zen Master Mengshi Xi commented, 'The old woman stands on the highest peak, responding downwards is difficult; the hermitage master walks in the deepest seabed, building upwards is not easy.' 'Examining closely, neither of them understands; how should they be reconciled?' He struck a circle with his whisk, saying, 'Fortunately, a piece of barren land remains, year after year, the grass grows green on its own.'

'Not seeing human spots, but seeing tiger spots, it is better not to see human spots. After seeing tiger spots, one can avoid them, but human spots are the most difficult to avoid.'

(或庵體)

鐵壁迸開云片片。黑山輥出月團團。就中明暗相凌處。天外出頭誰解看。(虛堂愚)

貧人常妒富。富者不欺貧。莫信直中直。須防仁不仁。(閑極云)

二十年來不具眼。茅庵燒卻是徒為。三春暖氣無多子。真實之言亦可師。(橫川珙)

萬花藂里不沾身。陷殺閻浮多少人。欲識者僧行履處。軟綿團內有剛針。(無異來)

敵手相逢各有奇。神謀豈許外人知。轉相陷害冤難了。最毒心腸暗裡機。(永覺賢)

云滿深巖花滿郊。乾坤化育實殷饒。時人祇見朱門好。誰識幽居價倍高。(天目琇)

臨崖呈巧計。陷虎最無端。莫謂橫身易。須知活雀難。(大鼎新)

婆子燒庵。好花難攀。偷香竊玉。解把天瞞。(覺浪盛)

把住牢關向上行。不將清節入風塵。和光略借些些子。賠了夫人又折兵。(天岸升)

作賊者不富。燒香者不貧。幾多參學客。月下遇花神。(濟水洸)

離位之機那個知。毒龍㧞在富那西。劈開海水止觀妙。不見尾巴更是奇。(聖可玉)

曾怪留侯似美人。自然赤帝暗消魂。一椎一履相酬唱。劫火燒來莫覓痕。(墨歷智)

一帆開處一帆開。水碧沙明兩岸苔。各逞風流歸別浦。從教鷗鷺自疑猜。(不韻

【現代漢語翻譯】 現代漢語譯本 鐵壁迸開，云片片飛散；黑山滾動，如滿月般圓潤。在這明暗交織之處，誰能領悟那超越世俗的真諦？（虛堂愚） 貧窮之人常常嫉妒富有的人，而富有的人不應欺凌貧窮的人。不要輕易相信表面上的正直，要提防那些隱藏的虛偽。（閑極云） 二十年來，我未能真正開悟，即使燒燬茅庵也只是徒勞。春天的溫暖氣息孕育的生機不多，但真實的教誨卻可以作為良師。（橫川珙） 身處萬花叢中而不被沾染，這卻迷惑了世間無數的人。想要了解這位僧人的修行之處嗎？就在那柔軟的棉團之中，隱藏著剛強的針。（無異來） 敵手相逢，各自擁有奇異的手段。精妙的計謀豈能讓外人知曉？互相陷害，冤冤相報何時了。最惡毒的心腸，隱藏著陰險的算計。（永覺賢） 雲霧瀰漫深山，鮮花盛開郊野，天地化育，實在豐饒。世人只看到富貴人家美好，誰能認識到隱居的價值更高呢？（天目琇） 在懸崖邊賣弄小聰明，陷害老虎是最無道理的。不要以為橫下心來很容易，要知道抓住活著的麻雀更難。（大鼎新） 老婦燒燬庵堂，美好的花朵難以攀摘。偷香竊玉的行為，卻以為可以瞞過上天。（覺浪盛） 把守住牢固的關卡，向上修行，不要讓清高的節操沾染世俗的塵埃。稍微借用一些世俗的光芒，卻落得賠了夫人又折兵的下場。（天岸升） 作惡的人不會富有，燒香拜佛的人不一定貧窮。有多少參禪求學的人，在月光下遇到了花神。（濟水洸） 離開本位的那一刻，有誰能真正明白？即使將毒龍從富那西（Funa Mountain）拔出，劈開海水，展現止觀（Samatha-vipassana）的妙用，但如果看不到毒龍的尾巴，那就更加神奇了。（聖可玉） 我曾經奇怪張良（留侯，Liu Hou）為何像個美人一樣，原來是赤帝（Chi Di）在暗中消魂。一椎一履，相互酬唱，即使劫火燒來，也找不到痕跡。（墨歷智） 一艘船揚帆起航，另一艘船也隨之啟程。碧水、白沙，兩岸青苔。各自展現風采，駛向不同的港灣，任憑鷗鷺們獨自猜疑。（不韻）

【English Translation】 English version The iron wall bursts open, clouds scattering in pieces; the black mountain rolls, round like a full moon. In this place where light and darkness intertwine, who can understand the truth that transcends the world? (Xu Tang Yu) The poor often envy the rich, but the rich should not bully the poor. Do not easily trust outward honesty; beware of hidden hypocrisy. (Xian Ji Yun) For twenty years, I have failed to truly awaken; even burning down my thatched hut is in vain. The warmth of spring brings little vitality, but true teachings can be a good teacher. (Heng Chuan Gong) Being in a myriad of flowers without being stained by them, this has confused countless people in the world. Want to know where this monk practices? Within that soft cotton ball, there is a strong needle hidden. (Wu Yi Lai) Adversaries meet, each with extraordinary means. How can ingenious schemes be known to outsiders? Mutual harm, when will the cycle of revenge end? The most vicious heart hides insidious calculations. (Yong Jue Xian) Clouds fill the deep mountains, flowers bloom in the countryside, heaven and earth nurture abundantly. People only see the goodness of wealthy families, but who recognizes the higher value of seclusion? (Tian Mu Xiu) Showing off clever tricks on the edge of a cliff, harming tigers is most unreasonable. Don't think it's easy to be reckless; know that it's harder to catch a live sparrow. (Da Ding Xin) The old woman burns down the hermitage; beautiful flowers are hard to pick. Stealing fragrance and jade, yet thinking they can deceive heaven. (Jue Lang Sheng) Guarding the firm gate, practice upwards, do not let noble integrity be stained by worldly dust. Slightly borrowing some worldly light, only to end up losing both the lady and the army. (Tian An Sheng) Those who do evil will not be rich, those who burn incense and worship Buddha are not necessarily poor. How many seekers of Zen encounter flower spirits under the moonlight? (Ji Shui Guang) Who truly understands the moment of leaving one's position? Even if the poisonous dragon is pulled out from Funa Mountain, splitting the sea to reveal the wonders of Samatha-vipassana, it is even more wondrous if the dragon's tail cannot be seen. (Sheng Ke Yu) I once wondered why Zhang Liang (Marquis Liu, Liu Hou) was like a beauty; it turns out that Chi Di (the Red Emperor) was secretly losing his soul. A hammer and a shoe, responding to each other, even if the fire of the kalpa burns, no trace can be found. (Mo Li Zhi) One sail opens, and another sail follows. Blue water, white sand, moss on both banks. Each displays its charm, sailing to different harbors, leaving the seagulls to their own suspicions. (Bu Yun)

音)

正當與么時。人見眾生見。露柱入燈籠。山門出佛殿。(漢關喻)

漢地尋幽蜀地居。東吳西楚遞君書。不談兵革人間事。誘得孔明出草廬。(古帆順)

興在天南天盡頭。兩輪日月暗牽抽。不知古錦𢌞文者。錯喚雲門六不收。(法林音)

一住庵婆。有僧參米湖入庵。乃問婆有眷屬否。婆曰有。曰在什麼處。婆曰山河大地若草若木皆是我眷屬。曰婆莫作師姑來么。婆曰汝見我是什麼。曰俗人。婆曰汝不可是僧。曰婆莫溷亂佛法好。婆曰我不溷亂佛法。曰與么豈不溷濫佛法。婆曰。汝是男子。我是女人。豈是溷濫。

竇家能釀消愁酒。但是愁人便與消。顧我共君俱寂寞。祇因連夜復連朝。(鐵容玄二)

勸君莫惹老婆舌。惹了呶呶鬧不歇。況是梁山母大蟲。得路沿家便打劫。

裙拖八幅湘江水。髻綰巫山一段云。賣得通身渾是俏。幾人憐惜幾人憎。(天岸升)

宗鑒法林卷八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷九

集云堂　編

大鑒下一世

衡州南嶽懷讓禪師(大鑒能嗣)

初參六祖。祖曰甚處來。師曰嵩山來。祖曰什麼物恁么來。師曰說似一物即不中。祖曰還可修證否。師曰。修證即不

【現代漢語翻譯】 現代漢語譯本 （音）

正在這個時候。有人看見眾生看見。露柱進入燈籠。山門走出佛殿。（漢關喻）

在漢地尋訪幽靜，居住在蜀地。東吳和西楚互相傳遞書信。不談論戰爭人間事，卻引誘得孔明出草廬。（古帆順）

興致在天南，直到天邊盡頭。兩輪日月暗中牽引抽動。不知道古錦迴文的人，錯誤地稱呼雲門六不收。（法林音）

曾經住在庵婆。有僧人蔘訪米湖，進入庵中。於是問庵婆是否有眷屬。庵婆說有。問：『在什麼地方？』庵婆說：『山河大地，若草若木，都是我的眷屬。』僧人說：『庵婆莫非是做尼姑來的嗎？』庵婆說：『你見我是什麼？』僧人說：『俗人。』庵婆說：『你難道不是僧人？』僧人說：『庵婆不要混淆佛法好。』庵婆說：『我不混淆佛法。』僧人說：『這樣豈不是混淆佛法？』庵婆說：『你是男子，我是女人，怎麼是混淆？』

竇家的酒坊能釀造消除憂愁的酒，只要是憂愁的人就給他消除憂愁。可憐我和你都寂寞，只因爲連夜又連朝。（鐵容玄二）

勸你不要招惹老婆的舌頭，惹了就會嘮嘮叨叨吵鬧不休。何況是梁山的母大蟲（指悍婦），得勢了就會沿家打劫。

裙子拖著八幅湘江水，髮髻綰著巫山一段云。賣弄得通身都是俏麗，有幾人憐惜，又有幾人憎恨？（天岸升）

宗鑒法林卷八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷九

集云堂 編

大鑒下一世

衡州南嶽懷讓禪師（大鑒能嗣）

當初參拜六祖（六祖慧能）。六祖問：『從哪裡來？』懷讓禪師說：『從嵩山來。』六祖問：『什麼東西這樣來？』懷讓禪師說：『說像一樣東西就不中。』六祖問：『還可以修證嗎？』懷讓禪師說：『修證就不是……』

【English Translation】 English version (Sound)

Right at this moment. People see sentient beings see. The pillar enters the lantern. The mountain gate exits the Buddha hall. (Han Guan Yu)

Seeking seclusion in the Han land, residing in the Shu land. Eastern Wu and Western Chu exchange letters. Not discussing warfare or worldly affairs, yet enticing Kongming (Zhuge Liang) out of his thatched hut. (Gu Fan Shun)

The interest lies in the southern sky, at the end of the horizon. The two wheels of the sun and moon secretly pull and tug. Those who do not understand the ancient brocade palindrome, mistakenly call it Yunmen's (a Zen school) 'six not accepting'. (Fa Lin Yin)

Once residing at Ambā. A monk visited Mi Hu and entered the hermitage. He then asked Ambā if she had family. Ambā said she did. He asked, 'Where are they?' Ambā said, 'The mountains, rivers, and great earth, every blade of grass and every tree, are all my family.' The monk said, 'Ambā, are you here to be a nun?' Ambā said, 'What do you see me as?' The monk said, 'A layperson.' Ambā said, 'Are you not a monk?' The monk said, 'Ambā, it's best not to confuse the Buddha-dharma.' Ambā said, 'I am not confusing the Buddha-dharma.' The monk said, 'Isn't this confusing the Buddha-dharma?' Ambā said, 'You are a man, and I am a woman, how is this confusing?'

The Dou family can brew wine that dispels sorrow, and they give it to anyone who is sorrowful. Pity that both you and I are lonely, just because night after night, morning after morning. (Tie Rong Xuan Er)

I advise you not to provoke a wife's tongue, for if you do, she will nag and quarrel endlessly. Moreover, she is like the 'Mother Tiger' (a fierce woman) of Liangshan, and if she gains power, she will rob every household along the way.

Her skirt trails eight panels of Xiang River water, her hair is styled like a section of Wushan cloud. She sells her entire being as charming, how many pity her, and how many hate her? (Tian An Sheng)

Zongjian Falin, Volume 8 Supplement to the Buddhist Canon, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 9

Compiled by Jiyun Hall

The Next Generation After Dajian (Huineng)

Zen Master Huairang of Nanyue, Hengzhou (Successor of Dajian Huineng)

When he first visited the Sixth Patriarch (Huineng), the Sixth Patriarch asked, 'Where do you come from?' The Master said, 'From Mount Song.' The Sixth Patriarch asked, 'What thing comes here like this?' The Master said, 'To say it is like a thing is not right.' The Sixth Patriarch asked, 'Can it still be cultivated and realized?' The Master said, 'Cultivation and realization is not...'

無。染污即不得。祖曰。祇此不染污。諸佛之所護念。汝既如是。吾亦如是。

𨍏轢參云。南嶽道說似一物即不中。與么那六祖道我亦如是。臉皮厚多少。

玉在池中蓮出水。污染不能絕方比。大家如是若承當。洞庭一夜秋風起。(佛印元)

嵩頂來來恁么來。不中一物早塵埃。便歸南嶽磨磚片。照得追風馬子回。(佛國白)

說似一物即不中。八年方契賣柴翁。大都模㨾無多子。歷劫如何用得窮。(樸翁铦)

直言發足自嵩山。蕩蕩乾坤任往還。一物尚無寧有似。倚天長劍逼人寒。(無際派)

堂堂日用妙無痕。才涉纖毫即是塵。照水銀蟾沉夜魄。戀花香蜨醉芳魂。(仰山欽)

遠來意氣甚揚揚。問著何如雪上霜。早向太陽門外立。何須撥火更燒湯。(憨山清)

甚麼物。恁么來。鵓鳩啄食近生臺。等閑動著忙飛去。露柱空耽石女胎。(漢關喻)

南嶽因馬祖住傳法院常日坐禪。師問大德坐禪圖什麼。曰圖作佛。師乃取一磚于彼院前磨。祖問磨此何為。師曰磨作鏡。曰磨磚豈得成鏡。師曰坐禪豈得成佛。曰如何即是。師曰。如牛駕車。車若不行。打車即是。打牛即是。祖於是悟旨。

法林音徴云。馬祖為復悟打車耶。悟打牛耶。乃撫掌呵呵大笑。

【現代漢語翻譯】 現代漢語譯本 『無。染污即不得。』（沒有。受到污染就不行。）祖師說：『就這個不被染污的，是諸佛所護念的。你既然這樣，我也是這樣。』

𨍏轢參說：『南嶽懷讓道說像一物就不對。那麼六祖慧能道『我也是這樣』，臉皮有多厚？』

『玉在池中蓮出水，污染不能絕方比。大家如是若承當，洞庭一夜秋風起。』(佛印元)

『嵩山頂上來來往往這樣來，不中一物早就沾染塵埃。不如歸去南嶽磨磚片，照得追風馬子回頭。』(佛國白)

『說像一物就不對。八年才領悟的賣柴老翁。大體模樣沒有多少，經歷劫數如何用得窮？』(樸翁铦)

『直言出發自嵩山，浩蕩乾坤任你往還。一物尚且沒有哪裡有相似，倚天長劍逼人寒。』(無際派)

『堂堂日用妙無痕，才涉及纖毫就是塵。照水銀蟾沉夜魄，戀花香蜨醉芳魂。』(仰山欽)

『遠道而來意氣風發，問他如何卻像雪上加霜。早早站在太陽門外，何須撥火再燒湯。』(憨山清)

『什麼東西，這樣來？鵓鳩啄食靠近生苔。隨便動一下就忙著飛走，露柱空自耽誤石女懷孕。』(漢關喻)

南嶽懷讓因為馬祖道一住在傳法院，常常坐禪。懷讓問：『大德坐禪圖什麼？』道一說：『圖作佛。』懷讓於是取一塊磚在院前磨。道一問：『磨這個做什麼？』懷讓說：『磨作鏡。』道一說：『磨磚怎麼能成鏡？』懷讓說：『坐禪怎麼能成佛？』道一問：『如何才是？』懷讓說：『如牛駕車，車若不行，打車是對的，打牛也是對的。』道一於是領悟了宗旨。

法林音徴說：『馬祖道一是領悟了打車呢，還是領悟了打牛呢？』於是撫掌呵呵大笑。

【English Translation】 English version 『No. Contamination is not allowed.』 The Patriarch said, 『This very uncontaminated state is what all Buddhas protect and cherish. Since you are like this, so am I.』

𨍏轢參 said, 『Nanyue Huairang's (南嶽懷讓) saying that resembling a thing is not right, then how thick is the skin of Huineng (慧能), the Sixth Patriarch, who said, 『So am I』?』

『Jade in the pond, lotus emerging from the water, contamination cannot be completely compared. If everyone acknowledges it as such, an autumn wind will rise overnight in Dongting (洞庭).』 (Fo Yin Yuan (佛印元))

『Coming and going from the summit of Mount Song (嵩山), coming like this, not resembling a thing, early on, dust settles. Better to return to Nanyue (南嶽) to grind a brick, illuminating the swift horse to turn back.』 (Fo Guo Bai (佛國白))

『Saying it resembles a thing is not right. Only after eight years did the firewood seller understand. The overall appearance is not much, how can it be used up through countless kalpas?』 (Pu Weng Xian (樸翁铦))

『Speaking directly, setting off from Mount Song (嵩山), the vast universe allows you to come and go. If there is not even one thing, how can there be resemblance? The sky-reaching sword chills people.』 (Wu Ji Pai (無際派))

『The dignified daily use is wonderfully traceless, as soon as it involves a hair's breadth, it is dust. The silver toad reflecting in the water sinks its night soul, the fragrant butterfly in love with flowers is drunk with the fragrant soul.』 (Yang Shan Qin (仰山欽))

『Coming from afar, the spirit is very high, asking him how it is like adding frost to snow. Stand early outside the gate of the sun, why bother stirring the fire to boil soup?』 (Han Shan Qing (憨山清))

『What thing is it, coming like this? The turtledove pecks at food near the mossy platform. Casually touching it, it hurriedly flies away, the pillar vainly delays the stone woman's pregnancy.』 (Han Guan Yu (漢關喻))

Nanyue Huairang (南嶽懷讓) because Mazu Daoyi (馬祖道一) lived in the Chuanfa (傳法院) Monastery, often sat in meditation. Huairang (懷讓) asked, 『Great monk, what do you intend to achieve by sitting in meditation?』 Daoyi (道一) said, 『To become a Buddha.』 Thereupon, Huairang (懷讓) took a brick and ground it in front of the monastery. Daoyi (道一) asked, 『What are you doing by grinding this?』 Huairang (懷讓) said, 『Grinding it to make a mirror.』 Daoyi (道一) said, 『How can grinding a brick make a mirror?』 Huairang (懷讓) said, 『How can sitting in meditation become a Buddha?』 Daoyi (道一) asked, 『What is it then?』 Huairang (懷讓) said, 『Like an ox pulling a cart, if the cart does not move, hitting the cart is right, hitting the ox is also right.』 Thereupon, Daoyi (道一) understood the principle.

Fa Lin Yin Zheng (法林音徴) said, 『Did Mazu Daoyi (馬祖道一) understand hitting the cart, or did he understand hitting the ox?』 Then he clapped his hands and laughed loudly.

磨磚作鏡慕同音。來問分明示本心。才喚木人回面指。泥牛耕出古黃金。(汾陽昭)

磨磚作鏡不為難。忽地生光照大千。堪笑坐禪求佛者。至今牛上更加鞭。(佛印元)

磨磚作鏡。相席打令。一切魚龍。知水為命。(旻古佛)

車牛腦後痛加鞭。棄卻黃金抱㼾磚。逐惡隨邪至今日。即非心佛錯流傳。(笑翁堪)

平生心膽向人傾。過犯彌天已不輕。帶累馬師胡亂后。至今錯認定盤星。(松源岳)

萬法俱忘百念灰。等閑驀鼻拽將回。鏡光一點明如日。直得木人心眼開。(雪巖欽)

龍驤驥足困鹽車。未遇孫陽尚滯途。拽脫繩頭鞭一擿。風蹄索索電光碟機。(平陽忞)

南嶽因僧問。如鏡鑄像。像成後鏡光向什麼處去。師曰。如大德為童子時。相貌何在。曰。祇如像成后。為什麼不鑑照。師曰。雖然不鑑照。瞞它一點不得。

法眼益別云。阿那個是大德鑄成底像。　寶壽方云。大小南嶽。箋釋不易。雪峰則不然。如鏡鑄像。像成后光向什麼處去。待他眼目定動。劈脊便打。

髑髏里眼見猶在。枯木中龍聲更狂。打破虛空光境盡。箇中別有好商量。(慈受深)

問處鉤深答更幽。就身打劫最風流。要知一點難瞞處。江上數峰青欲浮。(掩室開)

【現代漢語翻譯】 現代漢語譯本 『磨磚作鏡慕同音』。磨磚想做鏡子，徒勞無功，如同追求相同的聲音一樣荒謬。『來問分明示本心』。有人來問，（我）就明白地指示他的本心。『才喚木人回面指』。剛剛喚醒木頭人，讓他轉過臉來指點。『泥牛耕出古黃金』。泥做的牛竟然耕出了古老的黃金。（汾陽昭） 『磨磚作鏡不為難』。磨磚做鏡子並不難，（只是）『忽地生光照大千』。突然生出光芒照亮整個世界（是不可能的）。『堪笑坐禪求佛者』。可笑那些坐禪求佛的人，『至今牛上更加鞭』。至今還在牛身上抽打鞭子，（希望它跑得更快，卻不知方向錯了）。（佛印元） 『磨磚作鏡』。磨磚做鏡子，『相席打令』。就像在宴席上玩擊鼓傳花的遊戲一樣荒謬。『一切魚龍』。所有的魚和龍，『知水為命』。都知道水是生命之源。（旻古佛） 『車牛腦後痛加鞭』。在拉車的牛的腦後狠狠地抽打鞭子，『棄卻黃金抱㼾磚』。放棄了黃金，卻抱著破瓦爛磚。『逐惡隨邪至今日』。追逐邪惡，隨波逐流直到今天，『即非心佛錯流傳』。這就是對『即心是佛』的錯誤理解和流傳。（笑翁堪） 『平生心膽向人傾』。我平生一片真心向人傾訴，『過犯彌天已不輕』。即使過錯彌天也已經不算輕了。『帶累馬師胡亂后』。連累得馬祖道一禪師胡亂施教之後，『至今錯認定盤星』。直到今天還錯誤地把北極星當做定盤星。（松源岳） 『萬法俱忘百念灰』。萬法都已忘記，百種念頭都已灰滅，『等閑驀鼻拽將回』。輕輕鬆鬆地抓住牛鼻子把它拉回來。『鏡光一點明如日』。鏡子般的光芒一點，明亮如太陽，『直得木人心眼開』。直接讓木頭人也開了心眼。（雪巖欽） 『龍驤驥足困鹽車』。像龍一樣昂揚，像千里馬一樣有力的腳，卻被困在拉鹽車的苦役中，『未遇孫陽尚滯途』。沒有遇到伯樂孫陽，還停留在困頓的道路上。『拽脫繩頭鞭一擿』。掙脫繩索，鞭子一揮，『風蹄索索電光碟機』。像風一樣奔馳，像閃電一樣飛馳。（平陽忞） 南嶽懷讓禪師因為一個僧人問：『如鏡鑄像』（如果用鏡子來鑄造佛像），『像成後鏡光向什麼處去』（佛像鑄成后，鏡子的光芒到哪裡去了）？懷讓禪師說：『如大德為童子時』（就像您還是孩童的時候），『相貌何在』（現在的相貌在哪裡）？僧人說：『祇如像成后』（即使佛像鑄成后），『為什麼不鑑照』（為什麼不能照見東西）？懷讓禪師說：『雖然不鑑照』（即使不能照見），『瞞它一點不得』（也無法掩蓋它本有的光明）。 法眼文益禪師另外說道：『阿那個是大德鑄成底像』（哪一個是您鑄成的佛像）？寶壽禪師說：『大小南嶽』（南嶽懷讓禪師的回答），『箋釋不易』（很難解釋）。雪峰義存禪師則不然，他說：『如鏡鑄像，像成后光向什麼處去』（如果用鏡子來鑄造佛像，佛像鑄成后，鏡子的光芒到哪裡去了）？『待他眼目定動』（等他眼珠子稍微一動），『劈脊便打』（就狠狠地打他）。 『髑髏里眼見猶在』。即使在骷髏里，眼睛的見性依然存在，『枯木中龍聲更狂』。即使在枯木中，龍吟的聲音更加狂放。『打破虛空光境盡』。打破虛空，所有的光影境界都消失殆盡，『箇中別有好商量』。其中另有美好的境界可以商量。（慈受深） 『問處鉤深答更幽』。提問之處深刻，回答之處更加幽深，『就身打劫最風流』。就自身下手，勘破生死，最為灑脫。『要知一點難瞞處』。要知道那一點難以隱瞞的地方，『江上數峰青欲浮』。就像江上幾座山峰，青翠欲滴，清晰可見。（掩室開）

【English Translation】 English version 『Grinding a brick to make a mirror is like seeking the same sound.』 Trying to make a mirror by grinding a brick is futile, just as absurd as pursuing identical sounds. 『Coming to ask, clearly show the original mind.』 When someone comes to ask, (I) clearly point out their original mind. 『Only then awaken the wooden man to turn his face and point.』 Only after awakening the wooden man, let him turn his face and give guidance. 『A clay ox plows out ancient gold.』 A clay ox actually plows out ancient gold. (Fen-yang Chao) 『Grinding a brick to make a mirror is not difficult.』 Grinding a brick to make a mirror is not difficult, (but) 『Suddenly producing light to illuminate the great universe.』 Suddenly producing light to illuminate the entire world (is impossible). 『Laughable are those who seek Buddhahood through seated meditation.』 Laughable are those who seek Buddhahood through seated meditation, 『Until now, they add whips to the ox.』 Until now, they are still whipping the ox, (hoping it will run faster, but they don't realize the direction is wrong). (Fo-yin Yuan) 『Grinding a brick to make a mirror.』 Grinding a brick to make a mirror, 『Passing around the baton at a banquet.』 It's as absurd as playing the game of passing around the baton at a banquet. 『All fish and dragons.』 All fish and dragons, 『Know that water is their life.』 Know that water is the source of life. (Min Gu-fo) 『Whipping the ox hard behind its head.』 Whipping the ox pulling the cart hard behind its head, 『Abandoning gold to embrace broken bricks.』 Abandoning gold to embrace broken and rotten bricks. 『Pursuing evil and following wickedness until today.』 Pursuing evil and following wickedness until today, 『This is a mistaken transmission of 「mind is Buddha」.』 This is a mistaken understanding and transmission of 『mind is Buddha.』 (Xiao-weng Kan) 『All my life, I have poured out my heart to others.』 All my life, I have sincerely poured out my heart to others, 『Even if my transgressions fill the sky, they are not light.』 Even if my transgressions fill the sky, they are not light. 『Involving Master Ma in reckless teachings afterwards.』 Involving Master Ma-tsu Tao-i (Mazu Daoyi) in reckless teachings afterwards, 『Until now, they mistakenly identify the polestar.』 Until now, they mistakenly identify the North Star as the polestar. (Song-yuan Yue) 『Forgetting all dharmas, a hundred thoughts turn to ashes.』 Forgetting all dharmas, a hundred thoughts turn to ashes, 『Casually grabbing the nose and pulling it back.』 Casually grabbing the ox's nose and pulling it back. 『A point of mirror light, bright as the sun.』 A point of mirror-like light, bright as the sun, 『Directly causing the wooden man to open his mind's eye.』 Directly causing the wooden man to open his mind's eye. (Xue-yan Qin) 『A dragon's stride and a steed's feet are trapped in a salt cart.』 A dragon's stride and a steed's powerful feet are trapped in the drudgery of pulling a salt cart, 『Not meeting Sun Yang, they are still stuck on the road.』 Not meeting Bo Le (Sun Yang), they are still stuck on the difficult road. 『Pulling off the rope and flicking the whip.』 Breaking free from the rope and flicking the whip, 『Wind-like hooves and lightning-like speed.』 Running like the wind and speeding like lightning. (Ping-yang Min) Nan-yue Huai-jang (Nanyue Huairang) Zen master was asked by a monk: 『If a statue is cast from a mirror,』 『After the statue is formed, where does the mirror's light go?』 Huai-jang Zen master said: 『When you were a child,』 『Where is your appearance now?』 The monk said: 『Even after the statue is formed,』 『Why can't it reflect?』 Huai-jang Zen master said: 『Even though it cannot reflect,』 『It cannot hide even a bit of its inherent light.』 Fa-yen Wen-yi (Fayan Wenyi) Zen master added: 『Which one is the statue you cast?』 Bao-shou Zen master said: 『The great Nan-yue』s (Nanyue Huairang's) answer,』 『Is not easy to explain.』 Xue-feng Yi-cun (Xuefeng Yicun) Zen master said differently: 『If a statue is cast from a mirror, where does the mirror's light go?』 『Waiting for his eyes to move,』 『Strike him hard on the back.』 『In the skull, the seeing eye is still there.』 Even in the skull, the seeing nature of the eye is still there, 『In the dry wood, the dragon's roar is even more wild.』 Even in the dry wood, the dragon's roar is even more unrestrained. 『Breaking through the void, all light and realms disappear.』 Breaking through the void, all light and shadow realms disappear, 『There is another good realm to discuss within.』 There is another good realm to discuss within. (Ci-shou Shen) 『The question probes deeply, the answer is even more profound.』 The question probes deeply, the answer is even more profound, 『Attacking the self is the most elegant.』 Attacking the self and breaking through birth and death is the most unrestrained. 『To know the one point that is difficult to hide,』 『The peaks on the river are green and about to float.』 Like the peaks on the river, green and vibrant, clearly visible. (Yan-shi Kai)

槎丫古干鎖莓苔。霽日相看玉蕊開。常恨春歸無覓處。不知轉入此中來。(雪刃起)

南嶽因馬祖闡化江西。遣僧往探乃命曰。待伊上堂時但問作么生。伊道底語記將來。僧至一如教問。祖曰。自從胡亂后。三十年不少鹽醬。僧回舉似師。師深肯之。

徑山杲云。雲門即不然。夜夢不祥。書門大吉。　天寧琦云。我若作大師。才見者僧出來。便下禪床擒住痛與一頓。教他歸去舉似南嶽。且顯師承有據。自家眼目分明。祇如徑山恁么道。與馬祖是同是別。何如黑漆屏風上。更寫盧同月蝕詩。　伏龍長云。破驢脊上足蒼蠅。　大覺升云。義出豐年。還他馬祖。未免帶累南嶽。懸掛心頭。

胡亂三十年。不曾少鹽醬。江西馬大師。南嶽讓和尚。(鼓山圭)

見得分明識得親。舉來猶自涉途程。直饒不犯毫芒者。也是拈䭔䑛指人。(徑山杲)

家貧連子屈。事急不由人。開口露拴索。郎當累近鄰。(或庵體)

石火光中驗正邪。等閑拈卻眼中沙。自從不曾少鹽醬。敢保渠儂未到家。(木庵永)

既已知梅熟。何當復探為。欲令香闔國。故使猛風吹。(雪焰瑞)

掃盡狼煙志未休。晴空白日使人愁。太平不掛將軍印。擿劍懸戈始徹頭。(無異來)

自住山來不自

【現代漢語翻譯】 現代漢語譯本 槎丫古干鎖莓苔（苔蘚）。霽日相看玉蕊開。常恨春歸無覓處。不知轉入此中來。（雪刃起）

南嶽（Nanyue，山名，也指懷讓禪師）因為馬祖（Mazu，道一禪師）在江西闡揚佛法，派遣僧人前去探望，並囑咐說：『等他上堂說法時，只問他作么生（是什麼）。把他回答的底細記下來。』僧人到達后，完全按照吩咐提問。馬祖說：『自從胡亂后，三十年不少鹽醬。』僧人回來把情況告訴南嶽。南嶽深以為然。

徑山杲（Jingshan Gao，禪師名）說：『雲門（Yunmen，文偃禪師）就不是這樣。夜夢不祥，書門大吉。』天寧琦（Tianning Qi，禪師名）說：『如果我做大師，才見到那個僧人出來，便下禪床擒住他，狠狠地打一頓，教他回去告訴南嶽。這樣既能顯示師承有據，又能表明自己眼目分明。』就像徑山這樣說，與馬祖是相同還是不同？不如在黑漆屏風上，再寫上盧同的月蝕詩。伏龍長（Fulong Zhang，禪師名）說：『破驢脊上足蒼蠅。』大覺升（Dajue Sheng，禪師名）說：『義出豐年。還他馬祖，未免帶累南嶽，懸掛心頭。』

胡亂三十年。不曾少鹽醬。江西馬大師。南嶽讓和尚。（鼓山圭）

見得分明識得親。舉來猶自涉途程。直饒不犯毫芒者。也是拈䭔䑛指人。（徑山杲）

家貧連子屈。事急不由人。開口露拴索。郎當累近鄰。（或庵體）

石火光中驗正邪。等閑拈卻眼中沙。自從不曾少鹽醬。敢保渠儂未到家。（木庵永）

既已知梅熟。何當復探為。欲令香闔國。故使猛風吹。（雪焰瑞）

掃盡狼煙志未休。晴空白日使人愁。太平不掛將軍印。擿劍懸戈始徹頭。（無異來）

自住山來不自

【English Translation】 English version Old, gnarled branches lock in moss and lichen. After the rain, jade stamens open in the clear sun. I always regret that spring departs without a trace. I didn't know it had turned and entered here. (Xue Renqi)

Nanyue (Mount Nanyue, also refers to Huairang Zen Master), because Mazu (Master Ma, Daoyi Zen Master) was propagating the Dharma in Jiangxi, sent a monk to investigate, instructing him: 'When he ascends the Dharma hall, just ask him 'What is it?' Record his answer in detail.' The monk arrived and asked as instructed. Mazu said, 'Since the chaos, for thirty years, there has been no shortage of salt and soy sauce.' The monk returned and reported this to Nanyue. Nanyue deeply agreed.

Jingshan Gao (Zen Master's name) said: 'Yunmen (Wenyan Zen Master) is not like that. A bad dream at night, writing 'great fortune' on the door.' Tianning Qi (Zen Master's name) said: 'If I were a great master, as soon as I saw that monk come out, I would descend from the Zen seat, seize him, and beat him severely, telling him to go back and report to Nanyue. This would both demonstrate that the lineage has a basis and show that my own eyes are clear.' Just like Jingshan said, is it the same as Mazu or different? It would be better to write Lu Tong's poem about the lunar eclipse on a black lacquer screen. Fulong Zhang (Zen Master's name) said: 'On the back of a broken donkey, there are enough flies.' Dajue Sheng (Zen Master's name) said: 'The meaning comes from a year of abundance. Returning it to Mazu, inevitably implicates Nanyue, hanging in the heart.'

'Thirty years of chaos. Never lacking salt and soy sauce. Great Master Ma of Jiangxi. Monk Rang of Nanyue.' (Gushan Gui)

'Seeing clearly and recognizing intimately. Even when brought up, it still involves a journey. Even if one doesn't violate a hair's breadth, they are still people who lick their fingers after taking snacks.' (Jingshan Gao)

'A poor family's children are wronged. In urgent matters, one cannot help oneself. Opening one's mouth reveals the shackles. Carelessness burdens the neighbors.' (Huo An Ti)

'Verify right and wrong in the flash of a flint. Casually picking away the sand in the eye. Since there has been no shortage of salt and soy sauce, I dare guarantee that he has not yet arrived home.' (Mu An Yong)

'Since it is already known that the plums are ripe, why explore again? To make the fragrance fill the country, therefore, a fierce wind is made to blow.' (Xue Yan Rui)

'Sweeping away the smoke of war, the ambition is not yet finished. The clear white sun in the sky makes people sad. Peace does not hang on a general's seal. Throwing away the sword and hanging up the spear is the beginning of thoroughness.' (Wu Yi Lai)

'Since residing on the mountain, not self-'

欺。奇花灼灼草離離。就中多少閑情緒。除卻衡山誰可知。(持平涇)

大鑒下二世

江西馬祖道一禪師(南嶽讓嗣)

因僧問和尚為什麼說即心即佛。師曰為止小兒啼。曰啼止后如何。師曰非心非佛。曰除此二種人來如何指示。師曰向伊道不是物。曰忽遇其中人來時如何。師曰教伊體會大道。

黃檗琦云。即心即佛。頭上安頭。非心非佛。無繩自縛。不是心不是佛不是物。泥里洗土塊。良久云。土曠人稀。相逢者少。

百萬雄兵出。將軍獵渭城。不閑弓矢力。斜漢月初生。(翠真巖)

兔角不用有。牛角不用無。有無不是處。馨香滿道途。(草堂清)

風勁葉頻落。山高日易沉。座中人不見。窗外白雲深。(長靈卓)

素琴張午月。流水落花深。寂聽希聲徹。冷冷太古音。(佛心才)

韶光三月景和融。錦繡山川處處同。碧瓦曉煙寒食雨。朱簾晴卷杏花風。(慈受深)

敲之即響。聽則無聲。嚴冬汗濕。酷熱冰清。試問道途來往客。長安去此幾多程。(黃龍震)

鐵牛耕破洞中天。桃花片片出深源。秦人一去無訊息。千古峰巒色轉鮮。(雪竇宗)

即心即佛。眉拖地。非心非佛。眼雙橫。蝴蝶夢中家萬里。子規枝上月三更。(瞎堂遠)

【現代漢語翻譯】 現代漢語譯本： 欺。奇花盛開，草木茂盛。其中蘊含多少閒適的情緒，除了衡山，又有誰能知曉呢？（持平涇）

大鑒下二世

江西馬祖道一禪師（南嶽懷讓的嗣法弟子）

有僧人問：『和尚為什麼說即心即佛？』馬祖回答：『爲了止住小兒的啼哭。』僧人問：『啼哭止住后如何？』馬祖回答：『非心非佛。』僧人問：『除了這兩種人，來人如何指示？』馬祖回答：『告訴他不是物。』僧人問：『忽然遇到其中之人來時如何？』馬祖回答：『教他體會大道。』

黃檗琦云：『即心即佛，是頭上安頭。非心非佛，是無繩自縛。不是心不是佛不是物，是泥里洗土塊。』停頓良久，又說：『地廣人稀，相逢的人很少。』

百萬雄兵出動，將軍在渭城打獵。不需多用弓箭的力量，斜掛的銀河，明月剛剛升起。（翠真巖）

兔角不必有，牛角不必無。有無都不是究竟之處，馨香充滿道路。（草堂清）

風大樹葉頻繁飄落，山高太陽容易西沉。座中的人看不見，窗外的白雲深厚。（長靈卓）

素雅的琴在午月彈奏，流水落花意境深遠。寂靜地聆聽那無聲之聲，清冷而又古老的音調。（佛心才）

美好的時光在三月，景色和諧而融洽。錦繡山河處處相同。碧綠的瓦上籠罩著曉煙，寒食節下著雨，晴朗的天氣捲起硃紅的簾子，杏花在風中搖曳。（慈受深）

敲擊它就響，聽它卻沒有聲音。嚴冬時節汗水濕透，酷熱天氣卻像冰一樣清涼。試問來來往往的客人，長安距離這裡還有多少路程？（黃龍震）

鐵牛耕開了洞中的天，桃花一片片地從深處源源而出。秦人離去後再也沒有訊息，千百年來山峰的顏色更加鮮艷。（雪竇宗）

即心即佛，眉毛拖到地上。非心非佛，眼睛橫著長。蝴蝶在夢中思念萬里家鄉，杜鵑在樹枝上啼叫，已是三更時分。（瞎堂遠）

【English Translation】 English version: Deceit. Strange flowers bloom brightly, grass grows luxuriantly. How much idle emotion is contained within? Who but Hengshan (a famous mountain in China) can know? (Chi Ping Jing)

Second Generation under Dajian (Huineng, the Sixth Patriarch)

Chan Master Mazu Daoyi of Jiangxi (Successor of Nanyue Huairang)

A monk asked: 'Why does the Master say that the mind is Buddha?' Mazu said: 'To stop a child from crying.' The monk asked: 'What after the crying stops?' Mazu said: 'Neither mind nor Buddha.' The monk asked: 'How do you instruct those who come besides these two types of people?' Mazu said: 'Tell them it is not a thing.' The monk asked: 'What if you suddenly encounter one of those people?' Mazu said: 'Teach them to realize the Great Way.'

Huangbo Qiyun said: 'The mind is Buddha, is adding a head on top of a head. Neither mind nor Buddha, is binding oneself without a rope. Not mind, not Buddha, not a thing, is washing a lump of dirt in mud.' After a long pause, he said: 'The land is vast and people are scarce; few meet each other.'

A million soldiers march forth, the general hunts in Weicheng. Not much strength of bow and arrow is needed, the slanting Milky Way, the moon is just rising. (Cui Zhen Yan)

Rabbit horns need not exist, ox horns need not not exist. Existence and non-existence are not the ultimate place, fragrance fills the path. (Cao Tang Qing)

The wind is strong, leaves fall frequently, the mountain is high, the sun sets easily. The person in the seat is not seen, the white clouds outside the window are deep. (Chang Ling Zhuo)

A plain zither is played in the fifth month, flowing water and falling flowers are profound. Silently listening to the soundless sound, a cold and ancient tone. (Fo Xin Cai)

The beautiful time is in the third month, the scenery is harmonious and peaceful. Embroidered mountains and rivers are the same everywhere. Green tiles are shrouded in morning mist, the Cold Food Festival brings rain, the clear weather rolls up the red curtains, apricot blossoms sway in the wind. (Ci Shou Shen)

Knock it and it rings, listen to it and there is no sound. In the severe winter, sweat soaks through, in the scorching heat, it is as clear as ice. I ask the travelers coming and going, how far is Chang'an (ancient capital of China) from here? (Huang Long Zhen)

An iron ox plows open the sky in the cave, peach blossoms emerge piece by piece from the deep source. The Qin people left and there is no news, for thousands of years the color of the peaks has become more vivid. (Xue Dou Zong)

'The mind is Buddha', eyebrows drag on the ground. 'Neither mind nor Buddha', eyes grow sideways. A butterfly dreams of home ten thousand miles away, a cuckoo cries on a branch, it is the third watch of the night. (Xia Tang Yuan)

一蔟人煙島外村。落花流水月黃昏。百川到海應須住。畢竟何曾別有源。(鐵山仁)

馬祖因僧問如何是佛。師曰即心即佛。

高峰妙云。眾中商量皆謂心本是佛。佛外無心。故云即心是佛。苦哉苦哉。若作者般見解。明朝後日吃鐵棒有分在。既然如是。合作么生。石壓筍斜出。巖懸花倒生。

即心即佛。鐵牛無骨。戲海獰龍。摩天俊鶻。西江吸盡未為奇。火里生蓮香拂拂。(南堂靜)

即心即佛。龍入蛇窟。出將入相。安邦定國。(石頭回)

即心便是佛。嫦娥不畫眉。才將赦粉污。妍好卻成媸。(天目禮)

即心是佛。砒霜狼毒。起死回生。不消一服。(環溪一)

硬似純鋼爛似泥。甜如巖蜜毒如砒。囫圇吞又囫圇吐。賺殺江西馬簸箕。(中峰本)

之乎者也已焉哉。七字相當是秀才。稍有一毫安不穩。鐵山當面勢崔嵬。(半庵旦)

誰家飯。掛空囊。指與小兒令看。解開祇見是灰。當下命根便斷。(開善謙)

馬祖因僧問如何是佛。師曰非心非佛。

碧海珠。荊山璧。曜乾坤。誰別識。利刀剪卻無根樹。萬疊峰巒斂煙霧。(圓悟勤)

賣盡田園徹骨貧。不知何處可容身。樓頭浪蕩無拘檢。鐵笛橫吹過洞庭。(開善謙)

【現代漢語翻譯】 現代漢語譯本： 一簇人家住在島外的村莊，落花隨著流水，月色昏黃。（百）川最終都要流向大海，總歸是要停住的，但究竟哪裡又有其他的源頭呢？（鐵山仁） 馬祖（Mazu，禪宗大師）因為有僧人問什麼是佛，馬祖說：『即心即佛』。 高峰妙云（Gaofeng Miaoyun，禪宗大師）說：大眾商量都認為心本來就是佛，佛之外沒有心，所以說『即心是佛』。苦啊苦啊！如果這樣理解，那麼將來免不了要挨鐵棒。既然這樣，應該怎麼做呢？就像石頭壓著竹筍斜著長出來，懸崖上花朵倒著生長。 『即心即佛』，鐵牛沒有骨頭，（就像）在海里嬉戲的兇猛的龍，摩天而行的俊俏的鶻（一種鳥）。吸乾了西江的水也不算稀奇，火中生出的蓮花香氣撲鼻。（南堂靜） 『即心即佛』，龍進入蛇洞，出將入相，安定國家。（石頭回） 『即心便是佛』，嫦娥都不用畫眉毛。一旦塗上了鉛粉，美好的反而變成了醜陋。（天目禮） 『即心是佛』，（如同）砒霜狼毒，能起死回生，甚至不需要服用。（環溪一） 硬的時候像純鋼，爛的時候像稀泥，甜的時候像巖蜜，毒的時候像砒霜。囫圇吞下又囫圇吐出，騙死了江西的馬簸箕（Maboqi，人名）。（中峰本） 之乎者也已焉哉，七個字說得像樣就是秀才。稍微有一點點安放不穩，鐵山（Tieshan，地名）就在眼前，氣勢崔嵬。（半庵旦） 是誰家的飯？掛著空空的布袋。指給小孩子看，解開一看全是灰。當下命根就斷了。（開善謙） 馬祖（Mazu，禪宗大師）因為有僧人問什麼是佛，馬祖說：『非心非佛』。 碧海中的珍珠，荊山的寶玉，照耀乾坤，有誰能分辨認識？鋒利的刀剪斷沒有根的樹，萬疊峰巒收斂了煙霧。（圓悟勤） 賣盡了田地家園，窮得徹骨。不知道哪裡可以容身。在樓上放浪形骸，無拘無束，橫吹著鐵笛，飄過洞庭湖。（開善謙）

English version: A cluster of houses in a village outside the island. Fallen flowers drift on flowing water, the moon is yellow at dusk. All rivers eventually reach the sea and must stop there. But where else could there possibly be a source? (Tieshan Ren) Mazu (a Chan master) was asked by a monk, 'What is Buddha?' Mazu said, 'Mind is Buddha.' Gaofeng Miaoyun (a Chan master) said: The assembly discussed and all agreed that the mind is inherently Buddha, and there is no mind outside of Buddha, hence the saying 'Mind is Buddha.' Alas, alas! If you hold such a view, you're destined to be beaten with iron rods sooner or later. Since that's the case, what should we do? Like a bamboo shoot pushing out sideways under a rock, or a flower blooming upside down on a cliff. 'Mind is Buddha,' an iron ox without bones, (like) a fierce dragon playing in the sea, a handsome falcon soaring to the sky. Draining the West River is not extraordinary, a lotus blooming in fire exudes fragrance. (Nantang Jing) 'Mind is Buddha,' a dragon entering a snake's hole, serving as a general and a minister, securing the country. (Shitou Hui) 'Mind itself is Buddha,' Chang'e (the moon goddess) doesn't need to paint her eyebrows. Once she applies white powder, her beauty turns into ugliness. (Tianmu Li) 'Mind is Buddha,' (like) arsenic and wolfsbane, capable of bringing the dead back to life, without even needing a dose. (Huanxi Yi) Hard like pure steel, rotten like mud, sweet like rock honey, poisonous like arsenic. Swallowing whole and spitting whole, deceiving Maboqi (a person's name) of Jiangxi. (Zhongfeng Ben) 'Zhi hu zhe ye yi yan zai,' if you speak these seven characters properly, you're a scholar. If there's even a slight instability, Mount Tieshan (a place name) stands before you, its imposing presence towering. (Ban'an Dan) Whose meal is this? Hanging an empty bag. Pointing it out to a child to look at, opening it to find only ashes. Instantly, the life force is cut off. (Kaishan Qian) Mazu (a Chan master) was asked by a monk, 'What is Buddha?' Mazu said, 'Neither mind nor Buddha.' A pearl from the blue sea, a jade from Mount Jing, illuminating the universe, who can distinguish and recognize them? A sharp knife cuts down the rootless tree, ten thousand layers of peaks gather smoke and mist. (Yuanwu Qin) Selling all the fields and gardens, impoverished to the bone. Not knowing where to find refuge. Roaming freely in the tower, unrestrained, playing the iron flute horizontally, passing over Dongting Lake. (Kaishan Qian)

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

二月風光景氣浮。少年公子御街游。銀床踞坐傾杯樂。三個孩兒打馬毬。(牧庵忠)

非佛非心絕謂情。玄途鳥道急回程。爍迦羅眼存機變。莫守寒巖異草青。(南巖勝)

馬祖非心非佛。直下更無窠窟。今年樹上核桃。勝似去年柑橘。(正堂辨)

大地眾產生正覺。百千諸佛墮泥犁。休將此話頻頻舉。卻恐閻家老子知。(中峰本)

馬祖因百丈南泉西堂隨侍玩月。師乃問正當恁么時如何。堂曰正好供養。丈曰正好修行。泉拂袖便去。師曰經入藏。禪歸海。惟有普愿獨超物外。

翠巖真云。神鼎叔翁云祇為老婆心切。翠巖即不然。垂萬里鉤駐千里烏騅。布漫天網打衝浪巨鱗。還有么。有則衝浪來相見。如無且歸巖下待月明。　泐潭清云。是則全是。非則全非。神鼎道老婆心切。大似金沙混雜。玉石難分。祇如馬祖末後恁么道。甚處是老婆心切。不省者個意。修行徒苦辛。　開福寧云。馬大師等閑舒捲妙手天然。也是貪觀云里雁。失卻渡頭船。若人檢點得出。披毛游火聚。戴角溷塵泥。其或見處朦朧。為你下個註腳。經入藏禪歸海。未是衲僧親到底。拂袖前行歸去來。擊碎重關門大啟。還有見馬師者么。良久云。休休。長安夜夜家家月。幾處笙歌幾處愁。　虎丘隆云。馬駒蹋殺天下

【現代漢語翻譯】 二月里，風光和煦，萬物復甦，一片生機勃勃的景象。年輕的公子們在寬闊的街道上游玩嬉戲。他們坐在裝飾華麗的銀床上，開懷暢飲，享受著歡樂。三個孩童則在一旁玩著打馬球的遊戲。（牧庵忠） 既不是佛，也不是心，超越了所有的言語和情感。通往真理的道路如同鳥道般艱險，要趕緊回頭。爍迦羅（Śakra，帝釋天）的眼睛裡蘊含著隨機應變的智慧。不要固守在寒冷的巖石上，那裡奇異的草木也會枯萎。（南巖勝） 馬祖（Māzu，馬祖道一）說既非心也非佛，直截了當，沒有任何可以依附的窠臼。今年樹上的核桃，勝過往年的柑橘。（正堂辨） 大地上所有的眾生都成就正覺，成千上萬的諸佛卻墮入泥犁（naraka，地獄）。不要總是提起這樣的話，恐怕被閻家老子（Yama，閻羅王）知道了。（中峰本） 馬祖（Māzu，馬祖道一）與百丈（Bǎizhàng，懷海禪師）、南泉（Nánquán，普愿禪師）、西堂（Xītáng，智藏禪師）一同賞月。馬祖問道：『正在這個時候，該如何是好？』西堂說：『正好用來供養。』百丈說：『正好用來修行。』南泉拂袖而去。馬祖說：『經入了藏（Tripiṭaka，佛教經典），禪歸於海，只有普愿（Pǔyuàn，南泉禪師）獨自超越于萬物之外。』 翠巖真（Cuīyán Zhēn）說：神鼎叔翁（Shéndǐng Shūwēng）說只是因為老婆心切。翠巖（Cuīyán）卻不這樣認為。放出萬里長的魚鉤，拴住千里之外的烏騅馬。張開瀰漫天空的大網，捕捉衝擊巨浪的巨大魚鱗。還有嗎？有就衝浪來相見。如果沒有，就回到巖石下等待月亮升起。泐潭清（Lètán Qīng）說：是就全是對的，非就全是錯的。神鼎（Shéndǐng）說老婆心切，很像金沙混雜，玉石難分。就像馬祖（Māzu，馬祖道一）最後這樣說，哪裡是老婆心切？不明白這個意思，修行只是徒勞辛苦。開福寧（Kāifú Níng）說：馬大師（Mǎ Dàshī，馬祖道一）隨意舒捲，妙手天成，也是貪看云里的雁，錯失了渡口的船。如果有人能夠辨別出來，披著毛在火堆里遊走，戴著角在塵土裡混跡。如果見解還很朦朧，為你下一個註解：經入了藏（Tripiṭaka，佛教經典），禪歸於海，還不是衲僧（nàsēng，僧人）親身到底的境界。拂袖前行歸去來，擊碎重關，大門開啟。還有見到馬師（Mǎ Shī，馬祖道一）的人嗎？良久說：休休。長安（Cháng'ān）夜夜家家月，幾處笙歌幾處愁。虎丘隆（Hǔqiū Lóng）說：馬駒踐踏天下。

【English Translation】 In the second month, the scenery is vibrant and full of life. Young masters stroll and play on the wide streets. They sit on ornate silver beds, drinking and enjoying themselves. Three children play polo nearby. (Mu'an Zhong) Neither Buddha nor mind, beyond all words and emotions. The path to truth is as treacherous as a bird's path, one must quickly turn back. Śakra's (Śakra, the lord of gods) eyes contain the wisdom to adapt to circumstances. Do not cling to the cold rock, where even strange plants will wither. (Nanyan Sheng) Māzu (Māzu Dàoyī) said neither mind nor Buddha, directly without any niche to cling to. This year's walnuts on the tree are better than last year's tangerines. (Zhengtang Bian) All beings on earth attain perfect enlightenment, while thousands of Buddhas fall into naraka (naraka, hell). Do not keep mentioning such words, lest Yama (Yama, the lord of death) finds out. (Zhongfeng Ben) Māzu (Māzu Dàoyī) was enjoying the moon with Bǎizhàng (Bǎizhàng, Huaihai Zen master), Nánquán (Nánquán, Pǔyuàn Zen master), and Xītáng (Xītáng, Zhìzàng Zen master). Māzu asked, 'What should be done at this very moment?' Xītáng said, 'It is good for offering.' Bǎizhàng said, 'It is good for practice.' Nánquán flicked his sleeve and left. Māzu said, 'The scriptures have entered the Tripiṭaka (Tripiṭaka, Buddhist canon), and Zen has returned to the sea, only Pǔyuàn (Pǔyuàn, Nánquán Zen master) alone transcends all things.' Cuīyán Zhēn said: Shéndǐng Shūwēng said it was only because of a grandmotherly heart. Cuīyán does not think so. He casts a fishing hook ten thousand miles long and ties up a black horse a thousand miles away. He spreads a net covering the sky and catches giant scales crashing through the waves. Is there more? If so, come meet me through the waves. If not, return to the rock and wait for the moon to rise. Lètán Qīng said: If it is right, it is all right; if it is wrong, it is all wrong. Shéndǐng said a grandmotherly heart is like gold dust mixed in, making it difficult to distinguish jade from stone. Just like what Māzu (Māzu Dàoyī) said at the end, where is the grandmotherly heart? If you do not understand this meaning, practice is only in vain. Kāifú Níng said: Great Master Mǎ (Mǎ Dàshī, Māzu Dàoyī) casually unfolds his wonderful hand naturally, but he is also greedy to watch the geese in the clouds and misses the ferry boat. If someone can discern it, he wears fur and walks in the fire, wears horns and mingles in the dust. If the understanding is still hazy, I will give you a footnote: The scriptures have entered the Tripiṭaka (Tripiṭaka, Buddhist canon), and Zen has returned to the sea, but it is not the realm that a monk (nàsēng, Buddhist monk) has personally reached. Flicking his sleeve, he goes forward and returns, smashing the heavy barrier, and the door opens wide. Is there anyone who has seen Master Mǎ (Mǎ Shī, Māzu Dàoyī)? After a long silence, he said: Stop, stop. In Cháng'ān (Cháng'ān), every night, every family has the moon, in how many places are there singing and dancing, and in how many places are there sorrows? Hǔqiū Lóng said: The colt tramples the world to death.

人。一摑直須一掌血。三大老各展家風。不覺翻成老婆心切。藂林浩浩商量。總道玩月話奇特。檢點將來。克由叵耐。何故。三人證龜成鱉。　靈隱岳于正好供養處云。望梅止渴。正好修行處云。金不博金。拂袖便行處云。祇得一橛。獨超物外處云。唵摩呢達尼吽癹吒。復云。者一夥破落戶。鼻孔總被穿卻了也。你諸人向什麼處出氣。　烏石道云。百丈西堂說到行不到。南泉行到說不到。總須吃棒有分。祇如馬祖恁么道。還有優劣也無。以拂子打圓相云。幸然明似鏡。何用曲如鉤。擊拂子。

經入藏。禪歸海。惟有普愿獨超物外。(咄)祇有照壁月。且無吹葉風。(照覺總)

經入藏。禪歸海。稽首歸依。合掌頂戴。王老師。超物外。二十年前恁么來。而今去盡閑光彩。(天童覺)

國清才子貴。家富小兒嬌。大家出隻手。彼此不相饒。(徑山杲)

古渡無風直下鉤。絲綸意在得鯨鰲。馬師言下揚家醜。千古兒孫草里游。(湛堂深)

諸子營家各自肥。就中一個正堪悲。滿籃盛墨無人買。半夜持歸染皂衣。(大歇謙)

諸子生涯各有成。從來孝順兩邊生。貪歡一夜渾家樂。失曉連忙打五更。(無準范)

窮源底是一家親。倜儻豐標壓四鄰。拽斷傀儡棚上索。驀然鸚鵡過西

【現代漢語翻譯】 現代漢語譯本： 人。一巴掌下去必須見血。三位老前輩各自展現家風，不知不覺間卻變成了老婆心切。大家浩浩蕩蕩地商量，都說賞月這件事很奇特。仔細檢查將來，克由這個人實在難以忍受。為什麼呢？因為這三個人把烏龜看成了鱉。靈隱岳于在適合供養的地方說，『望梅止渴』。在適合修行的地方說，『金不博金』。在拂袖便行的地方說，『只得到了一截』。在獨超物外的地方說，『唵摩呢達尼吽癹吒』。又說，『這一夥破落戶，鼻孔都被人穿透了。你們這些人要向什麼地方出氣？』烏石道說，『百丈西堂說得到做不到，南泉做得到說不到，總要捱打才行。』如果馬祖這樣說，還有優劣之分嗎？』用拂子畫圓相說，『幸好明亮如鏡子，哪裡用得著彎曲如鉤子。』擊打拂子。 經書進入藏經閣，禪宗迴歸大海，只有普愿獨自超越物外。（咄）只有照壁上的月亮，沒有吹動樹葉的風。（照覺總） 經書進入藏經閣，禪宗迴歸大海，稽首歸依，合掌頂戴。王老師，超越物外，二十年前是這樣來的，如今已經失去了所有的光彩。（天童覺） 國清寺的才子很受器重，富裕人家的小孩很嬌慣。大家各自伸出一隻手，彼此互不相讓。（徑山杲） 古老的渡口沒有風，可以直接下鉤，絲線的意圖在於得到大鯨魚。馬祖的言語揭露了家醜，千古兒孫在草叢裡遊蕩。（湛堂深） 各位子弟經營家業各自肥沃，其中有一個最可悲。滿籃子盛著墨卻沒有人買，半夜裡拿回家去染黑衣服。（大歇謙） 各位子弟的生涯各有成就，向來孝順父母雙方。貪圖歡樂一夜，大家都很快樂，天還沒亮就急忙打五更。（無準范） 窮究根源，原來是一家親，瀟灑的風度壓倒四鄰。拽斷傀儡戲臺上的繩索，忽然鸚鵡飛過西邊。

【English Translation】 English version: A man. A slap must draw blood. The three elders each display their family style, unknowingly becoming overly concerned. The assembly discusses grandly, all saying that admiring the moon is a peculiar matter. Examining the future, Ke You (name of a person) is unbearable. Why? Because the three of them mistake a turtle for a鱉 (soft-shelled turtle). Lingyin Yueyu said at a suitable place for offerings, 'Quenching thirst with plums.' At a suitable place for cultivation, 'Gold does not gamble with gold.' At a place where one leaves with a flick of the sleeve, 'Only a fragment is obtained.' At a place beyond worldly concerns, 'Om Mani Dat Ni Hum Phat Svaha.' He also said, 'This group of dilapidated households, their nostrils have all been pierced. Where will you all vent your anger?' Wushi Dao said, 'Baizhang Xitang can talk but cannot do, Nanquan can do but cannot talk, they all deserve a beating.' If Mazu said so, is there still a distinction between superior and inferior?' He drew a circle with a whisk, saying, 'Fortunately, it is as bright as a mirror, why use a hook that is curved?' He struck the whisk. The scriptures enter the Tripitaka, Zen returns to the sea, only Puyuan (name of a monk) alone transcends the mundane. (Tut!) Only the moon on the zhaobi (screen wall), no wind blowing the leaves. (Zhaojue Zong) The scriptures enter the Tripitaka, Zen returns to the sea, bowing in reverence, joining palms and placing them on the head. Teacher Wang, transcends the mundane, came like this twenty years ago, and now has lost all its splendor. (Tiantong Jue) The talented scholars of Guoqing Temple are valued, the children of wealthy families are spoiled. Everyone puts out a hand, not yielding to each other. (Jingshan Gao) The ancient ferry has no wind, cast the hook straight down, the intention of the silk thread is to obtain a great whale. Mazu's words reveal the family shame, for thousands of years, descendants wander in the grass. (Zhan Tang Shen) The disciples manage their households and each becomes wealthy, among them, one is most pitiable. A basket full of ink, but no one buys it, carrying it home in the middle of the night to dye black clothes. (Da Xie Qian) The disciples' lives each have achievements, always filial to both parents. Greedy for pleasure one night, everyone is happy, before dawn, they hurriedly beat the fifth watch. (Wuzhun Fan) Tracing back to the source, they are originally one family, the unrestrained demeanor surpasses the four neighbors. Snapping the rope on the puppet stage, suddenly a parrot flies over the west.

秦。(無異來)

藏山于澤澤藏舟。天下無藏貫九流。兩手攃開隨步樂。騰騰三界不拘留。(費隱容)

相將月下話家常。孝順多嬌忤逆狂。天曉不知何處去。至今愁殺夜行郎。(慧山海)

馬祖因僧問。離四句。絕百非。請師直指西來意。師曰。我今日勞倦。不能為汝說。問取智藏去。僧去問藏。藏曰何不問和尚。曰和尚教來問。藏曰我今日頭痛。不能為汝說。問取海兄去。僧問海。海曰我到者里卻不會。僧回舉似師。師曰。藏頭白。海頭黑。

溈山喆云。者僧與么問。馬師與么答。離四句絕百非。智藏海兄都不知。會么。不見道馬駒蹋殺天下人。　五祖演云。馬大師無著慚惶處。祇道得個藏頭白海頭黑。者僧擔一擔懵懂。換得一個不會。若也眼似流星。多少人失錢遭罪。　高峰妙云。馬師父子一門。非特佛口蛇心。亦善六韜三略。者僧若無諸葛孔明之作。管取喪身失命。　龍池傳云。三大老被個挑腳漢弄得家反宅亂。至今父子不。和還有解交者么。擲拄杖。　靈巖儲云。當大寵而不驚。臨大亂而不怖。非經天下之大經。握乾坤之化育。尚不能運籌帷幄決勝千里。又何敢望篤恭而天下平。馬家父子如排百萬雄師大陣。咳唾之下全軍就縛。何術而致之哉。

藏頭白。海頭黑。明眼衲僧

【現代漢語翻譯】 現代漢語譯本： 秦。（無異來）

將山藏於大澤，又將船藏於大澤之中。天下沒有什麼可以隱藏，貫通九流之學。兩手擦開，隨步而樂。騰騰三界，不被拘留。（費隱容）

相約在月下談論家常。孝順的人多嬌美，忤逆的人太瘋狂。天亮了不知去向何處。至今愁壞了夜行的人。（慧山海）

馬祖（Mazu，禪宗大師）因有僧人問：『離開四句（sì jù，佛教術語，指對事物存在的四種可能性：存在、不存在、既存在又不存在、非存在非不存在），斷絕百非（bǎi fēi，佛教術語，指一切錯誤的見解），請老師直接指示西來意（xī lái yì，指禪宗的根本宗旨）。』馬祖說：『我今天勞累睏倦，不能為你解說。去問智藏（Zhì Zàng，人名，僧人）去吧。』僧人去問智藏，智藏說：『為什麼不問和尚（héshang，指馬祖）？』僧人說：『和尚叫我來問。』智藏說：『我今天頭痛，不能為你解說。去問海兄（Hǎi xiōng，人名，僧人）去吧。』僧人去問海，海說：『我到這裡卻不會。』僧人回來把情況告訴馬祖，馬祖說：『藏頭白，海頭黑。』

溈山喆（Wéi Shān Zhé，人名，僧人）說：『這僧人這樣問，馬師（Mǎ shī，指馬祖）這樣答，離開四句斷絕百非，智藏海兄都不知道。明白嗎？沒聽說道嗎，馬駒（Mǎ jū，比喻後起之秀）能踏殺天下人。』五祖演（Wǔ Zǔ Yǎn，人名，僧人）說：『馬大師（Mǎ dàshī，指馬祖）無處可藏感到慚愧惶恐，只說得出個藏頭白海頭黑。這僧人擔了一擔懵懂，換得一個不會。如果眼光如流星般銳利，多少人會因此失錢遭罪。』高峰妙（Gāo Fēng Miào，人名，僧人）說：『馬師父子一門，非但佛口蛇心，也擅長六韜三略。這僧人如果沒有諸葛孔明（Zhūgě Kǒngmíng，三國時期著名政治家和軍事家）的作為，定會喪身失命。』龍池傳（Lóng Chí Chuán，人名，僧人）說：『三大老（sān dà lǎo，指馬祖、智藏、海）被個挑腳漢（tiāo jiǎo hàn，指提問的僧人）弄得家反宅亂。至今父子不和，還有能解決這個問題的嗎？』（擲拄杖）靈巖儲（Líng Yán Chǔ，人名，僧人）說：『當大寵而不驚，臨大亂而不怖，不是經歷了天下的大經，掌握了乾坤的化育，尚且不能運籌帷幄決勝千里，又怎敢期望篤恭而天下太平。馬家父子如排列百萬雄師的大陣，咳唾之下全軍就縛，是什麼樣的法術才能做到這樣呢？』

藏頭白，海頭黑。明眼的衲僧（nà sēng，指僧人）啊！

【English Translation】 English version: Qin. (No different coming)

Hiding mountains in the marsh, hiding boats in the marsh. There is nothing to hide under heaven, penetrating the nine streams of thought. Wiping open with both hands, enjoying each step. Soaring through the three realms, not being confined. (Fei Yin Rong)

Agreeing to chat about family matters under the moon. Filial piety is often charming, disobedience is wild. At dawn, not knowing where to go. Still worrying the night traveler to death. (Hui Shan Hai)

Mazu (Mazu, a Chan master) asked a monk: 'Apart from the four propositions (sì jù, Buddhist term, referring to the four possibilities of the existence of things: existence, non-existence, both existence and non-existence, neither existence nor non-existence), cutting off the hundred negations (bǎi fēi, Buddhist term, referring to all wrong views), please directly point out the meaning of the coming from the West (xī lái yì, referring to the fundamental purpose of Zen Buddhism).' Mazu said: 'I am tired today and cannot explain it to you. Go ask Zhizang (Zhì Zàng, a person's name, a monk).' The monk went to ask Zhizang, and Zhizang said, 'Why don't you ask the Abbot (héshang, referring to Mazu)?' The monk said, 'The Abbot told me to ask.' Zhizang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Hǎi xiōng, a person's name, a monk).' The monk asked Hai, and Hai said, 'I don't know when I get here.' The monk returned and told Mazu, and Mazu said, 'Zang's head is white, Hai's head is black.'

Weishan Zhe (Wéi Shān Zhé, a person's name, a monk) said: 'This monk asked like this, Master Ma (Mǎ shī, referring to Mazu) answered like this, apart from the four propositions and cutting off the hundred negations, Zhizang and Brother Hai don't know. Do you understand? Haven't you heard that the colt (Mǎ jū, a metaphor for rising stars) can trample the people of the world to death.' Wuzu Yan (Wǔ Zǔ Yǎn, a person's name, a monk) said: 'Grand Master Ma (Mǎ dàshī, referring to Mazu) is ashamed and frightened, and can only say that Zang's head is white and Hai's head is black. This monk carried a load of ignorance and exchanged it for a 'don't know'. If his eyes are as sharp as shooting stars, how many people will lose money and suffer.' Gaofeng Miao (Gāo Fēng Miào, a person's name, a monk) said: 'Master Ma and his son's family, not only have the mouth of a Buddha and the heart of a snake, but are also good at the Six Secret Teachings and the Three Strategies. If this monk does not have the actions of Zhuge Kongming (Zhūgě Kǒngmíng, a famous politician and military strategist during the Three Kingdoms period), he will surely lose his life.' Longchi Chuan (Lóng Chí Chuán, a person's name, a monk) said: 'The three elders (sān dà lǎo, referring to Mazu, Zhizang, and Hai) were made to have their homes turned upside down by a lame man (tiāo jiǎo hàn, referring to the monk who asked the question). To this day, the father and son are not in harmony. Is there anyone who can solve this problem?' (Throws the staff) Lingyan Chu (Líng Yán Chǔ, a person's name, a monk) said: 'Not surprised by great favor, not afraid of great chaos, if one has not experienced the great scriptures of the world and grasped the creation of heaven and earth, one cannot even plan strategies and win battles from a thousand miles away, how dare one expect that being respectful and diligent will bring peace to the world. Master Ma and his son are like arranging a great army of millions, and the entire army is captured with a cough and spit. What kind of magic can achieve this?'

Zang's head is white, Hai's head is black. Clear-eyed monks (nà sēng, referring to monks)!

會不得。馬駒蹋殺天下人。臨濟未是白拈賊。離四句。絕百非。天上人間惟我知。(雪竇顯)

湘靈二女神仙格。笑倚朱門香陌陌。一抹𧹬𧹛透臉紅。更加十分天真色。(佛鑒勤)

四句百非皆杜絕。陽春白雪唱彌高。風清月皎無雲夜。誰把吹毛換寶刀。(南華昺)

短帽輕衫宮㨾窄。舞遍胡笳十八拍。曲罷酒闌猶未歸。歸來月色和云白。(瞎堂遠)

百非路絕透離微。四句情忘發上機。竹密不妨流水過。山高豈礙白雲飛。(足庵鑒)

藥之作病鑒乎前聖。病之作醫必也其誰。白頭黑頭兮克家之子。有句無句兮截流之機。堂堂坐斷舌頭路。應笑毗耶老古錐。(宏智覺)

花塢春風滿袖香。紅紅白白兩相當。那堪更有多情者。麥笛一聲過野塘。(青獅信)

自蹋千峰最上層。生涯日拙百無能。絕交何用區區論。故舊今看祇一藤。(木陳忞)

殘花落盡鳥聲悲。一種春愁逐亂絲。妾臥空床腸斷絕。郎征塞北那能知。(紫嶠𣹩)

綠暗紅菲壓帝城。不禁簾外囀嬌鶯。陳妃何事心如鐵。猶悵長門不見春。(鏡堂清)

單槍疋馬入重城。金鼓轟轟四路聞。不覺狂風天地黯。回頭無處不消魂。(法林音二)

風蕭蕭又雨蕭蕭。春盡啼䳌引舊條。隔岸悽清雲影

斷。一輪紅日半橫橋。

馬祖因百丈侍遊山次。見野鴨飛過。師曰是甚麼。曰野鴨子。師曰甚麼處去也。曰飛過去也。師乃杻丈鼻。丈負痛失聲曰阿耶耶阿耶耶。師曰又道飛過去也。丈契悟。

中峰本云。設錦阱以陷獸。垂香餌以釣魚。惟善作者能之。馬祖擬獲一禽。深入荒草。費盡腕力。打破半邊鐵網。豈善作者哉。　寶壽方云。大小馬師可謂功不浪施。然所獲亦莫過是個野鴨子。若是個沖天俊鶻。馬師自己還得無事也未。

野鴨子。知何許。馬師見來相共語。話盡山雲海月情。依前不會還飛去。卻把住。道道。(雪竇顯)

流水有西東。蘆花無背向。沙鳥忽飛來。漁人驚夜唱。誰道月明無處尋。元來祇在秋江上。(上方益)

野鴨群飛勢莫留。瞥然一過已高秋。和聲扭著平生痛。短綆毋勞系鼻頭。(佛燈珣)

野鴨從空過。張三逢李大。岸上系孤舟。黃牛解拽磨。(白楊順)

心燈不可付。祖印亦難傳。野鴨飛過去。扭得鼻頭穿。(橫川珙)

馬祖因百丈遊山回侍寮。哀哀大哭。同事問汝憶父母耶。丈曰無。曰被人罵耶。丈曰無。曰汝哭作么。丈曰我鼻孔被大師扭得痛不徹。曰有甚因緣不契。丈曰你問取和尚去。同事問海侍者。有何因緣不契在寮中哭。師曰。

【現代漢語翻譯】 現代漢語譯本： 斷。一輪紅日半掛在橋上。

馬祖（Mazu，禪宗大師）與百丈（Baizhang，馬祖的弟子）一同遊山。看見野鴨飛過。馬祖問：『這是什麼？』百丈答：『野鴨子。』馬祖問：『往哪裡去了？』百丈答：『飛過去了。』馬祖便扭百丈的鼻子。百丈痛得失聲叫道：『阿耶耶阿耶耶。』馬祖說：『又說飛過去了！』百丈因此領悟。

中峰本（Zhongfeng Ben，禪師）說：『設定錦繡的陷阱來捕捉野獸，垂下香甜的魚餌來釣魚，只有善於此道的人才能做到。』馬祖想要捕捉一隻飛禽，深入荒草，費盡力氣，打破半邊鐵網。難道是善於此道的人嗎？ 寶壽方（Baoshou Fang，禪師）說：『馬祖師徒可謂功夫不白費。然而所獲得的也不過是一隻野鴨子。如果是一隻沖天的俊鷹，馬祖自己恐怕也難以脫身吧。』

野鴨子，知道它要飛向何處嗎？馬祖看見它來，與它一同交談。談盡山雲海月的情懷，依舊不會停留，還是飛走了。卻把它抓住，說道說道。（雪竇顯，Xuedou Xian，禪師）

流水有西東，蘆花沒有背向。沙鳥忽然飛來，漁人驚醒夜唱。誰說月明無處可尋？原來就在這秋江之上。（上方益，Shangfang Yi，禪師）

野鴨成群飛過，勢頭不可阻擋。轉眼之間，已是深秋。和著聲音扭著平生的痛楚，短繩子不必勞煩繫在鼻頭上。（佛燈珣，Fodeng Xun，禪師）

野鴨從空中飛過，張三（Zhang San，泛指某人）遇到李四（Li Si，泛指某人）。岸上繫著孤單的小船，黃牛懂得拉磨。（白楊順，Baiyang Shun，禪師）

心燈不可交付，祖印也難以相傳。野鴨飛過去了，扭得鼻頭穿孔。（橫川珙，Hengchuan Gong，禪師）

馬祖與百丈遊山回來，百丈在侍寮里哀哀大哭。同事問：『你思念父母了嗎？』百丈說：『沒有。』問：『被人罵了嗎？』百丈說：『沒有。』問：『你哭什麼？』百丈說：『我的鼻孔被大師扭得痛徹心扉。』問：『有什麼因緣沒有領悟？』百丈說：『你去問和尚。』同事問海侍者：『有什麼因緣沒有領悟，在寮中哭泣？』馬祖說：

【English Translation】 English version: Broken. A round red sun hangs halfway across the bridge.

Once, Mazu (Mazu, a Chan master) was strolling in the mountains with Baizhang (Baizhang, Mazu's disciple) attending him. They saw a wild duck flying by. Mazu asked, 'What is that?' Baizhang replied, 'A wild duck.' Mazu asked, 'Where is it going?' Baizhang replied, 'It's flying away.' Mazu then twisted Baizhang's nose. Baizhang cried out in pain, 'Aiya! Aiya!' Mazu said, 'You said it flew away!' Baizhang attained enlightenment.

Zhongfeng Ben (Zhongfeng Ben, a Chan master) said, 'To set up a brocade trap to ensnare beasts, to dangle a fragrant bait to catch fish, only those skilled in the art can do it.' Mazu intended to capture a bird, delving deep into the wilderness, exhausting his strength, breaking half of the iron net. Is he truly skilled in the art? Baoshou Fang (Baoshou Fang, a Chan master) said, 'The efforts of Mazu and his disciple can be said to be not in vain. However, what they obtained was no more than a wild duck. If it were a soaring falcon, Mazu himself might not have escaped unscathed.'

Wild duck, does it know where it's going? Mazu saw it coming and conversed with it. They talked about the feelings of mountain clouds and sea moon, but it still wouldn't stay and flew away. Yet, seize it and speak of the Way. (Xuedou Xian, Xuedou Xian, a Chan master)

The flowing water has east and west, the reed flowers have no back or front. A sandpiper suddenly flies up, a fisherman is startled and sings in the night. Who says the bright moon is nowhere to be found? It turns out it's right here on the autumn river. (Shangfang Yi, Shangfang Yi, a Chan master)

A flock of wild ducks flies by, their momentum unstoppable. In the blink of an eye, it's already late autumn. Accompanied by the sound, twisting the pain of a lifetime, there's no need to tie a short rope to the nose. (Fodeng Xun, Fodeng Xun, a Chan master)

A wild duck flies across the sky, Zhang San (Zhang San, generic name) meets Li Si (Li Si, generic name). A lone boat is tied to the shore, the yellow ox knows how to pull the millstone. (Baiyang Shun, Baiyang Shun, a Chan master)

The mind lamp cannot be entrusted, the ancestral seal is also difficult to transmit. The wild duck has flown away, twisting the nose until it's pierced through. (Hengchuan Gong, Hengchuan Gong, a Chan master)

Mazu returned from a mountain stroll with Baizhang, and Baizhang was weeping bitterly in the attendant's quarters. A colleague asked, 'Do you miss your parents?' Baizhang said, 'No.' Asked, 'Were you scolded?' Baizhang said, 'No.' Asked, 'Why are you crying?' Baizhang said, 'My nose was twisted by the master, and it hurts to the core.' Asked, 'What is the unresolved cause?' Baizhang said, 'Go ask the monk.' The colleague asked Attendant Hai, 'What is the unresolved cause that he is crying in the quarters?' Mazu said:

是伊會也。你自問取。同事歸曰。和尚道汝會也。教我問汝。丈乃呵呵大笑。同事曰適來哭如今為甚卻笑。丈曰適來哭如今笑。

三峰藏云。雙舄朝天。

一回思想一傷神。不覺翻然笑轉新。云在嶺頭閑不徹。水流澗底太忙生。(龍門遠)

有時笑。有時哭。悲喜交並暗催促。此理如何舉向人。斷絃須是鸞膠續。(徑山杲)

有時笑兮有時哭。調高和寡難拘束。一派清音徹九天。風前誰解聯芳躅。(妙峰善)

哭不徹。笑不徹。倒腹傾腸向君說。父子非親知不知。抬頭腦後三斤鐵。(松源岳)

變棋局。反攻藥。快便乘時。不費余略。痛處重加是利錐。眼開始見鼻頭垂。滿面羞慚難蓋覆。笑啼賣弄月如眉。(梅谷悅)

馬祖升堂。眾才集。百丈乃出卷卻拜簟。師便下座。

雪竇顯云。諸方皆謂奇特。漝么舉還當么。若當。譬如水母以鰕為目。若不當。又空讚歎圖個什麼。眾中一般漢。亂蹋向前問古人意旨如何。更有老底不識好惡。對云將謂仙陀客。又云來日更到座前。苦哉苦哉。當時若見他出來卷簟。劈胸一蹋。令坐者倒者俱起不得。且要後人別有生涯去。免見反相鈍置。豈不是個英靈底漢。　白雲端出馬祖語云。我鈍置猶可。你鈍置太煞。　黃龍心云。馬祖升堂

【現代漢語翻譯】 現代漢語譯本： 僧人說：『就是伊會（指代某人或某事）。你自己去問他。』 同事回來后說：『和尚說你明白了，讓我來問你。』 這人聽后就呵呵大笑。同事說：『剛才還在哭，現在為什麼又笑了？』 這人說：『剛才哭，現在笑。』

三峰藏云，雙舄朝天。

（龍門遠禪師） 一次思想一次傷神，不知不覺翻然一笑，煥然一新。云在山嶺上閒適而不知停歇，水在山澗下奔流不息，太過忙碌。

（徑山杲禪師） 有時笑，有時哭，悲傷和喜悅交織在一起，暗中催促著時光流逝。這個道理如何向人訴說？斷了的琴絃需要用鸞膠來續接。

（妙峰善禪師） 有時笑啊有時哭，曲調高雅，和者稀少，難以約束。一派清音響徹九天，風前有誰能理解這高潔的足跡？

（松源岳禪師） 哭不徹底，笑不徹底，把內心的話都向你傾訴。父子之間並非親情，你知道嗎？抬頭看看，腦後有三斤鐵。

（梅谷悅禪師） 變換棋局，反過來攻藥。快速便捷，抓住時機，不費多餘的力氣。在痛處再加一把勁，就像鋒利的錐子。眼睛開始看到鼻尖下垂。滿面羞慚難以掩蓋，哭笑賣弄，月亮彎彎如眉。

馬祖升座說法，眾僧才聚集。百丈禪師於是出來，捲起拜墊就拜。馬祖便下座。

雪竇顯禪師評論說：『各處都說這件事奇特。』 那麼，舉出來還對嗎？如果對，就像水母用蝦作為眼睛。如果不對，又只是空自讚嘆，圖個什麼？ 眾人中有些平庸之輩，胡亂地向前問古人的意旨如何。更有一些老傢伙不識好歹，回答說：『還以為是仙陀客（指不速之客）。』 又說：『來日還要到座前。』 真是可悲啊！ 當時如果見到他出來卷拜墊，就應該劈胸一腳踢過去，讓坐著的和倒下的都起不來。 且要後人另有出路，免得被反過來愚弄。 這豈不是一個英靈的人？ 白雲端禪師引用馬祖的話說：『我愚弄你還可以，你愚弄我就太過分了。』 黃龍心禪師說：『馬祖升座說法』

【English Translation】 English version: The monk said, 'It is Yi Hui (referring to someone or something). Ask him yourself.' A colleague returned and said, 'The abbot said you understand, and asked me to ask you.' Upon hearing this, the man laughed heartily. The colleague said, 'You were crying just now, why are you laughing now?' The man said, 'I cried just now, and now I laugh.'

Three peaks hide the clouds, double shoes face the sky.

(Zen Master Longmen Yuan) Each thought brings sorrow, unknowingly turning into a smile, refreshing and new. Clouds on the mountain ridge are leisurely and never stop, water flows in the valley, rushing and too busy.

(Zen Master Jingshan Gao) Sometimes laughing, sometimes crying, sorrow and joy intertwined, secretly urging the passage of time. How to tell this principle to others? A broken string needs to be mended with luan glue.

(Zen Master Miaofeng Shan) Sometimes laughing, sometimes crying, the tune is high and few harmonize, difficult to restrain. A clear sound resonates through the nine heavens, who can understand this noble footprint before the wind?

(Zen Master Songyuan Yue) Not crying thoroughly, not laughing thoroughly, pouring out my heart to you. Father and son are not related by blood, do you know? Look up, there are three pounds of iron behind your head.

(Zen Master Meigu Yue) Change the chess game, counter-attack with medicine. Quick and convenient, seize the opportunity, without wasting extra effort. Adding force to the pain is like a sharp awl. The eyes begin to see the tip of the nose drooping. The face is full of shame and difficult to cover, crying and laughing, the moon is curved like eyebrows.

Mazu ascended the platform to preach, and the monks gathered. Baizhang Zen Master then came out, rolled up the kneeling mat and bowed. Mazu then descended from the platform.

Zen Master Xuedou Xian commented: 'Everywhere says this matter is peculiar.' Then, is it right to bring it up? If it is right, it is like a jellyfish using shrimp as eyes. If it is not right, then it is just empty praise, what is the point? Among the crowd, there are some mediocre people who ask the ancient masters' intentions in a confused manner. There are even some old fellows who do not know good from bad, answering: 'I thought it was a Xiantuo guest (referring to an uninvited guest).' And said: 'I will come to the seat again tomorrow.' How sad! At that time, if you saw him coming out to roll up the kneeling mat, you should have kicked him in the chest, so that those sitting and those falling could not get up. And it is necessary for future generations to have another way out, so as not to be fooled in return. Isn't this a heroic person? Zen Master Baiyun Duan quoted Mazu's words: 'It is okay for me to fool you, but it is too much for you to fool me.' Zen Master Huanglong Xin said: 'Mazu ascended the platform to preach.'

百丈卷席。後人不善來風。盡道不留朕跡。殊不知。桃花浪里正好張帆。七里灘頭更堪垂釣。如今必有辨沉浮識淺深底漢。試出來定當水脈看。有么。如無。且將漁父笛。閑向海邊吹。　大溈智云。曙色未分人盡望。及乎天曉也尋常。

馬祖升堂。百丈卷席。正令不從。拗曲作直。(雪竇顯)

升堂馬祖。卷席百丈。得人半斤。還他八兩。直饒縫罅全無。未免傍觀撫掌。(泉大道)

百萬雄師陣相睹。何人卻會回戈鼓。將頭不猛誤三軍。可憐正令無行處。(佛印元)

昨日東風偶然惡。桃花亂落如紅雨。昨夜東風又發狂。滿地不知何處去。(白雲端)

升堂卷席迥難儔。杲日騰暉處處周。堪笑忽雷驚宇宙。井中之物不抬頭。(海印信)

野鴨飛。鼻頭裂。卷席更來呈丑拙。直饒獨坐大雄峰。也是天邊第二月。(楊無為)

夜深認得歸時路。不待天明便出關。三尺莫耶橫在手。至今坐斷大雄山。(上方益)

捲起堂堂露眼睛。拈來覿面更相呈。鼻頭脫盡誰能覷。把手歸來相併行。(楚方安)

馬駒千里行。卷席相隨逐。秋風一夜生。處處開黃菊。(石□□)

鬼子掛起那吒面。赤腳跨定須彌盧。鐵牛鞭起黃河岸。大洋海底食珊瑚。(雪竇宗)

風

【現代漢語翻譯】 現代漢語譯本： 百丈禪師捲起坐席。後人不善於領會這其中的真意，都說百丈禪師沒有留下任何痕跡。卻不知道，桃花盛開的時節，正適合揚帆起航；水流湍急的七里灘，更適合垂釣。如今必定有能夠辨別沉浮、識別深淺的人，出來判斷水脈的走向。有這樣的人嗎？如果沒有，那就姑且拿起漁父的笛子，悠閒地在海邊吹奏吧。 大溈智云禪師說：黎明前的曙光，人們都翹首盼望；等到天亮了，也就覺得平常了。

馬祖禪師升座說法，百丈禪師捲起坐席，這是正令不行，把彎曲的硬拗成直的。（雪竇顯禪師）

馬祖禪師升座，百丈禪師卷席。得到別人半斤，還他八兩。即使縫隙完全沒有，也免不了旁觀者拍手稱讚。（泉大道禪師）

百萬雄師在戰場上對峙，有誰能領會回戈反擊的意圖？將領不勇猛，會貽誤整個軍隊，可憐正令無處施行。（佛印元禪師）

昨天東風忽然變得猛烈，桃花紛紛飄落，像紅色的雨。昨夜東風又發狂，滿地的落花不知飄向何處。（白雲端禪師）

升座說法和捲起坐席，迥然不同，難以相比。太陽的光輝照耀四方。可笑那忽然響起的雷聲震驚宇宙，井底的青蛙卻不抬頭。（海印信禪師）

野鴨飛過，鼻頭裂開。卷席更是呈現出醜陋笨拙。即使獨自坐在大雄峰上，也是天邊的第二個月亮。（楊無為禪師）

夜深時認得回去的路，不等天亮就出關。三尺長的莫邪劍橫在手中，至今仍然鎮守著大雄山。（上方益禪師）

捲起坐席，堂堂正正地露出眼睛。拿出來面對面地互相展示。鼻頭脫落乾淨，誰能看見？拉著手一起回去，並肩而行。（楚方安禪師）

小馬駒日行千里，卷席緊緊相隨。秋風一夜吹起，到處盛開著黃色的菊花。（石□□禪師）

鬼子掛起哪吒（佛教護法神）的面具，赤腳跨坐在須彌山（佛教中的聖山）上。鐵牛揮鞭趕到黃河岸邊，在大洋海底吃珊瑚。（雪竇宗禪師）

風

【English Translation】 English version: Baizhang (Zen master) rolled up the mat. Later generations are not good at understanding the true meaning of this, and they all say that Baizhang (Zen master) did not leave any traces. But they don't know that the season when peach blossoms are in full bloom is the perfect time to set sail; the turbulent Qili Beach is even more suitable for fishing. Now there must be people who can distinguish between floating and sinking, and recognize the depth, to judge the direction of the water veins. Are there such people? If not, then let's just pick up the fisherman's flute and play it leisurely by the sea. Dahui Zhiyun (Zen master) said: People look forward to the dawn before dawn; when it dawns, they feel it is ordinary.

Mazu (Zen master) ascended the seat to preach, and Baizhang (Zen master) rolled up the mat. This is the right order not being followed, forcibly bending the crooked into straight. (Xuedou Xian (Zen master))

Mazu (Zen master) ascended the seat, and Baizhang (Zen master) rolled up the mat. Getting half a catty from others, returning eight taels to them. Even if there are no gaps at all, it is inevitable that onlookers will applaud. (Quan Dadao (Zen master))

Millions of soldiers confront each other on the battlefield, who can understand the intention of turning back the spear? If the general is not brave, it will mislead the entire army, and it is a pity that the right order has nowhere to be implemented. (Foyin Yuan (Zen master))

Yesterday, the east wind suddenly became fierce, and peach blossoms fell one after another, like red rain. Last night, the east wind went crazy again, and the fallen flowers all over the ground did not know where they were blown. (Baiyunduan (Zen master))

Ascending the seat to preach and rolling up the mat are completely different and difficult to compare. The sun's rays shine in all directions. It is ridiculous that the sudden thunder shocks the universe, but the frogs at the bottom of the well do not look up. (Haiyin Xin (Zen master))

Wild ducks fly by, their noses are cracked. Rolling up the mat is even more ugly and clumsy. Even if you sit alone on the Great Hero Peak, it is also the second moon in the sky. (Yang Wuwei (Zen master))

Recognizing the way back in the deep night, leaving the pass before dawn. The three-foot-long Moye sword is held in hand, and it still guards the Great Hero Mountain today. (Shangfang Yi (Zen master))

Rolling up the mat, the eyes are exposed in a dignified manner. Taking it out and showing it to each other face to face. With the nose completely removed, who can see? Holding hands and going back together, walking side by side. (Chu Fang'an (Zen master))

The little colt travels a thousand miles a day, and the rolled mat follows closely. The autumn wind rises overnight, and yellow chrysanthemums bloom everywhere. (Shi□□ (Zen master))

The ghost hangs up the mask of Nezha (Buddhist protector deity), and sits astride Mount Sumeru (sacred mountain in Buddhism) barefoot. The iron bull whips to the bank of the Yellow River, and eats coral on the bottom of the ocean. (Xuedou Zong (Zen master))

Wind

定五湖寬。收帆恣意觀。波光隨水靜。練色逼人寒。舉棹逗云塢。移舟上碧灣。聲華光祖域。千載與人看。(龍門遠)

浩浩長江碧際空。片帆高掛便乘風。快哉不費纖毫力。萬里家山咫尺通。(開善謙)

一柄無情雪刃刀。當鋒誰敢犯秋毫。馬師父子親提掇。血噴千山風怒號。(無準范)

大將登壇八面風。卷旗息鼓四壘空。太平氣象清如許。方見王師不戰功。(憨山清)

太平無象錦皇洲。天子黎明御鳳樓。端拱垂裳歸聖主。調羹燮理有賢侯。(古梅冽)

馬祖見南泉行食過。乃問桶裡是什麼。泉曰合取口。

天井新云。馬祖問處南泉不知。南泉答處馬祖不會。若也會。江西兒孫不致埽土。

馬祖不安。院主問和尚近日尊候如何。師曰日面佛月面佛。

昭覺勤云。此個公案知得落處便能獨步丹霄。如或不知。往往枯木巖前蹉路去也。是他本分作家。到者里須有驅耕夫牛奪饑人食底手腳。方始得見他馬大師為人處。不然總沒交涉。諸人到者里且作么生得平穩去。　崇慶古云。當時院主可惜放過。若不放過。好與云。情知和尚病在膏肓。　白巖符代院主云。怪得醫人說和尚不解忌口。

日面佛。月面佛。五帝三皇是何物。二十年來曾苦辛。為君直下蒼龍窟。

【現代漢語翻譯】 現代漢語譯本： 確定五湖的寬廣，收起風帆，隨意觀賞。波光隨著水面平靜，清澈得令人感到寒意。舉起船槳，探入雲霧繚繞的山塢，移動小船，駛入碧綠的海灣。聲名和光輝照耀著祖先的土地，千年萬載供人瞻仰。（龍門遠）

浩瀚的長江，碧波與天空相接。一片風帆高高掛起，便可乘風前行。多麼暢快，不費絲毫力氣，萬里家鄉近在咫尺。（開善謙）

一把無情的雪亮刀刃，鋒利無比，誰敢冒犯分毫？馬師父子親自提拔，鮮血噴灑千山，狂風怒號。（無準范）

大將登上將壇，八面威風。捲起旗幟，停止擂鼓，四面營壘空空蕩蕩。太平景象如此清明，方才顯現王師不戰而勝的功勞。（憨山清）

太平盛世，沒有紛亂的景象，錦繡般的皇洲。天子黎明時分登上鳳凰樓。拱手垂衣，天下歸於聖明的君主。調和鼎鼐，治理國家有賢能的諸侯。（古梅冽）

馬祖（指馬道一，709-788，唐代禪師）看見南泉（指南泉普愿，748-835，唐代禪師）拿著食物走過，於是問道：『桶裡是什麼？』南泉說：『合上你的嘴。』

天井新出現雲彩。馬祖問，南泉不知如何回答。南泉回答，馬祖卻不明白。如果他們都明白，江西的兒孫們就不會落到掃地的地步了。

馬祖身體不適。院主問：『和尚近日身體如何？』馬祖說：『日面佛（指壽命長久的佛），月面佛（指壽命短促的佛）。』

昭覺勤說：『這個公案，知道落腳之處，便能獨自在青天中行走。如果不知道，往往會在枯木巖前走錯路。』這是他本分的作為。到這裡，必須要有從耕夫手中奪走牛，從飢餓的人手中奪走食物的手段，才能得見他馬大師的為人處世。不然，總沒有關係。諸位到這裡，要如何才能平穩地過去呢？崇慶古說：『當時院主可惜放過了機會。如果不放過，好好地告訴他，情知和尚的病已經深入膏肓。』白巖符代替院主說：『怪不得醫生說和尚不忌口。』

日面佛，月面佛。五帝三皇又算什麼？二十年來我歷盡苦辛，爲了你們，我直接深入蒼龍的巢穴。

【English Translation】 English version: Determine the width of the Five Lakes, lower the sails, and enjoy the scenery at will. The light of the waves follows the stillness of the water, so clear that it feels cold. Raise the oars and probe into the cloud-shrouded mountain cove, move the boat and sail into the emerald bay. Fame and glory shine upon the land of our ancestors, for thousands of years for people to admire. (Longmen Yuan)

The vast Yangtze River, with its blue waves meeting the sky. A single sail is hoisted high, and one can ride the wind. How delightful, without expending the slightest effort, the myriad miles of homeland are within reach. (Kaisan Qian)

A ruthless, snow-bright blade, so sharp that who dares to offend even a hair's breadth? Master Ma and his son personally promoted it, blood splattering across a thousand mountains, the wind howling in fury. (Wuzhun Fan)

The great general ascends the platform, with the wind blowing from all directions. Roll up the flags, cease the drums, and the four surrounding camps are empty. The scene of peace is so clear, that one can see the merit of the royal army's victory without battle. (Hanshan Qing)

In a peaceful and prosperous age, there is no chaotic scene, but a brocade-like imperial continent. The Son of Heaven ascends the Phoenix Tower at dawn. With hands clasped and robes hanging down, the world belongs to the wise ruler. Harmonizing the cauldron and governing the country are virtuous ministers. (Gumei Lie)

Mazu (referring to Mazu Daoyi, 709-788, a Chan master of the Tang Dynasty) saw Nanquan (referring to Nanquan Puyuan, 748-835, a Chan master of the Tang Dynasty) walking by with food, and asked, 'What is in the bucket?' Nanquan said, 'Shut your mouth.'

New clouds appear in the skylight. Mazu asked, but Nanquan didn't know how to answer. Nanquan answered, but Mazu didn't understand. If they both understood, the descendants of Jiangxi wouldn't be reduced to sweeping the floor.

Mazu was unwell. The monastery director asked, 'How is the master's health these days?' Mazu said, 'Sun-faced Buddha (referring to a Buddha with a long lifespan), moon-faced Buddha (referring to a Buddha with a short lifespan).'

Zhaojue Qin said, 'This koan, knowing where to land, one can walk alone in the blue sky. If you don't know, you will often go the wrong way in front of the withered tree rock.' This is his inherent action. Coming here, one must have the means to take the ox from the farmer and the food from the hungry, in order to see how Master Ma behaves. Otherwise, there is no connection at all. How can you all pass through here peacefully? Chongqing Gu said, 'It's a pity that the monastery director missed the opportunity at that time. If he hadn't missed it, he should have told him properly that he knew the master's illness was already incurable.' Baiyan Fu, on behalf of the monastery director, said, 'No wonder the doctor said the master doesn't abstain from food.'

Sun-faced Buddha, moon-faced Buddha. What are the Five Emperors and Three Sovereigns? For twenty years I have endured hardship, for your sake, I have directly entered the lair of the Azure Dragon.

屈堪述。明眼衲僧莫輕忽。(雪竇顯)

日面月面。星移斗轉。失曉波斯。討頭不見。(翠巖真)

少年公子忽猖狂。半夜穿云入洞房。二八仙娥百般巧。眼睛之上繡鴛鴦。(野軒遵)

日面佛。月面佛。夜夜朝朝好風物。馬駒蹋殺天下人。軒轅照破精靈窟。(楊無為)

蒲團上端坐。針眼里穿線。西風一陣來。落葉兩三片。(保寧勇)

日面月面。星流電卷。鏡對像而無私。珠在盤而自轉。君不見爐錘前百鍊之金。刀尺下一絲之絹。(天童覺)

日面東兮月面西。誰言任運落前溪。山桃落盡春歸去。猶有子規枝上啼。(上方益)

什邡駒子氣生獰。蹴蹋毗盧頂上行。正患脾疼卻頭痛。病來猶有巧心情。(張無盡)

丫鬟女子畫蛾眉。鸞鏡臺前語似癡。自說玉容難比並。卻來架上著羅衣。(五祖演)

東街柳色拖煙翠。西巷桃花相映紅。左顧右盻看不足。一時分付與東風。(佛鑒勤)

金烏才唱日方中。王道平平觸處通。爭奈馬駒生太早。依前蹋殺太虛空。(正覺逸)

日面月面。虛空閃電。雖然截斷天下衲僧舌頭。分明也祇道得一半。(俞道婆)

打起黃鶯兒。莫教枝上啼。啼時驚妾夢。不得到遼西。(典牛游)

硃砂鏡里開顏

{ "translations": [ "現代漢語譯本：\n屈堪述（Qu Kan Shu）。明眼的僧人不要輕忽。（雪竇顯（Xuedou Xian））\n\n日面月面。星辰移動，斗柄旋轉。迷失方向的波斯人（Bosi），找不到頭緒。（翠巖真（Cuiyan Zhen））\n\n年輕的公子忽然猖狂。半夜穿過雲層進入洞房。二八年華的仙女百般巧手。在眼睛之上繡鴛鴦。（野軒遵（Yexuan Zun））\n\n日面佛。月面佛。夜夜朝朝都是好風景。小馬駒踐踏天下人。軒轅鏡照破精靈的巢穴。（楊無為（Yang Wuwéi））\n\n蒲團上端坐。在針眼里穿線。西風一陣吹來。落下兩三片樹葉。（保寧勇（Baoning Yong））\n\n日面月面。星辰流動如閃電。鏡子面對影像而無私。珠子在盤中自然轉動。你沒看見嗎？爐錘前千錘百煉的金子，刀尺下細如遊絲的絲絹。（天童覺（Tiantong Jue））\n\n日面在東邊，月面在西邊。誰說順其自然地落入前面的溪流。山桃花落盡，春天歸去。還有杜鵑在樹枝上啼叫。（上方益（Shangfang Yi））\n\n什邡（Shifang）的小馬駒氣勢兇猛。在毗盧（Pilú）佛的頭頂上行走。正擔心脾臟疼痛卻又頭痛。生病了仍然有巧妙的心情。（張無盡（Zhang Wujin））\n\n丫鬟女子畫著蛾眉。對著鸞鏡臺前說話好像癡傻。自誇容貌難以比擬。卻到架子上穿上羅衣。（五祖演（Wuzu Yan））\n\n東街的柳色如煙般翠綠。西巷的桃花相互映襯紅艷。左看右看都看不夠。一時都交付給東風。（佛鑒勤（Fojian Qin））\n\n金烏剛唱，太陽正當空。王道平坦，到處暢通無阻。無奈小馬駒出生太早。依舊踐踏虛空。（正覺逸（Zhengjue Yi））\n\n日面月面。虛空閃電。即使截斷天下僧人的舌頭。也只能說出一半。（俞道婆（Yu Daopo））\n\n打起黃鶯兒。不要讓它在樹枝上啼叫。啼叫時驚擾了我的夢。使我不能到達遼西。（典牛游（Dianniu You））\n\n硃砂鏡里展現笑顏。", "English_translations": [ "English version:\nQu Kan Shu. Enlightened monks, do not neglect this. (Xuedou Xian)\n\nSun face, moon face. Stars shift, the Big Dipper turns. The lost Persian (Bosi), cannot find the beginning. (Cuiyan Zhen)\n\nA young master suddenly becomes wild. In the middle of the night, he passes through the clouds and enters the bridal chamber. Sixteen-year-old fairies are skillful in every way. They embroider mandarin ducks above the eyes. (Yexuan Zun)\n\nSun-face Buddha. Moon-face Buddha. Night after night, morning after morning, it's a beautiful scene. The colt tramples all people under heaven. The Xuanyuan mirror illuminates the cave of spirits. (Yang Wuwéi)\n\nSitting upright on a蒲團(pútuán, a meditation cushion). Threading a needle. A gust of west wind comes. Two or three leaves fall. (Baoning Yong)\n\nSun face, moon face. Stars flow like lightning. The mirror is impartial to the image. The pearl turns naturally in the plate. Don't you see? Gold refined a hundred times before the furnace hammer, silk as fine as a thread under the knife and ruler. (Tiantong Jue)\n\nThe sun face is in the east, the moon face is in the west. Who says it naturally falls into the stream in front. The mountain peach blossoms have fallen, and spring has returned. There are still cuckoos singing on the branches. (Shangfang Yi)\n\nThe colt from 什邡(Shifang) is fierce. Walking on the top of 毗盧(Pilú)'s head. He is worried about spleen pain but has a headache. Even when sick, he still has a clever mood. (Zhang Wujin)\n\nA maid draws her eyebrows. Speaking in front of the 鸞鏡(luánjìng, a phoenix mirror) seems foolish. She boasts that her beauty is incomparable. But she puts on her silk robe on the rack. (Wuzu Yan)\n\nThe willow color on the east street is as green as smoke. The peach blossoms in the west lane set each other off in red. Looking left and right, one can't get enough of seeing. All at once, it is entrusted to the east wind. (Fojian Qin)\n\nThe golden crow has just crowed, and the sun is in the middle of the sky. The royal way is smooth and unobstructed everywhere. But the colt was born too early. Still trampling the void. (Zhengjue Yi)\n\nSun face, moon face. Empty space, lightning. Even if you cut off the tongues of all the monks in the world. You can only say half of it clearly. (Yu Daopo)\n\nDrive away the oriole. Don't let it sing on the branch. When it sings, it startles my dream. So that I cannot reach 遼西(Liaoxi). (Dianniu You)\n\nA smiling face appears in the cinnabar mirror." ] }

笑。白玉盤中展腳眠。大抵人生難得共。得團圓處且團圓。(佛性泰)

古殿無人到者稀。蒲團端坐有誰知。不因院主通訊息。爭得寒光萬里輝。(中際能)

日面月面。突出難辨。擬欲抬眸。空中兩片。(無準范)

日面佛。月面佛。飛來峰接三天竺。南高峰對北高峰。六條橋鎖垂楊綠。(入就雪)

爭看燈影動干戈。戰馬紛馳來又過。燭罷一時歸去也。譙樓又奏角聲多。(石澗泐)

南冠而楚語。不忘故國音。造次與顛沛。無由見淺深。君不見。三十年來鹽醬話。幾番辛苦為沉吟。(天水廣)

學得風流飾粉郎。一朝兩度巧梳妝。改頭換面無人識。元是東村李二孃。(嘯庵本)

鑿井耕田。出作入息。不識不知。順帝之則。神歌社舞自成調。笑殺東村王大伯。(晴云啟)

一毫綰就冰絲結。四面玲瓏了沒痕。無耳石人訊息盡。泥牛產出鐵崑崙。(法林音)

馬祖示眾。凡有言句是提婆宗。以此個為主。

截云駒云。山僧有時一句子不作一句子商量。有時一句子卻作一句子商量。驀拈拄杖云。馬大師來也。復卓一卓云。事因丁屬起。展轉話難明。靠拄杖。

玉轉珠回著眼看。有相干處沒相干。祇將此個以為主。喝一喝。一劍倚天星斗寒。(石

【現代漢語翻譯】 現代漢語譯本： 笑啊，就像白玉盤中蜷著腳睡覺一樣。大抵人生難得相聚，能夠團圓的時候就好好團圓吧。（佛性泰）

古老的殿宇，很少有人到來。蒲團上端坐，有誰知道呢？如果不是院主傳遞訊息，怎能讓這寒光照耀萬里呢？（中際能）

日面佛，月面佛，形象突出難以分辨。想要抬頭看清楚，卻發現只是空中的兩片影像。（無準范）

日面佛，月面佛。飛來峰連線著三天竺，南高峰對著北高峰，六條橋鎖著垂柳的綠色。（入就雪）

爭著看燈影舞動，如同發生戰爭。戰馬紛紛奔馳而來又過去。燈會結束，大家都回去了，譙樓上又響起陣陣號角聲。（石澗泐）

身在異地還說著楚地的方言，不忘記故鄉的聲音。即使倉促或顛沛流離，也無法看清人的內心深淺。你沒看到嗎？三十年來談論的都是些柴米油鹽的瑣事，多少辛苦都化作了深深的嘆息。（天水廣）

學得風流，打扮得像個擦脂抹粉的男子。一天之內兩次精巧地梳妝打扮。改變容貌，沒有人認得出來，原來是東村的李二孃。（嘯庵本）

鑿井耕田，日出而作，日落而息。老百姓無知無識，順應著天帝的法則。自發地唱著歌，跳著社戲，真是笑死了東村的王大伯。（晴云啟）

一根頭髮綰成冰絲結，四面八方都圓潤通透，找不到痕跡。無耳石人的訊息已經傳盡，泥牛竟然生出了鐵崑崙。（法林音）

馬祖（Mazu，禪宗大師）向大眾開示：凡是落在言語文字上的，都是提婆（Deva，天神）的宗派。要以『這個』為主。

截云駒說：山僧我有時一句也不作一句來商量，有時一句卻作一句來商量。隨即拿起拄杖說：馬大師（Mazu，禪宗大師）來了！又用拄杖敲了一下說：事情因為丁屬而起，來回解釋也難以明白。靠著拄杖。

玉珠旋轉，要仔細看。有關係的地方好像又沒有關係。只要將『這個』作為主宰。喝一聲！寶劍倚天，星斗都感到寒冷。（石）

【English Translation】 English version: Smiling, like sleeping with curled-up feet on a white jade plate. Generally, life is hard to come by together; when there's a chance for reunion, cherish it. (Foxing Tai)

The ancient temple is rarely visited. Who knows the one sitting upright on the蒲團 (Pu Tuan, meditation cushion)? If it weren't for the abbot passing on the message, how could this cold light shine for ten thousand miles? (Zhongji Neng)

Sun-faced Buddha, Moon-faced Buddha, their features are prominent and hard to distinguish. Trying to look up and see clearly, only to find two images in the sky. (Wuzhun Fan)

Sun-faced Buddha, Moon-faced Buddha. Feilai Peak (Flying Peak) connects with the Three Tianzhu Temples, South Peak faces North Peak, and the Six Bridges lock in the green of the weeping willows. (Ru Jiu Xue)

People are vying to watch the lamp shadows move like warfare. Warhorses gallop back and forth. When the lantern festival ends, everyone returns home, and the watchtower sounds many horn calls again. (Shijian Le)

Wearing the southern cap and speaking the Chu dialect, not forgetting the sounds of the homeland. In haste or adversity, there's no way to see the depth of a person's heart. Don't you see? For thirty years, we've been talking about trivial matters of salt and soy sauce, and much hardship has turned into deep sighs. (Tianshui Guang)

Having learned to be suave, he dresses up like a powdered and rouged man. He skillfully puts on makeup twice in one day. Changing his appearance, no one recognizes him; it turns out to be Li Erniang from the eastern village. (Xiao'an Ben)

Digging wells and plowing fields, working at sunrise and resting at sunset. The people are ignorant and unknowing, following the laws of the Emperor. Singing songs and dancing community dances spontaneously, making old Wang Dabo from the eastern village laugh to death. (Qingyun Qi)

A strand of hair is tied into an ice silk knot, all sides are smooth and without a trace. The news from the earless stone man has been exhausted, and the mud ox has given birth to an iron Kunlun. (Falin Yin)

Mazu (Mazu, Zen master) addressed the assembly: All that falls into words and language belongs to the sect of Deva (Deva, celestial being). Take 'this' as the master.

Jie Yunju said: This mountain monk sometimes doesn't discuss a sentence as a sentence, and sometimes he does discuss a sentence as a sentence. Then he picked up his staff and said: Master Mazu (Mazu, Zen master) is here! He tapped the staff once and said: The matter arises from the Ding attribute, and it is difficult to explain back and forth. Leaning on the staff.

Jade turns and pearls roll, watch carefully. There seems to be a connection, yet there isn't. Just take 'this' as the master. A shout! The sword leans on the sky, and the stars feel cold. (Shi)

溪月)

滿天風雪出門游。疋馬橫身百草頭。聞道平原狐兔狡。頻將鷹眼看吳鉤。(天岸升三)

全憑三寸舌縱橫。六國相將賀太平。斗大金章懸肘后。蘇秦原是舊蘇秦。

松直棘曲。鵲噪鴉鳴。本無有意。不道無情。為欲魚龍知性命。頻將折箸攪滄溟。

馬祖因僧參乃畫一圓相曰。入也打不入也打。僧才入。師便打。僧曰和尚打某甲不得。師靠卻杖便休。

雪竇顯云。二俱不了。靠卻拄杖。擬議不來。劈脊便棒。　云居莊云。大師令雖行。爭奈無風起浪。者僧棒既吃了。要且有理難伸。復云。作么生會他休去底道理。　寶壽新云。放則兵隨將轉。收則馬聽鑼聲。既論力敵。兩攻不無。各有一能。其運籌帷幄決勝千里。獨許神駒。何則。祇圖邦國靖。終不貴封侯。

門頭隨分應寰虛。善犯何如擬慎初。奪卻馬師蒺藜杖。坐觀天下競分疏。(笑巖寶)

鐵鎖高垂不可攀。子規啼處夜初闌。月光此際情無限。幾個曾經度玉關。(夫山儲)

馬祖因僧于面前作四畫。上一畫長下三畫短。曰不得道一畫長三畫短。離此四畫外。請和尚答。師乃于地畫一畫曰。不得道長短。答汝了也。

南陽忠別云。何不問取老僧。　溈山果云。借婆衫子拜婆年。　高峰妙云。字經三寫

【現代漢語翻譯】 現代漢語譯本 滿天風雪，出門遊歷。一匹馬橫身於百草叢中。聽說平原上的狐兔狡猾，所以時常像老鷹一樣銳利地觀察，又像吳鉤一樣伺機而動。（天岸升三） 完全憑藉三寸不爛之舌縱橫捭闔。六國諸相國都來祝賀太平盛世。斗大的金印懸掛在手肘之後，（可見此人）蘇秦原本就是當年的蘇秦（指其善於辭令）。 松樹挺直，荊棘彎曲。喜鵲喧鬧，烏鴉哀鳴。本來並無特別的用意，但也不能說毫無情感。爲了讓魚和龍明白它們的本性與命運，常常用折斷的筷子攪動滄海。 馬祖（Mazu，禪宗大師）因為有僧人前來參拜，就畫了一個圓相（圓圈）說：『入（這個圓圈）也打，不入（這個圓圈）也打。』僧人剛一進入（圓圈），馬祖就打他。僧人說：『和尚打我不得。』馬祖放下手中的禪杖，便作罷。 雪竇顯（Xuedou Xian，禪宗大師）說：『兩者都不明白。放下手中的禪杖，不容你思量，劈頭蓋臉就是一棒。』云居莊（Yunju Zhuang，禪宗大師）說：『大師的命令雖然執行了，無奈無風也能掀起浪。這僧人棒子既然吃了，想要辯解卻有理難伸。』又說：『要怎麼理解他放下禪杖作罷的道理？』寶壽新（Baoshou Xin，禪宗大師）說：『放開時，士兵隨著將領轉動；收攏時，馬匹聽從鑼聲指揮。既然是勢均力敵，那麼雙方攻守就在所難免，各自都有一技之長。至於運籌帷幄，決勝千里，唯獨推許神駒（指速度極快）。為什麼呢？只爲了國家安定，終究不看重封侯。』 在門前隨緣應付這廣闊的世界，與其作惡不如謹慎于開始。奪走馬祖的蒺藜杖，坐看天下人爭論是非。（笑巖寶） 鐵索高高垂下，難以攀登。子規鳥啼叫的時候，夜色剛剛闌珊。月光此時此刻，情意無限，有幾個人曾經度過玉門關？（夫山儲） 馬祖因為有僧人在他面前畫了四畫，上一畫長，下三畫短。馬祖說：『不得說一畫長，三畫短。離開這四畫之外，請和尚回答。』馬祖就在地上畫了一畫說：『不得說長短，我已經回答你了。』 南陽忠（Nanyang Zhong，禪宗大師）另外說道：『為什麼不問老僧呢？』溈山果（Weishan Guo，禪宗大師）說道：『借用別人的衣服來拜年。』高峰妙（Gaofeng Miao，禪宗大師）說道：『字經三次書寫（才算完成）。』

【English Translation】 English version Amidst a sky full of wind and snow, I venture out for a journey. My lone horse traverses the myriad grasses. Hearing that the foxes and rabbits on the plains are cunning, I frequently use hawk-like eyes to observe, and stand ready like the Wu hook sword. (Tian An Sheng San) Relying entirely on a three-inch tongue to maneuver and persuade. The ministers of the six states all come to congratulate the peace. A large golden seal hangs behind the elbow, (showing that) Su Qin is indeed the Su Qin of old (referring to his eloquence). The pine stands straight, the thorns are crooked. The magpie chirps, the crow caws. Originally, there is no particular intention, but it cannot be said that there is no emotion. To make the fish and dragons understand their nature and destiny, I often stir the vast sea with broken chopsticks. Mazu (a Zen master), because a monk came to visit, drew a circle and said: 'Strike if you enter (this circle), strike if you don't enter (this circle).' As soon as the monk entered (the circle), Mazu struck him. The monk said: 'The monk cannot strike me.' Mazu put down his staff and stopped. Xuedou Xian (a Zen master) said: 'Neither of them understands. Putting down the staff, not allowing you to think, a blow right on the head.' Yunju Zhuang (a Zen master) said: 'Although the master's order is carried out, it is like raising waves without wind. Since the monk has taken the blow, it is difficult to justify himself even with reason.' He also said: 'How to understand the reason for him putting down the staff and stopping?' Baoshou Xin (a Zen master) said: 'When released, the soldiers follow the general; when gathered, the horses listen to the sound of the gong. Since it is a contest of strength, offense and defense are inevitable, each with their own skills. As for planning strategies and winning battles from afar, only the divine steed (referring to great speed) is praised. Why? Only for the peace of the country, ultimately not valuing being enfeoffed as a marquis.' Responding to the vast world at the gate according to circumstances, it is better to be cautious at the beginning than to commit evil. Snatching away Mazu's caltrop staff, sitting and watching the world argue about right and wrong. (Xiao Yan Bao) The iron chain hangs high, impossible to climb. When the cuckoo cries, the night is just ending. The moonlight at this moment is infinitely affectionate, how many have ever passed through the Jade Gate Pass? (Fu Shan Chu) Mazu, because a monk drew four lines in front of him, the upper line long and the lower three lines short, said: 'You must not say one line is long and three lines are short. Apart from these four lines, please answer, monk.' Mazu then drew a line on the ground and said: 'You must not say long or short, I have already answered you.' Nanyang Zhong (a Zen master) separately said: 'Why not ask the old monk?' Weishan Guo (a Zen master) said: 'Borrowing someone else's clothes to celebrate the New Year.' Gaofeng Miao (a Zen master) said: 'A character is completed after being written three times.'

烏焉成馬。西峰忍俊不禁。為諸人改正去也。良久召侍者云。分明記取。

馬祖一日問百丈甚處來。曰山後來。師曰逢著一人么。曰不逢著。師曰為什麼不逢著。曰若逢著即舉似和尚。師曰甚麼處得者訊息來。曰懷海罪過。師曰卻是老僧罪過。

國清英云。人既不見。因甚各擔一擔罪過。　獅峰遜云。逢著不逢著則且置。且道是什麼人。若識得此人。馬祖百丈與他挈草鞋有分。

大鑒下三世

洪州百丈懷海大智禪師(馬祖一嗣)

再參馬祖。侍立次。祖豎起禪床角拂子。師曰即此用離此用。祖安舊處。問子已后開兩片皮以何為人。師取拂子豎起。祖曰即此用離此用。師掛拂舊處。祖振威一喝。師當下大悟。一日謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。

汾陽昭云。悟去便休。說什麼三日耳聾。　石門聰云。若不三日耳聾。何得悟去。汾陽云。我與么道。較他石門半月程。　雪竇顯云。如今列其派者多。究其源者少。總道百丈于喝下大悟。還端的也無。然刁刀相似魚魯參差。若是明眼漢。瞞他一點不得。祇如馬祖道。爾後開兩片皮將何為人。百丈豎拂。為復如蟲御木。為復啐啄同時。諸人要會三日耳聾么。大冶精金。應無變色。　東林

【現代漢語翻譯】 現代漢語譯本：

『烏焉成馬』（『烏』和『焉』字形相近容易誤認，『成』和『馬』字形相近容易誤認）。西峰忍不住笑了出來，為大家改正錯誤。過了一會兒，叫來侍者說：『清楚地記住。』 馬祖（Mazu，禪宗大師）有一天問百丈（Baizhang，禪宗大師）：『從哪裡來？』百丈說：『從山裡來。』馬祖說：『遇到人了嗎？』百丈說：『沒有遇到。』馬祖說：『為什麼沒有遇到？』百丈說：『如果遇到就告訴和尚您了。』馬祖說：『從哪裡得到這個訊息的？』百丈說：『懷海（百丈的名字）犯了錯。』馬祖說：『卻是老僧（我）的錯。』 國清英說：『人既然沒有見到，為什麼各自承擔一份罪過？』獅峰遜說：『遇到沒遇到暫且不論，且說是什麼人？如果認識這個人，馬祖和百丈給他提鞋都不為過。』 大鑒（Dajian，慧能的謚號，禪宗六祖）門下三世 洪州百丈懷海大智禪師（洪州百丈懷海大智禪師，馬祖的弟子） 再次參拜馬祖，侍立在旁。馬祖豎起禪床邊的拂子。百丈說：『即此用？離此用？』馬祖放回原處。馬祖問：『你以後開堂說法，將如何為人指示？』百丈拿起拂子豎起。馬祖說：『即此用？離此用？』百丈把拂子掛回原處。馬祖大喝一聲。百丈當下大悟。有一天對眾人說：『佛法不是小事。老僧我以前被馬大師一喝，直震得三日耳聾。』黃檗（Huangbo，禪宗大師）聽了這件事，不禁吐了吐舌頭。 汾陽昭說：『悟了就完了，說什麼三日耳聾。』石門聰說：『若不三日耳聾，怎麼能悟道？』汾陽說：『我這樣說，比他石門快半個月。』雪竇顯說：『現在列其門派的人多，探究其根源的人少。都說百丈在這一喝下大悟，真的如此嗎？然而刁刀和相似的字，魚和魯也容易混淆。如果是明眼人，一點也瞞不過。就像馬祖說，你以後開堂說法將如何為人指示？百丈豎起拂子，是像蟲子蛀木，還是像雛鳥破殼同時？各位想體會三日耳聾嗎？大冶精金，應無變色。』東林

【English Translation】 English version:

『Wu』 and 『Yan』 become 『Ma』 (referring to misreading characters due to similar shapes, like mistaking 『烏』 for 『焉』 and 『成』 for 『馬』). Xifeng couldn't help but smile and corrected the errors for everyone. After a while, he called the attendant and said, 『Remember this clearly.』 One day, Mazu (Mazu, a Chan master) asked Baizhang (Baizhang, a Chan master), 『Where are you coming from?』 Baizhang said, 『From the mountains.』 Mazu said, 『Did you meet anyone?』 Baizhang said, 『I didn't meet anyone.』 Mazu said, 『Why didn't you meet anyone?』 Baizhang said, 『If I had met someone, I would have told you, Master.』 Mazu said, 『Where did you get this news from?』 Baizhang said, 『Huaihai (Baizhang's name) is at fault.』 Mazu said, 『It is this old monk's (my) fault.』 Guoqing Ying said, 『Since no one was seen, why does each bear a burden of fault?』 Shifeng Xun said, 『Whether he met someone or not is beside the point. Tell me, what kind of person is it? If you recognize this person, Mazu and Baizhang would be honored to carry his sandals.』 The third generation under Dajian (Dajian, posthumous title of Huineng, the Sixth Patriarch of Chan Buddhism) Great Wisdom Chan Master Huaihai of Baizhang in Hongzhou (Great Wisdom Chan Master Huaihai of Baizhang in Hongzhou, a disciple of Mazu) He visited Mazu again and stood in attendance. Mazu raised the whisk from the corner of the meditation bed. Baizhang said, 『Is it using this? Or apart from this?』 Mazu put it back in its place. Mazu asked, 『After you open your own teaching hall, how will you guide people?』 Baizhang picked up the whisk and raised it. Mazu said, 『Is it using this? Or apart from this?』 Baizhang hung the whisk back in its place. Mazu gave a shout of authority. Baizhang had a great enlightenment at that moment. One day, he said to the assembly, 『The Buddha-dharma is not a small matter. This old monk was once shouted at by Master Ma, and it made my ears deaf for three days.』 Huangbo (Huangbo, a Chan master) couldn't help but stick out his tongue when he heard this. Fenyang Zhao said, 『Once enlightened, it's over. What's there to say about three days of deafness?』 Shimen Cong said, 『If there were no three days of deafness, how could there be enlightenment?』 Fenyang said, 『My way of saying it is half a month faster than Shimen's.』 Xuedou Xian said, 『Now there are many who list their lineages, but few who investigate their origins. Everyone says that Baizhang had a great enlightenment under that shout. Is it really so? However, like tricky knives and similar characters, fish and Lu are easily confused. If you are a discerning person, you can't hide anything. Just like Mazu said, after you open your own teaching hall, how will you guide people? Baizhang raised the whisk, is it like a worm eating wood, or like a chick breaking out of its shell at the same time? Do you all want to experience three days of deafness? Pure gold from the smelter should not change color.』 Donglin

聰云。當言不避截舌。當爐不避火迸。佛法豈可曲順人情。東林今日向驪龍窟內爭珠去也。百丈大智不無他三日耳聾。汾州石門爭免個二俱瞎漢。祇者三個老漢還曾悟去也無。良久云。祖禰不了。殃及兒孫。　泐潭英云。大眾且道。馬祖當時是百丈悟了喝。不悟了喝。山僧今日不惜眉毛為汝注破。良久云。前三三后三三。　云蓋智云。發大機顯大用。非馬祖而誰能為。即此用離此用。獨百丈得其旨。為甚麼被馬祖一喝直得三日耳聾。不入驚人浪。難逢稱意魚。　黃龍新云。黃龍路見不平。要問雪竇。既是大冶精金應無變色。為甚麼三日耳聾。從前汗馬無人識。祇要重論蓋代功。　昭覺勤云。然則作家共相提唱。不妨各有為人眼。要且祇明得馬祖百丈大機。未明得他大用。諸人還知者一喝么。直似奮雷霹靂。聽者喪膽亡魂。要會三日耳聾。正如擊涂毒鼓。聞者喪身失命。豎拂子云。或有人問即此用離此用。和聲便打。隨後與一喝。復云還見馬祖百丈么。　瑞巖慍云。無辨龍蛇眼目。難以荷負正宗。無超佛祖機謀。難以定論古今。馬祖一喝何止百丈三日耳聾。直得盡浮幢王剎海。若聖若凡被他轟破耳門。聽事不真喚鐘作甕。諸人還知落處么。云收雨霽長空闊。一對鴛鴦畫不成。　愚庵盂云。馬大師融冶乾坤。指揮神䇿。百

【現代漢語翻譯】 現代漢語譯本 聰云（聰禪師）。當說真話時，不要害怕被割掉舌頭；站在爐子旁邊，不要害怕被飛濺的火星燙傷。佛法怎麼能爲了迎合人情而委曲求全呢？東林寺今天這是要去驪龍（傳說中的黑龍）的洞穴里爭奪寶珠啊。百丈禪師的大智慧，也不免有三天聽不見聲音的時候。汾州石門禪師，也難以避免兩個人都變成瞎子。這三個老禪師，究竟有沒有領悟到真諦呢？ 良久，聰禪師說：『祖師們沒有了悟，禍害到子孫後代啊。』 泐潭英（泐潭英禪師）說：『各位，你們說，馬祖（馬祖道一禪師）當時那一喝，百丈（百丈懷海禪師）是悟了才喝的，還是沒悟就喝的？我今天不惜掉眉毛，也要為你們點破。』 良久，泐潭英禪師說：『前三三，后三三（指禪宗公案，意指禪機變化莫測）。』 云蓋智（云蓋智禪師）說：『發起大機用，顯現大作用，不是馬祖，誰能做到呢？即此用，離此用，只有百丈禪師領會了他的旨意。為什麼百丈被馬祖一喝，竟然三天聽不見聲音？不入驚人的波浪中，難以遇到稱心如意的魚。』 黃龍新（黃龍新禪師）說：『黃龍寺遇到不平之事，要問問雪竇禪師。如果是大冶精煉的真金，本應不會變色，為什麼還會三天聽不見聲音？從前汗馬功勞無人知曉，只要重新評論這蓋世功勛。』 昭覺勤（昭覺勤禪師）說：『既然如此，那麼各位禪師共同提倡佛法，不妨各自有自己的見解。但要緊的是，僅僅明白馬祖、百丈的大機用還不夠，還要明白他們的大作用。各位還知道那一喝的厲害嗎？簡直就像奮起的雷霆霹靂，聽者喪膽亡魂。要理解三天耳聾的含義，就如同敲擊塗有劇毒的鼓，聞者喪身失命。』 昭覺勤禪師豎起拂塵說：『如果有人問，即此用，離此用，就和聲便打，隨後再給一喝。』又說：『還見到馬祖、百丈了嗎？』 瑞巖慍（瑞巖慍禪師）說：『沒有辨別龍蛇的眼力，難以承擔佛法正宗的重任；沒有超越佛祖的機謀，難以評定古今的是非。馬祖那一喝，何止讓百丈三天耳聾，簡直讓整個浮幢王剎海（形容極廣大的世界），無論聖人還是凡人，都被他轟破了耳門。聽事不真，就會把鐘叫成甕。各位還知道落腳之處嗎？云收雨霽，長空遼闊，一對鴛鴦也難以描繪出來。』 愚庵盂（愚庵盂禪師）說：『馬大師融化天地，指揮神妙的策略，百丈禪師...

【English Translation】 English version Cong (Zen Master Cong) said: 'When speaking, one should not fear having one's tongue cut off. When standing by the furnace, one should not fear being burned by flying sparks. How can the Buddha-dharma be compromised to accommodate human sentiments? Donglin Temple is now going to the lair of the Black Dragon (a legendary dragon) to contend for the pearl.' Even Baizhang (Baizhang Huaihai), with his great wisdom, could not avoid being deaf for three days. Fenghua Shimen (Zen Master Shimen of Fenzhou) can hardly avoid both becoming blind. Have these three old masters truly awakened? After a long pause, Zen Master Cong said: 'If the ancestors did not awaken, the calamity will befall their descendants.' Letan Ying (Zen Master Letan Ying) said: 'Everyone, tell me, when Mazu (Zen Master Mazu Daoyi) shouted at that time, did Baizhang (Zen Master Baizhang Huaihai) shout because he was enlightened, or did he shout without enlightenment? Today, I will not hesitate to lose my eyebrows to explain it to you.' After a long pause, Zen Master Letan Ying said: 'Before three three, after three three (referring to a Zen koan, meaning that Zen opportunities are unpredictable).' Yungai Zhi (Zen Master Yungai Zhi) said: 'To initiate great opportunities and manifest great functions, who can do it if not Mazu? In this function, apart from this function, only Baizhang Zen Master understood his intention. Why was Baizhang deaf for three days after being shouted at by Mazu? Without entering the startling waves, it is difficult to encounter satisfactory fish.' Huanglong Xin (Zen Master Huanglong Xin) said: 'Huanglong Temple encountered injustice and wanted to ask Zen Master Xuedou. If it is refined gold from the great furnace, it should not change color. Why was he deaf for three days? No one recognized the past achievements, only wanting to re-evaluate this unparalleled merit.' Zhaojue Qin (Zen Master Zhaojue Qin) said: 'Since this is the case, then all Zen masters jointly promote the Buddha-dharma, and it is okay to have their own opinions. But the important thing is that it is not enough to only understand the great opportunities of Mazu and Baizhang, but also to understand their great functions. Do you all know the power of that shout? It is like a thunderbolt, causing listeners to lose their courage and souls. To understand the meaning of being deaf for three days, it is like beating a drum coated with poison, causing listeners to lose their lives.' Zen Master Zhaojue Qin raised his whisk and said: 'If someone asks, in this function, apart from this function, then respond in harmony and strike, and then give a shout.' He also said: 'Have you seen Mazu and Baizhang?' Ruiyan Yun (Zen Master Ruiyan Yun) said: 'Without the eye to distinguish dragons and snakes, it is difficult to bear the heavy responsibility of the true lineage of Buddha-dharma; without the strategy to surpass the Buddhas and ancestors, it is difficult to judge the rights and wrongs of ancient and modern times. Mazu's shout not only made Baizhang deaf for three days, but also shattered the eardrums of all beings, saints and mortals alike, in the entire Floating Banner King Buddha-field (describing an extremely vast world). If you don't hear the truth, you will call a bell an urn. Do you all know where to settle down? The clouds have cleared and the rain has stopped, the sky is vast, and a pair of mandarin ducks cannot be painted.' Yu'an Yu (Zen Master Yu'an Yu) said: 'Great Master Ma melted the universe and commanded miraculous strategies. Zen Master Baizhang...'

丈握閫外威權。黃檗便攙旗奪鼓所向無敵。故知機用為列祖之神髓。萬類之鉗錘。汾州謂悟去便休說甚麼三日耳聾。石門云若不三日耳聾爭得悟去。恁么批判。古人還甘么。老僧不避腥膻。試為斷看。烽火漁陽樓上月。曲中都是斷腸聲。　南庵依驀豎如意云。神器不可以不冥。始可以有靈。銅片銅片如有靈。愿得照見情人千里形。擊如意。

蹋著船頭把釣竿。浪粗風緊得魚難。翻思幾處云爲雨。祇見四方爭出山。(翠巖真)

一喝叢林辨者稀。耳聾今古強針錐。燈籠撫掌呵呵笑。露柱低頭卻皺眉。(海印信)

未明大智再參尋。相逐相隨用不任。斷浪絕流全體現。一聾三日孰知音。(照覺總)

客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。(真凈文)

木馬蹋殺閻浮人。泥牛飲竭滄溟水。霹靂滿空山嶽摧。看看平地波濤起。(保寧勇)

雨霽游云尚未歸。晴空忽地一聲雷。嶺梅已得春訊息。不比山桃一例開。(上方益)

江西一喝動乾坤。大用全機是滅門。三日耳聾風過樹。累他黃檗喪兒孫。(鼓山圭)

馬駒腳下喪家風。四海從茲資訊通。烈火𦦨中撈得月。巍巍獨坐大雄峰。(徑山杲)

父子相逢臭味同。龍泉寶劍再磨礱。要明

【現代漢語翻譯】 現代漢語譯本： 掌握閫（kǔn，門檻）外威權，黃檗（Huángbò，禪師名）便能挾旗奪鼓，所向無敵。因此可知，機用是歷代祖師的神髓，是統攝萬物的鉗錘。汾州（Fénzhōu，地名）說，悟了就完了，還說什麼三日耳聾？石門（Shímén，地名）說，若不三日耳聾，怎能悟去？這樣評判，古人還甘心嗎？老僧不避腥膻，試著為大家判斷一下：『烽火漁陽樓上月，曲中都是斷腸聲。』

南庵（Nán'ān，地名）模仿著豎起如意云：『神器不可以不冥（míng，通靈），始可以有靈。銅片銅片如有靈，愿得照見情人千里形。』擊打如意。

『踏著船頭把釣竿，浪粗風緊得魚難。翻思幾處云爲雨，祇見四方爭出山。』（翠巖真（Cuìyán Zhēn，禪師名））

『一喝叢林辨者稀，耳聾今古強針錐。燈籠撫掌呵呵笑，露柱低頭卻皺眉。』（海印信（Hǎiyìn Xìn，禪師名））

『未明大智再參尋，相逐相隨用不任。斷浪絕流全體現，一聾三日孰知音。』（照覺總（Zhàojué Zǒng，禪師名））

『客情步步隨人轉，有大威光不能現。突然一喝雙耳聾，那吒（Nézha，神名）眼開黃檗面。』（真凈文（Zhēnjìng Wén，禪師名））

『木馬踏殺閻浮人（Yánfú rén，指世人），泥牛飲竭滄溟水（Cāngmíng shuǐ，指海水）。霹靂滿空山嶽摧，看看平地波濤起。』（保寧勇（Bǎoníng Yǒng，禪師名））

『雨霽游云尚未歸，晴空忽地一聲雷。嶺梅已得春訊息，不比山桃一例開。』（上方益（Shàngfāng Yì，禪師名））

『江西（Jiāngxī，地名）一喝動乾坤，大用全機是滅門。三日耳聾風過樹，累他黃檗喪兒孫。』（鼓山圭（Gǔshān Guī，禪師名））

『馬駒腳下喪家風，四海從茲資訊通。烈火𦦨（yàn，火焰）中撈得月，巍巍獨坐大雄峰（Dàxióng fēng，指佛陀）。』（徑山杲（Jìngshān Gǎo，禪師名））

『父子相逢臭味同，龍泉（Lóngquán，寶劍名）寶劍再磨礱（mó lóng，打磨）。要明

【English Translation】 English version: To wield authority beyond the threshold, Huángbò (name of a Chan master) would seize flags and drums, becoming invincible. Thus, it is known that skillful application is the essence of the ancestral teachers and the tongs and hammer for all things. Fénzhōu (place name) said, 'Once enlightened, it's over; why speak of three days of deafness?' Shímén (place name) said, 'If not for three days of deafness, how could one attain enlightenment?' With such criticism, would the ancients be content? This old monk, not avoiding the tainted, will try to judge for everyone: 'Beacon fires on Yúyáng Tower under the moon, the melodies are all sounds of heartbreak.'

Nán'ān (place name) imitates, raising the ruyi (a scepter-like ornament) cloud: 'A divine instrument cannot be without spiritual connection; only then can it possess spirit. Copper piece, copper piece, if you have spirit, may you reveal the form of my beloved from a thousand miles away.' Strikes the ruyi.

'Stepping on the bow of the boat, holding the fishing rod, the waves are rough, the wind is strong, making it difficult to catch fish. Reflecting on where the clouds have turned to rain, one only sees the four directions vying to emerge from the mountains.' (Cuìyán Zhēn (name of a Chan master))

'One shout, few in the assembly can discern, deafness, past and present, is like forcing a needle. The lantern claps its hands and laughs heartily, the pillar lowers its head and frowns.' (Hǎiyìn Xìn (name of a Chan master))

'If the great wisdom is not clear, seek it again, following each other, its use is inexhaustible. Cutting through waves and severing currents, the whole is manifested, who knows the sound of three days of deafness?' (Zhàojué Zǒng (name of a Chan master))

'The guest's feelings turn with each step, great power cannot be manifested. Suddenly, one shout, both ears deafened, Nézha's (name of a deity) eyes open, revealing Huángbò's face.' (Zhēnjìng Wén (name of a Chan master))

'The wooden horse tramples to death the people of Yánfú (referring to the people of the world), the mud ox drinks dry the waters of Cāngmíng (referring to the sea). Thunderbolts fill the sky, mountains crumble, look, on the flat ground, waves arise.' (Bǎoníng Yǒng (name of a Chan master))

'The rain has cleared, the wandering clouds have not yet returned, in the clear sky, suddenly a clap of thunder. The plum blossoms on the ridge have already received the news of spring, not like the mountain peach blossoms, opening uniformly.' (Shàngfāng Yì (name of a Chan master))

'One shout from Jiāngxī (place name) shakes the universe, great function and complete mechanism is the destruction of the gate. Three days of deafness, the wind passes through the trees, causing Huángbò to lose his children and grandchildren.' (Gǔshān Guī (name of a Chan master))

'The family style is lost beneath the colt's feet, from here, news spreads throughout the four seas. To snatch the moon from the raging flames, majestically sitting alone on Great Hero Peak (referring to the Buddha).' (Jìngshān Gǎo (name of a Chan master))

'Father and son meet, their stench is the same, the Lóngquán (name of a sword) sword is sharpened again. To understand

馬祖當年喝。大地山河盡耳聾。(慈受深)

迅雷吼破澄潭月。當下曾經三日聾。去卻膏肓必死疾。叢林從此有家風。(虎丘隆)

父子相將草里游。人前拈弄幾含羞。迅雷一震驚天地。直得滄溟絕點流。(懶庵需)

喝聲絕處怒雷收。喪盡家風一不留。總使戰爭收拾得。卻因歌舞破除休。(石庵玿)

世路風波不見君。愁腸暗寫共誰論。迅雷才震清飆起。白日一天星斗分。(木庵永)

精金無變色。因甚聾三日。一字入公門。九牛拔不出。(肯堂充)

含春笑日花心艷。帶雨隨風柳態妖。珍重兩般堪比處。醉時紅頰舞時腰。(海舟慈)

養成頭角戲春潮。余尾猶將電火燒。霹靂一聲看變化。須彌𨁝跳五雲霄。(凈明璉)

一聲涂毒聞皆喪。遍地髑髏無處藏。三寸舌伸安國劍。千秋凜凜白于霜。(隱元琦)

欲賺英雄到馬陵。頻頻減灶卻添兵。火光照出牌心字。始嘆空成豎子名。(豁堂巖)

步亦步兮趨亦趨。當陽一喝盡忘渠。掀翻海岳倒流注。蝦蟹魚龍誰敢覷。(法林音二)

相𢹂相將客路長。驢䭾馬載兩相當。臨岐一語斷腸處。麥笛橫吹過野塘。

百丈因馬祖寄三甕醬至。師上堂開書了。拈拄杖指曰。道得即不打破。眾無語。師打破

【現代漢語翻譯】 現代漢語譯本 馬祖（Mazu，禪宗大師）當年一喝，大地山河都震得耳聾。（慈受深）

迅猛的雷聲震破了澄澈潭水的月影，當下曾經有三日之久都聽不見聲音。去除掉深入膏肓的必死之病，叢林從此就有了自己的家風。（虎丘隆）

父子一起在草叢中游玩，在人前稍微顯露就感到含羞。迅猛的雷聲一震，震驚天地，使得滄海都斷絕了點滴水流。（懶庵需）

喝聲停止之處，憤怒的雷聲也收斂了，喪失殆盡了家風，一點也不留下。總算把戰爭收拾平定了，卻因為歌舞而破壞了休養生息。（石庵玿）

世間的道路充滿風波，不見你的身影，憂愁的心腸暗自寫下，與誰傾訴呢？迅猛的雷聲才震動，清風就吹起來了，白晝的天空也顯現出星斗。（木庵永）

精純的黃金不會改變顏色，因為什麼原因耳聾了三天？一句話進入官府，九頭牛也拉不出來。（肯堂充）

含著春意的笑容，映襯著艷麗的花心，帶著雨水，隨著風搖曳，柳枝的姿態妖嬈。珍惜這兩種可以相比之處，就像醉酒時紅潤的臉頰，和跳舞時柔軟的腰肢。（海舟慈）

已經長成頭角，在春天的潮水中嬉戲。殘留的尾巴仍然帶著電火花燃燒。霹靂一聲，觀看它的變化，須彌山（Sumeru，佛教中的山名）跳躍到五彩雲霄。（凈明璉）

一聲涂毒之藥，聽聞的人都喪命，遍地都是骷髏，無處可藏。三寸之舌伸出安國劍（Anguo Sword，傳說中的劍名），千秋萬代都凜凜生威，比霜雪還要潔白。（隱元琦）

想要欺騙英雄到馬陵（Maling，地名），屢次減少灶的數量，卻增加了士兵。火光照出了牌上的字，才嘆息白白成就了豎子的名聲。（豁堂巖）

亦步亦趨，在當陽（Dangyang，地名）一聲喝，全都忘記了他。掀翻山海，倒流傾注，蝦蟹魚龍誰敢看輕？（法林音二）

互相攜手，客居的道路漫長。驢子馱著，馬也載著，兩者相當。臨別之際，一句話讓人肝腸寸斷，麥笛橫吹著，經過田野池塘。

百丈（Baizhang，禪師名）因為馬祖（Mazu，禪師名）寄來三甕醬。禪師上堂打開書。拿起拄杖指著說：『說得出來就不打破。』眾人無語。禪師打破了醬。

【English Translation】 English version Mazu's (Mazu, a Zen master) shout in those days made the earth, mountains, and rivers deaf. (Ci Shou Shen)

A sudden thunder roared and shattered the moon's reflection in the clear pool. For three days, there was deafness. Removing the incurable disease that has penetrated deep into the marrow, the monastic community has since established its own tradition. (Hu Qiu Long)

Father and son play together in the grass, feeling shy when slightly exposed in front of people. A sudden thunderclap shakes heaven and earth, causing the ocean to cease its flow. (Lan An Xu)

Where the shout ceases, the angry thunder also subsides, losing all the family tradition, leaving nothing behind. Even if the war is finally settled, it is ruined by singing and dancing, disrupting the peace. (Shi An Shao)

The world's roads are full of storms, and I don't see you. A sorrowful heart secretly writes down, with whom to confide? As soon as the swift thunder shakes, a clear breeze arises, and stars appear in the daytime sky. (Mu An Yong)

Pure gold does not change color. Why was there deafness for three days? A single word enters the government, and nine oxen cannot pull it out. (Ken Tang Chong)

A smile containing the essence of spring reflects the beauty of the flower's heart. Carrying raindrops and swaying with the wind, the willow's appearance is enchanting. Cherish these two comparable aspects, like the flushed cheeks when drunk and the soft waist when dancing. (Hai Zhou Ci)

Having grown horns, it plays in the spring tide. The remaining tail still burns with electric sparks. With a thunderclap, watch its transformation. Mount Sumeru (Sumeru, the name of a mountain in Buddhism) leaps into the colorful clouds. (Jing Ming Lian)

A voice of poisonous medicine, all who hear it perish, skulls are everywhere, with nowhere to hide. The three-inch tongue extends the Anguo Sword (Anguo Sword, a legendary sword), its awe-inspiring presence lasting for thousands of years, whiter than frost. (Yin Yuan Qi)

Wanting to deceive heroes to Maling (Maling, a place name), repeatedly reducing the number of stoves but increasing the soldiers. The firelight reveals the words on the sign, only then sighing that the name of a mere child has been achieved in vain. (Huo Tang Yan)

Following step by step, in Dangyang (Dangyang, a place name), a shout completely forgets him. Overturning mountains and seas, reversing the flow, who dares to look down on shrimp, crabs, fish, and dragons? (Fa Lin Yin Er)

Holding hands together, the journey as guests is long. Donkeys carrying, horses also loaded, both are equal. At the parting, a word breaks the heart, a wheat flute plays horizontally, passing through fields and ponds.

Baizhang (Baizhang, a Zen master) because Mazu (Mazu, a Zen master) sent three jars of sauce. The Zen master opened the book in the hall. Picking up the staff and pointing, he said: 'If you can say it, I won't break it.' Everyone was silent. The Zen master broke the sauce.

。歸方丈。

送醬三瓶通遠信。當時打破眾還驚。父慈子孝誰相委。莫道禪家太不情。(本覺一)

令行誰敢犯鋒铓。肅寂沙場八表降。可恨不逢擒賊手。輸他做得好風光。(林野奇)

江城五夜角聲蚤。韻遞東風穿戶曉。帳內佳人睡正濃。夢隨流水過蓬島。(百愚斯)

百丈因云巖問每日區區為阿誰。師曰有一人要。巖曰因甚不教伊自作。師曰它無家活。

云居莊云。解弄不須霜刃劍。延齡何必九還丹。　徑山琇云。盡道百丈口吞佛祖眼蓋乾坤。未免拖泥帶水。殊不知曾為浪子偏憐客。自愛貪杯惜醉人。

百丈上。堂眾方集。以拄杖一時打散。復召大眾。眾回首。師曰是什麼。

黃檗上堂。眾方集。以拄杖一時打散。復召大眾。眾回首。檗云。月似彎弓。少雨多風。　雪竇顯云。若是雪竇上堂。眾方集。以拄杖一時打散。便休。　天童覺云。下媒求鴿。直鉤釣魚。各有接物利生底手段。若是牢籠不住。呼喚不回底漢。又作么生。以杖擊香臺一下。

百丈因僧問如何是奇特事。師曰獨坐大雄峰。僧禮拜。師便打。

天童華云。大小百丈。答話不了。　徑山及云。百丈祇好無佛處稱尊。或有問徑山如何是奇特事。但云汝等皆當作佛。他若禮拜。更向道但辦肯心

【現代漢語翻譯】 現代漢語譯本： 歸方丈。

送三瓶醬菜傳遞遠方的訊息。當時打破了，大家都感到驚訝。父慈子孝，誰來承擔責任呢？不要說禪宗太不講人情。（本覺一）

命令下達，誰敢觸犯鋒利的刀刃？肅靜的沙場，四面八方都降服了。可恨沒有遇到擒拿賊寇的人，白白讓他做了好風光。（林野奇）

江城五更，號角聲很早響起。韻律隨著東風穿過窗戶，天亮了。帳內的美人睡得正香甜，夢隨著流水流過蓬萊仙島。（百愚斯）

百丈（Baizhang，禪師名）因為云巖（Yunyan，禪師名）問：『每天忙忙碌碌爲了誰？』百丈禪師說：『有一個人需要。』云巖禪師說：『為什麼不教他自己做？』百丈禪師說：『他沒有家當。』

云居莊（Yunju Zhuang，地名）云：會耍弄的人不需要霜刃劍。想要延年益壽，何必服用九轉還丹。 徑山琇（Jingshan Xiu，禪師名）云：都說百丈禪師口吞佛祖，眼蓋乾坤。但終究免不了拖泥帶水。卻不知他曾經因為是浪子而偏愛客人，因為自己貪杯而憐惜醉酒的人。

百丈禪師上堂，眾僧剛剛聚集。百丈禪師用拄杖一下子把他們打散。又召集大眾，大眾回頭。百丈禪師說：『是什麼？』

黃檗（Huangbo，禪師名）禪師上堂，眾僧剛剛聚集。黃檗禪師用拄杖一下子把他們打散。又召集大眾，大眾回頭。黃檗禪師說：『月亮像彎弓，少雨多風。』雪竇顯（Xuedou Xian，禪師名）禪師說：『如果是雪竇禪師上堂，眾僧剛剛聚集，用拄杖一下子打散，就結束了。』天童覺（Tiantong Jue，禪師名）禪師說：『下媒求鴿，直鉤釣魚，各有接引眾生、利益眾生的手段。如果是籠絡不住、呼喚不回的人，又該怎麼辦呢？』用拄杖敲了一下香臺。

百丈禪師因為有僧人問：『什麼是奇特的事？』百丈禪師說：『獨自坐在大雄峰（Daxiong Feng，山峰名）。』僧人禮拜。百丈禪師就打他。

天童華（Tiantong Hua，禪師名）禪師說：『大小百丈，回答不了話。』徑山及（Jingshan Ji，禪師名）禪師說：『百丈禪師只喜歡在沒有佛的地方稱尊。』如果有人問徑山禪師：『什麼是奇特的事？』只說：『你們都應當作佛。』他如果禮拜，更要說：『只要有肯定的心。』

【English Translation】 English version: Returning to the Abbot's Quarters.

Sending three jars of pickles conveys a distant message. When they were broken, everyone was surprised. Fatherly love and filial piety, who will take responsibility? Don't say that the Chan (Zen) school is too unfeeling. (Benjue Yi)

When the order is given, who dares to offend the sharp blade? The silent battlefield, all directions surrender. It is regrettable not to have encountered the one who captures the bandits, letting him make a good scene in vain. (Linye Qi)

The horn sounds early in the Jiangcheng (River City) at the fifth watch. The rhythm passes through the door with the east wind, and it is dawn. The beauty in the tent is sleeping soundly, her dream following the flowing water past Penglai Island. (Baiyu Si)

Baizhang (Zen Master's name) asked Yunyan (Zen Master's name), 'Who are you busily working for every day?' Baizhang said, 'There is someone who needs it.' Yunyan said, 'Why don't you teach him to do it himself?' Baizhang said, 'He has no household goods.'

Yunju Zhuang (Place name) said: Those who know how to wield do not need the frost-covered sword. To prolong life, why take the Nine-Turn Elixir? Jingshan Xiu (Zen Master's name) said: Everyone says that Baizhang swallows the Buddha and covers the universe with his eyes. But he is still inevitably mired in mud and water. Little do they know that he once favored guests because he was a prodigal son, and cherished drunkards because he himself was fond of wine.

Baizhang ascended the hall, and the assembly had just gathered. Baizhang scattered them all at once with his staff. Then he summoned the assembly again, and the assembly turned their heads. Baizhang said, 'What is it?'

Huangbo (Zen Master's name) ascended the hall, and the assembly had just gathered. Huangbo scattered them all at once with his staff. Then he summoned the assembly again, and the assembly turned their heads. Huangbo said, 'The moon is like a bent bow, with little rain and much wind.' Xuedou Xian (Zen Master's name) said, 'If Xuedou ascends the hall, and the assembly has just gathered, he would scatter them all at once with his staff and then stop.' Tiantong Jue (Zen Master's name) said, 'Using a matchmaker to find a pigeon, fishing with a straight hook, each has their own means of receiving beings and benefiting beings. But if they are people who cannot be confined or called back, what should be done?' He struck the incense table with his staff.

Baizhang was asked by a monk, 'What is a unique thing?' Baizhang said, 'Sitting alone on Daxiong Peak (Mountain Peak's name).' The monk bowed. Baizhang then struck him.

Tiantong Hua (Zen Master's name) said, 'Big and small Baizhang, unable to answer the question.' Jingshan Ji (Zen Master's name) said, 'Baizhang only likes to claim honor in places where there is no Buddha.' If someone asks Jingshan, 'What is a unique thing?' Just say, 'You should all become Buddhas.' If he bows, say further, 'Just have a willing heart.'

必不相賺。

祖域交馳天馬駒。化門舒捲不同途。電光石火存機變。堪笑人來捋虎鬚。(雪竇顯)

大機大用豈虛然。獨坐雄峰自有權。稍若錯傳王令者。腦門須吃棒三千。(白雲端)

宗鑒法林卷九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十

集云堂　編

大鑒下三世

百丈每上堂。有一老人常隨眾聽法。一日眾退。惟老人不退。師問汝何人也。曰。吾非人也。於過去迦葉佛時曾住此山。因學人問大修行人還落因果也無。對曰不落因果。遂五百生墮野狐身。今請和尚代一轉語。貴脫野狐身。師曰汝問。乃問大修行人還落因果也無。師曰不昧因果。老人于言下大悟。作禮曰。敢乞依亡僧事例。師令維那白椎告眾。食後送亡僧。眾驚異。食后師領眾至山後巖下。以杖挑出一死野狐。乃依法火葬。師至晚上堂。舉前因緣。黃檗便問。古人錯抵對一轉語。五百生墮野狐身。轉轉不錯合作個什麼。師曰近前來與汝道。檗近前與師一掌。師拍掌笑曰。將謂鬍鬚赤。更有赤鬚鬍。

溈山問仰山云。黃檗常用此機。為復天生得。從人得。仰云。亦是稟受師承。亦是自性宗通。溈云如是如是。　天聖泰云。三生六十劫。　法昌遇云。不落因果為什

【現代漢語翻譯】 現代漢語譯本 必不相欺騙。

祖域交錯奔馳如天馬駒，教化的門徑舒張開合，途徑各不相同。電光石火之間存在著機鋒與變化，可笑的是竟然有人敢來捋老虎的鬍鬚。(雪竇顯)

偉大的機用豈是虛假的？獨自端坐在雄偉的山峰上，自然擁有權柄。稍微有傳達王令錯誤的情況，就要吃三千棍的懲罰。(白雲端)

《宗鑒法林》卷九 《卍新續藏》第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷十

集云堂 編

大鑒慧能（Dajian Huineng）門下三世

百丈懷海（Baizhang Huaihai）每次升座說法，都有一位老人經常跟隨大眾聽法。有一天大眾都退去了，只有老人沒有退去。百丈懷海問：『你是什麼人？』老人說：『我不是人。在過去迦葉佛（Kasyapa Buddha）時，我曾住在這座山裡。因為有學人問：『大修行人還落入因果嗎？』我回答說：『不落因果。』於是五百世都墮落為野狐之身。現在請和尚您替我說一句轉語，希望能脫離野狐之身。』百丈懷海說：『你問吧。』老人便問：『大修行人還落入因果嗎？』百丈懷海說：『不昧因果。』老人在聽了這句話后，當下大悟，作禮說：『敢請按照亡僧的例子處理我。』百丈懷海命令維那（Vina，寺院中的一種職務）敲椎告訴大眾，午飯後送亡僧。大眾都感到驚異。午飯後，百丈懷海帶領大眾到山後巖石下，用木杖挑出一隻死去的野狐，於是依法火葬。百丈懷海晚上升座說法，舉出前面的因緣。黃檗希運（Huangbo Xiyun）便問：『古人錯回答一句轉語，五百世都墮落為野狐之身，轉得不錯又該如何？』百丈懷海說：『你近前來，我告訴你。』黃檗希運走近前，捱了百丈懷海一掌。百丈懷海拍手笑道：『我以為只是鬍鬚紅，沒想到還有紅鬍鬚的。』

溈山靈佑（Weishan Lingyou）問仰山慧寂（Yangshan Huiji）說：『黃檗希運經常使用這種機鋒，是天生就有的，還是從別人那裡學來的？』仰山慧寂說：『既是稟承師父傳授，也是自性通達。』溈山靈佑說：『是這樣，是這樣。』天聖泰（Tiansheng Tai）說：『三生六十劫。』法昌遇（Fachang Yu）說：『不落因果為什麼？』

【English Translation】 English version There will be no deception.

Ancestral realms intersect and gallop like celestial steeds; the gates of transformation unfold and retract, with different paths. Within the flash of lightning and spark of flint lies opportunity and change. It is laughable that someone dares to stroke the tiger's whiskers. (Xuedou Xian)

Great function and great application are surely not in vain. Sitting alone on the majestic peak, one naturally possesses authority. If there is even a slight error in conveying the king's decree, one must endure three thousand blows. (Baiyun Duan)

Zongjian Falin, Scroll 9 Supplement to the Wanxu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Scroll 10

Compiled by Jiyun Hall

Three Generations Under Dajian Huineng (Sixth Patriarch)

Every time Baizhang Huaihai (Baizhang Huaihai) ascended the Dharma seat, there was an old man who always followed the assembly to listen to the Dharma. One day, the assembly dispersed, but only the old man did not leave. Baizhang Huaihai asked: 'Who are you?' The old man said: 'I am not a human. In the past, during the time of Kasyapa Buddha (Kasyapa Buddha), I once lived in this mountain. Because a student asked: 'Do great cultivators still fall into cause and effect?' I replied: 'They do not fall into cause and effect.' As a result, I have fallen into the body of a wild fox for five hundred lifetimes. Now, I ask the Abbot to say a turning phrase on my behalf, hoping to escape the body of a wild fox.' Baizhang Huaihai said: 'Ask your question.' The old man then asked: 'Do great cultivators still fall into cause and effect?' Baizhang Huaihai said: 'They are not deluded about cause and effect.' Upon hearing these words, the old man had a great enlightenment, made obeisance, and said: 'I dare to ask to be treated according to the example of a deceased monk.' Baizhang Huaihai ordered the Vina (Vina, a position in the monastery) to strike the gavel and inform the assembly that they would send off a deceased monk after lunch. The assembly was astonished. After lunch, Baizhang Huaihai led the assembly to the foot of a cliff behind the mountain, and with a staff, he pulled out a dead wild fox, which was then cremated according to the Dharma. In the evening, Baizhang Huaihai ascended the Dharma seat and recounted the previous circumstances. Huangbo Xiyun (Huangbo Xiyun) then asked: 'The ancient person wrongly answered a turning phrase, and fell into the body of a wild fox for five hundred lifetimes. How should one act to avoid such a fate?' Baizhang Huaihai said: 'Come closer, and I will tell you.' Huangbo Xiyun stepped forward and received a slap from Baizhang Huaihai. Baizhang Huaihai clapped his hands and laughed: 'I thought it was just a red beard, but there is also a red-bearded barbarian!'

Weishan Lingyou (Weishan Lingyou) asked Yangshan Huiji (Yangshan Huiji): 'Huangbo Xiyun often uses this kind of critical opportunity; is it innate, or did he learn it from someone?' Yangshan Huiji said: 'It is both inherited from the teacher and understood through one's own nature.' Weishan Lingyou said: 'So it is, so it is.' Tiansheng Tai (Tiansheng Tai) said: 'Three lives, sixty kalpas.' Fachang Yu (Fachang Yu) said: 'Why not fall into cause and effect?'

么墮野狐。不昧因果為什麼脫野狐。直饒道得落處分明。也未出他野狐窟在。法昌當時若見。但與他拈出雪峰古鏡。教伊動轉不得。然後放出子湖狗子盡卻性命。免見兒孫今日成群作隊。法昌與么舉論。大似持蠡酌海。明眼人前一場笑具。何故。曾經大海難為水。慣聽無弦不易琴。　黃龍新問元首座。野狐意旨作么生。元云。甜瓜徹蒂甜。苦瓜連根苦。　大溈智云。費盡自己心。笑破他人口。　徑山杲云。不落與不昧。半明還半晦。不昧與不落。兩頭空索索。五百生前個野狐。而今冷地謾追呼。喝一喝云。座中既有江南客。何必樽前唱鷓鴣。　高峰妙云。前不落。后不昧。還有得失也無。若無。因甚有墮有脫。若有。試出來分明道看。有么有么。總是一隊野狐精。莫怪山僧壓良為賤。　獅林則喝一喝云。當時下得者一喝。前後五百生一時粉碎。　法林音云。我當時若在。但以手斫額云貓。管取者一隊野狐精逃竄無地。乃呵呵大笑。

明鏡當臺鑒者稀。禪人到此擬何之。直饒點破秋天月。元來祇是野狐兒。(瑯玡覺)

百丈野狐。語至言粗。怛薩阿竭。吾有吾廬。(翠巖真)

語路分明在。憑君仔細看。和雨西風急。近火轉加寒。(道吾真)

明明道不落。老人何曾錯。的的言不昧。百丈何曾

【現代漢語翻譯】 現代漢語譯本： 這是什麼？是墮入野狐禪。不昧因果為什麼還會脫離野狐身？即使能清楚地說出落入何處，也仍然沒有脫離野狐窟。法昌禪師如果當時在場，只需拿出雪峰禪師的古鏡，讓它無法動彈，然後放出子湖禪師的狗子，徹底斷絕其性命，就不會看到後代子孫今天成群結隊地出現。法昌禪師這樣評論，就像用瓢去量大海的水，在明眼人面前只會成為笑柄。為什麼呢？因為曾經見過大海的人，就覺得其他的水不算什麼；習慣聽無絃琴的人，就不容易被其他琴聲打動。

黃龍新禪師問元首座：『野狐的意旨是什麼？』元首座回答：『甜瓜從瓜蒂到瓜身都是甜的，苦瓜從根到瓜身都是苦的。』

大溈智禪師說：『費盡自己的心思，卻被別人嘲笑。』

徑山杲禪師說：『不落入與不昧，一半明白一半糊塗；不昧與不落入，兩頭都是空空蕩蕩。五百生前的野狐，如今卻在冷清的地方胡亂追逐呼喊。』（喝一聲）說：『座中既然有江南的客人，何必在酒席前唱鷓鴣詞呢？』

高峰妙禪師說：『前不落入，后不昧，還有得失嗎？如果沒有，為什麼有墮入和脫離？如果有，試著出來分明地說說看。有嗎？有嗎？總是一群野狐精，不要怪我僧人以高價賤賣。』

獅林則禪師喝一聲說：『當時如果能發出這一喝，前後五百生的業障一時粉碎。』

法林音禪師說：『我當時如果在場，只需用手砍額頭上的貓，保證這群野狐精無處逃竄。』於是哈哈大笑。

明鏡高懸，但能真正照見的人很少。禪人到這裡想做什麼呢？即使點破了秋天的月亮，原來也只是個野狐而已。（瑯玡覺禪師）

百丈野狐，言語粗俗。怛薩阿竭（Tathagata，如來），我有我的住所。（翠巖真禪師）

說話的路徑明明就在那裡，請你仔細看看。伴隨著雨的西風急促，靠近火反而更加寒冷。（道吾真禪師）

明明說不落入，老人（百丈禪師）哪裡錯了？的的確確說不昧，百丈禪師哪裡錯了？

【English Translation】 English version: What is this? It's falling into the wild fox Zen (Yěhú Chán). If one is not ignorant of cause and effect (yīnguǒ), why would one still shed the wild fox body? Even if one can clearly state where one falls, one still hasn't escaped the wild fox's den. If Dharma-chang (Fǎchāng) were present at that time, he would simply take out Xuefeng's (Xuěfēng) ancient mirror, rendering it unable to move, and then release Zihu's (Zǐhú) dog, completely severing its life, so that we wouldn't see descendants forming groups today. Dharma-chang's commentary is like using a dipper to measure the ocean, a laughingstock before those with clear eyes. Why? Because one who has seen the ocean finds other waters insignificant; one who is accustomed to hearing a stringless zither is not easily moved by other music.

Zen Master Huanglong Xin (Huánglóng Xīn) asked Chief Seat Yuan (Yuán): 'What is the meaning of the wild fox's intent?' Chief Seat Yuan replied: 'A sweet melon is sweet from stem to end; a bitter melon is bitter from root to end.'

Zen Master Dawei Zhi (Dàwéi Zhì) said: 'Exhausting one's own mind, only to be laughed at by others.'

Zen Master Jingshan Gao (Jìngshān Gāo) said: 'Not falling and not being ignorant, half clear and half obscure; not being ignorant and not falling, both ends are empty. The wild fox of five hundred lifetimes ago is now chasing and shouting wildly in a desolate place.' (Shouting) He said: 'Since there are guests from Jiangnan (Jiāngnán) in the assembly, why bother singing partridge songs before the wine?'

Zen Master Gaofeng Miao (Gāofēng Miào) said: 'Not falling before, not being ignorant after, is there gain or loss? If not, why is there falling and shedding? If so, try to come out and explain it clearly. Is there? Is there? It's all a bunch of wild fox spirits; don't blame the monk for selling good things cheaply.'

Zen Master Shilin Ze (Shīlín Zé) shouted: 'If one could utter this shout at that time, the karmic obstacles of five hundred lifetimes before and after would be shattered at once.'

Zen Master Falin Yin (Fǎlín Yīn) said: 'If I were present at that time, I would simply chop the cat on its forehead, ensuring that this group of wild fox spirits would have nowhere to escape.' Then he laughed loudly.

A bright mirror hangs high, but few can truly see. What do Zen practitioners want to do here? Even if one points out the autumn moon, it turns out to be just a wild fox. (Zen Master Langye Jue (Lángyé Jué))

Baizhang's (Bǎizhàng) wild fox, his words are coarse. Tathagata (Tathāgata, 如來), I have my dwelling. (Zen Master Cuiyan Zhen (Cuīyán Zhēn))

The path of speech is clearly there; please look carefully. The west wind is urgent with rain, and it becomes colder near the fire. (Zen Master Daowu Zhen (Dàowú Zhēn))

Clearly saying 'not falling', where did the old man (Baizhang) go wrong? Definitely saying 'not being ignorant', where did Baizhang go wrong?

會。不會將不錯。渾然宣妙覺。不落與不昧。卓爾標正位。全機因果有來由。脫體升沉無忌諱。非自非。是誰是。言下迷宗生擬議。再問重教舉一回。潛觀徹底起風雷。逆風喝轉雷聲絕。飲氣歸家藏丑拙。他日如何舉似人。雄峰撐破秋天月。(靈源清)

畫師畫地獄。畫出百千般。駐筆從頭看。特地骨毛寒。(百丈政)

五百生前墮野狐。元來用處太心粗。一字尚能招是報。那堪心地更饃糊。(佛跡昱)

不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖𣗖任縱橫。野狐跳入金毛隊。(大庾嶺圓)

六合英雄無限。幾個能知痛癢。臨川羨人取魚。不如歸家結網。(寶峰祥)

萬丈洪巖倚碧空。人間有路不能通。奈何一點云無礙。舒捲縱橫疾似風。(兜率悅)

韓信收齊密用機。食其烹處共攢眉。到頭自有榮身䇿。蓋代之功復是誰。(道場如)

大智虛明徹果因。一言超脫野狐身。雄峰極目煙霄里。列曜分輝拱北辰。(云溪恭)

百丈野狐。因果何如。善財未了。再見文殊。(溈山秀)

化形來問大修行。當下金鎞刮眼睛。轉得野狐成百丈。夜來依舊野干鳴。(張無盡)

醉眠醒臥不歸家。一身流落在天涯。佛祖位中留不住。夜來依舊宿

【現代漢語翻譯】 現代漢語譯本： 『會』與『不會』都還不夠好。完全領悟那玄妙的覺性，既不落入斷滅，也不陷入昏昧。卓然獨立，標立正位。一切運作都遵循因果的來龍去脈，擺脫形體后，升沉輪迴也無所顧忌。說『不是自己』，那麼『是誰』呢？言語之下，迷失宗門，徒生種種揣測。再次提問，重新教導一番，暗中觀察，徹底領悟，頓起風雷。逆風一聲棒喝，雷聲頓絕。收斂氣息，迴歸本家，藏起拙劣。他日要如何向人展示呢？如雄偉的山峰，撐破秋天的明月。(靈源清)

畫師描繪地獄，畫出千百種景象。停下筆，從頭細看，只覺骨寒毛豎。(百丈政)

五百世前，墮落為野狐，原來是用心太過粗疏。僅僅一字之差，尚且招致這樣的果報，更何況心地更加模糊不清呢？(佛跡昱)

不落斷滅，不入昏昧。僧人與俗人，本來就沒有什麼禁忌。大丈夫的氣概，應當如王者一般，怎能忍受被囊藏被蓋所束縛？一條楖𣗖（一種手杖）任憑縱橫，野狐跳入了金毛獅子的隊伍。(大庾嶺圓)

天下英雄豪傑無數，有幾人能夠真正體會到痛癢？羨慕臨川人捕魚，不如回家自己結網。(寶峰祥)

萬丈高的洪巖，倚靠著碧藍的天空。人間有路，卻無法通行。奈何一點雲彩，毫無阻礙，舒捲縱橫，快如疾風。(兜率悅)

韓信攻取齊國，暗中施展計謀，食其（人名）被烹殺，眾人一同皺眉。最終自有榮身之策，蓋世的功勞，又是誰的呢？(道場如)

大智慧虛空而光明，徹底洞察因果。一句話，就超脫了野狐之身。雄偉的山峰，極目遠眺，直入雲霄，眾星分列光輝，拱衛著北極星。(云溪恭)

百丈野狐，因果如何？善財童子尚未了悟，再次見到文殊菩薩。(溈山秀)

化作人形，前來請教大修行人，當下一把金鎞（刮除眼翳的工具）颳去眼睛。轉變了野狐，成就了百丈禪師，可是夜裡依舊傳來野狐的叫聲。(張無盡)

醉了就睡，醒了就臥，不回家。一身流落在天涯。即使在佛祖的位子上，也留不住他，夜裡依舊宿在...

【English Translation】 English version: 『Is』 and 『is not』 are both not quite right. Completely realize the profound and wondrous awakening, neither falling into annihilation nor sinking into obscurity. Stand upright and independently, marking the correct position. All operations follow the cause and effect, and after shedding the body, there is no fear of rising and falling in reincarnation. If it is said 『not self,』 then 『who』 is it? Under the words, losing the sect, giving rise to various speculations. Ask again, re-teach once, secretly observe, thoroughly understand, and suddenly arise wind and thunder. A shout against the wind silences the thunder. Collect the breath, return home, and hide the clumsiness. How will you show it to others in the future? Like a majestic peak, piercing the autumn moon. (Lingyuan Qing)

A painter paints hell, painting hundreds and thousands of scenes. Stopping the brush, looking closely from the beginning, one feels chills down the spine. (Baizhang Zheng)

Five hundred lifetimes ago, he fell into the form of a wild fox, originally because his mind was too rough. Even a difference of one word can bring such retribution, let alone a mind that is even more blurred? (Foji Yu)

Not falling into annihilation, not sinking into obscurity. There are originally no taboos for monks and laypeople. A great man's spirit should be like a king, how can he bear to be bound by a bag and a cover? A staff allows free rein, and the wild fox jumps into the golden lion's team. (Dayuling Yuan)

There are countless heroes in the world, how many can truly understand pain? Envying the people of Linchuan for fishing, it is better to go home and weave your own net. (Baofeng Xiang)

A ten-thousand-foot-high Hongyan rock leans against the blue sky. There is a road in the human world, but it cannot be passed. But a little cloud is unimpeded, stretching and rolling like a swift wind. (Doushuai Yue)

Han Xin conquered Qi with secret schemes, and Shi Qi (a person's name) was cooked, and everyone frowned together. In the end, there will be a way to honor oneself, whose merit is it? (Daochang Ru)

Great wisdom is empty and bright, thoroughly understanding cause and effect. In one word, he transcends the wild fox's body. The majestic peak, looking far into the distance, goes straight into the clouds, and the stars are arranged in splendor, surrounding the North Star. (Yunxi Gong)

Baizhang's wild fox, what about cause and effect? Sudhana has not yet understood, and sees Manjushri again. (Weishan Xiu)

Transforming into human form, coming to ask the great practitioner, immediately a golden needle (a tool for scraping eye defects) scrapes the eyes. Transforming the wild fox, achieving Zen Master Baizhang, but at night the cry of the wild fox is still heard. (Zhang Wujin)

Drunk sleep, awake lying down, not going home. One body wandering at the end of the world. Even in the position of the Buddha, he cannot be kept, and at night he still sleeps in...

蘆花。(龍門遠)

百丈野狐。塞雁銜蘆。李廣神箭。張顛草書。(鼓山圭)

不落不昧。石頭土塊。陌路相逢。銀山粉碎。拍手呵呵笑一場。明州有個憨布袋。(徑山杲)

一尺水。一丈波。五百生前不奈何。不落不昧商量也。依前撞入葛藤窩。阿呵呵。會也么。若是你灑灑落落。不妨我哆哆和和。神歌社舞自成曲。拍手其間唱哩啰。(天童覺)

不昧不落。錯錯錯錯。不落不昧。莫莫莫莫。坐致太平。實難摸索。(月林觀)

諦觀五百生前事。不昧何如不落親。因果歷然殊可怕。人人盡道野狐精。(牧庵忠)

颯颯春風動物華。園林開葉又開花。歸來謾與佳人說。鸞鏡臺前云𩯭斜。(白楊順)

世人住處我不住。世人行處我不行。全身跳入野狐窟。贏得風流五百生。(肯堂充)

百丈堂前辨野狐。紫羅帳里撒珍珠。誰家別館池塘里。一對鴛鴦水上浮。(靈巖安)

動口生荊棘。移身墮野狐。趙州來鬥富。東壁掛葫蘆。(或庵體)

百丈野狐。石女無夫。一回淚下。滄海乾枯。(率庵琮)

墮狐身與脫狐身。葉落花開幾度春。名利祇髓騎馬客。是非不到釣魚人。(樸翁铦)

不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨春風

【現代漢語翻譯】 現代漢語譯本：蘆花。(龍門遠)

百丈野狐（指百丈禪師因果公案）。塞雁銜蘆。李廣神箭（指李廣射箭的故事）。張顛草書（指張旭的草書）。(鼓山圭)

不落不昧（指不落入斷滅，也不落入常見）。石頭土塊。陌路相逢。銀山粉碎。拍手呵呵笑一場。明州有個憨布袋（指彌勒佛）。(徑山杲)

一尺水。一丈波。五百生前不奈何。不落不昧商量也。依前撞入葛藤窩。阿呵呵。會也么。若是你灑灑落落。不妨我哆哆和和。神歌社舞自成曲。拍手其間唱哩啰。(天童覺)

不昧不落。錯錯錯錯。不落不昧。莫莫莫莫。坐致太平。實難摸索。(月林觀)

諦觀五百生前事。不昧何如不落親。因果歷然殊可怕。人人盡道野狐精。(牧庵忠)

颯颯春風動物華。園林開葉又開花。歸來謾與佳人說。鸞鏡臺前雲鬢斜。(白楊順)

世人住處我不住。世人行處我不行。全身跳入野狐窟。贏得風流五百生。(肯堂充)

百丈堂前辨野狐。紫羅帳里撒珍珠。誰家別館池塘里。一對鴛鴦水上浮。(靈巖安)

動口生荊棘。移身墮野狐。趙州來鬥富。東壁掛葫蘆。(或庵體)

百丈野狐。石女無夫。一回淚下。滄海乾枯。(率庵琮)

墮狐身與脫狐身。葉落花開幾度春。名利祇髓騎馬客。是非不到釣魚人。(樸翁铦)

不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨春風

【English Translation】 English version: Reed Catkins. (Longmen Yuan)

Baizhang's wild fox (referring to the Baizhang Zen master's karma case). A wild goose carries a reed. Li Guang's divine arrow (referring to the story of Li Guang shooting arrows). Zhang Dian's cursive script (referring to Zhang Xu's cursive script). (Gushan Gui)

'Neither falling nor non-falling' (referring to neither falling into annihilationism nor eternalism). Stones and clods of earth. Strangers meeting on the road. A silver mountain shattered. Clapping hands and laughing heartily. In Mingzhou, there is a simple cloth bag (referring to Maitreya Buddha). (Jingshan Gao)

A foot of water, a ten-foot wave. Five hundred lifetimes of helplessness. 'Neither falling nor non-falling' is discussed, yet one still crashes into the tangled vines. Aha ha! Do you understand? If you are free and unrestrained, I might as well be repetitive. Divine songs and dances naturally form melodies. Clapping hands and singing 'lila' within. (Tiantong Jue)

'Neither non-illumination nor non-falling.' Wrong, wrong, wrong, wrong. 'Neither falling nor non-illumination.' No, no, no, no. Sitting and achieving peace is truly difficult to grasp. (Yuelin Guan)

Carefully observing the events of five hundred lifetimes, is 'non-illumination' as intimate as 'non-falling'? The causality is clear and frightening. Everyone says it's a wild fox spirit. (Mu'an Zhong)

The rustling spring breeze stirs the beauty of things. The garden opens leaves and then flowers. Returning, casually tell the beautiful woman that the cloud-like hair is askew before the phoenix mirror stand. (Baiyang Shun)

I do not dwell where worldly people dwell. I do not go where worldly people go. I jump into the wild fox's den with my whole body, winning five hundred lifetimes of elegance. (Kentang Chong)

Distinguishing the wild fox before Baizhang's hall, scattering pearls in the purple silk tent. In whose other villa's pond do a pair of mandarin ducks float on the water? (Lingyan An)

Opening the mouth produces thorns. Moving the body falls into the wild fox. Zhao Zhou comes to compete in wealth, hanging a gourd on the east wall. (Huo'an Ti)

Baizhang's wild fox, a stone woman without a husband. Once tears fall, the ocean dries up. (Shuai'an Cong)

Falling into a fox body and escaping a fox body, how many springs have passed with leaves falling and flowers blooming? Fame and fortune are just marrow for horseback riders; right and wrong do not reach the fisherman. (Puweng Xian)

'Neither falling nor non-illumination' is the crime of falsely accusing others. 'Neither non-illumination nor non-falling' is self-binding without ropes. Pitiful willow catkins follow the spring breeze.

。有時自西還自東。(三峰印)

聽雨連宵倦。孤燈照硯寒。春歸花下響。處處鳥啼殘。(一足子)

禹碑高聳峙岣嶁。怪狀奇形無限愁。更有蒼藤鎖石嶝。礱今錯古倩誰收。(法林音)

百丈因溈山五峰云巖侍立次。乃問溈山。並卻咽㗋唇吻作么生道。山曰卻請和尚道。師曰。不辭與汝道。恐已后喪我兒孫。又問五峰。峰曰和尚也須並卻。師曰無人處斫額望汝。又問云巖。巖曰某甲有道處請和尚舉。師舉。巖曰和尚有也未。師曰喪我兒孫。

高峰妙云。大小溈山推惡離己。今日忽有人問西峰並卻咽㗋唇吻道將一句來。即向道。柴荒米貴。忍饑無暇抵對。　大慈言云。當時百丈與么問。大似揚聲止響。好與二十笤帚。者三個漢忒煞不唧𠺕。且放過一邊。傍有僧雲和尚也欠唧𠺕在。慈雲。我不如你。

卻請和尚道。虎頭生角出荒草。十洲春盡花凋殘。珊瑚枝上日杲杲。(雪竇顯三)

和尚也並卻。龍蛇陣上看謀略。令人長憶李將軍。萬里天邊飛一鶚。

和尚有也未。金毛獅子不踞地。兩兩三三舊路行。大雄山下空彈指。

卻請和尚道。千人萬人所不到。杲日朦朧海面紅。清風凜凜霜天曉。(佛鑒勤三)

和尚也並卻。後人要蹋前人腳。其餘利鈍不同途。畢竟到

【現代漢語翻譯】 有時從西邊來，有時從東邊來。(三峰印)

聽著連夜的雨感到疲倦，孤燈照著硯臺，寒意襲人。春天歸去，花下傳來聲響，到處都是鳥兒凄殘的啼叫。(一足子)

禹王的碑高高聳立在岣嶁山（山名）。怪異的形狀，奇異的形態，讓人感到無限的憂愁。更有蒼老的藤蔓纏繞著石頭的山路，如今磨損了，古老的痕跡也混亂了，向誰去收取呢？(法林音)

百丈禪師因為溈山（人名），五峰（山名），云巖（人名）侍立在旁邊，於是問溈山：『並卻咽㗋唇吻（指不通過言語表達）作么生道（如何表達）？』溈山說：『卻請和尚道（請和尚您來說）。』百丈禪師說：『不辭與汝道（我不推辭為你解說），恐怕以後喪我兒孫（斷了我的法脈）。』又問五峰，五峰說：『和尚也須並卻（和尚您也需要不用言語）。』百丈禪師說：『無人處斫額望汝（沒人的地方我敲著額頭盼望你）。』又問云巖，云巖說：『某甲有道處請和尚舉（我能說的地方請和尚您來提問）。』百丈禪師舉了話頭，云巖說：『和尚有也未（和尚您有領會到嗎）？』百丈禪師說：『喪我兒孫（斷了我的法脈）。』

高峰妙云禪師說：大小溈山都推脫，不願承擔責任。今日忽然有人問西峰：『並卻咽㗋唇吻道將一句來（不用言語表達一句）』，就對他說：『柴荒米貴，忍饑無暇抵對（柴火稀缺米價昂貴，忍飢挨餓沒有空閑應對）。』大慈禪師說：當時百丈這樣問，很像揚聲止響（空有聲勢）。應該給他二十笤帚（打他二十下）。這三個傢伙太不乾脆了。且放過一邊。旁邊有僧人說：『和尚也欠唧𠺕在（和尚您也欠缺乾脆）。』慈雲禪師說：『我不如你（我不如你乾脆）。』

卻請和尚道。虎頭生角出荒草。十洲春盡花凋殘。珊瑚枝上日杲杲。(雪竇顯三)

和尚也並卻。龍蛇陣上看謀略。令人長憶李將軍。萬里天邊飛一鶚。

和尚有也未。金毛獅子不踞地。兩兩三三舊路行。大雄山下空彈指。

卻請和尚道。千人萬人所不到。杲日朦朧海面紅。清風凜凜霜天曉。(佛鑒勤三)

和尚也並卻。後人要蹋前人腳。其餘利鈍不同途。畢竟到

【English Translation】 Sometimes it comes from the west, sometimes from the east. (Sanfeng Yin)

Listening to the rain all night, I feel weary. The lonely lamp illuminates the inkstone, bringing a chill. Spring departs, sounds echo beneath the flowers, and everywhere the birds cry mournfully. (Yizuzi)

Yu's Stele stands tall on Mount Gou Lou (mountain name). Its strange shapes and peculiar forms evoke endless sorrow. Moreover, ancient vines entwine the stone paths. Now worn and with ancient traces in disarray, who will collect them? (Falin Yin)

Baizhang (person name) asked Weishan (person name), Wufeng (mountain name), and Yunyan (person name) who were standing beside him: 'Setting aside the throat, lips, and mouth (referring to expressing without words), how would you express it?' Weishan said, 'Please, Venerable Monk, speak.' Baizhang said, 'I do not hesitate to explain it for you, but I fear that later I will lose my descendants (sever my Dharma lineage).' He then asked Wufeng, who said, 'Venerable Monk, you must also set it aside (you also need to not use words).' Baizhang said, 'In a deserted place, I strike my forehead, hoping for you (I knock my forehead in a deserted place, hoping for you to understand).' He then asked Yunyan, who said, 'Where I can speak, please, Venerable Monk, raise the question.' Baizhang raised the topic, and Yunyan said, 'Does the Venerable Monk have it (have you understood)?' Baizhang said, 'I will lose my descendants (sever my Dharma lineage).'

Zen Master Gaofeng Miaoyun said: Both big and small Weishan are shirking responsibility, unwilling to take it on themselves. Today, if someone suddenly asks Xifeng: 'Setting aside the throat, lips, and mouth, bring forth a phrase (express a phrase without words),' then tell him: 'Firewood is scarce and rice is expensive; enduring hunger, I have no time to respond (Firewood is scarce and rice is expensive, enduring hunger, I have no time to deal with it).' Zen Master Daci said: At that time, Baizhang asked in this way, much like raising a voice to stop a sound (empty show of force). He should be given twenty broom sweeps (hit him twenty times). These three fellows are too indecisive. Let's put them aside for now. A monk beside him said: 'Venerable Monk, you are also lacking decisiveness.' Zen Master Ciyun said: 'I am not as good as you (I am not as decisive as you).'

Please, Venerable Monk, speak. A tiger's head grows horns, emerging from the wilderness. The spring of the ten continents ends, and the flowers wither. The sun shines brightly on the coral branches. (Xuedou Xian)

The Venerable Monk also sets it aside. Watching strategies in the dragon and snake formation. It makes people remember General Li for a long time. A lone osprey flies across ten thousand miles of sky.

Does the Venerable Monk have it? The golden-haired lion does not sit on the ground. In twos and threes, they walk the old path. Empty finger snaps beneath Great Hero Mountain.

Please, Venerable Monk, speak. A place where thousands and ten thousands of people cannot reach. The bright sun is hazy, and the sea is red. The clear wind is biting, and the frost sky dawns. (Fojian Qin)

The Venerable Monk also sets it aside. Later people want to step in the footsteps of those before them. The remaining sharp and dull differ in their paths. After all, they arrive at

頭輸一著。

和尚有也未。且向自身明見地。未能展翼逆風飛。少遂青雲千里志。

借略用略也以軍遣軍。就韜行韜也以將殺將。五霸之仁也久假而不歸。三皇之道也至誠而皆諒。若是英才。頓超榜㨾。(天奇瑞)

逢毒施毒手。求仁未必仁。可憐家不造。個個逞頑嚚。(浩然華)

擬欲瞞人卻自瞞。藏頭露尾幾多般。賺人最是中秋月。風送蘆花玉一團。(法林音)

百丈因普請鋤地次。有一僧舉起鋤頭。忽聞鼓鳴。乃拋下。大笑便歸。師曰。俊哉。此是觀音入理之門。歸院乃喚其僧問。適來見什麼道理便與么。僧曰。適來肚飢。聞鼓聲歸來吃飯。師乃笑。(或作溈山)

鏡清怤云。當時溈山會裡無一人。　臥龍云。當時溈山有一人。法林音云。有無且置。畢竟是那一人。　昭覺勤云。者僧洪音大震。直得千五百人眼目定動。及乎勘證將來。卻打個背翻筋斗。若不是百丈。爭見汗馬功高。及乎道有一人祇得一半。道無一人祇得一半。今日鐘魚鼓板齊震。有呵呵大笑者。但向道觀音菩薩來也。林雲。祇得一半。

風前一曲動離愁。那個行人不舉頭。手把花枝半遮面。不令人見轉風流。(無準范)

天生個㨾鐵崑崙。機智偏能入海門。無限差珍收拾了。卻來空手敘寒溫

【現代漢語翻譯】 現代漢語譯本：

頭輸一著。

和尚有也未？且向自身明見地。未能展翼逆風飛，少遂青雲千里志。

借略用略也以軍遣軍，就韜行韜也以將殺將。五霸（春秋五位霸主）之仁也久假而不歸，三皇（中國傳說中的三位帝王）之道也至誠而皆諒。若是英才，頓超榜㨾。(天奇瑞)

逢毒施毒手，求仁未必仁。可憐家不造，個個逞頑嚚。(浩然華)

擬欲瞞人卻自瞞，藏頭露尾幾多般。賺人最是中秋月，風送蘆花玉一團。(法林音)

百丈（禪宗大師）因普請鋤地次，有一僧舉起鋤頭，忽聞鼓鳴，乃拋下，大笑便歸。師曰：『俊哉！此是觀音（佛教菩薩）入理之門。』歸院乃喚其僧問：『適來見什麼道理便與么？』僧曰：『適來肚飢，聞鼓聲歸來吃飯。』師乃笑。(或作溈山（地名）)

鏡清怤云：『當時溈山會裡無一人。』臥龍云：『當時溈山有一人。』法林音云：『有無且置，畢竟是那一人。』昭覺勤云：『者僧洪音大震，直得千五百人眼目定動。及乎勘證將來，卻打個背翻筋斗。若不是百丈，爭見汗馬功高。及乎道有一人祇得一半，道無一人祇得一半。今日鐘魚鼓板齊震，有呵呵大笑者，但向道觀音菩薩來也。』林雲：『祇得一半。』

風前一曲動離愁，那個行人不舉頭？手把花枝半遮面，不令人見轉風流。(無準范)

天生個㨾鐵崑崙（山名），機智偏能入海門。無限差珍收拾了，卻來空手敘寒溫。

【English Translation】 English version:

Losing the first move.

Does the monk have it or not? You should seek enlightenment from within. Unable to spread wings and fly against the wind, it's difficult to fulfill the ambition of soaring thousands of miles.

Borrowing strategy to use strategy, deploying troops to command troops; employing tactics to execute tactics, using generals to eliminate generals. The benevolence of the Five Hegemons (five powerful rulers during the Spring and Autumn period) was a long-term borrowing without returning; the way of the Three Sovereigns (three legendary rulers in Chinese mythology) was utmost sincerity and mutual understanding. If one is a talented person, they will surpass the ordinary.(Tianqi Rui)

Meeting poison with a poisonous hand, seeking benevolence does not necessarily lead to benevolence. It's a pity that the family does not create, everyone showing off their stubbornness.(Haoran Hua)

Intending to deceive others but deceiving oneself, hiding the head but exposing the tail in many ways. The most deceptive is the Mid-Autumn Moon, the wind sends reed catkins like a ball of jade.(Falin Yin)

Baizhang (a Chan master), during a communal weeding session, a monk raised his hoe. Suddenly hearing the drum sound, he dropped it, laughed loudly, and returned. The master said, 'Excellent! This is the gateway for Guanyin (Bodhisattva of compassion) to enter principle.' Returning to the monastery, he called the monk and asked, 'What principle did you see just now?' The monk said, 'I was hungry just now, and I heard the drum sound to return for food.' The master then laughed. (Alternatively attributed to Weishan (a place name))

Jingqing Fu said, 'At that time, there was no one in the Weishan assembly.' Wolong said, 'At that time, there was one person in Weishan.' Falin Yin said, 'Whether there is or isn't, let's put it aside, after all, who is that one person?' Zhaojue Qin said, 'That monk's loud voice shook, causing the eyes of fifteen hundred people to move. When it comes to verification, he does a backflip. If it weren't for Baizhang, how could one see the high merit of the warhorse? Saying there is one person only gets half, saying there is no one person only gets half. Today, the bell, fish, drum, and board all sound together, and there are those who laugh heartily, just saying that Guanyin Bodhisattva has come.' Lin said, 'Only gets half.'

A song before the wind stirs sorrow, which traveler does not raise their head? Holding a flower branch, half covering the face, not letting people see, turning more graceful.(Wuzhun Fan)

Born with an iron Kunlun (mountain name), intelligence can enter the sea gate. Limitless treasures collected, yet coming empty-handed to talk about the cold and warmth.

。(簡翁敬)

一聲㘞地髑髏干。大笑呵呵露一斑。謾道他家無活計。風流賣盡足傍觀。(本珠明)

百丈因一女子哭上法堂。師曰作甚麼。曰父母俱喪請和尚選日。師曰明日來一時埋卻。

朝宗忍云。女子全身甲冑直透重關。百丈運籌帷幄決勝千里。要得邦家平怗。須是二老始得。

百丈山頭坐不遙。女子山下哭嗥啕。一時埋向清涼地。至孝方能今古超。(汾陽昭)

此理分明答教人。爺孃俱喪向師申。誰道分燈傳正法。一時埋卻始為親。(延壽慧)

父母俱喪。一時埋卻。鷹疾草枯。鳥飛箭落。雄峰一路滑如苔。千古聲光阿喇喇。(石澗泐)

百丈因黃檗問。從上相承底事。如何指示於人。師據座。檗曰後代兒孫將何傳授。師曰將謂你是個人。便歸方丈。

云峰悅云。百丈老人大似憐兒不覺丑。雖然如是。盡法無民。　云居愛云。到者里能有幾人。　天童覺云。言滿天下無口過。行滿天下無怨惡。還他百丈老漢。黃檗不是不知有。且要此話大行。還會百丈歸方丈么。林間楓葉落。化外水天秋。　寶壽新云。總饒有收有放。未免夷岳盈壑。由你一抬一捺。難逃續鳧截鶴。畢竟作么生即得。也是掉棒打月。

國泰由來自偃兵。路逢劍客也須呈。雖然猛虎不食

子。正令他時作么行。(本覺一)

尋常父子最相親。才說傢俬便不仁。曾向電光中走馬。不妨劍刃上橫身。虛堂獨照千峰月。枯木深含萬國春。不觸化機前已錯。那堪回首覓秦津。(幻寄庭)

百丈因僧問抱璞投師請師一決。師曰昨夜南山虎咬大蟲。曰。不謬真詮。為甚不垂方便。師曰掩耳偷鈴漢。曰。不得中郎鑒。還同野舍薪。師便打。僧曰蒼天蒼天。師曰得與么多口。曰罕遇知音。拂袖便出。師曰百丈今日輸卻一半。至晚。侍者曰和尚被者僧不肯了。便休。師便打。者曰蒼天蒼天。師曰罕遇知音。者禮拜。師曰一狀領過。

逢強即弱。遇柔即剛。你行我立。你頡我頏。扶過兮斷橋流水。推落兮三千仞之呂梁。補苴造化。錯雜陰陽。君不見。一喝曾聾三日耳。雷音直透大雄岡。(木陳忞)

全殺活。能縱奪。血烹紅鼎中。放出遼天鶚。聊把玉鞭垂。收歸攪海鱷。地軸天關轉握中。或明或暗許誰度。(遠庵僼)

百丈因溈山侍立次問誰。曰靈祐。師曰汝撥爐中有火否。山撥曰無。師躬起。深撥得少火。舉示之曰此不是火。山發悟。次日入山作務。師曰將得火來么。曰將得來。師曰在甚處。山乃拈一枝柴吹兩吹度與師。師曰如蟲御木。

徑山杲云。百丈若無後語。洎被典座瞞。

【現代漢語翻譯】 現代漢語譯本： 子。正當緊要關頭，你如何行動？（本覺一） 尋常父子之間最為親密，但一旦談及家產便會變得不仁。曾經在電光火石之間縱馬奔馳，也不妨在刀劍鋒刃之上橫臥。空曠的禪堂獨自映照著千座山峰的月色，枯萎的樹木深深蘊含著萬國的春意。不觸動造化生機之前就已經錯了，哪裡還能夠回頭去尋找秦朝的渡口？（幻寄庭） 百丈禪師因為有僧人問：『抱璞禪師投師學法，請老師您來決斷。』百丈禪師說：『昨夜南山的老虎咬死了大蟲。』僧人說：『沒有違背真正的佛法真諦。』（百丈禪師）為什麼不施以方便教導呢？百丈禪師說：『（你就像）掩耳盜鈴的人。』僧人說：『（我）沒有得到中郎蔡邕的鑑賞，還如同荒野茅舍里的柴火。』百丈禪師便打了他。僧人說：『蒼天啊蒼天！』百丈禪師說：『（你）怎麼這麼多話！』僧人說：『難得遇到知音。』說完拂袖便走。百丈禪師說：『我百丈今天輸了一半。』到了晚上，侍者說：『和尚，那個僧人不肯罷休。』百丈禪師便打他。侍者說：『蒼天啊蒼天！』百丈禪師說：『難得遇到知音。』侍者禮拜。百丈禪師說：『（你）一併領受了。』 遇到強硬的就示弱，遇到柔弱的就強硬。你走我就站立，你向上我就向下。扶著（他）過斷橋，流水（依舊）；把他推下去，（就如同）從三千仞高的呂梁山上落下。修補造化，錯雜陰陽。你沒聽說嗎？一聲棒喝曾經震聾（人的）耳朵三天，雷音直接穿透了大雄寶殿。（木陳忞） 完全的殺，完全的活。能夠放縱，能夠剝奪。用血在紅色的鼎中烹煮，放出遼闊天空中的雄鷹。姑且把玉鞭垂下，收回攪動大海的鱷魚。地軸天關都掌握在手中，是明是暗，允許誰來揣度？（遠庵忼） 百丈禪師因為溈山（Lingyou 靈祐）侍立在旁邊，（百丈禪師）問：『（你）是誰？』（溈山）回答說：『靈祐（Lingyou）。』百丈禪師說：『你撥弄爐子，裡面有火嗎？』溈山撥弄后說：『沒有。』百丈禪師起身，深深地撥弄，得到了一點火星，舉起來給他看，說：『這難道不是火嗎？』溈山因此開悟。第二天入山勞作，百丈禪師說：『把火拿來了嗎？』（溈山）說：『拿來了。』百丈禪師說：『在哪裡？』溈山於是拿起一根柴，吹了兩下，遞給百丈禪師。百丈禪師說：『如同蟲子蛀木頭。』 徑山杲（Jingshan Gao）說：百丈禪師如果沒有後來的話，幾乎被典座（負責寺院廚房事務的僧人）給瞞騙了。

【English Translation】 English version: Child. At the very moment, how do you act? (Benjue Yi) Ordinarily, father and son are the closest, but they become unkind once they talk about family property. Having galloped through flashes of lightning, one might as well lie across the edge of a sword. The empty hall alone reflects the moonlight of a thousand peaks, and the withered trees deeply contain the spring of ten thousand kingdoms. Before touching the mechanism of creation, one is already wrong; how can one turn back to seek the ferry of Qin? (Huanji Ting) Baizhang (a Chan master) asked a monk, 'Baopu (a Chan master) has submitted to a teacher, please, Master, make a judgment.' Baizhang said, 'Last night, a tiger from Nanshan (South Mountain) bit a large insect.' The monk said, 'It does not contradict the true essence of Dharma.' (Baizhang) Why not offer expedient guidance? Baizhang said, '(You are like) someone covering their ears while stealing a bell.' The monk said, '(I) have not received the appreciation of Cai Yong (a scholar), and am still like firewood in a thatched hut in the wilderness.' Baizhang then hit him. The monk said, 'Heavens, heavens!' Baizhang said, 'How can you have so much to say!' The monk said, 'Rarely do I meet a kindred spirit.' Then he flicked his sleeves and left. Baizhang said, 'I, Baizhang, have lost half of it today.' In the evening, the attendant said, 'Venerable, that monk is unwilling to let it go.' Baizhang then hit him. The attendant said, 'Heavens, heavens!' Baizhang said, 'Rarely do I meet a kindred spirit.' The attendant bowed. Baizhang said, '(You) receive it all together.' Meeting strength, be weak; meeting softness, be strong. You walk, I stand; you go up, I go down. Supporting (him) across the broken bridge, the water flows (as usual); pushing him down, (it's like falling) from the three-thousand-ren-high Mount Lüliang. Mending creation, intermingling yin and yang. Haven't you heard? A shout once deafened (people's) ears for three days; the thunderous sound directly penetrated the Great Hero Hall. (Mu Chen Min) Complete killing, complete life. Able to indulge, able to seize. Cooking with blood in a red cauldron, releasing the eagle in the vast sky. Let's hang down the jade whip, and bring back the crocodile stirring the sea. The earth's axis and the heavenly gate are held in hand; whether it's bright or dark, who is allowed to speculate? (Yuan'an Hong) Baizhang asked Weishan (Lingyou), who was standing beside him, '(Who) are you?' (Weishan) replied, 'Lingyou.' Baizhang said, 'When you stirred the stove, was there fire in it?' Weishan stirred it and said, 'No.' Baizhang got up, stirred deeply, got a little spark, held it up to show him, and said, 'Isn't this fire?' Weishan was enlightened because of this. The next day, he went into the mountains to work. Baizhang said, 'Did you bring the fire?' (Weishan) said, 'I brought it.' Baizhang said, 'Where is it?' Weishan then picked up a piece of firewood, blew on it twice, and handed it to Baizhang. Baizhang said, 'Like a worm eating wood.' Jingshan Gao said: If Baizhang had not had the later words, he would have almost been deceived by the cook (the monk in charge of the monastery kitchen).

天寧琦云。百丈卻因后語。被人覷破。帶累典座隨邪逐惡。天寧幸是無事。汝諸人在者里覓個甚麼。以拄杖一時趁散。

拈起都來祇一星。豁然騰焰亙天明。連延野火猶難救。直得三年草不生。(保寧勇)

力士曾遺額上珠。搜尋無處幾嗟吁。傍人為指珠元在。始覺平生用意粗。(大洪遂)

用盡工夫夜欲闌。東挑西撥見還難。驀然豆爆寒灰里。便把柴頭作火看。(別山智)

重重何必逞風流。個事才知便合休。縱使見煙非是火。也須燒手更燒頭。(寶葉源)

根尋到底得星兒。冷焰騰輝是此時。拈一莖茅輕點著。不知燒殺五須彌。(雪巖欽)

百丈謂眾曰。有一人長不吃飯不道饑。有一人終日吃飯不道飽。眾無對。

夾山豫云。百丈大師說饑說飽。吃與不吃則且置。且道你還識此人么。潦倒疏慵無事客。閑眠高臥對青山。

池州南泉普愿禪師(馬祖一嗣)

示眾。喚作如如早是變了也。今時師僧須向異類中行。歸宗聞曰。雖行畜生行。不得畜生報。師曰孟八郎又恁么去也。

德山密雲。南泉中毒也。　瑯玡覺云。山僧則不然。遇水吃水。遇草吃草。焉知畜生行。　法華舉云。作么是異類中行。石牛常臥三春霧。木馬時嘶秋夜泉。　愚庵盂云。似地

【現代漢語翻譯】 現代漢語譯本

天寧琦云禪師說，百丈禪師卻因為後來的話語，被人看破，連累了典座（負責寺院飲食的僧人）也跟著作惡。天寧禪寺幸好沒事。你們這些人在這裡尋找什麼？說完用拄杖一下子驅散了眾人。

（保寧勇禪師說）拈起所有，都只是一點星光。忽然間騰起火焰，照亮整個天空。連綿的野火仍然難以撲救，直到三年寸草不生。

（大洪遂禪師說）大力士曾經遺失了額頭上的寶珠，四處尋找卻找不到，非常嘆息。旁邊的人指點說寶珠原來就在額頭上，這才覺得平生所用的心思太粗糙了。

（別山智禪師說）用盡功夫，夜色將盡，東挑西撥，想要見到真性仍然很難。忽然間豆子在寒冷的灰燼中爆裂，便把柴頭當作火來看。

（寶葉源禪師說）重重疊疊，何必賣弄風流？這件事一旦知道就應該停止。縱然見到煙不是火，也必須燒手又燒頭。

（雪巖欽禪師說）追根究底，得到一點星光。寒冷的火焰騰輝，就在此時。拈起一根茅草輕輕點著，不知燒燬了多少須彌山（須彌山，佛教宇宙觀中的中心山）。

百丈禪師對眾人說：『有一個人長久不吃飯，卻不說飢餓；有一個人終日吃飯，卻不說飽。』眾人沒有回答。

夾山禪師預先說道：百丈大師說饑說飽，吃與不吃暫且不論，且說你們還認識這個人嗎？是潦倒疏懶的無事之人，悠閒地睡覺，面對青山。

池州南泉普愿禪師（南泉普愿禪師，馬祖道一的弟子）

向大眾開示：稱作『如如』（如如，指事物不變的本性）就已經變了。現在的師僧必須在異類中修行。歸宗禪師聽后說：『即使行畜生行，也不會得到畜生報。』南泉禪師說：『孟八郎又這樣去了。』

德山禪師評論說：南泉禪師中毒了。瑯玡覺禪師說：山僧則不這樣認為，遇到水就喝水，遇到草就吃草，哪裡知道什麼是畜生行？法華禪師舉例說：什麼是異類中行？石牛常常躺在春天的霧中，木馬時常在秋夜嘶鳴。愚庵盂禪師說：像大地一樣。 English version

Tianning Qiyun said, 'Baizhang (Baizhang, a Zen master) was seen through because of his later words, which implicated the director of the kitchen (Dianzuo, the monk in charge of the monastery's food) in following evil. Fortunately, Tianning Monastery is fine. What are you all looking for here?' He then scattered everyone with his staff.

(Bao Ningyong said) 'Picking up everything, it's just a spark. Suddenly, flames rise, illuminating the entire sky. The continuous wildfire is still difficult to extinguish, until no grass grows for three years.'

(Da Hongsui said) 'The strongman once lost the pearl on his forehead, searching everywhere but unable to find it, sighing greatly. Someone pointed out that the pearl was originally on his forehead, only then did he realize that the effort he had put in all his life was too rough.'

(Bieshan Zhi said) 'Having exhausted all efforts, the night is about to end, picking and poking east and west, it is still difficult to see the true nature. Suddenly, beans burst in the cold ashes, then take the firewood as fire to watch.'

(Bao Yeyuan said) 'Layer upon layer, why show off your charm? Once you know this matter, you should stop. Even if you see smoke that is not fire, you must burn your hands and your head.'

(Xueyan Qin said) 'Tracing to the end, you get a spark. The cold flame shines brightly, at this moment. Picking up a blade of grass and lightly lighting it, I don't know how many Mount Sumerus (Mount Sumeru, the central mountain in the Buddhist cosmology) are burned to death.'

Baizhang said to the crowd, 'There is a person who does not eat for a long time but does not say he is hungry; there is a person who eats all day but does not say he is full.' The crowd had no answer.

Jiashan said in advance, 'Master Baizhang speaks of hunger and satiety, eating or not eating is set aside for the moment, but do you recognize this person? He is a sloppy and lazy person with nothing to do, sleeping leisurely, facing the green mountains.'

Chizhou Nanquan Puyuan (Nanquan Puyuan, a disciple of Mazu Daoyi)

Instructed the assembly: 'Calling it 'Tathata' (Tathata, referring to the unchanging nature of things) is already changed. Today's monks must practice among different kinds. Guizong heard this and said, 'Even if you practice animal behavior, you will not receive animal retribution.' Nanquan said, 'Meng Balang has gone that way again.'

Deshan commented, 'Nanquan is poisoned.' Langye Jue said, 'This monk does not think so. When encountering water, drink water; when encountering grass, eat grass. How do I know what animal behavior is?' Fahua gave an example, 'What is practicing among different kinds? The stone ox often lies in the spring mist, the wooden horse often neighs in the autumn night.' Yu'an Yu said, 'Like the earth.'

【English Translation】 English version

Tianning Qiyun said, 'Baizhang (Baizhang, a Zen master) was seen through because of his later words, which implicated the director of the kitchen (Dianzuo, the monk in charge of the monastery's food) in following evil. Fortunately, Tianning Monastery is fine. What are you all looking for here?' He then scattered everyone with his staff. (Bao Ningyong said) 'Picking up everything, it's just a spark. Suddenly, flames rise, illuminating the entire sky. The continuous wildfire is still difficult to extinguish, until no grass grows for three years.' (Da Hongsui said) 'The strongman once lost the pearl on his forehead, searching everywhere but unable to find it, sighing greatly. Someone pointed out that the pearl was originally on his forehead, only then did he realize that the effort he had put in all his life was too rough.' (Bieshan Zhi said) 'Having exhausted all efforts, the night is about to end, picking and poking east and west, it is still difficult to see the true nature. Suddenly, beans burst in the cold ashes, then take the firewood as fire to watch.' (Bao Yeyuan said) 'Layer upon layer, why show off your charm? Once you know this matter, you should stop. Even if you see smoke that is not fire, you must burn your hands and your head.' (Xueyan Qin said) 'Tracing to the end, you get a spark. The cold flame shines brightly, at this moment. Picking up a blade of grass and lightly lighting it, I don't know how many Mount Sumerus (Mount Sumeru, the central mountain in the Buddhist cosmology) are burned to death.' Baizhang said to the crowd, 'There is a person who does not eat for a long time but does not say he is hungry; there is a person who eats all day but does not say he is full.' The crowd had no answer. Jiashan said in advance, 'Master Baizhang speaks of hunger and satiety, eating or not eating is set aside for the moment, but do you recognize this person? He is a sloppy and lazy person with nothing to do, sleeping leisurely, facing the green mountains.' Chizhou Nanquan Puyuan (Nanquan Puyuan, a disciple of Mazu Daoyi) Instructed the assembly: 'Calling it 'Tathata' (Tathata, referring to the unchanging nature of things) is already changed. Today's monks must practice among different kinds. Guizong heard this and said, 'Even if you practice animal behavior, you will not receive animal retribution.' Nanquan said, 'Meng Balang has gone that way again.' Deshan commented, 'Nanquan is poisoned.' Langye Jue said, 'This monk does not think so. When encountering water, drink water; when encountering grass, eat grass. How do I know what animal behavior is?' Fahua gave an example, 'What is practicing among different kinds? The stone ox often lies in the spring mist, the wooden horse often neighs in the autumn night.' Yu'an Yu said, 'Like the earth.'

擎山不知山之孤峻。如石含玉不知玉之無瑕。大通智勝遷座而成正覺。善財童子別峰而見德云。僧云智不到處切忌道著。道著即頭角生。卻為甚麼作者般語話。咄。孟八郎又與么去也。　慧云盛云。南泉既行荒草。歸宗又入深村。不知今時師僧如何進退。設有恁么去。也是瞎驢趁大隊。

張公移住在深村。被賊潛身入後門。鍋子一時偷去了。更來敲碗玩兒孫。(保寧勇)

喚作如如已變名。廓然無聖豈容情。其間妙葉皆同類。不有玄暉辨濁清。(護國欽)

涅槃寂滅本無名。喚作如如早變生。若問經中何極則。石人夜聽木雞鳴。(本覺一)

寒披襟上胡牀睡。說甚三頭與六臂。孟八郎恁么去。張公吃酒李公醉。(雪刃起)

南泉示眾。文殊普賢昨夜三更起佛見法見。每人與二十棒。趁出院也。趙州曰和尚棒教誰吃。師曰王老師過在什麼處。州禮拜而出。

雲門偃云。深領和尚慈悲。某甲歸衣缽下得個安樂。又代云。與眾除害。　報慈遂徴云。且道趙州禮拜。是肯南泉。不肯南泉。　昭覺勤云。南泉動弦。趙州別曲。苦痛蒼天。寒山拾得。若是崇寧則不然。燈籠露柱昨夜起佛見法見。各與二十棒。令歸本位去也。或有個漢出雲和尚棒教誰吃。祇對他道落賓落主。　高峰妙云。南泉

【現代漢語翻譯】 現代漢語譯本 擎山（地名）不知山之孤高險峻。如同石頭包含美玉，卻不知玉的純潔無瑕。大通智勝佛（佛名）遷移座位而成正覺（證悟）。善財童子（人名）告別山峰而拜見德云比丘（人名）。僧人說，智慧不到的地方切忌妄加評論，一旦評論就會畫蛇添足。那麼，（南泉普愿禪師）這樣說話是爲了什麼呢？咄！孟八郎（人名）又這樣去了。（保寧勇禪師） 慧云盛云禪師說，南泉普愿禪師（人名）已經走過荒草之地，歸宗智常禪師（人名）又進入深山村落。不知道現在的師僧如何進退？即使有人那樣做，也只是瞎驢跟隨大隊人馬。 張公（人名）搬家住在深山村落，被賊人悄悄地從後門進入。鍋子一下子被偷走了，賊人又來敲碗逗弄他的孫子。（保寧勇禪師） 稱作『如如』（真如）已經改變了名稱。廓然無聖的境界豈能容納情見？其中的妙葉都屬於同類，如果沒有玄暉禪師（人名），誰來辨別清與濁？（護國欽禪師） 涅槃寂滅（佛教概念）本來沒有名稱，稱作『如如』早就產生了變異。如果問經中的最高準則是什麼，那就是石人在夜晚聽木雞鳴叫。（本覺一禪師） 寒冷中敞開衣襟睡在胡牀上，說什麼三頭六臂？孟八郎就這樣去了，張公喝酒李公醉。（雪刃起禪師） 南泉普愿禪師（人名）向大眾開示說：文殊菩薩（菩薩名）、普賢菩薩（菩薩名）昨夜三更起來，生起佛見、法見，每人賞他們二十棒，趕出院子去。趙州從諗禪師（人名）說：和尚的棒子教誰吃呢？南泉普愿禪師說：王老師（人名）的過錯在哪裡？趙州從諗禪師禮拜後走了出去。 雲門偃禪師（人名）說：我深深領會和尚的慈悲，我在和尚的衣缽下得到安樂。又代替南泉普愿禪師說：為大眾除害。（報慈禪師）於是徵詢說：且說趙州從諗禪師禮拜，是肯定南泉普愿禪師，還是否定南泉普愿禪師？（昭覺勤禪師）說：南泉普愿禪師撥動琴絃，趙州從諗禪師另彈新曲，苦痛蒼天，寒山（人名）拾得（人名）。如果是崇寧，我就不會這樣。燈籠露柱昨夜生起佛見、法見，各賞二十棒，讓他們回到本位去。或者有人出來說：和尚的棒子教誰吃呢？就對他說：落賓落主。（高峰妙禪師）說：南泉普愿禪師

【English Translation】 English version Qing Mountain (place name) does not know its own solitary height. Like a stone containing jade, it does not know the jade's flawlessness. Mahābhijñā-jñānābhibhū (Buddha's name) moved his seat and attained perfect enlightenment. Sudhana (person's name) bid farewell to the peak and met Bhikshu Deva-megha (person's name). A monk said, 'Where wisdom does not reach, one must refrain from commenting. Once you comment, you'll be adding legs to a snake.' So, why did the author speak in this way? 'Doh!' Meng Balang (person's name) has gone that way again. (Baoning Yong) Zen Master Huiyun Shengyun said, 'Nanquan Puyuan (person's name) has already walked through the overgrown grass, and Guizong Zhichang (person's name) has entered a deep mountain village again. I don't know how the monks of today advance or retreat. Even if someone does that, they are just blind donkeys following the crowd.' Zhang Gong (person's name) moved to live in a deep mountain village, and a thief secretly entered through the back door. The pot was stolen all at once, and the thief came to knock on the bowl to amuse his grandson. (Baoning Yong) Calling it 'Tathata' (suchness) has already changed the name. How can the realm of 'vast and without a sage' accommodate emotions and views? The wonderful leaves within are all of the same kind. If there were no Zen Master Xuanhui (person's name), who would distinguish between the clear and the turbid? (Huguo Qin) Nirvana (Buddhist concept) is originally without a name. Calling it 'Tathata' has long produced variations. If you ask what the ultimate principle in the scriptures is, it is the stone man listening to the wooden rooster crowing at night. (Benjue Yi) In the cold, I sleep on a Hu bed with my collar open. What are you talking about, three heads and six arms? Meng Balang has gone that way, Zhang Gong drinks and Li Gong gets drunk. (Xueren Qi) Nanquan Puyuan (person's name) addressed the assembly, saying, 'Manjushri (Bodhisattva's name) and Samantabhadra (Bodhisattva's name) arose at the third watch last night, giving rise to Buddha-view and Dharma-view. Each of them will receive twenty blows and be driven out of the monastery.' Zhaozhou Congshen (person's name) said, 'Who will the abbot's stick teach?' Nanquan Puyuan said, 'Where is Wang Laoshi's (person's name) fault?' Zhaozhou Congshen bowed and left. Zen Master Yunmen Yan (person's name) said, 'I deeply understand the abbot's compassion. I have found peace under the abbot's robe and bowl.' He also said on behalf of Nanquan Puyuan, 'Removing harm for the assembly.' (Bao Ci) then inquired, 'Tell me, does Zhaozhou Congshen's bowing affirm Nanquan Puyuan, or deny Nanquan Puyuan?' (Zhaojue Qin) said, 'Nanquan Puyuan strums the strings, Zhaozhou Congshen plays a different tune, suffering pains the heavens, Hanshan (person's name) and Shide (person's name). If it were Chongning, I would not do this. The lantern and pillar arose last night with Buddha-view and Dharma-view, each receiving twenty blows, and being ordered to return to their original positions. Or if someone came out and said, 'Who will the abbot's stick teach?' I would say to him, 'Falling guest, falling host.' (Gaofeng Miao) said, 'Nanquan Puyuan'

雖則頂門具眼。賞罰分明。檢點將來也是虛空里釘橛。若無趙州后語。未審如何摺合。今日忽有人起佛見法見。但向他道善哉善哉。時節若至其理自彰。

普賢昨夜鬥文殊。趁出還同兩手祛。卻道趙州行正令。從茲王老一時無。(佛印元)

霧起龍吟。風生虎嘯。兩口一舌。異音同調。文殊普賢佛法見。南泉趙州日月面。據令而行指顧間。盡情貶向鐵圍山。(圓悟勤)

鴛鴦繡出世無雙。好手元來更有強。呈罷各歸香閣去。金針難把度蕭郎。(佛燈珣)

二俱不了。隨合多少。縱使夜行。投明未到。(月堂昌)

布鼓當軒為擊來。臥龍驚起出巖隈。千峰秀色憑誰寫。一帶澄江古鏡開。(無庵全)

春風吹落碧桃花。一片流經十萬家。誰在畫樓沽酒處。相邀來吃趙州茶。(石鼓夷)

南泉到莊所。莊主預備迎奉。師曰老僧居常出入不與人知。何得排辦如此。莊曰昨夜土地報和尚今日來。師曰。王老師修行無力。被鬼神覷破。侍者便問。既是善知識。為甚被鬼神覷見。師曰土地前更下一分飯。

報慈遂云。甚麼處是土地前更下一分飯。　因聖穎云。南泉被者僧一問。未免向鬼窟里作活計。　云居錫徴云。土地前一分飯。是賞伊。是罰伊。祇如土地覷見。是南泉。不是南

【現代漢語翻譯】 現代漢語譯本： 即使頂門上長著眼睛（頂門具眼，比喻具有極高的智慧和洞察力），賞罰分明，但仔細檢查起來，也像在虛空中釘木樁一樣，毫無著落。如果沒有趙州禪師的后語，又該如何調和呢？如果今天有人執著于佛見、法見（佛見法見，指對佛教教義的執著），只需對他說『善哉善哉』。時機一到，道理自然會彰顯。

普賢菩薩昨夜與文殊菩薩辯論（普賢昨夜鬥文殊，普賢和文殊菩薩分別代表『行』和『智』），即使趕走了執著，也如同兩手空空。卻說趙州禪師施行正令（趙州行正令，指趙州禪師的獨特教化方式），從此王老（王老，指平庸之輩）之流都無計可施。（佛印元）

霧起如龍吟，風生似虎嘯（霧起龍吟，風生虎嘯，比喻氣勢非凡）。兩口一舌（兩口一舌，指文殊和普賢菩薩），發出不同的聲音，卻和諧一致。文殊、普賢菩薩展現了佛法的真見，南泉、趙州禪師如同日月般光明。依據法理而行，在指顧之間，將一切情見貶到鐵圍山（鐵圍山，佛教傳說中的山名，象徵著堅固的障礙）。（圓悟勤）

鴛鴦繡得舉世無雙，高手之中原來還有更強的。展示完畢后各自回到香閣，即使有金針也難以幫助蕭郎（金針難把度蕭郎，比喻難以幫助沉迷於情慾的人）。（佛燈珣）

二者都不明瞭（二俱不了，指對事物的本質不瞭解），隨波逐流又能有多少意義？即使連夜趕路，到天亮也無法到達目的地。（月堂昌）

用布鼓在屋檐下敲擊（布鼓當軒為擊來，比喻突然而來的警醒），驚醒了臥龍，從山巖中出來。千峰秀麗的景色，又有誰能描繪？只有那環繞的澄江，像一面古老的鏡子般清澈。（無庵全）

春風吹落碧桃花，一片花瓣隨水流經千家萬戶。有誰在畫樓上沽酒（畫樓沽酒，指享受生活），相邀來喝趙州禪師的茶（趙州茶，指趙州禪師的禪法）。（石鼓夷）

南泉禪師來到某莊園，莊主預先準備迎接。禪師說：『老僧我平時出入不為人知，為何要如此安排？』莊主說：『昨夜土地神告訴我，和尚您今日會來。』禪師說：『王老師修行無力，被鬼神看穿了。』侍者便問：『既然是善知識（善知識，指能夠引導人們走向正道的良師益友），為何會被鬼神看穿？』禪師說：『在土地神面前再加一份飯。』

報慈禪師於是說：『哪裡是在土地神面前再加一份飯？』因聖穎禪師說：『南泉禪師被這個僧人一問，難免要在鬼窟里生活。』云居錫徴禪師說：『在土地神面前加一份飯，是賞賜他，還是懲罰他？就像土地神看穿了，是看穿了南泉禪師，還是沒有看穿？』

【English Translation】 English version: Even with eyes on the crown of the head (頂門具眼, dìng mén jù yǎn, meaning possessing supreme wisdom and insight), and with clear distinction between reward and punishment, upon closer inspection, it's like driving a stake into empty space, without any solid foundation. Without the subsequent words of Zen Master Zhao Zhou (趙州, Zhào Zhōu), how could it be reconciled? If someone today clings to the view of Buddha or Dharma (佛見法見, Fó jiàn Fǎ jiàn, referring to attachment to Buddhist doctrines), simply say to them, 'Excellent, excellent.' When the time arrives, the principle will naturally become manifest.

Last night, Samantabhadra (普賢, Pǔ Xián) debated with Manjushri (文殊, Wén Shū). Even if chasing away the attachments, it's like having empty hands. Yet, it is said that Zen Master Zhao Zhou enforces the correct decree (趙州行正令, Zhào Zhōu xíng zhèng lìng, referring to Zhao Zhou's unique teaching method), from then on, the likes of Old Wang (王老, Wáng lǎo, referring to mediocre people) are rendered helpless. (Fo Yin Yuan 佛印元)

Mist rises like a dragon's roar, wind arises like a tiger's howl (霧起龍吟，風生虎嘯, wù qǐ lóng yín, fēng shēng hǔ xiào, metaphor for extraordinary momentum). Two mouths and one tongue (兩口一舌, liǎng kǒu yī shé, referring to Manjushri and Samantabhadra), emit different sounds, yet harmonize perfectly. Manjushri and Samantabhadra reveal the true view of the Buddha-dharma, Nan Quan (南泉, Nán Quán) and Zhao Zhou are like the sun and moon, shining brightly. Acting according to the Dharma, in the blink of an eye, banish all emotional views to Mount Iron Ring (鐵圍山, Tiě wéi shān, a mountain in Buddhist legends, symbolizing solid obstacles). (Yuan Wu Qin 圓悟勤)

The mandarin ducks are embroidered peerlessly, among masters, there are even stronger ones. After the display, each returns to their fragrant chamber, even with golden needles, it's difficult to help Xiao Lang (金針難把度蕭郎, jīn zhēn nán bǎ dù xiāo láng, metaphor for the difficulty of helping those addicted to lust). (Fo Deng Xun 佛燈珣)

Neither understands (二俱不了, èr jù bù liǎo, referring to not understanding the essence of things), how much meaning can following the crowd have? Even if traveling all night, one cannot reach the destination by dawn. (Yue Tang Chang 月堂昌)

Beating a cloth drum under the eaves (布鼓當軒為擊來, bù gǔ dāng xuān wèi jī lái, metaphor for a sudden awakening), startles the sleeping dragon, who emerges from the rocky cave. The beautiful scenery of thousands of peaks, who can depict it? Only the surrounding clear river, like an ancient mirror, is clear and bright. (Wu An Quan 無庵全)

The spring breeze blows down the peach blossoms, a petal flows through thousands of homes. Who is enjoying wine in the painted pavilion (畫樓沽酒, huà lóu gū jiǔ, referring to enjoying life), inviting others to drink Zhao Zhou's tea (趙州茶, Zhào Zhōu chá, referring to Zhao Zhou's Zen teachings). (Shi Gu Yi 石鼓夷)

Zen Master Nan Quan arrived at a certain manor, and the owner prepared to welcome him in advance. The Zen Master said, 'This old monk usually comes and goes without anyone knowing, why is there such an arrangement?' The owner said, 'Last night, the local earth deity told me that you would arrive today.' The Zen Master said, 'Teacher Wang's practice is weak, and he is seen through by ghosts and spirits.' The attendant then asked, 'Since he is a good advisor (善知識, shàn zhī shí, referring to a good teacher and friend who can guide people to the right path), why is he seen through by ghosts and spirits?' The Zen Master said, 'Add another portion of rice in front of the earth deity.'

Zen Master Bao Ci then said, 'Where is adding another portion of rice in front of the earth deity?' Zen Master Yin Sheng Ying said, 'Zen Master Nan Quan, being asked by this monk, inevitably has to live in the ghost cave.' Zen Master Yun Ju Xi Zheng said, 'Adding a portion of rice in front of the earth deity, is it a reward or a punishment? Just like being seen through by the earth deity, is it seeing through Zen Master Nan Quan, or not seeing through?'

泉。　翠巖真云。眾中多有道蘇嚧蘇嚧便是土地前一分飯。如斯理論。深屈古人。何故。祇知枝詞蔓說。不知南泉道理。還會么。執之失度必入邪路。放之自然體無去住。　天童覺云。老僧當時若見莊主與么道。便與捉住云放汝不得。何故。來說是非者便是是非人。　報恩秀云。天童雖解捉鬼賣。未免莊頭鬼亂。山僧即不然。若見莊主與么道。便與彈指三下云。唵度嚕度嚕地尾娑訶。

石上栽花分外奇。枝頭春色暗芳菲。馨香遍界無人臭。一任狂風取次吹。(伊庵權)

春色滿園關不住。一枝紅杏出牆來。莫訝王孫多意氣。從來韻致付天才。(肖風哲)

南泉曰。江西馬祖說即心即佛。王老師不恁么。不是心不是佛不是物。恁么道還有過么。趙州禮拜而出。僧隨問上座禮拜便出意作么生。州曰汝卻問取和尚。僧問師曰諗上座意作么生。師曰它卻領得老僧意旨。

黃龍心云。古人恁么道。譬如管中窺豹。但見一斑。設使入林不動草。入水不動波。猶是騎馬向冰棱上行。若是射鵰底手。何不向蛇頭揩癢。良久云。鴛鴦繡出自金針。　徑山杲云。兩個老漢雖善靴里動指。殊不知旁觀者丑。　天寧琦云。南泉趙州總被者僧一狀領過。

不是心兮不是物。那吒夜入蒼龍窟。鐵鞭擊碎明月珠。從教

【現代漢語翻譯】 現代漢語譯本：

泉（指南泉普愿禪師）。翠巖真（指翠巖真禪師）說：『你們這些人中，很多把道蘇嚧蘇嚧（一種咒語的聲音）當作土地廟前的一份飯食。』這樣的理論，深深地委屈了古人。為什麼呢？只知道抓住細枝末節的言語，不知道南泉（指南泉普愿禪師）的道理。你們會嗎？執著於它就會失去尺度，必定會進入邪路；放開它，自然而然地，本體就沒有來去。』

天童覺（指天童正覺禪師）說：『老衲當時如果見到莊主這樣說，就抓住他說：『不能放你走。』為什麼呢？因為說是非的人，就是是非之人。』

報恩秀（指報恩秀禪師）說：『天童（指天童正覺禪師）雖然懂得捉鬼賣錢，但免不了被莊頭鬼攪亂。老衲我就不是這樣。如果見到莊主這樣說，就彈指三下，說：『唵度嚕度嚕地尾娑訶（一種咒語）。』

石上栽花分外奇，枝頭春色暗芳菲。馨香遍界無人臭，一任狂風取次吹。（伊庵權）

春色滿園關不住，一枝紅杏出牆來。莫訝王孫多意氣，從來韻致付天才。（肖風哲）

南泉（指南泉普愿禪師）說：『江西馬祖（指馬祖道一禪師）說『即心即佛』，王老師（指南泉普愿禪師自稱）不這樣說，『不是心，不是佛，不是物』。這樣說還有過錯嗎？』趙州（指趙州從諗禪師）禮拜後走了出去。有個僧人跟隨趙州（指趙州從諗禪師）問：『上座（指趙州從諗禪師）禮拜后就走，是什麼意思？』趙州（指趙州從諗禪師）說：『你卻去問和尚（指南泉普愿禪師）。』僧人問南泉（指南泉普愿禪師）說：『諗上座（指趙州從諗禪師）是什麼意思？』南泉（指南泉普愿禪師）說：『他卻領會了老僧的意旨。』

黃龍心（指黃龍慧南禪師）說：『古人這樣說，譬如從管子里看豹，只能看到一個斑點。即使進入樹林不驚動草，進入水中不擾動波，仍然是騎馬在冰棱上行走。如果是射鵰的高手，為什麼不向蛇頭撓癢呢？』停頓了很久說：『鴛鴦是金針繡出來的。』

徑山杲（指徑山宗杲禪師）說：『兩個老漢雖然善於在靴子里動手指，卻不知道旁觀者覺得醜陋。』

天寧琦（指天寧琦禪師）說：『南泉（指南泉普愿禪師）和趙州（指趙州從諗禪師）都被這個僧人一狀告倒了。』

不是心兮不是物，那吒夜入蒼龍窟。鐵鞭擊碎明月珠，從教

【English Translation】 English version:

Quán (referring to Zen Master Nanquan Puyuan). Cuiyan Zhen (referring to Zen Master Cuiyan Zhen) said: 'Among you people, many regard the 'dao su lu su lu' (the sound of a mantra) as a portion of food in front of the land god's temple.' Such a theory deeply wrongs the ancients. Why? They only know how to grasp at the trivial words and phrases, and do not understand the principle of Nanquan (referring to Zen Master Nanquan Puyuan). Do you understand? If you cling to it, you will lose your measure and surely enter a wrong path; if you let it go, naturally, the essence has no coming or going.'

Tiantong Jue (referring to Zen Master Tiantong Zhengjue) said: 'If I, the old monk, had seen the village head say this at that time, I would have grabbed him and said: 'I cannot let you go.' Why? Because the one who speaks of right and wrong is the person of right and wrong.'

Baoen Xiu (referring to Zen Master Baoen Xiu) said: 'Although Tiantong (referring to Zen Master Tiantong Zhengjue) knows how to catch ghosts and sell them for money, he cannot avoid being disturbed by the village head ghost. I, the old monk, am not like that. If I see the village head say this, I will snap my fingers three times and say: 'Om dūlū dūlū dìwěi suōhē (a mantra).'

Planting flowers on stones is extraordinarily wonderful, the spring colors on the branches are subtly fragrant. The fragrance pervades the world, but no one smells it; let the wild wind blow as it pleases. (Yi'an Quan)

Spring colors fill the garden and cannot be confined, a branch of red apricot extends beyond the wall. Do not be surprised by the noble youth's spirit and vigor; elegance and charm have always been entrusted to genius. (Xiaofeng Zhe)

Nanquan (referring to Zen Master Nanquan Puyuan) said: 'The Jiangxi Mazu (referring to Zen Master Mazu Daoyi) said 'The mind is the Buddha.' Teacher Wang (referring to Zen Master Nanquan Puyuan himself) does not say it that way, 'It is not the mind, not the Buddha, not a thing.' Is there any fault in saying it this way?' Zhaozhou (referring to Zen Master Zhaozhou Congshen) bowed and walked out. A monk followed Zhaozhou (referring to Zen Master Zhaozhou Congshen) and asked: 'What does it mean that the senior monk (referring to Zen Master Zhaozhou Congshen) bowed and left?' Zhaozhou (referring to Zen Master Zhaozhou Congshen) said: 'You should ask the abbot (referring to Zen Master Nanquan Puyuan).' The monk asked Nanquan (referring to Zen Master Nanquan Puyuan) saying: 'What does Senior Monk Shen (referring to Zen Master Zhaozhou Congshen) mean?' Nanquan (referring to Zen Master Nanquan Puyuan) said: 'He has understood the old monk's intention.'

Huanglong Xin (referring to Zen Master Huanglong Huinan) said: 'The ancients said it this way, it is like looking at a leopard through a tube, only seeing one spot. Even if you enter the forest without disturbing the grass, and enter the water without disturbing the waves, it is still like riding a horse on an icicle. If you are a skilled eagle hunter, why not scratch the snake's head?' After a long pause, he said: 'The mandarin ducks are embroidered with golden needles.'

Jingshan Gao (referring to Zen Master Jingshan Zonggao) said: 'Although the two old men are good at moving their fingers in their boots, they do not know that the onlookers find it ugly.'

Tianning Qi (referring to Zen Master Tianning Qi) said: 'Nanquan (referring to Zen Master Nanquan Puyuan) and Zhaozhou (referring to Zen Master Zhaozhou Congshen) were both accused by this monk.'

It is not mind, nor is it a thing; Nezha enters the Azure Dragon's cave at night. The iron whip shatters the bright moon pearl; let it be

大地如翻墨。(雪竇宗)

深深深。汲古今。淺淺淺。渾成現。水瑩玉壺。江澄素練。跳出桃花三汲浪。戴角擎頭乘快便。點額魚馬。師口下空躊躇。(圓悟勤)

剔起便行三萬里。祇今休去八千年。分明更為從頭舉。一任諸方取次傳。(鼓山圭)

金剛南際老番王。反著襕衫入大唐。牛首栴檀多賣了。惟垂鼻孔不囊藏。(正堂辨)

不是心不是佛不是物。通身一具金鎖骨。趙州參見老南泉。解道鎮州出蘿蔔。(吳元昭)

不是心不是佛不是物。以拂子擊禪床。為君擊碎精靈窟。天上人間知不知。鼻孔依前空突兀。(誰庵演)

突出難辨辨得出。師子翻身師子窟。哮㖃一聲天地空。驚起須彌高突兀。(月林觀)

不是心佛不是物。六六依然三十六。因思長慶陸大夫。解道合笑不合哭。(尼無著持)

華岳三峰翠插天。上頭無路可躋攀。不知誰有神仙手。折取峰頭十丈蓮。(開善謙)

剃頭頭生光。洗腳腳清爽。脫衣上床眠。㧓著通身癢。(雪庵瑾)

夫子不識字。達磨不會禪。大唐天子國。依舊化三千。(松源岳)

破業亡家后。渾身沒處安。倒拈無孔笛。吹過汨羅灣。(如庵用)

不是心佛物。開口已話墮。更擬問如何。好與劈面唾。

【現代漢語翻譯】 現代漢語譯本 大地彷彿被墨汁傾覆。（雪竇宗）

深深深。汲取古今智慧。淺淺淺。渾然一體顯現。水清澈如玉壺，江水澄凈如素絹。跳出桃花潭三級浪，戴角擎頭，行動迅捷方便。點額的魚馬，在老師口下空自躊躇。（圓悟勤）

提起便可行走三萬里，如今休止已過八千年。分明重新從頭舉起，任憑各方隨意傳揚。（鼓山圭）

金剛南方的老番王（指異族國王，象徵外道），反穿著袈裟進入大唐。牛首栴檀（兩種珍貴物品，象徵佛法）大多賣掉了，唯獨垂下的鼻孔無法隱藏。（正堂辨）

不是心，不是佛，不是物。全身一副金鎖骨（比喻堅固的修行）。趙州（禪師名）參見老南泉（禪師名），懂得鎮州出產蘿蔔（比喻平凡中見真理）。（吳元昭）

不是心，不是佛，不是物。用拂子敲擊禪床。為你擊碎精靈窟（比喻破除迷惑）。天上人間知不知道？鼻孔依舊空空突兀。（誰庵演）

突出難以辨認，辨認得出。獅子翻身回到獅子窟（比喻迴歸本性）。哮吼一聲天地空，驚起須彌山高高聳立。（月林觀）

不是心，不是佛，不是物。六六依然三十六（比喻事物本來的樣子）。因此想起長慶陸大夫（人名），懂得應該合笑不合哭（比喻領悟真諦）。（尼無著持）

華岳三峰翠綠聳入雲天，上面沒有道路可以攀登。不知誰有神仙之手，折取峰頭十丈蓮（比喻罕見的成就）。（開善謙）

剃頭頭發生光，洗腳腳底清爽。脫衣上床睡覺，抓撓全身發癢。（雪庵瑾）

孔子不識字，達摩不會禪。大唐天子的國家，依舊教化三千世界。（松源岳）

破敗家業，家破人亡之後，渾身沒有安身之處。倒拿著沒有孔的笛子，吹過汨羅灣（比喻無所依憑）。（如庵用）

不是心，不是佛，不是物。開口說話已經落入言語的陷阱。更想追問如何是好，真想劈頭蓋臉一口唾沫。（無作者署名）

【English Translation】 English version The earth is as if overturned with ink. (Xuedou Zong)

Deep, deep, deep. Drawing from the past and present. Shallow, shallow, shallow. Wholly and completely manifested. Water clear as a jade pot, the river as pure as white silk. Leaping out from the three-tiered waves of Peach Blossom Pool, wearing horns and holding up the head, moving swiftly and conveniently. The fish and horse with marked foreheads hesitate emptily under the teacher's mouth. (Yuanwu Qin)

Having lifted it, one can travel thirty thousand miles; now ceasing, eight thousand years have passed. Clearly, it is raised anew from the beginning; let all quarters transmit it as they will. (Gushan Gui)

The old barbarian king (referring to a foreign king, symbolizing external paths) from the southern border of Vajra (referring to the Diamond Sutra) wears his kasaya (monk's robe) backwards and enters the Great Tang. The ox-head sandalwood (two precious items, symbolizing the Dharma) has mostly been sold off; only the drooping nostrils cannot be concealed. (Zhengtang Bian)

It is not mind, not Buddha, not thing. The whole body is a suit of golden locked bones (metaphor for solid practice). Zhao Zhou (Zen master's name) visits old Nanquan (Zen master's name), understanding that Zhenzhou produces turnips (metaphor for seeing truth in the ordinary). (Wu Yuanzhao)

It is not mind, not Buddha, not thing. Striking the Zen bed with a whisk. For you, I shatter the spirit cave (metaphor for breaking through delusion). Do heaven and earth know or not? The nostrils remain empty and protruding as before. (Shuian Yan)

Difficult to discern when protruding, but able to be discerned. The lion turns over in the lion's den (metaphor for returning to one's true nature). With a roar, heaven and earth are empty, startling Mount Sumeru to stand tall and towering. (Yuelin Guan)

It is not mind, Buddha, or thing. Six sixes are still thirty-six (metaphor for the original state of things). Therefore, I think of Changqing Lu Daifu (person's name), understanding that one should laugh rather than cry (metaphor for realizing the truth). (Nun Wuzhu Chi)

The three peaks of Mount Hua pierce the sky with green, there is no path above to climb. I wonder who has the hand of a celestial being to pluck the ten-zhang lotus (metaphor for rare achievement) from the peak. (Kaishan Qian)

Shaving the head, the head shines; washing the feet, the feet are refreshed. Taking off clothes and going to bed, scratching the whole body itches. (Xue'an Jin)

Confucius does not know words, Bodhidharma does not know Zen. The country of the Great Tang Emperor still transforms three thousand worlds. (Songyuan Yue)

After losing one's business and family, there is nowhere to settle the whole body. Holding the flute without holes upside down, blowing it across Miluo Bay (metaphor for having nothing to rely on). (Ru'an Yong)

It is not mind, Buddha, or thing. Opening the mouth to speak has already fallen into the trap of words. Wanting to ask further 'how is it?', one should be spat upon directly in the face. (No author signature)

(殺六巖輝)

百尺朱樓臨峽邪。新妝能唱美人車。皆言賤妾紅顏好。要自狂夫不憶家。(弘覺忞)

天外銀河直下飛。謫仙題就已遲遲。如何擲筆懸巖畔。亂撒冰珠總是詩。(神仙瀛)

秋風落雁聲聲羽。暮雨青來點點山。惆悵不堪回首再。白雲盡處是鄉關。(日休寤)

南泉問黃檗。黃金為世界。白銀為壁落。是什麼人居處。曰是聖人居處。師曰更有一人居何國土。檗叉手而立。師曰道不得何不問王老師。檗卻問更有一人居何國土。師曰可惜許。

天寧琦云。直是好笑。當時若作黃檗。待道更有一人居何國土。但云者野狐精。南泉通身是口也須飲氣吞聲。　能仁鑒云。潛行密用如愚若魯。還他黃檗。若是家有諍子。國有諍臣。猶欠一著。待云道不得何不問王老師。但云可惜許。縱使南泉通身伎倆。到者里施展不開。　自聞心云。南泉慣向虛空釘橛。黃檗善能陸地張帆。雖然二俱作家。檢點未是好手。當時若問萬峰更有一人居何國土。但厲聲云道甚麼。擬動眉輪。劈脊便棒。非惟捉敗者賊。亦免使露布葛藤。

南泉問黃檗。定慧等學。明見佛性是否。曰十二時中不依倚一物始得。師曰莫便是長老見處否。曰不敢。師曰。漿水錢且置。草鞋錢教誰還。

云峰悅云。若不同

床睡。焉知被底穿。　徑山杲云。路逢劍客須呈劍。不是詩人不獻詩。　天寧琦云。又是得便宜。又是落便宜。　愚庵盂云。老僧則不然。南泉還漿水錢。黃檗償草鞋錢。不見道。賊是小人。智過君子。　法林音云。二老每人好與二十棒。且道過在甚麼處。

兩陣交鋒戰不難。埋兵挑鬥何人曉。祇解輪槍趁勢來。喪身失命有多少。(海印信)

獵獵奔馳勢不休。草深風勁更堪愁。翻身獅子無尋處。空使行人說路頭。(佛慧泉)

昨夜銀蟾跨箕尾。驀然一陣天風起。卷盡千重萬重云。碧空寂寂凝如洗。(佛鑒勤)

李下不得整冠。瓜田豈可納履。行藏自要分明。免見傍人說你。(懶庵樞)

匝匝機輪深陷虎。當陽坐斷眼通身。明投暗合無回互。雨散雲收日月新。(𠁼三圓)

南泉因僧問師歸丈室將何指南。師曰。昨夜三更失卻牛。天明起來失卻火。

龍翔欣云。大小南泉和泥合水中。峰則不然。或有人問。即向道拄杖子今日開封。　天界盛云。恁么則住持不易。雖然。須是王老師始得。　芙蓉覺云。南泉將三百六十骨節。八萬四千毛竅。一時攃在者僧面前了也。龍淵則不然。或有人問將何指南。向道飢餐渴飲。閑坐困眠。

昨夜三更失卻牛。天明起來失卻火。腰未系

【現代漢語翻譯】 現代漢語譯本：

床鋪睡覺，怎知被子底下已經破了洞？

徑山杲（Jingshan Gao）說：『路上遇到劍客，就要呈上劍；不是詩人，就不獻詩。』

天寧琦（Tianning Qi）說：『既得了便宜，又吃了虧。』

愚庵盂（Yu'an Meng）說：『老僧我卻不這樣。南泉（Nanquan）還了賣漿水的錢，黃檗（Huangbo）償了買草鞋的錢。』難道沒聽說過嗎？『賊是小人，但有時聰明勝過君子。』

法林音（Falin Yin）說：『這兩位老人家，每人應該打二十棒。』且說說，過錯在哪裡？

兩軍交戰並不難，埋伏兵馬、挑起爭鬥，有誰能明白？只知道揮舞槍棒趁勢而來，因此喪身失命的有多少！（海印信 Haiyin Xin）

獵獵奔馳，勢頭不停歇，草深風大，更讓人擔憂。想尋找翻身的獅子，卻無處可尋，白白讓行人談論路途。（佛慧泉 Fohui Quan）

昨夜，銀色的月亮橫跨箕星和尾星，忽然一陣天風颳起，捲走了千重萬重的云，碧空寂靜，像洗過一樣。（佛鑒勤 Fojian Qin）

在李樹下不要整理帽子，在瓜田里不要彎腰提鞋。行為舉止一定要光明正大，免得被旁邊的人議論。（懶庵樞 Lan'an Shu）

緊密的機輪深深地陷入老虎的陷阱，在正中央坐鎮，眼能看到全身。明裡暗裡投合，沒有絲毫差錯，雨過雲散，日月煥然一新。（𠁼三圓 Fu San Yuan）

南泉（Nanquan）因為有僧人問：『老師回到丈室，將用什麼來指點迷津？』南泉說：『昨夜三更時分，我把牛丟了，天亮起來，又把火丟了。』

龍翔欣（Longxiang Xin）說：『大小南泉（Nanquan）和泥合水。』峰則不然，如果有人問，就說：『拄杖子今天開封。』

天界盛（Tianjie Sheng）說：『這樣說來，住持不易啊！』雖然如此，必須是王老師才行。

芙蓉覺（Furong Jue）說：『南泉（Nanquan）將三百六十個骨節，八萬四千個毛孔，一時都擦在這個僧人面前了。』龍淵（Longyuan）卻不這樣，如果有人問將用什麼來指點迷津，就說：『餓了就吃，渴了就喝，閑了就坐著睡覺。』

昨夜三更時分，我把牛丟了，天亮起來，又把火丟了，腰帶還沒繫上。

【English Translation】 English version:

Sleeping on the bed, how would one know there's a hole under the blanket?

Jingshan Gao (徑山杲, a Chan master) said: 'When meeting a swordsman on the road, one must present one's sword; if not a poet, one does not offer poetry.'

Tianning Qi (天寧琦, a Chan master) said: 'Again gaining advantage, again falling into disadvantage.'

Yu'an Meng (愚庵盂, a Chan master) said: 'This old monk is not like that. Nanquan (南泉, a Chan master) repaid the money for the rice-water, Huangbo (黃檗, a Chan master) paid for the straw sandals.' Haven't you heard it said? 'A thief is a petty person, but sometimes his wisdom surpasses that of a gentleman.'

Falin Yin (法林音, a Chan master) said: 'These two old men should each be given twenty blows with a stick.' Now, tell me, where does the fault lie?

It is not difficult for two armies to engage in battle, but who understands the ambush and provocation? They only know how to wield spears and take advantage of the situation, resulting in countless deaths and losses! (Haiyin Xin 海印信, a Chan master)

The galloping momentum does not cease, the deep grass and strong wind are even more worrying. The turning lion cannot be found anywhere, leaving travelers to talk about the road in vain. (Fohui Quan 佛慧泉, a Chan master)

Last night, the silver moon straddled the constellations Ji (箕) and Wei (尾), suddenly a gust of heavenly wind arose, sweeping away layers upon layers of clouds, the azure sky was silent and as if washed clean. (Fojian Qin 佛鑒勤, a Chan master)

Do not adjust your hat under a plum tree, do not bend down to adjust your shoes in a melon field. One's conduct should be clear and upright, to avoid being gossiped about by others. (Lan'an Shu 懶庵樞, a Chan master)

The tight mechanism is deeply trapped in the tiger's pit, sitting firmly in the center, the eyes see through the entire body. Overt and covert alignment without any deviation, after the rain the clouds disperse, the sun and moon are renewed. (𠁼三圓 Fu San Yuan, a Chan master)

Nanquan (南泉, a Chan master) was asked by a monk: 'Master, what will you use to guide us when you return to your room?' Nanquan said: 'Last night at midnight, I lost the ox; when I got up in the morning, I lost the fire.'

Longxiang Xin (龍翔欣, a Chan master) said: 'Big and small Nanquan (南泉, a Chan master) mix mud and water.' Feng is not like that, if someone asks, then say: 'The staff is unsealed today.'

Tianjie Sheng (天界盛, a Chan master) said: 'In that case, being an abbot is not easy!' Even so, it must be Teacher Wang who can do it.

Furong Jue (芙蓉覺, a Chan master) said: 'Nanquan (南泉, a Chan master) has rubbed all three hundred and sixty bones and eighty-four thousand pores in front of this monk at once.' Longyuan (龍淵, a Chan master) is not like that, if someone asks what to use to guide them, then say: 'Eat when hungry, drink when thirsty, sit and sleep when tired.'

Last night at midnight, I lost the ox; when I got up in the morning, I lost the fire, and I haven't even fastened my belt.

兮鞋未穿。面不洗兮頭不裹。(保寧勇)

奴顏婢膝走人間。羞見羊裘七里灘。文叔雖為天子貴。子陵元作故人看。(希叟曇)

野老忘機事事間。柴門雖設未曾關。偶然拾得無須鎖。依舊拋他途路間。(覺浪盛)

相逢月下是瑤臺。藉草清樽連夜開。明日酒醒應滿地。空教饑鶴啄莓苔。(蔗庵范)

南泉曰我十八上便解作活計。趙州曰我十八上便解破家散宅。

神鼎諲云。你道破家散宅底好。解作活計底好。初參之士須取前語。久參先德直須破家。更有一言。萬里崖州。　法林音云。神鼎老人錯下名言。喝一喝云。一喝華山分兩路。萬年流水不知春。　普賢素云。十八上便解作活計。囊無系蟻之絲。廚乏聚蠅之糝。十八上便解破家散宅。南頭買賤北頭賣貴。檢點將來。各好與三十棒。者里且放過一著。何故。曾為浪子偏憐客。自愛貪杯惜醉人。

南泉因山下有一庵主。人謂近日南泉和尚出世何不去禮拜。主曰非但南泉。直饒千佛出興亦不能去。師聞乃令趙州去勘。州去便設拜。主不顧。州從西過東。從東過西。主亦不顧。州曰草賊大敗。遂拽下簾子便歸。舉似師。師曰我從來疑著者漢。次日師乃與沙彌𢹂茶一瓶盞三隻到庵。擲向地上乃曰。作日底昨日底。主曰昨日底是什麼。

師于沙彌背上拍一下曰。賺我來賺我來。

雪竇顯云。南泉趙州被者擔板漢勘破了。　溈山喆云。庵主坐觀成敗。南泉趙州向凈地上吃交。　智海禾云。是即是。庵主祇解把定封疆。不能同生同死。當時趙州禮拜。但云者賊我識得你。待伊從東過西從西過東。便拽拄杖趁出。看趙州別有什麼伎倆。　甌峰承云。那裡是者擔板漢勘破南泉趙州處。若是明眼衲僧。曏者里勘破雪竇也不難。

宮烏棲去玉樓深。微月生檐夜夜心。香輦不回花自發。春來空帶辟寒金。(入就雪)

好個擔板漢。橫身一條鐵。智勇李將軍。兩度拗不折。出師重決龍蛇陣。當鋒連下頂門楔。馬陵道下死龐涓。千古英雄常淚血。(達變權)

俊鷂翻霄趁不及。涵秋鑒出難逃匿。令人千古憶嫖姚。一戰清風生八極。(遠庵僼)

肌骨天生潔且貞。自來心事若冰清。錦衣公子空相憶。費盡重重擲玉聲。(聞普信)

南泉因東西兩堂爭貓兒。師見乃提起貓曰。道得即救取貓兒。道不得即斬卻。眾無語。師便斬之。趙州自外歸。師舉前話示之。州乃脫草履安頭上而出。師曰汝若在即救得貓兒也。

保福展云。雖然如是。也祇是破草鞋。　翠巖芝云。大小趙州祇可自救。法林音云。大小趙州自救不了。　雪峰存問德

【現代漢語翻譯】 現代漢語譯本： 老師拍了一下沙彌（śrāmaṇera，佛教術語，指已出家但尚未受具足戒的男性修行者）的背說：『騙我來，騙我來。』

雪竇顯（Xuědòu Xiǎn，禪宗大師）說：『南泉（Nánquán，指南泉普愿，禪宗大師）和趙州（Zhàozhōu，指趙州從諗，禪宗大師）被這個死腦筋的傢伙看穿了。』 溈山喆（Wéishān Zhé，禪宗大師）說：『庵主（Ānzhǔ，指住庵的修行人，這裡指溈山喆自己）坐山觀虎鬥。南泉和趙州在乾淨的地方摔跤。』 智海禾（Zhìhǎi Hé，禪宗大師）說：『說的是，庵主只會把守自己的地盤，不能同生共死。當時趙州如果禮拜，只說「你這賊，我認得你」，等他從東邊走到西邊，從西邊走到東邊，就用拄杖趕出去，看趙州還有什麼本事。』 甌峰承（Ōufēng Chéng，禪宗大師）說：『哪裡是這個死腦筋的傢伙看穿了南泉和趙州的地方？如果是明眼的僧人，在這裡看穿雪竇也不難。』

宮殿里烏鴉飛走了，玉樓深鎖，微弱的月光照在屋檐上，夜夜如此。華麗的車輛不再回來，花兒自顧自地開放，春天來了，空帶著辟寒的金飾。

好一個死腦筋的傢伙，橫著一條鐵棍。智勇雙全的李將軍，兩次都無法拗斷。再次出兵決戰龍蛇陣，當頭連下頂門楔。馬陵道下龐涓（Páng Juān，戰國時期魏國將領）戰死，千古英雄常常流下血淚。

俊俏的鷂鷹在天空翻飛也追趕不上，清澈的秋水也難以逃脫它的眼睛。令人千古懷念嫖姚（Piáoyáo，指霍去病，西漢名將），一戰之後，清風吹遍四面八方。

天生的肌骨潔白貞正，向來的心事像冰一樣清澈。錦衣公子空自思念，費盡心思地投擲玉器。

南泉因為東西兩堂的僧人爭奪貓兒。老師看見了，就提起貓說：『說得對，就救下貓兒，說不對，就斬了它。』 眾人都說不出話。老師就斬了貓。趙州從外面回來。老師把之前的事情告訴他。趙州就把草鞋脫下來頂在頭上走了出去。老師說：『你如果在，就能救下貓兒了。』

保福（Bǎofú，禪宗大師）說：『雖然是這樣，也只是一隻破草鞋。』 翠巖芝（Cuìyán Zhī，禪宗大師）說：『了不起的趙州也只能自救。』 法林音（Fǎlín Yīn，禪宗大師）說：『了不起的趙州也救不了自己。』 雪峰存（Xuěfēng Cún，禪宗大師）問候德（Dé，禪宗大師）。

【English Translation】 English version: The teacher patted the novice monk (śrāmaṇera, a Buddhist term referring to a male practitioner who has left home but has not yet received full ordination) on the back and said, 'You tricked me, you tricked me.'

Xuedou Xian (Xuědòu Xiǎn, a Chan master) said, 'Nanquan (Nánquán, referring to Nanquan Puyuan, a Chan master) and Zhaozhou (Zhàozhōu, referring to Zhaozhou Congshen, a Chan master) were seen through by this stubborn fellow.' Weishan Zhe (Wéishān Zhé, a Chan master) said, 'The abbot (Ānzhǔ, referring to the resident of a hermitage, here referring to Weishan Zhe himself) sits and watches the success or failure. Nanquan and Zhaozhou are wrestling on clean ground.' Zhihai He (Zhìhǎi Hé, a Chan master) said, 'That's right, the abbot only knows how to guard his own territory and cannot share life and death. At that time, if Zhaozhou had bowed and simply said, "You thief, I recognize you," and waited for him to go from east to west and from west to east, he would have chased him out with his staff to see what other skills Zhaozhou had.' Oufeng Cheng (Ōufēng Chéng, a Chan master) said, 'Where is it that this stubborn fellow saw through Nanquan and Zhaozhou? If he were a clear-eyed monk, it would not be difficult to see through Xuedou here.'

The crows have flown away from the palace, the jade tower is deeply locked, and the faint moonlight shines on the eaves, night after night. The magnificent carriages no longer return, the flowers bloom on their own, and spring comes, bringing only the cold-repelling gold ornaments.

What a stubborn fellow, holding a bar of iron across his body. The wise and brave General Li could not break it even twice. He went to war again to fight the Dragon Snake Formation, driving wedges straight into the top of the head. Pang Juan (Páng Juān, a general of the Wei state during the Warring States period) died at the Battle of Maling, and heroes throughout the ages often shed tears of blood.

Even the swift hawk soaring in the sky cannot catch up, and it is difficult to escape the eyes of the clear autumn mirror. It makes people remember Piao Yao (Piáoyáo, referring to Huo Qubing, a famous general of the Western Han Dynasty) for thousands of years, and after one battle, the clear wind blows in all directions.

Her bones and flesh are naturally pure and chaste, and her heart has always been as clear as ice. The brocade-clad young master misses her in vain, wasting his efforts to throw jade ornaments.

Nanquan, because the monks in the east and west halls were fighting over a cat. The teacher saw it, picked up the cat, and said, 'If you can speak correctly, you can save the cat; if you cannot, I will cut it in two.' No one could say anything. The teacher then cut the cat in two. Zhaozhou returned from outside. The teacher told him what had happened. Zhaozhou took off his straw sandals, put them on his head, and walked out. The teacher said, 'If you had been here, you could have saved the cat.'

Baofu (Bǎofú, a Chan master) said, 'Even so, it is just a pair of broken straw sandals.' Cuiyan Zhi (Cuìyán Zhī, a Chan master) said, 'Even the great Zhaozhou can only save himself.' Falin Yin (Fǎlín Yīn, a Chan master) said, 'Even the great Zhaozhou cannot save himself.' Xuefeng Cun (Xuěfēng Cún, a Chan master) sends greetings to De (Dé, a Chan master).

山。南泉斬貓意旨如何。山以拄杖便打趁出。復召云會么。峰云不會。山云我與么老婆。猶自不會。　大溈智云。南泉據令而行。趙州見機而作。雖然如是。未免掛人唇吻。大溈要與南泉把臂共行。遂拈拂子云。若道得即奪取去。眾無語。乃云。啼得血流無用處。不如緘口過殘春。　中峰本云。南泉劍。為不平離寶匣。趙州藥。因救病出金瓶。雖然慶快一時。爭奈古佛家風掃土矣。　報恩秀云。正當恁么時。盡十方世界情與無情一齊向王老師手中乞命。當時有個漢出來展開兩手。不然攔胸抱住云卻勞和尚神用。縱南泉別行正令。敢保救得貓兒。　博山來云。生擒活捉。王老師全提。起死回生。諗古佛手段。救得救不得總不干他事。且道節文在什麼處。　愚庵盂云。還識南泉么。他是生鐵鑄就渾鋼打成。要向驪龍頷下摘珠。阿修羅手中奪印。趙州雖善來機。也是得張白狐裘。脫秦虎口。者兩堂是蘇秦張儀投秦入趙。豈知天然王道寧可以口舌勝耶。　吳聖玉云。南泉據虎頭。趙州收虎尾。死貓兒卻被二老弄活。爭奈兩堂雲水一死不再活。如今要得活么。擘眼云。貓。

提起兩堂應盡見。拈刀要取活貍奴。可憐皮下皆無血。直得橫屍滿道途。(白雲端)

雪刃含光射鬥牛。不惟天地鬼神愁。命根落在南泉手。直

【現代漢語翻譯】 現代漢語譯本 山：南泉（Nanquan，人名）斬貓的意旨是什麼？ 山用拄杖便打貓，將貓趕了出去。又問：『你們會么？』 峰說：『不會。』 山說：『我這麼老了，還不會。』 大溈智（Dawei Zhi，人名）說：『南泉是按照命令而行事，趙州（Zhaozhou，人名）是見機而作。雖然如此，也免不了被人議論。』 大溈想要與南泉並肩而行，於是拿起拂塵說：『如果說得對，就奪取去。』 眾人都無語。於是說：『啼得血流也沒有用處，不如閉口度過殘春。』 中峰本（Zhongfeng Ben，人名）說：『南泉的劍，爲了不平之事離開寶匣；趙州的藥，因為救病而從金瓶中取出。雖然慶快一時，爭奈古佛的家風掃地了。』 報恩秀（Baoen Xiu，人名）說：『正當這個時候，盡十方世界的情與無情都一齊向王老師（Wang laoshi，對南泉的尊稱）手中乞命。當時有個漢出來展開兩手，不然就攔胸抱住說：卻勞和尚神用。縱然南泉另行正令，敢保救得貓兒。』 博山來（Boshan Lai，人名）說：『生擒活捉，王老師完全提持；起死回生，是諗古佛的手段。救得救不得總不干他的事。且道節文在什麼處？』 愚庵盂（Yu'an Meng，人名）說：『還認識南泉么？他是生鐵鑄就，渾鋼打成。要向驪龍（lilong，傳說中的龍）頷下摘珠，阿修羅（Ashura，佛教護法神）手中奪印。趙州雖然善於隨機應變，也是得到了張白狐裘，脫離了秦虎口。這兩堂是蘇秦（Su Qin，人名）張儀（Zhang Yi，人名）投秦入趙，豈知天然王道寧可以口舌勝耶？』 吳聖玉（Wu Shengyu，人名）說：『南泉據虎頭，趙州收虎尾。死貓兒卻被二老弄活。爭奈兩堂雲水一死不再活。如今要得活么？擘眼云：貓。』 提起兩堂應盡見，拈刀要取活貍奴。可憐皮下皆無血，直得橫屍滿道途。(白雲端，Bai Yunduan，人名) 雪刃含光射鬥牛，不惟天地鬼神愁。命根落在南泉手，直

【English Translation】 English version Shan: What is the intention behind Nanquan (Nanquan, a person's name) cutting the cat? Shan hit the cat with his staff and chased it out. He then asked, 'Do you understand?' Feng said, 'I don't understand.' Shan said, 'I am so old, and I still don't understand.' Dawei Zhi (Dawei Zhi, a person's name) said, 'Nanquan acts according to the command, while Zhaozhou (Zhaozhou, a person's name) acts according to the situation. Even so, they cannot avoid being criticized.' Dawei wanted to walk side by side with Nanquan, so he picked up the whisk and said, 'If you can say it correctly, then take it away.' Everyone was silent. Then he said, 'It is useless to cry until blood flows; it is better to close your mouth and spend the remaining spring.' Zhongfeng Ben (Zhongfeng Ben, a person's name) said, 'Nanquan's sword left the treasure box for the sake of injustice; Zhaozhou's medicine was taken from the golden bottle to save the sick. Although it was a moment of joy, the family style of the ancient Buddha has been swept away.' Baoen Xiu (Baoen Xiu, a person's name) said, 'At this very moment, all sentient and insentient beings in the ten directions are begging for their lives from Teacher Wang's (Wang laoshi, an honorific title for Nanquan) hands. At that time, a Han came out and spread his hands, or hugged him tightly and said: It is hard work for the monk's divine use. Even if Nanquan issues a correct order, I dare to guarantee that the cat can be saved.' Boshan Lai (Boshan Lai, a person's name) said, 'Capturing alive, Teacher Wang completely upholds; bringing back to life is the means of the ancient Buddha. Whether it can be saved or not has nothing to do with him. But where is the key point?' Yu'an Meng (Yu'an Meng, a person's name) said, 'Do you still recognize Nanquan? He is cast from pig iron and forged from steel. He wants to pick pearls from the chin of the Lilong (lilong, a legendary dragon) and seize the seal from the hands of the Ashura (Ashura, a Buddhist guardian deity). Although Zhaozhou is good at adapting to the situation, he also obtained Zhang Bai's fox fur and escaped from the mouth of the Qin tiger. These two halls are Su Qin (Su Qin, a person's name) and Zhang Yi (Zhang Yi, a person's name) joining Qin and entering Zhao. How can the natural royal way be won by words?' Wu Shengyu (Wu Shengyu, a person's name) said, 'Nanquan occupies the tiger's head, and Zhaozhou takes the tiger's tail. The dead cat was brought back to life by the two elders. But the monks in the two halls die once and cannot be revived. Do you want to live now? Open your eyes wide and say: Cat.' Raising the two halls, everyone should see, picking up the knife to take the living civet cat. It is a pity that there is no blood under the skin, and the corpses are lying all over the road. (Bai Yunduan, Bai Yunduan, a person's name) The snow blade contains light and shoots at the Dou and Niu constellations, not only the heavens and the earth, ghosts and gods are worried. The root of life falls into Nanquan's hands, straight

下看看兩段休。(保寧勇二)

貍奴頭上角重生。王老門前獨夜行。天曉不知何處去。楚山無限謾崢嶸。

伯牙之琴。鸞膠可續。調古風淳。霜月可掬。南泉南泉。龍象繼躅。(佛心才二)

草鞋頭戴與誰論。四海無風浪自平。解道曲終人不見。江頭贏得數峰青。

五色貍奴盡力爭。及乎按劍總生盲。分身兩處重相為。直得悲風動地生。(龍門遠二)

安國安家不在兵。魯連一箭亦多情。三千劍客今何在。獨許將軍建太平。

手握乾坤殺活機。縱橫施設在臨時。滿堂兔馬非龍象。大用堂堂總不知。(胡安國)

南泉提起下刀誅。六臂修羅救得無。設使兩堂俱道得。也應流血滿街衢。(光孝慜)

克己堂前開飯店。股肱屋裡販揚州。頭戴草鞋呈丑拙。湊成一對好風流。(或庵體)

盡力提持祇一刀。貍奴從此脫皮毛。血流滿地成狼藉。暗為春風染小桃。(無準范)

一刀成兩段。釋得二僧爭。草鞋頭戴出。貓兒無再生。(橫川珙)

設使南泉不舉刀。草鞋何地賣風騷。相逢若問兩堂客。鼻直眉橫總姓貓。(紫柏可)

乾魚怕死不吞鉤。卻有螺螄跳上舟。還把螺螄來作餌。釣空跛鱉始方休。(久默音)

誓掃匈奴不顧身。三千貂錦喪邊

【現代漢語翻譯】 現代漢語譯本 看看這兩段休止符。（保寧勇二）

貓的頭上又長出了角。王老門前獨自夜行。天亮了不知去了哪裡。楚山連綿不絕，只是徒然顯得高峻。

伯牙的琴，用鸞膠可以續上。曲調古樸，風氣淳厚，霜月清冷可以捧在手中。南泉（Nanquan，人名），南泉，龍象（比喻傑出的人才）繼承了他的足跡。（佛心才二）

頭戴草鞋與誰談論？四海沒有風浪自然平靜。理解了曲終人不見的意境，在江邊白白地欣賞幾座青翠的山峰。

五色的貓竭盡全力爭鬥。等到按劍時，全都成了瞎子。分身兩處，重新互相作為。以至於悲涼的風聲震動大地。（龍門遠二）

安定國家不在於用兵。魯連（Lulian，人名）一箭退秦也充滿情義。三千劍客如今在哪裡？唯獨允許將軍建立太平。

手中掌握著乾坤殺活的樞機。縱橫施展在於臨時的決斷。滿堂的兔馬不是龍象。偉大的作用，大家竟然都不知道。（胡安國）

南泉（Nanquan）提起刀來斬殺。六臂修羅（Liubi Shura，佛教護法神）能救得了他嗎？假使兩堂的僧人都說得對，也應該流血滿街。

克己堂前開設飯店。股肱（Gugong，比喻重要官員）的屋裡販賣揚州貨物。頭戴草鞋，顯得醜陋笨拙。湊成一對，真是美好的風流韻事。（或庵體）

盡力提持，只用一刀。貓從此脫去了皮毛。血流滿地，一片狼藉。暗中為春風染紅了小桃。（無準范）

一刀分成兩段。解決了兩個僧人的爭執。頭戴草鞋走出去。貓兒不會再生。（橫川珙）

假使南泉（Nanquan）不舉刀。草鞋在哪裡賣？相逢如果問起兩堂的客人。鼻直眉橫，都姓貓。

乾魚怕死，不肯吞鉤。卻有螺螄跳上船。還把螺螄來作魚餌。釣不到瘸腿的鱉才肯罷休。（久默音）

發誓掃滅匈奴，不顧自身。三千穿著貂裘錦衣的將士喪命邊境。

English version Look at these two rests. (Bao Ning Yong Er)

A horn grows again on the cat's head. Old Wang walks alone at night in front of his door. At dawn, no one knows where it has gone. The mountains of Chu are endlessly majestic, but only in vain.

Bo Ya's (Bo Ya, a person's name) zither can be mended with luan glue. The melody is ancient and the customs are simple. The frosty moon is so clear it can be cupped in your hands. Nanquan (Nanquan, a person's name), Nanquan, the dragon and elephant (dragon and elephant, metaphor for outstanding talents) continue his footsteps. (Fo Xin Cai Er)

Wearing straw sandals on my head, who can I discuss with? Without wind and waves, the four seas are naturally calm. Understanding the meaning of 'the music ends and the person is gone', I idly admire a few green peaks by the river.

The five-colored cats fight with all their might. When they reach for their swords, they are all blind. Dividing into two places, they act as each other again. So much so that the mournful wind shakes the earth. (Long Men Yuan Er)

Peace for the country does not depend on soldiers. Lu Lian's (Lu Lian, a person's name) arrow to repel Qin is also full of emotion. Where are the three thousand swordsmen now? Only the general is allowed to build peace.

Holding the pivot of creation and destruction in my hands. The deployment depends on the situation. The rabbits and horses in the hall are not dragons and elephants. The great function, everyone does not know. (Hu An Guo)

Nanquan (Nanquan) raises his knife to kill. Can the six-armed Shura (Liubi Shura, a Buddhist guardian deity) save him? If the monks in both halls speak correctly, blood should flow all over the streets.

Opening a restaurant in front of the Self-Control Hall. Selling Yangzhou goods in the house of important officials (Gugong, metaphor for important officials). Wearing straw sandals on the head, appearing ugly and clumsy. Together, they make a beautiful and romantic pair. (Huo An Ti)

Exerting all effort, using only one knife. From then on, the cat sheds its fur. Blood flows all over the ground, a complete mess. Secretly dyeing the small peach trees red for the spring breeze. (Wu Zhun Fan)

One knife cuts into two pieces. Resolving the dispute between the two monks. Wearing straw sandals on the head, going out. The cat will not be reborn. (Heng Chuan Gong)

If Nanquan (Nanquan) had not raised his knife. Where would the straw sandals be sold? If you meet and ask the guests in both halls. Straight nose and horizontal eyebrows, all are named cat.

The dried fish is afraid of death and refuses to swallow the hook. But a snail jumps onto the boat. And uses the snail as bait. Only stops when it fails to catch a lame turtle. (Jiu Mo Yin)

Vowing to wipe out the Xiongnu, disregarding oneself. Three thousand soldiers wearing sable and brocade died on the border.

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

塵。可憐無定河邊骨。猶是春閨夢裡人。(綠雨蕉)

南泉因趙州問離四句絕百非請師道。師便下座歸方丈。州曰。者老和尚尋常口吧吧地。今日被我一問。直得無言可對。侍者曰莫道和尚無語好。州打一掌曰。者一掌合是王老師吃。

白巖符云。老趙州大似個新出紅爐底彈子。犯著則簉破面門。雖然。總不出王老師圈圚。且道那裡是王老師圈圚。

離四句。絕百非。作者相諳識得伊。跳下禪床便歸去。從他鷂子搏天飛。(智門祚)

宗鑒法林卷十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十一

集云堂　編

大鑒下三世

南泉問座主講甚麼經。曰彌勒下生經。師曰彌勒幾時下生。曰現在天宮未來。師曰。天上無彌勒。地下無彌勒。

洞山價舉問云居。居云。天上無彌勒。地下無彌勒。未審誰與安名。洞山被問直得禪床震動。乃云吾在云巖曾問老人。直得火爐震動。今日被子問。直得通身汗流。　太陽玄雲。如今老僧舉起也。有解問者致將一問來。乃云地動也。　徑山杲云。禪床動火爐動地動則不無。三個老漢要見南泉。直待彌勒下生始得。忽有個漢出來道。天上無彌勒地下無彌勒。卻教什麼人下生。又作么生抵對。但向他

【現代漢語翻譯】 現代漢語譯本： 塵土啊，真可憐無定河邊戰死者的屍骨，仍然是那遠方春閨少婦夢中的人。（綠雨蕉）

南泉普愿禪師因為趙州從諗禪師問他，離開四句，斷絕百非，請老師開示「道」。南泉禪師便下座回到方丈室。趙州禪師說：『這個老和尚，平常總是喋喋不休，今天被我一問，竟然無言以對。』侍者說：『不要說和尚沒有話說，好嗎。』趙州禪師打了他一掌說：『這一掌合該是王老師吃的。』

白巖符禪師說：『老趙州禪師，很像一個剛從紅爐里取出的鐵彈子，碰到就會碰破面門。』雖然如此，總也逃不出王老師的圈套。那麼，哪裡是王老師的圈套呢？

離開四句，斷絕百非，作者相互熟悉，認識了它。跳下禪床便回去了，任憑老鷹在天空搏擊飛翔。（智門祚）

《宗鑒法林》卷十 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷十一

集云堂 編

大鑒慧能禪師下三世

南泉普愿禪師問座主講什麼經。座主說：《彌勒下生經》。南泉禪師問：『彌勒菩薩什麼時候下生？』座主說：『現在在兜率天宮，未來才下生。』南泉禪師說：『天上沒有彌勒，地下也沒有彌勒。』

洞山良價禪師舉這個公案問云居道膺禪師。云居禪師說：『天上沒有彌勒，地下也沒有彌勒，不知道誰給他安立這個名字？』洞山禪師被問得禪床都震動了，於是說：『我在云巖曇晟禪師那裡，曾經問過老和尚，直弄得火爐都震動了。今天被你這樣一問，直弄得我全身汗流。』太陽玄禪師說：『現在老僧我也舉起這個話頭了，有能解答這個問題的，請拿出一個問題來。』於是說：『地動了。』徑山杲禪師說：『禪床動、火爐動、地動，這些都不無可能。三個老漢想要見南泉禪師，只有等到彌勒菩薩下生才能見到。』忽然有個人出來說：『天上沒有彌勒，地下也沒有彌勒，卻教什麼人下生？』又該怎麼應對呢？只要向他……

【English Translation】 English version: Alas, the bones by the Wu Ding River, still the ones in the spring boudoir dreams. (Lu Yu Jiao)

Nanquan (Nanquan Puyuan, a Zen master) asked Zhao Zhou (Zhao Zhou Congshen, a Zen master) about 'the Dao' that is apart from the four phrases and beyond the hundred negations. Nanquan then descended from his seat and returned to his room. Zhao Zhou said, 'That old monk is usually so talkative, but today, when I asked him, he was left speechless.' The attendant said, 'Don't say that the master had nothing to say, okay?' Zhao Zhou slapped him and said, 'This slap should have been for Teacher Wang.'

Baiyan Fu said, 'Old Zhao Zhou is very much like a pellet just out of the red furnace; touching it will break your face.' Even so, he still cannot escape Teacher Wang's circle. So, where is Teacher Wang's circle?

Apart from the four phrases, beyond the hundred negations, the authors are familiar with each other and recognize it. Jumping off the Zen bed, he returns, letting the hawk soar in the sky. (Zhi Men Zuo)

Zongjian Falin, Volume 10 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 11

Compiled by Jiyun Hall

Three Generations Below Dajian (Huineng, the Sixth Patriarch)

Nanquan (Nanquan Puyuan, a Zen master) asked the lecturer what sutra he was lecturing on. The lecturer said, 'The Maitreya's Descent Sutra.' The master said, 'When will Maitreya descend?' The lecturer said, 'He is currently in the Tushita Heaven and will descend in the future.' The master said, 'There is no Maitreya in heaven, and there is no Maitreya on earth.'

Dongshan (Dongshan Liangjie, a Zen master) raised this case and asked Yunju (Yunju Daoying, a Zen master). Yunju said, 'There is no Maitreya in heaven, and there is no Maitreya on earth. I wonder who gave him this name?' Dongshan was so shaken by the question that his Zen bed trembled. Then he said, 'When I was at Yunyan (Yunyan Tansheng, a Zen master), I once asked the old master, and it made the stove tremble. Today, being asked by you like this, I am sweating all over.' Taiyang Xuan said, 'Now this old monk is also raising this topic. If anyone can answer this question, please bring forth a question.' Then he said, 'The earth is moving.' Jingshan Gao said, 'The Zen bed moving, the stove moving, the earth moving, these are all possible. The three old men want to see Nanquan, and they can only see him when Maitreya descends.' Suddenly someone comes out and says, 'There is no Maitreya in heaven, and there is no Maitreya on earth, so who are you teaching to descend?' How should one respond? Just tell him...'

道老僧罪過。

禪床驚震被涂糊。惹得兒孫不丈夫。拄杖劈頭連打出。也教知道赤鬚鬍。(龍門遠)

上天下地無彌勒。安名立字是何因。黃金自有黃金價。終不和沙賣與人。(文殊道)

云居悟云。昔日東山和尚謂眾云。天上無彌勒。地下無彌勒。十字街頭立。被人喚作賊。且道此人被他喚作賊。歡喜則是。煩惱則是。元來也不歡喜亦不煩惱。何故。為伊有個著到處。頌云。

被人喚作賊。吞聲便飲氣。雖然言語惡。真個好滋味。不向如來行處行。丈夫自有沖天志。

南泉在方丈內坐次。問良欽空劫中還有佛否。欽曰有。師曰是阿誰。曰良欽。師曰居何國土。欽無語。

洞山瑩代轉身便行。　海門涌云。良公當時若能輕彈一指。管教王老師不作等閑看。

南泉示眾。王老師自小養一頭水牯牛。擬向溪東牧。未免食它國王水草。擬向溪西牧。亦未免食它國王水草。不如隨分納些些。總不見得。

雲門偃云。且道牛內納。牛外納。直饒你說得納處分明。我更問你覓牛在。　溈山喆云。雲門祇解索牛。不解穿他鼻孔。拈拄杖云。三世諸佛天下老和尚鼻孔盡被山僧拄杖一時穿卻。且道山僧鼻孔在什麼處。良久云。誣人之罪。以罪科之。　長慶棱云。你道南泉前頭為人。后

【現代漢語翻譯】 現代漢語譯本 道老僧罪過。 禪床驚震被涂糊。惹得兒孫不丈夫。拄杖劈頭連打出。也教知道赤鬚鬍。(龍門遠) 上天下地無彌勒(Maitreya，未來佛)。安名立字是何因。黃金自有黃金價。終不和沙賣與人。(文殊道) 云居悟云。昔日東山和尚謂眾云。天上無彌勒(Maitreya，未來佛)。地下無彌勒(Maitreya，未來佛)。十字街頭立。被人喚作賊。且道此人被他喚作賊。歡喜則是。煩惱則是。元來也不歡喜亦不煩惱。何故。為伊有個著到處。頌云。 被人喚作賊。吞聲便飲氣。雖然言語惡。真個好滋味。不向如來(Tathagata，佛的稱號)行處行。丈夫自有沖天志。 南泉在方丈內坐次。問良欽空劫中還有佛否。欽曰有。師曰是阿誰。曰良欽。師曰居何國土。欽無語。 洞山瑩代轉身便行。　海門涌云。良公當時若能輕彈一指。管教王老師不作等閑看。 南泉示眾。王老師自小養一頭水牯牛。擬向溪東牧。未免食它國王水草。擬向溪西牧。亦未免食它國王水草。不如隨分納些些。總不見得。 雲門偃云。且道牛內納。牛外納。直饒你說得納處分明。我更問你覓牛在。　溈山喆云。雲門祇解索牛。不解穿他鼻孔。拈拄杖云。三世諸佛天下老和尚鼻孔盡被山僧拄杖一時穿卻。且道山僧鼻孔在什麼處。良久云。誣人之罪。以罪科之。　長慶棱云。你道南泉前頭為人。后

【English Translation】 English version Confess the old monk's sins. 'The Zen bed is startled and shaken, smeared with mud. It provokes the descendants to be unmanly. The staff strikes the head repeatedly, teaching them to know the red-bearded barbarian.' (Longmen Yuan) 'Above and below, there is no Maitreya (the future Buddha). What is the reason for establishing names and words? Gold has its own value. It will never be mixed with sand and sold to others.' (Wenshu Dao) Yunju Wu said, 'In the past, Dongshan (name of a monk) said to the assembly, 'There is no Maitreya (the future Buddha) in heaven, no Maitreya (the future Buddha) on earth. He stands at the crossroads and is called a thief.' Tell me, if this person is called a thief, is he happy or annoyed? Originally, he is neither happy nor annoyed. Why? Because he has a place to settle down.' The verse says: 'Being called a thief, he swallows his voice and holds his breath. Although the words are harsh, they truly taste good. Not walking where the Tathagata (title of a Buddha) walks, a true man has his own soaring ambitions.' Nanquan was sitting in his abbot's room when he asked Liangqin, 'Is there a Buddha in the empty kalpa?' Qin said, 'Yes.' The master said, 'Who is it?' He said, 'Liangqin.' The master said, 'Where does he reside?' Qin was speechless. Dongshan Ying turned around and left. Haimen Yong said, 'If Liang Gong could have lightly flicked a finger at that time, he would have taught Teacher Wang not to take it lightly.' Nanquan addressed the assembly, 'Teacher Wang has raised a water buffalo since he was young. If he intends to graze it east of the stream, it will inevitably eat the king's water and grass. If he intends to graze it west of the stream, it will also inevitably eat the king's water and grass. It is better to contribute a little according to one's share, but it is not seen at all.' Yunmen Yan said, 'Tell me, is it paid inside the ox or outside the ox? Even if you speak clearly about where it is paid, I will still ask you where to find the ox.' Weishan Zhe said, 'Yunmen only knows how to search for the ox but doesn't know how to pierce its nostrils.' He raised his staff and said, 'The nostrils of all the Buddhas of the three worlds and the old monks of the world have been pierced by this mountain monk's staff at once. Tell me, where are the mountain monk's nostrils?' After a long silence, he said, 'The crime of falsely accusing someone should be punished with the same crime.' Changqing Leng said, 'You say Nanquan was kind to people before, but what about later?'

頭為人。雪竇云。一時穿卻。　云峰悅云。說甚麼納些些。盡乾坤大地色空明暗情與無情。盡在山僧者里。放行則隨緣有地。把住則逃竄無門。且道放行好把住好。　昭覺勤云。和光順物與世同塵。不犯鋒𨦵收放自在。是南泉本分草料。山僧自小養一頭水牯牛。有時孤峰獨立。有時鬧市縱橫。不論溪東溪西。一向破塵破的。且道即今在什麼處。　天童杰云。南泉起模畫㨾。長慶披沙揀金。雲門鼻孔先穿。雪竇據款結案。拈拄杖。更有一個在什麼處。擲下拄杖。　靈隱岳雲。王老師傾腸倒腹則不無。未見移風易俗。在山僧祇養得一頭驢。一向東倒西擂。順時一日何啻千里萬里。拗時直是一步不移。且道與王老師水牯牛相去多少。良久云。漁人舞棹。野老謳歌。　天童覺云。南泉牧牛可謂奇特。直是一切處關防不得。為甚麼如此。是他隨分納些些。　報恩秀云。南泉水牯牛無鼻孔。你者一隊漢作么生穿。所以勝默老人道。在一切同一切。一切處收不得。且道隨分納些些后如何。芻蕘莠稗愁耘鋤。蹄角皮毛趁慣時。　古南門云。南泉祇知落草求人。爭奈妄生頭角。引得諸大宗師都向草中打輥。未得個凈絕還。見南泉撒手處么。將此深心奉塵剎。是則名為報佛恩。

垂垂楊柳暗溪頭。不問東西卻自由。幾度醉眠牛背上。

【現代漢語翻譯】 頭為人。雪竇（Xuedou，人名）說，『一時穿卻。』 云峰悅（Yunfeng Yue，人名）說，『說什麼納些些。盡乾坤大地色空明暗情與無情。盡在山僧者里。放行則隨緣有地。把住則逃竄無門。』且道放行好把住好？ 昭覺勤（Zhaojue Qin，人名）說，『和光順物與世同塵。不犯鋒𨦵收放自在。是南泉（Nanquan，人名）本分草料。山僧自小養一頭水牯牛。有時孤峰獨立。有時鬧市縱橫。不論溪東溪西。一向破塵破的。』且道即今在什麼處？ 天童杰（Tiantong Jie，人名）說，『南泉起模畫㨾。長慶（Changqing，人名）披沙揀金。雲門（Yunmen，人名）鼻孔先穿。雪竇據款結案。』拈拄杖。『更有一個在什麼處？』擲下拄杖。 靈隱岳（Lingyin Yue，人名）說，『王老師（Wang Laoshi，人名）傾腸倒腹則不無。未見移風易俗。在山僧祇養得一頭驢。一向東倒西擂。順時一日何啻千里萬里。拗時直是一步不移。』且道與王老師水牯牛相去多少？良久云，『漁人舞棹。野老謳歌。』 天童覺（Tiantong Jue，人名）說，『南泉牧牛可謂奇特。直是一切處關防不得。』為什麼如此？『是他隨分納些些。』 報恩秀（Baoen Xiu，人名）說，『南泉水牯牛無鼻孔。你者一隊漢作么生穿。』所以勝默老人（Shengmo Laoren，人名）道，『在一切同一切。一切處收不得。』且道隨分納些些后如何？『芻蕘莠稗愁耘鋤。蹄角皮毛趁慣時。』 古南門（Gunanmen，地名）說，『南泉祇知落草求人。爭奈妄生頭角。引得諸大宗師都向草中打輥。未得個凈絕還。』見南泉撒手處么？『將此深心奉塵剎。是則名為報佛恩。』

垂垂楊柳暗溪頭。不問東西卻自由。幾度醉眠牛背上。

【English Translation】 Head as a person. Xuedou (Xuedou, a person's name) said, 'Penetrated all at once.' Yunfeng Yue (Yunfeng Yue, a person's name) said, 'What is 'naxiexie' (a little bit) about? The entire universe, the great earth, form, emptiness, brightness, darkness, sentient and insentient beings, are all within this monk. If released, it follows conditions and finds a place; if held, it flees without a door.' Tell me, is it better to release or to hold? Zhaojue Qin (Zhaojue Qin, a person's name) said, 'Harmonizing with light and adapting to things, being one with the world and its dust. Without aggression, freely controlling release and restraint. This is Nanquan's (Nanquan, a person's name) inherent fodder. This monk has raised a water buffalo since childhood. Sometimes it stands alone on a solitary peak, sometimes it roams freely in the bustling city. Regardless of east or west of the stream, it always breaks through the dust.' Tell me, where is it now? Tiantong Jie (Tiantong Jie, a person's name) said, 'Nanquan sets the model and draws the pattern. Changqing (Changqing, a person's name) sifts sand to select gold. Yunmen (Yunmen, a person's name) pierces the nostrils first. Xuedou settles the case according to the facts.' Raises the staff. 'Where is the other one?' Throws down the staff. Lingyin Yue (Lingyin Yue, a person's name) said, 'Master Wang (Wang Laoshi, a person's name) pours out his heart and reveals his mind, but has not been seen to change customs. This monk only raises a donkey. It always stumbles and rolls. When things go smoothly, it travels thousands of miles in a day; when things go against it, it doesn't move a single step.' Tell me, how far apart is it from Master Wang's water buffalo? After a long silence, he said, 'The fisherman dances with his oar, the old man sings his song.' Tiantong Jue (Tiantong Jue, a person's name) said, 'Nanquan's herding of the buffalo can be called extraordinary. It cannot be guarded against in any place.' Why is this so? 'It is because he gives a little bit according to his share.' Baoen Xiu (Baoen Xiu, a person's name) said, 'Nanquan's water buffalo has no nostrils. How do you, this group of people, pierce them?' Therefore, the old man Shengmo (Shengmo Laoren, a person's name) said, 'In everything, it is the same as everything. It cannot be contained in any place.' Tell me, what happens after giving a little bit according to one's share? 'Coarse grass and weeds worry the weeding hoe. Hooves, horns, skin, and fur follow habitual times.' Gunanmen (Gunanmen, a place name) said, 'Nanquan only knows to seek people in the grass. But he sprouts horns recklessly, leading all the great masters to roll in the grass. He has not yet achieved complete purity.' Have you seen Nanquan letting go? 'Dedicate this deep mind to the dust realms. This is called repaying the Buddha's kindness.'

The drooping willows darken the stream's head. Not asking east or west, yet free. How many times have I drunkenly slept on the buffalo's back.

數聲橫笛一輪秋。(懶庵樞)

南泉水牯自天然。隨分些些任變遷。大笑一聲天地窄。更無盡法與人傳。(月林觀)

不放溪東西。隨分納些兒。冷暖祇自知。分明說向誰。(木庵永)

不如隨分納些些。喚作平常事已差。綠草溪邊頭角露。一蓑煙雨屬誰家。(鐵牛印)

南泉水牯忘鞭索。南北東西共一家。王稅及時都納了。牧童橫笛遠山斜。(天目禮)

不如隨分納些些。渴飲飢餐祇自知。爛蹋春光煙雨足。橫身宇宙更由誰。(理安問)

和和和。東西幾何。南北幾何。歸去歸去。免風免雨。耕耨以時。宴我倉庾。(䒢溪森)

南泉謂僧曰夜來好風。僧曰夜來好風。師曰吹折門前一株松。曰吹折門前一株松。又謂一僧曰夜來好風。曰是什麼風。師曰吹折門前一株松。曰是什麼松。師曰一得一失。

翠巖真云。眾中商量甚多。有云前來據實抵對。所以云得。後來不合云是什麼風。所以云失。然祇知車書混同泥玉一所何哉。不知道之根源。理之深淺。要會么。路逢劍客須呈劍。不是詩人莫獻詩。　昭覺勤云。大凡酬唱隨機著眼。辨龍蛇。別緇素。所謂打鼓弄琵琶。相逢兩會家。祇如南泉道一得一失。敢問阿那個得阿那個失。者里須是向上人始得。還委悉么。鵝王擇乳

【現代漢語翻譯】 現代漢語譯本 幾聲悠揚的橫笛，映襯著一輪秋月。(懶庵樞)

南泉的水牯牛本性自然，隨遇而安，任憑世事變遷。一聲大笑，頓覺天地狹窄，再沒有什麼高深的佛法可以傳授於人。(月林觀)

不放牛兒隨意東西，只是隨緣繳納一些。冷暖自知，明白地說又能向誰訴說呢？(木庵永)

不如隨緣繳納一些，若說是平常事就錯了。綠草溪邊，牛的頭角顯露出來，這一蓑煙雨又屬於誰家呢？(鐵牛印)

南泉的水牯牛忘記了鞭子和繩索，無論南北東西都是一家。按時繳納了王家的賦稅，牧童橫吹著笛子，身影沒入遠山斜陽。(天目禮)

不如隨緣繳納一些，口渴了就喝，飢餓了就吃，冷暖自知。盡情地享受春光，煙雨也足夠了，橫身於宇宙之間，又由誰來主宰呢？(理安問)

和啊和，東西有多少？南北有多少？回去吧，回去吧，免受風吹雨打。按時耕作，讓我的糧倉充實。(䒢溪森)

南泉(Nanquan，人名)問僧人說：『昨夜好大的風。』僧人說：『昨夜好大的風。』南泉說：『吹折了門前的一株松樹。』僧人說：『吹折了門前的一株松樹。』又問另一僧人說：『昨夜好大的風。』僧人說：『是什麼風？』南泉說：『吹折了門前的一株松樹。』僧人說：『是什麼松樹？』南泉說：『一得一失。』

翠巖真云(Cuiyan Zhenyun，人名)說：『眾人議論很多。有人說，先前據實回答，所以說『得』。後來不應該問『是什麼風』，所以說『失』。然而只知道車書混同，泥玉不分，又怎麼能明白呢？不知道的根源，理的深淺。想要領會嗎？路逢劍客須呈劍，不是詩人莫獻詩。』

昭覺勤(Zhaojue Qin，人名)說：『大凡酬唱要隨機應變，著眼辨別龍蛇，區分僧俗。所謂打鼓弄琵琶，相逢兩會家。就像南泉說的一得一失，敢問哪個得，哪個失？這裡必須是向上之人才能明白。還明白了嗎？鵝王擇乳。』

【English Translation】 English version A few sounds of the flute across the autumn moon.(Lan'an Shu)

Nanquan's (Nanquan, a person's name) water buffalo is naturally as it is. Accepting things as they come, letting changes happen. With a burst of laughter, the world seems narrow. There's no profound Dharma left to impart.(Yuelin Guan)

Don't let the buffalo wander east and west. Just accept and contribute a little. One knows the cold and warmth oneself. Who can one clearly tell?(Mu'an Yong)

It's better to accept and contribute a little. Calling it an ordinary matter is already wrong. By the green grass stream, the horns of the buffalo are revealed. To whom does this bamboo raincoat and misty rain belong?(Tie Niu Yin)

Nanquan's (Nanquan, a person's name) water buffalo forgets the whip and rope. North, south, east, and west, we are all one family. The king's taxes are paid on time. The cowherd plays the flute, silhouetted against the distant mountains.(Tianmu Li)

It's better to accept and contribute a little. Thirsty, drink; hungry, eat; one knows oneself. Trampling the spring scenery, the misty rain is enough. Lying across the universe, who else is in charge?(Li'an Wen)

Harmony, harmony, harmony. How much east and west? How much north and south? Return, return. Avoid wind and rain. Plow and weed in season. Feast in my granary.(Zhi Xi Sen)

Nanquan (Nanquan, a person's name) said to a monk, 'Last night, a good wind.' The monk said, 'Last night, a good wind.' Nanquan said, 'It blew down a pine tree in front of the gate.' The monk said, 'It blew down a pine tree in front of the gate.' He then said to another monk, 'Last night, a good wind.' The monk said, 'What kind of wind?' Nanquan said, 'It blew down a pine tree in front of the gate.' The monk said, 'What kind of pine tree?' Nanquan said, 'One gain, one loss.'

Cuiyan Zhenyun (Cuiyan Zhenyun, a person's name) said, 'There is much discussion among the assembly. Some say that the previous answer was based on facts, so it was a 'gain.' Later, it was inappropriate to ask 'What kind of wind?', so it was a 'loss.' However, only knowing that carts and books are mixed up, and mud and jade are indistinguishable, how can one understand? Not knowing the root of knowledge, the depth of reason. Do you want to understand? When you meet a swordsman, you must present your sword. If you are not a poet, do not offer poetry.'

Zhaojue Qin (Zhaojue Qin, a person's name) said, 'Generally, in responsive singing, one must adapt to the situation, discern dragons and snakes, and distinguish monks from laypeople. As the saying goes, 'Playing the drum and plucking the pipa, meeting in two gatherings.' Just like Nanquan's (Nanquan, a person's name) saying of one gain and one loss, may I ask, which one is the gain, and which one is the loss? Only those who are upward-striving can understand this. Do you understand now? The swan king chooses milk.'

。素非鴨類。

南泉訪百丈。丈問甚處來。師曰江南來。丈曰還將得馬大師真來么。師曰祇者是。丈曰背後底𠰒。師拂袖便去。

八面當風祇者是。拂袖之談動天地。堪愛賣身王老師。不作賤兮不作貴。(龍門遠)

兄難兄。弟難弟。馬祖真。祇者是。撼動西江十八灘。水面無風波自起。(石溪月)

南泉問神山什麼處來。曰打羅來。師曰手打腳打。山無語。師曰。你問我。我與你道。山便問手打腳打。師曰。分明記取。已后遇明眼人舉似它。

云巖晟代云。無手腳者始解打。　保寧勇代云。和尚具一切智。

南泉巡堂次牽一頭牛入堂。首座以手撫牛背一下。師便休去。趙州以草二束放在首座前。

國清英云。趙州南泉大似屋裡販揚州。首座恁么可知禮也。

等將草料好供看。何故皮毛要一般。惹起群中相似者。翻令頭角不完全。(寶葉源)

南泉問維那今日普請作甚麼。曰搜磨。師曰。磨從你拽。不得動著中心樹子。那無語。

保福代云。比來拽磨。如今卻不成。　法眼代云。恁么即不拽也。　資福玉代云。和尚已動。爭禁得它人不動。　江天銓代云。我若在。拉來曳磨。　澗南音舉云。不得動著中心樹子。首犯者罪加倍。比來曳磨。如今卻不成前

【現代漢語翻譯】 現代漢語譯本：

並非鴨類。

南泉（Nanquan，人名）拜訪百丈（Baizhang，人名）。百丈問：『你從哪裡來？』南泉說：『從江南來。』百丈說：『還帶來了馬大師（Mazu，人名）的真面目嗎？』南泉說：『就是這個。』百丈說：『背後的又是什麼？』南泉拂袖便走。

八面來風，就是這個。拂袖之談，震動天地。真可愛那賣身的王老師（Wang laoshi，人名），不作賤也不抬貴。（龍門遠）

兄也難，弟也難。馬祖的真面目，就是這個。撼動西江十八灘，水面無風也起波瀾。（石溪月）

南泉問神山（Shenshan，人名）：『你從哪裡來？』神山說：『打羅（Daluo，地名）來。』南泉問：『是手打還是腳打？』神山無語。南泉說：『你問我，我告訴你。』神山便問：『是手打還是腳打？』南泉說：『分明記住，以後遇到明眼人，把這件事告訴他。』

云巖晟（Yunyan Sheng，人名）代云：『沒有手腳的人才懂得打。』保寧勇（Baoning Yong，人名）代云：『和尚具足一切智慧。』

南泉巡視禪堂，牽一頭牛進入禪堂。首座用手撫摸牛背一下。南泉便停止巡視離開了。趙州（Zhaozhou，人名）把兩捆草放在首座面前。

國清英（Guoqing Ying，人名）說：『趙州和南泉，很像在屋裡販賣揚州貨。首座這樣，也算知禮了。』

不如把草料好好供養它，為何要皮毛都一樣？惹起眾人之中相似的人，反而使頭角不完全。（寶葉源）

南泉問維那（Weina，寺院職務）：『今天普請（Puqing，集體勞作）做什麼？』維那說：『搜磨（Soumo，碾米）。』南泉說：『磨由你來拉，但不要動著中心樹子。』維那無語。

保福（Baofu，人名）代云：『向來拉磨，如今卻不行了。』法眼（Fayan，人名）代云：『這樣就是不拉了。』資福玉（Zifu Yu，人名）代云：『和尚已經動了，怎麼禁止得了別人不動。』江天銓（Jiangtian Quan，人名）代云：『如果我在，拉來曳磨。』澗南音（Jiannan Yin，人名）舉云：『不得動著中心樹子，首犯者罪加倍。向來曳磨，如今卻不成。』

【English Translation】 English version:

Not of the duck kind.

Nanquan visited Baizhang. Baizhang asked: 'Where do you come from?' The master said: 'From Jiangnan.' Baizhang said: 'Did you bring the true face of Master Mazu (Mazu, name of a person) with you?' The master said: 'This is it.' Baizhang said: 'What is behind it?' The master flicked his sleeve and left.

Facing the wind from all directions, this is it. The talk of flicking sleeves moves heaven and earth. How lovable is the Wang teacher (Wang laoshi, name of a person) who sells himself, neither demeaning nor exalting. (Longmen Yuan)

It's difficult for the elder brother, it's difficult for the younger brother. The true face of Mazu, this is it. Shaking the eighteen shoals of the West River, waves rise on the water surface even without wind. (Shixi Yue)

Nanquan asked Shenshan (Shenshan, name of a person): 'Where do you come from?' He said: 'From Daluo (Daluo, name of a place).' The master said: 'Is it beaten by hand or beaten by foot?' Shenshan was speechless. The master said: 'You ask me, and I will tell you.' Shenshan then asked: 'Is it beaten by hand or beaten by foot?' The master said: 'Clearly remember it, and tell it to a discerning person later.'

Yunyan Sheng (Yunyan Sheng, name of a person) said on behalf of him: 'Those without hands and feet understand how to beat.' Baoning Yong (Baoning Yong, name of a person) said on behalf of him: 'The abbot possesses all wisdom.'

Nanquan was patrolling the hall and led an ox into the hall. The head monk stroked the back of the ox with his hand. The master then stopped patrolling and left. Zhaozhou (Zhaozhou, name of a person) placed two bundles of grass in front of the head monk.

Guoqing Ying (Guoqing Ying, name of a person) said: 'Zhaozhou and Nanquan are very much like selling Yangzhou goods in the house. The head monk is so, it can be regarded as knowing etiquette.'

It is better to offer the fodder well, why should the skin and hair be the same? Arousing similar people in the group, it turns out that the horns are not completely intact. (Baoye Yuan)

Nanquan asked the director (Weina, title of a position in a monastery): 'What are you doing for the general labor (Puqing, collective labor) today?' The director said: 'Grinding rice (Soumo, grinding rice).' The master said: 'You pull the mill, but don't touch the central tree.' The director was speechless.

Baofu (Baofu, name of a person) said on behalf of him: 'Pulling the mill in the past, but now it doesn't work.' Fayan (Fayan, name of a person) said on behalf of him: 'Then it is not pulled.' Zifu Yu (Zifu Yu, name of a person) said on behalf of him: 'The abbot has already moved, how can he forbid others from moving.' Jiangtian Quan (Jiangtian Quan, name of a person) said on behalf of him: 'If I were there, I would pull it to grind.' Jiannan Yin (Jiannan Yin, name of a person) cited: 'You must not touch the central tree, the first offender will be punished twice. Pulling the mill in the past, but now it doesn't work.'

言。不副后語。恁么即不曳也。謝子勤勞。和尚已動爭禁它人不動。癩兒牽伴。我若在。即拉來曳磨。刺腦入膠盆。總云好個中心樹子。無端被南泉七花八裂了也。吹余不避腥膻。也入一分。不得動著中心樹子。便云合取狗口。管教王老師有口啞卻。

南泉問陸亙大夫。去彼將何治民。曰以智慧治民。師曰恁么則彼處生靈盡遭塗炭去也。

神鼎揆云。文韜武略。滿腹甲兵。致君澤民即不無。陸亙要作祖師門下客亦未可在。若具宗門向上爪牙。說甚生靈遭塗炭。王老師也須照顧始得。復頌。

生靈塗炭。起死回生。拔眼中屑。抽腦後釘。翻思素墨悲絲染。自古雕文喪德人。

南泉魯祖杉山歸宗四人離馬祖處。于路分袂。師插下拄杖曰。道得也被者個礙。道不得也被者個礙。歸宗拽拄杖打師一下曰。祇是者個。王老師說甚麼礙與不礙。魯祖曰。祇此一句。大播天下。宗曰還有不播者么。祖曰有。宗曰作么生是不播者。祖作掌勢。

難兄難弟。一二三四。同母而生。個個相似。竿木隨身。逢場作戲。莫言礙塞不得。一句播天播地。(佛鑒勤)

礙與不礙。龍吟霧起。播與不播。蠅附驥尾。南北東西。千里萬里。俊哉。(正覺顯)

南泉同三人喫茶次。魯祖提起茶盞曰。世界成時

【現代漢語翻譯】 現代漢語譯本：

說的話與後面的不一致，這樣就是不拖泥帶水。感謝你的辛勞。和尚已經開始爭鬥，卻禁止別人爭鬥，真是像癩蛤蟆找伴侶。如果我在，就拉過來拖著磨。刺到腦袋裡就像掉進膠盆一樣。總說這是個好的中心樹，卻無端被南泉弄得七零八落。吹噓過後不避諱腥臭，也來分一杯羹。不能觸動中心樹，否則就說要堵住狗嘴，保證王老師有嘴也說不出話來。

南泉問陸亙大夫，『你打算用什麼來治理百姓？』陸亙回答說：『用智慧治理百姓。』南泉說：『這樣的話，那裡的百姓都要遭殃了。』

神鼎揆評論說：『精通文韜武略，滿腹都是兵法，用來輔佐君王、造福百姓不是問題，但陸亙想成為祖師門下的弟子，恐怕還不行。如果具備宗門向上求道的爪牙，還說什麼百姓遭殃？王老師也需要照顧才是。』又作偈頌：

百姓遭殃，起死回生。拔出眼中的屑，抽出腦後的釘。反思用素墨寫字卻悲嘆絲被染色，自古以來，過分雕琢文采的人會喪失德行。

南泉、魯祖、杉山、歸宗四人離開馬祖處，在路上分別。南泉插下拄杖說：『說得對也被這個阻礙，說不對也被這個阻礙。』歸宗拽起拄杖打了南泉一下說：『就是這個，王老師說什麼阻礙不阻礙的？』魯祖說：『就這一句話，傳遍天下。』歸宗說：『還有不傳播的嗎？』魯祖做了個手掌的姿勢。

真是難兄難弟，一二三四。同母所生，個個相似。拄杖隨身，逢場作戲。不要說阻礙不得，一句話傳遍天地。（佛鑒勤）

阻礙與不阻礙，如同龍吟霧起。傳播與不傳播，如同蒼蠅附在千里馬的尾巴上。無論南北東西，無論千里萬里，真是俊啊！（正覺顯）

南泉和三人一起喝茶，魯祖拿起茶盞說：『世界形成的時候，』

【English Translation】 English version:

His words do not match his later statements. That is to say, it is not dragging its feet. Thank you for your hard work. The monk has already started fighting, but forbids others to fight, just like a toad looking for a partner. If I were there, I would pull it over and grind it. Sticking into the head is like falling into a glue pot. They always say this is a good central tree, but it was inexplicably torn apart by Nanquan. After boasting, he does not avoid the fishy smell and also wants to get a share. You must not touch the central tree, otherwise you will say that you want to shut the dog's mouth, and guarantee that Teacher Wang will not be able to speak even if he has a mouth.

Nanquan asked Minister Lu Geng, 'What do you plan to use to govern the people?' Lu Geng replied, 'Govern the people with wisdom.' Nanquan said, 'In that case, the people there will suffer.'

Shen Dingkui commented: 'Proficient in both literary and military strategies, full of military tactics, it is not a problem to assist the monarch and benefit the people, but Lu Geng wants to become a disciple of the patriarch, I am afraid it is not possible. If you have the claws of the Zongmen to seek the Tao, what are you talking about the people suffering? Teacher Wang also needs to be taken care of.' He also composed a verse:

The people are suffering, bringing the dead back to life. Pull out the dander from the eyes and pull out the nail from the back of the head. Reflecting on writing with plain ink but lamenting that the silk is dyed, since ancient times, people who excessively carve literary talent will lose their virtue.

Nanquan, Luzu, Shanshan, and Guizong left Mazu's place and separated on the road. Nanquan inserted his staff and said, 'If you say it right, you will be hindered by this, and if you say it wrong, you will be hindered by this.' Guizong pulled up the staff and hit Nanquan and said, 'This is it, what is Teacher Wang talking about hindering or not hindering?' Luzu said, 'Just this sentence, spread all over the world.' Guizong said, 'Is there anything that is not spread?' Luzu made a gesture with his palm.

They are really brothers in difficulty, one, two, three, four. Born of the same mother, each one is similar. The staff is with you, playing games on the spot. Don't say that you can't be hindered, one sentence spreads all over the world. (Fojian Qin)

Hindrance and non-hindrance are like the dragon's roar and the fog rising. Spreading and not spreading are like flies clinging to the tail of a steed. No matter north, south, east, or west, no matter thousands of miles, it is really handsome! (Zhengjue Xian)

Nanquan and three people were drinking tea together, and Luzu picked up the teacup and said, 'When the world was formed,'

便有者個。師曰。今人祇識者個。不識世界。宗曰是。師曰師兄莫同此見么。宗卻拈起盞曰。向世界未成時道得么。師作掌勢。宗以面作承掌勢。

昭覺勤云。魯祖簸土揚塵。南泉和泥合水。歸宗火亂灰飛。杉山坐觀成敗。還委悉么。箭鋒相拄不相饒。四人共拈一隻盞。

南泉曰。三世諸佛不知有。黧奴白牯卻知有。

大溈智云。三世諸佛既不知有。黧奴白牯又何曾夢見。灼然須知向上有知有底人始得。且作么生是知有底人。吃官酒。臥官街。當處死。當處埋。沙場無限英靈漢。堆山積岳露屍骸。　博山來云。手拓地。尾連天。王老師異類中行也。三世諸佛不知有。掬明月于無影樹頭。黧奴白牯卻知有。剪白雲于不應山谷。何人知此意。除是長嘯者。　愚庵盂云。我要問諸人如何是黧奴白牯知有底事。有對云黃金國土琉璃地。獅子巖前水草香。庵云。你作恁么語話。銜鐵負鞍有日在。

三世諸佛不知有。一一面南看北斗。黧奴白牯卻知有。戴角擎頭師子吼。四棱蹋地又團圞。八角磨盤空里走。擬推尋。劈脊摟。拈得鼻孔失卻口。為問普化一頭驢。何似子湖一隻狗。(圓悟勤)

三世諸佛不知有。老老大大外邊走。眼皮蓋盡五須彌。大洋海里翻筋斗。(徑山杲二)

黧奴白牯卻知

【現代漢語翻譯】 便有這個（zhège，指代某個事物）。師父說：『現在的人只認識這個（zhège），不認識世界。』歸宗（Guizong，人名）說是。師父說：『師兄難道也持這種見解嗎？』歸宗（Guizong）卻拿起盞說：『在世界還沒有形成的時候，能說出它是什麼嗎？』師父做出掌擊的姿勢。歸宗（Guizong）用面部做出承受掌擊的姿勢。

昭覺勤（Zhaojue Qin，人名）說：『魯祖（Luzu，人名）簸土揚塵，南泉（Nanquan，人名）和泥合水，歸宗（Guizong）火亂灰飛，杉山（Shanshan，地名）坐觀成敗。還明白嗎？箭鋒相對，互不相讓，四個人共同拈起一隻盞。』

南泉（Nanquan）說：『三世諸佛（sanshi zhufuo，過去、現在、未來三世的一切佛）都不知道有，黑面板的奴隸和白色的公牛卻知道有。』

大溈智（Dawei Zhi，人名）說：『三世諸佛（sanshi zhufuo）既然不知道有，黑面板的奴隸和白色的公牛又怎麼可能夢見？確實要知道向上還有知道有的人才行。那麼，怎樣才是知道有的人呢？吃官府的酒，睡官府的街道，當場死，當場埋。沙場上無數英勇的靈魂，堆積如山，屍骸暴露。』博山來（Boshan Lai，人名）說：『手撐地，尾連天，王老師（Wang laoshi，人名）在異類中行走啊。三世諸佛（sanshi zhufuo）不知道有，從無影樹頭掬取明月。黑面板的奴隸和白色的公牛卻知道有，從不應山谷剪裁白雲。誰人知道這個意思？除非是長嘯的人。』愚庵盂（Yu'an Meng，人名）說：『我要問各位，什麼是黑面板的奴隸和白色的公牛知道有的事情？有人回答說黃金國土琉璃地，獅子巖前水草香。』愚庵（Yu'an）說：『你說這樣的話，銜鐵負鞍的日子還長著呢。』

三世諸佛（sanshi zhufuo）不知道有，個個面朝南看北斗。黑面板的奴隸和白色的公牛卻知道有，頭戴角，頭頂著，像獅子一樣吼叫。四方棱角踏在地上，又是圓的。八角磨盤在空中行走。想要推究尋找，劈頭蓋臉地打。拿住了鼻孔，卻失去了口。試問普化（Puhua，人名）的一頭驢，和子湖（Zihu，地名）的一隻狗相比如何？』（圓悟勤（Yuanwu Qin，人名））

三世諸佛（sanshi zhufuo）不知道有，老老少少在外面走。眼皮蓋盡五須彌（wuxumi，佛教用語，指五座須彌山）。在大洋海里翻跟頭。』（徑山杲二（Jingshan Gaoer，人名））

黑面板的奴隸和白色的公牛卻知道

【English Translation】 There is 'this'. The master said, 'People today only recognize 'this', but do not recognize the world.' Guizong (Guizong, a name) said yes. The master said, 'Brother, do you also hold this view?' Guizong (Guizong) then picked up a cup and said, 'When the world had not yet formed, could you speak of it?' The master made a gesture of striking with his palm. Guizong (Guizong) used his face to make a gesture of receiving the palm strike.

Zhaojue Qin (Zhaojue Qin, a name) said, 'Luzu (Luzu, a name) winnowed earth and raised dust, Nanquan (Nanquan, a name) mixed mud and water, Guizong (Guizong) caused fire to scatter and ashes to fly, Shanshan (Shanshan, a place name) sat and watched success and failure. Do you understand? Arrow points confront each other, not yielding to each other, four people together pick up a single cup.'

Nanquan (Nanquan) said, 'The Buddhas of the three times (sanshi zhufuo, all the Buddhas of the past, present, and future) do not know it exists, but the dark-skinned slave and the white bull do know it exists.'

Dawei Zhi (Dawei Zhi, a name) said, 'Since the Buddhas of the three times (sanshi zhufuo) do not know it exists, how could the dark-skinned slave and the white bull have ever dreamed of it? Truly, you must know that above there are people who know it exists before you can attain it. So, what is it to be a person who knows it exists? Eat the government's wine, sleep in the government's streets, die on the spot, be buried on the spot. On the battlefield, countless heroic souls, piled up like mountains, their corpses exposed.' Boshan Lai (Boshan Lai, a name) said, 'Hands propping up the earth, tail connecting to the sky, Teacher Wang (Wang laoshi, a name) walks among different kinds. The Buddhas of the three times (sanshi zhufuo) do not know it exists, scooping up the bright moon from the shadowless tree. The dark-skinned slave and the white bull do know it exists, cutting white clouds from the unresponding mountain valley. Who knows this meaning? Except for those who let out a long whistle.' Yu'an Meng (Yu'an Meng, a name) said, 'I want to ask everyone, what is the matter that the dark-skinned slave and the white bull know exists? Someone answered, 'Golden land, lapis lazuli ground, in front of the lion's rock, the water and grass are fragrant.' Yu'an (Yu'an) said, 'If you speak like this, the days of bearing iron and carrying a saddle are still long.'

The Buddhas of the three times (sanshi zhufuo) do not know it exists, each one facing south and looking at the Big Dipper. The dark-skinned slave and the white bull do know it exists, wearing horns on their heads, roaring like a lion. Four-cornered, treading on the ground, and also round. The octagonal millstone walks in the air. Trying to investigate and seek, strike head and face. Grasping the nostrils, but losing the mouth. Asking Puhua (Puhua, a name) about a donkey, how does it compare to a dog from Zihu (Zihu, a place name)?' (Yuanwu Qin (Yuanwu Qin, a name))

The Buddhas of the three times (sanshi zhufuo) do not know it exists, old and young walking outside. Eyelids covering all five Sumeru (wuxumi, Buddhist term, referring to the five Mount Sumerus). Somersaulting in the great ocean.' (Jingshan Gaoer (Jingshan Gaoer, a name))

The dark-skinned slave and the white bull do know

有。瀑布不溜青山走。堪笑無端王老師。錯認簸箕作熨斗。

越鳥巢南枝。冀馬嘶北風。黧奴並白牯。寸步不曾通。千山都坐斷。萬派盡朝東。天王才合掌。那吒撲帝鐘。(或庵體)

波波挈挈。㲯㲯𣯶𣯶。百不可取。一無所堪。默默自知田地穩。騰騰誰謂肚皮寬。普周法界渾成飯。鼻孔累垂信飽餐。(天童覺)

野老祭江神。乞兒打筋斗。莫作兩般看。等是揚家醜。(樸翁铦)

君子道消。小人道長。有功者罰。無功者賞。拍盲衲子走天涯。空費草鞋百千緉。(淑安周)

二八嫦娥赤雙手。反著藍衫拖地走。劈頭撞翻三腳驢。倒騎歸來變作狗。(夢庵律)

季布祇重然諾。子房不貴封侯。端坐孤峰絕頂。知君未善優遊。豈不見。曹山不墮尊貴。大溈變作水牛。(天水廣)

南泉因座主辭。師問甚處去。曰山下去。師曰第一不得謗王老師。曰爭敢謗和尚。師乃噴嚏曰是多少。主便出去。

石霜諸云。不為人斟酌。　先曹山云。賴也。　云居膺云。非師本意。　長慶棱云。請領話。　云居錫徴云。座主當時出去。且道是會不會。

南泉山上刈茅次。有僧問南泉。路向什麼處去。師拈起鐮子曰。我者鐮子是三十文錢買。曰我不問者個。南泉路向什麼處去。師曰我

【現代漢語翻譯】 現代漢語譯本： 有。瀑布不停地流淌，青山綿延不絕。可笑那王老師，竟然無端地把簸箕錯認作熨斗。

越地的鳥兒在朝南的樹枝上築巢，北方的馬兒在北風中嘶鳴。黑面板的奴隸和白色的老牛，彼此之間寸步不曾相通。重重山巒阻斷了道路，萬千河流都朝著東方奔流。天王剛剛合掌，那吒就擊打帝鐘（佛教用語，指驚動天庭）。

波波挈挈（形容忙碌的樣子），㲯㲯𣯶𣯶（形容細微的樣子）。百般努力都不可取，一無是處。默默地自知田地穩固，悠然自得誰說我肚皮寬。普周法界（佛教用語，指整個宇宙）都變成飯食，鼻孔低垂，真是飽餐一頓。

鄉下的老翁祭祀江神，乞丐表演打筋斗。不要把他們看作兩樣，都是在丟人現眼。

君子的道義衰落，小人的勢力增長。有功的人受到懲罰，無功的人得到賞賜。瞎眼的僧人四處遊走，白白浪費了無數草鞋。

二八年華的嫦娥赤著雙手，反穿著藍色的僧衣拖在地上走。劈頭蓋臉撞翻了三條腿的驢子，倒騎著驢子回來卻變成了狗。

季布只看重承諾，張良不看重封侯。端坐在孤峰絕頂，我知道你還沒有真正地悠遊自在。難道你沒看見，曹山（人名）不墮入尊貴，大溈（地名）變成了水牛。

南泉（人名）因為座主（佛教用語，指寺院住持）要離開，南泉問他要去哪裡。座主說要下山去。南泉說：『第一件事就是不要誹謗王老師。』座主說：『怎麼敢誹謗和尚您呢？』南泉就打了個噴嚏說：『是多少？』座主便出去了。

石霜（人名）等人說：『不替別人斟酌。』先是曹山（人名）說：『依賴啊。』云居膺（人名）說：『不是老師的本意。』長慶棱（人名）說：『請領會這句話。』云居錫徴（人名）說：『座主當時出去了，且說他是會了還是不會？』

南泉（人名）在山上割茅草的時候，有個僧人問南泉：『路往哪裡去？』南泉拿起鐮刀說：『我這把鐮刀是三十文錢買的。』僧人說：『我不問這個，南泉的路往哪裡去？』南泉說：『我……』

【English Translation】 English version: Yes. The waterfall flows unceasingly, and the green mountains stretch endlessly. It's laughable that Master Wang mistakenly identifies a dustpan as an iron.

The birds of Yue build their nests on the south-facing branches, and the horses of Ji neigh in the north wind. The dark-skinned slave and the white old ox have never communicated with each other. The mountains block the roads, and the rivers flow eastward. As soon as the Heavenly King joins his palms, Nezha strikes the imperial bell (Buddhist term, referring to alarming the heavens).

Busy and bustling, minute and detailed. A hundred efforts are in vain, and nothing is worthwhile. Silently knowing that one's own field is stable, leisurely wondering who says my belly is wide. The entire Dharma Realm (Buddhist term, referring to the entire universe) becomes food, and the nostrils droop, truly a satisfying meal.

The old man in the countryside sacrifices to the river god, and the beggar performs somersaults. Don't see them as two different things; they are both shameful acts.

The way of the gentleman declines, and the power of the petty man increases. Those with merit are punished, and those without merit are rewarded. The blind monks wander around, wasting countless straw sandals.

The sixteen-year-old Chang'e (mythological figure, goddess of the moon) has bare hands, wearing a blue monk's robe backwards and dragging it on the ground. She crashes headfirst into a three-legged donkey, and riding it back turns into a dog.

Ji Bu values promises, and Zhang Liang doesn't value being enfeoffed. Sitting upright on the solitary peak, I know you haven't truly enjoyed leisure. Haven't you seen that Caoshan (personal name) doesn't fall into nobility, and Dawei (place name) turns into a water buffalo?

Nanquan (personal name) asked the Zuo Zhu (Buddhist term, referring to the abbot of a temple) where he was going because he was leaving. The Zuo Zhu said he was going down the mountain. Nanquan said, 'The first thing is not to slander Master Wang.' The Zuo Zhu said, 'How dare I slander you, the monk?' Nanquan then sneezed and said, 'How much?' The Zuo Zhu then left.

Shishuang (personal name) and others said, 'Don't consider for others.' First, Caoshan (personal name) said, 'Reliance.' Yunju Ying (personal name) said, 'It's not the teacher's intention.' Changqing Leng (personal name) said, 'Please understand this sentence.' Yunju Xizheng (personal name) said, 'The Zuo Zhu left at that time, and said that he would or would not?'

When Nanquan (personal name) was cutting thatch on the mountain, a monk asked Nanquan, 'Where does the road go?' Nanquan picked up the sickle and said, 'I bought this sickle for thirty coins.' The monk said, 'I'm not asking about this; where does Nanquan's road go?' Nanquan said, 'I...'

用得最快。

茅鐮三十文錢買。覿面高提第一籌。直下便知歸去路。也須更上一層樓。(圓通仙二)

撥草瞻風探祖禪。誰知草里有南泉。分明一句無私語。徹骨風生天地寒。

匆匆禪客問南泉。款段徒勞痛下鞭。今日為君重漏泄。翩翩孤雁下遙天。(道場如)

南泉入園次。見一僧乃拋瓦礫擲之。其僧回首。師乃翹一足。僧無語。師便歸。僧后請益曰和尚適來擲瓦礫打某甲。豈不是警覺某甲。師曰翹足又作么生。僧無對。

石霜諸因僧問南泉翹足意作么生。霜舉手云還恁么也無。

南泉因僧問和尚百年後向什麼處去。師曰山下作一頭水牯牛去。曰某甲隨和尚去還得也無。師曰汝若隨我即須銜取一莖草來。

類中難辨要分明。戴角披毛卒未醒。銜取草來方定動。頭頭物物自真靈。(汾陽昭)

行履從來異類中。不知頭角與誰同。若銜枝草時相見。擺尾搖頭四野風。(佛印元)

異類中行得自由。拽穿鼻孔卒難收。草枝銜得相逢處。高臥深云任白頭。(佛慧泉)

南泉住庵時有一僧到。師向其僧曰。我上山待到齋時作飯自吃了。送一分來山上。少時其僧自吃了。卻一時打破傢伙就床臥。師待不見來。遂歸。見僧臥。師亦去一邊臥。僧便起去。師住后曰。

【現代漢語翻譯】 現代漢語譯本： 用得最快。

茅鐮三十文錢買。覿面高提第一籌。直下便知歸去路。也須更上一層樓。(圓通仙二)

撥開草叢，迎著風去探尋祖師禪的真諦。誰知道這草叢裡竟然藏著南泉普愿（Nanquan Puyuan）。分明說出的一句沒有私心雜念的話語，徹骨的寒意便在天地間產生了。

匆匆忙忙的禪客來問南泉普愿（Nanquan Puyuan），想要通過嚴厲的鞭策來頓悟是徒勞的。今天我為你再次泄露天機，就像那翩翩飛舞的孤雁，降落在遙遠的天空。

南泉普愿（Nanquan Puyuan）進入園中，看見一個僧人，就拿起瓦礫扔他。那個僧人回頭看。南泉普愿（Nanquan Puyuan）就翹起一隻腳。僧人無話可說。南泉普愿（Nanquan Puyuan）就回去了。僧人後來請教說：『和尚剛才扔瓦礫打我，難道不是在警覺我嗎？』南泉普愿（Nanquan Puyuan）說：『那麼翹起腳又是做什麼呢？』僧人無言以對。

石霜楚圓（Shishuang Chuyuan）因為有僧人問南泉普愿（Nanquan Puyuan）翹起腳是什麼意思。石霜楚圓（Shishuang Chuyuan）舉起手說：『還是這樣嗎？』

南泉普愿（Nanquan Puyuan）因為有僧人問：『和尚百年之後往哪裡去？』南泉普愿（Nanquan Puyuan）說：『到山下做一頭水牯牛去。』僧人說：『我跟隨和尚去可以嗎？』南泉普愿（Nanquan Puyuan）說：『你如果跟隨我，就必須銜著一根草來。』

同類之中難以分辨，需要分清楚。戴著角，披著毛，終究沒有醒悟。銜著草來才能確定動靜，每個事物都自有其真實的靈性。(汾陽昭)

行為舉止從來就在異類之中，不知道頭上的角和誰相同。如果銜著草枝時常相見，擺動尾巴，搖著頭，四野都是風光。(佛印元)

在異類中行走，能夠自由自在，但是想要拽住穿過鼻孔的繩子卻很難。在銜著草枝相逢的地方，可以高臥在深云之中，任憑白頭。(佛慧泉)

南泉普愿（Nanquan Puyuan）住在庵里的時候，有一個僧人來到。南泉普愿（Nanquan Puyuan）對那個僧人說：『我上山，等到齋飯的時候自己做了吃了，送一份到山上。』過了一會兒，那個僧人自己吃了，然後一下子打破了所有的傢伙，就上床睡覺了。南泉普愿（Nanquan Puyuan）等不見他來，就回去了，看見僧人睡著了。南泉普愿（Nanquan Puyuan）也去一邊睡覺。僧人就起來走了。南泉普愿（Nanquan Puyuan）後來（對人）說：

【English Translation】 English version: Used the fastest.

A sickle bought for thirty coins. Face to face, raise the first count high. Directly know the way to return. Yet, one must ascend another level. (Yuanto Xian Er)

Parting the grass, gazing at the wind, seeking the Zen of the Patriarchs. Who knew that within the grass was Nanquan Puyuan (Nanquan Puyuan, a Zen master). A clear sentence without selfish words, a piercing chill arises between heaven and earth.

A hurried Zen traveler asks Nanquan Puyuan (Nanquan Puyuan). Earnest efforts to inflict the whip are in vain. Today, I reveal the secret again for you. A solitary goose gracefully descends from the distant sky.

Nanquan Puyuan (Nanquan Puyuan) entered the garden and saw a monk, so he threw tiles at him. The monk turned his head. Nanquan Puyuan (Nanquan Puyuan) then raised one foot. The monk was speechless. Nanquan Puyuan (Nanquan Puyuan) then returned. The monk later asked for instruction, saying, 'Venerable Sir, you threw tiles at me earlier, wasn't that to awaken me?' Nanquan Puyuan (Nanquan Puyuan) said, 'Then what about raising my foot?' The monk had no reply.

Shishuang Chuyuan (Shishuang Chuyuan) because a monk asked Nanquan (Nanquan Puyuan) what the meaning of raising the foot was. Shuang (Shishuang Chuyuan) raised his hand and said, 'Is it still like this?'

Nanquan Puyuan (Nanquan Puyuan) because a monk asked, 'Where will the Venerable Sir go after a hundred years?' Nanquan Puyuan (Nanquan Puyuan) said, 'I will go to the foot of the mountain to become a water buffalo.' The monk said, 'Can I follow the Venerable Sir?' Nanquan Puyuan (Nanquan Puyuan) said, 'If you follow me, you must hold a blade of grass in your mouth.'

Difficult to distinguish within the category, one must differentiate clearly. Wearing horns and draped in fur, ultimately unawakened. Holding grass in the mouth determines movement, each and every thing has its own true spirit. (Fenyan Zhao)

Walking and acting always among different kinds, not knowing whose horns are the same. If holding a blade of grass, we often meet, wagging the tail and shaking the head, the four fields are filled with wind. (Foyin Yuan)

Walking freely among different kinds, it is difficult to pull the rope through the pierced nostril. Where we meet holding a blade of grass, we can lie high in the deep clouds, letting the hair turn white. (Fohui Quan)

When Nanquan Puyuan (Nanquan Puyuan) lived in the hermitage, a monk arrived. Nanquan Puyuan (Nanquan Puyuan) said to the monk, 'I will go up the mountain, and when it is time for the meal, I will cook and eat it myself, and send a portion to the mountain.' After a while, the monk ate it himself, then suddenly broke all the utensils and went to bed. Nanquan Puyuan (Nanquan Puyuan) waited and did not see him come, so he returned and saw the monk sleeping. Nanquan Puyuan (Nanquan Puyuan) also went to sleep on the side. The monk then got up and left. Nanquan Puyuan (Nanquan Puyuan) later said:

我往前住庵時有個伶俐道者。直至如今不見。

五祖戒云。也是貧兒思舊債。　翠巖芝云。兩個漢。前不至村。后不至店。　高峰妙云。南泉雖則步步蹋實。未免隨人起倒。者僧縱解飽食高眠。決定不知飯是米做。高峰恁么告報。設有一字虛妄。永墮拔舌地獄。　愚庵盂云。當時者僧風儀令人可愛。南泉過後思君子。見之晚矣。彼時下山來。何不掘個坑將者僧埋卻。豈不據款一結。有僧云。老漢𠰒。庵乃與一頓棒。趁出。　云庵悅云。南泉雖有陷虎之機。要且未盡其善。當時見他高眠枕蓆。但呵呵大笑。管取疑殺者漢。　聖可玉云。說甚麼二十年不見道者。打破鍋碗時早不見了也。泉去身邊臥。尋蹤捕影。二十年後恁么舉。意在於何。從前汗馬無人識。祇要重論蓋代功。

吹毛劍利。逆水波清。丈夫氣志不順人情。君征塞北我伐西秦。千古萬古共樂昇平。(南堂靜)

短褲長衫白苧巾。咿咿月下急推輪。洛陽路上相逢著。儘是經商買賣人。(虛堂愚)

一把黃金鈍钁頭。引他白日鬼來偷。自從去後無軌跡。入眼青山總是愁。(中峰本)

五陵公子休夸富。百衲高僧不厭貧。春到江南二月后。黃鶯啼遍杏花村。(山夫正)

南泉玩月次。趙州指月問曰何時得恁么。師曰王老師二十

【現代漢語翻譯】 現代漢語譯本：我以前住在庵里的時候，有個很聰明的道者（修行人）。直到現在也沒再見到他。

五祖戒說：『這也是窮人思念過去的債務。』 翠巖芝說：『這兩個傢伙，前面到不了村子，後面到不了店舖。』 高峰妙說：『南泉（Nanquan，禪師名）雖然每一步都走得很穩，但免不了隨別人起倒。這個僧人縱然懂得飽食高眠，也一定不知道飯是用米做的。』高峰這樣告誡，如果有一字虛妄，永墮拔舌地獄。 愚庵盂說：『當時這個僧人的風度令人喜愛。南泉過後思念君子，見他已經晚了。』當時他下山來，為什麼不挖個坑把這個僧人埋掉？豈不是當場就了結了。有僧人說：『老漢𠰒。』庵主就給他一頓棒，把他趕了出去。 云庵悅說：『南泉雖然有設陷阱讓老虎掉進去的計謀，但還沒有完全發揮他的才能。當時見他高枕而臥，只要呵呵大笑，一定能讓他疑慮重重。』 聖可玉說：『說什麼二十年不見道者，打破鍋碗的時候早就見不到了。』南泉離開身邊睡覺，尋蹤捕影，二十年後才這樣說，意圖是什麼？從前汗馬功勞無人知，只要重新評論蓋世功勞。

吹毛劍鋒利，逆水波清。大丈夫的氣概志向不順應人情。你征討塞北，我討伐西秦，千秋萬代共同享受太平。

短褲長衫白苧巾，咿咿呀呀月下急推輪。洛陽路上相逢著，儘是經商買賣人。

一把黃金做成的鈍鋤頭，引來白日鬼偷偷摸摸。自從他去後無軌跡，映入眼簾的青山總是愁。

五陵的公子們不要誇耀富有，穿百衲衣的高僧不厭惡貧窮。春天來到江南二月后，黃鶯啼遍杏花村。

南泉賞月的時候，趙州（Zhaozhou，禪師名）指著月亮問道：『什麼時候才能像這樣？』南泉說：『王老師二十。』

【English Translation】 English version: When I used to live in the hermitage, there was a clever Daoist (spiritual practitioner). I haven't seen him since.

Wuzu Jie said, 'This is also like a poor man longing for old debts.' Cuiyan Zhi said, 'These two fellows, they can't reach the village ahead, nor the shop behind.' Gaofeng Miao said, 'Although Nanquan (Nanquan, a Chan master's name) takes every step firmly, he inevitably follows others' ups and downs. Even if this monk knows how to eat his fill and sleep soundly, he definitely doesn't know that rice is what makes the meal.' Gaofeng warned like this, if there is one word of falsehood, he will forever fall into the tongue-pulling hell. Yu'an Yu said, 'At that time, this monk's demeanor was lovable. Nanquan missed the gentleman afterward, it was too late to see him.' When he came down the mountain at that time, why didn't he dig a pit and bury this monk? Wouldn't that have been settled on the spot? A monk said, 'Old man 𠰒.' The abbot gave him a beating and chased him out. Yun'an Yue said, 'Although Nanquan has the scheme to trap a tiger, he has not fully utilized his talent. At that time, seeing him sleeping soundly, just laugh heartily, and he will surely be filled with doubts.' Sheng Ke Yu said, 'What are you talking about not seeing the Daoist for twenty years? He was already gone when the pots and bowls were broken.' Nanquan left his side to sleep, searching for traces, and only said this after twenty years, what is the intention? In the past, no one recognized the merits of hard work, they only want to re-evaluate the world-shaking achievements.

The hair-splitting sword is sharp, the water flowing against the current is clear. A great man's spirit and ambition do not conform to human sentiments. You conquer the north of the border, I attack the west of Qin, and we will enjoy peace together for thousands of generations.

Short pants, long shirt, white ramie scarf, creaking and groaning, pushing the wheel urgently under the moon. Meeting on the road to Luoyang, all are merchants buying and selling.

A dull hoe made of gold attracts white-day ghosts to steal. Since he left without a trace, the green mountains that come into view are always filled with sorrow.

The young masters of Wuling should not boast of wealth, the high monks wearing patched robes do not dislike poverty. After the spring arrives in the second month of Jiangnan, the orioles sing all over the apricot blossom village.

When Nanquan was enjoying the moon, Zhaozhou (Zhaozhou, a Chan master's name) pointed at the moon and asked, 'When will it be like this?' Nanquan said, 'Teacher Wang is twenty.'

年前亦恁么來。曰祇今作么生。師便歸方丈。

天童覺云。二十年前且置。二十年後作么生。還知王老師行履處么。室內無靈床。渾家不著孝。　紫梅周云。樂平者里也不管你二十年前二十年後。正當八月十五夜又作么生。良久云。寧可截舌。不可犯諱。

劍落寒潭漫刻舟。霜花浪急使人愁。漁翁罷釣歸深塢。一隻鴛鴦落渡頭。(上方岳)

碧天新月影沉淵。水底蛟龍驚不眠。頭角忽然相牴觸。飛煙走霧滿平川。(古帆舟)

南泉同歸宗麻谷去禮國師路次。師于地畫一圓相曰道得即去。宗便於相中坐。谷即作女人拜。師曰與么則不去也。宗曰是什麼心行。師於是乃相喚便回。

翠巖芝云。當時若見。每人與一棒。且圖天下太平。　云居錫云。比來要禮國師。南泉因甚麼卻相喚回。且道古人意作么生。　報慈遂徴云。祇如南泉與么道。是肯底語。不肯底語。　五祖演云。三人是慧炬三昧。莊嚴王三昧。　薦福行雲。漢武求仙不得仙。王喬端坐卻昇天。雖然。三人中有見得國師底。有見不得國師底。　南華昺云。動弦別曲還他麻谷歸宗。掣鼓奪旗偏宜南泉老漢。直得同行不同步。黨理不黨親。白雲盡處是青山。行人更在青山外。　天童覺云。我當時若見。便與抹卻圓相。不惟打破南泉窠臼

【現代漢語翻譯】 年前亦恁么來。曰祇今作么生。師便歸方丈。 （譯文：過去是這樣來的，（學人）問：『現在怎麼樣？』老師就回到方丈室。）

天童覺云。二十年前且置。二十年後作么生。還知王老師行履處么。室內無靈床。渾家不著孝。 （譯文：天童覺（Tiantong Jue）說：『二十年前暫且不提，二十年後怎麼樣？還知道王老師（Wang laoshi）的行跡嗎？』禪房裡沒有靈床，全家都不穿孝服。）

紫梅周云。樂平者里也不管你二十年前二十年後。正當八月十五夜又作么生。良久云。寧可截舌。不可犯諱。 （譯文：紫梅周（Zimei Zhou）說：『樂平（Leping）這裡也不管你二十年前二十年後。正當八月十五夜又怎麼樣？』過了很久說：『寧可割掉舌頭，也不可觸犯禁忌。』）

劍落寒潭漫刻舟。霜花浪急使人愁。漁翁罷釣歸深塢。一隻鴛鴦落渡頭。(上方岳) （譯文：劍掉落在寒冷的深潭裡卻還執迷不悟地在船上刻記號。寒霜像花一樣，浪濤湍急使人發愁。老漁翁停止垂釣，回到深深的港灣，一隻鴛鴦落在了渡口。(上方岳（Shangfang Yue）)）

碧天新月影沉淵。水底蛟龍驚不眠。頭角忽然相牴觸。飛煙走霧滿平川。(古帆舟) （譯文：碧藍的天空，一彎新月的影子沉入深淵。水底的蛟龍驚醒無法入眠。頭和角忽然互相牴觸，飛騰的煙霧瀰漫了整個平原。(古帆舟（Gufan Zhou）)）

南泉同歸宗麻谷去禮國師路次。師于地畫一圓相曰道得即去。宗便於相中坐。谷即作女人拜。師曰與么則不去也。宗曰是什麼心行。師於是乃相喚便回。 （譯文：南泉（Nanquan）和歸宗（Guizong）、麻谷（Magu）一起去拜訪國師（Guoshi），在路上，南泉在地上畫了一個圓圈說：『說得對就去。』歸宗就在圓圈中坐下。麻谷就做出女人的姿勢拜。南泉說：『這樣就不去了。』歸宗問：『這是什麼用心？』於是南泉就招呼他們一起回去了。）

翠巖芝云。當時若見。每人與一棒。且圖天下太平。 （譯文：翠巖芝（Cuiyan Zhi）說：『當時如果我看見，就每人給一棒，以求天下太平。』）

云居錫云。比來要禮國師。南泉因甚麼卻相喚回。且道古人意作么生。 （譯文：云居錫（Yunju Xi）說：『本來要去拜訪國師，南泉為什麼卻招呼他們回去？且說說古人的用意是什麼。』）

報慈遂徴云。祇如南泉與么道。是肯底語。不肯底語。 （譯文：報慈遂徴（Baochi Sui zheng）說：『就像南泉這樣說，是肯定的話，還是否定的話？』）

五祖演云。三人是慧炬三昧（Huiju Sanmei）。莊嚴王三昧（Zhuangyan Wang Sanmei）。 （譯文：五祖演（Wuzu Yan）說：『這三人是慧炬三昧、莊嚴王三昧。』）

薦福行雲。漢武求仙不得仙。王喬端坐卻昇天。雖然。三人中有見得國師底。有見不得國師底。 （譯文：薦福行（Jianfu Xing）說：『漢武帝求仙沒有求到，王喬（Wang Qiao）端坐卻昇天了。雖然如此，三人中有見到國師的，也有沒見到國師的。』）

南華昺云。動弦別曲還他麻谷歸宗。掣鼓奪旗偏宜南泉老漢。直得同行不同步。黨理不黨親。白雲盡處是青山。行人更在青山外。 （譯文：南華昺（Nanhua Bing）說：『撥動琴絃另彈新曲，還是麻谷歸宗做得好。奪鼓拔旗，更適合南泉老漢。真是同行不同步，幫理不幫親。白雲的盡頭是青山，行人更在青山之外。』）

天童覺云。我當時若見。便與抹卻圓相。不惟打破南泉窠臼 （譯文：天童覺（Tiantong Jue）說：『我當時如果看見，就給抹掉圓圈，不只是打破南泉的舊框框。』）

【English Translation】 Modern English Version: Before, it came like that. (The student) asked: 'What is it now?' The master then returned to his room.

Tiantong Jue said: 'Twenty years ago, let it be. What about twenty years later? Do you still know where Teacher Wang (Wang laoshi) walks? There is no mourning bed in the room. The whole family does not wear mourning clothes.'

Zimei Zhou said: 'Leping doesn't care about twenty years ago or twenty years later. What about on the night of the fifteenth of August? ' After a long silence, he said: 'I would rather cut off my tongue than violate the taboo.'

The sword fell into the cold pool, yet he foolishly carved the boat. The frost flowers are like waves, making people worry. The old fisherman stopped fishing and returned to the deep harbor. A pair of mandarin ducks landed at the ferry.(Shangfang Yue)

In the blue sky, the shadow of the new moon sinks into the abyss. The dragon in the water is startled and cannot sleep. The horns suddenly collide with each other. Flying smoke and mist fill the plain.(Gufan Zhou)

Nanquan, Guizong, and Magu went to pay respects to the National Teacher (Guoshi). On the way, the master drew a circle on the ground and said: 'If you can say it, then we will go.' Guizong sat in the circle. Magu made a woman's bow. Nanquan said: 'Then we won't go.' Guizong asked: 'What is this intention?' So Nanquan called them back.

Cuiyan Zhi said: 'If I had seen it at that time, I would have given each of them a stick, in order to achieve peace in the world.'

Yunju Xi said: 'Originally, we were going to pay respects to the National Teacher. Why did Nanquan call them back? What was the intention of the ancients?'

Baochi Sui zheng said: 'Like Nanquan's words, are they affirmative or negative?'

Wuzu Yan said: 'These three are the Samadhi of the Torch of Wisdom (Huiju Sanmei), the Samadhi of King Adornment (Zhuangyan Wang Sanmei).'

Jianfu Xing said: 'Emperor Wu of Han sought immortality but did not find it. Wang Qiao sat upright and ascended to heaven. Even so, some of the three saw the National Teacher, and some did not.'

Nanhua Bing said: 'To play a different tune, it is still Magu and Guizong who do it well. To seize the drum and snatch the flag is more suitable for the old man Nanquan. Truly, they walk together but not in step, helping reason and not relatives. Where the white clouds end is the green mountain, and the traveler is even beyond the green mountain.'

Tiantong Jue said: 'If I had seen it at that time, I would have erased the circle, not only breaking Nanquan's old framework.'

。亦乃教歸宗無著身處。麻谷呈伎倆不得。南泉云恁么則不去也。果然果然。　天寶樞云。三大老途中與么呈伎倆。要見國師驢年也未得在。　中峰本云。南泉畫地為牢。歸宗墮坑落塹。麻谷恭而無禮。檢點將來。一人眼空四海。一人舌拄梵天。一人入地獄如箭。　笑巖寶云。三人未發足前。鼻孔已在國師手裡。直造中途。果見弄粥飯氣。　磬山修云。三大老雖同條生。不同條死。各有出身之路。然三人中有一人堪為師。若揀得出。許你具擇法眼。　天井新云。一人買帽相頭。一人將錯就錯。一人看樓打樓。更有一人額頭汗出。

由基箭射猿。繞樹何太直。千個與萬個。是誰曾中的。相喚相呼歸去來。曹溪路上休登陟。復云。曹溪路坦平。為甚休登陟。(明覺顯)

漫漫大地盈尺雪。江湖一片難分別。漁翁披蓑月下歸。誰道夜行人路絕。(保寧勇)

巧奪豪拈浪苦辛。誰能於此辨疏親。落花芳草空岐路。細雨斜風不見人。(旻古佛)

南泉麻谷與歸宗。道眼元來總不通。去禮國師瞻相好。區區祇到半途中。(疏山如)

手𢹂花鼓到城根。反著麻鞋過短門。笑把柴頭書古字。大家來步月黃昏。(月堂昌)

野店齋余聊問津。作家竿木鎮隨身。相逢盡道休官去。林下何曾見一人。(

【現代漢語翻譯】 現代漢語譯本： 這也是教歸宗（Guizong，禪師名）和無著（Wuzhu，禪師名）身處的地方。麻谷（Magu，禪師名）賣弄伎倆卻不得要領。南泉（Nanquan，禪師名）說：『既然這樣，那就不去了。』 果然如此。天寶樞（Tianbao Shu，禪師名）說：『這三位老人在途中如此賣弄伎倆，想要見到國師（Guoshi，禪師名），恐怕要等到驢年了。』 中峰本（Zhongfeng Ben，禪師名）說：『南泉畫地為牢，歸宗自投羅網，麻谷恭敬卻不合禮儀。仔細看來，一人眼空四海，一人舌拄梵天，一人入地獄如箭。』 笑巖寶（Xiaoyan Bao，禪師名）說：『這三人在未出發之前，鼻孔就已經在國師手裡了。直接到了半路，果然露出了只會吃飯的模樣。』 磬山修（Qingshan Xiu，禪師名）說：『這三位老人雖然同生，卻不同死，各有各的出路。然而三人中有一人可以為師，如果能揀選出來，就認可你具有擇法的眼力。』 天井新（Tianjing Xin，禪師名）說：『一人買帽子卻不量頭，一人將錯就錯，一人看樓卻又打樓。更有一人急得額頭冒汗。』 由基（Youji，人名，善射者）射箭射猿猴，繞樹飛行為何如此徑直？一千個和一萬個，有誰曾經射中過？互相呼喚著回家去吧，曹溪（Caoxi，地名，慧能大師道場所在地）路上不要攀登了。又說，曹溪路平坦開闊，為什麼不要攀登呢？（明覺顯（Mingjue Xian，禪師名）） 茫茫大地上鋪滿薄薄的雪，江湖一片難以分辨。漁翁披著蓑衣在月光下回家，誰說夜裡趕路的人已經絕跡了呢？（保寧勇（Baoning Yong，禪師名）） 巧妙地爭奪和豪取強奪都充滿辛苦，誰能在這裡分辨出疏遠和親近？落花和芳草在空曠的岔路上，細雨和斜風中看不見人。（旻古佛（Min Gufo，禪師名）） 南泉、麻谷和歸宗，他們的道眼原來都不通達。前去拜見國師瞻仰他的相好，也只是區區地到達半途中。（疏山如（Shushan Ru，禪師名）） 手裡拿著花鼓來到城根，反穿著麻鞋走過矮門。笑著用柴頭書寫古字，大家一起來月下漫步到黃昏。（月堂昌（Yuetang Chang，禪師名）） 在鄉野小店吃過齋飯後姑且問路，修行人的釣竿總是隨身攜帶。相逢的人都說要辭官歸隱，山林之下卻從未見過一人。（禪師名不詳）

【English Translation】 English version: This is also where Guizong (Zen master's name) and Wuzhu (Zen master's name) were located. Magu (Zen master's name) showed off his skills but failed to grasp the essentials. Nanquan (Zen master's name) said, 'If that's the case, then I won't go.' Indeed. Tianbao Shu (Zen master's name) said, 'These three old men are showing off their skills on the way; if they want to see the National Teacher (Guoshi, Zen master's name), they'll probably have to wait until the donkey year.' Zhongfeng Ben (Zen master's name) said, 'Nanquan drew a prison on the ground, Guizong fell into a pit, and Magu was respectful but impolite. On closer inspection, one has eyes that encompass the four seas, one's tongue supports the Brahma heaven, and one enters hell like an arrow.' Xiaoyan Bao (Zen master's name) said, 'Before these three even set off, their nostrils were already in the National Teacher's hands. They went straight to the middle of the road and, sure enough, revealed that they only knew how to eat.' Qingshan Xiu (Zen master's name) said, 'Although these three old men were born together, they did not die together, and each had their own way out. However, one of the three is worthy of being a teacher. If you can pick him out, I will acknowledge that you have the eye to discern the Dharma.' Tianjing Xin (Zen master's name) said, 'One buys a hat without measuring the head, one makes the best of a bad situation, and one looks at the building and then knocks it down. And there is another who is sweating profusely on his forehead.' Youji (a person's name, a skilled archer) shoots arrows at monkeys, why is it so straight when flying around the tree? Of the thousands and tens of thousands, who has ever hit one? Calling out to each other, let's go home, don't climb the Caoxi (place name, the site of Huineng's monastery) road. He also said, the Caoxi road is flat and wide, why not climb it? (Mingjue Xian (Zen master's name)) The vast land is covered with a thin layer of snow, and the rivers and lakes are indistinguishable. A fisherman wearing a straw raincoat returns home in the moonlight. Who says that people traveling at night have disappeared? (Baoning Yong (Zen master's name)) Skillful plundering and forceful seizure are full of hardship, who can distinguish between the distant and the close here? Fallen flowers and fragrant grass are on the empty crossroads, and no one can be seen in the fine rain and slanting wind. (Min Gufo (Zen master's name)) Nanquan, Magu, and Guizong, their eyes of the Dao were originally not clear. Going to pay respects to the National Teacher and admire his excellent features, they only reached halfway. (Shushan Ru (Zen master's name)) Carrying a flower drum in hand, I come to the foot of the city wall, wearing hemp sandals backwards, I pass through the low gate. Smiling, I write ancient characters with firewood, let's all stroll in the moonlight until dusk. (Yuetang Chang (Zen master's name)) After eating vegetarian food at a rural inn, I tentatively ask for directions, and the fisherman's pole is always carried with me. People I meet all say they want to resign from their official positions and retire, but I have never seen anyone in the mountains and forests. (Zen master's name unknown)

尼無著)

金針繡出玉鴛鴦。石女擎來不覆藏。剛被木人偷眼覷。至今兩兩不成雙。(萬庵柔)

孩兒三個抱花鼓。打得南邊動北邊。斗柄夜垂天欲曉。笛聲吹散玉樓前。(南詢參)

南泉詢座主曰你與我講經得么。主曰。和尚為某甲說禪。某甲為和尚講經。師曰不可將金彈子換銀彈子去。

法林音代僧云。不謂宗門下。也是者㨾扭捏鼻孔。

盤走珠兮珠走盤。當機脫略好生觀。世人知貴不知價。信手拈來也不難。(正堂辨)

南泉曰。王老師賣身去也。還有人買么。一僧出曰某甲買。師曰。不作貴不作賤。你作么生買。僧無對。

趙州代云。明年與和尚作一領布衫。　臥龍球云。和尚屬某甲去也。　禾山殷代云。是何道理。　明招謙代拍旁僧背云。好著不著去。　雪竇顯云。雖然作家競買。要且不解輸機。且道南泉還肯么。翠峰也擬酬個價。直令南泉進且無門退亦無路。良久云。別處容和尚不得。　隱靜岑云。某甲報恩有分。　云居莊云。鼻索在某甲手裡。　笑巖寶云。山僧今日斬新出個價。直教老漢更屬人不得屬己不得。待云不作貴不作賤你作么生買。但道請和尚暫歸方丈喫茶。　愚庵盂云。翠峰祇可作南泉奴。祇如進且無門退亦無路。還容得翠峰么。　古南門云。

【現代漢語翻譯】 現代漢語譯本 （尼無著） 金針繡出玉鴛鴦（比喻精妙的技藝和美好的事物）。石女（比喻不可能的事物）擎來不覆藏（比喻顯而易見）。剛被木人（比喻沒有情感的人）偷眼覷（偷偷看）。至今兩兩不成雙（比喻事與願違）。（萬庵柔） 孩兒三個抱花鼓（比喻熱鬧的景象）。打得南邊動北邊（比喻影響廣泛）。斗柄夜垂天欲曉（比喻時間流逝，即將迎來新的開始）。笛聲吹散玉樓前（比喻美好的事物消散）。（南詢參） 南泉（Nanquan，禪師名）問詢座主（Zuozhu，精通經論的僧人）說：『你與我講經可以嗎？』座主說：『和尚（對僧人的尊稱）為我講禪，我為和尚講經。』南泉說：『不可將金彈子換銀彈子去（比喻不要用高深的禪理換取淺顯的經義）。』 法林音（Falin Yin，禪師名）代替僧人說：『不謂宗門下（沒想到禪宗門下），也是這樣扭捏鼻孔（形容姿態不自然）。』 盤走珠兮珠走盤（比喻靈活自如）。當機脫略好生觀（比喻抓住時機，仔細觀察）。世人知貴不知價（比喻世人只知道珍貴，卻不知道價值）。信手拈來也不難（比喻運用自如）。（正堂辨） 南泉（Nanquan，禪師名）說：『王老師賣身去也（比喻放棄自我）。還有人買嗎？』一僧出曰：『某甲買（我買）。』南泉說：『不作貴不作賤（不抬高也不貶低），你作么生買（你如何買）？』僧無對。 趙州（Zhaozhou，禪師名）代云：『明年與和尚作一領布衫（明年給和尚做一件布衫）。』臥龍球（Wolong Qiu，禪師名）云：『和尚屬某甲去也（和尚屬於我了）。』禾山殷（He Shan Yin，禪師名）代云：『是何道理（是什麼道理）？』明招謙（Mingzhao Qian，禪師名）代拍旁僧背云：『好著不著去（好還是不好）？』雪竇顯（Xuedou Xian，禪師名）云：『雖然作家競買（雖然大家都爭著買），要且不解輸機（卻不明白其中的玄機）。且道南泉還肯么（且說南泉肯嗎）？』翠峰（Cuifeng，禪師名）也擬酬個價（也想還個價），直令南泉進且無門退亦無路（直接讓南泉進退兩難）。良久云：『別處容和尚不得（別的地方容不下和尚）。』隱靜岑（Yinjing Cen，禪師名）云：『某甲報恩有分（我有報恩的份）。』云居莊（Yunju Zhuang，禪師名）云：『鼻索在某甲手裡（韁繩在我手裡）。』笑巖寶（Xiaoyan Bao，禪師名）云：『山僧今日斬新出個價（我今天出一個全新的價格），直教老漢更屬人不得屬己不得（直接讓老漢既不能屬於別人也不能屬於自己）。待云不作貴不作賤你作么生買（等他說不抬高也不貶低，你如何買），但道請和尚暫歸方丈喫茶（就說請和尚暫時回方丈喝茶）。』愚庵盂（Yu'an Yu，禪師名）云：『翠峰祇可作南泉奴（翠峰只能做南泉的奴隸），祇如進且無門退亦無路（就像進退兩難），還容得翠峰么（還容得下翠峰嗎）？』古南門（Gu Nanmen，禪師名）云：

【English Translation】 English version (Nun Wuzhu) Golden needles embroider mandarin ducks (a metaphor for exquisite skill and beautiful things). A stone woman (a metaphor for impossible things) holds it up without concealing it (a metaphor for being obvious). It was just secretly glanced at by a wooden man (a metaphor for someone without emotions). To this day, the pairs remain incomplete (a metaphor for things not going as desired). (Wan'an Rou) Three children hug flower drums (a metaphor for a lively scene). Beating them makes the south and north sides move (a metaphor for widespread influence). The handle of the Big Dipper hangs low at night, and the sky is about to dawn (a metaphor for the passage of time, about to usher in a new beginning). The sound of the flute scatters before the jade tower (a metaphor for the dissipation of beautiful things). (Nanxun Can) Nanquan (name of a Chan master) asked Zuozhu (a monk proficient in scriptures and treatises), 'Can you lecture on the scriptures for me?' Zuozhu said, 'The monk (a respectful term for monks) speaks of Chan for me, and I lecture on the scriptures for the monk.' Nanquan said, 'You must not exchange golden pellets for silver pellets (a metaphor for not exchanging profound Chan principles for superficial scriptural meanings).' Falin Yin (name of a Chan master) said on behalf of the monk, 'Unexpectedly, those under the Chan school are also twisting their noses in this way (describing an unnatural posture).' The plate moves the pearl, and the pearl moves the plate (a metaphor for being flexible and free). When the opportunity arises, let go and observe carefully (a metaphor for seizing the opportunity and observing carefully). The world knows the value but not the price (a metaphor for the world knowing something is precious but not knowing its true worth). It is not difficult to pick it up casually (a metaphor for using it freely). (Zheng Tangbian) Nanquan (name of a Chan master) said, 'Teacher Wang has sold himself (a metaphor for abandoning oneself). Is there anyone who will buy him?' A monk came out and said, 'I will buy him.' Nanquan said, 'Neither making it expensive nor making it cheap, how will you buy him?' The monk had no answer. Zhaozhou (name of a Chan master) said on behalf of him, 'Next year, I will make a cloth shirt for the monk.' Wolong Qiu (name of a Chan master) said, 'The monk belongs to me.' He Shan Yin (name of a Chan master) said on behalf of him, 'What is the principle?' Mingzhao Qian (name of a Chan master) patted the back of the monk next to him and said, 'Good or not good?' Xuedou Xian (name of a Chan master) said, 'Although the writers are competing to buy, they do not understand the opportunity to lose. Moreover, does Nanquan still agree?' Cuifeng (name of a Chan master) also intends to offer a price, directly causing Nanquan to have no way to advance or retreat. After a long time, he said, 'Other places cannot accommodate the monk.' Yinjing Cen (name of a Chan master) said, 'I have a share in repaying the kindness.' Yunju Zhuang (name of a Chan master) said, 'The nose rope is in my hand.' Xiaoyan Bao (name of a Chan master) said, 'This mountain monk is offering a brand new price today, directly causing the old man to not be able to belong to others or himself. Waiting for him to say that he will neither make it expensive nor make it cheap, how will you buy it, just say please invite the monk to temporarily return to the abbot's room to drink tea.' Yu'an Yu (name of a Chan master) said, 'Cuifeng can only be Nanquan's slave, just like being unable to advance or retreat, can Cuifeng still be accommodated?' Gu Nanmen (name of a Chan master) said:

諸老宿與么拈提。還愜南泉意么。殊不知南泉以己方人。因慈悲之故有落草之談。當時待伊恁么問。但云與么則和尚與某甲平出也。既顯自己手腳。便不虛他一番法施。還會么。子期去不返。浩浩良可悲。不知天地間。知音復是誰。　龍池珍云。和尚三行半倩誰寫。　天目律云。王老師祇求要人著價。殊不知婢使奴兒千古自招。

王老明明要賣身。一時分付與旁人。可憐天下爭酬價。(佛印元)交易雖成契不真。(笑巖寶續)

南泉鋪席大開張。差寶希珍壓市行。競買雖多酬價少。至今天下錯商量。(野軒遵)

賣身王老難為價。貴賤俱非不易酬。若使當時無退悔。喚來分付與園頭。(海印信)

不作貴兮不作賤。翻覆高低隔一線。利害分明說向人。伶俐衲僧見不見。(呆堂定)

年老心高。出入無度。貪程夜行。打失火炬。咄。劈破鬼門關。悉唎悉唎蘇嚕囌嚕。(夢庵律)

南泉因僧問訊叉手而立。師曰太俗生。其僧便合掌。師曰太僧生。僧無對。

徑山杲云。合掌太僧生。叉手又俗氣。總不恁么時。尊體無頓處。無頓處。有巴鼻。唵蘇嚕囌嚕悉唎悉唎喝。近來王令稍嚴。不許攙行奪市。　天寧琦云。叉手太俗。合掌太僧。不僧不俗。誰敢安名。檢點將來。也是垛生招

【現代漢語翻譯】 現代漢語譯本： 諸位老宿這樣提持宗風，還符合南泉（Nanquan，禪師名）的本意嗎？殊不知南泉是以自己的標準來衡量別人。因為慈悲的緣故，才說了些降低身份的話。當時如果有人這樣問他，就應該回答：『這樣說，和尚您就和我一樣了。』既顯示了自己的手段，也不辜負他一番教誨。你們明白嗎？子期離去不再返回，真是令人悲傷。不知道天地之間，誰又是我的知音呢？ 龍池珍云（Longchi Zhenyun，人名）說：『和尚的三行半字，請誰來寫呢？』天目律云（Tianmu Lvyun，人名）說：『王老師（Wang laoshi，指賣身的老者）只求有人肯出價。』殊不知使女和奴僕，千百年來都是自己招來的。 王老明明想要賣身，一時之間交付給了別人。可憐天下的人爭相出價。（佛印元，Foyin Yuan，人名）交易雖然成了，但契約並不真實。（笑巖寶續，Xiaoyan Baoxu，人名） 南泉鋪開攤位，大肆張揚，用寶物和稀有之物來壓市。競相購買的人雖多，但肯出高價的卻很少，直到今天，天下人都在錯誤地衡量。（野軒遵，Yexuan Zun，人名） 賣身的王老難以估價，貴賤都不容易酬謝。如果當時沒有後悔，就叫他來分派給園頭。（海印信，Haiyin Xin，人名） 不作貴，也不作賤，翻來覆去，高低只隔一線。利害分明地告訴了人們，聰明的衲僧見到了嗎？（呆堂定，Daitang Ding，人名） 年老心高，出入沒有節制。貪圖趕路，夜裡行走，打失了火炬。咄！劈開鬼門關，悉唎悉唎蘇嚕囌嚕。（夢庵律，Meng'an Lv，人名） 南泉因為僧人問訊時叉手而立，就說：『太俗氣了。』那僧人便合掌。南泉說：『太僧氣了。』僧人無言以對。 徑山杲云（Jingshan Gao Yun，人名）說：『合掌太僧氣，叉手又俗氣。總不這樣的時候，尊體沒有安頓之處。沒有安頓之處，卻有把柄。唵蘇嚕囌嚕悉唎悉唎喝。』近來王令稍微嚴格了，不允許插隊搶市。天寧琦云（Tianning Qi Yun，人名）說：『叉手太俗，合掌太僧。不僧不俗，誰敢安名？』仔細檢查起來，也是多此一舉。

【English Translation】 English version: Do you old monks, by thus raising and upholding the teaching, truly accord with Nanquan's (Nanquan, a Chan master) intention? Little do you know that Nanquan measures others by his own standard. It was out of compassion that he spoke of lowering his status. If someone had asked him that way back then, he should have answered: 'By saying so, you, venerable monk, are on equal footing with me.' By displaying one's own skill, one would not waste his act of Dharma giving. Do you understand? Ziqi (Ziqi, a person's name) has left and will not return, how sad it is! I wonder, in this world, who is my true confidant? Longchi Zhenyun (Longchi Zhenyun, a person's name) said: 'Whom shall we ask to write the venerable monk's three and a half lines?' Tianmu Lvyun (Tianmu Lvyun, a person's name) said: 'Teacher Wang (Teacher Wang, referring to the old man selling himself) only seeks someone to offer a price.' Little do you know that maids and servants have been inviting trouble upon themselves for thousands of years. Old Wang clearly wants to sell himself, and in a moment, he entrusts himself to others. It is pitiful that people all over the world compete to offer a price. (Foyin Yuan, Foyin Yuan, a person's name) Although the transaction is completed, the contract is not genuine. (Xiaoyan Baoxu, Xiaoyan Baoxu, a person's name) Nanquan sets up a stall and promotes it widely, using treasures and rare items to dominate the market. Although there are many who compete to buy, few are willing to offer a high price. To this day, people all over the world are misjudging. (Yexuan Zun, Yexuan Zun, a person's name) Old Wang who sells himself is difficult to price, neither expensive nor cheap is easy to repay. If there had been no regrets at that time, call him to assign him to the gardener. (Haiyin Xin, Haiyin Xin, a person's name) Neither making it expensive nor making it cheap, turning it over and over, the high and low are only separated by a line. Telling people clearly about the advantages and disadvantages, have the clever monks seen it? (Daitang Ding, Daitang Ding, a person's name) Old in age and high in heart, entering and exiting without restraint. Greedy for the journey, walking at night, losing the torch. 'Doh!' Splitting open the gate of hell, 'sili sili sulu sulu.' (Meng'an Lv, Meng'an Lv, a person's name) Because a monk stood with his hands folded in salutation, Nanquan said, 'Too vulgar.' The monk then put his palms together. Nanquan said, 'Too monastic.' The monk had no reply. Jingshan Gao Yun (Jingshan Gao Yun, a person's name) said: 'Palms together are too monastic, folded hands are too vulgar. When it's not like this at all, the venerable body has no place to settle. No place to settle, yet there is a handle. Om sulu sulu sili sili he.' Recently, the king's orders have been slightly stricter, not allowing cutting in line and seizing the market. Tianning Qi Yun (Tianning Qi Yun, a person's name) said: 'Folded hands are too vulgar, palms together are too monastic. Neither monastic nor vulgar, who dares to give it a name?' Upon careful inspection, it is also superfluous.

箭。且道落在者僧分上。南泉分上。

合掌太僧。叉手又俗。撒手出門。山青水綠。換步移身振古風。木人共唱無生曲。(大洪遂)

南北東西無不利。令人深愛老南泉。眉毛廝結如相似。鼻孔遼天不著穿。(龍門遠)

南泉因趙州問知有底人向什麼處去。師曰山前檀越家作一頭水牯牛去。曰謝師指示。師曰昨夜三更月到窗。

云峰悅云。若不是南泉后語。洎被打破蔡州。　徑山杲云。云峰失卻一隻眼。殊不知祇因后語。當下打破蔡州。　洞山瑩云。云峰看樓打樓。徑山因孔著楔。若約衲僧眼目。敢保俱未夢見。且道洞山有甚長處。良久云。獅子不食彫殘。俊鷹不打死兔。

拽脫鼻孔何處是。亂拋泥水恣縱橫。日斜倒坐騎驢去。又見東山片月生。(保寧勇)

眼中見慣是尋常。又不驚人又久長。留得寒窗夜來月。三更依舊照茅堂。(鼓山圭)

度體裁衣。量水打碓。毫髮不差。且居門外。(徑山杲)

檀越家中作水牛。收來放去任優遊。不曾犯著人苗稼。何必南泉對趙州。(照堂一)

掣開金殿鎖。撞動玉樓鐘。貪程未歸客。徒自覓行蹤。(木庵永)

窈窕佩香濃。思君趁曉風。菱花羞對面。轉步蹋芳叢。(曉山曙)

有身慵臥象牙床。轉步牽

【現代漢語翻譯】 現代漢語譯本： 箭。且道落在者僧分上。南泉（Nanquan，人名，禪宗大師）分上。

合掌太僧。叉手又俗。撒手出門。山青水綠。換步移身振古風。木人共唱無生曲。(大洪遂)

南北東西無不利。令人深愛老南泉（Nanquan）。眉毛廝結如相似。鼻孔遼天不著穿。(龍門遠)

南泉（Nanquan）因趙州（Zhaozhou，人名，禪宗大師）問知有底人向什麼處去。師曰山前檀越（Tan Yue，施主）家作一頭水牯牛去。曰謝師指示。師曰昨夜三更月到窗。

云峰悅云。若不是南泉（Nanquan）后語。洎被打破蔡州（Caizhou，地名）。　徑山杲云。云峰失卻一隻眼。殊不知祇因后語。當下打破蔡州（Caizhou）。　洞山瑩云。云峰看樓打樓。徑山因孔著楔。若約衲僧眼目。敢保俱未夢見。且道洞山有甚長處。良久云。獅子不食彫殘。俊鷹不打死兔。

拽脫鼻孔何處是。亂拋泥水恣縱橫。日斜倒坐騎驢去。又見東山片月生。(保寧勇)

眼中見慣是尋常。又不驚人又久長。留得寒窗夜來月。三更依舊照茅堂。(鼓山圭)

度體裁衣。量水打碓。毫髮不差。且居門外。(徑山杲)

檀越（Tan Yue，施主）家中作水牛。收來放去任優遊。不曾犯著人苗稼。何必南泉（Nanquan）對趙州（Zhaozhou）。(照堂一)

掣開金殿鎖。撞動玉樓鐘。貪程未歸客。徒自覓行蹤。(木庵永)

窈窕佩香濃。思君趁曉風。菱花羞對面。轉步蹋芳叢。(曉山曙)

有身慵臥象牙床。轉步牽

【English Translation】 English version: Arrow. And what falls on the share of this monk? On the share of Nanquan (南泉, personal name, a Zen master).

Joining palms is too monastic. Hands folded is too worldly. Letting go and stepping out, the mountains are green and the waters are clear. Changing steps and moving the body, stirring up the ancient wind. Wooden men together sing the song of no-birth. (Da Hongsui)

North, south, east, and west, nothing is unfavorable. People deeply love old Nanquan (南泉). Eyebrows are intertwined as if alike. Nostrils reach the sky without being pierced. (Longmen Yuan)

Nanquan (南泉) asked Zhaozhou (趙州, personal name, a Zen master) about where a person of understanding goes. The master said, 'To the house of the Tan Yue (檀越, benefactor) in front of the mountain to become a water buffalo.' Zhaozhou said, 'Thank you for the instruction.' The master said, 'Last night, at the third watch, the moon reached the window.'

Yunfeng Yue said, 'If it weren't for Nanquan's (南泉) later words, Cai Zhou (蔡州, place name) would have been broken.' Jingshan Gao said, 'Yunfeng lost an eye. Little does he know that it was precisely because of the later words that Cai Zhou (蔡州) was broken.' Dongshan Ying said, 'Yunfeng looks at the building and strikes the building. Jingshan drives a wedge into a hole. If judged by the eyes of a monk, I dare say they haven't even dreamed of it. Now, what is Dongshan's strength?' After a long pause, he said, 'Lions do not eat carrion. Swift eagles do not strike dead rabbits.'

Where is it when the nostrils are pulled off? Recklessly throwing mud and water, indulging in freedom. As the sun sets, riding the donkey backward. Again, one sees a sliver of moon rising over Dongshan. (Baoning Yong)

What is seen in the eyes is commonplace. Neither startling nor long-lasting. Leaving the cold window with the night's moon. At the third watch, it still shines on the thatched hall. (Gushan Gui)

Measuring the body to tailor clothes. Measuring water to pound the mortar. Not a hair's breadth off. Yet, still residing outside the gate. (Jingshan Gao)

Becoming a water buffalo in the house of the Tan Yue (檀越, benefactor). Reining it in and letting it go, enjoying leisure. Never harming people's crops. Why must Nanquan (南泉) face Zhaozhou (趙州)? (Zhaotang Yi)

Breaking open the golden palace lock. Striking the jade tower bell. The traveler greedy for the journey has not returned. Vainly seeking traces of the journey. (Mu'an Yong)

The fragrance of the jade pendant is rich and delicate. Thinking of you, taking advantage of the morning breeze. The water caltrop mirror is ashamed to face you. Turning steps, treading on fragrant clumps of grass. (Xiaoshan Shu)

The body is lazy, lying on the ivory bed. Turning steps, pulling

裾到畫堂。覆面若無三尺布。幾乎羞殺負心郎。(白巖符)

南泉遣書與茱萸曰。理隨事變。寬廓非外。事得理融。寂寥非內。僧達書了。乃問如何是寬廓非外。茱曰問一答百也無妨。曰如何是寂寥非內。茱曰睹對聲色不是好手。僧又問長沙如何是寬廓非外。沙瞪目視之。曰如何是寂寥非內。沙閉目視之。僧又問趙州如何是寬廓非外。州作吃飯勢。曰如何是寂寥非內。州以手作拭口勢。師聞乃曰。此三人不謬為吾弟子。

昭覺勤云。南泉雖則養子之緣。其奈憐兒不覺丑。殊不知者三人。一人有目無足。一人有足無目。一人足目俱無。雖然如是。皆可與南泉為師。為甚如此。理事分明。

南泉因僧問父母未生前鼻孔在什麼處。師曰。父母已生了。鼻孔在什麼處。

國清英云。去時鼻孔撩天。來時腳蹋實地。為什麼討人處分。良久云。不因楊得意。爭見馬相如。

南泉會下典座辦兩分食。詣園中管顧。園頭食時展缽次。忽有唸佛鳥鳴。園頭乃敲缽一下。又鳴再敲一下。鳴既住。頭乃問典座曾么。座曰不會。又敲一下。

法林音代座云。比來兩分。如何又要三分。豈不令他園頭口啞。不然。將食傾在鳥前。看園頭又作么生。

廬山歸宗智常禪師(馬祖一嗣)

一日刬草次

【現代漢語翻譯】 裙裾飄到畫堂前，遮面之物薄如三尺布，幾乎羞愧死了那薄情郎。（白巖符）

南泉普愿禪師派僧人送信給茱萸和尚說：『理隨事物變化而變化，寬闊並非外在所得；事因理的融通而融通，寂寥並非內在所有。』僧人寫完信后，便問：『什麼是寬闊並非外在所得？』茱萸說：『問一答百也沒有妨礙。』僧人又問：『什麼是寂寥並非內在所有？』茱萸說：『只顧應對聲色不是好手。』僧人又問長沙岑禪師：『什麼是寬闊並非外在所得？』長沙瞪大眼睛看著他。僧人又問：『什麼是寂寥並非內在所有？』長沙閉上眼睛看著他。僧人又問趙州從諗禪師：『什麼是寬闊並非外在所得？』趙州做出吃飯的姿勢。僧人又問：『什麼是寂寥並非內在所有？』趙州用手做出擦嘴的姿勢。南泉禪師聽后說：『這三個人沒有辱沒做我的弟子。』

昭覺勤禪師說：『南泉禪師雖然有養育弟子的緣分，但無奈疼愛孩子卻不覺得丑。殊不知這三個人，一人有眼無足，一人有足無眼，一人足和眼都沒有。雖然如此，都可以做南泉禪師的老師。為什麼這樣說呢？因為他們理事分明。』

南泉禪師因為有僧人問：『父母未生我之前，我的鼻孔在哪裡？』南泉禪師說：『父母已經生了你，你的鼻孔在哪裡？』

國清英禪師說：『去時鼻孔朝天，來時腳踏實地，為什麼還要向別人討要處分？』停頓了很久，又說：『不是因為楊得意，怎麼能見到司馬相如呢？』

南泉禪師寺院裡的典座（負責僧眾飲食的僧人）準備了兩份食物，到園中照看。園頭（負責管理菜園的僧人）吃飯時正要展開缽，忽然有唸佛鳥鳴叫。園頭便敲了一下缽，鳥又鳴叫，再敲一下。鳥鳴停止后，園頭問典座是否知道是什麼意思。典座說不知道。園頭又敲了一下缽。

法林音禪師代替典座說：『本來是兩份食物，為什麼又要三分？豈不是要讓那園頭啞口無言？不然，將食物傾倒在鳥前，看園頭又會怎麼做？』

廬山歸宗智常禪師（馬祖道一禪師的弟子）

有一天，正在鋤草。

【English Translation】 Her skirt sweeps across the painted hall, her face covered by what seems no more than three feet of cloth, almost shaming the unfaithful lover. (Baiyan Fu)

Nanquan (Nanquan Puyuan, a Zen master) sent a letter to Zhuyu (a monk): 'Principle changes with circumstances; vastness is not external. Matters are integrated through the fusion of principle; solitude is not internal.' After the monk finished writing the letter, he asked, 'What is vastness that is not external?' Zhuyu said, 'It doesn't matter if you ask one question and get a hundred answers.' The monk asked again, 'What is solitude that is not internal?' Zhuyu said, 'Being preoccupied with responding to sounds and sights is not a good skill.' The monk then asked Changsha (Changsha Cen, a Zen master), 'What is vastness that is not external?' Changsha stared at him. He asked again, 'What is solitude that is not internal?' Changsha closed his eyes and looked at him. The monk then asked Zhaozhou (Zhaozhou Congshen, a Zen master), 'What is vastness that is not external?' Zhaozhou made a gesture of eating. He asked again, 'What is solitude that is not internal?' Zhaozhou made a gesture of wiping his mouth with his hand. Upon hearing this, Nanquan said, 'These three have not disgraced being my disciples.'

Zhaojue Qin (a Zen master) said, 'Although Nanquan has the affinity to nurture disciples, he cannot help but find his children beautiful despite their flaws. Little does he know that of these three, one has eyes but no feet, one has feet but no eyes, and one has neither feet nor eyes. Even so, all can be teachers to Nanquan. Why is this so? Because they clearly distinguish between principle and phenomena.'

Because a monk asked Nanquan, 'Before my parents were born, where was my nose?' Nanquan said, 'Now that your parents have given birth to you, where is your nose?'

Guoqing Ying (a Zen master) said, 'When going, the nostrils face the sky; when coming, the feet tread on solid ground. Why seek judgment from others?' After a long pause, he said, 'If not for Yang De Yi (a courtier), how could we have seen Sima Xiangru (a famous scholar)?'

The head cook (the monk in charge of food) under Nanquan's assembly prepared two portions of food and went to the garden to oversee. As the head gardener (the monk in charge of the garden) was about to unfold his bowl to eat, a bird that chants the Buddha's name suddenly chirped. The head gardener then tapped the bowl once. The bird chirped again, and he tapped it again. After the bird stopped chirping, the head gardener asked the head cook if he understood what it meant. The head cook said he did not. The head gardener then tapped the bowl again.

Falin Yin (a Zen master), substituting for the head cook, said, 'Originally there were two portions, why now demand three? Wouldn't that leave the head gardener speechless? Otherwise, pour the food in front of the bird and see what the head gardener does then?'

Zen Master Guizong Zhichang of Mount Lu (a successor of Mazu Daoyi)

One day, while weeding.

。有講僧來參。忽見一蛇過。師以鋤斷之。僧曰。久向歸宗。元來是個粗行沙門。師曰你粗我粗。曰如何是粗。師豎起鋤頭。曰如何是細。師作斬蛇勢。曰與么則依而行之。師曰。依而行之且置。甚處見我斬蛇。僧無對。

雪峰問德山。古人斬蛇意旨如何。山便打。峰便走。山召云存衲子。峯迴首。山云。他后悟去。方知老漢徹底老婆心。　翠峰顯云。歸宗祇解慎初不能護末。德山頗能據令。未明斬蛇。乃云。大眾看。翠峰今日斬三五條。以拄杖打散。

大用縱橫掣電機。爍迦羅眼尚膠黐。迷徒夢裡爭唇吻。卻憶隨他去一隨。(海印信)

千尋竿上翻筋斗。大海波心擲釣鉤。大體還他肌骨好。不搽紅粉也風流。(南華昺)

歸宗因李渤刺史問。三乘十二分教即不問。如何是祖師西來意。師乃豎起拳曰會么。曰不會。師曰飽學措大。拳頭也不識。曰某甲實不會。師曰會得則途中受用。不會則世諦流佈。

法林音云。歸宗祇知他人措大。不知自己措大更甚。乃豎拳云。者是祖師西來意。會得一任途中受用世諦流佈。會不得。途中受用世諦流佈總隔三塵在。忽有個云此是拳頭。法林不妨云。也祇要你者㨾道。　金山銓云。刺史放憨。歸宗饒舌。祖師西來意總未夢見在。

歸宗示眾。吾

【現代漢語翻譯】 有位講經的僧人前來參訪歸宗禪師。忽然看見一條蛇經過，禪師用鋤頭將它砍斷。僧人說：『久仰歸宗禪師的大名，原來是個行為粗魯的沙門（出家人）。』禪師說：『你粗魯還是我粗魯？』僧人說：『如何是粗魯？』禪師豎起鋤頭。僧人說：『如何是細緻？』禪師做出斬蛇的姿勢。僧人說：『既然這樣，我就依著您這樣做。』禪師說：『依著我這樣做暫且不談，你從哪裡看到我斬蛇了？』僧人無言以對。

雪峰禪師問德山禪師：『古人斬蛇的意旨是什麼？』德山禪師便打他。雪峰禪師便跑開了。德山禪師叫道：『雪峰！』雪峰禪師回頭。德山禪師說：『他日你領悟了，方才知道老漢我徹底的老婆心切。』

翠峰顯禪師說：『歸宗禪師只懂得謹慎開始，卻不能守護結尾。德山禪師頗能掌握號令，但未明白斬蛇的真意。』於是說：『大眾看！翠峰今日斬三五條蛇。』用拄杖打散。

大用縱橫，如閃電般迅速，爍迦羅眼（眼睛明亮）尚且膠著遲疑。迷惑的徒弟在夢裡爭論不休，卻忘記了跟隨他去，一任自然。（海印信禪師）

千尋竿上翻筋斗，大海波心擲釣鉤。大體還他肌骨好，不搽紅粉也風流。（南華昺禪師）

歸宗禪師因為李渤刺史問：『三乘十二分教（佛教的各種教義）暫且不問，如何是祖師西來意（達摩祖師從西方來到中國的真正意圖）？』禪師於是豎起拳頭說：『會么（明白嗎）？』李渤說：『不會。』禪師說：『飽學措大（自以為是的讀書人），拳頭也不認識。』李渤說：『我實在不明白。』禪師說：『會得則途中受用（明白了就能在生活中運用），不會則世諦流佈（不明白就只能在世俗的道理中流轉）。』

法林音禪師說：『歸宗禪師只知道別人是措大，不知道自己是措大更加嚴重。』於是豎起拳頭說：『這就是祖師西來意，會得一任途中受用世諦流佈，會不得，途中受用世諦流佈總隔三塵在（總隔著很遠的距離）。』忽然有個人說這是拳頭，法林禪師不妨說：『也只要你這樣說。』

金山銓禪師說：『刺史裝傻，歸宗饒舌，祖師西來意總未夢見在（都沒有夢見過）。』

歸宗禪師對大眾開示說：『我』

【English Translation】 A lecturing monk came to visit Guizong (name of a Zen master). Suddenly, he saw a snake passing by. The master chopped it in two with a hoe. The monk said, 'I have long admired Guizong, but it turns out you are a crude Shramana (Buddhist monk).' The master said, 'Are you crude or am I crude?' The monk said, 'What is crude?' The master raised the hoe. The monk said, 'What is refined?' The master made a gesture of chopping the snake. The monk said, 'If that's the case, then I will follow your example.' The master said, 'Following my example is beside the point. Where did you see me chop the snake?' The monk was speechless.

Xuefeng (name of a Zen master) asked Deshan (name of a Zen master), 'What is the meaning of the ancients chopping the snake?' Deshan immediately hit him. Xuefeng ran away. Deshan called out, 'Xuefeng!' Xuefeng turned his head. Deshan said, 'When you realize it in the future, you will know that the old man has a thoroughly grandmotherly heart.'

Cuifeng Xian (name of a Zen master) said, 'Guizong only knows how to be cautious at the beginning but cannot protect the end. Deshan is quite capable of commanding, but he does not understand the true meaning of chopping the snake.' Then he said, 'Everyone, look! Today, Cuifeng will chop three or five snakes.' He scattered them with his staff.

The great function is swift and free like lightning, even the eyes of Shakra (name of a deity in Buddhism) are still glued and hesitant. Deluded disciples argue endlessly in their dreams, forgetting to follow him and let things be. (Haiyin Xin)

Somersaulting on a thousand-foot pole, casting a fishing hook in the heart of the great ocean. The overall structure still has good bones and flesh, even without rouge and powder, it is still charming. (Nanhua Bing)

Guizong was asked by Prefect Li Bo, 'The Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines) are not to be asked for now, what is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The master then raised his fist and said, 'Do you understand?' Li Bo said, 'I don't understand.' The master said, 'A learned fool, you don't even recognize a fist.' Li Bo said, 'I really don't understand.' The master said, 'If you understand, you can use it on the way (in life); if you don't understand, it will only circulate in worldly truths.'

Falin Yin (name of a Zen master) said, 'Guizong only knows that others are fools, but he doesn't know that he himself is an even bigger fool.' Then he raised his fist and said, 'This is the meaning of the Patriarch's coming from the West. If you understand, you can use it on the way and worldly truths will circulate; if you don't understand, using it on the way and worldly truths circulating are all separated by three dusts (a great distance).' If someone suddenly says this is a fist, Falin might as well say, 'I just want you to say it that way.'

Jinshan Quan (name of a Zen master) said, 'The prefect is pretending to be foolish, Guizong is being verbose, they haven't even dreamed of the meaning of the Patriarch's coming from the West.'

Guizong addressed the assembly, saying, 'I'

今欲說禪。諸子總近前來。大眾近前。師曰。汝聽觀音行。善應諸方所。僧問如何是觀音行。師彈指曰諸人還聞么。曰聞。師曰一隊漢曏者里覓個什麼。以拄杖打趁。呵呵大笑歸方丈。

無學彈指超。圓通耳根凈。透出聞不聞。妙哉觀音行。棒頭指出金剛王。險惡道中為津樑。(圓悟勤)

歸宗與南泉同行。一日告別煎茶次。泉曰從前與師兄商量語句。彼此已知。向後忽有人問畢竟事。作么生。師曰。者一片田地好卓庵。曰。卓庵且置。畢竟事作么生。師乃踢卻茶銚便起。曰。師兄喫茶了。某甲未喫茶。師曰。作者個語話。滴水也消不得。泉休去。

五祖戒云。南泉祇解作客不解作主。　溈山喆云。南泉逢強即弱。歸宗逢弱即強。三十年同行。畢竟事不通商量。雖然如是。猶較王老師一線道。　昭覺勤云。驚群之句誰不聳然。有般道南泉構他歸宗不著。所以遭他呵叱。殊不知行人更在青山外。蔣山不惜眉毛為諸人下個註腳。南泉探頭太過。歸宗壁立萬仞。且道還有出身路也無。喝下須教三日聾。　天童華云。南泉貪程太急。歸宗薄處先穿。二老雖發明馬祖正眼。要且極則事未夢見在。何故。家住東州。

歸宗因小師辭乃問甚處去。曰諸方學五味禪去。師曰。諸方有五味禪。我者里祇有一味禪

【現代漢語翻譯】 現代漢語譯本： 現在我想說說禪。你們大家都靠近前來。大眾靠近前來。老師說：『你們聽聽觀音菩薩的修行，善於應化在各個地方。』有僧人問：『什麼是觀音菩薩的修行？』老師彈了一下手指說：『你們聽見了嗎？』僧人回答：『聽見了。』老師說：『你們這些人在這裡尋找什麼？』用拄杖打他們，然後大笑著回到方丈室。

無學禪師彈指超越一切，圓通的耳根清凈無染。穿透聽與不聽的分別，觀音菩薩的修行真是妙不可言。棒頭直指金剛王（Vajra King，佛教護法神），在險惡的道路中成為渡人的橋樑。（圓悟勤禪師）

歸宗禪師和南泉禪師一起行走。一天，歸宗禪師告別，正在煮茶的時候，南泉禪師說：『以前我和師兄商量語句，彼此已經瞭解。以後如果有人問什麼是『畢竟事』（ultimate reality），該怎麼回答？』歸宗禪師說：『這片田地適合建個庵。』南泉禪師說：『建庵的事情先放一邊，『畢竟事』該怎麼回答？』歸宗禪師於是踢翻茶壺就起身走了，說：『師兄喝茶了，我還沒喝茶。』南泉禪師說：『像你這樣說話，即使一滴水也承受不起。』南泉禪師沉默了。

五祖戒禪師說：『南泉禪師只懂得做客人，不懂得做主人。』溈山喆禪師說：『南泉禪師遇到強的就示弱，歸宗禪師遇到弱的就變強。三十年同行，『畢竟事』始終無法商量。』雖然如此，還是比王老師差了一線。昭覺勤禪師說：『驚人的句子誰不會聳然動容？有人說南泉禪師構陷歸宗禪師沒有成功，所以遭到他的呵斥。殊不知修行人還在青山之外。蔣山禪師不惜眉毛為你們下個註解：南泉禪師探頭探得太過了，歸宗禪師像峭壁一樣聳立。那麼，還有出路嗎？喝一聲，必須教他三日耳聾。』天童華禪師說：『南泉禪師趕路太急，歸宗禪師在薄弱的地方先穿透。兩位老禪師雖然發明了馬祖禪師的正眼，但終究沒有夢見極則之事。為什麼呢？因為家住在東州。』

歸宗禪師因為小沙彌要離開，就問他：『去哪裡？』小沙彌說：『到各處去學習五味禪。』老師說：『各處有五味禪，我這裡只有一味禪。』

【English Translation】 English version: Now I want to talk about Chan. All of you come closer. The assembly comes closer. The master said, 'Listen to Avalokiteśvara's (Guanyin, the Bodhisattva of Compassion) practice, skillfully responding to all places.' A monk asked, 'What is Avalokiteśvara's practice?' The master snapped his fingers and said, 'Did you all hear that?' They said, 'We heard it.' The master said, 'What are you all looking for here?' He struck them with his staff, laughed loudly, and returned to his abbot's quarters.

Zen Master Wuxue snaps his fingers and transcends everything; the perfect and unobstructed ear-faculty is pure. Penetrating the distinction between hearing and not hearing, how wonderful is Avalokiteśvara's practice! The staff directly points to the Vajra King (Vajra King, a protective deity in Buddhism), becoming a bridge for people in dangerous paths. (Zen Master Yuanwu Keqin)

Guizong (Guizong, a Zen master) and Nanquan (Nanquan, a Zen master) were walking together. One day, Guizong bid farewell, and while brewing tea, Nanquan said, 'In the past, I discussed words with you, and we understood each other. If someone asks about the 'ultimate reality' (畢竟事, bìjìng shì) in the future, how should we answer?' Guizong said, 'This piece of land is suitable for building a hermitage.' Nanquan said, 'Let's put aside the matter of building a hermitage. How should we answer about the 'ultimate reality'?' Guizong then kicked over the tea kettle and left, saying, 'You have had your tea, I have not.' Nanquan said, 'With words like yours, not even a drop of water can be digested.' Nanquan remained silent.

Zen Master Wuzu Jie said, 'Nanquan only knows how to be a guest, not how to be a host.' Zen Master Weishan Zhe said, 'Nanquan is weak when he meets the strong, and Guizong is strong when he meets the weak. They have been together for thirty years, and the 'ultimate reality' cannot be discussed.' Even so, he is still one line behind Teacher Wang. Zen Master Zhaojue Qin said, 'Who wouldn't be startled by an astonishing sentence? Some say that Nanquan's attempt to trap Guizong failed, so he was scolded. Little do they know that the practitioner is still beyond the green mountains. Zen Master Jiangshan doesn't hesitate to add a footnote for you: Nanquan leaned too far forward, and Guizong stood like a towering cliff. So, is there a way out? A shout must make him deaf for three days.' Zen Master Tiantong Hua said, 'Nanquan rushed too quickly, and Guizong penetrated the weak point first. Although the two old masters revealed the true eye of Zen Master Mazu, they ultimately did not dream of the ultimate matter. Why? Because they live in Dongzhou.'

Guizong asked a young novice who was leaving, 'Where are you going?' The novice said, 'I am going to various places to learn the five flavors of Chan.' The master said, 'Various places have the five flavors of Chan, but here I only have one flavor of Chan.'

。僧問如何是一味禪。師便打。僧曰會也會也。師曰道來道來。僧才開口。師又打。

黃檗運云。馬大師出八十四員善知識。個個屙漉漉地。惟有歸宗較些子。　翠峰顯云。以強欺弱有甚麼難。我者里有一味禪為甚不學。但向道。收。待伊拈起。有般無眼漢祇管吃吽吽。雪竇門下誰敢。　昭覺勤云。若非黃檗深辨端倪。洎乎勞而無功。　天井新別云。祇因黃檗深辨端倪。所以勞而無功。　資福先云。歸宗幸是好一味禪。無端傷鹽傷酢。卻成五味了也。如今有辭去學五味禪。但云。善為道路。若是個漢必然別有生涯。　天寧琦舉黃檗語畢云。說什麼較些子。直是未在。我者里祇有一味禪。便與掀倒禪床。見之不取。思之千里。

五味與一味。吃了須噫氣。金輪峰下令行時。凜凜清風誠可畏。(石[(工*幾)/石]明)

私醞香醇價又輕。至今官路少人行。歸宗一味如連苦。蹉過叢林幾後生。(長靈卓)

雪裡梅花霧裡山。看時容易畫時難。早如不入時人眼。多買𧹬赦畫牡丹。(雪谷永)

歸宗泥壁次。白舍人來。師便問君子儒小人儒。曰君子儒。師乃打泥盤一下。白遂過泥。師接得便使。良久曰。莫便是俊快底白侍郎否。曰不敢。師曰祇有過泥分。

堂堂非是小人儒。得得深云

訪隱居。已與過泥殊不恥。更何言外見親疏。(寶葉源)

歸宗因僧問如何是玄旨。師曰無人能會。曰曏者如何。師曰有向即乖。曰不向者如何。師曰誰求玄旨。又曰去無汝用心處。曰豈無方便門令學人得入。師曰觀音妙智力能救世間苦。曰如何是妙智力。師敲鼎蓋三下曰還聞么。曰聞。師曰我何不聞。僧無語。師以棒趁下。

三聲鼎蓋普門開。苦海勞生喚不回。九十春光今又半。空飛花片點莓苔。(絕岸湘)

歸宗因僧問如何是佛。師曰向你道還信否。曰和尚言重安敢不信。師曰祇你是。曰如何保任。師曰。一翳在眼。空花亂墜。僧有省。

法眼益云。若無後語。何處討歸宗。　雪竇向祇你是處別云。侍者寮喫茶去。

歸宗因僧問如何是觸目菩提。師翹足曰會么。曰不會。師曰。三個見在。一任選取。

觸目菩提一撒沙。示渠三個更周遮。衲僧相見呵呵笑。春鳥喃喃罵落花。(海印信)

歸宗因普請入園取菜乃。畫圓相圍卻一株。以標插之曰輒不得動著。便去。少頃來見菜猶在。遽以棒趁曰。者一隊漢。無一個有智慧底。蹋倒標子。拔菜而歸。

云居莊云。設有僧拔卻者一株菜。莫契得歸宗意么。拈拄杖敲香幾云。歸宗和尚來也。靠拄杖下座。

歸宗因江

【現代漢語翻譯】 現代漢語譯本：

拜訪隱士，（隱士）已經和那些超越世俗之人交往，不以（和他們交往）為恥。又何必在表面上區分親疏呢？（寶葉源） 歸宗禪師因為有僧人問：『什麼是玄妙的宗旨？』禪師說：『沒有人能夠領會。』僧人說：『那麼，趨向它又如何呢？』禪師說：『有所趨向就錯了。』僧人說：『不趨向它又如何呢？』禪師說：『誰在尋求玄妙的宗旨？』又說：『去除你用心思的地方。』僧人說：『難道沒有方便之門讓學人得以進入嗎？』禪師說：『觀音（Avalokiteśvara）的妙智力能夠救度世間的苦難。』僧人問：『什麼是妙智力？』禪師敲了三下鼎蓋，說：『聽見了嗎？』僧人說：『聽見了。』禪師說：『我為什麼聽不見？』僧人無話可說。禪師用棒子趕他走了。 三聲鼎蓋敲響，普門（Samantamukha）大開，苦海中的勞苦眾生卻喚不回來。美好的春光已經過去一半，空中有花瓣飛舞，點綴在綠色的苔蘚上。（絕岸湘） 歸宗禪師因為有僧人問：『什麼是佛？』禪師說：『告訴你，你相信嗎？』僧人說：『和尚您說的話很重，我怎麼敢不相信呢？』禪師說：『就是你。』僧人問：『如何保任（保持這種狀態）？』禪師說：『一隻眼睛裡有了翳障，就會看到虛幻的花朵紛紛墜落。』僧人有所領悟。 法眼禪師補充說：『如果沒有後面的話，到哪裡去尋找歸宗禪師呢？』雪竇禪師針對『就是你』這句話，另外說：『侍者，去寮房喝茶吧。』 歸宗禪師因為有僧人問：『什麼是觸目菩提（pratibimbabuddha）？』禪師翹起腳說：『會了嗎？』僧人說：『不會。』禪師說：『三個就在眼前，任你選取。』 觸目菩提，好像撒了一把沙子，指給他的三個（選擇）更加讓人迷惑。僧人們相見，呵呵大笑，春天的鳥兒喃喃地叫著，好像在責罵飄落的花朵。（海印信） 歸宗禪師因為要大家到園子里採摘蔬菜，就畫了一個圓圈，圍住一棵菜，插上標記說：『絕對不能碰它。』然後就離開了。過了一會兒回來，看見菜還在那裡，就用棒子趕人，說：『這一群人，沒有一個有智慧的，（為什麼不）踢倒標記，拔菜回去呢？』 云居莊禪師說：『假設有僧人拔掉了那棵菜，能契合歸宗禪師的用意嗎？』拿起拄杖敲擊香幾說：『歸宗和尚來了！』靠著拄杖下座。 歸宗禪師因為在江邊……

【English Translation】 English version:

Visiting a recluse, he already associates with those who transcend the mundane and is not ashamed of it. Why bother with superficial distinctions of closeness and distance? (Bao Ye Yuan) Zen Master Guizong was asked by a monk, 'What is the profound essence?' The master said, 'No one can comprehend it.' The monk said, 'Then what about approaching it?' The master said, 'To approach it is to err.' The monk said, 'What about not approaching it?' The master said, 'Who is seeking the profound essence?' He also said, 'Remove the place where you use your mind.' The monk said, 'Isn't there a convenient gate for students to enter?' The master said, 'Avalokiteśvara's (Guanyin) wondrous wisdom power can save the suffering of the world.' The monk asked, 'What is wondrous wisdom power?' The master struck the cauldron lid three times and said, 'Did you hear it?' The monk said, 'I heard it.' The master said, 'Why didn't I hear it?' The monk was speechless. The master drove him away with a stick. Three sounds of the cauldron lid, the Samantamukha (Pumen) opens wide, but the toiling beings in the sea of suffering cannot be called back. Half of the beautiful spring has passed, and flower petals fly in the air, dotting the green moss. (Jue An Xiang) Zen Master Guizong was asked by a monk, 'What is Buddha?' The master said, 'If I tell you, will you believe it?' The monk said, 'Your words are weighty, how dare I not believe?' The master said, 'It is you.' The monk asked, 'How to maintain (this state)?' The master said, 'With a film in the eye, illusory flowers fall in disarray.' The monk had an awakening. Zen Master Fayan added, 'If there were no later words, where would one find Zen Master Guizong?' Zen Master Xuedou, regarding the phrase 'It is you,' said separately, 'Attendant, go to the monks' quarters for tea.' Zen Master Guizong was asked by a monk, 'What is pratibimbabuddha (touching the eye Bodhi)?' The master raised his foot and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'The three are right before you, choose as you please.' Touching the eye Bodhi, like scattering a handful of sand, pointing out the three (choices) only makes it more confusing. The monks meet and laugh heartily, the spring birds murmur, as if scolding the falling flowers. (Hai Yin Xin) Zen Master Guizong, because he wanted everyone to go to the garden to pick vegetables, drew a circle around a plant, inserted a marker, and said, 'Absolutely do not touch it.' Then he left. After a while, he came back and saw that the vegetable was still there, so he drove people away with a stick, saying, 'This group of people, not one of them has any wisdom, (why don't you) kick down the marker and pull out the vegetable to take back?' Zen Master Yunju Zhuang said, 'Suppose a monk pulled out that vegetable, would he be in accord with Zen Master Guizong's intention?' He picked up his staff and struck the incense table, saying, 'Zen Master Guizong has arrived!' He leaned on his staff and descended from his seat. Zen Master Guizong, because he was by the river...

州刺史李渤問。嘗聞須彌納芥子。渤則不疑。芥子納須彌。莫是妄談否。師曰。人傳史君讀萬卷書是否。曰不敢。師曰。身如椰子大。萬卷書向什麼處著。李俯首而已。

放開日月明。把定乾坤黑。一劄不回頭。滿地生荊棘。龍宮海藏兮非多。石火電光兮非急。君不見。紫霄峰下墨池邊。八駿如風追不及。(佛慧泉)

萬卷詩書。一時頭角。才跨宗門。便施謀略。古歸宗。真老作。祇顧滿彎弓。不知誰見雙鵰落。絕毫絕厘。如山如岳。堂堂氣宇冠儒林。浩浩清風播寥廓。(癡禪妙)

宗鑒法林卷十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十二

集云堂　編

大鑒下三世

杭州鹽官齊安國師(馬祖一嗣)

一日喚侍者將犀牛扇子來。者曰破也。師曰。扇子既破。還我犀牛兒來。者無對。

投子同代云。不辭將出。恐頭角不全。雪竇顯云。我要不全底頭角。　石霜諸代云。若還和尚。即無也。竇云犀牛兒猶在。　保福展代云。和尚年尊。別請人好。竇云。可惜勞而無功。　資福寶作一圓相。于中書牛字。竇云。適來為甚不將出。　雪竇顯云。若要清風再振。頭角重生。請諸禪德下一轉語。乃問扇子既破還我犀牛兒來。時有僧

【現代漢語翻譯】 現代漢語譯本： 州刺史李渤問道：『我曾經聽說『須彌山（Sumeru，佛教宇宙觀中的中心山）能容納于芥子（芥菜籽，比喻極小之物）之中』，對此我並不懷疑。但『芥子能容納須彌山』，這難道不是妄談嗎？』

禪師回答說：『我聽人說史君您讀過萬卷書，是這樣嗎？』

李渤回答說：『不敢當。』

禪師說：『您的身體就像椰子那麼大，萬卷書放在什麼地方呢？』

李渤聽后，低頭不語。

放開便是日月般光明，把定便是乾坤般黑暗。一旦決斷便不再回頭，所到之處遍地叢生荊棘。龍宮海藏的典籍並非很多，石火電光般的事物並非緊急。你沒看見嗎？紫霄峰下的墨池邊，即使有八匹駿馬也追趕不上時間的流逝。（佛慧泉）

讀過萬卷詩書，一時才華橫溢。剛入門便施展計謀策略。古歸宗禪師，真正老練之作。只顧拉滿弓，卻不知有誰看見雙鵰墜落。極其細微之處，如同山嶽般不可動搖。堂堂氣宇堪稱儒林之冠，浩浩清風傳播於廣闊天地。（癡禪妙）

宗鑒法林卷十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十二

集云堂 編

大鑒下三世

杭州鹽官齊安國師（馬祖（Mazu，禪宗大師）的弟子）

有一天，齊安國師叫侍者把犀牛扇子拿來。侍者說：『扇子已經破了。』

齊安國師說：『扇子既然破了，還我犀牛來。』

侍者無言以對。

投子禪師同時代的人說：『不辭將出，恐怕頭角不全。』

雪竇顯禪師說：『我要不全的頭角。』

石霜禪師等同時代的人說：『如果還給和尚，就沒有了。』

雪竇顯禪師說：『犀牛兒還在。』

保福禪師展代說：『和尚您年事已高，還是請別人吧。』

雪竇顯禪師說：『可惜勞而無功。』

資福禪師畫了一個圓相，在中間寫了一個『牛』字。

雪竇顯禪師說：『剛才為什麼不拿出來？』

雪竇顯禪師說：『若要清風再次振作，頭角重新生長，請各位禪德下一轉語。』於是問道：『扇子既然破了，還我犀牛來。』當時有一位僧人

【English Translation】 English version: Prefect Li Bo of Zhou asked: 'I have heard that 'Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology) can be contained within a mustard seed (a metaphor for something extremely small),' and I do not doubt this. But 'a mustard seed can contain Mount Sumeru,' isn't this absurd talk?'

The master replied: 'I have heard that Your Honor has read ten thousand scrolls of books, is that so?'

Li Bo replied: 'I dare not claim so.'

The master said: 'Your body is as big as a coconut, where do you put the ten thousand scrolls of books?'

Li bowed his head and said nothing.

Releasing it is as bright as the sun and moon, grasping it is as dark as heaven and earth. Once decided, there is no turning back, and thorns grow everywhere. The scriptures in the dragon palace and the sea treasury are not many, and things like sparks and lightning are not urgent. Don't you see? By the ink pond under Zixiao Peak, even eight steeds cannot catch up with the passage of time. (Buddha's Wisdom Spring)

Having read ten thousand scrolls of poetry and books, one's talent is outstanding for a time. As soon as one enters the gate, one employs strategies and tactics. The ancient Guizong Zen master, a truly seasoned work. Only caring about drawing the bow fully, who knows who saw the double eagles fall? Extremely subtle, like mountains and peaks, unshakable. The dignified demeanor is the crown of Confucian scholars, and the vast clear breeze spreads throughout the vast world. (Idiot Zen Wonder)

Zongjian Falin, Volume 11 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 12

Compiled by Jiyun Hall

Three Generations Under Dajian

National Teacher Qi'an of Yanguan, Hangzhou (a disciple of Mazu (Mazu, a Zen master))

One day, National Teacher Qi'an called the attendant to bring the rhinoceros fan. The attendant said: 'The fan is broken.'

National Teacher Qi'an said: 'Since the fan is broken, return the rhinoceros to me.'

The attendant had no reply.

A contemporary of Touzi Zen master said: 'I don't mind bringing it out, but I'm afraid the horns are not complete.'

Zen Master Xuedou Xian said: 'I want incomplete horns.'

Contemporaries of Zen Master Shishuang said: 'If it is returned to the monk, it will be gone.'

Zen Master Xuedou Xian said: 'The rhinoceros is still there.'

Chan Master Baofu Zhan said: 'Venerable monk, you are old, please ask someone else.'

Zen Master Xuedou Xian said: 'It's a pity that the effort is in vain.'

Zen Master Zifu drew a circle, and wrote the character 'cow' in the middle.

Zen Master Xuedou Xian said: 'Why didn't you take it out just now?'

Zen Master Xuedou Xian said: 'If you want the clear breeze to revive again, and the horns to grow again, please give a turning word, Zen masters.' Then he asked: 'Since the fan is broken, return the rhinoceros to me.' At that time, there was a monk

云。大眾參堂去。竇喝云。拋鉤釣鯤鯨。祇得個蝦蟆。　云居舜云。三伏當時正須扇子。為侍者不了事。雖然如是。鹽官太絮。何不大家割捨。侍者當時見他道還我犀牛兒來。祇對云已飏在搕𣜂堆頭了也。　地藏恩云。從上知識各說異端。作盡伎倆。其奈總未知犀牛兒所在。山僧見處也要諸人共知。扇子既破還我犀牛兒來。別處容和尚不得。　寶壽新代云。幸遇某甲。若是別個。一場禍事。

犀牛扇子用多時。問著元來總不知。無限清風與頭角。盡隨雲雨去難追。(明覺顯)

扇子破。索犀牛。圈圞中字有來由。誰知桂轂千年魄。妙在通明一點秋。(天童覺)

明月冷相照。清風卒未休。鹽官無限意。何用覓犀牛。(草堂清)

犀牛扇子用多年。歷掌清機授手傳。頭角不全收拾取。雨餘風月滿長川。(佛燈珣)

犀牛扇子有來由。幾度拈來幾度休。荷葉亂傾珠的皪。一番雨過碧溪頭。(懶庵樞)

格外提持識者稀。英雄到此盡歷迷。驀然一豁雙睛瞎。萬象森羅發上機。(碧露夢)

鹽官問座主業何經論。曰華嚴經。師曰華嚴有幾種法界。曰。廣說則重重無盡。略言有四種。師豎拂曰者是第幾種法界。主沉吟。師曰。思而知。慮而解。鬼家活計。日下孤鐙。果然失照。

【現代漢語翻譯】 現代漢語譯本 云。大眾一起去參堂。（這時）竇（一位禪師的名字）喝道：『拋鉤釣鯤鯨，只得個蝦蟆（癩蛤蟆）。』 云居舜（一位禪師的名字）說：『三伏天當時正需要扇子，因為侍者不瞭解事情。雖然如此，鹽官（一位禪師的名字）太絮叨了。何不大家割捨（放下）？』侍者當時見他（鹽官）道：『還我犀牛兒來。』只回答說：『已飏（揚）在搕𣜂（音ke qie）堆頭了也。』 地藏恩（一位禪師的名字）說：『從前的知識分子各說異端，用盡伎倆，可是總不知道犀牛兒在哪裡。山僧（謙稱，指自己）見到的地方也要諸位共同知曉。扇子既然破了，還我犀牛兒來。別處容不下和尚我。』 寶壽新（一位禪師的名字）代替（地藏恩）說：『幸好遇到的是我，若是別個，就是一場禍事。』

『犀牛扇子用多時，問著元來總不知。無限清風與頭角，盡隨雲雨去難追。』(明覺顯)

『扇子破，索犀牛。圈圞（luán，圓形）中字有來由。誰知桂轂（gǔ，車輪中心圓木）千年魄，妙在通明一點秋。』(天童覺)

『明月冷相照，清風卒（cù，同『猝』，突然）未休。鹽官無限意，何用覓犀牛。』(草堂清)

『犀牛扇子用多年，歷掌清機授手傳。頭角不全收拾取，雨餘風月滿長川。』(佛燈珣)

『犀牛扇子有來由，幾度拈來幾度休。荷葉亂傾珠的皪（lì，明亮），一番雨過碧溪頭。』(懶庵樞)

『格外提持識者稀，英雄到此盡歷迷。驀然一豁雙睛瞎，萬象森羅發上機。』(碧露夢)

鹽官問座主（寺院主持）研究什麼經論。回答說：《華嚴經》。鹽官說：《華嚴經》有幾種法界？回答說：『廣說則重重無盡，略言有四種。』鹽官豎起拂塵說：『這（拂塵）是第幾種法界？』座主沉吟。鹽官說：『思而知，慮而解，是鬼家的活計。日下孤燈，果然失照。』

【English Translation】 English version The assembly goes to the meditation hall. Dou (a Chan master's name) shouts: 'Casting a hook to fish for Kun whales, only a toad is caught.' Yunju Shun (a Chan master's name) says: 'During the hottest days of summer, a fan is needed, but the attendant doesn't understand the matter. Even so, Yanguan (a Chan master's name) is too verbose. Why doesn't everyone just let go?' The attendant then saw him (Yanguan) and said: 'Return my rhinoceros!' He only replied: 'It has already been scattered on the Keqie heap.' Dizang En (a Chan master's name) says: 'Past masters have each spoken of different doctrines, exhausting all their skills, but ultimately not knowing where the rhinoceros is. The place where this humble monk (referring to himself) sees it, I want everyone to know together. Since the fan is broken, return my rhinoceros! This monk is not tolerated elsewhere.' Baoshou Xin (a Chan master's name) says in place of (Dizang En): 'Fortunately, you've met me. If it were someone else, it would be a disaster.'

'The rhinoceros fan has been used for a long time, but when asked, no one knows its origin. The boundless cool breeze and horns have all gone with the clouds and rain, difficult to trace.' (Mingjue Xian)

'The fan is broken, demanding the rhinoceros. The characters within the circle have a reason. Who knows the thousand-year spirit of the cassia hub? The wonder lies in the clear and bright point of autumn.' (Tiantong Jue)

'The bright moon coldly shines, the clear breeze suddenly does not cease. Yanguan's boundless intention, why seek the rhinoceros?' (Caotang Qing)

'The rhinoceros fan has been used for many years, passing on the clear mechanism from hand to hand. Gather up the incomplete horns, and after the rain, the wind and moon fill the long river.' (Fodeng Xun)

'The rhinoceros fan has a reason, picked up and put down many times. Lotus leaves scatter pearls in disarray, after a rain, at the head of the green stream.' (Lanan Shu)

'Extraordinary guidance is rarely recognized, heroes are all lost here. Suddenly, with a flash, both eyes go blind, and all phenomena arise from the hair.' (Bilu Meng)

Yanguan asked the abbot what scriptures he studied. He replied: 'The Avatamsaka Sutra (Huayan Jing).' The master said: 'How many realms of reality (Dharmadhatu) are there in the Avatamsaka Sutra?' He replied: 'Broadly speaking, they are endlessly layered; briefly speaking, there are four.' The master raised his whisk and said: 'Which realm of reality is this?' The abbot hesitated. The master said: 'To know through thinking, to understand through deliberation, is the business of ghosts. A lone lamp under the sun, indeed loses its light.'

保福展代云。若禮拜即吃和尚棒。　禾山殷代云。某甲不煩。和尚莫怪。　法眼益代拊掌三下。　昭覺勤云。鹽官以強凌弱則且置。如何道得一句恰好。免得他道鬼家活計。良久云。劍閣雖險。夜行更多。　大溈泰代云。向下文長。付在來日。　徑山杲代云。兩段不同。收歸上科。

鹽官示眾。虛空為鼓。須彌為椎。什麼人打得。

南泉云。王老師不打者破鼓。　法眼益云。王老師不打。　雪竇顯云。打者甚多。聽者極少。且問誰是解打者。莫謗鹽官好。南泉云王老師不打者破鼓。法眼云王老師不打。兩個既不奈何。一個更是懡㦬。又云王老師不打。還肯他諸方也無。代云。千年田地八百主。　黃龍心云。南泉法眼祇知瞻前不能顧后。且如鹽官道虛空為鼓須彌為椎。什麼處是破處。還檢點得出么。直饒檢點得破處分明。我更問你覓鼓在。　天童華云。南泉法眼大似吃李子。祇向赤邊咬。山僧今日與鹽官相見去也。虛空為鼓須彌為椎。要打便打。莫問是誰。乃拈拄杖卓一下。　天童杰云。鹽官提水放火。南泉撥亂星飛。法眼埋兵挑鬥。諸尊宿各出隻手。並無一人性𢤁。祇是隨例扛鼓。祥符直捷為諸人道。虛空為鼓須彌為椎。漆桶參堂去。　天寧琦云。且道甚處是他破處。驢年夢見么。　寶壽新代云。聽

【現代漢語翻譯】 現代漢語譯本： 保福展代答說：『如果禮拜，就吃和尚的棒子。』 禾山殷代答說：『我不用費心。和尚不要見怪。』 法眼文益代答，拍掌三下。 昭覺勤說：『鹽官用強力欺負弱者，暫且放在一邊。如何說出一句恰當的話，免得他說鬼家的活計？』良久說：『劍閣雖然險峻，夜晚行走的人更多。』 大溈泰代答說：『下面的文章很長，留到明天再說。』 徑山杲代答說：『兩段不同，收歸到前面的科目。』

鹽官向大眾開示：『虛空作為鼓，須彌山（Sumeru，佛教宇宙觀中的中心山）作為槌，什麼人能打響它？』

南泉說：『王老師不打這破鼓。』 法眼文益說：『王老師不打。』 雪竇顯說：『打的人很多，聽的人極少。且問誰是懂得打的人？不要誹謗鹽官才好。』南泉說王老師不打這破鼓。法眼說王老師不打。兩個既然無可奈何，一個更是茫然不知所措。又說王老師不打，還認可其他地方的說法嗎？』代答說：『千年的田地，換了八百個主人。』 黃龍慧南說：『南泉、法眼只知道看前面，不能顧後面。比如鹽官說虛空作為鼓，須彌山作為槌，哪裡是破的地方？還能檢查得出來嗎？即使檢查得出破的地方分明，我還要問你鼓在哪裡？』 天童正覺說：『南泉、法眼很像吃李子，只朝著紅的一邊咬。山僧今天和鹽官相見去了。虛空作為鼓，須彌山作為槌，要打就打，不要問是誰。』於是拿起拄杖敲了一下。 天童曇杰說：『鹽官提水放火，南泉撥亂星飛，法眼埋兵挑鬥，各位尊宿各出一隻手，沒有一個人真正明白。只是隨例扛鼓。祥符直截了當地為各位說：虛空作為鼓，須彌山作為槌，漆桶參堂去。』 天寧琦說：『且說哪裡是他的破處？驢年才能夢見嗎？』 寶壽新代答說：『聽。』

【English Translation】 English version: Baofu Zhan replied: 'If you bow, you'll get the monk's stick.' He Shan Yin replied: 'I don't need to bother. Monk, don't blame me.' Fayan Wenyi replied, clapping his hands three times. Zhaojue Qin said: 'Yanguan using strength to bully the weak, let's put that aside for now. How to say a fitting sentence to avoid him saying it's the work of ghosts?' After a long while, he said: 'Although the Jian閣 (Jian閣, a mountain pass in Sichuan) is dangerous, there are more people traveling at night.' Dawei Tai replied: 'The text below is long, let's leave it for tomorrow.' Jingshan Gao replied: 'The two sections are different, return them to the previous subject.'

Yanguan addressed the assembly: 'Taking emptiness as the drum, Sumeru (Sumeru, the central mountain in Buddhist cosmology) as the mallet, who can strike it?'

Nanquan said: 'Teacher Wang doesn't strike this broken drum.' Fayan Wenyi said: 'Teacher Wang doesn't strike.' Xuedou Xian said: 'Many strike it, but few listen. Let me ask, who is the one who understands how to strike? It's best not to slander Yanguan.' Nanquan said Teacher Wang doesn't strike this broken drum. Fayan said Teacher Wang doesn't strike. Since both are helpless, one is even more at a loss. He also said Teacher Wang doesn't strike, does he acknowledge the sayings of other places?' He replied: 'A thousand years of land, eight hundred owners.' Huanglong Huinan said: 'Nanquan and Fayan only know how to look forward, not backward. For example, Yanguan said taking emptiness as the drum, Sumeru as the mallet, where is the broken place? Can you still examine it?' Even if you can clearly examine the broken place, I will still ask you where is the drum?' Tiantong Zhengjue said: 'Nanquan and Fayan are like eating plums, only biting towards the red side. This mountain monk is going to meet Yanguan today. Taking emptiness as the drum, Sumeru as the mallet, strike if you want to strike, don't ask who it is.' Then he picked up his staff and struck it once. Tiantong Tanjie said: 'Yanguan carries water and sets fire, Nanquan stirs up chaos like flying stars, Fayan buries soldiers and provokes fights, all the venerable ones each put out a hand, but no one truly understands. They are just carrying the drum according to the example. Xiangfu directly said to everyone: Taking emptiness as the drum, Sumeru as the mallet, lacquer bucket go to the meditation hall.' Tianning Qi said: 'Let's say, where is his broken place? Can you dream of it in the year of the donkey?' Baoshou Xin replied: 'Listen.'

。　能仁鑒云。二尊宿節拍相隨。大似桑林之舞。可謂解和。雖然。未免隨人腳跟轉。大巖今日要與鹽官相見。虛空為鼓須彌為椎。驀拈拄杖卓一下云。切忌聞著。

南泉王老太無端。卻逐鹽官作樂官。西祖令嚴行禁止。免他禪會錯欣歡。(南巖勝)

國師費力置面鼓。猶勝涂毒萬千千。解打南泉非好手。至今天下勿聲冤。(野牛平)

鹽官會下有主事。忽一日見鬼使來追。乃告曰。某甲身充主事未暇修行。乞容七日得否。使曰。待為白王。若許七日後來。不然須臾便至。言訖不見。至七日後復來。竟覓其僧了不可得。

洞山價代云。被他覓得也。　天童悟徴云。前頭鬼使因甚見。後頭鬼使因甚不見。

脫卻爛草鞋。飏下破木杓。報汝鬼大王。弄什麼手腳。(理安問)

因風吹火力無多。燎倒青藤里綠蘿。煙盡灰飛忘吃鐵。大王著甚鬼懡㦬。(漢關喻)

鹽官因僧問如何是本身盧舍那。師曰與老僧過凈瓶來。僧將凈瓶至。師曰卻安舊處著。僧復問。師曰古佛過去久矣。

雲門偃別云。無朕跡。　雪竇顯云。直得一手指天一手指地。爭得無。還會么。云在嶺頭閑不徹。　溈山喆云。山僧則不然。忽有人問。但云大眾歸堂去。若人向大溈門下薦得。古釋迦不先新彌勒不

【現代漢語翻譯】 現代漢語譯本： 能仁鑒云：『二位尊宿的節奏步調如此一致，真像桑林的舞蹈，可謂和諧。』雖然如此，卻也免不了跟隨別人的腳步。大巖我今天要與鹽官相見，以虛空為鼓，須彌山為槌。』隨即拿起拄杖敲了一下，說：『切記不要執著于聽到的。』 南泉王老太真是無端，竟然追隨鹽官作樂。西祖的戒律嚴厲，務必禁止，以免禪會中出現錯誤的歡欣。（南巖勝） 國師費力地設定面鼓，也勝過涂毒的千萬倍。解打南泉鼓的並非好手，至今天下不要為此事喊冤。（野牛平） 鹽官會下有一位主事僧，有一天看見鬼使來追捕他，便告訴鬼使說：『我擔任主事，沒有空閑修行，請允許我七日時間可以嗎？』鬼使說：『我為你稟告閻王，如果閻王允許，七日後再來，不然須臾之間就要帶你走。』說完就不見了。七日後鬼使又來了，竟然找不到那個僧人，最終無法得見。 洞山價代說：『（那僧人）還是被他找到了。』天童悟徴說：『前頭的鬼使為什麼能見到（那僧人），後頭的鬼使為什麼見不到（那僧人）？』 脫掉破爛的草鞋，丟下破舊的木勺。告訴你鬼大王，不要再玩弄什麼花樣了！（理安問） 因為風吹火勢微弱，燒倒了青藤里的綠蘿。煙消灰燼忘記吃鐵，大王你有什麼可為難的？（漢關喻） 鹽官因有僧人問：『如何是本身盧舍那（本源佛）？』鹽官回答說：『把老僧的凈瓶拿過來。』僧人將凈瓶拿來，鹽官說：『放回原處。』僧人又問，鹽官說：『古佛已經過去很久了。』 雲門偃另外說：『沒有痕跡。』雪竇顯說：『即使你一手指天，一手指地，又怎能說沒有呢？你們會嗎？云在山嶺上，悠閒自在。』溈山喆說：『我則不然，如果有人問，就說：大眾回禪堂去。如果有人能在大溈門下推薦，那麼古釋迦（釋迦牟尼佛）不是先，新彌勒（彌勒佛）也不是后。』

【English Translation】 English version: Nengren Jian said: 'The rhythm of the two venerable monks is so consistent, like the dance of Sanglin, which can be called harmonious.' However, it is inevitable to follow in the footsteps of others. I, Dayan, want to meet Yanguan today, using the void as a drum and Mount Sumeru as a mallet.' Then he picked up his staff and tapped it, saying: 'Remember not to be attached to what you hear.' Old Lady Nanquan Wang is truly unreasonable, actually following Yanguan to make music. The precepts of the Western Ancestor are strict and must be prohibited, so as to avoid wrong joy in the Chan assembly. (Nanyan Sheng) The National Teacher painstakingly set up a face drum, which is better than poisoning ten thousand times. Those who know how to play the Nanquan drum are not good players, and the world should not complain about this matter to this day. (Yeniu Ping) There was a monk in charge under Yanguan, who one day saw a ghost messenger coming to arrest him, and told the ghost messenger: 'I am in charge and have no time to practice. Please allow me seven days, can you?' The ghost messenger said: 'I will report to King Yama for you. If King Yama allows it, I will come again in seven days, otherwise I will take you away in an instant.' After speaking, he disappeared. The ghost messenger came again after seven days, but could not find the monk, and ultimately could not see him. Dongshan Jia said: '(That monk) was still found by him.' Tiantong Wuzheng said: 'Why could the ghost messenger in front see (that monk), and why couldn't the ghost messenger behind see (that monk)?' Take off the tattered straw sandals and throw away the broken wooden spoon. Tell you, Ghost King, don't play any more tricks! (Li'an Wen) Because the wind blows and the fire is weak, it burns down the green vines in the green vines. The smoke disappears and the ashes are gone, forgetting to eat iron. What is difficult for you, King? (Han Guan Yu) Yanguan asked a monk: 'What is the original Vairocana (original Buddha)?' Yanguan replied: 'Bring the old monk's clean bottle.' The monk brought the clean bottle, and Yanguan said: 'Put it back in its original place.' The monk asked again, and Yanguan said: 'The ancient Buddha has passed away for a long time.' Yunmen Yan said separately: 'There is no trace.' Xuedou Xian said: 'Even if you point one finger to the sky and one finger to the earth, how can you say there is nothing? Do you understand? The clouds are on the ridge, leisurely and carefree.' Weishan Zhe said: 'I am not like that. If someone asks, just say: The assembly returns to the meditation hall. If someone can recommend under the gate of Dawei, then the ancient Sakyamuni (Sakyamuni Buddha) is not first, and the new Maitreya (Maitreya Buddha) is not last.'

后。且轉身一句作么生道。明年更有新條在。惱亂春風卒未休。　東禪觀云。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。國師祇成虛設。雲門道無朕跡。扶國師不起。雪竇云一手指天一手指地爭得無。也扶國師不起。以拂子畫一畫云。前來葛藤一時畫斷。且道畢竟如何是本身盧舍那。擲拂子下座。法林音云。東禪恁么道。還扶得起國師么。　南堂欲云。國師不得。雲門洎合勞而無功。總似雪竇未免白日見鬼。如今或有人問。但向道一氣不言含有象。萬靈何處謝無私。

鳥之行空。魚之在水。江湖相忘。雲天得志。擬心一絲。對面千里。知恩報恩。人間幾幾。(宏智覺)

誰在玉樓相話舊。一聲幽鳥最關情。莫言未諳啼痕苦。春釀花奴憨正深。(天章玉)

居然已在蟾蜍窟。丹桂婆娑顧盻中。何事男兒不意氣。空教娥𩯭倚秋風。(白巖符)

鹽官因法空禪師到。問經中諸義。師一一答了。卻曰。自禪師到來。我總未曾作得主人。曰請和尚便作主人。師曰。今日夜也。且歸本位。安置空下去。明旦師令沙彌屈空到。師卻顧沙彌曰。咄。者沙彌不曉事。教屈法空禪師。屈得個守堂人來。空無語。

酬醋慇勤全道義。和光應物探來賓。洪鈞律轉花千樹。客情猶自不知春。旁敲正

【現代漢語翻譯】 現代漢語譯本： 然後，（鹽官）轉身一句該怎麼說呢？『明年更有新條在，惱亂春風卒未休。』東禪認為，對於盲人難以談論文采，對於聾子難以談論音聲。這位僧人既然不理解（鹽官）到來的意圖，國師（慧忠）也只是虛設。雲門說沒有朕跡可尋，也扶不起國師。雪竇說『一手指天一手指地』，怎麼能說沒有呢？也扶不起國師。於是用拂塵畫了一下，說：『前面的葛藤一時畫斷。』那麼，究竟什麼是本身盧舍那（Vairocana，報身佛）呢？』說完擲下拂塵，走下座位。法林音說，『東禪這樣說，還能扶得起國師嗎？』南堂欲說，『國師得不到幫助，雲門也白費力氣，總像雪竇一樣，免不了白日見鬼。』如今如果有人問，就只說『一氣不言含有象，萬靈何處謝無私。』

鳥在空中飛行，魚在水中游動，江湖彼此相忘，雲天各自得意。如果心生一絲執著，對面也如同千里之遙。知恩圖報，人間又有多少呢？（宏智覺）

誰在玉樓上談論往事？一聲幽鳥的鳴叫最是關情。不要說還不明白啼痕的苦澀，春風釀就的花奴，憨態可掬，正是情深。（天章玉）

竟然已經身在蟾蜍窟（月宮），丹桂婆娑，四處顧盼。為什麼男兒沒有意氣？白白地讓女子對著秋風嘆息。（白巖符）

鹽官因為法空禪師到來，問經中的各種義理。法空禪師一一回答完畢。鹽官卻說：『自從禪師到來，我總沒能當成主人。』法空禪師說：『請和尚就當主人吧。』鹽官說：『今天已經晚了，還是回到本位，安置空下去吧。』第二天早上，鹽官命令沙彌去叫法空禪師來。鹽官卻看著沙彌說：『咄！這個沙彌不懂事，叫法空禪師，卻叫來一個守堂人。』法空禪師無話可說。

酬答慇勤，完全合乎道義，和光同塵，探究來賓的意圖。洪鈞（造化之神）運轉規律，花開千樹，客人卻仍然不知道春天已經到來。旁敲側擊，正是爲了點明主題。

【English Translation】 English version: Then, how should one turn around and say? 'New branches will grow again next year, disturbing the spring breeze without end.' Dongchan believes that it is difficult to discuss literary talent with the blind, and difficult to discuss sound with the deaf. Since this monk did not understand the intention of (Yanguan)'s arrival, National Teacher (Huizhong) was just a formality. Yunmen said there are no traces to be found, and could not lift the National Teacher. Xuedou said 'One finger points to the sky, one finger points to the earth,' how can you say there is nothing? Also could not lift the National Teacher. Then he drew with the whisk and said, 'The previous entanglements are cut off at once.' So, what exactly is the self-nature Vairocana (the Sambhogakaya Buddha)?' After saying that, he threw down the whisk and walked off the seat. Falinyin said, 'If Dongchan says this, can he still lift the National Teacher?' Nantang Yu said, 'The National Teacher is not helped, and Yunmen's efforts are in vain, just like Xuedou, inevitably seeing ghosts in broad daylight.' Now if someone asks, just say 'The one Qi does not speak but contains images, where do the myriad spirits thank for impartiality.'

Birds fly in the sky, fish swim in the water, rivers and lakes forget each other, clouds and sky are content. If the mind has a trace of attachment, even facing each other is like a thousand miles away. Knowing kindness and repaying kindness, how many are there in the human world? (Hongzhi Jue)

Who is talking about the past in the jade building? The cry of a secluded bird is the most touching. Don't say you don't understand the bitterness of tear stains, the flower slave brewed by the spring breeze is adorable and deeply affectionate. (Tianzhang Yu)

Unexpectedly, already in the toad's cave (moon palace), the cassia trees sway, looking around. Why do men lack ambition? In vain, let women sigh against the autumn wind. (Baiyan Fu)

Yanguan, because Zen Master Fakong arrived, asked about the various meanings in the scriptures. Zen Master Fakong answered them one by one. Yanguan then said, 'Since the Zen Master arrived, I have not been able to act as the host.' Zen Master Fakong said, 'Please, Master, be the host.' Yanguan said, 'It is already late today, let's return to our positions and settle down in emptiness.' The next morning, Yanguan ordered the novice to call Zen Master Fakong. Yanguan looked at the novice and said, 'Tut! This novice is ignorant, calling Zen Master Fakong, but calling a hall guard.' Zen Master Fakong was speechless.

The courteous exchange is completely in accordance with morality, harmonizing with the world, exploring the intentions of the guests. The Hongjun (God of Creation) operates the laws, flowers bloom in thousands of trees, but the guests still do not know that spring has arrived. Indirectly hinting is precisely to clarify the theme.

打喪卻全身。數聲黃鳥青山外。占斷風光作主人。(達變權)

空逐煙火入汴京。客情步步隨人轉。通身出沒老鹽官。龍駕螭驂善舒捲。滯殼禽。有何限。衝霄逸翮從來鮮。(遠庵僼)

明州大梅法常禪師(馬祖一嗣)

住山後。馬祖令僧問。和尚見馬祖得個什麼便住此山。師曰。馬祖向我道即心即佛我。便曏者里住。曰馬祖近日又別。師曰作么生。曰又道非心非佛。師曰。者老漢惑亂人未有了日。任它非心非佛。我祇即心即佛。僧回舉似祖。祖曰梅子熟也。

禾山殷因僧問大梅恁么意作么生。山云真獅子兒。　天井新云。即心即佛。非心非佛。牙齒無筋。舌頭無骨。梅子熟也。是黜罰語。是證明語。長安今夜家家月。幾處笙歌幾處愁。　西遁超云。馬祖添個八兩。連前湊成一斤。大梅已足一斤。何妨佯推八兩。雖然如是。未識他父子針芥水乳在。咄咄。自領三十棒。

祇將馬祖鉛刀子。裂破漫天鐵網羅。碧沼夜敲荷葉雨。至今貧恨一身多。(一關溥)

荷衣松食住深云。蓋是當年錯見人。埋沒一生心即佛。萬年千載不成塵。(野雲南)

郎心葉薄妾冰清。郎說黃金妾不應。假使偶然通一笑。半生誰信守孤燈。(簡翁敬)

多謝尊前窈窕娘。好將幽夢惱襄王。禪心

【現代漢語翻譯】 打喪卻全身。數聲黃鳥青山外。占斷風光作主人。(達變權)

空逐煙火入汴京。客情步步隨人轉。通身出沒老鹽官。龍駕螭驂善舒捲。滯殼禽。有何限。衝霄逸翮從來鮮。(遠庵僼)

明州大梅法常禪師(馬祖一嗣)

住山後。馬祖令僧問。和尚見馬祖得個什麼便住此山。師曰。馬祖向我道即心即佛我。便曏者里住。曰馬祖近日又別。師曰作么生。曰又道非心非佛。師曰。者老漢惑亂人未有了日。任它非心非佛。我祇即心即佛。僧回舉似祖。祖曰梅子熟也。

禾山殷因僧問大梅恁么意作么生。山云真獅子兒。　天井新云。即心即佛。非心非佛。牙齒無筋。舌頭無骨。梅子熟也。是黜罰語。是證明語。長安今夜家家月。幾處笙歌幾處愁。　西遁超云。馬祖添個八兩。連前湊成一斤。大梅已足一斤。何妨佯推八兩。雖然如是。未識他父子針芥水乳在。咄咄。自領三十棒。

祇將馬祖鉛刀子。裂破漫天鐵網羅。碧沼夜敲荷葉雨。至今貧恨一身多。(一關溥)

荷衣松食住深云。蓋是當年錯見人。埋沒一生心即佛。萬年千載不成塵。(野雲南)

郎心葉薄妾冰清。郎說黃金妾不應。假使偶然通一笑。半生誰信守孤燈。(簡翁敬)

多謝尊前窈窕娘。好將幽夢惱襄王。禪心

【English Translation】 Modern Chinese translation: 打喪卻全身。數聲黃鳥青山外。占斷風光作主人。(達變權)

空逐煙火入汴京。客情步步隨人轉。通身出沒老鹽官。龍駕螭驂善舒捲。滯殼禽。有何限。衝霄逸翮從來鮮。(遠庵僼)

明州大梅法常禪師(馬祖一嗣)

住山後。馬祖令僧問。和尚見馬祖得個什麼便住此山。師曰。馬祖向我道即心即佛我。便曏者里住。曰馬祖近日又別。師曰作么生。曰又道非心非佛。師曰。者老漢惑亂人未有了日。任它非心非佛。我祇即心即佛。僧回舉似祖。祖曰梅子熟也。

禾山殷因僧問大梅恁么意作么生。山云真獅子兒。　天井新云。即心即佛。非心非佛。牙齒無筋。舌頭無骨。梅子熟也。是黜罰語。是證明語。長安今夜家家月。幾處笙歌幾處愁。　西遁超云。馬祖添個八兩。連前湊成一斤。大梅已足一斤。何妨佯推八兩。雖然如是。未識他父子針芥水乳在。咄咄。自領三十棒。

祇將馬祖鉛刀子。裂破漫天鐵網羅。碧沼夜敲荷葉雨。至今貧恨一身多。(一關溥)

荷衣松食住深云。蓋是當年錯見人。埋沒一生心即佛。萬年千載不成塵。(野雲南)

郎心葉薄妾冰清。郎說黃金妾不應。假使偶然通一笑。半生誰信守孤燈。(簡翁敬)

多謝尊前窈窕娘。好將幽夢惱襄王。禪心 English version: 打喪卻全身。數聲黃鳥青山外。占斷風光作主人。(Da Bian Quan)

空逐煙火入汴京。客情步步隨人轉。通身出沒老鹽官。龍駕螭驂善舒捲。滯殼禽。有何限。衝霄逸翮從來鮮。(Yuan An Fan)

Zen Master Damei Fachang (大梅法常禪師) of Mingzhou (明州) (Successor of Mazu (馬祖))

After residing on the mountain, Mazu (馬祖) sent a monk to ask: 'What did the Master see in Mazu (馬祖) that made you reside on this mountain?' The Master said, 'Mazu (馬祖) told me that 'the mind itself is the Buddha (即心即佛)' so I resided here.' The monk said, 'Mazu (馬祖) has recently changed his teaching.' The Master said, 'How so?' The monk said, 'He now says 'neither mind nor Buddha (非心非佛).' The Master said, 'That old man is confusing people without end. Let him say neither mind nor Buddha (非心非佛). I only say the mind itself is the Buddha (即心即佛).' The monk returned and reported this to Mazu (馬祖). Mazu (馬祖) said, 'The plums are ripe.'

Monk Yin of Heshan (禾山殷因) asked Damei (大梅), 'What is the meaning of this?' Shan (山) said, 'A true lion's cub.'　Tianjing Xin (天井新) said, 'The mind itself is the Buddha (即心即佛), neither mind nor Buddha (非心非佛), teeth without tendons, tongue without bones. 'The plums are ripe' is a word of dismissal, a word of proof. 'In Chang'an (長安) tonight, every house has the moon; how many places have singing and dancing, how many have sorrow?'　Xidun Chao (西遁超) said, 'Mazu (馬祖) added eight taels, making it one catty in total. Damei (大梅) already had one catty; why pretend to push back eight taels? Although it is so, he does not recognize the needle and mustard seed, water and milk between father and son. Tut tut. Take thirty blows yourself.'

Only using Mazu's (馬祖) lead knife, I tear apart the iron net covering the sky. The green pond knocks on the lotus leaf in the night rain, and to this day, I hate being poor and alone. (Yi Guan Pu (一關溥))

Wearing lotus leaves and eating pine, I live in the deep clouds. It is because I mistakenly saw people in the past. Burying a lifetime in 'the mind itself is the Buddha (即心即佛),' for ten thousand years, it will not turn to dust. (Ye Yun Nan (野雲南))

The heart of the lover is as thin as a leaf, the concubine's purity is like ice. The lover speaks of gold, but the concubine does not respond. Even if there is a smile by chance, who would believe that she guards the lonely lamp for half her life? (Jian Weng Jing (簡翁敬))

Thank you, beautiful lady before me, for using your beautiful dreams to trouble the King of Xiang (襄王). Zen mind

已作沾泥絮。不逐東風上下狂。(五祖蕉)

大梅因龐居士問。久向大梅。未審梅子熟也未。師曰。熟也。你向甚處下口。曰百雜碎。師伸手曰還我核子來。士無語。

翠巖芝云。此二人大似把手上高山。又云。二人前不至村后不迭店。　寶峰文云。且道二人相見還有優劣也無。　大梅幟代龐公云。嚼破里頭仁。用核作么。復呵呵笑云。恁么道也是臘月扇子。　國清英云。二大老本是同根生。相煎何太急。

大梅梅子熟。龐老已先知。正眼驗真妄。相逢拍手歸。(松源岳)

龐公親到豎降旗。一劍當頭斬萬機。不是從前生咬破。為他梅子熟多時。(辛庵儔)

大梅因夾山與定山同行。定曰生死中無佛即無生死。夾曰生死中有佛即不迷生死。二人互相不肯。同上大梅。夾乃問。不知那個親那個疏。師曰。一親一疏。夾曰未審那個親。師曰且去明日來。次日上方丈。夾再問。師曰。親者不問。問者不親。夾山住院后曰。當時在大梅失卻一隻眼。

云峰悅云。夾山祇知失卻一隻眼。殊不知換得一隻眼。　翠峰顯云。夾山畢竟不知換得一隻眼。大梅當時聞舉。以棒一時打出。豈止劃斷兩人葛藤。亦乃為天下宗匠。　昭覺勤云。生死為諸佛根基。諸佛乃生死爐韛。若解險絕承當。即證六通

【現代漢語翻譯】 現代漢語譯本：

已化作沾滿泥土的柳絮，不再像東風中的飛絮那樣瘋狂地上下飄動。（五祖法演禪師評論大梅法常）

龐蘊居士問大梅法常禪師：『我仰慕大梅禪師很久了，不知大梅的梅子熟了嗎？』

大梅禪師說：『熟了。你從哪裡下口呢？』

龐蘊居士說：『百雜碎。』

大梅禪師伸手說：『還我梅核來。』

龐蘊居士無語。

翠巖可真禪師評論說：『這兩人就像手把手地登上高山。』又說：『這兩人前不著村，后不著店。』

寶峰文禪師評論說：『且說這兩人相見，還有優劣之分嗎？』

大梅法常禪師代龐蘊居士回答說：『嚼破了裡面的仁，還要梅核做什麼？』又呵呵笑著說：『這麼說，也像是臘月的扇子。』

國清行英禪師評論說：『這兩位大德本來就是同根所生，又何必互相煎熬呢？』

大梅的梅子熟了，龐蘊老居士早已知曉。用正眼來驗證真假，相逢一笑，攜手而歸。（松源崇岳禪師）

龐蘊居士親自到來，豎起降伏的旗幟，一劍當頭斬斷萬種思慮。不是從前就已生吞活剝，只因爲大梅的梅子成熟已久。（辛庵儔禪師）

大梅法常禪師因為夾山善會禪師與定山禪師同行，定山禪師說：『生死之中沒有佛，那就是沒有生死。』夾山禪師說：『生死之中有佛，那就是不迷惑于生死。』兩人互相不肯相讓，一同去拜訪大梅禪師。夾山禪師於是問道：『不知哪個更親近，哪個更疏遠？』

大梅禪師說：『一親一疏。』

夾山禪師說：『不知哪個更親近？』

大梅禪師說：『親近的人不問，問的人不親近。』

夾山禪師後來住持寺院后說：『當時在大梅禪師那裡失去了一隻眼睛。』

云峰悅禪師評論說：『夾山禪師只知道失去了一隻眼睛，卻不知道換得了一隻眼睛。』

翠峰顯禪師評論說：『夾山禪師畢竟不知道換得了一隻眼睛。大梅禪師當時聽了這話，用棒子一下子打出去，豈止是劃斷了兩人的葛藤，也是爲了天下的宗師。』

昭覺克勤禪師評論說：『生死是諸佛的根基，諸佛是生死的風箱。如果懂得在危險絕境中承擔，就能證得六神通。』 English version:

Already turned into willow catkins covered with mud, no longer wildly flying up and down like catkins in the east wind. (Commentary by Zen Master Wuzu Fayan on Zen Master Damei Fachang)

Pang Yun (a lay Buddhist) asked Zen Master Damei Fachang: 'I have admired Damei for a long time. I wonder if the plums of Damei are ripe?'

Zen Master Damei said: 'They are ripe. Where do you start to eat them?'

Pang Yun said: 'A mixed mash.'

Zen Master Damei stretched out his hand and said: 'Give me back the plum pit.'

Pang Yun was speechless.

Zen Master Cuiyan Kezhen commented: 'These two are very much like holding hands to climb a high mountain.' He also said: 'These two are neither near a village in front nor a shop behind.'

Zen Master Baofeng Wen commented: 'Let's say these two meet, is there any superiority or inferiority?'

Zen Master Damei Fachang, on behalf of Pang Yun, replied: 'Having chewed through the kernel inside, what's the use of the pit?' Then he laughed and said: 'Saying it like that, it's also like a fan in the twelfth month.'

Zen Master Guoqing Xingying commented: 'These two great elders are originally born from the same root, why bother to torment each other so urgently?'

The plums of Damei are ripe, and the old lay Buddhist Pang Yun already knew it. Use the true eye to verify truth and falsehood, meet with a smile, and return hand in hand. (Zen Master Songyuan Chongyue)

Pang Yun personally arrived, raising the flag of surrender, a sword cutting off myriad thoughts at the head. It's not that he hadn't swallowed it raw before, it's just because the plums of Damei have been ripe for a long time. (Zen Master Xinan Chou)

Because Zen Master Jiashan Shanhui and Zen Master Dingshan were traveling together, Zen Master Dingshan said: 'If there is no Buddha in birth and death, then there is no birth and death.' Zen Master Jiashan said: 'If there is a Buddha in birth and death, then one is not confused by birth and death.' The two refused to yield to each other and went to visit Zen Master Damei together. Zen Master Jiashan then asked: 'I wonder which is closer and which is more distant?'

Zen Master Damei said: 'One is close and one is distant.'

Zen Master Jiashan said: 'I wonder which is closer?'

Zen Master Damei said: 'Those who are close do not ask, those who ask are not close.'

Zen Master Jiashan later said after residing in the monastery: 'At that time, I lost one eye at Zen Master Damei's place.'

Zen Master Yunfeng Yue commented: 'Zen Master Jiashan only knew that he had lost one eye, but he didn't know that he had gained one eye.'

Zen Master Cuifeng Xian commented: 'Zen Master Jiashan ultimately did not know that he had gained one eye. Zen Master Damei, upon hearing this, struck out with a stick, not only cutting off the entanglements of the two, but also for the masters of the world.'

Zen Master Zhaojue Keqin commented: 'Birth and death are the foundation of all Buddhas, and the Buddhas are the bellows of birth and death. If one understands how to undertake in dangerous and desperate situations, one can attain the six supernormal powers.'

【English Translation】 Already turned into willow catkins covered with mud, no longer wildly flying up and down like catkins in the east wind. (Commentary by Zen Master Wuzu Fayan on Zen Master Damei Fachang) Pang Yun (a lay Buddhist) asked Zen Master Damei Fachang: 'I have admired Damei for a long time. I wonder if the plums of Damei are ripe?' Zen Master Damei said: 'They are ripe. Where do you start to eat them?' Pang Yun said: 'A mixed mash.' Zen Master Damei stretched out his hand and said: 'Give me back the plum pit.' Pang Yun was speechless. Zen Master Cuiyan Kezhen commented: 'These two are very much like holding hands to climb a high mountain.' He also said: 'These two are neither near a village in front nor a shop behind.' Zen Master Baofeng Wen commented: 'Let's say these two meet, is there any superiority or inferiority?' Zen Master Damei Fachang, on behalf of Pang Yun, replied: 'Having chewed through the kernel inside, what's the use of the pit?' Then he laughed and said: 'Saying it like that, it's also like a fan in the twelfth month.' Zen Master Guoqing Xingying commented: 'These two great elders are originally born from the same root, why bother to torment each other so urgently?' The plums of Damei are ripe, and the old lay Buddhist Pang Yun already knew it. Use the true eye to verify truth and falsehood, meet with a smile, and return hand in hand. (Zen Master Songyuan Chongyue) Pang Yun personally arrived, raising the flag of surrender, a sword cutting off myriad thoughts at the head. It's not that he hadn't swallowed it raw before, it's just because the plums of Damei have been ripe for a long time. (Zen Master Xinan Chou) Because Zen Master Jiashan Shanhui and Zen Master Dingshan were traveling together, Zen Master Dingshan said: 'If there is no Buddha in birth and death, then there is no birth and death.' Zen Master Jiashan said: 'If there is a Buddha in birth and death, then one is not confused by birth and death.' The two refused to yield to each other and went to visit Zen Master Damei together. Zen Master Jiashan then asked: 'I wonder which is closer and which is more distant?' Zen Master Damei said: 'One is close and one is distant.' Zen Master Jiashan said: 'I wonder which is closer?' Zen Master Damei said: 'Those who are close do not ask, those who ask are not close.' Zen Master Jiashan later said after residing in the monastery: 'At that time, I lost one eye at Zen Master Damei's place.' Zen Master Yunfeng Yue commented: 'Zen Master Jiashan only knew that he had lost one eye, but he didn't know that he had gained one eye.' Zen Master Cuifeng Xian commented: 'Zen Master Jiashan ultimately did not know that he had gained one eye. Zen Master Damei, upon hearing this, struck out with a stick, not only cutting off the entanglements of the two, but also for the masters of the world.' Zen Master Zhaojue Keqin commented: 'Birth and death are the foundation of all Buddhas, and the Buddhas are the bellows of birth and death. If one understands how to undertake in dangerous and desperate situations, one can attain the six supernormal powers.'

八解。　雪竇云云。祇如失卻一隻眼換得一隻眼。同別在甚麼處。若檢點得出。許你具一隻眼。不然。更為下個註腳。失卻一隻換一隻。今朝卻是四月一。一年三百六十日。每日缽盂兩度濕。參。　古南門云。翠峰醉后添杯。不知大梅牙如劍樹。二老葛藤早已劃斷。夾山失卻一隻眼。過後方知那一隻眼向甚處去也。古南確實評量。有佛無佛。死生生死。一翳在眼。空花亂墜。

未曾拈出定盤星。多少行家怨不平。待得權衡來就手。方知斤兩自分明。(心聞賁)

同行自古不相肯。峰頂老人何足論。山凹落盡桃花片。流水依前繞竹門。(懶庵樞)

竹籬茅舍酒旗斜。一個葫蘆敗兩家。酒後不知天與地。歸來滿地是桃花。(雪庵瑾)

苦瓜連根苦。甜瓜徹蒂甜。兩般滋味惡。終后入黃泉。(應庵華)

佛之一字強安排。有無生死一坑埋。大梅老子舌無骨。臘月蓮花火里栽。(云巢巖)

青天白日。切忌尋覓。更問如何。抱贓叫屈。(無門開)

大梅因僧問如何是西來意。師曰西來無意。

鹽官安聞云。一個棺材兩個死漢。　玄沙備云。鹽官是作家。　雪竇顯云。三個也有。　黃龍新云。三個也有。是死漢是活漢。　昭覺勤云。一串穿卻。

活中死眼。無作有用。

【現代漢語翻譯】 現代漢語譯本 八解。雪竇（Xuedou，人名）說。比如失去一隻眼睛換得一隻眼睛，相同和不同之處在哪裡？如果能辨別出來，就認可你擁有一隻眼睛。不然，再加一句註解：失去一隻換一隻，今天卻是四月初一。一年三百六十日，每天缽盂（bo yu，僧人使用的食器）兩次濕潤。參（can，參禪）。 古南門（Gunanmen，地名）說。翠峰（Cuifeng，山名）醉后還要添酒，不知大梅（Damei，人名）牙齒如劍樹。二老（指大梅和翠峰）的糾葛早已斷開。夾山（Jiashan，人名）失去一隻眼睛，過後才知道那一隻眼睛到哪裡去了。古南確實評論衡量，有佛無佛，生死死生，一翳（yi，眼病）在眼，空花亂墜。 未曾拿出定盤星，多少行家抱怨不平。等到權衡來到手中，方知斤兩自己分明。(心聞賁（Xinwen Ben，人名）) 同行自古不相肯，峰頂老人何足論。山凹落盡桃花片，流水依舊繞竹門。(懶庵樞（Lan'an Shu，人名）) 竹籬茅舍酒旗斜，一個葫蘆敗兩家。酒後不知天與地，歸來滿地是桃花。(雪庵瑾（Xue'an Jin，人名）) 苦瓜連根苦，甜瓜徹蒂甜。兩般滋味惡，終后入黃泉。(應庵華（Ying'an Hua，人名）) 佛之一字強安排，有無生死一坑埋。大梅老子舌無骨，臘月蓮花火里栽。(云巢巖（Yunchao Yan，人名）) ****。切忌尋覓，更問如何，抱贓叫屈。(無門開（Wumen Kai，人名）) 大梅（Damei，人名）因僧人問如何是西來意（xilaiyi，禪宗用語，指達摩祖師從西方來到中國的目的）。大梅說：西來無意。 鹽官安（Yanguan An，人名）說：一個棺材兩個死人。玄沙備（Xuansha Bei，人名）說：鹽官是行家。雪竇顯（Xuedou Xian，人名）說：三個也有。黃龍新（Huanglong Xin，人名）說：三個也有，是死人是活人？昭覺勤（Zhaojue Qin，人名）說：一串穿卻。 活中死眼，無作有用。

【English Translation】 English version Eight Liberations. Xuedou (雪竇, a person's name) said: 'It's like losing one eye and getting another. What's the same and what's different? If you can discern it, I'll acknowledge you have one eye. If not, I'll add another annotation: Losing one eye and getting another, but today is the first day of the fourth month. Three hundred and sixty days a year, the alms bowl (缽盂, bo yu, a monk's eating utensil) is wet twice a day. Meditate (參, can, to practice Chan Buddhism).' Gunanmen (古南門, a place name) said: 'Cuifeng (翠峰, a mountain name) adds wine after being drunk, unaware that Damei's (大梅, a person's name) teeth are like sword trees. The entanglement of the two old men (referring to Damei and Cuifeng) has long been severed. Jiashan (夾山, a person's name) lost one eye, and only later realized where that eye had gone.' Gu Nan truly comments and measures, whether there is Buddha or not, birth and death, death and life, a cataract (翳, yi, an eye disease) in the eye, empty flowers falling in disarray. 'Never has the steelyard been produced, how many experts complain of unfairness. Waiting for the balance to come to hand, then one knows the weight is clearly distinguished.' (Xinwen Ben (心聞賁, a person's name)) 'Companions have never agreed since ancient times, the old man on the peak is not worth discussing. Peach blossoms have fallen completely in the mountain hollow, the flowing water still circles the bamboo gate.' (Lan'an Shu (懶庵樞, a person's name)) 'A bamboo fence and thatched hut with a slanting wine flag, one gourd ruins two families. After drinking, one doesn't know heaven and earth, returning to find the ground covered in peach blossoms.' (Xue'an Jin (雪庵瑾, a person's name)) 'A bitter gourd is bitter from the root, a sweet melon is sweet through the stem. Both kinds of flavors are bad, ultimately entering the Yellow Springs.' (Ying'an Hua (應庵華, a person's name)) 'The word 'Buddha' is forcibly arranged, existence and non-existence, birth and death are buried in one pit. Old Master Damei has no bones in his tongue, lotus flowers in the twelfth month are planted in the fire.' (Yunchao Yan (雲巢巖, a person's name)) '****. Absolutely avoid seeking, and don't ask 'how', accusing others while holding stolen goods.' (Wumen Kai (無門開, a person's name)) Damei (大梅, a person's name) asked a monk about the meaning of the 'Western Coming' (西來意, xilaiyi, a Zen term referring to Bodhidharma's purpose in coming to China). Damei said: 'The Western Coming has no meaning.' Yanguan An (鹽官安, a person's name) said: 'One coffin, two dead men.' Xuansha Bei (玄沙備, a person's name) said: 'Yanguan is an expert.' Xuedou Xian (雪竇顯, a person's name) said: 'There are three too.' Huanglong Xin (黃龍新, a person's name) said: 'There are three too, are they dead men or living men?' Zhaojue Qin (昭覺勤, a person's name) said: 'One string pierces through.' A dead eye in the living, non-action is useful.

方寸不移。十方獨弄。巧拙不到處。鹽官有出身。親言出親口。雞犬鬧比鄰。(月堂昌二)

因事長智。認渠遭累。翻身曉行。全家富貴。競頭抬薦自埋沒。逆順是非誰可出。提起是令放得行。兩手扶犁水過膝。

大梅一日示徒曰。來莫可抑。往莫可追。從容聞鼯鼠聲乃曰。即此物。非它物。汝善護持。吾當逝矣。

雪竇顯云。者漢生前莽鹵。死後顢頇。即此物非他物。是何物。還有分付處也無。有般漢不解截斷大梅腳跟。祇管道貪程太速。　寶峰文云。既非他物。是什麼物。　地藏恩云。是什麼語話。　興善廣云。者漢臨歾猶口中水漉漉底。即此物非他物。顢頇不少。咄。

師初得道。即心是佛。最後示徒。物非他物。窮萬法源。徹千聖骨。真化不移。何妨出沒。(永明壽)

婺州五泄山靈默禪師(馬祖一嗣)

初謁石頭便問。一言相契即住。不契即去。頭據座。師便行。頭召阇黎。師回首。頭曰。從生至死祇是者個。回頭轉腦作么。師大悟。乃拗折拄杖棲止焉。

洞山價云。當時若不是五泄先師大難承當。然雖如此。猶涉程途。　長慶雲。險。　玄覺云。那個是涉在途處。有僧云。為伊三寸途中薦得所以在途。覺云。為復薦得自己。為復薦得三寸。若是自己。為什麼

成三寸。若是三寸。為甚麼悟去。且道洞山意作么生。　翠巖芝云。石頭據座。五泄回首。石頭召他卻成多事。　云峰悅云。大小石頭坐不定。把不住。似者擔板漢。放去便休。又喚回。被他糊塗一上。道我向者里有個悟處。驢年夢見。　溈山行雲。五泄當時便去。可謂坐斷天下人舌頭。既被喚回。已是糊塗不少。拗折拄杖。也是賊過張弓。祇如石頭據座意作么生。　地藏恩云。祇合與么去。不合與么來。

在途在舍若為酬。莫把先師一例求。雄雄氣宇如王者。未免半邊無髑髏。(龍門遠)

欲去高聲喚得回。當時心眼一齊開。要知不假修持力。生死悠悠任往來。(成枯木)

幽州盤山寶積禪師(馬祖一嗣)

初參馬祖作街坊。一日出門見人舁喪。歌郎振鈴曰。紅輪決定沈西去。未委靈魂往那方。孝子哭哀哀。師忽省悟。

云居莊云。大小盤山祇認得個昭昭靈靈。者里若有者般人。必然別有生涯。且道是什麼生涯。鴛鴦繡出從君看。不把金針度與人。

哀哀相應便承當。畢竟魂靈往那方。踴躍自然全體露。始知遍界不曾藏。(海印信)

未審靈魂往那方。無棲泊處露堂堂。水向石邊流出冷。風從花里過來香。(月林觀)

忽聞幕下哭哀哀。頓使天臺對五臺。風月一

【現代漢語翻譯】 現代漢語譯本： 縮成三寸。如果（靈魂）是三寸，為什麼（孝子）會因此領悟？且說洞山（良價禪師）的用意是什麼？ 翠巖芝（圓）云：石頭（希遷禪師）佔據座位，五泄（靈默禪師）回頭（看他）。石頭召喚他，反而成了多事。 云峰悅云：大小石頭（希遷禪師）坐不安穩，把持不住。像個挑擔板的人，放手就該停止，又喚回來。被他糊塗了一下，說我在這裡有個領悟之處，真是驢年才能夢見。 溈山行雲：五泄（靈默禪師）當時就該離開，可謂是堵住了天下人的嘴。既然被喚回來，已經糊塗不少。拗斷拄杖，也是賊走了才張弓。 就像石頭（希遷禪師）佔據座位，他的用意是什麼？ 地藏恩云：只應該那樣離開，不應該那樣回來。

在旅途在客舍如何酬對？不要把先師（的教誨）一概照搬。雄壯的氣宇如同王者，也免不了半邊沒有頭顱。（龍門遠）

想要離開卻高聲喚得回來，當時心眼一齊打開。要知道不憑藉修持的力量，生死悠悠任憑往來。（成枯木）

幽州盤山寶積禪師（馬祖道一的後代）

最初參拜馬祖（道一）時在街坊，一天出門看見有人抬著喪事。歌郎搖著鈴鐺說：『紅日必定向西沉落，不知靈魂往哪裡去。』孝子哭得悲哀。禪師忽然醒悟。

云居莊云：大小盤山（寶積禪師）只認識那昭昭靈靈的東西。這裡如果有這樣的人，必然另有生計。且說是什麼生計？鴛鴦繡出來任你觀看，不把金針傳授給人。

悲哀的哭聲相應就承擔下來，畢竟靈魂往哪裡去？踴躍自然全體顯露，才知道遍及世界不曾隱藏。（海印信）

不知道靈魂往哪裡去？沒有棲息之處，赤裸裸地顯露出來。水向石頭邊流出清冷，風從花叢里吹來芬芳。（月林觀）

忽然聽到幕下哭得悲哀，頓時使天臺山（佛教名山）與五臺山（佛教名山）相對。風月一（樣）。

【English Translation】 English version: Shrunk to three inches. If (the soul) is three inches, why did (the filial son) attain enlightenment because of it? Moreover, what was Dongshan's (Liangjie Chan Master's) intention? Cuiyan Zhi (Yuan) said: Shitou (Xiqian Chan Master) occupied the seat, and Wuxie (Lingmo Chan Master) turned his head (to look at him). Shitou summoned him, but it became meddlesome. Yunfeng Yue said: Big and small Shitou (Xiqian Chan Master) couldn't sit still, couldn't hold on. Like a plank carrier, he should have stopped when he let go, but he called him back again. He was confused for a moment, saying that I had an enlightenment here, which is only seen in a donkey's year dream. Weishan Xing said: Wuxie (Lingmo Chan Master) should have left at that time, which can be said to have blocked the mouths of people all over the world. Since he was called back, he was already quite confused. Breaking the staff is like drawing a bow after the thief has left. Just like Shitou (Xiqian Chan Master) occupying the seat, what was his intention? Dizang En said: He should have left like that, and should not have come back like that.

How to respond on the road and in the inn? Don't copy the teachings of the former masters in the same way. The majestic spirit is like a king, but he cannot avoid having half a skull. (Longmen Yuan)

Wanting to leave but loudly calling him back, at that time the mind's eye opened together. Know that without relying on the power of cultivation, life and death are leisurely and free to come and go. (Cheng Kumu)

Youzhou Panshan Baoji Chan Master (a descendant of Mazu Daoyi)

When he first visited Mazu (Daoyi), he was in the neighborhood. One day, he went out and saw someone carrying a funeral. The singer shook the bell and said: 'The red sun will surely sink to the west, I don't know where the soul is going.' The filial son cried sadly. The Chan Master suddenly woke up.

Yunjuzhuang said: Big and small Panshan (Baoji Chan Master) only recognize the bright and spiritual thing. If there is such a person here, there must be another livelihood. Moreover, what is the livelihood? The mandarin ducks are embroidered for you to watch, but the golden needle is not passed on to others.

The sad cries respond and are taken on, after all, where does the soul go? Leaping and naturally the whole body is revealed, and then it is known that it has never been hidden throughout the world. (Haiyin Xin)

Don't know where the soul is going? There is no place to rest, nakedly revealed. Water flows out cold by the stone, and the wind comes fragrant from the flowers. (Yuelin Guan)

Suddenly hearing the sad cries under the curtain, it suddenly made Tiantai Mountain (Buddhist mountain) face Wutai Mountain (Buddhist mountain). The wind and moon are the same.

天今古在。通身是口也難開。(誰庵演)

薤歌聲咽些聲長。聽得哀哀忽斷腸。依舊紅輪西畔沒。大千無地著淒涼。(天目禮)

薤露淒涼亦可憐。白楊丹旐去翩翩。哀哀聲里無訊息。打著南邊動北邊。(北澗簡)

盤山一日于街市見人買肉曰精底割一塊來。屠兒放下刀叉手曰。長史。那塊不是精底。師大悟。歸舉似祖。祖印可之。

個事分明不覆藏。頭頭物物自相當。千言萬語無人會。又逐流鶯過短墻。(南華昺)

江邊送客上扁舟。相對漁翁暗擲鉤。一掣錦鱗隨手上。遠山疊疊水悠悠。(妙峰善)

半畝荒塘一鑒開。天光雲影共徘徊。啼鶯喚醒佳人夢。故友親從邗上來。(拳石沃)

盤山曰。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤極則。

天童覺云。有錢不解使。解使又無錢。作么生得十成去。娶他年少婦。須是白頭兒。　報恩秀云。今時路頭不得全體。非心非佛有缺神用。欲得十成去。除是三冬向火六月賣冰始得。所以道。娶他年少婦。須是白頭兒。然則調和琴瑟一句作么生道。長翁短婆婆。遞互廝折磨。

盤山曰。三界無法何處求心。四大本空佛依何住。璇璣不動寂爾無言。覿面相呈更無餘事。珍重。

三界無法何處求心。

【現代漢語翻譯】 現代漢語譯本： 『天今古在。通身是口也難開。』(誰庵演)

這句話的意思是，真理或實相超越了時間，即使全身都是口，也難以完全表達。這強調了語言的侷限性，以及實相的不可言說性。

『薤歌聲咽些聲長。聽得哀哀忽斷腸。依舊紅輪西畔沒。大千無地著淒涼。』(天目禮)

這描述了送葬的場景，薤歌（輓歌）的聲音低沉而悠長，聽起來令人悲傷欲絕。太陽依舊西沉，整個世界都充滿了淒涼之感。表達了對死亡的哀悼和人生的無常。

『薤露淒涼亦可憐。白楊丹旐去翩翩。哀哀聲里無訊息。打著南邊動北邊。』(北澗簡)

薤葉上的露水淒涼而可憐，白楊樹和紅色的旗幟在風中飄動。哀傷的聲音中沒有任何訊息，彷彿觸動了四面八方。這進一步描繪了葬禮的場景，以及死亡帶來的影響。

盤山（Yunju Daoying，云居道膺）一日在街市上看見有人買肉，說：『割一塊精肉來。』屠夫放下刀，叉手說：『長史（古代官名，這裡是尊稱）。那塊不是精肉。』盤山（Yunju Daoying，云居道膺）因此大悟，回去告訴了他的老師，他的老師認可了他的領悟。

這個故事說明，開悟往往來自於日常的細節，需要敏銳的觀察和深刻的思考。

『個事分明不覆藏。頭頭物物自相當。千言萬語無人會。又逐流鶯過短墻。』(南華昺)

這件事非常明白，沒有什麼可以隱藏的。每一件事物都有其自身的價值和意義。即使說了一千句一萬句，也沒有人能夠真正理解，只能眼看著黃鶯飛過矮墻。強調了真理的顯而易見，以及語言的侷限性。

『江邊送客上扁舟。相對漁翁暗擲鉤。一掣錦鱗隨手上。遠山疊疊水悠悠。』(妙峰善)

在江邊送別客人登上小船，與漁翁相對，他悄悄地拋出魚鉤。輕輕一拉，一條美麗的魚就上鉤了。遠處的山巒重重疊疊，江水悠長而平靜。這描繪了一幅寧靜而富有禪意的畫面。

『半畝荒塘一鑒開。天光雲影共徘徊。啼鶯喚醒佳人夢。故友親從邗上來。』(拳石沃)

半畝荒廢的池塘像一面鏡子一樣展開，天空的光芒和雲彩的影子在其中徘徊。啼叫的黃鶯喚醒了佳人的美夢，老朋友親自從邗（Hán，古地名）地趕來。這描繪了一幅寧靜而美好的畫面，充滿了生機和希望。

盤山（Yunju Daoying，云居道膺）說：『如果說即心即佛，那麼現在還沒有進入玄妙的境界。如果說非心非佛，那也只是指向了最終的法則。』

這句話闡述了「即心即佛」和「非心非佛」的辯證關係，強調了超越二元對立的重要性。

天童覺（Tiantong Jue，天童覺）說：『有錢不會用，會用又沒有錢。怎樣才能十全十美呢？娶個老妻，必須是白頭偕老。』報恩秀（Baoen Xiu，報恩秀）說：『現在的路子不能完全把握，非心非佛有所欠缺。想要十全十美，除非三九天烤火，六月賣冰才行。所以說，娶個老妻，必須是白頭偕老。』那麼，『調和琴瑟』這句話該怎麼說呢？老翁和老婦，互相折磨。』

這段對話用生動的比喻說明了人生的不完美，以及追求圓滿的困難。強調了在不完美中尋找和諧的重要性。

盤山（Yunju Daoying，云居道膺）說：『三界沒有法，到哪裡去求心？四大本空，佛又依什麼而住？璇璣不動，寂靜無言。面對面地呈現，沒有其他的事情。珍重。』

這句話闡述了萬法皆空的道理，強調了直接體驗實相的重要性。一切法皆是虛妄，不應執著于外在的追求，而應迴歸內在的覺醒。

『三界無法何處求心。』

三界之內沒有固定的法則，又從何處去尋求心呢？

【English Translation】 English version: 'Heaven, now and in ancient times, exists. Even with a body full of mouths, it's hard to open.' (Yan of Shuin)

This means that truth or reality transcends time, and even if one had a body full of mouths, it would be difficult to fully express it. This emphasizes the limitations of language and the ineffability of reality.

'The sound of the Elegy of Allium is choked, some sounds are long. Hearing it, sorrowful, suddenly breaks the heart. Still, the red sun sets in the west. The vast world has no place for desolation.' (Li of Tianmu)

This describes a funeral scene, where the sound of the Elegy of Allium (a funeral song) is low and long, sounding heartbreaking. The sun still sets in the west, and the whole world is filled with a sense of desolation. It expresses mourning for death and the impermanence of life.

'The dew on the Allium is bleak and pitiful. White poplars and red banners flutter. In the sorrowful sound, there is no news. Striking the south, moving the north.' (Jian of Beijian)

The dew on the Allium leaves is bleak and pitiful, white poplars and red banners flutter in the wind. There is no news in the sorrowful sound, as if touching all directions. This further depicts the funeral scene and the impact of death.

One day, Panshan (Yunju Daoying) saw someone buying meat in the market and saying, 'Cut a piece of lean meat.' The butcher put down his knife, clasped his hands, and said, 'Official (an ancient title, here a term of respect). That piece is not lean meat.' Panshan (Yunju Daoying) was greatly enlightened by this and told his teacher, who approved of his enlightenment.

This story illustrates that enlightenment often comes from everyday details and requires keen observation and deep reflection.

'This matter is clear and not hidden. Each thing is appropriate in itself. A thousand words, ten thousand words, no one understands. Again, chasing the oriole over the low wall.' (Bing of Nanhua)

This matter is very clear, and there is nothing to hide. Every thing has its own value and meaning. Even if you say a thousand words or ten thousand words, no one can truly understand, and you can only watch the oriole fly over the low wall. It emphasizes the obviousness of truth and the limitations of language.

'Sending a guest on a small boat by the river. Facing each other, the fisherman secretly casts his hook. With a pull, a brocade carp is in hand. Distant mountains overlap, the water is long and leisurely.' (Shan of Miaofeng)

Saying goodbye to a guest boarding a small boat by the river, facing the fisherman, who quietly casts his hook. With a gentle pull, a beautiful fish is hooked. The distant mountains overlap, and the river is long and peaceful. This depicts a peaceful and Zen-like scene.

'Half an acre of barren pond opens like a mirror. The light of the sky and the shadows of the clouds linger together. The singing oriole awakens the dream of a beautiful woman. An old friend personally comes from Han.' (Wo of Quanshi)

Half an acre of barren pond unfolds like a mirror, the light of the sky and the shadows of the clouds linger within. The singing oriole awakens the beautiful woman's dream, and an old friend personally comes from Han (an ancient place name). This depicts a peaceful and beautiful scene, full of vitality and hope.

Panshan (Yunju Daoying) said, 'If you say that the mind is the Buddha, then you have not yet entered the realm of mystery. If you say that the mind is not the Buddha, then you are only pointing to the ultimate law.'

This statement elaborates on the dialectical relationship between 'the mind is the Buddha' and 'the mind is not the Buddha,' emphasizing the importance of transcending dualistic opposition.

Tiantong Jue said, 'Having money but not knowing how to use it, knowing how to use it but not having money. How can one achieve perfection? Marry an old wife, it must be until white hair.' Baoen Xiu said, 'The path now cannot be fully grasped, the mind is not the Buddha is somewhat lacking. If you want to achieve perfection, unless you warm yourself by the fire in the dead of winter and sell ice in June. Therefore, it is said, marry an old wife, it must be until white hair.' Then, how should the phrase 'harmonizing the zither' be said? The old man and the old woman, torment each other.'

This dialogue uses vivid metaphors to illustrate the imperfection of life and the difficulty of pursuing perfection. It emphasizes the importance of finding harmony in imperfection.

Panshan (Yunju Daoying) said, 'In the three realms, there is no law, where to seek the mind? The four elements are originally empty, on what does the Buddha rely to dwell? The celestial pivot does not move, silent and without words. Presenting face to face, there is nothing else. Treasure it.'

This statement elaborates on the principle that all dharmas are empty, emphasizing the importance of directly experiencing reality. All dharmas are illusory, and one should not be attached to external pursuits but should return to inner awakening.

'In the three realms, there is no law, where to seek the mind?'

Within the three realms, there is no fixed law, so where should one seek the mind?

白雲為蓋流水作琴。一曲兩曲無人會。雨過夜塘秋水深。(翠峰顯)

青青入座當軒竹。黯黯遮門對面山。更有一般堪羨處。夜深流水響潺潺。(佛鑒勤)

三界無法何處求心。山容雨過鬆韻風吟。橫眠倒臥無餘事。一任莓苔滿地侵。(佛性泰)

山舍無塵分外清。石榴花發透簾明。槐陰滿地日卓午。夢覺流鶯時一聲。(掩室開)

依依楊柳欲藏鴉。社后東風捲落花。理策邀朋何處好。山南山北看桑麻。(愚谷困)

江上漁翁把釣垂。生涯隨處不須歸。夜深月下饒清夢。風壓輕云貼水飛。(云峨喜)

盤山示眾。心月孤圓。光吞萬象。光非照境。境亦非存。光境俱忘。復是何物。

洞山價云。光境未忘復是何物。　雲門偃云。直饒恁么猶是半途。未是透脫一路。良久云。天臺華頂。　徑山杲云。白鷺下田千點雪。黃鸝上樹一枝花。　清化嶾喝一喝云。字經三寫烏焉成馬。　東明鑑舉光境俱忘復是何物。喝一喝云。是什麼。光境未忘復是何物。乃舉拂云。喚者個作什麼。復喝一喝。

光非照境境非存。光境俱忘復是痕。百鳥不來春已老。落花流水繞孤村。(肯堂充)

描不成兮畫不成。臥龍長怖碧潭清。擬心湊泊終難會。達者應須暗裡驚。(松源岳)

【現代漢語翻譯】 現代漢語譯本：

以白雲為頂蓋，以流淌的溪水為琴。彈奏一曲兩曲，卻無人能夠領會。雨後夜晚的池塘，秋水顯得格外深沉。（翠峰顯） 青翠的竹子在座位旁生長，正對著軒敞的窗戶。濃郁的綠色遮蔽著門前相對的山巒。更有一樣令人羨慕的地方，那就是夜深人靜時，流水發出潺潺的聲響。（佛鑒勤） 三界之中並無法可得，又從何處去尋求心呢？雨後的山巒顯得更加秀麗，松樹在風中發出韻律，風也在吟唱。隨意地橫臥或倒臥，沒有任何多餘的事情，任憑青苔蔓延，覆蓋整個地面。（佛性泰） 山中的房舍一塵不染，顯得格外清幽。石榴花盛開，鮮艷的光芒透過簾子照進來。槐樹的陰影覆蓋地面，正值中午時分。在夢中醒來，偶爾聽到黃鶯清脆的叫聲。（掩室開） 依依不捨的楊柳樹，似乎想要藏匿棲息的烏鴉。在社日之後，東風吹拂，捲起飄落的花瓣。拿著竹杖，邀請朋友去哪裡好呢？去山南山北看看那茂盛的桑樹和麻田吧。（愚谷困） 江上的漁翁悠閒地垂釣。他的生活隨處都可以安家，不需要回到固定的地方。在夜深人靜的月光下，他享受著清幽的美夢。風吹動著輕柔的雲彩，貼著水面飛掠而過。（云峨喜） 盤山（地名）在向大眾開示：心如明月般孤寂而圓滿，它的光芒吞沒世間萬象。這光明並非照耀外境而存在，外境也並非真實存在。當光明和外境都被遺忘時，那又是什麼呢？ 洞山價（禪師名）說：如果光明和外境都未能忘卻，那又是什麼呢？雲門偃（禪師名）說：即使你這樣理解，也只是在半路上，還沒有完全透徹。停頓片刻后說：就像天臺山（地名）的華頂（山峰名）。徑山杲（禪師名）說：白鷺飛落田間，像是千點白雪；黃鸝飛上樹梢，像是綻放一枝鮮花。清化嶾（禪師名）大喝一聲說：文字經過多次抄寫，『烏』字也會變成『馬』字。東明鑑（禪師名）舉例說明『光境俱忘復是何物』，然後大喝一聲說：這是什麼？『光境未忘復是何物』，於是舉起拂塵說：你們叫這個做什麼？又大喝一聲。 光明並非照耀外境而存在，外境也並非真實存在。當光明和外境都被遺忘時，留下的又是什麼痕跡呢？百鳥不再飛來，春天已經老去，只有飄落的花瓣和流淌的溪水，環繞著孤寂的村莊。（肯堂充） 無法用筆墨描繪，也無法用圖畫展現。像臥龍（諸葛亮的別稱）一樣，長久地潛藏在清澈的深潭之中。如果試圖用心去揣測，終究難以領會。真正通達的人，應該會在暗中感到震驚。（松源岳）

【English Translation】 English version:

White clouds serve as my canopy, flowing water as my zither. I play a tune, then another, but no one understands. After the rain, the night pond is deep with autumn water. (Cui Feng Xian) Verdant bamboos grow by my seat, facing the open window. Dense greenery obscures the mountains across from my door. Even more enviable is the sound of the flowing stream, murmuring softly in the deep of night. (Fo Jian Qin) In the three realms, there is no dharma to be found, so where can one seek the mind? The mountains are more beautiful after the rain, the pines hum in the wind, and the wind sings. I lie down or recline as I please, with nothing else to do, letting moss spread and cover the ground. (Fo Xing Tai) The mountain dwelling is free from dust, exceptionally serene. Pomegranate flowers bloom, their bright light shining through the curtains. The shade of the pagoda trees covers the ground, it is midday. Awakening from a dream, I occasionally hear the clear song of an oriole. (Yan Shi Kai) The reluctant willows seem to want to hide the crows roosting within. After the village festival, the east wind sweeps up fallen petals. Where is a good place to go with friends, staff in hand? Let's go south and north of the mountains to see the flourishing mulberry and hemp fields. (Yu Gu Kun) The fisherman on the river casts his line. His life is wherever he is, he doesn't need to return home. In the deep of night, under the moonlight, he enjoys peaceful dreams. The wind presses the light clouds, skimming across the water. (Yun E Xi) Pan Shan (place name) addresses the assembly: The mind-moon is solitary and complete, its light swallows all phenomena. This light does not exist by illuminating the external world, nor does the external world truly exist. When both light and the external world are forgotten, what remains? Dong Shan Jia (Zen master's name) said: If light and the external world are not forgotten, what remains? Yun Men Yan (Zen master's name) said: Even if you understand it this way, you are only halfway there, not completely through. After a pause, he said: Like the Hua Ding (peak name) of Tian Tai Mountain (place name). Jing Shan Gao (Zen master's name) said: White herons descend to the fields, like a thousand points of snow; orioles fly to the treetops, like a single blooming flower. Qing Hua Yin (Zen master's name) shouted: A character written three times becomes a horse from a crow. Dong Ming Jian (Zen master's name) exemplified 'When both light and the external world are forgotten, what remains?', then shouted: What is this? 'When light and the external world are not forgotten, what remains?', then raised his whisk and said: What do you call this? Then he shouted again. Light does not exist by illuminating the external world, nor does the external world truly exist. When both light and the external world are forgotten, what trace remains? The birds no longer come, spring has passed, only fallen petals and flowing streams surround the solitary village. (Ken Tang Chong) It cannot be depicted with brush and ink, nor can it be shown in a painting. Like a Crouching Dragon (Zhuge Liang's alias), it dwells long in the clear, deep pool. If you try to fathom it with your mind, you will never understand. Those who are truly enlightened should be secretly amazed. (Song Yuan Yue)

玉露暗飄無影樹。金風微動夜明簾。木人鞭起泥牛吼。不許蒼龍臥碧潭。(笑隱欣)

盤山曰。諸禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。

徑山杲於心心無知下云。咄。我王庫內無如是刀。　愚庵盂云。若論本色衲子。實無如是刀。若論本色衲子。實有如是刀。一僧旁哂云。不見盤山道。學者勞形如猿捉影。盂云。咄。情知你坐在鬼窟里。

盤山曰。可中學道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若如此者。是名出家。

雪竇顯云。晝行三千。夜行八百。是我尋常用底。且拈放一邊。汝諸人向什麼處見盤山。　徑山杲云。若能如是。捏目生花。　翠巖喆云。要見盤山則易。要見徑山則難。　靈巖儲云。開眼也著。閉眼也著。甚處不是盤山。良久喝一喝云。瞌睡漢醒也未。

山既孤峻。遊人罕至。玉既無瑕。莫辨真偽。(黃龍新)

山忘孤峻玉無瑕。到處仙源是我家。堪笑葛洪曾未悟。遠從句漏問丹砂。(天目禮)

盤山曰。向上一路。千聖不傳。

慈明圓云。向上一路千聖不然。　瑯玡覺云。上來講贊。無限良因。　楊岐會云。口上著。　徑山杲云。向

【現代漢語翻譯】 現代漢語譯本： 玉露悄然飄落，無影樹沐浴其中。金風輕微拂動，夜明簾微微搖曳。木人揮鞭抽打，泥牛發出怒吼。不許蒼龍盤踞在碧綠的深潭之中。（笑隱欣） 盤山（Pan Shan，禪師名）說：各位禪師，譬如投擲劍器揮舞于空中，不要討論是否擊中目標。這乃是空輪無跡，劍刃也毫無虧損。如果能夠這樣，心心之間都無所知，整個心就是佛，整個佛就是人，人與佛沒有差異，這才算是悟道了。 徑山杲（Jing Shan Gao，禪師名）在『心心無知』之下說：咄！我的王庫之內沒有這樣的刀。愚庵盂（Yu An Yu，禪師名）說：如果說本色的衲子，確實沒有這樣的刀。如果說本色的衲子，確實有這樣的刀。一個僧人側身笑著說：沒見到盤山（Pan Shan）說，學者勞神費力就像猿猴捉影子嗎？愚庵盂（Yu An Yu）說：咄！我早就知道你坐在鬼窟里。 盤山（Pan Shan）說：可以學習道，就像大地承托山嶽，不知道山嶽的孤高峻峭；如同石頭蘊含美玉，不知道美玉的純潔無瑕。如果能夠這樣，才可稱作是出家。 雪竇顯（Xue Dou Xian，禪師名）說：白天行走三千里，夜晚行走八百里，這是我平時常用的。且先放在一邊。你們各位要到什麼地方去見盤山（Pan Shan）呢？徑山杲（Jing Shan Gao）說：如果能夠這樣，就會捏目生花。翠巖喆（Cui Yan Zhe，禪師名）說：要見盤山（Pan Shan）容易，要見徑山杲（Jing Shan Gao）就難了。靈巖儲（Ling Yan Chu，禪師名）說：睜眼也中，閉眼也中，哪裡不是盤山（Pan Shan）？良久，大喝一聲說：瞌睡漢醒了嗎？ 山既孤高峻峭，遊人就很少到達。玉既純潔無瑕，就難以辨別真偽。（黃龍新） 山忘記了孤高峻峭，玉忘記了純潔無瑕，到處都是仙境，都是我的家。可笑葛洪（Ge Hong，晉代煉丹家）曾經沒有領悟，遠去句漏山（Gou Lou Shan，山名）求問煉丹之術。（天目禮） 盤山（Pan Shan）說：向上的一條路，千聖都不傳授。 慈明圓（Ci Ming Yuan，禪師名）說：向上的一條路，千聖不傳。瑯玡覺（Lang Ya Jue，禪師名）說：上來講解讚歎，有無限的良好因緣。楊岐會（Yang Qi Hui，禪師名）說：著在口頭上。徑山杲（Jing Shan Gao）說：向上

【English Translation】 English version: The jade dew silently falls, bathing the shadowless tree. The golden wind gently stirs, slightly swaying the night-illuminating curtain. The wooden man raises his whip, causing the clay ox to roar. It is not permitted for the azure dragon to lie coiled in the green pool. (Xiao Yin Xin) Pan Shan (name of a Chan master) said: Fellow Chan practitioners, it is like throwing a sword and waving it in the air; do not discuss whether it hits the target or not. This is like a wheel spinning in emptiness without a trace, and the sword's edge remains undamaged. If you can be like this, with no knowledge between minds, the entire mind is Buddha, the entire Buddha is man, and there is no difference between man and Buddha. Only then is it considered enlightenment. Jing Shan Gao (name of a Chan master) said after 'no knowledge between minds': 'Hmph! There is no such sword in my king's treasury.' Yu An Yu (name of a Chan master) said: 'If speaking of a true monk, there is indeed no such sword. If speaking of a true monk, there is indeed such a sword.' A monk smiled sideways and said: 'Have you not seen Pan Shan (Pan Shan) say that scholars exhaust themselves like monkeys grasping at shadows?' Yu An Yu (Yu An Yu) said: 'Hmph! I knew long ago that you were sitting in a ghost cave.' Pan Shan (Pan Shan) said: To study the Way is like the earth supporting the mountains, not knowing the mountains' solitary height; like a stone containing jade, not knowing the jade's flawlessness. If you can be like this, it can be called leaving home (becoming a monk). Xue Dou Xian (name of a Chan master) said: Walking three thousand miles by day and eight hundred miles by night is what I usually do. Let's put that aside for now. Where are you all going to see Pan Shan (Pan Shan)? Jing Shan Gao (Jing Shan Gao) said: If you can be like this, you will create flowers from rubbing your eyes. Cui Yan Zhe (name of a Chan master) said: It is easy to see Pan Shan (Pan Shan), but difficult to see Jing Shan Gao (Jing Shan Gao). Ling Yan Chu (name of a Chan master) said: Whether your eyes are open or closed, it is all the same; where is not Pan Shan (Pan Shan)? After a long pause, he shouted: Are the sleepyheads awake yet? Since the mountain is solitary and steep, few travelers reach it. Since the jade is flawless, it is difficult to distinguish the genuine from the false. (Huang Long Xin) The mountain forgets its solitary height, the jade forgets its flawlessness; everywhere is a land of immortals, everywhere is my home. It is laughable that Ge Hong (Ge Hong, an alchemist of the Jin Dynasty) never understood this, and went far to Gou Lou Mountain (Gou Lou Shan, name of a mountain) to ask about the art of alchemy. (Tian Mu Li) Pan Shan (Pan Shan) said: The upward path, the thousand sages do not transmit. Ci Ming Yuan (name of a Chan master) said: The upward path, the thousand sages do not transmit. Lang Ya Jue (name of a Chan master) said: Coming up to explain and praise, there are limitless good causes. Yang Qi Hui (name of a Chan master) said: It sticks to the mouth. Jing Shan Gao (Jing Shan Gao) said: Upward

上一路。熱碗鳴聲。　天童杰云。向上一路。掘地覓天。　薦福璨云。向上一路千聖不傳。深諦律尼娑婆訶。向上一路千聖不然。蘇嚕悉唎娑婆訶。諸人與么領會。歌羅歌羅。　天寧琦云。諸大老盡力道。祇發明得向下一路。若是向上一路。驢年夢見么。　平陽忞云。盤山道向上一路千聖不傳。抱贓叫屈作么。慈明道向上一路千聖不然。且莫詐明頭。徑山云向上一路熱碗鳴聲。閤眼跳黃河。千巖道向上一路在你腳底。接竹點青天。先老人道向上一路蹋破草鞋。猢猻倒上樹。者五個漢被山僧一時領過了也。畢竟作么生是向上一路。拈拄杖起身云。歸堂喫茶。　開先金云。向上一路。良久云。屋漏看星眠。　天井新云。向上一路。墮坑落塹。夜夢不祥。書在壁上。　廣教玉云。向上一路。三生六十劫。　法林音云。向上一路。咄。

盤山向上路何言。罕見行人耳有穿。口上著來無咬處。方知千聖不能傳。(白雲端)

不傳不然。海口難宣。須彌頂上。駕起鐵船。(徑山杲)

千聖不傳到今日。口上著來無等匹。洞庭山腳太湖心。行人路上空啾唧。(松源岳)

盤山將順世。告眾曰。有人描得吾真么。眾將所寫真呈。皆不契。普化出曰某甲描得。師曰何不呈似老僧。化乃打筋斗而出。師曰者漢向後

【現代漢語翻譯】 現代漢語譯本 上一路（超越世俗的道路）。熱碗鳴聲（形容非常熱鬧）。天童杰云（人名）說，『向上一路（超越世俗的道路），如同掘地覓天（比喻方向錯誤，徒勞無功）。』薦福璨云（人名）說，『向上一路（超越世俗的道路）千聖不傳（聖人也無法傳授）。深諦律尼娑婆訶（咒語）。』向上一路（超越世俗的道路）千聖不然（聖人也不能否定）。蘇嚕悉唎娑婆訶（咒語）。』諸位如何領會？歌羅歌羅（聲音）。天寧琦云（人名）說，『諸位大老盡力說，只說明白了向下一路（世俗的道路）。若是向上一路（超越世俗的道路），驢年才能夢見么（比喻不可能）。』平陽忞云（人名）說，『盤山（人名）道，向上一路（超越世俗的道路）千聖不傳（聖人也無法傳授）。抱贓叫屈作么（比喻自討苦吃）。』慈明（人名）道，『向上一路（超越世俗的道路）千聖不然（聖人也不能否定）。且莫詐明頭（不要假裝明白）。』徑山（人名）云，『向上一路（超越世俗的道路）熱碗鳴聲（形容非常熱鬧）。閤眼跳黃河（比喻盲目冒險）。』千巖（人名）道，『向上一路（超越世俗的道路）在你腳底（就在你身邊）。接竹點青天（比喻多此一舉）。』先老人（人名）道，『向上一路（超越世俗的道路）蹋破草鞋（形容歷經艱辛）。猢猻倒上樹（比喻輕而易舉）。』這五個漢被山僧一時領過了也（我一時都領會了）。畢竟作么生是向上一路（到底什麼是向上一路）？拈拄杖起身云（拿起拄杖起身說），『歸堂喫茶（回去喝茶）。』開先金云（人名）說，『向上一路（超越世俗的道路）。』良久云（過了一會兒說），『屋漏看星眠（比喻隨遇而安）。』天井新云（人名）說，『向上一路（超越世俗的道路），墮坑落塹（比喻陷入困境）。夜夢不祥（做不好的夢）。書在壁上（寫在墻上）。』廣教玉云（人名）說，『向上一路（超越世俗的道路），三生六十劫（形容時間漫長）。』法林音云（人名）說，『向上一路（超越世俗的道路）。咄（語氣詞）。』 盤山（人名）向上路何言（如何用語言描述盤山的向上之路）？罕見行人耳有穿（很少有人能真正理解）。口上著來無咬處（用語言表達也無法真正領會）。方知千聖不能傳（才知道這才是聖人無法傳授的）。(白雲端（人名）) 不傳不然（無法傳授也無法否定）。海口難宣（難以用言語表達）。須彌頂上（須彌山頂）。駕起鐵船（比喻不可能的事情）。(徑山杲（人名）) 千聖不傳到今日（千聖不傳的道理直到今天）。口上著來無等匹（用語言表達也無法找到合適的比喻）。洞庭山腳太湖心（洞庭山腳和太湖中心）。行人路上空啾唧（修行的人在路上空自嘆息）。(松源岳（人名）) 盤山（人名）將順世（即將去世）。告眾曰（告訴大家），『有人描得吾真么（有人能描繪出我的真實面貌嗎）？』眾將所**呈（大家都將畫作呈上）。皆不契（都不符合）。普化（人名）出曰（出來說），『某甲描得（我能描繪）。』師曰（盤山說），『何不呈似老僧（為什麼不給我看看）？』化乃打筋斗而出（普化就打著觔斗出去了）。師曰（盤山說），『者漢向後（這個人以後）』

【English Translation】 English version The upward path. The sound of a hot bowl. Tiantong Jieyun (name) said, 'The upward path is like digging the ground to find the sky (a metaphor for going in the wrong direction and working in vain).' Jianfu Chanyun (name) said, 'The upward path is not transmitted by a thousand sages. Deeply contemplate the mantra 'Om mani padme hum'.' The upward path cannot be denied by a thousand sages. Suru silisvaha (mantra).' How do you all understand this? Gela Gela (sound). Tianning Qiyun (name) said, 'All the elders try their best to explain, but they only explain the downward path (the worldly path). If it is the upward path, will you dream of it in the year of the donkey (a metaphor for impossibility)?' Pingyang Minyun (name) said, 'Panshan (name) said, 'The upward path is not transmitted by a thousand sages. Why cry out when you are caught with stolen goods (a metaphor for asking for trouble)?' Ciming (name) said, 'The upward path cannot be denied by a thousand sages. Don't pretend to be enlightened.' Jingshan (name) said, 'The upward path is the sound of a hot bowl.' Jump into the Yellow River with your eyes closed (a metaphor for blind adventure).' Qianyan (name) said, 'The upward path is at your feet.' Connecting bamboo to touch the blue sky (a metaphor for doing something unnecessary).' The old master (name) said, 'The upward path is treading on broken straw sandals (describing hardship). The monkey climbs up the tree upside down (a metaphor for ease).' These five men were understood by the mountain monk all at once. After all, what is the upward path? He picked up his staff and said, 'Return to the hall for tea.' Kaixian Jin (name) said, 'The upward path.' After a long time, he said, 'Sleeping under a leaky roof and watching the stars (a metaphor for being content with one's lot).' Tianjing Xin (name) said, 'The upward path is falling into pits and traps (a metaphor for falling into difficulties). An ominous dream at night. Written on the wall.' Guangjiao Yu (name) said, 'The upward path is three lives and sixty kalpas (describing a long time).' Falin Yin (name) said, 'The upward path. Du (interjection).' What can be said about Panshan's (name) upward path? Rare are the travelers who truly understand. There is no place to bite when it is put on the mouth (it cannot be truly understood with language). Only then do you know that it cannot be transmitted by a thousand sages. (Baiyunduan (name)) Cannot be transmitted, cannot be denied. Difficult to express with words. On the top of Mount Sumeru. Sailing an iron boat (a metaphor for something impossible). (Jingshan Gao (name)) The principle that a thousand sages cannot transmit continues to this day. There is no suitable metaphor to express it with words. At the foot of Dongting Mountain and in the heart of Taihu Lake. Travelers on the road sigh in vain. (Songyuan Yue (name)) Panshan (name) is about to pass away. He told everyone, 'Can anyone depict my true form?' Everyone presented their paintings. None of them matched. Puhua (name) came out and said, 'I can depict it.' The master (Panshan) said, 'Why don't you show it to this old monk?' Puhua then somersaulted out. The master (Panshan) said, 'This man will later'

掣風狂去在。

保福展云。普化掣顛不少。盤山丑拙更多。　長蘆了撼身云。快活殺我也。若無爍破乾坤底眼。怎見渾金璞玉。復云。山僧依普化樣子摹得一本。今夜展開要使大眾瞻仰。遂打一觔斗。歸堂。　棲霞成云。若是臨濟大師。三十棒一棒也少不得。賴遇盤山放過。且道者棒落在什麼處。你若道便好劈脊。我也知你瞎棒亂做。　國清英云。咄。一人傳虛。萬人傳實。

師真醜拙不堪呈。用盡身心笑殺人。彼中莫覓絲頭意。白鼻崑崙賀新正。(龍門遠)

徹底冰壺無影像。倒翻筋斗摹難成。千峰雨歇黃梅后。桂魄還從海上生。(雪庵瑾)

清奇古怪娘生面。妙筆丹青作么施。者廝十分傳得似。依然畫虎祇成貍。(寶葉源)

蒲州麻谷寶徹禪師(馬祖一嗣)

到臨濟問。大悲千手眼。那個是正眼。濟曰。大悲千手眼。那個是正眼。速道速道。師近前曳濟下禪床卻坐。濟近前曰不審。師擬議。濟便喝。曳師下床卻坐。師便出去。

因聖穎云。禪德。此二尊宿如此意作么生。今人盡道照用。照什麼碗。一切人祇解自騎馬去捉賊。自持刀去殺賊。二人偏能奪賊馬捉賊。奪賊刀殺賊。雖然如是。臨濟得便宜卻是失便宜。　仰山欽云。二老恁么激揚。雖則百千手眼一時俱露。又

【現代漢語翻譯】 現代漢語譯本：

『掣風狂去在』，意指像狂風一樣快速離去。

保福展云，普化（Pu Hua，禪師名）的瘋狂行為也不少，盤山（Pan Shan，禪師名）的醜陋笨拙就更多了。長蘆了撼挺身而出說：『快活死了！』如果沒有能洞察一切的眼睛，怎麼能見到純金美玉？又說：『我模仿普化的樣子做了一本，今晚展開要讓大家瞻仰。』於是打了一個觔斗，回禪堂去了。棲霞成說：『如果是臨濟大師（Linji，禪師名），三十棒都嫌少。幸虧盤山放過了他。』那麼，這一棒打在哪裡了呢？如果你能說出來，就很好，否則我知道你只是胡亂揮棒。國清英說：『咄！一人傳虛，萬人傳實。』

『師真醜拙不堪呈，用盡身心笑殺人。彼中莫覓絲頭意，白鼻崑崙賀新正。』（龍門遠）

『徹底冰壺無影像，倒翻筋斗摹難成。千峰雨歇黃梅后，桂魄還從海上生。』（雪庵瑾）

『清奇古怪娘生面，妙筆丹青作么施。者廝十分傳得似，依然畫虎祇成貍。』（寶葉源）

蒲州麻谷寶徹禪師（Pu Zhou Ma Gu Bao Che，禪師名，馬祖（Ma Zu，禪師名）的弟子）

到臨濟（Linji，禪師名）處問道：『大悲千手眼（Da Bei Qian Shou Yan，菩薩名），哪個是正眼？』臨濟說：『大悲千手眼，哪個是正眼？快說！快說！』禪師走上前去，把臨濟從禪床上拉下來，自己坐了上去。臨濟走上前來說：『不審（Bu Shen，客套話）。』禪師猶豫了一下，臨濟就大喝一聲，把禪師從床上拉下來，自己坐了上去。禪師就出去了。

因此聖穎說：『各位禪師，這兩位尊宿（Zun Su，對高僧的尊稱）這樣做的用意是什麼？現在的人都說是照用。照什麼碗？所有人都只懂得自己騎馬去捉賊，自己拿刀去殺賊。這兩人偏偏能奪賊的馬，捉賊的人，奪賊的刀，殺賊的人。雖然如此，臨濟佔了便宜，其實是吃了虧。』仰山欽說：『兩位老人家這樣激勵，雖然百千手眼一時都顯露出來，但是……』

【English Translation】 English version:

『Che Feng Kuang Qu Zai,』 meaning to leave quickly like a gust of wind.

Bao Fu Zhan Yun, Pu Hua』s (Pu Hua, a Chan master) madness was not small, and Pan Shan』s (Pan Shan, a Chan master) ugliness and clumsiness were even greater. Chang Lu Liao Han stepped forward and said, 『So happy to death!』 If there were no eyes to see through everything, how could one see pure gold and beautiful jade? He also said, 『I imitated Pu Hua』s appearance and made a copy, and tonight I will unfold it for everyone to admire.』 Then he did a somersault and returned to the meditation hall. Qi Xia Cheng said, 『If it were Master Linji (Linji, a Chan master), thirty blows would not be enough. Fortunately, Pan Shan let him go.』 So, where did this blow land? If you can say it, that』s good, otherwise I know you are just waving the stick randomly. Guo Qing Ying said, 『Bah! One person spreads falsehood, and ten thousand people spread truth.』

『Master』s true ugliness and clumsiness are unbearable to present, using up all his mind and body to make people laugh to death. Don』t look for any trace of meaning in it, the white-nosed Kunlun (Kunlun, a mythical figure) celebrates the New Year.』 (Longmen Yuan)

『The thorough ice pot has no image, it is difficult to imitate the somersault. After the rain stops on a thousand peaks after the yellow plum season, the moon』s essence still rises from the sea.』 (Xue』an Jin)

『The clear, strange, and peculiar face of the mother, how can a wonderful brush and painting be applied? This fellow is very similar to the transmission, but still only paints a tiger and becomes a raccoon.』 (Bao Ye Yuan)

Chan Master Ma Gu Bao Che of Puzhou (Pu Zhou Ma Gu Bao Che, a Chan master, a disciple of Ma Zu (Ma Zu, a Chan master))

He went to Linji (Linji, a Chan master) and asked, 『The thousand hands and eyes of great compassion (Da Bei Qian Shou Yan, a Bodhisattva), which is the true eye?』 Linji said, 『The thousand hands and eyes of great compassion, which is the true eye? Speak quickly! Speak quickly!』 The Chan master stepped forward, pulled Linji down from the meditation bed, and sat down himself. Linji stepped forward and said, 『Bu Shen (Bu Shen, a polite greeting).』 The Chan master hesitated, and Linji shouted loudly, pulled the Chan master down from the bed, and sat down himself. The Chan master then left.

Therefore, Sheng Ying said, 『Fellow Chan practitioners, what is the intention of these two venerable monks (Zun Su, a respectful term for eminent monks) in doing this? People today all say it is illumination and application. What bowl are they illuminating? All people only know how to ride their own horses to catch thieves, and take their own knives to kill thieves. These two can steal the thief』s horse, catch the thief, steal the thief』s knife, and kill the thief. Although this is the case, Linji gained an advantage, but actually suffered a loss.』 Yangshan Qin said, 『The two old men are so encouraging, although hundreds of thousands of hands and eyes are revealed at once, but...』

怎免得二俱瞎漢。且道還有檢點得出么。瞎。　天寧琦云。二老主賓互換縱奪可觀。如猛焰燒空。忽雷震地相似。雖然。與他大悲千手眼有何交涉。祇見波濤涌。不見海龍宮。

多年塞上祇聞名。今日陣前親見面。疋馬單槍戰數場。好是見機開一箭。(保寧勇)

相逢狹路轉身難。一陣交鋒瞚息間。旗鼓縱橫渾莫辨。試問何人得勝還。(普融平)

賊隊相逢午夜時。攙旗奪鼓討便宜。驀然天曉重相見。滿面羞慚各自歸。(別山智)

倒駕檣帆弄海風。掀翻地軸逞豪雄。抉開頷下驪珠色。一缽收歸兩毒龍。(理安問)

醉酣楊柳樓頭月。歌盡桃花扇底風。交錯觥籌無限意。相看銘酊總顏紅。(芥隱現)

麻谷與南泉二三人去謁徑山。路逢一婆。乃問徑山路向甚處去。婆曰驀直去。師曰前頭水深過得不。婆曰不濕腳。又問。上岸稻得與么好。下岸稻得與么怯。婆曰總被螃蟹吃卻也。師曰禾好香。婆曰沒氣息。又問婆住甚處。婆曰祇在者里。三人至店。婆煎茶一瓶。𢹂盞三隻至。謂和尚有神通者即喫茶。三人相顧間婆曰。看老朽自逞神通去也。於是傾茶便行。

承天怡云。婆子如驍騎臨陣。爭奈探頭太過。麻谷三人似老將巡邊。把定有餘。檢點將來。猶欠一著。

陜路相

【現代漢語翻譯】 現代漢語譯本： 如何才能避免兩個都是瞎子的情況呢？那麼，還能檢查出來嗎？真是瞎啊！ 天寧琦云說：『兩位老者，主賓身份互換，縱橫爭奪，真是精彩。就像猛烈的火焰燃燒天空，突然的雷聲震動大地一樣。』雖然如此，但這與大悲千手眼（Mahakaruna-sahasrabhuja-sahasranetra，觀世音菩薩的化身，具有千手千眼，象徵普度眾生）有什麼關係呢？只見波濤洶涌，卻不見海龍宮。 多年來在邊塞上只是聽聞其名，今天在戰場前親自相見。單人匹馬，獨自作戰數場。最好是見機行事，射出一箭。（保寧勇） 狹路相逢，轉身困難。一陣交鋒，轉瞬之間。旗鼓縱橫交錯，完全無法分辨。試問誰能得勝而還？（普融平） 賊兵隊伍在午夜時分相遇，爭奪旗幟，搶奪戰鼓，想要佔便宜。突然天亮，再次相見，滿面羞慚，各自逃歸。（別山智） 倒轉船帆，玩弄海風，掀翻地軸，逞顯英雄氣概。取出下巴底下的驪珠（珍貴的寶珠），用一個缽盂收服兩條毒龍。（理安問） 沉醉在楊柳樓頭的月色中，歌唱著桃花扇底的風情。觥籌交錯，情意無限，互相看著，都已喝得酩酊大醉，滿面通紅。（芥隱現） 麻谷（Ma-ku）和南泉（Nan-ch'uan）等二三人去拜訪徑山（Ching-shan）。路上遇到一位老婦人，便問：『去徑山的路往哪裡走？』老婦人說：『一直往前走。』禪師說：『前面的水很深，能過得去嗎？』老婦人說：『不會濕腳。』又問：『上面的田里的稻子長得好嗎？下面的田里的稻子長得怎麼樣？』老婦人說：『都被螃蟹吃光了。』禪師說：『稻子的香味真好。』老婦人說：『沒有氣息了。』又問老婦人住在哪裡，老婦人說：『就住在這裡。』三人來到店裡，老婦人煎了一壺茶，拿著三隻茶杯過來，對和尚們說：『有神通的人才能喝到茶。』三人互相看著，老婦人說：『看我來展現神通吧。』於是倒了茶就走了。 承天怡說：『老婦人就像驍勇的騎兵臨陣，只是探頭探得太過了。麻谷三人就像老將巡視邊疆，把守得綽綽有餘。但仔細檢查起來，還是欠缺一招。』 陜路相

【English Translation】 English version: How can one avoid both being blind men? Furthermore, can it be examined and discerned? Blind! Tianning Qi said: 'The two old masters, exchanging roles of host and guest, engaging in captivating and unrestrained contention. It's like fierce flames burning the sky, or a sudden thunderclap shaking the earth.' Although this is so, what does it have to do with the Great Compassion Thousand-Handed and Thousand-Eyed (Mahakaruna-sahasrabhuja-sahasranetra, a manifestation of Avalokiteśvara, symbolizing universal salvation with a thousand hands and eyes)? One only sees surging waves, but not the Dragon Palace of the Sea. For many years, I only heard the name on the frontier; today, I meet him personally on the battlefield. Alone on horseback, I fought several battles. It is best to seize the opportunity and fire an arrow. (Baoning Yong) Meeting on a narrow path, it's difficult to turn around. In a flash of an instant, a battle ensues. The flags and drums are crisscrossed, completely indistinguishable. I ask, who can return victorious? (Purong Ping) The bandit troops meet at midnight, seizing flags and drums, seeking advantage. Suddenly, dawn breaks, and they meet again, faces full of shame, each returning to their own. (Bieshan Zhi) Reversing the sails, playing with the sea breeze, overturning the earth's axis, displaying heroic spirit. Extracting the pearl from under the chin, using a single bowl to subdue two poisonous dragons. (Li'an Wen) Drunk and happy under the moon above the willow tower, singing of the romance of the peach blossom fan. Goblets are exchanged, with boundless affection, looking at each other, all are drunk and flushed. (Jieyin Xian) Magu (Ma-ku) and Nanquan (Nan-ch'uan), along with two or three others, went to visit Jingshan (Ching-shan). On the way, they met an old woman and asked, 'Which way leads to Jingshan?' The old woman said, 'Go straight ahead.' The master said, 'The water ahead is deep; can we cross it?' The old woman said, 'You won't get your feet wet.' They also asked, 'Is the rice growing well in the upper fields? How is the rice growing in the lower fields?' The old woman said, 'It's all been eaten by crabs.' The master said, 'The rice smells so good.' The old woman said, 'There's no fragrance.' They asked the old woman where she lived, and she said, 'I live right here.' The three arrived at a shop, and the old woman brewed a pot of tea, bringing three teacups, and said to the monks, 'Only those with supernatural powers can drink the tea.' The three looked at each other, and the old woman said, 'Watch me display my supernatural powers.' Then she poured the tea and left. Cheng Tianyi said: 'The old woman is like a brave cavalry facing the battle, but she probes too far. Magu and the three are like old generals patrolling the border, guarding with more than enough. But upon careful examination, they are still lacking one move.' Shan Lu Xiang

逢不等閑。旗槍倒卓話翩翩。及乎話到中原事。汝陟高崗我涉川。(磬山鼎)

麻谷持錫到章敬。繞禪床三匝。振錫一下。卓然而立。敬曰是是。又到南泉亦如是。泉曰不是不是。師曰。章敬道是。和尚為甚道不是。泉曰。章敬即是。是汝不是。此是風力所轉。終成敗壞。

長慶棱代谷於是是處云。和尚佛法身心何在。又代谷于章敬即是是汝不是處云。是什麼心行。　保福展別云。但振錫一下而出。又云。章敬南泉可謂一是一非。又云。麻谷依俙似曲才堪聽。又被風吹別調中。　云居錫云。章敬未必道是。南泉未必道不是。又云。麻谷當初但持錫出去恰好。　雪竇顯代兩處俱云錯。　溈山喆云。章敬道是。落在麻谷彀中。南泉道不是。亦落在麻谷彀中。今日忽有人恁么來。但云未到者里好與三十棒。　泐潭清云。章敬道是也好與三十拄杖。南泉道不是也好與三十拄杖。何故。是與不是全彰妙義。章敬南泉一場失利。　勝默光云。是無可是。非無真非。是非無主。萬善同歸。梟雞晝夜。徒自支離。我無三寸。鱉得喚龜。迦葉不肯。一任攢眉。　天寧琦云。苦瓜連根苦。甜瓜徹蒂甜。

此錯彼錯切忌拈卻。四海浪平百川潮落。古䇿風高十二門。門門有路空蕭索。非蕭索。作者好求無病藥。(翠峰顯)

【現代漢語翻譯】 現代漢語譯本： 莫要輕視尋常事，旗幟長槍倒立，話語滔滔不絕。等到談論中原大事，你我便要分道揚鑣，你登上高崗，我涉過河流。（磬山鼎）

麻谷（Magu，人名）拿著錫杖來到章敬（Zhangjing，人名）處，繞著禪床走了三圈，振了一下錫杖，直直地站立。章敬說『是是』。他又到南泉（Nanquan，人名）處，也像這樣。南泉說『不是不是』。麻谷問：『章敬說『是』，和尚您為什麼說『不是』？』南泉說：『章敬說的是，是你的理解不對。』這都是被風力所轉動，終究會敗壞的。

長慶棱（Changqing Leng，人名）代替麻谷在『於是是處』說：『和尚的佛法身心在哪裡？』又代替麻谷在章敬『即是是汝不是處』說：『是什麼樣的心行？』保福展（Baofu Zhan，人名）另外說：『只是振一下錫杖就出去。』又說：『章敬、南泉可謂一『是』一『非』。』又說：『麻谷的表演依稀像一首曲子，勉強可以聽聽，又被風吹散，變了調子。』云居錫（Yunjuxi，人名）說：『章敬未必說『是』，南泉未必說『不是』。』又說：『麻谷當初只要拿著錫杖出去就好了。』雪竇顯（Xuedou Xian，人名）代替兩處都說『錯』。溈山喆（Weishan Zhe，人名）說：『章敬說『是』，落在了麻谷的圈套中。南泉說『不是』，也落在了麻谷的圈套中。』今日如果有人這樣來，就說『還沒到這裡，賞他三十棒。』泐潭清（Letan Qing，人名）說：『章敬說『是』也好賞他三十拄杖，南泉說『不是』也好賞他三十拄杖。』為什麼？『是』與『不是』完全彰顯了妙義。章敬、南泉都失算了。勝默光（Shengmo Guang，人名）說：『『是』沒有絕對的『是』，『非』沒有真正的『非』。『是』『非』沒有主宰，萬善最終歸於一處。貓頭鷹和雞晝夜爭論，只是徒勞地爭辯。我沒有三寸長的舌頭，烏龜怎麼能叫喚烏龜呢？迦葉（Kasyapa，人名，佛教人物）不肯，任憑你們皺眉頭。』天寧琦（Tianning Qi，人名）說：『苦瓜連著根都是苦的，甜瓜從瓜蒂到瓜身都是甜的。』

這個錯，那個錯，千萬不要執著。四海風平浪靜，百川潮水消退。古老的策略高深莫測，十二道門，道道有路，卻空空蕩蕩，一片蕭索。不是蕭索，作者最好去尋求沒有疾病的藥。（翠峰顯）

English version: Don't take ordinary things lightly. Flags and spears are inverted, and words flow eloquently. When it comes to discussing major events in the Central Plains, you and I will part ways, you ascending the high hill, and I crossing the river. (Qingshan Ding)

Magu (Magu, a name) arrived at Zhangjing's (Zhangjing, a name) place with a staff, walked around the meditation bed three times, shook the staff, and stood upright. Zhangjing said, 'Yes, yes.' He then went to Nanquan's (Nanquan, a name) place and did the same. Nanquan said, 'No, no.' Magu asked, 'Zhangjing said 'yes,' why do you say 'no'?' Nanquan said, 'Zhangjing is right, but your understanding is wrong.' This is all being moved by the force of the wind and will eventually be ruined.

Changqing Leng (Changqing Leng, a name), on behalf of Magu, said at 'where it is yes': 'Where is the monk's Dharma body and mind?' And on behalf of Magu, at Zhangjing 'it is yes, but you are not,' said: 'What kind of mental activity is this?' Baofu Zhan (Baofu Zhan, a name) separately said: 'Just shake the staff and leave.' He also said: 'Zhangjing and Nanquan can be said to be one 'yes' and one 'no'.' He also said: 'Magu's performance vaguely resembles a tune, barely listenable, but blown away by the wind, changing its melody.' Yunjuxi (Yunjuxi, a name) said: 'Zhangjing may not necessarily say 'yes,' and Nanquan may not necessarily say 'no'.' He also said: 'Magu should have just left with the staff in the first place.' Xuedou Xian (Xuedou Xian, a name) said 'wrong' in both places. Weishan Zhe (Weishan Zhe, a name) said: 'Zhangjing said 'yes,' falling into Magu's trap. Nanquan said 'no,' also falling into Magu's trap.' If someone comes like this today, just say, 'He hasn't arrived here yet, give him thirty blows.' Letan Qing (Letan Qing, a name) said: 'It's good to give Zhangjing thirty staff blows for saying 'yes,' and it's also good to give Nanquan thirty staff blows for saying 'no'.' Why? 'Yes' and 'no' fully reveal the wonderful meaning. Zhangjing and Nanquan both miscalculated. Shengmo Guang (Shengmo Guang, a name) said: ''Yes' has no absolute 'yes,' and 'no' has no true 'no.' 'Yes' and 'no' have no master, and all good ultimately return to one. Owls and chickens argue day and night, only arguing in vain. I don't have a three-inch tongue, how can a turtle call a turtle? Kasyapa (Kasyapa, a name, a Buddhist figure) refuses, let you frown.' Tianning Qi (Tianning Qi, a name) said: 'A bitter melon is bitter from the root, and a sweet melon is sweet from the stem to the body.'

This is wrong, that is wrong, don't be attached to it. The four seas are calm, and the tides of the hundred rivers recede. The ancient strategies are profound and unpredictable, the twelve gates, every road is open, but empty and desolate. It is not desolate, the author should seek medicine for no disease. (Cuifeng Xian)

【English Translation】 English version: Don't take ordinary things lightly. Flags and spears are inverted, and words flow eloquently. When it comes to discussing major events in the Central Plains, you and I will part ways, you ascending the high hill, and I crossing the river. (Qingshan Ding)

Magu (Magu, a name) arrived at Zhangjing's (Zhangjing, a name) place with a staff, walked around the meditation bed three times, shook the staff, and stood upright. Zhangjing said, 'Yes, yes.' He then went to Nanquan's (Nanquan, a name) place and did the same. Nanquan said, 'No, no.' Magu asked, 'Zhangjing said 'yes,' why do you say 'no'?' Nanquan said, 'Zhangjing is right, but your understanding is wrong.' This is all being moved by the force of the wind and will eventually be ruined.

Changqing Leng (Changqing Leng, a name), on behalf of Magu, said at 'where it is yes': 'Where is the monk's Dharma body and mind?' And on behalf of Magu, at Zhangjing 'it is yes, but you are not,' said: 'What kind of mental activity is this?' Baofu Zhan (Baofu Zhan, a name) separately said: 'Just shake the staff and leave.' He also said: 'Zhangjing and Nanquan can be said to be one 'yes' and one 'no'.' He also said: 'Magu's performance vaguely resembles a tune, barely listenable, but blown away by the wind, changing its melody.' Yunjuxi (Yunjuxi, a name) said: 'Zhangjing may not necessarily say 'yes,' and Nanquan may not necessarily say 'no'.' He also said: 'Magu should have just left with the staff in the first place.' Xuedou Xian (Xuedou Xian, a name) said 'wrong' in both places. Weishan Zhe (Weishan Zhe, a name) said: 'Zhangjing said 'yes,' falling into Magu's trap. Nanquan said 'no,' also falling into Magu's trap.' If someone comes like this today, just say, 'He hasn't arrived here yet, give him thirty blows.' Letan Qing (Letan Qing, a name) said: 'It's good to give Zhangjing thirty staff blows for saying 'yes,' and it's also good to give Nanquan thirty staff blows for saying 'no'.' Why? 'Yes' and 'no' fully reveal the wonderful meaning. Zhangjing and Nanquan both miscalculated. Shengmo Guang (Shengmo Guang, a name) said: ''Yes' has no absolute 'yes,' and 'no' has no true 'no.' 'Yes' and 'no' have no master, and all good ultimately return to one. Owls and chickens argue day and night, only arguing in vain. I don't have a three-inch tongue, how can a turtle call a turtle? Kasyapa (Kasyapa, a name, a Buddhist figure) refuses, let you frown.' Tianning Qi (Tianning Qi, a name) said: 'A bitter melon is bitter from the root, and a sweet melon is sweet from the stem to the body.'

This is wrong, that is wrong, don't be attached to it. The four seas are calm, and the tides of the hundred rivers recede. The ancient strategies are profound and unpredictable, the twelve gates, every road is open, but empty and desolate. It is not desolate, the author should seek medicine for no disease. (Cuifeng Xian)

章敬道是南泉非。逆水之波透出誰。可憐個漢皮無血。駕與青龍不解騎。(南堂靜)

是是。放出南山真鱉鼻。不是不是。勒回千里追風驥。終成敗壞可憐生。塞斷咽喉無出氣。無出氣。有巴鼻。趙州東壁掛葫蘆。堪笑維摩談不二。(窮谷連)

妙轉之機掣電飛。目前生殺盡交馳。明珠自有明珠價。休向籬邊彈雀兒。(木庵永)

麻谷一日使扇次。僧問。風性常住無處不周。和尚為甚卻搖扇。師曰你祇知風性常住。且不知無處不周。曰如何是無處不周。師卻搖扇。僧作禮。師曰。無用處師僧。著得一千個有什麼益。

昭覺勤云。者僧一期可觀。可惜有頭無尾。若不是麻谷作家。洎合放過。且道那裡是落節處。撥開向上竅。能有幾人知。　溈山果云。者僧祇知腦門著地。不覺當面錯過。當時若據令而行。何處更討麻谷。

麻谷一日紙帳內坐。以手巾蓋頭。披雲入見便作哭聲。良久出去法堂。繞禪床一匝。卻入撥開帳。見師去卻手巾而坐。乃曰死中得活。萬中無一。師便下床就位。作抽坐具勢。云近前把住曰。前死後活。你還甘么。師曰。甘即甘。阿師堪作甚麼。云推開曰。知道你前言不副后語。

昭覺勤云。入寺看額。見表知里。披雲慣作高賓。拈尾作頭。拈頭作尾。麻谷

【現代漢語翻譯】 現代漢語譯本： 章敬說道是南泉的不是。逆流而上的波浪能看透誰？可憐那些空有皮囊卻沒有血性的人，駕馭著青龍卻不懂得如何騎乘。（南堂靜）

是啊是啊，放出了南山的真鱉鼻（指真正的、不加掩飾的）。不是啊不是啊，勒住韁繩追回千里之外的追風驥（指駿馬）。最終還是會走向失敗和可憐的境地，堵塞住咽喉無法呼吸。無法呼吸，是有原因的。趙州的東墻上掛著葫蘆，真可笑維摩詰（Vimalakirti）還在談論不二法門。

巧妙轉化的時機如閃電般飛逝，眼前生與死的較量激烈交錯。明珠自然有明珠的價值，不要在籬笆邊用它來打麻雀。（木庵永）

麻谷（Magu）有一天在使用扇子，有僧人問：『風的本性是永恒存在的，無處不在，和尚您為什麼還要搖扇子呢？』麻谷回答說：『你只知道風的本性是永恒存在的，卻不知道它無處不在。』僧人問：『如何是無處不在呢？』麻谷又搖了搖扇子。僧人行禮。麻谷說：『沒用的師僧，得到一千個又有什麼用呢？』

昭覺勤（Zhaojue Qin）說：『這個僧人的一生值得一看，可惜有頭無尾。如果不是麻谷是內行，就放過他了。』那麼，哪裡是他的弱點呢？撥開向上的竅門，能有幾個人知道？溈山果（Weishan Guo）說：『這個僧人只知道腦門著地，卻沒察覺到當面錯過。當時如果按照指令行事，哪裡還需要尋找麻谷呢？』

麻谷有一天在紙帳內坐著，用手巾蓋住頭。披雲（Piyun）進來拜見，便開始哭泣。過了很久，他走出法堂，繞著禪床轉了一圈，然後回來撥開帳子，看見麻谷拿掉了手巾坐在那裡，於是說：『死中得活，萬中無一。』麻谷便下床走到自己的位置，做出要抽坐具的姿勢。披雲上前抓住他說：『前死後活，你還甘心嗎？』麻谷說：『甘心是甘心，阿師（Ashi，對僧人的尊稱）您能做什麼呢？』披雲推開他說：『知道你前言不搭后語。』

昭覺勤說：『進入寺廟看匾額，就能知道里面的情況。披雲習慣於做高貴的客人，顛倒末尾和開頭，顛倒開頭和末尾。麻谷（Magu）』

【English Translation】 English version: Zhangjing said Nanquan was wrong. Who can see through the waves against the current? Pitiable are those who have skin but no blood, riding the Azure Dragon but not knowing how to mount it. (Nantang Jing)

'Yes, yes,' releasing the true soft-shelled turtle of Nanshan (referring to being genuine and undisguised). 'No, no,' reining back the swift steed that chases the wind for a thousand miles (referring to a fine horse). In the end, it will lead to failure and a pitiable state, blocking the throat and leaving no breath. No breath, there is a reason. Zhao Zhou's east wall hangs a gourd; laughable is Vimalakirti (Vimalakirti) discussing non-duality.

The mechanism of wondrous transformation flashes like lightning, the life and death struggles before our eyes are intertwined. A bright pearl naturally has the price of a bright pearl; do not use it to shoot sparrows by the fence. (Mu'an Yong)

One day, Magu (Magu) was using a fan. A monk asked, 'The nature of wind is constant and pervades everywhere. Why does the master still wave the fan?' The master said, 'You only know that the nature of wind is constant, but you do not know that it pervades everywhere.' The monk asked, 'What is pervading everywhere?' The master waved the fan again. The monk bowed. The master said, 'Useless monks, what is the benefit of having a thousand of them?'

Zhaojue Qin (Zhaojue Qin) said, 'This monk's life is worth seeing, but it is a pity that it has a head but no tail. If Magu were not an expert, he would have let him go.' So, where is his weakness? Opening up the upward aperture, how many people can know? Weishan Guo (Weishan Guo) said, 'This monk only knows how to hit the ground with his forehead, but he does not realize that he has missed it face to face. If he had acted according to the instructions at that time, where would he need to look for Magu?'

One day, Magu was sitting inside a paper tent, covering his head with a towel. Piyun (Piyun) came to see him and began to cry. After a long time, he went out of the Dharma hall, walked around the meditation bed once, and then came back to open the tent. He saw Magu had taken off the towel and was sitting there, so he said, 'Living from death, one in ten thousand.' Magu got out of bed and went to his seat, making a gesture of pulling the sitting mat. Piyun stepped forward and grabbed him, saying, 'Living after death, are you still willing?' Magu said, 'Willing is willing, what can Ashi (Ashi, an honorific for monks) do?' Piyun pushed him away and said, 'I know that your words do not match your actions.'

Zhaojue Qin said, 'Entering the temple and looking at the plaque, you can know the situation inside. Piyun is used to being a noble guest, reversing the end and the beginning, reversing the beginning and the end. Magu (Magu)'

孟嘗門下。看他酬對。不道他不知有。祇為用意太深。當時待伊道死中得活萬中無一。但云蒼天蒼天。何故。得人一牛還人一馬。

五十笑他先百步。何如騎馬勝騎牛。不須重較多和少。歸到家山即便休。(虛堂愚)

乍云乍雨孟春寒。疊亂青山不一看。坐久無聊不堪甚。悶人天氣失人歡。(西㷔傳)

麻谷問僧甚處來。曰不審。師又問甚處來。僧珍重。師下禪床擒住曰。者個師僧。問著便作佛法抵對。僧曰大似無眼。師放手曰放汝命通汝氣。僧作禮。師欲扭住。僧拂袖便行。師曰。休將三歲竹。擬比萬年松。

磬山鼎云。麻谷擬將斷貫穿者僧鼻孔。殊不知自己鼻頭卻被牽上曳下。復頌。

山川桃李笑成蹊。一抹煙雲樹樹齊。看遍春來花事好。鷓鴣深入亂峰啼。

虔州西堂智藏禪師(馬祖一嗣)

僧問。有問有答賓主歷然。無問無答時如何。師曰怕爛卻那。

後有僧舉似百丈。丈云一合相不可得。　長慶棱別云。人人盡道休官去。林下何曾見一人。　雪竇顯云。何不與本分草料。　昭覺勤別云。收得安南又憂塞北。　南堂欲云。諸老與么答話。可使千古流芳。若要塞斷衲僧咽喉猶未在。今有人恁么問。但云冬至寒食一百五。上元定是正月半。　洞山瑩別云。心不負

【現代漢語翻譯】 現代漢語譯本： 孟嘗君門下，看他如何應對。不是說他什麼都不知道，只是因為他用心太深。當時如果有人說『死中求活，萬中無一』，他只會說：『蒼天啊蒼天！』為什麼呢？因為得到別人一頭牛，就要還別人一匹馬。

五十歲的人嘲笑別人只走了百步，不如騎馬勝過騎牛。不必再計較誰多誰少，回到家鄉就休息吧。（虛堂愚）

時而陰雲時而下雨，孟春時節寒冷。重重疊疊的青山，讓人看不清楚。坐久了覺得無聊，實在難以忍受，令人煩悶的天氣，讓人失去歡樂。（西㷔傳）

麻谷問僧人從哪裡來，僧人回答『不知道』。麻谷禪師又問從哪裡來，僧人很恭敬。麻谷禪師走下禪床，抓住僧人說：『這個師僧，一問就用佛法來抵擋。』僧人說『很像沒有眼睛的人。』麻谷禪師放開手說：『放你一條命，通你的氣。』僧人作禮，麻谷禪師想要扭住他，僧人拂袖便走。麻谷禪師說：『不要拿三歲的竹子，比作萬年的松樹。』

磬山鼎說，麻谷禪師想要用斷了的繩子穿這個僧人的鼻孔，卻不知道自己的鼻頭卻被牽著上下襬動。又作頌：

山川桃李，笑成小路，一抹煙雲，樹樹整齊。看遍春天裡美好的花事，鷓鴣鳥深深地飛入亂峰中啼叫。

虔州西堂智藏禪師（馬祖的弟子）

僧人問：『有問有答，賓主分明，無問無答時如何？』禪師說：『恐怕（那個東西）爛掉啊。』

後來有僧人把這話告訴百丈禪師，百丈禪師說：『一合相不可得。』長慶棱禪師另外說：『人人都說要辭官歸隱，山林下何曾見過一個人？』雪竇顯禪師說：『為什麼不給他本分的草料？』昭覺勤禪師另外說：『收復了安南，又擔心塞北。』南堂欲禪師說：『各位老禪師這樣回答，可以使千古流芳。如果要堵塞衲僧的咽喉，還不夠。現在如果有人這樣問，就說：『冬至寒食一百五，上元一定是正月半。』』洞山瑩禪師另外說：『心不負人，面無慚色。』

【English Translation】 English version: Under the patronage of Lord Mengchang, observe his responses. It's not that he is ignorant, but rather that his intentions are too profound. If someone had said then, 'To seek life in death is one in ten thousand,' he would only exclaim, 'Oh, heavens! Oh, heavens!' Why? Because if he received an ox from someone, he would return a horse.

A man of fifty laughs at another who has only taken a hundred steps; better to ride a horse than an ox. No need to compare who has more or less; return to your home and rest. (Xu Tang Yu)

Sometimes cloudy, sometimes rainy, the early spring is cold. Layer upon layer of green mountains, difficult to see clearly. Sitting for too long becomes unbearably dull; this depressing weather steals one's joy. (Xi Yan Zhuan)

Magu asked a monk, 'Where do you come from?' The monk replied, 'I don't know.' The master asked again, 'Where do you come from?' The monk was respectful. The master descended from the meditation platform, seized the monk, and said, 'This monk, when asked, uses Buddhist teachings to resist.' The monk said, 'Much like someone without eyes.' The master released him, saying, 'I spare your life, let your breath flow.' The monk bowed. The master wanted to grab him, but the monk brushed his sleeve and left. The master said, 'Do not compare a three-year-old bamboo to a ten-thousand-year-old pine.'

Qingshan Ding said, 'Magu intended to thread the monk's nostrils with a broken string, but he didn't realize that his own nose was being pulled up and down.' He also composed a verse:

Peach and plum trees in the mountains and rivers laugh into paths, a wisp of smoke and clouds, trees neatly aligned. Having seen all the beautiful flowers of spring, the partridge deeply enters the chaotic peaks and cries.

Zen Master Zizang of Xitang in Qianzhou (a disciple of Mazu [a famous Chan Buddhist master])

A monk asked, 'With questions and answers, host and guest are distinct; what about when there are no questions and no answers?' The master said, 'Afraid that (that thing) will rot away.'

Later, a monk told this to Zen Master Baizhang [another famous Chan Buddhist master], who said, 'A unified appearance is unattainable.' Zen Master Changqing Leng said separately, 'Everyone says they will resign from office and go into seclusion, but have you ever seen a single person in the forest?' Zen Master Xuedou Xian said, 'Why not give him his share of fodder?' Zen Master Zhaojue Qin said separately, 'Having recovered Annam, one then worries about the northern borders.' Zen Master Nantang Yu said, 'The old masters' answers like that can make them famous for thousands of years. If you want to block the throats of monks, it's still not enough. If someone asks like that now, just say, 'The winter solstice and Hanshi [Cold Food Festival] are one hundred and five days apart; the Lantern Festival is definitely the fifteenth day of the first month.'' Zen Master Dongshan Ying said separately, 'If the heart is not burdened, the face is without shame.'

人面無慚色。

終日論文不記年。禪心淡薄契幽玄。白雲繚繞青山在。一法無私萬古傳。(大溈智)

陰雲四望失孤邨。洞口秦人鎮掩門。無數桃花流不盡。溪邊猶有舊斑痕。(法林音)

西堂因李翱尚書嘗問僧馬大師有甚言教。僧曰或說即心即佛。或說非心非佛。翱曰總過者邊。一日問師馬大師有甚言教。師呼尚書。翱應諾。師曰鼓角動也。

如庵彰云。盡道李翱勘驗者僧。殊不知在者僧面前敗闕一上。又向西堂處討巴鼻。卻被一拶直得轉身無路。還有為他轉身者么。僧才出庵。遽云。不是弄潮手。休入洪波里。

西堂普請次。乃曰因果歷然。怎奈何。怎奈何。時有僧出以手拓地。師曰作甚麼。曰相救相救。師曰大眾。者個師僧猶較些子。僧拂袖便走。師曰獅子身中蟲。自食獅子肉。

昭覺勤云。西堂洞明綱要。始終正令全提。者僧異類中行。其奈龍頭蛇尾。敢問大眾。因果歷然一句作么生道。是則龍女頓成佛。非則善星遭陷墜。

燕趙悲歌士。相逢劇孟家。寸心言不盡。前路日將斜。(平陽忞)

月皎波澄際。云消雨霽時。一江紅葉亂。無地寄相思。(頻吉祥)

西堂曾燒殺一僧。一日現身索命。師曰你還死也無。對曰死也。師曰。你既死。覓命者是誰

【現代漢語翻譯】 人面不知羞慚。

整日談論佛法不記年歲。禪心清靜淡泊，與幽深玄妙的境界相契合。白雲繚繞，青山依舊存在。佛法一視同仁，流傳萬古。（大溈智）

陰雲籠罩四方，迷失了孤零零的村莊。洞口隱士緊緊關閉著家門。無數桃花隨水流逝，流淌不盡。溪邊依然留有往日的殘跡。（法林音）

西堂（Xitang，人名，此處指西堂智藏）因為李翱（Li Ao，人名，唐代官員）尚書曾經問僧人馬大師（Ma Dashi，人名，即馬祖道一）有什麼言語教誨。僧人回答說：『有時說即心即佛，有時說非心非佛。』李翱說：『總的來說都錯了。』一天，李翱問西堂，馬大師有什麼言語教誨。西堂呼喚：『尚書！』李翱應諾。西堂說：『鼓角動了。』

如庵彰（Ru'an Zhang，人名，禪師）說：『都說李翱在勘驗那個僧人，卻不知道在那個僧人面前已經敗下陣來。又向西堂處討要說法，卻被西堂一下子逼得轉身無路。』還有人為他轉身解圍嗎？僧人剛走出庵，如庵彰就說：『不是弄潮的能手，就不要進入洪波巨浪之中。』

西堂（Xitang）正在普請（Puqing，指寺院集體勞作）時，說道：『因果報應，歷歷分明。』怎麼辦呢？怎麼辦呢？當時有個僧人走出來，用手拍打地面。西堂問：『做什麼？』僧人說：『救命啊，救命啊！』西堂說：『各位，這個僧人還算好些。』僧人拂袖便走。西堂說：『獅子身中的蟲子，自己吃掉獅子的肉。』

昭覺勤（Zhaojue Qin，人名，禪師）說：『西堂（Xitang）透徹明白綱領要旨，始終完全提持正令。這個僧人在異類中行走，可惜虎頭蛇尾。』敢問各位，『因果歷然』這句話怎麼說？是，則龍女（Longnü，佛教人物，龍王之女）可以立刻成佛；非，則善星（Shanxing，佛教人物，佛陀弟子）會遭受陷墜。

燕趙（Yan Zhao，古代地名，指多慷慨悲歌之士的地方）悲歌之士，相逢如同孟嘗君（Mengchangjun，人名，戰國時期齊國貴族）門下的俠客。寸心所想，言語難以表達，前方的路途，太陽將要西斜。（平陽忞）

月光皎潔，波濤澄凈，云消雨停之時。滿江紅葉飄零散亂，找不到地方寄託相思之情。（頻吉祥）

西堂（Xitang）曾經燒死一個僧人。一天，那個僧人現身索命。西堂問：『你還死了嗎？』僧人回答說：『死了。』西堂說：『你既然已經死了，那麼尋找命的是誰？』

【English Translation】 A human face without a blush of shame.

Spending the whole day discussing Dharma, forgetting the years. The mind of Chan is serene and detached, in harmony with the profound and mysterious. White clouds linger, and the green mountains remain. The Dharma is impartial, transmitted for eternity. (Dawei Zhi)

Dark clouds obscure the view in all directions, losing the solitary village. The recluse at the cave entrance tightly shuts the door. Countless peach blossoms flow endlessly with the water. By the stream, there are still traces of old stains. (Falin Yin)

Xitang (Xitang, a person's name, referring to Xitang Zhizang here) because the Minister Li Ao (Li Ao, a person's name, an official in the Tang Dynasty) once asked a monk what teachings Master Ma (Ma Dashi, a person's name, namely Mazu Daoyi) had. The monk replied: 'Sometimes it is said that the mind is Buddha, and sometimes it is said that the mind is not Buddha.' Li Ao said: 'Generally speaking, they are all wrong.' One day, Li Ao asked Xitang what teachings Master Ma had. Xitang called out: 'Minister!' Li Ao responded. Xitang said: 'The drums and horns are moving.'

Ru'an Zhang (Ru'an Zhang, a person's name, a Chan master) said: 'Everyone says that Li Ao was examining that monk, but they don't know that he had already been defeated in front of that monk. Then he went to Xitang to seek an explanation, but he was forced by Xitang to have no way to turn around.' Is there anyone to help him turn around? As soon as the monk left the hermitage, Ru'an Zhang said: 'If you are not a skilled tide player, do not enter the turbulent waves.'

Xitang (Xitang) was doing Puqing (Puqing, referring to the collective labor of the monastery) and said: 'Cause and effect are clear and distinct.' What to do? What to do? At that time, a monk came out and patted the ground with his hand. Xitang asked: 'What are you doing?' The monk said: 'Save me, save me!' Xitang said: 'Everyone, this monk is still better.' The monk flicked his sleeves and left. Xitang said: 'The worm in the lion's body eats the lion's flesh itself.'

Zhaojue Qin (Zhaojue Qin, a person's name, a Chan master) said: 'Xitang (Xitang) thoroughly understands the key points, and always fully upholds the correct order. This monk walks among different kinds, but it is a pity that it is a dragon's head and a snake's tail.' May I ask everyone, how should the sentence 'cause and effect are clear' be said? If it is, then the Dragon Girl (Longnü, a Buddhist figure, the daughter of the Dragon King) can immediately become a Buddha; if it is not, then Shanxing (Shanxing, a Buddhist figure, a disciple of the Buddha) will suffer a fall.

A heroic and mournful scholar from Yan Zhao (Yan Zhao, an ancient place name, referring to a place with many generous and mournful scholars), meets like a knight under Lord Mengchang (Mengchangjun, a person's name, a nobleman of the State of Qi during the Warring States period). What is in my heart is difficult to express in words, and the road ahead, the sun is about to set in the west. (Pingyang Min)

The moonlight is bright, the waves are clear, and the clouds disappear when the rain stops. The red leaves are scattered all over the river, and there is no place to send the longing. (Pin Jixiang)

Xitang (Xitang) once burned a monk to death. One day, that monk appeared to demand his life. Xitang asked: 'Are you still dead?' The monk replied: 'Dead.' Xitang said: 'Since you are already dead, then who is seeking the life?'

。便乃不見形。

幻有傳徴云。者僧現身索命。是真要命。是不真要命。西堂恁么語。是果還伊命。是不還伊命。

曾經鏖戰苦。不負聖恩心。忽聽綸音下。山川草木吟。(磬山鼎)

南嶽西園曇藏禪師(馬祖一嗣)

一日自燒浴。僧問和尚何不使沙彌童行。師乃撫掌三下。

曹山寂云。一等是拍手撫掌。就中西園奇怪。俱胝一指頭禪。蓋為承當處不諦當。僧卻問西園。撫掌豈不是奴兒婢子邊事。山云是。云向上還有事也無。山云有。云如何是向上事。山叱云者奴兒婢子。　天童覺云。識尊卑。知貴賤。西園是作家。分玉石。辨金鍮。曹山不出世。者僧雖解切磋琢磨。也祇向奴兒婢子邊著倒。還知么。放曠淋漓兩不傷。猶是夜明簾外客。

尋得桃源好避秦。桃紅又見一年春。花飛已是隨流水。引得漁郎來問津。(三宜盂)

宗鑒法林卷十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十三

集云堂　編

大鑒下三世

潭州東寺如會禪師(馬祖一嗣)

嘗患門徒以即心即佛之談誦憶不已。且謂佛於何住而曰即心。心如畫師而曰即佛。遂示眾曰。心不是佛。智不是道。劍去久矣。汝方刻舟。

心不是佛。

【現代漢語翻譯】 現代漢語譯本：

便就此不見了蹤影。

《幻有傳徴》中說，這個僧人現身索命，是真的要命呢？還是不真的要命呢？西堂這樣說，是果真要還他的命呢？還是不還他的命呢？

曾經經歷艱苦的戰鬥，沒有辜負皇上的恩情。忽然聽到皇上的詔令下達，山川草木都在吟唱。（磬山鼎）

南嶽西園曇藏禪師（馬祖的弟子）

有一天，他自己燒水洗浴。有僧人問：『和尚為什麼不讓沙彌（小和尚）或童行（未成年侍者）來做呢？』禪師於是拍了三下手掌。

曹山寂說：『同樣是拍手撫掌，其中西園的做法很奇怪。俱胝（禪師名）的一指頭禪，是因為對『承當』（領悟）之處理解得不透徹。』僧人反問西園：『拍手難道不是奴僕婢女做的事情嗎？』曹山說：『是。』僧人問：『向上還有更高的境界嗎？』曹山呵斥道：『你這奴僕婢女！』天童覺說：『能識別尊卑，知道貴賤，西園是內行。能分辨玉石，辨別真金假金。曹山如果不出現，這個僧人即使懂得切磋琢磨，也只是在奴僕婢女的事情上顛倒。還知道嗎？放曠淋漓兩不傷，仍然是夜明簾外的客人。』

尋找到桃花源是爲了躲避秦朝的戰亂，桃花盛開又看到一年的春天。花瓣飄落已經隨著流水而去，引得打漁人前來探問渡口。（三宜盂）

宗鑒法林卷十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十三

集云堂 編

大鑒（慧能）下三世

潭州東寺如會禪師（馬祖的弟子）

曾經擔憂門徒們把『即心即佛』的說法背誦記憶，不能停止。並且說，佛住在哪裡而說是『即心』呢？心像畫師一樣而說是『即佛』呢？於是向大眾開示說：『心不是佛，智不是道。劍離開很久了，你們才開始刻舟求劍。』

心不是佛。

【English Translation】 English version:

Then he disappeared without a trace.

The 'Hanyou Zhuanzheng' says, this monk appears to demand his life, is it truly demanding his life? Or is it not truly demanding his life? Xitang (Zen master's name) says this, is he really going to return his life? Or is he not going to return his life?

Having experienced arduous battles, I have not failed the Emperor's grace. Suddenly hearing the imperial decree issued, the mountains, rivers, and plants are all chanting. (Qingshan Ding)

Zen Master Tanzang of Xiyuan, Nanyue (a disciple of Mazu)

One day, he was boiling water for his own bath. A monk asked: 'Venerable Master, why don't you have a Shami (novice monk) or a young attendant do it?' The Zen Master then clapped his hands three times.

Caoshan Ji said: 'The same action of clapping hands, but Xiyuan's action is strange. Juzhi's (Zen master's name) one-finger Zen is because his understanding of 'undertaking' (enlightenment) is not thorough.' The monk retorted to Xiyuan: 'Isn't clapping hands something that servants do?' Caoshan said: 'It is.' The monk asked: 'Is there a higher state beyond that?' Caoshan scolded: 'You servant!' Tiantong Jue said: 'Being able to recognize the noble and the lowly, knowing the valuable and the cheap, Xiyuan is an expert. Being able to distinguish jade from stone, and discern true gold from false gold. If Caoshan had not appeared, this monk, even if he understood cutting and polishing, would only be confused about the affairs of servants. Do you understand? Being unrestrained and uninhibited without harming either side, he is still a guest outside the night-shining curtain.'

Finding the Peach Blossom Spring to escape the Qin Dynasty's wars, the peach blossoms bloom again, seeing another spring. The falling petals have already followed the flowing water, attracting the fisherman to inquire about the ferry. (Sanyi Yu)

Zongjian Falin, Volume 12 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 13

Compiled by Jiyun Hall

Three Generations Below Dajian (Huineng)

Zen Master Ruhui of Dongsi Temple, Tanzhou (a disciple of Mazu)

He was once worried that his disciples would recite and memorize the saying 'Mind is Buddha' without end. And he said, where does the Buddha reside that it is said 'Mind is Buddha'? The mind is like a painter, yet it is said 'Mind is Buddha'? Therefore, he instructed the assembly: 'Mind is not Buddha, wisdom is not the Dao. The sword has been gone for a long time, and you are only now carving a boat to find it.'

Mind is not Buddha.

智不是道。青山白雲。落花芳草。若是伶俐阿師。終不回頭轉腦。(鼓山圭)

雨散雲收后。崔嵬數十峰。倚䦨頻顧望。回首與誰同。(徑山杲)

太平時節歲豐登。旅不赍糧戶不扃。官路無人夜無月。唱歌歸去恰三更。(開善謙)

昨日因過竹院西。鄰家稚子隔溪啼。山寒水肅半黃落。無數歸鴉卜樹棲。(虛堂愚)

天晴日頭出。雨下地上濕。盡情都說了。祇恐信不及。(無門開)

心不是佛。智不是道。舉得十分。未敢相保。𢹂條拄杖閑行。切忌回頭轉腦。(照堂一)

禪和包。小娘腰。老虎毛。將軍刀。更有江流上。一條紙畫橋。(漢關喻)

東寺因崔相國入殿見雀拋糞于佛頂上。乃問一切眾生皆有佛性。為甚卻拋糞于佛頭上。師曰它終不向鷂子頭上拋。

法燈欽代云怕佛。　金山銓云。面赤不如語直。　磬山鼎云。崔相好一杓。可惜放過。待道終不向鷂子頭上拋。遂與一摑。使東寺也知些臭氣好。

東寺問仰山甚處人。山曰廣南人。師曰我聞廣南有鎮海明珠是否。曰是。師曰此珠如何。曰黑月即隱白月即現。師曰將得來否。曰將得來。師曰何不呈似老僧。曰。某甲昨到溈山。被索此珠。直得無言可對。無理可伸。師曰。真獅子兒。善能哮㖃。

【現代漢語翻譯】 現代漢語譯本： 智不是道。青山白雲。落花芳草。若是伶俐阿師（有智慧的僧人），終不回頭轉腦（不要回頭思考）。(鼓山圭) 雨散雲收后。崔嵬（高峻）數十峰。倚䦨（靠著欄桿）頻顧望。回首與誰同。(徑山杲) 太平時節歲豐登。旅不赍糧（攜帶糧食）戶不扃（關門）。官路無人夜無月。唱歌歸去恰三更。(開善謙) 昨日因過竹院西。鄰家稚子隔溪啼。山寒水肅半黃落。無數歸鴉卜樹棲（選擇樹木棲息）。(虛堂愚) 天晴日頭出。雨下地上濕。盡情都說了。祇（只）恐信不及。(無門開) 心不是佛。智不是道。舉得十分。未敢相保（不敢保證）。𢹂（攜帶）條拄杖閑行。切忌回頭轉腦。(照堂一) 禪和包。小娘腰。老虎毛。將軍刀。更有江流上。一條紙畫橋。(漢關喻) 東寺因崔相國入殿見雀拋糞于佛頂上。乃問一切眾生皆有佛性。為甚（為什麼）卻拋糞于佛頭上。師曰它終不向鷂子（老鷹）頭上拋。 法燈欽代云怕佛。金山銓云。面赤不如語直。磬山鼎云。崔相好一杓（一勺）。可惜放過。待道終不向鷂子頭上拋。遂與一摑（打一巴掌）。使東寺也知些臭氣好。 東寺問仰山甚處人。山曰廣南人。師曰我聞廣南有鎮海明珠是否。曰是。師曰此珠如何。曰黑月即隱白月即現。師曰將得來否。曰將得來。師曰何不呈似老僧。曰。某甲（我）昨到溈山。被索此珠。直得無言可對。無理可伸。師曰。真獅子兒。善能哮㖃（吼叫）。

【English Translation】 English version: Wisdom is not the Dao (the Way). Green mountains and white clouds. Falling flowers and fragrant grass. If you are a clever Acharya (teacher), you will never turn your head back to think. (Guishan Gui) After the rain scatters and the clouds disperse, towering peaks number in the dozens. Leaning on the railing, I frequently gaze around. Turning my head, who shares this view with me? (Jingshan Gao) In peaceful times, the years are bountiful. Travelers do not carry provisions, and households do not lock their doors. On the official road, there is no one, and at night, there is no moon. Singing, I return home, just as it strikes the third watch. (Kaishan Qian) Yesterday, I passed by the west of the bamboo temple. A child from a neighboring house cried across the stream. The mountains are cold and the water is still, with half the foliage yellow and falling. Countless returning crows choose trees to roost. (Xutang Yu) When the sky clears, the sun comes out. When it rains, the ground becomes wet. I have said everything completely. I only fear you will not believe it. (Wumen Kai) The mind is not the Buddha. Wisdom is not the Dao. Even if you understand it perfectly, I dare not guarantee it. Carrying a staff, I walk leisurely. Be sure not to turn your head back to think. (Zhaotang Yi) Chan (Zen) monk's bundle. Young woman's waist. Tiger's fur. General's sword. And even more, above the flowing river, a paper-painted bridge. (Hanguan Yu) Because Cui Xiangguo (Prime Minister Cui) entered the hall of Dongsi Temple and saw a sparrow dropping dung on the Buddha's head, he asked, 'All sentient beings have Buddha-nature. Why does it drop dung on the Buddha's head?' The master said, 'It would never drop it on the head of a hawk (yingzi).' Fadeng Qin said on behalf of others that he feared the Buddha. Jinshan Quan said, 'A red face is not as good as straight talk.' Qingshan Ding said, 'Prime Minister Cui deserves a ladleful. It's a pity to let it go. Waiting to say that it would never drop it on the head of a hawk, he then gave him a slap. So that Dongsi Temple would also know some of the stench.' Dongsi asked Yangshan what place he was from. Yangshan said, 'Guangnan.' The master said, 'I have heard that Guangnan has a Zhenhai Mingzhu (sea-pacifying pearl), is that so?' He said, 'Yes.' The master said, 'What is this pearl like?' He said, 'The black moon hides, and the white moon appears.' The master said, 'Can you bring it?' He said, 'I can bring it.' The master said, 'Why not present it to this old monk?' He said, 'I went to Weishan yesterday and was asked for this pearl, leaving me speechless and without reason.' The master said, 'A true lion cub, skilled at roaring!'

佛鑒勤云。東寺祇索一顆。仰山傾出一栲栳。　天寧琦云。仰山雖是個獅子兒。怎奈把鎮海明珠作豌豆賣卻。千古之下遭人檢點。今日黨理不黨親。便是東寺到來也須勘過了打。　洞山瑩云。可惜東寺被他珠光一爍。直得龍頭蛇尾。當時何不喚侍者快將糞箕掃帚來。

善舞太阿鋒。決無傷手厄。慣編猛虎鬚。必有全身策。鎮海珠。巧呈似。離色離聲離名字。栴檀林里爇栴檀。獅子窟中吼獅子。(圓悟勤)

無言可對口才開。已是和光吐出來。東寺不知何意志。深深一丈掘坑埋。(云衲慶)

東寺因仰山機緣相見了卻入客位。復具威儀再上人事。師才見乃曰。已相見了也。山曰與么相見。莫不當否。師便歸方丈閉卻門。山歸舉似溈山。溈曰寂子是什麼心行。山曰。若不與么。怎識得伊。

保福展云。仰山大似蚊子上鐵牛。　承天宗云。仰山識得東寺。強說道理即得。相見即不可。直使溈山親來也未能得與東寺相見在。

袁州南源道明禪師(馬祖一嗣)

上堂。快馬一鞭。快人一言。有事何不出頭來。無事各宜珍重。僧問如何是一言。師乃吐舌曰。待我有廣長舌相即向汝道。

黃鳥聲干綠柳陰。長門猶說不逢春。玉簫吹處花空落。翠輦過時月已淪。(遠庵僼)

南源

【現代漢語翻譯】 現代漢語譯本： 佛鑒勤（佛鑒勤禪師）說：『東寺（東寺，指一位禪師）只索要一顆（指鎮海明珠）。』仰山（仰山慧寂禪師）傾倒出一栲栳（栲栳，一種竹編容器，比喻數量很多）。』 天寧琦（天寧琦禪師）說：『仰山（仰山慧寂禪師）雖然是個獅子兒（比喻有才能的人），怎奈把鎮海明珠（比喻珍貴的佛法）當作豌豆賣了。』千古之下遭人檢點。今日黨理不黨親。便是東寺（東寺，指一位禪師）到來也須勘過了打。 洞山瑩（洞山瑩禪師）說：『可惜東寺（東寺，指一位禪師）被他珠光一爍。直得龍頭蛇尾。當時何不喚侍者快將糞箕掃帚來。』 『善舞太阿鋒。決無傷手厄。慣編猛虎鬚。必有全身策。鎮海珠。巧呈似。離色離聲離名字。栴檀林里爇栴檀。獅子窟中吼獅子。』(圓悟勤) 『無言可對口才開。已是和光吐出來。東寺不知何意志。深深一丈掘坑埋。』(云衲慶) 東寺（東寺，指一位禪師）因仰山（仰山慧寂禪師）機緣相見了卻入客位。復具威儀再上人事。師才見乃曰：『已相見了也。』山曰：『與么相見。莫不當否。』師便歸方丈閉卻門。山歸舉似溈山（溈山靈佑禪師）。溈曰：『寂子是什麼心行。』山曰：『若不與么。怎識得伊。』 保福展（保福展禪師）說：『仰山（仰山慧寂禪師）大似蚊子上鐵牛。』 承天宗（承天宗禪師）說：『仰山（仰山慧寂禪師）識得東寺（東寺，指一位禪師）。強說道理即得。相見即不可。直使溈山（溈山靈佑禪師）親來也未能得與東寺（東寺，指一位禪師）相見在。』 袁州南源道明禪師（袁州南源道明禪師，馬祖一嗣） 上堂。快馬一鞭。快人一言。有事何不出頭來。無事各宜珍重。僧問如何是一言。師乃吐舌曰：『待我有廣長舌相即向汝道。』 『黃鳥聲干綠柳陰。長門猶說不逢春。玉簫吹處花空落。翠輦過時月已淪。』(遠庵僼) 南源（南源，地名)

【English Translation】 English version: Fojian Qin (Zen Master Fojian Qin) said: 'Dongsi (Dongsi, referring to a Zen master) only asked for one (referring to the Zhenhai Pearl).' Yangshan (Zen Master Yangshan Huiji) poured out a 'kaolao' (kaolao, a bamboo-woven container, a metaphor for a large quantity).' Tianning Qi (Zen Master Tianning Qi) said: 'Although Yangshan (Zen Master Yangshan Huiji) is a lion cub (a metaphor for a talented person), he sold the Zhenhai Pearl (a metaphor for the precious Dharma) as a pea.' He will be criticized for it for thousands of years. Today, I side with the truth, not with relatives. Even if Dongsi (Dongsi, referring to a Zen master) arrives, he must be examined and beaten. Dongshan Ying (Zen Master Dongshan Ying) said: 'It's a pity that Dongsi (Dongsi, referring to a Zen master) was dazzled by his pearl light. It turned out to be a case of starting strong but ending weak. Why didn't he call the attendant to quickly bring a dustpan and broom at that time?' 'Skillfully wielding the Tai'a sword, there's no danger of hurting one's hand. Being accustomed to braiding the tiger's whiskers, there must be a plan for complete safety. The Zhenhai Pearl is cleverly presented, apart from form, sound, and name. Burning sandalwood in the sandalwood forest, the lion roars in the lion's den.' (Yuanwu Qin) 'When words are exhausted, eloquence arises. It's already emitting light. Dongsi doesn't know what his intention is, deeply digging a pit one zhang deep to bury it.' (Yunnai Qing) Dongsi (Dongsi, referring to a Zen master) met Yangshan (Zen Master Yangshan Huiji) through a karmic opportunity but entered the position of a guest. He then put on his dignified appearance and asked for instruction again. The master just saw him and said: 'We have already met.' Yangshan said: 'Meeting like this, is it not appropriate?' The master then returned to his room and closed the door. Yangshan returned and told Weishan (Zen Master Weishan Lingyou). Weishan said: 'What is Jizi's state of mind?' Yangshan said: 'If it weren't like this, how could one recognize him?' Baofu Zhan (Zen Master Baofu Zhan) said: 'Yangshan (Zen Master Yangshan Huiji) is like a mosquito on an iron ox.' Chengtian Zong (Zen Master Chengtian Zong) said: 'Yangshan (Zen Master Yangshan Huiji) understands Dongsi (Dongsi, referring to a Zen master). He can force an explanation, but they cannot truly meet. Even if Weishan (Zen Master Weishan Lingyou) came in person, he would not be able to meet Dongsi (Dongsi, referring to a Zen master).' Zen Master Yuanzhou Nanyuan Daoming (Zen Master Yuanzhou Nanyuan Daoming, a successor of Mazu) Ascending the hall. A whip for a fast horse, a word for a quick person. If there is something to say, why not step forward? If there is nothing to say, cherish this moment. A monk asked, 'What is one word?' The master then stuck out his tongue and said: 'When I have a long and broad tongue, I will tell you.' 'The yellow bird's voice is dry in the shade of the green willow. In the Changmen Palace, they still say they haven't met spring. The jade flute plays, and the flowers fall in vain. The emerald carriage passes, and the moon has already set.' (Yuan'an Hong) Nanyuan (Nanyuan, place name)

因洞山來參。才上法堂。師曰已相見了也。洞便下去。至明日卻上。問昨日已蒙和尚慈悲。不知甚處是與某甲相見處。師曰。心心無間斷。流入于性海。曰洎合放過。遂辭去。師曰多學佛法廣作利益。曰多學佛法即不問。如何是廣作利益。師曰一物莫違即是。

知有前期在。難分此夜中。母將故人酒。不及石尤風。(澗庵怡)

越州大珠慧海禪師(馬祖一嗣)

僧問如何是佛。師曰清談對面非佛而誰。

法眼云。是即沒交涉。

偃蹇蒼髯十萬本。參差翠玉數千竿。風敲月戶三秋冷。雨打茅堂六月寒。(石溪月)

大珠曰。身口意清凈是名佛出世。身口意不凈是名佛滅度。

黃龍南云。也好個訊息。古人一期方便與你諸人討個入路。既得個入路。又須得個出路。登山須到頂。入海須到底。不到頂不知宇宙之寬廣。不到底不知滄海之淺深。既知寬廣又知淺深。乃頌。

一蹋蹋翻四大海。一摑摑倒須彌山。撒手到家人不識。鵲噪鴉鳴拍樹間。

大珠問座主蘊何經論。曰講金剛經。師曰。若言如來有所說則為謗佛。若言不是佛說又是謗經。除此之外。試與老僧說看。

法林音代云。和尚幸是大人。

百非四句都拈了。敢問云何會此經。卻是虛空能講得。

【現代漢語翻譯】 現代漢語譯本 洞山前來參拜。剛登上法堂，禪師就說：『已經相見了。』洞山便退了下去。到了第二天，又上來問道：『昨天已蒙和尚慈悲，不知在何處與弟子相見？』禪師說：『心心之間沒有間斷，流入于性海。』洞山說：『既然如此，那就放過了。』於是告辭離去。禪師說：『多學佛法，廣作利益。』洞山說：『多學佛法暫且不問，如何是廣作利益？』禪師說：『一物莫違即是。』

『知有前期在，難分此夜中。母將故人酒，不及石尤風。』(澗庵怡)

越州大珠慧海禪師(馬祖一嗣)

僧人問：『如何是佛？』禪師說：『清談對面，非佛而誰？』

法眼禪師評論說：『是即沒交涉。』

『偃蹇蒼髯十萬本，參差翠玉數千竿。風敲月戶三秋冷，雨打茅堂六月寒。』(石溪月)

大珠禪師說：『身口意清凈，是名佛出世；身口意不凈，是名佛滅度。』

黃龍南禪師評論說：『也好個訊息。古人一期方便，與你諸人討個入路。既得個入路，又須得個出路。登山須到頂，入海須到底。不到頂不知宇宙之寬廣，不到底不知滄海之淺深。既知寬廣又知淺深。』於是作頌：

『一蹋蹋翻四大海，一摑摑倒須彌山(Sumeru)。撒手到家人不識，鵲噪鴉鳴拍樹間。』

大珠禪師問座主(Zuo Zhu)所研究的經論。座主說：『講《金剛經》。』禪師說：『若說如來(Tathagata)有所說，則為謗佛；若說不是佛說，又是謗經。除此之外，試與老僧說看。』

法林音禪師代答說：『和尚幸是大人。』

『百非四句都拈了，敢問云何會此經？卻是虛空能講得，』

【English Translation】 English version Dongshan came to pay respects. As soon as he ascended the Dharma hall, the Master said, 'We have already met.' Dongshan then went down. The next day, he came up again and asked, 'Yesterday, I received the Master's compassion. I don't know where it was that I met you.' The Master said, 'Heart to heart, without interruption, flowing into the sea of nature.' Dongshan said, 'Since that is so, then I have let it pass.' Thereupon, he took his leave. The Master said, 'Study the Buddhadharma extensively and create vast benefits.' Dongshan said, 'Studying the Buddhadharma I will not ask about for now, but what is creating vast benefits?' The Master said, 'Not deviating from a single thing is it.'

'Knowing there is a prior appointment, it is difficult to distinguish this night. Mother brings the wine of an old friend, but it is not as good as the stone whirlwind.' (Jian'an Yi)

Chan Master Dazhu Huihai of Yuezhou (a successor of Mazu)

A monk asked, 'What is Buddha?' The Master said, 'Clear talk face to face, who is not Buddha?'

Dharma Eye commented, 'That is irrelevant.'

'Stately, gnarled old beards, a hundred thousand roots, irregular emerald jade, several thousand stalks. The wind knocks on the moonlit door, the third autumn is cold, the rain beats on the thatched hut, the sixth month is cold.' (Shixi Yue)

Dazhu said, 'Body, speech, and mind being pure is called the Buddha appearing in the world; body, speech, and mind being impure is called the Buddha passing into extinction.'

Huanglong Nan commented, 'What good news! The ancients used a temporary expedient to find an entry point for you all. Having obtained an entry point, you must also obtain an exit point. Climbing a mountain, you must reach the summit; entering the sea, you must reach the bottom. Not reaching the summit, you do not know the vastness of the universe; not reaching the bottom, you do not know the shallowness of the ocean. Having known vastness and also knowing shallowness.' Then he composed a verse:

'One stamp overturns the four great seas, one slap knocks down Mount Sumeru (Sumeru). Releasing the hand, the family does not recognize, magpies chirp and crows caw, clapping among the trees.'

Dazhu asked the lecturer (Zuo Zhu) what sutras and treatises he studied. The lecturer said, 'I lecture on the Diamond Sutra.' The Master said, 'If you say the Tathagata (Tathagata) has spoken something, then you slander the Buddha; if you say it was not spoken by the Buddha, then you slander the sutra. Apart from this, try to tell me what you see.'

Chan Master Falinyin replied on his behalf, 'The Master is fortunately a great man.'

'A hundred negations and the four phrases are all picked up, may I ask how to understand this sutra? It is actually the void that can lecture on it.'

熾然常說有誰聽。(本覺一)

洪州百丈惟政禪師(馬祖一嗣)

老宿見日影透牕乃問。牕就日。日就牕。師曰。長老房中有客。歸去好。

牕就日兮日就牕。前塵不了費商量。房中有客還歸去。歸到無歸始見常。(侶巖荷)

惟政問南泉。諸方善知識還有不說似人底法也無。泉曰有。師曰作么生是。曰不是心不是佛不是物。師曰恁么即說似人了也。曰。某甲即與么。和尚作么生。師曰。我又不是善知識。怎知有說不說底法。曰。某甲不會。請和尚說。師曰我太煞為汝說了也。(或作涅槃)

溈山喆云。百丈祇知瞻前不知顧后。當時待伊道某甲不會。但云老僧亦不會。百丈若下得此一語。非惟與南泉為宗匠。亦乃與天下人為宗匠。　天奇瑞雲。者兩個漢。拈頭失尾拈尾失頭。既有不說底法。還許你賓主問答也無。饒你檢點得出。進退無門。更夸精細。轉見不堪。諸人到此作么生。請歸堂。珍重。

涅槃老子順風吹。啰哩哩啰爭得知。隔嶺幾多人錯聽。一時喚作鷓鴣詞。(白雲端)

不會誰不會。相逢且喫茶。不尋雲水路。爭得到僧家。(長靈卓)

鸞膠續斷絃。猊血化驢乳。從來不為人。今古參佛祖。箭既離弦無返回。將欲奪之必固與。語時默。默時語。人從陳州

【現代漢語翻譯】 現代漢語譯本 『熾然常說有誰聽』（本覺一）：誰能理解那熾熱燃燒的真理，它總是被宣說？

洪州百丈惟政禪師（馬祖一嗣）：

一位老修行看到陽光穿過窗戶，於是問道：『是窗戶趨向陽光，還是陽光趨向窗戶？』禪師說：『長老的房間里有客人，請回吧。』

『窗就日兮日就牕。前塵不了費商量。房中有客還歸去。歸到無歸始見常。』（侶巖荷）：窗戶趨向陽光啊，陽光趨向窗戶。對過去的事情不瞭解，只會浪費時間商量。房間里有客人，還是請回吧。回到無所歸依之處，才能見到真常。

惟政問南泉：『各處的善知識，還有不說給人聽的法嗎？』南泉說：『有。』禪師說：『怎麼是不說給人聽的法？』南泉說：『不是心，不是佛，不是物。』禪師說：『這樣就說給人聽了啊。』南泉說：『我就是這樣，和尚您怎麼樣？』禪師說：『我又不是善知識，怎麼知道有說不說的方法。』南泉說：『我不明白，請和尚說說。』禪師說：『我已經太為你說了。』（或作涅槃）

溈山喆說：『百丈只知道看前面，不知道顧後面。當時如果等他說『我不明白』，就應該說『老僧也不明白』。百丈如果能說出這句話，不僅能與南泉成為宗匠，也能與天下人成為宗匠。』天奇瑞說：『這兩個傢伙，抓住了頭就丟了尾，抓住了尾就丟了頭。既然有不說的方法，還允許你們賓主問答嗎？即使你能檢查出來，也進退無門。越是誇耀精細，越顯得不堪。各位到這裡該怎麼辦？請回禪堂。珍重。』

『涅槃老子順風吹。啰哩哩啰爭得知。隔嶺幾多人錯聽。一時喚作鷓鴣詞。』（白雲端）：涅槃的真理像老子一樣順風吹來。啰哩哩啰，誰能真正理解？隔著山嶺，多少人錯誤地聽取，一時之間把它叫做鷓鴣的鳴叫。

『不會誰不會。相逢且喫茶。不尋雲水路。爭得到僧家。』（長靈卓）：誰說不會？相逢就一起喝茶。不尋找雲水漂泊的道路，怎麼能到達僧人的家？

『鸞膠續斷絃。猊血化驢乳。從來不為人。今古參佛祖。箭既離弦無返回。將欲奪之必固與。語時默。默時語。人從陳州』

【English Translation】 English version 『Who hears the burning truth that is constantly spoken?』 (Benjue Yi): Who can understand the burning truth that is always being proclaimed?

Zen Master Baizhang Weizheng of Hongzhou (a successor of Mazu):

An old practitioner saw the sunlight shining through the window and asked: 『Does the window go towards the sun, or does the sun go towards the window?』 The Zen master said: 『There are guests in the elder』s room, please return.』

『The window goes to the sun, the sun goes to the window. Unresolved past matters waste time in discussion. There are guests in the room, please return. Returning to where there is no return, one can see the true constant.』 (Luyan He): The window goes to the sun, ah, the sun goes to the window. Not understanding past matters only wastes time in discussion. There are guests in the room, please return. Returning to the place where there is nothing to return to, one can see the true constant.

Weizheng asked Nanquan: 『Do the wise teachers everywhere have a Dharma that they do not tell people?』 Nanquan said: 『Yes.』 The Zen master said: 『What is the Dharma that is not told to people?』 Nanquan said: 『Not mind, not Buddha, not thing.』 The Zen master said: 『Then you have told it to people.』 Nanquan said: 『That is how I am, what about you, Master?』 The Zen master said: 『I am not a wise teacher, how would I know if there is a Dharma that is spoken or unspoken.』 Nanquan said: 『I do not understand, please tell me, Master.』 The Zen master said: 『I have already told you too much.』 (Or it can be interpreted as Nirvana)

Weishan Zhe said: 『Baizhang only knows how to look forward, not backward. At that time, if he had waited for him to say 『I do not understand,』 he should have said 『This old monk also does not understand.』 If Baizhang could have said this, he would not only be a master with Nanquan, but also a master with everyone in the world.』 Tianqi Rui said: 『These two fellows, they grab the head and lose the tail, grab the tail and lose the head. Since there is a Dharma that is not spoken, are you still allowed to have guest and host questions and answers? Even if you can examine it, there is no way to advance or retreat. The more you boast about being refined, the more unbearable you become. What should everyone do here? Please return to the meditation hall. Take care.』

『The Nirvana old man blows with the wind. Loli lila, who can truly know? Across the mountains, how many people mishear, and for a moment call it the song of the partridge.』 (Baiyun Duan): The truth of Nirvana blows with the wind like Laozi. Loli lila, who can truly understand? Across the mountains, how many people mishear and for a moment call it the song of the partridge.

『Who says they don』t understand? Let』s have tea when we meet. If you don』t seek the wandering path of clouds and water, how can you reach the home of the monks?』 (Changling Zhuo): Who says they don』t understand? Let』s have tea when we meet. If you don』t seek the wandering path of clouds and water, how can you reach the home of the monks?

『Luan glue mends broken strings. Lion』s blood turns into donkey』s milk. Never for people. Ancient and modern, participate with Buddhas and ancestors. Once the arrow leaves the string, there is no return. If you want to take it back, you must give it firmly. Speak in silence, be silent in speech. People from Chenzhou』

來。卻往許州去。(圓悟勤)

倒腹傾腸說向君。不知何故尚沉吟。而今便好猛提取。付與世間無事人。(徑山杲)

一個拽來還拽去。一人牽去又牽來。深山一段無根樹。直至如今鋸不開。(千巖長)

惟政因入京。路逢官人吃飯。忽見驢鳴。官人召曰頭陀。師舉頭。官人卻指驢。師卻指官人。

保福展云。惟政因齋慶贊。　法眼別云。但作驢鳴。　支提愛云。一家有事百家忙。

京兆章敬懷惲禪師(馬祖一嗣)

因百丈遣僧來囑曰。待伊升堂次。乃展坐具禮拜了。將伊一隻鞋以袖拂卻上塵。倒覆向下。其僧至。一如丈教。師乃曰老僧罪過。

黃龍新云。百丈逞盡神通。不消章敬道個老僧罪過。　鼓山圭云。黃龍孟八郎。猶欠一著在。祇知百丈逞神通。殊不知百丈伎倆俱盡。祇知章敬道個老僧罪過。不知章敬一款便招。會么。蛇吞蝦蟆猶自可。更有蜈蚣在後頭。

章敬因僧問心法雙忘指歸何所。師曰郢人無污徒勞運斤。曰請師不返之言。師曰即無返句。

洞山云。道即甚易。罕遇作家。　魯庵遠云。語不知邪正。邪正足以障語。言不知賓主。賓主足以害言。章敬知即知。其如障語害言何。

洪州泐潭法會禪師(馬祖一嗣)

問馬祖如何是祖師

【現代漢語翻譯】 現代漢語譯本： 來，卻往許州去。（圓悟勤） 倒腹傾腸地向你訴說，不知為何你還在沉吟。現在最好猛然提起精神，交付給世間無事之人。（徑山杲） 一個拽來還拽去，一人牽去又牽來。深山裡一段沒有根的樹，直到如今也鋸不開。（千巖長） 惟政（僧人名）因為入京，路上遇到官員吃飯。忽然聽到驢叫。官員叫道：『頭陀（苦行僧）。』師父抬起頭。官員卻指著驢。師父卻指著官員。 保福（僧人名）評論說：『惟政因為齋飯慶贊。』法眼（僧人名）另外評論說：『只是作驢叫。』支提愛（僧人名）評論說：『一家有事百家忙。』 京兆章敬懷惲禪師（馬祖（禪師名）的弟子） 因為百丈（禪師名）派遣僧人來囑咐說：『等他升堂的時候，就展開坐具禮拜，然後將他的一隻鞋子用袖子拂去上面的塵土，倒扣向下。』那僧人到了，完全按照百丈（禪師名）教的做。章敬（禪師名）於是說：『老僧罪過。』 黃龍新（僧人名）評論說：『百丈（禪師名）使盡了神通，也不需要章敬（禪師名）說一句『老僧罪過』。』鼓山圭（僧人名）評論說：『黃龍孟八郎（僧人名），還欠缺一著。只知道百丈（禪師名）逞神通，卻不知道百丈（禪師名）的伎倆都用盡了。只知道章敬（禪師名）說一句『老僧罪過』，不知道章敬（禪師名）一款便招。』會么？蛇吞蝦蟆（癩蛤蟆）還算可以，更有蜈蚣在後頭。 章敬（禪師名）因為有僧人問：『心法雙忘，指歸何處？』師父說：『郢（古地名）人沒有污垢，徒勞地運用斧頭。』僧人說：『請師父說一句不返回的話。』師父說：『即無返句。』 洞山（禪師名）評論說：『道即甚易，罕遇作家。』魯庵遠（僧人名）評論說：『語不知邪正，邪正足以障語。言不知賓主，賓主足以害言。章敬（禪師名）知即知，其如障語害言何？』 洪州泐潭法會禪師（馬祖（禪師名）的弟子） 問馬祖（禪師名）：『如何是祖師？』

【English Translation】 English version: Come, but go to Xuzhou. (Yuanwu Qin) I pour out my heart and soul to you, but I don't know why you are still hesitant. Now is the best time to gather your spirits and entrust it to those who have nothing to do in the world. (Jingshan Gao) One pulls it back and forth, one person leads it away and another pulls it back. A rootless tree in the deep mountains cannot be sawn open even now. (Qianyan Chang) Weizheng (name of a monk) was going to the capital and encountered an official eating on the road. Suddenly, he heard a donkey braying. The official called out: 'Toutuo (ascetic monk).' The master raised his head. The official pointed at the donkey. The master pointed at the official. Baofu (name of a monk) commented: 'Weizheng is celebrating with a vegetarian meal.' Fayan (name of a monk) commented separately: 'Just make a donkey's bray.' Zhitiai (name of a monk) commented: 'When one family has something to do, all families are busy.' Chan Master Huaiyun of Jingzhao Zhangjing (a disciple of Mazu (name of a Chan master)) Because Baizhang (name of a Chan master) sent a monk to instruct him: 'When he ascends the hall, spread out the sitting mat and bow, then use his sleeve to brush the dust off one of his shoes and turn it upside down.' When the monk arrived, he did exactly as Baizhang (name of a Chan master) had taught him. Zhangjing (name of a Chan master) then said: 'This old monk is guilty.' Huanglong Xin (name of a monk) commented: 'Baizhang (name of a Chan master) has exhausted his supernatural powers, and there is no need for Zhangjing (name of a Chan master) to say 'This old monk is guilty'.' Gushan Gui (name of a monk) commented: 'Huanglong Meng Balang (name of a monk) is still one move short. He only knows that Baizhang (name of a Chan master) is showing off his supernatural powers, but he doesn't know that Baizhang's (name of a Chan master) tricks are all used up. He only knows that Zhangjing (name of a Chan master) said 'This old monk is guilty,' but he doesn't know that Zhangjing (name of a Chan master) confessed with one move.' Do you understand? It's still okay for a snake to swallow a toad, but there is a centipede behind it. Zhangjing (name of a Chan master) asked a monk: 'When both mind and dharma are forgotten, where does it point to?' The master said: 'A person from Ying (ancient place name) has no blemishes, so it is futile to wield an axe.' The monk said: 'Please, Master, say a word that does not return.' The master said: 'There is no returning phrase.' Dongshan (name of a Chan master) commented: 'The Way is very easy, but it is rare to encounter a master.' Luan Yuan (name of a monk) commented: 'Words do not know what is right or wrong, and right and wrong are enough to obstruct words. Speech does not know host and guest, and host and guest are enough to harm speech. Zhangjing (name of a Chan master) knows, but what about obstructing speech and harming speech?' Chan Master Fahui of Hongzhou Letan (a disciple of Mazu (name of a Chan master)) Asked Mazu (name of a Chan master): 'What is the Patriarch?'

西來意。祖曰低聲近前來。師近前。祖打一摑曰。六耳不同謀。來日來。師至來日獨入法堂曰請和尚道。祖曰。且去。待老僧上堂時出來與汝證盟。師乃悟曰。謝大眾證明。繞法堂一匝便去。

黃龍南云。在古人尚六耳不同謀。那堪今日三二百眾浩浩地商量。禍事禍事。　昭覺勤云。南老不妨因風吹火。未免隨語生解。若有問道林西來意。但云水長船高。泥多佛大。

雞聲茅店月華明。客夢沉迷尚未醒。開得眼來天大曉。髼頭垢面便奔程。(絕象鑒)

十八佳人嫁未酬。每憑媒妁善搜求。一從嫁卻潘郎后。便解人前不識羞。(竹屋簡)

六月炎天雪滿巔。那知身到清涼山。文殊舉手金剛窟。收取玻璃盞子還。(磬山修)

池州杉山智堅禪師(馬祖一嗣)

因普請擇蕨次。南泉拈起一莖曰者個大好供養。師曰。非惟者個。百味珍饈它亦不顧。泉曰。雖然如是。個個須嘗過始得。

報慈遂徴云。且道是相見語。不是相見語。　翠巖芝徴云。祇如杉山與么道。還免得無過么。若免得。未具眼在。免不得。又違前話。

杉山吃飯次。南泉收生飯曰生𠰒。師曰無生。泉曰猶是末。才行數步。師召曰長老。泉回顧曰作么。師曰莫道是末。

神鼎揆云。衲僧家粥足飯足便休

【現代漢語翻譯】 現代漢語譯本 『西來意』（禪宗用語，指達摩祖師從西方來到中國的真正意圖）。祖師說：『低聲靠近前來。』禪師靠近前。祖師打了他一巴掌說：『六耳不同謀。』（比喻機密事不宜多人商議）明天再來。禪師到了第二天，獨自進入法堂說：『請和尚開示。』祖師說：『且去。待老僧上堂時出來與你證明。』禪師於是領悟說：『感謝大眾證明。』繞法堂一圈便離開了。

黃龍南說：『古人尚且說六耳不同謀，哪裡能像今天這樣三二百人浩浩蕩蕩地商量。』禍事啊禍事。 昭覺勤說：『黃龍南不妨借風點火，但未免隨言語而生出理解。如果有人問趙州『西來意』，只說水長船高，泥多佛大。』

雞鳴茅店，月色明亮，旅客沉睡未醒。睜開眼來，天已大亮，蓬頭垢面便匆忙趕路。（絕象鑒）

十八佳人待嫁未果，總是依靠媒婆四處搜尋。自從嫁給潘安后，便變得在人前不知羞恥。（竹屋簡）

六月酷暑，山頂卻白雪皚皚，才知道身在清涼山（佛教名山）。文殊菩薩舉起手，金剛窟（文殊菩薩的道場）打開，收回了琉璃盞。（磬山修）

池州杉山智堅禪師（馬祖道一的弟子）

一次普請（僧眾集體勞作）採摘蕨菜時，南泉禪師拿起一根蕨菜說：『這個大好供養。』智堅禪師說：『不僅是這個，即使是各種美味佳餚，它也不在意。』南泉禪師說：『即使是這樣，也要個個都嘗過才行。』

報慈遂征評論說：『且說這是相見語，還是不是相見語？』 翠巖芝征評論說：『就像杉山禪師這樣說，還能免得了過失嗎？如果免得了，說明還沒開悟。如果免不了，又違背了之前的話。』

杉山禪師吃飯時，南泉禪師收起剩下的飯說：『生𠰒（未煮熟的飯）。』智堅禪師說：『無生。』南泉禪師說：『仍然是末（指細微的執著）。』剛走了幾步，智堅禪師叫道：『長老。』南泉禪師回頭說：『做什麼？』智堅禪師說：『不要說是末。』

神鼎揆評論說：『出家人粥足飯飽就該休息。』

【English Translation】 English version 『The meaning of Bodhidharma's arrival from the West』 (a Zen term referring to the true intention of Bodhidharma's coming to China from the West). The Patriarch said, 『Come closer and speak softly.』 The Zen master approached. The Patriarch slapped him and said, 『Six ears should not conspire together.』 (a metaphor for confidential matters not suitable for discussion by many people) Come again tomorrow. The Zen master went alone into the Dharma hall the next day and said, 『Please enlighten me, Venerable.』 The Patriarch said, 『Go away. When the old monk ascends the hall, I will come out and certify it for you.』 The Zen master then realized and said, 『Thank you for the certification of the assembly.』 He circled the Dharma hall once and then left.

Huanglong Nan said, 『The ancients still said that six ears should not conspire together, how can it be like today, with three or two hundred people discussing it in a grand manner.』 Calamity, calamity. Zhaojue Qin said, 『Huanglong Nan might as well add fuel to the fire, but inevitably gives rise to understanding according to the words. If someone asks about 『the meaning of Bodhidharma's arrival from the West』, just say that the water is high and the boat is tall, the mud is much and the Buddha is big.』

The cock crows, the thatched hut, the moonlight is bright, the traveler is still asleep. Opening his eyes, the sky is bright, and he hurries on his way with disheveled hair and a dirty face. (Juexiang Jian)

Eighteen beautiful women are unmarried, always relying on matchmakers to search everywhere. Since marrying Pan An, she has become shameless in front of people. (Zhuwu Jian)

In the hot June weather, the top of the mountain is covered with snow, only to realize that he is on Mount Qingliang (a famous Buddhist mountain). Manjusri Bodhisattva raised his hand, the Vajra Cave (Manjusri Bodhisattva's place of practice) opened, and took back the glass lamp. (Qingshan Xiu)

Chan Master Zhijian of Shanshan Mountain in Chizhou (a disciple of Mazu Daoyi)

Once, during a general labor (collective work of the monks) of picking ferns, Nanquan Zen master picked up a fern and said, 『This is a great offering.』 Zhijian Zen master said, 『Not only this, even all kinds of delicacies, it does not care about.』 Nanquan Zen master said, 『Even so, each one must be tasted.』

Bao Ci Sui Zheng commented, 『Let's say, is this a word of meeting, or not a word of meeting?』 Cuiyan Zhi Zheng commented, 『Just like Shanshan Zen master said, can he avoid fault? If he can avoid it, it means he has not yet awakened. If he cannot avoid it, he violates the previous words.』

When Shanshan Zen master was eating, Nanquan Zen master put away the remaining rice and said, 『Uncooked rice.』 Zhijian Zen master said, 『No birth.』 Nanquan Zen master said, 『It is still the end (referring to subtle attachments).』 After taking a few steps, Zhijian Zen master called out, 『Venerable.』 Nanquan Zen master turned around and said, 『What are you doing?』 Zhijian Zen master said, 『Don't say it is the end.』

Shending Kui commented, 『Monks should rest when they have enough porridge and rice.』

。黏牙搭齒堪作甚麼。兩個漢各與二十拄杖。與么判斷還有過么。檢點得出亦領三十拄杖。

古老巡堂親掠生。渡水行舟不易耕。莫道無生猶是末。纖毫不了亂縱橫。(智門祚)

生前一曲賴同條。別管清音調自高。一夜西風吹不散。梅花奏落徹雲霄。(神鼎揆)

杉山一日與歸宗南泉路次。逢虎。各從邊過了。泉問歸宗。適來見虎似個甚麼。宗曰似個貓兒。復問師。師曰似個狗子。師卻問泉。泉曰似個大蟲。

大溈智云。三個老漢聚頭寐語。若要徹一時。參取者大蟲始得。復頌。

一虎三人見不同。高低各自立宗風。為伊途路不得力。空過浮生一夢中。

一物兩名也大奇。三人那個可為師。頂門未具金剛眼。透出縱橫孰辨伊。(開先瑛)

五五二十五。大蟲元是虎。狗子與貓兒。豈可同時語。夜閉門。早關戶。須信利牙爪可怖。家家門首透長安。儘是舉子朝天路。(佛鑒勤)

筠州逍遙禪師(馬祖一嗣)

因鹿西和尚曰唸唸攀緣心心永寂。師曰昨日亦有人恁么道。曰道什麼。師曰不知。曰請和尚道。師以拂子驀口打。西拂袖便出。師召眾曰。大眾。直是頂門上著眼。也鑒它不破。

蔣山勤云。老僧雖頂門無眼。也驗得他骨出。何以見得。古墓毒蛇頭

【現代漢語翻譯】 現代漢語譯本： '黏牙搭齒'（形容言語不清，含糊不清）算作什麼？給兩個漢子（指爭論的雙方）各打二十拄杖（一種懲罰）。這樣判決還有錯嗎？如果能檢查出問題，也領三十拄杖。 古老的巡邏者親自掠奪生靈，渡水行舟卻不易耕作。不要說沒有生機就已經是終結，即使是細微的差別也無法理解，最終會一片混亂。 生前的一曲依靠相同的旋律，不要管清音，音調自然高昂。一夜西風吹不散，梅花的演奏響徹雲霄。 杉山和歸宗（兩位禪師）有一天與南泉（一位禪師）在路上相遇，遇到老虎。他們各自從旁邊過去了。南泉問歸宗：剛才見到的老虎像什麼？歸宗說：像隻貓兒。又問師父（指杉山），師父說：像隻狗子。師父反過來問南泉，南泉說：像只大蟲（老虎）。 大溈智云（一位禪師）說：三個老漢聚在一起說夢話，如果想要徹底明白，就去參究那隻大蟲（老虎）吧。又作頌說： 一隻老虎，三個人見到的不同，高低各自樹立宗風。因為他們在這條路上不得力，白白度過浮生，如同一場夢中。 一件東西，兩個名字，也太奇怪了，三個人中哪個可以作為老師？如果頂門（指智慧）沒有具備金剛眼（指辨別真偽的智慧），透出縱橫交錯的景象，誰能辨別它呢？ 五五二十五，大蟲（老虎）原來就是虎。狗子和貓兒，怎麼可以同時說呢？晚上關門，早上關戶，必須相信利牙爪子的可怕。家家門首直通長安（指京城），都是舉子（參加科舉考試的人）朝天的道路。 筠州逍遙禪師（一位禪師，是馬祖（馬祖道一禪師）的弟子） 因為鹿西和尚說：唸唸攀緣，心心永寂。禪師說：昨天也有人這麼說。鹿西和尚問：說什麼？禪師用拂子（一種禪杖）猛擊他的嘴。鹿西和尚拂袖便走。禪師召集眾人說：各位，即使是頂門上長著眼睛，也鑑別不破。 蔣山勤（一位禪師）說：老僧雖然頂門上沒有眼睛，也能驗證出他的骨頭。憑什麼看得出來？就像古墓里的毒蛇頭。

【English Translation】 English version: What can 'sticky teeth and stuttering' (describing unclear speech) be considered? Give each of the two men (referring to the two sides of the dispute) twenty blows with a staff (a type of punishment). Is there anything wrong with this judgment? If a problem can be found, also receive thirty blows with a staff. The ancient patrolman personally plunders living beings, crossing the water by boat is not easy to cultivate. Do not say that the absence of life is already the end, even subtle differences cannot be understood, and ultimately it will be chaos. A song in life relies on the same melody, don't mind the clear sound, the tune is naturally high. The west wind cannot blow it away overnight, the plum blossom performance resounds through the clouds. Shanshan (Shanshan, a Zen master) and Guizong (Guizong, a Zen master) one day met Nanquan (Nanquan, a Zen master) on the road and encountered a tiger. They each passed by. Nanquan asked Guizong: What did the tiger you saw just now look like? Guizong said: Like a kitten. He asked the master (referring to Shanshan) again, and the master said: Like a puppy. The master asked Nanquan in turn, and Nanquan said: Like a big worm (tiger). Dawei Zhiyun (Dawei Zhiyun, a Zen master) said: Three old men gathered together to talk in their sleep, if you want to understand thoroughly, go and study that big worm (tiger). He also composed a verse saying: One tiger, three people see it differently, high and low each establish their own sect style. Because they are not effective on this road, they spend their floating life in vain, like a dream. One thing, two names, is also very strange, which of the three can be a teacher? If the top of the head (referring to wisdom) does not have the Vajra eye (referring to the wisdom to distinguish between true and false), who can distinguish it when it reveals a crisscrossing scene? Five five is twenty-five, the big worm (tiger) is originally a tiger. How can a puppy and a kitten be said at the same time? Close the door at night, close the door early in the morning, you must believe in the horror of sharp teeth and claws. Every household's door leads directly to Chang'an (referring to the capital), all are candidates (people who participate in the imperial examination) on the road to the sky. Yunzhou Xiaoyao Zen Master (a Zen master, a disciple of Mazu (Zen Master Mazu Daoyi)) Because the monk of Luxi said: every thought clings, every heart is eternally silent. The Zen master said: Someone said that yesterday too. The monk of Luxi asked: What did you say? The Zen master struck his mouth fiercely with a whisk (a type of Zen staff). The monk of Luxi flicked his sleeves and left. The Zen master summoned everyone and said: Everyone, even if you have eyes on the top of your head, you can't break through it. Jiangshan Qin (Jiangshan Qin, a Zen master) said: Although the old monk has no eyes on the top of his head, he can also verify his bones. How can you see it? It's like the head of a poisonous snake in an ancient tomb.

戴角。南山猛虎尾吒[哎-乂+少]。

撫州石鞏慧藏禪師(馬祖一嗣)

昔為獵人。因趁鹿遇馬祖。乃問見鹿過否。祖曰汝是何人。曰獵人。祖曰汝解射么。曰解射。祖曰一箭射幾個。曰射一個。祖曰汝不解射。曰和尚解射否。祖曰解射。曰一箭射幾個。祖曰射一群。曰彼此生命何得射他一群。祖曰汝既知如是。何不自射。曰。若教某甲自射。直是無下手處。祖曰者漢曠劫無明煩惱今日頓息。師遂擲下弓箭投祖出家。

清涼欽云。且作么生是一箭射一群底道理。直是三千大千世界生命也不消一箭。　雪竇顯云。馬師一箭一群信彩。射得有甚用處。不如石鞏一箭一個。卻是好手。翠峰今日效古人之作。擬放一箭。高聲喝云。看箭。又云中也。　翠巖芝云。馬祖一箭一群猶未善在。山僧一箭射蠢動含靈。無不中者。雖然如是。祇道得一半。更有一半留與諸上座道。

石鞏因僧問生死到來如何迴避。師曰者底無生死。

圓悟勤云。還識者底么。俊鶻衝霄去。懵鳥泊籬頭。　鐵機信云。大小石鞏。只顧貪程。不顧失腳。

幽蘭春谷襲人衣。香徑離披樵客歸。欲執斧柯重伐柯。年殘枝葉逐云飛。(磬山鼎)

石鞏凡見僧以弓架箭示之。一日三平至。師曰看箭。平乃撥開胸曰。此是

【現代漢語翻譯】 現代漢語譯本 戴角。南山有隻兇猛的老虎，它的尾巴像吒[哎-乂+少]一樣。

撫州石鞏慧藏禪師(馬祖的弟子)

過去他是個獵人。因為追逐鹿而遇到了馬祖（Mazu，禪宗大師）。（獵人）便問（馬祖）是否看見鹿經過。馬祖說：『你是何人？』（獵人）回答：『獵人。』馬祖說：『你懂得射箭嗎？』（獵人）回答：『懂得射箭。』馬祖說：『一箭能射幾個？』（獵人）回答：『射一個。』馬祖說：『你不懂得射箭。』（獵人）問：『和尚懂得射箭嗎？』馬祖說：『懂得射箭。』（獵人）問：『一箭射幾個？』馬祖說：『射一群。』（獵人）說：『彼此都是生命，為何要射他們一群？』馬祖說：『你既然知道這樣，為何不射自己？』（獵人）說：『如果教我射自己，實在是無從下手。』馬祖說：『這個人曠劫以來的無明煩惱，今日頓時止息。』於是（獵人）便丟下弓箭，投奔馬祖出家。

清涼欽說：『且說一箭射一群的道理是什麼？簡直是三千大千世界的生命也不夠一箭射的。』雪竇顯說：『馬祖一箭射一群，真是精彩。射得有什麼用處？不如石鞏一箭射一個，才是好手。』翠峰今日效仿古人的做法，打算放一箭。高聲喝道：『看箭！』又說：『中了！』翠巖芝說：『馬祖一箭射一群，還不夠好。山僧一箭射蠢動含靈，沒有不中的。雖然如此，只說得一半。還有一半留給各位上座說。』

石鞏因為有僧人問生死到來如何迴避。石鞏禪師說：『這個沒有生死。』

圓悟勤說：『還認識這個嗎？俊鷹衝上雲霄而去，笨鳥停在籬笆上。』鐵機信說：『大小石鞏，只顧貪圖趕路，不顧失腳。』

幽蘭在春天的山谷中散發香氣沾染人的衣服，幽香的小路零亂，打柴的人回家了。想要拿著斧柄重新砍伐樹木，殘餘的樹枝和葉子隨著雲彩飛散。（磬山鼎）

石鞏每次見到僧人，就用弓箭架著箭來給他們看。有一天三平（Sanping，人名）到來，石鞏說：『看箭！』三平於是撥開胸膛說：『這是（箭要射的）。』

【English Translation】 English version Wearing horns. In the southern mountains, there is a fierce tiger whose tail is like a zha [哎-乂+少].

Chan Master Huizang of Shigong (Stone Fortress) in Fuzhou (a successor of Mazu)

In the past, he was a hunter. Once, while chasing a deer, he encountered Mazu (Mazu, a Chan master). (The hunter) then asked (Mazu) if he had seen a deer pass by. Mazu said, 'Who are you?' (The hunter) replied, 'A hunter.' Mazu said, 'Do you know how to shoot?' (The hunter) replied, 'I know how to shoot.' Mazu said, 'How many can you shoot with one arrow?' (The hunter) replied, 'Shoot one.' Mazu said, 'You don't know how to shoot.' (The hunter) asked, 'Does the monk know how to shoot?' Mazu said, 'I know how to shoot.' (The hunter) asked, 'How many can you shoot with one arrow?' Mazu said, 'Shoot a group.' (The hunter) said, 'We are all living beings, why shoot a group of them?' Mazu said, 'Since you know this, why not shoot yourself?' (The hunter) said, 'If you teach me to shoot myself, I really don't know where to start.' Mazu said, 'This person's ignorance and afflictions from countless kalpas have stopped abruptly today.' So (the hunter) threw down his bow and arrows and went to Mazu to become a monk.

Qingliang Qin said, 'What is the principle of shooting a group with one arrow? It's simply that the lives of the three thousand great thousand worlds are not enough for one arrow to shoot.' Xuedou Xian said, 'Mazu shooting a group with one arrow is really wonderful. What's the use of shooting it? It's better to shoot one with one arrow like Shigong, that's a good hand.' Today, Cuifeng imitates the practice of the ancients and intends to release an arrow. He shouted loudly, 'Look at the arrow!' Then he said, 'Hit!' Cuiyan Zhi said, 'Mazu shooting a group with one arrow is not good enough. This mountain monk shoots all moving and sentient beings with one arrow, and none are missed. Even so, only half of it is said. There is still half left for all of you to say.'

Shigong, because a monk asked how to avoid the arrival of birth and death. Chan Master Shigong said, 'This one has no birth and death.'

Yuanwu Qin said, 'Do you still recognize this? The swift hawk soars into the sky, and the clumsy bird perches on the fence.' Tieji Xin said, 'Big and small Shigong, only care about being greedy for the journey, and don't care about losing your footing.'

The fragrant orchids in the spring valley permeate people's clothes, the fragrant path is scattered, and the woodcutter returns home. Wanting to hold the axe handle and re-chop the wood, the remaining branches and leaves fly away with the clouds. (Qingshan Ding)

Every time Shigong saw a monk, he would show them the arrow on the bow. One day, Sanping (Sanping, a person's name) arrived, and Shigong said, 'Look at the arrow!' Sanping then opened his chest and said, 'This is (where the arrow should shoot).'

殺人箭。活人箭又作么生。師乃扣弓弦三下。平乃作禮。師曰三十年張弓架箭。祇射得半個聖人。遂拗折弓箭。平后舉似大顛。顛曰既是活人箭。為什麼向弓弦上辨。平無對。顛曰三十年後要舉此話也難。

雲門問長慶。作么生免得他道半個聖人。慶雲若不還價怎辨真偽。門云入水見長人。　首山念云。人人盡道三平中的。莫屈他也無。良久云。機關不是韓光作。莫把胸襟當等閑。　雪竇顯云。要先拗折不難。怎奈三平中的了。然則老宿要活三平。且未免張弓架箭。　支提愛云。射虎不真。徒勞沒羽。　高峰妙云。石鞏張弓旁若無人。三平承箭弄巧成拙。然雖如是。半個聖人又作么生。落花有意隨流水。流水無心戀落花。　中峰本云。穿百步楊。透九重鼓。固是眼親手便。其如半個聖人有隱身之術。石鞏之技窮矣。　鼓山賢云。披胸當箭宛有大人之作。然祇認得殺人箭。再問活人箭。錯過多少時也。鞏為作死馬醫。雖然救得。也祇是半個了也。　法林音云。又道一箭射一個。

三十年來事一弓。一弓弓擬定寰中。寧知半聖雖投款。納璧牽羊信不通。(正覺逸)

張弓架箭豈徒然。中的雖多命不全。半聖投機無別意。功高何必畫凌煙。(佛慧泉)

張弓架箭三十年。射得三平半不全。爭似萬人

【現代漢語翻譯】 現代漢語譯本 『殺人箭』（sharénjiàn，比喻直指人心的禪語）。『活人箭』（huórénjiàn，比喻啓發智慧的禪語）又該如何理解？ 老師於是拉了三次弓弦。三平（Sānpíng，人名，指三平義舉禪師）便行禮。 老師說：『三十年張弓架箭，只射得半個聖人。』於是拗斷弓箭。 三平後來把這件事告訴了大顛（Dàdiān，人名，指大顛寶通禪師）。大顛說：『既然是活人箭，為什麼要在弓弦上辨別？』三平無言以對。 大顛說：『三十年後要舉出這句話也很難。』

雲門（Yúnmén，人名，指雲門文偃禪師）問長慶（Chángqìng，人名，指長慶慧棱禪師）：『如何才能避免別人說（老師）射中的是半個聖人？』 長慶說：『如果不還價，怎麼辨別真偽？』 雲門說：『入水才看得見長人。』

首山（Shǒushān，人名，指首山省念禪師）評論說：『人人都說三平射中了。莫非是冤枉了他？』停頓片刻又說：『機關不是韓光（Hánguāng，人名，古代鑄劍名人）製造的，不要把胸襟看得太隨便。』

雪竇顯（Xuědòuxiǎn，人名，指雪竇顯禪師）評論說：『要先拗斷弓箭並不難，只是三平已經射中了。』既然如此，老僧想要活用三平的公案，恐怕也免不了張弓架箭。

支提愛（Zhītíài，人名，禪師）評論說：『射虎不真，徒勞無功。』

高峰妙（Gāofēngmiào，人名，禪師）評論說：『石鞏（Shígǒng，人名，指石鞏慧藏禪師）張弓旁若無人，三平承箭弄巧成拙。』雖然如此，『半個聖人』又該如何理解？落花有意隨流水，流水無心戀落花。

中峰本（Zhōngfēngběn，人名，禪師）評論說：『穿透百步楊，穿透九重鼓，固然是眼力好，手藝精。』但是『半個聖人』有隱身之術，石鞏的技藝也到頭了。

鼓山賢（Gǔshānxián，人名，禪師）評論說：『披胸當箭，頗有大人之風。』然而只認識『殺人箭』，再問『活人箭』，錯過了多少時機啊！石鞏是當成了死馬醫，即使救活了，也只是半個了。

法林音（Fǎlínyīn，人名，禪師）評論說：『又說一箭射一個。』

三十年來事一弓，一弓弓擬定寰中。寧知半聖雖投款，納璧牽羊信不通。(正覺逸)

張弓架箭豈徒然，中的雖多命不全。半聖投機無別意，功高何必畫凌煙。(佛慧泉)

張弓架箭三十年，射得三平半不全，爭似萬人

English version 'Killing arrow' (shārénjiàn, a Zen term referring to directly pointing to the mind). What about the 'life-giving arrow' (huórénjiàn, a Zen term referring to inspiring wisdom)? The master then drew the bowstring three times. Sanping (Sānpíng, a person's name, referring to Zen Master Sanping Yiju) then bowed. The master said, 'For thirty years, I have been drawing the bow and setting the arrow, only managing to shoot half a sage.' Then he broke the bow and arrow. Later, Sanping told this to Dadian (Dàdiān, a person's name, referring to Zen Master Dadian Baotong). Dadian said, 'Since it is a life-giving arrow, why discern it on the bowstring?' Sanping had no reply. Dadian said, 'It will be difficult to bring up this saying even after thirty years.'

Yunmen (Yúnmén, a person's name, referring to Zen Master Yunmen Wenyan) asked Changqing (Chángqìng, a person's name, referring to Zen Master Changqing Huileng), 'How can one avoid others saying that (the master) shot half a sage?' Changqing said, 'If you don't bargain, how can you distinguish the genuine from the false?' Yunmen said, 'You can only see a tall person when you enter the water.'

Shoushan (Shǒushān, a person's name, referring to Zen Master Shoushan Xingnian) commented, 'Everyone says that Sanping hit the mark. Could it be that he was wronged?' After a moment of silence, he added, 'The mechanism was not made by Hanguang (Hánguāng, a person's name, a famous ancient sword maker), don't take your mind too lightly.'

Xuedou Xian (Xuědòuxiǎn, a person's name, referring to Zen Master Xuedou Xian) commented, 'It is not difficult to break the bow and arrow first, but Sanping has already hit the mark.' In that case, if the old monk wants to use Sanping's case flexibly, he will probably have to draw the bow and set the arrow as well.

Zhiti Ai (Zhītíài, a person's name, a Zen master) commented, 'If you don't shoot the tiger accurately, you will only waste your feathers.'

Gaofeng Miao (Gāofēngmiào, a person's name, a Zen master) commented, 'Shigong (Shígǒng, a person's name, referring to Zen Master Shigong Huizang) draws his bow as if there is no one else around, Sanping receives the arrow and makes things worse.' Even so, how should we understand 'half a sage'? The falling flowers intentionally follow the flowing water, but the flowing water has no intention of cherishing the falling flowers.

Zhongfeng Ben (Zhōngfēngběn, a person's name, a Zen master) commented, 'Piercing the willow at a hundred paces, piercing the ninefold drum, is certainly a matter of good eyesight and skillful hands.' But 'half a sage' has the art of hiding, and Shigong's skills have reached their limit.

Gushan Xian (Gǔshānxián, a person's name, a Zen master) commented, 'Facing the arrow with his chest, he has the air of a great man.' However, he only recognizes the 'killing arrow', and when asked about the 'life-giving arrow', he missed so many opportunities! Shigong treated it like a dead horse, and even if he saved it, it was only half of it.

Falin Yin (Fǎlínyīn, a person's name, a Zen master) commented, 'He also said that one arrow shoots one person.'

For thirty years, the matter has been a bow, a bow to determine the universe. How could I know that although half a sage surrendered, offering jade and leading sheep would not be accepted? (Zhengjue Yi)

Drawing the bow and setting the arrow is not in vain, although many hit the mark, the life is not complete. Half a sage surrenders without other intentions, why bother painting Lingyan Pavilion for high merit? (Fohui Quan)

Drawing the bow and setting the arrow for thirty years, shooting Sanping half incomplete, how can it compare to ten thousand people

【English Translation】 English version 'Killing arrow' (shārénjiàn, a Zen term referring to directly pointing to the mind). What about the 'life-giving arrow' (huórénjiàn, a Zen term referring to inspiring wisdom)? The master then drew the bowstring three times. Sanping (Sānpíng, a person's name, referring to Zen Master Sanping Yiju) then bowed. The master said, 'For thirty years, I have been drawing the bow and setting the arrow, only managing to shoot half a sage.' Then he broke the bow and arrow. Later, Sanping told this to Dadian (Dàdiān, a person's name, referring to Zen Master Dadian Baotong). Dadian said, 'Since it is a life-giving arrow, why discern it on the bowstring?' Sanping had no reply. Dadian said, 'It will be difficult to bring up this saying even after thirty years.'

Yunmen (Yúnmén, a person's name, referring to Zen Master Yunmen Wenyan) asked Changqing (Chángqìng, a person's name, referring to Zen Master Changqing Huileng), 'How can one avoid others saying that (the master) shot half a sage?' Changqing said, 'If you don't bargain, how can you distinguish the genuine from the false?' Yunmen said, 'You can only see a tall person when you enter the water.'

Shoushan (Shǒushān, a person's name, referring to Zen Master Shoushan Xingnian) commented, 'Everyone says that Sanping hit the mark. Could it be that he was wronged?' After a moment of silence, he added, 'The mechanism was not made by Hanguang (Hánguāng, a person's name, a famous ancient sword maker), don't take your mind too lightly.'

Xuedou Xian (Xuědòuxiǎn, a person's name, referring to Zen Master Xuedou Xian) commented, 'It is not difficult to break the bow and arrow first, but Sanping has already hit the mark.' In that case, if the old monk wants to use Sanping's case flexibly, he will probably have to draw the bow and set the arrow as well.

Zhiti Ai (Zhītíài, a person's name, a Zen master) commented, 'If you don't shoot the tiger accurately, you will only waste your feathers.'

Gaofeng Miao (Gāofēngmiào, a person's name, a Zen master) commented, 'Shigong (Shígǒng, a person's name, referring to Zen Master Shigong Huizang) draws his bow as if there is no one else around, Sanping receives the arrow and makes things worse.' Even so, how should we understand 'half a sage'? The falling flowers intentionally follow the flowing water, but the flowing water has no intention of cherishing the falling flowers.

Zhongfeng Ben (Zhōngfēngběn, a person's name, a Zen master) commented, 'Piercing the willow at a hundred paces, piercing the ninefold drum, is certainly a matter of good eyesight and skillful hands.' But 'half a sage' has the art of hiding, and Shigong's skills have reached their limit.

Gushan Xian (Gǔshānxián, a person's name, a Zen master) commented, 'Facing the arrow with his chest, he has the air of a great man.' However, he only recognizes the 'killing arrow', and when asked about the 'life-giving arrow', he missed so many opportunities! Shigong treated it like a dead horse, and even if he saved it, it was only half of it.

Falin Yin (Fǎlínyīn, a person's name, a Zen master) commented, 'He also said that one arrow shoots one person.'

For thirty years, the matter has been a bow, a bow to determine the universe. How could I know that although half a sage surrendered, offering jade and leading sheep would not be accepted? (Zhengjue Yi)

Drawing the bow and setting the arrow is not in vain, although many hit the mark, the life is not complete. Half a sage surrenders without other intentions, why bother painting Lingyan Pavilion for high merit? (Fohui Quan)

Drawing the bow and setting the arrow for thirty years, shooting Sanping half incomplete, how can it compare to ten thousand people

齊指處。斜陽一雁落秋天。(佛國白)

解擘當胸箭。因何祇半人。為從途路曉。所以不全身。(靈巖安)

認得斑斑急上弦。吼風一鏃去驚天。近前仔細來觀覷。誰把藍田石射穿。(心聞賁)

石鞏問西堂藏。你還解捉虛空么。曰捉得。師曰作么生捉。堂以手撮虛空一下。師曰你不解捉。堂卻問師兄作么生捉。師把堂鼻孔曳。堂作忍痛聲曰。大煞曳人鼻孔。直欲脫去。師曰直須恁么捉虛空始得。

寶壽方云。我若作西堂。待道還捉得虛空么。亦云捉得。云作么生捉。直把石鞏一腳蹋倒。　白巖符云。旋乾轉坤不無。石鞏當時被西堂近前劈面便掌。又作么生。

朗州中邑洪恩禪師(馬祖一嗣)

每見僧拍手鼓唇曰嗚㖿嗚㖿。仰山至。從東過西。從西過東。復向中心立。師曰什麼處得此三昧。山曰于曹溪脫印子上學來。師曰接什麼人。曰接一宿覺。乃問和尚甚處得此三昧。師曰我于馬大師處學來。

瑯玡覺云。愁人莫向愁人說。　法林音云。笑殺旁觀。

曹溪脫印傳來錯。章敬師承受處粗。將謂鬍鬚天下赤。元來更有赤鬚鬍。(正覺逸)

仰山善問。中邑善應。覆去翻來。拍拍是令。(慈受深)

中邑因仰山問如何得見性去。師曰。譬如一室有六牕。內

有一獼猴。外有一獼猴從東邊喚猩猩。獼猴即應。如是六牕俱喚俱應。山禮拜曰。適來蒙和尚譬喻。無不了知。更有一事。祇如內獼猴瞌睡。外獼猴欲相見時如何。師下禪床捉山手作舞曰。猩猩我與汝相見了也。

信相顯云。諸人要見二老么。我也與你說個譬喻。中邑大似個金師。仰山將塊金來。使金師酬價。金師亦盡價相酬。臨成交易。賣金底更與貼秤。金師雖然暗喜。心中未免偷疑。何故。若非細作。定是賊贓。　云居錫云。中邑當時若不得仰山者一句語。何處有中邑也。　崇壽稠雲。還有人定得此道理么。若定不得。祇是個弄精魂手腳。佛性義在什麼處。　報慈遂云。若不是仰山。怎得見中邑。且道什麼處是仰山得見中邑處。　東塔明云。大小中邑。錯下名言。又喚作佛性。又喚作獼猴。復鼓掌呵呵笑云。是何言歟。　翠巖喆云。大小中邑被仰山一拶。未免手忙腳亂。翠巖則不然。如何得明見佛性。劈脊便棒。何故免得猩猩貪瞌睡。勞他六戶喚頻頻。

凍眠雪屋夜摧頹。窈窕籬門夜不開。寒槁園林看變態。春風吹起律筒灰。(天童覺)

人人有個老獼猴。暮四朝三卒未休。喚著便能知落處。八花磚上輥金毬。(慈受深)

一室虛𣹢對六窗。獼猴留在更無雙。忘懷絕慮獼猴死。一國安寧

【現代漢語翻譯】 現代漢語譯本： 有一隻獼猴（一種猴子）。外面有一隻獼猴從東邊呼喚猩猩（一種猿）。裡面的獼猴立刻迴應。像這樣，六個窗戶都呼喚，裡面的獼猴都回應。仰山（禪師名號）禮拜說：『剛才承蒙和尚您的譬喻，沒有不瞭解的。但還有一件事，如果裡面的獼猴睡著了，外面的獼猴想要相見時，該怎麼辦呢？』禪師走下禪床，抓住仰山的手，跳舞說：『猩猩，我已經和你相見了。』

信相顯禪師說：『各位想要見到二老（指仰山和中邑）嗎？我也給你們說個譬喻。中邑（禪師名號）很像一個金匠，仰山拿一塊金子來，讓金匠估價。金匠也盡力估價。快要成交時，賣金子的人還給金匠貼補秤頭。金匠雖然暗自高興，心中難免偷偷懷疑。為什麼呢？如果不是細作（間諜），一定是賊贓。』

云居錫禪師說：『中邑當時如果沒有仰山的那句話，哪裡會有中邑呢？』

崇壽稠禪師說：『還有人能確定這個道理嗎？如果不能確定，只是在玩弄精魂手腳。佛性的意義在哪裡呢？』

報慈遂禪師說：『如果不是仰山，怎麼能見到中邑呢？那麼，哪裡是仰山見到中邑的地方呢？』

東塔明禪師說：『好大的中邑，錯下了名言。又叫作佛性，又叫作獼猴。』又鼓掌呵呵大笑說：『這是什麼話呢？』

翠巖喆禪師說：『好大的中邑被仰山一逼問，難免手忙腳亂。翠巖則不然，要如何才能明見佛性呢？劈頭就是一棒。為什麼呢？免得猩猩貪睡，勞煩六個窗戶頻頻呼喚。』

『凍眠雪屋夜摧頹，窈窕籬門夜不開。寒槁園林看變態，春風吹起律筒灰。』（天童覺禪師）

『人人有個老獼猴，暮四朝三卒未休。喚著便能知落處，八花磚上輥金毬。』（慈受深禪師）

『一室虛𣹢對六窗，獼猴留在更無雙。忘懷絕慮獼猴死，一國安寧。』

【English Translation】 English version: There was a macaque (a type of monkey). Outside, another macaque called to an orangutan (a type of ape) from the east. The macaque inside immediately responded. Like this, all six windows called, and the macaque inside responded to each. Yangshan (a Chan master's name) bowed and said, 'Just now, I received your analogy, Venerable Monk, and I understand everything. But there is still one thing. If the macaque inside falls asleep, and the macaque outside wants to see it, what should be done?' The Chan master stepped down from the meditation platform, grabbed Yangshan's hand, and danced, saying, 'Orangutan, I have already met you.'

Chan Master Xinxiang Xian said, 'Do you all want to see the two elders (referring to Yangshan and Zhongyi)? I will also give you an analogy. Zhongyi (a Chan master's name) is very much like a goldsmith. Yangshan brings a piece of gold and asks the goldsmith to appraise it. The goldsmith also tries his best to appraise it. When the transaction is about to be completed, the seller of the gold even adds weight to the goldsmith's scale. Although the goldsmith is secretly happy, he cannot help but secretly suspect in his heart. Why? If it is not a spy, it must be stolen goods.'

Chan Master Yunju Xi said, 'If Zhongyi did not have that sentence from Yangshan at that time, where would Zhongyi be?'

Chan Master Chongshou Chou said, 'Is there anyone who can ascertain this principle? If you cannot ascertain it, you are just playing with the spirit and hands. Where is the meaning of Buddha-nature?'

Chan Master Bao Ci Sui said, 'If it were not for Yangshan, how could one see Zhongyi? Then, where is the place where Yangshan sees Zhongyi?'

Chan Master Dongta Ming said, 'Such a great Zhongyi, wrongly made a famous statement. It is also called Buddha-nature, and also called macaque.' Then he clapped his hands and laughed loudly, saying, 'What is this saying?'

Chan Master Cuiyan Zhe said, 'Such a great Zhongyi was pressed by Yangshan, and inevitably became flustered. Cuiyan is not like that. How can one clearly see Buddha-nature? A stick right on the back. Why? To avoid the orangutan from being greedy for sleep, and troubling the six windows to call frequently.'

'Frozen sleep in a snow house, the night collapses. The secluded fence gate does not open at night. In the cold, withered garden, watch the changes. The spring breeze blows up the ashes of the musical tube.' (Chan Master Tiantong Jue)

'Everyone has an old macaque, playing tricks in the morning and evening without rest. When called, it can know where it falls. A golden ball rolls on the eight-flower brick.' (Chan Master Cisou Shen)

'A room empty facing six windows, the macaque remains, unparalleled. Forgetting worries and eliminating thoughts, the macaque dies, the country is at peace.'

六國降。(南堂靜)

一室蕭然。五窗廓爾。中邑仰山自作自起。拈弄一個猢猻。作出千般舉止。浣盆浣盆。我識得你。(皖山凝)

洪州泐潭常興禪師(馬祖一嗣)

因南泉來見。師面壁而坐。泉撫師背。師曰阿誰。曰普愿。師曰如何。曰也尋常。師曰汝何多事。

面壁堆危引客過。問誰那更問如何。道尋常已成多事。檢點儂家事更多。(西巖惠)

汾州大達無業國師(馬祖一嗣)

僧問如何是佛。師曰莫妄想。又僧問如何是佛。師曰即心是佛。

雪竇顯于莫妄想處云。塞卻鼻孔。于即心是佛處云。拄卻舌頭。　昭覺勤云。正當恁么時。舌頭又拄卻。鼻孔又塞卻。還有轉身吐氣處也無。便打。　古南門云。一轉語無繩自縛。一轉語金鍮不辨。一轉語堆山積岳。更有一轉語三十年後。

王令威嚴誰敢擬。纖毫才動鐵輪隨。時人祇見錐頭利。幾人能見利頭錐。(懶庵霈)

無業示眾。若有一毫頭聖凡情念未盡。未免入驢胎馬腹裡去。

白雲端云。直饒一毫頭聖凡情念淨盡。亦未免入驢胎馬腹裡去。　磬山修云。未盡淨盡。山僧今日齊拈卻。諸人還見一毫頭么。喝一喝云。切忌鉆龜打瓦。

無業何太切。白雲何太孤。鬍鬚將謂赤。更有赤鬚鬍。(南

【現代漢語翻譯】 現代漢語譯本： 六國投降。（南堂靜）

一間屋子空蕩蕩的。五個窗戶空曠寂靜。中邑仰山自己表演，自己行動。擺弄著一隻猴子，做出各種各樣的動作。洗缽，洗缽，我認得你。（皖山凝）

洪州泐潭常興禪師（馬祖的弟子）

因為南泉來拜見。禪師面壁而坐。南泉撫摸禪師的背。禪師說：『是誰？』南泉說：『普愿（南泉禪師的法名）。』禪師說：『怎麼樣？』南泉說：『也平常。』禪師說：『你為何多事？』

面壁堆砌危險引人經過。問是誰，又問怎麼樣。說道平常已經成了多事。檢查我家的事情更多。（西巖惠）

汾州大達無業國師（馬祖的弟子）

有僧人問：『什麼是佛？』國師說：『不要妄想。』又有僧人問：『什麼是佛？』國師說：『即心是佛。』

雪竇顯在『不要妄想』處說：『塞住鼻孔。』在『即心是佛』處說：『拄住舌頭。』昭覺勤說：『正在這樣的時候，舌頭又拄住了，鼻孔又塞住了，還有轉身吐氣的地方嗎？』便打。古南門說：『一句轉語是無繩自縛，一句轉語是金鍮不辨，一句轉語是堆山積岳，還有一句轉語是三十年後。』

王令的威嚴誰敢比擬？稍微動一下，鐵輪就跟隨而來。世人只看到錐子的尖利，有幾個人能看到尖利後面的錐子。（懶庵霈）

無業禪師對大眾說：『如果有一絲一毫聖凡的情念沒有斷盡，就免不了要進入驢胎馬腹裡去。』

白雲端說：『即使一絲一毫聖凡的情念都斷盡了，也免不了要進入驢胎馬腹裡去。』磬山修說：『未盡和淨盡，山僧我今天一起拈掉。你們還看到一絲一毫嗎？』喝一聲說：『切忌鉆龜打瓦。』

無業禪師為何如此嚴厲？白雲禪師為何如此孤僻？鬍鬚以為是紅色的，還有紅色的鬍鬚。（南

【English Translation】 English version: The Six Kingdoms surrender. (Nan Tang Jing)

A room is desolate. Five windows are wide and quiet. Zhongyi Yangshan acts and moves on his own. He plays with a monkey, making all kinds of gestures. Washing the bowl, washing the bowl, I recognize you. (Wan Shan Ning)

Chan Master Changxing of Letan Temple in Hongzhou (a descendant of Mazu)

Because Nanquan came to visit. The Chan master sat facing the wall. Nanquan stroked the Chan master's back. The Chan master said, 'Who is it?' Nanquan said, 'Puyuan (Nanquan's Dharma name).' The Chan master said, 'How is it?' Nanquan said, 'Just ordinary.' The Chan master said, 'Why are you meddling?'

Facing the wall, piling up danger, leading people to pass by. Asking who it is, and asking how it is. Saying 'ordinary' has already become meddling. Examining my own affairs, there are even more. (Xi Yan Hui)

National Teacher Wuye of Data Temple in Fenzhou (a descendant of Mazu)

A monk asked, 'What is Buddha?' The National Teacher said, 'Do not妄想(wangxiang, engage in delusional thinking).' Another monk asked, 'What is Buddha?' The National Teacher said, 'The mind itself is Buddha.'

Xuedou Xian said at the place of 'Do not 妄想(wangxiang, engage in delusional thinking)': 'Block the nostrils.' At the place of 'The mind itself is Buddha,' he said: 'Prop up the tongue.' Zhaojue Qin said: 'Right at this moment, the tongue is propped up, and the nostrils are blocked, is there still a place to turn around and exhale?' Then he struck. Gu Nanmen said: 'One turning phrase is self-binding without a rope, one turning phrase does not distinguish gold from brass, one turning phrase piles up mountains and accumulates peaks, and there is another turning phrase thirty years later.'

Whose majesty can compare to King Ling? With the slightest movement, the iron wheel follows. People only see the sharpness of the awl's tip, how many can see the awl behind the sharpness? (Lan'an Pei)

Wuye addressed the assembly: 'If there is even a hair's breadth of sentimentality towards the sacred or the mundane that has not been exhausted, one will inevitably enter the womb of a donkey or a horse.'

Baiyun Duan said: 'Even if every hair's breadth of sentimentality towards the sacred or the mundane has been completely exhausted, one will still inevitably enter the womb of a donkey or a horse.' Qingshan Xiu said: 'Not exhausted and completely exhausted, I, this mountain monk, will pick them up together today. Do you still see a hair's breadth?' He shouted and said: 'Beware of drilling tortoises and striking tiles.'

Why is Chan Master Wuye so strict? Why is Chan Master Baiyun so solitary? The beard is thought to be red, but there is an even redder beard. (Nan

巖勝)

一道如弦直。心親手更親。箭穿紅日影。方見射鵰人。(鼓山圭)

信州鵝湖大義禪師(馬祖一嗣)

因唐憲宗詔入麟德殿論義。法師問如何是禪。師以手點空。法師無對。宗曰。法師講無窮經論。祇者一點尚不奈何。

說理談真面紫宸。鵝湖大義枉勞神。由來佛性難名邈。爭似君王默契親。(天目禮)

鵝湖又問諸碩德曰行住坐臥畢竟以何為道。有曰知者是道。師曰。不可以智知。不可以識識。安得知者是乎。有曰無分別是道。師曰。善能分別諸法相。于第一義而不動。安得無分別是乎。有曰四禪八定是道。師曰。佛身無為。不墮諸數。安得四禪八定是乎。眾皆杜口。

徑山杲云。相罵饒你接㭰。相唾饒你潑水。　天寧琦云。僧投寺里宿。賊打不防家。

鵝湖舉順宗問尸利禪師曰。大地眾生如何得見性成佛去。利曰。佛性如水中月。可見不可取。師曰。佛性非見必見。水中月如何攫取。帝乃問。何者是佛性。師曰不離陛下所問。帝默契之。

瀛山訚云。若道不離陛下所問即是佛性。鵝湖眉毛亦須倒豎。何故。祇曉眼橫。不知鼻直。　法林音云。奴見婢慇勤。

因地而倒因地起。離地求起無是理。不離所問語雖親。認著依前還不是。(枯禪鏡)

【現代漢語翻譯】 現代漢語譯本 巖勝

一道如弦直。心親手更親。箭穿紅日影。方見射鵰人。(鼓山圭)

信州鵝湖大義禪師(馬祖的後代)

唐憲宗詔令他進入麟德殿論義。法師問什麼是禪。禪師用手指點虛空。法師無言以對。大義禪師說：『法師講解無窮的經論，卻對這一點尚且無可奈何。』

說理談真面紫宸。鵝湖大義枉勞神。由來佛性難名邈。爭似君王默契親。(天目禮)

鵝湖禪師又問各位碩德：『行住坐臥，究竟以什麼為道？』有人說：『知就是道。』禪師說：『不可以智慧去知，不可以意識去識，怎麼能說知就是道呢？』有人說：『無分別是道。』禪師說：『善於分別諸法相，于第一義而不動搖，怎麼能說無分別是道呢？』有人說：『四禪八定是道。』禪師說：『佛身是無為的，不落入任何數量，怎麼能說是四禪八定呢？』眾人都沉默不語。

徑山杲說：『互相謾罵，讓你接住唾沫；互相吐唾沫，讓你潑水。』天寧琦說：『僧人投奔寺廟住宿，小偷襲擊卻不提防自己的家。』

鵝湖禪師舉順宗皇帝問尸利禪師的話說：『大地眾生如何才能見性成佛呢？』尸利禪師說：『佛性如水中月，可見而不可取。』禪師說：『佛性不是見與不見的問題，水中的月亮又如何攫取呢？』皇帝於是問：『什麼是佛性？』禪師說：『不離陛下所問。』皇帝默然領會。

瀛山訚說：『如果說不離陛下所問就是佛性，鵝湖禪師的眉毛也應該倒豎起來。』為什麼呢？只知道眼睛是橫著的，不知道鼻子是直的。法林音說：『奴才見到婢女慇勤。』

因地而倒因地起。離地求起無是理。不離所問語雖親。認著依前還不是。(枯禪鏡)

【English Translation】 English version Yansheng

A straight line like a bowstring. Heart close, hand even closer. An arrow pierces the shadow of the red sun. Only then can one see the archer. (Gu Shan Gui)

Great Righteousness Zen Master of Ehu in Xinzhou (a descendant of Mazu)

Emperor Xianzong of Tang summoned him to the Linde Hall to discuss the Dharma. The Dharma Master asked, 'What is Chan (Zen)?' The Zen Master pointed to the void with his hand. The Dharma Master had no reply. The Zen Master said, 'The Dharma Master lectures on endless scriptures and treatises, yet he can do nothing about this one point.'

Speaking of principles and discussing the true face in the Zichen Hall. Great Righteousness of Ehu, a waste of effort. From the beginning, Buddha-nature is difficult to name and distant. How can it compare to the tacit understanding of the monarch? (Tianmu Li)

Ehu Zen Master then asked the eminent monks, 'In walking, standing, sitting, and lying down, what ultimately is the Way?' Someone said, 'Knowing is the Way.' The Zen Master said, 'It cannot be known by wisdom, it cannot be recognized by consciousness, how can you say that knowing is the Way?' Someone said, 'Non-discrimination is the Way.' The Zen Master said, 'Skillfully discriminating all dharmas, yet unmoving in the First Principle, how can you say that non-discrimination is the Way?' Someone said, 'The Four Dhyanas and Eight Samadhis are the Way.' The Zen Master said, 'The Buddha-body is unconditioned, not falling into any number, how can you say that the Four Dhyanas and Eight Samadhis are the Way?' All were silent.

Jingshan Gao said, 'If you scold each other, I'll let you catch the spittle; if you spit at each other, I'll let you splash water.' Tianning Qi said, 'A monk seeks lodging in a temple, but a thief attacks without guarding his own home.'

Ehu Zen Master cited Emperor Shunzong's question to Zen Master Shili, 'How can all sentient beings on earth see their nature and become Buddhas?' Shili Zen Master said, 'Buddha-nature is like the moon in the water, visible but not graspable.' The Zen Master said, 'Buddha-nature is not a matter of seeing or not seeing, how can the moon in the water be seized?' The Emperor then asked, 'What is Buddha-nature?' The Zen Master said, 'It is not apart from what Your Majesty is asking.' The Emperor understood in silence.

Yingshan Yin said, 'If you say that Buddha-nature is not apart from what Your Majesty is asking, Ehu Zen Master's eyebrows should also stand on end.' Why? He only knows that the eyes are horizontal, but does not know that the nose is straight. Falin Yin said, 'The servant is attentive to the maid.'

Falling because of the ground, rising because of the ground. Seeking to rise apart from the ground is unreasonable. Although the words 'not apart from what is asked' seem intimate, recognizing it as such is still not it. (Ku Chan Jing)

洛京佛光如滿禪師(馬祖一嗣)

因唐順宗問。佛從何方來。滅向何方去。既言常在世。佛今在何處。師曰。佛從無為來。滅向無為去。法身等虛空。常在無心處。帝大悅。

法身廣大等虛空。生滅何須較異同。夾路桃花風雨後。馬蹄何處避殘紅。(月江印)

蒙溪禪師(馬祖一嗣)

問僧甚處來。曰定州。師曰定州近日有甚奇特事。曰。某甲旦過。但聞鹽貴米賤。苦無奇特事。師曰。我者里也只如此。粗粥淡飯與僧別無奇特事。你又來者里覓個甚麼。

雅淡梳妝色色真。眉清目秀總分明。幸然不染𧹬𧹛氣。似錦花添數十層。(頻吉祥)

京兆興善惟寬禪師(馬祖一嗣)

因僧問狗子還有佛性也無。師曰有。曰和尚還有也無。師曰無。曰。一切眾生皆有佛性。和尚為甚麼卻無。師曰我非眾生。曰既非眾生莫是佛否。師曰不是佛。曰畢竟是何物。師曰亦不是物。曰可見可思否。師曰。思之不可及。見之不可議。是名不可思議。

法林音于不是佛處別云。是佛則有也。

拈卻者僧問。去卻京兆答。浩歌歸去來。清風遍六合。(五祖演)

裂破須彌鼻孔。蹋翻大海乾坤。面前百千諸佛。儘是我家兒孫。(楚安方)

京兆因僧問道在何處。師曰道在

【現代漢語翻譯】 現代漢語譯本 洛京佛光如滿禪師（馬祖（Mazu）的後代）

唐順宗問道：『佛從何方來？滅向何方去？既然說常在世間，佛現在何處？』禪師回答：『佛從無為而來，滅向無為而去。法身（Dharmakaya）等同虛空，常在無心之處。』皇帝非常高興。

法身廣大等同虛空，生滅何須比較異同。夾路桃花經歷風雨后，馬蹄何處躲避殘紅。（月江印）

蒙溪禪師（馬祖（Mazu）的後代）

問僧人從哪裡來。回答說：『定州。』禪師問：『定州近日有什麼奇特的事情？』回答說：『我早上經過，只聽說鹽貴米賤，沒有什麼奇特的事情。』禪師說：『我這裡也只是這樣，粗粥淡飯供給僧人，沒有其他奇特的事情。你又來這裡尋找什麼？』

雅淡梳妝才顯出真，眉清目秀總能分明。幸好沒有沾染𧹬𧹛之氣，像錦上添花又添了數十層。（頻吉祥）

京兆興善惟寬禪師（馬祖（Mazu）的後代）

有僧人問：『狗子還有佛性（Buddha-nature）嗎？』禪師回答：『有。』問：『和尚還有佛性嗎？』禪師回答：『沒有。』問：『一切眾生皆有佛性，和尚為什麼卻沒有？』禪師回答：『我非眾生。』問：『既然非眾生，莫非是佛？』禪師回答：『不是佛。』問：『到底是什麼？』禪師回答：『亦不是物。』問：『可見可思嗎？』禪師回答：『思之不可及，見之不可議，是名不可思議。』

法林音在不是佛處另外說：『是佛則有也。』

拈卻那個僧人的提問，去掉京兆禪師的回答，高歌歸去來，清風遍佈六合。（五祖演）

裂破須彌山（Mount Sumeru）的鼻孔，蹋翻大海乾坤，面前百千諸佛，儘是我家兒孫。（楚安方）

京兆禪師因僧人問道在何處，禪師說：『道在…』

【English Translation】 English version Foguang Ruman Chan Master of Luoyang (a descendant of Mazu (Master Ma))

Emperor Shunzong of Tang asked: 'From what direction does the Buddha come? To what direction does he go upon extinction? Since it is said that he is always in the world, where is the Buddha now?' The Chan Master replied: 'The Buddha comes from non-action (Wuwei) and goes to non-action. The Dharmakaya (Dharma body) is equal to the void, and is always in the place of no-mind.' The Emperor was greatly pleased.

The Dharmakaya is vast and equal to the void; why compare the differences between birth and death? After the roadside peach blossoms have experienced wind and rain, where can the horse's hooves avoid the fallen red petals? (Yuejiang Yin)

Chan Master Mengxi (a descendant of Mazu (Master Ma))

He asked a monk where he came from. The monk replied: 'Dingzhou.' The Chan Master asked: 'What remarkable things have happened in Dingzhou recently?' The monk replied: 'I passed through this morning and only heard that salt is expensive and rice is cheap; there are no remarkable things.' The Chan Master said: 'It is just like this here as well; coarse porridge and plain rice are provided for the monks, and there are no other remarkable things. What are you looking for here?'

Simple and elegant makeup reveals the true self; clear eyebrows and bright eyes are all distinct. Fortunately, it is not tainted by vulgar air, like adding dozens of layers of brocade to flowers. (Pin Jixiang)

Chan Master Weikuan of Xingshan Temple in Jingzhao (a descendant of Mazu (Master Ma))

A monk asked: 'Does a dog have Buddha-nature (Buddha-nature)?' The Chan Master replied: 'Yes.' The monk asked: 'Does the abbot have it?' The Chan Master replied: 'No.' The monk asked: 'All sentient beings have Buddha-nature; why doesn't the abbot have it?' The Chan Master replied: 'I am not a sentient being.' The monk asked: 'Since you are not a sentient being, could you be a Buddha?' The Chan Master replied: 'Not a Buddha.' The monk asked: 'What exactly is it?' The Chan Master replied: 'It is also not a thing.' The monk asked: 'Can it be seen or thought about?' The Chan Master replied: 'Thinking cannot reach it, seeing cannot conceive of it; this is called inconceivable.'

Falin Yin said separately in the place where it is not Buddha: 'If it is Buddha, then it exists.'

Putting aside the monk's question, removing the answer of Chan Master Jingzhao, singing loudly and returning, the clear wind pervades the six directions. (Wuzu Yan)

Tearing apart the nostrils of Mount Sumeru (Mount Sumeru), overturning the universe of the great sea, the hundreds of thousands of Buddhas before me are all my family's children and grandchildren. (Chu Anfang)

Chan Master Jingzhao, because a monk asked where the Dao (the Way) is, the Chan Master said: 'The Dao is in...'

目前。曰我何不見。師曰汝有我故所以不見。曰。我有我故即不見。和尚還見否。師曰有汝有我展轉不見。曰無我無汝還見否。師曰無我無汝阿誰求見。

神鼎揆云。京兆為憐三歲子。不惜兩行眉。究竟勞而無功。者僧祇解傍門尋討。不覺身在帝鄉。試問無人無我畢竟是誰求見。驀喝一喝云。毗婆尸佛早留心。直至如今不得妙。復頌。

了無一物堪比論。鼻孔依然搭上唇。暖日爍開巖畔雪。何山松柏不青青。

京兆草堂禪師(馬祖一嗣)

曾參海昌。昌問什麼處來。師曰道場來。昌曰者里是什麼所在。師曰賊不打貧兒家。

汾陽昭代。和聲便打。

覓得桃源好避秦。桃源花笑最關情。自從拓落乾坤外。那管消長風雨聲。(磬山鼎)

潭州三角山總印禪師(馬祖一嗣)

示眾。若論此事。眨上眉毛早已蹉過也。麻谷便問。眨上眉毛即不問。如何是此事。師曰蹉過也。谷乃掀倒禪床。師便打。

長慶棱代云。悄然。　保福展云。三角賊過後張弓。　翠峰顯云。兩個有頭無尾漢。眉毛未曾眨上。說什麼此事蹉過。尋有僧問。眉毛為什麼不眨上。峰便打。　昭覺勤云。喚作此事已是好肉剜瘡了也。何況更云眨上眉毛早已蹉過。麻谷翠峰賊過後張弓則固是。更有一個。

【現代漢語翻譯】 現代漢語譯本 僧人問：『既然如此，為什麼我看不見（本性）？』禪師說：『因為你有「我」的觀念，所以看不見。』僧人說：『我有「我」的觀念，所以看不見。那麼，和尚你看見了嗎？』禪師說：『有「你」有「我」，輾轉相隔，都看不見。』僧人說：『沒有「我」也沒有「你」，這樣就能看見了嗎？』禪師說：『沒有「我」也沒有「你」，是誰在求見？』

神鼎揆禪師說：京兆（地名）的人因為憐愛三歲的孩子，不惜皺起眉頭。最終勞而無功，那些僧人只知道在旁門左道里尋尋覓覓，不覺自身已在帝鄉（指佛性）。試問，無人無我，究竟是誰在求見？』隨即大喝一聲說：『毗婆尸佛（過去七佛之首）早就留心此事，直到如今也沒能得到妙處。』又作偈頌：

沒有什麼東西可以用來比擬討論，鼻孔依然長在嘴唇上方。溫暖的陽光融化了山崖邊的積雪，哪座山上的松柏不是青翠欲滴？』

京兆草堂禪師（馬祖的弟子）

曾經參訪海昌禪師。海昌問：『從哪裡來？』禪師說：『從道場來。』海昌說：『這裡是什麼地方？』禪師說：『賊不打貧兒家（意指一無所有，無所可偷）。』

汾陽昭禪師代替（草堂禪師）回答，隨即就打。

尋覓到桃源（世外桃源）是爲了躲避秦朝的戰亂，桃源的桃花含笑，最是動人。自從超脫于天地之外，哪裡還管得了世事的消長和風雨的變遷？（磬山鼎禪師）

潭州三角山總印禪師（馬祖的弟子）

開示大眾：『若要談論此事，眨一下眉毛就已經錯過了。』麻谷禪師便問：『眨眉毛的事暫且不問，如何是此事？』禪師說：『錯過了。』麻谷於是掀翻了禪床。禪師便打他。

長慶棱禪師代替（總印禪師）說：『悄然無聲。』保福禪師展開（此事）說：『三角山的賊，事後才張弓。』翠峰顯禪師說：『兩個有頭無尾的傢伙，眉毛還沒眨一下，說什麼此事錯過了。』不久有僧人問：『眉毛為什麼不能眨？』翠峰禪師便打他。昭覺勤禪師說：『稱作「此事」已經是好肉上剜瘡了，何況還說眨一下眉毛就已經錯過了。麻谷和翠峰禪師事後張弓固然不對，還有一個（人）。』

【English Translation】 English version A monk asked: 'If that's the case, why can't I see (my true nature)?' The master said: 'Because you have the concept of 'I', you cannot see.' The monk said: 'I have the concept of 'I', so I cannot see. Then, have you, Master, seen it?' The master said: 'With 'you' and 'I', mutually separated, neither can see.' The monk said: 'Without 'I' and without 'you', can one see then?' The master said: 'Without 'I' and without 'you', who is seeking to see?'

Zen Master Shending Kui said: 'The people of Jingzhao (place name) cherish their three-year-old child so much that they don't hesitate to furrow their brows. Ultimately, it's labor without success. Those monks only know how to seek and search in heterodox paths, unaware that they are already in the imperial land (referring to Buddha-nature). I ask, without 'I' and without 'you', who exactly is seeking to see?' Then he shouted loudly, saying: 'Vipashyin Buddha (the first of the seven past Buddhas) paid attention to this matter long ago, but even now has not attained the subtlety.' He also composed a verse:

There is nothing that can be used to compare and discuss, the nostrils still sit above the lips. The warm sun melts the snow on the cliffside, which mountain's pines and cypresses are not verdant?'

Zen Master Caotang of Jingzhao (a disciple of Mazu)

Once visited Zen Master Haichang. Haichang asked: 'Where do you come from?' The master said: 'From the Bodhimanda.' Haichang said: 'What kind of place is this?' The master said: 'Thieves don't rob the homes of the poor (meaning there is nothing to steal).'

Zen Master Fenyang Zhao answered on behalf of (Zen Master Caotang), and then struck.

Seeking Taoyuan (Shangri-La) is to escape the chaos of the Qin Dynasty, the smiling peach blossoms of Taoyuan are most touching. Since transcending beyond heaven and earth, who cares about the rise and fall of the world and the changes of wind and rain? (Zen Master Qingshan Ding)

Zen Master Zongyin of Mount Sanjiao in Tanzhou (a disciple of Mazu)

Instructing the assembly: 'If we are to discuss this matter, a blink of an eye has already been missed.' Zen Master Magu then asked: 'The matter of blinking an eye is not asked for now, what is this matter?' The master said: 'Missed.' Magu then overturned the Zen bed. The master then struck him.

Zen Master Changqing Leng answered on behalf of (Zen Master Zongyin): 'Silently.' Zen Master Baofu elaborated (on this matter) saying: 'The thief of Mount Sanjiao draws his bow after the fact.' Zen Master Cuifeng Xian said: 'Two fellows with heads but no tails, before their eyebrows have even blinked, they speak of missing this matter.' Soon after, a monk asked: 'Why can't the eyebrows blink?' Zen Master Cuifeng then struck him. Zen Master Zhaojue Qin said: 'Calling it 'this matter' is already like carving a wound on good flesh, let alone saying that a blink of an eye has already been missed. Magu and Zen Master Cuifeng drawing their bows after the fact is certainly wrong, but there is another (person).'

驀拈拄杖下座。　天寶樞云。二大老恁么酬唱。不妨雷轟電卷石裂巖崩。若是此事。白雲萬里。　古南門云。三角眉毛若無翠峰。洎合打作兩橛。即今有問。劈脊便打。討甚眉毛。　廣教玉云。二大老大似饑鷹分肉猛虎奪食。雖則競價相酬。未免取笑旁觀。山僧今日撾鼓升座。諸人蔟蔟上來總不敢動著。不用幹戈管取風和雨沐天下太平。其間一挨一拶。若言蹉過。欺誑平人。若言不蹉過。畢竟喚什麼作此事。喝一喝下座。　湘翁沄云。三角殺人不用劍。雪竇活人不用刀。麻谷擘海吞龍。者僧藏機陷虎。泰春今日作個甚麼。風頭稍硬。各請照顧眉毛。

放下便穩。四棱蹋地。突出當陽。人天不會。(天章玉)

正令威嚴斷不容。星移斗轉覓無蹤。將軍勒起當頭馬。殺氣紛紛滾黑風。(呆堂定)

龍蛇陣上走神騠。電卷星馳較莫齊。旗鼓一時俱奪了。美人猶在隔河西。(道隆興)

暖風斜日引孤筇。石徑誰憐碧草封。覓得家園春已去。雲山極目翠重重。(雪刃起)

三角曰。凡說法須用應時應節。有僧問四黃四赤時如何。師曰三月杖頭挑。曰為甚麼滿肚皮貯氣。師曰怎奈一條繩何。曰如何得出氣去。師曰直待皮穿。

平地安身未肯休。花陰柳徑逐時流。放教滿肚無閑氣。始信渠儂得

【現代漢語翻譯】 現代漢語譯本： 驀然拈起拄杖走下座位。

天寶樞說：『兩位老前輩這樣酬唱，不妨像雷鳴電閃、山崩石裂一般。但如果是這件事，那就如同白雲萬里，空闊無垠。』

古南門說：『三角眉毛如果沒有翠峰，就該被打成兩截。現在如果有人問，劈頭蓋臉就打，還找什麼眉毛？』

廣教玉說：『兩位老前輩就像飢餓的鷹爭搶肉食，兇猛的老虎爭奪食物。雖然競相酬答，但難免被旁觀者取笑。我今天敲鼓升座，各位簇擁上來，總不敢觸碰。不用動用干戈，自然風調雨順，天下太平。』其中一挨一擠，如果說錯過了，那就是欺騙平民百姓。如果說沒有錯過，那麼究竟把什麼叫做這件事？』喝一聲，走下座位。

湘翁沄說：『三角殺人不用劍，雪竇（Xuedou，人名）救人不用刀。麻谷（Magu，人名）劈開大海吞龍，這位僧人藏匿玄機，設定陷阱。泰春今天要做什麼？風頭稍微強硬，各位請照顧好自己的眉毛。』

放下便穩，四棱踏地，突出當陽，人天不會。(天章玉（Tianzhang Yu，人名）)

正令威嚴斷不容，星移斗轉覓無蹤。將軍勒起當頭馬，殺氣紛紛滾黑風。(呆堂定（Daitang Ding，人名）)

龍蛇陣上走神騠，電卷星馳較莫齊。旗鼓一時俱奪了，美人猶在隔河西。(道隆興（Daolong Xing，人名）)

暖風斜日引孤筇，石徑誰憐碧草封。覓得家園春已去，雲山極目翠重重。(雪刃起（Xueren Qi，人名）)

三角說：『凡是說法，必須應時應節。』有僧人問：『四黃四赤時如何？』師父說：『三月杖頭挑。』僧人說：『為什麼滿肚皮貯氣？』師父說：『怎奈一條繩何？』僧人說：『如何得出氣去？』師父說：『直待皮穿。』

平地安身未肯休，花陰柳徑逐時流。放教滿肚無閑氣，始信渠儂得。

【English Translation】 English version: Suddenly, he picked up his staff and stepped down from the seat.

Tianbao Shu said, 'These two old masters are engaging in such repartee, it's like thunder roaring, lightning flashing, mountains collapsing, and rocks splitting. But if it's about this matter, it's like ten thousand miles of white clouds, vast and boundless.'

Gu Nanmen said, 'If the triangular eyebrows don't have Cui Feng (Green Peak), they should be broken into two pieces. If someone asks now, just strike them head-on, why bother looking for eyebrows?'

Guangjiao Yu said, 'These two old masters are like hungry hawks fighting for meat, fierce tigers snatching food. Although they compete to respond to each other, they inevitably invite ridicule from onlookers. Today, I beat the drum and ascend the seat, and all of you crowd around, but dare not touch anything. Without resorting to weapons, naturally the wind will be favorable, the rain will be abundant, and the world will be peaceful.' Among this pushing and shoving, if it's said that something was missed, then that's deceiving ordinary people. If it's said that nothing was missed, then what exactly is this matter called?' He shouted once and stepped down from the seat.

Xiangweng Yun said, 'Sanjiao (Triangular) kills people without a sword, Xuedou saves people without a knife. Magu splits the sea and swallows dragons, this monk hides the mechanism and sets traps. What will Taichun do today? The wind is a bit strong, please take care of your eyebrows.'

Releasing it brings stability, the four edges touch the ground, protruding directly, humans and gods won't understand. (Tianzhang Yu)

The true decree is stern and allows no compromise, stars shift and constellations turn, leaving no trace. The general reins in his horse at the front, a murderous aura swirls like a black wind. (Daitang Ding)

On the battlefield of dragons and snakes, a divine steed gallops, lightning flashes and stars race, incomparable in speed. The flags and drums are all seized at once, but the beauty remains across the river. (Daolong Xing)

A warm breeze and slanting sun guide a solitary staff, who pities the stone path covered in green grass? Having found the homeland, spring has already passed, the clouds and mountains stretch endlessly, green upon green. (Xueren Qi)

Sanjiao said, 'All Dharma talks must be timely and appropriate.' A monk asked, 'What about the four yellows and four reds?' The master said, 'Picking them on the end of a staff in the third month.' The monk said, 'Why is the belly full of stored energy?' The master said, 'What can be done about a rope?' The monk said, 'How can the energy be released?' The master said, 'Wait until the skin is pierced.'

Finding peace in a level place, he is unwilling to rest, following the flow of time through flower-shaded paths and willow lanes. Letting the belly be free of idle energy, only then will one believe that he has attained.

自由。(慈受深)

三角因僧問如何是三寶。師曰禾豆粟。曰意旨如何。師曰大眾歡喜受持。

三角對酬禾豆粟。龍宮海藏難收錄。雲門曾問疏山僧。便道如今粥飯足。(大洪遂)

利山禪師(馬祖一嗣)

因僧問眾色歸空空歸何所。師曰舌頭不出口。曰為什麼不出口。師曰內外一如故。

大慧杲云。事存涵蓋合。理應箭鋒拄。須還利山始得。若是經山即不然。或問眾色歸空空歸何所。芍藥花開菩薩面。㯶櫚葉散夜叉頭。為甚麼如此。但辦肯心必不相賺。　漏澤杲云。山僧則不然。或有人恁么問。但云此去武塘不遠。為甚如此。祗要你到家。會么。良久云。莫怪坐來頻勸酒。自從別後見君稀。　禪朗鑒云。大慧雖則順朱。卻有一種奇特。且道奇特在甚麼處。復頌。

鐵額銅頭老古錐。吹毛截鐵爛如泥。乾坤一蹋通三際。懵懂禪流幾個知。

池州魯祖寶云禪師(馬祖一嗣)

尋常見僧來便面壁。南泉聞曰。我尋常向師僧道。向佛未出世時會取。尚不得一個半個。它恁么驢年去。

保福問長慶雲。祇如魯祖節文在甚處。被南泉潛么道。慶雲。退己讓人。萬中無一。　羅山間云。陳老師當時若見。背上與五火叉。何故。為伊解放不解收。　玄沙備云。我當時若見。

【現代漢語翻譯】 現代漢語譯本： 自由。（慈受深）

三角因僧人問：『什麼是三寶？』（三寶：佛教中的佛、法、僧） 師父回答：『禾豆粟。』 僧人問：『意旨如何？』 師父回答：『大眾歡喜受持。』

三角對酬禾豆粟，龍宮海藏難收錄。雲門曾問疏山僧，便道如今粥飯足。（大洪遂）

利山禪師（馬祖的弟子）

有僧人問：『眾色歸空，空歸何所？』 師父回答：『舌頭不出口。』 僧人問：『為什麼不出口？』 師父回答：『內外一如故。』

大慧杲說：『事存涵蓋合，理應箭鋒拄。須還利山始得，若是經山即不然。』 或問：『眾色歸空，空歸何所？』 芍藥花開菩薩面，㯶櫚葉散夜叉頭。 為什麼如此？ 但辦肯心必不相賺。 漏澤杲說：『山僧則不然。』 或有人這麼問，但說：『此去武塘不遠。』 為什麼如此？ 只要你到家。 會么？ 良久云：『莫怪坐來頻勸酒，自從別後見君稀。』 禪朗鑒說：『大慧雖然順朱，卻有一種奇特。』 且道奇特在什麼處？ 復頌。

鐵額銅頭老古錐，吹毛截鐵爛如泥。乾坤一蹋通三際，懵懂禪流幾個知。

池州魯祖寶云禪師（馬祖的弟子）

尋常見僧人來就面壁。 南泉聽聞后說：『我尋常向師僧說，向佛未出世時會取，尚且不得一個半個。 它那麼驢年去。』

保福問長慶說：『只如魯祖節文在什麼地方？』 被南泉潛么道。 長慶說：『退己讓人，萬中無一。』 羅山間說：『陳老師當時若見，背上與五火叉。』 何故？ 為伊解放不解收。 玄沙備說：『我當時若見，』

【English Translation】 English version: Freedom. (Ci Shou Shen)

A monk asked Sānjiǎo, 'What is the Three Jewels (Sānbǎo)?' (Three Jewels: Buddha, Dharma, Sangha in Buddhism) The master said, 'Rice, beans, and millet.' The monk asked, 'What is the meaning?' The master said, 'The assembly joyfully receives and upholds it.'

Sānjiǎo responds with rice, beans, and millet; even the Dragon Palace's sea treasury cannot record it all. Yúnmén once asked a monk from Shūshān, who simply said that now there is enough congee and rice. (Dà Hóng Suì)

Chan Master Lìshān (a successor of Mǎzǔ)

A monk asked, 'All forms return to emptiness; where does emptiness return?' The master said, 'The tongue does not speak.' The monk asked, 'Why does it not speak?' The master said, 'Inside and outside are the same as before.'

Dàhuì Gǎo said, 'The matter exists as the box fits the lid; the principle should be like an arrow meeting its target. One must return to Lìshān to understand this; it is not the same as with Jīngshān.' Someone might ask, 'All forms return to emptiness; where does emptiness return?' Peony flowers bloom with the face of a Bodhisattva; palm leaves scatter like the head of a Yaksha. Why is it so? Just maintain a sincere mind, and you will not deceive yourself. Lòuzé Gǎo said, 'This mountain monk is not like that.' If someone asks in this way, just say, 'Wǔtáng is not far from here.' Why is it so? It is only to get you home. Do you understand?' After a long pause, he said, 'Don't be surprised that I frequently offer wine; it has been rare to see you since we parted.' Chán Lǎngjiàn said, 'Although Dàhuì follows Zhū, he has a kind of uniqueness.' And what is that uniqueness? He then composed a verse:

Iron forehead, bronze head, old awl; blowing hair and cutting iron, rotten like mud. One step across the universe penetrates the three realms; how many ignorant Chan followers know this?

Chan Master Lǔzǔ Bǎoyún of Chizhou (a successor of Mǎzǔ)

He usually faced the wall whenever he saw monks coming. Nánquán, upon hearing this, said, 'I usually tell monks that even if they try to understand before the Buddha appeared in the world, they still wouldn't get even half of it. He's just wasting his time.'

Bǎofú asked Chángqìng, 'Where is the rule of Lǔzǔ?' Nánquán secretly said. Chángqìng said, 'Retreating oneself and yielding to others is one in ten thousand.' Luóshānjiān said, 'If Teacher Chén had seen it at that time, he would have given him five fire forks on his back.' Why? Because he releases but doesn't know how to gather. Xuánshā Bèi said, 'If I had seen it at that time,'

也與五火叉。　玄覺云。且道玄沙五火叉。打伊著不著。　云居錫云。羅山玄沙總與么道。為復一般。別有道理。若擇得出。許上座佛法有會處。　翠巖芝云。何勞如此。若有僧來。見個什麼知時好。又云。我即不然。未具胞胎不得會。會得即打折你腰。　徑山杲云。魯祖不得南泉。幾乎覷破壁。　笑巖寶云。當時若有個衲僧入來便與掀倒。不惟打斷諸老葛藤。亦免魔魅人家男女。　雲門信云。魯祖面壁若作佛法商量。入地獄如箭射。　雲中鳳云。直饒不作佛法商量。亦入地獄如箭射。　西遁超云。南泉大似入栴檀林燒一爐香。見咸陽火投一束柴。雖然。若不遇知音。夜光投人鮮不按劍。　東塔熹云。將謂無人證明。

虎徑龍泉繞竹巖。鳳棲霜倚鶴和杉。誰人會得宗師意。扭轉乾坤好不參。(克符道者)

祖師面壁播諸方。無限禪人謾度量。無事晚來江上立。數株寒柏倚斜陽。(瑯玡覺)

魯祖山前古路通。熙微一逕沒西東。杜䳌聲里春光老。零落桃花藉地紅。(普融平)

葉落江頭一望長。幾莖喬木倚斜陽。曾經巴峽猿啼處。鐵作心肝也斷腸。(簡堂機)

背後面前揚家醜。揭地洪音師子吼。分付仙陀知不知。法身午夜藏北斗。(足庵鑒)

家財喪盡沒絲毫。祇個一身猶恨多

【現代漢語翻譯】 現代漢語譯本 也與五火叉（一種佛教法器）。玄覺說：『且說玄沙的五火叉，打中還是沒打中？』云居錫說：『羅山和玄沙都這麼說，是一樣的意思，還是另有道理？如果能分辨出來，就允許上座你對佛法有所領會。』翠巖芝說：『何必如此麻煩？如果有僧人來，看他知道什麼時節好。』又說：『我卻不這樣，未具胞胎（比喻未開悟）不得會，會得即打折你腰。』徑山杲說：『魯祖（指達摩祖師）若沒有南泉（指南泉普愿），幾乎就看破墻壁了。』笑巖寶說：『當時若有個衲僧（指雲遊僧人）進來，就應該把他掀倒，不只打斷諸位老和尚的葛藤（比喻糾纏不清的說法），也免得魔魅人家男女。』雲門信說：『魯祖面壁若作佛法商量，入地獄如箭射。』雲中鳳說：『即使不作佛法商量，也入地獄如箭射。』西遁超說：『南泉（指南泉普愿）很像進入栴檀林燒一爐香，看見咸陽火投一束柴。雖然如此，若不遇知音，夜光（比喻寶劍）投人鮮不按劍。』東塔熹說：『還以為沒有人證明。』 虎徑龍泉繞竹巖，鳳棲霜倚鶴和杉。誰人會得宗師意，扭轉乾坤好不參。(克符道者) 祖師面壁播諸方，無限禪人謾度量。無事晚來江上立，數株寒柏倚斜陽。(瑯玡覺) 魯祖山前古路通，熙微一逕沒西東。杜䳌聲里春光老，零落桃花藉地紅。(普融平) 葉落江頭一望長，幾莖喬木倚斜陽。曾經巴峽猿啼處，鐵作心肝也斷腸。(簡堂機) 背後面前揚家醜，揭地洪音師子吼。分付仙陀知不知，法身午夜藏北斗。(足庵鑒) 家財喪盡沒絲毫，祇個一身猶恨多。

【English Translation】 English version Also given the five-pronged vajra (a Buddhist ritual implement). Xuanjue said, 'Tell me, did Xuansha's five-pronged vajra hit or miss?' Yunju Xi said, 'Luoshan and Xuansha both say this, is it the same meaning, or is there another principle? If you can discern it, then I'll allow that you, venerable sir, have some understanding of the Dharma.' Cuiyan Zhi said, 'Why bother so much? If a monk comes, see what he knows about the right time.' He also said, 'I'm not like that. Without having a womb (metaphor for being unenlightened), you can't understand. If you understand, I'll break your back.' Jingshan Gao said, 'If it weren't for Nanquan (referring to Nanquan Puyuan), Lu Zu (referring to Bodhidharma) would have almost seen through the wall.' Xiaoyan Bao said, 'If there were a traveling monk who came in at that time, he should be overturned, not only breaking the entanglements (metaphor for confusing statements) of the old masters, but also preventing demons from bewitching the men and women of the household.' Yunmen Xin said, 'If Lu Zu contemplates the wall and engages in Dharma discussions, he will fall into hell like an arrow.' Yunzhong Feng said, 'Even if he doesn't engage in Dharma discussions, he will still fall into hell like an arrow.' Xidun Chao said, 'Nanquan (referring to Nanquan Puyuan) is like entering a sandalwood forest to burn incense, or seeing the Xianyang fire and throwing in a bundle of firewood. However, if you don't meet a kindred spirit, the night-shining pearl (metaphor for a precious sword) will cause people to draw their swords.' Dongta Xi said, 'I thought no one would prove it.' Tiger Path, Dragon Spring, winding around the bamboo cliffs, Phoenix perches on frost, crane harmonizes with fir. Who can understand the meaning of the master, To turn the universe, how good it is not to participate! (Kefu Daozhe) The Patriarch faced the wall, spreading in all directions, Countless Chan practitioners measure in vain. With nothing to do, standing by the river in the evening, Several cold cypresses lean against the setting sun. (Langya Jue) The ancient road in front of Lu Zu's mountain is open, A faint path disappears east and west. In the sound of the cuckoo, the spring light grows old, Fallen peach blossoms cover the ground in red. (Purong Ping) Looking far from the riverbank where leaves fall, Several tall trees lean against the setting sun. Once in the place where the monkeys cried in Ba Gorge, Even a heart of iron would break. (Jiantang Ji) Behind and in front, exposing family scandals, A thunderous roar, the lion's roar. Entrusting to Xiantuo, do you know or not, The Dharmakaya hides in the Big Dipper at midnight. (Zu'an Jian) Family wealth is lost without a trace, Only this body is still hated too much.

。卻向池陽最深處。殺人空手不持刀。(石庵玿)

澹中有味。妙超情謂。綿綿若存兮象先。兀兀如愚兮道貴。玉雕文以喪淳。珠在淵而自媚。十分爽氣兮清磨暑秋。一片閑云兮遠分天水。(天童覺)

不施紅粉懶梳妝。無限傷春在畫堂。隔岸黃鸝啼不住。同心結上繡鴛鴦。(龍池珍)

參得蚌蛤禪。自有人賞識。寒食是清明。二五剛一十。(濟水洸)

池陰腦後三斤鐵。王老眉峰一段鋼。鑄就一枝無孔笛。閑吹月下引鸞凰。(玉笈干)

數峰寒逼紫垣高。一望令人聳骨毛。況是黃昏又微雨。長風拂拂虎聲號。(白巖符)

王母乘鸞天地震。琵琶遮面豐神俊。無端不遇知音者。七竅徒勞鑿混沌。(法林音)

昨夜秋風動白蘋。碧天空廓凈無垠。一鉤新月沉滄海。無限魚龍任吐吞。(𠁼三圓)

魯祖因僧問如何是不言言。師曰汝口在什麼處。曰某甲無口。師曰汝尋常將什麼吃飯。僧無對。

洞山價代云。他不饑吃什麼飯。　翠峰顯云。好劈脊便棒。者般漢開了口合不得。合了口開不得。　汾陽昭云。祇為不會。　五祖戒云。和尚不妨具眼。　黃龍新云。翠峰祇知者僧開了口合不得。合了口開不得。不知魯祖被者擔板漢勘破。　天童覺云。者僧祇解握死蛇。不能

【現代漢語翻譯】 現代漢語譯本：卻往池陽最深處去，殺人空手不用刀。（石庵玿）

平淡之中自有真味，妙處超越了情感的表達。連綿不斷，彷彿先於萬象而存在。渾厚樸實，如同愚鈍之人，這才是道的珍貴之處。用玉雕琢花紋反而失去了純真，珍珠藏在深淵之中自然顯得美好。十分清爽的氣息，清涼消磨了暑氣，正值秋天。一片悠閑的雲彩，遠遠地分隔了天空和水面。（天童覺）

懶得塗脂抹粉，也懶得梳妝打扮。滿懷傷春之情，獨自在華麗的廳堂里。隔岸的黃鸝鳥叫個不停，同心結上繡著成對的鴛鴦。（龍池珍）

參透了蚌蛤的禪意，自然會有人賞識。寒食節就是清明節，二五相加剛是十。（濟水洸）

池塘的陰影如同腦後三斤重的鐵，王老的眉峰像一段精鋼。鑄造出一支沒有孔的笛子，悠閒地在月下吹奏，引來鸞鳳。（玉笈干）

幾座山峰寒氣逼人，高聳入雲，令人望之毛骨悚然。何況又是黃昏時分，還下著微微細雨，長風吹拂，傳來老虎的吼叫聲。（白巖符）

王母娘娘乘坐鸞鳥，天地都為之震動，琵琶遮面，姿態豐滿俊美。可惜沒有遇到知音，即使有七竅也只是徒勞地鑿開混沌。（法林音）

昨夜秋風吹動了白蘋，碧藍的天空空曠而潔凈。一彎新月沉入大海，無數的魚龍任憑它們吞吐翻滾。（𠁼三圓）

魯祖（指魯祖寶云，一位禪師）因為有僧人問：『如何是不言之言？』老師說：『你的口在哪裡？』僧人說：『我沒有口。』老師說：『你平時用什麼吃飯？』僧人無言以對。

洞山價（指洞山良價禪師）代為回答說：『他不餓，吃什麼飯？』翠峰顯（指翠峰禪師）說：『真想給他一棒。這種人開了口就閉不上，閉上了又開不了。』汾陽昭（指汾陽善昭禪師）說：『只因爲不會。』五祖戒（指五祖法演禪師）說：『和尚不妨有眼力。』黃龍新（指黃龍慧新禪師）說：『翠峰只知道這僧人開了口合不上，合上了開不了，不知道魯祖被這死板的傢伙看破了。』天童覺（指天童正覺禪師）說：『這僧人只會握著死蛇，不能放開。』

【English Translation】 English version: Yet he goes to the deepest part of Chi Yang, killing people empty-handed, without a knife. (Shi'an Shao)

In the bland there is flavor, subtly surpassing emotional expression. Continuous and lingering, it seems to exist before all phenomena. Solid and simple, like a foolish person, this is the value of the Tao. Carving patterns on jade loses its purity; a pearl in the abyss naturally adorns itself. A thoroughly refreshing air, coolness dispels the summer heat, it is autumn. A leisurely cloud, distantly separating the sky and water. (Tiantong Jue)

Too lazy to apply rouge and powder, too lazy to dress up. Full of sorrow for spring, alone in the splendid hall. Orioles sing incessantly on the opposite bank, embroidered mandarin ducks on the love knot. (Longchi Zhen)

Penetrate the Zen of the clam, and someone will naturally appreciate it. Hanshi Festival is Qingming Festival; two fives together are exactly ten. (Jishui Guang)

The shadow of the pond is like three pounds of iron behind the head; Old Wang's brow is like a piece of steel. Cast a flute without holes, leisurely playing under the moon, attracting phoenixes. (Yuji Gan)

Several peaks press with cold, reaching high into the purple walls, making one's hair stand on end at a glance. Moreover, it is dusk and drizzling, the long wind blowing, and the sound of tigers roaring. (Baiyan Fu)

The Queen Mother rides a phoenix, heaven and earth tremble. A pipa hides her face, her form full and handsome. Unfortunately, she does not meet a kindred spirit; even with seven orifices, it is futile to carve chaos. (Falin Yin)

Last night, the autumn wind stirred the white duckweed, the blue sky vast and clear. A crescent moon sinks into the sea, countless fish and dragons let them swallow and spit. (𠁼 San Yuan)

Because a monk asked Lu Zu (Lu Zu Baoyun, a Chan master), 'What is speech that is not speech?' The master said, 'Where is your mouth?' The monk said, 'I have no mouth.' The master said, 'What do you usually use to eat?' The monk had no reply.

Dongshan Jia (Dongshan Liangjie, a Chan master) replied on his behalf, 'If he is not hungry, what does he eat?' Cuifeng Xian (Cuifeng, a Chan master) said, 'I really want to give him a blow with a stick. This kind of person cannot close his mouth once he opens it, and cannot open it once he closes it.' Fenyang Zhao (Fenyang Shanzhao, a Chan master) said, 'Only because he doesn't understand.' Wuzu Jie (Wuzu Fayan, a Chan master) said, 'The monk might as well have insight.' Huanglong Xin (Huanglong Huixin, a Chan master) said, 'Cuifeng only knows that this monk cannot close his mouth once he opens it, and cannot open it once he closes it, not knowing that Lu Zu was seen through by this rigid fellow.' Tiantong Jue (Tiantong Zhengjue, a Chan master) said, 'This monk only knows how to hold a dead snake, and cannot let go.'

捋虎鬚。當時待他問你口在什麼處。猛與一喝。拂袖便行。直饒魯祖全機。管取做手腳不及。　南堂欲云。當時者僧若是個漢。待道你口在什麼處。便與掀倒禪床。非惟使魯祖高豎降旗。且免雪竇馬後落節。

得因失有。是在非邊。根源未斷。枝派相連。不言言。口何在。轉得身來難下載。一帆風過洞庭湖。對面須知已違背。(月堂昌)

魯祖因洞山來參。禮拜了侍立少頃而出。卻再入來。師曰。祇恁么祇恁么。所以如此。洞曰大有人不肯。師曰作么取汝口辯。洞乃侍奉數月。

廠阿䘄云。洞山再入。魯祖便道大有人不肯。管取洞山終身侍奉。

澧州茗溪道行禪師(馬祖一嗣)

嘗曰。吾有大病。非世所醫。

曹山因僧問。吾有大病非世所醫。未審是什麼病。山云攢蔟不得底病。云一切眾生還有此病也無。山云人人盡有。雲和尚還有此病也無。山云正覓起處不得。云一切眾生為甚麼不病。山云若病即非眾生。云諸佛還有此病也無。山云有。云既有為什麼不病。山云爲伊惺惺。　愚庵盂云。吾有大病。一物可醫。且道是什麼物。若拈得出。可與苕溪同參。

唐州紫玉山道通禪師(馬祖一嗣)

因於頔問佛法至理。師曰若問須去情理。公曰便請。師曰問將來。公曰如何

【現代漢語翻譯】 現代漢語譯本：

捋虎鬚。當時如果等他問你『口在什麼地方』，就猛然一聲喝斥，拂袖而去。即使魯祖（指魯祖寶云，禪宗大師）有全部的機鋒，也難免措手不及。南堂（南堂道明，禪宗大師）想說，當時那個僧人如果是個真漢子，等他問你『口在什麼地方』，就應該掀翻禪床，這樣不僅能讓魯祖高掛降旗，而且能避免雪竇（雪竇重顯，禪宗大師）事後失節。

得到反而失去，存在於是非的邊緣。根源沒有斷絕，枝節就相互牽連。不說的時候，口在哪裡？轉身過來難以承載。一帆風順過洞庭湖，對面相逢須知已經違背（本心）。（月堂昌）

魯祖因為洞山（洞山良價，禪宗大師）前來參拜，禮拜后侍立片刻就出去了，卻又再次進來。魯祖說：『就是這樣，就是這樣，所以才這樣。』洞山說：『大有人不肯。』魯祖說：『要你的口辯做什麼？』洞山於是侍奉了幾個月。

廠阿䘄說，洞山再次進來，魯祖就說『大有人不肯』，這足以讓洞山終身侍奉。

澧州茗溪道行禪師（馬祖的弟子）

曾經說：『我有大病，不是世間所能醫治的。』

曹山（曹山本寂，禪宗大師）因為有僧人問：『我有大病，不是世間所能醫治的，不知道是什麼病？』曹山說：『無法聚集的病。』僧人問：『一切眾生也有這種病嗎？』曹山說：『人人都有。』僧人問：『和尚您也有這種病嗎？』曹山說：『正在尋找病起之處而不得。』僧人問：『一切眾生為什麼不病？』曹山說：『如果病了就不是眾生。』僧人問：『諸佛也有這種病嗎？』曹山說：『有。』僧人問：『既然有，為什麼不病？』曹山說：『因為他們清醒。』愚庵盂說：『我有大病，有一種東西可以醫治。』且說是什麼東西？如果能拈得出來，可以和苕溪（苕溪善卿，禪宗大師）一同參學。

唐州紫玉山道通禪師（馬祖的弟子）

因為于頔問佛法至理，禪師說：『如果問，必須去除情理。』于頔說：『請說。』禪師說：『問將來。』于頔說：『如何？』

【English Translation】 English version:

To stroke the tiger's whiskers. At that time, if you waited for him to ask you, 'Where is your mouth?', you should have given a sudden shout and left with a flick of your sleeve. Even if Master Lu (referring to Baoyun of Lu, a Zen master) had all the opportune responses, he would still be caught off guard. Nantang (referring to Daoming of Nantang, a Zen master) wanted to say that if that monk was a real man at that time, he should have overturned the Zen bed when asked, 'Where is your mouth?'. This would not only have made Master Lu raise the surrender flag high, but also prevented Xuedou (referring to Chongxian of Xuedou, a Zen master) from losing his integrity afterwards.

Gaining leads to loss, existing on the edge of right and wrong. If the root is not severed, the branches are connected. When not speaking, where is the mouth? Turning around is difficult to bear. A smooth sail across Dongting Lake, knowing that meeting face-to-face means already going against (one's original intention). (Yuetang Chang)

Master Lu, because Dongshan (referring to Liangjie of Dongshan, a Zen master) came to pay respects, bowed and stood in attendance for a moment before leaving, but then came back again. Master Lu said, 'Just like this, just like this, that's why it is like this.' Dongshan said, 'There are many who do not agree.' Master Lu said, 'What do I need your verbal skill for?' Dongshan then served him for several months.

Chang A Nong said that when Dongshan came back again, Master Lu immediately said, 'There are many who do not agree,' which was enough to make Dongshan serve him for life.

Zen Master Daoxing of Mingxi in Lizhou (a disciple of Mazu)

Once said, 'I have a great illness that cannot be cured by the world.'

Caoshan (referring to Benji of Caoshan, a Zen master), because a monk asked, 'I have a great illness that cannot be cured by the world, I wonder what kind of illness it is?' Caoshan said, 'An illness that cannot be gathered together.' The monk asked, 'Do all sentient beings also have this illness?' Caoshan said, 'Everyone has it.' The monk asked, 'Does the abbot also have this illness?' Caoshan said, 'I am currently searching for the place where the illness arises, but cannot find it.' The monk asked, 'Why are all sentient beings not ill?' Caoshan said, 'If they are ill, then they are not sentient beings.' The monk asked, 'Do all Buddhas also have this illness?' Caoshan said, 'Yes.' The monk asked, 'Since they have it, why are they not ill?' Caoshan said, 'Because they are awake.' Yu'an Yu said, 'I have a great illness, and there is one thing that can cure it.' Tell me, what is that thing? If you can pick it out, you can study with Shaoxi (referring to Shanqing of Shaoxi, a Zen master).

Zen Master Daotong of Ziyushan in Tangzhou (a disciple of Mazu)

Because Yu Di asked about the ultimate truth of Buddhism, the Zen master said, 'If you ask, you must remove emotions and reasoning.' Yu Di said, 'Please speak.' The Zen master said, 'Ask in the future.' Yu Di said, 'How?'

是佛。師召相公。公應諾。師曰更莫別求。公後到藥山問如何是佛。山召相公。公應諾。山曰是什麼。公有省。

長慶棱云。藥山一等是道。甚是奇特。雲泥有隔。羅山云。不得草草。當時賴遇是于頔。可中草窠里撥著個焦尾大蟲。何處有藥山也。慶雲。作么生山云還知于頔是煅了底金么。　大溈智云。于頔當時若會見藥山云是什麼。祇向道賺我來。拂袖便去。不惟作個慷慨丈夫。亦乃不鈍置紫玉。　大溈泰云。摘驪龍頷下珠。取輪王髻中寶。如鐘待扣。似谷傳聲。八面玲瓏。更無回互。諸人要見於頔悟處么。真金已出礦。煅煉轉光輝。

如何是佛。更莫別求。相隨來也。四大部洲。(月林觀)

更莫別求是什麼。丈夫爭肯墮巢窠。夜來雲散家林曉。依舊庭松掛薜蘿。(笑巖寶)

煙濛濛又雨濛濛。谷口溪橋過幾重。臘月春風猶未暖。隔墻先見一枝紅。(古南門)

紫玉因於頔問如何是黑風吹其船舫漂墮羅剎鬼國。師叱曰客作漢問恁么事作么。于失色。師曰者便是黑風吹其船舫漂墮羅剎鬼國。

就身打劫壯吾曹。喚得賢侯智眼高。忿色不知何處去。珠回玉轉透云袍。(南巖勝)

潭州華林善覺禪師(馬祖一嗣)

裴相國訪。問曰師還有侍者否。師曰有祇是不可見客

【現代漢語翻譯】 現代漢語譯本： 是佛（即是佛陀）。藥山禪師召于頔相公（唐朝官員，曾任潭州刺史）的名字。于頔應諾。藥山禪師說：『更莫別求（不要向別處尋求）』。于頔後來到藥山，問：『如何是佛（什麼是佛）？』藥山禪師召『相公』。于頔應諾。藥山禪師說：『是什麼？』于頔有所領悟。

長慶棱禪師評論說：『藥山禪師這樣開示，實在是奇特。』雲泥有隔（比喻差別懸殊）。羅山禪師評論說：『不得草草（不能草率）。當時幸虧是于頔。』可中草窠里撥著個焦尾大蟲（比喻在平凡中發現不平凡的人才）。何處有藥山也（哪裡還有藥山禪師呢）？』慶禪師問：『作么生山云還知于頔是煅了底金么（怎麼知道藥山禪師知道于頔是經過錘鍊的金子呢）？』

大溈智禪師評論說：『于頔當時如果領會了藥山禪師說的「是什麼」，就應該說「賺我來（你騙我來）」，拂袖便去。』不惟作個慷慨丈夫（不只是做一個慷慨的丈夫），亦乃不鈍置紫玉（也不會埋沒珍貴的人才）。』

大溈泰禪師評論說：『摘驪龍頷下珠（比喻冒極大風險獲取珍寶），取輪王髻中寶（比喻得到極難得到的東西）。』如鐘待扣（像鐘等待敲擊），似谷傳聲（像山谷傳遞聲音）。八面玲瓏（比喻處世圓滑，各方面都應付得很周到），更無回互（沒有絲毫含糊）。諸人要見於頔悟處么（各位想知道于頔領悟的地方嗎）？真金已出礦（真正的金子已經從礦里開採出來），煅煉轉光輝（經過錘鍊更加光輝）。』

『如何是佛（什麼是佛）？』更莫別求（不要向別處尋求）。相隨來也（佛性本來就存在於自身）。四大部洲（指整個世界）。(月林觀)

『更莫別求是什麼（不要向別處尋求是什麼意思）？』丈夫爭肯墮巢窠（大丈夫怎麼肯安於現狀）？夜來雲散家林曉（昨夜雲霧消散，家園變得明亮），依舊庭松掛薜蘿（庭院裡的松樹依舊掛著薜蘿）。(笑巖寶)

煙濛濛又雨濛濛（煙霧濛濛，細雨濛濛），谷口溪橋過幾重（經過了山谷入口的溪橋，不知有多少重）。臘月春風猶未暖（臘月的春風仍然不暖和），隔墻先見一枝紅（隔著墻壁，先看到一枝紅梅）。(古南門)

紫玉因為于頔問『如何是黑風吹其船舫漂墮羅剎鬼國（什麼是黑風吹其船舫漂墮羅剎鬼國）？』藥山禪師呵斥道：『客作漢問恁么事作么（你這個打工的人問這些事做什麼）？』于頔失色。藥山禪師說：『者便是黑風吹其船舫漂墮羅剎鬼國（這就是黑風吹其船舫漂墮羅剎鬼國）。』

就身打劫壯吾曹（在自身上進行劫奪，使我們更加強大），喚得賢侯智眼高（喚醒了賢侯的智慧之眼）。忿色不知何處去（憤怒的神色不知到哪裡去了），珠回玉轉透云袍（像珠玉一樣圓潤通透）。(南巖勝)

潭州華林善覺禪師(馬祖一嗣)（潭州華林善覺禪師，是馬祖道一的弟子）

裴相國（裴休，唐朝宰相）來拜訪。問：『師還有侍者否（禪師您有侍者嗎）？』禪師說：『有祇是不可見客（有，只是不見客人）。』

【English Translation】 English version: 'Is Buddha.' Master called out to Chancellor Yu Di (a Tang Dynasty official who once served as the Prefect of Tanzhou). Yu Di responded. The Master said, 'Do not seek elsewhere.' Later, Yu Di went to Yaoshan and asked, 'What is Buddha?' Yaoshan called out 'Chancellor.' Yu Di responded. Yaoshan said, 'What is it?' Yu Di had an awakening.

Chan Master Changqing Leng commented: 'Yaoshan's way of teaching is truly extraordinary.' There is a great difference like that between clouds and mud. Chan Master Luoshan commented: 'It should not be taken lightly. Fortunately, it was Yu Di at that time.' It's like finding a scorched-tail tiger in a patch of grass (a metaphor for discovering extraordinary talent in the ordinary). Where is Yaoshan now?' Chan Master Qing asked: 'How do we know that Yaoshan knew that Yu Di was refined gold?'

Chan Master Dawei Zhi commented: 'If Yu Di had understood what Yaoshan meant by 'What is it?' at that time, he should have said, 'You tricked me!' and left with a flick of his sleeve.' This would not only be the act of a generous man, but also would not bury a precious gem.

Chan Master Dawei Tai commented: 'Snatching a pearl from the jaw of a black dragon (a metaphor for taking great risks to obtain treasure), taking a jewel from the crown of a Wheel-Turning King (a metaphor for obtaining something extremely difficult to obtain).' Like a bell waiting to be struck, like a valley echoing sound. Exquisite in all aspects, without any ambiguity. Do you all want to see where Yu Di awakened? True gold has already been mined, and it shines even brighter after being refined.'

'What is Buddha?' Do not seek elsewhere. It comes with you. The four major continents. (Yuelin Temple)

'What does 'do not seek elsewhere' mean?' A true man would never be content to fall into a nest. Last night the clouds dispersed, and the family forest is bright. The pine trees in the courtyard still have vines hanging on them. (Xiaoyan Bao)

Misty and rainy, how many times have I crossed the stream bridge at the valley entrance? The spring breeze in the twelfth month is still not warm, but I see a branch of red plum blossoms over the wall. (Gunan Gate)

Because Yu Di asked, 'What is the black wind that blows ships to the land of Rakshasas (demonesses)?' Yaoshan scolded, 'What are you, a hired hand, doing asking such things?' Yu Di turned pale. Yaoshan said, 'That is the black wind that blows ships to the land of Rakshasas.'

Robbing from oneself strengthens us, awakening the wise eyes of the virtuous lord. Where has the angry expression gone? Like a pearl turning and jade revolving, it shines through the cloud robe. (Nanyan Sheng)

Chan Master Shanjue of Hualin Temple in Tanzhou (a successor of Mazu) (Chan Master Shanjue of Hualin Temple in Tanzhou, a disciple of Mazu Daoyi)

Chancellor Pei (Pei Xiu, a Tang Dynasty chancellor) visited. He asked, 'Does the Master have attendants?' The Master said, 'Yes, but they do not receive guests.'

。曰何妨。師乃喚大空小空。二虎自庵后出。裴驚悚。師曰有客且去。二虎於是哮㖃而去。公曰師作何行業感得如斯。師提起數珠曰會么。曰不會。師曰老僧常念觀世音。

法林音云。相國何不待他說常念觀世音再作惶恐勢。看他又如何。

常念觀音。力伏猛獸。道眼通明。萬緣何有。良哉大士。時時垂手。念茲在茲。安樂長壽。(龍門遠)

新羅渤海。竺幹此土。月白風清。三界獨步。對景無心。馴庵有虎。忽然提起數珠時。誰識當陽第一機。奇奇。敵勝還他獅子兒。(南堂靜)

宗鑒法林卷十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十四

集云堂　編

大鑒下三世

五臺山隱峰禪師(馬祖一嗣)

一日辭祖。祖曰甚處去。師曰石頭去。祖曰石頭路滑。師曰竿木隨身逢場作戲。便去。才到石頭。便繞禪床一匝振錫一下問是何宗旨。頭曰蒼天蒼天。師無語。回舉似馬祖。祖曰汝更去見。它道蒼天蒼天便噓兩聲。師又去。一依前問。頭乃噓兩聲。師又無語。歸舉似馬祖。祖曰向汝道石頭路滑。

清化嶾云。馬祖有決勝千里之謀。隱峰有萬夫不當之勇。惟石頭老漢坐觀成敗。因甚如此。曹溪波浪如相似。無限平人被陸

【現代漢語翻譯】 現代漢語譯本： （裴相國）問：『有什麼妨礙嗎？』禪師於是呼喚『大空』、『小空』。兩隻老虎從庵后出來。裴相國驚恐害怕。禪師說：『有客人來了，你們暫且退下。』兩隻老虎於是吼叫著離去。裴相國問：『禪師您做什麼修行，能感應到如此景象？』禪師提起念珠說：『會意嗎？』裴相國說：『不會。』禪師說：『老僧我常常唸誦觀世音菩薩的名號。』

法林音禪師評論說：『相國為什麼不等到他說完『常念觀世音』，再裝出惶恐的樣子，看看他又會怎麼說？』

常常唸誦觀世音菩薩的名號，能降伏兇猛的野獸。道眼通明，萬般塵緣又有什麼可執著的呢？真是偉大的菩薩，時時垂手救度眾生。念念不忘，安樂長壽。（龍門遠禪師）

無論是新羅、渤海，還是印度、中國，月色皎潔，清風徐來，觀世音菩薩在三界中獨步。面對美景而無心執著，馴服老虎的禪庵。忽然提起念珠的時候，有誰能認識到這當下的第一玄機？奇妙啊！最終勝利的還是那頭獅子。（南堂靜禪師）

宗鑒法林卷十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十四

集云堂 編

大鑒慧能門下三世

五臺山隱峰禪師（馬祖道一的弟子）

有一天，隱峰禪師向馬祖道一辭行。馬祖問：『你要到哪裡去？』隱峰禪師說：『到石頭禪師那裡去。』馬祖說：『石頭禪師的路很滑。』隱峰禪師說：『我帶著竹竿，隨處應機行事。』於是就去了。剛到石頭禪師那裡，便繞著禪床轉了一圈，振動錫杖一下，問道：『這是什麼宗旨？』石頭禪師說：『蒼天啊蒼天。』隱峰禪師無語。回去把情況告訴馬祖。馬祖說：『你再去見他，如果他再說『蒼天啊蒼天』，他就會噓兩聲。』隱峰禪師又去了，完全按照之前的方式提問。石頭禪師就噓了兩聲。隱峰禪師又無語。回去把情況告訴馬祖。馬祖說：『我早就跟你說石頭禪師的路很滑。』

清化嶾禪師評論說：『馬祖有決勝千里的謀略，隱峰有萬夫莫當的勇氣，只有石頭老漢坐山觀虎鬥，看著他們成敗。因為什麼會這樣呢？只因爲曹溪的波浪總是相似的，無數的普通人因此被淹沒。』

【English Translation】 English version: (Chancellor Pei) asked: 'What harm is there?' The master then called out 'Da Kong' (Great Emptiness) and 'Xiao Kong' (Small Emptiness). Two tigers emerged from behind the hermitage. Chancellor Pei was startled and frightened. The master said: 'There is a guest, you should withdraw for now.' The two tigers then roared and left. Chancellor Pei asked: 'What kind of practice does the master do to evoke such a scene?' The master picked up his prayer beads and said: 'Do you understand?' Chancellor Pei said: 'I do not understand.' The master said: 'This old monk constantly recites the name of Avalokiteshvara (Guanshiyin) Bodhisattva (the Bodhisattva of Compassion).'

Dharma Forest Sound commented: 'Why didn't the Chancellor wait until he finished saying 'constantly recites Avalokiteshvara' before feigning fear, to see what else he would say?'

Constantly reciting Avalokiteshvara, one can subdue fierce beasts. The eye of the Dao (the path) is clear and bright, what attachment is there to the myriad conditions? How virtuous is the great Bodhisattva, constantly extending a helping hand. Mindful of this, one will have peace, joy and longevity. (Longmen Yuan)

Whether it is Silla, Bohai, India, or this land (China), with the white moonlight and gentle breeze, Avalokiteshvara walks alone in the three realms. Facing the scenery without attachment, the hermitage tames tigers. When suddenly raising the prayer beads, who can recognize the first opportunity of the present moment? How wondrous! The victor is still the lion's cub. (Nantang Jing)

Zongjian Dharma Forest Volume 13 卍 New Continued Collection Volume 66 No. 1297 Zongjian Dharma Forest

Zongjian Dharma Forest Volume 14

Compiled by Jiyun Hall

Third Generation Under Dajian Huineng (the Sixth Patriarch)

Zen Master Yin Feng (Hidden Peak) of Mount Wutai (a disciple of Mazu Daoyi)

One day, Zen Master Yin Feng bid farewell to Mazu (Patriarch Ma). Mazu asked: 'Where are you going?' Yin Feng said: 'To Stone (Shitou Xiqian) Zen Master.' Mazu said: 'The road to Stone is slippery.' Yin Feng said: 'I carry a staff and act according to the circumstances.' Then he left. As soon as he arrived at Stone Zen Master's place, he circled the meditation bed once, shook his staff, and asked: 'What is the principle?' Stone said: 'Blue sky, blue sky.' Yin Feng was speechless. He returned and told Mazu. Mazu said: 'You go see him again. If he says 'Blue sky, blue sky,' he will exhale twice.' Yin Feng went again, asking exactly as before. Stone then exhaled twice. Yin Feng was again speechless. He returned and told Mazu. Mazu said: 'I told you the road to Stone is slippery.'

Qinghua Yin commented: 'Mazu has the strategy to win from a thousand miles away, and Yin Feng has the courage to face ten thousand men. Only the old man Stone sits and watches the success or failure. Why is this so? Only because the waves of Caoxi (where Huineng lived) are always similar, countless ordinary people are drowned because of it.'

沉。

石頭路滑人難到。到者方知滑似苔。兩度三回雖蹋倒。通身泥水又歸來。(虛堂愚)

唱徹黃金縷。重吹紫玉簫。倚樓人不見。風過樹頭搖。(□□□)

諸葛名士。蜀得其龍。綸巾羽扇。坐制英雄。赤壁歸來。周郎悵望。既生瑜。何生亮。(俍亭挺)

隱峰在襄州破威儀堂祇著襯衣于砧椎邊拈椎曰。道得即不打。眾默然。師便打一下。

法眼益云。隱峰奇怪甚奇怪。要且打不著。又云。其時一眾。出自偶然。　翠巖芝云。此語有勘破處。且道勘破阿誰。　雪竇顯云。果然果然。　東禪觀云。彼時堂中是有人耶。無人耶。若有人。可容得伊。若無人。爭容得伊。又云。笑殺旁觀。　城山洽云。當時若有人。奪椎子卻打云勘破了也。看者漢作何合煞。

隱峰因南泉指凈瓶曰。凈瓶是境。你不得動著境與我將水來。師將凈瓶傾水于泉面前。泉休去。

歸宗常云。隱峰也是亂瀉。　勝法法雲。隱峰猶欠一槌在。南泉休去。伯牙與子期不是閑相識。祇如歸宗恁么道。是肯他不肯他。

南泉不指凈瓶。隱峰何曾潟水。從教打瓦鉆龜。佛法不在者里。(鼓山圭)

眼中無翳休挑刮。鏡上無塵不用磨。信步出門行大路。橫擔拄杖唱山歌。(妙喜杲)

南泉特地

指瓶。隱峰便來瀉水。兩人自不識羞。掘地深埋自己。(照堂一)

落英片片逐東風。狼藉春光滿地紅。設使向前收拾得。餘香猶有過墻東。(幻寄庭)

隱峰推車次。馬祖展足在路上坐。師曰請師收足。祖曰已展不縮。師曰已進不退。乃推過。損祖足。祖歸執斧立法堂曰。適來輾損老僧腳底出來。師便引頸于祖前。祖乃置斧。

法林音云。逢強即弱。遇柔能剛。馬祖父子可謂鍼芥相投。雖然。不免傷鋒犯手。何不待馬祖云已展不縮。便云學人罪過。看馬祖又作個甚麼伎倆。

煞神當令不容情。撞倒當頭太歲星。逐鹿過山都不看。由來虎將愛強兵。(六雪訚)

磁州馬頭峰神藏禪師(馬祖一嗣)

示眾。知而無知。不是無知。而說無知。

南泉云。恁么依師道。始道得一半。　黃檗云。不是南泉駁。他要圓前話。

從頭數到一二三。倒數卻成三二一。直饒善會大衍算。掏指巡文數不出。(中庵空)

峨眉峰頂月朦朧。古木寒泉知幾重。與路為仇行莫到。宛然出思落花中。(節巖琇)

片片殘紅水際飛。霞流萬里自光輝。擷芳人去無訊息。紫燕銜來點翠微。(法林音)

衢州烏臼禪師(馬祖一嗣)

因玄紹二上座參。師乃問發足甚處。玄曰

【現代漢語翻譯】 現代漢語譯本：

'指瓶。'（有人）指著瓶子。（隱）隱峰便過來倒水。這兩個人真是不知羞恥，挖了個深坑把自己埋了。（照堂一）

飄落的花瓣隨著東風飛舞，凋殘的春色鋪滿了大地，一片紅色。 假設能夠把這些落花收集起來，剩餘的香味仍然可以飄過墻，傳到東邊。（幻寄庭）

隱峰推著車子，馬祖（Mazu，禪宗大師）伸出腳坐在路中間。隱峰說：『請老師收回您的腳。』馬祖說：『已經伸出來了，不能收回。』隱峰說：『已經前進了，不能後退。』於是就推車過去，碰傷了馬祖的腳。馬祖回去后拿著斧頭在法堂上說：『剛才有人碰傷了老僧的腳。』隱峰於是把脖子伸到馬祖面前。馬祖就放下了斧頭。

法林音評論說：『遇到強的就示弱，遇到弱的就能變強。馬祖父子可以說是針尖對麥芒，互相投合。』雖然如此，還是免不了互相傷害。為什麼不等馬祖說『已經伸出來了，不能收回』的時候，就說『學生罪過』呢？看看馬祖又會耍什麼花招。

掌管刑罰的神當令，不容絲毫情面，撞倒了當頭的太歲星。追逐獵物越過山嶺都不看一眼，向來勇猛的將領喜歡精銳的士兵。（六雪訚）

磁州馬頭峰神藏禪師（Shenzang Chanshi of Matou Peak, Cizhou，馬祖的弟子）

開示大眾：『知道而說不知道，不是真的不知道，而是（一種表達方式）。』

南泉（Nanquan，禪宗大師）說：『像這樣依照老師說的，才說對了一半。』黃檗（Huangbo，禪宗大師）說：『不是南泉反駁，他是要圓滿前面的話。』

從頭數到一二三，倒過來數卻變成三二一。即使擅長《大衍曆》的計算，撥弄手指，查閱文字也數不出來。（中庵空）

峨眉山頂月色朦朧，古老的樹木和寒冷的泉水不知有多少重。以道路為仇，行走的人不要到達，宛如從思考中走出，身處落花之中。（節巖琇）

片片殘餘的紅花在水邊飛舞，晚霞的光輝照耀萬里。採摘花朵的人離去，沒有留下訊息，紫燕銜著花朵點綴著翠綠的山巒。（法林音）

衢州烏臼禪師（Wujiu Chanshi of Quzhou，馬祖的弟子）

因為玄紹兩位上座來參拜，禪師就問：『從哪裡出發？』玄說：

【English Translation】 English version:

'Pointing at the bottle.' (Someone) pointed at the bottle. Yin Feng then came to pour water. These two were truly shameless, digging a deep pit to bury themselves. (Zhaotang Yi)

Falling petals flutter in the east wind, the ravaged spring scenery fills the ground with red. If one could gather these fallen flowers, the remaining fragrance would still drift over the wall to the east. (Huanji Ting)

Yin Feng was pushing a cart when Mazu (Mazu, a Zen master) stretched out his foot and sat in the middle of the road. The master (Yin Feng) said, 'Please withdraw your foot, Master.' Mazu said, 'It is already extended and cannot be retracted.' The master said, 'It is already advanced and cannot be retreated.' So he pushed the cart past, injuring Mazu's foot. Mazu returned, holding an axe in the Dharma hall, and said, 'Just now someone injured this old monk's foot.' Yin Feng then stretched his neck before Mazu. Mazu then put down the axe.

Falin Yin commented: 'Meeting strength, one becomes weak; encountering softness, one can become strong. Mazu and his disciple can be said to be like needle and awn, perfectly matched.' Even so, they inevitably hurt each other. Why not wait until Mazu said, 'It is already extended and cannot be retracted,' and then say, 'This student is at fault'? Let's see what tricks Mazu will play then.

The god of slaughter is in command, allowing no leniency, knocking down the Tai Sui star in its path. Chasing deer over the mountains without a glance, brave generals have always loved strong soldiers. (Liu Xue Yin)

Zen Master Shenzang of Matou Peak in Cizhou (Shenzang Chanshi of Matou Peak, Cizhou, a disciple of Mazu)

Instructing the assembly: 'Knowing and saying 'not knowing' is not truly not knowing, but (a way of expression).'

Nanquan (Nanquan, a Zen master) said, 'Following the teacher's words like this, one has only spoken half of it correctly.' Huangbo (Huangbo, a Zen master) said, 'It is not that Nanquan is refuting, he is trying to complete the previous statement.'

Counting from the beginning, one, two, three; counting backwards, it becomes three, two, one. Even if one is skilled in the calculations of the Dayan Calendar, one cannot count it out by manipulating fingers and examining texts. (Zhong'an Kong)

The moon is hazy above Mount Emei, how many layers of ancient trees and cold springs are there? Taking the road as an enemy, travelers should not arrive, as if emerging from thought, amidst falling flowers. (Jieyan Xiu)

Scattered remnants of red flowers fly by the water's edge, the glow of the sunset shines for ten thousand miles. The person who picked the flowers has left without a trace, swallows carry flowers to adorn the verdant hills. (Falin Yin)

Zen Master Wujiu of Quzhou (Wujiu Chanshi of Quzhou, a disciple of Mazu)

Because the two senior monks Xuan and Shao came to visit, the master asked, 'Where did you start from?' Xuan said:

江西。師便打。玄曰久知和尚有此機要。師曰。汝既不會。後面個師僧抵對看。紹擬近前。師打曰。信知同坑無異土。參堂去。

雪竇顯云。宗師眼目須至漝么。如金翅擘海直取龍吞。有般漢眼目未辨東西。拄杖不知顛倒。祇管說照用同時。人境俱奪。　溈山喆云。烏臼大似巨靈逞擘太華之威。蒼龍展奪驪珠之勢。直得乾坤失色。日月潛輝。乃拈拄杖云。諸人還識烏臼么。若也識去。橫按鏌鎁寰中獨據。若也未識。棒頭有眼明如日。卓拄杖。　白雲端云。眾中商量道。拄杖在烏臼手裡。以強凌弱有什麼難。苦哉。作者般見解。水亦難消。所以道醍醐上味為世所珍。遇斯等人翻成毒藥。要識烏臼么。橫按鏌鎁全正令。太平寰宇斬癡頑。　昭覺勤云。雪竇明辨古今。分別邪正。若不知有。爭解恁么道。雖然如是。祇見烏臼放行處。未明烏臼把住處。要知烏臼把住處么。直得釋迦彌勒猶為走使。不敢正眼覷著。若使據令而行。盡大地人總須吃棒。　天目禮云。盡道烏臼用處如燒尾霹靂。殊不知性命落在二僧手裡。似敗陣將軍投戈散地。　云居莊云。平地上險崖。孤峻處平坦。諸方祇知烏臼具超宗越格底手段。且不知烏臼徹底老婆心。會么。棒打石人頭。嚗嚗論實事。　愚庵盂云。烏臼祇管據令而行。彌勒釋迦立在下風

【現代漢語翻譯】 現代漢語譯本 江西。師傅便打了他。玄說：『早就知道和尚有這樣的機要。』師傅說：『你既然不會，讓後面的師僧來抵對看看。』紹想要上前，師傅打他說：『相信同坑裡沒有不同的土。』參堂去。

雪竇顯說：『宗師的眼目必須達到什麼程度？就像金翅鳥劈開大海直接抓取龍吞食。有的人眼目不能分辨東西，拄杖不知顛倒，只管說照用同時，人境俱奪。』

溈山喆說：『烏臼（Wujiu，人名）很像巨靈（Juling，神名）逞現劈開華山（Hua Shan，山名）的威力，蒼龍（Canglong，神名）展現奪取驪珠（Lizhu，寶珠名）的氣勢，直接使得乾坤失色，日月潛藏光輝。』於是拿起拄杖說：『各位還認識烏臼嗎？如果認識了，橫按鏌鎁（Moye，寶劍名）在寰宇中獨自佔據。如果還不認識，棒頭有眼明如日。』放下拄杖。

白雲端說：『眾人商量道，拄杖在烏臼手裡，以強凌弱有什麼難的？苦啊！作者這樣的見解，水也難以消化。所以說醍醐（Tihu，酥酪）上味為世所珍，遇到這樣的人反而變成毒藥。想要認識烏臼嗎？橫按鏌鎁全正令，太平寰宇斬癡頑。』

昭覺勤說：『雪竇（Xuedou，人名）明辨古今，分別邪正。若不知有，怎麼能這樣說。雖然如此，只見到烏臼放行處，未明白烏臼把住處。要知道烏臼把住處嗎？直接使得釋迦（Shijia，佛名）彌勒（Mile，菩薩名）都成為跑腿的，不敢正眼看著。如果按照他的命令而行，盡大地的人總要吃棒。』

天目禮說：『都說烏臼用處如燒尾霹靂，殊不知性命落在二僧手裡，像敗陣將軍投戈散地。』

云居莊說：『平地上有險崖，孤峻處有平坦。各方只知道烏臼具有超宗越格的手段，卻不知道烏臼徹底的老婆心。會嗎？棒打石人頭，嚗嚗論實事。』

愚庵盂說：『烏臼只管按照命令而行，彌勒釋迦都站在下風。』

【English Translation】 English version Jiangxi. The master then hit him. Xuan said, 'I knew long ago that the monk had such a key point.' The master said, 'Since you don't understand, let the monks behind come forward and try to answer.' Shao tried to step forward, but the master hit him and said, 'I believe that there is no different soil in the same pit.' Go to the meditation hall.

Xuedou Xian said, 'To what extent must the eyes of a master reach? It's like the Garuda (Golden-Winged Bird) splitting the sea and directly grabbing the dragon to devour. Some people's eyes cannot distinguish east from west, and they don't know which way is up for their staff, only saying that illumination and function are simultaneous, and both the person and the environment are seized.'

Weishan Zhe said, 'Wujiu (name of a person) is very much like Juling (name of a god) displaying the power of splitting Mount Hua (name of a mountain), and the Azure Dragon (name of a god) displaying the momentum of seizing the Lizhu Pearl (name of a precious pearl), directly causing the universe to lose color and the sun and moon to hide their light.' Then he picked up his staff and said, 'Do you all recognize Wujiu? If you recognize him, he holds the Moye Sword (name of a sword) horizontally and occupies the universe alone. If you don't recognize him, there are eyes on the head of the staff as bright as the sun.' He put down the staff.

Baiyun Duan said, 'The crowd discussed, saying, 'The staff is in Wujiu's hands, what's so difficult about the strong bullying the weak?' Alas! With such a view, even water is difficult to digest. Therefore, it is said that the supreme taste of ghee (clarified butter) is treasured by the world, but it turns into poison when encountered by such people. Do you want to recognize Wujiu? Holding the Moye Sword horizontally, he enforces the full and correct order, and slays the foolish and stubborn in the peaceful universe.'

Zhaojue Qin said, 'Xuedou (name of a person) clearly distinguishes the past and present, and distinguishes the heretical from the orthodox. If he didn't know it, how could he say it like that? Although it is so, he only sees where Wujiu releases, but does not understand where Wujiu holds on. Do you want to know where Wujiu holds on? It directly makes Shakyamuni (name of a Buddha) and Maitreya (name of a Bodhisattva) become errand runners, not daring to look at him directly. If he acts according to his orders, all the people on the earth will have to eat the stick.'

Tianmu Li said, 'Everyone says that Wujiu's use is like a firecracker that burns its tail, but they don't know that their lives are in the hands of the two monks, like a defeated general throwing his spear on the ground.'

Yunzhuang said, 'There are dangerous cliffs on flat ground, and there is flatness in solitary and steep places. All sides only know that Wujiu has the means to transcend sects and break the mold, but they don't know Wujiu's thoroughly grandmotherly heart. Do you understand? The stick hits the stone man's head, and it discusses the real matter with a 'pop' sound.'

Yu'an Yu said, 'Wujiu only acts according to orders, and Maitreya and Shakyamuni both stand downwind.'

。試問玄紹還甘么。若甘則瞎卻天下人眼。若不甘則瞎卻烏臼眼。若是甘與不甘一併收下。也是瞎驢趁大隊。　資國秀云。烏臼盡法。不管無民。翠峰也是順朱填墨。昭覺雖則緇素精明。祇知烏臼把住處。未明烏臼放行處。要知放行處么。竹密不妨流水過。山高豈礙白雲飛。

赤身挨白刃。死中還得活。一箭自迷蹤。萬車齊喪轍。(竹庵圭)

烈焰不容蚊蚋泊。大海那堪宿死屍。任是三頭並六臂。望風無不豎降旗。(徑山杲)

鏌鎁在握當堂坐。擬欲衝前便喪軀。縱使機鋒如電拂。到頭未免病棲蘆。(懶庵需)

當陽兩口藏鋒劍。背觸停思便喪身。慣展機先白拈手。不應無罪陷平人。(幻寄庭)

烏臼問僧近離甚處。曰定州。師曰定州法道何似者里。曰不別。師曰若不別便轉彼中去。便打。僧曰棒頭有眼不得草草。師曰今日打著一個也。又打三下。僧便出去。師曰屈棒原來有人吃在。曰爭奈杓柄在和尚手裡。師曰。汝若要。山僧回與汝。僧近前奪棒打師三下。師曰屈棒屈棒。曰有人吃在。師曰草草打著個漢。僧禮拜。師曰卻與么去也。僧大笑而出。師曰消得恁么消得恁么。

開先金云。雲行雨施。雷奔電掃。縛虎放虎。入草出草。烏臼與者僧相見。可謂主賓互換。縱奪可觀。因

【現代漢語翻譯】 現代漢語譯本：試問玄紹（人名）還甘心嗎？如果甘心，那就是矇蔽天下人的眼睛。如果不甘心，那就是矇蔽烏臼（地名或人名）的眼睛。如果甘心與不甘心都一併接受，那就像是瞎驢跟隨著大部隊，毫無主見。

資國秀云（人名）說，烏臼（地名或人名）窮盡了佛法，卻不管百姓。翠峰（地名或人名）也只是順著硃筆填墨，人云亦云。昭覺（寺廟名）雖然僧人和俗人都精明，只知道烏臼（地名或人名）的把住之處，卻不明白烏臼（地名或人名）的放行之處。想要知道放行之處嗎？竹子再密也擋不住流水，山再高也擋不住白雲飛過。

赤身裸體地靠近鋒利的刀刃，在死亡中還能獲得生機。一箭射出就迷失了軌跡，萬輛車子一起喪失了車轍。（竹庵圭（人名））

猛烈的火焰不容許蚊蚋停留，大海哪裡能容納死屍？任憑你有三頭六臂，望見風勢無不豎起投降的旗幟。（徑山杲（人名））

拿著鏌鎁（寶劍名）寶劍坐在大堂上，想要衝向前去就會喪命。縱然機鋒像閃電一樣快速，到頭來也免不了像生病一樣寄居在蘆葦叢中。（懶庵需（人名））

當陽（地名）的兩口劍藏著鋒芒，背離觸犯就會喪身。習慣於展示機敏，空手取物，不應該無緣無故地陷害無辜的人。（幻寄庭（人名））

烏臼（禪師名）問僧人最近從哪裡來。僧人說：『定州（地名）』。禪師說：『定州（地名）的佛法風氣怎麼樣？』僧人說：『沒什麼不同。』禪師說：『如果沒什麼不同，你就回定州（地名）去吧。』說完就打他。僧人說：『棒頭有眼，不要草率。』禪師說：『今天打著一個了。』又打了三下。僧人就出去了。禪師說：『原來有人承受這棒子。』僧人說：『奈何棒柄在和尚手裡。』禪師說：『你如果想要，山僧還給你。』僧人上前奪過棒子打了禪師三下。禪師說：『屈棒屈棒。』僧人說：『有人承受了。』禪師說：『草率地打著個漢子。』僧人禮拜。禪師說：『就這樣去了嗎？』僧人大笑而出。禪師說：『消受得了，消受得了。』

開先金云（人名）說，雲行雨施，雷奔電掃，縛虎放虎，入草出草。烏臼（禪師名）與這個僧人相見，可以說是主賓互換，縱奪可觀。因為

【English Translation】 English version: I ask, is Xuan Shao (person's name) still willing? If he is willing, then he is blinding the eyes of everyone in the world. If he is unwilling, then he is blinding the eyes of Wujiu (place name or person's name). If both willingness and unwillingness are accepted, it is like a blind donkey following the crowd, without any independent thought.

Zi Guo Xiu Yun (person's name) said, Wujiu (place name or person's name) has exhausted the Dharma, but does not care about the people. Cui Feng (place name or person's name) is also just following the red ink, echoing what others say. Although the monks and laypeople of Zhao Jue (temple name) are intelligent, they only know the holding place of Wujiu (place name or person's name), but do not understand the releasing place of Wujiu (place name or person's name). Do you want to know the releasing place? Dense bamboo cannot stop the flowing water, and high mountains cannot hinder the flying white clouds.

Approaching a sharp blade naked, one can still gain life in death. An arrow shot out loses its trace, and ten thousand chariots lose their tracks. (Zhu An Gui (person's name))

Fierce flames do not allow mosquitoes to perch, and the sea cannot accommodate dead bodies. No matter if you have three heads and six arms, upon seeing the wind, all will raise the flag of surrender. (Jing Shan Gao (person's name))

Holding the Mo Ye (sword name) sword and sitting in the hall, wanting to rush forward will lead to death. Even if the wit is as fast as lightning, in the end, one cannot avoid living like a sick person dwelling in a reed. (Lan An Xu (person's name))

The two swords of Dang Yang (place name) hide their sharpness, and deviating from them will lead to death. Accustomed to displaying quick wit and taking things empty-handed, one should not harm innocent people without reason. (Huan Ji Ting (person's name))

Wujiu (Zen master's name) asked a monk where he had come from recently. The monk said, 'Dingzhou (place name).' The Zen master said, 'What is the Dharma atmosphere like in Dingzhou (place name)?' The monk said, 'There is no difference.' The Zen master said, 'If there is no difference, then you should go back to Dingzhou (place name).' After saying that, he hit him. The monk said, 'The stick has eyes, do not be hasty.' The Zen master said, 'Today I hit one.' He hit him three more times. The monk then left. The Zen master said, 'So there is someone who can bear this stick.' The monk said, 'But the handle of the stick is in the hands of the monk.' The Zen master said, 'If you want it, I will return it to you.' The monk stepped forward, snatched the stick, and hit the Zen master three times. The Zen master said, 'Bent stick, bent stick.' The monk said, 'Someone has borne it.' The Zen master said, 'Hastily hitting a man.' The monk bowed. The Zen master said, 'So you are leaving like this?' The monk laughed loudly and left. The Zen master said, 'Can bear it, can bear it.'

Kai Xian Jin Yun (person's name) said, clouds move and rain falls, thunder runs and lightning sweeps, binding a tiger and releasing a tiger, entering the grass and exiting the grass. Wujiu (Zen master's name) and this monk met, it can be said that the host and guest exchanged roles, and the seizing and releasing were worth watching. Because

甚卻道消得恁么。且道是肯伊不肯伊。　資福廣云。多錢善賈。長袖善舞。隨時訊息。步中規矩。善論掌上身飛。人棄我取。總欠一著在。　幻寄庭云。多少人在雪竇頌上敲磚打瓦。不知雪竇命脈在烏臼棒頭上。

呼即易。遣即難。互換機鋒仔細看。劫石固來猶可壞。滄溟深處立須干。烏臼老。幾何般。與他杓柄太無端。(明覺顯)

相見不虛圖。分明付與渠。汝醉我扶起。我倒汝還扶。互動為賓主。相將入帝都。高歌大笑九衢里。天上人間惟我爾。(佛性泰)

風風雨雨轉吞聲。樹底遊絲不斷情。倒捲飛花上層閣。美人間把玉欄憑。(三峰藏)

賊劫賊。機就機。天關撥轉星辰動。地軸掀翻海岳移。(咦)蛟龍一斗乾坤動。鼎沸寒聲徹閫維。(遠庵僼)

石臼禪師(馬祖一嗣)

參馬祖。祖問甚處來。師曰烏臼來。祖曰烏臼近日有何言句。師曰幾人於此茫然。祖曰。茫然且置。悄然一句作么生。師乃近前三步。祖曰。我有七棒寄打烏臼。你還甘否。師曰。和尚先吃。某甲后甘。

昭覺勤云。草窠里撥出一個半個。有什麼共語處。雖然如是。猶放過一著在。　天井新云。兩個漢。成則俱成敗則俱敗。仔細看來。總是乞兒索舊債。

石臼髮腳太遲。馬祖開口太早。十

【現代漢語翻譯】 現代漢語譯本： 什麼方法才能消除這種狀態呢？且說這是肯定還是否定呢？資福廣禪師說：『有錢就容易做買賣，袖子長就善於跳舞，要隨時掌握資訊，行動要符合規矩。』善於談論掌上的身法，別人拋棄的我拿來。總還欠缺一招。幻寄庭禪師說：『很多人在雪竇禪師的頌詞上敲磚打瓦，卻不知道雪竇禪師的命脈在烏臼棒頭上。』

呼喚容易，遣使困難，互相轉換機鋒仔細看。即使是劫石堅固，終究可以毀壞，滄海深處也要想辦法使它乾涸。烏臼老了，還有多少價值？把杓柄給他，實在太無端了。（明覺顯禪師）

相見不是虛假的圖謀，分明地交付給你。你醉了我扶起，我倒了你還扶。互相作為賓主，一起進入帝都。在高歌大笑的九衢里，天上人間只有我們。（佛性泰禪師）

風風雨雨，轉而吞聲，樹底的遊絲，情意不斷。倒捲的飛花，飄上高層樓閣，美人在那裡把著玉欄桿憑靠。（三峰藏禪師）

賊劫賊，機就機，天關撥轉，星辰動搖，地軸掀翻，海岳移動。（咦！）蛟龍一斗，乾坤震動，鼎沸的寒聲，響徹內室。（遠庵僼禪師）

石臼禪師（馬祖的弟子）

參拜馬祖，馬祖問：『從哪裡來？』石臼禪師說：『從烏臼來。』馬祖說：『烏臼近日有什麼言語？』石臼禪師說：『幾個人在這裡茫然不知所措。』馬祖說：『茫然且先放在一邊，悄然一句怎麼說？』石臼禪師於是上前三步。馬祖說：『我有七棒要寄打烏臼，你還願意承受嗎？』石臼禪師說：『和尚先吃，我隨後甘心。』

昭覺勤禪師說：『草窠里撥出一個半個，有什麼可以共同談論的地方？』雖然如此，還是放過了一招。天井新禪師說：『兩個漢，成則一起成功，敗則一起失敗。仔細看來，總是乞丐索要舊債。』

石臼禪師髮腳太遲，馬祖開口太早，十分之中只說了十。

【English Translation】 English version: How can one eliminate such a state? And is it affirmation or negation? Chan Master Zifu Guang said: 'With money, it's easy to do business; with long sleeves, one is good at dancing; one must grasp information at all times; actions must conform to the rules.' Skilled at discussing the body movements on the palm, I take what others discard. Still lacking one move. Chan Master Huanji Ting said: 'Many people are knocking bricks and tiles on Chan Master Xuedou's verses, but they don't know that Chan Master Xuedou's lifeblood lies in the Chinese tallow tree stick.'

Calling is easy, sending is difficult; carefully observe the mutual exchange of Zen insights. Even the solid kalpa stone can eventually be destroyed; one must find a way to dry up the depths of the vast ocean. The Chinese tallow tree is old, how much value is left? Giving him the handle is truly absurd. (Chan Master Mingjue Xian)

Meeting is not a false scheme, clearly entrusting it to you. If you are drunk, I will help you up; if I fall, you will help me up. Serving as guests and hosts to each other, we enter the imperial capital together. Singing loudly and laughing in the nine streets, in heaven and on earth, there is only us. (Chan Master Foxing Tai)

Wind and rain, turning into suppressed voices, the gossamer threads under the trees, unbroken affection. The swirling flying flowers rise to the upper pavilion, where the beauty leans on the jade railing. (Chan Master Sanfeng Cang)

Thief robs thief, opportunity seizes opportunity, the heavenly gate is turned, the stars shake, the earth's axis is overturned, the mountains and seas move. (Alas!) A dragon's fight shakes the universe, the boiling cold sound echoes through the inner chamber. (Chan Master Yuan'an Bian)

Chan Master Shijiu (a disciple of Mazu [Mǎzǔ])

He visited Mazu [Mǎzǔ], who asked: 'Where do you come from?' Chan Master Shijiu said: 'From Wujiu [Wūjiù].' Mazu [Mǎzǔ] said: 'What words have been spoken in Wujiu [Wūjiù] recently?' Chan Master Shijiu said: 'Several people here are at a loss.' Mazu [Mǎzǔ] said: 'Let's put aside the being at a loss for now, how about a silent phrase?' Chan Master Shijiu then took three steps forward. Mazu [Mǎzǔ] said: 'I have seven blows to send to Wujiu [Wūjiù], are you willing to endure them?' Chan Master Shijiu said: 'Venerable Monk, you take them first, and I will willingly accept them later.'

Chan Master Zhaojue Qin said: 'Picking out one or two from the grass nest, what is there to discuss together?' Even so, one move is still missed. Chan Master Tianjing Xin said: 'Two men, if they succeed, they succeed together; if they fail, they fail together. Looking closely, they are always beggars demanding old debts.'

Chan Master Shijiu's starting point was too late, Mazu's [Mǎzǔ] opening was too early, only ten out of ten were said.

字街頭要錢。須是打他拷栳。(月堂昌)

石臼因僧問如何是地藏手中珠。師曰你手中還有么。曰不會。師曰莫瞞大眾。復頌曰。不識自家寶。隨它認外塵。日中逃影質。鏡里失頭人。

貪觀天上月。失卻手中橈。石臼山下路。歸計轉迢遙。覿面光輝日。拍手笑吾曹。且道笑他個什麼。為人不得力。(佛燈珣)

喪盡自家寶。何須問外塵。萬緣俱照破。方見本來人。(涂毒策)

古寺禪師(馬祖一嗣)

丹霞來訪經宿。明旦粥熟。行者祇盛一缽與師。又盛一缽自吃。殊不顧霞。霞亦自盛粥吃。者曰。五更侵早起。更有夜行人。霞謂師曰。何不教訓行者。得恁么無禮。師曰凈地上不要點污人家男女。霞曰洎不問過者老漢。

出鳳巢雛無弱翅。宿龍門客豈逡巡。莓苔一任松風掃。古寺從來不受塵。(木陳忞)

家富小兒嬌。強兵無弱將。泥牛㖃月浪千尋。石筍抽條高萬丈。(達變權)

本溪禪師(馬祖一嗣)

一日坐次。龐居士至。師才顧視。士以拄杖畫一圓相。師近前蹋卻。士曰與么不與么。師亦畫一圓相。士亦近別蹋卻。師曰與么不與么。士卻拋下拄杖而立。師曰來時有杖去時無杖。曰幸自圓成徒勞側目。師撫掌曰。奇哉奇哉。一無所得。士拈拄杖便行。師

【現代漢語翻譯】 現代漢語譯本： 字街頭要錢。須是打他拷栳。(月堂昌) （譯：如果有人在街頭裝窮要錢，一定要打他的頭。）

石臼因僧問如何是地藏手中珠。師曰你手中還有么。曰不會。師曰莫瞞大眾。復頌曰。不識自家寶。隨它認外塵。日中逃影質。鏡里失頭人。 （譯：有僧人問石臼禪師，什麼是地藏菩薩手中的寶珠。禪師反問：『你手中還有嗎？』僧人回答：『沒有。』禪師說：『不要欺騙大家。』並作偈頌說：『不認識自己的寶藏，反而追逐外在的塵埃。就像在陽光下逃避自己的影子，在鏡子里迷失了自己的頭顱。』）

貪觀天上月。失卻手中橈。石臼山下路。歸計轉迢遙。覿面光輝日。拍手笑吾曹。且道笑他個什麼。為人不得力。(佛燈珣) （譯：貪戀觀看天上的月亮，卻失去了手中的船槳。石臼山下的路，回家的計劃變得更加遙遠。面對面就是光輝的太陽，拍手嘲笑我們這些人。且說嘲笑的是什麼呢？是為人處世不得力。）

喪盡自家寶。何須問外塵。萬緣俱照破。方見本來人。(涂毒策) （譯：喪失了自身本有的寶藏，又何必去詢問外在的塵埃。將一切因緣都照破，才能見到本來的自己。）

古寺禪師(馬祖一嗣) （譯：古寺禪師，是馬祖道一的弟子。）

丹霞來訪經宿。明旦粥熟。行者祇盛一缽與師。又盛一缽自吃。殊不顧霞。霞亦自盛粥吃。者曰。五更侵早起。更有夜行人。霞謂師曰。何不教訓行者。得恁么無禮。師曰凈地上不要點污人家男女。霞曰洎不問過者老漢。 （譯：丹霞禪師來拜訪，並在寺中住了一夜。第二天早晨粥煮好了，行者只盛了一碗給禪師，又盛了一碗自己吃，完全不顧丹霞禪師。丹霞禪師也自己盛粥吃。行者說：『五更天還沒亮就起來，還有夜裡趕路的人。』丹霞禪師對古寺禪師說：『為什麼不教訓一下這個行者，竟然如此無禮？』禪師說：『清凈的地方不要玷污人家的男女。』丹霞禪師說：『只是不問問犯錯的這個老頭。』）

出鳳巢雛無弱翅。宿龍門客豈逡巡。莓苔一任松風掃。古寺從來不受塵。(木陳忞) （譯：從鳳凰巢里出來的雛鳥沒有翅膀是弱的，住在龍門的客人怎麼會猶豫不前呢？青苔任憑松風吹掃，古寺從來不受塵埃沾染。）

家富小兒嬌。強兵無弱將。泥牛㖃月浪千尋。石筍抽條高萬丈。(達變權) （譯：家境富裕，小孩子就嬌生慣養。精銳的軍隊里沒有弱兵。泥牛對著月亮吼叫，激起的浪花有千尋高。石筍抽芽生長，高達萬丈。）

本溪禪師(馬祖一嗣) （譯：本溪禪師，是馬祖道一的弟子。）

一日坐次。龐居士至。師才顧視。士以拄杖畫一圓相。師近前蹋卻。士曰與么不與么。師亦畫一圓相。士亦近別蹋卻。師曰與么不與么。士卻拋下拄杖而立。師曰來時有杖去時無杖。曰幸自圓成徒勞側目。師撫掌曰。奇哉奇哉。一無所得。士拈拄杖便行。師 （譯：有一天禪師正在打坐，龐居士來了。禪師只是看了他一眼，龐居士就用拄杖畫了一個圓圈。禪師走上前去，一腳踩了上去。龐居士問：『這樣可以嗎？還是那樣可以嗎？』禪師也畫了一個圓圈。龐居士也走上前去，一腳踩了上去。禪師問：『這樣可以嗎？還是那樣可以嗎？』龐居士卻扔下拄杖站在那裡。禪師說：『來的時候有拄杖，走的時候沒有拄杖。』龐居士說：『幸好自己已經圓滿了，不必徒勞地斜眼看人。』禪師拍手說：『奇妙啊，奇妙啊，一無所得。』龐居士拿起拄杖就走了。禪師）

【English Translation】 English version: If someone begs for money on the street, you must hit them on the head. (Yue Tangchang)

A monk asked Shijiu, 'What is the pearl in Dizang's (Ksitigarbha's) hand?' The master replied, 'Do you have one in your hand?' The monk said, 'No.' The master said, 'Don't deceive the assembly.' He then composed a verse: 'Not recognizing one's own treasure, one follows external dust. Fleeing one's shadow in the sun, losing one's head in the mirror.'

Greedily watching the moon in the sky, one loses the oar in hand. The road below Shijiu Mountain, the plan to return becomes more distant. Facing the shining sun, we clap our hands and laugh. But what are we laughing at? Being ineffective in dealing with the world. (Fo Dengxun)

Having lost all of one's own treasure, why ask about external dust? When all conditions are illuminated, one can see the original person. (Tu Duce)

Zen Master of the Ancient Temple (a descendant of Mazu)

Danxia visited and stayed overnight. The next morning, the porridge was cooked. The attendant only filled a bowl for the master and another for himself, completely ignoring Danxia. Danxia also filled a bowl for himself. The attendant said, 'Getting up early before dawn, there are still night travelers.' Danxia said to the master, 'Why don't you teach the attendant, who is so rude?' The master said, 'Don't defile the pure ground with other people's men and women.' Danxia said, 'Just not asking the old man who made the mistake.'

A chick from a phoenix nest has no weak wings. A guest staying at Dragon Gate would not hesitate. Let the moss be swept by the pine breeze. The ancient temple has never been stained by dust. (Mu Chenmin)

A rich family spoils their children. A strong army has no weak generals. A mud ox roars at the moon, creating waves thousands of fathoms high. A stone bamboo shoot grows tens of thousands of feet tall. (Da Bianquan)

Zen Master Benxi (a descendant of Mazu)

One day, while sitting, Layman Pang arrived. The master only glanced at him. The layman drew a circle with his staff. The master stepped forward and kicked it away. The layman asked, 'Is it like this or not like this?' The master also drew a circle. The layman also stepped forward and kicked it away. The master asked, 'Is it like this or not like this?' The layman then threw down his staff and stood there. The master said, 'Coming with a staff, leaving without a staff.' The layman said, 'Fortunately, it is already complete, no need to look askance.' The master clapped his hands and said, 'Wonderful, wonderful, nothing is obtained.' The layman picked up his staff and left. The master

曰看路看路。

各呈見解。互換機鋒。石火莫及。電光罔通。拋下拄杖而立。不同草草。拈起拄杖便行。亦豈匆匆。者里著得隻眼。許你親見龐公。(石溪月)

起摸畫㨾弄精魂。拂跡除蹤更見人。行到水窮山盡處。滿天雲散月華明。(瞎堂遠)

十九條平路。終無一局同。欲分先後手。側目辨來蹤。(正覺顯)

本溪因龐公問丹霞打侍者意旨如何。師曰老老大大見人長短。曰為我與師同參所以借問。師曰若恁么從頭舉來共你商量。曰老老大大不可共你說人是非。師曰念公年老。曰罪過罪過。

一對鐵錘如綿團。一雙烏鴉如白鶴。忽然狹路相逢。不免將錯就錯。(佛鑒勤)

韶州乳源禪師(馬祖一嗣)

上堂。西來的的意。不妨難道。大眾莫有道得者。出來試道看。有僧出。才禮拜。師便打曰。是甚麼時節出頭來。

後人舉似長慶。慶雲不妨不妨。　保福展代云。為和尚不惜身命。　承天宗云。宗乘也不易扶豎。者兩個老漢扶不起。我道者僧若不出頭。棒即是乳源自吃。　溈山果云。者僧若具眼。才見開口便好向道。老和尚少賣弄。不惟勘破乳源。亦乃坐斷天下人舌頭。　廣胤標云。者僧若是個漢。待伊才拈棒便好接住。送一送云。和尚也須自領一半始得。管教者

【現代漢語翻譯】 現代漢語譯本 說：看路，看路。

各自呈現見解，互相交換機鋒，迅如石火，快如閃電。放下拄杖而立，並非草率；拿起拄杖便走，也絕非匆忙。在這裡能看得透徹，才允許你親眼見到龐公（Pang Gong，人名）。（石溪月）

起筆描摹，玩弄精神魂魄，拂去軌跡，消除痕跡，更能見到人的真性。走到山窮水盡的地方，滿天雲散，月光皎潔。（瞎堂遠）

十九條平坦的道路，始終沒有相同的局面。想要分出先後手，側著眼睛辨別來時的軌跡。（正覺顯）

本溪（Benxi，地名）因為龐公（Pang Gong，人名）問丹霞（Danxia，人名）打侍者的意旨如何。師父說：『老老大大，總愛說別人的長短。』龐公說：『因為我和師父一同參禪，所以才藉此請問。』師父說：『如果這樣，就從頭說來，和你商量。』龐公說：『老老大大，不可和你談論別人的不是。』師父說：『念你年老。』龐公說：『罪過罪過。』

一對鐵錘像棉花團一樣柔軟，一雙烏鴉像白鶴一樣潔白。忽然在狹窄的路上相遇，難免將錯就錯。（佛鑒勤）

韶州（Shaozhou，地名）乳源禪師（Ruyuan Chanshi，人名）（馬祖（Mazu，人名）的後代）

上堂說法。『西來的真意，不妨說一說。各位有沒有能說出來的？出來試著說一說看。』有個僧人出來，剛要禮拜，師父就打他說：『是什麼時候才冒出頭來的？』

後來有人把這件事告訴長慶（Changqing，人名），長慶（Changqing，人名）說：『不妨，不妨。』保福（Baofu，人名）代替長慶（Changqing，人名）說：『爲了和尚，不惜身命。』承天宗（Chengtianzong，人名）說：『宗乘也不容易扶持。』這兩個老傢伙扶持不起來。我說這個僧人如果不冒頭，棒子就是乳源（Ruyuan，地名）自己捱打。溈山果（Weishanguo，人名）說：『這個僧人如果具有慧眼，一見到開口，就應該說道：老和尚少賣弄。』不只勘破了乳源（Ruyuan，地名），也堵住了天下人的嘴。廣胤標（Guangyinbiao，人名）說：『這個僧人如果是個漢子，等他剛要拿起棒子，就應該接住，送一送他說：和尚也必須自己領一半才行，保證教他……』

【English Translation】 English version Said: Look at the road, look at the road.

Each presents their own views, exchanging Zen insights with each other, faster than a spark from a stone, quicker than a flash of lightning. Laying down the staff and standing still is not careless; picking up the staff and walking on is certainly not hurried. If you can see through things here, you are allowed to personally meet Pang Gong (Pang Gong, a person's name). (Shi Xiyue)

Starting to sketch and depict, playing with the spirit and soul, brushing away traces and eliminating marks, one can see the true nature of people even more. Walking to the place where the water ends and the mountains reach their limit, the sky is full of scattered clouds, and the moonlight is bright. (Xia Tangyuan)

Nineteen flat roads, yet no two situations are ever the same. If you want to distinguish who goes first and who goes second, squint your eyes to discern the traces of where they came from. (Zheng Juexian)

Benxi (Benxi, a place name) asked Danxia (Danxia, a person's name) about the meaning of Pang Gong (Pang Gong, a person's name) hitting the attendant. The master said, 'Old and big, always pointing out other people's faults.' Pang Gong said, 'Because I practice Zen with you, Master, that's why I'm asking.' The master said, 'If that's the case, then tell me from the beginning, and I'll discuss it with you.' Pang Gong said, 'Old and big, it's not appropriate to talk about other people's rights and wrongs with you.' The master said, 'Considering your age.' Pang Gong said, 'My fault, my fault.'

A pair of iron hammers is as soft as cotton, a pair of crows is as white as swans. Suddenly meeting on a narrow road, one cannot avoid making the best of a bad situation. (Fo Jianqin)

Zen Master Ruyuan (Ruyuan Chanshi, a person's name) of Shaozhou (Shaozhou, a place name) (a descendant of Mazu (Mazu, a person's name))

Ascended the hall to preach. 'The true meaning of the coming from the West, it wouldn't hurt to say it. Does anyone here have something to say? Come out and try to say it.' A monk came out and was about to bow when the master hit him and said, 'What time is it to be sticking your head out?'

Later, someone told Changqing (Changqing, a person's name) about this, and Changqing (Changqing, a person's name) said, 'It doesn't matter, it doesn't matter.' Baofu (Baofu, a person's name), speaking on behalf of Changqing (Changqing, a person's name), said, 'For the sake of the abbot, he doesn't cherish his life.' Chengtianzong (Chengtianzong, a person's name) said, 'The Zen tradition is not easy to uphold either.' These two old fellows can't uphold it. I say that if this monk hadn't stuck his head out, the stick would have been taken by Ruyuan (Ruyuan, a place name) himself. Weishanguo (Weishanguo, a person's name) said, 'If this monk had wisdom, as soon as he saw the opening, he should have said, 'Old abbot, stop showing off.' Not only has he seen through Ruyuan (Ruyuan, a place name), but he has also silenced everyone in the world.' Guangyinbiao (Guangyinbiao, a person's name) said, 'If this monk were a real man, he should have caught the stick as soon as he was about to pick it up, and sent it back, saying, 'The abbot must take half of it himself, and I guarantee he will...'

老漢一場懡㦬。

祖意西來豈易量。抬眸已自錯承當。阇黎不解知時節。開眼堂堂入鑊湯。(此山應)

西來的的意何如。舉唱多憐在半途。勾賊到家還破賊。信知身佩辟兵符。(趙善期)

乳源因仰山作沙彌時念經聲高。師咄曰者沙彌唸經恰似哭。山曰。慧寂祇恁么。未審和尚如何。師乃顧視。山曰。若恁么。與哭何異。師便休。

箭鋒拄。劍刃交。移星轉鬥。換象抽爻。回首暮云歸未合。抬眸新月上林梢。(達變權)

像王回顧。師子返躑。玉轉珠回。山青水碧。在殼頻伽聲即奇。出羣果有摶風翮。(遠庵僼)

齊峰禪師(馬祖一嗣)

因龐居士問此去峰頂有幾里。師曰什麼處去來。曰可謂峻硬不得問著。師曰是多少。曰一二三。師曰四五六。曰何不道七。師曰才有七便有八。曰得也得也。師曰一任添取。曰不得堂堂道。師曰還我恁么時龐老主人公來。曰少神作么。師曰好個問訊問不著人。曰將謂將謂。

天童華云。發大機。顯大用。且非電光石火疾焰過風。要須平地上險崖孤峻處平坦。看他二老深入虎穴透徹淵源。至於結角羅紋遊刃磅礴得大自在。因甚華頂峰未曾到。祇如齊峰云。還我恁么時龐老主人公來。士云少神作么。歸宗者里擬著個眼。也要諸人瞥地

【現代漢語翻譯】 現代漢語譯本： 真是令人困惑的一場鬧劇。

達摩祖師西來傳法的真意，哪裡是那麼容易衡量的？剛一抬頭，就已經錯誤地承擔了。這些僧人（阇黎，佛教用語，指和尚）不明白其中的時節因緣，睜著眼睛就堂堂地進入了沸騰的鍋湯（鑊湯，佛教用語，指地獄）。（此山應）

西來的真正意圖究竟是什麼？（人們）所舉唱的，大多可憐地停留在半途。如同引誘盜賊進入家門，最終還要破賊一樣，（只有）相信自己身佩著辟兵符（辟兵符，古代傳說佩戴它可以避免戰亂的符）。（趙善期）

乳源禪師因為仰山禪師做沙彌（沙彌，佛教用語，指出家但還未正式受戒的男子）時念經聲音太大，（就）呵斥說：『這個沙彌唸經就像哭一樣。』仰山禪師說：『慧寂（仰山禪師的法號）就是這樣唸的，不知道和尚您是怎麼唸的？』乳源禪師於是環顧四周。仰山禪師說：『如果像您這樣，那和哭有什麼區別？』乳源禪師便不再說話。

箭鋒相抵，劍刃交鋒，（如同）移動星辰，轉移星斗，更換卦象，抽取爻辭。回頭看，傍晚的雲彩將要合攏卻還沒有合攏，抬頭看，新月已經掛上了樹梢。（達變權）

如同象王回顧，獅子後退跳躍，（又如）玉珠轉動圓潤自如，山色青翠，水流碧綠。在殼中的頻伽鳥（頻伽，佛教傳說中的一種鳥，聲音美妙），聲音就已經很奇特，脫穎而出，果然具有搏擊長空的翅膀。（遠庵僼）

齊峰禪師（馬祖道一的弟子）

龐居士問齊峰禪師：『從這裡到峰頂有幾里路？』齊峰禪師反問道：『你從什麼地方來？』龐居士說：『真可謂是峻峭堅硬，讓人無法問下去。』齊峰禪師說：『是多少？』龐居士說：『一二三。』齊峰禪師說：『四五六。』龐居士說：『為什麼不說七？』齊峰禪師說：『只要有了七，就會有八。』龐居士說：『說得好，說得好。』齊峰禪師說：『隨你增加。』龐居士說：『不能堂堂正正地說出來。』齊峰禪師說：『還我像這樣的時候，龐居士你的主人翁在哪裡？』龐居士說：『缺少了什麼神妙的作用嗎？』齊峰禪師說：『好一個問訊，卻沒有問到人。』龐居士說：『我以為，我以為。』

天童華云禪師說：『發起大的機用，顯現大的作用，而且不是像電光石火一樣，快速得像疾風吹過。需要像在平地上出現險峻的山崖一樣，在孤立陡峭的地方保持平坦。』看他們兩位老禪師深入虎穴，徹底瞭解淵源。以至於能夠結角羅紋，遊刃有餘，獲得大自在。因為什麼原因華頂峰還沒有到達？就像齊峰禪師說的：『還我像這樣的時候，龐居士你的主人翁在哪裡？』龐居士說：『缺少了什麼神妙的作用嗎？』歸宗禪師在這裡想要安立一個眼目，也需要各位（諸人）一下子（瞥地）明白。

【English Translation】 English version: An old man's scene of utter confusion.

How can the meaning of Bodhidharma's (祖意, Zuyi - refers to Bodhidharma's intention) coming from the West be easily measured? Raising one's eyes has already led to a mistaken undertaking. These dharanis (阇黎, Sheli - Buddhist term for monks) do not understand the timing and circumstances, and enter the boiling cauldron (鑊湯, Huotang - Buddhist term for hell) with their eyes wide open. (Ci Shan Ying)

What is the true intention of coming from the West? Most of what is chanted is pitifully stuck halfway. Like luring a thief into one's home, only to have to defeat the thief in the end, (one must) believe that one carries a talisman against weapons (辟兵符, Pibingfu - ancient talisman believed to ward off war). (Zhao Shanqi)

Zen Master Ruyuan scolded Zen Master Yangshan when he was a sramanera (沙彌, Shami - Buddhist term for a novice monk) for chanting sutras too loudly, saying, 'This sramanera chants sutras like crying.' Yangshan said, 'Hui Ji (慧寂, Huiji - Yangshan's Dharma name) chants like this; I don't know how the abbot chants?' Ruyuan then looked around. Yangshan said, 'If it's like you, what's the difference from crying?' Ruyuan then stopped speaking.

Arrow points meet, sword blades cross, (like) moving stars, shifting constellations, changing hexagrams, extracting lines. Looking back, the evening clouds are about to gather but have not yet gathered; looking up, the new moon has already risen above the treetops. (Da Bianquan)

Like the elephant king looking back, the lion leaping backward, (and like) jade beads turning smoothly, the mountains are green, and the water is clear. The kalavinka bird (頻伽, Pinjia - a mythical bird in Buddhism with a beautiful voice) in its shell already has a unique voice; standing out from the crowd, it truly has wings to soar through the wind. (Yuan'an Fan)

Zen Master Qifeng (a disciple of Mazu Daoyi)

Layman Pang asked Zen Master Qifeng, 'How many li (里, unit of distance) is it from here to the summit?' Zen Master Qifeng asked back, 'Where are you coming from?' Layman Pang said, 'It can be said to be steep and hard, making it impossible to ask.' Zen Master Qifeng said, 'How much is it?' Layman Pang said, 'One, two, three.' Zen Master Qifeng said, 'Four, five, six.' Layman Pang said, 'Why not say seven?' Zen Master Qifeng said, 'As soon as there is seven, there will be eight.' Layman Pang said, 'Well said, well said.' Zen Master Qifeng said, 'Add as much as you like.' Layman Pang said, 'It cannot be said openly.' Zen Master Qifeng said, 'Return to me, at a time like this, where is the master of you, Layman Pang?' Layman Pang said, 'Is something miraculous missing?' Zen Master Qifeng said, 'What a good question, but it doesn't ask the person.' Layman Pang said, 'I thought, I thought.'

Zen Master Tiantong Huayun said, 'Initiate great function, manifest great use, and not like lightning and flint, as fast as a gust of wind. It needs to be like a steep cliff appearing on flat ground, maintaining flatness in an isolated and steep place.' See how these two old Zen masters delve deep into the tiger's den, thoroughly understanding the source. To the point of being able to form knots and patterns, handling things with ease, and obtaining great freedom. For what reason has the summit of Huading not been reached? Just like Zen Master Qifeng said: 'Return to me, at a time like this, where is the master of you, Layman Pang?' Layman Pang said, 'Is something miraculous missing?' Zen Master Guizong wants to establish an eye here, and also needs everyone (諸人, Zhuren) to understand at once (瞥地, Pidi).

。良久云。竹影掃階塵不動。月穿潭底水無痕。

齊峰一日與龐居士並行。士乃前行一步曰我強如師一步。師曰無背向老翁要爭先在。曰苦中苦未是此一句。師曰怕公不甘。曰老翁不甘齊峰堪作什麼。師曰若有棒在手打不倦。士便打一摑曰不多好。師始拈棒。被士把住曰者漢今日一場敗闕。師笑曰是我拙是公巧。士乃拊掌出曰平交平交。

江天銓云。縱中有奪。龐公只知背水。輸中有贏。齊峰慣會減灶。雖然共出馬師之門。究竟未睹馬師之面。

絲綸收放煙波里。穩坐磯頭垂釣鉤。今古不傳真妙訣。蘆花月映一天秋。(德實信)

洪州水潦禪師(馬祖一嗣)

問馬祖如何是西來的的意。祖乃當胸蹋倒。師大悟。起來呵呵笑曰。也大奇。也大奇。百千三昧。無量妙義。祇向一毫頭上識得根源去。

瑯玡覺云。大眾你道水潦還曾悟也未。　天童覺云。馬大師不合放過。待伊起來恁么道。但問祇者一毫頭從甚處得來。待伊擬議。更與一蹋。　理安問云。垛生招箭。　鼓山霈云。乞兒見小利。

馬駒一蹋。驢兒倒地。大笑起來。羊鳴犬吠。(野軒尊)

一蹋倒時堪大笑。從前伎倆盡徒勞。蛇頭卻要重揩癢。萬萬千千出一毫。(白雲端)

水潦承機徹祖意。馬駒一蹋曉

【現代漢語翻譯】 良久，齊峰禪師說：『竹子的影子掃過臺階，塵土卻未曾移動；月亮穿透潭底，水中卻沒有留下痕跡。』

齊峰禪師有一天與龐居士（一位在家修行的佛教徒）並肩行走。龐居士向前走了一步，說：『我比禪師強一步。』禪師說：『不要背對著老翁還要爭先。』龐居士說：『苦中之苦還不是這一句。』禪師說：『恐怕你不甘心。』龐居士說：『老翁不甘心，齊峰禪師又能做什麼呢？』禪師說：『如果手中有棒，打也打不倦。』龐居士便打了他一巴掌，說：『不多，很好。』禪師這才拿起棒子，被龐居士抓住，說：『這個傢伙今天輸了一場。』禪師笑著說：『是我笨拙，是您巧妙。』龐居士於是拍手說：『平手，平手。』

江天銓評論說：『縱容之中有奪取，龐居士只知道背水一戰；失敗之中有勝利，齊峰禪師慣會使用減灶之計。雖然都出自馬祖（禪宗大師）門下，究竟沒有見到馬祖的真面目。』

絲線收放于煙波之中，穩穩地坐在磯頭垂釣。今古不傳真正的妙訣，蘆花在月光映照下，一片秋色。（德實信）

洪州水潦禪師（馬祖的弟子）

問馬祖（禪宗大師）什麼是西來（指禪宗從印度傳入中國）的真意。馬祖便當胸一腳踢倒水潦禪師。水潦禪師因此大悟，起來呵呵大笑說：『也太奇妙了，也太奇妙了！百千三昧（各種禪定），無量妙義，只向一毫頭上識得根源去。』

瑯玡覺禪師評論說：『各位，你們說水潦禪師是否真的開悟了？』天童覺禪師評論說：『馬大師不應該放過他，等他起來這樣說的時候，就問他這一毫頭是從哪裡得來的？等他猶豫，再給他一腳。』理安禪師問道：『這是垛生招箭（自找麻煩）。』鼓山霈禪師評論說：『乞丐見到小利就滿足。』

馬駒一腳踢，驢子倒地。大笑起來，羊叫狗吠。（野軒尊）

一腳踢倒時堪大笑，從前的伎倆全都白費。蛇頭還要重新搔癢，萬萬千千出於一毫。（白雲端）

水潦禪師承接機緣徹悟祖師的真意，馬駒一腳踢醒了他。

【English Translation】 After a long while, Zen Master Qifeng said, 'The bamboo shadow sweeps the steps, but the dust does not move; the moon penetrates the bottom of the pool, but the water leaves no trace.'

One day, Zen Master Qifeng was walking side by side with Layman Pang (a Buddhist practitioner at home). Layman Pang took a step forward and said, 'I am one step stronger than the Zen Master.' The Zen Master said, 'Don't compete to be first when facing an old man.' Layman Pang said, 'The bitterness of bitterness is not this sentence.' The Zen Master said, 'I'm afraid you are not willing to accept it.' Layman Pang said, 'If the old man is not willing, what can Qifeng do?' The Zen Master said, 'If I had a stick in my hand, I wouldn't tire of hitting.' Layman Pang then slapped him and said, 'Not much, good.' Only then did the Zen Master pick up the stick, but Layman Pang grabbed it and said, 'This fellow has lost a battle today.' The Zen Master laughed and said, 'I am clumsy, you are clever.' Layman Pang then clapped his hands and said, 'A draw, a draw.'

Jiang Tianquan commented, 'In indulgence, there is seizure; Layman Pang only knows to fight with his back to the river; in defeat, there is victory; Zen Master Qifeng is skilled in using the strategy of reducing stoves. Although they both came from the school of Mazu (a Zen master), they ultimately did not see the true face of Mazu.'

The silk thread is reeled in and released in the misty waves, sitting steadily on the rock head, casting a fishing hook. The true secret is not transmitted from ancient times to the present, the reed flowers reflect the moon, a scene of autumn.(De Shixin)

Zen Master Shuiliao of Hongzhou (a disciple of Mazu)

Asked Mazu (Zen Master) what is the meaning of the Westward Transmission (referring to the transmission of Zen Buddhism from India to China). Mazu kicked Zen Master Shuiliao in the chest. Zen Master Shuiliao had a great enlightenment because of this, got up and laughed loudly, saying, 'How wonderful, how wonderful! Hundreds of thousands of Samadhis (various meditations), immeasurable wonderful meanings, only by recognizing the root source on the tip of a hair.'

Zen Master Langye Jue commented, 'Everyone, do you say that Zen Master Shuiliao has really attained enlightenment?' Zen Master Tiantong Jue commented, 'Master Ma should not have let him go. When he gets up and says this, ask him where did this tip of hair come from? When he hesitates, give him another kick.' Zen Master Li'an asked, 'This is inviting arrows to a target (asking for trouble).' Zen Master Gushan Pei commented, 'A beggar is satisfied with a small profit.'

A colt kicks, the donkey falls to the ground. Laughing loudly, the sheep bleat and the dogs bark. (Yexuan Zun)

When kicked down, it is worth laughing loudly, all previous skills are in vain. The snake's head still needs to be scratched again, ten thousand upon ten thousand come out of a hair. (Baiyun Duan)

Shuiliao inherited the opportunity to thoroughly understand the meaning of the ancestral teacher, the colt's kick awakened him.

根源。虛空撲落無間地。卻向滄溟駕鐵船。(照覺總)

筠管釀來應已熟。不惜醉里帽欹斜。酴醾浪有幽香在。是酒元來不是花。(懶庵樞)

說道春來好。狂風太放顛。吹花隨水去。翻卻釣魚船。(雪庵瑾)

拆塊破葛巾。補條破葛褲。趕著南山獐。走卻北山兔。搖棉戶。吃豆腐。自從轉過簸箕來。至今兩腿痠如酢。(介旭遐)

水潦因僧到乃畫圓相放師肩上。師撥三下。卻畫圓相指其僧。僧禮拜。師打曰者掠虛漢。

保寧勇別僧拜處但唾之而去。復頌。

趯去拳來乃是常。如何得不見參商。依公定度無偏黨。短自短兮長自長。

水潦因僧問如何是沙門行。師曰。動則影現。覺則冰生。

資福玉云。動則影現。不動時不可無影也。覺則冰生。不覺時不可無冰也。謂沙門眼尚不得。況於行乎。

水牯從它露地眠。何勞短笛又加鞭。自由自在長林下。一日如同過百年。(寓谷志)

袁州楊岐甄叔禪師(馬祖一嗣)

僧問如何是祖師西來意。師提起數珠。僧罔措。師曰會么。曰不會。師曰某甲參見石頭來。曰見石頭得何意旨。師指庭前鹿曰會么。曰不會。師曰渠儂得自由。

露濕云凝曉不收。暮霞猶桂樹梢頭。西峰夜半猿啼后。笑看蟾光海面

【現代漢語翻譯】 現代漢語譯本： 根源，虛空撲落無間地（Avīci，佛教地獄中最底層的地獄）。卻向滄溟（大海）駕鐵船。（照覺總禪師） 筠管釀來應已熟，不惜醉里帽欹斜。酴醾（一種花）浪有幽香在，是酒元來不是花。（懶庵樞禪師） 說道春來好，狂風太放顛。吹花隨水去，翻卻釣魚船。（雪庵瑾禪師） 拆塊破葛巾，補條破葛褲。趕著南山獐，走卻北山兔。搖棉戶，吃豆腐。自從轉過簸箕來，至今兩腿痠如酢。（介旭遐禪師） 水潦禪師因僧到，乃畫圓相放師肩上。師撥三下，卻畫圓相指其僧。僧禮拜，師打曰者掠虛漢。 保寧勇禪師別僧拜處但唾之而去，復頌： 趯（ti，跳躍）去拳來乃是常，如何得不見參商（星名，比喻相隔很遠）？依公定度無偏黨，短自短兮長自長。 水潦禪師因僧問如何是沙門（Śrāmaṇa，出家修道者）行？師曰：動則影現，覺則冰生。 資福玉云禪師說：動則影現，不動時不可無影也。覺則冰生，不覺時不可無冰也。謂沙門眼尚不得，況於行乎？ 水牯從它露地眠，何勞短笛又加鞭？自由自在長林下，一日如同過百年。（寓谷志禪師） 袁州楊岐甄叔禪師（臨濟宗楊岐派的創始人，馬祖道一的後代） 僧問：如何是祖師西來意？師提起數珠。僧罔措。師曰：會么？曰：不會。師曰：某甲參見石頭來。曰：見石頭得何意旨？師指庭前鹿曰：會么？曰：不會。師曰：渠儂得自由。 露濕云凝曉不收，暮霞猶桂樹梢頭。西峰夜半猿啼后，笑看蟾光海面。

【English Translation】 English version: Root source. Emptiness plunges into Avīci (the deepest hell in Buddhism). Yet, sailing an iron boat towards the vast sea. (Zen Master Zhaojue Zong) Brewed in bamboo tubes, it should be ripe already; not caring if the hat is askew in drunkenness. The Chinese rose (tu mí) may have a faint fragrance, but this is wine, not flowers. (Zen Master Lan'an Shu) Saying spring is good, the wild wind is too unrestrained. Blowing flowers away with the water, overturning the fishing boat. (Zen Master Xue'an Jin) Tearing a piece of coarse linen turban, patching a strip of coarse linen pants. Chasing the roe deer of the South Mountain, letting the hare of the North Mountain run away. Shaking the cotton door, eating tofu. Since turning the winnowing fan, both legs are as sour as vinegar to this day. (Zen Master Jie Xu Xia) Zen Master Shuiliao, because of a monk's arrival, drew a circle and placed it on the master's shoulder. The master flicked it three times, then drew a circle pointing at the monk. The monk bowed, and the master hit him, saying, 'You are a delusive fellow.' Zen Master Baoning Yong, when another monk bowed, simply spat and left, then composed a verse: Kicking away and punching back is common, how can one not see the Shen and Shang stars (stars that never appear together, a metaphor for being far apart)? Following the public standard without bias, short is short, and long is long. Zen Master Shuiliao, because of a monk's question, asked, 'What is the conduct of a Śrāmaṇa (a wandering ascetic)?' The master said, 'When there is movement, a shadow appears; when there is awareness, ice is formed.' Zen Master Zifu Yu Yun said, 'When there is movement, a shadow appears; even when there is no movement, there cannot be no shadow. When there is awareness, ice is formed; even when there is no awareness, there cannot be no ice.' Saying that a Śrāmaṇa's eyes are not yet attained, how much more so his conduct? The water buffalo sleeps in the open field as it pleases, why bother with a short flute and whip? Free and at ease under the tall trees, one day is like passing a hundred years. (Zen Master Yugu Zhi) Zen Master Yuanzhou Yangqi Zhenshu (founder of the Yangqi school of the Linji sect, a descendant of Mazu Daoyi) A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master raised his rosary. The monk was at a loss. The master said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'I have come to see Stone.' The monk said, 'What did you gain from seeing Stone?' The master pointed to the deer in front of the courtyard and said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'That fellow has freedom.' Dew is heavy, clouds congeal, and dawn does not clear; the evening glow is still at the treetop of the cassia tree. After the apes cry in the middle of the night on the West Peak, laughing and watching the moonlight on the sea.

浮。(無異來)

毗陵芙蓉太毓禪師(馬祖一嗣)

一日因行食到龐公前。公擬接。師乃縮手曰。生心受食。凈名所呵。去此一機。居士還甘否。曰當時善現豈不作家。師曰非關它事。曰食到口邊被人奪卻。師乃行食。公曰不消一句。

昭覺勤云。善現作家。芙蓉奇特。盡被龐公一狀領過了也。祇如道不消一句。且道是那一句。端坐受供養。施主常安樂。

芙蓉因龐公問。馬祖著實為人處。還分付吾師否。師曰。某甲尚未見它。作么生知它著實處。曰祇者見知也無討處。師曰居士也不得一向言說。曰。一向言說師又失宗。若作兩向三向。師還開得口么。師曰。直是開口不得。可謂實也。公撫掌而去。

昭覺勤云。芙蓉何不道分付與我。待問如何是著實處。便好與一掌。待他眼目定動。更與一掌。何故。且要打斷許多葛藤。　佛川宗云。者兩個撮驢糞漢也甚奇怪。雖然暗地拋竿。要且瞞野山不得。

浮杯禪師(馬祖一嗣)

一日凌行婆來茶次。婆乃問。盡力道不得底句。分付阿誰。師曰浮杯無剩語。曰未到浮杯不妨疑著。師曰別有長處不妨拈出。婆斂手哭曰蒼天中更添冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。泉曰。苦哉。浮杯被者老

【現代漢語翻譯】 現代漢語譯本 浮杯禪師 (馬祖道一的弟子)

毗陵芙蓉太毓禪師 (馬祖道一的弟子)

有一天，太毓禪師在行腳化齋時來到龐蘊（一位在家居士）面前。龐蘊準備接過齋飯。禪師卻縮回手說：『生起分別心來接受供養，這是維摩詰（Vimalakirti）所呵斥的。拋開這個機鋒，居士您還吃得甘甜嗎？』龐蘊說：『當時須菩提（Subhuti）難道不是也在表演嗎？』禪師說：『這與其它事情無關。』龐蘊說：『飯都到了嘴邊卻被人奪走了。』禪師於是繼續行腳化齋。龐蘊說：『不必說一句話。』

昭覺勤（一位禪師）評論說：『須菩提在表演，芙蓉太毓禪師也很奇特，都被龐蘊一句話概括過去了。』就像說『不必說一句』，那麼，這句話到底是什麼呢？『端坐受供養，施主常安樂。』

芙蓉太毓禪師因為龐蘊問：『馬祖道一（Mazu Daoyi）真正為人處世的關鍵，是否傳授給您了？』禪師說：『我還沒有見過他，怎麼知道他真正為人處世的關鍵在哪裡？』龐蘊說：『僅僅是這個見解和認知，就已經沒有探究的餘地了。』禪師說：『居士您也不能總是這樣說。』龐蘊說：『總是這樣說，禪師您又會失去宗旨。如果從兩個方面或三個方面來說，禪師您還能說得出口嗎？』禪師說：『真的是說不出口，這才是真實的情況。』龐蘊拍手而去。

昭覺勤評論說：『芙蓉太毓禪師為什麼不說已經傳授給我了，等他問什麼是真正為人處世的關鍵時，就給他一巴掌。等他的眼珠子穩定下來，再給他一巴掌。』為什麼呢？就是要打斷這麼多的葛藤。佛川宗（一位禪師）評論說：『這兩個傢伙就像撿驢糞一樣，真是奇怪。雖然暗地裡拋出魚竿，但終究瞞不過野山。』

浮杯禪師 (馬祖道一的弟子)

有一天，凌行婆（一位老婦）來供茶。凌行婆於是問：『用盡全力也說不出的那句話，傳給了誰？』禪師說：『浮杯禪師沒有多餘的話。』凌行婆說：『還沒到浮杯禪師這裡，不妨先懷疑著。』禪師說：『有其他長處，不妨拿出來。』凌行婆合起手哭著說：『蒼天之中又增添了冤屈和痛苦。』禪師無語。凌行婆說：『說話不知道偏正，理不清是非邪正，為人處世就會招來災禍。』後來有僧人把這件事告訴南泉普愿（Nanquan Puyuan），南泉普愿說：『可悲啊，浮杯禪師被這個老婦人欺負了。』

【English Translation】 English version Fubei (Floating Cup) Chan Master (A disciple of Mazu Daoyi)

Piling Furong Taiyu Chan Master (A disciple of Mazu Daoyi)

One day, while Taiyu Chan Master was on a food pilgrimage, he came before Layman Pang (Pang Yun, a lay Buddhist). Pang Yun prepared to receive the food. The master withdrew his hand and said, 'To receive food with a mind of discrimination is what Vimalakirti (凈名) rebuked. Leaving aside this critical point, does the layman still find it palatable?' Pang Yun said, 'Wasn't Subhuti (善現) also acting at that time?' The master said, 'This is unrelated to other matters.' Pang Yun said, 'The food is at my mouth, yet it's being taken away.' The master then continued his food pilgrimage. Pang Yun said, 'No need for a single word.'

Zhaojue Qin (昭覺勤, a Chan master) commented, 'Subhuti was acting, and Furong (芙蓉) is also unique, but both were encompassed by Pang Yun's one statement.' Just like saying 'No need for a single word,' then what is that one word? 'Sit upright and receive offerings, may the donors always be at peace and happy.'

Because Pang Yun asked, 'Has Mazu Daoyi (馬祖道一) truly transmitted the key to dealing with people to you?' Furong (芙蓉) said, 'I have not yet met him, how would I know where his true key to dealing with people lies?' Pang Yun said, 'Just this view and understanding leave no room for inquiry.' The master said, 'Layman, you cannot always speak like this.' Pang Yun said, 'If you always speak like this, Master, you will lose your principle. If you speak from two or three perspectives, can you still open your mouth?' The master said, 'Truly, I cannot open my mouth; this can be said to be the truth.' Pang Yun clapped his hands and left.

Zhaojue Qin commented, 'Why didn't Furong say that it had been transmitted to me? When he asks what the true key to dealing with people is, it would be good to give him a slap. After his eyes have settled, give him another slap.' Why? It is to cut off so many entanglements. Fochuan Zong (佛川宗, a Chan master) commented, 'These two are like dung collectors, truly strange. Although they cast their fishing rods in secret, they cannot deceive the wild mountain.'

Fubei (Floating Cup) Chan Master (A disciple of Mazu Daoyi)

One day, Old Woman Ling (凌行婆) came to offer tea. Old Woman Ling then asked, 'To whom has the phrase that cannot be spoken with all one's strength been transmitted?' The master said, 'Fubei has no superfluous words.' Old Woman Ling said, 'Before reaching Fubei, it's good to be suspicious.' The master said, 'If there are other strengths, it's good to bring them out.' Old Woman Ling put her hands together, cried, and said, 'In the heavens, more injustice and suffering have been added.' The master was silent. Old Woman Ling said, 'Speaking without knowing bias, not recognizing right and wrong, bringing disaster to others.' Later, a monk told Nanquan Puyuan (南泉普愿) about this, and Nanquan Puyuan said, 'How sad, Fubei has been bullied by this old woman.'

婆摧折一場。婆聞笑曰。王老師猶少機關在。幽州澄一禪客逢見婆便問。怎生是南泉猶少機關在。婆乃哭曰可悲可痛。一罔措。婆曰會么。一合掌而立。婆曰伎死禪和如麻似粟。一舉似趙州。州曰我若見者臭老婆。問教伊口啞。一曰未審和尚怎生問它。州便打。一曰為甚麼卻打某甲。州曰。似者伎死漢。不打更待幾時。連打數棒。婆聞曰。趙州合吃婆手裡棒。僧舉似州。州哭曰可悲可痛。婆聞此話合掌嘆曰。趙州眼光爍破四天下。州令僧問如何是趙州眼。婆乃豎起拳頭。僧回舉似趙州。州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆以偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。

高峰妙云。山僧始初一看。將謂總是白拈賊。及乎再辨端倪。卻是浮杯較些子。何故。不因漁父引。怎得見波濤。　瀛山訚云。凌行婆具超方作略。雖趙州南泉亦讓一籌。不如浮杯老人。不用幹戈善能捉敗。且道何人為證。乃以手捶胸云。蒼天。

掌內摩尼曾不顧。誰能護惜娘生褲。浮杯不會老婆禪。直至如今遭點污。(徑山杲三)

電光石火尚猶遲。伎死禪和那得知。轉面回頭擬尋討。夕陽已過綠楊西。

眼光爍破四天下。婆子拳頭無縫罅。當機覿面事如何。猛虎脊樑誰解跨

【現代漢語翻譯】 現代漢語譯本： 凌行婆摧毀了一座佛堂。凌行婆聽到后笑著說：『王老師還是缺少一些機巧。』幽州澄一禪客遇到凌行婆，便問：『如何是南泉猶少機關在？』凌行婆於是哭著說：『可悲可痛！』澄一禪客不知所措。凌行婆說：『會么？』澄一禪客合掌而立。凌行婆說：『伎死禪和如麻似粟。』澄一禪客將此事告訴趙州（Zhaozhou，禪師名）。趙州說：『我若見到這個臭老婆，問得她口啞無言。』澄一禪客問：『未審和尚怎生問它？』趙州便打。澄一禪客說：『為甚麼卻打某甲？』趙州說：『似者伎死漢，不打更待幾時？』連打數棒。凌行婆聽說后說：『趙州合吃婆手裡棒。』僧人將這話告訴趙州。趙州哭著說：『可悲可痛！』凌行婆聽到這話，合掌嘆道：『趙州眼光爍破四天下。』趙州令僧人問：『如何是趙州眼？』凌行婆於是豎起拳頭。僧人回去將此事告訴趙州。趙州作偈曰：『當機覿面提，覿面當機疾。報汝凌行婆，哭聲何得失。』凌行婆以偈答曰：『哭聲師已曉，已曉復誰知。當時摩竭國（Magadha，古印度王國名），幾喪目前機。』 高峰妙云說：『山僧我最初一看，將謂總是白拈賊。及乎再辨端倪，卻是浮杯較些子。何故？不因漁父引，怎得見波濤。』瀛山訚說：『凌行婆具超方作略，雖趙州南泉（Nanquan，禪師名）亦讓一籌。不如浮杯老人，不用幹戈善能捉敗。』且道何人為證？乃以手捶胸云：『蒼天！』 『掌內摩尼曾不顧，誰能護惜娘生褲。浮杯不會老婆禪，直至如今遭點污。』(徑山杲三) 『電光石火尚猶遲，伎死禪和那得知。轉面回頭擬尋討，夕陽已過綠楊西。』 『眼光爍破四天下，婆子拳頭無縫罅。當機覿面事如何，猛虎脊樑誰解跨。』

【English Translation】 English version: Lingxing Po (Lingxing Po, a female Zen master) destroyed a Buddhist hall. Hearing this, Lingxing Po laughed and said, 'Teacher Wang still lacks some ingenuity.' A Zen monk named Chengyi from Youzhou met Lingxing Po and asked, 'What is Nanquan (Nanquan, a Zen master) still lacking in ingenuity?' Lingxing Po then cried and said, 'How sad and painful!' Chengyi was at a loss. Lingxing Po said, 'Do you understand?' Chengyi put his palms together and stood there. Lingxing Po said, 'The dead Zen monks are as numerous as hemp and millet.' Chengyi told this to Zhaozhou (Zhaozhou, a Zen master). Zhaozhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi asked, 'How would the venerable monk ask her?' Zhaozhou then hit him. Chengyi said, 'Why do you hit me?' Zhaozhou said, 'Like this dead fellow, if I don't hit you now, when will I hit you?' He hit him several times. Lingxing Po heard this and said, 'Zhaozhou deserves to be hit by my stick.' The monk told this to Zhaozhou. Zhaozhou cried and said, 'How sad and painful!' Lingxing Po heard this, put her palms together, and sighed, 'Zhaozhou's eyes shine through the four universes.' Zhaozhou ordered the monk to ask, 'What is Zhaozhou's eye?' Lingxing Po then raised her fist. The monk went back and told this to Zhaozhou. Zhaozhou composed a verse: 'Presenting directly at the moment, directly and quickly at the moment. Tell Lingxing Po, what is gained or lost in the sound of crying?' Lingxing Po replied with a verse: 'The master already understands the sound of crying, who knows it again? At that time in Magadha (Magadha, an ancient Indian kingdom), almost lost the present opportunity.' Gaofeng Miaoyun said, 'When I first saw it, I thought they were all white-handed thieves. But when I examined it again, it was just a little better than Fubei. Why? If not for the fisherman's guidance, how could one see the waves?' Yingshan Yin said, 'Lingxing Po has extraordinary strategies, even Zhaozhou and Nanquan (Nanquan, a Zen master) would concede a point. She is not as good as the old man Fubei, who can defeat others without weapons.' Who can testify to this? He then beat his chest and said, 'Heaven!' 'The Mani jewel in the palm is never cared for, who can protect the birth pants? Fubei does not understand the old woman's Zen, and is still stained to this day.' (Jingshan Gao San) 'Even lightning and flint are still slow, how can the dead Zen monks know? Turning around and trying to find it, the setting sun has already passed the green willow west.' 'Eyes shine through the four universes, the old woman's fist has no seams. How is the matter at the moment? Who can straddle the tiger's spine?'

。

動弦別曲。葉落知秋。擬議不來。休休休休。(中庵空)

年少行藏獨倚樓。一家女子百家求。祇因不入浮杯網。對鏡看看白盡頭。(笑翁堪)

鎮州金牛禪師(馬祖一嗣)

每日自作飯供僧。齋時舁飯桶至僧堂前。作舞呵呵大笑曰。菩薩子吃飯來。

長慶雲。金牛大似因齋慶贊。　僧問大光誨。長慶道因齋慶贊。意旨如何。光乃作舞。僧禮拜。光云見甚道理便禮拜。僧卻作舞。光云者野狐精。　東禪齊云。祇如長慶大光是明古人意。別為他分析。諸人每日持缽過堂。為當與古人一般別有道理。若道別。且作么生得別來。若道一般。恰到他舞時又被喚作野狐精。有會處么。若未會。行腳眼在什麼處。　翠峰顯云。雖然如是。金牛不是好心。　截流䇿云。雪竇中毒也。不見道陰陽怕懵懂。

白雲影里笑呵呵。兩手持來付與他。若是金毛獅子子。三千里外見誵訛。(明覺顯)

菩薩子。吃飯來。一喚令人眼豁開。卻憶上方曾打鼓。親持鐵缽詣天臺。(長靈卓)

長連床上狐屎尿。三聖堂前狗吠春。跳出金牛窠窟子。月明照見夜行人。(佛眼遠)

襕衫席帽積塵埃。柳巷花街去復來。拈得舊時氈拍板。逢人偏愛舞三臺。(佛心才)

鴆鳥落水魚鱉死。毒

【現代漢語翻譯】 現代漢語譯本

撥動琴絃，音調各異。葉子飄落，方知秋來。言語思慮，皆無從及。罷了，罷了，罷了，罷了。（中庵空）

少年時常倚樓而立。有女如花，引百家求娶。只因不落入那漂浮的酒杯之網，對著鏡子看看，白髮已然滿頭。（笑翁堪）

鎮州金牛禪師（馬祖（Mazu，禪宗大師）的弟子）

每日親自做飯供養僧眾。齋飯時，扛著飯桶到僧堂前，跳舞嬉笑，大聲說道：『菩薩子（Pusa zi，指僧人），吃飯來！』

長慶（Changqing，人名）說：金牛禪師（Jinniu，禪師名）很像是在因齋飯而慶賀讚歎。有僧人問大光誨（Daguanghui，人名）：長慶（Changqing，人名）說『因齋慶贊』，意旨如何？大光誨（Daguanghui，人名）於是跳起舞來。僧人禮拜。大光誨（Daguanghui，人名）說：見到什麼道理便禮拜？僧人又跳起舞來。大光誨（Daguanghui，人名）說：這野狐精！東禪齊（Dongchan Qi，地名）云：就像長慶（Changqing，人名）和大光（Daguang，人名）一樣，是明白古人的意思，還是為他分析？諸位每日持缽過堂，是和古人一樣，還是另有道理？如果說另有道理，又該如何區別？如果說一樣，恰恰在他跳舞時又被叫做野狐精。有領會之處嗎？如果未領會，行腳僧的眼在什麼地方？翠峰顯（Cuifeng Xian，人名）云：雖然如此，金牛（Jinniu，禪師名）不是好心。截流䇿（Jieliu Ce，人名）云：雪竇（Xuedou，地名）也中毒了。不見道陰陽怕懵懂。

白雲影里笑呵呵，兩手拿來交付給他。若是金毛獅子子（Jinmaoshizi zi，比喻有才能的後輩），三千里外見破綻。（明覺顯）

『菩薩子（Pusa zi，指僧人），吃飯來！』一聲呼喚，令人豁然開朗。彷彿記得曾經在上方打鼓，親自拿著鐵缽前往天臺（Tiantai，地名）。（長靈卓）

長連床上狐貍屎尿，三聖堂前狗叫春天。跳出金牛（Jinniu，禪師名）的窠臼，月明之夜照見夜行人。（佛眼遠）

僧袍席帽積滿塵埃，柳巷花街來來回回。拿起舊時的氈板，逢人就喜歡跳三臺（Santai，戲曲名）。（佛心才）

鴆鳥落水，魚鱉皆死，毒 English version

Strumming the strings, the tunes are distinct. Leaves fall, and autumn is known. Deliberation and thought cannot reach it. Enough, enough, enough, enough. (Zhong'an Kong)

In youth, often leaning against the tower. A girl like a flower, sought by hundreds of families. Only because she does not fall into the net of floating wine cups, looking in the mirror, her hair is already white. (Xiao Weng Kan)

Zen Master Jinniu (Golden Bull) of Zhenzhou (A disciple of Mazu (Patriarch Mazu, a Zen master))

Every day he personally cooks to feed the monks. At mealtime, he carries the rice bucket to the front of the monks' hall, dancing and laughing loudly, saying: 'Bodhisattva children (Pusa zi, referring to monks), come to eat!'

Changqing (Changqing, a person's name) said: Zen Master Jinniu (Jinniu, Zen Master's name) seems to be celebrating and praising because of the meal. A monk asked Daguanghui (Daguanghui, a person's name): Changqing (Changqing, a person's name) said 'celebrating and praising because of the meal,' what is the meaning? Daguanghui (Daguanghui, a person's name) then began to dance. The monk prostrated. Daguanghui (Daguanghui, a person's name) said: Seeing what principle do you prostrate? The monk danced again. Daguanghui (Daguanghui, a person's name) said: This wild fox spirit! Dongchan Qi (Dongchan Qi, a place name) said: Just like Changqing (Changqing, a person's name) and Daguang (Daguang, a person's name), do they understand the meaning of the ancients, or are they analyzing it for him? Every day, you hold your bowls and pass through the hall, are you the same as the ancients, or is there another reason? If you say there is another reason, how should it be distinguished? If you say it is the same, just when he dances, he is called a wild fox spirit. Is there any understanding? If you don't understand, where are the eyes of the traveling monk? Cuifeng Xian (Cuifeng Xian, a person's name) said: Even so, Jinniu (Jinniu, Zen Master's name) is not kind. Jieliu Ce (Jieliu Ce, a person's name) said: Xuedou (Xuedou, a place name) is also poisoned. Don't you see that yin and yang fear ignorance.

Laughing heartily in the shadow of white clouds, holding it in both hands and giving it to him. If it is a golden-haired lion cub (Jinmaoshizi zi, a metaphor for talented descendants), he will see the flaws three thousand miles away. (Mingjue Xian)

'Bodhisattva children (Pusa zi, referring to monks), come to eat!' One call makes people suddenly enlightened. It seems that I remember beating the drum above, personally holding the iron bowl to Tiantai (Tiantai, a place name). (Changling Zhuo)

Fox excrement and urine on the long bed, dogs barking spring in front of the Three Saints Hall. Jumping out of the rut of Jinniu (Jinniu, Zen Master's name), the bright moon illuminates the night walkers. (Foyan Yuan)

The monk's robe and hat are covered with dust, going back and forth in the willow lane and flower street. Picking up the old felt clapper, he likes to dance Santai (Santai, a play name) whenever he meets someone. (Foxin Cai)

If a poisonous bird falls into the water, fish and turtles will die, poison

【English Translation】 Strumming the strings, the tunes are distinct. Leaves fall, and autumn is known. Deliberation and thought cannot reach it. Enough, enough, enough, enough. (Zhong'an Kong) In youth, often leaning against the tower. A girl like a flower, sought by hundreds of families. Only because she does not fall into the net of floating wine cups, looking in the mirror, her hair is already white. (Xiao Weng Kan) Zen Master Jinniu (Golden Bull) of Zhenzhou (A disciple of Mazu (Patriarch Mazu, a Zen master)) Every day he personally cooks to feed the monks. At mealtime, he carries the rice bucket to the front of the monks' hall, dancing and laughing loudly, saying: 'Bodhisattva children (Pusa zi, referring to monks), come to eat!' Changqing (Changqing, a person's name) said: Zen Master Jinniu (Jinniu, Zen Master's name) seems to be celebrating and praising because of the meal. A monk asked Daguanghui (Daguanghui, a person's name): Changqing (Changqing, a person's name) said 'celebrating and praising because of the meal,' what is the meaning? Daguanghui (Daguanghui, a person's name) then began to dance. The monk prostrated. Daguanghui (Daguanghui, a person's name) said: Seeing what principle do you prostrate? The monk danced again. Daguanghui (Daguanghui, a person's name) said: This wild fox spirit! Dongchan Qi (Dongchan Qi, a place name) said: Just like Changqing (Changqing, a person's name) and Daguang (Daguang, a person's name), do they understand the meaning of the ancients, or are they analyzing it for him? Every day, you hold your bowls and pass through the hall, are you the same as the ancients, or is there another reason? If you say there is another reason, how should it be distinguished? If you say it is the same, just when he dances, he is called a wild fox spirit. Is there any understanding? If you don't understand, where are the eyes of the traveling monk? Cuifeng Xian (Cuifeng Xian, a person's name) said: Even so, Jinniu (Jinniu, Zen Master's name) is not kind. Jieliu Ce (Jieliu Ce, a person's name) said: Xuedou (Xuedou, a place name) is also poisoned. Don't you see that yin and yang fear ignorance. Laughing heartily in the shadow of white clouds, holding it in both hands and giving it to him. If it is a golden-haired lion cub (Jinmaoshizi zi, a metaphor for talented descendants), he will see the flaws three thousand miles away. (Mingjue Xian) 'Bodhisattva children (Pusa zi, referring to monks), come to eat!' One call makes people suddenly enlightened. It seems that I remember beating the drum above, personally holding the iron bowl to Tiantai (Tiantai, a place name). (Changling Zhuo) Fox excrement and urine on the long bed, dogs barking spring in front of the Three Saints Hall. Jumping out of the rut of Jinniu (Jinniu, Zen Master's name), the bright moon illuminates the night walkers. (Foyan Yuan) The monk's robe and hat are covered with dust, going back and forth in the willow lane and flower street. Picking up the old felt clapper, he likes to dance Santai (Santai, a play name) whenever he meets someone. (Foxin Cai) If a poisonous bird falls into the water, fish and turtles will die, poison

龍行處草木枯。坐中若有江南客。休向樽前唱鷓鴣。(簡堂機)

等將珍異為鋪開。錯玉傾珠知幾回。莫道東君多意氣。清香來自雪中梅。(穆堂桂)

金牛見臨濟來。橫按拄杖方丈前坐。濟見遽撫掌三下遂歸堂。師卻下。人事了便問。主賓相見各有軌儀。上座何得無禮。濟曰道什麼。師擬開口。濟便打一坐具。師作打勢。濟又打一坐具。師曰今日不著便。遂歸方丈。

溈山祐問仰山。此二尊宿還有優劣也無。仰云優則總優。劣則總劣。　溈山果云。一人焦磚打著連底凍。一人得便宜是落便宜。　靈隱禮云。驅耕夫牛。奪饑人食。不無臨濟。若是毒蛇頭上揩癢。猛虎口裡橫身。須讓金牛始得。

張公欲勸李公酒。反被李公罰一杯。相席能行急口令。醉歸山月上寒梅。(旅庵月)

提起吹毛沁骨寒。追風千里急如湍。自從一定綱維后。百萬軍中識范韓。(證心修)

崧山禪師(馬祖一嗣)

因與龐居士喫茶。士舉橐子曰。人人盡有分。為什麼道不得。師曰。祇為人人盡有。所以道不得。曰阿兄為什麼卻道得。師曰不可無言也。曰灼然灼然。師便喫茶。曰阿兄喫茶為什麼不揖客。師曰誰。曰龐公。師曰何須更揖。后丹霞聞乃曰。若不是崧山。幾被個老翁惑亂一上。士聞之令人

【現代漢語翻譯】 現代漢語譯本： 龍走過的地方，草木都會枯萎。如果座中有來自江南的客人，請不要在酒席前吟唱《鷓鴣》。(簡堂機) 等閑地將珍奇之物鋪展開來，錯落的玉石和傾瀉的珍珠不知經歷了多少回。不要說東風（東君）多麼得意，這清香來自雪中的梅花。(穆堂桂) 金牛和尚見到臨濟禪師到來，橫著拄杖，在方丈室前坐下。臨濟禪師見了，立即拍掌三下，然後回到禪堂。金牛和尚卻走下座席。人事完畢后便問：『主客相見，各有禮儀規範，上座為何如此無禮？』臨濟禪師說：『你說什麼？』金牛和尚剛要開口，臨濟禪師便打了一下坐具。金牛和尚作出要打的姿勢，臨濟禪師又打了一下坐具。金牛和尚說：『今日不合時宜。』於是回到方丈室。 溈山祐禪師問仰山慧寂禪師：『這兩位尊宿（指臨濟和金牛）還有優劣之分嗎？』仰山禪師說：『優則都優，劣則都劣。』 溈山禪師評論說：『一人用焦磚打，打著的是連底的冰凍；一人得到便宜，是落得便宜。』 靈隱禮禪師評論說：『驅趕耕田的牛，奪走飢餓人的食物，不能沒有臨濟；如果是毒蛇頭上搔癢，猛虎口裡橫身，必須讓金牛禪師才行。』 張公想要勸李公喝酒，反而被李公罰了一杯。在酒席上能快速地說出急口令，喝醉后回家，山間的月亮正照著寒冷的梅花。(旅庵月) 提起寶劍，吹毛斷髮，寒氣沁入骨髓。追趕風的速度，千里之行，迅疾如湍急的流水。自從確定了一定的綱常法度后，百萬大軍中也能認出范仲淹。(證心修) 崧山禪師（馬祖道一的弟子） （崧山禪師）因為和龐居士一起喝茶，龐居士拿起茶托說：『人人都有這個，為什麼說不出來？』 崧山禪師說：『正因為人人都有，所以說不出來。』 龐居士說：『阿兄為什麼卻說得出來？』 崧山禪師說：『不可無言啊。』 龐居士說：『確實如此，確實如此。』 崧山禪師便喝茶。龐居士說：『阿兄喝茶為什麼不向客人作揖？』 崧山禪師說：『誰？』 龐居士說：『龐公。』 崧山禪師說：『何須再作揖。』 後來丹霞禪師聽說了這件事，就說：『若不是崧山禪師，幾乎被這個老翁迷惑了一次。』 龐居士聽了這話，令人（去問丹霞禪師）。

【English Translation】 English version: Where the dragon walks, the grass and trees wither. If there are guests from Jiangnan (a geographic area in China) present, please do not sing 'Partridge Sky' before the wine. Casually spreading out rare and precious things, how many times have mismatched jade and spilled pearls occurred? Don't say that the East Wind (Dong Jun, the god of spring) is so proud; this fragrance comes from the plum blossoms in the snow. When Monk Jinniu (Golden Bull) saw Linji (Linji Yixuan, a famous Chan master) arrive, he sat down in front of the abbot's room, holding his staff horizontally. When Linji saw this, he immediately clapped his hands three times and then returned to the hall. Monk Jinniu stepped down from his seat. After the formalities were completed, he asked: 'When host and guest meet, there are proper etiquette and rules. Why is the venerable one so impolite?' Linji said: 'What are you saying?' As Monk Jinniu was about to speak, Linji struck the meditation seat once. Monk Jinniu made a gesture as if to strike, and Linji struck the meditation seat again. Monk Jinniu said: 'Today is not the right time.' Then he returned to the abbot's room. Zen Master Weishan You (Weishan You, a Chan master) asked Zen Master Yangshan Huiji (Yangshan Huiji, a Chan master): 'Are there any superior or inferior qualities between these two venerable monks (referring to Linji and Jinniu)?' Zen Master Yangshan said: 'If they are superior, they are all superior; if they are inferior, they are all inferior.' Zen Master Weishan commented: 'One strikes with a burnt brick, hitting the frozen ground; the other gains an advantage, simply gaining an advantage.' Zen Master Lingyin Li commented: 'To drive away the farmer's ox and snatch away the food of the hungry, Linji is indispensable; but to scratch a poisonous snake's head and place oneself across the mouth of a fierce tiger, one must yield to Monk Jinniu.' Lord Zhang wanted to persuade Lord Li to drink, but was instead penalized a cup by Lord Li. At the banquet, he could quickly recite tongue-twisters. After getting drunk and returning home, the mountain moon was shining on the cold plum blossoms. When the precious sword is drawn, it cuts hair with a breath, and the coldness penetrates the bones. Chasing the wind, traveling a thousand miles, as swift as a rapid current. Since the establishment of certain principles and laws, Fan Zhongyan (Fan Zhongyan, a famous official and strategist) can be recognized even in an army of millions. Zen Master Songshan (a disciple of Mazu Daoyi) Because (Zen Master Songshan) was drinking tea with Layman Pang (Layman Pang, a famous Buddhist layman), Layman Pang picked up the tea tray and said: 'Everyone has this, why can't they speak of it?' Zen Master Songshan said: 'Precisely because everyone has it, they cannot speak of it.' Layman Pang said: 'Why can you speak of it, brother?' Zen Master Songshan said: 'One cannot be without words.' Layman Pang said: 'Indeed, indeed.' Zen Master Songshan then drank tea. Layman Pang said: 'Why doesn't brother bow to the guest when drinking tea?' Zen Master Songshan said: 'Who?' Layman Pang said: 'Layman Pang.' Zen Master Songshan said: 'Why is there a need to bow again?' Later, when Zen Master Danxia (Danxia, a Chan master) heard about this, he said: 'If it weren't for Zen Master Songshan, I would have been confused by this old man once.' When Layman Pang heard this, he sent someone (to ask Zen Master Danxia).

傳語霞曰。何不會取未舉橐子時。

七碗清風生兩腋。一回舉著便惺惺。相逢不用輕相揖。須要當頭道姓名。(正覺顯)

崧山與龐公見眾僧摘菜次。師曰。黃葉即去。青葉即留。士曰不落青黃又作么生。師曰道取好。曰互為賓主也大難。師曰卻來此間強作主宰。曰誰不與么。師曰是。曰不落青黃就中難道。師笑曰也解與么道。曰珍重大眾。師曰大眾放你落機處。

佛鑒勤云。龐公當時若下得一轉語。方得話圓。且道下得什麼語。但道某甲亦放過長老蹉過處。且道那裡是蹉過處。諸人還檢點得出么。若檢點不出。山僧更為注破。乃頌。

蹉過處。甚分明。無耳僧人仔細聽。但得白雲消散盡。夕陽斜照數峰青。

不落青黃道取好。互為主賓也大難。珍重眾僧便下去。后回相見作何顏。(大圓智)

則川禪師(馬祖一嗣)

因龐居士相看次。師曰還記得見石頭時道理否。曰猶得阿師重舉在。師曰情知久參事慢。曰阿師老耄不啻龐公。師曰二彼同時又爭幾許。曰龐公鮮健且勝阿師。師曰。不是勝我。祇欠汝個幞頭。士拈下幞頭曰恰與師相似。師大笑。

初見石頭。久參事慢。阿師老耄。龐公鮮健。一頂幞頭。機鋒互換。大笑呵呵。風和日暖。(正覺顯)

則川與龐

【現代漢語翻譯】 傳語霞（人名）曰：『為何不去體會那未曾舉起橐子（一種袋子）的時候？』

『七碗清風生兩腋，一回舉著便惺惺。相逢不用輕相揖，須要當頭道姓名。』（正覺顯）

崧山（地名）與龐公（龐蘊居士）看見眾僧摘菜。師（指崧山）說：『黃葉就讓它落下，青葉就讓它留下。』 龐公說：『不落青黃，又該怎麼辦呢？』 師說：『說個好的。』 龐公說：『互為賓主也很難啊。』 師說：『卻來到這裡強作主宰。』 龐公說：『誰不是這樣呢？』 師說：『是。』 龐公說：『不落青黃，就中（其中）難道。』 師笑著說：『也懂得這樣說。』 龐公說：『珍重各位。』 師說：『大眾放你落機處（讓你掉入圈套的地方）。』

佛鑒勤（禪師名）說：『龐公當時如果能說出一句轉語，才能把話說圓滿。那麼，該說出什麼話呢？』 但說：『某甲（我）也放過長老（指崧山）錯過的地方。』 那麼，哪裡是錯過的地方呢？ 各位還能檢查出來嗎？ 如果檢查不出來，山僧（我）再來點破。』 於是作頌：

『錯過處，甚分明。無耳僧人仔細聽。但得白雲消散盡，夕陽斜照數峰青。』

『不落青黃道取好，互為主賓也大難。珍重眾僧便下去，后回相見作何顏。』（大圓智）

則川禪師（馬祖道一的弟子）

因為龐居士來拜訪，師（指則川）說：『還記得見石頭（石頭希遷禪師）時的道理嗎？』 龐公說：『還值得阿師您再次提起。』 師說：『情知你久參事慢（知道你參禪很久了，但事情卻很懈怠）。』 龐公說：『阿師您老邁昏聵，不亞於龐公。』 師說：『二者同時，又能爭多少呢？』 龐公說：『龐公我身體健康，還勝過阿師您。』 師說：『不是勝過我，只是欠你一頂幞頭（一種帽子）。』 龐公摘下幞頭說：『恰好和師父您相似。』 師大笑。

『初見石頭，久參事慢。阿師老耄，龐公鮮健。一頂幞頭，機鋒互換。大笑呵呵，風和日暖。』（正覺顯）

則川（禪師）與龐（蘊居士）

【English Translation】 Tell Xia (a person's name): 'Why not try to understand the moment before the Takko (a type of bag) is raised?'

'Seven bowls of clear wind arise from both armpits, once lifted, one becomes refreshed. Meeting each other, there's no need for a light bow, one must directly state one's name.' (Zhengjue Xian)

Songshan (a place name) and Layman Pang (Layman Pang Yun) saw monks picking vegetables. The master (referring to Songshan) said, 'Let the yellow leaves fall, and let the green leaves remain.' Layman Pang said, 'If neither green nor yellow leaves fall, what should be done?' The master said, 'Say something good.' Layman Pang said, 'It's also difficult to be mutual guests and hosts.' The master said, 'Yet you come here and forcefully act as the master.' Layman Pang said, 'Who isn't doing that?' The master said, 'Yes.' Layman Pang said, 'If neither green nor yellow fall, it's difficult within.' The master smiled and said, 'You also know how to say that.' Layman Pang said, 'Take care, everyone.' The master said, 'The assembly lets you fall into the trap.'

Fojian Qin (a Chan master's name) said, 'If Layman Pang could have said a turning phrase at that time, he could have made the conversation complete. Then, what should he have said?' Just say, 'I also let go of the elder's (referring to Songshan) missed point.' Then, where is the missed point? Can you all examine it? If you can't examine it, I will point it out.' Then he composed a verse:

'The missed point is very clear. Listen carefully, monks without ears. Only when the white clouds have completely dissipated, the setting sun shines obliquely on several green peaks.'

'It's good to say that neither green nor yellow fall, it's also difficult to be mutual guests and hosts. Take care, monks, and then go down, what face will we have when we meet again later?' (Dayuan Zhi)

Chan Master Zechuan (a disciple of Mazu Daoyi)

Because Layman Pang came to visit, the master (referring to Zechuan) said, 'Do you still remember the principle when you saw Shitou (Chan Master Shitou Xiqian)?' Layman Pang said, 'It's still worth the master mentioning again.' The master said, 'I know you've been practicing for a long time, but you're slow in your affairs (I know you've been practicing Chan for a long time, but things are slack).' Layman Pang said, 'You, Master, are old and senile, no less than Layman Pang.' The master said, 'If the two are at the same time, how much can they contend?' Layman Pang said, 'I, Layman Pang, am healthy and stronger than you, Master.' The master said, 'It's not that you're better than me, it's just that you owe me a Futou (a type of hat).' Layman Pang took off his Futou and said, 'It's just like you, Master.' The master laughed loudly.

'First saw Shitou, long practice, slow affairs. The master is old and senile, Layman Pang is healthy. A Futou, the exchange of Zen wit. Laughing heartily, the wind is gentle and the sun is warm.' (Zhengjue Xian)

Zechuan (Chan Master) and Pang (Layman Yun)

公摘茶次。士問。法界不容身。師還見我否。師曰不是老僧洎答公話。曰有問有答蓋是尋常。師摘茶不聽。士曰莫怪適來容易借問。師亦不顧。士喝曰。者無禮儀老漢。待我一一舉嚮明眼人。師乃拋卻茶籃便歸方丈。

翠峰顯云。則川祇解把定封疆。不能同生同死。當時好與捋下幞頭。誰敢喚作龐居士。　昭覺勤云。兩回不顧。拋籃便歸。且道旨歸何處。還會么。苦瓜連根苦。甜瓜徹蒂甜。則川老漢經事多矣。　保寧茂云。則川雖識陣勢。不會降人。善守則許。智將未許。若是當時提起茶籃便問者個是什麼人造底。看他龐老作何勾當。

相逢相識謾相邀。碧水溪深隔斷橋。無限說辭殊不聽。急扄門戶更徒勞。(保寧勇)

二老機關誰共委。幞頭捋下發髼鬆。山深不記來時路。彷彿猿啼碧澗中。(懶庵樞)

百萬雄兵咸索戰。元戎高坐祇琴堂。四門大廠從來往。不動干戈將自降。(天奇瑞)

則川方丈內坐。龐居士來見。乃曰。祇知端居丈室。不覺僧到參。時師垂下一足。士便出行三兩步卻回。師乃收足。士曰可謂自由自在。師曰我是主。曰阿師祇知有主不知有客。師喚侍者點茶。士作舞而出。

南堂靜云。好則川亦好龐公。看他兩作家恁么相見。如二龍玩寶。兩無相傷。所謂入

【現代漢語翻譯】 現代漢語譯本： 一位居士來訪則川禪師，當時禪師正在採茶。居士問道：『法界（Dharmadhatu，一切法的總稱）都容不下我的身軀，禪師還能見到我嗎？』禪師說：『老僧我無法回答你的問題。』居士說：『一問一答，這不過是尋常事。』禪師繼續採茶，不理睬他。居士喝道：『你這無禮儀的老頭！等我把你的所作所為一一告訴明白人。』禪師於是放下茶籃，回到方丈室。

翠峰顯禪師評論說：則川禪師只懂得把守自己的地盤，不能與人同生共死。當時就應該把他的幞頭（古代男子戴的一種帽子）捋下來，看誰還敢叫他龐居士（Layman Pang，唐代著名在家修行者）！

昭覺勤禪師評論說：兩次不理睬，然後拋下茶籃便回去，那麼他的用意何在？你們明白嗎？苦瓜連根都是苦的，甜瓜從頭到尾都是甜的。則川老禪師經歷的事情很多啊！

保寧茂禪師評論說：則川禪師雖然懂得陣勢，卻不會降伏他人。說他善於防守還可以，說他是智將就未必了。如果當時提起茶籃便問：『這是什麼人制造的？』看他龐居士會怎麼做。

相逢相識只是徒然相邀，碧水深溪隔斷了橋樑。再多的言語也聽不進去，急忙關上門也是白費力氣。（保寧勇禪師）

兩位老禪師的機鋒，有誰能真正理解？幞頭被捋下，頭髮也蓬鬆了。山太深，忘記了來時的路，只彷彿聽到猿猴在碧綠的山澗中啼叫。（懶庵樞禪師）

百萬雄兵都來挑戰，元帥高坐堂上只是彈琴。四面大門敞開，任人來往，不動用一兵一卒，敵人自然降服。（天奇瑞禪師）

則川禪師在方丈室內打坐，龐居士前來拜見，說道：『只知道端坐在丈室之內，沒察覺有僧人來參拜。』當時，禪師垂下一隻腳。居士便走出三兩步，又轉回來。禪師於是收回腳。居士說：『真可謂自由自在。』禪師說：『我是主人。』居士說：『禪師只知道有主人，不知道有客人。』禪師叫侍者點茶。居士作舞而出。

南堂靜禪師評論說：好一個則川禪師，也好一個龐居士！看他們兩位大家這樣相見，就像兩條龍在玩寶珠，彼此都沒有傷害。這就是所謂的入…… English version: A layman visited Zen Master Zechuan while he was picking tea. The layman asked, 'The Dharmadhatu (the totality of all dharmas) cannot contain my body; can the Zen Master still see me?' The Zen Master said, 'This old monk cannot answer your question.' The layman said, 'Question and answer, this is just ordinary.' The Zen Master continued picking tea, ignoring him. The layman shouted, 'You rude old man! I will tell all your actions to those with clear eyes.' The Zen Master then put down the tea basket and returned to his abbot's room.

Zen Master Cuifeng Xian commented: Zen Master Zechuan only knows how to guard his own territory and cannot live and die with others. At that time, he should have his futou (a type of hat worn by men in ancient China) pulled off to see who would dare to call him Layman Pang (a famous lay practitioner in the Tang Dynasty)!

Zen Master Zhaojue Qin commented: Ignoring him twice, and then throwing down the tea basket and going back, what is his intention? Do you understand? A bitter gourd is bitter from the root, and a sweet melon is sweet from beginning to end. Old Zen Master Zechuan has experienced many things!

Zen Master Baoning Mao commented: Although Zen Master Zechuan understands the formation, he does not know how to subdue others. Saying that he is good at defense is acceptable, but saying that he is a wise general is not necessarily true. If he had picked up the tea basket at that time and asked, 'Who made this?' Let's see what Layman Pang would do.

Meeting and knowing each other is just a futile invitation, the deep blue stream separates the bridge. No amount of words can be heard, and it is futile to close the door in a hurry. (Zen Master Baoning Yong)

Who can truly understand the subtle interactions of the two old Zen Masters? The futou is pulled off, and the hair is disheveled. The mountain is too deep, forgetting the way back, only faintly hearing the monkeys crying in the green mountain stream. (Zen Master Lan'an Shu)

Millions of soldiers are all demanding battle, but the commander-in-chief sits high in the hall, just playing the zither. The four gates are wide open, allowing people to come and go, without using a single soldier, and the enemy will naturally surrender. (Zen Master Tianqi Rui)

Zen Master Zechuan was sitting in meditation in his abbot's room when Layman Pang came to visit and said, 'Only knowing how to sit quietly in the abbot's room, not noticing that a monk has come to pay respects.' At that time, the Zen Master lowered one foot. The layman then took three or two steps out and turned back. The Zen Master then retracted his foot. The layman said, 'It can be said to be free and at ease.' The Zen Master said, 'I am the host.' The layman said, 'The Zen Master only knows that there is a host, but does not know that there is a guest.' The Zen Master asked the attendant to prepare tea. The layman danced and went out.

Zen Master Nantang Jing commented: Good Zen Master Zechuan, and good Layman Pang! Seeing these two masters meet like this is like two dragons playing with a precious pearl, neither harming the other. This is what is called entering...

【English Translation】 English version: A layman visited Zechuan (Zen Master's name) while he was picking tea. The layman asked, 'The Dharmadhatu (the totality of all dharmas) cannot contain my body; can the Zen Master still see me?' The Zen Master said, 'This old monk cannot answer your question.' The layman said, 'Question and answer, this is just ordinary.' The Zen Master continued picking tea, ignoring him. The layman shouted, 'You rude old man! I will tell all your actions to those with clear eyes.' The Zen Master then put down the tea basket and returned to his abbot's room.

Cuifeng Xian (Zen Master's name) commented: Zechuan (Zen Master's name) only knows how to guard his own territory and cannot live and die with others. At that time, he should have his futou (a type of hat worn by men in ancient China) pulled off to see who would dare to call him Layman Pang (a famous lay practitioner in the Tang Dynasty)!

Zhaojue Qin (Zen Master's name) commented: Ignoring him twice, and then throwing down the tea basket and going back, what is his intention? Do you understand? A bitter gourd is bitter from the root, and a sweet melon is sweet from beginning to end. Old Zechuan (Zen Master's name) has experienced many things!

Baoning Mao (Zen Master's name) commented: Although Zechuan (Zen Master's name) understands the formation, he does not know how to subdue others. Saying that he is good at defense is acceptable, but saying that he is a wise general is not necessarily true. If he had picked up the tea basket at that time and asked, 'Who made this?' Let's see what Layman Pang (a famous lay practitioner in the Tang Dynasty) would do.

Meeting and knowing each other is just a futile invitation, the deep blue stream separates the bridge. No amount of words can be heard, and it is futile to close the door in a hurry. (Baoning Yong (Zen Master's name))

Who can truly understand the subtle interactions of the two old Zen Masters? The futou (a type of hat worn by men in ancient China) is pulled off, and the hair is disheveled. The mountain is too deep, forgetting the way back, only faintly hearing the monkeys crying in the green mountain stream. (Lan'an Shu (Zen Master's name))

Millions of soldiers are all demanding battle, but the commander-in-chief sits high in the hall, just playing the zither. The four gates are wide open, allowing people to come and go, without using a single soldier, and the enemy will naturally surrender. (Tianqi Rui (Zen Master's name))

Zechuan (Zen Master's name) was sitting in meditation in his abbot's room when Layman Pang (a famous lay practitioner in the Tang Dynasty) came to visit and said, 'Only knowing how to sit quietly in the abbot's room, not noticing that a monk has come to pay respects.' At that time, the Zen Master lowered one foot. The layman then took three or two steps out and turned back. The Zen Master then retracted his foot. The layman said, 'It can be said to be free and at ease.' The Zen Master said, 'I am the host.' The layman said, 'The Zen Master only knows that there is a host, but does not know that there is a guest.' The Zen Master asked the attendant to prepare tea. The layman danced and went out.

Nantang Jing (Zen Master's name) commented: Good Zechuan (Zen Master's name), and good Layman Pang (a famous lay practitioner in the Tang Dynasty)! Seeing these two masters meet like this is like two dragons playing with a precious pearl, neither harming the other. This is what is called entering...

林不動草。入水不動波。到者里方得有自由自在分。且道是什麼得恁么靈驗。良久復頌。

衲子懷中寶。文星袖裡珠。夫子步亦步。夫子趨亦趨。

云從龍。風從虎。獅子顰呻。像王回顧。北斗藏身。月中趁兔。蹋破草鞋。不移寸步。樂行不如苦住。富客不如貧主。趨前退後說來端。舞袖高歌卻回去。(正覺顯)

忻州打地禪師(馬祖一嗣)

自江西領旨。常晦其名。凡人致問。惟以棒打地示之。一日被僧藏卻棒然後致問。師但張其口。僧問門人曰。和尚打地意旨如何。門人即于灶內取柴一片擲在釜中。

紫府山前真正事。拄杖常擎在手中。南北問津無限眾。惟將打地報盲聾。(汾陽昭)

棒棒打著地。始信無虛棄。祇見鑿頭方。失卻錐頭利。(慈受深)

端坐似無為。逢人即打地。嚇得虛空神。走入波斯鼻。(寶壽樂)

石林禪師(馬祖一嗣)

見龐居士來乃豎拂子曰。不落丹霞機。試道一句子。士奪卻拂子。卻自豎起拳。師曰正是丹霞機。曰與我不落看。師曰丹霞患啞龐公患聾。曰恰是。師無語。士曰向道偶爾。

擔東過西。移前作后。馬首千差。佛面百丑。(月堂昌)

作家相見別無道理。彼既搖頭此亦擺尾。頭尾相應須存終始。多少杜

撰禪和。一向撥波求水。(佛鑒勤)

潭州秀溪禪師(馬祖一嗣)

因谷山問聲色純真如何是道。師曰亂道作么。山卻從東過西立。師曰若不恁么即禍事也。山又從西過東立。師乃下禪床行兩步。被山捉住曰聲色純真作么生。師便打一掌。山曰三十年後要個人下茶也無在。師曰要谷山者漢作什麼。山呵呵大笑。

神鼎揆云。澤廣藏山。霾能伏豹。即不無。祇是太煞𦆆纖。何不當時待問聲色純真云云。便和聲連棒打。饒谷山有通身伎倆。也須瓦解冰消。何也。當斷不斷反招其亂。　金山銓云。大小谷山。刺腦入膠盆。

樓前巧燕雙雙語。林上嬌鶯對對飛。因看古人無義語。等閑又得一聯詩。(佛鑒勤)

兩陣交鋒笑似瞋。雙眉倒卓眼生筋。溪山云月誰為侶。南北東西絕比鄰。(瞎堂遠)

聲色自純真。離言道易親。月臨清碧嶂。薄霧鎖寒筠。合國方興盛。野老仍蹙顰。凈名曾漏泄。曼室便拋珍。(神鼎揆)

江西椑樹禪師(馬祖一嗣)

道吾來相看。值師臥次。吾乃近前牽被覆之。師曰作么。曰蓋覆。師曰臥底是坐底是。曰不在者兩頭。師曰爭奈蓋覆何。吾便喝。

椑樹臥起。道吾蓋覆。一喝當頭。掀翻露布。(昭覺勤)

相逢不相避。個里聊遊戲。喝

【現代漢語翻譯】 現代漢語譯本： 撰禪和。一向撥波求水。(佛鑒勤)

潭州秀溪禪師(馬祖一嗣)

因谷山問：『聲色純真如何是道？』 禪師說：『亂道作么？』 谷山卻從東邊走到西邊站立。禪師說：『若不這樣，就出事了。』 谷山又從西邊走到東邊站立。禪師於是走下禪床，走了兩步。被谷山抓住說：『聲色純真作么生？』 禪師便打了他一掌。谷山說：『三十年後要找個人來下茶都沒有了。』 禪師說：『要谷山這種人做什麼？』 谷山呵呵大笑。

神鼎揆評論說：『澤廣藏山，霾能伏豹，即使有，也太纖細了。為什麼當時不等待他問『聲色純真』云云，就和著聲音連棒打下去？即使谷山有渾身伎倆，也必須瓦解冰消。為什麼呢？當斷不斷，反招其亂。』 金山銓評論說：『大小谷山，刺腦入膠盆。』

樓前巧燕雙雙語，林上嬌鶯對對飛。因看古人無義語，等閑又得一聯詩。(佛鑒勤)

兩陣交鋒笑似瞋，雙眉倒卓眼生筋。溪山云月誰為侶，南北東西絕比鄰。(瞎堂遠)

聲色自純真，離言道易親。月臨清碧嶂，薄霧鎖寒筠。合國方興盛，野老仍蹙顰。凈名曾漏泄，曼室便拋珍。(神鼎揆)

江西椑樹禪師(馬祖一嗣)

道吾來相看，正趕上禪師在睡覺。道吾於是走上前去拉過被子蓋在他身上。禪師說：『作么？』 道吾說：『蓋覆。』 禪師說：『臥著的是，坐著的是？』 道吾說：『不在這兩頭。』 禪師說：『爭奈蓋覆何？』 道吾便喝了一聲。

椑樹臥起，道吾蓋覆。一喝當頭，掀翻露布。(昭覺勤)

相逢不相避，個里聊遊戲。喝

【English Translation】 English version: Composed Zen verse. Always seeking water by stirring waves. (Fojian Qin)

Zen Master Xiuxi of Tanzhou (a successor of Mazu)

Gushan asked, 'How is the Way in the purity and truth of sound and form?' The Master said, 'What are you doing, creating chaos about the Way?' Gushan then walked from east to west and stood there. The Master said, 'If it weren't like this, there would be trouble.' Gushan then walked from west to east and stood there. The Master then stepped down from the Zen platform and took two steps. Gushan grabbed him and said, 'What about the purity and truth of sound and form?' The Master then slapped him. Gushan said, 'In thirty years, there won't even be anyone to serve tea.' The Master said, 'What's the use of someone like Gushan?' Gushan laughed heartily.

Shen Dingkui commented: 'Vast marshes hide mountains, and haze can subdue leopards. Even if it exists, it's too subtle. Why didn't he wait for him to ask about the 'purity and truth of sound and form' and then strike him with a stick along with the sound? Even if Gushan had all sorts of skills, they would have to collapse and melt away. Why? Hesitation in making a decision only invites chaos.' Jinshan Quan commented: 'Big and small Gushan, a thorn in the brain stuck in a glue pot.'

Clever swallows chatter in pairs before the building, orioles sing in pairs on the trees. Because I read the meaningless words of the ancients, I casually gained another couplet. (Fojian Qin)

Two armies clash, smiling as if angry, eyebrows raised and eyes bulging. Who are the companions of streams, mountains, clouds, and moon? North, south, east, and west, completely without neighbors. (Xiatang Yuan)

Sound and form are naturally pure and true, the Way is easily approached when words are left behind. The moon shines on the clear green peaks, a light mist locks the cold bamboo. The whole country is flourishing, but the old man still frowns. Vimalakirti once leaked it, and in the Vimalakirti's room, treasures are thrown away. (Shen Dingkui)

Zen Master Bishu of Jiangxi (a successor of Mazu)

Daowu came to visit and found the Master sleeping. Daowu then went forward and pulled the blanket over him. The Master said, 'What are you doing?' Daowu said, 'Covering you.' The Master said, 'Is it the one lying down, or the one sitting?' Daowu said, 'It's not in either of those two.' The Master said, 'What about the covering?' Daowu then shouted.

Bishu lies down and gets up, Daowu covers him. A shout right on the head, overturning the exposed cloth. (Zhaojue Qin)

Meeting without avoiding, playing games in this place. Shout

一喝云。翻天覆地。(溈山智)

清秋月色十分滿。海底云犀吐復吞。光彩爛然收不得。謾勞和影倒金樽。(幻寄庭)

椑樹因道吾從外歸。師問甚麼處去來。曰親近來。師曰用簸者兩片皮作么。曰借。師曰它有從汝借無作么生。曰祇為有所以借。

覺王空云。暗抽橫骨。不借而借。明剉舌頭。借而不借。拈拄杖云。椑樹道吾鼻孔總被覺王拄杖子穿卻了也。眾中還有為二人出氣者么。復卓一下。

親近從來無近處。假借何如不借親。一輪明月光千古。勞鹿世間多少人。(靈鷲誠)

椑樹向火次。道吾問作么。師曰和合。曰恁么則當頭脫去也。師曰隔闊來多少時耶。吾便拂袖而去。

三昧真云。道吾拂袖去。肯它不肯它。還是別有道理。諸方批判無不云。一入深村。一投荒草。未免屈抑它二老。不蹋諸方途轍者。另出手眼看。山僧道。一人探頭太過。一人拂尾偏急。且要與天下人勘驗。

百靈禪師(馬祖一嗣)

一日路次見龐居士。乃問南嶽得力句曾舉向人也無。士曰曾舉來。師曰阿誰。士以手自指曰龐公。師曰直是妙德空生也讚歎不及。士卻問阿師得力句阿誰得知。師戴笠子便行。士曰善為道路。師更不回顧。

徑山杲云。者個話端。若不是龐公幾乎錯舉似

【現代漢語翻譯】 現代漢語譯本 『一喝云。翻天覆地。』（溈山智）

『清秋月色十分滿。海底云犀吐復吞。光彩爛然收不得。謾勞和影倒金樽。』（幻寄庭）

椑樹（人名）問（道）道吾（人名），『你從外面回來，去哪裡了？』 道吾說：『親近（善知識）而來。』 椑樹說：『用簸箕的兩片皮做什麼？』 道吾說：『借用。』 椑樹說：『它有讓你借的，沒有讓你借的，又該如何？』 道吾說：『正因為有，所以才借。』

覺王空（人名）說：『暗中抽取橫骨，是不借而借。明明地銼斷舌頭，是借而不借。』 拈起拄杖說：『椑樹和道吾的鼻孔都被覺王的拄杖子穿透了。』 眾人中還有為這二人出氣的嗎？』 又用拄杖敲了一下。

『親近從來沒有近處，假借哪裡比得上不借的親切。一輪明月光照千古，勞碌奔波世間多少人。』（靈鷲誠）

椑樹在烤火的時候，道吾問：『做什麼？』 椑樹說：『和合。』 道吾說：『這樣說來，就應該當頭脫去。』 椑樹說：『隔絕了多久了？』 道吾便拂袖而去。

三昧真（人名）說：『道吾拂袖而去，是肯定他還是否定他？還是另有道理？』 各方評論無不認為：『一入深村，一投荒草，未免委屈了他們二老。』 不踏襲諸方路徑的人，另出手眼來看。山僧說：『一人探頭太過，一人拂尾偏急。』 且要與天下人勘驗。

百靈禪師（人名，馬祖（人名）的弟子）

一天在路上遇見龐居士（人名），便問：『你在南嶽（地名）得力的句子，曾經向人舉過嗎？』 龐居士說：『曾經舉過。』 百靈禪師問：『向誰？』 龐居士用手指著自己說：『龐公（龐居士自稱）。』 百靈禪師說：『真是妙德（菩薩名）、空生（須菩提）也讚歎不及。』 龐居士反問：『阿師（禪師）得力的句子，誰能得知？』 百靈禪師戴上斗笠就走了。龐居士說：『善於趕路。』 百靈禪師再也不回頭。

徑山杲（人名）說：『這個話頭，如果不是龐公，幾乎就錯舉了。』

【English Translation】 English version 『A shout, and the sky and earth overturn.』 (Weishan Zhi)

『The clear autumn moon is perfectly full. The cloud rhinoceros at the bottom of the sea spits out and swallows again. The radiant light cannot be contained. It's futile to pour the golden cup with its shadow.』 (Huanji Ting)

Bi Shu (person's name) asked Daowu (person's name) after he returned from outside, 『Where did you go?』 Daowu said, 『I went to be close to (a good teacher).』 Bi Shu said, 『What do you do with the two pieces of skin of the winnowing fan?』 Daowu said, 『Borrow them.』 Bi Shu said, 『If it has something for you to borrow, and something it doesn't have for you to borrow, what should be done?』 Daowu said, 『Precisely because there is, I borrow.』

Jue Wang Kong (person's name) said, 『Secretly extracting the transverse bone is borrowing without borrowing. Clearly chopping off the tongue is borrowing and not borrowing.』 He raised his staff and said, 『Bi Shu and Daowu's nostrils have been pierced by Jue Wang's staff.』 Is there anyone among you who will stand up for these two?』 He struck the ground once with his staff.

『Being close has never been about proximity; how can borrowing compare to the intimacy of not borrowing? A round bright moon shines for thousands of years; how many people in this world toil and rush about?』 (Lingjiu Cheng)

When Bi Shu was warming himself by the fire, Daowu asked, 『What are you doing?』 Bi Shu said, 『Harmonizing.』 Daowu said, 『In that case, you should cast it off right away.』 Bi Shu said, 『How long has it been since we were separated?』 Daowu then flicked his sleeve and left.

Sanmei Zhen (person's name) said, 『Daowu flicked his sleeve and left; is he affirming or denying him? Or is there another reason?』 All opinions agree: 『Once you enter a deep village, once you throw yourself into the wilderness, you inevitably wrong these two old men.』 Those who do not follow the paths of others, look with different eyes. This mountain monk says, 『One person leans forward too much, the other flicks his tail too hastily.』 And I want to examine it with everyone in the world.

Bailing Chanshi (person's name, a disciple of Mazu (person's name))

One day, he met Pang Jushi (person's name) on the road and asked, 『Have you ever mentioned your most powerful saying from Nanyue (place name) to anyone?』 Pang Jushi said, 『I have.』 Bailing Chanshi asked, 『To whom?』 Pang Jushi pointed to himself and said, 『Pang Gong (Pang Jushi referring to himself).』 Bailing Chanshi said, 『Truly, even Miaode (Bodhisattva's name) and Kongsheng (Subhuti) cannot praise it enough.』 Pang Jushi asked in return, 『Who can know the most powerful saying of the Acharya (Zen master)?』 Bailing Chanshi put on his bamboo hat and left. Pang Jushi said, 『Good at traveling.』 Bailing Chanshi never looked back.

Jingshan Gao (person's name) said, 『If it weren't for Pang Gong, this topic would have been almost wrongly raised.』

人。雖然如是。百靈輸他一著。何故。當時若不是個破笠子。有甚面目見他龐公。　天寧琦云。百靈戴笠便行。得力句可謂分明舉似。因甚妙喜道百靈有甚面目見他龐公。也是扶強不扶弱。　天童悟云。百靈若非徑山。直饒戴破笠子也無出頭分。

潭州龍山隱山禪師(馬祖一嗣)

山居。因洞山與密師伯從山下過。見溪流菜葉。洞山曰。深山無人。因何有菜隨流。乃共撥草溪行五七里。見師羸形異貌。因相與問訊。師曰。此山無路。阇黎從何處來。洞山曰。無路且置。山主從何而入。師曰我不從雲水來。曰山主住此山多少時。師曰春秋不涉。曰山主先住此山先住。師曰不知。曰為甚麼不知。師曰我不從人天來。曰山主見何道理便住此山。師曰我見兩個泥牛斗入海。直至如今絕訊息。洞山始具威儀作禮。便問如何是主中賓。師曰青山覆白雲。曰如何是主中主。師曰長年不出戶。曰賓主相去多少。師曰長江水上波。曰賓主相見有何言說。師曰清風拂白月。洞乃辭退。師因有偈曰。三間茅屋從來住。一道神光萬境閑。莫把是非來辯我。浮生穿鑿不相干。遂燒卻庵更深入層峰焉。

天童覺云。主也云藏頂相。賓也雪壓眉棱相。去也門司有限。言說也玉振金聲。我此四句。且道與隱山是同是別。

泥牛

【現代漢語翻譯】 現代漢語譯本： 人，雖然是這樣，但百靈還是輸了他一招。為什麼呢？當時如果不是那頂破斗笠，他有什麼面目去見龐蘊（唐代著名居士）呢？ 天寧琦說，百靈戴著斗笠就走，得力之句可謂分明地揭示了出來。為什麼妙喜卻說百靈有什麼面目去見龐蘊呢？這也是扶持強者而不扶持弱者。 天童悟說，百靈如果不是徑山（徑山寺），即使戴著破斗笠也沒有出頭的機會。

潭州龍山隱山禪師（馬祖道一的弟子）

隱山禪師住在山裡。一次，洞山良價（禪宗大師）和密師伯從山下經過，看見溪流中有菜葉。洞山說：『深山裡沒有人，為什麼會有菜隨水流下來呢？』於是兩人一起撥開草叢，沿著溪流走了五六里，看見禪師形體消瘦，容貌奇異，於是互相問候。禪師說：『這座山沒有路，你們從哪裡來的？』洞山說：『沒有路暫且不說，山主是從哪裡進來的？』禪師說：『我不從雲水而來。』洞山說：『山主住在這山裡多久了？』禪師說：『春秋不涉。』洞山說：『是山主先住在這山裡，還是這座山先存在？』禪師說：『不知道。』洞山說：『為什麼不知道？』禪師說：『我不從人天而來。』洞山說：『山主見到什麼道理才住在這山裡？』禪師說：『我看見兩頭泥牛互相爭鬥，一起進入大海，直到如今都沒有訊息。』洞山這才整肅威儀，向禪師作禮，便問：『什麼是主中賓？』禪師說：『青山覆蓋白雲。』洞山說：『什麼是主中主？』禪師說：『長年不出戶。』洞山說：『賓和主相差多少？』禪師說：『長江水上波。』洞山說：『賓和主相見有什麼言語？』禪師說：『清風拂白月。』洞山於是告辭離開。禪師因此作了一首偈：『三間茅屋從來住，一道神光萬境閑。莫把是非來辯我，浮生穿鑿不相干。』於是燒掉了茅庵，更深入到深山之中。

天童覺說，主，就像云藏著頂相；賓，就像雪壓著眉棱。去，就像門司有限制；言說，就像玉振金聲。我這四句，且說與隱山是相同還是不同？

泥牛（泥做的牛）

【English Translation】 English version: Although it is so, Bailing lost a move to him. Why? If it weren't for that broken bamboo hat at the time, what face would he have to meet Layman Pang (a famous lay Buddhist in the Tang Dynasty)? Tianning Qi said, 'Bailing wearing a bamboo hat and leaving, the powerful phrase can be said to clearly reveal it.' Why did Miaoxi say, 'What face does Bailing have to meet Layman Pang?' This is also supporting the strong and not supporting the weak. Tiantong Wu said, 'If Bailing were not from Jingshan (Jingshan Temple), even if he wore a broken bamboo hat, he would have no chance to stand out.'

Zen Master Yinshan of Longshan in Tanzhou (a disciple of Mazu Daoyi)

The Zen master lived in the mountains. Once, Dongshan Liangjie (a Zen master) and Mi Shibo passed by the foot of the mountain and saw vegetable leaves in the stream. Dongshan said, 'There is no one in the deep mountains, why are there vegetable leaves flowing with the water?' So they both parted the grass and walked along the stream for five or six li, and saw the Zen master emaciated and with a strange appearance, so they greeted each other. The Zen master said, 'There is no road in this mountain, where did you come from?' Dongshan said, 'Let's put aside the matter of no road for now, where did the master of the mountain enter from?' The Zen master said, 'I do not come from clouds and water.' Dongshan said, 'How long has the master of the mountain lived in this mountain?' The Zen master said, 'I do not involve myself with the seasons.' Dongshan said, 'Did the master of the mountain live in this mountain first, or did this mountain exist first?' The Zen master said, 'I do not know.' Dongshan said, 'Why do you not know?' The Zen master said, 'I do not come from humans or gods.' Dongshan said, 'What principle did the master of the mountain see that he lives in this mountain?' The Zen master said, 'I saw two mud oxen fighting each other and entering the sea, and there has been no news of them until now.' Only then did Dongshan straighten his demeanor and pay respects to the Zen master, and then asked, 'What is the guest within the host?' The Zen master said, 'Green mountains cover white clouds.' Dongshan said, 'What is the host within the host?' The Zen master said, 'Not leaving the house for many years.' Dongshan said, 'How much difference is there between guest and host?' The Zen master said, 'Waves on the Yangtze River.' Dongshan said, 'What words are there when guest and host meet?' The Zen master said, 'A clear breeze brushes the white moon.' Dongshan then bid farewell and left. The Zen master then composed a verse: 'Three thatched huts have always been lived in, a divine light makes all realms idle. Do not use right and wrong to argue with me, worldly life and speculation are not related.' Then he burned down the thatched hut and went deeper into the deep mountains.

Tiantong Jue said, 'The host is like clouds hiding the crown of the head; the guest is like snow pressing the eyebrows. Leaving is like the gatekeeper having limitations; speech is like jade vibrating and gold sounding. These four sentences of mine, tell me, are they the same or different from Yinshan?'

Mud Ox (an ox made of mud)

入海無訊息。天上人間何處覓。謂言春去秋復來。步步乘騎得渠力。(保寧勇)

撥草瞻風海上游。海山深處葉隨流。相將行到水窮處。果見厖眉老比丘。者比丘。冷秋秋。清風為線。明月為鉤。一合乾坤作釣舟。孤峰絕頂垂綸坐。不風流處也風流。(南堂靜)

眼目高低鼻孔橫。淺深輕重不多爭。蚊虻蠆上挨肩入。鸑鷟牙根借路行。便把長河攪酥酪。敢將粟柄作禾莖。隱山未是潛身處。出沒任他烏兔更。(瞎堂遠)

宗鑒法林卷十四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十五

集云堂　編

大鑒下三世

洪州西山亮座主(馬祖一嗣)

參馬祖。祖問見說座主大講得經論是否。師曰不敢。祖曰將什麼講。師曰將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。師抗聲曰。心既講不得。虛空莫講得么。祖曰卻是虛空講得。師不肯便去。將下階。祖召座主。師回首。祖曰是什麼。師豁然大悟。便禮拜。祖曰者鈍根阿師禮拜作么。師曰。某甲所講經論將謂無人及得。今日被大師一問。平生功業一時冰消。禮謝而退。乃隱於洪州西山。更無訊息。

法眼益云。看他古人恁么慈悲教人。如今作么生會。莫聚頭曏者里妄想。

【現代漢語翻譯】 現代漢語譯本 入海后便杳無音訊，不知在天上人間何處尋覓他的軌跡。本以為春去秋來是自然規律，但他每一步的成就都得益於『渠』（指某種力量或指引）。(保寧勇)

撥開草叢，觀望風向，在海上游歷。在海山深處，落葉隨波逐流。相互扶持，一直走到水的盡頭，果然見到一位眉毛很長的老比丘（和尚）。這位比丘，清冷而肅穆，以清風為線，明月為鉤。將整個天地作為釣魚的船隻，獨自坐在孤峰頂端垂釣，即使在不風雅的地方也顯得風流倜儻。(南堂靜)

眼睛有高有低，鼻孔長得也不正。對事物的理解有深有淺，對輕重也不多做爭辯。蚊子、虻蟲、蝎子等擠在一起進入，連鸑鷟（一種水鳥）也要從牙根處借路通行。甚至敢於把長河攪成酥酪，也敢於把粟米的莖稈當作禾苗的莖稈。隱居山林還不是藏身的好地方，出沒行藏任憑日月交替。(瞎堂遠)

《宗鑒法林》卷十四 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷十五

集云堂 編

大鑒下三世

洪州西山亮座主 (馬祖一嗣)

西山亮座主參拜馬祖 (Mazu，禪宗大師)。馬祖問：『聽說座主你很擅長講解經論，是嗎？』西山亮座主回答：『不敢當。』馬祖問：『你用什麼來講解？』西山亮座主回答：『用心來講解。』馬祖說：『心就像一個表演的藝人，意就像配合藝人演奏的樂師，怎麼能講解經論呢？』西山亮座主提高聲音說：『心既然不能講解，難道虛空就能講解嗎？』馬祖說：『虛空卻可以講解。』西山亮座主不肯接受，便要離開。將要走下臺階時，馬祖叫住座主。座主回頭。馬祖問：『是什麼？』座主豁然大悟，便禮拜。馬祖說：『你這個遲鈍的阿師 (Ashi，對僧人的稱呼)，禮拜做什麼？』座主說：『我所講解的經論，自認為沒有人能比得上。今天被大師您一問，平生的功業一時像冰雪一樣消融。』於是禮謝而退，便隱居在洪州西山，從此再也沒有訊息。

法眼益 (Fayan Yi，禪宗大師) 說：『看看古人如此慈悲地教導人。現在該如何領會呢？不要聚在一起在這裡胡思亂想。』

【English Translation】 English version Once entered the sea, there is no news. Where to seek him, in heaven or on earth? Thought spring goes and autumn returns, but every step of his progress is due to the power of 'Qu' (referring to a certain force or guidance). (Baoning Yong)

Parting the grass, observing the wind, traveling on the sea. In the depths of the sea and mountains, leaves drift with the current. Supporting each other, walking to where the water ends, indeed seeing an old Bhikkhu (monk) with long eyebrows. This Bhikkhu, cold and solemn, uses the clear wind as a line, and the bright moon as a hook. Taking the entire universe as a fishing boat, sitting alone on the peak of a solitary mountain to fish, even in an unromantic place, he appears elegant and unconventional. (Nantang Jing)

Eyes are high and low, nostrils are crooked. Understanding of things is deep and shallow, and there is not much debate about the importance. Mosquitoes, gadflies, scorpions, etc., squeeze together to enter, even the Mandarin duck must borrow the road from the root of the teeth. Even daring to stir the long river into ghee, also daring to regard the stalk of millet as the stalk of rice seedlings. Hidden in the mountains is not a good place to hide, his comings and goings are left to the changing of the sun and moon. (Xiatang Yuan)

Zongjian Falin, Volume 14 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 15

Compiled by Jiyun Hall

Three Generations Under Dajian

Hongzhou Xishan Liang Zuozhu (Successor of Mazu)

Xishan Liang Zuozhu visited Mazu (Mazu, a Zen master). Mazu asked: 'I heard that you, Zuozhu, are very good at explaining scriptures and treatises, is that so?' Xishan Liang Zuozhu replied: 'I dare not claim that.' Mazu asked: 'What do you use to explain?' Xishan Liang Zuozhu replied: 'I use the mind to explain.' Mazu said: 'The mind is like a performing artist, and the intention is like a musician who accompanies the artist, how can they explain scriptures and treatises?' Xishan Liang Zuozhu raised his voice and said: 'Since the mind cannot explain, can emptiness explain?' Mazu said: 'Emptiness can explain.' Xishan Liang Zuozhu refused to accept this and was about to leave. As he was about to step down the stairs, Mazu stopped Zuozhu. Zuozhu turned his head. Mazu asked: 'What is it?' Zuozhu suddenly realized, and then bowed. Mazu said: 'You dull Ashi (Ashi, a term for monks), what are you bowing for?' Zuozhu said: 'The scriptures and treatises that I have explained, I thought that no one could compare to me. Today, being asked by you, Master, my lifelong achievements have melted away like ice and snow.' Then he bowed and retreated, and then lived in seclusion in Xishan, Hongzhou, and there was no news from then on.

Fayan Yi (Fayan Yi, a Zen master) said: 'Look at how compassionate the ancients were in teaching people. How should we understand it now? Do not gather together here and indulge in妄想 (wangxiang, delusional thinking).'

馬師瞎卻亮師眼。一入西山更不返。我有三十二藤條。寄與山中者擔板。(東山空)

昨夜月初明。柴門猶未閉。貓兒捉老鼠。引得狗兒吠。(懶庵樞)

弓弦難結鴛鴦紐。御街那栽栗棘蓬。堪笑香嚴饒舌老。今年猶勝去年窮。(正堂辨)

卻是虛空講得經。雨花狼藉曉風清。賺人深入西山後。多少阇黎又錯聽。(閑極云)

卻是虛空講得經。㼾磚瓦認正堪聽。向來扭掜娘生鼻。錯認葫蘆是帝瓶。(聞谷印)

襄州龐蘊居士(見馬祖一)

參馬祖。問不與萬法為侶者是甚麼人。祖曰待汝一口吸盡西江水即向汝道。士領旨。

育王觀云。馬大師祇知開口易。不覺舌頭長。當時若問育王。但向道直得虛空落地。自然出他一頭。何故。車不橫推。理無曲斷。　能仁鑒云。馬大師與么答話。大似不知問頭來處。致令龐公向死水裡浸殺。能仁恁么道。且道意在於何。不圖打草。祇要驚蛇。　石塔忍云。龐家個漢。大似赤貧之士。偶於十字街頭拾得一文錢。逢人便自誇富。可見俗氣未除。馬大師又如歷代簪纓孟浪公子。揮金如土。齒不關風。隨口答將來。總之老不戒性。設有人問興國。不與萬法為侶者是甚麼人。但向他道今日設齋。檀越皆是山陰道上客。祇教他應接不暇。為甚如此

【現代漢語翻譯】 現代漢語譯本 馬師（指馬祖道一，Mazu Daoyi）瞎卻亮師眼。一入西山更不返。我有三十二藤條。寄與山中者擔板。（東山空） 昨夜月初明。柴門猶未閉。貓兒捉老鼠。引得狗兒吠。（懶庵樞） 弓弦難結鴛鴦紐。御街那栽栗棘蓬。堪笑香嚴饒舌老。今年猶勝去年窮。（正堂辨） 卻是虛空講得經。雨花狼藉曉風清。賺人深入西山後。多少阇黎（指僧人，Buddhist monk）又錯聽。（閑極云） 卻是虛空講得經。㼾磚瓦認正堪聽。向來扭掜娘生鼻。錯認葫蘆是帝瓶。（聞谷印） 襄州龐蘊居士（見馬祖一） 參馬祖（Mazu）。問：『不與萬法為侶者是甚麼人？』祖曰：『待汝一口吸盡西江水即向汝道。』士領旨。 育王觀云：『馬大師（Mazu）祇知開口易，不覺舌頭長。當時若問育王，但向道直得虛空落地，自然出他一頭。何故？車不橫推，理無曲斷。』 能仁鑒云：『馬大師（Mazu）與么答話，大似不知問頭來處，致令龐公向死水裡浸殺。能仁恁么道，且道意在於何？不圖打草，祇要驚蛇。』 石塔忍云：『龐家個漢，大似赤貧之士，偶於十字街頭拾得一文錢，逢人便自誇富。可見俗氣未除。馬大師（Mazu）又如歷代簪纓孟浪公子，揮金如土，齒不關風，隨口答將來。總之老不戒性。設有人問興國，不與萬法為侶者是甚麼人？但向他道今日設齋，檀越（施主，donor）皆是山**上客。祇教他應接不暇。為甚如此？』

【English Translation】 English version Master Ma (referring to Mazu Daoyi) blinds the teacher's eyes. Once entering the Western Mountains, he never returns. I have thirty-two rattan canes. I send them to those in the mountains who carry planks. (Dongshan Kong) Last night, the moon was bright. The brushwood gate was still not closed. The cat catches the mouse, attracting the dog to bark. (Lan'an Shu) It's difficult to tie a mandarin duck knot with a bowstring. How can thorny brambles be planted on the imperial street? It's laughable that old Xiangyan is so talkative. This year is still poorer than last year. (Zhengtang Bian) It is actually the void that is lecturing on the sutra. Rain of flowers scatters, the morning breeze is clear. Deceiving people to go deep into the Western Mountains, how many acharyas (Buddhist monks) have misunderstood again. (Xianji Yun) It is actually the void that is lecturing on the sutra. Earthenware and bricks are recognized as correct and worth listening to. All along, the nose one is born with is twisted. Mistaking a gourd for a divine bottle. (Wengu Yin) Layman Pang Yun of Xiangzhou (see Mazu 1) He visited Mazu. He asked, 'What kind of person is not a companion to the myriad dharmas?' Mazu said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' The layman understood the meaning. Yu Wangguan said, 'Master Ma (Mazu) only knows that it is easy to open his mouth, but does not realize that his tongue is long. If Yu Wang were asked at that time, he would simply say that if the void falls to the ground, he will naturally come out on top. Why? A cart should not be pushed sideways, and reason should not be twisted.' Nengren Jian said, 'Master Ma (Mazu) answers like this, as if he does not know where the question comes from, causing Layman Pang to drown in stagnant water. Nengren says this, but what is the intention? Not to startle the grass, but only to scare the snake.' Shita Ren said, 'That fellow Pang is like a very poor man who accidentally picks up a coin at a crossroads and boasts of his wealth to everyone he meets. It can be seen that his vulgarity has not been removed. Master Ma (Mazu) is like a reckless young master from a family of officials for generations, spending money like water, not caring what he says, and answering whatever comes to mind. In short, the old man does not restrain his nature. If someone asks Xingguo, 'What kind of person is not a companion to the myriad dharmas?' Just tell him that today there is a vegetarian feast, and the danapati (donors) are all honored guests from the mountains. Just keep him busy. Why is this so?'

。卓拄杖云。傷心江上客。不是故鄉人。

風吹日炙露屍骸。泣問仙人覓地埋。忍俊不禁多口老。陰陽無處可安排。(保寧勇)

吸盡西江向汝道。馬師家風不草草。截流一棹破煙寒。天水同秋清渺渺。(天童覺)

一口吸盡西江水。洛陽牡丹新吐蕊。簸土揚塵無處尋。抬眸撞著自家底。(五祖演)

大海波濤闊。小人方寸深。海枯終見底。人死不知心。(鼓山圭)

一口吸盡西江水。鷓鴣啼在深花里。自有知音笑點頭。由來不入聾人耳。(寶峰照)

一口吸盡西江水。龐老不曾明自己。爛醉如泥膽似天。鞏縣茶瓶三隻㭰。(松源岳)

密怛哩呱。密呾哩智。開口動舌。是甚滋味。㘞你莫癡。(簡堂機)

秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上揚州。(㑃堂仁)

凈裸裸。赤灑灑。沒可把喏。可知禮也。(退庵休)

一口吸盡西江水。千手大悲提不起。碓㭰生花春晝長。貍奴白牯皆歡喜。(普庵玉)

龐公問馬祖。不昧本來人。請師高著眼。祖直下覷。公曰。一種沒絃琴。惟師彈得妙。祖直上覷。公乃作禮。祖歸方丈。公隨後入曰。適來弄巧成拙。

云峰悅云。且道是賓家弄巧成拙。主家弄巧成拙。若揀得出。三十棒一棒也較不

【現代漢語翻譯】 現代漢語譯本： 拄著枴杖說：『傷心的江上客人，不是我的故鄉人。』（卓） 風吹日曬，屍骨暴露荒野，悲傷地詢問仙人，哪裡可以埋葬？忍不住笑出聲來，多嘴的老人啊，陰陽兩界，哪裡有地方可以安排？』（保寧勇） 『一口吸盡整個西江，我來告訴你，馬祖（Mazu，禪宗大師）的家風可不是馬馬虎虎。截斷水流，一篙劃破煙霧寒冷，天水相連，秋色清澈渺茫。』（天童覺） 『一口吸盡西江水，洛陽的牡丹花新開了花蕊。揚起塵土，無處可尋，抬頭一看，撞見了自己的本來面目。』（五祖演） 『大海波濤寬闊，小人的心胸卻狹隘深沉。大海枯竭終究能見到海底，人心死了卻無法知曉。』（鼓山圭） 『一口吸盡西江水，鷓鴣在盛開的鮮花中啼叫。自有知音笑著點頭，從來不入耳聾之人的耳朵。』（寶峰照） 『一口吸盡西江水，龐蘊（Pang Yun，唐代禪者）老翁卻不曾明白自己。爛醉如泥，膽子大如天，鞏縣的茶瓶，三隻傾斜。』（松源岳） 『密怛哩呱（Midadli Gū，意義不明），密呾哩智（Midadli Zhì，意義不明）。開口動舌，是什麼滋味？閉嘴吧，你別癡心妄想了。』（簡堂機） 『秤錘也能榨出油，閒言碎語都停止吧。腰纏十萬貫錢，騎著仙鶴上揚州。』（㑃堂仁） 『乾乾淨淨，赤裸裸的，沒有什麼可以推辭的。這才是真正的禮儀啊。』（退庵休） 『一口吸盡西江水，千手大悲也提不起來。石臼開花，春日漫長，小貓和白牛都歡喜。』（普庵玉） 龐蘊（Pang Yun，唐代禪者）問馬祖（Mazu，禪宗大師）：『不昧本來面目的人。請老師高明地看一看。』馬祖直接向下看。龐蘊說：『就像一種沒有弦的琴，只有老師您才能彈奏得如此巧妙。』馬祖直接向上看。龐蘊於是作揖行禮。馬祖回到方丈室。龐蘊隨後進入說：『剛才真是弄巧成拙了。』 云峰悅（Yunfeng Yue，禪師名號）說：『那麼，到底是客人弄巧成拙，還是主人弄巧成拙？如果能分辨出來，三十棒，一棒也不能少。』

【English Translation】 English version: Leaning on his staff, he said, 'A sorrowful traveler on the river, not a person from my hometown.' (Zhuo) 'The wind blows and the sun scorches, exposing corpses in the wilderness. Sadly asking the immortals, where can they be buried? Unable to suppress a smile, the talkative old man, where in the realms of yin and yang can a place be arranged?' (Baoning Yong) 'Swallowing the entire West River in one gulp, I tell you, the family style of Mazu (Master Ma, a Chan master) is not careless. Cutting off the flow, a single oar breaks through the cold mist, the sky and water share the autumn, clear and boundless.' (Tiantong Jue) 'Swallowing the entire West River in one gulp, the peonies of Luoyang newly bloom. Scattering dust and raising dirt, nowhere to be found, look up and bump into your own original face.' (Wuzu Yan) 'The ocean waves are vast, but the heart of a petty person is deep and narrow. The ocean will eventually dry up and reveal its bottom, but when a person dies, their heart cannot be known.' (Gushan Gui) 'Swallowing the entire West River in one gulp, the partridge sings in the midst of blooming flowers. Naturally, there are kindred spirits who smile and nod, never entering the ears of the deaf.' (Baofeng Zhao) 'Swallowing the entire West River in one gulp, old man Pang Yun (Pang Yun, a Chan practitioner of the Tang Dynasty) never understood himself. Drunk as mud, with courage like the sky, the tea bottles of Gong County, three of them tilted.' (Songyuan Yue) 'Midadli Gū (meaning unknown), Midadli Zhì (meaning unknown). Opening your mouth and moving your tongue, what is the taste? Shut up, don't be delusional.' (Jiantang Ji) 'The weight can squeeze out oil, stop the idle chatter. With ten thousand strings of cash around your waist, ride a crane to Yangzhou.' (㑃tang Ren) 'Completely naked, stark naked, nothing to decline. This is true propriety.' (Tuian Xiu) 'Swallowing the entire West River in one gulp, even the Thousand-Handed Avalokiteśvara cannot lift it. The mortar blooms, the spring day is long, the kitten and the white cow are all delighted.' (Pu'an Yu) Pang Yun (Pang Yun, a Chan practitioner of the Tang Dynasty) asked Mazu (Master Ma, a Chan master): 'A person who is not ignorant of their original face. Please, teacher, take a high-minded look.' Mazu looked directly down. Pang Yun said, 'It's like a stringless zither, only you, teacher, can play it so wonderfully.' Mazu looked directly up. Pang Yun then bowed and paid his respects. Mazu returned to his room. Pang Yun followed him in and said, 'Just now, I was being clever but made a fool of myself.' Yunfeng Yue (Yunfeng Yue, a Chan master's name) said, 'Then, was it the guest who was being clever and made a fool of himself, or the host who was being clever and made a fool of himself? If you can discern it, thirty blows, not one less.'

得。若揀不出。明年更有新條在。惱亂春風卒未休。　瑯玡覺云。一夜作竊。不覺天曉。　智海逸云。二老漢。一個開口了合不得。一個合口了開不得。更有一個未欲說破。乃呵呵大笑歸方丈。　徑山杲云。馬大師覷上覷下則不無。爭奈昧卻本來人。居士雖然禮拜。也是囫圇吞個棗。馬師歸方丈。士隨後入云適來弄巧成拙。救得一半。　云居莊云。我要問龐公。喚什麼作本來人。喚什麼作沒絃琴。拈拄杖云。不是放過馬大師。直是不欲說破。卓一下。　萬峰藏云。馬大師者回被俗子擒下也。　棲霞成云。龐公若無後語。幾被馬大師瞞過。祇如末後禮拜。馬祖便歸方丈。者里還有人勘得破么。若勘得破。許你具衲僧眼。

龐公見丹霞來。霞作走勢。公曰猶是拋身勢。作么生是顰呻勢。霞便坐。公向前以拄杖畫個七字。于下畫個一字。曰因七見一。見一忘七。霞便起去。公曰更坐少時。猶有第二句在。霞曰曏者里著得語么。公遂哭出去。

因七見一。見一忘七。月在中央。天無四壁。十方虛空。掃蹤滅跡。通身是口說不出。青黃碧綠亂搽抹。嗄。(南堂靜)

因七見一。尋蹤訪跡。見一忘七。青天白日。第二句中因兇得吉。劍掛虛堂歸去來。忠義之言難可失。哀哀哀。(方庵顯)

龐公訪丹霞。

【現代漢語翻譯】 現代漢語譯本： 得。如果揀選不出來，明年還有新的枝條在。擾亂春風終究不會停止。（瑯玡覺云禪師說：）如同小偷一夜作案，不知不覺天亮了。（智海逸云禪師說：）兩個老漢，一個張開了嘴卻合不上，一個合上了嘴卻張不開。還有一個不想說破，於是呵呵大笑回到方丈。（徑山杲禪師說：）馬祖大師上上下下地觀察，並非沒有道理，只是昧卻了本來人。居士雖然禮拜，也是囫圇吞棗。馬祖大師回到方丈，居士隨後進入說，剛才弄巧成拙，只救回了一半。（云居莊禪師說：）我要問龐蘊居士，把什麼叫做本來人？把什麼叫做無絃琴？拿起拄杖說，不是放過馬祖大師，只是不想說破。卓了一下。（萬峰藏禪師說：）馬祖大師這次被俗人擒住了。（棲霞成禪師說：）龐蘊居士如果沒有後來的話語，幾乎被馬祖大師瞞過了。就像最後禮拜，馬祖便回到方丈，這裡還有人能勘破嗎？如果能勘破，就允許你具有衲僧的眼力。

龐蘊居士見到丹霞天然禪師來訪，丹霞天然禪師做出奔走的姿勢。龐蘊居士說：『仍然是拋身勢，怎樣才是顰呻勢？』丹霞天然禪師便坐下。龐蘊居士向前用拄杖畫了個『七』字，在下面畫了個『一』字，說：『因七見一，見一忘七。』丹霞天然禪師便起身離去。龐蘊居士說：『再坐一會兒，還有第二句在。』丹霞天然禪師說：『在這裡能說得上話嗎？』龐蘊居士於是哭著出去。

因七見一，見一忘七，月在中央，天無四壁，十方虛空，掃蹤滅跡，通身是口說不出，青黃碧綠亂塗抹。嗄！（南堂靜禪師）

因七見一，尋蹤訪跡，見一忘七，****。第二句中因兇得吉，劍掛虛堂歸去來，忠義之言難可失。哀哀哀！（方庵顯禪師）

龐蘊居士拜訪丹霞天然禪師。

【English Translation】 English version: Got it. If you can't pick them out, there will be new branches next year. Disturbing the spring breeze will not stop. (Langya Jueyun said:) Like a thief committing a crime all night, unknowingly it dawns. (Zhihai Yiyun said:) Two old men, one opens his mouth but can't close it, and the other closes his mouth but can't open it. There is another who doesn't want to reveal it, so he laughs heartily and returns to his abbot's room. (Jingshan Gao said:) Master Ma (Mazu Daoyi) looks up and down, not without reason, but he obscures the original person. Although the layman bows, it is also swallowing a date whole. Master Ma (Mazu Daoyi) returns to his abbot's room, and the layman follows him in, saying that he had just overreached himself and only saved half of it. (Yunju Zhuang said:) I want to ask Layman Pang (Pang Yun), what is called the original person? What is called the stringless zither? He picks up his staff and says, it's not that I'm letting Master Ma (Mazu Daoyi) go, it's just that I don't want to reveal it. He strikes it once. (Wanfeng Zang said:) Master Ma (Mazu Daoyi) was captured by a layman this time. (Qixia Cheng said:) If Layman Pang (Pang Yun) had no later words, he would have almost been deceived by Master Ma (Mazu Daoyi). Just like the final bow, Mazu (Mazu Daoyi) returns to his abbot's room, is there anyone here who can see through it? If you can see through it, you are allowed to have the eyes of a monk.

Layman Pang (Pang Yun) saw Danxia (Danxia Tianran) coming to visit, Danxia (Danxia Tianran) made a gesture of running away. Layman Pang (Pang Yun) said, 'It's still a throwing-away gesture, what is a frowning gesture?' Danxia (Danxia Tianran) then sat down. Layman Pang (Pang Yun) stepped forward and drew a 'seven' with his staff, and drew a 'one' below it, saying, 'Seeing one through seven, forgetting seven upon seeing one.' Danxia (Danxia Tianran) then got up and left. Layman Pang (Pang Yun) said, 'Sit for a while longer, there is still a second sentence.' Danxia (Danxia Tianran) said, 'Can one say anything here?' Layman Pang (Pang Yun) then cried and went out.

Seeing one through seven, forgetting seven upon seeing one, the moon is in the center, the sky has no four walls, the ten directions are empty, sweeping away all traces, the whole body is a mouth but cannot speak, blue, yellow, green are smeared randomly. Ah! (Nantang Jing)

Seeing one through seven, seeking traces and visiting, forgetting seven upon seeing one, ****. In the second sentence, good fortune comes from misfortune, the sword hangs in the empty hall, returning home, words of loyalty and righteousness are hard to lose. Alas, alas, alas! (Fang'an Xian)

Layman Pang (Pang Yun) visits Danxia (Danxia Tianran).

于霞前立少時便出去。霞不顧。公卻來坐。霞卻來士前立少時。便歸方丈。公曰汝出我入未有事在。曰老翁出出入入有甚了期。公曰略無些子慈悲。曰引得個漢到者田地。公曰把甚麼引。霞拈起公幞頭曰。恰似一個師僧。公拈幞頭安霞頭上曰。恰似一個俗人。霞應諾三聲。公曰猶有些子氣息在。霞拋下幞頭曰。大似個烏紗巾。公亦應諾三聲曰。昔時氣息爭解忘得。公彈指三下曰動天動地。

一出一入。徐行款步。庠序威儀。風流俏措。互換誰分僧俗。禮義于茲富足。(正覺逸)

燒木佛老。有甚心肝。賣笊籬翁。家破人殘。相追相逐。相激相歡。難難。倚天長劍兮射斗光寒。攪海蒼龍兮不觸波瀾。看看。家家有路透長安。(南堂靜)

龐公見丹霞來。遂不語亦不起。霞乃提起拂子。公便拈起槌子。霞曰祇與么更別有在。公曰此回見師不似於前。曰不妨減人聲價。公曰本來要折倒汝一上。曰與么則啞卻天然口去。公曰。汝啞卻本分。猶累我啞卻。霞擲下拂子便行。公召然阇黎。霞不顧。公曰不惟患啞兼亦患聾。

動弦別曲。葉落知秋。聾盲槌拂。彼此相酬。有意氣時添意氣。不風流處也風流。(涂毒策)

掛角𦏰羊亡氣息。倚天長劍用無痕。纖波不動寒蟾影。無限魚龍暗吐吞。(正覺顯

{ "translations": [ "現代漢語譯本", "丹霞（Danxia，人名）先前站立，過了一會兒便出去了。龐蘊（Pang Yun，人名）不理會。龐蘊卻過來坐下。丹霞又來到龐蘊面前站了一會兒，便回到方丈室。龐蘊說：『你出去我進來，還沒有什麼事情發生。』丹霞說：『老翁你這樣出出入入，有什麼了結的時候？』龐蘊說：『一點慈悲心都沒有。』丹霞說：『引得一個漢子到這種地步。』龐蘊說：『用什麼引來的？』丹霞拿起龐蘊的頭巾說：『恰似一個和尚。』龐蘊拿起頭巾戴在丹霞頭上說：『恰似一個俗人。』丹霞應諾三聲。龐蘊說：『還有些氣息在。』丹霞拋下頭巾說：『大似個烏紗帽。』龐蘊也應諾三聲說：『昔日的氣息怎麼能忘記得了。』龐蘊彈指三下說：『動天動地。』", "", "一出一入，徐徐而行，舉止安詳，威儀具備，風流倜儻，互換身份，誰能分辨僧俗？禮義在此顯得富足。（正覺逸評）", "", "燒木佛的老翁，有什麼心肝？賣笊籬的老翁，家破人亡。互相追逐，互相激勵，互相歡喜。難啊難。倚天的長劍啊，射出的光芒寒冷。攪動大海的蒼龍啊，不觸動一絲波瀾。看看。家家都有路通往長安。（南堂靜評）", "", "龐蘊看見丹霞來了，於是既不說話也不起身。丹霞於是提起拂塵。龐蘊便拿起槌子。丹霞說：『只是這樣，還是另有玄機？』龐蘊說：『這次見你，和以前不一樣了。』丹霞說：『不妨減損人的聲價。』龐蘊說：『本來想要折服你一次。』丹霞說：『這樣說來，豈不是要啞了天然之口？』龐蘊說：『你啞了本分，還連累我啞了。』丹霞扔下拂塵便走。龐蘊叫道：『然阇黎（Ran Sheli，人名）！』丹霞不回頭。龐蘊說：『不只患了啞病，還患了耳聾。』", "", "撥動琴絃，另奏新曲，葉落而知秋來。耳聾眼盲，槌子拂塵，彼此酬答。有意氣的時候更添意氣，不風流的地方也顯得風流。（涂毒策評）", "", "掛在角上的羊失去了氣息，倚天的長劍使用起來不留痕跡。微波不動，寒冷的月亮倒映其中，無數的魚龍在暗中吞吐。（正覺顯評）" ], "english_translations": [ "English version", 'Danxia (Danxia, a person\'s name) stood there earlier, and after a while, he went out. Pang Yun (Pang Yun, a person\'s name) ignored him. Pang Yun came over and sat down. Danxia came to Pang Yun again and stood for a while, then returned to his abbot\'s room. Pang Yun said, \'You go out and I come in, and nothing has happened yet.\' Danxia said, \'Old man, what is the end of your coming in and out like this?\' Pang Yun said, \'There is no compassion at all.\' Danxia said, \'Leading a man to this point.\' Pang Yun said, \'What did you use to lead him?\' Danxia picked up Pang Yun\'s turban and said, \'It looks just like a monk.\' Pang Yun picked up the turban and put it on Danxia\'s head, saying, \'It looks just like a layman.\' Danxia responded three times. Pang Yun said, \'There is still some breath left.\' Danxia threw down the turban and said, \'It looks very much like a black gauze hat.\' Pang Yun also responded three times, saying, \'How can the breath of the past be forgotten.\' Pang Yun snapped his fingers three times, saying, \'Heaven and earth are shaken.\'', "", 'One out and one in, walking slowly, dignified demeanor, graceful bearing, exchanging identities, who can distinguish between monks and laymen? Propriety and righteousness are abundant here. (Zhengjue Yi\'s comment)', "", 'The old man who burns wooden Buddhas, what kind of heart does he have? The old man who sells bamboo sieves, his family is ruined. Chasing each other, encouraging each other, rejoicing with each other. Difficult, difficult. The sword leaning against the sky, the light it shoots is cold. The azure dragon stirring the sea does not touch a single wave. Look, look. Every family has a road leading to Chang\'an. (Nantang Jing\'s comment)', "", 'Pang Yun saw Danxia coming, so he neither spoke nor got up. Danxia then picked up the whisk. Pang Yun then picked up the mallet. Danxia said, \'Is it just like this, or is there another mystery?\' Pang Yun said, \'Seeing you this time is different from before.\' Danxia said, \'It doesn\'t matter if you diminish people\'s reputation.\' Pang Yun said, \'I originally wanted to subdue you once.\' Danxia said, \'In that case, wouldn\'t it be silencing the natural mouth?\' Pang Yun said, \'You are silent about your duty, and you are also implicating me in being silent.\' Danxia threw down the whisk and left. Pang Yun called out, \'Ran Sheli (Ran Sheli, a person\'s name)!\' Danxia did not turn back. Pang Yun said, \'Not only is he suffering from dumbness, but he is also suffering from deafness.\'', "", 'Plucking the strings, playing a new tune, knowing autumn by the falling leaves. Deaf and blind, mallet and whisk, repaying each other. When there is intention, add more intention, and even where there is no elegance, there is elegance. (Tudu Ce\'s comment)', "", 'The sheep hanging on the horn loses its breath, the sword leaning against the sky is used without a trace. The ripples are still, the cold moon is reflected in it, and countless fish and dragons are secretly swallowing and spitting. (Zhengjue Xian\'s comment)' ] }

)

龐公因辭藥山。山命十禪客相送至門首。公乃指空中雪曰。好雪片片不落別處。有全禪客曰落在甚處。公遂與一掌。全曰也不得草草。公曰。恁么稱禪客。閻羅老子未放你在。曰居士作么生。公又掌曰。眼見如盲。口說如啞。

翠峰顯云。好雪片片不落別處。但握雪團便打。　云居悟云。若人問云居。落在什麼處。即向伊道。落在雪裡。大眾會么。　磬山修云。我若作全禪客。待道好雪片片不落別處。便好云不落別處則且置。你道在什麼處來。他擬開口。驀面便掌。教者老漢別有生涯始得。　青龍斯云。盡謂全禪客被他龐公折挫一上。殊不知龐老兒被全禪客生生陷在雪坑裡。至今出頭不得。

雪團打。雪團打。龐老機關沒可把。天上人間不自知。眼裡耳里絕瀟灑。瀟灑絕。碧眼胡僧難辨別。(翠峰顯)

落在雪裡。不犯腳手。釘㭰鐵舌。也難下口。揮掌雪團劈面來。打著金剛腦背後。(云居悟)

三尺寒光射鬥牛。莫耶提處鬼神愁。蠻𡗝不識將軍令。誤入重圍血頸流。(冶父川)

頭上漫漫。腳下漫漫。拄定即易。瞥轉還難。金剛寶劍逼人寒。不墮機鋒句外看。(石溪月)

龐公曰。有男不婚。有女不嫁。大家團圞頭。共說無生話。

楊無為別云。男大須婚。

女大須嫁。討甚閑工夫。更說無生話。　百丈源云。兩個漢雖則聲調不同。要且舌頭皆一。今日有一人。男也婚。女也嫁。逢僧喜說無生話。人間不問幾千秋。但覺乾坤粟米大。富與貴。榮與華。太虛空中之乎者也。獨有當戶青山。原是一幅圖畫。乃以拂子空中畫一畫。

收拾山雲海月情。團圞鼻直與眉橫。龜毛拂子兔角杖。敲得虛空嚗嚗聲。(石溪月)

春至花開。秋後葉落。父子團圞。識甚好惡。(枯禪鏡)

不說是。不說非。揚眉瞬目。奸里放癡。父慈子孝無他事。渾家一味討便宜。(尼閑林英)

龐公曰。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是聖賢。了事凡夫。

徑山杲云。白滴滴。青寥寥。水不能濡。火不能燒。是個甚麼。切不得問著。問著瞎卻你眼。以拄杖擊香臺一下。　天寧琦云。要作了事凡夫。更須進前三步。法林音云。要作了事凡夫。直須退後三步。　薦福如雲。楚石道要作了事凡夫更須進前三步。且作么生進。五老云。九江水。卷舒出沒太虛中。究竟在吾皇化里。

龐公曰。十方同聚會。個個學無為。此是選佛場。心空及第歸。

天童杰云。十方同聚會。鐵壁銀山。個個學無為。日月照臨。此是選佛場。龍蛇溷雜。心空及第歸。凡聖

【現代漢語翻譯】 現代漢語譯本： 女子大了就應該出嫁，還費什麼閑工夫？又說什麼『無生』的空話！ 百丈源禪師說：『這兩個人雖然聲調不同，但舌頭卻是一個。今天有這麼一個人，男的要娶，女的要嫁，遇到僧人就喜歡說『無生』的話。人間的事情不問經歷了多少個秋天，只覺得乾坤像粟米那麼大。富貴榮華，都像太虛空中『之乎者也』的空談。只有眼前的青山，原本就是一幅圖畫。』於是用拂塵在空中畫了一下。

收拾山雲海月的情致，團團圓圓，鼻直眉橫。用烏龜毛做的拂子，兔子角做的枴杖，敲得虛空發出『嚗嚗』的聲音。（石溪月禪師）

春天來了花就開，秋天過後葉子落。父子團聚，知道什麼是好，什麼是壞。（枯禪鏡禪師）

不說『是』，不說『非』，揚眉眨眼，裝傻充愣。父慈子孝沒有其他事情，全家一味地想佔便宜。（尼閑林英禪師）

龐蘊居士說：『心像境一樣，沒有實在，也沒有虛假。有也不管，無也不拘。不是聖賢，是了卻事情的凡夫。』

徑山杲禪師說：『白茫茫，青幽幽，水不能浸濕，火不能燒。這是個什麼？千萬不要問，問了會瞎了你的眼。』用拄杖敲了一下香臺。天寧琦禪師說：『要作了卻事情的凡夫，更要向前三步。』法林音禪師說：『要作了卻事情的凡夫，必須向後退三步。』薦福如禪師說：『楚石禪師說要作了卻事情的凡夫更要向前三步，那麼怎麼向前呢？』五老禪師說：『九江的水，捲起舒展，出沒在太虛空中，最終還是在吾皇的教化里。』

龐蘊居士說：『十方大眾聚集在一起，個個學習『無為』。這裡是選佛的場所，心空了就能及第歸來。』

天童杰禪師說：『十方大眾聚集在一起，像鐵壁銀山一樣堅固。個個學習『無為』，日月照耀。這裡是選佛的場所，龍蛇混雜。心空了就能及第歸來，超越凡聖。』 English version: A woman should marry when she is of age. Why waste idle time? And further speak of 'no-birth' (Wusheng, unproduced, unborn, referring to the ultimate reality beyond birth and death) talk! Chan Master Baizhangyuan said: 'Although these two people have different tones, their tongues are one. Today there is such a person, the man wants to marry, the woman wants to be married, and when they meet a monk, they like to talk about 'no-birth'. Human affairs do not ask how many autumns have passed, only feel that the universe is as big as a grain of millet. Wealth and honor are like empty talk of 'zhī hū zhě yě' (meaningless classical expressions) in the void. Only the green mountains in front of the door are originally a picture.' Then he drew in the air with a whisk.

Collecting the sentiments of mountain clouds and sea moon, round and complete, nose straight and eyebrows horizontal. A whisk made of tortoise hair, a staff made of rabbit horn, knocking the void with 'pop pop' sounds. (Chan Master Shixiyue)

When spring comes, flowers bloom, and after autumn, leaves fall. Father and son reunite, knowing what is good and what is bad. (Chan Master Kuzhanjing)

Not saying 'yes', not saying 'no', raising eyebrows and winking, feigning foolishness in cunning. Father's kindness and son's filial piety have no other matters, the whole family single-mindedly seeks advantages. (Chan Master Nixian Linying)

Pang Gong (Layman Pang, a famous Buddhist layman) said: 'The mind is like the mirror, neither real nor empty. Not caring about existence, not restrained by non-existence. Not a sage, but an ordinary person who has finished his affairs.'

Chan Master Jingshan Gao said: 'White and vast, green and serene, water cannot wet it, fire cannot burn it. What is this? Do not ask about it, asking will blind your eyes.' He struck the incense table once with his staff. Chan Master Tianning Qi said: 'To be an ordinary person who has finished his affairs, one must take three steps forward.' Chan Master Falin Yin said: 'To be an ordinary person who has finished his affairs, one must take three steps back.' Chan Master Jianfu Ru said: 'Chan Master Chushi said that to be an ordinary person who has finished his affairs, one must take three steps forward, so how to move forward?' Chan Master Wulao said: 'The water of Jiujiang (Jiujiang River), rolling and stretching, emerging and disappearing in the void, ultimately remains within the Emperor's teachings.'

Pang Gong (Layman Pang, a famous Buddhist layman) said: 'The ten directions gather together, everyone learning 'non-action' (Wuwei, non-doing, effortless action). This is the selection ground for Buddhas, and returning home with an empty mind is the highest achievement.'

Chan Master Tiantong Jie said: 'The ten directions gather together, like iron walls and silver mountains. Everyone learning 'non-action', the sun and moon illuminate. This is the selection ground for Buddhas, dragons and snakes mixed together. Returning home with an empty mind is the highest achievement, transcending the ordinary and the sacred.'

【English Translation】 English version: A woman should marry when she is of age. Why waste idle time? And further speak of 'no-birth' (Wusheng, unproduced, unborn, referring to the ultimate reality beyond birth and death) talk! Chan Master Baizhangyuan said: 'Although these two people have different tones, their tongues are one. Today there is such a person, the man wants to marry, the woman wants to be married, and when they meet a monk, they like to talk about 'no-birth'. Human affairs do not ask how many autumns have passed, only feel that the universe is as big as a grain of millet. Wealth and honor are like empty talk of 'zhī hū zhě yě' (meaningless classical expressions) in the void. Only the green mountains in front of the door are originally a picture.' Then he drew in the air with a whisk.

Collecting the sentiments of mountain clouds and sea moon, round and complete, nose straight and eyebrows horizontal. A whisk made of tortoise hair, a staff made of rabbit horn, knocking the void with 'pop pop' sounds. (Chan Master Shixiyue)

When spring comes, flowers bloom, and after autumn, leaves fall. Father and son reunite, knowing what is good and what is bad. (Chan Master Kuzhanjing)

Not saying 'yes', not saying 'no', raising eyebrows and winking, feigning foolishness in cunning. Father's kindness and son's filial piety have no other matters, the whole family single-mindedly seeks advantages. (Chan Master Nixian Linying)

Pang Gong (Layman Pang, a famous Buddhist layman) said: 'The mind is like the mirror, neither real nor empty. Not caring about existence, not restrained by non-existence. Not a sage, but an ordinary person who has finished his affairs.'

Chan Master Jingshan Gao said: 'White and vast, green and serene, water cannot wet it, fire cannot burn it. What is this? Do not ask about it, asking will blind your eyes.' He struck the incense table once with his staff. Chan Master Tianning Qi said: 'To be an ordinary person who has finished his affairs, one must take three steps forward.' Chan Master Falin Yin said: 'To be an ordinary person who has finished his affairs, one must take three steps back.' Chan Master Jianfu Ru said: 'Chan Master Chushi said that to be an ordinary person who has finished his affairs, one must take three steps forward, so how to move forward?' Chan Master Wulao said: 'The water of Jiujiang (Jiujiang River), rolling and stretching, emerging and disappearing in the void, ultimately remains within the Emperor's teachings.'

Pang Gong (Layman Pang, a famous Buddhist layman) said: 'The ten directions gather together, everyone learning 'non-action' (Wuwei, non-doing, effortless action). This is the selection ground for Buddhas, and returning home with an empty mind is the highest achievement.'

Chan Master Tiantong Jie said: 'The ten directions gather together, like iron walls and silver mountains. Everyone learning 'non-action', the sun and moon illuminate. This is the selection ground for Buddhas, dragons and snakes mixed together. Returning home with an empty mind is the highest achievement, transcending the ordinary and the sacred.'

同居。驀拈拄杖橫按云。龐居士在者里坐地。是汝諸人還見么。遂擲下云。三生六十劫。

幞頭塵土靴爛破。選佛場中無兩個。若道心空及第歸。頂上一槌難放過。(佛慧泉)

風月山川共一家。誰來語下定龍蛇。太白不曾登便殿。筆頭昨夜自生花。(心聞賁)

喪盡生涯賣笊籬。白拈伙里討便宜。看來伎倆祇如此。也道心空及第歸。(佛照光)

龐公曰。護生須是殺。殺盡始安居。會得箇中意。鐵船水上浮。

昭覺勤云。且道殺個什麼。殺眾生物命。凡夫見解。殺六賊煩惱。座主見解。殺佛殺祖。大闡提人見解。衲僧分上。畢竟殺個什麼。　徑山琰云。祇知開口易。不覺舌頭長。

龐公一日曰。難難。十擔油麻樹上攤。婆應聲曰。易易。百草頭邊祖師意。靈照曰。也不難。也不易。饑來吃飯困來睡。

徑山杲云。三個俗漢同行不同步。同得不同失。雖然。笑殺旁觀。　大覺升云。三個俗漢好各與三十。何故。者是什麼所在。說難說易。即今還有出得難易者么。設有。也是臘月扇子。　理安洸云。雖則家肥生孝子。國霸產謀臣。理安若在。痛與三十。免致分疆列界。

口子喃喃略不休。卻把笊籬作伙游。有個女兒不肯嫁。他年定作老丫頭。(懶庵樞)

冤家

【現代漢語翻譯】 現代漢語譯本： 同居。（禪師）突然拿起拄杖，橫放在地上說：『龐居士（Layman Pang）就在這裡坐著，你們這些人還看見嗎？』 隨即扔下拄杖說：『經歷了三生六十劫。』

頭巾蒙著塵土，鞋子也破爛了，選佛場中沒有兩個（像他這樣的人）。如果說心空就能及第而歸，頭上挨一棒也難以放過。（佛慧泉）

風月山川本就是一家，誰能在言語下定論龍蛇（比喻高下）。太白金星不曾登上便殿，筆頭昨夜卻自己生出花來。（心聞賁）

耗盡家產賣笊籬，想在白手起家的人群里討便宜。看來他的伎倆也只不過如此，還說什麼心空就能及第而歸。（佛照光）

龐公說：『護生必須是殺，殺盡才能安居。會得其中的意思，鐵船也能在水上漂浮。』

昭覺勤說：『那麼要殺什麼呢？殺眾生的性命，這是凡夫的見解。殺六賊煩惱，這是座主的見解。殺佛殺祖，這是大闡提人（指斷善根的人）的見解。衲僧（指僧人）的本分，到底要殺什麼？』 徑山琰說：『只知道開口容易，不覺得舌頭太長。』

龐公有一天說：『難啊難，十擔油麻撒在樹上。』 婆（指龐婆）應聲說：『易啊易，百草頭上都是祖師意。』 靈照（指龐靈照）說：『也不難，也不易，餓了就吃飯，困了就睡覺。』

徑山杲說：『三個俗人同行卻不同步，同得卻不同失。雖然如此，笑煞了旁觀者。』 大覺升說：『三個俗人，不如各給他們三十（棒）。為什麼？這是什麼地方？說難說易。現在還有能超出難易之外的人嗎？即使有，也是臘月的扇子（比喻無用）。』 理安洸說：『雖然家肥會生孝子，國霸會產謀臣。如果理安在，就痛打他們三十（棒），免得他們分疆列界。』

口裡喃喃說個不停，卻把笊籬當成夥伴一起遊玩。有個女兒不肯嫁人，他年必定成為老丫頭。（懶庵樞）

冤家

English version: Living together. (The Zen master) suddenly picked up his staff, held it horizontally and said, 'Layman Pang (Pang Ju-shi) is sitting right here, can you all see him?' Then he threw down the staff and said, 'Having gone through three lives and sixty kalpas (aeons).'

The turban is covered in dust, and the boots are tattered. There aren't two like him in the Buddha selection field. If you say that emptiness of mind allows you to pass the exam and return home, it's hard to escape a blow to the head. (Fo Hui Quan)

The wind, the moon, the mountains, and the rivers are all one family. Who can determine the dragon or the snake (metaphor for high and low) with words? Venus (Tai Bai) has never ascended to the main hall, yet the tip of the pen blossomed on its own last night. (Xin Wen Ben)

Having exhausted his livelihood selling bamboo baskets, he seeks to gain an advantage among those who start with nothing. It seems his tricks are only this much, yet he still says that emptiness of mind allows him to pass the exam and return home. (Fo Zhao Guang)

Layman Pang said, 'To protect life, one must kill. Only by killing completely can one live in peace. Understanding the meaning within, an iron boat can float on water.'

Zhao Jue Qin said, 'Then what should be killed? Killing the lives of sentient beings is the view of ordinary people. Killing the six thieves of affliction is the view of the lecturer. Killing the Buddha and the Patriarch is the view of the Icchantika (those who have severed their roots of goodness). As for the duty of a monk (Na Seng), what exactly should be killed?' Jing Shan Yan said, 'Only knowing that it's easy to open your mouth, not realizing that your tongue is too long.'

One day, Layman Pang said, 'Difficult, difficult, ten loads of sesame seeds spread on a tree.' His wife (Po) responded, 'Easy, easy, the Patriarch's meaning is at the tip of every blade of grass.' Ling Zhao (Pang Lingzhao, his daughter) said, 'Neither difficult nor easy, when hungry, eat; when tired, sleep.'

Jing Shan Gao said, 'Three laymen walk together but not in step, gaining together but not losing together. Even so, it makes the onlookers laugh.' Da Jue Sheng said, 'It would be better to give each of the three laymen thirty (blows). Why? What kind of place is this? Saying difficult, saying easy. Is there anyone who can go beyond difficulty and ease right now? Even if there is, it's like a fan in the twelfth month (useless).' Li An Kuang said, 'Although a wealthy family produces filial sons, and a powerful nation produces resourceful ministers, if Li An were here, he would give them thirty (blows) each, to prevent them from dividing territories and establishing boundaries.'

Muttering incessantly, yet taking the bamboo basket as a companion to wander with. There is a daughter who refuses to marry, and in the future, she will surely become an old maid. (Lan An Shu)

Enemy

【English Translation】 Living together. (The Zen master) suddenly picked up his staff, held it horizontally and said, 'Layman Pang (Pang Ju-shi) is sitting right here, can you all see him?' Then he threw down the staff and said, 'Having gone through three lives and sixty kalpas (aeons).'

The turban is covered in dust, and the boots are tattered. There aren't two like him in the Buddha selection field. If you say that emptiness of mind allows you to pass the exam and return home, it's hard to escape a blow to the head. (Fo Hui Quan)

The wind, the moon, the mountains, and the rivers are all one family. Who can determine the dragon or the snake (metaphor for high and low) with words? Venus (Tai Bai) has never ascended to the main hall, yet the tip of the pen blossomed on its own last night. (Xin Wen Ben)

Having exhausted his livelihood selling bamboo baskets, he seeks to gain an advantage among those who start with nothing. It seems his tricks are only this much, yet he still says that emptiness of mind allows him to pass the exam and return home. (Fo Zhao Guang)

Layman Pang said, 'To protect life, one must kill. Only by killing completely can one live in peace. Understanding the meaning within, an iron boat can float on water.'

Zhao Jue Qin said, 'Then what should be killed? Killing the lives of sentient beings is the view of ordinary people. Killing the six thieves of affliction is the view of the lecturer. Killing the Buddha and the Patriarch is the view of the Icchantika (those who have severed their roots of goodness). As for the duty of a monk (Na Seng), what exactly should be killed?' Jing Shan Yan said, 'Only knowing that it's easy to open your mouth, not realizing that your tongue is too long.'

One day, Layman Pang said, 'Difficult, difficult, ten loads of sesame seeds spread on a tree.' His wife (Po) responded, 'Easy, easy, the Patriarch's meaning is at the tip of every blade of grass.' Ling Zhao (Pang Lingzhao, his daughter) said, 'Neither difficult nor easy, when hungry, eat; when tired, sleep.'

Jing Shan Gao said, 'Three laymen walk together but not in step, gaining together but not losing together. Even so, it makes the onlookers laugh.' Da Jue Sheng said, 'It would be better to give each of the three laymen thirty (blows). Why? What kind of place is this? Saying difficult, saying easy. Is there anyone who can go beyond difficulty and ease right now? Even if there is, it's like a fan in the twelfth month (useless).' Li An Kuang said, 'Although a wealthy family produces filial sons, and a powerful nation produces resourceful ministers, if Li An were here, he would give them thirty (blows) each, to prevent them from dividing territories and establishing boundaries.'

Muttering incessantly, yet taking the bamboo basket as a companion to wander with. There is a daughter who refuses to marry, and in the future, she will surely become an old maid. (Lan An Shu)

Enemy

復冤家。面面咸相睹。品弄沒絃琴。清聲播千古。(息庵觀)

三個䭾兒共過橋。一伸一屈一彎腰。水中倒影分長短。笑殺旁觀㭰欲哨。(夢庵律)

龐公以家業盡投湘水。女子靈照日以笊籬鬻於市中。

髽角堆云美態嬌。笊籬數柄杖頭挑。入廛寧可無人問。撞著行家定不饒。(圓照本)

爺將活計沉湘水。累女沿街賣笊籬。不是家貧連子苦。此心能有幾人知。(無際派)

父既心空及第歸。女兒依樣畫蛾眉。一家祇了一家事。那得閑錢買笊籬。(無量壽)

龐公因賣笊籬下橋吃撲。靈照一見亦去爺邊倒。公曰汝作甚麼。曰見爺倒地某甲相扶。公曰賴是無人見。

龐公跌倒。靈照扶起。兩既不成。一何有爾。(國清英)

居士倒地。靈照扶起。乞兒伎倆。討甚巴鼻。(天童華)

孝順藏忤逆。人前丑莫遮。今生親骨肉。夙世惡冤家。(南叟茂)

龐公倒地。靈照扶起。至今幾百年。清風猶未已。猶未已。東海鯉魚千尺㭰。(巳庵深)

龐公問靈照曰。古人道。明明百草頭。明明祖師意。如何會。照曰。老老大大作者個語話。公曰你作么生。曰。明明百草頭。明明祖意。公乃笑。

萬里無雲銀漢橫。大方玄路等閑行。阿爺智量世希有。女子

【現代漢語翻譯】 現代漢語譯本

復冤家（fù yuān jiā，指過去的冤家）：冤家路窄，處處都能碰見。演奏沒有琴絃的琴，清越的聲音流傳千古。（息庵觀） 三個䭾兒（tuó ér，駝背的人）一起過橋。一個伸腰，一個彎腰，一個弓腰。水中的倒影有長有短，笑死了路邊想要吹口哨的人。（夢庵律） 龐公（Páng Gōng，人名）把家產全部投入湘水（Xiāng shuǐ，河流名）。女兒靈照（Líng zhào，人名）每天在市場上賣笊籬（zhào lí，一種廚房用具）。 梳著髮髻，堆疊如雲，姿態嬌美。幾把笊籬挑在竹竿上。進入鬧市，寧願無人問津，如果碰到行家，定不會輕易放過。（圓照本） 父親把家業沉入湘水，連累女兒沿街賣笊籬。不是因為家貧，母女受苦，這種心境能有幾人知曉？（無際派） 父親既然已經心空及第而歸，女兒也依樣畫眉。一家人只做一家人的事，哪裡有閑錢買笊籬？（無量壽） 龐公因為賣笊籬，下橋時跌倒。靈照一見，也倒在父親身邊。龐公問：『你做什麼？』靈照說：『看見父親跌倒，我來扶。』龐公說：『幸好沒人看見。』 龐公跌倒，靈照扶起。兩人既然都不執著于有，那麼『一』又從何而來呢？（國清英） 居士（jū shì，在家修行的佛教徒）跌倒，靈照扶起。這是乞丐的伎倆，想要得到什麼好處？（天童華） 孝順中隱藏著忤逆，人前遮醜。今生是親骨肉，前世是惡冤家。（南叟茂） 龐公跌倒，靈照扶起。至今幾百年，清風依然存在。依然存在，東海的鯉魚有千尺長。（巳庵深） 龐公問靈照：『古人說，明明百草頭，明明祖師意，如何理解？』靈照說：『老老大大，說這種話。』龐公說：『你如何理解？』靈照說：『明明百草頭，明明祖意。』龐公笑了。 萬里無雲，銀河橫跨天際，通往真理的道路可以隨意行走。父親的智慧世間罕有，女兒也毫不遜色。

【English Translation】 English version

Reunited foes (fù yuān jiā, referring to past enemies): Old enemies always meet on a narrow road. Playing a stringless zither, its clear sound echoes through the ages. (Xī ān Guān) Three hunchbacks (tuó ér, hunchbacked people) cross a bridge together. One stretches, one bends, and one stoops. Their reflections in the water vary in length, amusing onlookers who want to whistle. (Mèng ān Lǜ) Páng Gōng (龐公, a person's name) threw all his family property into the Xiāng River (湘水, a river's name). His daughter, Líng Zhào (靈照, a person's name), sells bamboo colanders (zhào lí, a kitchen utensil) in the market every day. Her hair is styled in a cloud-like bun, beautifully charming. Several bamboo colanders are carried on a bamboo pole. Entering the bustling city, she prefers to be ignored, but if she encounters an expert, she won't let them off easily. (Yuán zhào Běn) Father submerged the family fortune in the Xiāng River, burdening his daughter to sell bamboo colanders along the street. It's not just poverty and suffering for the mother and daughter; how many people understand this state of mind? (Wú jì Pài) Since the father has emptied his mind and returned home successfully, the daughter imitates her mother in applying makeup. Each family handles its own affairs; where would they find spare money to buy bamboo colanders? (Wú liáng shòu) Páng Gōng fell while descending the bridge to sell bamboo colanders. Upon seeing this, Líng Zhào also fell beside her father. Páng Gōng asked, 'What are you doing?' Líng Zhào replied, 'Seeing you fall, Father, I came to help.' Páng Gōng said, 'Luckily, no one saw us.' Páng Gōng fell, and Líng Zhào helped him up. Since neither of them clings to existence, from where does 'one' arise? (Guó qīng Yīng) The layman (jū shì, a Buddhist practitioner at home) fell, and Líng Zhào helped him up. This is a beggar's trick; what benefit are they seeking? (Tiān tóng Huá) Filial piety hides disobedience, concealing ugliness in public. In this life, they are close relatives; in a past life, they were bitter enemies. (Nán sǒu Mào) Páng Gōng fell, and Líng Zhào helped him up. Even after hundreds of years, the pure breeze still remains. Still remains, the carp in the East Sea is a thousand feet long. (Sì ān Shēn) Páng Gōng asked Líng Zhào, 'The ancients said, 'Clearly on every blade of grass, clearly the Zen master's intent.' How do you understand this?' Líng Zhào replied, 'Old and big, saying such words.' Páng Gōng said, 'How do you understand it?' Líng Zhào said, 'Clearly on every blade of grass, clearly the Zen intent.' Páng Gōng laughed. Ten thousand miles without clouds, the Milky Way stretches across the sky, the path to truth can be walked casually. The father's wisdom is rare in the world, and the daughter is not inferior either.

圓光頂上生。(或庵體)

龐老家聲千古在。說難說易互相酬。就中靈照較些子。祖意分明百草頭。(成首座)

龐公將入滅。謂靈照曰。視日早晚。及午以報。照遽報日已中矣。而有蝕也。公出戶觀次。照即登父座。合掌坐亡。公笑曰。我女鋒捷於是。更延七日。

家有全棚樂。新翻調不同。分明恨離別。卻是喜相逢。(西巖惠)

一棚戲舞渾家樂。鼓樂喧天恣攛掇。戲衫卸下許誰知。無端笑倒黃番綽。(北海心)

龐公臨示寂。于公崸州牧問疾。公曰。但願空諸所有。慎勿實諸所無。好住世間皆如影響。言訖枕崸膝而化。

欲識窮源處。何人為指迷。夕陽雞犬外。桃李自成蹊。(虛堂愚)

龐婆

入鹿門寺作齋。維那請疏意迴向。婆拈梳子插向髻后曰迴向了也。便出去。

龐婆移轉髻邊梳。一段風流舉世無。萬事便將公道斷。維那不用筆頭書。(慈受深)

維那對眾要宣揚。返被婆婆笑一場。挈轉牙梳重結腳。相逢猶更錯商量。(呆堂定)

大鑒下四世

洪州黃檗斷際希運禪師(百丈海嗣)

上堂。汝等諸人儘是䭚酒糟漢。與么行腳何處更有今日。還知大唐國里無禪師么。時有僧問。祇如諸方聚眾開堂。為什麼卻道無師。曰。

【現代漢語翻譯】 現代漢語譯本： 圓光頂上生。(或庵體) 龐蘊居士（Pang Lao）的家風千古長存。說難說易，互相酬答。其中靈照（Ling Zhao，龐蘊之女）稍微領會了一些。祖師的意旨分明地體現在百草頭上。(成首座) 龐蘊將要入滅時，告訴靈照說：『看看太陽的時間早晚，到中午時告訴我。』靈照隨即回報說太陽已經到中午了，而且有日食。龐蘊出門觀看之際，靈照就登上父親的座位，合掌坐化。龐蘊笑著說：『我女兒的鋒芒敏捷勝過我啊。』於是又延期了七日。 家中有全套戲班的樂器，新編的曲調與衆不同。分明是悲恨離別，卻又是歡喜相逢。(西巖惠) 整個戲班的歌舞讓人快樂，鼓樂喧天，盡情地表演。戲服卸下後有誰知道呢？無緣無故地笑倒了黃番綽（Huang Fan Chuo）。(北海心) 龐蘊臨終示寂時，崸州牧（Yuzhou Mu）問候他的病情。龐蘊說：『但願將一切所有都看空，千萬不要將一切所無都當真。好好地住在世間，一切都如夢幻泡影。』說完就枕著崸州牧的膝蓋而逝。 想要認識窮盡根源的地方，有誰能為人指點迷津？夕陽西下，雞鳴犬吠之外，桃李自然形成小路。(虛堂愚) 龐婆（Pang Po，龐蘊之妻） 到鹿門寺（Lumen Temple）做齋飯，維那（Vina，寺院中的職務）請她說明迴向的意義。龐婆拿起梳子插向髮髻后說：『迴向完畢了。』便出去了。 龐婆移動髮髻邊的梳子，這種風流舉動世上無人能及。萬事都用公道來判斷，維那不用筆墨來書寫。(慈受深) 維那當著眾人要宣揚，反而被龐婆嘲笑一場。拿起牙梳重新整理髮髻，相逢時仍然在錯誤地商量。(呆堂定) 大鑒慧能（Dajian Huineng，六祖慧能）下四世 洪州黃檗斷際希運禪師（Hongzhou Huangbo Duanji Xiyun，百丈懷海的弟子） 上堂開示說：『你們這些人都是吃酒糟的漢子。這樣到處參學，哪裡還有今天？可知道大唐國里沒有禪師嗎？』當時有僧人問：『既然各方都在聚眾開堂說法，為什麼卻說沒有禪師呢？』答：『』

【English Translation】 English version: Born on the top of a round light. (Or hermitage style) Layman Pang's (Pang Lao) family tradition has been around for thousands of years. Speaking of the difficult and the easy, they respond to each other. Among them, Ling Zhao (Pang's daughter) understood a little more. The Patriarch's intention is clearly embodied in the heads of all grasses. (Chief Cheng) When Pang was about to enter Nirvana, he told Ling Zhao, 'Check the time of the sun, and report to me when it is noon.' Ling Zhao immediately reported that the sun was already at noon, and there was an eclipse. As Pang went out to watch, Ling Zhao ascended her father's seat, put her palms together, and passed away in a sitting posture. Pang laughed and said, 'My daughter's sharpness surpasses me.' So he postponed it for another seven days. There is a full set of musical instruments for the opera troupe at home, and the newly composed tune is different. It is clearly a sorrowful separation, but it is also a joyful reunion. (Xi Yan Hui) The whole troupe's singing and dancing make people happy, the drums and music are loud, and they perform to their heart's content. Who knows after the costumes are taken off? For no reason, Huang Fan Chuo was laughed at. (Bei Hai Xin) When Pang was about to pass away, the Governor of Yuzhou (Yuzhou Mu) inquired about his illness. Pang said, 'I only wish to empty all that is, and be careful not to make real all that is not. Live well in the world, everything is like a dream bubble.' After saying that, he rested his head on the Governor of Yuzhou's lap and passed away. If you want to know the place where the source is exhausted, who can point the way? Beyond the setting sun, the crowing of chickens and barking of dogs, peach and plum trees naturally form a path. (Xu Tang Yu) Pang's Wife (Pang Po) She went to Lumen Temple (Lumen Temple) to make齋飯 offerings. The Vina (Vina, a position in the monastery) asked her to explain the meaning of dedication. Pang's wife picked up a comb and inserted it into her hair bun, saying, 'The dedication is complete.' Then she went out. Pang's wife moved the comb on her hair bun, this kind of romantic behavior is unmatched in the world. Judge everything with fairness, the Vina does not need to write with pen and ink. (Ci Shou Shen) The Vina wanted to proclaim it in front of everyone, but was laughed at by Pang's wife instead. Pick up the ivory comb and rearrange the hair bun, still mistakenly discussing when they meet. (Dai Tang Ding) Four generations after Dajian Huineng (the Sixth Patriarch Huineng) Zen Master Huangbo Duanji Xiyun of Hongzhou (Hongzhou Huangbo Duanji Xiyun, a disciple of Baizhang Huaihai) He ascended the hall and gave a lecture, saying, 'All of you are drunkards who eat wine dregs. Where else can you go today by studying everywhere like this? Do you know that there are no Zen masters in the Tang Dynasty?' At that time, a monk asked, 'Since all parties are gathering crowds to open halls and preach the Dharma, why do you say there are no Zen masters?' He replied, ''

不道無禪。祇是無師。

溈山問仰山作么生。仰云鵝王擇乳素非鴨類。溈云此實難辨。　五祖戒出僧語云。謝和尚說得道理好。　石門聰云。黃檗垂示不妨奇特。才被布衲拶著。失卻一隻眼。　翠巖真云。諸方盡道黃檗坐卻者僧。又道黃檗被者僧上來。直得分析不下。何為也。翠巖輒生擬議。霧豹澤毛。未嘗下食。庭禽養勇。終待驚人。　承天宗云。五祖眼光照破四天下。要見黃檗猶未可。若要扶豎正法眼藏。須是黃檗宗師。　溈山喆云。莫怪從前多意氣。他家曾蹋上頭關。　法昌遇云。我要無禪底作國師。　徑山杲云。且道是醍醐句。是毒藥句。　天童悟云。黃檗大似龍頭蛇尾。當時待道諸方匡徒領眾又作么生。何不和聲連棒打出。　洞山瑩云。黃檗雖則眼蓋乾坤氣吞寰宇。要且太煞䜎嚷。還有知伊落節處么。良久云。險。　資福廣云。黃檗此語淚出痛腸。不知者以為凌駕諸方。恁么則深屈古人也。弁山管見略露一斑。良久云。短歌不能長。

無師充塞大唐國。噇酒糟漢會不得。竹寺閑過春已深。落花亂點莓苔色。(佛慧泉)

岐分絲染太䜎䜎。葉綴花聯敗祖曹。妙握司南造化柄。水云器具在甄陶。屏割繁碎。剪除氄毛。星衡藻鑒。玉尺金刀。黃檗老。察秋毫。坐斷春風不放高。(天童覺)

【現代漢語翻譯】 現代漢語譯本 『不道無禪。祇是無師。』——並非說沒有禪，只是沒有老師。

『溈山問仰山作么生。仰云鵝王擇乳素非鴨類。溈云此實難辨。』——溈山問仰山如何是禪，仰山回答說，鵝王選擇乳汁，天性就不是鴨子能比的。溈山說，這確實難以分辨。

『五祖戒出僧語云。謝和尚說得道理好。』——五祖戒禪師聽了僧人的話后說，感謝和尚說得道理很好。

『石門聰云。黃檗垂示不妨奇特。才被布衲拶著。失卻一隻眼。』——石門聰禪師說，黃檗（Huangbo）的開示不妨奇特，但才被一個穿布衣的僧人逼問，就失去了一隻眼。

『翠巖真云。諸方盡道黃檗坐卻者僧。又道黃檗被者僧上來。直得分析不下。何為也。翠巖輒生擬議。霧豹澤毛。未嘗下食。庭禽養勇。終待驚人。』——翠巖真禪師說，各處都說黃檗（Huangbo）讓那個僧人坐著，又說黃檗（Huangbo）被那個僧人逼問。以至於無法分析，這是為什麼呢？翠巖禪師於是產生揣測，霧中的豹子隱藏著光澤的毛髮，不輕易捕食；庭院中的鳥兒養精蓄銳，最終等待著驚人的時刻。

『承天宗云。五祖眼光照破四天下。要見黃檗猶未可。若要扶豎正法眼藏。須是黃檗宗師。』——承天宗禪師說，五祖的眼光照亮整個世界，但要真正理解黃檗（Huangbo）仍然不容易。如果要扶持正法眼藏，必須是黃檗（Huangbo）這樣的宗師。

『溈山喆云。莫怪從前多意氣。他家曾蹋上頭關。』——溈山喆禪師說，不要奇怪（黃檗）從前那麼意氣風發，他家曾經跨越最高的關隘。

『法昌遇云。我要無禪底作國師。』——法昌遇禪師說，我需要沒有禪的人來做國師。

『徑山杲云。且道是醍醐句。是毒藥句。』——徑山杲禪師說，且說這是醍醐般的妙句，還是毒藥般的句子？

『天童悟云。黃檗大似龍頭蛇尾。當時待道諸方匡徒領眾又作么生。何不和聲連棒打出。』——天童悟禪師說，黃檗（Huangbo）很像龍頭蛇尾。當時如果說各處都在匡正徒弟，帶領大眾，又該如何呢？為什麼不一起用棒打出去？

『洞山瑩云。黃檗雖則眼蓋乾坤氣吞寰宇。要且太煞䜎嚷。還有知伊落節處么。良久云。險。』——洞山瑩禪師說，黃檗（Huangbo）雖然眼蓋乾坤，氣吞寰宇，但還是太喧囂了。還有人知道他失敗的地方嗎？停頓了很久，說，危險啊！

『資福廣云。黃檗此語淚出痛腸。不知者以為凌駕諸方。恁么則深屈古人也。弁山管見略露一斑。良久云。短歌不能長。』——資福廣禪師說，黃檗（Huangbo）的這句話讓人痛徹心扉。不知道的人以為他在凌駕各方，這樣就深深地委屈了古人。弁山（Bianshan）的管見略微顯露一斑。停頓了很久，說，短歌不能唱長。

『無師充塞大唐國。噇酒糟漢會不得。竹寺閑過春已深。落花亂點莓苔色。』(佛慧泉)——沒有老師的人充斥著大唐國，吃酒糟的漢子無法理解。在竹寺悠閒地度過，春天已經很深了，落花紛紛點綴著綠色的苔蘚。

『岐分絲染太䜎䜎。葉綴花聯敗祖曹。妙握司南造化柄。水云器具在甄陶。屏割繁碎。剪除氄毛。星衡藻鑒。玉尺金刀。黃檗老。察秋毫。坐斷春風不放高。』(天童覺)——歧路紛紜，絲線被染色，太虛幻了。葉子連線著花朵，敗壞了祖師的基業。巧妙地掌握著指南針，掌握著造化的權柄，水云般的器具在於甄別和陶冶。屏棄繁瑣，剪除細毛。像星辰一樣衡量，像水藻一樣鑑別，用玉尺和金刀。黃檗（Huangbo）老了，能洞察秋毫，坐斷春風，不放縱高傲。

【English Translation】 English version 『It is not that there is no Chan, but that there is no teacher.』 – It』s not saying there is no Chan, it』s just that there is no teacher.

『Weishan asked Yangshan what to do. Yangshan said that the goose king chooses milk, which is not the same as ducks. Weishan said that this is really difficult to distinguish.』 – Weishan asked Yangshan what Chan is like. Yangshan replied that the goose king chooses milk, which is naturally not something ducks can compare to. Weishan said that this is indeed difficult to distinguish.

『Wuzu Jie, a monk, said, 'Thank you, monk, for speaking so well.』 – Chan Master Wuzu Jie said after listening to the monk's words, 'Thank you, monk, for speaking so well.'

『Shimen Cong said, 'Huangbo's (Huangbo) instruction may be unique, but he lost an eye when he was questioned by a cloth-robed monk.』 – Chan Master Shimen Cong said, 'Huangbo's (Huangbo) instruction may be unique, but he lost an eye when he was questioned by a monk in cloth robes.'

『Cuiyan Zhen said, 'Everyone says that Huangbo (Huangbo) let the monk sit down, and that Huangbo (Huangbo) was questioned by the monk. It is impossible to analyze, why is this? Cuiyan then speculated that the leopard in the mist hides its shiny fur and does not easily hunt; the birds in the courtyard cultivate their courage and wait for a surprising moment.』 – Chan Master Cuiyan Zhen said, 'Everywhere they say that Huangbo (Huangbo) let that monk sit, and that Huangbo (Huangbo) was questioned by that monk. It is impossible to analyze, why is this?' Chan Master Cuiyan then speculated that the leopard in the mist hides its shiny fur and does not easily hunt; the birds in the courtyard cultivate their courage and wait for a surprising moment.

『Cheng Tianzong said, 'The eyes of the Fifth Patriarch illuminate the whole world, but it is still not easy to truly understand Huangbo (Huangbo). If you want to support the treasury of the true Dharma eye, you must be a master like Huangbo (Huangbo).』 – Chan Master Cheng Tianzong said, 'The eyes of the Fifth Patriarch illuminate the whole world, but it is still not easy to truly understand Huangbo (Huangbo). If you want to support the treasury of the true Dharma eye, you must be a master like Huangbo (Huangbo).'

『Weishan Zhe said, 'Don't be surprised that he was so high-spirited in the past, his family once crossed the highest pass.』 – Chan Master Weishan Zhe said, 'Don't be surprised that (Huangbo) was so high-spirited in the past, his family once crossed the highest pass.'

『Fa Changyu said, 'I need someone without Chan to be the national teacher.』 – Chan Master Fa Changyu said, 'I need someone without Chan to be the national teacher.'

『Jingshan Gao said, 'Is this a sentence like ghee, or a sentence like poison?』 – Chan Master Jingshan Gao said, 'Is this a sentence like ghee, or a sentence like poison?'

『Tiantong Wu said, 'Huangbo (Huangbo) is very much like a dragon's head and a snake's tail. At that time, if it was said that everyone was correcting disciples and leading the masses, what should be done? Why not beat them out with sticks together?』 – Chan Master Tiantong Wu said, 'Huangbo (Huangbo) is very much like a dragon's head and a snake's tail. At that time, if it was said that everyone was correcting disciples and leading the masses, what should be done? Why not beat them out with sticks together?'

『Dongshan Ying said, 'Although Huangbo (Huangbo)'s eyes cover the universe and his breath swallows the world, he is still too noisy. Does anyone know where he failed? After a long pause, he said, 'Dangerous!』』 – Chan Master Dongshan Ying said, 'Although Huangbo (Huangbo)'s eyes cover the universe and his breath swallows the world, he is still too noisy. Does anyone know where he failed?' After a long pause, he said, 'Dangerous!'

『Zifu Guang said, 'Huangbo (Huangbo)'s words make my heart ache. Those who don't know think he is surpassing everyone, but this deeply wrongs the ancients. Bianshan's (Bianshan) limited view is slightly revealed. After a long pause, he said, 'A short song cannot be sung long.』 – Chan Master Zifu Guang said, 'Huangbo (Huangbo)'s words make my heart ache. Those who don't know think he is surpassing everyone, but this deeply wrongs the ancients. Bianshan's (Bianshan) limited view is slightly revealed.' After a long pause, he said, 'A short song cannot be sung long.'

『Those without teachers fill the Tang Dynasty. Those who eat wine dregs cannot understand. Passing leisurely through the bamboo temple, spring is already deep. Falling flowers randomly dot the moss.』 (Fohui Spring) – Those without teachers fill the Tang Dynasty. Those who eat wine dregs cannot understand. Passing leisurely through the bamboo temple, spring is already deep. Falling flowers randomly dot the moss.

『The divergent paths and dyed threads are too illusory. Leaves connecting flowers ruin the ancestral foundation. Skillfully grasping the compass, holding the power of creation, the water and cloud utensils lie in discernment and refinement. Discarding the complicated, cutting away the fine hairs. Measuring like stars, discerning like algae, using jade rulers and golden knives. Huangbo (Huangbo) is old, able to see the smallest details, blocking the spring breeze, not indulging arrogance.』 (Tiantong Jue) – The divergent paths and dyed threads are too illusory. Leaves connecting flowers ruin the ancestral foundation. Skillfully grasping the compass, holding the power of creation, the water and cloud utensils lie in discernment and refinement. Discarding the complicated, cutting away the fine hairs. Measuring like stars, discerning like algae, using jade rulers and golden knives. Huangbo (Huangbo) is old, able to see the smallest details, blocking the spring breeze, not indulging arrogance.

身上著衣方免寒。口邊說食終不飽。大唐國里老婆禪。今日為君注破了。(徑山杲)

像外橫該宇宙身。聖凡極盡不容塵。衲僧意氣合如此。當場誰是奪標人。(雪竇宗)

荊棘林中宣妙義。蒺藜園裡放毫光。千言萬語無人會。又逐流鶯過短墻。(慧通旦)

鬼門貼卦鬼猶驚。又見毛頭掃帚星。若得過關公驗正。夜深把手御街行。(中庵空)

不是無禪是沒師。貓兒尾上系研槌。夜深打殺床頭鼠。路上行人那得知。(中峰本)

年去年來噇酒糟。迷花醉柳浪兒曹。雙眸驢糞換卻去。含笑臨行奉一牢。(紫柏可)

得意扁舟掛滿帆。好風面面絕遮攔。笛聲吹盡梅花調。落日潮生五月寒。(大嶺丕)

大唐國里無禪師。午夜霜天月影遲。逗到更闌人跡少。卻將紈扇掩花枝。(法林音)

黃檗因百丈問甚處來。師曰大雄山下采菌子來。曰還見大蟲么。師便作虎聲。丈拈斧作斫勢。師遂與丈一摑。丈吟吟而笑便歸。升堂謂眾曰。大雄山下有一大蟲。汝等諸人也須好看。百丈老漢今日親遭一口。

仰山問溈山作么生。溈云百丈當時便合一斧斫殺。因什麼到如此。仰云不然。溈云作么生。仰云。百丈祇解騎虎頭。不解把虎尾。溈雲子甚有險崖之句。　五祖戒云。百丈

大似做賊人心虛。黃檗熟處難忘。　云居莊云。盡道百丈無陷虎之機。黃檗有超師之作。如斯理論。刺腦入膠盆。以拂子畫一畫云。劈開華岳連天秀。放出黃河徹底清。　渠庵成云。百丈有陷虎之機。黃檗有嚙鏃之用。驀拶相逢足可觀光。惜乎未慎其終。致使古今不了。　林友卉云。盡謂黃檗機用超師。百丈深為讚賞。殊不知老賊處心不良。深深掘個陷阱。縱饒黃檗牙爪通身。畢竟不能跳出。

箭鋒相拄自無差。理合天然子奉爺。大地撮來無寸土。太阿三尺定龍蛇。(智觀慧)

黃檗因百丈問運阇黎開田不易。師曰隨眾作務。丈曰有煩道用。師曰爭敢辭勞。丈曰開得多少田也。師將鋤筑地三下。丈便喝。師掩耳而去。

瑯玡覺云。百丈一喝。垂絲于萬丈潭中。黃檗掩耳。獨聳于千峰頂上。　溈山喆云。黃檗開田。功不浪施。百丈住持。令不虛行。

相見言談理不虧。等閑轉面便相揮。畢竟水須潮海去。到頭云定覓山歸。(龍門遠)

黃檗因六僧新到。五人作禮。一人提起坐具作一圓相。師曰我聞有一隻獵犬甚惡。曰尋𦏰羊聲來。師曰𦏰羊無聲到汝尋。曰尋𦏰羊跡來。師曰𦏰羊無跡到汝尋。曰尋𦏰羊蹤來。師曰𦏰羊無蹤到汝尋。曰與么則死𦏰羊也。師便休去。明日上堂曰。昨日尋𦏰羊僧

【現代漢語翻譯】 現代漢語譯本： 大抵是做賊的人心裡總是虛的。黃檗（Huangbo，人名）熟悉的地方難以忘懷。 云居莊云：都說百丈（Baizhang，人名）沒有設陷阱捕捉老虎的計謀，黃檗卻有超越老師的作為。像這樣的理論，就像用針刺入塗滿膠的盆子一樣。用拂塵畫了一下說：『劈開華山，連綿秀麗直達天際，放出黃河，徹底清澈見底。』 渠庵成云：百丈有設陷阱捕捉老虎的計謀，黃檗有箭頭射入也能咬住箭桿的本領。突然相遇，足以讓人瞻仰。可惜沒有謹慎地堅持到底，以致古今都不能明白。 林友卉云：都說黃檗的機智和作用超越老師，百丈也深為讚賞。卻不知道老賊用心不良，深深地挖了個陷阱。即使黃檗全身都是牙齒和爪子，最終也不能跳出去。

箭鋒相對，自然沒有偏差。道理上應該像兒子侍奉父親一樣。即使把大地全部撮起來，也沒有一寸土地可得。太阿劍三尺長，就能決定龍蛇的命運。（智觀慧）

黃檗因為百丈問運阇黎（Yun Sheli，人名）開墾田地不容易。黃檗說：『跟隨大眾一起勞作。』百丈說：『有勞煩道友的地方。』黃檗說：『怎敢推辭勞累。』百丈問：『開墾了多少田地？』黃檗用鋤頭筑地三下。百丈便大喝一聲。黃檗捂著耳朵離開了。

瑯玡覺云：百丈一聲大喝，像在萬丈深潭中垂下絲線。黃檗捂著耳朵，像獨自聳立在千峰頂上。 溈山喆云：黃檗開墾田地，功夫沒有白費。百丈主持事務，命令沒有落空。

見面交談，道理沒有虧欠。隨便轉過臉就互相告別。最終水還是要朝著大海流去，到頭來云還是要尋找山峰歸宿。（龍門遠）

黃檗因為六個僧人新來，五個人作揖行禮，一個人提起坐具作一個圓相。黃檗說：『我聽說有一隻獵犬非常兇惡。』那人說：『尋找沒有叫聲的羊而來。』黃檗說：『沒有叫聲的羊，你到哪裡去尋找？』那人說：『尋找沒有腳印的羊而來。』黃檗說：『沒有腳印的羊，你到哪裡去尋找？』那人說：『尋找沒有軌跡的羊而來。』黃檗說：『沒有軌跡的羊，你到哪裡去尋找？』那人說：『這樣說來，就是死羊了。』黃檗便停止了問話。第二天上堂說：『昨天尋找羊的僧人。』

【English Translation】 English version: It's generally like a thief having a guilty conscience. Huangbo (person's name) finds it hard to forget familiar places. Yunju Zhuangyun: Everyone says that Baizhang (person's name) doesn't have the strategy to trap a tiger, but Huangbo has achievements that surpass his teacher. Such theories are like piercing a glue-filled basin with a needle. He drew a line with his whisk and said, 'Split Mount Hua, its continuous beauty reaching the sky, release the Yellow River, completely clear to the bottom.' Qu'an Chengyun: Baizhang has the strategy to trap a tiger, and Huangbo has the ability to bite an arrow even when it's lodged in him. A sudden encounter is enough for people to admire. It's a pity that he didn't persevere cautiously to the end, so that people from ancient times to the present cannot understand. Lin Youhuiyun: Everyone says that Huangbo's wit and function surpass his teacher, and Baizhang also deeply appreciates it. But they don't know that the old thief has bad intentions, digging a deep pit. Even if Huangbo is covered in teeth and claws, he still can't jump out.

Arrowheads facing each other naturally have no deviation. In principle, it should be like a son serving his father. Even if you gather all the land, there is not an inch to be gained. The Tai'a sword, three feet long, can determine the fate of dragons and snakes. (Zhi Guanhui)

Huangbo asked Yun Sheli (person's name) because Baizhang asked if it was easy to cultivate the fields. Huangbo said, 'Follow the crowd to work.' Baizhang said, 'There are places where I trouble you, fellow practitioner.' Huangbo said, 'How dare I refuse to work hard.' Baizhang asked, 'How much land has been cultivated?' Huangbo struck the ground three times with a hoe. Baizhang shouted loudly. Huangbo covered his ears and left.

Langye Jueyun: Baizhang's shout is like dropping a thread into a ten-thousand-foot deep pool. Huangbo covering his ears is like standing alone on the peak of a thousand mountains. Weishan Zheyun: Huangbo's cultivation of the fields was not a waste of effort. Baizhang's management of affairs did not fail.

Meeting and talking, the principles are not lacking. Casually turning your face, you say goodbye to each other. In the end, water must flow to the sea, and in the end, clouds must seek the mountains to return to. (Longmen Yuan)

Huangbo, because six monks had newly arrived, five people bowed and paid respects, and one person raised his seat to make a circle. Huangbo said, 'I heard that there is a very fierce hunting dog.' That person said, 'Coming to find a sheep without a sound.' Huangbo said, 'A sheep without a sound, where do you go to find it?' That person said, 'Coming to find a sheep without footprints.' Huangbo said, 'A sheep without footprints, where do you go to find it?' That person said, 'Coming to find a sheep without traces.' Huangbo said, 'A sheep without traces, where do you go to find it?' That person said, 'In that case, it is a dead sheep.' Huangbo stopped asking questions. The next day, he went to the hall and said, 'Yesterday, the monk who was looking for the sheep.'

出來。僧便出。師曰昨日公案未了。老僧休去。你作么生。僧無語。師曰。將謂是本色衲僧。元來祇是義學沙門。連棒打出。

翠峰顯云。祇如聲響軌跡既無。獵犬向甚處尋逐。莫是絕聲響軌跡處見黃檗么。諸禪德。要明陷虎之機。須是本色衲子。　古南門云。黃檗鉤頭有餌。者僧隨鉤直上。雖然。既是獵犬。因甚𦏰羊到面前也不識。當時待黃檗云𦏰羊無聲到汝尋。便把住云。者老漢元來祇在者里。縱黃檗有陷虎之機。又向甚處施設。　龍華體云。當時待道𦏰羊無聲到汝尋。便好云不勞再勘。拂袖便出。直饒黃檗通身是眼。也鑒伊不出。

黃檗在鹽官殿上禮佛。時唐宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。長老禮拜當何所求。師曰。不著佛求。不著法求。不著僧求。常禮如是事。彌曰用禮何為。師便掌。彌曰太粗生。師曰者里是什麼所在。說粗說細。隨後又掌。

膝下黃金貴。掌中天地寬。風雲欣際會。四海盡濤寒。(西巖慧)

轟雷掣電奮全機。正值潛龍睡熟時。忽地夢迴春恨斷。曉風吹雨過前溪。(閑極云)

黃檗曰。自達磨大師到中國。惟說一心。惟傳一法。以佛傳佛。不傳余佛。以法傳法。不說余法。法即不可說之法。佛即不可取之佛。佛乃本源清凈心也。

【現代漢語翻譯】 現代漢語譯本：

出來。僧人便出來了。黃檗說：『昨日的公案還沒了結。老僧我休息去了。你怎麼辦？』僧人無語。黃檗說：『還以為是真正的出家人，原來只是個研究經義的沙門。』於是用棒子打他出去。 翠峰顯說：『如果聲音和軌跡都沒有，獵犬向哪裡尋找追逐？莫非是在沒有聲音和軌跡的地方見到黃檗（Huangbo）嗎？各位禪德，想要明白設陷阱捉老虎的玄機，必須是真正的出家人。』古南門說：『黃檗（Huangbo）的魚鉤上有餌。這個僧人隨著魚鉤直上。雖然如此，既然是獵犬，為什麼𦏰羊到了面前也不認識？當時如果等黃檗（Huangbo）說𦏰羊無聲地讓你尋找，就抓住他說：這個老傢伙原來就在這裡。』縱然黃檗（Huangbo）有設陷阱捉老虎的玄機，又能向哪裡施展？龍華體說：『當時如果等他說𦏰羊無聲地讓你尋找，就說不用再勘驗了，拂袖便走。即使黃檗（Huangbo）全身都是眼睛，也看不穿他。』 黃檗（Huangbo）在鹽官殿上禮佛。當時唐宣宗（Tang Xuanzong）為沙彌。問道：『不執著于佛去求，不執著於法去求，不執著于僧去求，長老禮拜應當求什麼？』黃檗（Huangbo）說：『不執著于佛去求，不執著於法去求，不執著于僧去求，經常禮拜這樣的事。』沙彌說：『禮拜有什麼用？』黃檗（Huangbo）便打了他一掌。沙彌說：『太粗魯了。』黃檗（Huangbo）說：『這裡是什麼地方？說粗說細。』隨後又打了一掌。 膝下黃金貴，掌中天地寬。風雲欣際會，四海盡濤寒。（西巖慧） 轟雷掣電奮全機，正值潛龍睡熟時。忽地夢迴春恨斷，曉風吹雨過前溪。（閑極云） 黃檗（Huangbo）說：『自從達磨大師（Bodhidharma）到中國，只說一心，只傳一法。以佛傳佛，不傳其他的佛。以法傳法，不說其他的法。法是不可說的法。佛是不可取的佛。佛是本源清凈的心。』

【English Translation】 English version:

He came out. The monk then came out. Huangbo (Huangbo, meaning Yellow檗) said, 'Yesterday's public case is not yet finished. This old monk is going to rest. What are you going to do?' The monk was speechless. Huangbo (Huangbo) said, 'I thought he was a true monk, but he turned out to be just a Shamen (Shamen, meaning a Buddhist monk) who studies the meaning of scriptures.' Then he beat him out with a stick. Cuifeng Xian said, 'If there is no sound or trace, where does the hunting dog look for it? Could it be that he saw Huangbo (Huangbo) in a place where there is no sound or trace? All of you Chan (Chan, meaning Zen) practitioners, if you want to understand the mystery of trapping a tiger, you must be a true monk.' Gu Nanmen said, 'Huangbo's (Huangbo) hook has bait. This monk goes straight up with the hook. However, since he is a hunting dog, why doesn't he recognize the 𦏰 sheep when it comes to his face? At that time, if Huangbo (Huangbo) had said that the 𦏰 sheep came silently for you to find, he would have grabbed him and said, 'This old fellow was originally here.' Even if Huangbo (Huangbo) has the mystery of trapping a tiger, where can he use it?' Longhua Ti said, 'At that time, if he waited for him to say that the 𦏰 sheep came silently for you to find, he would have said that there is no need to examine it again, and he would have left with a flick of his sleeve. Even if Huangbo (Huangbo) was all eyes, he would not be able to see through him.' Huangbo (Huangbo) was worshiping Buddha in the Yanguan Hall. At that time, Tang Xuanzong (Tang Xuanzong, Emperor Xuanzong of Tang Dynasty) was a Shami (Shami, meaning a novice monk). He asked, 'Do not cling to the Buddha to seek, do not cling to the Dharma to seek, do not cling to the Sangha to seek, what should the elder worship?' Huangbo (Huangbo) said, 'Do not cling to the Buddha to seek, do not cling to the Dharma to seek, do not cling to the Sangha to seek, always worship such things.' The Shami (Shami) said, 'What is the use of worshiping?' Huangbo (Huangbo) slapped him. The Shami (Shami) said, 'Too rude.' Huangbo (Huangbo) said, 'What place is this? Talking about rough and fine.' Then he slapped him again. 'Gold is precious under the knees, the world is wide in the palm. The wind and clouds are happy to meet, and the four seas are full of cold waves.' (Xi Yan Hui) 'Thunder and lightning unleash the whole machine, just when the hidden dragon is sound asleep. Suddenly, the dream returns and the spring hatred is broken, and the dawn wind blows rain over the stream.' (Xian Ji Yun) Huangbo (Huangbo) said, 'Since Bodhidharma (Bodhidharma, the founder of Zen Buddhism) came to China, he only spoke of one mind and only transmitted one Dharma (Dharma, meaning the teachings of the Buddha). He transmitted Buddha to Buddha, not other Buddhas. He transmitted Dharma to Dharma, not other Dharmas. Dharma is the Dharma that cannot be spoken. Buddha is the Buddha that cannot be taken. Buddha is the pure mind of the original source.'

瑞巖慍云。黃檗將達磨大師鼻孔出氣。將謂無人檢點。山僧不是抑他威光。祇要家平戶怗。

黃檗在南泉為首座。一日齋時捧缽向南泉位中坐。泉入堂見乃問。長老甚年行道。師曰威音王已前。泉曰猶是王老師兒孫。師便捧缽過第二位坐。泉休去。

溈山祐云。欺敵者亡。仰山云。不然。須知黃檗有陷虎之機。溈雲子見處得與么長。　翠峰顯云。可惜王老師祇見錐頭利。我當時若作南泉。待伊道威音王已前。即便於第二位坐。令黃檗一生起不得。雖然如是。也須救取南泉。　云峰悅云。盡道黃檗有陷虎之機。南泉有殺虎之用。殊不知者老賊有年無德。吃飯坐處也不依本分。若向云峰門下。說甚威音王已前。更有大於王老師者。直須吃棒趁出。　徑山杲云。何待問他甚年行道。才入堂見他在主位。便捧缽向第二位坐。直饒黃檗有陷虎之機。擬向甚處施設。　寶華忍云。有收有放。互換主賓。黃檗固是作家。不但騎虎頭亦解收虎尾。南泉更為好手。溈山云欺敵者亡。也是火上著油。仰山雲鬚知黃檗有陷虎之機。大似冷處著把火。四大老分疆列土各自稱尊。全提則俱全提。敗闕則俱敗闕。今日將四大老縛做一團。拋向諸人面前了也。還有為四大老出氣者么。　靈隱禮云。祇將者兩個漢。放在語下作個註腳。

【現代漢語翻譯】 現代漢語譯本：瑞巖慍（Ruiyan Yun）說：『黃檗（Huangbo）竟然敢說自己領悟了達摩大師（Damo Dashi）的真諦，簡直是自以為是，沒人能管得了他了。我這麼說，不是要貶低他的威望，只是希望大家都能安分守己。』 黃檗（Huangbo）在南泉（Nanquan）那裡當首座時，有一天齋飯時，他端著缽跑到南泉（Nanquan）的位置上坐下。南泉（Nanquan）進到禪堂里，看到后就問：『長老您修行多久了？』黃檗（Huangbo）說：『威音王（Weiyin Wang）以前。』南泉（Nanquan）說：『你還是威音王（Weiyin Wang）的子孫。』黃檗（Huangbo）就端著缽到第二個位置上坐下。南泉（Nanquan）就此作罷。 溈山祐（Weishan You）說：『欺騙敵人的人會滅亡。』仰山（Yangshan）說：『不對，要知道黃檗（Huangbo）有設陷阱讓老虎掉進去的本事。』溈山（Weishan）說：『你看到的有這麼深遠啊。』翠峰顯（Cuifeng Xian）說：『可惜南泉（Nanquan）只看到了錐子尖上的那點好處。我當時如果作為南泉（Nanquan），等他說『威音王（Weiyin Wang）以前』，就立刻在他坐到第二個位置上的時候，讓他一輩子都翻不了身。雖然這樣，也必須救出南泉（Nanquan）。』云峰悅（Yunfeng Yue）說：『都說黃檗（Huangbo）有設陷阱讓老虎掉進去的本事，南泉（Nanquan）有殺死老虎的能耐。殊不知這兩個老傢伙有年齡沒德行，吃飯坐的地方也不安分。如果在我云峰（Yunfeng）門下，說什麼威音王（Weiyin Wang）以前，還有比威音王（Weiyin Wang）更大的，直接就吃棍子趕出去。』徑山杲（Jingshan Gao）說：『何必問他修行多久，才進禪堂看到他坐在主位上，就端著缽到第二個位置上坐下。就算黃檗（Huangbo）有設陷阱讓老虎掉進去的本事，又能往哪裡施展呢？』寶華忍（Baohua Ren）說：『有收有放，互換主賓。黃檗（Huangbo）固然是高手，不但能騎在虎頭上，也能收住虎尾。南泉（Nanquan）更是好手。溈山（Weishan）說欺騙敵人的人會滅亡，也是火上澆油。仰山（Yangshan）說要知道黃檗（Huangbo）有設陷阱讓老虎掉進去的本事，就像在冷的地方點了一把火。四大老（Sida Lao）分疆列土各自稱尊，全盤肯定就都肯定，出現缺失就都缺失。今天將四大老（Sida Lao）捆在一起，扔到各位面前了。還有誰要為四大老（Sida Lao）出氣的嗎？』靈隱禮（Lingyin Li）說：『只是將這兩個人，放在話語下面做個註解。』

【English Translation】 English version: Ruiyan Yun said: 'Huangbo dares to claim he has grasped the true essence of Damo Dashi (Bodhidharma), acting as if he's beyond anyone's scrutiny. I say this not to diminish his prestige, but simply to hope everyone can be content and secure in their place.' When Huangbo was the head seat at Nanquan's place, one day during the meal, he carried his bowl and sat in Nanquan's seat. Nanquan entered the hall, saw this, and asked: 'Elder, how long have you been practicing?' Huangbo said: 'Before Weiyin Wang (King of Awesome Sound).' Nanquan said: 'You are still the descendant of King Weiyin.' Huangbo then carried his bowl and sat in the second seat. Nanquan let the matter rest. Weishan You said: 'He who deceives the enemy will perish.' Yangshan said: 'Not so. You must know that Huangbo has the skill to trap a tiger.' Weishan said: 'You see things so profoundly.' Cuifeng Xian said: 'It's a pity that Nanquan only saw the benefit at the tip of the awl. If I were Nanquan at that time, when he said 'Before Weiyin Wang,' I would have immediately prevented him from ever recovering when he sat in the second seat. Even so, Nanquan must be rescued.' Yunfeng Yue said: 'Everyone says Huangbo has the skill to trap a tiger, and Nanquan has the ability to kill a tiger. Little do they know that these two old fellows have age but no virtue, and they don't even stay in their proper place when eating and sitting. If it were under my Yunfeng's guidance, what's the point of talking about 'Before Weiyin Wang'? There are those greater than King Weiyin. They would be beaten and chased out directly.' Jingshan Gao said: 'Why bother asking how long he has been practicing? As soon as I entered the hall and saw him sitting in the main seat, I would carry my bowl and sit in the second seat. Even if Huangbo had the skill to trap a tiger, where could he apply it?' Baohua Ren said: 'There is gathering and releasing, exchanging host and guest. Huangbo is indeed a master; he not only knows how to ride the tiger's head but also how to restrain the tiger's tail. Nanquan is even more skilled. Weishan said that he who deceives the enemy will perish, which is like adding oil to the fire. Yangshan said that you must know that Huangbo has the skill to trap a tiger, which is like lighting a fire in a cold place. The Four Elders (Sida Lao) divide the territory and each claim their own sovereignty; if all is affirmed, then all is affirmed; if there are shortcomings, then all have shortcomings. Today, the Four Elders (Sida Lao) are bound together and thrown before you all. Is there anyone who will speak up for the Four Elders (Sida Lao)?' Lingyin Li said: 'I'm just placing these two men under the words as a footnote.'

今日有坐山僧位者么。有則山僧捧缽便歸方丈。看他作么生合煞。

彼此老來誰記得。人前各自強惺惺。一坑未免俱埋卻。幾個如今眼子青。(龍門遠)

威音王佛是兒孫。王老當時開大言。黃檗見機分主伴。典型千古定宗門。(疏山如)

明明攪動一缸屎。卻把麝香燒旖旎。許多香氣不曾聞。渾身坐在屎缸里。(蒙庵岳)

一往軍旗利。今何陷不仁。多因征伐熾。竟虧王者倫。(道隆興)

黃檗一日掜拳曰。天下老和尚總在者里。我若放一線道。從伊七縱八橫。若不放過。不消一掜。僧便問放一線道時如何。師曰七縱八橫。曰不放過時如何。師曰普。

雲門偃因僧問如何是七縱八橫。門云念老僧年老。云如何是普。門雲天光回照。云如何是天光回照。門云骼胔少人知。

黃檗行腳時寓大安寺。因裴休入寺指壁間畫像問僧何像。僧曰高僧真儀。公曰。真儀可觀。高僧何在。僧無對。公問此間有禪僧否。僧曰近有一僧投寺執役。頗似禪者。令請相見。乃理前問。真儀可觀。高僧何在。師朗聲喚相公。公應諾。師曰在什麼處。公有省。

徑山杲云。裴公將錯就錯。脫盡根塵。黃檗信口垂慈。不費腕力。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。雖然如是。黃檗祇

【現代漢語翻譯】 現代漢語譯本： 今天有佔據住持位置的僧人嗎？如果有，我就拿著缽回方丈了。看他怎麼能承擔得起這個位置。

『彼此老來誰記得，人前各自強惺惺。一坑未免俱埋卻，幾個如今眼子青。』（龍門遠）

『威音王佛（過去佛名）是兒孫，王老當時開大言。黃檗（唐代禪師）見機分主伴，典型千古定宗門。』（疏山如）

『明明攪動一缸屎，卻把麝香燒旖旎。許多香氣不曾聞，渾身坐在屎缸里。』（蒙庵岳）

『一往軍旗利，今何陷不仁。多因征伐熾，竟虧王者倫。』（道隆興）

黃檗（唐代禪師）有一天握緊拳頭說：『天下的老和尚都在這裡面了。我如果放開一絲縫隙，就任由他們七縱八橫。如果不放過，不消一捏。』有僧人便問：『放開一絲縫隙時如何？』黃檗說：『七縱八橫。』僧人又問：『不放過時如何？』黃檗說：『普。』

雲門偃（雲門宗創始人）因為有僧人問：『如何是七縱八橫？』雲門說：『念老僧年老。』（意思是不要問這麼複雜的問題，我老了。）又問：『如何是普？』雲門說：『天光回照。』又問：『如何是天光回照？』雲門說：『骼胔少人知。』（意思是很少有人能理解。）

黃檗（唐代禪師）行腳時，寄宿在大安寺。裴休（唐朝宰相）進入寺廟，指著墻壁上的畫像問僧人：『這是什麼像？』僧人說：『高僧的畫像。』裴休說：『畫像可以觀賞，高僧在哪裡？』僧人無言以對。裴休問：『這裡有禪僧嗎？』僧人說：『最近有一個僧人投寺做雜役，很像個禪者。』於是叫來相見，裴休又問之前的問題：『畫像可以觀賞，高僧在哪裡？』黃檗大聲喊：『相公！』裴休應諾。黃檗說：『在什麼地方？』裴休有所領悟。

徑山杲（南宋禪師）說：『裴休將錯就錯，脫盡根塵。黃檗信口垂慈，不費腕力。似地擎山不知山之孤峻，如石含玉不知玉之無瑕。雖然如是，黃檗祇

【English Translation】 English version: Is there anyone here today who occupies the position of a mountain monk (abbot)? If there is, I will take my bowl and return to my abbot's quarters. Let's see how he can handle this position.

'Who remembers each other when we are old? In front of others, we each try to appear clever. Inevitably, we will all be buried in the same pit. How many of you have clear eyes now?' (Longmen Yuan)

'Weiyin Wang Buddha (a past Buddha) is like a descendant. Old Wang spoke grandly at that time. Huangbo (a Chan master of the Tang Dynasty) seized the opportunity to distinguish host from guest, setting a model for the sect for thousands of years.' (Shushan Ru)

'Clearly stirring up a vat of excrement, yet burning musk to create a delicate fragrance. So much fragrance is never smelled, the whole body sits in the excrement vat.' (Meng'an Yue)

'Once the military banner was advantageous, but now why fall into unkindness? Mostly because conquests are rampant, ultimately failing the principles of a true king.' (Dao Longxing)

One day, Huangbo (a Chan master of the Tang Dynasty) clenched his fist and said, 'All the old monks in the world are in here. If I release even a thread, I will let them go seven ways horizontally and eight ways vertically. If I don't let go, one squeeze is all it takes.' A monk then asked, 'What is it like when you release a thread?' Huangbo said, 'Seven ways horizontally and eight ways vertically.' The monk asked, 'What is it like when you don't let go?' Huangbo said, 'Pu (universal).'

Yunmen Yan (founder of the Yunmen school) because a monk asked, 'What is seven horizontal and eight vertical?' Yunmen said, 'Remember the old monk is old.' (meaning don't ask such complicated questions, I am old.) Asked again, 'What is Pu (universal)?' Yunmen said, 'Heavenly light shines back.' Asked again, 'What is heavenly light shines back?' Yunmen said, 'Few people know the bones.' (meaning few people can understand.)

When Huangbo (a Chan master of the Tang Dynasty) was traveling, he stayed at Da'an Temple. Pei Xiu (a Tang Dynasty chancellor) entered the temple, pointed to a portrait on the wall, and asked a monk, 'What is this image?' The monk said, 'A portrait of a high monk.' Pei Xiu said, 'The portrait is worth seeing, but where is the high monk?' The monk was speechless. Pei Xiu asked, 'Are there any Chan monks here?' The monk said, 'Recently, a monk came to the temple to do chores, and he seems like a Chan practitioner.' So he was called to meet, and Pei Xiu asked the previous question again: 'The portrait is worth seeing, but where is the high monk?' Huangbo shouted loudly, 'Chancellor!' Pei Xiu responded. Huangbo said, 'Where is he?' Pei Xiu had an awakening.

Jingshan Gao (a Chan master of the Southern Song Dynasty) said, 'Pei Xiu turned a mistake into an opportunity, completely shedding the roots of defilement. Huangbo spoke compassionately without effort. It is like the earth supporting a mountain without knowing the mountain's solitary height, like a stone containing jade without knowing the jade's flawlessness. Although it is like this, Huangbo only

有殺人刀。且無活人劍。今日大資相公或問雲門真儀可觀高僧何在。雲門亦召相公。公若應諾。雲門即向道。今日堂中特謝供養。　天寧琦云。裴相國道高僧何在。分明換卻眼睛。黃檗便召相公。剛把缽盂安柄。老妙喜與人錯下注腳。便道似地擎山不知山之孤峻。如石含玉不知玉之無瑕。錯過了也。天寧則不然。亦召相公。公應諾。劈脊便棒。免教者漢向死水裡淹殺。　博山奉云。黃檗因風吹火用力不多。檢點將來。祇有殺人刀。且無活人劍。

酆城寶劍沉埋久。一道寒光射鬥牛。不是張華辨端的。祇應千古枉掩留。(慈受深)

翰墨場中喚得回。桂林昨夜覺華開。暗香漏泄堪題處。散作人間調鼎才。(自得暉)

花椒鋪上天靈蓋。邨店那來人見愛。一遇耆婆顧盻過。價高從此世無賽。(憨予暹)

黃檗游天臺。路逢一僧如舊識。熟視之。目光射人。乃偕行。屬澗水暴漲。植杖而立。僧率同渡。師曰兄要渡自渡。僧乃褰衣躡波若履平地。回顧曰渡來渡來。師曰。咄。者自了漢。我早知當斫汝脛。其僧嘆曰。真大乘法器。我所不及。

慧云盛云。黃檗當時見他渡去。好向道你祇解恁么去。不解恁么來。待其轉來。拈拄杖痛與一頓。

道人猛利難親近。漾笠中流驗作家。憶昔高人何

【現代漢語翻譯】 現代漢語譯本： 有殺人的刀，卻沒有救人的劍。今天大資相公如果問雲門真儀（Yunmen Zhenyi，禪宗大師）可觀高僧在哪裡，雲門（Yunmen，禪宗大師）也會召喚相公。相公如果應答，雲門就會說：『今天在堂中特別感謝您的供養。』 天寧琦（Tianning Qi，禪宗僧人）說，裴相國（Pei Xiangguo，人名）問高僧在哪裡，分明是換了眼睛。黃檗（Huangbo，禪宗大師）便召喚相公，剛把缽盂安上把柄。老妙喜（Miao Xi，禪宗大師）給人錯下注腳，便說像大地托著山，不知道山的孤峻；像石頭含著玉，不知道玉的無瑕。錯過了啊。天寧（Tianning，地名）則不然，也會召喚相公。相公應答，劈頭就是一棒，免得這人淹死在死水裡。 博山奉（Bo Shanfeng，禪宗僧人）說，黃檗（Huangbo，禪宗大師）因風吹火，用力不多。檢查起來，只有殺人的刀，卻沒有救人的劍。 豐城的寶劍沉埋很久，一道寒光射向鬥牛。不是張華（Zhang Hua，人名）辨認得出的，只能千古枉自掩藏。 （慈受深（Ci Shoushen，禪宗僧人）） 翰墨場中也能喚得回來，桂林昨夜覺華開放。暗香泄露，值得題寫的地方，散作人間調鼎的才能。 （自得暉（Zi Dehui，禪宗僧人）） 花椒鋪上的天靈蓋，村店裡哪裡有人喜愛？一旦遇到耆婆（Jīva，古印度名醫）顧盼，價格從此世上無人能比。 （憨予暹（Han Yuqian，禪宗僧人）） 黃檗（Huangbo，禪宗大師）游天臺（Tiantai，地名），路上遇到一個僧人好像舊相識，仔細看他，目光逼人。於是和他同行。遇到澗水暴漲，僧人拄著枴杖站立。僧人帶領大家一起渡河。黃檗（Huangbo，禪宗大師）說：『兄要渡自己渡。』僧人於是提起衣裳，踩著水波像走在平地上。回頭說：『渡來渡來。』黃檗（Huangbo，禪宗大師）說：『咄！這個自了漢。我早就知道應當砍斷你的脛骨。』那僧人嘆息說：『真是大乘法器，我比不上。』 慧云盛（Hui Yunsheng，禪宗僧人）說，黃檗（Huangbo，禪宗大師）當時見他渡過去，最好向他說：『你只會這樣過去，不會這樣過來。』等他轉回來，拿起拄杖狠狠打他一頓。 道人猛利難以親近，在漾笠中流考驗作家。回憶昔日高人何

【English Translation】 English version: There is a sword that kills, but no sword that gives life. If today Dazi Xianggong (a respectful title) were to ask where the admirable high monk of Yunmen Zhenyi (Yunmen Zhenyi, a Chan master) is, Yunmen (Yunmen, a Chan master) would also summon Xianggong. If Xianggong were to respond, Yunmen would then say, 'Today, I especially thank you for your offerings in the hall.' Tianning Qi (Tianning Qi, a Chan monk) said, Pei Xiangguo (Pei Xiangguo, a personal name) asks where the high monk is, clearly having changed his eyes. Huangbo (Huangbo, a Chan master) then summons Xianggong, just having put a handle on the alms bowl. Old Miaoxi (Miao Xi, a Chan master) gives people the wrong footnotes, saying it's like the earth holding up the mountain, not knowing the mountain's solitary steepness; like a stone containing jade, not knowing the jade's flawlessness. It's a miss. Tianning (Tianning, a place name) is not like that; he would also summon Xianggong. If Xianggong responds, he would strike him with a staff, preventing this person from drowning in dead water. Bo Shanfeng (Bo Shanfeng, a Chan monk) said, Huangbo (Huangbo, a Chan master) used little effort in blowing fire with the wind. Upon inspection, there is only a sword that kills, but no sword that gives life. The treasured sword of Fengcheng has been buried for a long time, a cold light shooting towards the Dipper. If it weren't for Zhang Hua (Zhang Hua, a personal name) to recognize it, it would only be vainly hidden for eternity. (Ci Shoushen (Ci Shoushen, a Chan monk)) It can also be called back in the field of calligraphy, the laurel forest awakened last night with the opening of flowers. The secret fragrance leaks out, a place worth inscribing, scattered as the talent to harmonize the world. (Zi Dehui (Zi Dehui, a Chan monk)) The skull on the pepper shop, who in the village shop would love it? Once it encounters Jīva (Jīva, an ancient Indian famous doctor) glancing over, the price will be unmatched in the world from then on. (Han Yuqian (Han Yuqian, a Chan monk)) Huangbo (Huangbo, a Chan master) was traveling in Tiantai (Tiantai, a place name) when he met a monk on the road who seemed like an old acquaintance. Looking at him closely, his gaze was piercing. So they traveled together. Encountering a stream that had suddenly risen, the monk stood with his staff. The monk led everyone across the river. Huangbo (Huangbo, a Chan master) said, 'Brother, if you want to cross, cross yourself.' The monk then lifted his robe and stepped on the waves as if walking on flat ground. Looking back, he said, 'Cross over, cross over.' Huangbo (Huangbo, a Chan master) said, 'Bah! This self-enlightened fellow. I knew long ago that I should chop off your shinbones.' The monk sighed and said, 'Truly a vessel of the Great Vehicle, I am not up to it.' Hui Yunsheng (Hui Yunsheng, a Chan monk) said, when Huangbo (Huangbo, a Chan master) saw him cross over, it would have been best to say to him, 'You only know how to go that way, you don't know how to come this way.' When he turns back, pick up the staff and give him a good beating. The Daoist is fierce and difficult to approach, testing the practitioner in the middle of the swaying stream. Recalling the high person of the past, what

處去。夜深和月過平沙。(虛堂愚)

前溪綠漲雨初晴。浮笠波心掌㨾平。伎倆由來祇如此。放教急急奔前程。(石溪月)

黃檗到京行化。至一家門首吟添缽聲。一嫗出棘扉閑曰太無厭生。師曰。尚未佈施。何言太無厭生。嫗便閉卻門。師異之。

千尺絲綸直下垂。錦鱗潑剌上鉤時。斜風細雨歌歸去。醉倒篷牕百不知。(別峰印)

添缽家常乞食時。柴門掩處莫遲疑。白拈手段重拈起。鐵眼銅睛換卻伊。(野牛平)

蠅見血。鶻捉鳩。拳來踢報。膠漆相投。難提掇處轉風流。(虛堂愚)

黃檗因裴相國捧一尊像。跪請曰乞師安名。師召相公。公應諾。師曰與汝安名竟。公拜曰謝師安名。

翠峰顯代裴公當時便喝。　徑山杲云。二老可謂如水入水。檢點將來。不無滲漏。今日蔡郎中或捧一尊像。請雲門安名。即向道清凈法身毗盧遮那佛。若云謝師安名。更向道下坡不走快便難逢。　天寧琦云。裴公捧像。黃檗安名。冷地看來如阿家教新婦相似。直是好笑。笑須三十年。妙喜既不能坐斷。未免隨例顛倒。便喚作清凈法身毗盧遮那佛。周人以柏。殷人以栗。　大峨蜀云。裴公謾天索價。黃檗就地還錢。雖然佔得便宜。未免傍觀者哂。且道是賓家是主家。

裴相當時忘卻

【現代漢語翻譯】 現代漢語譯本：

遠離塵囂。夜深了，伴著月光走過平坦的沙灘。（虛堂愚） 前溪水漲，雨後初晴。頭戴斗笠，在波光粼粼的水面上劃船，平穩如掌。我的本領向來如此。放任小船，急速奔向前方。（石溪月） 黃檗（Huangbo，人名）到京城弘法。到一家門口，吟誦著化緣的添缽聲。一位老婦人從荊棘編成的門裡出來，不耐煩地說：『太不知足了！』黃檗（Huangbo）說：『尚未佈施，為何說太不知足？』老婦人便關上了門。黃檗（Huangbo）對此感到詫異。 千尺絲線直垂而下。錦鯉跳躍，被鉤住的時候。伴著斜風細雨，歌唱著歸去。醉倒在船篷窗邊，什麼都不知道。（別峰印） 添缽是日常乞食的時候。柴門緊閉，不要遲疑。白手起家的手段重新拾起。用鐵眼銅睛來換掉它。（野牛平） 蒼蠅看見血。老鷹捉住鳩。拳打腳踢，膠漆般緊密相投。難以提拔之處反而更加灑脫。（虛堂愚） 黃檗（Huangbo）因為裴相國（Pei Xiangguo，人名）捧著一尊佛像，跪著請求說：『請師父給佛像安個名字。』黃檗（Huangbo）呼喚：『相公！』裴相國（Pei Xiangguo）應答。黃檗（Huangbo）說：『已經給您安好名字了。』裴相國（Pei Xiangguo）叩拜說：『感謝師父賜名。』 翠峰顯（Cuifeng Xian，人名）代替裴相國（Pei Xiangguo）當時就喝斥。徑山杲（Jingshan Gao，人名）說：『這兩位老者可謂如水入水。』仔細檢查起來，不免有滲漏。今天蔡郎中（Cai Langzhong，人名）如果捧著一尊佛像，請雲門（Yunmen，人名）安名，就直接說『清凈法身毗盧遮那佛（Qingjing Fashen Piluzhena Fo，佛名）』。如果說『感謝師父賜名』，更要說『下坡不走，快捷方便難得遇到』。天寧琦（Tianning Qi，人名）說：『裴相國（Pei Xiangguo）捧像，黃檗（Huangbo）安名，冷眼看來就像婆婆教新媳婦一樣，真是好笑。』笑須三十年。妙喜（Miaoxi，人名）既然不能決斷，免不了隨例顛倒。便稱作清凈法身毗盧遮那佛（Qingjing Fashen Piluzhena Fo）。周朝人以柏樹為代表，殷朝人以栗樹為代表。大峨蜀（Da'e Shu，人名）說：『裴相國（Pei Xiangguo）漫天要價，黃檗（Huangbo）就地還錢。雖然佔了便宜，免不了被旁觀者嘲笑。』且說誰是賓客，誰是主人？ 裴相國（Pei Xiangguo）當時忘記了。

【English Translation】 English version:

Away from the hustle and bustle. The night is deep, walking across the flat sandy beach with the moon. (Xu Tangyu) The front stream is green and swollen, the rain has just cleared. Wearing a bamboo hat, paddling on the shimmering water, as smooth as a palm. My skills have always been like this. Letting the boat go, rushing forward. (Shi Xiyue) Huangbo (person's name) went to the capital to propagate the Dharma. Arriving at the door of a house, he chanted the sound of adding alms to the bowl. An old woman came out from the thorn-woven door and said impatiently, 'Too greedy!' Huangbo (person's name) said, 'I have not yet given alms, why do you say I am too greedy?' The old woman then closed the door. Huangbo (person's name) was surprised by this. A thousand-foot silk thread hangs straight down. The carp leaps and is hooked. Accompanied by the slanting wind and fine rain, singing and returning. Drunk and fallen asleep by the window of the boat, not knowing anything. (Biefeng Yin) Adding alms to the bowl is a daily occurrence when begging for food. When the thatched door is closed, do not hesitate. The means of starting from scratch are picked up again. Replace it with iron eyes and copper pupils. (Yeniu Ping) Flies see blood. Hawks catch doves. Punching and kicking, sticking together like glue. The place that is difficult to promote becomes even more unrestrained. (Xu Tangyu) Huangbo (person's name) because Pei Xiangguo (person's name) was holding a Buddha statue, knelt and asked, 'Please, Master, give the Buddha statue a name.' Huangbo (person's name) called out, 'Xiangguo!' Pei Xiangguo (person's name) responded. Huangbo (person's name) said, 'I have already given you a name.' Pei Xiangguo (person's name) bowed and said, 'Thank you, Master, for giving the name.' Cuifeng Xian (person's name) rebuked on behalf of Pei Xiangguo (person's name) at that time. Jingshan Gao (person's name) said, 'These two old men can be said to be like water entering water.' Upon closer inspection, there are bound to be leaks. Today, if Cai Langzhong (person's name) is holding a Buddha statue, asking Yunmen (person's name) to give it a name, just say 'Pure Dharma Body Vairocana Buddha (Buddha's name)'. If you say 'Thank you, Master, for giving the name', you should say 'It is rare to encounter a downhill that is not fast and convenient'. Tianning Qi (person's name) said, 'Pei Xiangguo (person's name) holding the statue, Huangbo (person's name) giving the name, looks like a mother-in-law teaching her new daughter-in-law, it's really funny.' Laughter requires thirty years. Since Miaoxi (person's name) cannot make a decision, it is inevitable to reverse the example. It is called Pure Dharma Body Vairocana Buddha (Buddha's name). The Zhou people used cypress trees as representatives, and the Yin people used chestnut trees as representatives. Da'e Shu (person's name) said, 'Pei Xiangguo (person's name) asked for a sky-high price, and Huangbo (person's name) paid back on the spot. Although he took advantage, he could not avoid being ridiculed by onlookers.' And who is the guest, who is the host? Pei Xiangguo (person's name) forgot at that time.

名。被人喚著又惺惺。不知未具胞胎日。誰敢涂糊此性靈。(佛印元)

裴公悟處絕誵訛。尺水能翻萬丈波。霹靂機中反活眼。鋒𨦵句里罷干戈。峰頭路。暫經過。濃綠萬枝紅一點。動人春色不須多。(湛堂深)

土木形骸權號佛。呼來喚去強名誰。要知個里難安立。相國須當大姓裴。(閑極云)

黃檗因南泉問什麼處去。師曰擇菜去。泉曰將什麼擇。師豎起刀子。泉曰汝祇解作賓不解作主。師以刀子點三下。

黃龍新云。今時師僧。往往將南泉黃檗作擇菜會卻。

黃檗因南泉曰。老僧有牧牛歌請長老和。師曰希運自有師在。因辭泉。泉門送。提起笠子曰。長老身材大。笠子太小生。師指笠曰。大千沙界總在里許。泉曰王老師𠰒。師戴笠便行。

相見錦江頭。相𢹂上酒樓。會醫還少病。知分不多愁。(龍門遠)

遊刃恢恢饒有地。目中無復見全牛。動弦能別曲。葉落早知秋。一笠藏千界。一步過閻浮。收虎尾。騎虎頭。更嫌何處不風流。(平陽忞)

杭州大慈寰中禪師(百丈海嗣)

上堂。山僧不解答話。祇解識病。時有僧出。師便歸方丈。

法眼益云。眾中喚作病。在目前不識。　報慈遂云。且道大慈識病不識病。者僧出來是病不是病。若言是病。

【現代漢語翻譯】 現代漢語譯本： 名。被人喚著又惺惺。不知未具胞胎日。誰敢涂糊此性靈。(佛印元) 翻譯：名字，被人呼喚時才有所反應。在尚未形成胎兒之日，誰敢隨意塗抹這本性的靈明？(佛印元)

裴公悟處絕誵訛。尺水能翻萬丈波。霹靂機中反活眼。鋒𨦵句里罷干戈。峰頭路。暫經過。濃綠萬枝紅一點。動人春色不須多。(湛堂深) 翻譯：裴休領悟之處絕無差錯，即使是淺淺的一尺水也能翻起萬丈波濤。在迅猛如霹靂的機鋒中反而生出活潑的眼光，在鋒利的言辭中停止爭鬥。山峰頂上的路，只是暫時經過。萬枝濃綠中一點紅，動人的春色不必太多。(湛堂深)

土木形骸權號佛。呼來喚去強名誰。要知個里難安立。相國須當大姓裴。(閑極云) 翻譯：這土木雕塑的身軀暫且稱作佛，呼來喚去，勉強安立一個名字是誰呢？要知道這個道理難以安立，需要像裴休這樣的大人物才能領悟。(閑極云)

黃檗因南泉問什麼處去。師曰擇菜去。泉曰將什麼擇。師豎起刀子。泉曰汝祇解作賓不解作主。師以刀子點三下。 翻譯：黃檗（Huangbo，禪師名）因為南泉（Nanquan，禪師名）問他去哪裡。黃檗禪師說：『去擇菜。』南泉禪師問：『用什麼擇？』黃檗禪師豎起刀子。南泉禪師說：『你只懂得做賓客，不懂得做主人。』黃檗禪師用刀子點了三下。

黃龍新云。今時師僧。往往將南泉黃檗作擇菜會卻。 翻譯：黃龍新（Huanglongxin，禪師名）說：『現在的僧人，往往把南泉和黃檗的對話理解成只是在擇菜。』

黃檗因南泉曰。老僧有牧牛歌請長老和。師曰希運自有師在。因辭泉。泉門送。提起笠子曰。長老身材大。笠子太小生。師指笠曰。大千沙界總在里許。泉曰王老師𠰒。師戴笠便行。 翻譯：黃檗（Huangbo，禪師名）因為南泉（Nanquan，禪師名）說：『老僧我有一首牧牛歌，請長老您來唱和。』黃檗禪師說：『希運（Xiyun，黃檗禪師的本名）自有老師在。』於是告辭南泉禪師。南泉禪師在門口送他，黃檗禪師提起斗笠說：『長老您身材高大，這斗笠太小了。』黃檗禪師指著斗笠說：『整個大千世界都在這裡面。』南泉禪師說：『王老師真是...』黃檗禪師戴上斗笠就走了。

相見錦江頭。相𢹂上酒樓。會醫還少病。知分不多愁。(龍門遠) 翻譯：在錦江邊相見，一起攜手上酒樓。善於醫治疾病的人反而少生病，懂得安分守己的人就不會有太多憂愁。(龍門遠)

遊刃恢恢饒有地。目中無復見全牛。動弦能別曲。葉落早知秋。一笠藏千界。一步過閻浮。收虎尾。騎虎頭。更嫌何處不風流。(平陽忞) 翻譯：刀刃運轉自如，寬綽有餘地，眼中不再見到完整的牛。撥動琴絃就能分辨曲調，樹葉飄落就能預知秋天。一頂斗笠藏著整個世界，一步邁過閻浮提（Yanfuti，指我們所居住的這個世界）。收起老虎尾巴，騎在老虎頭上，還嫌哪裡不夠風流？(平陽忞)

杭州大慈寰中禪師(百丈海嗣) 翻譯：杭州大慈寰中禪師（Hangzhou Daci Huanzhong Chanshi，禪師名）(百丈海嗣（Baizhang Haisi，禪師法號）)

上堂。山僧不解答話。祇解識病。時有僧出。師便歸方丈。 翻譯：上堂說法時，寰中禪師說：『山僧我不解答話語，只會識別病癥。』當時有個僧人走出來，寰中禪師便回到方丈室。

法眼益云。眾中喚作病。在目前不識。　報慈遂云。且道大慈識病不識病。者僧出來是病不是病。若言是病。 翻譯：法眼益（Fayan Yi，禪師名）說：『大眾中稱之為病，就在眼前卻不認識。』報慈遂（Baoci Sui，禪師名）說：『那麼，大慈禪師是認識病還是不認識病呢？這個僧人走出來是病還是不是病？如果說是病，...』

【English Translation】 English version: Name. When called, it responds. Before the formation of the fetus, who dares to smear this spiritual nature? (Foyin Yuan) Translation: A name, only responding when called. Before the day of forming a fetus, who would dare to carelessly deface this inherent spiritual clarity? (Foyin Yuan)

Pei Gong's enlightenment is free from error. An inch of water can overturn a ten-thousand-foot wave. Within the thunderbolt's mechanism, a lively eye emerges. In the sharp words, the fighting ceases. The path at the mountain peak, only temporarily passed. Amidst the dense green branches, a single point of red. The moving spring scenery needs no more. (Zhan Tangshen) Translation: Pei Xiu's (Pei Xiu, a high-ranking official and Buddhist devotee) enlightenment is absolutely free from error; even a shallow inch of water can overturn a ten-thousand-foot wave. Within the swift mechanism like a thunderbolt, a lively eye emerges. In the sharp words, the fighting ceases. The path at the mountain peak is only temporarily passed. Amidst the dense green branches, a single point of red; the moving spring scenery needs no more. (Zhan Tangshen)

An earthen and wooden form temporarily called Buddha. Calling it back and forth, who is this name forced upon it? To know that it is difficult to establish oneself here, the prime minister must be a great figure like Pei. (Xian Jiyun) Translation: This earthen and wooden form is temporarily called Buddha. Calling it back and forth, who is this name forcibly placed upon it? To know that it is difficult to establish oneself in this, one must be a great figure like Pei Xiu to understand. (Xian Jiyun)

Huangbo (Huangbo, a Chan master) asked Nanquan (Nanquan, a Chan master) where he was going. The master said, 'To pick vegetables.' Nanquan asked, 'With what do you pick?' The master raised a knife. Nanquan said, 'You only know how to be a guest, not how to be a host.' The master tapped the knife three times. Translation: Huangbo asked Nanquan where he was going. The master said, 'To pick vegetables.' Nanquan asked, 'With what do you pick?' The master raised a knife. Nanquan said, 'You only know how to be a guest, not how to be a host.' The master tapped the knife three times.

Huanglongxin (Huanglongxin, a Chan master) said, 'Present-day monks often interpret Nanquan and Huangbo's conversation as simply picking vegetables.' Translation: Huanglongxin said, 'Present-day monks often interpret Nanquan and Huangbo's conversation as simply picking vegetables.'

Huangbo said to Nanquan, 'This old monk has a herding song, please Elder harmonize.' The master said, 'Xiyun (Xiyun, Huangbo's given name) has his own teacher.' Then he bid farewell to Nanquan. Nanquan saw him off at the gate, and he raised his bamboo hat and said, 'Elder, you are tall, the hat is too small.' The master pointed to the hat and said, 'The entire great thousand worlds are all within it.' Nanquan said, 'Teacher Wang is...' The master put on the hat and left. Translation: Huangbo said to Nanquan, 'This old monk has a herding song, please Elder harmonize.' The master said, 'Xiyun has his own teacher.' Then he bid farewell to Nanquan. Nanquan saw him off at the gate, and he raised his bamboo hat and said, 'Elder, you are tall, the hat is too small.' The master pointed to the hat and said, 'The entire great thousand worlds are all within it.' Nanquan said, 'Teacher Wang is...' The master put on the hat and left.

Meeting at the head of the Jin River, together we ascend the wine tower. A skilled doctor has fewer illnesses, knowing one's lot brings less sorrow. (Longmen Yuan) Translation: Meeting at the head of the Jin River, together we ascend the wine tower. A skilled doctor has fewer illnesses, knowing one's lot brings less sorrow. (Longmen Yuan)

The blade moves freely with ample space, no longer seeing a whole ox in sight. Plucking the strings distinguishes the tune, falling leaves foretell autumn. A hat conceals a thousand worlds, a step crosses Jambudvipa (Jambudvipa, the world we live in). Reeling in the tiger's tail, riding the tiger's head, what more could one dislike about being carefree? (Pingyang Min) Translation: The blade moves freely with ample space, no longer seeing a whole ox in sight. Plucking the strings distinguishes the tune, falling leaves foretell autumn. A hat conceals a thousand worlds, a step crosses Jambudvipa. Reeling in the tiger's tail, riding the tiger's head, what more could one dislike about being carefree? (Pingyang Min)

Chan Master Huanzhong of Daci Temple in Hangzhou (Successor of Baizhang Haisi) Translation: Chan Master Huanzhong of Daci Temple in Hangzhou (Successor of Baizhang Haisi (Baizhang Haisi, a Chan master))

Ascending the hall, the mountain monk does not answer questions, only knows how to recognize illness. At that time, a monk came out, and the master returned to his room. Translation: Ascending the hall, Chan Master Huanzhong said, 'This mountain monk does not answer questions, only knows how to recognize illness.' At that time, a monk came out, and the master returned to his room.

Fayan Yi (Fayan Yi, a Chan master) said, 'Called illness in the assembly, but not recognized when it is right in front of you.' Baoci Sui (Baoci Sui, a Chan master) then said, 'Then does Daci recognize illness or not? Is this monk coming out an illness or not? If you say it is an illness...'

每日行住不可總是病。若言不是病。出來又作么生。　翠峰顯云。大凡扶豎宗乘。須辨個得失。且大慈識病不答話。時有僧出。便歸方丈。雪竇識病不答話。或有僧出。劈脊便打。諸方識病不答話。有僧出。必然別有長處。敢有動著。大唐天子祇三人。　翠巖芝云。者僧出來。大慈歸方丈。並無個道理。甚麼處是識病處。也須仔細。　黃龍南云。可惜放過。當時見伊出。劈脊便打。待伊知得行棒來處。免見千古之下遭人檢點。黃龍今日也識病會答話。忽有個漢出來掀倒禪床。合作么生支準。諸上座請代一轉語看。　天童覺云。大慈翠峰二俱作家。要且祇顧目前。不防腳下。或有個不識好惡底漢出來便掀倒禪床。直饒你全機大用。祇恐做手腳不辦。正當恁么時。還有識病底眼么。　保寧茂云。大慈祇好依方修合。自病卻難下藥。　南堂欲云。翠峰可使千古流芳。要且未得劋絕。若據山僧見處。直須打了拖出。何故。大海不宿死屍。　平陽忞云。大唐天子祇三人。翠峰太煞。肋胸自點。諸方必然別有長處。布袋里盛錐子。不出頭是好手。雖然。既已見義。不為非勇。如今山僧亦識病不答話。若有僧出。便乃呵呵大笑。若是諸方長處。座中盡有江南客。

輕如毫末重如山。地角天涯去復還。黃葉殞時風骨露。水邊依舊

【現代漢語翻譯】 現代漢語譯本： 每日的行住坐臥不應該總是生病的狀態。如果說這不是病態，那麼（從這種狀態）出來又能做什麼呢？ 翠峰顯禪師說，大凡要扶持宗門，必須辨別清楚得失。且說大慈禪師識破了僧人的病態，卻不回答他的問題。當時有個僧人出來，（大慈禪師）便回方丈了。雪竇禪師識破了僧人的病態，也不回答他的問題，如果有個僧人出來，就劈頭蓋臉地打。其他地方的禪師識破了僧人的病態，不回答他的問題，如果有僧人出來，必然有其他過人之處。膽敢有所觸動，（要知道）大唐天子也只有三個。 翠巖芝禪師說，那個僧人出來，大慈禪師就回方丈，這並沒有什麼道理。哪裡是識破病態的地方？也需要仔細觀察。 黃龍南禪師說，可惜放過了（那個僧人）。當時如果見到他出來，就劈頭蓋臉地打，等他知道行棒的來處，就可以避免在千年之後被人檢點。黃龍我今天也識得病態，也會回答問題。如果有個傢伙出來掀翻禪床，該如何應對？各位請代我說一句轉語看看。 天童覺禪師說，大慈禪師和翠峰禪師都是作家，但都只顧眼前，不防備腳下。如果有個不識好歹的傢伙出來就掀翻禪床，即使你全機大用，恐怕也難以應付。正在這個時候，還有識得病態的眼睛嗎？ 保寧茂禪師說，大慈禪師只擅長按方子配藥，自己的病卻難以找到藥方。 南堂欲禪師說，翠峰禪師可以使（他的言論）千古流芳，但還沒有完全斷絕（病根）。如果按照我的看法，就應該直接打了拖出去。為什麼？因為大海不容許有死屍。 平陽忞禪師說，大唐天子只有三個，翠峰禪師太過分了，自己點自己的肋骨和胸膛（比喻自作聰明）。其他地方的禪師必然有其他過人之處，就像布袋里裝錐子，不露頭才是好手。雖然如此，既然已經見義，就不算不勇敢。現在我平陽忞也識得病態，不回答問題。如果有僧人出來，我就呵呵大笑。至於其他地方的長處，座中有很多江南客人（比喻見多識廣的人）。 輕如毫毛，重如山嶽。地角天涯，去了又還。黃葉凋零時，風骨顯露。水邊依舊（如此）。

【English Translation】 English version: One's daily activities of walking, standing, sitting, and lying down should not always be in a state of illness. If you say it's not an illness, then what can you do when you come out of this state? Chan Master Cuifeng Xian said, 'Generally, to support the lineage, one must clearly distinguish between gains and losses.' Furthermore, Chan Master Daci recognized the monk's illness but did not answer his question. At that time, a monk came out, and (Chan Master Daci) returned to his abbot's room. Chan Master Xuedou recognized the monk's illness but did not answer his question either. If a monk came out, he would strike him head-on. Chan masters in other places recognized the monk's illness but did not answer his question. If a monk came out, there must be other outstanding qualities. Daring to touch upon it, (know that) there are only three emperors in the Great Tang Dynasty. Chan Master Cuiyan Zhi said, 'That monk came out, and Chan Master Daci returned to his abbot's room; there is no reason in this. Where is the place to recognize the illness? One needs to observe carefully.' Chan Master Huanglong Nan said, 'It's a pity to have let (that monk) go. If I had seen him come out at that time, I would have struck him head-on, so that he would know where the stick came from, and avoid being scrutinized by people thousands of years later. Huanglong, I also recognize the illness today and know how to answer the question. If a fellow comes out and overturns the Zen bed, how should we deal with it? Please, everyone, say a turning word for me to see.' Chan Master Tiantong Jue said, 'Chan Master Daci and Chan Master Cuifeng are both writers, but they only care about the present and do not guard against what is under their feet. If a fellow who does not know good from bad comes out and overturns the Zen bed, even if you have great skill and use, I am afraid it will be difficult to cope with. At such a time, are there still eyes that can recognize the illness?' Chan Master Baoning Mao said, 'Chan Master Daci is only good at prescribing medicine according to the prescription, but it is difficult to find a prescription for his own illness.' Chan Master Nantang Yu said, 'Chan Master Cuifeng can make (his words) famous for thousands of years, but he has not completely eradicated (the root of the illness). According to my view, one should directly hit him and drag him out. Why? Because the great sea does not allow dead bodies to remain.' Chan Master Pingyang Min said, 'There are only three emperors in the Great Tang Dynasty; Chan Master Cuifeng is too much, pointing at his own ribs and chest (metaphor for being self-righteous). Chan masters in other places must have other outstanding qualities, like an awl in a bag, it is best not to show its head. Even so, since one has seen righteousness, it is not considered unbrave. Now I, Pingyang Min, also recognize the illness and do not answer the question. If a monk comes out, I will laugh heartily. As for the strengths of other places, there are many Jiangnan (江南) guests (metaphor for knowledgeable people) in the audience.' 'Light as a feather, heavy as a mountain. To the ends of the earth, gone and returned. When yellow leaves fall, the wind and bones are revealed. By the water, it remains the same.'

石斕斑。(虛堂愚)

龍馬負圖也親傳。造化神龜浮沙也。豈識吉兇。當時透得田單計。一縱兵牛信不通。(天奇瑞)

霜催秋葉滿秋山。古路無人鳥自還。出谷白雲飛不定。數行征雁影班班。(三宜盂)

興至持竿駕小舟。乘風泛入五湖秋。櫓聲驚起蘆花雁。卻逐流沙過別洲。(谷隱啟)

大慈因僧辭。問甚處去。曰江西去。師曰將取老僧去得否。曰更有過於和尚者亦不能將去。師便休。

洞山代云得。　法眼別云。和尚若去。某甲提笠子。　汾陽昭代慈雲。知汝力微。　凈因成云。者僧可謂擔頭不泊蠅。是則固是。要且祇是孤生獨死漢。　天童覺云。大慈合伴不著。者僧不如獨行。也須是恁么始得。直饒大慈古佛。也不奈者擔板漢何。且道者漢別有什麼長處。　寶壽方別云。某甲無者閑氣力。

大慈示眾。說得一丈。不如行取一尺。說得一尺。不如行取一寸。

洞山價云。說取行不得底。行取說不得底。　云居膺云。行時無說路。說時無行路。不行不說時。合行甚麼路。　洛浦安云。行說俱到。則本分事無。行說俱不到。則本分事在。　天童覺云。絕是非。沒軌跡。相逢不識面。識面不相逢。諸尊宿各有長處。如今舌頭上無十字關。腳跟下無五色線。要行便行。要說

便說。若有人問如何是要行便行。向伊道。步。如何是要說便說。向伊道。啊。

大慈因趙州問般若以何為體。師曰般若以何為體。州呵呵大笑而出。師明日見趙州埽地次。卻問般若以何為體。州放下埽帚撫掌大笑。師便歸方丈。

翠峰顯云。前來也笑。後來也笑。笑中有刀。大慈還識么。直饒識得。也未免喪身失命。　溈山喆云。才見呵呵大笑。便與一掌。明日問。待伊大笑。又與一掌。大慈若下得者兩掌。可謂生鐵鑄就。風吹不入。宗師家一等搖撼乾坤。直教如旱天霹靂。萬里無雲轟一聲。教他眼目定動。豈不俊。哉要識二老么。莫怪從前多意氣。他家曾謁聖明君。　黃龍新云。趙州金鍮不辨。玉石不分。直饒分去。也未夢見大慈在。　黃龍震云。般若非是無體。二老不能知。般若非是無用。二老不能用。若是能知能用。一言可以截斷眾紛。何必再三。　南華昺云。兩個漢祇解掩耳偷鈴。不解移風易俗。或有問南華。般若以何為體。劈脊便打。待伊眼目定動。卻問般若以何為體。伶俐漢忽然蹋著。必定自知落處。　古南門云。翠峰與賊過梯。古南則不然。前來也笑。後來也笑。明眼衲僧分疏不下。忽有個漢出來道。古南也是與賊過梯。直向道還我刀來。

以何為體呵呵笑。推到當頭陷虎機。鳥

【現代漢語翻譯】 現代漢語譯本 便說。如果有人問如何是『要行便行』，就告訴他：『走』。如何是『要說便說』，就告訴他：『啊』。

大慈禪師因為趙州禪師問『般若（Prajna，智慧）以何為體』。大慈禪師反問道：『般若以何為體？』趙州禪師聽后，呵呵大笑而出。第二天，大慈禪師看見趙州禪師正在掃地，又問：『般若以何為體？』趙州禪師放下掃帚，撫掌大笑。大慈禪師便回到方丈。

翠峰顯禪師說：『前來也笑，後來也笑，笑中有刀。大慈禪師還認識嗎？』即使認識，也難免喪身失命。溈山喆禪師說：『才見他呵呵大笑，就給他一掌。』明天再問，等他大笑，再給他一掌。大慈禪師如果能下得了這兩掌，可謂是生鐵鑄就，風吹不入。宗師家一等搖撼乾坤，直接教他如旱天霹靂，萬里無雲轟一聲，教他眼目定動，豈不俊哉！』想要認識這兩位老禪師嗎？莫怪他們從前多意氣，他們家曾謁聖明君。黃龍新禪師說：『趙州禪師金鍮（tōu，指銅或錫）不辨，玉石不分。』即使分得清，也未夢見大慈禪師在哪裡。黃龍震禪師說：『般若並非沒有體，二老不能知。般若並非沒有用，二老不能用。』如果能知能用，一言可以截斷眾紛，何必再三？南華昺禪師說：『兩個傢伙只懂得掩耳盜鈴，不解移風易俗。』如果有人問南華禪師，『般若以何為體？』劈頭蓋臉就打。等他眼目定動，再問『般若以何為體？』伶俐漢忽然踩著，必定自知落處。古南門禪師說：『翠峰禪師與賊過梯。』古南門禪師則不然，『前來也笑，後來也笑，明眼衲僧分疏不下。』忽然有個漢出來說：『古南門禪師也是與賊過梯。』直接向他要還刀來。

『以何為體呵呵笑，推到當頭陷虎機。鳥……』

【English Translation】 English version Then say it. If someone asks, 'How is it to act when you want to act?' Tell him, 'Walk.' How is it to speak when you want to speak? Tell him, 'Ah.'

Great Compassion (Da Ci) asked Zhao Zhou (Zhao Zhou, a famous Zen master) about 'What is the substance of Prajna (Prajna, wisdom)?' The master said, 'What is the substance of Prajna?' Zhao Zhou laughed heartily and left. The next day, the master saw Zhao Zhou sweeping the ground and asked again, 'What is the substance of Prajna?' Zhao Zhou put down the broom, clapped his hands and laughed. The master then returned to his room.

Zen Master Cui Feng Xian said, 'He laughed before, and he laughed later, there is a knife in the laughter. Does Great Compassion recognize it?' Even if he recognizes it, he will inevitably lose his life. Zen Master Wei Shan Zhe said, 'As soon as I see him laughing heartily, I will give him a slap.' Ask again tomorrow, and when he laughs, give him another slap. If Great Compassion can give these two slaps, it can be said that he is made of cast iron, and the wind cannot penetrate him. The masters of the sect shake the universe equally, directly teaching him like a thunderbolt in the clear sky, a loud bang without a cloud for thousands of miles, teaching him to fix his eyes, isn't it handsome! Do you want to know these two old Zen masters? Don't blame them for being so spirited in the past, their family once visited the wise monarch.' Zen Master Huang Long Xin said, 'Zhao Zhou cannot distinguish between gold and brass (tou, referring to copper or tin), and cannot distinguish between jade and stone.' Even if he can distinguish clearly, he has not dreamed of where Great Compassion is. Zen Master Huang Long Zhen said, 'Prajna is not without substance, the two old men cannot know it. Prajna is not without use, the two old men cannot use it.' If they can know and use it, one word can cut off all disputes, why bother again and again? Zen Master Nan Hua Bing said, 'The two guys only know how to cover their ears to steal a bell, and do not understand how to change customs.' If someone asks Zen Master Nan Hua, 'What is the substance of Prajna?' He will slap him in the face. When his eyes are fixed, he will ask again, 'What is the substance of Prajna?' If a clever man suddenly steps on it, he will surely know where he has fallen. Zen Master Gu Nan Men said, 'Zen Master Cui Feng is passing the ladder to the thief.' Zen Master Gu Nan Men is not like that, 'He laughed before, and he laughed later, and the clear-eyed monks cannot distinguish it.' Suddenly a man came out and said, 'Zen Master Gu Nan Men is also passing the ladder to the thief.' Directly ask him to return the knife.

'What is the substance, laughing heartily, pushing it to the tiger trap in front of you. Bird...'

帶香從花里出。龍含雨向洞中歸。(心聞賁)

玉勒金鞍出帝都。杏花冉冉柳扶蘇。一鞭一步春風裡。蹋破狀元歸去圖。(靈巖儲)

天臺平田普岸禪師(百丈海嗣)

訪茂源。源才起迎。師便把住曰。開口即失。閉口即喪。去此二途。請師別道。源以手掩鼻。師放開曰。一步較易。兩步較難。源曰著甚死急。師曰。若非和尚。不免諸方檢點。

主山高與案山低。幾見云開又合時。彷彿暮霞堪對處。兩峰相似正悽迷。(絕象鑒)

廝撲相逢是對頭。拳來踢去兩相酬。中間手面交加處。鶻眼鷹睛莫可求。(竹屋簡)

平田因僧參。師打一拄杖。僧近前把住拄杖。師曰老僧適來造次。僧卻打師一拄杖。師曰作家作家。僧禮拜。師把住曰。是老僧造次。阇黎造次。僧大笑。師曰。者個師僧。今日大敗也。

鼓山賢云。平田伸縮安閑。自是慣戰老將。者僧前倨後恭。遭他活陷。真個弄巧成拙。雖然。今日討者師僧亦不可得。

祖令初行亦可觀。從它互換太無端。幸然打著其間漢。草賊終來識不難。(本覺一)

廣州安和寺通禪師(百丈海嗣)

仰山作沙彌時。一日喚寂子。與我將床子來。山將到。師曰卻送舊處著。山從之。師復召寂子。山應諾。師曰床那邊是

【現代漢語翻譯】 現代漢語譯本： 帶香從花里出，龍含雨向洞中歸。（心聞賁） 玉勒金鞍出帝都，杏花冉冉柳扶蘇。一鞭一步春風裡，蹋破狀元歸去圖。（靈巖儲） 天臺平田普岸禪師（百丈海嗣）： 訪茂源。茂源才起身迎接，禪師便抓住他說：『開口就錯，閉口就喪失。除去這兩條路，請禪師另外說。』茂源用手摀住鼻子。禪師放開他說：『一步容易，兩步就難了。』茂源說：『著什麼急？』禪師說：『如果不是和尚你，免不了被各方禪師檢查。』 主山高與案山低，幾見云開又合時。彷彿暮霞堪對處，兩峰相似正悽迷。（絕象鑒） 廝撲相逢是對頭，拳來踢去兩相酬。中間手面交加處，鶻眼鷹睛莫可求。（竹屋簡） 平田禪師因僧人蔘訪，禪師打了一拄杖。僧人走上前抓住拄杖。禪師說：『老僧剛才造次了。』僧人卻打禪師一拄杖。禪師說：『作家！作家！』僧人禮拜。禪師抓住他說：『是老僧造次，還是你造次？』僧人大笑。禪師說：『這個師僧，今天大敗了。』 鼓山賢云評論說：平田禪師伸縮自如，安閒自在，真是慣戰的老將。這個僧人前倨後恭，被他活活陷阱。真是弄巧成拙。雖然如此，今天想要找到這個師僧也不可得了。 祖令初行亦可觀，從它互換太無端。幸然打著其間漢，草賊終來識不難。（本覺一） 廣州安和寺通禪師（百丈海嗣）： 仰山（Yangshan，人名）作沙彌（Shami，佛教術語，指出家未滿20歲的男子）時，一日呼喚寂子（Jizi，人名），『給我把床子拿來。』仰山拿到了。禪師說：『放回原處去。』仰山照做了。禪師又叫寂子。仰山應諾。禪師說：『床的那邊是什麼？』

【English Translation】 English version: Carrying fragrance, it emerges from the flowers; the dragon, holding rain, returns to the cave. (Xinwen Ben) With jade bridle and golden saddle, he leaves the capital; apricot blossoms flutter, willows gently sway. With each step of the whip in the spring breeze, he tramples upon the picture of the returning champion. (Lingyan Chu) Zen Master Ping Tian Pu An of Tiantai (Successor of Baizhang Hai): Visiting Mao Yuan (Mao Yuan, a name), Yuan just rose to greet him. The master immediately grabbed him and said, 'To open your mouth is to err; to close it is to lose. Apart from these two paths, please, Master, speak differently.' Yuan covered his nose with his hand. The master released him and said, 'One step is easier; two steps are difficult.' Yuan said, 'What's the rush?' The master said, 'If it weren't for you being a monk, you would inevitably be scrutinized by all quarters.' The main mountain is high, and the table mountain is low; how often have we seen the clouds open and close again? It seems like the evening glow is a worthy sight to behold; the two peaks resemble each other in their desolation. (Juexiang Jian) Grappling and encountering each other are adversaries; punches and kicks are exchanged in response. In the midst of the hands and faces intertwined, the hawk's eyes and eagle's gaze are nowhere to be found. (Zhuwu Jian) Zen Master Ping Tian, because a monk came to visit, the master struck with a staff. The monk stepped forward and grabbed the staff. The master said, 'This old monk was just being rash.' The monk then struck the master with the staff. The master said, 'A master! A master!' The monk bowed. The master grabbed him and said, 'Was it this old monk being rash, or you being rash?' The monk laughed loudly. The master said, 'This monk has been utterly defeated today.' Xianyun of Gushan commented: Ping Tian stretches and contracts freely, at ease and relaxed, truly a veteran general accustomed to battle. This monk was arrogant at first and then obsequious, falling into his trap alive. Truly, trying to be clever only to bungle things. Even so, today, trying to find this monk is also impossible. The ancestral decree is admirable when first implemented; letting it be exchanged is too unreasonable. Fortunately, hitting the right person in the midst of it, it's not difficult to recognize the bandit in the end. (Benjue Yi) Zen Master Tong of Anhe Temple in Guangzhou (Successor of Baizhang Hai): When Yangshan was a Shami (novice monk), one day he called Jizi, 'Bring me the bed.' Yangshan brought it. The master said, 'Put it back where it was.' Yangshan did as he was told. The master then called Jizi again. Yangshan responded. The master said, 'What is on the other side of the bed?'

什麼物。曰枕子。師曰者邊是什麼物。曰無物。復召寂子。山應諾。師曰是什麼。山無對。師曰去。

高峰妙云。潦倒安和。用心不臧。仰山命蹇。為魅所著。山僧恁么道。也是逆風秉炬

宗鑒法林卷十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十六

集云堂　編

大鑒下四世

福州長慶大安禪師(百丈海嗣)

住溈山時號懶安。室中每問僧。有句無句如藤倚樹。意旨如何。疏山仁聞。特入嶺請益。值師泥壁次。便問有句無句如藤倚樹。豈不是和尚語。師曰是。曰忽遇樹倒藤枯句歸何處。師放下泥盤。呵呵大笑歸方丈。山隨後曰某甲三千里賣卻布單。特為此事而來。和尚何得相弄。師喚侍者取錢二百與者上座去。且囑曰。向後有獨眼龍為汝點破在。山後到明招處。舉前話。招曰。溈山可謂頭正尾正。祇是不遇知音。山亦不契。猶問樹倒藤枯句歸何處。招曰卻使溈山笑轉新。山大悟乃曰。溈山元來笑里有刀。遙禮悔過。

瑯玡覺云。有句無句如藤倚樹。樹倒藤枯。好一堆爛柴。　開福寧舉有句無句語了。良久云。會么。深秋簾幙千家雨。落日樓臺一笛風。　天目禮云。有句無句如藤倚樹。坐斷千差毒蛇當路。樹倒藤枯句歸何處。老

【現代漢語翻譯】 現代漢語譯本： 『什麼物？』（指什麼東西？）答：『枕子。』師父說：『枕子的那邊是什麼物？』答：『無物。』又叫寂子，寂子應聲。師父說：『是什麼？』寂子無言以對。師父說：『去。』

高峰妙云禪師說：長慶大安禪師潦倒于安和，用心不善，仰山慧寂命運不濟，被邪魔所纏。山僧我這樣說，也像是逆風執炬（比喻徒勞無功）。

福州長慶大安禪師（百丈懷海的弟子）

住在溈山時，號稱懶安。在禪房裡經常問僧人：『有句無句如藤倚樹，意旨如何？』疏山仁聞特地前往請教。正趕上禪師在泥墻，便問：『有句無句如藤倚樹，豈不是和尚您說的話？』禪師說：『是。』仁聞問：『忽然樹倒藤枯，句歸何處？』禪師放下泥盤，呵呵大笑，回到方丈。仁聞隨後說：『某三千里賣掉布單，特為此事而來，和尚怎麼能這樣戲弄我？』禪師叫侍者取錢二百給這位上座，並囑咐說：『以後會有獨眼龍為你點破的。』仁聞後來到明招處，舉了之前的話。明招說：『溈山可謂頭正尾正，只是不遇知音。』仁聞也不領會，仍然問：『樹倒藤枯，句歸何處？』明招說：『卻使溈山笑轉新。』仁聞大悟，說：『溈山原來笑裡藏刀。』遙遙禮拜懺悔。

瑯玡覺禪師說：『有句無句如藤倚樹，樹倒藤枯，好一堆爛柴。』開福寧舉了有句無句的話后，良久說：『會么？深秋簾幙千家雨，落日樓臺一笛風。』天目禮禪師說：『有句無句如藤倚樹，坐斷千差，毒蛇當路。樹倒藤枯，句歸何處？』老

【English Translation】 English version: 『What is it?』 (referring to what thing?) Answer: 『A pillow.』 The master said: 『What is on the other side of the pillow?』 Answer: 『Nothing.』 He then called Jiji, and Jiji responded. The master said: 『What is it?』 Jiji had no answer. The master said: 『Leave.』

Zen Master Gaofeng Miaoyun said: Zen Master Changqing Daan was dissolute in Anhe, his intentions were not good, and Yangshan Huiji's (Yangshan Huiji, a prominent Zen monk) fate was unfortunate, being possessed by demons. I, a mountain monk, say this, it is like holding a torch against the wind (a metaphor for futile effort).

Zen Master Changqing Daan of Fuzhou (disciple of Baizhang Huaihai)

When residing at Mount Wei, he was known as Lazy An. In his room, he often asked monks: 『With or without a phrase, like a vine clinging to a tree, what is the meaning?』 Shushan Renwen made a special trip to seek instruction. He happened to find the Zen master plastering a wall, and asked: 『With or without a phrase, like a vine clinging to a tree, isn't that what you, the abbot, say?』 The Zen master said: 『It is.』 Renwen asked: 『If suddenly the tree falls and the vine withers, where does the phrase return to?』 The Zen master put down the plastering trowel, laughed heartily, and returned to his abbot's quarters. Renwen followed and said: 『I sold my cloth robe three thousand miles away, specifically for this matter, how can the abbot make fun of me like this?』 The Zen master told the attendant to take two hundred coins and give them to this monk, and instructed: 『Later, there will be a one-eyed dragon to reveal it to you.』 Renwen later went to Mingzhao and recounted the previous conversation. Mingzhao said: 『Mount Wei can be said to have a correct head and a correct tail, but he just didn't meet a kindred spirit.』 Renwen still didn't understand, and still asked: 『If the tree falls and the vine withers, where does the phrase return to?』 Mingzhao said: 『It makes Mount Wei's laughter even fresher.』 Renwen had a great awakening and said: 『Mount Wei originally had a knife hidden in his laughter.』 He bowed in repentance from afar.

Zen Master Langye Jue said: 『With or without a phrase, like a vine clinging to a tree, if the tree falls and the vine withers, it's just a pile of rotten firewood.』 Kaifu Ning raised the phrase 'with or without a phrase,' and after a long time said: 『Do you understand? In deep autumn, rain falls on thousands of homes behind curtains, at sunset, a flute plays on a tower.』 Zen Master Tianmu Li said: 『With or without a phrase, like a vine clinging to a tree, blocking off all differences, poisonous snakes in the road. If the tree falls and the vine withers, where does the phrase return to?』 Old

僧直得五年分疏不下。　高峰妙云。有句無句。金烏吞玉兔。如藤倚樹。癩馬系枯樁。樹倒藤枯。一冬燒不盡。句歸何處。石虎當途踞。呵呵大笑。龍頭蛇尾捺倒爛泥里。剛刀不斬無罪之人。且道溈山過在甚處。乃呵呵大笑下座。　報恩秀云。當時若問萬松樹倒藤枯句歸何處。但向道蒼天蒼天。為什麼。不見道春行冬令。

樹倒藤枯。呵呵大笑。不許夜行。投明須到。遊子貪程去不歸。及至歸來親已老。親已老。不須嗟。猶勝當日未還家。(佛慧泉)

樹倒藤枯伸一問。呵呵大笑有來由。𦏰羊掛角無尋處。直至如今笑未休。(海印信)

冷刃吹毛笑里來。爍迦羅眼不容栽。一目金龍曾舉爪。髑髏覺痛頂門開。(大洪預)

江邊閑把直鉤垂。也有金鱗上釣時。三跳若能乘變化。免教漁父皺雙眉。(枯木成)

掀翻海岳求知己。雪刃橫身立太平。野老不知堯舜力。鼕鼕打鼓祭江神。(木庵永)

若將此語定綱宗。孤負明招獨眼龍。笑里忽分泥水路。方知千里共同風。(徑山杲)

樹倒藤枯笑未休。箇中誰解辨宗由。堂堂差路溈山老。空去空來一肚愁。(楚方安)

笑里憑誰眼豁開。龜毛須向火中栽。腳跟有路雲泥隔。千里區區謾往來。(湛堂深)

轉得眼來十萬

【現代漢語翻譯】 現代漢語譯本 僧人爭執了五年也分辨不清楚。高峰妙云（Gaofeng Miaoyun）說：『有句無句，金烏吞玉兔，如藤倚樹，癩馬系枯樁。樹倒藤枯，一冬燒不盡，句歸何處？石虎當途踞。』呵呵大笑，龍頭蛇尾，捺倒爛泥里。剛刀不斬無罪之人。且說溈山（Weishan）的過失在哪裡？』於是呵呵大笑，下座。 報恩秀云（Baoen Xiuyun）說：『當時如果問萬松（Wansong），『樹倒藤枯句歸何處？』只需回答『蒼天蒼天』。為什麼？不見道『春行冬令』。

『樹倒藤枯，呵呵大笑，不許夜行，投明須到。遊子貪程去不歸，及至歸來親已老。親已老，不須嗟，猶勝當日未還家。』(佛慧泉（Fohui Quan）)

『樹倒藤枯伸一問，呵呵大笑有來由。𦏰羊掛角無尋處，直至如今笑未休。』(海印信（Haiyin Xin）)

『冷刃吹毛笑里來，爍迦羅眼（Shuojialuo Yan）不容栽。一目金龍曾舉爪，髑髏覺痛頂門開。』(大洪預（Dahong Yu）)

『江邊閑把直鉤垂，也有金鱗上釣時。三跳若能乘變化，免教漁父皺雙眉。』(枯木成（Kumu Cheng）)

『掀翻海岳求知己，雪刃橫身立太平。野老不知堯舜力，鼕鼕打鼓祭江神。』(木庵永（Mu'an Yong）)

『若將此語定綱宗，孤負明招獨眼龍（Mingzhao Duyanlong）。笑里忽分泥水路，方知千里共同風。』(徑山杲（Jingshan Gao）)

『樹倒藤枯笑未休，箇中誰解辨宗由。堂堂差路溈山老，空去空來一肚愁。』(楚方安（Chu Fang'an）)

『笑里憑誰眼豁開，龜毛須向火中栽。腳跟有路雲泥隔，千里區區謾往來。』(湛堂深（Zhan Tangshen）)

轉得眼來十萬

【English Translation】 English version The monks argued for five years without resolving the matter. Gaofeng Miaoyun said: 'With or without a phrase, the golden crow swallows the jade rabbit, like a vine relying on a tree, a mangy horse tied to a withered stump. When the tree falls and the vine withers, it can't be burned away in a whole winter. Where does the phrase return? A stone tiger squats in the path.' He laughed heartily, 'A dragon's head and a snake's tail, pressed down into the rotten mud. A sharp knife does not kill an innocent person. Now, tell me, where does Weishan's fault lie?' Then he laughed heartily and left the seat. Baoen Xiuyun said: 'If someone had asked Wansong at that time, 'Where does the phrase 'the tree falls and the vine withers' return?' one only needs to answer, 'Heaven, Heaven.' Why? Haven't you heard, 'Spring acts like winter'?

'The tree falls and the vine withers, laughing heartily, no night travel allowed, you must arrive by dawn. The traveler, greedy for the journey, leaves and does not return, and by the time he returns, his parents are already old. Parents are already old, no need to sigh, it's still better than not returning home at all.' (Fohui Quan)

'The tree falls and the vine withers, extending a question, the hearty laughter has a reason. The horn of a ram is nowhere to be found, and the laughter continues until now.' (Haiyin Xin)

'A cold blade blows hair, coming from within laughter, the eye of Suojialuo cannot be planted. A one-eyed golden dragon once raised its claws, the skull feels pain, and the crown of the head opens.' (Dahong Yu)

'Leisurely casting a straight hook by the river, there are also golden scales that come to the bait. If three jumps can bring about transformation, spare the fisherman from furrowing his brow.' (Kumu Cheng)

'Overturning mountains and seas to seek a confidant, a snowy blade across the body establishes peace. The old peasant does not know the power of Yao and Shun, drumming and offering sacrifices to the river god.' (Mu'an Yong)

'If you use these words to define the essential principle, you will fail the one-eyed dragon of Mingzhao. In laughter, suddenly separating the muddy and clear paths, you will then know that a thousand miles share the same wind.' (Jingshan Gao)

'The tree falls and the vine withers, the laughter does not cease, who can discern the origin within? The venerable Weishan is grandly mistaken, coming and going in vain, with a belly full of sorrow.' (Chu Fang'an)

'In laughter, upon whom does the eye suddenly open? Turtle hair must be planted in the fire. If there is a path for the feet, clouds and mud are separated, a thousand miles of trivial comings and goings are in vain.' (Zhan Tangshen)

Turning the eye, a hundred thousand

里。千江匝匝寒波起。若能借便使風帆。無明海里尋知己。(中庵空)

領得溈山笑里刀。方知不枉到明招。元來樹倒藤枯后。了得三年五載燒。(石林鞏)

白雲一片迷幽谷。要把虛空尋面目。逢人點破便知非。翻身跳入野狐窟。(永覺賢)

關心一語累胸頭。廢月忘風是幾秋。不為絕情人不忍。焉知談笑有戈矛。(雪奇靜)

芍藥花開滿院香。佳人間繡羅衣裳。重重錦縫無人識。別線牽成雙鳳凰。(晦石琦)

長慶因僧問。一切施為是法身用。如何是法身。師曰一切施為是法身用。曰離卻五蘊如何是本來身。師曰地水火風受想行識。曰者個是五蘊。師曰者個異五蘊。

一亙晴空猶是翳。千波競涌未為濤。兩途拈卻無情謂。處處春風綻柳桃。(雪關訚)

洪州百丈涅槃禪師(百丈海嗣)

一日謂眾曰。汝等與我開田了。我為汝說大義。僧開田了。請和尚說大義。師展兩手示之。(據全書考。柳碑為正)

白雲端云。百丈說大義。祇止於此。當時再參馬祖底。向甚處去也。若言更有在。未免與蛇畫足。且道作么生見得百丈老人立地處。乃云。客來無茶點。蒿湯當禮儀。　溈山喆云。百丈說大義。可謂今古罕聞。光前絕後。大溈即不然。但向道。開田勞力。請

【現代漢語翻譯】 現代漢語譯本： 里。千江水面泛起層層寒冷的波浪。如果能夠借來方便，揚起風帆，便可以在無明的苦海里尋找到知己。(中庵空)

領悟了溈山（潙山，地名，也指溈山靈佑禪師）笑裡藏刀的禪機，才知道沒有白到明招（明招，地名，也指明招德謙禪師）走一趟。原來是樹倒藤枯之後，才能領悟到三年五載的燒煉。(石林鞏)

一片白雲遮蔽了幽深的山谷，想要在虛空中尋找面目。遇到人點破了，才知道自己錯了，翻身跳入了野狐的洞穴。(永覺賢)

一句關心的話語堆積在心頭，忘記了歲月流逝，這已經過了多少個春秋。不是因為不忍心做絕情的人，怎麼知道談笑之間也隱藏著危險。(雪奇靜)

芍藥花開滿了庭院，散發著芬芳，美麗的女子穿著繡花的羅衣裳。重重疊疊的錦繡縫製，沒有人能夠認識，是用特別的線牽引，繡成了成雙成對的鳳凰。(晦石琦)

長慶（長慶慧棱禪師）因為有僧人問：『一切施為都是法身的作用，那麼什麼是法身呢？』長慶禪師回答說：『一切施為都是法身的作用。』僧人又問：『離開了五蘊（色、受、想、行、識）之後，什麼是本來的身呢？』長慶禪師回答說：『地、水、火、風、受、想、行、識。』僧人說：『這些就是五蘊。』長慶禪師說：『這些不同於五蘊。』

萬里晴空仍然被遮蔽，千層波浪競相涌動還算不上是海嘯。兩種途徑都拋棄了，說不上是無情，處處都像是春風吹拂，柳樹開花，桃花盛開。(雪關訚)

洪州百丈涅槃禪師（百丈海嗣）

有一天對大家說：『你們替我開墾田地，我為你們說大義。』僧人們開墾完田地后，請求和尚說大義。百丈禪師張開雙手給他們看。（根據全書考證，柳公權撰寫的碑文是正確的）

白雲端云：百丈禪師說的大義，僅僅止於此。當時如果再參拜馬祖（馬祖道一禪師）的話，又會到什麼地方去呢？如果說還有別的，未免就像是畫蛇添足了。那麼該怎麼才能見到百丈老人立身之處呢？於是說：『客人來了沒有茶點招待，用粗茶淡飯來代替禮儀。』 溈山喆云：百丈禪師說的大義，可以說是古今罕見，光前絕後。大溈山（溈山靈佑禪師）就不是這樣，只是說：『開田勞力了，請喝茶。』

【English Translation】 English version: Inside. Thousands of rivers ripple with cold waves. If one can borrow convenience to hoist the sails, one can find a kindred spirit in the sea of ignorance. (Zhong'an Kong)

Having grasped the hidden knife in Weishan's (潙山, place name, also refers to Zen Master Weishan Lingyou) smile, one knows that the trip to Mingzhao (明招, place name, also refers to Zen Master Mingzhao Deqian) was not in vain. Only after the tree falls and the vine withers can one understand the burning of three to five years. (Shilin Gong)

A piece of white cloud obscures the secluded valley, wanting to find a face in the void. Upon being enlightened by someone, one realizes one's mistake and jumps into the fox's den. (Yongjue Xian)

A word of concern weighs heavily on the chest. Forgetting the moon and wind, how many autumns have passed? It's not because one can't bear to be heartless, but how would one know that laughter can conceal daggers? (Xueqi Jing)

Peony flowers bloom, filling the courtyard with fragrance. Beautiful women wear embroidered silk robes. The layers of brocade stitches are unrecognizable to anyone, drawn by special threads into pairs of phoenixes. (Huishi Qi)

Changqing (Zen Master Changqing Huileng) was asked by a monk: 'All actions are the function of the Dharmakaya (法身, the body of the Dharma), so what is the Dharmakaya?' The master said, 'All actions are the function of the Dharmakaya.' The monk asked, 'Apart from the five skandhas (五蘊, form, feeling, perception, volition, and consciousness), what is the original body?' The master said, 'Earth, water, fire, wind, sensation, perception, volition, and consciousness.' The monk said, 'These are the five skandhas.' The master said, 'These are different from the five skandhas.'

A clear sky for ten thousand miles is still obscured, and a thousand waves surging are not yet a tsunami. Abandoning both paths, one cannot say it is heartless; everywhere is like the spring breeze blowing, willows blooming, and peach blossoms in full bloom. (Xueguan Yin)

Zen Master Hongzhou Baizhang Nirvana (Baizhang Haisi)

One day, he said to the assembly: 'If you cultivate the fields for me, I will explain the great meaning to you.' After the monks cultivated the fields, they asked the abbot to explain the great meaning. Baizhang Zen Master opened both hands to show them. (According to the entire book, the inscription written by Liu Gongquan is correct.)

Baiyunduan said: Baizhang Zen Master's explanation of the great meaning stops here. If one were to visit Mazu (馬祖道一禪師, Zen Master Mazu Daoyi) again at that time, where would one go? If there is something else, it would be like drawing legs on a snake. So how can one see where the old man Baizhang stands? So he said: 'Guests arrive without tea to offer, coarse tea and simple meals serve as etiquette.' Weishan Zhe said: Baizhang Zen Master's explanation of the great meaning can be said to be rare in ancient and modern times, unprecedented and unrepeatable. Da Weishan (溈山靈佑禪師, Zen Master Weishan Lingyou) is not like that, but simply says: 'Cultivating the fields is hard work, please have some tea.'

歸堂歇。教他天下衲僧亡鋒結舌。何故。鶴有九皋難翥翼。馬無千里謾追風。　天童華云。白雲要見百丈再參馬祖底。直是好笑。笑須三十年。又道作么生得知百丈立地處。也與笑三十年。客來無茶點。蒿湯當禮儀。也與笑三十年。三笑而九十年。為復笑白雲批判未當。為復別有道理。諸人檢點得出。山僧拄杖兩手分付。茍或未然。幾度醉歸明月夜。笙歌引出畫堂前。

展開兩手當時說。大義流通滿世間。莫謂入荒田不揀。而今到處草漫漫。(牧庵忠)

大義開田創祖基。分明書契示傳持。兒孫不肯遺先業。乞食年年役路岐。(懶庵需)

普請開田力已齊。紛紛帶水又拖泥。展開兩手人休問。昨夜三更月落西。(此庵元)

滯貨多年要脫身。巧妝綺語說諸人。及乎拈出當陽賣。索價遼天誰敢親。(高峰妙)

誅蓁破磧碎文章。戴笠披蓑古道場。大義自來無蓋覆。何勞展手更商量。(石澗泐)

趙州觀音院從諗禪師(南泉愿嗣)

初謁南泉。泉問汝是有主沙彌無主沙彌。師曰有主沙彌。曰那個是你主。師近前躬身曰。仲冬嚴寒。伏惟和尚尊候萬福。泉器之。許其入室。

解把一莖野草。喚作丈六金身。會得頭頭皆是道。眼中瞳子面前人。(顏如如)

試問如何

【現代漢語翻譯】 現代漢語譯本： 歸堂休息。教他天下衲僧（指僧人）亡鋒結舌。為什麼呢？鶴有九個山澤也難以展翅高飛，馬沒有日行千里的能力也只是白費力氣追趕風。天童華云禪師說，白雲想要見百丈禪師，需要再次參拜馬祖道一禪師的禪機，真是可笑。笑也要笑三十年。又說，要怎樣才能知道百丈禪師當初開悟的地方呢？也與你一起笑三十年。客人來了沒有茶點招待，用粗茶淡飯來代替禮儀，也與你一起笑三十年。這三笑加起來就是九十年。是笑白雲禪師的評判不恰當呢，還是另有其他的道理？各位如果能夠辨別出來，我就把我的拄杖雙手奉上。如果不能辨別出來，就像我常常喝醉了在明月夜歸來，笙歌引我到華麗的廳堂前。

展開雙手當時說，大義流通遍滿世間。不要說進入荒田就沒有選擇，如今到處都是雜草叢生。（牧庵忠禪師）

大義開田，開創祖師的基業，分明地用書契來昭示傳承。如果兒孫不肯繼承先人的事業，就只能年年乞討，奔波在道路上。（懶庵需禪師）

大家一起努力開田，力量已經齊備，紛紛揚揚地帶著水又拖著泥。展開雙手，人們不要再問了，昨夜三更時分月亮已經落到西邊。（此庵元禪師）

積壓多年的貨物想要脫手，巧妙地用華麗的言語來勸說大家。等到真正拿出來在當陽（地名）售賣時，要價高得離譜，誰敢靠近呢？（高峰妙禪師）

剷除雜草，擊碎頑石，摧毀虛假的文字，戴著斗笠，披著蓑衣，這裡就是古老的道場。大義本來就沒有遮蓋，何必展開雙手再來商量呢？（石澗泐禪師）

趙州觀音院從諗禪師（南泉愿禪師的嗣法弟子）

當初拜見南泉禪師時，南泉禪師問：『你是屬於有主的沙彌（小和尚），還是無主的沙彌？』從諗禪師回答說：『是有主的沙彌。』南泉禪師問：『那麼誰是你的主人？』從諗禪師走上前去，躬身行禮說：『仲冬（指農曆十一月）天氣嚴寒，恭祝和尚您身體安康。』南泉禪師非常器重他，允許他進入自己的房間。

能夠把一根野草，說成是丈六金身（巨大的佛像）。領會到一切都是道，眼中瞳孔所見的就是眼前人。（顏如如禪師）

請問如何？

【English Translation】 English version: Return to the hall for rest. Teach all the monks in the world to lose their sharp tongues and be speechless. Why? A crane, even with nine marshes, finds it hard to spread its wings and soar; a horse, without the ability to travel a thousand miles a day, vainly chases the wind. Zen Master Huayun of Tiantong said, 'If Baiyun wants to see Baizhang, he needs to revisit the koan of Mazu Daoyi. It's truly laughable. Laugh for thirty years.' He also said, 'How can one know the place where Baizhang attained enlightenment?' I'll laugh with you for thirty years. When guests arrive, there's no tea or snacks; coarse tea and simple meals serve as courtesy. I'll laugh with you for thirty years as well. These three laughs add up to ninety years. Is it laughing at Baiyun's inappropriate judgment, or is there another reason? If you can discern it, I'll offer my staff with both hands. If not, it's like me often returning drunk on moonlit nights, with songs leading me to the painted hall.

'Spreading out both hands, he spoke at that time, the great meaning flows throughout the world. Don't say that entering barren fields means there's no choice; now everywhere is overgrown with weeds.' (Zen Master Mu'an Zhong)

'The great meaning opens the fields, establishing the foundation of the patriarchs, clearly showing the transmission with written documents. If the descendants are unwilling to inherit the ancestors' work, they can only beg for food year after year, wandering on the roads.' (Zen Master Lan'an Xu)

'Everyone is working together to open the fields, their strength is united, stirring up water and dragging mud. Spreading out both hands, people should not ask anymore; last night, at the third watch, the moon set in the west.' (Zen Master Ci'an Yuan)

'Wanting to get rid of goods that have been in stock for many years, skillfully using flowery words to persuade everyone. When it's actually taken out and sold in Dangyang (place name), the price is so high that no one dares to approach.' (Zen Master Gaofeng Miao)

'Eradicating weeds, smashing rocks, destroying false writings, wearing a bamboo hat and a raincoat, this is the ancient dojo. The great meaning has never been covered up; why bother spreading out hands to discuss it further?' (Zen Master Shijian Le)

Zen Master Congshen of Zhao Zhou (Zhaozhou) Guanyin (Avalokitesvara) Monastery (Successor of Nanquan Yuan)

When he first visited Nanquan, Nanquan asked, 'Are you a novice (Shami) with a master or without a master?' Congshen replied, 'I am a novice with a master.' Nanquan asked, 'Then who is your master?' Congshen stepped forward, bowed, and said, 'In the severe cold of midwinter (Zhongdong, referring to the eleventh month of the lunar calendar), I respectfully wish the abbot good health.' Nanquan valued him greatly and allowed him to enter his room.

'Able to call a blade of wild grass a sixteen-foot golden body (a large Buddha statue). Understanding that everything is the Tao, what the pupils see is the person in front of you.' (Zen Master Yan Ruru)

Trying to ask how?

是主人。進前叉手敘寒溫。但知北極群星拱。不見黃河徹底渾。(寶葉源)

趙州一日問南泉如何是道。泉曰平常心是道。師曰還可趨向也無。泉曰擬向即乖。師曰不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛廓然蕩豁。豈可強是非耶。師于言下悟理。

溈山果云。恁么也不得。不恁么也不得。恁么不恁么時如何。豎拂子云。鯨吞海水盡。露出珊瑚枝。　靈隱岳雲。青天白日。悟個什麼。咄咄。驪珠擊碎蒼龍窟。　徑山琇云。古人將心肝五臟一時吐露了也。摩霄俊鶻便合乘時。止濼困魚徒勞激浪。　獨立邁云。者般說話。正是鬧市裡飏㼾磚相似。直是著者方知。趙州既是打著。當下如暗得燈。如貧得寶。粉骨碎身未足酬。一句瞭然超百億。

若謂平常心是道。枝蔓向上更生枝。貼肉汗衫如脫了。喚來眼上與安眉。(鼓山圭)

勸君不用苦勞神。喚作平常轉不親。冷淡全然沒滋味。一回舉著一回新。(徑山杲)

白日遲遲兮花菲菲。白雲流水兮兩相依。長安路上人跡稀。南泉也落第二機。(慈受深)

玄途不涉透離微。道合平常發上機。無影樹頭春色曉。金雞啼在不萌枝。(足庵鑒)

悟得平常達本鄉。時人多怕落平常。

【現代漢語翻譯】 現代漢語譯本： 『是主人。』（學人稱呼老師）走上前，合掌問候，敘說寒暖。（學人）只知道北極星周圍的群星環繞著它，卻看不見黃河水徹底渾濁的樣子。（寶葉源）

趙州禪師有一天問南泉禪師：『什麼是道？』南泉禪師說：『平常心是道。』趙州禪師說：『還可以趨向它嗎？』南泉禪師說：『想要趨向就錯了。』趙州禪師說：『不想要趨向，怎麼知道是道呢？』南泉禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達無疑之道，就好像太虛空曠開闊，怎麼可以強行分辨是非呢？』趙州禪師在南泉禪師的言語下領悟了道理。

溈山禪師說：『這樣也不行，那樣也不行，這樣不那樣的時候怎麼樣？』於是豎起拂塵說：『鯨魚吞盡海水，露出珊瑚枝。』靈隱岳禪師說：『****（原文如此）。悟了個什麼？咄咄。驪珠擊碎蒼龍窟。』徑山琇禪師說：『古人將心肝五臟一時吐露了。摩霄俊鶻（比喻有才能的人）便應該抓住時機，止濼困魚（比喻困境中的人）徒勞地激起浪花。』獨立邁禪師說：『這種說話，正像鬧市裡揚灰撒土一樣，只有被擊中的人才知道。趙州禪師既然被打中了，當下就像黑暗中得到了燈，像貧窮的人得到了寶物。粉身碎骨也難以報答，一句瞭然就超越百億劫。』

如果說平常心是道，就像樹枝向上又生出枝條。貼身的汗衫如果脫掉了，就拿來安在眼睛上當眉毛。（鼓山圭）

勸你不用白費力氣，叫做平常反而不親切。冷淡全然沒有滋味，每次提起都覺得新鮮。（徑山杲）

白日漫長啊，花兒紛紛飄落。白雲流水啊，互相依偎。長安路上人跡稀少，南泉禪師也落入了第二義。（慈受深）

玄妙的途徑不涉及細微之處，道與平常相合才能發動妙機。無影樹頭春色已經到來，金雞啼叫在不萌芽的樹枝上。（足庵鑒）

領悟了平常心就到達了本來的家鄉，世人大多害怕落入平常。

【English Translation】 English version: 'It is the master.' (The student addresses the teacher) Stepping forward, he greets with folded hands, exchanging pleasantries about the weather. (The student) only knows that the stars revolve around the North Star, but does not see the Yellow River completely muddy. (Baoyeyuan)

One day, Zen Master Zhaozhou asked Zen Master Nanquan: 'What is the Dao?' Zen Master Nanquan said: 'Ordinary mind is the Dao.' Zen Master Zhaozhou said: 'Can it be approached?' Zen Master Nanquan said: 'Intending to approach is already a mistake.' Zen Master Zhaozhou said: 'If not intending to approach, how can one know it is the Dao?' Zen Master Nanquan said: 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly understands the Dao without doubt, it is like the vast and open emptiness, how can one forcibly distinguish right from wrong?' Zen Master Zhaozhou understood the principle in Zen Master Nanquan's words.

Zen Master Weishan said: 'This is not right, that is not right, what about when it is neither this nor that?' Then he raised his whisk and said: 'The whale swallows the sea, revealing coral branches.' Zen Master Lingyin Yue said: '**** (as in the original text). What is understood? Tut tut. The dragon's pearl is shattered in the dragon's cave.' Zen Master Jingshan Xiu said: 'The ancients have revealed their hearts, livers, and five viscera all at once. The soaring falcon (a metaphor for a talented person) should seize the opportunity, the trapped fish in the puddle (a metaphor for a person in distress) only stirs up waves in vain.' Zen Master Duli Mai said: 'This kind of talk is like throwing bricks in the marketplace, only those who are hit know. Since Zen Master Zhaozhou was hit, it was like gaining a lamp in the darkness, like a poor person gaining treasure. It is not enough to repay with crushed bones and a shattered body, one clear sentence surpasses hundreds of billions of kalpas.'

If you say ordinary mind is the Dao, it is like branches growing more branches upwards. If you take off your sweat-soaked undershirt, put it on your eyes as eyebrows. (Gushan Gui)

I advise you not to waste your energy, calling it ordinary makes it even less intimate. Indifference has no flavor at all, each time you mention it, it feels new. (Jingshan Gao)

The white day is long, the flowers fall in profusion. White clouds and flowing water, leaning on each other. The road to Chang'an is sparsely populated, Nanquan also falls into the second meaning. (Cishou Shen)

The profound path does not involve subtlety, the Dao aligns with the ordinary to activate the wonderful mechanism. The spring scenery has arrived at the shadowless tree, the golden rooster crows on the unsprouted branch. (Zu'an Jian)

Understanding the ordinary mind reaches the original homeland, most people are afraid of falling into the ordinary.

青春祇有九十日。爛醉都無一百場。(雪庵瑾)

趙州因僧問如何是毗盧頂相。師曰。老僧自小出家。不曾眼花。

天童華云。大小趙州。語上偏枯。若有問天童如何是毗盧頂相。但向道大底大小底小。　天童杰云。若向趙州語下見。坐殺天下衲僧。若向應庵語下見。走殺天下衲僧。山僧又且不然。忽有問。祇向道㼾磚。

趙州因僧問如何是清凈伽藍。師曰丫角女子。曰如何是伽藍中人。師曰丫角女子懷胎。

橫胸抱腹藏龍種。剖膽披肝觸鳳胎。勿謂此兒容易得。須知出自痛腸來。(汾陽昭)

丫角女子出天真。清凈伽藍蓋得人。世俗不知林下意。無錢難得買紅裙。(佛鑒勤)

高空秋色有誰知。畫閣佳人展笑眉。自惜容顏人不見。臨風頻把玉簫吹。(笠山寧)

丹青下筆絕躊躇。應手便成山水圖。懸向堂前人盡看。知他何處是工夫。(履巖斯)

趙州因僧問。未有世界早有此性。世界壞時此性不壞。如何是不壞之性。師曰四大五蘊。曰。此猶是壞底。如何是不壞之性。師曰四大五蘊。

昭覺勤云。千尺寒潭徹底清。

趙州因僧問。方外忽有人問趙州說什麼法。如何抵對。師曰鹽貴米賤。

鹽貴米賤。諸事成現。擬欲商量。腦後拔箭。(懶庵需

【現代漢語翻譯】 現代漢語譯本 青春短暫，猶如九十日的光陰，即使沉醉，也難以經歷一百場歡宴。（雪庵瑾）

有僧人問趙州禪師：『什麼是毗盧頂相（Vairocana's crown, 佛的智慧之相）？』趙州禪師回答說：『老僧我從小出家，不曾眼花。』

天童華禪師說：『了不起的趙州禪師，言語上有所偏頗。如果有人問天童禪師什麼是毗盧頂相，只需回答說大的大，小的小。』

天童杰禪師說：『如果從趙州禪師的言語中去理解，會白白浪費天下禪僧的時間。如果從應庵禪師的言語中去理解，會讓天下禪僧疲於奔命。我山僧卻不這樣，如果有人問，就直接回答㼾磚。』

有僧人問趙州禪師：『什麼是清凈伽藍（Pure Sangharama, 清凈的寺院）？』趙州禪師回答說：『丫角女子（Young girl with hair in double buns, 未婚少女）。』僧人又問：『什麼是伽藍中人？』趙州禪師回答說：『丫角女子懷胎。』

橫胸抱腹，孕育著龍種；剖膽披肝，觸及了鳳胎。不要說這孩子容易得到，要知道這是從痛苦的腸子里出來的。（汾陽昭）

丫角女子天真爛漫，清凈伽藍庇佑著人們。世俗之人不瞭解林下的禪意，沒有錢難以買到紅裙。（佛鑒勤）

高空秋色，有誰能知？畫閣中的佳人，展開笑顏。只可惜自己的容顏無人欣賞，臨風頻頻吹奏玉簫。（笠山寧）

下筆丹青，毫不猶豫，應手而成山水圖。懸掛在堂前，人人都看得到，又有誰知道真正的功夫在哪裡？（履巖斯）

有僧人問趙州禪師：『未有世界之前，早有此性。世界壞滅之時，此性不壞。什麼是這不壞之性？』趙州禪師回答說：『四大五蘊（Four elements and five aggregates, 構成世界和人的基本要素）。』僧人說：『這仍然是會壞滅的，什麼是不壞之性？』趙州禪師回答說：『四大五蘊。』

昭覺勤禪師說：『千尺寒潭，清澈見底。』

有僧人問趙州禪師：『方外之人如果問趙州禪師說什麼法，該如何應對？』趙州禪師回答說：『鹽貴米賤。』

鹽貴米賤，諸事現成。想要商量，腦後中箭。（懶庵需）

【English Translation】 English version Youth is but ninety days.* Drunk, one cannot even experience a hundred feasts. (Xue'an Jin)

A monk asked Zhao Zhou, 'What is Vairocana's crown (Vairocana's crown, the wisdom aspect of Buddha)?' The master said, 'This old monk left home at a young age and has never had blurred vision.'

Tian Tong Hua said, 'Great Zhao Zhou, his words are somewhat biased. If someone asks Tian Tong what is Vairocana's crown, just say the big is big, the small is small.'

Tian Tong Jie said, 'If you try to understand from Zhao Zhou's words, you will waste the time of all the monks in the world. If you try to understand from Ying An's words, you will exhaust all the monks in the world. I, this mountain monk, am different. If someone asks, I will simply say 㼾 brick.'

A monk asked Zhao Zhou, 'What is a Pure Sangharama (Pure Sangharama, a pure monastery)?' The master said, 'A young girl with hair in double buns (Young girl with hair in double buns, unmarried girl).' The monk asked, 'What are the people in the Sangharama?' The master said, 'A young girl with hair in double buns is pregnant.'

Embracing the dragon seed in the chest, touching the phoenix embryo with exposed liver and gall. Do not say this child is easily obtained, know that it comes from a painful intestine. (Fen Yang Zhao)

A young girl with hair in double buns is innocent and pure, the Pure Sangharama shelters people. Worldly people do not understand the meaning of the forest, without money it is difficult to buy a red skirt. (Fo Jian Qin)

Who knows the autumn colors in the high sky? The beautiful woman in the painted pavilion displays a smiling face. Pitying that her beauty is unseen, she frequently plays the jade flute in the wind. (Li Shan Ning)

The brush moves without hesitation, a landscape painting is completed effortlessly. Hanging in the hall for all to see, who knows where the true skill lies? (Lü Yan Si)

A monk asked Zhao Zhou, 'Before there was a world, there was already this nature. When the world is destroyed, this nature is not destroyed. What is this indestructible nature?' The master said, 'The four elements and five aggregates (Four elements and five aggregates, the basic elements that constitute the world and people).' The monk said, 'This is still destructible, what is the indestructible nature?' The master said, 'The four elements and five aggregates.'

Zhao Jue Qin said, 'A thousand-foot cold pool, clear to the bottom.'

A monk asked Zhao Zhou, 'If someone from outside the world asks what Dharma Zhao Zhou preaches, how should I respond?' The master said, 'Salt is expensive, rice is cheap.'

Salt is expensive, rice is cheap, all things are readily present. If you try to discuss it, an arrow will strike the back of your head. (Lan An Xu)

)

趙州因僧問如何是出家。師曰。不履高名。不求茍得。

允藏顯云。者僧問。極平常。趙州答。無奇特。雖然如是。爛泥里有刺。切忌蹈著。

三途迥絕出家兒。身不寒兮腹不饑。竹杖敲殘山頂月。倒吹鐵笛詠新詩。(無異來)

趙州因僧辭。問甚處去。曰諸方學佛法去。師豎拂曰。有佛處不得住。無佛處急走過。三千里外逢人。不得錯舉。曰與么則不去也。師曰。摘楊花。摘楊花。

徑山杲云。有佛處不得住。生鐵秤錘被蟲蛀。無佛處急走過。撞著嵩山破灶墮。三千里外逢人不得錯舉。兩個石人相耳語。恁么則不去也。此語已行遍天下。摘楊花摘楊花。唵摩尼達哩吽㗶吒。　天童覺云。沉空滯跡。犯手傷鋒。俱未是衲僧去就。直須不入人行市。不上他床榻。正不立玄。偏不附物。方能把住放行有自由分。　靈隱岳舉徑山語畢云。大慧老人盡力祇道得到者里。還知香山落處么。鐵山崩倒壓銀山。盤走珠兮珠走盤。密密鴛鴦閑繡出。金針終不與人看。　天寧琦云。妙喜老祖唱之於前。天寧遠孫和之於后。門前種萵苣。萵苣生火箸。火箸開蓮華。蓮華結木瓜。木瓜忽然顛落地。撒出無限白芝麻。何也。祇要入拍。　寶壽新云。斬新鐵蒺藜。直透兩重關。欲透兩重關。嶺頭依舊月彎彎。

【現代漢語翻譯】 現代漢語譯本 趙州禪師因有僧人問：『如何是出家？』趙州禪師說：『不追求虛高的名聲，不貪求不正當的利益。』（趙州，人名，禪宗大師；出家，佛教術語，指離開世俗家庭生活，加入僧團。） 允藏顯禪師評論說：『這個僧人的問題，極其平常。趙州禪師的回答，也沒有什麼奇特之處。雖然如此，爛泥里有刺，千萬要小心不要踩到。』（允藏顯，人名，禪宗大師） 『三惡道永遠隔絕，這才是真正的出家人。身不覺寒冷，腹不覺飢餓。竹杖敲打著山頂的明月，倒吹鐵笛吟詠著新的詩篇。』（三途，佛教術語，指地獄、餓鬼、畜生三惡道；無異來，人名，禪宗大師） 趙州禪師因為有僧人要離開，問他：『要到哪裡去？』僧人回答說：『到各處去學習佛法。』趙州禪師豎起拂塵說：『有佛的地方不能停留，沒有佛的地方要趕緊走過。三千里外遇到人，不要錯誤地指認。』僧人說：『這樣的話，那我就不去了。』趙州禪師說：『摘楊花，摘楊花。』（拂塵，一種法器） 徑山杲禪師評論說：『有佛的地方不能停留，如同生鐵秤錘被蟲蛀。沒有佛的地方要趕緊走過，撞到嵩山的破灶而倒地。三千里外遇到人，不要錯誤地指認，如同兩個石人在互相耳語。』『這樣的話，那我就不去了』，這句話已經傳遍天下。『摘楊花，摘楊花。唵摩尼達哩吽㗶吒。』（徑山杲，人名，禪宗大師；嵩山，山名；唵摩尼達哩吽㗶吒，六字大明咒） 天童覺禪師說：『沉溺於空寂，滯留在痕跡，觸犯了手段，損傷了鋒芒，這些都不是禪僧的去處。必須不進入人群，不登上別人的床榻，正也不立，偏也不附著於事物，才能把持得住，放得開，有自由的份。』（天童覺，人名，禪宗大師） 靈隱岳禪師舉了徑山杲禪師的話后說：『大慧禪師盡力也只能說到這裡。還知道香山的落腳處嗎？鐵山崩倒壓倒銀山，盤中的珠子滾動啊滾動。細密的鴛鴦花紋悠閒地繡出來，金針最終不給人看。』（靈隱岳，人名，禪宗大師；大慧，人名，禪宗大師；香山，山名） 天寧琦禪師說：『妙喜老祖在前面唱，天寧的遠孫在後面和。門前種萵苣，萵苣生出火箸，火箸開出蓮花，蓮花結出木瓜，木瓜忽然掉在地上，撒出無數的白芝麻。』為什麼呢？『只要入拍。』（天寧琦，人名，禪宗大師；妙喜，人名，禪宗大師） 寶壽新禪師說：『嶄新的鐵蒺藜，直接穿透兩重關卡。想要穿透兩重關卡，山嶺上依舊是彎彎的月亮。』（寶壽新，人名，禪宗大師）

【English Translation】 English version A monk asked Zhaozhou (name of a Chan master): 'What is renunciation?' The master said, 'Not pursuing high reputation, not seeking dishonest gains.' (Zhaozhou, name of a Chan master; renunciation, Buddhist term, referring to leaving secular family life and joining the Sangha.) Yun Zangxian (name of a Chan master) commented, 'This monk's question is extremely ordinary. Zhaozhou's answer is nothing special. Even so, there are thorns in the mud, be careful not to step on them.' 'The three evil paths are forever cut off, that is a true renunciant. The body does not feel cold, the belly does not feel hungry. The bamboo staff knocks against the moon on the mountaintop, playing the iron flute upside down and chanting new poems.' (Three evil paths, Buddhist term, referring to the hell, hungry ghost, and animal realms; Wu Yilai, name of a Chan master) Zhaozhou asked a monk who was leaving, 'Where are you going?' The monk replied, 'To learn the Dharma everywhere.' Zhaozhou raised his whisk and said, 'Do not stay where there is Buddha, and quickly pass by where there is no Buddha. Do not misidentify people you meet three thousand miles away.' The monk said, 'In that case, I will not go.' Zhaozhou said, 'Picking willow catkins, picking willow catkins.' (Whisk, a kind of Dharma instrument) Jingshan Gao (name of a Chan master) commented, 'Do not stay where there is Buddha, like an iron weight being eaten by worms. Quickly pass by where there is no Buddha, bumping into the broken stove of Mount Song and falling down.' 'Do not misidentify people you meet three thousand miles away, like two stone men whispering to each other.' 'In that case, I will not go,' this saying has spread throughout the world. 'Picking willow catkins, picking willow catkins. Om Mani Padme Hum.' (Mount Song, name of a mountain; Om Mani Padme Hum, the six-syllable mantra) Tiantong Jue (name of a Chan master) said, 'Being immersed in emptiness, lingering in traces, violating methods, and damaging sharpness, these are not the places for Chan monks to go. One must not enter the crowd, not climb onto others' beds, not establish the right, and not cling to things, in order to be able to hold on and let go, and have freedom.' Lingyin Yue (name of a Chan master) quoted Jingshan Gao's words and said, 'Even Dahui (name of a Chan master) could only say this much. Do you know where Xiangshan (name of a mountain) ends up? The iron mountain collapses and crushes the silver mountain, the pearls roll around on the plate. The dense mandarin duck patterns are leisurely embroidered, the golden needle is never shown to others.' Tianning Qi (name of a Chan master) said, 'Old Ancestor Miaoxi (name of a Chan master) sang in front, and Tianning's distant descendant harmonized behind. Plant lettuce in front of the door, the lettuce grows into fire chopsticks, the fire chopsticks bloom into lotus flowers, the lotus flowers bear papayas, the papayas suddenly fall to the ground, scattering countless white sesame seeds.' Why? 'Just to be in rhythm.' Baoshou Xin (name of a Chan master) said, 'Brand new iron caltrops, directly piercing through two barriers. If you want to pierce through two barriers, the moon on the mountain ridge is still curved.'

法林音舉徑山語畢云。徑山老人辜負他趙州不少。法林不懼諸方檢責。也隨摟搜。有佛處不得住。火星入褲。無佛處急走過。遭殃帶禍。三千里外莫錯舉。十字街頭惡又聚。恁么則不去也。笑倒東村王大姐。摘楊花摘楊花。古墓毒蛇頭帶角。南山猛虎尾髦髿。恁么道祇是辜負他妙喜。喝一喝云。徒將未歸意。說與欲行人。

截斷三關過者稀。臨鋒誰解振全威。楊花摘處何人見。風送滿天似雪飛。(佛慧泉)

青山不異。白玉無瑕。茫茫流水。擾擾黃花。有佛處纖毫不立。無佛處萬別千差。長安路上未歸客。尋溪猶自摘楊花。(天童覺)

無奈雪霜苦。怕見楊花落。打破趙州關。清風滿寥廓。(愚庵及)

不行鳥道不居廛。醉眼摩娑白晝眠。謾道逢人不錯舉。摘楊花是季春天。(博山來)

長亭短亭。忉忉莫已。不禁分手。詩吟連理。(寄庵鹵)

趙州因僧問三身中那個是本來身。師曰缺一不可。

義山訥云。大小趙州被人一拶。直得分疏不下。今日若有恁么問。山僧便起身叉手而立。待它眼目定動。劈脊便打。

趙州因僧問。曾聞和尚親見南泉是否。師曰鎮州出大蘿蔔頭。

東塔熹云。或有問東塔。聞和尚親見龍池是否。但向道。問話即得。禮拜了退。　

【現代漢語翻譯】 現代漢語譯本： 法林音舉說完徑山（Jingshan，山名，也指徑山寺）的語錄后說：『徑山老人辜負了趙州（Zhaozhou，人名，禪宗大師）不少。』法林不怕諸方禪師的責備，也跟著搜尋。『有佛處不得住，』就像火星掉進褲襠里一樣。『無佛處急走過，』免得遭殃帶禍。『三千里外莫錯舉，』不要隨便亂說，『十字街頭惡又聚。』否則麻煩就大了。『恁么則不去也，』既然這樣，那就不去了。『笑倒東村王大姐，摘楊花摘楊花。古墓毒蛇頭帶角，南山猛虎尾髦髿。』這樣說只是辜負了妙喜（Miaoxi，人名，禪宗大師）。喝一聲說：『徒將未歸意，說與欲行人。』 『截斷三關過者稀，臨鋒誰解振全威。楊花摘處何人見，風送滿天似雪飛。』（佛慧泉） 『青山不異，白玉無瑕。茫茫流水，擾擾黃花。有佛處纖毫不立，無佛處萬別千差。長安路上未歸客，尋溪猶自摘楊花。』（天童覺） 『無奈雪霜苦，怕見楊花落。打破趙州關，清風滿寥廓。』（愚庵及） 『不行鳥道不居廛，醉眼摩娑白晝眠。謾道逢人不錯舉，摘楊花是季春天。』（博山來） 『長亭短亭，忉忉莫已。不禁分手，詩吟連理。』（寄庵鹵） 趙州因有僧人問：『三身（Trikaya，佛教術語，指佛的三種化身）中哪個是本來身？』趙州禪師回答說：『缺一不可。』 義山訥說：『趙州老和尚被人一問，竟然分辨不清。今天如果有人這樣問我，我就起身叉手而立，等他眼珠子定了，就劈頭蓋臉地打。』 趙州因有僧人問：『曾聽說和尚您親眼見過南泉（Nanquan，人名，禪宗大師）嗎？』趙州禪師回答說：『鎮州（Zhenzhou，地名）出大蘿蔔頭。』 東塔熹說：『如果有人問東塔，聽說和尚您親眼見過龍池（Longchi，地名）嗎？』就回答說：『問話可以，禮拜後退下。』

【English Translation】 English version: Falin Yin, after finishing reciting the sayings of Jingshan (Jingshan, name of a mountain, also refers to Jingshan Temple), said: 'Old man Jingshan has let down Zhaozhou (Zhaozhou, a person's name, a Zen master) quite a bit.' Falin is not afraid of the censure from various quarters and also follows along in searching. 'Where there is Buddha, one must not abide,' like a spark falling into one's pants. 'Where there is no Buddha, one must quickly pass by,' to avoid misfortune and disaster. 'Do not speak carelessly beyond three thousand miles,' do not speak recklessly, 'evil gathers at the crossroads.' Otherwise, trouble will be great. 'In that case, I won't go,' since that's the case, then I won't go. 'Laughing, Wang the elder sister of the east village falls over, picking willow catkins, picking willow catkins. The poisonous snake in the ancient tomb has horns on its head, the fierce tiger of the southern mountain has a hairy tail.' Saying it this way is just letting down Miaoxi (Miaoxi, a person's name, a Zen master). He shouts, saying: 'Vainly carrying the intention of not returning, I tell it to those who wish to travel.' 'Few are those who cut off the three barriers and pass through, who can unleash their full might at the edge of the sword? Who sees where the willow catkins are picked? The wind sends them flying across the sky like snow.' (Fohui Quan) 'The green mountains are not different, white jade is without flaw. The vast flowing water, the bustling yellow flowers. Where there is Buddha, not a hair's breadth can stand, where there is no Buddha, there are ten thousand differences. The traveler on the Chang'an road has not returned, seeking the stream, he still picks willow catkins.' (Tiantong Jue) 'Helpless against the bitterness of snow and frost, afraid to see the willow catkins fall. Break through the Zhaozhou barrier, and a clear breeze fills the vastness.' (Yu'an Ji) 'Not walking the bird path, not dwelling in the marketplace, with drunken eyes, I stroke and rub and sleep in broad daylight. Falsely saying that one never misses when meeting people, picking willow catkins is the season of late spring.' (Boshan Lai) 'Long pavilion, short pavilion, incessant and never-ending. Unable to bear parting, poems are sung of intertwined branches.' (Ji'an Lu) Zhaozhou, because a monk asked, 'Among the three bodies (Trikaya, Buddhist term, referring to the three bodies of the Buddha), which is the original body?' The master said, 'Not one can be missing.' Yishan Ne said, 'Great Zhaozhou, when questioned by someone, was unable to distinguish clearly. Today, if someone were to ask me that, I would stand up, put my hands together, and wait for their eyes to settle, then I would strike them head-on.' Zhaozhou, because a monk asked, 'Have you, venerable monk, personally seen Nanquan (Nanquan, a person's name, a Zen master)?' The master said, 'Zhenzhou (Zhenzhou, a place name) produces large radish heads.' Dongta Xi said, 'If someone asks Dongta, 'Have you, venerable monk, personally seen Longchi (Longchi, a place name)?' Just say, 'Asking questions is fine, bow and then withdraw.'

青龍操云。趙州塞者僧口則得。塞天下人口則難。

陶潛彭澤惟栽柳。潘岳河陽祇種花。何似晚來江上望。數峰蒼翠屬漁家。(海印信)

趙州古佛尚多言。蘿蔔出生鎮府田。天下衲僧多咬嚙。齒間蹉過老南泉。(文殊道)

參見南泉王老師。鎮州蘿蔔更無私。拈來塞斷是非口。雪曲陽春非楚詞。(徑山杲)

鎮州出大蘿蔔頭。師資道合有來由。觀音寺里有彌勒。東院西邊有趙州。(鼓山圭)

青出於藍。冰生於水。寸步不通。白雲萬里。(或庵體)

些兒活計口皮邊。點著風馳與電旋。謾說鎮州蘿蔔大。何曾親見老南泉。(石庵玿)

福州荔枝青州棗。萬物無過出處好。爐里揀底不是精金。綈箱蓄者非是至寶。趙州本為定干戈。惹得烽煙空嫋嫋。(三宜盂)

趙州因秀才問佛不違眾生愿是否。師曰是。曰某甲欲覓和尚手中拄杖得否。師曰君子不奪人所好。曰某甲非君子。師曰我亦不是佛。

義山訥云。趙州古佛與奪自由。自非過量人。未免向是非窠里走卻。　海門涌云。趙州當時何不兩手授之。待擬接。劈脊便打。不惟使他慶快平生。亦使後人知我衲僧家別有作用。

當機轉處不躊躇。琉璃盤內走明珠。趙州老子村校書。一條拄杖兩人舁。(石庵玿

【現代漢語翻譯】 現代漢語譯本 青龍駕馭雲霧。趙州禪師堵塞僧人的口容易，堵塞天下人的口就難了。（青龍操云，比喻高深莫測的禪機。）

陶淵明在彭澤只栽種柳樹，潘岳在河陽只種植花卉。哪裡比得上傍晚時分在江邊眺望，幾座蒼翠的山峰像是屬於漁家所有。（海印信）

趙州古佛還說了很多話，蘿蔔出生在鎮府的田地裡。（趙州古佛，指趙州禪師。）天下衲僧（指雲遊僧人）大多都在咬嚙（指參禪），牙齒間錯過了老南泉。（文殊道）

參拜南泉王老師，鎮州的蘿蔔更加無私。拈來堵塞住是非之口，雪曲陽春不是楚地的歌詞。（徑山杲）

鎮州出產大蘿蔔頭，師資道合自有來由。觀音寺里有彌勒佛，東院西邊有趙州禪師。（鼓山圭）

青出於藍，冰生於水。寸步不通，白雲萬里。（或庵體）

些許活計都在口頭上，一點就如風馳電掣般迅速。莫說鎮州蘿蔔大，何曾親眼見過老南泉。（石庵玿）

福州的荔枝青州的棗，萬物都比不過產地好。爐子里揀選的沒有不是精金的，綈箱裡收藏的不是至寶。趙州本來是爲了平定干戈，卻惹得烽煙空自嫋嫋。（三宜盂）

趙州禪師因為秀才問『佛不違背眾生的願望』是否屬實，禪師說『是』。秀才說『我想要和尚手中的拄杖可以嗎？』禪師說『君子不奪人所好』。秀才說『我不是君子』。禪師說『我也不是佛』。

義山訥說，趙州古佛給予和奪取都很自由，如果不是超越常人的人，難免會陷入是非的泥潭。海門涌說，趙州當時為什麼不雙手遞給他，等他要接的時候，劈頭蓋臉就是一打。不只讓他感到慶幸快樂，也讓後人知道我們衲僧家另有作用。

當機立斷毫不猶豫，如同琉璃盤內滾動明珠。趙州老子如同鄉村的教書先生，一條拄杖兩個人抬。（石庵玿）

【English Translation】 English version The Azure Dragon manipulates the clouds. It's easy for Zen Master Zhao Zhou to block the mouths of monks, but difficult to block the mouths of everyone in the world. (Azure Dragon manipulating clouds is a metaphor for profound and unpredictable Zen insights.)

Tao Qian only planted willows in Pengze, and Pan Yue only planted flowers in Heyang. How can it compare to gazing at the river in the evening, where several verdant peaks seem to belong to the fishermen? (Haiyin Xin)

Ancient Buddha Zhao Zhou still said a lot. Radishes are born in the fields of the town government. (Ancient Buddha Zhao Zhou refers to Zen Master Zhao Zhou.) Most wandering monks are gnawing (referring to practicing Zen), and they missed Old Nanquan between their teeth. (Wen Shu Dao)

Pay homage to Teacher Wang of Nanquan. The radishes of Zhenzhou are even more selfless. Pick them up to block the mouths of right and wrong. 'Snow Song Yangchun' is not a song of Chu. (Jing Shan Gao)

Zhenzhou produces large radish heads. The harmony between teacher and disciple has its reasons. In the Guanyin Temple, there is Maitreya. East of the courtyard and west of the courtyard, there is Zhao Zhou. (Gu Shan Gui)

Blue comes from indigo, and ice comes from water. Not an inch can pass through. Ten thousand miles of white clouds. (Huo An Ti)

A little livelihood is all on the lips. Once ignited, it's as fast as wind and lightning. Don't say the radishes of Zhenzhou are big. How have you ever seen Old Nanquan in person? (Shi An Shao)

Lychees from Fuzhou and dates from Qingzhou. Nothing surpasses the goodness of its origin. What is selected from the furnace is not refined gold. What is stored in the silk box is not the ultimate treasure. Zhao Zhou was originally to quell the war, but it caused the beacon smoke to curl up in vain. (San Yi Yu)

Because a scholar asked whether 'Buddha does not go against the wishes of sentient beings' was true, Zen Master Zhao Zhou said 'Yes.' The scholar said, 'May I have the staff in the hands of the monk?' The Zen Master said, 'A gentleman does not take what others love.' The scholar said, 'I am not a gentleman.' The Zen Master said, 'I am not a Buddha either.'

Yi Shan Ne said, Ancient Buddha Zhao Zhou is free to give and take. If one is not an extraordinary person, one will inevitably fall into the quagmire of right and wrong. Hai Men Yong said, Why didn't Zhao Zhou hand it to him with both hands at that time? Waiting for him to receive it, he would hit him head-on. Not only would it make him feel happy and joyful, but it would also let future generations know that we monks have other functions.

Decisive action without hesitation is like a bright pearl rolling in a crystal plate. Old Zhao Zhou is like a village school teacher. Two people carry a staff. (Shi An Shao)

)

奪鼓搴旗許趙州。開疆展土尚虧謀。不因病久知針穴。難定炙焦瘢上頭。(松山補)

趙州參百丈。丈問甚處來。師曰南泉來。曰南泉近日有何言句示徒。師曰無事之人祇須悄然去。曰悄然一句且置。茫然一句作么生道。師進前三步。丈便喝。師作縮身勢。丈曰大好悄然。師便出去。

瑯玡覺云。趙州老人向獅子窟中換得爪牙。　昭覺勤云。作家相見。彼此難構。茫然悄然。進前退後。捏不成。塑不就。大路不行草里走。　平陽忞云。賊是小人。智過君子。雖然。有一正賊。有一草賊。

門裡有。門外有。不作君平犯牛鬥。獅子吼。野干鳴。摘出離婁眼裡睛。一手縮。一手伸。重陽決定九月九。掀翻海岳訪知音。赤骨律窮露雙肘。(瞎堂遠)

趙州因官人問和尚還入地獄否。師曰老僧末上入地獄。曰大善知識為什麼卻入地獄。師曰。我若不入。阿誰教化你。

福嚴容云。趙州老漢。手腳不同。不惟入水拖人。且能面奪旗幟。雖然。未免露柱勘破。

突出無孔一鐵錘。仙陀碧眼也攢眉。他家自有通霄路。逐氣尋聲那得知。(天谷照)

趙州示眾。佛之一字。吾不喜聞。

幻覺庵云。諸人切忌恁么會。既不恁么會。又作么生會。乃頌。

佛之一字不喜

【現代漢語翻譯】 現代漢語譯本：

奪鼓搴旗，趙州也曾參與。（奪鼓搴旗：比喻爭奪勝利。）開疆拓土，尚且還欠缺謀略。不是因為久病，難以知道鍼灸的穴位。難以確定被燒焦的疤痕在哪裡。（松山補） 趙州（Zhaozhou，禪師名）參訪百丈（Baizhang，禪師名）。百丈問：『從哪裡來？』趙州說：『從南泉（Nanquan，地名，也指南泉普愿禪師）來。』百丈說：『南泉近日有什麼言語開示徒眾？』趙州說：『無事的人只需要悄然離去。』百丈說：『悄然一句暫且放下，茫然一句又該怎麼說？』趙州向前走了三步。百丈便喝斥。趙州做出縮身的樣子。百丈說：『好一個悄然。』趙州便出去了。 瑯玡覺（Langya Jue，禪師名）說：趙州老人在獅子窟中換得了爪牙。昭覺勤（Zhaojue Qin，禪師名）說：行家相見，彼此難以捉摸。茫然悄然，進前退後。捏合不成，塑造不就。大路不走，偏要走草叢。平陽忞（Pingyang Min，禪師名）說：賊是小人，但智慧卻超過君子。雖然如此，還有一正賊，一草賊。 門裡有，門外有。不做嚴君平（Yan Junping，漢代隱士），去觸犯牛斗星。獅子吼，野干鳴。摘出離婁（Li Lou，傳說中的視力極好的人）眼裡的眼珠。一手縮回，一手伸出。重陽節一定是在九月九。掀翻山海去尋訪知音。赤膊露肘，窮困潦倒。（瞎堂遠） 趙州因為有官員問：『和尚還會下地獄嗎？』趙州說：『老僧我正要下地獄。』官員說：『大善知識為什麼卻要下地獄？』趙州說：『我若不下地獄，誰來教化你？』 福嚴容（Fuyan Rong，禪師名）說：趙州老漢，手腳不協調。不僅會拉人下水，還能當面奪取旗幟。雖然如此，還是免不了被露柱（寺廟中的柱子）看破。 突出一個沒有孔的鐵錘。仙陀（Xiantuo，人名）和碧眼胡人也皺起了眉頭。他家自有通往霄漢的路，逐氣尋聲又怎麼能得知？（天谷照） 趙州開示大眾：『佛這個字，我不喜歡聽。』 幻覺庵（Huanjue An，庵名）說：諸位切記不要這樣理解。既然不要這樣理解，又該怎麼理解呢？於是作頌： 佛之一字不喜歡聽。

【English Translation】 English version:

Seizing drums and banners, Zhaozhou also participated. Expanding territory still lacks strategy. If not for prolonged illness, it's hard to know the acupuncture points. It's difficult to determine where the burned scar is. (Supplemented by Songshan) Zhaozhou (Zhaozhou, a Chan master) visited Baizhang (Baizhang, a Chan master). Baizhang asked, 'Where do you come from?' Zhaozhou said, 'From Nanquan (Nanquan, a place name, also referring to Chan Master Nanquan Puyuan).' Baizhang said, 'What words of instruction has Nanquan given his disciples recently?' Zhaozhou said, 'Those with nothing to do only need to leave quietly.' Baizhang said, 'Let's put aside the 'quietly' phrase for now. How would you say the 'vaguely' phrase?' Zhaozhou took three steps forward. Baizhang then shouted. Zhaozhou made a shrinking gesture. Baizhang said, 'Such a good 'quietly'.' Zhaozhou then left. Langya Jue (Langya Jue, a Chan master) said: The old man Zhaozhou obtained claws and teeth in the lion's den. Zhaojue Qin (Zhaojue Qin, a Chan master) said: When experts meet, it's difficult to grasp each other. Vaguely, quietly, advancing and retreating. Cannot be molded, cannot be shaped. Don't walk the main road, insist on walking through the grass. Pingyang Min (Pingyang Min, a Chan master) said: A thief is a petty person, but his wisdom surpasses that of a gentleman. Even so, there is still a righteous thief and a grass thief. Inside the gate there is, outside the gate there is. Don't be like Yan Junping (Yan Junping, a recluse of the Han Dynasty), offending the stars of the Dipper. The lion roars, the jackal howls. Pluck out the eyeballs from Li Lou's (Li Lou, a legendary person with excellent eyesight) eyes. One hand retracts, one hand extends. The Double Ninth Festival is definitely on the ninth day of the ninth month. Overturn mountains and seas to seek a kindred spirit. Bare-boned and exposing elbows, impoverished and destitute. (Xia Tangyuan) Zhaozhou, because an official asked, 'Will monks still go to hell?' Zhaozhou said, 'This old monk is about to go to hell.' The official said, 'Why does a great virtuous teacher want to go to hell?' Zhaozhou said, 'If I don't go to hell, who will teach you?' Fuyan Rong (Fuyan Rong, a Chan master) said: The old man Zhaozhou's hands and feet are uncoordinated. Not only will he drag people into the water, but he can also seize banners to your face. Even so, he still cannot avoid being seen through by the pillar (the pillar in the temple). A single iron hammer without a hole protrudes. Xiantuo (Xiantuo, a person's name) and the blue-eyed barbarian also frowned. His family has its own road to the heavens, how can one know by following the breath and seeking the sound? (Tiangu Zhao) Zhaozhou instructed the assembly: 'The word 'Buddha', I don't like to hear.' Huanjue Nunnery (Huanjue An, a nunnery's name) said: Everyone, be sure not to understand it this way. Since you shouldn't understand it this way, how should you understand it? So he composed a verse: The word 'Buddha', I don't like to hear.

聞。去年依舊今年春。今年春間降大雪。陸墓烏盆變白盆。

碧天云淡晚風寒。醉把瑤琴月下彈。將謂調高人不識。誰知自被指頭瞞。(侶巖荷)

趙州晚參。今夜答話去也。有解問者出來。時有一僧便出禮拜。師曰比來拋磚引玉。卻引得個墼子。

覺鐵㭰因法眼問。先師意作么生。覺云。如國家拜將。乃問甚人去得。或有人出雲。某甲去得。須云汝去不得。眼云我會也。　長慶棱問覺鐵㭰。那僧才出禮拜。為甚麼便將為墼子。覺云適來那邊亦有人恁么問。慶雲向伊道什麼。覺云亦向伊恁么道。　寶壽沼云。射虎不真。徒勞沒羽。　報慈遂云。甚麼處卻成墼子去。藂林中道。才出來便成墼子。祇如每日出入行住坐臥。不可總成墼子。且道者僧出來具眼不具眼。　翠峰顯云。靈利漢聞舉便知落處。然雖如是。放過覺鐵㭰。夫宗師語不虛發。出來必是作家。因甚拋磚引玉。要識趙州么。從前汗馬無人識。祇要重論蓋代功。　昭覺勤云。盡道趙州得逸群之機。一期施設不妨自在。者僧要擊節扣關。閃電光中卒。做手腳不辦。覺鐵㭰能近取譬不墜宗風。法眼有通方鑒才便知落處。敢問諸人。既是宗師。為甚麼拋磚祇引得個墼子。

探竿影草幾人知。正似將軍一面旗。斬將安營都在我。倒騎鐵馬上須彌

【現代漢語翻譯】 現代漢語譯本 聽聞。去年的景象依舊，迎來了今年的春天。今年春天的時候降了大雪，陸墓的烏盆都變成了白盆。

碧藍的天空雲彩稀疏，晚風帶著寒意。我醉意朦朧地在月光下彈奏瑤琴。本以為曲調高雅沒有人能欣賞，誰知道是被自己的手指欺騙了。（侶巖荷）

趙州禪師晚上開示。『今晚要回答問題了，有誰理解的可以出來提問。』當時有一個僧人便出來禮拜。趙州禪師說：『本來想拋磚引玉，卻引來了一塊磚頭。』（墼子：未燒的磚坯）

覺鐵㭰禪師因為法眼禪師問：『先師的意圖是什麼？』覺鐵㭰禪師說：『如同國家拜將。』（法眼禪師）於是問：『什麼人可以勝任？』或者有人出來說：『我可以勝任。』必須說：『你不能勝任。』法眼禪師說：『我明白了。』 長慶棱禪師問覺鐵㭰禪師：『那個僧人剛出來禮拜，為什麼就說他是磚頭？』覺鐵㭰禪師說：『剛才那邊也有人這麼問。』長慶棱禪師問：『（你）對他說什麼？』覺鐵㭰禪師說：『也對他這麼說。』 寶壽沼禪師說：『射虎不真，徒勞無功。』 報慈遂禪師說：『在什麼地方卻成了磚頭？』 叢林中有人說：『才出來就成了磚頭。』如果每天出入行走坐臥，難道都成了磚頭？且說這個僧人出來是具有慧眼還是不具有慧眼？ 翠峰顯禪師說：『靈敏的人一聽就知道落腳之處。』雖然如此，放過了覺鐵㭰禪師。（因為）宗師的話不會虛發，出來必定是能擔當的人。為什麼拋磚引玉？想要認識趙州禪師嗎？從前汗馬功勞無人知曉，只要重新評論蓋世功勞。 昭覺勤禪師說：『都說趙州禪師得到了超群的機鋒，一期的設施不妨自在。』這個僧人想要敲擊門環，在閃電般的光芒中突然出手卻沒能成功。覺鐵㭰禪師能夠就近取譬，沒有墜落宗風。法眼禪師有通達的鑑賞才能，便知道落腳之處。敢問各位，既然是宗師，為什麼拋磚卻只引來了一塊磚頭？

探竿影草有幾人知曉？正像將軍的一面旗幟。斬將安營都在我，倒騎鐵馬登上須彌山。

【English Translation】 English version I heard. The scenery of last year remains, welcoming the spring of this year. In the spring of this year, there was heavy snow, and the black pottery basins in Lu Mu turned into white basins.

The blue sky has sparse clouds, and the evening breeze carries a chill. I drunkenly play the Yaoqin under the moonlight. I thought the melody was too high for anyone to appreciate, but who knew I was being deceived by my own fingers. (Lu Yanhe)

Zen Master Zhao Zhou gave a night discourse. 'Tonight, we will answer questions. If anyone understands, please come forward and ask.' At that time, a monk came forward and bowed. Zen Master Zhao Zhou said, 'Originally, I wanted to cast a brick to attract jade, but instead, I attracted a brick.' (Ji Zi: unfired brick)

Zen Master Jue Tie Chan was asked by Zen Master Fa Yan: 'What was the intention of the former master?' Zen Master Jue Tie Chan said, 'It's like the country appointing a general.' (Fa Yan Chan Master) Then he asked, 'Who can be competent?' Or someone comes out and says, 'I can be competent.' You must say, 'You cannot be competent.' Zen Master Fa Yan said, 'I understand.' Zen Master Changqing Leng asked Zen Master Jue Tie Chan: 'That monk just came out and bowed, why did you say he was a brick?' Zen Master Jue Tie Chan said, 'Just now, someone over there also asked that.' Zen Master Changqing Leng asked, 'What did (you) say to him?' Zen Master Jue Tie Chan said, 'I said the same thing to him.' Zen Master Baoshou Zhao said, 'Shooting a tiger without being true is a waste of effort.' Zen Master Bao Ci Sui said, 'Where did it become a brick?' Someone in the Sangha said, 'As soon as he came out, he became a brick.' If you are coming and going, walking, standing, sitting, and lying down every day, does that mean you are a brick? Let's say, does this monk have wisdom or not? Zen Master Cuifeng Xian said, 'A clever person knows where to land as soon as they hear it.' Even so, let Zen Master Jue Tie Chan go. (Because) the words of a master are not spoken in vain, and the one who comes out must be capable. Why cast a brick to attract jade? Do you want to know Zen Master Zhao Zhou? No one knew the merits of the past, just re-evaluate the merits of the world. Zen Master Zhaojue Qin said, 'Everyone says that Zen Master Zhao Zhou has obtained outstanding wit, and the facilities of the period may be free.' This monk wanted to knock on the knocker, but suddenly failed in the lightning-like light. Zen Master Jue Tie Chan was able to take analogies nearby and did not fall into the style of the sect. Zen Master Fayan has the talent of thorough appreciation and knows where to land. May I ask everyone, since he is a master, why did he only attract a brick when he cast a brick?

How many people know the shadow of the probing pole? It's like a general's flag. Cutting down generals and setting up camp are all up to me, riding an iron horse upside down to climb Mount Sumeru (Xūmí shān).

。(慈受深)

千年田。八百主。誰當機。辨來處。趙州要答話。拋磚引墼子。覺老話端倪。如拜將相似。去得去不得。言下分緇素。個里高於萬仞峰。不動纖毫擒佛祖。(圓悟勤)

趙州問南泉。道非物外。物外非道。如何是物外道。泉便打。師捉住棒曰。已后莫錯打人去。泉曰。龍蛇易辨。衲子難瞞。

翠峰顯云。趙州如龍無角。似蛇有足。當時不管。盡法無民。直須吃棒了趁出。　古南門云。南泉真個憐兒不覺丑。若是其人。何待人趁。自須掩鼻便出。

軟纏藏鋒入陣來。盡將擒下眼牚開。死生一決英雄士。文武雙行將相才。(保寧勇)

要別真金火里識。棒頭有眼明如日。賞罰明兮禮樂全。作家父子誠難得。(梅谷悅)

趙州因僧問如何是佛。師曰殿里底。曰殿里底豈不是泥龕塑像。師曰是。曰如何是佛。師曰殿里底。

酸甜滋味本天然。帶葉連枝顆顆圓。南贍部洲人未識。庵摩羅果信虛傳。(保寧勇)

不立孤危機本峻。趙州老子玉無瑕。當頭指出殿里底。刬盡茫茫眼裡花。(雪堂行)

一尊殿里佛。兩度放毫光。準擬酬高價。無疑亂度量。(蒙庵聰)

九九昨朝八十一。夜夢不祥書門吉。東村王老祭清明。錯費鐵錢三五百。(漢關喻)

【現代漢語翻譯】 現代漢語譯本：

（慈受深）

千年的田地，換過八百個主人。誰來掌握時機？辨別它的來處。趙州和尚想要回答，卻像拋磚引玉一樣。覺察老和尚話語的端倪，就像拜將一樣。去得了還是去不了？言語之下就區分了僧俗。這個道理比萬仞高峰還要高，不動一絲一毫就能擒住佛祖。（圓悟勤）

趙州和尚問南泉禪師：道不在事物之外，事物之外也不是道，那麼什麼是事物之外的道？南泉禪師就打他。趙州和尚抓住禪杖說：以後不要打錯人啊。南泉禪師說：龍和蛇容易分辨，修行人卻難以欺瞞。

翠峰顯云禪師說：趙州和尚像龍一樣沒有角，像蛇一樣有腳。當時不加管束，儘是空有佛法而沒有民眾。必須先吃一頓棒子，然後趕出去。古南門禪師說：南泉禪師真是愛兒子卻不覺得他醜。如果是那個人，何必等人來趕？自己就應該掩鼻而出了。

軟語相纏，藏鋒而入陣。全部擒下，把眼睛撐開。死生一決的英雄之士，文武雙全的將相之才。（保寧勇）

要辨別真金，需要在火里識別。禪杖的棒頭有眼睛，明亮如太陽。賞罰分明，禮樂周全。真正的父子實在難得。（梅谷悅）

趙州和尚因為有僧人問什麼是佛，趙州和尚說：『殿里底』（殿里的那個）。僧人說：『殿里底』難道不是泥塑的佛像嗎？趙州和尚說：是。僧人問：如何是佛？趙州和尚說：『殿里底』（殿里的那個）。

酸甜的滋味本來就是天然的，帶著葉子連著枝條，每一顆都很圓潤。南贍部洲（Jambudvipa，四大部洲之一，我們所居住的這個世界）的人還不認識，庵摩羅果（Āmalaka，一種水果）的說法真是虛傳。（保寧勇）

不立孤高的危機，根本就很高峻。趙州老和尚像玉一樣沒有瑕疵。當頭指出『殿里底』（殿里的那個），剷除茫茫的眼裡的花。（雪堂行）

一尊殿里的佛像，兩次放出毫光。想要用高價來酬謝，無疑是胡亂估量。（蒙庵聰）

九九昨天是八十一天，晚上做了不吉祥的夢，但書上說出門吉利。東村的王老頭祭拜清明，白白花費了三五百鐵錢。（漢關喻） English version:

(Ci Shou Shen)

A thousand-year-old field, with eight hundred owners. Who seizes the opportunity? Discern its origin. Zhaozhou (Joshu, a famous Zen master) wants to answer, but it's like throwing a brick to attract jade. Perceive the subtleties of the old master's words, like appointing a general. Can one go or not? Distinguish between monks and laypeople in a word. This principle is higher than ten-thousand-仞 (ren, a unit of length) peaks, capturing the Buddha without moving a hair. (Yuan Wu Qin)

Zhaozhou (Joshu, a famous Zen master) asked Nanquan (Nansen, a Zen master): 'The Dao is not outside things, and what is outside things is not the Dao. What is the Dao outside things?' Nanquan (Nansen, a Zen master) then hit him. Zhaozhou (Joshu, a famous Zen master) grabbed the staff and said, 'Don't hit the wrong person later.' Nanquan (Nansen, a Zen master) said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'

Cuifeng Xianyun (Tsui-feng Hsien-yun, a Zen master) said: 'Zhaozhou (Joshu, a famous Zen master) is like a dragon without horns, like a snake with feet. At that time, he was not controlled, all are empty Dharma without people. You must first eat a beating and then be driven out.' Gu Nanmen (Ku Nan-men, a Zen master) said: 'Nanquan (Nansen, a Zen master) truly loves his son but doesn't realize he's ugly. If it is that person, why wait for someone to drive him out? He should cover his nose and leave on his own.'

Softly entangling, hiding the edge and entering the battle. Capture them all, and open their eyes wide. Heroes who decide life and death, generals and ministers with both literary and martial talents. (Bao Ning Yong)

To distinguish true gold, it must be recognized in the fire. The head of the staff has eyes, as bright as the sun. Rewards and punishments are clear, and etiquette and music are complete. True father and son are truly rare. (Mei Gu Yue)

Zhaozhou (Joshu, a famous Zen master) was asked by a monk, 'What is Buddha?' The master said, 'The one in the hall.' The monk said, 'Isn't the one in the hall a clay statue?' The master said, 'Yes.' The monk asked, 'What is Buddha?' The master said, 'The one in the hall.'

The sour and sweet taste is naturally inherent, with leaves and branches, each one is round. People in Jambudvipa (Jambudvipa, one of the four continents, the world we live in) do not yet recognize it, the saying of Āmalaka (Āmalaka, a kind of fruit) is truly a false rumor. (Bao Ning Yong)

Not establishing a solitary crisis, the foundation is steep. Old Master Zhaozhou (Joshu, a famous Zen master) is like jade without flaws. Pointing directly at 'the one in the hall,' eradicating the vast flowers in the eyes. (Xue Tang Xing)

A Buddha statue in the hall emits light twice. Intending to reward with a high price is undoubtedly a random measure. (Meng An Cong)

Ninety-nine yesterday was eighty-one, and I had an ominous dream at night, but the book said it was auspicious to go out. Old Wang of Dongcun (East Village) worships Qingming (Tomb-Sweeping Day), wasting three to five hundred iron coins in vain. (Han Guan Yu)

【English Translation】 English version:

(Ci Shou Shen)

A thousand-year-old field, with eight hundred owners. Who seizes the opportunity? Discern its origin. Zhaozhou (Joshu, a famous Zen master) wants to answer, but it's like throwing a brick to attract jade. Perceive the subtleties of the old master's words, like appointing a general. Can one go or not? Distinguish between monks and laypeople in a word. This principle is higher than ten-thousand-ren (ren, a unit of length) peaks, capturing the Buddha without moving a hair. (Yuan Wu Qin)

Zhaozhou (Joshu, a famous Zen master) asked Nanquan (Nansen, a Zen master): 'The Dao is not outside things, and what is outside things is not the Dao. What is the Dao outside things?' Nanquan (Nansen, a Zen master) then hit him. Zhaozhou (Joshu, a famous Zen master) grabbed the staff and said, 'Don't hit the wrong person later.' Nanquan (Nansen, a Zen master) said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'

Cuifeng Xianyun (Tsui-feng Hsien-yun, a Zen master) said: 'Zhaozhou (Joshu, a famous Zen master) is like a dragon without horns, like a snake with feet. At that time, he was not controlled, all are empty Dharma without people. You must first eat a beating and then be driven out.' Gu Nanmen (Ku Nan-men, a Zen master) said: 'Nanquan (Nansen, a Zen master) truly loves his son but doesn't realize he's ugly. If it is that person, why wait for someone to drive him out? He should cover his nose and leave on his own.'

Softly entangling, hiding the edge and entering the battle. Capture them all, and open their eyes wide. Heroes who decide life and death, generals and ministers with both literary and martial talents. (Bao Ning Yong)

To distinguish true gold, it must be recognized in the fire. The head of the staff has eyes, as bright as the sun. Rewards and punishments are clear, and etiquette and music are complete. True father and son are truly rare. (Mei Gu Yue)

Zhaozhou (Joshu, a famous Zen master) was asked by a monk, 'What is Buddha?' The master said, 'The one in the hall.' The monk said, 'Isn't the one in the hall a clay statue?' The master said, 'Yes.' The monk asked, 'What is Buddha?' The master said, 'The one in the hall.'

The sour and sweet taste is naturally inherent, with leaves and branches, each one is round. People in Jambudvipa (Jambudvipa, one of the four continents, the world we live in) do not yet recognize it, the saying of Āmalaka (Āmalaka, a kind of fruit) is truly a false rumor. (Bao Ning Yong)

Not establishing a solitary crisis, the foundation is steep. Old Master Zhaozhou (Joshu, a famous Zen master) is like jade without flaws. Pointing directly at 'the one in the hall,' eradicating the vast flowers in the eyes. (Xue Tang Xing)

A Buddha statue in the hall emits light twice. Intending to reward with a high price is undoubtedly a random measure. (Meng An Cong)

Ninety-nine yesterday was eighty-one, and I had an ominous dream at night, but the book said it was auspicious to go out. Old Wang of Dongcun (East Village) worships Qingming (Tomb-Sweeping Day), wasting three to five hundred iron coins in vain. (Han Guan Yu)

趙州聞沙彌喝參。向侍者曰教伊去。侍者才教去。沙彌便珍重。師曰。沙彌得入門。侍者在門外。

云居錫云。什麼處是沙彌得入門。侍者在門外。者里會得。便見趙州。法林音云。者里會得。辜負趙州。　天植維云。青天白日。霹靂驚群。剖出五臟心肝。與人解黏去縛。就中可惜。當門栽荊棘。致令多少人進退不得。還有出得底么。喝一喝。

得入門。在門外。說向人。人不會。更高聲。我耳背。(鼓山圭)

瑟瑟風松。蕭蕭雨檜。師子咬人。韓獹逐塊。(徑山杲)

斑鳩黃鳥共春風。花里交啼怨落紅。鶴背仙人吹玉笛。雙雙驚起碧雲東。(綠雨蕉)

趙州因僧問狗子還有佛性也無。師曰無。曰。上至諸佛。下至螻蟻。皆有佛性。狗子為甚麼卻無。師曰為伊有業識在。又僧問狗子還有佛性也無。師曰有。曰。既有。為甚麼入者皮袋裡來。師曰知而故犯。

翠巖芝云。說有說無。兩彩一賽。如今作么生。　資福觀因僧問狗子為什麼無佛性。福云逢人便咬殺。云因甚麼又道有佛性。福云見主便搖尾。

言有業識在。誰云意不深。海枯終見底。人死不知心。(真凈文)

有無雙放復雙收。趙老機關世莫儔。試上海門高處望。千江萬派盡東流。(普融平)

【現代漢語翻譯】 現代漢語譯本 趙州禪師聽聞沙彌（śrāmaṇera，佛教術語，指出家未滿20歲的男性）喝參（佛教用語，指參禪者大聲發問或呼叫以求開悟），便對侍者說：『叫他走。』侍者剛要叫他走，沙彌便行珍重禮（佛教禮儀，表示告別）。趙州禪師說：『沙彌得入門徑，侍者卻還在門外。』

云居錫禪師說：『哪裡是沙彌得入門徑，侍者卻還在門外的地方？』在這裡領會得，便能見到趙州禪師。法林音禪師說：『在這裡領會得，就辜負了趙州禪師。』天植維禪師說：『****（此處原文為不可描述內容，故省略）。霹靂一聲驚醒眾人，剖出五臟心肝，與人解開束縛。其中可惜的是，當門栽種荊棘，導致多少人進退不得。還有能出去的嗎？』喝一聲。

得入門，在門外，說與人聽，人卻不會，更高聲說，我耳朵背。（鼓山圭禪師）

瑟瑟風吹松樹，蕭蕭雨打檜樹。獅子咬人，韓獹（hán lú，指獵犬）追逐土塊。（徑山杲禪師）

斑鳩黃鳥一同沐浴春風，在花叢中交相鳴叫，似在哀怨落花。仙人騎著白鶴吹著玉笛，驚起雙雙白鶴飛向碧雲東。（綠雨蕉禪師）

趙州禪師因有僧人問：『狗子還有佛性（buddha-nature，佛教術語，指一切眾生皆具有成佛的可能性）嗎？』趙州禪師說：『沒有。』僧人說：『上至諸佛，下至螻蟻，皆有佛性，狗子為什麼卻沒有？』趙州禪師說：『因為它有業識（karma-consciousness，佛教術語，指由業力所產生的意識）在。』又有僧人問：『狗子還有佛性嗎？』趙州禪師說：『有。』僧人說：『既然有，為什麼會墮入這皮囊（指狗的身體）里來？』趙州禪師說：『知而故犯。』

翠巖芝禪師說：『說有說無，兩邊都精彩，如今該怎麼做？』資福觀禪師因有僧人問：『狗子為什麼沒有佛性？』資福觀禪師說：『逢人便咬殺。』僧人問：『為什麼又說有佛性？』資福觀禪師說：『見主人便搖尾。』

說它有業識在，誰說其中沒有深意？海枯終究能見到海底，人死卻無法知道內心。（真凈文禪師）

有無雙放又雙收，趙州老人的機鋒世人難以匹敵。試著在上海門高處望去，千江萬派都向東流。（普融平禪師）

【English Translation】 English version Zen Master Zhaozhou heard a novice monk (śrāmaṇera, a Buddhist term referring to a male who has left home but is under 20 years old) shouting during Chan practice (a Buddhist term referring to loud questioning or shouting by Chan practitioners seeking enlightenment), and said to the attendant: 'Tell him to leave.' As the attendant was about to tell him to leave, the novice monk made a respectful farewell gesture (a Buddhist ritual to express farewell). Zen Master Zhaozhou said: 'The novice monk has entered the gate, but the attendant is still outside the gate.'

Zen Master Yunju Xi said: 'Where is the place where the novice monk has entered the gate, but the attendant is still outside the gate?' If you understand it here, you will see Zen Master Zhaozhou. Zen Master Falin Yin said: 'If you understand it here, you will fail Zen Master Zhaozhou.' Zen Master Tianzhi Wei said: '**** (The original text here is unmentionable, so it is omitted). A thunderbolt awakens everyone, dissecting the five internal organs, freeing people from bondage. Among them, it is a pity that thorns are planted at the door, causing many people to be unable to advance or retreat. Is there anyone who can get out?' Shout!

Entered the gate, outside the gate, tell people, but people don't understand, speak louder, I am deaf. (Zen Master Gushan Gui)

The rustling wind blows through the pine trees, the soughing rain beats against the cypress trees. The lion bites people, the Han hound (hán lú, referring to a hunting dog) chases after clods of earth. (Zen Master Jingshan Gao)

The turtledove and the oriole share the spring breeze, chirping among the flowers, lamenting the falling petals. An immortal riding a crane plays a jade flute, startling pairs of cranes to fly towards the eastern blue clouds. (Zen Master Lvyu Jiao)

Zen Master Zhaozhou was asked by a monk: 'Does a dog have Buddha-nature (buddha-nature, a Buddhist term referring to the potential for all beings to attain Buddhahood)?' Zen Master Zhaozhou said: 'No.' The monk said: 'From the Buddhas above to the ants below, all have Buddha-nature, why doesn't the dog have it?' Zen Master Zhaozhou said: 'Because it has karma-consciousness (karma-consciousness, a Buddhist term referring to the consciousness produced by karmic forces).' Another monk asked: 'Does a dog have Buddha-nature?' Zen Master Zhaozhou said: 'Yes.' The monk said: 'Since it has it, why did it fall into this skin bag (referring to the dog's body)?' Zen Master Zhaozhou said: 'Knowingly committing the offense.'

Zen Master Cuiyan Zhi said: 'Saying yes and saying no, both are brilliant, what should be done now?' Zen Master Zifu Guan was asked by a monk: 'Why doesn't the dog have Buddha-nature?' Zen Master Zifu Guan said: 'It bites and kills anyone it meets.' The monk asked: 'Why do you say it has Buddha-nature?' Zen Master Zifu Guan said: 'It wags its tail when it sees its master.'

Saying it has karma-consciousness, who says there is no deep meaning in it? The sea will eventually dry up and the bottom will be seen, but one cannot know the heart after death. (Zen Master Zhenjing Wen)

Affirmation and negation, both released and retracted, Zen Master Zhaozhou's skillful teachings are unmatched in the world. Try looking from the high point of Shanghai Gate, all the rivers and streams flow eastward. (Zen Master Purong Ping)

佛性分明脫有無。酢酸何用掛葫蘆。薄霧輕煙留不住。扁舟已過洞庭湖。(瞎堂遠)

無。直路卻縈紆。趙州東壁上。依舊掛葫蘆。有。張公吃村酒。李公醉不醒。面南看北斗。(石庵玿)

狗子佛性無。斫額路上逢子湖。業識性在遭一口。大地全無碧眼胡。狗子佛性有。春風吹動千株柳。知而故犯可憐生。一一面南看北斗。(無庵全)

狗子佛性有。狗子佛性無。直鉤原求負命魚。逐氣尋香雲水客。嘈嘈雜雜作分疏。平展演。大鋪舒。莫怪儂家不慎初。指點瑕玼還趙璧。秦王不識藺相如。(天童覺)

狗子有。賣扇老婆日遮手。狗子無。種瓜先得吃葫蘆。天稟元來各不同。盧同不飲劉伶酒。(三宜盂)

趙州因僧問狗子還有佛性也無。師曰無。

趙州露刃劍。寒霜光𦦨𦦨。更擬問如何。分身作兩段。(五祖演)

力壯年高膽更雄。清風隨虎云從龍。啀喍無限尋聲跡。掛角𦏰羊不見蹤。(寶峰祥)

趙州狗子無佛性。萬疊青山藏古鏡。赤腳波斯入大唐。八臂那吒行正令。(稠巖赟)

乙己大人丘。藂林為𡨥仇。利牙如劍戟。生殺有來由。(南巖勝)

連馬連人劈一刀。虛空迸血涌波濤。千千萬萬人爭看。誰解分開蓋膽毛。(中庵空)

狗子佛性

【現代漢語翻譯】 現代漢語譯本： 佛性分明，超越了有和無的對立。既然已經有了美味的醋酸，又何必再掛個葫蘆來裝呢？（比喻多此一舉）。淡淡的薄霧和輕煙終究是留不住的，就像我乘坐的小船已經駛過了洞庭湖。

無。筆直的道路反而變得曲折。就像趙州禪師的東墻上，依舊掛著那個葫蘆（比喻執著于表象）。有。張老頭喝了村裡的酒，李老頭卻醉得不省人事。他們面朝南方，卻看著北斗星（比喻方向顛倒）。

狗子（指狗）有沒有佛性？沒有。就像在砍頭的路上遇到了子湖（地名）。業識（指由行為產生的潛在意識）如果存在，就會遭到一口咬。整個大地都沒有碧眼的胡人（指沒有分別心）。狗子有沒有佛性？有。春風吹動了千株柳樹，生機勃勃。明知故犯，真是可憐啊。他們都一個接一個地面朝南方，卻看著北斗星（比喻執迷不悟）。

狗子有沒有佛性？有。狗子有沒有佛性？沒有。用直的魚鉤本來就是爲了釣到自尋死路的魚。那些追逐氣息、尋找香味的雲水僧（指四處遊歷的僧人），嘈雜地爭論著，妄作分別。平鋪直敘地演說，大肆地展開論述。不要怪我一開始就不謹慎。即使指出了瑕疵，也想把和氏璧完璧歸趙，可惜秦王並不認識藺相如（比喻不識貨）。

狗子有佛性。賣扇子的老婦人每天都用扇子遮擋陽光。狗子沒有佛性。種瓜的人卻先吃到了葫蘆（比喻顛倒）。天生的稟賦本來就各不相同。就像盧仝不喝劉伶的酒一樣（比喻各有選擇）。

趙州禪師因為有僧人問：『狗子還有佛性嗎？』趙州禪師回答說：『沒有。』

趙州禪師的劍已經出鞘，寒光閃閃。如果還要問怎麼樣，那我就分身成兩段（比喻當機立斷）。

力氣強壯，年紀又大，膽子更加雄壯。清風跟隨著老虎，雲彩跟隨著龍。狗叫個不停，尋找聲音的軌跡。懸掛著羊角的𦏰羊卻不見蹤影（比喻徒勞無功）。

趙州禪師說狗子沒有佛性，就像萬疊青山中隱藏著一面古鏡。赤腳的波斯人來到了大唐，八臂的哪吒正在執行正令（比喻各司其職）。

乙己大人丘（人名）。叢林（指寺廟）卻成了𡨥仇（指爭鬥）。鋒利的牙齒像劍戟一樣，生殺予奪都有來由。

連人帶馬一刀劈開，虛空中迸發出鮮血，涌起波濤。成千上萬的人爭著觀看，誰能分開這蓋膽的毛髮（比喻難以理解）。

狗子佛性

【English Translation】 English version: 'Buddha-nature is distinct, transcending existence and non-existence. With delicious acetic acid already available, why hang a gourd to contain it?' (Metaphor for redundancy). 'Thin mist and light smoke cannot be retained; my small boat has already passed Dongting Lake.'

'Non-existence. The straight road becomes winding. On the east wall of Zen Master Zhaozhou, the gourd still hangs.' (Metaphor for attachment to appearances). 'Existence. Old Zhang drinks village wine, Old Li is drunk and unconscious. They face south, yet look at the Big Dipper.' (Metaphor for inverted direction).

'Does a dog have Buddha-nature? No. Like meeting Zihu (place name) on the execution road. If karmic consciousness (potential consciousness arising from actions) exists, it will be bitten. The entire earth has no blue-eyed barbarians (meaning no discrimination). Does a dog have Buddha-nature? Yes. The spring breeze stirs a thousand willows, full of vitality. Knowingly committing offenses is pitiful. They all face south, yet look at the Big Dipper.' (Metaphor for being stubbornly deluded).

'Does a dog have Buddha-nature? Yes. Does a dog have Buddha-nature? No. A straight fishhook is meant to catch fish seeking death. Those cloud-and-water monks (wandering monks) chasing scents and aromas argue noisily, making false distinctions. Spreading out and elaborating, expounding greatly. Don't blame me for not being cautious at the beginning. Even pointing out flaws, wanting to return the jade disc of He whole, but the King of Qin does not recognize Lin Xiangru.' (Metaphor for not recognizing value).

'The dog has Buddha-nature. The old woman selling fans shades her hand from the sun every day. The dog has no Buddha-nature. The one who plants melons eats gourds first.' (Metaphor for inversion). 'Innate endowments are originally different. Like Lu Tong not drinking Liu Ling's wine.' (Metaphor for different choices).

'Zen Master Zhaozhou, because a monk asked, 'Does a dog have Buddha-nature?' Zen Master Zhaozhou replied, 'No.''

'Zen Master Zhaozhou's sword is drawn, its cold light gleaming. If you still ask what to do, I will divide myself into two pieces.' (Metaphor for decisive action).

'Strong in strength, old in age, courage even more heroic. Clear wind follows the tiger, clouds follow the dragon. Dogs bark endlessly, seeking the trace of sound. The 𦏰 sheep with horns hung are nowhere to be seen.' (Metaphor for futile effort).

'Zen Master Zhaozhou says the dog has no Buddha-nature, like an ancient mirror hidden in ten thousand layers of green mountains. A barefoot Persian enters the Great Tang, Eight-armed Nezha is carrying out the correct order.' (Metaphor for each fulfilling their duty).

'Yi Ji Da Ren Qiu (person's name). The Sangharama (monastery) becomes 𡨥 Chou (strife). Sharp teeth like swords and halberds, killing and giving life have a reason.'

'Splitting both horse and rider with one cut, blood spurts in the void, waves surge. Thousands upon thousands of people compete to watch, who can separate the hairs covering the gall?' (Metaphor for difficult to understand).

'Dog's Buddha-nature'

無。老蚌吐明珠。西川鳴杜宇。江南鳴鷓鴣。(文殊道)

趙州狗子無佛性。當空掘出秦時鏡。光明渾不見星兒。上下四維皆徹映。(誰庵演)

大食波斯飲百杯。停停把柁萬人魁。逆風使過黃牛峽。不問瞿塘滟滪堆。(東山空)

狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。(南書記)

二十四州鐵。鑄成一個錯。飏在大街頭。無人蹋得著。(朗庵然)

無之一字。殺人無數。多少英雄。橫屍當路。(鐵山仁)

二八佳人刺繡遲。紫荊花下囀黃鸝。可憐無限傷春意。盡在停針不語時。(拗堂仁)

趙州狗子佛性無。十分春色播江湖。幾多摘葉尋枝者。空使雒陽花滿途。(高峰妙)

長江一望渺寒煙。極目中流四惘然。可惜夜深明月下。更無人問渡頭船。(憨山清)

家家有幅遮羞布。放下便能當雨露。獨怪當年老趙州。擲卻頭巾頂卻褲。(石雨方)

何處秋風起。蕭蕭送雁群。朝來入庭樹。孤客最先聞。(且拙訥)

石樑橋背滑如苔。一派銀河直下催。今古遊鞋蹋未倦。幾人摘取瀑花回。(鏡堂清)

趙州上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛屋裡坐。

徑山杲云。趙州和尚吐心吐膽。恁么告報了也。還有

【現代漢語翻譯】 現代漢語譯本 『無。老蚌吐明珠。西川鳴杜宇。江南鳴鷓鴣。(文殊道)』 （譯文：『無』。老蚌吐出明珠，象徵著從無中生有，顯現珍貴之物。四川的杜宇鳥鳴叫，江南的鷓鴣鳥鳴叫，各自在自己的地方發出聲音，象徵著萬物各具其性，各有所長。(文殊道)） 『趙州狗子無佛性。當空掘出秦時鏡。光明渾不見星兒。上下四維皆徹映。(誰庵演)』 （譯文：趙州的狗子沒有佛性。在虛空中挖掘出秦朝的鏡子，鏡子光明澄澈，連星光都無法看見，上下四方都被照得通透明亮。(誰庵演)） 『大食波斯飲百杯。停停把柁萬人魁。逆風使過黃牛峽。不問瞿塘滟滪堆。(東山空)』 （譯文：來自大食（Tashi，古代對阿拉伯地區的稱謂）和波斯（Persia，古代波斯）的人豪飲百杯，穩穩地把舵，是萬人中的魁首。他們逆風行駛過黃牛峽，卻不問瞿塘峽（Qutang Gorge）和滟滪堆（Yanyu Rock），表現出一種無所畏懼的氣概。(東山空)） 『狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。(南書記)』 （譯文：狗子沒有佛性，這是羅睺星（Rahu，星名，象徵不祥）入命的徵兆。不是他打殺別人，就是他註定要被人打殺。(南書記)） 『二十四州鐵。鑄成一個錯。飏在大街頭。無人蹋得著。(朗庵然)』 （譯文：用二十四州的鐵，鑄成一個大錯，把它扔在大街上，卻沒有人能踩到它，形容錯誤之大，卻又難以捉摸。(朗庵然)） 『無之一字。殺人無數。多少英雄。橫屍當路。(鐵山仁)』 （譯文：一個『無』字，可以殺人無數。多少英雄，因此而橫屍道路，警示人們不要輕易執著于『無』。(鐵山仁)） 『二八佳人刺繡遲。紫荊花下囀黃鸝。可憐無限傷春意。盡在停針不語時。(拗堂仁)』 （譯文：十六歲的年輕女子刺繡動作遲緩，紫荊花下黃鸝鳥婉轉啼鳴。可憐那無限的傷春之意，都蘊含在她停下針線，默默不語的時刻。(拗堂仁)） 『趙州狗子佛性無。十分春色播江湖。幾多摘葉尋枝者。空使雒陽花滿途。(高峰妙)』 （譯文：趙州禪師說狗子沒有佛性，而美好的春色卻播撒在江湖之間。多少人只知道摘葉尋枝，卻白白地讓洛陽（Luoyang）城開滿了鮮花，錯失了根本。(高峰妙)） 『長江一望渺寒煙。極目中流四惘然。可惜夜深明月下。更無人問渡頭船。(憨山清)』 （譯文：長江一眼望去，瀰漫著寒冷的煙霧，極目遠眺，江心一片茫然。可惜這深夜明月之下，竟然沒有人詢問渡口的船隻，感嘆世事變遷，無人關注。(憨山清)） 『家家有幅遮羞布。放下便能當雨露。獨怪當年老趙州。擲卻頭巾頂卻褲。(石雨方)』 （譯文：每家每戶都有一塊遮羞布，放下它就能當做雨露來滋養自己。唯獨奇怪當年的趙州禪師，竟然扔掉頭巾，把褲子頂在頭上，行為怪異，難以理解。(石雨方)） 『何處秋風起。蕭蕭送雁群。朝來入庭樹。孤客最先聞。(且拙訥)』 （譯文：不知何處吹起了秋風，蕭蕭地送走南飛的雁群。早晨秋風吹進庭院的樹木，漂泊在外的遊子最先聽到，觸景生情，倍感孤獨。(且拙訥)） 『石樑橋背滑如苔。一派銀河直下催。今古遊鞋蹋未倦。幾人摘取瀑花回。(鏡堂清)』 （譯文：石樑橋的橋背光滑如苔蘚，像一條銀河傾瀉而下。從古至今，遊人的鞋子踩踏不倦，可是有幾個人能摘取瀑布濺起的水花而歸呢？(鏡堂清)） 『趙州上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛屋裡坐。』 （譯文：趙州禪師上堂說法：金佛不能放入熔爐，木佛不能放入火中焚燒，泥佛不能放入水中浸泡，真正的佛在自己的心中。(趙州)） 『徑山杲云。趙州和尚吐心吐膽。恁么告報了也。還有』 （譯文：徑山杲禪師說，趙州和尚已經把心肝都掏出來，這樣告訴你們了，還有什麼呢？(徑山杲)）

【English Translation】 English version 『No. The old clam spits out a bright pearl. The Tu Yu bird sings in Sichuan. The partridge sings in Jiangnan. (Manjushri said)』 (Translation: 『No.』 The old clam spitting out a bright pearl symbolizes the creation of something precious from nothing. The Tu Yu bird singing in Sichuan and the partridge singing in Jiangnan each make their own sounds in their respective places, symbolizing that all things have their own nature and strengths. (Manjushri)) 『Zhaozhou's dog has no Buddha-nature. A Qin dynasty mirror is dug out from the empty sky. The light is so bright that even the stars cannot be seen. The four dimensions above and below are all illuminated. (Who An Yan)』 (Translation: Zhaozhou's (a famous Zen master) dog has no Buddha-nature. A Qin dynasty mirror is dug out from the empty sky. The mirror is so bright and clear that even the starlight cannot be seen, and all four dimensions above and below are illuminated. (Who An Yan)) 『People from Tashi (ancient name for Arab regions) and Persia (ancient Persia) drink a hundred cups. Steadily holding the rudder, they are the leaders of ten thousand. Sailing against the wind through the Huangniu Gorge, they do not ask about the Qutang Gorge and Yanyu Rock. (Dongshan Kong)』 (Translation: People from Tashi (ancient name for Arab regions) and Persia (ancient Persia) drink a hundred cups of wine. Steadily holding the rudder, they are the leaders of ten thousand. They sail against the wind through the Huangniu Gorge, not asking about the Qutang Gorge (Qutang Gorge) and Yanyu Rock (Yanyu Rock), showing a fearless spirit. (Dongshan Kong)) 『The dog has no Buddha-nature. Rahu (a star symbolizing misfortune) enters his fate. It's not that he kills people, but he is destined to be killed. (Nan Shuji)』 (Translation: The dog has no Buddha-nature, which is a sign of Rahu (Rahu, a star symbolizing misfortune) entering his fate. It's not that he kills others, but he is destined to be killed. (Nan Shuji)) 『The iron of twenty-four states is cast into a mistake. It is thrown on the street, but no one can step on it. (Lang An Ran)』 (Translation: The iron of twenty-four states is cast into a mistake. It is thrown on the street, but no one can step on it, describing the magnitude of the mistake, yet it is elusive. (Lang An Ran)) 『The word 『no』 kills countless people. How many heroes lie dead on the road. (Tieshan Ren)』 (Translation: The word 『no』 can kill countless people. How many heroes lie dead on the road because of it, warning people not to easily cling to 『no.』 (Tieshan Ren)) 『A sixteen-year-old beauty is slow to embroider. The oriole warbles under the Bauhinia flower. Pity the infinite sadness of spring, all contained in the moment when she stops her needle and thread and says nothing. (Niu Tang Ren)』 (Translation: A sixteen-year-old beauty is slow to embroider. The oriole warbles under the Bauhinia flower. Pity the infinite sadness of spring, all contained in the moment when she stops her needle and thread and says nothing. (Niu Tang Ren)) 『Zhaozhou's dog has no Buddha-nature. The full spring color is spread throughout the rivers and lakes. How many leaf-picking and branch-seeking people waste their time, letting Luoyang (Luoyang) city be filled with flowers in vain. (Gaofeng Miao)』 (Translation: Zen Master Zhaozhou said that the dog has no Buddha-nature, but the beautiful spring color is spread throughout the rivers and lakes. How many people only know how to pick leaves and seek branches, but let Luoyang (Luoyang) city be filled with flowers in vain, missing the fundamental. (Gaofeng Miao)) 『Looking at the Yangtze River, it is vast with cold mist. Gazing at the middle of the river, one feels lost. It is a pity that under the deep night and bright moon, no one asks about the ferry boat. (Hanshan Qing)』 (Translation: Looking at the Yangtze River, it is vast with cold mist. Gazing at the middle of the river, one feels lost. It is a pity that under the deep night and bright moon, no one asks about the ferry boat, lamenting the changes of the world and the lack of attention. (Hanshan Qing)) 『Every family has a piece of cloth to cover their shame. Putting it down can be like rain and dew. It is strange that the old Zhaozhou threw away his headscarf and put his pants on his head. (Shi Yu Fang)』 (Translation: Every family has a piece of cloth to cover their shame. Putting it down can be like rain and dew to nourish oneself. It is strange that the old Zhaozhou threw away his headscarf and put his pants on his head, his behavior is strange and difficult to understand. (Shi Yu Fang)) 『Where does the autumn wind rise? It sends off the flock of geese with a rustling sound. It enters the courtyard trees in the morning. The lonely traveler hears it first. (Qie Zhuo Ne)』 (Translation: Where does the autumn wind rise? It sends off the flock of geese with a rustling sound. In the morning, the autumn wind blows into the trees in the courtyard, and the wandering traveler hears it first, feeling lonely at the sight of the scenery. (Qie Zhuo Ne)) 『The back of the stone bridge is slippery like moss. A stream of the Milky Way rushes straight down. Ancient and modern travelers' shoes have not tired of treading. How many people pick up the waterfall flowers and return? (Jing Tang Qing)』 (Translation: The back of the stone bridge is slippery like moss. A stream of the Milky Way rushes straight down. From ancient times to the present, travelers' shoes have not tired of treading. But how many people can pick up the waterfall flowers and return? (Jing Tang Qing)) 『Zhaozhou ascends the hall. A golden Buddha cannot pass through the furnace. A wooden Buddha cannot pass through the fire. A clay Buddha cannot pass through the water. The true Buddha sits in the house.』 (Translation: Zen Master Zhaozhou ascends the hall to preach: A golden Buddha cannot be put into the furnace, a wooden Buddha cannot be burned in the fire, a clay Buddha cannot be soaked in the water, the true Buddha sits in one's own heart. (Zhaozhou)) 『Jingshan Gao said, Zen Master Zhaozhou has poured out his heart and soul. He has told you this. What else is there?』 (Translation: Zen Master Jingshan Gao said, Zen Master Zhaozhou has poured out his heart and soul. He has told you this. What else is there? (Jingshan Gao))

知恩報恩者么。　仰山欽云。揭示如來正體。發明向上宗猷。趙州固是好手。祇是不合強生節目。山僧見處又且不然。金佛度爐。木佛度火。泥佛度水。真佛𠰒。切忌話墮。忽有個漢出來道。你恁么說正是強生節目。拍膝一下云。將謂無人證明。

泥佛不度水。神光照天地。立雪如未休。何人不雕偽。(翠峰顯三)

金佛不度爐。人來訪子湖。牌中數個字。清風何處無。

木佛不度火。常思破灶墮。杖子忽擊著。方知孤負我。

木佛不度火。甘露臺前逢達磨。惆悵洛陽人未來。面壁九年空冷坐。(三聖昌三)

金佛不度爐。坐嘆勞生走道途。不向華山圖上看。豈知潘閬倒騎驢。

泥佛不度水。一道靈光照天地。堪羨玄沙老古錐。不要南山要鱉鼻。

三佛形容總不真。眼中瞳子目前人。若能信得家中寶。啼鳥山花一樣春。(冶父川)

泥佛不度水。毗嵐風忽起。大地黑漫漫。衲僧爭敢視。(高峰妙三)

金佛不度爐。鐵裹夜明珠。一槌俱粉碎。清光何處無。

木佛不度火。掣開金殿鎖。內外絕遮攔。時人猶懡㦬。

趙州因尼問如何是密密意。師以手掐之。尼曰和尚猶有者個在。師曰卻是你有者個在。

法林音云。當時待他道和尚猶有者個在

【現代漢語翻譯】 現代漢語譯本： 知恩報恩者嗎？仰山欽（Yangshan Qin）說：『揭示如來（Tathagata）的正體，闡明向上宗的宗旨。趙州（Zhaozhou）固然是好手，只是不該強行增加枝節。我仰山的見解又不一樣：金佛入不了熔爐，木佛經不起火燒，泥佛經不起水浸，真佛又是什麼？』切記不要落入言語的陷阱。如果有人出來說：『你這麼說正是強行增加枝節。』就拍一下他的膝蓋說：『還以為沒有人能證明呢。』

泥佛不度水，神光照天地。立雪如未休，何人不雕偽。（翠峰顯三（Cuifeng Xian San））

金佛不度爐，人來訪子湖。牌中數個字，清風何處無。

木佛不度火，常思破灶墮。杖子忽擊著，方知孤負我。

木佛不度火，甘露臺前逢達磨（達磨：Bodhidharma）。惆悵洛陽人未來，面壁九年空冷坐。（三聖昌三（Sansheng Chang San））

金佛不度爐，坐嘆勞生走道途。不向華山圖上看，豈知潘閬倒騎驢。

泥佛不度水，一道靈光照天地。堪羨玄沙老古錐，不要南山要鱉鼻。

三佛形容總不真，眼中瞳子目前人。若能信得家中寶，啼鳥山花一樣春。（冶父川（Yefu Chuan））

泥佛不度水，毗嵐風忽起。大地黑漫漫，衲僧爭敢視。（高峰妙三（Gaofeng Miao San））

金佛不度爐，鐵裹夜明珠。一槌俱粉碎，清光何處無。

木佛不度火，掣開金殿鎖。內外絕遮攔，時人猶懡㦬。

趙州（Zhaozhou）因一位尼姑問：『如何是密密意？』趙州用手掐她。尼姑說：『和尚你還有這個在。』趙州說：『卻是你有這個在。』

法林音（Falin Yin）說：『當時應該等她說和尚你還有這個在。』

【English Translation】 English version: Is it one who knows and repays kindness? Yangshan Qin said, 'Revealing the true nature of the Tathagata (如來), elucidating the principles of the upward lineage. Zhaozhou (趙州) is indeed skilled, but he shouldn't forcibly add unnecessary details. My view, Yangshan's, is different: a golden Buddha cannot withstand the furnace, a wooden Buddha cannot withstand fire, a clay Buddha cannot withstand water, and what about a true Buddha?' Be careful not to fall into the trap of words. If someone comes out and says, 'What you're saying is forcibly adding unnecessary details,' then slap their knee and say, 'I thought no one could prove it.'

A clay Buddha cannot cross water, divine light illuminates heaven and earth. Standing in the snow as if never resting, who doesn't engage in artifice? (Cuifeng Xian San (翠峰顯三))

A golden Buddha cannot withstand the furnace, people come to visit Zihu. Several words in the plaque, where is the clear wind absent?

A wooden Buddha cannot withstand fire, constantly thinking of the broken stove. If the staff suddenly strikes, then one knows they have failed me.

A wooden Buddha cannot withstand fire, meeting Bodhidharma (達磨) before the Sweet Dew Terrace. Regretting that the person from Luoyang hasn't come, facing the wall for nine years in vain, sitting coldly. (Sansheng Chang San (三聖昌三))

A golden Buddha cannot withstand the furnace, sitting and sighing, toiling through life on the path. Not looking at the Hua Mountain map, how would one know that Pan Lang rides the donkey backwards?

A clay Buddha cannot cross water, a ray of spiritual light illuminates heaven and earth. Admirable is old Guich of Xuansha, not wanting South Mountain but wanting Turtle Nose.

The forms of the three Buddhas are all untrue, the pupils in the eyes are the people before us. If one can believe in the treasure at home, the singing birds and mountain flowers are all the same spring. (Yefu Chuan (冶父川))

A clay Buddha cannot cross water, the violent wind suddenly rises. The earth is dark and vast, how dare the monks look? (Gaofeng Miao San (高峰妙三))

A golden Buddha cannot withstand the furnace, a bright pearl wrapped in iron. Shattered with one hammer, where is the clear light absent?

A wooden Buddha cannot withstand fire, pulling open the golden palace lock. Inside and outside, there is no obstruction, yet people are still bewildered.

Zhaozhou (趙州) was asked by a nun, 'What is the secret meaning?' Zhaozhou pinched her with his hand. The nun said, 'Venerable, you still have this.' Zhaozhou said, 'It is you who have this.'

Falin Yin (法林音) said, 'At that time, one should have waited for her to say, 'Venerable, you still have this.''

。何不便休去。且教他疑三十年。

密密深深意最長。幾人冷地錯商量。師姑若會趙州意。鐵打心肝也斷腸(慈受深)

兜羅綿㨾硬聱頭。河北風流老趙州。咸處著鹽淡添水。軒渠一笑更無休。(正堂辨)

猛虎深藏淺草窠。幾回明月入煙蘿。頂門縱有金剛眼。未免當頭蹉過他。(高峰妙)

趙州因僧問如何是道。師曰墻外底。曰不問者個道。師曰甚麼道。曰大道。師曰大道透長安。

烏石云。道。石溪則不然。有人問如何是道。但云昨日有人從四安來。今朝出廣德去。且道與趙州是同是別。良久云。看腳下。　天奇瑞雲。者僧祇解問路。不知當面蹉過。趙州貪渡行人。那防失卻船錢。　大慈瑸云。今日有人問如何是道。但云富春到天目一百二十里。且道與古人是同是別。乃噓一聲。

趙老家風不熱瞞。問他大道答長安。有誰平步歸家去。多是區區自作難。(水庵一)

大道透長安。言端語亦端。臘盡雪消去。春來依舊寒。(松源岳)

大道透長安。天晴莎草干。秋涼更快便。去去有何難。可惜者僧腳步短。舉頭惟見黑漫漫。(百癡元)

宗鑒法林卷十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十七

集云堂　編

{ "translations": [ "『何不便休去。且教他疑三十年。』\n\n『密密深深意最長。幾人冷地錯商量。師姑若會趙州意（Zhaozhou's meaning）。鐵打心肝也斷腸(慈受深)。』\n\n『兜羅綿㨾硬聱頭。河北風流老趙州（Zhaozhou）。咸處著鹽淡添水。軒渠一笑更無休。(正堂辨)』\n\n『猛虎深藏淺草窠。幾回明月入煙蘿。頂門縱有金剛眼。未免當頭蹉過他。(高峰妙)』\n\n趙州（Zhaozhou）因僧問如何是道。師曰墻外底。曰不問者個道。師曰甚麼道。曰大道。師曰大道透長安（Chang'an）。\n\n烏石云。道。石溪則不然。有人問如何是道。但云昨日有人從四安來。今朝出廣德去。且道與趙州（Zhaozhou）是同是別。良久云。看腳下。　天奇瑞雲。者僧祇解問路。不知當面蹉過。趙州（Zhaozhou）貪渡行人。那防失卻船錢。　大慈瑸云。今日有人問如何是道。但云富春到天目一百二十里。且道與古人是同是別。乃噓一聲。\n\n『趙老家風不熱瞞。問他大道答長安（Chang'an）。有誰平步歸家去。多是區區自作難。(水庵一)』\n\n『大道透長安（Chang'an）。言端語亦端。臘盡雪消去。春來依舊寒。(松源岳)』\n\n『大道透長安（Chang'an）。天晴莎草干。秋涼更快便。去去有何難。可惜者僧腳步短。舉頭惟見黑漫漫。(百癡元)』\n\n宗鑒法林卷十六\n卍新續藏第 66 冊 No. 1297 宗鑒法林\n\n\n宗鑒法林卷十七\n\n集云堂　編", "現代漢語譯本：\n『為何不乾脆放下？讓他疑惑三十年。』\n\n『密密深深的意蘊最為深長，多少人冷不防地錯誤揣測。師姑如果領會了趙州（Zhaozhou，禪師名）的禪意，即使是鐵石心腸也會肝腸寸斷（慈受深）。』\n\n『像兜羅綿一樣堅硬難解，河北瀟灑的趙州（Zhaozhou，地名/禪師名）。鹹的地方加鹽，淡的地方添水，開懷一笑，永無止休。（正堂辨）』\n\n『猛虎深深地藏在淺草叢中，多少次明月照進煙霧瀰漫的山林。即使頭頂有金剛之眼，也難免當面錯過。（高峰妙）』\n\n趙州（Zhaozhou，禪師名）因有僧人問什麼是道，趙州禪師說：『墻外那東西。』僧人說：『我不問那個道。』趙州禪師說：『什麼道？』僧人說：『大道。』趙州禪師說：『大道通長安（Chang'an，古都名）。』\n\n烏石云禪師說，石溪禪師則不然。有人問什麼是道，石溪禪師就說：『昨天有人從四安來，今天又往廣德去了。』你們說這和趙州禪師的回答是相同還是不同？』停頓了很久，說：『看腳下。』天奇瑞雲禪師說：『這個僧人只懂得問路，不知道當面錯過了。趙州禪師只顧著渡人，卻沒提防丟了船錢。』大慈瑸禪師說：『今天有人問什麼是道，我就說：從富春到天目山一百二十里。』你們說這和古人的回答是相同還是不同？』於是嘆了一口氣。\n\n『趙州老人的家風不熱情也不隱瞞，問他大道，他回答長安（Chang'an，古都名）。有誰能平穩地走回家去？大多是自己庸人自擾。（水庵一）』\n\n『大道通長安（Chang'an，古都名），言語端正，意思也端正。殘冬過去，雪融化了，春天來了，依舊寒冷。（松源岳）』\n\n『大道通長安（Chang'an，古都名），天晴了，莎草也幹了，秋涼來得更快了，離去又有什麼難的？可惜這個僧人腳步太短，抬頭只見一片黑暗。（百癡元）』\n\n宗鑒法林卷十六\n卍新續藏第 66 冊 No. 1297 宗鑒法林\n\n\n宗鑒法林卷十七\n\n集云堂 編", "english_translations": [ "『Why not just let it go? Let him doubt for thirty years.』\n\n『The meaning is most profound in its dense depths. How many people misunderstand it in cold detachment. If the nun understands Zhaozhou's (趙州, Zen master's name) meaning, even an iron heart would be broken (Ci Shou Shen).』\n\n『Like tough, unyielding cotton. The charming old Zhaozhou (趙州, place name/Zen master's name) of Hebei. Adding salt to the salty, adding water to the bland. A hearty laugh, never ceasing. (Zheng Tang Bian)』\n\n『A fierce tiger deeply hidden in a shallow grassy nest. How many times does the bright moon enter the misty forest? Even if there is a diamond eye on the crown of the head, one cannot avoid missing him right in front of one's face. (Gao Feng Miao)』\n\nZhaozhou (趙州, Zen master's name) was asked by a monk, 『What is the Dao?』 The master said, 『That beyond the wall.』 The monk said, 『I am not asking about that Dao.』 The master said, 『What Dao?』 The monk said, 『The Great Dao.』 The master said, 『The Great Dao leads to Chang'an (長安, ancient capital).』\n\nWu Shi Yun said, 『Shixi is not like that. If someone asks what is the Dao, he simply says, 『Yesterday someone came from Si'an, and this morning went to Guangde.』 Tell me, is this the same as Zhaozhou's (趙州, Zen master's name) answer, or different?』 After a long pause, he said, 『Look at your feet.』 Tianqi Ruiyun said, 『This monk only knows how to ask for directions, not knowing that he has missed it right in front of his face. Zhaozhou (趙州, Zen master's name) is so busy ferrying people across the river that he doesn't realize he has lost the fare.』 Da Ci Bin said, 『Today if someone asks what is the Dao, I simply say, 『From Fuchun to Tianmu Mountain is one hundred and twenty li.』 Tell me, is this the same as the ancients' answer, or different?』 Then he sighed.\n\n『Old Zhaozhou's (趙州, Zen master's name) family style is neither warm nor secretive. Ask him about the Great Dao, and he answers Chang'an (長安, ancient capital). Who can return home with steady steps? Most people just make trouble for themselves. (Shui An Yi)』\n\n『The Great Dao leads to Chang'an (長安, ancient capital). The words are upright, and the meaning is also upright. When the year ends and the snow melts, spring comes, and it is still cold. (Song Yuan Yue)』\n\n『The Great Dao leads to Chang'an (長安, ancient capital). The sky is clear, and the sedge is dry. The autumn coolness comes even faster. What difficulty is there in leaving? It is a pity that this monk's steps are too short, and he only sees darkness when he looks up. (Bai Chi Yuan)』\n\nZong Jian Fa Lin, Volume Sixteen\n卍 New Continued Collection, Volume 66, No. 1297, Zong Jian Fa Lin\n\n\nZong Jian Fa Lin, Volume Seventeen\n\nCompiled by Jiyun Hall" ] }

大鑒下四世

趙州因僧問。晝升兜率。夜降閻浮。于中摩尼。為甚不現。師曰道什麼。僧再問。師曰毗婆尸佛早留心。直至如今不得妙。

黃龍清云。趙州老漢若無後語。未免奔馳。太平則不然。才見他道為甚不現。連聲便打。教他痛后反思。管取光明燦爛。　天童華云。者則公案。諸方未有人批判。蔣山今日與諸人著一轉語。洗腳上船。

趙州上堂。至道無難。惟嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白里。是汝還護惜也無。時有僧問。既不在明白里。護惜個甚麼。師曰我亦不知。曰。和尚既不知。為甚麼不在明白里。師曰。問話即得。禮拜了退。

翠峰顯云。趙州倒退三千里。　天童覺云。者僧也如切如磋。不能見機而變。趙州也如琢如磨。幾乎事不解交。眾中祇管道退身有分。殊不知盡力提持。還體悉得么。焦磚打著連底凍。　天童悟云。大小趙州大似推惡離己。何不與本分草料。　古南門云。趙州貴圖本分。不知翻成分外。雖然。不得五丁力。蠶藂路不開。汝等諸人問甚護惜不護惜。並須吃古南棒。我今為汝保任此事終不虛也。

至道無難。言端語端。一有多種。二無兩般。天際日上。月下檻前。山深水寒。髑髏識盡喜何立。枯木龍吟消未乾。難難。

【現代漢語翻譯】 現代漢語譯本

大鑒下四世（大鑒慧能之後的第四代禪師）

趙州（趙州從諗禪師）因有僧人問：「晝升兜率（Dō率，佛教中的一個天界），夜降閻浮（Yán浮，指我們所居住的這個世界），這其中的摩尼（Mani，寶珠，比喻佛性），為什麼不顯現呢？」趙州禪師說：「你說什麼？」僧人再次發問。趙州禪師說：「毗婆尸佛（Vipaśyin，過去七佛之一）早就留心此事，直到如今也沒能得到妙處。」

黃龍清云（黃龍慧南禪師）說：「趙州老漢如果沒有後來的話語，未免要奔波勞碌。太平禪師則不然，才見到他說『為什麼不顯現』，就接連打他，教他在痛后反思，保證他光明燦爛。」天童華（天童正覺禪師）說：「這個公案，各方禪師還沒有人批判過。蔣山（蔣山，指南京蔣山寺）今天為各位禪師轉個話頭，如同洗腳上船，多此一舉。」

趙州禪師上堂說法：「至道（最高的道）沒有困難，只在于嫌棄揀擇。只要有了語言，就是揀擇。是明白也好，老僧我不在明白里。是你們還護惜什麼嗎？」當時有個僧人問：「既然不在明白里，護惜個什麼呢？」趙州禪師說：「我也不知道。」僧人說：「和尚既然不知道，為什麼不在明白里？」趙州禪師說：「問話可以，禮拜後退下吧。」

翠峰顯（翠峰禪師）說：「趙州倒退三千里。」天童覺（天童正覺禪師）說：「這個僧人也如切如磋，不能見機而變。趙州也如琢如磨，幾乎事情不能順利交接。大眾只知道倒退有份，卻不知道盡力提持。你們能體會到嗎？焦磚打著連底凍。」天童悟（天童悟禪師）說：「大小趙州，大似推惡離己，為什麼不給他本分的草料呢？」古南門（古南門禪師）說：「趙州貴在圖本分，不知道翻成分外。雖然如此，沒有五丁（傳說中的大力士）的力量，蠶叢（古代蜀國的君王）開闢的道路也無法開通。你們這些人問什麼護惜不護惜，都必須吃我古南的棒子。我今天為你們保證此事終究不虛假。」

至道沒有困難，言語端正。一中有多種，二沒有兩樣。天邊日出，月下檻前。山深水寒。髑髏（dú lóu，死人頭骨）識盡喜何立，枯木龍吟消未乾。難啊，難啊！ English version

The Fourth Generation After Dajian (The fourth generation of Chan masters after Dajian Huineng)

Zhaozhou (Chan Master Zhaozhou Congshen) was asked by a monk: 'Ascending to Tushita (Tusita, a heaven in Buddhism) during the day and descending to Jambudvipa (Jambudvipa, referring to the world we live in) at night, why does the Mani (Mani, a jewel, a metaphor for Buddha-nature) within not manifest?' Zhaozhou Chan Master said, 'What are you saying?' The monk asked again. Zhaozhou Chan Master said, 'Vipashyin Buddha (Vipaśyin, one of the past seven Buddhas) paid attention to this early on, but even now has not attained the subtlety.'

Huanglong Qingyun (Chan Master Huanglong Huinan) said, 'If the old man Zhaozhou had no later words, he would inevitably be running around busily. But Taiping Chan Master is not like that. As soon as he sees someone say, 'Why does it not manifest?' he would hit him repeatedly, teaching him to reflect after the pain, guaranteeing that he will shine brightly.' Tiantong Hua (Chan Master Tiantong Zhengjue) said, 'No one from other places has criticized this case. Jiangshan (Jiangshan, referring to Jiangshan Temple in Nanjing) will give you all a turning phrase today, like getting on a boat after washing your feet, superfluous.'

Zhaozhou Chan Master ascended the hall to preach: 'The Great Way (the highest path) is not difficult, only in disliking discrimination. As soon as there is language, there is discrimination. Whether it is understanding or not, this old monk is not in understanding. Are you still cherishing something?' At that time, a monk asked, 'Since you are not in understanding, what are you cherishing?' Zhaozhou Chan Master said, 'I also do not know.' The monk said, 'Since the Abbot does not know, why are you not in understanding?' Zhaozhou Chan Master said, 'Asking questions is fine, bow and retreat.'

Cuifeng Xian (Chan Master Cuifeng) said, 'Zhaozhou retreated three thousand miles.' Tiantong Jue (Chan Master Tiantong Zhengjue) said, 'This monk is like cutting and polishing, unable to adapt to the situation. Zhaozhou is also like carving and grinding, almost unable to complete the matter smoothly. The assembly only knows that retreating is their share, but does not know to exert effort and uphold. Can you all understand? A burnt brick strikes frozen ground to the bottom.' Tiantong Wu (Chan Master Tiantong Wu) said, 'Big and small Zhaozhou, very much like pushing evil away from oneself, why not give him his share of fodder?' Gu Nanmen (Chan Master Gu Nanmen) said, 'Zhaozhou values seeking one's own share, not knowing how to transform it into something beyond. Even so, without the strength of the Five Ding (legendary strongmen), the path opened by Cancong (an ancient king of Shu) cannot be opened. All of you asking about cherishing or not cherishing must eat my Gu Nan's stick. Today, I guarantee to you that this matter will ultimately not be false.'

The Great Way is not difficult, words are upright. In one, there are many kinds; in two, there are no two ways. The sun rises on the horizon, the moon is below the railing. The mountains are deep, and the water is cold. When the skull (dú lóu, the skull of a dead person) is fully understood, where does joy stand? The dragon's roar from the withered tree has not yet faded. Difficult, difficult!

【English Translation】 The Fourth Generation After Dajian (The fourth generation of Chan masters after Dajian Huineng)

Zhaozhou (Chan Master Zhaozhou Congshen) was asked by a monk: 'Ascending to Tushita (Tusita, a heaven in Buddhism) during the day and descending to Jambudvipa (Jambudvipa, referring to the world we live in) at night, why does the Mani (Mani, a jewel, a metaphor for Buddha-nature) within not manifest?' Zhaozhou Chan Master said, 'What are you saying?' The monk asked again. Zhaozhou Chan Master said, 'Vipashyin Buddha (Vipaśyin, one of the past seven Buddhas) paid attention to this early on, but even now has not attained the subtlety.'

Huanglong Qingyun (Chan Master Huanglong Huinan) said, 'If the old man Zhaozhou had no later words, he would inevitably be running around busily. But Taiping Chan Master is not like that. As soon as he sees someone say, 'Why does it not manifest?' he would hit him repeatedly, teaching him to reflect after the pain, guaranteeing that he will shine brightly.' Tiantong Hua (Chan Master Tiantong Zhengjue) said, 'No one from other places has criticized this case. Jiangshan (Jiangshan, referring to Jiangshan Temple in Nanjing) will give you all a turning phrase today, like getting on a boat after washing your feet, superfluous.'

Zhaozhou Chan Master ascended the hall to preach: 'The Great Way (the highest path) is not difficult, only in disliking discrimination. As soon as there is language, there is discrimination. Whether it is understanding or not, this old monk is not in understanding. Are you still cherishing something?' At that time, a monk asked, 'Since you are not in understanding, what are you cherishing?' Zhaozhou Chan Master said, 'I also do not know.' The monk said, 'Since the Abbot does not know, why are you not in understanding?' Zhaozhou Chan Master said, 'Asking questions is fine, bow and retreat.'

Cuifeng Xian (Chan Master Cuifeng) said, 'Zhaozhou retreated three thousand miles.' Tiantong Jue (Chan Master Tiantong Zhengjue) said, 'This monk is like cutting and polishing, unable to adapt to the situation. Zhaozhou is also like carving and grinding, almost unable to complete the matter smoothly. The assembly only knows that retreating is their share, but does not know to exert effort and uphold. Can you all understand? A burnt brick strikes frozen ground to the bottom.' Tiantong Wu (Chan Master Tiantong Wu) said, 'Big and small Zhaozhou, very much like pushing evil away from oneself, why not give him his share of fodder?' Gu Nanmen (Chan Master Gu Nanmen) said, 'Zhaozhou values seeking one's own share, not knowing how to transform it into something beyond. Even so, without the strength of the Five Ding (legendary strongmen), the path opened by Cancong (an ancient king of Shu) cannot be opened. All of you asking about cherishing or not cherishing must eat my Gu Nan's stick. Today, I guarantee to you that this matter will ultimately not be false.'

The Great Way is not difficult, words are upright. In one, there are many kinds; in two, there are no two ways. The sun rises on the horizon, the moon is below the railing. The mountains are deep, and the water is cold. When the skull (dú lóu, the skull of a dead person) is fully understood, where does joy stand? The dragon's roar from the withered tree has not yet faded. Difficult, difficult!

揀擇明白君自看。(翠峰顯)

至簡至易。同天同地。揀擇明白。云何護惜。口似椎。眼如眉。涉語默。蚿憐夔。堪笑卞和三獻玉。縱榮刖卻一雙足。(圓悟勤)

亂撒明珠顆顆晶。走盤應不貴金聲。誰家女子能針線。一串穿來不剩星。(無庵全)

世間無物可羅籠。獨有嵯峨萬仞峰。忽若有人猛推落。騰身云外不留蹤。(隨庵緣)

趙州因僧問。至道無難惟嫌揀擇。是時人窠窟否。師曰。曾有人問老僧。直得五年分疏不下。

翠峰顯云。識語不能轉。死卻了。也好與二十棒。者棒須有分付處。若辨不出。且放此話大行。復頌。

像王顰呻。獅子哮吼。無味之談。塞斷人口。南北東西。烏飛兔走。

五年分疏不下。一句元無縫罅。祇知推過商量。誰信分明酬價。玲瓏底相知。莽鹵底相訝。寧可與曉事人相罵。不可共不曉事人說話。(宏智覺)

風雨濛濛。烏雲叆叆。赑屃上山。狐貍入海。隨後追尋。龍王不在。咄。(呆堂定)

天高地厚尋常事。海闊山重更要論。霹靂震摧山鬼窟。獨𢹂雙劍定乾坤。(無庵全)

瑞鳳五彩。祥麟一角。可憐無眼人。何處分斑駁。斑駁分。陜府鐵牛沒星秤。(大嶺丕)

趙州因僧問。至道無難惟嫌揀擇。如何是不

【現代漢語翻譯】 現代漢語譯本：

『揀擇明白君自看。』（翠峰顯）

『至簡至易。同天同地。揀擇明白。云何護惜。口似椎。眼如眉。涉語默。蚿憐夔。堪笑卞和（Biàn Hé，人名）三獻玉。縱榮刖卻一雙足。』（圓悟勤）

『亂撒明珠顆顆晶。走盤應不貴金聲。誰家女子能針線。一串穿來不剩星。』（無庵全）

『世間無物可羅籠。獨有嵯峨萬仞峰。忽若有人猛推落。騰身云外不留蹤。』（隨庵緣）

趙州（Zhào Zhōu，禪師名）因僧人問：『至道無難惟嫌揀擇。』（最高的道理並不難，只是人們喜歡挑挑揀揀。）這是時人的窠窟嗎？趙州禪師說：『曾有人問老僧，直得五年分疏不下。』（曾經有人問我，我花了五年時間也沒能解釋清楚。）

翠峰顯說：『識語不能轉，死卻了。也好與二十棒。者棒須有分付處。若辨不出，且放此話大行。』（如果不能理解語言的真意，那就如同死了一般。即使打你二十棒也是應該的。這棒子必須打在關鍵處。如果分辨不出，那就讓這句話廣為流傳吧。）又作頌說：

『象王顰呻。獅子哮吼。無味之談。塞斷人口。南北東西。烏飛兔走。』

『五年分疏不下。一句元無縫罅。祇知推過商量。誰信分明酬價。玲瓏底相知。莽鹵底相訝。寧可與曉事人相罵。不可共不曉事人說話。』（宏智覺）

『風雨濛濛。烏雲叆叆。赑屃（bì xì，龍生九子之一，形似龜）上山。狐貍入海。隨後追尋。龍王不在。咄。』（呆堂定）

『天高地厚尋常事。海闊山重更要論。霹靂震摧山鬼窟。獨𢹂雙劍定乾坤。』（無庵全）

『瑞鳳五彩。祥麟一角。可憐無眼人。何處分斑駁。斑駁分。陜府（Shǎn fǔ，地名）鐵牛沒星秤。』（大嶺丕）

趙州因僧人問：『至道無難惟嫌揀擇。』如何是 English_version:

'Choose clearly, look for yourself.' (Cuifeng Xian)

'Utterly simple, utterly easy. Same as heaven, same as earth. Choose clearly. Why protect and cherish? Mouth like a hammer. Eyes like eyebrows. Involved in speech and silence. The centipede pities the Kui (夔, a mythical creature). Laughable is Bian He's (卞和, a person's name) thrice offering of jade. Though honored, he had both feet cut off.' (Yuanwu Qin)

'Scattering pearls, each one crystalline. Playing on a tray should not value golden sounds. Which girl can sew? Stringing them together, not a single star remains.' (Wu'an Quan)

'In the world, there is nothing to trap. Only the towering ten-thousand-foot peak. Suddenly, if someone forcefully pushes you off. You soar beyond the clouds, leaving no trace.' (Suian Yuan)

Zhao Zhou (趙州, a Chan master's name) was asked by a monk: 'The Great Way is not difficult, only it dislikes choosing.' Is this the den of people of this time? The master said: 'Someone once asked this old monk, and I couldn't explain it clearly even after five years.'

Cuifeng Xian said: 'If understanding of language cannot turn, it is dead. It would be good to give twenty blows. These blows must have a place to land. If you cannot discern it, then let this saying spread widely.' He then composed a verse:

'The elephant king groans. The lion roars. Tasteless talk. Blocks people's mouths. North, south, east, west. The crow flies, the rabbit runs.'

'Five years, unable to explain. This sentence has no seams. Only knowing to push it aside for discussion. Who believes in clearly paying the price? The exquisite ones know each other. The reckless ones are surprised. Better to argue with those who understand. Than to talk with those who do not understand.' (Hongzhi Jue)

'Wind and rain drizzling. Dark clouds gathering. Bixi (贔屓, one of the nine sons of the dragon, resembling a turtle) climbs the mountain. The fox enters the sea. Following and searching. The Dragon King is not there. Tut!' (Daitang Ding)

'Heaven high, earth thick, common things. Sea wide, mountain heavy, even more to discuss. Thunder shatters the mountain demon's cave. Alone carrying twin swords, establishing the universe.' (Wu'an Quan)

'Auspicious phoenix, five-colored. Propitious unicorn, one-horned. Pitiable are those without eyes. Where to distinguish the mottled. Distinguish the mottled. The iron ox of Shanfu (陜府, a place name) has no star scale.' (Daling Pi)

Zhao Zhou was asked by a monk: 'The Great Way is not difficult, only it dislikes choosing.' What is

【English Translation】 Modern Chinese translation:

『Choose clearly, look for yourself.』 (Cuifeng Xian)

『Utterly simple, utterly easy. Same as heaven, same as earth. Choose clearly. Why protect and cherish? Mouth like a hammer. Eyes like eyebrows. Involved in speech and silence. The centipede pities the Kui (夔, a mythical creature). Laughable is Bian He's (卞和, a person's name) thrice offering of jade. Though honored, he had both feet cut off.』 (Yuanwu Qin)

『Scattering pearls, each one crystalline. Playing on a tray should not value golden sounds. Which girl can sew? Stringing them together, not a single star remains.』 (Wu'an Quan)

『In the world, there is nothing to trap. Only the towering ten-thousand-foot peak. Suddenly, if someone forcefully pushes you off. You soar beyond the clouds, leaving no trace.』 (Suian Yuan)

Zhao Zhou (趙州, a Chan master's name) was asked by a monk: 『The Great Way is not difficult, only it dislikes choosing.』 Is this the den of people of this time? The master said: 『Someone once asked this old monk, and I couldn't explain it clearly even after five years.』

Cuifeng Xian said: 『If understanding of language cannot turn, it is dead. It would be good to give twenty blows. These blows must have a place to land. If you cannot discern it, then let this saying spread widely.』 He then composed a verse:

『The elephant king groans. The lion roars. Tasteless talk. Blocks people's mouths. North, south, east, west. The crow flies, the rabbit runs.』

『Five years, unable to explain. This sentence has no seams. Only knowing to push it aside for discussion. Who believes in clearly paying the price? The exquisite ones know each other. The reckless ones are surprised. Better to argue with those who understand. Than to talk with those who do not understand.』 (Hongzhi Jue)

『Wind and rain drizzling. Dark clouds gathering. Bixi (贔屓, one of the nine sons of the dragon, resembling a turtle) climbs the mountain. The fox enters the sea. Following and searching. The Dragon King is not there. Tut!』 (Daitang Ding)

『Heaven high, earth thick, common things. Sea wide, mountain heavy, even more to discuss. Thunder shatters the mountain demon's cave. Alone carrying twin swords, establishing the universe.』 (Wu'an Quan)

『Auspicious phoenix, five-colored. Propitious unicorn, one-horned. Pitiable are those without eyes. Where to distinguish the mottled. Distinguish the mottled. The iron ox of Shanfu (陜府, a place name) has no star scale.』 (Daling Pi)

Zhao Zhou was asked by a monk: 『The Great Way is not difficult, only it dislikes choosing.』 What is

揀擇。師曰天上天下惟吾獨尊。曰此猶是揀擇。師曰田厙奴。甚處是揀擇。僧無語。

圓悟勤云。人多錯會道。至道本無難。亦無不難。只是惟嫌揀擇。若恁么會。一萬年也未夢見在。

似海之深。如山之固。蚊虻弄空里猛風。螻蟻撼波心鐵柱。揀兮擇兮。當軒布鼓。(翠峰顯)

團團秋月印天心。是物前頭有一輪。入穴蝦蟆無出路。卻冤天道不平均。(白雲端)

當門一脈透長安。遊子空嗟行路難。不是人前夸俏措。金錘擊碎萬重關。(無庵全)

人頑似鐵。官法如爐。禾熟登場不納租。米里有蟲。麥里有麩。田厙奴。至道無難會也無。(千巖長)

趙州因僧問。至道無難惟嫌揀擇。才有語言是揀擇。和尚如何為人。師曰何不引盡。曰某甲祇唸到者里。師曰至道無難惟嫌揀擇。

水灑不著。風吹不入。虎步龍行。鬼號神泣。頭長三尺知是誰。相對無言獨足立。(翠峰顯)

驅山塞海也尋常。所致文明始是王。但見皇風成一片。不知何處有封疆。(白雲端)

紫綾紅錦青絲線。巧手織來成一片。其中縫罅不能無。爭奈時人竟不見。(佛眼遠)

日暖風和鶯囀新。柳垂金線系東君。東君不惜無私力。一點花紅一點春。(無庵全)

趙州因見僧埽地

【現代漢語翻譯】 現代漢語譯本： 揀擇。有僧人問（禪師）道：『什麼是揀擇？』 禪師說：『天上天下，唯我獨尊。』（意指佛陀的絕對權威） 僧人說：『這仍然是揀擇。』 禪師說：『田舍奴（指鄉下人，含輕蔑之意），哪裡不是揀擇？』 僧人無言以對。

圓悟勤禪師說：『很多人錯誤地理解「至道本無難，唯嫌揀擇」這句話。如果這樣理解，一萬年也無法夢見真理。』

（真理）似海之深，如山之固。蚊虻在空中妄圖掀起狂風，螻蟻妄想撼動波心鐵柱。揀擇啊，揀擇啊，如同在當軒之處敲打布鼓。（翠峰顯禪師）

團團秋月映照天心，萬物之前都有一輪明月。入穴的蛤蟆沒有出路，卻抱怨天道不公平。（白雲端禪師）

當門一脈直通長安，遊子徒然嘆息行路艱難。不是要在人前賣弄巧妙，而是要用金錘擊碎萬重關卡。（無庵全禪師）

人頑固如鐵，官法嚴酷如爐。稻穀成熟登場卻不繳納租稅。米里有蟲，麥里有麩。田舍奴，至道無難，難道還不明白嗎？（千巖長禪師）

趙州禪師因有僧人問：『至道無難，唯嫌揀擇。才開口說話就是揀擇。和尚您如何為人開示？』 禪師說：『為何不把整句話說完？』 僧人說：『我只唸到這裡。』 禪師說：『至道無難，唯嫌揀擇。』

水潑不濕，風吹不入。虎步龍行，鬼號神泣。頭長三尺，知道是誰嗎？相對無言，獨足而立。（翠峰顯禪師）

驅趕山嶽，填塞大海，也算尋常。達到文明的極致，才是真正的王者。只要見到皇風一片，就不知道哪裡還有邊疆。（白雲端禪師）

紫綾、紅錦、青絲線，巧手織成一片。其中縫隙不可能沒有，只是世人竟然看不見。（佛眼遠禪師）

日暖風和，黃鶯唱著新歌。柳條垂下金線，繫住東君（指春天）。東君不吝惜無私的力量，一點花紅，一點春色。（無庵全禪師）

趙州禪師看見僧人掃地

【English Translation】 English version: Discrimination. A monk asked (the Zen master): 'What is discrimination?' The master said: 'Above the heavens and below the heavens, I alone am honored.' (referring to the absolute authority of the Buddha) The monk said: 'This is still discrimination.' The master said: 'You rustic fool (a derogatory term for a country person), where is there no discrimination?' The monk was speechless.

Zen Master Yuanwu Qin said: 'Many people misunderstand the saying, 'The Great Way is not difficult; it only avoids picking and choosing.' If you understand it this way, you won't even dream of the truth in ten thousand years.'

(The truth is) as deep as the sea, as solid as a mountain. Mosquitoes and gadflies try to stir up a fierce wind in the empty sky; ants try to shake an iron pillar at the heart of the waves. Picking and choosing, ah, picking and choosing, it's like beating a cloth drum in the open! (Zen Master Cuifeng Xian)

The round autumn moon reflects the mind of heaven; before all things, there is a round moon. A toad that enters a hole has no way out, yet it complains that the way of heaven is unfair. (Zen Master Baiyun Duan)

A single vein from the gate leads directly to Chang'an (ancient capital), but travelers vainly lament the difficulty of the road. It's not about showing off cleverness in front of others, but about using a golden hammer to smash through myriad barriers. (Zen Master Wu'an Quan)

People are as stubborn as iron, and official laws are as harsh as a furnace. The rice is ripe and brought to the threshing floor, but no taxes are paid. There are worms in the rice and bran in the wheat. You rustic fool, the Great Way is not difficult; don't you understand? (Zen Master Qianyan Chang)

Zen Master Zhaozhou was asked by a monk: 'The Great Way is not difficult; it only avoids picking and choosing. As soon as you speak, it's discrimination. How does the master enlighten people?' The master said: 'Why don't you finish the whole saying?' The monk said: 'I only know that much.' The master said: 'The Great Way is not difficult; it only avoids picking and choosing.'

Water cannot wet it, wind cannot blow it. It walks like a tiger, moves like a dragon; ghosts wail, and gods weep. Who is it with a head three feet long? Facing each other in silence, standing on one foot. (Zen Master Cuifeng Xian)

To drive away mountains and fill the sea is commonplace. To achieve the ultimate in civilization is to be a true king. As long as you see the imperial wind as one, you won't know where the borders are. (Zen Master Baiyun Duan)

Purple silk, red brocade, and green silk threads are skillfully woven into one piece. It's impossible for there to be no seams, but people simply don't see them. (Zen Master Foyan Yuan)

The sun is warm, the wind is gentle, and the orioles sing new songs. The willow branches hang down like golden threads, tying up the Eastern Ruler (referring to spring). The Eastern Ruler does not begrudge its selfless power; a little red flower, a little spring color. (Zen Master Wu'an Quan)

Zen Master Zhaozhou saw a monk sweeping the ground

。乃問與么埽還潔凈也無。曰轉埽轉多。師曰豈無撥塵者。曰誰是撥塵者。師顧視曰會么。曰不會。師曰問取云居去。僧后問云居如何是撥塵者。居曰者瞎漢。

古塘云。當時待問誰是撥塵者。便接過埽帚痛與一頓。為甚如此。不見道為人須為徹。

趙州因僧問。道人相見時如何。師曰呈漆器。

翠峰顯云。諸禪德。還有識趙州底么。出來共相商量。若未能辨明。大好從頭舉。與你點破。四九三十六。收。　古南門云。趙州已是無摺合。翠峰更添鹽添醬。雖然。還有識得趙州底么。三生六十劫。

漱石泠泠古澗陰。喬松千尺帶寒青。多應祇看昂霄操。誰信根頭有茯苓。(南叟茂)

多年神禹碑。篆古形猶奇。憑誰高著眼。撫掌共掀眉。(雪焰瑞)

趙州因僧問白雲自在時如何。師曰爭似春風處處閑。

爭似春風處處閑。花開花落豈相關。白雲自在猶難擬。飄鼓無心滿世間。(佛印元)

趙州因僧問。學人乍入藂林乞師指示。師曰吃粥了也未。曰吃粥了也。師曰洗缽盂去。其僧省悟。

雲門偃云。且道有指示無指示。若言有。趙州向伊道個什麼。若言無。者僧為甚悟去。　翠峰顯云。我不似雲門為蛇畫足。直言向你道。問者如蟲御木。答者偶爾成文。雖然與么

【現代漢語翻譯】 現代漢語譯本：於是（有僧人）問（趙州禪師），『像這樣掃地還能掃乾淨嗎？』（趙州禪師）回答說：『越掃越多。』禪師說：『難道沒有撥開塵土的人嗎？』（僧人）說：『誰是撥開塵土的人？』禪師回頭看了一下說：『會意嗎？』（僧人）說：『不會。』禪師說：『去問云居禪師吧。』後來這個僧人問云居禪師：『如何是撥開塵土的人？』云居禪師說：『這個瞎漢！』 古塘禪師說：『當時如果等他問誰是撥開塵土的人，就應該接過掃帚狠狠地打他一頓。』為什麼這樣做呢？（因為）沒聽過（古人）說，為人處事必須徹底。 趙州禪師因為有僧人問：『道人相見時如何？』禪師說：『呈上漆器。』 翠峰顯禪師說：『各位禪德，有沒有認識趙州禪師的？出來一起商量商量。如果不能辨別明白，最好從頭說起，為你們點破。四九三十六，收。』古南門禪師說：『趙州禪師已經是不打折扣了，翠峰禪師還添鹽加醬。』雖然如此，還有認識趙州禪師的嗎？（要經過）三生六十劫（才能認識）。 漱石泠泠古澗陰，喬松千尺帶寒青。多應祇看昂霄操，誰信根頭有茯苓。（南叟茂） 多年神禹碑，篆古形猶奇。憑誰高著眼，撫掌共掀眉。（雪焰瑞） 趙州禪師因為有僧人問：『白雲自在時如何？』禪師說：『怎比得上春風處處閒適。』 怎比得上春風處處閒適，花開花落豈相關。白雲自在猶難擬，飄鼓無心滿世間。（佛印元） 趙州禪師因為有僧人問：『學人剛入叢林，乞求師父指示。』禪師說：『吃粥了嗎？』（僧人）說：『吃粥了。』禪師說：『洗缽盂去。』這個僧人（因此）領悟。 雲門偃禪師說：『且說有沒有指示？如果說有，趙州禪師向他說了些什麼？如果說沒有，這個僧人為什麼會領悟？』翠峰顯禪師說：『我不像雲門禪師那樣畫蛇添足，直接告訴你們，提問的人就像蟲子蛀木，回答的人偶爾成文。雖然如此。』

【English Translation】 English version: Then (a monk) asked (Zen Master Zhaozhou), 'Can it still be cleaned by sweeping like this?' (Zen Master Zhaozhou) replied, 'The more you sweep, the more there is.' The Zen master said, 'Isn't there anyone who brushes away the dust?' (The monk) said, 'Who is the one who brushes away the dust?' The Zen master looked back and said, 'Do you understand?' (The monk) said, 'I don't understand.' The Zen master said, 'Go ask Zen Master Yunju.' Later, this monk asked Zen Master Yunju, 'What is the one who brushes away the dust?' Zen Master Yunju said, 'This blind man!' Zen Master Gutang said, 'At that time, if he waited to ask who was the one who brushed away the dust, he should have taken the broom and beaten him severely.' Why do this? (Because) I haven't heard (the ancients) say that one must be thorough in dealing with people and things. Zen Master Zhaozhou, because a monk asked, 'How is it when Taoists meet?' The Zen master said, 'Present lacquerware.' Zen Master Cuifeng Xian said, 'All you Zen practitioners, is there anyone who knows Zen Master Zhaozhou? Come out and discuss it together. If you can't distinguish it clearly, it's best to start from the beginning and point it out for you. Four nine is thirty-six, collect.' Zen Master Gunanmen said, 'Zen Master Zhaozhou is already straightforward, and Zen Master Cuifeng adds salt and sauce.' Even so, is there anyone who knows Zen Master Zhaozhou? (It takes) three lives and sixty kalpas (to know).' 'Shushishi Lingling Ancient Stream Yin, Qiaosong Qianchi with Hanqing. Duoying only look at Angxiao Cao, who believes that the root has Poria cocos.' (Nansou Mao) 'Many years of Shenyu stele, Zhuan ancient shape is still strange. Who can look at it with high eyes, clap their hands and raise their eyebrows together.' (Xueyan Rui) Zen Master Zhaozhou, because a monk asked, 'How is it when the white clouds are free?' The Zen master said, 'How can it compare to the spring breeze being leisurely everywhere.' 'How can it compare to the spring breeze being leisurely everywhere, what does it matter whether the flowers bloom or fall. White clouds are free and difficult to imitate, floating drums are unintentional and fill the world.' (Foyin Yuan) Zen Master Zhaozhou, because a monk asked, 'This student has just entered the jungle, begging the master for guidance.' The Zen master said, 'Have you eaten porridge?' (The monk) said, 'I have eaten porridge.' The Zen master said, 'Go wash your bowl.' This monk (therefore) realized. Zen Master Yunmen Yan said, 'Let's say, is there guidance or no guidance? If you say there is, what did Zen Master Zhaozhou say to him? If you say there isn't, why did this monk realize?' Zen Master Cuifeng Xian said, 'I am not like Zen Master Yunmen who draws snakes and adds feet, I will tell you directly, the questioner is like a worm eating wood, and the answerer occasionally becomes a text. Even so.'

瞎卻衲僧眼。作么免得此過。要會么。還你趙州吃粥了也未。拈卻者僧吃粥了。翠峰與你拄杖子。歸堂。　云峰悅云。雲門與么道。大似為黃門栽須與蛇畫足。云峰則不然。者僧於此悟去。入地獄如箭。　黃龍心云。雲門雪竇雖則善能鋤強輔弱舍富從貧。要且不能安家立國。乃問僧。祇如上座朝來亦吃粥亦洗缽。而今是迷是悟。其僧禮拜起。龍喚近前。我有一柄拂與你歸堂。　龍門遠云。山僧今日吃粥了也。洗缽盂了也。祇是不悟。既是為善知識。為甚麼不悟。還會么。豈可喚鐘作甕。終不指鹿為馬。善人難犯。水銀無假。冷地忽然覷破。管取一時放下。　開福寧云。且道那裡是者僧悟處。幾般云色出峰頂。一㨾泉聲落檻前。　徑山杲云。雲門大似阿修羅王耗動三有大城諸煩惱海。隨後喝云。寐語作么。復云。云峰雖善背手抽金鏃。翻身控角弓。爭奈蹉過雲門何。又云。趙州與者僧若不得雲門一生受屈。而今諸方有一種瞎漢。往往盡作洗缽盂話會了。　天寧琦云。見雲門則易。見妙喜則難。誵訛在甚麼處。　云居莊云。趙州以楔出楔。雲門看樓打樓。者僧悟去。還有勘破處也無。良久云。風不鳴條。雨不破塊。　古南門云。住住。翠峰但知雲門為蛇畫足。自亦未免靈龜拽尾。忽若總拈過時如何。瞎。　佛日晰云。大慧

【現代漢語翻譯】 現代漢語譯本 『瞎卻衲僧眼』（遮蔽了僧人的眼睛）。『作么免得此過』（如何才能避免這個過失）？『要會么』（想知道嗎）？『還你趙州吃粥了也未』（你像趙州一樣吃過粥了嗎）？『拈卻者僧吃粥了』（撇開那個僧人吃粥的事）。『翠峰與你拄杖子』（翠峰給你拄杖）。『歸堂』（回禪堂去吧）。

『云峰悅云』（云峰悅說）。『雲門與么道』（雲門這樣說），『大似為黃門栽須與蛇畫足』（很像是給太監種鬍鬚，給蛇畫腳）。『云峰則不然』（云峰卻不這樣認為）。『者僧於此悟去』（這個僧人如果在這裡領悟），『入地獄如箭』（下地獄就像箭一樣快）。

『黃龍心云』（黃龍心說）。『雲門雪竇雖則善能鋤強輔弱舍富從貧』（雲門雪竇雖然善於鋤強扶弱，捨棄富人幫助窮人），『要且不能安家立國』（但卻不能安家立業）。『乃問僧』（於是問僧人），『祇如上座朝來亦吃粥亦洗缽』（就像你早上也吃粥也洗缽），『而今是迷是悟』（現在是迷惑還是領悟）？『其僧禮拜起』（那個僧人禮拜起身）。『龍喚近前』（黃龍叫他靠近），『我有一柄拂與你歸堂』（我有一把拂塵給你，回禪堂去吧）。

『龍門遠云』（龍門遠說）。『山僧今日吃粥了也』（老衲今天吃粥了），『洗缽盂了也』（也洗了缽）。『祇是不悟』（只是沒有領悟）。『既是為善知識』（既然是善知識），『為甚麼不悟』（為什麼不領悟）？『還會么』（明白了嗎）？『豈可喚鐘作甕』（怎麼能把鐘叫作甕），『終不指鹿為馬』（終究不能指鹿為馬）。『善人難犯』（善良的人難以冒犯），『水銀無假』（水銀沒有假的）。『冷地忽然覷破』（在冷靜的地方忽然看破），『管取一時放下』（一定能一時放下）。

『開福寧云』（開福寧說）。『且道那裡是者僧悟處』（且說哪裡是那個僧人領悟的地方）？『幾般云色出峰頂』（幾般顏色的雲彩從峰頂升起），『一㨾泉聲落檻前』（一樣的泉水聲響落在欄桿前）。

『徑山杲云』（徑山杲說）。『雲門大似阿修羅王耗動三有大城諸煩惱海』（雲門很像阿修羅王，耗損擾動三有大城和各種煩惱之海）。『隨後喝云』（隨後呵斥道），『寐語作么』（說夢話幹什麼）？『復云』（又說），『云峰雖善背手抽金鏃翻身控角弓』（云峰雖然善於背手抽出金箭，轉身拉開角弓），『爭奈蹉過雲門何』（怎奈錯過了雲門）。『又云』（又說），『趙州與者僧若不得雲門一生受屈』（趙州和那個僧人如果得不到雲門，一生都要受委屈）。『而今諸方有一種瞎漢』（現在各處有一種瞎漢），『往往盡作洗缽盂話會了』（往往都把洗缽盂的話當成領悟了）。

『天寧琦云』（天寧琦說）。『見雲門則易』（見到雲門容易），『見妙喜則難』（見到妙喜則難）。『誵訛在甚麼處』（差錯在哪裡）？

『云居莊云』（云居莊說）。『趙州以楔出楔』（趙州用楔子拔出楔子），『雲門看樓打樓』（雲門看著樓打樓）。『者僧悟去』（這個僧人領悟了），『還有勘破處也無』（還有勘破的地方嗎）？『良久云』（沉默良久說），『風不鳴條』（風不吹動樹枝），『雨不破塊』（雨不打碎土塊）。

『古南門云』（古南門說）。『住住』（住口，住口）。『翠峰但知雲門為蛇畫足』（翠峰只知道雲門給蛇畫腳），『自亦未免靈龜拽尾』（自己也免不了靈龜拖尾）。『忽若總拈過時如何』（忽然全部拈起放下時如何）？『瞎』（瞎了眼）。

『佛日晰云』（佛日晰說）。『大慧』（大慧）

【English Translation】 English version 『Blinding the eyes of the mendicant monk.』 『How can this fault be avoided?』 『Do you want to know?』 『Have you, like Zhaozhou (a famous Chan master), finished your congee (rice porridge) yet?』 『Setting aside the monk's eating congee.』 『Cuifeng (another Chan master) gives you a staff.』 『Return to the hall.』

『Yunfeng Yue said.』 『Yunmen (a Chan master) speaks like this,』 『It's very much like planting a beard for a eunuch or drawing feet for a snake.』 『Yunfeng, however, does not think so.』 『If this monk attains enlightenment here,』 『He will fall into hell like an arrow.』

『Huanglong Xin said.』 『Although Yunmen and Xuedou (both Chan masters) are good at suppressing the strong and supporting the weak, abandoning the rich and following the poor,』 『They are still unable to establish a family and a country.』 『Then he asked the monk,』 『Just like you, venerable monk, who ate congee and washed your bowl this morning,』 『Are you now deluded or enlightened?』 『The monk bowed and stood up.』 『Huanglong called him closer,』 『I have a whisk for you to return to the hall.』

『Longmen Yuan said.』 『This old monk has eaten congee today,』 『And washed the bowl.』 『But still not enlightened.』 『Since you are a good advisor,』 『Why not enlightened?』 『Do you understand?』 『How can you call a bell a pot,』 『And never point at a deer and call it a horse.』 『It is difficult to offend a good person,』 『Quicksilver has no falseness.』 『Suddenly seeing through in a calm place,』 『You will surely let go at once.』

『Kaifu Ning said.』 『Let's talk about where that monk's enlightenment is.』 『Several colors of clouds emerge from the peak,』 『The same sound of the spring falls before the railing.』

『Jingshan Gao said.』 『Yunmen is very much like the Asura King (a type of demigod) who exhausts and disturbs the great city of the Three Realms and the sea of all afflictions.』 『Then he shouted,』 『What are you doing, talking in your sleep?』 『Again he said,』 『Although Yunfeng is good at drawing a golden arrow from behind his back and turning around to pull the horn bow,』 『How can he miss Yunmen?』 『Again he said,』 『If Zhaozhou and that monk did not get Yunmen, they would suffer injustice for a lifetime.』 『Now there is a kind of blind man everywhere,』 『Who often takes the words of washing the bowl as enlightenment.』

『Tianning Qi said.』 『Seeing Yunmen is easy,』 『Seeing Miaoxi (another Chan master) is difficult.』 『Where is the mistake?』

『Yunjuzhuang said.』 『Zhaozhou uses a wedge to remove a wedge,』 『Yunmen looks at the building and strikes the building.』 『This monk is enlightened,』 『Is there still a place to examine and break through?』 『After a long silence, he said,』 『The wind does not rustle the branches,』 『The rain does not break the clods.』

『Gunanmen said.』 『Stop, stop.』 『Cuifeng only knows that Yunmen draws feet for the snake,』 『But he himself cannot avoid the spirit turtle dragging its tail.』 『What if everything is picked up and put down?』 『Blind.』

『Foritsu Akira said.』 『Dahui (another Chan master)』

道諸方拈掇甚多。下注腳者亦不少。未嘗有一人分明說破。妙喜今為諸人分明說破。吃粥了便洗缽盂。且道還曾指示也無。黑豆從來好合醬。比丘尼定是師姑。大慧老漢牙如劍樹。口似血盆。原來祇在者里。洗缽盂話何曾說得破。隆安今日不惜唇齒。直下分明說破。吃粥了便洗缽盂。趙州東壁掛葫蘆。拈得鼻孔打失口。達磨不是老臊胡。

床窄先臥。粥稀後坐。躋躋蹡蹡。灑灑落落。要會趙州洗缽盂。了事沙彌消一個。(泉大道)

梅花落盡杏花披。未免春風著出褫。一氣不言含有象。萬靈何處謝無私。(白雲端)

吃粥了也洗缽盂。家常逐日最相如。西來何處半零落。六祖癡頑不讀書。(三祖宗)

吃粥了洗缽盂。何曾指示曹溪路。謾言隨眾三十年。記得展單忘卻箸。(楊無為)

之乎者也。衲僧鼻孔。大頭向下。禪人若也不會。問取東村王大姐。(湛堂準)

推窮物理成家計。會合時機便識心。多謝春風無厚薄。貧家桃李也成陰。(護國元)

相逢陪酒又陪歌。醉倒途中要我駝。駝到家中猶罵詈。不知醒后又如何。(且庵仁)

鶴立松梢月。魚行水底天。風光都占斷。不費一文錢。(息庵觀)

乍入藂林乞指示。大施門開無壅滯。往往靈山授記人。未有

【現代漢語翻譯】 現代漢語譯本：

各方對『道』的理解和闡述有很多，註解的人也不少，但從未有人能清楚明白地將其說透。今天妙喜（指作者）就為各位清楚明白地說破：吃完粥就洗缽盂。那麼，這其中是否有所指示呢？黑豆向來適合做醬，比丘尼一定是師姑。大慧老和尚牙齒像劍樹，嘴巴像血盆。原來真理就在這裡。洗缽盂這件事，以前沒人能說透。隆安今天不惜口舌，直接明白地說破：吃完粥就洗缽盂。趙州東墻上掛著葫蘆。拈起鼻孔卻打掉了嘴巴。達磨（Bodhidharma）不是老胡人。

床窄就先睡，粥少就後坐。擁擠踉蹌，灑落飄逸。想要領會趙州洗缽盂的真意，了事的沙彌（śrāmaṇera）可以減少一個煩惱。（泉大道）

梅花凋謝殆盡，杏花盛開。終究難免被春風吹拂。一氣不言卻蘊含萬象，萬靈在何處感謝這無私的恩賜？（白雲端）

吃完粥就洗缽盂，這是每天都一樣的家常便飯。達磨西來（Bodhidharma's arrival from the West）的真意在哪裡逐漸零落？六祖慧能（Huineng）癡頑不讀書。（三祖宗）

吃完粥就洗缽盂，哪裡指示了曹溪（Caoxi）的道路？白白地說自己隨眾三十年，只記得展開臥具，卻忘記了筷子。（楊無為）

之乎者也，是束縛衲僧（指僧人）的鼻孔。大頭朝下。禪人如果還不明白，就去問東村的王大姐。（湛堂準）

窮究事物的道理來經營家業，把握時機就能認識自心。多謝春風沒有厚此薄彼，貧寒人家的桃李也能成蔭。（護國元）

相逢時一起喝酒唱歌，醉倒在路上要我背。背到家了還罵我，不知道醒來后又會怎樣。（且庵仁）

白鶴立在松樹梢頭，明月高懸；魚兒暢遊在水底，頭頂是天。風光都被佔據了，卻不花費一文錢。（息庵觀）

剛進入叢林就請求指示，大施門敞開沒有阻礙。往往靈山（Vulture Peak Mountain）授記的人，還沒有……

【English Translation】 English version:

Various people have picked up and discussed the 『Tao』 from different angles, and many have added their own commentaries. However, no one has ever clearly and thoroughly explained it. Today, Miaoxi (referring to the author) will clearly and thoroughly explain it for everyone: After eating porridge, wash the bowl. Now, does this contain any instruction? Black beans are always good for making sauce, and a Bhikkhuni (female monastic) is definitely a Shigu (Buddhist nun). Old Man Dahui's teeth are like sword trees, and his mouth is like a blood basin. So, the truth is right here. The matter of washing the bowl, no one could explain it before. Today, Long'an doesn't hesitate to speak plainly and directly: After eating porridge, wash the bowl. Zhao Zhou (Zhaozhou) has a gourd hanging on the east wall. Picking up the nose, he knocks off the mouth. Bodhidharma is not an old barbarian.

If the bed is narrow, lie down first; if the porridge is thin, sit down later. Crowded and staggering, scattered and free. If you want to understand Zhao Zhou's (Zhaozhou's) washing the bowl, a novice monk (śrāmaṇera) who has finished his business can eliminate one affliction. (Quan Da Dao)

The plum blossoms have fallen, and the apricot blossoms are in full bloom. Inevitably, they are blown by the spring breeze. The One Qi (primordial energy) does not speak but contains all phenomena. Where do the myriad spirits thank this selfless grace? (Bai Yun Duan)

After eating porridge, wash the bowl; this is the same everyday routine. Where has the meaning of Bodhidharma's arrival from the West gradually faded? The Sixth Patriarch Huineng (Huineng) is foolish and doesn't read books. (San Zu Zong)

After eating porridge, wash the bowl; where does it point to the road to Caoxi? Vainly saying that he has been with the community for thirty years, he only remembers spreading out his bedding but forgets his chopsticks. (Yang Wuwei)

'Zhi hu zhe ye' (Confucian phrases), are tying up the nostrils of the monks (referring to monks). Head down. If the Chan practitioners still don't understand, go ask Wang the elder sister in the east village. (Zhan Tang Zhun)

Exhaustively investigate the principles of things to manage the household, grasp the opportunity to recognize one's own mind. Thanks to the spring breeze for not being biased, the peach and plum trees of poor families can also provide shade. (Hu Guo Yuan)

Meeting each other, we accompany each other with wine and songs, falling drunk on the road, wanting me to carry them. Even after carrying them home, they still scold me, not knowing what will happen after they wake up. (Qie An Ren)

The crane stands on the pine branch, the moon hangs high; the fish swims freely in the water, with the sky above. The scenery is all occupied, without spending a penny. (Xi An Guan)

Just entering the forest, one begs for instruction; the gate of great giving is open without obstruction. Often, those who receive predictions on Vulture Peak Mountain have not...

如斯個次第。(正覺逸)

錦衣公子坐花藂。鳳管鸞簫曲未終。卻笑桃華貪結子。幾回錯恨五更風。(天岸升)

梵語般若波羅蜜。此云智慧到彼岸。云棲寺里李和尚。每日起來念一遍。(壽聖聲)

梧桐一葉落金井。颯颯西風徹骨冷。一陣吹來雙𩯭寒。花容嫋娜為誰整。(法林音)

趙州因與文遠行。乃指一片地曰。者里好造個巡鋪。文遠便去路旁立曰。把將公驗來。師遂與一摑。遠曰公驗分明過。

法林音云。無端無端。還知趙州敗闕處么。也須勘過了打。

雖然公驗各隨身。去住皆由守鋪人。蹋破草鞋歸去後。落花啼鳥一般春。(佛鑒勤)

天子居鬧市裡。山僧在百草頭。擺手御街來往。不怕巡火所由。(竹庵圭)

鉆頭鬧藍遠侍者。刺腦膠盆老趙州。兩個人前夸好手。麵皮三寸不知羞。(蒙庵聰)

趙州在東司上見文遠過。驀召文遠。遠應諾。師曰東司上不可與汝說佛法。

老僧正在東司上。不將佛法為人說。一般屎臭栴檀香。父子之機俱漏泄。(鼓山圭)

趙州有密語。文遠不覆藏。演出大藏教。功德實難量。(徑山杲)

明明道不說。此理憑誰識。春風一陣來。滿徑花狼藉。(蒙庵聰)

趙州因僧問。百骸俱潰散。一

【現代漢語翻譯】 現代漢語譯本：

就這樣一個次第。（正覺逸）

身穿錦衣的公子坐在花叢中，吹奏著鳳管鸞簫，樂曲還未結束。卻嘲笑桃花急於結果實，幾次錯誤地埋怨五更時的寒風。（天岸升）

梵語『般若波羅蜜』（Prajnaparamita，智慧到彼岸），這裡翻譯為智慧到達彼岸。云棲寺里的李和尚，每天早上起來念誦一遍。（壽聖聲）

梧桐樹的一片葉子落入金井中，蕭瑟的西風徹骨寒冷。一陣風吹來，兩鬢感到寒意，美麗的容顏為誰而打扮？（法林音）

趙州（Zhaozhou，禪師名）與文遠（Wen Yuan，人名）同行，指著一片空地說：『這裡適合建造一個巡邏鋪。』文遠便走到路旁站立說：『把公驗拿來！』趙州便打了他一下。文遠說：『公驗分明已經通過了。』

法林音說：『無端無端，還知道趙州失敗的地方嗎？也必須勘驗過了才打。』

雖然公驗各自隨身攜帶，去留都由守鋪人決定。踏破草鞋回去后，落花和啼叫的鳥兒，都是一樣的春天。（佛鑒勤）

天子居住在熱鬧的市井裡，山僧身處百草叢中。擺手走過御街，來來往往，不怕巡邏的官兵盤問。（竹庵圭）

鉆頭鬧藍遠侍者，刺腦膠盆老趙州。兩個人前誇耀自己是高手，臉皮三寸厚，不知羞恥。（蒙庵聰）

趙州在東司（Dōng sī，廁所）上看見文遠經過，突然叫文遠。文遠答應了。趙州說：『在東司上不可與你說佛法。』

老僧正在東司上，不將佛法為人說。一般的屎臭和栴檀香，父子之間的機鋒都泄露了。（鼓山圭）

趙州有密語，文遠不隱瞞。演出大藏教，功德實在難以衡量。（徑山杲）

明明可以說卻不說，這個道理憑誰能認識？春風一陣吹來，滿地落花狼藉。（蒙庵聰）

趙州因有僧人問：『百骸俱潰散，一 English version:

Such is the sequence. (Zhengjue Yi)

A young man in brocade robes sits among the flowers, playing the phoenix flute and dragon flute, the melody unfinished. Yet he laughs at the peach blossoms for eagerly bearing fruit, wrongly blaming the cold wind of the fifth watch several times. (Tian'an Sheng)

『Prajnaparamita』 (般若波羅蜜, Wisdom to the other shore) in Sanskrit, is translated here as 『wisdom reaching the other shore』. The monk Li in Yunqi Temple (云棲寺), recites it once every morning. (Shousheng Sheng)

A tung tree leaf falls into the golden well, the rustling west wind is bone-chillingly cold. A gust of wind blows, and the temples feel the chill, for whom does the beautiful face dress up? (Falin Yin)

Zhaozhou (趙州, a Chan master) was walking with Wen Yuan (文遠, a person's name), and pointed to a piece of land, saying, 『This is a good place to build a patrol post.』 Wen Yuan then stood by the roadside and said, 『Bring the official document!』 The master then slapped him. Wen Yuan said, 『The official document has clearly been passed.』

Falin Yin said, 『For no reason, for no reason, do you still know where Zhaozhou failed? You must also examine it before hitting.』

Although the official documents are carried by each person, going and staying are determined by the person guarding the post. After treading through worn-out straw sandals and returning, the fallen flowers and singing birds are all the same spring. (Fojian Qin)

The emperor lives in the bustling marketplace, the mountain monk is in the midst of all kinds of grasses. Waving his hand, he walks back and forth on the imperial street, not fearing questioning by the patrolling soldiers. (Zhuan Gui)

Drill-head Naolan, the distant attendant, and thorn-brain glue-pot old Zhaozhou. The two boast of being masters in front of others, with three inches of thick skin, not knowing shame. (Meng'an Cong)

Zhaozhou saw Wen Yuan passing by at the Eastern Privy (東司, toilet), and suddenly called out to Wen Yuan. Wen Yuan responded. The master said, 『It is not appropriate to speak the Buddha-dharma to you at the Eastern Privy.』

The old monk is right here at the Eastern Privy, not speaking the Buddha-dharma for others. The common smell of excrement and the fragrance of sandalwood, the interaction between father and son are all revealed. (Gushan Gui)

Zhaozhou has secret words, Wen Yuan does not conceal them. Expounding the Great Treasury Teaching, the merit is truly immeasurable. (Jingshan Gao)

Clearly can be said but not said, who can recognize this principle? A gust of spring wind comes, and flowers are scattered all over the path. (Meng'an Cong)

Zhaozhou asked a monk, 『When all the bones are scattered, one』

【English Translation】 Such is the sequence. (Zhengjue Yi) A young man in brocade robes sits among the flowers, playing the phoenix flute and dragon flute, the melody unfinished. Yet he laughs at the peach blossoms for eagerly bearing fruit, wrongly blaming the cold wind of the fifth watch several times. (Tian'an Sheng) 'Prajnaparamita' (般若波羅蜜, Wisdom to the other shore) in Sanskrit, is translated here as 'wisdom reaching the other shore'. The monk Li in Yunqi Temple (云棲寺), recites it once every morning. (Shousheng Sheng) A tung tree leaf falls into the golden well, the rustling west wind is bone-chillingly cold. A gust of wind blows, and the temples feel the chill, for whom does the beautiful face dress up? (Falin Yin) Zhaozhou (趙州, a Chan master) was walking with Wen Yuan (文遠, a person's name), and pointed to a piece of land, saying, 'This is a good place to build a patrol post.' Wen Yuan then stood by the roadside and said, 'Bring the official document!' The master then slapped him. Wen Yuan said, 'The official document has clearly been passed.' Falin Yin said, 'For no reason, for no reason, do you still know where Zhaozhou failed? You must also examine it before hitting.' Although the official documents are carried by each person, going and staying are determined by the person guarding the post. After treading through worn-out straw sandals and returning, the fallen flowers and singing birds are all the same spring. (Fojian Qin) The emperor lives in the bustling marketplace, the mountain monk is in the midst of all kinds of grasses. Waving his hand, he walks back and forth on the imperial street, not fearing questioning by the patrolling soldiers. (Zhuan Gui) Drill-head Naolan, the distant attendant, and thorn-brain glue-pot old Zhaozhou. The two boast of being masters in front of others, with three inches of thick skin, not knowing shame. (Meng'an Cong) Zhaozhou saw Wen Yuan passing by at the Eastern Privy (東司, toilet), and suddenly called out to Wen Yuan. Wen Yuan responded. The master said, 'It is not appropriate to speak the Buddha-dharma to you at the Eastern Privy.' The old monk is right here at the Eastern Privy, not speaking the Buddha-dharma for others. The common smell of excrement and the fragrance of sandalwood, the interaction between father and son are all revealed. (Gushan Gui) Zhaozhou has secret words, Wen Yuan does not conceal them. Expounding the Great Treasury Teaching, the merit is truly immeasurable. (Jingshan Gao) Clearly can be said but not said, who can recognize this principle? A gust of spring wind comes, and flowers are scattered all over the path. (Meng'an Cong) Zhaozhou asked a monk, 'When all the bones are scattered, one』

物鎮常靈時如何。師曰今朝又風起。

今朝又風起。鬧市莫插㭰。觸著閻羅王。帶累陰司鬼。(徑山杲)

今朝又風起。不必更疑猜。就地撮將黃葉去。入山推出白雲來。(天寧琦)

今朝又風起。老君元姓李。寥寥宇宙間。極目誰知己。喝一喝。(靈巖儲)

趙州因僧辭。師問甚處去。曰閩中去。師曰彼中兵馬隘你須迴避始得。曰向甚處迴避。師曰恰好。

聞說閩中兵馬多。丁寧遊子避干戈。臨岐指個藏身處。無限雄師不奈何。(正覺逸)

七閩歸路日爭鋒。迴避須教不見蹤。恰好藏身何處是。青山云外萬千重。(佛慧泉)

趙州因一僧游五臺問一婆曰。臺山路向甚麼處去。婆曰驀直去。僧便去。婆曰好個師僧又恁么去。有僧舉似師。師曰待我去勘過。明日師便去問。臺山路向甚處去。婆曰驀直去。師便行。婆曰好個師僧又恁么去。師歸謂眾曰。臺山婆子我為你勘破了也。

報慈遂徴云。前來僧也恁么道。後來僧也恁么道。且道那裡是勘破處。又云。非惟被趙州勘破。亦被者僧勘破。　翠峰顯云。還知天下衲僧出者婆子圈圚不得么。　瑯玡覺云。大小趙州去者婆子手裡喪身失命。雖然如此。錯會者多。　寶峰文云。大小趙州也好吃婆子手中棒。過在甚處。檢點得

【現代漢語翻譯】 物鎮常靈時如何？（當事物鎮定且常保靈性時，會是怎樣的情況呢？）師曰：今朝又風起。（禪師說：今天早上又颳起風了。）

今朝又風起。（今天早上又颳起風了。）鬧市莫插㭰。（不要在鬧市中插立標桿。）觸著閻羅王。（觸犯了閻羅王。）帶累陰司鬼。（連累了陰間的鬼。）(徑山杲)

今朝又風起。（今天早上又颳起風了。）不必更疑猜。（不必再懷疑猜測。）就地撮將黃葉去。（就地撿起黃葉而去。）入山推出白雲來。（進入山中，推出白雲。）(天寧琦)

今朝又風起。（今天早上又颳起風了。）老君元姓李。（老君原本姓李。）寥寥宇宙間。（在這空曠的宇宙間。）極目誰知己。（放眼望去，誰是知己呢？）喝一喝。（喝一聲。）(靈巖儲)

趙州因僧辭。（趙州禪師因為一個僧人要離開。）師問甚處去？（禪師問：你要去哪裡？）曰：閩中去。（僧人說：去閩中。）師曰：彼中兵馬隘，你須迴避始得。（禪師說：那裡兵荒馬亂，你必須躲避才行。）曰：向甚處迴避？（僧人問：向哪裡躲避？）師曰：恰好。（禪師說：恰好。）

聞說閩中兵馬多。（聽說閩中兵馬很多。）丁寧遊子避干戈。（叮囑遊子躲避戰火。）臨岐指個藏身處。（臨別時指個藏身之處。）無限雄師不奈何。（再多的軍隊也奈何不了。）(正覺逸)

七閩歸路日爭鋒。（前往七閩的路上每天都在爭戰。）迴避須教不見蹤。（躲避必須做到不見蹤影。）恰好藏身何處是。（恰好藏身的地方在哪裡？）青山云外萬千重。（在青山之外，重巒疊嶂之中。）(佛慧泉)

趙州因一僧游五臺問一婆曰。（趙州禪師因為一個僧人游五臺山，問一個老婦人說。）臺山路向甚麼處去？（去臺山的路往哪裡走？）婆曰：驀直去。（老婦人說：一直往前走。）僧便去。（僧人就走了。）婆曰：好個師僧又恁么去。（老婦人說：好個僧人，又這樣走了。）有僧舉似師。（有個僧人把這件事告訴了趙州禪師。）師曰：待我去勘過。（禪師說：等我去考察一下。）明日師便去問。（第二天禪師就去問。）臺山路向甚處去？（去臺山的路往哪裡走？）婆曰：驀直去。（老婦人說：一直往前走。）師便行。（禪師就走了。）婆曰：好個師僧又恁么去。（老婦人說：好個僧人，又這樣走了。）師歸謂眾曰。（禪師回來對大家說。）臺山婆子我為你勘破了也。（臺山的老婦人，我已經為你勘破她了。）

報慈遂徴云。（報慈於是提問道。）前來僧也恁么道。（前面的僧人也這麼說。）後來僧也恁么道。（後面的僧人也這麼說。）且道那裡是勘破處？（那麼，哪裡是勘破的地方呢？）又云。（又說。）非惟被趙州勘破。（不僅僅是被趙州勘破。）亦被者僧勘破。（也被那個僧人勘破。） 翠峰顯云。（翠峰顯說。）還知天下衲僧出者婆子圈圚不得么？（難道你們不知道天下的僧人都逃不出這個老婦人的圈套嗎？） 瑯玡覺云。（瑯玡覺說。）大小趙州去者婆子手裡喪身失命。（堂堂趙州禪師在這個老婦人手裡喪身失命。）雖然如此。（雖然如此。）錯會者多。（誤解的人很多。） 寶峰文云。（寶峰文說。）大小趙州也好吃婆子手中棒。（堂堂趙州禪師也好吃老婦人手中的棒。）過在甚處？（過錯在哪裡？）檢點得。（檢查一下，反省一下。)

【English Translation】 How is it when things are settled and their inherent spirituality is constant? The Master said: 'This morning, the wind rises again.'

'This morning, the wind rises again. Do not plant a stake in the bustling market. Touching Yama (Yánluó wáng) [King of Hell], it implicates the ghosts of the underworld.' (Jingshan Gao)

'This morning, the wind rises again. No need for further doubt or speculation. Just gather the yellow leaves from the ground and leave. Enter the mountain and push out the white clouds.' (Tianning Qi)

'This morning, the wind rises again. Laozi (Lǎozǐ) [Old Master] originally bore the surname Li. In the vast universe, who knows me? A shout!' (Lingyan Chu)

Zhaozhou (Zhàozhōu) [Zen Master Zhaozhou] asked a monk who was taking his leave, 'Where are you going?' The monk replied, 'To Minzhong (Mǐnzhōng) [Fujian Province].' Zhaozhou said, 'The military situation there is tight; you must find a way to avoid it.' The monk asked, 'Where should I avoid it?' Zhaozhou said, 'Exactly there.'

'Hearing that there are many troops in Minzhong, I earnestly advise travelers to avoid warfare. Before parting, point out a place to hide. No amount of mighty armies can do anything about it.' (Zhengjue Yi)

'The road to the Seven Min (Qī Mǐn) [Fujian Province] is filled with daily battles. To avoid them, you must disappear without a trace. Where is the perfect place to hide? Beyond the green mountains, among countless layers of peaks.' (Fohui Quan)

Zhaozhou, because a monk was traveling to Mount Wutai (Wǔtái Shān) [one of the four sacred mountains in Chinese Buddhism], asked an old woman, 'Which way leads to Mount Wutai?' The old woman said, 'Go straight ahead.' The monk then left. The old woman said, 'What a fine monk, going that way again.' A monk told this to the Master. The Master said, 'I will go and investigate.' The next day, the Master went and asked, 'Which way leads to Mount Wutai?' The old woman said, 'Go straight ahead.' The Master then walked on. The old woman said, 'What a fine monk, going that way again.' The Master returned and said to the assembly, 'I have seen through that old woman of Mount Wutai for you all.'

Bao Ci (Bào Cí) [Zen Master Bao Ci] then raised the question, 'The previous monk said it that way, and the later monk said it that way. Then, where is the point of seeing through?' He also said, 'Not only was Zhaozhou seen through, but also that monk was seen through.' Cuifeng Xian (Cuìfēng Xiǎn) [Zen Master Cuifeng Xian] said, 'Do you know that all the monks in the world cannot escape from that old woman's circle?' Langye Jue (Lángyé Jué) [Zen Master Langye Jue] said, 'Even the great Zhaozhou lost his life in that old woman's hands. Although this is so, many misunderstand it.' Baofeng Wen (Bǎofēng Wén) [Zen Master Baofeng Wen] said, 'Even the great Zhaozhou deserved a beating from the old woman's stick. Where was the fault? Examine it, reflect on it.'

出。方解不受人瞞。有么。喝一喝。　溈山喆云。天下衲僧祇知問路。不知腳下泥深。若非趙州老漢。爭顯汗馬功高。　仰山欽云。錯。婆子心肝。趙州五臟。一捏捏碎。撒在諸人懷裡了也。且道是有勘破無勘破。良久云。錯會者多。　高峰妙云。盡道趙州勘破婆子。若據高峰見處。正是婆子勘破趙州。以何為驗。以手指云驀直去。　瑞巖慍云。婆子如蟲御木偶爾成文。趙州見義勇為翻成特地。會么。云收雨霽長空闊。一對鴛鴦畫不成。　笑巖寶云。當時才見道好個師僧又恁么去。但祇鼓掌呵呵大笑而歸。不惟與天下行腳衲僧增銳。亦使者婆子向去別有生涯。　弁山音云。且道那裡是趙州勘破處。祇為梅花寒未徹。故來霜上又加雪。凍開平地起龜文。連累青山迸白血。

傑出藂林是趙州。老婆勘破有來由。而今四海清如鏡。行人莫與路為仇。(黃龍南)

言中辨的老禪和。驀直臺山路不蹉。勘破卻回人莫問。岳陽船子洞庭波。(云峰悅)

藂林老作世無儔。凜凜威風四百州。一擊鐵關曾粉碎。恩大難將雨露酬。(真如喆)

撥動干戈老趙州。坐觀勝敗有良謀。婆婆勘破人誰委。多少禪流錯路頭。(海印信)

撥動煙塵老古錐。坐觀勝負有誰知。從來古路平如掌。自是行人不見歸。(圓

【現代漢語翻譯】 現代漢語譯本 出，才能真正理解，不會被人矇蔽。你們說，是這樣嗎？（停頓，發出『喝』的聲音） 溈山喆（溈山喆禪師）說：『天下的修行人都只知道問路，卻不知道自己腳下的泥有多深。如果不是趙州老漢（趙州禪師），怎麼能顯出他的功勞呢？』 仰山欽（仰山欽禪師）說：『錯了。婆子的心肝，趙州的五臟，都被你一捏捏碎，撒在你們的懷裡了。』 那麼，你們說，趙州禪師是勘破了，還是沒有勘破呢？（停頓良久）『錯會的人太多了。』 高峰妙（高峰妙禪師）說：『大家都說趙州勘破了婆子。依我高峰看來，正是婆子勘破了趙州。』 以什麼為證呢？ 『以手指云，一直往前走。』 瑞巖慍（瑞巖慍禪師）說：『婆子就像蟲子蛀木，偶爾成文。趙州見義勇為，反而顯得是特意安排。』 明白了嗎？ 『云收雨霽，長空遼闊，一對鴛鴦畫不成。』 笑巖寶（笑巖寶禪師）說：『當時如果我看到，只會說，好一個師僧，又這樣走了。』 我只會鼓掌，呵呵大笑而歸。這不僅能增加天下行腳僧的銳氣，也能讓那婆子以後有別的出路。 弁山音（弁山音禪師）說：『你們說，哪裡是趙州勘破的地方？』 只因爲梅花的寒意還沒有完全消退，所以霜上又加了雪。凍開了平地，出現了龜裂的紋路，連累了青山，迸出了白色的血。

傑出叢林是趙州（趙州禪師），老婆勘破有來由。而今四海清如鏡，行人莫與路為仇。（黃龍南禪師）

言中辨的老禪和（老禪師），驀直臺山路不蹉。勘破卻回人莫問，岳陽船子洞庭波。（云峰悅禪師）

叢林老作世無儔，凜凜威風四百州。一擊鐵關曾粉碎，恩大難將雨露酬。（真如喆禪師）

撥動干戈老趙州，坐觀勝敗有良謀。婆婆勘破人誰委，多少禪流錯路頭。（海印信禪師）

撥動煙塵老古錐，坐觀勝負有誰知。從來古路平如掌，自是行人不見歸。（圓悟禪師）

【English Translation】 English version Only then can one truly understand and not be deceived. Is that so? (Pause, making a '喝' sound) Weishan Zhe (Zen Master Weishan Zhe) said: 'The monks all over the world only know to ask for directions, but they don't know how deep the mud is under their feet. If it weren't for old man Zhaozhou (Zen Master Zhaozhou), how could his merit be shown?' Yangshan Qin (Zen Master Yangshan Qin) said: 'Wrong. The old woman's heart and liver, Zhaozhou's five viscera, have been crushed by you and scattered in your arms.' Then, do you say that Zen Master Zhaozhou saw through it, or did he not see through it? (Pause for a long time) 'Too many people misunderstand.' Gaofeng Miao (Zen Master Gaofeng Miao) said: 'Everyone says that Zhaozhou saw through the old woman. According to my view, Gaofeng, it is the old woman who saw through Zhaozhou.' What is the proof? 'Point your finger at the cloud and go straight ahead.' Ruiyan Yun (Zen Master Ruiyan Yun) said: 'The old woman is like a worm eating wood, occasionally forming a pattern. Zhaozhou's courageous act of righteousness seems to be deliberately arranged.' Do you understand? 'The clouds clear and the rain stops, the sky is vast, and a pair of mandarin ducks cannot be painted.' Xiaoyan Bao (Zen Master Xiaoyan Bao) said: 'If I had seen it at that time, I would have only said, what a good monk, and he left like that.' I would only clap my hands and laugh heartily and return. This can not only increase the vigor of the monks traveling around the world, but also give the old woman another way out in the future. Bianshan Yin (Zen Master Bianshan Yin) said: 'Where do you say is the place where Zhaozhou saw through it?' Just because the coldness of the plum blossoms has not completely faded, snow is added to the frost. The flat ground is frozen and cracked, and the green mountains are implicated, bursting with white blood.

Outstanding in the monastery is Zhaozhou (Zen Master Zhaozhou), the old woman's seeing through has a reason. Now the world is as clear as a mirror, travelers should not be enemies with the road. (Zen Master Huanglong Nan)

The old Chan master (old Zen master) who discerns the truth in words, goes straight to Mount Tai without error. Don't ask those who return after seeing through, Yueyang boatman and Dongting waves. (Zen Master Yunfeng Yue)

The old man in the monastery is unparalleled in the world, with awe-inspiring power in four hundred states. One strike shattered the iron gate, and the great kindness is difficult to repay with rain and dew. (Zen Master Zhenru Zhe)

Stirring up trouble, old Zhaozhou, sitting and watching the victory or defeat with good strategy. Who knows that the old woman saw through it, how many Zen followers went the wrong way. (Zen Master Haiyin Xin)

Stirring up dust, old Gu Chui, who knows who wins or loses by sitting and watching. The ancient road has always been as flat as a palm, but the travelers themselves do not see their way home. (Zen Master Yuanwu)

覺演)

婆指臺山路不差。遊人恁么去無涯。趙州勘破歸來后。四海五湖同一家。(草堂清)

老婆心切勿交加。要路逢渠指不差。休問禹門求變化。風雷祇在葛洪家。(旻古佛)

高握金鞭出禁城。霜風凜凜馬蹄輕。煙塵掃盡歸來后。四海行人賀太平。(普融平)

臺山一路坦平。自是行人不慣。明鏡醜婦之冤。智者愚人之患。(疏山常)

玉簫吹作鳳鸞吟。惹動遊人離別心。一陣東風捲寥廓。四方八面少知音。(佛智裕)

劈面三拳。連腮七掌。盡大地人。不知痛癢。(鼓山圭)

年老成精不謬傳。趙州古佛嗣南泉。招魂喪命因影象。良馬追風累索牽。勘破了。老婆禪。說向人前不值錢。(天童覺)

趙州勘破。百發百中。趁得老鼠。打破油甕。(佛照光)

本是山中人。愛說山中話。五月賣松風。人間恐無價。(蒙庵岳)

臺山路上個婆婆。平地無風起丈波。下卻陡門通底閘。更無一滴到黃河。(無準范)

自小丹青畫不成。年來始覺藝方精。等閑擲筆為龍去。換卻時人眼裡睛。(高峰妙)

生鐵蒺藜當面擲。琉璃坑塹繞身開。勸君莫問臺山路。多少平人被活埋。(中峰本)

孔文舉楊德祖。不是冤家不聚頭。無端論及家禽

【現代漢語翻譯】 現代漢語譯本 （覺演）

婆指臺山路不差。遊人恁么去無涯。趙州勘破歸來后。四海五湖同一家。（草堂清） 譯：老婦指點臺山的路沒有錯，但遊人卻這樣無邊無際地走下去。趙州和尚勘破玄機歸來后，才明白四海五湖本就是一家。

老婆心切勿交加。要路逢渠指不差。休問禹門求變化。風雷祇在葛洪家。（旻古佛） 譯：老婆心切，不要多此一舉。要緊的路，遇到她指點就不會錯。不要問禹門尋求變化，風雷的變化只在葛洪家。

高握金鞭出禁城。霜風凜凜馬蹄輕。煙塵掃盡歸來后。四海行人賀太平。（普融平） 譯：高舉金鞭走出禁城，凜冽的霜風中馬蹄輕快。掃盡煙塵歸來后，四海的百姓都在慶賀太平。

臺山一路坦平。自是行人不慣。明鏡醜婦之冤。智者愚人之患。（疏山常） 譯：臺山的路本來平坦，只是行人不習慣。就像明鏡是醜婦的冤屈，智慧是愚人的禍患。

玉簫吹作鳳鸞吟。惹動遊人離別心。一陣東風捲寥廓。四方八面少知音。（佛智裕） 譯：用玉簫吹奏出鳳鸞的吟唱，惹動了遊人的離別之心。一陣東風捲起空曠，四面八方都缺少知音。

劈面三拳。連腮七掌。盡大地人。不知痛癢。（鼓山圭） 譯：劈頭蓋臉三拳，連著臉頰七掌。整個大地的人，都不知道疼痛。

年老成精不謬傳。趙州古佛嗣南泉。招魂喪命因影象。良馬追風累索牽。勘破了。老婆禪。說向人前不值錢。（天童覺） 譯：年老成精的說法不假，趙州古佛繼承了南泉的衣缽。招魂喪命是因為執著于影象，良馬追逐風是因為被韁繩牽累。勘破了，這老婆禪，說給別人聽也不值錢。

趙州勘破。百發百中。趁得老鼠。打破油甕。（佛照光） 譯：趙州勘破玄機，百發百中。就像追趕老鼠，卻打破了油甕。

本是山中人。愛說山中話。五月賣松風。人間恐無價。（蒙庵岳） 譯：我本是山中的人，喜歡說山中的話。五月里賣松風，人間恐怕沒有價錢。

臺山路上個婆婆。平地無風起丈波。下卻陡門通底閘。更無一滴到黃河。（無準范） 譯：臺山路上的老婦人，平地上無風卻掀起巨浪。放下陡門，打開閘底，就沒有一滴水能流到黃河。

自小丹青畫不成。年來始覺藝方精。等閑擲筆為龍去。換卻時人眼裡睛。（高峰妙） 譯：從小就畫不好丹青，近年來才覺得技藝精湛。隨意擲筆就能畫出龍，換掉了世人眼裡的東西。

生鐵蒺藜當面擲。琉璃坑塹繞身開。勸君莫問臺山路。多少平人被活埋。（中峰本） 譯：用生鐵蒺藜當面投擲，用琉璃坑塹圍繞著身體。勸你不要問臺山的路，有多少普通人被活埋。

孔文舉楊德祖。不是冤家不聚頭。無端論及家禽 譯：孔文舉（孔融，東漢末年文學家）和楊德祖（楊修，東漢末年文學家），不是冤家不聚頭。無緣無故地談論起家禽。

【English Translation】 English version (Jue Yan)

The old woman points out that the path to Mount Tai (Taishan) is not wrong. Yet, travelers go on endlessly. After Zhao Zhou (Zhaozhou, a famous Chan Buddhist master) penetrated the truth and returned, he realized that the four seas and five lakes are all one family. (Cao Tang Qing) Translation: The old woman indicates that the road to Mount Tai is correct, but travelers continue to wander aimlessly. Only after Zhao Zhou penetrated the mystery and returned did he realize that the four seas and five lakes are essentially one family.

The old woman's kindness should not be excessive. Meeting her on the essential path ensures correct guidance. Do not seek transformation at Yu Gate (Yumen, a legendary gate), for thunder and wind reside only in Ge Hong's (Ge Hong, a famous Taoist alchemist) home. Translation: The old woman's kindness is sincere, so don't overcomplicate things. Meeting her on the crucial path guarantees accurate direction. Don't seek transformation at Yu Gate, as the changes of wind and thunder are only found in Ge Hong's home.

Holding the golden whip high, he exits the forbidden city. The frost wind is biting, and the horse's hooves are light. After sweeping away the smoke and dust and returning, the people of the four seas celebrate peace. (Pu Rong Ping) Translation: Holding the golden whip high, he leaves the forbidden city. The horse's hooves are light amidst the biting frost wind. After sweeping away the smoke and dust and returning, the people of the four seas celebrate peace.

The road to Mount Tai is flat and even. It is just that travelers are not accustomed to it. Like the injustice of a beautiful mirror to an ugly woman, wisdom is a worry for the foolish. (Shu Shan Chang) Translation: The road to Mount Tai is inherently flat, but travelers are not used to it. It's like a clear mirror being wasted on an ugly woman, or wisdom being a burden to a fool.

The jade flute plays a phoenix and luan (Luan, a mythical bird) melody, stirring the traveler's heart with thoughts of departure. A gust of east wind sweeps across the vastness, and few kindred spirits are found in all directions. (Fo Zhi Yu) Translation: The jade flute plays a melody of phoenixes and luans, stirring the traveler's heart with longing for departure. A gust of east wind sweeps across the vast expanse, and kindred spirits are scarce in all directions.

Three punches to the face, seven slaps to the cheeks. All the people on earth do not know pain. (Gu Shan Gui) Translation: Three punches directly to the face, followed by seven slaps to the cheeks. Yet, all the people on earth do not feel the pain.

The saying 'old age brings wisdom' is not false. Ancient Buddha Zhao Zhou inherited Nan Quan's (Nanquan, a Chan Buddhist master) lineage. Summoning the soul and losing life is due to clinging to images. A fine horse chasing the wind is burdened by the reins. Having seen through it, this old woman's Chan is worthless when spoken to others. (Tian Tong Jue) Translation: The saying that 'old age brings wisdom' is true. Ancient Buddha Zhao Zhou inherited the mantle of Nan Quan. Losing one's soul and life is due to attachment to images. A fine horse chasing the wind is burdened by the reins. Having penetrated this, the old woman's Chan is worthless when spoken to others.

Zhao Zhou's insight is always accurate. Like chasing a mouse and breaking the oil jar. (Fo Zhao Guang) Translation: Zhao Zhou's penetration is always on target, like chasing a mouse and accidentally breaking the oil jar.

Originally a person from the mountains, I love to speak of mountain matters. Selling the pine breeze in the fifth month, it is feared to be priceless in the human world. (Meng An Yue) Translation: Originally a person from the mountains, I love to speak of mountain affairs. Selling the pine breeze in the fifth month, it is feared to be invaluable in the human world.

An old woman on the road to Mount Tai raises waves on flat ground. Lowering the steep gate and opening the bottom sluice, not a single drop reaches the Yellow River. (Wu Zhun Fan) Translation: An old woman on the road to Mount Tai raises waves on flat ground where there is no wind. Lowering the steep gate and opening the bottom sluice, not a single drop of water reaches the Yellow River.

Since childhood, I could not paint well. Only in recent years have I realized my art is refined. Casually throwing the brush, it becomes a dragon, changing the eyes of the people of the time. (Gao Feng Miao) Translation: Since childhood, I couldn't paint well. Only in recent years have I realized my art is refined. Casually throwing the brush, it transforms into a dragon, changing the way people see things.

Throwing iron caltrops in your face, glass shards surround you. I advise you not to ask about the road to Mount Tai, for many ordinary people are buried alive. (Zhong Feng Ben) Translation: Throwing iron caltrops in your face, glass shards surround you. I advise you not to ask about the road to Mount Tai, for many ordinary people are buried alive.

Kong Wenju (Kong Rong, a famous writer in the late Eastern Han Dynasty) and Yang Dezu (Yang Xiu, a famous writer in the late Eastern Han Dynasty), enemies always meet. Pointlessly discussing domestic fowl.

。果鳥道玄鹽梅苦。焉知來者不如今。清風匝地波騰火。(具足有)

幾人不戰自成功。獨許南陽老臥龍。自借東風鏖赤壁。賺他血淚滿江紅。(菩提珍)

麝香李子枕頭瓜。一曲池臺滿畹花。客馬醉行溪柳路。慈翁解點白雲茶。(䒢溪森)

侵曉乘涼偶獨來。不因魚躍見萍開。卷荷忽被微風觸。瀉下清香露一杯。(嘯峰然)

昨日師僧經過。今日阿誰勘破。再過三五七朝。麻雀定如鵝大。(漢關喻)

古路迢迢直坦平。邊笳才動烽煙生。欲知南北相凌處。天外出頭方解行。(法林音)

趙州問僧甚處來。曰摘茶來。師曰閑。

道著不著。何處摸索。背後龍鱗。面前驢腳。翻身觔斗。孤雲野鶴。阿呵呵。(云蓋智)

趙州示眾。把定乾坤眼。綿綿不漏絲毫。我要你會。你且作么生會。

天童覺云。還端的也未。祇饒你者里會得七穿七穴。我也知你出趙州圈圚不得。　寶壽新云。漏與不漏。虛空著楔。會與不會。混沌增眉。饒你把得定放得開。猶未是十成穩當。大眾。還識乾坤眼么。從來不借三光力。照徹山河萬斛金。

趙州一日敲火問僧曰。老僧喚作火。汝喚作甚麼。僧無語。師曰不識玄旨徒勞念靜。

法燈欽別云。我不如你。

趙州眼

【現代漢語翻譯】 現代漢語譯本： 果鳥道玄鹽梅苦，怎能知道後來者不如現在？清風吹遍大地，波浪翻騰如火。（具足有） 幾人不戰就已成功，唯獨讚許南陽的諸葛亮。他憑藉東風大勝赤壁，贏得血淚染紅長江。（菩提珍） 麝香、李子、枕頭瓜，一曲池塘，滿園鮮花。客人醉醺醺地走在溪邊柳樹路上，慈祥的老人悠閒地煮著白雲茶。（䒢溪森） 清晨獨自一人來此乘涼，並非因為魚躍才看到浮萍綻開。忽然一陣微風吹動荷葉，傾瀉下帶著清香的露水。（嘯峰然） 昨天師父們經過這裡，今天有誰能勘破玄機？再過三五七天，麻雀一定會像鵝一樣大。（漢關喻） 古老的道路遙遠而平坦，邊塞的號角才響，烽煙就已燃起。想要知道南北雙方交戰的地方，只有等到天外露出頭角才能明白。（法林音） 趙州（Zhaozhou，禪宗大師）問僧人從哪裡來，僧人回答說採茶來。趙州說：『閑。』 說中了嗎？沒說中嗎？在哪裡摸索？背後是龍鱗，面前是驢腳。翻身就是一個觔斗，像孤雲野鶴一樣自由自在。啊呵呵。（云蓋智） 趙州（Zhaozhou，禪宗大師）向大眾開示：把定乾坤之眼，綿密不漏一絲一毫。我要你們領會，你們打算如何領會？ 天童覺（Tiantong Jue，禪宗大師）說：『真的明白了嗎？就算你在這裡領會得七穿八洞，我也知道你出不了趙州（Zhaozhou，禪宗大師）的圈子。』寶壽新（Baoshou Xin，禪宗大師）說：『漏與不漏，如同在虛空中打楔子；會與不會，如同在混沌中增加眉毛。就算你把得定，放得開，也還不是十分穩當。』大眾，還認識乾坤之眼嗎？從來不借助日月星辰的光芒，照亮山河，價值萬斛黃金。 趙州（Zhaozhou，禪宗大師）一天敲著火問僧人：『老僧我稱它為火，你稱它為什麼？』僧人無言以對。趙州說：『不認識玄妙的旨意，徒勞地念經靜坐。』 法燈欽（Fadeng Qin，禪宗大師）臨別時說：『我不如你。』 趙州（Zhaozhou，禪宗大師）之眼

【English Translation】 English version: The fruit bird speaks of the profound, the salt plum tastes bitter. How can one know that those who come later are not as good as those now? A clear breeze sweeps across the earth, waves surge like fire. (Fully possessed) Few people succeed without a fight, only admiring Zhuge Liang (Zhuge Liang, a famous strategist) of Nanyang. He borrowed the east wind to win the Battle of Red Cliffs, earning blood and tears that stained the Yangtze River red. (Bodhi Treasure) Musk, plums, pillow melons, a pond with a full garden of flowers. Guests drunkenly walk along the willow path by the stream, the kind old man leisurely brews white cloud tea. (䒢溪森) Coming here alone to cool off in the early morning, not because of the fish leaping did I see the duckweed bloom. Suddenly a gentle breeze touched the lotus leaf, pouring down fragrant dew. (嘯峰然) Yesterday the masters passed by here, today who can see through the mystery? After another three, five, or seven days, the sparrow will surely be as big as a goose. (Han Guan Yu) The ancient road is long and flat, the border horn has just sounded, and the beacon smoke has already risen. If you want to know the place where the north and south sides are fighting, you can only understand when the head is revealed outside the sky. (Fa Lin Yin) Zhaozhou (Zhaozhou, a Zen master) asked a monk where he came from, and the monk replied that he came to pick tea. Zhaozhou said: 'Idle.' Have I hit the mark? Have I missed the mark? Where are you groping? Behind is the dragon scale, in front is the donkey's foot. Turning over is a somersault, as free as a solitary cloud and a wild crane. Ah haha. (Yun Gai Zhi) Zhaozhou (Zhaozhou, a Zen master) instructed the assembly: Hold firm the eye of Qiankun (Qiankun, universe), meticulously without leaking a single bit. I want you to understand, how do you intend to understand? Tiantong Jue (Tiantong Jue, a Zen master) said: 'Do you really understand? Even if you understand it seven times over here, I also know that you cannot get out of Zhaozhou's (Zhaozhou, a Zen master) circle.' Baoshou Xin (Baoshou Xin, a Zen master) said: 'Leaking or not leaking is like driving a wedge into the void; understanding or not understanding is like adding eyebrows to chaos. Even if you hold it firmly and let it go freely, it is still not completely stable.' Assembly, do you recognize the eye of Qiankun (Qiankun, universe)? It never borrows the light of the sun, moon, and stars, illuminating the mountains and rivers, worth ten thousand bushels of gold. One day, Zhaozhou (Zhaozhou, a Zen master) knocked on the fire and asked a monk: 'I, the old monk, call it fire, what do you call it?' The monk was speechless. Zhaozhou said: 'Not knowing the profound meaning, it is futile to recite scriptures and sit in meditation.' Fadeng Qin (Fadeng Qin, a Zen master) said at parting: 'I am not as good as you.' Zhaozhou's (Zhaozhou, a Zen master) eye

放光。爍破四天下。缽盂上安柄。至今成話𣠽。(老衲證)

直下是非著不得。著不得處好承當。木人昨夜通訊息。南海波斯過大唐。(野庵璇)

趙州因二僧相推不肯做第一座。主事白師。師曰總作第二座。事曰第一座教誰做。師曰裝香來。事曰裝香了也。師曰戒香．定香．慧香．解脫香。

天童華云。趙州一槌。不妨驚群動眾。檢點將來。也是泥里洗土塊。若是薦福門下。不用相推。第一座也有人。第二座也有人。第三座也有人。雖然如是。不免從頭注破。第一座鐵眼銅睛覷不破。第二座陽春白雪無人和。第三座真實身心同達磨。且道與趙州是同是別。　愚庵盂云。趙州著個座。元于佛祖位上。使天下藂林無敢正座。規繩自此一跌。直至如今整理不上。還有人為法社正紀綱者么。不必相推。請來相見。如無。山僧擯卻聖僧去也。

趙州因僧問。祖意教意。是同是別。師曰。會得祖意。便是教意。

波斯讀梵字。莫窯人作詩。烏頭彷彿。𦱖子依俙。竹密不妨流水過。山高豈礙白雲飛。(湛堂準)

趙州因一婆子送錢請轉藏經。師受施了。卻下禪床轉一匝。乃曰。傳語婆。轉藏經已竟。其人回舉似婆。婆曰。比來請轉全藏。如何祇為轉半藏。

報慈遂云。什麼處是欠半藏

【現代漢語翻譯】 現代漢語譯本 放光，照亮整個四天下（指整個世界）。在缽盂上安個把柄，至今還成了笑談。（老衲證）

直接的是非對錯都沾染不得，要在沾染不得之處好好承擔。木人昨夜傳遞訊息，南海的波斯人已經過了大唐。（野庵璇）

趙州禪師因為兩個僧人互相推讓不肯做第一座（寺院中職位最高的僧人）。主事稟告趙州禪師。禪師說：『都做第二座。』主事說：『第一座教誰來做？』禪師說：『裝香來。』主事說：『已經裝香了。』禪師說：『戒香（持戒之香）、定香（禪定之香）、慧香（智慧之香）、解脫香（解脫之香）。』

天童華云禪師說：趙州禪師這一槌，不妨驚動大眾。仔細檢查起來，也是在泥里洗土塊（比喻徒勞無功）。如果是薦福門下，不用互相推讓，第一座也有人，第二座也有人，第三座也有人。雖然如此，不免從頭註釋破開。第一座鐵眼銅睛也看不破，第二座陽春白雪無人唱和，第三座真實身心與達磨（Bodhidharma）相同。且說與趙州禪師是相同還是不同？愚庵盂云禪師說：趙州禪師安這個座，原本就在佛祖的位置上，使得天下叢林沒有人敢於正座。規矩繩墨從此一落千丈，直到如今也整理不上。還有人為法社匡正紀綱的嗎？不必互相推讓，請來相見。如果沒有，山僧就要擯棄聖僧了。

趙州禪師因為有僧人問：『祖意（禪宗的宗旨）和教意（經教的宗旨），是相同還是不同？』禪師說：『領會了祖意，便是教意。』

波斯人讀梵字，莫窯人作詩。烏頭（一種藥材）彷彿相似，𦱖子（一種植物）依稀可見。竹子茂密不妨礙流水經過，山高又怎麼能阻礙白雲飛翔。（湛堂準）

趙州禪師因為一個老婦人送錢來請求轉藏經（佛教經典）。禪師接受了佈施，卻下禪床轉了一圈，於是說：『傳話給老婦人，轉藏經已經完畢。』那人回去告訴了老婦人。老婦人說：『向來請轉全部藏經，為什麼只轉了半藏？』

報慈遂云禪師說：『什麼地方是欠缺的半藏？』

【English Translation】 English version Emitting light, illuminating the entire four continents (referring to the whole world). Affixing a handle to a begging bowl has become a joke to this day. (Old Monk Zheng)

Direct right and wrong cannot be touched, one must bear well in the place where one cannot touch. The wooden man delivered a message last night, the Persian from the South Sea has already passed the Great Tang. (Ye'an Xuan)

Zen Master Zhao Zhou, because two monks were pushing each other and unwilling to take the first seat (the highest-ranking monk in the monastery). The chief administrator reported to the Zen Master. The Zen Master said: 'Both take the second seat.' The chief administrator said: 'Who should take the first seat?' The Zen Master said: 'Bring incense.' The chief administrator said: 'The incense has been brought.' The Zen Master said: 'The incense of precepts (śīla), the incense of samādhi (concentration), the incense of prajñā (wisdom), the incense of vimukti (liberation).'

Zen Master Tiantong Huayun said: Zhao Zhou's hammer, it doesn't hurt to startle the crowd. Examining it carefully, it is also washing mud clods in the mud (a metaphor for futile effort). If it is under the gate of Jianfu, there is no need to push each other, there are people for the first seat, there are people for the second seat, and there are people for the third seat. Although it is like this, it is inevitable to annotate and break it from the beginning. The first seat cannot be seen through even with iron eyes and copper pupils, the second seat has no one to harmonize with the Yangchun White Snow, and the third seat has the same true body and mind as Bodhidharma. Tell me, is it the same or different from Zen Master Zhao Zhou? Zen Master Yu'an Yu said: Zen Master Zhao Zhou set up this seat, originally on the position of the Buddha, so that no one in the world's monasteries dared to sit upright. The rules and regulations have fallen sharply since then, and have not been sorted out until now. Is there anyone who can rectify the discipline for the Dharma community? No need to push each other, please come and meet. If not, this mountain monk will banish the holy monk.

Zen Master Zhao Zhou, because a monk asked: 'Is the ancestral intention (the purpose of Zen) the same or different from the teaching intention (the purpose of the scriptures)?' The Zen Master said: 'Understanding the ancestral intention is the teaching intention.'

A Persian reads Sanskrit, a person from Mo kiln writes poetry. Aconitum (a kind of medicinal material) seems similar, and Aconitum carmichaelii Debx (a kind of plant) is vaguely visible. Dense bamboo does not hinder the passage of flowing water, how can high mountains hinder the flight of white clouds. (Zhan Tangzhun)

Zen Master Zhao Zhou, because an old woman sent money to request the turning of the Tripitaka (Buddhist scriptures). The Zen Master accepted the offering, but went down from the Zen bed and turned around, and then said: 'Tell the old woman that the turning of the Tripitaka is complete.' That person went back and told the old woman. The old woman said: 'I have always asked to turn the entire Tripitaka, why only half of it was turned?'

Zen Master Bao Ci Suiyun said: 'Where is the missing half of the Tripitaka?'

處。且道那婆具甚麼眼。便與么道。　徑山杲云。眾中商量道如何是那半藏。或云再繞一匝。或彈指一下。或咳𠻳一聲。或喝一喝。或拍一拍。恁么見解。祇為不識羞。若是那半藏。莫道趙州再繞一匝。直饒繞百千萬匝。于婆子分上祇得半藏。設使更繞須彌山百千萬億匝。于婆子分上亦祇得半藏。假饒天下老和尚亦如是繞百千萬億匝。于婆子分上也祇得半藏。設使山河大地森羅萬象若草若木。各具廣長舌相異口同音。從今日轉到盡未來際。于婆子分上亦祇得半藏。諸人要識婆子么。鴛鴦繡出從君看。不把金針度與人。　天寧琦云。者婆子謂趙州祇轉得半藏。弄假像真。當時何不向未繞禪床時會取。　車溪沖云。且道那裡是他轉半藏處。還會么。五五二十五。欲識全藏么。良久云。善吉維摩談不到。目連鹙子視如盲。　寶壽方云。且道那半藏還曾有人轉得么。山僧今日為你轉去也。良久云。如是如是。又良久云。不是不是。

走下禪床行一轉。看了如來五千卷。婆子年高眼尚明。夜深月下穿針線。(慈受深)

趙州一匝天輪轉。婆子知音未足酬。普為人天開正眼。大千沙界一毫收。(足庵鑒)

不知兀坐常輪轉。空下禪床繞一遭。背面卻言虧一半。老婆惡業自家招。(天目禮)

趙州劍氣沖牛

【現代漢語翻譯】 處。且說這位老婦有什麼樣的眼力，竟然這樣說呢？

徑山杲（Jingshan Gao，禪師名）說：大眾商量道，什麼是那半藏呢？有人說再繞一圈，有人彈指一下，有人咳嗽一聲，有人喝一聲，有人拍一下。這樣的見解，只是因為不知羞恥。如果是那半藏，莫說趙州再繞一圈，即使繞百千萬圈，在老婦這裡也只得半藏。假設再繞須彌山（Sumeru，佛教中的聖山）百千萬億圈，在老婦這裡也只得半藏。假如天下老和尚也這樣繞百千萬億圈，在老婦這裡也只得半藏。假設山河大地、森羅萬象、若草若木，各自具有廣長的舌相，異口同聲，從今日轉到未來無盡之時，在老婦這裡也只得半藏。諸位想認識這位老婦嗎？鴛鴦繡出來任你觀看，卻不把金針傳授給人。

天寧琦（Tianning Qi，禪師名）說：這位老婦說趙州只轉得半藏，弄虛作假，以假亂真。當時為什麼不在趙州未繞禪床時就領會呢？

車溪沖（Chexi Chong，禪師名）說：且說哪裡是他轉半藏的地方？會嗎？五五二十五。想認識全藏嗎？良久說：善吉（Shanjili，人名，維摩詰的別名）維摩（Vimoksha，佛教術語，解脫）也談不到，目連（Maudgalyayana，佛陀十大弟子之一）鹙子（Sariputra，舍利弗，佛陀十大弟子之一）視而不見。

寶壽方（Baoshou Fang，禪師名）說：且說那半藏還曾有人轉得嗎？山僧今日為你轉去。良久說：如是如是。又良久說：不是不是。

走下禪床行一轉，看了如來五千卷。婆子年高眼尚明，夜深月下穿針線。(慈受深)

趙州一匝天輪轉，婆子知音未足酬。普為人天開正眼，大千沙界一毫收。(足庵鑒)

不知兀坐常輪轉，空下禪床繞一遭。背面卻言虧一半，老婆惡業自家招。(天目禮)

趙州劍氣沖牛（Zhao Zhou's sword energy reaches the Bull constellation，形容趙州禪師的禪法銳利無比）

【English Translation】 Wherefore, what eyes did the old woman possess that she spoke thus?

Jingshan Gao (Jingshan Gao, a Chan master) said: The assembly discusses, what is that half-treasure? Some say to circle around once more, some snap their fingers, some cough, some shout, some clap. Such understanding is merely shameless. If it is that half-treasure, let alone Zhao Zhou circling once more, even if he circled hundreds of thousands of times, the old woman would only acknowledge half a treasure. Suppose he circled Mount Sumeru (Sumeru, the sacred mountain in Buddhism) hundreds of millions of times, the old woman would still only acknowledge half a treasure. Even if all the old monks in the world circled hundreds of millions of times in the same way, the old woman would still only acknowledge half a treasure. Suppose the mountains and rivers, the myriad phenomena, all beings, whether grass or trees, each possessed a broad and long tongue, speaking in different voices with one accord, from this day until the end of the future, the old woman would still only acknowledge half a treasure. Do you want to know the old woman? The embroidered mandarin ducks are there for you to see, but I will not give you the golden needle.

Tianning Qi (Tianning Qi, a Chan master) said: This old woman said that Zhao Zhou only turned half a treasure, feigning the false as true. Why didn't she understand it before Zhao Zhou circled the meditation bed?

Chexi Chong (Chexi Chong, a Chan master) said: Tell me, where is the place where he turned half a treasure? Do you understand? Five times five is twenty-five. Do you want to know the whole treasure? After a long pause, he said: Shanjili (Shanjili, a person's name, another name for Vimalakirti) Vima (Vimoksha, a Buddhist term, liberation) cannot speak of it, Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) and Sariputra (Sariputra, one of the Buddha's ten great disciples) are as blind.

Baoshou Fang (Baoshou Fang, a Chan master) said: Tell me, has anyone ever turned that half-treasure? This monk will turn it for you today. After a long pause, he said: Thus, thus. After another long pause, he said: Not thus, not thus.

Walking down from the meditation bed and taking a turn, I have read five thousand volumes of the Tathagata. The old woman is old but her eyes are still bright, threading a needle under the moonlight late at night. (Cishou Shen)

Zhao Zhou's one turn of the heavenly wheel, the old woman's appreciation is not enough to repay. Universally opening the correct eye for humans and gods, the great thousand worlds are collected in a single hair. (Zu'an Jian)

Not knowing that sitting still is the constant turning of the wheel, he emptily descends from the meditation bed and circles once. Behind his back, he says it is half lacking, the old woman invites her own bad karma. (Tianmu Li)

Zhao Zhou's sword energy reaches the Bull constellation (Zhao Zhou's sword energy reaches the Bull constellation, describing the sharpness of Zhao Zhou's Chan method)

鬥。婆子神符懸肘后。一條拄杖兩人扶。好手手中夸好手。(殺六巖輝)

云飛石壁山增色。月落寒潭水畫眉。最喜上林清興好。黃鶯啼在綠楊枝。(睦堂瑩)

趙州因僧侍次。指火問曰。者個是火。你不得喚作火。老僧道了也。僧無對。復挾起火曰會么。曰不會。師曰。此去舒州有個投子和尚。汝往問之。必為汝說。因緣相契不用更來。不相契卻來。僧到投子。子問近離甚處。曰趙州。子曰趙州有何言句。僧舉前話。子曰汝會么。曰不會。子下禪床行三步卻坐。問曰會么。曰不會。子曰你歸去舉似趙州。僧回舉似師。師曰還會么。曰不會。師曰投子與么不較多也。

我喚作火。汝即不可。已道了也。喚作甚麼。(楊無為)

趙州喚作火。全身入草窠。我今不是渠。渠今正是我。(月林觀)

趙州因僧問如何是祖師西來意。師曰庭前柏樹子。曰和尚莫將境示人。師曰我不將境示人。曰如何是祖師西來意。師曰庭前柏樹子。

五祖戒代云。和尚何以將別人物作自己用。

千里靈機不易親。龍生龍子莫因循。趙家奪得連城璧。秦主相如總喪身。(翠峰顯)

萬木隨時有凋喪。趙州庭柏鎮長榮。不獨凌霜抱貞節。幾奏清音對月明。(黃龍南)

深院盤根翠色幽。老

【現代漢語翻譯】 現代漢語譯本： 鬥。老婦神符懸掛在手肘后，一條枴杖由兩人攙扶。好手在手中誇耀好手。（殺六巖輝） 雲彩飛過，石壁山更增添色彩；月亮落下，寒潭水面如畫眉。最喜歡在上林清靜地遊玩，黃鶯在綠楊樹枝上啼叫。（睦堂瑩） 趙州禪師因為僧人侍奉在旁，指著火問：『這個是火，你不得叫它作火。我已經說完了。』僧人無言以對。禪師又拿起火說：『會么？』僧人說：『不會。』禪師說：『從這裡去舒州有個投子和尚，你前往問他，他必定為你解說。因緣相契合就不用再來，不相契合就回來。』僧人到了投子處，投子問：『最近從哪裡來？』答：『趙州。』投子說：『趙州有什麼言語？』僧人舉了之前的話。投子說：『你明白嗎？』答：『不明白。』投子下禪床走了三步又坐下，問：『明白嗎？』答：『不明白。』投子說：『你回去把這些告訴趙州。』僧人回去把這些告訴了趙州禪師，趙州禪師說：『你明白了嗎？』答：『不明白。』趙州禪師說：『投子這樣也不見得高明多少。』 我叫它作火，你就不可以。我已經說完了，叫作什麼？（楊無為） 趙州叫作火，全身都陷入草叢中。我今天不是他，他今天正是我。（月林觀） 趙州禪師因為僧人問：『如何是祖師西來意？』禪師說：『庭前柏樹子。』僧人說：『和尚不要將外境來指示人。』禪師說：『我不將外境來指示人。』僧人說：『如何是祖師西來意？』禪師說：『庭前柏樹子。』 五祖戒禪師代為評論說：『和尚為什麼要把別人的東西當作自己用？』 千里的靈機不容易親近，龍生龍子不要因循守舊。趙家奪得了連城璧（指價值連城的寶玉），秦王和藺相如（指完璧歸趙的故事中的人物）都白白喪身。（翠峰顯） 萬木隨著時節都有凋零衰敗的時候，趙州庭院的柏樹卻永遠長青。不只是冒著嚴霜保持貞節，還多次奏出清音對著明月。（黃龍南） 深院裡盤繞著根，翠綠的顏色幽深。

【English Translation】 English version: Fighting. An old woman's divine amulet hangs behind her elbow. A walking stick is supported by two people. A good hand praises a good hand in hand. (Sha Liuyan Hui) Clouds fly, and the stone wall mountain adds color; the moon falls, and the cold pool water paints eyebrows. Most happy to be in Shanglin for a clear and pleasant time, the oriole sings on the green willow branches. (Mutang Ying) Zen Master Zhao Zhou, because a monk was serving beside him, pointed to the fire and asked, 'This is fire, you must not call it fire. I have already said it.' The monk had no reply. The Zen master then picked up the fire and said, 'Do you understand?' The monk said, 'I don't understand.' The Zen master said, 'From here to Shuzhou there is a Touzi (name of a monk) monk, you go and ask him, he will surely explain it for you. If the karmic conditions are in accord, you don't need to come back; if they are not in accord, then come back.' The monk arrived at Touzi's place, and Touzi asked, 'Where did you come from recently?' He replied, 'Zhao Zhou.' Touzi said, 'What words does Zhao Zhou have?' The monk recounted the previous conversation. Touzi said, 'Do you understand?' He replied, 'I don't understand.' Touzi stepped down from the Zen bed, walked three steps, and then sat down, asking, 'Do you understand?' He replied, 'I don't understand.' Touzi said, 'You go back and tell Zhao Zhou about this.' The monk returned and told Zen Master Zhao Zhou about it, and Zen Master Zhao Zhou said, 'Do you understand?' He replied, 'I don't understand.' Zen Master Zhao Zhou said, 'Touzi is not much better than I am.' I call it fire, but you must not. I have already said it, what do you call it? (Yang Wuwei) Zhao Zhou calls it fire, his whole body enters the grass. Today I am not him, today he is precisely me. (Yuelin Guan) Zen Master Zhao Zhou, because a monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'The cypress tree in front of the courtyard.' The monk said, 'Venerable, do not use external objects to instruct people.' The Zen master said, 'I am not using external objects to instruct people.' The monk said, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'The cypress tree in front of the courtyard.' Zen Master Wuzu Jie commented on behalf of him, saying, 'Why does the Venerable take other people's things and use them as his own?' A thousand miles of spiritual opportunity is not easy to approach, a dragon gives birth to a dragon son, do not be complacent. The Zhao family seized the Liancheng Bi (name of a jade) jade, the Qin ruler and Lin Xiangru (name of a person) both lost their lives in vain. (Cuifeng Xian) Ten thousand trees have withering and decay with the seasons, but the cypress tree in Zhao Zhou's courtyard is always green. Not only does it embrace integrity in the face of frost, but it also plays clear sounds to the moon many times. (Huanglong Nan) Deep in the courtyard, roots are coiled, and the green color is deep and secluded.

僧曾指示禪流。年年不改凌霜節。下載清風何日休。(正覺逸)

趙州庭柏。衲僧苦厄。井口轆轤。橫吞不得。(野軒遵)

趙州庭柏森然直。露滴風清添翠色。摘葉尋枝不可求。盤根萬古終無極。(大溈秀)

趙州庭下柏森森。摘葉尋枝古到今。明眼衲僧如覷著。西來祖意合平沉。(楊無為)

一兔橫身當古路。蒼鷹才見便生擒。後來獵犬無靈性。空向枯樁舊處尋。(承天宗)

蘇武不拜。韓信臨朝。恁么會得。十萬迢迢。(瞞庵成)

趙州庭柏。說向禪客。黑漆屏風。松蘿亮槅。(佛日才)

百寶光攢無見頂。是大神咒最靈奇。揭諦波羅僧揭諦。石人半夜失烏雞。(正堂辨)

岸眉橫雪。河目含秋。海口鼓浪。航舌駕流。撥亂之手。太平之籌。老趙州。老趙州。擾擾藂林卒未休。徒費工夫也。造車合轍。本無伎倆也。塞壑填溝。(宏智覺)

庭前柏樹子。好個大棺材。買卻有人買。抬卻沒人抬。(漢關喻)

趙州問僧發足甚處。曰雪峰。師曰雪峰有何言句示人。曰。尋常道盡十方世界是沙門一隻眼。你等諸人向甚處屙。師曰。阇黎若回。寄個鍬子去。

保福展云。南有雪峰北有趙州。　翠峰顯云。者僧既不從雪峰來。可惜趙州鍬子。　瑯玡

【現代漢語翻譯】 現代漢語譯本 僧人曾以此開示禪宗修行者：年年都不改變那傲霜的品格，從高處降下的清風何時才能停歇？（正覺逸）

趙州（Zhaozhou，禪師名）的庭院柏樹，是禪宗修行者的苦難之處。如同井口的轆轤，想要一口吞下卻無法做到。（野軒遵）

趙州庭院的柏樹高大挺拔，露水滴落，清風拂過，更添翠綠。想要通過摘葉尋枝來探尋真理是不可得的，它盤根於此，萬古長存，沒有盡頭。（大溈秀）

趙州庭院下的柏樹鬱鬱蔥蔥，自古至今，人們都試圖通過摘葉尋枝來理解它。如果明眼的禪宗修行者能夠真正看透，那麼西來祖師的禪意便會徹底顯現。（楊無為）

一隻兔子橫身擋在古老的道路上，蒼鷹一見便立即將其擒獲。後來的獵犬卻沒有這種靈性，只是徒勞地在舊日的樹樁旁尋找。（承天宗）

蘇武（Su Wu，漢朝使節）不肯屈膝，韓信（Han Xin，漢朝將領）得以在朝廷上施展才華。如果能夠領會這個道理，那麼即使路途遙遠，也能到達目標。（瞞庵成）

趙州的庭院柏樹，是說給禪宗修行者聽的。如同黑色的屏風，又像是松蘿點綴的明亮的窗格。（佛日才）

無數寶光匯聚，也無法看到佛的頂髻，這是大神咒，最為靈驗神奇。揭諦（Gate，梵語，去，到彼岸），波羅僧揭諦（Parasamgate，梵語，大家都去到彼岸），石人半夜丟失了烏雞。（正堂辨）

眉毛如岸般橫闊，覆滿白雪，眼眸如河般深邃，飽含秋色，口如大海般寬廣，掀起波浪，舌頭如船般駕馭水流。是撥亂反正的能手，是安定天下的謀士。老趙州啊，老趙州！喧鬧的叢林終究沒有停止。只是徒勞地浪費工夫啊，如同造車卻只知遵循舊轍，本就沒有什麼技巧可言啊，如同堵塞山谷，填平溝壑。（宏智覺）

庭院前的柏樹子，真是個好大的棺材。買的人有，抬的人卻沒有。（漢關喻）

趙州問一位僧人從哪裡出發，僧人回答說從雪峰（Xuefeng，山名）。趙州禪師問：雪峰有什麼言語開示他人？僧人回答說：雪峰禪師經常說，整個十方世界都是沙門的一隻眼睛，你們這些人向哪裡排泄？趙州禪師說：你如果回去，幫我寄一把鍬子去。

保福（Baofu，地名）說：南方有雪峰，北方有趙州。翠峰（Cuifeng，地名）說：這個僧人既然不是從雪峰來的，可惜了趙州的鍬子。瑯玡（Langya，地名）

【English Translation】 English version A monk once used this to instruct Chan practitioners: Year after year, it does not change its frost-defying integrity. When will the clear breeze descending from above cease? (Zhengjue Yi)

Zhaozhou's (name of a Chan master) courtyard cypress is a source of suffering for Chan practitioners. Like a well's pulley, one wants to swallow it whole but cannot. (Yexuan Zun)

The cypress in Zhaozhou's courtyard stands tall and straight. Dewdrops fall, and the clear breeze adds to its verdant color. Seeking truth by picking leaves and searching branches is unattainable. Its roots are deeply embedded, enduring for eternity without end. (Dawei Xiu)

The cypress trees beneath Zhaozhou's courtyard are lush and verdant. From ancient times to the present, people have tried to understand it by picking leaves and searching branches. If a discerning Chan practitioner can truly see through it, then the Zen intent of the Western Patriarch will be fully revealed. (Yang Wuwei)

A rabbit lies across the ancient road. The hawk captures it as soon as it sees it. Later hunting dogs lack this instinct, vainly searching for it at the old stump. (Chengtian Zong)

Su Wu (Han dynasty envoy) refused to bow, and Han Xin (Han dynasty general) was able to display his talents in the court. If one can understand this principle, then even a long journey can reach its destination. (Man'an Cheng)

Zhaozhou's courtyard cypress is spoken to Chan practitioners. Like a black lacquered screen, or a bright lattice adorned with pine and vines. (Foritsu Cai)

Countless precious lights gather, yet the Buddha's crown cannot be seen. This is the great divine mantra, most efficacious and miraculous. Gate (Sanskrit, go, to the other shore), Parasamgate (Sanskrit, everyone goes to the other shore), the stone man lost his black chicken in the middle of the night. (Zhengtang Bian)

Eyebrows broad as a bank, covered in snow, eyes deep as a river, filled with autumn colors, mouth wide as the sea, stirring up waves, tongue like a boat navigating the currents. A master of restoring order from chaos, a strategist for pacifying the world. Old Zhaozhou, old Zhaozhou! The noisy thicket has not ceased. It is just a waste of effort, like building a cart only knowing to follow old ruts, with no skill at all, like blocking valleys and filling ditches. (Hongzhi Jue)

The cypress tree in front of the courtyard, what a great coffin. There are people who will buy it, but no one to carry it. (Han Guan Yu)

Zhaozhou asked a monk where he came from. The monk replied from Xuefeng (name of a mountain). Zhaozhou Chan master asked: What words does Xuefeng have to instruct others? The monk replied: Xuefeng Chan master often says that the entire ten directions world is the one eye of the Shramana, where do you people excrete? Zhaozhou Chan master said: If you go back, please send me a shovel.

Baofu (place name) said: In the south there is Xuefeng, in the north there is Zhaozhou. Cuifeng (place name) said: Since this monk did not come from Xuefeng, it is a pity for Zhaozhou's shovel. Langya (place name)

覺云。眾中有云寄鍬去。埋卻雪峰。若道寄缽盂去。便道盛粥飯。用狂解還夢見么。不是僧繇手。謾說畫丹青。　清化嶾云。若是山僧。見道阇黎若回寄個鍬子去。便云不將去。若問為什麼不將去。但云和尚者里少他不得。　法林音云。者僧親從雪峰來。因甚翠峰道不從雪峰來。若道得。不負趙州鍬子。

南望雪峰猶萬里。北遊未蹋趙州關。賺他一柄鈍鍬子。二百餘年去不還。(正覺逸)

石橋一路滑如苔。閩嶺風高凍不開。相見盡言遊歷去。幾人曾到雪峰來。(佛慧泉)

雪峰何處屙。趙州寄鍬子。沙門一隻眼。狼藉乃如此。阿呵呵。大唐國里鼓聲起。新羅國里舞婆娑。(別峰印)

大地一隻眼。誰敢屙其中。鍬子寄將去。那知到雪峰。(橫川珙)

仰面飏塵。逆風把炬。無損於人。自招焚污。輸與竹軒高枕人。白雲看老霜燒樹。(石雨方)

五陵春色十分肥。惱亂東風不盡吹。醉喚不歸江上客。子規聲斷綠楊枝。(天鐸恩)

趙州問僧曾看法華經么。曰曾看。師曰。衲衣在空閑。假名阿練若。誑惑世間人。汝作么生會。僧擬禮拜。師曰汝披衲衣來么。曰披來。師曰莫惑我。曰作么生得不惑去。師曰莫取我語。

翠峰顯云。大小趙州。龍頭蛇尾。諸人若能辨得。

【現代漢語翻譯】 現代漢語譯本： 覺云：眾僧中有人說要寄一把鍬去，埋葬雪峰（Xuefeng，山名，也指雪峰義存禪師）。如果說要寄缽盂去，那就只能用來盛粥飯。用狂妄的理解還能在夢中見到真理嗎？不是吳道子（Wu Daozi，唐代著名畫家）那樣的妙手，就不要隨便說自己能畫出精妙的丹青。

清化嶾云：如果是老衲我，見到有禪師要寄鍬子回去，就會說『不拿走』。如果問為什麼不拿走，就說『和尚我這裡少不了它』。

法林音云：這個僧人親自從雪峰（Xuefeng）來，為什麼翠峰（Cuifeng）卻說不是從雪峰（Xuefeng）來？如果能說出道理，就不辜負趙州（Zhaozhou，指趙州從諗禪師）的鍬子。

正覺逸： 南望雪峰（Xuefeng）還遠隔萬里，北遊還沒踏過趙州（Zhaozhou）的關隘。騙來一把鈍鍬子，兩百多年都沒還回去。

佛慧泉： 石橋一路滑得像長滿青苔，閩嶺（Minling）風高，冰凍難以融化。相見時都說去遊歷，有幾個人真正到過雪峰（Xuefeng）？

別峰印： 雪峰（Xuefeng）在哪裡拉屎？趙州（Zhaozhou）要寄鍬子去。出家人一隻眼，狼狽不堪竟然到了如此地步。啊呵呵，大唐國里鼓聲響起，新羅國里舞女婆娑起舞。

橫川珙： 大地就是一隻眼，誰敢在其中拉屎？鍬子寄了過去，哪裡知道能不能到雪峰（Xuefeng）。

石雨方： 仰面揚起灰塵，逆風拿著火把。損害不了別人，只會自招焚燒的污穢。比不上竹軒（Zhuxuan）高枕而臥的人，悠閒地看著白雲和被霜打的老樹。

天鐸恩： 五陵（Wuling，指漢代五個皇帝的陵墓所在地，代指繁華之地）的春色十分濃厚，擾亂東風吹個不停。喝醉了呼喚不歸的江上游客，杜鵑鳥的叫聲在綠楊枝頭斷絕。

趙州（Zhaozhou）問僧人：『曾經讀過《法華經》（Fahua Jing，佛教經典）嗎？』僧人回答：『讀過。』趙州（Zhaozhou）說：『破舊的僧衣在空閑的地方，假託阿練若（Aranya，寂靜處），迷惑世間的人。你作何理解？』僧人想要禮拜。趙州（Zhaozhou）說：『你穿著僧衣來的嗎？』回答說：『穿著來的。』趙州（Zhaozhou）說：『不要迷惑我。』僧人問：『怎樣才能不迷惑您呢？』趙州（Zhaozhou）說：『不要執著我的話語。』

翠峰（Cuifeng）顯說：趙州（Zhaozhou）啊趙州（Zhaozhou），真是虎頭蛇尾。各位如果能辨別出來，

【English Translation】 English version: Jueyun: Among the monks, someone said to send a hoe to bury Xuefeng (Xuefeng, mountain name, also refers to Zen Master Yicun of Xuefeng). If you say to send a bowl, it can only be used to hold porridge. Can you still see the truth in your dreams with a mad understanding? If you are not a master like Wu Daozi (Wu Daozi, a famous painter in the Tang Dynasty), don't casually say that you can paint exquisite paintings.

Qinghua Yin said: If it were this old monk, seeing a Zen master wanting to send a hoe back, I would say 'Don't take it'. If you ask why not take it, just say 'This old monk can't do without it here'.

Falin Yin said: This monk came from Xuefeng (Xuefeng) himself, why does Cuifeng (Cuifeng) say that he didn't come from Xuefeng (Xuefeng)? If you can explain the reason, you will not fail Zhaozhou's (Zhaozhou, referring to Zen Master Congshen of Zhaozhou) hoe.

Zhengjue Yi: Looking south, Xuefeng (Xuefeng) is still thousands of miles away, and traveling north has not yet crossed the Zhaozhou (Zhaozhou) pass. Tricked a blunt hoe, and it hasn't been returned for more than two hundred years.

Fohui Quan: The stone bridge is as slippery as moss, and the wind on Minling (Minling) is high, making it difficult for the ice to melt. When we meet, we all say we are going on a tour, but how many people have actually been to Xuefeng (Xuefeng)?

Biefeng Yin: Where does Xuefeng (Xuefeng) shit? Zhaozhou (Zhaozhou) wants to send a hoe. The monk has only one eye, and the embarrassment has reached such a point. Ah ha ha, the sound of drums is heard in the Tang Dynasty, and dancers are dancing in Silla.

Hengchuan Gong: The earth is just one eye, who dares to shit in it? The hoe was sent, but who knows if it will reach Xuefeng (Xuefeng).

Shiyu Fang: Raising dust in the face, holding a torch against the wind. It doesn't harm others, but only invites the filth of being burned. It's not as good as the person who sleeps soundly in Zhuxuan (Zhuxuan), leisurely watching the white clouds and the old trees burned by frost.

Tianduo En: The spring colors of Wuling (Wuling, referring to the location of the tombs of five emperors of the Han Dynasty, representing a prosperous place) are very rich, disturbing the east wind blowing non-stop. Drunkenly calling for the Jiangshang (Jiangshang) tourists who do not return, the cuckoo's cry is cut off on the green willow branches.

Zhaozhou (Zhaozhou) asked the monk: 'Have you ever read the Lotus Sutra (Fahua Jing, a Buddhist scripture)?' The monk replied: 'I have read it.' Zhaozhou (Zhaozhou) said: 'The tattered monk's robe is in a vacant place, falsely claiming to be Aranya (Aranya, a quiet place), deceiving the people of the world. How do you understand it?' The monk wanted to bow. Zhaozhou (Zhaozhou) said: 'Did you come wearing a monk's robe?' He replied: 'I came wearing it.' Zhaozhou (Zhaozhou) said: 'Don't deceive me.' The monk asked: 'How can I not deceive you?' Zhaozhou (Zhaozhou) said: 'Don't cling to my words.'

Cuifeng (Cuifeng) Xian said: Zhaozhou (Zhaozhou), ah Zhaozhou (Zhaozhou), truly a dragon's head and a snake's tail. If everyone can discern it,

便乃識破趙州。如或不辨。個個高擁衲衣。莫惑翠峰好。　古南門云。祇如趙州恁么問。者僧恁么答。還是者僧惑趙州。趙州惑者僧。

趙州因僧問黑豆未生芽時如何。師曰好合醬。

趙州活計得能忙。黑豆囫圇入醬缸。今日有來篩磨過。破砂盆裡響珰珰。(萬峰蔚)

趙州問院主何來。曰送生來。師曰鴉為甚飛去。曰怕某甲。師曰十年知事作恁么語話。主卻問為甚飛去。師曰院主無殺心。

殺心殺心。月落寒潭秋水深。要掣金鰲吞釣起。可憐覿面少知音。(綠雨蕉)

趙州與官人遊園次。兔見驚走。官問。和尚是大善知識。兔見為甚麼走。師曰老僧好殺。

夜叉羅剎毒兇心。華峰如峻海如深。已向人前呈劍刃。遲迴又過黑雲岑。(綠雨蕉)

趙州問南泉如何是異類中行。泉以手拓地作驢鳴。師便一蹋。歸堂曰悔悔。泉令侍者問悔個什麼。師曰悔不更與兩蹋。

天井新云。南泉欠趙州一著。趙州輸南泉一機。作么生會。千年故紙好合藥。

功蓋三分國。名成八陣圖。江流石不轉。遺恨失吞吳。(且䂐訥)

漢高辛苦事干戈。帝業興隆俊傑多。猶恨四方無壯士。還鄉悲唱大風歌。(覺圓胤)

宗鑒法林卷十七 卍新續藏第 66 冊 No. 1

【現代漢語翻譯】 現代漢語譯本：

於是就能識破趙州（Zhaozhou，禪師名號）。如果不能辨別，個個都高高地擁著衲衣。不要被翠峰（Cuifeng，山名或人名）的美好所迷惑。古南門（Gunanmen，地名或人名）說：『就像趙州這樣問，這個僧人這樣回答，到底是這個僧人迷惑了趙州，還是趙州迷惑了這個僧人？』 趙州因僧人問：『黑豆未生芽時是什麼樣子？』趙州禪師回答說：『好合醬。』（好合醬：一種美味的醬料，這裡比喻事物本來的完美狀態） 趙州的生活技能真是忙碌啊，黑豆整個兒地進入醬缸。今天有人來篩磨，在破砂盆裡發出響亮的聲音。（萬峰蔚評） 趙州問院主（Yuanzhu，寺院主管）從哪裡來。院主說：『送生來。』趙州說：『烏鴉為什麼飛走了？』院主說：『害怕我。』趙州說：『你做了十年知事（Zhishi，寺院職務），還說這樣的話。』院主反問：『為什麼飛走了？』趙州說：『院主沒有殺心。』 殺心，殺心，月亮落在寒冷的深潭裡，秋水深邃。想要提起吞釣的金鰲（Jin'ao，傳說中的大龜），可惜面對面卻很少有知音。（綠雨蕉評） 趙州與官人一同在花園遊玩，兔子看見后驚慌逃走。官人問：『和尚是大善知識（Dashanzhishi，指有智慧、能引導他人的人），兔子看見為什麼逃走？』趙州說：『老僧喜歡殺生。』 夜叉（Yasha，惡鬼名）羅剎（Luosha，惡鬼名）心懷劇毒兇狠，華峰（Huafeng，山名或人名）像高峻的山，大海一樣深邃。已經在人前亮出劍刃，遲疑之後又穿過黑雲山峰。（綠雨蕉評） 趙州問南泉（Nanquan，禪師名號）：『如何是異類中行？』南泉用手拍地，發出驢的叫聲。趙州便踢了一腳，回到禪堂后說：『後悔，後悔。』南泉讓侍者問：『後悔什麼？』趙州說：『後悔沒有再踢兩腳。』 天井新云（Tianjingxinyun，人名或地名）：『南泉欠趙州一著，趙州輸南泉一機。』怎麼理解呢？千年的舊紙是很好的藥材。 功勞蓋過三分天下，名聲成就八陣圖。江水奔流，石頭不會轉移，遺憾的是失去了吞吳的機會。（且䂐訥評） 漢高祖（Han Gaozu，劉邦）辛苦地從事戰爭，帝業興隆，俊傑眾多。仍然遺憾四方沒有壯士，還鄉時悲壯地唱著大風歌。（覺圓胤評） 宗鑒法林卷十七 卍新續藏第 66 冊 No. 1

【English Translation】 English version:

Then you can see through Zhaozhou (Zhaozhou, name of a Zen master). If you cannot discern, each of you highly embraces your kasaya (monk's robe). Do not be deluded by the beauty of Cuifeng (Cuifeng, name of a mountain or person). Gu Nanmen (Gunanmen, name of a place or person) said: 'Just like Zhaozhou asking this way, and this monk answering this way, is it this monk who confuses Zhaozhou, or Zhaozhou who confuses this monk?' Zhaozhou asked a monk: 'What is it like when black beans have not yet sprouted?' The master replied: 'Good soybean paste.' (Good soybean paste: a delicious sauce, here it is a metaphor for the original perfect state of things) Zhaozhou's livelihood skills are truly busy, the whole black beans enter the soy sauce vat. Today someone comes to sift and grind, making a loud sound in the broken mortar. (Wanfeng Wei's comment) Zhaozhou asked the abbot (Yuanzhu, head of a monastery) where he came from. The abbot said: 'Coming to deliver life.' Zhaozhou said: 'Why did the crows fly away?' The abbot said: 'Afraid of me.' Zhaozhou said: 'You have been a director (Zhishi, monastery position) for ten years and still say such things.' The abbot asked back: 'Why did they fly away?' Zhaozhou said: 'The abbot has no murderous intent.' Murderous intent, murderous intent, the moon falls into the cold deep pool, the autumn water is deep. Wanting to pull up the golden Ao (Jin'ao, legendary giant turtle) that swallows the hook, it is a pity that there are few kindred spirits face to face. (Lvyu Jiao's comment) Zhaozhou was playing in the garden with an official, and a rabbit ran away in fright when it saw them. The official asked: 'The monk is a great wise teacher (Dashanzhishi, refers to a wise person who can guide others), why did the rabbit run away when it saw you?' Zhaozhou said: 'This old monk likes to kill.' Yakshas (Yasha, name of a demon) and Rakshasas (Luosha, name of a demon) have poisonous and fierce hearts, Huafeng (Huafeng, name of a mountain or person) is like a steep mountain, as deep as the sea. They have already shown their swords in front of people, and after hesitating, they pass through the black cloud peaks again. (Lvyu Jiao's comment) Zhaozhou asked Nanquan (Nanquan, name of a Zen master): 'What is it like to walk among different kinds?' Nanquan patted the ground with his hand, making the sound of a donkey. Zhaozhou kicked him once, and after returning to the meditation hall, said: 'Regret, regret.' Nanquan asked the attendant: 'What do you regret?' Zhaozhou said: 'Regret not kicking him twice more.' Tianjing Xinyun (Tianjingxinyun, name of a person or place) said: 'Nanquan owes Zhaozhou one move, Zhaozhou loses one opportunity to Nanquan.' How to understand it? Thousand-year-old paper is a good medicine. Merit surpasses the three kingdoms, fame is achieved by the Eight Trigrams Formation. The river flows, the stones do not move, the regret is losing the opportunity to swallow Wu. (Qie Nena's comment) Emperor Gaozu of Han (Han Gaozu, Liu Bang) worked hard in warfare, the imperial enterprise flourished, and there were many outstanding people. Still regretting that there were no heroes in all directions, he sang the Song of the Great Wind sadly when returning home. (Jueyuan Yin's comment) Zongjian Falin, Volume 17 卍 New Continued Collection, Volume 66, No. 1

297 宗鑒法林

宗鑒法林卷十八

集云堂　編

大鑒下四世

趙州問南泉。明頭合暗頭合。泉便下座歸方丈。師曰。者老漢被我一問。直得無言可對。首座曰。莫道和尚無語好。自是上座不會。師便掌曰。者一掌合是堂頭老漢吃。

五祖戒云。正賊走了。邏贓人吃棒。又云。南泉當斷不斷。反招其亂。　云居舜云。諸人作么生會。有底便道首座落他圈圚。與么會又爭得。山僧道。趙州大似旁若無人。

大事當陽已皎然。十分須是更周圓。堂中上座黑如漆。冷地為誰吃暗拳。(保寧勇)

趙州出外。路逢一婆子。乃問什麼處去。婆曰偷趙州筍去。師曰忽遇趙州又作么生。婆便與一掌。師休去。

翠峰顯云。好掌。更下兩掌也無勘處。　五祖演云。趙州休去作么生商量。白雲露個訊息。貴要諸人共知。婆子雖行正令。一生不了。趙州被打兩掌。咬定牙關。婆子去路。一身輕似葉。趙州高名。千古重如山。　南堂欲云。將謂鬍鬚赤。更有赤鬚鬍。　龍池傳云。趙州休去。是肯伊不肯伊。　古南門云。趙州今日小出大遇。　圓照森云。還識趙州么。云縷縷。風細細。寄言行路兒。莫上山頭去。　歐峰承云。賊是小人。智過君子。

彎弓直射勢難當。陷虎之

【現代漢語翻譯】 現代漢語譯本 297 宗鑒法林

宗鑒法林卷十八

集云堂 編

大鑒下四世

趙州問南泉（人名，禪宗大師）：『明頭合（公開的說法）暗頭合（私下的說法）？』南泉便下座，回到方丈（寺院住持的住所）。趙州說：『這老漢被我一問，竟然無言以對。』首座（寺院中的重要職位）說：『不要說和尚（指南泉）無話可說，只是上座（指趙州）不會。』趙州便打了他一掌，說：『這一掌合該是堂頭老漢（指南泉）吃的。』

五祖戒說：『正賊（真正的賊）走了，抓賊的人反而捱打。』又說：『南泉當時應該果斷決絕，不斷反倒招致混亂。』云居舜說：『你們怎麼理解這件事？有人說首座落入了他的圈套。這樣理解又有什麼用呢？我說，趙州太像旁若無人了。』

大事當陽已皎然，十分須是更周圓。堂中上座黑如漆，冷地為誰吃暗拳。（保寧勇）

趙州外出，路上遇到一個老婦人，便問：『去哪裡？』老婦人說：『偷趙州的筍去。』趙州說：『如果遇到趙州又怎麼辦？』老婦人便打了他一掌，趙州就此作罷。

翠峰顯說：『好掌！再打兩掌也無法勘驗出什麼。』五祖演說：『趙州就此作罷，該如何商量？白雲透露了一個訊息，希望大家都知道。老婦人雖然行使正令，一生也無法了悟。趙州被打兩掌，咬緊牙關。老婦人離去的路，一身輕盈如葉。趙州的高名，千古重如山。』南堂欲說：『本以為鬍鬚是紅色的，沒想到還有紅色鬍鬚的。』龍池傳說：『趙州就此作罷，是肯定她還是不肯定她？』古南門說：『趙州今天小虧大賺。』圓照森說：『還認識趙州嗎？云縷縷，風細細，告訴趕路的人，不要上山去。』歐峰承說：『賊是小人，智慧卻勝過君子。』

彎弓直射勢難當，陷虎之

【English Translation】 English version 297 Zong Jian Fa Lin (Compendium of the Dharma Forest)

Zong Jian Fa Lin, Volume 18

Compiled by Jiyun Hall

Four Generations After Dajian (Huineng)

Zhaozhou (a famous Chan master) asked Nanquan (a famous Chan master): 'What about the bright head (open statement) and the dark head (private statement)?' Nanquan then descended from his seat and returned to his abbot's quarters. The master (Zhaozhou) said, 'This old man, when asked by me, was left speechless.' The head seat (a high-ranking monk in the monastery) said, 'Don't say that the monk (Nanquan) had nothing to say; it's just that the superior seat (Zhaozhou) didn't understand.' The master then slapped him, saying, 'This slap should have been taken by the old man in charge of the hall (Nanquan).'

Fifth Patriarch Jie said, 'The real thief has left, and the one who tried to catch the thief gets beaten instead.' He also said, 'Nanquan should have been decisive at the time; not being decisive only invites chaos.' Yunju Shun said, 'How do you all understand this? Some say that the head seat fell into his trap. What's the use of understanding it that way? I say, Zhaozhou is too much like he's acting as if no one else is around.'

'The great matter is already clear in the open, it must be even more perfectly rounded. The superior seat in the hall is as black as lacquer, for whom is he taking the hidden punches in the cold?' (Baoning Yong)

Zhaozhou went out and met an old woman on the road. He asked, 'Where are you going?' The old woman said, 'To steal Zhaozhou's bamboo shoots.' Zhaozhou said, 'What if you encounter Zhaozhou?' The old woman then slapped him, and Zhaozhou let it go.

Cuifeng Xian said, 'A good slap! Even two more slaps wouldn't reveal anything.' Fifth Patriarch Yan said, 'Zhaozhou let it go, how should we discuss this? Baiyun revealed a message, hoping everyone would know. Although the old woman exercised the correct order, she will not be able to understand it in her lifetime. Zhaozhou was slapped twice, gritting his teeth. The old woman's path of departure, her body as light as a leaf. Zhaozhou's high reputation, as heavy as a mountain for thousands of years.' Nantang Yu said, 'I thought the beard was red, but there is an even redder beard.' Longchi Chuan said, 'Zhaozhou let it go, is he affirming her or not affirming her?' Gu Nanmen said, 'Zhaozhou made a small loss but a big gain today.' Yuanzhao Sen said, 'Do you still recognize Zhaozhou? Clouds in wisps, wind so fine, tell the travelers, don't go up the mountain.' Oufeng Cheng said, 'The thief is a petty person, but his wisdom surpasses that of a gentleman.'

'Drawing the bow and shooting straight is hard to resist, trapping the tiger'

機理最長。雖是貪他一粒米。誰知失卻半年糧。(海印信)

虎穴魔宮到者稀。老婆失腳人懷疑。趙州吃掌無人會。直至如今成是非。(俞道婆)

去若丘山重。來如一羽輕。去來無別路。傾蓋白頭新。(瞎堂遠)

一路雄兵犯界河。煙塵塞路絕人過。安邦賴有張良在。畫角城頭唱楚歌。(雪竇宗)

驟馬加鞭上酒樓。何如坐地看揚州。是非長短俱裁了。鼠竊終難似狗偷。(無準范)

何事臨場欠作家。祇緣別有好生涯。饒人不是癡男女。最毒於菟無齒牙。(九逵達)

鞭锏交揮力抗奇。星流電卷類難齊。名圖麟閣家山舊。芳草籠煙鳥亂啼。(御之龍)

趙州示眾。看經也在生死里。不看經也在生死里。諸人且作么生出得去。僧便問祇如俱不留時如何。師曰。實即得。若不實爭能出得生死。

看經也在生死里。飯籮里坐無吃底。不看經也在生死里。錦衣堆里無著底。忽然烏鵲叫一聲。反身涌躍渾家喜。休擬議。如今拋向眾人前。千手大悲提不起。(□□□)

趙州因居士問。和尚年尊有幾個牙。師曰祇有一個。士曰祇有一個如何吃飯。師曰。雖然一個。下下咬著。

或庵體云。趙州開口自然下下咬著。功魁佛祖道蔭人天。山野重說偈言光揚盛事。

【現代漢語翻譯】 現代漢語譯本： 最細微的機理也可能造成巨大的損失。即使只是貪圖一粒米，誰知道會因此失去半年的糧食呢？（海印信） 即使是老虎的巢穴、魔鬼的宮殿，也很少有人能到達。老婦人失足，人們便會產生懷疑。趙州禪師被打了一掌，卻沒有人能夠領會其中的禪意，直到如今還引起爭論。（俞道婆） 離去時像丘山一樣沉重，到來時卻像羽毛一樣輕盈。離去和到來並沒有不同的道路，即使是初次相遇，也能像老朋友一樣親切。（瞎堂遠） 一支強大的軍隊侵犯邊境，煙塵瀰漫，道路被阻斷，行人無法通過。幸好有張良這樣的人才輔佐，才能在城頭上吹奏起楚地的歌謠，瓦解敵人的鬥志。（雪竇宗） 快馬加鞭地趕到酒樓，哪裡比得上安穩地坐著欣賞揚州的景色？是非長短都已經裁決清楚了，小偷小摸終究難以與大盜相比。（無準范） 為什麼到了臨場的時候反而沒有作為呢？只因爲還有更好的出路。能夠饒恕別人的人，不是愚癡的男女。最毒的於菟（老虎）如果沒有了牙齒，也就失去了威脅。（九逵達） 揮舞著鞭和锏，奮力抵抗奇異的敵人。星光飛逝，電光閃耀，難以分辨。功名被畫在麒麟閣上，家鄉的山河依舊，芳草籠罩著煙霧，鳥兒在混亂地啼叫。（御之龍） 趙州禪師向大眾開示：看經也在生死之中，不看經也在生死之中。各位，你們要如何才能從中解脫出去呢？有僧人便問：如果什麼都不執著，又該如何呢？趙州禪師說：真實地做到就可以解脫。如果不真實，又怎麼能夠脫離生死輪迴呢？ 看經也在生死里，就像坐在裝滿飯的竹籃里卻沒有東西可以吃。不看經也在生死里，就像身處堆滿華麗衣服的地方卻沒有衣服可以穿。忽然聽到烏鴉喜鵲叫了一聲，便反身跳躍，全家歡喜。不要再猶豫了！現在將這個問題拋向大家面前，即使是千手大悲觀音也提不起來。（□□□） 趙州禪師因為有居士問：和尚您年紀大了，還有幾顆牙齒？趙州禪師說：只有一個。居士說：只有一個牙齒怎麼吃飯呢？趙州禪師說：雖然只有一個，但是上下都能咬著。 或庵體云：趙州禪師一開口，自然上下都能咬著。他的功德可以庇廕佛祖，恩澤人天。山野之人再次用偈語來宣揚這盛大的事蹟。

【English Translation】 English version: The subtlest mechanism can lead to the greatest loss. Even if it's just being greedy for a single grain of rice, who knows that you might lose half a year's worth of grain? (Haiyin Xin) Even the tiger's den and the devil's palace are rarely reached. When an old woman stumbles, people become suspicious. Zen Master Zhao Zhou was slapped, but no one can comprehend the Zen meaning within, and it still causes controversy today. (Yu Daopo) Departing is as heavy as a hill, arriving is as light as a feather. There is no different path for departing and arriving, even if it's the first meeting, it can be as intimate as old friends. (Xia Tangyuan) A strong army invades the border river, smoke and dust fill the road, and travelers cannot pass. Fortunately, there is a talent like Zhang Liang to assist, so that Chu songs can be played on the city walls, disintegrating the enemy's fighting spirit. (Xuedou Zong) Riding a horse quickly to the restaurant, how can it compare to sitting comfortably and enjoying the scenery of Yangzhou? Right and wrong have already been judged clearly, petty theft is ultimately difficult to compare with grand larceny. (Wuzhun Fan) Why is there no action when it comes to the actual event? It's only because there is a better way out. Those who can forgive others are not foolish men and women. The most poisonous 'yu tu' (tiger) without teeth loses its threat. (Jiu Kui Da) Wielding whips and maces, fiercely resisting the strange enemy. Stars fly and lightning flashes, difficult to distinguish. Fame is painted in the Qilin Pavilion, the mountains and rivers of the hometown remain the same, fragrant grass covers the smoke, and birds cry in chaos. (Yu Zhilong) Zen Master Zhao Zhou instructed the assembly: 'Reading scriptures is also within the realm of birth and death, not reading scriptures is also within the realm of birth and death. Everyone, how can you escape from it?' A monk then asked: 'If one clings to nothing, what then?' The Master said: 'Achieving it truthfully can lead to liberation. If it is not truthful, how can one escape the cycle of birth and death?' Reading scriptures is also within the realm of birth and death, like sitting in a bamboo basket full of rice but having nothing to eat. Not reading scriptures is also within the realm of birth and death, like being in a place full of gorgeous clothes but having nothing to wear. Suddenly hearing the crows and magpies chirping, one jumps up and down, the whole family rejoices. Stop hesitating! Now throwing this question before everyone, even the Thousand-Hand Guanyin (Avalokiteśvara) cannot lift it. (□□□) Zen Master Zhao Zhou, because a layman asked: 'Venerable Monk, how many teeth do you have at your old age?' Zen Master Zhao Zhou said: 'Only one.' The layman said: 'How can you eat with only one tooth?' Zen Master Zhao Zhou said: 'Although there is only one, it bites up and down.' Or An Ti said: 'When Zen Master Zhao Zhou opens his mouth, he naturally bites up and down. His merits can protect the Buddha and benefit humans and gods.' A mountain recluse once again uses verses to proclaim this grand event.

大用全提古佛牙。輝天鑒地別無他。日邊乘興立功業。文彩風流出當家。

趙州因僧問澄清絕點時如何。師曰猶是人家客作漢。

密庵杰云。者僧置個問端不妨險峻。爭奈趙州有起膏肓底手段。雖然如是。總落在天童手裡。畢竟如何。喝一喝。

趙州曰。老僧二十年不雜用心。惟二時粥飯是雜用心處。

玉關度了久班師。猶向人前動鼓鼙。祇道馬行芳草地。不知身已陷重圍。(無文燦)

趙州問新到僧曾到此間么。曰曾到。師曰喫茶去。又問僧。僧曰不曾到。師曰喫茶去。後院主問。為甚麼曾到也喫茶去。不曾到也喫茶去。師召院主。主應諾。師曰喫茶去。

保福展云。趙州慣得其便。　開福寧云。趙州門下不揀高低。一碗粗茶普同供養。得其味者方知冷灰里九轉透瓶香。如或未辨端倪。不免重下注腳。南北東西萬萬千。趙州待客豈徒然。莫嫌冷淡無滋味。慣把芝麻一例煎。以拂子擊禪床一下。

曾到還將未到同。趙州依舊展家風。近來王令關防緊。從此人情總不容。(佛印元)

寶匣龍泉發夜光。寥寥長掛在虛堂。四來高客如相訪。茶罷休勞話短長。(大溈秀)

驪珠絕颣玉無瑕。馬載驢䭾帝子家。曾到不曾休擬議。與君同泛一甌茶。(羅漢南)

【現代漢語翻譯】 現代漢語譯本：

完全提煉古佛的智慧，其光輝照耀天地，別無其他。在太平盛世建立功業，文章才華如風般流淌，出自大家。

趙州禪師因為有僧人問：『澄清到沒有一絲塵埃時，會是怎樣？』趙州禪師說：『你仍然只是寄人籬下的打工者。』

密庵杰禪師評論說：『這位僧人提出的問題，設定的關卡不妨說是很險峻了。只是趙州禪師有深入骨髓的手段。雖然如此，最終還是落在了天童禪師的手裡。』 那麼，究竟如何呢？』 喝！

趙州禪師說：『老僧我二十年來沒有夾雜其他用心，只有早晚兩次的粥飯是稍微用了點心的地方。』

（就像）玉門關已經過了很久，軍隊也班師回朝了，卻仍然在人前敲鑼打鼓。只以為馬走在芳草地上，卻不知道自己已經陷入重重包圍。（無文燦）

趙州禪師問新來的僧人：『你曾經到過這裡嗎？』 僧人回答：『曾經到過。』 禪師說：『喫茶去。』 又問另一個僧人，僧人回答：『不曾到過。』 禪師說：『喫茶去。』 後來，院主問趙州禪師：『為什麼曾經到過也說『喫茶去』，不曾到過也說『喫茶去』？』 禪師叫院主，院主應聲。禪師說：『喫茶去。』

保福展禪師評論說：『趙州禪師慣於使用這種方便法門。』 開福寧禪師評論說：『趙州禪師門下不分高低，一碗粗茶普遍供養。領會其中滋味的人，才知道冷灰中蘊藏著九轉透瓶香。如果還不能辨別其中的端倪，不免要再加註解：』 南北東西，路途遙遠。趙州禪師招待客人難道是徒勞的嗎？不要嫌棄冷淡沒有滋味，他習慣把芝麻一樣的事物一併煎熬。』 說完，用拂子敲了一下禪床。

曾經到過和未曾到過都一樣對待，趙州禪師依舊展現他的家風。近來王令關防很緊，從此人情世故都不被容許。（佛印元）

寶匣中的龍泉劍發出夜光，孤零零地長久懸掛在空曠的殿堂。四方來的高客如果來拜訪，喝完茶后就不要再費力地談論長短了。（大溈秀）

像驪珠一樣沒有瑕疵，像美玉一樣純潔無暇。無論是用馬馱還是用驢馱，都是帝王之家。曾經到過還是不曾到過，都不要妄加猜測議論，與你一同品嚐這杯茶。（羅漢南）

English version:

The complete wisdom of the ancient Buddha is fully extracted. Its brilliance illuminates the heavens and the earth, and there is nothing else. Establishing meritorious deeds in a prosperous era, literary talent flows like the wind, originating from a great family.

Zen Master Zhaozhou (a famous Zen master) asked a monk, 'What is it like when clarity reaches a point where there is no dust?' Zen Master Zhaozhou said, 'You are still just a hired hand living under someone else's roof.'

Zen Master Mianjie (another Zen master) commented, 'The question posed by this monk can be said to have set up a very steep barrier. It's just that Zen Master Zhaozhou has methods that penetrate to the bone marrow. Even so, it ultimately falls into the hands of Zen Master Tiantong (another Zen master).' So, what is it really like?' He shouts, '喝!' (He).

Zen Master Zhaozhou said, 'This old monk has not mixed other intentions for twenty years, only the morning and evening congee and rice are the places where I have used my mind a little.'

(It's like) the Jade Gate Pass (a historical pass in China) has been passed for a long time, and the army has returned to the court, but they are still drumming and drumming in front of people. They only think that the horse is walking on the fragrant grass, but they don't know that they have fallen into a heavy siege. (Wu Wencan)

Zen Master Zhaozhou asked a newly arrived monk, 'Have you ever been here before?' The monk replied, 'I have been here before.' The Zen master said, 'Go have tea.' He then asked another monk, who replied, 'I have never been here before.' The Zen master said, 'Go have tea.' Later, the abbot asked Zen Master Zhaozhou, 'Why do you say 'Go have tea' to those who have been here and those who have not been here?' The Zen master called the abbot, and the abbot responded. The Zen master said, 'Go have tea.'

Zen Master Baofu Zhan commented, 'Zen Master Zhaozhou is accustomed to using this expedient method.' Zen Master Kaifu Ning commented, 'Under Zen Master Zhaozhou's door, there is no distinction between high and low, and a bowl of coarse tea is universally offered. Those who understand the taste know that there is a nine-turn fragrance hidden in the cold ashes. If you still can't distinguish the clues, you have to add another annotation: 'North, South, East, and West, the road is long. Is Zen Master Zhaozhou's hospitality in vain? Don't dislike the coldness and lack of taste, he is used to boiling sesame-like things together.' After speaking, he tapped the Zen bed with a whisk.

Treating those who have been here the same as those who have not been here, Zen Master Zhaozhou still displays his family style. Recently, the royal orders have been tightly guarded, and from now on, human relationships will not be tolerated. (Foyin Yuan)

The dragon spring sword (a famous sword) in the treasure box emits a night light, hanging alone for a long time in the empty hall. If high-ranking guests from all directions come to visit, after drinking tea, don't bother to talk about the rights and wrongs. (Dawei Xiu)

Like a flawless pearl, like a pure and flawless jade. Whether carried by a horse or a donkey, it is the home of the emperor. Whether you have been here or not, don't make wild guesses and discussions, let's taste this cup of tea together. (Luohan Nan)

【English Translation】 The complete wisdom of the ancient Buddha is fully extracted. Its brilliance illuminates the heavens and the earth, and there is nothing else. Establishing meritorious deeds in a prosperous era, literary talent flows like the wind, originating from a great family. Zen Master Zhaozhou (a famous Zen master) asked a monk, 'What is it like when clarity reaches a point where there is no dust?' Zen Master Zhaozhou said, 'You are still just a hired hand living under someone else's roof.' Zen Master Mianjie (another Zen master) commented, 'The question posed by this monk can be said to have set up a very steep barrier. It's just that Zen Master Zhaozhou has methods that penetrate to the bone marrow. Even so, it ultimately falls into the hands of Zen Master Tiantong (another Zen master).' So, what is it really like?' He shouts, '喝!' (He). Zen Master Zhaozhou said, 'This old monk has not mixed other intentions for twenty years, only the morning and evening congee and rice are the places where I have used my mind a little.' (It's like) the Jade Gate Pass (a historical pass in China) has been passed for a long time, and the army has returned to the court, but they are still drumming and drumming in front of people. They only think that the horse is walking on the fragrant grass, but they don't know that they have fallen into a heavy siege. (Wu Wencan) Zen Master Zhaozhou asked a newly arrived monk, 'Have you ever been here before?' The monk replied, 'I have been here before.' The Zen master said, 'Go have tea.' He then asked another monk, who replied, 'I have never been here before.' The Zen master said, 'Go have tea.' Later, the abbot asked Zen Master Zhaozhou, 'Why do you say 'Go have tea' to those who have been here and those who have not been here?' The Zen master called the abbot, and the abbot responded. The Zen master said, 'Go have tea.' Zen Master Baofu Zhan commented, 'Zen Master Zhaozhou is accustomed to using this expedient method.' Zen Master Kaifu Ning commented, 'Under Zen Master Zhaozhou's door, there is no distinction between high and low, and a bowl of coarse tea is universally offered. Those who understand the taste know that there is a nine-turn fragrance hidden in the cold ashes. If you still can't distinguish the clues, you have to add another annotation: 'North, South, East, and West, the road is long. Is Zen Master Zhaozhou's hospitality in vain? Don't dislike the coldness and lack of taste, he is used to boiling sesame-like things together.' After speaking, he tapped the Zen bed with a whisk. Treating those who have been here the same as those who have not been here, Zen Master Zhaozhou still displays his family style. Recently, the royal orders have been tightly guarded, and from now on, human relationships will not be tolerated. (Foyin Yuan) The dragon spring sword (a famous sword) in the treasure box emits a night light, hanging alone for a long time in the empty hall. If high-ranking guests from all directions come to visit, after drinking tea, don't bother to talk about the rights and wrongs. (Dawei Xiu) Like a flawless pearl, like a pure and flawless jade. Whether carried by a horse or a donkey, it is the home of the emperor. Whether you have been here or not, don't make wild guesses and discussions, let's taste this cup of tea together. (Luohan Nan)

趙州老漢熱心腸。一盞粗茶驗當行。回首路傍橋斷處。白蘋紅蓼映斜陽。(浙翁琰)

喫茶去。夜雨催紅上花蕊。隊隊狂蜂逐影飛。不知幾個知歸去。去喫茶。千年枯樹忽開花。子規夜半猶啼血。金勒東風路轉賒。(抱璞璉)

曾聞慣釣任公手。爭似西江月一鉤。幾度魚龍吞不得。一聲羌笛出雲樓。任優遊。收卷絲綸得自由。咄。(大鼎新)

趙州因僧問萬法歸一一歸何處。師曰我在青州作領布衫重七斤。

昭覺勤云。摩醯三眼。一句洞明。似海朝宗。千途共轍。雖然如是。更有一著在。忽有問蔣山一歸何處。但云饑來吃飯困來打眠。　元叟端云。趙州好語。要且不赴來機。中峰則不然。萬法歸一一歸何處。至大四年西山洪水泛漲。一夜衝倒三座石橋。山門頭石獅子作大哮吼。山河大地悉皆震動。你輩貪眠漢子。知甚東西南北。　仰山欽云。大小趙州腳跟下紅線不斷。等間問著。便見牽東補西。道林則不然。萬法歸一一歸何處。劈脊便與三十。雖則太煞傷慈。要且一時慶快。拈拄杖云。祇今莫有與么問底么。乃靠拄杖云。放過一著。　高峰妙云。趙州拖泥帶水。不特不能為者僧斬斷疑情。亦乃賺天下衲僧死在葛藤窠里。西峰則不然。今日有恁么問。但向他道狗䑛熱油鐺。　天界盛云。要

【現代漢語翻譯】 現代漢語譯本： 趙州老漢（指趙州從諗禪師，Zhaozhou Congshen）真是熱心腸。一碗粗茶就能驗證你的修行是否到位。回首看那路旁的斷橋處，白蘋和紅蓼在夕陽的映照下顯得格外美麗。（浙翁琰）

去喫茶吧。夜雨催促花朵變紅，花蕊上沾滿了雨水。成群的蜜蜂追逐著花影飛舞。不知道有幾隻蜜蜂知道歸去。去喫茶吧。千年的枯樹忽然開花了。杜鵑鳥在半夜還在啼血，達官貴人騎著配有金色馬嚼子的馬，在春風中行進，路途顯得更加遙遠。（抱璞璉）

曾經聽說你擅長用任公（寓指善於隱退的人）的方法釣魚。但又怎能比得上用西江月（一種詞牌名）一樣的彎鉤垂釣呢？幾次三番魚龍都無法吞下魚鉤。一聲羌笛從云樓中傳出。多麼逍遙自在啊。收起魚線，獲得了自由。咄！（大鼎新）

有僧人問趙州（指趙州從諗禪師，Zhaozhou Congshen）：『萬法歸一，一歸何處？』趙州禪師回答說：『我在青州做了一件領布衫，重七斤。』

昭覺勤云（禪師名）：摩醯首羅天（Maheśvara）有三隻眼睛。一句話就能洞察明白，就像江海最終都要朝向大海一樣。千萬條道路最終都彙集到同一個車轍。雖然是這樣，還有更重要的一點。如果有人問蔣山（地名）最終歸向何處，就回答說：『餓了就吃飯，困了就睡覺。』

元叟端云（禪師名）：趙州禪師的話雖然很好，但卻沒有應付來機。中峰禪師則不是這樣認為的。『萬法歸一，一歸何處？』至大四年，西山洪水氾濫，一夜之間衝倒了三座石橋。山門前的石獅子發出巨大的吼叫聲，山河大地都震動起來。你們這些貪睡的傢伙，知道什麼東西南北？

仰山欽云（禪師名）：大趙州和小趙州（指趙州從諗禪師，Zhaozhou Congshen）的腳跟下都有一根紅線牽引著。等到有人問到的時候，就會發現他們牽東補西，顧左右而言他。道林禪師則不是這樣認為的。『萬法歸一，一歸何處？』劈頭蓋臉就給他三十棒。雖然這樣做太過傷慈悲，但卻能讓人一時感到慶快。拿起拄杖說：『現在還有這樣問的人嗎？』於是靠著拄杖說：『放過一著。』

高峰妙云（禪師名）：趙州禪師拖泥帶水，不僅不能為那個僧人斬斷疑情，而且還讓天下的僧人死在葛藤窠里（比喻陷入困境）。西峰禪師則不是這樣認為的。如果今天有人這樣問，就直接對他說：『狗舔熱油鐺。』

天界盛云（禪師名）：要

【English Translation】 English version: Old man Zhaozhou (referring to Zen Master Zhaozhou Congshen) is truly warm-hearted. A cup of coarse tea can verify whether your practice is up to par. Looking back at the broken bridge by the roadside, the white duckweed and red smartweed reflect the setting sun beautifully. (Zheweng Yan)

Go drink tea. The night rain urges the flowers to turn red, and the stamens are covered with raindrops. Swarms of bees chase the shadows of the flowers and fly around. I wonder how many bees know to return. Go drink tea. The thousand-year-old withered tree suddenly blooms. The cuckoo bird still cries blood in the middle of the night, and the noblemen ride horses with golden bridles, traveling in the spring breeze, making the journey seem even longer. (Baopu Lian)

I once heard that you are good at fishing using Ren Gong's (implying someone good at retiring) method. But how can it compare to fishing with a hook like the Crescent Moon over the West River (a type of Ci poetry)? Several times, fish and dragons could not swallow the hook. A sound of the Qiang flute comes from the cloud tower. How carefree and leisurely. Reel in the fishing line and gain freedom. Tut! (Dading Xin)

A monk asked Zhaozhou (referring to Zen Master Zhaozhou Congshen): 'All dharmas return to one, where does the one return to?' Zen Master Zhaozhou replied: 'I made a collar cloth shirt in Qingzhou, weighing seven pounds.'

Zhaojue Qin Yun (Zen Master's name): Maheśvara has three eyes. One sentence can clearly understand, just like rivers and seas eventually flow towards the ocean. Thousands of paths eventually converge on the same track. Although it is like this, there is something even more important. If someone asks where Jiangshan (place name) ultimately returns to, answer: 'Eat when hungry, sleep when sleepy.'

Yuansou Duan Yun (Zen Master's name): Zen Master Zhaozhou's words are good, but they do not respond to the immediate situation. Zen Master Zhongfeng does not think so. 'All dharmas return to one, where does the one return to?' In the fourth year of Zhida, there was a flood in the West Mountain, and three stone bridges were washed away overnight. The stone lion in front of the mountain gate roared loudly, and the mountains and rivers shook. You sleepy fellows, what do you know about east, west, north, and south?

Yangshan Qin Yun (Zen Master's name): Both Great Zhaozhou and Small Zhaozhou (referring to Zen Master Zhaozhou Congshen) have a red thread under their heels. When someone asks, they will be seen pulling east to patch west, talking about other things. Zen Master Daolin does not think so. 'All dharmas return to one, where does the one return to?' Give him thirty blows on the head. Although this is too hurtful, it can make people feel happy for a moment. Pick up the staff and say: 'Is there anyone who asks like this now?' Then, leaning on the staff, say: 'Let it go.'

Gaofeng Miao Yun (Zen Master's name): Zen Master Zhaozhou is ambiguous and cannot cut off the doubts of that monk, and also makes the monks of the world die in the kudzu vine nest (metaphor for being trapped in a difficult situation). Zen Master Xifeng does not think so. If someone asks this today, just say to him: 'A dog licks a hot oil pan.'

Tianjie Sheng Yun (Zen Master's name): Want

頭斫將去。要皮剝將去。要心刳將去。且喜沒個法子奈得白拈賊何。　弁山圓云。鷸蚌相持。俱落漁人之手。

編擗曾挨老古錐。七斤衫重幾人知。而今拋向西湖裡。下載清風付與誰。(翠峰顯)

問來親切布衫酬。指出青州是舊遊。皓月當空沉巨浸。鯨鯢無奈不吞鉤。(照覺總)

夜半墨漆黑。捉得一個賊。點火照來看。元是王大伯。(鼓山圭)

等閑提起七斤衫。多少禪流著意參。盡向青州作窠窟。不知春色在江南。(運庵巖)

鑊湯無冷地。黃河輥底流。金剛難插㭰。腦後掛燈毬。(或庵體)

四面洪濤萬丈深。上天無路地無門。箇中有理應難訴。不是愁人也斷魂。(高峰妙)

斧爛柯消局未殘。天香吹鶴下瑤壇。滿盤黑白輕翻轉。拂袖蒼梧玉珮寒。(中峰本)

周德者可以自守。周利者可以普濟。連盤托出有誰相契。鮮花膩草翠梧丹桂。(天奇瑞)

長江影浸一天秋。霜葉颼颼風骨愁。野老忽歌新水令。浪花驚起月邊鷗。(即念現)

趙州因真定帥王公𢹂諸子入院。師坐而問曰大王會么。曰不會。師曰自小持齋身已老。見人無力下禪床。王愈加禮重。翌日令客將傳語。師下禪床受之。侍者曰。和尚見大王來不下禪床。今日將軍來為什麼卻下禪

【現代漢語翻譯】 現代漢語譯本： 頭被砍掉，皮被剝掉，心被挖掉。可喜的是，沒有任何辦法能奈何得了這個白白偷東西的賊啊！弁山圓云（Bian Shan Yuan Yun）說：『鷸蚌相持，俱落漁人之手。』（比喻雙方相持不下，結果兩敗俱傷，讓第三者得利）

編織縫補的衣服曾被老古錐（指有經驗的禪師）穿過，七斤重的布衫有幾人知道它的價值？如今把它拋向西湖裡，這清風要託付給誰呢？（翠峰顯）

問話親切，用布衫來酬謝。指出青州是舊遊之地。皓月當空，沉入巨大的水域。鯨鯢（大魚）也無可奈何，無法吞下魚鉤。（照覺總）

半夜裡一片漆黑，捉住了一個賊。點火照亮一看，原來是王大伯。（鼓山圭）

隨便提起七斤衫，多少禪宗修行者都著意參究。都跑到青州去做安身之所，卻不知道春色就在江南。（運庵巖）

鑊湯（沸水）沒有冷卻的地方，黃河在水底翻滾流動。金剛也難以插入，腦後掛著燈籠。（或庵體）

四面都是萬丈深的洪水，上天無路，入地無門。其中的道理實在難以訴說，不是憂愁的人也會肝腸寸斷。（高峰妙）

斧頭爛了，棋局還沒下完。天香吹拂，仙鶴降臨瑤壇。滿盤黑白棋子輕輕翻轉，拂袖而去，蒼梧山上的玉珮寒冷。（中峰本）

周德（普遍的德行）可以用來自我修養，周利（普遍的利益）可以用來普度眾生。連盤托出，有誰能心領神會？鮮花、肥膩的草、翠綠的梧桐、紅色的桂花。（天奇瑞）

長江的倒影浸染著整個秋天，霜葉飄落，風骨令人憂愁。鄉下老翁忽然唱起《新水令》，浪花驚起，月亮旁邊的海鷗飛走了。（即念現）

趙州（Zhaozhou）禪師因為真定（Zhen Ding）的帥王公（Wang Gong）帶著兒子們來到寺院，禪師坐著問：『大王會么？』王公說：『不會。』禪師說：『從小持齋，身體已經老了，見人沒有力氣下禪床。』王公更加禮敬。第二天，讓客人傳話，禪師下禪床接受。侍者說：『和尚見大王來不下禪床，今天將軍來為什麼卻下禪床？』

【English Translation】 English version: The head is chopped off, the skin is peeled off, and the heart is dug out. Fortunately, there is no way to deal with this thief who steals for nothing! Bian Shan Yuan Yun said: 'The snipe and the clam grapple, both fall into the hands of the fisherman.' (Metaphor for both sides being deadlocked, resulting in both sides losing and benefiting a third party)

The patched-up robe was once worn by an old master (referring to an experienced Zen master). How many people know the value of the seven-pound cloth robe? Now it is thrown into West Lake, to whom will this refreshing breeze be entrusted? (Cui Feng Xian)

The question is kind, and the cloth robe is used as a reward. Pointing out that Qingzhou is a place of old travels. The bright moon hangs in the sky, sinking into the vast waters. Even the whales and sharks are helpless and cannot swallow the hook. (Zhao Jue Zong)

In the middle of the night, it is pitch black, and a thief is caught. Light a fire to see, it turns out to be Uncle Wang. (Gu Shan Gui)

Casually mentioning the seven-pound robe, how many Zen practitioners are intently studying it. They all run to Qingzhou to make a nest, but they don't know that the spring scenery is in Jiangnan. (Yun An Yan)

There is no cold place in the cauldron of boiling water, and the Yellow River rolls and flows at the bottom. Even the Vajra is difficult to insert, with a lantern hanging behind the head. (Huo An Ti)

All around are ten-thousand-foot-deep floods, with no way to heaven and no door to earth. The truth in it is really difficult to tell, and even those who are not worried will be heartbroken. (Gao Feng Miao)

The axe is rotten, the game is not finished. Heavenly fragrance blows, and cranes descend to the Jade Altar. The black and white pieces on the board are lightly turned over, and with a flick of the sleeve, the jade pendant on Mount Cangwu is cold. (Zhong Feng Ben)

Universal virtue can be used for self-cultivation, and universal benefit can be used to save all beings. Presenting the whole plate, who can understand? Fresh flowers, greasy grass, green parasol trees, and red osmanthus. (Tian Qi Rui)

The reflection of the Yangtze River soaks the entire autumn, the frost leaves fall, and the spirit is sad. The old country man suddenly sings 'New Water Tune', the waves are startled, and the seagulls beside the moon fly away. (Ji Nian Xian)

Zen Master Zhaozhou, because Commander Wang Gong of Zhen Ding brought his sons to the temple, the Zen master sat and asked: 'Does the Great King understand?' Wang Gong said: 'I don't understand.' The Zen master said: 'Since I was young, I have been holding fast to the precepts, and my body is old. I don't have the strength to get off the Zen bed when I see people.' Commander Wang became even more respectful. The next day, he asked a guest to convey a message, and the Zen master got off the Zen bed to receive it. The attendant said: 'When the Abbot saw the Great King, he did not get off the Zen bed. Why did he get off the Zen bed today when the General came?'

床。師曰。非汝所知。第一等人來禪床上接。中等人來下禪床接。下等人來三門外接。

跏趺迎上客。曲錄對旌幢。不是家風別。他居禮義鄉。(西巖惠)

折腳禪床接斷薪。猶堪偃首揖高賓。明知列土熏天富。難鬥他家徹骨貧。(石溪月)

人王爭似法王尊。不下禪床接上根。休說君臣猶有間。入山先要主賓分。(月坡明)

趙州因侍者報大王來也。師曰萬福大王。曰未到。師曰又道來也。

黃龍南云。頭頭漏泄。罕遇仙陀。侍者祇解報客。不知身在帝鄉。趙州入草求人。不覺渾身泥水。　白雲端云。侍者雖然罔措。爭奈王令已行。王令既行。則海晏河清一句作么生道。野老不知堯舜力。鼕鼕打鼓祭江神。　徑山琇云。侍者報客不知客是何人。趙州蝦為子屈。不覺打失眼睛。且道徑山恁么意在於何。巡人犯夜。　佛日晰云。今日御駕親臨。設有侍者報萬歲來也。便與劈面掌云。莫誑山僧好。何故。天威不違顏咫尺。何曾少間至尊前。

報客傳言信已通。叉手低頭便鞠躬。對面一雙青白眼。當頭蹉過住山翁。(楚安方)

驥子駑駘滿道途。皮毛誰敢辨精粗。若無伯樂當時鑒。失卻追風千里駒。(慈受深)

許由臨溪洗耳。巢父不飲牛水。侍者親入帝鄉。趙州祇在草

【現代漢語翻譯】 現代漢語譯本 床。趙州禪師說：『這不是你們所能理解的。』第一等的人來，（我）在禪床上迎接；中等的人來，（我）下禪床迎接；下等的人來，（我）在山門外迎接。

『結跏趺坐迎接尊貴的客人，恭敬地對待使者的旌旗儀仗。如果不是獨特的家風，又怎能在其他地方講究禮儀呢？』（西巖惠禪師）

『一張斷了腿的禪床迎接來訪的隱士，仍然可以靠著床頭致意高貴的賓客。即使知道擁有土地和財富的人多麼顯赫，也難以與他家徹底的貧窮相比。』（石溪月禪師）

『人間的君王怎能與佛法的君王相比？不下禪床迎接具有上等根器的人。不要說君臣之間還有隔閡，進入山門首先要分清主客。』（月坡明禪師）

趙州禪師因為侍者報告說大王來了，禪師說：『萬福大王。』侍者說：『還沒到。』禪師說：『又說來了。』

黃龍南禪師說：『處處泄露天機，難得遇到仙陀（Xiāntuó，指稀有的人）。』侍者只懂得報告客人，不知道自己身在帝鄉（dìxiāng，指佛國）。趙州禪師在草叢中尋找人，不知不覺弄得渾身泥水。

白雲端禪師說：『侍者雖然不知所措，但王令已經施行。王令既然施行，那麼『海晏河清』這句話該怎麼說呢？鄉野老翁不知道堯舜的力量，只是咚咚地敲鼓祭祀江神。』

徑山琇禪師說：『侍者報告客人，卻不知道客人是什麼人。趙州禪師像蝦一樣爲了兒子而彎腰，不知不覺打掉了自己的眼睛。那麼徑山禪師的意思在哪裡呢？就像巡邏的人在夜裡巡邏一樣。』

佛日晰禪師說：『今天皇帝親自駕臨，如果有個侍者報告說萬歲來了，就劈頭蓋臉地給他一巴掌，說：『不要欺騙老僧！』為什麼呢？天子的威嚴近在咫尺，何曾有片刻離開過至尊面前？』

『報告客人，傳達資訊已經暢通，雙手合十，低頭鞠躬。面對一雙青白色的眼睛，當面錯過了住山的禪師。』（楚安方禪師）

『駿馬和劣馬布滿了道路，誰敢分辨它們的優劣？如果沒有伯樂當時的鑑別，就會失去那追風的千里馬。』（慈受深禪師）

許由（Xǔ Yóu，傳說中的隱士）在溪邊洗耳朵，巢父（Cháofǔ，傳說中的隱士）不讓牛飲用洗過的水。侍者親自進入帝鄉，趙州禪師卻只在草叢中。

【English Translation】 English version The master said, 'This is not something you can understand.' When the best people come, I receive them on the meditation bed; when the average people come, I receive them down from the meditation bed; when the worst people come, I receive them outside the three gates.

'Sitting in full lotus posture to welcome honored guests, respectfully facing the flags and banners of the envoys. If it were not for a unique family tradition, how could one emphasize etiquette in other places?' (Zen Master Xiyan Hui)

'A meditation bed with a broken leg welcomes a visiting recluse, still able to lean against the headrest to greet a noble guest. Even knowing how magnificent those with land and wealth are, it's hard to compete with his family's thorough poverty.' (Zen Master Shixi Yue)

'How can a human king compare to the king of Dharma? Not descending from the meditation bed to receive those with superior roots. Don't say there is still separation between ruler and subject; upon entering the mountain, one must first distinguish between host and guest.' (Zen Master Yuepo Ming)

Because the attendant reported that the Great King had arrived, Zen Master Zhaozhou said, 'Ten thousand blessings to the Great King.' The attendant said, 'He has not yet arrived.' The master said, 'Then he is coming.'

Zen Master Huanglong Nan said, 'Everywhere leaking the secret, rarely encountering a Xiāntuó (仙陀, referring to a rare person).' The attendant only knows how to report guests, not knowing that he himself is in the dìxiāng (帝鄉, the land of the Buddha). Zen Master Zhaozhou seeks people in the grass, unknowingly covering himself in mud.

Zen Master Baiyun Duan said, 'Although the attendant is at a loss, the king's decree has already been carried out. Since the king's decree has been carried out, then how should one say the phrase 'the sea is calm and the river is clear'? The old peasant does not know the power of Yao and Shun, only beating the drum to worship the river god.'

Zen Master Jingshan Xiu said, 'The attendant reports the guest, but does not know who the guest is. Zen Master Zhaozhou, like a shrimp, bends over for his son, unknowingly knocking out his own eyes. So where is Zen Master Jingshan's intention? It's like a patrolman patrolling at night.'

Zen Master Fouri Xi said, 'Today the emperor is personally arriving. If an attendant reports that 'Long live the Emperor' has arrived, then slap him in the face and say, 'Don't deceive this old monk!' Why? The emperor's majesty is close at hand, never for a moment leaving the presence of the Supreme One.'

'Reporting the guest, the message has been communicated, hands folded, head bowed. Facing a pair of blue and white eyes, missing the abbot of the mountain right in front of you.' (Zen Master Chu'an Fang)

'Fine steeds and inferior horses fill the road, who dares to distinguish their quality? If there were no Bole (伯樂, a legendary judge of horses) to judge them at that time, the thousand-mile horse that chases the wind would be lost.' (Zen Master Cishou Shen)

Xǔ Yóu (許由, a legendary hermit) washes his ears by the stream, Cháofǔ (巢父, a legendary hermit) does not let his ox drink the washed water. The attendant personally enters the land of the Buddha, but Zen Master Zhaozhou only stays in the grass.

里。(南巖勝)

來也宮殿隨身。去也笙歌滿路。侍者白頭如新。趙州傾蓋如故。(別峰印)

春山倒影一江紅。鶯柳情多戀玉驄。莫恨不工仙子筆。祇緣身在畫圖中。(白巖符)

趙州到一庵主處問有么有么。主豎起拳頭。師曰水淺不是泊舟處。便行。又到一庵主處問有么有么。主亦豎起拳頭。師曰。能縱能奪。能殺能活。便作禮。

支提愛云。趙州祇見錐頭利。　云居舜云。趙州當時甚生意氣。雖然如是。要且鼻孔在二庵主手裡。　龍門遠云。庵主一等豎拳。趙州因甚肯一個不肯一個。要識趙州么。拍禪床左邊一下。要識二庵主么。拍禪床右邊一下。良久云。易開終始口。難保歲寒心。　溈山果云。泣露千般草。吟風一樣松。為甚麼肯一個不肯一個。者里見得透。釋迦不先彌勒不后。坐斷要津天長地久。茍或不然。為你下個註腳。良久云。若不如是。爭知如是。　昭覺勤云。佛祖命脈。列聖鉗錘。換斗移星。驚天動地。有般漢未出窠窟。祇管道舌頭在趙州口裡。殊不知自己性命已屬他人。若能握向上綱宗。與二庵主相見。便可以定龍蛇別緇素。正好著力。還知趙州落處么。切忌顢頇。　理安洸云。鴛鴦繡出從君看。不把金針度與人。　蓮柎䇿云。趙州著緉草鞋到處行腳。不怕疑殺人。乃

【現代漢語翻譯】 里。(南巖勝)

來也宮殿隨身。去也笙歌滿路。侍者白頭如新。趙州傾蓋如故。(別峰印)

春山倒影一江紅。鶯柳情多戀玉驄。莫恨不工仙子筆。祇緣身在畫圖中。(白巖符)

趙州(Zhaozhou, 唐代禪師)到一庵主(an abbot of a small temple)處問有么有么。主豎起拳頭。師曰水淺不是泊舟處。便行。又到一庵主(an abbot of a small temple)處問有么有么。主亦豎起拳頭。師曰。能縱能奪。能殺能活。便作禮。

支提(Zhi Ti, 山名)愛云。趙州(Zhaozhou, 唐代禪師)祇見錐頭利。　云居舜云。趙州(Zhaozhou, 唐代禪師)當時甚生意氣。雖然如是。要且鼻孔在二庵主(two abbots of small temples)手裡。　龍門遠云。庵主(abbot of a small temple)一等豎拳。趙州(Zhaozhou, 唐代禪師)因甚肯一個不肯一個。要識趙州(Zhaozhou, 唐代禪師)么。拍禪床左邊一下。要識二庵主(two abbots of small temples)么。拍禪床右邊一下。良久云。易開終始口。難保歲寒心。　溈山果云。泣露千般草。吟風一樣松。為甚麼肯一個不肯一個。者里見得透。釋迦(Sakyamuni, 佛教創始人)不先彌勒(Maitreya, 未來佛)不后。坐斷要津天長地久。茍或不然。為你下個註腳。良久云。若不如是。爭知如是。　昭覺勤云。佛祖(Buddha and Patriarchs)命脈。列聖鉗錘。換斗移星。驚天動地。有般漢未出窠窟。祇管道舌頭在趙州(Zhaozhou, 唐代禪師)口裡。殊不知自己性命已屬他人。若能握向上綱宗。與二庵主(two abbots of small temples)相見。便可以定龍蛇別緇素。正好著力。還知趙州(Zhaozhou, 唐代禪師)落處么。切忌顢頇。　理安洸云。鴛鴦繡出從君看。不把金針度與人。　蓮柎䇿云。趙州(Zhaozhou, 唐代禪師)著緉草鞋到處行腳。不怕疑殺人。乃

【English Translation】 Here. (Nan Yan Sheng)

Coming, palaces follow. Going, songs and music fill the road. The attendant's white hair is like new. Zhaozhou's (Zhaozhou, a Chan master of the Tang Dynasty) acquaintance is like old. (Biefeng Yin)

The reflection of spring mountains is red in the river. Orioles and willows are affectionate, reluctant to part with the jade-green horse. Don't hate the fairy's brush for its lack of skill. It's just because you are in the painting. (Baiyan Fu)

Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) went to an abbot of a small temple's place and asked, 'Is there anything? Is there anything?' The abbot raised his fist. The master said, 'The water is too shallow, not a place to moor a boat.' Then he left. He went to another abbot of a small temple's place and asked, 'Is there anything? Is there anything?' The abbot also raised his fist. The master said, 'Able to release, able to seize. Able to kill, able to give life.' Then he bowed.

Zhi Ti (Zhi Ti, name of a mountain) loves clouds. Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) only sees the sharpness of an awl. Yunju Shun said, 'Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) was very spirited at that time. Although it is so, his nostrils are still in the hands of the two abbots of small temples.' Longmen Yuan said, 'The abbots of small temples equally raised their fists. Why did Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) approve of one and not the other? Do you want to know Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty)? Slap the left side of the meditation bed once. Do you want to know the two abbots of small temples? Slap the right side of the meditation bed once.' After a long while, he said, 'Easy to open the mouth at the beginning and the end, difficult to maintain the heart in the cold years.' Weishan Guo said, 'Tears of dew on thousands of grasses, the same pine trees sing in the wind. Why approve of one and not the other? If you see through this, Sakyamuni (Sakyamuni, founder of Buddhism) is not before, Maitreya (Maitreya, the future Buddha) is not after. Sitting firmly at the crucial point, heaven and earth last forever. If not, I will give you a footnote.' After a long while, he said, 'If it is not like this, how would you know it is like this?' Zhaojue Qin said, 'The lifeblood of the Buddhas and Patriarchs, the pliers and hammers of the successive sages, changing the stars, shaking the heavens and earth. Some fellows have not yet left their nests, only saying that the tongue is in Zhaozhou's (Zhaozhou, a Chan master of the Tang Dynasty) mouth. They do not know that their own lives already belong to others. If they can grasp the upward principle, and meet the two abbots of small temples, then they can determine dragons and snakes, distinguish monks and laymen. It is a good time to put in effort. Do you know where Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) falls? Be careful not to be muddleheaded.' Li'an Guang said, 'The mandarin ducks are embroidered for you to see, but I will not pass the golden needle to others.' Lianfu Ce said, 'Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) wears straw sandals and travels everywhere, not afraid of causing people to doubt.' Then

向二庵主手裡納敗闕。顧左右云。甚處是伊納敗闕處。兩行孤雁撲地高飛。一對鴛鴦池邊獨立。　云庵悅云。水淺不是泊舟處。言中有響。能縱能奪便禮拜。句里藏鋒。如今有般無主孤魂。祇管較得較失。不惟蹉過古人。亦乃埋沒自己。還知落處么。大冶精金應無變色。

問答元來總一般。當頭一著莫顢頇。將軍自有嘉聲在。不得封侯也是閑。(佛跡昱)

無星秤子兩頭平。提起應須見得明。若向箇中爭分兩。知渠錯認定盤星。(佛性泰)

虎步龍驤遍九垓。會從平地起風雷。等閑喚出庵中主。便見千江水逆回。(佛心才)

換手捶胸哭老爺。棺材未出死屍斜。不如掘地深埋卻。管取來年吃嫩茄。(瞎堂遠)

閃爍旌旗驟往來。幾人遙望起疑猜。此時若得樊公腳。一蹋鴻門兩扇開。(無準范)

江北江南總帝畿。一輪化日照無私。邊笳卻在東風外。石女聽來笑滿眉。(無趣空)

短棹輕帆狎怒濤。東行西止得逍遙。去留不出蘆花岸。陸地追尋人自勞。(報恩琇)

江南絲柳迎風舞。嶺上青松帶露寒。世事近來多剝復。人人偏愛紫羅冠。(慧山海)

一樣豎拳兩樣酬。驢唇馬㭰沒來由。巫峽博得絲千丈。四海五湖下釣鉤。(法林音二)

單槍疋馬立功勛

【現代漢語翻譯】 現代漢語譯本 向二庵主（指代一位修行者）手裡認輸。環顧四周說：『哪裡是他讓我認輸的地方？』兩行孤雁突然落地又高飛，一對鴛鴦在池邊獨自站立。云庵悅（指代一位禪師）說：『水淺不是停船的地方。』話裡有話，能放能收才算合乎禮儀，句子里藏著鋒芒。現在有那些無主的孤魂，只管計較得失，不僅錯過了古人，也埋沒了自己。還知道落腳之處嗎？大冶煉出的精金應該不會變色。

問答本來都是一樣的，當頭一棒要清醒明白。將軍自有美名在，即使沒有封侯也很自在。（佛跡昱）

沒有星的秤子兩頭平衡，提起它應該看得明白。如果在這裡爭論份量，那就是錯誤地認定了秤盤上的定盤星。（佛性泰）

像老虎一樣邁步，像龍一樣飛騰，遍及九州大地，能從平地掀起風雷。隨便喚出庵中的主人，就能看到千江之水倒流。（佛心才）

換手捶胸哭老爺，棺材還沒擡出死屍就歪斜了。不如挖地深埋，保證來年能吃到嫩茄子。（瞎堂遠）

閃爍的旌旗快速往來，幾個人遠遠望去起了疑心。此時如果得到樊噲的腳力，一腳就能踢開鴻門宴的兩扇大門。（無準范）

江北江南都是皇帝的領地，一輪太陽照耀著，沒有偏私。邊塞的胡笳卻在東風之外，石女聽了也笑逐顏開。（無趣空）

短小的船槳，輕快的帆，在洶涌的波濤中嬉戲，向東向西，自由自在。離開與留下，都不超出蘆葦花的岸邊，在陸地上追尋的人，只是自己徒勞。（報恩琇）

江南的絲柳迎風起舞，嶺上的青松帶著露水，顯得寒冷。世事近來多變化，人人都偏愛紫羅冠。（慧山海）

一樣的豎起拳頭，卻有兩樣的回報，驢唇不對馬嘴，沒有道理。在巫峽博得千丈絲綢，在四海五湖放下釣鉤。（法林音二）

單槍匹馬立下功勛

【English Translation】 English version I surrender to the Second Abbot (referring to a practitioner). Looking around, I ask: 'Where is the place where he makes me surrender?' Two rows of wild geese suddenly land and fly high, a pair of mandarin ducks stand alone by the pond. Yun'an Yue (referring to a Zen master) says: 'Shallow water is not a place to moor a boat.' There is meaning in the words, being able to release and收才 is in accordance with etiquette, and there is sharpness hidden in the sentences. Now there are those ownerless wandering souls who only care about gains and losses, not only missing the ancients but also burying themselves. Do you still know where to settle down? The refined gold from Daye should not change color.

Questions and answers are originally the same; one must be clear-headed when facing the initial blow. A general naturally has a good reputation; even without being ennobled, he is still at ease. (Foji Yu)

A steelyard without stars is balanced at both ends; one should see clearly when lifting it. If one argues about the weight in this, then one has mistakenly identified the fixed star on the steelyard. (Foxing Tai)

Striding like a tiger and soaring like a dragon, reaching all over the nine realms, able to stir up wind and thunder from flat ground. Casually calling out the master of the hermitage, one can see the waters of a thousand rivers flowing backward. (Foxin Cai)

Switching hands to beat one's chest and cry for the master, the corpse is already crooked before the coffin is carried out. It is better to dig deep and bury it, ensuring that one can eat tender eggplants next year. (Xiatang Yuan)

Flickering banners rush back and forth, causing several people to look from afar with suspicion. If one could obtain Fan Kuai's footwork at this time, one kick would open the two doors of the Hongmen Banquet. (Wuzhun Fan)

Both Jiangbei and Jiangnan are the emperor's territory, and the sun shines impartially. The border's reed flute is outside the east wind, and the stone woman smiles broadly upon hearing it. (Wuqu Kong)

A short oar and a light sail play in the raging waves, going east and west, freely and at ease. Leaving and staying do not go beyond the shore of reed flowers; those who seek on land only labor in vain. (Baoen Xiu)

The silk willows of Jiangnan dance in the wind, and the green pines on the ridge are cold with dew. Worldly affairs have been changing a lot recently, and everyone favors the purple coronet. (Huishan Hai)

The same raised fist receives different rewards; like a donkey's lips to a horse's jaw, there is no reason. Winning a thousand feet of silk in the Wu Gorge, casting a fishing hook in the four seas and five lakes. (Falin Yin Er)

Accomplishing meritorious deeds single-handedly

。韜略雙全獨見君。薊北荊南齊定了。英名千古鎮河汾。

趙州因文遠在佛殿禮佛。師見以拄杖打一下曰作么。曰禮佛。師曰用禮作么。曰禮拜也是好事。師曰好事不如無。

中峰本云。文遠云禮佛也是好事。不妨頑軟。趙州云好事不如無。話墮了也。要知趙州老人話墮處么。待伊磕破腦門即向伊道。

文遠修行不落空。時時瞻禮紫金容。趙州拄杖雖然短。分破華山千萬重。(徑山杲)

祇知瞻禮紫金容。不覺腦門遭霹靂。平生心膽向人傾。相識還同不相識。(蒙庵聰)

趙州因僧問如何是趙州。師曰東門西門南門北門。

徑山杲云。者僧問趙州。趙州答趙州。得人一馬還人一牛。人平不語。水平不流。會么。受恩深處宜先退。得意濃時便好休。　天寧琦云。盡道者僧神通。跳趙州關不過。大丈夫漢當衆抉擇。未到弓折箭盡。即便拱手歸降。何不著一轉語。教他納款去。且道著得個甚麼語。　磬山修云。者僧設個問頭也甚奇怪。他未會。爭敢入虎穴捋虎鬚。道他會。爭肯恁么休去。

句里呈機劈面來。爍迦羅眼絕纖埃。東西南北門相對。無限輪槌擊不開。(翠峰顯)

四廓關閎鎮趙州。幾於城下起戈矛。將軍戰馬今何在。野草閒花滿地愁。(照覺總)

袖裡

【現代漢語翻譯】 現代漢語譯本： 韜略和才華都很出衆，只有您才能看到（事情的真相）。您平定了薊北和荊南兩地，您的英名將永遠鎮守著河汾地區。 趙州禪師因為文遠在佛殿里禮佛，禪師看見後用拄杖打了他一下，說：『你做什麼？』文遠說：『禮佛。』禪師說：『禮佛有什麼用？』文遠說：『禮拜也是好事。』禪師說：『好事不如無。』 中峰本禪師說：『文遠說禮佛也是好事，不妨稍微放鬆一下。趙州禪師說好事不如無，這話就說死了。』想要知道趙州老人的話錯在哪裡嗎？等他磕破腦門的時候就對他說。 文遠修行不會落空，時時瞻仰紫金色的佛像。趙州禪師的拄杖雖然短，卻能劈開華山千萬重。（徑山杲禪師） 只知道瞻仰紫金色的佛像，不覺得腦門遭到霹靂。平生心膽向人傾訴，相識了還如同不相識。（蒙庵聰禪師） 趙州禪師因為有僧人問：『如何是趙州？』禪師說：『東門、西門、南門、北門。』 徑山杲禪師說：『這個僧人問趙州，趙州回答趙州。得到別人一匹馬，還別人一頭牛。人平安的時候不說話，水平靜的時候不流動。明白嗎？受到恩惠深厚的地方應該先退讓，得意的時候就應該停止。』天寧琦禪師說：『都說這個僧人神通廣大，卻跳不過趙州禪師的關卡。大丈夫漢應該當眾決斷選擇，不到弓斷箭盡的時候，就拱手投降。為什麼不轉一句語，教他納款而去呢？且說應該用什麼話呢？』磬山修禪師說：『這個僧人設的問頭也很奇怪。說他不會，怎麼敢進入虎穴捋虎鬚？說他會，怎麼肯這樣罷休呢？』 句子里呈現機鋒迎面而來，像爍迦羅（Śakra，帝釋天）的眼睛一樣沒有絲毫塵埃。東西南北門相對，無數的輪槌也擊打不開。（翠峰顯禪師） 四面城墻關隘鎮守著趙州，幾乎在城下就要發起戰爭。將軍的戰馬如今在哪裡？只有野草閒花開滿了大地，令人感到憂愁。（照覺總禪師） 袖裡

【English Translation】 English version: With both strategy and talent, only you can see (the truth of things). You have pacified both Ji Bei (north of Ji County) and Jing Nan (south of Jing Prefecture). Your great name will forever guard the He Fen region (the area around the Yellow River and Fen River). Because Wen Yuan was worshipping the Buddha in the Buddha hall, Zhao Zhou (Joshu) Zen master saw him and struck him once with his staff, saying, 'What are you doing?' Wen Yuan said, 'Worshipping the Buddha.' The Zen master said, 'What's the use of worshipping?' Wen Yuan said, 'Worshipping is also a good thing.' The Zen master said, 'A good thing is not as good as nothing.' Zen Master Zhongfeng Ben said, 'Wen Yuan said that worshipping the Buddha is also a good thing, it doesn't hurt to relax a little. Zhao Zhou Zen master said that a good thing is not as good as nothing, this statement is too definitive.' Do you want to know where the old man Zhao Zhou went wrong? Wait until he cracks his head open and then tell him. Wen Yuan's practice will not be in vain, he constantly gazes upon the purple-gold Buddha image. Although Zhao Zhou Zen master's staff is short, it can split Mount Hua into millions of pieces. (Zen Master Jingshan Gao) Only knowing to gaze upon the purple-gold Buddha image, unaware that one's forehead is struck by lightning. Throughout life, one's heart and courage are poured out to others, yet acquaintance is like non-acquaintance. (Zen Master Meng'an Cong) Because a monk asked Zhao Zhou Zen master, 'What is Zhao Zhou?' The Zen master said, 'East gate, west gate, south gate, north gate.' Zen Master Jingshan Gao said, 'This monk asked Zhao Zhou, and Zhao Zhou answered Zhao Zhou. Receiving a horse from someone, returning an ox to them. People are silent when at peace, water does not flow when calm. Do you understand? One should retreat first from a place where one receives deep favor, and one should stop when one is at the height of success.' Zen Master Tianning Qi said, 'Everyone says this monk is magically powerful, but he cannot jump over Zhao Zhou Zen master's barrier. A great hero should make a decisive choice in public. Before the bow is broken and the arrows are exhausted, he should surrender with folded hands. Why not turn a phrase and teach him to submit? What phrase should be used?' Zen Master Qingshan Xiu said, 'The question set by this monk is also very strange. If he doesn't understand, how dare he enter the tiger's den and stroke the tiger's whiskers? If he does understand, why would he be willing to give up like this?' The opportunity presented in the sentence comes head-on, like Śakra's (Śakra, the lord of the devas in Buddhism) eyes, without the slightest dust. The east, west, south, and north gates face each other, and countless mallets cannot break them open. (Zen Master Cuifeng Xian) The four walls and passes guard Zhao Zhou, almost starting a war under the city. Where are the general's warhorses now? Only wild grass and idle flowers fill the ground, causing sorrow. (Zen Master Zhaojue Zong) Sleeves

金錘一擊開。東西南北絕纖埃。石橋南畔臺山路。報你遊人歸去來。(普融平)

南北東西老趙州。見人騎馬也騎牛。清風月下尋歸路。夫子門前問孔丘。(瞎堂遠)

趙州因僧問。初生孩兒還具六識也無。師曰急水上打毬子。后僧卻問投子。急水上打毬子意旨如何。子曰唸唸不停留。

法林音云。疋上不足。疋下有餘。

六識無功伸一問。作家曾共辨來端。茫茫急水打毬子。落處不停誰解看。(翠峰顯)

何謂識兮還具六。八萬四千殊不足。初生孩子尚喃喃。急水打毬攔口筑。(白雲端)

朝日茫茫打個毬。生來念念不停留。若知落地無軌跡。始會雲門六不收。(慈受深)

趙州因僧問和尚姓甚麼。師曰常州有。曰甲子多少。師曰蘇州有。

蘇州有。常州有。須信親言出親口。趙州古佛豈徒然。世界壞時渠不朽。若能於此究根源。決定面南看北斗。(翠峰顯)

常州有。蘇州有。咭嘹舌頭獅子吼。壽山高兮福海深。八十一分九個九。若能直下便回光。千古萬古名不朽。(佛鑒勤)

蘇州有與常州有。三月江南啼鷓鴣。堪笑有年無德漢。被人拶著強分疏。(退耕寧)

趙州問一座主講什麼經。曰講涅槃經。師曰問一段義得否。曰得。師以腳趯空

【現代漢語翻譯】 現代漢語譯本： 金錘一擊，打開了覺悟之門，東西南北再無一絲塵埃。沿著石橋南邊的臺山路，我告訴你遊人可以歸去了。（普融平） 老趙州啊，南北東西都一樣。看見別人騎馬，自己也騎牛。在清風明月下尋找歸途，卻在夫子門前向孔丘請教。（瞎堂遠） 趙州禪師因有僧人問：『剛出生的嬰兒是否具有六識（眼識、耳識、鼻識、舌識、身識、意識）？』趙州禪師回答說：『急流上打球。』後來，這個僧人又問投子禪師：『急流上打球是什麼意思？』投子禪師回答說：『唸唸不停留。』 法林音禪師說：『疋字上面不足，疋字下面有餘。』 六識無功，才有了這一問，有作為的禪師曾經共同辨別問題的開端。茫茫急流上打球，球的落處不停留，有誰能看透？（翠峰顯） 什麼是識？是否還具有六識？八萬四千種煩惱都不夠。剛出生的孩子還在喃喃自語，急流打球，攔住口不讓說話。（白雲端） 早晨的太陽照耀下，打著一個球。生來念念不停留。如果知道球落地后沒有軌跡，才明白雲門禪師的『六不收』（不容許，不許可，不接受，不放過，不饒恕，不理睬）。（慈受深） 趙州禪師問一位座主（講經的僧人）講什麼經。座主回答說：『講《涅槃經》。』趙州禪師說：『可以問一段經義嗎？』座主回答說：『可以。』趙州禪師用腳踢了一下天空。 蘇州有，常州有。一定要相信親口說出的話。趙州古佛難道是徒有虛名嗎？世界壞滅時他也不會朽壞。如果能在此處探究根源，一定可以面朝南看北斗星。（翠峰顯） 常州有，蘇州有。響亮的舌頭發出獅子吼。壽山高聳，福海深廣，八十一分佔了九個九。如果能當下迴光返照，千秋萬代名聲不朽。（佛鑒勤） 蘇州有，常州有。三月江南鷓鴣啼叫。可笑那些有年齡而無德行的人，被人逼迫著強行分辨。（退耕寧） 趙州禪師問一位座主講什麼經。座主回答說：『講《涅槃經》。』趙州禪師說：『可以問一段經義嗎？』座主回答說：『可以。』趙州禪師用腳踢了一下天空。

【English Translation】 English version: A strike of the golden hammer opens the gate. East, west, south, and north, not a speck of dust remains. Following the Taishan Road south of the stone bridge, I tell you, traveler, it's time to return. (Pu Rongping) Old Zhaozhou, north, south, east, and west, all the same. Seeing others ride horses, he also rides an ox. Seeking the way home in the clear breeze and moonlight, yet asking Confucius in front of the Master's gate. (Xia Tangyuan) Zen Master Zhaozhou asked a monk: 'Does a newborn child possess the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness)?' The Master said: 'Hitting a ball on rapid water.' Later, the monk asked Zen Master Touzi: 'What is the meaning of hitting a ball on rapid water?' Touzi said: 'Thoughts never cease.' Zen Master Falinyin said: 'The top of the character 疋 (pǐ) is insufficient, the bottom of the character 疋 has surplus.' The six consciousnesses are useless, hence this question arises. Accomplished Zen masters have together discerned the origin of the matter. Hitting a ball on the vast rapid water, where it lands never stops, who can see through it? (Cuifeng Xian) What is consciousness? Does it still possess the six consciousnesses? Eighty-four thousand afflictions are not enough. The newborn child is still murmuring, hitting a ball on rapid water, blocking the mouth to prevent speech. (Baiyun Duan) In the morning sun, hitting a ball. From birth, thoughts never cease. If you know that there is no trace of the ball after it lands, then you will understand Zen Master Yunmen's 'Six Non-Acceptances' (not allowing, not permitting, not accepting, not letting go, not forgiving, not paying attention). (Cishou Shen) Zen Master Zhaozhou asked a lecturer (a monk who lectures on scriptures) what scripture he was lecturing on. The lecturer replied: 'Lecturing on the Nirvana Sutra.' The Master said: 'May I ask about a passage of its meaning?' The lecturer replied: 'You may.' The Master kicked the sky with his foot. 'Suzhou has, Changzhou has.' You must believe the words spoken from one's own mouth. Is the ancient Buddha Zhaozhou merely a name? He will not decay when the world is destroyed. If you can investigate the root source here, you will surely face south and see the Big Dipper. (Cuifeng Xian) 'Changzhou has, Suzhou has.' A clear tongue roars like a lion. Mount Shou is high, and the Sea of Blessing is deep, eighty-one parts occupy nine nines. If you can immediately turn the light inward, your name will be immortal for thousands of years. (Fojian Qin) 'Suzhou has and Changzhou has.' The partridge cries in the Jiangnan region in the third month. Laughable are those who have age but no virtue, forced to distinguish when pressed. (Tuigeng Ning) Zen Master Zhaozhou asked a lecturer what scripture he was lecturing on. The lecturer replied: 'Lecturing on the Nirvana Sutra.' The Master said: 'May I ask about a passage of its meaning?' The lecturer replied: 'You may.' The Master kicked the sky with his foot.

吹一吹曰是什麼義。曰經中無此義。師曰。脫空謾語漢。此是五百力士揭石義也不識。

老宿代云。和尚瞞某甲瞞大眾。　翠峰顯別云。和尚慣得其便。

一趯方令地軸翻。一吹還又轉天關。講師不識圓陀義。空舍前山過後山。(圭堂居士)

揭石從來義不同。洪波深處逞神通。高標不在蘆花岸。隊隊雙雙趁曉風。(呆堂定)

趙州因僧問。久向趙州石橋。到來祇見略彴。師曰。汝祇見略彴。且不見石橋。曰如何是石橋。師曰度驢度馬。

城山洽云。老漢末後道個度驢度馬。是賞伊罰伊。者里勘破。一生參學事畢。不然。吃水也須防噎。

孤危不立道方高。入海還須釣巨鰲。堪笑同時灌溪老。解云劈箭亦徒勞。(翠峰顯)

異類渠行履。心真出語親。隨流自得妙。到岸不迷津。(天寧璉)

長鯨已壓浪頭飛。跛鱉橋邊尚碾泥。度馬度驢難解會。綠楊影里路東西。(地藏恩)

趙州因一僧曰。某甲從長安來。橫一條拄杖。不曾撥著一人。師曰自是大德拄杖短。僧無語。

同安顯別州云。老僧者里不曾見恁么人。又代僧云。也不短。　天童悟代云。某甲罪過。不意輕觸和尚。

法林音代禮三拜。

趙州因僧問十二時中如何用心。師曰。汝被十

【現代漢語翻譯】 現代漢語譯本： 有人問：『吹一吹』這句話是什麼意思？ 趙州禪師回答：『經書中沒有這個意思。』 提問者說：『禪師您在胡說八道。』 趙州禪師說：『這是五百力士揭石（指力大無窮）的意思，你也不懂！』

有老修行代替趙州禪師說：『和尚您瞞我，也瞞大眾。』 翠峰顯禪師另外解釋說：『和尚您習慣了這樣方便的說法。』

圭堂居士說：一腳踢去，好像地軸都翻轉了；一吹氣，好像天關又轉動了。講經的法師不明白圓陀陀的真義，只是空空地捨棄了眼前的山，又去追求身後的山。

呆堂定禪師說：揭石的意義從來就不同，要在洪波深處展現神通。高標不在蘆葦花盛開的岸邊，而是在成群結隊迎著曉風前進的地方。

趙州禪師因為有僧人問：『我久仰趙州石橋的大名，來到這裡，只見到一座簡陋的木橋。』 趙州禪師說：『你只看到了簡陋的木橋，卻沒看到真正的石橋。』 僧人問：『如何是石橋？』 趙州禪師說：『度驢度馬。』

城山洽禪師說：趙州老禪師最後說一句『度驢度馬』，這是賞他還是罰他呢？如果在這裡勘破了，一生參學的事就結束了。不然的話，喝水也要提防被噎著。

翠峰顯禪師說：孤立危難之處才能顯出道的高妙，入海還要釣起巨大的鰲。可笑的是同時代的灌溪老禪師，說劈箭的說法也是徒勞。

天寧璉禪師說：與衆不同的是他的行為，真心流露的是他的言語。隨順著水流自然能得到妙處，到達彼岸也不會迷失渡口。

地藏恩禪師說：巨大的鯨魚已經壓著浪頭飛躍，跛腳的鱉還在橋邊碾泥。度馬度驢難以理解，綠楊樹的影子下，道路分東西。

趙州禪師因為一個僧人說：『我從長安來，橫著一根拄杖，不曾碰到一個人。』 趙州禪師說：『那是你這大德的拄杖太短了。』 僧人無話可說。

同安顯禪師另外解釋說：『老僧我這裡不曾見過這樣的人。』 又代替僧人說：『也不短。』 天童悟禪師代替僧人說：『我罪過，沒想到輕輕地冒犯了和尚。』

法林音禪師代替僧人行了三個禮拜。

趙州禪師因為有僧人問：『十二時中如何用心？』 趙州禪師說：『你被十二時辰所困擾。』

English version: Someone asked: 'What is the meaning of 'blowing'?' Master Zhao Zhou replied: 'There is no such meaning in the scriptures.' The questioner said: 'You are talking nonsense.' Master Zhao Zhou said: 'This is the meaning of five hundred strong men lifting a stone (referring to immense strength), and you don't even understand that!'

An old practitioner, substituting for Master Zhao Zhou, said: 'The monk is deceiving me and deceiving the masses.' Chan Master Cui Feng Xian offered another explanation: 'The monk is used to such convenient sayings.'

Layman Gui Tang said: One kick seems to overturn the earth's axis; one breath seems to turn the heavenly gate again. The lecturer does not understand the true meaning of roundness, but emptily abandons the mountain in front of him and pursues the mountain behind him.

Chan Master Dai Tang Ding said: The meaning of lifting a stone has always been different; one must display supernatural powers in the depths of the great waves. The high standard is not on the shore where reeds bloom, but in the place where groups of people advance into the dawn wind.

Chan Master Zhao Zhou, because a monk asked: 'I have long admired the name of Zhao Zhou's stone bridge, but coming here, I only see a simple wooden bridge.' Chan Master Zhao Zhou said: 'You only see the simple wooden bridge, but you don't see the real stone bridge.' The monk asked: 'What is the stone bridge?' Chan Master Zhao Zhou said: 'Crossing donkeys and crossing horses.'

Chan Master Cheng Shan Qia said: The old Chan Master Zhao Zhou finally said 'crossing donkeys and crossing horses,' is this rewarding him or punishing him? If you understand this here, the matter of studying for a lifetime is over. Otherwise, you must be careful of choking even when drinking water.

Chan Master Cui Feng Xian said: Only in a solitary and dangerous place can the Tao's subtlety be revealed; one must also fish for giant Ao when entering the sea. It is laughable that the old Chan Master Guan Xi of the same era said that the saying of splitting an arrow is also in vain.

Chan Master Tian Ning Lian said: What is different is his behavior, and what is revealed from the heart is his speech. Following the flow naturally leads to wonderfulness, and reaching the shore will not lose the ferry.

Chan Master Di Zang En said: The giant whale has already leaped over the waves, and the lame turtle is still grinding mud by the bridge. Crossing donkeys and crossing horses is difficult to understand; under the shadows of the green willows, the road divides east and west.

Chan Master Zhao Zhou, because a monk said: 'I came from Chang'an, carrying a staff horizontally, and I haven't bumped into anyone.' Chan Master Zhao Zhou said: 'That's because your, Great Virtue's, staff is too short.' The monk was speechless.

Chan Master Tong An Xian explained separately: 'This old monk has never seen such a person here.' And substituting for the monk, said: 'It's not short either.' Chan Master Tian Tong Wu, substituting for the monk, said: 'I am guilty; I didn't expect to lightly offend the monk.'

Chan Master Fa Lin Yin performed three bows on behalf of the monk.

Chan Master Zhao Zhou, because a monk asked: 'How should one use the mind in the twelve periods of the day?' Chan Master Zhao Zhou said: 'You are troubled by the twelve periods of the day.'

【English Translation】 English version: Someone asked: 'What is the meaning of 'blowing'?' Master Zhao Zhou replied: 'There is no such meaning in the scriptures.' The questioner said: 'You are talking nonsense.' Master Zhao Zhou said: 'This is the meaning of five hundred strong men lifting a stone (referring to immense strength), and you don't even understand that!'

An old practitioner, substituting for Master Zhao Zhou, said: 'The monk is deceiving me and deceiving the masses.' Chan Master Cui Feng Xian offered another explanation: 'The monk is used to such convenient sayings.'

Layman Gui Tang said: One kick seems to overturn the earth's axis; one breath seems to turn the heavenly gate again. The lecturer does not understand the true meaning of roundness, but emptily abandons the mountain in front of him and pursues the mountain behind him.

Chan Master Dai Tang Ding said: The meaning of lifting a stone has always been different; one must display supernatural powers in the depths of the great waves. The high standard is not on the shore where reeds bloom, but in the place where groups of people advance into the dawn wind.

Chan Master Zhao Zhou, because a monk asked: 'I have long admired the name of Zhao Zhou's stone bridge, but coming here, I only see a simple wooden bridge.' Chan Master Zhao Zhou said: 'You only see the simple wooden bridge, but you don't see the real stone bridge.' The monk asked: 'What is the stone bridge?' Chan Master Zhao Zhou said: 'Crossing donkeys and crossing horses.'

Chan Master Cheng Shan Qia said: The old Chan Master Zhao Zhou finally said 'crossing donkeys and crossing horses,' is this rewarding him or punishing him? If you understand this here, the matter of studying for a lifetime is over. Otherwise, you must be careful of choking even when drinking water.

Chan Master Cui Feng Xian said: Only in a solitary and dangerous place can the Tao's subtlety be revealed; one must also fish for giant Ao when entering the sea. It is laughable that the old Chan Master Guan Xi of the same era said that the saying of splitting an arrow is also in vain.

Chan Master Tian Ning Lian said: What is different is his behavior, and what is revealed from the heart is his speech. Following the flow naturally leads to wonderfulness, and reaching the shore will not lose the ferry.

Chan Master Di Zang En said: The giant whale has already leaped over the waves, and the lame turtle is still grinding mud by the bridge. Crossing donkeys and crossing horses is difficult to understand; under the shadows of the green willows, the road divides east and west.

Chan Master Zhao Zhou, because a monk said: 'I came from Chang'an, carrying a staff horizontally, and I haven't bumped into anyone.' Chan Master Zhao Zhou said: 'That's because your, Great Virtue's, staff is too short.' The monk was speechless.

Chan Master Tong An Xian explained separately: 'This old monk has never seen such a person here.' And substituting for the monk, said: 'It's not short either.' Chan Master Tian Tong Wu, substituting for the monk, said: 'I am guilty; I didn't expect to lightly offend the monk.'

Chan Master Fa Lin Yin performed three bows on behalf of the monk.

Chan Master Zhao Zhou, because a monk asked: 'How should one use the mind in the twelve periods of the day?' Chan Master Zhao Zhou said: 'You are troubled by the twelve periods of the day.'

二時辰使。老僧使得十二時。

使得十二時辰。呼來卻教且去。倚官挾勢欺人。茫茫無本可據。(徑山杲)

鐘送黃昏雞報曉。趙州何用閑煩惱。裂破虛空作兩邊。古廟香爐出芝草。(雪庵瑾)

安帖邦鄉老趙州。時辰使得最風流。今朝有酒今朝醉。明日愁來明日憂。(野庵璇)

天來龍來。神來鬼來。風來雨來。驢來馬來。幾乎死了。一去不來。(漢關喻)

趙州在南泉井樓上打水次。見南泉過便抱柱懸卻腳曰相救相救。泉上胡梯曰。一二三四五。師少頃卻去禮謝曰。適來謝和尚相救。

昭覺勤云。一人將錯就錯。一人看樓打樓。雖然如是。父為子隱。直在其中。　徑山䇿云。趙州懸羊賣狗。南泉有年無德。作者去就當時。祇好拽翻梯子。教者漢一生蹭蹬。還知么。養子方知父慈。

等閑施設豈徒然。平地波瀾欲浸天。更向胡梯敲數下。免教失腳墮黃泉。(佛性泰)

趙州因在殿上過。乃喚侍者。者應諾。師曰好一殿功德。者無對。

殿上喚來先應諾。不知業識太茫茫。雖然功德已成就。怎奈當初不放光。(鼓山圭)

好一殿功德。總是過去佛。百福相嚴身。不使栴檀刻。日日香菸夜夜燈。看來當甚干蘿蔔。(徑山杲)

趙州因遊方時到臨濟

【現代漢語翻譯】 現代漢語譯本 二時辰使。老僧使得十二時。

使得十二時辰。呼來卻教且去。倚官挾勢欺人。茫茫無本可據。(徑山杲)

鐘送黃昏雞報曉。趙州何用閑煩惱。裂破虛空作兩邊。古廟香爐出芝草。(雪庵瑾)

安帖邦鄉老趙州。時辰使得最風流。今朝有酒今朝醉。明日愁來明日憂。(野庵璇)

天來龍來。神來鬼來。風來雨來。驢來馬來。幾乎死了。一去不來。(漢關喻)

趙州（Zhaozhou，禪師名）在南泉（Nanquan，禪師名）井樓上打水次。見南泉過便抱柱懸卻腳曰相救相救。泉上胡梯曰。一二三四五。師少頃卻去禮謝曰。適來謝和尚相救。

昭覺勤云（Zhaojue Qin Yun，禪師名）。一人將錯就錯。一人看樓打樓。雖然如是。父為子隱。直在其中。徑山䇿云（Jingshan Ce，禪師名）。趙州懸羊賣狗。南泉有年無德。作者去就當時。祇好拽翻梯子。教者漢一生蹭蹬。還知么。養子方知父慈。

等閑施設豈徒然。平地波瀾欲浸天。更向胡梯敲數下。免教失腳墮黃泉。(佛性泰)

趙州（Zhaozhou，禪師名）因在殿上過。乃喚侍者。者應諾。師曰好一殿功德。者無對。

殿上喚來先應諾。不知業識太茫茫。雖然功德已成就。怎奈當初不放光。(鼓山圭)

好一殿功德。總是過去佛。百福相嚴身。不使栴檀刻。日日香菸夜夜燈。看來當甚干蘿蔔。(徑山杲)

趙州（Zhaozhou，禪師名）因遊方時到臨濟（Linji，地名）

【English Translation】 English version Using two 'shichen' (a unit of time, approximately two hours). The old monk uses twelve 'shichen'.

Using twelve 'shichen'. Calling them to come, then telling them to leave. Relying on official power to bully people. Vaguely, there's no basis to rely on. (Jingshan Gao)

The bell sends off dusk, the rooster announces dawn. Zhaozhou (a Chan master) why bother with idle worries? Tearing open the void into two sides. From the ancient temple's incense burner, 'zhicao' (a kind of herb) emerges. (Xue'an Jin)

Peaceful and settled, old Zhaozhou (a Chan master) of the village. He uses time most elegantly. Today there is wine, today get drunk. Tomorrow's worries come, tomorrow worry. (Ye'an Xuan)

Heaven comes, dragon comes. Gods come, ghosts come. Wind comes, rain comes. Donkey comes, horse comes. Almost died. Once gone, never to return. (Han Guan Yu)

Zhaozhou (a Chan master) was drawing water at the well in Nanquan (a Chan master)'s place. Seeing Nanquan passing by, he hugged the pillar, suspended his feet, and said, 'Save me, save me!' Nanquan, on the ladder, said, 'One, two, three, four, five.' The master shortly went to thank him, saying, 'Just now, thank you, venerable monk, for saving me.'

Zhaojue Qin Yun (a Chan master) said: One person makes mistakes upon mistakes. One person watches the building, strikes the building. Although it is so, the father conceals for the son. Directly in the midst of it. Jingshan Ce (a Chan master) said: Zhaozhou hangs sheep and sells dog. Nanquan has age but no virtue. The author's going and staying at that time. It's best to overturn the ladder. The teacher's life is full of setbacks. Do you know? Only when you raise a child do you know a father's love.

Casual arrangements are not in vain. On flat ground, waves want to flood the sky. Further knock a few times on the ladder. Prevent losing your footing and falling into the Yellow Springs (hell). (Foxing Tai)

Zhaozhou (a Chan master) was passing by in the hall. Then he called the attendant. The attendant responded. The master said, 'What a hall of merit!' The attendant had no reply.

Called in the hall, first responding. Not knowing the 'ye shi' (karmic consciousness) is too vast. Although merit has already been achieved, how can it be helped that it didn't shine at the beginning? (Gushan Gui)

'What a hall of merit!' All are past Buddhas. A hundred blessings adorn the body. Not using sandalwood to carve. Day after day incense smoke, night after night lamps. Looking at it, what is it worth? A dried radish! (Jingshan Gao)

Zhaozhou (a Chan master), when traveling, arrived at Linji (a place name).

。才洗腳濟便問。如何是祖師西來意。師曰正值山僧洗腳。濟乃近前作聽勢。師曰。會即便會。啖啄作么。濟便歸方丈。師曰。三十年行腳。今日錯為人下注腳。

法雲秀云。眾中商量道。趙州不識臨濟作賊卻。為他下個註腳。臨濟當時作聽勢。何不劈耳便掌。若恁么商量。何曾夢見趙州識得臨濟。殊不知兩個儘是老賊。須知一個好手。敢問諸人那個是好手。　教忠光云。臨濟有驗人眼。趙州又飽藂林。等閑略露風規。自然頭正尾正。還會么。若不得。流水還應過別山。

洗腳處更不安排。側聆時非是啖啄。趙州臨濟二老人。相見何勞下注腳。(鼓山圭)

一人眼似鼓椎。一人頭如木杓。兩個老不識羞。至今無處安著。(徑山杲)

趙州因僧辭。乃問甚處去。曰雪峰去。師曰。雪峰忽問汝。和尚有何言句。汝作么生道。曰卻請和尚道。師曰冬即寒夏即熱。又問。忽更問汝畢竟事。又作么生。僧無語。師代曰。某甲親從趙州來。不是傳語漢。其僧後到雪峰。峰問甚處來。曰趙州來。峰問趙州有何言句。僧舉前話。峰曰須是我趙州始得。

玄沙備聞乃云。大小趙州。敗闕也不知。　云居錫云。甚處是趙州敗闕處。若檢點得出。是上座眼。

趙州見僧來便面壁書梵字。僧展坐具禮三拜

【現代漢語翻譯】 現代漢語譯本：才洗完腳，濟便問道：『如何是祖師西來意？』（什麼是達摩祖師從西方來到中國的真正意圖？）師父說：『正值山僧洗腳。』濟便走近做出傾聽的姿勢。師父說：『會即便會，啖啄作么？』（領會了就領會了，還裝模作樣幹什麼？）濟便回到方丈。師父說：『三十年行腳，今日錯為人下注腳。』（三十年雲遊四方，今天卻錯誤地為別人做了註解。）

法雲秀云，眾僧商量道：『趙州不識臨濟作賊卻，為他下個註腳。臨濟當時作聽勢，何不劈耳便掌？』（趙州不認識臨濟，反倒為他做了註解。臨濟當時做出傾聽的姿勢，為什麼不直接給他一巴掌？）若恁么商量，何曾夢見趙州識得臨濟。殊不知兩個儘是老賊。（如果這樣商量，哪裡能夢見趙州認識臨濟？殊不知他們兩個都是老賊。）須知一個好手。敢問諸人那個是好手？（要知道什麼是高手。敢問各位，哪個是高手？）

教忠光云：『臨濟有驗人眼，趙州又飽藂林。等閑略露風規，自然頭正尾正。』（臨濟有檢驗人的眼力，趙州又飽經叢林生活。隨便稍微顯露一點風範，自然頭正尾正。）還會么？若不得，流水還應過別山。（明白了嗎？如果不明白，流水還會流過別的山。）

洗腳處更不安排，側聆時非是啖啄。趙州臨濟二老人，相見何勞下注腳。（在洗腳的地方更不需要安排什麼，側耳傾聽時並非是裝模作樣。趙州和臨濟兩位老人家，相見何必多此一舉下註解。）(鼓山圭)

一人眼似鼓椎，一人頭如木杓。兩個老不識羞，至今無處安著。（一個人的眼睛像鼓槌，一個人的頭像木勺。兩個老傢伙不知羞恥，至今無處安身。）(徑山杲)

趙州因僧辭，乃問甚處去？曰雪峰去。（趙州因為有僧人辭別，就問他去哪裡？僧人說去雪峰。）師曰：『雪峰忽問汝，和尚有何言句？汝作么生道？』（師父說：『雪峰忽然問你，和尚有什麼言句？你準備怎麼說？』）曰：『卻請和尚道。』（僧人說：『就請和尚說。』）師曰：『冬即寒夏即熱。』（師父說：『冬天就寒冷，夏天就炎熱。』）又問：『忽更問汝畢竟事，又作么生？』（又問：『如果再問你究竟的事情，又準備怎麼說？』）僧無語。（僧人無話可說。）師代曰：『某甲親從趙州來，不是傳語漢。』（師父代替他說：『我親自從趙州來，不是傳話的人。』）其僧後到雪峰，峰問甚處來？曰趙州來。（那個僧人後來到了雪峰，雪峰問他從哪裡來？僧人說從趙州來。）峰問趙州有何言句？僧舉前話。（雪峰問趙州有什麼言句？僧人舉了之前的話。）峰曰：『須是我趙州始得。』（雪峰說：『必須是我趙州才行。』）

玄沙備聞乃云：『大小趙州，敗闕也不知。』（玄沙備聽說后說：『這麼大的趙州，失敗了也不知道。』）云居錫云：『甚處是趙州敗闕處？若檢點得出，是上座眼。』（云居錫說：『哪裡是趙州失敗的地方？如果能檢查出來，那就是上座的眼力。』）

趙州見僧來便面壁書梵字。僧展坐具禮三拜。（趙州看見僧人來，就面壁書寫梵文。僧人展開坐具，禮拜三次。）

【English Translation】 English version: Just after washing his feet, Ji asked, 'What is the meaning of Bodhidharma's (祖師) coming from the West?' (祖師西來意 - the original intention of the Zen patriarch Bodhidharma's arrival from India). The master said, 'Precisely when this monk is washing his feet.' Ji then approached and made a listening gesture. The master said, 'If you understand, then understand. Why pretend to chew?' (啖啄作么 - Dantuo zuo mo? - Why pretend to chew, implying why feign understanding?). Ji then returned to his room. The master said, 'Thirty years of traveling, today I mistakenly annotated for someone else.' (錯為人下注腳 - cuò wèi rén xià zhù jiǎo - mistakenly provided an explanation for someone else).

Fayun (法雲) and Xiuyun (秀云), the monks discussed, 'Zhao Zhou (趙州) didn't recognize Linji (臨濟) acting like a thief, yet he annotated for him. When Linji made a listening gesture, why not slap him across the face?' If they discuss it like this, how could they ever dream of Zhao Zhou recognizing Linji? Little do they know that both are old thieves. One must know a good hand. May I ask everyone, who is the good hand?

Jiaozhong Guang (教忠光) said, 'Linji has the eye to test people, and Zhao Zhou is well-versed in monastic life. Casually revealing a bit of style, naturally the head is straight and the tail is straight.' (頭正尾正 - tóu zhèng wěi zhèng - the head is straight and the tail is straight, meaning everything is in order). Do you understand? If not, the flowing water will still pass over another mountain.

No further arrangements are needed at the foot-washing place; the listening gesture is not pretense. The two old men, Zhao Zhou and Linji, why bother annotating when they meet? (Gu Shan Gui (鼓山圭))

One's eyes are like drumsticks, another's head is like a wooden ladle. Two old men without shame, still have nowhere to settle down. (Jing Shan Gao (徑山杲))

Zhao Zhou, because a monk was leaving, asked, 'Where are you going?' The monk said, 'To Xuefeng (雪峰).' The master said, 'If Xuefeng suddenly asks you, 'What words does the abbot have?' How will you answer?' The monk said, 'Please, let the abbot say.' The master said, 'Winter is cold, summer is hot.' He then asked, 'If he further asks you about the ultimate matter, what will you say?' The monk was speechless. The master replied for him, 'I came personally from Zhao Zhou, not as a messenger.' The monk later arrived at Xuefeng, who asked, 'Where did you come from?' The monk said, 'From Zhao Zhou.' Xuefeng asked, 'What words does Zhao Zhou have?' The monk repeated the previous conversation. Xuefeng said, 'It must be my Zhao Zhou who can do that.'

Xuan Sha Bei (玄沙備) heard this and said, 'Such a great Zhao Zhou, he doesn't even know he has failed.' Yunju Xi (云居錫) said, 'Where is Zhao Zhou's failure? If you can point it out, you have the eye of a senior monk.'

Zhao Zhou, seeing a monk arrive, immediately faced the wall and wrote Sanskrit characters. The monk spread his sitting cloth and bowed three times.

。師轉身。僧收坐具出去。師曰苦苦。僧呵呵大笑。

苦苦。向誰語發機。要是千鈞弩。三十三天撲帝鐘。大地山河俱作舞。(典牛游)

苦中樂。樂中苦。趙州者僧俱欠悟。直饒頓徹根源。也是泥里洗土。(佛照光)

不昧當陽第一籌。臨機拳趯不輕酬。焦磚打著連底凍。赤眼撞著火柴頭。(掩室開)

趙州在南泉作爐頭。值普請摘菜。乃在堂內叫曰。救火救火。大眾一齊到僧堂。師乃閉卻門。眾無語。泉乃拋鑰匙從囪入。師便開門。

義山訥云。我不學南泉益油添薪。當時見他閉卻門。拈土塊就門上書兩個封字。要他趙州至今出身無計。

趙州到黃檗。檗見來便閉卻方丈門。師乃把火於法堂內。叫曰救火救火。檗開門捉住曰道道。師曰賊過後張弓。

保福展云。黃檗有頭無尾。趙州有尾無頭。　五祖戒云。黃檗祇會買賤不會賣貴。趙州因禍致福。　翠峰顯云。直是好笑。笑須三十年。忽有個衲僧問笑個甚麼。笑賊過後張弓。　南堂欲云。重門擊柝。黃檗過於堤防。嚙鏃破關。趙州慣得其便。雖然兩不相傷。笑破翠峰鼻孔。　古南門云。雪竇好一笑。祇是不合隨趙州語脈走。畢竟如何。賊賊。

一擒一縱二施能。戟去槍來兩陣陳。彼此機關誰委悉。至今疑殺李將

【現代漢語翻譯】 現代漢語譯本： 老師轉過身。僧人收拾好坐具出去了。老師說：『苦啊苦啊。』僧人呵呵大笑。

『苦苦。』向誰訴說這觸發的機鋒？要是像千鈞之弩，三十三天都要震動，大地山河都一起舞動。（典牛游）

苦中有樂，樂中有苦。趙州（Zhaozhou，唐代禪師）和那個僧人都欠缺領悟。即使徹底領悟了根源，也還是在泥里洗土。（佛照光）

不迷惑于當下的第一著。臨機應變，拳打腳踢不輕易施展。焦磚打上去，連底都凍住了。赤眼撞上去，就像撞到了火柴頭。（掩室開）

趙州（Zhaozhou，唐代禪師）在南泉（Nanquan，唐代禪師）那裡做爐頭。正趕上大家一起摘菜。趙州（Zhaozhou，唐代禪師）就在僧堂里叫喊：『救火！救火！』大眾一齊跑到僧堂。趙州（Zhaozhou，唐代禪師）就把門關上了。大家都沒話說。南泉（Nanquan，唐代禪師）就把鑰匙從煙囪里扔了進去。趙州（Zhaozhou，唐代禪師）就開了門。

義山訥（Yishanna）說：『我不學南泉（Nanquan，唐代禪師）那樣火上澆油。當時我見他關上門，就拿起土塊在門上寫了兩個『封』字，要他趙州（Zhaozhou，唐代禪師）至今都無法脫身。』

趙州（Zhaozhou，唐代禪師）到黃檗（Huangbo，唐代禪師）那裡。黃檗（Huangbo，唐代禪師）見他來了，就把方丈的門關上了。趙州（Zhaozhou，唐代禪師）就在法堂里放火，叫喊：『救火！救火！』黃檗（Huangbo，唐代禪師）開門抓住他說：『說！說！』趙州（Zhaozhou，唐代禪師）說：『賊過後才張弓。』

保福展（Baofuzhan）說：『黃檗（Huangbo，唐代禪師）有頭無尾，趙州（Zhaozhou，唐代禪師）有尾無頭。』五祖戒（Wuzu Jie）說：『黃檗（Huangbo，唐代禪師）只會買賤，不會賣貴。趙州（Zhaozhou，唐代禪師）因禍得福。』翠峰顯（Cuifengxian）說：『真是好笑。要笑三十年。』忽然有個衲僧問：『笑什麼？』笑賊過後才張弓。南堂欲（Nantangyu）說：『重門擊柝，黃檗（Huangbo，唐代禪師）過於提防。嚙鏃破關，趙州（Zhaozhou，唐代禪師）慣於使用這種手段。』雖然兩不相傷，卻笑破了翠峰（Cuifengxian）的鼻孔。古南門（Gunanmen）說：『雪竇（Xuedou）這一笑很好。只是不該順著趙州（Zhaozhou，唐代禪師）的語脈走。』到底如何？賊！賊！

一擒一縱，兩次施展才能。戟來槍往，擺開兩陣。彼此的機關誰能徹底瞭解？至今還讓李將軍（Li Jiangjun）疑惑不解。 English version: The master turned around. The monk packed up his sitting mat and went out. The master said, 'Bitter, bitter.' The monk laughed heartily.

'Bitter, bitter.' To whom to express this triggered mechanism? If it were like a thousand-pound crossbow, the thirty-three heavens would be shaken, and the earth and mountains would dance together. (Dian Niu You)

There is joy in bitterness, and bitterness in joy. Both Zhaozhou (唐代禪師, Tang Dynasty Chan Master) and that monk lack understanding. Even if one thoroughly understands the root source, it is still like washing dirt in mud. (Fozhao Guang)

Not confused by the first move at the moment. Responding to the occasion, punches and kicks are not lightly used. Striking with burnt bricks freezes even the bottom. A red eye colliding with it is like colliding with a match head. (Yan Shi Kai)

Zhaozhou (唐代禪師, Tang Dynasty Chan Master) was a furnace tender at Nanquan's (唐代禪師, Tang Dynasty Chan Master) place. It happened to be a time when everyone was picking vegetables. Zhaozhou (唐代禪師, Tang Dynasty Chan Master) shouted in the monks' hall, 'Fire! Fire!' The crowd rushed to the monks' hall. Zhaozhou (唐代禪師, Tang Dynasty Chan Master) then closed the door. Everyone was speechless. Nanquan (唐代禪師, Tang Dynasty Chan Master) threw the key in from the chimney. Zhaozhou (唐代禪師, Tang Dynasty Chan Master) then opened the door.

Yishanna said, 'I don't learn from Nanquan (唐代禪師, Tang Dynasty Chan Master) by adding fuel to the fire. At that time, when I saw him close the door, I took a clod of earth and wrote two 'seal' characters on the door, wanting Zhaozhou (唐代禪師, Tang Dynasty Chan Master) to have no way to escape even now.'

Zhaozhou (唐代禪師, Tang Dynasty Chan Master) went to Huangbo's (唐代禪師, Tang Dynasty Chan Master) place. When Huangbo (唐代禪師, Tang Dynasty Chan Master) saw him coming, he closed the door of his abbot's room. Zhaozhou (唐代禪師, Tang Dynasty Chan Master) then set fire in the Dharma hall, shouting, 'Fire! Fire!' Huangbo (唐代禪師, Tang Dynasty Chan Master) opened the door, grabbed him, and said, 'Speak! Speak!' Zhaozhou (唐代禪師, Tang Dynasty Chan Master) said, 'Drawing the bow after the thief has gone.'

Baofuzhan said, 'Huangbo (唐代禪師, Tang Dynasty Chan Master) has a head but no tail, Zhaozhou (唐代禪師, Tang Dynasty Chan Master) has a tail but no head.' Wuzu Jie said, 'Huangbo (唐代禪師, Tang Dynasty Chan Master) only knows how to buy cheap but doesn't know how to sell dear. Zhaozhou (唐代禪師, Tang Dynasty Chan Master) turns misfortune into blessing.' Cuifengxian said, 'It's really funny. You have to laugh for thirty years.' Suddenly a monk asked, 'What are you laughing at?' Laughing at drawing the bow after the thief has gone. Nantangyu said, 'Guarding with a double gate, Huangbo (唐代禪師, Tang Dynasty Chan Master) is overly cautious. Breaking through the barrier by biting the arrow, Zhaozhou (唐代禪師, Tang Dynasty Chan Master) is used to using this method.' Although they don't hurt each other, it breaks Cuifengxian's nose with laughter. Gu Nanmen said, 'Xuedou's (雪竇) laugh is good. It's just that he shouldn't follow Zhaozhou's (唐代禪師, Tang Dynasty Chan Master) train of thought.' What is it after all? Thief! Thief!'

Capturing and releasing once, displaying talent twice. Spears coming and going, setting up two formations. Who can thoroughly understand each other's mechanisms? It still makes General Li (Li Jiangjun) puzzled even now.

【English Translation】 The master turned around. The monk packed up his sitting mat and went out. The master said, 'Bitter, bitter.' The monk laughed heartily. 'Bitter, bitter.' To whom to express this triggered mechanism? If it were like a thousand-pound crossbow, the thirty-three heavens would be shaken, and the earth and mountains would dance together. (Dian Niu You) There is joy in bitterness, and bitterness in joy. Both Zhaozhou (Tang Dynasty Chan Master) and that monk lack understanding. Even if one thoroughly understands the root source, it is still like washing dirt in mud. (Fozhao Guang) Not confused by the first move at the moment. Responding to the occasion, punches and kicks are not lightly used. Striking with burnt bricks freezes even the bottom. A red eye colliding with it is like colliding with a match head. (Yan Shi Kai) Zhaozhou (Tang Dynasty Chan Master) was a furnace tender at Nanquan's (Tang Dynasty Chan Master) place. It happened to be a time when everyone was picking vegetables. Zhaozhou (Tang Dynasty Chan Master) shouted in the monks' hall, 'Fire! Fire!' The crowd rushed to the monks' hall. Zhaozhou (Tang Dynasty Chan Master) then closed the door. Everyone was speechless. Nanquan (Tang Dynasty Chan Master) threw the key in from the chimney. Zhaozhou (Tang Dynasty Chan Master) then opened the door. Yishanna said, 'I don't learn from Nanquan (Tang Dynasty Chan Master) by adding fuel to the fire. At that time, when I saw him close the door, I took a clod of earth and wrote two 'seal' characters on the door, wanting Zhaozhou (Tang Dynasty Chan Master) to have no way to escape even now.' Zhaozhou (Tang Dynasty Chan Master) went to Huangbo's (Tang Dynasty Chan Master) place. When Huangbo (Tang Dynasty Chan Master) saw him coming, he closed the door of his abbot's room. Zhaozhou (Tang Dynasty Chan Master) then set fire in the Dharma hall, shouting, 'Fire! Fire!' Huangbo (Tang Dynasty Chan Master) opened the door, grabbed him, and said, 'Speak! Speak!' Zhaozhou (Tang Dynasty Chan Master) said, 'Drawing the bow after the thief has gone.' Baofuzhan said, 'Huangbo (Tang Dynasty Chan Master) has a head but no tail, Zhaozhou (Tang Dynasty Chan Master) has a tail but no head.' Wuzu Jie said, 'Huangbo (Tang Dynasty Chan Master) only knows how to buy cheap but doesn't know how to sell dear. Zhaozhou (Tang Dynasty Chan Master) turns misfortune into blessing.' Cuifengxian said, 'It's really funny. You have to laugh for thirty years.' Suddenly a monk asked, 'What are you laughing at?' Laughing at drawing the bow after the thief has gone. Nantangyu said, 'Guarding with a double gate, Huangbo (Tang Dynasty Chan Master) is overly cautious. Breaking through the barrier by biting the arrow, Zhaozhou (Tang Dynasty Chan Master) is used to using this method.' Although they don't hurt each other, it breaks Cuifengxian's nose with laughter. Gu Nanmen said, 'Xuedou's laugh is good. It's just that he shouldn't follow Zhaozhou's train of thought.' What is it after all? Thief! Thief!' Capturing and releasing once, displaying talent twice. Spears coming and going, setting up two formations. Who can thoroughly understand each other's mechanisms? It still makes General Li puzzled even now.

軍。(海舟慈)

賊逢賊手。全無樞紐。百弩千弓一時發。白日青天何處走。乳峰慣得其便。陣后虛張笑口。咄。看狗。(靈巖儲)

趙州到云居。居曰老老大大何不覓個住處。師曰什麼處是從諗住處。曰山前有個古寺基。師曰和尚自住取。又到茱萸。萸曰老老大大何不覓個住處。師曰甚麼處是從諗住處。曰老老大大住處也不知。師曰。三十年弄馬騎。今日卻被驢撲。

云居錫云。甚處是趙州被驢撲處。　溈山喆云。云居茱萸為人猶如為己。爭奈趙州不入者圈圚。雖然如是。不得雪霜力。焉知松柏操。　大溈泰云。二老祇解把住不解放行。趙州祇解放行不解把住。檢點將來未為全美。且雙放雙收一句作么生道。畢竟水須朝海去。到頭云定覓山歸。

展陣開旗各運謀。箭鋒相敵未輕休。等閑露出翻身句。直得千江水逆流。(掩室開)

突出山前古寺基。趙州聞得便攢眉。寥寥今古無人共。一片斷雲天外飛。(率庵琮)

趙州因僧問如何是佛法大意。師曰貓兒是一百五十文買底。曰。不問貓兒。如何是佛法大意。師曰。者橐子是大王送底。曰謝師答話。師曰作家作家。

月舟載云。水本無聲。受觸則響。木本無火。因鉆則炎。趙州要成己成人。豈惜隋珠卞璧。然末梢頭可惜放

【現代漢語翻譯】 現代漢語譯本 軍。(海舟慈)

賊遇上賊，完全沒有頭緒。無數弓箭一齊發射，光天化日之下往哪裡逃？乳峰山向來熟悉這種便利，在陣后虛張聲勢地笑著。咄！看狗。(靈巖儲)

趙州（Zhaozhou，禪師名）去云居（Yunjü，地名，也是禪師名），云居說：『老老大大，為什麼不找個住處？』趙州說：『哪裡是從諗（Congshen，趙州禪師的法名）的住處？』云居說：『山前有個古寺遺址。』趙州說：『和尚你自己住吧。』又到茱萸（Zhuyu，地名，也是禪師名），茱萸說：『老老大大，為什麼不找個住處？』趙州說：『什麼地方是從諗的住處？』茱萸說：『老老大大住的地方也不知道。』趙州說：『三十年弄馬騎，今天卻被驢撲倒。』

云居錫云：『哪裡是趙州被驢撲倒的地方？』溈山喆云：『云居和茱萸待人就像對待自己一樣。可惜趙州不進入這個圈套。雖然如此，沒有雪霜的威力，怎麼知道松柏的節操？』大溈泰云：『二老只是懂得抓住不放開，趙州只是懂得放開不抓住。仔細檢查起來，還不夠完美。那麼，雙放雙收一句話怎麼說呢？畢竟水總是要朝大海流去，到頭來云總是要尋找山峯迴歸。』

擺開陣勢，各施計謀，箭鋒相對，不敢輕易罷休。不經意間露出翻身之句，頓時讓千江之水倒流。(掩室開)

突出山前的古寺遺址，趙州聽了便皺起眉頭。空曠寥落，自古至今無人能懂，一片斷云在天外飛逝。(率庵琮)

趙州因有僧人問：『如何是佛法大意？』趙州說：『貓兒是一百五十文買的。』僧人說：『不問貓兒，如何是佛法大意？』趙州說：『這個袋子是大王送的。』僧人說：『謝謝師父回答。』趙州說：『真有作為，真有作為。』

月舟載云：『水本來沒有聲音，受到觸動才會響。木頭本來沒有火，經過鉆磨才會燃燒。趙州想要成就自己，也成就他人，哪裡會吝惜隋侯之珠和卞和之璧呢？然而，在末梢之處可惜放過了。』

【English Translation】 English version Jun. (Hai Zhou Ci)

Thieves meet thieves, with absolutely no clue. Countless arrows are fired simultaneously. Where can one escape under the bright sun and clear sky? Mount Ru has always been familiar with this convenience, laughing boastfully behind the battle lines. Hmph! Look at the dog. (Ling Yan Chu)

Zhaozhou (name of a Chan master) went to Yunjü (name of a place, also a Chan master). Yunjü said, 'Old man, why don't you find a place to stay?' Zhaozhou said, 'Where is Congshen's (Congshen, Zhaozhou's Dharma name) place to stay?' Yunjü said, 'There is an old temple site in front of the mountain.' Zhaozhou said, 'Monk, you can live there yourself.' Then he went to Zhuyu (name of a place, also a Chan master). Zhuyu said, 'Old man, why don't you find a place to stay?' Zhaozhou said, 'Where is Congshen's place to stay?' Zhuyu said, 'You don't even know where the old man stays.' Zhaozhou said, 'For thirty years I've been playing with horses, but today I was knocked down by a donkey.'

Yunjü Xi said, 'Where is the place where Zhaozhou was knocked down by a donkey?' Weishan Zhe said, 'Yunjü and Zhuyu treat others as they treat themselves. It's a pity that Zhaozhou doesn't enter this circle. Even so, without the power of snow and frost, how can one know the integrity of pine and cypress?' Dawei Tai said, 'The two old men only know how to hold on and not let go, while Zhaozhou only knows how to let go and not hold on. Upon careful examination, it is not perfect. So, how should one say the phrase 'both letting go and holding on'? After all, water must always flow towards the sea, and in the end, clouds must seek the mountains to return to.'

Deploying formations and opening banners, each using their strategies, arrow points facing each other, not daring to rest lightly. Inadvertently revealing a turning-over phrase, instantly causing the waters of a thousand rivers to flow backward. (Yan Shi Kai)

The ancient temple site protruding in front of the mountain, Zhaozhou frowned upon hearing it. Empty and desolate, no one has understood it from ancient times to the present, a piece of broken cloud flying outside the sky. (Shuai An Cong)

Zhaozhou, because a monk asked, 'What is the great meaning of the Buddha-dharma?' Zhaozhou said, 'The cat was bought for one hundred and fifty coins.' The monk said, 'I'm not asking about the cat, what is the great meaning of the Buddha-dharma?' Zhaozhou said, 'This bag was given by the king.' The monk said, 'Thank you, Master, for answering.' Zhaozhou said, 'Truly accomplished, truly accomplished.'

Yuezhou Zai said, 'Water originally has no sound, it only resonates when touched. Wood originally has no fire, it only ignites when drilled. Zhaozhou wants to accomplish himself and also accomplish others, how could he be stingy with the Pearl of Sui and the Jade of Bian? However, at the very end, it is a pity to have let go.'

過。雖則放過也。卻有些諸訛。莫道不利害好。

趙州因僧問。二龍爭珠。誰是得者。師曰老僧祇管看。

翠峰顯云。看即不無。爭即不得。且道扶者僧扶趙州。　云居莊云。爭者不得。得者不爭。趙州祇管看。要且不失珠。　古南門云。爭即不無。看即不得。且道珠在甚麼處。

風雲頭角黑𥻘皴。苦死交爭額上珍。凈洗眼來閑地看。老僧未免費精神。(圓悟勤)

珠在浪花深處白。拏雲攫霧志悠哉。老僧祇管從邊看。得失從渠眼自開。(咦庵鑒)

趙州因僧問如何是祖師西來意。師曰欄中失卻牛。

欄中失卻牛。有問即有酬。更若求玄妙。猢猻筑氣毬。(慈雲照)

趙州上堂。才有是非。紛然失心。還有答話分也無。僧舉似洛浦。浦扣齒。又舉似云居。居曰何必。僧回舉似師。師曰南方大有人喪身失命。曰請和尚舉。師才舉前話。僧指旁僧曰。者個師僧吃卻飯了。作恁么語話。師休去。后僧請益。師曰。坐底見立底。立底見坐底。

坐底見立底。立底見坐底。咄哉老趙州。白日眼見鬼。(無準范)

宗鑒法林卷十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十九

集云堂　編

大鑒下四世

趙州

【現代漢語翻譯】 現代漢語譯本 放過。即使是放過了，其中也有些許差錯。不要說沒有利害關係。

趙州禪師因有僧人問：『二龍爭珠，誰是得珠之人？』禪師說：『老僧只管觀看。』（趙州）

翠峰顯禪師說：『觀看不是沒有，爭奪卻不可得。』那麼，扶持趙州的是哪位僧人呢？云居莊禪師說：『爭奪的人得不到，得到的人不爭奪。趙州只管觀看，最終不會失去寶珠。』古南門禪師說：『爭奪不是沒有，觀看卻不可得。』那麼，寶珠在什麼地方呢？

風雲變幻，龍角崢嶸，黑色的苔蘚覆蓋著粗糙的龍身，爲了額頭上的寶珠，苦苦爭鬥。用清凈的眼睛在閑暇之地觀看，老僧也未能免去精神上的耗費。（圓悟勤）

寶珠在浪花深處閃耀著白光，騰雲駕霧，志向悠遠。老僧只管在旁邊觀看，得失任憑他們自己睜開眼睛。（咦庵鑒）

趙州禪師因有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『欄中失卻牛。』

欄中失卻牛，有問必有答。如果再求玄妙，就像猢猻拍打氣球。（慈雲照）

趙州禪師上堂說法：『才有是非，就會紛亂失心。還有答話的餘地嗎？』有僧人將此話告訴洛浦禪師，洛浦禪師扣齒。又將此話告訴云居禪師，云居禪師說：『何必呢？』僧人回來告訴趙州禪師，趙州禪師說：『南方大有人喪身失命。』僧人說：『請和尚舉例說明。』趙州禪師剛舉起之前的話，僧人指著旁邊的僧人說：『這個師僧吃完飯了，說這樣的話。』趙州禪師便停止了說法。後來，僧人請教趙州禪師，趙州禪師說：『坐著的人看見站著的人，站著的人看見坐著的人。』

坐著的人看見站著的人，站著的人看見坐著的人。可嘆啊老趙州，大白天也眼見鬼。（無準范）

宗鑒法林卷十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷十九

集云堂 編

大鑒下四世

趙州

【English Translation】 English version Passed. Even if it's passed, there are still some errors. Don't say there's no benefit or harm.

Zen Master Zhaozhou, because a monk asked: 'Two dragons are fighting for a pearl, who is the one who gets the pearl?' The Zen master said: 'This old monk only watches.' (Zhaozhou)

Zen Master Cuifeng Xian said: 'Watching is not absent, but contending is unattainable.' Then, which monk is supporting Zhaozhou? Zen Master Yunju Zhuang said: 'Those who contend do not obtain, those who obtain do not contend. Zhaozhou only watches, and ultimately will not lose the pearl.' Zen Master Gu Nanmen said: 'Contending is not absent, but watching is unattainable.' Then, where is the pearl?

The wind and clouds change, the dragon's horns are towering, black moss covers the rough dragon body, struggling bitterly for the pearl on its forehead. Watching with pure eyes in a leisurely place, the old monk has not been spared the mental exhaustion. (Yuanwu Qin)

The pearl shines white in the depths of the waves, soaring through the clouds and mist, with lofty aspirations. The old monk only watches from the side, letting them open their eyes to gains and losses. (Yi'an Jian)

Zen Master Zhaozhou, because a monk asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Zen master said: 'The ox is lost from the pen (欄中失卻牛).'

The ox is lost from the pen, there is a response to every question. If you seek further mystery, it's like a monkey batting a balloon. (Ciyun Zhao)

Zen Master Zhaozhou ascended the hall to preach: 'As soon as there is right and wrong, there will be confusion and loss of mind. Is there still room for answering?' A monk told this to Zen Master Luopu, and Zen Master Luopu tapped his teeth. He also told this to Zen Master Yunju, and Zen Master Yunju said: 'Why bother?' The monk returned and told Zen Master Zhaozhou, and Zen Master Zhaozhou said: 'There are many people in the South who lose their lives.' The monk said: 'Please, Master, give an example.' Zen Master Zhaozhou just raised the previous words, and the monk pointed to the monk next to him and said: 'This monk has finished eating and is saying such things.' Zen Master Zhaozhou then stopped preaching. Later, the monk asked Zen Master Zhaozhou for instruction, and Zen Master Zhaozhou said: 'The one sitting sees the one standing, and the one standing sees the one sitting.'

The one sitting sees the one standing, and the one standing sees the one sitting. Alas, old Zhaozhou, even in broad daylight, you see ghosts. (Wuzhun Fan)

Zongjian Falin, Volume 18 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 19

Compiled by Jiyun Hall

Four Generations Under Dajian

Zhaozhou

因僧問如何是南泉真。師下禪床立。又問如何是和尚真。師上禪床坐。

師下禪床立。神號並鬼泣。師上禪床坐。龍蟠並虎臥。一槌打與兩分張。拈起元來是雙破。(本覺一)

趙州因一秀士曰和尚是古佛。師曰秀才是新如來。

廣寒宮殿凈無埃。已是逢君八字開。丹桂不須零碎折。等閑和樹拔將來。(南叟茂)

趙州因僧問毫釐有差時如何。師曰天地懸隔。曰毫𨤲無差時如何。師曰天地懸隔。

法林音云。問者有殊。答惟一致。且道趙州還赴來機也無。

一道如弦直。長安信已傳。萬邦皆入貢。四海息狼煙。(掩室開)

趙州因僧問。路逢達道人。不將語默對。未審將甚麼對。師曰。人從陳州來。不得許州信。

病餐毒藥訪良醫。醫使元餐藥治之。病去藥回滋味別。舌頭具眼者方知。(佛性泰二)

世有逃形畏影人。奔陳告訴謾勞神。若知形影元無二。坐對高堂秋月輪。

趙州示眾。此間佛法。道難即易。道易即難。別處難見易識。老僧者里易見難識。若能會得。天下橫行。

識不識。見非見。說易說難。如油入面。(松源岳)

趙州因僧問如何是祖師西來意。師曰冬至一陽生。

鐵樹花開千萬朵。石頭抽筍兩三莖。泥塑金剛開

【現代漢語翻譯】 現代漢語譯本 有僧人問趙州禪師：『什麼是南泉（Nanquan，人名，禪師）的真諦？』趙州禪師便從禪床下來站立。僧人又問：『什麼是和尚（指趙州禪師自己）的真諦？』趙州禪師又回到禪床上坐下。

趙州禪師從禪床下來站立，神靈也哀號，鬼怪也哭泣。趙州禪師回到禪床上坐下，如同龍盤踞，似猛虎臥伏。一錘擊打將事物分為兩半，拿起一看，原來是雙重的破綻。（本覺一）

趙州禪師因為一位秀才說和尚是古佛，趙州禪師說：『秀才才是新如來。』

廣寒宮殿清凈沒有塵埃，已經遇到君子，命運亨通。不必零碎地折取丹桂，不如隨意將整棵樹都拔走。（南叟茂）

趙州禪師因為有僧人問：『毫釐有差錯時會如何？』趙州禪師說：『天地相隔。』僧人又問：『毫釐沒有差錯時會如何？』趙州禪師還是說：『天地相隔。』

法林音禪師評論說：『提問的人不同，回答卻始終一致。那麼，趙州禪師是否順應了來者的根機呢？』

一條道路像琴絃一樣筆直，長安的訊息已經傳開。萬國都來朝貢，四海平息了戰火。（掩室開）

趙州禪師因為有僧人問：『路上遇到得道之人，不以言語或沉默相對，那要用什麼來應對呢？』趙州禪師說：『這人從陳州來，我卻沒收到許州的信。』

生病了吃毒藥，去拜訪良醫。醫生反而讓他繼續吃毒藥來治療。病好了，再吃藥，滋味就不同了，只有具有慧眼的人才能明白。（佛性泰二）

世上有逃避身影、害怕影子的人，跑到陳州去訴說，白費力氣。如果知道形和影原本沒有分別，那就安坐在高堂之上欣賞秋天的明月吧。

趙州禪師向大眾開示：『這裡的佛法，說難就容易，說容易就難。別的地方難得見到，容易認識；我這裡容易見到，難以認識。如果能夠領會，就可以天下橫行。』

認識還是不認識，看見還是沒看見，說容易還是說難，就像油融入面中一樣。（松源岳）

趙州禪師因為有僧人問：『什麼是祖師西來意？』趙州禪師說：『冬至一陽生。』

鐵樹開出千萬朵花，石頭長出兩三根筍。泥塑的金剛開口說話。

【English Translation】 English version A monk asked Zhaozhou, 'What is the true essence of Nanquan (Nanquan, a person's name, a Zen master)?' The master Zhaozhou descended from the Zen platform and stood up. The monk then asked, 'What is the true essence of the abbot (referring to Zhaozhou himself)?' The master Zhaozhou returned to the Zen platform and sat down.

Master Zhaozhou descends from the Zen platform and stands; spirits wail and ghosts weep. Master Zhaozhou ascends the Zen platform and sits; like a dragon coiling and a tiger crouching. One strike splits it in two; picking it up, it turns out to be a double flaw. (Benjue One)

Because a scholar said that the abbot was an ancient Buddha, Master Zhaozhou said, 'The scholar is the new Tathagata.'

The Guanghan Palace is pure and without dust; meeting you is already a sign of good fortune. There's no need to pluck the osmanthus blossoms piecemeal; just uproot the whole tree casually. (Nansou Mao)

A monk asked Zhaozhou, 'What happens when there is a difference of a hair's breadth?' Zhaozhou said, 'Heaven and earth are separated.' The monk asked, 'What happens when there is no difference of a hair's breadth?' Zhaozhou still said, 'Heaven and earth are separated.'

Zen Master Falinyin commented, 'The questioners are different, but the answer is always the same. So, does Zhaozhou respond to the potential of those who come to him?'

A road as straight as a string; the news from Chang'an has already spread. All nations come to pay tribute; the four seas are at peace. (Yanshi Kai)

A monk asked Zhaozhou, 'Meeting a person who has attained the Tao on the road, not responding with speech or silence, what should one use to respond?' Zhaozhou said, 'This person comes from Chenzhou, but I have not received any news from Xuzhou.'

Being sick and taking poison, one visits a good doctor. The doctor tells him to continue taking the poison to cure him. When the illness is gone and the medicine is taken again, the taste is different; only those with eyes on their tongues can understand. (Foxing Tai Two)

There are people in the world who flee from their form and fear their shadow, running to Chenzhou to complain, wasting their effort. If they know that form and shadow are originally not two, then they can sit in the high hall and appreciate the autumn moon.

Zhaozhou instructed the assembly: 'The Buddha-dharma here, saying it's difficult is easy, saying it's easy is difficult. It's difficult to see elsewhere, easy to recognize; here it's easy to see, difficult to recognize. If you can understand, you can roam freely throughout the world.'

Knowing or not knowing, seeing or not seeing, saying it's easy or saying it's difficult, it's like oil entering flour. (Songyuan Yue)

A monk asked Zhaozhou, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'At the winter solstice, one yang arises.'

Iron trees bloom with thousands of flowers, and stones sprout two or three shoots. A clay vajra opens its mouth.

口笑。明朝冬至一陽生。(佛鑒勤)

柳色黃金嫩。梨花白雪香。若知春氣力。特地好風光。(龍門遠)

冬至一陽生。乾坤通一線。可憐無限人。不識娘生面。(徑山杲)

趙州一日于雪中臥曰相救相救。有僧便去身邊臥。師便起去。

翠巖芝云。者僧在趙州圈圚里。還有人出得么。　天童華云。者僧如蟲御木。要見趙州天地懸殊。有般瞎漢便道山僧扶強不扶弱。殊不知我王庫內無如是刀。喝。　勝法法雲。者僧祇解救人。不解自救。

湘江暮雪冷風狂。漁父逍遙戲小航。貧子灘邊爭共樂。寒沙獨陷可慚惶。(報恩琇)

仙姬蟬𩯭自天成。傾國傾城絕比倫。世固有能彷彿者。祇差脂粉得人瞋。(越機敏)

趙州到道吾。才入堂。吾曰南泉一隻箭來也。師曰看箭。吾曰過。師曰中。

翠峰顯云。二俱作家。蓋是道吾趙州。二俱不作家。箭鋒不相拄。直饒齊發齊中。也祇是個射垛漢。　報慈遂云。且道二大老相見。還有優劣也無。若檢點得出。許你于中字上有個入處。　古南門云。二老露個爪牙。不枉同條。雖然。祇如翠峰道。直饒齊發齊中。也祇是個射垛漢。是肯伊不肯伊。會么。好手手中呈好手。紅心心裡中紅心。擊禪床一下。

季春芣苡生前徑。三月桃

【現代漢語翻譯】 現代漢語譯本 『口笑』。在明朝的冬至，陽氣開始萌生。（佛鑒勤）

『柳色黃金嫩，梨花白雪香。若知春氣力，特地好風光。』（龍門遠）

『冬至一陽生，乾坤通一線。可憐無限人，不識娘生面。』（徑山杲）

趙州禪師有一天在雪地裡躺著說：『救命啊，救命啊！』有個僧人就到他身邊躺下。趙州禪師就起身離開了。

翠巖芝云禪師說：『這個僧人在趙州禪師的圈套里，還有人能出來嗎？』天童華禪師說：『這個僧人就像蟲子蛀木頭一樣。想要見到趙州禪師的真面目，兩者相差懸殊。』有些瞎漢就說：『山僧扶持強者，不扶持弱者。』殊不知我王庫內沒有這樣的刀。』喝！勝法法雲禪師說：『這個僧人只懂得救人，不懂得自救。』

『湘江暮雪冷風狂，漁父逍遙戲小航。貧子灘邊爭共樂，寒沙獨陷可慚惶。』（報恩琇）

『仙姬蟬鬢自天成，傾國傾城絕比倫。世固有能彷彿者，祇差脂粉得人瞋。』（越機敏）

趙州禪師到道吾山，剛進禪堂，道吾禪師說：『南泉禪師的一支箭射來了！』趙州禪師說：『看箭！』道吾禪師說：『過了。』趙州禪師說：『中！』

翠峰顯禪師說：『兩人都是內行。』其實是道吾禪師和趙州禪師，兩人都不是內行。箭鋒沒有互相牴觸，即使同時發射同時命中，也只是個射箭靶子的人。報慈遂禪師說：『且說這兩位大德相見，還有高下之分嗎？如果能分辨出來，就允許你在這個『中』字上有所領悟。』古南門禪師說：『兩位老禪師露出了爪牙，不愧是同道中人。雖然如此，就像翠峰禪師說的，即使同時發射同時命中，也只是個射箭靶子的人。』是肯定他還是否定他呢？明白嗎？好手手中呈現好手，紅心心裡命中紅心。』敲擊禪床一下。

季春時節，芣苡（車前草）生長在門前的小路上，三月桃花

【English Translation】 English version 'Kou Xiao' (口笑 - Smiling Mouth). At the winter solstice of the Ming Dynasty, the yang energy begins to sprout. (Fo Jianqin 佛鑒勤)

'Willow color is tender gold, pear blossoms smell like white snow. If you know the strength of spring, it's especially beautiful scenery.' (Longmen Yuan 龍門遠)

'The winter solstice brings the birth of yang, heaven and earth connect through a single line. It's a pity that countless people do not recognize their original face.' (Jingshan Gao 徑山杲)

One day, Zen Master Zhaozhou (趙州) was lying in the snow, saying, 'Help! Help!' A monk went and lay down beside him. The master got up and left.

Zen Master Cuiyan Zhiyun (翠巖芝云) said, 'This monk is trapped in Zhaozhou's circle. Is there anyone who can get out?' Zen Master Tiantong Hua (天童華) said, 'This monk is like a worm eating wood. If you want to see Zhaozhou's true face, the difference is vast.' Some blind men say, 'The mountain monk supports the strong and not the weak.' Little do they know that there is no such knife in my king's treasury.' H喝! Zen Master Shengfa Fayun (勝法法雲) said, 'This monk only knows how to save others, but doesn't know how to save himself.'

'The setting sun over Xiang River, snow and cold wind are wild, the fisherman leisurely plays with his small boat. Poor people compete for joy on the beach, sinking alone in the cold sand is shameful and fearful.' (Baoen Xiu 報恩琇)

'The fairy's cicada-like hair is naturally formed, captivating the country and the city, unparalleled. The world may have those who can imitate it, but the difference in makeup makes people angry.' (Yueji Min 越機敏)

Zen Master Zhaozhou (趙州) arrived at Daowu (道吾). As soon as he entered the hall, Daowu said, 'An arrow from Nanquan (南泉) has come!' Zhaozhou said, 'Watch the arrow!' Daowu said, 'Passed.' Zhaozhou said, 'Hit!'

Zen Master Cuifeng Xian (翠峰顯) said, 'Both are experts.' Actually, Daowu and Zhaozhou are both not experts. The arrowheads did not touch each other. Even if they are fired and hit at the same time, they are just archers hitting the target. Zen Master Bao Ci Sui (報慈遂) said, 'Let's say these two great elders meet, is there any difference in superiority? If you can discern it, I will allow you to have an entry point on the word 'hit'.' Zen Master Gu Nanmen (古南門) said, 'The two old Zen masters revealed their claws and teeth, worthy of being on the same path. Even so, just like Cuifeng said, even if they are fired and hit at the same time, they are just archers hitting the target.' Do you affirm him or deny him? Do you understand? A good hand presents a good hand, a red heart hits a red heart.' Strike the Zen bed once.

In the late spring season, Plantago asiatica (芣苡) grows on the path in front of the door, peach blossoms in March

花茂小園。可惜芳春人不識。樹頭百舌更能言。(海舟慈)

趙州因僧問如何是咬人獅子。師曰。歸依佛。歸依法。歸依僧。莫咬老僧。

天寧琦云。者僧也祇是個喋屎狗。為甚麼趙州一見便撒屎。彩奔齪家。

門藏古老珠在盤。等閑撥動精光攢。獨憐不遇蛟奴過。千載令人恨不寬。(仁趾麟)

蛟宅不可觸。一觸禍隨跟。腥風扇毒雨。頃刻天為昏。(子清昊)

趙州因僧問。世界變為黑穴。未審此個落在何路。師曰不佔。曰不佔是甚麼人。師曰田厙奴。

蒲庵健云。者僧置個問頭。大似石上栽花。不妨奇峭。趙州善於入林不動草。入水不動波。向空劫已前控他個入處最為敏手。祇是田厙奴。未肯點頭在。

趙州曰。不得閒過。唸佛念法念僧。僧便問如何是學人自己念。師曰念者是誰。曰無伴。師叱曰者驢。

大慧杲云。者僧雖然無伴。成群作隊聒擾殺人。趙州雖好一頭驢。祇是不會吃草。　子山仁云。惜哉。趙州古佛被徑山老人貶入驢隊里。至今無出頭分。還有救得者么。作驢鳴便轉。

趙州曰。老僧三十年前在南方火爐頭有一則無賓主話。直至如今無人舉著。

凈慈聞云。森羅萬象。明暗色空。日夜舉揚。趙州古佛不是不知。祇為貪程太速。

【現代漢語翻譯】 現代漢語譯本： 花繁茂盛的小園，可惜這美好的春色無人賞識。樹上的百舌鳥倒是更加善於鳴叫。 趙州禪師因為有僧人問：『什麼是咬人的獅子？』禪師回答：『皈依佛，皈依法，皈依僧。不要咬老僧。』（皈依：佛教用語，表示歸順依靠。） 天寧琦禪師評論說：『這個僧人也只是個吃屎的狗。為什麼趙州禪師一見他就拉屎呢？真是胡鬧。』 門裡藏著古老的寶珠在盤子里，隨便撥動一下就光芒四射。只可惜沒有遇到蛟龍來取，千年以來令人遺憾不已。（蛟奴：指蛟龍。） 蛟龍的住所不可觸犯，一旦觸犯，災禍就會隨之而來。腥風吹起毒雨，頃刻間天昏地暗。（蛟宅：蛟龍的住所。） 趙州禪師因為有僧人問：『世界變為黑暗的深淵，不知這個（本性）落在哪裡？』禪師回答：『不佔。』僧人問：『不佔是什麼人？』禪師回答：『田舍奴。』（黑穴：比喻無知、黑暗的狀態。不佔：不落入任何一方。田舍奴：鄉下人，這裡指不通禪理的人。） 蒲庵健禪師評論說：『這個僧人提出的問題，就像在石頭上栽花一樣，雖然奇特但不可取。趙州禪師善於進入樹林而不驚動草木，進入水中而不攪動波浪，在空劫之前控制住他的去處最為敏捷。只是這個田舍奴，還不肯點頭認可。』（空劫：佛教用語，指時間極其久遠。） 趙州禪師說：『不要虛度光陰，要念佛、念法、念僧。』僧人便問：『什麼是學人自己念？』禪師回答：『唸的是誰？』僧人說：『無伴。』禪師呵斥道：『這頭驢！』 大慧杲禪師評論說：『這個僧人雖然說無伴，卻成群結隊地吵鬧得要死。趙州禪師雖然好，卻像一頭不會吃草的驢。』子山仁禪師評論說：『可惜啊！趙州古佛被徑山老人貶入驢隊里，至今沒有出頭之日。還有誰能救得了他嗎？作驢叫一聲便能轉變。』 趙州禪師說：『老僧三十年前在南方火爐頭有一則無賓主的話，直到如今沒有人提起。』（無賓主：禪宗用語，指超越主客對立的境界。） 凈慈聞禪師評論說：『森羅萬象，明暗色空，日夜都在宣揚。趙州古佛不是不知道，只是因為貪圖路程太快了。』（森羅萬象：宇宙間的一切事物。色空：佛教用語，指物質現象和空性的統一。）

【English Translation】 English version: A flourishing small garden, it's a pity that the beautiful spring is not recognized. The mockingbirds on the trees are even better at singing. Zen Master Zhao Zhou, because a monk asked: 'What is a biting lion?' The Zen master replied: 'Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. Don't bite the old monk.' (Taking refuge: a Buddhist term, indicating submission and reliance.) Zen Master Tianning Qi commented: 'This monk is just a dung-eating dog. Why does Zen Master Zhao Zhou defecate as soon as he sees him? It's really nonsense.' An ancient pearl is hidden in the door, in a plate, and it shines brightly when you move it casually. It's a pity that no dragon came to take it, and it's been a regret for thousands of years. (Jiao nu: refers to a dragon.) The dragon's residence must not be touched, once touched, disaster will follow. The fishy wind blows poisonous rain, and the sky becomes dark in an instant. (Jiao Zhai: the dragon's residence.) Zen Master Zhao Zhou, because a monk asked: 'The world has turned into a dark abyss, I wonder where this (nature) falls?' The Zen master replied: 'Does not occupy.' The monk asked: 'Who is the one who does not occupy?' The Zen master replied: 'A country bumpkin.' (Black hole: a metaphor for ignorance and darkness. Does not occupy: does not fall into any side. Country bumpkin: a country person, here refers to someone who does not understand Zen principles.) Zen Master Puan Jian commented: 'The question raised by this monk is like planting flowers on a stone, although it is strange, it is not desirable. Zen Master Zhao Zhou is good at entering the forest without disturbing the grass and entering the water without disturbing the waves. It is most agile to control his whereabouts before the eons. It's just that this country bumpkin is not willing to nod in agreement.' (Empty eon: a Buddhist term, referring to an extremely long time.) Zen Master Zhao Zhou said: 'Don't waste time, recite the Buddha, recite the Dharma, recite the Sangha.' The monk then asked: 'What is the student's own recitation?' The Zen master replied: 'Who is reciting?' The monk said: 'Unaccompanied.' The Zen master scolded: 'This donkey!' Zen Master Dahui Gao commented: 'Although this monk says he is unaccompanied, he makes a lot of noise in groups. Although Zen Master Zhao Zhou is good, he is like a donkey that cannot eat grass.' Zen Master Zishan Ren commented: 'What a pity! Ancient Buddha Zhao Zhou was demoted to the donkey team by the old man of Jingshan, and has not been able to get ahead until now. Is there anyone who can save him? A donkey's bray can transform.' Zen Master Zhao Zhou said: 'Thirty years ago, this old monk had a saying of no host and guest at the stove in the south, but no one has mentioned it until now.' (No host and guest: a Zen term, referring to the realm of transcending the opposition between subject and object.) Zen Master Jingci Wen commented: 'All phenomena, light and darkness, form and emptiness, are proclaimed day and night. Ancient Buddha Zhao Zhou does not know, but it is because he is too greedy for the journey.'

矇頭不覺齁齁睡。開眼從教𦦨𦦨紅。若謂平常便無事。須防豆爆冷灰中。(心聞賁)

無賓主話意深深。流落藂林古到今。火冷灰寒口掛壁。衲僧凍死不知心。(石田薰)

趙州因僧問如何是祖師西來意。師曰版齒生毛。

九年面壁自虛淹。爭似當初一句傳。板齒生毛猶可事。石人蹋破謝家船。(投子青)

新開玉碗出仙桃。何事人間配濁醪。古逕源迷人去後。萬年谷口掛雲濤。(伴我侶)

趙州與文遠論義曰。斗劣不鬥勝。勝者輸胡餅。曰請和尚立義。師曰我是一頭驢。曰我是驢胃。師曰我是驢糞。曰我是糞中蟲。師曰你在彼中作么。曰我在彼中過夏。師曰把將胡餅來。

五祖戒云。禍不單行。　瑯玡覺云。趙州文遠也是蕭何制律。　徑山杲云。文遠在糞中過夏。面赤不如語直。趙州貪他少利。贏得個胡餅。檢點將來。也是普州人送賊。畢竟如何。鵝王擇乳。素非鴨類。　天童覺云。當時文遠趙州高高標不出。低低望不及。眼自爭先得。籌因打劫贏。　天寧琦云。當時待趙州道我是一頭驢。便好道輸卻胡餅了也。老漢取餅就手。奪得便行。　寶華忍云。文遠勝里輸。明輸暗勝。趙州輸里勝。明勝暗輸。才勝即輸。輸即勝。算來胡餅都無分。而今拈出大家看。動著些兒成話

【現代漢語翻譯】 現代漢語譯本 蒙著頭不知不覺地打著呼嚕睡著，睜開眼睛，眼睛紅得厲害。如果認為平常就沒事，必須提防豆子爆裂在冰冷的灰燼中。（心聞賁） 沒有賓主之分的話語，意味深長，流傳在叢林中，從古至今。火冷灰寒，嘴巴掛在墻上。衲僧凍死也不知道自己的心。（石田薰） 趙州禪師因有僧人問：『如何是祖師西來意？』禪師說：『版齒生毛。』（牙齒上長毛） 九年面壁，白白地虛度光陰。爭得過當初一句傳下來的話。版齒生毛還算可以的事，石人踢破謝家的船。（投子青） 新開的玉碗盛著仙桃，為什麼要在人間配上濁酒？古老的小路，源頭迷失，人去之後，萬年谷口掛著雲濤。（伴我侶） 趙州禪師與文遠辯論義理說：『斗劣不鬥勝，勝者輸胡餅。』文遠說：『請和尚立義。』禪師說：『我是一頭驢。』文遠說：『我是驢胃。』禪師說：『我是驢糞。』文遠說：『我在糞中作什麼？』禪師說：『我在糞中過夏。』禪師說：『把胡餅拿來。』 五祖戒禪師說：『禍不單行。』瑯玡覺禪師說：『趙州禪師和文遠也是像蕭何制定法律一樣。』徑山杲禪師說：『文遠在糞中過夏，面紅不如語直。趙州禪師貪圖他一點小利，贏得一個胡餅。』仔細檢查起來，也是普州人送賊。』到底如何？鵝王選擇乳，本來就不是鴨子的種類。』天童覺禪師說：『當時文遠和趙州禪師，高高地標舉不出來，低低地也望不見。眼睛自己爭先得到，籌碼因為打劫而贏。』天寧琦禪師說：『當時等待趙州禪師說『我是一頭驢』，就應該說『輸了胡餅了』。老漢拿餅就手，奪了就走。』寶華忍禪師說：『文遠勝在輸里，明輸暗勝。趙州禪師輸在勝里，明勝暗輸。才勝就輸，輸就是勝。算來胡餅都沒有份。現在拿出來給大家看，動一點兒就成了話柄。』

【English Translation】 English version He sleeps soundly, snoring without realizing it, head covered. Opening his eyes, they are intensely red. If you think everything is normal, beware of beans popping in cold ashes. (Xinwen Ben) Words without host or guest, with profound meaning, have been passed down in the grove from ancient times to the present. The fire is cold, the ashes are chilled, and the mouth hangs on the wall. The mendicant monk freezes to death without knowing his own mind. (Shitian Xun) A monk asked Zhaozhou (a Zen master): 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism in China) coming from the West?' The master said: 'Hair grows on board teeth.' (Ban chi sheng mao) Nine years of wall-gazing, a waste of time. It's better than the one sentence passed down from the beginning. Hair growing on board teeth is still something, but a stone man kicks over the Xie family's boat. (Touzi Qing) Freshly opened jade bowl filled with celestial peaches, why pair it with muddy wine in the human world? The ancient path, the source lost, after people leave, clouds and waves hang over the valley entrance for ten thousand years. (Ban Wo Lu) Zhaozhou (a Zen master) and Wenyuan debated the meaning, saying: 'Contend in inferiority, not in victory. The winner loses a sesame cake.' Wenyuan said: 'Please, Master, establish the meaning.' The master said: 'I am a donkey.' Wenyuan said: 'I am the donkey's stomach.' The master said: 'I am donkey dung.' Wenyuan said: 'What am I doing in the dung?' The master said: 'You are spending the summer in the dung.' The master said: 'Bring the sesame cake here.' Zen Master Wuzu Jie said: 'Misfortunes never come singly.' Zen Master Langye Jue said: 'Zhaozhou and Wenyuan are like Xiao He (a famous statesman in early Han dynasty) making laws.' Zen Master Jingshan Gao said: 'Wenyuan spends the summer in the dung; a red face is not as good as straight talk. Zhaozhou is greedy for a small profit and wins a sesame cake.' Examining it carefully, it's like the people of Puzhou sending thieves.' What is it after all? The swan king chooses milk, it's not a duck's kind.' Zen Master Tiantong Jue said: 'At that time, Wenyuan and Zhaozhou could not be raised high, nor could they be seen low. The eyes themselves strive to be first, and the chips are won by robbery.' Zen Master Tianning Qi said: 'At that time, waiting for Zhaozhou to say 'I am a donkey,' one should have said 'The sesame cake is lost.' The old man takes the cake in hand, snatches it and leaves.' Zen Master Baohua Ren said: 'Wenyuan wins in losing, clearly losing but secretly winning. Zhaozhou loses in winning, clearly winning but secretly losing. Winning is losing, losing is winning. In the end, there is no share of the sesame cake. Now take it out for everyone to see, and a little movement becomes a topic of conversation.'

柄。咄。

兩陣交鋒勢莫窮。信旗獵獵卷秋風。邊庭不用深深入。勒馬歸來卻有功。(慈受深)

上馬金送去。下馬銀接還。存亡漢室在其間。思歸不解亭侯印。一劍如何破五關。不見道。行路難。路難不在登高山。(石雨方)

得便宜者常帶羞。贏官司者常叫屈。為甚如此。小雪見。大雪屯。米底折一橛。(三宜盂)

洗耳其如落一籌。飲牛何事占高流。堪憐兩字輕天下。也剩閑名在九州。(即念現)

趙州因一婆子臨齋入堂曰。者一堂師僧。儘是婆婆生得底。祇有大底孩兒忤逆不孝。師才顧視。婆子便出。

石庵琈云。者婆子對大眾前納敗了也。若不走出。有何面目見他趙州。　侶巖荷云。婆子步步登高。不覺全身負墮。趙老顧後瞻前。未免當斷不斷。山僧若見恁么道。但言更須識取阿爺始得。管教者臭老婆慚惶無地。

趙州因僧問。真如凡聖皆是夢言。如何是真言。師曰唵部林㗶。

蔣山大云。趙州答話如探囊取物。未免索鹽奉馬。有問蔣山如何是真言。祇向他道。草枯風勁。各寮謹慎火燭。

趙州因僧問四山相逼時如何。師曰無路是趙州。

天岳晝云。者躲跟漢有甚用處。復頌。

無路是趙州。捉敗白拈賊。要打鬼骨臀。逢人謾搖舌。

【現代漢語翻譯】 柄。咄。

兩陣交鋒，氣勢無窮。信旗獵獵，捲動秋風。邊境戰事，不必深入。勒馬歸來，亦有功勞。（慈受深）

上馬時送去金銀，下馬時收回銀兩。漢室的存亡就在這其中。思念歸鄉卻不願解除亭侯的印綬，一把劍如何能突破五個關隘？沒聽過嗎？行路難，路難不在於攀登高山。（石雨方）

佔了便宜的人常常感到羞愧，打贏官司的人常常叫喊冤屈。為什麼會這樣呢？小雪時節可見，大雪時節囤積，米價跌落一截。（三宜盂）

洗耳恭聽也好像輸了一招，讓牛飲水又為何要佔據上游？可嘆『輕天下』這兩個字，也只剩下空名留在九州。（即念現）

趙州（Zhaozhou，禪師名）因為一個老婦人臨近齋飯時進入禪堂說：『這一堂的師僧，都是老婦我生出來的。只有最大的那個孩子忤逆不孝。』趙州禪師才回頭看她，老婦人就出去了。

石庵琈（Shi'an Fu，禪師名）說：『這個老婦人在大眾面前已經認輸了。如果不走出去，還有什麼面目見趙州禪師？』侶巖荷（Luyan He，禪師名）說：『老婦人步步登高，不知不覺全身跌落。趙州禪師顧前顧後，免不了當斷不斷。』山僧如果見到這樣說，就說更需要認識她的父親才行。保證讓這個臭老太婆慚愧得無地自容。

趙州禪師因為有僧人問：『真如（Zhenru，佛教術語，指事物的真實本性）和凡聖（fansheng，凡人和聖人）都是夢幻之言，什麼是真言（zhenyan，真實不虛之言）？』趙州禪師說：『唵部林㗶（Om Bu Lin Zhe，咒語，音譯）』。

蔣山大云（Jiangshan Dayun，禪師名）說：『趙州禪師回答問題就像從口袋裡取東西一樣容易，但免不了索要鹽來供奉馬。』有人問蔣山禪師什麼是真言？只對他說：『草木枯萎，風勢強勁，各寮房謹慎防火。』

趙州禪師因為有僧人問：『四面山峰逼近時如何是好？』趙州禪師說：『無路可走就是趙州。』

天岳晝（Tian Yue Zhou，禪師名）說：『這個躲躲藏藏的傢伙有什麼用處？』又作頌說：

『無路可走就是趙州，捉住了白白偷東西的賊。要打鬼的屁股，逢人就胡說八道。』

【English Translation】 柄。咄。

In the clash of two armies, the momentum is boundless. The signal flags flutter, stirring the autumn wind. The border war need not be deeply involved. Reining in the horse and returning also brings merit. (Ci Shou Shen)

Gold is sent away when mounting the horse, silver is received upon dismounting. The survival of the Han Dynasty lies within this. Longing for home but unwilling to relinquish the Marquis's seal, how can a single sword break through five passes? Haven't you heard? The road is difficult, but the difficulty is not in climbing high mountains. (Shi Yu Fang)

Those who gain an advantage often feel ashamed, those who win a lawsuit often cry injustice. Why is this so? Little snow is seen, heavy snow is hoarded, the price of rice drops a notch. (San Yi Meng)

Washing the ears is like losing a move, why occupy the high stream for cattle to drink? Pitiable are the two words 'underestimate the world', leaving only a vacant name in the nine provinces. (Ji Nian Xian)

Zhaozhou (name of a Chan master) because an old woman entered the hall near mealtime and said: 'All the monks in this hall were born from me. Only the eldest child is rebellious and unfilial.' As soon as Zhaozhou looked at her, the old woman left.

Shi'an Fu (name of a Chan master) said: 'This old woman has already admitted defeat in front of everyone. If she didn't leave, how could she face Zhaozhou?' Luyan He (name of a Chan master) said: 'The old woman climbed higher and higher, unknowingly falling completely. Zhaozhou looked back and forth, inevitably failing to make a decisive decision. If this mountain monk saw such a statement, he would say that it is necessary to recognize her father first. I guarantee that this stinky old woman would be ashamed and have nowhere to hide.'

Zhaozhou because a monk asked: 'True Suchness (Zhenru, Buddhist term referring to the true nature of things) and the mundane and the holy (fansheng, ordinary people and saints) are all dreamlike words, what is true speech (zhenyan, true and not false speech)?' Zhaozhou said: 'Om Bu Lin Zhe (Om Bu Lin Zhe, mantra, transliteration).'

Jiangshan Dayun (name of a Chan master) said: 'Zhaozhou's answers are as easy as taking something out of a pocket, but he inevitably asks for salt to offer to the horse.' Someone asked Jiangshan what is true speech? He only told him: 'The grass and trees are withered, the wind is strong, each dormitory should be careful of fire.'

Zhaozhou because a monk asked: 'What is to be done when the four mountains are pressing in?' Zhaozhou said: 'Nowhere to go is Zhaozhou.'

Tian Yue Zhou (name of a Chan master) said: 'What use is this hiding fellow?' He also composed a verse:

'Nowhere to go is Zhaozhou, catching the thief who steals in vain. Want to beat the ghost's buttocks, babbling nonsense to everyone.'

趙州臨順世。令僧持拂子與趙王曰。若問何處得來。便說此是老僧平生用不盡底。

一生受用意無盡。者個都來有幾莖。分付趙王千古在。任他南北競頭爭。(保寧勇)

長沙景岑招賢禪師(南泉愿嗣)

一日遊山歸。首座問和尚甚處去來。師曰遊山來。曰到甚麼處。師曰。始從芳草去。又逐落花回。曰大似春意。師曰也勝秋露滴芙蓉。

翠峰顯云。謝師答話。　寶壽方云。當時待道始從芳草去又逐落花回。便好雲和尚此迴游山不易。看者漢又作何去就。

大地絕纖埃。何人眼不開。始從芳草去。又逐落花回。羸鶴翹寒木。狂猿嘯古臺。長沙無限意。咄。(翠峰顯)

拂拂山香滿路飛。野花零落草離披。春風無限深深意。不得黃鸝說向誰。(上方益)

芳草織茵迎步綠。落花鋪錦拂衣香。歸來說似諸禪子。蕩蕩風光繞畫梁。

長沙因竺尚書來謁。乃喚尚書。書應諾。師曰不是尚書本命。曰不可離卻。即今抵對。別有第二主人么。師曰喚尚書作至尊得么。曰。恁么則總不抵對時。莫是弟子主人么。師曰非但抵對與不抵對。無始劫來是個生死根本。乃示偈曰。學道之人不識真。祇為從前認識神。無量劫來生死本。癡人喚作本來人。

徑山杲云。即今抵對

【現代漢語翻譯】 趙州禪師臨終時，讓弟子拿著拂子去見趙王，說：『如果趙王問這拂子從哪裡來的，你就說這是老僧我一生都用不完的。』

一生受用，意無窮盡，這拂子總共有幾根？交付給趙王，千古流傳，任憑南北各方爭奪。（保寧勇禪師評）

長沙景岑招賢禪師（南泉愿的弟子）

一天，景岑禪師遊山歸來，首座問：『和尚您去哪裡了？』禪師說：『遊山回來了。』首座問：『到了什麼地方？』禪師說：『開始從芳草地走去，又隨著飄落的花瓣回來。』首座說：『很像春天的意境。』禪師說：『也勝過秋露滴在芙蓉花上。』

翠峰顯禪師說，感謝長沙禪師的回答。寶壽方禪師說，當時如果有人在長沙禪師說『開始從芳草地走去，又隨著飄落的花瓣回來』時，便說『和尚您這次遊山不容易啊』，看看這個人又會如何應對？

大地沒有一絲塵埃，為什麼人們的眼睛卻不開竅？開始從芳草地走去，又隨著飄落的花瓣回來。瘦弱的鶴棲息在寒冷的樹上，狂放的猿猴在古老的臺上啼叫。長沙禪師的意境無限，咄！（翠峰顯禪師評）

拂拂山香，滿路飛揚，野花零落，草木稀疏。春風無限，深深的意境，卻無法向黃鸝訴說。（上方益禪師評）

芳草如茵，迎接腳步，綠意盎然；落花如錦，輕拂衣衫，香氣襲人。回來告訴各位禪子，這美好的風光環繞著精美的畫梁。

長沙禪師因為竺尚書來拜訪，於是呼喚『尚書』，尚書應答。禪師說：『這不是尚書的本命。』尚書說：『不可離開這個應答，現在就來應對，難道還有第二個主人嗎？』禪師說：『可以稱呼尚書為至尊嗎？』尚書說：『這樣說來，總是不應對的時候，莫非就是弟子的主人嗎？』禪師說：『不僅僅是應對與不應對，無始劫以來，這就是生死的根本。』於是作偈語說：『學道之人不識真，只因爲從前認識了神。無量劫來生死本，癡人喚作本來人。』

徑山杲禪師說：『現在就來應對。』

【English Translation】 When Zen Master Zhao Zhou (Zhaozhou) was about to pass away, he instructed a monk to take a whisk to King Zhao, saying, 'If the King asks where this came from, say that this is what the old monk has used throughout his life and will never be exhausted.'

A lifetime of use, inexhaustible meaning. How many strands are there in this whisk? Entrusted to King Zhao, it will last for eternity, allowing the north and south to compete for it. (Commentary by Zen Master Baoning Yong)

Zen Master Changsha Jingcen Zhaoxian (a successor of Nanquan Yuan)

One day, returning from a mountain excursion, the head monk asked, 'Venerable Sir, where have you been?' The Master said, 'I went for a mountain excursion.' The monk asked, 'Where did you go?' The Master said, 'I started from the fragrant grass and returned following the falling flowers.' The monk said, 'It's very much like the feeling of spring.' The Master said, 'It's even better than autumn dew dripping on the lotus.'

Zen Master Cuifeng Xian said, 'Thank you, Master, for the answer.' Zen Master Baoshou Fang said, 'At that time, if someone had said when the Master said, 'I started from the fragrant grass and returned following the falling flowers,' 'Venerable Sir, this mountain excursion of yours was not easy,' what would that person have done?'

The earth is free from the slightest dust, why are people's eyes not open? I started from the fragrant grass and returned following the falling flowers. A weak crane perches on a cold tree, a wild monkey howls on an ancient platform. Changsha's meaning is boundless, 'Doh!' (Commentary by Zen Master Cuifeng Xian)

The fragrance of the mountain brushes and flies all over the road, wild flowers fall and the grass is scattered. The spring breeze is boundless, with a deep meaning, but there is no one to tell it to. (Commentary by Zen Master Shangfang Yi)

Fragrant grass weaves a green carpet to welcome footsteps, falling flowers spread brocade to brush fragrant clothes. Returning to tell all the Zen practitioners, this magnificent scenery surrounds the painted beams.

Zen Master Changsha, because Minister Zhu came to visit, called out 'Minister'. The Minister responded. The Master said, 'This is not the Minister's original nature.' The Minister said, 'It cannot be separated from this response. Now, in this very moment, is there a second master?' The Master said, 'Can the Minister be called the Supreme?' The Minister said, 'In that case, when there is no response at all, could that be the disciple's master?' The Master said, 'Not only in response and non-response, but from beginningless kalpas, this is the root of birth and death.' Then he recited a verse: 'Those who study the Way do not recognize the truth, only because they recognize the spirit from the past. The root of birth and death from countless kalpas, fools call it the original person.'

Zen Master Jingshan Gao said, 'In this very moment, respond.'

者既不是本來人。卻喚甚麼作本來人。良久云。我恁么道且作死馬醫。　理安洸云。區礦別金。長沙好手。妙喜雖是直截提持。要且未能起膏肓之疾。如今有般漢不能出意想窠臼。五蘊身田。盡道豈有第二人。苦哉。若與么。閻老子打算飯錢。莫言不道。

長沙因僧問如何是上上人行履。師曰如死人眼。曰上上人相見時如何。師曰如死人手。

死人眼。死人手。金烏飛。玉兔走。直截根源。取之左右。張翁醉倒臥官街。元是李翁吃私酒。(印空叟)

長沙示眾。我若一向舉唱宗乘。法堂前草深一丈。

四祖澤云。如斯舉唱。未當宗乘。山僧則不然。直使盡大地無寸土。更須三十棒。何故。鯨吞海水盡。露出珊瑚枝。　大覺升云。何止草深一丈。山僧若舉唱宗乘。直得盡大地人訕謗不已。雖然如是。不入驚人浪。難逢稱意魚。

長沙因僧問。了即業障本來空。未了應須償宿債。祇如二祖是了不了。師曰空。又問雲門。門曰確。

長沙空。雲門確。信手拈。非造作。離心意識參。出聖凡路學。才有絲毫。螣蛇繞腳。(大溈秀)

長沙一日遣僧問同參石霜會曰。和尚見南泉后如何。會默然。曰和尚未見南泉已前作么生。會曰不可更別有也。僧回舉似師。師示偈曰。百尺竿頭不動

【現代漢語翻譯】 現代漢語譯本：這個人既然不是本來人（指人的本性），那麼應該把什麼叫做本來人呢？（停頓良久）我這樣說也只是當作死馬醫治罷了。理安洸（禪師名）說：『這是在礦石中分辨金子，長沙（指長沙景岑禪師）真是個好手。妙喜（禪師名）雖然是直接了當地提持，但終究不能醫治深入骨髓的疾病。如今有那麼一些人不能跳出意想的窠臼，把五蘊（色、受、想、行、識）之身當作田地，全都說難道還有第二個人嗎？』真是可悲啊！如果這樣，閻羅王也要打算飯錢了，不要說我沒告訴你。 長沙（指長沙景岑禪師）因為有僧人問：『什麼是上上人的行履？』長沙禪師說：『如同死人的眼睛。』僧人問：『上上人相見時如何？』長沙禪師說：『如同死人的手。』 死人的眼睛，死人的手，金烏（太陽的別稱）飛，玉兔（月亮的別稱）走。直接截斷根源，取用就在左右。張翁喝醉了倒臥在官街上，原來是李翁偷喝私酒。（印空叟的評語） 長沙（指長沙景岑禪師）向大眾開示說：『我如果一味地宣講宗乘（佛教的宗旨和教義），那麼法堂前的草都要長到一丈深了。』 四祖道信（禪師名）說：『像這樣舉唱，還未達到宗乘的境界。我則不然，直接使整個大地沒有一寸土地，更要打三十棒。為什麼呢？鯨魚吞盡海水，才露出珊瑚枝。』大覺禪師說：『何止草深一丈？我如果宣講宗乘，直接使得整個大地的人都誹謗不止。雖然如此，不進入驚人的波浪，難以遇到稱心如意的魚。』 長沙（指長沙景岑禪師）因為有僧人問：『了悟了，業障本來就是空的；未了悟，就應該償還宿世的債務。那麼二祖慧可（禪師名）是了悟了還是未了悟呢？』長沙禪師說：『空。』又問雲門文偃（禪師名），雲門禪師說：『確。』 長沙禪師說『空』，雲門禪師說『確』，信手拈來，並非造作。離開心意識的參悟，超出聖人和凡人的路數。才有一絲一毫的執著，就像螣蛇纏繞著腳。（大溈秀的評語） 長沙（指長沙景岑禪師）有一天派僧人去問同參石霜慶諸（禪師名）說：『和尚您見了南泉普愿（禪師名）之後怎麼樣了？』石霜禪師沉默不語。僧人又問：『和尚您沒見南泉普愿之前怎麼樣？』石霜禪師說：『不可能再有別的了。』僧人回來把情況告訴了長沙禪師，長沙禪師作偈語說：『百尺竿頭不動』

【English Translation】 English version: 'Since this one is not the original person (referring to one's true nature), then what should be called the original person?' (Pausing for a long time) 'My saying this is just like treating a dead horse as if it were alive.' Lian Kuang (a Chan master) said: 'This is like distinguishing gold from ore. Changsha (referring to Chan Master Changsha Jingcen) is truly skilled. Although Miaoxi (a Chan master) directly points it out, he ultimately cannot cure diseases that have penetrated deep into the marrow. Nowadays, there are some people who cannot escape the confines of their own thoughts, treating the five aggregates (form, sensation, perception, volition, and consciousness) as fields, and all say, 'Could there be a second person?' How sad! If that's the case, even Yama (the King of Hell) has to worry about food expenses. Don't say I didn't tell you.' Changsha (referring to Chan Master Changsha Jingcen) was asked by a monk: 'What is the conduct of the highest person?' The master said: 'Like the eyes of a dead person.' The monk asked: 'How is it when the highest people meet?' The master said: 'Like the hands of a dead person.' 'Dead person's eyes, dead person's hands, the golden crow (a poetic name for the sun) flies, the jade rabbit (a poetic name for the moon) runs. Directly cut off the root source, taking it from left and right. Old Zhang got drunk and lay down on the official street, originally it was Old Li drinking private wine.' (Commentary by Old Man Yinkong) Changsha (referring to Chan Master Changsha Jingcen) addressed the assembly, saying: 'If I were to only expound the teachings of the school (the tenets and doctrines of Buddhism), the grass in front of the Dharma hall would grow a foot deep.' The Fourth Patriarch Daoxin (a Chan master) said: 'Such an exposition does not reach the realm of the school. I am not like that; I directly make the entire earth without an inch of land, and further need thirty blows. Why? The whale swallows the sea, revealing the coral branches.' Great Enlightenment (Dajue, a Chan master) ascended the platform and said: 'It's more than just grass growing a foot deep. If I were to expound the teachings of the school, it would directly cause all the people on earth to slander endlessly. Although it is like this, without entering startling waves, it is difficult to encounter satisfactory fish.' Changsha (referring to Chan Master Changsha Jingcen) was asked by a monk: 'If one understands, karmic obstacles are originally empty; if one does not understand, one must repay past debts. So, did the Second Patriarch Huike (a Chan master) understand or not?' The master said: 'Empty.' He also asked Yunmen Wenyan (a Chan master), and Yunmen said: 'Definite.' Chan Master Changsha said 'Empty,' Chan Master Yunmen said 'Definite,' picking it up casually, not contrived. Departing from the contemplation of mind and consciousness, going beyond the path of saints and ordinary people. If there is even a trace of attachment, it is like a Teng snake coiling around the feet. (Commentary by Dawei Xiu) One day, Changsha (referring to Chan Master Changsha Jingcen) sent a monk to ask his fellow practitioner Shishuang Qingzhu (a Chan master): 'How is the master after seeing Nanquan Puyuan (a Chan master)?' Shishuang remained silent. The monk then asked: 'How was the master before seeing Nanquan Puyuan?' Shishuang said: 'It is impossible to have anything else.' The monk returned and told Changsha about it, and Changsha presented a verse, saying: 'At the top of a hundred-foot pole, without moving.'

人。雖然得入未為真。百尺竿頭須進步。十方世界現全身。僧便問。祇如百尺竿頭。如何進步。師曰朗州山澧州水。曰不會。師曰四海五湖皇化里。

徑山杲云。要見長沙。還須更進一步。若有人問如何是者一步。待我款款地與你葛藤。　保寧全云。妙喜道要見長沙更進一步。保寧則不然。要識長沙更退一步。畢竟如何。換骨洗腸重整頓。通身手眼更須參。　博山來云。會公坐殺法身。不通凡聖。岑老碧天云外更斗精華。白牯牛觸牧多方。死貓兒解弄也活。與盲人點眼。聾者開聰。會公還識痛癢么。

玉人夢破一聲雞。轉盻生涯色色齊。有信風雷催出蟄。無言桃李自成蹊。及時及節力耕犁。誰怕春疇沒脛泥。(天童覺)

未得經冬莫妄歡。須教徹骨透心寒。忽然夢醒三春暖。萬紫千紅匝地看。(天奇瑞)

喪盡平生雙手空。閭閻無地可相容。玉鞭無復驅星月。別有間情䇿曉風。田野歌聲韻亦工。(宗源遠)

長沙因張拙秀才看千佛名經。問百千諸佛但見其名。未審居何國土。還化物也無。師曰。黃鶴樓崔灝題后。秀才還曾題也未。曰未曾。師曰得閑題取一篇好。

溈山果云。若是個漢。才見長沙恁么道。但云黃鶴樓要題也不難。未審百千諸佛居何國土。若下得者一拶。非惟坐斷

【現代漢語翻譯】 現代漢語譯本 人。即使進入（佛門）也還不是真正的覺悟。在百尺竿頭上必須更進一步，才能在十方世界顯現全身（法身）。有僧人便問：『如果像在百尺竿頭上，要如何進步呢？』 長沙景岑禪師說：『朗州的青山，澧州的水。』 僧人說：『不明白。』 禪師說：『四海五湖都在皇家的教化之中。』

徑山杲（徑山杲禪師）說：『想要見到長沙（長沙景岑禪師），還須更進一步。』 如果有人問如何是這『一步』，待我慢慢地與你糾纏。

保寧全（保寧仁勇禪師）說：『妙喜（大慧宗杲禪師）說要見長沙（長沙景岑禪師）更進一步，保寧（保寧仁勇禪師）則不這樣認為，要認識長沙（長沙景岑禪師）更退一步。』 究竟如何呢？換骨洗腸重新整頓，通身手眼更須參悟。

博山來（博山元來禪師）說：『大慧宗杲禪師坐死了法身，不通達凡聖。岑老（長沙景岑禪師）在碧藍的天空之外更加精進。白牯牛觸犯牧童，牧童用多種方法調伏。死貓也能被玩弄得像活的一樣。給盲人點眼，給聾子開聰。』 大慧宗杲禪師還知道痛癢嗎？

玉人夢醒一聲雞鳴，轉眼間生涯就結束了。有信心的風雷催促著蟄伏的生物出來活動，無言的桃李自然形成路徑。及時抓住時節努力耕作，誰怕春天田野里沒過腳踝的泥濘。（天童覺禪師）

沒有經歷過冬天不要胡亂高興，必須經歷徹骨透心的寒冷。忽然夢醒來，春天溫暖，萬紫千紅遍地都是。（天奇瑞禪師）

喪失盡了平生，雙手空空。在鄉里沒有地方可以容身。玉鞭不再用來驅趕星月，另外有心情用鞭子策動拂曉的風。田野里的歌聲韻律也很精巧。（宗源遠禪師）

長沙（長沙景岑禪師）因為張拙秀才看《千佛名經》（記錄千佛名號的經典），（張拙秀才）問：『百千諸佛只是見到他們的名號，不知道居住在什麼國土，還教化眾生嗎？』 禪師說：『黃鶴樓是崔顥題詩之後才出名的，秀才你曾經題過詩嗎？』 （張拙秀才）說：『沒有。』 禪師說：『有空閑的時候題一篇好的。』

溈山果（溈山果禪師）說：『如果是個有見識的人，才見到長沙（長沙景岑禪師）這樣說，就說黃鶴樓要題詩也不難。不知道百千諸佛居住在什麼國土，如果能下得這一拶（逼拶，考驗），不僅僅是坐斷（截斷）』

【English Translation】 English version A person, even having entered (the Buddhist path), is not yet truly enlightened. On a hundred-foot pole, one must advance further to manifest the whole body (Dharmakaya) in the ten directions. A monk then asked, 'If it is like being on a hundred-foot pole, how does one advance?' Changsha Jingcen (Changsha Jingcen, Zen Master) said, 'The mountains of Langzhou, the waters of Lizhou.' The monk said, 'I do not understand.' The Zen Master said, 'The four seas and five lakes are all within the Emperor's teachings.'

Jingshan Gao (Jingshan Gao, Zen Master) said, 'To see Changsha (Changsha Jingcen, Zen Master), one must take a further step.' If someone asks what this 'step' is, I will slowly entangle with you.

Baoning Quan (Baoning Renyong, Zen Master) said, 'Miaoxi (Dahui Zonggao, Zen Master) said that to see Changsha (Changsha Jingcen, Zen Master), one must take a further step. Baoning (Baoning Renyong, Zen Master) does not think so. To know Changsha (Changsha Jingcen, Zen Master), one must take a step back.' What is it after all? Change bones and wash intestines to reorganize, the whole body's hands and eyes must be further investigated.

Boshan Lai (Boshan Yuanlai, Zen Master) said, 'Dahui Zonggao, Zen Master, sat and killed the Dharmakaya, not understanding the mundane and the sacred. Old Cen (Changsha Jingcen, Zen Master) is even more refined beyond the blue sky. The white bull offends the herdsman, who uses various methods to subdue it. Even a dead cat can be played with as if it were alive. Giving eyes to the blind, opening ears to the deaf.' Does Dahui Zonggao, Zen Master, still know pain?

A jade person's dream breaks with the crow of a rooster, and in the blink of an eye, life is over. Confident wind and thunder urge hibernating creatures to come out, and speechless peach and plum trees naturally form paths. Seize the time and work hard, who is afraid of the mud that covers the ankles in the spring fields? (Tiantong Jue, Zen Master)

Do not rejoice recklessly before winter has passed, you must experience cold that penetrates bone and heart. Suddenly waking up from a dream, spring is warm, and ten thousand purples and thousands of reds are everywhere. (Tianqi Rui, Zen Master)

Having lost all of one's life, hands are empty. There is no place to be accommodated in the village. The jade whip is no longer used to drive the stars and moon, but there is another mood to whip the dawn wind. The songs in the fields are also very skillful in rhythm. (Zong Yuan, Zen Master)

Changsha (Changsha Jingcen, Zen Master) because Zhang Zhuo, a scholar, was reading the 'Thousand Buddhas Name Sutra' (a scripture recording the names of a thousand Buddhas), (Zhang Zhuo, a scholar) asked, 'I only see the names of thousands of Buddhas, but I do not know in what country they reside, and do they teach sentient beings?' The Zen Master said, 'The Yellow Crane Tower became famous after Cui Hao wrote a poem, have you ever written a poem?' (Zhang Zhuo, a scholar) said, 'No.' The Zen Master said, 'Write a good one when you have time.'

Weishan Guo (Weishan Guo, Zen Master) said, 'If he is a person with insight, as soon as he sees Changsha (Changsha Jingcen, Zen Master) saying this, he will say that it is not difficult to write a poem for the Yellow Crane Tower. I do not know in what country the thousands of Buddhas reside, if one can give this squeeze (逼拶, test), it is not only cutting off (截斷)'

長沙舌頭。亦乃名標青史。　昭覺勤云。驀刀劈面。解辨者何人。劈面當胸。承當者有幾。若能向奔流度刃疾焰過風處見長沙。橫身為物去。不消一捏。其或隨言詮。入露布。便謂問東答西。捩轉話頭。且喜沒交涉。畢竟作么生是長沙端的處。殺人刀。活人劍。　磬山修云。長沙雖得殺人刀活人劍。不無龍頭蛇尾。山僧則不然。待他問聲未絕。便喚云秀才。他擬應諾。遽索云居何國土。　青獅信云。可惜百千諸佛被長沙埋向一座黃鶴樓里。喚作註解得么。癡人面前不得說夢。　龍門遠云。秀才問佛居何國土。長沙為甚麼卻恁么道。秀才尋常嘲風吟月。因甚長沙面前一詞不措。若是黃鶴樓有甚麼難題處。聽取山僧題破。

容顏甚奇妙。光明照十方。我適曾供養。今復還親覲。

黃鶴樓中四望賒。滿天風月屬詩家。百千諸佛居何土。風起長江涌浪花(普融平)

百千諸佛倒騎牛。對面分明失路頭。卻問老師何處去。勸君更上一層樓。(黃龍震)

攜手樓頭共語時。白蘋紅蓼對江湄。衷腸訴盡無人委。惟有清風明月知。(天童覺)

赤土才將畫簸箕。烏雞何事忽驚飛。自從題入新詩后。黃鶴樓前忘卻歸。(月堂昌)

百千諸佛但聞名。國土何曾不現成。自是不歸歸便得。五湖煙景有誰

【現代漢語翻譯】 現代漢語譯本 長沙舌頭（指長沙景岑禪師的言語）。亦乃名標青史（也因此名垂青史）。昭覺勤云（昭覺寺的勤云禪師）。驀刀劈面（突然用刀劈向面門）。解辨者何人（誰能理解辨別這其中的含義）？劈面當胸（刀劈面門，直指胸膛）。承當者有幾（有幾人能夠承擔）？若能向奔流度刃疾焰過風處見長沙（如果能在刀鋒飛舞、火焰如風般迅速的地方見到長沙禪師的真意）。橫身為物去（就能夠擺脫自身，為眾生服務）。不消一捏（無需費力）。其或隨言詮（如果跟隨言語去解釋）。入露布（就落入了公開的告示）。便謂問東答西（就說是問東答西）。捩轉話頭（轉移話題）。且喜沒交涉（還慶幸沒有關聯）。畢竟作么生是長沙端的處（到底什麼是長沙禪師的真實意圖）？殺人刀（殺人的刀）。活人劍（救人的劍）。 磬山修云（磬山修禪師說）。長沙雖得殺人刀活人劍（長沙禪師雖然得到了殺人的刀和救人的劍）。不無龍頭蛇尾（但難免有虎頭蛇尾之嫌）。山僧則不然（老衲則不同）。待他問聲未絕（等他提問的聲音還沒結束）。便喚云秀才（我就叫他『秀才』）。他擬應諾（他如果準備答應）。遽索云居何國土（就立刻追問他居住在哪個國土）。 青獅信云（青獅信禪師說）。可惜百千諸佛被長沙埋向一座黃鶴樓里（可惜成千上萬的諸佛被長沙禪師埋在了黃鶴樓里）。喚作註解得么（這能叫做註解嗎）？癡人面前不得說夢（不要在癡人面前說夢話）。 龍門遠云（龍門遠禪師說）。秀才問佛居何國土（秀才問佛居住在哪個國土）。長沙為甚麼卻恁么道（長沙禪師為什麼要這樣回答）？秀才尋常嘲風吟月（秀才平時吟風弄月）。因甚長沙面前一詞不措（為什麼在長沙禪師面前一句話都說不出來）？若是黃鶴樓有甚麼難題處（如果黃鶴樓有什麼難題）。聽取山僧題破（聽老衲來解開）。 容顏甚奇妙（佛的容顏非常奇妙）。光明照十方（光明照耀十方）。我適曾供養（我曾經供養過佛）。今復還親覲（現在再次親身拜見）。 黃鶴樓中四望賒（在黃鶴樓中向四處眺望）。滿天風月屬詩家（滿天的風光月色屬於詩人）。百千諸佛居何土（成千上萬的諸佛居住在哪個國土）？風起長江涌浪花（風起時長江涌起浪花）（普融平禪師）。 百千諸佛倒騎牛（成千上萬的諸佛倒騎著牛）。對面分明失路頭（明明面對面卻迷失了方向）。卻問老師何處去（反而問老師要去哪裡）。勸君更上一層樓（勸你更上一層樓）（黃龍震禪師）。 攜手樓頭共語時（攜手在樓上交談時）。白蘋紅蓼對江湄（白色的蘋花和紅色的蓼花在江邊相對）。衷腸訴盡無人委（滿腹心事無人理解）。惟有清風明月知（只有清風明月知道）（天童覺禪師）。 赤土才將畫簸箕（剛用紅土畫了個簸箕）。烏雞何事忽驚飛（烏雞為什麼突然驚飛）？自從題入新詩后（自從寫進新詩后）。黃鶴樓前忘卻歸（在黃鶴樓前忘記了回家）（月堂昌禪師）。 百千諸佛但聞名（成千上萬的諸佛只是聽說過名字）。國土何曾不現成（哪個國土不是現成的）？自是不歸歸便得（只是自己不歸，一旦想歸來就很容易）。五湖煙景有誰爭（五湖的煙波美景有誰來爭奪）？

【English Translation】 English version Changsha's tongue (referring to the words of Zen Master Changsha Jingcen). It is also to be recorded in history. Zhaojue Qinyun (Zen Master Qinyun of Zhaojue Temple). Suddenly a broadsword strikes the face. Who can understand and discern this meaning? The broadsword strikes the face, directly at the chest. How many can bear it? If one can see Changsha in the place where the blade flows, the flames are swift, and the wind passes. To give oneself to serve all beings. No effort is needed. If one follows the words to explain, it falls into public notice. Then it is said to be answering east when asked west, shifting the topic. And rejoicing that there is no connection. After all, what is the true intention of Changsha? A sword that kills people. A sword that saves people. Qingshan Xiu said: Although Changsha obtained the sword that kills people and the sword that saves people, it is inevitable that it is a case of 'dragon head, snake tail'. But I am not like that. Waiting for his question to be asked, I will call him 'Scholar'. If he intends to answer, I will immediately ask him, 'Which country does Yunju reside in?' Qingshi Xin said: It is a pity that thousands of Buddhas were buried by Changsha in a Yellow Crane Tower. Can this be called an annotation? Do not speak of dreams in front of fools. Longmen Yuan said: The scholar asked which country the Buddha resides in. Why did Changsha answer like that? The scholar usually mocks the wind and chants the moon. Why can't he say a word in front of Changsha? If there is any difficult problem in the Yellow Crane Tower, listen to me solve it. The countenance is very wonderful. The light shines in all directions. I have offered to the Buddha before. Now I come to see him again in person. Looking around from the Yellow Crane Tower, the wind and moon in the sky belong to the poets. Which land do the thousands of Buddhas reside in? When the wind rises, the Yangtze River surges with waves (Pu Rongping). Thousands of Buddhas ride cows upside down. Clearly losing their way when facing each other. Instead, they ask the teacher where to go. I advise you to go up another floor (Huanglong Zhen). When holding hands and talking on the tower, white duckweed and red smartweed face the riverbank. No one understands the heartfelt words. Only the clear wind and bright moon know (Tiantong Jue). Red soil was just used to draw a dustpan. Why did the black chicken suddenly fly away in fright? Since it was written into the new poem, I forgot to return in front of the Yellow Crane Tower (Yuetang Chang). Thousands of Buddhas have only heard of their names. Which country is not readily available? It is just that one does not return, and it is easy to return once one wants to. Who will compete for the misty scenery of the Five Lakes?

爭。(寶峰明)

塞雁一聲喉舌冷。悽悽蘆管月明中。荒塘軌跡無漁火。徒有秋煙拂暗風。(語風信)

貪程錯路夕陽斜。極目長安不見家。待到明朝天大曉。題詩應罵老長沙。(梅谷悅)

從容一曲楚天秋。山自高兮水自流。倒腹傾腸君不顧。空餘江面數峰浮。(退巖泐)

三千諸佛居何國。歷歷分明黃鶴樓。堪笑秀才無覓處。白雲千載空悠悠。(　三圓)

長沙與仰山玩月次。山曰。人人盡有者個。祇是用不得。師曰恰是倩汝用。曰汝作么生用。師劈胸一蹋蹋倒。山曰㘞直下似個大蟲。

長慶棱云。前彼此作家。后彼此不作家。乃別云。邪法難扶。　保福展云。好一個月。祇是用力太多。被他蹋破。卻成兩個。人人盡道岑大蟲奇特。須知仰山有陷虎之機。　德山密雲。好更與一蹋。　瑯玡覺云。李陵雖好手。爭免陷番身。　徑山杲云。小釋迦有陷虎機。老大蟲卻無牙齒。當時一蹋豈造次。驀然倒地非偶爾。眾中還有緇素得二老出者么。良久云。設有。也是掉棒打月。　天寧琦云。二老如斯吐露。于建化門頭足可觀光。若是者個事。料掉沒交涉。　寶慶法雲。小釋迦不會作客。勞煩主人。恰是倩汝用。何不與本分草料。

浮雲散盡月當空。兔子懷胎產大蟲。跳出風前弄

【現代漢語翻譯】 現代漢語譯本 爭。(寶峰明) 塞雁一聲，喉舌頓覺寒冷。淒涼的蘆葦叢中，月色皎潔。荒涼的池塘邊尋不見漁火，只有秋天的煙霧在陰暗的風中飄動。(語風信) 匆忙趕路，走錯了方向，夕陽西下。放眼望去，看不見長安的家。等到明天天亮，我要題詩罵老長沙。(梅谷悅) 從容不迫地彈奏一曲楚天的秋意。山自然高聳，水自然流淌。我傾訴衷腸，你卻不理睬，只剩下江面上漂浮著幾座山峰。(退巖泐) 三千諸佛居住在哪個國度？分明歷歷在目，就在這黃鶴樓。可笑那些秀才無處尋覓，千百年來，白雲空自悠悠。(三圓) 長沙和仰山一起賞月。仰山說：『人人都有這個東西（指佛性），只是用不上。』長沙說：『恰恰是請你來用。』仰山說：『你作么生用（你如何用）？』長沙劈胸一腳將仰山踢倒。仰山說：『㘞！直下似個大蟲（好厲害！簡直像只大老虎）。』 長慶棱說：『先前彼此都是內行，後來彼此都不是內行了。』於是又說：『邪法難以扶持。』保福展說：『好一個月亮，只是用力太多，被他踢破了，卻變成了兩個。人人都說岑大蟲（指仰山）奇特，要知道仰山有設陷阱捉老虎的本事。』德山密雲說：『最好再補上一腳。』瑯玡覺說：『李陵雖然是好手，也免不了陷入敵人的圈套。』徑山杲說：『小釋迦（指長沙）有設陷阱捉老虎的本事，老大蟲（指仰山）卻沒有牙齒。當時那一腳踢下去豈是隨便的？驀然倒地也不是偶然的。』眾人之中還有僧俗能夠理解這兩位老人的用意嗎？良久，逕山杲說：『即使有，也是掉棒打月（比喻做無用功）。』天寧琦說：『兩位老人如此坦誠地吐露心聲，在建化門前足以讓人觀光學習。』如果是這件事，恐怕掉棒也毫無用處。寶慶法說：『小釋迦不會做客，勞煩主人。恰恰是請你來用，為何不給人家本分的草料（指供養）？』 浮雲散盡，明月當空。兔子懷胎，竟然生出大老虎。跳到風前，嬉戲玩耍。

【English Translation】 English version Contention. (Baofeng Ming) A wild goose cries, its throat and tongue feel cold. In the bleak reed marshes, the moon shines bright. No fishing lights can be seen by the desolate pond. Only autumn mist brushes against the dim wind. (Yu Fengxin) In a rush to travel, I took the wrong path, and the setting sun slants. Straining my eyes, I cannot see my home in Chang'an (ancient capital of China). When the sky dawns bright tomorrow, I shall write a poem to scold old Changsha (Zen master). (Meigu Yue) Leisurely playing a tune of Chu's autumn sky. The mountain is naturally high, and the water naturally flows. I pour out my heart and soul, but you disregard me, leaving only a few peaks floating on the river's surface. (Tuiyan Le) In what country do the three thousand Buddhas reside? Clearly and distinctly, it is in the Yellow Crane Tower. It's laughable that scholars cannot find it anywhere. For thousands of years, white clouds drift aimlessly. (San Yuan) Changsha and Yangshan (Zen masters) were enjoying the moon together. Yangshan said, 'Everyone has this thing (Buddha-nature), but they just can't use it.' Changsha said, 'Precisely, I'm asking you to use it.' Yangshan said, 'How do you use it?' Changsha kicked Yangshan in the chest, knocking him down. Yangshan said, '㘞! Directly like a big tiger!' Changqing Leng said, 'Before, they were both experts; later, neither of them were experts.' Then he added, 'It's difficult to support a heretical teaching.' Baofu Zhan said, 'A good moon, but too much force was used, and it was kicked and broken, turning into two. Everyone says that Cen the Tiger (referring to Yangshan) is peculiar, but you should know that Yangshan has the skill to trap tigers.' Deshan Miyun said, 'It would be good to add another kick.' Langye Jue said, 'Although Li Ling (historical figure known for his military skills) was a good hand, he couldn't avoid falling into the enemy's trap.' Jingshan Gao said, 'Little Shakyamuni (referring to Changsha) has the skill to trap tigers, but the old tiger (referring to Yangshan) has no teeth. That kick at that time was not casual. Falling to the ground suddenly was not accidental.' Among the crowd, are there any monks or laypeople who understand the intentions of these two old men? After a long silence, Jingshan Gao said, 'Even if there are, it's like using a stick to hit the moon (a metaphor for doing something futile).' Tianning Qi said, 'The two old men reveal their hearts so frankly that it's enough for people to learn from them at the Jianhua Gate.' If it's this matter, I'm afraid that using a stick would be of no use. Baoqing Fa said, 'Little Shakyamuni doesn't know how to be a guest, troubling the host. Precisely, I'm asking you to use it, why not give him his due fodder (referring to offerings)?' The floating clouds have dispersed, and the bright moon hangs in the sky. A rabbit conceives and gives birth to a big tiger. It jumps out in front of the wind, playing and frolicking.

牙爪。至今撼動廣寒宮。(曹源生)

作者提持迥不同。廣寒宮裡起清風。一朝蹋倒雖然活。已落他家陷阱中。(掩室開)

一拳打落天邊月。就手輕拋陷虎機。有意氣時添意氣。得便宜是落便宜。(天岸升)

長沙因皓月供奉問古德曰。了即業障本來空。未了應須償夙債。祇如師子尊者二祖大師。為甚卻償債去。師曰大德不識本來空。曰如何是本來空。師曰業障是。

白巖符云。玉解連環。珠穿九曲。須讓他長沙作手。若以過量衲僧巴鼻論本分草料。猶欠也。當時問如何是本來空。便與劈頭一棒。則千古稱尊。又豈止大蟲而已。

長沙因僧問本來人還成佛也無。師曰汝見大唐天子還自割茅刈草么。曰未審是何人成佛。師曰是汝成佛。僧無語。師曰會么。曰不會。師曰如人因地而倒。因地而起。地道甚麼。

殿閣重重紫氣深。星分辰位正乾坤。金輪不御閻浮境。豈並諸侯寶印尊。(投子青)

簾幙春風曉尚寒。歌樓聲咽夢驚殘。金與不御人間世。休羨壺中日月寬。(云巖因)

人世未逢九五尊。春明御仗曉崢嶸。時人祇識朱衣貴。錯認侯門作帝閽。(天岸升)

深宮云鎖碧天高。丹鳳棲梧路轉遙。祇恐下方看不見。也知無奈曲龍腰。(俍享挺)

長沙

【現代漢語翻譯】 現代漢語譯本： 『牙爪。至今撼動廣寒宮。』（曹源生）

『作者提持迥不同。廣寒宮裡起清風。一朝蹋倒雖然活。已落他家陷阱中。』（掩室開）

『一拳打落天邊月。就手輕拋陷虎機。有意氣時添意氣。得便宜是落便宜。』（天岸升）

長沙（Changsha）因皓月供奉問古德曰：『了即業障本來空，未了應須償夙債。祇如師子尊者（Shizi Zunzhe）二祖大師，為甚卻償債去？』師曰：『大德不識本來空。』曰：『如何是本來空？』師曰：『業障是。』

白巖符云：『玉解連環，珠穿九曲，須讓他長沙（Changsha）作手。若以過量衲僧巴鼻論本分草料，猶欠也。』當時問『如何是本來空』，便與劈頭一棒，則千古稱尊，又豈止大蟲而已。

長沙（Changsha）因僧問：『本來人還成佛也無？』師曰：『汝見大唐天子還自割茅刈草么？』曰：『未審是何人成佛？』師曰：『是汝成佛。』僧無語。師曰：『會么？』曰：『不會。』師曰：『如人因地而倒，因地而起，地道甚麼？』

『殿閣重重紫氣深。星分辰位正乾坤。金輪不御閻浮境。豈並諸侯寶印尊。』（投子青）

『簾幙春風曉尚寒。歌樓聲咽夢驚殘。金與不御人間世。休羨壺中日月寬。』（云巖因）

『人世未逢九五尊。春明御仗曉崢嶸。時人祇識朱衣貴。錯認侯門作帝閽。』（天岸升）

『深宮云鎖碧天高。丹鳳棲梧路轉遙。祇恐下方看不見。也知無奈曲龍腰。』（俍享挺）

長沙（Changsha）

【English Translation】 English version: 'Teeth and claws. Still shaking the Guanghan Palace (Moon Palace).' (Cao Yuansheng)

'The author's approach is quite different. A clear breeze arises in the Guanghan Palace (Moon Palace). Though one may live after being knocked down, one has already fallen into another's trap.' (Yan Shikai)

'A punch knocks down the moon in the sky. Readily throwing out the tiger trap. Adding vigor when there is vigor. Taking advantage is falling into advantage.' (Tian An Sheng)

Changsha (a place name) asked an ancient master through the offering of the bright moon: 'If one understands, karmic obstacles are originally empty; if one does not understand, one must repay past debts. What about Shizi Zunzhe (Lion Venerable) and the Second Patriarch? Why did they repay debts?' The master said, 'Great virtue, you do not recognize original emptiness.' He asked, 'What is original emptiness?' The master said, 'Karmic obstacles are.'

Baiyan Fu said, 'Jade unravels the linked rings, pearls pierce the nine curves; it must be left to Changsha (a place name) to handle. If one discusses fundamental provisions with the excessive arrogance of a monk, it is still lacking.' At that time, if he had asked, 'What is original emptiness?' and then given a blow to the head, he would be revered for all time, and not just a big bug.

Changsha (a place name) asked a monk, 'Can the original person still become a Buddha?' The master said, 'Have you seen the Emperor of the Great Tang Dynasty cutting grass himself?' He said, 'I do not know who becomes a Buddha.' The master said, 'It is you who become a Buddha.' The monk was speechless. The master said, 'Do you understand?' He said, 'I do not understand.' The master said, 'Like a person who falls because of the ground and rises because of the ground, what does the ground do?'

'The palace halls are layered deep with purple aura. The stars divide the positions of the zodiac, rightly governing heaven and earth. The golden wheel does not govern the Jambudvipa (world). How can it be compared to the precious seal of princes?' (Touzi Qing)

'The spring breeze through the curtains is still cold at dawn. The singing in the pleasure house is choked, and dreams are startled and broken. The golden chariot does not govern the human world. Do not envy the wide days and months in the pot.' (Yunyan Yin)

'The world has not yet met the honored one of the ninth five-year cycle. The spring is bright, and the imperial procession is majestic at dawn. People only recognize the nobility of the red robes, mistakenly taking the gate of a noble family for the imperial palace.' (Tian An Sheng)

'Deep in the palace, clouds lock the high blue sky. The phoenix perches on the parasol tree, the road turns far away. I only fear that those below cannot see it, but they also know there is no help for the curved dragon waist.' (Liang Xiang Ting)

Changsha (a place name)

因三聖令秀上座問。南泉遷化向甚麼處去。師曰石頭作沙彌時參見六祖。曰。不問石頭見六祖。南泉遷化向甚麼處去。師曰教伊尋思去。曰。和尚雖有千尺寒松。且無抽條石筍。師默然。曰謝和尚答話。師亦默然。秀回舉似三聖。聖曰若恁么猶勝臨濟七步。然雖如是。待我更驗看。明日三聖去問。承聞和尚昨日答南泉遷化一則語。可謂光前絕後。今古罕聞。師亦默然。

昭覺勤云。也大奇。也大奇。長沙畫虎卻成貍。南泉一去無訊息。空使行人說是非。　理安問云。長沙三處默然。諸人作么生會。若也會得。各下一轉語。乃頌　一則南泉遷化語。光前絕後古今稀。大蟲無齒果然別。不是親遭不易知。

客見長沙路陌同。令人依約探家風。須彌萬仞磨今古。折箭量天枉費工。(佛印元)

探花蝴蝶舞三臺。啄木掉頭鳴訝鼓。處處相逢岑大蟲。元來便是長沙虎。(長靈卓)

王老蹤由孰可知。那堪更問大蟲兒。直饒石筍抽條盡。無處堪尋向上機。(投子舒)

也大奇。也大奇。卷舒出沒看全機。若非鑒物張華眼。未免隨人說是非。(石溪月)

長沙因僧問如何轉得山河國土歸自己去。師曰如何轉得自己成山河國土去。曰不會。師曰湖南城下好養民。米賤柴多足四鄰。僧無語。師示偈

【現代漢語翻譯】 現代漢語譯本： 因三聖令秀上座問：『南泉（Nanquan，禪師名）遷化（qianhua，去世的婉稱）向甚麼處去？』師（指長沙，下同）曰：『石頭（Shitou，禪師名）作沙彌（shami，小和尚）時參見六祖（Liuzu，六祖慧能）。』曰：『不問石頭見六祖，南泉遷化向甚麼處去？』師曰：『教伊尋思去。』曰：『和尚雖有千尺寒松，且無抽條石筍。』師默然。曰：『謝和尚答話。』師亦默然。秀回舉似三聖。聖曰：『若恁么猶勝臨濟（Linji，禪師名）七步。然雖如是，待我更驗看。』明日三聖去問：『承聞和尚昨日答南泉遷化一則語，可謂光前絕後，今古罕聞。』師亦默然。 昭覺勤云：『也大奇，也大奇，長沙（Changsha，禪師名）畫虎卻成貍。南泉一去無訊息，空使行人說是非。』理安問云：『長沙三處默然，諸人作么生會？若也會得，各下一轉語。』乃頌：『一則南泉遷化語，光前絕後古今稀。大蟲無齒果然別，不是親遭不易知。』 客見長沙路陌同，令人依約探家風。須彌（Xumi，山名，佛教宇宙觀的中心）萬仞磨今古，折箭量天枉費工。（佛印元） 探花蝴蝶舞三臺，啄木掉頭鳴訝鼓。處處相逢岑大蟲，元來便是長沙虎。（長靈卓） 王老蹤由孰可知，那堪更問大蟲兒。直饒石筍抽條盡，無處堪尋向上機。（投子舒） 也大奇，也大奇，卷舒出沒看全機。若非鑒物張華眼，未免隨人說是非。（石溪月） 長沙因僧問：『如何轉得山河國土歸自己去？』師曰：『如何轉得自己成山河國土去？』曰：『不會。』師曰：『湖南城下好養民，米賤柴多足四鄰。』僧無語。師示偈

【English Translation】 English version: Because of Sansheng, he ordered the monk Xiu to ask: 'Where did Nanquan (Nanquan, name of a Zen master) go after his Qianhua (qianhua, a euphemism for passing away)?' The Master (referring to Changsha, the same below) said: 'When Shitou (Shitou, name of a Zen master) was a Shami (shami, a young monk), he visited the Sixth Patriarch (Liuzu, Huineng, the Sixth Patriarch).' He said: 'I'm not asking about Shitou meeting the Sixth Patriarch, where did Nanquan go after his Qianhua?' The Master said: 'Tell him to ponder it.' He said: 'Although the Abbot has thousand-foot cold pines, he lacks emerging stone bamboos.' The Master remained silent. He said: 'Thank you, Abbot, for answering.' The Master also remained silent. Xiu returned and told Sansheng. Sansheng said: 'If it's like this, it's even better than Linji's (Linji, name of a Zen master) seven steps. However, even so, I will examine it further.' The next day, Sansheng went to ask: 'I heard that the Abbot's answer yesterday regarding Nanquan's Qianhua was truly unprecedented and rarely heard throughout history.' The Master also remained silent. Zhaojue Qin said: 'How strange, how strange, Changsha (Changsha, name of a Zen master) painted a tiger but it became a civet cat. Nanquan has gone without a trace, causing people to argue right and wrong in vain.' Li'an asked: 'Changsha's three silences, how do you all understand them? If you understand, each of you should add a turning phrase.' Then he chanted: 'The saying about Nanquan's Qianhua is unprecedented and rare throughout history. A toothless tiger is indeed different; it's not easy to know unless you experience it personally.' A guest sees that the roads of Changsha are the same, making people vaguely explore the family style. Mount Xumi (Xumi, name of a mountain, the center of the Buddhist cosmology) grinds the past and present, measuring the sky with a broken arrow is a waste of effort. (Foyin Yuan) Butterflies exploring flowers dance on the three platforms, woodpeckers turn their heads and make surprising drum sounds. Everywhere we meet the fierce tiger Cen, originally it is the Changsha tiger. (Changling Zhuo) Who knows the traces of Old Man Wang, how can we ask about the tiger cub? Even if the stone bamboo shoots emerge completely, there is nowhere to find a higher opportunity. (Touzi Shu) How strange, how strange, the complete mechanism is seen in the rolling and emerging. If it were not for Zhang Hua's eyes to discern things, one would inevitably follow others in saying right and wrong. (Shixi Yue) Changsha asked a monk: 'How can one turn the mountains, rivers, land, and country back to oneself?' The Master said: 'How can one turn oneself into mountains, rivers, land, and country?' He said: 'I don't understand.' The Master said: 'It's good to raise people under the city of Hunan, rice is cheap and firewood is plentiful, sufficient for the four neighbors.' The monk was speechless. The Master showed a verse.

曰。誰謂山河轉。山河轉向誰。圓通無兩畔。法性本無歸。

昭覺勤云。得人一牛。還人一馬。　天童覺云。雖然主賓互換。要且泥水不分。忽然捩轉鼻頭。恁么不恁么總不得。又合作么生。如今王令稍嚴。不許攙行奪市。　瑞巖慍云。者僧擔一擔懵懂。換得一擔淈𣸩。雖然。不因夜來雁。怎見海門秋。　磬山修云。饒你轉得山河大地歸自己去。卻是埋沒己靈。更饒你轉得自己成山河大地去。猶是背覺合塵。且道轉即是不轉即是。法林音云。磬山老祖蹉過長沙也。

塵剎平常露此身。疑生情動見疏親。湖南城裡從來事。米賤柴多足四鄰。(保寧勇)

誰問山河解轉身。轉身方覺體全真。清凈界中無一物。一重山後一重人。(大圓智)

者一轉。那一轉。尺非長。寸非短。幾多錯認自家身。目前異路難排遣。珊瑚㶑滟十洲春。覿面無人識深淺。君不見。陶朱一葉駕扁舟。五湖風月無人管。(天岸升)

過得杭州到四明。月華山樹遍鄉城。馬因倦后鞭無力。坐看秋塘鷺宿汀。(愚絕教)

長沙因僧問。南泉遷化後向甚麼處去。師曰。東家作驢。西家作馬。曰未審意旨如何。師曰。要騎便騎。要下便下。

徑山杲云。今日有問雲門。圓悟老人遷化後向甚處去。向道入阿鼻大地獄

【現代漢語翻譯】 現代漢語譯本： 說：誰說山河可以轉動？山河的轉向又是爲了誰？圓融通達沒有兩端，法性的本質本來就沒有歸宿。

昭覺勤禪師說：『得到別人的一頭牛，還給別人一匹馬。』 天童覺禪師說：『雖然主客互相轉換，但終究泥和水還是不分的。』忽然猛地扭轉鼻頭，這樣不行，那樣也不行。又該如何是好呢？現在王令稍微嚴厲，不允許插隊搶市。 瑞巖慍禪師說：『這個僧人挑著一擔懵懂，換來一擔渾濁。』雖然如此，不是因為夜裡飛來的雁，怎麼能見到海邊的秋色呢？ 磬山修禪師說：『即使你轉動山河大地歸為己有，卻是埋沒了自身的靈性。更何況你轉動自身變成山河大地，仍然是背離覺悟而迎合塵世。』那麼，到底是轉還是不轉呢？法林音禪師說：『磬山老祖錯過了長沙的機緣啊。』

尋常的塵世剎土顯露出這個身軀，疑慮產生，情感波動，所見皆是疏遠和親近。湖南城裡的事情向來如此，米價低廉，柴火充足，足夠四鄰使用。（保寧勇禪師）

誰問山河如何能轉身？轉身才發覺本體是完全真實的。清凈的境界中沒有一物，越過一座山後又是一重人。（大圓智禪師）

這一個轉，那一個轉，尺不是長，寸也不是短。多少人錯誤地認為這個身體就是自己。眼前的歧路難以排解。珊瑚閃耀著十洲的春色，面對面卻沒有人認識它的深淺。你沒看見嗎？陶朱公乘著一片葉子駕著小船，在五湖的風景中自由自在，無人管束。（天岸升禪師）

過了杭州到達四明，月華山上的樹木遍佈鄉鎮。馬因為疲倦后鞭子也無力了，靜靜地看著秋天的池塘里白鷺棲息在水中的沙洲上。（愚絕教禪師）

長沙禪師因為有僧人問：『南泉禪師圓寂後去了什麼地方？』長沙禪師說：『在東家做驢，在西家做馬。』僧人說：『不知道其中的意思是什麼？』長沙禪師說：『要騎就騎，要下就下。』

徑山杲禪師說：『今天有人問雲門禪師，圓悟老人圓寂後去了什麼地方？』我會說：『進入阿鼻大地獄。』

【English Translation】 English version: He said: Who says mountains and rivers turn? To whom do mountains and rivers turn? Perfect and unobstructed, there are no two sides. The nature of Dharma originally has no return.

Chan Master Zhaojue Qin said: 'Obtaining one ox from someone, returning one horse to them.' Chan Master Tiantong Jue said: 'Although host and guest interchange, ultimately mud and water are not separate.' Suddenly twisting the nose, this way is not right, that way is not right. Then what should be done? Now the king's orders are slightly stricter, not allowing cutting in line or seizing the market. Chan Master Ruiyan Yun said: 'This monk carries a load of ignorance, exchanging it for a load of turbidity.' Even so, if not for the geese flying in the night, how could one see the autumn scenery at the sea gate? Chan Master Qingshan Xiu said: 'Even if you turn the mountains, rivers, and earth to return to yourself, you are burying your own spirit. Moreover, even if you turn yourself into mountains, rivers, and earth, you are still turning your back on enlightenment and conforming to the world.' So, is it turning or not turning? Chan Master Falin Yin said: 'Old Ancestor Qingshan missed the opportunity of Changsha.'

In ordinary dust-like lands, this body is revealed. Doubts arise, emotions stir, and what is seen is both distant and close. Things in Hunan city have always been like this: rice is cheap, firewood is plentiful, enough for the neighbors to use. (Chan Master Baoning Yong)

Who asks how mountains and rivers can turn? Only by turning does one realize the body is completely true. In the pure realm, there is not a single thing. Beyond one mountain, there is another layer of people. (Chan Master Dayuan Zhi)

This turn, that turn, a foot is not long, an inch is not short. How many people mistakenly take this body as themselves. The divergent paths before the eyes are difficult to resolve. Coral shimmers with the spring colors of the ten continents, but face to face, no one recognizes its depth. Don't you see? Tao Zhu rides a leaf in a small boat, free and unrestrained in the scenery of the Five Lakes, with no one to control him. (Chan Master Tian'an Sheng)

Passing Hangzhou and arriving at Siming, the trees of Yuehua Mountain are all over the towns and villages. The horse is tired, and the whip is powerless. Quietly watching the egrets resting on the sandbars in the autumn pond. (Chan Master Yujue Jiao)

Chan Master Changsha, because a monk asked: 'Where did Chan Master Nanquan go after his passing?' Chan Master Changsha said: 'He becomes a donkey in the east family and a horse in the west family.' The monk said: 'I don't know what the meaning of this is?' Chan Master Changsha said: 'Ride if you want to ride, get off if you want to get off.'

Chan Master Jingshan Gao said: 'Today, if someone asks Chan Master Yunmen, 'Where did Elder Yuanwu go after his passing?' I would say: 'He entered the Avici Great Hell.'

去。未審意旨如何。飲洋銅汁吞熱鐵丸。更問還救得也無。救不得。為什麼救不得。是者老漢家常茶飯。　天寧琦云。若欲報德酬恩。須是長沙妙喜忤逆兒孫始得。雖然。珊瑚枕上兩行淚。半是思君半恨君。

脫得驢頭戴馬頭。東家西家卒未休。問君還有幾多愁。恰似一江春水向東流。(懶庵樞)

長沙因僧問如何是諸佛師。師曰汝從無量劫來承甚麼人恩力。

法林音云。依師恁么道。猶是諸佛弟子在。

混沌未分便有渠。堂堂相貌絕名模。長沙謾道承恩力。試問還曾識也無。(疏山常)

長沙因僧問諸佛師是誰。師曰從無始劫來承誰覆蔭。曰未有諸佛已前作么生。師曰魯祖開堂亦與師僧東道西話。

水墨丹青畫不成。混然竹木個精靈。求恩乞福拋柸筶。向道明明自不聽。(保寧勇)

衢州子湖巖利蹤禪師(南泉愿嗣)

門下立椑曰。子湖有一狗。上取人頭。中取人心。下取人足。擬議即喪身失命。有僧到。師喝曰看狗。僧才回頭。師便歸方丈。有問如何是子湖狗。師曰嗥嗥。

翠峰顯云。眾中總道者僧著一口。著即著了。怎奈者僧在。敢問諸人。子湖狗著者便死。因甚麼者僧在。若無通方眼救得者僧。設使子湖出世。咬殺百千萬個有甚麼益。我當時若見。

先斫下牌。然後入院。待伊喝云看狗。與伊放出個焦尾大蟲。如今諸人要見么。日勢稍晚歸堂。　神鼎諲云。正當恁么時。下得甚麼語。神鼎當時若在。即喝云者畜生。又云死。又作退勢。　萬峰蔚云。入門一喝。頭正尾正。擬議思量。喪卻性命。且作么生入得他門戶。

子湖狗子最威獰。來者投明莫暗行。向道看時如不見。當頭咬殺喪平生。(佛國白)

錯過當頭一機。昧卻現成公案。子湖指處太親。直須急著眼看。(浙翁琰)

子湖一夜于僧堂叫曰有賊有賊。眾皆驚起。有僧自堂內出。師把住曰。維那。捉得也捉得也。僧曰。不是。是某甲。師曰。是即是。祇是汝不肯承當。

翠巖芝云。子湖也是相頭買帽。　溈山果云。子湖恁么。大似按牛頭吃草。　天界盛云。大小子湖。龍頭蛇尾。若是崇先。待道不是是某甲。便即推開云。你還要偷老僧那。

子湖因劉鐵磨到乃問。久響劉鐵磨。莫便是否。曰不敢。師曰左轉右轉。曰和尚莫顛倒。師便打。

昭覺勤云。子湖棒頭有眼。祇為權柄在手。鐵磨皮下有血。還他竿木隨身。雖然柔弱勝剛強。且要語在。

鄂州茱萸禪師(南泉愿嗣)

上堂擎起一橛竹曰。還有人向虛空里釘得橛么。時有靈虛上座出曰虛空是橛。師便

【現代漢語翻譯】 現代漢語譯本： 先砍下一塊牌子。然後進入寺院。等待他喊叫著看狗。給他放出一條燒焦尾巴的大蟲（老虎）。現在各位想要見識嗎？太陽快落山了，回禪堂去吧。 神鼎諲（禪師名）說：『正在這個時候，該說什麼話呢？』神鼎當時如果在這裡，就喝斥道：『這個畜生！』又說：『死！』又做出退卻的姿勢。 萬峰蔚（禪師名）說：『入門一聲喝，頭正尾也正。如果猶豫思量，就會喪失性命。那麼，怎樣才能進入他的門呢？』

子湖（禪師名）的狗子最是威猛兇獰。來的人要看清楚，不要在暗中行走。如果說看的時候好像沒看見，當頭咬殺，就會喪失一生。（佛國白（禪師名））

錯過當頭一機，就錯過了現成的公案。子湖指點的地方太親切了，必須趕緊睜大眼睛看。（浙翁琰（禪師名））

子湖一夜在僧堂里叫喊說：『有賊！有賊！』眾人都驚醒起來。有個僧人從堂內出來。子湖抓住他說：『維那（寺院職務），捉到了！捉到了！』僧人說：『不是，我是某甲。』子湖說：『是就是，只是你不肯承認。』

翠巖芝（禪師名）說：『子湖也是看人頭買帽子。』溈山果（禪師名）說：『子湖這樣做，很像按著牛頭讓它吃草。』天界盛（禪師名）說：『大小子湖，龍頭蛇尾。如果是崇先（禪師名），會說：『不是，我是某甲。』然後一把推開說：『你還要偷老僧的東西嗎？』

子湖因為劉鐵磨（居士名）到來，於是問：『久聞劉鐵磨，莫非就是你嗎？』劉鐵磨說：『不敢當。』子湖說：『左轉右轉。』劉鐵磨說：『和尚不要顛倒。』子湖就打了他。

昭覺勤（禪師名）說：『子湖的棒頭有眼，只因爲權柄在手。劉鐵磨的皮下有血，還他竿木隨身。雖然柔弱勝過剛強，但關鍵在於言語。』

鄂州茱萸禪師（禪師名，南泉愿（禪師名）的嗣法弟子）

上堂時舉起一截竹子說：『還有人能在虛空里釘得下木橛嗎？』當時有靈虛上座（僧人名）出來說：『虛空就是木橛。』茱萸禪師便打。

【English Translation】 English version: First, chop down a sign. Then enter the monastery. Wait for him to shout 'Look at the dog!' Release a large tiger with a burnt tail for him. Do you all want to see it now? The sun is setting, let's return to the meditation hall. Shen Dingyin (Zen master's name) said: 'At this very moment, what should be said?' If Shen Ding were here then, he would have scolded: 'This beast!' And said: 'Die!' And made a retreating gesture. Wan Fengwei (Zen master's name) said: 'A shout upon entering the gate, the head is straight and the tail is straight. If you hesitate and ponder, you will lose your life. So, how can you enter his gate?'

Zihu's (Zen master's name) dog is the most fierce and ferocious. Those who come should see clearly and not walk in the dark. If you say you see but it's as if you don't see, it will bite you to death and you will lose your life. (Foguo Bai (Zen master's name))

Missing the opportunity at the very moment means missing the readily available public case. Zihu's pointing is too intimate, you must open your eyes wide and look. (Zheweng Yan (Zen master's name))

One night, Zihu shouted in the monks' hall: 'There's a thief! There's a thief!' Everyone was startled and woke up. A monk came out from the hall. Zihu grabbed him and said: 'Dean (monastery position), caught him! Caught him!' The monk said: 'No, it's me, so-and-so.' Zihu said: 'It is you, but you just won't admit it.'

Cuiyan Zhi (Zen master's name) said: 'Zihu is also buying a hat by looking at the head.' Weishan Guo (Zen master's name) said: 'Zihu doing this is very much like pressing a cow's head to make it eat grass.' Tianjie Sheng (Zen master's name) said: 'Big and small Zihu, dragon head and snake tail. If it were Chongxian (Zen master's name), he would say: 'No, it's me, so-and-so.' Then he would push him away and say: 'Do you still want to steal the old monk's things?'

Because Liu Tiemo (layman's name) arrived, Zihu asked: 'I've long heard of Liu Tiemo, could it be you?' Liu Tiemo said: 'I dare not claim to be.' Zihu said: 'Turn left, turn right.' Liu Tiemo said: 'Venerable monk, don't be upside down.' Zihu then hit him.

Zhaojue Qin (Zen master's name) said: 'Zihu's staff has eyes, only because the authority is in his hands. Liu Tiemo's skin has blood, return him the pole that goes with him. Although softness overcomes strength, the key lies in the words.'

Zen Master Zhuyu of Ezhou (Zen master's name, a Dharma heir of Nanquan Yuan (Zen master's name))

In the Dharma hall, he raised a piece of bamboo and said: 'Is there anyone who can nail a peg into the void?' At that time, the Venerable Lingxu (monk's name) came out and said: 'The void is the peg.' Zen Master Zhuyu then hit him.

打。靈曰莫錯打某甲。師擲竹便歸方丈。

雲門偃云。矢上加尖。有僧雲和尚適才與么道那。門云槌鐘謝響。得個蝦蟆出來。　翠峰顯云。若要此話大行。直須打了趁出。　云居錫云。此人具眼不具眼。因甚著打。　法雲秀云。茱萸祇知瞻前。者僧不能顧后。檢點將來。兩個總須吃棒。且道過在甚處。　棲賢諟云。者僧出來與么道。具眼不具眼。茱萸當時便打。打伊甚麼處。　南堂欲云。茱萸空中釘橛。靈虛旱地遭釘。翠峰不管盡法無民。祇要話行千古。看來總是一隊掠虛漢。

虛空是橛幾人諳。獨有靈虛最善參。潦倒茱萸雖倚勢。龍頭蛇尾更何堪。(本覺一)

茱萸因趙州執杖上法堂從東過西。師曰作甚麼。州曰探水。師曰。我者里一滴也無。探個甚麼。州以杖靠壁便下去。

瑯玡覺云。勢敗奴欺主。時衰鬼弄人。　溈山喆云。趙州善能探水。不犯波瀾。茱萸一滴也無。怎奈關防不得。　天童華云。茱萸一滴也無。滔天白浪。趙州以杖靠壁。不犯清波。雖然二老同死同生。怎奈山僧未肯放過。　理安洸云。茱萸墻塹不牢。趙州探竿短小。撿點將來。二俱不了。　介毅洪云。趙州探水。生拔蒼龍頭上角。茱萸無一滴。活剜猛虎眼中珠。雖然如是。茱萸猶欠一籌在。當時見他恁么下去。祇云三

【現代漢語翻譯】 現代漢語譯本： 打。靈（Ling，人名）說：『不要打錯，是某甲（Moujia，泛指某人）。』 茱萸（Zhuyu，人名）禪師扔掉竹杖，便回方丈室。

雲門偃（Yunmen Yan，人名）說：『這是箭上加尖。』 有僧人問：『和尚您剛才那樣說是什麼意思？』 雲門（Yunmen，地名）說：『敲鐘后才感謝鐘聲，結果卻跑出來一隻蛤蟆。』 翠峰顯（Cuifeng Xian，人名）說：『如果想要這句話廣為流傳，就必須打了之後趕出去。』 云居錫（Yunju Xi，人名）說：『這個人有眼力還是沒眼力？為什麼捱打？』 法雲秀（Fayun Xiu，人名）說：『茱萸（Zhuyu）只知道看前面，這個僧人不能顧及後面。仔細檢查起來，這兩個人都應該捱打。那麼，過錯在哪裡呢？』 棲賢諟（Qixian Shi，人名）說：『這個僧人出來這樣說，是有眼力還是沒眼力？茱萸（Zhuyu）當時就應該打他，打他什麼地方？』 南堂欲（Nantang Yu，人名）說：『茱萸（Zhuyu）在空中釘木樁，靈虛（Lingxu，地名）在旱地上遭釘。翠峰（Cuifeng，地名）不管是否窮盡法律而沒有民眾，只想要話語流傳千古。看來總是一群虛張聲勢的人。』

虛空是木樁，有幾人能明白？只有靈虛（Lingxu）最善於參悟。潦倒的茱萸（Zhuyu）雖然倚仗權勢，但龍頭蛇尾又能怎麼樣呢？（本覺一（Benjue Yi，人名））

茱萸（Zhuyu）因為趙州（Zhaozhou，地名）執杖上法堂，從東邊走到西邊。茱萸（Zhuyu）禪師問：『做什麼？』 趙州（Zhaozhou）禪師說：『探水。』 茱萸（Zhuyu）禪師說：『我這裡一滴水也沒有，探什麼？』 趙州（Zhaozhou）禪師把竹杖靠在墻上，便下去了。

瑯玡覺（Langya Jue，人名）說：『勢敗了奴才欺負主人，時運衰落了鬼捉弄人。』 溈山喆（Weishan Zhe，人名）說：『趙州（Zhaozhou）善於探水，不犯一絲波瀾。茱萸（Zhuyu）一滴水也沒有，怎奈何關防不住。』 天童華（Tiantong Hua，人名）說：『茱萸（Zhuyu）一滴水也沒有，卻是滔天白浪。趙州（Zhaozhou）把竹杖靠在墻上，不犯清澈的波浪。雖然二老同生共死，怎奈我山僧未肯放過。』 理安洸（Li'an Guang，人名）說：『茱萸（Zhuyu）的墻壁不牢固，趙州（Zhaozhou）的探竿短小。仔細檢查起來，這兩個人都不了了。』 介毅洪（Jieyi Hong，人名）說：『趙州（Zhaozhou）探水，生生拔掉蒼龍頭上的角；茱萸（Zhuyu）沒有一滴水，活活剜出猛虎眼中的珠。雖然是這樣，茱萸（Zhuyu）仍然欠缺一籌。當時見他那樣下去，只說三……』

【English Translation】 English version: Hitting. Ling (Ling, a name) said: 'Don't hit the wrong person, it's Moujia (Moujia, generic term for someone).' Master Zhuyu (Zhuyu, a name) threw away the bamboo staff and returned to his abbot's room.

Yunmen Yan (Yunmen Yan, a name) said: 'This is adding sharpness to an arrow.' A monk asked: 'Venerable, what did you mean by saying that just now?' Yunmen (Yunmen, a place name) said: 'Thanking the sound after striking the bell, but a toad comes out.' Cuifeng Xian (Cuifeng Xian, a name) said: 'If you want this saying to spread widely, you must hit and then drive it out.' Yunju Xi (Yunju Xi, a name) said: 'Does this person have insight or not? Why is he being hit?' Fayun Xiu (Fayun Xiu, a name) said: 'Zhuyu (Zhuyu) only knows to look ahead, this monk cannot look behind. Upon careful examination, both of them should be hit. So, where is the fault?' Qixian Shi (Qixian Shi, a name) said: 'This monk came out and said this, does he have insight or not? Zhuyu (Zhuyu) should have hit him at that time, where should he hit him?' Nantang Yu (Nantang Yu, a name) said: 'Zhuyu (Zhuyu) is nailing a stake in the air, Lingxu (Lingxu, a place name) is being nailed in the dry land. Cuifeng (Cuifeng, a place name) doesn't care whether the law is exhausted and there are no people, he only wants the saying to be passed down through the ages. It seems they are all a bunch of bluffers.'

The empty space is a stake, how many people understand? Only Lingxu (Lingxu) is best at comprehending. Although the disheveled Zhuyu (Zhuyu) relies on power, what can a dragon's head and snake's tail do? (Benjue Yi (Benjue Yi, a name))

Zhuyu (Zhuyu) because Zhaozhou (Zhaozhou, a place name) carried a staff into the Dharma hall, walking from east to west. Master Zhuyu (Zhuyu) asked: 'What are you doing?' Master Zhaozhou (Zhaozhou) said: 'Exploring for water.' Master Zhuyu (Zhuyu) said: 'There is not a drop of water here, what are you exploring for?' Master Zhaozhou (Zhaozhou) leaned the bamboo staff against the wall and went down.

Langya Jue (Langya Jue, a name) said: 'When power is lost, the servant bullies the master; when fortune declines, the ghost teases people.' Weishan Zhe (Weishan Zhe, a name) said: 'Zhaozhou (Zhaozhou) is good at exploring for water, without disturbing a ripple. Zhuyu (Zhuyu) doesn't have a drop of water, but how can he prevent it?' Tiantong Hua (Tiantong Hua, a name) said: 'Zhuyu (Zhuyu) doesn't have a drop of water, but it's a滔天白浪 (tāotiān báilàng, overwhelming white waves). Zhaozhou (Zhaozhou) leaned the bamboo staff against the wall, without disturbing the clear waves. Although the two old men live and die together, how can this mountain monk not let it go?' Li'an Guang (Li'an Guang, a name) said: 'Zhuyu's (Zhuyu) wall is not strong, Zhaozhou's (Zhaozhou) probing pole is short. Upon careful examination, both of them are unfinished.' Jieyi Hong (Jieyi Hong, a name) said: 'Zhaozhou (Zhaozhou) explores for water, forcibly pulling the horn from the head of a azure dragon; Zhuyu (Zhuyu) doesn't have a drop of water, vividly gouging out the pearl from the eye of a fierce tiger. Even so, Zhuyu (Zhuyu) is still one step short. At that time, seeing him go down like that, just say three…'

十年後難得與么漢。非圖光揚宗眼。益顯南泉門下有人。

逐步移筇探淺深。果然滄海碧沉沉。一雙足跡分明在。將謂歸家不可尋。(保寧勇)

深淺聊將拄杖探。忽然平地起波瀾。傾湫倒岳驚天地。到海方知徹底干。(徑山杲)

一滴也無。費盡工夫。靠倒拄杖。何處逢渠。香爐上一堆牛糞氣。東壁上倒掛大葫蘆。(典牛游)

平地鼓波濤。青天轟霹靂。腳下爛如泥。身上元不濕。古往今來幾百年。拄杖依然空靠壁。(無際派)

蓑翁老慣羨風騷。攫浪拏雲興轉豪。一棹蘆灣停泊穩。半鉤銀月釣金鰲。(雪奇靜)

茱萸問僧曰。阇黎為復是遊山玩水。為復是問道參禪。曰和尚試道看。師曰。雕蚶鏤蛤。不滲之泥。勞君遠至。曰。渾身是鐵。猶被一錘。師曰降將不斬。

杖藜林下步蒼苔。擾擾勞生眼未開。好是花紅隨水綠。一時流出洞中來。(地藏恩)

遊山玩水事尋常。早晚歸來𩯭似霜。蹋破草鞋回首看。數聲猿叫白雲鄉。(保寧勇)

來時相伴來。去時相伴去。須知去與來。同行不同步。池邊鴨聽雷。嶺上風吹樹。九曲黃河徹底渾。三千年清祇一度。(佛鑒勤)

茱萸因僧參。師以手一畫。僧便出。師曰者師僧來不通名。去不通姓。僧轉身亦以手

【現代漢語翻譯】 現代漢語譯本：

十年後難得遇到像你這樣的人啊！我並非爲了光大和宣揚宗門的眼目，而是更加彰顯南泉（Nanquan，禪宗祖師）門下還是有人的。 一步步移動竹杖來探索深淺，果然如滄海般碧藍而深沉。一雙足跡分明地在那裡，幾乎讓人以為回家的路都找不到了。（保寧勇） 姑且用拄杖來探索深淺，忽然間在平地上掀起波瀾。傾倒湫水，搖動山嶽，震驚天地，到了大海才知道徹底乾涸。（徑山杲） 一滴水也沒有，費盡了工夫。靠著拄杖，在哪裡能遇到他呢？香爐上散發著一堆牛糞的氣味，東邊的墻壁上倒掛著一個大葫蘆。（典牛游） 平地上鼓動波濤，青天上響起霹靂。腳下爛得像泥一樣，身上卻一點也不濕。古往今來幾百年，拄杖依然空空地靠在墻壁上。（無際派） 老漁翁我早就習慣了羨慕**，攫取波浪，駕馭雲彩，興致更加豪邁。一葉小舟停靠在蘆葦灣，半輪銀月垂下釣鉤，釣起金色的鰲魚。（雪奇靜） 茱萸（Zhuyu，地名，也可能指人名）問僧人說：『法師您是遊山玩水呢，還是問道參禪呢？』僧人說：『和尚您試著說說看。』茱萸說：『雕刻蚶貝，鏤空蛤蜊，不滲水的泥土，勞煩您遠道而來。』僧人說：『渾身是鐵，也難免被錘打。』茱萸說：『投降的將領不斬殺。』 拄著藜杖在林下漫步于蒼苔之上，世人紛紛擾擾，終生勞碌，眼界卻未曾打開。最好是那鮮紅的花朵伴隨著碧綠的流水，一時都從洞中流淌出來。（地藏恩） 遊山玩水是尋常的事情，早晚歸來鬢髮如霜。踏破草鞋回頭看，幾聲猿猴的啼叫響徹白雲之鄉。（保寧勇） 來的時候相伴而來，去的時候相伴而去。須知去和來，同行卻不同步。池塘邊的鴨子聽著雷聲，山嶺上風吹動樹木。九曲黃河徹底渾濁，三千年才清澈一次。（佛鑒勤） 茱萸因為僧人來參拜，就用手比劃了一下，僧人便出去了。茱萸說：『這位師僧來的時候不通報姓名，去的時候也不通報姓氏。』僧人轉身也用手比劃了一下。

【English Translation】 English version:

It's rare to meet someone like you after ten years! I'm not trying to glorify and promote the sect's eye, but to further show that there are still people under Nanquan (Nanquan, a Zen master). Moving the bamboo staff step by step to explore the depth, it is indeed as blue and deep as the sea. A pair of footprints are clearly there, almost making people think that the way home cannot be found. (Baoning Yong) Let's explore the depth with a staff, and suddenly waves rise on the flat ground. Pouring Qiu water, shaking mountains, shocking the world, only when you reach the sea do you know that it is completely dry. (Jingshan Gao) Not a drop of water, exhausting effort. Leaning on the staff, where can I meet him? The incense burner exudes the smell of a pile of cow dung, and a large gourd hangs upside down on the east wall. (Dianniu You) Waves are drumming on the flat ground, and thunder is booming in the blue sky. The feet are as rotten as mud, but the body is not wet at all. For hundreds of years, the staff is still leaning against the wall in vain. (Wuji Pai) The old fisherman has long been accustomed to admiring **, grabbing waves, driving clouds, and the interest is even more heroic. A small boat is moored in the reed bay, and a half-moon hangs down a fishing hook to catch golden Ao fish. (Xueqi Jing) Zhuyu (Zhuyu, place name, may also refer to a person's name) asked the monk: 'Are you a master traveling in the mountains and rivers, or are you asking questions and practicing Zen?' The monk said: 'Monk, please try to say it.' Zhuyu said: 'Carving scallops, hollowing out clams, impermeable mud, I trouble you to come from afar.' The monk said: 'The whole body is iron, but it is inevitable to be hammered.' Zhuyu said: 'The surrendered generals will not be killed.' Walking under the forest with a staff on the moss, the world is bustling, and the eyes have not been opened in a lifetime of hard work. It is best that the bright red flowers accompany the green water, and all flow out of the cave at once. (Dizang En) Traveling in the mountains and rivers is a common thing, and the temples are like frost when returning sooner or later. Looking back at the broken straw shoes, the sound of apes resounds through the land of white clouds. (Baoning Yong) Come together when you come, and go together when you go. You must know that going and coming, walking together but not in the same step. Ducks by the pond listen to the thunder, and the wind blows trees on the ridge. The Yellow River of Nine Curves is completely turbid, and it is clear only once in three thousand years. (Fojian Qin) Zhuyu drew with his hand because the monk came to visit, and the monk went out. Zhuyu said: 'This master monk did not report his name when he came, nor did he report his surname when he left.' The monk turned around and drew with his hand as well.

一畫。師曰者師僧名又不識。姓又不識。曰且道某甲姓個什麼。師曰。苦哉。波斯吃胡椒。僧拂袖便出。師曰。作家師僧。天然猶在。

月舟載云。撥草尋雲路。移松得茯苓。蓋衲僧家尋常用事。若是坐籌帷幄立驗死生。又須是別有良謀。祇如者僧恁么。又作么生。等閑躡足潭邊過。消得龍王多少風。

荊南白馬曇照禪師(南泉愿嗣)

常曰快活快活。及臨終時乃叫曰苦苦。又曰閻羅王來取我也。院主問。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉起枕子曰。汝道當時是。如今是。主無對。師乃擲下枕子。

法眼益代院主。當時但掩耳出去。　清涼欽云。當時好奪枕子。劈面便擲。　云峰悅云。苦苦。當時是。即今是。奪枕子呈似云。閻羅王祇在者里。　大溈智云。徹底老婆心。　天寶樞云。白馬死卻活。院主活卻死。三更過鐵圍。日輪正當午。　法林音云。院主道如今何得恁么地。不妨休去。管教疑殺天下人。

一二三四五。金木水火土。鼓之以雷霆。潤之以風雨。誰道者漢生也顢顢頇頇。死也莽莽鹵鹵。咄。(地藏恩)

甜瓜徹蒂甜。苦瓜連根苦。拈起枕子時。新羅夜打鼓。(寶峰照)

寱語長年卒未休。登場每每不知羞。被人一捏當心痛。直得

【現代漢語翻譯】 現代漢語譯本： 一位僧人問。師父說，這位師父（師僧名）我不認識，姓氏（姓）我也不認識。僧人說，那麼請問我（某甲）姓什麼？師父說，真可悲啊！就像波斯人（波斯）吃胡椒一樣。僧人拂袖便走。師父說，真是個有作為的師父（作家師僧），天然本性（天然）還在。

月舟載云，撥開草叢尋找云的路，移植松樹是爲了得到茯苓。這些都是禪宗僧人（衲僧家）尋常使用的手段。如果想要坐在軍帳中出謀劃策，立刻驗證生死，那就必須要有其他的良策。就像這位僧人這樣，又該如何應對呢？隨隨便便地在水潭邊走過，卻要龍王興起多少風浪。

荊南白馬曇照禪師（南泉愿嗣）

常常說『快活快活』。等到臨終時卻叫喊著『苦苦』。又說『閻羅王來抓我了』。院主問，『和尚您當時被節度使扔到水裡，神色都不變。現在為什麼會這樣呢？』曇照禪師舉起枕頭說，『你說當時是這樣，還是現在是這樣？』院主無言以對。曇照禪師於是扔下枕頭。

法眼益禪師代替院主回答說，『當時應該掩耳走開。』清涼欽禪師說，『當時應該奪過枕頭，劈頭蓋臉地扔過去。』云峰悅禪師說，『苦苦，當時是這樣，現在也是這樣。』奪過枕頭來給大家看，閻羅王就在這裡。大溈智禪師說，『真是徹底的老婆心腸。』天寶樞禪師說，『白馬死了卻又活了，院主活了卻又死了。三更時分穿過鐵圍山，太陽正在正午。』法林音禪師說，『院主說現在為什麼會這樣，不如就此作罷，保證讓天下人疑惑不解。』

一二三四五，金木水火土。敲起鼓就像雷霆一樣，滋潤萬物就像風雨一樣。誰說這個人活著的時候糊里糊塗（顢顢頇頇），死了之後也莽莽撞撞（莽莽鹵鹵）。咄！（地藏恩禪師）

甜瓜從瓜蒂到瓜瓤都是甜的，苦瓜從根到藤都是苦的。拿起枕頭的時候，就像新羅（新羅）在夜晚敲鼓一樣。（寶峰照禪師）

說夢話的老人始終沒有停止，登上臺面常常不知羞恥。被人捏了一下心口就覺得痛，真是...

【English Translation】 English version: A monk asked. The master said, 'This master (師僧名, shiseng ming) I don't recognize, and the surname (姓, xing) I don't know either.' The monk said, 'Then, what is my (某甲, moujia) surname?' The master said, 'How pitiful! Like a Persian (波斯, Bosi) eating pepper.' The monk flicked his sleeve and left. The master said, 'Truly an accomplished master (作家師僧, zuojia shiseng), the natural disposition (天然, tianran) is still there.'

'The moon boat carries clouds, parting the grass to find the cloud path, transplanting pine trees to obtain tuckahoe.' These are common practices for Chan monks (衲僧家, nasengjia). If one wants to strategize in the military tent and immediately verify life and death, then one must have other good strategies. Like this monk, how should one respond? Casually walking by the pool, yet causing the Dragon King to stir up so much wind.

Chan Master Tanzhao of Baima Temple in Jingnan (Successor of Nanquan Yuan)

He often said, 'Happy, happy.' But when he was dying, he cried out, 'Bitter, bitter.' And said, 'King Yama (閻羅王, Yanluowang) is coming to take me.' The abbot asked, 'Venerable, when you were thrown into the water by the military governor, your expression didn't change. Why are you like this now?' The master raised his pillow and said, 'Do you say it was like that then, or is it like this now?' The abbot was speechless. The master then threw down the pillow.

Chan Master Fayi Yi, replacing the abbot, said, 'At that time, one should have covered one's ears and left.' Chan Master Qingliang Qin said, 'At that time, one should have snatched the pillow and thrown it in his face.' Chan Master Yunfeng Yue said, 'Bitter, bitter, it was like that then, and it is like this now.' Snatch the pillow and show it to everyone, King Yama is right here. Chan Master Dawei Zhi said, 'Truly a thoroughly grandmotherly heart.' Chan Master Tianbao Shu said, 'The white horse died but lived again, the abbot lived but died. Passing through the Iron Mountain (鐵圍, Tiewei) at midnight, the sun is right at noon.' Chan Master Falin Yin said, 'The abbot asked why it is like this now, it's better to just stop here, guaranteeing to confuse everyone in the world.'

One, two, three, four, five, metal, wood, water, fire, earth. Striking the drum like thunder, nourishing all things like wind and rain. Who says this person is muddleheaded (顢顢頇頇, manmanhuanhuan) when alive, and reckless (莽莽鹵鹵, mangmanglulu) when dead. Hmph! (Chan Master Dizang En)

The sweet melon is sweet from the stem to the core, the bitter melon is bitter from the root to the vine. When picking up the pillow, it's like Silla (新羅, Xinluo) drumming at night. (Chan Master Baofeng Zhao)

The old man's sleep talking never stops, often going on stage without knowing shame. Being pinched in the heart feels painful, truly...

江陵水倒流。(夢庵律)

靈章咒起九原魂。惹得山魈晝上門。霹靂一聲天欲碎。隨吐舌云。好怕人。好怕人。(雪侖果)

楚人楚聲。越人越聲。惟此人者非漢非秦。若人識得其聲。我遇斯人過於平生。(履樸文)

風翻春水波波綠。雨洗秋林葉葉紅。午夜石床𢹂枕睡。山家樂境為誰通。(野夫元)

宗鑒法林卷十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十

集云堂　編

大鑒下四世

終南山雲際師祖禪師(南泉愿嗣)

初參南泉。問摩尼珠人不識。如來藏里親收得。如何是藏。泉曰王老師與汝往來者是藏。師曰直得不往來時如何。泉曰亦是藏。師又問如何是珠。泉召師。祖師應諾。泉曰。去。汝不會我語。師從此信入。

翠峰顯于往來者是處云。草里漢。于不往來者亦是處云。雪上加霜。于如何是珠處別云。險。又云。百尺竿頭作伎倆。不是好手。者里著得隻眼。賓主互換。便能深入虎穴。或不漝么。總饒師祖悟去。也是龍頭蛇尾。　白雲端云。雲際一顆摩尼珠。幾乎落在萬丈深坑。猶賴南泉老手親為托起。且道此珠現今在什麼處。海神知貴不知價。留與人間光照夜。　凈因成云。南泉應機酬對縱奪可觀。

【現代漢語翻譯】 現代漢語譯本 江陵的水倒流。（夢庵律）

靈章咒語喚起九原的魂魄，招惹得山魈白天都敢上門。一聲霹靂，彷彿天都要碎裂，隨後吐出舌頭說：『好怕人，好怕人』。（雪侖果）

楚人說楚地的方言，越人說越地的方言。只有這個人，既不像漢人，也不像秦人。如果有人能聽懂他的聲音，我遇到這個人比遇到平生知己還要高興。（履樸文）

春風吹拂，春水泛起層層綠波；秋雨洗滌，秋林的樹葉片片鮮紅。午夜時分，枕著石頭床安然入睡，這山林人家的快樂境界，又能為誰所知呢？（野夫元）

《宗鑒法林》卷十九 《卍新續藏》第66冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷二十

集云堂 編

大鑒下四世

終南山雲際師祖禪師（南泉愿嗣）

當初參拜南泉（指南泉普愿禪師），問道：『摩尼珠（maṇi jewel，象徵佛性的寶珠）人不認識，如來藏（Tathāgatagarbha，一切眾生皆有的佛性）里親自收取得到。什麼是藏？』南泉說：『王老師與你往來應對的就是藏。』師說：『如果直截了當的不往來應對時，又如何呢？』南泉說：『也是藏。』師又問：『什麼是珠？』南泉呼喚師，祖師應諾。南泉說：『去吧，你不會我的話。』師從此深信不疑。

翠峰顯（禪師）對於『往來者是處』評論說：『草里漢（指見識淺薄的人）。』對於『不往來者亦是處』也評論說：『雪上加霜。』對於『如何是珠』處另外評論說：『險。』又說：『百尺竿頭作伎倆，不是好手。』這裡如果能著眼，賓主互相轉換，便能深入虎穴。或者不是這樣，總饒師祖（指雲際師祖禪師）領悟了，也是龍頭蛇尾。』白雲端（禪師）評論說：『雲際（師祖禪師）的一顆摩尼珠，幾乎落在萬丈深坑，幸虧南泉（指南泉普愿禪師）老手親自托起。且說這顆珠現在在什麼地方？海神知道它的珍貴卻不知道它的價值，留給人間在黑夜裡發光。』凈因成（禪師）評論說：『南泉（指南泉普愿禪師）應機酬對，縱奪自如，真是可觀。』

【English Translation】 English version The water of Jiangling flows backward. (Meng'an Rhythm)

The Lingzhang (efficacious) mantra evokes the souls of Jiuquan (the underworld), attracting mountain goblins to come to the door even in broad daylight. With a thunderous crash, the sky seems about to shatter, and then it sticks out its tongue, saying: 'How frightening, how frightening!' (Xuelun Fruit)

The people of Chu speak the Chu dialect, and the people of Yue speak the Yue dialect. Only this person is neither from Han nor from Qin. If someone can understand his voice, meeting this person is more joyful than meeting a lifelong friend. (Lüpu Text)

The spring breeze stirs, and the spring water ripples with green waves; the autumn rain washes, and the autumn forest leaves turn red. At midnight, I sleep soundly with a stone pillow, but who understands the joyful realm of this mountain dweller? (Yefu Yuan)

Zongjian Falin, Volume 19 Wan Xin Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 20

Compiled by Jiyun Hall

Four Generations After Dajian (Huineng)

Zen Master Yunji Shizu of Zhongnan Mountain (Successor of Nanquan)

Initially, he visited Nanquan (Zen Master Nanquan Puyuan) and asked: 'The maṇi jewel (symbolizing the jewel of Buddha-nature) is not recognized by people, but it is personally received from the Tathāgatagarbha (the womb of the Tathāgata, the Buddha-nature inherent in all beings). What is the 'garbha'?' Nanquan said: 'That which interacts with you, Teacher Wang, is the 'garbha'.' The master said: 'What about when there is no interaction?' Nanquan said: 'That is also the 'garbha'.' The master then asked: 'What is the jewel?' Nanquan called out to the master, and the ancestral master responded. Nanquan said: 'Go, you do not understand my words.' From that moment on, the master deeply believed.

Cuifeng Xian (Zen Master) commented on 'that which interacts' saying: 'A rustic fellow (referring to someone with shallow understanding).' He also commented on 'that which does not interact' saying: 'Adding frost to snow.' Regarding 'What is the jewel?' he commented separately: 'Dangerous.' He also said: 'Performing tricks at the top of a hundred-foot pole is not the mark of a skilled person.' If one can focus here, and the guest and host interchange, one can deeply penetrate the tiger's den. Or if it is not so, even if the ancestral master (referring to Zen Master Yunji Shizu) understands, it is still a case of a dragon's head and a snake's tail.' Baiyun Duan (Zen Master) commented: 'Yunji's (Zen Master Yunji Shizu's) maṇi jewel almost fell into a bottomless pit, but fortunately, the old hand of Nanquan (referring to Zen Master Nanquan Puyuan) personally lifted it up. Now, where is this jewel? The sea god knows its value but not its price, leaving it in the human world to shine in the night.' Jingyin Cheng (Zen Master) commented: 'Nanquan's (referring to Zen Master Nanquan Puyuan's) responses are spontaneous and his control is admirable.'

然終未能出他珠在。直饒道汝不會我語。正是藏。畢竟珠在什麼處。莫是海神知貴不知價么。此是近來新婦禪。不勞拈出。拍禪床云。珠之與藏。盡被老僧一拶粉碎。諸人更來者里討什麼。又拍一下。　昭覺勤云。南泉一期垂手。收放擒縱則不無。要且未見向上事在。祇如盡大地是如來藏。向什麼處著珠。盡大地是摩尼珠。向甚麼處著藏。若明得有轉身處。許你具一隻眼。　南堂欲云。且道師祖悟去畢竟承誰恩力。者里著得個眼。便見頭正尾正。　古南門云。南泉太煞繁詞。待問如何是藏。但云更莫別求。如何是珠。一錘粉碎了也。不妨好手。　理安洸云。山僧則不然。如何是藏。綿包特石。如何是珠。鐵褁泥團。

碧波深處釣魚翁。拋餌牽絲力已窮。一棹清風明月下。不知身在水晶宮。(佛慧泉)

別是非。明得喪。應之心。指諸掌。往來不往來。祇者便是藏。輪王賞之有功。黃帝得之罔象。轉樞機。能伎倆。明眼衲僧莫鹵莽。(天童覺)

蒼鷹逐兔。驪龍玩珠。透青眼不瞬。照物手寧虛。往來不往來。草里謾涂糊。百尺竿頭入虎穴。分明月上長珊瑚。(圓悟勤)

收者易。見者難。見者易。用者難。見得用得。二無兩般。閑把一枝歸去笛。夜深吹過汨羅灣。(遁庵演)

分明月上

【現代漢語翻譯】 現代漢語譯本：然而最終還是沒能離開那顆珠子所在的處所。即使說你們不明白我的話，那也正是藏匿之處。但那顆珠子究竟在什麼地方呢？莫非是海神知道它的珍貴卻不知道它的價值嗎？這是近來新婦禪的說法，不勞你們拈出來了。我拍一下禪床說，珠子和藏匿之處，都被老僧我一拶粉碎了。你們還來這裡尋找什麼呢？又拍了一下禪床。 昭覺勤（Zhaojue Qin，人名）說，南泉（Nanquan，地名）一期示現垂手，收放擒縱的手法確實不缺，但還沒有見到向上提升的境界。比如，如果說整個大地都是如來藏（Tathagatagarbha，一切眾生皆有佛性的理論），那珠子應該放在哪裡呢？如果說整個大地都是摩尼珠（Mani jewel，象徵佛性的寶珠），那藏匿之處又應該放在哪裡呢？如果能明白其中有轉身之處，就允許你具備一隻慧眼。 南堂欲（Nantang Yu，人名）說，且說師祖開悟后，究竟是承蒙誰的恩德和力量？在這裡安上一隻眼睛，就能看到頭尾端正。 古南門（Gunanmen，地名）說，南泉（Nanquan，地名）太過啰嗦。如果問什麼是藏匿之處，只要說不要再向別處尋求。如果問什麼是珠子，一錘子粉碎了也就完了。不妨說這是好手段。 理安洸（Li'an Kuang，人名）說，山僧我的說法則不同。什麼是藏匿之處？用棉花包裹著特石。什麼是珠子？用鐵皮包裹著泥團。 碧波深處釣魚翁，拋餌牽絲力已窮。一棹清風明月下，不知身在水晶宮。（佛慧泉（Fohui Spring，地名）） 辨別是非，明白得失，應付於心，指點于掌。往來不往來，這就是藏匿之處。輪王（Wheel-Turning King，擁有轉輪寶的統治者）賞賜它因為它有功勞，黃帝（Yellow Emperor，中國神話人物）得到它因為它虛無縹緲。轉動樞機，施展伎倆，明眼的衲僧不要粗心大意。（天童覺（Tiantong Jue，人名）） 蒼鷹追逐兔子，驪龍（Black dragon，傳說中的龍）玩弄寶珠。透徹的眼睛不眨一下，照亮事物的手不會空虛。往來不往來，只是在草叢裡胡亂塗抹。百尺竿頭進入虎穴，分明是明月照耀著生長中的珊瑚。（圓悟勤（Yuanwu Qin，人名）） 收斂容易，見到困難。見到容易，運用困難。見得到也用得上，兩者沒有兩樣。閑暇時拿著一支笛子回家，深夜吹過汨羅灣（Miluo River，地名）。（遁庵演（Dunan Yan，人名）） 分明是明月照耀著

【English Translation】 English version: Yet, in the end, it was impossible to leave the place where the pearl was. Even if you say you don't understand my words, that is precisely the hiding place. But where exactly is the pearl? Could it be that the sea god knows its value but not its price? This is the recent Chan of the new bride, no need for you to bring it up. I slap the meditation bed and say, the pearl and the hiding place have been crushed to pieces by this old monk's squeeze. What are you still looking for here? Another slap on the meditation bed. Zhaojue Qin (person's name) said, Nanquan (place name)'s manifestation of drooping hands in one period, the methods of taking in, releasing, capturing, and letting go are indeed not lacking, but the upward realm has not yet been seen. For example, if the entire earth is the Tathagatagarbha (theory that all beings have Buddha-nature), where should the pearl be placed? If the entire earth is the Mani jewel (Mani jewel, a jewel symbolizing Buddha-nature), where should the hiding place be placed? If you can understand that there is a turning point, you are allowed to have one eye of wisdom. Nantang Yu (person's name) said, let's say that after the ancestral master's enlightenment, whose grace and power did he ultimately receive? Putting an eye here will see the head and tail are straight. Gunanmen (place name) said, Nanquan (place name) is too verbose. If you ask what the hiding place is, just say don't seek it elsewhere. If you ask what the pearl is, smashing it with a hammer is the end of it. It doesn't hurt to say this is a good method. Li'an Kuang (person's name) said, my saying is different. What is the hiding place? A special stone wrapped in cotton. What is the pearl? A mud ball wrapped in iron. An old fisherman fishes in the deep blue waves, casting bait and pulling the thread until his strength is exhausted. Under the clear breeze and bright moon with a single oar, he doesn't know he is in the crystal palace. (Fohui Spring (place name)) Distinguish right from wrong, understand gain and loss, respond in the heart, point with the palm. Coming and going, not coming and not going, this is the hiding place. The Wheel-Turning King (Wheel-Turning King, ruler with a wheel-turning treasure) rewards it because it has merit, the Yellow Emperor (Yellow Emperor, figure in Chinese mythology) obtains it because it is ethereal. Turning the pivot, displaying skills, clear-eyed monks should not be careless. (Tiantong Jue (person's name)) A falcon chases a rabbit, a black dragon (Black dragon, legendary dragon) plays with a pearl. Penetrating eyes do not blink, hands that illuminate things are not empty. Coming and going, not coming and not going, just scribbling randomly in the grass. Entering the tiger's den at the top of a hundred-foot pole, it is clearly the bright moon shining on growing coral. (Yuanwu Qin (person's name)) Gathering is easy, seeing is difficult. Seeing is easy, using is difficult. Seeing and being able to use, the two are no different. Leisurely taking a flute home, playing it deep into the night over Miluo Bay (Miluo River, place name). (Dunan Yan (person's name)) Clearly, the bright moon shines

長珊瑚。一段風光爍太虛。大地眾生同受用。如來藏里本來無。(松源岳)

古人唱歌兼唱情。今人唱歌惟唱聲。欲說向君君不會。試將此語問楊瓊。(海舟慈)

野水光搖萬頃危。珊瑚枝上月垂垂。臺前露柱無巴鼻。卻把春風畫遠眉。(靈巖儲)

鄧州香嚴下堂義端禪師(南泉顧嗣)

上堂。語是謗。默是誑。語默向上有事在。老僧口門窄。不能為汝說得。

靈隱岳雲。且道是說不是說。良久云。喫茶去。　天目禮云。若教頻下淚。滄海也須干。　本覺微云。香嚴舌頭拖地。松源錯下注腳。清福祇管坐地看揚州。

日子禪師(南泉愿嗣)

因亞溪來參。師作起勢。溪曰者老山鬼猶見某甲在。師曰。罪過罪過。適來失抵對。溪欲進語。師便喝。溪曰大陣目前不妨難御。師曰是是。溪曰不是不是。

趙州云。可憐兩個漢。不識轉身句。　仙巖智云。放彌六合。卷藏於密。還他二老。欲離鬼家活計直是未在。

列土分疆霸業成。英雄誰不慕桓文。自從劍戟為農器。齊晉江山分不分。(天目智)

作家一見逞玄機。手眼通身八面威。物義不傷新力句。主賓互換賞柴扉。(弘鼎教)

宣州刺史陸亙大夫(見南泉愿)

問南泉。弟子家中有一片石。

【現代漢語翻譯】 現代漢語譯本 長珊瑚。一段風光照耀著空虛。大地眾生共同享受這恩澤。如來藏（Tathagatagarbha，如來所藏的清凈佛性）里本來就什麼都沒有。（松源岳）

古人唱歌既唱歌曲也唱情感。現在的人唱歌只唱聲音。想要對您說您也不會明白。試著把這話去問問楊瓊（人名）。（海舟慈）

野外的水光搖動著萬頃的危險。珊瑚枝上月亮低垂。臺前的露柱沒有把柄可以抓。卻把春風畫成遠山般的眉毛。（靈巖儲）

鄧州香嚴智閑禪師（Dengzhou Xiangyan Zhixian，禪師名）下堂義端禪師（Yiduan，禪師名）（南泉顧嗣）

上堂說法。說話是誹謗。沉默是欺騙。說話和沉默之外還有更重要的事。老僧我的口很窄。不能為你們說出來。

靈隱岳雲（Yueyun，禪師名）說。那麼，到底是說了還是沒說呢？過了很久說。喝茶去。天目禮云（Tianmu Li，禪師名）說。如果教他頻頻流淚。滄海也會乾涸。本覺微云（Benjue Wei，禪師名）說。香嚴（Xiangyan，禪師名）的舌頭拖在地上。松源（Songyuan，禪師名）錯下了註解。清福只管坐著看揚州。

日子禪師（Rizi，禪師名）（南泉愿嗣）

因為亞溪（Yaxi，地名）來參拜。禪師做出要行動的姿勢。亞溪說，你這老山鬼還看到我在。禪師說。罪過罪過。剛才失禮了。亞溪想要進一步說話。禪師就喝斥。亞溪說，大陣目前不妨難以抵禦。禪師說，是是。亞溪說，不是不是。

趙州（Zhaozhou，地名）說。可憐這兩個人。不認識轉身的語句。仙巖智（Xianyan Zhi，禪師名）說。放開來瀰漫六合。收起來隱藏於秘密。還給他們二老。想要離開鬼家活計實在是還差得遠。

劃分土地建立霸業成功。英雄誰不羨慕齊桓公和晉文公。自從劍戟變成了農具。齊國和晉國的江山分開了還是沒分開呢？（天目智）

作家一見就施展玄妙的機鋒。手眼全身都充滿了威勢。物義不損害新穎有力的語句。主客互相轉換欣賞著柴門。（弘鼎教）

宣州刺史陸亙大夫（Xuanzhou Cishi Lu Geng，人名）（見南泉愿）

問南泉（Nanquan，禪師名）。弟子家中有一片石頭。

【English Translation】 English version Long coral. A stretch of scenery illuminates the void. All beings on earth share its benefit. In the Tathagatagarbha (the womb of the Tathagata, the pure Buddha-nature within), there is originally nothing. (Songyuan Yue)

The ancients sang songs and emotions. Today's people sing only sounds. I want to tell you, but you won't understand. Try asking Yang Qiong (a person's name) about this. (Haizhou Ci)

The light of the wild water shakes ten thousand acres of danger. The moon hangs low on the coral branch. The dew pillar in front of the platform has no handle to grasp. Yet, it paints the spring breeze into distant eyebrows. (Lingyan Chu)

Dengzhou Xiangyan Zhixian (a Zen master's name) Yiduan (a Zen master's name) of the hall (Nanquan Gu Si)

Ascending the hall to preach. Speech is slander. Silence is deception. Beyond speech and silence, there is something more important. This old monk's mouth is narrow. I cannot speak it for you.

Lingyin Yueyun (a Zen master's name) said. Then, is it spoken or not spoken? After a long time, he said. Go drink tea. Tianmu Li (a Zen master's name) said. If you teach him to shed tears frequently, even the vast sea will dry up. Benjue Wei (a Zen master's name) said. Xiangyan's (a Zen master's name) tongue drags on the ground. Songyuan (a Zen master's name) wrongly added a footnote. Qingfu (pure bliss) just sits and watches Yangzhou.

Rizi Zen Master (a Zen master's name) (Successor of Nanquan Yuan)

Because Yaxi (a place name) came to pay respects. The master made a gesture of rising. Yaxi said, you old mountain ghost still sees me here. The master said. Sin, sin. I was impolite just now. Yaxi wanted to speak further. The master then shouted. Yaxi said, a great array is before us, it may be difficult to resist. The master said, yes, yes. Yaxi said, no, no.

Zhaozhou (a place name) said. Pitiable are these two men. They do not recognize the turning phrase. Xianyan Zhi (a Zen master's name) said. When released, it permeates the six directions. When retracted, it is hidden in secrecy. Returning it to the two old men. Wanting to leave the livelihood of the ghost family is truly far from being achieved.

Dividing the land and establishing hegemony succeeds. Who among heroes does not admire Duke Huan of Qi and Duke Wen of Jin. Since swords and halberds have become farming tools. Are the lands of Qi and Jin divided or not? (Tianmu Zhi)

As soon as the author sees it, he displays mysterious opportunities. Hands and eyes, the whole body is full of power. The meaning of things does not harm the novel and powerful phrases. Host and guest exchange and appreciate the thatched gate. (Hongding Jiao)

Lu Geng, Prefect of Xuanzhou (a person's name) (See Nanquan Yuan)

Asked Nanquan (a Zen master's name). This disciple has a piece of stone at home.

或時坐或時臥。如今擬鐫作一尊佛。還得么。泉曰得得。夫曰莫不得么。泉曰不得不得。

云巖晟云。坐即佛。不坐即非佛。　洞山價云。不坐即佛。坐即非佛。　保福展云。南泉看樓打樓。云巖洞山一起一倒。　五祖戒云。南泉祇解移風。不解易俗。云巖洞山夢中說夢。　天童覺云。轉功就位。轉位就功。還他洞山父子。且道南泉意作么生。直是針劄不入。　高峰妙云。正所謂聖人無常心。以百姓心為心也。　大巍倫云。大夫一片好石。不遇南泉。幾喪淳矣。　法林音云。即以其人之道。還治其人之身。南泉以之雖然。錯過陸亙大夫。

得與不得。天寬地窄。坐臥經行。無勞疑惑。(真如喆)

南泉得得。何似不得。淑人君子。其儀不忒。(黃龍震)

前得得。后不得。一貫誰知兩五百。雨檜瀟瀟。風松瑟瑟。隔山人聽鷓鴣詞。錯認邊笳十八拍。(石庵玿)

坐臥曾經幾度春。半封苔蘚半籠云。無棱無縫難提掇。空把肝腸說向人。(閑極云)

兩手持來難蓋覆。依前兩手還分付。一枕清風睡正濃。鳥銜花落巖前路。(諾庵肇)

楊柳溪邊垂綠線。黃鶯枝上聲聲囀。幾多貪玩不知春。空使落花千萬片。(高峰妙)

陸亙問南泉。肇法師也甚奇怪。解道天地同根萬物

【現代漢語翻譯】 現代漢語譯本： 或坐或臥，如今打算雕刻一尊佛像，可以嗎？南泉（Nanquan，禪師名）說：『可以，可以。』陸亙（Lu Geng，人名）問：『難道沒有不可以的嗎？』南泉說：『不可以，不可以。』

云巖晟（Yunyan Sheng，禪師名）說：『坐著就是佛，不坐就不是佛。』洞山價（Dongshan Jia，禪師名）說：『不坐就是佛，坐著就不是佛。』保福展（Baofu Zhan，禪師名）說：『南泉看樓打樓。云巖、洞山一起一倒。』五祖戒（Wuzu Jie，禪師名）說：『南泉只懂得移風，不懂得易俗。云巖、洞山夢中說夢。』天童覺（Tiantong Jue，禪師名）說：『轉化功用，安於本位；轉化本位，成就功用。還是歸於洞山父子。那麼，南泉的用意是什麼呢？真是針扎不入。』高峰妙（Gaofeng Miao，禪師名）說：『正所謂聖人沒有常心，以百姓的心為心啊。』大巍倫（Dawei Lun，禪師名）說：『大夫這一片好石，若不遇到南泉，幾乎就喪失了純真了。』法林音（Falin Yin，禪師名）說：『就用那人的方法，還治那人自身。南泉雖然這樣，卻錯過了陸亙大夫。』

可以與不可以，天地寬廣與狹窄。坐臥行走，無需疑惑。（真如喆）

南泉說可以，可以，又像什麼是不可以？美好的君子，他的儀容沒有差錯。（黃龍震）

前面說可以，可以，後面說不可以。誰能知道這其中貫穿的兩五百之數？雨中的檜樹瀟瀟，風中的松樹瑟瑟。隔山的人聽著鷓鴣的鳴叫，錯誤地認為是邊塞的胡笳十八拍。（石庵玿）

坐臥曾經度過多少個春天，一半覆蓋著苔蘚，一半籠罩著雲霧。沒有棱角沒有縫隙難以提拿，空把肝腸向人訴說。（閑極云）

兩手拿來難以蓋住，依舊用兩手來交付。一枕清風，睡得正濃，鳥兒銜著花落在巖前的路上。（諾庵肇）

楊柳溪邊垂下綠色的絲線，黃鶯在枝頭上聲聲鳴囀。多少貪玩的人不知道春天已逝，白白地讓落花飄散千萬片。（高峰妙）

陸亙問南泉，肇法師（Zhao Fashi，僧人）也甚是奇怪，懂得說天地同根萬物一體。

【English Translation】 English version: Sometimes sitting, sometimes lying down. Now intending to carve a Buddha statue, is it permissible? Nanquan (name of a Chan master) said, 'Permissible, permissible.' Lu Geng (name of a person) asked, 'Is there nothing that is not permissible?' Nanquan said, 'Not permissible, not permissible.'

Yunyan Sheng (name of a Chan master) said, 'Sitting is Buddha, not sitting is not Buddha.' Dongshan Jia (name of a Chan master) said, 'Not sitting is Buddha, sitting is not Buddha.' Baofu Zhan (name of a Chan master) said, 'Nanquan looks at the building and strikes the building. Yunyan and Dongshan rise and fall together.' Wuzu Jie (name of a Chan master) said, 'Nanquan only knows how to shift customs, but doesn't know how to change them. Yunyan and Dongshan are dreaming within a dream.' Tiantong Jue (name of a Chan master) said, 'Transforming function to settle into position; transforming position to achieve function. Still, it returns to the Dongshan father and son. Then, what is Nanquan's intention? It's truly impenetrable.' Gaofeng Miao (name of a Chan master) said, 'Precisely as the saying goes, the sage has no constant mind; he takes the people's mind as his own.' Dawei Lun (name of a Chan master) said, 'This good stone of the official, if it hadn't encountered Nanquan, would have almost lost its purity.' Falin Yin (name of a Chan master) said, 'Using the person's own method to treat the person himself. Although Nanquan did this, he missed Lu Geng.'

Permissible or not permissible, the universe is wide or narrow. Sitting, lying, walking, no need for doubt. (Zhenru Zhe)

Nanquan says permissible, permissible, what is it like to be not permissible? The virtuous gentleman, his demeanor is without error. (Huanglong Zhen)

Before permissible, permissible, after not permissible. Who knows the two five hundreds that run through it? The rain on the junipers is soughing, the wind in the pines is rustling. The person across the mountain hears the partridge's song, mistakenly thinking it's the eighteen tunes of the border flute. (Shi'an Shao)

Sitting and lying, how many springs have passed? Half covered in moss, half shrouded in clouds. Without edges or seams, difficult to pick up, in vain I pour out my heart to people. (Xianji Yun)

Holding it with both hands, it's hard to cover it completely; still, I hand it over with both hands. A pillow of clear breeze, sleeping soundly, a bird carries a flower and drops it on the path before the cliff. (Nuo'an Zhao)

By the willow stream, green threads hang down; on the branches, the orioles chirp and sing. How many playful people don't know that spring has passed, letting countless petals fall in vain. (Gaofeng Miao)

Lu Geng asked Nanquan, Zhao Fashi (a monk) is also very strange, understanding how to say that heaven and earth share the same root, and all things are one body.

一體。泉指庭前牡丹曰。大夫。時人見此一株花。如夢相似。

保寧勇代拍手云。阿誰得到者般田地。　黃龍心問僧。南泉恁么道。如何得見與我一體。僧舉起坐具。龍云。舉則易。見還難。毗盧頂上天風寒。峨峨直下蒼龍窟。誰敢覷著。　昭覺勤云。陸亙手攀金鎖。南泉八字打開。直得七珍八寶羅列目前。乃豎拂子云。天地一指。萬物一馬。通身是口。分疏不下。　徑山杲云。若向理上看。非但南泉瞞他大夫一點不得。亦未摸著他腳跟下一莖毛在。若向事上看。非但大夫瞞他南泉一點不得。亦未夢見他汗臭氣在。或有出來道。大小徑山說理說事。祇向他道。但向理事上會取。　天寧琦云。你若向同根一體上會。落在肇公圈圚。你若向事理上會。又落在妙喜葛藤中。總無自由分。祇如南泉與么道。畢竟如何會。平蕪盡處是青山。行人更在青山外。　愚庵盂舉雪竇頌畢云。大夫夢中作夢。南泉夢中占夢。雪竇善於原夢。鏡里山河。影中聞見。撲碎鏡。拂卻影。可惜一枝花。拈向霜天月下。更來澄潭摸索。可不道。月落夜䦨。不知何處相見。

見聞覺知非一一。山河不在鏡中觀。霜天月落夜將半。誰共澄潭照影寒。(翠峰顯)

山潤石韞玉。林秀淵藏珠。見此一株花似夢。灼然根本不同途。王老師脫規

【現代漢語翻譯】 現代漢語譯本： 一體。南泉指著庭前的牡丹花說：『大夫，現在的人看到這株花，就像在做夢一樣。』（一體：萬物本源相同；南泉：指南泉普愿禪師；大夫：指當時的一位官員）

保寧勇禪師拍手說：『誰能達到這樣的境界？』（保寧勇：指保寧仁勇禪師）黃龍慧南禪師問僧人：『南泉禪師這樣說，如何才能見到與我一體的境界？』僧人舉起坐具。黃龍慧南禪師說：『舉起來容易，見到還難。毗盧頂上的天風寒冷，巍峨地直通向蒼龍的洞穴，誰敢正眼看它？』（黃龍心：指黃龍慧南禪師；毗盧：指毗盧遮那佛）昭覺勤禪師說：『陸亙用手攀住金鎖，南泉禪師八字打開，使得各種珍寶羅列在眼前。』於是豎起拂塵說：『天地就是一指，萬物就是一馬，渾身都是口，也分辨不清楚。』（昭覺勤：指昭覺克勤禪師；陸亙：唐代官員，曾向南泉普愿禪師問法）徑山杲禪師說：『如果從理上來看，不僅南泉禪師瞞不過大夫一點，也沒有摸到他腳跟下的一根毫毛。如果從事上來看，不僅大夫瞞不過南泉禪師一點，也沒有夢見他的汗臭氣。』或者有人出來說：『大小徑山禪師說理說事。』只向他說：『只要在事理上領會。』（徑山杲：指徑山宗杲禪師）天寧琦禪師說：『你如果從同根一體上領會，就落入了肇公的圈套；你如果從事理上領會，又落入了妙喜的葛藤中。』總沒有自由的份。就像南泉禪師這樣說，到底應該如何領會？平坦的田野盡頭就是青山，行人還在青山之外。（天寧琦：指天寧維琦禪師；肇公：指僧肇；妙喜：指大慧宗杲禪師）愚庵盂禪師舉起雪竇禪師的頌說：『大夫在夢中做夢，南泉禪師在夢中占夢，雪竇禪師善於解釋夢。鏡子里的山河，影子中的見聞。』撲碎鏡子，拂去影子，可惜了這一枝花，拿到霜天月下。再到澄澈的潭水中摸索，豈不是說：月亮落下，夜已深，不知道在哪裡相見。（愚庵盂：指愚庵如盂禪師；雪竇：指雪竇重顯禪師）

見聞覺知並非一一，山河不在鏡中觀看。霜天月落夜將半，誰與澄潭共照寒影？（翠峰顯禪師）（翠峰顯：指翠峰可顯禪師）

山滋潤石頭，石頭蘊藏美玉，樹林秀麗，深淵藏著珍珠。見到這株花像夢一樣，顯然根本就不是同一條路。王老師脫離了常規。

【English Translation】 English version: Oneness. Nanquan pointed to the peony in front of the courtyard and said, 'Official, people today see this flower as if in a dream.' (Oneness: The origin of all things is the same; Nanquan: refers to Zen Master Nanquan Puyuan; Official: refers to an official at the time)

Zen Master Baoning Yong clapped his hands and said, 'Who can attain such a state?' (Baoning Yong: refers to Zen Master Baoning Renyong) Zen Master Huanglong Huinan asked a monk, 'Zen Master Nanquan said this, how can one see the state of being one with me?' The monk raised his seat. Zen Master Huanglong Huinan said, 'Raising it is easy, seeing it is difficult. The heavenly wind on the head of Vairocana is cold, towering straight to the cave of the Azure Dragon, who dares to look at it directly?' (Huanglong Xin: refers to Zen Master Huanglong Huinan; Vairocana: refers to Vairocana Buddha) Zen Master Zhaojue Qin said, 'Lu Geng held onto the golden lock, Zen Master Nanquan opened it with eight characters, allowing all kinds of treasures to be displayed before one's eyes.' Then he raised his whisk and said, 'Heaven and earth are one finger, all things are one horse, the whole body is a mouth, and it cannot be distinguished clearly.' (Zhaojue Qin: refers to Zen Master Zhaojue Keqin; Lu Geng: an official of the Tang Dynasty who once asked Zen Master Nanquan Puyuan about the Dharma) Zen Master Jingshan Gao said, 'If viewed from the perspective of principle, not only can Zen Master Nanquan not hide anything from the official, but he has not even touched a single hair on the official's heel. If viewed from the perspective of phenomena, not only can the official not hide anything from Zen Master Nanquan, but he has not even dreamed of the smell of his sweat.' Or someone might come out and say, 'Great and small Zen Master Jingshan speak of principle and phenomena.' Just say to him, 'Just understand it in terms of principle and phenomena.' (Jingshan Gao: refers to Zen Master Jingshan Zonggao) Zen Master Tianning Qi said, 'If you understand it from the perspective of the same root and oneness, you will fall into the trap of Zhao Gong; if you understand it from the perspective of phenomena and principle, you will fall into the tangle of Miaoxi.' There is no freedom at all. Just like Zen Master Nanquan said, how should it be understood after all? At the end of the flat field is the green mountain, and the traveler is still outside the green mountain.' (Tianning Qi: refers to Zen Master Tianning Weiqi; Zhao Gong: refers to Sengzhao; Miaoxi: refers to Zen Master Dahui Zonggao) Zen Master Yu'an Yu raised Zen Master Xuedou's verse and said, 'The official dreams in a dream, Zen Master Nanquan interprets dreams in a dream, Zen Master Xuedou is good at explaining dreams. The mountains and rivers in the mirror, the seeing and hearing in the shadow.' Smash the mirror, brush away the shadow, what a pity for this flower, take it to the frosty sky under the moon. Then grope in the clear pool, isn't it said: The moon has set, the night is late, I don't know where to meet. (Yu'an Yu: refers to Zen Master Yu'an Ruyu; Xuedou: refers to Zen Master Xuedou Chongxian)

Seeing, hearing, and knowing are not one by one, mountains and rivers are not viewed in the mirror. The frosty sky, the moon sets, the night is half over, who shares the cold shadow with the clear pool? (Zen Master Cuifeng Xian) (Cuifeng Xian: refers to Zen Master Cuifeng Kexian)

The mountain nourishes the stone, the stone contains jade, the forest is beautiful, and the deep pool hides pearls. Seeing this flower is like a dream, obviously the roots are not the same path. Teacher Wang has broken the rules.

模解。向長安正鬧處。喚起悠悠陸大夫。(圓悟勤)

照徹離微造化根。紛紛出入見其門。游神劫外問何有。著眼聲前知妙存。虎嘯蕭蕭巖吹作。龍吟冉冉洞云昏。南泉照破時人夢。要識堂堂補處尊。(宏智覺)

若知天地本同根。不應重來更問人。卻得南泉親指示。等閑花發夢中春。(鼓山圭)

指點深紅與昔同。更無夭艷在芳藂。南泉笑里移春去。留得殘紅醉蜜蜂。(心聞賁)

玉洞玄關道路長。蟠桃豈是等閑芳。遮藏不許人間見。祇恐春風漏泄香。(正堂辨)

天地同根元一體。畫師難畫亦難描。南泉轉步移身處。引得黃鶯下柳條。(嘯巖蔚)

巢知風。穴知雨。磁石吸針潮漲酢。寄語諸人莫莽鹵。虎之缺兮馬之馵。東西如何密相付。(千巖長)

湖光湛湛映雲山。公子游花恣意觀。驀地一呼回首望。始知勒馬到長安。(林皋豫)

陸亙問南泉。弟子家中瓶內養一鵝。如今長大欲出此鵝。且不得打破瓶。亦不得損其鵝。未審有何方便。泉召大夫。夫應諾。泉曰出也。

高峰妙云。南泉潦倒手眼不親縱。饒出得也是死貨。若是高峰。祇向他道大夫還曾示人么。才擬抵對。便與亂棒打出。非特為伊脫卻鶻臭布衫。要使天下衲僧個個解黏去縛。慶快平生。　

【現代漢語翻譯】 現代漢語譯本： 模解。向長安正熱鬧的地方，喚醒悠悠然的陸大夫。（圓悟勤）

照徹細微之處，直達造化的根本。紛紛擾擾的出入，都能見到那個門徑。在劫數之外游神，追問什麼是存在。著眼於聲音之前，便知曉妙處蘊藏。虎嘯聲蕭蕭，像是巖石在吹奏。龍吟聲冉冉，洞穴被雲霧籠罩。南泉（Nanquan，人名）照破了世人的夢，想要認識堂堂正正的補處尊（補處尊，指彌勒菩薩）。（宏智覺）

如果知道天地原本同根同源，就不應該再次前來詢問他人。卻得到了南泉（Nanquan，人名）親自指示，如同在夢中，等閑之間花就開了，春天就來了。（鼓山圭）

指點著深紅色的花朵，和往昔一樣。再也沒有妖艷的花朵，生長在花叢中。南泉（Nanquan，人名）的笑聲中，春天離去了，留下殘餘的紅色，讓蜜蜂沉醉。（心聞賁）

玉洞玄關道路漫長，蟠桃怎麼會是尋常的花朵。遮掩隱藏，不許世人看見，只是恐怕春風泄露了它的香氣。（正堂辨）

天地同根，原本就是一體，畫師難以描畫，也難以描摹。南泉（Nanquan，人名）轉身移動身軀的地方，引得黃鶯飛落到柳條上。（嘯巖蔚）

鳥巢知道風向，洞穴知道雨情，磁石吸引鐵針，潮水漲落有時。寄語各位，不要魯莽行事。虎的缺陷，馬的白蹄，東西如何秘密地相互交付？（千巖長）

湖光閃耀，映襯著雲山，公子游賞花朵，恣意觀看。忽然一聲呼喚，回頭望去，才知道勒馬已經到了長安。（林皋豫）

陸亙（Lu Xuan，人名）問南泉（Nanquan，人名）：弟子家中瓶內養了一隻鵝，現在長大了，想要出來，卻不能打破瓶子，也不能損傷鵝，不知道有什麼方便的辦法？南泉（Nanquan，人名）呼喚：大夫！陸亙（Lu Xuan，人名）應諾。南泉（Nanquan，人名）說：出也！

高峰妙云（Gaofeng Miaoyun，人名）說：南泉（Nanquan，人名）潦倒，手眼不親切，縱然放出來了，也是死的貨物。如果是高峰（Gaofeng，人名），就直接問他：大夫還曾指示過別人嗎？才想要抵賴應對，就用亂棒打出去。不僅僅是為他脫掉那件沾染了鶻臭味的布衫，還要使天下的僧人都能夠解開束縛，去除粘滯，慶幸快樂地度過一生。

【English Translation】 English version: Model Explanation. In the bustling place of Chang'an, awaken the leisurely Lu Daifu (Lu Daifu, a person's name). (Yuanwu Qin)

Illuminating the subtle and reaching the root of creation. In the bustling comings and goings, one can see the gateway. Wandering in the spirit beyond kalpas, questioning what exists. Focusing on the sound before it arises, one knows the wondrous is present. The tiger's roar whistles, as if the rocks are playing music. The dragon's roar rises slowly, the cave is shrouded in clouds. Nanquan (Nanquan, a person's name) shatters the dreams of the world, wanting to recognize the dignified Tushita deva (Tushita deva, referring to Maitreya Bodhisattva). (Hongzhi Jue)

If you know that heaven and earth share the same root, you should not come again to ask others. But having received Nanquan's (Nanquan, a person's name) personal instruction, it is as if in a dream, the flowers bloom casually, and spring arrives. (Gushan Gui)

Pointing to the deep red flowers, the same as in the past. There are no more enchanting flowers growing in the bushes. In Nanquan's (Nanquan, a person's name) laughter, spring departs, leaving behind the remaining red, intoxicating the bees. (Xinwen Ben)

The jade cave's mysterious pass has a long road, how could the peaches be ordinary flowers. Concealing and hiding, not allowing the world to see, just fearing that the spring breeze will leak its fragrance. (Zhengtang Bian)

Heaven and earth share the same root, originally one entity, difficult for painters to depict, and difficult to describe. Where Nanquan (Nanquan, a person's name) turns and moves his body, it attracts the orioles to land on the willow branches. (Xiaoyan Wei)

The nest knows the wind, the cave knows the rain, the magnet attracts the needle, the tide rises and falls. A message to everyone, do not act rashly. The tiger's flaw, the horse's white hoof, how are east and west secretly entrusted to each other? (Qianyan Chang)

The lake shines, reflecting the cloud mountains, the young master enjoys the flowers, watching as he pleases. Suddenly a call, looking back, only then does he realize that he has reined in his horse and arrived in Chang'an. (Lingao Yu)

Lu Xuan (Lu Xuan, a person's name) asked Nanquan (Nanquan, a person's name): 'Disciple has a goose raised in a bottle at home, now it has grown up and wants to come out, but cannot break the bottle, nor can it harm the goose, I wonder if there is any convenient way?' Nanquan (Nanquan, a person's name) called out: 'Daifu!' Lu Xuan (Lu Xuan, a person's name) responded. Nanquan (Nanquan, a person's name) said: 'Out it is!'

Gaofeng Miaoyun (Gaofeng Miaoyun, a person's name) said: 'Nanquan (Nanquan, a person's name) is sloppy, his hands and eyes are not attentive, even if he lets it out, it is still dead goods. If it were Gaofeng (Gaofeng, a person's name), he would directly ask him: 'Has Daifu ever instructed others?' As soon as he tries to deny and respond, he would be beaten out with random sticks. Not only to take off that cloth shirt stained with the smell of falcon, but also to enable all the monks in the world to untie their bonds, remove their attachments, and happily spend their lives.'

瀛山訚云。大夫若不遇王老師。未免瓶破鵝損。且道喚出后如何。萬里鵬同遠。千年鶴共飛。

陸亙問南泉。大悲菩薩用許多手眼作什麼。泉曰如國家用大夫作甚麼。

翠峰顯別云。不及大夫所問。　保寧勇別云。也未為分外。

大悲手眼問來親。王老酬機列主賓。倒轉槍頭來快便。從茲六國絕煙塵。(野庵璇)

陸亙問南泉。弟子從六合來。彼中還更有身否。曰分明記取。舉似作家。夫曰。和尚不可思議。到處世界成就。曰適來總是大夫分上事。

法林音云。南泉老漢祇有殺人刀。要且無活人劍。以致陸亙大夫一死更不再活。何不待伊道和尚不可思議到處世界成就。便喝云。將謂大夫是個人。陸亙曏者里掉回頭來。千古之下誰敢以俗漢視之。

佳人見物隔羅縠。指問仙郎是何物。仙子手攜出戶看。云裳更把清風拂。(二隱謐)

焦桐謾說是奇琴。還有絲絃韻更沉。句得知音能擊賞。相投何止芥投針。(虛舟省)

陸亙問南泉。弟子亦薄會佛法。泉便問大夫。十二時中作么生。夫曰寸絲不掛。曰猶是階下漢。夫曰怎見得。曰不見道有道君王不納有智之臣。

飛鳥盡。良弓藏。狡兔死。走狗烹。萬年床上坐。智士豈攖情。塞外無兵革。丹山有鳳鳴。四海八荒王

【現代漢語翻譯】 現代漢語譯本：

瀛山訚云禪師說：『大夫如果不能遇到像王老師這樣的人，難免會像瓶子破了鵝也受損一樣。』那麼，（王老師）喚出（大夫）之後會怎麼樣呢？就像萬里鵬鳥一同遠飛，千年仙鶴一起飛翔。

陸亙問南泉禪師：『大悲菩薩（Mahakaruna Bodhisattva，觀世音菩薩的別稱）用這麼多手眼做什麼？』南泉禪師回答說：『如同國家用大夫（指官員）做什麼？』

翠峰顯別禪師評論說：『（南泉禪師的回答）不如大夫所問。』保寧勇禪師評論說：『也還算沒有超出本分。』

（頌）大悲菩薩的手眼，問來親切。王老師巧妙應對，分清主賓。倒轉槍頭，何等快捷方便，從此六國不再有戰火紛爭。（野庵璇禪師）

陸亙問南泉禪師：『弟子從六合（指天下）而來，那個地方還有「身」（指佛性）嗎？』南泉禪師說：『分明記住，告訴那些內行的人。』陸亙說：『和尚真是不可思議，到處世界都能成就。』南泉禪師說：『剛才說的這些都是大夫分內的事。』

法林音禪師評論說：『南泉老和尚只有殺人的刀，卻沒有救人的劍，以至於陸亙大夫一死就不能再活過來。為什麼不在他說道「和尚不可思議，到處世界都能成就」的時候，就呵斥他說：「還以為大夫是個什麼人物！」如果陸亙當時能回頭，那麼千百年之後，誰還敢把他看作一個俗人呢？』

（頌）佳人隔著羅縠（一種絲織品）看東西，指著問仙郎（指有道之人）那是什麼。仙子（也是指有道之人）用手拿著出來給他看，還用云裳（美麗的衣裳）拂去上面的清風。（二隱謐禪師）

（頌）焦桐（一種名貴的木材）做的琴，即使被稱為奇琴，也還有絲絃的韻味更加深沉。關鍵在於知音的人能夠欣賞彈奏，彼此相投合，又何止像芥菜籽投到針尖上那麼容易呢？（虛舟省禪師）

陸亙問南泉禪師：『弟子也稍微懂得一些佛法。』南泉禪師便問大夫：『十二時辰（一天）中你在做什麼？』陸亙說：『寸絲不掛（一塵不染）。』南泉禪師說：『你仍然是門外漢。』陸亙說：『怎麼見得？』南泉禪師說：『沒聽過有道的君王不接納有智慧的臣子嗎？』

飛鳥打盡了，良弓就被收藏起來；狡兔死了，獵狗就被烹煮。即使萬年坐在床上，有智慧的人又怎會受世俗情感的牽累？塞外沒有戰爭，丹山上就有鳳凰鳴叫。四海八荒都是君王的天下。

【English Translation】 English version:

Yingshan Yin Yun said, 'If a Daifu (high-ranking official) does not meet a teacher like Wang, he will inevitably end up like a broken bottle and a damaged goose.' Then, what happens after (Wang) calls him out? It's like a Peng bird (a mythical giant bird) flying far together for ten thousand miles, and a crane flying together for a thousand years.

Lu Xuan asked Nanquan, 'What does the Mahakaruna Bodhisattva (Great Compassion Bodhisattva, another name for Avalokiteśvara) do with so many hands and eyes?' Nanquan replied, 'What does the country do with a Daifu (official)?'

Cuifeng Xianbie commented, 'It's not as good as what Daifu asked.' Baoning Yong commented, 'It's not beyond his duty either.'

(Verse) The hands and eyes of Mahakaruna are asked with intimacy. Teacher Wang skillfully responds, distinguishing host and guest. Turning the spearhead around is quick and convenient, and from then on, the six kingdoms will have no more wars. (Ye'an Xuan)

Lu Xuan asked Nanquan, 'This disciple comes from the six directions (the world). Is there still a 'self' (Buddha-nature) in that place?' Nanquan said, 'Clearly remember and tell those who know.' Lu Xuan said, 'The monk is truly inconceivable, achieving everywhere in the world.' Nanquan said, 'What you just said is all within the Daifu's duty.'

Falin Yin commented, 'Old monk Nanquan only has a sword for killing, but no sword for saving, so that Daifu Lu Xuan dies and cannot be revived. Why not wait until he says, 'The monk is inconceivable, achieving everywhere in the world,' and then scold him, 'I thought Daifu was someone!' If Lu Xuan had turned his head back then, who would dare to regard him as a layman after thousands of years?'

(Verse) A beautiful woman sees something through silk gauze, pointing and asking the immortal (referring to an enlightened person) what it is. The immortal (also referring to an enlightened person) takes it out by hand for her to see, and even uses his cloud robe (beautiful robe) to brush away the clear wind on it. (Er Yin Mi)

(Verse) Jiao Tong (a precious wood) may be called a wonderful zither, but the strings still have a deeper resonance. The key is that someone who understands music can appreciate and play it. How can it be just as easy as throwing a mustard seed onto a needle tip? (Xu Zhou Sheng)

Lu Xuan asked Nanquan, 'This disciple also knows a little about Buddhism.' Nanquan then asked Daifu, 'What are you doing in the twelve periods (a day)?' Lu Xuan said, 'Not hanging a thread (completely pure).' Nanquan said, 'You are still an outsider.' Lu Xuan said, 'How do you see that?' Nanquan said, 'Haven't you heard that an enlightened king does not accept wise ministers?'

When the birds are all shot, the good bow is stored away; when the cunning rabbit dies, the hunting dog is cooked. Even if sitting on the bed for ten thousand years, how can the wise be burdened by worldly emotions? There is no war outside the Great Wall, and the phoenix sings on Dan Mountain. The four seas and eight wildernesses are all the king's territory.

化里。垂拱平章享太平。(達變權)

髑髏喜立。枯木龍吟。謾言春到。水尚成冰。襟懷磊落兮不倚疏籬。眼目𥉵瞇兮勿自成羈。階下漢。知不知。云舒海岳鬼低雨。鶯愛春花遠近啼。(天岸升)

陸亙因南泉遷化來弔慰。院主問大夫何不哭先師。夫曰院主道得亙即哭。主無對。

長慶棱云。且道合哭不合哭。　法林音代院主。但作哭聲。

池州甘贄行者(見南泉愿)

開接待有問曰。行者接待不易。甘曰如餵驢餵馬。

瑯瑯覺云。快把飯來。　五祖演云。願行者常似今日。　高峰妙云。瑯瑘美則美矣。祇是做造倉忙。不堪供養。五祖不鑒來風。一鍋淡齏羹。可惜著了許多鹽酢。譬如餵驢餵馬。祇向道殘羹𩜯飯不勞拈出。且道與古人是同是別。定當得出。日消萬兩黃金。不然。吃水也須防噎。　濟水洸云。若是有鼻孔底。者飯管取吃不下。要識甘贄么。慣從五鳳樓前過。手握金鞭賀太平。

甘贄入南泉設齋。黃檗為首座。甘請施財。檗曰財法二施等無差別。甘曰恁么道爭消得某甲䞋。便舁錢出。須臾復入。曰請施財。檗曰財法二施等無差別。甘乃行䞋。

翠巖真云。甘贄行者黠兒落節。黃檗施財何曾夢見。　云居元云。大小黃檗被甘贄換卻一隻眼。　徑山杲云。一

【現代漢語翻譯】 現代漢語譯本：

化里。垂拱平章享太平。(達變權)

髑髏喜立。枯木龍吟。謾言春到。水尚成冰。襟懷磊落兮不倚疏籬。眼目𥉵瞇兮勿自成羈。階下漢。知不知。云舒海岳鬼低雨。鶯愛春花遠近啼。(天岸升)

陸亙因南泉(Nanquan，人名)遷化來弔慰。院主問大夫何不哭先師。夫曰院主道得亙(Geng，人名)即哭。主無對。

長慶棱(Changqing Leng，人名)云。且道合哭不合哭。　法林音(Falin Yin，人名)代院主。但作哭聲。

池州甘贄行者(Chizhou Ganzhi，人名)(見南泉愿(Nanquan Yuan，人名))

開接待有問曰。行者接待不易。甘曰如餵驢餵馬。

瑯瑯覺(Langlang Jue，人名)云。快把飯來。　五祖演(Wuzu Yan，人名)云。願行者常似今日。　高峰妙(Gaofeng Miao，人名)云。瑯瑘美則美矣。祇是做造倉忙。不堪供養。五祖不鑒來風。一鍋淡齏羹。可惜著了許多鹽酢。譬如餵驢餵馬。祇向道殘羹𩜯飯不勞拈出。且道與古人是同是別。定當得出。日消萬兩黃金。不然。吃水也須防噎。　濟水洸(Jishui Guang，人名)云。若是有鼻孔底。者飯管取吃不下。要識甘贄么。慣從五鳳樓前過。手握金鞭賀太平。

甘贄入南泉(Nanquan，地名)設齋。黃檗(Huangbo，人名)為首座。甘請施財。檗曰財法二施等無差別。甘曰恁么道爭消得某甲䞋。便舁錢出。須臾復入。曰請施財。檗曰財法二施等無差別。甘乃行䞋。

翠巖真(Cuiyan Zhen，人名)云。甘贄行者黠兒落節。黃檗施財何曾夢見。　云居元(Yunjü Yuan，人名)云。大小黃檗被甘贄換卻一隻眼。　徑山杲(Jingshan Gao，人名)云。一 English version:

In transformation. Hanging robes and peaceful chapters enjoy great peace. (Achieving transformative power)

The skull joyfully stands. The withered tree roars like a dragon. It's futile to speak of spring's arrival. The water is still frozen into ice. With a magnanimous spirit, one doesn't rely on a sparse fence. With eyes half-closed, don't create self-imposed constraints. Man below the steps, do you know? Clouds unfurl, the sea and mountains lower the ghosts in the rain. Orioles love spring flowers, singing near and far. (Ascending the heavenly shore)

Lu Geng (Lu Geng, a person's name) came to offer condolences upon Nanquan's (Nanquan, a person's name) passing. The abbot asked the official why he didn't weep for his late teacher. The official said he would weep if the abbot could speak like Geng (Geng, a person's name). The abbot was speechless.

Changqing Leng (Changqing Leng, a person's name) said, 'Tell me, should one weep or not?' Falin Yin (Falin Yin, a person's name) responded on behalf of the abbot, simply making a weeping sound.

Chizhou Ganzhi (Chizhou Ganzhi, a person's name), the practitioner (see Nanquan Yuan (Nanquan Yuan, a person's name))

When opening the reception, someone asked, 'It's not easy for a practitioner to receive guests.' Ganzhi (Ganzhi, a person's name) replied, 'It's like feeding donkeys and horses.'

Langlang Jue (Langlang Jue, a person's name) said, 'Quick, bring the food!' Wuzu Yan (Wuzu Yan, a person's name) said, 'May the practitioner always be like today.' Gaofeng Miao (Gaofeng Miao, a person's name) said, 'Langye is beautiful, but it's too busy building granaries. It's not suitable for offerings. Wuzu (Wuzu, a person's name) doesn't discern the coming wind. A pot of bland pickled vegetable soup. It's a pity so much salt and vinegar were added. It's like feeding donkeys and horses. Just say leftover scraps of food don't need to be picked out. Tell me, is it the same or different from the ancients? You must be able to determine it. Daily, ten thousand taels of gold are consumed. Otherwise, you must be careful of choking even when drinking water.' Jishui Guang (Jishui Guang, a person's name) said, 'If you have nostrils, you won't be able to eat this food. Do you want to know Ganzhi (Ganzhi, a person's name)? He's used to passing in front of the Five Phoenix Tower, holding a golden whip to celebrate peace.'

Ganzhi (Ganzhi, a person's name) entered Nanquan (Nanquan, a place name) to set up a vegetarian feast. Huangbo (Huangbo, a person's name) was the head seat. Ganzhi (Ganzhi, a person's name) requested donations. Huangbo (Huangbo, a person's name) said, 'The two kinds of giving, wealth and Dharma, are equally without difference.' Ganzhi (Ganzhi, a person's name) said, 'If that's the case, how can I spend my money?' Then he carried the money out. After a while, he came back in and said, 'Please donate.' Huangbo (Huangbo, a person's name) said, 'The two kinds of giving, wealth and Dharma, are equally without difference.' Ganzhi (Ganzhi, a person's name) then made the donation.

Cuiyan Zhen (Cuiyan Zhen, a person's name) said, 'Ganzhi (Ganzhi, a person's name), the practitioner, is a clever child who has missed the point. Huangbo (Huangbo, a person's name) never dreamed of giving wealth.' Yunjü Yuan (Yunjü Yuan, a person's name) said, 'Great Huangbo (Huangbo, a person's name) had one eye replaced by Ganzhi (Ganzhi, a person's name).' Jingshan Gao (Jingshan Gao, a person's name) said, 'One'

【English Translation】 In transformation. Hanging robes and peaceful chapters enjoy great peace. (Achieving transformative power) The skull joyfully stands. The withered tree roars like a dragon. It's futile to speak of spring's arrival. The water is still frozen into ice. With a magnanimous spirit, one doesn't rely on a sparse fence. With eyes half-closed, don't create self-imposed constraints. Man below the steps, do you know? Clouds unfurl, the sea and mountains lower the ghosts in the rain. Orioles love spring flowers, singing near and far. (Ascending the heavenly shore) Lu Geng (Lu Geng, a person's name) came to offer condolences upon Nanquan's (Nanquan, a person's name) passing. The abbot asked the official why he didn't weep for his late teacher. The official said he would weep if the abbot could speak like Geng (Geng, a person's name). The abbot was speechless. Changqing Leng (Changqing Leng, a person's name) said, 'Tell me, should one weep or not?' Falin Yin (Falin Yin, a person's name) responded on behalf of the abbot, simply making a weeping sound. Chizhou Ganzhi (Chizhou Ganzhi, a person's name), the practitioner (see Nanquan Yuan (Nanquan Yuan, a person's name)) When opening the reception, someone asked, 'It's not easy for a practitioner to receive guests.' Ganzhi (Ganzhi, a person's name) replied, 'It's like feeding donkeys and horses.' Langlang Jue (Langlang Jue, a person's name) said, 'Quick, bring the food!' Wuzu Yan (Wuzu Yan, a person's name) said, 'May the practitioner always be like today.' Gaofeng Miao (Gaofeng Miao, a person's name) said, 'Langye is beautiful, but it's too busy building granaries. It's not suitable for offerings. Wuzu (Wuzu, a person's name) doesn't discern the coming wind. A pot of bland pickled vegetable soup. It's a pity so much salt and vinegar were added. It's like feeding donkeys and horses. Just say leftover scraps of food don't need to be picked out. Tell me, is it the same or different from the ancients? You must be able to determine it. Daily, ten thousand taels of gold are consumed. Otherwise, you must be careful of choking even when drinking water.' Jishui Guang (Jishui Guang, a person's name) said, 'If you have nostrils, you won't be able to eat this food. Do you want to know Ganzhi (Ganzhi, a person's name)? He's used to passing in front of the Five Phoenix Tower, holding a golden whip to celebrate peace.' Ganzhi (Ganzhi, a person's name) entered Nanquan (Nanquan, a place name) to set up a vegetarian feast. Huangbo (Huangbo, a person's name) was the head seat. Ganzhi (Ganzhi, a person's name) requested donations. Huangbo (Huangbo, a person's name) said, 'The two kinds of giving, wealth and Dharma, are equally without difference.' Ganzhi (Ganzhi, a person's name) said, 'If that's the case, how can I spend my money?' Then he carried the money out. After a while, he came back in and said, 'Please donate.' Huangbo (Huangbo, a person's name) said, 'The two kinds of giving, wealth and Dharma, are equally without difference.' Ganzhi (Ganzhi, a person's name) then made the donation. Cuiyan Zhen (Cuiyan Zhen, a person's name) said, 'Ganzhi (Ganzhi, a person's name), the practitioner, is a clever child who has missed the point. Huangbo (Huangbo, a person's name) never dreamed of giving wealth.' Yunjü Yuan (Yunjü Yuan, a person's name) said, 'Great Huangbo (Huangbo, a person's name) had one eye replaced by Ganzhi (Ganzhi, a person's name).' Jingshan Gao (Jingshan Gao, a person's name) said, 'One'

等是隨邪逐惡。云居羅漢較些子。　靈隱岳雲。總是掩耳偷鈴。殊不知甘贄有收有放。首座徹底惺惺。云收雨霽長空闊。一對鴛鴦畫不成。　明招補徴云。行者兩度請行施。是好心不是好心。黃檗始終答話一般。為甚肯一不肯一。

拋來撒去互施呈。地獄門前鬼眼睛。覷破髑髏肝膽外。摩醯頂上覆重明。(虛堂愚)

甘贄因化主至宅。乃問是甚處。曰藥山。甘曰還將得藥來么。曰未審有什麼病。甘忻然取銀一百兩施之。復曰。山中有人。此物乃回。主尋歸山納疏。藥山問歸何速。主即敘前問答。山曰。急送還他。子遭賊了也。主乃送還。甘曰。山中有人。更添一百兩施之。

同安顯云。早知行者與么問。終不道藥山來。　雪峰空云。藥山老漢亦自膽小。若是雪峰即便收下。何故。且教甘贄者漢疑三十年。　天童忞云。行者將蝦釣鰲。化主貪餌忘鉤。藥山亡羊而後補牢。得失未免相半。同安雖有入地之謀。且無沖天之計。山僧若作供養主。當時一喝便行。管取行者疑著半生。　龍唐柱云。我若作化主。待他施銀兩錠。復伸手云。行者還要再服三兩劑始得。管取傾囊以施。命根依舊在我手裡。

甘贄問一僧什麼處來。曰溈山來。甘曰。曾有僧問溈山如何是西來意。溈山舉拂子。上座作么生會。曰

【現代漢語翻譯】 現代漢語譯本：

這些都是跟隨邪惡的行徑。云居羅漢還稍微好一些。靈隱岳雲，這完全是掩耳盜鈴。卻不知甘贄的佈施有收有放。首座徹底清醒。雲散雨停，天空廣闊，一對鴛鴦卻畫不成。明招補徴說，行者兩次請求佈施，是好心嗎？不是好心嗎？黃檗始終回答一樣的話，為什麼肯一次不肯一次？

拋來撒去，互相施捨呈現，地獄門前鬼的眼睛。看破了骷髏之外的肝膽，摩醯首羅天頂上更加光明。（虛堂愚）

甘贄因為化主來到家中，便問：『你從哪裡來？』回答說：『藥山。』甘贄說：『還帶著藥來嗎？』回答說：『不知道有什麼病。』甘贄高興地拿出銀子一百兩佈施給他，又說：『山中有人，這東西應該拿回去。』化主回去后便回山稟告。藥山問：『回來這麼快？』化主便敘述了之前的問答。藥山說：『趕快送還給他，你遇到強盜了。』化主於是送還。甘贄說：『山中有人，再添一百兩佈施給他。』

同安顯說：『早知道行者這樣問，始終不會說藥山來。』雪峰空說：『藥山老漢也太膽小了，如果是雪峰，就直接收下了。為什麼？讓他甘贄這個傢伙疑惑三十年。』天童忞說：『行者用蝦釣鰲，化主貪圖魚餌忘了魚鉤，藥山亡羊補牢，得失未免各佔一半。同安雖然有入地的謀略，卻沒有沖天的計劃。山僧如果作為供養主，當時就一喝便走，保證讓行者疑惑半生。』龍唐柱說：『我如果作為化主，等他施捨銀兩后，再伸手說：『行者還要再服三兩劑才行。』保證他傾囊而出，性命依舊在我手裡。』

甘贄問一個僧人從哪裡來，回答說：『從溈山來。』甘贄說：『曾經有僧人問溈山如何是西來意（Bodhidharma's intention in coming from the West），溈山舉起拂子，上座（senior monk）你如何理解？』回答說：

【English Translation】 English version:

These are all following evil paths. Yunju Luohan (arhat of Yunju Monastery) is slightly better. Lingyin Yueyun, this is completely like covering one's ears to steal a bell. Little do they know that Gan Zhi's giving has both taking and releasing. The head monk is thoroughly awake. The clouds disperse, the rain stops, and the sky is vast, but a pair of mandarin ducks cannot be painted. Mingzhao Buzheng said, the practitioner asks for alms twice, is it a good intention? Is it not a good intention? Huangbo always answers the same way, why agree once and not agree another time?

Throwing and scattering, giving and presenting to each other, the eyes of ghosts before the gates of hell. Seeing through the liver and gallbladder beyond the skull, the top of Maheśvara's head shines even brighter. (Xutang Yu)

Gan Zhi, because the alms-seeker came to his house, asked: 'Where do you come from?' He replied: 'Yaoshan (Mount Yao).' Gan Zhi said: 'Did you bring medicine with you?' He replied: 'I don't know what illness there is.' Gan Zhi happily took out one hundred taels of silver to give as alms, and said again: 'There are people in the mountains, this thing should be taken back.' After the alms-seeker returned, he reported back to the mountain. Yaoshan asked: 'Why did you return so quickly?' The alms-seeker then recounted the previous questions and answers. Yaoshan said: 'Quickly return it to him, you have encountered a robber.' The alms-seeker then returned it. Gan Zhi said: 'There are people in the mountains, add another one hundred taels to give as alms.'

Tong'an Xian said: 'If I had known the practitioner would ask like this, I would never have said Yaoshan came.' Xuefeng Kong said: 'Old man Yaoshan is also too timid, if it were Xuefeng, he would have accepted it directly. Why? Let that fellow Gan Zhi be in doubt for thirty years.' Tiantong Mi said: 'The practitioner uses shrimp to fish for Ao (a giant sea turtle), the alms-seeker is greedy for the bait and forgets the hook, Yaoshan mends the fold after the sheep is lost, gains and losses are inevitably half and half. Although Tong'an has the strategy to enter the earth, he does not have the plan to soar into the sky. If this mountain monk were the alms-giver, he would have shouted and left at that time, ensuring that the practitioner would be in doubt for half his life.' Longtang Zhu said: 'If I were the alms-seeker, after he gave the silver, I would reach out and say: 'Practitioner, you still need to take another three taels of medicine.' I guarantee he would empty his pockets to give, and his life would still be in my hands.'

Gan Zhi asked a monk where he came from, he replied: 'From Weishan (Mount Wei).' Gan Zhi said: 'Once a monk asked Weishan what is the meaning of Bodhidharma's intention in coming from the West (西來意), Weishan raised his whisk, senior monk (上座), how do you understand it?' He replied:

借事明心。附物顯理。甘曰且歸溈山去好。

保福聞乃仰手覆手。　磬山鼎云。甘贄瞎者僧眼即不無。祇如者僧。從溈山來不從溈山來。

西來祖意是如何。溪上梅花開已多。向上一機言外契。風前遙憶老維摩。(弘法澤)

甘贄一日入南泉設粥。仍請南泉唸誦。泉乃白椎曰。請大眾為貍奴白牯念摩訶般若波羅蜜。甘拂袖便出。泉粥后問典座。行者在甚麼處。座曰當時便去也。泉便打破鍋子。

雲門信云。南泉老漢未免隨人起倒直。饒打破鍋子。也是賊過後張弓。　愚庵盂云。兔子懷胎。蚌含明月。三十棒寄打雪竇。六不收勘破雲門。女媧氏煉石補天。秦始皇驅山塞海。雖然。三十年後。一回飲水一回噎。　明昭補云。不奈船何。打破戽斗。

異路相逢句已酬。閑吹羌管向汀洲。漁人貪顧沙頭鷺。不覺扁舟逐浪流。(雪峰預)

高吟大笑性猖狂。潘閬騎驢出故鄉。驚起暮天沙上雁。海門斜去兩三行。(湛堂準)

針鋒相湊便干戈。帶累南泉打粥鍋。莫謂當年輕放過。大都有罪不同科。(笑翁堪)

福州芙蓉山靈訓禪師(歸宗常嗣)

一日辭歸宗。宗問甚處去。師曰歸閩中去。曰。子在此多年。裝束了卻來。為子說一上佛法。師結束了上去。宗曰近前來。師乃

【現代漢語翻譯】 現代漢語譯本： 借用事物來闡明心性，憑藉外物來顯現真理。甘贄說：『不如回到溈山去吧。』 保福禪師聽了，於是仰起手又翻轉手掌。磬山鼎禪師評論說：『甘贄並非沒有辨別僧人的眼力。只是這個僧人，是從溈山來的呢？還是沒從溈山來呢？』 『西來祖意（Bodhidharma's intention in coming from the West）』是什麼？溪邊的梅花已經開了不少。向上的一機（the pivotal point of Zen practice）在言語之外相契合，在風中遙遙思念著老維摩（Vimalakirti）。（弘法澤） 甘贄有一天到南泉（Nanquan）那裡去，準備齋粥，並請南泉唸誦。南泉於是敲椎說：『請大眾為貍奴（house cat）白牯（white cow）念摩訶般若波羅蜜（Mahaprajnaparamita）。』甘贄拂袖便走了。南泉齋粥后問典座（the monk in charge of the kitchen）：『那個行者（practitioner）在哪裡？』典座說：『當時就走了。』南泉便打破了鍋子。 雲門信禪師評論說：『南泉老漢免不了隨人起倒，即使打破鍋子，也是賊走後才張弓。』愚庵盂禪師評論說：『兔子懷胎，蚌含明月。三十棒寄打雪竇（Xuedou），六不收勘破雲門（Yunmen）。女媧氏煉石補天，秦始皇驅山塞海。雖然如此，三十年後，一回飲水一回噎。』明昭禪師補充說：『沒法奈何船隻，只好打破戽斗。』 異路相逢，話語已經酬答完畢，悠閒地吹著羌笛面向汀洲。漁人貪看沙頭鷺，不知不覺小船逐浪漂流。（雪峰預） 高聲吟唱，放聲大笑，性情狂放不羈，潘閬騎著驢子離開故鄉。驚起了暮色中沙灘上的大雁，斜斜地向海門飛去兩三行。（湛堂準） 針鋒相對，立刻引發干戈，連累南泉打破了粥鍋。不要說當時輕輕放過，大都有罪但罪行不同。（笑翁堪） 福州芙蓉山靈訓禪師（Fuzhou Furongshan Lingxun, a disciple of Guizong Changsi）(歸宗常嗣) 有一天向歸宗（Guizong）告辭。歸宗問：『去哪裡？』靈訓禪師說：『回閩中去。』歸宗說：『你在這裡多年，收拾好了再來，我為你講說一番佛法。』靈訓禪師收拾好後上去。歸宗說：『近前來。』靈訓禪師於是...

【English Translation】 English version: Using events to clarify the mind, relying on objects to reveal the truth. Gan Zhi said, 'It would be better to return to Mount Wei.' Upon hearing this, Baofu raised and then turned over his hand. Qingshan Ding commented, 'Gan Zhi is not without the eye to discern monks. But this monk, did he come from Mount Wei, or did he not come from Mount Wei?' 'What is the meaning of Bodhidharma's intention in coming from the West?' The plum blossoms by the stream have already bloomed quite a bit. The pivotal point of Zen practice is tacitly understood beyond words, remotely remembering old Vimalakirti in the wind. (Hongfa Ze) One day, Gan Zhi went to Nanquan (Nanquan) to prepare a vegetarian meal and requested Nanquan to recite scriptures. Nanquan then struck the gavel and said, 'Please, everyone, recite the Maha Prajna Paramita (Mahaprajnaparamita) for the house cat and the white cow.' Gan Zhi flicked his sleeves and left. After the meal, Nanquan asked the monk in charge of the kitchen, 'Where is that practitioner?' The monk replied, 'He left immediately.' Nanquan then broke the pot. Yunmen Xin commented, 'Old man Nanquan inevitably follows others' ups and downs; even breaking the pot is like drawing the bow after the thief has gone.' Yu'an Yu commented, 'The rabbit conceives, the clam contains the bright moon. Thirty blows are sent to Xuedou (Xuedou), and Liu Bushou discerns Yunmen (Yunmen). Nüwa refined stones to mend the sky, and Qin Shi Huang drove mountains to fill the sea. Even so, thirty years later, one drinks water and chokes.' Mingzhao added, 'There's no way to deal with the boat, so break the water bailer.' Meeting on different paths, the words have already been exchanged, leisurely playing the Qiang flute facing Tingzhou. The fisherman greedily watches the egrets on the sandbar, unknowingly letting the small boat drift with the waves. (Xuefeng Yu) Singing loudly and laughing heartily, with a wild and unrestrained nature, Pan Lang rides a donkey out of his hometown. Startling the geese on the beach in the evening, flying diagonally towards the sea gate in two or three rows. (Zhan Tangzhun) When needles meet, conflict immediately arises, implicating Nanquan in breaking the porridge pot. Don't say it was lightly let go at the time; most have committed crimes, but the offenses are different. (Xiao Wengkan) Zen Master Lingxun of Furong Mountain in Fuzhou (Fuzhou Furongshan Lingxun, a disciple of Guizong Changsi) (Guizong Changsi) One day, he bid farewell to Guizong (Guizong). Guizong asked, 'Where are you going?' Lingxun Zen Master said, 'Returning to Minzhong.' Guizong said, 'You have been here for many years, pack up and come back, and I will explain some Buddhist teachings for you.' Lingxun Zen Master packed up and went up. Guizong said, 'Come closer.' Lingxun Zen Master then...

近前。宗曰。時寒。途中善為。師聽此言。頓忘前解。

八十婆婆學畫眉。癡心欲比少年時。一朝打破當臺鏡。始信從前萬事非。(慈受深)

芙蓉一日訪同參實性大師。性升堂。以右手拈拄杖。倚左邊。良久曰。若不是芙蓉師兄。大難委悉。便下座。

黃龍南云。實性用不得便休。卻將佛法以為人情。致令千載之下與人作笑端。且道利害在什麼處。　青龍斯云。實性雖則人情佛法一時周備。大似向福建人前賣荔枝。未免旁觀者哂。

陪盡老精神。杯盤越㨾新。誰知村店酒。難勸御樓人。(西巖惠)

五臺山大禪佛智通禪師(歸宗常嗣)

初在歸宗會下。忽一夜連叫曰我大悟也。眾駭之。明日上堂。眾集。宗曰昨夜大悟底僧出來。師出曰某甲。宗曰。汝見個甚麼道理便言大悟。試說看。師曰師姑元是女人作。宗異之。

五月炎威當酷熱。浹背汗流無處說。匝地清風劈面來。大禪眼裡重添屑。(草堂清)

童子學順朱。赤處皆摹黑。若將白紙來。一點下不得。若下得翻成。紙上涂煙墨。(黃龍震)

鎮州普化禪師(盤山積嗣)

常入市振鐸曰。明頭來。明頭打。暗頭來。暗頭打。四方八面來。旋風打。虛空來。連架打。一日臨濟令僧捉住曰。總不恁么來

【現代漢語翻譯】 現代漢語譯本： 走上前。歸宗說：『天氣寒冷，路上好生照顧。』禪師聽了這話，頓時忘記了之前的理解。 『八十歲的老婆婆學畫眉，癡心妄想能和少年時相比。一旦打破鏡臺上的鏡子，才相信從前的一切都是錯誤的。』（慈受深） 芙蓉有一天拜訪同參實性大師（Shixing Dashi）。實性升座，用右手拿著拄杖，靠在左邊，良久說：『如果不是芙蓉師兄，這件事很難說清楚。』說完便下座。 黃龍南說：『實性用不得就該停止，卻將佛法當成人情，以致千年之後還被人當笑柄。』那麼，利害關係在哪裡呢？青龍斯說：『實性雖然人情和佛法一時周全，很像在福建人面前賣荔枝，免不了被旁觀者嘲笑。』 『陪盡老年的精神，杯盤越發顯得新。誰知道村店的酒，難以勸動御樓上的人。』（西巖惠） 五臺山大禪佛智通禪師（Zhitong Chanshi）（歸宗常（Guizong Chang）的繼承人） 當初在歸宗（Guizong）門下，忽然一夜連聲叫道：『我大悟了！』眾人都很驚訝。第二天上堂，眾人聚集。歸宗說：『昨天晚上大悟的僧人出來。』智通禪師（Zhitong Chanshi）出來說：『是我。』歸宗說：『你見到了什麼道理就說大悟？試著說來看看。』智通禪師（Zhitong Chanshi）說：『師姑原來是女人做的。』歸宗（Guizong）對此感到驚異。 『五月炎熱的威力正當酷暑，後背濕透汗流無處可說。四面八方清風迎面吹來，大禪的眼裡又增添了灰塵。』（草堂清） 『童子學習順朱（Shun Zhu），紅色之處都模仿成黑色。如果拿來白紙，一點也點不下去。如果點得下去反而變成，紙上塗抹的煙墨。』（黃龍震） 鎮州普化禪師（Puhua Chanshi）（盤山積（Panshan Ji）的繼承人） 經常進入市場搖鈴說：『明頭來，明頭打。暗頭來，暗頭打。四方八面來，旋風打。虛空來，連架打。』有一天臨濟（Linji）讓僧人抓住他說：『總是不這樣來』

【English Translation】 English version: He approached. Guizong (name of a Zen master) said, 'It's cold. Take care on the way.' Upon hearing these words, the master instantly forgot his previous understanding. 'An eighty-year-old woman learns to paint her eyebrows, foolishly desiring to compare with her youth. One day, breaking the mirror on the stand, she finally believes that everything from the past was wrong.' (Ci Shou Shen) One day, Furong (name of a Zen master) visited his fellow practitioner, Master Shixing (Shixing Dashi). Shixing (Shixing) ascended the platform, held his staff in his right hand, leaned on his left side, and after a long while said, 'If it weren't for my brother Furong (Furong), this would be difficult to explain.' Then he descended from the platform. Huanglong Nan (name of a Zen master) said, 'If Shixing (Shixing) couldn't use it, he should have stopped, but instead, he treated the Buddha-dharma as human sentiment, causing people to laugh at him even a thousand years later.' So, where does the advantage or disadvantage lie? Qinglong Si (name of a Zen master) said, 'Although Shixing (Shixing) provided both human sentiment and Buddha-dharma at the same time, it's like selling lychees in front of the people of Fujian, inevitably inviting ridicule from onlookers.' 'Exhausting the spirit of old age, the cups and dishes appear ever newer. Who knows that the wine from the village shop is difficult to persuade the people in the imperial tower.' (Xi Yan Hui) Zen Master Zhitong (Zhitong Chanshi) of Great Chan Buddha at Mount Wutai (successor of Guizong Chang) Initially, while under Guizong (Guizong), he suddenly cried out one night, 'I have attained great enlightenment!' Everyone was astonished. The next day, when the assembly gathered for the Dharma talk, Guizong (Guizong) said, 'Let the monk who attained great enlightenment last night come forward.' Zen Master Zhitong (Zhitong Chanshi) came forward and said, 'It is I.' Guizong (Guizong) said, 'What principle did you see that made you say you attained great enlightenment? Try to explain it.' Zen Master Zhitong (Zhitong Chanshi) said, 'A nun is originally made of woman.' Guizong (Guizong) was amazed by this. 'In May, the fierce heat is at its peak, sweat soaks the back, and there's nowhere to escape. A clear breeze blows from all directions, adding more dust to the eyes of the Great Chan.' (Cao Tang Qing) 'A child learns from Shun Zhu (Shun Zhu), imitating all the red parts with black. If you bring white paper, you can't put down a single dot. If you do, it turns into smoky ink smeared on the paper.' (Huanglong Zhen) Zen Master Puhua (Puhua Chanshi) of Zhenzhou (successor of Panshan Ji) He often entered the market ringing his bell, saying, 'If it comes from the bright side, strike the bright side. If it comes from the dark side, strike the dark side. If it comes from all directions, strike with a whirlwind. If it comes from emptiness, strike continuously.' One day, Linji (Linji) ordered a monk to seize him and said, 'It doesn't always come like this.'

如何。師拓開曰。來日大悲院裡有齋僧。回舉似濟。濟曰我從來疑著者漢。

五祖演云。山僧則不然。總不恁么來如何。和聲便打。是他須道。五祖盲枷瞎棒。我祇要你恁么道。何故。一任舉似諸方。　青獅信云。普化恁么作怪。被臨濟將鼻孔一捏。酸去十分。若無大悲院躲得過。何處見有普化。　福嚴容云。普化恁么帶累人。上天無路入地無門。且道端的在甚麼處。臨濟道我從來疑著者漢。也未必是好心。

老倒分明兩路差。箭鋒相拄勿咼斜。龍蛇混雜人難辨。白日長空下雪花。(汾陽昭)

旱天忽震數聲雷。遠近飛雲若往來。甘雨未曾施一點。返將風勢卷將回。(云峰悅)

婁羅慣要逞聰明。金榜何曾掛得名。捋下幞頭歸去好。莫騎驢子傍人門。(鼓山圭)

一拶銀山鐵壁摧。大悲院裡趕村齋。善財拄杖如無用。乞與佯狂老萬回。(水庵一)

水急魚行澀。風高鳥不棲。世情看冷暖。人面逐高低。(松源岳)

普化暮入臨濟院吃生菜。濟曰者漢大似一頭驢。師便作驢鳴。濟謂直歲曰細抹草料著。師曰。少室人不識。金陵又再來。臨濟一隻眼。到處為人開。

趙州云。何不與他本分草料。草里相逢兩赤眉。交鋒一陣疾如飛。東西旗號渾相似。試問何人得勝歸。(

【現代漢語翻譯】 現代漢語譯本： 如何是好？師拓開說：『明日大悲院裡有齋僧活動。』回去告訴臨濟。臨濟說：『我向來懷疑這個傢伙。』

五祖演說：『我這裡則不然。總是不這樣來，又該如何？』隨即喝道一聲便打。『是他』必須這樣說。五祖的盲枷瞎棒。我只要你這樣說。為什麼？任憑你向各方去說。』青獅信說：『普化如此作怪，被臨濟一把捏住鼻孔，酸味去了十分。若沒有大悲院，還能躲得過。哪裡還能見到普化？』福嚴容說：『普化如此連累人，上天無路，入地無門。那麼，究竟在哪裡呢？』臨濟說『我向來懷疑這個傢伙』，也未必是好心。

老倒分明是兩條不同的路，箭鋒相對，不要有絲毫偏差。龍蛇混雜，難以分辨，如同白日晴空下雪花。（汾陽昭）

旱天忽然響起幾聲雷，遠近的雲彩來回飛動。甘雨沒有落下一滴，反而將風勢捲了回來。（云峰悅）

婁羅總是要逞聰明，金榜上哪裡能掛得上你的名字？不如摘下頭巾回家去吧，不要騎著驢子去別人家門口。（鼓山圭）

一拶之下，銀山鐵壁都會摧毀。在大悲院裡趕上村裡的齋飯。善財的拄杖如果沒用，不如送給裝瘋賣傻的老萬吧。（水庵一）

水流湍急，魚兒遊動也感到困難；風勢強勁，鳥兒無法棲息。世態炎涼，人情勢利。（松源岳）

普化晚上進入臨濟院吃生菜。臨濟說：『這傢伙很像一頭驢。』普化便學驢叫。臨濟對管事的人說：『給他好好地拌些草料。』普化說：『少室山的人不認識我，我又要到金陵去了。』臨濟一隻眼，到處為人開啟智慧。

趙州說：『為什麼不給他本分的草料？』草叢裡相遇，如同兩支赤眉軍。交鋒一陣，迅疾如飛。東西兩方的旗號完全相似，試問誰能得勝歸來？

【English Translation】 English version: What to do? Shituo Kai said, 'Tomorrow there will be a Sangha (monk community) meal at the Dabei Monastery (Great Compassion Monastery).' Go back and tell Ji (referring to Linji). Ji said, 'I have always suspected this fellow.'

Wuzu Yan (Fifth Patriarch Yan) said, 'I am not like that. What if it doesn't come like that at all?' Then he shouted and struck. 'It is he' must be said. Wuzu's blind fetters and senseless staff. I just want you to say it like that. Why? Let you tell it to all directions.' Qing Shi Xin said, 'Puhua (a Buddhist monk known for his eccentric behavior) is so strange that Linji pinched his nose, and the sourness went away by ten percent. If there were no Dabei Monastery, he could have escaped. Where can Puhua be seen?' Fuyan Rong said, 'Puhua is so troublesome, there is no way to go to heaven, and no door to enter the earth. Then, where exactly is it?' Linji said, 'I have always suspected this fellow,' and it may not be kind.

The old and the fallen are clearly two different paths, the arrow points face each other, do not deviate in the slightest. Dragons and snakes are mixed, difficult to distinguish, like snowflakes falling in the clear sky in broad daylight. (Fen Yangzhao)

Suddenly a few thunderclaps sounded in the dry sky, and the clouds far and near flew back and forth. Sweet rain has not fallen a drop, but instead rolled the wind back. (Yunfeng Yue)

Lou Luo always wants to show off his cleverness, how can your name be hung on the golden list? It's better to take off your turban and go home, don't ride a donkey to other people's door. (Gushan Gui)

Under one squeeze, the silver mountain and iron wall will be destroyed. Catch up with the village vegetarian meal in the Dabei Monastery. If Shancai's (Sudhana) staff is useless, it is better to give it to the old Wan who pretends to be crazy. (Shui Anyi)

The water is rushing, and the fish find it difficult to swim; the wind is strong, and the birds cannot perch. The world is cold and warm, and people's faces follow the high and low. (Songyuan Yue)

Puhua entered Linji's (Lin Chi's) monastery at night to eat raw vegetables. Linji said, 'This fellow is very much like a donkey.' Puhua then brayed like a donkey. Linji said to the person in charge, 'Mix some fodder for him properly.' Puhua said, 'The people of Shaoshi Mountain (Shaolin Monastery) do not know me, and I am going to Jinling again.' Linji has one eye, opening wisdom for people everywhere.

Zhao Zhou (Joshu) said, 'Why not give him his share of fodder?' Meeting in the grass is like two Red Eyebrow armies. In a battle, it is as fast as flying. The flags on the east and west sides are completely similar, who can win and return?

上方益)

剩䭚生菜似頭驢。臨濟堂前捉敗渠。聳耳長鳴隨踢蹋。不知業債倩誰除。(天目禮)

普化因臨濟與河陽木塔同在僧堂內坐。相與議曰。普化者漢每日在街市掣瘋掣顛。知它是凡是聖。正議時。師忽從外來。濟便問汝是凡是聖。師曰汝且道我是凡是聖。濟便喝。師以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟曰者賊。師曰賊賊。便出去。

首山念云。者兩個賊。有個正賊。且道那個是正賊。復代云。劉盆子。

騏驥駑駘辨者稀。淺深毛色混同之。若無伯樂垂精鑒。千里追風不易騎。(海印信)

普化見馬部使出喝道。師亦喝道。作相撲勢。馬部使令人打五棒。師曰。似即似。是則不是。

機境相投是妄真。入河漸漸見長人。受屈遭他一頓棒。元來不是好官人。(江陵柔)

階頭放下劫初鈴。相撲呼他馬使名。五棒打來無雪處。卻言渠不是官行。(天目禮)

風流傑拉風流彥。膩巷歌樓恣飲宴。逗到樽空月亦消。卻將紈扇斜遮面。(白巖符)

普化一日同臨濟赴施主家齋。濟問。毛吞巨海。芥納須彌。為復是神通妙用。法爾如然。師遂踢倒飯床。濟曰太粗生。師曰。者里什麼所在。說粗說細。濟休去。次日又同赴齋。濟曰。今

【現代漢語翻譯】 現代漢語譯本 上方益)

剩下的蔬菜像頭驢一樣。在臨濟禪師的禪堂前抓住那失敗的傢伙。豎起耳朵長鳴，隨著踢打聲。不知道這業債該向誰消除。(天目禮)

普化禪師因為與臨濟禪師和河陽木塔一同在僧堂內坐著，相互議論說：『普化這個人每天在街市上裝瘋賣傻，不知道他是凡人還是聖人。』正在議論的時候，臨濟禪師忽然從外面進來。臨濟禪師便問：『你是凡人還是聖人？』普化禪師說：『你且說說我是凡人還是聖人？』臨濟禪師便喝斥一聲。普化禪師用手指著說：『河陽的新媳婦，木塔的老婆禪，臨濟的小廝，卻具一隻眼。』臨濟禪師說：『這賊！』普化禪師說：『賊！賊！』便出去了。

首山禪師評論說：『這兩個賊，有個正賊。且說哪個是正賊？』又代替回答說：『劉盆子。』

駿馬和劣馬，能分辨的人很少。淺薄和深厚的毛色混同在一起。如果沒有伯樂來仔細鑑別，千里追風的駿馬也不容易騎乘。(海印信)

普化禪師看見馬部使出行時喝道，普化禪師也喝道，做出相撲的姿勢。馬部使讓人打了普化禪師五棒。普化禪師說：『像倒是像，是卻不是。』

機鋒和境界相互投合，是虛妄還是真實？進入河流漸漸看見高大的人。遭受委屈捱了一頓棒，原來不是好官人。(江陵柔)

在臺階上放下劫初的鈴鐺，相撲時呼喊他馬部使的名字。五棒打來沒有雪的地方，卻說他不是官家行為。(天目禮)

風流的傑出人物和風流的賢士，在熱鬧的街巷歌樓里盡情飲酒宴樂。玩樂到酒杯空了，月亮也消失了，卻用紈扇斜著遮住臉。(白巖符)

普化禪師有一天和臨濟禪師一同去施主家應齋。臨濟禪師問：『毛孔吞下巨海，芥子容納須彌山（Sumeru，佛教中的須彌山，世界的中心）。是神通妙用，還是本來就是這樣？』普化禪師於是踢倒了飯桌。臨濟禪師說：『太粗魯了。』普化禪師說：『這裡是什麼地方？說粗說細。臨濟禪師休要再說了。』第二天又一同去應齋。臨濟禪師說：『今天』

【English Translation】 English version (Shang Fang Yi)

The leftover vegetables are like a donkey's head. I caught the defeated one in front of Linji's (Linji, a famous Chan master) hall. Pricking up its ears, it brays loudly, accompanied by kicking. I don't know who will eliminate this karmic debt. (Tianmu Li)

Because Puhua (Puhua, a Chan master) was sitting in the monks' hall with Linji (Linji, a famous Chan master) and the wooden pagoda of Heyang, they discussed, 'Puhua acts crazy in the streets every day. We don't know if he is a mortal or a sage.' While they were discussing, Linji suddenly came in from outside. Linji then asked, 'Are you a mortal or a sage?' Puhua said, 'You tell me, am I a mortal or a sage?' Linji then shouted. Puhua pointed his finger and said, 'The new bride of Heyang, the old woman's Chan of the wooden pagoda, the young servant of Linji, but possesses one eye.' Linji said, 'This thief!' Puhua said, 'Thief! Thief!' and then left.

Shoushan (Shoushan, a Chan master) commented, 'These two thieves have a real thief. Tell me, who is the real thief?' Then he answered on their behalf, 'Liu Penzi (Liu Penzi, a historical figure).'

Few can distinguish between a fine steed and a nag. The shallow and deep colors are mixed together. Without Bole (Bole, a legendary horse connoisseur) to carefully appraise, it is not easy to ride a horse that can chase the wind for a thousand miles. (Haiyin Xin)

Puhua saw the Ma Ministry Envoy clearing the way with shouts, and Puhua also shouted, making a sumo wrestling posture. The Ma Ministry Envoy ordered people to hit Puhua five times with a stick. Puhua said, 'It's similar, but it's not it.'

When the occasion and state of mind correspond, is it illusion or truth? Entering the river, one gradually sees a tall person. Suffering injustice and receiving a beating, it turns out he is not a good official. (Jiangling Rou)

Releasing the bell of the beginning of the kalpa on the steps, calling him the Ma Envoy's name during sumo wrestling. The five blows land where there is no snow, yet it is said that he is not acting in an official capacity. (Tianmu Li)

A romantic hero and a romantic scholar indulge in drinking and feasting in the bustling streets and singing houses. Playing until the wine cup is empty and the moon has disappeared, they then obliquely cover their faces with a silk fan. (Baiyan Fu)

One day, Puhua and Linji went to a benefactor's house for a vegetarian meal. Linji asked, 'A hair swallows the vast ocean, a mustard seed contains Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology). Is it a miraculous power, or is it naturally so?' Puhua then kicked over the dining table. Linji said, 'Too crude.' Puhua said, 'What kind of place is this? Talking about crude and refined. Linji, stop talking.' The next day, they went to the vegetarian meal together again. Linji said, 'Today'

日供養。何似昨日。師又踢倒飯床。濟曰太粗生。師曰。瞎漢。佛法說甚麼粗細。濟乃吐舌。

翠峰顯云。兩個老漢吃飯也不了。好與三十棒。棒雖行。且那個是正賊。　南堂靜云。二尊宿如二龍爭珠。拏雲攫霧不動波瀾。如二虎爭餐。活捉生擒不傷物命。者里忽有問。毛吞巨海芥納須彌。為復神通妙用法爾如然。祇向道。一拳拳倒黃鶴樓。一踢踢翻鸚鵡洲。有意氣時添意氣。不風流處也風流。　南華昺云。臨濟覿面提撕。普化全機酬醋。直得南山鱉鼻吞卻東海鯉魚。陜府鐵牛觸倒嘉州大象。為甚如此。相逢不下馬。各自奔前程。　昭覺勤云。精金不百鍊。怎見光輝。至寶不酬價。怎見真假。不是臨濟不能驗普化。不是普化不能抗臨濟。所謂如水入水。如金博金。雖然如是。放過彼此作家。檢點二俱失利。　天童華云。一出一沒。一往一來。猛虎口裡奪餐。毒蛇頭上揩癢。要且未稱大丈夫事。二老名諠宇宙價重當時。山僧豈可謹密三寸。二俱放過。為他弄假像真。二俱不放過。為他搕𢶍太甚。是汝諸人。若作佛法商量。達磨一宗掃土而盡。　南堂欲云。翠峰與么道。也好與二十棒。不見道。正賊走了。邏贓人吃棒。　磬山修云。一個具擒龍之手。一個得陷虎之機。二俱作家。且道誰是陷虎。誰是擒龍。　古南門

【現代漢語翻譯】 現代漢語譯本 臨濟（Linji，禪宗大師）每天都供養普化（Puhua，禪宗僧人）。有一天，臨濟問：『今天的供養，和昨天比起來怎麼樣？』 臨濟又一腳踢翻了飯桌。普化說：『太粗魯了。』 臨濟說：『你這瞎漢，佛法哪裡有什麼粗細可言？』 普化聽了，吐了吐舌頭。

翠峰顯（Cuifeng Xian，禪宗僧人）說：『這兩個老傢伙，連吃飯都吃不好，應該打他們三十棒。』雖然棒子打了，但哪個才是真正的賊呢？

南堂靜（Nantang Jing，禪宗僧人）說：『這兩位尊宿（zunsu，德高望重的僧人）就像兩條龍爭奪寶珠，攪動雲霧卻不驚動水面。又像兩隻老虎爭奪食物，活捉生擒卻不傷及性命。』如果有人問：『毛孔能吞沒大海，芥子能容納須彌山（Xumi Mountain，佛教中的聖山），這是神通妙用，還是本來如此？』 只需回答：『一拳就能打倒黃鶴樓，一腳就能踢翻鸚鵡洲。』得意氣風發時更要意氣風發，不風流的地方也要風流起來。

南華昺（Nanhua Bing，禪宗僧人）說：『臨濟當面提點，普化隨機應變。』 直到南山的鱉鼻（biebi，一種水生動物）吞掉了東海的鯉魚，陜府的鐵牛撞倒了嘉州的大象。為什麼會這樣呢？因為『相逢不下馬，各自奔前程』。

昭覺勤（Zhaojue Qin，禪宗僧人）說：『精金不經過百鍊，怎麼能顯現光輝？至寶不經過估價，怎麼能辨別真假？』 不是臨濟不能驗證普化，也不是普化不能抗衡臨濟。 這就是所謂的『如水入水，如金博金』。 雖然如此，放過彼此，雙方都失利。』

天童華（Tiantong Hua，禪宗僧人）說：『一出一沒，一往一來。』 猛虎口裡奪食，毒蛇頭上搔癢。 但這還算不上大丈夫所為。 這兩位老人的名聲響徹宇宙，價值重於當時。 我豈能謹小慎微？ 二者都放過，是為他們弄假成真。 二者都不放過，是為他們太過苛刻。 你們這些人，如果用佛法來衡量，達摩（Damo，禪宗始祖）一脈就會被掃地出門。

南堂欲（Nantang Yu，禪宗僧人）說：『翠峰這樣說，也應該打他二十棒。』 沒聽過嗎？『真正的賊跑了，抓贓的人卻捱了打。』

磬山修（Qingshan Xiu，禪宗僧人）說：『一個具有擒龍的本領，一個得到了陷虎的先機。』 二者都是行家，那麼誰是陷虎的，誰是擒龍的呢？』

古南門（Gunanmen，地名）

【English Translation】 English version Linji (Linji, a Chan master) made offerings to Puhua (Puhua, a Chan monk) every day. One day, Linji asked, 'How is today's offering compared to yesterday's?' Linji then kicked over the dining table. Puhua said, 'Too crude.' Linji said, 'You blind man, where does the Dharma speak of crudeness or refinement?' Puhua, upon hearing this, stuck out his tongue.

Cuifeng Xian (Cuifeng Xian, a Chan monk) said, 'These two old fellows can't even eat properly; they should be given thirty blows.' Although the blows are given, who is the real thief?

Nantang Jing (Nantang Jing, a Chan monk) said, 'These two venerable monks (zunsu, highly respected monks) are like two dragons fighting for a pearl, stirring up clouds and mist without disturbing the water's surface. They are also like two tigers fighting for food, capturing alive without harming life.' If someone asks, 'Can a pore swallow the ocean, and a mustard seed contain Mount Sumeru (Xumi Mountain, a sacred mountain in Buddhism)? Is this a miraculous power or is it naturally so?' Just answer, 'With one punch, you can knock down the Yellow Crane Tower, and with one kick, you can overturn Parrot Isle.' When you are in high spirits, be even more spirited; even in places without elegance, be elegant.

Nanhua Bing (Nanhua Bing, a Chan monk) said, 'Linji gives direct guidance, and Puhua responds with complete adaptability.' Until the turtle-nosed creature (biebi, a type of aquatic animal) from Nanshan swallows the carp from the East Sea, and the iron ox from Shanfu knocks down the elephant from Jia Prefecture. Why is this so? Because 'when they meet, they don't dismount, each rushing towards their own journey.'

Zhaojue Qin (Zhaojue Qin, a Chan monk) said, 'If fine gold is not refined a hundred times, how can its brilliance be seen? If a precious treasure is not appraised, how can its authenticity be discerned?' It's not that Linji cannot verify Puhua, nor that Puhua cannot resist Linji. This is what is called 'like water entering water, like gold striking gold.' Even so, letting each other go results in both sides losing.

Tiantong Hua (Tiantong Hua, a Chan monk) said, 'One goes out and disappears, one goes back and forth.' Snatching food from a tiger's mouth, scratching an itch on a poisonous snake's head. But this is not yet the act of a great person. These two old men's names resound throughout the universe, their value outweighing the present time. How can I be cautious and secretive? Letting both go is to help them turn falsehood into truth. Not letting either go is to be too harsh on them. If you people use the Dharma to measure, the lineage of Damo (Damo, the founder of Zen Buddhism) will be swept away.

Nantang Yu (Nantang Yu, a Chan monk) said, 'Cuifeng's saying is also worthy of twenty blows. Haven't you heard? 'The real thief ran away, but the one who seized the stolen goods got beaten.'

Qingshan Xiu (Qingshan Xiu, a Chan monk) said, 'One has the skill to capture dragons, and the other has obtained the opportunity to trap tigers.' Both are experts, so who is the one who traps tigers, and who is the one who captures dragons?'

Gunanmen (Gunanmen, a place name)

云。臨濟一條棒。尋常橫打豎打。到者里因甚卻吐舌。一聲羌笛離亭晚。君向瀟湘我向秦。

要識真金須入火。再三煅煉見精粗。上行買賣不饒讓。好物從來價自殊。(海印信)

撥動千鈞弩發機。穿云透石電光飛。若無舉鼎拔山力。千里烏騅豈易騎。(玉笈干)

驪龍奮迅。渤海汪洋。氣蒸雲夢。波撼岳陽。迷云陡黑。日月無光。誰云普化是顛狂。(天水廣)

糠秕鑄堯舜。蜩鸴笑鯤鵬。石壓筍斜出。巖懸花倒生。扊扅炊。伏雞烹。霹靂一聲天地裂。不許康衢歌太平。(三疾甫)

相逢特地展機緣。出沒縱橫妙用全。翡翠蹋翻荷葉雨。鷺鷥衝破竹林煙。(浪山嶼)

普化將入滅。謂人曰。乞與我一個直裰。人與衣服皆不受。臨濟令人送一棺。師笑曰臨濟廝兒饒舌。便受之。乃辭眾曰。明日東門去死也。郡人相率送出城。師厲聲曰。今日葬不合青烏。明日南門遷化。人亦隨之。又曰。明日出西門方吉。人出漸稀。第四日自擎棺北門外振鐸入棺而逝。郡人奔走出城。揭棺視之已不見。惟聞空中鐸聲漸遠。莫測其由。

風顛用盡到無餘。一個棺材八個舁。舁出鎮州城外去。聽他木鐸自分疏。(北澗簡)

撮得虛空作近鄰。便於北斗里藏身。者掠虛漢何多事。猶把空棺誑

【現代漢語翻譯】 現代漢語譯本： 云。臨濟（Linji，人名，禪宗大師）的一條棒，尋常時候橫打豎打。到了這裡，為什麼卻吐舌不語？一聲羌笛，離亭送別已是夜晚，你向瀟湘（Xiaoxiang，地名，指湖南一帶），我向秦地（Qin，地名，指陜西一帶）。

要識別真金，必須經過火煉，再三錘鍊才能看出精粗。上等的買賣不饒人，好東西從來價格自然不一般。（海印信）

撥動千鈞弩的發射機關，穿云透石，快如閃電。如果沒有舉鼎拔山的力氣，千里烏騅馬（Qianli Wuzhui，指駿馬）哪裡容易騎乘？（玉笈干）

驪龍（Lilong，傳說中的龍）奮迅飛騰，渤海（Bohai，地名，中國古代海域）汪洋恣肆。水氣蒸騰雲夢澤（Yunmengze，地名，古代湖泊），波濤震撼岳陽樓（Yueyanglou，地名，樓名）。迷霧陡然變黑，日月無光。誰說普化（Puhua，人名，禪宗人物）是瘋癲之人？（天水廣）

用糠秕來鑄造堯舜（Yaoshun，傳說中的聖賢），蜩鸴（Tiaoxue，蟬的一種）嘲笑鯤鵬（Kunpeng，傳說中的大鳥）。石頭壓迫竹筍斜著長出，懸崖上花朵倒著生長。用扊扅（Yanqi，古代炊具）做飯，烹煮伏雞。霹靂一聲，天地破裂，不許大道上歌唱太平。（三疾甫）

相逢特地展現機緣，出沒縱橫，妙用周全。翡翠鳥踏翻荷葉上的雨珠，鷺鷥衝破竹林的煙霧。（浪山嶼）

普化（Puhua）將要入滅時，對人說：『給我一件直裰（Zhiduo，僧衣）。』人們給的衣服他都不接受。臨濟（Linji）讓人送去一口棺材。普化笑著說：『臨濟這小子饒舌。』便接受了棺材。於是告別眾人說：『我明天到東門去死。』郡里的人們爭相送他出城。普化厲聲說：『今天埋葬不合青烏（Qingwu，指風水）。明天到南門遷化。』人們也跟隨他去。他又說：『明天從西門出去才吉利。』人們漸漸稀少。第四天，他自己扛著棺材到北門外，搖著木鐸（M鐸，佛教法器）進入棺材而逝。郡里的人們奔跑出城，打開棺材看，已經不見了，只聽到空中木鐸的聲音漸漸遠去，沒有人能測知其中的緣由。

風顛之態用盡到無餘，一個棺材八個人抬。擡出鎮州（Zhenzhou，地名）城外去，聽他木鐸的聲音自己分說。（北澗簡）

撮取虛空作為近鄰，便可以在北斗星里藏身。這個掠虛漢（Luexuhan，指虛偽的人）為何如此多事，還要用空棺來欺騙世人？

【English Translation】 English version: Cloud. Linji's (Linji, a person's name, a Zen master) staff, usually strikes horizontally and vertically. But here, why does he stick out his tongue and remain silent? A Qiang flute sounds, a farewell at the pavilion in the evening, you head towards Xiaoxiang (Xiaoxiang, a place name, referring to the Hunan area), and I head towards Qin (Qin, a place name, referring to the Shaanxi area).

To recognize true gold, it must be tested by fire; only through repeated forging can its quality be seen. Superior transactions allow no compromise; good things always command a unique price. (Haiyin Xin)

Triggering the mechanism of a thousand-jun crossbow, piercing clouds and penetrating stone, as swift as lightning. Without the strength to lift a tripod and uproot mountains, how easily can one ride the thousand-li black steed (Qianli Wuzhui, referring to a fine horse)? (Yu Ji Gan)

The Lilong (Lilong, a legendary dragon) soars and leaps, the Bohai Sea (Bohai, a place name, an ancient Chinese sea area) is vast and unrestrained. The vapor steams Yunmengze (Yunmengze, a place name, an ancient lake), the waves shake Yueyang Tower (Yueyanglou, a place name, a tower's name). The mist suddenly turns black, the sun and moon lose their light. Who says Puhua (Puhua, a person's name, a Zen figure) is a madman? (Tianshui Guang)

Using chaff to mold Yao and Shun (Yaoshun, legendary sages), cicadas laugh at the Kunpeng (Kunpeng, a legendary bird). A stone presses down, causing the bamboo shoots to grow askew; on the cliff, flowers bloom upside down. Cooking with Yanqi (Yanqi, ancient cooking utensils), boiling a brooding hen. With a thunderclap, heaven and earth split, forbidding songs of peace on the main road. (Sanji Fu)

Meeting by chance, a special opportunity is revealed, appearing and disappearing with complete and wonderful function. A kingfisher overturns raindrops on lotus leaves, an egret breaks through the mist of the bamboo forest. (Langshan Yu)

When Puhua (Puhua) was about to enter Nirvana, he said to people, 'Give me a zhiduo (Zhiduo, a monk's robe).' He refused all the clothes people offered. Linji (Linji) had someone send him a coffin. Puhua laughed and said, 'That Linji is being verbose.' Then he accepted the coffin. So he bid farewell to the crowd, saying, 'Tomorrow I will go to the east gate to die.' The people of the county vied to see him out of the city. Puhua sternly said, 'Burial today is not auspicious according to Qingwu (Qingwu, referring to Fengshui). Tomorrow I will transform at the south gate.' The people also followed him there. He also said, 'It will be auspicious to go out of the west gate tomorrow.' The people gradually thinned out. On the fourth day, he carried the coffin himself to the outside of the north gate, rang the wooden bell (M鐸, a Buddhist instrument) and entered the coffin and passed away. The people of the county ran out of the city, opened the coffin to look, and he was already gone, only hearing the sound of the wooden bell gradually fading away in the air, and no one could fathom the reason.

The madness is exhausted to nothing, a coffin carried by eight people. Carried out of Zhenzhou (Zhenzhou, a place name) city, listen to the sound of his wooden bell explaining itself. (Beijian Jian)

Gathering emptiness as a close neighbor, one can hide within the Big Dipper. Why is this deceptive fellow (Luexuhan, referring to a hypocritical person) so meddlesome, still using an empty coffin to deceive the world?

後人。(東山源)

壽州良遂禪師(麻谷徹嗣)

參麻谷。谷見來便將鋤頭去鋤草。師到鋤草處。谷殊不顧。便歸方丈閉卻門。師次日復去。谷又閉卻門。師乃敲門。谷問阿誰。師擬稱名。忽然契悟。遽曰。和尚莫瞞良遂。良遂若不來禮拜和尚。洎合被經論賺過一生。及歸講肆。乃謂眾曰。諸人知處良遂總知。良遂知處諸人不知。

雲門偃云。便有逆水之波。如今得入。是順水之意。亦喚作雙放時節。又云。作么生是良遂知處。東林顏云。作么生是良遂知處。鸕鶿語鶴。　靈隱岳雲。為人為徹。咬著生鐵。逆水之波。虛空釘橛。

平生心膽向人傾。到此門中有幾人。別後都城舊知己。暖煙斜日又黃昏。(龍門遠)

尋言逐句謾多端。祇為從前被眼瞞。撒手便能歸故國。暗思岐路幾多般。(丹霞淳)

親到桃源景物幽。一壺明月湛如秋。反思洞口春殘日。無數紅英逐水流。(成枯木)

相逢渾似活冤仇。惹得通身萬斛愁。一自不從人處覓。者回羞見鏡中頭。(惟一潤)

䖍州處微禪師(西堂藏嗣)

因僧問。三乘十二分教。體理得妙。與祖意是同是別。師曰。須向六句外鑒。不得隨它聲色轉。曰如何是六句。師曰。語底。默底。不語底。不默底。總是。總不是

【現代漢語翻譯】 現代漢語譯本： 後人。(東山源)

壽州良遂禪師(麻谷徹嗣)

良遂禪師參訪麻谷禪師。麻谷禪師見他來，就拿著鋤頭去除草。良遂禪師走到除草的地方，麻谷禪師卻完全不理睬他，就回到方丈室把門關上了。良遂禪師第二天又去，麻谷禪師又把門關上。良遂禪師就敲門。麻谷禪師問：『是誰？』良遂禪師正要報名，忽然開悟，急忙說：『和尚不要瞞良遂，良遂若不來禮拜和尚，幾乎被經論欺騙過了一生。』等到回到講經的地方，就對眾人說：『你們知道的地方良遂都知道，良遂知道的地方你們不知道。』

雲門偃禪師說：『便有逆水之波，如今得入，是順水之意，也叫做雙放時節。』又說：『怎麼是良遂知道的地方？』東林顏禪師說：『怎麼是良遂知道的地方？鸕鶿語鶴。』靈隱岳禪師說：『為人要徹底，咬著生鐵。逆水之波，虛空釘橛。』

平生心膽向人傾，到此門中有幾人。別後都城舊知己，暖煙斜日又黃昏。(龍門遠)

尋言逐句謾多端，只為從前被眼瞞。撒手便能歸故國，暗思岐路幾多般。(丹霞淳)

親到桃源景物幽，一壺明月湛如秋。反思洞口春殘日，無數紅英逐水流。(成枯木)

相逢渾似活冤仇，惹得通身萬斛愁。一自不從人處覓，者回羞見鏡中頭。(惟一潤)

虔州處微禪師(西堂藏嗣)

有僧人問：『三乘十二分教，體悟其理達到精妙，與祖師的意旨是相同還是不同？』處微禪師說：『必須在六句之外去鑑別，不能隨著它的聲色流轉。』僧人問：『如何是六句？』處微禪師說：『語底，默底，不語底，不默底，總是，總不是。』

【English Translation】 English version: Successors. (Dongshanyuan)

Zen Master Liang Sui of Shouzhou (Successor of Magu)

Liang Sui visited Magu (Hemp Valley). Seeing him arrive, Magu took a hoe to weed. Liang Sui went to where he was weeding, but Magu completely ignored him and returned to his abbot's room, closing the door. Liang Sui went again the next day, and Magu closed the door again. Liang Sui then knocked on the door. Magu asked, 'Who is it?' As Liang Sui was about to give his name, he suddenly attained enlightenment. He exclaimed, 'Venerable Sir, don't deceive Liang Sui. If Liang Sui hadn't come to pay respects to you, he would have been deceived by the scriptures and treatises for his entire life.' When he returned to the lecture hall, he said to the assembly, 'Liang Sui knows what you all know, but you all don't know what Liang Sui knows.'

Zen Master Yunmen Yan said, 'There is the wave against the current; now entering, it is the meaning of following the current, also called the time of double release.' He also said, 'What is the place that Liang Sui knows?' Zen Master Donglin Yan said, 'What is the place that Liang Sui knows? A cormorant speaks to a crane.' Zen Master Lingyin Yue said, 'To help people, be thorough, biting into raw iron. A wave against the current, nailing a peg in the void.'

'All my life, my heart and soul have been poured out to others; how many people are there in this gate? After parting, old friends in the capital, warm smoke, slanting sun, and another dusk.' (Longmen Yuan)

'Searching for words and following phrases is a great waste; it's all because the eyes were deceived before. Letting go, one can return to the homeland; secretly pondering, how many kinds of divergent paths are there?' (Danxia Chun)

'Personally arriving at Peach Blossom Spring, the scenery is secluded; a pot of bright moon, clear as autumn. Reflecting on the day when spring ends at the cave entrance, countless red petals flow with the water.' (Cheng Kumu)

'Meeting is like living enemies; causing a whole body of myriad sorrows. Since not seeking from others, this time I am ashamed to see my head in the mirror.' (Weiyi Run)

Zen Master Chuwei of Qianzhou (Successor of Xitang)

A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings, understanding the principle to its subtlety, are they the same or different from the Patriarch's (Zushi) intention?' The Master said, 'You must discern outside the six phrases, and not follow its sounds and forms.' The monk asked, 'What are the six phrases?' The Master said, 'The bottom of speech, the bottom of silence, the bottom of not speaking, the bottom of not being silent, all is, all is not.'

。汝合作么生。僧罔措。

魯庵遠云。者僧真可謂禍不入慎家之門。末後一道真言。未免令旁觀者哂。惟者僧罔措。卻較些子。

天下紛紛欲帝秦。魯連寧死不稱臣。何如青嶂茅檐底。一覺高眠兩腳伸。(紫琈岠)

金州操禪師(章敬惲嗣)

請米和尚齋。不排坐位。米到展坐具禮拜。師下禪床。米乃坐師位。師卻席地而坐。齋訖米便去。侍者曰。和尚受一切人欽仰。今日坐位被人奪卻。師曰三日後若來即受救在。米三日後果來。曰。前日遭賊。

鏡清因僧問。前日遭賊意旨如何。清云。祇見錐頭利。不見鑿頭方。　愚庵盂云。當時米和尚一到便席地而坐。且教金州上天無路入地無門。直坐到樓至如來出世。我那時再來與渠相見。以手斫額云。貓。　報恩賢云。金州失位。米和遭賊。秤鉤打釘。剛是拽直。可惜侍者欠伶俐。若是個漢。待米和尚道前日遭賊。便好問和尚失卻甚麼。當時若下得者語。非但米師欽服。直使金州退身有分。

河中府公畿禪師(章敬惲嗣)

僧問。如何是道。如何是禪。師以偈示之曰。有名非大道。是非俱不禪。欲識箇中意。黃葉止啼錢。

資福玉云。道無禪不立。禪無道不行。如今杜蠻師家不解通變。不是一棒打到底。便就脂粉出無限。

【現代漢語翻譯】 現代漢語譯本：『你如何理解？』那僧人不知所措。

魯庵遠評論說：『這位僧人真可謂禍不入謹慎之家。最後一句真言，難免讓旁觀者嘲笑。只有這位僧人不知所措，還稍微好一點。』

天下紛紛擾擾想要效仿秦始皇，夷齊寧死也不稱臣。哪裡比得上在青山茅屋下，一覺高眠，兩腳伸直。（紫琈岠）

金州操禪師（章敬惲的弟子）

請米和尚來齋飯，不安排座位。米和尚來到后，展開坐具禮拜。禪師走下禪床。米和尚就坐在禪師的位置上，禪師卻坐在地上。齋飯完畢，米和尚就離開了。侍者說：『和尚您受一切人欽佩仰慕，今天座位卻被人奪走了。』禪師說：『三天後如果他來，就有的救了。』米和尚三天後果然來了，說：『前幾天遭賊了。』

鏡清禪師因僧人提問：『前幾天遭賊，意旨如何？』鏡清禪師說：『只看見錐子的尖利，沒看見鑿子的方正。』愚庵盂評論說：『當時米和尚一到就坐在地上，簡直讓金州禪師上天無路，入地無門。一直坐到樓至如來出世。我那時再來與他相見。』用手敲著額頭說：『貓。』報恩賢評論說：『金州禪師失去座位，米和尚遭遇盜賊。秤鉤打釘子，硬是要拽直。可惜侍者不夠伶俐。如果是個明白人，等米和尚說前幾天遭賊，就應該問和尚您失去了什麼。當時如果能說出這句話，不僅米和尚會欽佩，還會讓金州禪師有退身的機會。』

河中府公畿禪師（章敬惲的弟子）

僧人問：『如何是道？如何是禪？』禪師用偈語開示說：『有名就不是真正的大道，說「是」說「非」都不是禪。想要認識其中的真意，就像用黃葉來哄小孩停止哭泣的錢一樣。』

資福玉評論說：『道沒有禪就不能成立，禪沒有道就行不通。如今杜蠻師家不理解變通，不是一棒子打到底，就用脂粉弄出無限花樣。』

【English Translation】 English version: 'What do you make of it?' The monk was at a loss.

Lu'an Yuan commented: 'This monk can truly be said to be one whom misfortune does not enter the home of the cautious. The last true word inevitably invites ridicule from onlookers. Only this monk, being at a loss, is slightly better.'

The world is in turmoil, wanting to emulate Emperor Qin, but Bo Yi and Shu Qi would rather die than submit. How can it compare to being under a green mountain with a thatched roof, sleeping soundly and stretching out one's legs? (Zi Fu Ju)

Chan Master Cao of Jinzhou (disciple of Zhangjing Yun)

He invited Monk Mi for a vegetarian meal but did not arrange seating. When Monk Mi arrived, he spread his sitting cloth and bowed. The master stepped down from the meditation platform. Monk Mi then sat in the master's seat, while the master sat on the ground. After the meal, Monk Mi left. The attendant said, 'Venerable Sir, you are admired by everyone, but today your seat was taken.' The master said, 'If he comes again in three days, there is still hope.' Monk Mi indeed came three days later and said, 'I was robbed the other day.'

Jingqing asked a monk, 'What is the meaning of being robbed the other day?' Jingqing said, 'One only sees the sharpness of the awl's head, but not the squareness of the chisel's head.' Yu'an Yu commented, 'At that time, when Monk Mi arrived, he immediately sat on the ground, making it impossible for Chan Master Jinzhou to ascend to heaven or enter the earth. He sat until the appearance of Louzhi Tathagata. I will come again at that time to meet him.' He tapped his forehead with his hand and said, 'Cat.' Bao'en Xian commented, 'Chan Master Jinzhou lost his seat, and Monk Mi was robbed. Like using a steelyard hook to hammer a nail, forcibly straightening it. It's a pity the attendant wasn't clever enough. If he were a wise one, when Monk Mi said he was robbed the other day, he should have asked what the venerable sir had lost. If he had said that at the time, not only would Monk Mi have admired him, but it would have given Chan Master Jinzhou a chance to retreat.'

Chan Master Gong Ji of Hezhong Prefecture (disciple of Zhangjing Yun)

A monk asked, 'What is the Dao? What is Chan?' The master revealed it in a verse, saying, 'What has a name is not the Great Dao; saying 'is' or 'is not' is not Chan. If you want to know the meaning within, it's like using yellow leaves as money to stop a child from crying.'

Zifu Yu commented, 'The Dao cannot be established without Chan, and Chan cannot function without the Dao. Now, the family of Du Manshi does not understand flexibility. If they don't strike to the end with one blow, they will use rouge and powder to create endless tricks.'

四六文章。未免公畿咬指有分。山僧更資一路。有名即大道。是非俱是禪。會得箇中意。徒勞化紙錢。

五臺山秘魔巖禪師(馬祖一下永泰湍嗣)

常持一木杈。凡見僧來。才禮拜即叉卻頸曰。那個魔魅教汝出家。那個魔魅教汝行腳。道得也叉下死。道不得也叉下死。速道速道。霍山通聞。往見之。未禮拜便攛入懷中。師乃拊通背三下。通拍手曰。師兄三千里外賺我來。三千里外賺我來。

保福展云。當斷不斷。反招其亂。　首山念云。千聞不如一見。　法眼益於速道下代僧云。乞命乞命。　報慈遂代僧云。老兒家放下叉子得也。　法燈欽代僧。但引頸示之。　五祖戒云。當時若見。奪取叉來。驀面叉倒。點把火照看伊麵皮厚多。少　明招謙云。我當時見伊欲道未道之際。先與一叉。　瑯玡覺云。雷聲甚大。雨點全無。

把斷重津過者難。擎叉須信髑髏干。霍山到後知端的。同死同生未足觀。(翠峰顯)

手把長叉坐要津。乾坤誰是妄遊人。當時若遇英雄漢。往往反成腳下塵。(佛印元)

自誇獨握誅龍劍。及遇真龍不奈何。也似將軍空索戰。無功徒枉動干戈。(海印信)

險崖之句。無處插㭰。去卻藥忌。露當門齒。叉下放身捨命。個里如龍得水。三千里外賺吾來。捋

{ "translations": [ "現代漢語譯本：", "未免公畿（gōng jī，指官府）咬指有分，山僧更資一路。有名即大道，是非俱是禪。會得箇中意，徒勞化紙錢。", "", "五臺山秘魔巖禪師（Wǔtái Shān Bìmó Yán Chánshī，五臺山秘魔巖禪師）：馬祖（Mǎzǔ，指馬祖道一禪師）一下永泰湍（Yǒngtài Tuān）嗣。", "", "常持一木杈（mù chā，木叉）。凡見僧來，才禮拜即叉卻頸曰：『那個魔魅（mó mèi，指迷惑人的東西）教汝出家？那個魔魅教汝行腳？道得也叉下死，道不得也叉下死。速道速道。』霍山通（Huò Shān Tōng）聞，往見之。未禮拜便攛（cuān，跳）入懷中。師乃拊（fǔ，拍）通背三下。通拍手曰：『師兄三千里外賺我來，三千里外賺我來。』", "", "保福展（Bǎofú Zhǎn）云：『當斷不斷，反招其亂。』 首山念（Shǒushān Niàn）云：『千聞不如一見。』 法眼益（Fǎyǎn Yì）于速道下代僧云：『乞命乞命。』 報慈遂（Bàocí Suì）代僧云：『老兒家放下叉子得也。』 法燈欽（Fǎdēng Qīn）代僧：但引頸示之。 五祖戒（Wǔzǔ Jiè）云：『當時若見，奪取叉來，驀（mò，突然）面叉倒，點把火照看伊（yī，他）面皮厚多。少』 明招謙（Míngzhāo Qiān）云：『我當時見伊欲道未道之際，先與一叉。』 瑯玡覺（Lángyá Jué）云：『雷聲甚大，雨點全無。』", "", "把斷重津過者難，擎叉須信髑髏（dúlóu，頭骨）干。霍山到後知端的，同死同生未足觀。（翠峰顯（Cuìfēng Xiǎn））", "", "手把長叉坐要津，乾坤誰是妄遊人。當時若遇英雄漢，往往反成腳下塵。（佛印元（Fóyìn Yuán））", "", "自誇獨握誅龍劍，及遇真龍不奈何。也似將軍空索戰，無功徒枉動干戈。（海印信（Hǎiyìn Xìn））", "", "險崖之句，無處插㭰（chā）。去卻藥忌，露當門齒。叉下放身捨命，個里如龍得水。三千里外賺吾來，捋（lǚ，撫摸）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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虎鬚兮捉虎尾。(惠通旦)

威風凜凜不容攀。跳入懷中便解顏。不是酒腸寬似海。爭知詩膽大如山。(雪庵瑾)

急水灘頭把釣竿。洪波洶涌暮江寒。錦鱗也解隨鉤上。一吸滄溟徹底干。(率庵琮)

芳樹吐花紅過雨。入簾飛絮白驚風。黃添晚色青舒柳。粉落晴香雪覆松。(䒢溪森)

湖南上林戒靈禪師(永泰湍嗣)

初參溈山。溈問作什麼來。師曰介冑全具。曰盡卸了來與大德相見。師曰卸了也。溈咄曰。賊尚未打。卸作甚麼。師無對。仰山代曰。請和尚屏卻左右。溈以手指曰諾諾。師後到永泰。方諭其旨。

三宜盂云。且道上林悟溈山旨耶。悟仰山旨耶。若從溈山悟來。介冑何在。若從仰山處悟來。試問仰山還曾屏卻也未。若總不恁么。從自己領得。卸卻個甚麼。僧便問。和尚何得以己方人。宜以手指云。諾諾。

湖南祇林禪師(永泰湍嗣)

每叱文殊普賢為精魅。手持木劍。自謂降魔。每見僧來便曰。魔來也。魔來也。以劍亂揮。歸方丈。如是十二年無有契其機者。乃置劍不言。僧問十二年前為什麼降魔。師曰賊不打貧兒家。曰十二年後為什麼不降魔。師曰賊不打貧兒家。

法林音云。且道十二年前是。十二年後是。

劍有魔益熾。劍無魔自

清。祇顧降魔全失照。不知身是老魔精。(皖山凝)

一劍霜寒八百州。沙場苦戰志難酬。家園自有琴書在。月白風清歸去休。(天岸升)

宗鑒法林卷二十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十一

集云堂　編

大鑒下五世

鎮州臨濟義玄禪師(黃檗運嗣)

師在黃檗已經三年。第一座勉令問話。乃問如何是西來的的大意。檗便痛打。如是三問三打。遂辭座曰。某甲問話惟蒙賜棒。所恨愚魯。且往諸方行腳去。座白檗曰。義玄雖後生。卻甚奇特。來辭時愿垂提誘。來日師辭。檗指往大愚。師遂參大愚。愚問甚處來。師曰黃檗來。曰有何言教。師曰某問西來的的意。三問三度被打。不知過在甚處。愚曰。黃檗恁么老婆心切。為汝得徹困。猶覓過在。師大悟曰。原來黃檗佛法也無多子。愚乃搊住曰。者尿床鬼子。適來問過在甚處。如今又道佛法無多子。見個甚麼道理。速道速道。師向愚肋下打三拳。愚拓開曰。汝師黃檗。非幹我事。師返黃檗。檗曰。者漢來來去去。有甚了期。師曰祇為老婆心切。檗曰甚處去來。師曰。昨蒙和尚慈旨。令參大愚去來。檗曰大愚有何言句。師舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來

【現代漢語翻譯】 現代漢語譯本 清。只顧降伏邪魔而完全失去了覺照，不知道自身就是老魔的精怪。(皖山凝)

一把霜寒之劍橫掃八百州，在戰場上艱苦戰鬥卻難以實現志願。家園裡自有琴書等待，月白風清之時不如歸隱休息。(天岸升)

《宗鑒法林》卷二十 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷二十一

集云堂 編

大鑒下五世

鎮州臨濟義玄禪師（黃檗運嗣）

禪師在黃檗已經三年，第一座勉勵他去問話。於是禪師問：『如何是西來（指達摩祖師從西方來到中國）的大意？』黃檗便狠狠地打他。像這樣問了三次，打了三次。於是禪師向第一座告辭說：『我問話總是蒙受您的棍棒，只恨自己愚笨遲鈍，打算到各處去遊歷參學。』第一座告訴黃檗說：『義玄雖然年輕，卻非常奇特，他來告辭的時候，希望您能引導提攜他。』第二天，禪師告辭。黃檗指示他去大愚處。禪師於是去參訪大愚。大愚問：『從哪裡來？』禪師說：『從黃檗來。』大愚問：『有什麼言語教誨？』禪師說：『我問什麼是西來的大意，問了三次，被打三次，不知道錯在哪裡。』大愚說：『黃檗真是老婆心切，為你徹底解脫，還找什麼過錯？』禪師大悟說：『原來黃檗佛法也沒有多少東西。』大愚一把抓住他說：『你這尿床的鬼孩子，剛才問過錯在哪裡，現在又說佛法沒有多少東西，你見到了什麼道理？快說快說！』禪師向大愚肋下打了三拳。大愚推開他說：『你師父是黃檗，不關我的事。』禪師返回黃檗處。黃檗說：『這人來來去去，什麼時候才了結？』禪師說：『只因爲您老婆心切。』黃檗問：『到哪裡去了？』禪師說：『昨天蒙和尚慈悲指示，讓我去參訪大愚回來了。』黃檗問：『大愚有什麼言語？』禪師舉了之前的話。黃檗說：『大愚老漢多嘴，等他來我狠狠地打他一頓。』禪師說：『說什麼等他來』

【English Translation】 English version Pure. Only focusing on subduing demons, one completely loses awareness, not knowing that one's own self is the essence of an old demon. (Wan Shan Ning)

A sword of frosty cold sweeps across eight hundred provinces, struggling bitterly on the battlefield yet finding it difficult to fulfill one's aspirations. The homeland has its own zither and books; in the clear moonlight and gentle breeze, it is better to return and rest. (Tian An Sheng)

Zong Jian Fa Lin, Scroll Twenty Supplement to the Wan (卍) Tripitaka, New Series, Volume 66, No. 1297, Zong Jian Fa Lin

Zong Jian Fa Lin, Scroll Twenty-One

Compiled by Jiyun Hall

Fifth Generation After Dajian (Huineng)

Chan Master Linji Yixuan of Zhenzhou (Successor of Huangbo Yun)

The Master had been at Huangbo's place for three years. The First Seat encouraged him to ask questions. So the Master asked: 'What is the great meaning of the coming from the West (referring to Bodhidharma's arrival in China from the West)?' Huangbo immediately struck him. He asked in this way three times and was struck three times. Thereupon, the Master bid farewell to the First Seat, saying: 'Whenever I ask questions, I only receive your blows. I only regret my foolishness and dullness, and I intend to travel and study in various places.' The First Seat said to Huangbo: 'Although Yixuan is young, he is quite extraordinary. When he comes to bid farewell, I hope you can guide and uplift him.' The next day, the Master bid farewell. Huangbo directed him to Dagu. The Master then went to visit Dagu. Dagu asked: 'Where do you come from?' The Master said: 'From Huangbo.' Dagu asked: 'What teachings did you receive?' The Master said: 'I asked what the great meaning of the coming from the West is, and I was struck three times. I do not know where my fault lies.' Dagu said: 'Huangbo is truly being overly kind, trying to completely liberate you. Why are you still looking for fault?' The Master had a great awakening and said: 'So Huangbo's Buddhism is not much after all!' Dagu grabbed him and said: 'You bed-wetting ghost child, just now you asked where your fault lies, and now you say that Buddhism is not much. What principle have you seen? Speak quickly! Speak quickly!' The Master struck Dagu three times under the ribs. Dagu pushed him away and said: 'Your teacher is Huangbo; it is none of my business.' The Master returned to Huangbo. Huangbo said: 'This person comes and goes; when will it end?' The Master said: 'Only because you are overly kind.' Huangbo asked: 'Where did you go?' The Master said: 'Yesterday, I received the Abbot's compassionate instruction to visit Dagu and have returned.' Huangbo asked: 'What words did Dagu have?' The Master repeated what had happened before. Huangbo said: 'That old man Dagu is too talkative; when he comes, I will give him a good beating!' The Master said: 'What are you talking about, waiting for him to come?'

。即今便打。隨後便掌。檗曰者風顛漢來者里捋虎鬚。師便喝。檗喚侍者曰。引者風顛漢參堂去。

溈山問仰山。臨濟當時得大愚力得黃檗力。仰云非但騎虎頭亦解把虎尾。　中峰本云。汝師黃檗非幹我事。大愚肋下更合吃拳。者風顛漢來者里捋虎鬚。黃檗面門猶欠一掌。致使尿床鬼子邪見勃興。賺他後代兒孫一個個鼓粥飯氣。　破山明云。頑皮癩肉那知痛癢。不是大愚刀刀見血。焉解奪轉槍旗惡聲播世。

睡眼三番打不開。忽然狂蹶㖃如雷。君看馬帶紅纓紱。祇是去年曾秀才。(野軒遵)

一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。(白雲端)

雷電誼轟海岳昏。一家愁閉雨中門。狂風忽起烏雲散。白日滿天星斗分。(保寧勇)

雷電風行便合休。巨鰲頓使上灘頭。翻身一吸滄溟竭。鐘鼓山河四百州。(照覺總)

便言佛法無多子。大丈夫兒肯自乖。肋下三拳明有信。不從黃檗付將來。(真凈文)

九包之鶵。千里之駒。真風度籥。靈機發樞。劈面來時飛電卷。迷云破處太陽孤。捋虎鬚。見也無。個是雄雄大丈夫。(天童覺)

劈開華岳連天秀。放出黃河到海聲。瞎驢死後蒿枝折。大地如今有幾人。(龍門遠)

禍福無門口自

【現代漢語翻譯】 現代漢語譯本： 『現在就打。隨後就掌摑。』 檗（Huangbo，人名）說：『這個瘋癲漢來這裡捋虎鬚。』 師（指臨濟義玄）便喝斥。檗（Huangbo）喚侍者說：『帶這個瘋癲漢去參堂。』

溈山（Weishan，人名）問仰山（Yangshan，人名）：『臨濟（Linji，人名）當時得大愚（Dayu，人名）之力，還是得黃檗（Huangbo）之力？』 仰山（Yangshan）說：『非但騎虎頭，亦解把虎尾。』 中峰（Zhongfeng，人名）本說：『你師黃檗（Huangbo）非幹我事。大愚（Dayu）肋下更合吃拳。這個瘋癲漢來這裡捋虎鬚。黃檗（Huangbo）面門猶欠一掌。致使尿床鬼子邪見勃興。賺他後代兒孫一個個鼓粥飯氣。』 破山（Poshan，人名）明說：『頑皮癩肉那知痛癢。不是大愚（Dayu）刀刀見血。焉解奪轉槍旗惡聲播世。』

睡眼三番打不開。忽然狂蹶㖃如雷。君看馬帶紅纓紱。祇是去年曾秀才。(野軒遵)

一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。(白雲端)

雷電誼轟海岳昏。一家愁閉雨中門。狂風忽起烏雲散。白日滿天星斗分。(保寧勇)

雷電風行便合休。巨鰲頓使上灘頭。翻身一吸滄溟竭。鐘鼓山河四百州。(照覺總)

便言佛法無多子。大丈夫兒肯自乖。肋下三拳明有信。不從黃檗（Huangbo）付將來。(真凈文)

九包之鶵。千里之駒。真風度籥。靈機發樞。劈面來時飛電卷。迷云破處太陽孤。捋虎鬚。見也無。個是雄雄大丈夫。(天童覺)

劈開華岳連天秀。放出黃河到海聲。瞎驢死後蒿枝折。大地如今有幾人。(龍門遠)

禍福無門口自

【English Translation】 English version: 『Strike now. Then slap.』 Huangbo (a person's name) said: 『This madman comes here to stroke the tiger's whiskers.』 The Master (referring to Linji Yixuan) then shouted. Huangbo (a person's name) called to the attendant, saying: 『Take this madman to the hall to participate.』

Weishan (a person's name) asked Yangshan (a person's name): 『Did Linji (a person's name) at that time obtain the strength of Dayu (a person's name), or the strength of Huangbo (a person's name)?』 Yangshan (a person's name) said: 『Not only can he ride the tiger's head, but he also knows how to hold the tiger's tail.』 Zhongfeng (a person's name) originally said: 『Your teacher Huangbo (a person's name) is none of my business. Dayu (a person's name) deserves more punches in the ribs. This madman comes here to stroke the tiger's whiskers. Huangbo's (a person's name) face still lacks a slap. This causes the bed-wetting devil's heretical views to flourish, deceiving later generations of descendants, each inflating themselves with the air of gruel and rice.』 Poshan (a person's name) clearly said: 『Calloused skin and rotten flesh know no pain. If it weren't for Dayu's (a person's name) knives drawing blood with each strike, how could he have seized back the spears and banners, spreading his fierce reputation throughout the world?』

Sleepy eyes cannot open after several attempts. Suddenly, a wild stumble roars like thunder. Look at the horse with red tassel ornaments. It's just the scholar Zeng from last year. (Yexuan Zun)

With one punch, he knocks down the Yellow Crane Tower. With one kick, he overturns Parrot Isle. When there is ambition, add more ambition. Even in places without elegance, there is elegance. (Baiyun Duan)

Thunder and lightning boom, the mountains and seas darken. A family sadly closes their door in the rain. A gale suddenly arises, the dark clouds scatter. The white sun fills the sky, and the stars are distinct. (Baoning Yong)

Thunder and lightning should cease. A giant turtle is suddenly made to go ashore. Turning around, it sucks the entire ocean dry. Bells and drums resound through the mountains and rivers of four hundred states. (Zhao Jue Zong)

Then say that the Buddha-dharma has few heirs. Would a great man willingly be contrary? Three punches in the ribs clearly show faith. It was not passed down from Huangbo (a person's name) in the future. (Zhenjing Wen)

A chick in nine layers of wrapping. A colt that travels a thousand miles. A true wind-like flute. A spiritual mechanism that activates the pivot. When it comes head-on, flying lightning rolls. Where the misty clouds break, the sun is solitary. Stroking the tiger's whiskers. Have you seen it? This is a heroic and mighty great man. (Tiantong Jue)

Splitting open Mount Hua, connecting its beauty to the sky. Releasing the Yellow River to the sound of the sea. After the blind donkey dies, the artemisia branch breaks. How many people are there on earth today? (Longmen Yuan)

Misfortune and fortune have no door, they come from

招。三遭瞎棒打驢腰。可憐敗國亡家恨。萬古春風吹不消。(天目禮)

拔樹鳴條浩浩風。雨雲反覆在其中。千波萬浪驚天地。到海方知信不通。(虛堂愚)

透過禹門三級浪。身在雲霄總不知。忽被春風吹一線。飛騰萬里孰能羈。(福嚴容)

臨濟出世后。凡見僧入門便喝。

龍控懸河海月秋。煙霞風雨一時收。波濤急急人難會。截斷千江水不流。(克符道者)

萬里青霄絕點塵。一聲霹靂震乾坤。茫茫宇宙人無數。幾個如今有腦門。(白雲端)

一劍定煙塵。憑何辨主賓。梯山齊入貢。誰識聖明君。(大洪遂)

驀然一喝迅雷奔。蟄戶雖開命少存。若有轉身方便路。休觀芳草怨王孫。(道場如)

入門便喝絕商量。空奮雙拳立紀綱。反轉殺人三角眼。叢林千古受災殃。(佛照光)

臨濟因赴普請鋤茶次。檗后至。師問訊了。按钁而立。檗曰者漢困耶。師曰钁也未舉困個甚麼。檗便打。師接杖推倒。檗呼維那扶起我來。那扶起曰。和尚爭容得者風顛漢。檗卻打維那。師钁地曰。諸方火葬。我者里活埋。

仰山云。正賊走卻。邏贓人吃棒。　三交嵩云。正狗不偷油。雞銜燈盞走。　石庵琈云。黃檗大似無奈船何。打破戽斗。

奪旗掣鼓著精神。

【現代漢語翻譯】 現代漢語譯本：

招。三次遭到瞎棒打在驢腰上。可憐那敗國亡家的仇恨，即使經過萬古春風也吹不散。（天目禮）

拔樹鳴條，浩浩蕩蕩的風。雨雲反覆無常就在其中。千波萬浪，驚天動地。到了大海才知道資訊不通。（虛堂愚）

穿過禹門的三級浪，身在雲霄卻全然不知。忽然被春風吹開一線，飛騰萬里誰能束縛？（福嚴容）

臨濟禪師出世后，凡是見到僧人入門就喝。

龍控制著懸河，海月清秋。煙霞風雨，一時都收斂。波濤湍急，人們難以領會。截斷千江，水不再流。（克符道者）

萬里青霄，沒有一點塵埃。一聲霹靂，震動乾坤。茫茫宇宙，人數眾多。有幾個如今有腦筋？（白雲端）

一劍平定煙塵，憑什麼分辨主賓？像梯子一樣登山，一齊來進貢。有誰認識聖明的君主？（大洪遂）

驀然一喝，如同迅雷奔騰。蟄伏的生物即使醒來，生命也難以儲存。如果有轉身的方便之路，就不要觀賞芳草而怨恨王孫。（道場如）

入門便喝，不容許任何商量。空自奮起雙拳，樹立紀綱。反過來變成殺人的三角眼，叢林千古都遭受災殃。（佛照光）

臨濟禪師因為去普請（指寺院中集體出坡勞動）鋤茶，黃檗禪師後來來到。臨濟禪師問訊完畢，按著鋤頭站立。黃檗禪師說：『這漢子困了嗎？』臨濟禪師說：『鋤頭還沒舉起來，困個什麼？』黃檗禪師便打。臨濟禪師接過禪杖推倒了他。黃檗禪師呼叫維那（寺院中的一種職務）扶起我來。維那扶起黃檗禪師說：『和尚怎麼容得下這個瘋癲漢？』黃檗禪師卻打維那。臨濟禪師鋤地說道：『諸方都用火葬，我這裡要活埋。』

仰山禪師說：『正賊逃走了，巡邏抓贓的人卻捱了棒。』三交嵩禪師說：『正經的狗不偷油，雞卻銜著燈盞跑。』石庵琈禪師說：『黃檗禪師很像對無奈的船隻無可奈何，只好打破戽斗（一種農具）。』

奪旗擊鼓，振作精神。

【English Translation】 English version:

Hit. Thrice struck on the donkey's waist by a blind stick. Pitiful is the hatred of losing the country and family, which cannot be dispelled even by ten thousand ages of spring breeze. (Tianmu Li)

Uprooting trees and making branches sing, a vast wind. Rain and clouds are fickle within it. Thousands of waves startle heaven and earth. Only upon reaching the sea does one realize that communication is impossible. (Xutang Yu)

Passing through the three-tiered waves of Yumen (禹門, legendary gateway through which the Yellow River flows), one is in the clouds, yet knows nothing. Suddenly blown open by a line of spring breeze, who can restrain its soaring ten thousand miles? (Fuyan Rong)

After Linji (臨濟, a famous Chan Buddhist master) appeared in the world, he would shout at any monk who entered the door.

The dragon controls the suspended river, the sea moon in autumn. Mist, clouds, wind, and rain are all gathered at once. The waves are rapid, and people find it difficult to understand. Cutting off a thousand rivers, the water no longer flows. (Kefu Daozhe)

Ten thousand miles of blue sky, without a speck of dust. A clap of thunder shakes the universe. In the vast cosmos, there are countless people. How many have brains today? (Baiyun Duan)

A single sword settles the smoke and dust. What is used to distinguish host and guest? Climbing mountains like ladders, all come to offer tribute. Who recognizes the wise and enlightened ruler? (Dahong Sui)

Suddenly a shout, like rushing thunder. Even if hibernating creatures awaken, their lives are barely preserved. If there is a convenient path to turn around, do not resent the prince while admiring the fragrant grass. (Daochang Ru)

Shouting upon entering the door, allowing no discussion. Vainly raising both fists, establishing discipline. Turning into murderous triangular eyes, the monastic community suffers disaster for eternity. (Fozhao Guang)

Linji (臨濟) was once hoeing tea during a general labor service (普請, communal work in a monastery). Huangbo (黃檗, another Chan master) arrived later. Linji greeted him and stood leaning on his hoe. Huangbo said, 'Is this fellow tired?' Linji said, 'The hoe hasn't even been lifted, what's tiring?' Huangbo then struck him. Linji caught the staff and pushed him over. Huangbo called out, 'Help me up, Vinaya (維那, monastic officer)!' The Vinaya helped Huangbo up and said, 'How can the Abbot tolerate this madman?' Huangbo then struck the Vinaya. Linji hoed the ground and said, 'Everywhere else they cremate, here I will bury alive.'

Yangshan (仰山, a Chan master) said, 'The real thief escapes, but the one searching for the stolen goods gets beaten.' Sanjiao Song (三交嵩, a Chan master) said, 'A proper dog doesn't steal oil, but a chicken runs off with a lamp.' Shi'an Fu (石庵琈, a Chan master) said, 'Huangbo is much like being helpless against an unmanageable boat, so he breaks the water bailer (戽斗, a type of agricultural tool).'

Seizing flags and beating drums, rousing the spirit.

父子雖親法不親。為報四方禪客道。等閑莫作守株人。(真凈文)

黃檗倒地。維那扶起。火葬活埋。清風未已。(溈山喆)

相將草里弄弓刀。牛易羊災訛且誵。豈是老年來技弱。祇因家富小兒嬌。(位中符)

等閑擺出龍蛇陣。白晝驅人喪草窠。莫怪將軍重出令。關山無奈𡽗夷何。(惠周慈)

臨濟栽松次。檗曰深山裡栽許多作么。師曰一與山門作境致。二與後人作標榜。道了將鋤筑地三下。檗曰。雖然如是。子已吃吾三十棒了也。師又筑地三下。噓兩聲。檗曰吾宗到汝大興於世。

溈山問仰山。黃檗當時祇囑臨濟一人。別更有在。仰云亦囑臨濟亦記向後。溈云向後如何。仰云。一人指南。吳越令行。遇大風即上。南塔主云。獨坐震威此□方出。　溈山喆云。臨濟與么。大似平地吃交。雖然如是。臨危不變方偁丈夫。黃檗云。吾宗到汝大興於世。也是憐兒不覺丑。　天童華云。黃檗道子已吃吾三十棒了也。養子之緣固當如是。臨濟正令雖行。可惜甘自向钁頭邊活埋。仰山見解未出常情。豈止遇大風則止。何不道直待虛空界盡此話方始大行。豈不頭正尾正。山僧今日捋下面皮。要與諸人相見去也。驀拈拄杖卓一下云。驚群須是英靈漢。敵勝還他獅子兒。

帶礪山河畫土疆。漢

高殿下有張良。千言萬語無人會。又逐流鶯過短墻。(翠巖真)

風吹雨打節還枯。千尺龍蛇插太虛。堪笑兒孫無伎倆。一生從此被涂糊。(懶庵樞)

臨濟示眾。汝等諸人赤肉團上有一無位真人。常在諸人面門出入。未證據者看看。時有僧問如何是無位真人。師下繩床搊住曰。道道。僧無語。師拓開曰。無位真人是什麼乾矢橛。

雪峰存聞云。臨濟大似白拈賊。　翠峰顯云。夫善竊者鬼神莫測。既被雪峰覷破。臨濟非是好手。召眾云。翠峰今日換卻諸人眼睛了也。你若不信。各歸寮舍里自摸索看。　瑯玡覺云。臨濟可謂冰棱上度九阸。劍刃上得全身。　薦福行雲。臨濟一條脊樑硬似鐵。拗不折。可憐末後。不奈船何。打破戽斗。　天寧琦云。臨濟若無後語。洎被打破。蔡州雖然家無白澤之圖。必無如是妖怪。　龍翔欣云。老漢尋常氣宇如王。卻作小廝兒戲。幾乎法道遇大風而止。龍翔今日作死馬醫。無位真人筑著磕著。證據將來。依然是錯。且道是臨濟錯龍翔錯。從教天下人卜度。　天寶樞云。無位真人乾矢橛。臨濟未是白拈賊。千古長如白練飛。一條界破青山色。　西臺辯云。臨濟老漢尋常一條脊樑硬似鐵。及乎到者里。大似日中迷路。眼見空花。直饒無位真人是乾矢橛。正是靈龜拽尾。其僧

【現代漢語翻譯】 現代漢語譯本： 高高的殿堂之上，有張良這樣的人物。（張良：漢初三杰之一，以其智慧著稱）縱然有千言萬語，卻無人能夠理解。只能追逐著四處飛舞的黃鶯，越過矮墻而去。（翠巖真禪師) 風吹雨打，竹子的枝節依然枯槁。高聳如千尺的龍蛇，直插雲霄。可笑的是那些不爭氣的兒孫，一輩子就這樣糊里糊塗地度過。（懶庵樞禪師) 臨濟禪師向大眾開示：『你們這些人，在赤裸的肉團之上，有一位無位真人（無位真人：指不居於任何位置，無形無相的真性）。他經常在你們的面門出入。還沒有證悟的人，好好看看！』當時有一位僧人問道：『如何是無位真人？』臨濟禪師走下禪床，一把抓住他，說：『說！說！』僧人無言以對。臨濟禪師放開他，說：『無位真人是什麼？不過是塊干糞橛罷了！』 雪峰存聞禪師評論說：『臨濟禪師很像一個空手行竊的賊。』翠峰顯禪師評論說：『善於偷竊的人，鬼神都難以察覺。既然被雪峰禪師看破，臨濟禪師就不是高手。』於是召集大眾說：『翠峰禪師今天給大家換了眼睛。你們若是不信，各自回到寮房裡自己摸索看看。』瑯玡覺禪師評論說：『臨濟禪師真可謂是在冰棱上行走，在劍刃上保全性命。』薦福行禪師評論說：『臨濟禪師的脊樑像鐵一樣堅硬，怎麼也拗不斷。可憐的是最後，還是奈何不了船，打破了水車。』天寧琦禪師評論說：『臨濟禪師如果沒有後面的話，早就被人打破了。蔡州雖然沒有白澤圖（白澤圖：一種記載各種妖怪的圖），也一定不會有這樣的妖怪。』龍翔欣禪師評論說：『老漢我平時氣宇軒昂，像個王者，卻在這裡像個小廝一樣玩鬧。幾乎讓佛法大道遇到大風而停止。龍翔禪師今天來當個死馬當活馬醫，無位真人撞到碰到，就算你證悟了，依然是錯的。那麼，到底是臨濟禪師錯了，還是龍翔禪師錯了？讓天下人去猜測吧！』天寶樞禪師評論說：『無位真人是干糞橛，臨濟禪師還算不上是空手行竊的賊。千古以來，就像一條白色的絲帶飛舞，將青山分割開來。』西臺辯禪師評論說：『臨濟老漢平時脊樑像鐵一樣堅硬，等到這裡，卻好像在白天迷路，眼見空花。就算無位真人是干糞橛，也正是靈龜在搖尾巴。』那位僧人

【English Translation】 English version: In the high palace, there is a figure like Zhang Liang. (Zhang Liang: One of the three heroes of the early Han Dynasty, known for his wisdom.) Even with thousands of words, no one can understand. One can only chase after the warbling orioles flying around, going over the low wall. (Zen Master Cuiyan Zhen) The wind blows and the rain beats, yet the bamboo's joints remain withered. Towering like a thousand-foot dragon serpent, piercing the vastness of space. It's laughable that the unworthy descendants have no skills, spending their entire lives in confusion. (Zen Master Lan'an Shu) Zen Master Linji addressed the assembly: 'You people, on top of this mass of red flesh, there is a True Person of No Rank (True Person of No Rank: refers to the true nature that does not reside in any position, formless and without appearance). He constantly enters and exits through your faces. Those who have not yet realized it, take a good look!' At that time, a monk asked: 'What is the True Person of No Rank?' Zen Master Linji stepped down from the meditation platform, grabbed him, and said: 'Speak! Speak!' The monk was speechless. Zen Master Linji released him and said: 'What is the True Person of No Rank? Just a dry turd!' Zen Master Xuefeng Cunwen commented: 'Zen Master Linji is very much like a thief who steals empty-handed.' Zen Master Cuifeng Xian commented: 'A skilled thief is undetectable even by ghosts and spirits. Since he has been seen through by Zen Master Xuefeng, Zen Master Linji is not a master.' Then he summoned the assembly and said: 'Zen Master Cuifeng has changed everyone's eyes today. If you don't believe it, go back to your rooms and feel around for yourselves.' Zen Master Langya Jue commented: 'Zen Master Linji can be said to be walking on ice ridges and preserving his life on the edge of a sword.' Zen Master Jianfu Xing commented: 'Zen Master Linji's spine is as hard as iron, impossible to break. It's a pity that in the end, he still couldn't do anything about the boat and broke the waterwheel.' Zen Master Tianning Qi commented: 'If Zen Master Linji didn't have the later words, he would have been broken long ago. Although Cai Prefecture doesn't have the Baize Diagram (Baize Diagram: a diagram recording various monsters), it certainly wouldn't have such a monster.' Zen Master Longxiang Xin commented: 'This old man usually has a kingly demeanor, but here he's playing like a servant. He almost allowed the great path of Dharma to be stopped by a great wind. Zen Master Longxiang will act as a last resort today. Even if you bump into the True Person of No Rank and realize it, it's still wrong. So, is Zen Master Linji wrong, or is Zen Master Longxiang wrong? Let the people of the world guess!' Zen Master Tianbao Shu commented: 'The True Person of No Rank is a dry turd, Zen Master Linji is not yet a thief who steals empty-handed. Throughout the ages, it's like a white ribbon flying, dividing the green mountains.' Zen Master Xitai Bian commented: 'The old man Linji usually has a spine as hard as iron, but when he gets here, he seems to be lost in the daytime, seeing empty flowers. Even if the True Person of No Rank is a dry turd, it's precisely a divine turtle wagging its tail.' That monk

祇知季夏極熱。不知仲冬嚴寒。若據當時。合著得甚麼語塞斷天下人舌頭。西臺祇恁么休去。又乃眼不見為凈。不免出一隻手狼藉去也。臨濟一擔。西臺一堆。一擔一堆。分付阿誰。從教撒向諸方去。笑殺當時老古錐。

萬法一如不用揀。一如誰揀誰不揀。即今生死本菩提。三世如來同個眼。(長沙岑)

卞璧無瑕奪日暉。秦王雖愛不輸機。可憐又入相如手。一陣清風滿路歸。(佛印元)

無位真人赤肉團。興來擺手出長安。將軍自有嘉聲在。不得封侯也是閑。(疏山長)

迷悟相反。妙傳而簡。春坼百花兮一吹。力回九牛兮一挽。無奈泥沙撥不開。分明塞斷甘泉眼。忽然突出肆橫流。復云。險。(天童覺)

面門出入每相見。日月由來不識真。海岳慣游知己少。反身歸臥嶺頭云。(疏山如)

腦後見腮村僧。大開眼了作夢。雖然趁得老鼠。一棒打破油甕。(徑山杲)

春雪滿空來。觸處是花開。不知園裡樹。那個是真梅。(訥堂思)

颯颯秋風滿院涼。芬芳籬菊半經霜。可憐不遇攀花手。狼藉枝頭多少香。(高峰妙)

團擘難撈水月華。當陽把住又歸家。碧潭千尺夜空冷。落葉滿天誰撒沙。(三峰藏)

黃河尚有澄清。豈無無位真人。□日肆筵設席

【現代漢語翻譯】 現代漢語譯本：只知道夏天最熱，卻不知道冬天最冷。如果只根據當時的情況，又能說出什麼話來堵住天下人的嘴呢？西臺（Xitai，人名）就這樣停止了嗎？又或者眼不見為凈？免不了要出手攪亂一番。臨濟（Linji，人名）的一擔，西臺的一堆，一擔一堆，交給誰呢？任憑它們散向四方吧，笑死當時的那些老古董。

萬法歸一，不用選擇。既然歸一，誰選擇，誰不選擇呢？當下生死即是菩提（Bodhi，覺悟）。過去、現在、未來三世的如來（Tathagata，佛）都是同一隻眼睛。（長沙岑，Changsha Cen，人名）

卞和的玉璧（Bian He's jade，人名）完美無瑕，光彩奪目。秦王（King of Qin，人名）雖然喜愛，卻不肯輕易放棄。可惜又落入藺相如（Lin Xiangru，人名）之手，一陣清風吹過，玉璧又回到了趙國。（佛印元，Foyin Yuan，人名）

無位真人（Wuwei Zhenren，指不執著于任何地位或形式的修行者）赤裸著肉身。興致來了就擺手離開長安（Chang'an，古都）。將軍自有美名在，即使沒有被封侯也很自在。（疏山長，Shushan Zhang，人名）

迷惑和覺悟是相反的，但妙法卻能簡明地傳達。春天百花盛開，只需一陣風；要挽回九頭牛的力量，只需一拉。無奈的是，泥沙撥不開，分明是堵住了甘泉的泉眼。忽然間，泉水猛烈地涌出。再說一遍，危險！（天童覺，Tiantong Jue，人名）

面門出入，每天都相見。日月執行，卻始終不識真相。遊歷名山大川，知己很少。不如轉身回到山嶺的雲霧中安睡。（疏山如，Shushan Ru，人名）

腦後長著腮幫子的鄉下和尚，睜大了眼睛做夢。雖然抓住了老鼠，卻一棒子打碎了油甕。（徑山杲，Jingshan Gao，人名）

春雪漫天飛舞，到處都像是花開。不知道園子里的樹，哪一棵才是真正的梅花？（訥堂思，Netang Si，人名）

颯颯的秋風吹滿了庭院，芬芳的菊花在籬笆邊上經歷了半夜的霜凍。可惜沒有遇到賞花的人，枝頭上散落了多少香氣。（高峰妙，Gaofeng Miao，人名）

想要用手撈起水中的月亮是很難的。當面抓住，最終還是要放手回家。碧綠的深潭，在夜晚顯得空曠而寒冷，是誰在漫天撒落樹葉？（三峰藏，Sanfeng Zang，人名）

黃河尚且有澄清的時候，難道就沒有無位真人出現嗎？擺開筵席，盡情享樂吧

【English Translation】 English version: Only knowing the extreme heat of late summer, but not knowing the severe cold of mid-winter. If based solely on the situation at that time, what words could be spoken to silence the mouths of all people under heaven? Did Xitai (Xitai, a person's name) just stop like that? Or is it that what the eye doesn't see is pure? Inevitably, one must make a move to stir things up. Linji's (Linji, a person's name) load, Xitai's pile, a load and a pile, to whom should they be entrusted? Let them be scattered in all directions, laughing at those old antiques of that time.

The myriad dharmas are one, no need to choose. Since they are one, who chooses, who doesn't choose? Right now, birth and death are inherently Bodhi (Bodhi, enlightenment). The Tathagatas (Tathagata, Buddha) of the three worlds, past, present, and future, all have the same eye. (Changsha Cen, Changsha Cen, a person's name)

Bian He's jade (Bian He's jade, a person's name) is flawless, its brilliance dazzling. Although the King of Qin (King of Qin, a person's name) loved it, he was unwilling to easily give it up. Alas, it fell into the hands of Lin Xiangru (Lin Xiangru, a person's name) again, and with a gust of clear wind, the jade returned to the state of Zhao. (Foyin Yuan, Foyin Yuan, a person's name)

The Wuwei Zhenren (Wuwei Zhenren, refers to a practitioner who is not attached to any position or form) is naked with his fleshly body. When the mood strikes, he waves his hand and leaves Chang'an (Chang'an, ancient capital). The general has his own good reputation, even if he is not enfeoffed as a marquis, he is still at ease. (Shushan Zhang, Shushan Zhang, a person's name)

Delusion and enlightenment are opposites, but the wonderful Dharma can be conveyed simply. In spring, a hundred flowers bloom with just a breeze; to pull back the strength of nine oxen, just one tug. Unfortunately, the mud and sand cannot be cleared away, clearly blocking the spring of the sweet spring. Suddenly, the spring water gushes out violently. Again, dangerous! (Tiantong Jue, Tiantong Jue, a person's name)

Entering and exiting the face gate, we see each other every day. The sun and moon revolve, but we never recognize the truth. Traveling to famous mountains and rivers, there are few confidants. It is better to turn around and return to the clouds on the mountain ridge to sleep. (Shushan Ru, Shushan Ru, a person's name)

A village monk with jowls behind his ears, dreaming with his eyes wide open. Although he caught a mouse, he broke the oil jar with a stick. (Jingshan Gao, Jingshan Gao, a person's name)

Spring snow fills the sky, everywhere it looks like flowers are blooming. I don't know which tree in the garden is the true plum blossom? (Netang Si, Netang Si, a person's name)

The rustling autumn wind fills the courtyard, the fragrant chrysanthemums by the fence have experienced half a night of frost. It's a pity that they haven't met someone who appreciates flowers, how much fragrance is scattered on the branches. (Gaofeng Miao, Gaofeng Miao, a person's name)

It is difficult to scoop up the moon in the water with your hands. Grasping it in front of you, you must eventually let go and go home. The green deep pool is empty and cold at night, who is scattering leaves all over the sky? (Sanfeng Zang, Sanfeng Zang, a person's name)

The Yellow River still has a time to become clear, how could there be no Wuwei Zhenren appearing? Set up a feast and enjoy yourselves to the fullest.

。今朝鼓瑟吹笙。(漢關喻)

臨濟問院主甚處來。曰州中糶黃米來。師曰糶得盡么。曰糶得盡。師以拄杖畫一畫曰還糶得者個么。主便喝。師便。打典座至。師舉前話。座曰院主不會和尚意。師曰你又作么生。座禮拜。師亦打。

黃龍南云。寺主下喝。不可放過。典座禮拜。放過不可。臨濟令行。歸宗放過。三十年後有人說破。　黃龍新云。典座禮拜有過無功。寺主一喝有功無過。既是有功。為甚麼卻打。棒頭有眼明如日。要識真金火里看。　天童華云。二尊宿雖則力提綱要。未免依草附木。殊不知大小臨濟被者兩個漢破家散宅。還會么。殺人刀。活人劍。　西禪需云。院主一喝。電卷雷奔。山摧地裂。典座禮拜。雲收雨散。月白風清。雖然如是。因甚麼總吃痛棒。不見道臥龍才奮迅。丹鳳便翱翔。

報恩秀云。院主被棒。賞不避仇讎。供養主蒙恩。誅豈擇骨肉。　廣教玉云。院主典座雖竭力擔荷。怎奈臨濟當時祇令行一半。若據令而行。何處更有今日。你諸人還曾夢見么。乃拈拄杖一齊打散。

功德天。黑暗女。有智主人俱不取。後代兒孫渾莽鹵。宏綱委地憑誰舉。(正覺逸)

寺主下喝。典座禮拜。臨濟令行。古今獨邁。(溈山喆)

臨濟全機格調高。棒頭有眼察秋毫。

【現代漢語翻譯】 現代漢語譯本： 今朝鼓瑟吹笙。(漢關喻)

臨濟問院主（寺院的負責人）從哪裡來。院主說從州里賣黃米回來。臨濟問：『賣完了嗎？』院主說：『賣完了。』臨濟用拄杖在地上畫了一下，說：『還能賣這個嗎？』院主便喝斥。臨濟便打典座（寺院的管理者），並提起之前與院主的對話。典座說：『院主不明白和尚（臨濟）的意思。』臨濟問：『你又怎麼理解？』典座禮拜。臨濟也打了他。

黃龍南說：『寺主（院主）的喝斥，不可放過。典座的禮拜，放過也不可。臨濟的命令得以施行，歸宗卻放過了。三十年後有人會說破這件事。』黃龍新說：『典座的禮拜有過無功，寺主的一喝有功無過。既然是有功，為什麼還要打？棒頭有眼，明亮如太陽，要識別真金，需在火里看。』天童華說：『兩位尊宿雖然極力提綱挈領，但難免依草附木。殊不知大小臨濟都被這兩個傢伙搞得破家散宅。會嗎？殺人刀，活人劍。』西禪需說：『院主一喝，電卷雷奔，山摧地裂。典座禮拜，雲收雨散，月白風清。雖然如此，為什麼總要吃痛棒？不見道臥龍才奮迅，丹鳳便翱翔。』

報恩秀說：『院主被打，賞賜不避仇敵。供養主蒙恩，誅殺豈會選擇骨肉。』廣教玉說：『院主和典座雖然竭力承擔，怎奈臨濟當時只施行了一半的命令。如果完全按照命令施行，哪裡還會有今天？你們這些人還曾夢見過嗎？』於是拿起拄杖一齊打散。

功德天，黑暗女，有智慧的主人都不取。後代兒孫渾渾噩噩，宏大的綱領委落在地，憑誰來舉起？(正覺逸)

寺主下喝，典座禮拜，臨濟令行，古今獨步。(溈山喆)

臨濟全盤機用，格調高超，棒頭有眼，明察秋毫。

【English Translation】 English version: Today, playing the zither and blowing the sheng. (Han Guan's metaphor)

Linji (Rinzai) asked the head monk (院主, yuàn zhǔ - head of the monastery) where he came from. The head monk said he came from the town selling yellow rice. Linji asked, 'Did you sell it all?' The head monk said, 'I sold it all.' Linji drew a line on the ground with his staff and said, 'Can you sell this?' The head monk then shouted. Linji then hit the director monk (典座, diǎn zuò - in charge of provisions), and brought up the previous conversation. The director monk said, 'The head monk does not understand the meaning of the monk (Linji).' Linji asked, 'Then how do you understand it?' The director monk bowed. Linji also hit him.

Huanglong Nan said, 'The head monk's shout should not be let go. The director monk's bow should also not be let go. Linji's order was carried out, but Guizong let it go. In thirty years, someone will reveal this matter.' Huanglong Xin said, 'The director monk's bow has more fault than merit, the head monk's shout has more merit than fault. Since it has merit, why hit him? The staff has eyes, bright as the sun; to recognize true gold, look in the fire.' Tiantong Hua said, 'Although the two venerable monks tried their best to grasp the essentials, they inevitably relied on grass and clung to trees. Little do they know that both big and small Linjis were ruined by these two fellows. Do you understand? A sword that kills, a sword that gives life.' Xichan Xu said, 'The head monk's shout is like lightning and thunder, mountains collapsing and earth shattering. The director monk's bow is like clouds dispersing and rain stopping, the moon white and the wind clear. Although it is so, why do they always get a painful beating? Haven't you heard that when the sleeping dragon stirs, the phoenix soars?'

Baoen Xiu said, 'The head monk was beaten; rewards do not avoid enemies. The patron received grace; executions do not choose flesh and blood.' Guangjiao Yu said, 'Although the head monk and the director monk tried their best to bear the burden, Linji only carried out half of the order at that time. If the order had been fully carried out, where would there be today? Have you all ever dreamed of it?' Then he picked up his staff and scattered them all.

The goddess of merit, the dark woman, wise masters do not take. Later generations are ignorant and reckless; the grand principles are abandoned on the ground; who will raise them up? (Zhengjue Yi)

The head monk shouts, the director monk bows, Linji's order is carried out, unique in ancient and modern times. (Weishan Zhe)

Linji's complete mechanism is high in style; the staff has eyes that discern the finest details.

掃除狐兔家風峻。變化魚龍電火燒。活人劍。殺人刀。倚天照雪利吹毛。一等令行滋味別。十分痛處是誰遭。(天童覺)

寶劍持來刃似霜。幾回臨陣斬蠻王。有情有理俱三段。一道寒光射斗旁。(白雲端)

一堆紅焰互晴空。不問金銀鐵錫銅。入里儘教成水去。那容蚊蚋泊其中。(徑山杲)

吹毛在握逞全威。不許依門傍戶窺。是聖是凡俱坐斷。直教千古轉光輝。(涂毒策)

臨濟升堂。有僧出。師便喝。僧亦喝。便禮拜。師便打。又有僧來。師舉起拂子。僧禮拜。師亦喝。又有僧來。師舉起拂子。僧曰謝和尚指示。師亦打。

雲門偃代云。祇宜老漢。　大覺云。得即得。猶未見臨濟機在。

大抵宗師。謁者難得。盤桓處且盤桓。儂家自有同風事。蘆管橫吹宇宙寬。(翠巖真)

五月五日午時書。赤口毒舌盡消除。更饒急急如律令。不須門上畫蜘蛛。(徑山杲)

主賓都落第三機。陣陣開旗不展旗。石火光中分勝負。倒騎鐵馬上須彌。(鼓山圭)

閃電光中賓主分。虛空背上立綱宗。祖師活計祇如此。後代兒孫掃地空。(松源岳)

颯颯朔風開雁門。平沙歷亂卷蓬根。功名恥計擒生數。直斬樓蘭報國恩。(鴛湖用)

臨濟升堂。有僧出。師便

【現代漢語翻譯】 現代漢語譯本： 掃除狐兔的習氣，顯現嚴峻的家風。變化如魚龍般迅速，如電火般猛烈燃燒。這是救人的劍，也是殺人的刀。倚天長劍照耀白雪，鋒利無比，能吹斷毛髮。同樣是下達命令，箇中滋味卻大不相同。十分痛苦的境地，又有誰能體會？（天童覺）

寶劍在手，寒光如霜。多少次臨陣殺敵，斬殺蠻王。有情與無情，有理與無理，都一分為三。一道寒光直射天上的星斗。（白雲端）

一堆紅色的火焰照亮晴朗的天空。不問是金銀，還是鐵錫銅。進入火焰中，都化為水而去。哪裡容得下蚊子、小蟲停留在其中？（徑山杲）

吹毛利刃在手，充分展現其威力。不許人依靠門戶窺視。無論是聖人還是凡人，都一概截斷。直接讓這光輝照耀千古。（涂毒策）

臨濟（Linji，禪宗大師）升座說法。有僧人出來，臨濟便喝斥。僧人也喝斥。然後禮拜。臨濟便打他。又有僧人來，臨濟舉起拂塵。僧人禮拜。臨濟也喝斥。又有僧人來，臨濟舉起拂塵。僧人說：『感謝和尚指示。』臨濟也打他。

雲門偃（Yunmen Yan，禪宗大師）代替臨濟說：『只適合老漢。』大覺（Dajue，禪宗大師）說：『得到就是得到，但還沒有見到臨濟的機鋒所在。』

大抵宗師，求見的人很難得。徘徊的地方且徘徊。我家自有與衆不同的事情。橫吹蘆管，宇宙寬廣。（翠巖真）

五月五日午時書寫。消除一切惡言毒語。更何況有『急急如律令』。不需要在門上畫蜘蛛。（徑山杲）

主與賓都落入第三機。陣陣打開旗幟卻又不完全展開。在石火電光中分出勝負。倒騎著鐵馬登上須彌山（Mount Sumeru）。（鼓山圭）

閃電光中分清主賓。在虛空的背後建立綱宗。祖師的活計就是這樣。後代的子孫將一切都掃地乾淨。（松源岳）

颯颯的北風吹開雁門關（Yanmen Pass）。平坦的沙地上，蓬草的根被風捲起。不屑於計算俘虜的數量來建立功名，只想直接斬殺樓蘭（Loulan，古代西域國名）來報效國家。（鴛湖用）

臨濟（Linji，禪宗大師）升座說法。有僧人出來，臨濟便...

【English Translation】 English version: Sweeping away the fox and rabbit habits, revealing a stern family style. Changes are as swift as fish and dragons, burning fiercely like lightning and fire. This is a sword that saves people, and also a knife that kills. Leaning on the heavenly sword, it shines on the white snow, incomparably sharp, able to blow off hairs. The same is issuing orders, but the taste is very different. In a situation of extreme pain, who can truly understand? (Tiantong Jue)

Holding the precious sword, the cold light is like frost. How many times have I faced the enemy in battle, slaying barbarian kings. Affection and reason, both are divided into three sections. A beam of cold light shoots straight into the stars in the sky. (Baiyun Duan)

A pile of red flames illuminates the clear sky. It doesn't matter if it's gold, silver, iron, tin, or copper. Entering the flames, all turn into water and go away. How can mosquitoes and insects be allowed to stay within? (Jingshan Gao)

Holding the hair-splitting blade, fully displaying its power. No one is allowed to peek by relying on the door. Whether it is a saint or a mortal, all are cut off. Directly let this brilliance shine for thousands of years. (Tudu Ce)

Linji (禪宗大師, a Chan master) ascends the hall to preach. A monk comes out, and Linji shouts at him. The monk also shouts. Then he bows. Linji then hits him. Another monk comes, and Linji raises his whisk. The monk bows. Linji also shouts. Another monk comes, and Linji raises his whisk. The monk says: 'Thank you, venerable monk, for the instruction.' Linji also hits him.

Yunmen Yan (禪宗大師, a Chan master) says in place of Linji: 'Only suitable for old men.' Dajue (禪宗大師, a Chan master) says: 'To attain is to attain, but still haven't seen where Linji's sharp wit lies.'

Generally, for a master, those seeking an audience are hard to come by. Linger where you linger. My family has its own unique affairs. Playing the reed pipe horizontally, the universe is vast. (Cuiyan Zhen)

Written on the fifth day of the fifth month at noon. Eliminate all evil words and poisonous tongues. Moreover, there is 'Hurry, hurry, as the law commands.' No need to draw spiders on the door. (Jingshan Gao)

Host and guest both fall into the third opportunity. Opening the flags in waves, but not fully unfurling them. Distinguishing victory and defeat in the spark of flint and flash of lightning. Riding an iron horse upside down, ascending Mount Sumeru (須彌山). (Gushan Gui)

Distinguishing host and guest in the flash of lightning. Establishing the fundamental principles on the back of emptiness. The ancestral master's livelihood is just like this. Later generations sweep everything away. (Songyuan Yue)

The whistling north wind opens Yanmen Pass (雁門關). On the flat sandy ground, the roots of tumbleweeds are rolled up by the wind. Disdaining to calculate the number of captives to establish merit, only wanting to directly斬殺樓蘭 (Loulan, an ancient kingdom in the Western Regions) to repay the country's kindness. (Yuanhu Yong)

Linji (禪宗大師, a Chan master) ascends the hall to preach. A monk comes out, and Linji then...

喝。僧亦喝。便禮拜。師便打。

翠巖芝云。臨濟也心粗。好彩賴是者僧。若是今時衲僧。且作么生即得。　東禪觀云。臨濟除是不作。作則萬竅怒號。者僧搏扶搖而上九萬里。噫。　云居莊云。譬如水母無目。求食須假于蝦。明眼衲僧不妨辨取。

七擒七縱疾如風。八陣圖成不樹功。出生死門隨變幻。石頭塊塊是玲瓏。(龍池珍)

臨濟見僧來。豎起拂子。僧禮拜。師便打。

翠巖芝云。者僧有理難伸。死而不弔。如今作么生與者僧出氣。　䒢溪森云。尚有廣陵散。未及共君語。

棒頭有眼。眼裡無筋。多逢濁富。罕遇清貧。自入洞門煙鎖斷。不知世上幾經春。(雪庵瑾)

臨濟因一僧參問。禮拜即是。不禮拜即是。師便喝。僧遂拜。師曰者賊。僧曰賊賊。便出去。師曰莫道無事好。師問首座。適間還有過也無。曰有。師曰。賓家有過。主家有過。曰二俱有過。師曰過在什麼處。座便出去。師曰莫道無事好。

南泉愿云。官馬相蹋。　保寧勇云。者一群賊。有正賊。有草賊。還辨得么。口款易招。贓物難認。　護國元云。者僧身挨白刃。臨濟劍不虛施。首座不善旁觀。惹得一身泥水。雖然如是。且道前無事與后無事相較幾何。緇素分明。不但穿卻臨濟鼻孔。亦許你眼光

【現代漢語翻譯】 現代漢語譯本：臨濟（Linji，禪宗大師）大喝一聲。僧人也大喝一聲，然後禮拜。臨濟便打了他。

翠巖芝（Cuiyan Zhi）說：『臨濟也太粗心了，幸好是這個僧人。如果是現在的僧人，又該如何應對呢？』

東禪觀（Dongchan Guan）說：『臨濟除非不行動，一旦行動，便如萬竅怒號。這個僧人搏扶搖而上九萬里。唉！』

云居莊（Yunzhuang of Yunju）說：『譬如水母沒有眼睛，尋找食物必須依靠蝦。明眼的僧人不妨辨別一下。』

七擒七縱疾如風，八陣圖成不樹功。出生死門隨變幻，石頭塊塊是玲瓏。(龍池珍（Longchi Zhen）)

臨濟看見僧人來，豎起拂子。僧人禮拜，臨濟便打了他。

翠巖芝（Cuiyan Zhi）說：『這個僧人有理難伸，死了也沒人弔唁。現在該如何為這個僧人出氣呢？』

䒢溪森（Lixi Sen）說：『尚有廣陵散，未及共君語。』

棒頭有眼，眼裡無筋。多逢濁富，罕遇清貧。自入洞門煙鎖斷，不知世上幾經春。(雪庵瑾（Xue'an Jin）)

臨濟因為一個僧人蔘問：『禮拜即是，不禮拜即是？』臨濟便大喝一聲。僧人於是禮拜。臨濟說：『這個賊！』僧人說：『賊！賊！』便出去了。臨濟說：『莫說沒事就好。』臨濟問首座：『剛才還有過錯嗎？』首座說：『有。』臨濟說：『賓客有過錯，主人有過錯？』首座說：『二者都有過錯。』臨濟說：『過錯在哪裡？』首座便出去了。臨濟說：『莫說沒事就好。』

南泉愿（Nanquan Yuan）說：『官馬互相踐踏。』

保寧勇（Baoning Yong）說：『這一群賊，有正賊，有草賊。還辨別得出來嗎？口供容易招認，贓物難以辨認。』

護國元（Huguoyuan）說：『這個僧人身挨白刃，臨濟的劍不虛施。首座不善於旁觀，惹得一身泥水。雖然如此，且說前無事與后無事相比如何？緇素分明，不但穿透了臨濟的鼻孔，也允許你眼光』

【English Translation】 English version: Linji (Linji, a Chan master) shouted loudly. The monk also shouted loudly, and then bowed. Linji then hit him.

Cuiyan Zhi said: 'Linji is too careless, fortunately it is this monk. If it were a monk of today, how should he respond?'

Dongchan Guan said: 'Unless Linji does not act, once he acts, it is like ten thousand apertures roaring. This monk struggles and rises ninety thousand miles. Alas!'

Yunzhuang of Yunju said: 'It is like a jellyfish without eyes, which must rely on shrimp to find food. Sharp-eyed monks may wish to discern it.'

Seven captures and seven releases are as swift as the wind, the Eight Trigrams formation is completed without claiming merit. Emerging from the gate of birth and death, following transformations, each stone is exquisite. (Longchi Zhen)

Linji saw a monk coming and raised his whisk. The monk bowed, and Linji hit him.

Cuiyan Zhi said: 'This monk has grievances that are difficult to express, and no one mourns him after his death. How should we vent his anger now?'

Lixi Sen said: 'There is still Guangling San, but I have not yet had the chance to speak with you.'

The stick has eyes, but the eyes have no tendons. Often encountering turbid wealth, rarely encountering pure poverty. Since entering the cave gate, the smoke is locked, and one does not know how many springs have passed in the world. (Xue'an Jin)

Linji, because a monk inquired: 'Is bowing correct, or is not bowing correct?' Linji then shouted loudly. The monk then bowed. Linji said: 'This thief!' The monk said: 'Thief! Thief!' and then left. Linji said: 'Don't say it's good if nothing happens.' Linji asked the head monk: 'Was there any fault just now?' The head monk said: 'Yes.' Linji said: 'Does the guest have a fault, or does the host have a fault?' The head monk said: 'Both have faults.' Linji said: 'Where is the fault?' The head monk then left. Linji said: 'Don't say it's good if nothing happens.'

Nanquan Yuan said: 'Government horses trample each other.'

Baoning Yong said: 'This group of thieves, there are principal thieves and grass thieves. Can you distinguish them? Confessions are easy to obtain, but stolen goods are difficult to identify.'

Huguoyuan said: 'This monk's body is close to the white blade, Linji's sword is not used in vain. The head monk is not good at observing, causing himself to be covered in mud. Although this is the case, how does the state of no event before compare to the state of no event after? The distinction between monks and laypeople is clear, not only piercing Linji's nostrils, but also allowing you insight.'

爍破四天下。其或未然。莫道無事好。

臨濟因定上座問如何是佛法大意。師下禪床擒住。打一掌便拓開。定佇立。旁僧曰。定上座何不禮拜。定才作禮。忽大悟。

斷際全機繼后蹤。持來何必在從容。巨靈抬手無多子。分破華山千萬重。(翠峰顯)

不墮前後。獨超古今。喚回千歲夢。飛出九皋禽。直下一錘光迸散。斬新彈子出爐金。(天童覺)

案頭書敕令行時。閫外全提殺活機。回首華山孤頂望。巨靈神亦豎降旗。(瞎堂遠)

臨濟上堂次。兩堂首座相見同時下喝。僧問師。還有賓主也無。師曰賓主歷然。復召大眾曰。要會臨濟賓主句。問取堂中二首座。

廣慧璉云。兩堂首座同時下喝。還有賓主也無。若道有。祇是個瞎漢。若道無。亦是個瞎漢。不有不無。萬里崖州。若向者里道得。好與三十棒。若道不得。亦與三十棒。汝等作么生出得山僧圈圚。良久云。苦哉。蝦蟆蚯蚓𨁝跳上三十三天。撞著須彌山百雜碎。拈拄杖云。一隊無孔鐵錘。速退速退。　承天宗云。臨濟此語走殺天下衲僧。我即不然。當時見問還有賓主也無。但云一對無孔鐵錘。　天童覺云。殺人刀。活人劍。在臨濟手裡。雖然如是。當時見道賓主歷然。便與震威一喝。直饒大逞神通。也祇得同聲相應。　

【現代漢語翻譯】 現代漢語譯本： 照亮整個四天下（指整個世界）。如果還未能做到，不要說沒事就好。

臨濟禪師因為定上座問什麼是佛法大意，禪師走下禪床抓住他，打了他一掌便放開。定上座站在那裡發愣。旁邊的僧人說：『定上座為何不禮拜？』定上座才作禮，忽然大悟。

斷際禪師的全部機用繼承了前人的軌跡，拿來使用何必從容不迫？就像巨靈神抬手也沒有多少子，卻能劈開華山千萬重。（翠峰顯禪師）

不落入前後，獨自超越古今。喚回千年的夢，飛出深山的鳥。直截一錘，光芒迸散，嶄新的彈子從爐中煉出。（天童覺禪師）

案頭書寫著敕令通行的時候，閫外完全掌握著殺活的機宜。回頭望向華山孤零零的山頂，巨靈神也豎起投降的旗幟。（瞎堂遠禪師）

臨濟禪師上堂時，兩堂首座相見同時發出棒喝。僧人問禪師：『還有賓主之分嗎？』禪師說：『賓主分明。』又召集大眾說：『想要領會臨濟的賓主句，去問堂中兩位首座。』

廣慧璉禪師說：『兩堂首座同時發出棒喝，還有賓主之分嗎？如果說有，那就是個瞎子。如果說沒有，也是個瞎子。不有不無，遠在萬里崖州。如果能在這裡說得出來，就賞你三十棒。如果說不出來，也打你三十棒。你們要怎麼跳出山僧的圈套？』良久，又說：『苦啊！癩蛤蟆蚯蚓跳上三十三天，撞到須彌山（佛教宇宙觀中的中心山）撞得粉碎。』拿起拄杖說：『一隊無孔的鐵錘，快退快退！』 承天宗禪師說：『臨濟禪師這句話嚇壞了天下的僧人。我卻不這樣認為。當時如果有人問還有賓主之分嗎，就直接說：『一對無孔的鐵錘。』』 天童覺禪師說：『殺人的刀，救人的劍，都在臨濟禪師手裡。雖然如此，當時如果聽到『賓主分明』，就應該震懾性地一喝。即使你大顯神通，也只能同聲相應。』

【English Translation】 English version: Shine upon the entire four continents (referring to the whole world). If that hasn't happened yet, don't just say it's okay.

Linji (Rinzai) Zen master, because Ding (a monk's name) asked what the great meaning of the Buddha-dharma (Buddha's teachings) was, the Zen master stepped down from the Zen platform, grabbed him, slapped him once, and let him go. Ding stood there stunned. A monk next to him said, 'Why doesn't Ding pay respects?' Ding then paid respects and suddenly had a great enlightenment.

Zen Master Duanji's (another name for Linji) complete function inherits the traces of the predecessors, why be unhurried in using it? Just like the giant spirit god (a mythical figure) doesn't have many pieces when he raises his hand, yet he can split Mount Hua (a famous mountain in China) into tens of millions of layers. (Zen Master Cuifeng Xian)

Not falling into before and after, uniquely surpassing ancient and modern times. Calling back a thousand-year dream, flying out of the deep mountain bird. With a direct hammer, light bursts forth, a brand new pellet is forged from the furnace. (Zen Master Tiantong Jue)

When the imperial decree is being written on the desk, the entire killing and enlivening mechanism is grasped outside the boudoir. Looking back at the solitary peak of Mount Hua, the giant spirit god also raises the flag of surrender. (Zen Master Xiatang Yuan)

When Linji Zen master ascended the hall, the two hall leaders met and simultaneously issued a shout. A monk asked the master, 'Is there still a distinction between guest and host?' The master said, 'The guest and host are distinct.' He then summoned the assembly and said, 'If you want to understand Linji's guest and host phrase, ask the two hall leaders in the hall.'

Zen Master Guanghui Lian said, 'The two hall leaders simultaneously issued a shout, is there still a distinction between guest and host? If you say there is, then you are a blind man. If you say there isn't, then you are also a blind man. Neither being nor non-being, far away in Wanli Yazhou (a remote place). If you can say it here, I will reward you with thirty blows. If you can't say it, I will also hit you thirty times. How will you escape the mountain monk's trap?' After a long silence, he said, 'Alas! Toads and earthworms jump up to the thirty-third heaven, crashing into Mount Sumeru (the central mountain in the Buddhist cosmology) and shattering into pieces.' He picked up his staff and said, 'A team of iron hammers without holes, retreat quickly, retreat quickly!' Zen Master Chengtian Zong said, 'Linji's words frightened all the monks in the world. I don't think so. If someone asked at that time whether there was still a distinction between guest and host, I would just say: 'A pair of iron hammers without holes.' Zen Master Tiantong Jue said, 'The sword that kills and the sword that saves are both in Linji Zen master's hands. Even so, if you heard 'the guest and host are distinct' at that time, you should have issued a thunderous shout. Even if you display great supernatural powers, you can only respond in unison.'

昭覺勤云。正敕既行。諸侯避道。　大溈智云。作么生是賓主歷然底道理。若也會得。一雙孤雁撲地高飛。其或不然。兩個鴛鴦池邊獨立。

啐啄之機箭拄鋒。瞥然賓主當時分。宗師憫物垂緇素。北地黃河徹底渾。(石霜圓)

兩堂上座齊下喝。眼裡瞳人帶金屑。錐刀同用不能分。黑漆崑崙迷夜月。(浮山遠)

一喝須教水逆流。歷然賓主未輕酬。當人若解通訊息。半夜扶桑出日頭。(海印信)

離婁明不到。師曠聽亦訛。箇中識賓主。日午下星河。(黃龍震)

以平報不平。王法本無親。臨濟雖明眼。也是黃龍精。(徑山杲)

一喝當機賓主分。莫將知見強疏親。翻身獅子威獰甚。眼裡無筋一世貧。(尼無著總)

靈符直奪納龍門。箭拄曾夸好弟昆。酒熟甕頭春色鬧。玉鞭摵碎鐵崑崙。(廣教玉)

苦雨酸風更攃沙。要將宗印定龍蛇。鐵關阻斷回紋路。多少虬孫未到家。(潭吉忍二)

玉簡深埋白帝城。夜中光相益開明。山魈引子爭來鑿。剖到函封失卻睛。

臨濟上堂。有一人輪劫在途中。不離家舍。有一人離家舍。不在途中。阿那個合受人天供養。

徑山杲云。賊身已露。　云巖游云。識取鉤頭意。莫認定盤星。　徑山及云。臨濟見處偏枯

【現代漢語翻譯】 現代漢語譯本： 昭覺勤云（Zhao Jue Qinyun，人名）說：『正令一旦施行，諸侯都要避讓。』 大溈智云（Da Wei Zhiyun，人名）說：『如何是賓主分明的道理？』如果能夠領會，就像『一對孤雁拍地高飛』。如果不能領會，就像『兩個鴛鴦在池邊獨立』。

『啐啄同時，如箭拄鋒，剎那之間賓主分明。』宗師慈悲憫物，才有了出家僧眾。可惜『北方黃河徹底渾濁』。（石霜圓（Shi Shuang Yuan，人名））

『兩堂僧眾齊聲棒喝，眼中瞳仁都帶著金屑。』錐和刀同時使用，也無法分辨。『黑漆崑崙山，讓人在夜裡迷失方向』。（浮山遠（Fu Shan Yuan，人名））

『一喝之下，須教水倒流，賓主分明，不可輕易酬對。』如果有人能夠明白其中的訊息，就像『半夜扶桑樹上升起太陽』。（海印信（Hai Yin Xin，人名））

『離婁（Li Lou，人名，傳說中的視力極好的人）也看不清楚，師曠（Shi Kuang，人名，傳說中的聽力極好的人）也聽不明白。』如果能夠識得其中的賓主關係，就像『正午時分，星河降落』。（黃龍震（Huang Long Zhen，人名））

『以公平對待不公平，王法原本就沒有親疏之分。』臨濟（Linji，人名）雖然眼光銳利，也只是黃龍（Huang Long，地名）的精魂。（徑山杲（Jing Shan Gao，人名））

『一喝當機，賓主分明，不要用知見強行疏遠親近。』翻身的獅子威猛異常，『眼中沒有筋骨的人，一輩子貧困』。（尼無著總（Ni Wuzhu Zong，人名，尼姑））

『靈符直接奪取納龍門（Na Longmen，地名），箭拄鋒曾誇耀兄弟情誼。』酒熟時節，酒甕邊春色熱鬧，『玉鞭擊碎鐵崑崙（Kunlun，山名）』。（廣教玉（Guang Jiao Yu，人名））

『苦雨酸風，更加上飛沙走石，想要用宗門印記來確定龍蛇。』鐵門關阻斷了回紋路，『多少小龍孫還沒有回到家』。（潭吉忍二（Tan Ji Ren Er，人名））

『玉簡深深埋在白帝城（Baidi Cheng，地名），夜裡光芒更加開明。』山魈（Shan Xiao，傳說中的山中精怪）帶著孩子爭相鑿取，『剖開函封，卻失去了眼睛』。

臨濟（Linji，人名）上堂說法：『有一個人輪轉于劫難之中，卻不離家舍；有一個人離開了家舍，卻不在劫難之中。』阿哪個才應該接受人天供養？

徑山杲（Jing Shan Gao，人名）說：『賊身已經暴露。』云巖游（Yun Yan You，人名）說：『認識到鉤頭的用意，不要只認定秤盤上的星。』徑山杲（Jing Shan Gao，人名）又說：『臨濟（Linji，人名）的見解偏頗』。

【English Translation】 English version: Zhao Jue Qinyun (昭覺勤云, a person's name) said: 'Once the correct decree is issued, all the feudal lords must give way.' Da Wei Zhiyun (大溈智云, a person's name) said: 'What is the principle of clear distinction between guest and host?' If you can understand it, it's like 'a pair of solitary geese flapping their wings and flying high.' If you can't understand it, it's like 'two mandarin ducks standing alone by the pond.'

'The opportunity of simultaneous pecking, like an arrow meeting its point, the distinction between guest and host is clear in an instant.' It is because of the compassion of the masters for all beings that there are ordained monks. It's a pity that 'the Yellow River in the north is completely muddy.' (Shi Shuang Yuan (石霜圓, a person's name))

'The monks in both halls shout and strike together, the pupils in their eyes are filled with gold dust.' Even if an awl and a knife are used at the same time, they cannot be distinguished. 'The pitch-black Kunlun Mountain (崑崙山, a mountain name) makes people lose their way in the night.' (Fu Shan Yuan (浮山遠, a person's name))

'With one shout, the water must be made to flow backward, the distinction between guest and host is clear, and it should not be easily reciprocated.' If someone can understand the message within, it's like 'the sun rising from the Fusang tree (扶桑樹, a mythical tree) in the middle of the night.' (Hai Yin Xin (海印信, a person's name))

'Li Lou (離婁, a person's name, a legendary person with excellent eyesight) cannot see clearly, and Shi Kuang (師曠, a person's name, a legendary person with excellent hearing) cannot hear clearly.' If you can recognize the relationship between guest and host, it's like 'the Milky Way falling at noon.' (Huang Long Zhen (黃龍震, a person's name))

'Treating unfairness with fairness, the law of the king originally has no favoritism.' Although Linji (臨濟, a person's name) has sharp eyes, he is only the spirit of Huang Long (黃龍, a place name). (Jing Shan Gao (徑山杲, a person's name))

'With one shout at the opportune moment, the distinction between guest and host is clear, do not forcibly alienate intimacy with knowledge and views.' The lion that turns over is extremely fierce, 'a person without tendons in their eyes is poor for life.' (Ni Wuzhu Zong (尼無著總, a person's name, a nun))

'The spiritual talisman directly seizes Na Longmen (納龍門, a place name), Arrow-meeting-point once boasted of brotherly affection.' When the wine is ripe, the spring scenery is lively by the wine jar, 'the jade whip smashes the iron Kunlun (崑崙, a mountain name).' (Guang Jiao Yu (廣教玉, a person's name))

'Bitter rain and sour wind, coupled with blowing sand and stones, want to use the seal of the sect to determine the dragons and snakes.' The Iron Gate Pass blocks the return path, 'how many little dragon grandsons have not returned home.' (Tan Ji Ren Er (潭吉忍二, a person's name))

'The jade slip is deeply buried in Baidi City (Baidi Cheng, a place name), the light is even brighter in the night.' The mountain goblins (Shan Xiao, legendary mountain spirits) bring their children to chisel, 'splitting the sealed box, but losing their eyes.'

Linji (臨濟, a person's name) ascended the hall to preach: 'There is a person who revolves in calamities, but does not leave his home; there is a person who leaves his home, but is not in calamities.' Which one should receive the offerings of humans and gods?

Jing Shan Gao (徑山杲, a person's name) said: 'The thief's body has been exposed.' Yun Yan You (云巖游, a person's name) said: 'Recognize the intention of the hook, do not only recognize the star on the scale pan.' Jing Shan Gao (徑山杲, a person's name) also said: 'Linji's (臨濟, a person's name) views are biased.'

。果然祇具一隻眼。山僧昨抵昌國訪諸官寮。從東過西。從西過東。波波挈挈。竟日祇在途中。且如何說個不離家舍。此日歸來山門頭。合掌佛殿里燒香。穿僧堂。入廚庫。總是自家屋舍。又如何說個不離途中。衲僧家祇要據實而論。若不據實而論。謂之脫空謾語漢。怎受人天供養。隆教與么告報。也是小脫空。且平實一句作么生道。從來不唱脫空歌。把火燒山拾田螺。白榔樹梢魚扇子。急水灘頭鳥作窠。好大哥。以拂子擊禪床一下。　平陽忞云。臨濟大師話墮了也。還有檢點得出者么。若也檢點得出。許你與伊同參。合受人天供養。如或未然。喝一喝云。莫把是非來辨我。浮生穿鑿不相干。　理安問云。一不作。二不休。　晦曇承云。貪他一粒米。失卻半年糧。

霹靂未收聲。閃電不留影。三更月到窗。半夜驢覷井。快騎駿馬驟高樓。一塵不動須彌頂。(最庵印)

無端亦學寫焉烏。誰要人天供養乎。幸是風顛人不在。飯床推倒笑狂驢。(覺浪盛)

不屬陰陽生造得。那從地上論根苗。無須鎖。兩頭搖。落魄風流格外標。(平陽忞)

秦山楚水兩悠悠。任意何如不繫舟。還似無私空界月。萬邦同秉一輪秋。(至善得)

臨濟因僧問如何是三眼國土。師曰我共汝入凈妙國土中。著清凈

【現代漢語翻譯】 現代漢語譯本： 的確只有一隻眼。我昨天到昌國拜訪各位官員，從東到西，從西到東，忙忙碌碌，整天都在路上。那麼，如何說個不離家舍呢？今天回到山門，在佛殿里合掌燒香，穿過僧堂，進入廚房，一切都是自己的屋舍。又如何說個不離途中呢？我們出家人只要據實而論，如果不據實而論，就成了空口說白話的人，怎能接受人天供養？隆教這樣報告，也是小小的空話。那麼，平實的一句該怎麼說呢？從來不唱空話歌，放火燒山去撿田螺。白榔樹梢掛著魚扇子，湍急的河灘上鳥兒築巢。好大哥！（用拂子擊禪床一下） 平陽忞說：臨濟大師的話說漏了！還有誰能檢查出來嗎？如果能檢查出來，就允許你和他一同參禪，合該接受人天供養。如果不能，喝一聲說：不要用是非來辨別我，浮生穿鑿與我不相干。 理安問：一不做，二不休。 晦曇回答：貪圖一粒米，失去半年糧。

霹靂已經停止了聲音，閃電沒有留下影子。三更時分月光照到窗戶，半夜裡驢子窺視井。快馬加鞭登上高樓，一塵不染的須彌山頂。（最庵印）

無緣無故也學著寫烏鴉字，誰要人天供養呢？幸好我這個瘋癲之人不在意，把飯桌推倒，像頭狂驢一樣大笑。（覺浪盛）

不是陰陽所能創造的，又怎麼能從地上論根苗呢？無需鎖鏈，兩頭搖擺。落魄風流，格外不同。（平陽忞）

秦山楚水，多麼悠長。任意東西，如同不繫之舟。還像那無私的天上月亮，萬國共同擁有這一輪秋色。（至善得）

臨濟禪師因為有僧人問什麼是三眼國土，禪師說：我和你進入清凈美妙的國土中，穿著清凈的衣服，說著清凈的話，從佛身出生，進入佛境界中。

【English Translation】 English version: Indeed, it only has one eye. Yesterday, this mountain monk visited the officials in Changguo, going from east to west, and from west to east, busily bustling about, spending the whole day on the road. So, how can one speak of not leaving home? Today, returning to the mountain gate, I join my palms and burn incense in the Buddha hall, pass through the monks' hall, and enter the kitchen; everything is my own house. How then can one speak of not leaving the road? We monks only need to speak according to the facts. If we don't speak according to the facts, we become those who speak empty words, how can we receive the offerings of humans and gods? Longjiao's report like that is also a small empty talk. So, how should a plain and truthful sentence be spoken? I never sing empty songs, I burn the mountain to pick snails. A fish fan hangs on the tip of a white betel nut tree, and birds build nests on the rapid riverbank. Good brother! (Strikes the Zen bed with the whisk) Pingyang Min said: Master Linji's words have slipped! Is there anyone who can examine them? If you can examine them, you are allowed to participate in Zen with him and deserve to receive the offerings of humans and gods. If not, shout and say: Don't use right and wrong to judge me, worldly speculations have nothing to do with me. Li'an asked: If you don't do it, don't stop. Huitan replied: Greedy for a grain of rice, you lose half a year's grain.

The thunder has stopped its sound, the lightning leaves no shadow. At the third watch, the moonlight reaches the window, and in the middle of the night, the donkey peeks into the well. Quickly ride a fine horse up a tall building, the dustless summit of Mount Sumeru. (Zui'an Yin)

For no reason, I also learn to write crow characters, who wants the offerings of humans and gods? Fortunately, this crazy person doesn't care, pushing over the dining table and laughing like a mad donkey. (Juelang Sheng)

It is not created by yin and yang, so how can you discuss its roots from the ground? No need for chains, swaying at both ends. Unrestrained and unconventional, exceptionally unique. (Pingyang Min)

The Qin Mountains and Chu Rivers are so long. Going wherever you please, like an unmoored boat. It is also like the selfless moon in the sky, all nations share the same round autumn. (Zhishan De)

Linji asked a monk, 'What is the land of the three eyes?' The master said, 'I and you enter the pure and wonderful land, wearing pure clothes, speaking pure words, born from the Buddha's body, and entering the Buddha's realm.'

衣。說法身佛。又入無差別國土中。著無差別衣。說報身佛。又入解脫國土中。著光明衣。說化身佛。

法身報身化身。咄哉魍魎妖精。三眼國中逢著。笑教無位真人。(徑山杲)

臨濟示眾。我有時一喝如金剛王寶劍。有時一喝如踞地獅子。有時一喝如探竿影草。有時一喝不作一喝用。作么生會。僧擬議。師便喝。

天寧琦喝一喝云。且道者一喝落在甚麼處。為復是金剛王寶劍。為復是踞地獅子。為復是探竿影草。為復是一喝不作一喝用。試辨看。若辨不出。報恩與你注破。金剛王劍。目前可驗。擬議不來。墮坑落塹。踞地獅子。直下便是。打破髑髏。拈卻牙齒。探竿影草。好也不好。左手扶起。右手推倒。有時一喝不作喝用。大小臨濟祇管說夢。便與么會。猶欠一喝在。喝一喝。　獅林則云。臨濟一喝不作一喝用。字經三寫烏焉成馬。老僧一喝只作一喝用。臭肉爛鲊賣與要者。有過無過。諸人試定當看。喝一喝。　開先金云。者僧擬議。臨濟便喝。還是金剛王寶劍。還是踞地獅子。還是探竿影草。還是一喝不作一喝用。者里緇素得出。權衡佛祖。號令人天。未為難事。其或未然。更為你指出。喝一喝。

一喝金剛劍用時。寒光爍爍射坤維。語言擬議傷鋒刃。遍界髑髏知不知。(智海融四

【現代漢語翻譯】 在說法身佛（Dharmakaya Buddha，體現絕對真理的佛）時，穿著衣。又進入無差別國土中，穿著無差別衣，說報身佛（Sambhogakaya Buddha，因修行功德而顯現的佛）。又進入解脫國土中，穿著光明衣，說化身佛（Nirmanakaya Buddha，為度化眾生而顯現的佛）。

法身、報身、化身，咄！這些都是魍魎妖精。三眼國中遇到，笑著教導無位真人。（徑山杲）

臨濟（Linji，禪宗大師）向大眾開示：我有時一喝，如金剛王寶劍（Vajra King Sword，比喻斬斷煩惱的智慧）。有時一喝，如踞地獅子（Sitting Lion，比喻威猛不可侵犯）。有時一喝，如探竿影草（Testing the Grass with a Pole，比喻試探對方的深淺）。有時一喝，不作一喝用（A Shout Not Used as a Shout，比喻超越語言文字的境界）。你們怎麼理解？僧人正要思量，臨濟便喝。

天寧琦（Tianning Qi，禪師）喝一聲說：且說這一喝落在什麼地方？是金剛王寶劍？是踞地獅子？是探竿影草？是一喝不作一喝用？試著辨別看看。如果辨別不出，報恩（Baoen，禪師自稱）為你點破。金剛王劍，目前就可以驗證，如果猶豫不決，就會掉入坑裡。踞地獅子，當下就是，打破頭顱，拿掉牙齒。探竿影草，好也不好，左手扶起，右手推倒。有時一喝不作喝用，臨濟大師只是在說夢。就算這樣理解，還欠缺一喝。喝一喝！

獅林則（Shilin Ze，禪師）說：臨濟一喝不作一喝用，文字經過多次抄寫，烏鴉也能變成馬。老僧我一喝只作一喝用，臭肉爛魚賣給需要的人。有過錯還是沒有過錯？各位試著判斷看看。喝一喝！

開先金（Kaixian Jin，禪師）說：這個僧人正要思量，臨濟便喝。是金剛王寶劍？是踞地獅子？是探竿影草？還是一喝不作一喝用？這裡，出家的和在家的如果能夠理解，衡量佛祖，號令人天，也不是難事。如果不能理解，我再為你指出。喝一喝！

一喝如金剛劍，用時寒光閃爍，照耀天地。語言思量就會被劍鋒所傷，遍界骷髏，知道不知道？（智海融四）

【English Translation】 Wearing robes, he preaches the Dharmakaya Buddha (the Buddha embodying absolute truth). Entering the land of non-differentiation, he wears robes of non-differentiation and preaches the Sambhogakaya Buddha (the Buddha manifested through the merits of practice). Entering the land of liberation, he wears robes of light and preaches the Nirmanakaya Buddha (the Buddha manifested to liberate sentient beings).

Dharmakaya, Sambhogakaya, Nirmanakaya! Bah! These are all goblins and demons. Meeting them in the land of the three-eyed, laugh and teach the True Person of No Rank. (Jingshan Gao)

Linji (a Chan master) addressed the assembly: 'Sometimes my shout is like the Vajra King Sword (symbolizing wisdom that cuts through afflictions). Sometimes my shout is like a sitting lion (symbolizing invincibility and majesty). Sometimes my shout is like testing the grass with a pole (symbolizing probing the depth of the other person). Sometimes my shout is not used as a shout (symbolizing a state beyond words and concepts). How do you understand this?' As a monk was about to deliberate, the Master shouted.

Tianning Qi (a Chan master) shouted once and said: 'Tell me, where does this shout land? Is it the Vajra King Sword? Is it the sitting lion? Is it testing the grass with a pole? Is it a shout not used as a shout? Try to discern it. If you cannot discern it, Baoen (the Chan master referring to himself) will explain it for you. The Vajra King Sword can be verified right now; hesitation will cause you to fall into a pit. The sitting lion is right here, breaking skulls and removing teeth. Testing the grass with a pole, is it good or not good? The left hand lifts it up, the right hand pushes it down. Sometimes a shout is not used as a shout; Great Master Linji is just dreaming. Even if you understand it this way, you still owe a shout. Shout!'

Shilin Ze (a Chan master) said: 'Linji's shout not used as a shout, after being copied many times, a crow can become a horse. This old monk's shout is only used as a shout, selling rotten meat and fish to those who want it. Is there fault or no fault? Everyone, try to judge. Shout!'

Kaixian Jin (a Chan master) said: 'This monk was about to deliberate, and Linji shouted. Is it the Vajra King Sword? Is it the sitting lion? Is it testing the grass with a pole? Or is it a shout not used as a shout? Here, if the monks and laypeople can understand, measuring the Buddhas and Patriarchs, and commanding humans and gods, is not difficult. If you cannot understand, I will point it out for you again. Shout!'

A shout like the Vajra Sword, when used, its cold light shines, illuminating the universe. Language and deliberation will be wounded by the sword's edge; the skulls throughout the world, do they know or not? (Zhihai Rongsi)

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一喝金毛輕踞地。檀林襲襲香風起。雖然爪距不曾施。萬里妖狐皆遠避。

一喝將為探竿草。南北東西無不到。短長輕重定錙銖。平地茫茫須靠倒。

一喝不作一喝用。三世古今無別共。落花三月睡初醒。碧眼黃頭皆作夢。

小廝兒偏愛弄嬌。絲毫不掛赤條條。劣獅觔斗重翻躑。拶得蟾蜍下碧霄。(中峰本)

金剛寶劍倚天寒。喝下分明邪正看。擬議直教心膽喪。鋒铓才犯髑髏干。(磬山修四)

金毛踞地露全威。哮㖃從他百獸危。電卷風馳山嶽裂。管教聲動震如雷。

探竿影草露鋒𨦵。真偽何曾得掩藏。喝里如同明鏡現。自分妍丑見乖張。

一喝全收萬喝宗。幾人悟得到心空。諸方錯有商量者。莫待臨機落下風。

同時照用不同裁。變態風雲倏闔開。石火光中才擬議。鐵輪早已驀頭來。(木陳忞)

金剛王劍。八面神光。如大焰爐。蚊蚋不藏。佛魔同斬。運之則昌。擬犯其鋒。遂喝云。是什麼所在。和聲便打。(潭吉忍四)

踞地獅子。有殺有活。靜若淵泉。動排山嶽。爪牙才張。飛潛魄落。足下無私兮似危而安。龍象蹴蹋兮非驢所堪。豎拂子云。見么。便喝。

探竿影草。從上眼目。海北天南。鷹擊電燭。三千里外。不失正鵠。

【現代漢語翻譯】 現代漢語譯本 一聲棒喝，金毛獅子輕輕地蹲踞在地。檀木林中習習香風吹起。雖然獅子的爪子和牙齒沒有施展出來，但萬里的妖狐都遠遠地避開了。

一聲棒喝，就像用探竿來試探水深淺，無論南北東西，沒有不到達的地方。長短輕重都要仔細衡量，茫茫大地上必須依靠它來辨別方向。

一聲棒喝，不是當作一聲棒喝來用。過去、現在、未來，三世古今沒有分別，共同存在。如同三月落花時節，剛剛從睡夢中醒來，碧眼黃頭髮的人都還在做夢。

小孩子特別喜歡撒嬌。一絲一毫的牽掛都沒有，赤裸裸的。劣等的獅子翻跟頭，反覆折騰，也要把蟾蜍逼到碧霄之外。（中峰本）

金剛寶劍倚靠著天，寒光閃爍。一聲棒喝之下，邪正分明地顯現出來。如果猶豫不決，就會嚇得心驚膽戰。鋒芒稍微觸犯，就會傷到頭骨。（磬山修四）

金毛獅子蹲踞在地，顯露出全部的威風。怒吼咆哮，讓各種野獸都感到危險。像閃電一樣迅速，像狂風一樣猛烈，山嶽都會被震裂。保證這一聲巨響，震動得像雷鳴一樣。

用探竿試水，用草來測風向，顯露出鋒芒。真假好壞，怎麼能夠掩藏得住呢？一聲棒喝如同明鏡一樣，照出各自的美醜，顯現出差異和錯誤。

一聲棒喝，完全收攝了萬千棒喝的宗旨。有幾個人能夠領悟到心空的狀態呢？各處如果有妄加猜測的人，不要等到臨機應變時才落下風。

同時照見和運用，但裁斷卻不相同。變化的風雲，忽然合攏又忽然打開。在石火電光之間稍微一猶豫，鐵輪就已經當頭壓下來了。（木陳忞）

金剛王的寶劍，八面都閃耀著神光。像巨大的火焰爐一樣，蚊子和蟲子都無法藏身。佛和魔都可以斬斷，運用它就會昌盛。如果想要觸犯它的鋒芒，於是就喝道：『是什麼所在？』如果應聲，就立刻打下去。（潭吉忍四）

蹲踞在地的獅子，有殺也有活。靜的時候像深淵一樣，動的時候像推倒山嶽一樣。爪牙才剛剛張開，飛禽走獸的魂魄都嚇得掉落。腳下無私，看似危險卻很安全。龍象的踩踏，不是驢子所能承受的。豎起拂塵說：『看見了嗎？』隨即棒喝。

用探竿試水，用草測風向，這是從上而來的眼力。無論海北天南，都像老鷹捕食一樣迅速，像閃電一樣明亮。即使在三千里之外，也不會失去目標。

【English Translation】 English version A single shout, the golden-haired lion gently crouches on the ground. In the sandalwood forest, a fragrant breeze arises. Although claws and fangs are not displayed, myriad demon foxes flee far away.

A single shout is like using a probing pole to test the depth of water, reaching everywhere, north, south, east, and west. Length, weight, and importance are carefully measured, and on the vast land, one must rely on it to discern direction.

A single shout is not used as a single shout. Past, present, and future, the three times and antiquity are not separate, existing together. Like the falling flowers in the third month, just awakened from sleep, blue-eyed and yellow-haired people are still dreaming.

Little children especially love to be spoiled. Without a trace of attachment, completely naked. An inferior lion somersaults and tosses repeatedly, forcing the toad beyond the azure sky. (Zhongfeng's version)

The Vajra sword leans against the sky, its cold light gleaming. With a single shout, right and wrong are clearly revealed. If one hesitates, one's heart and courage will be lost. A slight offense against its sharpness will injure the skull. (Qingshan Xiu's version)

The golden-haired lion crouches on the ground, revealing its full power. Its roar terrifies all beasts. Like lightning and wind, it is swift and fierce, splitting mountains and peaks. Assuredly, this loud sound will shake like thunder.

Using a pole to probe water, using grass to test the wind, revealing sharpness. How can truth and falsehood be concealed? A single shout is like a clear mirror, reflecting each one's beauty and ugliness, revealing differences and errors.

A single shout completely encompasses the essence of myriad shouts. How many people can realize the state of emptiness of mind? If there are those who speculate wildly, do not wait until the moment of action to be at a disadvantage.

Simultaneously illuminating and employing, but the judgment is different. The changing clouds suddenly close and suddenly open. With the slightest hesitation in the flash of lightning, the iron wheel has already come crashing down. (Mu Chen Min's version)

The Vajra King's sword, shining with divine light on all eight sides. Like a huge furnace of flames, mosquitoes and insects cannot hide. Both Buddhas and demons can be cut down; using it brings prosperity. If one tries to offend its sharpness, then shout: 'What is this place?' If there is a response, strike immediately. (Tan Ji Ren's version)

The lion crouching on the ground, there is killing and there is life. When still, it is like a deep abyss; when moving, it is like toppling mountains. As soon as its claws and fangs open, the souls of birds and beasts are frightened and fall. Its impartiality is like danger yet safe. The trampling of dragons and elephants is not something a donkey can bear. Raising the whisk, he says, 'Do you see it?' Then shouts.

Using a pole to probe water, using grass to test the wind, this is the eye of those above. Whether north of the sea or south of the sky, it is as swift as an eagle catching its prey, as bright as lightning. Even three thousand miles away, it will not lose its target.

懷瓊握玉底切忌將來。宅破家亡底何妨構得。乃喚云阇黎。僧回首。遽云。過。

一喝不作一喝用。佛眼窺之絕纖縫。正使狼煙繞戶飛。羽扇綸巾自弦誦。且道憑個什麼道理。卓拄杖三下。

臨濟一日拈胡餅示洛浦曰。萬種千般不離者個。其理不二。浦曰如何不二之理。師再拈起胡餅示之。浦曰恁么則萬種千般也。師曰屙尿見解。浦曰羅公照鏡。

溈山喆云。臨濟便風掛帆。洛浦鼓棹揚波。然雖如是。臨濟門下則得。溈山門則不得。

臨濟示眾。大凡演唱宗乘。一句中須具三玄。一玄門須具三要。有權有實。有照有用。諸人作么生會。

磬山修拈拄杖云。諸人還識得者一句么。卓一下。喝一喝。要會三玄么。以拄杖點空作𠁼。喝一喝。要會三要麼。以拄杖于空中畫<X66p0416_01.gif。喝一喝。擲下拄杖。

第一玄。照用一時全。七星光燦爛。萬里絕人煙。(汾陽昭七)

第二玄。鉤錐利更尖。擬議穿腮過。裂面倚雙肩。

第三玄。妙用具方圓。隨機明理事。萬法體中全。

第一要。根境俱忘絕朕兆。山崩海竭灑飄塵。蕩盡乾坤始為妙。

第二要。鉤錐察辨呈巧妙。縱去奪來掣電機。透匣七星光晃耀。

【現代漢語翻譯】 現代漢語譯本： 懷裡揣著美玉，最忌諱的是將來被發現。房屋破敗，家庭衰亡，又何妨重新構建呢？於是叫了一聲云阇黎（雲遊僧人）。僧人回頭。臨濟禪師立刻說：『過！』 一聲棒喝不當作一聲棒喝來用。佛眼觀察也找不到一絲縫隙。即使戰火紛飛，包圍了家門，也能像諸葛亮一樣搖著羽扇，戴著綸巾，從容地吟誦。那麼，憑的是什麼道理呢？』用拄杖敲擊地面三下。 臨濟禪師有一天拿起一個胡餅，向洛浦禪師展示，說：『萬種千般變化，都離不開這個（胡餅）。』這個道理是不二的。洛浦禪師問：『如何是不二的道理？』臨濟禪師再次拿起胡餅向他展示。洛浦禪師說：『如果這樣，那麼萬種千般都是它了。』臨濟禪師說：『這是屙尿一樣的見解。』洛浦禪師說：『就像羅公照鏡子一樣。』 溈山喆（溈山靈佑的弟子）說：『臨濟禪師好比順風掛帆，洛浦禪師好比搖槳揚波。』雖然如此，這種做法在臨濟門下可以，在溈山門下卻不行。 臨濟禪師向大眾開示：『大凡演說宗乘，一句話中必須具備三玄，一玄門中必須具備三要。有權巧，有真實，有觀照，有作用。各位，你們怎麼理解？』 磬山修禪師拿起拄杖說：『各位還認識這句話嗎？』敲擊一下。喝一聲。『想要領會三玄嗎？』用拄杖在空中點畫。喝一聲。『想要領會三要嗎？』用拄杖在空中畫圈。喝一聲。扔下拄杖。 第一玄，觀照和作用一時全部顯現。七星的光芒燦爛奪目，萬里之內渺無人煙。（汾陽昭七） 第二玄，鉤和錐更加鋒利尖銳。稍有擬議，就會被刺穿臉頰，撕裂面容，肩負重擔。 第三玄，奇妙的作用具備方圓的特性。隨機應變，明白事理，萬法都在本體之中圓滿。 第一要，根和境全部忘卻，沒有絲毫痕跡。山崩海竭，揚起微塵，蕩盡乾坤，才算玄妙。 第二要，用鉤和錐來觀察辨別，呈現巧妙之處。縱放收奪，如同閃電一般，穿透匣子的七星劍，光芒閃耀。

【English Translation】 English version: Holding jade in your bosom, what is most taboo is being discovered in the future. What harm is there in rebuilding a broken house and a ruined family? Then he called out, 'Cloud Dharma Master' (wandering monk). The monk turned his head. Linji immediately said, 'Pass!' A shout is not used as a shout. Even the Buddha's eye cannot find a single seam. Even if the flames of war surround the house, one can still wave a feather fan and wear a turban, reciting calmly like Zhuge Liang. Then, what principle does it rely on?' He struck the ground three times with his staff. One day, Linji held up a sesame cake and showed it to Luopu, saying, 'The myriad changes cannot be separated from this (sesame cake).' This principle is non-dual. Luopu asked, 'What is the principle of non-duality?' Linji held up the sesame cake again and showed it to him. Luopu said, 'If that's the case, then all the myriad changes are it.' Linji said, 'That's a piss-like understanding.' Luopu said, 'It's like Lord Luo looking in a mirror.' Weishan Zhe (disciple of Weishan Lingyou) said, 'Linji is like hoisting a sail in the wind, and Luopu is like rowing a boat and stirring up waves.' Even so, this approach is acceptable under Linji's school, but not under Weishan's school. Linji addressed the assembly, 'Whenever expounding the teachings, one sentence must contain three mysteries, and one mystery must contain three essentials. There is expediency, there is truth, there is contemplation, and there is function. Everyone, how do you understand this?' Qingshan Xiu held up his staff and said, 'Does everyone recognize this sentence?' He struck once. He shouted once. 'Do you want to understand the three mysteries?' He pointed in the air with his staff. He shouted once. 'Do you want to understand the three essentials?' He drew a circle in the air with his staff. He shouted once. He threw down his staff. The first mystery: contemplation and function are all manifested at once. The light of the seven stars is brilliant, and there is no one for ten thousand miles. (Fen Yang Zhao Qi) The second mystery: the hook and awl are even sharper. If there is any deliberation, it will pierce the cheek, tear the face, and bear a heavy burden. The third mystery: the wonderful function possesses the characteristics of squareness and roundness. Adapt to circumstances, understand principles, and all dharmas are complete within the essence. The first essential: forget all roots and objects, without the slightest trace. Mountains collapse and seas dry up, raising dust, sweeping away the universe, only then is it wonderful. The second essential: use hooks and awls to observe and discern, presenting ingenuity. Releasing and seizing, like lightning, the seven-star sword that pierces the box shines brightly.

第三要。不用鉤錐並下釣。臨機一曲楚歌聲。聞者悉皆忘返照。

三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。

第一玄。三世諸佛擬何宣。垂慈夢裡生輕薄。端坐還成落斷邊。(慈明圓三)

第二玄。靈利衲僧眼未明。石火電光猶是鈍。揚眉瞚目涉關津。

第三玄。萬象森羅宇宙寬。雲散洞空山嶽靜。落花流水滿長川。

句中難透是三玄。一句該通空劫前。臨濟命根元不斷。一條紅線手中牽。(竹庵圭)

第一玄。一字不加畫。分明是個賊。咄咄咄。咄處且最毒。(磬山修六)

第二玄。快手何曾先。攃沙並攃土。露露露。露出娘生褲。

第三玄。一曲江村岸。風月隨時看。收收收。收去箇中流。

第一要。驀地忽一笑。笑倒須菩提。攙起迦葉老。

第二要。袖裡個金圈。拈出是莖草。瞚目牛吞了。

第三要。伸縮誰能照。隻手握雙拳。打得虛空叫。

春曉黃鶯叫翠微。遊人陌上蹋歌歸。紙錢縷縷堆寒食。遍野青氈古墓碑。(語風信)

大機大用絕商量。信有白拈巧異常。影草形旗瞞佛祖。蟭螟眼欲繡鴛鴦。字成蒼頡天宜泣。書出龍威國豈昌。一喝四溟曾倒決。果然滅卻瞎驢旁。(平陽忞)

老

【現代漢語翻譯】 現代漢語譯本 第三要。不用鉤錐並下釣。臨機一曲楚歌聲。聞者悉皆忘返照。

三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。

第一玄。三世諸佛擬何宣。垂慈夢裡生輕薄。端坐還成落斷邊。(慈明圓三)

第二玄。靈利衲僧眼未明。石火電光猶是鈍。揚眉瞚目涉關津。

第三玄。萬象森羅宇宙寬。雲散洞空山嶽靜。落花流水滿長川。

句中難透是三玄。一句該通空劫前。臨濟(Linji)命根元不斷。一條紅線手中牽。(竹庵圭)

第一玄。一字不加畫。分明是個賊。咄咄咄。咄處且最毒。(磬山修六)

第二玄。快手何曾先。攃沙並攃土。露露露。露出娘生褲。

第三玄。一曲江村岸。風月隨時看。收收收。收去箇中流。

第一要。驀地忽一笑。笑倒須菩提(Subhuti)。攙起迦葉(Kasyapa)老。

第二要。袖裡個金圈。拈出是莖草。瞚目牛吞了。

第三要。伸縮誰能照。隻手握雙拳。打得虛空叫。

春曉黃鶯叫翠微。遊人陌上蹋歌歸。紙錢縷縷堆寒食。遍野青氈古墓碑。(語風信)

大機大用絕商量。信有白拈巧異常。影草形旗瞞佛祖。蟭螟眼欲繡鴛鴦。字成蒼頡天宜泣。書出龍威國豈昌。一喝四溟曾倒決。果然滅卻瞎驢旁。(平陽忞)

老

【English Translation】 English version The third essential: Do not use hooks or fishing lines. At the opportune moment, sing a Chu song. Those who hear it will all forget to turn back.

The three mysteries and three essentials are difficult to separate. Understanding the meaning and forgetting the words makes the Way easily accessible. One clear sentence encompasses all phenomena. On the ninth day of the ninth month, the chrysanthemums are fresh.

The first mystery: How do the Buddhas of the three worlds intend to proclaim it? Showing compassion, they lightly arise in dreams. Sitting upright, they still end up falling into broken edges. (Ciming Yuan San)

The second mystery: The sharp-witted monk's eyes are not yet clear. Even a spark of flint or a flash of lightning is still dull. Raising an eyebrow or blinking an eye involves crossing a border pass.

The third mystery: The myriad phenomena are vast, and the universe is wide. Clouds disperse, the cave is empty, and the mountains are still. Fallen flowers and flowing water fill the long river.

The difficulty in penetrating the sentences lies in the three mysteries. One sentence encompasses everything before the eons. Linji's (臨濟) lifeline is never cut off. A red thread is held in the hand. (Zhu'an Gui)

The first mystery: Not adding a single stroke. Clearly, it is a thief. Tut, tut, tut. The tut is the most poisonous. (Qingshan Xiu Liu)

The second mystery: A quick hand has never been first. Rubbing sand and rubbing dirt. Exposed, exposed, exposed. Exposing the mother's birth pants.

The third mystery: A song on the river village shore. The wind and moon are watched at any time. Collect, collect, collect. Collect the one in the middle of the stream.

The first essential: Suddenly, a burst of laughter. Laughing, Subhuti (須菩提) falls over. Helping old Kasyapa (迦葉) up.

The second essential: A golden ring in the sleeve. Picking it out, it is a blade of grass. In the blink of an eye, the cow swallows it.

The third essential: Who can see the stretching and shrinking? With one hand, clenching both fists. Striking, making the void scream.

In the spring dawn, the yellow orioles sing in the emerald green. Tourists tread and sing on the road home. Paper money is piled up for the Cold Food Festival. Green felt covers ancient tombstones across the fields. (Yu Feng Xin)

Great function and great use are beyond deliberation. Believe that there is an extraordinary skill in picking up things for free. Shadow grass and shaped flags deceive the Buddhas. The gnat's eye wants to embroider mandarin ducks. The characters formed by Cangjie (蒼頡) should make the heavens weep. The book brings forth dragon威, so the country will prosper. One shout once overturned the four seas. Indeed, the blind donkey beside it was destroyed. (Pingyang Min)

Old

儂不識書。錯讀巳已己。去問太大人。答我渠似你。(顯聖澄)

第一玄。軒轅未舉辨□□□□□□火里鬥。撞破青天作兩邊。(天笠珍六)

第二玄。百花影里飏金鞭。縱使驊騮能逐電。玉蹄紅線兩頭牽。

第三玄。毗目仙人五眼圓。拾得路旁斷貫索。九十六圈一串穿。

第一要。吸盡西江向汝道。賺他雙耳至今聾。尾上雷轟開頂竅。

第二要。明暗雙關輕落草。相逢未會末後機。祇得低頭歸去好。

第三要。混沌死時多鑿竅。糟團飯塊囫圇吞。背後白拈撫掌笑。

陷虎機中老大蟲。眼光落盡聚呼風。一毛涌出團圞月。海上珊瑚樹樹紅。(潭吉忍)

行船走馬命三分。雨露風晴不可聞。歸到故山驚刺眼。拖泥新婦洗長裙。(漢關喻)

宗鑒法林卷二十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十二

集云堂　編

大鑒下五世

臨濟因半夏上黃檗山。見檗看經次。師曰我將謂它是個人。元來祇是個按黑豆底老和尚。住數日便辭去。檗曰。汝破夏來。何不終夏去。師曰義玄暫來禮拜和尚。檗便打趁令去。師行數里。疑此事卻回終夏。夏后辭黃檗。檗問甚處去。師曰不是河南便歸河北。檗拈棒。師

【現代漢語翻譯】 現代漢語譯本： 『儂不識書。錯讀巳已己。去問太大人。答我渠似你。』(顯聖澄) 你不認識字，錯誤地讀了『巳』(sì，地支的第六位)、『已』(yǐ，已經)和『己』(jǐ，自己)。你去問太大人，他回答我說他和你一樣。

『第一玄。軒轅未舉辨□□□□□□火里鬥。撞破青天作兩邊。』(天笠珍六) 第一玄妙。軒轅(Xuānyuán，指黃帝)還未開始辨別，（內容缺失）在火里爭鬥，撞破青天分成兩邊。

『第二玄。百花影里飏金鞭。縱使驊騮能逐電。玉蹄紅線兩頭牽。』 第二玄妙。百花盛開的景象中揮舞著金鞭。即使是駿馬能夠追逐閃電，也需要用玉蹄和紅線在兩頭牽引。

『第三玄。毗目仙人五眼圓。拾得路旁斷貫索。九十六圈一串穿。』 第三玄妙。毗目仙人(Pímù xiānrén)的五隻眼睛圓睜。拾起路旁斷裂的繩索，將九十六個圈串成一串。

『第一要。吸盡西江向汝道。賺他雙耳至今聾。尾上雷轟開頂竅。』 第一要義。吸乾西江的水來告訴你。欺騙得他的雙耳至今失聰，尾部響起雷鳴，開啟頭頂的竅穴。

『第二要。明暗雙關輕落草。相逢未會末後機。祇得低頭歸去好。』 第二要義。明裡暗裡雙重含義，輕輕地落在草叢中。相逢卻未能領會最終的玄機，只能低頭回去才好。

『第三要。混沌死時多鑿竅。糟團飯塊囫圇吞。背後白拈撫掌笑。』 第三要義。混沌未開時被鑿開了很多孔竅。像酒糟團飯塊一樣囫圇吞下，背後卻被人輕易拿走，拍手嘲笑。

『陷虎機中老大蟲。眼光落盡聚呼風。一毛涌出團圞月。海上珊瑚樹樹紅。』(潭吉忍) 在陷阱老虎的機關中，有一隻老蟲。眼光消失殆盡，聚集起來呼喚風。一根毛孔涌現出圓圓的月亮，海上的珊瑚樹樹都紅了。

『行船走馬命三分。雨露風晴不可聞。歸到故山驚刺眼。拖泥新婦洗長裙。』(漢關喻) 行船跑馬，性命只有三分把握。風雨晴朗都難以預料。回到故鄉山林，景象令人震驚刺眼，拖著泥的新媳婦正在清洗長裙。

宗鑒法林卷二十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十二

集云堂　編

大鑒下五世

臨濟(Línjì)因為半夏的緣故上了黃檗山(Huángbò shān)。見到黃檗(Huángbò)正在看經。臨濟說：『我以為他是個了不起的人，原來只是個按著黑豆的老和尚。』住了幾天就告辭離去。黃檗說：『你破夏而來，為何不在這裡過完夏天再走？』臨濟說：『義玄(Yìxuán，臨濟的法名)只是暫時來拜見和尚。』黃檗便打他，趕他走。臨濟走了幾里路，懷疑這件事，又回來過完夏天。夏天過後，臨濟向黃檗告辭。黃檗問：『你要到哪裡去？』臨濟說：『不是回河南(Hénán)就回河北(Héběi)。』黃檗拿起棒子，臨濟...

English version: 『You don't recognize characters. You misread 『巳』(sì, the 6th of the Earthly Branches), 『已』(yǐ, already), and 『己』(jǐ, oneself). Go ask the Tai Daren (Tài dàrén, a respectful title), he'll answer that he's just like you.』 (Xiansheng Cheng) You don't know how to read, misreading 'si', 'yi', and 'ji'. Go ask the Tai Daren, he'll answer that he's just like you.

『First Mystery. Xuanyuan (Xuānyuán, referring to the Yellow Emperor) hasn't even begun to discern □□□□□□ fighting in the fire. Smashes the blue sky into two sides.』 (Tianli Zhenliu) First Mystery. Before Xuanyuan even began to discern, (content missing) fighting in the fire, smashing the blue sky into two sides.

『Second Mystery. A golden whip is flourished amidst the shadows of a hundred flowers. Even if a fine steed could chase lightning, jade hooves and red threads pull from both ends.』 Second Mystery. A golden whip is flourished amidst the scene of a hundred blooming flowers. Even if a fine steed could chase lightning, it still needs jade hooves and red threads pulling from both ends.

『Third Mystery. The five eyes of the Pimu Immortal (Pímù xiānrén) are round. Picks up a broken string of cash from the roadside. Ninety-six circles strung into one string.』 Third Mystery. The five eyes of the Pimu Immortal are wide open. Picks up a broken string of cash from the roadside, stringing ninety-six circles into one string.

『First Essential. I'll tell you after drinking up the entire West River. Deceiving his ears until they're deaf. Thunder roars at the tail, opening the crown aperture.』 First Essential. I'll tell you after drinking up the entire West River. Deceiving his ears until they're deaf, thunder roars at the tail, opening the crown aperture.

『Second Essential. Obscure and clear double meanings lightly fall into the grass. Meeting but not understanding the final opportunity. One can only lower their head and return.』 Second Essential. Obscure and clear double meanings lightly fall into the grass. Meeting but not understanding the final opportunity, one can only lower their head and return.

『Third Essential. Many apertures were chiseled when chaos died. Swallowing the mash ball and rice lump whole. Behind, someone easily takes it and claps their hands in laughter.』 Third Essential. Many apertures were chiseled when chaos died. Swallowing the mash ball and rice lump whole, behind, someone easily takes it and claps their hands in laughter.

『An old worm in the tiger trap. The light in its eyes fades, gathering to call the wind. A single pore erupts with a round moon. Coral trees on the sea are all red.』 (Tanji Ren) An old worm in the tiger trap. The light in its eyes fades, gathering to call the wind. A single pore erupts with a round moon, coral trees on the sea are all red.

『Sailing a boat and riding a horse, life is only three parts certain. Rain, dew, wind, and clear skies are unpredictable. Returning to the old mountain is shockingly dazzling. A mud-dragging new bride washes her long skirt.』 (Han Guan Yu) Sailing a boat and riding a horse, life is only three parts certain. Rain, dew, wind, and clear skies are unpredictable. Returning to the old mountain is shockingly dazzling, a mud-dragging new bride washes her long skirt.

Zongjian Falin, Volume 21 卍 New Continued Canon, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 22

Compiled by Jiyun Hall

Five Generations Under Dajian

Linji (Línjì) went to Mount Huangbo (Huángbò shān) because of Banxia. He saw Huangbo (Huángbò) reading the scriptures. Linji said, 'I thought he was someone great, but he's just an old monk counting black beans.' After staying for a few days, he bid farewell. Huangbo said, 'You came after the summer retreat began, why not finish the summer here before leaving?' Linji said, 'Yixuan (Yìxuán, Linji's Dharma name) is just temporarily here to pay respects to the monk.' Huangbo then hit him and chased him away. Linji walked a few miles, doubted this matter, and returned to finish the summer. After the summer, Linji bid farewell to Huangbo. Huangbo asked, 'Where are you going?' Linji said, 'If not returning to Henan (Hénán), then returning to Hebei (Héběi).' Huangbo picked up a stick, Linji...

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

約住。遂與一掌。檗呵呵大笑。乃喚侍者將百丈先師禪版拂子來。師召侍者將火來。檗曰。汝但將去。已後坐斷天下人舌頭去在。

溈山問仰山。臨濟莫孤負他黃檗也無。仰云不然。溈云作么生。仰云知恩方解報恩。　焦山體云。賓主歷然。師資道合。輕來重答。不墮常情。分付禪板拂子。貴圖坐卻天下人舌頭。正是憐兒不覺丑。假饒索火燒卻。終不向別處託生。會么。老婆心切呵呵笑。一任旁人說短長。

翀舉全憑好羽翎。箕裘終不振家聲。從他覆雨翻雲手。偷得耕牛過一生。(理安問)

法戰重夸反躑才。八門金鎖應時開。交鋒棒下忘謙遜。贏得嘉聲動地來。(具德禮)

臨濟問座主業何經論。曰百法論。師曰有一人於三乘十二分教明得。有一人於三乘十二分教明不得。是同是別。曰。明得即同。明不得即別。侍者洛浦曰。者里是什麼所在。說同說別。師問浦曰。汝作么生。浦便喝。師送座主回。遂問。適來是汝喝老僧那。曰是。師便打。

廣胤標云。洛浦當時待問是汝喝老僧那。但向道劍去久矣。管教老漢刮目相待。

臨濟因僧問。捉象亦全其力。捉兔亦全其力。未審全個甚麼力。師曰不欺之力。

法眼益別云。不會古人語。

力在如今作用時。情存毫忽便

【現代漢語翻譯】 現代漢語譯本： 約住（約定住下）。於是（臨濟）給（黃檗）一掌。黃檗（Huangbo）呵呵大笑。就叫侍者拿百丈先師（Baizhang）的禪版拂子來。（臨濟）讓侍者拿火來。黃檗（Huangbo）說：『你只管拿去，以後坐斷天下人舌頭去。』 溈山（Weishan）問仰山（Yangshan）：『臨濟（Linji）沒有辜負黃檗（Huangbo）吧？』仰山（Yangshan）說：『不是這樣。』溈山（Weishan）說：『怎麼說？』仰山（Yangshan）說：『知恩才能報恩。』焦山體（Jiaoshan Ti）說：『賓主分明，師徒道合。輕來重答，不落俗套。分付禪板拂子，貴在堵住天下人的嘴。正是憐愛孩子不覺得丑。即使索要火燒掉，終究不會向別處託生。明白嗎？老婆心切呵呵笑，任憑旁人說長道短。』 翀（Chong）說：『全憑好的羽毛，箕裘終究不能振興家聲。任他翻雲覆雨的手段，偷得耕牛過一生。』（理安問） 法戰重在誇耀反擊的才能，八門金鎖應時打開。交鋒棒下忘記謙遜，贏得嘉聲震動大地。（具德禮） 臨濟（Linji）問座主（Zuozhu）研習什麼經論。回答說《百法論》。臨濟（Linji）說：『有一個人對於三乘十二分教（San cheng shi er fen jiao）明白，有一個人對於三乘十二分教（San cheng shi er fen jiao）不明白，是相同還是不同？』回答說：『明白就相同，不明白就不同。』侍者洛浦（Luopu）說：『這裡是什麼地方，說相同說不同？』臨濟（Linji）問洛浦（Luopu）說：『你怎麼樣？』洛浦（Luopu）便喝。臨濟（Linji）送座主（Zuozhu）回去，於是問：『剛才是不是你喝老僧？』回答說：『是。』臨濟（Linji）便打。 廣胤（Guangyin）標云：『洛浦（Luopu）當時如果等待問『是不是你喝老僧？』只要說『劍去久矣』，管教老漢刮目相待。』 臨濟（Linji）因為僧人問：『捉象也用全部的力量，捉兔也用全部的力量，不知道用的是什麼全部的力量？』臨濟（Linji）說：『不欺騙的力量。』 法眼益（Fayan Yi）另外說：『不會古人的話。』 力量在於如今起作用的時候，情意存在於毫髮之間便...

【English Translation】 English version: Agreed to stay. Then (Linji) gave (Huangbo) a slap. Huangbo (Huangbo) laughed heartily. Then he called the attendant to bring the Zen board and whisk of the late Master Baizhang (Baizhang). (Linji) asked the attendant to bring fire. Huangbo (Huangbo) said, 'You just take it, and in the future, you will cut off the tongues of all people in the world.' Weishan (Weishan) asked Yangshan (Yangshan), 'Has Linji (Linji) not let down Huangbo (Huangbo)?' Yangshan (Yangshan) said, 'It's not like that.' Weishan (Weishan) said, 'How so?' Yangshan (Yangshan) said, 'Only by knowing kindness can one repay kindness.' Jiaoshan Ti (Jiaoshan Ti) said, 'Guest and host are distinct, teacher and disciple are in accord. A light coming is answered with a heavy response, not falling into common sentiment. Entrusting the Zen board and whisk is valued for blocking the mouths of all people in the world. It is precisely like loving a child and not noticing their ugliness. Even if asking for fire to burn it, one will ultimately not be reborn elsewhere. Do you understand? The old woman's heart is earnest, laughing heartily, letting others say what they will.' Chong (Chong) said, 'Relying entirely on good feathers, the family tradition will ultimately not be revived. Let him have the means to overturn clouds and rain, stealing a life of plowing oxen.' (Asked by Li'an) The Dharma battle emphasizes boasting of the talent for counterattack, the Eight Gates Golden Lock opens in due time. In the clash of staffs, forgetting humility, winning praise that shakes the earth. (Ju De Li) Linji (Linji) asked the Zuozhu (Zuozhu) what scriptures and treatises he studied. He replied, 'The Treatise on the Hundred Dharmas'. Linji (Linji) said, 'There is one person who understands the Three Vehicles and Twelve Divisions of the Teachings (San cheng shi er fen jiao), and there is one person who does not understand the Three Vehicles and Twelve Divisions of the Teachings (San cheng shi er fen jiao). Are they the same or different?' He replied, 'Understanding is the same, not understanding is different.' The attendant Luopu (Luopu) said, 'What kind of place is this, speaking of same and different?' Linji (Linji) asked Luopu (Luopu), 'What do you do?' Luopu (Luopu) then shouted. Linji (Linji) sent the Zuozhu (Zuozhu) back, and then asked, 'Was it you who shouted at the old monk just now?' He replied, 'Yes.' Linji (Linji) then struck. Guangyin (Guangyin) commented, 'If Luopu (Luopu) had waited at that time to be asked, 'Was it you who shouted at the old monk?' he only needed to say, 'The sword has been gone for a long time,' and he would have made the old man look at him with new eyes.' Linji (Linji), because a monk asked, 'Catching an elephant also uses all its strength, catching a rabbit also uses all its strength, I don't know what all the strength is used for?' Linji (Linji) said, 'The strength of not deceiving.' Fayan Yi (Fayan Yi) separately said, 'Does not understand the words of the ancients.' Strength lies in the moment of action, intention exists in the slightest bit, then...

成欺。誰知修水千峰碧。盡入秋風一瘦藜。(虛堂愚)

臨濟示眾。你要與佛祖不別。但莫外求。你一念清凈心光。是你屋裡法身佛。一念無分別心光。是你屋裡報身佛。一念無差別心光。是你屋裡化身佛。此三種身是你即今目前聽法底人。祇為不向外求。有此功用。

獅林則云。大小臨濟元來是個弄光影底。我當時若見。便與一喝喝住。掀倒禪床。非惟坐斷渠儂舌頭。亦免後代兒孫向光影里作活計。

臨濟示眾。參學人大須仔細。如賓主相見。便有言論往來。或賓看主。或主看賓。或主看主。或賓看賓。山僧所舉皆是辨魔揀異。知其邪正。

蹋斷千溪流水聲。枯筇久荷化成精。倒拈點破衝霄碧。笑侮依巖傍嶺人。(天目琇四)

獨踞孤峰看野火。不留纖草匿狐蹤。饒他有羽點空碧。觸著教伊徹體紅。

日吐東溟月墜西。照曜人間晝夜齊。一般明月無高下。任來任往復何岐。

一條爛索兩人驚。認作靈蛇仔細擒。扯尾拈頭忻共獲。阿誰知有自家珍。

雲水重重蹋故鄉。擎頭戴角驗諸方。垂綸不進竿頭步。滿眼風波沒主張。(理安問四)

獨坐灘頭煙水空。一雙冷眼玩魚龍。珊瑚枝上鉤新月。任爾漫天鼓黑風。

兩道眉毛八字開。知音不用更重栽。相逢

【現代漢語翻譯】 現代漢語譯本： 成欺。誰知道修水千峰如此碧綠，全都融入秋風中，只剩下一根瘦弱的藜杖。（虛堂愚）

臨濟（Linji，禪宗大師）向大眾開示：『你們想要和佛祖沒有差別，只要不向外尋求。你一念清凈的心光，就是你家裡的法身佛（Dharmakaya Buddha，佛的法性之身）。一念沒有分別的心光，就是你家裡的報身佛（Sambhogakaya Buddha，佛的報應之身）。一念沒有差別的心光，就是你家裡的化身佛（Nirmanakaya Buddha，佛的化現之身）。這三種身就是你現在正在聽法的這個人。只因爲不向外尋求，才有這樣的功用。』

獅林則（Shilin Ze，禪師）說：『原來大小臨濟（Linji，禪宗大師）都是在玩弄光影。我當時如果見到，就給他一喝，喝止住他，掀翻他的禪床。不僅要截斷他的舌頭，也要避免後代的子孫在光影里做活計。』

臨濟（Linji，禪宗大師）向大眾開示：『參學的人必須仔細。就像賓客和主人相見，便有言論往來。或者賓客看主人，或者主人看賓客，或者主人看主人，或者賓客看賓客。我所說的這些都是爲了辨別魔和揀擇差異，知道什麼是邪什麼是正。』

踏斷千條溪流的水聲，枯老的竹杖長久以來承荷化成了精靈。倒過來拿著竹杖點破衝向天空的碧霄，笑著輕視那些依靠山巖傍著山嶺的人。（天目琇四）

獨自佔據孤高的山峰觀看野火，不留下一點纖細的草來隱藏狐貍的軌跡。即使他有翅膀能點綴天空的碧藍，碰到我也會讓他全身通紅。

太陽從東海升起，月亮向西邊墜落，照耀人間，白天和夜晚一樣明亮。一般的明月沒有高下之分，任它來來往往又有什麼不同呢？

一條腐爛的繩索讓兩個人驚慌，把它當成靈蛇仔細地抓捕。拉著尾巴拿著頭，高興地一起獲得，誰知道自己家裡就有珍寶呢？

雲水重重地走回故鄉，頂著頭戴著角來驗證各方。垂下釣竿卻不前進竿頭一步，滿眼都是風波，沒有主張。（理安問四）

獨自坐在沙灘上，煙霧和水面一片空曠，用一雙冷眼玩味著魚和龍。在珊瑚枝上鉤取新月，任憑你漫天鼓動黑色的狂風。

兩條眉毛向外撇開，形成八字形。知音相遇，不需要再重新栽培。相逢

【English Translation】 English version: Cheng Qi. Who knows that the thousands of peaks of Xiushui are so green, all integrated into the autumn wind, leaving only a thin藜杖 (lí zhàng, a staff made of藜, a kind of plant). (Xu Tang Yu)

Linji (臨濟, a Chan master) instructed the assembly: 'If you want to be no different from the Buddhas, just don't seek externally. Your one thought of pure mind-light is the Dharmakaya Buddha (法身佛, Buddha's Dharma body) in your house. One thought of non-discriminating mind-light is the Sambhogakaya Buddha (報身佛, Buddha's reward body) in your house. One thought of non-differentiated mind-light is the Nirmanakaya Buddha (化身佛, Buddha's transformation body) in your house. These three bodies are the very person who is listening to the Dharma right now. It is only because you do not seek externally that you have this function.'

Shilin Ze (獅林則, a Chan master) said: 'It turns out that both big and small Linji (臨濟, a Chan master) are playing with light and shadows. If I had seen him at that time, I would have given him a shout, stopped him, and overturned his meditation bed. Not only would I have cut off his tongue, but I would also have prevented future generations from making a living in light and shadows.'

Linji (臨濟, a Chan master) instructed the assembly: 'Those who study must be careful. Just like when guests and hosts meet, there will be discussions back and forth. Either the guest looks at the host, or the host looks at the guest, or the host looks at the host, or the guest looks at the guest. What I have mentioned are all for distinguishing demons and selecting differences, knowing what is evil and what is right.'

Trampling and breaking the sound of water in a thousand streams, the withered bamboo staff has long been bearing and transforming into a spirit. Holding the bamboo staff upside down, it pierces the blue sky, laughing and despising those who lean on the rocks and rely on the ridges. (Tianmu Xiu Si)

Sitting alone on a solitary peak watching the wildfire, not leaving a single blade of grass to hide the fox's tracks. Even if it has wings to adorn the blue of the sky, touching me will make it completely red.

The sun rises from the Eastern Sea, and the moon falls to the west, illuminating the human world, making day and night equally bright. The ordinary moon has no high or low, so what difference does it make whether it comes or goes?

A rotten rope frightens two people, who carefully capture it as a spiritual snake. Pulling the tail and holding the head, they rejoice together in their capture, but who knows that they have treasure in their own home?

Walking back to my hometown through layers of clouds and water, bearing horns on my head to verify all directions. Lowering the fishing line but not advancing a step on the pole, my eyes are full of wind and waves, without a master. (Li An Wen Si)

Sitting alone on the beach, the smoke and water are empty, with a pair of cold eyes playing with fish and dragons. Hooking the new moon on a coral branch, let the black wind beat across the sky.

Two eyebrows spread out in the shape of the character eight (八). A kindred spirit does not need to be replanted. Meeting

識得分明句。今古無私絕點埃。

證龜成鱉亦何堪。弄影迷頭病一般。祇把祖師親的旨。隔簾胡亂向人譚。

古岸泊漁舟。纜繩無心繫。蓑衣和月披。不怕多風雨。(理安問又四)

遨遊湖海廣。煙水欲迷人。不戀溪山色。風光越較新。

說食終不飽。靠人難得老。泥水自不分。莫怨歸途杳。

眼底乾坤靜。掌中日月明。銅頭鐵額漢。到此劃時擒。

踏斷雲根跨古基。丈夫意氣恣施為。龍門躍過歸來晚。相看橫拖兩道眉。(天章玉四)

才把蓬門通一線。白雲放出卷青山。爛繩一串方來眼。賺殺三千里往還。

赫耀靈符肘后懸。旗槍大布各爭先。一回蹋倒毬門路。忍氣吞聲不展拳。

草鞋幾處滯雲霞。矯首千峰錯認家。未契懷來呈懵袋。斷藜根搭破袈裟。

猛虎穴中頻奪子。驪龍頷下慣披鱗。天生伎倆多奇怪。斬將搴旗總出神。(雪谷永四)

不施寸鐵據當陽。賊馬騎來更奪槍。任爾三頭並六臂。望風誰不豎旗降。

唐堯虞舜兩相逢。千古同欽揖讓風。三略六韜無用地。何須款款羨英雄。

拾將魚目作明珠。祇為從來眼力無。猶向人前高索價。旁觀誰不發軒渠。

臨濟到鳳林。林曰有事相借問得么。師曰何得剜肉作瘡。林曰

【現代漢語翻譯】 現代漢語譯本： 若能清晰地辨識明白，就會發現自古至今，真理之中沒有絲毫塵埃。

即使證悟到如烏龜變成鱉，又能如何？執迷於虛幻的影子，和迷失方向一樣可悲。只是把祖師親自傳授的真諦，隔著簾子胡亂地向人談論。

古老的河岸邊停泊著漁船，系船的纜繩隨意而系。漁夫披著蓑衣，與月光相伴，不怕風雨的侵襲。

在廣闊的湖海中自由遨遊，煙波浩渺，景色迷人。不留戀于眼前的溪山景色，因為更美的風光還在前方。

只是空談食物，終究不能飽腹；依靠別人，難以安度晚年。泥和水本來就應該自然地混合在一起，不要抱怨歸途的遙遠。

眼中所見的世界一片寂靜，手掌中日月的光輝清晰明亮。即使是銅頭鐵額的勇士，到這裡也要被立刻擒獲。

踏斷云的根基，跨越古老的基石，大丈夫的意氣可以盡情施展。躍過龍門后歸來已晚，互相看著，兩條眉毛橫在臉上。

剛剛把簡陋的柴門打開一條縫隙，白雲便被放出來，捲走了青山。一串腐爛的繩子才進入眼簾，白白地讓人奔波了三千里。

閃耀的靈符懸掛在肘后，旗幟和長槍，大布各自爭先。一次又一次地踢倒球門的道路，只能忍氣吞聲，無法施展拳腳。

草鞋在多處被雲霞阻滯，抬頭仰望千峰，錯誤地把它們當成了家。還沒有領會懷來的真意，就拿出了裝糊塗的口袋，斷裂的藜杖根磨破了袈裟。

經常在猛虎的洞穴中奪取幼崽，習慣於在驪龍（傳說中的黑龍）的下巴下披著鱗片。天生的本領非常奇特，斬將奪旗總是出神入化。

不使用寸鐵，佔據當陽（地名）。敵人的戰馬騎來，反而被奪走了槍。任憑你有三頭六臂，看到這種陣勢，誰不舉旗投降？

唐堯和虞舜兩位聖賢相遇，千百年來人們共同欽佩他們禪讓的美德。三略六韜（古代兵書）在這裡沒有用武之地，何必慢慢地羨慕那些英雄？

把魚眼睛當成明珠撿起來，只是因為從來就沒有識貨的眼力。還向別人高價索取，旁觀的人誰不哈哈大笑？

臨濟（人名）來到鳳林（地名），鳳林說：『有件事想請教，可以嗎？』臨濟說：『為什麼要把肉剜下來做瘡？』鳳林說：

【English Translation】 English version: If you can clearly discern and understand, you will find that from ancient times to the present, there is not a speck of dust in the truth.

Even if you realize the transformation of a turtle into a soft-shelled turtle, what good is it? Being obsessed with illusory shadows is as pathetic as losing your way. You are merely discussing the true essence personally transmitted by the Patriarchs haphazardly behind a curtain.

An old riverbank where fishing boats are moored, the mooring ropes tied casually. The fisherman wears a raincoat, accompanied by the moonlight, unafraid of wind and rain.

Freely roaming in the vast lakes and seas, the misty waves are charming. Do not linger on the scenery of the streams and mountains in front of you, because more beautiful scenery is yet to come.

Merely talking about food will never satisfy hunger; relying on others makes it difficult to live a peaceful old age. Mud and water should naturally mix together, do not complain about the remoteness of the return journey.

The world seen in the eyes is silent and peaceful, the light of the sun and moon in the palm is clear and bright. Even a brave warrior with a copper head and iron forehead will be captured immediately here.

Breaking the roots of the clouds, crossing the ancient foundation, a great man's spirit can be fully displayed. Returning late after leaping over the Dragon Gate, looking at each other, two eyebrows lie across the face.

Just opening a crack in the simple thatched door, the white clouds are released and roll away the green mountains. A string of rotten ropes just comes into view, making people travel three thousand miles in vain.

The shining talisman hangs behind the elbow, flags and spears, and large cloths compete with each other. Kicking down the road to the goal again and again, one can only swallow one's anger and cannot use one's fists.

Straw sandals are hindered by clouds and mist in many places, looking up at thousands of peaks, mistakenly taking them as home. Before understanding the true meaning of Huai Lai, he took out the bag of confusion, and the broken root of the Chenopodium glaucum wore through the kasaya.

Often snatching cubs from the tiger's den, accustomed to wearing scales under the chin of the black dragon (legendary black dragon). The innate skills are very strange, and the beheading of generals and the capture of flags are always miraculous.

Without using an inch of iron, occupying Dangyang (place name). The enemy's warhorse was ridden, but the spear was snatched away. No matter if you have three heads and six arms, who wouldn't raise the flag and surrender when they see this situation?

The two sages, Tang Yao and Yu Shun, met, and for thousands of years people have admired their virtues of abdication. The Three Strategies and Six Tactics (ancient military books) have no use here, why slowly admire those heroes?

Picking up fish eyes as pearls, just because you have never had the eye to recognize goods. Also asking for high prices from others, who wouldn't laugh out loud?

Linji (person's name) came to Fenglin (place name), Fenglin said: 'Is there something I would like to ask you?' Linji said: 'Why cut off flesh to make a sore?' Fenglin said:

。海月澄無影。游魚逐浪迷。師曰。海月既無影。游魚何得迷。林曰。觀風知浪起。玩水野帆飄。師曰。孤蟾獨曜江山靜。長嘯一聲天地秋。林曰。任張三寸揮天地。一句臨機試道看。師曰。路逢劍客須呈劍。不是詩人莫獻詩。林便休。師乃有頌曰。大道絕同。任向西東。石火莫及。電光罔通。

溈山問仰山。臨濟道石火莫及電光罔通。從上諸聖以何為人。仰雲和尚作么生。溈云。但有言說。都無實義。仰云不然。溈雲子作么生。仰云。官不容針。私通車馬。溈云如是如是。

臨濟上堂。僧出作禮。師便喝。僧曰老和尚莫探頭好。師曰你道落在甚麼處。僧便喝。又有問如何是佛法大意。師便喝。僧作禮。師曰你道好喝也無。曰草賊大敗。師曰過在甚麼處。曰再犯不容。師曰大眾要會臨濟賓主句。問取堂中二禪客。

孔明諸葛隱蓬廬。明主求賢三下車。為報將軍莫輕躁。先生謀䇿必無虞。(崇覺空)

臨濟因黃檗入廚問飯頭作什麼。曰揀眾僧米。檗曰一日吃多少。曰二石五。檗曰莫太多麼。曰猶恐少在。檗便打。飯頭舉似師。師曰與汝勘過者老漢。乃往見檗。檗舉前話。師曰。飯頭不會。請和尚代轉一語。檗曰汝但舉。師曰莫太多麼。檗曰來日更吃一頓。師曰。說甚來日。即今便吃。遂與檗一

【現代漢語翻譯】 現代漢語譯本： 海中的月亮澄澈而沒有影子，游魚追逐著波浪而迷失方向。師父說：『海中的月亮既然沒有影子，游魚怎麼會迷失方向呢？』林說：『觀察風向就知道波浪涌起，欣賞水景可見野外的帆船飄動。』師父說：『孤零零的月亮獨自照耀，江山一片寂靜，長嘯一聲，天地都充滿了秋意。』林說：『任憑你張三寸之舌揮灑天地，一句臨機之語試試你的道行。』師父說：『路上遇到劍客就要呈上劍，不是詩人就不要獻詩。』林便停止了辯論。師父於是作頌說：『大道絕對相同，任你向西向東。石火的光芒都趕不上，電光的速度也無法比通。』 溈山（Weishan）問仰山（Yangshan）：『臨濟（Linji）道：石火莫及，電光罔通。從上代的諸位聖人以什麼為（修行的）人？』仰山說：『和尚怎麼做？』溈山說：『只要有言語表達，都沒有實際意義。』仰山說：『不是這樣的。』溈山說：『你怎麼樣做？』仰山說：『官府不容針，私下裡卻能通行車馬。』溈山說：『是這樣，是這樣。』 臨濟上堂說法，僧人出來行禮。臨濟便喝斥。僧人說：『老和尚最好不要探頭探腦的。』臨濟說：『你說落在什麼地方了？』僧人便喝斥。又有僧人問：『什麼是佛法的大意？』臨濟便喝斥。僧人作禮。臨濟說：『你說這一喝好不好？』僧人說：『草寇大敗。』臨濟說：『過錯在什麼地方？』僧人說：『再犯就不容寬恕了。』臨濟說：『大眾想要領會臨濟的賓主句，就去問堂中的兩位禪客。』 孔明（Kongming）諸葛（Zhuge）隱居在簡陋的茅廬中，賢明的君主爲了求賢才三次下車拜訪。告訴各位將軍不要輕率急躁，先生的謀略必定沒有差錯。（崇覺空（Chongjue Kong）） 臨濟因為黃檗（Huangbo）進入廚房，問飯頭（負責煮飯的僧人）在做什麼。飯頭說：『挑選眾僧的米。』黃檗說：『一天吃多少？』飯頭說：『二石五斗。』黃檗說：『莫不是太多了嗎？』飯頭說：『還怕不夠呢。』黃檗便打了飯頭。飯頭把這件事告訴了臨濟。臨濟說：『我替你勘驗過那個老漢。』於是去見黃檗。黃檗提起之前的事。臨濟說：『飯頭不會說話，請和尚您代他轉一句話。』黃檗說：『你只管說。』臨濟說：『莫不是太多了嗎？』黃檗說：『明天再吃一頓。』臨濟說：『說什麼明天，現在就吃。』於是打了黃檗一下。

【English Translation】 English version: The sea moon is clear and without a shadow, and the swimming fish chase the waves and get lost. The master said, 'Since the sea moon has no shadow, how can the swimming fish get lost?' Lin said, 'Observing the wind knows the waves rise, and admiring the water scene shows wild sails fluttering.' The master said, 'The solitary moon shines alone, the rivers and mountains are quiet, and with a long whistle, heaven and earth are filled with autumn.' Lin said, 'Let you, Zhang Sancun's tongue, wave heaven and earth, and try your Tao with a sentence on the spot.' The master said, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not offer poetry.' Lin then stopped arguing. The master then composed a verse saying, 'The Great Path is absolutely the same, let you go west or east. The light of a flint cannot catch up, and the speed of lightning cannot be compared.' Weishan asked Yangshan, 'Linji said: 'The spark of a flint is too late, and the light of electricity cannot pass through.' What do all the sages from above take as (practicing) people?' Yangshan said, 'What does the monk do?' Weishan said, 'As long as there are words to express, there is no real meaning.' Yangshan said, 'That's not the case.' Weishan said, 'What do you do?' Yangshan said, 'The government does not allow needles, but private traffic can pass through carriages and horses.' Weishan said, 'So it is, so it is.' Linji went to the hall to preach, and the monk came out to salute. Linji then scolded. The monk said, 'The old monk better not poke his head around.' Linji said, 'Where do you say it fell?' The monk then scolded. Another monk asked, 'What is the general idea of the Buddha-dharma?' Linji then scolded. The monk saluted. Linji said, 'Do you say this scolding is good or not?' The monk said, 'The grass bandits were defeated.' Linji said, 'Where is the fault?' The monk said, 'No further offenses will be tolerated.' Linji said, 'If the public wants to understand Linji's guest-host sentence, go ask the two Chan guests in the hall.' Kongming Zhuge lived in seclusion in a simple thatched cottage, and the wise monarch visited three times to seek talents. Tell the generals not to be rash and impatient, the gentleman's strategy must be correct. (Chongjue Kong) Linji entered the kitchen because of Huangbo, and asked the cook (the monk in charge of cooking) what he was doing. The cook said, 'Selecting the rice for the monks.' Huangbo said, 'How much do you eat a day?' The cook said, 'Two stones and five dou.' Huangbo said, 'Isn't that too much?' The cook said, 'I'm still afraid it's not enough.' Huangbo then hit the cook. The cook told Linji about this. Linji said, 'I have examined that old man for you.' So he went to see Huangbo. Huangbo mentioned the previous matter. Linji said, 'The cook can't speak, please ask the monk to say a word for him.' Huangbo said, 'You just say it.' Linji said, 'Isn't that too much?' Huangbo said, 'Eat another meal tomorrow.' Linji said, 'What are you talking about tomorrow, eat it now.' So he hit Huangbo.

掌。檗曰者風顛漢又來者里捋虎鬚。師喝一喝便出去。

溈山祐云。養子方知父慈。　仰山寂云。黃檗大似句賊破家。

臨濟應機多用喝。會下參徒亦皆學喝。師曰汝等皆學我喝。我今問汝。有一人從東堂出。有一人從西堂出。兩人齊喝。者里還分賓主么。若分不得。已后不得學老僧喝。

頂𩕳直下擂砏磤。閃電光碟機景不存。卻把紅絲牽黑月。白拈千古許誰論。(平陽忞)

學我拙似我。死別開一徑。克家之子。䑛犢情深。老凍儂。要人家計自家起。(浹水洽)

臨濟小參。我有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。

中峰本云。有時奪人不奪境。錯。有時奪境不奪人。錯。有時人境兩俱奪。錯。有時人境俱不奪。錯。臨濟大師到者里鎖卻咽喉了也。莫有為伊出氣者么。切忌將錯就錯。　天目琇云。今時學者大法不明。開眼作夢。一切依㨾畫貓。何異韓獹逐塊。召眾云。切莫見說奪人不奪境。但向境上妝點兩句。見說奪境不奪人。但向人上妝點兩句。要明濟上綱宗。須識取有時二字始得。有時奪人不奪境。你作么生領覽。有時奪境不奪人。你作么生承當。有時人境兩俱奪。你作么生抵當。有時人境俱不奪。你作么生步趣。

甕頭酒熟人皆醉

【現代漢語翻譯】 現代漢語譯本 掌。黃檗（Huangbo，人名）說：『這個瘋癲漢又來這裡捋虎鬚。』 師父大喝一聲便出去了。

溈山祐（Weishan You，人名）說：『養兒子才知道父親的慈愛。』 仰山寂（Yangshan Ji，人名）說：『黃檗（Huangbo）很像個偷東西的賊，把家都敗光了。』

臨濟（Linji，人名）應機說法時經常用『喝』。門下的參學者也都學著『喝』。 師父說：『你們都學我『喝』。我現在問你們，有一個人從東堂出來，有一個人從西堂出來，兩個人一起『喝』。這裡還能分出賓主嗎？如果分不出來，以後就不要學老僧『喝』。』

頂𩕳直下擂砏磤，閃電光碟機景不存。卻把紅絲牽黑月，白拈千古許誰論。(平陽忞（Pingyang Min，人名）)

學我拙似我，死別開一徑。克家之子，䑛犢情深。老凍儂，要人家計自家起。(浹水洽（Jiashui Qia，人名）)

臨濟（Linji）小參時說：『我有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』

中峰本（Zhongfeng Ben，人名）說：『有時奪人不奪境，錯。有時奪境不奪人，錯。有時人境兩俱奪，錯。有時人境俱不奪，錯。臨濟大師到這裡已經鎖住咽喉了。有沒有人能為他出氣？切忌將錯就錯。』 天目琇（Tianmu Xiu，人名）說：『現在學習的人對大法不明白，睜著眼睛做夢，一切都照著樣子畫貓，和韓獹追逐土塊有什麼區別？』 召集眾人說：『千萬不要見人說奪人不奪境，就只在境上妝點兩句；見人說奪境不奪人，就只在人上妝點兩句。要明白臨濟（Linji）的綱宗，必須認識『有時』二字才行。有時奪人不奪境，你怎麼樣領會？有時奪境不奪人，你怎麼樣承擔？有時人境兩俱奪，你怎麼樣抵擋？有時人境俱不奪，你怎麼樣步趨？』

甕頭酒熟人皆醉

【English Translation】 English version Huangbo (Huangbo, a person's name) said: 'This madman has come here again to stroke the tiger's whiskers.' The master gave a loud shout and went out.

Weishan You (Weishan You, a person's name) said: 'Only when you raise a son do you know your father's kindness.' Yangshan Ji (Yangshan Ji, a person's name) said: 'Huangbo (Huangbo) is very much like a thief who ruins the family.'

Linji (Linji, a person's name) often used 'shout' when responding to opportunities. The disciples also learned to 'shout'. The master said: 'You all learn my 'shout'. Now I ask you, one person comes out from the east hall, and one person comes out from the west hall, and the two people 'shout' together. Can you still distinguish between guest and host here? If you can't distinguish, then don't learn the old monk's 'shout' in the future.'

The top of the head strikes straight down with a rumbling sound, the lightning flash drives away the scenery. Yet he uses a red thread to tie the black moon, who will discuss the white capture of the ages? (Pingyang Min (Pingyang Min, a person's name))

Learning from me is like me in clumsiness, opening a path at the time of death. A son who can manage the household, deeply cherishes the calf. Old and frozen, wanting others to plan for themselves. (Jiashui Qia (Jiashui Qia, a person's name))

Linji (Linji) said in a small gathering: 'Sometimes I seize the person but not the environment, sometimes I seize the environment but not the person, sometimes I seize both person and environment, and sometimes I seize neither person nor environment.'

Zhongfeng Ben (Zhongfeng Ben, a person's name) said: 'Sometimes seizing the person but not the environment is wrong. Sometimes seizing the environment but not the person is wrong. Sometimes seizing both person and environment is wrong. Sometimes seizing neither person nor environment is wrong. Great Master Linji (Linji) has had his throat locked here. Is there anyone who can breathe for him? Be careful not to make mistakes on top of mistakes.' Tianmu Xiu (Tianmu Xiu, a person's name) said: 'Scholars today do not understand the great Dharma, dreaming with their eyes open, imitating everything like drawing a cat, what difference is there from a Korean dog chasing clods?' He summoned the assembly and said: 'Do not just decorate two sentences on the environment when you hear about seizing the person but not the environment; do not just decorate two sentences on the person when you hear about seizing the environment but not the person. To understand Linji's (Linji) guiding principle, you must recognize the two words 'sometimes'. Sometimes seizing the person but not the environment, how do you understand it? Sometimes seizing the environment but not the person, how do you bear it? Sometimes seizing both person and environment, how do you resist it? Sometimes seizing neither person nor environment, how do you proceed?'

The wine in the jar is ripe, and everyone is drunk.

。林上煙濃花正紅。夜半無燈香閣靜。鞦韆垂在月明中。(佛鑒勤四)

鶯逢春暖歌聲滑。人遇時平笑臉開。幾度落花隨水去。一聲長笛出雲來。

堂堂意氣走雷霆。凜凜威風逐霜雪。將軍令下斬荊蠻。神劍一揮千里血。

聖朝天子坐明堂。四海生靈盡安枕。風流年少倒金樽。滿院桃花紅似錦。

如王秉劍意由王。橫按吹毛孰敢當。伐罪弔民彰大用。山河不改舊封疆。(平陽忞四)

會朝端欲見清明。羽檄星馳下鳳城。混一三分有二土。放牛歸馬樂昇平。

那容鼾息傍雲臺。一展金輪萬國摧。社稷已隨輿襯去。秦宮無復子嬰回。

端拱無為化要荒。車書玉帛共文章。熙熙舜世乾坤大。蕩蕩堯天日月長。

滿栽花柳。風醉遊人。疏影橫斜。逋客獨醒。(天目琇四)

脫帽忘鋤。羅敷有夫。五馬踟躕。使君何愚。

破楚鞭屍。逆行倒施。我必復之。秦為出師。

桃花夾岸。雞黍延賓。洞口徑窄。人誰問津。

劈開九鼎。捧出神丹。煒煒煌煌。映日照函。水伯潛唏。山魈夜歡。雄劍再磨。左揮右盤。白雲隨意適谷。明月何必到山。看看。千古萬古絕追攀。(潭吉忍)

臨濟曰。一喝分賓主。照用一時行。

昭覺勤喝一喝云。且道是

{ "translations": [ "現代漢語譯本：林上的煙霧濃重，花兒開得正紅艷。夜半時分，沒有燈光，香氣瀰漫的樓閣一片寂靜。鞦韆靜靜地懸掛在明亮的月光中。(佛鑒勤四)", "鶯在溫暖的春天裡歌聲婉轉流暢。人們在太平盛世里笑容滿面。幾度飄落的花瓣隨著流水而去。一聲悠揚的笛聲從雲端傳來。", "氣宇軒昂，意氣風發，如同雷霆萬鈞。威嚴凜凜，氣勢逼人，如同寒霜冰雪。將軍一聲令下，斬殺作亂的蠻夷。神劍一揮，千里血流成河。", "英明的君王端坐在朝堂之上。天下的百姓都能夠安穩地入睡。風流倜儻的少年們傾倒著金盃美酒。滿院的桃花紅艷得如同錦緞。", "如同王侯掌握寶劍，意志由自己掌控。橫劍在手，吹毛斷髮，誰敢阻擋？討伐罪惡，安撫百姓，彰顯偉大的功用。山河依舊，不改變原有的疆域。(平陽忞四)", "聚集在朝廷之上，想要見到清明政治的景象。傳遞緊急軍情的文書像流星一樣飛馳到京城。統一了天下三分之二的土地。放牛歸田，停止戰爭，百姓享受太平。", "哪裡能夠容忍在雲臺閣旁酣睡不醒？一旦展示出金輪王的威力，萬國都會被摧毀。國家政權已經隨著帝王的出行而逝去。秦朝的宮殿里再也沒有子嬰回來。", "君王垂拱而治，不用武力而使遠方歸順。各民族統一使用文字和禮儀制度。天下太平，如同舜帝時代一樣廣闊。政治清明，如同堯帝時代一樣長久。", "種滿了花草樹木。春風陶醉了遊人。稀疏的樹影橫斜交錯。林逋（bū kè）獨自清醒。(天目琇四)", "脫下帽子，忘記了鋤地。羅敷（luó fū）已經有了丈夫。達官顯貴們徘徊不前。長官為何如此愚蠢。", "鞭打楚王的屍體。這是違背常理的倒行逆施。我一定要報復。秦國因此而出兵。", "桃花盛開在河岸兩旁。準備了豐盛的飯菜招待客人。山洞的入口狹窄。有誰會來探尋呢？", "劈開象徵王權的九鼎。捧出神奇的丹藥。光芒四射，照耀著太陽和盒子。水神在暗中嘆息。山中的精怪在夜晚歡呼。再次磨礪雄壯的寶劍。左揮右舞，縱橫馳騁。白雲隨意飄向山谷。明月又何必一定要照到山上來呢？看看。千古萬古，無人能夠追趕得上。(潭吉忍)", "臨濟（Lín jì）說：一喝分清賓主，照用同時進行。", "昭覺勤（Zhāo jué qín）喝了一聲，說道："且說這是什麼？" ], "english_translations": [ "English version: The smoke over the forest is thick, and the flowers are blooming red. In the middle of the night, without lamps, the fragrant pavilion is quiet. The swing hangs silently in the bright moonlight. (Fo Jian Qin Si)", "The oriole sings smoothly in the warm spring. People smile happily in times of peace. Several times, fallen flowers drift away with the water. A melodious flute sound comes from the clouds.", "With imposing spirit and heroic ambition, like thunder. With awe-inspiring power and imposing manner, like frost and snow. At the general's command, the rebellious barbarians are beheaded. With a wave of the divine sword, blood flows for a thousand miles.", "The wise emperor sits in the court. All the people in the world can sleep peacefully. Romantic young men pour out golden cups of wine. The peach blossoms in the courtyard are as red as brocade.", "Like a king wielding a sword, his will is in his own hands. With the sword in hand, cutting hair with a blow, who dares to resist? Punishing the wicked and comforting the people, demonstrating great usefulness. The mountains and rivers remain unchanged, without altering the original territory. (Ping Yang Min Si)", "Gathering in the court, wanting to see a clear and bright political scene. Documents conveying urgent military information fly like shooting stars to the capital. Unified two-thirds of the land under heaven. Releasing cattle to graze and horses to return to pasture, the people enjoy peace.", "How can one tolerate sleeping soundly beside the Yuntai Pavilion? Once the power of the Golden Wheel King is displayed, all nations will be destroyed. The state power has already passed away with the emperor's departure. In the Qin palace, there will be no more Ziying returning.", "The emperor governs by doing nothing, and the distant lands submit without force. All ethnic groups use the same writing system and etiquette. The world is peaceful, as vast as in the era of Emperor Shun. The politics are clear, as long as in the era of Emperor Yao.", "Planted full of flowers and willows. The wind intoxicates the tourists. Sparse shadows lie horizontally and obliquely. Bu Ke (bū kè) is the only one who is sober. (Tian Mu Xiu Si)", "Taking off his hat, forgetting to hoe the field. Luo Fu (luó fū) already has a husband. High officials hesitate. Why is the magistrate so foolish?", "Whipping the corpse of the King of Chu. This is a perverse and backward act. I must avenge it. The state of Qin therefore sent troops.", "Peach blossoms bloom on both sides of the riverbank. A sumptuous meal is prepared to entertain guests. The entrance to the cave is narrow. Who will come to explore it?", "Splitting open the Nine Tripods, symbols of royal power. Presenting the magical elixir. Radiating light, illuminating the sun and the box. The water god sighs secretly. The mountain spirits cheer at night. Sharpening the majestic sword again. Waving left and right, galloping freely. White clouds drift freely to the valley. Why must the bright moon shine on the mountain? Look. For thousands and thousands of years, no one can catch up. (Tan Ji Ren)", "Linji (Lín jì) said: 'With one shout, distinguish between guest and host, illuminating and applying at the same time.'", "Zhaojue Qin (Zhāo jué qín) shouted once, saying: 'Tell me, what is this?'" ] }

賓是主。是照是用。還委悉么。千峰勢到岳邊止。萬派聲歸海上消。　語風信云。臨濟和尚提唱空王佛向上一著。可謂構邨迭店。暗裡書符。忽遇無舌人他喝不得。又作么生。賓主俱隱。照用俱瞎。佛法無靈驗。復頌。

桃李花開三月天。滿園青白潑人寒。枝頭春倦吹微雨。砌地殘紅不奈看。

臨濟會下有二同學相問。一曰離卻中下二機請兄道一句子。一曰擬問即失。一曰與么則禮拜老兄去也。一曰者賊。師聞乃升堂曰。要會臨濟賓主句。問取堂中二禪客。

美人私語佇中庭。轉盻金籠鸚鵡聽。生怕禽言露心事。手挼香稻暗叮嚀。(微庵璇)

臨濟示眾。有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用。有人在。先用后照。有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前撩起便行。猶較些子。

汾陽昭云。先照後用。且共汝商量。先用后照。汝也是個人始得。照用同時。汝作么生抵當。照用不同時。汝作么湊泊。　瑯玡覺云。先照後用。露師子之爪牙。先用后照。縱象王之威猛。照用同時。如龍得水。致雨騰雲。照用不同時。提獎嬰兒。俯憐赤子。此是

【現代漢語翻譯】 現代漢語譯本：賓是主，照是用，明白了嗎？千峰的雄偉氣勢到山嶽邊就停止了，萬條河流的聲音匯入大海便消失了。這是借風送信，隨云傳話。臨濟和尚提倡空王佛（指佛的空性）向上的一著，可謂是構築村落，開設店舖，暗中書寫符咒。忽然遇到沒有舌頭的人，他喝斥不得，又該怎麼辦呢？賓主都隱沒，照用都瞎了，佛法就沒有靈驗了。再用偈頌說： 三月桃花李花盛開，滿園青白之色，寒意襲人。枝頭的春意感到疲倦，吹著微微細雨，落滿地殘紅，讓人不忍觀看。 臨濟門下有兩個同學互相問答。一個說：『撇開中等和下等根機的人，請兄說一句。』一個說：『想要發問就失去了。』一個說：『這樣我就禮拜老兄去了。』一個說：『你這個賊！』臨濟禪師聽了，於是升座說法：『想要領會臨濟賓主之句，就去問堂中兩位禪客。』 美人悄悄說話，站在庭院中央，轉眼之間，金籠里的鸚鵡聽見了。生怕鸚鵡說出心中的秘密，用手揉搓著香稻，暗暗叮嚀。（微庵璇） 臨濟禪師開示大眾：『有時先照後用，有時先用后照，有時照用同時，有時照用不同時。先照後用，是有人在。先用后照，是有法在。照用同時，是驅趕農夫的牛，奪走飢餓人的食物，敲骨取髓，痛下針錐。照用不同時，是有問有答，立賓立主，合水和泥，應機接物。如果是超越常人的人，在對方還未舉動之前就撩起便走，還算好些。』 汾陽昭說：『先照後用，且與你商量。先用后照，你也是個人才行。照用同時，你該如何抵擋？照用不同時，你又該如何湊合？』瑯玡覺說：『先照後用，是露出獅子的爪牙。先用后照，是縱容象王的威猛。照用同時，如龍得水，興云降雨。照用不同時，是提攜嬰兒，憐愛赤子。』這就是……

【English Translation】 English version: The guest is the host. Illumination is function. Do you understand thoroughly? The force of a thousand peaks stops at the edge of the mountains. The sound of ten thousand streams returns to the sea and disappears. It's like sending a message on the wind and conveying words on the clouds. Zen Master Linji advocated the 'one step beyond' of Kongwang Buddha (Buddha's emptiness), which can be described as building villages and setting up shops, secretly writing talismans. Suddenly encountering a person without a tongue, he cannot scold him. What should be done then? When both guest and host are hidden, and both illumination and function are blind, the Buddha-dharma has no efficacy. A verse follows: Peach and plum blossoms bloom in the third month, the garden is full of green and white, a chilling sight. Spring is weary on the branches, blowing a light rain. Fallen red petals cover the ground, unbearable to watch. Two fellow students under Linji asked each other. One said, 'Leaving aside those of middling and lower capacities, please say a phrase.' The other said, 'The moment you intend to ask, you lose it.' The first said, 'In that case, I shall bow to you, elder brother.' The second said, 'You thief!' The master heard this and ascended the hall, saying, 'If you want to understand Linji's guest-host phrase, ask the two Zen practitioners in the hall.' A beautiful woman whispers in the middle of the courtyard. In a blink of an eye, the parrot in the golden cage hears. Afraid that the bird will reveal her secrets, she kneads fragrant rice in her hand, secretly urging silence. (Wei'an Xuan) Linji addressed the assembly: 'Sometimes illumination comes before function, sometimes function comes before illumination, sometimes illumination and function are simultaneous, and sometimes illumination and function are not simultaneous. When illumination comes before function, there is someone present. When function comes before illumination, there is dharma present. When illumination and function are simultaneous, it is like driving away a farmer's ox and taking food from a hungry person, extracting marrow from bones, and applying needles sharply. When illumination and function are not simultaneous, there are questions and answers, establishing guest and host, mixing water and mud, responding to opportunities and receiving beings. If it is a person who transcends the ordinary, it is better to stir and leave before the other person even moves.' Fenyang Zhao said, 'Illumination before function, let's discuss it together. Function before illumination, you must be a real person to begin with. Illumination and function simultaneous, how will you resist? Illumination and function not simultaneous, how will you reconcile?' Langye Jue said, 'Illumination before function is like revealing the claws and teeth of a lion. Function before illumination is like indulging the majestic power of an elephant king. Illumination and function simultaneous is like a dragon obtaining water, causing rain and soaring clouds. Illumination and function not simultaneous is like lifting up infants and cherishing little children.' This is...

古人建立法門。為合如是不合如是。若合如是。紀信乘九龍之輦。不合如是。項羽失千里之騅。還有為瑯玡出氣者么。如無。山僧自道去也。卓拄杖下座。　徑山杲云。若也先照後用。則瞎一切人眼。若也先用后照。則開一切人眼。若也照用同時。則半開半瞎。若也照用不同時。則全開全瞎。此四則語。有一則有賓有主。有一則有賓無主。有一則賓主俱無。有一則全具賓主。即今眾中或有個不受人瞞底漢出來道。者里是甚所在。說有說無。說照說用。說主說賓。攔胸搊住。拽下禪床痛椎一頓。也怪伊不得。

電光影里見猶難。及至針錐轉不堪。若得英靈師子子。擲機用在照先前。(磬山修四)

白棒臨頭殺活機。轉身吐氣見遲遲。絲綸漫擲鉤頭餌。任爾風波柄已持。

和聲便打絕商量。明月清風豈覆藏。若是祖師門下客。通身拶碎也承當。

或時風雨或時晴。果爾知因不用聽。堪笑時人無理會。錯將孤境向人吟。

三玄戈甲倒顛披。明暗雙雙孰得知。擬犯鋒铓騅奪卻。㧞山有力若施為。(平陽忞)

先用而後照。放出斷線鷂。兒童正擬看。大風吹過了。(天目琇四)

先照而後用。使人癢處痛。搔得他太忻。腦後一椎重。

照與用同時。雷奔並電馳。風雨八面來。

無地與人棲。

照用不同時。一任摸索去。識得老婆心。著著是活計。

臨濟因僧問如何是吹毛劍。師曰禍事禍事。僧禮拜。師便打。

劍藏匣冷逼人寒。擬問棲遲過嶺南。更欲進前求退後。威風千古繞溪潭。(投子青)

臨濟到三峰平和尚處。平問發足甚處。師曰黃檗。平曰黃檗近日有何言句。師曰。金牛昨夜遭塗炭。直至如今不見蹤。平曰。秋風吹玉管。那個是知音。師曰。直透萬重關。不住青霄外。平曰此語太高生。師曰。龍生金鳳子。衝破碧琉璃。平曰且坐喫茶。

磬山鼎云。白拈賊可謂大陣目前不妨難御。祇如三峰茶。是醍醐是毒藥。　弘法澤云。臨濟毒龍頭上揩癢。猛虎口裡橫身則不無。若論擊節扣關。沖樓跨灶。還較三峰一籌。

臨濟垂問。一人在孤峰頂上無出身之路。一人在十字街頭亦無背面。那個在前。那個在後。

無傳慧云。更有一人不在孤峰頂上。亦不在十字街頭。臨濟老漢因甚不知。便下座。

臨濟到襄州華嚴。嚴見來乃橫按拄杖作睡勢。師曰莫瞌睡。嚴曰。作家禪客。宛爾不同。師曰侍者點茶來與和尚吃。嚴召維那第三位安排。

承天怡云。華嚴東閣大啟。臨濟乃彈鋏歌魚。若要此話大行。直須吃棒了趁出。

泥牛㖃月沉

【現代漢語翻譯】 現代漢語譯本 沒有地方可以讓人安身。

照用之時各不相同。任憑你去摸索探求。如果識得老婆心（指本心，真心），那麼所作所為都是活潑的機用。

臨濟（Linji，人名）因有僧人問：『如何是吹毛劍？』 臨濟說：『禍事！禍事！』 僧人禮拜。臨濟便打。

劍藏在匣中，寒氣逼人。想要問它棲身何處，莫非是在嶺南？更想進一步探求進退之理，它的威風千百年來都在溪潭邊縈繞。（投子青）

臨濟（Linji）到三峰平和尚（Sanfeng Ping heshang）處。平問：『從哪裡出發？』 臨濟說：『黃檗（Huangbo，地名）。』 平問：『黃檗（Huangbo）近日有什麼言語？』 臨濟說：『金牛昨夜遭塗炭，直至如今不見蹤。』 平說：『秋風吹玉管，那個是知音？』 臨濟說：『直透萬重關，不住青霄外。』 平說：『此語太高生。』 臨濟說：『龍生金鳳子，衝破碧琉璃。』 平說：『且坐喫茶。』

磬山鼎（Qingshan Ding）說：『白拈賊（指臨濟）可謂大陣目前，難以抵禦。只是三峰（Sanfeng）的茶，是醍醐（ti hu，比喻美妙的佛法）還是毒藥？』 弘法澤（Hongfa Ze）說：『臨濟（Linji）在毒龍頭上搔癢，在猛虎口裡橫身則不無。若論擊節扣關，沖樓跨灶，還比三峰（Sanfeng）高明一籌。』

臨濟（Linji）垂問：『一人在孤峰頂上，沒有出身之路。一人在十字街頭，也沒有背面。哪個在前？哪個在後？』

無傳慧（Wuchuan Hui）說：『更有一人不在孤峰頂上，也不在十字街頭。臨濟（Linji）老漢因甚不知？』 便下座。

臨濟（Linji）到襄州華嚴（Xiangzhou Huayan）。華嚴（Huayan）見他來，便橫按拄杖，作出睡覺的姿勢。臨濟（Linji）說：『莫瞌睡。』 華嚴（Huayan）說：『作家禪客，宛爾不同。』 臨濟（Linji）說：『侍者點茶來與和尚吃。』 華嚴（Huayan）召維那第三位安排。

承天怡（Chengtian Yi）說：『華嚴（Huayan）東閣大啟，臨濟（Linji）乃彈鋏歌魚。若要此話大行，直須吃棒了趁出。』

泥牛㖃月沉

【English Translation】 English version Nowhere for people to dwell.

Illumination and application differ in time. Let it be for you to explore. If you recognize the old woman's heart (referring to the original mind, true heart), then every action is a lively function.

Linji (Linji, a person's name) asked a monk, 'What is the hair-splitting sword?' The master said, 'Calamity! Calamity!' The monk bowed. The master then struck him.

The sword is hidden in its sheath, its coldness pressing and chilling. Wanting to ask where it dwells, could it be in Lingnan? Further wanting to explore the principle of advance and retreat, its majesty has lingered around the stream and pool for thousands of years. (Touzi Qing)

Linji (Linji) arrived at the place of Sanfeng Ping heshang (Sanfeng Ping heshang). Ping asked, 'Where did you start from?' Linji said, 'Huangbo (Huangbo, a place name).' Ping asked, 'What words has Huangbo (Huangbo) spoken recently?' Linji said, 'The golden ox suffered devastation last night, and its tracks have not been seen until now.' Ping said, 'The autumn wind blows the jade flute, who is the one who understands the music?' Linji said, 'Directly penetrating ten thousand layers of barriers, not dwelling outside the blue sky.' Ping said, 'These words are too lofty.' Linji said, 'The dragon gives birth to a golden phoenix, breaking through the green lapis lazuli.' Ping said, 'Please sit and have some tea.'

Qingshan Ding (Qingshan Ding) said, 'The white-robed thief (referring to Linji) can be said to be facing a great array, difficult to resist. But is the tea of Sanfeng (Sanfeng) ambrosia (ti hu, a metaphor for wonderful Buddhist teachings) or poison?' Hongfa Ze (Hongfa Ze) said, 'Linji (Linji) scratches the head of a poisonous dragon, and lies across the mouth of a fierce tiger. If we talk about tapping the rhythm and knocking on the gate, rushing into buildings and straddling stoves, he is still a notch above Sanfeng (Sanfeng).'

Linji (Linji) asked, 'One person is on the peak of a solitary mountain, with no way out. One person is at the crossroads, with no back. Which one is in front? Which one is behind?'

Wuchuan Hui (Wuchuan Hui) said, 'There is another person who is not on the peak of a solitary mountain, nor at the crossroads. Why doesn't the old man Linji (Linji) know?' Then he descended from his seat.

Linji (Linji) arrived at Xiangzhou Huayan (Xiangzhou Huayan). Huayan (Huayan), seeing him arrive, held his staff horizontally and pretended to be asleep. Linji (Linji) said, 'Don't doze off.' Huayan (Huayan) said, 'A master Zen practitioner is indeed different.' Linji (Linji) said, 'Attendant, bring tea for the monk to drink.' Huayan (Huayan) summoned the third seat of the director to arrange it.

Chengtian Yi (Chengtian Yi) said, 'Huayan's (Huayan) east pavilion is wide open, and Linji (Linji) is singing the song of the fish with his sword. If you want this story to spread widely, you must be beaten with a stick and chased out.'

The mud ox bellows at the moon and sinks.

潭冷。木馬嘶風泰岳新。俯仰乾坤渾不二。頓教草木和陽春。(磬山鼎)

臨濟因僧參乃展兩手。僧無語。師曰會么。曰不會。師曰。渾圇擘不破。與你兩文錢。

江天銓云。放去較危。收來更速。恁么謂之白拈。只宜臨濟。

風流斜倚朱欄畔。半賣嬌羞冷醉人。白麵郎君猶未薦。十分含淚自傾心。(磬山鼎)

臨濟一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝二人可成禠我。二人便珍重下去。三日後普化卻上來問。和尚三日前說甚麼。師便打。三日後克符上來問。和尚前日打普化作甚麼。師亦打。

長蘆仁云。普化克符不可放過。臨濟老人放過不可。若是且庵。一生擔板無人成禠。然雖恁么。須知遠煙浪。別有好商量。　彌嵩燈云。殺活在手。與奪臨時。不無他。臨濟若欲建立黃檗宗旨。敢云未在。山僧亦欲於此建立曹洞宗旨。清涼門對曉霞峰。刻刻金針暗度。不問你成禠不成禠。大盡三十。小盡二十九。時時玉線橫抽。亦不教你上來下去。正與么時。折旋俯仰無非回互之機。動轉施為咸是綿密之旨。無勞掘地討天。自是聲和響順。雖然如是。臣能退位乃可朝君。子解轉身方堪就父。且轉身一句作么生道。來年更有新條在。惱亂春風卒未休。　平陽忞云。可惜二人珍重下去

【現代漢語翻譯】 潭水寒冷。木馬在風中嘶鳴，泰山展現新的景象。上下四顧，乾坤渾然一體，並無二致。頓時讓草木都沐浴在溫暖的春意之中。(磬山鼎)

臨濟禪師因有僧人前來參訪，便張開雙手。僧人無言以對。禪師說：『會了嗎？』僧人說：『不會。』禪師說：『囫圇個兒都劈不開，給你兩文錢。』

江天銓評論說：『放開去比較危險，收回來更加迅速。這樣稱之為『白拈』，只適合臨濟禪師。』

風流地斜靠在紅色的欄桿旁，半含嬌羞，帶著幾分醉意，令人心醉。白麵郎君卻還不懂得欣賞，我滿含淚水，獨自傾訴心意。(磬山鼎)

臨濟禪師有一天對普化和克符兩位上座說：『我想要在這裡建立黃檗宗的宗旨，你們二人可以來『禠我』（指出我的過失）。』二人便恭敬地退了下去。三天後，普化卻又上來問：『和尚三天前說了什麼？』禪師便打了他。三天後，克符上來問：『和尚前天打普化做什麼？』禪師也打了他。

長蘆仁評論說：『普化和克符不可放過，臨濟老人的放過也不可。如果是且庵，一生都像擔著木板一樣，沒有人能『禠』他。』雖然如此，要知道遠處的煙波，另有好商量。』彌嵩燈評論說：『殺活的權力掌握在手中，給予和奪取都在臨時。』並非沒有其他辦法。臨濟如果想要建立黃檗宗旨，我敢說時機未到。山僧我也想在這裡建立曹洞宗的宗旨。清涼門的對岸是曉霞峰，時時刻刻都暗中傳授精妙的禪法。不問你是否能『禠』我，大月三十天，小月二十九天，時時刻刻都巧妙地運用禪機。也不教你上來下去。正在這個時候，轉動、迴旋、俯視、仰視，無不是回互的禪機，行動和作為都是綿密的宗旨。無需費力地尋找，自然聲和響順。雖然如此，臣子能夠退位才可以朝見君王，兒子懂得轉身才能繼承父業。那麼轉身一句該怎麼說呢？來年更有新的枝條生長，惱亂春風，最終也不會停止。』平陽忞評論說：『可惜了二人恭敬地退了下去。』

【English Translation】 The pool is cold. The wooden horse neighs in the wind, and Mount Tai presents a new scene. Looking up and down, heaven and earth are completely one, without any difference. Instantly, it allows the plants and trees to bathe in the warmth of spring. (Qingshan Ding)

Linji (Linji Yixuan, a famous Chan Buddhist master of the Tang Dynasty) once spread out his hands when a monk came to visit. The monk was speechless. The master said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'You can't even break it open as a whole, here are two coins for you.'

Jiang Tianquan commented: 'Letting go is more dangerous, and taking it back is faster. This is called 'bait nian' (taking something for nothing), and it is only suitable for Linji.'

Elegantly leaning against the red railing, half-selling coquettishness, with a bit of drunkenness, intoxicating people. The handsome young man still doesn't appreciate it, I am full of tears, confiding my heart alone. (Qingshan Ding)

One day, Linji said to the two senior monks, Puhua (a Chan Buddhist monk known for his eccentric behavior) and Kefu (another Chan Buddhist monk): 'I want to establish the Huangbo (Huangbo Xiyun, Linji's teacher) lineage here. You two can 'chimei wo' (point out my faults).' The two respectfully withdrew. Three days later, Puhua came up and asked, 'What did the master say three days ago?' The master hit him. Three days later, Kefu came up and asked, 'Why did the master hit Puhua the day before yesterday?' The master also hit him.

Changlu Ren commented: 'Puhua and Kefu cannot be let go, and Linji's letting go is also not allowed. If it were Qie'an, he would be like carrying a plank all his life, and no one could 'chimei' him.' Even so, you must know that in the distant misty waves, there is a better way to discuss it.' Mi Songdeng commented: 'The power of killing and giving life is in hand, and giving and taking are temporary.' It's not that there are no other ways. If Linji wants to establish the Huangbo lineage, I dare say the time is not yet ripe. I, the mountain monk, also want to establish the Caodong (one of the five major schools of Chan Buddhism) lineage here. Qingliang Gate faces Xiaoxia Peak, secretly transmitting subtle Chan methods at all times. I don't ask whether you can 'chimei' me or not, the big month has thirty days, and the small month has twenty-nine days, subtly using Chan opportunities at all times. I also don't teach you to go up and down. At this very moment, turning, revolving, looking down, and looking up are all mutual Chan opportunities, and actions and deeds are all close-knit purposes. There is no need to laboriously search, and naturally the sound and response are harmonious. Even so, a minister can only see the king after he can abdicate, and a son can only inherit his father's business after he understands how to turn around. So how should the turning-around sentence be said? Next year there will be new branches, disturbing the spring breeze, and it will not stop in the end.' Pingyang Min commented: 'It's a pity that the two respectfully withdrew.'

。臨濟不與當下剿絕。致令後人向三日前三日後弄精魂。山僧今日為伊剿絕去也。山僧亦欲於此建立天童宗旨。作么產生禠好。為復珍重下去耶。為復三日後上來耶。為復從東過西耶。為復良久默然耶。為復拂袖出堂耶。為復繞座三匝作女人拜耶。為復揚眉瞚目豎指擎拳耶。為復掀倒法座喝散大眾耶。上來做處總是弄精魂。畢竟作么生出隻手眼共山僧建立宗旨。還會么。鶴有九皋難翥翼。馬無千里謾追風。　古南門云。河北正宗機如掣電。而克符普化乃當場不戰陣后興兵。要成禠臨濟未得在。山僧今日欲于本山建立臨濟宗旨。或有個單刀直入上前云。和尚道什麼。劈脊便棒。或有第二員上前云。和尚適來為甚打者僧。也劈脊便棒。驀拈拄杖云。棒頭有眼明如日。要識真金火里看。

臨濟因麻谷問。十二面觀音那個是正面。師下繩床搊住曰。十二面觀音向甚處去也。谷轉身擬坐。師拈拄杖便打。谷接住拄杖。相捉入方丈。

大悲觀音開正面。官不容針通一線。鼠拽葫蘆有底忙。鬼爭漆桶無人見。(鼓山圭)

昧卻當陽第一著。牽來拽去互施呈。不知除卻王維手。更有何人畫得成。(徑山杲)

慣跨驊騮競彩舟。當機各自逞風流。揚鞭舞棹人皆見。妙處安知得自由。(南石琇)

臨濟聞德

【現代漢語翻譯】 現代漢語譯本：臨濟宗不當下徹底斷絕，才導致後人嚮往過去和未來，徒勞地耗費精神。我今天就要替你們徹底斷絕這些。我也想在這裡建立天童寺的宗旨，要如何才能成就這件事呢？是珍重地保持現狀呢？還是三天後再來呢？是從東邊到西邊呢？還是長時間的沉默呢？還是拂袖離開禪堂呢？還是繞著座位三圈，像女人一樣行禮呢？還是揚眉眨眼，豎起手指，舉起拳頭呢？還是掀翻法座，喝散大眾呢？以上這些做法都是徒勞耗費精神。到底要如何才能展現出獨到的見解，與我一同建立宗旨呢？你們明白嗎？鶴有九天的志向卻難以展翅，馬沒有千里的能力，追逐風也只是徒勞。古南門說：『河北正宗的機鋒如閃電一般。』而克符和普化卻是在戰後才興兵，想要成就臨濟宗的宗旨，還遠遠不夠。我今天想在本寺建立臨濟宗的宗旨。如果有人單刀直入地上前問：『和尚您在說什麼？』就劈頭蓋臉地打他一棒。如果第二個人上前問：『和尚剛才為什麼要打那個僧人？』也劈頭蓋臉地打他一棒。然後拿起拄杖說：『棒頭有眼，明亮如太陽，要識別真金，必須在火中看。』 臨濟禪師因為麻谷問：『十二面觀音（Shiermian Guanyin，擁有十二個面孔的觀音菩薩）哪個是正面？』臨濟禪師走下繩床，抓住麻谷說：『十二面觀音到哪裡去了？』麻谷轉身想要坐下，臨濟禪師拿起拄杖就打。麻谷接住拄杖，兩人互相扭打著進入方丈室。 大悲觀音（Dabei Guanyin，具有大慈悲心的觀音菩薩）展現正面，官府不容針，卻能通一線。老鼠拖著葫蘆，忙忙碌碌到底有什麼用？鬼爭奪漆桶，卻沒有人看見。（鼓山圭） 不明白當下的第一要義，牽來拽去，互相炫耀。不知道除了王維（Wang Wei，唐代著名詩人、畫家）之外，還有誰能畫得出來？（徑山杲） 習慣於騎著駿馬，爭奪彩船。當機立斷，各自展現風流。揚鞭舞棹，人們都看得見，但妙處又怎能得到自由？（南石琇） 臨濟禪師聽到德

【English Translation】 English version: Linji (Linji, a prominent Chan Buddhist master) did not completely eradicate the present moment, causing later generations to yearn for the past and the future, wasting their spirits in vain. I will eradicate these completely for you today. I also want to establish the Tian Tong (Tiantong Temple) lineage here. How can this be achieved? Should we cherish and maintain the status quo? Or come back in three days? Is it from east to west? Or a long silence? Or leave the meditation hall with a flick of the sleeve? Or walk around the seat three times, bowing like a woman? Or raise eyebrows and blink, raise fingers and clench fists? Or overturn the Dharma seat and disperse the crowd? All these actions are a waste of spirit. How can one show unique insights and establish the lineage with me? Do you understand? A crane has the ambition of nine heavens but struggles to spread its wings, a horse without the ability to travel a thousand miles chases the wind in vain. Gu Nanmen (Gu Nanmen, a Chan master) said: 'The mechanism of the Hebei (Hebei, a province in China) orthodox school is like lightning.' But Ke Fu (Ke Fu, a Chan master) and Puhua (Puhua, a Chan master) only raised troops after the battle, and it is far from enough to achieve the Linji lineage. Today, I want to establish the Linji lineage in this temple. If someone goes straight to the front and asks: 'What is the abbot saying?' then strike him on the head with a stick. If a second person comes forward and asks: 'Why did the abbot hit that monk just now?' also strike him on the head with a stick. Then pick up the staff and say: 'The head of the staff has eyes, as bright as the sun, to recognize true gold, you must look in the fire.' Linji asked Magu (Magu, a Chan master): 'Which is the front of the Twelve-Faced Guanyin (Shiermian Guanyin, the Guanyin Bodhisattva with twelve faces)?' Linji stepped down from the rope bed, grabbed Magu and said: 'Where did the Twelve-Faced Guanyin go?' Magu turned around and tried to sit down, Linji picked up the staff and hit him. Magu caught the staff, and the two wrestled into the abbot's room. The Great Compassionate Guanyin (Dabei Guanyin, the Guanyin Bodhisattva with great compassion) shows the front, the government does not allow a needle, but can pass a thread. The mouse drags the gourd, what is the use of being busy? Ghosts fight for paint buckets, but no one sees. (Gu Shan Gui) Not understanding the first essential of the present moment, pulling and dragging, showing off to each other. I don't know who else can paint it besides Wang Wei (Wang Wei, a famous poet and painter of the Tang Dynasty)? (Jing Shan Gao) Accustomed to riding fine horses, competing for painted boats. Decisively, each showing elegance. Waving whips and dancing oars, people can see, but how can the wonderful place get freedom? (Nan Shi Xiu) Linji heard De

山示眾。道得也三十棒。道不得也三十棒。師謂洛浦曰。汝去問它。為甚道得也三十棒。待伊打汝。接住棒送一送。看它作么生。浦如教而問。山便打。浦接住送一送。山便歸方丈。浦回舉似師。師曰我從來疑著者漢。雖然。你還識德山么。浦擬議。師便打。

巖頭奯云。德山尋常。祇據目前。一個拄杖子。佛來也打。祖來也打。爭奈較些。子　云居齊云。祇如臨濟道我從來疑著者漢。是肯語不肯語。為當別有道理。　無見睹云。千鈞之弩豈為鼷鼠發機。奔流度刃疾𦦨過風則不無。二老仔細檢點將來。三十棒只合自吃。何故。將頭不猛。累及三軍。

單于自負藝過人。小將教詔去似真。到彼果然贏小捷。回來未免陷全身。(海印信)

譬若金籠鸚鵡兒。㭰如紅玉一青衣。雖然學得人言語。問著元來總不知。(佛鑒勤)

臨濟問僧甚處來。曰定州來。師拈棒。僧擬議。師便打。僧不肯。師曰以後遇明眼人去在。僧后參三聖。才舉前話。聖便打。僧擬議。聖又打。

天童華云。臨濟三聖當時若有轉身句。後代兒孫未至掃土。驀拈拄杖云。更有一個甚處去。乃卓一下。　愚庵盂云。竹上泉通竹下水。澗東花發澗西紅。　廣教玉云。盡謂此僧少振作。待濟拈棒。直掀翻禪床。不惟坐斷臨濟舌頭

【現代漢語翻譯】 現代漢語譯本 德山和尚向大眾開示：『說得出來，打三十棒；說不出來，也打三十棒。』 師父（臨濟義玄）對洛浦（弟子）說：『你前去問他，為什麼說得出來也打三十棒。等他打你的時候，接住他的棒子，然後往前送一下，看他會怎麼做。』 洛浦依言去問。德山便打。洛浦接住棒子往前送了一下。德山便回到方丈室。洛浦回來把情況告訴師父。師父說：『我向來就懷疑這個傢伙。』 『雖然如此，你還認識德山嗎？』 洛浦猶豫不決。師父便打了他。

巖頭奯（人名）說：『德山尋常說法，只看眼前。一根拄杖，佛來也打，祖師來也打。』 終究還是差了些。 云居齊（人名）說：『就像臨濟（人名）說的『我向來就懷疑這個傢伙』，這是肯定的話還是否定的話？還是另有道理？』 無見睹（人名）說：『千鈞之弩，難道會為一隻小老鼠發射機關？奔流快于刀刃，疾風快于閃電，這並非不可能。』 兩位老人家仔細檢查一下，這三十棒只該自己吃。為什麼呢？因為將領不夠勇猛，連累了整個軍隊。

單于（古代匈奴的首領）自以為才能過人，小將的教導聽起來很真。到那裡果然贏了一場小勝仗，回來還是免不了全軍覆沒。（海印信（人名））

好比金籠里的鸚鵡，又像紅玉配著一件青衣。雖然學會了人說的話，問起來原來什麼都不知道。（佛鑒勤（人名））

臨濟問僧人從哪裡來。僧人說：『從定州來。』 臨濟拿起棒子。僧人猶豫不決。臨濟便打。僧人不服氣。臨濟說：『以後遇到明眼人再去吧。』 僧人後來參訪三聖（人名），剛提起之前的事情，三聖便打。僧人猶豫不決，三聖又打。

天童華（人名）說：『臨濟和三聖當時如果能有轉身之句，後代的子孫也不至於掃地出門。』 隨即拿起拄杖說：『還有一個到哪裡去了？』 於是敲了一下。 愚庵盂（人名）說：『竹上的泉水流到竹下，山澗東邊的花開在山澗西邊。』 廣教玉（人名）說：『都說這個僧人缺少振作，等臨濟拿起棒子，就應該直接掀翻禪床，不只坐斷臨濟的舌頭。』

【English Translation】 English version Deshan (a monk's name) addressed the assembly, saying, 'If you can speak of it, you get thirty blows; if you cannot speak of it, you also get thirty blows.' The master (Linji Yixuan) said to Luopu (a disciple), 'Go and ask him, why is it that if you can speak of it, you get thirty blows? When he hits you, catch the staff and push it back at him, and see what he does.' Luopu did as he was told and asked. Deshan immediately struck him. Luopu caught the staff and pushed it back. Deshan then returned to his abbot's room. Luopu returned and told the master what had happened. The master said, 'I have always been suspicious of this fellow.' 'Even so, do you still recognize Deshan?' Luopu hesitated. The master then struck him.

Yantou Huo (a monk's name) said, 'Deshan's usual teaching is only based on what is in front of him. A staff, he hits even the Buddha if he comes, and he hits even the Patriarch if he comes.' In the end, it's still somewhat lacking. Yunju Qi (a monk's name) said, 'Like Linji (a monk's name) said, 'I have always been suspicious of this fellow,' is this an affirmation or a negation? Or is there another reason?' Wujian Du (a monk's name) said, 'Would a thousand-pound crossbow be used to trigger a mechanism for a shrew? A torrent faster than a blade, a swift wind faster than lightning, is not impossible.' The two old men should carefully examine this; these thirty blows should be taken by themselves. Why? Because the general is not brave enough, he implicates the entire army.

Chanyu (title of Xiongnu rulers) is self-confident in his talent, the junior general's teachings seem true. Arriving there, he indeed wins a small victory, but returning, he inevitably suffers complete defeat. (Haiyin Xin (a monk's name))

It's like a parrot in a golden cage, or like red jade paired with a blue robe. Although it has learned to speak human language, when asked, it turns out it knows nothing at all. (Fojian Qin (a monk's name))

Linji asked a monk where he came from. The monk said, 'From Dingzhou.' Linji picked up a staff. The monk hesitated. Linji then struck him. The monk was not convinced. Linji said, 'Go and find someone with clear eyes in the future.' Later, the monk visited Sansheng (a monk's name), and as soon as he mentioned the previous incident, Sansheng struck him. The monk hesitated, and Sansheng struck him again.

Tiantong Hua (a monk's name) said, 'If Linji and Sansheng had a turning phrase at that time, later generations would not have been swept out the door.' He then picked up his staff and said, 'Where else is there to go?' Then he struck once. Yu'an Yu (a monk's name) said, 'The spring water above the bamboo flows beneath the bamboo, the flowers east of the stream bloom west of the stream.' Guangjiao Yu (a monk's name) said, 'Everyone says this monk lacks vigor; when Linji picks up the staff, he should directly overturn the meditation platform, not just cut off Linji's tongue.'

。亦可與三聖同參。殊不知二老總被伊勘破。

漢帝遙憐細柳營。果然符到自無情。堪嗟來往金吾客。失卻符兮更折兵。(柏林格)

臨濟示眾。夫為法者不避喪身失命。我于先師處三次問佛法大意三次被打。如蒿枝拂相似。如今更思一頓。誰與下手。有僧出曰某甲下手。師以棒度與僧。僧擬接。師便打。

翠峰顯云。放去較危。收來太速。　五祖戒云。臨濟大似貧兒思舊債。　承天宗云。且道臨濟今日用底棒。與當時吃底棒是同是別。若道同。孤負黃檗。若道別。屈他臨濟。若也盡其機來。且道在阿誰分上。乃拈杖云。退後退後。　天童華云。臨濟三度吃棒底意旨。諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛口掛壁上。天下老和尚將什麼吃飯。　靈隱岳拈拄杖云。臨濟據令而行。不知孤負黃檗。翠峰盡力擔板。也祇見一邊。薦福節文在甚處。擲下拄杖。　徑山琇云。臨濟固是貧兒思舊債。者僧渾若餓狗吃牽纏。翠峰道放去較危收來太速。醉我落花天。借他管絃里。　南堂欲云。當時待道再思一頓誰為下手。便與掀倒禪床。非惟塞斷者老漢咽喉。抑且出身有路。

知恩方覺報恩難。徹底相思海㨾寬。不是㧞山舉鼎力。烏騅端的不輕攀。(理安問)

負屈含冤已十春

【現代漢語翻譯】 亦可與三聖同參（一同參悟）。殊不知二老總被伊勘破。

漢帝遙憐細柳營。果然符到自無情。堪嗟來往金吾客。失卻符兮更折兵。(柏林格)

臨濟（Linji，禪宗大師）示眾：『作為求法的人，不應害怕喪身失命。我曾在先師處三次問佛法大意，三次被打，像蒿枝拂過一樣。如今還想再挨一頓打，誰來下手？』有僧人出來說：『我來下手。』臨濟拿起棒子遞給僧人，僧人想要接，臨濟便打。

翠峰顯（Cuifeng Xian）說：『放開太危險，收回太快。』 五祖戒（Wuzu Jie）說：『臨濟很像貧兒思念舊債。』 承天宗（Chengtian Zong）說：『且說臨濟今天用的棒，與當時挨的棒是相同還是不同？如果說相同，就辜負了黃檗（Huangbo）；如果說不同，就委屈了臨濟。如果能窮盡其中的機鋒，且說這在誰的份上？』於是拿起禪杖說：『退後，退後。』 天童華（Tiantong Hua）說：『臨濟三次捱打的意旨，諸位還看得透嗎？即使一口咬斷，也還不是大丈夫漢。三世諸佛的口掛在墻上，天下的老和尚用什麼吃飯？』 靈隱岳（Lingyin Yue）拿起拄杖說：『臨濟按照命令而行，不知辜負了黃檗。翠峰盡力承擔，也只看到一邊。薦福節文在哪裡？』 擲下拄杖。

徑山琇（Jingshan Xiu）說：『臨濟固然是貧兒思念舊債，這僧人簡直像餓狗吃牽纏。翠峰說放開太危險，收回太快，醉我落花天，借他管絃里。』 南堂欲（Nantang Yu）說：『當時如果等他說再想挨一頓打誰來下手，便將他掀倒禪床，非但能塞斷這老漢的咽喉，而且自身也有出路。』

知恩方覺報恩難。徹底相思海㨾寬。不是㧞山舉鼎力。烏騅端的不輕攀。(理安問)

負屈含冤已十春

【English Translation】 One can also participate in meditation with the Three Sages. Little did they know that the two elders were seen through by him.

The Han Emperor remotely pities the fine willow camp. Indeed, the decree arrives and is inherently impartial. It is lamentable that the imperial guards come and go. Losing the decree means losing soldiers as well. (Berlinger)

Linji (a Chan master) addressed the assembly: 'Those who seek the Dharma should not fear losing their lives. I asked my late teacher three times about the great meaning of the Buddha-dharma, and I was struck three times, like being brushed by artemisia. Now I want to be beaten again. Who will strike me?' A monk came forward and said, 'I will strike you.' Linji handed the staff to the monk, but when the monk tried to take it, Linji struck him.

Cuifeng Xian said, 'Releasing it is too dangerous; retracting it is too fast.' Wuzu Jie said, 'Linji is much like a poor man longing for old debts.' Chengtian Zong said, 'Let's talk about whether the stick Linji used today is the same as the stick he received back then. If they are the same, he would be failing Huangbo; if they are different, he would be wronging Linji. If one could exhaust the opportunity, then whose share would it be?' Then he raised his staff and said, 'Step back, step back.' Tiantong Hua said, 'Do you all see through the meaning of Linji being beaten three times? Even if you bite through it in one go, you are still not a great hero. The mouths of the Buddhas of the three worlds are hanging on the wall. What do the old monks of the world eat?' Lingyin Yue raised his staff and said, 'Linji acted according to the command, not knowing that he was failing Huangbo. Cuifeng tried his best to shoulder the burden, but he only saw one side. Where is the regulation of Jianfu?' He threw down his staff.

Jingshan Xiu said, 'Linji is indeed like a poor man longing for old debts; this monk is just like a hungry dog eating entanglements. Cuifeng said that releasing it is too dangerous and retracting it is too fast, intoxicating me in the falling flower sky, borrowing from his musical instruments.' Nantang Yu said, 'If he had waited for him to say, 'Who will strike me if I want to be beaten again?' he would have overturned the meditation bed, not only blocking the old man's throat but also finding a way out for himself.'

Knowing kindness makes repaying kindness difficult. Thorough longing is as wide as the sea. It is not the strength to uproot mountains and lift tripods. Wu Zhui (name of a horse) is definitely not easy to climb. (Li An asked)

Bearing injustice and harboring grievances for ten springs

。可中有口屈難伸。卻因家破貧如洗。特把愁腸說向人。(六湛聚)

臨濟問洛浦。從上一人行棒。一人行喝。阿那個親。曰總不親。師曰親處作么生。浦便喝。師便打。

仰山欽云。二大老雖則啐啄同時。要且未會轉身句。或有問如何是轉身句。顧侍者云。牢記取。　晦曇承云。話頭忘卻了也。

臨濟曰。我者里是活祖師西來意。一切臨時。要用便用。

獅林則拈拂子搖拽云。我者里也是活底。要用便用。一切臨時。與臨濟是同是別。以拂子一擊。便擲下云。臨濟猶欠者著在。　車溪沖拈拄杖云。我者里一切臨時。要用便用。不論死活。雖然。以拄杖畫圓相云。臨濟天如總出者個不得。

臨濟訪平田。于路見一嫂使牛。師問平田路向甚處去。嫂打牛曰。者畜生諸處走。到者里不知路。師曰我問你平田路向甚處去。嫂曰。者畜生養來五載尚使不得。師曰。欲觀前人。先觀所使。便有抽釘㧞楔之意。

有客平田問路頭。高抬白棒打耕牛。春光眼底無多子。一對鴛鴦逐水流。(笑翁堪)

烏藤倒拄向平田。便把羸牛痛下鞭。更說養來經五歲。始終祇是老婆禪。(天目禮)

白水田邊問路頭。雪眉婆子打耕牛。草鞋泥滑青山遠。不是愁人也著愁。(橫川珙)

目前

【現代漢語翻譯】 現代漢語譯本： '可'字中間有個'口'字，有冤屈也難以申訴，只因爲家破人亡，貧困得像被水洗過一樣，所以才把滿腹愁腸向人傾訴。（六湛聚） 臨濟問洛浦：'從前有兩個人，一個行棒打，一個行喝斥，哪一個更親近？'洛浦說：'都不親近。'臨濟說：'親近處該怎麼做？'洛浦便喝斥一聲，臨濟便打了他。 仰山欽說：'這兩位老人家雖然啐啄同時（比喻師徒配合默契，時機恰好），但還沒有領會轉身句（指超越常規，靈活應對的語句）。'如果有人問：'什麼是轉身句？'（仰山欽）就顧視侍者說：'牢牢記住。'晦曇承說：'話頭都忘記了。' 臨濟說：'我這裡是活祖師西來意（指禪宗的真諦是活潑潑的，不拘泥於形式），一切隨緣，要用就用。' 獅林則拈起拂子搖動，說：'我這裡也是活的，要用就用，一切隨緣。'與臨濟是相同還是不同？'用拂子一擊，便扔下，說：'臨濟還欠這一著在。'車溪沖拈起拄杖說：'我這裡一切隨緣，要用就用，不論死活。'雖然如此，用拄杖畫個圓相說：'臨濟和天如都出不了這個圈子。' 臨濟拜訪平田，在路上看見一個老婦人使喚牛。臨濟問：'去平田的路往哪裡走？'老婦人打著牛說：'這畜生到處亂走，到了這裡反而不知道路了。'臨濟說：'我問你去平田的路往哪裡走？'老婦人說：'這畜生養了五年還使喚不得。'臨濟說：'想要觀察前人，先觀察他所使用的東西。'便有抽釘拔楔（比喻解除束縛，獲得解脫）的意味。 有客人到平田問路，高高舉起白棒打耕牛。眼前的春光沒有多少，一對鴛鴦在水上追逐嬉戲。（笑翁堪） 拄著烏藤杖倒著走向平田，便狠狠地鞭打瘦弱的牛。還說養了已經五年了，始終只是老太婆的禪。（天目禮） 在白水田邊問路，雪眉老婦人鞭打耕牛。草鞋沾滿泥巴，青山遙遠，不是有愁的人也會感到憂愁。（橫川珙） 目前

【English Translation】 English version: The character '可' (kě, can/may) has a '口' (kǒu, mouth) in the middle, making it difficult to express grievances. It's because the family is ruined and impoverished, as if washed clean. That's why I pour out my sorrows to others. (Liu Zhan Ju) Linji asked Luopu: 'In the past, one person used a stick, and another shouted. Which one is closer?' Luopu said: 'Neither is close.' Linji said: 'What should be done at the point of closeness?' Luopu then shouted, and Linji struck him. Yangshan Qin said: 'Although these two old masters peck at the shell simultaneously (metaphor for the perfect timing and cooperation between master and disciple), they have not yet understood the turning phrase (referring to a phrase that transcends convention and responds flexibly).' If someone asks: 'What is the turning phrase?' (Yangshan Qin) would look at the attendant and say: 'Remember it well.' Huitan Cheng said: 'The topic has been forgotten.' Linji said: 'What I have here is the living Patriarch's intention in coming from the West (referring to the true essence of Zen is lively and not bound by form), everything is according to circumstances, use it when you need it.' Shilin then picked up a whisk and shook it, saying: 'What I have here is also alive, use it when you need it, everything is according to circumstances.' Is it the same or different from Linji?' He struck with the whisk, then threw it down, saying: 'Linji still owes this move.' Chexi Chong picked up a staff and said: 'What I have here is all according to circumstances, use it when you need it, regardless of life or death.' Even so, he drew a circle with the staff, saying: 'Linji and Tianru cannot escape this circle.' Linji visited Ping Tian. On the way, he saw an old woman using an ox. Linji asked: 'Which way goes to Ping Tian?' The old woman hit the ox and said: 'This animal wanders everywhere, but doesn't know the way here.' Linji said: 'I'm asking you which way goes to Ping Tian?' The old woman said: 'This animal has been raised for five years and still can't be used.' Linji said: 'If you want to observe the predecessors, first observe what they use.' It has the meaning of removing nails and pulling out wedges (metaphor for removing constraints and gaining liberation). A guest came to Ping Tian to ask for directions, raising a white stick high to beat the ox. There is not much spring scenery in sight, a pair of mandarin ducks chase each other on the water. (Xiao Weng Kan) Leaning on a wutong (parasol tree) staff upside down towards Ping Tian, he whipped the weak ox severely. He even said that it had been raised for five years, but it was always just an old woman's Zen. (Tianmu Li) Asking for directions by the white water field, the snowy-browed old woman whips the ox. The straw sandals are covered in mud, and the green mountains are far away. Even those without sorrow will feel worried. (Hengchuan Gong) Currently

條路平如砥。何不堂堂掉臂行。撩撥老婆牛性發。赤身挨棒可憐生。(竹屋簡)

打著南邊動北邊。播揚家醜向人前。白拈手段無人會。一箭雙鵰落遠天。(柏林格)

臨濟曰。第一句薦得。堪與佛祖為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。

天寶樞喝一喝云。是那一句。若喚作第一句。自救不了。喚作第二句。萬里崖州。喚作第三句。定光金地搖招手。智者江陵暗點頭。　石霜尊云。石霜亦有三句。第一句薦得。紅爐飛片雪。第二句薦得。一劍定煙塵。第三句薦得。歸依佛法僧。　法林音舉公案畢云。世事誰將公道斷。

滄溟一口吞。千江萬派聲。老漁慣舞棹。不出渠腹行。(報恩琇三)

親從海藏出。把時如意珠。百寶掌上雨。博施無邊生。

住在普陀巖。別買南海船。隨著長年轉。家山越杳然。

臨濟將示寂。謂眾曰。吾遷化后。不得滅卻吾正法眼藏。三聖出曰。怎敢滅卻和尚正法眼藏。師曰。已後有人問你。向它道甚麼。聖便喝。師曰。誰知吾正法眼藏。曏者瞎驢邊滅卻。

溈山秀云。古者忍死待來。因何正法眼藏卻向瞎驢邊滅卻。臨濟行計速速。三聖又卻匆匆。因斯父子情忘。遂使後人失望。若不得流水。還應過別山。　中峰本云。

【現代漢語翻譯】 現代漢語譯本 這條路平坦如磨刀石。為何不光明正大地甩開膀子走呢？非要招惹老太婆發牛脾氣，赤身裸體捱打，真是可憐啊。(竹屋簡)

打著南邊，卻動了北邊。把家醜到處宣揚。這種白白得利的手段沒人會。一箭雙鵰，卻射落在遙遠的天邊。(柏林格)

臨濟（Linji，禪宗大師）說：第一句領悟得透徹，可以做佛祖的老師。第二句領悟得透徹，可以做人天（rentian，人和天神）的老師。第三句領悟得透徹，自己都救不了自己。

天寶樞（Tianbaoshu，人名）喝了一聲，說：是哪一句？如果說是第一句，自己都救不了自己。如果說是第二句，就流放到萬里之外的崖州（Yazhou，地名）。如果說是第三句，定光（Dingguang，佛名）在金地（Jindi，地名）搖手招呼，智者（Zhizhe，人名）在江陵（Jiangling，地名）暗自點頭。石霜尊（Shishuangzun，人名）說：石霜（Shishuang，地名）也有三句。第一句領悟得透徹，紅爐里飛出雪片。第二句領悟得透徹，一劍平定戰亂。第三句領悟得透徹，皈依佛法僧。法林音（Falin Yin，人名）說完公案，說：世事誰來評判公正呢？

滄溟（Cangming，大海）一口吞下，千江萬河發出聲響。老漁夫習慣了劃船，卻不出大海的腹地。(報恩琇三)

親自從海藏（Haizang，佛教經典）中取出，把握著如意珠（ruyizhu，寶珠）。無數珍寶如雨般落下，廣泛施捨給無邊眾生。

住在普陀巖（Putuoyan，地名），另外買了南海（Nanhai，地名）的船。隨著船伕常年漂泊，家鄉越來越遙遠。

臨濟（Linji）將要圓寂時，對眾人說：我圓寂后，不要滅了我的正法眼藏（zhengfayanzang，佛法精髓）。三聖（Sansheng，人名）出來說：怎敢滅了和尚的正法眼藏？臨濟（Linji）說：以後有人問你，你對他說什麼？三聖（Sansheng）便喝了一聲。臨濟（Linji）說：誰知道我的正法眼藏，就在瞎驢旁邊滅卻。

溈山秀（Weishanxiu，人名）說：古人寧願忍死等待未來，為何正法眼藏卻在瞎驢旁邊滅卻？臨濟（Linji）的行動迅速，三聖（Sansheng）的反應也匆忙。因此父子之情被遺忘，以致後人失望。如果得不到流水，還應該翻過別的山。中峰本（Zhongfengben，人名）說：

【English Translation】 English version The road is as smooth as a whetstone. Why not walk upright with swinging arms? Provoking the old woman's bull-like temper, she's pitifully beaten naked. (Bamboo House Jian)

Hitting the south, yet moving the north. Spreading family scandals before others. No one knows this free-grabbing trick. Shooting two eagles with one arrow, they fall far away in the sky. (Berlin Ge)

Linji (Linji, a Chan master) said: If you understand the first phrase, you are worthy to be the teacher of Buddhas. If you understand the second phrase, you are worthy to be the teacher of humans and gods (rentian). If you understand the third phrase, you cannot even save yourself.

Tianbaoshu (Tianbaoshu, a person's name) shouted and said: Which phrase is it? If you call it the first phrase, you cannot even save yourself. If you call it the second phrase, you will be exiled to Yazhou (Yazhou, a place name) ten thousand miles away. If you call it the third phrase, Dingguang (Dingguang, the name of a Buddha) waves his hand in Jindi (Jindi, a place name), and Zhizhe (Zhizhe, a person's name) nods secretly in Jiangling (Jiangling, a place name). Shishuangzun (Shishuangzun, a person's name) said: Shishuang (Shishuang, a place name) also has three phrases. If you understand the first phrase, snowflakes fly from the red furnace. If you understand the second phrase, one sword settles the smoke and dust. If you understand the third phrase, take refuge in the Buddha, the Dharma, and the Sangha. Falin Yin (Falin Yin, a person's name) finished the koan and said: Who will judge the fairness of worldly affairs?

The Cangming (Cangming, the vast sea) swallows in one gulp, and the voices of thousands of rivers and streams resound. The old fisherman is accustomed to rowing, but does not venture into the depths of the sea. (Baoen Xiu San)

Personally taken from the Haizang (Haizang, Buddhist scriptures), holding the wish-fulfilling jewel (ruyizhu). Countless treasures fall like rain, widely bestowing upon boundless beings.

Living on Putuo Rock (Putuoyan, a place name), separately buying a boat from the South Sea (Nanhai, a place name). Following the boatmen year after year, the homeland becomes increasingly distant.

Linji (Linji) was about to pass away, and said to the assembly: After my passing, do not extinguish my Treasury of the Eye of the True Dharma (zhengfayanzang, the essence of the Buddha's teachings). Sansheng (Sansheng, a person's name) came out and said: How dare we extinguish the master's Treasury of the Eye of the True Dharma? Linji (Linji) said: If someone asks you in the future, what will you say to them? Sansheng (Sansheng) then shouted. Linji (Linji) said: Who knows my Treasury of the Eye of the True Dharma? It is extinguished right next to the blind donkey.

Weishan Xiu (Weishanxiu, a person's name) said: The ancients would rather endure death and wait for the future, why is the Treasury of the Eye of the True Dharma extinguished next to the blind donkey? Linji's (Linji) actions were swift, and Sansheng's (Sansheng) reactions were also hurried. Therefore, the affection between father and son was forgotten, causing disappointment to later generations. If you cannot find flowing water, you should cross another mountain. Zhongfeng Ben (Zhongfengben, a person's name) said:

認他財為己物。將官路當人情。濟之心亦濫矣。三聖當時見他道不得滅卻吾正法眼藏。便與掩卻臭口。猶較些子。乃云怎敢滅卻。噫。以聖較濟。又豈止濫而已哉。　報恩倫徴云。祇如三聖與么喝。正法眼藏可窺不可窺。見徹不見徹。　博山來云。驅耕奪食須是滹沱。播網張風還他三聖。然要傳正法眼藏。且緩緩。

正法眼藏誰傳得。喝下滄溟徹底干。從此瞎驢無覓處。鐵山歸路黑漫漫。(佛慧泉)

劈破華山雷未猛。照開滄海月非光。瞎驢滅卻正法眼。直得哀聲振大唐。(白雲端)

出門握手再丁寧。往往事從丁屬生。路遠夜長休把火。大家吹滅暗中行。(保寧勇)

忽雷才震雨如傾。九曲黃河漲四溟。賴得陡門能下閘。滔滔萬里絕流聲。(普融平)

信衣夜半付盧能。攪擾黃梅七百僧。臨濟一隻正法眼。瞎驢滅卻得人憎。心心相印。祖祖傳燈。夷平海岳。變化鯤鵬。祇個名言難比擬。大都手段解翻騰。(宏智覺)

玉洞玄關道路長。蟠桃不是等閑芳。遮藏不許時人見。祇恐春風漏泄香。(上方益)

貽謀定鼎驗端由。獨步寰中據上流。堪笑隨波行路者。聞雷鴨祇在泥湫。(金山海)

宗鑒法林卷二十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

【現代漢語翻譯】 現代漢語譯本： 將他人的財產視為自己的。把官場上的關係當作人情。濟顛（濟公，Ji Dian）的心腸也太濫用了。三聖禪師（San Sheng）當時見到他，說他不能滅卻吾之正法眼藏（Zheng Fa Yan Zang，指佛法正宗），便與他掩蓋住臭嘴，這樣還算好些。竟然說怎敢滅卻。唉！用聖人的標準來衡量濟顛，又豈止是濫用而已啊。 報恩倫徴（Bao En Lun Zheng）說：『比如三聖禪師這樣呵斥，正法眼藏可以窺見嗎？可以徹底領悟嗎？』 博山來（Bo Shan Lai）說：『驅趕耕牛搶奪食物，必須是滹沱河（Hu Tuo He）的人。撒網張帆，還是三聖禪師。然而要傳正法眼藏，且緩緩。』 正法眼藏誰能傳得？一聲棒喝，滄海徹底乾涸。從此瞎驢無處可尋，鐵山的歸路一片黑暗。（佛慧泉，Fo Hui Quan） 劈開華山的雷霆也不算猛烈，照亮滄海的月亮也不算光亮。瞎驢滅卻正法眼藏，簡直讓哀聲震動大唐。（白雲端，Bai Yun Duan） 出門握手再三叮嚀，往往事情從細微之處產生。路途遙遠，夜晚漫長，不要點火，大家吹滅火把在黑暗中行走。（保寧勇，Bao Ning Yong） 忽然雷聲震動，大雨傾盆，九曲黃河水漲四海。幸虧陡門能夠放下閘門，滔滔萬里的水流絕了聲響。（普融平，Pu Rong Ping） 半夜裡將信衣交付給盧能（Lu Neng，即慧能，禪宗六祖），攪擾了黃梅山的七百僧人。臨濟禪師（Lin Ji）的一隻正法眼藏，被瞎驢滅卻，令人憎恨。心心相印，祖祖相傳。夷平山嶽，變化鯤鵬。只是這個名言難以比擬，大抵是手段高超，能夠翻天覆地。（宏智覺，Hong Zhi Jue） 玉洞玄關道路漫長，蟠桃不是輕易就能得到的芳香。遮掩隱藏不讓世人看見，只怕春風泄露了香氣。（上方益，Shang Fang Yi） 遺留的謀略奠定基業，應驗了開端的緣由。獨自走在世間，佔據上游。可笑那些隨波逐流的人，聽到雷聲的鴨子只會在泥潭裡。（金山海，Jin Shan Hai） 宗鑒法林卷二十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

【English Translation】 English version: He considers others' wealth as his own. He treats official connections as personal favors. Ji Dian's (Ji Gong) compassion is excessive. When San Sheng (Zen Master San Sheng) saw him, he said that he could not extinguish my Zheng Fa Yan Zang (the orthodox Buddhist Dharma), so he covered his stinky mouth, which was somewhat better. Yet he dared to say, 'How dare I extinguish it?' Alas! To measure Ji Dian by the standards of a sage is more than just excessive. Bao En Lun Zheng said: 'For example, when San Sheng rebukes in this way, can the Zheng Fa Yan Zang be glimpsed? Can it be thoroughly understood?' Bo Shan Lai said: 'Driving away the plowing ox and seizing food must be done by the people of the Hu Tuo River. Spreading nets and unfurling sails still belong to San Sheng. However, to transmit the Zheng Fa Yan Zang, take your time.' Who can transmit the Zheng Fa Yan Zang? With a shout, the vast sea is completely dried up. From then on, the blind donkey has nowhere to be found, and the return path to Iron Mountain is pitch black. (Fo Hui Quan) The thunder that splits Mount Hua is not considered fierce, and the moon that illuminates the vast sea is not considered bright. The blind donkey extinguishes the Zheng Fa Yan Zang, causing mournful cries to shake the Tang Dynasty. (Bai Yun Duan) When leaving, shake hands and give repeated instructions, often things arise from small details. The road is long and the night is dark, do not light a fire, everyone blow out the torches and walk in the dark. (Bao Ning Yong) Suddenly, thunder rumbles and heavy rain pours down, the Yellow River rises and floods the four seas. Fortunately, the sluice gate can be lowered, and the turbulent flow of ten thousand miles is silenced. (Pu Rong Ping) In the middle of the night, the robe of faith is given to Lu Neng (Hui Neng, the Sixth Patriarch of Zen), disturbing the seven hundred monks of Huangmei Mountain. Lin Ji's (Zen Master Lin Ji) Zheng Fa Yan Zang is extinguished by the blind donkey, making him hateful. Mind-to-mind transmission, ancestral transmission of the lamp. Leveling mountains and seas, transforming into the Kunpeng. Only this saying is difficult to compare, mostly it is a superb skill that can turn the world upside down. (Hong Zhi Jue) The path to the jade cave and mysterious pass is long, and the peaches are not ordinary fragrant. Concealing and hiding, not allowing people to see, fearing that the spring breeze will leak the fragrance. (Shang Fang Yi) The legacy of planning and establishing the dynasty proves the cause of the beginning. Walking alone in the world, occupying the upper reaches. It is laughable that those who follow the waves, the ducks that hear the thunder are only in the mud. (Jin Shan Hai) Zong Jian Fa Lin, Volume 22 卍 New Continued Canon, Volume 66, No. 1297, Zong Jian Fa Lin

宗鑒法林卷二十三

集云堂　編

大鑒下五世

睦州龍興道明禪師(黃檗運嗣)

見僧來乃曰。現成公案放汝三十棒。曰某甲如是。師曰山門頭金剛為甚麼舉拳。曰金剛尚乃如是。師便打曰者掠虛漢。

雲門偃云。睦州正恁么時。天下人披枷帶鎖。　云峰悅于放汝三十棒處云。作賊人心虛。　妙喜云。又添一個。道了問僧云。你道我恁么道。還有過也無。僧云作賊人心虛。喜云三個也有。又云。雖然無孔笛。撞著氈拍版。直是五音調暢。六律和諧。檢點將來。未免旁觀者哂。良久云。不得動著。動著打折你驢腳。　東禪岳雲。臨危不變真大丈夫。當時若不是者僧。幾被打破蔡州。還識睦州么。貧無達士將金贈。病有間人說藥方。　天寧琦云。睦州與者僧。二俱作家。二俱不作家。

呼蛇容易遣蛇難。袖裡金錘不易看。長安夜夜家家月。誰知愁樂有多般。(海印信)

現成公案未除瑕。放過方能脫鎖枷。四海澄清人富庶。更來石上種油麻。(覺海元)

現成公案沒商量。不動絲毫便廝當。三十烏藤聊放過。可憐雪上更加霜。(無際派)

現成底事沒商量。剔起眉毛未廝當。日暮碧天鴻雁斷。海門斜去兩三行。(木庵永)

鼓之以雷霆。潤之

【現代漢語翻譯】 現代漢語譯本： 宗鑒法林卷二十三 集云堂 編 大鑒下五世 睦州龍興道明禪師（黃檗運嗣） 見到僧人前來便說：『現成公案，賞你三十棒！』僧人說：『某甲就是這樣。』禪師說：『山門前的金剛為什麼舉拳？』僧人說：『金剛尚且如此。』禪師便打，說：『你這個掠虛漢！』 雲門偃說：『睦州正在這樣做的時候，天下人都披枷帶鎖。』云峰悅對於『賞你三十棒』之處說：『做賊人心虛。』妙喜說：『又添一個。』說了問僧人說：『你說我這樣說，還有過錯嗎？』僧人說：『做賊人心虛。』妙喜說：『三個也有。』又說：『雖然是無孔笛，撞著氈拍板，真是五音調暢，六律和諧。』檢點將來，未免旁觀者哂笑。良久說：『不得動著，動著打折你驢腳。』東禪岳說：『臨危不變，真大丈夫。當時若不是這個僧人，幾乎被打破蔡州。還認識睦州嗎？貧窮時沒有達士贈送金錢，生病時有閑人說藥方。』天寧琦說：『睦州和這個僧人，二者都是作家，二者都不是作家。』 呼喚蛇容易，遣走蛇困難。袖子里的金錘不容易看見。長安夜夜家家都有月亮，誰知道愁和樂有多少種？（海印信） 現成公案沒有除去瑕疵，放過才能脫離鎖鏈枷鎖。四海澄清，人民富庶，更來石上種植油麻。（覺海元） 現成公案沒有商量，不動絲毫便互相抵當。三十烏藤姑且放過，可憐雪上更加霜。（無際派） 現成的事情沒有商量，挑起眉毛也沒有互相抵當。日暮碧天，鴻雁斷絕，海門斜去兩三行。（木庵永） 用雷霆來震動它，用雨露來滋潤它。

【English Translation】 English version: Zongjian Falin, Volume 23 Compiled by Jiyun Hall Five Generations Under Dajian Zen Master Daoming of Longxing Temple in Muzhou (Successor of Huangbo Yun) Upon seeing a monk approaching, the Zen master said: 'A ready-made case, I'll give you thirty blows!' The monk said: 'That's just how I am.' The Zen master said: 'Why does the Vajra (guardian deity) at the mountain gate raise his fist?' The monk said: 'Even the Vajra is like this.' The Zen master then struck him, saying: 'You are a delusive fellow!' Yunmen Yan said: 'When Muzhou is doing exactly this, everyone in the world is wearing cangues and chains.' Yunfeng Yue said regarding the 'I'll give you thirty blows' part: 'A thief has a guilty conscience.' Miaoxi said: 'Adding another one.' After saying that, he asked the monk: 'Do you say that there is any fault in what I said?' The monk said: 'A thief has a guilty conscience.' Miaoxi said: 'There are three too.' He also said: 'Although it's a flute without holes, it strikes a felt clapper, truly the five tones are harmonious, and the six laws are in accord.' Examining it closely, it is inevitable that onlookers will sneer. After a long while, he said: 'Don't touch it, if you touch it, I'll break your donkey's legs.' Dongchan Yue said: 'Remaining unchanged in the face of danger is a true great man. If it weren't for this monk at that time, Cai Prefecture would have almost been destroyed. Do you still recognize Muzhou? When poor, there are no accomplished people to give gold; when sick, there are idle people to offer prescriptions.' Tianning Qi said: 'Muzhou and this monk, both are authors, and both are not authors.' It's easy to summon a snake, but difficult to send it away. The golden hammer in the sleeve is not easy to see. In Chang'an (ancient capital), every family has the moon every night, who knows how many kinds of sorrow and joy there are? (Haiyin Xin) The ready-made case has not removed the flaws, only by letting go can one escape the shackles. The four seas are clear, the people are prosperous, and even more so, sesame is planted on the stone. (Juehai Yuan) The ready-made case has no room for discussion, without moving a bit, they immediately confront each other. Thirty rattan sticks are temporarily let go, pitifully adding frost on top of snow. (Wuji Pai) The ready-made matter has no room for discussion, raising the eyebrows does not mean confronting each other. At dusk, the wild geese are cut off in the blue sky, and two or three lines slant towards the sea gate. (Mu'an Yong) Drum it with thunder, moisten it

以風雨。日月執行。一寒一暑。(雲濤政)

睦州因僧問。以字不成。八字不是。未審是何章句。師彈指一聲曰會么。曰不會。師曰。上來講贊。無限良因。蝦蟆𨁝跳上天。蚯蚓驀過東海。

徑山杲云。者僧祇問經頭一字。睦州盡將善知眾藝差別字輪。以龍龕手鑑唐韻玉篇從頭註解。攃在者僧懷裡了也。者僧不妨奇特。直下便肯承當。且道什麼處是他承當處。聽取個註腳。以字不成八字不是。彈指未終。普天匝地。擘開四十二般若波羅蜜門。參透華嚴會中善知眾藝。教內教外一時收。世出世間皆周備。無邊罪咎如火消冰。無量勝義如恒沙聚。更有個末後句。堅牢庫藏永收藏。總屬山前熊伯莊。　天寧琦云。經頭一字是什麼字。睦州彈指一下。將黃面老人四十九年說不盡底一時吐露了也。妙喜矢上加尖。道更有末後一句。還委悉么。良久云。山斷疑休去。峰高又起來。

睦州一日喚僧曰大德。僧回首。師曰擔版漢。

翠峰顯云。睦州祇具一隻眼。者僧喚即回頭。因甚卻成擔版。　黃龍新云。翠峰亦祇具一隻眼。者僧喚即回頭。因甚卻不成擔版。　鼓山圭云。睦州被者僧勘破。　理安問舉翠峰黃龍拈畢云。路見不平。以楔出楔則不無。檢點將來。一總是擔版漢。何故。字經三寫。烏焉成馬。

【現代漢語翻譯】 現代漢語譯本： 以風雨，日月執行，一寒一暑。（雲濤政評） 睦州問僧人：『以』字不成字，『八』字不像字，不知是什麼章句？睦州禪師彈指一聲，問：『會嗎？』僧人說：『不會。』睦州說：『上來講經贊佛，有無限的善因。蛤蟆跳上天，蚯蚓橫過東海。』 徑山杲說：『這個僧人只問經文開頭的『以』字，睦州禪師就將善知眾藝差別字輪，用《龍龕手鑑》、《唐韻》、《玉篇》從頭到尾註解，塞在這個僧人懷裡了。』這個僧人不妨奇特，當下便肯承擔。且說他承擔的是什麼？聽我來加個註腳：『以』字不成字，『八』字不像字，彈指未終，普天匝地，打開四十二般若波羅蜜門，參透華嚴會中善知眾藝。教內教外一時收，世出世間皆周備。無邊罪咎如火消冰，無量勝義如恒河沙聚。更有個末後句，堅牢庫藏永收藏，總屬山前熊伯莊。』天寧琦說：『經頭一字是什麼字？睦州彈指一下，將黃面老人（指佛陀）四十九年說不盡的，一時吐露了。』妙喜禪師矢上加尖，說更有末後一句，還明白嗎？良久說：『山斷疑休去，峰高又起來。』 睦州一日呼喚僧人說：『大德。』僧人回頭。睦州說：『擔版漢（指愚鈍之人）。』 翠峰顯說：『睦州只具一隻眼。這個僧人一喚就回頭，為什麼卻成了擔版漢？』黃龍新說：『翠峰也只具一隻眼。這個僧人一喚就回頭，為什麼卻不成擔版漢？』鼓山圭說：『睦州被這個僧人勘破了。』理安問舉翠峰、黃龍的評論完畢后說：『路見不平，以楔出楔則不無，檢點將來，一總是擔版漢。』為什麼？字經三寫，烏焉成馬（指傳抄錯誤）。

【English Translation】 English version: With wind and rain, the sun and moon move, one cold and one hot. (Yun Taozheng's commentary) Muzhou asked a monk: 'The character 'yi' (以 - with, by means of) does not form a character, and the character 'ba' (八 - eight) does not resemble a character. I wonder what chapter and verse this is?' The master snapped his fingers once and said, 'Do you understand?' The monk said, 'I don't understand.' Muzhou said, 'Coming up to lecture and praise, there are limitless good causes. Toads leap into the sky, and earthworms cross the Eastern Sea.' Jingshan Gao said: 'This monk only asked about the first character 'yi' of the scripture. Muzhou completely used the 'Skillful Knowledge of Various Arts Differential Character Wheel', annotating it from beginning to end with the 'Longkan Handbook', 'Tang Rhymes', and 'Jade Chapters', stuffing it into this monk's bosom.' This monk might as well be peculiar, immediately willing to take on the responsibility. But what is he taking on? Listen to my commentary: 'The character 'yi' does not form a character, and the character 'ba' does not resemble a character.' Before the snap of the fingers ended, it filled the entire universe, opening the forty-two Prajna Paramita gates, penetrating the Skillful Knowledge of Various Arts in the Avatamsaka Assembly. Within and without the teachings are gathered at once, and both the mundane and supramundane worlds are fully equipped. Limitless sins vanish like ice melting in fire, and immeasurable superior meanings gather like the sands of the Ganges. There is also a final phrase: the firm and solid treasury is eternally stored, all belonging to Xiong Bozhuang in front of the mountain.' Tianning Qi said: 'What is the first character of the scripture? With a snap of his fingers, Muzhou completely revealed what the Yellow-Faced Elder (referring to the Buddha) could not finish speaking in forty-nine years.' Miaoxi added sharpness to the arrow, saying there is also a final phrase. Do you understand it? After a long silence, he said: 'When the mountain is cut off, doubts should cease, but when the peak is high, it rises again.' One day, Muzhou called out to a monk, saying, 'Great Virtue.' The monk turned his head. Muzhou said, 'Burden-carrying fellow (referring to a dull person).' Cuifeng Xian said: 'Muzhou only possesses one eye. This monk turned his head when called, so why did he become a burden-carrying fellow?' Huanglong Xin said: 'Cuifeng also only possesses one eye. This monk turned his head when called, so why didn't he become a burden-carrying fellow?' Gushan Gui said: 'Muzhou was seen through by this monk.' Li'an asked, after citing Cuifeng and Huanglong's comments, said: 'Seeing injustice on the road, using a wedge to drive out a wedge is not without reason, but upon inspection, all are burden-carrying fellows.' Why? A character written three times becomes a horse from a crow (referring to errors in transcription).

電火光中休草草。劍輪鋒上莫忉忉。等閑放卻全身入。終不當頭犯一毫。(鼓山圭)

睦州擔版。那容眨眼。闊狹短長。不須增減。(徑山杲)

腦後與一錐。頭頭墮坑坎。直饒喚不回。也是虛擔版。透過睦州關。乾坤一隻眼。(長靈卓)

山之峨峨。水之湯湯。冷眼覷著。無處慚惶。(別峰印)

紅爐起浪拍天飛。疾𦦨過風孰敢窺。任是三頭並六臂。到此休夸第一機。(木庵永)

萬綠叢中一捻紅。無邊春色自相通。遊蜂野蝶沒尋處。徒自紛紛怨曉風。(法林音)

睦州因天俗吳尚書至門首便問。三門俱開。從那門入。師召尚書。書應諾。師曰從者門入。

翠峰顯云。客是主。人相師。　承天怡云。睦州當路設阱。坑陷平人。天使行年在坎。被鬼揶揄。　永寧鼎云。尚書不會作客。勞煩主人。

慵履杏壇入翠微。門門舉步露全機。也應三月忘無味。一片冰心若個知。(粟庵鼎)

睦州問武陵長老。了即毛端吞巨海。始知大地一微塵。長老作么生。曰和尚問誰。師曰問長老。曰何不領話。師曰。你不領話。我不領話。

翠蜂顯云。墮也墮也。復云。者葛藤好與劃斷。拈拄杖云。什麼處去也。　天童覺云。睦州武陵總道不領話。其間有貪觀白浪失卻

手橈。乃豎拂子云。看。　開先金云。翠峰道墮也墮也。還是武陵墮睦州墮。若斷不出。莫將閑學解。埋沒祖師心。　古南門云。兩個老漢奪鼓攙旗。仔細看來直是好笑。且道笑個甚麼。若人辨得。毛端吞巨海。大地一微塵。

老將臨場氣象閑。折衝樽俎笑談間。龍韜豹略渾無用。擺手高歌帶月還。(靈巖儲)

閑駕扁舟浪里游。江風江水共悠悠。疏煙細柳斜陽外。一曲滄浪天地秋。(寒松操)

一句當風驗作家。英雄有力謾矜誇。就中不假唐虞敕。四海聲光益見賒。(定宣遠)

老漁邂逅盡村沽。主醋賓酬趣自多。醉后不辭各歸去。一川明月照寒蓑。(雪谷永)

睦州問僧近離甚處。曰趙州。師曰趙州有何言句示徒。僧舉喫茶去話。師乃呵呵大笑曰慚愧。卻問僧趙州意作么生。曰祇是一期方便。師曰。苦哉。趙州被你將一杓屎潑了也。便打。師卻問沙彌。你作么生會。彌便設拜。師亦打。其僧往沙彌處問。適來和尚打你作甚麼。曰若不是我。和尚不打某甲。

翠峰顯云。者僧克由叵耐將一杓屎潑他二員古佛。諸上座若能辨得。非惟與二老雪屈。亦乃免雪竇與天下老宿無過。若道不得。到處潑人卒未了在。　徑山杲云。雪竇祇知一杓屎潑他趙睦二州。殊不知者僧當時被趙州將一

【現代漢語翻譯】 現代漢語譯本： 手橈。於是豎起拂塵說：『看！』 開先金云禪師說：『翠峰的道墮落了，墮落了。是武陵的墮落還是睦州的墮落？如果判斷不出來，不要用閑散的學解來埋沒祖師的心。』 古南門禪師說：『兩個老漢爭奪鼓，搶奪旗幟。仔細看來真是好笑。且說笑的是什麼？如果有人能辨別出來，毛端可以吞沒巨海，大地也只是一粒微塵。』

老將臨場氣象閑，折衝樽俎笑談間。龍韜豹略渾無用，擺手高歌帶月還。(靈巖儲)

閑駕扁舟浪里游，江風江水共悠悠。疏煙細柳斜陽外，一曲滄浪天地秋。(寒松操)

一句當風驗作家，英雄有力謾矜誇。就中不假唐虞敕，四海聲光益見賒。(定宣遠)

老漁邂逅盡村沽，主醋賓酬趣自多。醉后不辭各歸去，一川明月照寒蓑。(雪谷永)

睦州禪師問僧人：『你最近從哪裡來？』僧人回答：『趙州。』禪師說：『趙州有什麼言語開示徒弟？』僧人舉了『喫茶去』的話。禪師於是呵呵大笑說：『慚愧啊！』反問僧人：『趙州的意思是什麼？』僧人說：『只是一種方便。』禪師說：『苦啊！趙州被你用一勺屎潑了。』便打了僧人。禪師又問沙彌：『你作何理解？』沙彌便行禮。禪師也打了沙彌。那僧人到沙彌處問：『剛才和尚打你做什麼？』沙彌說：『如果不是我，和尚不會打我。』

翠峰顯禪師說：『這個僧人實在可惡，竟然用一勺屎潑了趙州（Zhao Zhou）和睦州（Mu Zhou）這兩位古佛。各位禪師如果能辨別出來，不僅能為這兩位老禪師洗雪冤屈，也能免除雪竇（Xue Dou）和天下老宿的過失。如果說不出來，到處潑人這件事就沒完沒了。』徑山杲禪師說：『雪竇只知道用一勺屎潑趙州和睦州，卻不知道這個僧人當時被趙州用一

【English Translation】 English version: He raised his hand and then raised the whisk, saying, 'Look!' Kai Xian Jin Yun said, 'Cuifeng's (Green Peak) Dao has fallen, fallen. Is it the fall of Wuling or the fall of Muzhou (Mu Zhou)? If you can't discern it, don't bury the mind of the Patriarch with idle learning.' Gu Nan Men said, 'Two old men are fighting for the drum and snatching the flag. Looking closely, it's really laughable. But what are they laughing at? If someone can discern it, a hair can swallow the vast sea, and the great earth is just a tiny dust.'

'The old general is relaxed on the battlefield, resolving conflicts with laughter and talk. The strategies of dragons and leopards are useless; he waves his hand, sings loudly, and returns with the moon.' (Lingyan Chu)

'Leisurely sailing in a small boat on the waves, the river wind and water are both carefree. Beyond the sparse smoke and slender willows in the setting sun, a song of Canglang fills the autumn of heaven and earth.' (Hansong Cao)

'A sentence against the wind tests the master, heroes boast of their strength in vain. Within it, there's no need for the edict of Tang and Yu; the fame and glory spread even further.' (Ding Xuan Yuan)

'The old fisherman meets and buys all the village wine; the host offers vinegar, and the guest responds with wine, the fun is abundant. After being drunk, they don't refuse to go home separately, a river of bright moonlight shines on the cold straw cloak.' (Xuegu Yong)

Muzhou (Mu Zhou) asked a monk, 'Where have you come from recently?' The monk replied, 'Zhao Zhou (Zhao Zhou).' The master said, 'What words does Zhao Zhou have to instruct his disciples?' The monk cited the saying 'Go have some tea.' The master then laughed loudly and said, 'Ashamed!' He then asked the monk, 'What is Zhao Zhou's intention?' The monk said, 'It's just a skillful means.' The master said, 'Bitter! Zhao Zhou has been splashed with a ladle of excrement by you.' Then he hit the monk. The master then asked the novice, 'How do you understand it?' The novice bowed. The master also hit the novice. The monk went to the novice and asked, 'Why did the abbot hit you just now?' The novice said, 'If it weren't for me, the abbot wouldn't have hit me.'

Cuifeng Xian said, 'This monk is truly hateful, actually splashing two ancient Buddhas, Zhao Zhou (Zhao Zhou) and Muzhou (Mu Zhou), with a ladle of excrement. If you all can discern it, not only can you clear the names of these two old masters, but you can also save Xuedou (Xue Dou) and all the old masters in the world from blame. If you can't say it, the matter of splashing people everywhere will never end.' Jingshan Gao said, 'Xuedou only knows about splashing Zhao Zhou and Muzhou with a ladle of excrement, but he doesn't know that this monk was splashed by Zhao Zhou with a

杓屎潑了。卻到睦州又遭一杓。祇是不知氣息。若知氣息。什麼處有二員古佛。　天寧琦云。者僧不會喫茶意旨。不知潑屎氣息。帶累好人墮屎窌中。合吃多少拄杖。雪竇妙喜一時放過。也須替他入涅槃堂始得。

睦州上堂問。首座𠰒。答曰在。寺主𠰒。答曰在。維那𠰒。答曰在。師曰。三段不同。今當第一。向下文長。付在來日。

昭覺勤云。一等借路經過。就中睦州奇特。崇寧不然。首座𠰒。在。寺主𠰒。在。維那𠰒。在。因行不妨。掉臂打草祇要驚蛇。若能一撥便轉。免致攃土攃沙。

八字打開。十分漏泄。孤危不立道方高。伎倆更無隨意說。別別。南斗七兮北斗八。(護國欽)

睦州因僧問如何是展演之言。師曰量才補職。曰如何是不展演之言。師曰伏惟尚饗。

徑山杲云。睦州恁么答話祇得八成。徑山則不然。如何是展演之言。問一答百有何妨。如何是不展演之言。喝一喝云。莫屎窖沸。　報恩琇云。妙喜土上加泥。直饒道得十成。也是五十步笑百步。報恩則不然。如何是展演之言。不說一字。如何是不展演之言。其聲如雷。　神鼎澤云。二尊宿大似吃李子祇向赤邊咬。菩提又不然。如何是展演之言。今日正月初十。如何是不展演之言。孟八郎漢又與么去也。復喝一喝。　

【現代漢語翻譯】 現代漢語譯本：

潑了一瓢屎。卻到睦州（Muzhou，禪師名）又遭一瓢。只是不知氣息。若知氣息，什麼地方會有兩尊古佛？

天寧琦（Tianning Qi，禪師名）說：『這個僧人不會領會喫茶的意旨，不知潑屎的氣息，連累好人掉進屎坑中。該打多少拄杖！』雪竇妙喜（Xuedou Miaoxi，禪師名）一時放過了他，也須得代替他進入涅槃堂才行。

睦州（Muzhou）上堂說法，問：『首座（Shouzuo，寺院中的職位）在嗎？』答：『在。』『寺主（Sizhu，寺院中的職位）在嗎？』答：『在。』『維那（Weina，寺院中的職位）在嗎？』答：『在。』師父說：『三段不同，現在是第一段。向下文長，留待來日。』

昭覺勤（Zhaojue Qin，禪師名）說：『都是借路經過，其中睦州（Muzhou）特別。崇寧（Chongning，年號）則不然。首座（Shouzuo）在嗎？在。寺主（Sizhu）在嗎？在。維那（Weina）在嗎？在。因行不妨，揮臂打草只要驚蛇。若能一撥便轉，免得擦土擦沙。』

八字打開，十分漏泄。孤危不立，道方高。伎倆更無，隨意說。別別。南斗七兮北斗八。（護國欽（Huguo Qin，禪師名））

睦州（Muzhou）因僧人問：『如何是展演之言？』師父說：『量才補職。』問：『如何是不展演之言？』師父說：『伏惟尚饗。』

徑山杲（Jingshan Gao，禪師名）說：『睦州（Muzhou）這樣回答，只得了八成。徑山（Jingshan）則不然。如何是展演之言？問一答百又有什麼妨礙？如何是不展演之言？喝一聲說：莫不是屎窖沸騰了？』報恩琇（Baoen Xiu，禪師名）說：『妙喜（Miaoxi）是土上加泥，即使說得十成，也是五十步笑百步。報恩（Baoen）則不然。如何是展演之言？不說一字。如何是不展演之言？其聲如雷。』神鼎澤（Shending Ze，禪師名）說：『二位尊宿好像吃李子只向紅邊咬。菩提（Puti）又不然。如何是展演之言？今日正月初十。如何是不展演之言？孟八郎（Meng Balang，人名）漢又這樣去了。』又喝一聲。

【English Translation】 English version:

A ladle of excrement was splashed. Yet arriving at Muzhou (禪師名, a Chan master's name), another ladle was encountered. It's just that one doesn't know the breath. If one knows the breath, where would there be two ancient Buddhas?

Tianning Qi (禪師名, a Chan master's name) said: 'This monk doesn't understand the intent of drinking tea, and doesn't know the breath of splashing excrement, implicating good people to fall into the excrement pit. How many blows of the staff should he receive!' Xuedou Miaoxi (禪師名, a Chan master's name) let him off for the moment, but he must enter the Nirvana Hall on his behalf.

Muzhou (禪師名, a Chan master's name) ascended the hall and asked: 'Is the Head Seat (寺院中的職位, a position in the monastery) present?' Answer: 'Present.' 'Is the Temple Master (寺院中的職位, a position in the monastery) present?' Answer: 'Present.' 'Is the Director (寺院中的職位, a position in the monastery) present?' Answer: 'Present.' The master said: 'The three segments are different; now is the first segment. The text below is long; it will be left for another day.'

Zhaojue Qin (禪師名, a Chan master's name) said: 'All are passing by on the road, among them Muzhou (禪師名, a Chan master's name) is unique. Chongning (年號, an era name) is not like that. Head Seat (寺院中的職位, a position in the monastery), are you present? Present. Temple Master (寺院中的職位, a position in the monastery), are you present? Present. Director (寺院中的職位, a position in the monastery), are you present? Present. Acting accordingly is fine; swinging the arm to beat the grass only aims to startle the snake. If one can turn it with a single flick, one can avoid scraping soil and sand.'

The eight characters are opened, fully leaking. Standing alone in danger, the Dao is then high. Skills are no more, speaking as one pleases. Separate, separate. The Southern Dipper is seven, the Northern Dipper is eight. (Huguo Qin (禪師名, a Chan master's name))

Muzhou (禪師名, a Chan master's name) asked a monk: 'What is the speech of elaboration?' The master said: 'Appoint positions according to talent.' Asked: 'What is the speech of non-elaboration?' The master said: 'Humbly, may you enjoy the offering.'

Jingshan Gao (禪師名, a Chan master's name) said: 'Muzhou (禪師名, a Chan master's name)'s answer only gets eight parts right. Jingshan (禪師名, a Chan master's name) is not like that. What is the speech of elaboration? What harm is there in answering a hundred questions for one? What is the speech of non-elaboration? Shout once, saying: 'Isn't the excrement pit boiling?' Baoen Xiu (禪師名, a Chan master's name) said: 'Miaoxi (禪師名, a Chan master's name) is adding mud on top of soil; even if one speaks perfectly, it's still fifty paces laughing at a hundred paces. Baoen (禪師名, a Chan master's name) is not like that. What is the speech of elaboration? Not saying a word. What is the speech of non-elaboration? Its sound is like thunder.' Shending Ze (禪師名, a Chan master's name) said: 'The two venerable monks are like eating plums, only biting at the red side. Puti (菩提, Bodhi) is not like that. What is the speech of elaboration? Today is the tenth day of the first month. What is the speech of non-elaboration? Meng Balang (人名, a person's name) Han has gone like this again.' Then shout once.

捬松𡨂云。寶華則不然。如何是展演之言。不露纖毫。如何是不展演之言。普天匝地。

睦州常示眾曰。忽然忽然。

大覺璉別云。不然不然。

忽然不然。如鋏如鉗。神仙秘訣。父子不傳。(別峰印)

忽然忽然。頭上是天。不然不然。腳下是地。直下來也無處迴避。(孤峰深)

睦州因僧問一言道盡時如何。師曰老僧在你缽囊里。

雲門偃別云。裂破。　雪竇顯別。但彈指三下。　徑山杲別云。者漆桶。　天寧琦別云。隔。　白巖符別云。今歲六橋春事好。環湖惟見是雕鞍。　國清英別。呵呵大笑。

睦州示眾。大事未明。如喪考妣。大事已明。亦如喪考妣。

青峰楚云。大事已明因甚如喪考妣。不得春風花不開。及至花開又吹落。　天目禮云。大事未明如喪考妣則固是。大事既明因甚亦如喪考妣。曾經巴峽猿啼處。不待三聲已斷魂。　漢星定良久云。陣雲橫海上。拔劍攪龍門。復喝一喝云。汾陽道底。　青門林雲。睦州與么發泄。可謂剜腹剖胸傾心露膽。是汝諸人不識好惡。總恁么忽略過去。若遇有血氣底漢子。自然別有一番態度。還會么。猿啼碧嶺霜天月。客路人聞魂半消。　南澗格因僧問。如何是大事未明如喪考妣。澗云。可憐生。法林音別云。春來物

【現代漢語翻譯】 現代漢語譯本： 捬松𡨂云（不知所云）。寶華則不然（寶華卻不這麼認為）。什麼是『展演』的說法？不露一絲一毫。什麼是『不展演』的說法？遍佈整個天地。

睦州（Muzhou，禪師名）常常開示大眾說：『忽然！忽然！』

大覺璉（Dajue Lian，禪師名）卻說：『不然！不然！』

『忽然』與『不然』，就像鐵鉗一樣。這是神仙的秘密口訣，父子之間也不傳授。（別峰印的評語）

『忽然！忽然！』頭上是天。『不然！不然！』腳下是地。直截了當，無處可逃避。（孤峰深的評語）

睦州（Muzhou）因為有僧人問：『一句話說盡真理時，會是怎樣？』睦州（Muzhou）說：『老僧就在你的缽囊里。』

雲門偃（Yunmen Yan，禪師名）的評語是：『裂破。』 雪竇顯（Xuedou Xian，禪師名）的評語是：『只是彈指三下。』 徑山杲（Jingshan Gao，禪師名）的評語是：『這個漆桶。』 天寧琦（Tianning Qi，禪師名）的評語是：『隔。』 白巖符（Baiyan Fu，禪師名）的評語是：『今年六橋的春色真好，環繞西湖只見華麗的馬鞍。』 國清英（Guoqing Ying，禪師名）的評語是：『呵呵大笑。』

睦州（Muzhou）開示大眾：『大事未明，如同死了父母一般悲痛。大事已明，也如同死了父母一般悲痛。』

青峰楚（Qingfeng Chu，禪師名）說：『大事已經明白，為什麼還如同死了父母一般悲痛？』不得春風，花不會開放，等到花開了，又被風吹落。天目禮（Tianmu Li，禪師名）說：『大事未明，如同死了父母一般悲痛，這固然是這樣。大事已經明白，為什麼也如同死了父母一般悲痛？』曾經在巴峽猿猴啼叫的地方，不等叫三聲，就已經肝腸寸斷。漢星定（Hanxing Ding，禪師名）沉默良久說：『陣雲橫在海上，拔劍攪動龍門。』又大喝一聲說：『汾陽（Fenyang，禪師名）的道。』 青門林（Qingmen Lin，禪師名）說：『睦州（Muzhou）這樣發泄，可謂是掏心掏肺，傾心露膽。是你們這些人不識好壞，都這麼忽略過去。如果遇到有血性的漢子，自然會是另一種態度。』明白了嗎？猿猴在碧綠的山嶺、霜冷的夜空啼叫，過路人聽了，魂魄都消散了一半。南澗格（Nanjian Ge，禪師名）因為有僧人問：『什麼是大事未明，如同死了父母一般悲痛？』南澗（Nanjian）說：『可憐啊。』 法林音（Falin Yin，禪師名）的評語是：『春天來了，萬物…』

【English Translation】 English version: Fusun fu clouds (meaningless words). Baohua doesn't think so. What is the 'manifestation' saying? Not revealing a single hair. What is the 'non-manifestation' saying? Covering the entire universe.

Muzhou (name of a Zen master) often instructed the assembly, saying: 'Suddenly! Suddenly!'

Dajue Lian (name of a Zen master) said: 'Not so! Not so!'

'Suddenly' and 'not so' are like tongs. This is the secret of immortals, not even passed down between father and son. (Commentary by Biefeng Yin)

'Suddenly! Suddenly!' Above is the sky. 'Not so! Not so!' Below is the earth. Directly down, there is nowhere to escape. (Commentary by Gufeng Shen)

Muzhou (Muzhou) was asked by a monk: 'What is it like when one word exhausts the truth?' The master said: 'The old monk is in your alms bowl.'

Yunmen Yan's (name of a Zen master) comment: 'Tear it apart.' Xuedou Xian's (name of a Zen master) comment: 'Just snap your fingers three times.' Jingshan Gao's (name of a Zen master) comment: 'This lacquer bucket.' Tianning Qi's (name of a Zen master) comment: 'Separated.' Baiyan Fu's (name of a Zen master) comment: 'This year the spring scenery of the Six Bridges is beautiful; around the lake, only ornate saddles are seen.' Guoqing Ying's (name of a Zen master) comment: 'Haha, laugh loudly.'

Muzhou (Muzhou) instructed the assembly: 'Before the great matter is clear, it is like losing one's parents. After the great matter is clear, it is also like losing one's parents.'

Qingfeng Chu (name of a Zen master) said: 'The great matter is already clear, why is it still like losing one's parents?' Without the spring breeze, the flowers will not bloom; when the flowers bloom, they are blown away again. Tianmu Li (name of a Zen master) said: 'Before the great matter is clear, it is like losing one's parents, that is certainly so. After the great matter is clear, why is it also like losing one's parents?' Once in the place where the monkeys cry in Ba Gorge, before the third cry, the soul is already broken. Hanxing Ding (name of a Zen master) was silent for a long time and said: 'Battle clouds lie across the sea, drawing swords to stir the Dragon Gate.' Then he shouted loudly: 'Fenyang's (name of a Zen master) Way.' Qingmen Lin (name of a Zen master) said: 'Muzhou (Muzhou) expresses himself in this way, it can be said that he is revealing his heart and exposing his courage. It is that you people do not know good from bad, and you all ignore it like this. If you encounter a man with vigor, there will naturally be a different attitude.' Do you understand? Monkeys cry in the green mountains and frosty sky, travelers hear it and half their souls are scattered. Nanjian Ge (name of a Zen master) was asked by a monk: 'What is it like before the great matter is clear, like losing one's parents?' Nanjian (Nanjian) said: 'Pitiable.' Falin Yin's (name of a Zen master) comment: 'Spring comes, all things...'

物事紛華。堪笑何人是作家。又問。大事已明因甚亦如喪考妣。澗云。可憐生。音別云。安南塞北都收了。時復挑燈把劍看。

春去秋來古與今。相逢休論幾時深。飢餐渴飲無他事。盡聽滿頭霜雪侵。(保寧勇)

家山歸到莫因循。竭力寅昏奉二親。若是功忘恩義斷。便成不孝闡提人。(丹霞淳)

長江無際渺風波。一任輕帆帶雨過。到岸回頭看白浪。愁心轉比在船多。(憨山清)

楊子江頭波浪深。行人到此盡沉吟。他時若到無波處。還似有波時用心。(千峰琬)

雨打芭蕉客路悲。簪纓落魄許誰知。十年舊恨猶新恨。贏得榮枯兩道眉。(廣教玉)

貧子無依哭旅亭。豪家半夜暗驚心。山居破落身如葉。衲被蒙頭總不論。(玉笈干)

東風嫋嫋泛崇光。香霧空濛月轉廊。祇恐夜深花睡去。高燒銀燭照紅妝。(拳石沃)

一從投筆事邊關。戰老煙塵始願還。脫下鐵衣揩瘦骨。祇堪惆悵不堪看。(鏡堂清)

汗臭無湯問雨賒。趯翻紙帳墮梅花。起來擬折青藤掃。石虎生風飯老鴉。(漢關喻)

睦州因僧問。祖意教意是同是別。師曰。青山自青山。白雲自白雲。曰如何是青山。師曰還我一滴雨來。曰。道不得。請師道。師曰。法華鋒前陣。涅槃句后收。

【現代漢語翻譯】 現代漢語譯本 世間萬物如此繁華，可笑的是，誰才是真正的主宰者？又問：『大事已經明白，為何還如死了父母般悲痛？』澗云回答：『可憐這些眾生。』音別說：『安南（越南古稱）塞北（指北方邊塞）都已經平定，有時還要挑燈夜裡擦拭寶劍。』

春去秋來，自古至今皆是如此。相逢之時，不必深究相識多久。饑了就吃，渴了就喝，沒有其他事情，任憑滿頭霜雪侵染。（保寧勇）

回到家鄉要及時，不要拖延。竭盡全力，早晚都要孝敬父母。如果忘記了父母的恩情，斷絕了恩義，就成了不孝之人，斷善根的闡提（斷善根的人）。（丹霞淳）

長江廣闊無邊，風浪渺茫。任憑輕快的帆船帶著雨水駛過。到達岸邊回頭看那白色的浪花，心中的憂愁反而比在船上時更多。（憨山清）

楊子江（長江）江頭的波浪很深，行人都到這裡都會沉吟。他日如果到了沒有波浪的地方，還要像有波浪時一樣用心。（千峰琬）

雨打芭蕉，旅途之人感到悲傷。丟官失職的落魄之人，有誰能理解？十年的舊恨加上新恨，最終只贏得榮華和枯槁兩種境地，眉間緊鎖。（廣教玉）

貧窮的人無依無靠，在路邊的亭子里哭泣。富豪人家半夜裡暗自驚醒。住在山裡，房屋破敗，身體像一片落葉。蓋上破舊的被子，什麼也不去想。（玉笈干）

和煦的東風輕輕吹拂，泛起一片明媚的光輝。香霧空濛，月亮在迴廊上移動。只怕夜深花兒睡去，所以高高地舉起銀色的蠟燭，照亮紅色的花朵。（拳石沃）

自從棄筆從戎，到邊關征戰，直到老了才盼望能夠回家。脫下沉重的鐵甲，擦拭瘦弱的身體，只能感到惆悵，不堪回首。（鏡堂清）

渾身臭汗，沒有洗澡水，只能向老天爺求雨。一腳踢翻了紙糊的蚊帳，梅花紛紛落下。起身想要折斷青藤來掃地，石虎（石雕的老虎）生風，老鴉也來搶食。（漢關喻）

睦州（禪師名號）因有僧人問：『祖師的意旨和佛教的教義是相同還是不同？』睦州禪師說：『青山自是青山，白雲自是白雲。』僧人說：『如何是青山？』睦州禪師說：『還我一滴雨來。』僧人說：『說不出來，請禪師說。』睦州禪師說：『《法華經》如鋒利的先鋒部隊，而《涅槃經》則是最後的收尾。』

【English Translation】 English version The myriad things of the world are so splendid. Who is the true creator, worthy of laughter? Someone asked, 'The great matter is already clear, so why is there still grief as if one's parents had died?' Jianyun (name) replied, 'Pity these sentient beings.' Yinbie (name) said, 'Annam (ancient name for Vietnam) and the northern borders have all been pacified, yet sometimes I still light a lamp at night to polish my sword.'

Spring goes and autumn comes, as it has been from ancient times to the present. When we meet, there's no need to delve into how long we've known each other. When hungry, eat; when thirsty, drink; there's nothing else to do but let the frost and snow cover our heads. (Baoning Yong)

Return home promptly, do not delay. Exert all your strength, morning and evening, to serve your parents. If you forget your parents' kindness and sever the bond of gratitude, you will become an unfilial person, an icchantika (one who has severed their roots of goodness). (Danxia Chun)

The Yangtze River is boundless, with vast and misty waves. Let the light sail carry on through the rain. Upon reaching the shore and looking back at the white waves, the sorrow in my heart is greater than when I was on the boat. (Hanshan Qing)

The waves at the head of the Yangtze River are deep, and travelers who arrive here all murmur thoughtfully. If one day you reach a place without waves, still be as mindful as when there were waves. (Qianfeng Wan)

Rain strikes the plantain leaves, and the traveler feels sorrow. Who understands the plight of an official who has fallen from grace? Ten years of old hatred combined with new hatred, ultimately winning only the two states of glory and decay, with furrowed brows. (Guangjiao Yu)

A poor person, without support, weeps in a roadside pavilion. A wealthy family is startled awake in the middle of the night. Living in the mountains, the house is dilapidated, and the body is like a fallen leaf. Covering my head with a patched robe, I think of nothing else. (Yuji Gan)

The gentle east wind softly blows, spreading a bright light. Fragrant mist is hazy, and the moon moves along the corridor. I fear that the flowers will fall asleep in the deep night, so I hold up a silver candle high to illuminate their red beauty. (Quanshi Wo)

Since abandoning my pen to serve on the border, I have fought until old age, finally hoping to return home. Taking off the heavy iron armor and wiping my thin bones, I can only feel melancholy and cannot bear to look back. (Jingtang Qing)

Covered in sweaty odor, without water to bathe, I beg the rain for relief. I kick over the paper mosquito net, and plum blossoms fall. Getting up, I intend to break off a wisteria vine to sweep, but the stone tiger (stone carved tiger) generates wind, and crows come to snatch food. (Hanguan Yu)

Muzhou (Zen master's name) was asked by a monk, 'Are the Patriarch's intention and the Buddha's teachings the same or different?' The master said, 'The green mountains are naturally green mountains, and the white clouds are naturally white clouds.' The monk said, 'What are green mountains?' The master said, 'Return a drop of rain to me.' The monk said, 'I cannot say. Please, Master, explain.' The master said, 'The Lotus Sutra is like a sharp vanguard, while the Nirvana Sutra is the final conclusion.'

天童覺云。若向者里識得睦州。釋迦出世。達磨西來。總是不守本分底漢。還識得么。臂長衫袖短。腳瘦草鞋寬。　報恩琇云。睦州老漢尋常辯如懸河。及乎者僧問著。便乃分疏不下。

睦州示眾。裂開也在我。掜聚也在我。時有僧問如如何是裂開。師曰。三九二十七。菩提涅槃。真如解脫。即心即佛。我且與么道。你又作么生。曰某甲不與么道。師曰。盞子撲落地。碟子成七片。曰如何是掜聚。師乃斂手而坐。

云峰悅云。相罵饒你接㭰。相唾饒你潑水。　天童覺云。睦州用處。直是長三短五七縱八橫。攃在面前拋向背後。不妨奇特。然則。門庭施設自是一家。入理深談不啻百步。　天童華云。云峰與么道。為復是會睦州意明睦州語。歸宗因行不妨掉臂。不是禪不是道。不是玄不是妙。久立珍重。　靈隱岳雲。也好笑。睦州被者僧拶著。恰似落湯螃蟹。七手八腳一時露。　天井新云。者僧贏得一擔。輸卻兩頭。睦州眼光爍破四天下。到者里祇得斂手而坐。　寶壽新云。睦州雖則有權有實有放有收。仔細看來。遭人怪笑。何故。祇如庭前金菊。殿後芙蓉。是裂開耶是捏聚耶。

溪邊媆柳條條綠。陌上桃花樹樹紅。勿謂東君無管帶。更加暖日與和風。(佛性泰)

睦州因西峰長老至。致

【現代漢語翻譯】 現代漢語譯本：

天童覺（Tiantong Jue）說：『如果在這裡認識了睦州（Muzhou），那麼釋迦（Shijia）出世，達磨（Damo）西來，都成了不守本分的人。還認識得了嗎？』臂長衫袖短，腳瘦草鞋寬。

報恩琇（Baoen Xiu）說：『睦州老和尚平時辯才如懸河，等到這個僧人問到，便無法分辯了。』 睦州開示大眾：『裂開也在我，捏聚也在我。』當時有個僧人問：『如何是裂開？』睦州說：『三九二十七，菩提（Putixin，覺悟）涅槃（Nirvana，寂滅），真如（Zhenru，實性）解脫（Jietuo，自在），即心即佛（Jixin jifo，心即是佛）。我且這麼說，你又怎麼說？』僧人說：『我不是這麼說的。』睦州說：『盞子撲落地，碟子成七片。』僧人問：『如何是捏聚？』睦州於是斂手而坐。 云峰悅（Yunfeng Yue）說：『罵人讓你接話，吐唾沫讓你潑水。』

天童覺說：『睦州用處，真是長三短五七縱八橫，擦在面前拋向背後，不妨奇特。然而，門庭施設自是一家，入理深談不止百步。』

天童華（Tiantong Hua）說：『云峰這麼說，是會睦州意還是明睦州語？歸宗（Guizong）因行不妨掉臂，不是禪（Chan，冥想）不是道（Dao，規律），不是玄（Xuan，奧妙）不是妙（Miao，精微）。久立珍重。』

靈隱岳（Lingyin Yue）說：『也好笑。睦州被這個僧人逼問，恰似落湯螃蟹，七手八腳一時露。』

天井新（Tianjing Xin）說：『這個僧人贏得一擔，輸卻兩頭。睦州眼光爍破四天下，到這裡只得斂手而坐。』

寶壽新（Baoshou Xin）說：『睦州雖則有權有實有放有收，仔細看來，遭人怪笑。何故？只如庭前金菊，殿後芙蓉，是裂開耶是捏聚耶？』 溪邊媆柳條條綠，陌上桃花樹樹紅。勿謂東君無管帶，更加暖日與和風。(佛性泰（Foxing Tai）) 睦州因為西峰長老（Xifeng Zhanglao）到來，致意。

【English Translation】 English version:

Tiantong Jue said: 'If you recognize Muzhou here, then Shakya's (Shijia, the founder of Buddhism) appearance in the world and Bodhidharma's (Damo, an Indian Buddhist monk) coming to the West are all acts of people who don't keep to their proper roles. Do you recognize this?' Arms long, sleeves short; feet thin, straw sandals wide. Baoen Xiu said: 'The old monk Muzhou usually has eloquence like a cascading river, but when this monk questioned him, he couldn't explain himself.' Muzhou instructed the assembly: 'Splitting apart is also in me, gathering together is also in me.' At that time, a monk asked: 'What is splitting apart?' Muzhou said: 'Three nines are twenty-seven, Bodhi (Putixin, enlightenment), Nirvana (Nirvana, liberation), Suchness (Zhenru, the true nature), Liberation (Jietuo, freedom), the Mind itself is Buddha (Jixin jifo, the mind is Buddha). I'll say it like this for now, how do you say it?' The monk said: 'I don't say it like that.' Muzhou said: 'The cup falls to the ground, the plate breaks into seven pieces.' The monk asked: 'What is gathering together?' Muzhou then folded his hands and sat down. Yunfeng Yue said: 'I'll let you answer back when you scold, I'll let you splash water when you spit.' Tiantong Jue said: 'Muzhou's use is truly long three, short five, seven vertical, eight horizontal, wiping in front and throwing behind, it's quite unique. However, the arrangement of the gate is its own family, and deep discussions of principle are more than a hundred steps.' Tiantong Hua said: 'When Yunfeng says it like this, is it understanding Muzhou's meaning or clarifying Muzhou's words? Guizong's actions may as well swing his arms, it's not Chan (Chan, meditation), it's not Dao (Dao, the Way), it's not profound (Xuan, mysterious), it's not subtle (Miao, subtle). I've been standing for a long time, take care.' Lingyin Yue said: 'It's also funny. Muzhou was pressed by this monk, just like a crab in hot water, all seven hands and eight feet are exposed at once.' Tianjing Xin said: 'This monk won a load, but lost both ends. Muzhou's eyes shine through the four worlds, but here he can only fold his hands and sit down.' Baoshou Xin said: 'Although Muzhou has authority, substance, release, and collection, looking closely, he is ridiculed. Why? Just like the golden chrysanthemums in front of the courtyard and the hibiscus behind the hall, are they splitting apart or gathering together?' The tender willow branches by the stream are green, the peach trees on the path are red. Don't say that the Lord of Spring has no control, but he adds warm sun and gentle breeze. (Foxing Tai) Muzhou sent greetings because Elder Xifeng (Xifeng Zhanglao) had arrived.

茶果次。問長老今夏在甚處安居。曰蘭溪。師曰有多少眾。曰七十來人。師曰時中將何示徒。峰拈起柑子。師曰著什麼死急。

承天怡云。睦州只知他人著甚死急。不知自己死急尤甚。

丈二龜毛鎖石橋。千尋兔角插青霄。是誰收拾歸王化。四海咸寧達聖朝。(粟庵鼎)

睦州因秀才相訪。師問蘊何事業。曰會二十四家書。師以杖空中點一點曰會么。曰不會。師曰又道會二十四家書。永字八法也不識。

黃龍南云。睦州一點直在威音王已前。及乎八法論書。卻被個□人勘破。黃龍即不然。孔門弟子無人識。碧眼胡僧笑點頭。　溈山喆云。睦州雖然用得者一點妙。大似倚勢欺人。山僧則不然。乃畫一圓相云會么。字義炳然。文不加點。　徑山印云。睦州大似如風吹水自然成文。惜乎逞俊太過。翻覺烏焉成馬。山僧今日有秀才來。拂子拄杖束之高閣。何故。文不在茲。　平陽忞云。睦州一點偶爾成文。秀才罔措字義炳然。祇為少年時順朱頑了。兼之舊本頗有錯簡。山僧不免重為改正。二十四家書會盡。空中一點便茫然。從來小生八九子。大人乙己化三千。

禪師拄杖秀才筆。伎倆從來手中出。八法論書如未明。面前一點黑如漆。(佛鑒勤)

一著機先用得親。可憐窮子眼無筋。須知

八法論書處。前箭猶輕后箭深。(水庵一)

睦州示眾。汝等諸人還得個入頭處也未。若未得個入頭處。須覓個入頭。既得入頭。莫孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰早是孤負我了也。又曰。明明向你道。尚自不會。何況蓋覆將來。

云峰悅云。古人與么道。和身放倒了也。還委悉么。若相委悉。孤負睦州。若不相委悉。云峰亦遭連累。　白雲端云。睦州老漢可謂經事多矣。要坐便坐要行便行。雖然如是。天無全功。　法雲秀云。睦州便是陳蒲鞋。若見。可謂大施門開更無壅塞。其或未然。莫道不窒礙好。參。　承天宗舉拂子云。我若恁么。穿卻睦州鼻孔。若不恁么。換卻睦州眼睛。又云。今人明明向你道。尚自不會。驢年夢見么。　法清鑒云。張僧見王伴。王伴叫張僧。昨夜放牛處。嶺上及前村。溪西水不飲。溪東草不吞。教覺苑如何即得。會么。不免與么去。遂以兩手按空。　木庵標云。造父之術非馭也。奚仲之巧非㓸削也。睦州老漢眉毛扯得丈二長。標上座當時若在。但云侍者把火來。看者老漢面皮厚多少。良久云。自從少室人歸后。空餘霜月照前溪。　法林音云。我不似睦州。逼死蛇化龍。諸人不得個入頭處。切莫尋個入頭處。若得個入頭處。又不得致怨老僧。

學

【現代漢語翻譯】 現代漢語譯本： 八法討論之處，前一支箭尚且輕微，后一支箭則傷得更深。（水庵一）

睦州向大眾開示：『你們這些人，可曾找到一個入門之處嗎？如果還沒有找到入門之處，就必須去尋找一個入門之處。既然找到了入門之處，就不要辜負老僧我。』當時有一位僧人出來禮拜說：『弟子終究不敢辜負和尚。』睦州說：『你早就已經辜負我了。』又說：『明明地告訴你們，尚且不能領會，更何況遮蓋掩飾起來呢？』

云峰悅說：『古人這樣說，全身都放倒了。你們明白嗎？如果明白了，就是辜負了睦州。如果不明白，云峰我也要受到牽連。』白雲端說：『睦州老漢可謂經歷的事情很多了。要坐就坐，要走就走。雖然如此，天道也沒有完美無缺的。』法雲秀說：『睦州就像陳蒲鞋一樣。如果見到，可謂大施門打開，再也沒有阻塞。如果不是這樣，就不要說沒有阻礙才好。參！』承天宗舉起拂塵說：『我如果這樣，就穿透睦州的鼻孔。如果不這樣，就換掉睦州的眼睛。』又說：『現在的人明明地告訴你們，尚且不能領會，要到驢年才能夢見嗎？』法清鑒說：『張僧見王伴，王伴叫張僧。昨夜放牛的地方，在山嶺上和前面的村莊。溪西的水不喝，溪東的草不吃。教覺苑該如何是好呢？』會嗎？不妨就這樣去。』於是用兩手按向空中。

木庵標說：『造父的技藝不在於駕馭，奚仲的巧思不在於㓸削。睦州老漢的眉毛扯得一丈二長。標上座當時如果在場，只要說：『侍者，拿火來，看看老漢的麵皮有多厚。』』良久說：『自從少室人（指達摩祖師）歸去後，空留下霜月照耀著門前的溪流。』法林音說：『我不像睦州，逼死蛇化成龍。諸位如果沒有得到入門之處，千萬不要尋找入門之處。如果得到了入門之處，又不要因此埋怨老僧。』

學

【English Translation】 English version: At the place where the Eight Dharmas are discussed, the first arrow is still light, but the second arrow penetrates deeply. (Shuian Yi)

Muzhou instructed the assembly: 'Have you all found a place to enter? If you haven't found a place to enter, you must seek one. Since you have found a place to enter, do not let down this old monk.' At that time, a monk came forward, prostrated, and said: 'This disciple will never dare to let down the Abbot.' Muzhou said: 'You have already let me down.' He also said: 'Even when I tell you plainly, you still don't understand, how much less when it's covered up?'

Yunfeng Yue said: 'The ancients said it like this, the whole body is laid down. Do you understand? If you understand, you are letting down Muzhou. If you don't understand, Yunfeng will also be implicated.' Baiyun Duan said: 'The old man Muzhou can be said to have experienced many things. Sit when you want to sit, walk when you want to walk. Although it is like this, Heaven is not completely perfect.' Fayun Xiu said: 'Muzhou is like Chen's straw sandals. If you see them, it can be said that the gate of great giving is opened, and there is no more obstruction. If it is not like this, it's better not to say there are no obstacles. Investigate!' Chengtian Zong raised his whisk and said: 'If I do it like this, I will pierce Muzhou's nostrils. If I don't do it like this, I will change Muzhou's eyes.' He also said: 'People today, even when I tell you plainly, you still don't understand, will you dream of it in the year of the donkey?' Faqing Jian said: 'Zhang Seng sees Wang Ban, Wang Ban calls Zhang Seng. The place where the cattle were released last night is on the ridge and in the village in front. The water west of the stream is not drunk, and the grass east of the stream is not eaten. How should Jueyuan be?' Do you understand? I might as well go like this.' Then he pressed his hands into the air.

Mu'an Biao said: 'The skill of Zaofu is not in driving, and the ingenuity of Xizhong is not in 㓸削. The old man Muzhou's eyebrows are pulled a zhang and two chi long. If Abbot Biao were there at that time, he would just say: 'Attendant, bring the fire and see how thick the old man's face is.'' After a long while, he said: 'Since the man of Shaoshi (Bodhidharma) returned, only the frosty moon shines on the stream in front of the gate.' Falin Yin said: 'I am not like Muzhou, forcing a snake to transform into a dragon. If you have not obtained a place to enter, do not seek a place to enter. If you have obtained a place to enter, do not resent this old monk.'

Learn

道先須入頭處。既得入頭莫孤負。明明向道尚猶迷。何況言中曾蓋覆。(本覺一)

潦倒當年老睦州。無端頭上更安頭。孤蟾獨耀江山靜。長嘯一聲天地秋。(法林音)

睦州因僧問。以一重去一重即不問。不以一重去一重時如何。師曰。昨日栽茄子。今日種冬瓜。

重重去儘自平常。春暖風和日漸長。戶外鳥啼聲細碎。巖花狼藉滿山房。(自得暉)

登壇道士羽衣輕。咒力雖窮法轉新。拇指破開天地暗。蛇頭顛落鬼神驚。(瞎堂遠)

披蓑側立千峰上。引水澆蔬五老前。中有瓜田難納履。睦州倒退在旁邊。(南巖勝)

昨日栽茄子。今日種冬瓜。一聲河滿子。和月落誰家。(笑庵悟)

橫來直受。彼立我走。出理入事。拏三道九。迸斷腳跟紅線索。隔窗走馬看相撲。茄子冬瓜種又栽。相逢把手上高臺。(古南門)

綸巾鶴氅獨彈琴。倒退中原百萬兵。自是不歸歸便得。太平風月有誰爭。(曉庵昱)

睦州問僧甚處來。曰那邊劄。師曰老僧屈。曰和尚知即得。師曰擔枷過狀。劈脊便打。

云峰悅云。睦州何用繁辭。那邊劄。劈脊便打。

睦州問一官人。易中道百姓日用而不知。不知個什麼。曰不知道。師曰灼然不知。

灼然不知。無孔鐵

【現代漢語翻譯】 現代漢語譯本： 首先需要找到入門之處。既然已經找到了入門之處，就不要辜負它。明明直接告訴你道路，你尚且迷惑，更何況是那些被言語遮蓋掩飾的呢？（本覺一） 當年潦倒的睦州（Muzhou，人名），無端地頭上又安了一個頭（比喻多此一舉）。孤零零的月亮獨自照耀，江山一片寂靜，一聲長嘯，天地都充滿了秋意。（法林音） 有僧人問睦州（Muzhou，人名）：『以一重去掉一重的情況我不問，不以一重去掉一重時如何？』睦州（Muzhou，人名）回答：『昨天栽茄子，今天種冬瓜。』 重重迷障都去除乾淨，自然就恢復了平常。春風溫暖，陽光和煦，日子漸漸變長。戶外鳥兒啼叫，聲音細碎，山巖上的花朵散落，鋪滿了整個山房。（自得暉） 登上法壇的道士，身穿輕盈的羽衣。咒語的力量雖然已經用盡，但法術卻不斷翻新。拇指劃破，天地一片黑暗，蛇頭掉落，鬼神都感到驚恐。（瞎堂遠） 披著蓑衣，側身站立在千峰之上，引水澆灌五老峰（Wu Lao Feng，山名）前的蔬菜。其中有瓜田，難以穿鞋進入，睦州（Muzhou，人名）倒退著站在旁邊。（南巖勝） 昨天栽茄子，今天種冬瓜。一聲《河滿子》（He Man Zi，詞牌名），伴隨著月亮一同落入誰家？（笑庵悟） 橫著來就直著承受，對方站立我就走開。從理上出發，進入到事上，抓住三道九。崩斷腳跟上的紅線索，隔著窗戶看賽馬摔跤。茄子冬瓜種了又栽，相逢時握手登上高臺。（古南門） 戴著綸巾，身披鶴氅，獨自彈琴。倒退了中原百萬大軍。本來就是不歸來，歸來也就可以了，太平盛世的風光，有誰來爭奪呢？（曉庵昱） 睦州（Muzhou，人名）問僧人從哪裡來，僧人說：『那邊劄（Zha，地名）。』睦州（Muzhou，人名）說：『老僧我受委屈了。』僧人說：『和尚您知道就行了。』睦州（Muzhou，人名）說：『擔著枷鎖過公堂。』劈頭蓋臉就是一頓打。 云峰悅（Yun Feng Yue，人名）說：『睦州（Muzhou，人名）何必用這麼多繁瑣的言辭？那邊劄（Zha，地名），劈頭蓋臉就是一頓打。』 睦州（Muzhou，人名）問一位官員：『《易經》中說百姓每天都在用卻不知道，不知道的是什麼？』官員說：『不知道。』睦州（Muzhou，人名）說：『確實不知道。』 確實不知道，無孔的鐵… English version: First, you must find the entry point. Now that you've found it, don't waste it. Even when the path is clearly pointed out, you are still confused, let alone those things that are covered and concealed by words. (Ben Jue Yi) The unkempt old Muzhou (Muzhou, a person's name) of that year, groundlessly added another head on his head (a metaphor for being superfluous). The solitary moon shines alone, the rivers and mountains are silent, and with a long roar, heaven and earth are filled with autumn. (Fa Lin Yin) A monk asked Muzhou (Muzhou, a person's name): 'I won't ask about the case of removing one layer with one layer. What about when one layer is not removed with one layer?' Muzhou (Muzhou, a person's name) replied: 'Yesterday I planted eggplants, today I plant winter melons.' When all the layers of delusion are removed, one naturally returns to normalcy. The spring breeze is warm, the sun is gentle, and the days gradually lengthen. Outside, birds chirp with delicate sounds, and the flowers on the rocks are scattered, covering the entire mountain dwelling. (Zi De Hui) The Taoist priest ascending the altar wears light feather robes. Although the power of the incantation is exhausted, the magic is constantly renewed. With a thumb breaking through, heaven and earth are plunged into darkness, the snake's head falls, and ghosts and gods are terrified. (Xia Tang Yuan) Wearing a straw raincoat, standing sideways on the thousands of peaks, drawing water to irrigate the vegetables in front of the Five Old Peaks (Wu Lao Feng, mountain name). Among them is a melon field, difficult to enter with shoes, and Muzhou (Muzhou, a person's name) stands backwards beside it. (Nan Yan Sheng) Yesterday I planted eggplants, today I plant winter melons. A tune of 'He Man Zi' (He Man Zi, a ci title), accompanies the moon as it sets in whose home? (Xiao An Wu) Receive directly what comes horizontally, I step aside when the other stands. Starting from principle, entering into practice, grasp the three and nine. Break the red thread on the heel, watch horse racing wrestling through the window. Eggplants and winter melons are planted again, meet and shake hands to ascend the high platform. (Gu Nan Men) Wearing a turban and crane cloak, playing the qin alone. Retreating the millions of troops in the Central Plains. Originally it was not returning, but returning is also fine, who will contend for the scenery of the peaceful and prosperous age? (Xiao An Yu) Muzhou (Muzhou, a person's name) asked a monk where he came from, the monk said: 'From that Zha (Zha, place name).' Muzhou (Muzhou, a person's name) said: 'This old monk is wronged.' The monk said: 'The monk only needs to know.' Muzhou (Muzhou, a person's name) said: 'Carrying a cangue through the court.' And then beat him severely. Yun Feng Yue (Yun Feng Yue, a person's name) said: 'Why does Muzhou (Muzhou, a person's name) need so many verbose words? That Zha (Zha, place name), and then beat him severely.' Muzhou (Muzhou, a person's name) asked an official: 'The Book of Changes says that the people use it every day but do not know it, what is it that they do not know?' The official said: 'Do not know.' Muzhou (Muzhou, a person's name) said: 'Indeed do not know.' Indeed do not know, the holeless iron...

【English Translation】 First, you must find the entry point. Now that you've found it, don't waste it. Even when the path is clearly pointed out, you are still confused, let alone those things that are covered and concealed by words. (Ben Jue Yi) The unkempt old Muzhou (Muzhou, a person's name) of that year, groundlessly added another head on his head (a metaphor for being superfluous). The solitary moon shines alone, the rivers and mountains are silent, and with a long roar, heaven and earth are filled with autumn. (Fa Lin Yin) A monk asked Muzhou (Muzhou, a person's name): 'I won't ask about the case of removing one layer with one layer. What about when one layer is not removed with one layer?' Muzhou (Muzhou, a person's name) replied: 'Yesterday I planted eggplants, today I plant winter melons.' When all the layers of delusion are removed, one naturally returns to normalcy. The spring breeze is warm, the sun is gentle, and the days gradually lengthen. Outside, birds chirp with delicate sounds, and the flowers on the rocks are scattered, covering the entire mountain dwelling. (Zi De Hui) The Taoist priest ascending the altar wears light feather robes. Although the power of the incantation is exhausted, the magic is constantly renewed. With a thumb breaking through, heaven and earth are plunged into darkness, the snake's head falls, and ghosts and gods are terrified. (Xia Tang Yuan) Wearing a straw raincoat, standing sideways on the thousands of peaks, drawing water to irrigate the vegetables in front of the Five Old Peaks (Wu Lao Feng, mountain name). Among them is a melon field, difficult to enter with shoes, and Muzhou (Muzhou, a person's name) stands backwards beside it. (Nan Yan Sheng) Yesterday I planted eggplants, today I plant winter melons. A tune of 'He Man Zi' (He Man Zi, a ci title), accompanies the moon as it sets in whose home? (Xiao An Wu) Receive directly what comes horizontally, I step aside when the other stands. Starting from principle, entering into practice, grasp the three and nine. Break the red thread on the heel, watch horse racing wrestling through the window. Eggplants and winter melons are planted again, meet and shake hands to ascend the high platform. (Gu Nan Men) Wearing a turban and crane cloak, playing the qin alone. Retreating the millions of troops in the Central Plains. Originally it was not returning, but returning is also fine, who will contend for the scenery of the peaceful and prosperous age? (Xiao An Yu) Muzhou (Muzhou, a person's name) asked a monk where he came from, the monk said: 'From that Zha (Zha, place name).' Muzhou (Muzhou, a person's name) said: 'This old monk is wronged.' The monk said: 'The monk only needs to know.' Muzhou (Muzhou, a person's name) said: 'Carrying a cangue through the court.' And then beat him severely. Yun Feng Yue (Yun Feng Yue, a person's name) said: 'Why does Muzhou (Muzhou, a person's name) need so many verbose words? That Zha (Zha, place name), and then beat him severely.' Muzhou (Muzhou, a person's name) asked an official: 'The Book of Changes says that the people use it every day but do not know it, what is it that they do not know?' The official said: 'Do not know.' Muzhou (Muzhou, a person's name) said: 'Indeed do not know.' Indeed do not know, the holeless iron...

錘。當面一擲。佛祖難窺。(肯堂充)

睦州曰。老僧在此住持。不曾見個無事人到來。汝等何不近前。時有一僧方近前。師曰。維那不在。汝自領去三門外與二十棒。曰某甲過在甚處。師曰枷上更著杻。

通玄奇云。睦州早是自己昏昏。焉能使人昭昭。　獅峰機云。大小睦州自語相違。好與者僧一狀領過。復顧左右云。險。

睦州因僧問如何是祖師西來意。師曰一隊衲僧來。一隊衲僧去。

一隊衲僧來。一隊衲僧去。打破睦州關。大地無寸土。(大川濟)

一隊衲僧來。一隊衲僧去。構得構不得。鐵蛇橫古路。(雪磯網)

睦州一日見僧行胡餅次。乃曰行個甚麼。曰胡餅。師曰者俗漢。

保福展云。睦州也好低聲。　天岳晝云。欺敵者亡。

睦州因僧問靈山還有蛇否。師曰者蚯蚓。

雲門代云。白骨連天。水中鹽味。色里膠青。若人辨得。天下橫行。(草堂清)

睦州因雲門第三度扣門。師開門。偃乃拶入。師擒住曰道道。偃擬議。師便推出曰。秦時𨍏轢鉆。遂掩門。損偃一足。偃從此悟入。

萬壽范云。睦州忍心害理。雲門雪屈無地。天涯知己情原我。鴻雁來時滿地秋。

睦州因僧問。大眾臨筵合談何事。師曰後園生菜熱水冷淘。

【現代漢語翻譯】 現代漢語譯本： 錘。當面一擲。佛祖也難以窺見。（肯堂充）

睦州說：『老僧我在這裡住持，不曾見過一個無事之人到來。你們為何不走近前來？』當時有一個僧人正走近前來，睦州說：『維那（寺院中的一種職務，負責管理僧眾的事務）不在，你自己領受去三門外打二十棒。』僧人說：『某甲（古代人對自己的謙稱）過錯在什麼地方？』睦州說：『枷鎖上更要加上刑具。』

通玄奇說：『睦州自己早就糊里糊塗，怎麼能使別人明白清楚？』獅峰機說：『大大小小的睦州自己說的話都互相矛盾，不如把這個僧人的罪狀一併領受過來。』又環顧左右說：『危險！』

睦州因為有僧人問：『如何是祖師西來意（禪宗用語，指達摩祖師從印度來到中國的目的）？』睦州說：『一隊衲僧（指僧人）來，一隊衲僧去。』

一隊衲僧來，一隊衲僧去。打破睦州關（指突破睦州的禪法），大地沒有一寸凈土。（大川濟）

一隊衲僧來，一隊衲僧去。構得成構不成，鐵蛇橫亙在古老的道路上。（雪磯網）

睦州有一天看見僧人拿著胡餅（一種燒餅），就說：『拿著個什麼？』僧人說：『胡餅。』睦州說：『這個俗漢。』

保福展說：『睦州也好低聲下氣。』天岳晝說：『欺騙敵人的人會滅亡。』

睦州因為有僧人問：『靈山（指釋迦牟尼佛說法的地方）還有蛇嗎？』睦州說：『這個蚯蚓。』

雲門代說：『白骨連天，水中鹽味，色里膠青（比喻事物內在的本質）。如果有人能辨別出來，就可以在天下橫行無阻。』（草堂清）

睦州因為雲門（雲門文偃禪師）第三次敲門，睦州打開門，雲門就擠了進去。睦州抓住他說：『說！說！』雲門猶豫不決。睦州就把他推出門外說：『秦時的𨍏轢鉆（一種刑具）。』於是關上門，損壞了雲門的一隻腳。雲門從此開悟。

萬壽范說：『睦州忍心害理，雲門蒙受冤屈無處申訴。天涯海角知己的情誼原諒我，鴻雁來的時候滿地秋色。』

睦州因為有僧人問：『大眾聚在一起應該談論什麼事？』睦州說：『後園生菜，熱水冷淘（指家常便飯）。』

【English Translation】 English version: Hammer. Thrown directly in the face. Even the Buddha finds it difficult to perceive. (Kentang Chong)

Muzhou said, 'This old monk resides here as abbot, and I have never seen a person who has nothing to do arrive. Why don't you come closer?' At that time, a monk was approaching. The master said, 'The director (Vina, a position in the monastery responsible for managing the affairs of the monks) is not here. Take yourself to the outside of the three gates and receive twenty blows of the stick.' The monk said, 'Where is my fault?' The master said, 'Add shackles to the cangue.'

Tongxuan Qi said, 'Muzhou was already confused himself, how can he make others clear?' Shifeng Ji said, 'Big and small Muzhou contradict themselves. It would be better to take the blame for this monk's offense all at once.' Then he looked around and said, 'Dangerous!'

Because a monk asked, 'What is the meaning of the Patriarch's coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China)?' Muzhou said, 'A group of monks come, a group of monks go.'

A group of monks come, a group of monks go. Breaking through Muzhou's barrier (referring to breaking through Muzhou's Zen teachings), there is not an inch of pure land on the earth. (Dachuan Ji)

A group of monks come, a group of monks go. Whether it can be constructed or not, an iron snake lies across the ancient road. (Xueji Wang)

One day, Muzhou saw a monk carrying sesame cakes (Hubing, a type of baked flatbread) and said, 'What are you carrying?' The monk said, 'Sesame cakes.' The master said, 'This vulgar man.'

Baofu Zhan said, 'Muzhou is also good at speaking softly.' Tianyue Zhou said, 'He who deceives the enemy will perish.'

Because a monk asked, 'Are there still snakes on Vulture Peak (Griddhrakuta, the place where Shakyamuni Buddha preached)?' Muzhou said, 'This earthworm.'

Yunmen said on behalf of him, 'White bones connecting to the sky, the taste of salt in water, glue and green in color (metaphors for the inherent essence of things). If a person can discern them, he can roam freely in the world.' (Caotang Qing)

Because Yunmen (Yunmen Wenyan) knocked on the door for the third time, Muzhou opened the door, and Yunmen squeezed in. Muzhou grabbed him and said, 'Speak! Speak!' Yunmen hesitated. Muzhou pushed him out and said, 'A Qin Dynasty 𨍏轢 drill (a type of torture device).' Then he closed the door, damaging one of Yunmen's feet. Yunmen attained enlightenment from this.

Wanshou Fan said, 'Muzhou is cruel and unreasonable, Yunmen has no place to appeal his grievances. A friend's affection at the ends of the earth forgives me, when the wild geese come, the ground is full of autumn colors.'

Because a monk asked, 'What should the assembly discuss when gathered together?' The master said, 'Vegetables from the back garden, hot water and cold noodles (referring to simple meals).'

脫落情塵老睦州。虎頭虎尾一時收。芳草渡頭韓幹馬。綠楊堤畔戴嵩牛。(正堂辯)

睦州見僧來參便喝曰。上座何得偷常住果子。曰。某甲方來。因甚道偷常住果子。師曰贓物現在。

寶掌白雲。誣人之罪。以罪加之。睦州老漢。好與二十棒。

傾盡寶山寶。全身入荒草。若是鳳凰兒。不向那邊討。(松源岳)

睦州因僧問。高揖釋迦不拜彌勒時如何。師曰昨日有人恁么問趁出了也。曰和尚恐某甲不實那。師曰。拄杖不在。笤帚柄聊與三十。

翠峰顯云。睦州祇有受璧之心。且無割城之意。　南堂靜云。衲僧家高揖釋迦不拜彌勒。不為分外也。須是本分鉗錘方能知其真偽。何故。出羣須是英靈漢。敵勝還他獅子兒。選佛若無如是眼。直饒千載亦奚為。　西禪需云。若要扶持大法。舉唱宗乘。者老漢卻較些子。諸人要見睦州么。劍為不平離寶匣。藥因救病出金瓶。　靈隱岳雲。以毒攻毒。以楔出楔。還他睦州老漢始得。今日有人恁么問。虎丘也祇恁么答。何故。盡法無民。　南堂欲云。翠峰與么批判。深屈古人。山僧道。睦州和盤托出。祇是罕遇知音。　古南門云。翠峰祇見一邊。殊不知睦州老漢量才補職。得人一牛。還人一馬。

凜凜將軍令已行。八荒四海要澄清。提

【現代漢語翻譯】 現代漢語譯本： 　　擺脫情慾塵世的老睦州（Muzhou，禪師名）。像虎頭虎尾一樣，一時全部收回。芳草渡口，如同韓幹（Han Gan，唐代著名畫家）筆下的馬，綠楊堤岸，又如戴嵩（Dai Song，唐代畫家）所畫的牛。（正堂辯）

睦州見有僧人前來參拜，便呵斥道：『上座（Shangzuo，對僧人的尊稱）為何偷竊常住（Changzhu，寺院）的果子？』僧人說：『我從甲方來，為何說我偷竊常住的果子？』睦州說：『贓物現在就在你身上。』

寶掌（Baozhang，禪師名）和白雲（Baiyun，禪師名）認為這是誣陷之罪，應該以罪加罪。睦州老漢，應該打他二十棒。

傾盡寶山之寶，全身投入荒草之中。如果是鳳凰之子，就不會向那邊去乞討。（松源岳）

睦州因為有僧人問：『高傲地向釋迦（Shijia，釋迦牟尼佛）作揖，而不拜彌勒（Mile，彌勒菩薩）時，該如何是好？』睦州說：『昨天有人這樣問，已經被我趕出去了。』僧人說：『和尚恐怕我不是真的吧？』睦州說：『拄杖不在，就用笤帚柄打你三十下。』

翠峰（Cuifeng，禪師名）顯云：睦州只有接受璧玉的心，卻沒有割讓城池的意圖。南堂靜（Nantang Jing，禪師名）云：衲僧（Naseng，僧人的謙稱）高傲地向釋迦作揖而不拜彌勒，這並不是分外之事。必須要有真正的本領才能辨別真偽。為什麼呢？要出類拔萃，必須是英靈之人，戰勝敵人，還要像獅子一樣。選佛如果沒有這樣的眼力，即使經歷千年又有什麼用呢？西禪需（Xichan Xu，禪師名）云：如果要扶持大法，弘揚宗乘，這位老漢還算不錯。諸位想見睦州嗎？劍爲了不平之事離開寶匣，藥爲了救治疾病從金瓶中取出。靈隱岳（Lingyin Yue，禪師名）云：以毒攻毒，以楔出楔，才能真正像睦州老漢一樣。今天有人這樣問，虎丘（Huqiu，地名，或指虎丘寺）也只能這樣回答。為什麼呢？因為法盡則無民。南堂欲（Nantang Yu，禪師名）云：翠峰這樣批判，深深地委屈了古人。山僧認為，睦州和盤托出，只是很少遇到知音。古南門（Gu Nanmen，地名）云：翠峰只看到了一方面，卻不知道睦州老漢量才補職，得到別人一頭牛，就還別人一匹馬。

凜凜的將軍令已經頒佈，八荒四海都要澄清。提

【English Translation】 English version: 　　Old Muzhou (Muzhou, name of a Chan master) who has shed the dust of emotions. Like a tiger's head and tail, he retracts everything at once. At the fragrant grass ferry, like Han Gan's (Han Gan, a famous painter of the Tang Dynasty) horses, and on the green willow embankment, like Dai Song's (Dai Song, a painter of the Tang Dynasty) oxen. (Zheng Tang's argument)

Muzhou, seeing a monk coming to pay respects, immediately scolded: 'Shangzuo (Shangzuo, a respectful term for monks), why are you stealing the Changzhu (Changzhu, monastery) fruits?' The monk said: 'I come from Jiafang, why do you say I am stealing the Changzhu fruits?' Muzhou said: 'The stolen goods are on you right now.'

Baozhang (Baozhang, name of a Chan master) and Baiyun (Baiyun, name of a Chan master) believe this is the crime of false accusation, and the punishment should be doubled. Old man Muzhou, he deserves twenty blows.

Exhausting the treasures of the treasure mountain, throwing oneself entirely into the wilderness. If one is a child of the phoenix, one would not beg over there. (Songyuan Yue)

Because a monk asked: 'How should one act when bowing respectfully to Shakyamuni (Shijia, Shakyamuni Buddha) but not to Maitreya (Mile, Maitreya Bodhisattva)?' Muzhou said: 'Yesterday someone asked this and was chased out.' The monk said: 'The master is probably afraid that I am not genuine?' Muzhou said: 'The staff is not here, so I'll give you thirty blows with the broom handle.'

Cuifeng (Cuifeng, name of a Chan master) clearly said: Muzhou only has the heart to accept the jade disc, but not the intention to cede the city. Nantang Jing (Nantang Jing, name of a Chan master) said: A monk bowing respectfully to Shakyamuni but not to Maitreya is not an extraordinary matter. One must have true skill to discern the truth. Why? To stand out, one must be a heroic person; to defeat the enemy, one must be like a lion. If one does not have such vision to select a Buddha, what is the use even after a thousand years? Xichan Xu (Xichan Xu, name of a Chan master) said: If one wants to support the great Dharma and promote the teachings, this old man is quite good. Do you all want to see Muzhou? The sword leaves the treasure box for injustice, and the medicine is taken from the golden bottle to cure illness. Lingyin Yue (Lingyin Yue, name of a Chan master) said: Use poison to fight poison, use a wedge to drive out a wedge, only then can one truly be like old man Muzhou. If someone asks this today, Huqiu (Huqiu, place name, or refers to Huqiu Temple) can only answer in the same way. Why? Because when the law is exhausted, there are no people. Nantang Yu (Nantang Yu, name of a Chan master) said: Cuifeng's criticism deeply wrongs the ancients. This monk believes that Muzhou reveals everything, but rarely encounters a kindred spirit. Gu Nanmen (Gu Nanmen, place name) said: Cuifeng only sees one side, not knowing that old man Muzhou assigns positions according to talent, returning a horse for a cow received.

The stern general's order has been issued, and the eight wildernesses and four seas must be purified. Raise

來劍氣干牛鬥。洗盪氛埃見太平。(天童覺)

鼓歌彈劍解重圍。干羽兩街異類歸。謾道太平能坐致。聖人經濟古來稀。(易庵應)

睦州因僧參問近離甚處。僧便喝。師曰老僧被你一喝。僧又喝。師曰三喝四喝後作么生。僧無語。師打曰者掠虛漢。

泐潭清云。者僧祇解瞻前不能顧后。何不待他道三喝四喝后如何。將坐具摵一摵拂袖便行。非惟截斷睦州葛藤。且與天下衲僧出氣。　靈隱岳雲。老睦州甚生氣概。卻曏者僧手裡呈款。

兩喝與三喝。作者知機變。若謂騎虎頭。二俱成瞎漢。誰瞎漢。拈來天下與人看。(翠峰顯)

睦州擔板漢。解使不解算。人前贏得五百。家中失了一貫。(普庵玉)

橫抽寶劍踞當門。一試風前海岳昏。是楚是秦俱入貢。從來恩怨共誰論。(六震悟)

睦州因僧問。一氣還轉得一大藏教也無。師曰有甚饆饠䭔子。快下將來。

鈍钁頭邊得意時。閑花著子不愁伊。幾人不善根株者。祇見枝頭更長枝。(長靈卓)

一氣轉一大藏教。頓漸偏圓權與實。無邊妙義炳然彰。元來一字也不識。(徑山杲)

快人一言。快馬一鞭。停囚長智。十萬八千。(木庵永)

良玉不雕。至言不文。煙邨三月里。別是一家春。(息庵觀)

睦州示眾。我見百丈不識好惡。大眾才集。以拄杖一時打下。復召大眾。眾回首。又曰是甚麼。有甚共語處。黃檗和尚眾才集。以拄杖一時打下。復召大眾。眾回首。又曰月似彎弓少雨多風。猶較些子。

翠峰顯云。說甚麼較些子。直是未在。據雪竇。眾集一時打下便休。或有個無孔鐵錘為眾竭力。善能擔荷。可以籠罩古今。把斷乾坤。乃驀拈拄杖云。放過一著。　石門聰舉黃檗語畢云。前來甚是奇特。後來龍頭蛇尾。　天聖泰云。殺人須見血。　瑯玡覺云。若入洪波里。須是弄潮。人　昭覺勤云。百丈將棒喚狗。未免相顧睚眥。黃檗香餌綴鉤。吞者喪身失命。睦州當衆舉覺。與賊過梯。翠峰要人擔荷。無風起浪。崇寧今日總不恁么。各請歸堂。　靈隱岳雲。轉見誵訛。者幾個老漢出來張羅布網。卻向平地上捷蜆撈蝦。用盡自己心。笑破他人口。　古南門云。睦州借劍殺人。翠峰停囚長智。雖然為眾竭力。要且鈍置百丈黃檗不少。會么。楖栗橫擔不顧人。直入千峰萬峰去。

山上久晴云勃興。山下久陰人祈雨。忽被風吹四散飛。一天懡㦬誰相許。(笑巖寶)

睦州看華嚴經次。有僧問看甚麼經。師曰。大光明雲。青色光明雲。紫色光明雲。以手指曰。那邊是甚麼云。僧曰南邊是黑雲。師曰

【現代漢語翻譯】 現代漢語譯本：

睦州（Muzhou，禪師名）向大眾開示：『我見百丈（Baizhang，禪師名）不識好惡。』大眾才聚集，他就用拄杖一時打下去。又叫大眾，大眾回頭看。他又說：『這是什麼？有什麼可說的？』黃檗（Huangbo，禪師名）和尚也是大眾才聚集，就用拄杖一時打下去。又叫大眾，大眾回頭看。他又說：『月亮像彎弓，少雨多風。』還稍微好一點。 翠峰顯（Cuifeng Xian，禪師名）說：『說什麼稍微好一點？簡直是不行。』雪竇（Xuedou，禪師名）認為，大眾聚集時一時打下去就完了。或者有個無孔鐵錘為大眾竭力，善於承擔，可以籠罩古今，把斷乾坤。』於是突然拿起拄杖說：『放過一著。』石門聰（Shimen Cong，禪師名）說完黃檗的話后說：『前面甚是奇特，後來卻虎頭蛇尾。』天聖泰（Tiansheng Tai，禪師名）說：『殺人須見血。』瑯玡覺（Langya Jue，禪師名）說：『若入洪波里，須是弄潮人。』昭覺勤（Zhaojue Qin，禪師名）說：『百丈用棒喚狗，免不了互相斜眼看。黃檗用香餌綴鉤，吞下的人喪身失命。睦州當衆揭發，與賊人遞梯子。翠峰要人承擔，無風起浪。崇寧（Chongning，年號）今日總不這樣。各請回禪堂。』靈隱岳（Lingyin Yue，禪師名）說：『更加荒謬。這幾個老漢出來張羅布網，卻在平地上捉蜆撈蝦。用盡自己的心，笑破別人的人。』古南門（Gunanmen，禪師名）說：『睦州借劍殺人，翠峰停囚長智。雖然為大眾竭力，卻也鈍置百丈黃檗不少。』會嗎？楖栗橫擔不顧人，直入千峰萬峰去。 山上久晴云勃興，山下久陰人祈雨。忽被風吹四散飛，一天懡㦬誰相許。（笑巖寶（Xiaoyan Bao，禪師名）） 睦州看華嚴經時，有僧人問看什麼經。睦州說：『大光明雲，青色光明雲，紫色光明雲。』用手指著說：『那邊是什麼云？』僧人說：『南邊是黑雲。』睦州說：

【English Translation】 English version:

Muzhou (Muzhou, a Chan master) addressed the assembly: 'I see Baizhang (Baizhang, a Chan master) does not know good from bad.' As soon as the assembly gathered, he struck them all down with his staff. Then he called out to the assembly, and when they turned their heads, he said, 'What is this? What is there to talk about?' When the assembly gathered for Huangbo (Huangbo, a Chan master), he also struck them all down with his staff. Then he called out to the assembly, and when they turned their heads, he said, 'The moon is like a bent bow, less rain and more wind.' That's a little better. Cuifeng Xian (Cuifeng Xian, a Chan master) said, 'What do you mean, a little better? It's simply not right.' Xuedou (Xuedou, a Chan master) thought that when the assembly gathered, he should just strike them all down and be done with it. Or there might be a seamless iron hammer exerting itself for the assembly, skilled at bearing burdens, capable of encompassing the past and present, and severing the universe.' Then he suddenly picked up his staff and said, 'Letting go of one move.' Shimen Cong (Shimen Cong, a Chan master) finished speaking Huangbo's words and said, 'The beginning was very strange and special, but the end was anticlimactic.' Tiansheng Tai (Tiansheng Tai, a Chan master) said, 'To kill a man, you must see blood.' Langya Jue (Langya Jue, a Chan master) said, 'If you enter the great waves, you must be a wave rider.' Zhaojue Qin (Zhaojue Qin, a Chan master) said, 'Baizhang used a stick to call a dog, inevitably causing them to glare at each other. Huangbo used a fragrant bait on a hook, and those who swallowed it lost their lives. Muzhou exposed this in public, handing a ladder to the thieves. Cuifeng wanted people to bear burdens, stirring up waves when there was no wind. Chongning (Chongning, an era name) doesn't do things like that today. Please return to your meditation halls.' Lingyin Yue (Lingyin Yue, a Chan master) said, 'Even more absurd. These old men come out to set up nets, but they are catching small clams and shrimp on level ground. They exhaust their own minds and make others laugh.' Gu Nanmen (Gunanmen, a Chan master) said, 'Muzhou borrows a sword to kill people, Cuifeng delays prisoners to increase their wisdom. Although they exert themselves for the assembly, they still blunt the efforts of Baizhang and Huangbo quite a bit.' Do you understand? Carrying a staff across his shoulder, not caring about others, he goes straight into thousands and ten thousands of peaks. For a long time, the sun has been shining on the mountain, and the clouds are rising vigorously. For a long time, the mountain has been overcast, and people are praying for rain. Suddenly, the wind blows them away, and no one knows what to do. (Xiaoyan Bao (Xiaoyan Bao, a Chan master)) When Muzhou was reading the Avatamsaka Sutra, a monk asked what sutra he was reading. Muzhou said, 'Great Brightness Cloud, Blue Light Cloud, Purple Light Cloud.' Pointing with his finger, he said, 'What is that cloud over there?' The monk said, 'That is a black cloud to the south.' Muzhou said,

今日定有雨。

法林音云。睦州大似小兒吃李子。偏向赤邊咬。待僧雲南邊是黑雲。便云多謝蒼霖。遍法界慇勤。相助莫辭頻。

福州烏石靈觀禪師(黃檗運嗣)

曹山行腳時問。如何是毗盧師法身主。師曰我若向你道。即別有也。曹舉似洞山。洞曰好個話頭。祇欠進語。何不更去問。為什麼不道。曹山卻來。進前語。師曰。若言我不道。即啞卻我口。若言我道。即𧮈卻我舌。曹歸舉似洞山。洞肯之。

磬山修云。洞山雖識機宜。似個扶小兒入市。曹山隨人腳跟。姑置勿論。若夫烏石老漢。也是方便不少。　報恩琇云。當時待問為什麼不道。打落渠㭰。非惟洞山不敢正視。亦使曹山脫略見聞。免見傳言送語。

烏石老古錐。門風能峭絕。有問毗盧師。開口端的別。齒有嚙鏃機。天無第二月。軟語若金剛。漚和是生滅。(南堂靜)

探竿在手不閑𢹂。淺處還教深處追。撥轉摩尼盤裡走。呵呵大笑任旁窺。(雪關訚)

玄玄斷靷邈難求。丈室云封古路幽。最是青衣還解語。洞巖深迥月輪秋。(俍亭挺)

烏石因雪峰一日伺便扣門。師開門。峰驀胸搊住曰是凡是聖。師唾曰者野狐精。便推出閉卻門。峰曰也祇要識老兄。

一不作。二不休。主賓互換有來由。焦磚打

【現代漢語翻譯】 現代漢語譯本： 今日定會下雨。

法林音說，睦州（地名，禪師名）就像小孩子吃李子，總是偏向紅色的一邊咬。有僧人說雲南邊是黑雲，（睦州）便說：『多謝蒼天降雨，遍及整個法界，慇勤相助，不要嫌頻繁。』

福州烏石靈觀禪師（黃檗運嗣的弟子）

曹山（禪師名）行腳時問：『如何是毗盧師法身主？』師（烏石靈觀禪師）說：『我如果向你道破，就成了另外的東西了。』曹山將此事告訴洞山（禪師名），洞山說：『好一個話頭，只是缺少進一步的提問。何不再去問他，為什麼不道破？』曹山又來，進一步提問。師說：『如果說我不道破，就等於我自己啞口無言；如果說我道破了，就等於我自己割掉舌頭。』曹山回去將此事告訴洞山，洞山認可了。

磬山修說：『洞山雖然識得機宜，就像扶著小孩子進入市場；曹山只是跟隨別人的腳步，暫且不論。至於烏石老漢，也是方便法門不少。』報恩琇說：『當時應該在他問『為什麼不道破』的時候，就打落他的牙齒。這樣，不僅洞山不敢正視，也能使曹山擺脫見聞的束縛，免得傳來傳去，送來送去。』

烏石老古錐，門風能夠峭拔絕倫。有人問什麼是毗盧師，一開口就完全不同。齒間藏有嚙鏃的機鋒，天空中沒有第二個月亮。軟語如同金剛般堅硬，水泡和閃電都是生滅之相。（南堂靜）

探竿在手，不閑著攜帶。淺處還要教人在深處追尋。撥轉摩尼寶珠，在盤子里轉動，呵呵大笑，任憑旁人窺視。（雪關訚）

玄妙深奧，難以尋求，丈室被雲霧籠罩，古路幽深。最是那青衣童子還懂得說話，洞穴深邃，月輪如秋。（俍亭挺）

烏石因為雪峰（禪師名）一日伺機扣門。師開門，雪峰突然抓住他的胸口說：『是凡是聖？』師唾了一口說：『你這個野狐精！』便推出門，關上了。雪峰說：『也只是想要認識老兄。』

一不做，二不休。主賓互換，自有來由。焦磚打...

【English Translation】 English version: It will definitely rain today.

Falin Yin said, 'Muzhou (place name, Zen master's name) is like a child eating plums, always biting towards the red side. When a monk said that there were black clouds on the Yunnan side, (Muzhou) said, 'Thank you, Azure Rain, for diligently helping throughout the entire Dharma Realm, do not mind being frequent.'

Zen Master Lingguan of Wushi (Black Stone) in Fuzhou (disciple of Huangbo Yunsi)

When Caoshan (Zen master's name) was traveling, he asked, 'What is the Dharmakaya master of Vairocana Buddha (the embodiment of the Dharma)?' The master (Zen Master Lingguan of Wushi) said, 'If I tell you, it will become something else.' Caoshan told Dongshan (Zen master's name) about this, and Dongshan said, 'That's a good topic, but it lacks further questioning. Why not go and ask him again, why won't you say it?' Caoshan came again and asked further. The master said, 'If I say I won't say it, I will be silencing myself; if I say it, I will be cutting off my own tongue.' Caoshan went back and told Dongshan about this, and Dongshan approved.

Qingshan Xiu said, 'Although Dongshan recognizes the opportunity, it's like helping a child enter the market; Caoshan is just following in other people's footsteps, let's not discuss it for now. As for the old man of Wushi, he also has many expedient means.' Baoen Xiu said, 'At that time, when he asked 'Why won't you say it?', he should have knocked out his teeth. In this way, not only would Dongshan not dare to look directly, but it would also free Caoshan from the constraints of seeing and hearing, avoiding passing on words back and forth.'

Old Gu Chui of Wushi, his style is exceptionally steep and unique. Someone asked what Vairocana Buddha is, and his opening words are completely different. There is a mechanism for biting arrows hidden between his teeth, and there is no second moon in the sky. Soft words are as hard as diamond, bubbles and lightning are the appearance of arising and ceasing. (Nantang Jing)

With a probing pole in hand, he doesn't idly carry it. He also teaches people to seek in the depths from the shallows. Turn the Mani jewel, spinning in the plate, laughing heartily, letting others peek. (Xueguan Yin)

Profound and mysterious, difficult to seek, the abbot's room is shrouded in clouds, the ancient road is secluded. Most of all, the blue-robed boy understands speech, the cave is deep and remote, the moon wheel is like autumn. (Liangting Ting)

Wushi, because Xuefeng (Zen master's name) seized an opportunity to knock on the door one day. The master opened the door, and Xuefeng suddenly grabbed his chest and said, 'Is it ordinary or holy?' The master spat and said, 'You wild fox spirit!' Then he pushed him out and closed the door. Xuefeng said, 'I just want to get to know you, old brother.'

If you don't do it, don't stop. There is a reason for the exchange of host and guest. Burnt brick hits...

著連底凍。赤眼撞著火柴頭。(松源岳)

峻硬門庭古莫儔。曾郎欲入竟無由。為渠八字打開著。嬌綠覆田秧滿疇。(竹屋簡)

烏石因雪峰扣門。師問誰。曰鳳凰兒。師曰作么生。曰來㗖老鸛。師開門搊住曰道道。峰擬議。師便拓開掩卻門。峰住后示眾曰。我當時若入得老觀門。你者一隊䭚酒糟漢向甚處摸索。

老宿云。雪峰徒有此語。當時入不得。如今也入不得。　明招謙代雪峰。才見開門便云動即喪。又代老觀云。俊哉俊哉。　翠峰顯云。者孤恩負德漢有甚麼交涉。當時入不得。豈是教你入。今既摸索不著。累他雪峰俱在老觀門下。　寶壽方云。見烏石則易。見雪峰則難。　古南門云。三尊宿可謂升老觀堂。入老觀室。要且祇在門外。何故。話在。　資福侶云。雪峰恁么。且入得老觀門入不得老觀門。

養成羽翼鳳凰兒。老觀門下偶差池。冷地忽然思舊債。卻來別處討便宜。(尼無著總)

曾經大海駕扁舟。又向漁磯把釣鉤。立冷一天霜夜月。竿頭不動自悠悠。(中柱砥)

戲釣金鱗碧水游。蕭蕭紅蓼楚江秋。歸來香餌和竿擲。清掛檐牙月一鉤。(眉伯奕)

閑抱瑤琴訪玉真。臨風一曲洞天昏。歸來重論傷心事。不是愁人也斷魂。(山容波)

烏石引面次。

【現代漢語翻譯】 現代漢語譯本：

'著連底凍。赤眼撞著火柴頭。'(松源岳)

'峻硬門庭古莫儔。曾郎欲入竟無由。為渠八字打開著。嬌綠覆田秧滿疇。'(竹屋簡)

'烏石因雪峰扣門。師問誰。曰鳳凰兒（比喻有潛力的新人）。師曰作么生（做什麼）。曰來㗖老鸛（比喻挑戰權威）。師開門搊住曰道道（說來聽聽）。峰擬議。師便拓開掩卻門。峰住后示眾曰。我當時若入得老觀門（比喻得到認可），你者一隊䭚酒糟漢向甚處摸索。'

'老宿云。雪峰徒有此語。當時入不得。如今也入不得。 明招謙代雪峰。才見開門便云動即喪。又代老觀云。俊哉俊哉。 翠峰顯云。者孤恩負德漢有甚麼交涉。當時入不得。豈是教你入。今既摸索不著。累他雪峰俱在老觀門下。 寶壽方云。見烏石則易。見雪峰則難。 古南門云。三尊宿可謂升老觀堂。入老觀室。要且祇在門外。何故。話在。 資福侶云。雪峰恁么。且入得老觀門入不得老觀門。'

'養成羽翼鳳凰兒。老觀門下偶差池。冷地忽然思舊債。卻來別處討便宜。'(尼無著總)

'曾經大海駕扁舟。又向漁磯把釣鉤。立冷一天霜夜月。竿頭不動自悠悠。'(中柱砥)

'戲釣金鱗碧水游。蕭蕭紅蓼楚江秋。歸來香餌和竿擲。清掛檐牙月一鉤。'(眉伯奕)

'閑抱瑤琴訪玉真。臨風一曲洞天昏。歸來重論傷心事。不是愁人也斷魂。'(山容波)

'烏石引面次。'

【English Translation】 English version:

'Freezing to the core. Red eyes bumping into the match head.' (Songyuan Yue)

'Steep and hard, the gate is unmatched in ancient times. Zeng Lang wants to enter but has no way. Opening it for him with eight characters, tender green covers the fields, seedlings fill the paddies.' (Zhuwu Jian)

'Wushi knocked on the door because of Xuefeng. The master asked, 'Who is it?' He replied, 'A phoenix child (a metaphor for a promising newcomer).' The master said, 'What are you doing?' He said, 'Coming to peck at the old stork (a metaphor for challenging authority).' The master opened the door, grabbed him, and said, 'Speak, speak!' Feng hesitated. The master then pushed him away and shut the door. After Feng stayed, he addressed the assembly, 'If I had entered the Old Stork's gate (a metaphor for gaining recognition) at that time, where would you a bunch of wine-soaked fellows be groping around?'

'An old monk said, 'Xuefeng only had these words. He couldn't enter then, and he can't enter now.' Mingzhao Qian spoke on behalf of Xuefeng, 'As soon as the door opened, the clouds moved and he was lost.' He also spoke on behalf of the Old Stork, 'Excellent, excellent!' Cuifeng Xian said, 'What does this ungrateful fellow have to do with it? He couldn't enter then, but was he being taught to enter? Now that he can't find his way, he's dragging Xuefeng down with him under the Old Stork's gate.' Baoshou Fang said, 'Seeing Wushi is easy, seeing Xuefeng is difficult.' Gunannan said, 'The three venerable monks can be said to have ascended the Old Stork's hall and entered the Old Stork's room, but they are still just outside the door. Why? The talk is there.' Zifu Lu said, 'Xuefeng is like this. Did he enter the Old Stork's gate or not?'

'Having grown wings, a phoenix child, accidentally stumbled under the Old Stork's gate. Suddenly remembering old debts in the cold, he comes to seek advantages elsewhere.' (Nun Wuzhu Zong)

'Once sailing a small boat on the vast sea, then casting a fishing hook on the fishing rocks. Standing cold in the frosty nights and moonlit nights, the rod tip motionless and leisurely.' (Zhongzhu Di)

'Playfully fishing for golden scales in the green waters, the red smartweed rustling in the autumn of the Chu River. Returning, he throws the fragrant bait and rod, cleanly hanging a moon hook on the eaves.' (Mei Boyi)

'Leisurely embracing the zither, visiting Yu Zhen. Playing a tune in the wind, the cave heaven darkens. Returning, discussing heartbreaking matters again, even those who are not sad are heartbroken.' (Shanrong Bo)

'Wushi leads the way next.'

有僧參。師引面示之。僧便去。至晚間問首座。今日新到在什麼處。曰當時便去了。師曰。是即是。祇得一橛。

翠峰顯云。老觀大似失錢遭罪。　報慈遂云。甚麼處是少一橛。　翠巖芝云。老觀道他祇得一橛。大似壓良為賤。　東禪觀云。總似者個師僧。靈山付囑有在。老觀為什麼道祇得一橛。若不酬價怎辨真偽。

草舍柴門僻更幽。何期過客也經由。蒿湯備禮不知愧。猶對旁人賣口頭。(斷橋倫)

乍把碧眸輕一盻。佳人惹亂笑盈腮。高情固自十分好。欲得詩成須再來。(一初元)

唐相國裴休(見黃檗運)

特到黃檗問僧看什麼經。曰無言童子經。公曰有幾卷。曰兩卷。公曰。既是無言。因甚卻有兩卷。僧無對。

新羅龜山代云。若論無言。非惟兩卷。

曾落石霜機外笏。又扶粗行到唐天。祇將四海垂綸手。蝦蟹魚龍一串穿。(虛堂愚)

裴公入大安寺問僧曰。羅睺羅以何為第一。曰以密行為第一。公不肯。遂問此間有何禪師。時龍牙在後園種菜。遂請來。舉前問。牙曰不知。公便拜曰。破布裹珍珠。

密行第一。精鑒還希。具擇法眼。真個不知。(黃龍新)

以何為第一。不知最親切。破布裹珍珠。傾城換不得。(月坡明)

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【現代漢語翻譯】 現代漢語譯本： 有僧人前來參拜（師：指禪師）。禪師用面部表情向他示意。僧人隨即離開。到了晚上，禪師問首座（寺院中負責僧眾事務的僧人）：『今天新來的僧人在哪裡？』首座回答說：『當時就離開了。』禪師說：『說的是，但只領會了一部分。』 翠峰顯禪師說：『老觀（對禪師的稱呼）很像丟了錢還惹了麻煩。』報慈遂禪師說：『哪裡是少了一部分？』翠巖芝禪師說：『老觀說他只領會了一部分，很像把良民當成賤民來對待。』東禪觀禪師說：『總像這個僧人一樣，靈山（指佛祖說法之地）的囑託還在。老觀為什麼說只領會了一部分？如果不付出代價，怎麼辨別真偽？』 草舍柴門偏僻又幽靜，沒想到過路的客人也會經過。即使只有粗茶淡飯，也毫不慚愧，仍然對著旁人誇誇其談。（斷橋倫禪師） 稍微用美麗的眼睛輕輕一瞥，佳人便心神盪漾，笑容滿面。高尚的情操固然非常好，但想要寫成詩，還需再來一次。（一初元禪師） 唐朝宰相裴休（Pei Xiu，唐朝宰相，曾向黃檗希運禪師學習佛法） 特意到黃檗（Huangbo，指黃檗山上的黃檗希運禪師）那裡問僧人看什麼經。僧人回答說：『無言童子經（Wuyan Tongzi Jing，一部經的名字）。』裴休問：『有幾卷？』僧人回答：『兩卷。』裴休說：『既然是無言，為什麼卻有兩卷？』僧人無言以對。 新羅龜山（Guishan of Silla，新羅時期的龜山禪師）說：『如果說無言，不僅僅是兩卷。』 曾經在石霜（Shishuang，指石霜楚圓禪師）那裡落下了機鋒之外的拂塵，又扶持著粗陋的修行來到了唐朝。只是用這四海垂釣的手，將蝦蟹魚龍一串串地穿起來。（虛堂愚禪師） 裴休進入大安寺（Da』an Temple）問僧人說：『羅睺羅（Rahula，釋迦牟尼佛的兒子，以密行著稱）以什麼為第一？』僧人回答說：『以密行為第一。』裴休不認可，於是問這裡有什麼禪師。當時龍牙（Longya，指龍牙山居遁禪師）在後園種菜，於是請他來，舉出之前的問題。龍牙回答說：『不知道。』裴休便拜謝說：『破布裹著珍珠啊。』 密行第一，精妙的鑑別仍然稀少。具備選擇佛法的眼光，真正地說不知道。（黃龍新禪師） 以什麼為第一？不知道最親切。破布裹著珍珠，傾國傾城也換不來。（月坡明禪師） □□□□

【English Translation】 English version: A monk came to pay respects (Master: referring to the Zen master). The Zen master gestured to him with a facial expression. The monk then left. In the evening, the Zen master asked the head monk (the monk in charge of monastic affairs in the temple): 'Where is the newly arrived monk today?' The head monk replied: 'He left immediately.' The Zen master said: 'That's right, but he only grasped a part of it.' Zen Master Cuifeng Xian said: 'The old Guan (a term for the Zen master) is very much like losing money and getting into trouble.' Zen Master Bao Ci Sui said: 'Where is the part that is missing?' Zen Master Cuiyan Zhi said: 'The old Guan said that he only grasped a part of it, which is very much like treating a good person as a lowly person.' Zen Master Dongchan Guan said: 'If it's always like this monk, the entrustment of Ling Mountain (referring to the place where the Buddha preached) is still there. Why did the old Guan say that he only grasped a part of it? If you don't pay the price, how can you distinguish the true from the false?' The thatched cottage and the wooden door are secluded and quiet, but unexpectedly, passing guests also pass by. Even if there is only simple food, there is no shame, and they still boast to others. (Zen Master Duanqiao Lun) With a slight glance from beautiful eyes, the beauty's heart is rippled and her face is full of smiles. Noble sentiments are certainly very good, but if you want to write a poem, you need to come again. (Zen Master Yichu Yuan) Pei Xiu (Pei Xiu, a Tang Dynasty prime minister who studied Buddhism with Zen Master Huangbo Xiyun) Especially went to Huangbo (Huangbo, referring to Zen Master Huangbo Xiyun on Huangbo Mountain) to ask the monks what scriptures they were reading. The monk replied: 'The Scripture of the Silent Boy (Wuyan Tongzi Jing, the name of a scripture).' Pei Xiu asked: 'How many volumes are there?' The monk replied: 'Two volumes.' Pei Xiu said: 'Since it is silent, why are there two volumes?' The monk was speechless. Guishan of Silla (Guishan of Silla, Zen Master Guishan of the Silla period) said: 'If we talk about silence, it is not just two volumes.' Once dropped the whisk outside the opportunity at Shishuang (Shishuang, referring to Zen Master Shishuang Chuyuan), and supported the rough practice to the Tang Dynasty. Just use this hand that fishes in the four seas to string shrimp, crabs, fish, and dragons together. (Zen Master Xutang Yu) Pei Xiu entered Da'an Temple (Da』an Temple) and asked the monk: 'What does Rahula (Rahula, the son of Sakyamuni Buddha, known for his secret practice) consider the most important?' The monk replied: 'Secret practice is the most important.' Pei Xiu did not agree, so he asked if there were any Zen masters here. At that time, Longya (Longya, referring to Zen Master Longya Shuju Dun) was planting vegetables in the back garden, so he was invited to come and raised the previous question. Longya replied: 'I don't know.' Pei Xiu bowed and said: 'Pearls wrapped in rags.' Secret practice is the most important, and subtle discernment is still rare. Possessing the eye to choose the Dharma, truly saying 'I don't know.' (Zen Master Huanglong Xin) What is the most important? 'I don't know' is the most intimate. Pearls wrapped in rags cannot be exchanged for a whole city. (Zen Master Yuepo Ming) □□□□

□□□□□□□□□□輕輕點破降旗□□□□□□□□(□□□)

宗鑒法林卷二十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十四

集云堂　編

大鑒下五世

益州大隨法真禪師(長慶安嗣)

僧問。劫火洞然。大千俱壞。未寧者個壞不壞。師曰壞。曰恁么則隨它去也。師曰隨它去。僧后如前問修山主。修曰不壞。曰為甚不壞。修曰為同大千。又曰。壞也礙塞殺人。不壞也礙塞殺人。

道吾真云。一人道壞。一人道不壞。且道壞底是不壞底是。會么。壞與不壞。俱非內外。不隔絲毫。尋常面對。　黃龍清云。二尊宿雖則應處無偏。其奈影響之流別生二見。今日忽有人恁么問。但向道壞與不壞即且置。還識者個么。忽地喚回。秋夜夢舉頭。惟見月當空。　博山來云。大隨龍濟。生死同條。接物導機。隨家豐儉。一句則穿花折柳野渡冰消。一句則帶霧披雲寒灰髮焰。畢竟者個壞不壞。參。　渠庵成云。二尊宿一人順水張帆。一人逆風把舵。雖是道路不同。究竟理無二致。今日設有問。但向道。鯨吞海水盡。露出珊瑚枝。

劫火光中立問端。衲僧猶滯兩重關。可憐一句隨他語。萬里區區獨往還。(翠峰顯)

步步相隨是大隨

【現代漢語翻譯】 現代漢語譯本 宗鑒法林卷二十三 卍新續藏第 66 冊 No. 1297 宗鑒法林 宗鑒法林卷二十四 集云堂 編 大鑒下五世 益州大隨法真禪師（長慶安嗣） 僧問：『劫火洞然，大千俱壞，未審者個壞不壞？』師曰：『壞。』曰：『恁么則隨它去也？』師曰：『隨它去。』僧后如前問修山主。修曰：『不壞。』曰：『為甚不壞？』修曰：『為同大千。』又曰：『壞也礙塞殺人，不壞也礙塞殺人。』 道吾真云：『一人道壞，一人道不壞，且道壞底是不壞底是？會么？壞與不壞，俱非內外，不隔絲毫，尋常面對。』 黃龍清云：『二尊宿雖則應處無偏，其奈影響之流別生二見。今日忽有人恁么問，但向道壞與不壞即且置，還識者個么？忽地喚回，秋夜夢舉頭，惟見月當空。』 博山來云：『大隨（Dashui）龍濟（Longji），生死同條，接物導機，隨家豐儉。一句則穿花折柳野渡冰消，一句則帶霧披雲寒灰髮焰。畢竟者個壞不壞？參。』 渠庵成云：『二尊宿一人順水張帆，一人逆風把舵，雖是道路不同，究竟理無二致。今日設有問，但向道：鯨吞海水盡，露出珊瑚枝。』 劫火光中立問端，衲僧猶滯兩重關。可憐一句隨他語，萬里區區獨往還。（翠峰顯） 步步相隨是大隨（Dashui）

【English Translation】 English version Zongjian Falin, Volume 23 Wan (卍) New Continued Canon, Volume 66, No. 1297, Zongjian Falin Zongjian Falin, Volume 24 Compiled by Jiyun Hall Fifth Generation under Dajian Chan Master Fazhen of Dashui (Great Sui) in Yizhou (Successor of Changqing An) A monk asked: 'When the fire of kalpa (劫火) blazes and the great chiliocosm (大千) is destroyed, does this 'thing' (者個) get destroyed or not?' The Master said: 'It gets destroyed.' The monk said: 'If so, then it goes along with it?' The Master said: 'It goes along with it.' Later, the monk asked Mountain Master Xiu (修) the same question. Xiu said: 'It does not get destroyed.' The monk said: 'Why does it not get destroyed?' Xiu said: 'Because it is the same as the great chiliocosm (大千).' He also said: 'Saying it gets destroyed obstructs and kills people; saying it does not get destroyed also obstructs and kills people.' Daowu Zhenyun (道吾真云) said: 'One person says it gets destroyed, another person says it does not get destroyed. Tell me, is the one that gets destroyed the one that does not get destroyed? Do you understand? Destruction and non-destruction are neither inside nor outside, not separated by a hair's breadth, constantly face to face.' Huanglong Qingyun (黃龍清云) said: 'Although the two venerable masters respond without bias, the flow of influence gives rise to two different views. If someone were to ask like this today, just say, 'The destruction and non-destruction can be put aside for now, do you recognize this 'thing' (者個)?' Suddenly awaken, in an autumn night dream, raise your head, and only see the moon in the sky.' Boshan Laiyun (博山來云) said: 'Dashui (大隨) and Longji (龍濟) are on the same path of life and death, receiving beings and guiding opportunities, according to the abundance or scarcity of the family. One phrase is like piercing flowers and breaking willows, a wild crossing where ice melts; one phrase is like wearing mist and donning clouds, cold ashes emitting flames. After all, does this 'thing' (者個) get destroyed or not? Investigate!' Qu'an Chengyun (渠庵成云) said: 'The two venerable masters, one raises the sail with the current, one holds the rudder against the wind, although the paths are different, ultimately the principle is no different. If there is a question today, just say: 'The whale swallows the sea dry, revealing coral branches.' In the light of the kalpa fire, a question is raised, mendicant monks are still stuck in two heavy barriers. It is a pity that a phrase follows his words, traveling alone for ten thousand miles. (Cuifeng Xian) Following step by step is Great Sui (Dashui)

。左邊吹了右邊吹。思量未免空簁氣。何不留將暖肚皮。(保寧勇)

壞不壞。隨他去也。大千界。句里了無鉤鎖機。腳頭多被葛藤礙。會不會。分明底事。丁寧㬠知心。拈出勿商量。輸我當行相買賣。(天童覺)

隨他去。隨他去。千手大悲攔不住。石火光中相往來。銅睛鐵眼無尋處。(正覺逸)

六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閒事。引得遊人不肯回。壞不壞。隨不隨。徒將聞見強針錐。太湖三萬六千頃。月在波心說向誰。(通照逢)

大隨庵側有一龜。僧問。一切眾生皮裹骨。者眾生為甚骨裹皮。師以草履覆龜背上。僧無語。

問處爭如答處親。眼中難著透金塵。長安一路無多地。過得潼關能幾人。(佛慧泉)

學道須教正眼開。莫將狂解意中猜。脫鞋龜上人難會。遂使𢹂囊特地來。(天童覺)

休將皮骨強分張。得六藏時且六藏。只履盡情遮蓋了。了無一事可商量。(此山應)

大隨問僧甚處去。曰峨嵋禮普賢去。師豎拂子曰文殊普賢總在者里。僧畫一圓相拋向背後。乃禮拜。師喚侍者取一貼茶與者僧。

保福展云。大隨若無後語。笑他衲僧。　雲門偃別云。西天斬頭截臂。者里自領出去。　五祖戒云。大隨不因一事不長一智。　翠

【現代漢語翻譯】 現代漢語譯本：左邊吹了右邊吹，思量來思量去，未免只是空費力氣。何不留下這些，用來溫暖自己的肚皮呢？（保寧勇） 壞不壞，隨它去吧。這大千世界，句子里沒有絲毫的束縛機關。只是腳下常常被葛藤纏繞阻礙。會不會，這分明就是根本的事實。再三叮嚀，用心體會。拈出來，不要商量，輸給我，就當是同行之間的買賣。（天童覺） 隨他去，隨他去。千手大悲也攔不住。在石火電光中相互往來，銅睛鐵眼也無處可尋。（正覺逸） 整個世界傾覆，劈頭蓋臉而來。暫時披上麻衣，混跡于塵埃之中。藉著風勢點火，本是平常事，卻引得遊人流連忘返。壞不壞，隨不隨，只是徒勞地用見聞來強行比附。太湖三萬六千頃，這月亮在波心，要向誰訴說呢？（通照逢） 大隨庵旁邊有一隻烏龜。有僧人問：『一切眾生都是皮包骨，這隻眾生為什麼是骨包皮呢？』大隨禪師用草鞋蓋在烏龜背上。僧人無話可說。 提問的地方不如回答的地方更親切。眼中難以容忍一絲金色的塵埃。長安的路程並不長，能通過潼關的又有幾人呢？（佛慧泉） 學道必須要有正確的眼光，不要用狂妄的理解在自己的意念中猜測。脫下鞋子蓋在烏龜上，人們難以領會，於是才特地帶著行囊前來。（天童覺） 不要將皮和骨強行分開來談論，得到六藏的時候就說是六藏。用一隻鞋子盡情地遮蓋住，就沒有任何事情可以商量了。（此山應） 大隨問僧人要去哪裡。僧人回答說：『去峨嵋山禮拜普賢菩薩。』大隨禪師豎起拂塵說：『文殊菩薩（Manjusri）和普賢菩薩（Samantabhadra）都在這裡。』僧人畫了一個圓圈，拋向背後，然後禮拜。大隨禪師叫侍者拿一帖茶給這位僧人。 保福展云說：『大隨禪師如果沒有後來的話，就會被那些僧人嘲笑。』雲門偃另外說：『西天（India）斬頭截臂，這裡自己領出去。』五祖戒說：『大隨禪師不是因為一件事，就不會增長一分智慧。』翠

【English Translation】 English version: Blow to the left, blow to the right. Thinking it over, it's just a waste of effort. Why not keep it to warm your belly? (Baoning Yong) Bad or not, let it be. This great chiliocosm, there's no hook or lock in the phrase. Only the feet are often hindered by kudzu vines. Will it or won't it, this is clearly the fundamental matter. Repeatedly urge, understand with your heart. Pick it out, don't discuss it, lose to me, just consider it a transaction between peers. (Tiantong Jue) Let it be, let it be. Even the thousand-handed great compassion cannot stop it. Coming and going in a flash of lightning, the copper eyes and iron eyes are nowhere to be found. (Zhengjue Yi) The whole world overturns, coming head-on. Temporarily put on hemp clothes, mingling in the dust. Using the wind to start a fire is a common thing, but it attracts tourists to linger and forget to return. Bad or not, let it be or not, it's just futile to force comparisons with what is seen and heard. Thirty-six thousand acres of Tai Lake, who is the moon in the heart of the waves telling? (Tongzhao Feng) There is a turtle beside the Dasui Hermitage. A monk asked: 'All sentient beings are skin wrapped in bone, why is this sentient being bone wrapped in skin?' The master covered the turtle's back with a straw sandal. The monk was speechless. The place of asking is not as intimate as the place of answering. It is difficult for the eye to tolerate a speck of golden dust. The road to Chang'an is not long, how many people can pass through Tongguan? (Fohui Quan) Studying the Way must have the right eye open, do not guess with wild interpretations in your mind. Taking off shoes and covering the turtle is difficult for people to understand, so they specially come with bags. (Tiantong Jue) Do not forcibly separate skin and bone to discuss, when you get the six stores, then say six stores. Cover it up with a shoe as much as you like, there is nothing to discuss. (Cishan Ying) Dasui asked a monk where he was going. The monk replied: 'Going to Mount Emei to worship Samantabhadra Bodhisattva (Puxian Pusa).' The master raised his whisk and said: 'Manjusri Bodhisattva (Wenshu Pusa) and Samantabhadra Bodhisattva (Puxian Pusa) are all here.' The monk drew a circle and threw it behind him, then bowed. The master told the attendant to bring a dose of tea to the monk. Baofu Zhan Yun said: 'If Dasui Zen Master didn't have the later words, he would be laughed at by those monks.' Yunmen Yan said separately: 'In the Western Heaven (India), heads are cut off and arms are severed, here you take it out yourself.' Wuzu Jie said: 'Dasui Zen Master does not gain a wisdom without an event.' Cui

峰顯云。殺人刀活人劍。　溈山秀云。大隨茶非類趙州茶。既不類趙州茶。則得之者少矣。者僧得之。且道有甚長處。然不義之財於我如浮雲。　天童覺云。識法者懼。欺敵者亡。水中擇乳。須是鵝王。　天童悟云。者僧將成九仞之山。不進一簣之土。當時待喚侍者與茶。何不道也不消得。

楖栗杖頭光閃爍。錫羅捲裹面鄒䤹。肩擔揹負出門去。好是無人敢駐留。(保寧勇)

大隨山下路縱橫。老竹蒼藤處處生。四海五湖為客慣。三更無月也須行。(慈受深)

一輪明月照瀟湘。更不逢人問故鄉。自是天涯慣為客。任他猿叫斷愁腸。(上方益)

把火入牛欄。翻身外面看。梨花千點白。春雨幾聲寒。(月堂昌)

大隨因僧問如何是和尚家風。師曰赤土畫簸箕。曰意旨如何。師曰。簸箕有唇。米跳不出。

赤土畫簸箕。團團無縫罅。佛眼覷不見。海神不知價。簸土揚塵無處尋。山高海闊白雲深。(南堂靜)

簸箕有唇。米跳不出。天下衲僧赤𩨘𩪸。更須撥轉上頭關。十方世界黑如漆。(天童華)

大隨因僧問如何是佛法的的大意。師曰山前麥熟也未。

大匠不巧。大儒不學。動輒中方圓。舉皆成禮樂。堪笑鄉邨賣卜人。徒勞鉆破烏龜[(土/(冉-土+、))

【現代漢語翻譯】 現代漢語譯本： 峰顯云：殺人的刀也能救人。 (比喻事物具有兩面性)

溈山秀云：大隨的茶不同於趙州的茶。既然不同於趙州的茶，那麼能領會的人就很少了。這位僧人領會了，那麼請問他有什麼長處呢？（禪師回答）不義之財對我來說就像浮雲一樣。

天童覺云：懂得佛法的人心懷敬畏。輕敵的人會滅亡。在水中分辨牛奶，必須是鵝王。（比喻要有敏銳的洞察力）

天童悟云：這位僧人將要堆成九仞高的山，卻不肯再添一筐土。（比喻功虧一簣）當時如果等待侍者送茶，為什麼不說『也不需要了』呢？

楖栗木杖頭閃耀著光芒，錫羅捲裹著皺巴巴的臉。肩上扛著，背上揹著出門去，最好是無人敢停留。（保寧勇）

大隨山下的路縱橫交錯，古老的竹子和蒼老的藤蔓到處生長。四海五湖為客已經習慣，三更半夜沒有月亮也必須趕路。（慈受深）

一輪明月照耀著瀟湘，不再遇到人詢問我的故鄉。自從習慣了天涯為客，任憑猿猴啼叫斷人愁腸。（上方益）

把火放入牛欄，轉身向外面看。梨花如千點白雪，春雨帶著幾聲寒意。（月堂昌）

大隨禪師因為有僧人問：『如何是和尚的家風？』禪師說：『用紅土畫簸箕。』僧人問：『意旨如何？』禪師說：『簸箕有唇，米跳不出去。』

用紅土畫的簸箕，圓圓的沒有一絲縫隙。佛眼也看不見，海神也不知道它的價值。簸土揚塵無處可尋，山高海闊白雲深。（南堂靜）

簸箕有唇，米跳不出去。天下的僧人都赤裸著身體。更需要撥轉上頭的關竅，十方世界一片漆黑。（天童華）

大隨禪師因為有僧人問：『如何是佛法的大意？』禪師說：『山前的麥子熟了嗎？』

高明的工匠不顯露技巧，大學者不拘泥於學習。一舉一動都符合規矩，一言一行都成為禮樂。可笑那些在鄉村賣卜的人，白白地鉆破烏龜殼。（比喻徒勞無功）

【English Translation】 English version: Feng Xianyun: A sword that kills can also save lives. (Metaphor for the two-sided nature of things)

Weishan Xiuyun: The tea of Dasui is different from the tea of Zhaozhou. Since it is different from the tea of Zhaozhou, few can understand it. This monk understands it, so what are his strengths? (The Chan master replied) Unrighteous wealth is like floating clouds to me.

Tiantong Jueyun: Those who understand the Dharma are in awe. Those who underestimate the enemy will perish. To distinguish milk in water, one must be the king of geese. (Metaphor for having keen insight)

Tiantong Wuyun: This monk is about to build a mountain nine-仞 high, but he is unwilling to add another basket of soil. (Metaphor for failing at the last step) At that time, if waiting for the attendant to bring tea, why not say 'It is not needed'?

The head of the Zhalimu staff shines brightly, and the face wrapped in tin silk is wrinkled. Carrying it on his shoulder and carrying it on his back, he goes out, it is best that no one dares to stay. (Baoning Yong)

The road under Dasui Mountain is crisscrossed, and old bamboos and old vines grow everywhere. Being a guest in the four seas and five lakes has become a habit, and one must travel even without the moon in the middle of the night. (Cishou Shen)

A round of bright moon shines on Xiaoxiang, and no longer meets people asking about my hometown. Since I have become accustomed to being a guest in the world, let the monkeys cry and break my sorrowful heart. (Shangfang Yi)

Put the fire into the cattle pen and turn around to look outside. Pear blossoms are like thousands of white snowflakes, and the spring rain brings a few sounds of coldness. (Yuetang Chang)

Chan Master Dasui asked a monk: 'What is the family style of the abbot?' The Chan master said: 'Draw a dustpan with red soil.' The monk asked: 'What is the meaning?' The Chan master said: 'The dustpan has lips, and the rice cannot jump out.'

A dustpan painted with red soil, round and without a single gap. The Buddha's eyes cannot see it, and the sea god does not know its value. Winnowing soil and raising dust cannot be found anywhere, the mountains are high, the sea is wide, and the white clouds are deep. (Nantang Jing)

The dustpan has lips, and the rice cannot jump out. All the monks in the world are naked. It is even more necessary to turn the key at the top, and the ten directions of the world are pitch black. (Tiantong Hua)

Chan Master Dasui asked a monk: 'What is the great meaning of the Buddha-dharma?' The Chan master said: 'Is the wheat in front of the mountain ripe?'

A great craftsman does not show off his skills, and a great scholar does not stick to learning. Every move conforms to the rules, and every word and deed becomes ritual and music. It is laughable that those fortune-tellers in the countryside break the tortoise shells in vain. (Metaphor for futile efforts)

*殳]。(無準范)

自小離家住日邊。去家祇道路三千。從人問得來時路。回首元來在目前。(無文燦)

大隨燒畬次。忽見一蛇。師以杖挑向火中曰。咄。者個形骸猶自不放舍。你曏者里死。如暗得鐙。時有僧問。正恁么時還有罪也無。師曰。石虎叫時山谷響。木人㖃處鐵牛驚。

劫初劫末。法弱魔強。定光老子鐵作脊樑。文經武緯把定封疆。碧天雲散祖風涼。佛日光暉舜日長。(南堂靜)

韶州靈樹如敏禪師(長慶安嗣)

僧問如何是和尚家風。師曰千年田八百主。曰意旨如何。師曰郎當屋舍沒人修。

來機深辨。有舒有卷。移卻案山。重添針線。千年田。八百主。直下承當還莽鹵。郎當屋舍沒人修。片瓦根椽誰去豎。君不見。甜瓜徹蒂甜。苦瓜連根苦。(月堂昌)

靈樹因尼送瓷缽盂至。師遂拓起曰者個出在甚麼處。曰出在定州。師乃撲破。尼無對。

清涼欽別云。不違此間。　保福展云。欺敵者亡。　雲門澄代云。老老大大。出處也不知。

靈樹因僧問如何是祖師西來意。師默然。后遷化欲立行狀碑。雲門為首座。僧問先師默然處如何上碑。門代曰。師。

師師師。知知知。三三兩兩過遼西。一雙紅杏換消梨。(瑯玡覺)

盡謂當初

【現代漢語翻譯】 現代漢語譯本： *[殳]。（無準范）

自小離家住在靠近太陽的地方。離家只有三千里的路程。向人詢問來時的路，回頭一看原來就在眼前。（無文燦）

大隨禪師在燒荒的時候，忽然看見一條蛇。禪師用木杖挑起蛇扔向火中，說道：『咄！這個形骸還是不肯放下。你在這裡死去，就像在黑暗中得到了燈一樣。』當時有僧人問：『正在這個時候還有罪過嗎？』禪師說：『石虎叫的時候山谷都回響，木人嘆息的地方鐵牛都驚動。』

劫初劫末，佛法衰弱魔道強盛。定光古佛有著鋼鐵般的脊樑。文經武緯掌握著穩固的疆土。碧藍的天空雲彩消散，祖師的遺風清涼。佛日的光輝如同舜帝的太陽一樣長久。（南堂靜）

韶州靈樹如敏禪師（長慶安嗣）

有僧人問：『如何是和尚的家風？』禪師說：『千年的田地有八百個主人。』僧人問：『這是什麼意思？』禪師說：『破敗的房屋沒有人修繕。』

來機深奧難以分辨，有舒展也有收卷。移開眼前的案山，重新添上針線。千年的田地，八百個主人，直接承擔下來還是顯得粗魯。破敗的房屋沒有人修繕，一片瓦一塊椽木誰去扶正？你沒看到嗎？甜瓜從瓜蒂到瓜身都是甜的，苦瓜從瓜根到瓜身都是苦的。（月堂昌）

靈樹禪師因為一個尼姑送來瓷缽盂，禪師於是舉起來問道：『這個出自什麼地方？』尼姑說：『出自定州。』禪師於是將缽盂摔碎。尼姑無言以對。

清涼欽禪師臨別時說：『不違背此間。』保福禪師說：『欺騙敵人的人會滅亡。』雲門澄禪師代替回答說：『老老大大，連出處也不知道。』

靈樹禪師因為有僧人問：『如何是祖師西來意？』禪師默然不語。後來圓寂要立行狀碑，雲門禪師作為首座，有僧人問：『先師默然不語之處如何寫在碑上？』雲門禪師代替回答說：『師。』

師師師，知知知。三三兩兩經過遼西。一雙紅杏換消梨。（瑯玡覺）

都說當初

【English Translation】 English version: *[殳]. (Wu Zhun Fan)

Since childhood, I left home and lived near the sun. The journey home is only three thousand miles. Asking people for the way back, I turn my head and find it right before my eyes. (Wu Wen Can)

Once, when Da Sui was burning the fields, he suddenly saw a snake. The master used a staff to pick up the snake and throw it into the fire, saying: 'Tut! This form still refuses to let go. Dying here is like finding a lamp in the dark.' At that time, a monk asked: 'At such a moment, is there still sin?' The master said: 'When the stone tiger roars, the valleys echo; where the wooden man sighs, the iron ox is startled.'

At the beginning and end of the kalpa, the Dharma is weak and the demons are strong. Ding Guang Buddha (Ancient Buddha) has a spine of iron. He holds the secure territory with both literary and military strategies. The blue sky clears and the ancestral breeze is cool. The light of the Buddha's sun is as long as the sun of Emperor Shun. (Nan Tang Jing)

Chan Master Ru Min of Ling Shu (Spiritual Tree) in Shaozhou (Successor of Changqing An)

A monk asked: 'What is the family style of the abbot?' The master said: 'A thousand-year-old field has eight hundred owners.' The monk asked: 'What is the meaning of this?' The master said: 'The dilapidated house is not repaired by anyone.'

The opportunity is profound and difficult to discern, with both expansion and contraction. Move the desk mountain (àn shān, a hill resembling a desk) and add new stitches. A thousand-year-old field, eight hundred owners, directly taking responsibility still seems crude. The dilapidated house is not repaired by anyone; who will erect a single tile or rafter? Don't you see? The sweet melon is sweet from stem to tip, the bitter melon is bitter from root to stem. (Yue Tang Chang)

Because a nun sent a porcelain alms bowl, Chan Master Ling Shu (Spiritual Tree) then raised it and asked: 'Where did this come from?' The nun said: 'It came from Dingzhou.' The master then smashed the bowl. The nun had no reply.

Chan Master Qingliang Qin said at parting: 'Do not violate this place.' Chan Master Baofu Zhan said: 'He who deceives the enemy will perish.' Chan Master Yunmen Cheng replied on his behalf: 'So old, so old, not even knowing the origin.'

Because a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Chan Master Ling Shu (Spiritual Tree) remained silent. Later, when he passed away and a memorial stele was to be erected, Chan Master Yunmen (Cloud Gate) as the head seat, a monk asked: 'How should the master's silence be inscribed on the stele?' Chan Master Yunmen (Cloud Gate) replied on his behalf: 'Master.'

Master, Master, Master, Know, Know, Know. In twos and threes, they pass through Liaoxi. A pair of red apricots is exchanged for pears. (Langye Jue)

Everyone says at the beginning

密對揚。不知文彩已全彰。後人不見韶陽老。一字千般謾度量。(佛印元)

師之一字太巍巍。獨向寰中定是非。畢竟水須潮海去。到頭云定覓山歸。(白雲端)

師之一字太孤危。文彩全無作者知。不領韶陽提起處。且從默處認殘碑。(天目禮)

福州靈云志勤禪師(長慶安嗣)

初在大溈。因見桃花悟道。有偈曰。三十年來尋劍客。幾回落葉又抽枝。自從一見桃花后。直至如今更不疑。溈山曰。從緣悟達。永無退失。善自護持。有僧舉似玄沙。沙曰。諦當甚諦當。敢保老兄未徹在。沙問地藏。我恁么道。汝作么生。藏曰。不是桂琛。幾走殺天下人。

長慶棱因僧問玄沙意旨如何。慶雲。將謂鬍鬚赤。更有赤鬚鬍。　翠巖芝云。有一人如今問玄沙意作么生。且道此人還徹也未。　黃龍心徴云。且道靈云當初見底是桃花不是桃花。　五祖演云。說甚麼諦當。更參三十年。法林音云。演祖不妨作家。　昭覺勤云。千鈞之弩不為鼷鼠而發機。靈云既撥轉天關。玄沙乃掀翻地軸。且道那裡是未徹處。　徑山杲云。一家有事百家忙。　中峰本云。靈云白日青天。向桃花樹下為魅所著。玄沙雖則除邪輔正激濁揚清。不知又是鬼門上貼卦。　天寧琦云。人無遠慮必有近憂。直饒百鍊精金。不免入爐

【現代漢語翻譯】 現代漢語譯本：

密對揚：不明白文采已經完全彰顯了。後人如果不瞭解韶陽老（指靈云志勤禪師），就會徒勞地用各種方式去揣測度量。（佛印元）

師之一字太巍巍：『師』這個字太高大了，獨自在世間評判是非。終究水要朝著大海流去，最終云還是要回到山裡。（白雲端）

師之一字太孤危：『師』這個字太孤單危險了，作品的作者並不瞭解其中的文采。如果不領會韶陽（指靈云志勤禪師）提起『桃花悟道』之處，那就只能從沉默之處辨認殘碑了。（天目禮）

福州靈云志勤禪師（長慶安嗣）：

最初在大溈山，因為見到桃花而悟道。作偈說：『三十年來尋劍客，幾回落葉又抽枝。自從一見桃花后，直至如今更不疑。』溈山（溈山靈佑禪師）說：『從因緣而悟達，永遠不會退失。好好地守護保持。』有僧人把這件事告訴玄沙（玄沙師備禪師），玄沙說：『確實很對，確實很對。但我敢保證老兄你還沒有徹底領悟。』玄沙問地藏（地藏桂琛禪師）：『我這樣說，你覺得怎麼樣？』地藏說：『如果不是桂琛（指地藏桂琛禪師自己），幾乎要誤殺天下人了。』

長慶棱（長慶慧棱禪師）因為僧人問玄沙（玄沙師備禪師）的意旨是什麼，長慶棱說：『本以為鬍鬚是紅色的，沒想到還有紅鬍鬚的胡人。』翠巖芝（翠巖可芝禪師）說：『如果現在有人問玄沙的意旨是什麼，那麼這個人到底徹悟了沒有？』黃龍心徴（黃龍慧南禪師）說：『那麼靈云（靈云志勤禪師）當初見到的到底是桃花，還是不是桃花？』五祖演（五祖法演禪師）說：『說什麼確實很對，再參三十年。』法林音（法林法音禪師）說：『演祖（五祖法演禪師）不妨像個內行。』昭覺勤（昭覺克勤禪師）說：『千鈞之弩不會因為鼷鼠而發射。靈云（靈云志勤禪師）既然撥轉了天關，玄沙（玄沙師備禪禪師）就掀翻了地軸。那麼，哪裡是沒有徹底領悟的地方呢？』徑山杲（徑山宗杲禪師）說：『一家有事百家忙。』中峰本（中峰明本禪師）說：『靈云（靈云志勤禪師）在光天化日之下，在桃花樹下被妖怪迷惑了。玄沙（玄沙師備禪師）雖然除邪輔正，激濁揚清，但不知道又是在鬼門上貼卦。』天寧琦（天寧惟琦禪師）說：『人無遠慮必有近憂。即使是百鍊精金，也免不了要入爐。』 English version:

Secretly facing the open: Not understanding that the literary brilliance has already been fully revealed. If later generations do not understand old Shaoyang (referring to Zen Master Lingyun Zhiqin), they will futilely speculate and measure in various ways. (Fo Yin Yuan)

The word 'Master' is too lofty: The word 'Master' is too great, alone judging right and wrong in the world. Ultimately, water must flow towards the sea, and eventually, clouds must return to the mountains. (Baiyun Duan)

The word 'Master' is too solitary and perilous: The word 'Master' is too solitary and dangerous; the author of the work does not understand the literary brilliance within. If one does not comprehend where Shaoyang (referring to Zen Master Lingyun Zhiqin) mentioned 'enlightenment through the peach blossoms,' then one can only recognize the remaining stele from the place of silence. (Tianmu Li)

Zen Master Lingyun Zhiqin of Fuzhou (Successor of Changqing An):

Initially, he was at Mount Dawei, and he attained enlightenment upon seeing peach blossoms. He composed a verse saying: 'For thirty years, I have sought the swordsman; how many times have leaves fallen and branches sprouted again. Since seeing the peach blossoms, I have not doubted until now.' Weishan (Zen Master Weishan Lingyou) said: 'Enlightenment from conditions will never be lost. Protect and maintain it well.' A monk told Xuansha (Zen Master Xuansha Shibei) about this, and Xuansha said: 'Indeed correct, indeed correct. But I dare to guarantee that you, old brother, have not thoroughly understood.' Xuansha asked Dizang (Zen Master Dizang Guichen): 'What do you think of my saying this?' Dizang said: 'If it were not for Guichen (referring to Zen Master Dizang Guichen himself), almost everyone in the world would be misled.'

Changqing Leng (Zen Master Changqing Huiling) asked about the meaning of Xuansha (Zen Master Xuansha Shibei), Changqing Leng said: 'I thought the beard was red, but there are even red-bearded barbarians.' Cuiyan Zhi (Zen Master Cuiyan Kezhi) said: 'If someone were to ask about the meaning of Xuansha now, has this person thoroughly understood or not?' Huanglong Xinzheng (Zen Master Huanglong Huinan) said: 'Then, what Lingyun (Zen Master Lingyun Zhiqin) saw in the beginning, was it peach blossoms or not peach blossoms?' Wuzu Yan (Zen Master Wuzu Fayan) said: 'What is there to say about being indeed correct? Continue to contemplate for another thirty years.' Falin Yin (Zen Master Falin Fayin) said: 'Ancestor Yan (Zen Master Wuzu Fayan) might as well act like an expert.' Zhaojue Qin (Zen Master Zhaojue Keqin) said: 'A thousand-catty crossbow will not fire for a tiny mouse. Since Lingyun (Zen Master Lingyun Zhiqin) has turned the heavenly gate, Xuansha (Zen Master Xuansha Shibei) has overturned the earthly axis. Then, where is the place that has not been thoroughly understood?' Jingshan Gao (Zen Master Jingshan Zonggao) said: 'When one family has trouble, all families are busy.' Zhongfeng Ben (Zen Master Zhongfeng Mingben) said: 'Lingyun (Zen Master Lingyun Zhiqin) was bewitched by demons under the peach blossom tree in broad daylight. Although Xuansha (Zen Master Xuansha Shibei) eliminates evil and supports the righteous, stirs up the turbid and raises the clear, he does not know that he is pasting trigrams on the ghost gate.' Tianning Qi (Zen Master Tianning Weiqi) said: 'A person without distant worries will have immediate troubles. Even refined gold that has been tempered a hundred times cannot avoid entering the furnace.'

【English Translation】 Secretly facing the open: Not understanding that the literary brilliance has already been fully revealed. If later generations do not understand old Shaoyang (referring to Zen Master Lingyun Zhiqin), they will futilely speculate and measure in various ways. (Fo Yin Yuan) The word 'Master' is too lofty: The word 'Master' is too great, alone judging right and wrong in the world. Ultimately, water must flow towards the sea, and eventually, clouds must return to the mountains. (Baiyun Duan) The word 'Master' is too solitary and perilous: The word 'Master' is too solitary and dangerous; the author of the work does not understand the literary brilliance within. If one does not comprehend where Shaoyang (referring to Zen Master Lingyun Zhiqin) mentioned 'enlightenment through the peach blossoms,' then one can only recognize the remaining stele from the place of silence. (Tianmu Li) Zen Master Lingyun Zhiqin of Fuzhou (Successor of Changqing An): Initially, he was at Mount Dawei, and he attained enlightenment upon seeing peach blossoms. He composed a verse saying: 'For thirty years, I have sought the swordsman; how many times have leaves fallen and branches sprouted again. Since seeing the peach blossoms, I have not doubted until now.' Weishan (Zen Master Weishan Lingyou) said: 'Enlightenment from conditions will never be lost. Protect and maintain it well.' A monk told Xuansha (Zen Master Xuansha Shibei) about this, and Xuansha said: 'Indeed correct, indeed correct. But I dare to guarantee that you, old brother, have not thoroughly understood.' Xuansha asked Dizang (Zen Master Dizang Guichen): 'What do you think of my saying this?' Dizang said: 'If it were not for Guichen (referring to Zen Master Dizang Guichen himself), almost everyone in the world would be misled.' Changqing Leng (Zen Master Changqing Huiling) asked about the meaning of Xuansha (Zen Master Xuansha Shibei), Changqing Leng said: 'I thought the beard was red, but there are even red-bearded barbarians.' Cuiyan Zhi (Zen Master Cuiyan Kezhi) said: 'If someone were to ask about the meaning of Xuansha now, has this person thoroughly understood or not?' Huanglong Xinzheng (Zen Master Huanglong Huinan) said: 'Then, what Lingyun (Zen Master Lingyun Zhiqin) saw in the beginning, was it peach blossoms or not peach blossoms?' Wuzu Yan (Zen Master Wuzu Fayan) said: 'What is there to say about being indeed correct? Continue to contemplate for another thirty years.' Falin Yin (Zen Master Falin Fayin) said: 'Ancestor Yan (Zen Master Wuzu Fayan) might as well act like an expert.' Zhaojue Qin (Zen Master Zhaojue Keqin) said: 'A thousand-catty crossbow will not fire for a tiny mouse. Since Lingyun (Zen Master Lingyun Zhiqin) has turned the heavenly gate, Xuansha (Zen Master Xuansha Shibei) has overturned the earthly axis. Then, where is the place that has not been thoroughly understood?' Jingshan Gao (Zen Master Jingshan Zonggao) said: 'When one family has trouble, all families are busy.' Zhongfeng Ben (Zen Master Zhongfeng Mingben) said: 'Lingyun (Zen Master Lingyun Zhiqin) was bewitched by demons under the peach blossom tree in broad daylight. Although Xuansha (Zen Master Xuansha Shibei) eliminates evil and supports the righteous, stirs up the turbid and raises the clear, he does not know that he is pasting trigrams on the ghost gate.' Tianning Qi (Zen Master Tianning Weiqi) said: 'A person without distant worries will have immediate troubles. Even refined gold that has been tempered a hundred times cannot avoid entering the furnace.'

再煅。　天井新云。不惟靈云未徹。敢保玄沙也未徹在。何以見得。云在嶺頭閑不徹。水流澗底太忙生。　東明鑑云。當時靈云眼睛被桃花刺破。直至如今依然成瞎。乃豎拂子云。桃花開也。還見么。良久云。春色滿園關不住。一枝紅杏出牆來。

春暖桃花樹樹紅。靈云千古道還同。玄沙留語叢林問。南北東西路莫窮。(正覺逸)

二月三月景和融。遠近桃花樹樹紅。宗匠悟來猶未徹。至今依舊笑春風。(黃龍南二)

龍象相逢世不群。一來一去顯疏親。時人不悟其中旨。摘葉尋枝長客塵。

二月春庭雨霽時。小桃紅綻兩三枝。紅白爭妍人盡見。因甚靈云獨不疑。(法雲秀)

萬年松下忽相逢。㧞樹鳴條浩浩風。堪笑晚來無覓處。崔嵬和雨在雲中。(保寧勇)

堪笑春風漏泄機。桃花新發舊年枝。螺江有個釣魚客。笑殺靈云道不疑。(佛國白)

桃花尋劍客。不語笑春風。白頭歸未得。家住海門東。敢保老兄猶未徹。玄沙之言何太切。君看陌上桃花紅。儘是離人眼裡血。(鼓山圭)

一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩片翼。堪笑烏梅咬鐵釘。(天童凈)

靈云一笑見桃花。三十餘年始到家。從此春風春雨後。亂隨名字落天涯。(慈航樸)

彷彿撩天高索價。依俙著地下還錢。及乎走出河頭看。兩個兒童戲渡船。(雲漢蔭)

一見不勞朱粉施。玄沙掃帚畫蛾眉。祇知掩得靈云丑。落盡眉毛自不知。(樸翁铦)

一見桃花便躲跟。鐵圍生陷出無門。倚墻傍壁知多少。一度春來一斷魂。(少室睦)

落花臺上重鋪錦。碼瑙階前布赤砂。仁義盡從貧處斷。世情偏向有錢家。(高峰妙)

浪尋楊柳情無賴。蹋碎桃花眼獨紅。吹倦園林春已暮。那堪隔岸鼓東風。(法林音二)

猛虎當途暗自驚。相逢狹路若為爭。苦心片片無人訴。嶺外偏聞負痛聲。

靈云因長生問混沌未分時如何。師曰露柱懷胎。曰分后如何。師曰如片云點太清。曰祇如太清還受點也無。師不答。曰恁么則含生不來也。師亦不答。曰直得純清絕點時如何。師曰猶是真常流注。曰如何是真常流注。師曰如鏡常明。曰未審向上還有事也無。師曰有。曰如何是向上事。師曰打破鏡來與汝相見。

芭蕉徹云。相見便休。又打破鏡作什麼。白兆圓云。若不打破鏡。怎得相見。　太陽玄雲。即今破也。又作么生相見。乃云。照盡體無依。通身難辨的。　開福寧云。盡十方世界是一面鏡。作么生說個打破底道理。直饒眼親手便。光鏡俱忘。如雞抱卵。啐啄同時。正

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "It's like asking for a high price in the sky, vaguely thinking of paying back underground. When you get to the riverbank and take a look, it turns out to be two children playing on a ferry boat. (Yun Han Yin)", "", "Just one look, no need for rouge or powder. Xuan Sha (referring to Zen Master Xuansha Shibei) uses a broom to paint eyebrows. He only knows how to cover up Lingyun's (referring to Zen Master Zhaozhou Lingyun Zhiqin) ugliness, but doesn't realize his own eyebrows have all fallen out. (Pu Weng Xian)", "", "Upon seeing a peach blossom, he immediately hides and follows, as if trapped by the Iron Ring Mountains, unable to find a way out. How many people lean against walls, their hearts breaking every time spring arrives. (Shaoshi Mu)", "", "Brocade is re-laid on the fallen flower terrace, and red sand is spread before the agate steps. Benevolence and righteousness are cut off in poverty, and worldly affections lean towards the wealthy. (Gaofeng Miao)", "", "Shamelessly seeking willows, his affection has no place to settle, sadly watching the trampled peach blossoms. The spring in the garden is tired of being blown, and it's unbearable to hear the drums urging the east wind from across the bank. (Falin Yin Er)", "", "A fierce tiger blocks the road, causing secret alarm. Meeting on a narrow path, how should they contend? No one to tell of the bitter heart, only hearing cries of pain from beyond the mountains.", "", "Lingyun (referring to Zen Master Zhaozhou Lingyun Zhiqin) asked Changsheng: 'What was it like when chaos was not yet divided?' The master said: 'The dew pillar (pillar in a Buddhist temple) is pregnant.' Lingyun asked: 'What is it like after it is divided?' The master said: 'Like a cloud dotting the azure sky (Taiqing).' Lingyun asked: 'Then does the azure sky still receive dots?' The master did not answer. Lingyun asked: 'In that case, sentient beings will not come?' The master still did not answer. Lingyun asked: 'What is it like when it is purely clear and without any dots?' The master said: 'It is still the flow of true constancy.' Lingyun asked: 'What is the flow of true constancy?' The master said: 'Like a mirror always bright.' Lingyun asked: 'I don't know if there is anything higher than this?' The master said: 'Yes.' Lingyun asked: 'What is the higher matter?' The master said: 'Break the mirror and meet you.'", "", "Ba Jiao (referring to Zen Master Ba Jiao) said: 'After thorough enlightenment, meeting ends.' Why break the mirror again? Bai Zhao Yuan (referring to Zen Master Bai Zhao Yuan) said: 'If you don't break the mirror, how can you meet?' Tai Yang Xuan (referring to Zen Master Tai Yang Xuan) said: 'It is broken now, how should we meet?' Then he said: 'Shining on everything, without reliance, the whole body is difficult to distinguish.' Kai Fu Ning (referring to Zen Master Kai Fu Ning) said: 'The entire ten directions world is a mirror, how can we talk about the principle of breaking it? Even if you see it with your own eyes and touch it with your own hands, you must forget the light and the mirror, just like a hen hatching eggs, pecking and breaking the shell at the same time.'" ] }

好吃報慈拄杖。何故。弄影禪和。如麻似粟。　昭覺勤云。一人善問。一人善答。膠漆相投。水乳相合則且置。且道打破鏡來如何相見。良久撫掌云。了。　天童覺云。分與未分。玉機夜動。點與未點。金梭暗拋。直是一色純清。未得十成穩坐。且道打破鏡來向甚麼處相見。清秋老兔吞光后。湛水蒼龍脫骨時。　黃龍忠云。若據牧庵見處。說甚混沌分與未分。打破鏡與不打破鏡。直饒向露柱懷胎處會得。正是片云點太清。還委悉么。待虛空落地即向你道。

金雞啄玉卵。飛出鳳凰兒。入戶能長嘯。歸家著錦衣。(佛鑒勤)

午夜霜凝星斗寒。長空云盡山月落。青天吃棒人盡知。蒼龍脫骨誰能覺。金鳳衝開玉鎖關。麒麟掣斷黃金索。迢迢劫外孰能拘。南北東西迥超卓。(承天宗)

靈云因僧問佛未出世時如何。師豎起拂子。曰出世后如何。師亦豎起拂子。僧不肯。到雪峰舉前話。峰曰你肯它么。曰不肯。峰曰你問。我與你道。僧曰佛未出世時如何。峰豎起拂子。曰出世后如何。峰放下拂子。僧禮拜。峰便打。僧後到玄沙舉前話。沙曰你怎生會。曰不會。沙曰我與你作個譬喻。如人買一片園。東西四至結契總了也。中心有個樹子猶屬我在。

雲門偃于兩豎拂處云。前頭即是。後頭打不著。　溈山

【現代漢語翻譯】 現代漢語譯本： 讚揚慈悲的拄杖。為什麼呢？因為那些只玩弄表面形式的禪和，多如麻，密如粟。昭覺勤禪師說：『一個人善於提問，一個人善於回答，如同膠和漆緊密相連，水和乳交融在一起。』這些暫且不論。那麼，打破鏡子后如何相見呢？（停頓很久，拍手說）明白了！

天童覺禪師說：『分開與未分開之時，玉製的紡織機在夜晚啟動；點綴與未點綴之時，金色的梭子在暗中拋擲。』即使達到一色純凈，也還未達到十分穩固的境界。那麼，打破鏡子后要在哪裡相見呢？就像清秋的老兔吞噬月光之後，湛藍的水中蒼龍蛻去骨頭之時。

黃龍忠禪師說：『如果按照牧庵的見解，說什麼混沌分開與未分開，打破鏡子與不打破鏡子呢？即使在露柱懷孕的地方領會了，也只不過是片云點綴太清而已。』明白了嗎？等到虛空落地時再告訴你。

金雞啄破玉卵，飛出鳳凰兒。進入家門能發出長嘯，回到家中穿著華麗的錦衣。（佛鑒勤禪師）

午夜霜凝，星斗寒冷。長空雲散，山月落下。青天捱打，人人都知道。蒼龍脫骨，誰能覺察？金鳳衝開玉鎖關，麒麟掙斷黃金索。遙遠的劫數之外，誰能拘束？南北東西，迥然超脫。（承天宗禪師）

靈云禪師因為有僧人問：『佛未出世時如何？』靈云禪師豎起拂子。僧人又問：『出世后如何？』靈云禪師也豎起拂子。僧人不肯認同，到雪峰處舉了前面的話。雪峰禪師問：『你認可他的說法嗎？』僧人說：『不認可。』雪峰禪師說：『你問我，我來告訴你。』僧人問：『佛未出世時如何？』雪峰禪師豎起拂子。又問：『出世后如何？』雪峰禪師放下拂子。僧人禮拜。雪峰禪師便打了他。僧人後來到玄沙處舉了前面的話。玄沙禪師問：『你怎樣理解？』僧人說：『不會理解。』玄沙禪師說：『我給你打個比喻，就像人買了一片園子，東西南北的界限都簽訂了契約，總算完成了。但是中心有一棵樹仍然屬於我。』

雲門偃禪師在兩根豎立的拂子處說：『前頭就是，後頭打不著。』溈山禪師

【English Translation】 English version: Praising the compassionate staff. Why? Because those Chan practitioners who only play with superficial forms are as numerous as hemp and as dense as millet. Chan Master Zhaojue Qin said: 'One person is good at asking questions, and one person is good at answering, like glue and lacquer tightly connected, water and milk blended together.' Let's put these aside for now. Then, how do we meet after breaking the mirror? (Pauses for a long time, claps his hands and says) Understood!

Chan Master Tiantong Jue said: 'In the time of separation and non-separation, the jade weaving machine starts at night; in the time of embellishment and non-embellishment, the golden shuttle is thrown in the dark.' Even if one reaches a state of pure color, one has not yet reached a state of complete stability. Then, where should we meet after breaking the mirror? It's like after the old rabbit in the clear autumn swallows the moonlight, and when the azure dragon in the clear water sheds its bones.

Chan Master Huanglong Zhong said: 'If according to Mu'an's view, what is there to say about the separation and non-separation of chaos, the breaking and non-breaking of the mirror? Even if one comprehends at the place where the dew pillar is pregnant, it is only a cloud embellishing the clear sky.' Do you understand? I will tell you when the void falls to the ground.

The golden rooster pecks open the jade egg, and a phoenix chick flies out. Entering the house, it can let out a long roar, and returning home, it wears gorgeous brocade clothes. (Chan Master Fojian Qin)

Midnight frost congeals, the stars are cold. The long sky is clear of clouds, and the mountain moon sets. Everyone knows that the blue sky is beaten. Who can perceive the azure dragon shedding its bones? The golden phoenix breaks open the jade lock, and the qilin snaps the golden rope. Beyond the distant kalpas, who can restrain it? North, south, east, and west, it transcends everything. (Chan Master Chengtian Zong)

Because a monk asked Chan Master Lingyun: 'What is it like when the Buddha has not yet appeared in the world?' Chan Master Lingyun raised his whisk. The monk then asked: 'What is it like after he appears in the world?' Chan Master Lingyun also raised his whisk. The monk did not agree, and went to Xuefeng to mention the previous conversation. Chan Master Xuefeng asked: 'Do you agree with his statement?' The monk said: 'I do not agree.' Chan Master Xuefeng said: 'You ask me, and I will tell you.' The monk asked: 'What is it like when the Buddha has not yet appeared in the world?' Chan Master Xuefeng raised his whisk. He then asked: 'What is it like after he appears in the world?' Chan Master Xuefeng put down his whisk. The monk bowed. Chan Master Xuefeng then hit him. The monk later went to Xuansha and mentioned the previous conversation. Chan Master Xuansha asked: 'How do you understand it?' The monk said: 'I don't understand.' Chan Master Xuansha said: 'I'll give you an analogy, it's like a person buying a piece of garden, and the boundaries of east, west, north, and south have all been signed in the contract, and it's all done. But there is a tree in the center that still belongs to me.'

Chan Master Yunmen Yan said at the place of the two standing whisks: 'The front is it, the back cannot hit it.' Chan Master Weishan

喆云。者僧一張弓兩隻箭。擬撥亂天下。至玄沙面前。一個伎倆施展不得。何故。鶴有九皋難翥翼。馬無千里謾追風。

靈云因僧問如何是端坐念實相。師曰河裡失錢河裡捷。

河裡失錢河裡捷。拈來天下任縱橫。和云買得南山地。淺種深鋤恣意耕。(佛心才)

靈云因僧問如何是歸根得旨。師曰。早時忘卻。不憶塵生。

家破人亡何所依。無心無褚話求歸。十年忘卻來時路。暫憶此時總不知。(投子青)

靈云問僧甚處去。曰雪峰去。師曰我有一信寄雪峰得么。曰便請。師脫只履拋向面前。僧便去。至雪峰。峰問甚處來。曰靈云。峰曰和尚安否。曰有一信相寄。峰曰在那裡。僧脫只履拋向峰前。峰休去。

溈山秀云。雪峰既不能辨他來信端的。者僧又祇知依模畫㨾鈍置他。靈云忽若當時道。我有一信寄他。僧云請。靈云祇據座。者僧又若為通露。不可大丈夫漢為人馳達。教他一言不措。　白巖符云。者僧與靈云通訊。原封馳上。不敢妄加一字。怎奈雪峰書亦收了。祇是不拆封看。知他雪峰是何心行。

靈云因僧問如何是佛法大意。師曰。驢事未去。馬事到來。

驢事未了馬事來。鐘聲才斷鼓聲催。祖師愛吃和羅飯。北有文殊在五臺。(佛慧泉)

東行不見

【現代漢語翻譯】 現代漢語譯本： 喆云（禪師名號）。有個僧人帶著一張弓和兩支箭，想要撥亂天下。但到了玄沙（禪師名號）面前，一個伎倆都施展不出來。為什麼呢？因為鶴有九皋（深澤）也難以展翅高飛，馬沒有日行千里的能力也只是白白追逐風而已。 靈云（禪師名號）因為有僧人問：『什麼是端坐念實相？』 靈云禪師回答說：『在河裡丟了錢，就在河裡快速地撈回來。』 『在河裡丟了錢，就在河裡快速地撈回來。』 拿來之後，天下任你縱橫馳騁。和云（禪師名號）說：『買得了南山的地，就可以隨意地深種淺鋤，自由耕耘。』（佛心才） 靈云（禪師名號）因為有僧人問：『什麼是歸根得旨？』 靈云禪師回答說：『早就忘記了，不記得塵埃的產生。』 家破人亡，依靠什麼呢？ 無心無掛礙，說什麼迴歸呢？ 十年忘記了來時的路，暫時回憶起來，也完全不知道。（投子青） 靈云（禪師名號）問僧人要去哪裡。僧人回答說：『去雪峰（山名）。』 靈云禪師說：『我有一封信要寄給雪峰，可以嗎？』 僧人回答說：『請便。』 靈云禪師脫下一隻鞋子，扔到僧人面前。僧人就去了。到了雪峰，雪峰問：『從哪裡來？』 僧人回答說：『靈云。』 雪峰問：『和尚安好嗎？』 僧人回答說：『有一封信要寄給您。』 雪峰問：『在哪裡？』 僧人脫下鞋子，扔到雪峰面前。雪峰沉默了。 溈山秀云（禪師名號）說：『雪峰既然不能辨別他來信的真假，這個僧人又只知道依樣畫葫蘆，遲鈍地處理這件事。靈云如果當時說：『我有一封信要寄給他。』 僧人說：『請。』 靈云只管坐在那裡，這個僧人又該如何通報呢？ 不可讓大丈夫為人奔波，卻讓他一句話都說不出來。』 白巖符云（禪師名號）說：『這個僧人與靈云通訊，原封不動地送上，不敢妄加一字。 只是雪峰也收下了信，只是不拆開看，不知道他雪峰是什麼樣的心境。』 靈云（禪師名號）因為有僧人問：『什麼是佛法大意？』 靈云禪師回答說：『驢的事情還沒完，馬的事情又來了。』 驢的事情還沒完，馬的事情又來了。 鐘聲才斷，鼓聲又催。 祖師喜歡吃和羅飯，北邊有文殊菩薩在五臺山。（佛慧泉） 東行不見

【English Translation】 English version: Zhe Yun (Zen master's name). A monk with a bow and two arrows intended to bring order to the world. But in front of Xuansha (Zen master's name), he couldn't display a single trick. Why? Because even if a crane has the deep marshes of Jiugao, it's difficult to spread its wings and fly high; a horse without the ability to travel a thousand miles a day is just vainly chasing the wind. Lingyun (Zen master's name), because a monk asked: 'What is sitting upright and contemplating true reality?' Zen Master Lingyun replied: 'Lose money in the river, quickly retrieve it from the river.' 'Lose money in the river, quickly retrieve it from the river.' Once you have it, you can roam freely throughout the world. Heyun (Zen master's name) said: 'If you buy land in Nanshan, you can plant deeply or shallowly as you please, cultivating freely.' (Buddha's Mind Talent) Lingyun (Zen master's name), because a monk asked: 'What is returning to the root and attaining the essence?' Zen Master Lingyun replied: 'Forgotten long ago, not remembering the arising of dust.' Family broken and people dead, what to rely on? With no mind and no attachments, what is there to say about returning? Having forgotten the road you came from for ten years, even if you recall it temporarily, you don't know it at all. (Touzi Qing) Lingyun (Zen master's name) asked a monk where he was going. The monk replied: 'Going to Xuefeng (mountain name).' Zen Master Lingyun said: 'I have a letter to send to Xuefeng, is that possible?' The monk replied: 'Please do.' Zen Master Lingyun took off one shoe and threw it in front of the monk. The monk then left. Upon arriving at Xuefeng, Xuefeng asked: 'Where do you come from?' The monk replied: 'Lingyun.' Xuefeng asked: 'Is the abbot well?' The monk replied: 'There is a letter to send to you.' Xuefeng asked: 'Where is it?' The monk took off the shoe and threw it in front of Xuefeng. Xuefeng remained silent. Weishan Xiuyun (Zen master's name) said: 'Since Xuefeng couldn't discern the truth of the letter he received, this monk only knew how to imitate clumsily, handling the matter dully. If Lingyun had said at that time: 'I have a letter to send to him,' and the monk said: 'Please do,' and Lingyun had just sat there, how should this monk have reported it? It's unacceptable for a great man to run errands for others, yet leave him unable to say a word.' Baiyan Fu Yun (Zen master's name) said: 'This monk communicated with Lingyun, sending the letter sealed as it was, not daring to add a single word. It's just that Xuefeng also received the letter, but didn't open it to read it, who knows what Xuefeng's state of mind was?' Lingyun (Zen master's name), because a monk asked: 'What is the great meaning of the Buddha-dharma?' Zen Master Lingyun replied: 'The donkey's business is not yet finished, and the horse's business has arrived.' The donkey's business is not yet finished, and the horse's business has arrived. The sound of the bell has just stopped, and the sound of the drum urges on. The Patriarch loves to eat Heluo rice, and to the north is Manjusri Bodhisattva at Mount Wutai. (Buddha Wisdom Spring) Going east, nothing is seen.

西行利。南頭賣賤北賣貴。橫千豎百算河沙。九九翻成八十二。(保寧勇)

松陰行不盡。疏雨下無時。世事幾興廢。山中人未知。(蒙庵聰)

揚州光孝慧覺禪師(趙州諗嗣)

至法眼處。眼問近離甚處。師曰趙州。曰承聞趙州有柏樹子話是否。師曰無。曰。往來皆言有。上座何得道無。師曰先師實無此語。和尚莫謗先師好。眼曰真獅子兒。

徑山杲云。若道有此語。錯過覺鐵㭰若。道無此語。又錯過法眼。若兩邊俱不涉。又錯過趙州。直饒總不恁么。別有透脫一路。入地獄如箭射。　鼓山圭云。覺鐵㭰名不虛得。祇是不曾夢見趙州。　笑巖寶云。法眼當時失卻一隻眼。覺公與么道。也扶趙州不起。　法林音云。逃坑墮塹。

趙州無語幾人知。江北江南見者稀。山寺桃花復何在。相逢空愛白公詩。(大洪遂)

日炙風吹瘦影。孤趙州嘗指倚庭株。升元大小清涼老。未會先師此語無。(正覺逸)

誰道先師無此語。焦尾大蟲元是虎。胡蜂不戀舊時窠。猛將豈在家中死。急著眼。卻回顧。若會截流那下去。匝地清風隨步舉。(慧通旦)

天使何所貴。貴在善對論。不獨君無辱。猶得社稷存。(印如成)

一向瀟湘一向秦。臨岐一句好愁人。自從山水分疆后。作

【現代漢語翻譯】 現代漢語譯本： 西行有利可圖。在南方低價買入，到北方高價賣出。縱橫交錯地計算，如同計算恒河沙粒。九九相乘，結果卻是八十二。（保寧勇）

松樹的陰影似乎永遠走不到盡頭。稀疏的雨點不停地下著。世事經歷了多少興盛和衰敗。山中的人卻一無所知。（蒙庵聰）

揚州光孝慧覺禪師（慧覺禪師，趙州從諗（Zhaozhou Congshen）的弟子）

慧覺禪師去拜訪法眼禪師（Fayan Wenyi）。法眼禪師問：『你最近從哪裡來？』慧覺禪師回答：『趙州（Zhaozhou）。』法眼禪師說：『聽說趙州有『柏樹子』（cypress tree）的話頭，是這樣嗎？』慧覺禪師說：『沒有。』法眼禪師說：『來往的人都說有，你為什麼說沒有？』慧覺禪師說：『我的老師確實沒有說過這樣的話。和尚（指法眼禪師）最好不要誹謗我的老師。』法眼禪師說：『真是獅子之子啊！』

徑山杲（Jingshan Gao）說：『如果說有這句話，就錯過了覺鐵㭰（Juetie Bianruo）；如果說沒有這句話，又錯過了法眼禪師。如果兩邊都不涉及，又錯過了趙州。即使完全不這樣，還有一條透脫的道路，進入地獄也像箭一樣快。』鼓山圭（Gushan Gui）說：『覺鐵㭰的名聲不是白來的，只是不曾夢見趙州。』笑巖寶（Xiaoyan Bao）說：『法眼禪師當時失去了一隻眼睛。覺公這樣說，也扶不起趙州。』法林音（Falin Yin）說：『逃離了坑，又掉進了塹。』

趙州禪師的無語，有幾人能知？江北江南，見到的人很少。山寺的桃花又在哪裡呢？相逢時只空愛白居易的詩。（大洪遂）

太陽炙烤，風吹拂，身影消瘦。孤獨的趙州禪師曾經指著庭院裡的樹。升元、大小清涼寺的老和尚們，還不明白先師有沒有說過這句話。（正覺逸）

誰說先師沒有說過這句話？燒焦尾巴的大蟲原來是老虎。胡蜂不留戀舊時的巢穴。猛將難道會死在家裡嗎？趕緊睜開眼睛，好好回顧。如果領會了截斷水流的道理，那麼所到之處都會有清風相隨。（慧通旦）

天使最可貴的是什麼？可貴的是善於應對辯論。不僅自己沒有受到侮辱，還能保全國家。（印如成）

一會兒在瀟湘，一會兒在秦地。臨別時的一句話，真讓人發愁。自從山水劃定疆界之後，作

【English Translation】 English version: It is profitable to travel west. Buy cheap in the south and sell dear in the north. Calculate horizontally and vertically, like counting the sands of the Ganges. Nine times nine turns into eighty-two. (Baoning Yong)

The shade of the pine trees seems endless. Sparse rain falls incessantly. How many rises and falls have the affairs of the world experienced? The people in the mountains know nothing of it. (Meng'an Cong)

Chan Master Huijue of Guangxiao Temple in Yangzhou (Huijue, a disciple of Zhaozhou Congshen)

Huijue Chan Master visited Chan Master Fayan (Fayan Wenyi). Chan Master Fayan asked, 'Where have you come from recently?' Chan Master Huijue replied, 'Zhaozhou.' Chan Master Fayan said, 'I have heard that Zhaozhou has the saying of 'cypress tree' (baishu zi), is that so?' Chan Master Huijue said, 'No.' Chan Master Fayan said, 'People coming and going all say there is, why do you say there isn't?' Chan Master Huijue said, 'My teacher indeed never said such a thing. Abbot (referring to Fayan Chan Master) should not slander my teacher.' Chan Master Fayan said, 'Truly a lion's son!'

Jingshan Gao said, 'If you say there is this saying, you miss Juetie Bianruo; if you say there is no such saying, you miss Chan Master Fayan. If you don't involve either side, you miss Zhaozhou. Even if it's not like this at all, there is still a way to break through, entering hell is as fast as an arrow.' Gushan Gui said, 'Juetie Bianruo's reputation is not for nothing, just that he never dreamed of Zhaozhou.' Xiaoyan Bao said, 'Chan Master Fayan lost one eye at that time. Even if Master Jue said so, he still couldn't support Zhaozhou.' Falin Yin said, 'Escaping the pit, falling into the ditch.'

How many people know Chan Master Zhaozhou's wordlessness? Few see it north and south of the Yangtze River. Where are the peach blossoms of the mountain temple now? Meeting, they only love Bai Juyi's poems in vain. (Dahong Sui)

The sun scorches, the wind blows, the shadow is thin. The solitary Chan Master Zhaozhou once pointed to the tree in the courtyard. The old monks of Shengyuan, Da and Xiao Qingliang Temples, still don't understand whether the former teacher said this or not. (Zhengjue Yi)

Who says the former teacher didn't say this? The big insect with the burnt tail is originally a tiger. The wasp doesn't long for the old nest. Would a fierce general die at home? Quickly open your eyes and look back carefully. If you understand the principle of cutting off the flow of water, then a clear breeze will follow wherever you go. (Huitong Dan)

What is most valuable about an angel? What is valuable is being good at responding to debates. Not only is one not humiliated, but one can also preserve the country. (Yin Ru Cheng)

Sometimes in Xiaoxiang, sometimes in Qin. A word at parting is truly worrying. Since the mountains and rivers have defined the borders, making

客誰能不問津。(辨商榮)

洪州新興嚴陽尊者(趙州諗嗣)

參趙州。問一物不將來時如何。州曰放下著。師曰。一物不將來。放下個甚麼。州曰。放不下。擔取去。師于言下大悟。

勝果𠁼于初問下著語云。抱贓叫屈。于進語下著語云。苦哉苦哉。　○○香云。趙州就爐打鐵。嚴陽惹禍上身。雖然悟去。也是好事不如無。

一物不將來。兩肩擔不起。言下忽知非。心中無限喜。毒惡既忘懷。蛇虎為知己。光陰幾百年。清風猶未已。(黃龍南)

移高就下縱威權。解脫門開信可憐。不得空王真妙訣。動隨聲色被勾牽。(真凈文)

不妨行細輸先手。自覺心粗愧撞頭。局破腰間柯斧爛。洗清凡骨共仙遊。(天童覺)

劈面呈機不等閑。纖毫盡處重如山。斷腸曲調如親聽。流水悲風不用彈。(涂毒策)

驀就膏肓下一針。當時無處著渾身。呵呵笑入嚴陽去。蛇虎為鄰不可尋。(密庵杰)

地沒硃砂翻赤土。廩無粒米倒礱糠。赤窮自是活不得。又被人來指賊贓。(中峰本)

香飄桂子十分月。雨滴芙蓉一半秋。門外任他時節換。穩將衲被自矇頭。(橫川珙)

餘光雖好日西流。底事區區作馬牛。向道心肝不帶得。來時高掛樹梢頭。(梅翁杲)

【現代漢語翻譯】 現代漢語譯本：誰能不來這裡探尋真理呢？（辨商榮）

洪州新興嚴陽尊者（趙州諗嗣）

參拜趙州禪師。問：『當一物都沒有帶來的時候，該怎麼辦？』趙州禪師說：『放下它。』嚴陽尊者說：『一物都沒有帶來，放下什麼呢？』趙州禪師說：『放不下，那就擔著走吧。』嚴陽尊者在這些話語下大徹大悟。

勝果𠁼于（人名）在最初的提問后評論說：『這是抱著贓物喊冤。』在進一步的對話后評論說：『苦啊，苦啊。』○○香云（人名）評論說：『趙州禪師就像在爐邊打鐵，嚴陽尊者這是自找麻煩。雖然開悟了，但也是好事不如沒有。』

一物不帶來，兩肩也擔不起。言語之下忽然明白真相，心中無限歡喜。惡毒的念頭已經忘記，蛇和老虎都成了知己。光陰流逝幾百年，清風依然吹拂不停。（黃龍南）

移高就下，施展威權。解脫之門打開，真是可憐。如果得不到空王（佛）真正的妙訣，行動就會隨著聲色被勾引牽連。（真凈文）

不妨小心行事，輸掉先手。自覺內心粗疏，慚愧得撞頭。棋局已破，腰間的斧頭也爛了。洗清凡塵俗骨，一同與仙人遨遊。（天童覺）

劈面而來，展現玄機，毫不尋常。細微之處，也重如山。斷腸的曲調，如同親耳聽到。流水悲風，都不用再彈奏。（涂毒策）

突然在病入膏肓之處下一針。當時無處安身。呵呵笑著進入嚴陽（地名），與蛇虎為鄰，不可尋覓。（密庵杰）

地上沒有硃砂，翻開的都是紅土。糧倉里沒有米，倒出的都是礱糠。赤貧本來就活不下去，又被人指責為盜賊。（中峰本）

桂花飄香，正值十分圓滿的月亮。雨滴落在芙蓉上，像是秋天的一半。門外任憑時節變換，安穩地蓋上衲被，自己矇頭大睡。（橫川珙）

夕陽雖然美好，但終究要西沉。到底爲了什麼，要這樣辛勤勞作，像牛馬一樣？常說心肝帶不走，來的時候高高地掛在樹梢頭。（梅翁杲）

【English Translation】 English version: Who could not come here to seek the truth? (Bian Shangrong)

Venerable Yanyang of Xinxing in Hongzhou (Successor of Zhaozhou Shen)

He visited Zen Master Zhaozhou. He asked: 'What should be done when not a single thing is brought?' Zhaozhou said: 'Put it down.' Venerable Yanyang said: 'Not a single thing is brought, what is there to put down?' Zhaozhou said: 'If you can't put it down, then carry it away.' Venerable Yanyang had a great awakening upon hearing these words.

Sheng Guo𠁼yu (person's name) commented after the initial question: 'This is like crying injustice while holding stolen goods.' After further dialogue, he commented: 'Bitter, bitter.' ○○ Xiangyun (person's name) commented: 'Zen Master Zhaozhou is like forging iron at the furnace, Venerable Yanyang is asking for trouble. Although he attained enlightenment, it is still better if it had not happened.'

Not a single thing is brought, the two shoulders cannot bear it. Under the words, suddenly understand the truth, the heart is filled with infinite joy. The poisonous thoughts have been forgotten, snakes and tigers have become friends. Time has passed for hundreds of years, the clear wind still blows without ceasing. (Huanglong Nan)

Moving from high to low, wielding power. The gate of liberation opens, truly pitiable. If you do not obtain the true secret of the Empty King (Buddha), actions will be enticed and entangled by sights and sounds. (Zhenjing Wen)

It doesn't hurt to act carefully, losing the first move. Consciously feeling rough inside, ashamed to bump one's head. The game is broken, the axe at the waist is rotten. Wash away the mundane bones, and travel with the immortals together. (Tiantong Jue)

Presenting the opportunity face to face, not ordinary. At the end of the slightest, it is as heavy as a mountain. The heartbreaking tune, as if heard in person. Flowing water and sad wind, no need to play them anymore. (Tudu Ce)

Suddenly inserting a needle into the incurable disease. At that time, there was nowhere to settle the whole body. Laughing and entering Yanyang (place name), living as neighbors with snakes and tigers, impossible to find. (Mi'an Jie)

The ground has no cinnabar, all that is turned over is red soil. The granary has no rice, all that is poured out is chaff. The extremely poor cannot survive, and are accused of being thieves. (Zhongfeng Ben)

The fragrance of osmanthus drifts, it is the full moon of the tenth month. Raindrops fall on the lotus, like half of autumn. Let the seasons change outside the door, securely cover yourself with the kasaya, and sleep with your head covered. (Hengchuan Gong)

Although the afterglow is good, the sun will eventually set. What is the reason for working so hard, like cattle and horses? It is often said that the heart and liver cannot be taken away, when you came, they were hung high on the treetop. (Mei Weng Gao)

婺州新建禪師(趙州諗嗣)

一生不畜沙彌。有座主曰。和尚年尊何不討個沙彌侍奉。師曰。若有眼瞎耳聾口啞底。為我討一個來。主無對。

石庵琈云。可惜座主有頭無尾。不了人事。致使新建一生受屈。德慶若作座主。待伊恁么道。但云有一個眼不瞎耳不聾口不啞底上座。還要麼。待伊定動。便噓兩聲。看他作么合煞。

杭州多福禪師(趙州諗嗣)

僧問如何是多福一叢竹。師曰一莖兩莖斜。曰學人不會。師曰三莖四莖曲。

一莖兩莖斜。疏影動龍蛇。心疑生暗鬼。眼病見空華。三莖四莖曲。還我一叢竹。時引清風來。落葉填山谷。(無禪才)

漳州浮石禪師(子湖蹤嗣)

上堂。山僧開卜鋪。能斷人貧富。定人生死。時有僧出曰。離卻生死貧富。不落五行。請師直道。師曰金木水火土。

達磨西來惟賣卜。吉兇在汝不由人。箇中祇是依爻斷。豈有人情疏與親。(本覺一)

金木水火土。始終顛倒數。五六下四三。初爻傳白虎。苦苦。卜得此卦一生貧。遠信不來病人死。(懶庵需)

金木水火土。大蟲元是虎。好笑李將軍。藍田空沒羽。(無準范)

日容遠禪師(子湖蹤嗣)

因奯上座參。師撫掌三下曰。猛虎當軒。誰是敵者。奯

【現代漢語翻譯】 現代漢語譯本 婺州新建禪師（趙州諗嗣）： 新建禪師一生不蓄養沙彌（小和尚）。有一位座主（寺院中負責講經的僧人）說：『和尚您年事已高，為何不找個沙彌來侍奉您？』禪師說：『如果能找到一個眼瞎、耳聾、口啞的，就為我找一個來。』座主無言以對。 石庵琈（禪師名）評論說：『可惜這位座主有頭無尾，不通人情世故，以致新建禪師一生受委屈。如果德慶禪師是座主，等他這樣說的時候，就說：有一個眼不瞎、耳不聾、口不啞的上座（資深僧人），您還要嗎？』等他有所反應，就噓兩聲，看他如何應對。』 杭州多福禪師（趙州諗嗣）： 有僧人問：『如何是多福寺的一叢竹子？』禪師說：『一莖兩莖斜。』僧人說：『學人（弟子）不明白。』禪師說：『三莖四莖曲。』 『一莖兩莖斜，疏影動龍蛇。心中疑慮生出暗鬼，眼有疾病看見空花。三莖四莖曲，還我一叢竹。時有清風吹來，落葉填滿山谷。』（無禪才） 漳州浮石禪師（子湖蹤嗣）： 禪師上堂說法：『山僧我開了個卜卦的店舖，能斷定人的貧富，決定人的生死。』當時有個僧人出來說：『離開生死貧富，不落入五行之中，請禪師直說。』禪師說：『金木水火土。』 『達摩（Bodhidharma）西來好像在賣卜，吉兇禍福在於自己不由他人。其中只是依照卦象來判斷，難道還有人情親疏嗎？』（本覺一） 『金木水火土，始終顛倒數。五六下四三，初爻傳白虎。苦苦，卜得此卦一生貧，遠信不來病人死。』（懶庵需） 『金木水火土，大蟲原來是虎。好笑李將軍，藍田空沒羽（箭無功而返）。』（無準范） 日容遠禪師（子湖蹤嗣）： 因為奯（音huo）上座來參拜，禪師拍掌三下說：『猛虎當軒，誰是敵手？』奯（音huo）上座...

【English Translation】 English version Zen Master Xinjian of Wuzhou (Successor of Zhaozhou Congshen): Zen Master Xinjian never kept a Shami (novice monk) throughout his life. A Zuozhu (a senior monk in charge of lecturing) said, 'Venerable Master, you are advanced in years, why not find a Shami to serve you?' The Master said, 'If you can find one who is blind, deaf, and mute, find one for me.' The Zuozhu was speechless. Shi'an Fu commented, 'It's a pity that the Zuozhu had a head but no tail, and didn't understand human affairs, causing Xinjian to suffer injustice his whole life. If Deqing were the Zuozhu, when he said that, he would say: 'There is an Upadhyaya (senior monk) who is not blind, not deaf, and not mute, do you still want him?' Waiting for him to react, he would make two 'hush' sounds, and see how he would respond.' Zen Master Duofu of Hangzhou (Successor of Zhaozhou Congshen): A monk asked, 'What is the clump of bamboo at Duofu Temple?' The Master said, 'One stalk, two stalks, slanting.' The monk said, 'This student doesn't understand.' The Master said, 'Three stalks, four stalks, crooked.' 'One stalk, two stalks, slanting, sparse shadows move like dragons and snakes. Doubts in the heart give rise to dark ghosts, diseased eyes see empty flowers. Three stalks, four stalks, crooked, return to me a clump of bamboo. Sometimes a clear breeze comes, fallen leaves fill the mountain valleys.' (No Zen talent) Zen Master Fushi of Zhangzhou (Successor of Zihu Zong): The Master ascended the Dharma hall and said, 'This mountain monk has opened a divination shop, able to determine people's wealth and poverty, and decide people's life and death.' At that time, a monk came out and said, 'Apart from life, death, wealth, and poverty, not falling into the Five Elements, please Master speak directly.' The Master said, 'Metal, wood, water, fire, earth.' 'Bodhidharma came from the West as if selling divination, good and bad fortune lies within yourself, not determined by others. Within it, it's just relying on the hexagrams to judge, how could there be human feelings of closeness or distance?' (Benjue Yi) 'Metal, wood, water, fire, earth, the numbers are always reversed. Five, six, down to four, three, the initial line transmits the White Tiger. Bitter, bitter, divining this hexagram means a lifetime of poverty, distant news doesn't arrive, the sick person dies.' (Lan'an Xu) 'Metal, wood, water, fire, earth, the big worm is originally a tiger. It's laughable that General Li, in Lantian, emptily lost his feathers (arrow failed to hit the target).' (Wuzhun Fan) Zen Master Riyongyuan (Successor of Zihu Zong): Because Upadhyaya Huo came to visit, the Master clapped his hands three times and said, 'A fierce tiger is in the doorway, who is the enemy?' Upadhyaya Huo...

曰。俊鷂沖天。阿誰捉得。師曰彼此難當。奯曰且休。未斷者公案。師將拄杖舞歸方丈。奯無語。師曰死卻者漢也。

昭覺勤云。力敵勢均不妨好對頭。眼親手便彼此沒便宜。下梢可惜放過。待他舞歸方丈。便好與撫掌三下。拂袖便行。非惟頭尾完全。亦免遭人指注。雖然如是。奯公無語。還可轉側也無。謾言侵早起。更有夜行人。　大溈智云。強中更有強中手。天下元無第一人。還知么。伎倆全無。波旬失途。到者里無你解會處。

興化軍梯山石梯禪師(茱萸嗣)

一日見侍者拓缽赴堂。乃問甚處去。曰赴堂齋去。師曰我豈不知汝赴堂齋去。曰除此外別道個什麼。師曰我祇問汝本分事。曰。和尚若問本分事。某甲實是赴堂齋去。師曰汝不謬為吾侍者。

天童覺云。放過即不可。如今直與扭得鼻頭痛。打得骨頭出始得。免見瞎驢趁大隊。所以道平地上死人無數。透得荊棘林是好手。且道適來者僧透得也未。多虛不如少實。　清化嶾云。入此門來。直須田地穩密。堪受鉗錘。百鍊千敲終始不變。所謂要識真金火里看。石梯肯他。也是羅公照鏡。當時何不與他三十棒。使渠縱遇百味珍饈。也須吐卻始得。

父子相將草里行。星馳電卷迅雷轟。賺他無限英靈漢。錯認鞍橋過一生。(辛庵儔)

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『俊鷂（比喻有才能的人）衝向天空，誰能捉住它？』 石梯禪師回答：『彼此難以匹敵。』 僧人說：『暫且放下，這未斷的公案（懸而未決的問題）。』 石梯禪師拄著禪杖舞動著回到方丈室。僧人無話可說。 石梯禪師說：『這是個死去了的漢子（指沒有開悟的人）。』

昭覺勤云禪師說：『力量相當，氣勢均等，不妨是好對手。眼快手捷，彼此都佔不到便宜。可惜最後放過了機會。等他舞著禪杖回到方丈室，就應該給他三個巴掌，然後拂袖而去。這樣不僅首尾完整，也能避免被人指指點點。』 『雖然如此，奯公（指提問的僧人）無語，難道就不能轉圜了嗎？』 『不要說起得早，還有夜行人（比喻更有能力的人）。』

大溈智云禪師說：『強中更有強中手，天下原本沒有第一人。』 『知道嗎？伎倆全無，波旬（魔王）也會迷路。到了這裡，沒有你理解的地方。』

興化軍梯山石梯禪師（茱萸的嗣法弟子）

有一天，石梯禪師看見侍者拿著缽去齋堂，就問：『去哪裡？』 侍者回答：『去齋堂用齋。』 石梯禪師說：『我難道不知道你去齋堂用齋？』 侍者說：『除了這個，還要說什麼？』 石梯禪師說：『我只是問你本分事（指最根本的事情）。』 侍者說：『和尚如果問本分事，我實在就是去齋堂用齋。』 石梯禪師說：『你沒有辱沒做我的侍者。』

天童覺禪師說：『放過就不可挽回了，現在就應該直接抓住他的鼻子，打得他骨頭都露出來才行，免得像瞎驢一樣追趕大隊。』 『所以說，平地上死人無數，穿透荊棘林才是好手。』 『那麼，剛才那個僧人穿透了嗎？』 『多說不如少做。』

清化嶾禪師說：『進入此門，必須田地穩固，能夠承受鉗錘，經過百鍊千敲始終不變。』 『所謂要識真金火里看。石梯禪師認可他，也像是羅公照鏡（比喻彼此心照不宣）。當時為什麼不給他三十棒，使他即使遇到百味珍饈，也必須吐出來才行。』

父子相將草里行，星馳電卷迅雷轟。賺他無限英靈漢，錯認鞍橋過一生。(辛庵儔)

【English Translation】 English version: A monk asked: 'A swift falcon soars into the sky, who can catch it?' (referring to a person of great talent) The Zen master Shiti replied: 'It's difficult for either side to prevail.' The monk said: 'Let's put it aside for now, this unresolved koan (a question that cannot be answered logically).' Zen master Shiti, leaning on his staff, danced back to his abbot's room. The monk was speechless. Zen master Shiti said: 'This is a dead man (referring to someone who is not enlightened).'

Zen master Zhao Jueqin Yun said: 'Equal in strength and balanced in momentum, it's good to have a worthy opponent. With quick eyes and hands, neither side gains an advantage. It's a pity to let the opportunity pass in the end. When he dances back to his abbot's room with his staff, one should give him three slaps and then leave with a flick of the sleeve. This way, not only is the beginning and end complete, but it also avoids being pointed at by others.' 'Even so, Master Huo (referring to the questioning monk) is speechless, can't it be turned around?' 'Don't say you get up early, there are still night walkers (referring to people with even greater abilities).'

Zen master Da Wei Zhiyun said: 'There is always someone stronger, there is originally no number one in the world.' 'Do you know? With no skills at all, even Mara (the demon king) will get lost. When you get here, there is no place for you to understand.'

Zen Master Shiti of Tishan Mountain in Xinghua Army (a Dharma heir of Zhuyu)

One day, Zen Master Shiti saw the attendant taking a bowl to the dining hall, so he asked: 'Where are you going?' The attendant replied: 'Going to the dining hall for the vegetarian meal.' Zen Master Shiti said: 'Don't I know you're going to the dining hall for the vegetarian meal?' The attendant said: 'Besides this, what else should I say?' Zen Master Shiti said: 'I'm just asking you about your fundamental matter (referring to the most fundamental thing).' The attendant said: 'If the abbot asks about the fundamental matter, I am indeed going to the dining hall for the vegetarian meal.' Zen Master Shiti said: 'You have not disgraced being my attendant.'

Zen Master Tiantong Jue said: 'Once it's let go, it can't be recovered. Now you should directly grab his nose and beat him until his bones are exposed, so as not to be like a blind donkey chasing after the crowd.' 'Therefore, it is said that countless people die on flat ground, and it is a good hand to break through the thorny forest.' 'So, did the monk just now break through?' 'It's better to do less than to say more.'

Zen Master Qinghua Yin said: 'Entering this gate, the field must be stable, able to withstand the tongs and hammers, and remain unchanged after hundreds of refinements and thousands of knocks.' 'The so-called to know true gold, look in the fire. Zen Master Shiti recognized him, also like Luo Gong looking in the mirror (referring to mutual understanding). Why didn't he give him thirty blows at that time, so that even if he encountered delicacies, he would have to spit them out.'

Father and son walk together in the grass, stars streak, lightning flashes, and thunder roars. Deceiving countless heroic men, mistaking the saddle bridge for a lifetime. (Xin An Chou)

筠州末山尼瞭然禪師(歸宗常下高安愚嗣)

因灌溪問如何是末山。師曰不露頂。曰如何是末山主。師曰非男女相。溪乃喝曰何不變去。師曰。不是神。不是鬼。變個甚麼。溪於是伏膺。作園頭三年。

昭覺勤云。或有人問山僧。如何是末山。一望不見。如何是末山主。可與佛祖為師。何不變去。上座自變。擬議不來。劈脊便棒。且道末山是蔣山是。當機無向背。擬議隔千山。法林音云。灌溪若在。也好伏膺三年。　天童覺云。非男女之相。出有無之量。透萬機之前。超三界之上。窮而通。簡而當。松含風而夜寒。溪帶雨而春漲。　靈隱禮云。末山弄假像真。尋常得此便。灌溪酬本及末。一飽忘百饑。乃至漚麻句下倒轉成禠。劈箭鋒前誰當嚙鏃。要識末山落處么。大鵬欲展摩霄翅。誰顧奔騰六合云。

非男女相獨閑閑。正體堂堂孰可攀。一句不傳千聖眼。九天風靜月彎彎。(自得暉)

非男女相末山主。今古堂堂常獨露。常獨露兮見也么。清聲籍籍播寰宇。(月林觀)

襄州關南道吾禪師(鹽官安下關南常嗣)

因趙州來。乃先著豹皮裈。執吉獠棒。于山門外翹一足候。才見州來便高聲唱喏而立。州曰小心祇候著。師又唱喏一聲而去。

鳳山啟云。大小關南無端

【現代漢語翻譯】 現代漢語譯本：

筠州末山尼瞭然禪師（歸宗常的弟子高安愚的嗣法者）

因為灌溪問：『如何是末山？』禪師說：『不露頂。』灌溪問：『如何是末山主？』禪師說：『非男女相。』灌溪於是呵斥道：『何不變去？』禪師說：『不是神，不是鬼，變個甚麼？』灌溪於是信服，在末山當園頭三年。

昭覺勤云禪師說：『如果有人問我，如何是末山？』（答：）『一望不見。』『如何是末山主？』（答：）『可與佛祖為師。』『何不變去？』（答：）『上座自變。』擬議不來，劈脊便棒。且道末山是蔣山是？當機無向背，擬議隔千山。』法林音云禪師說：『灌溪若在，也好伏膺三年。』天童覺云禪師說：『非男女之相，出有無之量，透萬機之前，超三界之上。窮而通，簡而當。松含風而夜寒，溪帶雨而春漲。』靈隱禮云禪師說：『末山弄假像真，尋常得此便。灌溪酬本及末，一飽忘百饑。乃至漚麻句下倒轉成禠，劈箭鋒前誰當嚙鏃。要識末山落處么？大鵬欲展摩霄翅，誰顧奔騰六合云。』

『非男女相獨閑閑，正體堂堂孰可攀。一句不傳千聖眼，九天風靜月彎彎。』（自得暉禪師）

『非男女相末山主，今古堂堂常獨露。常獨露兮見也么？清聲籍籍播寰宇。』（月林觀禪師）

襄州關南道吾禪師（鹽官安的弟子關南常的嗣法者）

因為趙州來訪，（道吾禪師）乃先穿著豹皮褲，拿著吉獠棒，在山門外翹起一隻腳等候。才看見趙州來，便高聲唱喏而立。趙州說：『小心祇候著。』禪師又唱喏一聲而去。

鳳山啟云禪師說：『大小關南無端。』

【English Translation】 English version:

Zen Master Liaoran of Moshan Nunnery in Yunzhou (Successor of Gaoan Yu, a disciple of Guizong Chang)

Because Guanxi asked: 'What is Moshan?' The Master said: 'Not showing the crown of the head.' Guanxi asked: 'What is the master of Moshan?' The Master said: 'Neither male nor female.' Guanxi then shouted: 'Why not transform?' The Master said: 'Not a god, not a ghost, what to transform into?' Guanxi was then convinced and worked as a gardener at Moshan for three years.

Zen Master Qinyun of Zhaojue said: 'If someone asks this mountain monk, 'What is Moshan?'' (Answer:) 'Out of sight.' 'What is the master of Moshan?' (Answer:) 'Worthy to take the Buddhas and Patriarchs as teachers.' 'Why not transform?' (Answer:) 'You transform yourself.' No room for deliberation, a staff across the back. Tell me, is Moshan Jiangshan? When the moment arrives, there is no turning back; deliberation separates you by a thousand mountains.' Zen Master Falinyin said: 'If Guanxi were here, it would be good to submit for three years.' Zen Master Juewu of Tiantong said: 'Neither male nor female, beyond the measure of existence and non-existence, penetrating before myriad opportunities, transcending above the three realms. Exhausted yet flowing, simple yet appropriate. Pine trees contain wind and the night is cold; streams carry rain and the spring swells.' Zen Master Lingyinli said: 'Moshan plays with the false to resemble the true, usually obtaining this advantage. Guanxi repays the root and the branch, one full meal forgets a hundred hungers. Even under the hemp-soaking phrase, turning upside down becomes stripping. Before the tip of the arrow, who dares to bite the arrowhead? Do you want to know where Moshan lands? The roc wants to spread its wings to touch the sky; who cares about the clouds galloping across the universe?'

'Neither male nor female, alone and leisurely; the true body is dignified, who can reach it? A single phrase not transmitted to the eyes of a thousand sages; the nine heavens are still, and the moon is curved.' (Zen Master Zidehui)

'Neither male nor female, the master of Moshan; ancient and modern, dignified and always uniquely revealed. Always uniquely revealed, have you seen it? The clear voice spreads far and wide throughout the universe.' (Zen Master Yuelin Guan)

Zen Master Daowu of Guannan in Xiangzhou (Successor of Guannan Chang, a disciple of Yanguan An)

Because Zhaozhou came to visit, (Daowu Zen Master) first wore leopard-skin trousers, held a Jiliao staff, and waited outside the mountain gate with one foot raised. As soon as he saw Zhaozhou coming, he loudly greeted him and stood there. Zhaozhou said: 'Be careful in your service.' The Master greeted him again and left.

Zen Master Fengshanqi said: 'Great and small Guannan, for no reason.'

向人納敗闕。雖然。還知趙州出不得他圈圚么。梁山泊里稱豪傑。看來都是不良人。

一吹無孔笛。一撫沒絃琴。一曲兩曲無人會。雨過夜塘秋水深。(潛庵光)

道吾作舞。一曲無譜。若將耳聞。未敢相許。(野庵璇)

關南或執木劍肩上作舞。僧問手中劍甚處得來。師遂擲于地。僧卻置師手中。師曰甚處得來。僧無對。師曰容汝三日下取一轉語。僧亦無對。師乃置劍肩上作舞曰恁么始得。

云峰悅云。邪法難扶。　龍池傳云。元來木劍也好殺人。者僧曾遭道吾一劍。豈止三日。直至而今未見伊黈氣。若是作家師僧。才見伊擲劍在地。便拈起置肩上作舞一出。待伊問你者劍從何處得。來但擲于地擺手便行。

關南因僧問。如何是和尚家風。師下禪床作女人拜曰。謝子遠來。無可祇待。

驪龍海臥瑞雲高。四望歸宗萬派潮。木人來問西宮事。回惠東園一顆桃。(投子青)

歲稔時清禮義多。相逢陪酒又陪歌。當筵不解開懷飲。奈此一天風月何。(東叟穎)

名園爛熳百花香。杜宇聲催燕語狂。萬斛韶光藏不住。卻憐罕遇賦春郎。(青門林)

婺州金華俱胝禪師(大梅常下天龍嗣)

初住庵時。有尼頂笠𢹂錫繞師三匝曰。道得即下笠子。如是三問。師皆

【現代漢語翻譯】 現代漢語譯本： 向人認輸道歉。即使如此。還知道趙州（Zhaozhou，禪師名）也無法擺脫他的圈套嗎？梁山泊（Liangshanbo，水滸傳中的聚集地）里被稱為豪傑的人，看來都是些不務正業的人。 一吹沒有孔的笛子，一撫沒有弦的琴。一曲兩曲無人能理解，雨後的夜晚，池塘秋水深沉。（潛庵光，Qian'an Guang，人名） 道吾（Daowu，禪師名）起舞，一曲沒有樂譜。如果用耳朵去聽，我不敢茍同。（野庵璇，Ye'an Xuan，人名） 關南（Guannan，地名）有時拿著木劍在肩上跳舞。有僧人問：『手中的劍從哪裡得來？』關南禪師就將劍扔在地上。僧人又將劍放在禪師手中。禪師說：『從哪裡得來？』僧人無言以對。禪師說：『容你三天時間去找一句轉語。』僧人仍然無言以對。禪師於是將劍放在肩上跳舞說：『這樣才可以。』 云峰悅（Yunfeng Yue，禪師名）說：『邪法難以扶持。』龍池傳（Longchi Chuan，禪師名）說：『原來木劍也可以殺人。』這個僧人曾經遭到道吾禪師的一劍，豈止三天，直到現在還沒看到他醒悟。如果是真正的禪師，一見到他扔劍在地，就應該撿起來放在肩上跳舞，等他問你這劍從哪裡得來，就直接扔在地上，擺手離開。 關南禪師因為有僧人問：『如何是和尚的家風？』禪師就下禪床，像女人一樣行禮說：『感謝你遠道而來，沒有什麼可以招待你的。』 驪龍（Lilong，神獸名）在海中潛臥，祥雲高昇。四面八方都歸於宗源，萬千支流匯成潮水。木人來問西宮（Xigong，地名）的事情，回贈他東園（Dongyuan，地名）里的一顆桃子。（投子青，Touzi Qing，人名） 年成豐收，社會清明，禮儀繁多。相逢時一起喝酒又一起唱歌。如果當著酒席不能敞開胸懷暢飲，這美好的風月之夜又該如何消遣呢？（東叟穎，Dongsou Ying，人名） 名貴的園林里，各種鮮花爛漫芬芳。杜鵑鳥的叫聲催促著，燕子的鳴叫也顯得瘋狂。這萬斛美好的春光藏也藏不住，可惜很少遇到能寫出春天美好詩句的人。（青門林，Qingmen Lin，人名） 婺州（Wuzhou，地名）金華（Jinhua，地名）俱胝禪師（Juzhi，禪師名，大梅常（Damei Chang）的弟子，天龍（Tianlong）的後代） 剛開始住在庵里的時候，有個尼姑頭頂斗笠，拿著錫杖繞著禪師轉了三圈說：『說得出來，我就放下斗笠。』這樣問了三次，禪師都無言以對。

【English Translation】 English version: Admitting defeat and apologizing to others. Even so. Does he still know that Zhaozhou (Zhaozhou, name of a Zen master) cannot escape his trap? Those who are called heroes in Liangshanbo (Liangshanbo, gathering place in the Water Margin) all seem to be idlers. Blowing a flute without holes, stroking a zither without strings. No one can understand one or two tunes, and the autumn water in the pond is deep after the rain. (Qian'an Guang, name of a person) Daowu (Daowu, name of a Zen master) dances, a song without a score. If you listen with your ears, I dare not agree. (Ye'an Xuan, name of a person) Guannan (Guannan, place name) sometimes holds a wooden sword and dances on his shoulders. A monk asked: 'Where did the sword in your hand come from?' Guannan Zen master threw the sword on the ground. The monk put the sword in the Zen master's hand again. The Zen master said: 'Where did it come from?' The monk was speechless. The Zen master said: 'I will give you three days to find a turning word.' The monk was still speechless. The Zen master then put the sword on his shoulder and danced, saying: 'This is how it should be.' Yunfeng Yue (Yunfeng Yue, name of a Zen master) said: 'It is difficult to support evil laws.' Longchi Chuan (Longchi Chuan, name of a Zen master) said: 'It turns out that wooden swords can also kill people.' This monk was once hit by Daowu Zen master's sword, not just for three days, but he has not seen him wake up until now. If he is a real Zen master, as soon as he sees him throwing the sword on the ground, he should pick it up and put it on his shoulder to dance, and when he asks you where the sword came from, he should just throw it on the ground and wave his hand to leave. Guannan Zen master asked a monk: 'What is the family style of the monk?' The Zen master got off the Zen bed and bowed like a woman, saying: 'Thank you for coming from afar, I have nothing to entertain you with.' Lilong (Lilong, name of a mythical beast) lies dormant in the sea, and auspicious clouds rise high. All directions return to the source, and thousands of tributaries converge into a tide. A wooden man came to ask about the affairs of Xigong (Xigong, place name), and returned a peach from Dongyuan (Dongyuan, place name). (Touzi Qing, name of a person) The year is abundant, the society is clear, and there are many rituals. When we meet, we drink and sing together. If we can't open our hearts and drink freely at the banquet, how can we spend this beautiful moonlit night? (Dongsou Ying, name of a person) In the famous garden, all kinds of flowers are blooming and fragrant. The call of the cuckoo urges, and the chirping of the swallows also seems crazy. This myriad of beautiful spring scenery cannot be hidden, but it is a pity that there are few people who can write beautiful poems about spring. (Qingmen Lin, name of a person) Zen Master Juzhi (Juzhi, name of a Zen master, disciple of Damei Chang, descendant of Tianlong) of Jinhua (Jinhua, place name), Wuzhou (Wuzhou, place name) When he first lived in the hermitage, a nun wearing a bamboo hat and holding a tin staff circled the Zen master three times and said: 'If you can say it, I will take off my hat.' She asked this three times, and the Zen master was speechless.

無對。尼便去。師曰。日勢稍晚。何不且住。尼曰道得即住。師又無對。逾旬。天龍至。師陳前事。龍豎一指示之。師大悟。凡有參扣惟豎一指。示眾曰。吾得天龍一指禪。一生受用不盡。

玄沙備云。我當時若見。拗折指頭。　長慶棱代云。美食不中飽人餐。　曹山章云。俱胝承當處鹵莽。祇認得一機一境。一等是拍手撫掌。是他西園奇怪。　報慈遂徴云。且道俱胝還悟也未。若悟。為甚麼承當處莽鹵。若不悟。又道用一指頭禪不盡。且道曹山意作么生。　云居錫云。祇如玄沙與么道。是肯伊不肯伊。　徑山杲舉瑘玡頌。俱胝一指報君知。朝生鷂子撲天飛。若無舉鼎㧞山力。千里烏騅不易騎。乃云。俱胝不得瑯玡為伊出氣。幾乎埋沒。妙喜隨後也有個註腳。俱胝一指頭。吃飯飽方休。腰纏十萬貫。騎鶴上揚州。　靈隱岳雲。且道如何是一指禪。乃豎拂子云。見么。若也見得。可與俱胝把手共行。脫或未然。不免重說偈言。一著高一著。一步闊一步。坐斷佛祖關。迷卻來時路。　平陽忞云。瑯玡妙喜祇顧盤中喝彩。不解馬上奪標。諸人要知者一指落處分明么。更聽山翁念個真言補闕。一指頭禪誰不有。靈樞妙轉在天龍。巨靈抬手無多子。分破華山千萬重。

對揚深愛老俱胝。宇宙空來更有誰。曾向滄溟下

【現代漢語翻譯】 現代漢語譯本： 無對（無法回答）。尼姑便離開了。俱胝禪師說：『天色已晚，為何不住下？』尼姑說：『說得對，我就住下。』俱胝禪師仍然無法回答。十多天後，天龍禪師來了，俱胝禪師陳述了之前的事情。天龍禪師豎起一指給他看，俱胝禪師因此大悟。凡有人來參禪請教，俱胝禪師都只是豎起一指。他告訴大眾說：『我得到了天龍禪師的一指禪，一生都受用不盡。』

玄沙備禪師說：『我當時如果見到，就拗斷他的指頭。』長慶棱禪師代他說：『美食不適合已經吃飽的人享用。』曹山章禪師說：『俱胝禪師承當之處太草率，只認識到一種機鋒一種境界，同樣是拍手撫掌，是他西園禪師覺得奇怪。』報慈遂禪師問道：『那麼說俱胝禪師到底悟了沒有？如果悟了，為什麼承當之處如此草率？如果沒悟，又說用一指頭禪用不盡。那麼曹山禪師的意思是什麼呢？』云居錫禪師說：『就像玄沙禪師這樣說，是肯定他還是否定他呢？』徑山杲禪師引用瑯玡禪師的頌：『俱胝一指報君知，朝生鷂子撲天飛。若無舉鼎拔山力，千里烏騅不易騎。』於是說：『俱胝禪師沒有瑯玡禪師為他出氣，幾乎被埋沒了。妙喜禪師隨後也有個註腳：俱胝一指頭，吃飯飽方休。腰纏十萬貫，騎鶴上揚州。』靈隱岳禪師說：『那麼什麼是俱胝禪師的一指禪呢？』於是豎起拂塵說：『看見了嗎？如果看見了，可以與俱胝禪師攜手同行。如果還沒看見，不免再說一偈：一著高一著，一步闊一步，坐斷佛祖關，迷卻來時路。』平陽忞禪師說：『瑯玡禪師和妙喜禪師只顧在盤中喝彩，不明白在馬背上奪標。各位想知道這一指落在何處才分明嗎？再聽山翁念個真言補闕：一指頭禪誰沒有？靈樞妙轉在天龍。巨靈抬手無多子，分破華山千萬重。』

對揚禪師深深喜愛老俱胝禪師，宇宙空曠還有誰能相比？曾經向滄溟之下...

【English Translation】 English version: Without response. The nun then left. The Master said, 'The day is getting late, why not stay?' The nun said, 'If you can speak the Tao, I will stay.' The Master again had no response. More than ten days later, Tianlong (Heavenly Dragon) arrived. The Master recounted the previous event. Long (Tianlong) raised a finger to show him. The Master had a great awakening. Whenever someone came to inquire, he would only raise one finger. He told the assembly, 'I have obtained Tianlong's One-Finger Zen, which I can use endlessly throughout my life.'

Xuan Sha Bei (Mysterious Sand Prepared) said, 'If I had seen it at that time, I would have broken his finger.' Changqing Leng (Evergreen Ridge) said on his behalf, 'Delicious food is not for those who are already full.' Caoshan Zhang (Cao Mountain Chapter) said, 'Juzhi's (Koti, meaning 'hundreds of millions') acceptance was reckless, only recognizing one opportunity and one state. The same as clapping and applauding, it is strange to his Xiyuan (West Garden).' Bao Ci Sui (Gratitude Compassion Sui) asked, 'Then did Juzhi awaken or not? If he awakened, why was his acceptance so reckless? If he did not awaken, then why did he say that the One-Finger Zen is inexhaustible? What does Caoshan mean?' Yunju Xi (Cloud Dwelling Tin) said, 'Like Xuan Sha said, is he affirming him or denying him?' Jingshan Gao (Path Mountain Gao) quoted Langya's (Eminent Cliff) verse: 'Juzhi's one finger tells you, the newly born hawk soars into the sky. Without the strength to lift a tripod and uproot a mountain, it is not easy to ride a thousand-mile black horse.' Then he said, 'Juzhi did not have Langya to speak for him, and was almost buried. Miaoxi (Wonderful Joy) also had a commentary afterward: Juzhi's one finger, only stops when the meal is finished. With ten thousand strings of cash around his waist, he rides a crane to Yangzhou.' Lingyin Yue (Soul Hermitage Yue) said, 'Then what is Juzhi's One-Finger Zen?' Then he raised his whisk and said, 'Do you see it? If you see it, you can walk hand in hand with Juzhi. If you have not seen it, I must repeat a verse: One move higher than the last, one step wider than the last, blocking the gate of Buddhas and Patriarchs, losing the way back.' Pingyang Min (Level Sun Min) said, 'Langya and Miaoxi only care about cheering in the plate, not understanding how to seize the prize on horseback. Do you all want to know where this one finger falls clearly? Listen to the old man recite a mantra to make up for the deficiency: Who doesn't have One-Finger Zen? The wonderful pivot lies in Tianlong. The giant spirit raises his hand with few moves, splitting Mount Hua into millions of layers.'

Duiyang (Facing Sun) deeply loves old Juzhi, in the empty universe, who else can compare? Once towards the depths of the Cangming (Blue Sea)...

浮木。夜濤相共接盲龜。(翠峰顯)

頓悟天龍一指頭。河沙佛祖便同儔。饒他鹙子懸河辯。百億須彌一芥收。(旻古佛)

俱胝老子指頭禪。二十年來用不殘。信有道人方外術。了無俗物眼前看。所得甚簡。施設彌寬。大千剎海飲毫端。麟龍無限落誰手。珍重。任公把釣竿。(天童覺)

席簾蓬戶在門頭。誰謂邨居院落幽。雨散雲收山嶽露。珊瑚枝上掛金鉤。(惠昭預)

佳人睡起懶梳頭。把得金釵插便休。大抵還他肌骨好。不搽紅紛也風流。(報恩演)

八幅羅裙蘸地拖。雙睛點就賽嫦娥。時將紈扇人前掩。一種風流消不多。(六愚哲)

翠擁春旗夾畫䦨。煙籠曉霧不勝寒。一株婀娜臨官道。多少行人駐馬看。(俍亭挺)

飛霆擊火出南天。鐵勒驕心馬上懸。不有控弦三十萬。龍門何處定天山。(紫嶠𣹩)

俱胝有一童子。每見人問事亦豎指。師一日潛袖刀。問童曰聞你會佛法是否。曰是。師曰如何是佛。童豎指。師以刀斷其指。童叫喚走出。師召童子。童回首。師曰如何是佛。童舉手不見指。忽然大悟。

清波格云。俱胝得天龍一指。一生擔板不了。及至童子豎指。卻又與伊截斷。當時何不自截其指。免致擔板一生。

俱胝一指頭。一毛㧞九牛

【現代漢語翻譯】 現代漢語譯本 浮木漂流，與夜晚的波濤一同迎接盲龜。（翠峰顯）

頓悟天龍禪師的一指，河沙（恒河沙子，比喻極多）般的佛祖便與自己同等。任憑鹙子（舍利弗，以辯才著稱）口若懸河地辯論，百億須彌山（佛教中的山名，極高大）也能在一芥子中容納。（旻古佛）

俱胝（僧人名）老和尚的一指禪，二十年來用之不竭。相信有得道之人在世俗之外有其獨特的法術，眼中已無世俗之物。所得的道理極其簡明，施展起來卻極其寬廣。大千世界如同剎海（無邊無際的海洋）般廣大，也能在毫端（毛筆尖）上飲盡。無數的麒麟和龍，最終會落在誰的手中呢？珍重啊，任公（比喻有才能的人）拿著釣竿。（天童覺）

用竹蓆和簡陋的門戶遮掩著門面，誰說這鄉村的居所不幽靜呢？雨過天晴，雲霧消散，山嶽顯露出來，如同珊瑚枝上掛著金鉤。（惠昭預）

美麗的女子睡醒后懶得梳頭，隨便把金釵插上就算了。大抵是因為她天生麗質，即使不塗脂抹粉也風姿綽約。（報恩演）

拖著八幅羅裙在地上，雙眼明亮得就像嫦娥。時常用紈扇遮掩面容，那份風流真是難以消受。（六愚哲）

翠綠的樹木簇擁著春天的旗幟，夾在彩繪的欄桿之間。煙霧籠罩著清晨的霧氣，讓人感到寒冷。一株婀娜多姿的樹木生長在官道旁，引得許多行人駐足觀看。（俍亭挺）

閃電從南方天空擊出火花，鐵勒（古代民族名）的驕橫之心懸在馬背上。如果沒有控制弓箭的三十萬大軍，龍門（山名）又在哪裡安定天山（山名）呢？（紫嶠𣹩）

俱胝禪師有一個童子，每次見到有人問佛法，也豎起一指。俱胝禪師有一天偷偷地藏了一把刀，問童子說：『聽說你會佛法，是嗎？』童子回答說：『是的。』禪師問：『如何是佛？』童子豎起一指。禪師用刀砍斷了他的手指。童子叫喊著跑了出去。禪師叫住童子，童子回頭。禪師說：『如何是佛？』童子舉起手，卻看不到手指，忽然大悟。

清波禪師評論說：俱胝禪師得到天龍禪師的一指，一生都揹負著這個『擔板』（比喻固執）。等到童子豎起一指，卻又被他砍斷。當時為什麼不自己砍斷自己的手指，免得一生揹負著這個『擔板』呢？

俱胝禪師的一指頭，一毛拔九牛（比喻極難）。

【English Translation】 English version A piece of driftwood, together with the night waves, welcomes the blind turtle. (Cuifeng Xian)

Sudden enlightenment of Tianlong's (name of a monk) one finger, Buddhas as numerous as the sands of the Ganges become equal to oneself. Let Shariozi (Sariputra, known for his eloquence) argue with eloquence, a hundred billion Mount Sumerus (a high mountain in Buddhism) can be contained in a mustard seed. (Min Gufo)

Old master Juzhi's (name of a monk) one-finger Zen, has been used for twenty years without depletion. Believe that there are Taoists who have unique skills beyond the mundane world, and see nothing mundane before their eyes. What is gained is extremely simple, but what is applied is extremely broad. The vast world, like a sea of kalpas (an immeasurably long period of time), can be drunk up at the tip of a writing brush. Countless Qilin (mythical Chinese unicorn) and dragons, into whose hands will they ultimately fall? Cherish it, Ren Gong (a metaphor for talented people) holds the fishing rod. (Tiantong Jue)

A bamboo mat and a humble door are at the entrance, who says that this rural residence is not secluded? After the rain clears and the clouds dissipate, the mountains are revealed, like golden hooks hanging on coral branches. (Hui Zhao Yu)

A beautiful woman wakes up and is too lazy to comb her hair, she simply puts on a hairpin. Mostly because she is naturally beautiful, even without makeup, she is still charming. (Baoen Yan)

Dragging an eight-panel skirt on the ground, her bright eyes are like Chang'e (the moon goddess). She often covers her face with a silk fan, and that kind of charm is truly irresistible. (Liu Yu Zhe)

Green trees surround the spring flag, sandwiched between painted railings. The mist envelops the morning fog, making people feel cold. A graceful tree grows beside the official road, attracting many passersby to stop and watch. (Liang Ting Ting)

Lightning strikes fire from the southern sky, the arrogance of the Tiele (an ancient ethnic group) hangs on horseback. Without 300,000 troops controlling bows and arrows, where would Longmen (a mountain name) stabilize Tianshan (a mountain name)? (Zijiao Wei)

Juzhi (name of a monk) had a young boy, who would also raise one finger whenever he saw someone asking about Buddhism. One day, Juzhi secretly hid a knife and asked the boy, 'I heard you know Buddhism, is that so?' The boy replied, 'Yes.' The master asked, 'What is Buddha?' The boy raised one finger. The master cut off his finger with the knife. The boy cried out and ran away. The master called the boy back, and the boy turned around. The master said, 'What is Buddha?' The boy raised his hand, but could not see his finger, and suddenly attained great enlightenment.

Qingbo commented: Juzhi obtained Tianlong's one finger, and carried this 'burden' (metaphor for stubbornness) for his whole life. When the boy raised one finger, he cut it off. Why didn't he cut off his own finger at that time, so as to avoid carrying this 'burden' for his whole life?

Juzhi's one finger, pulling nine oxen with one hair (metaphor for extremely difficult).

。華岳連天碧。黃河徹底流。截卻指。忽回眸。青箬笠前無限事。綠蓑衣底一時休。(山堂淳)

俱胝鈍置老天龍。利刃單提勘小童。巨靈抬手無多子。分破華山千萬重。(無門開)

宗鑒法林卷二十四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十五

集云堂　編

大鑒下六世

魏府興化存獎禪師(臨濟玄嗣)

在三聖為首座。常曰我向南方行腳一遭。拄杖頭不曾撥著一個會佛法底人。大覺聞舉曰。作么生得風吹到大覺門裡。師後到大覺為院主。一日覺喚院主。我聞你向南方行腳一遭。拄杖頭上未會撥著一個會佛法底。你憑個甚麼道理。師便喝。覺便打。師又喝。覺又打。師來日從法堂過。覺曰我直下疑你昨日者兩喝。師又喝。覺又打。師再喝。覺又打。師曰。存獎於三聖師兄處學個賓主句。總被師兄折倒了也。愿與存獎個安樂法門。覺曰。者瞎漢來者里納敗闕。脫下衲衣痛與一頓。師于言下薦得臨濟先師在黃檗吃棒底道理。師后開堂日拈香曰。此一炷香本為三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師。

瑯玡覺云。且道因甚承嗣臨濟。良久云。路逢劍客須呈劍。不是詩人莫獻詩。理安問云。且道是

【現代漢語翻譯】 現代漢語譯本：

華山高聳入雲，一片碧綠，黃河奔騰不息，徹底地流淌著。截斷手指，忽然間回頭一望。在青箬笠下，有無限的世事，在綠蓑衣里，一切都暫時停歇。

俱胝和尚（Kutee，人名）遲鈍地對待老天龍（指有經驗的禪師），卻用鋒利的刀刃單獨考驗小童（指初學者）。巨靈神抬手也無濟於事，只能將華山劈開千萬重。

《宗鑒法林》卷二十四 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷二十五

集云堂 編

大鑒慧能（Dajian Huineng，禪宗六祖）下六世

魏府興化存獎禪師（Weifu Xinghua Cunjiang，禪師名，臨濟義玄（Linji Yixuan）的後代）

存獎禪師在三聖院（Sansheng Yuan，寺院名）擔任首座時，常說：『我向南方行腳一遭，拄杖頭上不曾碰到一個懂得佛法的人。』大覺禪師（Dajue Chanshi，禪師名）聽了，問道：『怎麼會風把你吹到大覺門裡來了？』存獎禪師後來到大覺禪師處擔任院主。一日，大覺禪師叫院主來，說：『我聽說你向南方行腳一遭，拄杖頭上沒碰到一個懂得佛法的人，你憑的是什麼道理？』存獎禪師便喝了一聲。大覺禪師便打了他。存獎禪師又喝了一聲，大覺禪師又打了他。存獎禪師第二天從法堂經過，大覺禪師說：『我一直懷疑你昨天的那兩聲喝。』存獎禪師又喝了一聲，大覺禪師又打了他。存獎禪師說：『存獎在三聖師兄處學了個賓主句，總被師兄折倒了。愿師兄賜予存獎一個安樂法門。』大覺禪師說：『你這瞎漢，到這裡來認輸。脫下你的衲衣，痛打一頓。』存獎禪師在言下領悟了臨濟義玄先師在黃檗希運（Huangbo Xiyun）處捱打的道理。存獎禪師後來開堂說法時，拈香說道：『這一炷香本為三聖師兄而設，三聖師兄對我太孤僻；本為大覺師兄而設，大覺師兄對我太疏遠。不如供養臨濟義玄先師。』

瑯玡覺禪師（Langya Jue Chanshi，禪師名）說：『且說他因何承嗣臨濟？』良久，說：『路逢劍客須呈劍，不是詩人莫獻詩。』理安（Li'an，地名）問道：『且說這是 English version:

Hua Mountain connects to the sky, all green and lush; the Yellow River flows thoroughly and ceaselessly. Cutting off a finger, suddenly turning the head. Beneath the green bamboo hat, there are endless worldly affairs; under the green raincoat, everything is temporarily at rest.

Kutee (Kutee, a name) dealt dully with the old dragon (referring to experienced Chan masters), yet used a sharp blade to examine the young child (referring to beginners) alone. Even the giant spirit raising his hand is of little help, only able to split Hua Mountain into thousands of layers.

Zongjian Falin, Volume 24 Wan Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 25

Compiled by Jiyun Hall

The Sixth Generation After Dajian (Dajian Huineng, the Sixth Patriarch of Chan Buddhism)

Chan Master Cunjiang of Xinghua in Weifu (Weifu Xinghua Cunjiang, a Chan master's name, a descendant of Linji Yixuan)

When Chan Master Cunjiang was the head seat in Sansheng Monastery (Sansheng Yuan, monastery name), he often said: 'I traveled to the South, and my staff never bumped into anyone who understood the Dharma.' Chan Master Dajue (Dajue Chanshi, a Chan master's name) heard this and asked: 'How did the wind blow you into Dajue's gate?' Later, Chan Master Cunjiang became the abbot at Chan Master Dajue's place. One day, Chan Master Dajue called the abbot and said: 'I heard that you traveled to the South, and your staff didn't bump into anyone who understood the Dharma. What principle do you rely on?' Chan Master Cunjiang then shouted '喝 (He)!'. Chan Master Dajue then hit him. Chan Master Cunjiang shouted again, and Chan Master Dajue hit him again. The next day, Chan Master Cunjiang passed by the Dharma Hall, and Chan Master Dajue said: 'I have been doubting those two shouts of yours yesterday.' Chan Master Cunjiang shouted again, and Chan Master Dajue hit him again. Chan Master Cunjiang said: 'Cunjiang learned a guest-host phrase from my fellow disciple Sansheng, but it was always overturned by my fellow disciple. I wish my fellow disciple would grant Cunjiang a peaceful and happy Dharma gate.' Chan Master Dajue said: 'You blind man, coming here to admit defeat. Take off your kasaya and give you a good beating.' Chan Master Cunjiang then understood the principle of how the former master Linji Yixuan was beaten at Huangbo Xiyun's place. Later, when Chan Master Cunjiang opened the Dharma Hall to preach, he lit incense and said: 'This stick of incense is originally for my fellow disciple Sansheng, but Sansheng is too aloof from me; it is originally for my fellow disciple Dajue, but Dajue is too distant from me. It is better to offer it to the former master Linji Yixuan.'

Chan Master Jue of Langya (Langya Jue Chanshi, a Chan master's name) said: 'Let's talk about why he inherited Linji?' After a long pause, he said: 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not offer poetry.' Li'an (Li'an, a place name) asked: 'Let's talk about what this is.'

【English Translation】 Hua Mountain connects to the sky, all green and lush; the Yellow River flows thoroughly and ceaselessly. Cutting off a finger, suddenly turning the head. Beneath the green bamboo hat, there are endless worldly affairs; under the green raincoat, everything is temporarily at rest. Kutee (Kutee, a name) dealt dully with the old dragon (referring to experienced Chan masters), yet used a sharp blade to examine the young child (referring to beginners) alone. Even the giant spirit raising his hand is of little help, only able to split Hua Mountain into thousands of layers. Zongjian Falin, Volume 24 Wan Xu Zang, Volume 66, No. 1297, Zongjian Falin Zongjian Falin, Volume 25 Compiled by Jiyun Hall The Sixth Generation After Dajian (Dajian Huineng, the Sixth Patriarch of Chan Buddhism) Chan Master Cunjiang of Xinghua in Weifu (Weifu Xinghua Cunjiang, a Chan master's name, a descendant of Linji Yixuan) When Chan Master Cunjiang was the head seat in Sansheng Monastery (Sansheng Yuan, monastery name), he often said: 'I traveled to the South, and my staff never bumped into anyone who understood the Dharma.' Chan Master Dajue (Dajue Chanshi, a Chan master's name) heard this and asked: 'How did the wind blow you into Dajue's gate?' Later, Chan Master Cunjiang became the abbot at Chan Master Dajue's place. One day, Chan Master Dajue called the abbot and said: 'I heard that you traveled to the South, and your staff didn't bump into anyone who understood the Dharma. What principle do you rely on?' Chan Master Cunjiang then shouted '喝 (He)!'. Chan Master Dajue then hit him. Chan Master Cunjiang shouted again, and Chan Master Dajue hit him again. The next day, Chan Master Cunjiang passed by the Dharma Hall, and Chan Master Dajue said: 'I have been doubting those two shouts of yours yesterday.' Chan Master Cunjiang shouted again, and Chan Master Dajue hit him again. Chan Master Cunjiang said: 'Cunjiang learned a guest-host phrase from my fellow disciple Sansheng, but it was always overturned by my fellow disciple. I wish my fellow disciple would grant Cunjiang a peaceful and happy Dharma gate.' Chan Master Dajue said: 'You blind man, coming here to admit defeat. Take off your kasaya and give you a good beating.' Chan Master Cunjiang then understood the principle of how the former master Linji Yixuan was beaten at Huangbo Xiyun's place. Later, when Chan Master Cunjiang opened the Dharma Hall to preach, he lit incense and said: 'This stick of incense is originally for my fellow disciple Sansheng, but Sansheng is too aloof from me; it is originally for my fellow disciple Dajue, but Dajue is too distant from me. It is better to offer it to the former master Linji Yixuan.' Chan Master Jue of Langya (Langya Jue Chanshi, a Chan master's name) said: 'Let's talk about why he inherited Linji?' After a long pause, he said: 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not offer poetry.' Li'an (Li'an, a place name) asked: 'Let's talk about what this is.'

承嗣臨濟不是承嗣臨濟。　中峰木云。二虎之下。獸不容蹄。兩刃之間。人不容足。當大覺興化棒喝交馳之際。豈容心思意解于其間哉。祇如大覺云。脫下衲衣痛與一頓。興化言下大悟。又悟個甚麼。者里見得。許你作臨濟半個兒孫。　理安問云。龍驤虎驟。舉步猶迷。一縱一擒。翻成鈍置。三聖大覺各具一隻眼。若非興化老漢。洎合勞而無功。脫下衲衣痛與一頓則且置。作么生是臨濟在黃檗處吃痛棒底道理。驀拈拄杖云。太平本是將軍致。不許將軍見太平。

太孤太賒日杲杲。璞玉渾金惡種草。無負平生雪此冤。不如一陣香風掃。(南巖勝)

劍為不平離寶匣。藥因救世出金瓶。南方自古清如鏡。何必無端用甲兵。(仰山欽)

虎口橫身雷電奔。沙場日落便愁生。崖州萬里風霜遠。矢地盟天祇此心。(理安問)

慣拋三寸定浮沉。但得逢魚豈在深。一自龍潭吹燭后。獨留殘月刺湖心。(豁堂巖三)

剩得西鄰半落花。風風雨雨送殘霞。春閨若較愁多少。昨日何孤今日賒。

慇勤姊為妹長欷。掌上雖珍未是歸。今日不虛為母后。相承羞著嫁時衣。

興化因後唐莊宗幸河北迴魏府行宮。詔師問曰。朕取中原獲得一寶。未曾有人酬價。師曰請陛下寶看。帝以兩手舒幞頭腳。師

【現代漢語翻譯】 現代漢語譯本： 『承嗣臨濟不是承嗣臨濟』。中峰木云（人名）。二虎之下，獸不容蹄；兩刃之間，人不容足。當大覺興化棒喝交馳之際，豈容心思意解于其間哉！祇如大覺云：『脫下衲衣痛與一頓。』興化言下大悟，又悟個甚麼？者里見得，許你作臨濟（人名）半個兒孫。理安（人名）問云：『龍驤虎驟，舉步猶迷；一縱一擒，翻成鈍置。三聖（指三位聖人）大覺各具一隻眼，若非興化老漢，洎合勞而無功。脫下衲衣痛與一頓則且置，作么生是臨濟在黃檗（地名）處吃痛棒底道理？』驀拈拄杖云：『太平本是將軍致，不許將軍見太平。』

『太孤太賒日杲杲，璞玉渾金惡種草。無負平生雪此冤，不如一陣香風掃。』(南巖勝（人名）)

『劍為不平離寶匣，藥因救世出金瓶。南方自古清如鏡，何必無端用甲兵。』(仰山欽（人名）)

『虎口橫身雷電奔，沙場日落便愁生。崖州萬里風霜遠，矢地盟天祇此心。』(理安問（人名）)

『慣拋三寸定浮沉，但得逢魚豈在深。一自龍潭（地名）吹燭后，獨留殘月刺湖心。』(豁堂巖三（地名）)

『剩得西鄰半落花，風風雨雨送殘霞。春閨若較愁多少，昨日何孤今日賒。』

『慇勤姊為妹長欷，掌上雖珍未是歸。今日不虛為母后，相承羞著嫁時衣。』

興化（人名）因後唐莊宗（人名）幸河北迴魏府行宮，詔師問曰：『朕取中原獲得一寶，未曾有人酬價。』師曰：『請陛下寶看。』帝以兩手舒幞頭腳。師

【English Translation】 English version: 'To inherit from Linji (name of a Chan Buddhist master) is not to inherit from Linji.' Zhongfeng Muyun (name of a person) said: Beneath two tigers, no beast can find footing; between two blades, no man can stand. When Dajue (name of a person) and Xinghua (name of a person) exchange blows and shouts, how can thought and interpretation find space in between? As Dajue said, 'Take off your robe and give it a good beating.' Xinghua had a great awakening upon hearing this. What did he awaken to? If you can see this, I'll allow you to be half a descendant of Linji. Li'an (name of a person) asked, 'Like dragons soaring and tigers leaping, yet still lost in every step; one loosening, one grasping, turning into dullness. Sansheng (referring to three sages) and Dajue each possess one eye. If not for the old man Xinghua, it would all be labor in vain. Setting aside 'take off your robe and give it a good beating,' what is the principle behind Linji receiving a painful beating at Huangbo's (name of a place) place?' He then picked up his staff and said, 'Peace is originally brought about by generals, but generals are not allowed to see peace.'

'Too solitary, too extravagant, the sun shines brightly; rough jade, pure gold, a bad seed to sow. Not failing a lifetime to redress this wrong, better a fragrant breeze to sweep it away.' (Nan Yan Sheng (name of a person))

'The sword leaves its precious case for injustice, the medicine comes out of its golden bottle to save the world. The South has always been as clear as a mirror, why needlessly resort to armor and weapons?' (Yangshan Qin (name of a person))

'Across the tiger's mouth, the thunder and lightning rush; on the battlefield, the setting sun brings sorrow. Ten thousand miles of wind and frost in Yazhou (name of a place) are far away; swearing to the land and the sky, this is my only heart.' (Li'an Wen (name of a person))

'Accustomed to casting three inches to determine floating and sinking, only caring to meet a fish, not caring how deep. Since Longtan (name of a place) blew out the candle, only a crescent moon remains, piercing the heart of the lake.' (Huo Tang Yan San (name of a place))

'Only half the fallen flowers remain from the western neighbor, wind and rain sending off the setting sun. If the spring boudoir compares the amount of sorrow, how solitary was yesterday, how extravagant is today?'

'Earnestly, the elder sister sighs for the younger sister; though precious in the palm, it is not yet home. Today is not in vain as empress dowager, inheriting and ashamed to wear the wedding dress.'

Xinghua (name of a person), because Emperor Zhuangzong of the Later Tang Dynasty (name of a person) fortunately returned to the Weifu (name of a place) palace in Hebei (name of a place), the emperor summoned the master and asked, 'I obtained a treasure in the Central Plains, but no one has offered a price for it.' The master said, 'Please, Your Majesty, show the treasure.' The emperor spread out the headgear with both hands. The master

曰君王之寶誰敢酬價。

報慈遂云。且道興化肯莊宗不肯莊宗。若肯。興化眼在什麼處。若不肯。莊宗過在什麼處。　翠峰顯云。至尊所得祇可傍觀。若非興化作家。往往高價酬卻。　云峰悅云。真不掩偽。曲不藏直。　翠巖芝云。興化當時下一著。可謂酩酊。如今作么生斷。　黃龍心云。興化一期見機而作。怎奈埋沒伊一朝天子。當時但向道。蚌蛤之珠收得也無用處。教伊向後別有生涯。免得遞相鈍置。如今若有人問。又作么生酬價。　笑巖寶云。作家君王不妨作得出說得行。興化明眼宗師亦善能相席別償。然略且矇昧。當時未必光輝後世。我若作興化。待帝舒幞頭腳。直云陛下何得說真方賣假藥。瞥令喜識見盡寶愛情忘。不獨致君王得大解脫。亦免使天下承接響。祇在光影門作活計。

博山來云。徑寸之璧。照乘之珠。望中原光影。萬一不得為比。文殊寶冠隱晦不得。凈名方丈說示不得。興化畢竟酬價不得。然雖如是。誰道黃金如糞土。　平陽忞舉畢。以拂子畫一畫云。且道者寶作么生酬價。良久云。可憐三尺龍鬚。喚作尋常破布。

君王之寶實難酬。興化形言下一籌。兩手展開幞頭腳。敕書掛在鳳凰樓。(北塔祚)

北番王子彎弓射。南國將軍仰面看。沙上空餘斜影在。翩翩直自入云

【現代漢語翻譯】 現代漢語譯本： 有人問道：『君王的寶物，誰敢估價？』

報慈禪師於是說：『且說興化是否認可後唐莊宗？如果認可，興化的眼力在哪裡？如果不認可，莊宗的過錯又在哪裡？』 翠峰顯禪師說：『至尊得到的，只能在旁邊觀看。如果不是興化這樣的宗師，往往會用高價來估價。』 云峰悅禪師說：『真的無法掩蓋假的，彎曲的無法隱藏正直的。』 翠巖芝禪師說：『興化當時下的這一步棋，可謂是酩酊大醉。如今要如何判斷呢？』 黃龍心禪師說：『興化一生見機行事，怎奈埋沒了他一朝天子。當時但凡說道：蚌蛤之珠即使得到也沒有用處，教他以後另有生計，免得互相耽誤。如今如果有人問，又要如何估價呢？』 笑巖寶禪師說：『有作為的君王不妨做得出、說得出、行得通。興化這樣明眼的宗師也善於相席別償。然而略微有些矇昧，當時未必能光輝後世。如果我來做興化，等皇帝舒展開幞頭腳，直接說：陛下為何說真方賣假藥？立刻讓他喜識見盡，寶愛情忘。不只讓君王得到大解脫，也免得天下人承接響。只是在光影門裡做活計。』

博山來禪師說：『直徑一寸的璧玉，照亮車乘的寶珠，望向中原的光影，萬一不能相比。文殊（Manjusri）菩薩的寶冠無法隱藏，維摩詰（Vimalakirti）的方丈室無法說示。興化（Xinghua）終究無法估價。雖然如此，誰說黃金如糞土呢？』 平陽忞禪師舉完例子，用拂塵畫了一下說：『且說這寶物要如何估價？』良久才說：『可憐這三尺長的龍鬚，卻被叫做尋常的破布。』

君王的寶物實在難以估價，興化（Xinghua）的言行勝人一籌。兩手展開幞頭腳，敕書掛在鳳凰樓。(北塔祚)

北方的王子拉弓射箭，南國的將軍仰面觀看。沙灘上只留下傾斜的影子，輕快地徑直飛入雲霄。

【English Translation】 English version: Someone asked: 'The treasure of the king, who dares to price it?'

Bao Ci (a Chan master) then said: 'Let's talk about whether Xinghua (a Chan master) acknowledged Emperor Zhuangzong of the Later Tang Dynasty? If he acknowledged him, where was Xinghua's insight? If he didn't acknowledge him, what was Zhuangzong's fault?' Cuifeng Xian (a Chan master) said: 'What the Supreme One obtains can only be observed from the side. If it weren't for a master like Xinghua, it would often be priced at a high value.' Yunfeng Yue (a Chan master) said: 'The true cannot conceal the false, and the crooked cannot hide the straight.' Cuiyan Zhi (a Chan master) said: 'Xinghua's move at that time can be described as being completely drunk. How should it be judged now?' Huanglong Xin (a Chan master) said: 'Xinghua acted according to circumstances throughout his life, but he buried an emperor of his dynasty. At that time, if he had only said: The pearl of a clam is useless even if obtained, teach him to have another livelihood in the future, so as not to delay each other. Now, if someone asks, how should it be priced?' Xiaoyan Bao (a Chan master) said: 'An accomplished king might as well be able to do it, say it, and carry it out. Xinghua, a clear-eyed master, is also good at compensating separately. However, he was slightly ignorant, and he may not have been able to shine on future generations at that time. If I were to be Xinghua, waiting for the emperor to unfold his headwear, I would directly say: Your Majesty, why do you sell fake medicine while claiming to have a true prescription? Immediately let him rejoice in recognizing and seeing everything, treasure love and forget. Not only will the king attain great liberation, but it will also prevent the world from echoing. It's just making a living in the realm of shadows.'

Boshan Lai (a Chan master) said: 'A jade disc of one inch in diameter, a pearl that illuminates a carriage, looking at the light and shadow of the Central Plains, cannot be compared in any case. Manjusri's (Manjusri) jeweled crown cannot be hidden, and Vimalakirti's (Vimalakirti) square zhang cannot be explained. Xinghua (Xinghua) ultimately cannot price it. Even so, who says gold is like dirt?' After Pingyang Min (a Chan master) finished giving the example, he drew a line with his whisk and said: 'Let's talk about how to price this treasure?' After a long time, he said: 'It's a pity that this three-foot-long dragon whisker is called ordinary rags.'

The treasure of the king is really difficult to price, Xinghua's (Xinghua) words and deeds are superior. Unfolding the headwear with both hands, the imperial decree is hung in the Phoenix Tower. (Beita Zuo)

The northern prince draws his bow and shoots, the southern general looks up. Only a slanting shadow remains on the sand, fluttering straight into the clouds.

端。(白雲端)

中原之寶呈興化。一段光明難定價。帝業堪為萬世師。金輪景御四天下。(天童覺)

中原一寶有來由。拶得君王引幞頭。到此若無青白眼。當機誰敢謾輕酬。(笑翁堪)

幞頭舒起君王寶。司空見慣興化老。千古君臣際會時。落花滿地無人掃。(北海心)

收得中原無價珍。幞頭拈起露全身。勞他興化重酬價。八兩原來是半斤。(尼閑林英)

興化示眾。今日不用如何若何。便請單刀直入。興化與你證據。時旻德長老出。禮拜起便喝。師亦喝。德又喝。師亦喝。德禮拜。師曰。若是別人。三十棒一棒也較不得。何故。為它旻德會一喝不作一喝用。

首山念云。看他興化與么用。為什麼放得他過。且道甚處是一喝不作一喝用。前一喝后一喝。那個是賓。那個是主。雖然如是。亦須仔細。又云。二俱有過。二俱無過。　瑯玡覺云。那一喝不作一喝用。興化若無後句。疑殺天下人。雖然如是。曉者還稀。　昭覺勤云。作家相見須是恁么。機如掣電。眼似流星。原始要終。扶頭接尾。所以羽毛相似。言氣相合。祇如兩家互換相喝。且作么生辨得一喝不作一喝用。要作臨濟兒孫。切須明取。且道二老宿意作么生。百尺竿頭須進步。紫羅帳里撒珍珠。　伏龍長云。陣雲動

【現代漢語翻譯】 現代漢語譯本： 端。(白雲端)

中原的寶物在興化（地名）顯現。這段光明難以估價。帝王的功業堪為萬世師表。金輪王的景象普照四天下。(天童覺)

中原一寶自有來由。逼得君王也來解開幞頭（古代的一種頭巾）。到此若沒有明辨是非的眼力。當場誰敢輕易酬對。(笑翁堪)

幞頭舒展開來，顯露出君王的寶物。司空見慣了的興化老和尚。千古君臣際會的時刻。落花滿地，無人清掃。(北海心)

收得中原無價之珍寶。幞頭拈起，全身顯露。勞煩興化重新估價。八兩原來只是半斤。(尼閑林英)

興化向大眾開示：今日不用『如何若何』（禪宗常用語，表示追問）。便請單刀直入。興化與你證據。當時旻德長老出來。禮拜后便喝。興化也喝。旻德又喝。興化也喝。旻德禮拜。興化說：若是別人。三十棒一棒也較不得。何故？因為他旻德會一喝不作一喝用。

首山念云：看他興化這樣用。為什麼放過他？且說哪裡是『一喝不作一喝用』？前一喝后一喝。哪個是賓？哪個是主？雖然如此。也須仔細。又說：二者都有過失。二者都無過失。 瑯玡覺云：那一喝不作一喝用。興化若沒有後一句。會疑惑天下人。雖然如此。明白的人還是很少。 昭覺勤云：作家相見須是這樣。機鋒如閃電。眼光似流星。原始要終。扶頭接尾。所以羽毛相似。言氣相合。就如兩家互相喝。且怎麼辨別得『一喝不作一喝用』？要作臨濟（禪宗宗派）的兒孫。切須明白。且說二位老宿意圖是什麼？百尺竿頭須進步。紫羅帳里撒珍珠。 伏龍長云：陣雲動

【English Translation】 English version: Duan. (Bai Yun Duan)

The treasure of the Central Plains appears in Xinghua (place name). This segment of light is difficult to price. The emperor's achievements can serve as a model for all generations. The scene of the Golden Wheel King illuminates the four corners of the world. (Tian Tong Jue)

The treasure of the Central Plains has its origins. It forces even the king to untie his futou (a type of ancient headscarf). If you don't have discerning eyes here, who would dare to casually respond on the spot? (Xiao Weng Kan)

The futou is unfolded, revealing the king's treasure. The old monk Xinghua is accustomed to seeing it. At this moment of the meeting between the emperor and his ministers throughout the ages, fallen flowers cover the ground, and no one sweeps them away. (Bei Hai Xin)

Having obtained the priceless treasure of the Central Plains, the futou is picked up, revealing the entire body. It troubles Xinghua to re-evaluate the price. Eight taels are actually only half a catty. (Ni Xian Lin Ying)

Xinghua addresses the assembly: Today, we will not use 'how about this, how about that' (common Zen phrases indicating questioning). Please go straight to the point. Xinghua will provide you with evidence. At that time, Elder Min De came out, bowed, and then shouted. The master also shouted. Min De shouted again. The master also shouted. Min De bowed. The master said: If it were someone else, thirty blows of the staff would not be comparable to one. Why? Because this Min De knows how to use a shout without using it as a shout.

Shoushan Nian said: Look at how Xinghua uses it. Why did he let him pass? And where is 'a shout not used as a shout'? The first shout, the second shout. Which is the guest? Which is the host? Although it is like this, one must also be careful. He also said: Both have faults. Both are without fault. Langye Jue said: That shout is not used as a shout. If Xinghua didn't have a follow-up sentence, it would confuse everyone in the world. Although it is like this, those who understand are still few. Zhaojue Qin said: Masters meeting must be like this. The sharpness of the exchange is like lightning. The gaze is like a shooting star. Know the beginning and the end. Supporting the head and connecting the tail. Therefore, feathers are similar. Words and energy are in harmony. Just like two families shouting at each other. And how can one distinguish 'a shout not used as a shout'? If you want to be a descendant of Linji (a Zen school), you must understand. And what is the intention of the two old monks? On a hundred-foot pole, one must take another step forward. Scattering pearls inside a purple silk tent. Fulong Chang said: The battle clouds move.

地而來。雪刃挨身而入。鐵旗鐵鼓未為好手。全殺全活方見作家。較他登九龍御輦而被烹。失千里烏騅而自刎者。蓋相萬萬。劍戟盡為農器用。馬牛歸放華山陽。何以見得。王登寶殿。野老謳歌。　通玄奇云。雖則二俱好手。旻德未免末後輸他一籌。被他涂污面門。至今羞慚無地。　報恩琇云。且道那裡是他一喝不作一喝用處。直饒倜儻分明。要見旻德則易。要見興化則難。　寶掌白雲。興化和尚針鋒尖上削鐵。電光影里驅雷。送斷雁于秋旻。掃殘霞于剩水。幟到威成。毋容少滲。者里還著得佛法身心也無。若教頻下淚。滄海也須干。　佛日晰云。興化雖慣向針鋒尖上張弓架箭。電光影里辨敵施能。也祇是擒降將底手段。旻德雖則久經行陣不顧危亡。爭奈鼻孔落在興化手裡。果是臨濟德山把手共行底漢。待興化未開口已前。蹋翻香案拽下座。爛捶一頓。管取興化生受生受。即今還有恁么人么。新隆安性命在汝手裡。喝一喝云。金翅鳥王當宇宙。箇中誰是出頭人。

獰龍出水虎離山。四起風旋萬頃煙。若具阿那律正眼。橫身三界背摩天。(云溪恭)

單刀直入不須論。擬議之間賓主分。不得放他旻德過。須知興化棒頭親。(鼓山圭)

暗中𢹂手上高山。及至天明各自行。無限途中未歸客。明明開眼墮

深坑。(徑山杲)

旻德一喝如雷響。興化一喝響如雷。錦袍玉帶真瀟灑。記得當年老萬回。(懶庵樞)

握七星刀尋作者。倒司農印對冤仇。當陽一句分賓三。九曲黃河水逆流。(南巖勝)

同時照用不同時。權實雙行作者知。有得雖然亦有失。還他龍虎自交馳。(仰山欽)

決得高堤引急湍。黑風翻卻釣魚船。漁人久立風濤慣。水底擒魚謾上筌。(三峰藏)

大開東閣接高賓。下榻還他臥榻人。不是侯門貴公子。那能杯酒遞相斟。(林野奇)

電光影里布龍蛇。直入單刀看作家。不犯鋒铓全勝敵。城樓惟聽動悲笳。(斯瑞法)

不將摩竭掩重門。明暗雙雙一喝分。黃鳥喚回樵子夢。斜陽影里地天昏。(法林音)

興化因僧問四方八面來時如何。師曰打中間底。僧禮拜。師曰。昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡躲避得過。

天童華云。眾中商量道向古廟裡避得過。是空劫已前自己。又道便是他安身立命處。殊不知腰纏十萬貫。騎鶴上揚州。又云。我見燈明佛。本光瑞如此。　福嚴容云。者僧雖解單刀直入。怎奈興化有百匝千重。所以將在謀而不在勇。興化雖運籌帷幄決勝千里。未免旁觀者哂。若問山僧。四方八面來時如何。未是作家若擬議

【現代漢語翻譯】 現代漢語譯本： 深坑。（徑山杲）

旻德一喝如雷響。興化一喝響如雷。錦袍玉帶真瀟灑。記得當年老萬回。（懶庵樞） 譯：旻德的棒喝如雷貫耳，興化的棒喝也同樣響亮。身穿華麗的官服，腰繫玉帶，真是瀟灑不凡。讓人想起當年老萬回的風采。

握七星刀尋作者。倒司農印對冤仇。當陽一句分賓三。九曲黃河水逆流。（南巖勝） 譯：手握七星刀，尋找真正的作者。推翻司農印，直面冤仇。在當陽一句中分清主客，使九曲黃河之水倒流。

同時照用不同時。權實雙行作者知。有得雖然亦有失。還他龍虎自交馳。（仰山欽） 譯：同時照用，但又並非完全相同。權宜之法與真實之理並行，作者才能明白。有所得，必然有所失。讓龍虎各自奔騰。

決得高堤引急湍。黑風翻卻釣魚船。漁人久立風濤慣。水底擒魚謾上筌。（三峰藏） 譯：沖決高高的堤壩，引來湍急的水流。黑色的狂風掀翻了釣魚船。漁人長久地站在風浪中已經習慣。在水底捕捉魚兒，不要依賴魚筌。

大開東閣接高賓。下榻還他臥榻人。不是侯門貴公子。那能杯酒遞相斟。（林野奇） 譯：敞開東閣，迎接高貴的客人。把床榻讓給應該睡在床上的人。如果不是侯門貴公子，怎麼能舉杯對飲呢？

電光影里布龍蛇。直入單刀看作家。不犯鋒铓全勝敵。城樓惟聽動悲笳。（斯瑞法） 譯：在電光火石之間，佈置龍蛇陣。直接用單刀直入，看清真正的作者。不費一兵一卒，就能完全戰勝敵人。城樓上只聽到悲涼的笳聲。

不將摩竭掩重門。明暗雙雙一喝分。黃鳥喚回樵子夢。斜陽影里地天昏。（法林音） 譯：不用摩竭魚來掩蓋重重門戶。明與暗，在一聲棒喝中分清。黃鳥的叫聲喚醒了樵夫的夢。夕陽西下，天地昏暗。

興化因僧問四方八面來時如何。師曰打中間底。僧禮拜。師曰。昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡躲避得過。 譯：有僧人問興化（Xinghua，禪師名）：『四方八面都來了，該如何應對？』興化禪師說：『打中間的。』僧人禮拜。興化禪師說：『昨天去參加一個村裡的齋飯，中途遇到一陣狂風暴雨，幸好到古廟裡躲避過去了。』

天童華云。眾中商量道向古廟裡避得過。是空劫已前自己。又道便是他安身立命處。殊不知腰纏十萬貫。騎鶴上揚州。又云。我見燈明佛。本光瑞如此。　福嚴容云。者僧雖解單刀直入。怎奈興化有百匝千重。所以將在謀而不在勇。興化雖運籌帷幄決勝千里。未免旁觀者哂。若問山僧。四方八面來時如何。未是作家若擬議 譯：天童華（Tiantong Hua，禪師名）說：『大家商量說，在古廟裡躲避過去，是空劫以前的自己。』又說：『那就是他安身立命的地方。』卻不知道這是『腰纏十萬貫，騎鶴上揚州』。又說：『我見燈明佛（Dipamkara Buddha），本來的光芒就是這樣。』福嚴容（Fuyan Rong，禪師名）說：『這個僧人雖然懂得單刀直入，怎奈興化禪師有百匝千重。所以用兵在於謀略而不在於勇猛。』興化禪師雖然運籌帷幄，決勝千里，但免不了被旁觀者嘲笑。如果問老衲，『四方八面來時如何？』如果還要擬議，那就不是真正的行家了。

【English Translation】 English version: A Deep Pit. (Jingshan Gao)

Min De's shout is like thunder. Xinghua's shout is also like thunder. Brocade robe and jade belt, truly dashing. Reminds me of the old Wan Hui back then. (Lan'an Shu) Translation: Min De's (a monk's name) shout is as loud as thunder. Xinghua's (a monk's name) shout is also as loud as thunder. Dressed in a brocade robe and jade belt, truly elegant and unrestrained. It reminds me of the demeanor of old Wan Hui (a person's name) back then.

Grasping the Seven-Star Sword, seeking the author. Overturning the Sicheng Seal, confronting the grievances. A single sentence at Dangyang divides the guests into three. The Yellow River's nine bends flow in reverse. (Nanyan Sheng) Translation: Holding the Seven-Star Sword, searching for the true author. Overturning the Sicheng Seal, facing the enemies and grievances directly. With a single sentence at Dangyang (a place name), distinguishing the host and guests. Causing the Yellow River's nine bends to flow backward.

Simultaneously illuminating and applying, yet not at the same time. Expedient and real go hand in hand, the author knows. Although there are gains, there are also losses. Return the dragon and tiger to their own intertwined flight. (Yangshan Qin) Translation: Illuminating and applying at the same time, but not completely identical. Expedient methods and true principles go hand in hand, the author understands. With gains, there are bound to be losses. Let the dragon and tiger each fly freely in their own intertwined paths.

Breaking the high dam, drawing in the rapid torrent. The black wind overturns the fishing boat. The fisherman is long accustomed to standing in the wind and waves. Catching fish at the bottom of the water, don't rely on the fish trap. (Sanfeng Zang) Translation: Breaking through the high dam, drawing in the rapid torrent. The black wind overturns the fishing boat. The fisherman is long accustomed to standing in the wind and waves. Catching fish at the bottom of the water, don't rely solely on the fish trap.

Opening the East Pavilion wide to receive noble guests. Returning the bed to the person who should sleep on it. If not a noble son of a powerful family, how could we exchange cups of wine? (Linye Qi) Translation: Opening the East Pavilion wide to welcome noble guests. Returning the bed to the person who should sleep on it. If not a noble son of a powerful family, how could we exchange cups of wine?

Deploying dragons and snakes in the shadows of lightning. Directly entering with a single blade to see the author. Without violating the sharp edge, completely defeating the enemy. Only hearing the mournful bugle call from the city tower. (Sirui Fa) Translation: Deploying dragons and snakes in the flashes of lightning. Directly entering with a single blade to see the true author. Without using any weapons, completely defeating the enemy. Only hearing the mournful sound of the bugle from the city tower.

Not using Makara to cover the heavy doors. Light and dark are separated with a single shout. The yellow bird awakens the woodcutter's dream. In the shadow of the setting sun, heaven and earth are dim. (Falin Yin) Translation: Not using Makara (a mythical sea creature) to cover the heavy doors. Light and darkness are separated with a single shout. The yellow bird awakens the woodcutter's dream. In the shadow of the setting sun, heaven and earth are dim.

A monk asked Xinghua (Xinghua, a Chan master): 'When the four directions and eight sides come, what should be done?' The master said, 'Strike the middle one.' The monk bowed. The master said, 'Yesterday, I went to a village feast and encountered a sudden storm on the way. Fortunately, I was able to take shelter in an old temple.' Translation: A monk asked Xinghua (a Chan master): 'When the four directions and eight sides come at once, what should one do?' The master said, 'Strike the one in the middle.' The monk bowed in gratitude. The master then said, 'Yesterday, I attended a village feast and encountered a sudden storm on the way. Fortunately, I was able to take shelter in an old temple.'

Tiantong Hua (Tiantong Hua, a Chan master) said, 'The assembly discussed that being able to take shelter in the old temple is the self before the empty eon.' He also said, 'That is where he settles down and establishes his life.' Little does he know that it is like 'carrying ten thousand strings of cash and riding a crane to Yangzhou.' He also said, 'I saw Dipamkara Buddha (Dipamkara Buddha), his original light was like this.' Fuyan Rong (Fuyan Rong, a Chan master) said, 'Although this monk understands directly entering with a single blade, how can he compare to Xinghua's hundreds and thousands of layers? Therefore, strategy is more important than courage.' Although Xinghua plans and strategizes, winning from a thousand miles away, he cannot avoid being ridiculed by onlookers. If you ask this old monk, 'When the four directions and eight sides come, what should be done?' If you still need to deliberate, then you are not a true expert.'

。劈脊便棒。　蟠龍長云。為人須為徹。殺人須見血。興化恁么猶欠穩在。當時就其旗鼓未動氣力未衰。便能活捉生擒。非但與者僧洗腸換骨。亦且免慕膻之流向卒風暴雨處躲跟。　法林音云。說甚麼四方八面來。略輕輕拶著。便見屎臭氣。

此問非常觸忤人。如禽空啄噪荊榛。須知興化奔馳疾。值雨何曾濕著身。(洞山聰)

攫浪拏雲勢莫猜。漁翁倚棹傍巖隈。江邊依舊空歸去。帝里同風不到來。(海印信)

一陣狂風暴雨來。卻于古廟且閑隈。雖然打入鬼窟里。吞炭藏身又一回。(鼓山圭)

古廟裡頭𢌞避得。紙錢堆里暗嗟吁。閑神野鬼皆驚怕。祇為渠儂識梵書。(徑山杲)

天生白額南山虎。牙爪曾當八面風。月落三更穿市過。癡人投曉覓行蹤。(雪堂行)

剜心剖腹繼傳燈。鬼面神頭打葛藤。傑出諸方無等匹。也知祇是赴齋僧。(南巖勝)

四方八面沒邊疆。暴雨狂風無處藏。古廟裡頭休躲避。移舟別有好商量。(天目禮)

飢火炎炎燒斷腸。親逢王膳不能嘗。可憐並逐溪流去。百億滄溟透底香。(高峰妙)

二八仙娥巧畫眉。漫將佳句向人題。蓬萊不是桃源渡。莫把相思害作癡。(晦曇承)

一言既出駟難追。暴雨狂風趁不回。古廟躲身誰

【現代漢語翻譯】 現代漢語譯本： 『劈脊便棒』。 （當頭一棒）『蟠龍長云』。（如蟠龍般的長云）為人處世必須徹底，殺人必須見血。興化這樣說，仍然欠缺穩妥。當時就應該在其旗鼓未動、氣力未衰之時，便能活捉生擒。這樣非但能為這些僧人洗腸換骨，也能避免那些追逐腥膻之徒，在卒風暴雨中躲躲藏藏。 法林音說：『說什麼四方八面而來，稍微輕輕一拶，便露出屎臭氣。』 『此問非常觸忤人，如禽空啄噪荊榛。須知興化奔馳疾，值雨何曾濕著身。』（洞山聰） 『攫浪拏雲勢莫猜，漁翁倚棹傍巖隈。江邊依舊空歸去，帝里同風不到來。』（海印信） 『一陣狂風暴雨來，卻于古廟且閑隈。雖然打入鬼窟里，吞炭藏身又一回。』（鼓山圭） 『古廟裡頭𢌞避得，紙錢堆里暗嗟吁。閑神野鬼皆驚怕，祇為渠儂識梵書。』（徑山杲） 『天生白額南山虎，牙爪曾當八面風。月落三更穿市過，癡人投曉覓行蹤。』（雪堂行） 『剜心剖腹繼傳燈，鬼面神頭打葛藤。傑出諸方無等匹，也知祇是赴齋僧。』（南巖勝） 『四方八面沒邊疆，暴雨狂風無處藏。古廟裡頭休躲避，移舟別有好商量。』（天目禮） 『飢火炎炎燒斷腸，親逢王膳不能嘗。可憐並逐溪流去，百億滄溟透底香。』（高峰妙） 『二八仙娥巧畫眉，漫將佳句向人題。蓬萊不是桃源渡，莫把相思害作癡。』（晦曇承） 『一言既出駟難追，暴雨狂風趁不回。古廟躲身誰』

【English Translation】 English version: 'A slap on the back with a staff.' (A head-on blow) 'Coiled dragon and long clouds.' (Long clouds like a coiled dragon) When acting as a person, one must be thorough; when killing, one must see blood. Xinghua's words still lack stability. At that time, one should have been able to capture them alive before their flags moved and their strength waned. This would not only cleanse and transform these monks but also prevent those who chase after carrion from hiding in sudden storms. Falin Yin said, 'What do you mean by coming from all directions? A slight squeeze reveals the stench of excrement.' 'This question is very offensive, like birds pecking at thorny bushes in vain. Know that Xinghua moves swiftly; he never gets wet in the rain.' (Dongshan Cong) 'The momentum of seizing waves and grasping clouds is unpredictable; the fisherman leans on his oar by the rocky shore. He still returns empty-handed by the river; the same wind does not reach the imperial city.' (Haiyin Xin) 'A burst of wind and rain comes, yet one idles in an old temple. Although driven into a demon's cave, one hides by swallowing charcoal again.' (Gushan Gui) 'One can temporarily take refuge in the old temple, lamenting secretly among the paper money piles. Idle gods and wild ghosts are all frightened, just because he recognizes Sanskrit.' (Jingshan Gao) 'A white-browed tiger born in the Nanshan Mountains, its teeth and claws once faced winds from all directions. The moon sets at midnight, passing through the market; fools search for its tracks at dawn.' (Xuetang Xing) 'Cutting out the heart and disemboweling to continue transmitting the lamp, demon-faced and god-headed, fighting the tangle. Outstanding among all directions, unparalleled, yet knowing it's just attending a monks' meal.' (Nanyan Sheng) 'The four directions and eight sides have no boundaries; violent rain and wind have nowhere to hide. Don't hide in the old temple; moving the boat is a better plan.' (Tianmu Li) 'The fire of hunger burns and breaks the intestines; even when encountering the king's meal, one cannot taste it. Pitifully, it follows the stream, and the fragrance permeates billions of oceans.' (Gaofeng Miao) 'Sixteen celestial maidens skillfully paint their eyebrows, casually writing beautiful verses for people. Penglai is not the Peach Blossom Spring crossing; don't let lovesickness harm you into foolishness.' (Huitan Cheng) 'Once a word is spoken, it's hard to chase after; violent rain and wind cannot be caught back. Who hides in the old temple?'

敢覷。鬼頭風捲滿天灰。(南澗珍)

鐵甲橫驅塞外秋。功成曾不願封侯。玉關得荷君王力。一劍還看月上鉤。(廣教玉)

赤手撐開萬刃鋒。不消一唾奏成功。憧憧四海安如砥。閑看胭脂描日紅。(夫山儲)

興化謂克賓維那曰。汝不久為唱導之師。曰不入者保社。師曰。會了不入。不會不入。曰總不與么。師便打。復曰。克賓維那法戰不勝。罰錢五貫。設饡飯一堂。次日師自白椎曰。克賓維那法戰不勝。不得吃飯。即便趁出院。

翠峰顯云。克賓要承嗣興化。罰錢出院且置。卻須索取者一頓棒始得。且問諸人。棒既吃了。作么生索得。翠峰要斷不平之事。今夜與克賓雪屈。以拄杖一時打散。　云居舜云。大冶精金應無變色。其奈興化令行太嚴。不是克賓維那也大難承當。若是如今泛泛之流。翻轉麵皮多少時也。　黃龍南云。克賓失錢遭罪有理難伸。興化以剛決柔未足觀也。　云峰悅云。路遙知馬力。歲久見人心。　溈山喆云。興化令雖行。大似倚勢欺人。克賓一期輸機。爭奈千古聲光不墜。且道利害在甚麼處。若不沙場經久戰。揭天犪鼓喪紅塵。　白雲端云。叢林自古至今盡道克賓知恩方解報恩。恁么說話可謂埋沒古人。土上加泥。且作么生見得。克賓維那要會么。雖為興化燒香。要自

【現代漢語翻譯】 現代漢語譯本：

敢於直面。鬼頭風捲起漫天塵灰。（南澗珍） 身披鐵甲馳騁塞外秋色。功成名就卻不願被封侯。玉門關的勝利得益於君王的力量。只待一劍在手，看那月亮彎如鉤。（廣教玉） 赤手空拳撐開萬丈刀鋒。無需多言便可奏響成功之歌。天下四海安定如磐石。悠閒地欣賞那胭脂將太陽染紅。（夫山儲） 興化對克賓維那（寺院中負責維持秩序的僧人）說：『你不久將成為唱導之師（講解佛經，引導修行的僧人）。』克賓說：『不加入者保社（不加入者受到保社的保護）。』興化說：『會了不入，不會不入（理解了不加入，不理解也不加入）。』克賓說：『總不與么（總之不是這樣）。』興化便打了他。又說：『克賓維那法戰不勝（辯法失敗），罰錢五貫，設齋飯一堂。』次日，興化親自敲椎（敲擊法器）宣佈：『克賓維那法戰不勝，不得吃飯。』隨即把他趕出寺院。 翠峰顯云說：克賓想要繼承興化的衣缽，罰錢出院暫且不論，卻必須索取一頓棒打才行。且問各位，棒子既然吃了，怎麼才能索取回來？翠峰要斷不平之事，今夜為克賓雪恥。用拄杖一時打散（不平之事）。云居舜說：大冶精金應無變色，只是興化命令執行太嚴厲。不是克賓維那也難以承擔。若是如今泛泛之輩，翻臉不知多少次了。黃龍南說：克賓失錢遭罪有理難伸，興化以剛克柔未足觀也。云峰悅說：路遙知馬力，歲久見人心。溈山喆說：興化命令雖然執行，大似倚勢欺人。克賓一時輸了機會，爭奈千古聲名不墜。且說利害在什麼地方？若不沙場經久戰，揭天犪鼓喪紅塵。白雲端說：叢林自古至今都說克賓知恩方解報恩。這樣說話可謂埋沒古人，土上加泥。且怎麼才能看出來？克賓維那想要明白嗎？雖為興化燒香，要自...

【English Translation】 English version:

Dare to face it directly. The ghost-headed wind rolls up dust filling the sky. (Nan Jianzhen) Wearing iron armor, he gallops across the autumn scenery beyond the border. Having achieved merit and fame, he is unwilling to be ennobled. The victory at Yumen Pass is thanks to the strength of the ruler. Only waiting for a sword in hand, to see the moon curved like a hook. (Guang Jiao Yu) Barehanded, he props open ten thousand blades. Without a word, he can play the song of success. The world is as stable as a rock. Leisurely watching the rouge paint the sun red. (Fu Shan Chu) Xinghua said to Kopin Vina (monk in charge of maintaining order in the monastery): 'You will soon become a chant leader (monk who explains Buddhist scriptures and guides practice).' Kopin said: 'Those who do not join are protected by the Bao Society (those who do not join are protected by the Bao Society).' Xinghua said: 'Understanding does not join, not understanding does not join.' Kopin said: 'It's not always like that.' Xinghua hit him. He also said: 'Kopin Vina lost the Dharma battle (failed in Dharma debate), fined five strings of money, and set up a vegetarian meal.' The next day, Xinghua personally knocked on the mallet (struck the Dharma instrument) and announced: 'Kopin Vina lost the Dharma battle and is not allowed to eat.' He was immediately driven out of the monastery. Cuifeng Xianyun said: Kopin wants to inherit Xinghua's mantle, the fine for leaving the monastery aside, but he must ask for a beating first. And ask everyone, since the stick has been eaten, how can it be recovered? Cuifeng wants to break the injustice and redress Kopin's grievances tonight. Use a staff to disperse (the injustice). Yunju Shun said: The refined gold of Daye should not change color, but Xinghua's orders are too strict. It is difficult for Kopin Vina to bear. If it is a mediocre person now, how many times would they turn their faces. Huanglong Nan said: Kopin lost money and suffered crimes, and it is difficult to justify. Xinghua's use of rigidity to overcome softness is not worth watching. Yunfeng Yue said: Distance tests the strength of a horse, and time reveals a person's heart. Weishan Zhe said: Although Xinghua's orders are carried out, it is like relying on power to bully people. Kopin lost the opportunity for a while, but the eternal reputation will not fall. And where are the advantages and disadvantages? If you don't fight on the battlefield for a long time, revealing the sky and losing the red dust. Baiyun Duan said: From ancient times to the present, the jungle has said that Kopin knows gratitude and then repays gratitude. Saying this can be said to bury the ancients, adding mud to the soil. And how can you see it? Does Kopin Vina want to understand? Although burning incense for Xinghua, want to...

熏天炙地。　徑山杲云。云居拗曲作直。妙喜道要作臨濟烜赫兒孫。直須翻轉麵皮始得。　天童華云。大小翠峰與克賓維那雪屈。要且無合煞。　資壽尼妙總云。重賞之下必有勇夫。　天寧琦云。克賓法戰不勝。興化據令而行。稱提臨濟宗風。揭示正法眼藏。棒頭出孝子。佛法無人情。當時將謂茅長短。燒了方知地不平。　中峰本云。有令不行。有事不斷。天下之公患也。興化既行矣又斷矣。未免旁觀者哂。　南堂欲云。興化全師出征。克賓堅壁不戰。及乎力盡伎窮。未免牽牛納璧。翠峰要斷不平。直為克賓雪屈。會么。雖得一場榮。刖卻一雙足。　徑山信云。賊是小人。智過君子。興化腳跟被克賓掀起半空。過一小劫方得著地。克賓古佛其心安如海。會么。賣盡衣單終不赤膊。好則好矣美則盡美。生鐵橛子。不得飯吃。　通玄奇云。興化為人可謂深入虎穴。祇是不得虎子。克賓雖則咬牙吃棒。大似夢還故鄉。若是伶俐衲僧。管教興化棒折。　能仁鑒云。興化令行。維那有些不甘。翠峰為伊雪屈。興化還甘么。不因楊得意。怎見馬相如。　廣教玉云。盡道興化門墻千仞。不是克賓赤身擔荷怎見汗馬功高。殊不知龍門無宿客。霹靂送飛騰。卓拄杖一下。

克賓法戰挫英雄。興化嚴行振祖風。棒下直明無生忍。莫教

【現代漢語翻譯】 現代漢語譯本： 『熏天炙地』：徑山杲（Jingshan Gao）說，云居（Yunjü）將彎曲的弄直。妙喜（Miaoxi）說要做臨濟（Linji）宗風烜赫的兒孫，必須徹底轉變面目才行。 天童華（Tiantong Hua）說，大小翠峰（Cuifeng）與克賓維那（Kebin Weina）鳴冤叫屈，但終究是不合時宜的。 資壽尼妙總（Zishou Ni Miaozong）說，重賞之下必有勇夫。 天寧琦（Tianning Qi）說，克賓（Kebin）法戰失敗，興化（Xinghua）依據命令而行，稱揚提倡臨濟宗風，揭示正法眼藏。棒頭之下出孝子，佛法之中無人情。當時還以為是茅草長短的問題，燒了之後才知道是地不平。 中峰本（Zhongfeng Ben）說，有命令不執行，有事情不斷決，這是天下的公害。興化（Xinghua）既然執行了又斷決了，難免被旁觀者嘲笑。 南堂欲（Nantang Yu）說，興化（Xinghua）全師出征，克賓（Kebin）堅守壁壘不戰。等到力量耗盡，技藝也用完了，免不了牽牛納璧。翠峰（Cuifeng）要斷決不平，實在是為克賓（Kebin）鳴冤叫屈。明白了嗎？即使贏得了一場榮光，也砍掉了一雙腳。 徑山信（Jingshan Xin）說，賊是小人，但智謀勝過君子。興化（Xinghua）的腳跟被克賓（Kebin）掀起半空，過了一小劫才得以著地。克賓（Kebin）古佛其心安如海。明白了嗎？賣盡衣物最終也不會赤膊。好是好啊，美是美啊，但卻是生鐵橛子，沒飯吃。 通玄奇（Tongxuan Qi）說，興化（Xinghua）為人，可以說是深入虎穴，只是沒有得到虎子。克賓（Kebin）雖然咬牙捱打，卻好像做夢迴到了故鄉。如果是伶俐的衲僧，定能讓興化（Xinghua）的棒子折斷。 能仁鑒（Nengren Jian）說，興化（Xinghua）執行命令，維那（Weina）有些不甘心。翠峰（Cuifeng）為他鳴冤叫屈，興化（Xinghua）還甘心嗎？不是因為楊得意，怎麼能見到馬相如。 廣教玉（Guangjiao Yu）說，都說興化（Xinghua）門墻千仞，不是克賓（Kebin）赤身擔荷，怎麼能見到汗馬功勞。卻不知道龍門沒有久留的客人，霹靂一聲就飛騰而去。卓拄杖一下。 克賓（Kebin）法戰挫敗英雄，興化（Xinghua）嚴厲執行，振奮祖師宗風。棒下直接明瞭無生法忍，不要讓……

【English Translation】 English version: 'Scorching heaven and earth': Jingshan Gao said, Yunjü straightened what was crooked. Miaoxi said that to be a glorious descendant of Linji, one must completely transform one's face. Tiantong Hua said that both large and small Cuifeng and Kebin Weina complained of injustice, but ultimately it was inappropriate. Zishou Ni Miaozong said that there must be brave men under heavy rewards. Tianning Qi said that Kebin lost the Dharma battle, and Xinghua acted according to orders, praising and promoting the Linji school, revealing the true Dharma eye. Filial sons come from the stick, and there is no sentiment in the Buddha-dharma. At that time, it was thought to be a matter of the length of the thatch, but only after burning it did we realize that the ground was uneven. Zhongfeng Ben said that not executing orders and not making decisions is a public hazard to the world. Since Xinghua executed and decided, it is inevitable that bystanders will laugh. Nantang Yu said that Xinghua went to war with the whole army, and Kebin defended the fortress without fighting. When his strength was exhausted and his skills were used up, he could not avoid surrendering. Cuifeng wanted to resolve the injustice, truly to redress Kebin's grievances. Do you understand? Even if you win a glory, you will have a pair of feet cut off. Jingshan Xin said that the thief is a villain, but his wisdom surpasses that of a gentleman. Xinghua's heels were lifted into the air by Kebin, and it took a small kalpa to land. Kebin's ancient Buddha's heart is as calm as the sea. Do you understand? Selling all the clothes will not end up naked. Good is good, beautiful is beautiful, but it is a raw iron stake, with no food to eat. Tongxuan Qi said that Xinghua's behavior can be said to have penetrated the tiger's den, but he did not get the tiger cub. Although Kebin gritted his teeth and endured the beating, it was like dreaming of returning to his hometown. If he were a clever monk, he would surely break Xinghua's stick. Nengren Jian said that Xinghua executed the order, and Weina was somewhat unwilling. Cuifeng redressed his grievances, is Xinghua still willing? If it weren't for Yang Deyi, how could we see Ma Xiangru. Guangjiao Yu said that everyone says that Xinghua's gate is a thousand feet high, but if Kebin hadn't carried it naked, how could we see the great achievements. But I don't know that there are no long-staying guests in Longmen, and they fly away with a thunderbolt. Strike the staff once. Kebin's Dharma battle defeated heroes, Xinghua strictly enforced and revitalized the ancestral style. Directly understand the unborn forbearance under the stick, don't let...

知解入塵籠。(照覺總)

克賓興化令雙行。白髮通身透頂生。穿過衲僧青白眼。儘教天下競頭爭。(佛心才)

丹山生鸑鷟。獅子產狻猊。棒下摩醯眼。徒夸第一機。(徑山杲)

克賓維那法戰不勝。曾因國難披金甲。後來出世法嗣興化。不為家貧賣寶刀。興化臂健。尚嫌弓力軟。雪竇眼明。猶識陣雲高。(瞎堂遠)

罰錢出院揚家醜。興化聱頭遇克賓。父子不傳真妙訣。棒頭敲出玉麒麟。(佛照光)

主賓會合風雲異。醉后添杯禮義全。棒打自家親骨肉。叢林扛鼓返成冤。(或庵體)

興化棒頭轟霹靂。克賓腳下走塵煙。若無塞外將軍令。那得嘉名四海傳。(誰庵演)

興化打克賓。一棒一條痕。古人雖已往。留得典型存。三十年後。幾個知恩。(尼無著總)

罰錢出院。眾人皆見。有理難伸。風流滿面。直饒興化全提。未免令行一半。者一半。明眼衲僧點檢看。(冶父川)

家法森嚴特異常。親生父子沒商量。罰錢打了趁出院。橄欖點茶滋味長。(野雲南)

身遭憲罰罷官職。籍沒傢俬播遠陬。[腠-天+貝]得一身空索索。不風流處也風流。(南石秀)

劈頭一句驗來機。山壓濤翻識者稀。驀地晴空轟霹靂。金麟衝破碧琉璃。(百愚斯

【現代漢語翻譯】 現代漢語譯本 『知解』（指通過知識和理解）陷入塵世的牢籠。（照覺總評） 克賓和興化，一個發號施令，一個身體力行。克賓白髮蒼蒼，通身透頂，似乎要穿透禪師們明辨是非的眼睛，最終卻讓天下人爭論不休。（佛心才評） 丹山出產鸑鷟（一種鳳凰），獅子生育狻猊（一種獅子）。如果還執著于棒下的『摩醯眼』（指最高的見地），那也只是徒勞地誇耀自己擁有一流的機鋒。（徑山杲評） 克賓維那在佛法辯論中失敗。他曾經爲了國家危難而披上金甲。後來興化禪師出世弘法，但他並非因為家境貧寒而賣掉寶刀。興化的手臂孔武有力，卻還嫌弓的力量不夠；雪竇禪師眼光銳利，仍然能識別出戰場上高高的陣雲。（瞎堂遠評） 罰錢出院，是揚家醜。興化禪師嚴厲，克賓維那也不遜色。父子之間並沒有真正傳授微妙的訣竅，只是通過棒喝敲打出『玉麒麟』（比喻傑出的人才）。（佛照光評） 主與賓會合，風雲變幻莫測。醉酒之後再添一杯，禮儀更加周全。用棒打的卻是自家的親骨肉，在叢林中扛鼓反而成了冤屈。（或庵體評） 興化的棒頭如同轟鳴的霹靂，克賓的腳下揚起陣陣塵煙。如果沒有塞外的將軍號令，哪裡能得到這嘉名傳遍四海？（誰庵演評） 興化打克賓，一棒下去就留下一個痕跡。古人雖然已經逝去，卻留下了可以傚法的典範。三十年後，又有幾個人能夠懂得感恩呢？（尼無著總評） 罰錢出院，眾人都親眼所見。有理也難以申辯，只能滿面風流。即使興化禪師全部提持，也難免命令只執行了一半。這剩下的一半，請明眼的禪師仔細檢檢視看。（冶父川評） 家法森嚴，與衆不同。即使是親生父子，也沒有任何商量的餘地。罰錢、捱打，然後被趕出院門，就像用橄欖點茶一樣，箇中滋味悠長。（野雲南評） 身遭刑罰，被罷免官職，家產也被沒收，流放到遙遠的地方。雖然落得一身空空蕩蕩，但即使在不風流的地方，也依然能夠活出風流。（南石秀評） 劈頭一句就用來檢驗來者的根機，如同高山壓頂，巨浪翻滾，能夠認識到的人很少。突然晴空中響起一聲霹靂，金色的麒麟衝破了碧綠的琉璃。（百愚斯評）

【English Translation】 English version 『Knowing and understanding』 enters the cage of dust. (Zhao Jue Zong's comment) Ke Bin and Xing Hua, one issues commands, the other puts them into practice. Ke Bin's hair is white, covering his entire body, seemingly piercing through the discerning eyes of the Chan masters, ultimately causing the world to argue endlessly. (Fo Xin Cai's comment) Dan Mountain produces the 'yuè zhuó' (a type of phoenix), and the lion gives birth to the 'suān ní' (a type of lion). If one still clings to the 'Mo Xi Eye' (referring to the highest insight) under the staff, it is only a futile boast of possessing first-rate wit. (Jing Shan Gao's comment) Venerable Ke Bin lost in the Dharma debate. He once donned golden armor for the nation's crisis. Later, Chan Master Xing Hua emerged to propagate the Dharma, but he did not sell his precious sword due to poverty. Xing Hua's arms are strong and powerful, yet he still finds the bow's strength insufficient; Chan Master Xue Dou's eyes are sharp, yet he can still recognize the high battle clouds on the battlefield. (Xia Tang Yuan's comment) Fined and expelled from the monastery, it is a disgrace to the family. Chan Master Xing Hua is strict, and Venerable Ke Bin is no less so. There is no true transmission of subtle secrets between father and son, only the 'jade unicorn' (a metaphor for outstanding talent) is knocked out through blows and shouts. (Fo Zhao Guang's comment) When host and guest meet, the winds and clouds change unpredictably. Adding another cup after being drunk, the etiquette becomes more complete. Yet, the one being beaten with the staff is one's own flesh and blood, and carrying the drum in the monastery becomes a grievance instead. (Huo An Ti's comment) Xing Hua's staff is like a roaring thunderbolt, and dust rises from under Ke Bin's feet. Without the general's command from beyond the border, how could this fine name be spread throughout the four seas? (Shui An Yan's comment) Xing Hua beats Ke Bin, leaving a mark with each strike. Although the ancients have passed away, they have left behind a model to emulate. After thirty years, how many people will know to be grateful? (Ni Wu Zhu Zong's comment) Fined and expelled from the monastery, everyone has seen it with their own eyes. It is difficult to defend oneself even with reason, one can only put on a brave face. Even if Chan Master Xing Hua fully upholds it, it is inevitable that only half of the order is carried out. This remaining half, please let the discerning Chan masters examine it carefully. (Ye Fu Chuan's comment) The family rules are strict and extraordinary. Even between father and son, there is no room for discussion. Fined, beaten, and then expelled from the monastery, it is like using olives to flavor tea, the taste is long-lasting. (Ye Yun Nan's comment) Suffering punishment and dismissal from office, one's family property is confiscated and exiled to a distant place. Although one ends up empty-handed, one can still live elegantly even in places where there is no elegance. (Nan Shi Xiu's comment) The first sentence is used to test the practitioner's potential, like a mountain pressing down and huge waves overturning, few can recognize it. Suddenly, a thunderbolt roars in the clear sky, and the golden unicorn breaks through the green glass. (Bai Yu Si's comment)

)

野菊籬邊半吐妍。風吹雨打正寒天。落花色染溪流去。獨使傷情怨杜䳌。(辨商榮)

六月黃河徹底冰。騎驢愁殺泊船人。縱然一夜都拋棄。爭免家貧又路貧。(漢關喻)

苦霧黃霜迷渡頭。驪龍奮迅海門秋。不因攫拏全神變。怎得長川灌百流。(法林音二)

掣電轟雷大不平。一毫頭上弄家聲。罰錢趁出無回互。大地從教努眼睛。

興化入堂見首座曰我見你了也。座便喝。師打露柱一下便出。座隨後上去曰適來觸忤和尚。禮拜未起。師就地打一棒。

法林音云。興化手忙腳亂。首座自起自倒。如今錯判往往有之。祇如首座盡其機來。還免得興化棒也未。興化盡令而行。還諾得首座也未。吹余將伊二棒細為注破。一棒全賓全主。一棒有殺有活。你若說是。端不曾見。不是。不妨一齊分付露柱。遂旋風打散。

一尺絲綸一丈波。江邊游泳自㜑娑。看渠收放渾閒事。引得鯨鯤不較多。(磬山鼎)

興化侍臨濟。因洛浦來參。濟問甚麼處來。曰鸞城來。濟曰有事相借問得么。曰新戒不會。濟曰。打破大唐國。覓個不會底人也無。參堂去。師隨後問。適來新到。是成褫他不成褫他。濟曰我誰管你成褫不成褫。師曰。和尚祇解將死雀就地彈。不解將一轉語蓋覆卻。濟曰你

【現代漢語翻譯】 現代漢語譯本 野菊花在籬笆邊含苞待放，風吹雨打，正值寒冷的天氣。凋落的花瓣染紅溪水流去，唯獨讓人傷感，怨恨那杜鵑鳥。（辨商榮） 六月黃河徹底結冰，騎驢的人愁壞了停船的人。即使一夜之間全部拋棄，又怎能避免家貧和路途的貧困？（漢關喻） 濃重的霧氣和黃色的霜覆蓋了渡口，驪龍（傳說中的黑龍）奮力迅猛地在海門（海的入口）掀起秋濤。如果不憑藉攫取和變化的神力，怎麼能讓長長的河流灌溉萬物？（法林音二） 閃電雷鳴，極大的不公平。在一根毫毛的頂端，卻要建立家聲。罰了錢就趕出去，毫不猶豫，任憑大地睜大眼睛（表示不滿）。 興化（禪師名）進入禪堂，見到首座（寺院中職位名）說：『我見到你了。』首座便喝斥。興化打了一下露柱（禪宗用語，指無情之物）便離開了。首座隨後追上去說：『剛才冒犯了和尚。』禮拜還未起身，興化就地打了一棒。 法林音評論說：『興化手忙腳亂，首座自己起身又自己倒下。如今錯判的情況常常發生。就像首座用盡了他的機鋒，還能免得了興化的棒子嗎？興化完全按照命令而行，還能認可首座嗎？』我將這兩棒詳細地註解剖析。一棒是全賓全主（禪宗術語，指主客不分），一棒是有殺有活（禪宗術語，指既能破除執著，又能建立真理）。如果你說是，那就是根本沒見過。如果說不是，不妨一起交給露柱。』於是像旋風一樣打散。 一尺長的絲線，牽動一丈高的波浪，在江邊自由自在地游泳。看他收放魚線，好像是很平常的事情，卻引來了鯨魚和鯤鵬，數量還不少。（磬山鼎） 興化在臨濟（禪師名）處侍奉。因為洛浦（地名）有人來參拜。臨濟問：『從什麼地方來？』答：『從鸞城來。』臨濟說：『有件事想請教，可以嗎？』答：『新來的僧人，不明白。』臨濟說：『打破整個大唐國，也找不到一個不明白的人啊。去參堂吧。』興化隨後問：『剛才新來的，是成就了他，還是貶斥了他？』臨濟說：『我管你成就不成就。』興化說：『和尚只會把死雀扔在地上彈，不會用一句轉語掩蓋過去。』臨濟說：『你'

【English Translation】 English version Wild chrysanthemums bloom half-open by the fence, braving the wind and rain in the cold weather. Fallen petals dye the stream as they flow away, leaving only sorrow and resentment for the cuckoo. (Bian Shangrong) In the sixth month, the Yellow River freezes completely, causing grief to the donkey rider and the boatmen. Even if everything is abandoned overnight, how can one escape both poverty at home and poverty on the road? (Han Guan Yu) Heavy mist and yellow frost obscure the ferry crossing. The Black Dragon vigorously stirs up autumn waves at the sea gate (the entrance to the sea). If not for the power of seizing and transformation, how could the long river irrigate all things? (Fa Lin Yin II) Lightning and thunder, a great injustice. On the tip of a single hair, one seeks to establish a family reputation. Fined and expelled without hesitation, let the earth open its eyes wide (in disapproval). Xinghua (a Chan master) entered the meditation hall and, seeing the head monk (a position in the monastery), said, 'I see you.' The head monk immediately shouted. Xinghua struck the dew pillar (a Chan term referring to inanimate objects) and left. The head monk followed and said, 'I have just offended the monk.' Before he could finish his prostration, Xinghua struck him with a staff on the spot. Fa Lin Yin commented: 'Xinghua was flustered, and the head monk rose and fell on his own. Misjudgments often occur these days. Even if the head monk used all his wit, could he have avoided Xinghua's staff? Xinghua acted entirely according to orders; could he have acknowledged the head monk?' I will annotate and analyze these two blows in detail. One blow is entirely guest and host (a Chan term referring to the inseparability of subject and object), and the other is both killing and giving life (a Chan term referring to both breaking attachments and establishing truth). If you say yes, then you have never seen it. If you say no, then let's hand it all over to the dew pillar.' Then, like a whirlwind, he scattered it. A foot of silk thread moves a ten-foot wave, swimming freely by the riverbank. Watching him reel in and release the line seems like a casual affair, yet it attracts whales and kunpeng (mythical giant fish), and in great numbers. (Qing Shan Ding) Xinghua was serving Linji (a Chan master). Because someone from Luopu (a place name) came to visit. Linji asked, 'Where do you come from?' He replied, 'From Luancheng.' Linji said, 'Is it okay to ask you something?' He replied, 'The newly ordained monk does not understand.' Linji said, 'Even if you break the entire Tang Dynasty, you won't find someone who doesn't understand. Go to the meditation hall.' Xinghua then asked, 'The newcomer just now, did you help him succeed or did you demote him?' Linji said, 'I don't care whether you succeed or not.' Xinghua said, 'The monk only knows how to flick a dead sparrow on the ground, and doesn't know how to cover it up with a turning phrase.' Linji said, 'You'

作么生。師曰請和尚作新到。濟遂曰新戒不會。師曰卻是老僧罪過。濟曰你語藏鋒。師擬議。濟便打。至晚濟又曰。我今日問新到。是將死雀就地彈。就窠子里打。及至你出得語。又喝起了。向青雲里打。師曰草賊大敗。濟便打。

廣教玉云。若論此事。擊石火閃電光。構得構不得俱未免喪身失命。看他臨濟權衡在手縱奪隨宜。興化雖云爲眾竭力。未免禍出私門。總似今日門風委地。汝輩瞻前顧後有什麼氣息。喝一喝云。龍象蹴蹋是誰堪。雪曲應希徒側耳。

興化因僧問。軍期急速時如何。師曰日料半斤食。

離城別閣暗愁時。月落星分信馬蹄。風掃曉牕林木迥。夜深汀岸火光微。(投子青)

興化見同參僧來。才上法堂師便喝。僧亦喝。師又喝。僧亦喝。師近前拈棒。僧又喝。師曰你看者瞎漢猶作主在。僧擬議。師直打下法堂。侍者請問。適來那僧有甚觸忤和尚。師曰。它適來也有權也有實。也有照也有用。及乎我將手向伊麵前橫兩橫。到者里卻去不得。似者般漢。不打更待何時。侍者禮拜。

昭覺勤云。辨王庫刀。震涂毒鼓。掣電未足以擬其迅。震霆未足以方其威。可謂善驅耕夫之牛。能奪饑人之食。祇如賓主互換。有照有用有權有實則且置。甚處是興化將手向伊麵前橫兩橫處。

【現代漢語翻譯】 現代漢語譯本 作么生（怎麼樣）？師父說：『請和尚您扮演新來的僧人。』臨濟（Linji）於是說：『新受戒的人不會。』師父說：『卻是老僧我的罪過。』臨濟（Linji）說：『你說話藏著鋒芒。』師父剛要思量，臨濟（Linji）就打了他。到了晚上，臨濟（Linji）又說：『我今天問新來的僧人，就像把將死的麻雀在地上彈，在鳥窩裡打。等到你能夠說出話來，又喝一聲把你驚起，向青雲里打。』師父說：『草寇大敗。』臨濟（Linji）就打了他。

廣教玉（Guangjiao Yu）說：『若論這件事，就像擊石火、閃電光一樣迅速，無論能否領會，都免不了喪身失命。看他臨濟（Linji）權衡在手，縱奪隨心所欲。興化（Xinghua）雖然說為大眾竭盡全力，也免不了禍從私門而出。總而言之，今天的門風已經衰落。你們這些瞻前顧後的人有什麼氣息？』喝一聲說：『龍象蹴蹋，是誰能夠承受？雪曲應該稀少，聽者徒勞側耳。』

興化（Xinghua）因為有僧人問：『軍期緊急的時候該怎麼辦？』師父說：『每天的口糧是半斤。』

離城別院，暗自憂愁的時候，月落星稀，任憑馬蹄奔馳。風掃清晨的窗戶，林木顯得更加空曠，夜深時，水邊的岸上，火光微弱。（投子青（Touzi Qing））

興化（Xinghua）看見一同參學的僧人來了，剛登上法堂，師父就喝一聲。僧人也喝一聲。師父又喝一聲。僧人也喝一聲。師父走上前去拿起棒子。僧人又喝一聲。師父說：『你看這個瞎漢還在當家作主。』僧人剛要思量，師父直接把他打下法堂。侍者請問：『剛才那個僧人有什麼冒犯了和尚您？』師父說：『他剛才也有權，也有實，也有照，也有用。等到我將手在他面前橫兩橫，到這裡卻過不去了。像這樣的漢子，不打更待何時？』侍者禮拜。

昭覺勤（Zhaojue Qin）說：『分辨王庫的刀，震懾涂毒的鼓。閃電不足以比擬它的迅速，雷霆不足以比擬它的威猛。可以說是善於驅趕耕夫的牛，能夠奪取飢餓之人的食物。就像賓主互相轉換，有照有用有權有實姑且不論，哪裡是興化（Xinghua）將手在他面前橫兩橫的地方？』

【English Translation】 English version What's it like? The master said, 'Please, venerable monk, act as a newly arrived monk.' Linji (Rinzai) then said, 'A newly ordained monk wouldn't know how.' The master said, 'It is this old monk's fault.' Linji (Rinzai) said, 'Your words conceal a sharp edge.' As the master was about to consider, Linji (Rinzai) struck him. In the evening, Linji (Rinzai) again said, 'Today, when I questioned the newly arrived monk, it was like flicking a dying sparrow on the ground, striking it in its nest. By the time you could utter a word, I startled you with a shout, striking you into the blue clouds.' The master said, 'The bandit army is utterly defeated.' Linji (Rinzai) then struck him.

Guangjiao Yu said, 'Discussing this matter, it's as swift as striking flint or a flash of lightning. Whether you comprehend it or not, you cannot avoid losing your life. Observe how Linji (Rinzai) holds the scales of power, freely giving and taking away as he pleases. Although Xinghua (Hsing-hua) claimed to exert himself for the sake of the assembly, he could not avoid trouble arising from his private affairs. In short, the spirit of our school has declined today. What vitality do you, who are so cautious, possess?' He shouted, 'Who can withstand the trampling of dragons and elephants? Rare should be the snow song; listeners strain their ears in vain.'

Xinghua (Hsing-hua) was asked by a monk, 'What should be done when the military deadline is urgent?' The master said, 'Half a pound of food per day.'

When leaving the city and staying in a separate pavilion, one feels a secret sorrow. The moon sets, the stars scatter, and the horse's hooves gallop freely. The wind sweeps the morning window, making the woods appear even more desolate. In the deep night, the firelight is faint on the shore. (Touzi Qing)

Xinghua (Hsing-hua) saw a fellow practitioner monk arrive. As soon as he ascended the Dharma hall, the master shouted. The monk also shouted. The master shouted again. The monk also shouted. The master stepped forward and picked up a staff. The monk shouted again. The master said, 'Look at this blind fellow, still acting as the master.' As the monk was about to consider, the master struck him directly down from the Dharma hall. The attendant asked, 'What offense did that monk commit against you, venerable master?' The master said, 'Just now, he had both power and substance, both illumination and function. But when I waved my hand twice in front of his face, he could not pass through. A fellow like that, when should I strike him if not now?' The attendant bowed.

Zhaojue Qin said, 'Distinguishing the sword of the royal treasury, shaking the drum of poisoned venom. Lightning is not enough to compare to its swiftness, thunder is not enough to compare to its might. It can be said to be skilled at driving the farmer's ox, able to seize the food of the hungry. Just like the host and guest exchanging roles, let's put aside having illumination, function, power, and substance for the moment. Where is the place where Xinghua (Hsing-hua) waved his hand twice in front of his face?'

者里洞明得。可以荷負臨濟正法眼藏。如或泥水未分。未免瞎驢趁大隊。　天童華云。興化門墻千仞。家法森嚴。者僧暗透重關。要看洞中春色。好則好。未免二俱失利。祇如興化道。我將手向伊麵前橫兩橫。又作么生。天堂未就。地獄先成。　育王光云。高提祖印。獨耀寰中。大啟洪爐。烹凡煅聖。非興化不能驗同參。非同參不能見興化。直得主賓互換照用雙行。且道那裡是興化將手向伊麵前橫兩橫處。者里明得。臨濟一宗不至掃土。脫或未然。育王為你道破。拈拄杖卓一卓云。金鏃慣調曾百戰。鐵鞭多力恨無仇。　南堂欲云。阿呵呵。獅子兒。返躑龍馬駒。𨁝跳打破上頭關。賓主俱失照。有底便道當時再與一喝。不然掀倒禪床拂袖而去。恁么見解有甚共語處。今日要使現前一眾與他古人兩得相見。青山不鎖長飛勢。滄海合知來處高。

霹靂驚天地。那容掩耳聽。須知興化老。一半是人情。(鼓山圭)

鏌鎁在握。天魔膽落。明眼衲僧。休更卜度。(徑山杲)

恰如劊子氣雄豪。便向咽㗋下一刀。五臟肝心皆剖出。方知王法不相饒。(退庵休)

瀲瀲滟滟水光浮。不見孤帆不見舟。斜陽欲落未落處。儘是離人今古愁。(伊庵權)

須彌倒卓。海水逆流。同參相訪。作盡冤仇。休休。

{ "translations": [ "現代漢語譯本：", "如果在這裡能夠洞察明白，就可以承擔起臨濟（Linji，人名）正法眼藏（Zhengfa Yanzang，佛教術語，指正法眼，即佛法的精髓）。如果還是泥水不分，那就免不了像瞎驢跟在大隊後面亂跑。天童華（Tiantong Hua，人名）說，興化（Xinghua，地名）門墻高聳千仞，家法森嚴。這位僧人暗中突破重重關卡，想要看看洞中的春色。好是好，但免不了雙方都失去利益。就像興化所說，『我將手在他面前橫兩橫』，又該如何理解呢？天堂還沒建成，地獄已經先形成了。育王光（Yu Wangguang，人名）說，高高提起祖印（Zuyin，佛教術語，指禪宗的傳承），獨自照耀寰宇之中，大開洪爐，烹煉凡人，鍛造聖人。不是興化就不能驗證同參（Tongcan，佛教術語，指一同參禪的人），不是同參就不能瞭解興化。要達到主賓互相轉換，照用雙行的境界。那麼，哪裡是興化將手在他面前橫兩橫的地方呢？如果在這裡明白，臨濟一宗就不會衰敗。如果還不明白，育王為你點破。拿起拄杖敲一下說，『金箭調慣了，曾經百戰，鐵鞭力氣大，只恨沒有仇敵。』南堂欲（Nantang Yu，人名）說，『啊呵呵，獅子兒，反踢的龍馬駒，跳躍著打破上頭的關卡，賓主雙方都失去照應。』有人就說當時再給他一喝，不然就掀倒禪床拂袖而去。這樣的見解有什麼可以共同談論的地方？今天想要讓在座的各位與古人相見。『青山鎖不住長飛的趨勢，滄海應該知道來自何處高遠。』", "霹靂驚天地，哪裡容得掩耳不聽。要知道興化老，一半是人情。（鼓山圭，Gushan Gui，人名）", "鏌鎁（Moye，寶劍名）在手，天魔膽落。明眼的衲僧（Naseng，指僧人），不要再猜測了。（徑山杲，Jingshan Gao，人名）", "恰如劊子手氣勢雄豪，便向咽喉下一刀。五臟肝心都剖出來，才知道王法不相饒。（退庵休，Tui'an Xiu，人名）", "瀲瀲滟滟水光浮，不見孤帆不見舟。斜陽欲落未落處，儘是離人今古愁。（伊庵權，Yi'an Quan，人名）", "須彌（Xumi，佛教術語，指須彌山）倒塌，海水倒流。同參互相拜訪，做了冤家仇人。休休。", "english_translations": [ "English version:", "If one can thoroughly understand this, one can shoulder the Zhengfa Yanzang (正法眼藏, the treasury of the Eye of the True Dharma, the essence of Buddhism) of Linji (臨濟, a person's name). If mud and water are not yet separated, one will inevitably be like a blind donkey following the herd. Tiantong Hua (天童華, a person's name) said, 'Xinghua's (興化, a place name) gate is a thousand ren (仞, ancient unit of length) high, and the family rules are strict. This monk secretly breaks through layers of barriers, wanting to see the spring scenery in the cave. It's good, but inevitably both sides lose benefits. Just like what Xinghua said, 'I put my hand across his face twice,' how should it be understood? Heaven has not yet been built, and hell has already been formed.' Yu Wangguang (育王光, a person's name) said, 'Raise the Zuyin (祖印, the ancestral seal, referring to the transmission of Zen) high, shining alone in the universe, opening the great furnace, cooking mortals, and forging saints. It is only through Xinghua that one can verify fellow practitioners (Tongcan, 同參, fellow Zen practitioners), and only through fellow practitioners that one can see Xinghua. One must reach the state where host and guest transform each other, and illumination and function go hand in hand. So, where is the place where Xinghua put his hand across his face twice? If you understand this, the Linji sect will not decline. If you still don't understand, Yu Wang will break it for you.' He picked up his staff and tapped it once, saying, 'Golden arrows are well-tuned, having fought hundreds of battles, and the iron whip is strong, only regretting having no enemies.' Nantang Yu (南堂欲, a person's name) said, 'Ah, ha ha, lion cub, dragon colt kicking back, leaping and breaking through the upper barrier, both host and guest lose their illumination.' Some say to give him another shout at that time, or else overturn the Zen bed and leave with a flick of the sleeve. What is there to talk about with such a view? Today, I want to allow everyone present to meet the ancients. 'Green mountains cannot lock the trend of long flight, and the vast sea should know where the height comes from.'", "Thunderbolts startle heaven and earth; how can one cover one's ears and not listen? Know that old Xinghua is half human sentiment. (Gushan Gui, 鼓山圭, a person's name)", "With Moye (鏌鎁, a famous sword) in hand, the demons lose their courage. Clear-eyed monks (Naseng, 衲僧, monks) should stop guessing. (Jingshan Gao, 徑山杲, a person's name)", "Just like an executioner with heroic spirit, he puts a knife to the throat. The five organs, liver, and heart are all cut out, and then one knows that the king's law does not forgive. (Tui'an Xiu, 退庵休, a person's name)", "The shimmering water shines, but no lone sail or boat is seen. Where the setting sun is about to fall but has not yet fallen, is full of the sorrow of parting, past and present. (Yi'an Quan, 伊庵權, a person's name)", "Mount Sumeru (Sumi, 須彌, a Buddhist term referring to Mount Sumeru) collapses, and the sea water flows backward. Fellow practitioners visit each other, becoming enemies. Enough, enough." ] }

明日黃花蜨也愁。(雪庵瑾)

驅耕夫牛照即用。奪饑人食用即照。不得同參把手行。安知袖裡有穿竅。(南巖勝)

也攙旗鼓解當頭。洗凈晴空眾嶺秋。一點不來云萬里。雁聲哀嚦未曾休。(三峰藏)

興化因云居示眾。老僧二十年前住三峰庵時。魏府有興化長老來問曰權借一問以為影草時如何。老僧當時機思遲鈍道不得。為伊置得個問頭奇特。不敢辜它。伊曰想庵主答者話不得。不如禮拜了退。而今思量。當時不消道個何必。后因化主到乃問。山中和尚住三峰時。老僧曾問伊話。抵對不得。而今道得也未。化主遂舉前話。師曰云居二十年祇道得個何必。興化即不然。爭如道個不必。

三聖然云。云居二十年道得底。猶較他興化半月程。　徑山杲云。何必不必。綿綿密密。覿面當機。有續得末後句。許伊親見二尊宿。　平陽忞云。云居放憨。興化廝賴。雖則互相激揚。怎奈祇作得賓中主。作不得主中主。今日若有恁么問。但云好。才擬議。劈脊打出。不惟使他差異禪和無開口處。且顯宗師家有三玄戈甲照用同時底手眼。

何必不必。一七二七。龍樹馬鳴。焰光透出。(道吾真)

云居何必。興化不必。眼若不開。夢中叫屈。(月堂昌)

何必不必。方圓曲直。眉目分明

【現代漢語翻譯】 現代漢語譯本： 明日的黃花，連蝴蝶也為之發愁。（雪庵瑾）

驅趕耕地的農夫和牛，照例可以立即使用；奪取飢餓的人的食物，也照例可以立即使用。不能與人一同參與，手把手地去做。怎知我的袖子里有個洞呢？（南巖勝）

也來助陣，搖旗吶喊，懂得如何應對當前局面。洗凈晴空，眾山顯露出秋色。一點雲彩也不來，萬里無雲。大雁的叫聲悲哀悽厲，從未停止。（三峰藏）

興化因為云居向大眾開示。老僧二十年前住在三峰庵時，魏府有位興化長老來問：『權且借用一問，作為草稿，此時該如何？』老僧當時機敏不足，回答不上來，為他設定了一個奇特的問頭，不敢辜負它。他說：『想必庵主回答不上來，不如禮拜後退下。』如今思量，當時不必說個『何必』。後來興化化主到來，於是問：『山中的和尚住在三峰時，老僧曾問過他的話，他抵對不上來，現在能回答了嗎？』化主於是舉起之前的話。師父說：『云居二十年只說得出個『何必』。興化卻不然，不如說個『不必』。』

三聖然說：『云居二十年說得出的，還比興化慢了半個月的路程。』徑山杲說：『何必，不必，綿綿密密，當面抓住時機，有能續上最後一句的，就允許他親見云居和興化兩位尊宿。』平陽忞說：『云居裝傻，興化耍賴，雖然互相激勵，但終究只能做賓中主，做不了主中主。』今日若有這樣問的，只說『好』。才一擬議，就劈頭蓋臉打出去，不僅使那些差異的禪和無話可說，而且顯示出宗師家有三玄戈甲照用同時的手段。』

何必，不必，一七二七。龍樹（Nāgārjuna，印度佛教哲學家），馬鳴（Aśvaghoṣa，佛教詩人、哲學家），焰光透出。（道吾真）

云居說『何必』，興化說『不必』，眼睛若不開竅，只能在夢中叫屈。（月堂昌）

何必，不必，方圓曲直，眉目分明。

【English Translation】 English version: The chrysanthemum of tomorrow, even the butterfly sorrows for it. (Xue'an Jin)

Driving the plowing farmer and the ox, it can be used immediately as usual; seizing the food of the hungry, it can also be used immediately as usual. One cannot participate together, doing it hand in hand. How does one know there is a hole in my sleeve? (Nanyan Sheng)

Also joining the battle, waving the flag and shouting, understanding how to respond to the current situation. Washing clean the clear sky, the mountains reveal the colors of autumn. Not a single cloud comes, ten thousand miles without clouds. The cry of the wild geese is sad and shrill, never ceasing. (Sanfeng Zang)

Xinghua because Yunju gave a public instruction. When the old monk lived in Sanfeng Hermitage twenty years ago, Elder Xinghua from Wei Prefecture came and asked: 'Let's borrow a question as a draft, what should be done at this time?' The old monk was slow-witted at the time and could not answer. He set up a peculiar question for him, not daring to fail him. He said, 'Presumably the abbot cannot answer, it is better to bow and withdraw.' Now thinking about it, there was no need to say 'Why must it be?' Later, the transformation master Xinghua arrived and asked: 'When the monk in the mountain lived in Sanfeng, the old monk asked him a question, and he could not answer it. Can he answer it now?' The transformation master then raised the previous question. The master said, 'Yunju has only been able to say 'Why must it be?' for twenty years. Xinghua is not like that, it is better to say 'It is not necessary.'

Sansheng Ran said: 'What Yunju can say in twenty years is still half a month slower than Xinghua.' Jingshan Gao said: 'Why must it be, it is not necessary, continuous and dense, seizing the opportunity face to face, those who can continue the last sentence are allowed to see the two venerable monks Yunju and Xinghua in person.' Pingyang Min said: 'Yunju pretends to be stupid, Xinghua acts shamelessly, although they encourage each other, they can only be the host in the guest, not the host in the host.' If there is such a question today, just say 'Good.' As soon as you deliberate, hit them head-on, not only making those different Chan monks speechless, but also showing that the master's family has the means of using the three mysterious weapons at the same time.

Why must it be, it is not necessary, one seven two seven. Nāgārjuna (Nāgārjuna, Indian Buddhist philosopher), Aśvaghoṣa (Aśvaghoṣa, Buddhist poet and philosopher), the flame shines through. (Daowu Zhen)

Yunju says 'Why must it be,' Xinghua says 'It is not necessary,' if the eyes are not open, one can only cry out in dreams. (Yuetang Chang)

Why must it be, it is not necessary, square and round, curved and straight, the features are distinct.

。若為辨的。影草既隨身。覿面當機疾。一雙孤雁忽高飛。兩隻鴛鴦還獨立。(最庵印)

何必不必。金刀玉尺。甜者如檗。苦者如蜜。二十年來。無處雪屈。咦。(別峰印)

興化示眾。我聞長廊下也喝。后架里也喝。諸子。汝莫盲喝亂喝。直饒喝得興化向虛空里撲下來一點氣也無。待我蘇息起來向汝道未在。何故。我未曾向紫羅帳里攃珍珠。與汝諸人去在。胡喝亂喝作么。

天寧琦云。我當時若見。祇向他道何必。待者老漢東西顧視。卻與一喝。驚群須是英靈漢。敵勝還他獅子兒。　報恩琇云。識法者懼。

紫羅帳里攃珍珠。密意師承會也無。摸象眾盲徒亂說。當臺古鏡見差殊。(海印信)

興化老。也大差。三十三天上撲下。紫羅帳里攃珍珠。古也今也誰酬價。得一牛。還一馬。休說人間光照夜。不見錦繡銀香囊。直至如今成話欛。(上方益)

對眾全提摩竭令。豈是閑開兩片皮。喝下瞎驢成隊走。夢中推倒五須彌。(徑山杲)

紫羅帳里攃珍珠。禪客相逢總掠虛。拍手呵呵開口笑。釋迦彌勒是他奴。(鼓山圭)

興化因僧問。寶劍知師藏已久。今日當陽試借看。師曰不借。曰為甚不借。師曰。不遇張華眼。徒窺射斗光。曰用者何如。師曰。橫身當宇宙。誰

【現代漢語翻譯】 現代漢語譯本： 若是爲了辨別真偽，就像影子和草一樣緊隨其身。直面當下，抓住時機要迅速。一對孤雁忽然高飛，兩隻鴛鴦依然獨立。（最庵印） 何必如此，不必如此。要有金刀玉尺般的標準。甜的像黃檗一樣苦澀，苦的像蜂蜜一樣甘甜。二十年來，沒有地方可以洗雪冤屈。咦！（別峰印） 興化禪師開示大眾：我聽說長廊下有人喝，后架里也有人喝。各位，你們不要盲目地喝，胡亂地喝。即使喝得興化禪師從虛空中撲下來，一點氣息也沒有，等我甦醒過來再告訴你們，還未到時候。為什麼呢？因為我還沒有在紫羅帳里擦拭珍珠，傳授給你們這些人。胡喝亂喝乾什麼？ 天寧琦禪師說：我當時如果見到，就只對他說『何必』。等待那個老漢左右顧盼，卻給他一喝。要驚動眾人，必須是英勇有靈氣的人；戰勝敵人，還要靠獅子一樣的勇猛。報恩琇禪師說：懂得佛法的人會感到畏懼。 在紫羅帳里擦拭珍珠，其中的秘密師承，你們領會了嗎？就像一群盲人摸象，胡亂地說。就像明鏡高懸，細微的差別也能顯現。（海印信） 興化老禪師，也太離譜了。從三十三天上撲下來，在紫羅帳里擦拭珍珠。古往今來，誰能酬謝這個價值？得到一頭牛，還要還一匹馬。不要說人間的光明照亮黑夜。不見那錦繡銀香囊，直到如今成了笑柄。（上方益） 當著大眾，完全提起了摩竭令（mahākaruṇā，大悲咒）。難道是隨便張開兩片嘴唇說說而已嗎？一聲喝下，瞎驢成群結隊地跑開，在夢中推倒了五座須彌山（Sumeru）。（徑山杲） 在紫羅帳里擦拭珍珠，禪客相逢，總是掠奪虛名。拍手呵呵地大笑，釋迦（Śākyamuni）和彌勒（Maitreya）都成了他的奴僕。（鼓山圭） 興化禪師因為有僧人問：寶劍知道禪師您已經收藏很久了，今天能否在當陽（地名）試著借來看看？禪師說：不借。僧人問：為什麼不借？禪師說：不遇到張華這樣有眼力的人，只能白白地窺視那射斗的光芒。僧人問：使用者會怎麼樣？禪師說：橫身擋住宇宙，誰敢靠近？

【English Translation】 English version: If it is for distinguishing, like a shadow following the body. Face the moment directly, seize the opportunity swiftly. A pair of solitary geese suddenly fly high, two mandarin ducks still stand alone. (Zui An's seal) Why necessarily, why not necessarily. Have standards like a golden knife and jade ruler. The sweet is like the bitterness of phellodendron, the bitter is like the sweetness of honey. For twenty years, there has been nowhere to redress grievances. Alas! (Biefeng's seal) Zen Master Xinghua addressed the assembly: I heard someone shouting in the long corridor, and someone else shouting in the back hall. Monks, do not shout blindly or randomly. Even if you shout so much that Xinghua falls from the void with no breath left, wait until I recover and tell you, it is not yet time. Why? Because I have not yet polished pearls in the purple silk tent and passed it on to you. What is the point of shouting blindly and randomly? Zen Master Tianning Qi said: If I had seen it then, I would have only said 'Why necessarily'. Waiting for that old man to look around, I would give him a shout instead. To startle the crowd, one must be a brave and spirited person; to defeat the enemy, one must rely on the courage of a lion. Zen Master Baoen Xiu said: Those who understand the Dharma will be in awe. Polishing pearls in the purple silk tent, have you understood the secret lineage? Like a group of blind men touching an elephant, speaking randomly. Like a bright mirror hanging high, even subtle differences can be revealed. (Haiyin's seal) Old Zen Master Xinghua, you are too outrageous. Falling from the Thirty-three Heavens, polishing pearls in the purple silk tent. In ancient times and now, who can repay this value? Get one cow, and still have to return one horse. Do not say that the light of the human world illuminates the night. The embroidered silver sachet is not seen, and until now it has become a laughingstock. (Shangfang Yi) In front of the assembly, the Mahakaruna (摩竭令) is fully raised. Is it merely casually opening two lips to speak? With one shout, blind donkeys run away in droves, and in dreams, five Mount Sumerus (須彌) are toppled. (Jingshan Gao) Polishing pearls in the purple silk tent, Zen practitioners always seek empty fame when they meet. Clapping hands and laughing loudly, Śākyamuni (釋迦) and Maitreya (彌勒) have become his servants. (Gushan Gui) Zen Master Xinghua, because a monk asked: The precious sword knows that you, Master, have been collecting it for a long time. Today, can you try to borrow it in Dangyang (當陽) to see? The Master said: I will not lend it. The monk asked: Why not lend it? The Master said: Without meeting someone with the vision of Zhang Hua, one can only vainly peek at the light that shoots at the Dipper. The monk asked: What about the user? The Master said: Blocking the universe with his body, who dares to approach?

是出頭人。僧便作引頸勢。師曰嗄。曰諾。便歸眾。

神鼎揆云。赤身臨白刃。誰敢犯當頭。者僧通身膽矣。若非久戰沙場。不免積骨堆山屍橫遍野。謾謂有張華之眼而能劍刃上翻身。若非興化擒縱自由殺活自在。不免犯手傷鋒。雖然。輸機謀主存深意。欺敵兵家無遠思。

興化示眾。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安怗。

翠峰顯舉。若立一塵國家興盛。不立一塵家國喪亡。遂拈拄杖云。還有同生同死底衲僧么。　昭覺勤云。當時若有個漢出來。道得一句互為賓主。免得翠峰者老漢後面自點胸。　鼓山賢云。立即是。不立即是。若道有時立有時不立。卻與瘧病相似。道雙照雙遮遮照同時。猶不離教家極則。畢竟作么生。拈拄杖卓一下。

興化因僧問多子塔前共談何事。師曰。一人傳虛。萬人傳實。

于道無所證。方通萬法路。或明或暗行。不慎亦不護。月來松色寒。云去青山露。今古天臺橋。幾人能得度。(投子青)

紫玉紅芽舊事空。兔葵燕麥領春風。尊前有客彈清淚。一曲湘君怨未終。(大善𡼕)

空鑒法林卷二十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十六

集云堂　編

【現代漢語翻譯】 現代漢語譯本 有一個僧人站出來挑戰。僧人做出引頸待斬的姿勢。興化禪師說：『嗄？』僧人回答：『諾。』然後回到僧眾中。

神鼎揆禪師評論說：『赤裸著身體面對鋒利的刀刃，誰敢冒犯？這位僧人真是膽大包天。如果不是久經沙場的戰士，難免會落得積骨如山、屍橫遍野的下場。不要以為有張華（三國時期博學多聞的人）的眼力就能在刀刃上翻身。如果不是興化禪師那樣擒縱自由、殺活自在，難免會傷到手或碰到刀鋒。』雖然如此，輸了計謀，主帥仍然心存深意；欺騙敵人，用兵之人不能沒有長遠的考慮。

興化禪師開示大眾：『如果立一塵（執著于任何事物），國家就會興盛，鄉野老翁就會愁眉不展。如果不立一塵（不執著于任何事物），國家就會喪亡，鄉野老翁就會安寧。』

翠峰顯禪師舉例說：『如果立一塵，國家就會興盛；如果不立一塵，國家就會喪亡。』於是拿起拄杖說：『還有同生共死的衲僧（出家人）嗎？』昭覺勤禪師評論說：『當時如果有人站出來，說一句互為賓主的話，就免得翠峰老漢在後面自己點胸（表示後悔）。』鼓山賢禪師評論說：『立即是，不立即是。如果說有時立有時不立，就像得了瘧疾一樣。說雙照雙遮，遮照同時，仍然沒有離開教家的最高境界。』到底應該怎麼做呢？拿起拄杖，敲擊一下。

興化禪師因為有僧人問起在多子塔前談論什麼事情，禪師說：『一人傳虛，萬人傳實。』

于道無所證，方通萬法路。或明或暗行，不慎亦不護。月來松色寒，云去青山露。今古天臺橋，幾人能得度。（投子青）

紫玉紅芽舊事空，兔葵燕麥領春風。尊前有客彈清淚，一曲湘君怨未終。（大善𡼕）

空鑒法林卷二十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十六

集云堂　編

【English Translation】 English version A monk came forward to challenge. The monk made a gesture of offering his neck for beheading. Zen Master Xinghua said, 'Ah?' The monk replied, 'Yes.' Then he returned to the assembly.

Zen Master Shending Kui commented: 'Facing a sharp blade with a naked body, who dares to offend? This monk is truly audacious. If he were not a veteran of many battles, he would inevitably end up with bones piled like mountains and corpses strewn across the fields. Don't think that having the eyes of Zhang Hua (a knowledgeable figure in the Three Kingdoms period) can allow you to turn around on the blade. If it were not for Zen Master Xinghua's freedom to capture and release, to kill and give life, one would inevitably injure one's hand or touch the blade.' Even so, losing the strategy, the commander still has deep intentions; deceiving the enemy, military strategists must have long-term considerations.

Zen Master Xinghua instructed the assembly: 'If one establishes a dust (attaches to anything), the country will prosper, and the old man in the countryside will frown. If one does not establish a dust (does not attach to anything), the country will perish, and the old man in the countryside will be at peace.'

Zen Master Cuifeng Xian cited an example: 'If one establishes a dust, the country will prosper; if one does not establish a dust, the country will perish.' Then he picked up his staff and said, 'Are there any fellow monks who will live and die together?' Zen Master Zhaojue Qin commented: 'If someone had stood up at that time and said a word about being guests and hosts to each other, the old man Cuifeng would not have had to pat his chest in regret later.' Zen Master Gushan Xian commented: 'Immediately is, not immediately is. If you say sometimes establish and sometimes not establish, it's like having malaria. Saying dual illumination and dual obscuration, obscuration and illumination at the same time, still does not leave the ultimate realm of the teachings.' What should be done after all? Pick up the staff and strike it once.

Zen Master Xinghua, because a monk asked what was discussed in front of the Pagoda of Many Sons, the Zen master said: 'One person transmits falsehood, ten thousand people transmit truth.'

'Without proof in the Way, one can pass through the myriad dharma paths. Walking in light or darkness, without caution or protection. The moon brings cold pine colors, the clouds reveal green mountains. The ancient Tiantai Bridge, how many can cross it?' (Touzi Qing)

'Purple jade and red buds, old affairs are empty, rabbit sunflowers and oat lead the spring breeze. Before the wine, a guest plays clear tears, a song of Xiangjun's resentment is not yet over.' (Da Shan Fu)

Empty Mirror Dharma Forest Volume 25 卍 New Continued Collection Volume 66 No. 1297 Zongjian Dharma Forest

Zongjian Dharma Forest Volume 26

Compiled by Jiyun Hall

大鑒下六世

鎮州寶壽延沼禪師(臨濟玄嗣)

因西院來參。問蹋破化城來時如何。師曰不斬死漢。院曰斬。師便打。院連道斬斬。師又隨聲打。少頃乃謂侍者曰。適來者僧將赤肉抵它干棒。著甚死急。次有一僧來白曰。某甲啟和尚。者問話底僧在大覺處來。兩人同參在者里見解總與么。恐已后委悉和尚法道。須是趁出。二人若不趁出。已后難得人承嗣。師即將陳白。僧趁出。

風穴喜云。西院蹋破化城。要且腳跟未得點地。寶壽不斬死漢。早已血濺梵天。則且置。祇如趁出者僧意作么生。韜略雙全多意氣。安南塞北一齊收。

寶壽因僧問萬境來侵時如何。師曰莫管它。

老大梢工慣經歷。看風使帆果端的。任他海獸作波濤。直過如飛沒軌跡。(海印信)

萬境來侵莫管伊。干戈元是太平基。當時蹋著來時路。月下騰騰信腳歸。(掩室開)

空中釘橛。石上裁花。種一籮粟。收三斤麻。(柏林格)

寶壽因趙州來。師在床背面而坐。州展坐具禮拜。師起身入方丈。州收坐具而出。

保福展云。寶壽忘頭失尾。趙州平地吃撲。

動弦別曲。葉落知秋。人平不語。水平不流。祇因腳底無羈絆。去住縱橫得自由。(遁庵演)

一自投桃便有心。瓊瑤相

【現代漢語翻譯】 現代漢語譯本

大鑒下六世

鎮州寶壽延沼禪師（臨濟玄嗣）

因為西院前來參訪。西院問：『踏破化城（比喻虛幻不實的目標）來時如何？』寶壽禪師說：『不斬殺已死的漢子。』西院說：『斬！』寶壽禪師便打他。西院接連說：『斬！斬！』寶壽禪師又隨著他的聲音打他。過了一會兒，寶壽禪師對侍者說：『剛才那個僧人，用赤肉來抵擋我的干棒，真是急著尋死。』之後有一僧人來稟告說：『弟子稟告和尚，那個問話的僧人在大覺處來，兩人一同參學，見解總是一樣。恐怕以後會敗壞和尚的法道，必須要把他們趕出去。』如果這兩個人不趕出去，以後很難有人來繼承您的法脈。寶壽禪師隨即把稟告的僧人趕了出去。

風穴禪師評論說：『西院踏破化城，但腳跟還沒有站穩。寶壽禪師不斬殺已死的漢子，早已血濺梵天。』這些暫且不談，只是趕走那個稟告的僧人，意圖是什麼呢？韜略雙全，意氣風發，安南塞北，一齊收復。

寶壽禪師因為有僧人問：『萬境（指各種境界）來侵時如何？』寶壽禪師說：『不要管它。』

老練的船工，慣於經歷風浪，看風使舵，果斷準確。任憑海獸掀起波濤，也能像飛一樣直過，不留軌跡。（海印信禪師）

萬境來侵，不要管它，干戈原本就是太平的基礎。當時踏著來時的路，月下悠然自得地信步而歸。（掩室開禪師）

空中釘橛，石上栽花，種一籮粟，收三斤麻。（柏林格禪師）

寶壽禪師因為趙州禪師前來，寶壽禪師在床上背對著他坐著。趙州禪師展開坐具禮拜。寶壽禪師起身進入方丈室。趙州禪師收起坐具走了。

保福禪師評論說：『寶壽禪師忘頭失尾，趙州禪師平地摔跤。』

撥動琴絃，另有曲調；樹葉飄落，可知秋天來臨。人若心平，則不語；水若平靜，則不流。只因爲腳下沒有羈絆，所以來去縱橫，自由自在。（遁庵演禪師）

自從投桃報李之後，便有了心機，瓊瑤相報，反而成了束縛。

【English Translation】 English version

The Sixth Generation After Dajian (Dajian Huineng, the Sixth Patriarch of Chan Buddhism)

Chan Master Yanzhao of Baoshou in Zhenzhou (Lineage of Linji Xuan)

Because a monk from Xiyuan (West Garden) came to visit, Xiyuan asked: 'What is it like coming after trampling through the Illusory City (a metaphor for unreal goals)?' The Master (Baoshou) said: 'I don't kill dead men.' Xiyuan said: 'Kill!' The Master then struck him. Xiyuan repeatedly said: 'Kill! Kill!' The Master struck him again following his words. After a while, he said to the attendant: 'That monk just now, using his bare flesh to resist my dry staff, was really rushing to his death.' Later, a monk came and reported: 'This disciple reports to the Abbot, that the monk who asked the question came from Dajue (Great Enlightenment), and the two of them study together, their views are all the same. I fear that they will ruin the Abbot's Dharma path in the future, so they must be driven out.' If these two are not driven out, it will be difficult to find someone to inherit your Dharma lineage in the future. The Master then drove out the reporting monk.

Chan Master Fengxue (Snow Cave) commented: 'Xiyuan trampled through the Illusory City, but his heels have not yet touched the ground. Baoshou did not kill a dead man, but blood has already splattered the Brahma heavens.' Let's put these aside for now. What was the intention of driving out the reporting monk? He is full of strategies and spirited, capable of recovering both Annam (Vietnam) and the northern deserts all at once.

Because a monk asked Baoshou: 'What is it like when the myriad realms (all kinds of states of existence) invade?' The Master said: 'Don't bother with them.'

A seasoned boatman is accustomed to experiencing storms, skillfully steering the sail according to the wind, decisive and accurate. Let the sea beasts make waves, he can pass straight through like flying, leaving no trace. (Chan Master Haiyin Xin)

When the myriad realms invade, don't bother with them; war is originally the foundation of peace. At that time, treading on the path you came from, you leisurely return home under the moonlight, trusting your feet. (Chan Master Yanshi Kai)

Hammering pegs into the air, planting flowers on stone, sowing a basket of millet, harvesting three catties of hemp. (Chan Master Berlin Ge)

Because Chan Master Zhaozhou came, Baoshou sat on the bed with his back to him. Zhaozhou spread out his sitting mat and bowed. Baoshou got up and entered the abbot's room. Zhaozhou packed up his sitting mat and left.

Chan Master Baofu commented: 'Baoshou forgot his head and lost his tail, Zhaozhou stumbled on flat ground.'

Strumming the strings, a different tune emerges; leaves fall, knowing autumn has arrived. If a person's mind is calm, they do not speak; if the water is still, it does not flow. Only because there are no fetters underfoot, one can go and stay freely in all directions. (Chan Master Dun'an Yan)

Ever since returning a peach for a plum, there has been calculation; repaying with jade and gems becomes a constraint.

報尚嫌輕。人情來去如知的。方解一輪兩處明。(童求昱)

寶壽因僧問萬里無片云時如何。師曰青天也須吃棒。曰未審青天有甚過。師便打。

天奇瑞雲。大小寶壽可謂為人為徹。殺人見血。　龍池傳云。寶壽只知盡法。不管無民。且如青天果有吃棒分么。時有僧過。池召阇黎。僧應諾。池云放汝三十棒。

寶壽問僧甚處來。曰西山來。師曰見獼猴么。曰見。師曰作甚麼伎倆。曰見某甲一個伎倆也做不得。師便打。

舊人相見話衷心。借問西山路徑深。對眾直言呈伎倆。紅爐煅煉要真金。(汾陽昭)

西山路上有獼猴。嘯雨哀風動客愁。忽遇北林獅子子。萬般伎倆一時休。(中際能)

寶壽因僧問訊。師曰百千諸佛盡不出此方丈內。曰。祇如古人道大千沙界海中漚。未審此方丈向什麼處著。師曰千聖現在。曰阿誰證明。師擲下拂子。僧從西過東立。師便打。僧曰若不久參焉知端的。師曰三十年後此話大行。

昭覺勤云。寶壽方丈里布網張羅。者僧鉤餌邊擎頭戴角。三度衝浪上來。三度被他籠罩。且道他得個什麼。還會么。重賞之下必有勇夫。

卷則囫圇無縫。舒則八面生光。百千諸佛同處一方。轉機輪于掌握。奮大用於當陽。非獨三十年後。面前薝蔔馨香。(佛

【現代漢語翻譯】 現代漢語譯本： 報應尚且嫌輕，人情往來就像知道的一樣。這才理解一輪明月照亮兩處地方。（童求昱） 寶壽禪師因為僧人問：『萬里無雲的時候怎麼樣？』 禪師說：『青天也應該吃棒！』 僧人說：『不知道青天有什麼過錯？』 禪師就打他。 天奇瑞雲禪師說：『大小寶壽禪師可謂為人做得徹底，殺人見血。』 龍池傳禪師說：『寶壽禪師只知道窮盡法則，不管有沒有人。比如青天真的有該吃棒的道理嗎？』 這時有個僧人經過，龍池禪師叫道：『阇黎（梵語，意為導師）。』 僧人應諾。龍池禪師說：『放你三十棒！』 寶壽禪師問僧人從哪裡來。僧人說：『從西山來。』 禪師說：『見到獼猴了嗎？』 僧人說：『見到。』 禪師說：『做什麼把戲？』 僧人說：『我一個把戲也做不出來。』 禪師就打他。 舊人相見說心裡話，請問西山的路有多深？當衆直言展示把戲，在紅爐里鍛鍊才能得到真金。（汾陽昭禪師） 西山路上有獼猴，呼嘯的風雨令人悲愁。忽然遇到北林的獅子，所有的把戲一時停止。（中際能禪師） 寶壽禪師因為僧人問訊。禪師說：『百千諸佛都出不了這個方丈之內。』 僧人說：『如果古人說大千世界像海中的水泡，那麼這個方丈放在什麼地方呢？』 禪師說：『千聖現在。』 僧人說：『誰來證明？』 禪師扔下拂子。僧人從西邊走到東邊站立。禪師就打他。僧人說：『如果不是長久參學，怎麼知道究竟？』 禪師說：『三十年後這話會大行於世。』 昭覺勤禪師說：『寶壽禪師在方丈里布下羅網，這個僧人在鉤餌邊上，頭上長角。三次衝浪上來，三次被他籠罩。』 那麼他得到了什麼？你們知道嗎？重賞之下必有勇夫。 捲起來就渾然一體沒有縫隙，舒展開來就八面生光。百千諸佛同在一個地方，在掌握中轉動法輪，在當陽發揮大用。不僅僅是三十年後，現在薝蔔（zhān bǔ，一種香花）就散發著香味。（佛果圜悟禪師）

【English Translation】 English version: The retribution is still considered light. Human interactions are as if known. Only then does one understand that a single moon illuminates two places. (Tong Qiuyu) Baoshou asked a monk, 'What is it like when there isn't a single cloud for ten thousand miles?' The master said, 'Even the blue sky deserves a beating!' The monk said, 'I don't understand what fault the blue sky has.' The master then struck him. Tianqi Ruiyun said, 'Great and small Baoshou can be said to have done things thoroughly for others, killing and seeing blood.' Longchi Chuan said, 'Baoshou only knows how to exhaust the law, regardless of whether there are people. For example, does the blue sky really have a reason to be beaten?' At this time, a monk passed by. Longchi called out, 'Acarya (Sanskrit for teacher)!' The monk responded. Longchi said, 'I'll give you thirty blows!' Baoshou asked a monk where he came from. The monk said, 'From West Mountain.' The master said, 'Did you see the monkeys?' The monk said, 'I did.' The master said, 'What tricks were they doing?' The monk said, 'I can't do a single trick.' The master then struck him. Old friends meet and speak from the heart, may I ask how deep the path to West Mountain is? Directly present your skills before the crowd, only through forging in the red furnace can you obtain true gold. (Fenyang Zhao) There are monkeys on the road to West Mountain, the howling rain and wind stir up the traveler's sorrow. Suddenly encountering the lion of North Forest, all kinds of tricks cease at once. (Zhongji Neng) Baoshou received a greeting from a monk. The master said, 'A hundred thousand Buddhas cannot leave this square foot.' The monk said, 'If the ancients said that the great thousand worlds are like bubbles in the sea, then where should this square foot be placed?' The master said, 'The thousand sages are present.' The monk said, 'Who can prove it?' The master threw down his whisk. The monk walked from west to east and stood there. The master then struck him. The monk said, 'If I hadn't studied for a long time, how would I know the truth?' The master said, 'In thirty years, these words will be widely practiced.' Zhaojue Qin said, 'Baoshou has set up a net in the square foot, and this monk is at the hook, wearing horns on his head. He has rushed up three times, and he has been caught three times.' So what did he get? Do you know? There must be brave men under heavy reward. When rolled up, it is seamless and whole; when unfolded, it shines in all directions. A hundred thousand Buddhas are in the same place, turning the Dharma wheel in their grasp, exerting great use in the present moment. Not only after thirty years, but now the champak (zhān bǔ, a fragrant flower) is fragrant. (Foguo Yuanwu)

燈珣)

寶壽因胡釘鉸來參。師問莫是胡釘鉸么。曰不敢。師曰還釘得虛空么。曰請和尚打破。師便打。曰莫錯打某甲。師曰向後有多口阿師與你點破在。胡後到趙州。舉前話。州曰汝因甚麼被他打。曰不知過在甚麼處。州曰祇者一縫尚無奈何。胡有省。

翠峰顯云。我要打者三個漢。一打趙州不合瞎卻胡釘鉸眼。二打寶壽不能塞斷趙州口。三打胡釘鉸不合放過寶壽。驀拈拄杖云。更有一個。大眾一時退。乃擊禪床一下。　溈山喆云。者漢雖然省去。可惜趙州放過。當時待他道過在什麼處。劈脊便棒。非但承他寶壽威光。亦乃與藂林為龜爲鑑。　溈山果云。寶壽大似無風起浪平地生堆。胡釘鉸貪程太速不覺墮坑落塹。若不遇趙州點破。爭得歸家穩坐。且道那裡是趙州點破處。良久云。斬新日月。特地乾坤。　鼓山永云。寶壽雖具打破虛空底鉗錘。未免傷鋒犯手。胡公末後悟去。誰知眼尚𥉌眵。　天寧琦云。胡釘鉸原不知者一縫。當時趙州若不與賊過梯。便是蹋破百二十緉草鞋也未瞥地在。雖然胡釘鉸明得。也較寶壽三十里。　資福廣云。千鈞之弩不為鼷鼠發機。寶壽不得無過。趙州雖善挽轉。也是就地彈雀。

現出虛空眼便花。更教打破事如麻。直須指出當堂縫。分明鷂子過新羅。(冶父川)

【現代漢語翻譯】 現代漢語譯本 寶壽禪師因為胡釘鉸（一位工匠）前來參訪而接見了他。寶壽禪師問道：『你是胡釘鉸嗎？』胡釘鉸回答說：『不敢當。』禪師說：『你還能釘補虛空嗎？』胡釘鉸說：『請和尚打破虛空。』寶壽禪師隨即打了他。胡釘鉸說：『不要打錯人啊！』寶壽禪師說：『以後會有多嘴的阿師（指禪師）為你點破其中玄機的。』胡釘鉸後來到了趙州禪師處，提起之前的事情。趙州禪師問：『你因為什麼被他打？』胡釘鉸說：『不知道錯在什麼地方。』趙州禪師說：『就是這一道縫隙，你尚且無可奈何。』胡釘鉸因此有所領悟。 翠峰顯禪師說：『我要打這三個人。第一打趙州禪師不該瞎了胡釘鉸的眼睛。第二打寶壽禪師不能堵住趙州禪師的嘴。第三打胡釘鉸不該放過寶壽禪師。』隨即拿起拄杖說：『還有一個。』大眾一時退後。於是敲擊禪床一下。 溈山喆禪師說：『這個人雖然有所領悟，可惜趙州禪師放過了他。當時應該等他說出錯在什麼地方，就劈頭一棒打下去。這樣非但能承接寶壽禪師的威光，也能為叢林（指禪宗寺院）做個借鑑。』 溈山果禪師說：『寶壽禪師太像無風起浪，平地堆山。胡釘鉸貪圖快速，不覺掉入坑裡。若不是遇到趙州禪師點破，怎能安穩地回到家中。那麼，哪裡是趙州禪師點破的地方呢？』良久，說：『嶄新的日月，特別的天地。』 鼓山永禪師說：『寶壽禪師雖然具有打破虛空的鉗錘，但免不了傷及鋒芒，觸犯到手。胡釘鉸最後雖然領悟了，誰知眼睛還是昏花。』 天寧琦禪師說：『胡釘鉸原本不知道這一道縫隙。當時趙州禪師如果不給賊人遞梯子，就是踏破一百二十雙草鞋也未必能瞥見。』雖然胡釘鉸明白了，也比寶壽禪師高明三十里。 資福廣禪師說：『千鈞之弩不會因為小老鼠而發射。寶壽禪師不能說沒有過錯。趙州禪師雖然善於挽回，也是就地打麻雀。』 現出虛空眼便花，更教打破事如麻。直須指出當堂縫，分明鷂子過新羅。（冶父川）

【English Translation】 English version Baoshou (a Zen master) received Hu Dingjiao (a tinker) who came to visit. Baoshou asked, 'Are you Hu Dingjiao?' Hu replied, 'I dare not presume.' The master said, 'Can you still mend the void?' Hu said, 'Please, Master, break the void.' Baoshou then struck him. Hu said, 'Don't strike the wrong person!' Baoshou said, 'Later, there will be a garrulous teacher who will point it out for you.' Later, Hu went to Zhaozhou (a Zen master) and mentioned the previous incident. Zhaozhou asked, 'Why were you struck by him?' Hu said, 'I don't know where I was at fault.' Zhaozhou said, 'You are still helpless with just this one seam.' Hu had an awakening. Cuifeng Xian (a Zen master) said, 'I want to strike these three people. First, I strike Zhaozhou for blinding Hu Dingjiao's eyes. Second, I strike Baoshou for not being able to shut Zhaozhou's mouth. Third, I strike Hu Dingjiao for letting Baoshou off.' He then picked up his staff and said, 'There is one more.' The assembly retreated at once. Then he struck the Zen platform once. Weishan Zhe (a Zen master) said, 'Although this person had an awakening, it is a pity that Zhaozhou let him off. At that time, he should have waited for him to say where the fault was and then struck him with a stick. This would not only have carried on Baoshou's prestige but also served as a lesson for the sangha (Buddhist community).' Weishan Guo (a Zen master) said, 'Baoshou is very much like stirring up waves when there is no wind, building a mound on flat ground. Hu Dingjiao was too eager and unknowingly fell into a pit. If he had not met Zhaozhou to point it out, how could he have returned home safely? So, where is the place that Zhaozhou pointed out?' After a long pause, he said, 'Brand new sun and moon, a special heaven and earth.' Gushan Yong (a Zen master) said, 'Although Baoshou possessed the hammer to break the void, he inevitably injured the edge and offended the hand. Who knew that Hu's eyes were still dim even after his final awakening?' Tianning Qi (a Zen master) said, 'Hu Dingjiao originally did not know this seam. If Zhaozhou had not given the thief a ladder at that time, he might not have glimpsed it even if he had worn out one hundred and twenty pairs of straw sandals.' Although Hu Dingjiao understood, he was still thirty miles ahead of Baoshou. Zifu Guang (a Zen master) said, 'A thousand-pound crossbow is not triggered by a tiny mouse. Baoshou cannot be said to be without fault. Although Zhaozhou was good at turning things around, he was also shooting sparrows on the spot.' 'When the void appears, the eyes are dazzled, and breaking things becomes like hemp. One must point out the seam in the hall, clearly a hawk passing over Silla.' (Yefu Chuan)

一縫分明在。當頭下手難。饒君鉸釘得。終是不完全。(鼓山圭)

直饒釘得者一縫。檢點將來非好手。可憐兩個老禪翁。卻向俗人呈家醜。(徑山杲)

寶壽問僧甚處來。曰崔禪來。師曰將得崔禪喝來么。曰不曾將得來。師曰與么則不從崔禪來。僧便喝。師拈棒。僧擬議。師便打。

云居舜云。寶壽與么也險。者僧食到口邊被人奪卻。

五湖禪客扣禪關。恰似初行學上山。騰身欲出青雲外。力到峰頭一步難。(佛鑒勤)

鎮州三聖慧然禪師(臨濟玄嗣)

上堂曰。我逢人則出。出則不為人。興化曰。我逢人則不出。出則便為人。

白雲端云。此二尊宿各有一處打得著。且道那個在前那個在後。還有人曏者里定當得么。良久云。妙舞莫夸迴雪手。三臺須是大家催。　保寧勇云。此二尊宿恁么為人猶在半途。保寧今日路見不平。拈拄杖下座。大眾一時走散。擲下歸方丈。　寶峰文云。者兩個老古錐。竊得臨濟些子活計。各自分疆列界氣沖宇宙。使明眼衲僧祇得好笑。且道笑個甚麼。若知得落處。一任七顛八倒。若不知。且向二老葛藤里咬嚼。　東山演云。一人文章浩渺。一人武藝全施。若道興化是文亦不得。若道三聖是武亦不得。若於此辨得出。許你通身是眼。若辨不

【現代漢語翻譯】 現代漢語譯本： 　　一絲縫隙分明可見，但當頭下手卻很難。即使你能夠用鉸釘固定住，最終仍然是不完全的。（鼓山圭） 　　即使真的能把這一絲縫隙釘住，仔細檢查起來也不是高手所為。可憐這兩個老禪師，竟然向世俗之人展示家醜。（徑山杲） 　　寶壽問僧人從哪裡來。僧人回答說從崔禪（人名，此處指崔禪的道場）來。寶壽禪師問：『你把崔禪的喝聲帶來了嗎？』僧人回答說：『沒有帶來。』寶壽禪師說：『既然這樣，那你不是從崔禪那裡來的。』僧人隨即大喝一聲。寶壽禪師拿起棒子，僧人剛想辯解，寶壽禪師就打了他。 　　云居舜說：『寶壽這樣做也很冒險，這個僧人吃到嘴邊的東西被人奪走了。』 　　五湖的禪客來叩擊禪關，恰似初次修行學著上山。想要騰身而出，飛到青雲之外，但力量到了山峰頂端，每一步都艱難。（佛鑒勤） 　　鎮州三聖慧然禪師（臨濟玄（人名）的後代） 　　上堂時說：『我遇到人就施展（禪機），施展出來就不為人所束縛。』興化說：『我遇到人就不施展（禪機），施展出來就能夠幫助人。』 　　白雲端說：『這兩位尊宿各自有一處擊中要害。那麼，誰在前，誰在後呢？還有人能夠在這裡判斷出來嗎？』停頓了很久，說：『不要誇耀你那回雪般的舞技，三臺的戲必須大家一起催促。』保寧勇說：『這兩位尊宿這樣教導人，還在半路上。保寧今天路見不平，拿起拄杖下座。大眾一時走散，（保寧勇）扔下拄杖回到方丈。』寶峰文說：『這兩個老古錐，竊取了臨濟（人名）的一些活潑手段，各自劃分疆界，氣勢衝向宇宙，讓明眼的衲僧只能覺得好笑。那麼，笑什麼呢？如果知道落腳之處，就任憑七顛八倒。如果不知道，就到這兩位老人的葛藤里去咬嚼吧。』東山演說：『一人文章浩瀚，一人武藝全部施展。如果說興化是文也不對，如果說三聖是武也不對。如果能在此辨別出來，就允許你通身都是眼睛。如果辨別不出，就……』

【English Translation】 English version: A single seam is clearly visible, but it's difficult to start right at the head. Even if you manage to fix it with rivets, it's ultimately incomplete. (Guishan Gui) Even if one manages to nail that seam, upon close inspection, it's not the work of a master. Pitiful are these two old Chan masters, displaying their family's shame to ordinary people. (Jingshan Gao) Baoshou asked a monk where he came from. The monk replied that he came from Cui Chan (personal name, referring to Cui Chan's monastery here). The master said, 'Did you bring Cui Chan's shout with you?' The monk replied, 'I didn't bring it.' The master said, 'In that case, you didn't come from Cui Chan.' The monk then shouted loudly. The master picked up a stick, and as the monk hesitated, the master struck him. Yunju Shun said, 'Baoshou's actions are also risky; the monk had something at his mouth, and it was snatched away.' A Chan traveler from the Five Lakes knocks on the Chan gate, just like a beginner learning to climb a mountain. He wants to soar out and fly beyond the blue clouds, but when his strength reaches the mountain peak, each step is difficult. (Fojian Qin) Chan Master H然 Huiran of San Sheng in Zhenzhou (a descendant of Linji Xuan (personal name)) In his sermon, he said, 'When I meet someone, I release (Chan opportunity); when released, it is not bound by people.' Xinghua said, 'When I meet someone, I do not release (Chan opportunity); when released, it can help people.' Baiyun Duan said, 'These two venerable masters each have a place where they hit the mark. So, who is in front, and who is behind? Is there anyone who can determine it here?' After a long pause, he said, 'Don't boast about your snow-returning dance skills; the play at the Three Platforms must be urged by everyone together.' Baoning Yong said, 'These two venerable masters are still halfway there in teaching people like this. Baoning sees injustice on the road today, picks up his staff, and descends from the seat. The crowd scatters at once, (Baoning Yong) throws down the staff and returns to his abbot's room.' Baofeng Wen said, 'These two old fogeys have stolen some of Linji's (personal name) lively methods, each dividing their territory, their momentum rushing to the universe, making clear-eyed monks only find it laughable. So, what are they laughing at? If you know where to land, then let it be seven tumbles and eight falls. If you don't know, then go and chew on the vines of these two old men.' Dongshan Yan said, 'One's writing is vast, the other's martial arts are fully displayed. If you say Xinghua is literary, it's not right; if you say San Sheng is martial, it's not right. If you can discern this, then I'll allow you to be all eyes. If you can't discern it, then...'

出。你自相度。　天童覺云。墮也墮也。今日不是減古人聲光。且要長後人節操。若是本色漢。提佛祖印。轉鐵牛機。把拄杖一時穿卻。方見衲僧手段。　昭覺勤云。一人在孤峰頂上土麵灰頭。一人在十字街頭斬釘截鐵。有頭有尾同死同生。且道出即不為人底是。出即便為人底是。萬古碧潭空界月。再三撈捷始應知。　徑山杲云。真凈老人大似欺誣亡沒。杲上座即不然。豁開三要三玄路。坐斷須彌第一峰。且道三聖分上耶。興化分上耶。　天童杰舉白雲語了云。白雲錯下名言。殊不知二尊宿前不構村后不迭店。直至於今反成話𣠽。何故。字經三寫烏焉成馬。　靈隱岳雲。二老漢滅卻臨濟正法眼。卻向長安路上把手共行。直至於今遞相鈍置。且如何是共行一句。掣開金殿鎖。撞動玉樓鐘。　仰山欽云。二老可謂一條拄杖兩人舁。今日被天寧拗作兩橛了也。以拄杖倚左邊云。且聽各自平分。　天寧琦云。三聖興化明眼宗師。因甚麼。活計本同。生涯迥異。但有路可上。更高人也行。　徑山琇云。一人得體。一人得用。總未有作家手段。萬壽既已出了。且道有為人處無為人處。祝融峰頂上。露滴萬年松。　報恩秀云。者兩個漢。大似才高語壯倚勢欺人。拈拄杖云。還見興化三聖么。復靠杖云。直饒具衲僧手段。也且曏者邊立

【現代漢語翻譯】 現代漢語譯本： 出。你自行衡量。（天童覺（Tiantong Jue）禪師說：）『墮落了，墮落了。今天不是要減損古人的聲名光彩，而是要增長後人的節操。若是本色衲僧，提持佛祖心印，轉動鐵牛之機，將拄杖一時穿透，方可見衲僧的手段。』（昭覺勤（Zhaojue Qin）禪師說：）『一人在孤峰頂上，土麵灰頭；一人在十字街頭，斬釘截鐵。有頭有尾，同死同生。且道，不為人的是什麼？為人的是什麼？萬古碧潭空界月，再三撈捷始應知。』（徑山杲（Jingshan Gao）禪師說：）『真凈老人（Zhenjing Laoren）太像欺騙亡者。我徑山杲卻不然，豁開三要三玄之路，坐斷須彌第一峰。且道，是三聖（Sansheng）的本分，還是興化（Xinghua）的本分？』（天童杰（Tiantong Jie）舉白雲（Baiyun）的話說完后說：）『白雲錯下名言，殊不知二位尊宿前不構村后不迭店，直至如今反成話柄。何故？字經三寫，烏焉成馬。』（靈隱岳（Lingyin Yue）禪師說：）『二老漢滅卻臨濟（Linji）正法眼，卻向長安路上把手共行，直至如今遞相鈍置。且如何是共行一句？掣開金殿鎖，撞動玉樓鐘。』（仰山欽（Yangshan Qin）禪師說：）『二老可謂一條拄杖兩人抬。今日被天寧（Tianning）拗作兩截了也。』以拄杖倚左邊說：『且聽各自平分。』（天寧琦（Tianning Qi）禪師說：）『三聖興化是明眼的宗師，因甚麼活計本同，生涯迥異？但有路可上，更高人也行。』（徑山琇（Jingshan Xiu）禪師說：）『一人得體，一人得用，總未有作家手段。萬壽既已出了，且道有為人處，無為人處？祝融峰頂上，露滴萬年松。』（報恩秀（Baoen Xiu）禪師說：）『這兩個漢，大似才高語壯，倚勢欺人。』拈起拄杖說：『還見興化三聖么？』復靠拄杖說：『直饒具衲僧手段，也且向這邊立。』

【English Translation】 English version: Depart. Examine yourselves. (Zen Master Tiantong Jue said:) 'Fallen, fallen. Today is not to diminish the fame and glory of the ancients, but to increase the integrity of future generations. If he is a true monk, upholding the Buddha's mind-seal, turning the iron ox machine, and piercing through the staff in an instant, then the monk's skill can be seen.' (Zen Master Zhaojue Qin said:) 'One person is on the lonely peak, face covered in dirt; one person is at the crossroads, decisive and firm. With beginning and end, they live and die together. Tell me, what is it that does not act for others? What is it that acts for others? The moon in the empty realm of the ancient green pool, only after repeated attempts to grasp it will you truly understand.' (Zen Master Jingshan Gao said:) 'Old Man Zhenjing seems to be deceiving the dead. I, Jingshan Gao, am not like that. I open up the path of the Three Essentials and Three Mysteries, and sit firmly on the first peak of Mount Sumeru (Xumi). Tell me, is it the duty of Sansheng, or the duty of Xinghua?' (Zen Master Tiantong Jie, after quoting Baiyun, said:) 'Baiyun mistakenly used words, not knowing that the two venerable monks neither built villages before nor set up shops after, and until now it has become a topic of conversation. Why? After being copied three times, 'wu' becomes 'ma'.' (Zen Master Lingyin Yue said:) 'The two old men extinguished the true Dharma eye of Linji, yet they walk hand in hand on the road to Chang'an, mutually hindering each other until now. Tell me, what is the phrase 'walking together'? Unlock the golden palace, strike the jade tower bell.' (Zen Master Yangshan Qin said:) 'The two old men can be said to be two people carrying one staff. Today, it has been broken into two pieces by Tianning.' He leaned the staff to the left and said: 'Listen, let each take their share.' (Zen Master Tianning Qi said:) 'Sansheng and Xinghua are clear-eyed masters. Why are their livelihoods the same, but their lives so different? As long as there is a road to climb, even higher people will walk it.' (Zen Master Jingshan Xiu said:) 'One person obtains the essence, one person obtains the function, but neither has the skill of a master. Since the wish for long life has already been expressed, tell me, is there a place for acting for others, or a place for not acting for others? On the peak of Mount Zhurong, dew drips on the ancient pine.' (Zen Master Baoen Xiu said:) 'These two men seem to be relying on their talent and strong words to bully others.' He picked up the staff and said: 'Do you still see Sansheng and Xinghua?' He leaned on the staff again and said: 'Even if you have the skills of a monk, you should still stand on this side.'

。　磬山修云。一人逢人則出。一人逢人則不出。且道逢什麼人。　五磊權云。欽祖幸然拗折。今日不肖遠孫。未免更將鸞膠為伊續起。逢人即出。逢人不出。兩彩一賽。如箭中的。金鳳銜花下彩樓。眼裡瞳人吹觱篥。三臺須是大家催。無限清風生八極。　愚庵盂云。山僧今日出也。還是為人。是不為人。若是為人。則落興化圈套里。若不為人。又落三聖圈套里。若總不恁么。又落山僧圈套里。畢竟如何。喝一喝云。一把柳絲收不得。和煙搭在玉欄干。　菩提珍舉真凈語了云。真凈老人錯下名言。累及後人。循途守轍列界分疆。殊不知二大老背手抽金鏃。翻身控角弓。激揚臨濟賓主即不無。若是活計。何曾夢見。今日新菩提落處也要諸人共知。以拄杖畫一畫云。自出洞來無敵手。得饒人處且饒人。擲下拄杖。

騎驢戴笠迎南去。躍馬搖鞭向北行。兩個大商俱突曉。日高猶聽打三更。(保寧勇)

城南措大騎驢子。市北郎君跨馬兒。各各四蹄俱蹋地。三春同到金明池。(佛鑒勤)

陽𦦨何曾止得渴。畫餅幾時充得饑。勸君不用栽荊棘。後代兒孫惹著衣。(徑山杲)

湖光瀲滟晴偏好。山色溟濛雨亦奇。若把西湖比西子。淡妝濃抹總相宜。(佛燈珣)

兩個孩兒抱花鼓。左邊打了右邊舞。

【現代漢語翻譯】 現代漢語譯本：

磬山修云問道：『有個人，遇到人就出來；有個人，遇到人就不出來。』那麼，請問他遇到的是什麼人？（磬山修云提出了一個關於人際交往的問題，有人積極，有人消極，關鍵在於遇到什麼樣的人。）

五磊權云回答說：『欽祖當初強行折斷，今天我不肖的遠孫，不得不再次用鸞膠為他接續起來。遇到人就出來，遇到人就不出來，這兩者就像一場比賽，如箭一般射中目標。金鳳銜著花從綵樓上下來，眼裡的瞳人吹著觱篥。三臺必須大家一起催動，無限的清風才能吹遍四面八方。』（五磊權云試圖調和這兩種看似矛盾的態度，認為應該根據具體情況靈活應對。）

愚庵盂云說：『山僧我今天出來，到底是為人，還是不為人？如果是為人，就落入了興化的圈套里；如果不為人，又落入了三聖的圈套里。如果總是不這樣，又落入了山僧我的圈套里。』到底應該如何呢？』喝一聲說：『一把柳絲也收不住，和著煙霧搭在玉欄桿上。』（愚庵盂云提出了更深層次的思考，指出無論選擇哪種方式，都可能陷入某種侷限，最終表達了一種超脫的態度。）

菩提珍引用真凈的話說完后說：『真凈老人說錯了話，連累了後人，讓他們循規蹈矩，劃分界限。殊不知兩位大老揹著手抽出金箭，轉身拉開角弓，激揚臨濟宗的賓主關係，這並非沒有。但如果是活生生的機用，又何曾夢見過？今天新菩提的落腳處也要大家共同知曉。』用拄杖畫了一下說：『自從出洞以來沒有敵手，得饒人處且饒人。』說完扔下拄杖。（菩提珍批評了真凈的觀點，認為過於僵化，強調了靈活運用和寬容的態度。）

騎驢戴笠向南去，躍馬搖鞭向北行。兩個大商人全都突然醒悟，即使日頭很高，仍然聽到打三更的聲音。（保寧勇）（騎驢戴笠（形容旅途勞頓）和躍馬搖鞭（形容快速前進）代表不同的狀態，但最終都達到了覺悟。）

城南的窮書生騎著驢，市北的富家子弟騎著馬。各自的四蹄都踩在地上，在春天一同來到金明池。（佛鑒勤）（無論貧富，最終都會到達同一個目的地。）

陽𦦨（一種植物，比喻虛幻的希望）何曾止得渴，畫餅（比喻虛幻的利益）幾時充得饑。勸你不要栽種荊棘，後代的子孫會惹著衣服。（徑山杲）（告誡人們不要追求虛幻的希望和利益，以免帶來麻煩。）

湖光瀲滟晴天格外好，山色溟濛雨天也奇特。如果把西湖比作西施，淡妝濃抹總相宜。（佛燈珣）（讚美西湖的美麗，無論晴天雨天，都各有特色。）

兩個孩兒抱著花鼓，左邊打了右邊舞。（形容歡快愉悅的場景。）

【English Translation】 English version:

Qingshan Xiuyun asked: 'There is a person who comes out when he meets someone; there is a person who does not come out when he meets someone.' Then, may I ask, what kind of person does he meet? (Qingshan Xiuyun raised a question about interpersonal relationships, some are active, some are passive, the key is what kind of person they meet.)

Wulei Quanyun replied: 'Qinzu forcibly broke it in the beginning, and today my unworthy descendant has to use luan glue to continue it. Coming out when meeting someone, not coming out when meeting someone, these two are like a competition, hitting the target like an arrow. The golden phoenix descends from the colorful building with flowers in its mouth, and the pupils in its eyes play the bili. The three platforms must be urged together, and infinite clear wind can blow all over the world.' (Wulei Quanyun tried to reconcile these two seemingly contradictory attitudes, believing that one should be flexible according to the specific situation.)

Yuan Mengyun said: 'Monk, am I coming out today for the sake of others, or not for the sake of others? If it is for the sake of others, then I fall into Xinghua's trap; if it is not for the sake of others, then I fall into the trap of the Three Sages. If it's not like this at all, then I fall into my own trap.' What should I do after all?' He shouted and said: 'A handful of willow branches cannot be collected, and it hangs on the jade railing with the smoke.' (Yuan Mengyun raised a deeper level of thinking, pointing out that no matter which way you choose, you may fall into a certain limitation, and finally express a detached attitude.)

After Bodhi Zhen quoted Zhenjing's words, he said: 'Old man Zhenjing said the wrong thing, which has implicated future generations, making them follow the rules and divide boundaries. Little do they know that the two great elders draw golden arrows with their hands behind their backs, turn around and pull the horn bow, and inspire the guest-host relationship of the Linji sect, which is not without. But if it is a living function, have you ever dreamed of it? Today, everyone should also know where the new Bodhi falls.' He drew with his staff and said: 'Since coming out of the cave, there has been no opponent, and one should be lenient where one can be lenient.' After saying that, he threw down his staff. (Bodhi Zhen criticized Zhenjing's point of view, believing that it was too rigid, and emphasized the attitude of flexible application and tolerance.)

Riding a donkey and wearing a hat, going south; riding a horse and waving a whip, going north. The two great merchants suddenly woke up, and even though the sun was high, they still heard the sound of the third watch. (Baoning Yong) (Riding a donkey and wearing a hat (describing a tiring journey) and riding a horse and waving a whip (describing rapid progress) represent different states, but ultimately they both reached enlightenment.)

The poor scholar in the south of the city rides a donkey, and the rich young man in the north of the city rides a horse. Each of their four hooves are on the ground, and they come to Jinming Pond together in spring. (Fojian Qin) (Regardless of wealth or poverty, they will eventually reach the same destination.)

Yang Qi (a kind of plant, a metaphor for illusory hope) has never quenched thirst, and when will drawing a cake (a metaphor for illusory benefits) satisfy hunger? I advise you not to plant thorns, as future generations will get their clothes caught. (Jingshan Gao) (Admonishes people not to pursue illusory hopes and benefits, so as not to cause trouble.)

The lake is sparkling and the sunny day is especially good, and the mountain is misty and the rainy day is also wonderful. If you compare West Lake to Xi Shi, it is always suitable whether it is light makeup or heavy makeup. (Fodeng Xun) (Praises the beauty of West Lake, which has its own characteristics whether it is sunny or rainy.)

Two children holding flower drums, beating on the left and dancing on the right. (Describes a happy and joyful scene.)

一曲兩曲無人會。歷歷清風動千古。(懶庵需)

乍雨乍晴山裡寺。或來或去洞中雲。滿天星斗明如晝。此境此時誰欲分。(德山清)

橫吹玉笛分春恨。半卷珠簾並倚門。迷卻歸巢雙燕子。落紅飛絮攪前村。(龍池珍)

黃昏打漿奔城快。日午回舟入港遲。夜半相逢兩相喝。不知蹉過已多時。(在庵賢)

張顛草書。李廣神箭。一等精良。千秋獨擅。(浹水治)

古音無調和難齊。迭奏塤篪望轉迷。歌罷𢹂歸天大曉。一簾風景六橋西。(法林音)

三聖因僧問如何是祖師西來意。師曰臭肉來蠅。興化曰。破驢脊上足蒼蠅。

水母有骨。靈龜無殼。瞎驢臭肉來於蠅。佛意祖意如山嶽。(正覺逸二)

靈龜有殼。水母無骨。破驢脊上足蒼蠅。曹溪古路行人絕。

破脊驢多臭肉蠅。誰知興化不徒行。慣從五鳳樓前過。手握金鞭賀太平。(白雲端)

青青掩映蒼龍窟。修竹超然物外物。若將修竹比喬松。未及喬松老風骨。(佛鑒勤)

三聖到德山。才展坐具。山曰。莫展炊巾。者里無殘羹𩜯飯。師曰縱有也無著處。山便打。師接住棒推向禪床上。山大笑。師哭蒼天便下參堂。堂中首座號踢天泰問。行腳高士須得本道公驗。作么生是本道公驗。師曰道甚

【現代漢語翻譯】 現代漢語譯本 一曲兩曲無人能領會，只有清風拂動，歷經千古。（懶庵需）

時而下雨時而放晴，山裡的寺廟若隱若現。時而來時而去，洞中的雲霧飄忽不定。滿天的星斗明亮如白晝，此情此景，有誰願意分享？（德山清）

橫著吹奏玉笛，分擔著春天的離愁別恨。半捲起珠簾，並肩倚靠在門邊。迷失了歸巢的雙燕，飄落的紅花和飛舞的柳絮攪亂了前方的村莊。（龍池珍）

黃昏時分，搖著船槳飛快地趕往城裡。中午時分，劃著船慢慢地駛入港口。半夜裡相遇，彼此大聲喝問，不知不覺已經錯過了很多時光。（在庵賢）

張旭（張顛）的草書，李廣的神箭，都是一等一的精妙，千秋萬代獨一無二。（浹水治）

古老的音樂沒有調和，難以協調一致，交替演奏塤和篪，讓人迷失方向。歌唱完畢，攜手歸去，天色已經大亮，一簾的風景都在六橋的西邊。（法林音）

三聖問僧人，如何是祖師西來意（Bodhidharma's intention in coming from the West）？師父說：『臭肉招來蒼蠅。』興化說：『破驢的脊背上滿是蒼蠅。』

水母有骨頭，靈龜沒有殼。瞎驢臭肉招來蒼蠅，佛意（Buddha's intention）和祖意（Patriarch's intention）如山嶽般高大。（正覺逸二）

靈龜有殼，水母沒有骨頭。破驢的脊背上滿是蒼蠅。曹溪（Caoxi）的古老道路上行人稀少。

破脊的驢子招來很多臭肉蠅，誰知道興化（Xinghua）不是白白走這一趟。他習慣從五鳳樓前經過，手握金鞭祝賀太平盛世。（白雲端）

青翠的竹子掩映著蒼龍的洞穴，挺拔的竹子超然於世俗之外。如果將挺拔的竹子比作高大的松樹，還不及松樹那飽經風霜的骨氣。（佛鑒勤）

三聖（Sansheng）到達德山（Deshan），剛要展開坐具，德山說：『不要展開炊巾，這裡沒有殘羹剩飯。』三聖說：『即使有，也沒有著落的地方。』德山便打他，三聖接住棒子推向禪床。德山大笑。三聖哭著蒼天便下參堂。堂中首座號稱踢天泰（Titian Tai）問：『雲遊的高士必須要有本道的公驗，什麼是本道的公驗？』三聖說：『說什麼？』

【English Translation】 English version A tune or two, no one understands. Only the clear breeze stirs, moving through the ages. (Lan'an Xu)

Sometimes rain, sometimes sunshine, the mountain temple appears and disappears. Sometimes coming, sometimes going, the clouds in the cave drift uncertainly. The sky full of stars is as bright as day. In this scene, at this moment, who wants to share it? (Deshan Qing)

Horizontally playing the jade flute, sharing the sorrows of spring. Half-rolling up the beaded curtain, leaning against the door side by side. The returning swallows are lost, falling red blossoms and flying catkins stir up the village ahead. (Longchi Zhen)

At dusk, rowing quickly towards the city. At noon, slowly sailing back into the harbor. Meeting in the middle of the night, shouting questions at each other, unknowingly missing much time. (Zai'an Xian)

Zhang Xu's (Zhang Dian's) cursive script, Li Guang's divine arrows, both are first-rate and exquisite, uniquely excelling for thousands of years. (Jia Shui Zhi)

Ancient music without harmony is difficult to coordinate, alternating playing the xun and chi, causing one to lose direction. After singing, returning hand in hand, the sky is already bright, a curtain of scenery is west of the Six Bridges. (Falin Yin)

Sansheng asked a monk, 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The master said, 'Rotten meat attracts flies.' Xinghua said, 'The back of a broken donkey is full of flies.'

The jellyfish has bones, the spirit turtle has no shell. A blind donkey's rotten meat attracts flies. The Buddha's intention (佛意) and the Patriarch's intention (祖意) are as high as mountains. (Zhengjue Yi Er)

The spirit turtle has a shell, the jellyfish has no bones. The back of a broken donkey is full of flies. The ancient road of Caoxi (曹溪) has few travelers.

The broken-backed donkey attracts many rotten meat flies, who knows that Xinghua (興化) did not travel in vain. He is accustomed to passing in front of the Five Phoenix Tower, holding a golden whip to celebrate peace and prosperity. (Baiyun Duan)

Green bamboo shades the Azure Dragon's cave, the tall bamboo is transcendent beyond worldly things. If you compare the tall bamboo to the lofty pine, it does not match the pine's aged and weathered spirit. (Fojian Qin)

Sansheng (三聖) arrived at Deshan (德山), just about to spread out his sitting mat, Deshan said, 'Don't spread out your cooking cloth, there are no leftovers here.' Sansheng said, 'Even if there were, there would be nowhere to put them.' Deshan then hit him, Sansheng caught the staff and pushed it towards the meditation bed. Deshan laughed loudly. Sansheng cried to the heavens and went down to the hall. The head monk in the hall, known as Titian Tai (踢天泰), asked, 'A traveling high monk must have the official verification of this path, what is the official verification of this path?' Sansheng said, 'What are you saying?'

么。座再問。師打一坐具曰。者漆桶。前後觸忤多少賢良。座擬人事。師便過。第二座人事。

瑯玡覺云。若無欒布作。爭得見韓光。　溈山行雲。三聖撥草瞻風。有舒有卷。德山勘凡驗聖。有放有收。德山笑去即且置。三聖哭蒼天便出。意作么生。不貪香餌味。可謂碧潭龍。　云巖游云。三聖便展坐具。作賊人心虛。山云不用展炊巾。尾巴露也。聖云設有向什麼處著。口是禍門。山便打。裂破古今。聖接住棒推山向繩床上。老鼠入牛角。更有一轉語。待無舌人忌口卻向汝道。　清化嶾云。赤眼遇金剛。伎倆恰相當。好手逢好手。何更哭蒼蒼。洞中春色幾人知。門外秋紅風落了。

呼為云。吸為雨。襲襲清風動寰宇。笑哭不是等閑聲。路見不平應有主。要斬不平人。不與平人語。而今何處見蹤由。剔起眉毛看鷂子。(長靈卓)

殘羹𩜯飯。無處安著。換手捶胸。劈頭蓋卻。兩個無孔鐵錘。一㨾無繩自縛。(佛燈珣)

南北山相對。東西有路分。不經場陣里。爭見李將軍。(木庵永)

瞎驢插翅驚雷外。蹋倒崔嵬華岳峰。堪笑禹門點額者。為貪香餌不成龍。(山夫正)

三聖問僧近離甚處。僧便喝。師亦喝。僧又喝。師又喝。僧曰。行棒即瞎。便喝。師拈棒。僧轉身作受棒勢。師

{ "translations": [ "現代漢語譯本：", "第二座再問。師父打了一下坐具說：『這是個漆桶，前後觸犯了多少賢良。』第二座想要評論人事，師父便離開了。輪到第三座評論人事。", "", "瑯玡覺（Langye Jue）說：『如果沒有欒布（Luan Bu）的作為，怎麼能見到韓光（Han Guang）的忠義？』 溈山行（Weishan Xing）說：『三聖（Sansheng）撥開草叢觀察風向，有舒展也有收斂。德山（Deshan）勘驗凡夫俗子和聖人，有放也有收。』德山笑去姑且不論，三聖哭天又是什麼意思呢？不貪圖香甜的魚餌，才可說是碧潭中的龍。", "", "云巖游（Yunyan You）說：『三聖便展開坐具，做賊的人心虛。』溈山行（Weishan Xing）說：『不用展開炊巾，尾巴已經露出來了。』三聖說：『如果有人問向什麼地方安放？』真是禍從口出。溈山行（Weishan Xing）便打，裂破古今。三聖接住棒子，把溈山行（Weishan Xing）推到繩床上，如同老鼠鉆進了牛角。還有一句轉語，等沒有舌頭的人忌口了再告訴你。", "", "清化嶝（Qinghua Deng）說：『赤眼（Chi Yan）遇上金剛（Jingang），伎倆恰好相當。好手遇上好手，又何必哭天呢？洞中的春色有幾人知道？門外的秋色被風吹落了。』", "", "呼氣為云，吸氣為雨，習習清風震動寰宇。笑和哭不是等閑的聲音，路上見到不平之事就應該有主持公道的人。要斬殺不平之人，不與平庸之人交談。如今在哪裡能見到他的軌跡？提起眉毛看老鷹。（長靈卓（Changling Zhuo））", "", "殘羹剩飯，無處安放。換手捶胸，劈頭蓋臉地壓下去。兩個沒有孔的鐵錘，一樣沒有繩子卻能自己束縛。（佛燈珣（Fodeng Xun））", "", "南山和北山相對，東西方向有路可分。不經過戰場陣地，怎麼能見到李將軍？（木庵永（Mu'an Yong））", "", "瞎驢插上翅膀，在驚雷之外飛馳。踢倒了崔嵬的華岳峰。可笑那些在禹門想要點額成龍的，因為貪圖香甜的魚餌而不能成龍。（山夫正（Shanfu Zheng））", "", "三聖問僧人最近從哪裡來。僧人便喝了一聲。師父也喝了一聲。僧人又喝了一聲。師父又喝了一聲。僧人說：『行棒就瞎了。』便喝了一聲。師父拿起棒子。僧人轉身做出接受棒子的姿勢。師父停手了。" ], "english_translations": [ "English version:", "The second monk asked again. The master struck the meditation seat and said, 'This is a lacquer bucket, offending how many virtuous and good people before and after.' The second monk intended to comment on personnel matters, but the master left. It was the third monk's turn to comment on personnel matters.", "", "Langye Jue said, 'If there were no actions of Luan Bu, how could we see the loyalty of Han Guang?' Weishan Xing said, 'Sansheng parts the grass to observe the wind, with both stretching and retracting. Deshan examines ordinary people and sages, with both releasing 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曰。下坡不走。快便難逢。便打。僧曰者賊。便出去。師遂拋下棒。次有僧問。適來怎容得者僧。師曰是伊曾見先師來。

天井新云。拈頭作尾則易。看樓打樓則難。何故。白雲盡處是青山。行人更在青山外。　法忍謐云。者僧具超方手眼。三聖展格外威權。雖然縱奪可觀。未免旁觀者哂。　法林音云。那裡是者僧見先師處。

是精識精。是賊識賊。惡人自有惡人魔。新羅人遇普州客。攙旗奪角饒機先。打劫就窠歸勁敵。珠走盤。活鱍鱍。吹毛橫按雪霜寒。收下翅遼天俊鶻。(天岸升)

三聖到仰山。山問汝名甚麼。師曰慧寂。山曰慧寂是我名。師曰我名慧然。山大笑。

昭覺勤舉雪竇頌畢云。者個笑。千古萬古清風凜凜地。為甚麼雪竇卻道。祇應千古動悲風。也是死而不弔。　徑山杲云。兩個藏身露影漢。殊不顧旁觀者哂。　愚庵盂云。仰山向虛空里挖縫。三聖煉石補天。陳希夷一覺睡千年。至今不知。直是好笑。

雙收雙放若為宗。騎虎由來要絕功。笑罷不知何處去。祇應千古動悲風。(雪竇顯)

神通遊戲不為難。互換機鋒始可觀。雙放雙收底時節。呵呵大笑幾何般。(本覺一)

慧寂剛言是我名。幸逢禪者更饒人。若將利器比君子。大笑欣然滿座春。(圓悟勤)

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『下坡路不走，快速方便的機會很難遇到，就打了吧。』 僧人說：『你這個賊！』 便出去了。 師父於是放下棒子。 後來有僧人問：『剛才怎麼容得下那個僧人？』 師父說：『是因為他曾經見過先師。』

天井新云禪師說：『拈頭作尾容易，看樓打樓則難。』 為什麼呢？ 白雲盡頭是青山，行人還在青山之外。 法忍謐禪師說：『這個僧人具有超凡的手眼，三聖禪師展現了格外的威權。 雖然縱奪的手段很精彩，但免不了讓旁觀者譏笑。』 法林音禪師說：『哪裡是這個僧人見過先師的地方？』

是精通的人識別精通的人，是賊識別賊。 惡人自有惡人來磨。 新羅人遇上普州客。 搶旗奪角，機敏爭先。 打劫到老窩，碰上強勁的對手。 珠子在盤中轉動，活潑生動。 吹毛求疵，橫按刀劍，雪亮寒冷。 收起翅膀，遼闊天空中的俊 Falcon。（天岸升禪師）

三聖禪師到仰山，仰山問：『你叫什麼名字？』 三聖說：『慧寂（Huiji，人名）。』 仰山說：『慧寂是我的名字。』 三聖說：『我叫慧然（Huiran，人名）。』 仰山大笑。

昭覺勤禪師舉雪竇禪師的頌完畢后說：『這個笑，千古萬古清風凜凜地。』 為什麼雪竇禪師卻說：『只應千古動悲風。』 也是死了也不弔唁。 徑山杲禪師說：『兩個藏身露影的傢伙，一點也不顧及旁觀者的譏笑。』 愚庵盂禪師說：『仰山在虛空中挖縫，三聖煉石補天。 陳希夷一覺睡千年，至今不知道。 真是好笑。』

雙收雙放以什麼為宗旨？ 騎虎本來就要徹底成功。 笑完不知道到哪裡去了，只應千古動悲風。（雪竇顯禪師）

神通遊戲並不難，互相轉換機鋒才值得觀看。 雙放雙收的時候，呵呵大笑有多少？（本覺一禪師）

慧寂剛說是我名字，幸好遇到禪者更加謙讓。 如果將利器比作君子，大笑欣然，滿座春風。（圓悟勤禪師）

【English Translation】 English version: The monk said: 'Don't take the downhill path. It's hard to come across a quick and convenient opportunity. Strike!' The monk said: 'You thief!' and went out. The master then put down his staff. Later, a monk asked: 'How could you tolerate that monk just now?' The master said: 'Because he had seen the former master before.'

Tianjing Xinyun (a Chan master) said: 'It's easy to reverse the beginning and the end, but it's difficult to strike the building while watching it.' Why? Beyond the white clouds is the green mountain, and the traveler is still outside the green mountain. Faren Mi (a Chan master) said: 'This monk has extraordinary eyes and hands, and Sansheng (a Chan master) displayed extraordinary authority. Although the means of seizing and releasing are impressive, it is inevitable that onlookers will laugh.' Falin Yin (a Chan master) said: 'Where is the place where this monk saw the former master?'

It is the expert who recognizes the expert, and the thief who recognizes the thief. Evil people have their own evil people to grind them down. A Silla person meets a Puzhou guest. Snatching flags and seizing corners, being quick and preemptive. Robbing to the old nest, encountering a strong opponent. The pearl revolves in the plate, lively and vivid. Nitpicking, holding the sword horizontally, the snow is bright and cold. Fold your wings, a handsome falcon in the vast sky. (Tianan Sheng, a Chan master)

Sansheng (a Chan master) arrived at Yangshan. Yangshan asked: 'What is your name?' Sansheng said: 'Huiji (慧寂, a personal name).' Yangshan said: 'Huiji is my name.' Sansheng said: 'My name is Huiran (慧然, a personal name).' Yangshan laughed loudly.

Zhaojue Qin (a Chan master), after reciting Xuedou's (a Chan master) verse, said: 'This laughter, for thousands of years, the clear breeze is awe-inspiring.' Why did Xuedou (a Chan master) say: 'It should only stir up a tragic wind for thousands of years.' It is also like dying without being mourned. Jingshan Gao (a Chan master) said: 'Two guys hiding their bodies and revealing their shadows, not caring about the ridicule of the onlookers.' Yu'an Yu (a Chan master) said: 'Yangshan digs seams in the void, and Sansheng refines stones to mend the sky. Chen Xiyi slept for a thousand years and still doesn't know. It's really funny.'

What is the principle of both taking in and releasing? Riding a tiger originally requires complete success. After laughing, I don't know where to go, only a tragic wind should stir for thousands of years. (Xuedou Xian, a Chan master)

Supernatural power and games are not difficult, but exchanging wits is worth watching. At the time of both releasing and taking in, how much is the hearty laughter? (Benjue Yi, a Chan master)

Huiji just said it was my name, fortunately meeting a Chan practitioner who was even more modest. If you compare sharp weapons to gentlemen, laughter is joyful, and the whole room is filled with the spring breeze. (Yuanwu Qin, a Chan master)

黎鬼無端弄醉翁。醉中鼻孔自遼空。到家鬼魅同烏有。滿樹桃花笑晚風。(緒庵續)

魏府大覺禪師(臨濟玄嗣)

因僧問如何是本來身。師曰。頭枕衡山。腳蹋北嶽。

主山之後案山前。下是地兮上是天。身手太長衫褲短。醉狂贏得樂豐年。(保寧勇)

潦倒年來任性情。仙都蹋遍又蓬瀛。有名不載籍天府。剩得聲傳四海清。(古林如)

大覺參臨濟。濟見豎起拂子。師展坐具。濟擲下拂子。師收具參堂去。時眾曰。此僧莫是和尚親故。不禮拜亦不吃棒。濟聞令侍者喚師至。曰。大眾道。汝來參長老。又不禮拜又不吃棒。莫是長老親故。師乃珍重下去。

如庵彰云。風來樹動。雨過山青。二老可謂作家相見迥出常情。雖然。大覺猶欠一籌。當時待侍者來喚。便好掌云。者一掌合是堂頭老漢吃。非惟塞斷臨濟咽喉。且使一眾狐疑泮然冰釋。

電光石火驗來機。家在深山著薜衣。怎奈旁人看不厭。相𢹂更步釣魚磯。(古南門)

桃李花開三月天。紅紅白白不相瞞。可憐遊玩不知者。空使風飄落滿川。(古鑒彰)

灌溪志閑禪師(臨濟玄嗣)

因僧問。久向灌溪。到來祇見漚麻池。師曰。汝祇見漚麻池。且不見灌溪。曰如何是灌溪。師曰劈箭急。

【現代漢語翻譯】 現代漢語譯本： 黎鬼無端捉弄醉翁，醉翁在醉態中鼻孔朝天，空空蕩蕩。回到家中，鬼魅之事如同烏有，滿樹桃花在晚風中搖曳，彷彿都在歡笑。（緒庵續）

魏府大覺禪師（臨濟玄嗣）： 有僧人問：『如何是本來面目？』禪師回答：『頭枕衡山（中國五嶽之一，位於湖南省），腳踏北嶽（中國五嶽之一，位於山西省）。』

主山之後，案山之前，下是地，上是天。身手太長，衫褲太短，醉狂之中贏得歡樂豐年。（保寧勇）

潦倒之年，隨性而為。仙都（指仙人居住的地方）踏遍，又至蓬瀛（傳說中的仙山）。名字未被記載於天府（天上的府邸），卻贏得聲名傳遍四海，清譽遠揚。（古林如）

大覺禪師參訪臨濟禪師。臨濟禪師見到他，豎起拂子。大覺禪師展開坐具。臨濟禪師擲下拂子。大覺禪師收起坐具，回到參堂去了。當時大眾議論說：『這位僧人莫非是和尚的親戚故舊？不禮拜也不捱打。』臨濟禪師聽聞后，命令侍者叫大覺禪師過來，說：『大眾說，你來參訪長老，既不禮拜也不捱打，莫非是長老的親戚故舊？』大覺禪師於是珍重地離開了。

如庵彰評論說：『風來樹動，雨過山青。』兩位老禪師可謂是行家相見，迥然不同于常情。雖然如此，大覺禪師還欠缺一籌。當時等待侍者來叫他時，便應該一巴掌打過去，說：『這一巴掌合該是堂頭老漢（指臨濟禪師）吃的。』這樣不僅能堵住臨濟禪師的嘴，而且能使一眾狐疑不解的人頓時像冰雪消融般明白。

電光石火之間，驗證來者的機鋒。家住在深山裡，身穿薜衣（用薜荔製成的衣服，隱士所穿）。怎奈旁人總是看不厭，相互攜手，更進一步走到釣魚磯（釣魚的地方）。（古南門）

桃李花開在三月天，紅紅白白，毫不隱瞞。可憐那些遊玩賞花卻不知其中禪意的人，空使花瓣被風吹落，飄滿河川。（古鑒彰）

灌溪志閑禪師（臨濟玄嗣）： 有僧人問：『久仰灌溪（地名）之名，到來卻只見漚麻池（浸泡麻的地方）。』禪師說：『你只看見漚麻池，卻沒看見灌溪。』僧人問：『如何是灌溪？』禪師說：『快如離弦之箭。』

【English Translation】 English version: The mischievous demon teases the drunken old man for no reason. In his drunken stupor, his nostrils point to the sky, empty and vast. Returning home, the ghostly affairs are as if nonexistent. The peach blossoms all over the trees sway in the evening breeze, as if laughing. (Continued by Xu'an)

Chan Master Dajue of Wei Prefecture (Lineage of Linji Xuan): A monk asked: 'What is the original face?' The Master said: 'Head resting on Heng Mountain (one of the Five Great Mountains in China, located in Hunan Province), feet treading on North Mountain (one of the Five Great Mountains in China, located in Shanxi Province).'

Behind the main mountain, in front of the table mountain, below is the earth, above is the sky. The arms and hands are too long, the shirt and pants are too short. In drunken madness, one wins a joyful and prosperous year. (Baoning Yong)

In these declining years, I follow my nature. I have trod all over the immortal capitals (referring to the places where immortals live), and also reached Pengying (legendary fairy mountain). My name is not recorded in the Heavenly Palace (the heavenly mansion), but I have won a reputation that spreads throughout the four seas, a clear and far-reaching reputation. (Gulin Ru)

Chan Master Dajue visited Chan Master Linji. When Linji saw him, he raised his whisk. Dajue spread out his sitting mat. Linji threw down the whisk. Dajue put away his sitting mat and returned to the meditation hall. At that time, the assembly discussed, saying: 'Could this monk be a relative or old friend of the abbot? He neither bows nor gets beaten.' When Linji heard this, he ordered the attendant to call Dajue over, saying: 'The assembly says that you came to visit the elder, but you neither bow nor get beaten. Could you be a relative or old friend of the elder?' Thereupon, Dajue respectfully departed.

Ru'an Zhang commented: 'When the wind comes, the trees move; after the rain, the mountains are green.' These two old Chan masters can be said to have met as experts, far surpassing ordinary situations. However, Dajue was still lacking in one aspect. When waiting for the attendant to call him, he should have slapped him and said: 'This slap should be taken by the old man in the abbot's seat (referring to Chan Master Linji).' This would not only have blocked Linji's mouth, but also would have made the doubtful and puzzled assembly understand like ice melting away.

In a flash of lightning, the sharpness of the newcomer is tested. The home is in the deep mountains, wearing clothes made of creeping fig (clothes made of Ficus pumila, worn by hermits). But others never tire of watching, holding hands and walking further to the fishing rock (a place for fishing). (Gu Nanmen)

Peach and plum blossoms bloom in the third month, red and white, without concealment. It is a pity that those who play and admire the flowers do not know the Chan meaning within, and only let the petals be blown away by the wind, filling the rivers. (Gu Jian Zhang)

Chan Master Zhixian of Guanxi (Lineage of Linji Xuan): A monk asked: 'I have long admired the name of Guanxi (place name), but upon arrival, I only see a hemp-soaking pond (a place for soaking hemp).' The Master said: 'You only see the hemp-soaking pond, but you do not see Guanxi.' The monk asked: 'What is Guanxi?' The Master said: 'As fast as an arrow shot from a bow.'

玄沙備云。更學三十年未會禪在。　天童悟云。灌溪雖能拽轉鼻孔。爭奈惹人情見。何不待伊問如何是灌溪。劈頭便打。

一派曹溪接灌溪。龍行風雨動雲霓。峻機箭筈波瀾急。撼得毗盧海岳低。(克符道者)

武牙山下虎狼多。何事行人偏要過。今日虎雖幸瞌睡。過來魂魄亦銷磨。(樵之玉)

灌溪參臨濟。濟驀胸搊住。師曰領領。濟拓開曰且放你一頓。

天童華云。灌溪氣宇如王。被臨濟活埋在鎮州城裡十字街頭。當時若是光孝。棒折也不放在。何故。家肥生孝子。國霸有謀臣。　靈隱岳雲。爐韛之所多鈍鐵。雖然如是。不因夜來雁。爭見海門秋。

雨散雲收后。崔嵬數十峰。倚闌頻顧望。回首與誰同。(秀巖瑞)

灌溪住後上堂。我在臨濟爺爺處得半杓。末山娘娘處得半杓。共成一杓。吃了直至如今飽不饑。

天童覺云。灌溪恁么說。且道是臨濟處得底。末山處得底。雖然一箭落雙鵰。爭奈有時走殺。有時坐殺。且作么生得恰好去。捏聚放開全在我。拈來拋去更由誰。

莫謂成龍頭角易。拏雲攫霧及時難。今朝特地重拈出。信始渠儂不自瞞。(主峰法)

灌溪上堂。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。

崇覺空云。灌

【現代漢語翻譯】 現代漢語譯本：

玄沙備（Xuan Sha Bei）說：『再學三十年也未必懂得禪是什麼。』

天童悟（Tian Tong Wu）說：『灌溪（Guan Xi）雖然能拽轉鼻孔，無奈惹人情見。何不等到他問『如何是灌溪？』劈頭就打。』

一派曹溪（Cao Xi）接灌溪，龍行風雨動雲霓。峻機箭筈波瀾急，撼得毗盧（Vairocana）海岳低。（克符道者）

武牙山（Wu Ya Mountain）下虎狼多，何事行人偏要過？今日虎雖幸瞌睡，過來魂魄亦銷磨。（樵之玉）

灌溪參訪臨濟（Lin Ji），臨濟一把抓住他。灌溪說：『領領。』臨濟放開說：『且放你一頓。』

天童華（Tian Tong Hua）說：『灌溪氣宇軒昂如王者，被臨濟活埋在鎮州（Zhen Zhou）城裡十字街頭。當時若是光孝（Guang Xiao），棒折也不放在。何故？家肥生孝子，國霸有謀臣。』靈隱岳（Ling Yin Yue）說：『爐韛（lú bài，風箱）之所多鈍鐵。雖然如此，不因夜來雁，爭見海門秋。』

雨散雲收后，崔嵬（cuī wéi，高大）數十峰。倚闌頻顧望，回首與誰同。（秀巖瑞）

灌溪住持後上堂說法：『我在臨濟爺爺處得半杓（sháo，量具），末山娘娘（Mo Shan Niang Niang）處得半杓，共成一杓。吃了直至如今飽不饑。』

天童覺（Tian Tong Jue）說：『灌溪這麼說，且道是臨濟處得的，末山處得的？雖然一箭落雙鵰，爭奈有時走殺，有時坐殺。且作么生得恰好去？捏聚放開全在我，拈來拋去更由誰。』

莫謂成龍頭角易，拏（ná，同『拿』）云攫（jué，抓取）霧及時難。今朝特地重拈出，信始渠儂（qú nóng，他）不自瞞。（主峰法）

灌溪上堂說法：『十方無壁落，四面亦無門。凈裸裸，赤灑灑，沒可把。』

崇覺空（Chong Jue Kong）說：

【English Translation】 English version:

Xuan Sha Bei said: 'Even after studying for another thirty years, one might not understand what Zen is.'

Tian Tong Wu said: 'Although Guan Xi (Guan Xi, a Zen master) can tug at the nostrils, unfortunately, he invites emotional judgments. Why not wait until he asks, 'What is Guan Xi?' and strike him head-on?'

A branch of Cao Xi (Cao Xi, the Sixth Patriarch's lineage) connects to Guan Xi, the dragon's movement brings wind and rain, stirring the clouds and rainbows. The sharp mechanism is like an arrow, the waves are rapid, shaking the Vairocana (Vairocana, the cosmic Buddha) sea and mountains low. (Taoist Ke Fu)

Below Wu Ya Mountain (Wu Ya Mountain), there are many tigers and wolves, why do travelers insist on passing through? Today, although the tiger is fortunately dozing, those who pass by will have their souls worn away. (Qiao Zhiyu)

Guan Xi visited Lin Ji (Lin Ji, a Zen master), who grabbed him by the chest. Guan Xi said, 'Understood, understood.' Lin Ji released him, saying, 'I'll spare you this time.'

Tian Tong Hua said: 'Guan Xi's demeanor is like a king, but he was buried alive by Lin Ji in the crossroads of Zhen Zhou (Zhen Zhou, a city) city. If it were Guang Xiao (Guang Xiao, a Zen master) at that time, even if the staff broke, he wouldn't let it go. Why? A wealthy family produces filial sons, and a powerful nation has strategic ministers.' Ling Yin Yue said: 'The bellows (lú bài, bellows) produce mostly blunt iron. Although this is so, if not for the wild geese at night, how would one see the autumn at the sea gate?'

After the rain scatters and the clouds disperse, there are dozens of towering peaks. Leaning on the railing, I frequently look around, but who shares the same view? (Xiu Yan Rui)

Guan Xi, after becoming the abbot, ascended the hall to preach: 'I obtained half a ladle (sháo, a measuring tool) from Grandpa Lin Ji, and half a ladle from Mother Mo Shan (Mo Shan Niang Niang, a female Zen master), combining them into one ladle. Having eaten it, I am full and not hungry even now.'

Tian Tong Jue said: 'Guan Xi speaks like this, but tell me, is it from Lin Ji or from Mo Shan? Although one arrow hits two eagles, sometimes they escape, and sometimes they remain still. How can one get it just right? Gathering and releasing is entirely up to me, who else determines what to pick up and throw away?'

Do not say that forming a dragon's head and horns is easy, seizing clouds and grasping mist in time is difficult. Today, I specially bring it up again, believing that he does not deceive himself. (Master Zhu Feng)

Guan Xi ascended the hall to preach: 'The ten directions have no walls, and the four sides have no doors. Utterly naked, completely bare, there is nothing to grasp.'

Chong Jue Kong said:

溪老漢向十字街頭逞風流。賣惺惺。道我解穿珍珠解玉版。濄亂絲捲筒絹。淫房酒肆瓦合輿臺。虎穴魔宮那吒忿怒。遇文王興禮樂。逢桀紂逞干戈。今日被崇覺覷見。一場懡㦬。

定州善崔禪師(臨濟玄嗣)

州將王令公于衙署張座請師說法。師升座拈拄杖曰。出來也打。不出來也打。僧出曰崔禪𠰒。師擲下杖曰。久立令公。伏惟珍重。

歸宗一云。作么生道得一語救得崔禪。　清涼欽云。和尚且自救好。是肯他不肯他。　五祖戒別云。便推倒禪床。　瑯玡覺云。久經行陣者。終不展旗槍。　云蓋智云。身挨白刃不懼死生。也須是者僧始得。崔禪為甚麼當機放過。要會么。錦鱗已得休勞力。收拾絲綸歸去休。　薦福行雲。崔禪上堂。美則美矣。善則未善。何故。大似放過者僧。山僧即不然。待者僧出衆來。向未開口已前與他痛棒。若是皮下有血。必然別有生涯。　龜峰光云。崔禪布長蛇偃月大陣。欲統四大部洲為一世界。不是者僧攙旗奪鼓。未免陷在虜庭。且道坐籌帷幄鎮靜八方水乳和同風雲會合一句作么生道。若不藍田射石虎。幾乎誤殺李將軍。　理安問云。云蓋道。者僧身挨白刃不懼死生。可惜崔禪當機放過。殊不知者僧吃了崔禪一頓棒。至今轉身不得。要識崔禪么。運籌帷幄決勝千里。

【現代漢語翻譯】 現代漢語譯本： 溪邊的老漢在十字街頭賣弄風流，叫賣著玩偶，聲稱自己懂得如何穿珍珠、解玉版，理順纏繞的亂絲捲筒絹。他出入于淫穢的場所、酒肆、簡陋的戲臺。即使面對虎穴魔宮、那吒（佛教護法神）的忿怒，也能自如應對。遇到周文王（西周奠基者）就推崇禮樂，碰到夏桀商紂（古代暴君）就逞兇動武。今天被崇覺（禪師名號，含義未知）看穿，真是一場尷尬的鬧劇。

定州善崔禪師（臨濟玄（禪師名號）的弟子）：

州將王令公在衙署設座，邀請禪師說法。禪師升座，拿起拄杖說：『出來也打，不出來也打。』有個僧人出來說：『你是崔禪（禪師名號）！』禪師放下拄杖說：『久等令公了，請多珍重。』

歸宗（禪師名號）說：『怎麼說才能一句話救得了崔禪？』清涼欽（禪師名號）說：『和尚還是先自救吧。這是肯定他還是否定他？』五祖戒（禪師名號）另外說：『就應該推倒禪床。』瑯玡覺（禪師名號）說：『久經沙場的人，終究不會輕易亮出旗幟和槍矛。』云蓋智（禪師名號）說：『身臨白刃也不懼怕生死，也必須是這個僧人才能做到。崔禪為什麼當機立斷地放過了他？想知道嗎？錦鱗已經得水，不必再費力氣，收拾好絲線魚竿回家休息吧。』薦福行（禪師名號）說：『崔禪上堂說法，美是美了，但還不夠完善。為什麼呢？太像放過了那個僧人。如果是我，等那個僧人出來，在他開口之前就給他一頓痛打。如果他還有血性，必然會有不同的表現。』龜峰光（禪師名號）說：『崔禪擺下了長蛇偃月大陣，想要統一四大部洲（佛教宇宙觀中的世界）為一個世界。如果不是這個僧人奪旗擂鼓，恐怕已經陷入敵人的陣營。那麼，運籌帷幄，鎮定四方，水乳交融，風雲際會的一句話該怎麼說呢？如果不是藍田射中了石虎，幾乎就誤殺了李將軍。』理安（禪師名號）問道：『云蓋（禪師名號）說，這個僧人身臨白刃也不懼怕生死，可惜崔禪當機立斷地放過了他。卻不知道這個僧人已經吃了崔禪一頓悶棍，至今無法轉身。想認識崔禪嗎？他就是運籌帷幄，決勝千里的人。』

【English Translation】 English version: An old man by the stream flaunts his charm at the crossroads, peddling puppets, claiming he knows how to string pearls, unravel jade tablets, and untangle the twisted silk skeins. He frequents lewd places, taverns, and makeshift stages. Even facing the tiger's den, the demon's palace, and the wrath of Nata (a Buddhist guardian deity), he remains composed. When encountering King Wen of Zhou (founder of the Western Zhou dynasty), he extols rituals and music; when meeting Jie of Xia and Zhou of Shang (ancient tyrants), he indulges in violence and warfare. Today, he is seen through by Chongjue (name of a Chan master, meaning unknown), truly an embarrassing farce.

Chan Master Shan Cui of Dingzhou (disciple of Linji Xuan):

The prefect Wang Linggong set up a seat in the yamen (government office) and invited the master to preach. The master ascended the seat, picked up his staff, and said, 'Strike whether you come out or not.' A monk came out and said, 'You are Chan Master Cui!' The master put down his staff and said, 'I have kept Linggong waiting. Please take care.'

Guizong (name of a Chan master) said, 'How can one say a word to save Chan Master Cui?' Qingliang Qin (name of a Chan master) said, 'The monk should save himself first. Is this affirming him or negating him?' Wuzu Jie (name of a Chan master) added, 'He should have pushed over the Zen bed.' Langya Jue (name of a Chan master) said, 'One who has been through many battles will not easily display his banner and spear.' Yungai Zhi (name of a Chan master) said, 'To face a sharp blade without fear of life and death, it must be this monk. Why did Chan Master Cui let him go so decisively? Want to know? The brocade carp has already found water, no need to exert effort anymore, pack up your fishing line and rod and go home to rest.' Jianfu Xing (name of a Chan master) said, 'Chan Master Cui's sermon is beautiful, but not perfect. Why? It's too much like letting that monk go. If it were me, I would wait for that monk to come out and give him a good beating before he even opened his mouth. If he still has blood in his veins, he will surely have a different response.' Guifeng Guang (name of a Chan master) said, 'Chan Master Cui has set up a long serpent and crescent moon formation, wanting to unify the four continents (worlds in Buddhist cosmology) into one world. If it weren't for this monk seizing the flag and beating the drum, he would have been trapped in the enemy's camp. So, how should one say a word that plans strategies in the tent, calms the four directions, blends like water and milk, and gathers like wind and clouds? If Lantian hadn't shot the stone tiger, he would have almost mistakenly killed General Li.' Li'an (name of a Chan master) asked, 'Yungai (name of a Chan master) said that this monk faces a sharp blade without fear of life and death, but it's a pity that Chan Master Cui let him go so decisively. Little does he know that this monk has already taken a blow from Chan Master Cui and cannot turn around to this day. Want to know Chan Master Cui? He is the one who plans strategies in the tent and wins battles from a thousand miles away.'

鏌鎁橫按寶光寒。俠客嘍啰敢正看。飛過青霄聲震吼。乾坤直得黑漫漫。(保寧勇)

大展家風示眾人。垂鉤入海釣金鱗。游魚弄水騰波浪。船棹俱拋出大津。(延壽慧)

十三慣繡羅衣裳。自憐紅袖聞馨香。人言此是嫁時服。含羞刺出雙鴛鴦。(空叟印)

大鵬展翅。鼓盪四溟。直下惟求負命鯨。彩雲坐斷春風闊。杖化游龍歸意深。休收。虎頭戴角大驚人。(夾山豫)

幽州譚空禪師(臨濟玄嗣)

因鎮州牧有姑為尼。行腳回欲開堂。牧令師勘過。師問曰。聞汝欲開堂為人是否。尼曰是。師曰。尼是五障之身。你作么生為人。尼曰。龍女八歲南方無垢世界成等正覺。又作么生。師曰。龍女現十八變。你試一變看。尼曰。不是野狐精。變個什麼。師便打。牧聞舉乃曰和尚棒折那。

翠巖芝云。且道尼具眼么。祇擔得斷貫索。且作么生會。

襄州歷村禪師(臨濟玄嗣)

師煎茶次。僧問如何是祖師西來意。師舉起茶匙。僧曰莫祇者便當得否。師擲匙向火中。

煎茶未了人來問。拈起茶匙呈似他。當時若遇收燕手。性命難存爭奈何。(投子青)

鎮州萬壽禪師(臨濟玄嗣)

一日過訪寶壽。壽坐不起。師展坐具。壽下禪床。師卻坐。壽驟步入方

丈閉卻門。師乃歸院。翌日寶壽來謁。師亦坐不起。壽展坐具。師亦下禪床。壽卻坐。師遂歸方丈閉卻門。壽于侍者寮取灰圍卻方丈門便歸去。師開門見曰。我不恁么。它卻恁么。

磬山修云。二老一衝一撞。如兩虎相見各露爪牙。無有一毫𧇾損處。不愧同參。足爲模範。雖然。總未免旁觀者哂。

虎溪禪師(臨濟玄嗣)

因僧問庵主住者里多少年也。師曰祇見冬凋夏長。年代總不記得。曰大好不記得。師曰汝道我在者里得多少年也。曰冬凋夏長𠰒。師曰鬧市裡虎。

鬧市中心虎。能歌不能舞。命值木星君。不遇羅睺主。(瑯玡覺)

虎溪老住庵。年深都不記。鬧市心中虎。四邊如鼎沸。(草堂清)

覆盆禪師(臨濟玄嗣)

有僧從山下哭上。師閉卻門。僧于門上畫一圓相。門外立地。師從庵后出。亦從山下哭上。僧喝曰猶作者個去就在。師便換手捶胸曰可惜先師一場埋沒。僧曰苦苦。師曰庵主被瞞。

白巖符云。兩個漢驀拶相逢。如龍得水。似虎逢山。意氣威獰則不無。若到者里。各與二十拄杖。為什麼。古佛堂前無如是事。

桐峰禪師(臨濟玄嗣)

因僧問。和尚者里忽遇大蟲作么生。師便作大蟲㖃。僧作怕勢。師大笑。僧曰者老賊。師曰爭奈老

【現代漢語翻譯】 現代漢語譯本 丈室關閉了門。禪師於是回到自己的院落。第二天，寶壽前來拜訪。禪師仍然端坐不動。寶壽鋪開坐具。禪師也走下禪床。寶壽卻又坐下了。禪師於是回到方丈室，關閉了門。寶壽在侍者寮房拿來灰，將方丈室的門圍住，然後離開了。禪師開門看見后說：『我不這樣，他卻這樣。』

磬山修說：『兩位老禪師一衝一撞，如同兩隻老虎相見，各自露出爪牙。沒有一絲一毫的損傷。不愧是同參道友，足以為人模範。』雖然如此，總免不了被旁觀者嘲笑。

虎溪禪師（臨濟玄嗣）

有僧人問庵主在此居住多少年了。禪師說：『只見到冬天凋零，夏天生長，年代總不記得了。』僧人說：『真好，不記得了。』禪師說：『你說我在這裡住了多少年了？』僧人說：『冬天凋零，夏天生長。』禪師說：『鬧市裡的老虎。』

鬧市中心的老虎，能歌卻不能舞。命運正值木星君當值，沒有遇到羅睺星作祟。（瑯玡覺）

虎溪老禪師住在庵中，年代久遠都不記得了。鬧市中心的老虎，四面如同鼎沸。（草堂清）

覆盆禪師（臨濟玄嗣）

有僧人從山下哭著上來。禪師關閉了門。僧人在門上畫了一個圓相（象徵佛性）。站在門外。禪師從庵后出來，也從山下哭著上來。僧人喝道：『還作這個去就（指禪師的行為）！』禪師便換手捶胸說：『可惜先師一場埋沒。』僧人說：『苦啊苦啊！』禪師說：『庵主被瞞騙了。』

白巖符說：『兩個漢子突然相遇，如同龍得水，似虎逢山。意氣威猛則不缺，若到這裡，各給二十拄杖。為什麼？古佛堂前沒有這樣的事。』

桐峰禪師（臨濟玄嗣）

有僧人問：『和尚這裡忽然遇到大蟲（老虎）怎麼辦？』禪師便作出老虎吼叫的聲音。僧人作出害怕的樣子。禪師大笑。僧人說：『這老賊！』禪師說：『奈何老了！』

【English Translation】 English version The abbot closed his door. The master then returned to his quarters. The next day, Baoshou came to visit. The master remained seated and did not rise. Baoshou spread out his sitting mat. The master also stepped down from his meditation platform. Baoshou then sat down. The master then returned to his abbot's room and closed the door. Baoshou took ashes from the attendants' quarters and surrounded the abbot's door, then left. The master opened the door and, seeing this, said, 'I wouldn't do it this way, but he does it that way.'

Qingshan Xiu said, 'The two old masters clash and collide, like two tigers meeting, each baring their claws and teeth. There is not a hair's breadth of harm done. They are worthy fellow practitioners and can serve as models.' Even so, they cannot avoid being ridiculed by onlookers.

Chan Master Huxi (Linji's descendant)

A monk asked the hermit how many years he had lived there. The master said, 'I only see winter withering and summer growing. I don't remember the years at all.' The monk said, 'Excellent, not remembering.' The master said, 'How many years do you say I have been here?' The monk said, 'Winter withering and summer growing.' The master said, 'A tiger in the bustling marketplace.'

A tiger in the heart of the bustling marketplace, able to sing but unable to dance. Destiny is valued by Jupiter, not encountering Rahu. (Langye Jue)

Old Master Huxi lives in the hermitage, not remembering the years. A tiger in the heart of the bustling marketplace, the four sides like a boiling cauldron. (Caotang Qing)

Chan Master Fupen (Linji's descendant)

A monk came crying from the foot of the mountain. The master closed the door. The monk drew a circle (圓相, yuanxiang, symbolizing Buddha-nature) on the door and stood outside. The master came out from behind the hermitage, also crying from the foot of the mountain. The monk shouted, 'Still doing this going and coming (去就, qujiu, referring to the master's actions)!' The master then switched hands and beat his chest, saying, 'What a pity, my late master is buried in obscurity.' The monk said, 'Bitter, bitter!' The master said, 'The hermit is deceived.'

Baiyan Fu said, 'Two men suddenly meet, like a dragon getting water, like a tiger meeting a mountain. Fierce spirit is not lacking, but if they come here, each will receive twenty blows of the staff. Why? There is no such thing in the hall of the ancient Buddha.'

Chan Master Tongfeng (Linji's descendant)

A monk asked, 'What should I do if I suddenly encounter a big worm (大蟲, dachong, tiger) here?' The master then made the sound of a tiger roaring. The monk acted frightened. The master laughed loudly. The monk said, 'This old thief!' The master said, 'What can be done, I'm old!'

僧何。僧卻大笑。

翠峰顯云。是即是。兩個惡賊祇解掩耳偷鈴。復頌　見之不取。思之千里。好個斑斑牙爪未備。君不見大雄山下忽相逢。落落聲光皆振地。大丈夫。見也無。收虎尾。捋虎鬚。

山裡大蟲山裡㖃。借你拳頭筑你口。丈夫氣宇信如王。豈肯輸人甘落後。賊賊賊。喜底是風。怨底是雪。(愚庵盂)

怕虎原來同虎走。不會咬人只會㖃。張牙露爪幾千般。到底翻成喋屎狗。(起綱宗)

滄州米倉禪師(臨濟玄嗣)

問僧近離甚處。曰冀州太湖。師曰阇黎來時太湖向你道什麼。曰知道米倉路險。師曰到者里又作么生。曰不異發足時道路。師曰阇黎已孤太湖去在。曰某甲亦不肯和尚恁么道。師曰來時路峻如今路平。曰不妨和尚此路。師曰漆桶裡漢有甚麼限。

發足超方。地頭親到。遇著險峻。道途殺活。杖子變豹。米倉大路平如砥。未免漆桶裡著倒。不搽紅粉也風流。大抵還他肌骨好。(佛燈珣)

雲山禪師(臨濟玄嗣)

問僧甚處來。曰西京來。師曰將得西京主人書來么。曰不敢妄通訊息。師曰作家師僧天然猶在。曰殘羹𩜯飯誰人肯吃。師曰獨有阇黎不肯吃。僧便作吐勢。師喚侍者。扶出者病僧。

昭覺勤云。一往觀來二俱作家。節節勘證二俱落

【現代漢語翻譯】 僧人問：『什麼是道？』僧卻大笑。

翠峰顯云禪師說：『是就是。』這兩個惡賊只懂得掩耳盜鈴。又作頌說：『見到卻不取，思念卻在千里之外。好一個斑斑牙爪還未準備好。你沒看見大雄山下忽然相逢，那落落聲光都震動大地。大丈夫，見也不見，收虎尾，捋虎鬚。』

山裡的大蟲在山裡吼叫，借你的拳頭筑你的口。大丈夫的氣宇真像個王，豈肯輸給別人甘願落後。賊賊賊，喜歡的是風，怨恨的是雪。（愚庵盂）

害怕老虎原來是和老虎一起走。不會咬人只會吼。張牙露爪幾千般，到底翻成吃屎狗。（起綱宗）

滄州米倉禪師（臨濟玄嗣）

問僧人：『最近從哪裡來？』答：『冀州太湖。』禪師說：『阇黎（zhālì，古印度語，意為「老師」、「親教師」）來的時候，太湖跟你說了什麼？』答：『知道米倉的路很險。』禪師說：『到這裡又怎麼樣呢？』答：『和出發時道路一樣。』禪師說：『阇黎已經辜負太湖離開了。』答：『我也不肯像和尚您這麼說。』禪師說：『來的時候路很險峻，現在路很平坦。』答：『不妨礙和尚走這條路。』禪師說：『漆桶裡的人有什麼限度？』

出發超越常規，地頭親自到達。遇到險峻，道路上殺伐決斷。禪杖變成豹子。米倉大路平坦如砥，也免不了在漆桶裡倒下。不搽紅粉也風流，大抵還是他肌骨好。（佛燈珣）

雲山禪師（臨濟玄嗣）

問僧人從哪裡來。答：『從西京來。』禪師說：『帶來西京主人的書信了嗎？』答：『不敢隨便傳遞訊息。』禪師說：『真正的出家人天然本性還在。』答：『殘羹剩飯誰肯吃？』禪師說：『只有阇黎不肯吃。』僧人便作出嘔吐的樣子。禪師叫侍者，扶出這個生病的僧人。

昭覺勤云禪師說：『一往觀來，二者都是內行。節節勘證，二者都落入下乘。』

【English Translation】 English version: A monk asked: 'What is the Dao (道, the Way)?' The monk burst into laughter.

Cuifeng Xianyun (翠峰顯云) Zen Master said: 'It is what it is.' These two wicked thieves only know how to cover their ears while stealing a bell. He further composed a verse: 'Seeing it but not taking it, thinking of it a thousand miles away. What a pity that the spotted teeth and claws are not yet ready. Haven't you seen them suddenly meet under Mount Daxiong (大雄山, Great Hero Mountain), the resounding sounds and lights shake the earth. A great man, seeing or not seeing, retracts the tiger's tail, strokes the tiger's whiskers.'

The big tiger in the mountain roars in the mountain, using your fist to strike your mouth. A great man's spirit is truly like a king, how could he be willing to lose to others and fall behind. Thief, thief, thief, what is liked is the wind, what is resented is the snow. (Yu'an Yu 愚庵盂)

Fearing the tiger is originally walking with the tiger. It can't bite people, it can only roar. Baring its teeth and claws in thousands of ways, in the end, it turns into a shit-eating dog. (Qi Gangzong 起綱宗)

Cangzhou Micang (滄州米倉) Zen Master (Linji Xuansi 臨濟玄嗣)

Asked a monk: 'Where have you come from recently?' He replied: 'Taihu (太湖, Great Lake) in Jizhou (冀州).' The Zen Master said: 'When you, Zhali (阇黎, a term of respect for a monk), came, what did Taihu say to you?' He replied: 'It knows that the road to Micang is dangerous.' The Zen Master said: 'What about arriving here?' He replied: 'The same as the road when I set off.' The Zen Master said: 'You, Zhali, have already failed Taihu and left.' He replied: 'I also don't agree with the way you, venerable monk, say it.' The Zen Master said: 'The road was steep when you came, now the road is flat.' He replied: 'It doesn't hinder you, venerable monk, from taking this road.' The Zen Master said: 'What limit is there to a person in a lacquer bucket?'

Setting off beyond the ordinary, arriving at the destination personally. Encountering danger, making decisive choices on the road. The Zen staff transforms into a leopard. The Micang road is as flat as a whetstone, but it is still inevitable to fall in the lacquer bucket. Without applying rouge and powder, it is still charming, generally speaking, it is still his good bones. (Fodeng Xun 佛燈珣)

Yunshan (雲山) Zen Master (Linji Xuansi 臨濟玄嗣)

Asked a monk where he came from. He replied: 'From Xijing (西京, Western Capital).' The Zen Master said: 'Did you bring the letter from the master of Xijing?' He replied: 'I dare not casually transmit messages.' The Zen Master said: 'The true nature of a true monk is still there.' He replied: 'Who would be willing to eat leftovers?' The Zen Master said: 'Only you, Zhali, are unwilling to eat.' The monk then made a vomiting gesture. The Zen Master called the attendant to help the sick monk out.

Zhaojue Qin (昭覺勤) Zen Master said: 'Looking at it from one perspective, both are experts. Examining it step by step, both fall into the lower vehicle.'

草。當時若有人截斷葛藤。不妨光前絕後。還委悉么。多虛不如少實。

莫怪相逢無資訊。誰能長作置書郵。直饒說盡千般事。那個心中得到頭。(懶庵樞)

者僧掩耳偷鈴。雲山將錯就錯。若是碧眼波斯。別有翻身一著。(木庵永)

定上座(臨濟玄嗣)

鎮府齋回到橋上坐次。有三座主至。一座主問。如何是禪河深處須窮到底。師擒住擬拋向橋下。其二座主遽前勸曰。休休。莫怪觸忤上座。且望慈悲。師曰。若不是者兩個座主。直教它窮到底。

理安問云。定上座性命在二座主手裡。

奯上座(臨濟玄嗣)

因到百丈。丈曰阇黎有事相借問得么。師曰幸自非言何須譗𧫡。丈曰收得安南又憂塞北。師撥開胸曰與么不與么。丈曰。要且難構。要且難構。師曰。知即得。知即得。

仰山寂云。若有人知此二人落處。不妨奇特。若辨不得。大似日中迷路。　蔣山勤云。百丈獨坐大雄峰頂。咳嗽風生。四方禪客望崖而退。因甚奯上座到來。直得弓折箭盡。

奯上座到德山。山才見便下禪床作抽坐具勢。師曰。者個且置。忽遇心境一如底人來。向伊道個什麼。不被諸方檢責。山曰。猶較昔日三步在。別作個主人公來。師便喝。山不語。師曰塞卻者老野狐咽喉。

【現代漢語翻譯】 現代漢語譯本：唉，當時如果有人截斷這糾纏的葛藤，或許就能光宗耀祖，斷絕後患。你們真的明白嗎？與其虛假的多，不如真實地少。

不要奇怪相逢時沒有音訊，誰又能一直做傳遞書信的郵差呢？即使說盡千般事情，又有誰能真正領悟到心中呢？（懶庵樞）

這個和尚掩耳盜鈴，雲山禪師將錯就錯。如果是碧眼的波斯人，自有翻身的一招。（木庵永）

定上座（臨濟玄嗣）

定上座在鎮府齋飯後回到橋上坐著，有三位座主來到。一位座主問道：『如何是禪河深處，必須窮盡到底？』定上座抓住他，想要拋向橋下。另外兩位座主趕緊上前勸阻說：『住手！住手！不要怪罪冒犯了上座，還望慈悲。』定上座說：『如果不是這兩位座主，我定要讓他窮到底。』

理安禪師問道：『定上座的性命掌握在兩位座主手裡。』

奯上座（臨濟玄嗣）

奯上座到百丈禪師處，百丈禪師說：『阇黎（梵語，意為出家人）有件事想請教可以嗎？』奯上座說：『幸好不是言語所能表達的，何須多費口舌？』百丈禪師說：『收復了安南，又擔心塞北。』奯上座敞開胸懷說：『這樣說可以嗎？那樣說可以嗎？』百丈禪師說：『終究難以構成，終究難以構成。』奯上座說：『知道就是知道，知道就是知道。』

仰山寂禪師說：『如果有人知道這兩個人落腳之處，那就不尋常了。如果分辨不出來，就像在白天迷路一樣。』蔣山勤禪師說：『百丈禪師獨自坐在大雄峰頂，咳嗽一聲，便生起狂風，四方禪客望崖而退。為什麼奯上座到來，卻使得百丈禪師弓折箭盡呢？』

奯上座到德山禪師處，德山禪師剛一見到他，就下禪床做出抽坐具的姿勢。奯上座說：『這個且放一邊，如果遇到心境一如的人來，向他道個什麼，才不會被各方禪師責難呢？』德山禪師說：『還不如過去走三步。另外找個主人翁來。』奯上座便喝斥一聲。德山禪師不說話。奯上座說：『堵住這老野狐的咽喉。』

【English Translation】 English version: Alas, if someone had cut off the tangled kudzu vine at that time, perhaps they could have glorified their ancestors and eliminated future troubles. Do you truly understand? It is better to have a little truth than a lot of falsehood.

Don't be surprised that there is no news when we meet; who can always be a postman delivering letters? Even if you say a thousand things, who can truly understand them in their heart? (Lan'an Shu)

This monk covers his ears while stealing a bell. Zen Master Yunshan makes the best of a bad situation. If it were a blue-eyed Persian, he would have a trick to turn things around. (Mu'an Yong)

Zen Master Ding (Linji Xuansi)

After the vegetarian meal at Zhenfu, Zen Master Ding returned to the bridge and sat down. Three chief monks arrived. One chief monk asked, 'What is the deepest part of the Zen river, which must be explored to the end?' Zen Master Ding grabbed him, intending to throw him off the bridge. The other two chief monks quickly stepped forward to dissuade him, saying, 'Stop! Stop! Don't blame him for offending the Zen Master. We hope for compassion.' Zen Master Ding said, 'If it weren't for these two chief monks, I would have made him explore to the end.'

Zen Master Li'an asked, 'Zen Master Ding's life is in the hands of the two chief monks.'

Zen Master Hui (Linji Xuansi)

Zen Master Hui went to Zen Master Baizhang. Zen Master Baizhang said, 'Dharma Master (Sanskrit term for a monk), may I ask you something?' Zen Master Hui said, 'Fortunately, it is beyond words, why bother with unnecessary talk?' Zen Master Baizhang said, 'After recovering Annam, I worry about the north.' Zen Master Hui opened his chest and said, 'Is it okay to say it this way? Is it okay to say it that way?' Zen Master Baizhang said, 'It is ultimately difficult to construct, ultimately difficult to construct.' Zen Master Hui said, 'Knowing is knowing, knowing is knowing.'

Zen Master Yangshan Ji said, 'If someone knows where these two people are, that would be extraordinary. If you can't tell the difference, it's like getting lost in broad daylight.' Zen Master Jiangshan Qin said, 'Zen Master Baizhang sits alone on the top of Great Hero Peak, and a cough creates a wind, causing Zen practitioners from all directions to retreat from the cliff. Why is it that when Zen Master Hui arrives, Zen Master Baizhang's bow is broken and his arrows are exhausted?'

Zen Master Hui went to Zen Master Deshan. As soon as Zen Master Deshan saw him, he got off the Zen bed and made a gesture of pulling out the sitting mat. Zen Master Hui said, 'Let's put this aside for now. If someone with a unified mind and realm comes, what should you say to him so that you won't be criticized by Zen masters from all directions?' Zen Master Deshan said, 'It's still better than taking three steps back in the past. Find another protagonist.' Zen Master Hui then shouted. Zen Master Deshan remained silent. Zen Master Hui said, 'Block the throat of this old wild fox.'

溈山祐云。奯公雖得便宜。爭奈掩耳偷鈴。　蔣山勤云。奯公一喝賓主歷然。德山無語言遍天下。溈山老子雪上加霜。檢點將來。總不可放過。乃擲下拄杖。

睦州刺史陳操尚書(見睦州明)

一日與僚屬登樓次。見數僧行過。一官人曰來者總是行腳僧。公曰不是。曰焉知不是。公曰待來勘過。須臾僧到樓前。公驀喚上座。僧皆舉首。公謂眾官曰不通道。

溈山喆云。尚書可謂手擎仲尼日月。腰佩毗盧金印。非惟儒士驚懾。亦乃衲僧罔措。不見道當機如電拂。方免病棲蘆。　天童覺云。陳操尚書白拈賊。瞞長蘆一點不得。　鼓山永云。者僧有理難伸。死而不弔。尚書按劍當門。誰敢正眼覷著。　通玄奇云。尚書可謂善識休咎。鬧里換人眼睛。者僧雖則舉首稱奇。可惜還同受屈。

一語離窠窟。千生出蓋纏。夜來風雪惡。木折在巖前。(雪堂行)

拈得須彌第一槌。銅頭鐵額豈容伊。鹽梅舟楫並霖雨。不是斯人更是誰。(復庵封)

季咸曾相壺丘子。隨變難分極自逃。輸與高樓凝望者。炯然明可察秋毫。(虛堂愚)

尚書問僧。有事相借問得么。僧曰合取狗口。公乃自摑口曰某甲罪過。曰知過必改。公曰就阇黎乞取口吃飯得么。

緣門底事都傾出。祇要相將草里行

【現代漢語翻譯】 現代漢語譯本 溈山祐云（Weishan Youyun）說：『奯公（Huogong）雖然佔了便宜，爭奈掩耳盜鈴。』 蔣山勤（Jiangshan Qin）說：『奯公（Huogong）一喝，賓主分明。德山（Deshan）無語言遍天下。溈山（Weishan）老子雪上加霜。』檢點將來，總不可放過。乃擲下拄杖。 睦州刺史陳操尚書（Chen Cao Shangshu）（見睦州明） 一日與僚屬登樓時，見數僧行過。一官人曰：『來者總是行腳僧。』公曰：『不是。』曰：『焉知不是？』公曰：『待來勘過。』須臾僧到樓前，公驀喚『上座』。僧皆舉首。公謂眾官曰：『不通道。』 溈山喆（Weishan Zhe）云：『尚書可謂手擎仲尼日月，腰佩毗盧金印。非惟儒士驚懾，亦乃衲僧罔措。』不見道『當機如電拂，方免病棲蘆。』 天童覺（Tiantong Jue）云：『陳操尚書（Chen Cao Shangshu）白拈賊，瞞長蘆（Changlu）一點不得。』 鼓山永（Gushan Yong）云：『者僧有理難伸，死而不弔。尚書按劍當門，誰敢正眼覷著。』 通玄奇（Tongxuan Qi）云：『尚書可謂善識休咎，鬧里換人眼睛。者僧雖則舉首稱奇，可惜還同受屈。』 『一語離窠窟，千生出蓋纏。夜來風雪惡，木折在巖前。』(雪堂行) 『拈得須彌第一槌，銅頭鐵額豈容伊。鹽梅舟楫並霖雨，不是斯人更是誰。』(復庵封) 『季咸曾相壺丘子，隨變難分極自逃。輸與高樓凝望者，炯然明可察秋毫。』(虛堂愚) 尚書問僧：『有事相借問得么？』僧曰：『合取狗口。』公乃自摑口曰：『某甲罪過。』曰：『知過必改。』公曰：『就阇黎（Sheli）乞取口吃飯得么？』 『緣門底事都傾出，祇要相將草里行。』

【English Translation】 English version Weishan Youyun said: 'Although Huogong gained an advantage, he was still stealing a bell while covering his ears.' Jiangshan Qin said: 'Huogong's shout clearly distinguished guest from host. Deshan's wordlessness spread throughout the world. Old man Weishan added frost to snow.' Examining it all, none can be let off. Then he threw down his staff. Chen Cao Shangshu, the Prefect of Muzhou (see Muzhou Ming) One day, while ascending a tower with his colleagues, he saw several monks passing by. An official said: 'Those who come are all traveling monks.' The Prefect said: 'No.' The official asked: 'How do you know they are not?' The Prefect said: 'Wait until I examine them.' Soon the monks arrived in front of the tower, and the Prefect suddenly called out 'Senior Monk!' The monks all raised their heads. The Prefect said to the officials: 'You don't believe it.' Weishan Zhe said: 'The Prefect can be said to hold Confucius' sun and moon in his hands and wear Vairochana's golden seal on his waist. Not only are Confucian scholars frightened, but also Buddhist monks are at a loss.' It is said, 'When the opportunity arises like a lightning flash, one can avoid the illness of dwelling in a reed.' Tiantong Jue said: 'Chen Cao Shangshu is a white-handed thief, unable to deceive Changlu even a little.' Gushan Yong said: 'This monk has a grievance that is difficult to express, and he dies without being mourned. The Prefect holds his sword at the door; who dares to look him in the eye?' Tongxuan Qi said: 'The Prefect can be said to be good at recognizing good and bad omens, replacing people's eyes in the midst of chaos. Although the monk raised his head in surprise, it is a pity that he still suffers injustice.' 'A word leaves the nest, and a thousand lives emerge from the entanglement. Last night the wind and snow were fierce, and a tree broke in front of the rock.' (Xuetang Xing) 'Having taken the first mallet of Sumeru, how can a copper head and iron forehead be tolerated? Salt and plums, boats and oars, and abundant rain, if not this person, then who else?' (Fuan Feng) 'Ji Xian once divined for the Master of Huqiu, and it is difficult to distinguish changes, escaping to the extreme. Surrender to those who gaze intently from the high tower, and it is clearly possible to discern the autumn hair.' (Xutang Yu) The Prefect asked the monk: 'Is it possible to ask you something?' The monk said: 'Shut the dog's mouth.' The Prefect then slapped his own mouth and said: 'I am guilty.' The monk said: 'Knowing your faults, you must correct them.' The Prefect said: 'Can I beg a mouth from the Venerable to eat?' 'All the affairs at the gate are poured out, only wanting to walk together in the grass.'

。把臂不須重叮囑。腳跟點地自縱橫。(粟庵鼎)

尚書齋次。拈胡餅問僧曰。江西湖南還有者個么。曰尚書適來吃個什麼。公曰敲鐘謝響。

瀛山訚云。者僧俊鶻衝霄到也快便。怎奈末上遭他網子。祇如道敲鐘謝響。者里合作么對。他何不道草賊大敗。

尚書問睦州看什麼經。州曰金剛般若經。公曰。六朝翻譯。師看底是第幾朝。州拈起曰。一切有為法。如夢幻泡影。

六朝翻譯傳來妙。到頭未悟當時竅。須信枝頭老鳳凰。春來反作黃鶯叫。(正堂辨)

宗鑒法林卷二十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十七

集云堂　編

大鑒下七世

汝州南院慧颙禪師(興化獎嗣)

上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧便問如何是啐啄同時用。師曰。作家不啐啄。啐啄同時失。曰此猶未是某甲問處。師曰汝問處又作么生。曰失。師便打。其僧不肯。

翠巖真云。運籌帷幄決勝千里。南院雖則全機受敵。其奈土曠人稀。　溈山喆云。南院高提祖印。縱奪臨時。者僧善能當鋒抗敵。怎奈力竭計窮。如今還有本色衲僧么。出來與大溈相見。不圖鼓舞揚聲。貴要宗風不墜。如無。大溈今日大似索戰無功。　云

【現代漢語翻譯】 現代漢語譯本：

『把臂不須重叮囑，腳跟點地自縱橫。』（粟庵鼎）

尚書在書齋里，拿著胡餅問僧人：『江西、湖南還有這個嗎？』僧人說：『尚書剛才吃了什麼？』尚書說：『敲鐘謝響。』

瀛山訚說：『這個僧人像俊鶻衝上雲霄一樣快速便捷，怎奈最終還是落入了他的網中。就像說敲鐘謝響，這裡應該怎麼對呢？他為什麼不說草賊大敗呢？』

尚書問睦州看什麼經。睦州說：『《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）。』尚書說：『六朝翻譯的，師父看的是哪個朝代的？』睦州拿起經書說：『一切有為法，如夢幻泡影。』

六朝翻譯傳來妙，到頭未悟當時竅。須信枝頭老鳳凰，春來反作黃鶯叫。（正堂辨）

《宗鑒法林》卷二十六 卍新續藏第66冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷二十七

集云堂 編

大鑒下七世

汝州南院慧颙禪師（興化獎嗣）

上堂說法。『各方禪師只具有啐啄同時的眼力，不具有啐啄同時的運用。』有僧人便問：『如何是啐啄同時的運用？』慧颙禪師說：『真正的行家不啐啄，啐啄同時就失敗了。』僧人說：『這還不是我問的地方。』慧颙禪師說：『你問的地方又怎麼樣呢？』僧人說：『失敗了。』慧颙禪師便打了他，那個僧人不服氣。

翠巖真說：『運籌帷幄，決勝千里。南院雖然是全機受敵，但無奈土地貧瘠，人煙稀少。』溈山喆說：『南院高舉祖師的印記，縱放收奪隨機應變。這個僧人善於當鋒抗敵，怎奈力氣耗盡，計謀也用完了。現在還有本色的衲僧嗎？出來與大溈相見。不圖鼓舞揚聲，貴在宗風不墜。如果沒有，大溈今天就像索戰無功一樣。』云

【English Translation】 English version:

'Taking arms, no need for repeated instructions; with feet firmly planted, one roams freely.' (Su'an Ding)

A high official, in his study, took a sesame cake and asked a monk: 'Are there still these in Jiangxi and Hunan?' The monk replied: 'What did the official just eat?' The official said: 'Striking the bell to thank the sound.'

Yingshan Yin said: 'This monk is as swift and agile as a falcon soaring into the sky, but ultimately he falls into his net. Just like saying 'striking the bell to thank the sound,' what should be the appropriate response here? Why didn't he say 'the bandit army is utterly defeated'?'

The high official asked Muzhou what sutra he was reading. Muzhou said: 'The Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra).' The official said: 'Translated during the Six Dynasties, which dynasty's translation is the master reading?' Muzhou picked up the sutra and said: 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.'

The Six Dynasties translation transmits the wonderful, but in the end, one fails to realize the key at that time. One must believe that the old phoenix on the branch, in spring, transforms into a yellow oriole's call. (Zhengtang Bian)

Zongjian Falin, Volume 26 卍 New Continued Canon, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 27

Compiled by Jiyun Hall

Seven Generations After Dajian

Chan Master Huirong of Nanyuan in Ruzhou (Successor of Xinghua Jiang)

Ascending the hall, he said: 'All directions only possess the eye of simultaneous pecking from within and without the egg, but do not possess the application of simultaneous pecking.' A monk then asked: 'What is the application of simultaneous pecking?' The Master said: 'A true master does not peck from within and without simultaneously; simultaneous pecking results in failure.' The monk said: 'This is still not where I am asking.' The Master said: 'Where you are asking, what is it like?' The monk said: 'Failure.' The Master then struck him, and the monk was not convinced.

Cuiyan Zhen said: 'Planning strategies in the tent, deciding victory from a thousand miles away. Although Nanyuan fully receives the enemy with complete readiness, it is unfortunate that the land is barren and the population is sparse.' Weishan Zhe said: 'Nanyuan holds high the ancestral master's seal, releasing and seizing at will. This monk is skilled at resisting the enemy head-on, but unfortunately, his strength is exhausted, and his strategies are used up. Are there any genuine monks of true color today? Come out and meet Dawei. I do not seek to encourage and promote fame, but value the tradition of the school not being lost. If there are none, Dawei today is like seeking battle without success.' Yun

居悟云。作么生是啐啄同時眼。眼若得明。其用自備。又道作家不啐啄。啐啄同時失。何故不啐啄。所以道子若哮吼。其母即喪。還明得么　法林音云。南院一期施設不妨奇特。其奈打者僧不著。者僧為眾竭力。奮不顧身。未免墮坑落塹。若待伊云。祇具啐啄同時眼不具啐啄同時用。便云閉卻囚口。直饒南院縱奪全機。也較三千里。

子若哮吼。其母即喪。全歸其子。十方通暢。大用現前理自然。何必起心作模樣。若更不會。云居拄杖。(云居悟)

不將佛法當人情。驗盡諸方鬼眼睛。縱使作家不啐啄。依然錯認定盤星。(笑翁堪)

呼蛇容易遣蛇難。一遣誰知又解翻。已識此蛇能變化。故垂杖送下高灘。(無明經)

其僧後於雲門會下。聞二僧舉此話。一僧曰當時南院棒折那。其僧忽契悟。遂奔回省覲。師已遷化。乃謁風穴。穴問。莫是當時問先師啐啄同時話底僧么。曰是。穴曰汝當時作么生會。曰某甲如在鐙影里行相似。穴曰汝會也。

瑯玡覺云。者僧祇解豎降旗。不解奪劍戟。　翠巖真出風穴語云。當時待者僧擬抵對。以坐具劈口摵。　凈因成云。全軍制勝。草偃風行。南院如獅子搏兔。亦全其力。　溈山喆云。大小風穴卻將惡水潑人。大溈即不然。某甲當時如在燈影里行相似

【現代漢語翻譯】 現代漢語譯本： 云居悟問道：『什麼是啐啄同時的眼？』（啐：小雞破殼的聲音；啄：母雞幫助小雞破殼的行為；啐啄同時：比喻時機成熟，內外因緣和合）。如果眼力明亮，其作用自然具備。又說，『有作為的人不啐啄，啐啄同時就失去了機會。』為什麼不啐啄呢？所以說，『兒子如果大聲叫喊，他的母親就會喪命。』你明白了嗎？ 法林音說：『南院的這一番施設，不妨說是奇特。但無奈打者僧沒有著落。』這個僧人為大眾竭盡全力，奮不顧身，但難免會掉進坑裡。如果等到他說：『只具備啐啄同時的眼，不具備啐啄同時的用。』就說他閉口不言。即使南院縱奪全部的機鋒，也比他高出三千里。 『兒子如果大聲叫喊，他的母親就會喪命。』完全歸功於兒子，十方通暢。大用顯現於前，這是自然之理，何必起心去造作模樣？如果還不明白，就用云居的拄杖來打你！（云居悟） 不要把佛法當成人情，要檢驗各方的鬼眼睛。即使有作為的人不啐啄，仍然是錯誤地認定了秤桿上的星。（笑翁堪） 呼喚蛇容易，遣走蛇卻難。一旦遣走，誰知道它又會反過來。已經認識到這條蛇能夠變化，所以拄著枴杖送它下高高的河灘。（無明經） 這個僧人後來在雲門會下，聽到兩個僧人提起這件事。一個僧人說：『當時南院的棒子打斷了嗎？』這個僧人忽然領悟了。於是奔回去拜見南院，南院已經圓寂。於是去拜見風穴。風穴問：『你就是當時問先師啐啄同時話的那個僧人嗎？』回答說：『是的。』風穴說：『你當時是怎麼理解的？』回答說：『我好像在燈影里行走一樣。』風穴說：『你明白了。』 瑯玡覺說：『這個僧人只懂得豎起降旗，不懂得奪取劍戟。』翠巖真引用風穴的話說：『當時如果這個僧人想要抵賴，就用坐具劈頭蓋臉地打他。』凈因成說：『全軍制勝，草隨風倒。南院就像獅子搏兔，也用盡全力。』溈山喆說：『大小風穴卻用髒水潑人。大溈就不是這樣。我當時就像在燈影里行走一樣。』

【English Translation】 English version: Yunju Wu asked: 'What is the eye of simultaneous pi-cho (啐啄同時)?' (Pi (啐): the sound of a chick breaking out of its shell; Cho (啄): the hen's action of helping the chick break out of its shell; Simultaneous pi-cho (啐啄同時): a metaphor for when the time is ripe, and internal and external causes and conditions are in harmony). If the eye is clear, its function is naturally complete. It is also said, 'An accomplished person does not pi-cho; simultaneous pi-cho loses the opportunity.' Why not pi-cho? Therefore, it is said, 'If the son shouts loudly, his mother will die.' Do you understand? Falin Yin said: 'Nanyuan's arrangement can be said to be unique. But unfortunately, the hitting monk does not land. This monk has exhausted his efforts for the sake of the public, regardless of his own safety, but he will inevitably fall into a pit. If we wait for him to say: 'I only have the eye of simultaneous pi-cho, but I do not have the function of simultaneous pi-cho,' then we say that he is silent. Even if Nanyuan seizes all the opportunities, he is still three thousand miles ahead of him.' 'If the son shouts loudly, his mother will die.' All credit goes to the son, and the ten directions are unobstructed. The great function appears before us, which is the natural principle, so why bother to create a form? If you still don't understand, I will hit you with Yunju's staff! (Yunju Wu) Do not treat the Buddha-dharma as human sentiment, but examine the ghost eyes of all directions. Even if an accomplished person does not pi-cho, he is still mistakenly identifying the star on the steelyard. (Xiao Weng Kan) It is easy to call a snake, but difficult to send it away. Once it is sent away, who knows if it will turn back again. Having recognized that this snake can transform, I use a staff to send it down the high riverbank. (Wu Ming Jing) Later, this monk heard two monks mention this matter at the Yunmen assembly. One monk said: 'Did Nanyuan's stick break at that time?' This monk suddenly realized. So he rushed back to see Nanyuan, but Nanyuan had already passed away. So he went to see Fengxue. Fengxue asked: 'Are you the monk who asked the late master about the simultaneous pi-cho at that time?' He replied: 'Yes.' Fengxue said: 'How did you understand it at that time?' He replied: 'I felt like I was walking in the shadow of a lamp.' Fengxue said: 'You understand.' Langya Jue said: 'This monk only knows how to raise the flag of surrender, but does not know how to seize swords and halberds.' Cuiyan Zhen quoted Fengxue's words: 'If this monk had tried to deny it at that time, I would have slapped him in the face with a sitting mat.' Jingyin Cheng said: 'The whole army wins, and the grass falls with the wind. Nanyuan is like a lion catching a rabbit, and he also uses all his strength.' Weishan Zhe said: 'Big and small Fengxue splashed people with dirty water. Dawei is not like this. I felt like I was walking in the shadow of a lamp at that time.'

。便好向道先師肉猶暖在。你作者般見解。以拄杖打下法堂。免見孤負他南院。　東禪觀云。扶南院門風。還他風穴。諸方往往道伊肯者僧。殊不知者僧被伊推在萬丈坑裡。　理安問云。全機敵勝。草偃風行。提持向上綱宗。須是南院老漢。者僧後來悟去。祇知納款投降。不解搴旗斬將。風穴當時待伊道是。便好連棒打出。者僧或可別立生涯。免得後人向燈影里摸索。驀拈杖云。今日有人為者僧作主。出來與拄杖子相見。如無。今日失利。

同時啐啄不同時。石火電光猶較遲。燈影里行今已會。蹉跎非是落便宜。(仰山欽)

亡身辭鳳闕。報國取龍庭。詎學書生輩。窗閑老一經。(覺圓胤)

南院上堂。赤肉團上壁立千仞。僧問。赤肉團上壁立千仞。豈不是和尚道。師曰是。僧便掀倒禪床。師曰者瞎驢亂作。僧擬議。師便打。

徑山杲云。吾今為汝保任此事終不虛也。　天童華云。也是勾賊破家。若非者僧敢捋虎鬚。爭見南院汗馬功高。雖然如是。更資一路。赤肉團上壁立千仞。若有僧出。劈脊便打。何故。殺人刀活人劍。　靈隱岳雲。者僧一味小心大膽。南院也是養子之緣。　天寧琦云。者僧敢向毒蛇頭上揩癢。蒼龍頷下披鱗。誰不賞他大膽。祇是末上少了一著。自出洞來無敵手。得饒人

【現代漢語翻譯】 現代漢語譯本：最好向得道的前輩學習，他們的教誨還鮮活如昨。你若能有這樣的見解，就用拄杖擊打法堂，免得辜負了南院（Nanyuan，禪師名）。

東禪觀（Dongchan Guan，人名）說：扶持南院的門風，要歸功於風穴（Fengxue，禪師名）。各方往往說那僧人認可了這種做法，卻不知道那僧人被風穴推入了萬丈深淵。理安（Li'an，人名）問道：『全機敵勝，草偃風行。』要提持向上的綱宗，必須是南院老漢。那僧人後來醒悟過來，只知道納款投降，不解得搴旗斬將。風穴當時如果等他說出『是』，就應該連棒打出，那僧人或許可以另立生涯，免得後人向燈影里摸索。隨即拈起拄杖說：今日有人為那僧人作主嗎？出來與我的拄杖相見。如果沒有，今日就失利了。

『同時啐啄不同時，石火電光猶較遲。燈影里行今已會，蹉跎非是落便宜。』（仰山欽（Yangshan Qin，禪師名））

『亡身辭鳳闕，報國取龍庭。詎學書生輩，窗閑老一經。』（覺圓胤（Jueyuan Yin，禪師名））

南院上堂說法：赤肉團上壁立千仞。有僧人問：『赤肉團上壁立千仞，豈不是和尚您說的？』南院說：『是。』僧人便掀翻禪床。南院說：『這瞎驢胡作非爲！』僧人剛想說話，南院便打。

徑山杲（Jingshan Gao，禪師名）說：我如今為你們擔保此事終究不虛假。天童華（Tiantong Hua，禪師名）說：這也是引賊入室。若非那僧人敢捋虎鬚，怎能顯出南院汗馬功勞？雖然如此，更要資助一條路。赤肉團上壁立千仞，若有僧人出來，劈頭蓋臉就打。為什麼？殺人刀也是活人劍。靈隱岳（Lingyin Yue，禪師名）說：那僧人一味小心大膽，南院也是養子之緣。天寧琦（Tianning Qi，禪師名）說：那僧人敢在毒蛇頭上搔癢，蒼龍頷下披鱗，誰不讚賞他的大膽？只是最後少了一著。『自出洞來無敵手，得饒人處且饒人。』

【English Translation】 English version: It's best to learn from enlightened predecessors, whose teachings are still fresh and alive. If you can have such insight, strike the Dharma hall with your staff, lest you fail Nanyuan (Nanyuan, name of a Chan master).

Dongchan Guan (Dongchan Guan, name of a person) said: Supporting Nanyuan's (Nanyuan) style is thanks to Fengxue (Fengxue, name of a Chan master). People everywhere often say that monk acknowledged this approach, but they don't know that monk was pushed into an abyss by Fengxue. Li'an (Li'an, name of a person) asked: 'Complete opportunity defeats the enemy, the grass bends with the wind.' To uphold the supreme principle, it must be the old man of Nanyuan. That monk later woke up, only knowing to surrender and submit, not understanding how to seize flags and slay generals. If Fengxue had waited for him to say 'yes' at that time, he should have struck him out with a staff, and that monk might have been able to establish a separate life, saving later generations from groping in the shadows of lamps. Then he picked up his staff and said: Is there anyone here today who will stand up for that monk? Come out and meet my staff. If not, today is a loss.

'Hatching at the same time is not simultaneous, even a spark of flint and a flash of lightning are still slower. Walking in the shadows of lamps, I now understand, wasting time is not a cheap bargain.' (Yangshan Qin (Yangshan Qin, name of a Chan master))

'Sacrificing myself, I bid farewell to the Phoenix Palace, serving the country, I take the Dragon Court. How can I learn from scholars, idly aging over one scripture by the window?' (Jueyuan Yin (Jueyuan Yin, name of a Chan master))

Nanyuan ascended the hall to preach: On the red fleshy mass stands a ten-thousand-foot cliff. A monk asked: 'On the red fleshy mass stands a ten-thousand-foot cliff, isn't that what you, the abbot, said?' Nanyuan said: 'Yes.' The monk then overturned the Zen bed. Nanyuan said: 'This blind donkey is acting recklessly!' As the monk was about to speak, Nanyuan struck him.

Jingshan Gao (Jingshan Gao, name of a Chan master) said: I now guarantee to you that this matter will ultimately not be false. Tiantong Hua (Tiantong Hua, name of a Chan master) said: This is also inviting a thief into the house. If that monk hadn't dared to stroke the tiger's whiskers, how could Nanyuan's meritorious service have been revealed? Although this is so, one must further assist a path. On the red fleshy mass stands a ten-thousand-foot cliff, if a monk comes out, strike him head-on. Why? The sword that kills is also the sword that gives life. Lingyin Yue (Lingyin Yue, name of a Chan master) said: That monk is always cautious and bold, Nanyuan is also a relationship of raising a son. Tianning Qi (Tianning Qi, name of a Chan master) said: That monk dares to scratch an itch on the head of a poisonous snake, and to scale the chin of an azure dragon, who wouldn't admire his boldness? It's just that he lacked one move at the end. 'Since coming out of the cave, I have been invincible, where it is possible to forgive, then forgive.'

處且饒人。　云居莊云。重賞之下必有勇夫。　磬山修云。者僧將成九仞之山。欠進一簣之土。　主峰昆云。者僧如登百尺之樓。祇差一級。寶應雖則竭力提持。未免竿頭弄險。

掌中擎日月。舌上覆金錢。壁立爭千仞。毫光徹梵天。(鼓山圭)

赤肉團邊用得親。主賓有理各難伸。兩個駝子相逢著。如今世上無直人。(徑山杲)

電光影里。緇素區分。纖毫不犯。總教滅門。(木庵永)

日月無光殺氣浮。揭天鼉鼓戰貔貅。捷呼獲下真番將。那個兒郎不舉頭。(虛堂愚)

一抽金鏃暗稱奇。轉換更逢霹靂機。楚項用奇走赤帝。漢軍乘勢襲全齊。出其不意攻無備。失在東陽得在西。兩兩普州人伎倆。從教對面影相欺。(天岸升)

平沙落日大荒西。隴上石頭高復低。欺敵陸郎忘失顧。落他陣里路頭迷。(䒢溪森)

南院因僧問。祖意教意是同是別。師曰王尚書李僕射。曰意旨如何。師曰牛頭南馬頭北。

徑山杲云。前頭答得著。後頭答不著。　明因懷云。妙喜恁么道。愜南院意不愜南院意。

南院因僧問。日月交謝寒暑迭遷。如何是不涉寒暑者。師曰紫羅抹額繡腰裙。曰。向上之機今已曉。中下之流如何解會。師曰炭庫里藏身。

虎丘隆云。問既有宗

【現代漢語翻譯】 現代漢語譯本：

『處且饒人』。——云居莊云（Yunju Zhuangyun）。 『重賞之下必有勇夫』。——磬山修云（Qingshan Xiuyun）。 『這個僧人將要堆成九仞高的山，只差最後一筐土』。——主峰昆云（Zhufeng Kunyun）。 『這個僧人如同登上百尺高樓，只差最後一級』。寶應（Baoying）雖然竭力提持，也免不了竿頭弄險。

『掌中擎日月，舌上覆金錢。壁立爭千仞，毫光徹梵天。』——鼓山圭（Gushan Gui）

『赤肉團邊用得親，主賓有理各難伸。兩個駝子相逢著，如今世上無直人。』——徑山杲（Jingshan Gao）

『電光影里，緇素區分。纖毫不犯，總教滅門。』——木庵永（Mu'an Yong）

『日月無光殺氣浮，揭天鼉鼓戰貔貅。捷呼獲下真番將，那個兒郎不舉頭。』——虛堂愚（Xutang Yu）

『一抽金鏃暗稱奇，轉換更逢霹靂機。楚項用奇走赤帝，漢軍乘勢襲全齊。出其不意攻無備，失在東陽得在西。兩兩普州人伎倆，從教對面影相欺。』——天岸升（Tian'an Sheng）

『平沙落日大荒西，隴上石頭高復低。欺敵陸郎忘失顧，落他陣里路頭迷。』——䒢溪森（Zhiqi Sen）

南院（Nanyuan）因僧人問：『祖意（zuyi，Patriarch's intention）和教意（jiaoyi，doctrinal intention）是相同還是不同？』 師父說：『王尚書李僕射。』 僧人問：『意旨如何？』 師父說：『牛頭南馬頭北。』

徑山杲（Jingshan Gao）說：『前面回答對了，後面回答不對。』 明因懷（Mingyin Huai）說：『妙喜（Miaoxi）這樣說，是符合南院（Nanyuan）的意，還是不符合南院（Nanyuan）的意？』

南院（Nanyuan）因僧人問：『日月交替，寒暑更迭，如何是不涉及寒暑的？』 師父說：『紫羅抹額繡腰裙。』 僧人問：『向上之機今已曉，中下之流如何解會？』 師父說：『炭庫里藏身。』

虎丘隆（Huqiu Long）說：『問既然有宗。』

【English Translation】 English version:

『Be forgiving and lenient.』 — Yunju Zhuangyun (云居莊云, name of a monk). 『Under heavy reward, there will surely be brave men.』 — Qingshan Xiuyun (磬山修云, name of a monk). 『This monk is about to complete a nine-仞 (ren, ancient unit of length) high mountain, only lacking one basket of soil.』 — Zhufeng Kunyun (主峰昆云, name of a monk). 『This monk is like climbing a hundred-尺 (chi, ancient unit of length) tall building, only missing the last step.』 Baoying (寶應, name of a monk) although exerting utmost effort to support, inevitably plays dangerously at the end of a pole.

『Holding the sun and moon in the palm, covering gold coins on the tongue. The wall stands competing for a thousand 仞, the radiant light penetrates the Brahma heaven.』 — Gushan Gui (鼓山圭, name of a monk)

『Using intimately at the side of the red flesh mass, host and guest each have their reasons difficult to express. Two hunchbacks meeting each other, now in the world there are no straight people.』 — Jingshan Gao (徑山杲, name of a monk)

『In the lightning flash, distinguishing monks and laypeople. Not violating even a hair's breadth, causing total annihilation.』 — Mu'an Yong (木庵永, name of a monk)

『The sun and moon lose their light, a murderous aura floats. Heaven-shaking alligator drums battle brave warriors. A quick shout captures the Zhenfan (真番, a place name) general, which lad does not raise his head?』 — Xutang Yu (虛堂愚, name of a monk)

『One draws a golden arrowhead, secretly praising its wonder, a transformation encounters a thunderbolt opportunity. Xiang Yu (項羽, a historical figure) of Chu uses surprise tactics to drive away the Red Emperor, the Han army takes advantage of the momentum to attack all of Qi (齊, a state name). Attack where they are unprepared, appear when they do not expect it, losing in Dongyang (東陽, a place name) but gaining in the west. The tricks of the people of Puzhou (普州, a place name), let them deceive each other face to face.』 — Tian'an Sheng (天岸升, name of a monk)

『The setting sun over the flat sands, the vast wilderness to the west, the stones on the ridge high and low. Deceiving the enemy, Lu Lang (陸郎, a person's name) forgets to look back, falling into his formation and losing his way.』 — Zhiqi Sen (䒢溪森, name of a monk)

Nanyuan (南院, name of a temple) asked a monk: 『Are the Patriarch's intention (祖意, zuyi) and the doctrinal intention (教意, jiaoyi) the same or different?』 The master said: 『Wang Shangshu (王尚書, a person's name) and Li Pushe (李僕射, a person's name).』 The monk asked: 『What is the meaning?』 The master said: 『The ox's head south, the horse's head north.』

Jingshan Gao (徑山杲) said: 『The first answer is correct, the second answer is incorrect.』 Mingyin Huai (明因懷) said: 『Miaoxi (妙喜, another name of Da Hui Zong Gao) says it this way, does it satisfy Nanyuan's (南院) intention or not?』

Nanyuan (南院) asked a monk: 『The sun and moon alternate, the cold and heat change, what is it that does not involve cold and heat?』 The master said: 『A purple silk forehead band and an embroidered waist skirt.』 The monk asked: 『The upward opportunity is now understood, how do those of middle and lower capacity comprehend?』 The master said: 『Hiding in a coal storehouse.』

Huqiu Long (虎丘隆) said: 『Since the question has a principle.』

。答亦驚群。雖然如是。南院祇解觀根逗機應病與藥。虎丘更資一路。如何是不涉寒暑者。前村深雪裡。昨夜一枝開。向上之機今已曉。中下之流如何解會。買帽相頭。　空有生云。南院雖則向上全提不涉玄微。也是巧俏成迂多添脂粉。今日有問。日月交謝寒暑迭遷。如何是不涉寒暑者。三家村裡泥判官。向上之機今已曉。中下之流如何解會。大事為你不得。小事各自支當。

紫羅抹額繡腰裙。傾國風流宛勝秦。玉笛插藏人不見。夜深吹起鳳樓春。(雪堂行)

南院因一僧參。才入方丈便以手指曰敗也。師拈拄杖度與僧。僧擬接。師便打。

云峰悅云。者僧頭上有光。不知腳下似漆。直饒你十字縱橫。正好朝打三千暮打八百。

南院因僧問古殿重興時如何。師曰明堂瓦插檐。曰與么則莊嚴畢備也。師曰斬草蛇頭落。

昭慶庭云。貧思寶所。曲指化城。設忽遨遊。亡家失業。畢竟如何。須知泣玉人。特地成狼藉。

縱奪之機安可測。隨言生解實堪悲。曉來一陣春風起。吹落庭花三四枝。(海印信)

重興古殿辨來風。瓦插重檐氣象雄。怪得人前多意氣。他家無法在胸中。(西禪寂)

南院因僧問。從上諸聖向什麼處去。師曰不上天堂則入地獄。曰和尚又作么生。師曰

【現代漢語翻譯】 現代漢語譯本： 答：亦會驚動眾人。即便如此，南院（指南院和尚）只懂得觀察根機，隨機應變，對癥下藥。虎丘（指南院和尚的老師）更進一步，傳授了一條更直接的道路。什麼是『不涉寒暑』的境界？就像『前村深雪裡，昨夜一枝開』。領悟向上之機的人現在已經明白了，中下根器的人如何理解體會？就像『買帽相頭』（比喻不相干）。

空有生云：南院雖然向上全盤提持，不涉及玄妙細微之處，但也顯得過於巧妙，反而成了迂迴，像是多添了脂粉。今天有人問：『日月交替，寒暑更迭，什麼是『不涉寒暑』的境界？』就像『三家村裡泥判官』（比喻徒有其表）。領悟向上之機的人現在已經明白了，中下根器的人如何理解體會？大事我幫不了你，小事各自承擔。

紫羅抹額繡腰裙，傾國風流宛勝秦。玉笛插**不見，夜深吹起鳳樓春。(雪堂行)

南院因為一個僧人蔘訪，剛進入方丈室就用手指著他說『敗也』。南院和尚拿起拄杖遞給僧人，僧人想要接，和尚就打。

云峰悅云：這個僧人頭上有光，卻不知道腳下像漆一樣黑。即使你縱橫交錯，也正好每天打三千，晚上打八百。

南院因為僧人問：『古殿重興時如何？』南院和尚說：『明堂瓦插檐。』僧人說：『這樣就莊嚴完備了。』南院和尚說：『斬草蛇頭落。』

昭慶庭云：貧窮時就思念寶所（比喻涅槃），曲折地指向化城（比喻方便法門）。如果沉溺其中，就會亡家失業。到底應該如何？要知道哭泣的玉人，特地造成狼藉的局面。

縱奪之機難以測度，隨言語而生出理解實在可悲。早晨一陣春風吹起，吹落庭院裡三四枝花。(海印信)

重興古殿辨別來風，瓦插重檐氣象雄偉。怪不得在人前多有得意之氣，因為他家沒有法在心中。(西禪寂)

南院因為僧人問：『從上諸聖向什麼地方去？』南院和尚說：『不上天堂就入地獄。』僧人說：『和尚你又怎麼樣呢？』南院和尚說：

【English Translation】 English version: Answer: It will also startle the crowd. Even so, Nanyuan (referring to the monk Nanyuan) only knows how to observe the roots and respond to the occasion, prescribing medicine according to the illness. Huqiu (Nanyuan's teacher) goes a step further, imparting a more direct path. What is the state of 'not involving cold and heat'? It's like 'In the deep snow of the front village, a branch bloomed last night.' Those who understand the upward opportunity now understand, how do those of middle and lower capacity understand and appreciate it? It's like 'buying a hat by looking at the head' (a metaphor for irrelevance).

Kongyou Sheng said: Although Nanyuan fully upholds the upward path and does not involve subtle mysteries, it seems too clever, turning into circumlocution, like adding too much powder. Today someone asks: 'The sun and moon alternate, and cold and heat change, what is the state of 'not involving cold and heat'?' It's like 'the clay judge in the three-family village' (a metaphor for being outwardly impressive but lacking substance). Those who understand the upward opportunity now understand, how do those of middle and lower capacity understand and appreciate it? I can't help you with big things, take care of the small things yourself.

Purple silk forehead band, embroidered waist skirt, a captivating beauty surpassing Qin. A jade flute inserted ** unseen, in the deep night, playing the spring of the Phoenix Tower. (Xuetang Xing)

Because a monk visited, Nanyuan pointed at him as soon as he entered the abbot's room and said, 'Defeated!' The Nanyuan monk picked up his staff and handed it to the monk, but when the monk tried to take it, the monk hit him.

Yunfeng Yue said: This monk has light on his head, but he doesn't know that his feet are as black as lacquer. Even if you are crisscrossed, it's good to hit three thousand times in the morning and eight hundred times in the evening.

Because a monk asked, 'What is it like when the ancient temple is rebuilt?' The Nanyuan monk said, 'Bright hall tiles inserted into the eaves.' The monk said, 'Then it is solemnly complete.' The Nanyuan monk said, 'Cut the snake's head off.'

Zhaoqing Ting said: When poor, one thinks of the treasure place (a metaphor for Nirvana), indirectly pointing to the transformation city (a metaphor for expedient means). If one indulges in it, one will lose one's family and career. What should one do in the end? Know that the weeping jade person deliberately creates a messy situation.

The mechanism of seizing and releasing is difficult to measure, and it is truly sad to generate understanding from words. A spring breeze rises in the morning, blowing down three or four branches of flowers in the courtyard. (Haiyin Xin)

Rebuilding the ancient temple distinguishes the coming wind, and the tiles inserted into the double eaves are majestic. No wonder he is so proud in front of people, because his family has no Dharma in his heart. (Xichan Ji)

Because a monk asked, 'Where do all the sages from above go?' The Nanyuan monk said, 'If you don't go to heaven, you go to hell.' The monk said, 'What about you, monk?' The Nanyuan monk said:

還知寶應老落處么。僧擬議。師以拂子驀口打曰你還知吃拂子底么。曰不會。師曰令合是你行。又打一拂子。

翠峰顯云。令既自行。且拂子不知來處。雪竇道個瞎。且要雪上加霜。　黃龍心云。白圭之玷猶尚可磨。病在膏肓最難救療。者僧令既在手。為甚麼不能行。過在甚處。　徑山杲云。權衡臨濟三玄三要。須還他南院始得。翠峰為什麼道拂子不知來處。妙喜道個瞎。且要兩得相見。　東禪觀云。令合是者僧行。為什麼卻自行。懵懂底便道拂子在南院手裡。若與么。非惟自抑威光。亦乃不識南院。性空道。南院令雖自行。要且打者僧不著。　天寧琦云。翠峰雖是明眼宗師。要且不知寶應老落處。既未知落處。因什麼卻道拂子不知來處。祇具一隻眼。妙喜道個瞎。也是東家人死西家人助哀。

南院問僧名什麼。曰普參。師曰忽遇屎橛時如何。曰不審。師便打。

兩個屎橛。合作一團。熏天炙地誰能嗅。千古藂林作話端。(西山亮)

守廓侍者(興化獎嗣)

問德山。從上諸聖向什麼處去。山曰作么作么。師曰。敕點飛龍馬。跛鱉出頭來。山休去。明日浴出。師過茶與山。山撫師背一下曰。昨日公案作么生。師曰者老漢今日方始瞥地。山又休去。

翠峰顯云。然精金百煉須要本

【現代漢語翻譯】 現代漢語譯本：還知道寶應（Baoying，地名，也指代寶應禪師）的落腳處嗎？有僧人想要回答。禪師用拂子猛擊其口說：『你還知道吃拂子嗎？』僧人說：『不知道。』禪師說：『本來應該由你來執行。』又打了一下拂子。

翠峰顯（Cuifeng Xian，禪師名）說：『既然命令已經自行執行，而且拂子也不知道從哪裡來。』雪竇（Xuedou，禪師名）說這是『瞎』，而且還要雪上加霜。黃龍心（Huanglong Xin，禪師名）說：『白玉上的瑕疵尚且可以磨掉，病入膏肓就最難醫治了。』這個僧人命令既然在手，為什麼不能執行？過錯在哪裡？徑山杲（Jingshan Gao，禪師名）說：『權衡臨濟（Linji，禪師名）的三玄三要，必須還給南院（Nanyuan，禪師名）才行。』翠峰為什麼說拂子不知道從哪裡來？妙喜（Miaoxi，禪師名）說這是『瞎』，而且還要讓兩者相見。東禪觀（Dongchan Guan，禪師名）說：『命令本來應該由這個僧人來執行，為什麼卻自行執行了？』糊塗的人就說拂子在南院手裡。如果這樣，不僅自我壓抑了威光，而且也不認識南院。性空（Xingkong，禪師名）說：『南院的命令雖然自行執行，但卻打不著這個僧人。』天寧琦（Tianning Qi，禪師名）說：『翠峰雖然是明眼的宗師，但卻不知道寶應的落腳處。』既然還不知道落腳處，為什麼卻說拂子不知道從哪裡來？只具一隻眼。妙喜說這是『瞎』，也像是東家人死了西家人跟著悲哀。

南院問僧人叫什麼名字。僧人說：『普參（Pucan，人名）。』禪師說：『忽然遇到屎橛（shijue，糞便）時怎麼辦？』僧人說：『不知道。』禪師就打了他。

兩個屎橛，合作一團。熏天炙地，誰能嗅？千古叢林，作話端。（西山亮（Xishan Liang，禪師名））

守廓侍者（Shoukuo Shizhe，人名）（興化獎（Xinghua Jiang，禪師名）的侍者）

問德山（Deshan，禪師名）：『從上諸聖向什麼地方去了？』德山說：『作么作么（zuomuo zuomuo，做什麼做什麼）？』侍者說：『敕點飛龍馬，跛鱉出頭來。』德山讓他休息去。第二天洗浴完畢，侍者端茶給德山，德山拍了一下侍者的背說：『昨天的公案怎麼樣？』侍者說：『這個老漢今天才剛剛瞥見。』德山又讓他休息去。

翠峰顯說：『真正的精金百煉之後必須保持本色。』

【English Translation】 English version: Do you still know where Baoying (Baoying, place name, also refers to Zen Master Baoying) is located? A monk was about to answer. The Zen master struck his mouth with a whisk, saying, 'Do you still know how to eat the whisk?' The monk said, 'I don't know.' The Zen master said, 'Originally, it should have been you who executed it.' He struck again with the whisk.

Cuifeng Xian (Cuifeng Xian, Zen master's name) said, 'Since the order has been executed by itself, and the whisk doesn't know where it came from.' Xuedou (Xuedou, Zen master's name) said this is 'blind,' and wants to add insult to injury. Huanglong Xin (Huanglong Xin, Zen master's name) said, 'The flaw in white jade can still be polished away, but the disease that has penetrated the bone marrow is the most difficult to cure.' Since this monk has the order in hand, why can't he execute it? Where is the fault? Jingshan Gao (Jingshan Gao, Zen master's name) said, 'The weighing of Linji's (Linji, Zen master's name) three mysteries and three essentials must be returned to Nanyuan (Nanyuan, Zen master's name).' Why did Cuifeng say that the whisk doesn't know where it came from? Miaoxi (Miaoxi, Zen master's name) said this is 'blind,' and wants the two to meet. Dongchan Guan (Dongchan Guan, Zen master's name) said, 'The order should have been executed by this monk, why did it execute itself?' Confused people say that the whisk is in Nanyuan's hand. If so, not only is the majestic light suppressed, but Nanyuan is not recognized. Xingkong (Xingkong, Zen master's name) said, 'Although Nanyuan's order is executed by itself, it doesn't hit this monk.' Tianning Qi (Tianning Qi, Zen master's name) said, 'Although Cuifeng is a clear-eyed master, he doesn't know where Baoying is located.' Since he doesn't know where he is located, why does he say that the whisk doesn't know where it came from? He only has one eye. Miaoxi said this is 'blind,' and it's like the east family mourning when the west family dies.

Nanyuan asked the monk what his name was. The monk said, 'Pucan (Pucan, personal name).' The Zen master said, 'What if you suddenly encounter a shijue (shijue, dung pie)?' The monk said, 'I don't know.' The Zen master hit him.

Two dung pies, working together as a group. Stinking to the heavens and scorching the earth, who can smell it? For thousands of years, the forest has been the beginning of stories. (Xishan Liang (Xishan Liang, Zen master's name))

Attendant Shoukuo (Shoukuo Shizhe, personal name) (Attendant of Xinghua Jiang (Xinghua Jiang, Zen master's name))

Asked Deshan (Deshan, Zen master's name), 'Where have all the sages gone from above?' Deshan said, 'Zuomuo zuomuo (zuomuo zuomuo, what to do, what to do)?' The attendant said, 'An imperial decree points to a flying dragon horse, a lame turtle comes out.' Deshan told him to rest. The next day, after bathing, the attendant offered tea to Deshan, and Deshan patted the attendant's back, saying, 'How was yesterday's case?' The attendant said, 'This old man has only just glimpsed it today.' Deshan told him to rest again.

Cuifeng Xian said, 'True refined gold must maintain its original color after being refined a hundred times.'

分鉗錘。德山既以己方人。者僧還同受屈。以拄杖畫一畫云。適來公案且置。從上諸聖什麼處去。大眾擬議。一時趁出。　黃龍南云。德山持聾作啞。雖然暗得便宜。廓公掩耳偷鈴。爭奈旁觀者哂。　溈山喆云。若不登龍門。焉知滄海寬。直饒浪激千尋。爭奈龍王不顧。　云居元云。大凡一賓一主。須是知音。同死同生。方堪受敵。廓侍者獨立於巖石上。翻身倒捋虎鬚。周金剛安坐于大海波心。背手逆擒麟角。在檀特山前列陣。向占波國里爭鋒。分明有輸有贏。且道誰得誰失。　靈隱岳雲。前面是懸巖萬仞。後面是觸刃當鋒。如何入得德山門。　報恩秀云。豈止偷鈴。如九重淵底驪龍頷下抉珠。正值龍睡。若覺時必為齏粉。又云。下媒求鴿。著本圖利。果然出他彀中不得。忽有人問萬松。從上諸聖甚處去也。攔腮掌云在者里。直教飛龍跛鱉縮項攢蹄。侍者德山亡鋒結舌。還識德山老漢么。少年曾決龍蛇陣。潦倒還聽稚子歌。　博山來云。德山一條棒。尋常血滴滴地。到者里因甚不用。還會么。暗裡抽橫骨。明中坐舌頭。　古南門云。猛虎口裡橫身。毒蛇頭上揩癢。一出一入。一挨一拶。不妨好手。翠峰恁么舉。從上諸聖且置。者一隊漢向什麼處去。可憐無限弄潮人。畢竟還落潮中死。　普濟龍云。盡道德山陷虎機深。

【現代漢語翻譯】 現代漢語譯本 分鉗錘。德山（Deshan，人名）既然已經以自己人自居，這位僧人還是同樣受到了委屈。德山用拄杖畫了一下，說：『剛才的公案暫且放下，歷代諸位聖賢到哪裡去了？』大眾正在議論，德山一時把他們都趕了出去。 黃龍南（Huanglongnan，人名）說：『德山裝聾作啞，雖然暗地裡佔了便宜，但廓公（Kuogong，人名）掩耳盜鈴，怎奈旁觀者嘲笑。』 溈山喆（Weishanzhe，人名）說：『如果不登上龍門，怎能知道滄海的寬廣？即使波浪激起千尋，怎奈龍王不理睬。』 云居元（Yunjuyuan，人名）說：『大凡一賓一主，必須是知音，同生同死，才能承受敵對。廓侍者（Kuo attendant，人名）獨立於巖石上，翻身倒捋虎鬚；周金剛（Zhoujingang，人名）安坐在大海波心，背手逆擒麟角。在檀特山（Tantuo Mountain，地名）前列陣，向占波國（Zhanbo Country，地名）里爭鋒，分明有輸有贏。那麼，誰得誰失呢？』 靈隱岳（Lingyinyue，人名）說：『前面是萬丈懸崖，後面是刀鋒相向，如何才能進入德山的門？』 報恩秀（Baoenxiu，人名）說：『豈止是掩耳盜鈴，如同從九重深淵的驪龍（Lilong，神龍名）下巴底下奪取寶珠，正值龍睡著的時候，如果龍醒來必定會被碾成粉末。』又說：『下媒求鴿，本來就圖謀利益，果然逃不出他的掌握。』如果有人問萬松（Wansong，人名）：『歷代諸位聖賢到哪裡去了？』就攔住他的臉掌摑說：『就在這裡！』直接讓飛龍跛腳，讓鱉縮頭，讓螃蟹攢蹄。侍者德山（Attendant Deshan，人名）喪失鋒芒，結巴無語。還認識德山老漢嗎？少年時曾經決戰龍蛇陣，潦倒時還聽稚童唱歌。 博山來（Boshanlai，人名）說：『德山的一條棒，尋常時候血淋淋的，到了這裡為什麼不用了？』會嗎？暗地裡抽掉橫骨，明面上坐在舌頭上。 古南門（Gunanmen，地名）說：『在猛虎口裡橫身，在毒蛇頭上撓癢，一出一入，一挨一拶，不妨是好手。』翠峰（Cuifeng，地名）這樣舉例，『歷代諸位聖賢暫且放下，這一隊人馬向什麼地方去了？』可憐無數弄潮人，最終還是死在潮水中。 普濟龍（Pujilong，人名）說：『用盡道德山（Deshan，地名）的陷阱機關。』

【English Translation】 English version Dividing hammer. Since Deshan (person's name) has already identified himself as one of us, this monk still suffered the same grievance. Deshan drew a line with his staff and said, 'Let's put aside the previous case for now. Where have all the past sages gone?' While the crowd was discussing, Deshan suddenly drove them all out. Huanglongnan (person's name) said, 'Deshan pretended to be deaf and mute, secretly gaining an advantage, but Kuogong (person's name) covered his ears while stealing a bell, only to be ridiculed by onlookers.' Weishanzhe (person's name) said, 'If you don't climb the Dragon Gate, how can you know the vastness of the sea? Even if the waves surge a thousand fathoms, the Dragon King will ignore it.' Yunjuyuan (person's name) said, 'Generally, between a guest and a host, there must be mutual understanding. Only by sharing life and death can they withstand opposition. Attendant Kuo (person's name) stands alone on the rock, turning around to stroke the tiger's whiskers; Zhoujingang (person's name) sits peacefully in the heart of the ocean, reaching back to capture the unicorn's horn. Arrayed before Tantuo Mountain (place name), contending in Zhanbo Country (place name), there is clearly winning and losing. So, who gains and who loses?' Lingyinyue (person's name) said, 'Ahead is a cliff of ten thousand fathoms, behind is facing the edge of a blade. How can one enter Deshan's gate?' Baoenxiu (person's name) said, 'It's more than just stealing a bell; it's like snatching a pearl from under the chin of the Lilong (mythical dragon name) in the ninefold abyss, just when the dragon is asleep. If the dragon wakes up, it will surely be crushed into powder.' He also said, 'Using a matchmaker to seek a dove is originally for profit, and indeed one cannot escape his grasp.' If someone asks Wansong (person's name), 'Where have all the past sages gone?' Block his face and slap him, saying, 'Right here!' Directly causing the flying dragon to limp, the turtle to shrink its head, and the crab to huddle its claws. Attendant Deshan (person's name) loses his edge and stammers. Do you still recognize the old man Deshan? In his youth, he once fought in the Dragon-Snake Formation; in his decline, he still listens to children's songs. Boshanlai (person's name) said, 'Deshan's staff, usually dripping with blood, why isn't it used here?' Do you understand? Secretly removing the transverse bone, openly sitting on the tongue. Gunanmen (place name) said, 'Lying across the mouth of a fierce tiger, scratching an itch on the head of a venomous snake, one in and one out, one close and one squeeze, it might as well be a good hand.' Cuifeng (place name) gives this example, 'Let's put aside the past sages for now. Where has this group of people gone?' Pitiful are the countless wave-riders, who ultimately die in the tide. Pujilong (person's name) said, 'Exhausting all of Deshan's (place name) trap mechanisms.'

殊不知心肝五臟早被個孟八郎漢盡情摟出。還有向機前著得隻眼者么。

正士忠臣氣最英。一言佐國死猶輕。不同諂曲偷安者。冒寵貪榮過一生。(佛印元)

云鵬展翅天無光。井底蝦蟆剛咄咄。太陽忽轉跳出來。千峰萬峰空突兀。(白雲端)

覿面來時作者知。可中石火電光遲。輸機謀主有深意。欺敵兵家無遠思。發必中。更瞞誰。腦後見腮兮人難觸犯。眉底有眼兮渠得便宜。(天童覺)

頑皮老虎臥林丘。一任旁人放滴油。滿肚祇因曾飽肉。縱加呼喚懶抬頭。(無準范)

慣戰深藏陷虎機。窮追焉敢犯重圍。縱然保得全身法。折盡旗槍已喪威。(憨山清)

月明照見路行人。突兀高低一道平。風捲亂云歸岳盡。祗因留得華山青。(理安問)

敕點飛龍展大功。五花蹴蹋氣吞戎。王圖已樹千年業。跋扈揚揚徒肆雄。(夫山儲)

守廓到鹿門。一日見楚阇黎與僧道話次。鹿門下來問楚阇黎。你終日披披搭搭作甚麼。楚曰和尚見某甲披披搭搭那。門便喝。楚亦喝。兩家總休去。師曰。諸上座。你看者兩個瞎漢。隨後便喝。門歸方丈。卻令侍者請師上來曰。老僧適來與楚阇黎賓主相見。什麼處敗闕。師曰轉見病深。門曰老僧自見興化來便會也。師曰。和尚到興化時。某

【現代漢語翻譯】 現代漢語譯本： 殊不知心肝五臟早已被孟八郎漢（指一種強盜或惡人）盡情掏出。還有向機關前看得見破綻的人嗎？

正義之士和忠臣，他們的氣節最為英勇。一句話能匡扶國家，即使犧牲生命也覺得輕微。這與那些諂媚逢迎、茍且偷安的人不同，他們靠著冒領功勞和貪圖榮華度過一生。（佛印元）

云鵬（傳說中的大鳥）展開翅膀，天地都黯然失色。井底的蛤蟆卻還在自鳴得意。太陽突然轉出來，千峰萬峰都顯得空曠突兀。（白雲端）

當面而來時，作者自然知曉。可在那石火電光之間，稍縱即逝。輸掉棋局的人，他的謀劃一定有深意。輕敵的兵家，一定沒有長遠的考慮。一旦發射，必定命中。還能瞞過誰呢？腦後長著腮的人難以觸犯，眉毛底下有眼睛的人，他能得到便宜。（天童覺）

頑皮的老虎臥在山林之中，任憑旁人滴油（比喻佔小便宜）。滿肚子都是因為曾經吃飽了肉，即使有人呼喚，也懶得抬頭。（無準范）

慣於征戰的人，總是深深地隱藏著陷阱機關。已經陷入絕境，還敢於冒犯重重包圍。縱然能夠保住全身而退，也已經摺損了旗幟和槍矛，喪失了威風。（憨山清）

明月照亮了路上的行人，突兀的高山和低谷都變得一樣平坦。風捲起雜亂的雲彩，都歸於山嶽，消失殆盡，只因爲留下了華山的青翠。（理安問）

奉旨點兵，飛龍（比喻英勇的將士）大展功勞。五花馬（指駿馬）奔馳，氣勢足以吞沒敵人。王圖霸業已經樹立了千年的基業，那些跋扈囂張的人，不過是徒勞地逞強。（夫山儲）

（楚阇黎）守廓到了鹿門。有一天，他看見楚阇黎（一位僧人）與僧人談話。鹿門下來問楚阇黎：『你整天披披搭搭地做什麼？』楚阇黎說：『和尚看見我披披搭搭嗎？』鹿門便喝斥。楚阇黎也喝斥。兩人都停止了爭論。老師說：『各位上座，你們看這兩個瞎漢。』隨後便喝斥。鹿門回到方丈，卻讓侍者請老師上來，說：『老僧剛才與楚阇黎賓主相見，在什麼地方出了差錯？』老師說：『更加顯得病入膏肓。』鹿門說：『老僧自從見過興化（一位禪師）之後，就明白了。』老師說：『和尚到興化時，某』

【English Translation】 English version: Little did they know that the heart, liver, and five viscera had long been completely plundered by the Meng Balang Han (referring to a type of robber or villain). Are there still those who can see the flaws before the trap?

Righteous men and loyal subjects, their integrity is the most heroic. A single word can assist the country, and even sacrificing life seems insignificant. This is different from those who flatter and seek only comfort, spending their lives by falsely claiming credit and coveting glory. (Foyin Yuan)

When the Yunpeng (a legendary giant bird) spreads its wings, the sky and earth lose their light. Yet the frog at the bottom of the well is still complacent. Suddenly, the sun turns around, and the thousands of peaks appear empty and abrupt. (Baiyun Duan)

When coming face to face, the author naturally knows. But in that instant of flint and lightning, it is fleeting. The one who loses the game must have deep intentions in his strategy. The military strategist who underestimates the enemy has no long-term considerations. Once launched, it will surely hit the target. Who can it be hidden from? A person with jowls visible behind the ears is difficult to offend; a person with eyes beneath the eyebrows gains advantages. (Tiantong Jue)

A naughty tiger lies in the forest hills, letting others drip oil (a metaphor for taking small advantages). Its belly is full because it has eaten its fill of meat, and even if someone calls, it is too lazy to raise its head. (Wuzhun Fan)

A veteran of battles always deeply hides the trap mechanisms. Already in a desperate situation, how dare one offend the heavy encirclement. Even if one can preserve one's whole body and retreat, the flags and spears have been lost, and the prestige has been lost. (Hanshan Qing)

The bright moon illuminates the travelers on the road, and the abrupt high mountains and low valleys become equally flat. The wind rolls up the chaotic clouds, and they all return to the mountains, disappearing completely, just because the green of Mount Hua remains. (Li'an Wen)

By imperial decree, the flying dragon (a metaphor for brave soldiers) displays great merit. The dappled horses gallop, and their momentum is enough to swallow the enemy. The imperial enterprise has already established a thousand years of foundation, and those who are arrogant and domineering are merely exerting their strength in vain. (Fushan Chu)

(Chu Tuoli) Shoukuo arrived at Luming. One day, he saw Chu Tuoli (a monk) talking with a monk. Luming came down and asked Chu Tuoli: 'What are you doing all day, draped and draped?' Chu Tuoli said: 'Does the monk see me draped and draped?' Luming then scolded. Chu Tuoli also scolded. Both stopped arguing. The teacher said: 'All of you, look at these two blind men.' Then he scolded. Luming returned to the abbot's room, but asked the attendant to invite the teacher up, saying: 'The old monk just met with Chu Tuoli as host and guest, where did something go wrong?' The teacher said: 'It seems even more terminally ill.' Luming said: 'The old monk has understood since seeing Xinghua (a Zen master).' The teacher said: 'When the monk arrived at Xinghua, I'

甲為侍者。記得與么時語。門曰請舉看。師遂舉興化問和尚甚處來。和尚曰五臺來。化曰還見文殊么。和尚便喝。化曰。我問你還見文殊么。又惡發作么。和尚又喝。化不語。和尚作禮。化至明日教某甲喚和尚。和尚早去也。化上堂曰。你看者個師僧。擔條斷貫索向南方去。已后也道見興化來。師曰。今日公案恰似與么時底。門曰當時興化為甚無語。師曰見和尚不會賓主句所以不語。及欲喚和尚持論。和尚已去也。鹿門明日特為煎茶晚參。告眾曰。夫參學龍象直須仔細入室抉擇。不得容易逴得個語。便以為極則。道我伶俐祇。如山僧當初見興化時。認得個動轉底。見人一喝兩喝便休。以為佛法也。今日被明眼人覷破。卻成一場笑具。圖個甚麼。祇為我慢無明。不能迴轉親近上流。賴得明眼道人不惜身命對眾證據。此恩難報。何故。興化曰。饒你喝得興化老人上三十三天。卻撲下來一點氣也無。款款地蘇息起來。向你道未在。何故如此。興化未曾向紫羅帳里攃珍珠與你在。胡喝亂喝作么。真謂藥石之言。道流難信。如今直須明辨取。豈不慶快平生。參學事畢。

一潮才去一潮來。兜底誰知更有雷。二百青錢穿不得。逢人空說寶山回。(豁堂巖)

自悔臨鋒失變通。招人隔岸罵東風。囊中幸有神仙授。得地擒

【現代漢語翻譯】 現代漢語譯本： 甲是侍者，記得當時的情景。鹿門說：『請你舉出來看看。』 老師便舉了興化（Xinghua，人名）問一位和尚（heshang，僧人）『從哪裡來？』和尚說：『從五臺山（Wutai Mountain，佛教名山）來。』 興化說：『還見到文殊（Wenshu，文殊菩薩）了嗎？』和尚便喝斥一聲。 興化說：『我問你是否見到文殊，你又發什麼脾氣？』和尚又喝斥一聲。興化不說話了，和尚行禮。 興化到第二天讓甲去叫那位和尚，和尚已經走了。興化上堂說：『你們看這個師僧（shiseng，僧人），挑著一條斷了的繩子向南方去了，以後也會說見過興化。』 老師說：『今天的公案（gongan，禪宗用語，指包含禪宗思想的故事或對話）就像當時的情景。』鹿門說：『當時興化為什麼不說話？』 老師說：『因為他見那和尚不會賓主句（binzhu ju，禪宗術語，指主客之間的應對），所以不說話。等到想要叫和尚來辯論，和尚已經走了。』 鹿門第二天特意準備了茶，在晚參時告訴大家：『參學的龍象（longxiang，比喻傑出的人才）必須仔細入室抉擇（rushijuezhe，深入研究並作出決斷），不要輕易得到一句話，就以為是極高的道理，說自己很聰明。就像我當初見興化時，只認識到一些表面的動靜，見人一喝兩喝就停止了，以為這就是佛法。今天被明眼人看破，卻成了一場笑話，圖個什麼呢？只因爲我慢無明（wumanwuming，驕慢和無知），不能迴轉親近上流。幸虧有明眼的道人不惜身命，當衆指出錯誤，這份恩情難以報答。』 『為什麼呢？興化說：『即使你喝斥得興化老人上了三十三天（sanshisan tian，佛教用語，指欲界六天的頂層），卻撲下來一點力氣也沒有。慢慢地甦醒過來，告訴你還差得遠。』 『為什麼這樣說呢？興化沒有在紫羅帳里擦珍珠給你，胡亂喝斥做什麼？』這真是藥石之言（yaoshi zhi yan，比喻能醫治人的缺點的話），修行人難以相信。現在必須明辨是非，豈不是平生最快樂的事情？參學的事情就結束了。

一潮才退一潮又來，到底誰知道還有雷霆？兩百個銅錢都穿不過去，逢人只是空說從寶山（baoshan，比喻蘊藏豐富的地方）回來。（豁堂巖（Huotang Rock，地名））

後悔臨陣時失去了變通，招來隔岸的人罵東風。囊中幸好有神仙傳授的法術，得勢便能擒拿。

【English Translation】 English version: Attendant Jia remembered the following words from that time. Lumen said, 'Please present it for us to see.' The master then cited Xinghua asking a monk (heshang, a Buddhist monk), 'Where do you come from?' The monk replied, 'From Mount Wutai (Wutai Mountain, a famous Buddhist mountain).' Xinghua asked, 'Did you see Manjusri (Wenshu, the Bodhisattva Manjusri)?' The monk then shouted. Xinghua said, 'I asked if you saw Manjusri, why are you getting angry again?' The monk shouted again. Xinghua remained silent, and the monk bowed. The next day, Xinghua asked Jia to summon the monk, but the monk had already left. Xinghua ascended the platform and said, 'Look at this monk (shiseng, a Buddhist monk), carrying a broken rope southward, and later he will also say that he has seen Xinghua.' The master said, 'Today's koan (gongan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) is just like the situation at that time.' Lumen said, 'Why was Xinghua silent then?' The master said, 'Because he saw that the monk did not understand the guest-host exchange (binzhu ju, a term in Zen Buddhism referring to the interaction between master and disciple), so he remained silent. By the time he wanted to call the monk for discussion, the monk had already left.' The next day, Lumen specially prepared tea and told everyone during the evening meditation, 'Those who study and practice, the dragon elephants (longxiang, a metaphor for outstanding talents), must carefully enter the room and make decisions (rushijuezhe, to deeply study and make decisions). Do not easily obtain a word and think it is the ultimate truth, saying that you are clever. Just like when I first saw Xinghua, I only recognized some superficial movements, stopping after seeing someone shout once or twice, thinking that this was the Buddha-dharma. Today, being seen through by those with clear eyes, it has become a laughingstock. What is the point? Only because of arrogance and ignorance (wumanwuming, arrogance and ignorance), unable to turn back and get close to the upper stream. Fortunately, there are clear-eyed Daoists who do not spare their lives, pointing out mistakes in public, this kindness is difficult to repay.' 'Why is that? Xinghua said, 'Even if you shout and make old man Xinghua ascend to the thirty-third heaven (sanshisan tian, a term in Buddhism referring to the top of the six desire realms), he would fall down without any strength. Slowly waking up, he would tell you that you are still far from it.' 'Why say this? Xinghua did not rub pearls for you in a purple silk tent, why shout randomly?' These are truly words of medicine and stone (yaoshi zhi yan, a metaphor for words that can cure one's shortcomings), difficult for practitioners to believe. Now you must clearly distinguish right from wrong, wouldn't that be the happiest thing in life? The matter of studying and practicing is over.'

One tide recedes and another comes, who knows that there is thunder underneath? Two hundred copper coins cannot be strung together, and one only speaks of returning from the treasure mountain (baoshan, a metaphor for a place with abundant resources) to everyone. (Huotang Rock (Huotang Rock, a place name))

Regretting the loss of flexibility at the critical moment, inviting people across the shore to scold the east wind. Fortunately, there is a divine technique passed down in the bag, and one can capture it when in power.

王不在攻。(位中符)

守廓行腳到華嚴和尚會下。一日嚴上堂曰。大眾。今日若是臨濟德山高亭大愚鳥窠船子兒孫。不用如何若何。便請單刀直入。華嚴為汝證據。師出。禮拜起便喝。嚴亦喝。師又喝。嚴亦喝。師禮拜起曰。大眾。看者老漢一場敗闕。又喝一喝。拍手歸眾。嚴下座歸方丈。時風穴作維那。上去問訊。嚴曰。維那汝來也。叵耐守廓適來把老僧扭掜一上。待集眾打一頓趁出。穴曰。趁它遲了也。自是和尚言過。它是濟下兒孫。本分恁么。嚴方息怒。穴下來舉似師。師曰。你著甚來由勸者漢。我未問前早要棒吃。得我話行。如今不打。搭卻我者話也。穴曰。雖然如是。已遍天下也。

天童悟別華嚴方息怒云。老僧若作華嚴。連棒打出。則風穴不敢傳言送語矣。　理安問云。二虎之下獸不容蹄。兩刃之間人不容足。華嚴一期施設可謂王令森嚴。不知守廓是透脫牢籠底漢。橫衝直撞收展自如。遂致者老漢卸甲倒戈龍頭蛇尾。千載之下寧免遭人檢點。敢問諸人。那裡是華嚴敗闕處。拈拄杖云。匡扶須藉英靈手。顯發還他過量人。　廣教玉云。盡道華嚴能開關延敵亦能制敵。守廓能輕騎掠陣亦能破陣。殊不知二老機用雖同。向上一著俱未夢見。廣教有三十棒要與風穴。相見不合掉身其間。將兩家羅紋

【現代漢語翻譯】 現代漢語譯本： 王不在於攻伐。（位中符）

守廓行腳僧到華嚴和尚的座下。一天，華嚴上堂說法，說：『各位，今天如果是臨濟（Linji，禪宗大師）、德山（Deshan，唐代禪宗大師）、高亭（Gaoting，人名）、大愚（Dayu，禪宗大師）、鳥窠（Niao Ke，禪宗禪師）、船子（Chuanzi，唐代禪師）的子孫，不用怎樣如何，就請單刀直入。華嚴為你們作證。』守廓出來，禮拜後起身便喝。華嚴也喝。守廓又喝。華嚴也喝。守廓禮拜起身說：『各位，看這老漢一場敗仗。』又喝了一聲，拍手回到人群中。華嚴下座回到方丈。當時風穴（Fengxue，禪宗大師）擔任維那（寺院中的職務）。上前問訊。華嚴說：『維那，你來了。可恨守廓剛才把老僧扭捏了一番，等召集眾人打一頓趕出去。』風穴說：『趕他遲了。』自是和尚說過了，他是臨濟的子孫，本分就是這樣。華嚴才息怒。風穴下來把這件事告訴守廓。守廓說：『你用什麼理由勸那老漢？我還沒問他就要捱打。我的話能行得通，現在不打，就推翻了我的話。』風穴說：『雖然如此，已經傳遍天下了。』

天童悟（Tiantong Wu，禪宗大師）評論華嚴才息怒說：『老僧如果是我華嚴，就連棒打出去。那麼風穴就不敢傳話了。』理安（Li An，人名）問道：『二虎之下獸不容蹄，兩刃之間人不容足。華嚴一期的施設可謂王令森嚴。不知守廓是透脫牢籠的人，橫衝直撞收展自如，以至於這老漢卸甲倒戈龍頭蛇尾。千載之下難道能免遭人檢點。敢問諸位，哪裡是華嚴敗闕處？』拈起拄杖說：『匡扶須藉英靈手，顯發還他過量人。』廣教玉（Guangjiao Yu，人名）說：『都說華嚴能開關延敵也能制敵。守廓能輕騎掠陣也能破陣。殊不知二老機用雖同，向上一著都沒夢見。廣教有三十棒要給風穴，相見不該掉身其間，將兩家羅紋。』

【English Translation】 English version: The king is not in attack. (Position in accordance with the talisman)

Shoukuo, a traveling monk, arrived at the assembly of Abbot Huayan. One day, Huayan ascended the Dharma hall and said, 'Everyone, today, if you are descendants of Linji (Linji, a Zen master), Deshan (Deshan, a Tang Dynasty Zen master), Gaoting (Gaoting, a person's name), Dayu (Dayu, a Zen master), Niao Ke (Niao Ke, a Tang Dynasty Zen master), or Chuanzi (Chuanzi, a Tang Dynasty Zen master), there's no need for 'how' or 'what'. Please go straight to the point with a single sword. Huayan will vouch for you.' Shoukuo came out, bowed, and then shouted. Huayan also shouted. Shoukuo shouted again. Huayan also shouted. Shoukuo bowed, stood up, and said, 'Everyone, look at this old man's utter defeat.' He shouted again, clapped his hands, and returned to the assembly. Huayan descended from the seat and returned to his abbot's chamber. At that time, Fengxue (Fengxue, a Zen master) was serving as the director of the monastery. He went forward to pay his respects. Huayan said, 'Director, you've come. That hateful Shoukuo just now twisted the old monk around. I'll gather the assembly, beat him, and drive him out.' Fengxue said, 'It's too late to drive him out.' The abbot had already spoken, and he is a descendant of Linji, so this is his proper role. Only then did Huayan's anger subside. Fengxue came down and told Shoukuo about this. Shoukuo said, 'What reason did you use to persuade that old man? Before I even asked, I was going to get beaten. If my words can be effective, then not beating him now would overturn my words.' Fengxue said, 'Even so, it has already spread throughout the world.'

Tiantong Wu (Tiantong Wu, a Zen master) commented on Huayan's anger subsiding, saying, 'If the old monk were me, Huayan, I would have beaten him out with a stick. Then Fengxue would not have dared to pass on the message.' Li An (Li An, a person's name) asked, 'Beneath two tigers, no beast can find footing; between two blades, no person can stand. Huayan's one-time arrangement can be described as the king's command being strict. I don't know if Shoukuo is a person who has broken free from the cage, charging straight ahead, expanding and contracting freely, leading to this old man discarding his armor, reversing his spear, and ending like a dragon's head and a snake's tail. After a thousand years, how can he avoid being scrutinized? May I ask everyone, where is Huayan's defeat?' He picked up his staff and said, 'Support must rely on the hands of heroes, and manifestation must rely on extraordinary people.' Guangjiao Yu (Guangjiao Yu, a person's name) said, 'Everyone says that Huayan can open the gate to welcome enemies and also subdue them. Shoukuo can lightly raid the formation and also break it. Little do they know that although the two elders' mechanisms are the same, they haven't even dreamed of the next step. Guangjiao has thirty blows to give to Fengxue, who shouldn't have stepped in between them when they met, bringing the patterns of both families.'

結角處摟盡無餘。卓拄杖云。古佛過去久矣。　紫琈岠云。盡道華嚴龍頭蛇尾。不能令廓公屈服。被他貶剝一上。何異矮子過深溪。殊不知華嚴是個虎癡之將。不施寸鐵直取人頭。縱饒守廓七事隨身。未免遭他陷害。風穴祇么入趙投秦窮兵構怨。衲僧門下總是吃棒底漢。

龍門競蹋氣全豪。偷得耕牛藝轉高。帷幄有人饒毒手。祇將蒿箭落雙鵰。(天章玉)

坑降弒義已無名。神器空勞以力爭。垂死尚言非戰罪。豈知學敵誤平生。(豁堂巖)

門前白額正威獰。室內蒼鷹敢越群。爭似老熊同出入。垂垂牙爪不傷人。(俍亭挺)

鎮州寶壽第二世禪師(寶壽沼嗣)

開堂日方升座。三聖便推出一僧。師便打。聖曰你恁么為人。非但瞎卻者僧眼。瞎卻鎮州一城人眼去在。師擲下拄杖便下座歸方丈。

翠峰顯云。寶壽三聖雖發明臨濟正法眼藏。要且祇解無佛處稱尊。當時者僧若是個漢。才被推出便掀倒禪床。直饒寶壽全機。也較三千里。　法眼益云。什麼處是瞎卻人眼處。　五祖戒別寶壽云。千鈞之弩不為鼷鼠而發機。　瑯玡覺云。不是三聖。爭到今日。雖然如是。錯會者多。　云峰悅云。臨濟一宗掃地而盡。因什麼卻到者里。驀拈拄杖云。什麼處去也。　溈山秀云。寶壽為將。因何三

【現代漢語翻譯】 現代漢語譯本： 結角處摟盡無餘。禪師拄著枴杖說：『古佛已經過去很久了。』 紫琈岠說：『都說《華嚴經》是龍頭蛇尾，卻不能讓廓公屈服，反被他貶低一番，這和矮子過深溪有什麼區別？』殊不知《華嚴經》是個像虎癡一樣的將領，不用一寸鐵器就能直接取人首級。縱然守廓七件事隨身，也難免遭他陷害。風穴只知道入趙投秦，窮兵黷武，結下怨仇。我們這些衲僧門下，總是吃棒的料。

龍門競相爭奪，氣勢豪邁，偷得耕牛之技，反而技藝更高。帷幄之中有人手段狠毒，只用蒿草箭就能射落雙鵰。（天章玉）

坑殺降卒，弒殺君主，已經毫無道義可言，空費力氣爭奪神器。臨死還說自己不是戰敗之罪，哪裡知道學錯了對手，誤了終身。（豁堂巖）

門前白額猛虎正威風凜凜，室內蒼鷹也敢超越同類。哪裡比得上老熊一樣共同出入，即使垂著牙爪也不傷人。（俍亭挺）

鎮州寶壽第二世禪師（寶壽沼嗣）

開堂之日，方丈升座。三聖（San Sheng）便推出一個僧人。禪師便打他。三聖（San Sheng）說：『你這樣做為人，非但瞎了這個僧人的眼睛，還要瞎了鎮州全城人的眼睛。』禪師扔下拄杖便下座回方丈。

翠峰顯說：『寶壽（Bao Shou）和三聖（San Sheng）雖然發明了臨濟（Linji）正法眼藏，但也不過是隻會在沒有佛的地方稱尊。當時那個僧人如果是個漢子，才被推出就應該掀翻禪床。即使寶壽（Bao Shou）用盡全部機鋒，也差了三千里。』法眼益說：『哪裡是瞎了人眼的地方？』五祖戒告別寶壽（Bao Shou）說：『千鈞之弩不會因為鼷鼠而發射。』瑯玡覺說：『不是三聖（San Sheng），怎麼會有今天？雖然如此，錯會的人很多。』云峰悅說：『臨濟（Linji）一宗掃地而盡，因什麼卻到了這裡？』隨即拿起拄杖說：『到哪裡去了？』溈山秀說：『寶壽（Bao Shou）為將，為何三 English version: At the end of the knot, he embraced everything without leaving anything behind. The Zen master, leaning on his staff, said, 'The ancient Buddha has passed away long ago.' Zi Fuju said, 'Everyone says the Avatamsaka Sutra is like a dragon's head and a snake's tail, but it couldn't make Guo Gong submit; instead, he was belittled. What's the difference between this and a dwarf crossing a deep stream?' Little did they know that the Avatamsaka Sutra is like a tiger-fool general, taking people's heads directly without using an inch of iron. Even if Shou Guo had seven things with him, he would still be harmed by it. Fengxue only knew to enter Zhao and submit to Qin, exhausting his troops and creating resentment. We, the monks under this lineage, are always the ones who get beaten.

Competing at Dragon Gate, their spirit is entirely bold; stealing the skill of plowing oxen, their art becomes even higher. In the tent, there are people with vicious hands, using only artemisia arrows to shoot down two eagles. (Tian Zhangyu)

Pitting and surrendering, killing the righteous, there is no name left; in vain, they strive for the divine artifact with force. Even at death, they say it's not the sin of defeat; how could they know that learning from the wrong opponent has misled their entire life? (Huo Tangyan)

Before the gate, the white-browed tiger is fierce and terrifying; inside the room, the blue falcon dares to surpass the flock. How can they compare to the old bear, coming and going together, whose drooping teeth and claws do not harm people? (Liang Tingting)

Zen Master Baoshou (Bao Shou) of Zhenzhou, the second generation (Baoshou Zhaosi)

On the day of the opening ceremony, as the abbot ascended the seat, San Sheng (Three Sages) pushed out a monk. The master then struck him. San Sheng (Three Sages) said, 'In doing this, you not only blind this monk's eyes but also blind the eyes of the entire city of Zhenzhou.' The master threw down his staff and descended from the seat, returning to his abbot's quarters.

Cuifeng Xian said, 'Although Baoshou (Bao Shou) and San Sheng (Three Sages) invented the Linji (Linji) orthodox Dharma eye treasury, they only know how to claim supremacy where there is no Buddha. If that monk had been a real man at that time, he should have overturned the Zen bed as soon as he was pushed out. Even if Baoshou (Bao Shou) had used all his skills, he would still be three thousand miles away.' Fayan Yi said, 'Where is the place that blinds people's eyes?' Wuzu Jie bid farewell to Baoshou (Bao Shou) and said, 'A thousand-pound crossbow will not be triggered for a shrew.' Langya Jue said, 'If it weren't for San Sheng (Three Sages), how could there be today? Even so, many people misunderstand.' Yunfeng Yue said, 'The Linji (Linji) sect has been swept away, why has it come here?' He then picked up his staff and said, 'Where has it gone?' Weishan Xiu said, 'Baoshou (Bao Shou) is a general, why are the Three

【English Translation】 English version: At the end of the knot, he embraced everything without leaving anything behind. The Zen master, leaning on his staff, said, 'The ancient Buddha has passed away long ago.' Zi Fuju said, 'Everyone says the Avatamsaka Sutra is like a dragon's head and a snake's tail, but it couldn't make Guo Gong submit; instead, he was belittled. What's the difference between this and a dwarf crossing a deep stream?' Little did they know that the Avatamsaka Sutra is like a tiger-fool general, taking people's heads directly without using an inch of iron. Even if Shou Guo had seven things with him, he would still be harmed by it. Fengxue only knew to enter Zhao and submit to Qin, exhausting his troops and creating resentment. We, the monks under this lineage, are always the ones who get beaten. Competing at Dragon Gate, their spirit is entirely bold; stealing the skill of plowing oxen, their art becomes even higher. In the tent, there are people with vicious hands, using only artemisia arrows to shoot down two eagles. (Tian Zhangyu) Pitting and surrendering, killing the righteous, there is no name left; in vain, they strive for the divine artifact with force. Even at death, they say it's not the sin of defeat; how could they know that learning from the wrong opponent has misled their entire life? (Huo Tangyan) Before the gate, the white-browed tiger is fierce and terrifying; inside the room, the blue falcon dares to surpass the flock. How can they compare to the old bear, coming and going together, whose drooping teeth and claws do not harm people? (Liang Tingting) Zen Master Baoshou (Bao Shou) of Zhenzhou, the second generation (Baoshou Zhaosi) On the day of the opening ceremony, as the abbot ascended the seat, San Sheng (Three Sages) pushed out a monk. The master then struck him. San Sheng (Three Sages) said, 'In doing this, you not only blind this monk's eyes but also blind the eyes of the entire city of Zhenzhou.' The master threw down his staff and descended from the seat, returning to his abbot's quarters. Cuifeng Xian said, 'Although Baoshou (Bao Shou) and San Sheng (Three Sages) invented the Linji (Linji) orthodox Dharma eye treasury, they only know how to claim supremacy where there is no Buddha. If that monk had been a real man at that time, he should have overturned the Zen bed as soon as he was pushed out. Even if Baoshou (Bao Shou) had used all his skills, he would still be three thousand miles away.' Fayan Yi said, 'Where is the place that blinds people's eyes?' Wuzu Jie bid farewell to Baoshou (Bao Shou) and said, 'A thousand-pound crossbow will not be triggered for a shrew.' Langya Jue said, 'If it weren't for San Sheng (Three Sages), how could there be today? Even so, many people misunderstand.' Yunfeng Yue said, 'The Linji (Linji) sect has been swept away, why has it come here?' He then picked up his staff and said, 'Where has it gone?' Weishan Xiu said, 'Baoshou (Bao Shou) is a general, why are the Three

聖卻在中軍。可惜鎮州一城人眼。至今未辨東西。然清議之排必有竊吹之處。當時連三聖趁出。必然救得鎮州一城人眼。　溈山喆云。寶壽大似寰中天子敕正行。三聖塞外將軍令正舉。還有不惜性命者么。出來與老僧相見。要斷不平之事。良久云。橫按鏌鎁全正令。太平寰宇斬癡頑。　云居元云。盡道此語奇特。大似韓獹逐塊。殊不知寶壽正賊不識誤罪平人。者僧有理不伸至今受屈。承天欲斷不平之事。拈拄杖云。要為天下宗師。此棒別有分付。　黃龍新云。寶壽見機而作。其奈三聖不甘。直饒甘去。未免瞎卻鎮州一城人眼。　泐潭準云。三聖成禠。寶壽出世。好則甚好。要且祇得一橛。　昭覺勤云。寶壽大似毒龍攪海。雨似盆傾。三聖雖然雷震青霄。未助得威光一半在。可中有個直下承當底。非惟瞎鎮州一城人眼。瞎卻天下人眼去在。　天童華云。盡道寶壽三聖是作家。爐韛本分鉗錘。殊不知二大老被者僧一拶。直至如今扶不起。莫有為二老雪屈底么。驀拈拄杖擲下云。龍蛇易辨。衲子難瞞。　天童杰云。二尊宿美則美矣。若要扶臨濟正宗。每人合吃一頓棒在。且道那裡是欠處。　東禪觀云。盡道三聖有奔流度刃之作。向平地上涌波瀾。寶壽用疾𦦨過風之機。向虛空里轟霹靂。二大老各出隻手。扶豎臨濟正法眼藏。

【現代漢語翻譯】 現代漢語譯本： 聖卻（指三聖惠然禪師）在中軍（指寶壽禪師的陣營）。可惜鎮州（地名）一城人的眼睛，至今未能分辨東西（指是非）。然而清議的排斥，必定有暗中吹捧之處。當時連三聖趁勢而出，必然能救得鎮州一城人的眼睛。 溈山喆（溈山仰山禪師的法嗣）說：『寶壽（寶壽沼禪師）大似寰中天子，敕令正行。三聖（三聖惠然禪師）塞外將軍，命令正舉。還有不惜性命的人嗎？出來與老僧相見，要斷不平之事。』良久說：『橫按鏌鎁（古代寶劍名）全正令，太平寰宇斬癡頑。』 云居元（云居道膺禪師的法嗣）說：『都說這句話奇特，大似韓獹（狗名）逐塊（追逐土塊）。殊不知寶壽正是賊不識，誤罪平人。這位僧人有理不能伸張，至今受屈。承天（人名）想要斷不平之事，拈起拄杖說：要為天下宗師，此棒別有分付。』 黃龍新（黃龍慧南禪師的法嗣）說：『寶壽見機而作，其奈三聖不甘。直饒甘去，未免瞎卻鎮州一城人眼。』 泐潭準（泐潭澄禪師的法嗣）說：『三聖成禠（成功奪取），寶壽出世。好則甚好，要且祇得一橛（只得到一部分）。』 昭覺勤（昭覺克勤禪師）說：『寶壽大似毒龍攪海，雨似盆傾。三聖雖然雷震青霄，未助得威光一半在。可中有個直下承當底，非惟瞎鎮州一城人眼，瞎卻天下人眼去在。』 天童華（天童正覺禪師）說：『盡道寶壽三聖是作家（指有作為的人），爐韛（風箱）本分鉗錘（比喻手段）。殊不知二大老（指寶壽和三聖）被者僧一拶（指被其他僧人批評），直至如今扶不起。莫有為二老雪屈底么？』驀拈拄杖擲下說：『龍蛇易辨，衲子難瞞。』 天童杰（天童曇華禪師）說：『二尊宿（指寶壽和三聖）美則美矣，若要扶臨濟正宗，每人合吃一頓棒在。且道那裡是欠處？』 東禪觀（東禪慧觀禪師）說：『盡道三聖有奔流度刃之作，向平地上涌波瀾。寶壽用疾𦦨過風之機，向虛空里轟霹靂。二大老各出隻手，扶豎臨濟正法眼藏。』

【English Translation】 English version: Saint Que (referring to Zen Master San Sheng Huiran) was in the central army (referring to Zen Master Baoshou's camp). It is a pity that the eyes of the people in the city of Zhenzhou (place name) have not yet been able to distinguish between east and west (right and wrong). However, the exclusion of public opinion must have some secret flattery. At that time, even San Sheng took advantage of the situation and came out, and he would surely be able to save the eyes of the people in the city of Zhenzhou. Weishan Zhe (a dharma heir of Zen Master Weishan Yangshan) said: 'Baoshou (Zen Master Baoshou Zhao) is like the emperor in the world, ordering righteous conduct. San Sheng (Zen Master San Sheng Huiran) is a general outside the border, and the order is being carried out. Are there still people who do not cherish their lives? Come out and meet the old monk, and I want to resolve injustice.' After a long time, he said: 'Holding the Mo Ye (ancient sword name) horizontally, the whole order is righteous, and the peaceful universe slays the foolish and stubborn.' Yunjuyuan (a dharma heir of Zen Master Yunju Daoying) said: 'Everyone says this sentence is peculiar, like a Han Lou (dog name) chasing a clod (chasing a clod of earth). But I don't know that Baoshou is a thief who doesn't know, and wrongly accuses innocent people. This monk has reason to be unable to stretch, and has been wronged to this day. Chengtian (person's name) wants to resolve injustice, picks up his staff and says: If you want to be a master of the world, this stick has a special assignment.' Huanglong Xin (a dharma heir of Zen Master Huanglong Huinan) said: 'Baoshou acts according to the opportunity, but San Sheng is not willing. Even if he is willing to go, he will inevitably blind the eyes of the people in the city of Zhenzhou.' Letan Zhun (a dharma heir of Zen Master Letan Cheng) said: 'San Sheng succeeded in seizing (successfully seized), and Baoshou was born. It's very good, but you only get a part of it.' Zhaojue Qin (Zen Master Zhaojue Keqin) said: 'Baoshou is like a poisonous dragon stirring the sea, and the rain is pouring down like a basin. Although San Sheng thundered in the sky, he did not help half of his power. But there is someone who can take on the bottom line, not only blinding the eyes of the people in the city of Zhenzhou, but also blinding the eyes of the people in the world.' Tiantong Hua (Zen Master Tiantong Zhengjue) said: 'Everyone says that Baoshou and San Sheng are writers (referring to people who have achievements), and the bellows (bellows) are the duty of the tongs and hammers (metaphor for means). But I don't know that the two old men (referring to Baoshou and San Sheng) were criticized by this monk, and they can't be helped up to this day. Is there anyone who can clear the grievances for the two old men?' He suddenly picked up his staff and threw it down, saying: 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' Tiantong Jie (Zen Master Tiantong Tanhua) said: 'The two venerable ones (referring to Baoshou and San Sheng) are beautiful, but if you want to support the Linji Orthodox Sect, each person should be beaten. But where is the debt?' Dongchan Guan (Zen Master Dongchan Huiguan) said: 'Everyone says that San Sheng has the work of rushing through the blade, and waves are surging on the flat ground. Baoshou uses the opportunity of rapid movement and wind, and thunders in the void. The two old men each put out a hand to support the Linji Orthodox Dharma Eye Treasury.'

與么說話。要作臨濟兒孫且緩緩。性空道蚊子如何擎大柱。藕絲焉可系須彌。若是臨濟正法眼藏。端的向二人邊滅卻。　靈隱岳雲。大凡扶豎宗乘。須是頂門眼正。肘后符靈。二尊宿等閑一挨一拶。直下發明臨濟心髓。祇是不知性命總在者僧手裡。　龍翔欣云。斬釘截鐵。發揮格外真機。捏聚放開。顯示當陽正眼。直得龍吟霧起。虎嘯風生。一道神光貫通今古。如斯舉唱猶涉途程。且到家穩坐一句又作么生道。三事衲衣青嶂外。一爐沉水白雲中。　理安問云。二老是臨濟嫡骨兒孫。故能向人天眾前發明臨濟心髓。惜乎當時無人承當。致使二大老不能轉身吐氣。　東塔熹云。我要翻翠峰案。縱使者僧推出便掀倒禪床。也祗是棺材裡瞠眼。有甚用處。者僧若果是個漢。才推出。珍重便出。不惟闔會觀光。亦使二老疑殺。

金錘擲下如星疾。好手接來不費力。當時擲向洪波中。千古萬古無訊息。(白雲端)

當鋒更不借全機。勍敵須還作者知。鐵馬放閑少塞靜。瞎驢千古少人騎。(上方益)

豐城收寶劍。宇宙識人稀。不入張華手。焉能別是非。(佛心才)

驀刃開時飛鐵騎。電光閃處擲金錘。一城瞎卻渾閒事。直至如今成是非。(佛性泰)

寶壽開堂推出僧。棒頭有眼要分明。滿城人瞎誰

【現代漢語翻譯】 現代漢語譯本：

『與么說話。要作臨濟（Linji，人名，佛教禪宗大師）兒孫且緩緩。性空道蚊子如何擎大柱。藕絲焉可系須彌（Sumeru，佛教中的須彌山，世界的中心）。若是臨濟正法眼藏。端的向二人邊滅卻。』

靈隱岳雲（Lingyin Yueyun，人名）：『大凡扶豎宗乘。須是頂門眼正。肘后符靈。二尊宿等閑一挨一拶。直下發明臨濟心髓。祇是不知性命總在者僧手裡。』

龍翔欣云（Longxiang Xinyun，人名）：『斬釘截鐵。發揮格外真機。捏聚放開。顯示當陽正眼。直得龍吟霧起。虎嘯風生。一道神光貫通今古。如斯舉唱猶涉途程。且到家穩坐一句又作么生道。三事衲衣青嶂外。一爐沉水白雲中。』

理安問云（Li'an Wenyun，人名）：『二老是臨濟嫡骨兒孫。故能向人天眾前發明臨濟心髓。惜乎當時無人承當。致使二大老不能轉身吐氣。』

東塔熹云（Dongta Xiyun，人名）：『我要翻翠峰案。縱使者僧推出便掀倒禪床。也祗是棺材裡瞠眼。有甚用處。者僧若果是個漢。才推出。珍重便出。不惟闔會觀光。亦使二老疑殺。』

『金錘擲下如星疾。好手接來不費力。當時擲向洪波中。千古萬古無訊息。』(白雲端 Baiyun Duan，人名)

『當鋒更不借全機。勍敵須還作者知。鐵馬放閑少塞靜。瞎驢千古少人騎。』(上方益 Shangfang Yi，人名)

『豐城收寶劍。宇宙識人稀。不入張華手。焉能別是非。』(佛心才 Foxin Cai，人名)

『驀刃開時飛鐵騎。電光閃處擲金錘。一城瞎卻渾閒事。直至如今成是非。』(佛性泰 Foxing Tai，人名)

『寶壽開堂推出僧。棒頭有眼要分明。滿城人瞎誰』 English version:

'Speaking like that. If you want to be descendants of Linji (Linji, a person's name, a master of Zen Buddhism), take your time. How can a mosquito, whose nature is emptiness, hold up a great pillar? How can a lotus root thread tie Mount Sumeru (Sumeru, Mount Sumeru in Buddhism, the center of the world)? If it is the true Dharma eye treasury of Linji, it should be extinguished at the side of the two people.'

Lingyin Yueyun (Lingyin Yueyun, a person's name): 'Generally, to support the teachings, one must have a correct eye on the top of the head and a spiritual talisman behind the elbow. The two venerable ones casually nudge and squeeze each other, directly revealing the essence of Linji's mind. It's just that they don't know that life and death are all in the hands of this monk.'

Longxiang Xinyun (Longxiang Xinyun, a person's name): 'Decisively and clearly, he expounds the extraordinary true opportunity. Gathering and releasing, he reveals the upright eye of the present moment. It is as if a dragon roars and mist rises, a tiger howls and wind arises. A divine light penetrates the past and the present. Such chanting is still a journey. What about the saying of settling down at home? Three things: a patched robe outside the green peaks, a furnace of agarwood in the white clouds.'

Li'an Wenyun (Li'an Wenyun, a person's name): 'The two elders are the direct descendants of Linji. Therefore, they can reveal the essence of Linji's mind before the assembly of humans and gods. It is a pity that no one took responsibility at that time, causing the two great elders to be unable to turn around and breathe.'

Dongta Xiyun (Dongta Xiyun, a person's name): 'I want to overturn the case of Cuifeng. Even if this monk is pushed out and overturns the Zen bed, it is just staring blankly in the coffin. What is the use? If this monk is truly a man, he should respectfully leave as soon as he is pushed out. Not only will the whole assembly be enlightened, but it will also make the two elders doubt.'

'The golden hammer is thrown down like a shooting star. A good hand catches it effortlessly. If it had been thrown into the vast waves at that time, there would have been no news for thousands of years.' (Baiyun Duan, a person's name)

'When facing the enemy, do not borrow any opportunity. The strong enemy must also know the author. When iron horses are released, the fortress is quiet. Few people ride the blind donkey for thousands of years.' (Shangfang Yi, a person's name)

'Fengcheng retrieves the precious sword. The universe rarely recognizes people. If it does not fall into the hands of Zhang Hua, how can one distinguish right from wrong?' (Foxin Cai, a person's name)

'When the blade is opened, iron cavalry flies. When lightning flashes, a golden hammer is thrown. It is a trivial matter to blind the whole city. Until now, it has become right and wrong.' (Foxing Tai, a person's name)

'Baoshou opens the hall and pushes out a monk. There must be eyes on the staff to distinguish clearly. Who is blind in the whole city?'

【English Translation】 'Speaking like that. If you want to be descendants of Linji (Linji, a person's name, a master of Zen Buddhism), take your time. How can a mosquito, whose nature is emptiness, hold up a great pillar? How can a lotus root thread tie Mount Sumeru (Sumeru, Mount Sumeru in Buddhism, the center of the world)? If it is the true Dharma eye treasury of Linji, it should be extinguished at the side of the two people.' Lingyin Yueyun (Lingyin Yueyun, a person's name): 'Generally, to support the teachings, one must have a correct eye on the top of the head and a spiritual talisman behind the elbow. The two venerable ones casually nudge and squeeze each other, directly revealing the essence of Linji's mind. It's just that they don't know that life and death are all in the hands of this monk.' Longxiang Xinyun (Longxiang Xinyun, a person's name): 'Decisively and clearly, he expounds the extraordinary true opportunity. Gathering and releasing, he reveals the upright eye of the present moment. It is as if a dragon roars and mist rises, a tiger howls and wind arises. A divine light penetrates the past and the present. Such chanting is still a journey. What about the saying of settling down at home? Three things: a patched robe outside the green peaks, a furnace of agarwood in the white clouds.' Li'an Wenyun (Li'an Wenyun, a person's name): 'The two elders are the direct descendants of Linji. Therefore, they can reveal the essence of Linji's mind before the assembly of humans and gods. It is a pity that no one took responsibility at that time, causing the two great elders to be unable to turn around and breathe.' Dongta Xiyun (Dongta Xiyun, a person's name): 'I want to overturn the case of Cuifeng. Even if this monk is pushed out and overturns the Zen bed, it is just staring blankly in the coffin. What is the use? If this monk is truly a man, he should respectfully leave as soon as he is pushed out. Not only will the whole assembly be enlightened, but it will also make the two elders doubt.' 'The golden hammer is thrown down like a shooting star. A good hand catches it effortlessly. If it had been thrown into the vast waves at that time, there would have been no news for thousands of years.' (Baiyun Duan, a person's name) 'When facing the enemy, do not borrow any opportunity. The strong enemy must also know the author. When iron horses are released, the fortress is quiet. Few people ride the blind donkey for thousands of years.' (Shangfang Yi, a person's name) 'Fengcheng retrieves the precious sword. The universe rarely recognizes people. If it does not fall into the hands of Zhang Hua, how can one distinguish right from wrong?' (Foxin Cai, a person's name) 'When the blade is opened, iron cavalry flies. When lightning flashes, a golden hammer is thrown. It is a trivial matter to blind the whole city. Until now, it has become right and wrong.' (Foxing Tai, a person's name) 'Baoshou opens the hall and pushes out a monk. There must be eyes on the staff to distinguish clearly. Who is blind in the whole city?'

能曉。今古清風匝地生。(疏山如)

提起須彌第一錘。電光石火太遲遲。像王行處狐蹤絕。獅子咆哮百獸危。(徑山杲)

轔轔車甲馬蕭蕭。路上行人弓在腰。四顧寥寥雲影斷。一輪紅日正昭昭。(䒢溪森)

絲綸降。號令行。寰中天子。塞外將軍。平地雷。驚出蟄。半空閃爍騰雲。當軒一擊兮青山聳翠。別轉釣綸兮匝地風生。(寒松操)

寶壽在先寶壽為供養主。壽問。父母未生前。還我本來面目來。師立至夜深下語不契。翌日辭去。壽曰汝何往。師曰南方學佛法去。壽曰汝且在此作街坊。若是佛法。紅塵浩浩談說。一日在市中見二人相打。一人向前打一拳曰。你得恁么無面目。師睹之忽然大悟。歸告。壽深可之。

昭覺勤云。筑著磕著。當頭彰本地風光。應聲應色。直下無絲毫滲漏。還會他道得恁么無面目么。龍袖拂開全體現。　磬山修云。得恁么無面目。噫。錦繡藂中撞著。白雲堆里活埋。洞見本地風光。面目依然長在。噫。

南北東西是處游。更深歸去月如鉤。春風一陣花狼藉。不覺思量暗點頭。(枯木成)

一拳打就無面目。碧眼胡僧覷不足。秋來黃葉落紛紛。六六反成三十六。(南華昺)

春色依依柳色萋。桃花猶夾杏花枝。欲識本來無面目。塵中

【現代漢語翻譯】 現代漢語譯本： 能曉。如今和過去一樣，清風吹遍大地。（疏山如） 提起須彌山的第一錘，電光石火都顯得太慢了。像王走過的地方，狐貍的軌跡就消失了。獅子一吼，百獸都感到危險。（徑山杲） 戰車轟隆，戰馬蕭蕭。路上的行人腰間佩著弓箭。四處張望，空曠寂寥，雲影消散。一輪紅日正明亮地照耀著。（䒢溪森） 絲線放下，號令施行。普天之下都是天子的領土，邊塞之外也有將軍鎮守。平地一聲雷，驚醒了蟄伏的生物。半空中閃爍著騰雲駕霧的光芒。當頭一擊，青山聳立，一片翠綠。換個角度，放下釣竿，清風吹遍大地。（寒松操） 寶壽禪師先在寶壽寺，後來成為供養的主持。壽禪師問：『父母未生我之前，我的本來面目是什麼？』 禪師一直到深夜都在開示，但壽禪師並不契合。第二天，禪師辭別而去。壽禪師問：『你要去哪裡？』 禪師說：『我要去南方學習佛法。』 壽禪師說：『你不如留在這裡做個普通人。如果真有佛法，就在這紅塵俗世中談論吧。』 有一天，禪師在市場中看到兩個人打架。一個人向前打了一拳，說：『你竟然這麼不要臉！』 禪師看到這一幕，忽然大悟。回去告訴了壽禪師，壽禪師深深地認可了他。 昭覺勤禪師說：『筑著磕著，當頭顯現本地風光。應聲應色，直接了當，沒有絲毫的滲漏。你們能理解他說的那句「恁么無面目」嗎？』 龍袖一拂，全體顯現。磬山修禪師說：『得恁么無面目，噫！』 就像在錦繡叢中撞到，在白雲堆里活埋。洞見本地風光，面目依然存在。噫！ 無論南北東西，到處遊歷。深夜歸來，月亮像彎鉤。春風吹過，落花狼藉。不知不覺地思考，暗自點頭。（枯木成） 一拳打掉了你的面目，碧眼的胡僧也看不透。秋天來了，黃葉紛紛落下，六六反而變成了三十六。（南華昺） 春色依依，柳色青翠。桃花還夾雜著杏花。想要認識本來無面目，就在這紅塵之中。

【English Translation】 English version: Clearly understood. The pure breeze of ancient and modern times sweeps across the earth. (Shushan Ru) Raising the first hammer of Mount Sumeru, even lightning and sparks are too slow. Where the elephant king walks, the fox's tracks disappear. When the lion roars, all beasts are in danger. (Jingshan Gao) The rumbling of chariots and the neighing of horses. The traveler on the road has a bow at his waist. Looking around, desolate and empty, the shadow of the clouds breaks. A round of red sun is shining brightly. (Zhixi Sen) The silken cord descends, and the decree is issued. Within the realm is the Son of Heaven, and beyond the borders is the General. A thunderclap on flat ground startles the hibernating creatures. Sparkling clouds soar in mid-air. A strike in front of the hall, and the green mountains rise in emerald splendor. Change the fishing line, and the wind arises across the land. (Hansong Cao) Baoshou was first at Baoshou Temple and later became the chief of offerings. Shou asked: 'Before my parents gave birth to me, what was my original face?' The master taught until late at night, but Shou did not understand. The next day, the master bid farewell. Shou said, 'Where are you going?' The master said, 'I am going south to study the Buddha Dharma.' Shou said, 'You should stay here and be an ordinary person. If there is truly Buddha Dharma, then discuss it in this dusty world.' One day, the master saw two people fighting in the market. One person stepped forward and punched the other, saying, 'You are so shameless!' The master suddenly had a great realization upon seeing this. He returned and told Shou, who deeply approved of him. Zhaojue Qin said: 'Building and bumping, directly revealing the local scenery. Responding to sound and color, directly and without any leakage. Can you understand what he meant by saying '恁么無面目 (rèn me wú miànmù, such a faceless appearance)?' The dragon sleeve is brushed open, and the whole body appears. Qingshan Xiu said: '得恁么無面目 (dé rèn me wú miànmù, to obtain such a faceless appearance), alas!' It's like bumping into a brocade cluster, being buried alive in a pile of white clouds. Seeing the local scenery, the face remains the same. Alas! Traveling everywhere, north, south, east, and west. Returning late at night, the moon is like a crescent hook. The spring breeze blows, and the fallen flowers are scattered. Unconsciously thinking and nodding secretly. (Kumu Cheng) One punch knocks away your face, and the blue-eyed barbarian monk cannot see through it. Autumn comes, and the yellow leaves fall in abundance, six sixes turn into thirty-six. (Nanhua Bing) The spring colors are charming, and the willow colors are lush. Peach blossoms are still mixed with apricot blossoms. If you want to know the original faceless appearance, it is in this dusty world.

方見丈夫兒。(佛鑒勤)

一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。幸有旁人爲著力。自家端坐看揚州。(佛性泰)

汝州西院思明禪師(寶壽沼嗣)

僧問如何是伽藍。師曰荊棘叢林。曰如何是伽藍中人。師曰獾兒貉子。

毫髮不留。縱橫自由。閫外乾坤廓落。大方無外優遊。明明祖師意。明明百草頭。褫破狐疑網。截斷愛河流。縱有迴天力。爭如直下休。四衢道中凈裸裸。放出溈山水牯牛。(圓悟勤)

西院因僧問。學人有一問在和尚處時如何。師曰設有也斬為三段。僧作禮。師休去。會下有一僧曰。堂頭和尚道即太煞道。未了在。問話僧乃曳其僧上方丈曰。者僧不肯和尚語。師曰是上座不肯老僧那。僧曰不曾覺事亦不曾說。師乃一時喝下。僧到法堂又曰。說甚太煞道。直下未了在。問話僧又曳其僧白方丈。師曰上座果不肯老僧那。僧曰。莫信者僧。今日三度見伊風發。師乃一總趁下。

云巖學云。西院棒頭有眼。者僧見機而作。檢點將來。總被者擔板漢使得七上八下。

西院在許州聞汝州南院颙出世。元與同參。遂特去相訪。才人事了。曰。啟和尚。某甲無可人事。自從許州來。收得江西剃刀一柄獻上和尚。颙曰。汝從許州來。為什麼卻收得江西剃刀。師于颙手上掏一

【現代漢語翻譯】 現代漢語譯本： 方才見到真正的男子漢。（佛鑒勤）

一拳就打倒了黃鶴樓。一腳就踢翻了鸚鵡洲。幸虧有旁邊的人幫忙出力。自己端坐在那裡觀看揚州。（佛性泰）

汝州西院思明禪師（寶壽沼的嗣法弟子）

有僧人問：『什麼是伽藍（僧眾所居住的園林）？』 禪師說：『荊棘叢生的樹林。』 僧人問：『什麼是伽藍中的人？』 禪師說：『獾和貉。』

一絲一毫也不保留。縱橫馳騁，自由自在。禪堂之外，天地廣闊無垠。大道至簡，無所不在，悠然自得。明明就是祖師的意旨。明明就在所有的花草樹木上。掙脫狐疑不定的羅網。截斷貪戀情愛的河流。縱然有回天之力。怎比得上當下放下一切。四通八達的道路上，乾乾淨淨，一塵不染。放出溈山（地名）的水牯牛（指禪宗的修行者）。（圓悟勤）

西院禪師因為一個僧人的提問。僧人問：『學人有一個問題，在和尚您這裡會怎麼樣？』 禪師說：『即使有，也會被斬成三段。』 僧人行禮。禪師讓他離開了。寺院裡有一個僧人說：『堂頭和尚說得太過分了，還沒有完結。』 提問的僧人就拉著那個僧人到方丈那裡說：『這個僧人不認可和尚您說的話。』 禪師說：『是這位上座不認可老僧我嗎？』 僧人說：『不曾覺得有什麼事，也不曾說過什麼。』 禪師隨即呵斥了他。僧人到了法堂又說：『說什麼太過分了，直接說還沒有完結。』 提問的僧人又拉著那個僧人去告訴方丈。禪師說：『上座果然不認可老僧我嗎？』 僧人說：『不要相信這個僧人。今天三次看到他發瘋。』 禪師於是把他們一起趕走了。

云巖禪師評論說：西院禪師的棒頭是有眼睛的。這個僧人見機行事。仔細檢查起來，都被這個死板的人弄得七上八下。

西院禪師在許州的時候，聽說汝州南院颙（人名）出世弘法。因為曾經是同參道友，於是特地去拜訪他。剛剛行完禮節，西院禪師說：『稟告和尚，我沒有什麼可以進獻的。自從許州來，收得江西剃刀一把，獻給和尚。』 颙禪師說：『你從許州來，為什麼卻收得江西的剃刀？』 西院禪師在颙禪師手上掏了一把。

【English Translation】 English version: Only then do you see a real man. (Fojian Qin)

One punch knocks down the Yellow Crane Tower. One kick overturns Parrot Isle. Fortunately, there are people helping from the side. I sit and watch Yangzhou. (Foxing Tai)

Chan Master Siming of Xiyuan Temple in Ruzhou (Successor of Baoshou Zhao)

A monk asked: 'What is a Sangharama (garden where monks live)?' The Master said: 'A thicket of thorns.' The monk asked: 'What are the people in the Sangharama?' The Master said: 'Badgers and raccoon dogs.'

Not a hair remains. Freedom in all directions. Beyond the gate, the universe is vast and open. The great way is without limit, leisurely and carefree. Clearly, it is the meaning of the Patriarch. Clearly, it is on the head of all grasses. Tear apart the net of doubt. Cut off the river of love. Even if you have the power to reverse the heavens, how can it compare to directly ceasing everything? In the middle of the four crossroads, completely naked and clean. Release the water buffalo of Mount Weishan (referring to Zen practitioners). (Yuanwu Qin)

Xiyuan asked a monk because of a question. The monk asked: 'A student has a question, what will happen at the abbot's place?' The Master said: 'Even if there is, it will be cut into three pieces.' The monk bowed. The Master let him leave. A monk in the monastery said: 'The abbot's words are too extreme, it is not over yet.' The questioning monk pulled that monk to the abbot and said: 'This monk does not agree with what you said, Abbot.' The Master said: 'Is it this venerable who does not agree with this old monk?' The monk said: 'I have not felt anything, nor have I said anything.' The Master then scolded him. The monk went to the Dharma Hall and said again: 'What is too extreme, it is not over yet.' The questioning monk pulled that monk to tell the abbot again. The Master said: 'Does the venerable really not agree with this old monk?' The monk said: 'Do not believe this monk. I have seen him go crazy three times today.' The Master then chased them all away.

Yunyan commented: Xiyuan's staff has eyes. This monk acts according to the situation. Upon careful inspection, they are all made flustered by this rigid person.

When Xiyuan was in Xuzhou, he heard that Nanyuan Yong (person's name) of Ruzhou had emerged to propagate the Dharma. Because they were once fellow practitioners, he specially went to visit him. After just finishing the etiquette, Xiyuan said: 'Reporting to the Abbot, I have nothing to offer. Since coming from Xuzhou, I have collected a Jiangxi razor and offer it to the Abbot.' Yong said: 'You came from Xuzhou, why did you collect a Jiangxi razor?' Xiyuan took a handful from Yong's hand.

掏。颙曰侍者收取。師以袖拂一拂便行。颙曰阿喇喇阿喇喇。

溈山喆云。西院雖收得江西剃刀。無處施呈。直遇同參方始拈出。如今還有收得者么。試呈似山僧看。如無。尋常用個什麼。

南院門前信莫窺。登臨無不喪全威。許州收得江西信。鍼芥相投祇自知。(海印信)

波斯出海方投市。景入南天遇大商。珍重不須重勘驗。金盤聊撥有餘光。(二隱謐)

覿面無人境自空。春風無處不融融。直教一見還如舊。敢保生同死不同。(幻寄庭)

鎮州大悲和尚(三聖然嗣)

因僧問。除上去下請師便道。師曰我開口即錯。曰與么則真是學人師也。師曰今日向弟子手中死。

承天怡云。者僧若有殿後之䇿。爭容他大悲一番漏逗。

廬州澄心旻德禪師(先大覺嗣)

問興化。學人有一問在和尚處時如何。化于繩床右邊拍一拍。師便喝。化又左邊拍一拍。師又喝。便歸眾。化曰。旻德較卻興化二十棒。雖然如是。旻德會。若是小可衲僧。一棒也較不得。

鐵機信云。興化氣宇如王。被旻德一拶。只得冰消瓦解。

池州魯祖山教禪師(灌溪閑嗣)

因僧問如何是雙林樹。師曰有相身中無相身。曰如何是無相身。師曰金香爐下鐵崑崙。

仰山

【現代漢語翻譯】 現代漢語譯本 掏。颙（人名）說讓侍者收起來。禪師用袖子拂了一下就走了。颙（人名）說：『阿喇喇阿喇喇。』

溈山喆（人名）說，『西院即使收到了江西的剃刀，也沒有地方施展。只有遇到志同道合的人才能拿出來。現在還有誰收到了嗎？試著拿出來給老僧看看。如果沒有，平常用什麼呢？』

『南院門前，不要輕易窺探，登臨的人沒有不喪失全部威嚴的。許州收到了江西的訊息，鍼芥相投，只有自己知道。』（海印信）

『波斯出海才開始進入市場，景象進入南方天空遇到了大商人。珍重，不需要再三勘驗，金盤稍微撥動，就有剩餘的光芒。』（二隱謐）

『面對面沒有人，境界自然空寂。春風無處不融洽。直接讓人一見如故，敢保證生時相同，死時不同。』（幻寄庭）

鎮州大悲和尚（三聖然嗣）

有僧人問：『除去向上向下，請老師方便說。』禪師說：『我一開口就錯了。』僧人說：『這麼說，您真是學人的老師啊。』禪師說：『今日要死在弟子手中。』

承天怡（人名）說：『這個僧人如果有什麼殿後的計策，怎麼能容忍大悲這樣一番泄露？』

廬州澄心旻德禪師（先大覺嗣）

問興化：『學人有一個問題，在和尚您這裡時如何？』興化在繩床右邊拍了一下。禪師便喝。興化又在左邊拍了一下。禪師又喝。便回到大眾中。興化說：『旻德比興化強二十棒。雖然如此，旻德會。如果是小可的衲僧，一棒也比不了。』

鐵機信（人名）說：『興化氣宇軒昂如王者，被旻德一拶，只得冰消瓦解。』

池州魯祖山教禪師（灌溪閑嗣）

有僧人問：『如何是雙林樹？』禪師說：『有相身中無相身。』問：『如何是無相身？』禪師說：『金香爐下鐵崑崙。』

仰山

【English Translation】 English version Tao. Yong (person's name) said to have the attendant collect it. The master brushed it with his sleeve and left. Yong (person's name) said, 'A la la, a la la.'

Weishan Zhe (person's name) said, 'Even if the West Courtyard received the Jiangxi razor, there was no place to display it. Only when encountering a like-minded fellow practitioner could it be taken out. Does anyone still have it now? Try showing it to this old monk. If not, what do you usually use?'

'Do not easily spy at the front of the South Courtyard gate; those who ascend it will lose all their majesty. Xuzhou received the news from Jiangxi; the needle and mustard seed fit together, only you know.' (Haiyin Xin)

'The Persian sets sail and enters the market; the scene enters the southern sky and encounters a great merchant. Cherish it, no need for repeated verification; the golden plate is slightly stirred, and there is remaining light.' (Er Yin Mi)

'Facing each other, there is no one, and the realm is naturally empty. The spring breeze is harmonious everywhere. Directly let one see as before, dare to guarantee that life is the same, but death is different.' (Huan Ji Ting)

Zen Master Dabe of Zhenzhou (San Sheng Ran Si)

A monk asked, 'Excluding going up and down, please, Master, speak conveniently.' The master said, 'I am wrong as soon as I open my mouth.' The monk said, 'In that case, you are truly a teacher for students.' The master said, 'Today, I will die in the hands of my disciple.'

Cheng Tian Yi (person's name) said, 'If this monk had any rearguard strategy, how could he have allowed Dabe to reveal so much?'

Zen Master Chengxin Minde of Luzhou (Xian Dajue Si)

Asked Xinghua, 'A student has a question; what is it like when it is with you, Master?' Xinghua clapped the right side of the rope bed. The master then shouted. Xinghua clapped the left side again. The master shouted again. Then he returned to the assembly. Xinghua said, 'Minde is twenty blows better than Xinghua. Although it is like this, Minde understands. If it were a lesser monk, he wouldn't be able to compare even one blow.'

Tieji Xin (person's name) said, 'Xinghua's aura is like a king; being pressed by Minde, he could only melt like ice and shatter like tiles.'

Zen Master Jiao of Luzu Mountain in Chizhou (Guanxi Xian Si)

A monk asked, 'What is the Shuanglin tree?' The master said, 'Within the form body is the formless body.' Asked, 'What is the formless body?' The master said, 'Beneath the golden incense burner is the iron Kunlun.'

Yangshan

欽云。山僧則不然。如何是雙林樹。秋來葉落。春到花開。如何是春到花開。那邊一片云。今日定下雨。

有相身中無相身。金香爐下鐵崑崙。雙林別後無訊息。滿路風塵來往人。(方庵顯)

際上座(臨濟玄下克符嗣)

到洛京。因朱行軍設齋入堂內顧視上下曰直下是。遂行香口不住道。至師前。師曰直下是個什麼。軍便喝。師曰。行軍幸是會佛法人。惡發作么。軍曰喚作惡發即不得。師便喝。軍曰鉤在不疑之地。師又喝。行軍齋了請師說話。閑僧錄曰。啟行軍適來爭容得者僧喝。太甚無禮。軍曰。若是你諸人喝。下官有劍在。錄曰。某等一隊紫布袋不會。須是它暉長老始得。軍曰若是南禪長老也未夢見在。

天童華云。行軍拈出倚天長劍。者僧披襟敢沖白刃。雖然兩不相傷。爭奈二俱弄險。　教忠光云。朱行軍旁若無人。者僧攙行奪市。雖然鉤在不疑之地。爭奈二俱失利。且道甚處是失利。喝一喝。　別峰遇云。盡道行軍作家。爭奈俗氣不除。者劍自行還須自領。何不待云。須是暉長老始得。更云鉤在不疑之地。且教際上座吃齋還須吐卻。　弘仁毅云。大小行軍貪程太速。被一個紫布袋換卻眼睛。當時若待道下官有劍在。便喝云直下是𠰒。管教行軍有口祇堪掛壁。

宗鑒法林卷二

【現代漢語翻譯】 現代漢語譯本： 欽云：山僧卻不這樣認為。什麼是雙林樹（Śāla trees，佛陀涅槃之處的樹）？秋天來了葉子就落下，春天來了花朵就開放。什麼是春天來了花朵就開放？那邊一片云，今天必定下雨。

有相之身中卻有無相之身，金香爐下鎮壓著鐵崑崙（比喻堅固不動的存在）。自從雙林分別后就沒有訊息，滿路都是奔波來往的世人。（方庵顯）

際上座（臨濟玄的弟子克符的繼承人）

到達洛京。因為朱行軍設齋，進入堂內環顧四周說『直下就是』。於是開始行香，口中不停地說。走到際上座面前。際上座問：『直下是什麼？』朱行軍便喝斥。際上座說：『行軍幸好懂得佛法，為何如此發怒？』朱行軍說：『如果說是發怒就不對了。』際上座便喝斥。朱行軍說：『鉤在不疑之地。』際上座又喝斥。行軍齋飯完畢后請際上座說法。閑僧錄說：『請問行軍，剛才怎能容忍這個僧人的喝斥，太無禮了。』行軍說：『如果是你們這些人喝斥，下官有劍在。』閑僧錄說：『我們這些人都是些無用的僧人，不懂得這些，必須是暉長老才行。』行軍說：『即使是南禪長老也未必能夢見到。』

天童華說：行軍拿出倚天長劍，這個僧人敞開衣襟敢於衝向白刃。雖然兩人都沒有受傷，但都冒了風險。教忠光說：朱行軍旁若無人，這個僧人攙行奪市。雖然鉤在不疑之地，但兩人都吃了虧。那麼，哪裡是吃了虧的地方？喝一喝。別峰遇說：都說行軍是內行，但俗氣未除。這劍自己拿出來，還要自己收回去。為什麼不等他說『必須是暉長老才行』。又說鉤在不疑之地，且教際上座吃了齋飯還要吐出來。弘仁毅說：行軍大人貪圖趕路太快，被一個無用的僧人換掉了眼睛。當時如果等他說『下官有劍在』，便喝斥說『直下就是』，保證行軍有口也只能掛在墻上當擺設。

宗鑒法林卷二

【English Translation】 English version: Qin Yun: The mountain monk doesn't see it that way. What are the Śāla trees (Śāla trees, the trees where the Buddha entered Nirvana)? When autumn comes, the leaves fall; when spring comes, the flowers bloom. What is 'when spring comes, the flowers bloom'? That cloud over there, it will definitely rain today.

Within the body of form, there is the body of no-form. Beneath the golden incense burner lies the iron Kunlun (a metaphor for a firm and immovable existence). Since parting at the Śāla trees, there has been no news; the roads are full of people coming and going. (Fang'an Xian)

Master Ji (Successor of Ke Fu, under Linji Xuan)

Arriving in Luoyang, because Zhu Xingjun was holding a vegetarian feast, he entered the hall, looked around, and said, 'Right here it is.' Then he began to walk around with incense, constantly speaking. When he came before Master Ji, Master Ji asked, 'What is 'right here'?' Zhu Xingjun then shouted. Master Ji said, 'Fortunately, Xingjun understands the Dharma; why are you so angry?' Zhu Xingjun said, 'It's not right to call it anger.' Master Ji then shouted. Zhu Xingjun said, 'Hooked in a place beyond doubt.' Master Ji shouted again. After the vegetarian meal, Xingjun invited Master Ji to speak. Xian Seng Lu said, 'May I ask Xingjun, how could you tolerate that monk's shout just now? It was too rude.' Xingjun said, 'If it were you people shouting, I have a sword.' Xian Seng Lu said, 'We are just useless monks and don't understand these things; it must be Elder Hui.' Xingjun said, 'Even the Elder of Nanchuan may not have dreamed of it.'

Tian Tong Hua said: Xingjun took out the heaven-supporting sword, and this monk dared to rush towards the naked blade with his robe open. Although neither was injured, both took risks. Jiao Zhong Guang said: Zhu Xingjun acted as if no one else was there, and this monk cut in and seized the market. Although hooked in a place beyond doubt, both suffered losses. So, where is the place of loss? Shout! Bie Feng Yu said: Everyone says Xingjun is an expert, but his worldliness has not been removed. He took out the sword himself, and he must take it back himself. Why not wait for him to say, 'It must be Elder Hui'? And say, 'Hooked in a place beyond doubt,' and let Master Ji eat the vegetarian meal and then spit it out. Hong Ren Yi said: Great Xingjun was too eager to get ahead and had his eyes replaced by a useless monk. If he had waited until he said, 'I have a sword,' then shouted, 'Right here it is!' I guarantee that Xingjun would only have a mouth fit to hang on the wall as decoration.

Zongjian Falin, Volume 2

十七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十八

集云堂　編

大鑒下八世

汝州風穴延沼禪師(南院颙嗣)

參南院。入門不拜。院曰入門須辨主。師曰端的請師分。院於左膝拍一拍。師便喝。院于右膝拍一拍。師又喝。院曰左邊一拍且置。右邊一拍作么生。師曰瞎。院便拈棒。師曰莫盲枷瞎棒。奪打和尚莫言不道。院擲下棒曰。今日被黃面浙子鈍置一上。師曰和尚大似持缽不得詐道不饑。院曰阇黎曾到此間么。師曰是何言歟。院曰老僧好好借問。師曰也不得放過。

靈隱岳雲。嗄。也甚奇怪。一個禿埽帚。一個破糞箕。搕𢶍堆頭也用得著。然未免鈍置門風。若據令而行。總欠一著。　南堂欲云。精金躍冶正要鉗錘。赤驥追風豈資鞭影。是他南院末上太煞傷慈。直到下梢分疏不下。本覺者里設有人問。入門須辨主端的請師分。便與連棒趁出。何故。當門不用栽荊棘。免得人來惹著衣。

風穴因僧問如何是清凈法身。師曰金沙灘頭馬郎婦。

金沙灘里馬郎婦。宗匠臨機發一言。自笑箭穿紅日影。孰云斫水不成痕。(正覺逸)

相逢盡道歸山去。林下何曾見一人。回首面南看北斗。金雞早報五更春。(浮山遠)

何年

【現代漢語翻譯】 現代漢語譯本

十七

卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十八

集云堂 編

大鑒下八世

汝州風穴延沼禪師（南院颙(yóng，人名)嗣）

參拜南院颙(yóng)。入門不拜。南院颙(yóng)說：『入門須辨主。』禪師說：『端的請師分。』南院颙(yóng)在左膝拍了一下。禪師便喝。南院颙(yóng)在右膝拍了一下。禪師又喝。南院颙(yóng)說：『左邊一拍且放一邊，右邊一拍作么生？』禪師說：『瞎。』南院颙(yóng)便拿起棒子。禪師說：『莫盲枷瞎棒，奪打和尚莫言不道。』南院颙(yóng)擲下棒子說：『今日被黃面浙子鈍置一上。』禪師說：『和尚大似持缽不得詐道不饑。』南院颙(yóng)說：『阇黎(shélí，梵語，意為弟子)曾到此間么？』禪師說：『是何言歟？』南院颙(yóng)說：『老僧好好借問。』禪師說：『也不得放過。』

靈隱岳雲說：『嗄(á)。也甚奇怪。一個禿埽帚，一個破糞箕。搕𢶍(kē qiè，敲擊)堆頭也用得著。然未免鈍置門風。若據令而行，總欠一著。』南堂欲云：『精金躍冶正要鉗錘，赤驥追風豈資鞭影。是他南院末上太煞傷慈，直到下梢分疏不下。本覺者里設有人問，入門須辨主端的請師分，便與連棒趁出。何故？當門不用栽荊棘，免得人來惹著衣。』

風穴因僧問：『如何是清凈法身？』禪師說：『金沙灘頭馬郎婦。』

金沙灘里馬郎婦，宗匠臨機發一言。自笑箭穿紅日影，孰云斫水不成痕。（正覺逸）

相逢盡道歸山去，林下何曾見一人。回首面南看北斗，金雞早報五更春。（浮山遠）

何年 English version

Seventeen

卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 28

Compiled by Jiyun Hall

Eighth Generation from Dajian

Zen Master Fengxue Yanzhao of Ruzhou (Successor of Nanyuan Yong)

He visited Nanyuan Yong. Upon entering, he did not bow. Nanyuan Yong said, 'Upon entering, one must discern the master.' The Zen Master said, 'Indeed, please, Master, distinguish.' Nanyuan Yong clapped his left knee. The Zen Master immediately shouted. Nanyuan Yong clapped his right knee. The Zen Master shouted again. Nanyuan Yong said, 'The left clap can be set aside for now, but what about the right clap?' The Zen Master said, 'Blind!' Nanyuan Yong then picked up a stick. The Zen Master said, 'Don't blindly shackle with a blind stick. If you strike the monk, don't say I didn't warn you.' Nanyuan Yong threw down the stick and said, 'Today, I have been blunted by this yellow-faced Zhe fellow.' The Zen Master said, 'The Master is much like pretending not to be hungry when he cannot hold his alms bowl.' Nanyuan Yong said, 'Has the Acharya (shélí, Sanskrit, meaning disciple) ever been here before?' The Zen Master said, 'What words are these?' Nanyuan Yong said, 'This old monk is just asking.' The Zen Master said, 'You still cannot be let off.'

Lingyin Yueyun said, 'Ah! How strange. A bald broom, a broken dustpan. Even knocking around these things has its use. But it inevitably dulls the style of our school. If we act strictly according to the rules, we will always be one step short.' Nantang Yu said, 'Refined gold leaping in the furnace needs hammering. A red steed chasing the wind hardly needs a whip. Nanyuan was too compassionate at the end, unable to distinguish at the very end. If someone in the realm of original enlightenment asks, 'Upon entering, one must discern the master; indeed, please, Master, distinguish,' then immediately chase them out with a stick. Why? No need to plant thorns at the door, lest people come and get their clothes caught.'

Fengxue, because a monk asked, 'What is the pure Dharma body?' The Zen Master said, 'The woman of the horse merchant on the golden sand beach.'

The woman of the horse merchant on the golden sand beach, the master craftsman utters a word at the opportune moment. He laughs at himself for shooting an arrow through the shadow of the red sun, who says that chopping water leaves no trace? (Zhengjue Yi)

Meeting, everyone says they are returning to the mountains, but I have never seen a single person under the trees. Turning back to face south and look at the Big Dipper, the golden rooster crows early, announcing the fifth watch of spring. (Fushan Yuan)

What year?

【English Translation】 English version

Seventeen

卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 28

Compiled by Jiyun Hall

Eighth Generation from Dajian

Zen Master Fengxue Yanzhao of Ruzhou (Successor of Nanyuan Yong)

He visited Nanyuan Yong. Upon entering, he did not bow. Nanyuan Yong said, 'Upon entering, one must discern the master.' The Zen Master said, 'Indeed, please, Master, distinguish.' Nanyuan Yong clapped his left knee. The Zen Master immediately shouted. Nanyuan Yong clapped his right knee. The Zen Master shouted again. Nanyuan Yong said, 'The left clap can be set aside for now, but what about the right clap?' The Zen Master said, 'Blind!' Nanyuan Yong then picked up a stick. The Zen Master said, 'Don't blindly shackle with a blind stick. If you strike the monk, don't say I didn't warn you.' Nanyuan Yong threw down the stick and said, 'Today, I have been blunted by this yellow-faced Zhe fellow.' The Zen Master said, 'The Master is much like pretending not to be hungry when he cannot hold his alms bowl.' Nanyuan Yong said, 'Has the Acharya (shélí, Sanskrit, meaning disciple) ever been here before?' The Zen Master said, 'What words are these?' Nanyuan Yong said, 'This old monk is just asking.' The Zen Master said, 'You still cannot be let off.'

Lingyin Yueyun said, 'Ah! How strange. A bald broom, a broken dustpan. Even knocking around these things has its use. But it inevitably dulls the style of our school. If we act strictly according to the rules, we will always be one step short.' Nantang Yu said, 'Refined gold leaping in the furnace needs hammering. A red steed chasing the wind hardly needs a whip. Nanyuan was too compassionate at the end, unable to distinguish at the very end. If someone in the realm of original enlightenment asks, 'Upon entering, one must discern the master; indeed, please, Master, distinguish,' then immediately chase them out with a stick. Why? No need to plant thorns at the door, lest people come and get their clothes caught.'

Fengxue, because a monk asked, 'What is the pure Dharma body?' The Zen Master said, 'The woman of the horse merchant on the golden sand beach.'

The woman of the horse merchant on the golden sand beach, the master craftsman utters a word at the opportune moment. He laughs at himself for shooting an arrow through the shadow of the red sun, who says that chopping water leaves no trace? (Zhengjue Yi)

Meeting, everyone says they are returning to the mountains, but I have never seen a single person under the trees. Turning back to face south and look at the Big Dipper, the golden rooster crows early, announcing the fifth watch of spring. (Fushan Yuan)

What year?

嫁事馬家郎。鳳枕同歡碧玉床。回首畫橋離別苦。落花流水淚千行。(張無盡)

十分美麗誰家女。百倍聰明是馬郎。堪笑金沙灘畔約。始終姻婭不成雙。(或庵體)

風穴因僧問。九夏賞勞請師言薦。師曰。出袖拂開龍洞雨。泛杯波涌缽囊華。

昭覺勤云。風穴用得當陽事。不妨風流儒雅。要且祇道得途中句。或有問道林。九夏賞勞請師言薦。向道四絕堂邊騰瑞氣。三湘江畔奪高標。

風穴因僧問如何是佛。師曰如何不是佛。曰學人未曉乞師再指。師曰。家住海門東。扶桑最先照。

法林音云。射穿楊箭。風穴不無好手。若是和光同塵。猶較三步。

眉間一道白毫光。歷劫知將甚處藏。永夜寥寥天未曉。更須斫額望扶桑。(保寧勇)

截鐵之言貴直當。回頭何止隔扶桑。最憐宣德門前過。更去從人覓汴梁。(祖庵銳)

風穴到黃龍。龍曰。石角穿雲路垂條。意若何。師曰。紅霞籠玉像。擁嶂照川原。曰恁么則相隨去也。師曰和尚低聲。

無價明珠暗處懸。夜深將把木人穿。誰知卻被泥牛見。吞入紅霞碧浪淵。(投子青)

風穴因真園頭同念法華問訊次。師問。真如何是。世尊不說說。迦葉不聞聞。真曰。鵓鳩樹上啼。意在麻畬里。師曰。你作許多癡

【現代漢語翻譯】 現代漢語譯本：

嫁給馬家的郎君，在裝飾華麗的床上享受著彼此的愛意。回首往事，離別畫橋的痛苦涌上心頭，如同落花流水般淚流滿面。（張無盡） 十分美麗的是哪家的女子？百倍聰明的是馬家的郎君。可笑的是金沙灘畔的約定，最終姻緣始終未能成雙。（或庵體） 風穴（Fengxue，禪師名）因有僧人請教：『九夏賞勞，請老師推薦。』風穴禪師說：『從袖中拂開龍洞的雨，在杯中泛起缽囊山的華彩。』 昭覺勤（Zhaojue Qin，禪師名）說：風穴（Fengxue）用得是當陽（Dangyang，地名）的事，不妨風流儒雅。但說的只是途中的句子。或者有人問道林（Daolin，人名）：『九夏賞勞，請老師推薦。』可以回答說：『四絕堂邊騰起祥瑞之氣，三湘江畔奪取高高的標桿。』 風穴（Fengxue）因有僧人問：『如何是佛？』風穴禪師說：『如何不是佛？』僧人說：『學人還不明白，請老師再次指點。』風穴禪師說：『家住在海門（Haimen，地名）東，扶桑（Fusang，神話中的樹木，也指代東方）最早照耀。』 法林音（Falin Yin，禪師名）說：射穿楊柳的箭，風穴（Fengxue）並非沒有好手。如果是和光同塵，還差了三步。 眉間一道白毫光，經歷了無數劫難，知道要藏在什麼地方。漫漫長夜，天還沒有亮，更需要敲擊額頭，遙望扶桑（Fusang）。（保寧勇） 截斷鋼鐵的言語貴在直截了當，回頭看，何止隔著一個扶桑（Fusang）。最可憐的是經過宣德門前，還要去向人尋找汴梁（Bianliang，地名）。（祖庵銳） 風穴（Fengxue）來到黃龍（Huanglong，地名）。黃龍禪師說：『石角穿云，路途垂下，意圖如何？』風穴禪師說：『紅霞籠罩著玉像，群山環繞，照耀著川原。』黃龍禪師說：『既然這樣，那就一起去吧。』風穴禪師說：『和尚請低聲。』 無價的明珠在黑暗中懸掛，深夜想要用木人來穿透它。誰知道卻被泥牛看見，吞入紅霞碧浪的深淵。（投子青） 風穴（Fengxue）因為真園頭一同唸誦《法華經》后問訊。風穴禪師問真園頭：『什麼是世尊不說說，迦葉（Jiaye，人名，佛陀弟子）不聞聞？』真園頭說：『鵓鳩在樹上啼叫，意在麻田里。』風穴禪師說：『你做了許多癡事。』

【English Translation】 English version:

Marrying the Ma family's son, enjoying each other's love on the ornate bed. Looking back, the pain of parting at the painted bridge surges, tears flowing like fallen flowers and flowing water. (Zhang Wujin) Whose daughter is so beautiful? The Ma family's son is a hundred times more intelligent. It's laughable that the agreement by the Jinsha beach ultimately failed to result in a marriage. (Or An style) Fengxue (Fengxue, name of a Chan master) was asked by a monk: 'For the summer retreat, please recommend a teacher.' Fengxue Chan master said: 'From the sleeve, brush away the rain of Dragon Cave, in the cup, ripples the splendor of Bonalan Mountain.' Zhaojue Qin (Zhaojue Qin, name of a Chan master) said: Fengxue (Fengxue) uses the affairs of Dangyang (Dangyang, place name), which is quite romantic and refined. But he only speaks of sentences along the way. Or someone asks Daolin (Daolin, person's name): 'For the summer retreat, please recommend a teacher.' You can answer: 'Auspicious energy rises from the side of the Four Wonders Hall, and high standards are seized on the banks of the Three Xiang Rivers.' Fengxue (Fengxue) was asked by a monk: 'What is Buddha?' Fengxue Chan master said: 'What is not Buddha?' The monk said: 'The student does not understand, please point out again.' Fengxue Chan master said: 'The home is located east of Haimen (Haimen, place name), Fusang (Fusang, mythical tree, also refers to the East) shines first.' Falin Yin (Falin Yin, name of a Chan master) said: Shooting through the willow arrow, Fengxue (Fengxue) is not without a good hand. If it is harmonizing with the dust, it is still three steps short. A ray of white hair light between the eyebrows, after countless kalpas, knows where to hide. In the long night, the sky is not yet dawn, it is even more necessary to knock on the forehead and look at Fusang (Fusang). (Baoning Yong) The words that cut off iron are valuable in being straightforward, looking back, it is more than just a Fusang (Fusang) away. The most pitiful thing is passing through Xuande Gate, and still going to people to find Bianliang (Bianliang, place name). (Zu'an Rui) Fengxue (Fengxue) came to Huanglong (Huanglong, place name). Huanglong Chan master said: 'The stone corner pierces the clouds, the road hangs down, what is the intention?' Fengxue Chan master said: 'The red clouds cover the jade statue, the mountains surround, illuminating the Chuan Yuan.' Huanglong Chan master said: 'Since this is the case, let's go together.' Fengxue Chan master said: 'Please lower your voice, monk.' A priceless pearl hangs in the dark, wanting to penetrate it with a wooden man in the deep night. Who knows but it was seen by a mud cow, swallowed into the abyss of red clouds and blue waves. (Touzi Qing) Fengxue (Fengxue) asked Zhen Yuantou after reciting the Lotus Sutra together. Fengxue Chan master asked Zhen Yuantou: 'What is the World Honored One not speaking, and Kashyapa (Jiaye, person's name, Buddha's disciple) not hearing?' Zhen Yuantou said: 'The turtledove crows on the tree, the intention is in the hemp field.' Fengxue Chan master said: 'You have done many foolish things.'

福作么。何不體究言句。乃問念法華。你作么生。唸曰。動容揚古路。不墮悄然機。師卻顧真曰。你何不看念法華下語。

高峰妙云。山僧昔年侍立先師次。亦嘗被問此話。擬下語間。遂遭一頓熱棒打出。直得三日忍痛不已。大眾端要見二老優劣。但將妙上座吃棒處看。

風穴因僧問如何是道。師曰五鳳樓前。曰如何是道中人。師曰問取城隍使。

投子青雲。然指道由人行之在己。問窮決悟。答以提宗。不是當人。徒勞進步。何故。蓋向上一路千聖不游。擬議之間長途萬里。是以龍樓迎瑞紫。殿籠煙苔砌。深闈燭香人靜。正當恁么時。許人喘氣么。若喘息之間。長途萬里。復頌。

深宮禁殿隔重圍。簾靜檐楹紫氣垂。苔地不通朝請近。家人指路莫遲疑。

風穴因僧問如何是學人自己。師曰是汝自己。僧禮拜。師便打。

天寶樞云。是汝自己。以水澆水。劈脊便棒。徹骨徹髓。

風穴因僧問。塵鹿成群。如何射得麈中主。師曰。釣船載到瀟湘岸。氣咽無聊問白鷗。

禁殿重闈視聽危。側思偏立絳綸垂。漢鄉云斷汀洲迥。嶺暮猿啼孤月隨。(投子青)

帝遠天高罵至尊。偶逢國士降絲綸。詔宣率土歸皇化。羽族銜蘆過雁門。(爾密澓)

風穴因僧問。古曲

【現代漢語翻譯】 現代漢語譯本：

『福』是什麼？為什麼不去體悟言句的深意，卻來問唸誦《法華經》？你打算怎麼念？（僧人）回答說：『動容揚古路，不墮悄然機。』（意思是：舉止言談要弘揚古佛之道，不落入沉寂死板的窠臼。）師父卻回頭對真說：『你為什麼不看看唸誦《法華經》的人是如何措辭的？』 高峰妙云（人名）。山僧我過去侍奉先師的時候，也曾被問過這句話。正要回答的時候，就被狠狠地打了一頓，趕了出去，痛得三天都緩不過勁來。各位如果想知道兩位老人的高下，就看看妙上座（人名）捱打的地方吧。 風穴（地名）因為僧人問：『什麼是道？』師父說：『五鳳樓前。』（地名）僧人問：『什麼是得道之人？』師父說：『去問城隍使。』 投子青雲（人名）。點明了道是由人走出來的，關鍵在於自己。問到窮盡處才能徹底領悟。回答要提綱挈領。如果不是當事人，徒勞前進。為什麼呢？因為向上一路，千聖不游。稍加思索，就相隔萬里。所以說，龍樓迎接祥瑞，紫殿籠罩煙霧，臺階上長滿青苔。深深的宮闈里，燭光搖曳，一片寂靜。正在這個時候，允許人喘氣嗎？如果稍有喘息，就相隔萬里。又作頌： 深宮禁殿隔重圍，簾靜檐楹紫氣垂。苔地不通朝請近，家人指路莫遲疑。 風穴（地名）因為僧人問：『什麼是學人自己？』師父說：『就是你。』僧人禮拜。師父就打。 天寶樞（人名）說：『就是你。』如同用水澆水，劈頭蓋臉就是一棒，徹骨徹髓。 風穴（地名）因為僧人問：『塵鹿成群，如何射得麈中主？』師父說：『釣船載到瀟湘岸，氣咽無聊問白鷗。』 禁殿重闈視聽危，側思偏立絳綸垂。漢鄉云斷汀洲迥，嶺暮猿啼孤月隨。（投子青） 帝遠天高罵至尊，偶逢國士降絲綸。詔宣率土歸皇化，羽族銜蘆過雁門。（爾密澓） 風穴（地名）因為僧人問：『古曲』

【English Translation】 English version:

What is 『blessing』? Why not investigate the meaning of the words, but instead ask about reciting the Lotus Sutra (Fahua Jing)? How do you intend to recite it? The monk replied: 『Moving in demeanor, it promotes the ancient path, not falling into quiet stagnation.』 (Meaning: Conduct and speech should promote the ancient path of the Buddhas, not falling into a state of silence and rigidity.) The master turned to Zhen (name) and said: 『Why don't you see how the reciter of the Lotus Sutra phrases it?』 Gaofeng Miaoyun (name). When I, this mountain monk, was attending the late master, I was once asked this question. As I was about to answer, I was severely beaten and driven out, and the pain lasted for three days. If you want to see the superiority of the two elders, look at where Venerable Miao (name) was beaten. Fengxue (place name) because a monk asked: 『What is the Dao?』 The master said: 『In front of the Five Phoenix Tower.』 (place name) The monk asked: 『What is a person of the Dao?』 The master said: 『Ask the City God.』 Touzi Qingyun (name). He pointed out that the Dao is walked by people, and the key lies within oneself. Only by asking to the end can one achieve complete enlightenment. The answer should be concise and to the point. If it is not the person concerned, it is futile to move forward. Why? Because on the upward path, a thousand sages do not travel. A little thought is separated by ten thousand miles. Therefore, the dragon tower welcomes auspiciousness, the purple palace is shrouded in smoke, and the steps are covered with moss. In the deep palace, the candlelight flickers, and all is silent. At this moment, is it permissible to breathe? If there is a slight breath, it is separated by ten thousand miles. He also composed a verse: Deep palace forbidden halls, surrounded by layers, the curtains are quiet, the eaves hang with purple energy. The mossy ground does not allow close court audiences, family members point the way, do not hesitate. Fengxue (place name) because a monk asked: 『What is the student's own self?』 The master said: 『It is you.』 The monk bowed. The master then struck. Tianbao Shu (name) said: 『It is you.』 Like pouring water on water, a stick is struck head-on, penetrating bone and marrow. Fengxue (place name) because a monk asked: 『The dust deer form herds, how to shoot the master among the deer?』 The master said: 『The fishing boat carries to the shore of the Xiang River, breathless and bored, ask the white gulls.』 Forbidden palace, heavy curtains, sight and hearing are dangerous, leaning to think, the crimson cord hangs down. The Han land clouds are cut off, the sandbar is distant, the mountain dusk apes cry, the lonely moon follows. (Touzi Qing) The emperor is far away, the sky is high, cursing the supreme, occasionally meeting a national scholar descending silk threads. The edict declares that the whole land returns to imperial transformation, the feathered tribe holds reeds, passing the Yan Gate. (Ermi Fu) Fengxue (place name) because a monk asked: 『Ancient tune』

無音韻如何和得齊。師曰。木雞啼子夜。芻狗吠天明。

徑山杲云。恁么答話。做臨濟兒孫未得在。今日或有問徑山。古曲無音韻如何和得齊。祇向它道。木雞啼子夜芻狗吠天明。　南堂欲云。先行不到。末後太過。要見條理始終。須是金聲玉振。　磬山修云。妙喜老人亦未做得風穴兒孫在。有人問磬山。古曲無音韻如何和得齊。祇向它道。天明芻犬吠。子夜木雞啼。

古巖月色鎖重云。枯木迎芳晚帶春。昨夜星河隔南鬥。金烏隨鳳過天輪。(投子青)

明暗雙雙殺活機。碧油風冷絕高低。霜前古調千峰曉。月裡嫦娥帶露迷。不是知音徒側耳。謾聽黃鳥落溪西。(伴我侶)

梅花六月吐清香。三九天中柳絮狂。若解無中能唱出。方知元不在宮商。(浹水洽)

風穴因僧問如何是學人親切處。師曰。須彌南畔齊打鼓。賀蘭山前筑皮毬。

親切曾伸問老翁。東山歌唱北山吟。弄潮須是吳江客。別語還他漢地人。(投子青)

風穴在郢州李使君衙內升座。乃曰。祖師心印狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是不印即是。還有人道得么。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙陂。佇思。師喝曰長老何不進

【現代漢語翻譯】 現代漢語譯本： 『無音韻如何和得齊？』（沒有音律的古曲如何能夠和諧一致？） 師父說：『木雞啼子夜，芻狗吠天明。』（木頭做的雞在半夜啼叫，草扎的狗在天亮時吠叫。）

徑山杲（Jingshan Gao）說：『這樣回答問題，還不能算是臨濟（Linji）的子孫。』今天如果有人問徑山，『古曲無音韻如何和得齊？』就直接告訴他：『木雞啼子夜，芻狗吠天明。』

南堂欲（Nantang Yu）說：『先行一步不到位，最後一步又太過。』想要明白其中的條理始終，必須是金聲玉振（jin sheng yu zhen，比喻音韻和諧，文辭優美）。

磬山修（Qingshan Xiu）說：『妙喜老人（Miaoxi Laoren）也還不能算是風穴（Fengxue）的子孫。』如果有人問磬山，『古曲無音韻如何和得齊？』就直接告訴他：『天明芻犬吠，子夜木雞啼。』

古巖（Guyan）的月色被重重雲層鎖住，枯木迎接春天的到來，顯得有些遲緩。昨夜星河與南斗星（Nandou Xing）遙遙相隔，太陽（金烏）隨著鳳凰飛過天空的輪盤。

明與暗，是雙重的殺活之機。清冷的碧油風，沒有高低之分。霜降前的古老曲調，響徹千峰，月亮里的嫦娥，帶著露水，顯得迷離。不是知音的人，只是側耳傾聽，白白地聽著黃鳥落在溪水西邊。

六月梅花吐露清香，三九寒天柳絮飛揚。如果能夠理解從無中唱出，才知道原本就不在於宮商（gong shang，中國古代音樂的音階）。

風穴（Fengxue）因為有僧人問：『如何是學人親切處？』（什麼是學人最親切的地方？）師父說：『須彌山（Xumi Shan）南邊一起打鼓，賀蘭山（Helan Shan）前筑皮球。』

親切之處曾經向老翁詢問，東山（Dongshan）歌唱，北山（Beishan）吟誦。弄潮必須是吳江（Wujiang）的客人，特別的言語還是漢地的人。

風穴（Fengxue）在郢州（Yingzhou）李使君（Li Shijun）衙內升座。於是說：『祖師心印（Zushi Xinyin）的形狀就像鐵牛的機關，去就印住，住就印破。』如果不去不住，印就是不印，不印就是印，還有人能說得出來嗎？當時有盧陂（Lupi）長老出來問：『學人有鐵牛之機，請師父不要搭印。』師父說：『慣於釣取鯨魚，使巨浸澄清，卻嘆息青蛙只能在泥沙中行走。』陂（bei）長老停下來思考。師父喝道：『長老為何不前進？』

【English Translation】 English version: 『How can a tune without rhythm be harmonized?』 The master said, 『A wooden rooster crows at midnight, a straw dog barks at dawn.』

Jingshan Gao said, 『Answering like this, you still can't be considered a descendant of Linji.』 If someone asks Jingshan today, 『How can a tune without rhythm be harmonized?』 Just tell them directly: 『A wooden rooster crows at midnight, a straw dog barks at dawn.』

Nantang Yu said, 『Taking the first step is not enough, and the last step is too much.』 If you want to understand the logic from beginning to end, it must be like 『golden sound and jade vibration』 (jin sheng yu zhen, a metaphor for harmonious sounds and beautiful words).

Qingshan Xiu said, 『Even Old Man Miaoxi can't be considered a descendant of Fengxue.』 If someone asks Qingshan, 『How can a tune without rhythm be harmonized?』 Just tell them directly: 『At dawn, straw dogs bark; at midnight, wooden roosters crow.』

The moonlight at Guyan is locked by heavy clouds, and the withered trees welcome the arrival of spring, appearing somewhat late. Last night, the Milky Way was far apart from the Nandou Star (Southern Dipper), and the sun (golden crow) followed the phoenix across the wheel of the sky.

Light and darkness are the dual mechanisms of killing and giving life. The cool green oil wind has no high or low. The ancient tune before the frost resounds through a thousand peaks, and Chang'e (the moon goddess) in the moon is misty with dew. Those who are not kindred spirits only listen attentively, vainly hearing the orioles falling west of the stream.

Plum blossoms emit fragrance in June, and willow catkins fly wildly in the cold of the third and ninth days. If you can understand singing from nothing, you will know that it is not originally in the musical scales (gong shang, the pentatonic scale in ancient Chinese music).

Fengxue asked a monk, 『What is the most intimate place for a learner?』 The master said, 『Beat drums together south of Mount Sumeru (Xumi Shan), and build a leather ball in front of Mount Helan (Helan Shan).』

The intimate place was once asked of the old man, Dongshan sings, and Beishan chants. Surfing the tide must be a guest from Wujiang, and special words still belong to the people of Han.

Fengxue ascended the seat in the yamen of Li Shijun in Yingzhou. Then he said, 『The ancestral teacher's mind seal (Zushi Xinyin) is shaped like the mechanism of an iron ox. Going means sealing, and staying means breaking the seal.』 If you neither go nor stay, is sealing not sealing, or is not sealing sealing? Is there anyone who can say it?』 At that time, the elder of Lupi came out and asked, 『The learner has the mechanism of an iron ox, please master do not apply the seal.』 The master said, 『Accustomed to fishing for whales and clearing the giant immersion, but lamenting that frogs can only walk in the mud and sand.』 Elder Bei paused to think. The master shouted, 『Why doesn't the elder advance?』

語。陂擬議。師便打一拂子曰。還記得話頭么。試舉看。陂擬開口。師又打一拂子。牧主曰信知佛法與王法一般。師曰見甚麼道理。牧曰當斷不斷反招其亂。師便下座。

昭覺勤云。風穴擐三玄戈甲。施四種賓主。明立信旗密排陣敵。及至盧陂才跨鐵牛。劃時擒下。遂令牧主知歸。所謂龍驤虎驟鳳翥鸞翔。雖然如是。崇寧待伊道有鐵牛之機。劈脊便棒。何故。殺人刀活人劍。　報恩秀云。風穴道太守見個什麼道理。者里便好與盧陂雪屈。　天寧琦云。擊石火閃電光。構得構不得未免喪身失命。風穴壁立千仞。坐斷盧陂舌頭。盧陂若是個人。未致牧主檢責。才見他道。祖師心印狀似鐵牛之機。呵呵大笑。他若擬議。拍一拍便行。無端請師不搭印。倚他門戶傍他墻。剛被時人喚作郎。如今有人與風穴作主。我要問他。心印在什麼處。　磬山修云。決戰者不顧其首。盧陂也是一員猛將。敢來奪令攙旗。怎奈風穴陣勢排定。教你無門可入無路可出。自非披三玄戈甲七事隨身者。孰能如是。雖然。當時不得牧主。爭生收煞。　博山來云。風穴泥印子在手。印住也得印破也得。盧陂不搭印。正是鐵牛機。可惜干爆爆地。若帶些水頭。管取他泥印子爛去。　平陽忞云。風穴據令。牧主知歸。可謂龍驤虎驟鳳翥鸞翔。旦暮一時。

【現代漢語翻譯】 現代漢語譯本： 盧陂（Luobei，人名）想要議論。風穴（Fengxue，禪師名號）便打了一下拂塵說：『還記得剛才的話頭嗎？試著說出來看看。』盧陂剛要開口，風穴又打了一下拂塵。牧主（muzhu，地方長官）說：『我相信佛法與王法是一樣的。』風穴說：『你看到了什麼道理？』牧主說：『當斷不斷，反受其亂。』風穴便下座了。

昭覺勤（Zhaojue Qin，禪師名號）說：風穴披掛著三玄的戈甲，施展四種賓主，明明白白地樹立信旗，嚴密地排列陣勢，準備迎敵。等到盧陂剛跨上鐵牛，立刻就被擒下了。於是讓牧主知道了歸順。這就是所謂的龍驤虎驟，鳳翥鸞翔。雖然是這樣，崇寧（Chongning，年號）如果等到他說出有鐵牛之機，就劈頭一棒。為什麼呢？殺人刀，活人劍。

報恩秀（Baoen Xiu，禪師名號）說：風穴說太守見到了什麼道理？這裡正好可以為盧陂雪恥。天寧琦（Tianning Qi，禪師名號）說：擊石火，閃電光，想要模仿也模仿不來，免不了喪身失命。風穴壁立千仞，截斷了盧陂的舌頭。盧陂如果是個真正的人物，就不會引來牧主的責問。剛看到他說：『祖師心印狀似鐵牛之機。』就應該呵呵大笑。如果他想要議論，就拍他一下然後走開。無端地請禪師來卻不相應，依靠他的門戶，傍著他的墻。剛被世人叫做郎。如今有人要為風穴作主，我要問他，心印在什麼地方？

磬山修（Qingshan Xiu，禪師名號）說：決戰的人不顧自己的頭顱。盧陂也是一員猛將，敢來奪取令牌，搶奪旗幟。怎奈風穴陣勢已經排定，讓你無門可入，無路可出。如果不是披著三玄的戈甲，七事隨身的人，誰能做到這樣？雖然如此，當時如果沒有牧主，爭鬥如何收場？

博山來（Boshan Lai，禪師名號）說：風穴泥印子在手，印住也可以，印破也可以。盧陂不相應，正是鐵牛之機。可惜乾巴巴的。如果帶些水頭，一定能讓他泥印子爛掉。平陽忞（Pingyang Min，禪師名號）說：風穴佔據了主動，牧主知道了歸順。可以說是龍驤虎驟，鳳翥鸞翔，旦暮一時。

【English Translation】 English version: Luobei (a person's name) intended to discuss. Fengxue (a Chan master's title) then struck with a whisk and said, 'Do you still remember the topic we were discussing? Try to bring it up.' As Luobei was about to speak, Fengxue struck again with the whisk. The Prefect (muzhu, a local official) said, 'I believe the Buddha-dharma is the same as the king's law.' Fengxue said, 'What principle did you see?' The Prefect said, 'Hesitation in making a decision leads to chaos.' Fengxue then descended from his seat.

Zhaojue Qin (a Chan master's title) said: Fengxue donned the armor of the Three Mysteries, employed the Four Kinds of Host and Guest, clearly established the banner of faith, and meticulously arranged the battle formation to prepare for the enemy. As soon as Luobei mounted the iron ox, he was immediately captured. Thus, the Prefect knew to submit. This is what is called the dragon soaring and the tiger leaping, the phoenix dancing and the luan flying. Although it is so, Chongning (an era name) would strike him with a stick if he waited for him to say that there was a mechanism of an iron ox. Why? The sword that kills and the sword that gives life.

Baoen Xiu (a Chan master's title) said: Fengxue said, 'What principle did the Prefect see?' This is a good place to redress Luobei's grievances. Tianning Qi (a Chan master's title) said: Striking a stone produces sparks, lightning flashes; trying to imitate it is impossible, and one cannot avoid losing one's life. Fengxue stood like a towering cliff, cutting off Luobei's tongue. If Luobei were a true person, he would not have attracted the Prefect's questioning. As soon as he saw him say, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox,' he should have laughed heartily. If he wanted to discuss, he should have patted him and left. To invite a master without responding, relying on his gate and leaning against his wall, is to be called 'Lang' by the world. Now, if someone wants to take charge for Fengxue, I would ask him, where is the mind-seal?

Qingshan Xiu (a Chan master's title) said: A person in a decisive battle does not care about his head. Luobei was also a brave general, daring to seize the token and snatch the flag. But Fengxue's battle formation was already set, leaving you with no way in and no way out. If not for someone wearing the armor of the Three Mysteries and carrying the seven essentials, who could do this? Even so, if there had been no Prefect at that time, how would the struggle have ended?

Boshan Lai (a Chan master's title) said: Fengxue has the mud seal in his hand, he can seal it or break it. Luobei does not respond, which is precisely the mechanism of the iron ox. It's a pity it's so dry. If it had some moisture, it would surely rot his mud seal. Pingyang Min (a Chan master's title) said: Fengxue took the initiative, and the Prefect knew to submit. It can be said to be the dragon soaring and the tiger leaping, the phoenix dancing and the luan flying, all in a moment.

千秋或遇。祇如盧陂落節過在什麼處。　大覺升云。風穴正令全行。盧陂退身賣陣。總讓牧主一籌。何故。伯牙縱有高山調。不遇知音也是閑。

擒得盧陂跨鐵牛。三玄戈甲未輕酬。楚王城畔朝宗水。喝下曾令卻倒流。(翠峰顯)

鋒頭壁立鐵牛機。十字縱橫寶劍揮。一陣賊軍俱粉碎。凱歌齊和太平歸。(保寧勇)

列聖風規。初不放過。擬跨鐵牛。驀頭印破。盧陂當斷卻沉吟。電轉星飛被活擒。喝下機鋒如霹靂。三玄戈甲振叢林。(圓悟勤)

鐵牛之機。印住印破。透出毗盧頂𩕳行。卻來化佛舌頭坐。風穴當衡。盧陂負墮。棒頭喝下。電光石火。歷歷分明珠在盤。眨起眉毛還蹉過。(天童覺)

亙天紅𦦨。石爍金流。近者遠者。總教焦頭。不禁天風更作處。傷殘耐見遍滄洲。(顯聖澄)

風穴上堂。若立一塵。家國興盛野老顰蹙。不立一塵。家國喪亡野老安怗。於此明得。阇黎無分全是老僧。於此不明。老僧卻是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。右邊一拍曰者里是。欲識老僧么。左邊一拍曰者里是。

雲門偃云。者里即易。那裡即難。　瑯玡覺云。杓卜聽虛聲。　白雲端云。立即是不立即是。良久云。心不負人。面無慚色。拍禪床一

【現代漢語翻譯】 現代漢語譯本： 千秋萬代或許會遇到這樣的情況。比如盧陂（Lú bēi，人名）落敗的時候，身處何處呢？ 大覺（Dà jué，佛的別稱）升入雲端，風穴（Fēng xué，地名或人名）的正令得以全面推行。盧陂退身賣陣，總是讓牧主（mù zhǔ，指領導者）高出一籌。為什麼呢？即使伯牙（Bó yá，人名，古代善於彈琴者）有《高山》這樣的高妙曲調，遇不到知音也是白費。

擒住了盧陂，跨上鐵牛。三玄（sān xuán，佛教用語，指三重玄關）的戈甲也不輕易酬答。楚王城（Chǔ wáng chéng，地名）邊的朝宗水，一聲喝令下，曾經讓它倒流。（翠峰顯（Cuì fēng xiǎn，人名））

鋒頭壁立，鐵牛之機。十字縱橫，寶劍揮舞。一陣賊軍全部粉碎，凱歌齊唱，天下太平歸來。（保寧勇（Bǎo níng yǒng，人名））

列位聖賢的風範，起初都不放過。想要跨上鐵牛，劈頭蓋臉地印破。盧陂本應當機立斷，卻猶豫不決，像電光星飛一樣被活捉。喝令下的機鋒如霹靂，三玄的戈甲震動叢林。（圓悟勤（Yuán wù qín，人名））

鐵牛的機，印住，印破。透出毗盧（Pí lú，即毗盧遮那佛，佛教宇宙觀中的根本佛）頂𩕳而行，卻又來到化佛（huà fó，佛的化身）的舌頭上坐。風穴當道，盧陂失敗墮落。棒頭喝下，電光石火。歷歷分明，珠在盤中。眨起眉毛，還錯過了。（天童覺（Tiān tóng jué，人名））

亙天紅𦦨（gèn tiān hóng yè，形容火勢蔓延），石頭熔化，金屬流動。近的遠的，都讓他們焦頭爛額。禁不住天風再次吹起，傷殘景象，讓人不忍遍觀滄洲。（顯聖澄（Xiǎn shèng chéng，人名））

風穴上堂說法。如果立一塵不染之念，國家興盛，鄉野老翁卻愁眉不展。如果不立一塵不染之念，國家喪亡，鄉野老翁卻安寧平靜。於此明白，阇黎（shé lí，梵語Śrāmaṇera的音譯，意為沙彌，指佛教中出家未滿20歲的男子）沒有份，全是老僧（lǎo sēng，指有經驗的僧人）的。於此不明白，老僧卻成了阇黎。阇黎與老僧，既能領悟天下人，也能矇蔽天下人。想要認識阇黎嗎？右邊一拍說：『這裡是』。想要認識老僧嗎？左邊一拍說：『這裡是』。

雲門偃（Yún mén yǎn，人名）說：『這裡』容易，『那裡』難。瑯玡覺（Láng yá jué，人名）說：『杓卜（sháo bǔ，占卜用具）聽到的只是虛聲』。白雲端（Bái yún duān，人名）說：『立即是，還是不立即是？』良久說：『心不負人，面無慚色。』拍了一下禪床。

【English Translation】 English version: A thousand autumns might encounter such a situation. For example, when Lubei (Lú bēi, a personal name) is defeated, where is he? The Greatly Enlightened One (Dà jué, another name for the Buddha) ascends into the clouds, and Fengxue's (Fēng xué, a place name or personal name) correct decrees are fully implemented. Lubei retreats and sells his formation, always letting the shepherd (mù zhǔ, referring to the leader) be one step ahead. Why? Even if Boya (Bó yá, a personal name, an ancient master of the qin) has a sublime tune like 'High Mountains', it is wasted if he does not meet a kindred spirit.

Having captured Lubei, he rides the iron ox. The armor of the Three Mysteries (sān xuán, a Buddhist term referring to the three mysterious gates) is not easily rewarded. The Chaozong River (Cháo zōng shuǐ, a river name) beside Chu Wang City (Chǔ wáng chéng, a place name), with a shout, once made it flow backward. (Cuifeng Xian (Cuì fēng xiǎn, a personal name))

The tip of the spear stands like a wall, the mechanism of the iron ox. The precious sword is wielded in a crosswise and vertical manner. A wave of rebel soldiers is completely crushed, and triumphant songs are sung in unison, and peace returns to the world. (Baoning Yong (Bǎo níng yǒng, a personal name))

The demeanor of the venerable sages is not initially overlooked. Wanting to ride the iron ox, it is broken head-on. Lubei should have made a decisive decision, but hesitated, and was captured alive like lightning and shooting stars. The mechanism under the shout is like thunder, and the armor of the Three Mysteries shakes the jungle. (Yuanwu Qin (Yuán wù qín, a personal name))

The mechanism of the iron ox, sealed, broken. It goes through the crown of Vairocana (Pí lú, i.e., Vairocana Buddha, the fundamental Buddha in the Buddhist cosmology), but then comes to sit on the tongue of the manifested Buddha (huà fó, the manifestation of the Buddha). Fengxue is in charge, Lubei fails and falls. The shout from the staff, lightning and flint. Clearly and distinctly, the pearl is in the plate. Blink your eyebrows, and you still miss it. (Tiantong Jue (Tiān tóng jué, a personal name))

The red flames cover the sky (gèn tiān hóng yè, describing the spread of fire), stones melt, and metal flows. Those near and far are all scorched. Unable to withstand the heavenly wind blowing again, the scene of devastation is unbearable to see throughout Cangzhou. (Xiansheng Cheng (Xiǎn shèng chéng, a personal name))

Fengxue ascends the hall to preach. If one establishes a thought of being unstained by dust, the country prospers, but the old man in the countryside frowns. If one does not establish a thought of being unstained by dust, the country perishes, but the old man in the countryside is peaceful and quiet. If you understand this, the Śrāmaṇera (shé lí, transliteration of the Sanskrit word Śrāmaṇera, meaning novice monk, referring to a Buddhist man who has left home but is under 20 years old) has no share, it is all the old monk's (lǎo sēng, referring to an experienced monk). If you do not understand this, the old monk becomes the Śrāmaṇera. The Śrāmaṇera and the old monk can both enlighten the people of the world and blind the people of the world. Do you want to know the Śrāmaṇera? A clap on the right side says: 'This is it'. Do you want to know the old monk? A clap on the left side says: 'This is it'.

Yunmen Yan (Yún mén yǎn, a personal name) said: ''Here' is easy, 'there' is difficult.' Langya Jue (Láng yá jué, a personal name) said: 'The divination spoon (sháo bǔ, a divination tool) only hears empty sounds.' Baiyun Duan (Bái yún duān, a personal name) said: 'Is it immediately, or is it not immediately?' After a long time, he said: 'The heart does not betray people, and the face has no shame.' He slapped the meditation bed.

下。　五祖演舉了云。太平即不然。若立一塵。法堂前草深一丈。不立一塵。錦上鋪花。何也。不見道九九八十一。窮漢受罪畢。才擬展腳眠。蚊蟲獦蚤出。　天童華云。大小風穴不會轉身句。　靈隱岳雲。大小風穴酢氣猶在。　報恩秀云。雲門矢上加尖。瑯玡腦後拔楔。此亦一塵廢立家國興亡也。其實中心樹子何曾少動。　烏石道云。風穴大似個賣卜漢。未拋卦錢時。吉兇禍福盡在自身。擲下卦錢。禍福吉兇盡在他人分上。且道他以手左邊拍一拍。右邊拍一拍。意作么生。

野老從教不展眉。且圖家國立雄基。謀臣猛將今何在。萬里清風獨自知。(翠峰顯)

立國仍教野老欣。威行閫外不揚塵。縱橫莫測文兼武。宇宙茫茫有幾人。(白雲端)

皤然渭水起垂綸。何似首陽清餓人。祇在一塵分變態。高名勛業兩難泯。(天童覺二)

幾許歡心幾許愁。好看野老兩眉頭。家邦平怗清如鏡。水瘦山空一㨾秋。

且看雙放更雙收。有底歡聲有底愁。一切聖賢如電拂。大千沙界海中漚。(雪巖欽)

家國分明得自由。盛衰全在一塵收。將軍戰馬眠方熟。野草從教滿地愁。(竹屋簡)

門戶江山費討量。一塵空自較興亡。何如青嶂茅庵底。白晝松風入夢香。(位中符)

兩岸

【現代漢語翻譯】 現代漢語譯本： 五祖演禪師舉例說：『太平時期就不是這樣。如果立起一塵，法堂前的草就會長深一丈。如果不立一塵，就像錦上添花。』這是為什麼呢？沒聽過『九九八十一，窮漢受罪完畢』嗎？剛想伸腳睡覺，蚊蟲跳蚤就出來了。天童華禪師說：『大小風穴都不會轉身的句子。』靈隱岳禪師說：『大小風穴的醋味還在。』報恩秀禪師說：『雲門禪師是矢上加尖，瑯玡禪師是腦後拔楔。』這也是一塵的廢立關係到家國興亡。其實中心樹子（比喻堅定不移的根本）何曾少動？烏石道禪師說：『風穴禪師很像個賣卜的人，沒拋卦錢時，吉兇禍福都在自身。擲下卦錢，禍福吉兇都在他人身上了。』那麼他用手左邊拍一拍，右邊拍一拍，意圖是什麼呢？ 『野老任憑自己不舒展眉頭，且圖國家建立雄厚的根基。謀臣猛將如今在哪裡？萬里清風獨自知曉。』（翠峰顯禪師） 『建立國家仍然讓野老高興，威嚴施行於邊境之外而不揚起塵土。縱橫莫測，文武兼備。宇宙茫茫，有幾人能做到？』（白雲端禪師） 『在渭水邊皤然垂釣，怎麼比得上首陽山清貧的餓夫？只在一塵之間分出變態，高名勛業難以泯滅。』（天童覺禪師二首） 『幾許歡心幾許愁？好看野老兩眉頭。家邦平定清如鏡，水瘦山空一樣秋。』 『且看雙放更雙收，有什麼歡聲，有什麼愁？一切聖賢如閃電般拂過，大千沙界如同海中的泡沫。』（雪巖欽禪師） 『家國分明得到自由，盛衰全在一塵的收放。將軍戰馬剛入睡，野草任憑長滿大地，令人愁。』（竹屋簡禪師） 『門戶江山費盡心思去討量，一塵空自比較興亡。何如在青嶂茅庵底下，白晝松風吹入夢鄉。』（位中符禪師） 兩岸

【English Translation】 English version: Master Wuzu Yan cited: 'It's not like this in times of peace. If one dust is erected, the grass in front of the Dharma hall will grow a foot deep. If one dust is not erected, it's like adding flowers to brocade.' Why is that? Haven't you heard 'Nine nine eighty-one, the poor man's suffering is over'? Just as he intends to stretch his legs to sleep, mosquitoes and fleas come out. Master Tiantong Hua said: 'Neither Great nor Small Fengxue knows the turning phrase.' Master Lingyin Yue said: 'The vinegar smell of Great and Small Fengxue is still there.' Master Baoen Xiu said: 'Yunmen added sharpness to the arrow, and Langye pulled out the wedge from behind the head.' This is also about how the establishment or abandonment of one dust relates to the rise and fall of the country. In fact, has the central tree (a metaphor for an unwavering foundation) ever moved even a little? Master Wushi Dao said: 'Fengxue is very much like a fortune teller. Before throwing the divination coins, good fortune and bad luck are all within oneself. Once the divination coins are thrown, good fortune and bad luck are all up to others.' So, what is he intending by patting once on the left and once on the right with his hand? 'Let the old peasant not furrow his brow, and strive to establish a strong foundation for the country. Where are the strategists and brave generals now? Only the clear wind of ten thousand miles knows.' (Master Cuifeng Xian) 'Establishing the country still makes the old peasant happy, and the majesty is exercised beyond the borders without raising dust. Unfathomable in both strategy and martial prowess. In the vast universe, how many people can do it?' (Master Baiyun Duan) 'Angling with white hair by the Wei River, how can it compare to the pure and hungry man of Shouyang Mountain? The change of state is distinguished by just one dust, and high reputation and meritorious achievements are difficult to erase.' (Master Tiantong Jue, two poems) 'How much joy, how much sorrow? It's good to see the old peasant's brow. The country is peaceful and clear as a mirror, the water is thin and the mountains are empty, all the same autumn.' 'And see both letting go and gathering in, what joy is there, what sorrow is there? All sages and worthies flash by like lightning, the great thousand worlds are like bubbles in the sea.' (Master Xueyan Qin) 'The country is clearly free, and prosperity and decline depend entirely on the gathering and releasing of one dust. The general's warhorse has just fallen asleep, and the weeds are allowed to fill the ground, causing sorrow.' (Master Zhuwu Jian) 'The gates and mountains cost much effort to discuss, and one dust compares rise and fall in vain. How is it like being under the thatched hut of the green peaks, where the pine breeze enters the dream during the day?' (Master Weizhong Fu) Both sides

芙蕖鬥彩霞。一天風月屬漁家。釣竿收拾雨蓑冷。寂寂秋江滾浪花。(法林音)

風穴參南院。院問近離甚處。師曰南方。曰南方一棒一喝如何商量。師曰作奇特商量。曰我者里不然。師曰未審此間如何商量。曰。棒下無生忍。臨機不見師。師便省。

徑山杲云。風穴當時好大展坐具。禮他三拜。不然。便與掀倒禪床。乃回謂侍者云。你道當時風穴禮拜是。掀倒禪床是。者云草賊大敗。杲云你看者瞎漢亂統。便打。　磬山修云。風穴悟則不無。怎奈落在第二頭。山僧若作南院。待問此間作么生商量。劈脊便棒。管教伊七通八達。

有喝端如探竿草。無師血脈通紅線。當陽不識李將軍。徒學穿楊一枝箭。(南巖勝)

師子教兒返躑方。臨機一著展鋒铓。卻悲混沌再三鑿。野鹿標枝憶古皇。(古南門)

師資合處芥投針。岳未為高海未深。看取作家爐韛在。能消躍冶不祥金。(汝風杲)

風穴因僧問。語默涉離微。如何通不犯。師曰。常憶江南三月里。鷓鴣啼處百花香。

翠峰顯云。曾有人問。我對他道劈腹剜心。又且如何。復云。因風吹火別是一家。傷鱉恕龜必應有主。　溈山秀云。江南佳景誠合如之。千載觀光添人性懆。倘或不爾。來年更有新條在。惱亂春風卒未休。　

【現代漢語翻譯】 現代漢語譯本： 芙蕖鬥彩霞，一天風月屬於漁家。收起釣竿，披著寒冷的蓑衣。寂靜的秋江，翻滾著浪花。（法林音）

風穴（Fengxue，人名）參訪南院（Nanyuan，地名或人名）。南院問：『你最近從哪裡來？』風穴說：『南方。』南院說：『南方一棒一喝，你如何理解？』風穴說：『當作奇特來理解。』南院說：『我這裡不是這樣。』風穴說：『不知您這裡如何理解？』南院說：『棒下無生忍，臨機不見師。』風穴於是領悟。

徑山杲（Jingshan Gao，人名）說：『風穴當時應該大大地展開坐具，向他禮拜三拜。不然，就應該掀翻他的禪床。』於是回頭對侍者說：『你說當時風穴禮拜對呢，還是掀翻禪床對呢？』侍者說：『草賊大敗。』杲說：『你看這些瞎漢胡說八道。』便打了他。磬山修（Qingshan Xiu，人名）說：『風穴的領悟並非沒有道理，只是落在了下乘。如果我作為南院，等他問我這裡如何理解，就劈頭蓋臉一棒，保證打得他七竅通八竅。』

有喝端如探竿草，無師血脈通紅線。當陽不識李將軍，徒學穿楊一枝箭。（南巖勝）

師子教兒返躑方，臨機一著展鋒铓。卻悲混沌再三鑿，野鹿標枝憶古皇。（古南門）

師資合處芥投針，岳未為高海未深。看取作家爐韛在，能消躍冶不祥金。（汝風杲）

風穴因為有僧人問：『言語和沉默都涉及偏離和細微之處，如何才能通達而不違犯？』風穴說：『常常想起江南三月里，鷓鴣啼叫的地方，百花盛開，香氣撲鼻。』

翠峰顯（Cuifeng Xian，人名）說：『曾經有人問我，我對他說劈開肚子挖出心，又該如何？』又說：『因風吹火是另一回事，傷了鱉就寬恕烏龜，必定有其原因。』溈山秀（Weishan Xiu，人名）說：『江南的美景確實應該像這樣，千年觀光增添人性的煩惱。如果不是這樣，來年還有新的枝條生長，擾亂春風，最終也不會停止。』

【English Translation】 English version: Lotus flowers compete with the colorful clouds. A day of wind and moon belongs to the fisherman's home. The fishing rod is put away, and the raincoat feels cold with rain. In the silent autumn river, waves roll. (Falin Yin)

Fengxue (name) visited Nanyuan (place name or name). Nanyuan asked: 'Where have you come from recently?' Fengxue said: 'The South.' Nanyuan said: 'How do you understand the Southern style of one shout and one strike?' Fengxue said: 'Understand it as something unique.' Nanyuan said: 'It's not like that here.' Fengxue said: 'I wonder how you understand it here?' Nanyuan said: 'Beneath the stick, there is no tolerance for birth; when facing the opportunity, one does not see the teacher.' Fengxue then attained enlightenment.

Jingshan Gao (name) said: 'Fengxue should have greatly unfolded his sitting mat at that time and bowed to him three times. If not, he should have overturned his meditation bed.' Then he turned to the attendant and said: 'Do you say that Fengxue's bowing was right at that time, or overturning the meditation bed was right?' The attendant said: 'The grass bandits were utterly defeated.' Gao said: 'Look at these blind men talking nonsense.' Then he hit him. Qingshan Xiu (name) said: 'Fengxue's enlightenment is not without reason, but it falls into the second category. If I were Nanyuan, waiting for him to ask me how to understand it here, I would hit him head-on with a stick, ensuring that he would be thoroughly enlightened.'

'Having a shout is like probing the grass with a pole; without a teacher, the bloodline flows through the red thread. In Dangyang, one does not recognize General Li; one only learns to shoot an arrow through a willow branch.' (Nanyan Sheng)

'The lion teaches its cub to retreat; when facing the opportunity, one move displays the sharp edge. It is sad that chaos is chiseled again and again; the wild deer marks the branches and remembers the ancient emperor.' (Gunanmen)

'Where the teacher and student agree, it's like mustard seed thrown into a needle. Mount Yue is not high, and the sea is not deep. Look at the furnace of the master craftsman; it can melt the leaping and unruly ominous gold.' (Rufeng Gao)

Fengxue, because a monk asked: 'Speech and silence both involve deviation and subtlety; how can one be thorough without violating?' Fengxue said: 'I often remember the third month in Jiangnan, where the partridges sing and hundreds of flowers bloom with fragrance.'

Cuifeng Xian (name) said: 'Someone once asked me, and I told him to split open the belly and dig out the heart, then what?' He also said: 'Blowing fire with the wind is another matter; forgiving the turtle for the sake of the turtle must have its reason.' Weishan Xiu (name) said: 'The beautiful scenery of Jiangnan should indeed be like this, adding to the troubles of human nature for thousands of years of sightseeing. If it is not like this, there will be new branches growing next year, disturbing the spring breeze, and it will not stop in the end.'

鼓山圭云。且道是犯不犯。　南華昺云。風穴入林不動草。入水不動波。眼睛裡倒卓須彌。眉毛里橫安世界。畢竟落在甚處。祇許老胡知。不許老胡會。　云居元云。且喜天下太平。　西禪需舉雪竇語了云。一人如三春和煦。一人如雪上加霜。雖則來機不昧縱奪可觀。其奈未出者僧所問。曾有僧問祥雲。向伊道泥牛吼處千峰秀。木馬嘶時萬木秋。復云。獅子顰呻象王回顧。三十年後和泥合水。莫道見祥雲來。　東林顏舉翠峰語了云。寰中天子敕。塞外將軍令。　天童覺云。露裸裸。圓陀陀。直是無棱縫。且道風穴無棱縫。翠峰無棱縫。還會么。和光惹事。刮篤成家。　天童杰云。風穴老祖將白麵和麩殼糶了。引得後來人。徒向百花深處作道理。成群作隊外邊打之繞。徑山則不然。有問語默涉離微如何通不犯。即向他道。置將一問來。　中峰本云。者僧問處如大浸稽天。無物不在波瀾之內。風穴固是入水不溺。怎奈全身在里許。

鷓鴣啼處百花香。撫掌呵呵笑一場。因憶舊年遊歷處。送人云塢入斜陽。(海印信)

鷓鴣啼處百花鮮。江國從來路坦然。為報途中未歸客。謝家人不在漁船。(寶峰明)

彩雲影里神仙現。手把紅羅扇遮面。急須著眼看仙人。莫看仙人手中扇。(佛鑒勤)

忽爾出門

【現代漢語翻譯】 鼓山圭云：那麼，這是犯還是不犯呢？（指是否違背了某種規則或原則） 南華昺云：風穴（指風穴延沼禪師）進入樹林，草葉不動；進入水中，水波不興。眼睛裡倒立著須彌山（Sumeru，佛教宇宙觀中的聖山），眉毛里橫陳著整個世界。 究竟落在什麼地方呢？只允許老胡（指達摩祖師）知道，不允許老胡領會。（意指只能意會，不能言傳） 云居元云：可喜的是天下太平。（意指一切都很好，沒有問題） 西禪需引用雪竇禪師的話后說：一人如三春的溫暖陽光，一人如雪上加霜。雖然來時的機鋒不昧，縱奪之勢也頗為可觀，但奈何沒有超出提問僧人的問題。曾有僧人問祥雲禪師，祥雲回答他說：『泥牛吼叫的地方，千峰都顯得秀麗；木馬嘶鳴的時候，萬木都變得蕭瑟。』又說：『獅子一皺眉，像王都會回顧。三十年後，和泥合水（指回歸本源）。莫說見到祥雲來了。』 東林顏引用翠峰禪師的話后說：寰中天子的敕令，塞外將軍的命令。（意指權威，不容置疑） 天童覺云：赤裸裸，圓陀陀，簡直沒有棱角縫隙。那麼，風穴的無棱縫，翠峰的無棱縫，你們會了嗎？和光同塵反而惹出事端，勉強湊合只能勉強成家。（意指不要強求，順其自然） 天童杰云：風穴老祖將白麵摻和著麩皮賣了，引得後人，只是在百花深處尋思道理，成群結隊在外邊打轉。徑山（指徑山宗杲禪師）則不然，有人問『語默涉離微，如何通不犯？』（指言語和沉默都涉及到細微的差別，如何才能通達而不違背？）就直接回答他說：『把你的問題放下再說。』 中峰本云：這個僧人提問的地方，如同大水淹沒了天空，沒有什麼不在波浪之中。風穴固然是入水不溺，但怎奈全身都在水裡。（意指雖然有能力，但還是身處困境） 鷓鴣啼叫的地方，百花飄香。拍手呵呵大笑一場。因為想起往年遊歷的地方，送人到云塢，沐浴著夕陽。(海印信) 鷓鴣啼叫的地方，百花盛開而鮮艷。江上的路向來平坦。替我告訴途中尚未歸來的客人，謝家的人不在漁船上。(寶峰明) 彩雲的影子裡面，神仙顯現。手裡拿著紅色的羅扇遮住臉面。趕緊睜大眼睛看仙人，不要只看仙人手中的扇子。(佛鑒勤) 忽然出門

【English Translation】 Gushan Guiyun: Then, is this an offense or not? (Referring to whether it violates a certain rule or principle) Nanhua Bingyun: Fengxue (referring to Chan Master Fengxue Yanzhao) enters the forest, the grass does not move; enters the water, the waves do not rise. Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology) stands upside down in the eyes, and the entire world lies horizontally in the eyebrows. Where exactly does it fall? Only Old Hu (referring to Bodhidharma) is allowed to know, Old Hu is not allowed to comprehend. (Meaning it can only be understood intuitively, not verbally) Yunjuyuan said: It is gratifying that the world is at peace. (Meaning everything is fine, no problem) Xichan Xu quoted Chan Master Xuedou's words and said: One person is like the warm sunshine of the three spring months, and the other is like adding frost to snow. Although the coming opportunity is not ignorant, and the momentum of seizing and taking is quite impressive, it is a pity that it has not exceeded the question of the questioning monk. A monk once asked Chan Master Xiangyun, and Xiangyun replied: 'Where the mud cow roars, a thousand peaks appear beautiful; when the wooden horse neighs, all the trees become desolate.' He also said: 'When the lion frowns, the elephant king will look back. Thirty years later, mixing mud and water (referring to returning to the origin). Don't say you saw Xiangyun coming.' Donglin Yan quoted Chan Master Cuifeng's words and said: The edict of the emperor in the realm, the order of the general outside the Great Wall. (Meaning authority, not to be questioned) Tiantong Jue said: Naked, round, and smooth, there are simply no edges or seams. So, Fengxue's seamlessness, Cuifeng's seamlessness, do you understand? Harmonizing with the world instead causes trouble, and barely piecing things together can only barely make a home. (Meaning don't force it, let it be) Tiantong Jie said: Old Ancestor Fengxue sold white flour mixed with bran, leading later people to only think about principles in the depths of a hundred flowers, and wander around in groups outside. But Jingshan (referring to Chan Master Jingshan Zonggao) is not like this. Someone asked, 'How can one understand and not violate when words and silence involve subtle differences?' He directly replied: 'Put down your question and then speak.' Zhongfeng Ben said: The place where this monk asks questions is like a great flood that has submerged the sky, and nothing is not within the waves. Fengxue is indeed not drowning in the water, but unfortunately, his whole body is in the water. (Meaning although capable, he is still in a difficult situation) Where the partridge cries, hundreds of flowers are fragrant. Clap your hands and laugh heartily. Because I remember the places I traveled in the past, sending people to Yunwu, bathing in the setting sun. (Haiyin Xin) Where the partridge cries, hundreds of flowers bloom and are fresh. The road on the river has always been smooth. Please tell the guests who have not returned on the way, the Xie family is not on the fishing boat. (Baofeng Ming) In the shadow of the colorful clouds, the gods appear. Holding a red silk fan to cover their faces. Quickly open your eyes and look at the immortals, don't just look at the fan in the hands of the immortals. (Fojian Qin) Suddenly go out

先見路。才方下腳便登船。神仙秘訣真堪惜。父子雖親不可傳。(妙喜杲)

風穴因僧問。從上古人印印相契。如何是相契底眼。師曰。輕囂道者知機變。拈卻招魂拭淚巾。

至鑒當軒丑莫逃。一機垂示膽魂消。相逢若是超宗略。便得風流蓋世饒。(漢雷見)

風穴因僧問如何是佛。師曰杖林山下竹筋鞭。

道峰清云。道山控千里馬。發穿楊箭。爭奈勞而無功。

杖林山下竹筋鞭。枝節蕭疏古澗邊。要會宗師開正眼。滿輪午夜照秋天。(海印信)

杖林山下竹筋鞭。水在深溪月在天。良馬不知何處去。阿難依舊世尊前。(真凈文)

杖林山下竹筋鞭。拈出寒巖尚帶煙。扶過斷橋曾得力。而今不直半文錢。(上方益)

汝州穎橋鐵胡安禪師(南院颙嗣)

向火次。因鐘司徒問三界焚燒如何出得。師以香匙撥開火。鐘擬議。師召曰司徒。司徒鐘有省。

高聲撥火召司徒。火𦦨炎天驀面驅。祇向此間能穩坐。任教門外雪盈衢。(冶父川)

三界焚燒要出離。見春來了見春歸。是他不見春來去。日出東方夜落西。(閑極云)

郢州興陽歸靜禪師(西院明嗣)

參西院便問。擬問不問時如何。院便打。師良久。院曰。若喚作棒。眉須墮落。師

【現代漢語翻譯】 現代漢語譯本： 『先見路。才方下腳便登船。神仙秘訣真堪惜。父子雖親不可傳。』(妙喜杲) 意思是：預先看到了道路。剛一下腳就登上了船。神仙的秘訣真是值得珍惜。即使是父子之間，也不能傳授。

『風穴因僧問。從上古人印印相契。如何是相契底眼。師曰。輕囂道者知機變。拈卻招魂拭淚巾。』 意思是：有僧人向風穴禪師提問：『從古至今，古人以印相印，彼此契合。什麼是彼此契合的眼睛？』風穴禪師回答說：『輕浮喧囂的修行人懂得隨機應變，放下招魂幡，擦乾眼淚。』

『至鑒當軒丑莫逃。一機垂示膽魂消。相逢若是超宗略。便得風流蓋世饒。』(漢雷見) 意思是：即使是最精明的鑑別，在真相面前，醜陋也無法遁形。一個機鋒的提示，足以讓人膽戰心驚。如果相逢之人能夠超越宗派的侷限，就能獲得蓋世的風流。

『風穴因僧問如何是佛。師曰杖林山下竹筋鞭。』 意思是：有僧人向風穴禪師提問：『什麼是佛？』風穴禪師回答說：『杖林山下的竹筋鞭。』

『道峰清云。道山控千里馬。發穿楊箭。爭奈勞而無功。』 意思是：道峰清云禪師說：『在道山駕馭千里馬，發射能穿透楊柳的箭，無奈最終還是徒勞無功。』

『杖林山下竹筋鞭。枝節蕭疏古澗邊。要會宗師開正眼。滿輪午夜照秋天。』(海印信) 意思是：杖林山下的竹筋鞭，枝節稀疏地生長在古老的山澗邊。想要領會宗師開啟正眼的奧秘，就像一輪滿月在午夜照亮秋天。

『杖林山下竹筋鞭。水在深溪月在天。良馬不知何處去。阿難依舊世尊前。』(真凈文) 意思是：杖林山下的竹筋鞭，水在深深的溪澗里，月亮懸掛在天上。良馬不知去向何處，阿難（Ānanda）仍然在世尊（Śākyamuni）面前。

『杖林山下竹筋鞭。拈出寒巖尚帶煙。扶過斷橋曾得力。而今不直半文錢。』(上方益) 意思是：杖林山下的竹筋鞭，從寒冷的巖石中拿出，還帶著煙氣。曾經扶著人們走過斷橋，出過力，而現在卻不值半分錢。

『汝州穎橋鐵胡安禪師(南院颙嗣)』 汝州穎橋鐵胡安禪師，是南院颙的弟子。

『向火次。因鐘司徒問三界焚燒如何出得。師以香匙撥開火。鐘擬議。師召曰司徒。司徒鐘有省。』 意思是：在烤火的時候，鐘司徒問：『三界（Trailokya）焚燒，如何才能脫離？』禪師用香匙撥開火。鐘司徒正在猶豫，禪師呼喚說：『司徒！』鐘司徒有所領悟。

『高聲撥火召司徒。火𦦨炎天驀面驅。祇向此間能穩坐。任教門外雪盈衢。』(冶父川) 意思是：高聲撥開火焰呼喚司徒，火焰沖天而來。只有在這裡才能安穩地坐著，任憑門外積滿了雪。

『三界焚燒要出離。見春來了見春歸。是他不見春來去。日出東方夜落西。』(閑極云) 意思是：想要脫離三界（Trailokya）的焚燒，就要看到春天的到來和春天的離去。是他們沒有看到春天的到來和離去，就像太陽從東方升起，在西方落下一樣。

『郢州興陽歸靜禪師(西院明嗣)』 郢州興陽歸靜禪師，是西院明的弟子。

『參西院便問。擬問不問時如何。院便打。師』 意思是：參拜西院禪師時，便問：『想要提問卻又不提問的時候，會怎麼樣？』西院禪師隨即就打了他。

【English Translation】 English version: 『Seeing the road ahead. Just stepping down, one boards the boat. The secret of immortals is truly precious. Even between father and son, it cannot be transmitted.』 (Miaoxi Gao) Meaning: Having foreseen the road ahead. Just as one steps down, one boards the boat. The secret of immortals is truly worth cherishing. Even between father and son, it cannot be transmitted.

『Fengxue was asked by a monk: 『From ancient times, people have sealed each other with seals, corresponding perfectly. What is the eye that corresponds perfectly?』 The master said: 『A frivolous and noisy practitioner understands adaptability, puts down the soul-summoning banner, and wipes away tears.』 Meaning: A monk asked Zen Master Fengxue: 'From ancient times, people have sealed each other with seals, corresponding perfectly. What is the eye that corresponds perfectly?' Zen Master Fengxue replied: 'A frivolous and noisy practitioner understands adaptability, puts down the soul-summoning banner, and wipes away tears.'

『Even the sharpest discernment cannot escape ugliness when facing the truth. A single hint of a critical point can dissolve courage and spirit. If one meets someone who transcends sectarian limitations, one will obtain unparalleled elegance.』 (Han Lei Jian) Meaning: Even the sharpest discernment cannot escape ugliness when facing the truth. A single hint of a critical point is enough to make one tremble with fear. If one meets someone who can transcend sectarian limitations, one will obtain unparalleled elegance.

『Fengxue was asked by a monk, 『What is Buddha?』 The master said, 『A bamboo whip under Mount Zhanglin.』 Meaning: A monk asked Zen Master Fengxue: 'What is Buddha?' Zen Master Fengxue replied: 'A bamboo whip under Mount Zhanglin.'

『Daofeng Qingyun said: 『Controlling a thousand-mile horse on Daoshan, shooting arrows that pierce willows, but ultimately it is all in vain.』 Meaning: Zen Master Daofeng Qingyun said: 'Controlling a thousand-mile horse on Daoshan, shooting arrows that pierce willows, but ultimately it is all in vain.'

『A bamboo whip under Mount Zhanglin, with sparse branches and knots by an ancient stream. To understand the master's opening of the true eye, it is like a full moon illuminating the autumn sky at midnight.』 (Haiyin Xin) Meaning: A bamboo whip under Mount Zhanglin, with sparse branches and knots growing by an ancient stream. To understand the master's opening of the true eye, it is like a full moon illuminating the autumn sky at midnight.

『A bamboo whip under Mount Zhanglin, water in a deep stream, the moon in the sky. The fine horse knows not where to go, Ānanda is still before Śākyamuni.』 (Zhenjing Wen) Meaning: A bamboo whip under Mount Zhanglin, water in a deep stream, the moon hanging in the sky. The fine horse knows not where to go, Ānanda is still before Śākyamuni.

『A bamboo whip under Mount Zhanglin, picked from a cold rock, still carrying smoke. It once helped people across a broken bridge, but now it is not worth half a penny.』 (Shangfang Yi) Meaning: A bamboo whip under Mount Zhanglin, picked from a cold rock, still carrying smoke. It once helped people across a broken bridge, but now it is not worth half a penny.

『Zen Master Tiehu An of Yingqiao, Ruzhou (Successor of Nanyuan Yong)』 Zen Master Tiehu An of Yingqiao, Ruzhou, was a disciple of Nanyuan Yong.

『While warming himself by the fire, Situ Zhong asked, 『How can one escape the burning of the Three Realms (Trailokya)?』 The master used a incense spoon to stir the fire. Situ Zhong hesitated. The master called out, 『Situ!』 Situ Zhong had an awakening.』 Meaning: While warming himself by the fire, Situ Zhong asked, 'How can one escape the burning of the Three Realms (Trailokya)?' The master used an incense spoon to stir the fire. Situ Zhong hesitated. The master called out, 'Situ!' Situ Zhong had an awakening.

『Loudly stirring the fire, calling out to Situ, the flames rush towards the face, filling the sky. Only here can one sit steadily, letting the snow fill the streets outside the door.』 (Yefu Chuan) Meaning: Loudly stirring the fire, calling out to Situ, the flames rush towards the face, filling the sky. Only here can one sit steadily, letting the snow fill the streets outside the door.

『To escape the burning of the Three Realms (Trailokya), see the coming and going of spring. It is because they do not see the coming and going of spring, just as the sun rises in the east and sets in the west.』 (Xianji Yun) Meaning: To escape the burning of the Three Realms (Trailokya), see the coming and going of spring. It is because they do not see the coming and going of spring, just as the sun rises in the east and sets in the west.

『Zen Master Guijing of Xingyang, Yingzhou (Successor of Xiyuan Ming)』 Zen Master Guijing of Xingyang, Yingzhou, was a disciple of Xiyuan Ming.

『Upon visiting Xiyuan, he asked, 『What is it like when one intends to ask but does not ask?』 The master then struck him.』 Meaning: Upon visiting Zen Master Xiyuan, he asked, 'What is it like when one intends to ask but does not ask?' The master then struck him.

言下大悟。

保福展云。雖然如是。你眉毛有幾莖。　開福寧云。興陽卻有陷虎之機。西院不覺投他深阱。若人辨得。親佩毗盧印。當陽捋虎鬚。其如見解未圓。棒頭有眼明如日。要識真金火里看。

大鑒下九世

汝州首山省念禪師(風穴沼嗣)

因僧問如何是佛。師曰新婦騎驢阿家牽。曰未審此語甚麼句中收。師曰。三玄收不得。四句豈能該。曰此意如何。師曰天長地久日月齊明。師又因僧問。新婦騎驢阿家牽。意旨如何。師曰百歲翁翁失卻父。曰百歲翁翁豈有父耶。師曰汝會也。又曰。此是獨坐無尊卑。從上無一法與人。

愚庵盂云。欽深淵默漆雞頭。大將軍除壁虱。　光相得云。應機接物不妨迅捷。未免旁觀者哂。

手提巴鼻腳蹋尾。仰面看天聽流水。天明送出路旁邊。夜靜還歸茅屋裡。(道吾真)

新婦騎驢阿家牽。王老空中駕鐵船。井底掛帆風勢惡。須彌頂上浪滔天。(海印信)

新婦騎驢阿家牽。面如滿月目如蓮。更將羅袖相牽挽。一段風流遍大千。(慈受深)

新婦騎驢阿家牽。體段風流得自然。堪笑效顰鄰舍女。向人添丑不成妍。(天童覺)

新婦騎驢阿家牽。萬里滄溟駕鐵船。參差島嶼分諸國。彷彿星河共一天。(南華昺)

【現代漢語翻譯】 現代漢語譯本 言下大悟。

保福展云：『即便如此，你眉毛有幾根？』 開福寧云：『興陽卻有機可乘。西院不知不覺地陷入他的深阱。若有人能辨別出來，便能親自佩戴毗盧印（Vairochana Mudra，象徵佛的智慧）。當面捋虎鬚。』 如果見解還不圓滿，棒頭之眼明亮如太陽，要識別真金，需在火中看。

大鑒下九世

汝州首山省念禪師（風穴沼嗣）

有僧人問：『如何是佛？』 師父說：『新娘騎驢，阿家（婆婆）牽。』 僧人問：『不知這句話屬於什麼句中？』 師父說：『三玄（佛教用語，指三重玄關）收納不了，四句（佛教用語，指四句偈）豈能概括？』 僧人問：『此意如何？』 師父說：『天長地久，日月齊明。』 師父又因僧人問：『新娘騎驢阿家牽，意旨如何？』 師父說：『百歲老翁失去了父親。』 僧人問：『百歲老翁怎麼會有父親呢？』 師父說：『你明白了。』 又說：『這是獨坐無尊卑，從上沒有一法可以給人。』

愚庵盂云：『欽深淵默，漆雞頭。大將軍除壁虱。』 光相得云：『應機接物不妨迅捷，未免旁觀者哂。』

手提巴鼻腳踏尾，仰面看天聽流水。天明送出路旁邊，夜靜還歸茅屋裡。（道吾真）

新婦騎驢阿家牽，王老空中駕鐵船。井底掛帆風勢惡，須彌（Sumeru，佛教中的須彌山）頂上浪滔天。（海印信）

新婦騎驢阿家牽，面如滿月目如蓮。更將羅袖相牽挽，一段風流遍大千。（慈受深）

新婦騎驢阿家牽，體段風流得自然。堪笑效顰鄰舍女，向人添丑不成妍。（天童覺）

新婦騎驢阿家牽，萬里滄溟駕鐵船。參差島嶼分諸國，彷彿星河共一天。（南華昺）

【English Translation】 English version He attained great enlightenment upon hearing this.

Baofu Zhan said, 'Even so, how many hairs are on your eyebrows?' Kaifuning said, 'Xingyang indeed has an opportunity to trap the tiger. The West Courtyard unknowingly fell into his deep pit. If someone can discern this, they can personally wear the Vairochana Mudra (symbol of Buddha's wisdom). Pluck the tiger's whiskers right in its face.' If the understanding is not yet complete, the eye at the end of the staff is as bright as the sun. To recognize true gold, look at it in the fire.

Ninth generation from Dajian

Zen Master Shoushan Xingnian of Ruzhou (Successor of Fengxue Zhao)

A monk asked, 'What is Buddha?' The Master said, 'The bride rides the donkey, the mother-in-law leads.' The monk asked, 'I don't know which category this saying falls into.' The Master said, 'The Three Mysteries (Buddhist term, referring to the three mysterious gates) cannot contain it, how can the Four Phrases (Buddhist term, referring to the four-line verse) encompass it?' The monk asked, 'What is the meaning of this?' The Master said, 'Heaven and earth last forever, the sun and moon shine together.' The Master also, because a monk asked, 'The bride rides the donkey, the mother-in-law leads, what is the meaning?' The Master said, 'A hundred-year-old man has lost his father.' The monk asked, 'How can a hundred-year-old man have a father?' The Master said, 'You understand.' He also said, 'This is sitting alone without high or low, from above there is not a single Dharma to give to others.'

Yu'an Yu said, 'Reverently deep and silent, lacquered chicken head. The great general removes bedbugs.' Guangxiang De said, 'Responding to opportunities and receiving things is fine with swiftness, but it is inevitable that onlookers will sneer.'

Holding the handle in hand, stepping on the tail with the foot, looking up at the sky, listening to the flowing water. At dawn, send it out to the roadside, at night, quietly return to the thatched hut. (Daowu Zhen)

The bride rides the donkey, the mother-in-law leads, Old Wang sails an iron boat in the sky. Hanging a sail at the bottom of the well, the wind is fierce, waves surge on the summit of Sumeru (mythical mountain in Buddhism). (Haiyin Xin)

The bride rides the donkey, the mother-in-law leads, her face is like the full moon, her eyes are like lotuses. Further pulling and tugging with silk sleeves, a scene of romance pervades the universe. (Cishou Shen)

The bride rides the donkey, the mother-in-law leads, her demeanor is naturally graceful. It is laughable how the neighboring girl imitates her, adding ugliness instead of beauty. (Tiantong Jue)

The bride rides the donkey, the mother-in-law leads, sailing an iron boat across the vast ocean. Scattered islands divide the countries, resembling the Milky Way sharing one sky. (Nanhua Bing)

阿家新婦兩同條。咫尺家鄉路不遙。可笑騎驢覓驢者。一生錯認馬鞍橋。(鼓山圭)

蹇驢須是阿家牽。媳婦嬌癡懶著鞭。在舍祇知七十士。出門方見化三千。(簡堂機)

有響無聲沒奈何。陽關三疊為君歌。男兒一去不回顧。冷落柔腸煙雨多。(三峰藏)

紫羅抹額繡裙腰。涉水登山語笑高。未盡平生剛半面。擬將綢繆隔迢遙。(天章玉)

天子刈荒草。林花發火藻。江山舊主人。覿面誰知道。(緒庵纘)

首山因僧問如何是佛法大意。師曰楚王城畔汝水東流。

楚王城畔水東流。逐浪隨波早晚休。誰謂謝郎生計在。夜深明月上孤舟。(佛慧泉)

楚王城畔水東流。樹倒藤枯笑不休。好是自從投子去。更無人解道油油。(真凈文)

千波萬浪曾無盡。去漿來帆浩莫窮。謝客睡醒孤月白。閑吹一笛渡頭風。(普融平)

楚王城畔水東流。獨腳山魈踢氣毬。貪著六幺花十八。斷頭船子下揚州。(瞎堂遠)

首山因僧問如何是祖師西來意。師曰風吹日炙。

日炙風吹不計年。行人塵路辨應難。擬心早已深三尺。更教誰問個中玄。(洞山聰)

日炙風吹問祖來。紅塵亙野眼難抬。忙忙役役知多少。二月春深動地雷。(翠巖真)

日炙風

吹也大奇。根槍疋馬將家兒。皇圖自古元無事。撥動煙塵更是誰。(三祖宗)

日炙風吹當路頭。衲僧見后莫遲留。我今到此堪惆悵。葉落花紅經幾秋。(云溪恭)

首山拈竹篦示眾曰。汝諸人若喚作竹篦則觸。不喚作竹篦則背。且道畢竟喚作什麼。速道速道。時葉縣省在會下。乃近前掣得。折作兩截拋向階前。卻曰是什麼。師曰瞎。省于言下大悟。

廣慧璉云。省瞎驢悟則太煞悟。要且未盡先師意旨。　天寧琦云。廣慧恁么道。先師實有意旨那。將一把火照看面皮厚多少。下坡不走快便難逢。若是向上提持。還我竹篦子師兄始得。　云居莊云。脫體風流須是首山。當機抗敵還他葉縣。一向與么去。臨濟佛法掃土而盡。　甌峰承云。我王庫內無如是刀。　明招補云。我當時若在。待道汝諸人喚作什麼。但噓兩噓。管取首山者漢瓦解冰消。

竹篦舉起成生殺。豈更容人亂扎錐。劈脊一揮如薦得。銀山鐵壁也光輝。(照堂一)

背觸非遮護。明明為舉揚。吹毛元不動。遍地是刀槍。(徑山杲)

罵他還自罵。瞋他還自瞋。戒之慎之。出乎爾者。返乎爾者也。(卍庵顏)

辨龍蛇眼定乾坤。粲粲一天星斗分。拈起竹篦言背觸。明明刺腦入膠盆。(笑翁堪)

離中虛。坎中

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滿。兌上缺。巽下斷。是甚麼章句。忠清里巷馬回子。諸人還會么。休休。三十六條花柳巷。向來曾不禁人游。(雪嶠信)

觸背二途俱不得。言前有路最條直。馬無千里謾追風。鶴有九皋難翥翼。且翥翼。好事也要大家識。復把住云。道道。(梅谷悅)

可是鐵輪天子寰中旨。又道帝釋宮中放赦書。人言端陽符一道。呢喃滿口誦消除。衲僧面前用不得。尺固可量丈難測。為我寄語當年念法華。冤哉將謂撥龍蛇。(無可智)

吹倦林風冷次園。百年釣月斷香魂。不因慄冽衣裳薄。誰見微茫煙水痕。(雪僧嗣)

首山示眾。諸上座。不得盲喝亂喝。尋常向你道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主。兩個即成瞎漢。所以道。我若立。你須坐。我若坐。你須立。坐則同你坐。立則共你立。雖然如是。急著眼始得。

賓主有無俱遣外。行藏須要出常情。無棲泊處開門戶。月到中霄不敢明。(虛堂愚)

七里村王大嫂。東話西話自起自倒。說到傷心欲斷腸。滿地殘紅還自掃。(融會理)

失同得。言若嘿。歷歷一天星斗弋。良主佳賓兩無私。一賤一貴誰辨惑。(鐵容玄)

首山因僧問如何是學人用心處。師曰怪你一問遲也。

未語難明迷悟

【現代漢語翻譯】 現代漢語譯本：'滿，兌上缺，巽下斷'，這是什麼意思？忠清里巷的穆斯林們，你們明白嗎？算了吧，那三十六條花柳巷，向來就不禁止人遊玩。（雪嶠信） 兩條路，無論是順著還是逆著都行不通。言語之前的那條路才是最筆直的。馬沒有日行千里的能力，徒然追逐風；鶴有九皋（深澤）之志，卻難以展翅飛翔。且展翅飛翔吧！好事也要讓大家知道。又抓住云，說道，說道。（梅谷悅） 這難道是鐵輪天子統治天下的旨意？又說是帝釋天宮中頒佈的赦書。人們說端午節的符箓一道，口中唸唸有詞地誦讀以消除災禍。但在禪師面前卻行不通。尺子固然可以量長度，但禪師的境界卻難以測量。替我告訴當年唸誦《法華經》的人，冤枉啊，還以為是在撥弄龍蛇（比喻有作為）。（無可智） 吹倦了林間的風，冷落了次園。百年釣月的雅興，斷絕瞭如香的靈魂。不是因為衣裳單薄感到寒冷，誰能看見那微茫的煙水痕跡？（雪僧嗣） 首山禪師向大眾開示：各位，不要盲目地亂喝。我經常對你們說，賓客始終是賓客，主人始終是主人。賓客沒有兩個賓客，主人沒有兩個主人。如果有了兩個賓客兩個主人，兩個都會變成瞎子。所以說，我若站立，你們就必須坐下；我若坐下，你們就必須站立。坐則和你們一起坐，立則和你們一起立。雖然如此，也要趕緊睜開眼睛才行。 賓主、有無，都要拋到腦後。行為舉止，必須要超出常情。沒有棲身之處，就開闢門戶。即使是明月當空，也不敢過於明亮。（虛堂愚） 七里村的王大嫂，東一句西一句，自說自話，自問自答。說到傷心處，幾乎要斷腸，滿地的殘花，還要自己掃。（融會理） 失去如同得到，說話如同沉默。滿天星斗，歷歷在目。好的主人和好的賓客，都無私心。一賤一貴，誰能分辨迷惑？（鐵容玄） 首山禪師因為有僧人問：如何是學人（修行人）的用心之處？禪師說：怪你問得太遲了。 未曾開口難以明白迷悟。

【English Translation】 English version: 'Full, deficient on Dui (☱), broken below Xun (☴)', what does this phrase mean? Muslims in the Zhongqing neighborhood, do you understand? Forget it, those thirty-six lanes of brothels have never been forbidden to people from visiting. (Xueqiao Xin) Two paths, neither going along with nor against it will work. The path before words is the most straight. A horse without the ability to travel a thousand miles a day vainly chases the wind; a crane with the ambition of Jiugao (deep marsh) finds it difficult to spread its wings and fly. So spread your wings and fly! Good things should also be known to everyone. Again, holding onto the cloud, he said, said. (Meigu Yue) Could this be the decree of the Iron Wheel King ruling the world? Or is it the amnesty issued from the palace of Emperor Shitian (Indra)? People say that the talisman of the Dragon Boat Festival is one, and they recite it with their mouths full to eliminate disasters. But it doesn't work in front of a Zen master. A ruler can measure length, but the realm of a Zen master is difficult to measure. Tell the person who recited the Lotus Sutra in those years, it's a wrong, they thought they were stirring up dragons and snakes (a metaphor for making achievements). (Wuke Zhi) The forest wind is tired of blowing, and the Ci Garden is deserted. The elegant mood of fishing for the moon for a hundred years has cut off the fragrant soul. If it weren't for the thin clothes feeling cold, who would see the faint traces of smoke and water? (Xueseng Si) Shoushan Zen master instructed the public: Everyone, do not blindly drink randomly. I often tell you, the guest is always the guest, and the host is always the host. There are not two guests, and there are not two hosts. If there are two guests and two hosts, both will become blind. Therefore, if I stand, you must sit; if I sit, you must stand. Sitting, I sit with you; standing, I stand with you. Even so, you must open your eyes quickly. Guest and host, existence and non-existence, must be left behind. Behavior must exceed the ordinary. If there is no place to stay, open a door. Even the bright moon in the sky does not dare to be too bright. (Xutang Yu) Sister-in-law Wang of Qilicun, speaking east and west, talking to herself, asking and answering herself. When she talks about sadness, she almost breaks her heart, and she still sweeps the fallen flowers all over the ground herself. (Ronghui Li) Losing is like gaining, speaking is like silence. The stars in the sky are clearly visible. Good hosts and good guests are selfless. Who can distinguish the confusion between the lowly and the noble? (Tierong Xuan) Shoushan Zen master asked a monk: What is the mind of a learner (practitioner)? The Zen master said: Strange that you asked so late. It is difficult to understand enlightenment before speaking.

情。發言方表赤心人。祇貪進步求名玉。爭信靈苗不受春。(投子青)

首山因僧問如何是學人親切處。師曰五九盡日又逢春。曰畢竟如何。師曰冬到寒食一百五。

日暮陰雲郊野深。重陽到后菊花新。不因西嶠殘冰盡。爭得東山一帶春。(投子青)

師矌雖聰失正音。高山流水總無人。穿云白髮離巖岫。半夜烏雞喪比鄰。(伴我侶)

首山因僧問如何是菩提路。師曰襄縣五里。曰向上事若何。師曰來往不易。

問路窮途擬程序。綠楊鶯語送行人。牌標五里向君說。莫道當年不指陳。(投子青)

首山舉古。第一句薦得。堪與佛祖為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。有僧問和尚是第幾句薦得。師曰月落三更穿市過。

佛祖髑髏穿一串。宮漏沉沉密傳箭。人天機要發千鈞。云陣輝輝急飛電。箇中人。看轉變。遇賤則貴貴則賤。得珠罔象兮至道綿綿。遊刃亡牛兮赤心片片。(天童覺)

雨過春山翠欲浮。佳人乘興上瓊樓。無端三弄關情笛。鐵鑄心肝亦淚流。(山容波)

首山示眾。咄哉巧女兒。攛梭不解織。貪看鬥雞人。水牛也不識。又曰。咄哉拙郎君。巧妙無人識。打破鳳林關。著靴水上立。

此庵元云。總有來處。拈拄杖云。

【現代漢語翻譯】 情。發言方表赤心人。祇貪進步求名玉。爭信靈苗不受春。(投子青)

首山因僧問如何是學人親切處。師曰五九盡日又逢春。曰畢竟如何。師曰冬到寒食一百五。

日暮陰雲郊野深。重陽到后菊花新。不因西嶠殘冰盡。爭得東山一帶春。(投子青)

師矌雖聰失正音。高山流水總無人。穿云白髮離巖岫。半夜烏雞喪比鄰。(伴我侶)

首山因僧問如何是菩提路（bodhi road）。師曰襄縣五里。曰向上事若何。師曰來往不易。

問路窮途擬程序。綠楊鶯語送行人。牌標五里向君說。莫道當年不指陳。(投子青)

首山舉古。第一句薦得。堪與佛祖為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。有僧問和尚是第幾句薦得。師曰月落三更穿市過。

佛祖髑髏穿一串。宮漏沉沉密傳箭。人天機要發千鈞。云陣輝輝急飛電。箇中人。看轉變。遇賤則貴貴則賤。得珠罔象兮至道綿綿。遊刃亡牛兮赤心片片。(天童覺)

雨過春山翠欲浮。佳人乘興上瓊樓。無端三弄關情笛。鐵鑄心肝亦淚流。(山容波)

首山示眾。咄哉巧女兒。攛梭不解織。貪看鬥雞人。水牛也不識。又曰。咄哉拙郎君。巧妙無人識。打破鳳林關。著靴水上立。

此庵元云。總有來處。拈拄杖云。

【English Translation】 Sentiment. The speaker expresses a sincere heart. Only greedy for progress and seeking a jade-like name. Who would believe that a spiritual seedling cannot withstand the spring? (Touzi Qing)

A monk asked Shoushan, 'What is the most intimate place for a student?' The master said, 'Five nines (forty-five days) pass, and spring returns again.' The monk asked, 'What is it ultimately?' The master said, 'Winter arrives, and the Cold Food Festival (Hanshi) is one hundred and five days away.'

At dusk, the dark clouds deepen over the countryside. After the Double Ninth Festival (Chongyang), the chrysanthemums are new. If not for the melting of the remaining ice on the western peaks, how could one obtain the belt of spring on the eastern mountains? (Touzi Qing)

Although Master Kuang was intelligent, he lost the correct tone. High mountains and flowing waters are devoid of people. White hair pierces through the clouds, leaving the rocky peaks. In the middle of the night, the black hen loses its neighbor. (Ban Wo Lu)

A monk asked Shoushan, 'What is the Bodhi Road (bodhi road)?' The master said, 'Five miles to Xiang County.' The monk asked, 'What about matters beyond that?' The master said, 'Coming and going is not easy.'

Asking for directions on a dead-end road, intending to proceed. Green willows and the song of orioles send off travelers. The signpost marks five miles, telling you. Don't say that in those years, it wasn't pointed out to you. (Touzi Qing)

Shoushan cites the ancients. If you can recommend the first sentence, you are worthy to be a teacher of Buddhas and Patriarchs. If you can recommend the second sentence, you are worthy to be a teacher of humans and devas. If you can recommend the third sentence, you cannot save yourself. A monk asked, 'Which sentence does the abbot recommend?' The master said, 'The moon sets at the third watch, passing through the market.'

The skulls of Buddhas and Patriarchs are strung together. The palace clock drips slowly, secretly transmitting arrows. The essential secrets of humans and devas unleash a thousand jun (a unit of weight). The cloud formations shine brightly, with lightning flashing rapidly. The person in the midst of it, watch the transformations. Meeting the lowly, they become noble; meeting the noble, they become lowly. Obtaining the pearl, the net is forgotten, and the supreme path is continuous. Wielding the blade, the ox is forgotten, and a sincere heart is in fragments. (Tiantong Jue)

After the rain, the spring mountains are so green they seem to float. A beautiful woman, in high spirits, ascends the jade tower. The flute, playing three melodies that touch the heart, causes even a heart of cast iron to shed tears. (Shan Rong Bo)

Shoushan addressed the assembly. 'Alas, skillful daughter, you don't know how to weave with the shuttle. You greedily watch cockfights and don't even recognize a water buffalo.' He also said, 'Alas, clumsy young man, your skillfulness is unrecognized. Break through Fenglin Pass and stand on the water wearing boots.'

This hermitage originally said, 'There is always a source.' He raises his staff and says.

上大人。丘乙己。化三千。七十士。　月江印云。二人同心。其義斷金。

汝州廣慧真禪師(風穴沼嗣)

風穴問。會昌沙汰時。護法善神向什麼處去。師曰。常在阛阓中。要且無人見。穴曰汝徹也。

徑山杲云。汝道風穴自徹也未。

東街東巷風流子。南陌南溪抱甕郎。日出同來花底坐。一般眉目有精光。(頻吉祥)

長沙府靈泉院禪師(風穴沼嗣)

因僧問。先師道金沙灘頭馬郎婦。意旨如何。師曰上東門外人無數。曰便恁么會時如何。師曰天津橋上往來多。

胡笳曲子樓頭唱。白雪琵琶月下彈。音律幾多人共聽。靜看花影在闌干。(頻吉祥)

宗鑒法林卷二十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十九

集云堂　編

大鑒下十世

汾州太子院善昭禪師(首山念嗣)

僧問如何是祖師西來意。師曰青絹扇子足風涼。

中峰本云。拈得便用。道出平常。山高水闊。地久天長。青絹扇子足風涼。是拈得便用耶。道出常情耶。誰人知此意。令我憶汾陽。

祖意宗師先漏泄。團團青扇足風涼。禪人未曉重相問。獨自悽悽過洛陽。(佛鑒勤)

青絹扇子足風涼。日用何曾有覆藏。

【現代漢語翻譯】 現代漢語譯本 上大人（對長輩的尊稱）。丘乙己（人名）。化三千（佛教用語，指教化眾生）。七十士（指眾多賢士）。月江印云（人名）。二人同心，其義斷金（比喻團結的力量非常大）。

汝州廣慧真禪師（汝州廣慧寺的真禪師，風穴沼嗣（人名））

風穴（人名）問：『會昌沙汰（唐武宗時期對佛教的鎮壓）時，護法善神向什麼地方去了？』禪師說：『常在鬧市之中，只是沒有人能看見。』風穴說：『你徹悟了。』

徑山杲（人名）說：『你們說風穴自己徹悟了嗎？』

東街東巷風流子，南陌南溪抱甕郎。日出同來花底坐，一般眉目有精光。（頻吉祥（人名））

長沙府靈泉院禪師（長沙府靈泉院的禪師，風穴沼嗣（人名））

有僧人問：『先師說金沙灘頭馬郎婦，意旨如何？』禪師說：『上東門外人無數。』僧人說：『如果這樣理解，又該如何？』禪師說：『天津橋上往來多。』

胡笳曲子樓頭唱，白雪琵琶月下彈。音律幾多人共聽，靜看花影在闌干。（頻吉祥（人名））

宗鑒法林卷二十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷二十九

集云堂 編

大鑒下十世

汾州太子院善昭禪師（汾州太子院的善昭禪師，首山念嗣（人名））

僧人問：『如何是祖師西來意？』禪師說：『青絹扇子足風涼。』

中峰本（人名）說：『拈得便用，道出平常。山高水闊，地久天長。青絹扇子足風涼，是拈得便用嗎？是道出常情嗎？誰人知此意，令我憶汾陽（地名）。』

祖意宗師先漏泄，團團青扇足風涼。禪人未曉重相問，獨自悽悽過洛陽（地名）。（佛鑒勤（人名））

青絹扇子足風涼，日用何曾有覆藏。

【English Translation】 English version 'Superior person. Qiu Yi Ji (person's name). Transforms three thousand (Buddhist term, referring to teaching sentient beings). Seventy scholars (referring to numerous virtuous people). Yue Jiang Yin Yun (person's name). Two people with one heart, their strength can break gold (metaphor for the great power of unity).'

Ru Zhou Guang Hui True Chan Master (True Chan Master of Guang Hui Temple in Ru Zhou, Feng Xue Zhao Si (person's name))

Feng Xue (person's name) asked: 'During the Huichang Persecution (suppression of Buddhism during the reign of Emperor Wuzong of Tang), where did the Dharma-protecting deities go?' The Chan Master said: 'They are always in the marketplace, but no one can see them.' Feng Xue said: 'You have thoroughly understood.'

Jing Shan Gao (person's name) said: 'Do you say that Feng Xue himself has thoroughly understood?'

'The romantic son of the east street and east alley, the pot-carrying man of the south path and south stream. They come together to sit under the flowers at sunrise, with the same bright light in their eyes. (Pin Ji Xiang (person's name))'

Chan Master of Ling Quan Monastery in Changsha Prefecture (Chan Master of Ling Quan Monastery in Changsha Prefecture, Feng Xue Zhao Si (person's name))

A monk asked: 'The late master said, 'Ma Lang's wife at Jinsha Beach,' what is the meaning?' The Chan Master said: 'Countless people outside the Upper East Gate.' The monk said: 'If understood in this way, what then?' The Chan Master said: 'Many come and go on the Tianjin Bridge.'

'The Hu Jia melody is sung from the tower, the white snow pipa is played under the moon. How many people listen to the music, quietly watching the flower shadows on the railing. (Pin Ji Xiang (person's name))'

Zong Jian Fa Lin, Volume Twenty-eight Supplement to the Buddhist Canon Continued, Volume 66, No. 1297, Zong Jian Fa Lin

Zong Jian Fa Lin, Volume Twenty-nine

Compiled by Ji Yun Hall

Tenth Generation from Da Jian

Chan Master Shan Zhao of Taizi Monastery in Fenzhou (Chan Master Shan Zhao of Taizi Monastery in Fenzhou, Shou Shan Nian Si (person's name))

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan Master said: 'The green silk fan provides a cool breeze.'

Zhong Feng Ben (person's name) said: 'Pick it up and use it, speak of the ordinary. The mountains are high and the waters are wide, the earth is long and the sky is eternal. The green silk fan provides a cool breeze, is it picking it up and using it? Is it speaking of the ordinary? Who knows this meaning, making me remember Fen Yang (place name).'

'The Patriarch's intention, the master first reveals, the round green fan provides a cool breeze. The Chan practitioners do not understand and ask again, alone and desolate passing through Luoyang (place name). (Fo Jian Qin (person's name))'

The green silk fan provides a cool breeze, daily use has never had any concealment.

堪笑塵中無限客。手遮西日汗如湯。(慈受深)

親得搖來始息狂。風動荷花滿座香。自從一得真歸趣。無意涼人人自涼。(楚方安)

呷酢咬陳姜。波斯鼻孔長。得些滋味子。婆是阿爺孃。(肯堂充)

汾陽示眾。夫學般若菩薩。當參活句。莫參死句。

平陽忞云。有般漢商量道。有意味是死句。無意味是活句。似則固似。爭奈波斯吒心肝不在樹頭上。此去彌勒下生時尚隔五十六億七千萬歲在。然則畢竟作么生是活句。靠拄杖云。強中強。吉中吉。波羅會上有殊利。當門不用栽荊棘。急力敕。明州城內近來少賊。顧侍者云。有人守方丈么。云有。自云。今秋防失脫。

汾陽示眾。識得拄杖子。行腳事畢。

云峰悅拈拄杖云。者個豈不是拄杖。那個是你行腳事。復云。楖栗橫擔不顧人。直入千峰萬峰去。　溈山喆拈拄杖云。者個是拄杖。那個是行腳事。直饒曏者里薦得。于衲僧門下祇是脫白沙彌。若也不識。且向三家村裡東卜西卜。忽然卜著也不定。　泐潭澄云。識得拄杖子。入地獄如箭射。　靈隱岳雲。汾陽雖則開口見膽。未免落在第二頭。驀拈拄杖云。者個不得喚作拄杖子漆桶。參。　妙峰善云。識得拄杖子行腳事畢。錯。識得拄杖子入地獄如箭。錯。老僧則不然。識得拄

【現代漢語翻譯】 現代漢語譯本： 可笑啊，紅塵中無盡的奔波客，用手遮擋西下的太陽，汗流浹背，如同湯水一般。（慈受深） 親自搖動扇子才能止息煩躁，微風吹拂，荷花的香氣瀰漫滿座。自從真正領悟了歸宿的趣味，便不再刻意追求涼爽，自然而然地感到涼意。（楚方安） 品嚐酸醋，咀嚼陳姜，（即使是）波斯人也長著鼻子。得到些許滋味，（就以為）婆婆就是阿爺的娘。（肯堂充） 汾陽（Fen Yang，禪師名號）開示大眾：學習般若（Bo Re，智慧）的菩薩，應當參究活句，不要參究死句。 平陽忞（Ping Yang Min，禪師名號）說：有那麼一些人商量說，有意味的是死句，沒有意味的是活句。這樣說似乎有道理，但奈何波斯人（Bo Si，指不識禪機的人）的心肝不在樹頭上（比喻不切實際）。從現在到彌勒（Mi Le，未來佛）下生，尚且隔著五十六億七千萬年。那麼，到底什麼是活句呢？靠著拄杖說：強中強，吉中吉。波羅（Bo Luo，佈施）會上有殊利（Shu Li，殊勝的利益），家門口不用栽荊棘。趕快行動！明州（Ming Zhou，地名）城內最近少了賊人。回頭問侍者：有人守護方丈（Fang Zhang，寺院住持的居所）嗎？回答說：有。自言自語道：今年秋天要防止失竊。 汾陽（Fen Yang，禪師名號）開示大眾：如果認識了拄杖子（Zhu Zhang Zi，禪杖），行腳（Xing Jiao，雲遊參學）的事情就完畢了。 云峰悅（Yun Feng Yue，禪師名號）拿起拄杖說：這個難道不是拄杖嗎？哪個是你的行腳事？又說：楖栗（Ji Li，一種木頭）橫擔著，不顧別人，直接進入千峰萬峰中去。溈山喆（Wei Shan Zhe，禪師名號）拿起拄杖說：這個是拄杖，哪個是行腳事？即使你在這裡領悟了，在衲僧（Na Seng，僧人）門下也只是脫去了白沙彌（Bai Sha Mi，未受具足戒的沙彌）的身份。如果還不認識，就到三家村裡東卜西卜（Dong Bu Xi Bu，到處占卜），或許偶然能卜中也不一定。泐潭澄（Le Tan Cheng，禪師名號）說：認識了拄杖子，入地獄如箭射。靈隱岳（Ling Yin Yue，禪師名號）說：汾陽（Fen Yang，禪師名號）雖然是開口見膽（比喻直率），未免落在了第二頭（比喻不夠徹底）。突然拿起拄杖說：這個不能叫做拄杖子漆桶（Zhu Zhang Zi Qi Tong，比喻無用之物），參！妙峰善（Miao Feng Shan，禪師名號）說：認識了拄杖子，行腳事畢，錯！認識了拄杖子，入地獄如箭，錯！老僧我則不然，認識了拄

【English Translation】 English version: How laughable are the countless travelers in the dusty world, shielding their faces from the setting sun, sweating profusely as if drenched in soup. (Ci Shou Shen) Only by personally waving a fan can one quell the restlessness. A gentle breeze stirs, filling the hall with the fragrance of lotus flowers. Since truly grasping the joy of returning to one's true home, there's no need to deliberately seek coolness; coolness arises naturally. (Chu Fang An) Sipping vinegar, chewing aged ginger, even a Persian (Bo Si) has a nose. Gaining a little taste, (they think) the grandmother is the mother of the grandfather. (Ken Tang Chong) Fen Yang (Fen Yang, a Chan master's name) addressed the assembly: 'Bodhisattvas (Bo Sa, enlightened beings) who study Prajna (Bo Re, wisdom) should contemplate the living phrase, not the dead phrase.' Ping Yang Min (Ping Yang Min, a Chan master's name) said: 'There are some who discuss, saying that a phrase with meaning is a dead phrase, and a phrase without meaning is a living phrase. This seems right, but alas, the Persian's (Bo Si, referring to someone who doesn't understand Chan) heart and liver are not on the treetop (a metaphor for being impractical). From now until Maitreya (Mi Le, the future Buddha) descends, there are still fifty-six billion seven hundred million years. So, what exactly is a living phrase?' Leaning on his staff, he said: 'Strongest among the strong, auspicious among the auspicious. In the Parami (Bo Luo, giving) assembly, there is extraordinary benefit (Shu Li, extraordinary benefit); no need to plant thorns at the gate. Act quickly! Recently, there have been fewer thieves in Mingzhou (Ming Zhou, a place name) city.' Turning to the attendant, he asked: 'Is someone guarding the abbot's quarters (Fang Zhang, the residence of the abbot of a monastery)?' The attendant replied: 'Yes.' He said to himself: 'This autumn, we must prevent theft.' Fen Yang (Fen Yang, a Chan master's name) addressed the assembly: 'If you recognize the staff (Zhu Zhang Zi, a walking stick), the matter of pilgrimage (Xing Jiao, traveling and studying) is finished.' Yun Feng Yue (Yun Feng Yue, a Chan master's name) picked up a staff and said: 'Isn't this a staff? What is your pilgrimage?' He further said: 'Carrying the Jili (Ji Li, a type of wood) staff horizontally, not caring about others, directly entering thousands and ten thousands of peaks.' Wei Shan Zhe (Wei Shan Zhe, a Chan master's name) picked up a staff and said: 'This is a staff, what is the matter of pilgrimage? Even if you realize it here, among the monks (Na Seng, monks), you are only a novice who has shed the white robe (Bai Sha Mi, a novice who has not yet received full ordination). If you still don't recognize it, go to the three-family village and divine everywhere (Dong Bu Xi Bu, divining everywhere); perhaps you might accidentally divine correctly.' Le Tan Cheng (Le Tan Cheng, a Chan master's name) said: 'Recognizing the staff, entering hell is like an arrow shot.' Ling Yin Yue (Ling Yin Yue, a Chan master's name) said: 'Although Fen Yang (Fen Yang, a Chan master's name) is straightforward, he inevitably falls into the second head (a metaphor for not being thorough enough).' Suddenly picking up a staff, he said: 'This cannot be called a staff lacquer bucket (Zhu Zhang Zi Qi Tong, a metaphor for something useless), contemplate!' Miao Feng Shan (Miao Feng Shan, a Chan master's name) said: 'Recognizing the staff, the matter of pilgrimage is finished, wrong! Recognizing the staff, entering hell is like an arrow, wrong! I, this old monk, am not like that; recognizing the'

杖子。錯。復云。妙峰三個錯。不是無病藥。龐公賣笊籬。清平道木杓。　徑山琇拈拄杖云。者個喚作拄杖子。早是頭上安頭。那堪更云識得行腳事畢。大小汾陽話作兩橛。　伏龍長云。識得拄杖子。更買草鞋行腳三十年。　云居莊云。汾陽一條拄杖。換卻天下人眼睛。

驀地平空立話端。揭天聲撼怒濤寒。直饒識得拄杖子。也是封皮作信看。(笑翁堪)

汗漫學屠龍。人言枉費工。自非親到者。誰與論窮通。(虛堂愚)

汾陽示眾。拈拄杖曰。三世諸佛在者里。為汝諸人無孔竅。遂走向山僧拄杖里去強生節目。

凈因成云。汾陽老人大似擔雪填井。旁若無人。山僧今日為汝諸人出氣。拈拄杖云。三世諸佛不敢強生節目。卻向山僧拄杖里走出。向諸人道。我不敢輕於汝等。汝等皆當作佛。　平陽忞云。呼來遣去許他二老死蛇活弄。雖然如是。向上一竅未曾動著。山僧今日為諸人拈掇去也。拈起拄杖云。識得者個。三世諸佛被諸人穿卻鼻孔。若也未識。諸人鼻孔被三世諸佛穿卻。擲下拄杖云。是什麼。

汾陽示眾。夫說法者須具十智同真。若不具十智同真。邪正不辨緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼

【現代漢語翻譯】 現代漢語譯本： 『杖子』（zhàng zi，枴杖）。錯。又說。『妙峰』（Miào fēng，人名）三個錯。不是無病之藥。『龐公』（Páng gōng，人名）賣笊籬。清平之道如木杓。 『徑山琇』（Jìng shān xiù，人名）拿起拄杖說：『這個叫做拄杖子，已經是頭上安頭了，哪裡還敢說認識了行腳的事就完了？大小『汾陽』（Fényáng，地名）的話都成了兩截。』 『伏龍長』（Fú lóng cháng，人名）說：『認識了拄杖子，還要買草鞋行腳三十年。』 『云居莊』（Yún jū zhuāng，地名）說：『『汾陽』（Fényáng，地名）一條拄杖，換掉了天下人的眼睛。』

忽然平空立起話頭，揭天之聲震動，怒濤寒冷。即使認識了拄杖子，也只是把封皮當成了信來看。（『笑翁堪』（Xiào wēng kān，人名））

漫無邊際地學習屠龍之術，人們說白費功夫。如果不是親身經歷的人，誰能與你討論窮通的道理？（『虛堂愚』（Xū táng yú，人名））

『汾陽』（Fényáng，地名）向大眾開示，拿起拄杖說：『三世諸佛就在這裡。因為你們這些人沒有孔竅，於是走向山僧的拄杖里去強行製造事端。』

『凈因成』（Jìng yīn chéng，人名）說：『『汾陽』（Fényáng，地名）老和尚很像用雪填井，旁若無人。山僧今天為你們大家出氣。』拿起拄杖說：『三世諸佛不敢強行製造事端，卻從山僧的拄杖里走出來，對大家說：『我不敢輕視你們，你們都應當成佛。』』 『平陽忞』（Píng yáng mǐn，人名）說：『呼來喝去，允許他們二老把死蛇玩活。雖然如此，向上的一竅卻未曾觸動。山僧今天為你們拈出來。』拿起拄杖說：『認識了這個，三世諸佛被你們穿透了鼻孔。如果還不認識，你們的鼻孔就被三世諸佛穿透了。』扔下拄杖說：『是什麼？』

『汾陽』（Fényáng，地名）向大眾開示：『說法的人必須具備十智同真。如果不具備十智同真，邪正不辨，緇素不分，不能與人天作為眼目，決斷是非。如同鳥飛在空中卻折斷了翅膀，如同箭射向靶子卻斷了弦。絃斷了所以射不中，翅膀折斷了所以空中不能飛。弦壯翼

【English Translation】 English version: 'Staff' (zhàng zi, a walking stick). Wrong. Again, it is said. 'Miaofeng' (Miào fēng, a personal name) is thrice wrong. It is not a medicine for no illness. 'Pang Gong' (Páng gōng, a personal name) sells bamboo baskets. The way of purity and peace is like a wooden ladle. 'Jingshan Xiu' (Jìng shān xiù, a personal name) picks up a staff and says: 'Calling this a staff is already adding a head on top of a head. How dare one say that understanding the matter of walking is complete? The words of great and small 'Fenyang' (Fényáng, a place name) are all in two pieces.' 'Fulong Chang' (Fú lóng cháng, a personal name) says: 'Having recognized the staff, one must still buy straw sandals and walk for thirty years.' 'Yunjuzhuang' (Yún jū zhuāng, a place name) says: ''Fenyang's (Fényáng, a place name) one staff has exchanged the eyes of all people under heaven.'

Suddenly, a topic arises from empty space, the sound shakes the heavens, and the angry waves are cold. Even if you recognize the staff, you are still treating the envelope as the letter. ('Xiaoweng Kan' (Xiào wēng kān, a personal name))

Studying the art of dragon-slaying aimlessly, people say it's a waste of effort. If one has not experienced it personally, who can discuss the principles of poverty and success with you? ('Xutang Yu' (Xū táng yú, a personal name))

'Fenyang' (Fényáng, a place name) instructs the assembly, picking up a staff and saying: 'The Buddhas of the three worlds are here. Because you all have no apertures, you go into the staff of this mountain monk to forcibly create events.'

'Jingyin Cheng' (Jìng yīn chéng, a personal name) says: ''Fenyang's (Fényáng, a place name) old monk is very much like filling a well with snow, as if there is no one else around. This mountain monk will vent your anger today.' Picking up a staff, he says: 'The Buddhas of the three worlds dare not forcibly create events, but walk out from the staff of this mountain monk, saying to everyone: 'I dare not look down on you, you should all become Buddhas.' 'Pingyang Min' (Píng yáng mǐn, a personal name) says: 'Ordering them around, allowing these two old men to play with a dead snake as if it were alive. Although it is so, the upward aperture has not been touched. This mountain monk will pick it up for you today.' Picking up the staff, he says: 'Recognizing this, the Buddhas of the three worlds have their nostrils pierced by you. If you do not recognize it, your nostrils will be pierced by the Buddhas of the three worlds.' Throwing down the staff, he says: 'What is it?'

'Fenyang' (Fényáng, a place name) instructs the assembly: 'Those who expound the Dharma must possess the ten wisdoms that are identical to truth. If they do not possess the ten wisdoms that are identical to truth, they cannot distinguish between right and wrong, or between monks and laypeople, and cannot be the eyes for humans and gods, or decide what is right and wrong. It is like a bird flying in the sky but with broken wings, or like an arrow shot at a target but with a broken string. Because the string is broken, the shot does not hit the target; because the wings are broken, it cannot fly in the sky. Strong string and wings

牢空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真智。五同遍普。六同具足。七同得失。八同生殺。九同音㖃。十同得入。又曰。與甚麼人同得入。與阿誰同音㖃。作么生是同生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真智。孰能總同參。那個同大事。何物同一質。有點得出者。不吝慈悲。點不出者。未有參學眼在。切須辨取。要識是非。面目現在。

徑山杲云。汾陽末後若無個面目現在。一場敗闕。雖然如是。喪我兒孫。喝一喝。復頌。

兔角龜毛眼裡栽。鐵山當面勢崔嵬。東面南北無門入。曠劫無明當下灰。

十智同真面目全。于中一智是根源。若人要識汾陽老。劈破三玄作兩邊。(洪覺范)

十年湖海覓冤仇。不得冤仇未肯休。芍藥花開菩薩面。棕櫚葉長夜叉頭。(鼓山圭)

畫得真如活。花間試展開。黃鶯偷眼覷。不敢下枝來。(正堂辨)

陽春白雪人難和。藻鑒冰壺豈易觀。一把柳絲收不得。和煙搭在玉闌干。(或庵體)

碧玉妝成一樹高。條條垂下綠絲絳。不知細葉誰裁出。二月春風似箭刀。(平陽忞)

汾陽因僧問如何是接初機句。師曰汝是行腳僧。曰如何是辨衲僧句。師曰西方日出卯。曰

如何是正令行句。師曰千里特來呈舊面。曰如何是立乾坤句。師曰。北俱盧洲長粳米。食者無瞋亦無喜。又曰。祇將此四轉語驗天下衲僧。才見汝出來。驗得了也。

翠巖芝云。先師將此四句語驗天下衲僧。仔細思量。卻被天下衲僧一時勘破。

汾陽參首山。問百丈卷席意旨如何。山曰龍袖拂開全體現。師曰師意如何。山曰象王行處絕狐蹤。于言下大悟。拜起曰。萬古碧潭空界月。再三撈捷始應知。

保寧茂云。大小首山龍頭蛇尾。有底便道真不掩偽曲不藏直。拍禪床云。毗婆尸佛早留心。直至如今不得妙。

卷席機鋒問若何。拂開龍袖象王過。分明有月潭中取。放倒旗槍唱哩啰。(古南門)

諸方蹋遍氣吞牛。萬仞龍門啖直鉤。翻轉碧潭身命放。波濤平地起汾州。(晦山顯)

多年蠱毒實難堪。一語相投墮影寒。梅萼相傳孤韻遠。夜和鐘韻出林端。(自余弘)

漢州葉縣廣教院歸省禪師(首山念嗣)

問僧日暮投林朝離何處。曰新戒不曾學禪。師曰生身入地獄。下去。

智門寬代僧云。鑰匙在和尚手裡。　洞山聰云。者僧言中有響。許你是個作家。怎奈有前無後。當時若是個俊俏衲僧。待道生身入地獄。何不向道卻煩和尚引導。

葉縣因僧問。諸餘

【現代漢語翻譯】 現代漢語譯本 問：『如何是正令行句？』（如何是真正執行命令的句子？） 師父說：『千里特來呈舊面。』（你千里迢迢趕來，卻還是老樣子。） 問：『如何是立乾坤句？』（如何是確立天地的句子？） 師父說：『北俱盧洲長粳米，食者無瞋亦無喜。』（北俱盧洲出產長粒粳米，吃了的人既不生氣也不歡喜。） 又說：『只將此四轉語驗天下衲僧，才見汝出來，驗得了也。』（我只用這四句轉語來檢驗天下的僧人，才看到你出來，就已經檢驗完畢了。）

翠巖芝說：『先師用這四句語來檢驗天下的僧人，仔細思量，卻被天下的僧人一時勘破。』

汾陽去參拜首山，問：『百丈卷席意旨如何？』（百丈禪師捲起坐席的用意是什麼？） 首山說：『龍袖拂開全體現。』（龍袖一拂，全體顯現。） 汾陽問：『師意如何？』（師父您的意思是？） 首山說：『象王行處絕狐蹤。』（大象走過的地方，狐貍的軌跡就消失了。） 汾陽在言下大悟，拜起說：『萬古碧潭空界月，再三撈捷始應知。』（萬古碧潭中的空中之月，反覆撈取才應該知道。）

保寧茂說：『大小首山龍頭蛇尾，有的人便說真不掩偽，曲不藏直。』 拍禪床說：『毗婆尸佛（Vipassi Buddha）早留心，直至如今不得妙。』（毗婆尸佛早就留心，直到如今也沒能領悟其中的奧妙。）

卷席機鋒問若何，拂開龍袖象王過。分明有月潭中取，放倒旗槍唱哩啰。（古南門）

諸方蹋遍氣吞牛，萬仞龍門啖直鉤。翻轉碧潭身命放，波濤平地起汾州。（晦山顯）

多年蠱毒實難堪，一語相投墮影寒。梅萼相傳孤韻遠，夜和鐘韻出林端。（自余弘）

漢州葉縣廣教院歸省禪師（首山念嗣）

問僧：『日暮投林朝離何處？』（傍晚投宿樹林，早晨離開哪裡？） 僧答：『新戒不曾學禪。』（新受戒的僧人，不曾學過禪。） 師父說：『生身入地獄。』（活著就進入地獄。） 下去。

智門寬代替僧人說：『鑰匙在和尚手裡。』 洞山聰說：『這個僧人言中有響，可以算是個作家，怎奈有前無後。當時如果是個俊俏的僧人，等到他說『生身入地獄』，何不反問道『卻煩和尚引導』。』

葉縣因僧問：『諸餘（all the others）

【English Translation】 English version Asked: 'What is the phrase of the correct command being executed?' The master said: 'Coming from a thousand miles away, you present the same old face.' Asked: 'What is the phrase of establishing heaven and earth?' The master said: 'In Uttarakuru (Northern Kurus), there is long-grain rice. Those who eat it have neither anger nor joy.' He also said: 'I only use these four turning phrases to test the monks of the world. Just seeing you come out, I have already tested you.'

Cuiyan Zhi said: 'The late master used these four phrases to test the monks of the world. Thinking carefully, he was seen through by the monks of the world all at once.'

Fenyang visited Shoushan and asked: 'What is the meaning of Baizhang rolling up the mat?' Shoushan said: 'The dragon's sleeve is brushed open, and the whole is revealed.' Fenyang asked: 'What is the master's meaning?' Shoushan said: 'Where the elephant king walks, the fox's tracks disappear.' Fenyang had a great enlightenment upon hearing this, bowed and said: 'The moon in the ancient blue pool in the empty realm, only after repeatedly trying to grasp it, one should know.'

Baoning Mao said: 'Both big and small Shoushan are like a dragon's head and a snake's tail. Some people say that truth does not hide falsehood, and crookedness does not conceal straightness.' He clapped the Zen bed and said: 'Vipassi Buddha (Vipassi Buddha) paid attention early on, but still hasn't grasped the subtlety until now.'

What is the koan of rolling up the mat? The dragon's sleeve is brushed open, and the elephant king passes by. It is clear that the moon is taken from the pool. The flag is lowered and the song of 'lila' is sung. (Old South Gate)

Having trod all over the lands, his breath swallows an ox. He swallows the straight hook at the ten-thousand-ren Dragon Gate. Turning over the blue pool, he releases his life. Waves rise on the flat ground, starting from Fenzhou. (Huishan Xian)

The chronic poison is truly unbearable. A word strikes home, and the shadow falls cold. The plum blossoms pass on a solitary charm, and the night harmonizes with the bell's sound emerging from the forest's edge. (Ziyu Hong)

Zen Master Guisheng of Guangjiao Temple in Yexian County, Hanzhou (Successor of Shoushan Nian)

Asked a monk: 'Where do you enter the forest at dusk and leave in the morning?' The monk replied: 'I am a new initiate and have not studied Zen.' The master said: 'Born into hell.' Go down.

Zhimen Kuan said on behalf of the monk: 'The key is in the abbot's hand.' Dongshan Cong said: 'This monk's words have resonance, and he can be considered a writer, but unfortunately, he has a beginning but no end. If he were a handsome monk at that time, when he said 'Born into hell,' why not ask in return, 'Then please guide me, Abbot?'

Yexian asked a monk: 'All the others

即不問。如何是今日施設。師曰有你者瞎驢在。曰與么則打鼓弄琵琶。師曰捺胃放屁聲。

云峰悅云。然則一期以勢欺人。其奈事不孤起。葉縣老人失卻一隻眼。檢點得出。云峰分半院與你。檢點不出。良久云。橫按鏌鎁全正令。太平寰宇斬癡頑。

葉縣因僧問如何是學人密用心處。師曰鬧市輥毬子。曰意旨如何。師曰普請眾人看。

輥毬鬧市眾人看。一陣清風吹面寒。定亂不須雙刃劍。活人何必九還丹。(即庵覺)

葉縣上堂。廣教有驗人關截人機活人句。還有人道得么。若道不得。孤負平生。

呆庵莊云。云居也無驗人關也無截人幾也無活人句。還有道得者么。若道不得。孤負山僧。且道古人底是。老僧底是。

葉縣因僧問柏樹子話。師曰。我不辭與汝說。汝還信么。曰。和尚重言。爭敢不信。師曰。汝還聞檐頭雨滴聲么。僧失聲曰㖿。師曰汝見甚麼道理。僧頌曰。檐頭雨滴。分明歷歷。打破乾坤。當下心息。

庭前柏樹子。檐頭雨滴聲。風來荷折柄。千古意分明。(□□□)

潭洲神鼎洪諲禪師(首山念嗣)

因僧問撥塵見佛時如何。師曰佛亦是塵。

元庵慈因卍庵舉問。慈隨聲便喝。以手撥胸云。佛亦是塵。　用彰俊云。好語。只是未徹當。

【現代漢語翻譯】 現代漢語譯本 『即不問。如何是今日施設？』（既然不問，那什麼是今天的施設呢？）師曰：『有你者瞎驢在。』（有你這個瞎驢在這裡。）曰：『與么則打鼓弄琵琶。』（這樣說來就可以打鼓彈琵琶了。）師曰：『捺胃放屁聲。』（那是壓著肚子放屁的聲音。）

云峰悅云：『然則一期以勢欺人。其奈事不孤起。葉縣老人失卻一隻眼。檢點得出。云峰分半院與你。檢點不出。』（云峰悅說：『既然這樣，那就是一時仗著權勢欺負人。但事情不會無緣無故發生。葉縣老和尚失去一隻眼。如果能檢查出來，云峰分一半院子給你。如果檢查不出來。』）良久云：『橫按鏌鎁（mò yé，古代寶劍名）全正令，太平寰宇斬癡頑。』（過了一會兒說：『橫著按住鏌鎁寶劍，完全是爲了匡正法令和，在太平的天下斬殺愚癡頑固之人。』）

葉縣因僧問：『如何是學人密用心處？』（葉縣因為有僧人問：『什麼是學人秘密用功的地方？』）師曰：『鬧市輥毬子。』（師父說：『在鬧市裡滾球。』）曰：『意旨如何？』（僧人問：『這是什麼意思？』）師曰：『普請眾人看。』（師父說：『請大家一起來看。』）

『輥毬鬧市眾人看，一陣清風吹面寒。定亂不須雙刃劍，活人何必九還丹（jiǔ huán dān，傳說中的一種丹藥）。』（即庵覺）（在鬧市裡滾球，大家都來看，一陣清風吹來，臉上感到寒冷。平定亂世不需要雙刃劍，救活人又何必用九還丹。）

葉縣上堂：『廣教有驗人關、截人機、活人句。還有人道得么？若道不得，孤負平生。』（葉縣上堂說法：『廣教有檢驗人的關卡、截斷人機鋒的手段、使人開悟的語句。還有人能說得出來嗎？如果說不出來，就辜負了平生。』）

呆庵莊云：『云居也無驗人關，也無截人幾，也無活人句。還有道得者么？若道不得，孤負山僧。』（呆庵莊說：『云居山也沒有檢驗人的關卡，也沒有截斷人機鋒的手段，也沒有使人開悟的語句。還有能說得出來的人嗎？如果說不出來，就辜負了我這個山僧。』）且道古人底是，老僧底是？（那麼，你們說說，是古人說得對，還是我這個老和尚說得對？）

葉縣因僧問柏樹子話。師曰：『我不辭與汝說，汝還信么？』（葉縣因為有僧人問關於『柏樹子』的話。師父說：『我不推辭為你解說，你相信嗎？』）曰：『和尚重言，爭敢不信？』（僧人說：『和尚您鄭重其事地說，我怎麼敢不相信呢？』）師曰：『汝還聞檐頭雨滴聲么？』（師父說：『你聽到屋檐上雨滴的聲音了嗎？』）僧失聲曰：『㖿！』（僧人驚叫一聲：『啊！』）師曰：『汝見甚麼道理？』（師父說：『你看到了什麼道理？』）僧頌曰：『檐頭雨滴，分明歷歷，打破乾坤，當下心息。』（僧人吟誦道：『屋檐上的雨滴，清清楚楚，打破了天地，當下心就平靜了。』）

『庭前柏樹子，檐頭雨滴聲。風來荷折柄，千古意分明。』（□□□）（庭院前的柏樹，屋檐下的雨滴聲。風吹來荷花折斷了花柄，這千古的禪意多麼分明。）

潭洲神鼎洪諲（hóng yīn）禪師（首山念嗣）

因僧問：『撥塵見佛時如何？』（因為有僧人問：『拂去塵埃見到佛的時候是什麼樣的？』）師曰：『佛亦是塵。』（師父說：『佛也是塵埃。』）

元庵慈因卍庵（wàn ān）舉問。慈隨聲便喝，以手撥胸云：『佛亦是塵。』（元庵慈因卍庵舉起話頭來問。慈因隨著聲音就喝斥，用手撥開胸口說：『佛也是塵埃。』）用彰俊云：『好語，只是未徹當。』（用彰俊說：『說得好，只是還沒有完全透徹。』）

【English Translation】 English version 『That is, not asking. What is today's arrangement?』 The master said, 『There's a blind donkey like you here.』 The monk said, 『In that case, we can play drums and lutes.』 The master said, 『It's the sound of farting with a suppressed stomach.』

Yunfeng Yue said, 『Then, for a time, it's bullying people with power. But things don't arise in isolation. The old man of Yexian lost an eye. If you can figure it out, Yunfeng will give you half of the monastery. If you can't figure it out...』 After a long while, he said, 『Holding the Moyé (a famous ancient sword) horizontally is to fully rectify the law, and in the peaceful world, to slay the foolish and stubborn.』

Yexian asked a monk, 『What is the place where a student secretly applies their mind?』 The master said, 『Rolling a ball in the bustling market.』 The monk said, 『What is the meaning of that?』 The master said, 『Invite everyone to watch.』

『Rolling a ball in the bustling market, everyone watches, a gust of clear wind blows on the face, making it cold. To quell the chaos, there is no need for a double-edged sword, why use the Nine-Reversion Elixir (jiǔ huán dān, a legendary elixir) to save people?』 (Jian Jue)

Yexian ascended the hall: 『Guangjiao has the gate for testing people, the means for cutting off people's opportunities, and the phrases for enlivening people. Is there anyone who can speak of them? If you cannot speak of them, you have wasted your life.』

Daian Zhuang said, 『Yunju has no gate for testing people, no means for cutting off people's opportunities, and no phrases for enlivening people. Is there anyone who can speak of them? If you cannot speak of them, you have failed this mountain monk.』 Which is right, the ancients or this old monk?

Yexian asked a monk about the cypress tree. The master said, 『I don't mind explaining it to you, but do you believe it?』 The monk said, 『The master speaks solemnly, how dare I not believe it?』 The master said, 『Do you hear the sound of raindrops from the eaves?』 The monk exclaimed, 『Ah!』 The master said, 『What principle do you see?』 The monk chanted, 『Raindrops from the eaves, clear and distinct, breaking the universe, the mind immediately rests.』

『The cypress tree in the courtyard, the sound of raindrops from the eaves. The lotus stalk broken by the wind, the meaning of the ages is clear.』 (□□□)

Chan Master Hongyin (hóng yīn) of Shending in Tanzhou (Successor of Shoushan Nian)

A monk asked, 『What is it like when one sees the Buddha after sweeping away the dust?』 The master said, 『The Buddha is also dust.』

Yuan'an Ciyin Wan'an (wàn ān) raised the question. Ciyin immediately shouted and brushed his chest with his hand, saying, 『The Buddha is also dust.』 Yongzhang Jun said, 『Good words, but not thoroughly understood.』

你道者僧三身中問那一身。若是法身。神鼎不應答佛亦是塵。若是報化身。者僧何必問撥塵見佛。檢點將來。直是好笑。今日忽有問龍峰。撥塵見佛時如何。只對他道。待汝撥得塵盡。許汝見。如斯剖判還徹當否。久參上士試辯看。

撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。(元庵慈)

襄州谷隱山石門蘊聰禪師(首山念嗣)

上堂。十五日已前諸佛生。十五日已后諸佛滅。十五日已前諸佛生。你不得離我者里。若離我者里。我有鉤子鉤你。十五日以後諸佛滅。你不得住我者里。若住我者里我有錐子錐你。且道正當十五日。用鉤即是。用錐即是。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。

昭覺勤云。放行處把住。把住處放行。雖是為人鉗錘。爭奈傷風犯手。若是崇寧則不然。十五日已前不得住我者里。若住我者里。我放火燒你。十五日已后你不得離我者里。你若離我者里。我放火燒你。正當十五日。化為萬斛明珠。撒在大千沙界。處處盡放光明。各各急著眼看。　徑山杲云。恢張三玄三要。扶豎臨濟正宗。須是恁么人始得。雖然如是。雲門即不然。十五日已前諸佛本不曾生。十五日已后諸佛本不曾滅。十五日已前你若離我者里。我也不用

【現代漢語翻譯】 現代漢語譯本： 你問這位僧人，佛的三身（Trikaya）中是哪一身？如果是法身（Dharmakaya，真理之身），神鼎和尚不應該回答，佛也就成了塵埃。如果是報身（Sambhogakaya，受用身）或化身（Nirmanakaya，應化身），這位僧人又何必問『撥開塵土見佛』？仔細檢查這些說法，真是可笑。今天如果有人問龍峰禪師，『撥開塵土見佛』時會怎麼樣？就直接告訴他：『等你撥盡塵土，才允許你見佛。』 這樣的剖析還算透徹嗎？久參禪法的上士們請辨別看看。

撥開塵土見佛，佛也成了塵土。問完了也答完了，當下就翻身離開。勸君更盡一杯酒，西出陽關無故人。（元庵慈）

襄州谷隱山石門蘊聰禪師（首山念嗣）

上堂開示：十五日之前，諸佛出生。十五日之後，諸佛滅度。十五日之前，諸佛出生，你不能離開我這裡。如果離開我這裡，我就用鉤子鉤住你。十五日之後，諸佛滅度，你不能住在我這裡。如果住在我這裡，我就用錐子錐你。那麼，正在十五日這一天，是用鉤子好呢，還是用錐子好呢？正在十五日這一天，鉤子和錐子都停止使用。如果還想問怎麼樣，回頭一看，太陽又出來了。

昭覺勤禪師說：該放開的時候就抓住，該抓住的時候就放開。雖然這是為人施加鉗錘，但難免會傷風敗俗。如果是崇寧禪師，就不會這樣。十五日之前，你不能住在我這裡，如果住在我這裡，我就放火燒你。十五日之後，你不能離開我這裡，如果你離開我這裡，我就放火燒你。正在十五日這一天，化為萬斛明珠，撒在大千世界，處處都放出光明。各位趕緊睜大眼睛看。

徑山杲禪師說：弘揚三玄三要，扶持臨濟宗的正統。必須是這樣的人才行。雖然是這樣，雲門禪師卻不這樣認為。十五日之前，諸佛本來就沒有出生。十五日之後，諸佛本來就沒有滅度。十五日之前，你如果離開我這裡，我也不用鉤子。

【English Translation】 English version: You ask this monk, which of the Buddha's three bodies (Trikaya) are you referring to? If it is the Dharmakaya (the Body of Truth), then shouldn't Shen Ding answer, and the Buddha would become dust. If it is the Sambhogakaya (the Body of Enjoyment) or the Nirmanakaya (the Body of Transformation), then why would this monk ask 'Seeing the Buddha by brushing away the dust'? Examining these statements carefully, it's truly laughable. If someone were to ask Zen Master Longfeng today, 'What happens when seeing the Buddha by brushing away the dust?' I would directly tell him: 'Only when you have brushed away all the dust will I allow you to see the Buddha.' Is this analysis thorough enough? Long-practiced senior monks, please discern and see.

Brushing away the dust to see the Buddha, the Buddha also becomes dust. The question is asked and answered, immediately turn away. I urge you to drink another cup of wine, for beyond Yangguan, there are no old friends. (Yuan'an Ci)

Zen Master Yuncong of Shimen, Guyin Mountain, Xiangzhou (Successor of Shoushan Nian)

Ascending the Dharma hall: Before the fifteenth day, all Buddhas are born. After the fifteenth day, all Buddhas pass away. Before the fifteenth day, all Buddhas are born, you must not leave here. If you leave here, I will hook you with a hook. After the fifteenth day, all Buddhas pass away, you must not stay here. If you stay here, I will pierce you with an awl. So, on the very fifteenth day, is it better to use a hook or an awl? On the very fifteenth day, both the hook and the awl are put to rest. If you still want to ask what happens, look back, and the sun rises again.

Zen Master Zhao Jueqin said: When it's time to release, hold on; when it's time to hold on, release. Although this is applying the tongs and hammer for people, it inevitably leads to catching a cold and hurting the hand. If it were Zen Master Chongning, it wouldn't be like this. Before the fifteenth day, you must not stay here; if you stay here, I will set you on fire. After the fifteenth day, you must not leave here; if you leave here, I will set you on fire. On the very fifteenth day, it transforms into ten thousand bushels of bright pearls, scattered throughout the great thousand worlds, everywhere emitting light. Everyone, quickly open your eyes wide and look.

Zen Master Jingshan Gao said: Promote the Three Mysteries and Three Essentials, support the orthodox lineage of Linji. It must be someone like this to be able to do it. Although it is like this, Zen Master Yunmen doesn't think so. Before the fifteenth day, the Buddhas were never born. After the fifteenth day, the Buddhas never passed away. Before the fifteenth day, if you leave here, I don't need a hook.

鉤鉤你。一任橫擔拄杖緊捎草鞋。十五日已后你若住我者里。我也不用錐錐你。一任拗折拄杖高掛缽囊。正當十五日合作么生。十五日前後。鉤錐徒爾為。今朝十五日。正好用鉤錐。作么生用。路逢死蛇莫打殺。無底籃兒盛將歸。　天寧琦云。用盡自己心。笑破他人口。　報恩秀云。妙喜向石門放行處把定。把定處放行。終是撞頭磕額。賴有末後句與天童同參。且道同參底事作么生。石女夜裁無縫錦。死蛇多出放生籃。　伏龍長云。二大老把手上高山。怎奈旁觀者哂。且道無明有甚長處。十五日已前諸佛生。以不生生為生。十五日已后諸佛滅。以不滅滅為滅。十五日已前你若住我者里。我卻用錐錐你。直須尸橫萬里血濺梵天。十五日已后你若離我者里。我卻用鉤鉤你直須眉毛撕結鼻孔相拄。十五日前後。鉤錐常在手。正當十五日。大家要知有。一任面南看北斗。草木叢林獅子㖃。

谷隱因僧問。日往月來遷。不覺年衰老。還有不老者么。師曰有。曰如何是不老者。師曰。虬龍筋力高聲叫。晚后精靈轉更多。

洞里無雲別有天。桃花如錦柳如煙。仙家不會論冬夏。石爛松枯是一年。(無量壽)

谷隱入州看官。路逢延慶長老問。中路相逢。一句作么生道。師曰某甲禮拜和尚有分。明日到院茶話次。慶

曰。昨日聞學士說新石門和尚。和尚久在石門。為什麼卻新去。師曰腦後合掌。

天寧琦云。石門道某甲禮拜和尚有分。延慶著賊也不知。要識石門么。李靖三兄久經行陣。雖然如是。未免倚勢欺人。

谷隱因僧問。一陽才起天地咸知。依時及節事如何。師曰午夜燈光連夕照。曰照后如何。師曰茶煙香篆一時清。

平陽忞云。有問一陽才起天地咸知依時及節事如何。但向道長至來朝賀。昏鐘此夜參。參后如何。大眾歸單打坐。兩序寢堂茶湯。　廣教玉云。有問依時及節事如何。便棒。更問如何若何。連棒趁出。倘或是個衲僧。必有轉身一路。

谷隱因僧問如何是道。師曰臘月三十日。

臘月三十日。開口便為敕。更擬問如何。明朝正月一。(無準范)

臘月三十日。真個好訊息。戴帽空山行。穿靴水上立。(云衲慶)

谷隱因僧問。一處火發任從你救。八方齊發時如何。師曰快。僧曰還求出也無。師曰若求出即燒殺你。僧禮拜。師曰直饒你不求出也燒殺你。

仁王教云。我不似谷隱𦆆纖。八方火發時如何。合掌云。諸行無常是生滅法。生滅滅已寂滅為樂。

谷隱因僧問如何是夜半正明天曉不露。師曰牡丹花下睡貓兒。

廣胤標云。花明無月夜。聲急正

秋天。今人動輒以理事功位會他家裡事。卻似捧土培泰山。掬水沃東海。直是未在。且畢竟如何即是。竿頭絲線從君弄。不犯清波意自殊。

照盡體無依功。終位亦忘。渾然理不昧。卓卓事寧彰。煙月那知人世改。春風依舊上長楊。(平陽忞)

牡丹花下睡貓兒。石女菱花夜半窺。絕國風流渾不艷。倒拈禿帚畫蛾眉。(遠庵僼)

汝州廣慧元璉禪師(首山念嗣)

參首山。問學人親到寶山空手回時如何。山曰家家門前火把子。師曰某甲從今不疑天下老和尚舌頭也。山曰。汝會處作么。與我說來看。師曰祇是地上水碙砂山。曰汝會也。師便禮拜。

徑山杲云。你道首山還肯他廣慧也無。若道肯他。何故不與一棒。若道不肯他。何故不與一棒。有人於此道得。妙喜與他一棒。

家家門前火把子。今古分明須記取。五更鐘后聽雞鳴。失曉朝官不戴帽。(石門聰)

門前火把寶山回。玄學之徒遍九垓。南海岸頭波浪起。西番氈帽㨾時裁。(翠巖真)

空手歸時誰肯信。驢駝馬載入門來。家家舉起火把子。半夜天如白日開。(白雲端)

寶山到日事如何。空手回時所得多。家家門前火把子。明如日月照山河。(佛鑒勤)

家家門前火把子。散作天涯照夜燈。叵耐

【現代漢語翻譯】 現代漢語譯本： 秋天。現在的人動不動就用『理事功位』來揣測他人的家事。這就像用泥土堆泰山，用水瓢澆東海，根本不可能成功。那麼，到底應該怎樣呢？就像在竹竿頂端玩弄絲線，只要不觸犯清澈的水波，意境自然與衆不同。

照亮一切，本體無所依傍，功名利祿最終也會被遺忘。雖然混混沌沌，但真理不會被矇蔽，事情自然會更加彰顯。煙霧和月亮哪裡知道人世間的變化，春風依舊吹拂著長滿楊樹的大道。（平陽忞）

牡丹花下睡覺的貓兒，石女在半夜偷偷照菱花鏡。絕世的風流也顯得毫無姿色，倒拿著禿掃帚來畫眉。（遠庵僼）

汝州廣慧元璉禪師（首山念嗣）

參拜首山，（廣慧元璉禪師）問道：『學人親自到了寶山，卻空手而歸，這是怎麼回事？』首山說：『家家門前都有火把。』（廣慧元璉禪師）說：『我從今以後不再懷疑天下老和尚的舌頭了。』首山說：『你理解的地方是什麼？說來給我聽聽。』（廣慧元璉禪師）說：『只是地上水碙砂山。』首山說：『你明白了。』（廣慧元璉禪師）便禮拜。

徑山杲說：『你們說首山是否認可廣慧呢？如果說認可他，為什麼不給他一棒？如果說不認可他，為什麼不給他一棒？有人能在這裡說得清楚，妙喜就給他一棒。』

家家門前都有火把，古往今來都應該清楚地記住。五更鐘聲之後聽見雞鳴，失曉的朝官來不及戴帽子。（石門聰）

門前的火把，寶山空手而歸，玄學之徒遍佈九州大地。南海岸邊波浪翻滾，西番的氈帽也趕時髦地裁剪。（翠巖真）

空手而歸，誰肯相信？驢子、駱駝、馬匹滿載而歸。家家戶戶舉起火把，半夜裡像白天一樣明亮。（白雲端）

到達寶山那天情況如何？空手而歸時得到的更多。家家門前都有火把，像日月一樣照亮山河。（佛鑒勤）

家家門前都有火把，散落在天涯海角，照亮黑夜。真可恨！

【English Translation】 English version: Autumn. Nowadays, people readily use 'reason, affairs, merit, and position' to speculate about others' family matters. This is like piling soil to build Mount Tai (a sacred mountain in China), or using a dipper to water the East Sea, which is simply impossible to succeed. So, what exactly should it be like? It's like playing with silk threads on the top of a bamboo pole; as long as you don't disturb the clear waves, the artistic conception will naturally be different.

Illuminating everything, the essence has nothing to rely on, and fame and fortune will eventually be forgotten. Although it's chaotic, the truth will not be obscured, and things will naturally become more apparent. How would smoke and the moon know about the changes in the human world? The spring breeze still blows on the avenue full of poplar trees. (Pingyang Min)

A cat sleeping under peony flowers, a stone woman secretly looking into a mirror at midnight. Even unparalleled elegance seems unattractive, holding a worn-out broom upside down to paint eyebrows. (Yuan'an Fan)

Zen Master Yuanlian of Guanghui Temple in Ruzhou (Successor of Shoushan Nian)

Visiting Shoushan, (Zen Master Yuanlian of Guanghui Temple) asked: 'A student personally arrives at the treasure mountain but returns empty-handed. What is the meaning of this?' Shoushan said: 'Every family has a torch in front of their door.' (Zen Master Yuanlian of Guanghui Temple) said: 'From now on, I will no longer doubt the tongues of the old monks in the world.' Shoushan said: 'What is your understanding? Tell me about it.' (Zen Master Yuanlian of Guanghui Temple) said: 'It's just water-eroded sand mountains on the ground.' Shoushan said: 'You understand.' (Zen Master Yuanlian of Guanghui Temple) then bowed.

Jingshan Gao said: 'Do you say that Shoushan acknowledges Guanghui or not? If you say he acknowledges him, why doesn't he give him a blow? If you say he doesn't acknowledge him, why doesn't he give him a blow? If someone can explain this clearly, Miaoxi will give him a blow.'

Every family has a torch in front of their door; this should be clearly remembered from ancient times to the present. After the fifth watch bell, listen to the rooster's crow; the court official who oversleeps doesn't have time to put on his hat. (Shimen Cong)

The torch in front of the door, returning empty-handed from the treasure mountain, followers of metaphysics are all over the land. Waves rise on the southern coast, and felt hats from the Western Regions are also tailored in fashionable styles. (Cuiyan Zhen)

Returning empty-handed, who would believe it? Donkeys, camels, and horses return fully loaded. Every household raises a torch, as bright as day in the middle of the night. (Baiyun Duan)

What was the situation on the day of arriving at the treasure mountain? More is gained when returning empty-handed. Every family has a torch in front of their door, shining like the sun and moon, illuminating the mountains and rivers. (Fojian Qin)

Every family has a torch in front of their door, scattered across the ends of the earth, illuminating the night. How hateful!

連宵風雨急。幾多吹滅暗中行。(越鑒徹)

廣慧初到首山。山問近離甚處。師曰漢上。山豎拳曰漢上還有者個么。師曰者個是甚麼碗鳴聲。山曰瞎。師曰恰是。拍一拍便出。

十里秋江駕葉舟。蘆花深處得優遊。絲綸舒捲乘風慣。蝦蟹金鱗一釣收。(澗庵怡)

天際無雲燕子飛。臨池剪水自離披。雖然翠羽無涓滴。未免旁觀皺斷眉。(粟庵鼎)

并州承天三交智嵩禪師(首山念嗣)

示眾。第一單槍甲馬。第二甲馬單槍。第三攃星排陣。第四衣錦還鄉。僧問如何是單槍甲馬。師曰。不是金牙作。怎能射尉遲。曰如何是甲馬單槍。師曰。金鏃馬前落。婁樊喪膽魂。曰如何是攃星排陣。師曰。陣雲橫海上。未辨聖明君。曰如何是衣錦還鄉。師曰。四海無訊息。回奉聖明君。

天寧琦云。三交幸是太平時節。何得干戈相待。報恩今日也不用甲馬單槍。也不用單槍甲馬。也不用撒星排陣。也不用衣錦還鄉。寒來向火熱則乘涼。撒手到家人不識。了無一物獻尊堂。　大覺升云。三交雖有圖王定霸之謀。不免為太平奸賊。大覺無者許多般去就。卻能坐致太平。乃豎拂子云。會么。吾寧鬥智不鬥力。一紙賢於十萬師。

三交問僧。你是迦葉門前客。祇園會裡人。僧曰今日特來禮拜和尚

【現代漢語翻譯】 現代漢語譯本： 連夜的風雨來勢洶洶，有多少人摸黑趕路。（越鑒徹）

廣慧禪師初到首山，首山問他最近從哪裡來。廣慧禪師說從漢上來。首山豎起拳頭說：『漢上還有這個嗎？』廣慧禪師說：『這個是什麼碗發出的聲音？』首山說：『瞎！』廣慧禪師說：『正是。』然後拍一拍手就離開了。

在十里秋江上駕著小船，在蘆葦花深處悠閒自在。習慣了舒捲絲線，乘著風，蝦蟹和帶金色的魚鱗的魚都能一釣而獲。（澗庵怡）

天空中沒有云，燕子自由飛翔。在池塘邊掠過水麵，姿態隨意。雖然翠綠的羽毛沒有沾濕一滴水，但還是免不了讓旁觀者皺眉。（粟庵鼎）

并州承天三交智嵩禪師（首山唸的弟子）

開示大眾：第一是單槍甲馬（指單獨作戰的士兵），第二是甲馬單槍（指士兵和戰馬），第三是攃星排陣（指像星星一樣排列的陣勢），第四是衣錦還鄉（指功成名就后穿著華麗的衣服回到故鄉）。有僧人問：『什麼是單槍甲馬？』禪師說：『不是用金牙做的弓箭，怎麼能射中尉遲（指唐朝名將尉遲恭）？』僧人問：『什麼是甲馬單槍？』禪師說：『金箭落在馬前，婁樊（指古代少數民族）嚇得魂飛魄散。』僧人問：『什麼是攃星排陣？』禪師說：『陣雲橫在海上，難以分辨出聖明的君主。』僧人問：『什麼是衣錦還鄉？』禪師說：『四海沒有訊息傳來，回來侍奉聖明的君主。』

天寧琦云禪師說：『三交禪師幸好是太平時期，為什麼要用戰爭的方式來對待？報恩禪師我今天也不用甲馬單槍，也不用單槍甲馬，也不用撒星排陣，也不用衣錦還鄉。寒冷的時候就烤火取暖，炎熱的時候就乘涼。放手回到家，家裡人都不認識了，沒有什麼東西可以獻給尊堂。』大覺升云禪師說：『三交禪師雖然有圖謀稱王稱霸的計策，但免不了成為太平盛世的奸賊。大覺禪師我沒有這麼多花樣，卻能坐享太平。』於是豎起拂塵說：『明白了嗎？我寧願鬥智也不鬥力，一張紙比十萬軍隊還有用。』

三交禪師問僧人：『你是迦葉（Kasyapa，佛教中的一位重要弟子）門前的客人，還是祇園（Jetavana，佛教中的一個著名寺院）法會裡的人？』僧人說：『今天特地來禮拜和尚。』

【English Translation】 English version: The wind and rain came fiercely all night, how many people were traveling in the dark. (Yue Jianche)

When Guanghui first arrived at Shoushan, Shoushan asked him where he had come from recently. The master said from Hanshang. Shoushan raised his fist and said, 'Is there still this in Hanshang?' The master said, 'What is the sound of this bowl?' Shoushan said, 'Blind!' The master said, 'Exactly.' Then he clapped his hands and left.

Sailing a small boat on the ten-mile autumn river, leisurely in the depths of the reed flowers. Accustomed to rolling and unrolling the silk thread, taking advantage of the wind, shrimp, crabs, and fish with golden scales can be caught with one cast. (Jian'an Yi)

There are no clouds in the sky, and swallows fly freely. Skimming the water by the pond, the posture is casual. Although the emerald feathers are not wet with a drop of water, it is inevitable that the onlookers will frown. (Su'an Ding)

Chan Master Zhicong of Sanjiao Cheng Tian Temple in Bingzhou (Successor of Shoushan Nian)

Instructing the assembly: First is 'single spear armored horse' (dan qiang jia ma) (referring to a soldier fighting alone), second is 'armored horse single spear' (jia ma dan qiang) (referring to a soldier and warhorse), third is 'brushing stars array' (ca xing pai zhen) (referring to an array arranged like stars), and fourth is 'returning home in brocade' (yi jin huan xiang) (referring to returning to one's hometown in gorgeous clothes after achieving success). A monk asked, 'What is a single spear armored horse?' The master said, 'If it is not made of golden teeth, how can one shoot Yuchi (referring to the famous general Yuchi Gong of the Tang Dynasty)?' The monk asked, 'What is an armored horse single spear?' The master said, 'The golden arrow falls in front of the horse, and Loufan (referring to ancient ethnic minorities) are frightened out of their wits.' The monk asked, 'What is a brushing stars array?' The master said, 'The array clouds lie across the sea, making it difficult to distinguish the wise ruler.' The monk asked, 'What is returning home in brocade?' The master said, 'There is no news from all over the world, returning to serve the wise ruler.'

Chan Master Qiyun of Tianning said, 'Fortunately, it is a time of peace for Chan Master Sanjiao, why treat each other with warfare? I, Chan Master Baoen, will not use armored horse single spear today, nor will I use single spear armored horse, nor will I use brushing stars array, nor will I use returning home in brocade. When it is cold, warm yourself by the fire, and when it is hot, enjoy the cool. Letting go and returning home, the family does not recognize you, and there is nothing to offer to the ancestral hall.' Chan Master Shengyun of Dajue said, 'Although Chan Master Sanjiao has plans to plot kingship and dominate, he cannot avoid becoming a traitor in a peaceful and prosperous age. I, Chan Master Dajue, do not have so many tricks, but I can sit and enjoy peace.' Then he raised the whisk and said, 'Do you understand? I would rather fight with wisdom than with strength, a piece of paper is more useful than a hundred thousand troops.'

Chan Master Sanjiao asked the monk, 'Are you a guest in front of Kasyapa's (Kasyapa, an important disciple in Buddhism) gate, or a person in the Jetavana (Jetavana, a famous monastery in Buddhism) assembly?' The monk said, 'I have come specifically to pay respects to the abbot today.'

。師曰洎合不問阇黎。僧便喝。師曰錯。僧又喝。師曰放你三十棒。曰許和尚具一隻眼。師曰吃棒了呈款。

永寧鼎云。若要約法三章。二俱好與二十。因甚如此。重賞之下。復頌。

繞株利鏃難𢌞避。就地橫眠喪膽魂。瞠得眼時皮骨綻。華冠撲落可憐生。

三交與李駙馬楊內翰問答次。李曰。彌陀演化于西方。達磨傳心於東土。胡來漢現水到渠成。五嶽鎮靜以崢嶸。百穀朝宗而浩渺。一靈之性托境現形。三有之中憑誰立命。師曰。仙人無婦。石女無夫。楊曰。尼剃頭不復生子。師曰陜府鐵牛能哮㖃。嘉州大象念摩訶。李曰側跳上山巔。師曰騎牛不著靴。

元叟端云。大小唐明。墻塹不堅。扃鐍不固。致令他俗人有入室操戈之舉。是你諸人且作么生會。擊拂子云。白鷺下田千點雪。黃鸝上樹一枝花。

三交問僧甚處來。曰潞府。師曰潞府米作么價。曰和尚試道看。師曰。不解作客。勞煩主人。庫下喫茶去。

承天怡云。三交祇知者僧不解作客。不知自己亦不會為主。庫下喫茶雖則隨家豐儉。爭奈恭而無禮。

大鑒下十一世

潭州石霜慈明楚圓禪師(汾陽昭嗣)

參汾陽經二年。一日訴曰。自至法席。不蒙指示。但念歲月飄忽。己事未明。失出家利。語未卒。

【現代漢語翻譯】 現代漢語譯本：

師父說：『你為什麼不問老衲？』僧人便喝了一聲。師父說：『錯了。』僧人又喝了一聲。師父說：『饒你三十棒。』僧人說：『允許和尚你有一隻眼。』師父說：『吃了棒子，呈上罰款。』 永寧鼎云禪師說：『如果要約法三章，兩個都好，就給二十棒。』為什麼這樣說呢？重賞之下必有勇夫。又作頌說： 『繞著樹幹射箭難以躲避，就地橫臥只會喪失膽魂。瞪大眼睛時皮開肉綻，華麗的帽子掉落，真是可憐。』 三交禪師與李駙馬、楊內翰問答時，李駙馬說：『彌陀（Amitabha，阿彌陀佛）演化于西方，達磨（Bodhidharma，菩提達摩）傳心於東土。胡人來了，漢人就顯現，水到渠成。五嶽鎮靜而崢嶸，百川朝宗而浩渺。一靈之性依託外境顯現形體，三有（欲有、色有、無色有）之中憑誰立命？』師父說：『仙人沒有妻子，石女沒有丈夫。』楊內翰說：『尼姑剃頭不能再生孩子。』師父說：『陜府的鐵牛能吼叫，嘉州的石像念摩訶（摩訶般若波羅蜜多）。』李駙馬說：『側身跳上山巔。』師父說：『騎牛不穿靴。』 元叟端云禪師說：『大唐和小唐，墻壁不堅固，門閂不牢靠，導致其他俗人有入室操戈的行為。你們這些人要怎麼理解？』於是敲擊拂塵說：『白鷺飛下田野，像是千點雪花；黃鸝飛上樹梢，像是一枝鮮花。』 三交禪師問僧人從哪裡來。僧人說：『潞府。』師父說：『潞府的米什麼價錢？』僧人說：『和尚你試著說看。』師父說：『不善於做客人，勞煩主人了。去庫房喝茶吧。』 承天怡云禪師說：『三交禪師只知道這個僧人不會做客人，不知道自己也不會做主人。去庫房喝茶雖然是隨各家的豐儉，但終究是恭敬而無禮。』 大鑒下十一世 潭州石霜慈明楚圓禪師（汾陽昭嗣） 參學汾陽善昭禪師兩年。一天，楚圓禪師訴說道：『自從來到您的座下，沒有得到您的指示。只是覺得歲月飛逝，自己的事情還沒有明白，失去了出家的利益。』話還沒說完，

【English Translation】 English version:

The master said, 'Why don't you ask this old monk?' The monk then shouted. The master said, 'Wrong.' The monk shouted again. The master said, 'I'll spare you thirty blows.' The monk said, 'Allow the venerable monk to have one eye.' The master said, 'After taking the blows, present the fine.' Yongning Dingyun said, 'If you want to set three rules, it's good for both, then give twenty blows.' Why is it so? Under great reward, there must be brave men. He then composed a verse: 'Arrows shot around the tree are hard to dodge, lying flat on the ground only loses courage. When the eyes are wide open, the skin and bones crack, the ornate hat falls off, a pitiful sight.' When Sanjiao Zen Master was answering questions with Li, the Prince Consort, and Yang, the Academician, Li said, 'Amitabha (Amitabha, the Buddha of Infinite Light) manifested in the West, Bodhidharma (Bodhidharma, the founder of Zen Buddhism) transmitted the mind in the East. When the barbarian comes, the Han appears, water flows and the channel is formed. The Five Peaks are tranquil and towering, the hundred streams flow towards the sea and are vast. The nature of one spirit relies on the environment to manifest form, in the three realms (the realms of desire, form, and formlessness), on whom does one rely for life?' The master said, 'Immortals have no wives, stone women have no husbands.' Yang said, 'Nuns shave their heads and cannot bear children again.' The master said, 'The iron ox of Shaanxi Prefecture can roar, the stone elephant of Jia Prefecture recites Mahā (Mahā Prajñāpāramitā).' Li said, 'Sideways jump to the top of the mountain.' The master said, 'Riding an ox without wearing boots.' Yuansou Duanyun Zen Master said, 'The Great Tang and the Small Tang, the walls are not strong, the bolts are not secure, causing other laypeople to have the act of wielding weapons in the room. How do you all understand this?' Then he struck the whisk and said, 'White herons fly down to the fields, like a thousand snowflakes; orioles fly up to the branches, like a single flower.' Sanjiao Zen Master asked a monk where he came from. The monk said, 'Lufu.' The master said, 'What is the price of rice in Lufu?' The monk said, 'Venerable monk, try to say it.' The master said, 'Not good at being a guest, troubling the host. Go to the storehouse for tea.' Chengtian Yiyun Zen Master said, 'Sanjiao Zen Master only knows that this monk is not good at being a guest, and does not know that he himself is not good at being a host. Going to the storehouse for tea, although it depends on the wealth of each family, is ultimately respectful but without propriety.' Eleventh Generation under Dajian Tanzhou Shishuang Ciming Chuyuan Zen Master (Fenyang Zhao's Successor) Studied with Zen Master Fenyang Shanzhao for two years. One day, Zen Master Chuyuan complained, 'Since coming to your seat, I have not received your instruction. I only feel that the years are fleeting, and my own affairs have not been clarified, losing the benefit of leaving home.' Before he finished speaking,

陽熟視罵曰。是惡知識。敢稗販我。怒舉杖逐之。師擬伸救。陽掩師口。師乃大悟曰。是知臨濟。道出尋常。

曉庵昱云。驅耕夫牛。奪饑人食。從上宗門爪牙。還他汾陽好手。然而鵝王擇乳素非鴨類。不是其人大難承當。驀擲拄杖云。達磨大師無當門齒。

尋常舟楫利旋迴。刬地颶風黑雨雷。崖石浪奔船破盡。惡龍頷下得珠來。(漢月藏)

萬鈞勁弩藏深毒。賺殺英雄暗地驚。捱到角尖機迅發。西河惡浪過崩霆。(晦山顯)

迅雷一發眾皆驚。且喜英靈拶入深。掩口勒回千里驥。方知有道出常情。(密傳镕)

慈明謁神鼎諲。髮長不剪。敝衣楚音。通謁稱法侄。一眾大笑。鼎遣童子問。長老誰之嗣。師仰視屋曰親見汾陽來。鼎杖而出。顧見頎然。問曰汾州有西河師子是否。師指其後絕叫曰屋倒矣。童子返走。鼎回顧。相矍鑠。師地坐脫只履而視之。鼎老忘所問。又失師所在。師徐起整衣且行且語曰。見面不如聞名。遂去。鼎嘆曰。汾州乃有此兒耶。

屋倒陳鞋未足奇。聞名見面有斯兒。縱然師子能翻躑。莫道文殊老不知。(三峰藏)

掣電之機更撒沙。回頭霧鎖眼迷𥉵。雖然得個便宜了。未免遭它腦後叉。(德庵心)

慈明因僧問如何是佛。師曰水出高原。復自

【現代漢語翻譯】 現代漢語譯本： 陽熟視並罵道：『這是惡知識（指引人走向邪路的壞朋友），竟敢欺騙我！』 憤怒地舉起棍杖追趕他。老師想要上前阻止，陽卻摀住老師的嘴。老師因此大悟，說道：『這才知道臨濟（臨濟宗），道法出自尋常。』 曉庵昱評論說：『驅趕耕田的牛，奪走飢餓人的食物，這是從上宗門（指禪宗）的手段，還他汾陽（汾陽善昭禪師）的好本事。然而鵝王選擇乳汁，本來就不是鴨子的種類。不是那樣的人很難承擔。』 猛地擲下拄杖說：『達磨大師沒有當門牙齒。』 『尋常的舟船容易迴轉，突然颳起颶風，下起黑雨，雷聲大作。崖石崩塌，海浪奔涌，船隻盡毀，卻從惡龍的下巴里得到了寶珠。』（漢月藏） 『萬鈞強弩隱藏著劇毒，暗地裡嚇壞了英雄。等到角尖時機迅猛爆發，西河的惡浪如同崩塌的雷霆。』（晦山顯） 『迅雷一發，眾人皆驚。可喜的是英靈已經深入。摀住嘴巴，勒住千里馬，才知道有道法出自常情。』（密傳镕） 慈明（慈明楚圓禪師）拜訪神鼎諲（神鼎諲禪師），他頭髮很長，不剪，穿著破舊的衣服，帶著楚地的口音。通報時自稱是法侄（弟子輩），眾人大笑。神鼎派童子問：『長老是誰的嗣法弟子？』 慈明仰視屋頂說：『親眼見過汾陽（汾陽善昭禪師）來。』 神鼎舉杖而出，回頭看見慈明身材高大，問道：『汾州有西河獅子嗎？』 慈明指著他的身後，大叫道：『屋子倒了！』 童子跑回去稟報。神鼎回頭看，兩人互相注視。慈明就地坐下，脫下一隻鞋子看著。神鼎年老，忘記了要問什麼，又找不到慈明在哪裡。慈明慢慢起身，整理衣服，邊走邊說：『見面不如聞名。』 於是離開了。神鼎嘆息道：『汾州竟然有這樣的後生啊！』 『屋倒和脫鞋並不奇怪，聞名不如見面，真有這樣的人。縱然獅子能夠翻身跳躍，也不要說文殊菩薩老了就不知道。』（三峰藏） 『閃電般的機會還要撒沙子，回頭看去，霧氣鎖住眼睛，迷迷糊糊。雖然得到了一點便宜，也難免遭到腦後的襲擊。』（德庵心） 慈明因為有僧人問什麼是佛，慈明說：『水出高原。』 又自己說

【English Translation】 English version: Yang stared and scolded: 'This is an evil advisor (a bad friend who leads people to evil paths), daring to deceive me!' Angrily, he raised his staff to chase him. The teacher tried to stop him, but Yang covered the teacher's mouth. The teacher then had a great enlightenment and said: 'Now I know that Linji (Linji school), the Dao comes from the ordinary.' Xiaoan Yu commented: 'Driving away the plowing ox, taking away the food of the hungry, this is the method of the upper sect (referring to Zen Buddhism), returning him to the good skills of Fenyang (Zen Master Fenyang Shanzhao). However, the swan king chooses milk, which is not the kind of duck. It is difficult for someone who is not like that to bear it.' He threw down his staff and said: 'Bodhidharma has no front teeth.' 'Ordinary boats are easy to turn around, suddenly a hurricane blows, black rain falls, and thunder rumbles. Cliffs collapse, waves surge, and boats are destroyed, but a pearl is obtained from the chin of an evil dragon.' (Hanyue Cang) 'A strong crossbow of ten thousand jun hides deadly poison, secretly frightening heroes. When the tip of the horn bursts out swiftly, the evil waves of the West River are like collapsing thunder.' (Huishan Xian) 'A sudden thunderclap startles everyone. It is gratifying that the heroic spirit has penetrated deeply. Cover your mouth and rein in the thousand-mile horse, and you will know that the Dao comes from ordinary feelings.' (Mi Chuanrong) Ciming (Zen Master Ciming Chuyuan) visited Shending Yin (Zen Master Shending Yin). He had long hair that he did not cut, wore tattered clothes, and spoke with a Chu accent. When reporting, he claimed to be a nephew in Dharma (disciple generation), and everyone laughed. Shending sent a boy to ask: 'Whose Dharma heir is the elder?' Ciming looked up at the roof and said: 'I have personally seen Fenyang (Zen Master Fenyang Shanzhao) come.' Shending came out with a staff, looked back and saw that Ciming was tall, and asked: 'Is there a lion of the West River in Fenzhou?' Ciming pointed behind him and shouted: 'The house is falling!' The boy ran back to report. Shending looked back, and the two looked at each other. Ciming sat down on the spot, took off one shoe and looked at it. Shending was old and forgot what he wanted to ask, and could not find where Ciming was. Ciming slowly got up, tidied his clothes, and walked and said: 'Seeing is not as good as hearing.' Then he left. Shending sighed: 'Fenzhou actually has such a young man!' 'The collapse of the house and the removal of shoes are not strange. Seeing is better than hearing. There is such a person. Even if the lion can somersault, don't say that Manjushri Bodhisattva is old and doesn't know.' (Sanfeng Cang) 'The opportunity of lightning still requires spreading sand. Looking back, the fog locks the eyes, and it is hazy. Although you have gained a little advantage, you will inevitably be attacked from behind.' (Dean Xin) Ciming, because a monk asked what is Buddha, Ciming said: 'Water comes from the plateau.' And said himself

頌曰。水出高原也大奇。禪人不會眼𥉵瞇。若也未明泥水句。鐙籠露柱笑嘻嘻。

衝斷雲根迸石來。冷冷千古下崔嵬。未明的的朝宗意。聽取春深動地雷。(溈山秀)

高原水出曉晴天。對答臨機豈偶然。衲子不知流落處。一尋寒木破溪煙。(地藏恩)

穿云迸石不辭勞。大抵還他出處高。溪澗豈能留得住。終歸大海作波濤。(雪巖欽)

水出高原浪拍天。四維上下絕塵煙。分明好個真訊息。未必時人到那邊。(高峰妙)

慈明室中插劍一口。以一緉草鞋。水一盆。置劍邊。每見入室即曰看看。僧擬議。師曰喪身失命了也。便喝出。

天童華云。我當時若見。便去左耳邊低聲下一轉語。待他貪觀天上。卻與一指。擬議。㧞劍便斬。驀拈拄杖下座。一時打散。　高峰妙云。大小慈明勞而無功。西峰不動一槍一旗。從教𠒎短鶴長。何故。年年九月九。遍地菊花香。　棲霞成云。慈明如漢高之歌大風相似。若寢食不能一日去諸懷也。豈其終身以干戈待天下乎。何恐懼如此。

暑往寒來春復秋。夕陽西去水東流。將軍戰馬今何在。野草閒花滿地愁。(瞎堂遠)

家山指出路非遙。萬仞嵯峨插碧霄。一片白雲橫谷口。幾多歸鳥盡迷巢。(水庵一)

百花叢里躍鞭過。俊

【現代漢語翻譯】 現代漢語譯本： 頌曰：水從高原流出，真是奇特。禪者如果不能領會，就會被表象迷惑。如果還不明白『泥水句』的含義，那就像燈籠和露柱一樣，徒惹人發笑。

衝破雲根，飛濺巖石而來，清冷地流淌千古，從高處奔騰而下。如果還不明白這水最終歸向大海的意義，那就聽聽春雷震動大地的聲音吧。（溈山秀）

高原之水在晴朗的早晨流出，應對提問，隨機應變，並非偶然。修行人如果不知道它流向何處，那就去尋找那穿過寒木，衝破溪澗煙霧的地方吧。（地藏恩）

穿云破石，不辭辛勞，大抵是因為它的源頭高遠。溪澗怎麼能留得住它呢？它終究要歸向大海，化作波濤。（雪巖欽）

水從高原流出，浪濤拍打著天空，四面八方，上下內外，沒有一絲塵埃。這分明是個真實的訊息，未必是世人能夠到達的境界。（高峰妙）

慈明禪師的房間里插著一把劍，旁邊放著一雙草鞋和一盆水。每次有人進入房間，他就說：『看看！』僧人稍一猶豫，禪師就說：『喪身失命了也！』隨即喝令其出去。

天童華說：『我當時如果見到這種情況，就到他的左耳邊低聲說一句轉語，等他貪戀地觀看天上，就用一指點破他。如果他猶豫，就拔劍斬殺。』說完，拿起拄杖下座，一時打散眾人。

高峰妙說：『慈明禪師費力而無功。西峰禪師不用一槍一旗，任憑烏龜長，鶴腿短。』為什麼呢？『年年九月九，遍地菊花香。』

棲霞成說：『慈明禪師就像漢高祖唱《大風歌》一樣，好像連睡覺吃飯都不能忘記要提防別人。難道他要終身用戰爭來對待天下人嗎？為何如此恐懼？』

暑往寒來，春去秋來，夕陽西下，江水東流。當年的將軍和戰馬如今在哪裡呢？只有野草和閑花，滿地都是令人憂愁的景象。（瞎堂遠）

指點回家的路，其實並不遙遠，那萬仞高山聳立，直插碧霄。一片白雲橫在山谷口，多少歸鳥迷失了巢穴。（水庵一）

在百花叢中，策馬飛奔而過，真是英俊瀟灑。

English version: Verse: Water flowing from the high plateau is truly wondrous. If a Chan practitioner doesn't understand, they'll be misled by appearances. If they still don't grasp the meaning of 'mud and water phrase,' they're like lanterns and pillars, only to be laughed at.

Breaking through cloud roots, splashing from rocks, it flows coldly for ages, rushing down from the heights. If you don't understand the meaning of this water ultimately returning to the sea, then listen to the sound of spring thunder shaking the earth. (Weishan Xiu)

Plateau water flows out on a clear morning, responding to questions, adapting to the moment, not by chance. If a practitioner doesn't know where it flows, then seek the place where it passes through cold wood, breaking through the mist of the stream. (Dizang En)

Piercing clouds and breaking rocks, not shirking labor, mostly because its source is high and far. How can streams and brooks hold it back? It will eventually return to the sea, transforming into waves. (Xueyan Qin)

Water flows from the high plateau, waves beat the sky, in all directions, above and below, without a trace of dust. This is clearly a true message, not necessarily a realm that people can reach. (Gaofeng Miao)

Chan Master Ciming had a sword stuck in his room, with a pair of straw sandals and a basin of water placed beside the sword. Whenever someone entered the room, he would say, 'Look! Look!' If the monk hesitated, the Chan Master would say, 'Losing body and life!' and then order him out.

Tiantong Hua said, 'If I had seen that situation at the time, I would have whispered a turning phrase in his left ear, and when he was greedily watching the sky, I would have pointed it out with one finger. If he hesitated, I would have drawn the sword and killed him.' After speaking, he picked up his staff and descended from the seat, scattering everyone.

Gaofeng Miao said, 'Chan Master Ciming exerted effort without success. Chan Master Xifeng didn't use a single spear or flag, letting the tortoise be long and the crane's legs be short.' Why? 'Every year on the ninth day of the ninth month, chrysanthemums bloom everywhere.'

Qixia Cheng said, 'Chan Master Ciming is like Emperor Gaozu of Han singing the 'Song of the Great Wind,' as if he couldn't forget to be wary of others even when sleeping and eating. Does he intend to treat the world with war for his entire life? Why is he so afraid?'

Summer goes, winter comes, spring returns, autumn arrives, the setting sun goes west, the river flows east. Where are the generals and warhorses of the past now? Only wild grass and idle flowers fill the ground with sorrowful scenes. (Xiatang Yuan)

Pointing out the way home, it's not far, the towering mountains stand tall, piercing the blue sky. A white cloud lies across the mouth of the valley, how many returning birds are lost from their nests. (Shuian Yi)

Galloping through the flower bushes, so handsome and unrestrained.

【English Translation】 Verse: Water flowing from the high plateau is truly wondrous. If a Chan practitioner doesn't understand, they'll be misled by appearances. If they still don't grasp the meaning of 'mud and water phrase,' they're like lanterns and pillars, only to be laughed at.

Breaking through cloud roots, splashing from rocks, it flows coldly for ages, rushing down from the heights. If you don't understand the meaning of this water ultimately returning to the sea, then listen to the sound of spring thunder shaking the earth. (Weishan Xiu)

Plateau water flows out on a clear morning, responding to questions, adapting to the moment, not by chance. If a practitioner doesn't know where it flows, then seek the place where it passes through cold wood, breaking through the mist of the stream. (Dizang En)

Piercing clouds and breaking rocks, not shirking labor, mostly because its source is high and far. How can streams and brooks hold it back? It will eventually return to the sea, transforming into waves. (Xueyan Qin)

Water flows from the high plateau, waves beat the sky, in all directions, above and below, without a trace of dust. This is clearly a true message, not necessarily a realm that people can reach. (Gaofeng Miao)

Chan Master Ciming had a sword stuck in his room, with a pair of straw sandals and a basin of water placed beside the sword. Whenever someone entered the room, he would say, 'Look! Look!' If the monk hesitated, the Chan Master would say, 'Losing body and life!' and then order him out.

Tiantong Hua said, 'If I had seen that situation at the time, I would have whispered a turning phrase in his left ear, and when he was greedily watching the sky, I would have pointed it out with one finger. If he hesitated, I would have drawn the sword and killed him.' After speaking, he picked up his staff and descended from the seat, scattering everyone.

Gaofeng Miao said, 'Chan Master Ciming exerted effort without success. Chan Master Xifeng didn't use a single spear or flag, letting the tortoise be long and the crane's legs be short.' Why? 'Every year on the ninth day of the ninth month, chrysanthemums bloom everywhere.'

Qixia Cheng said, 'Chan Master Ciming is like Emperor Gaozu of Han singing the 'Song of the Great Wind,' as if he couldn't forget to be wary of others even when sleeping and eating. Does he intend to treat the world with war for his entire life? Why is he so afraid?'

Summer goes, winter comes, spring returns, autumn arrives, the setting sun goes west, the river flows east. Where are the generals and warhorses of the past now? Only wild grass and idle flowers fill the ground with sorrowful scenes. (Xiatang Yuan)

Pointing out the way home, it's not far, the towering mountains stand tall, piercing the blue sky. A white cloud lies across the mouth of the valley, how many returning birds are lost from their nests. (Shuian Yi)

Galloping through the flower bushes, so handsome and unrestrained.

逸風流有許多。未第儒生偷眼覷。滿懷無奈舊愁何。(斷橋倫)

盡堪歌又不堪歌。莖草金身沒奈何。博地凡夫誠薄福。徒勞四面與張羅。(聖可玉)

尋常說話懶開口。祇使家童左右走。不是藍田射虎客。相逢誰不遭毒手。(寒松操)

彈指相逢已二三。鋒铓才露更何堪。於今四海平如砥。不動針車為指南。(御之龍)

慈明到芝和尚寮中。芝坐間開盒子取香在手欲燒次。師問曰作么生燒。芝便放爐中。師曰牙郎當漢又恁么去也。

千人萬人行一路。幾個移身不移步。對面拈香爐上燒。牙郎當漢又恁去。(白雲端)

慈明問真點胸。如何是佛法大意。真曰。無雲生嶺上。有月落波心。師呵之曰。頭白齒黃作者般見解。真卻問如何是佛法大意。師曰。無雲生嶺上。有月落波心。真大悟。

中峰本云。驅耕夫牛。奪饑人食。慈明老人未為好手。真點胸雖則曏者里懸巖撒手絕後再蘇。若要知佛法大意。更參三十年始得。　翠巖喆云。慈明用向上鉗錘。敲出鳳凰五色髓。真老於言下吐氣。撲碎驪龍明月珠。雖則師資妙葉啐啄同時。撿點將來。未免吃翠巖手中棒。何故。無雲生嶺上。有月落波心。

華陽春樹號新豐。行入新都若舊宮。柳色未饒秦地綠。花光不減上陽紅。(

【現代漢語翻譯】 現代漢語譯本

風流韻事有很多，未及第的儒生偷偷地看。 滿懷無奈，舊日的愁緒又從何而來？（斷橋倫）

既可以歌頌，又令人難以歌頌。即使是微不足道的草莖，也可能具有金身般的價值，又能如何呢？廣大的凡夫俗子確實福薄，徒勞地四處奔波操勞。（聖可玉）

平時說話懶得開口，只使喚家裡的童僕左右奔走。 如果不是藍田射虎的英雄，相逢之人誰能不遭受毒手？（寒松操）

彈指間相逢已是兩三次，鋒芒才剛剛顯露，又怎能承受？ 如今四海太平如砥，無需轉動指南車來指引方向。（御之龍）

慈明禪師到芝和尚的禪房中，芝和尚坐在那裡，打開盒子取出香在手中，想要焚燒。 慈明禪師問道：『你打算怎麼燒？』芝和尚便將香放入爐中。慈明禪師說：『你這個牙郎當漢（指做事不徹底的人），又是這樣做了。』

千人萬人行走同一條路，有幾個人能做到移身而不移步？ 對面拿起香在香爐上焚燒，你這個牙郎當漢，又是這樣做了。（白雲端）

慈明禪師問真點胸禪師：『如何是佛法大意？』 真點胸禪師回答說：『無雲生嶺上，有月落波心。』慈明禪師呵斥他說：『你這老朽之人，竟然有這樣的見解！』 真點胸禪師反問：『如何是佛法大意？』慈明禪師回答說：『無雲生嶺上，有月落波心。』真點胸禪師因此大悟。

中峰本禪師評論說：『驅趕耕田的牛，奪走飢餓之人的食物，慈明老人還不是高手。真點胸禪師雖然在那個地方懸崖撒手，絕後再蘇，但若要真正瞭解佛法大意，還需要再參學三十年才行。』 翠巖喆禪師評論說：『慈明禪師用向上之鉗錘，敲出鳳凰五色之髓。真點胸禪師在言下吐氣，撲碎驪龍（傳說中的黑龍）的明月珠。雖然師徒之間妙用如葉啐啄同時，但仔細檢查起來，還是免不了吃翠巖禪師手中的棒。』為什麼呢？『無雲生嶺上，有月落波心。』

華陽的春樹，號稱新豐（地名），走入新都，如同回到舊宮。 柳色並不遜色于秦地的綠色，花光也不亞於上陽宮的紅色。

【English Translation】 English version

There are many romantic affairs, the unranked scholars steal glances. Full of helplessness, where does the old sorrow come from? (Duanqiao Lun)

It is both worthy of singing and unbearable to sing. Even a humble grass stalk may have the value of a golden body, but what can be done? The vast ordinary people are indeed unfortunate, toiling and busying themselves in vain. (Sheng Ke Yu)

Usually, I am too lazy to speak, only ordering the family servants to run around. If not the hero who shot the tiger in Lantian, who can avoid being poisoned when they meet? (Han Song Cao)

Meeting in a snap of fingers is already two or three times, how can one bear it when the sharpness just begins to show? Now the world is as flat as a whetstone, there is no need to turn the compass cart to guide the direction. (Yu Zhi Long)

Chan Master Ciming went to the room of Monk Zhi. Monk Zhi was sitting there, opened the box, took out incense in his hand, and wanted to burn it. Chan Master Ciming asked: 'How are you going to burn it?' Monk Zhi then put the incense into the burner. Chan Master Ciming said: 'You, a 'Yalang Dang Han' (meaning someone who doesn't do things thoroughly), are doing it like this again.'

Thousands and ten thousands of people walk the same path, how many people can move their bodies without moving their steps? Picking up incense and burning it in the incense burner in front of you, you, a 'Yalang Dang Han', are doing it like this again. (Bai Yun Duan)

Chan Master Ciming asked Chan Master Zhen Dianxiong: 'What is the great meaning of the Buddha-dharma?' Chan Master Zhen Dianxiong replied: 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Chan Master Ciming scolded him: 'You old man, you actually have such a view!' Chan Master Zhen Dianxiong asked back: 'What is the great meaning of the Buddha-dharma?' Chan Master Ciming replied: 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Chan Master Zhen Dianxiong thus had a great enlightenment.

Chan Master Zhongfeng Ben commented: 'Driving the ox of the farmer, taking away the food of the hungry, the old man Ciming is not yet a master. Although Chan Master Zhen Dianxiong let go on the cliff in that place, and revived after death, if you want to truly understand the great meaning of the Buddha-dharma, you still need to study for another thirty years.' Chan Master Cuiyan Zhe commented: 'Chan Master Ciming used the upward tongs to hammer out the five-colored marrow of the phoenix. Chan Master Zhen Dianxiong exhaled under the words, smashing the bright moon pearl of the black dragon (a legendary black dragon). Although the wonderful use between master and disciple is like the chick pecking at the eggshell at the same time as the hen, upon careful examination, they still cannot avoid eating the stick in Chan Master Cuiyan's hand.' Why? 'No clouds arise on the ridge, the moon falls into the heart of the waves.'

The spring trees of Huayang, known as Xinfeng (place name), entering the new capital is like returning to the old palace. The color of the willows is not inferior to the green of Qin, and the light of the flowers is no less than the red of Shangyang Palace.

鐵容玄)

慈明因僧問如何是古佛家風。師曰。銀蟾初出海。何處不分明。

銀蟾出海照無私。處處分明是阿誰。見面不須重問訊。從教日炙與風吹。(高峰妙)

古巖無路草離離。拾得寒山總不知。竟日孤行行不到。寒猿祇聽叫嵚𡾟。(古巖莞)

慈明冬日榜僧堂作此字[(○○○)/＝]二[一/一]三[┘└][(┐@三)(田/?)][水-?+(曲-曰+口)]。其下注曰。若人識得。不離四威儀中。首座見曰。和尚今日放參。師聞而笑。

龍翔欣云。眾中盡作奇特商量。其奈傍觀者哂。龍翔則不然。慈明如蟲御木。首座偶爾成文。崑崙來處無涓滴。流出黃河九曲渾。　芙蓉覺云。大小慈明向威音已前拈出個膠盆子。首座隨邪逐惡。便向他機境上點模畫㨾。山僧當日若在。直向道草本不勞拈出。　神鼎僼云。一人肘后符靈。一人頂門眼正。檢點將來。各有差池。天童今晚不可空過。拈拄杖空中打圓相云。若有人跳得出來。朝與他一腰玉泉布裈。

選佛堂前光𦦨𦦨。分明一柄道士劍。果然堂頭放晚參。首座之言有神見。(野雲南)

我從南方來。路逢一池水。水內一條龍。九頭十八尾。不吃凡間食。專吃瘧疾鬼。(三峰藏)

梵語唐言一片成。僧

【現代漢語翻譯】 現代漢語譯本：

慈明禪師因有僧人問：『如何是古佛家風？』禪師回答：『銀色的月亮剛從海面升起，哪裡不分明呢？』 高峰妙禪師說：『銀色的月亮從海面升起，普照無私，處處分明，這分明的是誰呢？見面不必再多問訊，任憑太陽炙烤與風吹拂。』 古巖莞禪師說：『古老的巖石沒有道路，野草叢生，即使拾得寒山也完全不知道。整天獨自行走也走不到，只有寒猿在陡峭的山崖邊啼叫。』 慈明禪師在冬日于僧堂的榜上寫下這樣的字[（○○○）/＝]二[一/一]三[┘└][(┐@三)(田/?)][水-?+(曲-曰+口)]。並在下面註解說：『如果有人能識得，就不離四威儀中。』首座看見后說：『和尚今日放參。』禪師聽了笑了。 龍翔欣禪師說：『大眾都在做奇特的商量，可惜旁觀者譏笑。龍翔則不這樣認為，慈明如蟲蛀木，首座偶爾成文。崑崙山來處沒有涓滴之水，流出黃河九曲渾濁。』芙蓉覺禪師說：『大小慈明在威音王佛以前就拈出一個膠盆子。首座隨邪逐惡，便在他的機境上點模畫樣。山僧當日若在，直接說道草本不勞拈出。』神鼎僼禪師說：『一人肘后符靈，一人頂門眼正。檢點將來，各有差池。』天童禪師說：『今晚不可空過，拈起拄杖在空中打個圓相說：若有人跳得出來，早上就送他一腰玉泉布裈。』 野雲南禪師說：『選佛堂前光芒閃耀，分明是一柄道士劍。果然堂頭放晚參，首座之言有神見。』 三峰藏禪師說：『我從南方來，路過一個池塘，池塘里有一條龍，九個頭十八條尾巴。不吃凡間的食物，專門吃瘧疾鬼。』 梵語和唐語融合成一片，僧...

【English Translation】 English version:

Reverend Ciming was asked by a monk: 'What is the family tradition of the ancient Buddha?' The master replied: 'The silver moon has just risen from the sea, where is it not clear?' Reverend Gaofeng Miao said: 'The silver moon rises from the sea, shining impartially, everywhere is clear, who is this clarity? There is no need to ask more questions upon meeting, let the sun scorch and the wind blow.' Reverend Guyan Guan said: 'The ancient rock has no path, the weeds are lush, even if you pick up Hanshan, you don't know at all. Walking alone all day long, you can't reach it, only the cold monkeys cry on the steep cliffs.' In winter, Reverend Ciming wrote the following characters on the notice board of the monks' hall [(○○○)/＝] two [一/一] three [┘└][(┐@三)(田/?)][水-?+(曲-曰+口)]. And annotated below: 'If someone can recognize it, it is inseparable from the four dignities.' The head monk saw it and said: 'The abbot is dismissing the assembly today.' The master heard it and smiled. Reverend Longxiang Xin said: 'The crowd is making strange discussions, but unfortunately the onlookers laugh. Longxiang doesn't think so, Ciming is like a worm eating wood, and the head monk occasionally creates a text. There is no trickle of water from Kunlun Mountain, and the Yellow River flows out turbidly in nine bends.' Reverend Furong Jue said: 'Both big and small Ciming have picked out a glue pot before the Buddha Weiyin. The head monk follows evil and pursues wickedness, and then puts patterns on his machine realm. If the mountain monk were there that day, he would directly say that there is no need to pick out the grass.' Reverend Shending Bian said: 'One has a talisman behind his elbow, and the other has correct eyes on the top of his head. Examining them, each has its own differences.' Reverend Tiantong said: 'Tonight should not be wasted, pick up the staff and draw a circle in the air and say: If someone can jump out, I will give him a jade spring cloth trousers in the morning.' Reverend Yeyun Nan said: 'The light in front of the Buddha selection hall is shining brightly, clearly a Taoist sword. Sure enough, the abbot dismissed the assembly in the evening, and the head monk's words have divine insight.' Reverend Sanfeng Zang said: 'I came from the south, passed a pond, and there was a dragon in the pond, with nine heads and eighteen tails. It does not eat ordinary food, but specializes in eating malaria ghosts.' Sanskrit and Tang language merge into one, monk...

繇描邈費精神。人間翻譯何相似。五色雲中捧玉麟。(天章玉)

二八嬌娥巧畫眉。茜分香翠試羅衣。錦絲綰就同心結。祇許檀郎獨自知。(芥隱現)

萬象潛消久絕鄰。百凡舉止恰相應。自從鉆破君平卦。龜殼於今更不靈。(雪庵如)

慈明因僧問如何是不動尊。師曰提不起。

不動尊。提不起。茫茫宇宙誰能委。秋江清夜月澄鮮。鷺鷥飛入蘆花里。(高峰妙)

慈明因僧問行腳不逢人時如何。師曰釣絲絞水。

潦倒慈明為指迷。釣絲絞水出羣機。時人貪看蘆花白。不見沙鷗隔岸飛。(石田熏)

慈明因僧問鬧中取靜時如何。師曰頭枕布袋。

報恩琇云。山僧若在。管教先南源不祇恁么休去。何不進云。和尚莫世諦流佈。且道先南源又且如何。

枕袋安眠得自由。任他人物鬧啾啾。粗衣糲食猶無念。誰管扶桑出日頭。(海印信)

慈明問楊岐。馬祖見讓師便悟去。且道迷卻在什麼處。岐曰。要悟即易。要迷即難。

神鼎揆云。者個陷人坑子。天下不奈何。致使祖禰不了殃及兒孫。楊岐雖善機宜。未免爛泥有刺。神鼎則不然。迷卻在甚麼處。但云迷即且置。把將悟底來看。饒慈明具廣長舌。祇好道一半。

要悟即易。要迷即難。絲毫透不

【現代漢語翻譯】 現代漢語譯本：

用精細的筆觸描繪，耗費大量精神。人間的翻譯有什麼相似之處呢？就像五彩雲中托著玉麒麟。（天章玉） 美麗的少女，精巧地描畫著眉毛。用茜草色和翠色來試穿絲綢衣裳。用錦絲編結成同心結。只允許她的情郎獨自知曉。（芥隱現） 萬象寂靜消失，長久地與世隔絕。所有的舉止都恰如其分地相應。自從鉆透了君平的卦象，如今的龜殼占卜就不再靈驗了。（雪庵如） 慈明（Ciming，禪師名）有一次，一位僧人問他：『如何是不動尊（Fudō-myōō，佛教神祇）？』慈明回答說：『提不起。』 不動尊（Fudō-myōō）。提不起。茫茫宇宙，誰能託付？秋天的江面清澈，夜晚的月亮澄明鮮亮。白鷺飛入蘆葦花叢中。（高峰妙） 慈明（Ciming，禪師名）有一次，一位僧人問他：『雲遊參學，如果遇不到人時，該怎麼辦？』慈明回答說：『用釣絲絞水。』 潦倒的慈明（Ciming）爲了指點迷津，用釣絲絞水來展現超群的機鋒。世人貪戀觀看白色的蘆葦花，卻看不見沙鷗在對岸飛翔。（石田熏） 慈明（Ciming，禪師名）有一次，一位僧人問他：『在喧鬧中求得清靜時，該怎麼辦？』慈明回答說：『頭枕布袋。』 報恩琇云（Baoen Xiuyun，禪師名）說：『如果老衲在場，一定會教先南源（Xian Nanyuan，禪師名）不要這樣輕易放過。』為什麼不進一步說：『和尚不要用世俗的道理來傳播。』那麼，先南源（Xian Nanyuan）又該如何呢？』 枕著布袋安穩睡眠，得到自由，任憑他人喧鬧吵嚷。穿著粗布衣，吃著粗糧，心中仍然沒有雜念。誰去管那扶桑升起的太陽呢？（海印信） 慈明（Ciming）問楊岐（Yangqi，禪師名）：『馬祖（Mazu，禪師名）見到讓師（Rangshi，禪師名）就領悟了。那麼，請問迷失是在什麼地方呢？』楊岐（Yangqi）回答說：『要領悟就容易，要迷失就難。』 神鼎揆（Shending Kui，禪師名）說：『這個陷人的坑，天下無可奈何。導致祖先的罪孽殃及子孫。楊岐（Yangqi）雖然善於機鋒，但難免像爛泥里有刺。神鼎（Shending）則不然。迷失在什麼地方呢？只說迷失姑且放下，把領悟的東西拿來看。即使慈明（Ciming）有廣長的舌頭，也只能說一半。』 要領悟就容易，要迷失就難。一絲一毫也透不過去。

【English Translation】 English version:

Drawing with meticulous strokes, expending much spirit. What resemblance is there in human translations? It's like holding a jade unicorn in five-colored clouds. (Tian Zhang Yu) Beautiful maidens, skillfully painting their eyebrows. Trying on silk garments with madder and emerald hues. Tying a concentric knot with brocade threads. Only her beloved is allowed to know. (Jie Yin Xian) All phenomena silently vanish, long isolated from the world. All actions correspond appropriately. Since piercing through Jun Ping's divination, the tortoise shell divination is no longer effective today. (Xue An Ru) Ciming (name of a Chan master) once had a monk ask him: 'What is Fudō-myōō (immovable wisdom king)?' Ciming replied: 'Cannot be lifted.' Fudō-myōō. Cannot be lifted. In the vast universe, who can entrust? The autumn river is clear, the night moon is bright and fresh. Egrets fly into the reed flowers. (Gaofeng Miao) Ciming (name of a Chan master) once had a monk ask him: 'What should I do when I don't meet anyone while traveling and studying?' Ciming replied: 'Twisting water with a fishing line.' The unkempt Ciming (Ciming) points out the way, using a fishing line to twist water, revealing extraordinary opportunities. People greedily watch the white reed flowers, but do not see the sand gulls flying across the shore. (Shitian Xun) Ciming (name of a Chan master) once had a monk ask him: 'What should I do when seeking tranquility in the midst of noise?' Ciming replied: 'Pillow your head on a cloth bag.' Baoen Xiuyun (name of a Chan master) said: 'If this old monk were present, I would definitely teach Xian Nanyuan (name of a Chan master) not to let it go so easily.' Why not go further and say: 'Monk, do not spread it with worldly principles.' Then, what should Xian Nanyuan (name of a Chan master) do?' Pillowing on a cloth bag, sleeping peacefully, gaining freedom, letting others be noisy and clamorous. Wearing coarse clothes and eating coarse food, still without thoughts. Who cares about the rising sun from Fusang? (Haiyin Xin) Ciming (Ciming) asked Yangqi (name of a Chan master): 'Mazu (name of a Chan master) realized upon seeing Rangshi (name of a Chan master). Then, where is the confusion?' Yangqi (Yangqi) replied: 'It is easy to realize, but difficult to be confused.' Shending Kui (name of a Chan master) said: 'This pitfall is helpless to the world. It causes the sins of ancestors to affect their descendants. Although Yangqi (Yangqi) is good at opportunities, he is inevitably like thorns in the mud. Shending (Shending) is not like that. Where is the confusion? Just say that confusion should be put aside for the time being, and take a look at what has been realized. Even if Ciming (Ciming) has a long tongue, he can only say half of it.' It is easy to realize, but difficult to be confused. Not a single bit can get through.

盡。咫尺隔千山。說食終不飽。著衣方免寒。憶昔五臺曾有語。前三三與后三三。(圓悟勤)

衲僧悟易要迷難。無限漁翁失釣竿。點鐵成金猶自可。點金成鐵大無端。(別峰印)

草堂春暖日初紅。堂上辛勤睡正濃。夢裡一聲天地老。殘花又逐五更風。(夫山儲)

悟卻易。迷卻難。眨上眉毛君自看。迷悟兩頭俱坐斷。月移花影上欄桿。(神鼎揆)

慈明因李駙馬問。我聞西河有金毛獅子是否。師曰駙馬甚處得者訊息來。李喝一喝。師曰野干鳴。李又喝。師曰獅子㖃。

逆風吹又順風吹。鐵眼銅睛孰敢窺。萬古碧潭空界月。再三撈捷始應知。(高峰妙)

慈明問顯英上座近離甚處。曰金鸞。師曰夏在甚處。曰金鸞。師曰去夏在甚處。曰金鸞。師曰前夏在甚處。曰金鸞。師曰先前夏在甚麼處。曰何不領話。師曰。我也不能勘得你。教庫下奴子勘你。且點一盞茶與你濕㭰。

愚庵盂云。石霜不奈者擔板漢何。祇得打個懸空觔斗。何不與渠本分草料趕出山門。免教渠一世向金鸞坐著。

焦磚打著連底凍。赤眼撞著火柴頭。將軍但有嘉聲在。何必榮封萬戶侯。(石田熏)

問窮頻應四金鑾。誰會三玄見不堪。須點一甌茶濕口。致無言處到平安。(幻有傳)

【現代漢語翻譯】 現代漢語譯本：

咫尺之隔，卻如同相隔千山萬水。只是空談食物，終究不能飽腹；只有穿上衣服，才能避免寒冷。回想當年在五臺山，曾有『前三三與后三三』的說法。（圓悟勤） 開悟容易，迷惑卻難。無數的漁翁失去了釣竿。點鐵成金尚且可以做到，點金成鐵就太沒有道理了。（別峰印） 草堂春意溫暖，陽光初紅。堂上的人辛勤勞作后，正在酣睡。夢裡一聲巨響，彷彿天地都老去了。殘花又隨著五更的風飄落。（夫山儲） 開悟容易，迷惑卻難。稍微動一下眉毛，你自己看看。將迷惑和開悟兩頭都徹底斬斷，月亮的影子隨著花朵移動，映上了欄桿。（神鼎揆） 慈明禪師因為李駙馬問：『我聽說西河有金毛獅子，是否真有此事？』慈明禪師說：『駙馬從哪裡得到這個訊息的？』李駙馬大喝一聲。慈明禪師說：『是野干（一種野獸）在叫。』李駙馬又大喝一聲。慈明禪師說：『是獅子在吼。』 逆風吹來，又順風吹去。誰敢窺視那鐵眼銅睛？萬古碧綠的深潭，倒映著空中的月亮，再三嘗試撈取，才能真正明白。（高峰妙） 慈明禪師問顯英上座：『最近從哪裡離開？』顯英上座回答：『金鸞（地名）。』慈明禪師問：『今年夏天在哪裡？』顯英上座回答：『金鸞。』慈明禪師問：『去年夏天在哪裡？』顯英上座回答：『金鸞。』慈明禪師問：『前年夏天在哪裡？』顯英上座回答：『金鸞。』慈明禪師問：『再前年夏天在哪裡？』顯英上座回答：『為什麼不明白我的話？』慈明禪師說：『我也無法勘驗你，讓庫下的奴僕來勘驗你吧。先點一盞茶給你潤潤喉嚨。』 愚庵盂云禪師說：『石霜禪師拿這個死腦筋的人沒有辦法，只能打個空翻。為什麼不給他一些本分的草料，把他趕出山門，免得他一輩子都坐在金鸞？』 焦磚打下去，連同池底都凍住了。紅了眼的傢伙撞上了火柴頭。將軍只要有好的名聲，何必一定要榮封萬戶侯？（石田熏） 追問到了極點，頻繁地應答，如同在四金鑾（指朝廷）。誰能領會三玄（佛教用語）的奧妙，看到其中的不堪？需要點一碗茶來潤濕口舌，才能從無言的境界到達平安的境地。（幻有傳）

【English Translation】 English version:

The distance is only a few feet, yet it feels like a thousand mountains apart. Merely talking about food will never satisfy hunger; only wearing clothes can ward off the cold. Recalling the past at Mount Wutai, there was the saying of 'the first three three and the latter three three.' (Yuanwu Qin) It's easy to awaken, but difficult to be deluded. Countless fishermen have lost their fishing rods. Turning iron into gold is still possible, but turning gold into iron is utterly unreasonable. (Biefeng Yin) The thatched cottage is warm in spring, and the sun is just beginning to turn red. The person in the hall is sound asleep after diligent work. In a dream, a loud sound seems to age the heaven and earth. The fallen flowers are carried away by the wind of the fifth watch. (Fushan Chu) It's easy to awaken, but difficult to be deluded. Just move your eyebrows and look for yourself. Cut off both ends of delusion and awakening completely, and the moon's shadow moves with the flowers, reflecting on the railing. (Shending Kui) Chan Master Ciming asked Li, the Prince Consort: 'I heard that there is a golden-haired lion in the Xi River. Is this true?' Chan Master Ciming said: 'From where did the Prince Consort get this news?' The Prince Consort shouted loudly. Chan Master Ciming said: 'It's a jackal howling.' The Prince Consort shouted again. Chan Master Ciming said: 'It's a lion roaring.' The wind blows against, and then the wind blows with. Who dares to peek at those iron eyes and copper pupils? The moon in the empty sky is reflected in the ancient green pool. Only after trying to scoop it up again and again can one truly understand. (Gaofeng Miao) Chan Master Ciming asked the Venerable Xianying: 'Where did you leave from recently?' The Venerable Xianying replied: 'Jinluan (place name).' Chan Master Ciming asked: 'Where were you this summer?' The Venerable Xianying replied: 'Jinluan.' Chan Master Ciming asked: 'Where were you last summer?' The Venerable Xianying replied: 'Jinluan.' Chan Master Ciming asked: 'Where were you the summer before last?' The Venerable Xianying replied: 'Jinluan.' Chan Master Ciming asked: 'Where were you the summer before the summer before last?' The Venerable Xianying replied: 'Why don't you understand my words?' Chan Master Ciming said: 'I cannot examine you either. Let the servant under the treasury examine you. First, give him a cup of tea to moisten his throat.' Chan Master Yu'an Yu Yun said: 'Shishuang Chan Master has no way to deal with this stubborn person, so he can only do a somersault in the air. Why not give him some basic fodder and drive him out of the mountain gate, so that he won't sit in Jinluan for the rest of his life?' A burnt brick strikes, and even the bottom of the pond freezes. A red-eyed fellow bumps into a match head. As long as the general has a good reputation, why must he be honored with the title of Marquis of Ten Thousand Households? (Shitian Xun) Asking to the extreme, responding frequently, like being in the Four Jinluans (referring to the imperial court). Who can understand the mysteries of the Three Profound (Buddhist term) and see the unbearable within? One needs to drink a bowl of tea to moisten the mouth, in order to reach peace from the state of wordlessness. (Huanyou Zhuan)

硬似綿團。軟猶鐵橛。曲之不彎。拗之不折。虛玄不犯。龍得水而興波。左右逢源。虎插翼而出穴。笑作悲。巧如拙。話盡雲山無限情。依然露出珊瑚月。(百愚斯)

慈明頌。黑黑黑。道道道。明明明。得得得。

八十翁翁著繡鞋。蹋開幽洞笑呵呵。旁人指點忘歸路。不覺腰間爛斧柯。(無庵全)

慈明因僧問如何是佛法大意。師曰。一畝之地。三蛇九鼠。

一畝之地。三蛇九鼠。物是定價。錢是足數。(印空叟)

慈明示眾。一切聖賢皆以無為法而有差別。前是案山。后是主山。那個是無為法。良久曰。向下文長。付在來日。

天童華云。天童也著一隻眼。一切聖賢皆以無為法而有差別。東弗于逮。西瞿耶尼。南閻浮提。北郁單越。到處去來。不如在此。　平陽忞云。山僧也著一隻眼。一切聖賢皆以無為法而有差別。翻身趯倒劍門關。大地山河無寸地。　廣教玉云。慈明應庵二大老若有轉身處。佛法到今日不致掃地。廣教別資一路。一切聖賢皆以無為法而有差別。盞子撲落地。碟子成七片。相罵饒你接㭰。相唾饒你潑水。還會么。擊拂子云。大海若知足。百川應倒流。

慈明與永首座同辭汾陽后。相從二十年終不脫灑。一夕圍爐夜深。師以火箸敲炭曰。永首座。永咄

曰野狐精。師以手指曰。牙郎當漢又恁么去也。永言下頓悟。

高峰妙云。慈明無端坑陷平人。合吃三十棒。永首座不合隨風倒柁。亦當代吃十棒。或有抱不平底出來道西峰𠰒。祇向道。心不負人面無慚色。　龍池微云。永公雖然悟去。卻被火爐勘破。慈明雖有起死回生手段。要且不出野狐見解。好與一坑埋卻。

相呼相喚已多年。此夜相呼出偶然。肝膽平生傾盡處。一天明月落前川。(粟如浣)

慈明因僧問一得永得時如何。師曰抱石投河。

神鼎揆云。者僧向太虛空里覓得個系驢橛。向洪波浩渺中沒頭浸卻。殊不知金屑雖貴落眼成翳。饒他出得頭來。除非鐵船水上浮。　天寧弘云。慈明雖有起生回死底手段。大似棺材瞠眼。復頌。

把定函關過楚營。將軍一鏃破重城。而今四海清如洗。萬里歌謠賀太平。

宗鑒法林卷二十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十

集云堂　編

大鑒下十一世

滁州瑯玡山慧覺禪師(汾陽昭嗣)

上堂。拈拄杖曰。盤山道。向上一路滑。南院道。壁立千仞險。臨濟道。石火電光鈍。瑯玡有定乾坤底句。各各高著眼。卓拄杖下座。

白巖符云。三大老被瑯玡各與

【現代漢語翻譯】 現代漢語譯本： 說的是野狐精的故事。慈明禪師用手指著說：『你這像牙儈一樣的人，又跑到哪裡去了？』永禪師當即領悟。

高峰妙云禪師評論說：『慈明禪師無緣無故地坑害了普通人，應該吃三十棒。永首座不應該隨風倒舵，也應該代吃十棒。』或者有抱不平的人出來說：『西峰禪師你錯了。』我只說：『心不虧人，面無慚色。』

龍池微云禪師評論說：『永禪師雖然領悟了，卻被火爐勘破。慈明禪師雖然有起死回生的手段，要也不出野狐的見解。最好把他們一起埋了。』

『互相呼喚已經多年，今夜互相呼喚是偶然。平生傾盡肝膽相照之處，一輪明月落在面前的河川。』（粟如浣）

慈明禪師因為有僧人問：『一得永得時如何？』慈明禪師說：『抱石投河。』

神鼎揆禪師評論說：『這個僧人向太虛空中尋找系驢的木樁，向洪波浩渺中沒頭沒腦地浸泡。殊不知金屑雖然珍貴，落入眼中就成了障礙。即使他能探出頭來，除非鐵船能在水上漂浮。』天寧弘禪師評論說：『慈明禪師雖然有起死回生的手段，卻像棺材睜開了眼睛。』並作頌：

『把守函谷關，越過楚國的營地，將軍一箭射破重重城池。如今四海清平如洗，萬里歌唱讚頌太平。』

宗鑒法林卷二十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十

集云堂 編

大鑒下十一世

滁州瑯玡山慧覺禪師（汾陽昭嗣）

上堂說法。拿起拄杖說：『盤山禪師說，向上一路滑。南院禪師說，壁立千仞險。臨濟禪師說，石火電光鈍。瑯玡禪師有定乾坤的句子。』各自高高地看著。放下拄杖，走下座位。

白巖符禪師評論說：『三大老被瑯玡禪師各自與了一頓。』

【English Translation】 English version: It speaks of the fox spirit. Chan Master Ciming pointed his finger and said, 'You, like a broker, where are you going again?' Chan Master Yong immediately understood.

Chan Master Gaofeng Miaoyun commented: 'Chan Master Ciming groundlessly harmed ordinary people and should receive thirty blows. Head Monk Yong should not have followed the wind and should also receive ten blows on their behalf.' Or someone who feels injustice might come out and say, 'Chan Master Xifeng, you are wrong.' I would only say, 'My heart is not ashamed of people, and my face has no shame.'

Chan Master Longchi Weiyun commented: 'Although Chan Master Yong understood, he was seen through by the fire pit. Although Chan Master Ciming has the means to bring the dead back to life, it is still nothing more than the view of a fox spirit. It would be best to bury them together.'

'Calling to each other for many years, tonight's calling to each other is accidental. Where one's heart and soul are poured out, a bright moon falls before the river.' (Su Ruhuan)

Chan Master Ciming, because a monk asked, 'What is it like when one obtains once and obtains forever?' Chan Master Ciming said, 'Embrace a stone and throw yourself into the river.'

Chan Master Shending Kui commented: 'This monk is looking for a donkey stake in the empty void, immersing himself headlessly in the vast waves. Little does he know that although gold dust is precious, it becomes an obstacle when it falls into the eyes. Even if he can get his head out, unless an iron boat can float on the water.' Chan Master Tianning Hong commented: 'Although Chan Master Ciming has the means to bring the dead back to life, it is like a coffin opening its eyes.' And composed a verse:

'Guarding Hangu Pass, crossing the Chu camp, the general's arrow pierced through layers of city walls. Now the four seas are clear and peaceful, and ten thousand miles sing in praise of peace.'

Zongjian Falin, Scroll 29 Supplement to the Buddhist Canon Continued, Vol. 66, No. 1297, Zongjian Falin

Zongjian Falin, Scroll 30

Compiled by Jiyun Hall

Eleventh Generation After Dajian (Huineng)

Chan Master Huijue of Langya Mountain in Chuzhou (Fenyang Zhaosi)

Ascending the hall to preach. Picking up the staff, he said, 'Chan Master Panshan said, 'The road upward is slippery.' Chan Master Nanyuan said, 'A cliff stands a thousand feet high, dangerous.' Chan Master Linji said, 'A spark of flint, a flash of lightning, dull.' Chan Master Langya has a phrase that settles the universe.' Each of you looks at it from a high vantage point. He put down the staff and stepped down from the seat.

Chan Master Baiyan Fu commented: 'The three old masters were each given a beating by Chan Master Langya.'

一杓惡水潑了也。更道我有定乾坤句。祇如他卓拄杖下座。是定乾坤句不是定乾坤句。良久云。者杓惡水卻是瑯玡自潑了也。　元一融云。瑯玡與么拈提。將謂出他三老一頭地。未免起模畫㨾。好與三老一狀領過。屏山有定乾坤句。便下座。

瑯玡上堂。汝等諸人在我者里過夏。與你點出五般病。一不得向萬里無寸草處去。二不得孤峰獨宿。三不得張弓架箭。四不得物外安身。五不得滯于生殺。何故。一處有滯。自救難為。五處若通。方名導師。汝等諸人若到諸方遇明眼作者。與我通個訊息。貴得祖風不墜。若是常徒即便寢息。何故。裸形國里夸服飾。想君太煞不知時。

曲蟺蹋著兩頭𢳆。啞子得夢自家笑。笑到天明說向誰。烏鴉解作麒麟叫。(正堂辯)

瑯玡指出五般病。舉世良醫發藥難。直下為君俱擊碎。延齡何必九還丹。(少室睦)

瑯玡因長水法師問。清凈本然。云何忽生山河大地。師厲聲曰。清凈本然。云何忽生山河大地。

薦福信云。先行不到。末後太過。　五祖演云。金屑雖貴。落眼成翳。　靈隱岳雲。日長夜短。諸人還猛省么。　理安問云。瑯玡祇知轉身句。不識出身句。

混混玲瓏無背面。拈起有時成兩片。且從依舊欲相當。免被旁人來覷見。(白雲端)

【現代漢語翻譯】 現代漢語譯本： 一勺髒水潑了出去。還說我有扭轉乾坤的句子。比如他拄著枴杖下座，這是扭轉乾坤的句子，還是不是扭轉乾坤的句子？良久說道：『這勺髒水卻是瑯玡（Langye，地名，也指瑯玡覺禪師）自己潑的。』元一融（Yuanyi Rong，人名，禪師）說：『瑯玡這樣拈提，以為超出三老（Sanlao，指古代的賢者或有經驗的人）一頭地，未免起模畫樣。最好和三老一起領受懲罰。』屏山（Pingshan，地名，也指屏山禪師）有扭轉乾坤的句子，便下座。

瑯玡上堂說法：『你們這些人在我這裡過夏天，我給你們指出五種毛病。一，不得向萬里無寸草的地方去。二，不得孤峰獨宿。三，不得張弓架箭。四，不得在事物之外安身。五，不得執著于生殺。』為什麼呢？一處有執著，自救都難。五處都通達，才可稱為導師。你們這些人如果到各處遇到明眼的禪師，替我通個訊息，貴在祖師的遺風不墜。如果是平常的徒弟，就去睡覺吧。為什麼呢？在裸體國里炫耀服飾，想必你太不識時務了。

蚯蚓踩著兩頭都動彈。啞巴做了夢自己笑。笑到天亮說給誰聽？烏鴉竟然學麒麟叫。（正堂辯）

瑯玡指出五種毛病，舉世良醫也難以下藥。乾脆為你們全部擊碎，要延年益壽何必九轉還丹？（少室睦）

瑯玡因為長水法師（Changshui Fashi，人名，法師）問：『清凈本然，為何忽然生出山河大地？』瑯玡厲聲說：『清凈本然，為何忽然生出山河大地？』

薦福信（Jianfu Xin，人名，禪師）說：『先行不到，末後太過。』五祖演（Wuzu Yan，人名，禪師）說：『金屑雖貴，落入眼中也會成為障礙。』靈隱岳（Lingyin Yue，人名，禪師）說：『日長夜短，你們還猛然醒悟嗎？』理安（Li'an，人名，禪師）問：『瑯玡只知道轉身句，不認識出身句。』

混混沌沌，圓融無礙，沒有正反兩面。拈起來有時會變成兩片。姑且依舊想要相當，免得被旁人來看見。（白雲端）

【English Translation】 English version: A ladle of dirty water has been splashed. And you say I have a phrase to stabilize the universe. For example, he descends from the seat with his staff. Is this a phrase to stabilize the universe, or is it not? After a long pause, he said, 'This ladle of dirty water was splashed by Langye (Langye, place name, also refers to Zen Master Langye Jue) himself.' Yuanyi Rong (Yuanyi Rong, person's name, Zen master) said, 'Langye raises this point, thinking he is superior to the three elders (Sanlao, refers to ancient sages or experienced people), but he inevitably creates a model. It would be best to receive punishment together with the three elders.' Pingshan (Pingshan, place name, also refers to Zen Master Pingshan) has a phrase to stabilize the universe, so he descends from the seat.

Langye ascends the hall to preach: 'You people are spending the summer here with me, and I will point out five faults to you. First, you must not go to places where there is not a blade of grass for ten thousand miles. Second, you must not sleep alone on a solitary peak. Third, you must not draw your bow and aim your arrow. Fourth, you must not settle down outside of things. Fifth, you must not be attached to birth and death.' Why? If there is attachment in one place, it is difficult to save oneself. If all five places are clear, then one can be called a teacher. If you people go to various places and meet enlightened Zen masters, please send me a message, so that the ancestral tradition will not be lost. If you are ordinary disciples, then go to sleep. Why? Showing off clothes in a country of naked people, you must be very ignorant of the times.

An earthworm steps on both ends and wiggles. A mute has a dream and laughs to himself. Who can he tell when day breaks? A crow actually imitates a Qilin's cry. (Zhengtang argues)

Langye points out five faults, and even the best doctors in the world find it difficult to prescribe medicine. I will simply shatter them all for you. Why seek the Nine-Turn Rejuvenation Pill to prolong life? (Shaoshi Mu)

Langye, because Dharma Master Changshui (Changshui Fashi, person's name, Dharma Master) asked, 'The pure and original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Langye said sternly, 'The pure and original nature, why does it suddenly give rise to mountains, rivers, and the great earth?'

Jianfu Xin (Jianfu Xin, person's name, Zen master) said, 'Going too early is not enough, going too late is too much.' Wuzu Yan (Wuzu Yan, person's name, Zen master) said, 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' Lingyin Yue (Lingyin Yue, person's name, Zen master) said, 'The days are long and the nights are short, are you all suddenly awakened?' Li'an (Li'an, person's name, Zen master) asked, 'Langye only knows the turning phrase, but does not recognize the phrase of origin.'

Muddled and round, unobstructed, without front or back. Picking it up sometimes turns into two pieces. For the time being, still wanting to be equal, so as not to be seen by others. (Baiyun Duan)

當明不犯體全彰。進步剛然要論量。妍丑祇因逢古鏡。回頭滿面負慚惶。(大洪遂)

青天覆青天。打失髑髏前。看看日又夜。爭教人少年。(靈隱岳)

不設陷阱。不揮雪刃。一箭穿楊。神目不瞬。翻思昔日李將軍。射虎之機猶是鈍。(虛堂愚)

嬰兒為食苦飄零。陌路逢親喚一聲。知得阿孃腸斷處。從教鐵漢淚如傾。(紫柏可)

瑯玡示眾。與么來者。上間安排。不與么來者。下間掛搭。向上人來。獨自悽悽暗渡江。

國清燈云。買帽相頭。看孔著楔。瑯玡固是作家。未免有分別在。國清則不然。今歲未留門外客。上下何妨安分居。

瑯玡示眾。進前即死。退後即亡。不進不退。落在無事之鄉。何故如此。長安雖樂。不是久居。

徑山杲云。啼得血流無用處。不如緘口過殘春。

瑯玡因僧問。拈椎豎拂即不問。瞚目揚眉事若何。師曰。趙州曾見南泉來。曰學人未曉。師曰今冬多雨雪。貧家怎奈何。

寶壽方云。瑯玡與么答話。可謂寶藏大開。怎奈不遇高鑒。功成浪施。雖然。不因夜來雁。爭見海門秋。

瑯玡示眾。記得僧問老宿如何是佛。宿曰不封不樹。大眾會么。若不會。重下注腳去也。不封不樹以棘欒。

不封不樹。廁以棘欒。

【現代漢語翻譯】 現代漢語譯本：

當光明沒有被遮蔽時，本體完全顯現。（大洪遂） 進一步提升必然要經過衡量。美與醜只是因為遇到了古老的鏡子。 回頭一看，滿面都是慚愧和惶恐。

青天之上又是青天。 丟失了髑髏（dú lóu，頭蓋骨）之前的東西。 看看日子一天又一天，怎麼能讓人不感到年華易逝？（靈隱岳）

不設定陷阱，不揮動雪亮的刀刃。 一箭穿過楊柳，眼神專注不眨眼。 反思過去李將軍射虎，那時的機會還是不夠精純。（虛堂愚）

嬰兒爲了食物而四處漂泊。 在陌生的路上遇到親人，呼喚一聲。 知道母親肝腸寸斷的地方，即使是鐵石心腸的漢子也會淚如雨下。（紫柏可）

瑯玡（Lángyá，山名，也指瑯玡慧覺禪師）向大眾開示： 這樣來的人，安排在上等的位置。 不這樣來的人，安排在下等的位置。 向上的人來，獨自淒涼地暗中渡江。

國清寺（Guóqīng Sì，寺廟名）的燈光像云一樣。 買帽子的人給帽子相面。 看孔的人用木楔固定。 瑯玡（Lángyá，山名，也指瑯玡慧覺禪師）固然是大家，但難免有分別心。 國清寺（Guóqīng Sì，寺廟名）則不然，今年不留門外的客人，上下都可以安分地居住。

瑯玡（Lángyá，山名，也指瑯玡慧覺禪師）向大眾開示： 前進就是死，後退就是亡。 不進不退，就落入無事的地方。 為什麼會這樣呢？長安（Cháng'ān，古都名）雖然快樂，但不是久居之地。

徑山杲（Jìngshān Gǎo，禪師名）說： 啼哭得血都流乾了也沒有用處，不如閉上嘴巴度過殘餘的春天。

瑯玡（Lángyá，山名，也指瑯玡慧覺禪師）因為僧人問： 拿起木槌豎起拂塵就不問了，眨眼揚眉的事情怎麼樣？ 禪師說：趙州（Zhàozhōu，禪師名）曾經見過南泉（Nánquán，禪師名）來。 僧人說：學僧不明白。 禪師說：今年冬天多雨雪，貧窮的人家怎麼辦呢？

寶壽方（Bǎoshòu Fāng，禪師名）說： 瑯玡（Lángyá，山名，也指瑯玡慧覺禪師）這樣回答，可以說是寶藏大開，可惜沒有遇到高明的鑑賞家，功夫白白浪費了。 雖然如此，不是因為夜裡來了大雁，怎麼能見到海邊的秋色呢？

瑯玡（Lángyá，山名，也指瑯玡慧覺禪師）向大眾開示： 記得有僧人問老宿什麼是佛，老宿說不封不樹。 大眾明白嗎？如果不明白，重新下個註解去吧。 不封不樹，用荊棘圍起來。

不封不樹，用荊棘圍起來。 English version:

When the light is not obscured, the essence is fully revealed. (Dahong Sui) Further progress must be measured. Beauty and ugliness are only because they encounter an ancient mirror. Looking back, the face is full of shame and fear.

Blue sky upon blue sky. Lost before the skull (dú lóu, skull). Seeing the days pass, how can people not feel the fleeting years? (Lingyin Yue)

Do not set traps, do not wield bright snow blades. An arrow pierces the willow, eyes focused without blinking. Reflecting on General Li's tiger shooting in the past, the opportunity at that time was still not pure enough. (Xutang Yu)

The infant wanders around for food. Meeting relatives on a strange road, calling out a greeting. Knowing where the mother's heart is broken, even a man of iron will shed tears like rain. (Zibai Ke)

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) instructs the assembly: Those who come this way are arranged in the upper position. Those who do not come this way are arranged in the lower position. Those who go upward come, secretly crossing the river alone and sadly.

The lights of Guoqing Temple (Guóqīng Sì, temple name) are like clouds. The person buying a hat examines the hat's appearance. The person looking at the hole fixes it with a wedge. Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) is indeed a master, but inevitably has discriminating thoughts. Guoqing Temple (Guóqīng Sì, temple name) is not like that. This year, it does not keep guests outside the door. Both above and below can live peacefully.

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) instructs the assembly: To advance is to die, to retreat is to perish. Not advancing and not retreating is to fall into a place of no affairs. Why is this so? Although Chang'an (Cháng'ān, ancient capital name) is joyful, it is not a place to stay for long.

Jingshan Gao (Jìngshān Gǎo, Chan master's name) said: Crying until the blood flows is useless. It is better to close your mouth and spend the remaining spring.

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) because a monk asked: I won't ask about picking up the mallet and raising the whisk. What about the matter of winking and raising eyebrows? The master said: Zhao Zhou (Zhàozhōu, Chan master's name) once saw Nan Quan (Nánquán, Chan master's name) come. The monk said: This student does not understand. The master said: This winter there will be a lot of rain and snow. What will poor families do?

Baoshou Fang (Bǎoshòu Fāng, Chan master's name) said: Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue)'s answer can be said to be a great opening of the treasure, but unfortunately he did not meet a brilliant connoisseur, and the effort was wasted in vain. Even so, if it weren't for the wild geese coming at night, how could we see the autumn scenery by the sea?

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) instructs the assembly: Remember that a monk asked an old monk what is Buddha. The old monk said not to seal and not to plant. Does everyone understand? If you don't understand, add another annotation. Not sealing and not planting, surround it with thorns.

Not sealing and not planting, surround it with thorns.

【English Translation】 When the light is not obscured, the essence is fully revealed. (Dahong Sui) Further progress must be measured. Beauty and ugliness are only because they encounter an ancient mirror. Looking back, the face is full of shame and fear.

Blue sky upon blue sky. Lost before the skull (dú lóu, skull). Seeing the days pass, how can people not feel the fleeting years? (Lingyin Yue)

Do not set traps, do not wield bright snow blades. An arrow pierces the willow, eyes focused without blinking. Reflecting on General Li's tiger shooting in the past, the opportunity at that time was still not pure enough. (Xutang Yu)

The infant wanders around for food. Meeting relatives on a strange road, calling out a greeting. Knowing where the mother's heart is broken, even a man of iron will shed tears like rain. (Zibai Ke)

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) instructs the assembly: Those who come this way are arranged in the upper position. Those who do not come this way are arranged in the lower position. Those who go upward come, secretly crossing the river alone and sadly.

The lights of Guoqing Temple (Guóqīng Sì, temple name) are like clouds. The person buying a hat examines the hat's appearance. The person looking at the hole fixes it with a wedge. Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) is indeed a master, but inevitably has discriminating thoughts. Guoqing Temple (Guóqīng Sì, temple name) is not like that. This year, it does not keep guests outside the door. Both above and below can live peacefully.

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) instructs the assembly: To advance is to die, to retreat is to perish. Not advancing and not retreating is to fall into a place of no affairs. Why is this so? Although Chang'an (Cháng'ān, ancient capital name) is joyful, it is not a place to stay for long.

Jingshan Gao (Jìngshān Gǎo, Chan master's name) said: Crying until the blood flows is useless. It is better to close your mouth and spend the remaining spring.

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) because a monk asked: I won't ask about picking up the mallet and raising the whisk. What about the matter of winking and raising eyebrows? The master said: Zhao Zhou (Zhàozhōu, Chan master's name) once saw Nan Quan (Nánquán, Chan master's name) come. The monk said: This student does not understand. The master said: This winter there will be a lot of rain and snow. What will poor families do?

Baoshou Fang (Bǎoshòu Fāng, Chan master's name) said: Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue)'s answer can be said to be a great opening of the treasure, but unfortunately he did not meet a brilliant connoisseur, and the effort was wasted in vain. Even so, if it weren't for the wild geese coming at night, how could we see the autumn scenery by the sea?

Langya (Lángyá, mountain name, also refers to Chan Master Langya Huijue) instructs the assembly: Remember that a monk asked an old monk what is Buddha. The old monk said not to seal and not to plant. Does everyone understand? If you don't understand, add another annotation. Not sealing and not planting, surround it with thorns.

Not sealing and not planting, surround it with thorns.

乾天為蓋。厚地為盤。聚斂兮魂魄。賢愚兮一棺。日炙風吹無障閉。千古萬古長漫漫。(平陽忞)

瑞州大愚守芝禪師(汾陽昭嗣)

示眾。三世諸佛不知有。貍奴白牯卻知有。乃拈起拂子曰。貍奴白牯總在者里放光動地。何謂如此。兩段不同。

徑山杲云。大愚若無後語。洎合被貍奴白牯換卻眼睛。雖然如此。也未免秤錘蘸酢。　愚庵盂云。大愚拈個貍奴白牯。還曾夢見么。

大愚因僧問通身是眼口在什麼處。師曰三跳。曰不會。師曰。章底詞秋罷。歌韻向春生。

愚庵盂云。大愚果有懸河之辯。怎奈者僧無眼。

大愚示眾。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。

應庵華云。好語要且無來處。有人辨得出。與你一兩金。　古鼎銘云。宗師為人。如蠱毒之家置毒于飲食中。未嘗不欲斷人命根。雖然。是冤者能有幾人。　能仁鑒云。若不喚作一莖齏。亦入地獄如箭射。畢竟如何。但能飯向無心碗。自有人提折腳鐺。

殺活全機覿面提。大家相聚吃莖齏。後人不省者個意。祇管茫茫打野榸。(松源岳)

硬如綿。軟如鐵。諸人飲水須防噎。堪笑灘頭老大愚。至今弄巧反成䂐。(枯禪鏡)

觚棱金碧照山高。萬國圭璋捧赭袍。四海一家無一事。

【現代漢語翻譯】 現代漢語譯本：

乾坤以天為蓋，以厚土為盤。聚攏的啊是魂魄，賢能與愚笨之人啊同歸一棺。太陽炙烤，風雨吹打，沒有遮擋。千秋萬代，長久而漫長。（平陽忞） 瑞州大愚守芝禪師（汾陽昭嗣） 開示大眾：三世諸佛都不知道『有』，貍貓和白牛卻知道『有』。於是拿起拂塵說：『貍貓和白牛都在這裡放光動地。』為什麼會這樣？因為兩者截然不同。 徑山杲說：『大愚如果沒有後面的話，恐怕會被貍貓和白牛換掉眼睛。』雖然如此，也免不了像秤錘蘸醋一樣（多此一舉）。愚庵盂說：『大愚拈出貍貓和白牛，還曾夢見過嗎？』 大愚因為有僧人問：『通身都是眼睛，口在哪裡？』禪師說：『三跳。』僧人說：『不明白。』禪師說：『章底的詞在秋天結束，歌的韻律向春天而生。』 愚庵盂說：『大愚果真有懸河般的辯才，只可惜那個僧人沒有眼睛。』 大愚開示大眾：大家聚在一起吃菜根。如果把它叫做『一根菜根』，就會像箭一樣射入地獄。 應庵華說：『好的話語沒有來處。有人能辨別出來，就給你一兩黃金。』古鼎銘說：『宗師為人說法，就像蠱毒之家在飲食中下毒，無時無刻不想斷人命根。』雖然如此，能明白這是好意的又有幾人？能仁鑒說：『如果不把它叫做一根菜根，也會像箭一樣射入地獄。』究竟該如何？只要能用無心的碗吃飯，自然有人會提著折腳的鍋。』 殺活的全部玄機，當面提點。大家聚在一起吃菜根。後人不明白這個意思，只管茫然地亂打草。（松源岳） 硬如棉花，軟如鐵。諸位飲水要提防噎住。可笑灘頭的老大愚，至今弄巧成拙。（枯禪鏡） 宮殿的角樓在陽光下金碧輝煌，照耀著高山。萬國諸侯手捧玉圭玉璋，朝拜皇帝。四海一家，天下太平。

【English Translation】 English version:

The sky serves as a lid, the thick earth as a plate. Gathered are the souls, the wise and the foolish share a single coffin. The sun scorches, the wind blows, with no shelter. For thousands and millions of years, it stretches long and vast. (Pingyang Min) Zen Master Dayu Shouzhi of Ruizhou (Fen Yangzhao Si) Addressing the assembly: The Buddhas of the three worlds do not know 'existence,' but the wildcat and the white cow do know 'existence.' Thereupon, he picked up the whisk and said, 'The wildcat and the white cow are both here, emitting light and shaking the earth.' Why is this so? Because the two are completely different. Jingshan Gao said, 'If Dayu had not said the following words, he would have had his eyes replaced by the wildcat and the white cow.' Even so, he still cannot avoid being like a steelyard dipped in vinegar (superfluous). Yu'an Yu said, 'When Dayu brought up the wildcat and the white cow, had he ever dreamed of them?' Because a monk asked Dayu, 'The entire body is eyes, where is the mouth?' The master said, 'Three jumps.' The monk said, 'I don't understand.' The master said, 'The lyrics at the end of the chapter cease in autumn, the rhyme of the song arises towards spring.' Yu'an Yu said, 'Dayu truly has the eloquence of a torrential river, but it is a pity that the monk has no eyes.' Dayu addressed the assembly: Everyone gathers together to eat vegetable stalks. If you call it 'a vegetable stalk,' you will be shot into hell like an arrow. Ying'an Hua said, 'Good words have no source. If someone can discern them, I will give you one tael of gold.' Gu Dingming said, 'A Zen master teaching people is like a family that uses poison placing poison in food, always wanting to sever people's life roots.' Even so, how many people can understand that this is for their own good? Nengren Jian said, 'If you don't call it a vegetable stalk, you will also be shot into hell like an arrow.' Ultimately, what should you do? If you can eat rice with a mindless bowl, someone will naturally carry a broken-legged pot.' The entire mechanism of killing and giving life is pointed out face to face. Everyone gathers together to eat vegetable stalks. Later people do not understand this meaning, and just blindly beat the grass. (Songyuan Yue) Hard as cotton, soft as iron. All of you must be careful not to choke when drinking water. It is laughable that the old Dayu on the shoal still tries to be clever but ends up clumsy. (Kuchen Jing) The gilded and jade-adorned palace towers shine brightly on the high mountains. The lords of all nations hold jade tablets and scepters, paying homage to the emperor. The four seas are one family, and there is peace throughout the world.

將軍把鏡泣霜毫。(鐵容一)

大愚示眾。豎窮三際。橫亙十方。拈起也帝釋心驚。放下也地神膽戰。不拈不放。喚作什麼。自云。蝦蟆。

靈巖儲云。祥符則不然。豎窮三際。橫亙十方。拈起也至簡至易。放下也同天同地。不拈不放。喚作什麼。自云。阿嚏。　雪巢松云。大愚老漢提唱個事。可謂竭盡玄微。祇得玉鳳金鸞分疏不下。今日松上座敢將狗尾續貂。豎窮三際。橫亙十方。拈起也縱橫自在。放下也自在縱橫。不拈不放。喚作甚麼。呵呵大笑云。是甚乾矢橛。

大愚問侍者曰。你問訊了一邊立地。是什麼道理。曰不會。師曰過者邊立。者便過。師曰無端無端。

天寧琦云。成人者少。敗人者多。　廣胤標云。侍者卻難得。何以見得。不因夜來雁。怎見海門秋。

大愚因僧問如何是佛。師曰鋸解秤錘。

鋸解秤錘無縫罅。風吹日炙朝復夜。雖然不許亂商量。一任稱提四天下。(白雲端)

手把金鞭擊鐵牛。大千世界任遨遊。恒沙岸上相逢著。默識無言自點頭。(保寧勇)

鋸解秤錘。出老杜詩。香稻啄殘鸚鵡粒。碧梧棲老鳳凰枝。(懷玉宣)

鋸解秤錘兩分明。觸著猶能碎眼睛。個是紅爐親煉出。古今能有幾人醒。(廣焰燈)

舒州法華全舉禪

【現代漢語翻譯】 現代漢語譯本： 將軍對著鏡子，悲傷地寫著霜白的文字。（鐵容一）

大愚禪師向大眾開示：時間上窮盡過去、現在、未來，空間上橫遍十方。拿起它，帝釋天（佛教中的天神）也會心驚；放下它，土地神也會膽戰。不拿起也不放下，那又該叫作什麼？大愚禪師自己回答說：『蛤蟆』。

靈巖儲云禪師說，祥符禪師卻不這樣認為。時間上窮盡過去、現在、未來，空間上橫遍十方。拿起它，至簡至易；放下它，同天同地。不拿起也不放下，那又該叫作什麼？祥符禪師自己回答說：『阿嚏』。 雪巢松云禪師說，大愚老禪師提出的這件事，可謂竭盡玄妙精微，只是玉鳳金鸞也難以分辨清楚。今天我松云上座，斗膽用狗尾續貂。時間上窮盡過去、現在、未來，空間上橫遍十方。拿起它，縱橫自在；放下它，自在縱橫。不拿起也不放下，那又該叫作什麼？呵呵大笑說：『是什麼乾屎橛（比喻無用之物）！』

大愚禪師問侍者說：『你問訊後站在一邊，是什麼道理？』侍者說：『不會。』禪師說：『到這邊站。』侍者便過去了。禪師說：『無端無端。』

天寧琦禪師說：『成就的人少，敗壞的人多。』 廣胤標禪師說：『侍者卻很難得。憑什麼看得出來？』『不是因為夜裡來的雁，怎麼能見到海邊的秋色？』

大愚禪師因為有僧人問：『如何是佛？』禪師說：『鋸解秤錘。』

鋸解秤錘沒有縫隙，風吹日曬，日復一日，雖然不允許胡亂猜測，任憑它稱量提舉整個天下。（白雲端）

手持金鞭擊打鐵牛，在大千世界里任意遨遊。在恒河沙數的岸邊相逢，默默地心領神會，彼此點頭。（保寧勇）

『鋸解秤錘』，出自杜甫的詩句：香稻被鸚鵡啄食殆盡，老梧桐樹上棲息著年老的鳳凰。（懷玉宣）

鋸解秤錘，兩邊分明，觸碰它還能刺瞎眼睛。這是在紅爐里親自煉出來的，古往今來能有幾人醒悟？（廣焰燈）

舒州法華全舉禪

【English Translation】 English version: The general weeps before the mirror, writing frosty verses. (Tie Rong Yi)

Great Fool (Da Yu) addressed the assembly: Vertically, it exhausts the three periods of time (past, present, future); horizontally, it extends across the ten directions. Picking it up, even Indra (Di Shi, the lord of gods in Buddhism) would be startled; putting it down, even the earth deity would tremble. Neither picking it up nor putting it down, what would you call it? He himself said: 'Toad.'

Cloud-Storing (Chu Yun) of Lingyan Monastery said, Abbot Xiangfu thought differently. Vertically, it exhausts the three periods of time; horizontally, it extends across the ten directions. Picking it up, it is extremely simple and easy; putting it down, it is the same as heaven and earth. Neither picking it up nor putting it down, what would you call it? He himself said: 'Achoo!' Pine Cloud (Song Yun) of Snow Nest (Xue Chao) said, the old man Great Fool's (Da Yu) proposition can be said to have exhausted the subtle mysteries, but even the jade phoenix and golden luan cannot distinguish it clearly. Today, I, Abbot Pine (Song) dare to add a dog's tail to a sable coat. Vertically, it exhausts the three periods of time; horizontally, it extends across the ten directions. Picking it up, it is free and unrestrained; putting it down, it is unrestrained and free. Neither picking it up nor putting it down, what would you call it? He laughed loudly and said: 'What kind of dry shit stick is this!'

Great Fool (Da Yu) asked the attendant: 'After you made obeisance and stood aside, what is the principle?' The attendant said: 'I don't know.' The master said: 'Stand on this side.' The attendant then went over. The master said: 'Senseless, senseless.'

Qi of Tianning said: 'Few become successful, many become failures.' Biao of Guangyin said: 'The attendant is indeed rare. How can you see it?' 'If not for the geese that come at night, how could one see the autumn at the sea gate?'

Great Fool (Da Yu), because a monk asked, 'What is Buddha?' The master said: 'Sawing apart the steelyard weight.'

Sawing apart the steelyard weight leaves no seams, the wind blows and the sun scorches, day after day. Although random speculation is not allowed, it is free to weigh and lift the entire world. (Bai Yun Duan)

Holding a golden whip to strike an iron ox, roaming freely in the great thousand worlds. Meeting on the shores of the Ganges River, silently understanding each other, nodding in agreement. (Bao Ning Yong)

'Sawing apart the steelyard weight' comes from a poem by Du Fu: The fragrant rice is mostly eaten by parrots, old phoenixes perch on old parasol trees. (Huai Yu Xuan)

Sawing apart the steelyard weight, the two sides are distinct, touching it can still blind the eyes. This is personally refined in the red furnace, how many people throughout the ages can awaken? (Guang Yan Deng)

Quan Ju of Shuzhou Fahua Zen

師(汾陽昭嗣)

到瑯玡覺處。瑯問近離甚處。師曰兩浙。曰船來陸來。師曰船來。曰船在甚處。師曰步下。曰不涉程途一句作么生道。師以坐具摵一摵曰杜撰長老如麻似粟。拂袖而出。瑯問侍者此是甚麼人。者曰舉上座。瑯曰莫是舉師叔么。先師教我尋見伊。遂下。旦過堂問。上座莫是舉師叔么。莫怪適來相觸忤。師喝。復問。長老何時到汾陽。瑯曰某時到。師曰我在浙江早聞你名。元來見解祇如此。何得名播寰宇。瑯遂作禮曰。某甲罪過。

徑山杲云。賓則始終賓。主則始終主。二大老驀劄相逢。主賓互換。直下發明臨濟心髓。茍非徹證向上巴鼻。具出常情正眼。未免作得失論量。　雲門信云。拳來腳去本分鉗錘。若將破籃盛水救火。笑殺旁觀。三十年後有人說破。　東山澓云。向二尊宿舌頭上打得個鞦韆過來。方得道出常情。非特不被是非絆卻。抑且即是非而作佛事。不然。君向西秦。我之東魯。　云巖學云。舉上座可謂竿木隨身逢場作戲。雖然。若無瑯玡唱拍相隨。那能陽春白雪。

相罵無好言。相打無好拳。何似風恬並浪靜。一江明月滿溪船。(大洪恩)

奪得驪龍珠便回。小根魔子盡疑猜。拈來拋向洪波里。攃手大家歸去來。(徑山杲)

漁翁瀟灑任東西。蘆管橫吹韻不

【現代漢語翻譯】 現代漢語譯本 師(汾陽昭嗣)

汾陽昭嗣禪師到了瑯玡慧覺禪師處。瑯玡禪師問：『你最近從哪裡來？』 汾陽昭嗣禪師說：『兩浙（浙江一帶）。』 瑯玡禪師問：『是坐船來的還是走路來的？』 汾陽昭嗣禪師說：『坐船來的。』 瑯玡禪師問：『船停在哪裡？』 汾陽昭嗣禪師說：『在岸邊。』 瑯玡禪師問：『不經過路途的這一句該怎麼說？』 汾陽昭嗣禪師用坐具拍了一下，說：『胡說八道的老和尚多如麻、密如粟。』 說完拂袖而去。瑯玡禪師問侍者：『這是什麼人？』 侍者說：『是舉上座。』 瑯玡禪師說：『莫非是舉師叔嗎？ 先師（指瑯玡慧覺禪師的老師）教我尋訪他。』 於是走下禪座。第二天過堂時，瑯玡禪師問：『上座莫非是舉師叔嗎？ 請不要怪罪我剛才的冒犯。』 汾陽昭嗣禪師大喝一聲。瑯玡禪師又問：『長老什麼時候到汾陽的？』 汾陽昭嗣禪師說：『我在浙江的時候就聽說過你的名字， 原來你的見解不過如此， 怎麼會名揚天下？』 瑯玡禪師於是作揖行禮說：『我錯了。』

徑山杲（徑山杲禪師）說：『是賓客就始終是賓客，是主人就始終是主人。』 兩位大德突然相遇，主賓互相轉換，直接發明了臨濟（臨濟宗）的心髓。如果不是徹底證悟了向上之關竅，具備超出常情的正眼，難免會作出得失的論量。

雲門信（雲門文偃禪師的弟子）說：『拳來腳去，是本分的鉗錘。如果用破籃子盛水來救火，會被旁觀者笑話。三十年後有人會說破這件事。』

東山澓（東山澓禪師）說：『向兩位尊宿的舌頭上打個鞦韆過來，才能說出超出常情的話， 不僅不會被是非所束縛，而且能即是非而作佛事。不然的話，你向西秦，我到東魯，各不相干。』

云巖學（云巖曇晟禪師的弟子）說：『舉上座可以說是竿木隨身，逢場作戲。雖然如此，如果沒有瑯玡禪師的唱和，又怎麼能有陽春白雪般的境界呢？』

相罵沒有好話，相打沒有好拳， 哪裡比得上風平浪靜，一江明月照滿溪船。（大洪恩禪師）

奪得驪龍（傳說中的黑龍）的寶珠便返回， 小根器的魔子都心生疑猜。 拿來拋向洪波之中， 擦手而去，大家一起回去吧。（徑山杲禪師）

漁翁瀟灑自在，任憑東西， 蘆管橫吹，韻味無窮。

【English Translation】 English version Master (Fen-yang Chao-ssu)

Zen Master Fen-yang Chao-ssu arrived at Lang-ya Hui-chueh's (Lang-ya Hui-chueh: Zen master) place. Lang-ya asked, 'Where have you come from recently?' The Master said, 'Liang-che (Liang-che: area around Zhejiang province).' Lang-ya asked, 'Did you come by boat or by land?' The Master said, 'By boat.' Lang-ya asked, 'Where is the boat?' The Master said, 'On the shore.' Lang-ya asked, 'How do you speak the phrase that does not involve the journey?' The Master slapped the sitting mat and said, 'Fabricating elders are as numerous as hemp and millet.' Then he flicked his sleeves and left. Lang-ya asked the attendant, 'Who is this person?' The attendant said, 'It's the head seat, Chu.' Lang-ya said, 'Could it be my uncle-teacher, Chu? My late teacher (referring to Lang-ya Hui-chueh's teacher) told me to seek him out.' So he descended from the seat. The next day, during the meal offering, Lang-ya asked, 'Are you the uncle-teacher, Chu? Please don't blame me for my offense just now.' The Master shouted. Lang-ya then asked, 'When did Elder arrive at Fen-yang?' The Master said, 'I heard of your name in Zhejiang long ago, but your understanding is only this much. How could your name spread throughout the world?' Lang-ya then bowed and said, 'I am at fault.'

Ching-shan Kao (Ching-shan Kao: Zen master) said, 'A guest is always a guest, and a host is always a host.' When two great elders suddenly meet, the host and guest interchange, directly revealing the essence of Lin-chi (Lin-chi school of Zen). If one has not thoroughly realized the upward passage and possesses the true eye beyond ordinary sentiment, one cannot avoid making judgments of gain and loss.

Yun-men Hsin (Yun-men Hsin: disciple of Zen Master Yun-men Wen-yen) said, 'Fists and feet are the proper tools. If one uses a broken basket to hold water to put out a fire, one will be laughed at by onlookers. After thirty years, someone will reveal this matter.'

Tung-shan Fu (Tung-shan Fu: Zen master) said, 'To swing a swing on the tongues of the two venerable monks is to speak beyond ordinary sentiment. Not only will one not be bound by right and wrong, but one can also transform right and wrong into Buddhist activities. Otherwise, you go to Western Ch'in, and I go to Eastern Lu, each unrelated to the other.'

Yun-yen Hsueh (Yun-yen Hsueh: disciple of Zen Master Yun-yen Tan-sheng) said, 'The head seat, Chu, can be said to be carrying a pole and acting according to the occasion. However, without Lang-ya's harmonious response, how could there be such a refined and elegant state like 'Yangchun White Snow'?'

There are no good words in quarreling, and no good fists in fighting. How can it compare to the calm wind and quiet waves, with a river of bright moonlight filling the boats in the stream? (Ta-hung En)

Having seized the pearl of the Black Dragon (Li Long: legendary black dragon), one returns, and the demons of small roots are all suspicious. Throwing it into the vast waves, wiping one's hands, let's all go home together. (Ching-shan Kao)

The fisherman is free and unrestrained, going east and west as he pleases, playing the reed flute horizontally, with endless charm.

齊。夜靜月明魚不食。扁舟臥入武陵溪。(夢庵信)

水不洗水。金不博金。昧毛色而得馬。靡絲絃而樂琴。結繩畫卦有許事。喪盡真淳盤古心。(心聞賁)

揭天犪鼓譟紅塵。遍地刀槍解出身。結角羅紋隨處入。銀山鐵壁是通津。(伊庵權)

黑霧紛紛潑面來。手持玉笏嘆悠哉。電光影里穿針眼。線腳重重挑不開。(語風信)

盡謂當關逢敵手。更驚納款豎降旗。明修棧道人皆見。暗度陳倉卻不知。(理安問)

云從龍。風從虎。北山晴兮南山雨。放行也皓魄騰空。擒住也須彌倒拄。明暗交參敲唱雙舉。無限魚蝦努眼睛。扶搖贏得播寰宇。(百愚斯)

倒握靈符懸肘后。橫抽寶劍掛眉端。大家拋出當陽看。佛口蛇心輥一團。(峨月朗)

后瑯玡舉似慈明。明曰。舉公見處才能自了。而汝負墮。何以為人。

紀功敘殿老譚兵。卻要將渠此話行。一夜秋風動鄉思。八千子弟共歸耕。(理安問)

法華示眾。釋迦不出世。達磨不西來。佛法遍天下。譚玄口不開。

徑山杲云。做賊人心虛。　愚庵盂云。大小法華龍頭蛇尾。　一指海云。既云譚玄。為什麼又道口不開。乃以如意擊案云。若將耳聽終難會。眼裡聞來方始親。

法華因僧問。生死事大請師

【現代漢語翻譯】 現代漢語譯本： 齊。夜深人靜，月光明亮，魚兒也不吃餌。我獨自一人乘坐小船，悠閒地進入武陵溪。（夢庵信）

水無法洗凈水，黃金無法購買黃金。在模糊的毛色中辨認出好馬，無需絲絃也能欣賞琴聲的美妙。結繩記事、占卜算卦的事情已經很多了，卻喪失了盤古最初的純真之心。（心聞賁）

震天動地的鼓聲喧囂于紅塵之中，遍地的刀槍是爲了掙脫人生的束縛。複雜的紋路隨處可見，即使是銀山鐵壁，也能找到通往彼岸的道路。（伊庵權）

濃厚的黑霧紛紛揚揚地撲面而來，我手持玉笏，感嘆人生的悠閒自在。在電光火石之間穿針引線，卻發現線腳重重疊疊，難以解開。（語風信）

都以為是棋逢對手，卻驚訝地看到對方舉起降旗投降。明面上在修建棧道，人人都看得見，暗地裡偷渡陳倉，卻無人知曉。（理安問）

云跟隨龍，風跟隨虎。北山晴朗，南山下雨。放開時，皓月當空；擒住時，須彌山也會倒塌。明與暗交織，敲與唱相互配合。無數的魚蝦睜大了眼睛，鯤鵬展翅高飛，將美名傳播到整個宇宙。（百愚斯）

倒拿著靈符，懸掛在手肘后；橫著抽出寶劍，架在眉毛前。大家把真心拋出來，在當陽一見分曉。佛口蛇心，混亂成一團。（峨月朗）

后瑯玡（人名）向慈明（人名）舉薦某人，慈明說：『舉薦人你所見到的才能可以自己了斷，而你卻揹負著墮落，怎麼能成就他人呢？』

在紀功敘殿里，老將還在談論兵法。卻要將慈明（人名）的這番話付諸行動。一夜秋風吹動了思鄉之情，八千子弟一起回家耕田。（理安問）

釋迦（Sakyamuni，佛教創始人）在《法華經》中向大眾開示：釋迦（Sakyamuni，佛教創始人）沒有降生於世，達磨（Bodhidharma，禪宗始祖）沒有西來。佛法遍佈天下，但談論玄妙的人卻閉口不言。

徑山杲（人名）說：『做賊的人心裡虛。』愚庵盂（人名）說：『大小《法華經》都是虎頭蛇尾。』一指海（人名）說：『既然說是談論玄妙，為什麼又說閉口不言呢？』於是用如意敲擊桌案說：『如果用耳朵聽，終究難以領會；用眼睛去看，才能真正明白。』

法華（人名）因為僧人問：『生死是大事，請老師開示。』

English version: Quiet. The night is still, the moon is bright, and the fish do not bite. I lie in a small boat, drifting into the Wuling Stream. (Meng'an Xin)

Water cannot wash water. Gold cannot buy gold. One discerns a good horse by its subtle markings. One enjoys the zither without strings. There have been many things like knotting cords and drawing trigrams. The pure and simple heart of Pangu (the creator in Chinese mythology) is lost. (Xinwen Ben)

Heaven-shaking drums resound in the red dust. Swords and spears everywhere are to break free from the fetters of life. Intricate patterns are found everywhere. Even silver mountains and iron walls are passages to the other shore. (Yi'an Quan)

Thick black mist comes pouring over my face. Holding a jade tablet, I sigh at the leisurely life. Threading a needle in a flash of lightning, I find the thread tangled and impossible to unravel. (Yufeng Xin)

Everyone thought they had met their match, but they were surprised to see the enemy raise the white flag and surrender. The open repair of the plank road is seen by all, but the secret crossing of Chencang (a historical event referring to a surprise attack) goes unnoticed. (Li'an Wen)

Clouds follow the dragon, wind follows the tiger. The north mountain is clear, the south mountain is rainy. When released, the bright moon soars into the sky. When captured, Mount Sumeru (the central world-mountain in Buddhist cosmology) collapses. Light and darkness intertwine, striking and singing go hand in hand. Countless fish and shrimp open their eyes wide. The roc soars, winning fame throughout the universe. (Baiyu Si)

Holding the spiritual talisman upside down behind the elbow, drawing the precious sword horizontally across the brow. Everyone throws out their sincerity, to be seen at Dangyang (a place name). A Buddha's mouth and a snake's heart roll into a ball. (E'yue Lang)

Later, Langye (a person's name) recommended someone to Ciming (a person's name). Ciming (a person's name) said, 'The talent you see in him, you can decide for yourself. But you are burdened by your own failings. How can you help others?'

In the Hall of Meritorious Deeds, the old general is still discussing military strategy. But we must put Ciming's (a person's name) words into action. The autumn wind stirs thoughts of home. Eight thousand disciples return to till the fields together. (Li'an Wen)

Sakyamuni (the founder of Buddhism) reveals to the assembly in the Lotus Sutra: Sakyamuni (the founder of Buddhism) did not come into the world, Bodhidharma (the first patriarch of Zen Buddhism) did not come from the West. The Buddha's teachings pervade the world, but those who discuss the profound are silent.

Jingshan Gao (a person's name) said, 'The heart of a thief is fearful.' Yu'an Yu (a person's name) said, 'The Greater and Lesser Lotus Sutras are both top-heavy and tail-light.' Yizhi Hai (a person's name) said, 'Since it is said to be discussing the profound, why is it also said that they are silent?' Then he struck the table with his ruyi (a ceremonial scepter) and said, 'If you listen with your ears, you will never understand. Only by seeing with your eyes can you truly know.'

Fahua (a person's name) because a monk asked, 'The matter of life and death is a great matter, please teach me.'

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

相救。師曰洞庭湖裡失卻船。

洞庭湖裡失卻船。赤腳波斯水底眠。盡大地人呼不起。春風吹入杏花村。(雪庵瑾)

南嶽芭蕉大道谷泉禪師(汾陽昭嗣)

同慈明山行。遇一毒龍湫。師捉明同浴。明掣肘去。師解衣跳入。霹靂隨至。腥風吹雨。林木震搖。明蹲草中。意師死矣。須臾睛霽。師乃引頸出波間曰㘞。

理安問云。谷泉拌得一條窮性命。要驗天下衲僧。卻被慈明老漢勘破。　道峰珍云。一人死中得活。一人草里蹲身。總被天下衲僧勘破。　資福廣云。谷泉賣弄。若無慈明證據。不免徒勞。

谷泉到慈明。明問。白雲橫谷口。道人何處來。師左右顧視曰。夜來何處火。燒出古人墳。明曰未在更道。師作虎聲。明以坐具便摵。師接住推明置禪床上。明卻作虎聲。師大笑曰。我見七十餘員善知識。今日始遇作家。

天童華云。二老漢當時若蹋著臨濟向上底。我等今日飯也無吃。還知薦福落處么。　龍翔欣云。一人得體不得用。一人得用不得體。如何敢稱臨濟兒孫。你若檢點得出。非惟圓他古人舊話。亦免今日鈍置我無傳和尚。拈拄杖卓一卓云。棒頭有眼明如日。要識真金火里看。　天寧琦云。錯下名言。當時慈明怎容得者風顛漢恁么道。更與一坐具。看他作個什麼伎倆。才

【現代漢語翻譯】 現代漢語譯本： 相救。禪師說：『在洞庭湖裡丟失了船。』（意指無處可尋，無法依靠）

『在洞庭湖裡丟失了船。赤腳的波斯人在水底安眠。整個大地的人都無法將他喚醒。春風吹入了杏花村。』（雪庵瑾禪師的詩）

南嶽芭蕉大道谷泉禪師（汾陽昭嗣的弟子）

（谷泉禪師）與慈明禪師一同在山中行走。遇到一個有毒龍居住的水潭。禪師拉著慈明禪師一同入浴。慈明禪師抽回手臂離開。禪師解開衣服跳入潭中。隨即雷聲大作。腥臭的風裹挾著雨水。林木震動搖晃。慈明禪師蹲在草叢中，心想禪師已經死了。不久天氣放晴。禪師探出頭在水波中喊道：『㘞』。

理安禪師問道：『谷泉禪師豁出一條窮命，想要考驗天下的僧人，卻被慈明老和尚識破。』道峰珍禪師說：『一人死裡逃生，一人草里藏身，都被天下僧人識破。』資福廣禪師說：『谷泉禪師賣弄，如果沒有慈明禪師的證據，不免徒勞。』

谷泉禪師去拜訪慈明禪師。慈明禪師問道：『白雲橫亙在山谷口，道人從何處來？』禪師左右環顧說：『昨夜何處起火，燒出了古人的墳墓？』慈明禪師說：『還不到位，再說一遍。』禪師發出老虎的吼聲。慈明禪師用坐具便打。禪師接住坐具，把慈明禪師推倒在禪床上。慈明禪師也發出老虎的吼聲。禪師大笑著說：『我見過七十多位善知識，今天才遇到真正的行家。』

天童華禪師說：『這兩位老漢當時如果踏著臨濟宗向上之路，我們今天連飯都沒得吃。還知道薦福禪師的落腳處嗎？』龍翔欣禪師說：『一人得體而不得用，一人得用而不得體。如何敢自稱是臨濟宗的子孫？你們如果能辨別出來，不僅能圓滿古人的舊話，也能免得今天鈍置我無傳和尚。』拿起拄杖敲了一下說：『棒頭有眼明如日，要識真金火里看。』天寧琦禪師說：『錯下了名言。當時慈明禪師怎能容忍這個瘋癲漢這樣說？再給他一個坐具，看他耍什麼把戲。』

【English Translation】 English version: To be saved. The master said, 'Losing a boat in Dongting Lake.' (Meaning there is nowhere to seek, nothing to rely on)

'Losing a boat in Dongting Lake. A barefoot Persian sleeps at the bottom of the water. People all over the earth cannot wake him. The spring breeze blows into the apricot blossom village.' (Poem by Zen Master Xue'an Jin)

Zen Master Daodao Guquan of Mount Nan Yue (Disciple of Fen Yang Zhaosi)

(Zen Master Guquan) was walking in the mountains with Zen Master Ciming. They encountered a pool inhabited by a poisonous dragon. The master pulled Zen Master Ciming to bathe together. Zen Master Ciming pulled his arm away and left. The master took off his clothes and jumped into the pool. Immediately, thunder rumbled. A foul wind carried rain. The trees shook. Zen Master Ciming squatted in the grass, thinking that the master was dead. Soon the weather cleared. The master poked his head out of the water and shouted, '㘞'.

Zen Master Li'an asked, 'Zen Master Guquan risked his poor life to test the monks of the world, but was seen through by the old monk Ciming.' Zen Master Daofeng Zhen said, 'One person escaped from death, one person hid in the grass, both were seen through by the monks of the world.' Zen Master Zifu Guang said, 'Zen Master Guquan showed off, but without Zen Master Ciming's evidence, it would be in vain.'

Zen Master Guquan visited Zen Master Ciming. Zen Master Ciming asked, 'White clouds lie across the mouth of the valley, where does the Daoist come from?' The master looked around and said, 'Where did the fire start last night, burning the tombs of the ancients?' Zen Master Ciming said, 'Not yet, say it again.' The master roared like a tiger. Zen Master Ciming hit him with his sitting mat. The master caught the mat and pushed Zen Master Ciming onto the Zen bed. Zen Master Ciming also roared like a tiger. The master laughed and said, 'I have seen more than seventy good teachers, and today I have finally met a true expert.'

Zen Master Tiantong Hua said, 'If these two old men had stepped on the upward path of the Linji school at that time, we would have nothing to eat today. Do you still know where Zen Master Jianfu landed?' Zen Master Longxiang Xin said, 'One person gets the essence but not the application, one person gets the application but not the essence. How dare you call yourselves descendants of Linji? If you can discern it, you will not only fulfill the old words of the ancients, but also avoid dulling me, the monk without transmission, today.' He picked up his staff and tapped it once, saying, 'The eye at the end of the staff is as bright as the sun, to know true gold, look in the fire.' Zen Master Tianning Qi said, 'Wrongly uttered words. How could Zen Master Ciming have tolerated this madman saying such things at that time? Give him another sitting mat and see what tricks he plays.'

眼目定動。便連棒趁出。臨濟法道未致寂寥。

兩陣交鋒出戰時。旗槍倒卓鼓無槌。絲毫不犯將軍令。獨腳機關各自提。(瞎堂遠)

一文一武偶相逢。說盡英雄各不同。俱往長安朝聖主。姓名終是達天聰。(虛堂愚)

好看兩虎上高山。頭角低昂不等閑。奪去攙來多意氣。清風明月動人寰。(福嚴容)

安吉州天聖皓泰禪師(汾陽昭嗣)

僧問如何是佛。師曰黑漆聖僧。

聖僧黑漆實希奇。莫把丹青點污伊。合掌燒香人不敬。寒山拾得笑攢眉。(海印信)

天聖到瑯玡。玡問埋兵挑鬥未是作家。匹馬單槍便請相見。師指玡曰將頭不猛帶累三軍。玡打師一坐具。師亦打玡一坐具。玡接住曰。適來一坐具是山僧令行。上座一坐具落在甚麼處。師曰伏惟尚饗。玡拓開曰五更侵早起更有夜行人。師曰賊過後張弓。玡曰且坐喫茶。

白巖符云。二老相見。可謂遇故鄉人說故鄉話。然本色固是本色。未免俱帶些客氣。

舒州浮山法遠圓鑒禪師(葉縣省嗣)

僧問如何是祖師西來意。師曰平地起骨堆。

嫩草疏斜徑。山泉帶碧流。文曾要渭水。恥任列莊周。(投子青)

平地起骨堆。三春震地雷。祇聞千里去。不見一人回。(本覺一)

平地起

【現代漢語翻譯】 眼目定動，便連棒趁出。臨濟（Linji，人名）法道未致寂寥。

兩陣交鋒出戰時，旗槍倒卓鼓無槌。絲毫不犯將軍令，獨腳機關各自提。(瞎堂遠)

一文一武偶相逢，說盡英雄各不同。俱往長安朝聖主，姓名終是達天聰。(虛堂愚)

好看兩虎上高山，頭角低昂不等閑。奪去攙來多意氣，清風明月動人寰。(福嚴容)

安吉州天聖皓泰禪師(汾陽昭嗣)

僧問：『如何是佛？』師曰：『黑漆聖僧。』

聖僧黑漆實希奇，莫把丹青點污伊。合掌燒香人不敬，寒山（Hanshan，人名）拾得（Shide，人名）笑攢眉。(海印信)

天聖（Tiansheng，地名）到瑯玡（Langya，地名），玡（Ya，人名）問：『埋兵挑鬥未是作家。匹馬單槍便請相見。』師指玡（Ya，人名）曰：『將頭不猛帶累三軍。』玡（Ya，人名）打師一坐具。師亦打玡（Ya，人名）一坐具。玡（Ya，人名）接住曰：『適來一坐具是山僧令行，上座一坐具落在甚麼處？』師曰：『伏惟尚饗。』玡（Ya，人名）拓開曰：『五更侵早起更有夜行人。』師曰：『賊過後張弓。』玡（Ya，人名）曰：『且坐喫茶。』

白巖符云：『二老相見，可謂遇故鄉人說故鄉話。然本色固是本色，未免俱帶些客氣。』

舒州浮山法遠圓鑒禪師(葉縣省嗣)

僧問：『如何是祖師西來意？』師曰：『平地起骨堆。』

嫩草疏斜徑，山泉帶碧流。文曾要渭水，恥任列莊周。(投子青)

平地起骨堆，三春震地雷。祇聞千里去，不見一人回。(本覺一)

平地起

【English Translation】 The eyes fixed and moved, then the stick followed closely. The Dharma path of Linji (a person's name) has not yet reached desolation.

When two armies clash in battle, the flags and spears are overturned, and the drum has no mallet. Not violating the general's orders in the slightest, each raises their own one-legged mechanism. (Xia Tangyuan)

A civil and a military man meet by chance, each telling of different heroes. Both go to Chang'an to pay homage to the sagely ruler, and their names will ultimately reach the ears of the wise emperor. (Xu Tangyu)

Beautiful to see two tigers ascend a high mountain, their heads and horns rising and falling, not ordinary. Seizing and helping, full of spirit, the clear breeze and bright moon move the human world. (Fuyan Rong)

Zen Master Haotai of Tiansheng in Anji Prefecture (Successor of Fenyang Zhaosi)

A monk asked: 'What is Buddha?' The Master said: 'A black lacquer holy monk.'

The black lacquer holy monk is truly rare, do not defile him with painting. People do not respect him with palms together and incense burning, Hanshan (a person's name) and Shide (a person's name) knit their brows in laughter. (Haiyin Xin)

Tiansheng (a place name) arrived at Langya (a place name). Ya (a person's name) asked: 'Burying soldiers and provoking fights is not the work of a master. I invite you to meet with a single horse and spear.' The Master pointed at Ya (a person's name) and said: 'If the general's head is not fierce, it will burden the three armies.' Ya (a person's name) struck the Master with a sitting cloth. The Master also struck Ya (a person's name) with a sitting cloth. Ya (a person's name) caught it and said: 'The sitting cloth just now was the mountain monk's command being carried out. Where did the venerable's sitting cloth land?' The Master said: 'Humbly, may you enjoy the offering.' Ya (a person's name) opened up and said: 'Even earlier than the fifth watch, there are still night travelers.' The Master said: 'Drawing the bow after the thief has passed.' Ya (a person's name) said: 'Let's sit and have tea.'

Baiyan Fu said: 'The two old men meet, it can be said they met a fellow villager and spoke of hometown matters. However, the true color is indeed the true color, but inevitably both carry some politeness.'

Zen Master Fayuan Yuanjian of Fushan in Shuzhou (Successor of Yexian Sheng)

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A bone mound rises from flat ground.'

Tender grass slanting sparsely on the path, mountain spring carrying emerald flow. Wen once wanted the Wei River, ashamed to be listed as Zhuang Zhou. (Touzi Qing)

A bone mound rises from flat ground, spring thunder shakes the earth. Only hearing of going a thousand miles, not seeing a single person return. (Benjue Yi)

Rising from flat ground

骨堆。金毛獅子吼。誰知無味譚。塞斷眾人口。(地藏恩)

滯貨不入市。行情何足論。有期酬價者。天遠自臨門。(元初誕)

浮山因僧問。師唱誰家曲。宗風嗣阿誰。師曰八十翁翁輥繡毬。曰。與么則一句迥然開祖胄。三玄戈甲振叢林。師曰李陵元是漢朝臣。

投子青雲。水深魚隱。葉落巢疏。復頌。

月里無根草。山前枯木花。雁回沙塞后。砧杵落誰家。

古殿莓苔滿。天河斗柄垂。金雞才報曉。玉女下階遲。(天寧璉)

舜目重瞳禪帝堯。嘉聲千載奏蕭韶。聞音忘味成何事。草莽無由帝力驕。(伴我侶)

浮山示眾。汾陽有三種師子句。一超宗異目。二齊眉共躅。三影響音聞。若超宗異目。見過於師。可為種草。方堪傳授。若齊眉共躅。見與師齊。減師半德。若影響音聞。野干倚勢。異類何分。所以先德付囑曰。若當相見。切須仔細。窮勘不得鹵莽。

豹略龍韜妙有權。超師寧復假師。傳虎鬚倒捋渾閒事。鱉鼻生揩恣便嬛。敵勝果然全勝概。輸機還卻佔機先。天生邁種何人共。獨許滹沱得一玄。(平陽忞)

浮山因僧問如何是向上一路。師曰正月孟春猶寒。

正月孟春猶寒。從頭萬種千般。昨夜虛空落地。和風搭在欄桿。(別峰印)

【現代漢語翻譯】 現代漢語譯本：

骨堆（遺骨堆積如山）。金毛獅子吼（比喻佛法威猛）。誰知無味譚（誰能領會那無味的禪）。塞斷眾人口（使眾人無話可說）。（地藏恩）

滯銷的貨物不進入市場，行情又有什麼好談論的呢？有期望出高價購買的人，即使路途遙遠也會自己來到門前。（元初誕）

浮山（禪師名號）因有僧人問：『老師唱的是誰家的曲子？宗風傳承自誰？』浮山回答說：『八十歲的老翁玩著繡球。』僧人說：『這樣說來，一句迥然不同的話語開啟了祖師的血脈，三玄的戈甲震動了叢林。』浮山說：『李陵原本就是漢朝的臣子。』

投子青雲（禪師名號）。水深魚兒隱匿，葉落鳥巢空疏。再次頌揚：

月亮里沒有根的草，山前是枯萎的樹木開出的花。大雁飛回邊塞之後，搗衣的砧杵聲落在誰家？

古老的殿堂長滿了青苔，天河的斗柄低垂。金雞剛剛報曉，玉女下臺階遲緩。（天寧璉）

舜（上古帝王名）的眼睛是重瞳，禪讓帝位給堯（上古帝王名）。美好的名聲千載傳頌，演奏著韶樂。聽了音樂卻忘了味道，這算什麼事呢？沒有帝王的恩澤，草民們又怎麼會驕傲自滿呢？（伴我侶）

浮山向大眾開示：汾陽（禪師名號）有三種獅子句。一是超宗異目（超越宗門的獨特見解），二是齊眉共躅（與師父並肩而行），三是影響音聞（只學到表面的東西）。如果是超宗異目，見解超過了師父，可以為宗門種植新的種子，才能夠傳授衣缽。如果是齊眉共躅，見解與師父相同，只能減少師父一半的德行。如果是影響音聞，就像野獸依仗權勢，與其他的庸人又有什麼區別呢？所以先德告誡說：如果真的要相見，一定要仔細觀察，徹底勘驗，不能草率馬虎。

豹的謀略，龍的韜略，玄妙而有權變。超越師父又何須假借師父的威名？老虎的鬍鬚倒過來捋，本來就是閑事一樁。烏龜的鼻子硬要擦出來，可以隨意施展手段。戰勝敵人，當然是完全勝利的局面。輸了棋局，還能反過來佔據先機。天生超邁的資質，有誰能夠理解呢？只有滹沱（地名）才能領會其中的玄妙。（平陽忞）

浮山因有僧人問：『如何是向上一路？』浮山回答說：『正月孟春，仍然寒冷。』

正月孟春，仍然寒冷，從頭到尾，萬種千般。昨夜虛空墜落地面，和煦的春風搭在欄桿上。（別峰印）

【English Translation】 English version:

A heap of bones (a mountain of accumulated bones). Golden-haired lion's roar (a metaphor for the power of the Buddha's teachings). Who knows the tasteless Chan (who can comprehend the tasteless Zen)? Shutting everyone's mouth (leaving everyone speechless). (Dizang En)

Unsold goods do not enter the market, so what is there to discuss about the market price? Those who expect to pay a high price will come to the door themselves, even from afar. (Yuan Chu Dan)

Fushan (Zen master's name) was asked by a monk: 'Whose tune is the teacher singing? Who is the lineage inherited from?' Fushan replied: 'An eighty-year-old man playing with an embroidered ball.' The monk said: 'In that case, a unique phrase opens the ancestral lineage, and the weapons of the Three Mysteries shake the forest.' Fushan said: 'Li Ling was originally a minister of the Han Dynasty.'

Touzi Qingyun (Zen master's name). The water is deep and the fish are hidden, the leaves fall and the nest is empty. Re-eulogizing:

Grass without roots in the moon, flowers blooming on withered trees in front of the mountain. After the geese return to the border fortress, whose home do the sounds of the pestle and mortar fall upon?

The ancient hall is covered with moss, and the handle of the Big Dipper in the Milky Way hangs low. The golden rooster has just crowed, and the jade maiden descends the steps slowly. (Tianning Lian)

Shun's (name of an ancient emperor) eyes were double pupils, and he abdicated the throne to Yao (name of an ancient emperor). The beautiful reputation is passed down for thousands of years, playing the Shao music. What is the point of forgetting the taste after hearing the music? Without the emperor's grace, how could the common people be arrogant and complacent? (Ban Wo Lu)

Fushan instructed the assembly: Fenyang (Zen master's name) has three kinds of lion phrases. First, surpassing the sect with unique insights; second, walking side by side with the teacher; and third, only learning the superficial aspects. If it is surpassing the sect with unique insights, and the understanding exceeds the teacher, then one can plant new seeds for the sect and be qualified to inherit the mantle. If it is walking side by side with the teacher, and the understanding is the same as the teacher, then one can only reduce half of the teacher's virtue. If it is only learning the superficial aspects, it is like a jackal relying on power, what is the difference from other mediocre people? Therefore, the former sages warned: If you really want to meet, you must observe carefully and thoroughly examine, and you must not be careless.

The leopard's strategy, the dragon's tactics, are mysterious and powerful. Surpassing the teacher, why borrow the teacher's prestige? Stroking the tiger's whiskers backwards is originally an idle matter. Forcing out a turtle's nose allows one to use any means. Defeating the enemy is of course a complete victory. Losing the game, one can still take the initiative. Who can understand the innate surpassing qualities? Only Hutuo (place name) can understand the mystery. (Pingyang Min)

Fushan was asked by a monk: 'What is the upward path?' Fushan replied: 'The first month of spring is still cold.'

The first month of spring is still cold, from beginning to end, ten thousand kinds and thousands of ways. Last night, the void fell to the ground, and the gentle spring breeze rested on the railing. (Biefeng Yin)

潤州金山曇穎達觀禪師(石門聰嗣)

曰。七佛是性隸。萬法是心奴。且道主人翁在甚麼處。自喝曰。七佛已下出頭。又自諾曰。各自祇候。

斷橋倫云。喚七佛為性隸。指萬法是心奴。達觀自謂有出身之路。及乎自喝自諾。又是奴隸邊事。主人翁何曾夢見。大眾要見么。以拂子拂一拂云。曉來一陣春風動。開遍園林百樣花。

金山因僧問如何是長法身。師曰拄杖六尺。曰如何是短法身。師曰運算元三寸。曰恁么則法身有二也。師曰更有方圓在。

理安問云。古人一期施設。可謂四棱蹋地。檢點將來。也是隨語脈展演。或有問山僧如何是長法身。拄杖六尺。如何是短法身。劈脊便打。恁么則法身有二也。擲拄杖云。兵隨印轉。將逐符行。且道與古人是同是別。復頌。

萬疊長江浪里游。月隨漁父上扁舟。釣竿收放憑吾手。不計工程得便休。

都尉李遵勖(見石門聰)

因堅上座來辭次。尉問曰近離上黨。得屆中都。方接塵譚。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處的的事作么生。堅曰。利劍拂開天地凈。霜刀才舉鬥牛寒。尉曰恰值今日耳聵。堅曰一箭落雙鵰。尉曰上座為什麼著草鞋睡。堅以衣袖一拂。尉低頭曰今日可謂降伏也。堅曰普化出僧堂。

【現代漢語翻譯】 現代漢語譯本 潤州金山曇穎達觀禪師（石門聰嗣）

（達觀禪師）說：『七佛（過去七位佛陀）是自性的奴隸，萬法（宇宙間的一切事物和現象）是心的奴隸。』那麼，主人翁（真正的自我）在什麼地方呢？』自喝一聲，說：『七佛以下都出頭了。』又自應一聲，說：『各自好好照看自己。』

斷橋倫禪師評論說：『把七佛說成是自性的奴隸，指萬法是心的奴隸，達觀自認為找到了出路。等到他自喝自諾，又成了奴隸的事情。主人翁哪裡曾夢見過？』大眾想見主人翁嗎？用拂子拂一下，說：『早晨一陣春風吹動，園林里開滿了各種各樣的花。』

金山禪師因為有僧人問：『什麼是長法身（佛的永恒不變的真身）？』禪師說：『拄杖六尺。』（拄杖有六尺長）問：『什麼是短法身？』禪師說：『運算元三寸。』（算籌只有三寸長）問：『這樣說來，法身就有長短兩種了？』禪師說：『還有方圓呢。』

理安禪師問道：『古人一時的設施安排，可以說是四棱著地（非常穩妥），但仔細檢查起來，也是隨著語言的脈絡展開演說。如果有人問山僧（我）什麼是長法身，我就回答拄杖六尺；什麼是短法身，我就劈頭蓋臉地打。這樣說來，法身就有長短兩種了？』於是把拄杖扔掉，說：『兵隨印轉，將逐符行。』（軍隊隨著印信調動，將領隨著符節行動）那麼，這與古人是相同還是不同呢？』又作頌說：

『萬疊長江浪里游，月隨漁父上扁舟。釣竿收放憑吾手，不計工程得便休。』

都尉李遵勖（參見石門聰）

因為堅上座來辭別，李遵勖問：『最近離開上黨，到達中都，剛剛聽到一些談話，又要回到虎錫（指寺廟）。指著雲屏山翠綠的山峰，尋訪雪嶺清澈的流水，不知此處和彼處的事究竟如何？』堅上座說：『利劍拂開天地凈，霜刀才舉鬥牛寒。』（鋒利的劍掃開，天地都清凈了，寒霜刀剛舉起，斗宿和牛宿都感到寒冷）李遵勖說：『恰好今天我耳朵不好使。』堅上座說：『一箭落雙鵰。』（一箭射中兩隻雕）李遵勖問：『上座為什麼穿著草鞋睡覺？』堅上座用衣袖拂了一下。李遵勖低頭說：『今天可以說是被降伏了。』堅上座說：『普化（唐代禪僧）出僧堂。』

【English Translation】 English version Chan Master Tan Ying Daguang of Jinshan, Runzhou (Successor of Shimen Cong)

He said, 'The Seven Buddhas (the seven Buddhas of the past) are slaves of the nature, and the myriad dharmas (all things and phenomena in the universe) are slaves of the mind.' Then, where is the master (the true self)?' He shouted and said, 'Those below the Seven Buddhas have come forward.' Then he responded, saying, 'Each of you take good care of yourselves.'

Chan Master Duanqiao Lun commented, 'Calling the Seven Buddhas slaves of the nature and pointing to the myriad dharmas as slaves of the mind, Daguang thought he had found a way out. But when he shouted and responded, it was still a matter of slaves. Where had the master ever dreamed of it?' Do you want to see the master? He flicked the whisk and said, 'A spring breeze stirred this morning, and all kinds of flowers bloomed throughout the garden.'

Because a monk asked Chan Master Jinshan, 'What is the long Dharmakaya (the eternal and unchanging true body of the Buddha)?' The master said, 'A staff of six feet.' (The staff is six feet long.) He asked, 'What is the short Dharmakaya?' The master said, 'A counting stick of three inches.' (The counting stick is only three inches long.) He asked, 'In that case, the Dharmakaya has two forms, long and short?' The master said, 'There is also square and round.'

Chan Master Li'an asked, 'The arrangements made by the ancients at one time can be said to be four-cornered and solid (very stable), but upon closer inspection, they are also unfolding and expounding along the lines of language. If someone were to ask this mountain monk (me) what is the long Dharmakaya, I would answer a staff of six feet; what is the short Dharmakaya, I would strike him over the head. In that case, the Dharmakaya has two forms, long and short?' Then he threw away the staff and said, 'The army moves with the seal, and the general acts according to the talisman.' So, is this the same as the ancients or different?' He also composed a verse:

'Wandering in the waves of the ten thousand-layered Yangtze River, the moon follows the fisherman onto his small boat. Raising and lowering the fishing rod is up to my hand, not counting the work, I rest when it is convenient.'

Military Commissioner Li Zunxu (see Shimen Cong)

Because Senior Monk Jian came to bid farewell, Li Zunxu asked, 'Recently you left Shangdang and arrived in Zhongdu, just heard some conversations, and now you are returning to Huxi (referring to the temple). Pointing to the green peaks of Yunping Mountain and seeking the clear streams of Xueling, I wonder what the matter is here and there?' Senior Monk Jian said, 'A sharp sword sweeps away the impurities of heaven and earth, and the frost knife just raised chills the Dipper and Ox constellations.' Li Zunxu said, 'It just so happens that my ears are not working well today.' Senior Monk Jian said, 'One arrow hits two eagles.' Li Zunxu asked, 'Why does the senior monk sleep in straw sandals?' Senior Monk Jian flicked his sleeve. Li Zunxu lowered his head and said, 'Today it can be said that I have been subdued.' Senior Monk Jian said, 'Puhua (a Chan monk of the Tang Dynasty) leaves the monks' hall.'

芙蕖浴浪澄江淺。紅蓼夭風雁影斜。獨自晚來江上望。無邊秋色屬誰家。(粟庵鼎)

宋內翰楊文公億(見廣慧璉)

公字大年。問廣慧曰。某曾問云巖諒監寺。兩個大蟲相咬時如何。寺曰一合相。某曰我祇管看。未審恁么道還得么。慧曰者里即不然。公曰請和尚別一轉語。慧以手作曳鼻勢曰。者畜生更𨁝跳在。公有省。有偈曰。八角磨盤空里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。

梅翁杲云。看者一道真言。直得天左旋地右轉。雖然。是處池中有月。誰家灶里無煙。任他大年說得悟得。向太虛空里之乎者也。爭似你諸人識取一句子好。且道是那一句。喝一喝。

內翰攀南斗倚北辰。廣慧轉天關翻地軸。寥寥千古許誰知。斷絃須是鸞膠續。(石巖璉)

白石鑿鑿。韞爾美璞。君子道晦。君子斯樂。(虛堂愚)

文公問廣慧。承和尚有言。一切罪業因財寶所生。勸人疏於財寶。而況閻浮提眾生以財為命。邦國以財聚人。教中有財法二施。何得勸人疏於財寶。慧曰幡竿頭上鐵籠頭。公曰海壇馬子似驢大。慧曰楚雞不是丹山鳳。公曰。佛滅二千年。比丘少慚愧。

夜叉頭。菩薩面。鬼搗谷。佛跳墻。同門共戶不相識。邁古超今無寸長。燈心[翟*支]破石頭

【現代漢語翻譯】 現代漢語譯本： 芙蕖在微波盪漾的澄澈江水中沐浴，顯得清麗脫俗。岸邊的紅蓼在秋風中搖曳，天空中掠過南歸的大雁，投下斜斜的影子。獨自一人在傍晚時分來到江邊眺望，這無邊無際的秋色，最終又將屬於誰家呢？（粟庵鼎）

宋朝的內翰楊文公億（參見廣慧璉的記載）

楊文公，字大年。他曾問廣慧禪師：『我曾經問云巖諒監寺，兩個老虎互相撕咬的時候該怎麼辦？』云巖諒監寺回答說：『一合相。』我說：『我只管看著。』不知道這樣說是否可以？廣慧禪師說：『我這裡不是這樣。』楊文公說：『請和尚另外說一句。』廣慧禪師用手做出牽拉牛鼻子的姿勢說：『這畜生更加蹦跳了。』楊文公因此有所領悟。他寫了一首偈語：『八角磨盤在空中行走，金毛獅子變成了狗。想要把身藏到北斗星後面，也應當在南辰星之後合掌。』

梅翁杲說：看這一道真言，簡直能讓天左旋地右轉。雖然如此，到處池塘里都有月亮，誰家灶里沒有炊煙？任憑楊大年說得多麼透徹，悟得多麼深刻，在太虛空中說些之乎者也，哪裡比得上你們各位認識這一句話好呢？那麼，這一句話是什麼呢？』喝！'

內翰攀附南斗星，倚靠北辰星，廣慧禪師扭轉天關，翻轉地軸。這空曠悠遠的意境，千百年來有誰能夠真正理解？斷了的琴絃，必須用鸞膠才能接續。（石巖璉）

潔白的石頭，蘊藏著美好的璞玉。君子之道隱晦不明的時候，君子就安於其中，自得其樂。（虛堂愚）

楊文公問廣慧禪師：『聽和尚您說，一切罪業都是因為貪戀財寶而產生的，勸人疏遠財寶。但是閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生以錢財為生命，國家靠錢財來聚集民眾，佛教中有財施和法施兩種佈施，為什麼您要勸人疏遠財寶呢？』廣慧禪師說：『幡竿頭上安鐵籠頭。』楊文公說：『海壇（地名）的馬子像驢一樣大。』廣慧禪師說：『楚地的雞不是丹山的鳳凰。』楊文公說：『佛陀滅度兩千年後，比丘（bhikkhu，出家男子）缺少慚愧之心。』

夜叉（yaksa，一種惡鬼）的頭，菩薩（bodhisattva，覺悟的有情）的面孔，鬼在舂米，佛在跳墻。同住一門，卻互不相識。超越古今，卻沒有絲毫長處。燈芯[翟*支]能弄破石頭。

【English Translation】 English version: Lotuses bathe in the waves of the clear, shallow river. Red smartweed sways in the wind, and the shadows of geese slant across the sky. Alone, I gaze upon the river at dusk. To whom does this boundless autumn scenery belong? (Su'an Ding)

Yang Yi, Grand Academician of the Song Dynasty (see Guanghui Lian)

Yang, whose courtesy name was Danian, asked Guanghui: 'I once asked Supervisor Yunyan Liang, 'What happens when two tigers bite each other?' The Supervisor replied, 'A single united form.' I said, 'I just watch.' I don't know if that's acceptable.' Guanghui said, 'It's not like that here.' Yang said, 'Please, Master, give another explanation.' Guanghui made a gesture of pulling a cow's nose and said, 'This beast jumps around even more.' Yang had an awakening. He wrote a verse: 'An eight-cornered millstone walks in the empty sky, a golden-haired lion transforms into a dog. Trying to hide oneself behind the Big Dipper, one should join palms after the Southern Star.'

Mei Weng Gao said: 'Looking at this true word, it can truly make heaven spin left and earth spin right. However, there is a moon in every pond, and smoke in every stove. No matter how thoroughly Yang Danian speaks or how deeply he understands, saying 'zhi hu zhe ye' (meaningless classical phrases) in the vast emptiness is not as good as you all recognizing this one sentence. So, what is this one sentence?' 'Drink!'

The Grand Academician clings to the Southern Dipper and leans on the Northern Star. Guanghui turns the heavenly gate and overturns the earthly axis. Who knows this vast and distant meaning throughout the ages? A broken string must be mended with isinglass. (Shiyan Lian)

White stones, concealing beautiful jade. When the way of the gentleman is obscure, the gentleman finds joy in it. (Xutang Yu)

Yang Wengong asked Guanghui: 'I heard you say that all sins arise from attachment to wealth, and you advise people to distance themselves from wealth. But the beings of Jambudvipa (the world we live in) take wealth as their life, and nations gather people with wealth. In Buddhism, there are two kinds of giving: material giving and Dharma giving. Why do you advise people to distance themselves from wealth?' Guanghui said, 'An iron cage on top of a flagpole.' Yang Wengong said, 'The horse of Haitan (place name) is as big as a donkey.' Guanghui said, 'The chicken of Chu is not a phoenix of Danshan.' Yang Wengong said, 'Two thousand years after the Buddha's Nirvana (parinirvana, the ultimate state), monks (bhikkhu, ordained men) have little shame.'

The head of a yaksa (yaksa, a type of demon), the face of a bodhisattva (bodhisattva, an enlightened being), a ghost pounding rice, the Buddha jumping over the wall. Living in the same house, yet not recognizing each other. Surpassing the past and present, yet having no merit. A lamp wick [翟*支] breaks a stone.

腳。扁鵲盧醫爭主張。(或庵體)

已知客夢煙霞里。肯厭猿鳴夜雨中。謾謂衡湘音信斷。年餘雁陣過巴東。(鐵容元)

文公問慈明。如何是上座為人一句。慈曰切。公曰長裙媳婦拖泥走。曰誰得似學士。公曰作家作家。曰放你三十棒。公以手拍膝曰者里是甚麼所在。慈拍手曰也不得放過。公呵呵大笑。

風和日暖正春濃。柳色如金花影重。入到桃源舊遊處。一層峰鎖一層峰。(柏庭永)

全身拶入蒼龍窟。㧞得珊瑚幾樹來。打落尋常柴草價。換錢沽酒醉花街。(嘯月朗)

大鑒下十二世

袁州楊岐方會禪師(慈明圓嗣)

因僧問如何是佛。師曰三腳驢子弄蹄行。曰莫祇者便是么。師曰湖南長老。

天童華云。大小楊岐話作兩橛。且道薦福為人眼在什麼處。　徑山琇云。大小楊岐被者僧一問。未免手腳俱露。　雲門信云。要會三腳驢子落處。須向驢胎馬腹裡走一遍來。見楊岐始不難。

三腳驢子弄蹄行。兩浙江南秋復熱。西北風霜怯早寒。閉門愁見楊花落。(卍庵顏)

法出奸生。垛生招箭。三腳驢子。是誰親見。若親見。釋迦老子那吒面。(佛照光)

三腳驢子弄蹄行。鼓動清風入骨寒。蹋破毗盧光影斷。不須平地起波瀾。(月庵果)

【現代漢語翻譯】 現代漢語譯本 腳。扁鵲（名醫）盧醫（名醫）爭主張。（或庵體） 已知客人夢在煙霞深處，定然不厭倦猿猴在夜雨中啼鳴。莫要說衡山湘水音信斷絕，一年多來大雁成群飛過巴東。（鐵容元） 文公問慈明（禪師名）：『如何是上座為人一句？』慈明說：『切。』文公說：『長裙媳婦拖泥走。』慈明說：『誰比得上學士？』文公說：『作家作家。』慈明說：『放你三十棒。』文公用手拍膝蓋說：『這裡是什麼所在？』慈明拍手說：『也不得放過。』文公呵呵大笑。 風和日暖正是春意濃厚之時，柳色如金，花影重重。進入到桃源舊地重遊，一層山峰鎖著又一層山峰。（柏庭永） 全身投入到蒼龍的洞穴中，拔得幾株珊瑚出來。打落到尋常柴草的價格，換錢買酒在花街醉飲。（嘯月朗） 大鑒（六祖慧能）下十二世 袁州楊岐方會禪師（慈明圓嗣） 有僧人問：『如何是佛？』楊岐禪師說：『三腳驢子弄蹄行。』僧人問：『莫非這就是嗎？』楊岐禪師說：『湖南長老。』 天童華云禪師說：『大小楊岐把話說成兩截。那麼薦福為人，他的眼在哪裡呢？』徑山琇云禪師說：『大小楊岐被這僧人一問，難免手腳都露出來了。』雲門信云禪師說：『想要知道三腳驢子落在何處，必須在驢胎馬腹裡走一遍才行。見到楊岐禪師才不難。』 三腳驢子弄蹄行，兩浙江南秋天依舊炎熱。西北風霜害怕來得太早，閉門不出，愁看楊花飄落。（卍庵顏） 法出奸生，堆積起來招來箭矢。三腳驢子，是誰親眼所見？如果親眼所見，釋迦老子和那吒（佛教護法神）就是一副面孔。（佛照光） 三腳驢子弄蹄行，鼓動清風，寒氣入骨。踏破毗盧（佛）的光影，不必在平地上掀起波瀾。（月庵果）

【English Translation】 English version Feet. Bian Que (famous doctor) and Lu Yi (famous doctor) contend for the main argument. (Or An style) Knowing that the guest dreams in the misty clouds, he will certainly not be tired of the monkeys crying in the night rain. Don't say that the news from Hengshan and Xiangshui is cut off, for more than a year, flocks of wild geese have flown over Badong. (Tie Rongyuan) Wen Gong asked Ciming (Zen master's name): 'What is a sentence for the head seat?' Ciming said: 'Cut.' Wen Gong said: 'A long-skirted daughter-in-law walks through the mud.' Ciming said: 'Who can compare to a scholar?' Wen Gong said: 'Writer, writer.' Ciming said: 'I'll give you thirty blows.' Wen Gong patted his knee and said: 'What place is this?' Ciming clapped his hands and said: 'You can't be spared either.' Wen Gong laughed heartily. The wind is gentle and the sun is warm, and it is the time when spring is strong, the color of the willow is like gold, and the shadows of the flowers are heavy. Entering the old place of Taoyuan for a revisit, one layer of peaks locks another layer of peaks. (Bai Tingyong) Throwing the whole body into the cave of the Azure Dragon, pulling out a few coral trees. Knocked down to the price of ordinary firewood, exchanging money for wine to get drunk in the flower street. (Xiao Yuelang) The twelfth generation under Dajian (the Sixth Patriarch Huineng) Zen Master Yangqi Fanghui of Yuanzhou (Ciming Yuansi) A monk asked: 'What is Buddha?' Zen Master Yangqi said: 'A three-legged donkey walks with its hooves.' The monk asked: 'Is that it?' Zen Master Yangqi said: 'Elder of Hunan.' Zen Master Tiantong Huayun said: 'Big and small Yangqi have divided the words into two parts. Then, where are the eyes of Jianfu?' Zen Master Jingshan Xiuyun said: 'Big and small Yangqi were asked by this monk, and it is inevitable that their hands and feet will be exposed.' Zen Master Yunmen Xin said: 'If you want to know where the three-legged donkey falls, you must walk through the donkey's womb and horse's belly. It is not difficult to see Zen Master Yangqi.' A three-legged donkey walks with its hooves, and the autumn in Liangzhe and Jiangnan is still hot. The northwest wind and frost are afraid of coming too early, closing the door and worrying about the falling catkins. (Wan'an Yan) The law comes from treachery, and stacking up attracts arrows. A three-legged donkey, who has seen it with their own eyes? If you see it with your own eyes, Shakyamuni and Nezha (Buddhist protector) are the same face. (Fozhao Guang) A three-legged donkey walks with its hooves, stirring up a clear wind, and the cold air penetrates the bones. Breaking the light and shadow of Vairocana (Buddha), there is no need to stir up waves on the flat ground. (Yue'an Guo)

一箭射落天邊雁。千人萬人著眼看。不知此箭自何來。湖南長老何曾見。(中庵空)

東風花暖色依依。在處墻頭蝴蝶飛。灶婦不聞天子敕。太平晝夜不關扉。(語風信)

強飲沽來酒。羞看讀了書。閑花更滿地。惆悵復何如。(鐵容玄)

楊岐因慈明忌設齋。眾集。師于真前以兩手掜拳安頭上。以坐具畫一畫打一圓相便燒香。退身三步作女人拜。首座曰休掜怪。師曰首座作么生。曰和尚休掜怪。師曰兔子吃牛奶。第二座近前打一圓相便燒香。亦退身三步作女人拜。師近前作聽勢。座擬議。師與一掌曰者漆桶也亂做。

法林音云。當斷不斷。反招其亂。

一棚傀儡木雕成。半是神形半鬼形。歌鼓歇時天未曉。尚餘寒月掛疏欞。(虛堂愚)

楊岐聽勢印千差。今古令人愛作家。但握祖師三印在。不妨掜怪亂如麻。(圭堂居士)

楊岐上堂。天得一以清。地得一以寧。君王得一以治天下。衲僧得一堪作甚麼。良久云。缽盂口向天。

妙喜杲云。楊岐老漢大似溺卻一船麻卻來戽斗里掃。　伏龍長云。大小楊岐熟處難忘。衲僧得一且作么生。以拄杖卓一卓。喝一喝下座。

缽盂向天底時節。十方世界一團鐵。少林面壁謾多年。衲僧眼裡重添屑。(白雲端)

【現代漢語翻譯】 現代漢語譯本 一支箭射落天邊的鴻雁，成千上萬的人都注目觀看。不知道這支箭是從哪裡射來的，湖南的長老們可曾見過？（中庵空） 和煦的東風吹拂，鮮花盛開，色彩明麗，處處墻頭都有蝴蝶在飛舞。即使是燒火做飯的婦人，也聽不到天子的詔令，太平盛世，日夜都不用關門。（語風信） 勉強喝下買來的酒，羞於去看讀過的書。閑散的花朵開滿了大地，這惆悵的心情又該如何排遣？（鐵容玄） 楊岐（Yangqi，禪師名）因為慈明（Ciming，禪師名）忌日而設定齋飯。眾人聚集。楊岐禪師在真（Zhen，可能指佛像或某種真實狀態）前用兩手捏拳放在頭頂上，用坐具畫了一個圓圈，然後燒香。退後三步，做出女人拜的樣子。首座（Shouzuo，寺院中的職位）說：『不要再做怪異的舉動了。』楊岐禪師說：『首座你認為應該怎麼做？』首座說：『和尚不要再做怪異的舉動了。』楊岐禪師說：『兔子吃牛奶。』第二座走上前，畫了一個圓圈，然後燒香，也退後三步，做出女人拜的樣子。楊岐禪師走上前，做出傾聽的姿勢。第二座正在猶豫，楊岐禪師給他一巴掌說：『真是個漆桶，胡作非爲。』 法林音（Falin Yin，人名）說：『當斷不斷，反受其亂。』 一棚的傀儡是用木頭雕刻成的，一半是神的樣子，一半是鬼的樣子。唱歌擊鼓的聲音停止時，天還沒有亮，只剩下寒冷的月光掛在稀疏的窗欞上。（虛堂愚） 楊岐禪師傾聽的姿勢變化萬千，自古以來就令人喜愛他的創造性。只要掌握了祖師的三印（San Yin，佛教術語，指三種印證），不妨做出怪異的舉動，即使亂如麻也不要緊。（圭堂居士） 楊岐禪師上堂說法：『天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下，那麼衲僧（Naseng，指僧人）得到『一』又能做什麼呢？』良久，說：『缽盂口朝向天。』 妙喜杲（Miaoxi Gao，禪師名）說：『楊岐老漢很像把一船的麻弄到水裡，卻用戽斗來舀。』伏龍長（Fulong Zhang，禪師名）說：『無論大小楊岐，熟悉的地方最難忘記。衲僧得到『一』又能做什麼呢？』用拄杖敲擊一下，喝一聲，下座。 缽盂口朝向天的時候，十方世界就像一塊鐵。少林（Shaolin，寺廟名）面壁多年，只是在衲僧的眼裡又增添了塵屑。（白雲端）

【English Translation】 English version An arrow shoots down a wild goose on the horizon. Thousands upon thousands of people watch with keen interest. Who knows where this arrow came from? Have the elders of Hunan ever seen it? (Zhong'an Kong) The warm east wind caresses the flowers, their colors vibrant and lovely. Butterflies flutter everywhere along the walls. Even the woman tending the stove doesn't hear the emperor's edicts. In this peaceful age, doors remain unlocked day and night. (Yu Fengxin) Forcing myself to drink the wine I bought, I'm ashamed to look at the books I've read. Idle flowers cover the ground. What can I do about this melancholy? (Tie Rongxuan) Yangqi (Yangqi, a Chan master) held a vegetarian feast on the anniversary of Ciming's (Ciming, a Chan master) death. The assembly gathered. In front of the Zhen (Zhen, possibly referring to a Buddha image or a state of truth), Yangqi put his fists on his head with both hands, drew a circle with his sitting mat, and then burned incense. He stepped back three paces and made a woman's bow. The head seat (Shouzuo, a position in the monastery) said, 'Stop making strange gestures.' Yangqi said, 'What do you think I should do, Head Seat?' The head seat said, 'Monk, stop making strange gestures.' Yangqi said, 'A rabbit drinks milk.' The second seat stepped forward, drew a circle, burned incense, and also stepped back three paces, making a woman's bow. Yangqi stepped forward, making a listening gesture. As the second seat hesitated, Yangqi slapped him and said, 'You are a lacquer bucket, making a mess.' Falin Yin (Falin Yin, a person's name) said, 'Hesitation in decision-making only invites chaos.' A puppet show is made of carved wood, half divine and half ghostly. When the singing and drumming stop, the sky is not yet dawn, and only the cold moon hangs on the sparse window lattices. (Xutang Yu) Yangqi's listening posture has countless variations. From ancient times to the present, people have loved his creativity. As long as you grasp the three seals (San Yin, Buddhist term, referring to three seals of verification) of the patriarch, it doesn't matter if you make strange gestures, even if it's as chaotic as hemp. (Gui Tangjushi) Yangqi ascended the hall and gave a Dharma talk: 'Heaven attains 'one' and becomes clear, earth attains 'one' and becomes peaceful, the king attains 'one' and governs the world. So what can a monk (Naseng, referring to a monk) do with 'one'?' After a long silence, he said, 'The mouth of the alms bowl faces the sky.' Miaoxi Gao (Miaoxi Gao, a Chan master) said, 'Old man Yangqi is like dropping a boatload of hemp into the water and then trying to scoop it up with a dipper.' Fulong Zhang (Fulong Zhang, a Chan master) said, 'Whether big or small Yangqi, the familiar place is the hardest to forget. What can a monk do with 'one'?' He tapped his staff once, shouted, and descended from the seat. When the mouth of the alms bowl faces the sky, the ten directions of the world are like a single piece of iron. Shaolin (Shaolin, a temple name) has faced the wall for many years, only adding dust to the eyes of the monks. (Bai Yunduan)

衲僧一拶。缽盂口闊。天下楊岐。望梅止渴。(松源岳)

楊岐因僧問少林面壁意旨如何。師曰西天人不會唐言。

西天人不會唐言。端坐巍巍少室前。剛被流支打齒缺。至今有理不能宣。(佛性泰)

西天人不會唐言。旱地雷聲徹大千。九年面壁無人會。玉兔金烏火里旋。(無庵全)

楊岐因慈明上堂。師出問。幽鳥語喃喃。辭云入亂峰時如何。明曰。我行荒草里。你又入深邨。師曰官不容針更借一問。明便喝。師曰好喝。明又喝。師亦喝。明連喝兩喝。師禮拜。明曰此事是個人方能擔荷。師拂袖便行。

起綱宗云。作家相見縱奪可觀。檢點將來。不無滲漏。發明臨濟四喝。彷彿依俙者多。四喝之餘為之亂喝。且道慈明是亂喝不是亂喝。

將出驪珠遇大商。金盤撥動有餘光。無煩一句論高價。把手歸家笑幾場。(白雲端)

試問人間有底忙。好將春事報春光。直饒日日花前醉。一季都來九十場。(正堂辨)

貓全插血功。虎備起尸德。無奈阿勇何。不傳上樹訣。(南巖勝)

馬轉牛回豈是夸。爛泥中刺當行家。霜刃一揮全意氣。坐令千載定龍蛇。(無庵全)

璨若驪珠出匣輝。鐵牛機印印全機。桃花浪里春雷疾。逴得風雲滿路歸。(理安問)

【現代漢語翻譯】 現代漢語譯本： 　　衲僧一拶（nà sēng yī zǎ，僧人的一次逼問）。缽盂口闊（bō yú kǒu kuò，缽的口很大）。天下楊岐（tiān xià yáng qí，天下楊岐宗）。望梅止渴（wàng méi zhǐ kě，通過想像梅子來止渴）。(松源岳) 　　楊岐（yáng qí）因僧人問：『少林面壁（shào lín miàn bì）的意旨如何？』師父說：『西天人（xī tiān rén，印度人）不會唐言（táng yán，漢語）。』 　　西天人不會唐言。端坐巍巍少室前（shào shì qián）。剛被流支（liú zhī）打齒缺。至今有理不能宣。(佛性泰) 　　西天人不會唐言。旱地雷聲徹大千（dà qiān，整個世界）。九年面壁無人會。玉兔金烏火里旋（yù tù jīn wū huǒ lǐ xuán，月亮和太陽在火中旋轉）。(無庵全) 　　楊岐（yáng qí）因為慈明（cí míng）上堂（shàng táng，講法）。師父出來問：『幽鳥語喃喃（yōu niǎo yǔ nán nán，幽靜的鳥兒低聲鳴叫），辭云入亂峰（cí yún rù luàn fēng，告別雲朵進入連綿的山峰）時如何？』慈明（cí míng）說：『我行荒草里（wǒ xíng huāng cǎo lǐ，我行走在荒草之中），你又入深邨（nǐ yòu rù shēn cūn，你又進入了深深的村莊）。』師父說：『官不容針（guān bù róng zhēn，官方不容納針），更借一問。』慈明（cí míng）便喝（hè，大喝一聲）。師父說：『好喝。』慈明（cí míng）又喝（hè）。師父也喝（hè）。慈明（cí míng）連喝兩喝（hè）。師父禮拜。慈明（cí míng）說：『此事是個人方能擔荷（dān hè，承擔）。』師父拂袖便行。 　　起綱宗云（qǐ gāng zōng yún）：『作家相見縱奪可觀（zùo jiā xiāng jiàn zòng duó kě guān，內行人相見，縱放和奪取都值得觀看）。檢點將來。不無滲漏。發明臨濟四喝（lín jì sì hè，臨濟宗的四種喝法）。彷彿依俙（fǎng fú yī xī，模模糊糊）者多。四喝之餘為之亂喝。且道慈明（cí míng）是亂喝不是亂喝。』 　　將出驪珠（lí zhū，黑色的珍珠）遇大商。金盤撥動有餘光。無煩一句論高價。把手歸家笑幾場。(白雲端) 　　試問人間有底忙。好將春事報春光。直饒日日花前醉。一季都來九十場。(正堂辨) 　　貓全插血功。虎備起尸德。無奈阿勇何。不傳上樹訣。(南巖勝) 　　馬轉牛回豈是夸。爛泥中刺當行家。霜刃一揮全意氣。坐令千載定龍蛇（dìng lóng shé，決定勝負）。(無庵全) 　　璨若驪珠出匣輝（lí zhū chū xiá huī，像黑珍珠從匣子里發出光輝）。鐵牛機印印全機（tiě niú jī yìn yìn quán jī，鐵牛的機印印證了所有的機）。桃花浪里春雷疾。逴得風雲滿路歸（chuò dé fēng yún mǎn lù guī，追逐得風雲滿路歸來）。(理安問)

【English Translation】 English version: 　　A monk's probing question. The alms bowl's mouth is wide. All under heaven is Yangqi (Yángqí, a Zen Buddhist school). Quenching thirst by thinking of plums (wàng méi zhǐ kě, satisfying one's thirst by imagining plums). (Songyuan Yue) 　　Yangqi (Yángqí) asked a monk, 'What is the meaning of Bodhidharma facing the wall at Shaolin (Shàolín miàn bì, Bodhidharma meditating at Shaolin Temple)?' The master said, 'People from the Western Heaven (Xītiān rén, people from India) do not understand the language of Tang (Táng yán, Chinese).' 　　People from the Western Heaven do not understand the language of Tang. Sitting upright before the towering Shaoshi Mountain (Shàoshì qián). He was just struck in the teeth by Bodhiruci (Liúzhī). To this day, there is reason that cannot be expressed. (Foxing Tai) 　　People from the Western Heaven do not understand the language of Tang. A thunderclap in the dry land shakes the entire world (dàqiān, the entire world). For nine years he faced the wall, but no one understood. The jade rabbit and golden crow spin in the fire (yù tù jīn wū huǒ lǐ xuán, the moon and sun revolve in the fire). (Wu'an Quan) 　　Yangqi (Yángqí) because Ciming (Címíng) ascended the hall (shàng táng, to give a Dharma talk). The master came out and asked, 'How is it when a secluded bird murmurs (yōu niǎo yǔ nán nán, a quiet bird chirps softly), bidding farewell to the clouds and entering the chaotic peaks (cí yún rù luàn fēng, saying goodbye to the clouds and entering the chaotic peaks)?' Ciming (Címíng) said, 'I walk in the wild grass (wǒ xíng huāng cǎo lǐ, I walk in the wild grass), and you enter the deep village (nǐ yòu rù shēn cūn, and you enter the deep village).' The master said, 'The official does not allow a needle (guān bù róng zhēn, the official does not allow a needle), may I ask another question?' Ciming (Címíng) then shouted (hè, shouted loudly). The master said, 'Good shout.' Ciming (Címíng) shouted again (hè). The master also shouted (hè). Ciming (Címíng) shouted twice in a row (hè). The master bowed. Ciming (Címíng) said, 'This matter can only be shouldered (dān hè, to shoulder, to bear) by a true person.' The master flicked his sleeves and left. 　　Qigangzong (Qǐgāngzōng) said, 'When masters meet, their actions of seizing and releasing are worth watching (zuò jiā xiāng jiàn zòng duó kě guān, when experts meet, their actions of seizing and releasing are worth watching). Examining it closely, there are bound to be omissions. The four shouts of Linji (Línjì sì hè, the four shouts of the Linji school) are often imitated vaguely (fǎngfú yī xī, vaguely). After the four shouts, there is chaotic shouting. Tell me, is Ciming's (Címíng) shouting chaotic or not?' 　　Bringing out a black pearl (lí zhū, a black pearl) to meet a great merchant. The golden plate is stirred, leaving a residual light. No need to discuss the high price in a single sentence. Holding hands, we go home laughing several times. (Baiyun Duan) 　　Let me ask, what is everyone busy with? It is good to report the affairs of spring to the spring light. Even if you are drunk in front of the flowers every day, a season is still only ninety days. (Zhengtang Bian) 　　The cat is full of blood-smearing skill. The tiger is equipped with the virtue of raising a corpse. What can be done about A Yong? The secret of climbing trees is not passed on. (Nanyan Sheng) 　　The horse turning and the ox returning, is it just boasting? Sticking thorns in the mud is the mark of an expert. A flash of the frost blade is full of spirit. Sitting and decreeing that the dragon and snake (dìng lóng shé, determine victory or defeat) be settled for a thousand years. (Wu'an Quan) 　　Bright as a black pearl emerging from its case (lí zhū chū xiá huī, like a black pearl shining from its case). The iron ox's machine seal seals all machines (tiě niú jī yìn yìn quán jī, the iron ox's machine seal seals all machines). Spring thunder is swift in the peach blossom waves. Chasing the wind and clouds, they return full of the road (chuò dé fēng yún mǎn lù guī, chasing the wind and clouds, they return full of the road). (Li'an Wen)

電掣雷奔作者酬。相將輥入角尖頭。同心繡就鴛鴦譜。把手高歌上玉樓。(㨗庵敏)

楊岐上堂。楊岐乍住屋壁疏。滿床盡攃雪珍珠。縮卻項暗嗟吁。良久曰。反憶古人樹下居。

破庵先云。楊岐鬥勝不鬥劣。秀峰斗劣不鬥勝。秀峰乍住沒親疏。個個盡懷滄海珠。滿眼湖山看不足。釋迦彌勒是他奴。

枯柳殘楊雪片輕。草堂墜落兩三楹。板門久不關風月。趙老葫蘆掛不成。(徑山信)

楊岐因僧問撥雲見日時如何。師曰東方來者東方坐。

堯舜垂衣萬國賓。撥雲見日意休陳。東方來者東方坐。草木重沾雨露新。(白雲端)

楊岐因白雲端參乃問受業師為誰。曰茶陵郁和尚。師曰。吾聞伊過橋遭跌有省。作偈甚奇。能記否。端誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。師笑而趨起。端愕然。通夕不寐。黎明諮詢之。適歲暮。師曰汝見昨日打毆儺者么。曰見。師曰汝一籌不及渠。端復駭曰意旨如何。師曰渠愛人笑汝怕人笑。端大悟。

護國元云。楊岐大笑。眼觀東南。意在西北。白雲悟去。聽事不真。喚鐘作甕。檢點將來。和楊岐老漢都在架子上將錯就錯。若是南明則不然。我有明珠一顆。切忌當頭蹉過。雖然覿面相呈。也須一槌打破。舉拂子

【現代漢語翻譯】 現代漢語譯本：

    閃電般迅速，雷霆般奔騰，作者們相互酬唱，將作品推向極致的精妙之處。如同齊心協力繡製出精美的鴛鴦譜，手牽著手，高聲歌唱，一同登上華麗的玉樓。(㨗庵敏)

    楊岐禪師上堂說法。楊岐禪師初來乍到，屋壁還很疏鬆，禪床上鋪滿了如同雪白的珍珠。他收縮著脖子，暗自嘆息。良久，他說：『反倒懷念起古人居住在樹下的日子。』

    破庵先禪師說：『楊岐禪師擅長以勝勢取勝，不擅長以劣勢取勝。秀峰禪師擅長以劣勢取勝，不擅長以勝勢取勝。』秀峰禪師初來乍到，不分親疏，每個人都懷抱著滄海遺珠。滿眼都是看不厭的湖光山色，即使是釋迦牟尼和彌勒菩薩，也像是他的僕人。

    枯萎的柳樹和殘敗的楊樹，雪花輕輕飄落。草堂破敗，只剩下兩三間房屋。板門已經很久沒有阻擋風月了，趙老的葫蘆也掛不起來了。(徑山信)

    楊岐禪師因為有僧人問：『撥開雲霧見到太陽時，會是怎樣一番景象？』禪師回答說：『從東方來的人就坐在東方。』

    堯舜垂拱而治，萬國來朝。撥開雲霧見到太陽的意境，不必再多加陳述。從東方來的人就坐在東方，草木重新沾染雨露，煥發新的生機。(白雲端)

    楊岐禪師因為白雲端前來參拜，於是問他：『你的受業老師是誰？』白雲端回答說：『是茶陵郁和尚。』楊岐禪師說：『我聽說他過橋時跌倒而有所領悟，作的偈語非常奇妙，你還能記得嗎？』白雲端誦道：『我有一顆明珠（指佛性），長久以來被塵勞（指煩惱）所禁錮。今天塵埃散盡，光明煥發，照亮了山河大地。』楊岐禪師笑著起身離去，白雲端感到愕然，整夜無法入睡。黎明時前去請教。正值歲末，楊岐禪師說：『你看到昨天打儺戲的人了嗎？』白雲端回答說：『看到了。』楊岐禪師說：『你有一點比不上他。』白雲端再次感到驚訝，問道：『這是什麼意思？』楊岐禪師說：『他喜歡別人笑，你害怕別人笑。』白雲端因此大悟。

    護國元禪師說：『楊岐禪師大笑，眼睛看著東南方，意圖卻在西北方。白雲端領悟得不夠真切，聽事情聽得不真切，把鐘聽成了甕。仔細檢查起來，楊岐老漢也在架子上將錯就錯。如果是南明禪師，就不會這樣。我有一顆明珠，切記不要當面錯過。即使面對面呈現，也必須用一錘打破。』舉起拂塵。

【English Translation】 English version:

    Like lightning flashes and thunder roars, authors respond to each other, pushing their works to the pinnacle of subtlety. As if working together to embroider a beautiful mandarin duck score, hand in hand, singing loudly, ascending together to the magnificent jade tower. (㨗庵敏)

    Yangqi Zen master ascends the hall to preach. Yangqi Zen master has just arrived, the walls of the house are still sparse, and the Zen bed is covered with snow-white pearls. He shrinks his neck and sighs secretly. After a long while, he says: 'Instead, I miss the days when the ancients lived under trees.'

    Po'an Xian Zen master says: 'Yangqi Zen master is good at winning with strength, not good at winning with weakness. Xiufeng Zen master is good at winning with weakness, not good at winning with strength.' Xiufeng Zen master has just arrived, without distinguishing between relatives and strangers, everyone holds a pearl of the sea in their hearts. The lake and mountains are full of endless beauty, even Shakyamuni and Maitreya Bodhisattvas are like his servants.

    Withered willows and decaying poplars, snowflakes fall lightly. The thatched hall is dilapidated, with only two or three rooms left. The plank door has not blocked the wind and moon for a long time, and Zhao Lao's gourd cannot be hung up. (徑山信)

    Because a monk asked, 'What will it be like when the clouds are cleared and the sun is seen?' Yangqi Zen master replied, 'Those who come from the east sit in the east.'

    Yao and Shun ruled by doing nothing, and all nations came to pay tribute. The artistic conception of clearing the clouds and seeing the sun need not be elaborated further. Those who come from the east sit in the east, and the vegetation is re-stained with rain and dew,煥發新的生機. (白雲端)

    Because Baiyunduan came to pay homage, Yangqi Zen master asked him, 'Who is your teacher?' Baiyunduan replied, 'It is the monk Chaling Yu.' Yangqi Zen master said, 'I heard that he fell while crossing a bridge and had some understanding, and the verse he wrote was very wonderful. Can you still remember it?' Baiyunduan recited: 'I have a bright pearl (referring to Buddha-nature), which has long been imprisoned by dust and labor (referring to煩惱). Today, the dust is gone and the light shines, illuminating the mountains and rivers.' Yangqi Zen master smiled and left, Baiyunduan felt stunned and could not sleep all night. He went to ask for advice at dawn. It was the end of the year, and Yangqi Zen master said, 'Did you see the people playing Nuo opera yesterday?' Baiyunduan replied, 'I saw them.' Yangqi Zen master said, 'You are not as good as him in one point.' Baiyunduan was surprised again and asked, 'What does this mean?' Yangqi Zen master said, 'He likes others to laugh, you are afraid of others laughing.' Baiyunduan therefore had a great enlightenment.

    Huguo Yuan Zen master said: 'Yangqi Zen master laughed loudly, his eyes looking southeast, but his intention was in the northwest. Baiyunduan's understanding was not thorough enough, and he did not listen to things truthfully, mistaking the bell for a urn. Upon closer inspection, the old man Yangqi was also making mistakes on the shelf. If it were Nanming Zen master, it would not be like this. I have a bright pearl, remember not to miss it in person. Even if it is presented face to face, it must be broken with a hammer.' He raised the whisk.

云。還會么。棋逢敵手難藏興。詩到重吟始見工。

江上貪觀浪勢高。被人奪卻手中橈。隨風飄蕩渾無主。幸得漁翁借一舠。(紫柏可)

殺活機籌格外操。尋常那識笑中刀。明珠晃晃形山上。共鑒春風放碧桃。(古南門)

鴆毒潛藏游宴中。殺人性命疾如風。絲頭截斷聖凡路。馬腹驢胎滅正宗。(默庵慧)

楊岐入院升座畢下座。九峰勤把住曰今日喜得個同參。師曰作么生是同參底事。曰九峰牽犁楊岐曳耙。師曰。正恁么時。楊岐在前。九峰在前。勤擬議。師拓開曰。將謂同參。元來不是。

天寧琦于擬議處代峰便喝。　龍翔欣云。二老塤篪迭奏今古罕聞。龍翔今日對眾舉揚。貴要大家知有。且道知有個什麼。祖翁田地無多子。努力同心兩弟兄。　南澗謙代云。念兄今日新做長老。

一曳耙。二牽犁。平田淺草且相隨。恰到饑時無草料。放開頭角便東西。老楊岐。老楊岐。盡道從來解弄蹄。(上方益)

金剛圈上生毛刺。栗棘蓬拋熱𦦨騰。百萬鐵騎衝不破。風規從此擅縱橫。(山夫正)

楊岐上堂。薄福住楊岐。年來氣力衰。寒風凋敗葉。猶喜故人歸。啰啰哩。拈卻死柴頭。且向無煙火。

天目禮云。凈慈亦有一頌。自住南山寺。年荒遇水災。風凄蒲柳變

【現代漢語翻譯】 現代漢語譯本： 云，還會再來嗎？棋逢對手，難以掩藏內心的興奮。詩歌只有反覆吟詠，才能顯現其精妙之處。 在江上貪戀觀看高漲的浪濤，卻被人奪走了手中的船槳。隨著風飄蕩，完全失去了自主，幸好得到漁翁借給一條小船。（紫柏可） 殺活的機謀，格外需要把握。尋常人哪裡能識破笑裡藏刀的危險。明珠閃耀在形山上，共同欣賞春風吹拂，碧桃盛開的美景。（古南門） 鴆毒潛藏在游宴之中，殺人性命快如疾風。絲線一斷，聖凡之路就此隔絕，馬腹驢胎，斷滅了正宗。（默庵慧） 楊岐（Yangqi，人名）入院升座完畢後下座。九峰勤（Jiufeng Qin，人名）把他攔住說：『今日喜得一個同參。』楊岐（Yangqi）說：『怎麼是同參的事情？』九峰（Jiufeng）說：『九峰（Jiufeng）牽犁，楊岐（Yangqi）曳耙。』楊岐（Yangqi）說：『正在這個時候，楊岐（Yangqi）在前，九峰（Jiufeng）在前？』勤（Qin）想要議論。楊岐（Yangqi）打開說：『本以為是同參，原來不是。』 天寧琦（Tianning Qi，人名）在擬議之處代替九峰（Jiufeng）便喝了一聲。龍翔欣（Longxiang Xin，人名）說：『二老塤篪合奏，今古罕聞。龍翔（Longxiang）今日當衆舉揚，貴在讓大家知道有這麼回事。且說知道有個什麼？祖翁的田地不多，努力同心，兩兄弟。』南澗謙（Nanjian Qian，人名）代替九峰（Jiufeng）說：『念兄今日新做長老。』 一曳耙，二牽犁，平田淺草且相隨。恰到饑時無草料，放開頭角便東西。老楊岐（Yangqi），老楊岐（Yangqi），都說你從來擅長弄蹄。（上方益） 金剛圈上生出毛刺，栗棘蓬拋出，熱氣騰騰。百萬鐵騎也衝不破，風範從此擅長縱橫。（山夫正） 楊岐（Yangqi）上堂：薄福之人住在楊岐（Yangqi），近年來氣力衰退。寒風凋零敗葉，還高興老朋友歸來。啰啰哩。拈起死柴頭，且向無煙火。 天目禮（Tianmu Li，人名）說：凈慈（Jingci，寺名）也有一首頌：自從住在南山寺，年景荒涼，遇到水災。風淒涼，蒲柳變色。

【English Translation】 English version: Will the clouds come again? When evenly matched opponents meet, it's hard to hide the excitement. Only through repeated recitation can the ingenuity of a poem be revealed. Greedily watching the high waves on the river, I had the oar snatched from my hand. Drifting with the wind, completely without control, I was fortunate to have a fisherman lend me a small boat. (Zibo Ke) The strategy of killing or saving requires exceptional control. Ordinary people cannot recognize the danger of a knife hidden in a smile. The bright pearl shines on Mount Xing, together we appreciate the spring breeze and the blooming peach blossoms. (Gu Nanmen) Poison is hidden in feasts, taking lives as quickly as the wind. Once the thread is cut, the path between the sacred and the mundane is severed, and the orthodox tradition is extinguished like a horse's womb or a donkey's pregnancy. (Mo'an Hui) Yangqi (Yangqi, a name) finished ascending the seat in the monastery and descended. Jiufeng Qin (Jiufeng Qin, a name) stopped him and said, 'Today I am happy to have a fellow practitioner.' Yangqi (Yangqi) said, 'What is the matter of a fellow practitioner?' Jiufeng (Jiufeng) said, 'Jiufeng (Jiufeng) pulls the plow, and Yangqi (Yangqi) drags the harrow.' Yangqi (Yangqi) said, 'At this very moment, is Yangqi (Yangqi) in front, or Jiufeng (Jiufeng) in front?' Qin (Qin) tried to comment. Yangqi (Yangqi) opened up and said, 'I thought we were fellow practitioners, but it turns out we are not.' Tianning Qi (Tianning Qi, a name), in place of Jiufeng (Jiufeng), shouted at the point of deliberation. Longxiang Xin (Longxiang Xin, a name) said, 'The two elders play the xun and chi in harmony, rarely heard in ancient and modern times. Longxiang (Longxiang) proclaims it to everyone today, valuing that everyone knows there is such a thing. But what is it that they know? The ancestral land is not much, work hard with one heart, two brothers.' Nanjian Qian (Nanjian Qian, a name) said on behalf of Jiufeng (Jiufeng), 'Brother Nian is newly made abbot today.' One drags the harrow, two pull the plow, following each other in the flat fields and shallow grass. When hunger comes, there is no fodder, so let the horns and hooves go east and west. Old Yangqi (Yangqi), old Yangqi (Yangqi), everyone says you have always been good at playing with hooves. (Shangfang Yi) Thorns grow on the Vajra circle, the chestnut hedgehog is thrown out, steaming with heat. Even a million iron cavalry cannot break through it, and the style is from now on good at being unconstrained. (Shanfu Zheng) Yangqi (Yangqi) ascends the hall: A person with little fortune lives in Yangqi (Yangqi), and his strength has declined in recent years. The cold wind withers the fallen leaves, and I am still happy that old friends have returned. Lolo li. Pick up the dead firewood and go to the smokeless fire. Tianmu Li (Tianmu Li, a name) said: Jingci (Jingci, a temple name) also has a verse: Since living in Nanshan Temple, the years have been barren, and there have been floods. The wind is bleak, and the poplars and willows change color.

。不見故人來。正恁么時如何。相思黃葉落。白露點蒼苔。

楊岐問僧。栗棘蓬你作么生吞。金剛圈你作么生跳。

昨夜發新雷。毒蛇離窟穴。居常口不開。蹋著迸鮮血。(或庵體)

肘后驀生閑落索。風前忽布鬧叉撐。那吒八臂空惆悵。夜半三更白晝行。(天童凈)

楊岐金圈與栗蓬。吞跳依前事不同。大海都來一口吸。更無南北與西東。(照堂一)

巨海垂香餌。漫天佈網羅。從他吞跳者。我祇笑呵呵。(天童悟)

東十八鬲。西十八鬲。南十八鬲。北十八鬲。無救無遮。八寒八熱。當墮畜生。地獄罪畢。(漢關喻)

楊岐問僧。云深路僻高駕何來。曰天無四壁。師曰蹋破多少草鞋。僧便喝。師曰一喝兩喝又作么生。曰你看者老和尚。師曰。拄杖不在。且坐喫茶。

高駕何來釣象犀。翻身全不帶纖泥。驀然一喝高千丈。劫外相看誰得知。(圭堂居士)

宗鑒法林卷三十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十一

集云堂　編

大鑒下十二世

隆興府黃龍慧南禪師(慈明圓嗣)

室中常問僧曰。人人盡有生緣在。上座生緣在何處。正問答時卻伸手曰。我手何似佛手。又問諸方參請宗

【現代漢語翻譯】 不見老朋友來訪，正在這個時候該如何是好？相思之情如同凋零的黃葉，晶瑩的白露點綴著佈滿青苔的地面。

楊岐（Yangqi，禪師名）問僧人：『栗棘蓬（lili peng，一種帶刺的植物，比喻難以下嚥的事物）你打算怎麼吞下去？金剛圈（jingang quan，比喻難以擺脫的束縛）你打算怎麼跳過去？』

昨夜響起第一聲春雷，毒蛇離開了洞穴。平時總是沉默不語，一旦被觸及就會迸發出鮮血。（或庵體）

在手肘后突然冒出無聊的繩索，在風中突然佈滿喧鬧的支撐物。那吒（Nezha，佛教護法神）長著八隻手臂也只能徒增惆悵，在半夜三更如同白晝般行走。（天童凈）

楊岐（Yangqi）的金剛圈和栗棘蓬，吞嚥和跳躍依舊是不同的事情。將大海全部一口吸盡，再也沒有南北和西東。（照堂一）

用巨大的海洋垂下香甜的魚餌，在廣闊的天空佈下天羅地網。任憑他們吞嚥和跳躍，我只是笑呵呵地看著。（天童悟）

東邊十八鬲（ge，指地獄），西邊十八鬲，南邊十八鬲，北邊十八鬲。沒有救助，沒有遮擋。經歷八種寒冷和八種炎熱的折磨，應當墮入畜生道，地獄的罪孽才能了結。（漢關喻）

楊岐（Yangqi）問僧人：『雲霧深厚，道路偏僻，您乘坐著高車大駕從何而來？』僧人回答：『天空沒有四面墻壁。』楊岐說：『那你踩破了多少雙草鞋？』僧人隨即大喝一聲。楊岐說：『一喝兩喝，然後又該如何？』僧人說：『你看這老和尚！』楊岐說：『拄杖不在身邊，先坐下喝茶吧。』

乘坐著高車大駕從何而來，是爲了釣取象牙和犀角。翻身跳躍完全不沾染一絲污泥。突然一聲大喝，聲震千丈。劫難之外相看，有誰能夠知曉？（圭堂居士）

宗鑒法林卷三十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十一

集云堂 編

大鑒下十二世

隆興府黃龍慧南禪師（Longxingshu Huanglong Huinan Chanshi，禪師名）（慈明圓嗣）

在禪房中經常問僧人：『人人都具有與生俱來的因緣，你的因緣在哪裡？』正在問答的時候卻伸出手說：『我的手像佛手嗎？』又問來自各地的參學者：

【English Translation】 I don't see old friends coming to visit. What should I do at this very moment? The feeling of longing is like the falling yellow leaves, and the crystal white dew adorns the mossy ground.

Yangqi (name of a Chan master) asked a monk: 'How do you swallow the chestnut hedgehog (lili peng, a thorny plant, a metaphor for something difficult to swallow)? How do you jump through the Vajra circle (jingang quan, a metaphor for a difficult shackle to escape)?'

Last night the first thunder of spring sounded, and the poisonous snakes left their caves. Usually silent, once touched, fresh blood will spurt out. (Or An style)

Suddenly, idle ropes appear from behind the elbow, and noisy supports are suddenly spread out in the wind. Nezha (Nezha, a Buddhist protector deity) with eight arms can only feel disappointed, walking like daytime in the middle of the night. (Tian Tongjing)

Yangqi's (Yangqi) Vajra circle and chestnut hedgehog, swallowing and jumping are still different things. Swallow the entire ocean in one gulp, and there is no north, south, west, or east anymore. (Zhao Tangyi)

Use the huge ocean to hang sweet bait, and spread a net across the vast sky. Let them swallow and jump, I just watch with a smile. (Tian Tongwu)

East eighteen hells (ge, refers to hell), west eighteen hells, south eighteen hells, north eighteen hells. No rescue, no shelter. Experiencing eight cold and eight hot torments, one should fall into the animal realm, and the sins of hell can be ended. (Han Guanyu)

Yangqi (Yangqi) asked a monk: 'The clouds are deep and the road is remote. Where do you come from in your high carriage?' The monk replied: 'The sky has no four walls.' Yangqi said: 'Then how many pairs of straw sandals have you worn out?' The monk immediately shouted. Yangqi said: 'One shout, two shouts, then what?' The monk said: 'Look at this old monk!' Yangqi said: 'The staff is not here, sit down and have some tea first.'

Where do you come from in your high carriage, to fish for ivory and rhinoceros horns? Turning over and jumping without getting a speck of mud. Suddenly a shout, resounding thousands of feet. Looking at each other outside the kalpa, who can know? (Gui Tang layman)

Zong Jian Fa Lin Volume 30 卍 New Continued Collection Volume 66 No. 1297 Zong Jian Fa Lin

Zong Jian Fa Lin Volume 31

Compiled by Jiyun Hall

Twelfth Generation Under Dajian

Chan Master Huinan of Huanglong in Longxing Prefecture (Longxingshu Huanglong Huinan Chanshi, name of a Chan master) (Ciming Yuansi)

He often asked monks in the room: 'Everyone has innate causes and conditions. Where are your causes and conditions?' While asking, he stretched out his hand and said: 'Is my hand like the Buddha's hand?' He also asked those who came from various places to study Chan:

師所得。復垂腳曰。我腳何似驢腳。三十餘年示此三問。罕有契其旨者。因目之為黃龍三關。

龍翔欣云。黃龍三關如商君立法。法雖行而先王之道廢矣。故當時出其門者甚多。得其傳者益寡。使其恪守慈明家法。子孫未致斷絕。　瑞鹿信云。我手何似佛手。上大人丘乙己。我腳何似驢腳。化三千七十士。人人有個生緣。爾小生八九子。上座生緣在什麼處。佳作仁可知禮也。復云。黃龍設三關。撈捷四海英靈。大似布漫天網。被山僧一時收下了也。現前大眾還委悉么。鴛鴦繡出從君看。不把金針度與人。　廬山圓通旻古佛云。昔見廣辯首座收南禪師親筆三關頌。諷誦無遺。近見諸方傳寫不全。又多訛舛。故茲錄出。

我手佛手兼舉。禪人直下薦取。不動干戈道出。當處超佛越祖。

我腳驢腳並行。步步蹋著無生。會得云收日卷。方知此道縱橫。

生緣有語人皆識。水母何曾離得蝦。但見日頭東畔上。誰能更吃趙州茶。

長江雲散水滔滔。忽爾狂風浪便高。不識漁家玄妙意。偏於浪里飐風濤。(景福順三)

南海波斯入大唐。有人別寶便商量。或時遇賤或時貴。日到西峰影漸長。

黃龍老和尚有個生緣語。山僧承嗣伊。今日為君舉。為君舉。貓兒偏解捉老鼠。

佛手

【現代漢語翻譯】 現代漢語譯本：黃龍慧南禪師曾向他的弟子們提出三個問題。他先舉起手問：『我的手像不像佛手？』然後垂下腳問：『我的腳像不像驢腳？』三十多年來，他一直用這三個問題來開示弟子，但很少有人能真正領會其中的旨意。因此，人們將這三個問題稱為黃龍三關。

龍翔欣禪師說：『黃龍三關就像商鞅立法，雖然法令得以推行，但先王的道義卻被廢棄了。』所以當時從黃龍門下出來的人很多，但真正得到他傳承的人卻很少。如果能恪守慈明禪師的家法，子孫後代也不至於斷絕。

瑞鹿信禪師說：『我的手像不像佛手？』就像學童寫字『上大人丘乙己』。『我的腳像不像驢腳？』就像教化三千七十士。每個人都有自己的生緣（本性、根源）。你們這些年輕人，你們的生緣在哪裡呢？好的作品，仁義禮智都包含在其中啊。』他又說：『黃龍設定三關，是爲了網羅天下英才，就像佈下漫天大網，卻被我這個山僧一時都收下了。』現在在座的各位都明白了嗎？鴛鴦是繡出來給人看的，我不會把金針傳授給別人。

廬山圓通旻古佛說：『我以前見過廣辯首座收藏的南禪師親筆書寫的三關頌，他能完整地背誦出來。最近看到各處流傳的版本都不完整，而且有很多錯誤。所以現在我把它記錄下來。

『我的手和佛手一起舉起，禪人應該當下領會。不用動用任何手段就能說出真理，當下就能超越佛和祖師。』

『我的腳和驢腳並排而行，每一步都踏著無生（不生不滅的境界）。領會了雲散日出的道理，才能明白此道的縱橫自在。』

『關於生緣的說法，人人都知道，水母從來沒有離開過蝦。只要看到太陽從東方升起，誰還會再去喝趙州禪師的茶呢？』

『長江雲散，江水滔滔，忽然狂風大作，波浪高漲。不明白漁家的玄妙之意，卻偏要在波浪中搖動風濤。』（景福順三禪師）

『南海的波斯人來到大唐，有人能辨別寶物，就和他商量。有時遇到賤賣的，有時遇到高價的，太陽到了西山，影子也漸漸拉長。』

『黃龍老和尚有一句關於生緣的話，我這個山僧繼承了他的衣缽。今天我為你們提出來。為你們提出來，貓兒天生就會捉老鼠。』

佛手（Buddha's hand)

【English Translation】 English version: Master Huanglong Huinan once posed three questions to his disciples. He would first raise his hand and ask, 'Does my hand resemble the Buddha's hand?' Then he would lower his foot and ask, 'Does my foot resemble a donkey's foot?' For over thirty years, he used these three questions to instruct his disciples, but few truly grasped their meaning. Therefore, these three questions became known as the Huanglong Three Barriers (Huanglong San Guan).

Zen Master Longxiang Xin said, 'The Huanglong Three Barriers are like Shang Yang's establishment of laws. Although the laws were implemented, the Way of the former kings was abandoned.' Therefore, many came from Huanglong's gate at that time, but few truly received his transmission. If they could have恪守(ke shou) upheld the family precepts of Zen Master Ciming, their descendants would not have been cut off.

Zen Master Ruilu Xin said, 'Does my hand resemble the Buddha's hand?' Like a child writing 'Shang da ren qiu yi ji (上大人丘乙己)'. 'Does my foot resemble a donkey's foot?' Like transforming three thousand and seventy scholars. Everyone has their own sheng yuan (生緣, inherent nature, origin). Where is the sheng yuan of you young ones? A good work contains benevolence, righteousness, propriety, and wisdom.' He also said, 'Huanglong set up three barriers to capture the heroes of the world, like casting a net over the sky, but I, this mountain monk, have captured them all at once.' Do you all understand now? The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to others.

Ancient Buddha Yuan Tongmin of Mount Lu said, 'I once saw Chief Seat Guangbian collect Zen Master Nan's handwritten verses on the Three Barriers, and he could recite them completely. Recently, I have seen that the versions circulating in various places are incomplete and contain many errors. Therefore, I am recording it here.

'My hand and the Buddha's hand are raised together, Zen practitioners should grasp it immediately. Without using any means, the truth can be spoken, and one can transcend the Buddha and the ancestors immediately.'

'My foot and the donkey's foot walk side by side, each step treading on no-birth (wu sheng, 無生, the state of non-arising and non-ceasing). Understanding the principle of the clouds dispersing and the sun appearing, one can understand the freedom and ease of this Way.'

'Everyone knows the saying about sheng yuan (生緣), the jellyfish has never left the shrimp. As long as you see the sun rising in the east, who would still drink Zen Master Zhao Zhou's tea?'

'The clouds disperse over the Yangtze River, the river water flows torrentially, suddenly a strong wind rises, and the waves surge high. Not understanding the profound meaning of the fisherman, one insists on shaking the wind and waves in the waves.' (Zen Master Jingfu Shun San)

'A Persian from the South Sea came to the Tang Dynasty, and someone who could identify treasures negotiated with him. Sometimes they encountered cheap sales, sometimes they encountered high prices, and as the sun reached the western mountains, the shadows gradually lengthened.'

'Old Master Huanglong has a saying about sheng yuan (生緣), and I, this mountain monk, have inherited his mantle. Today I will bring it up for you. Bring it up for you, the cat is naturally good at catching mice.'

Buddha's hand (Fo Shou, 佛手)

才開古鑑明。森羅無得隱纖形。朝朝日日東邊出。多少行人問丙丁。(照覺總三)

驢腳伸時動地輪。大洋海底播紅塵。惟余庭際青青柏。一度年來一度春。

垂問生緣何處來。到家禪客絕纖埃。毗盧剎海周遊也。休說峨嵋與五臺。

我手佛手。十八十九。雲散月圓。癡人夜走。(湛堂準三)

我腳驢腳。放過一著。龐老笊籬。清平木杓。

人人生緣。北律南禪。道吾舞笏。華亭撐船。

我手何似佛手。天下衲僧無口。縱然撩起便行。也是鬼窟里走。諱不得。(張無垢三)

我腳何似驢腳。又被縭膠黏著。翻身直上兜率天。已自遭他老鼠藥。吐不得。

人人有個生緣。鐵圍山下幾千年。三災燒到四禪天。者驢猶自在旁邊。殺得工夫。

佛手驢腳容易見。最難道處是生緣。黃梅不是周家子。七歲傳衣便會禪。(橫川珙)

黃龍參慈明於福嚴。明曰書記參雲門禪。必善其旨。如放洞山三頓棒。是有吃棒分無吃棒分。師曰有吃棒分。明色莊曰。從朝至暮。鴉鳴鵲噪皆應吃棒。師乃炷香作禮。復問。趙州道臺山婆子我與汝勘破了也。那裡是它勘破處。師汗下不能答。次日又詣室。明詬罵不已。師曰罵豈慈悲法施耶。明曰你作罵會那。師大悟。述頌曰。傑出叢林

【現代漢語翻譯】 現代漢語譯本 才開古鑑明，（古鑒：古代的鏡子）森羅萬象無處可隱藏一絲一毫的形跡。太陽每天從東方升起，多少人還在問著丙和丁。（照覺總三） 驢腳伸開時震動大地，在大洋海底播撒紅塵。唯有庭院裡青青的柏樹，一年又一年地迎來春天。 請問生命的根源從何而來？到達家的禪者已經斷絕了細微的塵埃。即使周遊了毗盧遮那佛（毗盧遮那佛：佛教中宇宙的本體佛）的剎土大海，也不要說峨眉山和五臺山。 我的手是佛手，既像十八羅漢又像十九羅漢。（十八十九：指數量眾多，變化莫測）雲散開月亮顯圓，癡人在黑夜裡奔走。（湛堂準三） 我的腳是驢腳，已經放過了一招。龐蘊（龐蘊：唐代著名居士）的笊籬，清平的木勺。 人人都有生命的根源，就像北方的律宗和南方的禪宗。道吾（道吾：唐代禪師）舞動笏板，華亭（華亭：地名，在今上海松江）撐船。 我的手像不像佛手？天下的僧人都無話可說。即使撩起就走，也是在鬼窟里行走。隱瞞不得。（張無垢三） 我的腳像不像驢腳？又被黏膠粘住了。翻身直接登上兜率天（兜率天：佛教欲界第四天），已經中了老鼠藥。吐不出來。 人人都有生命的根源，在鐵圍山下經歷了數千年。三災（三災：佛教指水災、火災、風災）燒到四禪天（四禪天：色界第四天），這頭驢仍然在旁邊。殺得了工夫。 佛手驢腳容易見到，最難的是處處都是生命的根源。黃梅（黃梅：指禪宗四祖道信）不是周家的兒子，七歲就傳承衣缽，便會禪法。（橫川珙） 黃龍慧南（黃龍慧南：宋代禪師）向慈明楚圓（慈明楚圓：宋代禪師）參學于福嚴寺。慈明說黃龍慧南參學雲門宗的禪法，必定精通其要旨。就像放洞山良價（洞山良價：唐代禪師）的三頓棒，是有吃棒的緣分還是沒有吃棒的緣分？黃龍慧南說有吃棒的緣分。慈明臉色嚴肅地說：『從早到晚，烏鴉鳴叫喜鵲喧鬧都應該吃棒。』黃龍慧南於是點香作禮。又問：『趙州從諗（趙州從諗：唐代禪師）說道『臺山婆子我與汝勘破了也』，哪裡是她勘破的地方？』黃龍慧南汗流浹背不能回答。第二天又去方丈室，慈明責罵不止。黃龍慧南說：『責罵難道是慈悲的法施嗎？』慈明說：『你把責罵當作什麼？』黃龍慧南大悟，作頌說道：『傑出叢林』

【English Translation】 English version The ancient mirror is just opened and shines brightly, revealing all phenomena without any trace hidden. The sun rises from the east day after day, yet how many people are still asking about 'bing' and 'ding'. (Zhao Jue Zong San) When the donkey's foot stretches out, it shakes the earth's wheel, scattering red dust on the ocean floor. Only the green cypress in the courtyard remains, welcoming spring year after year. Pray tell, from whence does the origin of life come? The Zen practitioner who has reached home has severed all subtle defilements. Even if one travels throughout the ocean of Vairocana's (Vairocana: the universal Buddha in Buddhism) lands, do not speak of Mount Emei and Mount Wutai. My hand is the Buddha's hand, like both the eighteen Arhats and the nineteen Arhats. (Eighteen/Nineteen: referring to numerous and unpredictable) The clouds disperse and the moon appears round; a foolish person runs in the night. (Zhan Tang Zhun San) My foot is the donkey's foot, having already missed one move. Old Pang's (Pang: Pang Yun, a famous lay Buddhist of the Tang Dynasty) bamboo ladle, a plain wooden spoon. Everyone has an origin of life, like the Northern Vinaya school and the Southern Chan school. Daowu (Daowu: a Chan master of the Tang Dynasty) dances with a tablet, and Huating (Huating: a place name, now Songjiang, Shanghai) poles a boat. Is my hand like the Buddha's hand? All the monks in the world are speechless. Even if one stirs and leaves immediately, it is still walking in a demon's cave. It cannot be concealed. (Zhang Wugou San) Is my foot like the donkey's foot? It is again stuck with glue. Turning over and ascending directly to Tushita Heaven (Tushita Heaven: the fourth heaven of the desire realm in Buddhism), one has already been poisoned by rat poison. It cannot be spat out. Everyone has an origin of life, having experienced thousands of years beneath the Iron Ring Mountains. The three calamities (three calamities: flood, fire, and wind in Buddhism) burn up to the Fourth Dhyana Heaven (Fourth Dhyana Heaven: the fourth heaven of the form realm), yet that donkey is still nearby. It takes effort to kill it. The Buddha's hand and the donkey's foot are easily seen, but the most difficult thing is that the origin of life is everywhere. Huangmei (Huangmei: referring to the Fourth Patriarch of Chan Buddhism, Daoxin) is not a son of the Zhou family, yet at the age of seven he inherited the robe and bowl and understood Chan. (Hengchuan Gong) Huanglong Huinan (Huanglong Huinan: a Chan master of the Song Dynasty) studied with Ciming Chuyuan (Ciming Chuyuan: a Chan master of the Song Dynasty) at Fuyan Temple. Ciming said that Huanglong Huinan studied the Chan of the Yunmen school and must be proficient in its essence. It is like delivering Dongshan Liangjie's (Dongshan Liangjie: a Chan master of the Tang Dynasty) three blows of the staff. Is there a karmic connection to receive the blows or not? Huanglong Huinan said there was a karmic connection to receive the blows. Ciming's expression became stern and said, 'From morning till night, the crows caw and the magpies chatter, all should receive the blows.' Huanglong Huinan then lit incense and paid respects. He then asked, 'Zhao Zhou Congshen (Zhao Zhou Congshen: a Chan master of the Tang Dynasty) said, 'I have thoroughly investigated the old woman of Mount Tai.' Where is the place she has thoroughly investigated?' Huanglong Huinan was sweating and unable to answer. The next day, he went to the abbot's room again, and Ciming scolded him incessantly. Huanglong Huinan said, 'Is scolding a compassionate Dharma offering?' Ciming said, 'What do you make of scolding?' Huanglong Huinan had a great awakening and composed a verse, saying, 'Outstanding in the Sangha.'

是趙州。老婆勘破有來由。如今四海清如鏡。行人莫與路為仇。明始頷之。

錯錯。戲海獰龍。衝霄遼鶴。老慈明無著摸。笑里重重露拴索。佛手一展日月昏。大江從此風濤惡。(石林鞏)

死水如何養活龍。終歸大海鼓腥風。天教一霎風雲變。送出臺山煙雨中。(竹屋簡)

黃龍因僧問。不去不來時如何。師曰華岳三峰頭倒卓。曰卻去卻來時如何。師曰風吹柳絮毛毬走。

冰雪肌膚西舍女。梳妝巧巧畫雙眉。傍人筆力強傳寫。戶外如何見得伊。(本寂觀)

黃龍住黃檗時。室中每舉鐘樓上念贊。床腳下種菜。眾皆下語不契。一日勝首座曰猛虎當路坐。師退黃檗與勝住。

道峰珍云。鐘樓上念贊。南斗七。床腳下種菜。北斗八。直饒道個猛虎當塗踞。未免猶涉離微。喝一喝。去卻七拈卻八。無㭰波斯吹觱篥。

鐘樓上念贊。床腳下種菜。猛虎當路蹲。時人俱不會。黃檗花開自有時。明州有個憨布袋。(照堂一)

直出直入。當面不識。更擬如何。著甚死急。(徑山杲)

黃龍因化主歸。上堂。世間有五種不易。一化者不易。二施者不易。三變生作熟者不易。四端坐吃者不易。更有一種不易是甚麼人。良久曰。𠰒。下座。

翠巖真因藏主問。和尚道第五

【現代漢語翻譯】 現代漢語譯本 是趙州（Zhaozhou，人名，指趙州禪師）。老婆勘破有來由。如今四海清如鏡。行人莫與路為仇。明始頷之。

錯錯。戲海獰龍。衝霄遼鶴。老慈明無著摸。笑里重重露拴索。佛手一展日月昏。大江從此風濤惡。(石林鞏)

死水如何養活龍。終歸大海鼓腥風。天教一霎風雲變。送出臺山煙雨中。(竹屋簡)

黃龍（Huanglong，人名，指黃龍禪師）因僧問：『不去不來時如何？』師曰：『華岳（Hua Yue，山名）三峰頭倒卓。』曰：『卻去卻來時如何？』師曰：『風吹柳絮毛毬走。』

冰雪肌膚西舍女。梳妝巧巧畫雙眉。傍人筆力強傳寫。戶外如何見得伊。(本寂觀)

黃龍（Huanglong，人名，指黃龍禪師）住黃檗（Huangbo，地名，指黃檗寺）時。室中每舉鐘樓上念贊。床腳下種菜。眾皆下語不契。一日勝首座曰：『猛虎當路坐。』師退黃檗（Huangbo，地名，指黃檗寺）與勝住。

道峰珍云：『鐘樓上念贊。南斗七。床腳下種菜。北斗八。直饒道個猛虎當塗踞。未免猶涉離微。喝一喝。去卻七拈卻八。無㭰波斯吹觱篥。』

鐘樓上念贊。床腳下種菜。猛虎當路蹲。時人俱不會。黃檗（Huangbo，地名，指黃檗寺）花開自有時。明州（Mingzhou，地名）有個憨布袋。(照堂一)

直出直入。當面不識。更擬如何。著甚死急。(徑山杲)

黃龍（Huanglong，人名，指黃龍禪師）因化主歸。上堂。世間有五種不易。一化者不易。二施者不易。三變生作熟者不易。四端坐吃者不易。更有一種不易是甚麼人？良久曰：『𠰒。』下座。

翠巖真因藏主問：『和尚道第五』

【English Translation】 English version It is Zhaozhou (Zhaozhou, a person's name, referring to Zen Master Zhaozhou). The old woman's discernment has a reason. Now the four seas are as clear as a mirror. Travelers should not make enemies of the road. Mingshi nodded in agreement.

Wrong, wrong. A fierce dragon playing in the sea. A soaring crane from Liaodong. Old Ciming couldn't grasp it. Hidden snares are revealed in laughter. The Buddha's hand unfolds, and the sun and moon are dimmed. The great river has turbulent waves from then on. (Shilin Gong)

How can a living dragon be nurtured in stagnant water? It will eventually return to the sea, stirring up a fishy wind. Heaven causes a sudden change in the wind and clouds, sending it out from Mount Tai in misty rain. (Zhuwu Jian)

Huanglong (Huanglong, a person's name, referring to Zen Master Huanglong) asked a monk, 'What about neither going nor coming?' The master said, 'The three peaks of Mount Hua (Hua Yue, a mountain name) stand upside down.' He asked, 'What about going and then coming?' The master said, 'The wind blows willow catkins like a felt ball rolling.'

A woman with skin like ice and snow from the western village. She skillfully puts on makeup and paints her eyebrows. Others try hard to copy her with their writing skills. How can you see her from outside the door? (Benji Guan)

When Huanglong (Huanglong, a person's name, referring to Zen Master Huanglong) lived at Huangbo (Huangbo, a place name, referring to Huangbo Temple), he would often chant praises in the bell tower and plant vegetables at the foot of his bed. The monks' responses were not in accord. One day, the chief monk Sheng said, 'A fierce tiger sits in the road.' The master left Huangbo (Huangbo, a place name, referring to Huangbo Temple) and Sheng stayed.

Daofeng Zhen said, 'Chanting praises in the bell tower is like the seven stars of the Southern Dipper. Planting vegetables at the foot of the bed is like the eight stars of the Northern Dipper. Even if you say a fierce tiger squats in the road, you still inevitably get involved in subtle distinctions. A shout! Remove the seven and pick up the eight. No one plays the Persian flute.'

Chanting praises in the bell tower, planting vegetables at the foot of the bed, a fierce tiger squats in the road. People of the time do not understand. The Huangbo (Huangbo, a place name, referring to Huangbo Temple) flower blooms in its own time. There is a simple-minded cloth bag monk in Mingzhou (Mingzhou, a place name). (Zhaotang Yi)

Directly in, directly out. Not recognizing what's in front of your face. What else do you intend to do? What's the desperate hurry? (Jingshan Gao)

Huanglong (Huanglong, a person's name, referring to Zen Master Huanglong) gave a sermon when the alms-seeker returned. He ascended the hall and said, 'There are five difficult things in the world. First, it is difficult to convert people. Second, it is difficult to give. Third, it is difficult to transform the raw into the cooked. Fourth, it is difficult to sit and eat idly. What is the other difficult thing?' After a long pause, he said, '𠰒.' He then descended from the seat.

Cuishan Zhen asked the storehouse manager, 'The abbot spoke of the fifth...'

種不易是什麼人。巖云腦後見腮莫與往來。　天童杰云。一手不獨鳴。兩手鳴摑摑。豁開三玄三要。捏碎佛祖標格。村歌社舞得人憎。勝似當年白拈賊。　天寧琦云。山僧則不然。第五種不易是什麼人。莫怪坐來頻勸酒。自從別後見君稀。　五磊權云。山僧則不然。第五種不易是什麼人。無漏國中留不住。浮幢王剎任分身。

黃龍因僧問。滴水滴凍時如何。師曰未是衲僧分上事。曰如何是衲僧分上事。師曰滴水滴凍。

翻手云。覆手雨。與奪更誰可相許。丈夫行履合如斯。那管春寒並秋暑。(粟如翰)

黃龍因僧問。德山棒臨濟喝直至如今少人拈掇。請師拈掇。師曰千鈞之弩不為鼷鼠而發機。曰作家宗師今朝猶在。師便喝。僧禮拜。師曰。五湖衲子一錫禪人。未到同安不妨疑著。

百丈泐云。黃龍一向具咬豬狗底手腳。今日被者僧折倒。既是千鈞之弩不發鼷機。為甚破的。

黃龍因禾山普參。山善經論。兩川號為義虎。問曰阿難問迦葉。世尊傳金襕外更傳何物。因緣意旨如何。師曰上人出蜀曾到玉泉否。曰曾到。師曰曾掛搭否。曰一夕便發。師曰。智者道場關王打供。結緣住幾時何妨。山良久再理前問。師俯首。山趨出大驚曰。兩川義虎不消此老一唾。

黃龍一唾絕遲疑。笑殺

【現代漢語翻譯】 現代漢語譯本： 『種不易是什麼人』（Zhong Buyi shi shenme ren，指難以教化的人是什麼樣的人）。『巖云腦後見腮莫與往來』（Yan Yun nao hou jian sai mo yu wanglai，如果看到巖云這種人腦後長腮，就不要與他來往）。 『天童杰云』（Tiantong Jieyun）說：『一手不獨鳴，兩手鳴摑摑』（Yishou bu du ming, liangshou ming guo guo，一隻手拍不響，兩隻手拍起來才響）。『豁開三玄三要，捏碎佛祖標格』（Huokai san xuan san yao, nie sui Fozu biaoge，徹底領悟三玄三要的精髓，打破佛祖設定的標準）。『村歌社舞得人憎，勝似當年白拈賊』（Cunge she wu de ren zeng, sheng si dangnian bai nian zei，低俗的鄉村歌舞令人厭惡，勝過當年明目張膽的盜賊）。 『天寧琦云』（Tianning Qiyun）說：『山僧則不然，第五種不易是什麼人』（Shanseng ze buran, di wu zhong bu yi shi shenme ren，老衲卻不這麼認為，第五種難以教化的人是什麼樣的人）。『莫怪坐來頻勸酒，自從別後見君稀』（Mo guai zuo lai pin quan jiu, zi cong bie hou jian jun xi，不要奇怪我坐下來頻頻勸酒，自從分別后就很少見到你了）。 『五磊權云』（Wulei Quan Yun）說：『山僧則不然，第五種不易是什麼人』（Shanseng ze buran, di wu zhong bu yi shi shenme ren，老衲卻不這麼認為，第五種難以教化的人是什麼樣的人）。『無漏國中留不住，浮幢王剎任分身』（Wulou guo zhong liu bu zhu, fu chuang wang cha ren fenshen，在沒有煩惱的清凈佛國中無法停留，可以在任何地方化身）。 『黃龍』（Huanglong）因有僧人問：『滴水滴凍時如何』（Dishui di dong shi ruhe，水滴凝結成冰的時候是什麼樣的）。黃龍回答說：『未是衲僧分上事』（Wei shi naseng fenshang shi，這不是修行僧人應該關心的事情）。僧人又問：『如何是衲僧分上事』（Ruhe shi naseng fenseng fenshang shi，什麼是修行僧人應該關心的事情）。黃龍回答說：『滴水滴凍』（Dishui di dong，水滴凝結成冰）。 『翻手云，覆手雨』（Fanshou yun, fushou yu，翻手爲雲，覆手為雨）。『與奪更誰可相許』（Yu duo geng shui ke xiangxu，給予和剝奪又能和誰相互承諾呢）。『丈夫行履合如斯，那管春寒並秋暑』（Zhangfu xinglu he rusi, na guan chunhan bing qiushu，大丈夫的行為就應該這樣，哪裡會在乎春天的寒冷和秋天的炎熱）。(粟如翰) 『黃龍』（Huanglong）因有僧人問：『德山棒臨濟喝直至如今少人拈掇』（Deshan bang Linji he zhizhi rujin shao ren nianduo，德山的棒和臨濟的喝，直到現在也很少有人能真正理解和運用）。『請師拈掇』（Qing shi nianduo，請您來解釋一下）。黃龍回答說：『千鈞之弩不為鼷鼠而發機』（Qianjun zhi nu bu wei xi shu er fa ji，千鈞重的弩不會因為小老鼠而發射）。僧人說：『作家宗師今朝猶在』（Zuojia zongshi jinzhao you zai，真正的宗師今天還在這裡）。黃龍便喝了一聲。僧人禮拜。黃龍說：『五湖衲子一錫禪人，未到同安不妨疑著』（Wuhu nazi yi xi chanren, wei dao Tongan bufang yizhe，來自五湖四海的僧人和雲遊的禪者，在沒有到達同安之前，不妨先有所懷疑）。 『百丈泐云』（Baizhang Le Yun）說：『黃龍一向具咬豬狗底手腳，今日被者僧折倒』（Huanglong yixiang ju yao zhu gou di shoujiao, jinri bei zhe seng zhe dao，黃龍向來有咬豬狗的手段，今天卻被這個僧人難倒了）。『既是千鈞之弩不發鼷機，為甚破的』（Ji shi qianjun zhi nu bu fa xi ji, wei shen po de，既然是千鈞重的弩不會因為小老鼠而發射，為什麼還是被破了呢）。 『黃龍』（Huanglong）因為『禾山普參』（Heshan Pucan）而來。禾山普參擅長經論，在兩川被稱為『義虎』（Yihu，精通佛理之人）。他問道：『阿難問迦葉，世尊傳金襕外更傳何物，因緣意旨如何』（Anan wen Jiaye, Shizun chuan jinlan wai geng chuan he wu, yinyuan yizhi ruhe，阿難問迦葉，世尊傳授金襕袈裟之外還傳授了什麼，這其中的因緣和意義是什麼）。黃龍回答說：『上人出蜀曾到玉泉否』（Shangren chu Shu ceng dao Yuquan fou，您離開四川的時候去過玉泉寺嗎）。禾山普參回答說：『曾到』（Ceng dao，去過）。黃龍問：『曾掛搭否』（Ceng guada fou，在那裡掛單了嗎）。禾山普參回答說：『一夕便發』（Yixi bian fa，住了一晚上就離開了）。黃龍說：『智者道場關王打供，結緣住幾時何妨』（Zhizhe daochang Guan Wang da gong, jieyuan zhu ji shi hefang，智者道場有關羽護法，結個善緣住多久又有什麼關係呢）。禾山普參沉默良久，再次提出之前的問題。黃龍低下了頭。禾山普參走出去，大驚道：『兩川義虎不消此老一唾』（Liangchuan yihu bu xiao ci lao yi tuo，我這個兩川義虎，不值得這個老和尚吐一口唾沫）。 『黃龍一唾絕遲疑，笑殺』（Huanglong yi tuo jue chiyi, xiao sha，黃龍這一口唾沫斷絕了遲疑，真是可笑）。

【English Translation】 English version: 『What kind of person is difficult to teach?』 (Zhong Buyi shi shenme ren, referring to what kind of person is difficult to teach). 『Don't associate with Yan Yun if you see his cheeks behind his ears』 (Yan Yun nao hou jian sai mo yu wanglai, if you see someone like Yan Yun with cheeks growing behind his ears, don't associate with him). 『Tiantong Jieyun』 said: 『One hand doesn't make a sound, two hands clap loudly』 (Yishou bu du ming, liangshou ming guo guo, one hand cannot clap, two hands clapping make a sound). 『Open up the three mysteries and three essentials, crush the standards set by the Buddha』 (Huokai san xuan san yao, nie sui Fozu biaoge, thoroughly understand the essence of the three mysteries and three essentials, break the standards set by the Buddha). 『Village songs and dances are disgusting, better than the blatant thieves of the past』 (Cunge she wu de ren zeng, sheng si dangnian bai nian zei, vulgar village songs and dances are disgusting, better than the blatant thieves of the past). 『Tianning Qiyun』 said: 『This monk doesn't think so, what kind of person is the fifth type of difficult to teach?』 (Shanseng ze buran, di wu zhong bu yi shi shenme ren, this old monk doesn't think so, what kind of person is the fifth type of difficult to teach). 『Don't be surprised that I keep offering you wine, it's been rare to see you since we parted』 (Mo guai zuo lai pin quan jiu, zi cong bie hou jian jun xi, don't be surprised that I keep offering you wine, it's been rare to see you since we parted). 『Wulei Quan Yun』 said: 『This monk doesn't think so, what kind of person is the fifth type of difficult to teach?』 (Shanseng ze buran, di wu zhong bu yi shi shenme ren, this old monk doesn't think so, what kind of person is the fifth type of difficult to teach). 『Cannot stay in the land without outflows, can transform anywhere in the Floating Canopy King realm』 (Wulou guo zhong liu bu zhu, fu chuang wang cha ren fenshen, cannot stay in the pure land without afflictions, can transform anywhere). 『Huanglong』 asked a monk: 『What is it like when a drop of water freezes?』 (Dishui di dong shi ruhe, what is it like when a drop of water freezes?). Huanglong replied: 『It's not something a monk should be concerned with』 (Wei shi naseng fenshang shi, it's not something a monk should be concerned with). The monk asked again: 『What is it that a monk should be concerned with?』 (Ruhe shi naseng fenseng fenshang shi, what is it that a monk should be concerned with?). Huanglong replied: 『A drop of water freezes』 (Dishui di dong, a drop of water freezes). 『Turning the hand is cloud, turning the hand back is rain』 (Fanshou yun, fushou yu, turning the hand is cloud, turning the hand back is rain). 『Who can promise giving and taking away?』 (Yu duo geng shui ke xiangxu, who can promise giving and taking away?). 『A great man's conduct should be like this, why care about the cold of spring and the heat of autumn?』 (Zhangfu xinglu he rusi, na guan chunhan bing qiushu, a great man's conduct should be like this, why care about the cold of spring and the heat of autumn?). (Su Ru Han) 『Huanglong』 asked a monk: 『Deshan's stick and Linji's shout, until now few people can truly understand and use them』 (Deshan bang Linji he zhizhi rujin shao ren nianduo, Deshan's stick and Linji's shout, until now few people can truly understand and use them). 『Please explain it, Master』 (Qing shi nianduo, please explain it). Huanglong replied: 『A crossbow of a thousand jun doesn't fire for a small mouse』 (Qianjun zhi nu bu wei xi shu er fa ji, a crossbow of a thousand jun doesn't fire for a small mouse). The monk said: 『The true master is still here today』 (Zuojia zongshi jinzhao you zai, the true master is still here today). Huanglong then shouted. The monk bowed. Huanglong said: 『Monks from all over the world and wandering Chan practitioners, before arriving at Tongan, it's okay to be suspicious』 (Wuhu nazi yi xi chanren, wei dao Tongan bufang yizhe, monks from all over the world and wandering Chan practitioners, before arriving at Tongan, it's okay to be suspicious). 『Baizhang Le Yun』 said: 『Huanglong always had the means to bite pigs and dogs, but today he was defeated by this monk』 (Huanglong yixiang ju yao zhu gou di shoujiao, jinri bei zhe seng zhe dao, Huanglong always had the means to bite pigs and dogs, but today he was defeated by this monk). 『Since a crossbow of a thousand jun doesn't fire for a small mouse, why was it broken?』 (Ji shi qianjun zhi nu bu fa xi ji, wei shen po de, since a crossbow of a thousand jun doesn't fire for a small mouse, why was it broken?). 『Huanglong』 because 『Heshan Pucan』 came. Heshan Pucan was good at scriptures and treatises, and was known as 『Yihu』 (Yihu, someone who is proficient in Buddhist principles) in Liangchuan. He asked: 『Ananda asked Kashyapa, what did the World Honored One transmit besides the golden robe, what is the cause and meaning of this?』 (Anan wen Jiaye, Shizun chuan jinlan wai geng chuan he wu, yinyuan yizhi ruhe, Ananda asked Kashyapa, what did the World Honored One transmit besides the golden robe, what is the cause and meaning of this?). Huanglong replied: 『Have you been to Yuquan Temple when you left Sichuan?』 (Shangren chu Shu ceng dao Yuquan fou, have you been to Yuquan Temple when you left Sichuan?). Heshan Pucan replied: 『I have been there』 (Ceng dao, I have been there). Huanglong asked: 『Did you stay there?』 (Ceng guada fou, did you stay there?). Heshan Pucan replied: 『I left after one night』 (Yixi bian fa, I left after one night). Huanglong said: 『Guan Yu protects the Dharma in the Zhizhe Dojo, what's wrong with staying for a while to form a good relationship?』 (Zhizhe daochang Guan Wang da gong, jieyuan zhu ji shi hefang, Guan Yu protects the Dharma in the Zhizhe Dojo, what's wrong with staying for a while to form a good relationship?). Heshan Pucan was silent for a long time and asked the previous question again. Huanglong lowered his head. Heshan Pucan walked out and exclaimed: 『This old monk is not worth spitting on for me, the Yihu of Liangchuan』 (Liangchuan yihu bu xiao ci lao yi tuo, this old monk is not worth spitting on for me, the Yihu of Liangchuan). 『Huanglong's spit cuts off hesitation, it's laughable』 (Huanglong yi tuo jue chiyi, xiao sha, Huanglong's spit cuts off hesitation, it's laughable).

旁觀又可悲。姹女已歸霄漢去。呆郎猶向火邊棲。(遁庵演)

霧裡塔如夢。樹中山欲行。草溪停泊處。隱約見孤城。(童求昱)

黃龍示眾。一人朝看華嚴暮觀般若。晝夜精勤無有暫暇。有一人不參禪不論義。把個破席日裡睡。如是二人同到黃龍。一人有為一人無為。安下那一個即是。良久曰。功德天。黑暗女。有智主人二俱不受。

平陽忞云。山僧不比黃龍小家子禪。如是二人同到能仁。一齊安下。何故。海闊從魚躍。天空任鳥飛。

洪州翠巖可真禪師(慈明圓嗣)

在金鑾同善侍者度夏。師自負親見慈明。天下無可意者。善知其未徹。一日同山行次。拈一片瓦礫置磐石上謂師曰。若向者里下得一轉語。許你親見慈明。師左右視擬對之。善叱曰。佇思停機。情識未透。何曾夢見。

洪濤怒㖃渡頭生。棹短舟橫截未能。若解離鉤施返躑。管教四海浪清平。(獨超方)

翠巖因首座不安。問曰色身病法身病。座曰早來承侍者相問。師曰泥里洗土塊。曰和尚慣用此機。師曰。夜來帝釋冠。為甚麼落地。座無語。師曰。南山起云。北山下雨。

一重煙水一重云。水沒橫塘路不分。堪笑途中流浪客。茫茫忘卻故園春。(聖儀)

梧桐一葉著霜燒。化得琴來尾半焦。

【現代漢語翻譯】 現代漢語譯本： 旁觀者可悲啊。美麗的女子已經迴歸天界。癡情的男子仍然在火邊棲息。（遁庵演）

霧中的塔如同夢幻。樹木在山中彷彿要移動。在草溪停泊的地方，隱約可見孤獨的城池。（童求昱）

黃龍慧南禪師向大眾開示：一個人早上閱讀《華嚴經》（Avatamsaka Sutra），晚上研習《般若經》（Prajna Sutra），日夜精勤，沒有片刻的空閑。另一個人不參禪，不討論佛法義理，只是整天躺在破席上睡覺。這兩個人一同來到黃龍慧南禪師處。一個有為，一個無為，那麼應該認可哪一個呢？良久，黃龍慧南禪師說：『功德天（Lakshmi），黑暗女（Kali），有智慧的主人兩者都不接受。』

平陽忞禪師說：『山僧我不像黃龍慧南禪師那樣是小家子禪。』如果這兩個人一同來到能仁（Sakyamuni Buddha）處，就應該一齊認可。為什麼呢？因為海闊憑魚躍，天空任鳥飛。

洪州翠巖可真禪師（洪州翠巖可真禪師，慈明圓嗣的弟子）

在金鑾寺與同善侍者一起度過夏天。翠巖可真禪師自認為已經親身領悟了慈明禪師的教誨，天下再也沒有什麼能讓他感到滿意的了。同善侍者知道他還沒有徹底領悟。一天，他們一同在山中行走，同善侍者拿起一片瓦礫放在磐石上，對翠巖可真禪師說：『如果能在這裡說出一句轉語，我就認可你親身領悟了慈明禪師的教誨。』翠巖可真禪師左右觀看，想要回答。同善侍者呵斥道：『還在思考，還在停留在機巧上，情識沒有透徹，哪裡是夢見過慈明禪師！』

洶涌的波濤在渡口邊產生，船槳太短，船隻無法橫渡。如果懂得運用離鉤和返回的技巧，就能使四海風平浪靜。（獨超方）

翠巖可真禪師因為首座身體不適，問道：『是色身（Rupa-kaya）生病了，還是法身（Dharma-kaya）生病了？』首座回答說：『早些時候承蒙侍者前來問候。』翠巖可真禪師說：『在泥里洗土塊。』首座說：『和尚您慣用這種機鋒。』翠巖可真禪師說：『昨晚帝釋天（Indra）的帽子，為什麼掉在地上？』首座無言以對。翠巖可真禪師說：『南山升起云，北山下起雨。』

重重煙霧重重云，水淹沒了橫塘，道路無法分辨。可笑那些在途中流浪的客人，茫茫然忘記了故鄉的春天。（聖儀）

梧桐樹的一片葉子被霜打得像火燒一樣，化作琴來，琴尾也燒焦了一半。

【English Translation】 English version: A pitiful sight to behold from the sidelines. The beautiful maiden has returned to the heavens. The foolish man still dwells by the fire. (Dunan Yan)

The pagoda in the mist is like a dream. The trees in the mountain seem to be moving. At the mooring place by the grassy stream, one can vaguely see a solitary city. (Tong Qiuyu)

Huanglong Huinan (Huanglong Huinan, a Chan master) addressed the assembly: 'One person reads the Avatamsaka Sutra (Huayan Jing) in the morning and studies the Prajna Sutra (Bore Jing) in the evening, diligent day and night without a moment's rest. Another person does not practice Chan or discuss the meaning of the Dharma, but sleeps on a torn mat all day long. These two people come to Huanglong Huinan together. One is active, one is inactive. Which one should be affirmed?' After a long pause, Huanglong Huinan said: 'Lakshmi (Gongdetian), Kali (Heiannu), the wise master accepts neither.'

Pingyang Min (Pingyang Min, a Chan master) said: 'This mountain monk is not like Huanglong Huinan's petty Chan. If these two people come to Sakyamuni Buddha (Nengren) together, they should be affirmed together. Why? Because the sea is wide for fish to leap, and the sky is vast for birds to fly.'

Cuoyan Kezhen (Cuoyan Kezhen, a Chan master, a disciple of Ciming Yuansi)

Spent the summer with attendant Tongshan at Jinluan Temple. Cuoyan Kezhen considered himself to have personally understood the teachings of Ciming, and there was nothing in the world that could satisfy him. Tongshan knew that he had not fully understood. One day, they were walking in the mountains together, and Tongshan picked up a piece of tile and placed it on a rock, saying to Cuoyan Kezhen: 'If you can say a turning phrase here, I will acknowledge that you have personally understood the teachings of Ciming.' Cuoyan Kezhen looked around, trying to answer. Tongshan scolded: 'Still thinking, still dwelling on cleverness, your emotions and knowledge have not penetrated, how could you have dreamed of Ciming!'

The raging waves arise at the ferry crossing, the oar is too short, and the boat cannot cross. If you understand how to use the hook and return technique, you can ensure that the four seas are calm and peaceful. (Duchao Fang)

Cuoyan Kezhen, because the head seat was unwell, asked: 'Is it the Rupa-kaya (physical body) that is sick, or the Dharma-kaya (Dharma body) that is sick?' The head seat replied: 'Earlier, I received the attendant's inquiry.' Cuoyan Kezhen said: 'Washing a lump of earth in mud.' The head seat said: 'Venerable monk, you are accustomed to using this kind of Zen exchange.' Cuoyan Kezhen said: 'Last night, Indra's (Dishitian) crown, why did it fall to the ground?' The head seat was speechless. Cuoyan Kezhen said: 'Clouds rise in the southern mountains, and rain falls in the northern mountains.'

Layer upon layer of mist and water, layer upon layer of clouds, the water has submerged Hengtang, and the road cannot be distinguished. It is laughable that the wandering travelers on the road have forgotten the spring of their homeland. (Shengyi)

A leaf of the paulownia tree is burned by the frost, turning into a zither with half of its tail scorched.

爭怪沒絃聲斷曲。惹添風雨奏江濤。(漢關樞)

潭州道吾悟真禪師(慈明圓嗣)

僧問凝然便會時如何。師曰老鼠尾上帶研槌。

神鼎揆云。凝然便會去。澄潭不許蒼龍蟠。言下覓端由。早成不快漆桶。直饒萬里無雲。青天也須吃棒。畢竟如何。自是不歸歸便得。五湖煙景有誰爭。復頌　道人去住總無家。何累渠儂畫足蛇。幸自一身輕似箭。那堪杻上又添枷。

作客曾經北地苦。行人謾唱鷓鴣詞。分明月在梅花上。看到梅花早已遲。(元庵徴)

俊鷂高翔極盡空。白雲深入緲無窮。萬牛挽得清風轉。猶涉鄉關路幾重。(緣止緣)

越州姜山方禪師(瑯玡覺嗣)

因僧問如何是不動尊。師曰單著布衫穿市過。曰學人未曉。師曰騎驢蹋破洞庭波。曰。透過三級浪。專聽一聲雷。師曰伸手不見掌。曰還許學人進向也無。師曰特地告虛空。曰雷鳴之下布鼓難鳴。師曰八花毬子上不用繡紅旗。曰三十年後此話大行。師便打。

賓則始終賓。主則始終主。如何不動尊。觸著無停處。明明鬧市頭。深深海底渡。鐵鷂無毛掠月昏。俊鶻穿雲天正曙。機蹋機。箭鋒拄。何如天外展雙眸。莫把是非來入耳。(天岸升)

不動尊。活鱍鱍。珠盤宛轉春回壑。去留皓月印寒潭。舒捲

【現代漢語翻譯】 現代漢語譯本 爭辯怪罪沒有琴絃卻發出斷裂的樂曲，反而增添了風雨，演奏出江河的波濤。（漢關樞）

潭州道吾悟真禪師（慈明圓嗣）

有僧人問：『凝然不動，當下便會悟時，是怎樣的？』禪師說：『老鼠尾巴上繫著研槌。』

神鼎揆說：『凝然不動，當下便會悟去，如同清澈的深潭不允許蒼龍盤踞。在言語下尋找端倪，早就成了令人不快的漆桶。即使萬里無雲，晴朗的天空也必須捱打。』『到底如何？』『只要自己不歸去，歸去便可以了，五湖的煙波美景有誰來爭奪呢？』又作頌說：『修行之人來來去去總沒有家，何必多此一舉，給他們畫蛇添足呢？』『慶幸自己一身輕盈如箭，哪裡還堪忍受枷鎖加身呢？』

做客曾經在北方受盡苦楚，行人隨意吟唱《鷓鴣詞》。分明月亮就在梅花之上，等到看見梅花時已經太遲了。（元庵徴）

俊俏的鷂鷹高高飛翔，窮盡天空，深入白雲之中，渺茫無盡。即使用萬頭牛拉動清風旋轉，仍然要經過多少重故鄉的關隘。（緣止緣）

越州姜山方禪師（瑯玡覺嗣）

因為有僧人問：『如何是不動尊（Acalanatha，佛教中的明王，象徵著堅定不移的意志）？』禪師說：『只穿著布衫在鬧市中穿行。』僧人說：『學人還不明白。』禪師說：『騎著驢子踏破洞庭湖的波浪。』僧人說：『穿過三重浪，專心聽一聲雷。』禪師說：『伸手不見手掌。』僧人說：『還允許學人向前進取嗎？』禪師說：『特地告訴虛空。』僧人說：『雷鳴之下，布鼓難以鳴響。』禪師說：『八花球上不用繡紅旗。』僧人說：『三十年後，這話會大行其道。』禪師便打了他。

賓客始終是賓客，主人始終是主人。如何是不動尊（Acalanatha）？觸碰到就無處停留。明明在熱鬧的街市，深深地在海底渡過。鐵鷂沒有羽毛，掠奪月亮，昏暗不明。俊俏的鶻鷹穿過雲層，天空正明亮。機鋒相對，箭鋒相抵。不如在天外展開雙眼，不要把是非聽進耳朵里。（天岸升）

不動尊（Acalanatha），活潑潑地，如同珠盤旋轉，春天回到山谷。離去留下皓月倒映在寒潭，舒捲自如。

【English Translation】 English version Arguing and blaming that there is no string but the broken music is emitted, instead adding wind and rain, playing the waves of the river. (Han Guan Shu)

Chan Master Daowu Wuzhen of Tanzhou (Ci Ming Yuansi)

A monk asked: 'What is it like when one is still and immediately understands?' The master said: 'Tying an inkstone hammer to a rat's tail.'

Shen Ding Kui said: 'Being still and immediately understanding is like a clear deep pool that does not allow a dragon to coil. Seeking clues in words is like becoming an unpleasant lacquer bucket early on. Even if there are no clouds for ten thousand miles, the clear sky must be beaten.' 'What is it after all?' 'As long as you don't return yourself, you can return, who will compete for the smoky scenery of the Five Lakes?' He also wrote a verse saying: 'Practitioners come and go without a home, why bother adding feet to the snake for them?' 'Fortunately, one's body is as light as an arrow, how can one bear to add shackles?'

Being a guest has suffered in the north, and pedestrians casually sing 'Partridge Sky'. Clearly the moon is above the plum blossoms, but it is too late when you see the plum blossoms. (Yuan An Zheng)

The handsome hawk soars high, exhausting the sky, and penetrates deep into the white clouds, boundless and endless. Even if ten thousand cows pull the clear wind to rotate, how many passes of the hometown still need to be crossed? (Yuan Zhi Yuan)

Chan Master Jiangshan Fang of Yuezhou (Langya Jue Si)

Because a monk asked: 'What is Acalanatha (Immovable One, a wrathful deity in Buddhism symbolizing unwavering resolve)?' The master said: 'Just wearing a cloth shirt and walking through the market.' The monk said: 'This student does not understand.' The master said: 'Riding a donkey and breaking the waves of Dongting Lake.' The monk said: 'Passing through three waves, listening attentively to a thunder.' The master said: 'Reaching out and not seeing the palm.' The monk said: 'Is this student allowed to advance?' The master said: 'Specially tell the void.' The monk said: 'Under the thunder, the cloth drum is difficult to sound.' The master said: 'No need to embroider red flags on the eight-flower ball.' The monk said: 'Thirty years later, this saying will be very popular.' The master then hit him.

A guest is always a guest, and a host is always a host. What is Acalanatha (Immovable One)? Touching it has nowhere to stay. Clearly in the bustling market, deeply crossing the bottom of the sea. The iron hawk has no feathers, plundering the moon, dim and unclear. The handsome falcon pierces through the clouds, the sky is bright. Sharp exchanges, arrowheads against each other. It is better to open your eyes outside the sky, do not listen to right and wrong. (Tian An Sheng)

Acalanatha (Immovable One), lively, like a pearl plate rotating, spring returns to the valley. Leaving the bright moon reflected in the cold pool, stretching freely.

彩霞飄碧落。云垂萬里鵬。翅展千年鶴。錯錯。清風八面何寥廓。(遠庵僼)

宣州興教院坦禪師(瑯玡覺嗣)

上堂。有雪竇化主省宗出問。諸佛未出世人人鼻孔撩天。出世后為甚麼杳無訊息。師曰雞足峰前風悄然。宗曰未在更道。師曰大雪滿長安。宗曰。誰人知此意。令我憶南泉。拂袖歸眾更不禮拜。師曰新興教今日失利。便歸方丈。令人請至。師曰。適來錯抵對一轉語。人天眾前何不禮拜。蓋覆卻。宗曰。大丈夫膝下有黃金。爭肯禮拜無眼長老。師曰我別有語在。宗乃理前語。至未在更道處。師曰我有三十棒寄你打雪竇。宗乃禮拜。

理安問云。賓則始終賓。主則始終主。忽然賓主互換。未免有得有失。若道興教是主。怎奈被省宗不肯。若道省宗是賓。因甚卻寄棒打雪竇。還委悉么。不因夜來雁。爭見海門秋。　頤石圓云。興教放去較危。者僧收來太速。祇如三十棒寄打雪竇。意旨如何。羚羊才掛角。獵犬覓無蹤。

當陽不斷奈伊何。好語翻令落第多。理得絲綸重下釣。禹門三級起風波。(三峰藏)

悄悄寒風深雪夜。虎嘯猿哀聲不借。東土西天齊乞命。誰更人前夸重價。使乎使乎知未知。年年花落乳峰下。(夫山儲)

龍門大啟納英流。且喜他人踞虎頭。放去太賒收太

【現代漢語翻譯】 現代漢語譯本： 彩霞飄向碧藍的天空，雲彩低垂，如同萬里之遙的大鵬。展開翅膀，像是活了千年的仙鶴。真是奇妙啊！清風吹拂四面八方，多麼空曠寂寥。（遠庵僼）

宣州興教院坦禪師（瑯玡覺嗣）

禪師升座說法。有雪竇寺的住持省宗出來提問：『諸佛還未出世時，人人的鼻孔都朝天，為何出世后反而杳無音訊了呢？』禪師回答：『雞足峰前，風悄然無聲。』省宗說：『還未到位，請再說。』禪師說：『大雪覆蓋了整個長安。』省宗說：『誰人能理解此意？讓我想起了南泉。』說完拂袖而去，沒有向禪師禮拜。禪師說：『新興教寺今天失利了。』說完便回到方丈。讓人請省宗回來，禪師說：『剛才我錯應對了一句轉語，在人天大眾面前，為何不禮拜就走了，掩蓋了過去。』省宗說：『大丈夫膝下有黃金，怎肯禮拜沒有眼力的老和尚。』禪師說：『我另有話說。』省宗於是重新審理之前的對話，到『還未到位，請再說』之處。禪師說：『我有三十棒寄給你，用來打雪竇。』省宗於是禮拜。

理安問道：『賓客始終是賓客，主人始終是主人。如果賓主互換，難免會有得有失。如果說興教是主人，為何被省宗不認可？如果說省宗是賓客，為何又要寄棒打雪竇？你明白了嗎？若非昨夜有雁叫，怎能見到海門秋色。』頤石圓說：『興教放手太危險，這位僧人收回得太快。就像那三十棒寄打雪竇，意旨如何？羚羊剛掛角，獵犬就無處可尋。』

當陽截斷，又能奈它如何？好話反而讓人名落孫山。理順了絲線，重新下釣，禹門三級，掀起風波。（三峰藏）

悄悄的寒風，深深的雪夜，虎嘯猿啼，聲音淒厲。東土西天，都在乞求活命，誰還敢在人前誇耀身價？使用啊使用啊，知道了嗎？年年花落乳峰下。（夫山儲）

龍門大開，接納英雄豪傑。可喜的是他人佔據了虎頭。放得太寬，收得太...

【English Translation】 English version: Colorful clouds drift across the azure sky. Clouds hang low, like a Peng bird spanning ten thousand miles. Wings unfold, like a crane that has lived for a thousand years. How wondrous! A clear breeze blows in all directions, how vast and desolate. (Yuan'an Fan)

Chan Master Tan of Xingjiao Monastery in Xuanzhou (Successor of Langye Jue)

The Master ascended the Dharma seat. The abbot Shengzong of Xuedou Monastery came forth and asked: 'Before the Buddhas appeared in the world, everyone's nostrils pointed to the sky. Why is it that after they appeared, there is no news of them?' The Master replied: 'Before Chicken Foot Peak, the wind is still.' Shengzong said: 'Not yet there, please say more.' The Master said: 'Great snow covers the entire Chang'an.' Shengzong said: 'Who can understand this meaning? It reminds me of Nanquan.' Having said that, he flicked his sleeves and left, without bowing to the Master. The Master said: 'Xingjiao Monastery has suffered a loss today.' Then he returned to his abbot's room. He had someone invite Shengzong back, and the Master said: 'Just now I wrongly responded with a turning phrase. In front of the assembly of humans and gods, why did you leave without bowing, covering it up?' Shengzong said: 'A great man has gold under his knees, how could he bow to a blind old monk?' The Master said: 'I have other words to say.' Shengzong then re-examined the previous dialogue, up to the point of 'Not yet there, please say more.' The Master said: 'I have thirty blows to send you, to beat Xuedou with.' Shengzong then bowed.

Li'an asked: 'A guest is always a guest, and a host is always a host. If the guest and host were to switch, there would inevitably be gains and losses. If you say that Xingjiao is the host, why was it not recognized by Shengzong? If you say that Shengzong is the guest, why send blows to beat Xuedou? Do you understand? If not for the geese calling last night, how could one see the autumn scenery at the sea gate?' Yishi Yuan said: 'Xingjiao letting go is too dangerous, this monk taking it back is too quick. Just like those thirty blows sent to beat Xuedou, what is the meaning? As soon as the antelope hangs its horns, the hunting dog cannot find its tracks.'

Cutting off at Dangyang, what can be done about it? Good words instead cause many to fail. Having straightened the silk thread, cast the fishing line again, at the three levels of Yumen, waves arise. (Sanfeng Zang)

Quietly, the cold wind, the deep snowy night, the tiger roars and the ape cries, the sounds are mournful. The Eastern Land and the Western Heaven are all begging for life, who dares to boast of their worth in front of others? Use it, use it, do you know? Year after year, flowers fall beneath the Milk Peak. (Fushan Chu)

The Dragon Gate opens wide, welcoming heroes and talents. It is gratifying that others occupy the tiger's head. Letting go too loosely, taking back too...

速。還看片月海門秋。(天章玉)

雁來空布雲中字。魚去徒翻水上花。此夜月明人盡望。不知明月落誰家。(鐵帆舟)

南嶽云峰文悅禪師(大愚芝嗣)

上堂。汝等諸人與么上來。大似刺腦入膠盆。與么下去。也是平地吃交。直饒不來不去。朝打三千暮打八百。

寶壽方云。云峰老漢大似當臺鏡子。祇會照人。殊不知自己未出方丈時。早已吃交了也。

云峰因僧問。巔山巖崖還有佛法也無。師曰有。曰如何是巔山巖崖佛法。師曰猢猻倒上樹。

徑山杲云。若人信受奉行。一生參學事畢。

云峰因僧問。如何是心地法門。師曰不從人得。曰不從人得時如何。師曰此去衡陽不遠。

徑山杲云。雲門即不然。如何是心地法門。不從人得。不得人得時如何。看腳下。法林音云。借人箸吃飯。　金明進云。金明即不然。如何是心地法門。不從人得。不從人得時如何。劈脊便棒。

安吉州西余師子凈端禪師(谷隱聰下龍華岳嗣)

因尼參。師曰待來日五更三點入來。師侵早紅粉搽面而坐。尼入見驚而遂悟。

僧中女子滿面慚惶。女中丈夫一笑承當。從今醜態難迴護。不必胭脂紅粉妝。(朝宗忍)

老覺情閑似太孤。五更妝點接師姑。雖然已中烽煙

【現代漢語翻譯】 現代漢語譯本： 速。還看片月海門秋。(天章玉)

雁來空布雲中字。魚去徒翻水上花。此夜月明人盡望。不知明月落誰家。(鐵帆舟)

南嶽云峰文悅禪師(Nanyue Yunfeng Wenyue Chanshi，南嶽云峰文悅禪師，大愚芝嗣)

上堂。汝等諸人與么上來。大似刺腦入膠盆。與么下去。也是平地吃交。直饒不來不去。朝打三千暮打八百。

寶壽方云。云峰老漢大似當臺鏡子。祇會照人。殊不知自己未出方丈時。早已吃交了也。

云峰因僧問。巔山巖崖還有佛法也無。師曰有。曰如何是巔山巖崖佛法。師曰猢猻倒上樹。

徑山杲云。若人信受奉行。一生參學事畢。

云峰因僧問。如何是心地法門。師曰不從人得。曰不從人得時如何。師曰此去衡陽不遠。

徑山杲云。雲門即不然。如何是心地法門。不從人得。不得人得時如何。看腳下。法林音云。借人箸吃飯。　金明進云。金明即不然。如何是心地法門。不從人得。不從人得時如何。劈脊便棒。

安吉州西余師子凈端禪師(Anjizhou Xiyu Shizi Jingduan Chanshi，安吉州西余師子凈端禪師，谷隱聰下龍華岳嗣)

因尼參。師曰待來日五更三點入來。師侵早紅粉搽面而坐。尼入見驚而遂悟。

僧中女子滿面慚惶。女中丈夫一笑承當。從今醜態難迴護。不必胭脂紅粉妝。(朝宗忍)

老覺情閑似太孤。五更妝點接師姑。雖然已中烽煙

【English Translation】 English version: Quickly. Still watching the moon over the sea gate in autumn. (Tian Zhangyu)

Geese come, vainly spreading characters in the clouds. Fish leave, fruitlessly churning flowers on the water. On this night, the moon is bright, and everyone gazes up. I wonder in whose home the bright moon will set. (Tie Fan Zhou)

Nanyue Yunfeng Wenyue Chanshi (Nanyue Yunfeng Wenyue Zen Master, successor of Dayu Zhi)

Entering the hall. You all come up here like sticking a needle into a glue pot. Going down like that is also stumbling on flat ground. Even if you neither come nor go, you'll be beaten three thousand times in the morning and eight hundred times in the evening.

Baoshou Fang said, 'Old man Yunfeng is like a mirror on a stand. He only knows how to reflect others. He doesn't realize that before he even leaves his abbot's room, he's already stumbled.'

Yunfeng asked a monk, 'Is there Buddha-dharma on the cliffs of Dian Mountain?' The master said, 'Yes.' The monk asked, 'What is the Buddha-dharma on the cliffs of Dian Mountain?' The master said, 'Monkeys climb upside down on trees.'

Jingshan Gao said, 'If a person believes, accepts, and practices this, their entire life of study will be complete.'

Yunfeng asked a monk, 'What is the Dharma gate of the mind-ground?' The master said, 'It is not obtained from others.' The monk asked, 'What is it like when it is not obtained from others?' The master said, 'Hengyang is not far from here.'

Jingshan Gao said, 'Yunmen is not like that. What is the Dharma gate of the mind-ground? It is not obtained from others. What is it like when it cannot be obtained from others? Look under your feet.' Fa Lin Yin said, 'Borrowing someone else's chopsticks to eat.' Jin Mingjin said, 'Jin Ming is not like that. What is the Dharma gate of the mind-ground? It is not obtained from others. What is it like when it is not obtained from others? A staff strike across the back.'

Anjizhou Xiyu Shizi Jingduan Chanshi (Anjizhou Xiyu Shizi Jingduan Zen Master, successor of Longhua Yue under Guyin Cong)

Because of a nun's visit, the master said, 'Wait until the third watch of the fifth watch tomorrow to come in.' The master put on rouge and powder early in the morning and sat down. The nun entered, was startled, and then awakened.

The woman among the monks is full of shame. The man among the women accepts it with a smile. From now on, it will be difficult to protect the ugly state. There is no need for rouge and powder. (Chaozong Ren)

The old man feels lonely and idle. He puts on makeup at the fifth watch to meet the nun. Although already in the midst of the flames of war

計。粉面脂唇洗得無。(山茨際)

大鑒下十三世

舒州白雲守端禪師(楊岐會嗣)

示眾。此事如萬仞崖頭相似。總知道放著手便撲到底。祇是捨命不得。法華今日不動一毫頭。教諸人到底去也。擲下拄杖。

擬從險處放身時。那個商量不皺眉。不動毫芒親到底。眼睛皮綻蓋須彌。(虛堂愚)

說盡荔枝滋味好。憐兒不覺傷華藻。更將剝凈置人唇。到口便宜誰解討。(六也雪)

白雲上堂。若端的得一回汗出。便向一莖草上現瓊樓玉殿。若末端的得一回汗出。雖有瓊樓玉殿卻被一莖草蓋卻。作么生得汗出去。自有一雙窮相手。未曾容易舞三臺。

徑山杲云。一莖草上現瓊樓玉殿。決定可信。瓊樓玉殿被一莖草蓋卻。莫被他熱瞞。徑山恁么道。為已得一回汗出者說。未得一回汗出者切不得動著。　天寧琦云。拈卻一莖草。瓊樓玉殿在什麼處。到江吳地盡。隔岸越山多。　笑巖寶云。白雲大慧俱善抑揚。當時則不無。怎奈撲鼻汗臭氣在。　佛日晰云。隆安即不然。不須汝諸人汗出。但祇饑來吃飯困來打眠。

金谷年年煙雨中。一莖誰解舞春風。庭花引起愁無限。泣殺江蘺兩岸紅。(天水廣)

九變將成曲。三終必盡儀。國風由是正。王化自雍熙。(覺圓胤)

【現代漢語翻譯】 現代漢語譯本：

計較什麼粉面脂唇，洗凈了就什麼都沒有了。（山茨際） 大鑒下十三世 舒州白雲守端禪師（楊岐會嗣） 示眾說：這件事就像在萬仞高的懸崖邊一樣。總知道放手就會跌到底。只是捨不得性命。法華今日不動一毫頭，教你們徹底去體驗。擲下拄杖。 想要從危險的地方縱身跳下時，哪個不是皺著眉頭商量？不移動絲毫就能親身到達底處，眼睛皮綻開能覆蓋須彌山。（虛堂愚） 說盡了荔枝的美味，憐愛孩子卻不覺傷害了華麗的辭藻。更將剝乾淨的荔枝放在人嘴邊，到了嘴邊，誰又能真正領會其中的滋味？（六也雪） 白雲禪師上堂說：如果真正得到一次汗流浹背的體驗，就能在一根草上顯現瓊樓玉殿。如果還沒有真正得到一次汗流浹背的體驗，即使有瓊樓玉殿也會被一根草蓋住。怎樣才能得到汗流浹背的體驗呢？自有一雙貧窮的手，不輕易跳舞。（舞三臺指古代祭祀儀式） 徑山杲說：一根草上顯現瓊樓玉殿，這絕對可信。瓊樓玉殿被一根草蓋住，不要被它欺騙了。徑山這樣說，是為已經得到一次汗流浹背體驗的人說的。沒有得到一次汗流浹背體驗的人千萬不要妄動。天寧琦說：拿掉一根草，瓊樓玉殿在哪裡？到江吳地盡，隔岸越山多。笑巖寶說：白雲守端和大慧宗杲都善於抑揚，當時並非沒有，怎奈撲鼻的汗臭氣還在。佛日晰說：隆安則不然，不需要你們汗流浹背，只要餓了吃飯，困了睡覺。 金谷年年煙雨中，一根草誰能理解它舞動春風？庭院裡的花引起無限的愁緒，哭死了江邊的蘼蕪，兩岸都是紅色。（天水廣） 九變即將完成樂曲，三次演奏必定窮盡禮儀。國家的風氣因此端正，王的教化自然和諧。（覺圓胤）

【English Translation】 English version:

What's the point of calculating powdered faces and rouged lips? Once washed, nothing remains. (Shan Ci Ji) Thirteenth Generation from Dajian Zen Master Baíyún Shǒuduān (White Cloud Shǒuduān) of Shū Prefecture (Successor of Yángqí Huì) Addressing the assembly: This matter is like being at the edge of a ten-thousand-fathom cliff. Everyone knows that letting go means falling to the bottom. It's just that they can't bear to give up their lives. Today, Fahua (referring to himself) doesn't move a single hair, teaching you all to go to the very end. (Throws down his staff) When planning to leap from a dangerous place, who doesn't furrow their brow in deliberation? Without moving a hair, one can personally reach the bottom; the skin of the eyes splits open, covering Mount Sumeru. (Xūtáng Yú) Having fully described the delicious taste of lychees, one cherishes the child but unknowingly harms the ornate language. Furthermore, placing a peeled lychee at someone's lips, who can truly understand the flavor once it's in their mouth? (Liù Yě Xuě) Baíyún (White Cloud) ascended the hall and said: If you truly gain an experience of sweating once, then a jade palace will appear on a single blade of grass. If you haven't truly gained an experience of sweating once, even if there is a jade palace, it will be covered by a single blade of grass. How can you gain the experience of sweating? There is a pair of poor hands that do not easily dance. (Dancing the Three Stages refers to an ancient sacrificial ritual) Jìngshān Gǎo said: A jade palace appearing on a single blade of grass is definitely believable. The jade palace being covered by a single blade of grass—don't be deceived by it. Jìngshān (Mount Jìng) says this for those who have already gained an experience of sweating once. Those who haven't gained an experience of sweating once must not act rashly. Tiānníng Qí said: If you remove the single blade of grass, where is the jade palace? Reaching the end of the land of Jiang Wu, across the shore are many mountains of Yue. Xiàoyán Bǎo said: Baíyún Shǒuduān (White Cloud Shǒuduān) and Dàhuì Zōnggǎo (Great Wisdom Zōnggǎo) are both skilled in praise and criticism; it wasn't absent at the time, but alas, the pungent smell of sweat remains. Fórì Xī said: Lóngān is not like that. You don't need to sweat; just eat when you're hungry and sleep when you're tired. In the misty rain of Jīngǔ (Golden Valley) year after year, who can understand the single blade of grass dancing in the spring breeze? The flowers in the courtyard evoke endless sorrow, weeping to death the Jiang Li (a type of plant) on both banks, all red. (Tiānshuǐ Guǎng) Nine transformations will complete the melody, and three performances will exhaust the ritual. The customs of the country are thereby rectified, and the king's teachings are naturally harmonious. (Juéyuán Yìn)

白雲上堂。古人留下一言半語。未透時撞著鐵壁相似。忽然一日覷破。方知自己原是鐵壁。如今作么生透。復曰。鐵壁鐵壁。

獅林則云。白雲被鐵壁覷透。打失一雙眼睛。　伏龍長喝一喝云。用鐵壁作么。　寶掌白彈指一聲云。百雜碎。

白雲謂東山演曰。有數禪客從廬山來。教伊說亦說得。明亦明得。頌古亦作得。祇是未在。演疑久之。乃悟曰。從此出一身白汗。明得下載清風。

佛眼遠云。某甲侍。先師舉此因緣謂某甲云。參學須是一時放下方得安樂。大眾。還見得否。乃頌。

放得下。好脫灑。放不下。牛拽耙。堪笑諸方老古錐。打鼓說禪無尾𣠽。無尾𣠽。不驚怕。可嗟訝。解蹋毗盧頂上行。不言亦自傳天下。好大哥。

尋得桃源欲避秦。無端又被賊來侵。而今匹馬風前過。敗國亡家恨轉深。(素弘理)

白雲因提刑郭公甫謁。示眾。夜來枕上作得個山偈。謝功甫大儒。說與大眾。請已後分明舉似諸方。此偈非惟謝功甫大儒。直要與天下有鼻孔衲僧脫卻著肉汗衫。乃曰。上大人。丘乙己。化三千。七十士。爾小生。八九子。佳作仁可知禮也。

晦曇承云。白雲老人要與天下衲僧脫卻著肉汗衫。殊不知更為天下衲僧加上鶻臭布衫。

白雲上堂。舉一則

【現代漢語翻譯】 現代漢語譯本

白雲禪師升座說法。古人留下隻言片語，未領悟時就像撞到鐵壁一樣。忽然有一天領悟了，才知道自己原本就是鐵壁。現在要如何穿透呢？又說：『鐵壁，鐵壁！』 獅林禪師則說：『白雲禪師被鐵壁看穿，打失了一雙眼睛。』伏龍禪師大喝一聲說：『要鐵壁做什麼？』寶掌禪師彈指一聲說：『百雜碎！』 白雲禪師對東山演禪師說：『有幾位禪客從廬山來，教他們說也能說得，教他們明白也能明白，作頌古也能作，只是未在（未契合）。』演禪師疑惑很久，才領悟說：『從此出一身白汗，明白得下載清風。』 佛眼遠禪師說：『我侍奉先師時，先師舉這個因緣對我說：參學必須一時放下才能安樂。』大眾，還領會得到嗎？於是作頌： 『放得下，好脫灑，放不下，牛拽耙。堪笑諸方老古錐，打鼓說禪無尾𣠽（比喻說話沒有結尾）。無尾𣠽，不驚怕，可嗟訝。解蹋毗盧（Vairocana，光明遍照）頂上行，不言亦自傳天下。好大哥！』 『尋得桃源欲避秦，無端又被賊來侵。而今匹馬風前過，敗國亡家恨轉深。』（素弘理） 白雲禪師因為提刑郭公甫來拜訪，開示大眾說：『昨夜在枕上作了一個山偈，感謝功甫大儒，說給大家聽。請以後分明地舉示給各方。』這個偈子不只是感謝功甫大儒，簡直是要與天下有鼻孔的衲僧脫掉貼身汗衫。於是說：『上大人，丘乙己，化三千，七十士。爾小生，八九子，佳作仁可知禮也。』 晦曇禪師承接說：『白雲老人要與天下衲僧脫掉貼身汗衫，殊不知更為天下衲僧加上鶻臭布衫。』 白雲禪師升座說法，舉了一則公案。

【English Translation】 English version

Baiyun (White Cloud) Zen master ascended the Dharma seat. The ancients left behind a few words, like hitting an iron wall when not understood. Suddenly one day, realizing it, one knows that one was originally the iron wall. How to penetrate it now? Again, he said: 'Iron wall, iron wall!' Shilin (Lion Forest) Zen master then said: 'Baiyun (White Cloud) Zen master was seen through by the iron wall, losing a pair of eyes.' Fulong (Subduing Dragon) Zen master shouted loudly, saying: 'What is the iron wall for?' Baozhang (Treasure Palm) Zen master snapped his fingers, saying: 'A hundred shattered pieces!' Baiyun (White Cloud) Zen master said to Dongshan Yan (Eastern Mountain Yan) Zen master: 'There are several Zen monks who came from Mount Lu (Lushan), teaching them to speak, they can speak; teaching them to understand, they can understand; they can also compose gongan verses, but they are just not there (not in accord).' Zen master Yan doubted for a long time, then realized, saying: 'From this, a body of white sweat emerges, understanding brings down a clear breeze.' Foyan Yuan (Buddha Eye Yuan) Zen master said: 'When I was serving my late teacher, my late teacher cited this cause and condition, saying to me: To study Zen, one must let go at once to find peace and joy.' Everyone, do you understand? Then he composed a verse: 'Letting go, how free and easy; not letting go, the ox pulls the harrow. Laughable are the old fogeys of various places, beating drums and speaking Zen without a tail (meaning without an ending). Without a tail, not surprised or afraid, lamentable. Able to tread on the crown of Vairocana's (光明遍照, the Illuminating Buddha) head, without speaking, it is transmitted throughout the world. Good brother!' 'Seeking Peach Blossom Spring to avoid the Qin, unexpectedly invaded by thieves again. Now, a lone horse passes before the wind, the hatred of a ruined country and a destroyed home deepens.' (Su Hongli) Baiyun (White Cloud) Zen master, because the investigating censor Guo Gongfu came to visit, instructed the assembly, saying: 'Last night on my pillow, I composed a mountain verse, thanking the great Confucian Gongfu, speaking it to everyone.' Please clearly show this to all places in the future. This verse is not only to thank the great Confucian Gongfu, but also to have all the monks with nostrils in the world take off their sweat-soaked underwear. Then he said: 'Shang da ren, qiu yi ji, hua san qian, qi shi shi. Er xiao sheng, ba jiu zi, jia zuo ren ke zhi li ye.' (These are characters from a traditional Chinese primer.) Huitan (Dark Pool) Zen master continued, saying: 'Old man Baiyun (White Cloud) wants to have all the monks in the world take off their sweat-soaked underwear, but he doesn't know that he is adding a smelly cloth shirt to all the monks in the world.' Baiyun (White Cloud) Zen master ascended the Dharma seat and cited a gongan (koan).

公案佈施大眾。良久曰。口祇堪吃飯。

白雲舉古。直是希奇。口堪吃飯。少有人知。諸禪老。莫遲疑。一飽自然忘百饑。(遁庵演)

白雲因僧問。一喝分賓主。照用一時行。去此二途請師別道。師便喝。僧曰從來疑著和尚。師便打。僧曰作家宗師。師曰也不消得。僧禮拜。

伏龍長云。者僧道從來疑著和尚。是肯語是不肯語。白雲便打是賞伊是罰伊。選佛若無如是眼。直饒千載亦奚為。

白雲上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。大眾。眼在鼻上。腳在肚下。且道□□□么處。良久曰。人面不知何處去。桃花依舊□□□。

清溪流過碧山頭。空水澄鮮一色秋。□□□塵三十里。白雲紅葉兩悠悠。(拳石沃)

神仙初不住西東。祇在空濛紫霧中。靈蹟深知不可覓。擬相尋即隔千峰。(林間遁)

白雲上堂。一句道得盡。與佛祖為師。一句道不盡。與人天為師。今日作么生道。乃曰。有水皆含月。無山不帶云。

南嶽際云。山僧則不然。一句道盡與人天為師。一句道不盡與佛祖為師。且即今作么生道。乃云。家家門前火把子。　晦曇承云。若有一句孤負佛祖。若無一句落賺人天。道盡道不盡自救不了。諸人又作么生。良久云。掬水月在手。弄花香滿衣

【現代漢語翻譯】 現代漢語譯本：

公案：佈施給大眾。停頓了很久說：『口只能用來吃飯。』

白雲禪師引用古例：『真是稀奇。口只能用來吃飯，很少有人知道。各位禪師，不要遲疑，吃飽了自然忘記飢餓。』（遁庵演）

白雲禪師因為有僧人問：『一喝分清賓主，照用一時並行，除去這兩種途徑，請老師另外說。』禪師便喝了一聲。僧人說：『我一直懷疑著和尚。』禪師便打了他。僧人說：『真是個有作為的宗師。』禪師說：『也不需要這樣。』僧人行禮拜謝。

伏龍長云禪師說：『這個僧人說一直懷疑著和尚，是肯定的話還是否定的話？白雲禪師便打他是獎賞他還是懲罰他？選拔佛如果沒有這樣的眼力，即使過了一千年又有什麼用呢？』

白雲禪師上堂說法：『乾坤之內，宇宙之間，中間有一件寶貝，隱藏在形山（指人的身體）之中。』各位，眼睛在鼻子上，腳在肚子下，那麼，（這個寶貝）在什麼地方呢？停頓了很久說：『人面不知去何處，桃花依舊笑春風。』

『清澈的溪流流過碧綠的山頭，空曠的水面澄澈明凈，一片秋色。』（拳石沃）

『神仙最初不住在東西，只在空曠朦朧的紫霧中。靈蹟深知不可尋覓，想要尋找就被千峰阻隔。』（林間遁）

白雲禪師上堂說法：『一句話說得盡，可以與佛祖為師；一句話說不盡，只能與人天為師。』今天該怎麼說呢？於是說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』

南嶽際云禪師說：『山僧則不這樣認為，一句話說盡可以與人天為師，一句話說不盡可以與佛祖為師。』那麼現在該怎麼說呢？於是說：『家家門前都有火把子。』晦曇承云禪師說：『如果有一句話辜負了佛祖，如果沒有一句話落入賺人天的境地，說盡說不盡都自救不了。各位又該怎麼做呢？』停頓了很久說：『掬起水來月亮就在手中，玩弄花朵香氣就充滿衣裳。』

【English Translation】 English version:

A koan: Distributing to the assembly. After a long pause, (the master) said: 'The mouth is only fit for eating.'

Baizhang (Baizhang Huaihai) cited an ancient example: 'It's truly rare. The mouth is only fit for eating, few people know this. All you Chan practitioners, don't hesitate, a full stomach naturally forgets a hundred hungers.' (Dunan Yan)

Because a monk asked Baizhang (Baizhang Huaihai): 'One shout distinguishes guest and host, illumination and function proceed simultaneously. Leaving these two paths, please, teacher, speak differently.' The master then shouted. The monk said: 'I have always been suspicious of the abbot.' The master then struck him. The monk said: 'A true master of the lineage!' The master said: 'It's not necessary.' The monk bowed.

Fulong Changyun said: 'This monk says he has always been suspicious of the abbot, is that an affirmation or a negation? Baizhang (Baizhang Huaihai) then struck him, is that a reward or a punishment? If the selection of Buddhas lacks such eyes, what's the use even after a thousand years?'

Baizhang (Baizhang Huaihai) ascended the hall: 'Within heaven and earth, between the cosmos, there is a treasure in the middle, hidden in Form Mountain (referring to the human body). Everyone, the eyes are on the nose, the feet are below the belly, then, where is (this treasure)?' After a long pause, (the master) said: 'The human face doesn't know where it has gone, the peach blossoms still smile in the spring breeze.'

'A clear stream flows past the green mountain peak, the empty water is clear and bright, a single autumn color.' (Quanshi Wo)

'Immortals initially do not dwell in the east or west, only in the vast and hazy purple mist. Spiritual traces are known to be impossible to find, intending to seek them is separated by a thousand peaks.' (Linjian Dun)

Baizhang (Baizhang Huaihai) ascended the hall: 'One sentence that says it all, can be a teacher to Buddhas and ancestors; one sentence that doesn't say it all, can only be a teacher to humans and devas.' How should it be said today? Then (the master) said: 'Where there is water, all contain the moon; where there is no mountain, none lack clouds.'

Nanyue Jiyun said: 'This mountain monk doesn't think so, one sentence that says it all can be a teacher to humans and devas, one sentence that doesn't say it all can be a teacher to Buddhas and ancestors.' Then how should it be said right now? Then (the master) said: 'Every family has a torch in front of their door.' Huitan Chengyun said: 'If there is one sentence that fails the Buddhas and ancestors, if there is no sentence that falls into deceiving humans and devas, saying it all or not saying it all cannot save oneself. What should everyone do?' After a long pause, (the master) said: 'Scoop up water and the moon is in your hand, play with flowers and the fragrance fills your clothes.'

。

白雲上堂。見眾集乃拈拄杖曰。大眾會么。復卓一下曰。珊瑚枕上兩行淚。半是思君半恨君。

幾回沾水又拖泥。年老心孤不自知。遊子不歸空悵望。一溪流水落花隨。(無庵全)

從欹金蓮出畫堂。懶搽脂粉豈涂香。春風一曲無人會。倦倚闌干欲斷腸。(仁趾麟)

白雲住圓通示眾。難難難是遣情難。情盡圓明一顆寒。方便遣情猶不是。更除方便太無端。大眾。情作么生遣。下座。揹包竟去。

禮敬□云。端祖可謂去國一身輕似葉。高名千古重如山。山僧雖做他腳下兒孫。卻又同途不同轍。移步不移身。何故。他人住處我不住。他人行處我不行。不是與人難共住。大都緇素要分明。大眾。且道端祖底是山僧底是。喝一喝云。放教冷來看。

白雲因僧問。舊歲已去。新歲到來。如何是不遷義。師曰眉毛在眼上。

罷釣歸來不繫船。江村月落正堪眠。縱饒一夜風吹去。祇在蘆花淺水邊。(月庭忠二)

落葉已隨流水去。春風未放百花舒。青山面目依然在。盡日橫陳對落暉。

條風布暖弄晴沙。郊外烏衣點翠霞。漠漠煙凝千嶂寂。畫樓簫鼓有人家。(䂐鋒铦)

白雲示眾。金藥叢叢帶露新。採來熹茗賞佳辰。浮杯何必須宜酒。但有清香自醉人。

【現代漢語翻譯】 現代漢語譯本：

白雲禪師升座說法，看到大眾聚集，於是拿起拄杖說：『大眾明白嗎？』又用拄杖敲擊了一下，說：『珊瑚枕上兩行淚，一半是思念你，一半是怨恨你。』

幾次沾水又拖泥，年老心孤不自知。遊子不歸空悵望，一溪流水落花隨。（無庵全）

從傾斜的金蓮中走出畫堂，懶得塗抹脂粉，難道還要涂香嗎？春風一曲無人能領會，疲倦地靠著欄桿，幾乎要肝腸寸斷。（仁趾麟）

白雲禪師住在圓通寺，向大眾開示：『難啊難，最難的是放下情執。情執斷盡，圓滿光明，如一顆寒星。爲了方便而放下情執，還不是究竟。更進一步去除方便，就太沒有道理了。』大眾，情執要如何放下？禪師走下法座，背起行囊就離開了。

禮敬□云禪師。端祖禪師真可謂離開故國，一身輕盈如落葉，高尚的名聲千古流傳，重如山嶽。山僧雖然是他的後輩弟子，卻又同路不同轍。移步而不移身。為什麼呢？別人居住的地方我不居住，別人行走的地方我不行走。不是與人難以共同相處，而是出家僧人和在家信徒本來就要分清楚。大眾，那麼，哪一個是端祖禪師的，哪一個是山僧的？』喝一聲，說：『放開來，冷靜地看。』

白雲禪師因為有僧人問：『舊的一年已經過去，新的一年已經到來，如何是不變的真義？』禪師回答說：『眉毛長在眼睛上面。』

罷釣歸來不繫船，江村月落正堪眠。縱饒一夜風吹去，祇在蘆花淺水邊。（月庭忠二）

落葉已隨流水去，春風未放百花舒。青山面目依然在，盡日橫陳對落暉。

條風布暖弄晴沙，郊外烏衣點翠霞。漠漠煙凝千嶂寂，畫樓簫鼓有人家。（䂐鋒铦）

白雲禪師向大眾開示：『金色的草藥叢叢帶著露水，顯得格外新鮮。採來烹煮新茶，欣賞這美好的時光。用杯子盛茶，何必一定要有美酒？只要有清雅的香味，自然就能使人陶醉。』

【English Translation】 English version:

Baiyun (White Cloud) ascended the Dharma seat. Seeing the assembly gathered, he raised his staff and said, 'Does the assembly understand?' He then struck the staff once and said, 'Two lines of tears on a coral pillow, half for longing for you, half for resenting you.'

Several times wetting and dragging in the mud, old and lonely, not knowing oneself. The traveler does not return, empty and disappointed, a stream of flowing water follows the falling flowers. (Wu'an Quan)

Emerging from the leaning golden lotus in the painted hall, too lazy to apply powder, why apply fragrance? A spring breeze melody no one understands, weary leaning on the railing, about to break the heart. (Ren Zhi Lin)

Baiyun resided at Yuantong (Perfect Penetration) Monastery, instructing the assembly: 'Difficult, difficult, the most difficult is to relinquish emotional attachments. When emotional attachments are exhausted, perfect clarity is like a cold star. To relinquish emotional attachments for convenience is still not ultimate. To further eliminate convenience is utterly unreasonable.' Assembly, how are emotional attachments relinquished? He descended from the seat, packed his bag, and left.

Paying homage to □yun (□ Cloud). Abbot Duan can be said to have left the country with a body as light as a leaf, his noble name throughout the ages as heavy as a mountain. Although this mountain monk is his descendant, we are on the same path but not the same track. Moving the step but not the body. Why? I do not live where others live, I do not walk where others walk. It is not that it is difficult to live with others, but that monastics and laypeople must be clearly distinguished. Assembly, which is Abbot Duan's, which is this mountain monk's?' He shouted once, saying, 'Let go and look at it calmly.'

Baiyun, because a monk asked, 'The old year has passed, the new year has arrived, what is the meaning of non-change?' The master said, 'The eyebrows are above the eyes.'

Returning from fishing, not tying the boat, the moon sets over the riverside village, a good time to sleep. Even if the wind blows it away overnight, it is only by the reeds in the shallow water. (Yueting Zhong Er)

Fallen leaves have followed the flowing water, the spring breeze has not yet released a hundred flowers. The face of the green mountain remains the same, lying horizontally all day facing the setting sun.

The gentle wind spreads warmth, playing with the sunny sand, outside the suburbs, dark clothes dot the emerald clouds. The vast mist condenses, a thousand peaks are silent, in the painted building, the sound of flutes and drums indicates a family. (䂐 Feng Xian)

Baiyun instructed the assembly: 'Golden herbs grow in clusters, fresh with dew. Pick them to brew tea, enjoying this auspicious time. Why must there be wine in the cup? As long as there is a pure fragrance, one will naturally be intoxicated.'

了庵欲云。白雲老人大似巧媳婦做出無面馎饦。惜乎知味者少。開福效顰亦有一偈。重陽黃菊未成花。落帽無勞憶孟嘉。但得青山常在眼。不妨流水去無涯。　愚庵及云。白雲開福大似徐六擔板。各見一邊。徑山見處也要諸人共知。時移節換是尋常。過了重陽又一陽。人事自生今日意。黃花只作去年香。

金陵保寧仁勇禪師(楊岐會嗣)

示眾。釋迦老子四十九年說法。不曾道著一字。優波鞠多丈室盈籌。不曾度得一人。達磨不居少室。六祖不住曹溪。誰是後昆誰為先覺。既然如是。彼自無瘡勿傷之也。拍膝顧眾曰。且喜天下太平。

寶壽方云。保寧道彼自無瘡勿傷之也。不知早自剜肉了也。又道天下太平。不知早自作亂了也。

煙暖土膏農事勤。一犁新雨破春耕。郊原渺渺青無際。野草閒花次第生。(虛堂愚)

保寧上堂。風鳴條。雨破塊。曉來枕上鶯聲碎。蝦蟆蚯蚓一時鳴。妙德空生都不會。都不會。三個成群四個作隊。窈窈窕窕飄飄飖飖。向前村后村。折得犁花李花一佩兩佩。

南堂欲云。保寧大似二八少年風流才子。一向賣俏于唱。教門中足可觀光。衲僧門下正好吃棒。何故。禾黍不陽焰。競栽桃李春。翻令力耕者。半作賣花人。　能仁鑒拈拄杖云。者里則不然。白

【現代漢語翻譯】 現代漢語譯本 了庵欲云：白雲老人很像巧媳婦做出的沒有面的麵疙瘩（馎饦，bótuō：一種麵食）。可惜懂得其中滋味的人太少。開福效顰也作了一首偈（jì：佛經中的一種詩歌形式）：重陽節的菊花還沒完全開放，帽子掉了也不用像孟嘉（Mèng Jiā：東晉詩人）那樣去追憶。只要青山常在眼前，不妨讓流水流向無邊無際的地方。 愚庵及云：白雲和開福就像徐六挑著一塊木板，各只看到一邊。徑山所見之處也要大家共同瞭解。時節變化是很平常的事，過了重陽節又迎來冬至。人情世故自然產生今天的意趣，黃花也只能散發去年的香氣。

金陵保寧仁勇禪師（Jīnlíng Bǎoníng Rényǒng Chánshī）（楊岐會嗣，Yángqí Huìsì）：

開示大眾：釋迦老子（Shìjiā Lǎozǐ）（釋迦牟尼佛的俗稱）四十九年說法，不曾說過一個字。優波鞠多（Yōubō Jūduō）（佛教阿羅漢之一）丈室裡堆滿了籌碼，不曾度化一個人。達磨（Dámó）（菩提達摩，禪宗初祖）不住在少室山，六祖（Liùzǔ）（慧能大師，禪宗六祖）不住在曹溪。誰是後來的學人，誰是先覺者？既然如此，他自己沒有瘡，就不要去傷害他。拍著膝蓋看著大眾說：可喜的是天下太平。

寶壽方云：保寧說『他自己沒有瘡，就不要去傷害他』，不知道早已自己剜肉了。又說天下太平，不知道早已自己作亂了。

煙氣溫暖，土地肥沃，農事辛勤，一犁新雨打破了春天的耕作。郊外原野遼闊無邊，一片青色，野草閒花次第開放。（虛堂愚，Xūtáng Yú）

保寧上堂：風吹動樹枝，雨水打破土塊，清晨醒來枕邊傳來黃鶯清脆的叫聲。蛤蟆和蚯蚓也一起鳴叫。妙德（Miàodé）（文殊菩薩的稱號之一）和空生（Kōngshēng）（須菩提的別稱）都不明白。都不明白。三個一群，四個一夥。輕盈美好，飄逸搖曳。走向前村后村，採摘犁花李花，頭上插著一朵兩朵。

南堂欲云：保寧很像二八年華的風流才子，一味地賣弄風情。在教門中還值得一看，在衲僧門下正好吃棒。為什麼呢？禾黍不耐日曬，卻爭著栽種桃李，反而使得努力耕作的人，一半都成了賣花人。能仁鑒（Néngrén Jiàn）拈起拄杖說：這裡卻不是這樣。

【English Translation】 English version Liao'an Yu Yun: Old Man Baiyun is much like a skillful housewife making 'wú miàn bótuō' (a type of noodle dish without noodles). It's a pity that few understand the taste. Kaifu imitates it with a verse: 'The chrysanthemums of the Double Ninth Festival have not yet fully bloomed, and there's no need to recall Meng Jia when the hat falls off. As long as the green mountains are always in sight, it doesn't matter if the flowing water goes to the boundless horizon.' Yu'an Ji Yun: Baiyun and Kaifu are like Xu Liu carrying a plank, each seeing only one side. The place seen by Jingshan should also be known by everyone. The change of seasons is a common thing; after the Double Ninth Festival comes the Winter Solstice. Human affairs naturally generate today's meaning, and the yellow flowers only emit last year's fragrance.

Chan Master Renyong of Baoning in Jinling (Successor of Yangqi Hui):

Addressing the assembly: Shakyamuni Buddha preached for forty-nine years without uttering a single word. Upagupta filled his room with tallies but never converted a single person. Bodhidharma did not reside in Shaolin, and the Sixth Patriarch did not dwell in Caoxi. Who are the later learners, and who are the enlightened ones? Since this is the case, if he has no wound himself, do not injure him. He clapped his knee and looked at the assembly, saying: 'It is gratifying that the world is at peace.'

Baoshou Fang Yun: Baoning said, 'If he has no wound himself, do not injure him,' but he doesn't know that he has already cut his own flesh. He also said that the world is at peace, but he doesn't know that he has already created chaos.

The smoke is warm, the soil is fertile, and farming is diligent. A plow of new rain breaks the spring plowing. The suburbs and fields are vast and boundless, all green, and wild grasses and idle flowers bloom in order. (Xutang Yu)

Baoning's High Seat: The wind rustles the branches, the rain breaks the clods, and the sound of orioles shatters the pillow in the morning. Toads and earthworms chirp together. Miaode (one of the titles of Manjusri Bodhisattva) and Kongsheng (another name for Subhuti) do not understand. Do not understand. Three in a group, four in a team. Graceful and beautiful, floating and swaying. Going to the front village and the back village, picking pear blossoms and plum blossoms, wearing one or two on their heads.

Nantang Yu Yun: Baoning is much like a romantic talent of twenty-eight years, constantly showing off his charm. In the teaching gate, it is still worth seeing; under the robe of a monk, it is good to receive a beating. Why? The millet cannot withstand the sun, but they compete to plant peach and plum trees, causing half of those who work hard to become flower sellers. Nengren Jian picked up his staff and said: 'It is not so here.'

云爲蓋。流水作琴。一曲兩曲無人會。雨過夜塘春水深。　愚庵及云。右軍筆畫入石三分。李杜文章光𦦨萬丈。老保寧可謂盡善盡美。檢點將來。未免笑破衲僧鼻孔。何故。要且無佛法道理。普慈又作么生。蒲團上端坐。針眼里穿線。西風一陣來。落葉兩三片。　龍池微云。保寧恁么道。雖則風流逸格事理雙彰。未免向百花爭艷處著腳。若是秋空皎月木落飄金。千山露骨萬水澄渟。總未知訊息在。

保寧示眾。大方無外。大圓無內。無內無外。聖凡普會。瓦礫生光須彌粉碎。無量法門百千三昧。拈拄杖曰。總在者里。還會么。蘇嚕囌嚕。悉哩悉哩。

靈隱岳雲。老漢大似業識茫茫。無奈船何。打破戽斗。　古林茂云。靈隱摟出心肝。要且未見先保寧在。山僧今日重為拈出。會盡萬法一如。拈卻金圈栗棘。也是泗州見大聖。

保寧上堂。若說佛法供養大眾。未免眉須墮落。若說世法供養大眾。入地獄如箭射。去此二途。且道當說什麼。三寸舌頭無用處。一雙空手不成拳。

石霜尊云。大小保寧元來膽小。山僧即不然。若說佛法供養大眾。如龍得水。若說世法供養大眾。似虎靠山。去此二途又作么生。從前汗馬無人識。祇要重論蓋代功。

保寧上堂。有僧禮拜起。以手向懷中作取物呈似勢

【現代漢語翻譯】 現代漢語譯本：雲彩是我的帽子，流淌的泉水是我的琴。彈奏一曲兩曲，卻沒有人能夠領會。雨後夜晚，池塘的春水更加深沉。 愚庵和云：王羲之的書法筆力遒勁，入木三分。李白和杜甫的文章光芒萬丈。老保寧（Baoning，人名）的境界可謂盡善盡美。但仔細檢查他的言行，難免讓人笑掉衲僧（naseng，指僧人）的鼻子。為什麼呢？因為其中並沒有佛法的真諦。普慈（Puchi，人名）又會怎麼做呢？在蒲團上端坐，在針眼里穿線。西風一陣吹來，飄落兩三片樹葉。 龍池微云：保寧（Baoning，人名）這樣說，雖然風流倜儻，格調高逸，事理雙彰，但未免在百花爭艷的地方落腳。如果是秋空明月，樹葉飄落如金，千山顯露出骨骼，萬水清澈澄凈，那才算真正不知訊息的所在。 保寧（Baoning，人名）向大眾開示：大道廣大無邊，沒有內外之分。沒有內外之分，聖人凡人普皆會聚。瓦礫發出光芒，須彌山（Xumi Mountain，佛教中的聖山）粉碎。無量的法門，成百上千的三昧（Sanmei，佛教中的一種禪定境界）。拿起拄杖說：總在這裡面。你們會了嗎？蘇嚕囌嚕（Sulu Sulu，咒語），悉哩悉哩（Xili Xili，咒語）。 靈隱岳雲：老漢我好像業識茫茫，無可奈何。打破水車的水斗。 古林茂云：靈隱（Lingyin，地名）掏出心肝，但還沒有見到真正的保寧（Baoning，人名）。我今天重新為大家拈出：領會萬法歸於一如，拋棄金圈栗棘。也像是泗州（Sizhou，地名）見到了大聖（Dasheng，指佛）。 保寧（Baoning，人名）上堂說法：如果說佛法供養大眾，未免眉毛鬍鬚脫落。如果說世俗之法供養大眾，墮入地獄就像箭一樣快。去除這兩種途徑，那麼應該說什麼呢？三寸舌頭沒有用處，一雙空手握不成拳。 石霜尊云：原來保寧（Baoning，人名）這麼膽小。我卻不是這樣。如果說佛法供養大眾，就像龍得到了水。如果說世俗之法供養大眾，就像老虎靠著山。去除這兩種途徑又該怎麼辦呢？從前汗馬功勞無人知曉，只要重新評論蓋世功勞。 保寧（Baoning，人名）上堂說法：有個僧人禮拜後站起來，用手向懷中做出取東西呈現的樣子。

【English Translation】 English version: Clouds serve as my hat, and flowing streams as my zither. I play a tune or two, but no one understands. After the rain, the spring water in the night pond deepens. Yu'an and Yun: Wang Xizhi's calligraphy is powerful, penetrating the stone by three points. Li Bai and Du Fu's writings shine with immense brilliance. Old Baoning (Baoning, a person's name) can be said to have reached perfection. But examining his words and deeds closely, one cannot help but laugh off the nose of a patched-robed monk (naseng, refers to a monk). Why? Because there is no true essence of the Buddha-dharma within them. What would Puchi (Puchi, a person's name) do? Sitting upright on a futon, threading a needle. A gust of west wind comes, and two or three leaves fall. Longchi Weiyun: Baoning (Baoning, a person's name) says this, although he is romantic and unrestrained, with elegant style and both affairs and principles clearly manifested, he inevitably sets foot in a place where a hundred flowers are vying for beauty. If it is an autumn sky with a bright moon, leaves falling like gold, a thousand mountains revealing their bones, and ten thousand waters clear and still, then that is truly not knowing where the news lies. Baoning (Baoning, a person's name) instructs the assembly: The Great Way is vast and boundless, without inner or outer distinctions. Without inner or outer distinctions, sages and ordinary people all gather together. Tiles and pebbles emit light, and Mount Sumeru (Xumi Mountain, the sacred mountain in Buddhism) is pulverized. Limitless Dharma gates, hundreds and thousands of Samadhis (Sanmei, a state of meditative absorption in Buddhism). He picks up his staff and says: It's all in here. Do you understand? Sulu Sulu (Sulu Sulu, mantra), Xili Xili (Xili Xili, mantra). Lingyin Yueyun: This old man seems to be lost in karmic consciousness, helpless. Break the bucket of the waterwheel. Gulin Maoyun: Lingyin (Lingyin, a place name) takes out his heart and liver, but he has not yet seen the real Baoning (Baoning, a person's name). This mountain monk today picks it out again for everyone: Understand that all dharmas return to oneness, discard the golden ring and chestnut burr. It is also like seeing the Great Sage (Dasheng, refers to Buddha) in Sizhou (Sizhou, a place name). Baoning (Baoning, a person's name) ascends the hall to preach: If I speak of the Buddha-dharma to make offerings to the assembly, my eyebrows and beard will inevitably fall off. If I speak of worldly dharmas to make offerings to the assembly, I will fall into hell like an arrow. Removing these two paths, then what should I say? A three-inch tongue is useless, and a pair of empty hands cannot form a fist. Shishuang Zunyun: So Baoning (Baoning, a person's name) is so timid. I am not like that. If I speak of the Buddha-dharma to make offerings to the assembly, it is like a dragon getting water. If I speak of worldly dharmas to make offerings to the assembly, it is like a tiger relying on a mountain. What should be done to remove these two paths? No one recognizes the past merits of the warhorse, only wanting to re-evaluate the unparalleled achievements. Baoning (Baoning, a person's name) ascends the hall to preach: A monk bows and stands up, making a gesture of taking something from his bosom and presenting it.

。師左顧。僧又作獻勢。師右顧。僧復作接物勢。師以手直下指。僧擬議。師曰祇有者個更無那個。僧以手畫一畫。師曰果然。僧歸眾。師呵呵大笑。

玉得荊山價倍高。逢人猶欲把光韜。珷玞徒自區區獻。終殞楚王笑里刀。(澗庵怡)

保寧上堂。以手指上以手指下曰者是釋迦。擎拳曰者個是迦葉。合掌曰者個是阿難。展手曰者個是甚麼。羞慚殺人。

雪庵嵩云。保寧固乃如是。未免汗馬徒勞。若據盤山則不然。以手指上指下曰者個不是釋迦。擎拳曰者個不是迦葉。合掌曰者個不是阿難。展手曰且道是甚麼。復搖手曰。說話不投機。儘是閑言語。

保寧示眾。三界惟心。萬法惟識。檻外云生。檐前雨滴。澗水湛如藍。山花開似錦。此時若不究根源。直待當來問彌勒。

靈然不涉去來今。三界都盧一點心。檻外春風春蜨舞。門前楊柳曉鶯吟。(丹霞淳)

潭州茶陵郁山主(楊岐會嗣)

因廬山有化士至。教令看僧問法鐙。百尺竿頭如何進步。鐙曰惡。凡三年。一日乘驢過橋。一蹋橋板而墮。忽然大悟。遂有頌曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。因此更不遊方。

薦福璨云。郁山主向驢前馬後逴得些些。便乃誇張炫耀。以當平生參學。

【現代漢語翻譯】 現代漢語譯本：

師父向左看。僧人又做出獻供的姿勢。師父向右看。僧人又做出迎接的姿勢。師父用手直直地向下指。僧人猶豫不決。師父說：『只有這個，沒有那個。』僧人用手畫了一下。師父說：『果然如此。』僧人回到大眾中。師父呵呵大笑。

玉在荊山被發現后價值倍增。遇到人還想把光芒隱藏起來。珷玞（wǔ fū，一種似玉的美石）徒勞地想要獻寶。最終還是難逃楚王笑裡藏刀的命運。（澗庵怡）

保寧（Bǎoníng，禪師名）上堂說法。用手指向上指，又用手指向下指，說：『這是釋迦（Shìjiā，釋迦牟尼佛）。』握緊拳頭說：『這個是迦葉（Jiāyè，摩訶迦葉，釋迦牟尼佛的十大弟子之一）。』合掌說：『這個是阿難（Ānán，阿難陀，釋迦牟尼佛的十大弟子之一）。』張開手說：『這個是什麼？』真是令人羞愧。

雪庵嵩（Xuěān Sōng，禪師名）說：保寧（Bǎoníng）這樣做固然沒錯，但未免白費力氣。如果按照盤山（Pánshān，禪師名）的說法就不是這樣。用手指向上指，又用手指向下指，說：『這個不是釋迦（Shìjiā）。』握緊拳頭說：『這個不是迦葉（Jiāyè）。』合掌說：『這個不是阿難（Ānán）。』張開手說：『且說這是什麼？』又搖手說：『說話不投機，全是廢話。』

保寧（Bǎoníng）向大眾開示：三界（sānjiè，佛教指欲界、色界、無色界）唯心，萬法唯識。欄外云生，屋檐前雨滴。澗水清澈如藍，山花盛開如錦。此時若不探究根源，難道要等到將來去問彌勒（Mílè，彌勒菩薩）嗎？

靈然不涉及過去、現在、未來。三界（sānjiè）都只是一點心。欄外春風吹拂，春蝶飛舞。門前楊柳依依，清晨黃鶯鳴叫。（丹霞淳）

潭州茶陵郁山主（Tánzhōu Chálíng Yùshānzhǔ，禪師名，楊岐會（Yángqí Huì）的弟子）

因為廬山（Lúshān，中國名山）有云游僧人來訪。教他參看僧人問法鐙（Dèng，人名）的公案：『百尺竿頭如何進步？』鐙（Dèng）回答：『惡。』這樣過了三年。一天，（郁山主）騎驢過橋，一腳踩塌橋板而墜落。忽然大悟。於是作頌說：『我有一顆明珠，久被塵勞關鎖。今朝塵盡光生，照破山河萬朵。』因此不再四處遊方。

薦福璨（Jiànfú Càn，禪師名）說：郁山主（Yùshānzhǔ）在驢前馬後奔波，得到一點點東西，便誇張炫耀，當作平生參學的成果。

【English Translation】 English version:

The master looked to the left. The monk then made an offering gesture. The master looked to the right. The monk again made a receiving gesture. The master pointed straight down with his hand. The monk hesitated. The master said, 'Only this one, there is no that one.' The monk drew a line with his hand. The master said, 'Indeed.' The monk returned to the assembly. The master laughed heartily.

Jade's value doubles when found in Jing Mountain. Yet, one still wants to hide its brilliance from others. Wufu (wǔ fū, a jade-like stone) vainly tries to offer its treasure. In the end, it cannot escape the hidden knife in King Chu's laughter. (Jian'an Yi)

Baoning (Bǎoníng, a Chan master's name) ascended the hall to preach. He pointed upwards with his finger, then downwards with his finger, saying, 'This is Shakyamuni (Shìjiā, Shakyamuni Buddha).' He clenched his fist and said, 'This is Kasyapa (Jiāyè, Mahākāśyapa, one of Shakyamuni Buddha's ten great disciples).' He put his palms together and said, 'This is Ananda (Ānán, Ānanda, one of Shakyamuni Buddha's ten great disciples).' He opened his hand and said, 'What is this?' How shameful!

Xue'an Song (Xuěān Sōng, a Chan master's name) said: Baoning (Bǎoníng) is certainly right to do so, but it is inevitably a waste of effort. If according to Panshan (Pánshān, a Chan master's name), it would not be like this. He pointed upwards with his finger, then downwards with his finger, saying, 'This is not Shakyamuni (Shìjiā).' He clenched his fist and said, 'This is not Kasyapa (Jiāyè).' He put his palms together and said, 'This is not Ananda (Ānán).' He opened his hand and said, 'Then what is it?' Then he shook his hand and said, 'Speaking without accord is all idle talk.'

Baoning (Bǎoníng) instructed the assembly: The Three Realms (sānjiè, in Buddhism, the desire realm, the form realm, and the formless realm) are only mind, and all dharmas are only consciousness. Clouds arise beyond the railing, and rain drips before the eaves. The stream water is as clear as blue, and the mountain flowers bloom like brocade. If you do not investigate the root source at this time, will you wait until the future to ask Maitreya (Mílè, Maitreya Bodhisattva)?

Spiritual nature does not involve past, present, or future. The Three Realms (sānjiè) are all just a point of mind. Beyond the railing, the spring breeze blows, and spring butterflies dance. Before the gate, the willows sway, and the dawn orioles sing. (Danxia Chun)

Master Yushan of Chaling in Tanzhou (Tánzhōu Chálíng Yùshānzhǔ, a Chan master's name, a disciple of Yangqi Hui (Yángqí Huì))

Because a traveling monk from Mount Lu (Lúshān, a famous mountain in China) came to visit. He taught him to study the case of the monk asking Dharma Lamp (Dèng, a person's name): 'How to progress from the top of a hundred-foot pole?' Lamp (Dèng) replied, 'Evil.' This went on for three years. One day, (Master Yushan) was riding a donkey across a bridge when he stepped on a bridge plank and fell. Suddenly, he had a great enlightenment. So he composed a verse saying: 'I have a bright pearl, long locked by worldly dust. Today, the dust is gone and the light is born, illuminating myriad mountains and rivers.' Therefore, he no longer traveled around.

Jianfu Can (Jiànfú Càn, a Chan master's name) said: Master Yushan (Yùshānzhǔ) scurried before donkeys and behind horses, gaining a little bit, and then exaggerated and flaunted it, taking it as the achievement of his lifelong study.

拈拄杖卓一下云。開先今日為伊一錘擊碎了也。顧左右云。莫有不甘者么。靠拄杖下座。

失腳溪橋兩眼枯。錯將魚目作明珠。直饒塵盡光生也。照破山河夢見無。(無準范)

斗笠騎驢過水西。莓苔朝雨滑如泥。不妨一蹋溪橋斷。回首青山天際低。(大巍倫)

一跌成狼藉。茶陵路轉迂。卻將泥彈子。認作夜明珠。(葛廬覃)

比部孫居士(見楊岐會)

一日楊岐來值視斷次。公曰某為王事所牽何由免離。歧指曰委悉得么。公曰望師點破。曰此是比部宏願深廣利濟群生。公曰未審如何。岐示以偈曰。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。公有省。

棒下血淋淋。真鍮不博金。鴛鴦親繡出。休更覓金針。(雪堂行)

宗鑒法林卷三十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十二

集云堂　編

大鑒下十三世

隆興府黃龍晦堂祖心禪師(黃龍南嗣)

因黃山谷乞指徑截處。師曰。祇如仲尼道二三子以我為隱乎。吾無隱乎爾。如何理論。公擬對。師曰不是不是。一日山行次。時巖桂盛放。師曰聞木樨花香么。曰聞。師曰吾無隱乎爾。公釋然。即拜之曰和尚得恁么老婆心。師曰祇要公到家

【現代漢語翻譯】 現代漢語譯本 拈起拄杖，用力地敲擊了一下，說：『開先（指開先善暹禪師）今天為你們一錘擊碎了。』環顧左右，問道：『有不服氣的嗎？』然後靠著拄杖走下座位。

失足跌落溪橋，兩眼昏花。（這是因為）錯把魚眼當成了明珠。即使塵埃落盡，光明重現，照亮的也只是山河破碎的夢境。（無準范禪師）

頭戴斗笠，騎著驢子走過溪流西邊，早晨的雨水讓青苔濕滑如泥。即使一腳踩斷溪橋也無妨，回頭看去，青山低矮，直入天際。（大巍倫禪師）

一跤跌倒，一片狼藉，茶陵的道路也變得迂迴曲折。竟然把泥丸子，錯認作了夜明珠。（葛廬覃禪師）

比部孫居士（曾參見楊岐會禪師）

有一天，楊岐會禪師來拜訪，正趕上孫居士在處理公務。孫居士說：『我被公務纏身，如何才能解脫？』楊岐會禪師指著他說：『完全明白了么？』孫居士說：『希望禪師指點。』楊岐會禪師說：『這就是比部（孫居士的官職）的宏大誓願，深刻而廣泛地利益眾生。』孫居士說：『不知如何理解？』楊岐會禪師用偈語開示說：『應化顯現宰官身，廣弘悲願心殷殷。為人徹底指點處，棒下血淋淋。』孫居士有所領悟。

棒下血淋淋，真金不換鍮石。鴛鴦是自己親手繡出來的，不要再去找尋金針了。（雪堂行禪師）

《宗鑒法林》卷三十一 《卍新續藏》第66冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷三十二

集云堂 編

大鑒慧能禪師下十三世

隆興府黃龍晦堂祖心禪師（黃龍慧南禪師的嗣法弟子）

因為黃山谷（黃庭堅）請求禪師指點一條直接了當的修行路徑。禪師說：『就像孔子說「小子何莫學夫詩？詩可以興，可以觀，可以群，可以怨。邇之事父，遠之事君。多識于鳥獸草木之名。」我難道對你們有所隱瞞嗎？』你如何理解這句話？黃山谷想要回答，禪師說：『不是，不是。』有一天，兩人在山中行走，當時巖桂（桂花）盛開。禪師問：『聞到木樨（桂花）的香味了嗎？』黃山谷回答：『聞到了。』禪師說：『我難道對你有所隱瞞嗎？』黃山谷豁然開悟，立刻拜謝說：『和尚真是婆婆心切啊！』禪師說：『我只是要你到家（開悟）。』

【English Translation】 English version He raised his staff and struck it down once, saying, 'Today, Kaixian (referring to Chan Master Shanxian of Kaixian) has shattered it all for you with one blow!' He looked around and asked, 'Is there anyone who is not convinced?' Then, leaning on his staff, he descended from the seat.

He slipped and fell on the stream bridge, his eyes blurred. (This is because) he mistakenly took fish eyes for bright pearls. Even if the dust settles and the light reappears, it only illuminates a broken dream of mountains and rivers. (Chan Master Wuzhun Fan)

Wearing a bamboo hat and riding a donkey across the west side of the stream, the morning rain makes the moss slippery like mud. It doesn't matter if you accidentally break the stream bridge with one step. Looking back, the green mountains are low, reaching the horizon. (Chan Master Dawei Lun)

One fall leads to a complete mess, and the road to Chaling becomes winding and circuitous. He actually mistook a mud ball for a night-shining pearl. (Chan Master Gelu Tan)

Layman Sun, the Vice Minister (who had an audience with Chan Master Yangqi Hui)

One day, Chan Master Yangqi Hui came to visit, just as Layman Sun was handling official duties. Layman Sun said, 'I am entangled in official duties, how can I be freed?' Chan Master Yangqi Hui pointed at him and said, 'Do you fully understand?' Layman Sun said, 'I hope the Chan Master can enlighten me.' Chan Master Yangqi Hui said, 'This is the great vow of the Vice Minister (Layman Sun's official position), deeply and widely benefiting all beings.' Layman Sun said, 'I don't know how to understand it?' Chan Master Yangqi Hui used a verse to instruct him: 'Appearing as a government official, widely promoting the compassionate vow. Pointing out the thorough place for people, blood drips under the staff.' Layman Sun had some understanding.

Blood drips under the staff, true gold cannot be exchanged for brass. The mandarin ducks are embroidered by oneself, don't look for a golden needle anymore. (Chan Master Xuetang Xing)

Zongjian Falin, Volume 31 Supplement to the Buddhist Canon Continued, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 32

Compiled by Jiyun Hall

Thirteenth Generation after Dajian Huineng

Chan Master Zuxin of Huitang, Huanglong, Longxing Prefecture (Successor of Huanglong Huinan)

Because Huang Shangu (Huang Tingjian) requested the Chan Master to point out a direct path of practice. The Chan Master said, 'Just like Confucius said, "Do you think, my disciples, that I have any secrets from you? I have no secrets from you." How do you understand this statement?' Huang Shangu wanted to answer, but the Chan Master said, 'No, no.' One day, the two were walking in the mountains, and the sweet osmanthus (Guihua) was in full bloom. The Chan Master asked, 'Do you smell the fragrance of the sweet osmanthus?' Huang Shangu replied, 'I smell it.' The Chan Master said, 'Do I have any secrets from you?' Huang Shangu suddenly realized, and immediately bowed and thanked him, saying, 'The Chan Master is truly kind and caring!' The Chan Master said, 'I just want you to arrive home (to enlightenment).'

耳。

渠儂家住白雲鄉。南北東西路渺茫。幾度欲歸歸未得。忽聞巖桂送幽香。(石溪月)

學海波瀾卷未乾。幾煩仙履上林巒。天香吹落秋風老。不覺相𢹂到廣寒。(石林鞏)

水邊林下舊生涯。夢裡還家未是家。昨夜月明歸興動。西風一陣木樨花。(雪機綱)

木樨花香吾無隱。一堆火后幾曾藏。夜深不用挑燈火。盡有床前明月光。(竺庵成)

晦堂與夏倚公立談肇論。至會萬物為自己者及情與無情共一體處。時有狗子臥香桌下。師拈壓尺擊狗。又擊香桌曰。狗有情即去。香桌無情自住。情與無情如何得成一體。公立不能對。師曰。才涉思惟便成剩法。何嘗會萬物為自己。

瑞巖慍云。黃龍老漢傷慈不少。公立如入寶山空手而回。諸人要會萬法為自己情與無情共一體么。捶殺有情狗子。碎卻無情香桌。盡情收拾將來。與他一團束縛。拋向東洋大海。自然灑灑落落。雖然。更須知有頂門一竅始得。拈拄杖擊香桌云。阿喇喇阿喇喇。登山腳膝酸。吃水舌頭滑。十字街頭石敢當。對月臨風吹尺八。　平陽忞云。抽釘拔楔即不無。瑞巖怎奈傷鋒犯手。何如有情狗子仍教他守夜。無情香桌且留來使用。諸人要會萬法為自己情與無情共一體么。且聽拄杖子為你著力。擊香桌一下。

【現代漢語翻譯】 耳。

『渠儂』（他）家住在白雲深處，四面八方的道路都渺茫難尋。多少次想要回去卻未能如願，忽然聞到巖桂（桂花）送來的陣陣幽香。（石溪月）

在佛法『學海』中，風波尚未平息。幾次勞煩神仙的足跡踏上山巒。桂花的『天香』被秋風吹落，時光流逝，不知不覺一同來到了廣寒宮（月宮）。（石林鞏）

水邊林下的生活是過去的常態。夢裡回到家鄉，卻感覺那還不是真正的家。昨夜明月當空，歸鄉的念頭涌動。一陣西風吹來，帶來了木樨花（桂花）的香氣。（雪機綱）

木樨花的香氣，我（竺庵成）毫無隱瞞。就像一把火燒過之後，又何曾隱藏過什麼？夜深時也不用挑燈照明，因為床前自有明亮的月光。（竺庵成）

晦堂禪師與夏倚公談論《肇論》，談到『會萬物為自己』以及『情與無情共一體』的觀點。當時有隻狗臥在香桌下。禪師拿起鎮紙敲打狗，又敲打香桌說：『狗有情就該離開，香桌無情自然留下。有情與無情，如何能成為一體？』夏倚公一時無法回答。禪師說：『才一落入思慮，就成了多餘的說法。又怎麼能體會萬物為自己呢？』

瑞巖慍禪師說：『黃龍禪師真是慈悲不夠。夏倚公就像進入寶山卻空手而回。各位想要領會萬法為自己，有情與無情共一體的道理嗎？那就捶殺有情的狗，打碎無情的香桌，把一切都收拾起來，然後將它們捆成一團，拋向東洋大海，自然就會灑脫自在。』雖然如此，更要知道還有頂門上一竅才能真正領悟。於是拿起拄杖敲打香桌說：『阿喇喇阿喇喇，登山時腳膝痠痛，喝水時舌頭打滑。十字路口的石敢當，對著月亮迎著風吹著尺八。』

平陽忞禪師說：『抽釘拔楔（解決問題）並非沒有，但瑞巖禪師這樣鋒芒畢露，未免有些傷人。不如讓有情的狗繼續守夜，無情的香桌也留著繼續使用。各位想要領會萬法為自己，有情與無情共一體的道理嗎？且聽我用這拄杖為你著力。』說完，便敲打了一下香桌。

【English Translation】 Ear.

『Qu Nong』 (He) lives in the land of white clouds, where the roads in all directions are vast and indistinct. Many times he wanted to return but could not. Suddenly, he smelled the faint fragrance of rock osmanthus (sweet osmanthus). (Shi Xi Yue)

In the 『sea of learning』 of Buddhism, the waves have not yet calmed. Several times, the footprints of immortals have graced the mountains. The 『heavenly fragrance』 of osmanthus is blown away by the autumn wind, and time passes, unknowingly together arriving at the Guanghan Palace (Moon Palace). (Shi Lin Gong)

Living by the water and under the trees was the norm in the past. Returning home in a dream, but it doesn't feel like the real home. Last night, the moon was bright, and the desire to return home stirred. A gust of west wind brought the fragrance of osmanthus flowers. (Xue Ji Gang)

The fragrance of osmanthus flowers, I (Zhu An Cheng) have no concealment. Like a fire that has burned, what has ever been hidden? There is no need to light a lamp in the deep night, for there is bright moonlight in front of the bed. (Zhu An Cheng)

Chan Master Huitang and Xia Yigong discussed the 『Zhao Lun』, talking about the views of 『unifying all things as oneself』 and 『sentient and insentient sharing one body』. At that time, a dog was lying under the incense table. The Chan Master picked up a paperweight and struck the dog, and then struck the incense table, saying: 『If the dog is sentient, it should leave; if the incense table is insentient, it will naturally stay. How can sentient and insentient become one body?』 Xia Yigong could not answer for a moment. The Chan Master said: 『Once you fall into thought, it becomes superfluous talk. How can you understand unifying all things as oneself?』

Chan Master Ruiyun Yun said: 『Chan Master Huanglong is truly lacking in compassion. Xia Yigong is like entering a mountain of treasures but returning empty-handed. Do you all want to understand the principle of unifying all dharmas as oneself, sentient and insentient sharing one body? Then beat to death the sentient dog, smash the insentient incense table, gather everything up, and then tie them into a bundle and throw them into the Eastern Ocean, and naturally you will be free and at ease.』 Although this is so, you must also know that there is a single aperture on the top of the head to truly understand. Then he picked up his staff and struck the incense table, saying: 『A la la a la la, climbing the mountain makes the knees ache, drinking water makes the tongue slip. The stone daredevil at the crossroads, facing the moon and welcoming the wind, plays the xiao.』

Chan Master Pingyang Min said: 『Removing nails and pulling out wedges (solving problems) is not impossible, but Chan Master Ruiyan's sharp edge is a bit hurtful. It is better to let the sentient dog continue to guard the night, and the insentient incense table should also be kept for use. Do you all want to understand the principle of unifying all dharmas as oneself, sentient and insentient sharing one body? Then listen to me use this staff to exert effort for you.』 After speaking, he struck the incense table once.

晦堂室中豎拳示眾曰。喚作拳頭則觸。不喚作拳頭則背。未審喚作什麼。

赤體更無藏隱處。黃龍未語先分付。若將見解上門來。他家自有通霄路。(道場林)

背觸人難會。憑君仔細看。片云才出洞。遮卻面前山。(雪巢一)

晦堂一日齋時聞版聲。乃喚打版行者打五棒。須臾鐘鳴。又喚打鐘行者打十棒。卻呵呵大笑。眾才坐定。師乃入堂白槌曰。大眾齋畢。便歸方丈。

永寧鼎云。行者吃棒自是話行天下。要問黃龍老漢。還得飯吃也未。

隆興府寶峰云庵真凈克文禪師(黃龍南嗣)

參黃龍不契。見香城順城問甚處來。師曰黃龍來。曰黃龍近日有何言句。師曰。黃龍近日州府委請。黃檗長老龍垂語曰。鐘樓上念贊床。腳下種菜。有人下得語契。便請住持。勝首座曰猛虎當路坐。龍遂令去住。城曰。勝首座祇下得一轉語便住。黃檗佛法未夢見在。師大悟。方知黃龍用處。

十字街頭石敢當。離家日久卻忘鄉。鱸魚畢竟江南美。蒪葉浮波橘正黃。(三宜盂)

寶峰因黃龍南曰適令侍者捲簾。問渠捲起時如何。渠曰照見天下。放下簾時如何。渠曰水泄不通。不卷不放時如何。渠無語。汝作么生。師曰和尚替侍者下涅槃堂始得。龍喝曰關西人果無頭腦。乃顧視旁僧。

【現代漢語翻譯】 現代漢語譯本： 晦堂禪師在禪房中豎起拳頭向大眾展示，說道：『如果稱它為拳頭，就落入了執著；如果不稱它為拳頭，就違背了實相。那麼，應該稱它為什麼呢？』 『赤裸裸地，再也沒有任何可以隱藏的地方。黃龍禪師在未開口之前就已經傳達了。如果有人帶著自己的見解來，他家自有通往徹悟的道路。』（道場林） 『背離或執著都難以領會，請各位仔細觀看。一片雲彩剛從山洞中升起，就遮蔽了眼前的山峰。』（雪巢一） 晦堂禪師有一天在齋飯時聽到打板的聲音，於是叫來打板的行者打了五棒。不久，鐘聲響起，又叫來敲鐘的行者打了十棒。然後他哈哈大笑。大家剛坐定，禪師就走進齋堂，敲著木槌說：『大眾齋飯完畢，各自回方丈。』 永寧鼎云：『行者捱打的事情自然會傳遍天下，要問黃龍老漢，還得有飯吃嗎？』 隆興府寶峰云庵真凈克文禪師（黃龍南的弟子） 參拜黃龍禪師沒有領悟。見到香城順城禪師，順城問他從哪裡來。禪師說從黃龍來。順城問：『黃龍禪師近日有什麼言語？』禪師說：『黃龍禪師近日被州府邀請，黃檗長老龍垂語說：鐘樓上念贊，床腳下種菜。』如果有人能說出符合禪意的語句，就請他來住持。勝首座說：『猛虎當路坐。』黃龍禪師於是讓他去住持。順城說：『勝首座只說出一句轉語就能住持，黃檗佛法還沒夢見呢。』禪師因此大悟，才知道黃龍禪師的用意。 『十字街頭的石敢當（鎮邪之物），離家日久卻忘記了故鄉。鱸魚畢竟還是江南的好，蒪菜漂浮在水波上，橘子正黃。』（三宜盂） 寶峰禪師因為黃龍南禪師說：『剛才讓侍者捲起簾子，問他捲起時怎麼樣？』侍者說：『照見天下。』『放下簾子時怎麼樣？』侍者說：『水泄不通。』『不卷不放時怎麼樣？』侍者無語。『你怎麼樣？』禪師說：『和尚替侍者下涅槃堂（死亡）才行。』黃龍禪師喝道：『關西人果然沒有頭腦。』於是看著旁邊的僧人。

【English Translation】 English version: Huitang (Zen master's name) raised his fist in the meditation hall to show the assembly, saying: 'To call it a fist is to be attached. Not to call it a fist is to turn away from reality. What should it be called?' 'Naked, there is nowhere to hide. Huanglong (Zen master's name) conveyed it before speaking. If you come with your own views, his family has its own path to thorough enlightenment.' (Daochang Lin) 'Turning away or clinging is difficult to understand, please look carefully. A wisp of cloud just emerged from the cave, obscuring the mountain in front of you.' (Xuechao Yi) One day, during the mealtime, Huitang (Zen master's name) heard the sound of the board and summoned the attendant who struck the board and gave him five blows. Soon after, the bell rang, and he summoned the attendant who rang the bell and gave him ten blows. Then he laughed loudly. As soon as everyone was seated, the Zen master entered the hall, struck the gavel and said: 'The assembly has finished eating, return to your respective rooms.' Yongning Dingyun: 'The attendant being beaten will naturally spread throughout the world, but one must ask the old man Huanglong, will he still have food to eat?' Zen Master Zhenjing Kewen of Yun'an, Baofeng, Longxing Prefecture (Successor of Huanglong Nan) He did not attain enlightenment after visiting Huanglong (Zen master's name). When he met Xiangcheng Shuncheng (Zen master's name), Shuncheng asked him where he came from. The Zen master said he came from Huanglong. Shuncheng asked: 'What words has Huanglong (Zen master's name) spoken recently?' The Zen master said: 'Huanglong (Zen master's name) has recently been invited by the prefecture. Elder Huangbo Longchui said: Reciting praises on the bell tower, planting vegetables at the foot of the bed. If someone can say a phrase that accords with Zen, please let him be the abbot.' Head Monk Sheng said: 'A fierce tiger sits in the middle of the road.' Huanglong (Zen master's name) then allowed him to be the abbot. Shuncheng said: 'Head Monk Sheng only said a turning phrase and was able to be the abbot, Huangbo's (Zen master's name) Buddhism has not even been dreamed of.' The Zen master then had a great enlightenment and realized Huanglong's (Zen master's name) intention. 'The stone guardian (Shigandang, a warding stone) at the crossroads, has been away from home for so long that he has forgotten his hometown. The perch is still beautiful in Jiangnan, the water shield floats on the waves, and the oranges are yellow.' (Sanyi Meng) Zen Master Baofeng, because Zen Master Huanglong Nan said: 'I just asked the attendant to roll up the curtain, and asked him what it was like when it was rolled up?' The attendant said: 'It illuminates the world.' 'What is it like when the curtain is lowered?' The attendant said: 'No water can leak through.' 'What is it like when it is neither rolled up nor lowered?' The attendant was speechless. 'What about you?' The Zen master said: 'The abbot must enter Nirvana (death) for the attendant.' Huanglong (Zen master's name) shouted: 'People from Guanxi are indeed brainless.' Then he looked at the monks beside him.

師卻指之曰祇者師僧也未夢見。龍大笑。

白巖符云。黃龍道渠無語汝作么生。若是今時學者。十個五雙便向他不卷不放時著倒。是他寶峰卻不恁么。寶峰道和尚替侍者下涅槃堂始得。若是如今師家。不是蠻罵便是瞎棒。是他黃龍卻不恁么。且道他父子節文在甚麼處。覿面當機雷電疾。還他家富產兒嬌。雖然。總不禁旁僧冷笑。

寶峰示眾。今朝九月一。夜來霜氣寒。當知門外路。一一透長安。喝一喝。

瑞巖慍云。老真凈向凈潔地上撒屎撒溺。當時一眾甚處去也。山僧敢將狗尾要續其貂。今朝九月一。山風吹面寒。知音千里外。白雁報平安。是則是。未見作家不見道。才有是非紛然失心。

寶峰自香城歸見黃龍。龍問甚處來。師曰特來禮拜和尚。曰恰值老僧不在。師曰向甚處去。曰天臺普請南嶽遊山。師曰恁么則學人得自在去也。曰腳下鞋甚處得來。師曰廬山七百五十文唱得。曰何嘗得自在。師指鞋曰何嘗不自在。龍頷之。

資福廣云。黃龍攻其所不守。寶峰守其所不攻。衝車臨埤火箭飄空。敵手相逢勝負難決。余艎驀喚隨聲應。奪得荊蠻一個船。且道賓家分上主家分上。

寶峰上堂。衲僧門下無非過量境界自在禪定。喝一喝曰。豈不是過量境界。又謦欬一聲。豈不是自在禪

【現代漢語翻譯】 現代漢語譯本： 師父卻指著他說：『你說的師僧（shīsēng，指僧侶）是指你自己，你還沒夢見過。』龍（Lóng，指黃龍慧南禪師）聽后大笑。

白巖符（Báiyán Fú，人名）說：黃龍（Huánglóng，指黃龍慧南禪師）道：『渠（qú，他）無語，你作么生（zuò me shēng，怎麼辦）？』如果是現在的學人，十個有五雙便向他不卷不放時著倒（bù juǎn bù fàng shí zhuó dǎo，指無法應對）。是他寶峰（Bǎofēng，指寶峰克文禪師）卻不這樣。寶峰（Bǎofēng）說：『和尚（héshang，指住持）替侍者（shìzhě，指侍從）下涅槃堂（nièpán táng，指僧人去世的地方）始得。』如果是現在的師家（shījiā，指禪師），不是蠻罵（mán mà，指粗魯地呵斥）便是瞎棒（xiā bàng，指盲目地使用棒喝）。是他黃龍（Huánglóng）卻不這樣。且道（qiě dào，且說）他父子節文（fùzǐ jiéwén，指父子間的默契）在甚麼處（shénme chù，哪裡）？覿面當機雷電疾（dí miàn dāng jī léidiàn jí，指當面抓住時機，如雷電般迅速），還他家富產兒嬌（hái tā jiā fù chǎn ér jiāo，指回歸他家富有的狀態）。雖然（suīrán，雖然如此），總不禁旁僧冷笑（zǒng bù jīn páng sēng lěngxiào，總免不了旁邊的僧人冷笑）。

寶峰（Bǎofēng）示眾（shìzhòng，向大眾開示）：『今朝九月一（jīnzhāo jiǔyuè yī，今天九月初一），夜來霜氣寒（yè lái shuāng qì hán，昨夜霜氣寒冷）。當知門外路（dāng zhī mén wài lù，應當知道門外的路），一一透長安（yīyī tòu Cháng'ān，條條都通向長安）。』喝一喝（hè yī hè，大喝一聲）。

瑞巖慍（Ruìyán yùn，人名）說：老真凈（lǎo zhēnjìng，指真凈克文禪師）向凈潔地上撒屎撒溺（xiàng jìngjié dì shàng sā shǐ sā niào，在乾淨的地方拉屎撒尿）。當時一眾（dāngshí yīzhòng，當時的大眾）甚處去也（shénme chù qù yě，都到哪裡去了）？山僧（shānsēng，指說話者自己）敢將狗尾要續其貂（gǎn jiāng gǒuwěi yào xù qí diāo，敢用狗尾巴來續貂）。今朝九月一（jīnzhāo jiǔyuè yī，今天九月初一），山風吹面寒（shānfēng chuī miàn hán，山風吹在臉上寒冷）。知音千里外（zhīyīn qiānlǐ wài，知音在千里之外），白雁報平安（bái yàn bào píng'ān，白雁帶來平安的訊息）。是則是（shì zé shì，是這樣），未見作家不見道（wèi jiàn zuòjiā bù jiàn dào，沒有見到真正的修行者，沒有見到真理）。才有是非紛然失心（cái yǒu shìfēi fēnrán shī xīn，一旦有了是非，就會心神紊亂）。

寶峰（Bǎofēng）從香城（Xiāngchéng，地名）回來拜見黃龍（Huánglóng）。黃龍（Huánglóng）問：『甚處來（shénme chù lái，從哪裡來）？』師（shī，指寶峰）說：『特來禮拜和尚（tè lái lǐbài héshang，特來拜見和尚）。』黃龍（Huánglóng）說：『恰值老僧不在（qià zhí lǎosēng bùzài，恰好老僧不在）。』師（shī）說：『向甚處去（xiàng shénme chù qù，到哪裡去了）？』黃龍（Huánglóng）說：『天臺普請南嶽遊山（Tiāntái pǔqǐng Nányuè yóushān，到天臺山去請人，到南嶽去遊山）。』師（shī）說：『恁么則學人得自在去也（rènme zé xuérén dé zìzài qù yě，這樣學人就得到自在了）。』黃龍（Huánglóng）說：『腳下鞋甚處得來（jiǎoxià xié shénme chù dé lái，腳下的鞋從哪裡來的）？』師（shī）說：『廬山七百五十文唱得（Lúshān qībǎi wǔshí wén chàng dé，在廬山用七百五十文錢買的）。』黃龍（Huánglóng）說：『何嘗得自在（hécháng dé zìzài，哪裡得到自在了）？』師（shī）指鞋說：『何嘗不自在（hécháng bù zìzài，哪裡不自在了）？』黃龍（Huánglóng）點頭認可。

資福廣（Zīfú Guǎng，人名）說：黃龍（Huánglóng）攻其所不守（gōng qí suǒ bù shǒu，攻擊對方不防守的地方），寶峰（Bǎofēng）守其所不攻（shǒu qí suǒ bù gōng，防守對方不攻擊的地方）。衝車臨埤火箭飄空（chōngchē lín pí huǒjiàn piāo kōng，攻城車靠近城墻，火箭在空中飄飛），敵手相逢勝負難決（díshǒu xiāngféng shèngfù nán jué，敵手相遇，勝負難以決定）。余艎驀喚隨聲應（yú huáng mò huàn suí shēng yìng，剩餘的船隻突然呼喊，隨聲應和），奪得荊蠻一個船（duó dé Jīngmán yī gè chuán，奪得了荊蠻的一個船）。且道賓家分上主家分上（qiě dào bīnjiā fēn shàng zhǔjiā fēn shàng，且說賓客的身份和主人的身份）。

寶峰（Bǎofēng）上堂（shàngtáng，升座說法）：『衲僧門下無非過量境界自在禪定（nàsēng ménxià wúfēi guòliàng jìngjiè zìzài chándìng，修行禪宗的人，無不是超越常人的境界，自在的禪定）。』喝一喝（hè yī hè，大喝一聲）說：『豈不是過量境界（qǐ bùshì guòliàng jìngjiè，難道不是超越常人的境界）？』又謦欬一聲（yòu qǐng kài yī shēng，又咳嗽一聲），『豈不是自在禪（qǐ bùshì zìzài chán，難道不是自在的禪）？』

【English Translation】 English version: The master then pointed at him and said, 'The 'shiseng' (shīsēng, meaning monks) you speak of refers to yourself; you haven't dreamt of it yet.' Long (Lóng, referring to Zen Master Huanglong Huinan) laughed loudly.

Baiyan Fu (Báiyán Fú, a person's name) said: Huanglong (Huánglóng, referring to Zen Master Huanglong Huinan) said, 'Qu (qú, he) is speechless, what do you do (zuò me shēng, what to do)?' If it were today's students, five out of ten would be stumped when he neither rolls up nor releases. But Baofeng (Bǎofēng, referring to Zen Master Baofeng Kewen) is not like that. Baofeng (Bǎofēng) said, 'The abbot (héshang, referring to the abbot) must take the attendant's (shìzhě, referring to the attendant) place in the Nirvana Hall (nièpán táng, the place where monks pass away).' If it were today's masters (shījiā, referring to Zen masters), it would either be rude scolding (mán mà, referring to rude rebukes) or blind stick (xiā bàng, referring to blindly using shouts and blows). But Huanglong (Huánglóng) is not like that. Tell me (qiě dào, let's say), where is the father and son's tacit understanding (fùzǐ jiéwén, referring to the tacit understanding between father and son)? Face to face, seizing the opportunity is as swift as thunder and lightning (dí miàn dāng jī léidiàn jí, referring to seizing the opportunity face to face, as swift as thunder and lightning), returning him to his family's wealth and pampered child (hái tā jiā fù chǎn ér jiāo, referring to returning to his family's wealthy state). Although (suīrán, although), it cannot stop the cold laughter of the surrounding monks (zǒng bù jīn páng sēng lěngxiào, it cannot stop the cold laughter of the surrounding monks).

Baofeng (Bǎofēng) addressed the assembly (shìzhòng, addressing the assembly): 'Today is the first day of the ninth month (jīnzhāo jiǔyuè yī, today is the first day of the ninth month), last night the frost was cold (yè lái shuāng qì hán, last night the frost was cold). You should know the road outside the gate (dāng zhī mén wài lù, you should know the road outside the gate), every one leads to Chang'an (yīyī tòu Cháng'ān, every one leads to Chang'an).' He gave a shout (hè yī hè, gave a shout).

Ruiyan Yun (Ruìyán yùn, a person's name) said: Old Zhenjing (lǎo zhēnjìng, referring to Zen Master Zhenjing Kewen) scatters excrement and urine on the clean ground (xiàng jìngjié dì shàng sā shǐ sā niào, scatters excrement and urine on the clean ground). Where did the assembly go at that time (dāngshí yīzhòng, the assembly at that time) (shénme chù qù yě, where did they go)? This mountain monk (shānsēng, referring to the speaker himself) dares to use a dog's tail to continue the sable (gǎn jiāng gǒuwěi yào xù qí diāo, dares to use a dog's tail to continue the sable). Today is the first day of the ninth month (jīnzhāo jiǔyuè yī, today is the first day of the ninth month), the mountain wind blows cold on the face (shānfēng chuī miàn hán, the mountain wind blows cold on the face). A kindred spirit is thousands of miles away (zhīyīn qiānlǐ wài, a kindred spirit is thousands of miles away), the white goose brings news of peace (bái yàn bào píng'ān, the white goose brings news of peace). It is so (shì zé shì, it is so), but I have not seen the true practitioner, I have not seen the truth (wèi jiàn zuòjiā bù jiàn dào, but I have not seen the true practitioner, I have not seen the truth). Only when there is right and wrong, the mind is confused (cái yǒu shìfēi fēnrán shī xīn, only when there is right and wrong, the mind is confused).

Baofeng (Bǎofēng) returned from Xiangcheng (Xiāngchéng, a place name) and saw Huanglong (Huánglóng). Huanglong (Huánglóng) asked, 'Where did you come from (shénme chù lái, where did you come from)?' The master (shī, referring to Baofeng) said, 'I came especially to pay respects to the abbot (tè lái lǐbài héshang, I came especially to pay respects to the abbot).' Huanglong (Huánglóng) said, 'It just so happens that the old monk is not here (qià zhí lǎosēng bùzài, it just so happens that the old monk is not here).' The master (shī) said, 'Where did you go (xiàng shénme chù qù, where did you go)?' Huanglong (Huánglóng) said, 'To Tiantai to invite people, to Nanyue to travel the mountains (Tiāntái pǔqǐng Nányuè yóushān, to Tiantai to invite people, to Nanyue to travel the mountains).' The master (shī) said, 'Then the student is free to go (rènme zé xuérén dé zìzài qù yě, then the student is free to go).' Huanglong (Huánglóng) said, 'Where did you get the shoes on your feet (jiǎoxià xié shénme chù dé lái, where did you get the shoes on your feet)?' The master (shī) said, 'I bought them in Lushan for seven hundred and fifty cash (Lúshān qībǎi wǔshí wén chàng dé, I bought them in Lushan for seven hundred and fifty cash).' Huanglong (Huánglóng) said, 'How can you be free (hécháng dé zìzài, how can you be free)?' The master (shī) pointed to the shoes and said, 'How can I not be free (hécháng bù zìzài, how can I not be free)?' Huanglong (Huánglóng) nodded in agreement.

Zifu Guang (Zīfú Guǎng, a person's name) said: Huanglong (Huánglóng) attacks where the opponent does not defend (gōng qí suǒ bù shǒu, attacks where the opponent does not defend), Baofeng (Bǎofēng) defends where the opponent does not attack (shǒu qí suǒ bù gōng, defends where the opponent does not attack). Battering rams approach the city walls, rockets fly through the air (chōngchē lín pí huǒjiàn piāo kōng, battering rams approach the city walls, rockets fly through the air), it is difficult to determine victory or defeat when opponents meet (díshǒu xiāngféng shèngfù nán jué, it is difficult to determine victory or defeat when opponents meet). The remaining ships suddenly shout and respond in unison (yú huáng mò huàn suí shēng yìng, the remaining ships suddenly shout and respond in unison), capturing a ship from Jingman (duó dé Jīngmán yī gè chuán, capturing a ship from Jingman). Let's talk about the roles of the guest and the host (qiě dào bīnjiā fēn shàng zhǔjiā fēn shàng, let's talk about the roles of the guest and the host).

Baofeng (Bǎofēng) ascended the hall (shàngtáng, ascended the seat to preach): 'Under the gate of the monks, there is nothing but extraordinary realms, free samadhi (nàsēng ménxià wúfēi guòliàng jìngjiè zìzài chándìng, under the gate of the monks, there is nothing but extraordinary realms, free samadhi).' He gave a shout (hè yī hè, gave a shout) and said, 'Isn't this an extraordinary realm (qǐ bùshì guòliàng jìngjiè, isn't this an extraordinary realm)?' Then he coughed (yòu qǐng kài yī shēng, then he coughed), 'Isn't this free Zen (qǐ bùshì zìzài chán, isn't this free Zen)?

定。呵呵呵。將此深心奉塵剎。是則名為報佛恩。

云居莊云。徑山則不然。拈拄杖云。得之於心事事無礙。應之於手法法圓成。靠拄杖云。它家自有通霄路。不向如來行處行。

寶峰因諸山聚會。佛印元禪師后至。問曰云居何來遲。印曰爲著草鞋從歸宗肚裡過所以遲。師曰卻被歸宗吞卻了也。印曰爭奈吐不出。師曰吐不出即屙出。

永寧鼎云。我若作寶峰。待云從歸宗肚裡過。遂搊住云且道蓋膽毛有幾莖。直饒佛印盡其伎倆也作手腳不及。

寶峰華嚴六頌。事事無礙頌曰。事事無礙如意自在。手把豬頭口誦凈戒。趁出淫房未還酒債。十字街頭解開布袋。

一指海云。者里即不然。事事無礙如意自在。食不論頓睡懶解帶。見惡不瞋見好亦愛。一生從來不會捏怪。且道山僧底是寶峰底是。

寶峰示眾。頭陀石被莓苔裹。擲筆峰遭蘿薛纏。羅漢院裡一年度三個行者。歸宗寺里參退喫茶。

天童華因僧問此理如何。童云他是關西子愛說川僧話。

寶峰上堂。洞山門下要行便行要坐便坐。缽盂里屙矢凈瓶中吐唾。執法修行如驢曳磨。

鏡堂清云。聞說關西子沒頭腦。原來祇在者里無端。將世尊三大阿僧祇劫所立禁戒一一滅裂殆盡。乃喝一喝。當時若有人下得者一喝。

【現代漢語翻譯】 現代漢語譯本： 定。呵呵呵。將此深心奉塵剎（指無量無數的世界），是則名為報佛恩。

云居莊云：徑山（禪師名號）則不然。拈起拄杖說：『得之於心，事事無礙；應之於手，法法圓成。』靠著拄杖說：『它家自有通霄路，不向如來行處行。』

寶峰（禪師名號）因諸山聚會，佛印元禪師（禪師名號）後到。問：『云居（地名）為何來遲？』佛印說：『因為穿著草鞋從歸宗（寺廟名）肚裡過，所以遲了。』寶峰說：『卻被歸宗吞掉了啊。』佛印說：『爭奈吐不出。』寶峰說：『吐不出就屙出。』

永寧鼎云：我若是寶峰，等待云從歸宗肚裡過，就揪住他說：『且說蓋膽毛有幾根？』即使佛印用盡伎倆也來不及動手腳。

寶峰華嚴六頌。事事無礙頌說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趁出淫房，未還酒債，十字街頭，解開布袋。』

一指海云：這裡卻不是這樣。事事無礙，如意自在，食不論頓，睡懶解帶，見惡不瞋，見好亦愛，一生從來不會捏怪。且說山僧（指僧人自己）哪個是寶峰的，哪個是自己的？』

寶峰開示大眾：『頭陀石被莓苔裹，擲筆峰遭蘿薛纏，羅漢院裡一年度三個行者，歸宗寺里參退喫茶。』

天童華因僧人問：『此理如何？』天童說：『他是關西（地名）人，愛說四川（地名）僧人的話。』

寶峰上堂：『洞山（禪師名號）門下要行就行，要坐就坐，缽盂里屙矢，凈瓶中吐唾，執法修行如驢曳磨。』

鏡堂清云：『聽說關西人沒頭腦，原來只在這裡無端。將世尊三大阿僧祇劫（極長的時間單位）所立禁戒一一滅裂殆盡。』於是大喝一聲。『當時若有人下得這一喝，』

【English Translation】 English version: Settled. Hehehe. Dedicating this profound mind to the dust-like lands (referring to countless worlds), this is called repaying the Buddha's kindness.

Yunju Zhuang said: But Jingshan (Zen master's name) is not like that. He picked up his staff and said, 'Gained in the heart, everything is unobstructed; responding in the hand, every method is perfectly accomplished.' Leaning on his staff, he said, 'His family has its own road to the sky, not walking where the Tathagata walks.'

Baofeng (Zen master's name), because of a gathering of various mountains, Zen Master Foyin Yuan (Zen master's name) arrived late. He asked, 'Why is Yunju (place name) late?' Foyin said, 'Because I was wearing straw sandals and passed through the belly of Guizong (temple name), that's why I'm late.' Baofeng said, 'But you were swallowed by Guizong!' Foyin said, 'It just can't be spit out.' Baofeng said, 'If you can't spit it out, then excrete it.'

Yongning Ding said: If I were Baofeng, waiting for Yun to pass through Guizong's belly, I would grab him and say, 'Tell me, how many hairs are on your gallbladder?' Even if Foyin exhausted all his tricks, he wouldn't be able to make a move in time.

Baofeng's Avatamsaka Sutra Six Verses. The verse on 'Everything is Unobstructed' says: 'Everything is unobstructed, as desired and free, holding a pig's head in hand, reciting pure precepts in the mouth, chasing out of the brothel, not yet repaid the wine debt, untying the bag at the crossroads.'

One Finger Haiyun: 'It's not like that here. Everything is unobstructed, as desired and free, eating without regard to meals, sleeping lazily and loosening the belt, not being angry at seeing evil, also loving seeing good, never fabricating strange things in one's life. Tell me, which of the mountain monk (referring to himself) is Baofeng's, and which is his own?'

Baofeng addressed the assembly: 'The Tou Tuo stone is wrapped in moss, the Throwing Pen Peak is entangled by vines, three practitioners pass through the Arhat Courtyard in a year, and they drink tea after leaving the Guizong Temple.'

A monk asked Tiantong Huayin, 'How is this principle?' Tiantong said, 'He is from Guanxi (place name) and likes to talk about the monks of Sichuan (place name).'

Baofeng ascended the hall: 'Under the Dongshan (Zen master's name) gate, if you want to walk, then walk; if you want to sit, then sit; defecate in the alms bowl, spit in the clean bottle, practicing the Dharma like a donkey turning a millstone.'

Jingtang Qing said: 'I heard that the person from Guanxi has no head, it turns out it's just aimlessly here. He has completely destroyed all the prohibitions established by the World Honored One over three great asamkhya kalpas (extremely long units of time).' Then he shouted loudly. 'If someone could deliver this shout at that time,'

不惟表參學眼正。且使洞山向去做個本色宗師。不敢向凈白地上胡屙亂唾。驀拈拄杖。莫有為洞山抱不平者么。靠拄杖。比擬張麔兔亦不遇。

隆興泐潭洪英禪師(黃龍南嗣)

僧參拜起便垂下袈裟角曰脫衣卸甲時如何。師曰。喜得狼煙息。弓弰壁上懸。僧卻攬上袈裟曰重整衣甲時如何。師曰。不到烏江畔。知君不肯休。僧便喝。師曰驚殺我。僧拍一拍。師曰也是死中得活。僧禮拜。師曰。將謂是收燕破趙之才。元來是販私鹽漢。

瀛山訚云。將軍節制屈殺偏裨。當時者僧何不道賊賊便出。　如庵彰云。者僧衝鋒抗敵。不覺腦後著戈。泐潭雖能布長蛇大陣。怎奈無生擒活捉之機。顧左右云。者里還有不顧危亡單刀直入者么。如無。看山僧向餓虎口中奪食去也。拈拄杖一齊趁出。

破趙收燕主閫才。輸機奪轉勝籌來。通身是膽衝鋒便。戰出重圍又被圍。(雪關訚)

吉安龍慶慶閑禪師(黃龍南嗣)

因問訊次。龍曰。據汝知見。祇得上梢不得下梢。師曰某甲上梢亦得下梢亦得。龍曰如何是上梢。師曰風過樹頭搖。龍曰如何是下梢。師曰刀斫斧鑿。龍曰老僧即不然。師曰如何是上梢。龍曰頭鬅鬙耳卓朔。師曰如何是下梢。龍曰緊捎草鞋。師曰謝師答話。龍便喝。

時人祇見蘆

【現代漢語翻譯】 現代漢語譯本： 不僅要表明參學者的眼光純正，而且要讓洞山（Dongshan，禪宗祖師名號）以後做一個本色的宗師，不敢在清凈的地面上胡亂拉撒。我拿起拄杖，難道沒有人為洞山鳴不平嗎？靠著拄杖，想比擬張麔（Zhang Ju，人名）捉兔子也是不可能遇到的。 隆興泐潭洪英禪師（Longxing Letan Hongying Chanshi，禪師名號）（黃龍南嗣） 有僧人蔘拜後站起來，放下袈裟一角說：『脫衣卸甲時如何？』禪師說：『可喜狼煙平息，弓箭掛在墻上。』僧人卻拿起袈裟說：『重整衣甲時如何？』禪師說：『不到烏江邊，知道你不會罷休。』僧人便喝一聲。禪師說：『嚇我一跳。』僧人拍了一下。禪師說：『也是死中得活。』僧人禮拜。禪師說：『以為是收燕破趙的將才，原來是販私鹽的漢子。』 瀛山訚（Yingshan Yin，人名）說：『將軍的才能屈才做了偏將。當時那個僧人為什麼不說「賊賊便出」？』如庵彰（Ru'an Zhang，人名）說：『那個僧人衝鋒陷陣，不覺腦後中了一戈。泐潭（Letan，地名）雖然能佈置長蛇大陣，怎奈沒有生擒活捉的機會。』顧左右說：『這裡還有不顧危亡單刀直入的人嗎？如果沒有，看我老僧從餓虎口中奪食去也。』拿起拄杖一齊趕了出去。 破趙收燕是主帥的才能，輸了機會奪回來，勝算又來了。渾身是膽，衝鋒陷陣，戰出重圍又被包圍。（雪關訚（Xueguan Yin，人名）） 吉安龍慶慶閑禪師（Ji'an Longqing Qingxian Chanshi，禪師名號）（黃龍南嗣） 因為問訊的緣故，龍（Long，指龍慶慶閑禪師）說：『依你的見解，只能得到上梢，得不到下梢。』禪師說：『我上梢也行，下梢也行。』龍說：『如何是上梢？』禪師說：『風過樹頭搖。』龍說：『如何是下梢？』禪師說：『刀砍斧鑿。』龍說：『老僧我可不是這樣。』禪師說：『如何是上梢？』龍說：『頭蓬鬆，耳朵聳立。』禪師說：『如何是下梢？』龍說：『緊緊地繫好草鞋。』禪師說：『謝謝師父回答。』龍便喝一聲。 世人只看到蘆葦。

【English Translation】 English version: It's not only to show that the student's eye of Chan study is correct, but also to make Dongshan (a famous Chan master) a true master in the future, daring not to mess around on the clean ground. I pick up the staff. Is there anyone who would stand up for Dongshan? Relying on the staff, it's impossible to even compare to Zhang Ju (a person's name) catching a rabbit. Chan Master Hongying of Longxing Letan (Longxing Letan Hongying Chanshi, a Chan master's title) (Successor of Huanglong Nan) A monk bowed and stood up, then lowered a corner of his robe and said, 'What is it like when taking off armor?' The Chan master said, 'It's delightful that the smoke of war has ceased, and bows and arrows are hung on the wall.' The monk then picked up his robe and said, 'What is it like when re-arming?' The Chan master said, 'If you don't reach the banks of the Wujiang River, I know you won't give up.' The monk then shouted. The Chan master said, 'You startled me.' The monk clapped once. The Chan master said, 'It's also surviving from death.' The monk bowed. The Chan master said, 'I thought you were a general who could conquer Yan and Zhao, but you turned out to be a smuggler of salt.' Yingshan Yin (Yingshan Yin, a person's name) said, 'The general's talent is wasted as a subordinate. Why didn't that monk say "Thief, thief, come out!" at that time?' Ru'an Zhang (Ru'an Zhang, a person's name) said, 'That monk charged into battle and was unknowingly struck by a spear in the back of his head. Although Letan (Letan, a place name) can deploy a long snake formation, he has no chance to capture anyone alive.' He looked around and said, 'Is there anyone here who dares to charge straight in regardless of danger? If not, watch me, this old monk, snatch food from the mouth of a hungry tiger!' He picked up his staff and chased them all out. Conquering Zhao and capturing Yan is the talent of a commander, losing the opportunity and regaining it, and the chances of winning come again. He is full of courage, charging into battle, breaking through the encirclement and being surrounded again. (Xueguan Yin (Xueguan Yin, a person's name)) Chan Master Qingxian of Longqing in Ji'an (Ji'an Longqing Qingxian Chanshi, a Chan master's title) (Successor of Huanglong Nan) Because of the inquiry, Long (Long, referring to Chan Master Longqing Qingxian) said, 'According to your understanding, you can only get the top end, not the bottom end.' The Chan master said, 'I can get both the top end and the bottom end.' Long said, 'What is the top end?' The Chan master said, 'The wind shakes the top of the tree.' Long said, 'What is the bottom end?' The Chan master said, 'Knife cutting and axe chiseling.' Long said, 'I, the old monk, am not like that.' The Chan master said, 'What is the top end?' Long said, 'Hair disheveled, ears erect.' The Chan master said, 'What is the bottom end?' Long said, 'Tightly tie the straw sandals.' The Chan master said, 'Thank you, Master, for answering.' Long then shouted. People only see the reeds.

花白。不見蓼花開又紅。若問樹頭的的意。西風昨夜到梧桐。(鐵機信)

龍慶因黃龍問得座披衣向後如何施設。師曰遇方即方遇圓即圓。龍曰你與么說話猶帶唇齒在。師曰。某甲祇如是。和尚又作么生。龍曰近前來與汝仔細說。師撫掌曰三十年用底今日捉敗。龍呵呵大笑曰一等是個精靈。

三昧真云。龍慶只知捉敗黃龍。不知被黃龍捉敗。三昧恁么也帶唇齒。此便是三十年底施設。也請勘之。

福州玄沙合文明慧禪師(黃龍南嗣)

僧問如何是道。師曰私通車馬。僧進一步。師曰官不容針。

酬機也祇看來機。善打圍兮脫得圍。擬騁驊騮千里步。金鞭被我掣將歸。(六雪訚)

黃檗積翠永庵主(黃龍南嗣)

問僧審奇。汝久不見何所為。曰近見偉藏主有個安樂處。師曰試舉似看。奇乃敘所得。師曰汝是偉未是。奇莫測。歸以告偉。偉曰汝非永不非。奇愈疑。走積翠質之南公。公大笑之。師聞作偈曰。明暗相參殺活機。大人境界普賢知。同條生不同條死。笑倒庵中老古錐。

陽山頂云。三個老漢綿里有針泥中有刺。明賞暗罰則不無。若是衲僧巴鼻。天地懸隔。何故。不合說是說非。

福州長慶惠暹文慧禪師(浮山遠下凈因臻嗣)

僧問。離上座之寶剎

【現代漢語翻譯】 花已凋謝，白茫茫一片。還沒見到蓼花盛開又變紅。如果要問這樹梢頭的真正含義，那就是西風昨夜已經吹到了梧桐樹上。（鐵機信）

龍慶禪師因為黃龍慧南禪師問他『披衣之後如何施設』。龍慶禪師回答說：『遇到方的就方，遇到圓的就圓。』黃龍慧南禪師說：『你這樣說話還帶著言語的痕跡。』龍慶禪師說：『我只能這樣說，和尚你又會怎麼做呢？』黃龍慧南禪師說：『靠近前來，我仔細告訴你。』龍慶禪師聽后拍手說：『我三十年來的功夫，今天被你識破了。』黃龍慧南禪師呵呵大笑說：『彼此都是一樣聰明的傢伙。』

三昧真禪師評論說：龍慶禪師只知道識破了黃龍慧南禪師，卻不知道自己也被黃龍慧南禪師識破了。三昧真禪師這樣說也帶著言語的痕跡。這便是三十年來的施設。也請各位參詳。

福州玄沙合文明慧禪師（黃龍慧南禪師的弟子）

有僧人問：『什麼是道？』玄沙合文明慧禪師回答說：『私通車馬。』僧人進一步追問。玄沙合文明慧禪師說：『官府容不下一根針。』

酬答機鋒也要看準時機。善於打獵的人才能逃脫包圍。想要讓駿馬奔馳千里，金鞭卻被我奪了回來。（六雪訚）

黃檗積翠永庵主（黃龍慧南禪師的弟子）

（黃檗積翠永庵主）問僧人審奇：『你很久不見，都在做什麼？』審奇回答說：『最近看到偉藏主有個安樂的地方。』黃檗積翠永庵主說：『試著說來聽聽。』審奇於是敘述了他所領悟的。黃檗積翠永庵主說：『你只是像偉藏主，但還不是偉藏主。』審奇感到迷惑不解。回去后把這件事告訴了偉藏主。偉藏主說：『你不是永庵主，但也不是不像永庵主。』審奇更加疑惑。於是跑到積翠山去請教南公。南公聽后大笑。黃檗積翠永庵主聽說了這件事，作偈說：『明與暗相互交織，是殺是活都在於時機。這是大人的境界，普賢菩薩才能明白。同條而生，不同條而死。笑倒了庵中的老古錐。』

陽山頂禪師評論說：這三個老漢綿裡藏針，泥里有刺。明裡的賞賜和暗裡的懲罰是少不了的。如果是真正的衲僧，那和他們就如同天地懸隔一般。為什麼呢？因為不應該說是說非。

福州長慶惠暹文慧禪師（浮山法遠禪師的弟子凈因臻禪師的弟子）

有僧人問：『離開上座的寶剎（寺廟），會怎麼樣？』

【English Translation】 The flowers have withered, a vast expanse of white. The smartweed flowers have not yet bloomed red. If you ask the true meaning of the treetop, it is that the west wind arrived at the paulownia tree last night. (Tieji Xin)

Because Huanglong (Huanglong Huinan) asked Longqing (Longqing) 'How to act after donning the robe?', Longqing replied, 'Square when meeting square, round when meeting round.' Huanglong said, 'Your words still carry traces of speech.' Longqing said, 'I can only say it this way, what would you do, venerable monk?' Huanglong said, 'Come closer, and I will tell you carefully.' Longqing clapped his hands and said, 'My thirty years of effort have been seen through by you today.' Huanglong laughed heartily and said, 'We are both clever fellows.'

Sanmei Zhen commented: Longqing only knew how to see through Huanglong, but did not know that he was also seen through by Huanglong. Sanmei's words also carry traces of speech. This is the arrangement of thirty years. Please examine it carefully.

Fuzhou Xuansha He Minghui (disciple of Huanglong Huinan)

A monk asked, 'What is the Dao (the Way)?' The master said, 'Secretly passing carriages and horses.' The monk pressed further. The master said, 'The government cannot tolerate a needle.'

Responding to opportunities also requires seeing the right moment. Those skilled at hunting can escape the encirclement. Wanting to let the steed gallop a thousand miles, the golden whip is snatched back by me. (Liu Xue Yin)

Huangbo Jicui Yong Anzhu (disciple of Huanglong Huinan)

(Huangbo Jicui Yong Anzhu) asked the monk Shenqi, 'What have you been doing since I haven't seen you for so long?' Shenqi replied, 'Recently, I saw that Abbot Wei has a place of peace and joy.' Huangbo Jicui Yong Anzhu said, 'Try to tell me about it.' Shenqi then described what he had realized. Huangbo Jicui Yong Anzhu said, 'You are like Abbot Wei, but you are not Abbot Wei.' Shenqi felt confused. After returning, he told Abbot Wei about this. Abbot Wei said, 'You are not Yong Anzhu, but you are not unlike Yong Anzhu.' Shenqi became even more puzzled. So he went to Jicui Mountain to consult Nan Gong. Nan Gong laughed loudly after hearing this. Huangbo Jicui Yong Anzhu, upon hearing this, composed a verse: 'Darkness and light intermingle, the opportunity for killing or giving life. This is the realm of great beings, known by Samantabhadra (Puxian) Bodhisattva. Born on the same branch, dying on different branches. The old fellow in the hermitage laughs until he falls over.'

Yangshan Ding commented: These three old men have needles hidden in cotton, thorns in the mud. Open rewards and secret punishments are indispensable. If they were true monks, they would be as far apart as heaven and earth. Why? Because one should not say right and wrong.

Fuzhou Changqing Hui Qian Wenhui (disciple of Jingyin Zhen, who was a disciple of Fushan Fayuan)

A monk asked, 'What happens when leaving the venerable one's precious monastery (baosha)?'

。登延慶之道場。如何是不動尊。師曰孤舟載月明。曰忽遇櫓棹俱停又作么生。師曰漁人偏愛宿蘆花。

瀛山訚別云。或有問山僧如何是不動尊。祇向道燒香禮拜著。

大鑒下十四世

蘄州東山法演禪師(白雲端嗣)

參白雲遂。舉僧問南泉摩尼珠話請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手丁寧問祖翁。幾度賣來還自買。為憐松竹引清風。云印可之。

妙喜杲云。山前一片閑田地。元來記得在。叉手丁寧問祖翁。祇為契券不分明。幾度賣來還自買。難為牙保人。為憐松竹引清風。喝一喝云。乞兒見小利。　文峰玉徴云。賣來還自買即不問。諸人且道。畢竟喚什麼作一片閑田地。直饒你道得分明。我更要問你討契券在。

山前田地賣還買。松竹清風痛自憐。堪笑夢中夸富貴。覺來那值半文錢。(遁庵演)

忍死丁寧見白雲。一杯鴆酒十分斟。若教不飲空歸去。田地無由被陸沉。(竹屋簡)

人情得富便稱強。松竹清風不掩藏。何似羲皇北牕下。解衣高臥納余涼。(理安問)

愛他風雪耐他寒。獨自悽悽把釣竿。夜靜云開孤月露。不堪看處也堪看。清風下載。月色將闌。拋綸假寐倚闌干。(天水廣)

東山曰。老僧遊方十餘年。參數十

【現代漢語翻譯】 。在延慶道場升座。『如何是不動尊』（什麼是不動尊）？師父說：『孤舟載月明。』（一葉孤舟載著明月）。（學人）問：『忽然遇到櫓和棹都停了，又該如何？』師父說：『漁人偏愛宿蘆花。』（漁人偏愛在蘆花叢中過夜）。

瀛山訚（Yingshan Yin）說：『或者有人問山僧，如何是不動尊？只向他說燒香禮拜就是了。』

大鑒下十四世

蘄州東山法演禪師（Qizhou Dongshan Fayan Chanshi）（白雲端嗣（Baiyun Duan Si））

參拜白雲（Baiyun）后，（白雲）舉僧人問南泉（Nanquan）『摩尼珠』（Manizhu，如意寶珠）的話請教。（東山法演禪師）聽后領悟，獻上投機偈說：『山前一片閑田地，叉手丁寧問祖翁。幾度賣來還自買，為憐松竹引清風。』（山前有一片空閑的田地，我恭敬地請教祖師。這塊地幾經賣出又買回，只因爲喜愛松竹能引來清風）。白雲（Baiyun）認可了他。

妙喜杲（Miaoxi Gao）說：『山前一片閑田地，元來記得在。叉手丁寧問祖翁，祇為契券不分明。幾度賣來還自買，難為牙保人。為憐松竹引清風。』（山前一片空閑的田地，原來還記得。恭敬地請教祖師，只因爲地契不清楚。幾經賣出又買回，難爲了中間擔保人。只因爲喜愛松竹能引來清風）。喝一聲說：『乞兒見小利。』（乞丐只看到小小的利益）。文峰玉徴（Wenfeng Yuzheng）說：『賣來還自買即不問，諸人且道，畢竟喚什麼作一片閑田地？直饒你道得分明，我更要問你討契券在。』（賣了又買回來暫且不問，各位說說，到底把什麼叫做一片空閑的田地？即使你說的很清楚，我還要問你要地契）。

山前田地賣還買，松竹清風痛自憐。堪笑夢中夸富貴，覺來那值半文錢。（遁庵演（Dunan Yan））

忍死丁寧見白雲，一杯鴆酒十分斟。若教不飲空歸去，田地無由被陸沉。（竹屋簡（Zhuwu Jian））

人情得富便稱強，松竹清風不掩藏。何似羲皇北牕下，解衣高臥納余涼。（理安問（Li Anwen））

愛他風雪耐他寒，獨自悽悽把釣竿。夜靜云開孤月露，不堪看處也堪看。清風下載，月色將闌。拋綸假寐倚闌干。（天水廣（Tianshui Guang））

東山（Dongshan）說：『老僧遊方十餘年，參數十

【English Translation】 . Ascending the Dharma hall at Yanjing. 『What is Acalanātha (immovable尊)?』 The master said, 『A lone boat carries the bright moon.』 (The master said: 'A solitary boat carries the bright moon.') (The student) asked, 『If suddenly encountering the oars and rudder all stopping, then what?』 The master said, 『Fishermen especially love to lodge among the reeds.』 (Fishermen especially love to spend the night among the reeds).

Yingshan Yin said, 『Perhaps someone asks the mountain monk, what is Acalanātha? Just tell him to burn incense and prostrate in worship.』

Fourteenth Generation from Dajian

Chan Master Fayan of Dongshan in Qizhou (Successor of Baiyun Duan)

After visiting Baiyun, (Baiyun) raised the question of the monk asking Nanquan about the 『Mani Jewel』 (Manizhu, wish-fulfilling jewel) for instruction. (Chan Master Fayan of Dongshan) understood upon hearing it and presented a verse of accord, saying: 『Before the mountain, a patch of idle land, with hands folded, I earnestly ask the ancestral elder. Several times sold and then bought back again, it is for the love of pines and bamboos drawing in the clear breeze.』 Baiyun approved of him.

Miaoxi Gao said, 『Before the mountain, a patch of idle land, originally remembered to be there. With hands folded, I earnestly ask the ancestral elder, only because the deed is not clear. Several times sold and then bought back again, making it difficult for the guarantor. It is for the love of pines and bamboos drawing in the clear breeze.』 He shouted, saying: 『A beggar sees a small profit.』 Wenfeng Yuzheng said, 『Selling and buying back again is not questioned, but everyone, tell me, what exactly is called a patch of idle land? Even if you say it clearly, I still want to ask you for the deed.』

The land before the mountain is sold and bought back again, the pines, bamboos, and clear breeze are painfully cherished. It is laughable to boast of wealth and honor in a dream, upon waking, it is not worth half a penny. (Dunan Yan)

Enduring death, earnestly seeing Baiyun, a cup of poison wine is fully poured. If you are taught to return without drinking, the land will have no way to be submerged. (Zhuwu Jian)

Human nature gains wealth and then claims strength, the pines, bamboos, and clear breeze are not concealed. How is it like under the north window of Emperor Xi, loosening clothes and lying down to enjoy the remaining coolness? (Li Anwen)

Loving its wind and snow, enduring its cold, alone and desolate, holding the fishing rod. The night is quiet, the clouds open, and the solitary moon is revealed, even the unbearable is also bearable. The clear breeze is fully loaded, the moonlight is about to wane. Casting the line, feigning sleep, leaning on the railing. (Tianshui Guang)

Dongshan said, 『This old monk has traveled for more than ten years, consulting dozens of

員善知識。將謂了當。及到浮山圓鑒會下。更開口不得。后又到白雲。因咬破一個鐵酸餡。真是百味具足。且道餡子一句作么生道。花發雞冠媚早秋。何人能染紫絲頭。有時風動頻相倚。似向階前斗不休。

靈隱岳雲。東山恁么說話猶欠悟在。

白雲鐵酸餡。衲僧難下口。忽然咬得破。大作獅子吼。(月庵果)

東山出隊歸示眾。出隊半個月。眼不見鼻孔。失卻祖師禪。拾得個骨董。且道向甚處著。一分奉釋迦牟尼佛。一分奉多寶佛塔。

峰頂𨛱云。山僧出隊五個月。眼睛鼻孔無差別。有人問我祖師禪。劈頭拄杖要見血。祇如遇釋迦牟尼佛多寶佛塔又作么生。乃和南云。恭惟合山頭首。久別眾慈。萬福萬福　徑山杲云。徑山出隊八十餘日。鼻孔常與眼睛相見。亦無祖師禪可失。亦不曾拾得骨董。則無以奉釋迦牟尼佛。亦無以奉多寶佛塔。畢竟得個甚麼。夜靜水寒魚不食。滿船空載月明歸。

東山因僧問如何是佛。師曰口是禍門。

的的當陽句。明明箭後路。著靴人吃肉。赤腳人趁兔。(徑山杲)

口是禍門。電掣雷奔。娑竭出海。震動乾坤。(鼓山圭)

東山因僧問。一大藏教是個切腳。未審切阿那個字。師曰缽啰娘。曰。學人祇問一字。為什麼卻答許多。師曰七

【現代漢語翻譯】 現代漢語譯本：各位善知識，（我）曾經認為（自己）已經完全明白了，等到去了浮山圓鑒（Fushan Yuanjian，禪師名）的門下，卻一句話也說不出來。後來又到了白雲（Baiyun，地名），因為咬破了一個鐵酸餡，真是百味俱全。那麼，這餡子一句該怎麼說呢？『花開雞冠，在早秋時節顯得嫵媚，有誰能將紫色的絲線染成這種顏色？有時在風中頻繁地相互依偎，好像在臺階前爭鬥個沒完沒了。』

靈隱岳雲（Lingyin Yueyun，禪師名）說，東山（Dongshan，禪師名）這樣說話，仍然欠缺開悟。

白雲的鐵酸餡，僧人難以入口。忽然咬破了，便發出巨大的獅子吼。（月庵果（Yue'an Guo，禪師名））

東山從隊伍中出來後向大眾開示：『出隊半個月，眼睛看不見鼻孔。失去了祖師禪，撿到了一個古董。』那麼，該把它放在哪裡呢？『一份供奉給釋迦牟尼佛（Sakyamuni Buddha），一份供奉給多寶佛塔（Prabhutaratna Stupa）。』

峰頂𨛱云（Fengding Minyun，禪師名）說：『山僧出隊五個月，眼睛和鼻孔沒有什麼差別。如果有人問我祖師禪，就劈頭一拄杖，要見血。』如果遇到釋迦牟尼佛和多寶佛塔又該怎麼辦呢？於是合掌說：『恭敬地問候合山的所有首座，久別了，祝願大家萬福萬福。』徑山杲（Jingshan Gao，禪師名）說：『徑山出隊八十多天，鼻孔經常和眼睛相見。也沒有什麼祖師禪可以失去，也不曾撿到什麼古董。』那麼，到底得到了什麼呢？『夜靜水寒，魚兒不吃食，滿船空載，在明月下歸來。』

東山因為有僧人問：『什麼是佛？』東山回答說：『口是禍門。』

的的確確是當陽句，明明是箭射出去后的路。穿靴子的人吃肉，赤腳的人追趕兔子。（徑山杲）

口是禍門，像閃電一樣迅速，像雷霆一樣奔騰。娑竭龍王（Sāgara，龍王名）從海中出來，震動天地。（鼓山圭（Gushan Gui，禪師名））

東山因為有僧人問：『《一大藏教》（Mahayana Buddhist Canon）是一個切腳，不知道切的是哪個字？』東山回答說：『缽啰娘（般若，Prajna）。』僧人說：『學生只問一個字，為什麼卻回答這麼多？』東山說：『七。』

【English Translation】 English version: Venerable good advisors, I used to think I had completely understood, but when I arrived at the assembly of Fushan Yuanjian (a Chan master), I couldn't utter a word. Later, I went to Baiyun (a place name), and because I bit into an iron-sour filling, it truly tasted of all flavors. So, how should this 'filling' phrase be expressed? 'Flowers bloom like cockscombs, charming in early autumn. Who can dye purple silk with this color? Sometimes they lean on each other frequently in the wind, as if fighting endlessly in front of the steps.'

Lingyin Yueyun (a Chan master) said, 'Dongshan's (a Chan master) way of speaking still lacks enlightenment.'

Baiyun's iron-sour filling, difficult for monks to swallow. Suddenly biting through it, a great lion's roar is produced. (Yue'an Guo (a Chan master))

Dongshan, after returning from the ranks, addressed the assembly: 'Out of the ranks for half a month, the eyes cannot see the nostrils. Losing the Zen of the Patriarchs, picking up an antique.' So, where should it be placed? 'One part is offered to Sakyamuni Buddha, one part is offered to the Prabhutaratna Stupa.'

Fengding Minyun (a Chan master) said, 'This mountain monk has been out of the ranks for five months, and there is no difference between the eyes and the nostrils. If someone asks me about the Zen of the Patriarchs, I will strike them over the head with my staff, wanting to see blood.' What should be done if encountering Sakyamuni Buddha and the Prabhutaratna Stupa? Then, he put his palms together and said, 'Respectfully greeting all the chief monks of the mountain, long time no see, wishing everyone ten thousand blessings.' Jingshan Gao (a Chan master) said, 'Jingshan has been out of the ranks for more than eighty days, and the nostrils often see the eyes. There is no Zen of the Patriarchs to lose, nor has he picked up any antiques.' So, what has he gained? 'The night is quiet, the water is cold, the fish do not eat, the boat is fully loaded, returning under the bright moon.'

Dongshan, because a monk asked, 'What is Buddha?' Dongshan replied, 'The mouth is the gate of misfortune.'

Truly, it is the Dangyang phrase, clearly the path after the arrow is shot. Those who wear boots eat meat, those who are barefoot chase rabbits. (Jingshan Gao)

The mouth is the gate of misfortune, as swift as lightning, as rushing as thunder. Sāgara (Dragon King) emerges from the sea, shaking heaven and earth. (Gushan Gui (a Chan master))

Dongshan, because a monk asked, 'The Mahayana Buddhist Canon is a cut-foot, I wonder which character is being cut?' Dongshan replied, 'Prajna (Wisdom).' The monk said, 'This student only asked for one character, why do you answer so many?' Dongshan said, 'Seven.'

字八字。

昭覺勤云。迅雷不及掩耳。　仰山欽舉畢卓拄杖云。十卜千千。　甄峰承云。利似倚天長劍。鈍如無孔鐵錘。　天目律云。者僧問個切腳。東山乃恁么答。且道是什麼義。紅塵堆中。花街柳巷。僻谷窮山。白雲澹盪。

唇上必並班豹剝。舌頭當的帝都丁。自古上賢猶不識。造次凡流豈可明。(石庵玿)

一大藏教是切腳。東山切得缽啰娘。胸中憤氣盤不得。忽作虹霓萬丈長。(即庵覺)

誰家畫閣露嬌娘。滿額梅花別㨾妝。著眼且須親看破。莫聞聲外喚檀郎。(夾山豫)

子晉廟前山月明。人聞往往夜吹笙。鸞吟鳳唱聽無拍。多少霓裳散序聲。(鐵容元)

東山示眾。四五百擔麥。二三千擔稻。好個休糧方。耆婆不得妙。

靈隱岳雲。東山老人好語。祇是探頭太過。香山有個方便。也要諸人共知。透得金剛圈。細嚼鐵酸餡。一飽忘百饑。始信不相賺。　伏龍長云。管取有錢常住。不無演祖。若是將無作有拔貧助富。還他無明老漢始得。米不蓄一粒。菜不栽一莖。任渠往來者。吃得飽膨脝。

東山因僧問如何是佛。師曰肥從口入。

老去眉須似雪霜。元來習氣尚難忘。少年無限傷心事。一度思量一斷腸。(佛鑒勤)

牙根爛嚼真彌勒。腹裡橫

【現代漢語翻譯】 現代漢語譯本：

字八字。

昭覺勤云：『迅雷不及掩耳。』仰山欽舉畢卓（古代傳說中的一位放浪不羈的隱士）拄杖云：『十卜千千。』甄峰承云：『利似倚天長劍，鈍如無孔鐵錘。』天目律云：『這僧問個切腳，東山乃恁么答，且道是什麼義？紅塵堆中，花街柳巷，僻谷窮山，白雲澹盪。』

唇上必並班豹剝，舌頭當的帝都丁。自古上賢猶不識，造次凡流豈可明。（石庵玿）

一大藏教是切腳，東山切得缽啰娘（智慧）。胸中憤氣盤不得，忽作虹霓萬丈長。（即庵覺）

誰家畫閣露嬌娘，滿額梅花別樣妝。著眼且須親看破，莫聞聲外喚檀郎。（夾山豫）

子晉廟前山月明，人聞往往夜吹笙。鸞吟鳳唱聽無拍，多少霓裳散序聲。（鐵容元）

東山示眾：『四五百擔麥，二三千擔稻，好個休糧方。耆婆（古代印度名醫）不得妙。』

靈隱岳雲：『東山老人好語，祇是探頭太過。香山有個方便，也要諸人共知。透得金剛圈，細嚼鐵酸餡。一飽忘百饑，始信不相賺。』伏龍長云：『管取有錢常住，不無演祖。若是將無作有拔貧助富，還他無明老漢始得。米不蓄一粒，菜不栽一莖。任渠往來者，吃得飽膨脝。』

東山因僧問如何是佛，師曰：『肥從口入。』

老去眉須似雪霜，元來習氣尚難忘。少年無限傷心事，一度思量一斷腸。（佛鑒勤）

牙根爛嚼真彌勒（未來佛），腹裡橫

【English Translation】 English version:

Word eight word.

Zhaojue Qin said, 'As swift as lightning, too fast to cover the ears.' Yangshan Qin raised Bi Zhuo's (a bohemian recluse in ancient legends) staff and said, 'Ten, one thousand, one thousand.' Zhenfeng Cheng said, 'Sharp as the Yitian Sword, blunt as an iron hammer without holes.' Tianmu Lu said, 'This monk asks about a 'cut foot,' and Dongshan answers in this way. What does it mean? In the piles of red dust, in the brothels and alleys, in remote valleys and poor mountains, white clouds drift gently.'

'On the lips, it must be like peeling a leopard; on the tongue, it is like the capital Ding. From ancient times, even the wise have not understood; how can ordinary people hastily understand?' (Shi'an Shao)

'The entire Tripitaka is a 'cut foot'; Dongshan cuts it like Prajna (wisdom). The anger in the chest cannot be contained, suddenly transforming into a rainbow ten thousand feet long.' (Ji'an Jue)

'Whose painted pavilion reveals a charming lady, with plum blossoms painted uniquely on her forehead? One must carefully observe with one's own eyes, and not call for her lover based on hearsay.' (Jiashan Yu)

'In front of the Zijin Temple, the mountain moon is bright; people often hear the sound of the sheng flute at night. The singing of phoenixes and luan birds is without rhythm; how many sounds of the Neon Feather Dance are scattered?' (Tierong Yuan)

Dongshan addressed the assembly: 'Four or five hundred loads of wheat, two or three thousand loads of rice, a good way to stop eating grain. Even Qi Po (a famous doctor in ancient India) cannot grasp its subtlety.'

Lingyin Yue said, 'The old man Dongshan speaks well, but he probes too deeply. Xiangshan has a convenient method, which he wants everyone to know. Penetrate the Vajra circle, chew the iron sour filling finely. Once full, forget a hundred hungers, and then you will believe you have not been deceived.' Fulong Chang said, 'Ensure that there is always money to stay, and there will be no lack of Yanzu. If you create something from nothing, and help the poor and enrich the wealthy, you must return it to the ignorant old man. Not storing a single grain of rice, not planting a single vegetable, let those who come and go eat their fill.'

Dongshan, because a monk asked what is Buddha, the master said, 'Fat enters through the mouth.'

'As I grow old, my eyebrows and beard are like snow and frost; it turns out that habits are still hard to forget. Limitless sad things of youth, each time I think about them, my heart breaks.' (Fojian Qin)

'Rottenly chewing the root of the tooth, the true Maitreya (future Buddha), across the belly'

吞老釋迦。大地虛空皆得飽。者回不到負檀家。(心聞賁)

東山示眾。釋迦彌勒猶是它奴。且道它是阿誰。便下座。

開聖覺因東山舉問。答云胡張三黑李四。山然之。時圓悟為首座。乃云。好則好。恐未實。次日入室。山仍舉前話。覺云昨日向和尚道了也。山云道什麼。云胡張三黑李四。山云不是不是。雲和尚為甚昨日道是。山云昨日是今日不是。覺大悟。　萬峰蔚云。你還識他么。不離者個即者個。我是阿誰誰是我。不審不審。蹉過蹉過。　平陽忞云。大小東山將常住果子私自受用。天童則不然。釋迦彌勒猶是他奴。且道他是阿誰。高聲召云。大眾。今晚小盡二十九。普請大眾喫茶去。拈拄杖驟步下應供堂。　鐵佛原云。諸人要知東山端的么。問取古廟裡中央第一尊泥塑土地位下黑將軍。　隱明綸云。大小祖師原來膽小道不得。何不問我。炭墼子。復云。炭墼子。莫潑水。擬抬頭。千萬里。

老年經節臘。樂事甚悠悠。不及兒童日。都來不解愁。(南堂靜)

釋迦彌勒是他奴。古今禪流知也無。好酒不須懸望子。酢酸何必掛葫蘆。(野牛平)

孤峰高臥且忘身。那管親王與重臣。自有一雙青白眼。未曾輕視等閑人。(翠霞寧)

寂寂簾垂無影像。六街月鎖不逢人。怪來九

【現代漢語翻譯】 現代漢語譯本：吞下老釋迦牟尼（Śākyamuni，佛教創始人）。整個大地和虛空都能得到飽足。這次卻回不到施捨者（檀家，Dānapati）那裡。（心聞賁）

東山禪師向大眾開示：釋迦牟尼（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）仍然是『它』的奴僕。那麼，『它』是誰呢？』說完便下座。

開聖覺因東山禪師舉例提問，回答說：『胡張三，黑李四。』東山禪師表示認可。當時圓悟禪師是首座，便說：『好是好，恐怕不實在。』第二天入室，東山禪師仍然提起之前的話。覺因禪師說：『昨天已經向和尚您說過了。』東山禪師問：『說什麼？』覺因禪師說：『胡張三，黑李四。』東山禪師說：『不是，不是。』覺因禪師說：『和尚您為什麼昨天說是？』東山禪師說：『昨天是，今天不是。』覺因禪師因此大悟。萬峰蔚禪師說：『你們還認識『它』嗎？不離開這個就是這個。我是誰？誰是我？不審，不審。錯過，錯過。』平陽忞禪師說：『大小東山禪師將常住的果子私自享用。天童禪師則不然。釋迦牟尼（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）仍然是『它』的奴僕。那麼，『它』是誰呢？』高聲喊道：『大眾！今晚是小盡二十九，請大眾一起去喫茶。』拿起拄杖，快步走向應供堂。鐵佛原禪師說：『各位想要知道東山禪師的真實意圖嗎？去問古廟裡中央第一尊泥塑土地神位下的黑將軍。』隱明綸禪師說：『大小祖師原來膽小，說不出來。為什麼不問我？炭墼子。』又說：『炭墼子，莫潑水。擬抬頭，千萬里。』

老年經歷節慶，快樂的事情非常悠閑。比不上兒童時代，完全不懂得憂愁。（南堂靜）

釋迦牟尼（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）是『它』的奴僕。古今禪宗修行者知道嗎？好酒不需要掛著望子牌招攬顧客，醋酸又何必掛葫蘆來掩飾？（野牛平）

獨自在高高的山峰上安臥，忘記自身。哪裡顧得上親王和重臣。自己有一雙清白的眼睛，不曾輕視任何一個普通人。（翠霞寧）

寂靜的簾子低垂，沒有影像。六街的月光鎖住，遇不到人。奇怪的是九

【English Translation】 English version: Swallowing the old Śākyamuni (the founder of Buddhism). The entire earth and void are satisfied. This time, however, it does not return to the almsgiver (Dānapati, benefactor). (Xinwen Ben)

Dongshan showed the assembly: 'Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still its servants. Then, who is 'it'?' Then he descended from his seat.

Kaisheng Jueyin Dongshan Zen master raised a question, answering: 'Hu Zhangsan, Hei Lisi.' Dongshan Zen master approved. At that time, Yuanwu Zen master was the head seat, and said: 'Good is good, but I'm afraid it's not real.' The next day he entered the room, and Dongshan Zen master still mentioned the previous words. Jueyin Zen master said: 'I already told the abbot yesterday.' Dongshan Zen master asked: 'What did you say?' Jueyin Zen master said: 'Hu Zhangsan, Hei Lisi.' Dongshan Zen master said: 'No, no.' Jueyin Zen master said: 'Why did the abbot say yes yesterday?' Dongshan Zen master said: 'Yesterday was, today is not.' Jueyin Zen master then had a great enlightenment. Wanfeng Wei Zen master said: 'Do you still recognize 'it'? Not leaving this is this. Who am I? Who is me? I don't know, I don't know. Missed, missed.' Pingyang Min Zen master said: 'Big and small Dongshan Zen masters privately enjoy the fruits of the monastery. Tiantong Zen master is not like that. Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still its servants. Then, who is 'it'?' He shouted loudly: 'Everyone! Tonight is the small end of the twenty-ninth, please everyone go to drink tea together.' He picked up his staff and walked quickly to the dining hall. Tiefo Yuan Zen master said: 'Do you want to know the true intention of Dongshan Zen master? Ask the black general under the first clay statue of the land god in the center of the ancient temple.' Yinming Lun Zen master said: 'Big and small patriarchs are originally timid and cannot say it. Why not ask me? Coal briquette.' He also said: 'Coal briquette, don't splash water. If you look up, it's thousands of miles away.'

Old age experiences festivals, and happy things are very leisurely. Not as good as childhood, completely unaware of sorrow. (Nantang Jing)

Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are its servants. Do Zen practitioners of ancient and modern times know this? Good wine does not need to hang a 'hoping for a son' sign to attract customers, why bother hanging a gourd to hide the sourness of vinegar? (Yeniu Ping)

Alone, lying high on the peak, forgetting oneself. How can one care about princes and important ministers. One has a pair of clear and white eyes, never looking down on any ordinary person. (Cuixia Ning)

The quiet curtain hangs low, without images. The moonlight locks the six streets, not meeting anyone. Strange that nine

五尊嚴甚。祇為從來不對賓。(眉浪滄)

東山因僧問如何是臨濟下事。師曰忤逆聞雷。

從前忤逆怕聞雷。不似大蟲看水磨。孤峰頂上要同行。十字街頭還共坐。(鼓山圭)

者僧苦下打斧拳。霹靂聲中宇宙昏。驚起無明金翅鳥。劈開滄海取龍吞。(東山空)

東山示眾。我有一物。不屬凡不屬聖。不屬邪不屬正。萬事臨時。自然號令。

瑞巖慍云。大小五祖何異宋人以死鼠為璞。山僧則不然。世有一物。在凡屬凡在聖屬聖。在邪屬邪在正屬正。萬事紛紛。何須號令。拈拄杖卓一下。　拙庵樸云。清溜溜。白滴滴。描不成。畫不出。覷著則眼睛瞎。撞著則腦門裂。且道與演和尚道底是同是別。

東山問僧曰。倩女離魂。那個是真底。

二女合為一媳婦。機輪截斷難回互。從來往返絕蹤由。行人莫問來時路。(普融藏主)

祇是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。(慈受深)

縱使百千劫。所作業不忘。因緣會遇時。果報還自受。(或庵體)

良宵愛月上危樓。幾處笙歌幾處愁。歌管未闌愁未歇。忽然天曉一時休。(且庵仁)

憶昔春風上苑行。爛窺紅紫厭平生。如今再到曾行處。寂寂無人草自青。(萬庵柔)

【現代漢語翻譯】 現代漢語譯本 五尊嚴是多麼莊嚴啊，只因爲從來不對待客人。（眉浪滄）

東山因為僧人問什麼是臨濟宗的家風。東山回答說：『忤逆聞雷。』

從前忤逆，害怕聽到雷聲。不像大蟲（老虎）觀看水磨。孤峰頂上要一起同行，十字街頭還要共同坐臥。（鼓山圭）

這位僧人苦心練習打斧拳，霹靂聲中宇宙昏暗。驚起了無明（佛教用語，指根本的迷惑）的金翅鳥（佛教護法神），劈開滄海，擒取龍吞食。（東山空）

東山向大眾開示說：『我有一物，不屬於凡夫，也不屬於聖人，不屬於邪惡，也不屬於正義。萬事來臨時，自然發出號令。』

瑞巖慍怒地說：『大小五祖（指禪宗五位祖師）和宋朝人把死老鼠當作寶玉有什麼區別？我這個山僧卻不這樣認為。世上有一物，在凡夫就屬於凡夫，在聖人就屬於聖人，在邪惡就屬於邪惡，在正義就屬於正義。萬事紛紛擾擾，何須號令？』說完，拿起拄杖敲了一下。

拙庵樸說：『清澈明亮，潔白無瑕，描繪不成，繪畫不出。注視它，眼睛會瞎；撞到它，腦門會裂。那麼，與演和尚所說的到底相同還是不同呢？』

東山問僧人說：『倩女離魂（出自唐傳奇，指女子靈魂離開身體），哪個是真正的？』

兩個女子合為一個媳婦，機輪截斷，難以挽回。從來往返，斷絕了軌跡和緣由，行人不要問來時的路。（普融藏主）

只不過是舊時行走的道路，隨便提起就會出錯。夜裡一陣狂風吹起，吹落了多少桃花啊！（慈受深）

縱然經歷百千劫，所造的業也不會忘記。因緣際會的時候，果報還是要自己承受。（或庵體）

美好的夜晚，喜愛在危樓上賞月。幾處傳來笙歌，幾處充滿愁緒。歌聲管樂還未停止，愁緒也未消散，忽然天亮了，一切都停止了。（且庵仁）

回憶往昔，在春風中游覽上苑，看遍了紅紫，厭倦了平庸的生活。如今再次來到曾經遊覽的地方，寂靜無人，只有青草自生。（萬庵柔）

【English Translation】 English version How solemn are the Five Reverences, simply because they never treat guests properly. (Meilang Cang)

Dongshan asked a monk, 'What is the style of the Linji school?' The master replied, 'Disobeying and fearing thunder.'

'In the past, being disobedient, I feared hearing thunder. Unlike a tiger watching a water mill. We should walk together on the peak of a solitary mountain, and sit together at the crossroads. (Gu Shan Gui)'

This monk painstakingly practices axe-fighting, in the sound of thunder, the universe is darkened. Startling the ignorant (Buddhism term, referring to fundamental delusion) Garuda (Buddhist protector deity), splitting the blue sea, capturing the dragon and swallowing it. (Dongshan Kong)

Dongshan addressed the assembly, 'I have a thing, it does not belong to the mundane, nor does it belong to the saintly, it does not belong to the evil, nor does it belong to the righteous. When all things arise, it naturally issues commands.'

Ruiyan angrily said, 'What is the difference between the Great and Small Fifth Ancestors (referring to the five Zen patriarchs) and the Song people who treat a dead rat as a precious gem? This mountain monk does not think so. There is a thing in the world, in the mundane it belongs to the mundane, in the saintly it belongs to the saintly, in the evil it belongs to the evil, in the righteous it belongs to the righteous. All things are in turmoil, why is there a need for commands?' Having said that, he struck the ground once with his staff.

Zhuo An Pu said, 'Clear and bright, pure white, cannot be depicted, cannot be painted. Stare at it, and your eyes will go blind; bump into it, and your forehead will crack. So, is what the monk Yan said the same or different?'

Dongshan asked a monk, 'Qian Nv Li Hun (from Tang legend, referring to a woman's soul leaving her body), which one is the real one?'

Two women combine into one daughter-in-law, the machine wheel is cut off, difficult to reverse. From beginning to end, the traces and causes are cut off, travelers do not ask the road they came from. (Pu Rong Abbot)

It's just the old path that was walked, casually mentioning it will lead to mistakes. Last night a gust of wind arose, how many peach blossoms were blown off! (Ci Shou Shen)

Even if it passes through hundreds of thousands of kalpas, the karma created will not be forgotten. When causes and conditions meet, the karmic retribution will still be borne by oneself. (Huo An Ti)

On a beautiful night, I love to admire the moon from a high tower. Several places send out the sound of reed pipes and songs, several places are filled with sorrow. The singing and music have not stopped, and the sorrow has not dissipated, suddenly it dawns, and everything stops. (Qie An Ren)

Recalling the past, strolling through the imperial garden in the spring breeze, seeing all the red and purple, I grew tired of the ordinary life. Now I come again to the place I once strolled, it is quiet and deserted, only the green grass grows by itself. (Wan An Rou)

南枝向暖北枝寒。何事春風作兩般。憑仗高樓莫吹笛。大家留取倚闌看。(雪庵瑾)

數聲羌笛最關情。去路遙遙恨不勝。彷彿暮云歸未合。遠山無限碧崚嶒。(惟庵然)

慣𢹂書劍走江湖。白手成家事豈孤。曾憶當年作客處。也聽人前唱鷓鴣。(濟水洸)

初三初四月朦朧。不似金鉤不似弓。誰把玉環敲兩段。半沉滄海半懸空。(大咸咸)

無端鑿壁暗偷光。春氣紛紛意渺茫。蝴蝶空餘魂夢冷。枝頭狼藉不成香。(慧昱)

翩翻黃鳥叫關關。洞口云深草木寒。一陣和風吹曉嶂。滿庭花露泣闌干。(蟠溪廣)

斗柄初回日漸長。羅浮春色十分香。一枝橫亞清波上。引得遊蜂上下忙。(慧鑒融)

與郎分袂侍郎行。一對鴛鴦畫不成。枕上夢迴春漏寂。透簾斜月照孤衾。(侶巖荷)

東山示眾。前回底今日使不著。今日底后回使不著。使不著。重遭撲。自古至於今。誰錯誰不錯。忽有個漢出來道。白雲不是今日錯。自曰錯。

保寧茂云。扶豎臨濟正宗。揭示楊岐奧旨。還他東山始得。雖然。也是泥里洗土塊。山僧即不然。去年底今年用得著。今日底後日用得著。用得著。重拈卻。一步闊一步。一著高一著。或有個漢出來道。長老與么說話也是無孔鐵錘。祇

【現代漢語翻譯】 現代漢語譯本 南枝向陽，北枝寒冷。為何春風如此不同對待？請在高樓上不要吹笛，讓大家靜靜地靠著欄桿欣賞這景色。(雪庵瑾) 幾聲羌笛最能觸動情感，離去的道路遙遠，心中充滿遺憾。彷彿傍晚的雲彩想要合攏卻未合攏，遠處的山巒呈現出無限碧綠。(惟庵然) 習慣帶著書劍闖蕩江湖，白手起家難道會孤單嗎？曾經記得當年做客的地方，也聽過別人唱鷓鴣詞。(濟水洸) 初三初四的月亮朦朧不清，不像金鉤也不像弓箭。是誰把玉環敲成兩段？一半沉入滄海，一半懸掛在空中。(大咸咸) 無緣無故地鑿開墻壁偷偷地借光，春天的氣息紛紛擾擾，心意渺茫。蝴蝶空留下冰冷的魂夢，枝頭的花朵凋零狼藉，不成香氣。(慧昱) 黃鳥翩翩飛舞，叫聲關關。洞口雲霧深厚，草木寒冷。一陣和風吹過早晨的山峰，滿庭的花露好像在欄桿上哭泣。(蟠溪廣) 北斗星的柄指向東方，白天漸漸變長。羅浮山的春色十分香濃。一枝花橫斜在清澈的水面上，引得蜜蜂上下飛舞忙碌。(慧鑒融) 與愛人分別，送他去侍奉長官。一對鴛鴦無法畫成。睡夢中醒來，春天的滴漏聲寂靜無聲，斜斜的月光透過簾子照在孤獨的被子上。(侶巖荷) 東山禪師向大眾開示：以前的（方法），今天用不上了；今天的（方法），以後用不上了。用不上？重新遭遇撲打！自古至今，誰對誰錯？忽然有個人出來說：『白雲不是今天才錯的。』（東山禪師）自己說：『錯了！』 保寧茂云禪師。扶持樹立臨濟宗的正宗，揭示楊岐派的奧妙宗旨，還他東山禪師的本來面目。雖然如此，也像是用泥巴洗泥塊一樣。山僧我就不一樣，去年的（方法）今年用得上，今天的（方法）以後用得上。用得上？重新拈起！一步比一步開闊，一著比一著高明。或者有個人出來說：『長老您這樣說話，也是無孔鐵錘。』

【English Translation】 English version The south branches face the warmth, the north branches are cold. Why does the spring breeze treat them so differently? Please don't play the flute on the high building, let everyone quietly lean on the railing and enjoy the scenery. (Xue'an Jin) A few sounds of the Qiang flute are most touching, the road to departure is long, and the heart is full of regret. It seems that the evening clouds want to close but have not closed, and the distant mountains show infinite green. (Wei'an Ran) Accustomed to traveling the world with books and swords, how can starting a family from scratch be lonely? I remember the place where I was a guest in those years, and I also heard others sing partridge words. (Ji Shui Guang) The moon on the third and fourth day of the lunar month is hazy, not like a golden hook or a bow. Who broke the jade ring into two pieces? Half sunk into the sea, half hanging in the air. (Da Xian Xian) For no reason, secretly digging a hole in the wall to steal light, the spring atmosphere is chaotic, and the mind is vague. The butterfly only leaves a cold soul dream, and the flowers on the branches are scattered and not fragrant. (Hui Yu) The yellow birds flutter and call Guan Guan. The clouds are deep at the entrance of the cave, and the vegetation is cold. A gust of gentle wind blows across the morning peaks, and the flowers and dew in the courtyard seem to be weeping on the railing. (Pan Xi Guang) The handle of the Big Dipper points to the east, and the days are getting longer. The spring scenery of Mount Luofu is very fragrant. A branch stretches horizontally on the clear water, attracting bees to fly up and down busily. (Hui Jian Rong) Parting with my lover, sending him to serve the officials. A pair of mandarin ducks cannot be painted. Waking up from a dream, the sound of the spring drip is silent, and the slanting moonlight shines on the lonely quilt through the curtain. (Lv Yan He) Dongshan showed to the public: The previous bottom today can't be used. Today's bottom can't be used later. Can't be used. Re-encountering a beating. From ancient times to the present. Who is wrong and who is not wrong. Suddenly a Han came out and said. White clouds are not wrong today. He himself said wrong. Baoning Maoyun. Supporting and establishing the orthodox sect of Linji. Revealing the profound purpose of Yangqi. Returning him to the beginning of Dongshan. Although. It is also washing mud with mud. The mountain monk is not like that. Last year's bottom can be used this year. Today's bottom can be used later. Can be used. Re-picking it up. One step wider than one step. One move higher than one move. Or a Han came out and said. Elder, your words are also a hammer without holes.

向他道。若是無孔鐵錘。正用得著。

東山垂語。路逢達道人。不將語默對。且將什麼對。

來說是非者。便是是非人。誠哉是言也。弄物不知名。(月林觀)

路逢達道人。不將語默對。攔腮劈面拳。直下會便會。(無門開)

東山示眾。譬如水牯牛過牕欞。頭角四蹄都過了。因甚尾巴過不得。

天童華云。者樣說話多年在肚皮裡。信知天下無人理會。所以密之三寸。今日拈出。敢問諸仁者。既是大底俱過了。為甚尾巴過不得。　獅林則云。者個是東山演祖不了事處。老漢參方三十年。也有兩件不了底事。是那兩件事。饑來要吃飯。困來要打眠。　虎丘森云。今為諸人說個譬喻。如蟭螟蟲能向火𦦨上作窠。因甚閻浮大地無他棲泊處。良久云。一曲兩曲無人會。雨過夜塘秋水深。　天花悅云。諸人還會也無。若也會得。未免白日見鬼。若也不會。亦未免白日見鬼。　大梅幟云。過得過不得則且置。畢竟喚什麼作牛尾巴。良久云。遍界不藏全體露。絲毫有見事還差。喝一喝。

龜本真靈物。都緣不自知。一朝親脫殼。直透九天飛。(如庵用)

浪靜風恬意轉殊。滿天星斗月輪孤。時人休戀一湖水。來上扁舟泛五湖。(鐵關樞)

功齊功化何曾了。已到家鄉未徹頭。直

【現代漢語翻譯】 現代漢語譯本： 對他說：『如果是沒有孔的鐵錘，那正用得上。』

東山禪師垂示：『路上遇到通達真理的人，不用言語或沉默來應對，那用什麼來應對呢？』

『說人是非的人，本身就是是非之人。』這話真是對啊！玩弄事物卻不瞭解其本質。（月林觀）

『路上遇到通達真理的人，不用言語或沉默來應對，迎面就是一拳。』直接領會就能明白。（無門開）

東山禪師向大眾開示：『比如水牛過窗戶，頭、角、四蹄都過去了，為什麼尾巴卻過不去呢？』

天童華云禪師說：『這樣的話多年來藏在肚子里，相信天下沒有人能理解。所以把它隱藏了很久，今天拿出來。敢問各位仁者，既然大的部分都過去了，為什麼尾巴卻過不去呢？』獅林則禪師說：『這是東山演祖禪師沒有了結的事情。老衲參學三十年，也有兩件沒有了結的事情。是哪兩件事呢？餓了要吃飯，困了要睡覺。』虎丘森禪師說：『現在為各位說個比喻，如同蟭螟蟲能在火焰上築巢，為什麼閻浮提（Jambudvipa，指我們所居住的這個世界）大地卻沒有它棲息的地方呢？』停頓片刻說：『一曲兩曲無人會，雨過夜塘秋水深。』天花悅禪師說：『各位領會了嗎？如果領會了，免不了白日見鬼；如果沒領會，也免不了白日見鬼。』大梅幟禪師說：『過得去過不去暫且不論，到底叫什麼做牛尾巴呢？』停頓片刻說：『遍界不藏全體露，絲毫有見事還差。』喝一聲。

烏龜本是真靈之物，都因為不瞭解自己。一旦徹底脫去外殼，就能直接飛向九天。（如庵用）

風平浪靜，意境格外不同，滿天星斗，只有一輪孤月。世人不要迷戀一湖之水，不如登上小船泛遊五湖。（鐵關樞）

功行圓滿，功歸於化，何曾了結？已經到達家鄉，卻還沒有完全透徹。直

【English Translation】 English version: Say to him, 'If it's a hammer without a hole, it's just what's needed.'

Dongshan said, 'Meeting a person who has attained the Dao (the Truth), do not respond with speech or silence. How should you respond?'

'He who speaks of others' faults is himself at fault.' Truly, these are wise words! Playing with things without knowing their names. (Yuelin Guan)

'Meeting a person who has attained the Dao (the Truth), do not respond with speech or silence. A slap in the face! Directly understanding is understanding.' (Wumen Kai)

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

Tiantong Huayun said, 'These words have been in my belly for many years. I believe that no one in the world understands them. Therefore, I have kept them secret for so long, and today I bring them out. I dare to ask you all, since the large parts have all passed through, why can't the tail pass through?' Shilin Ze said, 'This is where Dongshan Yanzu's (Dongshan Liangjie) matter was not resolved. I have studied for thirty years, and there are also two things that I have not resolved. What are those two things? When hungry, I want to eat; when tired, I want to sleep.' Huqiu Sen said, 'Now I will give you an analogy. It is like a midge that can build a nest on a flame. Why is there no place for it to dwell on the Jambudvipa (the world we live in)?' After a moment of silence, he said, 'One or two tunes, no one understands; after the rain, the night pond is deep with autumn water.' Tianhua Yue said, 'Have you all understood? If you have understood, you cannot avoid seeing ghosts in broad daylight; if you have not understood, you also cannot avoid seeing ghosts in broad daylight.' Damei Zhi said, 'Whether it can pass through or not is beside the point. What do you call the cow's tail?' After a moment of silence, he said, 'The entire universe does not conceal, the whole body is revealed; the slightest perception is still a mistake.' He shouted once.

The turtle is inherently a spiritual being, but it does not know itself. Once it completely sheds its shell, it can fly straight to the ninth heaven. (Ru'an Yong)

The waves are calm and the wind is still, the meaning is especially different. The sky is full of stars, and the moon is alone. People should not be attached to one lake, but rather board a small boat and sail the five lakes. (Tieguan Shu)

Merit is equal to transformation, how could it ever be finished? Already arrived home, but not completely thorough. Directly

須翻轉乾坤也。楊子江心水倒流。(瑞白雪)

髑髏謾說遇知音。天上人間亦浪尋。敲到第三雙眼直。誰知枯木有龍吟。(豁堂巖)

玉人夢暖不知春。轉棹蘆洲雪月傾。耕破扶桑云萬里。等閑換步喪通身。通身喪。絕伎倆。尾巴不在牕欞上。南山云起北山雨。平地滔天翻白浪。(寧遠地)

神龍脫骨躍天飛。尚憶寒潭春水湄。霹靂一聲魂膽落。九霄從此去無依。(隱含敷)

塊雨條風三月天。暖風何處不陶然。途中多少尋芳客。誤聽黃鸝作杜䳌。(敏學聖)

賊賊。何故。牕欞過不得。曾遭毒手墮深坑。尾巴尖上酬恩德。報君知。重擊節。鷂子不在新羅國。(卓靈常)

風敲月戶扆同冷。雨打茅堂暑亦寒。高臥懶尋人事俗。詩腸僅比酒腸寬。(自聞宣)

陳年心事總消磨。老去光陰白髮多。高閣凌煙名不掛。風前慵聽太平歌。(瑩章玠)

風雨無端妒落梅。紙牕竹榻亂聲來。一場好夢都驚散。蓬戶無人門自開。(綠雨蕉)

東山因僧問。牛頭未見四祖時如何。師曰頭上戴累垂。曰見后如何。師曰青布遮前。曰未見時因甚百鳥銜花獻。師曰富與貴是人之所欲。曰見后為什麼不銜花。師曰貧與賤是人之所惡。

徑山杲云。師翁雖則善赴來機。怎奈語驚時

【現代漢語翻譯】 現代漢語譯本： 須翻轉乾坤（天地）也。楊子江心水倒流。(瑞白雪) 髑髏（死人頭骨）謾說遇知音。天上人間亦浪尋。敲到第三雙眼直。誰知枯木有龍吟。(豁堂巖) 玉人夢暖不知春。轉棹蘆洲雪月傾。耕破扶桑（神話中的樹木）云萬里。等閑換步喪通身。通身喪。絕伎倆。尾巴不在牕欞上。南山云起北山雨。平地滔天翻白浪。(寧遠地) 神龍脫骨躍天飛。尚憶寒潭春水湄。霹靂一聲魂膽落。九霄（天空）從此去無依。(隱含敷) 塊雨條風三月天。暖風何處不陶然。途中多少尋芳客。誤聽黃鸝作杜䳌（杜鵑）。(敏學聖) 賊賊。何故。牕欞過不得。曾遭毒手墮深坑。尾巴尖上酬恩德。報君知。重擊節。鷂子不在新羅國（古代國家）。(卓靈常) 風敲月戶扆（屏風）同冷。雨打茅堂暑亦寒。高臥懶尋人事俗。詩腸僅比酒腸寬。(自聞宣) 陳年心事總消磨。老去光陰白髮多。高閣凌煙名不掛。風前慵聽太平歌。(瑩章玠) 風雨無端妒落梅。紙牕竹榻亂聲來。一場好夢都驚散。蓬戶無人門自開。(綠雨蕉) 東山因僧問：『牛頭（僧人名號）未見四祖（僧人名號）時如何？』師曰：『頭上戴累垂。』曰：『見后如何？』師曰：『青布遮前。』曰：『未見時因甚百鳥銜花獻？』師曰：『富與貴是人之所欲。』曰：『見后為什麼不銜花？』師曰：『貧與賤是人之所惡。』 徑山杲（僧人名號）云：『師翁雖則善赴來機，怎奈語驚時。』

【English Translation】 English version: It is necessary to overturn the universe (heaven and earth). The water in the heart of the Yangtze River flows backward. (Rui Baixue) The skull (dead person's skull) foolishly speaks of meeting a kindred spirit. Searching in vain between heaven and earth. Knocking until the third pair of eyes are straight. Who knows that a withered tree can have a dragon's roar? (Huo Tangyan) The jade beauty dreams warmly, unaware of spring. Turning the boat, the snow and moon傾斜 over the reed洲。Plowing through Fusang (mythical tree) for ten thousand miles of clouds. Casually changing steps, losing the whole body. Losing the whole body. No more skills. The tail is not on the window lattice. Clouds rise in the southern mountain, rain falls in the northern mountain. On flat ground, a滔天 white wave翻滾. (Ning Yuandi) The divine dragon sheds its bones and leaps into the sky. Still remembering the spring waters of the cold pool. With a thunderclap, the soul falls. From now on, the nine heavens (sky) have no reliance. (Yinhang Fu) Drizzling rain and gentle wind in the third month. Where is the warm wind not intoxicating? How many flower-seeking guests on the way. Mistakenly hearing the oriole as the cuckoo. (Minxue Sheng) Thief, thief. Why? Cannot pass through the window lattice. Once suffered a cruel hand and fell into a deep pit. Rewarding kindness with the tip of the tail. Telling you. Emphasizing again. The hawk is not in Silla (ancient country). (Zhuo Lingchang) The wind knocks on the moonlit door, the screen is equally cold. The rain beats on the thatched hall, the summer is also cold. Lying high, too lazy to seek worldly affairs. The poetic gut is only wider than the wine gut. (Ziwen Xuan) The old heart's affairs are all worn away. Old age, time passes, white hair increases. The name is not hung in the high pavilion凌煙. Lazily listening to the song of peace before the wind. (Yingzhang Jie) The wind and rain groundlessly envy the falling plum blossoms. Paper windows and bamboo beds, chaotic sounds come. A good dream is all startled and scattered. The humble door is unattended, the door opens by itself. (Lvyu Jiao) Dongshan asked a monk: 'What was Niu Tou (monk's name) like before he saw the Fourth Patriarch (monk's name)?' The master said: 'Wearing hanging ornaments on his head.' He said: 'What was he like after seeing him?' The master said: 'A blue cloth covers the front.' He said: 'Why did hundreds of birds offer flowers before he saw him?' The master said: 'Wealth and honor are what people desire.' He said: 'Why don't they offer flowers after seeing him?' The master said: 'Poverty and lowliness are what people hate.' Jingshan Gao (monk's name) said: 'Although the master is good at responding to opportunities, unfortunately, his words startle the times.'

聽。徑山今日有兩語要與師翁相見。牛頭未見四祖因甚百鳥銜花獻。茅屋上安鴟吻。見后因甚不銜花獻。佛殿里掘東司。　靈巖儲云。徑山固是別展旗槍。未免分作兩處。國清亦有一語要與徑山相見。牛頭未見四祖因甚百鳥銜花獻。不快漆桶。見后因甚不銜花獻。不快漆桶。且道東山底是徑山底是國清底是。一僧才出。清云。不快漆桶。

玉花金草滿籬東。翠竹蒼松趣更濃。杜宇一聲清夢斷。月明寂寂萬山空。(大善𡼕)

宗鑒法林卷三十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十三

集云堂　編

大鑒下十四世

東山一日持錫繞廊曰。莫有屬牛人問命么。眾無語。自曰。孫臏今日開舖。更無一人垂顧。可憐三尺龍鬚。喚作尋常破布。

無端平地起干戈。爭似屬牛人更多。滿面慚惶無著處。低頭依舊入煙蘿。(高峰妙)

忽然平地掘深坑。埋沒良家多少人。大似飏灰空里去。歸來不覺一身塵。(逕庭宗)

蘆花深處靜垂綸。雨夕煙朝春復春。放遍扁舟幾寒水。竟難逢個獨醒人。(鐵容元)

東山示眾。今夏無可管顧。諸人近作得一家宴。遂抬手曰。啰啰招。啰啰搖。啰啰送。莫怪空疏。伏惟珍重。

薦福

【現代漢語翻譯】 現代漢語譯本 聽。徑山（地名，也指徑山寺）今日有兩句話要與師翁相見。牛頭（牛頭宗，禪宗支派）未見四祖（道信，禪宗四祖）時，為何百鳥銜花獻？好比茅屋上安鴟吻（屋脊兩端的裝飾物）。見四祖后，為何不銜花獻？好比佛殿里挖掘廁所。靈巖儲云說，逕山固然是別出心裁，但未免分作兩處。國清（地名，也指國清寺）也有一句話要與徑山相見。牛頭未見四祖時，為何百鳥銜花獻？真是不痛快，像個漆桶。見四祖后，為何不銜花獻？真是不痛快，像個漆桶。那麼，請問東山（地名，也指東山寺）的境界、徑山的境界、國清的境界，究竟是什麼？一個僧人剛要開口，清云便說：真是不痛快，像個漆桶。

玉花金草開滿籬笆東邊，翠竹蒼松更添雅趣。杜鵑一聲啼叫，清夢被打斷，月光明亮，萬山寂靜空曠。（大善𡼕）

宗鑒法林卷三十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十三

集云堂 編

大鑒下十四世

東山（地名，也指東山寺）一日拿著錫杖繞著走廊說：『有沒有屬牛的人要算命？』眾人沒有回答。東山自言自語道：『孫臏（戰國時期軍事家）今天開張擺攤，竟然沒有一個人來光顧。可憐我這三尺長的鬍鬚，被人當作尋常破布。』

無端端地平地生波瀾，哪裡比得上屬牛的人更多？滿面慚愧惶恐無處安放，只好低頭依舊走進煙霧繚繞的山林。（高峰妙）

忽然在平地上挖掘深坑，埋沒了多少善良人家。就像揚灰到空中，回來后不覺得自己一身塵土。（逕庭宗）

蘆葦花深處，靜靜地垂釣，雨後的傍晚，煙霧籠罩的早晨，一年又一年。劃遍了無數小船，在寒冷的水面上，竟然難以遇到一個清醒的人。（鐵容元）

東山（地名，也指東山寺）向大眾開示：今年夏天沒有什麼可以照顧的。各位最近做了一場家宴。』於是抬起手說：『啰啰招，啰啰搖，啰啰送，莫怪我招待不週，請多珍重。』

薦福（寺名）

【English Translation】 English version Listen. Jing Shan (place name, also refers to Jing Shan Temple) today has two sentences to share with the Elder Master. Before Niu Tou (Niu Tou School, a branch of Zen Buddhism) met the Fourth Patriarch (Daoxin, the Fourth Patriarch of Zen), why did hundreds of birds carry flowers to offer? It's like placing a Chi Wen (ornamental ridge tile) on a thatched roof. After meeting the Fourth Patriarch, why did they not carry flowers to offer? It's like digging a toilet in the Buddha hall. Lingyan Chuyun said, 'Jing Shan is indeed unique, but it inevitably divides into two places.' Guo Qing (place name, also refers to Guo Qing Temple) also has a sentence to share with Jing Shan. Before Niu Tou met the Fourth Patriarch, why did hundreds of birds carry flowers to offer? It's truly unpleasant, like a lacquered bucket. After meeting the Fourth Patriarch, why did they not carry flowers to offer? It's truly unpleasant, like a lacquered bucket. So, tell me, what is the realm of Dong Shan (place name, also refers to Dong Shan Temple), what is the realm of Jing Shan, and what is the realm of Guo Qing?' Just as a monk was about to speak, Qingyun said, 'It's truly unpleasant, like a lacquered bucket.'

Jade flowers and golden grasses bloom all over the east side of the fence, emerald bamboos and verdant pines add even more charm. The cry of the cuckoo breaks the clear dream, the moonlight is bright, and ten thousand mountains are silent and empty. (Da Shan 𡼕)

Zong Jian Fa Lin, Volume Thirty-Two 卍 New Continued Collection, Volume 66, No. 1297, Zong Jian Fa Lin

Zong Jian Fa Lin, Volume Thirty-Three

Compiled by Ji Yun Tang

Fourteenth Generation After Da Jian

One day, Dong Shan (place name, also refers to Dong Shan Temple) walked around the corridor with a tin staff, saying, 'Is there anyone born in the year of the Ox who wants to have their fortune told?' No one answered. Dong Shan said to himself, 'Sun Bin (military strategist of the Warring States period) is opening a stall today, but not a single person has come to patronize it. It's a pity that my three-foot-long beard is regarded as ordinary rags.'

For no reason, waves arise on flat ground, how can it compare to even more people born in the year of the Ox? With a face full of shame and panic, there is nowhere to put it, so I bow my head and still enter the misty mountains. (Gao Feng Miao)

Suddenly digging a deep pit on flat ground, burying many good families. It's like scattering ashes into the sky, and when you come back, you don't realize you are covered in dust. (Jing Ting Zong)

Deep in the reeds, quietly fishing, rainy evenings, misty mornings, year after year. Rowing countless small boats on the cold water, it is difficult to meet a sober person. (Tie Rong Yuan)

Dong Shan (place name, also refers to Dong Shan Temple) instructed the assembly: 'There is nothing to take care of this summer. Everyone has recently had a family banquet.' Then he raised his hand and said, 'Lo lo zhao, lo lo yao, lo lo song, don't blame me for not being attentive, please take care.'

Jian Fu (Temple name)

璨云。老東山龍肝鳳髓百味具足。怎奈美食不中飽人餐。　伏龍長云。一個鐵酸餡百味具足。知他祭了多少閑神野鬼。直饒一咬百雜碎。到者里急須吐卻。

東山謝監收上堂。人之性命。第一須是○。欲得成此○。先須防于○。若是真○人。○○。

理安問云。大小五祖弄巧成拙。　寶掌白雲。會么。山僧今日不惜舌頭與諸人略為道破。良久云。摩斯吒心肝。要且不在樹頭上。　寶峰弁云。賊不打貧家。　法林音云。人之性命。第一離卻○。若要離卻○。先須識得○。若是真○人。搖手云。斷不○○。

一二三四五六圈。心肝粉碎髑髏穿。若將方木投圓竅。丑姥爭教得少年。(高峰妙)

鬼爭漆桶顯顢頇。擲去拋來細自看。匝地一聲箍爆折。六花迸裂不成團。(古帆楫)

弟兄五六像娘生。聲氣相同總一門。黑漆崑崙須著眼。莫將名字錯評論。(劍關范)

上山下山入山谷。溪中落日留我宿。本意逃名入市廛。那知名落今人目。鳥喃喃。花蔟蔟。幾片閑云掛松竹。咄君子哉若人。慎幽獨。(云壑弁)

蒲蘆銜青蟲。終朝咒類我。青蟲面板脫。飛出盡蒲蘆。(止谷聲)

東山示眾。白雲不會說禪。山門開向兩邊。有人動著關棙。兩片東扇西扇。

月江印云。五

【現代漢語翻譯】 現代漢語譯本： 璨云（僧人法號）。老東山（指經驗豐富的禪師）的龍肝鳳髓，百味俱全，怎麼會吃不飽人呢？伏龍長云（僧人法號）。一個鐵酸餡，百味俱全，不知他祭拜了多少無用的神和鬼。即使咬一口，也是百般雜碎，到了這裡，必須趕緊吐掉。

東山謝監收上堂（指禪師登上法座說法）。人的性命，第一需要的是圓滿（○，指佛性或真如）。想要成就這個圓滿，首先要防備缺陷（○，指煩惱或執著）。如果是真正的圓滿之人，則圓滿圓滿（○○，指證悟后的自在狀態）。

理安問（僧人法號）道：大小五祖（指禪宗五祖弘忍及其弟子）弄巧成拙。寶掌（僧人法號）說：會嗎？山僧我今天不惜口舌，為你們略微道破。良久說：摩斯吒（梵語，指智慧）的心肝，要緊的卻不在樹頭上（指不在外在形式上）。寶峰弁（僧人法號）說：賊不打貧家（指沒有執著的人不會被煩惱所困擾）。法林音（僧人法號）說：人的性命，第一要離開的是缺陷（○，指煩惱或執著）。若要離開缺陷，首先要認識缺陷（○，指煩惱或執著的本質）。如果是真正的圓滿之人，搖手說：斷然不會缺陷缺陷（○○，指不會再有煩惱或執著）。

一二三四五六圈，心肝粉碎髑髏穿。若將方木投圓竅，丑姥爭教得少年。（高峰妙，僧人法號）

鬼爭漆桶顯顢頇，擲去拋來細自看。匝地一聲箍爆折，六花迸裂不成團。（古帆楫，僧人法號）

弟兄五六像娘生，聲氣相同總一門。黑漆崑崙須著眼，莫將名字錯評論。（劍關范，僧人法號）

上山下山入山谷，溪中落日留我宿。本意逃名入市廛，那知名落今人目。鳥喃喃，花蔟蔟。幾片閑云掛松竹。咄君子哉若人，慎幽獨。（云壑弁，僧人法號）

蒲蘆銜青蟲，終朝咒類我。青蟲面板脫，飛出盡蒲蘆。（止谷聲，僧人法號）

東山（指禪師）向大眾開示：白雲（指禪師自己）不會說禪。山門開向兩邊。有人動著關棙（指觸動了關鍵），兩片東扇西扇（指門戶大開）。

月江印（僧人法號）說：五（指五蘊，色受想行識）。 English version: Can Yun (monk's Dharma name). Old Dongshan's (referring to an experienced Zen master) dragon liver and phoenix marrow, with all flavors complete, how can it not satisfy people? Fu Long Chang Yun (monk's Dharma name). An iron-sour filling, with all flavors complete, who knows how many useless gods and ghosts he has sacrificed to. Even if you take a bite, it's all kinds of miscellaneous scraps; when you get here, you must quickly spit it out.

Dongshan Xie, the supervisor, ascends the hall (referring to the Zen master ascending the Dharma seat to preach). A person's life, the first thing needed is completeness (○, referring to Buddha-nature or Suchness). If you want to achieve this completeness, you must first guard against defects (○, referring to afflictions or attachments). If it is a truly complete person, then complete, complete (○○, referring to the state of freedom after enlightenment).

Li An (monk's Dharma name) asked: The Great and Small Fifth Ancestors (referring to the Fifth Patriarch Hongren and his disciples) overreached themselves and bungled things. Bao Zhang (monk's Dharma name) said: Do you understand? This mountain monk today will not spare his tongue and will briefly explain it to you. After a long pause, he said: The heart and liver of Mosizha (Sanskrit, referring to wisdom), the important thing is not on the treetop (referring to not being in external forms). Bao Feng Bian (monk's Dharma name) said: Thieves don't rob poor families (referring to people without attachments not being troubled by afflictions). Fa Lin Yin (monk's Dharma name) said: A person's life, the first thing to leave behind is defects (○, referring to afflictions or attachments). If you want to leave behind defects, you must first recognize defects (○, referring to the nature of afflictions or attachments). If it is a truly complete person, he shakes his hand and says: Absolutely will not defect, defect (○○, referring to no longer having afflictions or attachments).

One, two, three, four, five, six circles, heart and liver shattered, skull pierced. If you put a square peg in a round hole, how can an ugly old woman become young? (Gao Feng Miao, monk's Dharma name)

The ghosts fight over the lacquer bucket, revealing ignorance, throwing it back and forth, looking at it carefully. With a sound that shakes the earth, the hoop bursts and breaks, and the six flowers burst and shatter into a mess. (Gu Fan Ji, monk's Dharma name)

Five or six brothers look like they were born from the same mother, their voices and energy are the same, all from the same family. You must keep an eye on the black lacquer Kunlun, don't misjudge the names. (Jian Guan Fan, monk's Dharma name)

Up the mountain, down the mountain, into the valley, the setting sun in the stream keeps me for the night. Originally intended to escape fame and enter the market, but unexpectedly my name falls into the eyes of people today. The birds murmur, the flowers cluster. A few idle clouds hang on the pine and bamboo. Alas, a gentleman like this, be careful in solitude. (Yun He Bian, monk's Dharma name)

A reed holds a green worm in its mouth, chanting curses like me all day long. The green worm sheds its skin and flies out, leaving the reed empty. (Zhi Gu Sheng, monk's Dharma name)

Dongshan (referring to the Zen master) instructs the assembly: Baiyun (referring to the Zen master himself) does not know how to speak Zen. The mountain gate opens to both sides. If someone touches the latch (referring to touching the key point), the two east fans and west fans (referring to the gate opening wide).

Yue Jiang Yin (monk's Dharma name) said: Five (referring to the five aggregates, form, feeling, perception, volition, and consciousness).

【English Translation】 English version: Can Yun (monk's Dharma name). Old Dongshan's (referring to an experienced Zen master) dragon liver and phoenix marrow, with all flavors complete, how can it not satisfy people? Fu Long Chang Yun (monk's Dharma name). An iron-sour filling, with all flavors complete, who knows how many useless gods and ghosts he has sacrificed to. Even if you take a bite, it's all kinds of miscellaneous scraps; when you get here, you must quickly spit it out. Dongshan Xie, the supervisor, ascends the hall (referring to the Zen master ascending the Dharma seat to preach). A person's life, the first thing needed is completeness (○, referring to Buddha-nature or Suchness). If you want to achieve this completeness, you must first guard against defects (○, referring to afflictions or attachments). If it is a truly complete person, then complete, complete (○○, referring to the state of freedom after enlightenment). Li An (monk's Dharma name) asked: The Great and Small Fifth Ancestors (referring to the Fifth Patriarch Hongren and his disciples) overreached themselves and bungled things. Bao Zhang (monk's Dharma name) said: Do you understand? This mountain monk today will not spare his tongue and will briefly explain it to you. After a long pause, he said: The heart and liver of Mosizha (Sanskrit, referring to wisdom), the important thing is not on the treetop (referring to not being in external forms). Bao Feng Bian (monk's Dharma name) said: 'Thieves don't rob poor families' (referring to people without attachments not being troubled by afflictions). Fa Lin Yin (monk's Dharma name) said: A person's life, the first thing to leave behind is defects (○, referring to afflictions or attachments). If you want to leave behind defects, you must first recognize defects (○, referring to the nature of afflictions or attachments). If it is a truly complete person, he shakes his hand and says: Absolutely will not defect, defect (○○, referring to no longer having afflictions or attachments). One, two, three, four, five, six circles, heart and liver shattered, skull pierced. If you put a square peg in a round hole, how can an ugly old woman become young? (Gao Feng Miao, monk's Dharma name) The ghosts fight over the lacquer bucket, revealing ignorance, throwing it back and forth, looking at it carefully. With a sound that shakes the earth, the hoop bursts and breaks, and the six flowers burst and shatter into a mess. (Gu Fan Ji, monk's Dharma name) Five or six brothers look like they were born from the same mother, their voices and energy are the same, all from the same family. You must keep an eye on the black lacquer Kunlun, don't misjudge the names. (Jian Guan Fan, monk's Dharma name) Up the mountain, down the mountain, into the valley, the setting sun in the stream keeps me for the night. Originally intended to escape fame and enter the market, but unexpectedly my name falls into the eyes of people today. The birds murmur, the flowers cluster. A few idle clouds hang on the pine and bamboo. Alas, a gentleman like this, be careful in solitude. (Yun He Bian, monk's Dharma name) A reed holds a green worm in its mouth, chanting curses like me all day long. The green worm sheds its skin and flies out, leaving the reed empty. (Zhi Gu Sheng, monk's Dharma name) Dongshan (referring to the Zen master) instructs the assembly: Baiyun (referring to the Zen master himself) does not know how to speak Zen. The mountain gate opens to both sides. If someone touches the latch (referring to touching the key point), the two east fans and west fans (referring to the gate opening wide). Yue Jiang Yin (monk's Dharma name) said: Five (referring to the five aggregates, form, feeling, perception, volition, and consciousness).

祖老人蓋為慈悲之故。有落草之談。育王不會說禪。破屋覷見青天。等閑從頭蓋覆。寧免紙裹麻纏。但願有錢留客醉。也勝騎馬傍人門。

東山上堂。山僧昨日入城見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。動轉行坐青黃赤白。一一見了。仔細看來。元來青布幔里有人。山僧忍俊不禁乃問。長史高姓。它道。老和尚看便了。問甚麼姓。大眾。山僧被它一問。直得無言可對無理可伸。還有人為山僧道得么。昨日那裡落節。今日者里拔本。

天寧琦云。誰家別館池塘里。一對鴛鴦畫不成。　白巖符云。五祖是從那邊過來底人。胸次間要禪道佛法氣息一點也無。故能向虛空中建城雉。海面上架樓臺。雖然。尚有一人呵呵大笑。若識得此人。許你具透關眼。

東山舉昔有秀才著無鬼論。一日鬼現身曰。你道無。我𠰒。秀才無語。師曰。當時祇以手作鵓鳩㭰曰。谷谷孤。

說有道無徒費力。現身無語強分疏。祇消一個鵓鳩㭰。百怪千妖盡掃除。(此山應)

東山示眾。祖師說不著。佛眼看不見。四面老婆心。為君通一線。便下座。

徑山及云。若教頻下淚。滄海也須干。　全室泐云。者老漢大似靈龜拽尾。拂跡成痕。天界即不與么。卓拄杖下座。

東山因僧問如何是

為人一句。師曰門前石塔子。

門前石塔子。八白與九紫。方道既分明。免被巡官使。(雪堂行)

東山因僧問如何是佛。師曰露胸跣足。曰如何是法。師曰大赦不原。曰如何是僧。師曰釣魚船上謝三郎。

徑山杲云。此三語中。一語具三玄三要。四料揀。四賓主。洞山五位。雲門三句。百千法門無量妙義。若檢得出。許你具一隻眼。　天寧琦云。三玄三要。四料揀。四賓主。洞山五位。雲門三句。百千法門無量妙義。大似頭上安頭。天寧今日為諸人抽卻釘㧞卻楔。做一個灑灑落落大丈夫兒豈不好。何故。吃他殘羹餿飯。隨他腳後跟轉。被他喚作無地頭漢。慚惶殺人。　起綱宗云。語不離窠臼。焉能出蓋纏。有問山僧如何是佛。向道泥豬癩狗。如何是法。激濁揚清。如何是僧。驢腮馬面。且道與演祖是同是別。

東山每遇僧來請益。祇曰無者閑工夫。

彼此且無相負累。行人莫不失鉤錐。雖然不瞎眾生眼。也好拳頭劈口椎。(龍門遠)

東山因諸寺長老入山上堂。臨濟入門便喝。是什麼熱碗鳴聲。德山入門便棒。拗曲作直。雲門三句洞山五位。大開眼了作夢。何故如此。國清才子貴。家富小兒嬌。

云居莊云。五祖老人大似將常住物作自己人情。徑山見處也要諸人共知。

【現代漢語翻譯】 現代漢語譯本 為人一句。師父說：『門前的石塔子。』

『門前的石塔子，八白與九紫。方向道理既然分明，就能免於被巡官所役使。』（雪堂行）

東山禪師因有僧人問：『如何是佛？』 禪師說：『露胸跣足。』 僧人問：『如何是法？』 禪師說：『大赦不原。』 僧人問：『如何是僧？』 禪師說：『釣魚船上謝三郎。』

徑山杲（Jingshan Gao）說：『這三句話中，每一句都具備三玄三要、四料揀、四賓主、洞山五位、雲門三句、百千法門無量妙義。如果能檢查得出，就允許你具備一隻眼。』 天寧琦（Tianning Qi）說：『三玄三要、四料揀、四賓主、洞山五位、雲門三句、百千法門無量妙義，太像頭上安頭。天寧我今天為各位抽掉釘子拔掉楔子，做一個灑灑落落的大丈夫豈不是很好？為什麼呢？吃他人的殘羹冷飯，跟在他人腳後跟轉，被他人喚作無地頭漢，真是慚愧死了。』 起綱宗（Qi Gangzong）說：『言語不離舊窠臼，怎能超出覆蓋纏繞？有人問山僧如何是佛，就說泥豬癩狗；如何是法，就說激濁揚清；如何是僧，就說驢腮馬面。且說與演祖（Yanzu）是相同還是不同？』

東山禪師每當有僧人前來請教，總是說：『無者閑工夫。』

『彼此且無互相負累，行人莫不失去鉤錐。雖然不瞎眾生眼，也好拳頭劈口椎。』（龍門遠）

東山禪師因為各寺長老進入山上法堂，臨濟（Linji）入門便喝問：『是什麼熱碗鳴聲？』 德山（Deshan）入門便棒打：『拗曲作直。』 雲門三句洞山五位，大開眼了卻在作夢。為什麼如此？國清寺的才子身價高貴，富裕人家的小兒嬌生慣養。

云居莊（Yunju Zhuang）說：『五祖老人太像將常住的物品當作自己的人情。徑山禪師的見解也要各位共同知曉。』

【English Translation】 English version A word for others. The Master said: 'The stone pagoda in front of the gate.'

'The stone pagoda in front of the gate, eight white and nine purple. Since the direction and principles are clear, one can avoid being used by the patrolling officer.' (Xuetang Xing)

Dongshan (name of a Zen master) was asked by a monk: 'What is Buddha?' The Master said: 'Bare chest and bare feet.' The monk asked: 'What is Dharma?' The Master said: 'General amnesty without pardon.' The monk asked: 'What is Sangha?' The Master said: 'Xie Sanlang on a fishing boat.'

Jingshan Gao (name of a Zen master) said: 'In these three sentences, each sentence possesses the three mysteries and three essentials, the four selections, the four guests and hosts, the five ranks of Dongshan, the three phrases of Yunmen, the hundred thousand Dharma gates, and the immeasurable wonderful meanings. If you can examine and find them, you are allowed to have one eye.' Tianning Qi (name of a Zen master) said: 'The three mysteries and three essentials, the four selections, the four guests and hosts, the five ranks of Dongshan, the three phrases of Yunmen, the hundred thousand Dharma gates, and the immeasurable wonderful meanings are too much like putting a head on top of a head. Today, I, Tianning, will pull out the nails and remove the wedges for everyone, wouldn't it be good to be a free and unrestrained great man? Why? Eating other people's leftovers, following behind their heels, being called a homeless man by them, it's truly shameful.' Qi Gangzong (name of a Zen master) said: 'If words do not leave the old nest, how can they go beyond the covering entanglement? If someone asks the mountain monk what is Buddha, say it's a mud pig and a mangy dog; what is Dharma, say it's stirring up the muddy and clarifying the pure; what is Sangha, say it's a donkey's cheek and a horse's face. Now, tell me, are they the same or different from Yanzu (name of a Zen master)?'

Whenever a monk came to Dongshan (name of a Zen master) for instruction, he would always say: 'The one without idle effort.'

'Each other without mutual burden, travelers all lose their hooks and awls. Although it doesn't blind sentient beings' eyes, it's good to smash their mouths with a fist.' (Longmen Yuan)

Dongshan (name of a Zen master), because the elders of various temples entered the mountain hall, Linji (name of a Zen master) entered and shouted: 'What is the sound of a hot bowl?' Deshan (name of a Zen master) entered and struck with a stick: 'Bending the crooked and making it straight.' The three phrases of Yunmen and the five ranks of Dongshan, opening your eyes wide but dreaming. Why is it like this? The talented scholars of Guoqing Temple are highly valued, and the children of wealthy families are spoiled.

Yunju Zhuang (name of a Zen master) said: 'The old man Wuzu (name of a Zen master) is too much like treating the permanent property as his own personal favor. The views of Jingshan (name of a Zen master) should also be known by everyone together.'

乃豎起拂子云。德山臨濟洞山雲門。祇今在拂子頭上。各說不二法門了。一時走入凈瓶里澡浴去也。何故如此。水流原在海。月落不離天。

東山凡見僧來便曰屈屈。僧曰屈作甚麼。師曰如今不屈更待何時。

盡力不奈何。按牛頭吃草。若無錦繡文。難以論嘉藻。(龍門遠)

東山上堂。將四大海為硯。須彌山為筆。有人向空中寫得祖師西來意五字。老僧大展坐具拜它。

長翁凈云。當時天童若見。祇對他道款出囚口。今則莫有同款者么。既無。依俙斜去雁。驚破海天秋。　梅源蔭以拂子空中畫一畫云。祖師西來意。寫了塞天地。敢問老太平。何處展坐具。眾中可有為太平轉身吐氣者么。若無。莫怪梅源鐵筆無情。便擲拂子歸方丈。

東山上堂。太平不會禪。一向外邊走。臘月三十日。贏得一張口。且道那個是太平口。自曰。兩片皮也不識。

雪竇云云。山僧則不然。雪竇不會禪。一向家裡坐。臘月三十日。分明成話墮。扯索底扯索。抬木底抬木。谷應山鳴。聲光轆轆。阿呵呵。夜深山寺暖烘烘。個個寮房一爐火。

東山問僧。離卻四大五蘊。那個是你清凈法身。

堂堂白日上刀梯。任是崑崙眼亦迷。多謝門前案山子。春來秋去泄天機。(雪堂行)

東山示

【現代漢語翻譯】 現代漢語譯本：於是豎起拂塵說：『德山（Deshan，人名）、臨濟（Linji，人名）、洞山（Dongshan，人名）、雲門（Yunmen，人名），如今都在這拂塵頭上了，各自說著不二法門。』一時都走入凈瓶里洗澡去了。為什麼這樣呢？因為水流最終歸於大海，月亮落下也不離天空。

東山（Dongshan，地名）凡是見到僧人來就說『屈屈』。僧人問：『屈作什麼？』東山說：『如今不屈，更待何時？』

盡力也無可奈何，就像按著牛頭讓它吃草一樣。如果沒有錦繡般的文采，難以評論美好的辭藻。（龍門遠）

東山（Dongshan，地名）上堂說法，將四大海作為硯臺，須彌山（Sumeru，佛教中的山名）作為筆。如果有人在空中寫出『祖師西來意』（Zushi Xilai Yi，禪宗用語，指達摩祖師從西方來到中國的目的）這五個字，老僧我將大展坐具來拜它。

長翁凈云（Changweng Jingyun，人名）說：『當時天童（Tiantong，地名）如果見到這種情況，只對他說道：款出囚口。』現在可有相同見解的人嗎？既然沒有，就像依稀斜飛的大雁，驚破了海天之秋。梅源蔭（Meiyuan Yin，人名）用拂塵在空中畫了一下說：『祖師西來意，寫了塞天地。敢問老太平（Laotaiping，人名），何處展坐具？』大眾中可有為太平轉身吐氣的人嗎？如果沒有，就不要怪梅源的鐵筆無情。』說完便擲下拂塵回到方丈。

東山（Dongshan，地名）上堂說法，說：『太平（Taiping，人名）不會禪，一向往外邊走。臘月三十日，贏得一張口。』且說哪個是太平的口？自己回答說：『兩片皮也不識。』

雪竇（Xuedou，地名）云云。山僧則不然。雪竇不會禪，一向家裡坐。臘月三十日，分明成話墮。扯索底扯索，抬木底抬木。谷應山鳴，聲光轆轆。阿呵呵。夜深山寺暖烘烘，個個寮房一爐火。

東山（Dongshan，地名）問僧人：『離開四大（四大，佛教用語，指地、水、火、風）五蘊（五蘊，佛教用語，指色、受、想、行、識），哪個是你的清凈法身？』

堂堂白日上刀梯，任是崑崙（Kunlun，山名）眼亦迷。多謝門前案山子，春來秋去泄天機。（雪堂行）

東山（Dongshan，地名）開示

【English Translation】 English version: Then he raised the whisk and said, 'Deshan (德山, a person's name), Linji (臨濟, a person's name), Dongshan (洞山, a person's name), and Yunmen (雲門, a person's name) are all on the head of this whisk now, each speaking the non-dual dharma gate.' At once, they all entered the clean bottle to bathe. Why is this so? Because the water flows ultimately to the sea, and the moon's setting does not leave the sky.

Whenever Dongshan (東山, a place name) saw a monk coming, he would say 'Qu, qu.' The monk would ask, 'What are you 'qu-ing' for?' The master would say, 'If you don't 'qu' now, when will you wait?'

Exerting effort is to no avail, like pressing a cow's head to make it eat grass. If there is no brocade-like writing, it is difficult to comment on fine literary talent. (Longmen Yuan)

Dongshan (東山, a place name) ascended the hall and said, 'Taking the four great seas as an inkstone and Mount Sumeru (須彌山, the name of a mountain in Buddhism) as a brush, if someone could write the five characters 'Zushi Xilai Yi' (祖師西來意, a Zen term referring to the purpose of Bodhidharma's coming from the West) in the air, this old monk would spread out his sitting mat and bow to it.'

Changweng Jingyun (長翁凈云, a person's name) said, 'If Tiantong (天童, a place name) had seen this at that time, he would have only said to him: 'The confession comes from the prisoner's mouth.' Now, is there anyone with the same view? Since there isn't, it's like the faint, slanting wild geese, startling the autumn of the sea and sky.' Meiyuan Yin (梅源蔭, a person's name) drew a stroke in the air with the whisk and said, 'The meaning of the Patriarch's coming from the West, written, fills the heaven and earth. May I ask Old Taiping (老太平, a person's name), where do you spread out your sitting mat?' Is there anyone among the assembly who can turn around and exhale for Taiping? If not, don't blame Meiyuan's iron brush for being ruthless.' Then he threw down the whisk and returned to his abbot's room.

Dongshan (東山, a place name) ascended the hall and said, 'Taiping (Taiping, a person's name) doesn't understand Zen, always walking outside. On the thirtieth day of the twelfth month, he wins a mouth.' Tell me, which is Taiping's mouth? He said himself, 'He doesn't even recognize two pieces of skin.'

Xuedou (雪竇, a place name) said, 'The mountain monk is not like that. Xuedou doesn't understand Zen, always sitting at home. On the thirtieth day of the twelfth month, it clearly becomes a fallen word. Those who pull the rope pull the rope, those who carry the wood carry the wood. The valley responds to the mountain's echo, the sound and light are rumbling. Ah ha ha. Deep in the night, the mountain temple is warm, each monk's room is a stove of fire.'

Dongshan (東山, a place name) asked a monk, 'Apart from the four elements (四大, the four elements in Buddhism, referring to earth, water, fire, and wind) and the five aggregates (五蘊, the five aggregates in Buddhism, referring to form, feeling, perception, volition, and consciousness), which is your pure dharma body?'

In broad daylight, ascending the ladder of knives, even the eyes of Kunlun (崑崙, a mountain name) are lost. Many thanks to the table mountain in front of the gate, which reveals the heavenly secrets as spring comes and autumn goes. (Xuetang Xing)

Dongshan (東山, a place name) instructs

眾。如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八千。畢竟如何。禪禪。

臥龍先云。穹窿也有個道處。如何是禪。閻浮樹在海南邊。撐天拄地。拄地撐天。巧說不得。祇要心傳。畢竟如何。禪禪。　祖燈紹云。二大老同坑無異土。虎丘則不然。禪禪。月落不離天。輝今鑒古。無黨無偏。擬心湊泊。地隔天懸。畢竟如何。卓拄杖云。參。

東山展手問僧曰因何喚作手。

先祖滔滔無固必。後人悱悱有雌雄。巨靈抬手無多子。分破華山千萬重。(南巖勝)

東山示眾。夫為禪客。如出塞將軍。你將得雲門半片胡餅來。我便與半個須彌山。若不如是。焉敢稱禪客。

善權賢云。五祖恁么說話。大似倚富欺貧。壓良為賤。

東山因三佛侍坐亭上夜話。及歸鐙已滅。令各下一語。勤曰綵鳳舞丹霄。遠曰鐵蛇橫古路。勤曰看腳下。師乃曰。滅吾宗者克勤耳。

懷璧藏珠夜光輝。傢俬總被賊偷窺。都來籍沒和官送。萬戶千門一窌埋。(理安問)

暗裡相將各自猜。是神是鬼得人哀。最憐夜半窺門賊。卻被狗兒斷送回。(福巖容)

摸象盲人說異端。呼牛喚馬各般般。枕翻打斷華胥夢。莫怪門前倒剎竿。(裒翁盛)

三春方賞太平時。杜宇聲聲喚落暉。沒

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興一時難就賦。蹋殘明月浩歌歸。(天資粹)

東山一日昇座顧眾曰。八十翁翁輥繡毬。便下座。宗泰欣然出衆曰。和尚試輥看。師作打杖鼓勢。操蜀音唱綿州歌曰。豆子山。打瓦鼓。楊平山。攃白雨。白雨下。取龍女。織得絹。二丈五。一半屬羅江。一半屬玄武。泰聞大悟掩師口曰。祇消唱到者里。師大笑。

憨璞聰云。可笑演祖。三十年不改舊鄉談。操蜀音打蜀鼓。知他是佛意是祖意。宗泰好聽曲調。不覺渾身墮在聲色里以當平生。直至而今轉身不得。諸人還肯錦山恁么道么。喝一喝。　法林音云。山自崑崙發來。其勢必險。水從孟門源出。其流必峻。東山一番施設。直使千百年后。聞者無不當下消然。可惜末後猶欠剿絕。以致宗泰坐在凈白地上無由轉身。何不待伊云祇消唱到者里。便與一掌云。又被風吹別調。

東山示眾。如何是祖師西來意。庭前柏樹子。恁么會則不是。如何是祖師西來意。庭前柏樹子。恁么會方始是。

白巖符云。恁么會則不是。滴淚斬丁公。恁么會方始是。咬牙封雍齒。顧左右云。大小東山為諸人一捏粉碎了也。還會么。　中洲岳雲。龍逢比干。吾取其心不取其術。蘇秦張儀。吾取其術不取其心。　法林音云。諸人還見東山老人立地處么。良久云。朝三與暮四。

【現代漢語翻譯】 現代漢語譯本： 一時興起難以成就詩賦，在皎潔的月光下，我踏著月影，高聲歌唱著回家。（天資純粹）

東山和尚一日昇座，環顧眾人說：『八十歲的老翁玩弄著繡球。』說完便下座。宗泰欣然從人群中走出說：『和尚您試著玩弄看看。』東山和尚做出打鼓的姿勢，用四川方言唱著綿州的歌謠：『豆子山，打瓦鼓。楊平山，擦白雨。白雨下，取龍女。織得絹，二丈五。一半屬於羅江，一半屬於玄武。』宗泰聽后恍然大悟，摀住東山和尚的嘴說：『只需唱到這裡就夠了。』東山和尚大笑。

憨璞聰說：『可笑的演祖（指東山和尚），三十年不改家鄉口音，用四川方言打四川鼓。誰知道他是佛意還是祖意？』宗泰喜歡聽曲調，不知不覺全身沉溺在聲色之中，以此作為平生的追求，直到現在都無法轉身。各位還認可錦山（指憨璞聰）這樣說嗎？』喝一聲。 法林音說：『山從崑崙山發源而來，其勢必險峻；水從孟門山發源而出，其流必湍急。東山和尚一番施設，直接使得千百年后，聽到的人沒有不當下釋然的。可惜最後還欠缺徹底的剿滅，以至於宗泰坐在清凈潔白的地上無法轉身。為什麼不在他唱到『只需唱到這裡就夠了』的時候，就給他一巴掌，說：『又被風吹跑調了。』

東山和尚開示眾人：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？庭前的柏樹子（cypress tree in the courtyard）。這樣理解就錯了。什麼是祖師西來意？庭前的柏樹子。這樣理解才對。』

白巖符說：『這樣理解就錯了，如同滴淚斬丁公（Duke Ding of Wei, who was executed despite his past merits）。這樣理解才對，如同咬牙封雍齒（Yong Chi, who was granted a fief despite his past betrayal）。』環顧左右說：『大小東山（指東山和尚的兩種說法）為各位捏成粉碎了。』還會嗎？ 中洲岳說：『龍逢（Long Feng, a loyal minister）比干（Bi Gan, a loyal minister），我取他們的忠心而不取他們的計謀；蘇秦（Su Qin, a strategist）張儀（Zhang Yi, a strategist），我取他們的計謀而不取他們的忠心。』 法林音說：『各位還見到東山老和尚站立的地方嗎？』良久說：『朝三暮四（giving three in the morning and four in the evening）。』

【English Translation】 English version: It's hard to compose a poem on a whim. Under the bright moonlight, I tread on the moon's reflection and go home singing loudly. (Pure talent)

One day, Dongshan (Zen master Dongshan) ascended the seat, looked around at the crowd and said, 'An eighty-year-old man plays with an embroidered ball.' Then he stepped down from the seat. Zongtai (a disciple) happily stepped out from the crowd and said, 'Venerable monk, please try playing with it.' Dongshan (Zen master Dongshan) made a gesture of beating a drum, and sang a Mianzhou (a place in Sichuan) folk song in Sichuan dialect: 'Douzi Mountain, beats the tile drum. Yangping Mountain, wipes the white rain. When the white rain falls, take the Dragon Girl. The woven silk is two zhang and five chi long. Half belongs to Luojiang, half belongs to Xuanwu.' Zongtai (a disciple), upon hearing this, suddenly realized and covered Dongshan's (Zen master Dongshan) mouth, saying, 'It's enough to sing just to this point.' Dongshan (Zen master Dongshan) laughed loudly.

Hanpu Cong (a commentator) said, 'How laughable is Yanzu (another name for Dongshan), who hasn't changed his local accent in thirty years, using Sichuan dialect and beating Sichuan drums. Who knows if it's the Buddha's intention or the Patriarch's intention?' Zongtai (a disciple) likes to listen to tunes, and unknowingly his whole body is immersed in sights and sounds, taking this as his lifelong pursuit, and he can't turn around even now. Do you all agree with Jinshan's (another name for Hanpu Cong) saying?' He gave a shout. Falin Yin (a commentator) said, 'Mountains originate from Kunlun (Kunlun Mountains), and their momentum must be dangerous. Water originates from Mengmen (Mengmen Mountains), and its flow must be swift. Dongshan's (Zen master Dongshan) arrangement directly causes those who hear it thousands of years later to be relieved immediately. It's a pity that the final annihilation is still lacking, so that Zongtai (a disciple) sits on the pure white ground and cannot turn around. Why not wait until he sings 'It's enough to sing just to this point,' and then give him a slap and say, 'The tune has been blown away by the wind again.'

Dongshan (Zen master Dongshan) instructed the assembly: 'What is Bodhidharma's intention in coming from the West (Zushi Xilai Yi)? The cypress tree in the courtyard (Tingqian Baishuzi). If you understand it like that, then it's not right. What is Bodhidharma's intention in coming from the West? The cypress tree in the courtyard. If you understand it like that, then it's right.'

Baiyan Fu (a commentator) said, 'If you understand it like that, then it's not right, like cutting off Duke Ding of Wei's (Ding Gong) head with tears. If you understand it like that, then it's right, like gritting your teeth and enfeoffing Yong Chi (Yong Chi).' Looking around, he said, 'Big and small Dongshan (referring to Dongshan's two ways of speaking) have been crushed to pieces for you all.' Do you understand? Zhongzhou Yue (a commentator) said, 'Long Feng (Long Feng) and Bi Gan (Bi Gan), I take their loyalty but not their strategies; Su Qin (Su Qin) and Zhang Yi (Zhang Yi), I take their strategies but not their loyalty.' Falin Yin (a commentator) said, 'Do you all still see where the old monk Dongshan (Zen master Dongshan) is standing?' After a long silence, he said, 'Three in the morning and four in the evening (Zhao San Mu Si).'"

喜怒任狙公。

良工何必更韛。大冶未曾易林。同是多年滯貨。看他點鐵成金。(蓮峰素)

奇謀六出陷英雄。曾被英雄陷圚中。不是一身兼兩藝。那來下載有清風。(思懶融)

阿孃年少𩯭如霜。剔起雙眉丈二長。歸到畫堂沉醉后。捶胸換手哭穹蒼。(獨超方)

東山示眾。狗子無佛性。也勝貓兒十萬倍。

愚庵盂云。摟破南泉窠窟。掀翻趙老傢俬。再看東山為什麼平白地上分個勝負。為復抑揚之語耶。為復故意扭捏耶。為復一期方便耶。若作恁般見解。不惟不識東山。要見南泉趙州遠之遠矣。何故。不見道。當時摩竭令。幾喪目前機。　梅逢忍云。演和尚前兇后不吉。

撥動靈機禍滅門。千鈞爭肯射蜻蜓。閻浮自惜知恩少。墻塹深埋沒路行。(雪逵照)

擊珠絲斷夢魂消。風捲銀蟾入海嶠。堪笑夜明簾外客。轉身無地避招搖。(冰溪融)

東山示眾。有則奇特因緣舉似諸人。欲說又被說礙。不說又被不說礙。

大巍倫云。大小演祖大似靈龜曳尾。一言既落人耳。如何諱得。老僧也有一則奇特因緣。索性舉似大方。令他倚門傍戶者一個個壁立千仞。

提刑郭正祥居士字功甫(見白雲端)

到云居請佛印元升座。公拈香曰。覺地相逢亦何早。鶻

【現代漢語翻譯】 現代漢語譯本：

喜怒都由狙公（養猴人）擺佈。 高明的工匠何必再用風箱？偉大的冶煉家從未改變山林。同樣是多年滯銷的貨物，看他如何點石成金。（蓮峰素） 奇特的計謀六次出擊，卻反被英雄所困。如果不是身兼兩項技藝，哪裡能得到這清風徐來？（思懶融） 老婦年少時頭髮就白如霜雪，挑起雙眉，竟有丈二長。回到畫堂，沉醉之後，捶胸頓足，哭天搶地。（獨超方） 東山禪師開示大眾：狗子沒有佛性，也勝過貓兒十萬倍。 愚庵盂云禪師說：推倒了南泉禪師的窠臼，掀翻了趙州禪師的家當，再看東山禪師為什麼平白無故地分個勝負。這是抑揚頓挫的說法嗎？還是故意扭捏作態？還是一時的方便之舉？如果這樣理解，不僅不認識東山禪師，要見南泉禪師和趙州禪師，那就差得太遠了。為什麼呢？沒聽過說嗎？當時摩竭尊者的一道命令，幾乎喪失了眼前的機會。梅逢忍云禪師說：演和尚前兇后不吉。 撥動靈巧的機關，卻招來滅門之禍。千鈞之重，怎肯用來射蜻蜓？世人只知感恩太少，深深的墻塹埋沒了前行的道路。（雪逵照） 擊打珍珠，絲線斷裂，美夢消散。狂風捲走銀色的月亮，落入海角天涯。可笑那夜明珠簾外的客人，轉身無處躲避招搖的星光。（冰溪融） 東山禪師開示大眾：有一則奇特的因緣，想說給各位聽，但想說又被『說』所阻礙，不說又被『不說』所阻礙。 大巍倫云禪師說：大小演祖就像是靈龜在拖著尾巴。一句話說出口，傳到別人耳朵里，怎麼能隱瞞得了呢？老僧也有一則奇特的因緣，索性說給大家聽，讓那些倚門傍戶的人，一個個都像壁立千仞一樣。 提刑郭正祥居士，字功甫（見白雲端） 到云居山，請佛印元禪師升座。郭居士拈香說：覺悟之地相逢，也太早了吧！像老鷹一樣。

【English Translation】 English version:

Joy and anger are controlled by the monkey keeper (the one who raises monkeys). Why does a good craftsman need to use bellows again? The great metallurgist has never changed the forest. They are both long-term unsold goods. See how he turns base metal into gold. (Lianfeng Su) Extraordinary strategies were launched six times, but he was trapped by heroes. If he didn't have two skills, where would he get this refreshing breeze? (Si Lanrong) The old woman's hair was as white as frost when she was young. Raising her eyebrows, they were twelve feet long. Returning to the painted hall, after getting drunk, she beat her chest and stamped her feet, crying to the heavens. (Du Chao Fang) Dongshan Zen master instructed the public: A dog without Buddha-nature is ten thousand times better than a cat. Zen Master Yu'an Yu Yun said: He knocked down Zen Master Nanquan's nest and overturned Zen Master Zhao's family property. Let's see why Zen Master Dongshan arbitrarily divided a victory or defeat. Is this an intonation? Or is it deliberately pretentious? Or is it a temporary convenience? If you understand it this way, you not only don't know Zen Master Dongshan, but you are too far away to see Zen Master Nanquan and Zen Master Zhao. Why? Haven't you heard? At that time, Magadha's order almost lost the opportunity in front of him. Zen Master Mei Fengren said: Monk Yan was unlucky before and after. Moving the clever mechanism brought the disaster of extermination. How could a thousand pounds be used to shoot dragonflies? People in the world only know that they are not grateful enough, and deep walls and trenches have buried the way forward. (Xue Kui Zhao) Hitting the pearl, the silk thread broke, and the dream disappeared. The strong wind swept away the silver moon and fell into the ends of the earth. It is ridiculous that the guest outside the night-shining pearl curtain has nowhere to hide from the dazzling starlight when he turns around. (Bingxi Rong) Dongshan Zen master instructed the public: There is a peculiar cause and condition that I want to tell you, but I am hindered by 'speaking', and I am hindered by 'not speaking'. Zen Master Daweilen Yun said: The size of Yanzu is like a spiritual turtle dragging its tail. Once a word is spoken and reaches other people's ears, how can it be concealed? The old monk also has a peculiar cause and condition, so I will tell everyone, so that those who lean on the door and lean on the door are like thousands of feet of walls. Layman Guo Zhengxiang, the criminal judge, named Gongfu (see Bai Yunduan) Arrived at Yunju Mountain and asked Zen Master Foyin Yuan to take the seat. Layman Guo burned incense and said: It's too early to meet in the land of enlightenment! Like a hawk.

臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。大眾。此一瓣香薰天炙地去也。印曰。今日不著。便被者漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑深。借與一龍騎出洞。若逢天旱便為霖。擲拄杖下座。公拜起。印曰收得龍么。公曰已在者里。印曰作么生騎。公擺手作舞便行。印撫掌曰祇有者漢猶較些子。

白巖符云。功甫龍即騎矣。祇是不能為雨為霖。當時待道收得龍么。便好與他掀倒法座。

郭公一日謁白雲。云問牛醇乎。公曰醇矣。云厲聲叱之。公拱而立。云曰醇乎醇乎。於是為公升堂曰。牛來山中。水足草足。牛出山去。東觸西觸。

瀛山訚云。郭公牛醇則醇矣。惜乎欠些頭角。當時待白雲叱。便好拽下座痛與一頓。

隆興府黃龍死心悟新禪師(黃龍心嗣)

因僧問。承師有言。老僧今夏向黃龍潭內下三百六十個釣。未曾遇著個錦鱗紅尾。為復是鉤頭不妙。為復是香餌難尋。師曰。雨過竹風清。云開山嶽露。曰。恁么則已得真人好訊息。人間天上更無疑。師曰。是鉤頭不妙。是香餌難尋。曰。出身猶可易。脫體道應難。師曰亂統禪和如麻似粟。

靈巖儲喝一喝云。者老漢何異緣木求魚。天寧今夏拋卻絲綸。冷坐巾幘山前。看他鳶飛魚躍鳳走麟奔。總

【現代漢語翻譯】 現代漢語譯本： 破舊的僧衣今天脫掉了。想要認識云居的玄妙之處，請珍重後園里吃草的驢。各位，這一瓣香燃燒起來，熏天炙地啊！印禪師說：『今天不點破，就會被這傢伙當面涂糊。』便打了一下。（印禪師）於是說：『謝安當年千里來相訪，共同談論東山幽深的竹林小路。借給你一條龍騎出洞，如果遇到天旱，它便能降下甘霖。』說完，擲下拄杖，走下法座。郭公拜謝起身。印禪師問：『收服得了龍嗎？』郭公說：『已經在我的這裡了。』印禪師問：『要怎麼騎呢？』郭公擺手作舞，然後離去。印禪師拍手說：『只有這傢伙還算稍微好一點。』

白巖符禪師評論說：『郭公確實騎上龍了，只是不能行雲布雨。當時如果問他收服得了龍嗎，就應該把他從法座上掀翻下來。』

郭公有一天拜訪白雲禪師，白雲禪師問：『牛馴服了嗎？』郭公說：『馴服了。』白雲禪師厲聲呵斥他。郭公拱手站立。白雲禪師說：『馴服了嗎？馴服了嗎？』於是為郭公升座說法，說：『牛來到山中，水草豐足。牛走出山去，東衝西撞。』

瀛山訚禪師評論說：『郭公的牛馴服是馴服了，可惜缺少一些棱角。當時如果白雲禪師呵斥他，就應該把他從座位上拽下來，狠狠地揍一頓。』

隆興府黃龍死心悟新禪師（Huanglong Xin, 黃龍心嗣）

有僧人問：『聽聞禪師您說，老僧今年夏天向黃龍潭內投下三百六十個魚鉤，卻未曾遇到一條錦鱗紅尾的魚。是鉤子不夠好，還是魚餌難以尋覓？』禪師說：『雨後竹林清風習習，云開霧散山嶽顯露。』僧人說：『如此說來，我已經得到了真人的好訊息，人間天上再無疑惑。』禪師說：『是鉤子不夠好，是魚餌難以尋覓。』僧人說：『捨棄生命還算容易，脫胎換骨的道理卻難以領悟。』禪師說：『胡亂參禪的和尚多如麻，密如粟。』

靈巖儲禪師大喝一聲，說：『這老傢伙和緣木求魚有什麼區別？天寧禪師我今年夏天拋卻絲線魚竿，冷眼旁觀地坐在巾幘山前，看那老鷹飛翔，魚兒跳躍，鳳凰奔走，麒麟飛馳，總』

【English Translation】 English version: The worn-out robe is taken off today. If you want to know the profound meaning of Yunju, cherish the donkey grazing in the back garden. Everyone, this incense offering burns, permeating heaven and earth! Zen Master Yin said, 'If I don't point it out today, I'll be smeared in the face by this fellow.' Then he struck. (Zen Master Yin) then said, 'Xie An visited me from a thousand miles away, and we talked about the deep bamboo path of Dongshan together. I'll lend you a dragon to ride out of the cave, and if there is a drought, it can bring rain.' After speaking, he threw down his staff and stepped down from the Dharma seat. Guo Gong bowed and stood up. Zen Master Yin asked, 'Have you subdued the dragon?' Guo Gong said, 'It's already here with me.' Zen Master Yin asked, 'How will you ride it?' Guo Gong waved his hand, danced, and then left. Zen Master Yin clapped his hands and said, 'Only this fellow is still a little better.'

Zen Master Baiyan Fu commented, 'Guo Gong indeed rode the dragon, but it cannot make rain. At that time, when asked if he had subdued the dragon, he should have been overturned from the Dharma seat.'

One day, Guo Gong visited Zen Master Baiyun. Zen Master Baiyun asked, 'Is the ox tamed?' Guo Gong said, 'It is tamed.' Zen Master Baiyun scolded him sternly. Guo Gong stood with his hands folded. Zen Master Baiyun said, 'Tamed? Tamed?' Then he ascended the seat for Guo Gong and said, 'When the ox comes to the mountain, there is enough water and grass. When the ox goes out of the mountain, it bumps east and west.'

Zen Master Yingshan Yin commented, 'Guo Gong's ox is indeed tamed, but it lacks some horns. At that time, if Zen Master Baiyun scolded him, he should have been dragged down from the seat and given a good beating.'

Zen Master Wuxin Wuxin of Huanglong in Longxing Prefecture (Huanglong Xin, successor of Huanglong Xin)

A monk asked, 'I heard the master say that the old monk cast three hundred and sixty hooks into the Huanglong Pool this summer, but has not encountered a single carp with brocade scales and a red tail. Is it that the hook is not good, or is the bait difficult to find?' The Zen master said, 'After the rain, the bamboo forest is filled with a clear breeze, and when the clouds clear, the mountains are revealed.' The monk said, 'In that case, I have already received the good news from the true man, and there is no more doubt in heaven and on earth.' The Zen master said, 'It is that the hook is not good, and the bait is difficult to find.' The monk said, 'Giving up life is still easy, but the principle of being reborn is difficult to understand.' The Zen master said, 'Monks who practice Zen haphazardly are as numerous as hemp and as dense as millet.'

Zen Master Lingyan Chu shouted loudly, saying, 'What is the difference between this old fellow and climbing a tree to catch fish? This summer, Zen Master Tianning, I have cast aside my fishing line and sat coldly in front of Jinze Mountain, watching the eagles fly, the fish leap, the phoenix run, and the unicorn gallop, all'

不暇顧著。數盡落霞對明月。撥開松影露青天。偶爾有個蟭螟撞倒面前並。不與他京三卞四。一任越水吳山。何故。若將有意為有意。往往事從有意生。　百愚斯云。可惜黃龍勞而無功。能仁今夏亦向八百里鑑湖上撒個漫天網子。祥麟瑞鳳無所不有。豈但錦鱗紅尾。諸昆仲。且道用鉤是用網是。曏者里倜儻分明。不惟自己有出身之路。亦乃坐斷天下人舌頭去在。若也未能。不免聊資鞭影。揮拂子云見么。且喜秋風云外至。蟾宮桂子帶香飄。

死心示眾。粗言及細語。皆歸第一義。你者一隊尿床鬼子。三生六十劫也未夢見第一義在。

平陽忞云。死心恁么說話。為是眼蓋諸人氣吞一切耶。為復第一義諦不可圖度耶。為復憤啟悱發激厲將來耶。

死心上堂。行腳高人。解開布袋。放下缽囊。去卻藥忌。一人所在須到。半人所在須到。無人所在也須親到。

天童杰云。死心有年有德。語不妄發。如大冶精金。千煅萬煉始成繞指。然後裁截。並無虛棄。雖然。畢竟意歸何處。三邊一箭收功后。四海何愁不太平。　古林茂云。者般說話。如黑石蜜。中邊皆甜。雖然。不因夜來雁。爭見海門秋。　白巖符因僧問。如何是半人所在。巖云未聞梅破臘。云如何是一人所在。巖云尚有菊擎霜。云無人所在還用到

【現代漢語翻譯】 現代漢語譯本： 無暇顧及其他。總是欣賞落日餘暉和皎潔的明月。撥開松樹的陰影，露出晴朗的天空。偶爾有小蟲撞到面前，也不與它爭辯計較。任憑越地的水和吳地的山，自由自在。為什麼呢？如果將有意當作有意，往往事情就會因有意而生。 百愚這樣說，可惜黃龍禪師勞累而沒有功效。能仁（釋迦牟尼佛的別稱）今年夏天也在八百里鑑湖上撒下漫天大網，各種祥瑞的麒麟和鳳凰無所不有，豈止是錦色的魚鱗和紅色的魚尾。各位同修，你們說用鉤子好還是用網好呢？向這裡坦蕩分明，不僅自己有出路，也能堵住天下人的嘴。如果不能這樣，免不了要藉助鞭子的影子來警策。揮動拂塵，你們看見了嗎？且喜秋風從云外吹來，月宮的桂花帶著香氣飄落。

死心禪師開示大眾：粗俗的言語和細微的表達，都歸於第一義（ परमार्थ satya）。你們這些尿床的孩子，三生六十劫也未必能夢見第一義。

平陽忞這樣說：死心禪師這樣說話，是因為他的眼界能覆蓋所有人，氣吞一切嗎？還是因為第一義諦（ परमार्थ satya）不可思議呢？還是因為他要憤慨地啓發和激勵我們呢？

死心禪師上堂說法：雲遊四方的高僧，解開布袋，放下缽囊，去除藥物的禁忌。一人所在的地方必須到達，半人所在的地方必須到達，無人所在的地方也必須親自到達。

天童杰這樣說：死心禪師年高德劭，說話不隨便，就像大冶煉出的精金，經過千錘百煉才能繞指柔，然後裁剪，沒有絲毫浪費。雖然如此，最終的意圖歸於何處呢？三邊用一箭就能收功，四海還愁不能太平嗎？古林茂這樣說：這種說話，就像黑石蜜一樣，從頭到尾都是甜的。雖然如此，如果沒有夜裡飛來的大雁，怎麼能看到海邊的秋色呢？白巖符因僧人問道：什麼是半人所在？白巖回答說：還沒聽說梅花衝破臘月。僧人又問：什麼是一人所在？白巖回答說：還有菊花頂著寒霜。僧人再問：無人所在還需要用到嗎？

【English Translation】 English version: There is no time to attend to other things. Always appreciating the setting sun and the bright moon. Parting the shadows of the pine trees to reveal the clear sky. Occasionally, a small insect bumps into one's face, but one does not argue or fuss over it. Letting the waters of Yue and the mountains of Wu be, free and at ease. Why? If one treats intentionality as intentional, often things arise from intentionality. Baiyu said this, regretting that Zen Master Huanglong labored without effect. This summer, Nengren (another name for Shakyamuni Buddha) also cast a vast net over the eight hundred li Jian Lake, with all kinds of auspicious Qilin and Phoenix present, not just brocade scales and red tails. Fellow practitioners, do you say using a hook or a net is better? Being frank and clear here, not only does one have a path to advancement, but one can also silence the tongues of all people. If one cannot do this, one must resort to the shadow of the whip to urge oneself on. Waving the whisk, do you see it? Rejoicing that the autumn wind comes from beyond the clouds, the osmanthus flowers in the lunar palace drift down with fragrance.

Zen Master Sixin addressed the assembly: Coarse words and subtle expressions all return to the first principle (Paramartha satya). You bed-wetting children, even in three lives and sixty kalpas, you may not dream of the first principle.

Pingyang Min said this: Does Zen Master Sixin speak like this because his vision can cover everyone and swallow everything? Or is it because the ultimate truth (Paramartha satya) is inconceivable? Or is it because he wants to indignantly inspire and motivate us?

Zen Master Sixin ascended the Dharma hall and said: Wandering monks from all directions, untie their bags, put down their bowls, and remove the restrictions on medicine. One must arrive where one person is, one must arrive where half a person is, and one must personally arrive where no one is.

Tiantong Jie said this: Zen Master Sixin is old and virtuous, and his words are not spoken lightly, like refined gold smelted in a great furnace, tempered thousands of times to become soft enough to wrap around a finger, and then cut, with no waste. Although this is so, where does the ultimate intention lie? If one can achieve success with one arrow on all three fronts, why worry that the four seas will not be peaceful? Gulin Mao said this: This kind of speech is like black rock honey, sweet from beginning to end. Although this is so, if it were not for the wild geese flying in at night, how could one see the autumn scenery by the sea? Baiyan Fu asked a monk: What is the place where half a person is? Baiyan replied: I have not yet heard of the plum blossoms breaking through the twelfth month. The monk asked again: What is the place where one person is? Baiyan replied: There are still chrysanthemums holding up against the frost. The monk asked again: Is it still necessary to use it where no one is?

也無。巖便喝云。者瞎漢亂撞作么。

死心因太史黃庭堅參。師問。死心死。學士死。彼此燒作一堆灰。向甚處相見。堅無語。師曰。晦堂處參得底。用未著在。堅后左遷黔南。忽有省。乃曰。尋常被天下老和尚瞞卻多少。惟死心道人不肯。可謂真實相為。

瀛山訚云。鐵面去皮。晦堂析骨。死心又敲骨出髓矣。山谷始得疑情盡命根斷。若到山僧者里。且立一邊著。為什麼。鐵壁從渠透。銀山更要通。　石霜尊云。死心捨命從人。太史一死。更不再活。

泥沙瓦礫總成金。九轉還伊丹性靈。雞犬亦隨仙子去。迢迢佳氣入宸庭。(玉巖昆)

痛飲酩酊倒臥泥。翻身雨過萬峰曦。春歸漫作刀頭夢。柳色煙籠十里堤。(御之龍)

澧州夾山曉純禪師(黃龍心嗣)

以木刻作一獸。獅子頭牛足馬身。每持出示眾曰。喚作獅子又是馬身。喚作馬身又是牛足。畢竟喚作什麼。令僧下語皆不契。師示頌曰。軒昂獅子首。牛足馬身材。三道如能入。玄門疊疊開。

狡計奸謀度劍門。虎符塞外息煙墩。五丁不鑿通牛道。秦惠何由得併吞。(粟庵鼎)

隆興府兜率從悅禪師(真凈文嗣)

室中設語以驗學者。一曰。撥草膽風祇圖見性。即今上人。性在什麼處。

瑞安川云。

【現代漢語翻譯】 也無。玉巖便喝云：『者瞎漢亂撞作么？』

死心（禪師名）因太史黃庭堅（人名）參訪。死心問：『死心死，學士死，彼此燒作一堆灰，向甚處相見？』黃庭堅無語。死心說：『晦堂（禪師名）處參得底，用未著在。』黃庭堅后左遷黔南，忽有省，乃曰：『尋常被天下老和尚瞞卻多少。惟死心道人不肯，可謂真實相為。』

瀛山訚云：『鐵面去皮，晦堂析骨，死心又敲骨出髓矣。』山谷（黃庭堅的別稱）始得疑情盡命根斷。若到山僧者里，且立一邊著。為什麼？鐵壁從渠透，銀山更要通。石霜尊云：『死心捨命從人，太史一死，更不再活。』

泥沙瓦礫總成金，九轉還伊丹性靈。雞犬亦隨仙子去，迢迢佳氣入宸庭。(玉巖昆)

痛飲酩酊倒臥泥，翻身雨過萬峰曦。春歸漫作刀頭夢，柳色煙籠十里堤。(御之龍)

澧州夾山曉純禪師(黃龍慧南的法嗣)

以木刻作一獸，獅子頭牛足馬身。每持出示眾曰：『喚作獅子又是馬身，喚作馬身又是牛足，畢竟喚作什麼？』令僧下語皆不契。師示頌曰：『軒昂獅子首，牛足馬身材。三道如能入，玄門疊疊開。』

狡計奸謀度劍門，虎符塞外息煙墩。五丁不鑿通牛道，秦惠何由得併吞。(粟庵鼎)

隆興府兜率從悅禪師(真凈克文的法嗣)

室中設語以驗學者。一曰：『撥草瞻風祇圖見性，即今上人，性在什麼處？』

瑞安川云：

【English Translation】 Also no. Yu Yan then shouted, 'What are you doing, you blind man, blundering around?'

Dixin (Zen master's name) was visited by Grand Historian Huang Tingjian (person's name). Dixin asked, 'Dixin dies, the scholar dies, both burned into a pile of ashes, where shall we meet?' Huang Tingjian was speechless. Dixin said, 'What you understood at Huitang's (Zen master's name) place, you haven't put to use yet.' Later, Huang Tingjian was demoted to Qiannan, and suddenly he had an awakening, saying, 'Usually, I've been deceived by so many old monks in the world. Only Dixin Daoren (another name for Dixin) was unwilling to deceive me, truly acting for my benefit.'

Yingshan Yin said, 'Tiemian (another Zen master) removes the skin, Huitang analyzes the bones, and Dixin extracts the marrow from the bones.' Huang Tingjian (also known as Shangu) then had his doubts exhausted and the root of his life cut off. If you come to this old monk's place, just stand aside. Why? The iron wall is penetrated from him, and the silver mountain must be traversed further. Shishuang Zun said, 'Dixin gives up his life to follow others; once the Grand Historian dies, he will never live again.'

'Mud, sand, tiles, and gravel all become gold; nine transformations return to his elixir-like spiritual nature. Even chickens and dogs follow the immortals away; the auspicious aura reaches the imperial court far away.' (Yu Yan Kun)

'Drunk and intoxicated, he falls prostrate in the mud; turning over, the rain clears over ten thousand peaks. Spring returns, idly making dreams of the knife's edge; the willow color is shrouded in mist over ten miles of embankment.' (Yu Zhi Long)

Chan Master Xiaochun of Jiashan in Lizhou (Dharma heir of Huanglong Huinan)

He carved a beast out of wood, with a lion's head, ox's feet, and horse's body. Every time he held it up to show the assembly, he said, 'If you call it a lion, it has a horse's body; if you call it a horse's body, it has ox's feet. What should it be called after all?' He asked the monks to give a saying, but none of them matched. The master showed a verse, saying, 'A proud lion's head, ox's feet, and horse's body. If you can enter the three paths, the mysterious gate will open layer upon layer.'

'Cunning schemes and treacherous plans cross the Jianmen Pass; the tiger tally pacifies the smoke and dust beyond the border. The Five Ding did not carve through the ox path; how could Qin Hui have been able to annex it?' (Su'an Ding)

Chan Master Congyue of Doushuai in Longxing Prefecture (Dharma heir of Zhenjing Kewen)

He set up words in the room to test students. One said, 'Parting the grass and observing the wind, only to see the nature; right now, where is the nature of this person?'

Ruichuan An said:

餓狗吃纖𦃇。

陰森夏木杜䳌鳴。日破浮雲宇宙清。莫對曾參問曾晰。從來孝子諱爺名。(張無盡)

赤腳波斯叩海門。黑風吹浪暗昏昏。三更掣斷青霞鎖。笑看驪龍戲子孫。(中峰本)

二曰。識得自性方脫生死。眼光落地時作么生脫。

瑞安川云。雞寒上樹。鴨寒下水。

人間鬼使符來取。天上花冠色正萎。好個轉身時節子。莫教閻老等閑知。(張無盡)

空奮雙拳窮滴滴。橫擔片板赤條條。夜來得個揚州夢。騎鶴腰錢跨九霄。(中峰本)

三曰。脫得生死便知去處。四大分離向甚麼處去。

瑞安川云。合取兩片皮。復云。古人一期垂示。可謂老婆心切血滴滴底。豎拂子云。會么。冬不寒。臘后看。

鼓合東邨李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯。(張無盡)

鐵狗銅蛇正奮瞋。風刀火鋸肉成塵。茫茫長夜幾經劫。舉眼無親怕殺人。(中峰本)

兜率因僧問。提兵統將。須憑帝王虎符。領眾匡徒。密佩祖師心印。如何是祖師心印。師曰滿口道不得。曰祇者個更別有。師曰。莫將支遁鶴。喚作右軍鵝。

驅霆走電降絲綸。塞北安南悉已遵。何物癡頑逃法化。亂將鼠伎攪煙塵。(元祚裕)

東京法雲佛照杲

【現代漢語翻譯】 現代漢語譯本 餓狗吃纖𦃇。

陰森的夏天樹林里杜鵑鳥鳴叫。陽光穿破浮雲，宇宙一片清明。不要對著曾參詢問曾晰的事情，自古以來孝子都要避諱父親的名字。（張無盡）

赤腳的波斯人叩擊著海門。黑色的狂風吹起海浪，一片昏暗。三更時分，突然斬斷青色的雲霞鎖鏈，笑著觀看驪龍嬉戲子孫。（中峰本）

二曰：認識到自己的本性才能脫離生死。眼光落地的時候，又該如何脫離生死呢？

瑞安川云：雞冷了就上樹，鴨冷了就下水。

人間的鬼使拿著符來抓人，天上的花冠顏色正在凋謝。正是轉身的好時機，不要讓閻王輕易知道。（張無盡）

徒勞地揮舞雙拳，窮困潦倒。橫擔著一片木板，赤身裸體。昨夜做了一個揚州的夢，騎著仙鶴，腰纏萬貫，飛上九霄。（中峰本）

三曰：脫離生死就能知道去處。四大分離后，又該去向何處呢？

瑞安川云：合上兩片皮。又說：古人一再開示，可謂用心良苦，情真意切。豎起拂塵說：明白了嗎？冬天不冷，要到臘月之後才能看出來。

鼓聲伴隨著東村李大的妻子，西風吹拂的曠野上淚水沾濕衣裳。碧綠的蘆葦，紅色的蓼花，在江南岸邊，卻像張三一樣坐在釣魚的磯石上。（張無盡）

鐵狗銅蛇正在發怒，風刀火鋸將肉體化為塵土。茫茫長夜經歷了多少劫難，舉目無親，令人害怕。（中峰本）

兜率（Doushuai，佛寺名）因僧人提問：率領軍隊的將領，必須憑藉帝王的虎符。帶領大眾修行的僧人，秘密佩戴祖師的心印。什麼是祖師的心印？ 師父說：滿口也說不出來。僧人說：除了這個還有別的嗎？ 師父說：不要把支遁（Zhidun，人名）的鶴，叫做王右軍（Wang Youjun，人名）的鵝。

驅使雷霆閃電，頒降詔書，塞北安南都已遵從。什麼東西如此癡頑，逃避法化，胡亂地用老鼠的伎倆攪亂煙塵。（元祚裕）

東京法雲佛照杲

【English Translation】 English version A hungry dog eats hemp fiber.

In the gloomy summer woods, the cuckoo cries. Sunlight breaks through the floating clouds, the universe is clear. Do not ask Zeng Shen about Zeng Xi. Since ancient times, filial sons have avoided their father's name. (Zhang Wujin)

A barefoot Persian knocks on the sea gate. Black wind blows waves, dark and dim. At the third watch, he suddenly cuts off the azure cloud lock, laughing as he watches the black dragon play with its descendants. (Zhongfeng Ben)

Second: Only by recognizing one's own nature can one escape birth and death. When the eyes fall to the ground, how does one escape?

Ruian Chuan Yun: Chickens get cold and go up trees. Ducks get cold and go into the water.

The ghost messengers of the human world come to take people with talismans. The colors of the heavenly flower crown are withering. It is a good time to turn around. Do not let Yama (Yanluo, the King of Hell) know easily. (Zhang Wujin)

Vainly clenching fists, utterly impoverished. Carrying a plank across the shoulder, stark naked. Last night I had a dream of Yangzhou, riding a crane with money around my waist, soaring to the ninth heaven. (Zhongfeng Ben)

Third: Escaping birth and death, one knows where to go. When the four elements separate, where does one go?

Ruian Chuan Yun: Close the two pieces of skin. He further said: The ancients repeatedly instructed, their hearts were truly earnest and sincere. Raising the whisk, he said: Do you understand? It is not cold in winter; you will see after the twelfth lunar month.

The drum accompanies the wife of Li Da in the eastern village. In the wild fields of the west wind, tears wet her clothes. Green reeds and red smartweed on the south bank of the Yangtze River, yet she sits like Zhang San on the fishing rock. (Zhang Wujin)

Iron dogs and copper snakes are raging with anger. Wind knives and fire saws turn flesh into dust. In the vast long night, how many kalpas have passed? Looking around, there are no relatives, frightening people to death. (Zhongfeng Ben)

Doushuai (name of a Buddhist temple) asked a monk: A general leading troops must rely on the emperor's tiger tally. A monk leading the masses in practice secretly wears the patriarch's mind-seal. What is the patriarch's mind-seal? The master said: It cannot be spoken with a full mouth. The monk said: Is there anything else besides this? The master said: Do not call Zhidun's (name of a person) crane Wang Youjun's (name of a person) goose.

Driving thunder and lightning, issuing decrees, the north and south borders have all complied. What is so stubborn, escaping the Dharma, recklessly stirring up smoke and dust with the tricks of a mouse? (Yuanzu Yu)

Tokyo Fayun Fozhao Gao

禪師(真凈文嗣)

師以力參深到。語不入時。每示眾。老僧熙寧八年文帳在鳳翔府供申。當年崩了華山四十里。壓倒八十村人家。汝等後生茄子瓠子。那裡知得。或問曰。寶華王座上。因甚麼一向世諦。師曰。癡人。佛性豈有二種耶。

白巖符云。者漢大似為魅所著。白日見鬼。不知惑亂多少人。山僧今日直貶向鐵圍里。永不許伊出頭。何故。太平天下。那許妖言。　法林音云。法雲老人用盡自己心。笑破他人口。吹余向天臺石樑橋下。斫得根短拄杖。上至非非想天。下至金剛水際。卓一卓帝釋心驚。舉一舉二乘膽喪。阿修羅王在藕絲孔中揚聲大叫云。孔明先生。邵康節先生。劉伯溫先生。遂喚侍者。可曾將得龜殼來。

隔水何人歌竹枝。動人情思極幽微。夜深轉入單于調。月朗風高聽者稀。(虛堂愚)

法雲因一座主曰。禪家流多愛脫空。師乃問承聞座主講得百法論是否。曰不敢。師曰。昨日晴。今日雨。是什麼法中收。主無對。師曰。莫道禪家流多愛脫空好。主抗聲曰。和尚且道是什麼法中收。師曰。二十四時分。不相應法中收。主乃禮謝。

天寧琦云。云自帝鄉去。水歸江漢流。

昨日晴。今日雨。時分不相應。三日後看取。(徑山杲)

福州九峰希廣禪師(寶

【現代漢語翻譯】 真凈文嗣禪師（禪師名）以極大的力量參禪，但他的言語不合時宜。他經常向大眾開示：『老僧在熙寧八年時，文書檔案還在鳳翔府供職，當年華山崩塌了四十里，壓倒了八十戶人家。你們這些後生晚輩，如同茄子、葫蘆一般，哪裡知道這些事情？』有人問：『寶華王座上（指莊嚴的法座），為什麼總是講些世俗諦理？』禪師說：『癡人！佛性難道有兩種嗎？』 白巖符評論說：『這個人很像是被妖怪附身了，大白天見鬼，不知道迷惑了多少人。我今天就把他貶到鐵圍山裡，永遠不許他出頭。為什麼？太平天下，哪裡容許妖言惑眾！』法林音評論說：『法雲老人用盡了自己的心力，笑破了他人的口。把剩餘的吹向天臺石樑橋下，砍得根短的拄杖，上至非非想天，下至金剛水際。拄杖一拄，帝釋天心驚；舉一舉，二乘膽喪。阿修羅王在藕絲孔中揚聲大叫道：孔明先生、邵康節先生、劉伯溫先生。』於是叫侍者：『可曾把龜殼拿來？』 隔著水，什麼人在唱竹枝歌？那動人的情思是多麼幽微。夜深了，轉入了單于的曲調，月光明朗，風聲高揚，聽的人很少。（虛堂愚） 法雲因為一位座主（講經僧）說：『禪宗的人大多喜歡空談。』禪師於是問他：『聽說座主講得《百法論》（唯識宗重要論著）是嗎？』座主說：『不敢當。』禪師說：『昨天晴，今天雨，這是什麼法中收攝？』座主無言以對。禪師說：『莫說禪宗的人大多喜歡空談啊！』座主提高聲音說：『和尚且說說，這是什麼法中收攝？』禪師說：『二十四時分，不相應法中收。』座主於是禮拜感謝。 天寧琦評論說：『云從帝鄉而去，水向江漢流淌。』 『昨天晴，今天雨，時分不相應。三日後看取。（徑山杲）』 福州九峰希廣禪師（寶峰)

【English Translation】 Zen Master Zhenjing Wensi (Zen Master's name) delved into Chan with great effort, but his words were out of sync with the times. He often instructed the assembly: 'This old monk's documents from the Xining eighth year are still filed in the Fengxiang Prefecture. In that year, Mount Hua collapsed for forty li, crushing eighty households. You young sprouts, like eggplants and gourds, how would you know about these things?' Someone asked: 'On the precious jeweled throne (referring to the dignified Dharma seat), why is it always about mundane truths?' The Zen Master said: 'Fool! Are there two kinds of Buddha-nature?' Baiyan Fu commented: 'This person seems to be possessed by a demon, seeing ghosts in broad daylight, bewildering who knows how many people. Today, I will banish him to the Iron Ring Mountains, never allowing him to emerge. Why? In a peaceful world, how can we tolerate妖言惑眾 (bewitching words that mislead the public)?' Falin Yin commented: 'Old Man Fayun exhausted his own heart, splitting the mouths of others with laughter. Blowing the remnants towards the Tiantai Stone Bridge, chopping the cane short at the root, reaching up to the realm of neither perception nor non-perception, and down to the edge of the Vajra waters. With one tap of the cane, the heart of Indra trembles; with one lift, the courage of the two vehicles is lost. King Asura shouts loudly from the lotus root hole: Master Kongming, Master Shao Kangjie, Master Liu Bowen.' Then he called to the attendant: 'Have you brought the tortoise shell?' Across the water, who is singing the Bamboo Branch song? The moving emotions are extremely subtle. As the night deepens, it turns into a Xiongnu tune. The moonlight is bright, the wind is high, and few listen. (Xutang Yu) Fayun, because of a lecturer (a monk who lectures on scriptures), said: 'Chan practitioners mostly love empty talk.' The Zen Master then asked him: 'I heard that the lecturer speaks on the Hundred Dharmas Treatise (an important treatise of the Consciousness-only school), is that so?' The lecturer said: 'I dare not claim that.' The Zen Master said: 'Yesterday was sunny, today is rainy, which Dharma does this fall under?' The lecturer was speechless. The Zen Master said: 'Don't say that Chan practitioners mostly love empty talk!' The lecturer raised his voice and said: 'Venerable, please tell me, which Dharma does this fall under?' The Zen Master said: 'The twenty-four time divisions, fall under non-corresponding formations.' The lecturer then bowed in gratitude. Tianning Qi commented: 'The clouds depart from the imperial land, the water flows towards the Yangtze and Han rivers.' 'Yesterday was sunny, today is rainy, the time divisions are non-corresponding. See what happens in three days. (Jingshan Gao)' Zen Master Xiguang of Jiufeng in Fuzhou (Baofeng)

峰文嗣)

遊方日謁云蓋智。乃問興化打克賓意旨如何。蓋下禪床展兩手吐舌示之。師打一坐具。蓋曰此是風力所轉。又問石霜琳。霜曰你意作么生。師亦打一坐具。霜曰好一坐具。祇是不知落處。又問真凈。凈曰你意作么生。師復打一坐具。凈曰它打你也打。師于言下大悟。

理安問云。三大老中有一人堪為佛祖之師。有一人堪為人天之師。有一人自救不了。且那個堪為佛祖之師。那個堪為人天之師。那個自救不了。檢點得出。三十棒一棒也不較。若檢點不出。三大老為你證明。雖然如是。廣道者悟去。又悟個甚麼。

臨江慧力可昌禪師(黃龍南下東林總嗣)

因僧問。佛力法力即不問。如何是慧力。師曰。蹋倒人我山。扶起菩提樹。曰。菩提無樹。向甚處下手。師曰無下手處正好著力。曰今日得聞于未聞。師曰莫把真金喚作鍮。

報恩琇云。如何是慧力。向他道。吃官酒。臥官街。當處死。當處埋。　平陽忞云。高高山頂立。還他慧力。深深海底行。須是報恩始得。然從長檢點。一人入佛不能入魔。一人入魔不能入佛。平陽又不然。有問如何是慧力。但云。山月如銀牽老興。閑行不覺過峰西。

慧力示眾。良久曰。十語九中。不如一默。

古航舟云。好與維摩大士結

【現代漢語翻譯】 現代漢語譯本：

峰文嗣禪師，

雲遊時拜訪云蓋智禪師。於是問云蓋智禪師，興化（Xinghua，禪師名）打克賓（Kebin，禪師名）的意旨是什麼。云蓋智禪師走下禪床，伸出雙手，吐出舌頭來向他示意。峰文嗣禪師打了一下坐具。云蓋智禪師說：『這是風力所轉。』又問石霜琳（Shishuang Lin，禪師名）。石霜琳禪師說：『你意下如何？』峰文嗣禪師也打了一下坐具。石霜琳禪師說：『好一個坐具，只是不知道落腳之處。』又問真凈（Zhenjing，禪師名）。真凈禪師說：『你意下如何？』峰文嗣禪師又打了一下坐具。真凈禪師說：『它打你也打。』峰文嗣禪師在言語之下大悟。

理安（Li'an，禪師名）問：『三大老（指三位有聲望的禪師）中，有一人堪為佛祖之師，有一人堪為人天之師，有一人自救不了。且說哪個堪為佛祖之師？哪個堪為人天之師？哪個自救不了？如果能檢點得出，三十棒一棒也不會少；如果檢點不出，三大老為你證明。雖然如此，廣道者（Guangdao，禪師名）悟去了，又悟了個什麼？』

臨江慧力可昌禪師（Linjiang Huili Kechang，禪師名，黃龍南（Huanglong Nan，禪師名）的弟子，東林總（Donglin Zong，禪師名）的繼承人）

有僧人問：『佛力、法力暫且不問，如何是慧力？』慧力禪師說：『踏倒人我山，扶起菩提樹。』僧人說：『菩提本無樹，向什麼地方下手？』慧力禪師說：『無下手處正好著力。』僧人說：『今日得聞于未聞。』慧力禪師說：『莫把真金喚作鍮（一種似金的賤金屬）。』

報恩琇（Baoen Xiu，禪師名）說：『如何是慧力？』向他說道：『吃官酒，臥官街，當處死，當處埋。』平陽忞（Pingyang Min，禪師名）說：『高高山頂立，還他慧力；深深海底行，須是報恩始得。』然而從長計議，一人入佛不能入魔，一人入魔不能入佛。平陽又不然，有人問如何是慧力，只說：『山月如銀牽老興，閑行不覺過峰西。』

慧力禪師向大眾開示，良久后說：『十句話說中九句，不如一默。』

古航舟（Guhang Zhou，禪師名）說：『最好與維摩大士（Vimalakirti，佛教居士，以智慧著稱）結交。』

【English Translation】 English version:

Zen Master Feng Wensi,

While traveling, he visited Zen Master Yungai Zhi. Thereupon, he asked Zen Master Yungai Zhi, 'What is the meaning of Xinghua (Zen master's name) hitting Kebin (Zen master's name)?' Zen Master Yungai Zhi stepped down from the Zen meditation platform, extended both hands, and stuck out his tongue to demonstrate. Zen Master Feng Wensi struck the meditation cushion once. Zen Master Yungai Zhi said, 'This is turned by the force of the wind.' He then asked Shishuang Lin (Zen master's name). Zen Master Shishuang Lin said, 'What is your intention?' Zen Master Feng Wensi also struck the meditation cushion once. Zen Master Shishuang Lin said, 'A good meditation cushion, but I don't know where it lands.' He then asked Zhenjing (Zen master's name). Zen Master Zhenjing said, 'What is your intention?' Zen Master Feng Wensi struck the meditation cushion again. Zen Master Zhenjing said, 'It strikes, and you also strike.' Zen Master Feng Wensi had a great enlightenment upon hearing these words.

Li'an (Zen master's name) asked, 'Among the three great elders (referring to three respected Zen masters), one is worthy to be the teacher of the Buddhas, one is worthy to be the teacher of humans and devas, and one cannot even save himself. Now, which one is worthy to be the teacher of the Buddhas? Which one is worthy to be the teacher of humans and devas? Which one cannot save himself? If you can discern it, you will receive thirty blows of the staff, not one less. If you cannot discern it, the three great elders will testify for you. Even so, Guangdao (Zen master's name) has awakened, but what has he awakened to?'

Zen Master Huili Kechang of Linjiang (Zen master's name, a disciple of Huanglong Nan (Zen master's name) and successor of Donglin Zong (Zen master's name))

A monk asked, 'I won't ask about the power of the Buddha or the power of the Dharma. What is the power of wisdom (prajna)?' Zen Master Huili said, 'Knock down the mountain of self and others, and raise up the Bodhi tree.' The monk said, 'Bodhi originally has no tree, where do you start?' Zen Master Huili said, 'The place where there is no starting point is precisely where you can exert effort.' The monk said, 'Today I have heard what I have never heard before.' Zen Master Huili said, 'Don't call genuine gold brass (a cheap metal that looks like gold).'

Baoen Xiu (Zen master's name) said, 'What is the power of wisdom?' He said to him, 'Eat official wine, sleep on the official street, die where you are, and be buried where you are.' Pingyang Min (Zen master's name) said, 'Standing on the high mountain peak, return to him the power of wisdom; walking in the deep seabed, one must first have Baoen.' However, upon further consideration, one who enters Buddhahood cannot enter demonhood, and one who enters demonhood cannot enter Buddhahood. Pingyang is not so. If someone asks what the power of wisdom is, just say, 'The mountain moon is like silver, stirring up old interests; leisurely walking, I unknowingly pass west of the peak.'

Zen Master Huili addressed the assembly, and after a long silence, said, 'Speaking nine out of ten sentences correctly is not as good as one silence.'

Guhang Zhou (Zen master's name) said, 'It is best to befriend the great layman Vimalakirti (Vimalakirti, a Buddhist layman known for his wisdom).'

個同參。若據我衲僧分上。猶在半途。

西江開先行瑛禪師(東林總嗣)

因僧問如何是道。師曰良田萬頃。曰學人不會。師曰。春不耕。秋無望。曰如何是祖師西來意。師曰君山點破洞庭湖。

永寧鼎云。一腔熱血。不向凈地上嘔吐。雖然。負痛男兒能幾人。

雨過前邨四月天。一重桑柘一重煙。子規啼處斜陽冷。楚水吳山一目連。(子雍如)

眉山蘇軾居士(見東林總)

參東林。論無情說法話有省。乃獻投機頌曰。溪聲儘是廣長舌。山色無非清凈身。夜來八萬四千偈。它日如何舉似人。

上竺智謁護國元。舉前頌且云。也不易到此田地。國云。尚未見路徑。何言到耶。智云。上二句若不到此田地。如何有者個訊息。國云是門外漢耳。智致疑。通夕不寐。及曉鐘鳴。去其秘蓄。乃別前頌云。東坡居士太饒舌。聲色關中欲透身。溪若是聲山是色。無山無水好愁人。持以告國。國云向汝道是門外漢。　幻寄稷云。東坡門外漢。上竺猶未及門。此庵云。向汝道是門外漢。且道是賞伊罰伊。

洪州泐潭景祥禪師(翠巖真下大溈喆嗣)

問僧曰。唯一堅密身。一切塵中現。如何是塵中現底身。僧指香爐曰者個是香爐。師曰。帶累三世諸佛。生陷地獄。僧罔措。師便

【現代漢語翻譯】 現代漢語譯本： 各位同參道友。若以我衲僧（指僧人）的標準來看，這還在半路上。

西江開先行瑛禪師（東林總的嗣法弟子）

有僧人問：『如何是道？』 禪師說：『良田萬頃。』 僧人說：『學人不會。』 禪師說：『春不耕，秋無望。』 僧人問：『如何是祖師西來意？』 禪師說：『君山點破洞庭湖。』

永寧鼎云禪師說：『一腔熱血，不向凈地上嘔吐。』 雖然如此，但能承擔痛苦的男兒有幾人呢？

雨後前村四月天，一重桑樹一重煙。杜鵑啼叫斜陽冷，楚水吳山一目連。（子雍如）

眉山蘇軾居士（參見東林總）

參訪東林常總禪師，討論無情說法的話題有所領悟，於是獻上投機頌說：『溪聲儘是廣長舌，山色無非清凈身。夜來八萬四千偈，它日如何舉似人。』

上竺智禪師謁見護國元禪師，舉出前面的頌，並且說：『也不容易達到這種境界。』 護國禪師說：『尚未見到路徑，說什麼達到呢？』 智禪師說：『上面兩句如果不到這種境界，怎麼會有這個訊息？』 護國禪師說：『是門外漢罷了。』 智禪師感到疑惑，整夜不能入睡。等到曉鐘鳴響，去除他的秘藏，於是改寫前面的頌說：『東坡居士太饒舌，聲色關中欲透身。溪若是聲山是色，無山無水好愁人。』 拿著改寫的頌去告訴護國禪師。護國禪師說：『早就跟你說是門外漢了。』 幻寄稷云禪師說：『東坡是門外漢，上竺禪師還沒入門。』 此庵禪師說：『早就跟你說是門外漢了。』 且說這是賞他還是罰他？

洪州泐潭景祥禪師（翠巖真下大溈喆的嗣法弟子）

問僧人說：『唯一堅密身，一切塵中現。如何是塵中現底身？』 僧人指著香爐說：『這個是香爐。』 禪師說：『連累三世諸佛，生陷地獄。』 僧人無所措。禪師便...

【English Translation】 English version: Fellow practitioners. According to my standard as a monk, this is still halfway there.

Zen Master Ying of Kai Xian Xing in Xijiang (Successor of Donglin Zong)

A monk asked: 'What is the Dao (the Way)?' The Master said: 'Ten thousand acres of fertile land.' The monk said: 'This student does not understand.' The Master said: 'If you don't plow in the spring, you can't expect anything in the autumn.' The monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said: 'Mount Jun points out Dongting Lake.'

Dingyun of Yongning said: 'A heart full of hot blood does not vomit on clean ground.' Even so, how many men can bear the pain?

After the rain in the village in the fourth month, a layer of mulberry trees and a layer of smoke. The cuckoo cries where the setting sun is cold, the Chu waters and Wu mountains are all that the eye can see. (Zi Yongru)

Layman Su Shi of Meishan (see Donglin Zong)

Visited Zen Master Donglin, and had some understanding of the topic of insentient beings preaching the Dharma, so he presented a speculative verse saying: 'The sound of the stream is entirely the long, broad tongue, the color of the mountains is nothing but the pure body. Last night, eighty-four thousand verses, how will I tell people about them in the future?'

Zen Master Zhi of Shangzhu visited Protector Guo Yuan, cited the previous verse, and said: 'It is not easy to reach this state.' Zen Master Guo said: 'You have not yet seen the path, how can you say you have reached it?' Zen Master Zhi said: 'If the first two lines do not reach this state, how can there be this news?' Zen Master Guo said: 'You are just an outsider.' Zen Master Zhi felt doubtful and could not sleep all night. When the morning bell rang, he removed his secret hoard, and then rewrote the previous verse saying: 'Layman Dongpo is too talkative, trying to penetrate the realm of sound and form. If the stream is sound and the mountain is form, without mountains and water, what a sad person.' He took the rewritten verse to tell Zen Master Guo. Zen Master Guo said: 'I told you long ago that you are an outsider.' Zen Master Huanji Ji Yun said: 'Dongpo is an outsider, and Zen Master Shangzhu has not yet entered the door.' Zen Master C庵 said: 'I told you long ago that you are an outsider.' Now, is this a reward or a punishment?

Zen Master Jingxiang of Letan in Hongzhou (Successor of Cuiyan Zhenxia Dawei Zhe)

Asked a monk: 'The only firm and solid body appears in all dust. What is the body that appears in the dust?' The monk pointed to the incense burner and said: 'This is the incense burner.' The Master said: 'Implicating the Buddhas of the three worlds, causing them to fall into hell alive.' The monk was at a loss. The Master then...

打。

佛杲汋云。者僧全身靠倒。景祥滿口含霜。末後一個罔措。一個令行。都謂曲不藏直。且道還契古人意么。

潭州嶽麓智海仁仙禪師(大溈喆嗣)

因僧問進前三步時如何。師曰撞頭磕額。曰退後三步時如何。師曰墮坑落塹。曰不進不退時如何。師曰立地死漢。

白巖符云。海和尚祇知嚴霜酷暑。不解暖日春風。者里則不然。進前三步時如何。金花滿酌。退後三步時如何。紫誥榮歸。不進不退時如何。仙翁顧問慵回首。天子呼來不上船。

宗鑒法林卷三十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十四

集云堂　編

大鑒下十五世

成都府昭覺圓悟克勤禪師(東山演嗣)

一日因部使問道東山。山曰提刑曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。祇要檀郎認得聲。提刑應諾諾。山曰且仔細。師適外歸。侍立次。乃問。承聞和尚舉小艷詩。提刑會否。山曰它祇認得聲。師曰。祇要檀郎認得聲。它既認得聲。為什麼卻不是。山曰如何是祖師西來意庭前柏樹子𠰒。師有省遽出。見雞飛上䦨干鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室。通所得呈偈曰。金鴨香消錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇

【現代漢語翻譯】 現代漢語譯本：

打。

佛杲汋（Foguo Que）禪師說：『這個僧人全身倒下，景祥（Jingxiang）滿口含霜，最後一個不知所措，一個立即行動，都說曲折中不隱藏正直。』且說這還符合古人的意思嗎？

潭州嶽麓智海仁仙（Tan Zhou Yue Lu Zhi Hai Ren Xian）禪師（大溈喆（Da Wei Zhe）的後代）

有僧人問：『向前三步時如何？』禪師說：『撞頭磕額。』（比喻自討苦吃）問：『退後三步時如何？』禪師說：『墮坑落塹。』（比喻陷入困境）問：『不進不退時如何？』禪師說：『立地死漢。』（比喻毫無作為）

白巖符（Bai Yan Fu）禪師說：『智海（Zhi Hai）和尚只知道嚴霜酷暑，不瞭解暖日春風。這裡則不然，向前三步時如何？金花滿酌。（比喻美好前景）退後三步時如何？紫誥榮歸。（比喻功成名就）不進不退時如何？仙翁顧問慵回首，天子呼來不上船。（比喻超脫世俗）』

宗鑒法林卷三十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十四

集云堂 編

大鑒下十五世

成都府昭覺圓悟克勤（Chengdu Fu Zhaojue Yuanwu Keqin）禪師（東山演（Dongshan Yan）的後代）

一日，因為部使問及東山（Dongshan）。禪師說：『提刑（Ti Xing，官名）曾讀過小艷詩嗎？有兩句頗為相近：頻呼小玉元無事，祇要檀郎認得聲。』提刑應聲稱是。禪師說：『且仔細體會。』禪師適才從外面回來，侍立在一旁，於是問道：『聽說和尚您舉了小艷詩，提刑領會了嗎？』禪師說：『他只認得聲。』禪師說：『祇要檀郎認得聲，他既然認得聲，為什麼卻不是呢？』禪師說：『如何是祖師西來意？庭前柏樹子。』禪師有所領悟，急忙出去，看見雞飛上欄桿鼓翅鳴叫，又自言自語道：『這豈不是聲？』於是袖著香進入室內，將所得的體會呈上偈語說：『金鴨香消錦繡幃，笙歌叢里醉扶歸。少年一段風流事，祇

【English Translation】 English version:

Strike.

Chan Master Foguo Que said: 'This monk falls down completely, Jingxiang's mouth is full of frost, one is at a loss, and one acts immediately, all saying that crookedness does not hide straightness.' But does this still accord with the meaning of the ancients?

Chan Master Zhihai Renxian of Yuelu, Tanzhou (descendant of Dawei Zhe)

A monk asked: 'What about taking three steps forward?' The Master said: 'Bumping your head and knocking your forehead.' (Metaphor for asking for trouble) Asked: 'What about taking three steps back?' The Master said: 'Falling into a pit and falling into a trench.' (Metaphor for falling into a predicament) Asked: 'What about neither advancing nor retreating?' The Master said: 'A dead man standing on the spot.' (Metaphor for doing nothing)

Chan Master Baiyan Fu said: 'Monk Zhihai only knows severe frost and scorching heat, and does not understand the warm sun and spring breeze. It is not like this here. What about taking three steps forward? Golden flowers are fully poured. (Metaphor for a bright future) What about taking three steps back? Purple edict returns with glory. (Metaphor for achieving success) What about neither advancing nor retreating? The immortal asks and is too lazy to look back, and the emperor calls but does not board the boat. (Metaphor for transcending worldliness)'

Zongjian Falin, Volume 33 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 34

Compiled by Jiyun Hall

Fifteenth Generation after Dajian

Chan Master Yuanwu Keqin of Zhaojue, Chengdu Prefecture (descendant of Dongshan Yan)

One day, because the commissioner asked about Dongshan. The Chan Master said: 'Has the Commissioner of Justice ever read a little love poem? There are two lines that are quite similar: 'Frequently calling Xiaoyu is originally nothing, only wanting Tanlang to recognize the voice.' The Commissioner of Justice responded in agreement. The Chan Master said: 'And carefully understand.' The Chan Master had just returned from outside and was standing by, so he asked: 'I heard that you, Reverend, cited a little love poem, did the Commissioner of Justice understand it?' The Chan Master said: 'He only recognizes the voice.' The Chan Master said: 'Only wanting Tanlang to recognize the voice, since he recognizes the voice, why is it not?' The Chan Master said: 'What is the meaning of the Patriarch's coming from the West? The cypress tree in the courtyard.' The Chan Master had some understanding, hurriedly went out, saw a chicken flying onto the railing flapping its wings and crowing, and said to himself: 'Isn't this a voice?' So he put incense in his sleeve and entered the room, presenting the verse he had gained, saying: 'The golden duck's incense disappears from the embroidered curtain, drunk and helped back in the midst of singing and dancing. A romantic affair of youth, only'

許佳人獨自知。山遍謂山中耆宿曰。勤侍者參得禪也。

翠眉銀海窺簾影。玉尺金釵隔壁音。坐對落花明月上。幾人知此斷腸聲。(漢月藏)

戲水鴛鴦畫不成。池邊獨立始分明。風流徹底難教露。笑卷羅衣一色新。(理安問)

半卷珠簾半掛鉤。翠眉顰蹙為誰憂。春風舞罷憑䦨睡。花鳥一聲破夢幽。(頂目微)

一段傷心未敢言。春深鶯囀落花前。玉容一見殘紅面。半掩紗窗半欲眠。(問石乘)

奇花瀲滟吐香清。丹鳳徒將野鳥爭。不信梧桐棲鵠隱。朝陽曾聽幾回鳴。(黎博庵)

認著聲旹豈是真。雞鳴薦得更非親。堪憐掩耳偷鈴客。巴鼻渾無誑後人。(素庵仁)

驀指提刑小艷篇。金雞啼破杏花天。知機不在聲前得。別有靈犀躍海淵。(對月經)

一聲喚醒千秋夢。無限風光更屬誰。舉目瞭然非外物。月明依舊照花枝。(孤雲鑒)

托情北戲離花鋒。觸著栴檀寶樹風。轉向庭前春色里。錦雞啼破太虛空。(季總徹)

玉容人醉畫樓春。語笑含嬌絕比鄰。箇中一段傷心處。傾盡黃河洗不清。(晦岳旭)

錦䌫牙檣次第開。海鴻低度認蓬萊。乾坤終日浮孤棹。風雨千年怨楚才。(化賦美)

昭覺示眾。古德道結夏已十一日。寒山子作么生

【現代漢語翻譯】 現代漢語譯本： 許佳人自己心裡明白。 山遍對山中的老修行說：『勤侍者參禪悟道了。』

翠綠的眉毛，如銀的海洋，窺視著簾子的影子；精美的玉尺，貴重的金釵，隔著墻壁傳來聲音。靜坐面對飄落的花朵，明月升起，有幾人知道這令人斷腸的聲音？（漢月藏）

想畫戲水的鴛鴦卻畫不成，在池邊獨自站立才開始明白。風流的真諦徹底領悟后難以輕易顯露，笑著捲起羅裙，煥然一新。（理安問）

半卷的珠簾半掛在鉤上，翠綠的眉毛緊鎖，為誰而憂愁？春風舞罷，靠著欄桿入睡，花鳥的一聲鳴叫，打破了幽深的夢境。（頂目微）

一段傷心的事不敢說出口，春意正濃，黃鶯鳴叫，落花紛飛。美麗的容顏一見，更顯殘紅之色，半掩著紗窗，半睡半醒。（問石乘）

奇異的花朵，水光瀲滟，吐露著清香，丹鳳白白地與野鳥爭鬥。不相信梧桐樹會棲息著天鵝，朝陽之下，曾經聽過幾次鳴叫？（黎博庵）

如果執著于聲音，又怎能是真？雞鳴而被推薦，更不是親近之人。可憐那些掩耳盜鈴的人，根本沒有真本事，只是欺騙後人。（素庵仁）

忽然提及提刑官的小艷詞，金雞啼叫，劃破了杏花盛開的天空。領悟玄機不在聲音之前，另有靈犀一點通，躍入深海。（對月經）

一聲喚醒了千秋大夢，無限的風光又將屬於誰？舉目瞭然，一切並非身外之物，明月依舊照耀著花枝。（孤雲鑒）

將情感寄託于北方的戲曲，遠離了花朵的鋒芒，觸碰到了栴檀（zhān tán，檀香）寶樹的風。轉眼來到庭前的春色之中，錦雞啼叫，劃破了空曠的太虛空。（季總徹）

美麗的容顏，沉醉於畫樓的春色之中，言語歡笑，嬌媚動人，無人能比。其中一段傷心之處，即使傾盡黃河之水也洗不清。（晦岳旭）

華麗的船帆，巨大的船桅，依次張開，海鷗低飛，辨認著蓬萊仙島。天地之間，整日漂浮著孤單的小船，千年的風雨，都在哀怨著楚地的屈原。（化賦美）

昭覺禪師向大眾開示：古德說結夏安居已經十一天了，寒山子（Hánshān Zǐ，唐代詩人，隱居天臺山寒巖）又該如何是好？

【English Translation】 English version: Xu Jiaren (a person's name) knows it herself. Shan Bian (a person's name) said to the elder monks in the mountain: 'Diligent attendant has attained Zen enlightenment.'

Emerald eyebrows, a silver sea, peeking at the shadow of the curtain; exquisite jade rulers, precious golden hairpins, sounds coming from the wall next door. Sitting and facing the falling flowers, the bright moon rises, how many people know this heartbreaking sound? (Han Yuecang)

Trying to paint mandarin ducks playing in the water but failing, only when standing alone by the pond does one begin to understand. The true essence of romance, once thoroughly understood, is difficult to reveal easily, smiling and rolling up the silk skirt, brand new. (Li Anwen)

Half-rolled pearl curtain half-hanging on the hook, emerald eyebrows furrowed, for whom is the worry? After dancing in the spring breeze, leaning on the railing to fall asleep, the sound of flowers and birds breaks the deep dream. (Ding Muwei)

A piece of heartbreak I dare not speak of, spring is in full bloom, orioles are singing, and flowers are falling. Seeing the beautiful face, the remaining red color is even more apparent, half-covering the gauze window, half-asleep and half-awake. (Wen Shi Cheng)

Strange flowers, shimmering with fragrance, exuding a clear fragrance, the phoenix vainly competes with wild birds. Not believing that the parasol tree will be inhabited by swans, under the morning sun, how many times have you heard it sing? (Li Bo'an)

If you cling to the sound, how can it be true? Being recommended because of the rooster's crow is even less of a close relationship. Pitiable are those who cover their ears to steal the bell, having no real ability at all, just deceiving future generations. (Su Anren)

Suddenly mentioning the petty love poems of the judicial officer, the golden rooster crows, breaking the apricot blossom sky. Understanding the mystery is not before the sound, there is another telepathy, leaping into the deep sea. (Dui Yuejing)

A sound awakens a thousand-year dream, to whom will the infinite scenery belong? Looking up, it is clear that everything is not external, the bright moon still shines on the flower branches. (Gu Yun Jian)

Entrusting emotions to northern opera, away from the sharpness of flowers, touching the wind of the sandalwood (zhān tán) treasure tree. Turning to the spring scenery in front of the courtyard, the brocade chicken crows, breaking the empty void. (Ji Zongche)

The beautiful face, intoxicated in the spring of the painted building, words and laughter, charming and moving, unparalleled. A piece of heartbreak within, even if pouring out the water of the Yellow River, it cannot be washed away. (Hui Yuexu)

Gorgeous sails, huge masts, opening in sequence, seagulls flying low, recognizing the Penglai fairy island. Between heaven and earth, a lonely boat floats all day long, thousands of years of wind and rain, all lamenting Qu Yuan of Chu. (Hua Fumei)

Zen Master Zhaojue instructed the public: The ancient masters said that the summer retreat has been eleven days, what should Hanshanzi (Hánshān Zǐ, Tang Dynasty poet, recluse in Hanyan, Mount Tiantai) do?

。又有道。結夏已十一日。水牯牛作么生。山僧即不然。結夏已十一日。鐙籠露柱作么生。若識得鐙籠露柱。即識得水牯牛。若識得水牯牛。即識得寒山子。

徑山琇云。碎金鸞頭。出五色髓。固是三大老之手。若是靈巖總無許多事。何故。家家門前赫日月。太平不用將軍威。

昭覺舉僧問雲門。如何是諸佛出身處。門曰東山水上行。師曰天寧則不然。如何是諸佛出身處。但曰薰風自南來。殿閣生微涼。

竹底生風暑漸消。綠翻輕影有芭蕉。果然會得古人意。獨角泥牛被火燒。(雪嶠信)

玉殿初傳左掖開。靜鞭擊處駕頭回。承恩博得龍顏喜。親捧金莖露一杯。(理安問)

拂拂薰風生夜䦨。百千諸佛骨毛寒。歸去罷。無處安。長空今古月團圞。(山茨際)

昭覺上堂。迥無依倚。超宗越格。非佛非心。萬仞壁立。桑樹上著箭。柳樹上出汁。

天井新云。直饒恁么也祇道得一半。且道那一半𠰒。聽事不真。喚鐘作甕。

昭覺凡垂問。學者擬議。便與一拳。

盡力當胸一拳。幾個眉須墮落。更欲如何若何。普化空中木鐸。(瞎堂遠)

昭覺示眾。通身是眼見不到。通身是耳聞不及。通身是口說不著。通身是心鑒不出。通身即且置。或若無眼作么生見。無

【現代漢語翻譯】 現代漢語譯本：還有人問道：『結夏（Vassa，雨季安居）已經十一天了，水牯牛（water buffalo，比喻難以馴服的本性）是什麼？』山僧（指說話者自己）的說法卻不同。結夏已經十一天了，鐙籠露柱（lantern post，比喻顯而易見的事物）又是什麼？如果能認識鐙籠露柱，就能認識水牯牛。如果能認識水牯牛，就能認識寒山子（Hanshanzi，唐代詩人，常被認為是禪宗的隱士）。 徑山琇云（Jingshan Xiuyun，禪師名號）的說法，如同碎金鸞頭（golden phoenix head，比喻珍貴的教誨），流出五色髓（five-colored marrow，比喻精妙的智慧），這確實是三大老（three great elders，指有經驗的禪師）的手筆。但如果是靈巖（Lingyan，寺廟名），總沒有這麼多事。為什麼呢？家家門前都有光輝的日月（sun and moon，比喻佛性），太平盛世不需要將軍的威嚴。 昭覺（Zhaojue，禪師名號）舉例說，有僧人問雲門（Yunmen，禪師名號）：『如何是諸佛出身處（where do all Buddhas come from，比喻佛性的根源）？』雲門回答說：『東山水上行（walking on water on the East Mountain，比喻不可思議的境界）。』昭覺說：『天寧（Tianning，寺廟名）的說法卻不同。如何是諸佛出身處？』只是說：『薰風自南來（a warm breeze comes from the south，比喻佛法的傳播），殿閣生微涼（a slight coolness arises in the halls，比喻內心的平靜）。』 竹林底下生起微風，暑氣漸漸消散，綠色的芭蕉葉輕輕搖曳。果然領會了古人的意思，獨角泥牛（one-horned mud ox，比喻虛幻不實的事物）也被火燒燬。（雪嶠信（Xueqiao Xin，禪師名號）） 玉殿里初次傳旨，從左掖門打開，靜鞭敲響，車駕調頭返回。承蒙恩寵，博得皇帝的歡喜，親自捧上金莖露（golden stem dew，比喻珍貴的賞賜）一杯。（理安問（Li'an Wen，禪師名號）） 拂拂的薰風在夜晚吹起，百千諸佛（hundreds of thousands of Buddhas，指一切眾生）的骨頭都感到寒冷。回去吧，沒有安身之處。長空自古至今，月亮都是圓滿的。（山茨際（Shanci Ji，禪師名號）） 昭覺上堂說法，迥然沒有依靠，超越宗派和格局，既不是佛，也不是心。如同萬仞高墻聳立，桑樹上射箭，柳樹上流出汁液（比喻不可能的事情）。 天井裡升起新的雲彩。即使這樣說，也只說對了一半。那麼，另一半是什麼呢？聽講的人不認真，把鐘叫作甕（比喻不識貨）。 昭覺凡是垂問，學人只要稍作擬議，便賞他一拳。 盡力當胸一拳，有幾個人的眉毛和鬍鬚會因此脫落？還要怎麼樣？普化（Puhua，禪師名號）在空中搖響木鐸（wooden bell，比喻警醒世人）。（瞎堂遠（Xiatang Yuan，禪師名號）） 昭覺向大眾開示：渾身上下都是眼睛，卻看不到；渾身上下都是耳朵，卻聽不到；渾身上下都是嘴巴，卻說不出來；渾身上下都是心，卻鑑別不出。渾身上下暫且不論，如果沒有眼睛，又怎麼能看到？沒有……

【English Translation】 English version: Someone asked: 'Now that eleven days have passed since Vassa (rain retreat) began, what is the water buffalo (metaphor for untamed nature)?' The mountain monk (referring to the speaker himself) says differently. Now that eleven days have passed since Vassa began, what is the lantern post (metaphor for obvious things)? If you can recognize the lantern post, you can recognize the water buffalo. If you can recognize the water buffalo, you can recognize Hanshanzi (Tang Dynasty poet, often considered a Zen hermit). Jingshan Xiuyun's (Zen master's name) words are like a golden phoenix head (metaphor for precious teachings), flowing with five-colored marrow (metaphor for exquisite wisdom), truly the work of the three great elders (referring to experienced Zen masters). But if it were Lingyan (temple name), there wouldn't be so much fuss. Why? Every household has the shining sun and moon (metaphor for Buddha-nature) before their door; a peaceful world doesn't need the威嚴 of a general. Zhaojue (Zen master's name) cited an example: A monk asked Yunmen (Zen master's name): 'What is the birthplace of all Buddhas (metaphor for the source of Buddha-nature)?' Yunmen replied: 'Walking on water on the East Mountain (metaphor for an inconceivable state).' Zhaojue said: 'Tianning (temple name) says differently. What is the birthplace of all Buddhas?' They simply say: 'A warm breeze comes from the south (metaphor for the spread of Dharma), a slight coolness arises in the halls (metaphor for inner peace).' A gentle breeze arises beneath the bamboo, the summer heat gradually dissipates, and the green banana leaves sway lightly. Truly understanding the meaning of the ancients, the one-horned mud ox (metaphor for illusory things) is also burned by fire. (Xueqiao Xin (Zen master's name)) The imperial decree is first proclaimed in the jade palace, opening from the left side gate. The silent whip cracks, and the imperial carriage turns back. Receiving imperial favor, winning the emperor's delight, personally holding up a cup of golden stem dew (metaphor for a precious reward). (Li'an Wen (Zen master's name)) The gentle warm breeze arises in the night, chilling the bones of hundreds of thousands of Buddhas (referring to all sentient beings). Go back, there is no place to rest. The moon in the vast sky has always been round, from ancient times to the present. (Shanci Ji (Zen master's name)) Zhaojue ascends the platform to preach, utterly without reliance, transcending sects and frameworks, neither Buddha nor mind. Like a towering wall of ten thousand仞, shooting an arrow at a mulberry tree, sap flowing from a willow tree (metaphor for impossible things). New clouds rise in the courtyard well. Even saying it like this, you've only said half of it. So, what is the other half? The listener is not sincere, calling a bell a jar (metaphor for not recognizing value). Whenever Zhaojue asks a question, if the student even attempts to speculate, he receives a punch. A punch to the chest with all one's strength, how many people's eyebrows and whiskers will fall off because of it? What else do you want? Puhua (Zen master's name) rings the wooden bell (metaphor for awakening the world) in the air. (Xiatang Yuan (Zen master's name)) Zhaojue instructs the assembly: The whole body is eyes, yet cannot see; the whole body is ears, yet cannot hear; the whole body is a mouth, yet cannot speak; the whole body is a mind, yet cannot discern. The whole body aside for now, if there are no eyes, how can one see? Without...

耳作么生聞。無口作么生說。無心作么生鑒。若向者里撥得一線路。便與古佛同參。且道參什麼人。

徑山杲云。徑山當時若在。點一把火照看者老漢面皮厚多少。即今莫有旁不甘底出來道。和尚也是普州人。即向他道。西天斬頭截臂。者里自領出去。

昭覺因僧問。西天以蠟人為驗。此土以何為驗。師曰生鐵鑄就崑崙兒。

生鐵鑄就崑崙兒。眼耳鼻舌如泥塊。西天此土謾紛紜。鐵眼銅睛看不破。(別峰印)

舒州太平佛鑒慧勤禪師(東山演嗣)

上堂。桃花紅。李花白。誰道融融祇一色。紫燕語。黃鶯鳴。誰道關關祇一聲。

天王海云。大小太平強生節目。今日地藏收歸一處。勿令檢擇。桃花紅。李花白。枝頭訊息都漏泄。紫燕語。黃鸝鳴。就里生涯覿面呈。但見皇風成一片。不知何處是都城。

太平因僧問如何是佛。師曰吃飯咬著砂。

吃飯咬著砂。隱落第三牙。春風才過後。拄杖亦開花。(慈受深)

舒州龍門佛眼清遠禪師(五祖演嗣)

常請益五祖。凡有所問即曰。我不如你。你自會得好。師愈疑。咨決于元禮首座。禮以手引師耳繞圍爐數匝行。且語曰。你自會得好。師曰。有冀開發。乃爾相戲耶。禮曰。你它后悟去。方知今日曲折耳。

【現代漢語翻譯】 現代漢語譯本 耳朵如何聽聞？沒有口如何說話？沒有心如何鑑別？如果能在這裡找到一條路徑，就與過去的佛陀一同參悟。那麼，參悟的是什麼人呢？

徑山杲（Jingshan Gao）說：如果當時徑山（Jingshan）我在場，就點一把火照照這個老漢的臉皮有多厚。現在莫非有不服氣的人出來說：和尚你也是普州（Puzhou）人。就對他說：西天（Western Heaven）斬頭截臂，這裡自己領出去。

昭覺（Zhaojue）因僧人提問：西天（Western Heaven）用蠟人來驗證，此地用什麼來驗證？禪師說：用生鐵鑄成的崑崙兒（Kunlun child）。

生鐵鑄就崑崙兒（Kunlun child），眼耳鼻舌如同泥塊。西天（Western Heaven）此地徒勞紛紜，鐵眼銅睛也看不破。（別峰印（Biefeng Yin））

舒州太平佛鑒慧勤禪師（Shuzhou Taiping Fojian Huiqin Chan Master）（東山演嗣（Dongshan Yansi））

上堂說法：桃花紅，李花白，誰說融融只有一種顏色？紫燕語，黃鶯鳴，誰說關關只有一種聲音？

天王海云（Tianwang Haiyun）說：太平（Taiping）寺大小事情都強行製造事端。今天地藏（Dizang）菩薩全部收歸一處，不要再挑選分別。桃花紅，李花白，枝頭的訊息都泄露了。紫燕語，黃鸝鳴，就在這裡生活，面對面呈現。只看見太平盛世一片，不知道哪裡是都城。

太平（Taiping）寺因僧人提問：什麼是佛？禪師說：吃飯咬著砂子。

吃飯咬著砂，隱隱落下第三顆牙。春風剛剛過去，拄杖也開花了。（慈受深（Cishou Shen））

舒州龍門佛眼清遠禪師（Shuzhou Longmen Foyan Qingyuan Chan Master）（五祖演嗣（Wuzu Yansi））

經常向五祖（Wuzu）請教，凡是有所提問，五祖（Wuzu）就說：我不如你，你自己會得很好。禪師更加疑惑，向元禮（Yuanli）首座請教。元禮（Yuanli）用手拉著禪師的耳朵，繞著火爐走了幾圈，並且說：你自己會得很好。禪師說：希望能得到啓發，難道是在戲弄我嗎？元禮（Yuanli）說：你以後開悟了，才知道今天的曲折用意。

【English Translation】 English version How does the ear hear? How does the mouth speak without a mouth? How does the mind discern without a mind? If you can find a path here, you will participate in the same way as the ancient Buddhas. Then, who are you participating with?

Jingshan Gao said: If I, Jingshan, had been there at the time, I would have lit a fire to see how thick the old man's skin was. Now, is there anyone who is not convinced and comes out to say: Monk, you are also from Puzhou. I would say to him: In the Western Heaven, heads are cut off and arms are severed; here, take yourself out.

Zhaojue asked a monk: The Western Heaven uses wax figures to verify; what does this land use to verify? The master said: A Kunlun child cast from pig iron.

A Kunlun child cast from pig iron, eyes, ears, nose, and tongue like lumps of mud. The Western Heaven and this land are in vain and confused; iron eyes and copper pupils cannot see through it. (Biefeng Yin)

Chan Master Fojian Huiqin of Taiping Temple in Shuzhou (Successor of Dongshan Yan)

Entering the hall for teaching: Peach blossoms are red, plum blossoms are white; who says that the harmony is only one color? Purple swallows speak, yellow orioles sing; who says that the sounds are only one voice?

Tianwang Haiyun said: Taiping Temple, big and small, forcibly creates incidents. Today, Ksitigarbha Bodhisattva gathers everything into one place; do not select and distinguish anymore. Peach blossoms are red, plum blossoms are white; the news on the branches is all revealed. Purple swallows speak, yellow orioles sing; life here is presented face to face. Only see the prosperous world as one piece; do not know where the capital city is.

Taiping Temple asked a monk: What is Buddha? The master said: Biting on sand while eating.

Biting on sand while eating, the third tooth falls hiddenly. The spring breeze has just passed, and the staff also blooms. (Cishou Shen)

Chan Master Foyan Qingyuan of Longmen Temple in Shuzhou (Successor of Wuzu Yan)

He often sought instruction from Wuzu. Whenever he asked a question, Wuzu would say: I am not as good as you; you understand it yourself very well. The Chan master became more doubtful and consulted the chief seat Yuanli. Yuanli took the Chan master's ear with his hand, walked around the stove several times, and said: You understand it yourself very well. The Chan master said: I hope to be enlightened; are you teasing me? Yuanli said: When you are enlightened in the future, you will know the tortuous intention of today.

我不會兮不如你。達磨當門缺兩齒。滿堂無限白蘋風。明明不自秋江起。(雪堂行)

我不會兮不如你。栴檀林里香風起。漁歌一曲過瀟湘。攪動滄溟聲未已。(呆堂定)

龍門一日不安。僧問生死到來時如何。師曰皖公山。曰。為復祇者個。別有在。師曰桐城縣有。僧舉似禮首座。座曰。遠兄不相見三十年。者回徹也。

薦福行雲。禮首座與先師同參。可憐死在句下。

龍門示眾。千說萬說不若親見一面。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。禪學中隔江招手事。望州亭相見事。深山巖崖處事。此皆親面而見之。不在說也。

寧辨人間是與非。生死淈𣸩眼如眉。不因說著當年事。萬古千秋那得知。(虛堂愚)

龍門示眾。天得一以清。地得一以寧。聖人得一以天下治。衲僧得一禍患臨身。

石庵琈云。龍門老人得即得。未免膽小。德慶即不然。天得一以清。地得一以寧。聖人得一以治天下。衲僧得一水到渠成。

嘉州九頂清素禪師(五祖演嗣)

因太守呂公來瞻大像。問既是大像。為什麼肩負兩楹。師曰船上無散工。守乃作禮。

昭覺勤云。疑殺天下人。　薦福行雲。將謂無人。又云。本有餘力。　大溈果云。全身擔荷。

文光燦

【現代漢語翻譯】 現代漢語譯本： '我不會啊，不如你。' 達摩（Bodhidharma，禪宗始祖）的門牙缺了兩顆。滿堂都是無限的白蘋風，明明不是從秋江上吹來的。（雪堂行） '我不會啊，不如你。' 栴檀（Sandalwood，一種香木）林里飄起陣陣香風。漁歌一曲飄過瀟湘，攪動滄溟（大海）的聲音還未停止。（呆堂定） 龍門一日不安。有僧人問：'生死到來時，會怎麼樣？' 師父說：'皖公山。' 僧人問：'是說就是這個，還是另有別的？' 師父說：'桐城縣有。' 僧人把這話告訴了禮首座。禮首座說：'遠兄不相見三十年，這次徹底明白了。' 薦福行雲：禮首座和先師一起參禪，可憐死在了語句之下。 龍門向大眾開示：千說萬說不如親眼見一面。即使不說，也能自然明白。就像王子寶刀的比喻，眾盲摸象的比喻，禪學中隔江招手的事，望州亭相見的事，深山巖崖處的事，這些都是親眼所見，不在於言說。 寧願分辨人間的是非，生死混濁，眼睛就像眉毛一樣。如果不說起當年的事，萬古千秋又怎麼能得知？（虛堂愚） 龍門向大眾開示：天得到'一'而清明，地得到'一'而安寧，聖人得到'一'而天下太平。衲僧（指僧人）得到'一'，禍患就會降臨到身上。 石庵琈說：龍門老人得到是得到了，但未免有些膽小。德慶就不是這樣。天得到'一'而清明，地得到'一'而安寧，聖人得到'一'而治理天下，衲僧得到'一'，水到渠成。 嘉州九頂清素禪師（Jiāzhōu Jiǔdǐng Qīngsù Chánshī，五祖演嗣） 因為太守呂公來瞻仰大佛像，問：'既然是大佛像，為什麼肩上扛著兩根柱子？' 禪師說：'船上沒有閑散的工人。' 太守於是作揖行禮。 昭覺勤說：疑殺了天下人。薦福行雲：還以為沒有人知道。又說：本來還有餘力。大溈果說：全身承擔。 文光燦

【English Translation】 English version: 'I am not as good as you.' Dharma (Bodhidharma, the founder of Zen Buddhism) is missing two teeth in the front. The hall is filled with boundless wind carrying white duckweed. Clearly, it doesn't rise from the autumn river. (Xuetang Xing) 'I am not as good as you.' Fragrant winds rise in the sandalwood (Chandana, a type of fragrant wood) forest. A fisherman's song drifts across the Xiaoxiang River, the sound of stirring the vast ocean has not yet ceased. (Daitang Ding) Longmen was uneasy one day. A monk asked: 'When life and death arrive, what will happen?' The master said: 'Wan Gong Mountain.' The monk asked: 'Does this mean it, or is there something else?' The master said: 'It exists in Tongcheng County.' The monk told this to Chief Monk Li. Chief Monk Li said: 'I haven't seen Brother Yuan for thirty years, this time I understand completely.' Jianfu Xingyun: Chief Monk Li and the former master practiced Zen together, pitifully dying under the words. Longmen addressed the assembly: 'A thousand sayings, ten thousand sayings are not as good as seeing it with your own eyes. Even without saying anything, you can understand it naturally.' Like the analogy of the prince's precious sword, the analogy of the blind men touching the elephant, the matter of waving across the river in Zen study, the matter of meeting at Wangzhou Pavilion, the matter of being in deep mountain cliffs, these are all seen with your own eyes, not in words. Rather discern the rights and wrongs of the human world, life and death are turbid, eyes are like eyebrows. If we don't talk about the events of that year, how can we know it for all eternity? (Xutang Yu) Longmen addressed the assembly: 'Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, the sage obtains 'one' and the world is governed. When a monastic (Nāsagrā, referring to monks) obtains 'one', misfortune will befall them.' Shi'an Fu said: 'The old man of Longmen obtained it, but he is inevitably timid. Deqing is not like this. Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, the sage obtains 'one' and governs the world, when a monastic obtains 'one', water flows and the canal is formed.' Chan Master Qingsu of Jiuding Mountain in Jia Prefecture (Jiāzhōu Jiǔdǐng Qīngsù Chánshī, successor of Wuzu Yan) Because Prefect Lu came to admire the great Buddha statue, he asked: 'Since it is a great Buddha statue, why does it carry two pillars on its shoulders?' The Chan master said: 'There are no idle workers on the boat.' The prefect then bowed and paid his respects. Zhaojue Qin said: 'Doubting kills all the people in the world.' Jianfu Xingyun said: 'I thought no one knew.' And said: 'Originally there was still strength to spare.' Dawei Guo said: 'Bearing the whole body.' Wen Guangcan

爛照嘉城。未睹幽奇更問人。不是九頂能辨析。幾乎錯認定盤星。(璇鑒衡)

九頂因勤老宿至。師問曰舞劍當咽時如何。勤曰伏惟尚饗。師詬曰老賊死去也。你問我。勤理前問。師叉手揖曰。曳破。

資福玉云。勤老宿固不足以勘驗。九頂老人還可勘驗也無。資福也為它道個伏惟尚饗。

元禮首座(五祖演嗣)

因僧問。經曰修一切善法。如何是善法。師遽起曰。上是天。下是地。中間坐底坐。立底立。喚什麼作善法。僧無對。師便掌。

薦福行雲。大眾道無橫徑理當即行。敢道禮首座鼻孔落在者僧手裡。若人檢點得出。天下橫行。

法閦上座(五祖演嗣)

到東林度座下。見其得平實旨。一日拈一枝花。繞林禪床一匝。背手插香爐中曰。和尚且道意作么生。林屢下語皆不契。逾兩月林遂問師曰。你試為我說看。師曰。某甲祇將花插香爐中。和尚自疑有什麼事。

笑巖寶云。閦上座將花插香爐中。雖本沒甚事。奈度既開堂聚眾。寧免無利害乎。且道什麼處是利害處。　理安問于意作么生處代云。者野狐精。我當時若作東林。便與劈脊打趁出。免得遞相鈍置。于有什麼事處乃噓兩噓云。古今盡道閦上座驅耕夫牛奪饑人食。有縱有奪能殺能活。檢點將來。似者般底也

【現代漢語翻譯】 現代漢語譯本：

爛照嘉城（Lan Zhao Jia Cheng，地名）。未曾見到幽深奇妙之處，反而向人詢問。如果不是九頂（Jiu Ding，人名）這樣的人，難以辨析。幾乎要錯誤地認定為定盤星（Ding Pan Xing，比喻標準）。（璇鑒衡（Xuan Jian Heng，人名）） 九頂（Jiu Ding）因為勤于參學，老修行也來拜訪。九頂（Jiu Ding）問：『舞劍當咽時如何？』勤（Qin，人名）回答：『伏惟尚饗（Fu Wei Shang Xiang，祭祀用語，意為希望神靈享用祭品）。』九頂（Jiu Ding）斥責道：『老賊，去死吧！你問我。』勤（Qin）重複之前的提問。九頂（Jiu Ding）叉手作揖說：『曳破（Ye Po，意為扯破，比喻打破執著）。』 資福玉（Zi Fu Yu，人名）說：『勤老修行固然不足以勘驗，九頂老人難道就可以勘驗了嗎？』資福（Zi Fu）也為他說了句『伏惟尚饗（Fu Wei Shang Xiang）。』 元禮首座（Yuan Li Shou Zuo，人名，五祖演（Wu Zu Yan）的弟子） 因為有僧人問：『經中說修一切善法，什麼是善法？』元禮（Yuan Li）立刻起身說：『上是天，下是地，中間坐的坐，站的站，叫什麼作善法？』僧人無言以對。元禮（Yuan Li）便打了他一掌。 薦福行（Jian Fu Xing，人名）說：『大眾說沒有橫徑，理應立即前行。敢說元禮首座（Yuan Li Shou Zuo）的鼻孔落在這僧人手裡。如果有人能檢查出來，就可以天下橫行。』 法閦上座（Fa Chu Shang Zuo，人名，五祖演（Wu Zu Yan）的弟子） 到東林（Dong Lin，地名）度座下，見他已得平實的旨意。一天，法閦（Fa Chu）拈起一枝花，繞著東林（Dong Lin）的禪床走了一圈，揹著手插到香爐中說：『和尚且說說是什麼意思？』東林（Dong Lin）多次回答都不契合。過了兩個月，東林（Dong Lin）於是問法閦（Fa Chu）說：『你試著為我說說看。』法閦（Fa Chu）說：『我只是將花插到香爐中，和尚自己懷疑有什麼事。』 笑巖寶（Xiao Yan Bao，人名）說：『法閦上座（Fa Chu Shang Zuo）將花插到香爐中，本來沒什麼事，奈何東林（Dong Lin）已經開堂聚眾，難道能免於沒有利害關係嗎？且說說哪裡是利害關係？』理安（Li An，人名）問『意作么生』的地方，代他說：『這野狐精。我當時如果作為東林（Dong Lin），就劈頭蓋臉地打他出去，免得互相耽誤。』在『有什麼事』的地方，於是噓了兩聲說：『古今都說道法閦上座（Fa Chu Shang Zuo）驅趕耕夫的牛，奪走飢餓人的食物。有縱有奪，能殺能活。檢查起來，像這種底細也。』

【English Translation】 English version:

Lan Zhao Jia Cheng (place name). Having not seen the profound and wondrous, instead asks others. If it were not Jiu Ding (person's name), it would be difficult to discern. Almost mistaking it for Ding Pan Xing (a metaphor for a standard). (Xuan Jian Heng (person's name)) Jiu Ding (person's name) because of diligent study, even old practitioners came to visit. The master asked: 'How is it when wielding the sword at the throat?' Qin (person's name) replied: 'Fu Wei Shang Xiang (a sacrificial term, meaning 'May the spirits enjoy the offerings').' Jiu Ding (person's name) scolded: 'Old thief, go die! You ask me.' Qin (person's name) repeated the previous question. Jiu Ding (person's name) crossed his hands and bowed, saying: 'Ye Po (meaning 'tear apart', a metaphor for breaking attachments).' Zi Fu Yu (person's name) said: 'The old practitioner Qin is certainly not enough to examine, but can the old man Jiu Ding be examined?' Zi Fu (person's name) also said for him, 'Fu Wei Shang Xiang.' Head Monk Yuan Li (person's name, disciple of Wu Zu Yan) Because a monk asked: 'The sutra says to cultivate all good dharmas, what is a good dharma?' Yuan Li (person's name) immediately got up and said: 'Above is heaven, below is earth, those in the middle sit if sitting, stand if standing, what do you call a good dharma?' The monk had no reply. Yuan Li (person's name) then slapped him. Jian Fu Xing (person's name) said: 'The assembly says there is no shortcut, one should proceed immediately. Dare to say that Head Monk Yuan Li's (Yuan Li Shou Zuo) nostrils are in this monk's hands. If someone can examine it, they can roam freely under heaven.' Senior Monk Fa Chu (person's name, disciple of Wu Zu Yan) Arriving at Dong Lin (place name) to assist the abbot, he saw that he had already obtained the essence of simplicity. One day, Fa Chu (person's name) picked up a flower, walked around the meditation platform of Dong Lin (place name), and with his hands behind his back, inserted it into the incense burner, saying: 'Abbot, what do you say is the meaning?' Dong Lin (place name) answered several times, but none were in accord. After two months, Dong Lin (place name) then asked Fa Chu (person's name), 'Try to tell me what you think.' Fa Chu (person's name) said: 'I simply put the flower in the incense burner, the abbot himself suspects there is something.' Xiao Yan Bao (person's name) said: 'Senior Monk Fa Chu (Fa Chu Shang Zuo) put the flower in the incense burner, originally there was nothing, but Dong Lin (place name) has already opened a hall and gathered a crowd, how can he avoid having no interests? And where is the interest?' Li An (person's name) asked about the place of 'what is the meaning', and said on his behalf: 'This wild fox spirit. If I were Dong Lin (place name) at that time, I would have beaten him out head-on, so as not to delay each other.' At the place of 'what is the matter', he then sighed twice and said: 'From ancient times to the present, it has been said that Senior Monk Fa Chu (Fa Chu Shang Zuo) drives away the farmer's ox and steals the food of the hungry. There is both giving and taking, able to kill and able to live. Examining it, it is like this kind of bottom line.'

是個龍頭蛇尾漢。　石庵琈云。賺殺人。

出廄良駒俊莫羈。逆風嘶又順風嘶。好來伯樂重增價。宜有奇名滿帝畿。(素巖旼)

金陵俞道婆(白雲端下見瑯玡起)

市油糍為業。一日聞丐者唱曰。不因柳毅傳書信。何緣得到洞庭湖。忽大悟。以糍盤投地。夫傍視曰你顛耶。婆掌曰非汝境界。往見瑯玡。玡望之。知其造詣。問那個是無位真人。婆應聲曰。有一無位真人。六臂三頭努力瞋。一擘華山分兩路。萬年流水不知春。由是聲名藹著。

歌聲傳自洞庭春。愁人聞得暗消魂。啼又笑。喜還瞋。倒騎跛鱉趁麒麟。(梅逢忍)

凌空明月絕疏親。動地清風到骨貧。破袖自迷龍洞雨。江湖忍見刻舟人。(童求昱)

道婆凡有僧到則曰兒兒。僧擬議。即掩卻門。佛鐙珣往勘之。婆見如前問。鐙曰爺在甚麼處。婆轉身拜露。柱鐙即蹋倒曰。將謂有多少奇特。便出。婆蹶起曰。兒兒。來惜你則個。鐙竟不顧。

白巖符云。靈龜負圖。自取喪身之兆。婆子固為可惜。何山雖鐵符在握善掃狼煙。然祇解明擊不解暗攻。具眼者為何山別出一隻手看。

柳毅傳書祇自知。得便宜是落便宜。親夫愛子都拋卻。痛惜深憐乞養兒。(笑翁堪)

驀拶相逢鐵面皮。渾家喪盡喚孩兒。翻身

【現代漢語翻譯】 現代漢語譯本： 這是個虎頭蛇尾的人。石庵琈說：『騙死人。』

從馬廄里出來的良駒，多麼雄俊不可羈勒，頂風嘶鳴，順風也嘶鳴。最好有伯樂來重新抬高它的價值，應該有奇特的名聲傳遍京城。（素巖旼）

金陵的俞道婆（從白雲端下見到瑯玡而有所啓發）

以做油糍為生。一天，聽到乞丐唱道：『不因柳毅傳書信，何緣得到洞庭湖。』忽然大悟。把糍盤扔在地上。丈夫在旁邊看著說：『你瘋了嗎？』道婆打了他一掌說：『不是你所能理解的境界。』前往拜見瑯玡。瑯玡看著她，知道她有所造詣。問：『哪個是無位真人？』道婆應聲答道：『有一無位真人，六臂三頭，怒目而視。一劈華山分為兩路，萬年流水不知春。』從此聲名遠揚。

歌聲從洞庭湖的春天傳來，愁人聽了黯然銷魂。又哭又笑，又喜又怒，倒騎著瘸腿的鱉去追趕麒麟。（梅逢忍）

空中的明月，顯得格外疏遠冷漠，撼動大地的清風，吹到骨子裡都感到貧寒。破舊的衣袖，自己迷失在龍洞的雨中，江湖上不忍心看到刻舟求劍的人。（童求昱）

道婆凡是見到僧人來，就說『兒兒』。僧人稍一猶豫，她就關上門。佛鐙珣前去勘驗她。道婆見到他，像之前一樣發問。鐙說：『爺在什麼地方？』道婆轉身拜露。柱鐙立刻踢倒她說：『還以為有多少奇特之處。』便離開了。道婆跌倒后爬起來說：『兒兒，來憐惜你。』鐙始終沒有理睬。

白巖符說：『靈龜揹負著圖，是自取喪身之道。』道婆確實可惜。何山雖然鐵符在手，善於掃除邊境的戰火，然而只懂得正面攻擊，不懂得暗中偷襲。有眼力的人為什麼為何山另外伸出一隻手來看？

柳毅傳書只是自己知道，得到便宜就是失去便宜。親夫愛子都拋棄了，痛惜深憐乞討來的兒子。（笑翁堪）

迎面相逢，鐵面無情，傾家蕩產，只喚孩兒。翻身

【English Translation】 English version: This is a person who starts strong but finishes weakly. Shi'an Fu said: 'Deceiving people to death.'

A fine steed from the stable, how handsome and untamable, neighs against the wind, and neighs with the wind. It is best if Bole (mythical horse judge) comes to re-evaluate its worth, it should have a unique reputation that spreads throughout the capital. (Su Yanmin)

Yu Daopo (nun) of Jinling (enlightened after seeing Langye (Zen master) from Baiyunduan)

She made a living selling fried rice cakes. One day, she heard a beggar singing: 'If not for Liu Yi (legendary figure) delivering the letter, how could one reach Dongting Lake?' Suddenly, she had a great realization. She threw the rice cake tray on the ground. Her husband, watching from the side, said: 'Are you crazy?' Daopo slapped him and said: 'This is not a realm you can understand.' She went to see Langye. Langye looked at her and knew she had attained something. He asked: 'Who is the non-positional true person?' Daopo replied immediately: 'There is a non-positional true person, with six arms and three heads, glaring angrily. With one split, Mount Hua is divided into two, and the ten thousand years of flowing water do not know spring.' From then on, her reputation spread far and wide.

The song comes from the spring of Dongting Lake, the sorrowful person hears it and is deeply saddened. Crying and laughing, happy and angry, riding a lame turtle to chase a Qilin (mythical creature). (Mei Fengren)

The bright moon in the sky seems particularly distant and indifferent, the clear wind shaking the earth, blowing into the bones feels poor and cold. The tattered sleeves, lost in the rain of the Dragon Cave, the Jianghu (martial arts world) cannot bear to see the person carving a boat to find a sword (doing something futile). (Tong Qiuyu)

Whenever Daopo saw a monk coming, she would say 'Child, child.' If the monk hesitated, she would close the door. Fodeng Xun went to investigate her. Daopo saw him and asked as before. Deng said: 'Where is the father?' Daopo turned around and bowed, revealing herself. Zhudeng (Fodeng) immediately kicked her down and said: 'I thought there was something special.' Then he left. Daopo fell and got up, saying: 'Child, child, come and pity you.' Deng ignored her.

Baiyan Fu said: 'The spirit turtle carrying the diagram is seeking its own death.' Daopo is indeed a pity. Although Heshan has the iron talisman in hand and is good at clearing the border wars, he only knows how to attack head-on and does not understand how to attack secretly. Why do those with discerning eyes give Heshan another hand to see?

Liu Yi delivering the letter is only known to himself, gaining an advantage is losing an advantage. Abandoning her own husband and children, she pities and cherishes the beggar's son. (Xiao Weng Kan)

Meeting face to face, with an iron face, losing everything, only calling out 'child'. Turning over

獅子施牙爪。猶落渠儂第二機。且道渠是何誰。(涂毒策)

潭州上封佛心本才禪師(晦堂心下黃龍清嗣)

因觀鄰案僧讀曹洞廣錄。至藥山採薪歸。有僧問甚處來。山曰討柴來。僧指腰下刀曰鳴剝剝是個甚麼。山㧞刀作斫勢。師忽欣然。摑鄰案僧一掌。便揭簾趨出。

浪山嶼云。者僧只知貪觀好景。不知身在帝鄉。若上封可謂良馬見鞭。追風千里。雖然恁么。要與藥山相見猶未在。復頌。

一聞直下便驚群。信腳蹋翻大地春。從此不消三寸鐵。毗盧界內鼓煙塵。

福州雪峰東山慧空禪師(泐潭清嗣)

因僧問。和尚未見草堂時如何。師曰江南有。曰見后如何。師曰江北無。

江南有。江北無。太虛空畫老君符。劋除百怪真靈驗。嚇殺街頭李四胡。(雪澗奉)

江州圓通道旻圓機禪師(東林總下泐潭干嗣)

因左丞范沖字致虛守豫章時過謁。茶罷曰。沖行將老矣。墮在金紫行中。去此事稍遠。師呼內翰。公應諾。師曰何遠之有。公躍然曰乞師再垂指誨。師曰此去洪都有四程。公佇思。師曰。見即便見。擬思即差。公豁然有省。

瀛山訚云。圓通老人囊中有妙藥。能起死回生在頃刻。左丞雖於此省入。去此事不遠。怎奈鄉音猶易識。家國尚茫然。

【現代漢語翻譯】 現代漢語譯本 『獅子施牙爪』，猶如落在他人圈套的第二層機關里。那麼，這個人到底是誰呢？（這是指如同涂毒的計策）

潭州上封佛心本才禪師（Heshang Foxin Bencai，晦堂慧開Huitang Kai門下黃龍清Huanlong Qing的繼承人）

因為看到鄰座的僧人在讀《曹洞廣錄》。讀到藥山（Yaoshan）採柴回來，有僧人問：『從哪裡來？』藥山（Yaoshan）說：『砍柴來。』僧人指著他腰下的刀說：『鳴剝剝的是個什麼？』藥山（Yaoshan）拔刀作砍的姿勢。禪師忽然高興起來，打了鄰座的僧人一掌，便掀開簾子走了出去。

浪山嶼（Lang Shan Yu）說：『這個僧人只知道貪看好風景，不知道自己身在帝鄉。』若說上封（Shangfeng），可謂是良馬見了鞭子，追風千里。雖然如此，要與藥山（Yaoshan）相見，還差得遠。』又作頌說：

『一聞直下便驚群，信腳蹋翻大地春。從此不消三寸鐵，毗盧界內鼓煙塵。』

福州雪峰東山慧空禪師（Xuefeng Dongshan Huikong，泐潭Letan門下的繼承人）

有僧人問：『和尚未見草堂（Caotang）時如何？』禪師說：『江南有。』又問：『見后如何？』禪師說：『江北無。』

『江南有，江北無，太虛空畫老君符。劋除百怪真靈驗，嚇殺街頭李四胡。』（雪澗奉Xuejian Feng）

江州圓通道旻圓機禪師（Yuantong Daomin Yuanji，東林總Donglin Zong門下泐潭干Letan Gan的繼承人）

因為左丞范沖（Fan Chong），字致虛（Zhixu），任豫章（Yuzhang）太守時來拜訪。茶喝完后說：『我范沖（Fan Chong）快要老了，身陷在金紫的行列中，離這件事越來越遠了。』禪師叫『內翰』。范沖（Fan Chong）應答。禪師說：『有什麼遠的呢？』范沖（Fan Chong）高興地說：『請禪師再次指教。』禪師說：『從這裡到洪都（Hongdu）有四程。』范沖（Fan Chong）佇立思考。禪師說：『見即便見，擬思即差。』范沖（Fan Chong）豁然有所領悟。

瀛山訚（Ying Shan Yin）說：『圓通（Yuantong）老人囊中有妙藥，能起死回生在頃刻。左丞雖然於此省入，去這件事不遠。怎奈鄉音猶易識，家國尚茫然。』

【English Translation】 English version 'The lion wields its teeth and claws,' like falling into the second trap of someone else's scheme. Now, who is this person? (This refers to a strategy like poisoned bait.)

Chan Master Foxin Bencai of Shangfeng Temple in Tanzhou (Heshang Foxin Bencai, a successor of Huanlong Qing under Huitang Kai)

Because he saw a monk next to him reading the 'Extensive Records of Caodong.' When he read about Yaoshan returning from gathering firewood, a monk asked, 'Where have you come from?' Yaoshan said, 'Gathering firewood.' The monk pointed to the knife at his waist and said, 'What is that making a 'ming bo bo' sound?' Yaoshan drew his knife and made a chopping gesture. The Chan master suddenly rejoiced, slapped the monk next to him, and then lifted the curtain and went out.

Lang Shan Yu said, 'This monk only knows how to greedily admire the beautiful scenery, not knowing that he is in the imperial homeland.' Speaking of Shangfeng, it can be said that a good horse sees the whip and chases the wind for a thousand miles. Although it is like this, to meet Yaoshan is still far away.' He also composed a verse:

'Hearing it directly startles the crowd, trusting his feet to overturn the spring of the earth. From now on, there is no need for three inches of iron, within the realm of Vairocana, drums and smoke fill the air.'

Chan Master Huikong of Dongshan, Xuefeng Temple in Fuzhou (Xuefeng Dongshan Huikong, a successor of Letan)

A monk asked, 'What was it like when the master had not yet seen Caotang?' The master said, 'South of the river, there is.' He then asked, 'What is it like after seeing it?' The master said, 'North of the river, there is not.'

'South of the river, there is; north of the river, there is not; in the vast emptiness, draw the talisman of Laozi. Eradicating all kinds of monsters is truly effective, scaring to death Li Si Hu on the street.' (Xuejian Feng)

Chan Master Yuantong Daomin Yuanji of Yuan Tong Temple in Jiangzhou (Yuantong Daomin Yuanji, a successor of Letan Gan under Donglin Zong)

Because the Left Assistant Minister Fan Chong, styled Zhixu, visited when he was the governor of Yuzhang. After drinking tea, he said, 'I, Fan Chong, am getting old and trapped in the ranks of high officials, getting further and further away from this matter.' The Chan master called out 'Neihan'. Fan Chong responded. The Chan master said, 'What is far about it?' Fan Chong happily said, 'Please, master, instruct me again.' The Chan master said, 'It is four stages from here to Hongdu.' Fan Chong stood and thought. The Chan master said, 'Seeing is seeing, thinking is a mistake.' Fan Chong suddenly had an awakening.

Ying Shan Yin said, 'The old man Yuantong has a wonderful medicine in his bag that can bring the dead back to life in an instant. Although the Left Assistant Minister had an awakening here, he is not far from this matter. But the local accent is still easy to recognize, and the home country is still vast and unclear.'

大鑒下十六世

平江虎丘紹隆禪師(圓悟勤嗣)

參圓悟。悟曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰還見么。師曰見。悟曰頭上安頭。師脫然契證便禮拜。悟叱曰見個什麼。師曰竹密不妨流水過。悟頷之。

雲漢滿云。見非是見。頭上安頭。竹密流水。云飛電舞。雖然如是。滿上座猶未肯在。　覺王丘云。佛果拈一束爛葛藤。將謂無人識得。爭奈瞌睡虎手親眼快。當陽截斷。雖然。何不待未舉已前便與一喝。管教老漢緘口結舌。

頭上安頭著底忙。夸經買紀走諸方。脫然莫道渠無用。睡虎張牙誰敢當。(牧雲門)

殺人還用殺人刀。鐵壁銀山當下消。好手不須重按劍。全軍蚤已渡臨洮。(曉庵昱)

一拳筑碎虛空脊。虎嘯龍吟滿大唐。白日驚翻獅子窟。千妖百怪盡潛藏。(默庵慧)

虎丘因僧問九旬禁足此意如何。師曰理長則就。曰。祇如六根不具底。還禁得也無。師曰穿過鼻孔。曰學人今日小出大遇也。師曰降將不斬。曰恁么則和尚放某甲逐便去也。師曰停囚長智。

嚴霜苦雪去還來。片片飛花點石臺。分付庵童忙掃卻。莫教詩客又囊回。(聖可玉)

虎丘到死心處。心問甚麼僧。師曰行腳僧。曰。甚麼村僧。行什麼驢腳馬腳。師曰。

【現代漢語翻譯】 現代漢語譯本 大鑒下十六世

平江虎丘紹隆禪師(圓悟勤嗣)：

參訪圓悟克勤禪師。圓悟說：『當見見之時，見不是見。見尚且要離開見，見就不能及了。』舉起拳頭說：『還見嗎？』禪師說：『見。』圓悟說：『頭上安頭。』禪師豁然開悟，便禮拜。圓悟呵斥說：『見個什麼？』禪師說：『竹密不妨流水過。』圓悟點頭認可。

雲漢滿云：見不是見，頭上安頭，竹密流水，云飛電舞。雖然如此，滿上座還是不肯認可。

覺王丘云：佛果禪師拈起一束爛葛藤，以為沒人認得。怎奈瞌睡虎手親眼快，當陽截斷。雖然如此，為什麼不在他未舉之前就給他一喝？管教這老漢閉口無言。

頭上安頭著底忙，夸經買紀走諸方。脫然莫道渠無用，睡虎張牙誰敢當。(牧雲門)

殺人還用殺人刀，鐵壁銀山當下消。好手不須重按劍，全軍蚤已渡臨洮。(曉庵昱)

一拳筑碎虛空脊，虎嘯龍吟滿大唐。白日驚翻獅子窟，千妖百怪盡潛藏。(默庵慧)

虎丘禪師因僧人問：『九旬禁足，此意如何？』禪師說：『理長則就。』僧人說：『如果六根不具足的，還能禁得了嗎？』禪師說：『穿過鼻孔。』僧人說：『學人今日小出大遇也。』禪師說：『降將不斬。』僧人說：『那麼和尚放我隨便去吧。』禪師說：『停囚長智。』

嚴霜苦雪去還來，片片飛花點石臺。分付庵童忙掃卻，莫教詩客又囊回。(聖可玉)

虎丘禪師到死心處，心問：『什麼僧？』禪師說：『行腳僧。』心說：『什麼村僧，行什麼驢腳馬腳？』禪師說：

【English Translation】 English version Sixteenth Generation from Dajian

Zen Master Shaolong of Huqiu in Pingjiang (Successor of Yuanwu Qin):

He visited Yuanwu (Keqin). Yuanwu said, 'When seeing sees, seeing is not seeing. Seeing must even be apart from seeing; seeing cannot reach it.' He raised his fist and asked, 'Do you see it?' The Master said, 'I see it.' Yuanwu said, 'Adding a head on top of a head.' The Master suddenly attained enlightenment and bowed. Yuanwu scolded, 'What did you see?' The Master said, 'The dense bamboo cannot prevent the flowing water from passing through.' Yuanwu nodded in agreement.

Yunhan Man said: Seeing is not seeing, adding a head on top of a head, dense bamboo and flowing water, clouds flying and lightning dancing. Although it is like this, Superior Seat Man still does not agree.

Jue Wangqiu said: Buddhist Fruit (Foguo) Zen Master picked up a bundle of rotten kudzu vines, thinking no one would recognize it. But the sleepy tiger's hands are quick and eyes are sharp, cutting it off right in front. Even so, why not give him a shout before he even raises it? It would make the old man shut his mouth and be speechless.

Adding a head on top of a head, busy at the bottom, boasting of scriptures and buying records, running around everywhere. Don't say he's useless; when the sleeping tiger bares its fangs, who dares to resist? (Mu Yunmen)

Killing people still requires a killing sword; iron walls and silver mountains are immediately dissolved. A good hand doesn't need to press the sword again; the entire army has already crossed Lintao. (Xiao'an Yu)

One fist shatters the spine of emptiness; the tiger roars and the dragon sings, filling the Great Tang. In broad daylight, the lion's den is overturned; a thousand demons and a hundred monsters all hide. (Mo'an Hui)

Huqiu Zen Master, because a monk asked, 'What is the meaning of the ninety-day retreat?' The Master said, 'If the principle is long, then follow it.' The monk said, 'If the six senses are not complete, can they still be restrained?' The Master said, 'Pierce through the nostrils.' The monk said, 'This student has a small departure and a great encounter today.' The Master said, 'A surrendered general is not killed.' The monk said, 'In that case, the monk will let me go wherever I please.' The Master said, 'Keeping a prisoner makes one wiser.'

Severe frost and bitter snow go and return; flakes of flying flowers dot the stone platform. Tell the hermitage boy to sweep it away quickly, lest the poet bring it back in his bag. (Sheng Ke Yu)

Huqiu Zen Master arrived at the place of dead mind, the mind asked: 'What monk?' The Master said: 'A traveling monk.' The mind said: 'What village monk, walking what donkey feet and horse feet?' The Master said:

廣南蠻道什麼。何不高聲道。心曰卻有些子衲僧氣息。

南嶽際云。可惜黃龍末後不與本分草料。若與本分草料。臨濟法道不致寂寥矣。

客里謾牢落。天涯多故人。好懷無處寫。舊話得重論。殘雪未消石。梅英先破春。徘徊殊有約。來此續芳塵。(虛堂愚)

邂逅何期笑語新。秋風松館客邊身。憑䦨不語平生事。到老相逢是別人。(寶葉源)

臨安府徑山宗杲大慧普覺禪師(圓悟勤嗣)

在云居首眾。小參。昭覺元出問。眉端掛劍時如何。師曰血濺梵天。悟于座下以手約曰。住住。問得極好。答得更奇。元乃歸眾。師由此名著。

龍翔欣云。奇哉奇哉。一千七百人善知識。生氣凜然。誰知二百年後金陵城中再逢作者。如獅子筋琴一奏而眾弦皆絕。如涂毒鼓一擊則聞者皆喪。我此一眾親近承事。勿生疲厭。各隨根行成就法器。雖然。有際天之雲濤。可容吞舟之魚。有九萬里之風。可負垂天之翼。

大慧在天寧日。聞圓悟上堂舉僧問雲門。如何是諸佛出身處。門曰東山水上行。若是天寧即不然。如何是諸佛出身處。祇向它道。薰風自南來。殿閣生微涼。師于言下前後際斷。

徑山琇云。昭覺恁么提持。鄭州出曹門。妙喜悟去。真州望長蘆。徑山見處也要諸人共知。諸

【現代漢語翻譯】 現代漢語譯本： 『廣南蠻道』是什麼？為什麼不大聲說出來？（慧開禪）心說：『（這個人）倒有些禪僧的氣息。』

南嶽際云禪師說：『可惜黃龍禪師最後沒有給（弟子們）本分的草料（指開示）。如果給了本分的草料，臨濟宗的法脈不至於寂寥啊。』

（虛堂愚禪師詩）身在異鄉難免孤單寂寞，天涯海角總能遇到故人。美好的情懷無處抒寫，過去的話語得以重新談論。殘留的雪還未融化，梅花已率先綻放報春。徘徊流連，實在是早有約定，（今天）來到這裡，是爲了延續（昔日的）芬芳。

（寶葉源禪師詩）意外相逢，沒想到談笑如此投機。秋風瑟瑟，（我）身在松樹掩映的館舍，像個異鄉的客人。靠著欄桿，什麼也不說，（回想）平生的經歷。到了老年，（我們）相逢，卻像是另外的人。

臨安府徑山宗杲大慧普覺禪師（圓悟勤（Yuanwu Qin）禪師的嗣法弟子）

（宗杲禪師）在云居山擔任首座時，進行小參（一種禪宗的開示形式）。昭覺元（Zhaojue Yuan）禪師出來提問：『眉端掛劍時如何？』（宗杲）禪師回答說：『血濺梵天。』（昭覺元）禪師在座位下用手示意說：『住，住。問得極好，答得更奇。』（昭覺元）禪師於是回到大眾中。（宗杲）禪師因此名聲顯赫。

龍翔欣（Longxiang Xin）禪師說：『奇哉，奇哉！一千七百人善知識，生氣凜然。誰知道二百年後，在金陵城中再次遇到（這樣的人），如同獅子筋琴一奏，所有的琴絃都斷絕了；如同涂毒鼓一擊，聽到的人都喪命。我這裡的這一眾（弟子），親近承事（宗杲禪師），不要產生疲憊厭倦之心。各自隨著自己的根器和修行，成就法器。』雖然如此，（要知道）有高及天邊的雲濤，可以容納吞舟的大魚；有九萬里的狂風，可以承載垂天之翼。

大慧禪師在天寧寺的時候，聽到圓悟禪師上堂說法，舉了一個僧人問雲門禪師的問題：『如何是諸佛出身處？』雲門禪師回答說：『東山水上行。』如果是天寧禪師，就不會這樣回答。『如何是諸佛出身處？』只向他說道：『薰風自南來，殿閣生微涼。』（大慧）禪師在（圓悟禪師）的言語之下，前後際斷（指頓悟）。

徑山琇（Jingshan Xiu）禪師說：『昭覺禪師這樣提持，（好比）鄭州出曹門（指不落俗套）。妙喜禪師（指大慧宗杲）悟去，（好比）真州望長蘆（指找到了歸宿）。徑山禪師的見處，也要諸位共同知曉。』

【English Translation】 English version: What is 'Guangnan barbarian way'? Why not say it out loud?' (Huikai Zen master) thought: 'This (person) has some Zen monk's air.'

Nanyue Jiyun Zen master said: 'It's a pity that Huanglong Zen master didn't give (his disciples) their due 'grass rations' (referring to instructions) at the end. If he had given them their due 'grass rations,' the Linji (Rinzai) lineage wouldn't be so desolate.'

(Poem by Xutang Yu Zen master) In a foreign land, loneliness is inevitable; at the ends of the earth, one can always meet old friends. Beautiful feelings have nowhere to be expressed; past words can be discussed again. The remaining snow has not yet melted; the plum blossoms have already bloomed, heralding spring. Lingering, there is indeed an early agreement; (today) coming here is to continue (the past) fragrance.

(Poem by Baoye Yuan Zen master) Unexpectedly, we meet and laugh and talk so congenially. In the autumn wind, (I am) in a lodge shaded by pine trees, like a guest in a foreign land. Leaning on the railing, saying nothing, (recalling) the experiences of a lifetime. In old age, (we) meet, but it's as if we are different people.

Lin'an Prefecture, Jingshan Zonggao, Great Wisdom, Universal Enlightenment Zen Master (Successor of Yuanwu Qin Zen Master)

(Zen Master Zonggao) was the head monk at Yunju Mountain, holding a small assembly (a form of Zen instruction). Zhaojue Yuan Zen master came out and asked: 'What is it like when a sword hangs from the eyebrow?' (Zonggao) Zen master replied: 'Blood splatters the Brahma heaven.' (Zhaojue Yuan) Zen master gestured with his hand from his seat, saying: 'Stop, stop. The question is excellent, the answer is even more extraordinary.' (Zhaojue Yuan) Zen master then returned to the assembly. (Zonggao) Zen master became famous because of this.

Longxiang Xin Zen master said: 'Wonderful, wonderful! Seventeen hundred good knowing people, full of vitality. Who would have known that two hundred years later, (we) would meet (such a person) again in Jinling City, like a lion's sinew zither played once, and all the strings break; like a drum coated with poison struck once, and all who hear it die. This assembly of mine, closely attending to (Zen Master Zonggao), do not become tired or weary. Each of you, according to your own capacity and practice, become vessels of the Dharma.' Even so, (know that) there are clouds and waves reaching the sky, capable of holding fish that swallow boats; there are winds of ninety thousand miles, capable of carrying wings that hang from the sky.

When Great Wisdom Zen master was at Tianning Temple, he heard Yuanwu Zen master giving a Dharma talk, citing a question a monk asked Yunmen Zen master: 'What is the birthplace of all Buddhas?' Yunmen Zen master replied: 'Walking on the water of Dongshan.' If it were Tianning Zen master, he wouldn't have answered like that. 'What is the birthplace of all Buddhas?' I would just say to him: 'The fragrant breeze comes from the south, and a slight coolness arises in the halls and pavilions.' (Great Wisdom) Zen master, under (Yuanwu Zen master's) words, experienced the severing of past and future (referring to sudden enlightenment).

Jingshan Xiu Zen master said: 'Zhaojue Zen master's way of upholding (the Dharma) is like leaving Cao Gate from Zhengzhou (referring to being unconventional). Miaoxi Zen master (referring to Da Hui Zonggao) understood and went away, (like) looking at Changlu from Zhenzhou (referring to finding a home). Jingshan Zen master's view, I also want everyone to know together.'

佛出身處。渾不用思惟。早晨吃白粥。如今肚又饑。

萬德不自有。十身何處藏。薰風生殿閣。化日正舒長。(石林鞏)

諸佛東山水上行。閑中無事日偏長。薰風拂拂來無已。無意涼人人自涼。(葛廬覃)

芍葯香中風綽約。梨花影里月團圞。主人醉臥羲皇枕。直把珠簾倒影看。(千仞岡)

大慧開堂日下座次。少卿馮公楫問。和尚常言。不作者般蟲豸。因甚今日敗闕。師曰盡大地是個杲上座。你作么生見。馮擬議。師便掌。

平陽忞云。馮濟川可謂運斤有法。其奈斫堊無功。若是山僧。盡大地是個杲上座你作么生見。但云恁么則世界總被和尚占卻。待他動靜。隨後便喝。豈不增色采僚。雖然。也須扶起大慧。正當今日有問山僧。又當對他個什麼。云綻家家月。春來處處花。

大慧問僧。道不用修但莫染污。如何是不染污底道。曰某甲不敢道。師曰為甚不敢道。曰怕染污。師高聲叫曰行者將糞箕笤帚來。僧茫然。師便打。

白巖符云。者僧將成九仞之山。欠進一簣之土。則且置。祇如大慧與么道。還免得無過也未。我若作者僧。待他道如何是不染污底道。但捧水一盆置妙喜前便出。

大慧因僧問心法俱忘時如何。師曰賣扇老婆手遮日。

賣扇老婆手遮日。

【現代漢語翻譯】 現代漢語譯本： 佛陀的出身之處，完全不需要思索。早上喝了白粥，現在肚子又餓了。

萬德不是自己擁有的，十身藏在什麼地方？和煦的風吹進殿閣，溫暖的陽光正舒展開來。（石林鞏）

諸佛在東山水上行走，閑暇無事，日子顯得特別長。和煦的風輕輕吹拂，沒有停止的時候，沒有刻意求涼，人自然感到涼爽。（葛廬覃）

芍葯的香氣中，風姿綽約；梨花的倒影里，月亮圓滿。主人醉臥在羲皇的枕頭上，直接把珠簾的倒影當真來看。（千仞岡）

大慧禪師開堂說法，在下座的時候，少卿馮公楫問道：『和尚您常說，不要做作者般的蟲豸，為什麼今天卻失敗了呢？』大慧禪師說：『整個大地都是杲上座（Gao shangzuo，人名，指代一種境界），你如何看待？』馮公楫正在猶豫，大慧禪師就打了他。

平陽忞（Pingyang Min，人名）說：『馮濟川（Feng Jichuan，人名）可以說是用斧子很有章法，只是砍泥卻沒成功。如果是山僧我，（有人問）整個大地都是杲上座，你如何看待？』就說：『這樣說來，整個世界都被和尚您佔領了。』等他有所動靜，隨後就喝斥一聲。豈不是增加了色彩？雖然如此，也需要扶起大慧。正當今天有人問山僧我，又應當如何回答他呢？』（就說）『綻放的是家家戶戶的月亮，春天到來，處處都是鮮花。』

大慧禪師問僧人：『道不用修，但莫染污。如何是不染污的道？』僧人說：『我不敢說。』大慧禪師說：『為什麼不敢說？』僧人說：『怕染污。』大慧禪師高聲叫道：『行者，拿糞箕和笤帚來！』僧人茫然不知所措，大慧禪師就打了他。

白巖符（Baiyan Fu，人名）說：『這個僧人將要堆成九仞高的山，只差最後一筐土。』暫且不說這個。只是像大慧禪師這樣說，還能免得了過錯嗎？如果我做那個僧人，等他問『如何是不染污的道』，就捧一盆水放在妙喜（Miaoxi，大慧禪師的號）面前，然後離開。

大慧禪師因為有僧人問：『心法都忘卻的時候，如何是好？』大慧禪師說：『賣扇子的老婦用手遮擋陽光。』

賣扇子的老婦用手遮擋陽光。

【English Translation】 English version: Where the Buddha comes from, there is absolutely no need to think. In the morning, I ate white porridge, and now I am hungry again.

Myriad virtues are not one's own; where are the ten bodies hidden? A gentle breeze arises in the halls, and the warm sun is spreading out. (Shi Lin Gong)

All Buddhas walk on the waters of the Eastern Mountain; in leisure, the days seem especially long. The gentle breeze blows softly and endlessly; without intending to cool, people naturally feel cool. (Ge Lu Tan)

In the fragrance of peonies, the wind is graceful; in the shadows of pear blossoms, the moon is round. The master lies drunk on the pillow of Xi Huang (Xi Huang, a legendary emperor), directly regarding the inverted reflection of the beaded curtain as real. (Qian Ren Gang)

During a Dharma talk by Dahui (Dahui, a Chan master), as he was descending from the seat, Shaoqing Feng Gongji (Feng Gongji, a person's name) asked: 'Venerable Master, you often say, 'Do not be like insects that create works.' Why have you failed today?' The Master said, 'The entire earth is Gao Shangzuo (Gao Shangzuo, a person's name, representing a state of being). How do you see it?' As Feng hesitated, the Master struck him.

Pingyang Min (Pingyang Min, a person's name) said: 'Feng Jichuan (Feng Jichuan, a person's name) can be said to wield the axe with skill, but he failed to carve mud. If it were this mountain monk, (and someone asked) 'The entire earth is Gao Shangzuo, how do you see it?' I would say, 'In that case, the entire world is occupied by the Venerable Master.' Waiting for him to make a move, I would then shout. Wouldn't that add color? Even so, it is also necessary to support Dahui. If someone were to ask this mountain monk today, how should I respond to him?' (I would say) 'Blooming are the moons of every household; with the arrival of spring, flowers are everywhere.'

Dahui asked a monk: 'The Way does not need cultivation, but do not be defiled. What is the undefiled Way?' The monk said, 'I dare not say.' Dahui said, 'Why do you not dare to say?' The monk said, 'I fear defilement.' Dahui shouted loudly, 'Attendant, bring the dustpan and broom!' The monk was at a loss, and Dahui struck him.

Baiyan Fu (Baiyan Fu, a person's name) said: 'This monk was about to build a mountain nine ren (Ren, a unit of length) high, lacking only one basket of earth.' Let's put that aside for now. But did Dahui avoid fault by saying that? If I were that monk, waiting for him to ask 'What is the undefiled Way?', I would hold a basin of water and place it before Miaoxi (Miaoxi, Dahui's title), then leave.

Because a monk asked, 'When both mind and Dharma are forgotten, what then?' Dahui said, 'An old woman selling fans shades the sun with her hand.'

An old woman selling fans shades the sun with her hand.

一種風流出當家。說與途中未歸客。何須向外吃波楂。(月坡明)

大慧問妙總曰。古人不出方丈。為甚莊上吃油糍。曰。和尚放某甲過。方敢通訊息。師曰我放你過。你試道看。曰某甲亦放和尚過。師曰其奈油糍何。總喝一喝便出。

天樹植云。大慧老漢也是當斷不斷。若是山僧。問伊古德不出方丈為甚莊上吃油糍。待雲和尚放某甲過方敢通訊息。便與劈脊一棒。何故。放過即不可。

大慧上堂。毗藍園裡不曾生。雙林樹下何曾滅。不生不滅見瞿曇。眼中又是重添屑。

寶華忍云。徑山老人雖然把斷要津。大似祇見錐頭利。曹溪則不然。毗藍園裡不生生。雙林樹下不滅滅。生生滅滅見瞿曇。分明惡水當頭潑。眼既無屑。又用水潑作么。若是接物利生。打頭也少者一杓不得。乃顧左右喝一喝云。你諸人因甚一個個水漉漉地。

大慧問僧。不是心不是佛不是物。作么生會。僧曰領。師曰領你屋裡七代先靈。僧便喝。師曰。適來領。如今喝。干它不是心不是佛不是物什麼事。僧擬議。師便打。

瑞巖慍云。大慧老人提持個一著子。縱以太虛空為口。須彌盧為舌。亦難擬其用處。檢點將來。未免有得有失。當時者僧若是個人。見他與么問。祇向他道三更過鐵圍。豈不光前絕後。擊拂子

【現代漢語翻譯】 現代漢語譯本：

一種風流出自當家。告訴那些還在路上的遊子，何必向外去尋找波楂（一種水果，比喻佛法）。（月坡明禪師）

大慧宗杲禪師問妙總禪師：『古人不出方丈（禪房），為什麼莊上卻吃油糍（一種油炸食品）？』妙總禪師說：『要和尚您放我過去，我才敢透露訊息。』大慧禪師說：『我放你過去，你試著說看。』妙總禪師說：『我也放和尚您過去。』大慧禪師說：『那油糍又怎麼說呢？』妙總禪師喝了一聲便離開了。

天樹植云禪師評論說：大慧老漢也是當斷不斷。如果是山僧我，問他古德不出方丈，為什麼莊上吃油糍？等雲和尚放我過去才敢通訊息，就直接給他一棒。為什麼？放過就不可收拾了。

大慧禪師上堂說法：毗藍園裡不曾生，雙林樹下何曾滅。如果認為不生不滅就能見到瞿曇（釋迦牟尼），眼中又是多了一層障礙。

寶華忍禪師評論說：徑山老人（指大慧禪師）雖然把守著重要的關口，但好像只看到了錐子的尖利。曹溪（指六祖慧能）就不是這樣。毗藍園裡不生生，雙林樹下不滅滅。如果認為生生滅滅就能見到瞿曇，分明是當頭潑了一盆髒水。既然眼中沒有塵屑，又用水潑做什麼？如果是爲了接引眾生，利益眾生，即使是當頭棒喝，也少不得一勺。於是環顧左右，喝了一聲，說：『你們這些人為什麼一個個濕漉漉的？』

大慧禪師問僧人：『不是心，不是佛，不是物，要怎麼領會？』僧人說：『領會了。』大慧禪師說：『領會你屋裡七代先靈。』僧人便喝了一聲。大慧禪師說：『剛才說領會了，現在又喝，關它不是心，不是佛，不是物什麼事？』僧人猶豫不決。大慧禪師便打了他。

瑞巖慍禪師評論說：大慧老人提持的這一著，縱然以太虛空為口，須彌山為舌，也難以比擬它的作用。但仔細檢查起來，未免有得有失。當時那個僧人如果是個有見地的人，見他這麼問，就直接對他說『三更過鐵圍（山名）』，豈不是光前絕後。』說完，擊打拂塵。

【English Translation】 English version:

A kind of elegance comes from within the home. Tell those travelers still on their journey, why seek the 'bo zha' (a type of fruit, used as a metaphor for Dharma) externally? (Zen Master Yuepo Ming)

Zen Master Dahui Zonggao asked Zen Master Miaozong: 'The ancients did not leave their abodes (Zen rooms), so why are they eating 'you ci' (a type of fried food) in the village?' Zen Master Miaozong said: 'Only if the Abbot lets me pass, will I dare to reveal the news.' Zen Master Dahui said: 'I let you pass, try to say it.' Zen Master Miaozong said: 'I also let the Abbot pass.' Zen Master Dahui said: 'Then what about the 'you ci'?' Zen Master Miaozong shouted and then left.

Zen Master Tianshu Zhiyun commented: Old man Dahui is also indecisive when he should be decisive. If it were I, this mountain monk, asking him why the ancient worthies don't leave their abodes, yet they eat 'you ci' in the village? Waiting for Zen Master Yun to let me pass before daring to reveal the news, I would directly give him a blow with my staff. Why? Once you let it go, it's irrecoverable.

Zen Master Dahui ascended the platform to preach: In the Garden of Pilan, there was no birth; under the Twin Sala Trees, there was no extinction. If you think seeing 'birthlessness and deathlessness' is seeing Gautama (Shakyamuni), you are adding another layer of dust to your eyes.

Zen Master Baohua Ren commented: Although the old man of Jingshan (referring to Zen Master Dahui) guards the important pass, it seems he only sees the sharpness of the awl's tip. Caoxi (referring to the Sixth Patriarch Huineng) is not like that. In the Garden of Pilan, there is no 'birth of birth'; under the Twin Sala Trees, there is no 'extinction of extinction'. If you think seeing 'birth and extinction' is seeing Gautama, it's clearly pouring dirty water over your head. Since there is no dust in the eyes, why pour water? If it is to receive and benefit beings, even a head-on blow is indispensable. Then, looking around, he shouted and said: 'Why are you all so wet?'

Zen Master Dahui asked a monk: 'Not mind, not Buddha, not thing, how do you understand?' The monk said: 'Understood.' Zen Master Dahui said: 'Understood your seven generations of ancestors in your house.' The monk then shouted. Zen Master Dahui said: 'Just now you said you understood, now you shout, what does it have to do with 'not mind, not Buddha, not thing'?' The monk hesitated. Zen Master Dahui then struck him.

Zen Master Ruiyan Yun commented: The one move that old man Dahui holds, even if you use the Great Void as a mouth and Mount Sumeru as a tongue, it's difficult to match its function. But upon careful examination, it inevitably has gains and losses. If that monk at that time was a person of insight, seeing him ask like that, he would directly say to him, 'Pass through Iron Encircling Mountain (name of a mountain) at the third watch,' wouldn't that be glorifying the past and cutting off the future?' Having said that, he struck the whisk.

云。拄杖化龍去。癡人戽夜塘。

大慧謂子韶曰。你祇知格物。不知物格。韶便問如何是物格。師曰。不見小說載。唐人有與安祿山謀叛者。是人先為閬守。有畫像在焉。明皇幸蜀見之。怒令侍臣以劍擊其像首。閬守居陜西。首忽墮地。公聞頓領深旨。乃曰。子韶格物。妙喜物格。欲識一貫。兩個五百。師可之。

寶壽方云。妙喜子韶雖則議論風生千古希遘。然祇解依㨾畫葫蘆。者里則不然。有問如何是物格。向道者枚如意是陶宗伯送底。還會么。紅日一輪天外曉。癡人盡向霧中看。喝一喝。

格物物格。燈籠著跌。露柱皮穿。遍地流血。披龍鱗兮透龍門。擒虎子兮入虎穴。重關一鏃逞全威。笑殺雲門倒一說。(萬仞壁)

雨歇云消霽色幽。遊春公子醉春樓。風流無限向誰語。啼鳥一聲天地秋。(天愚寶)

大慧問僧。香嚴上樹話。你作么生會。曰好對春風唱鷓鴣。師曰。虎頭上座道。樹上即不問。樹下道將一句來。又作么生。曰適來向和尚道了也。師曰好對春風唱鷓鴣。是樹上語樹下語。僧擬議。師便打。

大珠○云。惜乎者僧龍頭蛇尾。好對春風唱鷓鴣是樹上語樹下語。祇消道個疑則別參。敢保徑山冰消瓦解。

大慧每舉竹篦子問學者。喚作竹篦子則觸。不喚作竹篦

【現代漢語翻譯】 現代漢語譯本 云。拄杖化龍去。癡人戽夜塘。

大慧（Dahui，禪師名）對子韶（Zishao，人名）說：『你只知道格物（gewu，研究事物），不知道物格（wuge，事物被研究）。』子韶便問：『如何是物格？』大慧說：『沒見小說里記載嗎？唐朝有人與安祿山（An Lushan，唐朝叛將）謀反，這人先前是閬州（Langzhou，地名）的太守，有畫像在那裡。明皇（Minghuang，唐玄宗）到四川時看見了畫像，憤怒地命令侍從用劍砍畫像的頭。閬州在陜西，畫像的頭忽然掉在地上。』子韶聽了立刻領悟了其中的深意，於是說：『子韶格物，妙喜（Miaoxi，大慧禪師的別號）物格。想要認識一貫之道，這兩個五百（指兩人都理解了禪宗的真諦）。』大慧認可了他的說法。

寶壽方（Baoshou Fang，禪師名）說：『妙喜和子韶雖然議論風生，是千古難遇的，然而只是懂得照著樣子畫葫蘆。我這裡則不然。』有人問：『如何是物格？』寶壽方說：『這枚如意是陶宗伯（Tao Zongbo，人名）送的。』你們會嗎？紅日一輪，天外放曉，癡人卻都向霧中看。』喝一聲。

格物物格，燈籠著火，露柱皮穿，遍地流血。披著龍鱗，穿透龍門，擒住虎子，進入虎穴。重重關卡，一箭顯威，笑話雲門（Yunmen，禪師名）倒過來講。

雨停雲散，景色幽靜。遊春的公子，沉醉在春樓。無限風流，向誰訴說？一聲鳥啼，天地皆秋。

大慧問僧人：『香嚴（Xiangyan，禪師名）上樹的話，你作何理解？』僧人說：『好對春風唱鷓鴣。』大慧說：『虎頭上座（Hutou Zuozhu，禪師名）說，樹上的暫且不問，樹下說一句來，又該怎麼說？』僧人說：『剛才已經向和尚說過了。』大慧說：『好對春風唱鷓鴣，是樹上語還是樹下語？』僧人猶豫不決，大慧便打了他。

大珠（Dazhu，禪師名）說：『可惜這個僧人虎頭蛇尾。好對春風唱鷓鴣是樹上語還是樹下語？只要說個『疑則別參』，我敢保證徑山（Jingshan，地名）的疑團立刻冰消瓦解。』

大慧每次拿起竹篦子問學人：『叫它竹篦子就錯了，不叫它竹篦

【English Translation】 English version Clouds. The staff transforms into a dragon and departs. A foolish man bails out a pond at night.

Dahui (Dahui, name of a Chan master) said to Zishao (Zishao, name of a person): 'You only know gewu (gewu, investigating things), but you don't know wuge (wuge, things being investigated).' Zishao then asked: 'What is wuge?' The master said: 'Haven't you seen it in novels? During the Tang Dynasty, there was someone who conspired with An Lushan (An Lushan, a Tang Dynasty rebel general). This person was previously the governor of Langzhou (Langzhou, place name), and there was a portrait of him there. Emperor Minghuang (Minghuang, Emperor Xuanzong of Tang) saw the portrait when he went to Sichuan and angrily ordered his attendants to strike the head of the portrait with a sword. Langzhou is in Shaanxi, and the head of the portrait suddenly fell to the ground.' Zishao immediately understood the profound meaning, and then said: 'Zishao investigates things, Miaoxi (Miaoxi, another name for Chan Master Dahui) is investigated by things. If you want to understand the consistent way, these two five hundreds (referring to both of them understanding the true meaning of Zen).' Dahui approved of his statement.

Baoshou Fang (Baoshou Fang, name of a Chan master) said: 'Although Miaoxi and Zishao's discussions are lively and rarely encountered throughout history, they only know how to draw gourds according to the pattern. It's not like that here.' Someone asked: 'What is wuge?' Baoshou Fang said: 'This ruyi (ruyi, a scepter-like ornament) was given by Tao Zongbo (Tao Zongbo, name of a person).' Do you understand? 'A round of red sun, dawn breaks outside the sky, but foolish people all look into the fog.' Shout!

Gewu wuge, the lantern catches fire, the pillar's skin is pierced, blood flows everywhere. Wearing dragon scales, piercing through the dragon gate, capturing tiger cubs, entering the tiger's den. Multiple barriers, one arrow displays full power, laughing at Yunmen (Yunmen, name of a Chan master) for speaking backwards.

The rain stops and the clouds dissipate, the scenery is serene. The young master enjoying spring, is drunk in the spring tower. Limitless romance, to whom to tell? A bird's cry, the world is all autumn.

Dahui asked a monk: 'What do you understand about Xiangyan's (Xiangyan, name of a Chan master) words about climbing a tree?' The monk said: 'A good match for the spring breeze singing partridges.' Dahui said: 'Head Seat Hutou (Hutou Zuozhu, name of a Chan master) said, the tree is not asked for now, say a sentence from under the tree, what should be said?' The monk said: 'I have already told the abbot just now.' Dahui said: 'A good match for the spring breeze singing partridges, is it words from the tree or words from under the tree?' The monk hesitated, and Dahui hit him.

Dazhu (Dazhu, name of a Chan master) said: 'It's a pity that this monk is all head and no tail. A good match for the spring breeze singing partridges, is it words from the tree or words from under the tree? Just say 'If in doubt, seek another consultation', I guarantee that the doubts of Jingshan (Jingshan, place name) will immediately melt away.'

Every time Dahui picked up a bamboo whisk and asked the students: 'Calling it a bamboo whisk is wrong, not calling it a bamboo whisk

子則背。不得下語。不得無語。速道速道。從之得法者十有三人。

雲門舉起竹篦。凡聖潛蹤匿跡。金剛門外生瞋。木馬廄中面赤。(尼無著)

三尺筠蛇口帶腥。曾吞英特十三人。塵蒙四壁燈籠黑。老尾焦黃眼正瞋。(竹屋簡)

徑山竹篦驗來參。擬議知君落二三。石火電光猶是鈍。休將鼠伎放癡憨。(石庵琈)

大慧問僧。五祖演道。趙州狗子無佛性。也勝貓兒十萬倍。意旨如何。曰風行草偃。師曰。你也不亂道。卻作么生會。僧無語。師曰學語之流。便打出。

狗子勝貓十萬倍。金毛獅子草里擂。草偃風行不亂說。妙喜大似白拈賊。學語之流正好打。蘇嚕悉唎吽泮吒。(三宜盂)

大慧以有句無句如藤倚樹話不明。嘗問昭覺曰。和尚當時在五祖曾問此話。不知五祖道什麼。覺笑而不答。師再三請問。覺曰我問五祖。祖曰描也描不成。畫也畫不就。又問樹倒藤枯時如何。祖曰相隨來也。師當下釋然。

竹上生花荊棘起。絮飛成蠹篆文深。禰生死後空餘恨。鸚鵡洲荒草色陰。(三峰藏)

為詢祖上傳來事。潦倒樽前費語長。克紹堂中雖頗喜。不堪相共話羲皇。(清遠達)

杭州靈隱瞎堂慧遠禪師(昭覺勤嗣)

因孝宗問。前日睡夢中忽聞鐘遂覺。未

【現代漢語翻譯】 現代漢語譯本 子則背（意思是：如果是這樣，那就違背了）。不得下語（意思是：不能隨便說話）。不得無語（意思是：又不能不說話）。速道速道（意思是：快說快說）。跟隨他而得法的人有十三人。

雲門（Yunmen，禪師名）舉起竹篦（zhubei，竹製的拂塵）。凡聖潛蹤匿跡（意思是：無論凡人還是聖人都消失了蹤影）。金剛門外生瞋（chēn，意思是：在金剛門外產生了嗔恨）。木馬廄中面赤（意思是：在木馬的馬廄裡面紅耳赤）。(尼無著)

三尺筠蛇口帶腥（意思是：三尺長的竹蛇口中帶著腥味）。曾吞英特十三人（意思是：曾經吞噬了英特（Yinte）等十三人）。塵蒙四壁燈籠黑（意思是：灰塵覆蓋四壁，燈籠昏暗）。老尾焦黃眼正瞋（意思是：老蛇的尾巴焦黃，眼睛正怒視著）。(竹屋簡)

徑山（Jingshan，山名）竹篦驗來參（意思是：徑山的竹篦用來檢驗來參禪的人）。擬議知君落二三（意思是：稍微一思量就知道你落入了第二第三等）。石火電光猶是鈍（意思是：即使是石火電光也顯得遲鈍）。休將鼠伎放癡憨（意思是：不要耍弄小老鼠的伎倆，裝傻賣萌）。(石庵琈)

大慧（Dahui，禪師名）問僧（sēng，僧人）。五祖演（Wuzu Yan，禪師名）道。趙州（Zhaozhou，禪師名）狗子無佛性（gou zi wu foxing，意思是：狗沒有佛性）。也勝貓兒十萬倍（意思是：也勝過貓兒十萬倍）。意旨如何（意思是：這是什麼意思）？曰風行草偃（fēng xíng cǎo yǎn，意思是：風吹過，草就倒伏）。師曰。你也不亂道（意思是：你說的也不錯）。卻作么生會（què zuò me shēng huì，意思是：那你怎麼理解）？僧無語（sēng wú yǔ，意思是：僧人無語）。師曰學語之流（shí yuē xué yǔ zhī liú，意思是：學舌之輩）。便打出（biàn dǎ chū，意思是：就該打出去）。

狗子勝貓十萬倍（意思是：狗勝過貓十萬倍）。金毛獅子草里擂（jīnmáo shīzi cǎo lǐ léi，意思是：金毛獅子在草叢裡翻滾）。草偃風行不亂說（意思是：風行草偃，說得沒錯）。妙喜（Miaoxi，禪師名，即大慧）大似白拈賊（bái niān zéi，意思是：妙喜很像一個強盜）。學語之流正好打（意思是：學舌之輩就該打）。蘇嚕悉唎吽泮吒（Sū lū xī lì hōng pàn zhà，咒語）。(三宜盂)

大慧以有句無句如藤倚樹話不明（dà huì yǐ yǒu jù wú jù rú téng yǐ shù huà bù míng，意思是：大慧用有句無句像藤纏樹一樣說不清楚）。嘗問昭覺（cháng wèn zhāo jué，意思是：曾經問昭覺）。和尚當時在五祖（héshàng dāngshí zài wǔ zǔ，意思是：和尚當時在五祖那裡）曾問此話。不知五祖道什麼（bùzhī wǔ zǔ dào shénme，意思是：不知道五祖說了什麼）。覺笑而不答（jué xiào ér bù dá，意思是：昭覺笑著不回答）。師再三請問（shī zàisān qǐngwèn，意思是：大慧再三請求）。覺曰我問五祖（jué yuē wǒ wèn wǔ zǔ，意思是：昭覺說我問五祖）。祖曰描也描不成（zǔ yuē miáo yě miáo bùchéng，意思是：五祖說描也描不成）。畫也畫不就（huà yě huà bùjiù，意思是：畫也畫不就）。又問樹倒藤枯時如何（yòu wèn shù dǎo téng kū shí rúhé，意思是：又問樹倒藤枯時如何）。祖曰相隨來也（zǔ yuē xiāng suí lái yě，意思是：五祖說相隨而來）。師當下釋然（shī dāngxià shìrán，意思是：大慧當下釋然）。

竹上生花荊棘起（zhú shàng shēng huā jīngjí qǐ，意思是：竹子上開花，荊棘叢生）。絮飛成蠹篆文深（xù fēi chéng dù zhuànwén shēn，意思是：柳絮飛舞變成蛀蟲，篆文深刻）。禰生死後空餘恨（míshēng sǐ hòu kōng yú hèn，意思是：禰衡死後空留遺憾）。鸚鵡洲荒草色陰（yīngwǔ zhōu huāng cǎo sè yīn，意思是：鸚鵡洲荒涼，草色陰暗）。(三峰藏)

為詢祖上傳來事（wèi xún zǔ shàng chuánlái shì，意思是：爲了詢問祖上傳來的事情）。潦倒樽前費語長（liáodǎo zūn qián fèi yǔ cháng，意思是：在酒樽前潦倒，費了很多口舌）。克紹堂中雖頗喜（kè shào táng zhōng suī pō xǐ，意思是：克紹堂中雖然頗為高興）。不堪相共話羲皇（bùkān xiānggòng huà xīhuáng，意思是：不堪與你一同談論羲皇）。(清遠達)

杭州靈隱瞎堂慧遠禪師（Hángzhōu Língyǐn Xiātáng Huìyuǎn Chánshī，意思是：杭州靈隱寺的瞎堂慧遠禪師）(昭覺勤嗣)

因孝宗問（yīn xiàozōng wèn，意思是：因為孝宗皇帝問）。前日睡夢中忽聞鐘遂覺（qiánrì shuì mèng zhōng hū wén zhōng suì jué，意思是：前些天在睡夢中忽然聽到鐘聲就醒了）。未

【English Translation】 English version If it is so, then it is contrary. One must not speak carelessly. One must not remain silent. Speak quickly, speak quickly. Among those who followed him and attained the Dharma, there were thirteen.

Yunmen (name of a Chan master) raises the bamboo whisk (zhubei, a bamboo-made duster). Ordinary and holy beings conceal their tracks (meaning: both ordinary people and saints disappear without a trace). Anger arises outside the Vajra gate (meaning: anger arises outside the Vajra gate). Faces turn red in the wooden horse stable (meaning: faces turn red in the wooden horse stable). (Nun Wuzhu)

A three-foot bamboo snake carries a fishy smell in its mouth (meaning: a three-foot-long bamboo snake carries a fishy smell in its mouth). It once swallowed thirteen outstanding people (meaning: it once swallowed thirteen outstanding people like Yinte). Dust covers the four walls, the lantern is dark (meaning: dust covers the four walls, the lantern is dim). The old tail is scorched yellow, and the eyes are full of anger (meaning: the old snake's tail is scorched yellow, and its eyes are glaring angrily). (Zhuyu Jian)

The bamboo whisk of Jingshan (name of a mountain) is used to examine those who come to practice Chan (meaning: the bamboo whisk of Jingshan is used to examine those who come to practice Chan). A little deliberation reveals that you fall into the second or third rank (meaning: a little deliberation reveals that you fall into the second or third rank). Even the spark of flint and the flash of lightning are still dull (meaning: even the spark of flint and the flash of lightning seem dull). Do not use the tricks of a mouse to feign foolishness (meaning: do not use the tricks of a little mouse to pretend to be foolish). (Shi'an Fu)

Dahui (name of a Chan master) asks a monk (sēng, monk). Wuzu Yan (name of a Chan master) says: Zhaozhou's (name of a Chan master) dog has no Buddha-nature (gou zi wu foxing, meaning: a dog has no Buddha-nature). It is still ten thousand times better than a cat (meaning: it is still ten thousand times better than a cat). What is the meaning of this (meaning: what is the meaning of this)? He says: The wind blows, and the grass bends (fēng xíng cǎo yǎn, meaning: the wind blows, and the grass bends). The master says: You are not speaking nonsense (meaning: you are not speaking nonsense). But how do you understand it (què zuò me shēng huì, meaning: but how do you understand it)? The monk is silent (sēng wú yǔ, meaning: the monk is silent). The master says: A follower of mere words (shí yuē xué yǔ zhī liú, meaning: a follower of mere words) should be beaten out (biàn dǎ chū, meaning: should be beaten out).

A dog is ten thousand times better than a cat (meaning: a dog is ten thousand times better than a cat). The golden-haired lion rolls in the grass (jīnmáo shīzi cǎo lǐ léi, meaning: the golden-haired lion rolls in the grass). 'The wind blows, and the grass bends' is not nonsense (meaning: 'the wind blows, and the grass bends' is not nonsense). Miaoxi (name of a Chan master, i.e., Dahui) is very much like a white-handed thief (bái niān zéi, meaning: Miaoxi is very much like a robber). Followers of mere words deserve to be beaten (meaning: followers of mere words deserve to be beaten). Sū lū xī lì hōng pàn zhà (mantra). (Sanyi Yu)

Dahui uses phrases with and without meaning, like a vine clinging to a tree, to speak unclearly (dà huì yǐ yǒu jù wú jù rú téng yǐ shù huà bù míng, meaning: Dahui uses phrases with and without meaning, like a vine clinging to a tree, to speak unclearly). He once asked Zhaojue (cháng wèn zhāo jué, meaning: he once asked Zhaojue): When you were with Wuzu (héshàng dāngshí zài wǔ zǔ, meaning: when you were with Wuzu), you once asked this question. I don't know what Wuzu said (bùzhī wǔ zǔ dào shénme, meaning: I don't know what Wuzu said). Zhaojue smiled and did not answer (jué xiào ér bù dá, meaning: Zhaojue smiled and did not answer). The master asked again and again (shī zàisān qǐngwèn, meaning: Dahui asked again and again). Zhaojue said: I asked Wuzu (jué yuē wǒ wèn wǔ zǔ, meaning: Zhaojue said: I asked Wuzu). Wuzu said: It cannot be depicted (zǔ yuē miáo yě miáo bùchéng, meaning: Wuzu said: It cannot be depicted). It cannot be painted (huà yě huà bùjiù, meaning: It cannot be painted). He also asked: What happens when the tree falls and the vine withers (yòu wèn shù dǎo téng kū shí rúhé, meaning: He also asked: What happens when the tree falls and the vine withers)? Wuzu said: They come together (zǔ yuē xiāng suí lái yě, meaning: Wuzu said: They come together). The master was immediately enlightened (shī dāngxià shìrán, meaning: Dahui was immediately enlightened).

Flowers bloom on bamboo, thorns rise (zhú shàng shēng huā jīngjí qǐ, meaning: Flowers bloom on bamboo, thorns rise). Flying catkins become moths, the seal script is deep (xù fēi chéng dù zhuànwén shēn, meaning: Flying catkins become moths, the seal script is deep). After Miheng's death, only regret remains (míshēng sǐ hòu kōng yú hèn, meaning: After Miheng's death, only regret remains). The grass on Parrot Island is desolate and shady (yīngwǔ zhōu huāng cǎo sè yīn, meaning: The grass on Parrot Island is desolate and shady). (Sanfeng Zang)

In order to inquire about the matters transmitted from the ancestors (wèi xún zǔ shàng chuánlái shì, meaning: In order to inquire about the matters transmitted from the ancestors). I wasted many words, leaning drunkenly before the wine vessel (liáodǎo zūn qián fèi yǔ cháng, meaning: I wasted many words, leaning drunkenly before the wine vessel). Although I am quite pleased in the Keshao Hall (kè shào táng zhōng suī pō xǐ, meaning: Although I am quite pleased in the Keshao Hall). I cannot talk about Xi Huang with you (bùkān xiānggòng huà xīhuáng, meaning: I cannot talk about Xi Huang with you). (Qingyuan Da)

Chan Master Huiyuan of Xiatang at Lingyin Temple in Hangzhou (Hángzhōu Língyǐn Xiātáng Huìyuǎn Chánshī, meaning: Chan Master Huiyuan of Xiatang at Lingyin Temple in Hangzhou) (Zhaojue Qin Si)

Because Emperor Xiaozong asked (yīn xiàozōng wèn, meaning: Because Emperor Xiaozong asked). The other day, I suddenly heard a bell in my dream and woke up (qiánrì shuì mèng zhōng hū wén zhōng suì jué, meaning: The other day, I suddenly heard a bell in my dream and woke up). Not yet

知夢覺是如何。師曰。陛下問夢中底覺來底。若問覺來底。如今正是寐語。若問夢中底。夢覺無殊教誰分別。夢即是幻。知幻即離。離幻即覺。覺心不動。所以道若能轉物即同如來。帝曰。夢幻既非。且鐘聲向甚處起。師曰從陛下問處起。帝大悅。

南嶽際云。瞎堂若無後語。幾乎被孝宗勘破。　法林音云。大小瞎堂說得道理好。

瞎堂問僧。一大藏教是惡口。如何是本身盧舍那。僧曰天臺普請南嶽遊山。師別曰。阿耨達池。深四十由旬。闊四十由旬。

陳年曆日拈來用。輸勝多從掌上推。陽伏陰升殊有象。先天立法更由誰。(粟庵鼎)

瞎堂一日擊鼓升堂。卻潛坐帳中。侍僧尋不見。僧曰無。師撥開帳曰。祇在者里。因什麼不見。僧無對。師曰大斧斫三門。

赤潭珠云。帳中潛坐。卻許瞎堂祇在者里。喚作入草得么。只如大斧斫三門。三十年後再為理論。

金陵華藏安民禪師(圓悟勤嗣)

謁佛鑒勤問曰。佛果有不妄為人說底句。曾與汝說么。師曰合取狗口。鑒厲聲曰不是者個道理。師曰無人奪你鹽茶袋。亂叫喚作么。鑒曰。佛果若不為汝說。我為汝說。師曰和尚疑則別參。鑒乃呵呵大笑。

漁翁愛趁浪如雷。鐵網漫天撒下來。戲餌金鱗鬐鱍剌。千重百匝盡衝開

【現代漢語翻譯】 現代漢語譯本： 皇帝問：『知夢和覺悟是怎麼回事？』

禪師回答：『陛下問的是夢中的覺悟，還是覺悟后的狀態？如果問的是覺悟后的狀態，那麼現在說的就是夢話。如果問的是夢中的覺悟，夢與覺悟並無差別，教誰去分別呢？夢即是虛幻。認識到虛幻，就離開了虛幻。離開了虛幻，就是覺悟。覺悟之心是不動搖的。』所以說，『如果能轉變外物，就與如來一樣。』

皇帝說：『夢幻既然不是真實的，那麼鐘聲是從哪裡發出的呢？』

禪師回答：『從陛下提問的地方發出的。』皇帝非常高興。

南嶽際云禪師說：『瞎堂禪師如果後面沒有那句話，幾乎就被宋孝宗識破了。』

法林音禪師說：『瞎堂禪師說的道理很好。』

瞎堂禪師問僧人：『全部的《大藏經》都是惡口，什麼是本身的盧舍那（Vairocana，報身佛）？』

僧人回答：『天臺山的人都去南嶽山遊玩了。』

瞎堂禪師另外說：『阿耨達池（Anavatapta，無熱惱池），深四十由旬（Yojana，古印度長度單位），寬四十由旬。』

陳年舊曆拿來使用，輸贏大多在掌上推算。陽氣潛伏陰氣上升，有特別的象徵，先天的法則又由誰來制定？（粟庵鼎禪師）

瞎堂禪師有一天擊鼓升座，卻悄悄地坐在帳篷里。侍者僧人找不到他，說：『沒有。』

禪師撥開帳篷說：『就在這裡，為什麼看不見？』僧人無言以對。

禪師說：『用大斧砍三門。』

赤潭珠禪師說：『在帳篷里悄悄地坐著，卻允許瞎堂禪師說就在這裡，這可以叫做入草嗎？就像用大斧砍三門，三十年後再次為此理論。』

金陵華藏安民禪師（圓悟勤禪師的嗣法弟子）

拜見佛鑒勤禪師，問道：『佛果禪師有不隨便為人說的句子，曾經對您說過嗎？』

禪師回答：『閉上狗嘴。』

佛鑒禪師厲聲說：『不是這個道理。』

禪師說：『沒有人搶你的鹽茶袋，亂叫什麼？』

佛鑒禪師說：『佛果禪師如果不為你講，我為你講。』

禪師說：『和尚您如果懷疑，就另外去參學。』佛鑒禪師於是呵呵大笑。

漁翁喜歡趁著浪濤如雷鳴般洶涌，鐵網漫天撒下。用戲弄的魚餌引誘金色的魚，魚鰭閃閃發光，衝破千重百匝的包圍。

【English Translation】 English version: The Emperor asked: 'What is the understanding of dream and awakening?'

The Zen master replied: 'Is Your Majesty asking about the awakening in a dream, or the state after awakening? If you are asking about the state after awakening, then what is being said now is mere sleep talk. If you are asking about the awakening in a dream, there is no difference between dream and awakening, so who is there to distinguish them? Dream is illusion. Knowing illusion is to leave illusion. Leaving illusion is awakening. The awakened mind is unmoving.' Therefore, it is said, 'If one can transform external things, one is the same as the Tathagata (如來, Thus Come One).'

The Emperor said: 'Since dreams and illusions are not real, where does the sound of the bell come from?'

The Zen master replied: 'It comes from where Your Majesty is asking.' The Emperor was very pleased.

Zen Master Jiyun of Nanyue said: 'If Zen Master Xiatang had not said that last sentence, he would almost have been seen through by Emperor Xiaozong of Song.'

Zen Master Falinyin said: 'Zen Master Xiatang spoke very well.'

Zen Master Xiatang asked a monk: 'The entire Tripitaka (大藏經, Great Treasury of Scriptures) is abusive language, what is the Dharmakaya (法身, Dharma Body) of Vairocana (盧舍那, the Illuminator)?'

The monk replied: 'The people of Tiantai Mountain have all gone to Nanyue Mountain to travel.'

Zen Master Xiatang said separately: 'Lake Anavatapta (阿耨達池, the lake free from heat), is forty yojanas (由旬, ancient Indian unit of distance) deep and forty yojanas wide.'

Using an old almanac, gains and losses are mostly calculated on the palm. Yang energy is hidden and Yin energy rises, there are special symbols, who establishes the laws of the pre-heaven? (Zen Master Su'anding)

One day, Zen Master Xiatang beat the drum and ascended the hall, but secretly sat in the tent. The attendant monk could not find him and said, 'He is not here.'

The Zen master opened the tent and said, 'He is right here, why can't you see him?' The monk had no reply.

The Zen master said: 'Chop the three gates with a big axe.'

Zen Master Chitanzhu said: 'Sitting secretly in the tent, yet allowing Zen Master Xiatang to say he is right here, can this be called entering the grass? Just like chopping the three gates with a big axe, we will discuss this again in thirty years.'

Zen Master Anmin of Huazang Temple in Jinling (a Dharma heir of Zen Master Yuanwu Qin)

Visiting Zen Master Fojian Qin, he asked: 'Did Zen Master Foguo ever tell you the sentence that he does not casually say to others?'

The Zen master replied: 'Shut your dog mouth.'

Zen Master Fojian said sternly: 'That is not the principle.'

The Zen master said: 'No one is robbing your salt and tea bag, what are you shouting about?'

Zen Master Fojian said: 'If Zen Master Foguo does not tell you, I will tell you.'

The Zen master said: 'If you have doubts, Abbot, go study elsewhere.' Zen Master Fojian then laughed heartily.

The fisherman loves to take advantage of the waves that roar like thunder, casting the iron net all over the sky. Using playful bait to lure golden fish, their fins shimmering, breaking through thousands of layers of encirclement.

。(澗庵怡)

慶元府育王佛智端裕禪師(昭覺勤嗣)

上堂。易填巨壑難滿漏卮。若有操持了無難易。拈卻大地寬綽有餘。放出纖塵礙塞無路。勿若不拈不放。向甚麼處履踐。同誠共休慼。飲水須知肥。

得處孤危用處寬。渾身琢就紫金團。欞蜂想到明年窟。莫向飛塵舊處鉆。(頻吉祥)

臺州護國此庵景元禪師(昭覺勤嗣)

上堂。威音王已前。者一隊漢錯七錯八。威音王已。後者一隊漢落二落三。而今者一隊漢坐立儼然。且道是錯七錯八。是落二落三。還定當得出么。舉拂子曰。吽吽。

小原叢竹緣陰陰。溪溜清湍響似琴。偶到斷橋明月里。悽清夜半老猿吟。(頻吉祥)

杭州府中天竺[仁-二+(ㄠ*刀)]堂中仁禪師(昭覺勤嗣)

上堂。九十春光已過半。釀花天氣正融和。海棠枝上鶯聲好。道與時流見得么。雖然如是。且透聲透色一句作么生道。金勒馬嘶芳草地。玉樓人醉杏花天。

紅顏欲較三春富。還掩青氈不見人。佯取金釵㨼飛𩯭。隔簾影出畫堂身。(頻吉祥)

安吉州何山佛鐙守珣禪師(太平勤嗣)

圓悟因與遊山。偶到一水潭。悟乃推師入水。遽問曰牛頭未見四祖時如何。師曰潭深魚聚。曰見后如何。師曰樹高招風。曰見

【現代漢語翻譯】 現代漢語譯本： （澗庵怡）

慶元府育王佛智端裕禪師（昭覺勤嗣）

上堂：填滿巨大的山谷容易，但填滿漏水的杯子卻很難。如果能夠把握住，就沒有難易之分。放下大地，就寬闊有餘；放出細微的塵埃，就會障礙重重，無路可走。不如既不拿起也不放下，又該如何踐行呢？同心同德，共患難，飲水要知道水的肥美。

得道之處孤立而危險，運用之處卻寬廣。渾身都雕琢成紫金團。聰明的蜜蜂想到明年築巢的地方，不要在飛塵舊處鉆營。（頻吉祥）

臺州護國此庵景元禪師（昭覺勤嗣）

上堂：在威音王（過去佛名）之前，這一隊人錯七錯八；威音王之後，后一隊人落二落三。而今這一隊人端坐儼然，那麼，到底是錯七錯八，還是落二落三呢？你們能確定嗎？舉起拂塵說：吽吽。

小原叢生的竹子，因為綠蔭而顯得陰暗，溪水清澈湍急，聲音像琴聲。偶爾來到斷橋明月之下，悽清的半夜傳來老猿的吟叫。（頻吉祥）

杭州府中天竺[仁-二+(ㄠ*刀)]堂中仁禪師（昭覺勤嗣）

上堂：九十天的春光已經過去一半，釀花的天氣正是溫暖融和。海棠枝上，黃鶯的叫聲很好聽，告訴當今的人們，你們看到了嗎？雖然是這樣，那麼，透聲透色的一句該怎麼說呢？金籠頭的馬在芳草地上嘶鳴，玉樓上的人在杏花天里沉醉。

紅潤的容顏想要和美好的春天比富，還用青色的氈子遮掩，不讓人看見。假裝拿起金釵整理鬢髮，隔著簾子，身影映在畫堂里。（頻吉祥）

安吉州何山佛鐙守珣禪師（太平勤嗣）

圓悟（禪師名）因為和（守珣禪師）一起遊山，偶然來到一個水潭。圓悟就推守珣禪師入水，隨即問道：牛頭（法融禪師）未見四祖（道信禪師）時如何？守珣禪師說：潭深魚聚。圓悟說：見后如何？守珣禪師說：樹高招風。圓悟說：見……

【English Translation】 English version: (Jian'an Yi)

Zen Master Fozhi Duanyu of Yuhuang Temple in Qingyuan Prefecture (Successor of Zhaojue Qin)

Entering the Hall: It is easy to fill a giant ravine, but difficult to fill a leaking cup. If you can grasp it, there is no difficulty or ease. Put down the great earth, and there is ample space; release a tiny speck of dust, and there will be obstacles everywhere, with no way to go. Better to neither pick up nor put down. Where should you tread? Share sincerity and adversity, and know the richness of the water you drink.

The place of attainment is solitary and perilous, but the place of application is broad. The whole body is carved into a purple-gold sphere. Clever bees think of where to build their nests next year; do not drill in the old place of flying dust. (Pin Jixiang)

Zen Master Cian Jingyuan of Huguo Temple in Taizhou (Successor of Zhaojue Qin)

Entering the Hall: Before King Weiyin (a past Buddha), this group of people erred seven or eight times; after King Weiyin, the latter group of people fell two or three times. Now this group of people sits upright and solemnly. So, is it erring seven or eight times, or falling two or three times? Can you determine it? Raising the whisk, he said: 'Hum, Hum.'

The bamboo clumps in Xiaoyuan are shaded by the greenery; the clear, rapid stream sounds like a zither. Occasionally arriving at the Broken Bridge in the bright moonlight, in the desolate midnight, the old ape howls. (Pin Jixiang)

Zen Master Ren of Zhongtianzhu [仁-二+(ㄠ*刀)] Hall in Hangzhou Prefecture (Successor of Zhaojue Qin)

Entering the Hall: Ninety days of spring have passed half, and the weather for brewing flowers is warm and harmonious. On the crabapple branches, the orioles sing beautifully. Tell the people of today, do you see it? Although it is so, then, how should one speak the phrase that penetrates sound and color? Horses with golden bridles neigh on the fragrant grass, and people in jade towers are drunk in the apricot blossom sky.

A rosy face wants to compete with the richness of spring, and still covers itself with a blue felt, not letting people see. Pretending to take a golden hairpin to arrange her hair, her shadow appears in the painted hall through the curtain. (Pin Jixiang)

Zen Master Shouxun of Heshan Fodeng Temple in Anji Prefecture (Successor of Taiping Qin)

Yuanwu (a Zen master's name) was traveling in the mountains with (Zen Master Shouxun), and they happened to come to a pool of water. Yuanwu pushed Zen Master Shouxun into the water and immediately asked: 'What was Niu-tou (Fazong Zen Master) like before he saw the Fourth Patriarch (Daoxin Zen Master)?' Shouxun said: 'The pool is deep and the fish gather.' Yuanwu said: 'What was he like after he saw him?' Shouxun said: 'The tree is tall and attracts the wind.' Yuanwu said: 'See...'

與未見時如何。師曰伸腳祇在縮腳里。悟乃稱賞之。

南堂欲云。何山得即得。未免帶水拖泥。圓悟高則高。怎奈使心用行。雖然。不入驚人浪。難逢稱意魚。

佛燈因僧問如何是向上事。師曰大海若知足。百川應倒流。僧禮拜。師曰珣上座三十年學得底。

不曾肯綮事鋒铓。瀟散形蹤省佩裝。短褐㲯𣯶箕踞坐。當風傾盡綺囊香。(頻吉祥)

安吉州道場正堂明辯禪師(龍門遠嗣)

室中問學者蚯蚓為甚麼化為百合。

客舍并州已十霜。歸心日夜憶咸陽。無端更渡桑乾水。卻憶并州是故鄉。(圓極岑)

土龍百合化當時。試問渠儂初不知。大抵相逢多見妒。人間無怪少蛾眉。(天岳晝)

潭州大溈善果月庵禪師(東山演下開福寧嗣)

上堂。奚仲造車一百輻。拈卻兩頭除卻軸。以拄杖打圓相曰。且莫錯認定盤星。卓一卓下座。

海神知貴不知價。留與人間光照夜。碧眼胡僧笑點頭。誰知用處無縫罅。(月林觀)

洪州分寧尚書莫將居士(東山演下見大隨靜)

官西蜀。謁南堂咨決心要。堂使其向好處提撕。久無所入。適入廁。忽穢氣甚惡。以手掩鼻。遂有省。徹見南堂相為處。乃呈偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓

【現代漢語翻譯】 現代漢語譯本 問：未見時如何？（指未開悟時的狀態是怎樣的？） 師父說：伸腳就在縮腳里。（意思是動靜不二，當下即是。） （學人）悟后稱讚師父的開示。

南堂欲云禪師說：何山禪師的見解雖然得到了，但未免拖泥帶水。圓悟禪師的境界雖然高，但難免用心和行動有所執著。雖然如此，不入驚濤駭浪，難以遇到稱心如意的魚。

佛燈禪師因僧人問：如何是向上事？（如何是更進一步的修行？） 師父說：大海如果知道滿足，百川就應該倒流。（意思是知足常樂，不向外求。） 僧人禮拜。師父說：珣上座三十年學到的就是這些。

不曾肯定細微之處的鋒芒，瀟灑地隱去形跡，省去佩飾。穿著粗布短衣，隨意地箕踞而坐，在風中傾盡香囊中的香。（頻吉祥）

安吉州道場正堂明辯禪師（龍門遠嗣）

在室內問學人：蚯蚓為什麼會化為百合？

客居并州已經十年了，歸鄉的心日夜思念咸陽。無端地再次渡過桑乾水，反而覺得并州才是故鄉。（圓極岑）

土龍百合化生的當時，試問那些人最初是否知道？大抵相逢時多見嫉妒，人間也難怪少有美麗的女子。（天岳晝）

潭州大溈善果月庵禪師（東山演下開福寧嗣）

上堂說法。奚仲造車有一百根輻條，拿掉兩頭，除去車軸。用拄杖畫一個圓相說：且不要錯誤地認定盤星。（盤星指中心，比喻真如自性） 說完，放下拄杖，下座。

海神知道寶物的珍貴卻不知道它的價格，留下它在人間照亮黑夜。碧眼的胡僧笑著點頭，誰知道它的用處是沒有縫隙的。（月林觀）

洪州分寧尚書莫將居士（東山演下見大隨靜）

在西蜀做官，拜見南堂禪師請教決心的要領。南堂禪師讓他向好處提撕（提醒，警策）。很久沒有領悟。一次上廁所，忽然聞到穢氣非常噁心，用手摀住鼻子，於是有所領悟，徹底明白了南堂禪師的用心之處，於是呈上偈語說：從來我的姿態韻致都喜愛風流，常常嘲笑世人向外尋求。萬別千差，無處可尋

【English Translation】 English version Question: What is it like before seeing? (Referring to the state before enlightenment) The master said: Stretching the foot is right within retracting the foot. (Meaning movement and stillness are not two, the present moment is it.) After enlightenment, (the student) praised the master's instruction.

Nantang Yuyun Zen Master said: Although Heshan Zen Master's understanding is attained, it inevitably involves being bogged down. Although Yuanwu Zen Master's realm is high, it is difficult to avoid being attached to intention and action. Nevertheless, without entering turbulent waves, it is difficult to encounter a satisfactory fish.

Fodeng Zen Master asked a monk: What is the matter of going upward? (What is further practice?) The master said: If the great sea knows contentment, all rivers should flow backward. (Meaning being content with what one has and not seeking externally.) The monk bowed. The master said: This is what Abbot Xun has learned in thirty years.

Never affirming the sharpness of subtle points, elegantly concealing traces, omitting ornaments. Wearing a coarse cloth short coat, casually sitting in a squatting posture, emptying the fragrance bag in the wind. (Pin Jixiang)

Zen Master Mingbian of Zheng Tang, Daochang, Anji Prefecture (Successor of Longmen Yuan)

In the room, he asked the students: Why does an earthworm transform into a lily?

Dwelling in Bingzhou for ten years, the heart of returning home misses Xianyang day and night. Groundlessly crossing the Sanggan River again, I instead feel that Bingzhou is my hometown. (Yuanji Cen)

When the earth dragon transformed into a lily, I ask those people whether they knew it initially? Generally, jealousy is often seen when meeting, and it is no wonder that there are few beautiful women in the world. (Tian Yuezhou)

Zen Master Yue'an Shanguo of Dawei, Tanzhou (Successor of Kaifuning under Dongshan Yan)

Ascending the hall to preach. Xi Zhong made a cart with a hundred spokes, removing the two ends and the axle. Using a staff to draw a circle, he said: Do not mistakenly identify the fixed star. (The fixed star refers to the center, a metaphor for the true nature of Suchness) After speaking, he put down the staff and descended from the seat.

The sea god knows the value of the treasure but does not know its price, leaving it in the human world to illuminate the night. The blue-eyed foreign monk smiles and nods, who knows that its use is seamless. (Yuelin Guan)

Layman Mo Jiang, Shangshu of Fenning, Hongzhou (Saw Dasui Jing under Dongshan Yan)

Serving as an official in Western Shu, he visited Zen Master Nantang to inquire about the essentials of determination. Zen Master Nantang asked him to remind and encourage himself towards goodness. He did not understand for a long time. Once, when going to the toilet, he suddenly smelled a very disgusting odor and covered his nose with his hand, and then he had an understanding, thoroughly understanding Zen Master Nantang's intention, and then presented a verse saying: From the beginning, my posture and charm have loved elegance, often laughing at people who seek externally. Ten thousand differences, nowhere to find

處。得來元在鼻尖頭。堂可之。

瀛山訚云。尚書雖是苦心造到。檢點將來。猶帶些穢氣在。何。故為伊向廁坑頭著倒。

樞密吳居厚居士(見圓通旻)

擁節歸鐘陵。謁圓通曰。某頃赴省試過此。透趙州關。嘗問前住訥老。透關底事如何。訥曰且去做官。今不覺五十餘年。通曰曾明得透關底事么。公曰八次徑過常存此念。然未甚到灑脫處。通度扇與之曰請使扇。公即揮扇。通曰有甚不灑脫處。公忽有省曰。更請末後句。通卻揮扇兩下。公曰親切親切。通曰吉獠舌頭三千里。

瀛山訚云。圓通若無後語。未免鈍置吳公直向揮扇處弄精魂。有甚了期。祇如道吉獠舌頭三千里。是何意旨。

大鑒下十七世

天童應庵曇華禪師(虎丘隆嗣)

于虎丘忌日拈香曰。平生沒興撞著者無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄木。懸羊賣狗。知它有甚憑據。雖然。一年一度燒香日。千古令人恨轉深。

覺王立云。從來多意氣。末後絕商量。應庵老人被虎丘扭穿鼻孔。無處出氣。捱到年深月深。向一瓣香上告神告鬼。正是抱贓叫屈。令人可笑。且道笑個什麼。懸羊頭賣狗肉。

狗肉羊頭喚祖師。著衣吃飯且隨時。沙場血戰今忘矣。

【現代漢語翻譯】 現代漢語譯本： 處。得來元在鼻尖頭。堂可之。

瀛山訚云：尚書雖然是苦心鉆研才達到的境界，但仔細檢查起來，仍然帶有一些污濁之氣。為什麼呢？因為故意把他推到廁所里。

樞密吳居厚居士（參見圓通旻）

告假回家鄉鐘陵。拜見圓通禪師說：『我之前赴京趕考時路過這裡，參透了趙州關。曾經問前任住持訥老，參透關隘是怎麼回事。』訥老說：『先去做官吧。』如今不知不覺已經過去五十多年。圓通說：『曾經明白參透關隘是怎麼回事嗎？』吳居厚說：『八次路過這裡，常常想著這件事，但還沒有達到灑脫的境界。』圓通遞給他一把扇子說：『請用扇子。』吳居厚就揮動扇子。圓通說：『有什麼不灑脫的地方嗎？』吳居厚忽然有所領悟說：『請再說一句最後的點睛之句。』圓通卻揮動扇子兩下。吳居厚說：『親切！親切！』圓通說：『饒舌多事，徒勞無功。』

瀛山訚云：圓通如果沒有最後那句話，難免會使吳居厚直接在揮扇子的地方鉆牛角尖，窮究精神。什麼時候才能了結呢？就像說『饒舌多事，徒勞無功』，是什麼意思呢？

大鑒下十七世

天童應庵曇華禪師（虎丘隆的嗣法弟子）

在虎丘的忌日拈香說：『我平生最沒興致的就是遇到這個沒有智慧的老和尚。用盡各種手段，也無法湊合。從此卸下干戈，隨遇而安，穿衣吃飯。二十年來坐在曲錄木椅子上，掛羊頭賣狗肉。誰知道他有什麼憑據。雖然如此，一年一度的燒香日，千古令人遺憾更深。』

覺王立云：從來都是意氣風發，最後卻無從商量。應庵老和尚被虎丘扭住鼻子，無處出氣。捱到年深月久，向一瓣香上告神告鬼，正是做了壞事還喊冤，令人可笑。且說笑的是什麼？掛羊頭賣狗肉。

狗肉羊頭呼喚祖師，穿衣吃飯且隨順時機。沙場血戰如今已經忘記了。

【English Translation】 English version: Here. The origin is right at the tip of the nose. Tang Ke knows it.

Yingshan Yin said: Although the Minister has reached this state through painstaking effort, upon closer inspection, it still carries some impurities. Why? Because he deliberately pushed him into the toilet pit.

Layman Wu Juhou, the Privy Councilor (see Yuantong Min)

Returned to Zhongling on leave. He visited Yuantong and said, 'I passed by here when I went to the provincial examination. I penetrated the Zhaozhou Barrier (Zhaozhou Guan). I once asked the former abbot, Na Lao, how to penetrate the barrier.' Na said, 'Go be an official first.' Now, unknowingly, more than fifty years have passed. Yuantong said, 'Have you ever understood what it means to penetrate the barrier?' Wu Juhou said, 'I have passed by here eight times, always thinking about this matter, but I have not yet reached a state of detachment.' Yuantong handed him a fan and said, 'Please use the fan.' Wu Juhou then waved the fan. Yuantong said, 'What is not detached?' Wu Juhou suddenly had an epiphany and said, 'Please say one last finishing sentence.' Yuantong waved the fan twice. Wu Juhou said, 'Intimate! Intimate!' Yuantong said, 'Chattering tongue, three thousand miles.' (meaning useless talk)

Yingshan Yin said: If Yuantong didn't have that last sentence, it would be inevitable that Wu Juhou would directly get caught up in the waving of the fan, delving into the spirit. When would it end? Just like saying 'Chattering tongue, three thousand miles,' what does it mean?

Seventeenth Generation from Dajian

Zen Master Yingtian Tan Hua of Tiantong (Successor of Huqiu Long)

On the anniversary of Huqiu's death, he burned incense and said, 'The most uninteresting thing in my life is encountering this old monk without wisdom. Using all kinds of means, I can't make it work. From then on, I unloaded my weapons and armor, and lived according to my fate, wearing clothes and eating food. For twenty years, I have been sitting on a curved wooden chair, hanging a sheep's head and selling dog meat. Who knows what his basis is. Even so, the annual incense-burning day makes the regret even deeper for thousands of years.'

Jue Wangli said: Always full of spirit, but in the end, there is no way to discuss. Old Monk Yingtian was grabbed by the nose by Huqiu and had nowhere to breathe. After years and months, he complained to the gods and ghosts on a petal of incense. It is precisely calling out injustice after doing something wrong, which is laughable. And what is laughable? Hanging a sheep's head and selling dog meat.

Dog meat and sheep's head call out to the patriarch, wearing clothes and eating food, and going with the flow. The bloody battles on the battlefield are now forgotten.

提起深仇不放伊。(牧雲門)

話來不入逞仙陀。已是從前借路過。狗肉羊頭隨處賣。至今天下有誵訛。(密傳镕)

應庵上堂。九年面壁壞卻東土兒孫。只履西歸鈍置黃面老子。以拄杖畫一畫曰。石牛攔古路。一馬生三寅。

雲漢滿云。石牛古路踞斷乾坤。一馬三寅蹋翻魔佛。還知者老漢落處么。劍為不平離寶匣。藥因救病出金瓶。

應庵示眾。如世良馬見鞭影而行。時佛照光出曰。見鞭影者非良。師休去。

疾𦦨過風第二頭。不堪惆悵祇堪愁。一聲振鬣長鳴后。萬馬皆喑一戰收。(北澗簡)

真是良駒豈受鞭。騰空躍出絕人前。名標海宇人稱貴。惆悵韓文愁向先。(元樞宗)

應庵曰。十五日已前提水放火。十五日已后鵲噪鴉鳴。正當十五日風恬浪靜國泰民安。有一句到你啞卻我口。無一句到你瞎卻你眼。十字街頭潘四郎。頭不梳。面不洗。知它是凡是聖。

天真則云。應庵老漢大似倚富欺貧賣弄不少。海門即不然。十五日已前明不離暗。十五日已后暗不離明。正當十五日明暗頓忘古今絕待。你諸人向甚麼處體究。擊拂子云。閑中不契林泉樂。坐久但聞風雨聲。

應庵示眾。盡力道不得底句。不在天臺。定在南嶽。

相罵饒你接㭰。相唾饒你潑水

【現代漢語翻譯】 現代漢語譯本： 牧雲門：心中懷著深深的仇恨，卻不肯放下。

密傳镕：說出的話不合仙陀（一種外道）的意，（因為我）早已是從前借路經過之人。狗肉羊頭隨處販賣，以至於今天下是非顛倒，真假難辨。

應庵禪師上堂說法：九年面壁，壞了東土（指中國）的兒孫（指禪宗弟子）。只履西歸（指達摩祖師），讓黃面老子（指佛陀）顯得遲鈍無用。用拄杖畫了一下，說：『石牛攔住古路，一馬生出三個寅（指時間或變化）。』

雲漢禪師補充道：石牛古路，佔據阻斷了天地乾坤。一馬三寅，踢翻了魔和佛。還知道我老漢的落腳之處嗎？劍因為不平之事離開寶匣，藥因為救治疾病而從金瓶中取出。

應庵禪師對大眾開示：就像世上的良馬，看到鞭子的影子就會行動。當時佛照禪師出來說：『見到鞭影就行動的，不是良馬。』禪師您還是休息去吧。

北澗簡禪師：迅疾的風，吹過第二顆頭顱（指超越尋常的境界）。令人不堪惆悵，只能徒增憂愁。一聲振鬣長鳴之後，萬馬都瘖啞無聲，一場戰鬥就此結束。

元樞宗禪師：真正的良駒，怎麼會受鞭子的驅使？騰空躍起，超越眾人之前。名字傳遍天下，人們都稱讚它珍貴。只是可惜韓愈（以其《馬說》聞名）的惆悵和憂愁，還是先出現了。

應庵禪師說：十五日之前，已經提前提水放火（指做好準備）。十五日之後，喜鵲鳴叫，烏鴉聒噪（指事情發生后的喧囂）。正當十五日，風平浪靜，國家太平，人民安樂。有一句話能讓你啞口無言，沒有一句話能讓你視而不見。十字街頭的潘四郎，頭髮不梳，臉也不洗，誰知道他是凡人還是聖人？

天真禪師則說：應庵老漢太像倚仗富有而欺負貧窮，賣弄了不少。海門禪師卻不這樣認為，十五日之前，光明不離黑暗。十五日之後，黑暗不離光明。正當十五日，光明和黑暗都忘記，古今都斷絕對待。你們各位要向什麼地方去體會呢？敲擊拂塵說：『閑暇時不能領會林泉的樂趣，坐久了只聽到風雨的聲音。』

應庵禪師對大眾開示：用盡全力也說不出的那句話，不在天臺山，一定在南嶽山。

（如果有人）用惡語罵你，就饒恕他接話茬。（如果有人）用唾沫吐你，就饒恕他潑水。

【English Translation】 English version: Mu Yun Men: Holding onto deep hatred without letting go.

Mi Chuan Rong: Words spoken do not suit the intent of Xian Tuo (a type of heretic); (because I) have long been one who merely passed through. Selling dog meat and mutton everywhere, leading to the world today being confused about right and wrong, truth and falsehood.

Zen Master Ying An's Dharma talk: Nine years of facing the wall ruined the descendants (referring to the disciples of Zen Buddhism) of the Eastern Land (referring to China). The single sandal returning west (referring to Bodhidharma) made the yellow-faced old man (referring to Buddha) seem dull and useless. He drew with his staff and said: 'A stone ox blocks the ancient road; one horse gives birth to three Yin (referring to time or change).'

Zen Master Yun Han added: The stone ox ancient road occupies and blocks the heaven and earth. One horse three Yin kicks over demons and Buddhas. Do you still know where this old man settles? The sword leaves its treasure box for injustice; medicine comes out of the golden bottle to cure illness.

Zen Master Ying An instructed the assembly: Like a good horse in the world, it acts upon seeing the shadow of the whip. At that time, Zen Master Fo Zhao came out and said: 'One who acts upon seeing the shadow of the whip is not a good horse.' Zen Master, you should rest.

Zen Master Bei Jian Jian: The swift wind blows past the second head (referring to transcending the ordinary realm). It is unbearable to feel melancholy, only increasing sorrow. After a loud neigh, all horses are silenced, and a battle ends.

Zen Master Yuan Shu Zong: How could a true steed be driven by a whip? Leaping into the air, surpassing all others. Its name spreads throughout the world, and people praise it as precious. It's just a pity that Han Yu's (known for his essay 'Ma Shuo' - 'On Horses') melancholy and sorrow came first.

Zen Master Ying An said: Before the fifteenth day, water is drawn and fire is set in advance (referring to being prepared). After the fifteenth day, magpies chirp and crows caw (referring to the noise after things happen). On the fifteenth day itself, the wind is calm, the waves are still, the country is peaceful, and the people are happy. There is one sentence that can make you speechless, and no sentence that can make you blind. Pan Si Lang on the crossroads, his hair uncombed, his face unwashed, who knows if he is a mortal or a saint?

Zen Master Tian Zhen said: Old man Ying An is too much like relying on wealth to bully the poor, showing off a lot. Zen Master Hai Men doesn't think so. Before the fifteenth day, light does not leave darkness. After the fifteenth day, darkness does not leave light. On the fifteenth day itself, light and darkness are both forgotten, and ancient and modern times are cut off from treatment. Where are you all going to experience this? He struck the whisk and said: 'In leisure, one cannot understand the joy of forests and springs; sitting for a long time, one only hears the sound of wind and rain.'

Zen Master Ying An instructed the assembly: That sentence that cannot be spoken even with all your strength is not on Mount Tiantai, it must be on Mount Nanyue.

(If someone) curses you with harsh words, forgive him for continuing the conversation. (If someone) spits on you, forgive him for splashing water.

。驀然摸著蛇頭。拍手啰啰哩哩。(肯堂充)

耆婆去後無訊息。病者憧憧日扣門。百草自知無識者。叢叢垂泣在籬根。(虛堂愚)

應庵示眾。禪禪。更不相煎。坐底自坐。眠底自眠。大家安樂。無法可傳。禪禪。洞山五位。臨濟三玄。大年三十夜。腳蹋地。頭頂天。禪禪。不直半文錢。海枯終見底。人死腳皮穿。

全室泐云。應庵老漢口似懸河。也只說得一半。者一半山僧今日對眾舉揚。更不囊藏被蓋。且要與此老把手共行。禪禪。火著油煎。饑來吃飯。困則打眠。神仙秘訣。父子不傳。禪禪。妙中之妙。玄中之玄。達磨不來東土。二祖不往西天。禪禪。黃菊綻金錢。大蟲裹紙帽。竇八布衫穿。　奯舟元云。華祖恁么提持。可謂倒腹傾腸。爭奈知恩者少。山僧既作腳下兒孫。不免覿面相見。禪禪。茶熟香煎。清風月下。石枕云眠。從無巴鼻。有甚堪傳。禪禪。現成一句。劈破三玄。水流到海。月不離天。禪禪。關中使鐵錢。若不同床睡。焉知被底穿。

明州育王佛照德光禪師(大慧杲嗣)

宋孝宗召對。師舉靈云頌。直至如今更不疑。奏曰。那裡是它不疑處。帝曰空手牽鐵牛。

萬機之暇探禪宗。中路寧堪憩六龍。空手牽牛過天闕。紫宸深在妙高峰。(圭堂居士)

【現代漢語翻譯】 現代漢語譯本： 突然摸著蛇頭，拍手「啰啰哩哩」。（肯堂充）

耆婆（Jivaka，古代名醫）離去後沒有訊息，病人焦慮地天天來敲門。百草自己知道沒有識貨的人，一叢叢地在籬笆根邊垂泣。（虛堂愚）

應庵（Ying』an，禪師名號）向大眾開示：禪啊禪，不再互相煎熬。坐的自坐，睡的自睡。大家安樂，沒有法可以傳。禪啊禪，洞山五位（Dongshan』s Five Ranks，禪宗的五種境界），臨濟三玄（Linji』s Three Mysterious Gates，臨濟宗的三個重要概念）。大年三十夜，腳踏實地，頭頂青天。禪啊禪，不值半分錢。海枯終究會見底，人死腳皮會穿爛。

全室泐（Quan Shi Le，禪師名號）說：應庵老漢口若懸河，也只說得一半。這另一半山僧我今天當著大家舉揚出來，不再藏著掖著。且要與這位老禪師攜手同行。禪啊禪，火上澆油。餓了吃飯，困了睡覺。神仙的秘訣，父子也不傳。禪啊禪，妙中之妙，玄中之玄。達磨（Bodhidharma，禪宗初祖）不來東土，二祖（Huike，禪宗二祖）不往西天。禪啊禪，黃菊花綻放金錢。大蟲（老虎）裹著紙帽子，竇八（Dou Ba，人名）穿著粗布衫。

奯舟元（Hu Zhou Yuan，禪師名號）說：華祖（Hua Zu，禪師名號）這樣提持，可謂傾囊相授。無奈知恩的人少。山僧我既然作為他的後輩，不免要當面相見。禪啊禪，茶熟香濃，清風明月下，枕著石頭在雲中安眠。從來沒有把柄，有什麼可以傳？禪啊禪，現成的一句話，劈破三玄。水流到大海，月亮不離天。禪啊禪，關中（Guanzhong，地名）使用鐵錢。如果不同床睡，怎知被子是否穿洞。

明州育王佛照德光禪師（Mingzhou Yuwang Fozhao Deguang Chanshi，禪師名號）（大慧杲（Dahui Gao，禪師名號）的嗣法弟子）

宋孝宗（Song Xiaozong，皇帝名號）召見，禪師舉靈云（Lingyun，禪師名號）的偈頌：『直至如今更不疑。』奏答說：『哪裡是它不疑之處？』皇帝說：『空手牽鐵牛。』

萬機之暇探禪宗，中途哪裡能讓六龍（Liu Long，指皇帝的車駕）停歇。空手牽牛過天闕（Tian Que，指皇宮），紫宸（Zi Chen，指皇宮）深藏在妙高峰（Miaogaofeng，山名）。（圭堂居士（Gui Tang Jushi，居士名號））

【English Translation】 English version: Suddenly touching the snake's head, clapping hands 'luo luo li li'. (Ken Tang Chong)

After Jivaka (Jivaka, a famous doctor in ancient times) left, there was no news, and the patients anxiously knocked on the door every day. The herbs themselves knew that there were no connoisseurs, and they wept in clusters at the roots of the fence. (Xu Tang Yu)

Ying』an (Ying』an, a Zen master's title) instructed the public: Zen, Zen, no longer tormenting each other. Those who sit, sit; those who sleep, sleep. Everyone is at peace, there is no Dharma to transmit. Zen, Zen, Dongshan』s Five Ranks (Dongshan』s Five Ranks, five realms of Zen Buddhism), Linji』s Three Mysterious Gates (Linji』s Three Mysterious Gates, three important concepts of the Linji school). On the thirtieth night of the year, stand firmly on the ground, with your head touching the sky. Zen, Zen, not worth half a penny. The sea will eventually see the bottom, and the skin of the feet will be worn out when people die.

Quan Shi Le (Quan Shi Le, a Zen master's title) said: The old man Ying』an speaks like a waterfall, but he only speaks half of it. This other half, I, the monk, will proclaim to everyone today, no longer hiding it. And I want to walk hand in hand with this old Zen master. Zen, Zen, adding oil to the fire. Eat when hungry, sleep when sleepy. The secret of the immortals is not passed on even to sons. Zen, Zen, the most wonderful of the wonderful, the most mysterious of the mysterious. Bodhidharma (Bodhidharma, the first patriarch of Zen) did not come to the Eastern Land, and the Second Patriarch (Huike, the second patriarch of Zen) did not go to the Western Heaven. Zen, Zen, yellow chrysanthemums bloom with golden coins. The tiger is wrapped in a paper hat, and Dou Ba (Dou Ba, a person's name) wears a coarse cloth shirt.

Hu Zhou Yuan (Hu Zhou Yuan, a Zen master's title) said: Hua Zu (Hua Zu, a Zen master's title) holding it up like this can be described as pouring out everything. But unfortunately, few people are grateful. Since I, the monk, am his descendant, I cannot avoid meeting him face to face. Zen, Zen, the tea is ripe and fragrant, under the clear breeze and bright moon, sleeping on a stone pillow in the clouds. There has never been a handle, what can be transmitted? Zen, Zen, a ready-made sentence, splitting the Three Mysteries. Water flows to the sea, and the moon does not leave the sky. Zen, Zen, Guanzhong (Guanzhong, a place name) uses iron coins. If you don't sleep in the same bed, how do you know if the quilt has holes?

Zen Master Fozhao Deguang of Yuwang Temple in Mingzhou (Mingzhou Yuwang Fozhao Deguang Chanshi, a Zen master's title) (a Dharma heir of Dahui Gao (Dahui Gao, a Zen master's title))

Emperor Xiaozong of Song (Song Xiaozong, an emperor's title) summoned him, and the Zen master cited Lingyun』s (Lingyun, a Zen master's title) verse: 『Until now, there is no more doubt.』 He replied: 『Where is its place of no doubt?』 The emperor said: 『Leading an iron ox with empty hands.』

Exploring Zen in the spare time of myriad affairs, how can the six dragons (Liu Long, referring to the emperor's carriage) rest on the way. Leading an ox with empty hands across the Tian Que (Tian Que, referring to the imperial palace), the Zi Chen (Zi Chen, referring to the imperial palace) is deeply hidden in Miaogaofeng (Miaogaofeng, a mountain name). (Gui Tang Jushi (Gui Tang Jushi, a layman's title))

佛照因孝宗宣問。釋迦佛入山六年所成何事。師曰將謂陛下忘卻。

六年勤苦竟何如。為問君王記得無。直下雖知難抵諱。到頭終不受涂糊。(北澗簡)

大根大器大薰脩。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓。(石巖璉)

九江東林卍庵顏禪師(大慧杲嗣)

示眾。坐佛床。斫佛腳。不敬東家孔夫子。卻向西鄉習禮樂。

肯堂充云。入泥入水即不無。先師爭奈寒蟬抱枯木。泣盡不回頭。卓拄杖云。灼然有不回頭底。凈慈向升子里禮汝三拜。

杭州凈慈水庵師一禪師(佛智裕嗣)

室中垂問。西天鬍子因甚無須。

牧童失卻破蓑衣。流落年深見者稀。拈來搭在籬頭上。引得烏鴉繞樹飛。(呆堂定)

臺州國清簡堂行機禪師(護國元嗣)

上堂。圓通不開生藥鋪。單單祇賣死貓頭。不知那個無思算。吃著通身冷汗流。

盤山嵩云。盤山者里既不開生藥鋪。也不賣死貓頭。祇把一枝無孔笛。臨風吹斷楚江秋。

京口焦山普濟或庵師體禪師(護國元嗣)

因葛信齋問。夫妻二人相打。通兒子作證。證父即是。證母即是。師曰小出大遇。仍頌。八臂那吒三隻眼。雙槌擂鼓轉船頭。巨鰲一吸滄溟竭。宇宙風清四百州。

【現代漢語翻譯】 現代漢語譯本：

佛照因孝宗（人名）向佛照禪師提問：『釋迦佛（Sakyamuni Buddha，佛教創始人）入山六年，究竟成就了什麼？』佛照禪師回答說：『我還以為陛下您忘記了呢。』 六年勤苦究竟如何？ 反問君王是否還記得。 直接說出真相雖然難以啟齒， 但最終也不能含糊其辭。（北澗簡） 大根器，大才能，大修行。 瞬間轉動向上之機。 萬億年中只有一位佛， 雪山（Himalayas）原本就不與龍樓（皇宮）相隔。（石巖璉） 九江東林卍庵顏禪師（Wan'an Yan，禪師名，大慧杲嗣） 開示大眾。坐在佛床上，卻要砍佛腳。不尊敬本地的孔夫子（Confucius，儒家創始人），卻跑到西邊去學習禮樂。 肯堂充禪師說：『入泥入水並非沒有。』先師卻像寒蟬抱著枯木，哭盡眼淚也不回頭。』舉起拄杖說：『確實有不回頭的。』凈慈禪師在升子里向你禮拜三次。 杭州凈慈水庵師一禪師（Shui'an Shiyi，禪師名，佛智裕嗣） 在室內垂問：『西天的鬍子（指達摩祖師Bodhidharma，禪宗初祖）為什麼沒有鬍鬚？』 牧童丟失了破舊的蓑衣， 流落在外多年，很少有人見到。 撿起來搭在籬笆上， 引得烏鴉繞著樹飛。（呆堂定） 臺州國清簡堂行機禪師（Jiantang Xingji，禪師名，護國元嗣） 上堂說法。圓通（Yuantong，地名）不開設生藥鋪，只賣死貓頭。不知道哪個沒有思量，吃了之後全身冷汗直流。 盤山禪師說：『盤山這裡既不開設生藥鋪，也不賣死貓頭，只是拿出一支沒有孔的笛子，在風中吹斷楚江的秋色。』 京口焦山普濟或庵師體禪師（Huo'an Shiti，禪師名，護國元嗣） 因為葛信齋（Ge Xinzai，人名）問：『夫妻二人相打，讓兒子作證，證明父親可以，證明母親也可以。』禪師說：『小付出，大收穫。』並作頌：八臂那吒（Nezha，神話人物）有三隻眼，雙槌擂鼓轉動船頭。巨鰲（傳說中的大龜）一吸，滄海（指大海）的水都乾涸了，宇宙清明，四百州都太平。

【English Translation】 English version:

Fozhao (a Chan master) was asked by Emperor Xiaozong: 'What did Sakyamuni Buddha (the founder of Buddhism) achieve during his six years in the mountains?' Fozhao replied, 'I thought Your Majesty had forgotten.' What was the result of six years of diligent effort? I ask the monarch if he remembers. Although it is difficult to directly speak the truth, In the end, one cannot be ambiguous. (Beijian Jian) Great roots, great talent, great cultivation. In an instant, turn the mechanism upwards. There is only one Buddha in trillions of years, The Himalayas were never separated from the Dragon Pavilion (the imperial palace). (Shiyan Lian) Chan Master Wan'an Yan of Donglin Temple in Jiujiang (a successor of Dahui Gao) Addressing the assembly. Sitting on the Buddha's bed, yet chopping off the Buddha's feet. Not respecting Confucius (the founder of Confucianism) of the local area, but going to the west to learn rituals and music. Chan Master Kentang Chong said: 'Entering the mud and water is not without its merits.' The late master was like a cicada clinging to a withered tree, crying until his tears were exhausted without turning back.' He raised his staff and said, 'Indeed, there are those who do not turn back.' Chan Master Jingci bows to you three times in a measuring cup. Chan Master Shui'an Shiyi of Jingci Temple in Hangzhou (a successor of Fozhi Yu) In the room, he asked: 'Why does the Western barbarian (referring to Bodhidharma, the first patriarch of Chan Buddhism) have no beard?' The shepherd boy lost his tattered raincoat, He has been wandering for many years, and few people have seen him. Picking it up and hanging it on the fence, Attracting crows to fly around the tree. (Daitang Ding) Chan Master Jiantang Xingji of Guoqing Temple in Taizhou (a successor of Huguo Yuan) Ascending the hall to preach. Yuantong does not open a herbal medicine shop, but only sells dead cat heads. I don't know who is without thought, after eating it, their whole body is covered in cold sweat. Chan Master Panshan said: 'Panshan here does not open a herbal medicine shop, nor does it sell dead cat heads, but takes out a flute without holes and blows the autumn scenery of the Chu River in the wind.' Chan Master Huo'an Shiti of Puji Temple in Jiaoshan, Jingkou (a successor of Huguo Yuan) Because Ge Xinzai asked: 'A husband and wife are fighting, and they ask their son to testify. It is okay to testify for the father, and it is okay to testify for the mother.' The Chan master said, 'Small investment, big return.' And composed a verse: Nezha with eight arms has three eyes, double mallets beat the drum to turn the bow of the boat. A giant turtle sucks, and the water of the vast sea dries up, the universe is clear, and the four hundred states are peaceful.

生死自憐同室穴。因何中路隔關山。一朝忽得親兒證。趯蹋方知蓋覆難。(雪堂行)

宗鑒法林卷三十四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十五

集云堂　編

大鑒下十八世

慶元府天童密庵咸杰禪師(應庵華嗣)

一日侍庵。庵問如何是正法眼。師曰破沙盆。

覺王立別云。脫箍桶子。

五陵公子少年時。得意春風躍馬蹄。不惜黃金為彈子。海棠花下打黃鸝。(雙杉元)

白玉琢成泥彈子。黃金鑄就鐵崑崙。千年滯貨無人買。未免如今累子孫。(大歇謙)

千金蕩盡一無存。衣食終朝取別人。不是五陵真俠骨。回頭猶戀舊頭巾。(月涵潛)

正法眼曾無此語。破砂盆豈有斯言。一生耽酒難消恨。蹋月穿花過遠村。(蔗庵范)

愁來一字不堪煮。醉后千杯未惜多。翻轉砂盆滅卻眼。半窗霜月在煙蘿。(理安問)

毛頭星現在當門。百怪千妖盡轉恩。細嚼爛紅鋼一塊。翻成沒底破砂盆。(南嶽際)

大千沙界黑漫漫。法眼年來不中看。掇出破盆敲不破。從教今古競頭鉆。(牧雲門)

密庵因僧問如何是正法眼。師曰草鞋無𦄍。曰祇如和尚道破砂盆。又作么生。師曰老僧不曾動舌頭

【現代漢語翻譯】 現代漢語譯本： 生死之間的憐憫如同住在同一個洞穴里，為何卻在中途被關山阻隔？一旦忽然得到了親生兒子的憑證，才猛然發覺想要完全覆蓋掩蓋是多麼困難。（雪堂行）

《宗鑒法林》卷三十四 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷三十五

集云堂 編

大鑒下十八世

慶元府天童密庵咸杰禪師（應庵華嗣）

一日侍奉應庵，應庵問：『如何是正法眼？』禪師回答：『破沙盆。』

覺王另外立說：『脫箍桶子。』

五陵的公子年少時，得意于春風，縱馬奔馳。不惜花費黃金作為彈子，在海棠花下打黃鸝。（雙杉元）

用白玉琢磨成泥彈子，用黃金鑄就鐵崑崙。千年的滯銷貨物無人購買，難免如今連累子孫。（大歇謙）

千金蕩盡，一無所存，衣食終日要向別人乞討。如果不是五陵真正的俠義之士，回頭仍然留戀舊日的頭巾。（月涵潛）

正法眼從來沒有這樣的說法，破砂盆哪裡有這樣的言語？一生沉迷於酒難以消除心中的怨恨，踏著月光穿過花叢，走過遙遠的村莊。（蔗庵范）

愁悶來時，一個字也難以煮熟，醉后千杯也不覺得多。翻轉砂盆，滅卻法眼，半窗的霜月映照在煙霧籠罩的蘿蔓上。（理安問）

毛頭星現在正對著大門，各種妖怪都變成了恩惠。細嚼慢嚥那塊燒紅的鋼，翻轉過來就成了沒有底的破砂盆。（南嶽際）

整個大千沙界一片黑暗，法眼這些年來已經不能看了。拿出破盆敲也敲不破，任憑古今的人們爭先恐後地鉆研。（牧雲門）

密庵禪師因為有僧人問：『如何是正法眼？』禪師回答：『草鞋沒有𦄍（鞋眼）。』僧人說：『既然和尚您說破砂盆，又是怎麼回事呢？』禪師說：『老僧不曾動過舌頭。』

【English Translation】 English version: Pity for each other in life and death, like living in the same cave, why are we separated by mountains and passes midway? Once suddenly obtaining the proof of one's own child, one realizes how difficult it is to completely cover and conceal. (Xuetang Xing)

Zongjian Falin (Compendium of the Dharma Forest) Volume 34 Supplement to the Wan (卍) Tripitaka, New Series, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin Volume 35

Compiled by Jiyun Hall

18th Generation from Dajian (Huineng, the Sixth Patriarch)

Chan Master Mi'an Xianjie of Tiantong Monastery in Qingyuan Prefecture (Successor of Ying'an Hua)

One day, while attending Ying'an, Ying'an asked: 'What is the Eye of the True Dharma (Zhengfa Yan)?' The Master replied: 'A broken sand bowl.'

Jue Wang established another saying: 'A broken hoop barrel.'

The young masters of Wuling, in their youth, revel in the spring breeze, galloping on horseback. They do not hesitate to spend gold as pellets, shooting orioles under the crabapple blossoms. (Shuangshan Yuan)

Jade is carved into mud pellets, and gold is cast into iron Kunlun. A thousand years of unsalable goods, no one buys, inevitably burdening future generations today. (Daxie Qian)

A thousand gold coins squandered, nothing remains, relying on others for food and clothing all day long. If not for the true chivalrous spirit of Wuling, one would still be attached to the old turban. (Yuehan Qian)

The Eye of the True Dharma has never had such a saying, where does the broken sand bowl have such words? A lifetime of indulging in wine, difficult to dispel the hatred, treading on the moon, passing through flowers, passing through distant villages. (Zhe'an Fan)

When sorrow comes, a single word is difficult to cook, after a thousand cups of drunkenness, one does not feel it is too much. Turning over the sand bowl, extinguishing the Dharma Eye, half a window of frosty moon shines on the misty vines. (Li'an Wen)

The comet is now facing the door, all kinds of monsters have turned into grace. Chew slowly on that piece of red-hot steel, turn it over and it becomes a bottomless broken sand bowl. (Nanyue Ji)

The entire thousandfold world is dark and vast, the Dharma Eye has not been good to look at in recent years. Take out the broken bowl, it cannot be broken by knocking, let people of ancient and modern times compete to drill into it. (Muyun Men)

Mi'an asked a monk: 'What is the Eye of the True Dharma?' The Master replied: 'Straw sandals have no 𦄍 (shoe eye).' The monk said: 'Since you, Master, say a broken sand bowl, what is the matter?' The Master said: 'This old monk has never moved his tongue.'

。曰此語已遍天下。師曰杓卜聽虛聲。

南嶽際云。一轉語安邦定國。一轉語失業亡家。若人檢點得出。山僧許伊穩坐家堂。

密庵示眾。一年三百六十日。今宵正是結交頭。移身換步無多子。六合清風來未休。

祖燈紹云。虎丘忝為腳下兒孫聊亦效顰。百年三萬六千朝。逆順數來無尾頭。聚首今宵明歲近。一聲爆竹幾知休。還有與祖師把臂者么。若有。一隻孤鶩撲地高飛。若無。一對鴛鴦池中獨立。

常州華藏伊庵有權禪師(無庵全嗣)

嘗夜坐達旦。行粥者至。忘展缽。鄰僧以手觸之。師感悟。為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣船。

云深江絕引帆孤。可惜鄰僧拽轉渠。方信圓明彈指事。元來此語不傳虛。(圭堂居士)

杭州凈慈肯堂彥充禪師(萬庵顏嗣)

示眾。觀方知彼去。去者不至方。草鞋跟忽斷。全身在帝鄉。

孰謂觀方不在方。才開臭口便乖張。行人要覓長安路。不覺全身在帝鄉。(掩室開)

大鑒下十九世

夔州臥龍祖先禪師(天童杰嗣)

分座靈隱。有道者請益曰。猢猻子捉不住。愿垂開示。師曰。用捉作么。如風吹水。自然成紋。

覺王立云。破庵答話不費些力。道

【現代漢語翻譯】 現代漢語譯本： 有人說：『這句話已經傳遍天下了。』禪師說：『就像用勺子占卜一樣，聽到的都是虛假的聲音。』 南嶽際云禪師說：『一句話說對了可以安邦定國，一句話說錯了可以導致失業亡家。如果有人能夠辨別清楚，我就允許他安穩地坐在家裡。』 密庵禪師開示大眾：『一年三百六十天，今晚正是開始結交新朋友的時候。稍微移動一下腳步，就會發現無限的可能，四面八方的清風吹拂不停。』 祖燈紹禪師說：『虎丘寺有幸成為我的後輩，我也稍微模仿一下。一百年有三萬六千個早晨，順著數或者逆著數都沒有盡頭。大家今晚聚在一起，明年很快又會到來，一聲爆竹響過，有幾個人知道何時才能停止呢？』還有與祖師並肩而行的人嗎？如果有，就像一隻孤獨的野鴨拍打著翅膀高高飛起；如果沒有，就像一對鴛鴦在池塘中獨自站立。 常州華藏伊庵有權禪師（無庵全的嗣法弟子） 曾經夜晚坐禪直到天亮，送粥的人來了，他忘記了打開缽。鄰居僧人就用手碰了他一下，禪師因此感悟，作偈說：『黑色的崑崙山神拿著釣竿，高高掛起古老的帆，在湍急的水流中航行。在蘆葦花的影子中玩弄明月，引得瞎了眼的烏龜爬上釣船。』 雲霧深處，江水阻隔，獨自揚帆遠行。可惜被鄰居僧人拉了一下。這才相信圓滿光明就在彈指之間，原來這句話不是虛傳的。（圭堂居士） 杭州凈慈肯堂彥充禪師（萬庵顏的嗣法弟子） 開示大眾：『觀察方向就知道對方去了哪裡，去了的人不會停留在原地。草鞋的鞋帶突然斷了，整個身心都在帝鄉。』 誰說觀察方向不在方向之中？剛一張口就錯了。行人想要尋找長安的路，不知不覺中整個身心都在帝鄉。（掩室開） 大鑒慧能禪師下十九世 夔州臥龍祖先禪師（天童正覺的嗣法弟子） 在靈隱寺開講。有求道者請教說：『像猢猻（húsūn，猴子）一樣的心抓不住，希望您能開示。』禪師說：『為什麼要抓住它呢？就像風吹過水麵，自然會形成波紋。』 覺王禪師說：『破庵（pò ān，指簡陋的庵堂）回答問題毫不費力，說道』

【English Translation】 English version: Someone said, 'This saying has already spread throughout the world.' The Master said, 'It's like divination with a spoon, all you hear are empty sounds.' Nanyue Jiyun said, 'One right word can secure the country and stabilize the nation; one wrong word can lead to unemployment and the downfall of a family. If someone can discern this clearly, I will allow him to sit securely at home.' Mian'an instructed the assembly: 'Three hundred and sixty days a year, tonight is the time to make new friends. Move your body and change your steps, and you'll find endless possibilities; the clear breeze from all directions blows without ceasing.' Zudeng Shao said, 'Tiger Hill Temple is fortunate to be my descendant, and I will imitate it slightly. One hundred years have thirty-six thousand mornings; counting forward or backward, there is no end. Everyone gathers tonight, and next year will come quickly again; after a firecracker explodes, how many people know when it will stop?' Are there any who walk shoulder to shoulder with the Patriarch? If there are, it's like a solitary wild duck flapping its wings and flying high; if not, it's like a pair of mandarin ducks standing alone in the pond. Chan Master Yiquan Youquan of Huazang Temple in Changzhou (a Dharma heir of Wu'an Quan) Once, he sat in meditation until dawn. When the monk bringing the porridge arrived, he forgot to open his bowl. A neighboring monk touched him with his hand, and the Master was enlightened, composing a verse: 'A black Kunlun deity holds a fishing rod, an ancient sail is hoisted high, sailing through the rushing rapids. Playing with the bright moon in the shadows of the reeds, attracting a blind turtle to climb onto the fishing boat.' Deep clouds, the river is cut off, sailing alone. It's a pity the neighboring monk pulled him back. Only then did he believe that perfect enlightenment is in the snap of a finger; originally, this saying is not false. (Layman Guitang) Chan Master Yanchong Kentang of Jingci Temple in Hangzhou (a Dharma heir of Wan'an Yan) Instructed the assembly: 'Observe the direction to know where he went; the one who left does not stay in place. The strap of the straw sandal suddenly breaks, the whole body is in the imperial land.' Who says observing the direction is not in the direction? As soon as you open your stinking mouth, you are wrong. The traveler wants to find the road to Chang'an, unknowingly the whole body is in the imperial land. (Yanshi Kai) Nineteenth Generation after Dajian Huineng Chan Master Zuxian Wolong of Kuizhou (a Dharma heir of Tiantong Zhengjue) Giving a lecture at Lingyin Temple. A seeker of the Way asked for instruction, saying, 'The mind, like a monkey (húsūn, monkey), cannot be grasped; I hope you can enlighten me.' The Master said, 'Why grasp it? Like the wind blowing across the water, it naturally forms ripples.' Chan Master Juewang said, 'Po'an (pò ān, refers to a simple hermitage) answers questions effortlessly, saying'

者請益自納敗闕。且問諸人。即今猢猻子在甚處。　江天海云。且道風未起時紋在甚麼處。咄。洎合停囚長智。

至仁天子調玉燭。宇宙風清八百州。寸刃不施王化遍。一人端拱坐龍樓。(平陽忞)

人居大國方知貴。水到瀟湘一㨾清。驀地江湖風浩蕩。一時吹徹渙春冰。(理安問)

把住咽喉據要津。奔流度刃在當人。道來祇是平常語。伎倆渾消父子親。(牧雲門)

劍樹刀山羅剎域。鑊湯爐炭鬼門關。閻王終不受斯考。識破其中總是閑。(資福觀)

臥龍上堂。不是心不是佛不是物。忍俊不禁為諸人作個撇脫。拈拄杖卓一下曰。流水暗消溪畔石。勸人除卻是非難。

雲漢滿云。忍俊不禁。逐塊韓獹。作個撇脫。霜上加雪。且道不是心不是佛不是物畢竟是個什麼。卓拄杖云。莫把是非來辨我。浮生穿鑿不相干。

杭州靈隱松源崇岳禪師(密庵杰嗣)

垂語曰。大力量人因甚抬腳不起。

抬腳蹋翻香水海。低頭俯視四禪天。一個渾身無處著。(請續一句　無門開)

力難抬起為君宣。神駿何勞更著鞭。一躍洞天三十六。到時凡骨便成仙。(虛堂愚)

松源示眾。古人道拈起也天回地轉。放下也草偃風行。冶父則不然。拈起也乾坤黯黑。放下也瓦

【現代漢語翻譯】 現代漢語譯本： 這個人請求指教，卻反而暴露了自己的不足。現在我問各位，現在這隻猢猻（指心猿）在哪裡？ 它就在江河、天空和雲海之間。那麼，請問風還沒有吹起的時候，水面的波紋又在哪裡呢？咄！真是應該把犯人關起來，讓他增長智慧。

至仁的天子用玉燭調和陰陽，宇宙清明，八百州都太平。不用一寸兵刃，王道教化普及天下，君王安穩地坐在龍樓之上。（平陽忞）

人居住在大國，才知道尊貴；水流到瀟湘，一樣清澈。忽然間江湖上風起雲涌，一下子吹散了融化的春冰。（理安問）

把住咽喉要道，佔據重要的關口，奔流的刀刃就在當下的這個人。說來說去，都只是平常的話語，但其中的技巧卻能完全消除父子間的親情。（牧雲門）

劍樹刀山是羅剎的領域，鑊湯爐炭是鬼門關。閻王最終也不會接受這種考驗，識破其中的道理，一切都是虛幻的。（資福觀）

臥龍上堂說法：不是心，不是佛，也不是物。忍不住要為各位做一個徹底的解脫。拿起拄杖敲了一下說：流水暗暗地消磨著溪邊的石頭，勸人除去是非之難。

雲漢滿云：忍不住。逐塊韓獹（比喻追逐名利）。作個撇脫（徹底的解脫）。霜上加雪（比喻更加嚴重）。那麼，請問不是心，不是佛，也不是物，到底是什麼？敲拄杖說：不要把是非來辨別我，人生的穿鑿附會與我無關。

杭州靈隱松源崇岳禪師（密庵杰嗣的弟子）

垂語說：大力量的人為什麼抬不起腳？

抬腳就能踏翻香水海（極樂世界），低頭就能俯視四禪天（色界天）。一個渾身沒有著落之處。（請續一句，無門開）

難以抬起的腳，現在為你宣說。神駿的馬，何必再用鞭子抽打。一躍就能到達洞天三十六，到那時凡人的骨頭也能變成神仙。（虛堂愚）

松源禪師向大眾開示：古人說，拈起也天回地轉，放下也草偃風行。冶父（指自己）則不然，拈起也乾坤黯黑，放下也瓦解冰消。

【English Translation】 English version: This person sought advice but instead revealed his own shortcomings. Now I ask you all, where is this monkey mind right now? It is between the rivers, the sky, and the sea of clouds. Then, tell me, when the wind has not yet risen, where are the ripples on the water's surface? Bah! He should be imprisoned to increase his wisdom.

The most benevolent emperor harmonizes yin and yang with the jade scepter, the universe is clear, and the eight hundred states are peaceful. Without using an inch of weaponry, the kingly way of teaching pervades the world, and the monarch sits securely on the dragon throne. (Pingyang Min)

Living in a great country, one knows what is precious; water flowing to the Xiang River, is equally clear. Suddenly, the wind and waves rise in the rivers and lakes, instantly blowing away the melting spring ice. (Li'an asked)

Grasp the throat, occupy the vital pass, the rushing blade is in the hands of the present person. Speaking of it, it's just ordinary words, but the skill within can completely eliminate the affection between father and son. (Muyun Men)

The sword tree and knife mountain are the realm of the Rakshasas, the cauldron of boiling water and charcoal furnace are the gates of hell. Yama (the King of Hell) will ultimately not accept this kind of test, recognizing the truth within, everything is illusory. (Zifu Guan)

Wolong ascends the hall to preach: It is not mind, not Buddha, and not object. I can't help but give everyone a thorough liberation. He picked up his staff and struck it once, saying: The flowing water silently erodes the stones by the stream, advising people to remove the difficulty of right and wrong.

Yunhan Manyun: Can't help it. Chasing after Han Lou (a metaphor for chasing fame and fortune). Make a thorough liberation. Adding snow on top of frost (a metaphor for making things worse). Then, tell me, if it is not mind, not Buddha, and not object, what exactly is it? Strike the staff and say: Do not use right and wrong to distinguish me, the artificial interpretations of life have nothing to do with me.

Chan Master Songyuan Chongyue of Lingyin Temple in Hangzhou (a disciple of Mianjie)

Dropping a word, he said: Why can't a person of great strength lift his foot?

Lifting a foot can overturn the Fragrant Water Sea (Sukhavati, the Pure Land of Amitabha), lowering the head can overlook the Four Dhyana Heavens (the heavens of the Form Realm). A whole body with nowhere to settle. (Please add a sentence, No Gate Opens)

The foot that is difficult to lift, I now proclaim for you. Why bother whipping a divine steed? One leap can reach the thirty-six cave heavens, and then the bones of a mortal can become an immortal. (Xutang Yu)

Songyuan Chan Master addressed the assembly: The ancients said, 'Picking it up, the heavens and earth revolve; putting it down, the grass bends and the wind blows.' Yefu (referring to himself) is not like that. 'Picking it up, the universe is dark; putting it down, the tiles shatter and the ice melts.'

礫生光。忽有一個半個驀然[翟*支]瞎頂門眼。達磨一宗未致寂寥在。

了庵欲云。者老漢祇見錐頭利不見鑿頭方。壽山即不然。拈起也南山起云。放下也北山下雨。不拈不放時如何。三汲浪高魚化龍。癡人猶戽夜塘水。

松源垂語曰。開口不在舌頭。

開口不在舌頭上。咬斷牙關供死狀。莫教吞了大還丹。命根難斷空惆悵。(樸翁铦)

含糊一世無分曉。開口何嘗在舌頭。萬古業風吹不盡。又隨月色過羅浮。(虛堂愚)

松源垂語。明眼衲僧因甚腳下紅絲線不斷。

腳跟不斷紅絲線。掉臂乾坤自在行。塞壑填溝無處著。歸來依舊兩眉橫。(虛堂愚)

松源示眾。明眼衲僧因甚打失鼻孔有賊無贓⊙。

殺人一萬損三千。獨弄單提機不全。萬頃滄波明月夜。一聲短笛釣魚船。(諾庵肇)

松源臨終示眾。久在正路行者有。祇不能用黑豆法。難以荷負正宗。臨濟佛法到此平沉。痛哉痛哉。

云居莊云。松源老祖壓良為賤。若是黑豆法用得有甚奇特。直須將斷貫索穿過從上佛祖鼻孔方有自由分。時有僧問。斷貫索莫在和尚手中么。居云者瞎漢。拈拄杖便打。

杭州靈隱徑山如玨禪師(焦山體下天童穎嗣)

因癡鈍問如何是佛。師曰爛冬瓜。仍

【現代漢語翻譯】 現代漢語譯本： 礫生光。忽然有一個半個驀然[翟*支]瞎頂門眼。達磨（Bodhidharma）一宗未致寂寥在。

了庵欲云：『這個老漢只看見錐子的尖利，沒看見鑿子的方正。』壽山卻不這樣說。拈起也南山起云，放下也北山下雨。不拈不放時如何？三汲浪高魚化龍。癡人猶戽夜塘水。

松源垂語說：『開口不在舌頭。』

開口不在舌頭上，咬斷牙關供死狀。莫教吞了大還丹，命根難斷空惆悵。（樸翁铦）

含糊一世無分曉，開口何嘗在舌頭。萬古業風吹不盡，又隨月色過羅浮。（虛堂愚）

松源垂語：明眼的衲僧（指僧人）因甚腳下紅絲線不斷？

腳跟不斷紅絲線，掉臂乾坤自在行。塞壑填溝無處著，歸來依舊兩眉橫。（虛堂愚）

松源示眾：明眼的衲僧因甚打失鼻孔有賊無贓？

殺人一萬損三千，獨弄單提機不全。萬頃滄波明月夜，一聲短笛釣魚船。（諾庵肇）

松源臨終示眾：久在正路行者有，只不能用黑豆法，難以荷負正宗。臨濟（Linji）佛法到此平沉。痛哉痛哉。

云居莊云：松源老祖壓良為賤。若是黑豆法用得，有甚奇特？直須將斷貫索穿過從上佛祖鼻孔，方有自由分。時有僧問：斷貫索莫在和尚手中么？居云：者瞎漢。拈拄杖便打。

杭州靈隱徑山如玨禪師（焦山體下天童穎嗣）

因癡鈍問如何是佛？師曰：爛冬瓜。仍

【English Translation】 English version: Gravel produces light. Suddenly, there's one and a half [翟*支] blind at the crown of their head. The lineage of Bodhidharma has not yet become desolate.

Liao'an wanted to say: 'This old man only sees the sharpness of the awl point, but doesn't see the squareness of the chisel head.' Shoushan is not like that. Picking it up, the Southern Mountain raises clouds; putting it down, the Northern Mountain rains. What about when it's neither picked up nor put down? The waves rise high three times, and the fish transforms into a dragon. A foolish man still bails water from the night pond.

Songyuan said in a lecture: 'Opening the mouth is not on the tongue.'

Opening the mouth is not on the tongue, biting off the teeth to offer a dead appearance. Don't let them swallow the Great Reviving Pill; the root of life is hard to cut off, empty sorrow and regret. (Pu Weng Xian)

Confused for a lifetime without understanding, when has opening the mouth ever been on the tongue? The wind of karma for ten thousand ages cannot be blown away, and it follows the moonlight over Luofu again. (Xutang Yu)

Songyuan's lecture: Why is it that the red thread under the feet of a clear-eyed monk (referring to a Buddhist monk) is not broken?

The red thread under the heels is not broken, swinging the arms, the universe is freely traveled. Blocking ravines and filling ditches, there's nowhere to place it; returning, the eyebrows are still horizontal. (Xutang Yu)

Songyuan addressed the assembly: Why is it that a clear-eyed monk loses his nostrils, having a thief but no stolen goods?

Killing ten thousand, losing three thousand; playing alone, the machine is not complete. On the vast blue waves, a bright moon night, the sound of a short flute from a fishing boat. (Nuo'an Zhao)

Songyuan, addressing the assembly at his death: Those who have long walked on the right path exist, but they cannot use the black bean method, making it difficult to bear the orthodox lineage. The Linji (Rinzai) Dharma has sunk here. Alas, alas!

Yunju Zhuang said: Old Ancestor Songyuan oppresses the good to make them base. If the black bean method could be used, what would be so special? One must pass the severed rope through the nostrils of all the Buddhas from above to have freedom. At that time, a monk asked: Isn't the severed rope in the hands of the abbot? Ju said: You blind man! He picked up his staff and hit him.

Chan Master Rujue of Lingyin and Jingshan in Hangzhou (a successor of Tiantong Ying under Jiao Shan Ti)

Because of foolishness and dullness, he asked, 'What is Buddha?' The master said, 'A rotten winter melon.' Still

頌。如何是佛爛冬瓜。咬著冰霜透齒牙。根蒂雖然無窌子。一年一度一開花。

如何是佛爛冬瓜。鐵額銅頭沒奈何。萬里鴻溝歸漢后。八千人恨一聲歌。(獨木林)

大鑒下二十世

杭州徑山無準師範禪師(臥龍先嗣)

初謁育王佛照。照問何處人。師曰劍州。曰□得劍來么。師隨聲便喝。照笑曰者烏頭子也亂作。后至靈隱。第一座同遊石筍庵。有道者請益猢猻子話。師于侍傍。忽然大悟。

覺王立云。桑樹上著箭。柳樹上出汁。幸而無準知恩有地。若撞著個無面目漢。唾罵未有了日在。因甚如此。一任疑著。

氣飲長虹已食牛。血漫漫地照人愁。因風吹火無多力。春滿皇都四百州。(理安問)

城門失火臭煙燻。殃及池魚尾盡焚。無處更求三尺水。直看振鬣上青雲。(古南門)

匕刃深藏氣自昂。逢人觸著露鋒铓。誤因吳起論戈甲。襲蘊從前一笑忘。(卓庵元)

密用臨機興喪至。禍胎從此出蕭墻。一聲腸斷風前笛。遍地干戈孰抵當。(默庵慧)

慶元府天童天目文禮禪師(松源岳嗣)

因智虎維那參。師問汝名什麼。曰智虎。師退身作怕勢。智擬議。師便歸方丈。

白浪堆中下一鉤。錦鱗紅尾尚悠悠。漁翁不計竿頭事。笑入蘆花萬頃

【現代漢語翻譯】 現代漢語譯本： 偈頌。什麼是佛爛冬瓜？咬著冰霜，寒意直透牙齒。雖然根蒂沒有窟窿，卻還是一年一度地開花。

什麼是佛爛冬瓜？鐵頭銅額，讓人無可奈何。萬里鴻溝歸於漢朝之後，八千人徒留一聲悲歌。（獨木林）

大鑒下二十世

杭州徑山無準師範禪師（臥龍先嗣）

最初拜見育王佛照禪師。佛照問：『你是哪裡人？』禪師回答：『劍州。』佛照說：『能把劍帶來嗎？』禪師隨即大喝一聲。佛照笑著說：『這個烏頭子（指莽撞的人）也在胡鬧。』後來到了靈隱寺，與第一座一同遊覽石筍庵。有道者請教猢猻子（指心意不定的人）的話頭。禪師在旁邊侍立，忽然大悟。

覺王說：『桑樹上射箭，柳樹上流汁。』幸好無準知道感恩的地方。如果碰上一個沒有面目的人，唾罵恐怕沒有停止的時候。因為什麼這樣說？任憑你們疑惑。

氣吞長虹，已經吃掉了牛。血漫大地，照得人心發愁。憑藉風力吹火，沒有多少力量，春天充滿皇都四百州。（理安問）

城門失火，臭煙燻天。殃及池魚，魚尾都被燒焚。無處再去尋求三尺水，直接看它抖擻精神，直上青雲。（古南門）

匕首深藏，氣概自然昂揚。逢人觸碰，便露出鋒利的刀刃。錯誤地因為吳起談論戈甲，而將從前的一笑忘卻。（卓庵元）

秘密地運用，臨機應變，興盛和衰敗隨之而來。禍患的根源從此出於蕭墻之內。一聲腸斷的風前笛，遍地干戈，誰能抵擋？（默庵慧）

慶元府天童天目文禮禪師（松源岳嗣）

因為智虎維那來參拜。禪師問：『你叫什麼名字？』回答說：『智虎。』禪師退後一步，作出害怕的樣子。智虎猶豫不決。禪師便回到方丈。

白浪堆中下一鉤，錦鱗紅尾的魚兒還在悠閒地遊動。漁翁不考慮魚竿上的事情，笑著進入蘆葦花叢的萬頃水面。

【English Translation】 English version: Verse. What is a rotten winter melon of Buddha? Biting into the ice and frost, the cold penetrates the teeth. Although the root has no holes, it still blooms once a year.

What is a rotten winter melon of Buddha? With an iron forehead and copper head, it is helpless. After the Wanli Honggou (Great Divide) returned to the Han Dynasty, eight thousand people were left with a sigh of sorrow. (Dumu Lin)

The twentieth generation after Dajian (Huineng, the Sixth Patriarch)

Chan Master Wuzhun Shifan of Jingshan, Hangzhou (Successor of Wolong)

Initially, he visited Yuwang Fozhao. Fozhao asked, 'Where are you from?' The master replied, 'Jianzhou.' Fozhao said, 'Can you bring the sword?' The master immediately shouted loudly. Fozhao laughed and said, 'This Aconitum (referring to a reckless person) is also making trouble.' Later, he went to Lingyin Temple and visited the Stone Bamboo Shoot Hermitage with the first seat. A Taoist asked for instruction on the topic of the 'monkey mind' (referring to a restless mind). The master was standing by, and suddenly had a great enlightenment.

Jue Wang (Awakened King) said, 'Shooting arrows on the mulberry tree, juice flowing from the willow tree.' Fortunately, Wuzhun knows where to be grateful. If he encounters a faceless person, the scolding may not stop. Why is this so? Let you doubt it.

Swallowing the rainbow, already eating the ox. Blood covers the earth, making people sad. Relying on the wind to blow the fire, there is not much strength, spring fills the imperial capital of four hundred states. (Li An asked)

The city gate is on fire, and the foul smoke fills the air. Calamity befalls the pond fish, and their tails are burned. There is nowhere else to seek three feet of water, directly watch it shake its mane and rise to the blue clouds. (Gu Nanmen)

The dagger is deeply hidden, and the spirit is naturally high. When people touch it, it reveals its sharp edge. Mistakenly because Wu Qi discussed spears and armor, the previous smile was forgotten. (Zhuo An Yuan)

Secretly using, responding to the occasion, prosperity and decline follow. The root of the disaster comes from within the Xiao wall (inner court). A heartbreaking flute before the wind, the land is full of weapons, who can resist? (Mo An Hui)

Chan Master Wenli of Tiantong Tianmu in Qingyuan Prefecture (Successor of Songyuan Yue)

Because the director Zhihu came to visit. The master asked, 'What is your name?' He replied, 'Zhihu.' The master stepped back and made a gesture of fear. Zhihu hesitated. The master then returned to his abbot's room.

Casting a hook in the pile of white waves, the carp with brocade scales and red tails are still swimming leisurely. The fisherman does not consider the matters on the fishing rod, and laughs as he enters the ten thousand acres of reeds.

秋。(石林鞏)

杭州徑山元叟行端禪師(育王光下三世藏叟珍嗣)

上堂。冬至月頭賣被買牛。冬至月尾賣牛買被。不覺日又夜。爭教人少年。

祖燈紹云。拆籬補壁則不無。端師可惜儉生。黃曇又不然。冬至月頭敲冰覓火。冬至月尾鐵樹攢花。正當月中時如何。疊足爐頭煨榾柮。從他霜上又加霜。

杭州中竺空巖有禪師(徑山玨嗣)

室中垂語曰。黃金鑄就鐵真人。

錦衣公子醉田家。熟睡柴床日未斜。熱渴呼漿無所得。便將玉帶換甌茶。(東海涌)

大鑒下二十一世

袁州仰山祖欽禪師(無準范嗣)

參天目禮。令看臨濟三頓痛棒話。一日上蒲團豁然如地陷相似。后在無準會下。每遇入室舉主人公便能𨁝跳。舉衲僧巴鼻佛祖爪牙更無下口處。經十年。後過天目。偶佛殿前行。抬眸見一株古柏觸著。向來所得境界和底一時飏下。方始見徑山老人立地處。

覺王立云。掀翻從前寶惜。徹見本地風光。閑茶飯吃了多少。始見徑山立地。可悲可笑。檢點得出。許你具透關眼。　雲漢滿云。豁然地陷。死水不藏龍。古柏觸翻。脫盡娘生褲。便見徑山立地處。更須三十烏藤。即今還有具如是作者么。良久云。蒼天蒼天。

大蟲無齒爪牙危。未透玄關祇

【現代漢語翻譯】 現代漢語譯本：

秋。(石林鞏)

杭州徑山元叟行端禪師(育王光下三世藏叟珍嗣)

上堂：冬至月初賣被買牛，冬至月末賣牛買被。不知不覺白天又黑夜，怎麼能讓人保持年輕呢？

祖燈紹云：拆籬笆補墻壁還是可以的，行端禪師可惜過於節儉。黃曇卻不這樣認為，冬至月初敲冰取火，冬至月末鐵樹開花。正在冬至月中時該如何呢？圍坐在爐子旁烤木柴，任憑霜上又加霜。

杭州中竺空巖有禪師(徑山玨嗣)

室內開示說：黃金鑄就的鐵真人。

身穿錦衣的公子醉倒在農家，在柴床上熟睡，太陽還未西斜。又熱又渴想喝水卻什麼也沒有，只好用玉帶換一碗茶。(東海涌)

大鑒下二十一世

袁州仰山祖欽禪師(無準范嗣)

參拜天目山時，讓看臨濟禪師三次痛打的話頭。一天在蒲團上打坐，忽然感覺像地陷一樣。後來在無準禪師門下，每次入室，提起主人公就能跳起來。提起衲僧的要領、佛祖的爪牙，就無從下手。經過十年，後來經過天目山，偶然在佛殿前行走，抬頭看見一株古老的柏樹，觸動了他，以前所得的境界和理解一時都放下了。這才見到徑山老人所處的境界。

覺王立說：推翻以前珍視的東西，徹底見到本地風光。白白吃了多少茶飯，才見到徑山老人所處的境界。可悲可笑。如果能檢查出來，就允許你具有透徹的眼光。雲漢滿云說：豁然地陷，死水不藏龍。古柏觸翻，脫盡娘生褲。便見徑山立地處。更須三十烏藤。即今還有具如是作者么。良久云。蒼天蒼天。

老虎沒有牙齒和爪子，處境危險，沒有透徹玄關，只是

【English Translation】 English version:

Autumn. (Shi Lin Gong)

Hangzhou Jingshan Yuansou Xingduan Zen Master (a successor of Zangsou Zhen, the third generation under Yuwang Guang)

Giving a lecture: At the beginning of the Winter Solstice month, sell blankets to buy oxen; at the end of the Winter Solstice month, sell oxen to buy blankets. Before you know it, day turns into night. How can one remain young?

Zudeng Shao said: Mending fences and patching walls is still possible, but Master Duan is regrettably too frugal. Huang Tan doesn't think so. At the beginning of the Winter Solstice month, knock on ice to find fire; at the end of the Winter Solstice month, iron trees sprout flowers. What to do in the middle of the Winter Solstice month? Huddle around the stove to warm firewood, letting frost pile upon frost.

Hangzhou Zhongzhu Kongyan You Zen Master (a successor of Jingshan Jue)

Speaking in his room: A golden-cast iron man.

A brocade-clad young master gets drunk in a farmer's house, sleeping soundly on a straw bed while the sun is not yet setting. Hot and thirsty, he asks for a drink but finds nothing, so he exchanges his jade belt for a bowl of tea. (Donghai Yong)

The twenty-first generation under Dajian

Yuanzhou Yangshan Zuqin Zen Master (a successor of Wuzhun Fan)

When visiting Tianmu Mountain, he was instructed to contemplate Linji's (Linji Yixuan) three painful blows. One day, while sitting on a futon, he suddenly felt as if the ground had caved in. Later, under Wuzhun's (Wuzhun Shifan) guidance, every time he entered the room and the main topic was raised, he could jump up. But when the essentials of a monk, the claws and teeth of the Buddha, were mentioned, he had no way to start. After ten years, he passed by Tianmu Mountain and happened to walk in front of the Buddha Hall. He looked up and saw an ancient cypress tree, which touched him. All the realms and understandings he had gained before were cast aside at once. Only then did he see the state where the old man of Jingshan (Jingshan Temple) stood.

Jue Wangli said: Overturn the treasures you cherished before, and thoroughly see the scenery of your original home. How much tea and rice have you eaten for nothing, only to see the state where the old man of Jingshan stands. It's both sad and laughable. If you can examine it, I will allow you to have penetrating eyes. Yunhan Manyun said: Suddenly the ground caves in, stagnant water does not hide dragons. The ancient cypress is touched, stripping off the pants you were born with. Then you see the place where Jingshan stands. You still need thirty rattan sticks. Are there any who can do this now? After a long silence, he said, 'Heaven, heaven.'

A tiger without teeth and claws is in danger. Without penetrating the mysterious gate, it is only

暗疑。不是腳跟親點地。此心能有幾人知。(理安問)

徑山牙爪苦難捫。古柏相逢斷命根。立地與他三十棒。山青水綠別乾坤。(牧雲門)

腳下蹤由路可行。目前未透總非真。豁然觸發渾無礙。任運騰騰廓古今。(資福觀)

仰山示眾。心是根。法是塵。兩種猶如鏡上痕。鏡已破。法不存。疏影橫斜水清淺。暗香浮動月黃昏。

南嶽際云。雪巖好與三十棒。何故。不合竊常住物入方丈用。

仰山上堂。道在日用。日用不知。饑祇吃飯。寒祇添衣。晴天愛日拄枯藜。檢點溪頭梅樹。向陽偷放南枝。

磬山修云。還灼然會得么。若會。許你識得臨濟大師人境俱不奪之句。雖然。直須親到。若不親到。也是釘樁搖櫓。有甚麼用處。

仰山上堂。解語非干舌。能言不是聲。畢般班碧剝。當滴帝都丁。訛聞誤聽認烏作焉則且置。一真未具已前。如何辨明鼠咬鐵釘。

慈舟念云。解語全憑舌。能言即是聲。二三元四五。一〡像枚丁。隨聞即見。合水和泥則且置。一真已具之後。如何辨明伐木丁丁。鳥鳴嚶嚶。　語浪谞云。提持衲僧巴鼻。發明向上宗猷。錦心繡口無出其右。檢點將來。未免徐六之見。谞上座今日出一隻手推倒擔板。不惟使二大老眉毛撕結鼻孔相拄。須要現前

【現代漢語翻譯】 現代漢語譯本：

'暗自疑惑。不是腳跟親身點地實證。這種心境能有幾人知曉？'（理安問道） '徑山的手段難以捉摸。如同古柏相逢，斷絕了生機。當場就給他三十棒，讓他明白山青水綠，乾坤另有洞天。'（牧雲門） '腳下的軌跡是由路可行走而來，如果目前還沒有徹底領悟，那麼一切都不是真實的。一旦豁然開悟，就會感到完全沒有阻礙，任其自然發展，超越古今。'（資福觀） '仰山禪師開示大眾：心是根本，法是外塵。這兩種關係就像鏡子上的痕跡。如果鏡子已經破碎，法也就不存在了。就像疏朗的樹影橫斜，倒映在清淺的水中，淡淡的香氣浮動，籠罩在月色黃昏之中。' '南嶽際云禪師說：雪巖禪師應該給他三十棒。為什麼呢？因為他不應該偷竊常住的物品，拿來在自己的方丈室裡使用。' '仰山禪師上堂說法：道就在日常應用之中。如果日常應用中不明白，飢餓了就只知道吃飯，寒冷了就只知道新增衣物。晴朗的天氣里，拄著枯老的藜杖欣賞陽光。仔細看看溪邊的梅樹，向陽的枝條偷偷地綻放。' '磬山修云禪師說：你真的確切地領會了嗎？如果領會了，就允許你認識臨濟大師『人境俱不奪』這句話的真意。雖然如此，還是必須親自證到。如果不親自證到，就像釘樁搖櫓一樣，有什麼用處呢？' '仰山禪師上堂說法：能夠解釋語言的，不是依靠舌頭；能夠說話的，不是依靠聲音。各種聲音錯雜紛亂，就像當滴帝都丁。把訛傳誤聽，認烏作焉則的事情暫且放下。在一真還沒有具備之前，如何辨明老鼠咬鐵釘的聲音？' '慈舟念禪師說：解釋語言完全依靠舌頭，能夠說話就是依靠聲音。二三元四五，一〡像枚丁。隨著聽聞就能見到真理，把合水和泥的事情暫且放下。在一真已經具備之後，如何辨明伐木丁丁的聲音和鳥鳴嚶嚶的聲音？' '語浪谞禪師說：提持僧人的關鍵，闡明向上超越的宗旨，文采華麗，無出其右。但仔細檢查起來，還是免不了徐六的見解。谞上座今天伸出一隻手推倒擔板，不僅要使二位大老的眉毛糾結，鼻孔相抵，還要在現前...'

【English Translation】 English version:

'Secretly doubting. Not with the heels firmly touching the ground in personal verification. How many people can understand this state of mind?' (Li'an asked) 'The methods of Jingshan are difficult to grasp. Like ancient cypress trees meeting, severing the roots of life. Give him thirty blows on the spot, so he understands that the mountains are green, the water is clear, and there is another realm in the universe.' (Muyunmen) 'The traces under the feet come from the path that can be walked. If you haven't thoroughly understood it yet, then everything is not real. Once you suddenly awaken, you will feel completely unhindered, letting it develop naturally, transcending ancient and modern times.' (Zifu Guan) 'Yangshan addressed the assembly: The mind is the root, and the Dharma is the external dust. These two are like marks on a mirror. If the mirror is broken, the Dharma will no longer exist. Like sparse shadows slanting across, reflected in the clear shallow water, a faint fragrance floats, enveloping the moonlit dusk.' 'Nanyue Jiyun said: Xueyan should be given thirty blows. Why? Because he should not steal the monastery's property and use it in his own abbot's room.' 'Yangshan ascended the hall and said: The Dao is in daily use. If you don't understand it in daily use, you only know to eat when you are hungry and add clothes when you are cold. On a sunny day, lean on a withered staff to enjoy the sunlight. Take a closer look at the plum trees by the stream, the south-facing branches are secretly blooming.' 'Qingshan Xiuyun said: Have you really understood it clearly? If you have understood it, then you are allowed to recognize the true meaning of Linji's phrase 'neither the person nor the environment can be taken away'. Even so, you must still personally attain it. If you don't personally attain it, it's like nailing a stake and rocking an oar, what's the use?' 'Yangshan ascended the hall and said: Being able to explain language does not rely on the tongue; being able to speak does not rely on sound. Various sounds are mixed and chaotic, like 'dang di di du ding'. Put aside the matters of mishearing and mistaking, recognizing 'wu' as 'yan ze'. Before the One Truth is fully possessed, how can one distinguish the sound of a rat biting an iron nail?' 'Cizhou Nian said: Explaining language relies entirely on the tongue, being able to speak relies on sound. Two three yuan four five, one 丨 like a mei ding. Following hearing, one can see the truth, put aside the matters of mixing water and mud. After the One Truth is fully possessed, how can one distinguish the sound of chopping wood 'ding ding' and the sound of birds chirping 'ying ying'?' 'Yulang Xu said: Upholding the key to monks, elucidating the transcendent purpose, the literary talent is magnificent, unsurpassed. But upon closer inspection, it is still unavoidable to have Xu Liu's view. Today, Abbot Xu extends a hand to push down the carrying pole, not only causing the eyebrows of the two elders to be tangled and their nostrils to be touching, but also in the present...'

一眾人人知有。驀豎拂子云。見么。擊拂子云。聞么。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。復擊拂子。

杭州凈慈斷橋妙倫禪師(徑山范嗣)

參無準。準以狗子因何有業識令下語。凡三十轉皆不契。師曰可無方便乎。準乃舉真凈頌曰。言有業識在。誰云意不深。海枯終見底。人死不知心。示之。師悚然良久。忽聞版聲大悟。

金明進云。徑山養子之緣。不顧腳跟泥水。倫祖白汗通身。要難恩酬罔極。有問金明狗子因何有業識。向道伏惟和尚珍重萬福。如更眼目定動。便與掀倒禪床。　龍淵法雲。無準老漢慣將死語開人活眼。可謂婆心太切。倫祖雖然瞥地收回劫外風光。要且尤欠一籌。

漏屋恰逢連夜雨。更多愁霧鎖柴門。忽然云靜紅輪擁。疊疊青山插遠村。(介庵進)

頂門一擊汗如油。捉敗當年老趙州。自是黃河連底濁。一番驟雨一番愁。(一初元)

斷橋上堂。德山低頭。夾山點頭。俱胝豎起一指頭。玄沙筑破腳指頭。拈拄杖曰。都來不出山僧拄杖頭。何以見得。卓一下曰。一葉落。天下秋。

瓶山謙云。開疆闢土。革故鼎新。固是凈慈老漢為人底赤心片片。瓶山今日也要平分風月。拈如意云。德山玄沙夾山俱胝總在瓶山如意頭

【現代漢語翻譯】 現代漢語譯本： 大家都知道有這麼個東西。驀然豎起拂塵說：『看見了嗎？』敲擊拂塵說：『聽見了嗎？』當下這見聞就不是通常的見聞，沒有多餘的聲色可以呈現給你們。如果其中明白了就完全沒事，本體和作用不妨分開或不分開。』又敲擊拂塵。

杭州凈慈斷橋妙倫禪師（徑山范的後代）

參拜無準禪師。無準禪師用『狗子因何有業識』來讓他回答。他回答了三十多次都不契合。妙倫禪師說：『難道沒有方便之法嗎？』無準禪師於是舉出真凈禪師的頌語說：『言語中有業識存在，誰說用意不深刻？海枯終究能見到海底，人死了卻不知道自己的心。』來開示他。妙倫禪師悚然良久，忽然聽到打板的聲音，大徹大悟。

金明進禪師說：『徑山禪師教導弟子的因緣，不顧及腳跟的泥水。妙倫禪師全身冒冷汗，想要報答恩情卻感到無邊無際。』有人問金明禪師：『狗子因何有業識？』金明禪師回答說：『我只能說，和尚您要珍重，萬福。如果再要追問，我便要掀翻你的禪床。』龍淵法雲禪師說：『無準老漢慣於用死板的話語來開啟人的活眼，可謂用心良苦。妙倫禪師雖然一下子收回了劫外的風光，但仍然欠缺一籌。』

漏雨的屋子恰好遇到連夜雨，更多的是愁霧籠罩著柴門。忽然雲彩散開，紅日擁現，重重疊疊的青山插入遠處的村莊。（介庵進禪師）

頂門一擊，冷汗如油。捉住了當年老趙州的把柄。自是黃河連底都渾濁，一番急雨帶來一番愁。（一初元禪師）

斷橋禪師上堂說法。德山禪師低頭，夾山禪師點頭，俱胝禪師豎起一指頭，玄沙禪師筑破腳指頭。斷橋禪師拈起拄杖說：『都離不開山僧的拄杖頭。』要怎麼才能明白呢？』卓地一下說：『一葉落下，天下皆知秋。』

瓶山謙禪師說：『開疆拓土，革故鼎新，這固然是凈慈老漢為人處世的赤誠之心。瓶山我今天也要平分這風月。』拈起如意說：『德山禪師、玄沙禪師、夾山禪師、俱胝禪師，都在我瓶山的如意頭上。』

【English Translation】 English version: Everyone knows there is such a thing. Suddenly raising the whisk and saying, 'Do you see it?' Striking the whisk and saying, 'Do you hear it?' This very seeing and hearing is not ordinary seeing and hearing; there are no superfluous sounds or sights to present to you. If you understand this completely, then there is nothing at all; the substance and function may as well be separated or not separated.' Again, he struck the whisk.

Zen Master Miaolun of Duanqiao (Broken Bridge) at Jingci Monastery in Hangzhou (descendant of Fan of Jingshan)

He visited Zen Master Wuzhun. Wuzhun used 'Why does a dog have karmic consciousness?' to make him answer. He answered more than thirty times, but none were satisfactory. Zen Master Miaolun said, 'Is there no expedient means?' Wuzhun then cited Zen Master Zhenjing's verse, saying, 'In the words there is karmic consciousness; who says the intention is not profound? The sea may eventually be seen to its bottom, but people die without knowing their own minds,' to enlighten him. Zen Master Miaolun was startled for a long time, and suddenly, upon hearing the sound of the clapper, he had a great enlightenment.

Zen Master Jinming Jin said, 'The circumstances of Zen Master Jingshan's teaching of disciples did not consider the mud and water on their feet. Zen Master Miaolun was sweating all over, wanting to repay the boundless kindness.' Someone asked Zen Master Jinming, 'Why does a dog have karmic consciousness?' Zen Master Jinming replied, 'I can only say, may the abbot take care and receive ten thousand blessings. If you continue to press me, I will overturn your Zen bed.' Zen Master Longyuan Fayun said, 'Old Man Wuzhun is accustomed to using dead words to open people's living eyes; it can be said that his intentions are very kind. Although Zen Master Miaolun suddenly recovered the scenery beyond the kalpa, he is still lacking by one step.'

A leaking house happens to encounter continuous rain, and even more, sorrowful mist locks the brushwood gate. Suddenly the clouds clear and the red sun appears, and layers upon layers of green mountains insert into the distant villages. (Zen Master Jie'an Jin)

A strike on the crown of the head, sweat like oil. He captured the handle of old Zhaozhou of that year. Since then, the Yellow River is turbid to its bottom, and a sudden rain brings a sudden sorrow. (Zen Master Yichu Yuan)

Zen Master Duanqiao ascended the hall to preach. Zen Master Deshan lowered his head, Zen Master Jiashan nodded, Zen Master Jizhi raised one finger, and Zen Master Xuansha broke his toe. Zen Master Duanqiao picked up his staff and said, 'All of them do not go beyond the head of this mountain monk's staff.' How can you understand this?' He struck the ground once and said, 'One leaf falls, and the world knows it is autumn.'

Zen Master Pingshan Qian said, 'Opening up territory, reforming the old and establishing the new, this is indeed the sincere heart of the old man of Jingci in dealing with people. I, Pingshan, also want to share this scenery today.' He picked up the ruyi (scepter) and said, 'Zen Master Deshan, Zen Master Xuansha, Zen Master Jiashan, and Zen Master Jizhi are all on the head of my Pingshan's ruyi.'

上。各各顯揚無量妙義。還委悉么。不因夜來雁。怎見海門秋。

千奇與百怪。祇在一毫端。拈卻毫端看。霜花六月寒。(牧公謙)

幾座畫閣瓊樓。數條花街柳巷。從頭說與遊人。總在長安市上。(潛夫竣)

明州育王橫川如珙禪師(天目禮嗣)

晚參。少室無門戶。如何便得通。夜深寧耐立。聽我話西東。

保寧茂舉畢。召大眾云。也有權也有實也有照也有用。祇是不得恁么會。珍重。

橫川示眾。福源今日結制。不得不為諸人議定。第一。從朝至暮舉足下足不得蹋著常住地。若蹋著常住地定犯波羅夷罪。第二。十二時中不得向鼻孔里出氣。若向鼻孔里出氣定犯波羅夷罪。第三件事且莫說。留在七月十五日也未遲。甕里何曾走卻鱉。

南嶽際云。當時山僧若在。但出衆行兩步。打個噴嚏。且看福源怎生合煞。

臨安府徑山虛堂智愚禪師(靈隱岳下運庵巖嗣)

垂語曰。己眼未明底。因甚麼將虛空作布褲著。畫地為牢底。因甚透者個不過。入海算沙底。因甚向針鋒頭上翹足。

縫卻虛空算盡沙。針頭畫地是生涯。改頭換面無人見。幾度春風吹落花。(閑極云)

解把虛空作褲單。地牢畫出透還難。針鋒頭上翹雙足。猶對春風話歲寒。(葛廬覃

【現代漢語翻譯】 現代漢語譯本：

上。各自顯揚無量妙義。還明白了嗎？不是因為夜裡飛過的雁，怎麼能見到海邊的秋色呢？

千奇百怪，只在一毫之端。放下毫端看，六月里也寒冷如霜。

幾座華麗的樓閣，幾條繁華的街巷。從頭說給遊人聽，總是在長安城裡。

明州育王橫川如珙禪師（天目禮嗣）

晚參時說：少室山沒有門，如何才能通過？深夜裡耐心站立，聽我說說東西南北。

保寧茂舉完畢，召集大眾說：有權、有實、有照、有用。只是不能這樣理解。珍重。

橫川對大眾開示：福源寺今天開始結制，不得不為大家議定。第一，從早到晚，舉足下足都不能踩著常住地。如果踩著常住地，一定犯波羅夷罪（佛教重罪）。第二，十二時中不能從鼻孔里出氣。如果從鼻孔里出氣，一定犯波羅夷罪。第三件事且不說，留在七月十五日再說也不遲。甕里哪裡能跑掉鱉呢？

南嶽際云說：當時如果山僧我在，只要出衆走兩步，打個噴嚏，且看福源怎麼收場。

臨安府徑山虛堂智愚禪師（靈隱岳下運庵巖嗣）

開示說：自己眼未明的人，為什麼將虛空當作布褲穿？畫地為牢的人，為什麼連這個也透不過？入海算沙的人，為什麼要在針尖頭上翹腳？

縫合虛空，算盡海沙，針頭畫地，就是一生。改頭換面無人見，幾度春風吹落花。

能把虛空當作褲子，地牢畫出也難以逃脫。針尖頭上翹起雙腳，還在春風中談論年歲寒冷。 現代漢語譯本：

(牧公謙)

(潛夫竣)

(閑極云)

(葛廬覃)

【English Translation】 English version:

Above. Each manifests immeasurable wonderful meanings. Do you understand thoroughly? If not for the geese flying by at night, how could one see the autumn scenery by the sea?

A thousand wonders and a hundred oddities are all within a hair's breadth. Put down the hair's breadth and look, and the frost flowers are cold in the sixth month.

Several painted pavilions and jade towers, several flower-lined streets and willow lanes. Tell the travelers from beginning to end, it's all in the Chang'an (ancient capital of China) market.

Zen Master Ruchong Rugong of Yokokawa, Yūō Temple, Mingzhou (Successor of Tianmu Li)

At the evening meditation, he said: Shaoshi (Shaoshi Mountain, where the Shaolin Temple is located) has no gate, how can one pass through? Stand patiently in the deep night, and listen to me talk about east, west, south, and north.

After Baoning Mao finished, he summoned the assembly and said: There is expediency, there is reality, there is illumination, and there is function. It's just that you can't understand it like this. Treasure this.

Yokokawa instructed the assembly: Fuyuan Temple is beginning its retreat today, and I must discuss and decide for everyone. First, from morning to night, raising and lowering your feet, you must not step on the permanent property. If you step on the permanent property, you will definitely commit a Parajika (a major offense in Buddhism). Second, you must not exhale through your nostrils during the twelve periods of the day. If you exhale through your nostrils, you will definitely commit a Parajika. The third matter, let's not talk about it yet, it's not too late to leave it for the fifteenth day of the seventh month. How can a turtle run away from a jar?

Nanyue Jiyun said: If this mountain monk were there at that time, I would just step out of the crowd and take two steps, and sneeze. Let's see how Fuyuan would end it.

Zen Master Xutang Zhiyu of Jingshan Mountain, Lin'an Prefecture (Successor of Yun'an Yan of Yuexia, Lingyin Temple)

He said: Those whose own eyes are not clear, why do they wear emptiness as cloth pants? Those who draw the ground as a prison, why can't they penetrate this? Those who enter the sea to count sand, why do they raise their feet on the tip of a needle?

Sewing up emptiness and counting all the sand, drawing on the needle tip is a lifetime. Changing faces, no one sees, how many times the spring breeze blows falling flowers.

Able to use emptiness as pants, a prison drawn on the ground is difficult to escape. Raising both feet on the tip of a needle, still talking about the cold years in the spring breeze. English version:

(Mu Gongqian)

(Qianfu Jun)

(Xianji Yun)

(Ge Lu Tan)

)

臨安府徑山石溪心月佛海禪師(靈隱岳下掩室開嗣)

因僧問如何是佛。師曰矮子看戲。

巍巍丈六紫金容。百戲場中有變通。矮子看來眉卓豎。鐵錘無孔舞春風。(葛廬覃)

海鹽天寧寺楚石梵琦禪師(元叟端嗣)

因僧問如何是山裡禪。師曰猢猻上樹尾連顛。曰如何是城裡禪。師曰十字街頭一片磚。曰如何是村裡禪。師曰扶桑人種陜西田。曰謝師答話。師曰蒼天蒼天。

天目律云。大小楚石若不得后語。大似光影未忘。寶壽則不然。山裡禪。虛巖午夜鎖輕煙。城裡禪。肉案頭邊唱哩嗹。村裡禪。牯牛𨁝跳出豬圈。謝師答話。潑油救燃。祇者末後一句。一任天下衲子鉆研。　起綱宗云。隨機應變即不無。未免干嚗嚗多香火氣。今日忽有人問。如何是山裡禪。奇怪石頭形似虎。火燒松樹勢如龍。如何是城裡禪。四五百條花柳巷。二三千所管絃樓。如何是村裡禪。漠漠水田飛白鷺。陰陰夏木囀黃鸝。若云謝師答話。向道許你領會。用在驢年。

天寧一日索麵次。有僧來參。師引面示之。僧珍重便去。師召大德。僧應諾回首。師曰有口不得吃麵者多。

南嶽際云。盡道者僧祇合便去不合回首。回首處是天寧看破處。且喜沒交涉。殊不知他二人各有把斷之機。各有出

【現代漢語翻譯】 現代漢語譯本 臨安府徑山石溪心月佛海禪師（靈隱岳下掩室開嗣） 有僧人問：『如何是佛？』禪師說：『矮子看戲。』 『巍巍丈六紫金容，百戲場中有變通。矮子看來眉卓豎，鐵錘無孔舞春風。』（葛廬覃） 海鹽天寧寺楚石梵琦禪師（元叟端嗣） 有僧人問：『如何是山裡禪？』禪師說：『猢猻上樹尾連顛。』僧人問：『如何是城裡禪？』禪師說：『十字街頭一片磚。』僧人問：『如何是村裡禪？』禪師說：『扶桑人種陜西田。』僧人說：『謝師答話。』禪師說：『蒼天蒼天。』 天目律云：『大小楚石若不得后語，大似光影未忘。』寶壽則不然。山裡禪：虛巖午夜鎖輕煙。城裡禪：肉案頭邊唱哩嗹。村裡禪：牯牛𨁝跳出豬圈。謝師答話：潑油救燃。祇者末後一句，一任天下衲子鉆研。 起綱宗云：『隨機應變即不無，未免干嚗嚗多香火氣。』今日忽有人問：『如何是山裡禪？』奇怪石頭形似虎，火燒松樹勢如龍。『如何是城裡禪？』四五百條花柳巷，二三千所管絃樓。『如何是村裡禪？』漠漠水田飛白鷺，陰陰夏木囀黃鸝。若云謝師答話，向道許你領會，用在驢年。 天寧一日索麵次，有僧來參。禪師拿起麵條給他看，僧人珍重地收下就走了。禪師叫住他：『大德！』僧人應諾回頭。禪師說：『有口不得吃麵者多。』 南嶽際云：『盡道者僧祇合便去不合回首，回首處是天寧看破處。且喜沒交涉。』殊不知他二人各有把斷之機，各有出

【English Translation】 English version Lin'an Prefecture, Jingshan Shixi Xinyue Fohai Zen Master (Lingyin Yuexia Yanshi Kaisì) A monk asked: 'What is Buddha?' The Zen master said: 'A dwarf watching a play.' 'The majestic sixteen-foot golden form, with transformations in the hundred-play arena. The dwarf watches with eyebrows raised, the iron hammer dances in the spring breeze without a hole.' (Ge Lu Tan) Haiyan Tianning Temple, Chushi Fanqi Zen Master (Yuansou Duansì) A monk asked: 'What is Zen in the mountains?' The Zen master said: 'Monkeys climb trees, tails constantly swaying.' The monk asked: 'What is Zen in the city?' The Zen master said: 'A piece of brick at the crossroads.' The monk asked: 'What is Zen in the village?' The Zen master said: 'People from Fusang planting fields in Shaanxi.' The monk said: 'Thank you for your answer.' The Zen master said: 'Azure sky, azure sky.' Tianmu Lü said: 'If both big and small Chushi do not get the later words, it is like the light and shadow have not been forgotten.' Baoshou is not like that. Zen in the mountains: the empty cliff locks in light mist at midnight. Zen in the city: singing lilián beside the meat cutting board. Zen in the village: the bull jumps out of the pigpen. Thank you for your answer: pouring oil to put out a fire. Only this last sentence, let all the monks in the world study it thoroughly. Qi Gangzong said: 'Adapting to circumstances is not impossible, but it inevitably has too much incense.' Today, if someone suddenly asks: 'What is Zen in the mountains?' Strange stones are shaped like tigers, and burning pine trees have the momentum of dragons. 'What is Zen in the city?' Four or five hundred flower and willow lanes, two or three thousand places with wind and stringed instruments. 'What is Zen in the village?' Vast rice paddies with egrets flying, shady summer trees with orioles singing. If you say thank you for the answer, saying that I allow you to understand, it will be used in the year of the donkey. One day at Tianning, while asking for noodles, a monk came to visit. The Zen master held up the noodles to show him, and the monk respectfully accepted them and left. The Zen master called out: 'Great Virtue!' The monk responded and turned his head. The Zen master said: 'There are many who have mouths but cannot eat noodles.' Nanyue Ji said: 'All those monks should have left without turning their heads, turning their heads is where Tianning saw through. Fortunately, there is no involvement.' But they do not know that the two of them each have the opportunity to make a judgment, each has an exit.

身之路。雖然山僧與么批判。也是普州人送賊。

天寧上堂。通身是眼。為什麼看不見。通身是耳。為什麼聽不聞。通身是口。為什麼說不到。通身是心。為什麼鑒不出。報恩有一道聰明神咒。佈施諸人去也。便下座。

大覺升云。山僧即不然。通身是眼。有什麼看不見。通身是耳。有什麼聽不聞。通身是口。有什麼說不到。通身是心。有什麼鑒不出。也無聰明神咒佈施諸人。珍重歸堂喫茶去。

大鑒下二十二世

臨安天目高峰原妙禪師(仰山欽嗣)

在徑山。隨眾詣三塔諷經次。抬頭忽睹五祖真贊曰。百年三萬六千朝。反覆元來是者漢。有省。后參雪巖。一日巖問。日間浩浩時作得主么。師曰作得主。曰睡夢中作得主么。師曰作得主。曰正睡著時無夢無想無見無聞主人公在什麼處。師無對。遂奮志入龍鬚。越五年。因友人同宿觸枕子墮地始大悟。曰元來祇是舊時人。不改舊時行履處。

南北無門路不通。分毫有主賊來攻。直饒主客都星散。大似楊花逐曉風。(雪嶠信)

沙裡淘金金里沙。至親翻作惡冤家。枕頭打破冤家窟。鼻孔遼天是甚麼。(聞谷印)

滄溟一竭見鯤鰲。陸地波濤萬丈高。鐵壁銀山齊破了。賊身無處可潛韜。(山茨際)

晝寢曾驚起。夜

【現代漢語翻譯】 現代漢語譯本： 身之路。雖然山僧這樣批判，也像是普州人把賊送上門一樣。 天寧禪師上堂說法：全身都是眼睛，為什麼看不見？全身都是耳朵，為什麼聽不見？全身都是嘴巴，為什麼說不出？全身都是心，為什麼照鑒不出？報恩寺有一道聰明的神咒，佈施給大家。說完便下座。 大覺升云禪師說：我可不是這樣。全身都是眼睛，有什麼看不見？全身都是耳朵，有什麼聽不見？全身都是嘴巴，有什麼說不到？全身都是心，有什麼照鑒不出？也沒有什麼聰明神咒佈施給大家。各位珍重，回禪堂喝茶去。 大鑒下二十二世 臨安天目高峰原妙禪師（仰山欽的嗣法弟子） 在徑山時，跟隨大眾到三塔諷誦佛經，抬頭忽然看到五祖法演的真贊說：『百年三萬六千朝，反反覆覆原來就是這個人。』有所領悟。後來參訪雪巖欽禪師，一天，雪巖問：『白天清醒的時候能做得了主嗎？』高峰禪師說：『做得了主。』雪巖說：『睡夢中能做得了主嗎？』高峰禪師說：『做得了主。』雪巖說：『正在睡覺時，沒有夢，沒有想，沒有見，沒有聞，主人公在什麼地方？』高峰禪師無言以對。於是發奮到龍鬚山苦修，過了五年，因為友人同宿，碰到枕頭掉在地上，才大悟，說：『原來只是舊時人，不改舊時行履處。』 南北沒有門路可以通行，稍微有一點執著，賊就會來攻。即使主和客都星散了，也像楊花被曉風吹散一樣。（雪嶠信禪師） 沙裡淘金，金里淘沙，至親反而變成惡冤家。枕頭打破了冤家窟，鼻孔朝天是什麼？（聞谷印禪師） 滄海一旦枯竭就能看見鯤鰲，陸地上波濤萬丈高。鐵壁銀山一起破了，賊身無處可以潛藏。（山茨際禪師） 白天小睡曾經驚醒，夜晚

【English Translation】 English version: The path of self. Although this mountain monk criticizes in this way, it is like the people of Pu Prefecture delivering the thief to the door. Zen Master Tianning ascended the hall to preach: The whole body is eyes, why can't you see? The whole body is ears, why can't you hear? The whole body is a mouth, why can't you speak? The whole body is a heart, why can't you discern? Bao'en Temple has a clever mantra to bestow upon everyone. After saying this, he descended from his seat. Zen Master Dajue Shengyun said: I am not like that. The whole body is eyes, what can't you see? The whole body is ears, what can't you hear? The whole body is a mouth, what can't you say? The whole body is a heart, what can't you discern? There is no clever mantra to bestow upon everyone. Take care, everyone, and return to the meditation hall for tea. The 22nd generation from Dajian Zen Master Gaofeng Yuanmiao of Tianmu Mountain in Lin'an (a Dharma heir of Yangshan Qin) When he was at Jingshan, he followed the assembly to chant scriptures at the Three Pagodas. He suddenly looked up and saw the true praise of the Fifth Patriarch Fayan, which said: 'A hundred years, thirty-six thousand mornings, over and over again, it is originally this person.' He had some understanding. Later, he visited Zen Master Xueyan Qin. One day, Xueyan asked: 'Can you be the master during the day when you are awake?' Zen Master Gaofeng said: 'I can be the master.' Xueyan said: 'Can you be the master in your dreams?' Zen Master Gaofeng said: 'I can be the master.' Xueyan said: 'When you are sleeping, without dreams, without thoughts, without seeing, without hearing, where is the protagonist?' Zen Master Gaofeng was speechless. So he vowed to cultivate diligently in Longxu Mountain. After five years, because a friend shared a room with him, and a pillow fell to the ground, he had a great enlightenment, saying: 'Originally, it's just the old person, not changing the old ways.' There is no way to go north or south, and if there is the slightest attachment, the thief will attack. Even if the host and guest are scattered like stars, it is like catkins scattered by the morning wind. (Zen Master Xueqiao Xin) Sifting gold from sand, sifting sand from gold, the closest relatives turn into enemies. The pillow breaks the enemy's lair, what is the nose facing the sky? (Zen Master Wengu Yin) Once the vast sea dries up, the Kun and Ao can be seen, and the waves on land are ten thousand feet high. The iron walls and silver mountains are broken together, and the thief's body has nowhere to hide. (Zen Master Shanci Ji) Once startled awake from a nap, at night

深不敢眠。慈母一聲喚。猶豫五更天。雞鳴知漏盡。含笑到床前。(報恩琇)

月落霜天夜正寒。錦鱗透網潑天瀾。枕頭落地何曾悟。返覺從前被悟瞞。(朝宗忍)

踢翻大地露陽春。誤聽鶯啼入柳陰。沒興夜闌逢酒醒。笑渠依舊宿深村。(理安問)

無夢無想主何處。兩刃交鋒都不既。堂堂密密沒周遮。煒煒煌煌絕覆蔽。衲僧不奈念生何。愛向無生尋活計。念無起。重遭系。全身落在深坑裡。(山鳴璐)

無夢無想主在么。相隨來也沒如何。誰家門首無明月。頗奈夜行人更多。(宗寶獨)

半生活計一漁舟。幾度風前為下鉤。行向桃花源盡處。歸言獨自訪仙遊。武陵守。親垂叩。興敗無聊方自咎。休自咎。一溪水綠仍如舊。(石雨方)

夢想見聞俱坐斷。主人面目甚分明。不因枕子敲殘月。爭得殊方定太平。(古雪喆)

一椎擊碎摩尼藏。相逢何處不逍遙。枕頭有甚閑巴鼻。翻笑從前立處高。(云外澤)

已向人間說好媒。冤家活活哄將來。一聲長笛宮中起。自悔從前百不該。(五祖蕉)

撒手懸巖拌命馳。翻空一跌瞎雙眉。三更蹋過鐵門限。下載清風說向誰。(湘翁沄)

洞庭無盡水云斜。白浪滔空誰見涯。一擊驪龍頭角碎。山河無處不飛花。(

【現代漢語翻譯】 現代漢語譯本：

不敢熟睡，慈母一聲呼喚，在將近五更天時猶豫不決。雞鳴聲知曉時間已盡，含笑來到床前。（報恩琇） 月亮落下，霜滿天空，夜晚寒冷。錦鯉穿透漁網，激起滔天巨浪。枕頭落地卻不曾醒悟，反而覺得從前被錯誤的理解所矇蔽。（朝宗忍） 一腳踢翻大地，顯露出春天的景象。錯誤地聽信黃鶯的啼叫，走入柳樹的陰影中。沒有興致的夜晚，在酒醒時相遇，嘲笑他依舊住在偏僻的村莊。（理安問） 無夢無想時，主人在哪裡？兩把刀刃交鋒，都不相合。堂堂正正，嚴嚴密密，沒有遮擋，光明燦爛，沒有覆蓋。僧人無法忍受念頭的產生，偏偏要在無生中尋找活路。念頭不起，又再次被束縛，全身都落入深坑裡。（山鳴璐） 無夢無想時，主人在嗎？相隨而來也沒有什麼特別。誰家門前沒有明月，只是無奈夜行人更多。（宗寶獨） 半生的營生只靠一條漁船，多少次在風前拋下魚鉤。走向桃花源的盡頭，回來時說獨自去拜訪神仙。武陵太守親自來拜訪，感嘆興衰成敗，獨自責備自己。停止自責吧，這一溪綠水依舊如舊。（石雨方） 夢想見聞全部斷絕，主人的面目非常分明。不是因為用枕頭敲碎殘月，怎麼能得到遠方的太平。（古雪喆） 一錘擊碎摩尼寶藏（Mani treasure，佛教中的珍寶），相逢在任何地方不都逍遙自在嗎？枕頭有什麼多餘的把柄，反而嘲笑從前所站立的地方太高了。（云外澤） 已經向人間說了美好的媒約，冤家卻活生生地哄騙過來。一聲長笛在宮中響起，後悔從前的一切都不應該。（五祖蕉） 撒開手從懸崖上拚命奔馳，翻身一跌，雙眼都瞎了。三更時分踏過鐵門檻，下載清風要向誰訴說？（湘翁沄） 洞庭湖（Dongting Lake，中國的一個湖泊）無邊無際，水云傾斜，白浪滔天，誰能看到盡頭？一擊之下，驪龍（Lilong，傳說中的黑龍）的頭角破碎，山河無處不飛花。（無名氏）

【English Translation】 English version:

Daring not to sleep soundly, a kind mother's call, hesitating near the fifth watch. The rooster's crow knows the time is up, smiling as she comes to the bedside. (Baoen Xiu) The moon sets, frost fills the sky, the night is cold. Brocade carp break through the net, stirring up a monstrous wave. The pillow falls to the ground, yet there's no awakening, instead feeling deceived by past misunderstandings. (Chaozong Ren) Kicking over the earth, revealing the spring scenery. Mistakenly listening to the oriole's song, entering the shade of the willow. A night without interest, meeting at the moment of sobering up, laughing at him still dwelling in a remote village. (Li'an Wen) When there are no dreams and no thoughts, where is the master? Two blades clash, neither fitting. Dignified and meticulous, without obstruction, bright and radiant, without concealment. The monk cannot bear the arising of thoughts, insisting on seeking a way to live in non-birth. When thoughts do not arise, one is bound again, the whole body falling into a deep pit. (Shanming Lu) When there are no dreams and no thoughts, is the master there? Coming along, there's nothing special. Which family's door doesn't have a bright moon, it's just that there are more night travelers. (Zongbao Du) Half a lifetime's livelihood relies on a fishing boat, how many times casting the hook before the wind. Heading towards the end of Peach Blossom Spring (Tao Hua Yuan, a hidden land of idyllic beauty), returning to say one visited immortals alone. The Prefect of Wuling (Wuling Shou, a historical figure) personally pays a visit, lamenting the rise and fall, blaming oneself alone. Stop blaming yourself, this stream of green water remains as before. (Shiyu Fang) Dreams, thoughts, and perceptions are all cut off, the master's face is very clear. If not for knocking the remaining moon with a pillow, how could one obtain peace in a distant land? (Guxue Zhe) One strike shatters the Mani treasure (Mani treasure, a precious jewel in Buddhism), isn't meeting anywhere carefree? What extra handle does a pillow have, instead laughing at the high place where one stood before. (Yunwai Ze) Already spoken of a good match in the human world, but the nemesis actively deceives. The sound of a long flute rises in the palace, regretting that everything before was wrong. (Wuzu Jiao) Releasing the hand, dashing desperately off a cliff, a somersault blinds both eyes. At the third watch, stepping over the iron threshold, who can one tell about the downloaded clear breeze? (Xiangweng Yun) Boundless Dongting Lake (Dongting Lake, a lake in China), water and clouds slant, white waves surge, who sees the end? With one strike, the head and horns of the Lilong (Lilong, a legendary black dragon) are shattered, flowers fly everywhere in the mountains and rivers. (Anonymous)

雪逵照)

高峰示眾。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內有一句能縱能奪能殺能活。若人檢點得出。一生參學事畢。

天童悟云。高峰四句不妨奇特。祇是不經檢點。古南門云。檢點不妨檢點。祇是無甚奇特。復云。山僧亦有四句。五更撞鐘腳落地。三通接板狗子吠。二時粥飯濕匙箸。半夜放參霜點被。四句中有一句全用。有一句全體。有一句全體即用全用即體。有一句體用雙忘。騰騰任運任運騰騰。若人檢點得出。便請歸家穩坐。　理安問云。高峰老祖坐斷獅子巖。直是天下人沒奈伊何。因甚到者里卻又忍俊不禁一場敗露。山僧既作他不肖兒孫。敢將老祖陳年骨董一時傾攃諸人面前。還有向個里著個眼者么。靠拄杖云。得行便行。得坐便坐。大小高峰。一狀領。過　雲中峃云。藏春色于壺天。栽兔角于馬首。固是高峰作略。若論擒飛龍捉猛虎。猶未可在。

最苦蔘禪未徹頭。無聞無見勘來羞。髑髏正睡驚開眼。定國安邦一念休。(牧雲門)

尋得桃源好避秦。桃紅又見一年春。花飛莫遣隨流水。怕有漁郎來問津。(具足有)

冰肌玉骨巧顰呻。蘭珮香飄萬點春。雨過巫山云勢聳。陽臺白日夢迷人。(御之龍)

錯箭磨弓露賊身。

【現代漢語翻譯】 現代漢語譯本 高峰禪師開示大眾：『海底的泥牛口銜明月而走，巖石前的石虎抱著幼崽而眠，鐵蛇鉆入金剛的眼睛，崑崙山的神仙騎著大象由白鷺牽引。』這四句偈頌中，有一句能夠縱、能夠奪、能夠殺、能夠活。如果有人能夠辨別出來，那麼他一生的參學就結束了。

天童悟禪師說：『高峰禪師的四句偈頌，確實奇特，只是不值得推敲。』古南門禪師說：『推敲不妨推敲，只是沒有什麼奇特之處。』又說：『老衲也有四句偈頌：五更時分撞鐘，雙腳落地；三更時分打接板，狗兒吠叫；早晚兩次的粥飯，濕了匙箸；半夜放參，霜花點綴被子。』這四句偈頌中，有一句是全用，有一句是全體，有一句是全體即用，全用即體，有一句是體用雙忘，自由自在，任運騰騰。如果有人能夠辨別出來，那麼就請回家安穩地坐著吧。

理安禪師問道：『高峰老祖坐斷獅子巖，實在是天下人都對他無可奈何。為什麼到了這裡，卻又忍不住笑出來，徹底暴露了呢？』老衲既然做了他不肖的子孫，就敢將老祖陳年的骨董一時傾倒在諸位面前。還有人向這裡著眼的嗎？』靠著拄杖說：『該走就行走，該坐就坐。大小高峰，一併領過。』

雲中峃禪師說：『將春色藏在壺中天地，將兔角栽在馬的頭上，這固然是高峰禪師的作為。如果論到擒拿飛龍，捉住猛虎，恐怕還不行。』

最苦的是參禪沒有徹悟，無聞無見，被勘驗時感到羞愧。骷髏正在安睡，突然驚醒睜開了眼睛，安定國家，平定邦國，就在一念之間停止。（牧雲門）

尋找到桃花源，是爲了躲避秦朝的戰亂。桃花盛開，又見到一年春天。花瓣飛舞，不要讓它們隨著流水漂走，恐怕會有漁人前來打聽渡口。（具足有）

冰清玉潔的肌膚，嬌巧地皺著眉頭呻吟。蘭花的香氣飄散，點綴著萬點春色。雨後巫山，雲彩的姿態高聳。陽臺之上，白日做夢，令人迷惑。（御之龍）

錯箭磨弓，暴露了賊人的身形。

【English Translation】 English version Master Gaofeng addressed the assembly: 'The mud ox at the bottom of the sea holds the moon in its mouth and walks, the stone tiger in front of the rock embraces its cub and sleeps, the iron snake drills into the vajra's (diamond) eye, and the immortal of Kunlun (mythical mountain) rides an elephant led by an egret.' Among these four lines, there is one that can release, can seize, can kill, and can enliven. If someone can discern it, then their lifelong study is complete.

Zen Master Wuwu of Tiantong (temple name) said: 'Gaofeng's four lines are indeed peculiar, but they are not worth scrutinizing.' Zen Master Gunanmen (temple name) said: 'Scrutinizing is fine, but there is nothing particularly special about it.' He further said: 'This old monk also has four lines: At the fifth watch, striking the bell, feet land on the ground; at the third watch, striking the signal board, the dog barks; the morning and evening congee and rice, the spoon and chopsticks are wet; at midnight, after the end of meditation, frost dots the blanket.' Among these four lines, one is entirely use, one is entirely substance, one is substance is use, and use is substance, and one is where substance and use are both forgotten, free and at ease, naturally flowing. If someone can discern it, then please go home and sit peacefully.

Zen Master Li'an asked: 'Old Master Gaofeng sat firmly on the Lion Rock, so that everyone in the world was helpless against him. Why is it that when he comes here, he can't help but laugh and completely expose himself?' Since this old monk is his unworthy descendant, he dares to pour out the old antiques of the old master in front of everyone at once. Is there anyone who pays attention to this?' Leaning on his staff, he said: 'Walk when you should walk, sit when you should sit. Both big and small Gaofeng, take them all together.'

Zen Master Yunzhongxue said: 'Hiding the spring colors in the pot heaven, planting rabbit horns on the horse's head, this is indeed Gaofeng's doing. But when it comes to capturing flying dragons and catching fierce tigers, I'm afraid it's not yet possible.'

The most bitter thing is that Zen meditation has not been thoroughly understood, without hearing or seeing, feeling ashamed when examined. The skull is sleeping peacefully, suddenly startled and opens its eyes, stabilizing the country and pacifying the nation, stops in a single thought. (Mumen)

Finding the Peach Blossom Spring is to avoid the chaos of the Qin Dynasty. The peach blossoms are in full bloom, and another spring is seen. Do not let the falling petals drift away with the flowing water, lest a fisherman come to inquire about the ford. (Juzuyou)

Ice-clear and jade-like skin, delicately frowning and moaning. The fragrance of orchids wafts, adorning ten thousand points of spring. After the rain, the clouds of Wushan (mountain name) rise high. Above the Yangtai (terrace name), dreaming in broad daylight, bewitching people. (Yuzhilong)

The wrong arrow and the grinding bow expose the thief's body.

低言細語強惺惺。分明剾卻世人眼。更問世人乞眼睛。(湘翁沄)

世有南威貌似花。來乘駿馬去登車。風流若使時人見。定惹閑非到自家。(紫琈岠)

高峰示眾。豎拂子曰。大眾。到者里進一步也不得。退一步也不得。總不恁么也不得。畢竟如何。不得不得。

佛川宗云。野山則不然。乃豎拂子云。大眾。到者里進一步也得。退一步也得。恁么不恁么也得。畢竟如何。得得。　慧慶詮云。二老與么提持。直截不妨直截。義學看來。不免被得失進退瞞過。者里則不然。乃驀豎拂子云。切忌頭上安頭。便擲下。

高峰上堂。門外有一人。用盡機謀要入入不得。門裡有一人。做盡伎倆要出出不得。出不得入不得即且置。且道門外人與門裡人相見時如何。愁人莫向愁人說。說向愁人愁殺人。

理安問云。是何言歟。門外有一人用盡機謀要入入不得。不消咳嗽一聲。門裡有一人做盡伎倆要出出不得。亦不消彈指一下。門外人與門裡人相見時如何。東西十萬。南北八千。　騰煥家云。高峰也是觀機逗教應病與藥。西山則不然。門外有一人不用機謀要入便入。門裡有一人不做伎倆要出便出。出得入得且置。且道門外人與門裡人相見時如何。以拂子擊案云。各逞風流歸別浦。從教鷗鷺自疑猜。

【現代漢語翻譯】 現代漢語譯本 低聲細語，勉強打起精神。分明是剜去了世人的眼睛，卻反過來向世人乞求眼睛。（湘翁沄）

世間有女子南威（古代美女）容貌如花，來時乘坐駿馬，去時乘坐華麗的車。如果這風流韻事被世人看見，必定會惹來無端的議論，最終禍及自身。（紫琈岠）

高峰禪師在法會上開示，豎起拂塵說：『各位，到了這裡，進一步也不行，退一步也不行，什麼都不做也不行。究竟該怎麼辦？』『不行，不行。』

佛川宗云禪師說：『我這裡可不是這樣。』於是也豎起拂塵說：『各位，到了這裡，進一步也行，退一步也行，這樣做不這樣做也行。究竟該怎麼辦？』『行，行。』慧慶詮禪師說：『這兩位老禪師這樣提持，直截了當，倒也無妨。但在義學之人看來，難免會被得失進退所迷惑。我這裡可不是這樣。』於是突然豎起拂塵說：『切忌頭上安頭！』便扔下了拂塵。

高峰禪師上堂說法：『門外有個人，用盡心機想要進來卻進不來；門裡有個人，使盡手段想要出去卻出不去。出不去進不來暫且不論，且說門外的人和門裡的人相見時會怎麼樣？』『愁人莫向愁人說，說向愁人愁殺人。』

理安禪師問道：『這是什麼意思呢？門外有個人用盡心機想要進來卻進不來，不用咳嗽一聲就能明白；門裡有個人使盡手段想要出去卻出不去，也不用彈指一下就能明白。門外的人和門裡的人相見時會怎麼樣？』『東西十萬，南北八千。』騰煥家禪師說：『高峰禪師也是觀機逗教，應病與藥。西山我這裡可不是這樣。門外有個人不用心機想要進來就進來；門裡有個人不做手段想要出去就出去。出得去進得來暫且不論，且說門外的人和門裡的人相見時會怎麼樣？』用拂塵擊打禪床說：『各逞風流歸別浦，從教鷗鷺自疑猜。』

【English Translation】 English version Whispering softly, barely keeping awake. Clearly gouging out the eyes of the world, yet begging for eyes from the world. (Xiang Weng Yun)

In the world, there is Nan Wei (an ancient beauty) whose beauty resembles a flower. She arrives riding a fine horse and departs in a splendid carriage. If this romantic affair were seen by the world, it would surely invite unwarranted gossip, ultimately bringing trouble upon herself. (Zi Fu Ju)

Gaofeng (Zen master's name) addressed the assembly, raising his whisk and saying: 'Everyone, having arrived here, one cannot take a step forward, nor can one take a step back. Not doing anything at all is also not an option. What, after all, should one do?' 'Cannot, cannot.'

Fochuan Zongyun (Zen master's name) said: 'It is not so in my wild mountain.' Then he raised his whisk and said: 'Everyone, having arrived here, one can take a step forward, one can take a step back, doing it or not doing it is also an option. What, after all, should one do?' 'Can, can.' Huiging Quan (Zen master's name) said: 'These two old masters uphold it in this way, directly and without obstruction. But in the eyes of those who study doctrine, they will inevitably be deceived by gain and loss, advance and retreat. It is not so here.' Then he suddenly raised his whisk and said: 'Beware of adding a head on top of a head!' Then he threw down the whisk.

Gaofeng (Zen master's name) ascended the platform and said: 'Outside the gate, there is a person who exhausts all schemes to enter but cannot enter; inside the gate, there is a person who uses all tricks to exit but cannot exit. Leaving aside the inability to exit and enter, what will happen when the person outside the gate and the person inside the gate meet?' 'A sorrowful person should not speak to another sorrowful person, for speaking to a sorrowful person will cause them to be sorrowful to death.'

Lian (Zen master's name) asked: 'What is the meaning of this? Outside the gate, there is a person who exhausts all schemes to enter but cannot enter, which can be understood without a cough; inside the gate, there is a person who uses all tricks to exit but cannot exit, which can be understood without a snap of the fingers. What will happen when the person outside the gate and the person inside the gate meet?' 'Ten thousand east and west, eight thousand north and south.' Teng Huanjia (Zen master's name) said: 'Gaofeng (Zen master's name) is also observing the opportunity to teach, prescribing medicine according to the illness. It is not so in my Western Mountain. Outside the gate, there is a person who enters without using schemes; inside the gate, there is a person who exits without using tricks. Leaving aside the ability to exit and enter, what will happen when the person outside the gate and the person inside the gate meet?' He struck the platform with his whisk and said: 'Each displays their charm returning to separate shores, letting the seagulls and egrets suspect each other.'

高峰垂問。大徹底人本脫生死。因甚命根不斷。

理安問云。疑則別參。復頌。

從來迷悟不相干。力盡何曾出蓋纏。泥里若教重洗土。累他長劫守驢鞭。

自從拽斷篷根索。一任虛舟海上帆。數點野萍栽不得。不勞根下更加芟。(三峰藏)

將謂別有。暗裡亂走。走到天明。依然空手。(梅谷悅)

高峰曰。佛祖公案祇是一個道理。因甚有明有不明。

理安問云。奴兒婢子愛慇勤。復頌。

明投暗合苦難醫。誓作群盲走使兒。認影迷頭如不薦。甘心活活墮泥犁。

山深通塞路逶迤。一夜風雷雨斷溪。識得水邊苔徑險。自甘崖側結茅棲。(三峰藏)

墮坑落塹。鬼得其便。粉碎髑髏。離宮失殿。(梅谷悅)

高峰曰。大修行人當遵佛行。因甚不守毗尼。

理安問云。誰甘受屈。復頌佛魔齊入是同流。口誦真言上酒樓。三世如來羞客作。讓伊赤手把豬頭。

聖凡忘盡眼饃糊。摸得張郎喚大家。醉后不知天是笠。路傍潦倒倩人扶。(三峰藏)

樂則同歡。大海波干。珊瑚枝上。明月團團。(梅谷悅)

高峰曰。杲日當空無所不照。因甚被片云遮卻。

理安問云。波斯腳板闊。復頌。青天吃棒有來由。杲日當空據令酬。

【現代漢語翻譯】 現代漢語譯本 高峰禪師垂詢：『大徹大悟的人本來已經脫離了生死輪迴，為什麼命根（指生命的根本）仍然沒有斷絕？』 理安禪師回答說：『如果對此有疑問，就應該另外去參究。』 並作頌： 『從來迷與悟本不相干，用盡力氣也無法脫離蓋纏（指煩惱的覆蓋）。如果在泥里還要重新洗土，只會徒勞地讓其長久地遭受守驢鞭的痛苦。 自從拽斷了船篷的纜繩，就任憑虛空的船隻在海上飄蕩。幾點野生的浮萍無法栽種，不必再費力氣去根下剷除。（三峰藏）』 『以為還有別的什麼，暗地裡胡亂走動。走到天亮，依然空手而歸。（梅谷悅）』 高峰禪師說：『佛祖的公案（指佛教故事或案例）只是一個道理，為什麼有明白和不明白的分別？』 理安禪師回答說：『奴僕婢女喜歡慇勤侍奉。』 並作頌： 『明白地投向黑暗，暗地裡又互相迎合，這種痛苦難以醫治。發誓要做一群盲人的領路人。如果不能認識到認影迷頭的錯誤，就甘心活活地墮入地獄。 山路幽深，通往外界的道路曲折蜿蜒。一夜風雷，雨水阻斷了溪流。如果能認識到水邊的苔蘚小路危險，就甘願在山崖邊搭建茅屋居住。（三峰藏）』 『墮入坑中，掉進陷阱，鬼怪就得逞了。粉碎了頭顱，離開了宮殿。（梅谷悅）』 高峰禪師說：『大修行人應當遵循佛的行徑，為什麼不遵守毗尼（Vinaya，指戒律）？』 理安禪師回答說：『誰甘心受委屈？』 並作頌：『佛與魔一同進入，實際上是同流合污。口中誦唸真言，卻出入酒樓。三世如來都羞於與你為伍，不如把豬頭讓你赤手拿著。 聖與凡都忘得一乾二淨，眼睛也模糊不清。摸著張郎卻喊大家的名字。喝醉后不知道天是斗笠，倒在路旁需要別人攙扶。（三峰藏）』 『快樂就一同歡慶，如同大海乾涸。珊瑚枝上，明月圓圓。（梅谷悅）』 高峰禪師說：『太陽當空照耀，無所不照，為什麼會被一片雲彩遮蔽？』 理安禪師回答說：『波斯人的腳板寬大。』 並作頌：『青天捱打自有緣由，太陽當空也要按照命令迴應。

【English Translation】 English version Gaofeng inquired: 'A person who has thoroughly awakened is originally free from birth and death. Why is the root of life (referring to the fundamental source of life) not severed?' Li'an replied: 'If there is doubt about this, one should seek further investigation.' And composed a verse: 'From the beginning, delusion and enlightenment are unrelated. Exhausting all strength cannot escape the entanglement of coverings (referring to the covering of afflictions). If one tries to wash mud in mud, it will only cause prolonged suffering under the donkey's whip. Since the rope of the awning has been severed, let the empty boat drift on the sea. A few wild duckweeds cannot be planted; there is no need to exert effort to remove them from the roots. (Sanfeng Collection)' 'Thinking there is something else, wandering around in the dark. Walking until dawn, still returning empty-handed. (Meigu Yue)' Gaofeng said: 'The koans (Gongan, referring to Buddhist stories or cases) of the Buddhas and Patriarchs are just one principle. Why is there clarity and lack of clarity?' Li'an replied: 'Servants and maids like to serve diligently.' And composed a verse: 'Clearly heading into darkness, secretly catering to each other, this suffering is difficult to cure. Vowing to be the leader of a group of blind people. If one cannot recognize the mistake of mistaking the shadow for the head, one is willing to fall alive into hell. The mountain path is deep, and the road to the outside world is winding. A night of wind and thunder, the rain cuts off the stream. If one can recognize the danger of the mossy path by the water, one is willing to build a thatched hut on the side of the cliff. (Sanfeng Collection)' 'Falling into pits, falling into traps, ghosts take advantage. Shattering the skull, leaving the palace. (Meigu Yue)' Gaofeng said: 'Great practitioners should follow the conduct of the Buddha. Why not observe the Vinaya (referring to the precepts)?' Li'an replied: 'Who is willing to suffer injustice?' And composed a verse: 'Buddha and demons enter together, actually joining the same stream. Reciting mantras while frequenting wine houses. The Buddhas of the three worlds are ashamed to be associated with you, better to let you hold the pig's head barehanded. Forgetting both the sacred and the mundane, the eyes are blurred. Touching Zhang Lang but calling out everyone's name. After getting drunk, not knowing the sky is a hat, falling by the roadside needing someone to help. (Sanfeng Collection)' 'Joyfully celebrating together, like the sea drying up. On the coral branch, the bright moon is round. (Meigu Yue)' Gaofeng said: 'The bright sun shines in the sky, illuminating everything. Why is it obscured by a cloud?' Li'an replied: 'The soles of the Persian's feet are wide.' And composed a verse: 'The blue sky is beaten for a reason, the bright sun in the sky must respond according to the command.'

昨日正晴今忽雨。半生腳下逞風流。

當空赤日頂門高。赫奕翻令目自勞。夜半閉關深睡熟。者回能數背間毛。(三峰藏)

相隨來也。勘過了打。石火電光。那容汝把。(梅谷悅)

高峰曰。人人有個影子寸步不離。因甚蹋不著。

理安問云。逢人但恁么舉。復頌泥牛吼月卻臨風。石火難追電影蹤。切忌定盤星錯認。出門徒惜草茸茸。

隨身自影不相離。不上平橋反過溪。剩有腳心開隻眼。等閑蹋過頂𩕳西。(三峰藏)

罪不重科。還甘也無。問取趙州。東壁葫蘆。(梅谷悅)

高峰曰。盡大地是個火坑。得何三昧不被燒卻。

理安問云。渾身在里許。復頌避火偏愁火近身。真鍮不更博真金。茫茫大地誰能救。自愛貪杯惜醉人。

目前萬事𦦨爐紅。開眼眉毛燎已空。誰把虛空翻作海。為云爲雨夢魂中。(三峰藏)

擔枷過狀。貪觀天上。失卻手橈。問人覓㨾。(梅谷悅)

大鑒下二十三世

杭州天目中峰明本禪師(高峰妙嗣)

因觀流泉有省。白峰。峰打趁。既而民間傳有司選童男女甚急。師問。忽有人問和尚討童男女時如何。峰曰我但度竹篦子與它。師于言下洞然徹法源底。峰乃自題真贊付之曰。我相不思議。佛祖莫能窺。獨

【現代漢語翻譯】 現代漢語譯本 昨日還是晴天，今天忽然下雨。回想這半生，我都在塵世間賣弄風流。

正午當空，太陽高懸頭頂。光芒太盛，反而讓人眼花繚亂。夜半關門，沉睡深沉而香甜。這時，誰又能數清我背上的毛髮呢？（三峰藏）

跟隨而來啊。勘驗過了就打。如同石火電光一般迅速，不容你有所把握。（梅谷悅）

高峰禪師說：每個人都有一個影子，寸步不離。為什麼卻踩不到呢？

理安問道：遇到人就這麼提問。又作頌說：泥做的牛對著月亮吼叫，卻又臨風而立。石火難追，電影無蹤。切忌把定盤星錯誤地辨認。出門后只可惜那柔弱的草。（泥牛吼月：比喻聲音大而無用。定盤星：比喻主心骨。）

隨身的影子不相離，不走平橋反而要過溪。還剩下腳心開了隻眼，等閑就踩過了頂門。（三峰藏）

罪過不再重複懲罰。還甘心嗎？去問問趙州禪師吧，就在東墻上掛著的葫蘆。（梅谷悅）

高峰禪師說：整個大地都是一個火坑，要得到什麼樣的三昧（samadhi，佛教用語，指止息一切雜念，使內心平靜的狀態）才不會被燒到呢？

理安問道：渾身都在火坑裡。又作頌說：爲了避火反而害怕火靠近身體，真正的純金不需要再用其他真金來辨別。茫茫大地上誰能救我？只是自愛貪杯，憐惜醉酒之人。

眼前萬事都像火爐一樣通紅，睜開眼睛眉毛都快被燒光了。誰把虛空翻轉變成大海，在夢魂中化為雲雨？（三峰藏）

戴著枷鎖過堂，貪看天上的景象。失落了手中的船槳，問別人尋找模樣。（梅谷悅）

大鑒禪師下二十三世

杭州天目山中峰明本禪師（高峰妙嗣）

因為觀看流泉而有所領悟。白峰禪師打他，趕他走。不久民間傳說官府緊急挑選童男童女。禪師問道：如果有人向和尚討要童男童女時該怎麼辦？白峰禪師說：我只把竹篦子（一種竹製的用具）給他。禪師聽后豁然開悟，徹底明白了法的根源。白峰禪師於是親自題寫真贊並交付給他，說：我的相貌不可思議，佛祖都無法窺視，獨自...

【English Translation】 English version Yesterday was sunny, but today it suddenly rains. Looking back on half my life, I've been indulging in romance in this mundane world.

At noon, the red sun hangs high overhead. Its dazzling light makes my eyes weary. At midnight, I close the door and sleep soundly. Who can count the hairs on my back at this moment? (Sanfengzang)

Following along. After examination, strike! Like a spark of flint or a flash of lightning, allowing no grasp. (Meiguyue)

Gaofeng said: Everyone has a shadow that never leaves them. Why can't they step on it?

Li'an asked: When meeting people, just raise this question. And composed a verse: The mud cow roars at the moon, yet stands against the wind. A flint spark is hard to chase, a lightning flash leaves no trace. Be careful not to mistake the lodestar. Leaving the gate, one only pities the tender grass. (Mud cow roaring at the moon: a metaphor for a loud but useless sound. Lodestar: a metaphor for the backbone.)

The shadow never leaves the body, not crossing the flat bridge but crossing the stream. The sole of the foot has opened an eye, casually stepping over the top of the head. (Sanfengzang)

A crime is not punished twice. Are you still willing? Ask Zhao Zhou, the gourd hanging on the east wall. (Meiguyue)

Gaofeng said: The entire earth is a fiery pit. What kind of samadhi (a Buddhist term referring to a state of mental tranquility achieved through the cessation of all distractions) must one attain to avoid being burned?

Li'an asked: The whole body is in the fiery pit. And composed a verse: Fearing fire, one worries about fire getting close. True gold needs no further testing with true gold. Who can save me on this vast earth? Only those who love to drink and cherish the drunken.

Everything before my eyes is as red as a furnace. Opening my eyes, my eyebrows are almost singed off. Who has turned the void into the sea, transforming into clouds and rain in dreams? (Sanfengzang)

Wearing a cangue (a wooden collar) to court, greedily watching the sky. Losing the oar in hand, asking others for its appearance. (Meiguyue)

The twenty-third generation from Dajian

Zen Master Mingben of Zhongfeng, Tianmu Mountain, Hangzhou (Gaofeng Miaosi)

He had an awakening while watching a flowing spring. Baifeng struck him and chased him away. Soon after, there were rumors among the people that the government was urgently selecting young boys and girls. The Zen master asked: What should be done if someone asks the monk for young boys and girls? Baifeng Zen master said: I will just give him a bamboo spatula (a type of bamboo utensil). Upon hearing this, the Zen master suddenly became enlightened and thoroughly understood the source of the Dharma. Baifeng Zen master then personally wrote a true eulogy and gave it to him, saying: My appearance is inconceivable, even the Buddhas cannot fathom it, alone...

許不肖兒。得見半邊鼻。

徑山信云。高峰剜肉作瘡。贓陷平人。中峰腳跟未穩。一狀領過。若依語風判斷。兩人犯彌天之罪。各罰饡飯一堂。藉此供貍奴白牯。何故。與他流水什麼相干。雖然。不許夜行。投明須到。

訛言日出古風沉。一問當前意自深。卻笑作家無眼力。真鍮換去好黃金。(古南門)

龍門千仞許誰親。借個端由問有因。一劄盡情總吐露。竹篦三尺屬兒孫。(理安問)

險巖偏僻妙高峰。路絕機籌句下通。黑漆竹篦無背面。拈來殺活好玲瓏。(晦山顯)

話墮橫身劍刃鋒。懸崖壁立路頭窮。一回把手高山上。日出扶桑夜半紅。(素庵仁)

水自冰心流出冷。云從嶺上發來高。張公夜半生青女。不待天明嫁與曹。(旭云瑞)

忽討童男是與非。拈來竹篦露真機。懸巖撒手誰窺得。竿木隨身祇自依。(拳石沃)

同名同號又同音。千里同風萬里欽。隨句渾無男女相。和身共氣是知心。(溟高峰)

竹篦拈出藥真靈。男女何曾到眼侵。堪笑後來參學者。妄傳訊息到如今。(妙圓學)

杭州西天目山斷崖了義禪師(高峰妙嗣)

頌曰。大地山河一片雪。太陽一照便無蹤。從此不疑諸佛祖。有何南北與西東。

徑山信喝一喝云。

【現代漢語翻譯】 現代漢語譯本： 『許不肖兒，得見半邊鼻。』

徑山信禪師說：『高峰禪師剜肉作瘡，這是誣陷好人。中峰禪師立腳跟尚未穩固，就全部承擔了下來。』如果按照言語風格來判斷，這兩位禪師都犯下了滔天大罪，應該各罰一堂齋飯，藉此來供養貓和牛。為什麼呢？這和流水有什麼關係呢？雖然如此，但不允許晚上出行，天亮之前必須到達。

『謠言像太陽一樣升起，古老的風氣沉寂。一問當前，意義自然深刻。卻笑那些作家沒有眼力，用真鍮換走了好的黃金。』（古南門）

『龍門千仞，允許誰親近？借個由頭來問個所以然。一札盡情地全部吐露，竹篦三尺屬於兒孫。』（理安問）

『險峻偏僻的妙高峰，路途斷絕，機鋒在語句下流通。黑漆竹篦沒有正反兩面，拿來殺活都好，非常靈巧。』（晦山顯）

『話語墮落，如同橫在劍刃的鋒芒上。懸崖壁立，路途窮盡。一旦把手放在高山上，日出扶桑，夜半也紅。』（素庵仁）

『水從冰清玉潔的心中流出，寒冷徹骨。云從山嶺上飄來，高遠無比。張公在半夜生下了青女，不等天亮就把她嫁給了曹。』（旭云瑞）

『忽然討要童男，這是對還是錯？拿起竹篦，顯露出真正的機鋒。懸崖撒手，誰能窺探得到？竿木隨身，只是自己依靠。』（拳石沃）

『同名同號又同音，千里同風，萬里欽佩。隨著語句完全沒有男女之相，身心合一才是知心。』（溟高峰）

『竹篦拈出，藥效真靈。男女之相何曾侵入眼簾。可笑後來的參學者，胡亂傳播訊息直到如今。』（妙圓學）

杭州西天目山斷崖了義禪師（高峰妙嗣）

頌曰：大地山河一片雪，太陽一照便無蹤。從此不疑諸佛祖，有何南北與西東。

徑山信禪師喝了一聲，說：

【English Translation】 English version: 'Xu Bu Xiao Er, De Jian Ban Bian Bi.'

Jingshan Xin said, 'Gaofeng (High Peak) took flesh to make a sore, framing innocent people. Zhongfeng (Middle Peak)'s foothold was not yet stable, and he took the blame entirely.' If judged according to the style of speech, both of these Chan masters have committed a heinous crime, and each should be fined a hall of vegetarian meals to offer to cats and cows. Why? What does this have to do with flowing water? Although this is the case, night travel is not allowed; you must arrive before dawn.

'False rumors rise like the sun, and ancient customs sink. One question before you, the meaning is naturally profound. Yet laugh at those writers who have no vision, exchanging good gold for base metal.' (Gu Nanmen)

'Dragon Gate is thousands of feet high, who is allowed to approach? Borrow a reason to ask for the cause. One note expresses everything completely, the three-foot bamboo staff belongs to the children and grandchildren.' (Li Anwen)

'The perilous and remote Miaogaofeng (Wonderfully High Peak), the road is cut off, the opportunity flows beneath the words. The black lacquered bamboo staff has no front or back, taking it to kill or give life is wonderfully exquisite.' (Huishan Xian)

'Words fall like the edge of a sword. The cliff stands steep, the road reaches its end. Once you hold your hand on the high mountain, the sun rises in Fusang (Japan), and midnight is also red.' (Su'an Ren)

'Water flows from an ice-pure heart, cold to the bone. Clouds drift from the mountain peaks, high and boundless. Zhang Gong gave birth to Qing Nu (Green Maiden) in the middle of the night, and married her to Cao before dawn.' (Xuyun Rui)

'Suddenly demanding a virgin boy, is this right or wrong? Picking up the bamboo staff, revealing the true opportunity. Releasing your hand on the cliff, who can spy it out? The staff follows the body, only relying on oneself.' (Quanshi Wo)

'Same name, same title, and same sound, a thousand miles share the same wind, ten thousand miles admire. Following the words, there is completely no distinction between male and female; being of one mind and spirit is true intimacy.' (Ming Gaofeng)

'The bamboo staff is picked up, the medicine is truly effective. How could the distinction between male and female ever invade the eyes? It is laughable that later students of Chan wildly spread rumors until now.' (Miaoyuan Xue)

Danyai Liaoyi Chan Master (Gaofeng Miaosi) of Xitianmu Mountain in Hangzhou

Verse: The great earth and mountains are a sheet of snow, the sun shines and it disappears without a trace. From now on, I will not doubt the Buddhas and Patriarchs; what is there to be north, south, west, or east?

Jingshan Xin shouted, saying:

好即好矣美則美。何妨不可是歸期。祇為路窮山更杳。可憐墮落作奴兒。

臺州華頂無見先睹禪師(凈慈倫下瑞巖寶嗣)

因白雲度問西來密意未審如何。師曰待娑羅峰點頭即向汝道。

無事𢹂琴過翠蘿。佳人遙見喚鸚哥。金釵斜插渾忘處。別有心情動客多。(野堂倪)

此夜天孫竟渡河。鵲橋南望最情多。成都不隔支機石。宛轉臨筵發浩歌。(文玉璣)

大鑒下二十四世

婺州伏龍無明千巖元長禪師(中峰本嗣)

參中峰。峰授以狗子無佛性話三年。因往望亭聞雀聲有省。峰復斥之。師憤然。夜半忽鼠翻貓食器墮地有聲。恍然開悟。復往質峰。峰問趙州何故曰無。師曰鼠食貓飯。峰曰未在。師曰飯器破矣。峰曰破后如何。師曰筑碎方甓。峰乃微笑。

覺王立云。福無雙至。禍不單行。千巖到者里。眼睛突出撒手歸家。一場漏逗頓絕安排。諸仁者。既成漏逗又絕安排。且道明得什麼邊事。良久云。鴛鴦繡出自金針。

禍事臨頭骨也蘇。鼠偷貓飯太無辜。供招一一難翻款。養子之緣一笑符。(牧雲門)

半途煙雨濕眉端。未獲風吹那得閑。歸到畫堂山色暮。一聲玉笛喚開顏。(靈機觀)

從門入者非家珍。別有壺公天地春。錯聽兩番聲色事。耳中

{ "translations": [ "現代漢語譯本：", "好就好，美就美。為什麼不能是歸期呢？只因爲路已走到盡頭，山更加遙遠。可憐啊，（我）墮落成了奴隸。", "", "臺州華頂無見先睹禪師（凈慈倫下瑞巖寶嗣）", "", "有僧人白雲詢問西來密意是什麼，禪師說：『等娑羅峰（山峰名）點頭，我就告訴你。』", "", "沒事的時候帶著琴經過翠綠的蘿蔓。美麗的女子遠遠看見，呼喚著鸚鵡。金釵斜插著，完全忘記了身在何處。別樣的心情，打動了許多客人。（野堂倪）", "", "今夜織女星（天孫）終於渡過銀河。在鵲橋南邊眺望，最是情意綿綿。成都離支機石（傳說中織女放置織布機的石頭）並不遙遠。婉轉地在宴席上高歌。（文玉璣）", "", "大鑒下二十四世", "", "婺州伏龍無明千巖元長禪師（中峰本嗣）", "", "（千巖元長禪師）參拜中峰禪師。中峰禪師用『狗子無佛性』的話頭教導他三年。因為前往望亭，聽到雀鳥的叫聲，有所領悟。中峰禪師又斥責他。禪師憤恨不已。半夜裡忽然老鼠翻倒了貓的食器，掉在地上發出聲響。禪師恍然大悟。再次去見中峰禪師。中峰禪師問：『趙州禪師為什麼說『無』？』禪師說：『老鼠吃了貓的飯。』中峰禪師說：『還沒說到點子上。』禪師說：『飯碗破了。』中峰禪師說：『破了之後怎麼樣？』禪師說：『打碎了做成磚頭。』中峰禪師這才微笑。", "", "覺王（佛的別稱）說：『福無雙至，禍不單行。』千巖禪師到這裡，眼睛突出，撒手回家。一場漏逗，完全斷絕了安排。各位仁者，既然已經漏逗，又斷絕了安排。那麼，說明白了什麼事情呢？』良久，說：『鴛鴦是（用）金針繡出來的。』", "", "禍事臨頭，骨頭也酥軟了。老鼠偷貓的飯，太無辜了。供詞一一難以翻案，養子的緣分，一笑而過。（牧雲門）", "", "半路煙雨打濕了眉毛。沒有風吹，哪裡能得空閑。回到畫堂，山色已晚。一聲玉笛，喚醒了笑顏。（靈機觀）", "", "從門進入的，不是家裡的珍寶。另有壺公（傳說中的神仙）的天地，一片春意盎然。兩次聽錯了聲色的事情，（仍然）在耳中。", "", "", "english_translations": [ "English version:", "'Good is good, beautiful is beautiful. Why can't it be the return date? Only because the road has reached its end, and the mountains are even more distant. Alas, (I) have fallen into being a slave.'", "", "Chan Master Wujian Xiandu of Huading, Taizhou (Ruian Baosi under Jingci Lun)", "", "A monk, Baiyun, asked what the secret intention of Bodhidharma's coming from the West was. The Chan Master said, 'When Mount Saruo (mountain name) nods, I will tell you.'", "", "'With nothing to do, carrying a zither, I pass through the verdant vines. A beautiful woman sees me from afar, calling out to the parrot. The golden hairpin is inserted askew, completely forgetting where she is. A different kind of feeling moves many guests.' (Ye Tang Ni)", "", "'Tonight, the Weaver Girl (Tiansun) finally crosses the Milky Way. Gazing south from the Magpie Bridge, the affection is most profound. Chengdu is not far from the loom stone (legendary stone where the Weaver Girl placed her loom). Gently, at the banquet, she sings a grand song.' (Wen Yuji)", "", "Twenty-fourth generation under Dajian (Huineng)", "", "Chan Master Wuming Qianyan Yuanchang of Fulong, Wuzhou (Ben Si of Zhongfeng)", "", "(Chan Master Qianyan Yuanchang) visited Chan Master Zhongfeng. Chan Master Zhongfeng taught him the topic of 'A dog has no Buddha-nature' for three years. Because he went to Wangting and heard the sound of sparrows, he had some understanding. Chan Master Zhongfeng scolded him again. The Chan Master was resentful. In the middle of the night, suddenly a mouse overturned the cat's food bowl, which fell to the ground and made a sound. The Chan Master suddenly realized. He went to see Chan Master Zhongfeng again. Chan Master Zhongfeng asked, 'Why did Chan Master Zhaozhou say 'Mu' (no)?' The Chan Master said, 'The mouse ate the cat's food.' Chan Master Zhongfeng said, 'Not quite there yet.' The Chan Master said, 'The rice bowl is broken.' Chan Master Zhongfeng said, 'What happens after it's broken?' The Chan Master said, 'Smash it into bricks.' Chan Master Zhongfeng then smiled.", "", "Jue Wang (another name for the Buddha) said, 'Blessings never come in pairs, misfortunes never come singly.' Chan Master Qianyan, arriving here, with eyes bulging, let go and went home. A scene of leakage, completely cut off the arrangement. All of you, since there has been leakage and the arrangement has been cut off, then, what matter has been clarified?' After a long silence, he said, 'The mandarin ducks are embroidered with golden needles.'", "", "'Misfortune is imminent, and the bones are softened. The mouse steals the cat's food, so innocent. The confessions are difficult to overturn one by one, the fate of raising a child, a smile passes it by.' (Mu Yunmen)", "", "'Halfway, the mist and rain wet the eyebrows. Without the wind blowing, how can one be free? Returning to the painted hall, the mountain colors are late. A sound of the jade flute awakens a smile.' (Lingji Guan)", "", "'What enters through the door is not the treasure of the house. There is another world of Master Hu (legendary immortal), full of spring. Mistaking the matters of sound and color twice, (still) in the ears.'" ] }

添卻幾多塵。(與庵歸)

夜半星輝天未曉。靈禽語語啼南鬥。乾坤一色玉通津。不染些塵無一有。無一有。大地山河發籟竅。(溟高峰)

鼠翻貓碗作聲來。千里烏騅忽喚回。不道千巖親撞著。卻如醒夢眼初開。(素庵仁)

幾番入海采珊瑚。每被逆風打落湖。昨夜船頭鼠吃板。天明上岸見王都。(秋山簣)

千巖示眾。無明者里祇使無明且無佛法。與你一棒太煞慈悲。與你一喝十分直截。你若作棒喝商量。便千里萬里也。

磬山修云。不作棒喝商量亦千里萬里也。且道作無明是佛法是。喝一喝　浮峰承云。既不得作佛法商量。又不得作棒喝商量。亦不得作無明商量。諸人作么生商量。

千巖因僧來參乃問甚處人。曰浙西。師曰此間無飯吃來作什麼。曰來求和尚佛法。師喚近前。僧近前。師即打一拳曰會么。曰不會。師曰。癡子。拳頭也不識。

報恩琇云。巖翁何用叨叨來求佛法。打破渠腦袋。倘知慚愧。免見妝村。

千巖示眾。老僧如猢猻種樹。種了便拔看。大眾。生根也未。眾無語。自代曰。根生也。

善權賢云。根生則不無。未免自起自倒。山僧也不種也不拔。祇問大眾。如何是無根樹子。眾無語。乃曰。無根樹子也不識。

千巖示眾。昨日

【現代漢語翻譯】 現代漢語譯本 添了多少塵埃？（與庵歸）

半夜星光閃耀天還沒亮。靈鳥聲聲啼叫指向南斗星。天地間渾然一色，如同通往玉界的道路。不沾染一絲塵埃，空無一物。空無一物啊，大地山河都在發出聲響。（溟高峰）

老鼠撥弄貓碗發出聲響。千里之外的烏騅馬彷彿被喚了回來。不是說在千巖萬壑中親自撞見，卻好像從夢中醒來，眼睛初次睜開。（素庵仁）

幾次下海采珊瑚，總是被逆風吹打落入湖中。昨夜船頭的耗子啃食船板，天亮上岸看見了王都。（秋山簣）

千巖禪師向大眾開示：在無明（avidyā）之中，只使用無明，既沒有佛法（Buddha-Dharma），也沒有其他。給你一棒，實在是太慈悲了。給你一喝，十分直接了當。你如果把棒喝當作可以商量的東西，那就差之千里萬里了。

磬山修云禪師說：不把棒喝當作可以商量的東西，也差之千里萬里了。那麼，作無明是佛法嗎？喝一聲——浮峰承云禪師說：既然不能把佛法當作可以商量的東西，又不能把棒喝當作可以商量的東西，也不能把無明當作可以商量的東西，各位，你們又當作什麼來商量呢？

千巖禪師因為有僧人前來參拜，就問：『你是哪裡人？』僧人回答：『浙西。』禪師說：『這裡沒飯吃，你來做什麼？』僧人說：『來求和尚的佛法。』禪師叫他走近前來。僧人走近前來。禪師就打了他一拳，說：『會了嗎？』僧人說：『不會。』禪師說：『癡子，連拳頭也不認識。』

報恩琇云禪師說：巖翁何必嘮嘮叨叨，來求佛法？打破他的腦袋，如果知道慚愧，就免得在村裡丟人現眼。

千巖禪師向大眾開示：老僧就像猴子種樹，種了就拔出來看看。各位，生根了嗎？』大眾沒有說話。禪師自己回答說：『生根了。』

善權賢云禪師說：生根了也不是沒有，但免不了自己站起來又自己倒下。山僧既不種也不拔，只是問各位：什麼是無根樹子？』大眾沒有說話。於是說：『無根樹子也不認識。』

千巖禪師向大眾開示：昨天

【English Translation】 English version How much dust has been added? (Returning with An)

Stars shine at midnight, but the sky is not yet dawn. Spiritual birds sing, pointing to the Southern Dipper. Heaven and earth are of one color, like a jade passage. Not stained by a speck of dust, nothing exists. Nothing exists, the great earth and mountains emit sounds from every orifice. (Ming Gaofeng)

A mouse overturns the cat's bowl, making a sound. The black horse from a thousand miles away seems to be called back. It's not that you personally encountered it in the thousands of cliffs, but it's like waking from a dream, eyes opening for the first time. (Su'an Ren)

Several times I went to the sea to collect coral, but each time I was blown into the lake by adverse winds. Last night, a rat gnawed on the boat's plank, and at dawn, I went ashore and saw the royal capital. (Qiushan Kui)

Qianyan instructs the assembly: In ignorance (avidyā), only use ignorance; there is neither Buddha-Dharma nor anything else. Giving you a blow is truly compassionate. Giving you a shout is very direct. If you treat the blow and shout as something to be discussed, then you are off by thousands of miles.

Qingshan Xiuyun says: Not treating the blow and shout as something to be discussed is also off by thousands of miles. Then, is acting in ignorance the Buddha-Dharma? A shout—Fufeng Chengyun says: Since you cannot treat the Buddha-Dharma as something to be discussed, nor can you treat the blow and shout as something to be discussed, nor can you treat ignorance as something to be discussed, what do you all use to discuss?

Qianyan asked a monk who came to visit, 'Where are you from?' The monk replied, 'Western Zhejiang.' The master said, 'There is no food here, what are you doing here?' The monk said, 'I came to seek the Dharma from the monk.' The master called him to come closer. The monk came closer. The master then struck him with a fist and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Fool, you don't even recognize a fist.'

Ba'en Xiuyun says: Why does Yan Weng need to be so verbose, coming to seek the Buddha-Dharma? Break his head, and if he knows shame, he will avoid making a fool of himself in the village.

Qianyan instructs the assembly: The old monk is like a monkey planting a tree, planting it and then pulling it out to see. Everyone, has it taken root?' The assembly was silent. The master answered himself, 'It has taken root.'

Shanquan Xianyun says: 'Taking root is not nothing, but you cannot avoid standing up and falling down on your own. This mountain monk neither plants nor pulls, but only asks everyone: What is a rootless tree?' The assembly was silent. Then he said, 'You don't even recognize a rootless tree.'

Qianyan instructs the assembly: Yesterday

兩軍出陣兩刃交鋒。未見輸贏難分勝負。老僧祇管看。忍俊不禁未免借鄧隱峰底錫杖子出來搖一搖。祇要諸人息戰。息戰後如何。薰風自南來。殿閣生微涼。

磬山修云。千巖老祖也是無風起浪平地生波。自起自倒了也。雖然如是。也為諸人切須照管自家鼻孔。莫把眉毛撕結。何故。成佛作祖易。空人忘我難。

千巖上堂。轉山河國土歸自己則易。轉自己歸山河國土則難。拈了也。父母未生前。道將一句來。

理安問云。千巖老祖高提祖印。向伏龍山中坐斷天下人舌頭。拋一句語直是難為吞吐。山僧今日不惜眉毛要與老祖相見。卓拄杖云。殺人須是活人刀。活人須是殺人劍。野狐成隊覷無門。瞎驢滅卻正法眼。復卓一下。

千巖因宋景濂學士來謁。師問。聞公閱盡一大藏。有諸。士曰然。師曰耳閱乎目觀也。曰亦目觀爾。師曰使目之能觀者公謂誰耶。士揚眉向之。師相視一笑。

林下尋師扣板扉。揚眉相向頗依俙。作家手眼天然別。笑里全韜殺活機。(山茨際)

宗鑒法林卷三十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十六

集云堂　編

大鑒下二十五世

蘇州鄧尉萬峰時蔚禪師(千巖長嗣)

參千巖。巖問

【現代漢語翻譯】 現代漢語譯本： 兩軍對壘，刀刃相交，未分勝負，難辨輸贏。老僧只是看著，忍不住要拿出鄧隱峰（Deng Yin Feng，人名）的錫杖搖一搖，只希望大家停止戰爭。停止戰爭后如何呢？薰風從南方吹來，殿閣里感到一絲涼意。 磬山修（Qingshan Xiu，人名）說，千巖老祖（Qianyan Laozu，人名，指千巖元長禪師）也是無風起浪，平地生波，自作自受。雖然如此，也是爲了大家著想，務必照顧好自己的鼻孔，不要愁眉苦臉。為什麼呢？成佛作祖容易，空掉自我，忘卻我執很難。 千巖上堂說法，轉移山河國土歸為己有容易，轉移自己歸於山河國土則難。說完了。在父母未生我之前，說出一句來。 理安（Li'an，人名）問道，千巖老祖高高舉起祖印，在伏龍山（Fulong Mountain，地名）中截斷天下人的舌頭，拋出的一句話真是難以吞吐。山僧今日不惜眉毛，要與老祖相見。拄著拄杖說，殺人須是活人刀，活人須是殺人劍。野狐成群結隊地窺視，卻找不到門路，瞎驢滅掉了正法眼。說完又拄了一下拄杖。 千巖因為宋景濂（Song Jinglian，人名）學士來拜訪，禪師問，聽說您閱盡了一大藏經，是這樣嗎？學士說，是的。禪師問，是用耳朵聽的還是用眼睛看的呢？回答說，是用眼睛看的。禪師說，那麼，使眼睛能夠觀看的是誰呢？學士揚起眉毛看著他。禪師與學士相視一笑。 林下尋師，敲打著簡樸的門扉，揚眉相對，頗有些相似。內行人的手法眼光自然不同，笑容里完全包含著殺活的玄機。（山茨際） 宗鑒法林卷三十五 卍新續藏第 66 冊 No. 1297 宗鑒法林 宗鑒法林卷三十六 集云堂　編 大鑒下二十五世 蘇州鄧尉萬峰時蔚禪師（Suzhou Dengwei Wanfeng Shiwei Chanshi，人名）（千巖長嗣） 參拜千巖，千巖問

【English Translation】 English version: Two armies face each other in battle, blades clash, with no victory or defeat yet determined. The old monk simply watches, unable to resist taking out Deng Yin Feng's (name of a person) staff and shaking it, hoping everyone will cease fighting. What happens after the fighting stops? A gentle breeze comes from the south, bringing a slight coolness to the halls and pavilions. Qingshan Xiu (name of a person) said, 'Old Master Qianyan (Qianyan Laozu, name of a person, referring to Chan Master Qianyan Yuanchang) also stirs up waves where there is no wind, creates ripples on flat ground, bringing it upon himself. Although this is so, it is also for the sake of everyone, be sure to take care of your own nostrils, do not knit your brows in worry. Why? It is easy to become a Buddha or an ancestor, but difficult to empty the self and forget attachment to the ego.' Qianyan ascends the hall to preach, 'It is easy to transfer mountains, rivers, and lands to oneself, but difficult to transfer oneself back to mountains, rivers, and lands.' That's all I have to say. Before your parents gave birth to you, say a word. Li'an (name of a person) asked, 'Old Master Qianyan raises the ancestral seal high, cutting off the tongues of all people in Fulong Mountain (name of a place). The phrase he throws out is truly difficult to swallow or spit out. This mountain monk, not caring about his eyebrows today, wants to meet the Old Master.' He strikes his staff and says, 'Killing requires a life-giving sword, giving life requires a killing sword. Packs of wild foxes peer about, finding no entrance, blind donkeys extinguish the eye of the true Dharma.' He strikes the staff again. Because Scholar Song Jinglian (name of a person) came to visit, Qianyan asked, 'I heard that you have read through the entire Tripitaka, is that so?' The scholar said, 'Yes.' The Chan master asked, 'Did you read it with your ears or observe it with your eyes?' He replied, 'I observed it with my eyes.' The Chan master said, 'Then, who is it that enables the eyes to observe?' The scholar raised his eyebrows and looked at him. The Chan master and the scholar looked at each other and smiled. Seeking a teacher in the forest, knocking on the simple door, raising eyebrows to face each other, quite similar. The methods and vision of an expert are naturally different, the smile completely conceals the mechanism of killing and giving life. (Shan Ci Ji) Zongjian Falin, Volume 35 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin Zongjian Falin, Volume 36 Compiled by Jiyun Hall Twenty-fifth Generation from Dajian Chan Master Shiwei of Wanfeng in Dengwei, Suzhou (Suzhou Dengwei Wanfeng Shiwei Chanshi, name of a person) (Successor of Qianyan) Visiting Qianyan, Qianyan asked

將什麼與老僧相見。師豎拳曰者里與和尚相見。巖曰死了燒了向何處安身立命。師曰。漚生漚滅水還在。風息波平月映潭。

風高月冷碧天橫。倏爾銀河瀉玉津。陡地都來成一色。一湖水漾一湖春。(慧門開)

陽春唱出待知音。白雪相呈意轉深。謾說困魚偏止濼。自來幽鳥悅喬林。(蕓庵容)

霜風凜凜難回互。未入羅裳骨已寒。不得陽春些子力。爭能長嘯獨𠙥䦨。(全鑒旭)

把個拳頭相見伊。轉身那覺在深泥。縱然躍出蓮華藕。不及金剛寶劍隨。(秋山簣)

萬峰因巖問。不是心不是佛不是物是個什麼。師以坐具打圓相叉手而立。一日普請斫松。師拈圓石作獻珠狀曰請師酬價。巖曰不值半文錢。師曰瞎。巖曰我也瞎你也瞎。師曰瞎瞎。

卓立孤峰遍九州。呈珠獻石瞎雙眸。無風白浪掀天地。一喝西江水逆流。(浮山珠)

萬峰因巖上堂舉無風荷葉動必定有魚行。師一喝拂袖便行。巖示偈曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。

松下千年有茯苓。如何得似寶珠明。快聞猛虎山中嘯。不礙游魚海底行。(牧雲門)

廓徹師資盡滅門。擎頭戴角氣雄奔。崑崙踢轉無回互。匝地風雷海岳昏。(資福觀)

大鑒下二十

【現代漢語翻譯】 現代漢語譯本： 問：用什麼與老僧相見？（老僧：年老的僧人，這裡指說話者自己） 師父豎起拳頭說：就用這個與和尚相見。（和尚：對僧人的尊稱） 巖問道：死了燒了，向何處安身立命？ 師父說：水面上氣泡生起又滅掉，但水還在；風停了，波浪平息了，月亮的影子映在水潭中。

風高月冷，碧藍的天空橫亙無際，忽然間銀河傾瀉下潔白的液體，一下子全都變成一個顏色，整個湖盪漾著春天的氣息。（慧門開）

在春天歌唱，等待知音；用白雪來比喻，心意更加深沉。不要說被困的魚只停留在濼水，本來幽靜的鳥兒就喜歡高大的樹林。（蕓庵容）

寒冷的霜風凜冽難當，還沒有穿上絲綢衣服，骨頭就已經感到寒冷。如果沒有春天的一點力量，怎能獨自在空曠的地方長嘯？（全鑒旭）

用一個拳頭與他相見，轉身卻發覺自己身處深深的泥潭。即使跳出蓮花藕，也比不上金剛寶劍的跟隨。（秋山簣）

萬峰因巖問道：不是心，不是佛，不是物，那是個什麼？ 師父用坐具畫了一個圓圈，然後叉手站立。 有一天，大家一起砍伐松樹。師父拿起一塊圓石頭，做出獻寶珠的樣子說：請師父給個價錢。 巖說：不值半文錢。 師父說：瞎了眼。 巖說：我也瞎了眼，你也瞎了眼。 師父說：瞎了眼，瞎了眼。

獨自聳立在九州各地的山峰上，獻寶珠獻石頭，雙眼都瞎了。沒有風也掀起滔天巨浪，一聲怒喝，西江之水都倒流。（浮山珠）

萬峰因巖上堂時舉例說：沒有風荷葉卻動，必定是有魚在遊動。 師父一聲怒喝，拂袖而去。 巖展示偈語說：茂盛的黃色花朵充滿眼簾，秋意正濃，白雲安穩地坐在碧綠的山峰頂上。無賓無主的句子輕易拈出，一聲怒喝，千江之水都倒流。

松樹下生長了千年的茯苓，怎麼能比得上寶珠的光明？最好能聽到猛虎在山中咆哮，不妨礙游魚在海底遊動。（牧雲門）

徹底地消滅了師徒關係，頭角崢嶸，氣勢雄壯奔放。在崑崙山踢一腳，無法挽回，天地間風雷激盪，山河昏暗。（資福觀）

大鑒之下二十代

【English Translation】 English version: Asked: With what shall I meet the old monk? (Old monk: an old monk, here referring to the speaker himself) The master raised his fist and said: I will meet the monk with this. (Monk: an honorific title for monks) Yan asked: After death and cremation, where shall one settle down and establish one's life? The master said: Bubbles rise and disappear on the water, but the water remains; the wind stops, the waves calm down, and the moon's reflection shines in the pool.

The wind is high, the moon is cold, and the blue sky stretches endlessly. Suddenly, the Milky Way pours down white liquid, instantly turning everything into one color. The entire lake ripples with the breath of spring. (Hui Men Kai)

Singing in the spring, waiting for a kindred spirit; using white snow as a metaphor, the intention becomes even deeper. Don't say that trapped fish only stay in the Luo River; originally, quiet birds love tall trees. (Yun An Rong)

The cold frost wind is bitterly difficult to resist. Before even putting on silk clothes, the bones already feel cold. Without a bit of spring's strength, how can one howl alone in the vast wilderness? (Quan Jian Xu)

Meeting him with a fist, turning around and realizing oneself is in a deep mud. Even if jumping out of the lotus root, it is not as good as the Vajra sword following. (Qiu Shan Kui)

Wanfeng Yin Yan asked: It is not mind, not Buddha, not object, what is it? The master drew a circle with the sitting cushion and then stood with his hands clasped. One day, everyone was chopping pine trees together. The master picked up a round stone, making a gesture of offering a precious pearl, and said: Please, master, give a price. Yan said: Not worth half a penny. The master said: Blind. Yan said: I am also blind, you are also blind. The master said: Blind, blind.

Standing alone on peaks all over Kyushu, offering pearls and stones, both eyes are blind. Even without wind, monstrous waves rise, with a roar, the water of the West River flows backward. (Fu Shan Zhu)

Wanfeng Yin Yan, in his lecture, cited the example: Without wind, the lotus leaves move, there must be fish swimming. The master gave a shout, flicked his sleeves, and left. Yan showed a verse saying: Lush yellow flowers fill the eyes, autumn is strong, white clouds sit peacefully on the green mountain peak. The sentence without guest or host is easily picked out, with a roar, the water of a thousand rivers flows backward.

Poria cocos that has grown for a thousand years under the pine tree, how can it compare to the brightness of a precious pearl? It is best to hear the roar of a tiger in the mountains, not hindering the fish swimming in the sea. (Mu Yun Men)

Completely eliminating the relationship between master and disciple, with prominent horns and majestic and unrestrained momentum. Kicking in the Kunlun Mountains, there is no turning back, the world is filled with wind and thunder, and the mountains and rivers are dim. (Zi Fu Guan)

Twenty generations under Dajian

六世

蘇州鄧尉寶藏普持禪師(萬峰蔚嗣)

萬峰付偈曰。大愚肋下痛還拳。三要三玄絕正偏。臨濟窟中師子子。鐙鐙續𦦨古今傳。峰臨入滅。有人問曰。和尚會中幾個得法弟子。峰示偈曰。慈悲無念。花開果熟。因地分明。慧寶致囑。

尿床鬼子眼睛開。肋下三拳實俊哉。要使爺錢非好子。生機一路道將來。(牧雲門)

正法眼藏都滅卻。撐撐拄拄是何宗。誰知無事生多事。鼓弄人家罪莫窮。(資福觀)

年老垂綸釣赤鱗。閑將一偈作香珍。尿床佛法無多子。杓卜由來賺後人。(南山端)

將門自古產英豪。克紹家聲展六韜。直得虎符懸肘后。崢嶸頭角奪高標。(可達衍)

張公吃酒李公顛。肋下還拳絕正偏。獅子窟中無異獸。聯芳續𦦨古今傳。(浮山珠)

一偈傳來異世人。燈燈續𦦨萬峰身。獅兒代代根荄脈。日月同明耀古春。(溟高峰)

臨濟一隻正法眼。拈來付囑與當人。一輪明月輝今古。萬戶千燈共一真。(南宗傳)

鳳穴丹雛窺一斑。全機肯諾較靈山。翻飛雲外金光現。無盡心燈照夜䦨。(喝崖悟)

大鑒下二十七世

杭州東明虛白慧旵禪師(寶藏持嗣)

因睹松有省。白藏。藏斥之。一日藏問。心不是佛。智不是道

【現代漢語翻譯】 現代漢語譯本 六世

蘇州鄧尉寶藏普持禪師(萬峰蔚嗣)

萬峰付偈曰：大愚肋下痛還拳，三要三玄絕正偏。臨濟窟中師子子，鐙鐙續𦦨古今傳。峰臨入滅，有人問曰：和尚會中幾個得法弟子？峰示偈曰：慈悲無念，花開果熟，因地分明，慧寶致囑。

尿床鬼子眼睛開，肋下三拳實俊哉。要使爺錢非好子，生機一路道將來。(牧雲門)

正法眼藏都滅卻，撐撐拄拄是何宗。誰知無事生多事，鼓弄人家罪莫窮。(資福觀)

年老垂綸釣赤鱗，閑將一偈作香珍。尿床佛法無多子，杓卜由來賺後人。(南山端)

將門自古產英豪，克紹家聲展六韜。直得虎符懸肘后，崢嶸頭角奪高標。(可達衍)

張公吃酒李公顛，肋下還拳絕正偏。獅子窟中無異獸，聯芳續𦦨古今傳。(浮山珠)

一偈傳來異世人，燈燈續𦦨萬峰身。獅兒代代根荄脈，日月同明耀古春。(溟高峰)

臨濟一隻正法眼，拈來付囑與當人。一輪明月輝今古，萬戶千燈共一真。(南宗傳)

鳳穴丹雛窺一斑，全機肯諾較靈山。翻飛雲外金光現，無盡心燈照夜䦨。(喝崖悟)

大鑒下二十七世

杭州東明虛白慧旵禪師(寶藏持嗣)

因睹松有省，白藏。藏斥之。一日藏問：心不是佛，智不是道？

【English Translation】 English version Sixth Generation

Zen Master Puchi of Baozang Temple, Dengwei, Suzhou (Successor of Wanfeng Wei)

Wanfeng gave a verse saying: 'Great Fool's (Dayu) ribs ache, returning the fist; the Three Essentials and Three Mysteries transcend right and wrong. In the Linji (Rinzai) cave, lion cubs; lamp after lamp continues the lineage, transmitted from ancient times to the present.' When Wanfeng was about to enter Nirvana, someone asked: 'How many Dharma-inheriting disciples are there in the Abbot's assembly?' Wanfeng showed a verse saying: 'Compassion and no-thought, flowers bloom and fruits ripen, the causal ground is clear, Huibao earnestly entrusts.'

'The bed-wetting ghost child opens his eyes; the three fists under the ribs are truly outstanding. To make the old man's money, one must not be a good-for-nothing; a path of vitality will be spoken of in the future.' (Moyunmen)

'The treasury of the Right Dharma Eye is all extinguished; propping and supporting, what sect is this? Who knows that from nothing, many things arise; manipulating others, the sin is boundless.' (Zifu Guan)

'An old man sits fishing for red carp; idly using a verse as precious incense. The bed-wetting Buddha-dharma has few children; divination has always deceived later people.' (Nanshan Duan)

'From a general's family, heroes are produced from ancient times; capable of inheriting the family tradition, displaying the Six Strategies. Directly obtaining the tiger tally hanging behind the elbow; towering horns seize the high standard.' (Keda Yan)

'Zhang drinks wine, and Li goes mad; returning the fist under the ribs transcends right and wrong. In the lion's cave, there are no different beasts; linking fragrance and continuing the lineage, transmitted from ancient times to the present.' (Fushan Zhu)

'A verse is transmitted to people of a different age; lamp after lamp continues the lineage of Wanfeng's body. Lion cubs, generation after generation, the root and veins; the sun and moon shine together, illuminating the ancient spring.' (Ming Gaofeng)

'Linji's one Right Dharma Eye, picking it up and entrusting it to the person at hand. A round bright moon shines through the past and present; ten thousand households and a thousand lamps share one truth.' (Nanzong Chuan)

'A phoenix chick in the phoenix nest glimpses a spot; the complete mechanism readily agrees, compared to Ling Mountain (Grdhrakuta). Flying and soaring beyond the clouds, golden light appears; the endless mind-lamp illuminates the night.' (He Ya Wu)

Twenty-seventh Generation from Dajian (Huineng)

Zen Master Xubai Huichan of Dongming, Hangzhou (Successor of Baozang Chi)

Upon seeing a pine tree, he had an awakening, Xubai (Empty White). Baozang rebuked him. One day, Baozang asked: 'Is the mind not Buddha? Is wisdom not the Way?'

。汝如何會。師近前問訊叉手而立。藏呵曰。汝在此許多時。還作者個見解。師乃發憤。至第二日驀然徹法源底。遂呈偈曰。一拳打破大虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。

金粟乘雲。大小寶藏雖用惡辣鉗錘。直是臭氣深重。若是金粟。待他眉毛定動劈脊便棒。直使赤灑灑地快活平生。

佛法真真似海深。擬將蠡測枉勞心。尖尖牛角翻身出。解把虛空定一針。(牧雲門)

曳翻自己閑巴鼻。一摑天輪透頂關。峭峭巍巍孤卓卓。當堂奪出爪牙斑。(資福觀)

打破虛空活卓卓。全身涌出絕承當。廓然獨露無私旨。天上人間沒處藏。(孤雲鑒)

緊把三關豈放鬆。驀然拶破太虛空。頭頭示現娘生面。始信從前費盡工。(溟高峰)

萬里長風展六韜。破關擊節在英豪。虛空拳倒家聲振。一喝還同日月高。(與庵歸)

徹底驗人非草草。那許外邊打之繞。一機迅發髑髏干。撲落虛空日杲杲。(素庵仁)

驀然扭著娘生鼻。始信今朝力用全。筑碎虛空掀海岳。孤光炯炯出重淵。(靈常奫)

大鑒下二十八世

金陵東山翼善海舟永慈禪師(東明旵嗣)

首謁太初原。初問父母未生前那個是汝本來面目。師從東過西叉手而立。初曰不

【現代漢語翻譯】 現代漢語譯本： 你如何理解？禪師走上前問訊，合掌站立。藏呵斥道：『你在這裡這麼久，有什麼見解？』禪師於是發憤，到第二天忽然徹底領悟了法源的根本，於是呈上偈語說：『一拳打破大虛空，百億須彌（Mount Sumeru，佛教宇宙觀中的中心山）不露蹤。借問其中誰是主？扶桑（Fusang，神話中的東方神樹）涌出一輪紅。』 金粟乘雲，大小寶藏雖然使用嚴厲的鉗錘，但還是臭氣熏天。如果是金粟，等他眉毛稍微動一下就劈頭一棒，直接讓他赤裸裸地快活一生。 佛法真是深似海，想要用蠡（一種海螺）來測量，只會白費心機。尖尖的牛角翻身而出，能夠把虛空釘住一針。(牧雲門) 推翻自己閑散的把柄，一巴掌打通天輪的頂關。峭拔巍峨，孤立卓絕，當堂奪出爪牙的痕跡。(資福觀) 打破虛空，活潑潑地，全身涌出絕對的承擔。廓然獨露無私的宗旨，天上人間無處可藏。(孤雲鑒) 緊緊把住三關，豈能放鬆？忽然拶破太虛空。處處示現娘生面，才相信從前費盡了功夫。(溟高峰) 萬里長風展開六韜（Six Secret Teachings，古代兵書），破關擊節在於英豪。虛空拳倒，家聲大振，一喝還如同日月般高。(與庵歸) 徹底檢驗人，不是草率從事，哪裡容許在外邊打轉繞圈？一機迅猛發動，髑髏（skull）乾裂，撲落虛空，陽光明亮。(素庵仁) 忽然扭住娘生的鼻子，才相信今天力量完全發揮。筑碎虛空，掀動海岳，孤光炯炯，從深淵中發出。(靈常奫) 大鑒下二十八世 金陵東山翼善海舟永慈禪師(東明旵嗣) 最初拜見太初原禪師。太初原禪師問：『父母未生前，哪個是你的本來面目？』禪師從東走到西，合掌站立。太初原禪師說：『不！』

【English Translation】 English version: How do you understand? The master stepped forward, inquired, and stood with his hands clasped. Zang scolded, 'You've been here for so long, what insights do you have?' The master then became determined, and on the second day, he suddenly thoroughly understood the source of the Dharma, and presented a verse saying: 'With one punch, I shatter the great void, a hundred billion Sumerus (Mount Sumeru, the central mountain in Buddhist cosmology) leave no trace. May I ask, who is the master within? From Fusang (Fusang, a mythical tree in the East) emerges a round of red sun.' Jin Su Cheng Yun, although using harsh pincers and hammers on treasures large and small, still reeks of stench. If it were Jin Su, he would strike with a staff the moment his eyebrows twitched, directly allowing him to live a carefree life in the nude. The Buddha-dharma is truly as deep as the sea; trying to measure it with a conch shell is a waste of effort. The sharp bull's horn turns outward, able to pin the void with a needle. (Mu Yun Men) Overturning one's own idle handle, a slap breaks through the crown gate of the heavenly wheel. Steep and towering, solitary and independent, seizing the traces of claws and teeth in the hall. (Zi Fu Guan) Shattering the void, vividly and completely, the whole body bursts forth with absolute responsibility. Vastly and uniquely revealing the selfless purpose, there is nowhere to hide in heaven and earth. (Gu Yun Jian) Holding tightly to the three barriers, how can one relax? Suddenly crushing the great void. Manifesting the face one was born with everywhere, only then believing that all previous efforts were worthwhile. (Ming Gao Feng) A long wind of ten thousand miles unfolds the Six Secret Teachings (Six Secret Teachings, ancient military text), breaking through barriers and striking the beat lies in heroes. The void is overturned by a fist, the family reputation is greatly enhanced, a shout is like the sun and moon in the sky. (Yu An Gui) Thoroughly examining people is not done carelessly; how can one allow circling around on the outside? One machine swiftly activates, the skull dries up, falling into the void, the sun is bright. (Su An Ren) Suddenly twisting the nose one was born with, only then believing that today's strength is fully utilized. Crushing the void, stirring up the seas and mountains, the solitary light shines brightly, emerging from the deep abyss. (Ling Chang Yun) Twenty-eighth generation under Dajian Jinling Dongshan Yishan Haizhou Yongci Zen Master (Dongming Chan successor) Initially visited Zen Master Taichu Yuan. Zen Master Taichu Yuan asked: 'Before your parents were born, what is your original face?' The master walked from east to west, standing with his hands clasped. Zen Master Taichu Yuan said: 'No!'

是不是。師曰兩眼對兩眼。初頷之。復謁東明旵問無相福田衣何人合得披。明便掌。師曰作么。明又掌。師曰一掌不作一掌用又如何。明覆掌。師曰老和尚名不虛傳。展具作禮三拜。未幾開法翼善。明專僧送衣拂至。有偈曰。分付慈海舟。訪我我無酬。明年之明日。西風笑點頭。明年東明如期示寂。

何處歸來宿草菴。老君錯認古瞿曇。一番驟雨花容褪。縹緲峰高滴翠嵐。(牧雲門)

見得乾坤大似鬥。如何撥著便饃糊。眼光廓落超方外。始信從前不丈夫。(資福觀)

大鑒下二十九世

金陵高峰寺寶峰智瑄禪師(海舟慈嗣)

依海舟于翼善親炙多年。見理精徹履踐穩實。舟授以偈曰。迷悟猶如空里云。碧天明凈了無痕。歷然世界其中露。殺活拈來總現成。

天自蒼蒼水自清。銀鉤驀釣渡江人。反流棹轉村邊岸。得路歸來滿面春。(資福觀)

寶峰因天奇瑞參。師問甚處來。曰北京。師曰別有去處么。曰隨方瀟灑。師曰曾到四川否。曰到。師曰四川境界與此間如何。曰江山雖異風月一般。師豎拳曰還有者個么。曰無。師曰因甚卻無。曰非我境界。師曰如何是汝境界。曰諸佛不能識誰敢強定名。師曰汝豈不是著空。曰終不向鬼窟里作活計。師曰西天九十六種外道汝是第一。

【現代漢語翻譯】 現代漢語譯本 是不是。禪師說：『兩眼對著兩眼。』（意指心心相印，直接領悟）那人最初點頭表示領會。後來又去拜見東明旵（Dongming Chan，人名）禪師，問：『無相福田衣（wuxiang futianyī，象徵佛法的袈裟）什麼樣的人才配穿？』東明（Dongming）禪師便打了他一掌。那人說：『為什麼打我？』東明（Dongming）禪師又打了他一掌。那人說：『一掌不當作一掌用，又該如何？』東明（Dongming）禪師再次打了他一掌。那人說：『老和尚的名聲果然名不虛傳。』於是展開坐具，向東明（Dongming）禪師行了三拜之禮。不久之後，那人就在翼善寺開堂說法。東明（Dongming）禪師派一位僧人送去袈裟和拂塵，並附上一首偈語：『交付給慈海舟（Cihai Zhou，人名），拜訪我，我沒有什麼可以回報。明年之明日，西風笑著點頭。』第二年，東明（Dongming）禪師如期圓寂。

何處歸來，寄宿在草菴？老君（Laojun，道教人物）錯把你看作古瞿曇（Gutaam，即釋迦牟尼佛）。一場急雨，花容凋謝，縹緲峰（Piaomiao Feng，山名）高聳，滴翠的嵐氣。（牧雲門（Muyun Men，人名））

見得乾坤（Qiankun，天地）廣大如斗，為何一撥弄就變得模糊？眼光廓然灑落，超越方外，這才相信從前不是大丈夫。（資福觀（Zifu Guan，地名））

大鑒（Dajian，指六祖慧能）下二十九世

金陵（Jinling，地名）高峰寺（Gaofeng Si，寺名）寶峰智瑄（Baofeng Zhixuan，人名）禪師（海舟慈嗣（Haizhou Cisi，人名，法號））

依止海舟（Haizhou）禪師在翼善寺（Yishan Si，寺名）親近多年，見解精深透徹，修行穩健踏實。海舟（Haizhou）禪師授予他一首偈語：『迷悟猶如空中的云，碧藍的天空明凈無痕。歷歷分明的世界顯露其中，殺活之機拈來總是現成。』

天自蒼蒼，水自清清，銀鉤輕釣，引渡江上之人。掉轉船頭，回到村邊岸旁，得路歸來，滿面春風。（資福觀（Zifu Guan，地名））

寶峰（Baofeng）禪師因為天奇瑞（Tianqi Rui，人名）禪師前來參訪。禪師問：『從哪裡來？』答：『北京（Beijing）。』禪師問：『還有別的地方要去嗎？』答：『隨處瀟灑自在。』禪師問：『去過四川（Sichuan）嗎？』答：『去過。』禪師問：『四川（Sichuan）的境界和這裡比如何？』答：『江山雖然不同，風月卻是一樣。』禪師豎起拳頭說：『還有這個嗎？』答：『沒有。』禪師問：『為什麼說沒有？』答：『不是我的境界。』禪師問：『什麼是你的境界？』答：『諸佛都不能認識，誰敢強行定名？』禪師問：『你豈不是執著于空？』答：『我終究不會在鬼窟里做活計。』禪師說：『西天九十六種外道，你是第一。』

【English Translation】 English version Is it so? The master said, 'Eyes meet eyes.' (Meaning a direct understanding, a meeting of minds) The person initially nodded in agreement. Later, he visited Dongming Chan (Dongming Chan, a name) and asked, 'What kind of person is worthy of wearing the Wuxiang Futian Robe (wuxiang futianyī, a robe symbolizing the Dharma)?' Dongming (Dongming) slapped him. The person said, 'Why did you hit me?' Dongming (Dongming) slapped him again. The person said, 'If one slap is not used as one slap, then how should it be?' Dongming (Dongming) slapped him once more. The person said, 'The old master's reputation is indeed well-deserved.' Then he unfolded his sitting mat and bowed three times to Dongming (Dongming). Not long after, he began to preach at Yishan Temple. Dongming (Dongming) sent a monk to deliver the robe and whisk, along with a verse: 'Entrusted to Cihai Zhou (Cihai Zhou, a name), visiting me, I have nothing to repay. The day after next year, the west wind will smile and nod.' The following year, Dongming (Dongming) passed away as scheduled.

Where do you return from, lodging in a thatched hut? Laojun (Laojun, a Taoist figure) mistakenly recognizes you as the ancient Gutaam (Gutaam, i.e., Shakyamuni Buddha). After a sudden rain, the beauty of the flowers fades, Piaomiao Peak (Piaomiao Feng, a mountain name) stands tall, with emerald mist dripping. (Muyun Men (Muyun Men, a name))

Having seen the universe (Qiankun, heaven and earth) as vast as a dipper, why does it become blurred with a single touch? The gaze is vast and unrestrained, transcending the mundane, only then do you believe that you were not a true man before. (Zifu Guan (Zifu Guan, a place name))

Twenty-ninth generation after Dajian (Dajian, referring to the Sixth Patriarch Huineng)

Chan Master Baofeng Zhixuan (Baofeng Zhixuan, a name) of Gaofeng Temple (Gaofeng Si, a temple name) in Jinling (Jinling, a place name) (Successor of Haizhou Cisi (Haizhou Cisi, a name, Dharma name))

He relied on Chan Master Haizhou (Haizhou) at Yishan Temple (Yishan Si, a temple name) for many years, with profound and thorough understanding, and steady and solid practice. Chan Master Haizhou (Haizhou) gave him a verse: 'Delusion and enlightenment are like clouds in the sky, the azure sky is clear and without a trace. The distinct world is revealed within, the mechanism of killing and giving life is always readily available.'

The sky is naturally blue, the water is naturally clear, a silver hook lightly fishes, guiding people across the river. Turning the boat around, returning to the shore by the village, returning home on the right path, with a face full of spring breeze. (Zifu Guan (Zifu Guan, a place name))

Chan Master Baofeng (Baofeng) received Tianqi Rui (Tianqi Rui, a name) who came to visit. The master asked, 'Where do you come from?' He replied, 'Beijing (Beijing).' The master asked, 'Do you have other places to go?' He replied, 'Wandering freely everywhere.' The master asked, 'Have you been to Sichuan (Sichuan)?' He replied, 'Yes.' The master asked, 'How is the scenery of Sichuan (Sichuan) compared to here?' He replied, 'Although the landscapes are different, the wind and moon are the same.' The master raised his fist and said, 'Is there this?' He replied, 'No.' The master asked, 'Why do you say there is none?' He replied, 'It is not my realm.' The master asked, 'What is your realm?' He replied, 'Even the Buddhas cannot recognize it, who dares to forcibly define it?' The master asked, 'Aren't you attached to emptiness?' He replied, 'I will never make a living in a ghost cave.' The master said, 'Among the ninety-six heretical paths of the Western Heaven, you are the first.'

瑞拂袖便行。

金粟乘雲。寶峰應機綿密覿面活埋。不是天奇和尚洎合失卻一隻眼。雖然如是。且如何是九十六種外道底第一。良久云。諸佛不能識。誰敢強安名。

何故繁詞掃不開。一拳高鑒自能裁。西天外道雖蒙記。透網之鱗喚不來。(牧雲門)

放開一線針來往。掣斷玄津鱗鼓腮。吸盡太湖千萬頃。滔天浪涌響如雷。(資福觀)

隨方瀟灑大方家。拶著當頭便返躑。箇中境界阿誰知。諸佛從來不能識。(孤雲鑒)

一般風月。境界幽深。諸佛不識。誰是知音。桃花爛熳春風遠。千里相思動客心。(全鑒旭)

臨機棒喝當時分。鶻眼龍睛手自親。觸著通身寒徹骨。不驚人處也驚人。(拳石沃)

大鑒下三十世

竟陵荊門天奇本瑞禪師(寶峰瑄嗣)

示眾。世間無法。出世間無法。若透得者個無法。歸家穩坐。

磬山修云。奇祖祇要盡法不顧無民。不肖子孫卻不恁么。世間無法。出世間無法。透得者個無法。正好行腳。　晦曇承云。二大老。一人善收不善放。一人善放不善收。不肖土上加泥去也。世間無法。出世間無法。透得者個無法。好與三十棒。何故。殺人刀活人劍。

天奇上堂。僧問如何是高峰宗旨。師曰。石馬嘶風居物外。金雞高唱

【現代漢語翻譯】 現代漢語譯本： 瑞禪師拂袖便離開了。

金粟佛乘雲而來。寶峰禪師應機說法，綿密無間，直面當下卻又如被活埋一般。如果不是天奇和尚，恐怕就要失去一隻眼睛了。雖然是這樣，那麼什麼是九十六種外道（佛教以外的學說）中的第一種呢？良久之後說，『諸佛都不能識別，誰又敢強行給它安上名字呢？』

為什麼繁瑣的言辭無法掃清迷霧？一拳高舉如明鏡，自然能夠裁斷。西天的外道雖然被記載，但想要抓住漏網之魚卻無法呼喚而來。（牧雲門）

放開一線，針腳來回穿梭；截斷玄津，魚鱗鼓動腮幫。吸盡太湖千萬頃的水，滔天巨浪涌起，聲響如雷。（資福觀）

隨處瀟灑自在，真乃大方之家。逼到當頭，立刻反身退避。這其中的境界，有誰能夠知曉？諸佛從來都不能識別。（孤雲鑒）

同樣的風花雪月，境界卻幽深莫測。諸佛都不能識別，誰才是真正的知音？桃花爛漫，春風吹遠，千里相思，觸動遊子的心。（全鑒旭）

臨機棒喝，當時就應分辨清楚。銳利的眼光，親手把握。觸碰到，就全身寒冷徹骨。不驚人的地方，也令人震驚。（石沃）

大鑒禪師（六祖慧能）下三十世

竟陵荊門天奇本瑞禪師（寶峰瑄的嗣法弟子）

示眾說：『世間沒有法，出世間也沒有法。如果能夠透徹這個無法，就能安穩地回到自己的家。』

磬山修說：『天奇祖師只要窮盡法，而不顧及沒有民眾。不肖子孫卻不這樣認為。世間沒有法，出世間也沒有法。透徹了這個無法，正好可以去行腳雲遊。』晦曇承說：『兩位大老，一人善於收斂而不善於放開，一人善於放開而不善於收斂。不肖子孫這是在泥土上又加泥土啊。世間沒有法，出世間沒有法。透徹了這個無法，應該賞他三十棒。為什麼？因為殺人刀也是活人劍。』

天奇禪師上堂說法。有僧人問：『什麼是高峰禪師的宗旨？』禪師說：『石馬在風中嘶鳴，居於事物之外；金雞高聲啼唱。』

【English Translation】 English version: Zen Master Rui brushed his sleeve and left.

Golden Millet (Jin Su, a Buddha's name) rides on clouds. Bao Feng (name of a Zen master) responds to the occasion with seamless and thorough teachings, face to face, yet like being buried alive. If it weren't for Zen Master Tianqi (name of a Zen master), one would have lost an eye. Even so, what is the first of the ninety-six kinds of heretical paths (outside of Buddhism)? After a long pause, he said, 'Even Buddhas cannot recognize it, who dares to forcibly give it a name?'

Why can't verbose words sweep away the confusion? A fist raised high like a mirror can naturally judge. Although the heretical paths of the Western Heaven (India) are recorded, one cannot summon the fish that slip through the net. (Mu Yun Men)

Release a thread, the needle goes back and forth; sever the dark ford, the fish scales bulge the cheeks. Drain the ten thousand acres of Tai Lake (a large lake in China), the滔天巨浪 surging waves roar like thunder. (Zi Fu Guan)

Free and unrestrained everywhere, truly a generous person. When pressed head-on, immediately retreat. Who can know the realm within? Buddhas have never recognized it. (Gu Yun Jian)

The same wind and moon, the realm is deep and secluded. Buddhas cannot recognize it, who is the true confidant? Peach blossoms bloom brilliantly, the spring breeze blows far away, a thousand miles of longing stirs the traveler's heart. (Quan Jian Xu)

A staff and shout at the opportune moment, to be distinguished at that time. Sharp eyes and dragon pupils, handle it yourself. Touching it, the whole body is cold to the bone. Even where it is not surprising, it is also shocking. (Shi Wo)

The thirtieth generation after Zen Master Dajian (Huineng, the Sixth Patriarch)

Zen Master Tianqi Benrui of Jingling Jingmen (a Dharma heir of Baofeng Xuan)

Addressing the assembly, he said: 'There is no Dharma in the world, and there is no Dharma beyond the world. If you can penetrate this 'no Dharma,' you can return home and sit securely.'

Qingshan Xiu said: 'Ancestor Qi only wants to exhaust the Dharma, without regard for the lack of people. Unworthy descendants do not think so. There is no Dharma in the world, and there is no Dharma beyond the world. Penetrating this 'no Dharma' is perfect for traveling on foot.' Huitan Cheng said: 'The two great elders, one is good at collecting but not good at releasing, and the other is good at releasing but not good at collecting. Unworthy descendants are adding mud on top of mud. There is no Dharma in the world, and there is no Dharma beyond the world. Penetrating this 'no Dharma' deserves thirty blows. Why? Because the sword that kills is also the sword that gives life.'

Zen Master Tianqi ascended the hall to preach. A monk asked: 'What is the principle of Zen Master Gaofeng?' The Zen master said: 'The stone horse neighs in the wind, dwelling outside of things; the golden rooster crows loudly.'

御樓前。曰有何奇特。師曰。不遇知音者。徒勞話歲寒。曰祖祖相傳傳個甚麼。師曰。海底泥牛翻白浪。林中石女播清風。曰大地全彰是甚麼人受用。師曰東村李二哥。

承天怡云。入理深談則不無。天奇老祖若要提持高峰宗旨。猶欠一著在。

天奇一日為普照太初二上座舉曰。不論向上三玄。要了末後一著。太曰如何是末後一著。師曰。風吹墻畔柳。日曬澗邊榆。照曰。青山低處見天闊。紅藕開時聞水香。太作噦聲曰正是弄㭰。師曰你作么生。太曰如人上墻百無所計。師作噦聲。遂起身歸位。

石車乘雲。一噦聲百無所計。一噦聲起身歸位。具眼底辯看。

秀州天寧法舟道濟禪師(華頂睹下七世吉庵祚嗣)

因陸五臺問畫前元有易否。師曰若無將什麼畫。曰畫后如何。師曰元無一畫。曰。現有六十四卦。何得言無。師曰居士莫著文字好。曰請師離文字發一爻看。師召五臺。臺應諾。師曰者一爻從何處起。

普明用云。畫前畫后。論有論無。總與大易無交涉。直饒一喚一諾爻象分明。也未是衲僧極則。畫前元有易否。何不便喚五臺。待他應諾。卻好云元有易否。陸公者里必然別有所入。且免後來許多周遮。

倒垣破屋住幽林。徹后通前不掩門。轉北面南接影響。可憐咫尺

【現代漢語翻譯】 現代漢語譯本： 御樓前，（學人）問道：『（禪師）有什麼奇特之處？』禪師說：『不遇到理解我的人，白費口舌談論歲寒松柏。』（學人）問：『祖祖輩輩相傳，傳的是什麼？』禪師說：『海底的泥牛翻起白色的浪花，林中的石女播撒清涼的風。』（學人）問：『大地完全顯露，是誰在受用？』禪師說：『東村的李二哥。』 承天怡云禪師評論說：『深入理性的談論並非沒有，但天奇老祖如果想要提倡高峰禪師的宗旨，還欠缺一步。』 天奇禪師有一天為普照和太初兩位上座舉例說：『不論向上三玄（指禪宗的玄妙之處），要了結末後一著（指最終的歸宿）。』太初問：『如何是末後一著？』禪師說：『風吹墻邊的柳樹，日曬澗邊的榆樹。』普照說：『青山低矮處，可見天空廣闊；紅蓮盛開時，可聞水面清香。』太初作嘔吐聲說：『這正是弄巧成拙。』禪師問：『你怎麼樣？』太初說：『如人上墻，百無所計（毫無辦法）。』禪師也作嘔吐聲，於是起身回到座位。 石車乘雲禪師評論說：『一聲嘔吐，百無所計；一聲嘔吐，起身歸位。有眼力的人仔細辨別。』 秀州天寧法舟道濟禪師（華頂睹下七世吉庵祚的嗣法弟子） 因為陸五臺問：『畫之前原本有《易經》嗎？』禪師說：『如果沒有，用什麼來畫？』（陸五臺）問：『畫之後如何？』禪師說：『原本沒有一畫。』（陸五臺）問：『現在有六十四卦，怎麼說沒有？』禪師說：『居士最好不要執著于文字。』（陸五臺）問：『請禪師離開文字，發一爻看看。』禪師召喚『五臺』。陸五臺應諾。禪師說：『這一爻從何處生起？』 普明用禪師評論說：『畫前畫后，論有論無，總與《易經》沒有關係。即使一喚一諾，爻象分明，也不是衲僧（指僧人）的極則。畫前原本有《易經》嗎？為什麼不直接呼喚五臺，等他應諾后，再說原本有《易經》嗎？陸五臺在這裡必然另有所悟，且免去後來許多周折。』 住在倒塌的墻垣和破敗的房屋中，身處幽靜的樹林；徹悟之後，通達前後，不掩柴門。從北向南，接納影響，可惜近在咫尺。

【English Translation】 English version: In front of the pavilion, (a student) asked: 'What is special about (the Zen master)?' The Zen master said: 'Without meeting someone who understands me, it's a waste of breath to talk about the pine and cypress in the cold season.' (The student) asked: 'What is being passed down from generation to generation?' The Zen master said: 'The mud ox at the bottom of the sea stirs up white waves, and the stone woman in the forest scatters a cool breeze.' (The student) asked: 'The entire earth is fully revealed, who is benefiting from it?' The Zen master said: 'Li Erge from the east village.' Chan Master Chengtian Yiyun commented: 'Deep discussions into reason are not without merit, but if Old Ancestor Tianqi wants to promote the principles of Zen Master Gaofeng, he is still one step short.' One day, Zen Master Tianqi gave an example to the two senior monks, Puzhao and Taichu, saying: 'Regardless of the three mysteries above (referring to the profound aspects of Zen), one must conclude the last move (referring to the final destination).' Taichu asked: 'What is the last move?' The Zen master said: 'The wind blows the willow tree by the wall, and the sun shines on the elm tree by the stream.' Puzhao said: 'Where the green mountains are low, the sky appears vast; when the red lotus blooms, the fragrance of water can be smelled.' Taichu made a vomiting sound and said: 'This is precisely being clumsy and making things worse.' The Zen master asked: 'What about you?' Taichu said: 'Like a person climbing a wall, with no plan whatsoever (helpless).' The Zen master also made a vomiting sound, and then got up and returned to his seat. Chan Master Shiche Chengyun commented: 'One vomiting sound, no plan whatsoever; one vomiting sound, getting up and returning to the seat. Those with discerning eyes should carefully distinguish.' Zen Master Daoji of Tianning Fazhou in Xiuzhou (a Dharma heir of Ji'an Zuo, the seventh generation under Du of Huading) Because Lu Wutai asked: 'Before the painting, was there originally the I Ching (Book of Changes)?' The Zen master said: 'If there wasn't, what would you use to paint?' (Lu Wutai) asked: 'What about after the painting?' The Zen master said: 'Originally there was no painting.' (Lu Wutai) asked: 'Now there are sixty-four hexagrams, how can you say there aren't?' The Zen master said: 'Layman, it's best not to be attached to words.' (Lu Wutai) asked: 'Please, Zen master, depart from words and issue a line to see.' The Zen master called out 'Wutai'. Lu Wutai responded. The Zen master said: 'Where does this line arise from?' Chan Master Puming Yong commented: 'Before the painting and after the painting, discussing existence and non-existence, has nothing to do with the I Ching. Even if there is a call and a response, and the hexagrams are clear, it is not the ultimate for a monk (referring to a monk). Was there originally the I Ching before the painting? Why not directly call Wutai, and after he responds, then say, was there originally the I Ching? Lu Wutai must have had another realization here, and avoid many later complications.' Living in collapsed walls and dilapidated houses, residing in secluded forests; after thorough enlightenment, understanding the past and the future, not closing the thatched door. Facing south from the north, receiving influences, it's a pity it's so close.

隔千尋。(玉林琇)

羲皇殿上話庖氏。夫子庭前毀仲尼。共住都因不相識。卻教腦後擊金錘。(一初元)

大鑒下三十一世

隨州關子嶺龍泉無聞絕學正聰禪師(天奇瑞嗣)

參天奇。執侍久之。一日奇問。在世忘世時如何。師曰了物非物。曰在念忘念時如何。師曰於心無心。曰心物俱忘時如何。師曰。華山高突兀。太行峰嵯峨。奇乃付偈曰。破情情破破還情。絕跡無私精內精。知是個中今不惜。盡籯分付與仁行。

雲漢滿云。了物非物。好肉剜瘡。於心無心。眼中著楔。若非末後一句。幾乎喚作義學沙門。

相逢已是暗投機。盡把傢俬說向伊。心物俱忘天地外。華山豈逐四時移。(拳石沃)

無聞因僧問如何是本來面目。師曰石香亭。曰便恁么去時如何。師曰喪卻了也。

笑巖寶云。放去較危。收來太速。復頌。

古云峰頂人難覷。偶被風吹映夕霞。百鳥未歸天已晚。夜深依舊宿蘆花。

無聞因天奇問。苦樂皆心因何外取。師曰祇為不了。曰是非皆事因何妄承。師曰錯認定盤星。曰迷悟皆人因何不董。師曰。早知鐙是火。豈向四方求。

鐘聲披起郁多羅。大地何人眼不摩。領得分明燈火意。翻雲覆雨奈渠何。(牧雲門)

春園爛熳花

浪潑。弄蝶爭妍撲鼻香。日落茅檐天色晚。一輪霜月照池塘。(資福觀)

有水皆含天上月。無山不帶嶺頭云。緣何世逐癡男女。誤認張郎作李君。(旭雲端)

織女夜來機線拙。無端弄巧雀河邊。饒將薄霧遮羅袖。未舞春風肘已穿。(全鑒旭)

大鑒下三十二世

北京笑巖月心德寶禪師(龍泉聰嗣)

參絕學于關子嶺。因洗菜次。忽一菜葉逐水圓轉捉不著。有省。𢹂籃歸遇學。學問是什麼。師曰一籃菜。曰何不別道一句。師曰請別問來。學休去。一日辭學。學舉拂子曰。曏者里道得一句。出格可去。師無語。嗣後再參學。學問。人人有個父母。子之父母今在何處。師曰一火焚之。曰恁么則子無父母耶。師曰。有則有。佛眼覷不見。曰子見么。師曰某亦不見。曰子何不見。師曰若見則非真父母。學曰善哉。遂印可。

水裡拾來火里燒。出頭天外自逍遙。翻思未會機前著。有一毫兮是一毫。(平陽忞)

一莖菜葉忽隨流。喜躍歸來盡底酬。父母遍身紅爛也。瞎驢端許振宗猷。(理安問)

一莖圓轉一尖新。𢹂籃歸去意休呈。雲收雨散江天暮。紅爐一點片雪輕。(嘯庵本)

伸手不及處。見得一莖菜。一火焚之處。通達絕無礙。本來真父母。一口百雜碎。雖然七

【現代漢語翻譯】 現代漢語譯本： 浪花飛濺，蝴蝶爭相在芬芳的花朵旁飛舞。夕陽西下，茅草屋頂籠罩在傍晚的暮色中，一輪皎潔的月亮照亮了池塘。（資福觀） 有水的地方都倒映著天上的月亮，沒有山的地方不籠罩著山頂的雲霧。為什麼世人總是追逐愚癡的男女情愛，錯誤地把張郎認作李君呢？（旭雲端） 織女今夜紡織的絲線不夠精巧，無端賣弄技巧在雀河邊。即使用薄霧遮住絲綢的衣袖，還沒在春風中起舞，手肘就已經磨破了。（全鑒旭） 大鑒下第三十二世 北京笑巖月心德寶禪師（龍泉聰嗣） 在關子嶺參究絕學，因為洗菜的時候，忽然一片菜葉隨著水流旋轉，無法抓住，有所領悟。拿著菜籃回去遇到學，學問什麼是學問？禪師說：『一籃菜。』學說：『為什麼不說一句別的？』禪師說：『請向別人問去。』學休離開了。一天，禪師向學告辭，學拿起拂塵說：『向這裡說得出一句，就可以離開。』禪師沒有說話。之後再次參學，學問：『人人都有父母，你的父母現在在哪裡？』禪師說：『一把火燒掉了。』學說：『這樣說來，你沒有父母嗎？』禪師說：『有是有，佛眼也看不見。』學說：『你看見嗎？』禪師說：『我也看不見。』學說：『你為什麼看不見？』禪師說：『如果看見了，就不是真正的父母。』學說：『好啊。』於是印可了他的見解。 從水裡撈出來，又在火里燒掉，超脫世俗，在天地之外自由自在。反思沒有領會玄機之前的執著，哪怕只有一絲一毫也是執著。（平陽忞） 一片菜葉忽然隨著水流漂走，歡喜跳躍著回來，徹底領悟。父母遍體通紅，已經腐爛，瞎驢竟然也允許你振興宗門。（理安問） 一片菜葉旋轉，一點靈性清新。拿著菜籃回去，不要再顯露心意。雲收雨散，江天暮色蒼茫，紅爐里一點雪花顯得輕盈。（嘯庵本） 伸手也夠不著的地方，看見了一片菜葉。一把火燒掉的地方，通達無礙。本來面目的真父母，一口吞下，百味雜陳。雖然七 English version: Splashing waves, butterflies vying to flutter around fragrant flowers. The sun sets, thatched roofs are enveloped in the evening twilight, and a bright moon illuminates the pond. (Zifu Temple) Wherever there is water, the moon in the sky is reflected; wherever there are no mountains, they are not covered by clouds on the mountain peaks. Why do people always pursue foolish love between men and women, mistakenly recognizing Zhang Lang (a common name) as Li Jun (another common name)? (Xuyun Peak) The Weaver Girl's (Zhinv) threads are clumsy tonight, pointlessly showing off her skills by the Magpie River (Que He). Even if she uses a thin mist to cover her silk sleeves, before dancing in the spring breeze, her elbows are already worn through. (Quan Jianxu) The Thirty-second Generation after Dajian (Huineng, the Sixth Patriarch of Zen) Zen Master Xiaoyan Yuexin Debao of Beijing (Longquan Congsi) He studied the ultimate teaching at Guanzi Ridge. While washing vegetables, he suddenly realized something when a vegetable leaf spun around in the water and he couldn't catch it. Carrying the basket back, he encountered Xue (a monk), who asked, 'What is learning?' The Zen master said, 'A basket of vegetables.' Xue said, 'Why not say something else?' The Zen master said, 'Please ask someone else.' Xue left. One day, the Zen master bid farewell to Xue. Xue raised his whisk and said, 'If you can say a word here, you may leave.' The Zen master was silent. Later, he consulted Xue again, who asked, 'Everyone has parents. Where are your parents now?' The Zen master said, 'Burned by a fire.' Xue said, 'In that case, do you have no parents?' The Zen master said, 'Yes, I do, but the Buddha's eye cannot see them.' Xue said, 'Do you see them?' The Zen master said, 'I also do not see them.' Xue said, 'Why don't you see them?' The Zen master said, 'If I saw them, they would not be true parents.' Xue said, 'Good.' And so he approved his understanding. Picked up from the water, then burned in the fire, transcending the world, free and at ease beyond heaven and earth. Reflecting on the attachments before understanding the mystery, even a trace is still attachment. (Pingyang Min) A vegetable leaf suddenly drifted away with the water, joyfully leaping back, completely understanding. The parents are red and rotten all over, yet the blind donkey is allowed to revitalize the sect. (Li'an Wen) A vegetable leaf spins, a point of freshness and novelty. Carrying the basket back, do not reveal your intention. The clouds disperse, the rain ceases, the river and sky are dusky, a snowflake in the red furnace seems light. (Xiao'an Ben) Where the hand cannot reach, one sees a vegetable leaf. Where a fire burns, there is unobstructed understanding. The true parents of original face, swallowed in one gulp, a mixture of flavors. Although seven

【English Translation】 Splashing waves, butterflies vying to flutter around fragrant flowers. The sun sets, thatched roofs are enveloped in the evening twilight, and a bright moon illuminates the pond. (Zifu Temple) Wherever there is water, the moon in the sky is reflected; wherever there are no mountains, they are not covered by clouds on the mountain peaks. Why do people always pursue foolish love between men and women, mistakenly recognizing Zhang Lang (a common name) as Li Jun (another common name)? (Xuyun Peak) The Weaver Girl's (Zhinv) threads are clumsy tonight, pointlessly showing off her skills by the Magpie River (Que He). Even if she uses a thin mist to cover her silk sleeves, before dancing in the spring breeze, her elbows are already worn through. (Quan Jianxu) The Thirty-second Generation after Dajian (Huineng, the Sixth Patriarch of Zen) Zen Master Xiaoyan Yuexin Debao of Beijing (Longquan Congsi) He studied the ultimate teaching at Guanzi Ridge. While washing vegetables, he suddenly realized something when a vegetable leaf spun around in the water and he couldn't catch it. Carrying the basket back, he encountered Xue (a monk), who asked, 'What is learning?' The Zen master said, 'A basket of vegetables.' Xue said, 'Why not say something else?' The Zen master said, 'Please ask someone else.' Xue left. One day, the Zen master bid farewell to Xue. Xue raised his whisk and said, 'If you can say a word here, you may leave.' The Zen master was silent. Later, he consulted Xue again, who asked, 'Everyone has parents. Where are your parents now?' The Zen master said, 'Burned by a fire.' Xue said, 'In that case, do you have no parents?' The Zen master said, 'Yes, I do, but the Buddha's eye cannot see them.' Xue said, 'Do you see them?' The Zen master said, 'I also do not see them.' Xue said, 'Why don't you see them?' The Zen master said, 'If I saw them, they would not be true parents.' Xue said, 'Good.' And so he approved his understanding. Picked up from the water, then burned in the fire, transcending the world, free and at ease beyond heaven and earth. Reflecting on the attachments before understanding the mystery, even a trace is still attachment. (Pingyang Min) A vegetable leaf suddenly drifted away with the water, joyfully leaping back, completely understanding. The parents are red and rotten all over, yet the blind donkey is allowed to revitalize the sect. (Li'an Wen) A vegetable leaf spins, a point of freshness and novelty. Carrying the basket back, do not reveal your intention. The clouds disperse, the rain ceases, the river and sky are dusky, a snowflake in the red furnace seems light. (Xiao'an Ben) Where the hand cannot reach, one sees a vegetable leaf. Where a fire burns, there is unobstructed understanding. The true parents of original face, swallowed in one gulp, a mixture of flavors. Although seven

縱八橫。要且渾無縫罅。(孤雲鑒)

一毫圓轉一須彌。就手擎來笑眼歸。莫謂家親無覓處。冰花𦦨里正春肥。(雪輪潔)

笑巖因僧問。如何是和尚昔年獲益事。師以拂子倒懸視僧曰會么。曰某甲已識得和尚做處也。師曰你道荊州黃四娘禮佛求個甚麼。僧無對。師打出。

金粟乘雲。一問一答彼此分明。誰知末後一拶。如墮萬仞深坑。至今起不得。召大眾云。還救得么。莫道賊過張弓好。

笑巖到熊耳山禮祖塔。寺僧叱曰。空塔汝憨拜何為。師以手指塔問此是空塔耶。曰是。師曰祖師𠰒。曰𢹂履西歸去了。師曰蒼天蒼天。

東明際云。者僧且置。祇如笑巖老人見祖師禮拜不見祖師禮拜。若道見。笑巖又恁么道。若道不見。笑巖又恁么道。畢竟如何。良久云。檐頭不斷前旬雨。電影還連后夜雷。

熊耳峰高雁影寒。悲風直得草蔓蔓。三千里外無相識。血濺啼䳌淚未乾。(理安問)

鉤頭著餌放絲綸。擲向波心魚不吞。歸去自歌山自綠。回看堪笑水云深。(梅谷悅)

笑巖上堂拈拄杖曰。有么有么。時有僧出作禮。師劈脊打曰多口作么。曰某甲一言也未措何為多口。師復打曰。再犯不容。

三峰藏云。俊則太煞俊。未免忙在。　藝則忍云。機峻利。令嚴寒。恁

【現代漢語翻譯】 現代漢語譯本：縱橫交錯，渾然一體，沒有絲毫縫隙。（孤雲鑒）

一毫毛般微小的圓轉，卻包含著一座須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。順手拿來，帶著笑容迴歸。不要說找不到家親（family members，指本性），冰花深處正是春意盎然。（雪輪潔）

笑巖禪師因僧人提問：『什麼是和尚您當年獲益的事情？』禪師拿起拂子倒懸給僧人看，問：『會了嗎？』僧人說：『我已識得和尚您所做之處了。』禪師說：『你說荊州黃四娘禮佛求的是什麼？』僧人無言以對。禪師便打了他。

金粟禪師乘雲說法，一問一答，彼此分明。誰知最後一下逼問，如同墜入萬丈深坑。至今也起不來。召集大眾說：『還能救得了嗎？』莫說賊走了才張弓。

笑巖禪師到熊耳山禮拜祖師塔。寺廟僧人呵斥道：『空塔你傻拜什麼？』禪師用手指著塔問：『這是空塔嗎？』僧人答：『是。』禪師說：『祖師呢？』僧人答：『已經提著鞋子西歸去了。』禪師說：『蒼天啊蒼天。』

東明際云禪師說：『這個僧人暫且不論。只是像笑巖老人，見祖師禮拜，還是不見祖師禮拜？如果說是見，笑巖又這麼說。如果說不見，笑巖又這麼說。』 到底如何？良久說：『屋檐上不停歇的是前幾天的雨，閃電還連線著後半夜的雷。』

熊耳山峰高，雁影寒冷，悲涼的風吹得草蔓延。三千里之外沒有相識的人，血濺在啼鵑身上，眼淚未乾。（理安問）

鉤子上掛著魚餌，放下絲線，扔向水波中心，魚卻不吞食。回去獨自唱歌，山自顧自地綠著，回頭看看，真是可笑這水云深遠。（梅谷悅）

笑巖禪師上堂，拿起拄杖說：『有嗎？有嗎？』當時有個僧人出來作禮。禪師劈頭蓋臉地打他說：『多嘴做什麼？』僧人說：『我一句話也沒說，為什麼說我多嘴？』禪師又打他說：『再犯不饒。』

三峰藏云禪師說：『聰明是太聰明了，免不了忙碌。』 藝則忍云禪師說：『機鋒峻利，法令嚴寒，這樣...』

【English Translation】 English version: Vertical and horizontal, a seamless whole, without the slightest gap. (Gu Yun Jian)

A hair-like roundness contains a Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology). Taking it effortlessly, returning with a smile. Don't say there's nowhere to find family (family members, referring to one's true nature), spring is thriving right in the heart of the ice flowers. (Xue Lun Jie)

Zen Master Xiaoyan asked a monk: 'What is it that the monk benefited from in the past?' The Zen master held up his whisk upside down for the monk to see, asking: 'Do you understand?' The monk said: 'I already recognize what the monk is doing.' The Zen master said: 'What do you say Huang Siniang of Jingzhou prays for when she worships the Buddha?' The monk was speechless. The Zen master then struck him.

Zen Master Jin Su rode the clouds to expound the Dharma, with clear questions and answers. Who knew that the final pressing question was like falling into a bottomless pit. Still unable to get up. He summoned the assembly and said: 'Can it still be saved?' Don't say that you draw the bow after the thief has gone.

Zen Master Xiaoyan went to Mount Xionger to pay respects to the ancestral pagoda. The temple monk scolded: 'Empty pagoda, why are you foolishly bowing?' The Zen master pointed to the pagoda and asked: 'Is this an empty pagoda?' The monk replied: 'Yes.' The Zen master said: 'Where is the ancestral master?' The monk replied: 'He has already gone west with his shoes.' The Zen master said: 'Oh heavens, oh heavens.'

Zen Master Dongming Jiyun said: 'Let's put aside this monk for now. It's just like the old man Xiaoyan, does he see the ancestral master when he bows, or does he not see the ancestral master when he bows? If you say he sees, Xiaoyan says it like this. If you say he doesn't see, Xiaoyan says it like this.' What exactly is it? After a long silence, he said: 'The rain that doesn't stop on the eaves is from the previous days, and the lightning still connects to the thunder of the latter night.'

The peaks of Mount Xionger are high, and the shadows of the geese are cold. The sorrowful wind blows, causing the grass to spread. There are no acquaintances three thousand miles away, blood splatters on the crying cuckoo, and tears are not yet dry. (Li An Wen)

Bait is placed on the hook, the fishing line is let down, and thrown into the center of the waves, but the fish do not bite. Returning to sing alone, the mountain is green on its own, looking back, it is truly laughable how deep the water and clouds are. (Mei Gu Yue)

Zen Master Xiaoyan ascended the hall, picked up his staff and said: 'Is there? Is there?' At that time, a monk came out and made a bow. The Zen master struck him head-on, saying: 'What are you doing being so talkative?' The monk said: 'I haven't said a word, why do you say I'm talkative?' The Zen master struck him again, saying: 'There will be no forgiveness for a repeat offense.'

Zen Master Sanfeng Cangyun said: 'Being clever is too clever, inevitably busy.' Zen Master Yi Ze Renyun said: 'The sharpness of the opportunity, the severity of the decree, like this...'

么為人。果是直截。可惜遇著個孟八郎。莫說未開口已前承當。何曾夢見棒頭落處。當時若是山僧。待他劈脊便打曰多口作么。便與掀倒禪床。直教者老漢一生開口不得。

不須賓主會來親。佔得神機絕法人。雪夜梅花領春早。滿園香草不知新。(三峰藏)

萬仞峰頭險峻關。絲毫不盡隔千山。行人不解開門計。滿目風光別世間。(寒松操)

笑巖因一沙門執錫卓立。朗聲問。仁者可識從上相承密論義否。師曰。密則非論。論則非義。彼退後以錫橫肩上翹足獨立曰是甚麼義。師于地上書一更字。彼以錫畫地一畫。闊兩脛立上。復以錫橫按腹上。亞身而視。曰是甚麼義。師于地上書一嘉字。彼即卓錫地上。以兩手叉腰。懸翹一足。切齒怒目作降魔勢。曰是甚麼義。師于地上書一之字。彼分身指天地。周旋一匝。曰是甚麼義。師于地上書一尤字。彼進前作女人拜。分手指兩衲子。師于地上書一蠶字。彼方繞三匝。作禮立於師右。師于地上書[佛/(佛佛)/魔]字。彼方進語。師曰。設到此。更須有[魔/(魔魔)/佛]者個時節始得。彼嘆曰。咦。真摩訶衍薩婆若上士耶。作禮而去。師顧眾曰。此是應真聖賢所呈金剛變相三昧。三昧王三昧。用來勘吾。然彼亦將有新證。

湘翁沄云。二人

【現代漢語翻譯】 什麼是真正的人。確實是直截了當。可惜遇到了孟八郎這樣的人。不要說還沒開口就承擔，哪裡曾夢見過棒子落下的地方。當時如果是我，等到他劈頭蓋臉打來就說：『多嘴做什麼！』便把他掀翻禪床，讓他一輩子都開不了口。

不用賓主相會來親近，佔據了神妙的玄機，超越了所有的方法。雪夜梅花預示著春天的早到，滿園的香草卻不知道什麼是新的。（三峰藏）

萬仞峰頭是險峻的關隘，一絲一毫的差距都隔著千山萬水。修行的人不明白打開方便之門的方法，滿眼的風光都與世間不同。（寒松操）

笑巖禪師因為一個沙門（出家修行的男子）拄著錫杖站立，大聲問道：『仁者（對出家人的尊稱），可知道從上代祖師相承的秘密論義嗎？』禪師說：『秘密就不是論，論就不是義。』那沙門退後，把錫杖橫在肩上，翹起一隻腳獨立，問道：『這是什麼義？』禪師在地上寫了一個『更』字。那沙門用錫杖在地上畫了一畫，兩腿分開站立，又把錫杖橫放在腹部，彎腰看著，問道：『這是什麼義？』禪師在地上寫了一個『嘉』字。那沙門立刻把錫杖拄在地上，兩手叉腰，懸空翹起一隻腳，咬牙切齒，做出降魔的姿勢，問道：『這是什麼義？』禪師在地上寫了一個『之』字。那沙門分開身體指著天地，轉了一圈，問道：『這是什麼義？』禪師在地上寫了一個『尤』字。那沙門走上前，做出女人的拜禮，用手指著兩個僧人。禪師在地上寫了一個『蠶』字。那沙門繞了三圈，向禪師作禮，站在禪師的右邊。禪師在地上寫了一個『[佛/(佛佛)/魔]』字。那沙門正要說話，禪師說：『即使到了這裡，還必須有[魔/(魔魔)/佛]的那個時節才行。』那沙門嘆息道：『咦！真是摩訶衍薩婆若（偉大的大乘一切智）的上士啊！』作禮而去。禪師回頭對眾人說：『這是應真聖賢所呈現的金剛變相三昧（一種禪定境界），三昧王三昧（禪定之王）。用來試探我。然而他也將會有新的證悟。

湘翁沄云（人名）。二人

【English Translation】 What is a true person. It is indeed straightforward. It's a pity to encounter someone like Meng Balang. Don't even mention assuming responsibility before even opening your mouth, where would you ever dream of where the stick will land. If it were me at that time, I would have waited for him to strike head-on and said: 'What are you doing being so talkative!' Then I would have overturned his meditation bed, making it impossible for that old man to open his mouth for the rest of his life.

No need for host and guest to meet and become close, occupying the wondrous secrets, surpassing all methods. Plum blossoms in the snowy night herald the early arrival of spring, but the fragrant herbs in the garden do not know what is new. (Sanfengzang)

The peak of ten thousand ren (ancient unit of length) is a perilous pass, a hair's breadth of difference separates thousands of mountains and rivers. Practitioners do not understand the method of opening the door of convenience, the scenery before their eyes is different from the world. (Hansongcao)

Zen Master Xiaoyan, because a Shramana (a wandering ascetic or monk) was standing with his khakkhara (a Buddhist monk's staff), loudly asked: 'Benevolent one (a respectful term for monks), do you know the secret discourse passed down from the ancestral masters?' The Zen master said: 'If it is secret, it is not discourse; if it is discourse, it is not meaning.' That Shramana retreated, placed his khakkhara across his shoulders, raised one foot and stood independently, asking: 'What is this meaning?' The Zen master wrote the character 'geng' (更) on the ground. That Shramana drew a line on the ground with his khakkhara, stood with his legs apart, then placed his khakkhara horizontally on his abdomen, bent over and looked, asking: 'What is this meaning?' The Zen master wrote the character 'jia' (嘉) on the ground. That Shramana immediately planted his khakkhara on the ground, put his hands on his hips, suspended and raised one foot, gnashing his teeth and making a demon-subduing posture, asking: 'What is this meaning?' The Zen master wrote the character 'zhi' (之) on the ground. That Shramana separated his body, pointed to heaven and earth, and turned around once, asking: 'What is this meaning?' The Zen master wrote the character 'you' (尤) on the ground. That Shramana stepped forward, made a woman's bow, and pointed to two monks. The Zen master wrote the character 'can' (蠶) on the ground. That Shramana circled three times, bowed to the Zen master, and stood on the Zen master's right. The Zen master wrote the character '[佛/(佛佛)/魔]' (Buddha/BuddhaBuddha/Demon) on the ground. That Shramana was about to speak when the Zen master said: 'Even having arrived here, there must still be that moment of [魔/(魔魔)/佛] (Demon/DemonDemon/Buddha).' That Shramana sighed and said: 'Alas! Truly a Mahayana Sarvajna (great Mahayana all-knowing) superior being!' He bowed and left. The Zen master turned to the crowd and said: 'This is the Vajra transformation Samadhi (a state of meditative consciousness) presented by the Arhats (enlightened beings) and sages, the Samadhi King Samadhi (the king of samadhis). It is used to test me. However, he will also have new realization.

Xiangweng Yunyun (person's name). Two people

與么酬醋。大似生鐵錘上刻出黼黻華龍。也有權也有實。也有殺也有活。若檢點得到。可謂東土衲僧笑殺西天外道。其或未然。拈拄杖畫一畫云。彩雲仙子扇紅羅。

千山歷盡草鞋穿。任運騰騰度好年。平實商量田地穩。靈山慧命一絲懸。(牧雲門)

笑巖因僧問。一言道盡。更不容其言時如何。師曰。武陵溪畔杜䳌語。十里桃花血染紅。

武陵溪畔杜䳌鳴。萬語千言無別聲。回首若知歸去好。天涯遊子盡回程。(遠庵僼)

誰家桃李斗芳妍。杜宇聲聲喚客還。曾蹋武陵溪畔路。洞中春色異人間。(旅庵月)

辭窮理盡舌頭干。海底珊瑚撐著月。杜䳌聲里落花紅。多少阿師全漏泄。(天岸升)

笑巖因二客入門吟曰。茂松修竹忽見師。便問如何是道人家風。師曰茂松修竹。曰有何旨趣。師曰自家觀不足。留與客來看。

茂松修竹有何旨。勁節非惟傲歲寒。直引遠風清六合。莫將聲色等閑看。(梅源德)

杭州徑山無幻性沖禪師(華頂睹下九世敬畏空嗣)

因編無趣錄歸。趣曰子一向做得個什麼。師曰。性沖買得一段田。收得原本契書。請和尚簽押。遂將錄呈上。趣接得曰。者個是我底。你底𠰒。師曰和尚莫攙行奪市。趣擲下錄。師便出。

古林如雲。

【現代漢語翻譯】 現代漢語譯本 『與么酬醋』（像這樣酬答），大似用生鐵錘在上面刻出黼黻華龍（形容非常困難）。既有權柄也有實際，既有殺伐也有生機。如果能夠檢查明白，可以說是東土的僧人要笑死西天的外道了。如果不能明白，就拿起拄杖畫一下說：『彩雲仙子的扇子是紅色的羅』。

『千山歷盡草鞋穿』（走遍千山萬水，草鞋都穿破了），任憑自然，悠然自得地度過美好的歲月。平實地商量，田地穩固，靈山的慧命懸於一線。（牧雲門）

笑巖禪師因為僧人問：『一句話說盡，更不容許他說的時候該怎麼辦？』禪師說：『武陵溪邊杜鵑鳥叫，十里桃花被血染紅。』

武陵溪邊杜鵑鳥鳴叫，千言萬語沒有別的聲音。回頭如果知道回去好，天涯的遊子都該回來了。（遠庵僼）

誰家的桃李爭奇鬥豔？杜鵑鳥聲聲呼喚客人歸來。曾經踏過武陵溪邊的路，洞中的春色與人間不同。（旅庵月）

言辭窮盡道理說完，舌頭都幹了，海底的珊瑚支撐著月亮。杜鵑鳥的叫聲中落花飄紅，多少阿師完全泄露了天機。（天岸升）

笑巖禪師因為兩位客人入門吟誦說：『茂盛的松樹修長的竹子忽然看見禪師。』便問：『什麼是道人家風？』禪師說：『茂盛的松樹修長的竹子。』客人說：『有什麼旨趣？』禪師說：『自己看還不夠，留給客人來看。』

茂盛的松樹修長的竹子有什麼旨趣？堅勁的節操不僅僅是傲視嚴寒。直接引來遠處的風，使天地清明，不要把聲色等閑看待。（梅源德）

杭州徑山無幻性沖禪師（華頂睹下九世敬畏空嗣）

因為編輯《無趣錄》回來，趣禪師問：『你一向在做什麼？』性沖禪師說：『性沖買了一段田地，收到了原本的契約書，請和尚簽字。』於是將《無趣錄》呈上。趣禪師接過來說：『這個是我的，你的呢？』性沖禪師說：『和尚不要攙行奪市。』趣禪師扔下《無趣錄》，性沖禪師便出去了。

古林如雲。

【English Translation】 English version 『Yu Mo Chou Cu』 (Responding in this way) is like carving intricate designs of Fu Fu Hua Long (symbolizing extreme difficulty) on a piece of raw iron. It possesses both authority and substance, both killing and life-giving. If one can examine and understand this thoroughly, it can be said that the monks of the Eastern Land will laugh to death the heretics of the Western Heaven. If not, then raise the staff and draw a line, saying: 『The fairy of the colorful clouds has a red silk fan.』

『Having traversed thousands of mountains, the straw sandals are worn through』 (Having traveled across countless mountains and rivers, the straw sandals are worn out), let nature take its course, leisurely spending the good years. Discuss matters plainly and practically, the fields are stable, and the wisdom-life of Ling Shan (Vulture Peak) hangs by a thread. (Mu Yun Men)

Xiao Yan asked a monk: 『When a single word expresses everything, and no further words are allowed, what then?』 The master said: 『The cuckoo sings by the Wu Ling Creek, ten miles of peach blossoms are dyed red with blood.』

The cuckoo sings by the Wu Ling Creek, a thousand words and ten thousand words, yet no other sound. If one knows to turn back, the wanderers at the ends of the earth should all return. (Yuan An Fan)

Whose peach and plum trees are competing in beauty? The cuckoo calls again and again, urging guests to return. Having once trod the path by the Wu Ling Creek, the spring scenery in the cave is different from that of the human world. (Lu An Yue)

Words exhausted, reason spent, tongue dry, the coral at the bottom of the sea supports the moon. In the cuckoo's song, falling flowers are red, how many masters have completely leaked the secret. (Tian An Sheng)

Xiao Yan, because two guests entered and recited: 『Dense pines and tall bamboos suddenly see the master.』 Then asked: 『What is the style of a Daoist family?』 The master said: 『Dense pines and tall bamboos.』 The guest said: 『What is the meaning?』 The master said: 『I have not seen enough myself, I will leave it for the guests to see.』

What is the meaning of dense pines and tall bamboos? The strong integrity is not only proud of the cold winter. Directly drawing the distant wind, purifying the universe, do not regard sound and color as trivial. (Mei Yuan De)

Chan Master Wu Huan Xing Chong of Jing Shan in Hangzhou (Hua Ding Du Xia Ninth Generation Jing Wei Kong Si)

Because he returned after compiling the 『Wu Qu Lu』 (Record of No Interest), Chan Master Qu asked: 『What have you been doing all along?』 Chan Master Xing Chong said: 『Xing Chong bought a piece of land and received the original deed. Please, Master, sign it.』 Then he presented the 『Wu Qu Lu』. Chan Master Qu took it and said: 『This is mine, where is yours?』 Chan Master Xing Chong said: 『Master, do not interfere and seize the market.』 Chan Master Qu threw down the 『Wu Qu Lu』, and Chan Master Xing Chong left.

The ancient forest is like clouds.

我若作徑山。待道者個是我底你底𠰒。便與作禮云。今日念和尚老大。

相逢各自逞家風。祖業兒孫用不窮。大海無涯恣躍鯉。長空萬里縱飛鴻。(天峰性)

無幻因僧問如何是提婆宗。師曰一字不著畫。曰不問者個。師曰圓相不著圈。

天癡善云。圓相不圈。一字不畫。魔佛難名。衲僧眼瞎。畗塞虛空。無人酬價。驀地相逢。七上八下。

無幻燒火次。僧問如何是自性天真佛。師曰與我般取一束柴來。僧般柴了又問。師曰。者奴子。好惡也不識。便打。

桃源洞口尋春色。野老頻呼在此中。遊遍園林猶借問。不知身在萬花叢。(潛夫峻)

大富須還長者家。天然隨處有生涯。可憐不識寰中寶。錯過真金在赤沙。(介庵進)

腳下魚行總不知。因憐𪂶𪂶亦何癡。幾多負義忘恩者。徒有雙雙兩道眉。(牧公謙)

大鑒下三十三世

荊溪龍池禹門幻有正傳禪師(笑巖寶嗣)

因聞鐙花熚爆聲有省。遂抵京求證笑巖。巖曰你把從前悟底一一說來。師敘語至半。巖踢出一隻鞋曰。曏者里道取一句看。師不能對。歸堂通夕不寐。明旦猶佇立檐下。巖見乃喚師。師回顧。巖翹一足作修羅障日月勢。師不覺脫然。

夜靜鐙花吼一聲。琉璃殿上露全身。巨靈分破

【現代漢語翻譯】 現代漢語譯本： 我如果做了徑山住持，如果有人問『哪個是我的？哪個是你的？』，我就向他作揖說：『今天念你年老。』

相逢各自展現自家家風，祖傳的產業子孫用之不竭。大海無邊無際任憑鯉魚跳躍，廣闊天空萬里任憑鴻雁飛翔。（天峰性）

無幻禪師處，有僧人問：『如何是提婆宗？（提婆，印度佛教論師）』禪師說：『一個字也不著筆畫。』僧人說：『我不問這個。』禪師說：『圓相（佛教術語，表示圓滿）不著圓圈。』

天癡善禪師說：圓相不畫圈，一字不著墨。魔和佛難以名狀，禪僧眼瞎。堵塞虛空，無人能酬謝其價值。忽然相逢，七上八下，心神不定。

無幻禪師在燒火時，有僧人問：『如何是自性天真佛？（自性，本性；天真佛，本自具有的佛性）』禪師說：『給我拿一捆柴來。』僧人拿了柴又問。禪師說：『你這奴才，好壞也不認識。』便打了他。

桃源洞口尋找春色，老農頻繁招呼說就在這裡面。遊遍園林還要借問，不知道自己身在萬花叢中。（潛夫峻）

大富之人終須回到長者之家，天然自在，隨處都有生計。可憐那些不認識世間珍寶的人，錯過了真金，卻在紅色的沙子里尋找。（介庵進）

腳下魚兒遊動卻全然不知，可憐那些張口呼吸的魚兒多麼愚癡。多少背信棄義、忘恩負義的人，空有雙眉兩道。（牧公謙）

大鑒慧能（六祖慧能）門下第三十三世

荊溪龍池禹門幻有正傳禪師（笑巖寶嗣）

因為聽到燈花爆裂的聲音而有所領悟，於是前往京城求證於笑巖禪師。笑巖禪師說：『你把你從前領悟的，一一說來。』禪師敘述到一半，笑巖禪師踢出一隻鞋子說：『向這裡說一句看看。』禪師不能回答。回到禪堂通宵不眠。第二天早上仍然站在屋檐下。笑巖禪師看見了，就叫他。禪師回頭。笑巖禪師翹起一隻腳，作出修羅（佛教護法神）遮蔽日月的姿勢。禪師不覺豁然開悟。

夜深人靜，燈花發出爆裂的一聲響，琉璃殿上顯露出全身。巨靈神（神話人物，力大無窮）劈開...

【English Translation】 English version: If I were to become the abbot of Jingshan, and someone were to ask, 'Which is mine? Which is yours?', I would bow to him and say, 'Today I acknowledge your old age.'

Meeting, each displays their family style; ancestral property, descendants use it inexhaustibly. The vast sea allows carp to leap freely; the boundless sky allows wild geese to fly freely. (Tianfeng Xing)

At the place of Chan Master Wuhuan, a monk asked: 'What is the Divya lineage? (Divya, an Indian Buddhist philosopher)' The Chan master said: 'Not a single word is attached to the painting.' The monk said: 'I am not asking about that.' The Chan master said: 'The circle (a Buddhist term, representing completeness) is not attached to the ring.'

Chan Master Tianchi Shan said: The circle is not drawn, not a single word is painted. Demons and Buddhas are difficult to name, Chan monks are blind. Blocking the void, no one can repay its value. Suddenly meeting, the mind is restless.

When Chan Master Wuhuan was making a fire, a monk asked: 'What is the true Buddha of inherent nature? (inherent nature, original nature; true Buddha, the Buddha-nature that is inherent)' The Chan master said: 'Bring me a bundle of firewood.' The monk brought the firewood and asked again. The Chan master said: 'You slave, you don't even know good from bad.' Then he hit him.

Seeking spring colors at the entrance of Peach Blossom Spring, the old farmer frequently calls out that it is inside. Having traveled all over the garden, he still asks, not knowing that he is in the midst of a myriad of flowers. (Qianfu Jun)

The wealthy must return to the house of the elder, naturally free, there is livelihood everywhere. Pity those who do not recognize the treasures of the world, missing the true gold, but searching in the red sand. (Jie'an Jin)

Not knowing that the fish are swimming underfoot, pity those fish gasping for breath, how foolish. How many ungrateful and unrighteous people, have only two eyebrows. (Mu Gongqian)

The thirty-third generation under Dajian Huineng (the Sixth Patriarch Huineng)

Chan Master Jingxi Longchi Yumen Huanyou Zhengchuan (Xiaoyan Bao Si)

Because he heard the sound of the lamp flower bursting, he had an epiphany, so he went to the capital to seek verification from Chan Master Xiaoyan. Chan Master Xiaoyan said: 'Tell me one by one what you have realized before.' The Chan master narrated halfway, Chan Master Xiaoyan kicked out a shoe and said: 'Say a sentence here and see.' The Chan master could not answer. He returned to the meditation hall and did not sleep all night. The next morning, he was still standing under the eaves. Chan Master Xiaoyan saw him and called him. The Chan master looked back. Chan Master Xiaoyan raised one foot, making the posture of Asura (Buddhist guardian deity) blocking the sun and moon. The Chan master suddenly realized.

In the quiet of the night, the lamp flower makes a bursting sound, revealing the whole body on the crystal palace. The giant spirit (mythological figure, immensely powerful) splits open...

華山色。赤腳波斯絕路行。(理安問)

兩片唇皮正合開。死蛇忽地觸人來。天明毒氣方甦醒。翹足修羅也怪哉。(古南門)

閃電為人機自別。晴空霹靂太孤危。回頭擉瞎頂門眼。金鎖玄關當下灰。(晦山顯)

趯出鞋來齊截斷。修羅障處活全機。通身發露自難掩。一笠千山力荷歸。(孤雲鑒)

忽把咽喉塞斷看。其如吐氣轉身難。回頭霹靂重相送。撲破虛空玉一團。(素庵仁)

泥牛縱步上天臺。蹋碎重巒煙雨開。若不清風生兩腋。那能親到赤城來。(妙云雄)

龍池因僧問如何是西來意。師曰屋北鹿獨宿。曰不會。師曰溪西雞齊啼。

夾山豫云。師翁答話雖則一椎兩當。未免令者僧分東著北。不肖孫則不然。如何是西來意。但云面臨江水闊。早晚看行舟。更云不會。向道。兩岸蘆花里。清風引白鷗。　妙偉俊云。古人拈出陷虎之機。不妨奇特。怎奈者僧幽州猶自可。最苦是新羅。明眼人前只是好笑。且道笑甚麼。三十年後驗取。　萍寄普云。若道此二句是西來意。吃鐵棒有分。　藝則忍云。幻祖眼觀東南。意在西北。有問資福如何是西來意。祇向道。簾卷山云白。庭深巖葉黃。待云不會。一瓢寒澗水。對月坐松崗。

屋北鹿獨宿。溪西雞齊啼。的的西來意。

【現代漢語翻譯】 現代漢語譯本 華山是什麼顏色？一個赤腳的波斯人在絕路上行走。（理安問）

兩片嘴唇正好張開。一條死蛇突然觸碰到人。天亮后毒氣才甦醒。翹著腳的阿修羅（修羅：佛教中的一種神）也覺得奇怪。（古南門）

閃電是因為人的機心才有所區別。晴朗的天空中的霹靂太孤單危險。回頭一下戳瞎頭頂的眼睛。金鎖玄關當下化為灰燼。（晦山顯）

踢掉鞋子乾脆利落地斷絕。在阿修羅（修羅：佛教中的一種神）的障礙處獲得全部生機。渾身發露難以掩蓋。一頂斗笠承擔著千山的力量歸來。（孤雲鑒）

忽然把咽喉堵塞住看看。但是吐氣轉身困難。回頭用霹靂再次相送。擊破虛空，化為一團玉。（素庵仁）

泥做的牛邁步登上天臺山。踩碎重重山巒，煙雨瀰漫開來。如果沒有清風在兩腋下產生。那怎麼能親自到達赤城山呢？（妙云雄）

龍池和尚問什麼是西來意（西來意：禪宗用語，指達摩祖師從西方來到中國的目的，也指禪宗的根本宗旨）。師父說：『屋北鹿獨宿。』（屋北鹿獨自棲息。）和尚說：『不會。』師父說：『溪西雞齊啼。』（溪西的雞一起啼叫。）

夾山豫說：『師父的回答雖然一椎兩當（一椎兩當：比喻說話或做事乾脆利落，一舉兩得），但免不了讓這個和尚分不清東西南北。』我不這樣。什麼是西來意（西來意：禪宗用語，指達摩祖師從西方來到中國的目的，也指禪宗的根本宗旨）？只說：『面臨江水闊，早晚看行舟。』（面臨江水寬闊，早晚觀看船隻航行。）如果還說不會，就說：『兩岸蘆花里，清風引白鷗。』（兩岸蘆葦花叢中，清風引來白鷗。）妙偉俊說：『古人拈出陷虎之機，不妨奇特。怎奈這個和尚，幽州還算可以，最苦的是新羅。』明眼人面前只是好笑。且說笑什麼？三十年後驗證。萍寄普說：『如果說這兩句是西來意（西來意：禪宗用語，指達摩祖師從西方來到中國的目的，也指禪宗的根本宗旨），那就要挨鐵棒了。』藝則忍說：『幻祖眼觀東南，意在西北。』有人問資福什麼是西來意（西來意：禪宗用語，指達摩祖師從西方來到中國的目的，也指禪宗的根本宗旨）？只說：『簾卷山云白，庭深巖葉黃。』（捲起簾子，山上的云是白的，庭院深深，巖石上的葉子是黃的。）如果他說不會，就說：『一瓢寒澗水，對月坐松崗。』（用一個瓢舀寒冷山澗的水，對著月亮坐在松樹崗上。）

『屋北鹿獨宿，溪西雞齊啼。』（屋北鹿獨自棲息，溪西的雞一起啼叫。）這才是的的西來意（西來意：禪宗用語，指達摩祖師從西方來到中國的目的，也指禪宗的根本宗旨）。

【English Translation】 English version What is the color of Mount Hua? A barefoot Persian walks on a path of no return. (Asked by Li'an)

Two lips are just about to open. A dead snake suddenly touches someone. The poisonous gas awakens at dawn. Even the leg-raising Asura (Asura: a kind of deity in Buddhism) finds it strange. (Gu Nanmen)

Lightning is distinguished because of people's scheming minds. Thunder in the clear sky is too lonely and dangerous. Turn around and poke out the eye on the top of your head. The golden lock and mysterious pass turn to ashes immediately. (Hui Shanxian)

Kicking off the shoes, cut off decisively. Obtain complete vitality at the place of Asura's (Asura: a kind of deity in Buddhism) obstruction. It's hard to hide the exposure of the whole body. A bamboo hat carries the strength of a thousand mountains to return. (Gu Yunjian)

Suddenly block the throat and see. But it's difficult to exhale and turn around. Turn around and send off with thunder again. Break through the void, turning into a ball of jade. (Su'an Ren)

A mud cow strides up to Mount Tiantai. Trampling the mountains, the misty rain opens up. If there is no breeze generated under both armpits. How can one personally arrive at Mount Chicheng? (Miao Yunxiong)

A monk from Longchi asked, 'What is the meaning of the Westward Journey?' (meaning of the Westward Journey: a Zen term, referring to the purpose of Bodhidharma's arrival in China from the West, also referring to the fundamental purpose of Zen). The master said, 'A deer sleeps alone north of the house.' The monk said, 'I don't understand.' The master said, 'The chickens crow together west of the stream.'

Jiashan Yu said, 'Although the master's answer is like hitting two targets with one hammer (hitting two targets with one hammer: a metaphor for speaking or doing things decisively, achieving two things at once), it inevitably makes this monk unable to distinguish between east, west, north, and south.' I am not like this. What is the meaning of the Westward Journey? (meaning of the Westward Journey: a Zen term, referring to the purpose of Bodhidharma's arrival in China from the West, also referring to the fundamental purpose of Zen). Just say, 'Facing the wide river, watch the boats sailing morning and evening.' If he still says he doesn't understand, then say, 'Among the reeds on both banks, the breeze leads the white gulls.' Miao Weijun said, 'The ancients brought out the opportunity to trap tigers, which may be peculiar. But this monk, Youzhou is still okay, the most bitter is Silla.' It's just laughable in front of discerning people. And what is the laugh about? Verify it after thirty years. Pingji Pu said, 'If you say these two sentences are the meaning of the Westward Journey (meaning of the Westward Journey: a Zen term, referring to the purpose of Bodhidharma's arrival in China from the West, also referring to the fundamental purpose of Zen), then you will be beaten with an iron rod.' Yi Ze Ren said, 'Huanzu looks at the southeast, but his intention is in the northwest.' Someone asked Zifu what is the meaning of the Westward Journey (meaning of the Westward Journey: a Zen term, referring to the purpose of Bodhidharma's arrival in China from the West, also referring to the fundamental purpose of Zen)? Just say, 'The curtain rolls up, the mountain clouds are white, the courtyard is deep, the rock leaves are yellow.' If he says he doesn't understand, then say, 'A gourd of cold stream water, sitting on the pine hill facing the moon.'

'A deer sleeps alone north of the house, the chickens crow together west of the stream.' This is truly the meaning of the Westward Journey (meaning of the Westward Journey: a Zen term, referring to the purpose of Bodhidharma's arrival in China from the West, also referring to the fundamental purpose of Zen).

惟余作者知。(龍池微)

舌底冰霜冷逼人。閑言剩語卻多情。曉風殘月同誰玩。散入長楊作雨聲。(梅谷悅)

龍池一日因事著褊衫舉椅子作女人拜。向磬山曰。修上座。待我拜你為師。修失笑呈偈曰。木人提唱笑呵呵。更著衣裳誰識它。昨日覸來是男子。今朝還作老婆婆。師曰此偈甚愜老僧意。

法林音云。磬山老祖偈雖善美。實未盡幻祖之意。不可更說。點把火照看面皮厚多少。幻祖當年果有意那。

臨機影草主全賓。照用同收禮木人。掀倒本非男女相。青天閃電芥投針。(道峰珍)

覿面相逢不用呵。原非我兮亦非他。平生一件傷心事。錯把張公喚李婆。(法林音)

龍池因僧問如何是佛祖奇特事。師曰蝦蟆捕大蟲。曰恁么則不奇特也。師曰貓兒捉老鼠。僧禮拜。師便喝。僧曰和尚為什麼放某甲不過。師曰老僧有事。你且去。

東明際云。鵝王擇乳。素非鴨類。

上他機境太孤危。劈面遭他下一錘。劍戟誤身空自老。幾人曾過玉關來。(理安問)

風前一語定綱宗。漢語胡言信亦通。末後重提千古令。孤燈日下帶朦朧。(山茨際)

萬仞龍門透者難。金鱗擬躍點波瀾。電雷相送重燒尾。腥血空流石上斑。(南澗珍)

奇特蝦蟆捕大蟲。

【現代漢語翻譯】 現代漢語譯本： 只有作者自己知道。（龍池微） 舌頭底下像冰霜一樣寒冷逼人，閒言碎語卻又顯得多情。拂曉清風，殘餘的月光，與誰一同欣賞玩味？飄散到長楊宮中，化作雨聲。（梅谷悅） 龍池和尚有一天因為事情穿著短衫，舉起椅子，做出女人的姿態行禮。對著磬山和尚說：『修上座（對僧人的尊稱），等我拜你為師。』修和尚失笑，呈上偈語說：『木頭人出來說法，引得大家笑呵呵。再穿上人的衣裳，有誰能認出它？昨天看來還是個男子，今天卻又變成了老太婆。』龍池和尚說：『這偈語很合老僧的心意。』 法林音評論說：『磬山老祖的偈語雖然善妙美好，實際上並沒有完全表達出幻祖（龍池和尚）的意思。』不可再說了，點把火照照看，（幻祖）麵皮有多厚？幻祖當年果真有意如此嗎？ 臨機應變，主方賓方，全部掌握。照用同時收回，如同禮拜木頭人。掀翻一切，本來就沒有男女之相。青天閃電，芥子投針一般迅速。（道峰珍） 當面相逢，不用多說。本來就不是我，也不是他。平生只有一件傷心事，錯把張公喊作李婆。（法林音） 龍池和尚因為有僧人問：『什麼是佛祖奇特的事？』龍池和尚說：『癩蛤蟆捕捉大蟲。』僧人說：『這樣說來，就不奇特了。』龍池和尚說：『貓兒捉老鼠。』僧人禮拜。龍池和尚便喝斥。僧人說：『和尚為什麼要放不過我？』龍池和尚說：『老僧有事，你先去吧。』 東明際評論說：『鵝王選擇乳汁，本來就不是鴨子的種類。』 登上他的機鋒境界，太過孤立危險。劈頭蓋臉地遭到他的一錘。劍戟誤身，空自老去。有幾人曾經越過玉門關而來？（理安問） 風前一語，定下綱宗。無論是漢語還是胡語，都可相信並理解。最後重新提起這千古之令，孤燈在白日下，也帶著朦朧。（山茨際） 要穿透萬仞龍門，實在太難。金色的鯉魚想要跳躍，只是點起一些波瀾。電閃雷鳴相送，再次燒掉尾巴。腥臭的血白白地流在石頭上，留下斑斑血跡。（南澗珍） 奇特啊，癩蛤蟆捕捉大蟲。

【English Translation】 English version: Only the author himself knows. (Longchi Wei) The tip of the tongue is as cold and biting as ice and frost, yet idle words and remaining phrases seem affectionate. With whom does one enjoy the dawn breeze and the remnant moon? They scatter into the Changyang Palace, turning into the sound of rain. (Meigu Yue) One day, the monk Longchi, due to some matter, wore a short shirt and, holding a chair, made a woman's gesture of bowing. He said to the monk Qingshan: 'Seated One Xiu (a respectful term for monks), wait for me to bow to you as my teacher.' Monk Xiu smiled and presented a verse, saying: 'The wooden man preaches, causing everyone to laugh heartily. When he puts on human clothes, who can recognize him? Yesterday he appeared as a man, but today he has turned into an old woman.' The monk Longchi said: 'This verse is very much to the old monk's liking.' Falin Yin commented: 'Although the verse of Old Ancestor Qingshan is excellent and beautiful, it does not fully express the meaning of Ancestor Huan (Monk Longchi).' It is not to be said further. Light a fire and see how thick (Ancestor Huan's) skin is? Did Ancestor Huan really intend to do that back then? Responding to the occasion, the host and guest are all grasped. Illumination and function are simultaneously withdrawn, like bowing to a wooden man. Overturning everything, there is originally no distinction between male and female. Lightning in the clear sky, as swift as throwing a mustard seed into a needle. (Daofeng Zhen) Meeting face to face, there is no need for much talk. Originally, it is neither me nor him. In my life, there is only one heartbreaking matter: mistakenly calling Zhang Gong 'Li Po'. (Falin Yin) Monk Longchi, because a monk asked: 'What is the Buddha's unique and extraordinary matter?' Monk Longchi said: 'A toad catching a large insect.' The monk said: 'If that's the case, then it's not unique.' Monk Longchi said: 'A cat catching a mouse.' The monk bowed. Monk Longchi then shouted. The monk said: 'Why does the abbot not let me go?' Monk Longchi said: 'The old monk has matters to attend to; you may leave first.' Dongming Ji commented: 'The swan king chooses milk; it is fundamentally not of the duck species.' Ascending to his realm of wit is too isolated and dangerous. Being struck head-on by his hammer. Swords and spears mislead the body, aging in vain. How many have ever crossed the Jade Gate? (Li'an Wen) A word before the wind establishes the fundamental principle. Whether it is Chinese or barbarian language, it can be believed and understood. Finally, re-mentioning this ancient decree, the lone lamp under the daylight also carries a hazy quality. (Shanci Ji) To penetrate the ten-thousand-ren Dragon Gate is truly difficult. The golden carp wants to leap, only stirring up some waves. Thunder and lightning accompany, burning the tail again. The stinking blood flows in vain on the stone, leaving mottled bloodstains. (Nanjian Zhen) Unique and extraordinary, a toad catching a large insect.

全提玄要振家風。電光石火難存跡。一喝頓教宇宙空。(祖庵銳)

龍池因僧問如何是如來禪。師豎起拳。僧曰如何是祖師禪。師亦豎起拳。僧曰如來禪與祖師禪是同是別。師復豎曰。不是拳頭。便是巴掌。

報恩琇云。今日設有問報恩如何是如來禪。前是山門。如何是祖師禪。中間是佛殿。如來禪與祖師禪是同是別。但向道。明眼人難瞞。

龍池上堂。一切法不有。一切法不無。若能如是會。水上按胡盧。

湖光瀲滟晴偏好。山色溟濛雨亦奇。若把西湖比西子。淡妝濃抹總相宜。(梅源德)

秀州興善南明廣慧禪師(徑山沖嗣)

示眾。五峰頭卓朔。雙徑尾顛先。喝石巖一任𨁝跳。明月池覆地傾天。此四句中。有一句有殺人刀無活人劍。有一句有活人劍無殺人刀。有一句殺人刀活人劍俱有。有一句殺人刀活人劍俱無。撿點得倜儻分明。許你參學事畢。

龍淵法雲。興善雖然殺活縱奪通身手眼。撿點將來。不無鈍置殺人。　空諸性云。四句外尚有一句子。百味具足。不獨殺活也。雖然。南明終未能舉出在。且道是那一句。良久云。覷著則瞎。

太平無事刀開鞘。煩惱之時劍入匣。忽聽秋風嘯一聲。忙轉深宮著鎧甲。(慧超先)

興善因聞谷問。了即業障本來

【現代漢語翻譯】 現代漢語譯本： 完全領悟玄妙的精要，才能振興家風。如同電光石火般的事物，難以留下痕跡。一聲棒喝，頓時使整個宇宙空寂。（祖庵銳）

龍池和尚因有僧人問：『什麼是如來禪（Tathagata Zen，指佛所傳的禪法）？』 龍池和尚豎起拳頭。僧人又問：『什麼是祖師禪（Patriarchal Zen，指禪宗祖師所傳的禪法）？』 龍池和尚也豎起拳頭。僧人問：『如來禪與祖師禪是相同還是不同？』 龍池和尚再次豎起拳頭說：『不是拳頭，便是巴掌。』

報恩琇云禪師說：『今天如果有人問報恩，什麼是如來禪？』 前面是山門。『什麼是祖師禪？』 中間是佛殿。『如來禪與祖師禪是相同還是不同？』 只需回答：『明眼人難以欺瞞。』

龍池和尚上堂說法：『一切法不是實有，一切法也不是實無。如果能夠這樣理解，就能在水上按住葫蘆（比喻自在無礙）。』

湖光瀲滟，晴天時格外美好；山色溟濛，雨天時也顯得奇異。如果把西湖比作西施，淡妝濃抹都相宜。（梅源德）

秀州興善寺南明廣慧禪師（徑山沖的嗣法弟子）

開示大眾：『五峰山頭高聳挺拔，雙徑山尾先已傾斜。一聲棒喝，任憑石巖跳躍，明月池水，天翻地覆。』 這四句話中，有一句有殺人刀，沒有活人劍；有一句有活人劍，沒有殺人刀；有一句殺人刀和活人劍都有；有一句殺人刀和活人劍都沒有。如果能夠分辨得清楚明白，就允許你參學完畢。

龍淵法雲禪師評論說：『興善禪師雖然殺活予奪，通身都是手段和眼力。但仔細檢查起來，不免有鈍拙之處，只是殺了人。』 空諸性禪師說：『這四句之外，還有一句，百味俱全，不僅僅是殺活的問題。』 雖然如此，南明禪師最終未能舉出這一句。那麼，這一句是什麼呢？』 良久之後說：『如果執著於它，就會眼瞎。』

太平無事時，刀從鞘中拔出；煩惱之時，劍收入匣中。忽然聽到秋風呼嘯一聲，急忙回到深宮穿上鎧甲。（慧超先）

興善禪師因聞谷問：『一旦了悟，業障本來

【English Translation】 English version: Completely understanding the profound essentials is the way to revitalize the family tradition. Things like lightning and sparks are difficult to leave traces. A single shout instantly empties the entire universe. (Zu'an Rui)

A monk asked Longchi, 'What is Tathagata Zen (Tathagata Zen, referring to the Zen method transmitted by the Buddha)?' The master raised his fist. The monk asked, 'What is Patriarchal Zen (Patriarchal Zen, referring to the Zen method transmitted by the Zen patriarchs)?' The master also raised his fist. The monk asked, 'Are Tathagata Zen and Patriarchal Zen the same or different?' The master raised his fist again and said, 'It's not a fist, it's a slap.'

Baoren Xiuyun said, 'Today, if someone asks Baoren, what is Tathagata Zen?' The front is the mountain gate. 'What is Patriarchal Zen?' The middle is the Buddha hall. 'Are Tathagata Zen and Patriarchal Zen the same or different?' Just answer, 'It's hard to deceive those with clear eyes.'

Longchi gave a Dharma talk: 'All dharmas are not existent, and all dharmas are not non-existent. If you can understand it this way, you can hold a gourd on the water (metaphor for being free and unhindered).'

The lake is sparkling, especially beautiful on a sunny day; the mountain scenery is misty, also appearing strange on a rainy day. If you compare West Lake to Xi Shi, it is suitable whether lightly or heavily made up. (Meiyuan De)

Zen Master Nanming Guanghui of Xingshan Temple in Xiuzhou (a Dharma heir of Jingshan Chong)

Instructing the assembly: 'The peaks of Five Peaks stand tall and upright, the tail of Double Path has already tilted. With a shout, let the rocky cliff jump, the bright moon pond, the sky and earth are overturned.' Among these four sentences, one sentence has a killing sword but no living sword; one sentence has a living sword but no killing sword; one sentence has both a killing sword and a living sword; one sentence has neither a killing sword nor a living sword. If you can distinguish them clearly, you are allowed to finish your studies.

Zen Master Longyuan Fayun commented: 'Although Zen Master Xingshan kills and gives freely, his whole body is full of methods and eyes. But upon careful inspection, there are inevitably clumsy places, only killing people.' Zen Master Kong Zhuxing said: 'Outside these four sentences, there is another sentence, complete with all flavors, not just the issue of killing and giving.' Even so, Zen Master Nanming ultimately failed to bring up this sentence. So, what is this sentence?' After a long silence, he said, 'If you cling to it, you will go blind.'

In peaceful times, the knife is drawn from its sheath; in times of trouble, the sword is put back into its scabbard. Suddenly hearing the autumn wind howling, hurriedly return to the deep palace and put on armor. (Huichao Xian)

Zen Master Xingshan asked Wengu, 'Once enlightened, karmic obstacles are originally

空。為甚獅子尊者被罽賓國王斬卻。師曰本來空。曰爭奈頭何。師曰本來空。曰因甚罽賓國王一手墮地。師曰本來空。

柳汀斜對野人牕。零落衰條伴曉江。正是霜風飄斷處。寒鷗驚起一雙雙。(印宗奇)

興善因看雪次。僧曰滿山都是雪。師曰隨聲逐色漢。曰請師離聲色道一句。師卻曰滿山都是雪。

普明用云。者僧身挨白刃。活得命來不妨好手。南老人費盡鹽醬。究竟不獲稱心。者里還有向聲色外別道一句者么。良久云。切忌道滿山都是雪。　藕庵衍云。興善老漢慣將官物欺壓平人。此間有為者僧雪屈者么。出來與藕庵拄杖子相見。

宗鑒法林卷三十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十七

集云堂　編

大鑒下三十四世

明州天童密雲圓悟禪師(龍池傳嗣)

因挑柴過山。觸路旁積薪有省。遂依池出家。時中看得心境兩立請益池。池曰汝若到者田地。便好放身倒臥。師益惑。一日城歸過桐棺山頂。忽覺情與無情煥然等現。時池遷北京。師特往省覲。池問汝近日有新會處么。師曰一人有慶萬民賴之。池曰汝又作么生。師曰圓悟特來省覲和尚。池曰。念子遠來放。汝三十棒。

迸破桐棺險出頭。煥然等現萬機

【現代漢語翻譯】 現代漢語譯本：

問：為什麼獅子尊者（Śīṃha Bhikṣu，佛教禪宗祖師）會被罽賓國王（Kashmir King）斬首？

師（禪師）說：本來就是空。

問：那頭顱又怎麼說呢？

師說：本來就是空。

問：為什麼罽賓國王的手會掉在地上？

師說：本來就是空。

柳汀斜對著野人的窗戶，凋零的樹枝陪伴著清晨的江面。正是在霜風飄落折斷的地方，驚起了一雙雙寒冷的鷗鳥。（印宗奇）

興善禪師在看雪的時候，有僧人說：滿山都是雪。

禪師說：你這是隨聲逐色的人。

僧人說：請禪師離開聲色，說一句。

禪師卻說：滿山都是雪。

普明禪師用云：這個僧人身挨白刃，活得命來，不妨是好手。南老人費盡鹽醬，究竟沒有獲得稱心。這裡還有向聲色外，別道一句的人嗎？良久說：切忌說滿山都是雪。

藕庵衍禪師說：興善老漢慣於將官物欺壓平民。這裡有為這個僧人雪恥的人嗎？出來與藕庵的拄杖子相見。

宗鑒法林卷三十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十七

集云堂 編

大鑒下三十四世

明州天童密雲圓悟禪師（龍池傳嗣）

因為挑柴經過山，被路旁的積柴觸動而有所領悟，於是依龍池禪師出家。當時心中看得心境兩立，請教龍池禪師。龍池禪師說：你如果到了這種田地，就應該放身倒臥。禪師更加迷惑。一天，從城裡回來經過桐棺山頂，忽然覺得情與無情煥然等現。當時龍池禪師遷往北京，禪師特地前往拜見。龍池禪師問：你近日有什麼新的體會嗎？禪師說：一人有慶萬民賴之。龍池禪師說：你又想怎麼樣？禪師說：圓悟特來拜見和尚。龍池禪師說：念你遠來，放你三十棒。

迸破桐棺險出頭，煥然等現萬機。

【English Translation】 English version:

Question: Why was Śīṃha Bhikṣu (Lion Bhikshu, a patriarch of Chan Buddhism) beheaded by the Kashmir King?

Master (Zen Master) said: Originally, it is empty.

Question: Then what about the head?

Master said: Originally, it is empty.

Question: Why did the Kashmir King's hand fall to the ground?

Master said: Originally, it is empty.

The willow bank slants against the hermit's window, withered branches accompany the morning river. Precisely where the frost wind scatters and breaks, a pair of cold gulls are startled and take flight. (Yin Zongqi)

When Zen Master Xing Shan was looking at the snow, a monk said: The whole mountain is snow.

The Zen Master said: You are someone who follows sound and color.

The monk said: Please, Master, leave sound and color and say a phrase.

The Zen Master instead said: The whole mountain is snow.

Zen Master Puming used to say: This monk, having his body close to the white blade, survives, and is indeed a good hand. Old Man Nan has exhausted salt and sauce, and ultimately has not obtained satisfaction. Is there anyone here who can say a phrase apart from sound and color? After a long silence, he said: Be sure not to say the whole mountain is snow.

Zen Master Ou'an Yan said: Old Man Xingshan is accustomed to using official property to oppress ordinary people. Is there anyone here who will redress the grievances of this monk? Come out and meet Ou'an's staff.

Zongjian Falin, Volume 36 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 37

Compiled by Jiyun Hall

34th Generation from Dajian

Zen Master Miyun Yuanwu of Tiantong Temple, Mingzhou (Successor of Longchi)

Because he was carrying firewood and passing by a mountain, he was touched by the accumulated firewood by the roadside and had some understanding, so he became a monk under Zen Master Longchi. At that time, he saw the mind and environment as two separate entities, and asked Zen Master Longchi for guidance. Zen Master Longchi said: If you reach this state, you should lie down and let go. The Zen Master was even more confused. One day, returning from the city and passing the top of Tongguan Mountain, he suddenly felt that emotion and non-emotion were equally and clearly manifested. At that time, Zen Master Longchi moved to Beijing, and the Zen Master specially went to pay his respects. Zen Master Longchi asked: Have you had any new insights recently? The Zen Master said: One person has fortune, and all the people rely on it. Zen Master Longchi said: What do you want to do again? The Zen Master said: Yuanwu has come to pay respects to the Abbot. Zen Master Longchi said: Considering you have come from afar, I will give you thirty blows.

Bursting open the Tongguan coffin, barely escaping, emotion and non-emotion are equally and clearly manifested.

休。劈空獨握掀天棒。涂毒聲騰四百州。(晦山顯)

忽睹余薪夢乍清。傢俬破盡體難輕。一回蹋碎桐峰月。一統山河見太平。(祖庵銳)

天童自外歸省龍池。池上堂舉拂子問。諸方還有者個么。師震威一喝。池曰好一喝。師連喝兩喝歸位。池顧曰更喝一喝看。師出法堂。池便下座。

一番風雪一番寒。寒盡春來暖氣寬。祇者何勞重舉出。驛亭西去是長安。(古南門)

梅花葉唱一腔新。清和寥寥世罕人。意氣還他同調者。始終敲拍總陽春。(眉伯奕)

天童因龍池曰。汝等為我扶持佛法去。師呈偈曰。若據某甲扶持佛法。任它○○○○○。都來總與三十棒。莫道分明為賞罰。

巢頂鐵船獨駕時。閻浮界闊縱橫機。分明顯煥無私也。一道真風掌握歸。(資福觀)

天童因僧問。學人遠來要問和尚討個佛做。師曰佛也是你分外事。

翠巖喆云。斬釘截鐵。本分宗師。直下知歸。罕逢達者。還委悉么。渾身已在含元殿。何事嘮嘮問帝都。　白巖符云。者老漢生平一條白棒不順人情。不管是佛是魔。驀頭便與一揕在。者里為什麼不用。少年曾決龍蛇陣。潦倒還同稚子歌。

天童因僧問如何是不動尊。師曰此去徑山五百里。

翠巖喆云。天童老漢慣用金剛王

寶劍覿面全提。可惜者僧不知落處。若知落處。便好向百草頭上卸卻干戈。雖然。者里則不然。如何是不動尊。但向道。露柱騎牛登五老。燈籠蹋雪返西峰。

天童上堂。彌陀明日是生日。老僧今日是生日。我比彌陀先一日。三世諸佛從此出。

古南門云。大眾。者老子結識古佛也是好事。今日山僧未免撥轉機輪倒行此令。將者老子鼻孔扭捏一上。彌陀明日是生日。涂糊他作么。老僧今日是生日。真個那。我比彌陀先一日。鐵作麵皮。三世諸佛從此出。賺殺一船人所以。從上一言半句。如風行太虛鼓動萬有。求其起處了不可得。如擊石火閃電光。構得構不得。未免喪身失命。山僧恁么道。祇如今日真堂設供意在於何。還是仁義道中么。還是世諦流佈么。還是凈法界本無出沒大悲願力示現受生么。恁么論量。笑破衲僧口。要且總沒交涉。畢竟如何。擊拂子云。洎合停囚長智。

天童掛牌入室。有僧才跨門即曰。不用拈提。請師便棒。師曰為甚麼。僧無語。師便打。

平陽忞云。者僧將成九仞之山。尚虧一簣之土。當時待道為甚麼。但向道。橫趨金殿過。定惹御爐香。管保先師拄杖子兩手分付　璇鑒衡云。祇道天童與者僧入室。卻是者僧與天童入室。復頌。

孟八郎漢。要恁么為。自怪撩

【現代漢語翻譯】 現代漢語譯本： 寶劍已經面對面地完全提起了。可惜這個僧人不知道寶劍的落腳之處。如果知道落腳之處，就好在百草頭上卸下干戈。雖然如此，這裡卻不是這樣。什麼是『不動尊』（不動明王，佛教中的一位忿怒尊）？只要說：『露柱騎著牛登上五老峰，燈籠踩著雪返回西峰。』 天童禪師上堂說法：『彌陀佛（阿彌陀佛，西方極樂世界的教主）明天是生日，老僧我今天是生日。我比彌陀佛早一天，三世諸佛都從此而出。』 古南門禪師說：『各位，這位老禪師結識古佛也是好事。今天山僧我免不了撥轉機輪，倒行此令，將這位老禪師的鼻孔扭捏一下。彌陀佛明天是生日，涂糊他做什麼？老僧我今天是生日，是真的嗎？我比彌陀佛早一天，真是鐵面皮。三世諸佛都從此而出，騙死一船人。』所以，從古以來的一言半句，如風行太虛，鼓動萬有，尋求它的起始之處，了不可得。如擊石火，閃電光，構得構不得，免不了喪身失命。山僧我這樣說，那麼今天真堂設供的用意在於何處？還是在仁義道德之中嗎？還是在世俗諦流佈之中嗎？還是在清凈法界本無出沒，大悲願力示現受生嗎？這樣論量，笑破衲僧的嘴。要而言之，總沒關係。到底如何？』擊打拂塵說：『幾乎要停囚長智了。』 天童禪師掛牌入室接引學人，有僧人剛跨入門就說：『不用拈提（禪宗術語，指提出問題），請禪師直接打我。』禪師問：『為什麼？』僧人無語。禪師就打了他。 平陽忞禪師說：『這位僧人將要完成九仞高的山，還缺少一筐土。當時如果我來，待他說『為什麼』，就只要說：『橫趨金殿過，定惹御爐香。』保證先師的拄杖子兩手分付給他。』璇鑒衡禪師說：『只說天童禪師與這位僧人入室，卻是這位僧人與天童禪師入室。』又作頌： 『孟八郎漢，要這麼做，自怪撩撥。』

【English Translation】 English version: The precious sword has been fully raised face to face. It's a pity that this monk doesn't know where it will land. If he knew where it would land, it would be good to lay down arms on the heads of all the grasses. However, it is not so here. What is 'Acalanatha' (Fudo Myoo, a wrathful deity in Buddhism)? Just say: 'The dew pillar rides the ox and ascends the Five Elders Peak, the lantern treads on the snow and returns to the West Peak.' Zen Master Tiantong ascended the hall and said: 'Amitabha Buddha's (Amitabha, the lord of the Western Pure Land) birthday is tomorrow, and this old monk's birthday is today. I am one day earlier than Amitabha Buddha, and all Buddhas of the three worlds come from this.' Zen Master Gu Nanmen said: 'Everyone, it is a good thing that this old Zen master knows the ancient Buddhas. Today, I, this mountain monk, cannot avoid turning the wheel and reversing this order, pinching this old Zen master's nose. Amitabha Buddha's birthday is tomorrow, what are you smearing him for? This old monk's birthday is today, is it true? I am one day earlier than Amitabha Buddha, truly an iron face. All Buddhas of the three worlds come from this, deceiving a boatload of people.' Therefore, from ancient times, a word or half a sentence is like the wind traveling through the void, stirring up all things, and seeking its origin is impossible to find. Like striking a stone for fire, a flash of lightning, whether you can construct it or not, you cannot avoid losing your life. I, this mountain monk, say this, so what is the intention of setting up offerings in the true hall today? Is it still within the realm of benevolence and righteousness? Is it still within the flow of worldly truth? Or is it that in the pure Dharma realm, there is originally no arising or ceasing, and the power of great compassion manifests and receives birth? Arguing like this will break the mouths of the monks. In short, it has nothing to do with it. What is it after all?' He struck the whisk and said: 'It's almost time to stop the prisoners and increase wisdom.' Zen Master Tiantong hung up a sign and entered the room to receive students. A monk had just crossed the threshold when he said: 'No need for questioning (Zen term, referring to raising questions), please strike me directly, Master.' The Zen master asked: 'Why?' The monk was speechless. The Zen master then struck him. Zen Master Pingyang Min said: 'This monk is about to complete a mountain nine ren high, but he is still short of one basket of earth. If it were me at that time, waiting for him to say 'Why,' I would just say: 'Walking horizontally through the golden palace, you will surely attract the incense of the imperial furnace.' I guarantee that the former master's staff would be handed over to him with both hands.' Zen Master Xuanjian Heng said: 'It is only said that Zen Master Tiantong and this monk entered the room, but it is this monk who entered the room with Zen Master Tiantong.' He also composed a verse: 'Meng Balang Han, wanting to do it this way, only blames himself for provoking.'

蜂得眼腫。休嫌倚勢把人欺。

天童因僧問。猛虎以肉為命。因甚不食其子。師曰自肉食不盡。

野猿抱子歸青嶂。幽鳥銜花過碧岑。滿目風光皆自得。了無遺法累兒孫。(侶巖荷)

天童因一秀士自撰禪門口訣。詣師請正。師展卷指一實字問曰。此字如何解說。士擬議曰卻解說不出。師曰恁么則虛言了也。士無語。

平陽忞代云。待老和尚腳跟點地即道。

天童因僧問。昨日吃師三棒今朝拈卻拄杖。師曰今日不打你。

法音𣽘云。紅葉不題流水去。春山多少好人家。要會者僧則易。要識天童則難。何故。到江吳地盡。隔岸越山多。

天童示眾。太白山中盡有柴。一株不許眾人般。老僧不是多護惜。為要諸人徹骨寒。

金粟元云。天童老漢雖則徹底婆心。看來亦成護惜。者里不然。金粟山中柴沒燒。隨時買兮隨時挑。任他柴價貴和賤。總要諸人額面焦。莫是狼藉常住。難為大眾么。阿呵呵。多少業識茫茫之流。盡曏者里錯會。

天童因眾請說法。隨至法堂。以手揖眾曰。已為大眾說法了也。轉身便出歸方丈。

八十婆婆不識羞。涌身畫閣賣風流。深深揖下無人采。祇得懡㦬歸去休。(二隱謐)

和盤托出絕周遮。白玉無瑕卻有瑕。可惜當時輕放

【現代漢語翻譯】 現代漢語譯本 蜜蜂的眼睛腫了，不要抱怨它仗勢欺人。

天童禪師因有僧人問：『猛虎以肉為生，為什麼不吃自己的孩子？』天童禪師回答說：『因為它自己吃肉都吃不完。』

野猴抱著小猴回到青翠的山峰，幽靜的鳥兒銜著花飛過碧綠的山巒。滿眼的風光都是自在的，沒有留下任何陳規舊法來拖累子孫。（侶巖荷）

天童禪師因為一個秀才自己撰寫了禪門口訣，來拜訪禪師請求指正。禪師展開書卷，指著一個『實』字問道：『這個字如何解釋？』秀才猶豫著說：『卻解釋不出來。』禪師說：『這樣說來，就成了虛言了。』秀才無話可說。

平陽忞（Pingyang Min）禪師說：『等老和尚腳踏實地的時候再說。』

天童禪師因有僧人問：『昨天吃了師父三棒，今天卻拿起了拄杖。』禪師說：『今天不打你。』

法音𣽘（Fayin Wen）禪師說：『紅葉不題字，隨流水而去，春天的山裡有多少美好的住家。要了解這個僧人很容易，要認識天童禪師卻很難。』為什麼呢？『到了江吳（Jiang Wu）地界就到了盡頭，隔岸的越山（Yue Shan）卻有很多。』

天童禪師向大眾開示：『太白山（Taibai Mountain）中到處都是柴，卻不允許大家隨便拿一根。老僧不是特別愛惜，而是要讓你們徹骨寒冷。』

金粟元（Jin Su Yuan）禪師說：『天童老漢雖然徹底是婆婆心腸，看來也成了愛惜。這裡卻不是這樣。金粟山（Jin Su Mountain）中沒有柴燒，隨時買啊隨時挑。任憑柴價貴賤，總要讓你們額頭焦爛。』莫非是浪費常住，為難大眾嗎？阿呵呵。多少業識茫茫之流，都在這裡錯會了。

天童禪師因為大眾請求說法，就來到法堂。用手向大眾作揖說：『已經為大眾說法完畢了。』轉身就離開回到方丈。

八十歲的老婆婆不知羞恥，打扮妖艷在畫閣里賣弄風情。深深地作揖卻沒有人理睬，只得慚愧地回去休息。（二隱謐）

和盤托出，毫無遮掩，白玉無瑕，卻有瑕疵。可惜當時輕易放過。

【English Translation】 English version The bee's eyes are swollen. Don't complain that it bullies people by relying on its power.

A monk asked Tiantong (Tiantong - name of a Zen master): 'Tigers live on meat. Why don't they eat their cubs?' The master said, 'Because they can't finish eating the meat themselves.'

Wild monkeys carry their young back to the green peaks. Quiet birds carry flowers across the blue ridges. The scenery is all self-contained. There is no legacy to burden future generations. (Lu Yanhe)

Because a scholar had written a Zen doorway formula himself, he visited Tiantong (Tiantong - name of a Zen master) to ask for correction. The master opened the scroll, pointed to the character 'shi' (實 - reality, truth) and asked, 'How is this character explained?' The scholar hesitated and said, 'I can't explain it.' The master said, 'In that case, it becomes empty words.' The scholar was speechless.

Pingyang Min (Pingyang Min - name of a Zen master) said, 'Wait until the old monk's feet are on the ground before speaking.'

A monk asked Tiantong (Tiantong - name of a Zen master): 'Yesterday I received three blows from the master's staff, but today I picked up my own staff.' The master said, 'I won't hit you today.'

Fayin Wen (Fayin Wen - name of a Zen master) said, 'Red leaves don't have inscriptions, they just float away with the flowing water. How many beautiful homes are there in the spring mountains? It's easy to understand this monk, but it's difficult to understand Tiantong (Tiantong - name of a Zen master).' Why? 'When you reach the land of Jiang Wu (Jiang Wu - a place name), you've reached the end, but there are many Yue Mountains (Yue Shan - a place name) across the river.'

Tiantong (Tiantong - name of a Zen master) instructed the assembly: 'There is plenty of firewood in Taibai Mountain (Taibai Mountain - a mountain name), but no one is allowed to take a single piece. The old monk is not being particularly protective, but wants to make you feel bone-chillingly cold.'

Jin Su Yuan (Jin Su Yuan - name of a Zen master) said, 'Although the old man Tiantong (Tiantong - name of a Zen master) is thoroughly kind-hearted, it seems that he has become protective. It's not like that here. There is no firewood to burn in Jin Su Mountain (Jin Su Mountain - a mountain name), buy it and carry it whenever you need it. No matter how expensive or cheap the firewood is, it should always burn your foreheads.' Is it wasting the monastery's resources and making things difficult for the assembly? Aha ha. So many beings with confused karma misunderstand this.

Because the assembly requested a Dharma talk, Tiantong (Tiantong - name of a Zen master) went to the Dharma hall. He bowed to the assembly and said, 'I have already given the Dharma talk to the assembly.' He turned around and left, returning to his room.

An eighty-year-old woman is not ashamed, she dresses up and sells her charm in the painted pavilion. She bows deeply, but no one pays attention, so she has to go back to rest in embarrassment. (Er Yinmi)

Presenting everything without reservation, flawless white jade, yet with a flaw. It's a pity that it was easily let go at the time.

過。至今天下亂如麻。(德庵心)

宜興磬山天隱圓修禪師(龍池傳嗣)

因閱楞嚴經佛叱阿難此非汝心處有省。后閱傳鐙錄。見僧問乾峰一路涅槃門公案。遂去不得。參兩載。偶聞驢鳴。頓釋前疑。述偈曰。忽聞驢子叫。驚起當人笑。萬別與千差。非聲非色鬧。

棱棱鐵干磨霄月。雪苦霜侵愈見神。忽爾夜廊開笑口。曉來大地盡含春。(粟庵鼎)

磬山問龍池歷歷孤明時如何。池曰待你到者田地與你說。師便喝。池曰你還起緣心么。師拂袖便行。

驢鳴冷地笑顏新。蓋色騎聲絕晦明。一喝倒流千丈水。笑他空費老婆心。(理安問)

江皋翻轉浪千層。殺活從教用得親。朕跡一毫留不住。白拈手段是重興。(山茨際)

多情石女嫁春風。髻聳巫云映日紅。倒著霓裳花下舞。香塵撲撲撼蟾宮。(南澗珍)

非色非聲露本容。瞎驢步步不留蹤。傢俬籍沒能開托。一喝從教大地聾。(截流策)

磬山因僧問如何是出格句。師曰獨腳𩼠。

江天海云。修祖獨荷濟上綱宗。揭示人天正眼。等閑露一機出一語。坐斷古佛舌頭。橫抽衲僧腦蓋。且道利害在什麼處。祇許老胡知。不許老胡會。

清波不犯老師翁。烈焰堆中釣活龍。未展全機伸獨腳。橫行海上不留

【現代漢語翻譯】 現代漢語譯本： 過。如今這天下亂得像一團亂麻。（德庵心）

宜興磬山天隱圓修禪師（龍池傳嗣）

因為閱讀《楞嚴經》，看到佛陀呵斥阿難『此非汝心處』而有所領悟。後來閱讀《傳燈錄》，見到僧人問乾峰『一路涅槃門』的公案，於是就無法理解。參學兩年，偶然聽到驢叫，頓時解開了之前的疑惑。作偈說：『忽然聽到驢子叫，驚醒了當事人發笑。萬別與千差，非聲非色喧鬧。』

『棱棱鐵干磨霄月，雪苦霜侵愈見神。忽然夜廊開笑口，曉來大地盡含春。』（粟庵鼎）

磬山問龍池『歷歷孤明時如何』。龍池說『等你到了那個田地再告訴你』。磬山便喝。龍池說『你還起了緣心嗎？』磬山拂袖便走。

『驢鳴冷地笑顏新，蓋色騎聲絕晦明。一喝倒流千丈水，笑他空費老婆心。』（理安問）

『江皋翻轉浪千層，殺活從教用得親。朕跡一毫留不住，白拈手段是重興。』（山茨際）

『多情石女嫁春風，髻聳巫云映日紅。倒著霓裳花下舞，香塵撲撲撼蟾宮。』（南澗珍）

『非色非聲露本容，瞎驢步步不留蹤。傢俬籍沒能開托，一喝從教大地聾。』（截流策）

磬山因為僧人問『如何是出格句』。磬山說『獨腳𩼠』。

江天海云，修祖獨自承擔濟上綱宗。揭示人天正眼。輕易地露出一機、說出一語，截斷古佛的舌頭，橫抽衲僧的腦蓋。且說這利害之處在哪裡？只允許老胡（指達摩）知道，不允許老胡理解。

清波不冒犯老師翁，烈焰堆中釣活龍。未展全機伸獨腳，橫行海上不留蹤。

【English Translation】 English version: Passed. Today, the world is as chaotic as tangled hemp. (De'an Xin)

Zen Master Tianyin Yuanxiu of Qingshan, Yixing (Successor of Longchi)

Upon reading the Shurangama Sutra, he had an awakening when the Buddha rebuked Ananda, 'This is not where your mind is.' Later, reading the Transmission of the Lamp, he encountered the koan of a monk asking Qianfeng about 'the one road to Nirvana' and became stuck. After studying for two years, he suddenly heard a donkey bray and instantly resolved his previous doubts. He composed a verse saying: 'Suddenly hearing the donkey bray, it startles the person involved to laugh. The myriad differences and thousands of distinctions are neither sound nor color making a racket.'

'The sharp iron trunk grinds the moon in the sky; the bitter snow and frost make it appear more divine. Suddenly, the night corridor opens with a smile; at dawn, the great earth is full of spring.' (Su'an Ding)

Qingshan asked Longchi, 'What is it like when it is distinctly and solitarily bright?' Longchi said, 'I will tell you when you reach that state.' Qingshan then shouted. Longchi said, 'Are you still giving rise to causal thoughts?' Qingshan flicked his sleeve and left.

'The donkey's bray brings a fresh smile in the cold; covering color and riding sound, cutting off obscurity and brightness. One shout reverses a thousand zhang of water, laughing at him for wasting his old woman's heart.' (Li'an Wen)

'The riverbank overturns with a thousand layers of waves; killing and giving life, let them be used intimately. Not a trace of the imperial footprint remains; the barehanded method is a revival.' (Shanci Ji)

'The amorous stone woman marries the spring breeze; her hair piled high like witch clouds reflects the sun red. Wearing a rainbow skirt upside down, she dances under the flowers; fragrant dust puffs and shakes the moon palace.' (Nanjian Zhen)

'Neither color nor sound reveals the original face; the blind donkey leaves no trace with each step. Family property cannot be opened and entrusted; one shout makes the great earth deaf.' (Jieliu Ce)

Qingshan, because a monk asked, 'What is an unconventional phrase?' The master said, 'A one-legged 𩼠 (a mythical bird).'

River, sky, sea, and clouds, Master Xiu alone bears the burden of the Ji lineage's guiding principles. Revealing the true eye of humans and gods, casually revealing a mechanism, uttering a word, severing the tongue of the ancient Buddhas, and abruptly drawing out the brains of monks. Now, where does the advantage lie? Only Old Hu (Bodhidharma) is allowed to know, Old Hu is not allowed to understand.

Clear waves do not offend the old master, fishing for a living dragon in a pile of raging flames. Without fully displaying the complete mechanism, he extends a single leg, traveling freely on the sea without leaving a trace.

蹤。(南澗珍)

磬山因僧問。忽然打破砂鍋。露出家常茶飯時如何。師曰。吞又吞不得。吐又吐不得。

昨夜霜風到草檐。老來雙𩯭白新添。杖頭且喜存知己。引我隔溪望酒簾。(法林音)

磬山因僧問。一句當天八萬門永絕生死。者一句得恁么有力。師曰壁立千仞。

一句當天生死絕。刀頭猶帶戰余血。不知何事鼓聲頻。無限愁人恨未泄。(法林音)

磬山因僧問。生滅滅已寂滅為樂。如何是寂滅。師曰今朝雨落階前濕。

從容登眺幾憑欄。滿望溪山入畫看。仙苑春風絃管沸。笙歌藂里雨聲繁。(湘湖仁)

磬山因僧問。世尊睹明星意旨如何。師曰黑裡白。

法林音云。草鞋筋不斷。腳跟皮如何得穿。伎倆未盡。猢猻子又爭得死。直饒死盡伎倆。蹋穿腳跟。不向威音前會取。就往意識里卜度。要窮磬山老人敗闕處。猶隔三程半。

磬山因僧問虎以肉為命因甚不食其子。師曰是親必顧。又曰。有愛在。

干戈定后羨英雄。聖主偏知不伐功。若似漢家多妒忌。誰將金劍學從戎。(定生純)

磬山因僧問。虛空無向背云何有東西南北。師曰切忌回頭轉腦。

團圞一片天邊月。海角天涯長照臨。不奈寒云生谷口。時人換卻眼中睛。(弘鼎教)

【現代漢語翻譯】 現代漢語譯本：

蹤。(南澗珍) 磬山（Qingshan，山名，也指代磬山禪師）因僧人提問：『忽然打破砂鍋，露出家常茶飯時如何？』 師父回答：『吞又吞不得，吐又吐不得。』 昨夜霜風吹到草屋檐，老來兩鬢白髮新添。手杖頭且喜還有知己，引導我隔著溪流遙望酒家的旗簾。(法林音) 磬山（Qingshan，山名，也指代磬山禪師）因僧人提問：『一句當天，八萬門永絕生死，這一句怎麼這麼有力？』 師父回答：『壁立千仞。』 一句當天生死絕，刀頭猶帶戰余血。不知何事鼓聲頻，無限愁人恨未泄。(法林音) 磬山（Qingshan，山名，也指代磬山禪師）因僧人提問：『生滅滅已，寂滅為樂，如何是寂滅？』 師父回答：『今朝雨落階前濕。』 從容登高遠眺，幾次倚靠欄桿，滿眼溪山如畫一般。仙境般的園林里春風和煦，絃樂管樂齊鳴，笙歌喧鬧中雨聲也顯得繁密。(湘湖仁) 磬山（Qingshan，山名，也指代磬山禪師）因僧人提問：『世尊睹明星意旨如何？』 師父回答：『黑裡白。』 法林音說：『草鞋的筋不斷，腳後跟的皮怎麼能穿透？伎倆沒有用盡，猢猻（húsūn，猴子）怎麼能死？縱然用盡伎倆，踏穿腳後跟，如果不向威音王佛（Wēiyīn Wáng Fó）之前領會，就在意識里卜度，想要窮盡磬山老人的敗闕之處，還隔著三程半。』 磬山（Qingshan，山名，也指代磬山禪師）因僧人提問：『老虎以肉為食為生，為什麼不吃自己的孩子？』 師父回答：『是親必顧。』 又說：『有愛在。』 干戈平定后羨慕英雄，聖明的君主偏偏知道不誇耀功勞。如果像漢朝那樣多妒忌，誰還會拿起金劍學習從軍打仗？(定生純) 磬山（Qingshan，山名，也指代磬山禪師）因僧人提問：『虛空沒有方向，為什麼有東西南北？』 師父回答：『切忌回頭轉腦。』 團圓一片天邊月，海角天涯長照臨。無奈寒云生於谷口，世人換掉了眼中的眼睛。(弘鼎教)

【English Translation】 English version:

Trace. (Nanjian Zhen) Qingshan (Qingshan, mountain name, also referring to Chan Master Qingshan) asked a monk: 'Suddenly breaking the clay pot, what is it like when the ordinary tea and rice are revealed?' The master replied: 'Cannot swallow, cannot spit out.' Last night, the frost wind reached the thatched eaves, and new white hairs were added to the temples of old age. Fortunately, there are still confidants at the head of the staff, guiding me to look at the wine shop's banner across the stream. (Falin Yin) Qingshan (Qingshan, mountain name, also referring to Chan Master Qingshan) asked a monk: 'One sentence reaches the sky, and eighty thousand gates eternally cut off birth and death. How can this sentence be so powerful?' The master replied: 'A thousand-仞 cliff stands upright.' One sentence reaches the sky, cutting off birth and death, the blade still carries the blood of war. I don't know why the sound of drums is so frequent, the infinite sorrowful people's hatred is not vented. (Falin Yin) Qingshan (Qingshan, mountain name, also referring to Chan Master Qingshan) asked a monk: 'When birth and death are extinguished, Nirvana is happiness. What is Nirvana?' The master replied: 'This morning, the rain falls and wets the front of the steps.' Leisurely climbing and gazing, leaning on the railing several times, the full view of streams and mountains is like a painting. In the fairy-like garden, the spring breeze is warm, string and wind instruments are playing together, and the sound of rain seems dense in the midst of singing and music. (Xianghu Ren) Qingshan (Qingshan, mountain name, also referring to Chan Master Qingshan) asked a monk: 'What is the meaning of the World Honored One seeing the morning star?' The master replied: 'White in black.' Falin Yin said: 'If the sinew of the straw sandal is not broken, how can the skin of the heel be pierced? If the tricks are not exhausted, how can the monkey (húsūn, monkey) die? Even if the tricks are exhausted and the heel is pierced, if you don't understand before the Buddha Weiyin Wang (Wēiyīn Wáng Fó), you will speculate in consciousness, wanting to exhaust the failures of the old man Qingshan, and you are still three and a half stages away.' Qingshan (Qingshan, mountain name, also referring to Chan Master Qingshan) asked a monk: 'Tigers live by eating meat, why don't they eat their own children?' The master replied: 'Those who are related must care.' And said: 'There is love.' After the war is settled, people admire heroes, and the wise ruler knows not to boast of merit. If it is like the Han Dynasty with much jealousy, who would take up the golden sword to learn to fight in the army? (Ding Shengchun) Qingshan (Qingshan, mountain name, also referring to Chan Master Qingshan) asked a monk: 'Emptiness has no direction, why are there east, west, north, and south?' The master replied: 'Be careful not to turn your head.' A round piece of moon in the sky, shining on the corners of the sea. Helplessly, cold clouds are born in the valley, and people change the eyes in their eyes. (Hong Dingjiao)

磬山因僧問。飲乳如四大海水。積骨如毗富羅山。那個是最初父母。師曰養子方知。

殺活臨時祇自由。三軍鎧甲一時收。從今四海咸寧靜。不動干戈定九州。(鐵機信)

磬山因僧問。山嶽傾頹為甚煙霞不散。師曰舍大戀小。曰獨臨玉鏡云何眉目不睹。師曰打破鏡來相見。

資福玉云。功夫不能進步。須參老人之前語。工夫不能脫灑。須參老人之後語。雖然。三十年後。

磬山因僧。問盡大地是一個眼睛。為甚麼隔窗不見。師曰擉瞎眼睛相見。

爍破乾坤烏聿聿。隔牕何事便迷麻。誰知擉瞎娘生眼。相見依然隔海涯。(海慧惺)

一身還有一身愁。那得毗盧頂上游。大地若能無寸土。騎驢何處不揚州。(㨗庵敏)

磬山因僧參曰。學人未到磬山。先吃棒了也。師曰空頭禪和。曰再求和尚賜棒。師曰老僧無者閑氣力。

未到磬山先吃棒。再求一頓喪渾家。謾言老子無筋力。笤帚留將掃落花。(海慧惺)

磬山因僧問如何是明頭合暗頭合。師曰一字不加點。曰如何不加點。師曰明頭也合暗頭也合。曰離卻明暗外請和尚道一句。師曰老僧到者里氣急殺人。

點畫未形字已成。無文古篆實難明。當人不識求指注。賺脫眉毛階下生。(湘湖仁)

【現代漢語翻譯】 現代漢語譯本：

磬山，有僧人問道：『如果把喝的乳汁比作四大海水，堆積的骨頭比作毗富羅山（Vipula Mountain，一座大山），那麼最初的父母是誰？』 磬山回答說：『養育了孩子才知道。』 殺與活都在臨時掌握，非常自由，三軍的鎧甲可以在一時收起。從此以後，天下太平，不再動用武力就能安定九州。（鐵機信） 磬山，有僧人問道：『如果山嶽崩塌了，為什麼煙霞還不消散？』 磬山回答說：『捨棄大的，貪戀小的。』 僧人又問：『獨自面對玉鏡，為什麼看不到眉毛和眼睛？』 磬山回答說：『打破鏡子來相見。』 資福玉云說：『功夫不能進步，必須參究老人的前語；功夫不能灑脫，必須參究老人的后語。』 雖然如此，三十年後又會如何呢？ 磬山，有僧人問道：『整個大地是一隻眼睛，為什麼隔著窗戶卻看不見？』 磬山回答說：『把眼睛戳瞎了再相見。』 打破了天地，一片黑暗，隔著窗戶，為何反而迷惑了？誰知道戳瞎了天生的眼睛，相見時依然像隔著大海一樣。（海慧惺） 自身已經有很多憂愁，哪裡還能在毗盧（Vairocana，佛名）的頭頂上游玩？如果大地沒有一寸土地，騎著驢在哪裡不是揚州？（㨗庵敏） 磬山，有僧人蔘拜說：『學人還沒到磬山，就先捱了棒子。』 磬山說：『空頭的禪和。』 僧人說：『再求和尚賜棒。』 磬山說：『老僧沒有那閑力氣。』 還沒到磬山就先捱了棒，再求一頓打，簡直是傾家蕩產。別說老子沒有力氣，留著笤帚是爲了掃落花。（海慧惺） 磬山，有僧人問：『什麼是明頭合，什麼是暗頭合？』 磬山說：『一字不加點。』 僧人問：『如何不加點？』 磬山說：『明頭也合，暗頭也合。』 僧人說：『離開明暗之外，請和尚說一句。』 磬山說：『老僧到這裡氣得要死。』 點畫還未形成，字已經成了，沒有文字的古篆實在難以明白。當人不認識，卻要求指點註釋，結果白白地失去了眉毛。（湘湖仁）

【English Translation】 English version:

Qingshan, a monk asked: 'If drinking milk is like the four great seas, and accumulated bones are like Mount Vipula (Vipula Mountain, a large mountain), who are the original parents?' Qingshan replied: 'Only by raising children do you know.' Killing and life are freely controlled at the moment, the armor of the three armies can be put away at once. From now on, the world will be peaceful, and the nine provinces will be stabilized without resorting to force. (Tie Jixin) Qingshan, a monk asked: 'If the mountains collapse, why doesn't the mist dissipate?' Qingshan replied: 'Giving up the big and clinging to the small.' The monk then asked: 'Facing the jade mirror alone, why can't you see your eyebrows and eyes?' Qingshan replied: 'Break the mirror and meet each other.' Zifu Yu Yun said: 'If kung fu cannot progress, you must study the old man's previous words; if kung fu cannot be free and easy, you must study the old man's later words.' Even so, what will happen thirty years later? Qingshan, a monk asked: 'The entire earth is one eye, why can't you see it through the window?' Qingshan replied: 'Poke out the eye and meet each other.' Breaking through heaven and earth, it's all dark, why are you confused by the window? Who knows that poking out the innate eyes, meeting each other is still like being separated by the sea. (Hai Hui Xing) One body already has many sorrows, how can one still play on the top of Vairocana's (Vairocana, name of a Buddha) head? If the earth has no inch of land, where is not Yangzhou when riding a donkey? (Jie An Min) Qingshan, a monk came to pay respects and said: 'Before the student arrived at Qingshan, he was beaten with a stick.' Qingshan said: 'An empty Chan monk.' The monk said: 'I beg the monk to give me another stick.' Qingshan said: 'The old monk doesn't have that idle strength.' Before arriving at Qingshan, he was beaten with a stick, and asking for another beating is like losing his entire family. Don't say that the old man has no strength, the broom is kept to sweep away the fallen flowers. (Hai Hui Xing) Qingshan, a monk asked: 'What is the clear head meeting, and what is the dark head meeting?' Qingshan said: 'Do not add a dot to a character.' The monk asked: 'How not to add a dot?' Qingshan said: 'The clear head also meets, and the dark head also meets.' The monk said: 'Apart from the clear and dark, please say a word, monk.' Qingshan said: 'The old monk is so angry here that he is about to die.' Before the strokes are formed, the character is already complete, the ancient seal without writing is really difficult to understand. When people don't recognize it, they ask for guidance and annotations, resulting in losing their eyebrows in vain. (Xiang Hu Ren)

磬山因僧問如何是句到意不到。師曰。言言見諦。步步迷蹤。曰如何是意到句不到。師曰。祇在舌頭尖。盡力吐不出。曰如何是意句俱到。師曰。有時獨倚庭欄上。閑看梅花三五枝。曰如何是意句俱不到。師曰。落花流水去。空負浪遊人。

移花最愛廉纖雨。插柳宜逢黯淡天。試看上林春色早。花含珠露柳含煙。(海慧惺)

磬山因僧問如何是臨濟宗旨。師曰千雷並㖃。

妙偉俊云。修祖答臨濟宗旨極是禮周樂備。檢點將來。未免太費鹽醬。若問柏林。應聲便喝云。遲八刻。

磬山因僧問如何是法身邊事。師曰黑漆桶。曰如何是法身。師曰爛冬瓜。曰如何是法身向上事。師曰三家村裡酒簾子。

妙偉俊云。潭州紙貴。一狀領過。

磬山因僧參曰。久慕道風今日得見和尚。師高聲曰諾。曰。三乘十二分教即不問。當陽一句請師直指。師豎起拂子。僧禮拜。師曰你那裡來。曰今日得到磬山。師曰猶是者邊事。那邊事作么生。僧無語。

德庵心云。者僧將成九仞功虧一簣。當時何不叉手進前云。請和尚那邊問將來。待擬拈棒。但云不合起動和尚。拂袖便行。豈不頭正尾正。

杭州徑山雪嶠圓信禪師(龍池傳嗣)

因僧問如何是佛。師曰大珠和尚道底。曰不會。師

【現代漢語翻譯】 現代漢語譯本 磬山，有僧人問：『什麼是句到意不到？』 磬山回答：『言語之中處處顯現真諦，但每一步都迷失方向。』 僧人問：『什麼是意到句不到？』 磬山回答：『就在舌尖上，卻竭盡全力也說不出來。』 僧人問：『什麼是意句俱到？』 磬山回答：『有時獨自倚靠在庭院的欄桿上，悠閒地欣賞三五枝梅花。』 僧人問：『什麼是意句俱不到？』 磬山回答：『落花隨著流水而去，白白辜負了四處漂泊的人。』 『移植花木最喜歡遇到細雨濛濛，插柳樹最好在陰沉的天氣。』 試試看上林苑的春色來得早，花朵含著晶瑩的露珠，柳枝籠罩著淡淡的煙霧。（海慧惺） 磬山，有僧人問：『什麼是臨濟宗（Linji school）的宗旨？』 磬山回答：『千道雷霆同時轟鳴。』 妙偉俊說：『修祖回答臨濟宗的宗旨，非常周到完備。』 仔細檢查起來，未免太費鹽和醬了。如果問柏林，應聲便喝道：『遲了八刻！』 磬山，有僧人問：『什麼是法身（Dharmakaya）邊的事情？』 磬山回答：『黑漆桶。』 僧人問：『什麼是法身？』 磬山回答：『爛冬瓜。』 僧人問：『什麼是法身向上之事？』 磬山回答：『三家村裡的酒簾子。』 妙偉俊說：『潭州紙張昂貴，我全部承擔下來。』 磬山，有僧人蔘拜說：『久仰您的道風，今天得見和尚。』 磬山高聲回答：『諾。』 僧人說：『三乘十二分教（Triyana and twelve divisions of teachings）就不問了，請和尚直指當陽一句。』 磬山豎起拂子。僧人禮拜。磬山說：『你從哪裡來？』 僧人說：『今天來到磬山。』 磬山說：『還是這邊的事情，那邊的事情怎麼樣？』 僧人無語。 德庵心說：『這位僧人將要完成九仞高的功勞，卻在最後一簣上失敗了。』 當時為什麼不叉手向前說：『請和尚從那邊問過來。』 等他要拿起棒子，就說：『不應該驚動和尚。』 然後拂袖便走，豈不是頭正尾正？ 杭州徑山雪嶠圓信禪師（Hangzhou Jingshan Xueqiao Yuanxin Zen Master）（龍池傳嗣） 有僧人問：『什麼是佛（Buddha）？』 禪師回答：『大珠和尚（Dazhu heshang）說過的。』 僧人說：『不會。』 禪師

【English Translation】 English version Qingshan, a monk asked: 'What is 'the phrase arrives but the meaning doesn't'?' Qingshan replied: 'In every word, the truth is revealed, but every step loses its way.' The monk asked: 'What is 'the meaning arrives but the phrase doesn't'?' Qingshan replied: 'It's right on the tip of the tongue, but you can't spit it out even with all your strength.' The monk asked: 'What is 'both the meaning and the phrase arrive'?' Qingshan replied: 'Sometimes I lean alone on the courtyard railing, leisurely admiring three or five plum blossoms.' The monk asked: 'What is 'neither the meaning nor the phrase arrives'?' Qingshan replied: 'Falling flowers go with the flowing water, in vain disappointing the wandering traveler.' 'Transplanting flowers loves the fine rain the most, planting willows is best when meeting a dim sky.' Try to see that the spring scenery of Shanglin Garden comes early, flowers contain pearly dew, and willows contain misty smoke.' (Hai Hui Xing) Qingshan, a monk asked: 'What is the Linji school's (Linji school) tenet?' Qingshan replied: 'A thousand thunders roar at once.' Miaowei Jun said: 'Master Xiu's answer to the Linji school's tenet is very thorough and complete.' Upon closer inspection, it inevitably wastes too much salt and soy sauce. If you ask Berlin, he would immediately shout: 'Eight quarters late!' Qingshan, a monk asked: 'What are the matters surrounding the Dharmakaya (Dharmakaya)?' Qingshan replied: 'A black lacquer bucket.' The monk asked: 'What is the Dharmakaya?' Qingshan replied: 'A rotten winter melon.' The monk asked: 'What is the matter of advancing beyond the Dharmakaya?' Qingshan replied: 'The wine curtain in the Three Families Village.' Miaowei Jun said: 'The paper in Tanzhou is expensive, I'll take it all.' Qingshan, a monk paid respects and said: 'I have long admired your Daoist demeanor, and today I have the honor of meeting the Abbot.' Qingshan replied loudly: 'Yes.' The monk said: 'I won't ask about the Triyana and twelve divisions of teachings (Triyana and twelve divisions of teachings), please directly point out the essential phrase.' Qingshan raised his whisk. The monk bowed. Qingshan said: 'Where do you come from?' The monk said: 'Today I arrived at Qingshan.' Qingshan said: 'It's still about this side, what about the other side?' The monk was speechless. Dean Xin said: 'This monk was about to complete a nine-fathom high achievement, but failed at the last basket of earth.' Why didn't he clasp his hands and step forward, saying: 'Please, Abbot, ask from the other side.' When he was about to pick up the stick, he should have said: 'I shouldn't disturb the Abbot.' Then he should have brushed his sleeves and left, wouldn't that be correct from beginning to end? Zen Master Xueqiao Yuanxin of Jingshan in Hangzhou (Hangzhou Jingshan Xueqiao Yuanxin Zen Master) (Successor of Longchi) A monk asked: 'What is Buddha (Buddha)?' The Zen Master replied: 'What Dazhu Heshang (Dazhu heshang) said.' The monk said: 'I don't understand.' The Zen Master

曰三腳蝦蟆。

魯庵遠云。得平實之三昧。具解脫之總持。宋元以來一人而已。

徑山因僧問。如何是雙髻家風。師曰。一堆土灶。萬個峰頭。

紹隆仰云。大小語風向境上著倒。山僧又且不然。一堂風冷淡。千古意分明。

徑山因僧問如何是涵蓋乾坤句。師曰撲不開。

眾角固多。一麟則足。呼之無門。聲聲在谷。不在谷。斷鰲立極徒勞鹿。若此溪西雞齊啼。何負屋北鹿獨宿。(雲林輅)

湖州凈名庵抱璞大璉禪師(龍池傳嗣)

示疾。眾請末後句。師曰。我有日用相應頌在。趺坐而逝。頌曰。◑。並行黑白卻同年。[○@牛]。芳草茸茸到處眠。○。一時秋空雲翳盡。●。夜深何處是家園。

培風澤云。抱璞會下設有一人。待開口道我有日用相應頌在。劈面吐云。恁么早已不相應了也。令抱璞老人祇好棺材裡瞠眼。

明暗雙雙始末原。烏雞啼向碧雲邊。曾經身入蘆花岸。返照無蹤逼大千。(弘鼎教)

建寧普明鴛湖妙用禪師(興善廣嗣)

同雪嶠信上弦夜玩月次。嶠指月問那半個在那裡去了也。師良久曰會么。嶠曰也祇得半個。師卻問那半個在那裡去了。嶠亦良久。師曰也祇得半個。嶠乃呵呵大笑。

金明進云。二老舉揚個事。如善

【現代漢語翻譯】 曰三腳蝦蟆（三條腿的蛤蟆）。

魯庵遠云：『得到了平實的三昧（專注的境界），具備了解脫的總持（全面掌握），宋元以來只有一人而已。』

徑山（地名）因僧人問：『如何是雙髻（古代兒童的髮型）家風？』 師父說：『一堆土灶，萬個峰頭。』

紹隆仰云：『大和小語的風向在境上倒置。山僧我又不是這樣。一堂風冷淡，千古意分明。』

徑山（地名）因僧人問：『如何是涵蓋乾坤句？』 師父說：『撲不開。』

眾角固多，一麟則足。呼之無門，聲聲在谷。不在谷，斷鰲立極徒勞鹿。若此溪西雞齊啼，何負屋北鹿獨宿。(雲林輅)

湖州凈名庵抱璞大璉禪師(龍池傳嗣)

示疾。眾請末後句。師曰：『我有日用相應頌在。』 趺坐而逝。頌曰：『◑。並行黑白卻同年。[○@牛]。芳草茸茸到處眠。○。一時秋空雲翳盡。●。夜深何處是家園。』

培風澤云：『抱璞會下設有一人。待開口道我有日用相應頌在。劈面吐云。恁么早已不相應了也。令抱璞老人祇好棺材裡瞠眼。』

明暗雙雙始末原。烏雞啼向碧雲邊。曾經身入蘆花岸。返照無蹤逼大千。(弘鼎教)

建寧普明鴛湖妙用禪師(興善廣嗣)

同雪嶠信上弦夜玩月次。嶠指月問：『那半個在那裡去了也？』 師良久曰：『會么？』 嶠曰：『也祇得半個。』 師卻問：『那半個在那裡去了？』 嶠亦良久。師曰：『也祇得半個。』 嶠乃呵呵大笑。

金明進云：『二老舉揚個事，如善』

【English Translation】 Said the three-legged toad.

Lu'an Yuan said: 'He obtained the Samadhi (state of concentration) of being plain and practical, and possessed the Dharani (total retention) of liberation. There has only been one person like this since the Song and Yuan dynasties.'

At Jingshan (place name), a monk asked: 'What is the family style of Shuangji (ancient children's hairstyle)?' The master said: 'A pile of earthen stoves, ten thousand mountain peaks.'

Shaolong Yang said: 'The wind direction of big and small words is reversed on the environment. I, the mountain monk, am not like that. The hall is filled with a cold and indifferent wind, and the meaning of a thousand years is clear.'

At Jingshan (place name), a monk asked: 'What is the phrase that covers the universe?' The master said: 'Cannot be broken open.'

Many horns are solid, but one unicorn is enough. Calling has no door, every sound is in the valley. Not in the valley, cutting the turtle to establish the pole is in vain for the deer. If the chickens in the west of this stream crow together, why should the deer alone sleep north of the house? (Yunlin Lu)

Chan Master Baopu Dalian of Jingming Nunnery, Huzhou (Successor of Longchi)

Showing illness. The assembly requested the final words. The master said: 'I have a verse corresponding to daily use.' He passed away in the lotus position. The verse says: '◑. Black and white go hand in hand, yet the same year. [○@牛]. Fragrant grass is lush, sleeping everywhere. ○. Suddenly, the autumn sky is clear of clouds. ●. Deep in the night, where is home?'

Peifeng Ze said: 'Baopu's assembly has one person who waits to open his mouth and say that he has a verse corresponding to daily use. Spit clouds in his face. In that case, it is already not corresponding. Let the old man Baopu only stare in the coffin.'

Light and darkness, both pairs, the origin of beginning and end. The black chicken crows towards the blue clouds. Once entered the reed flower shore. Reflected without a trace, pressing the vast universe. (Hong Dingjiao)

Chan Master Miaoyong of Yuanhu, Puming, Jianning (Successor of Xingshan)

Together with Xueqiao Xin, playing with the moon on the night of the waxing crescent. Qiao pointed to the moon and asked: 'Where has that half gone?' The master was silent for a long time and said: 'Do you understand?' Qiao said: 'Only got half.' The master then asked: 'Where has that half gone?' Qiao was also silent for a long time. The master said: 'Only got half.' Qiao then laughed heartily.

Jin Mingjin said: 'The two elders praised the matter, like goodness.'

舞太阿。終不傷鋒犯手。雖然。檢點將來。太殺草窠里輥。金明若在。見他恁么便好拂袖而出。何故。不見道。此夜一輪滿。清光何處無。　永正元云。塤篪迭奏互換可觀。還他二老作家。然祇好明者一半事。若是那一半事。敢云未在。且作么生是那一半事。待月落後與你道。　龍淵法雲。二老道即太殺。祇道得一半。金明雖則善為折衷。以小子看來。太似湊成三個擔板。　退庵智云。二老為那半個費卻許多腕頭力作么。者里若有問那半個在那裡去了。但舉拳云。鑒。他更如何。劈面便掌。　瓶山謙云。向上一著。即三世諸佛直得口掛壁上。二大老合水和泥。直是笑破人口。到瓶山者里。好各與三十笤帚。

眉端掛劍。寒光如電。互換臨時。穿楊之箭。咄。何似秦時𨍏轢鉆。(介庵進)

夜夜蟾蜍掛碧天。清光何處不周圓。都來弄巧反成拙。彼此顢頇見一邊。(主峰法)

普明上堂。因僧問如何是古佛心。師便打。僧曰如何是學人心。師曰欲攫游龍蜿蜒競上。曰畢竟如何。師連棒打出。

桃花流水杳然去。別有天地非人間。堪笑漁人成鈍置。扁舟何處探仙湲。提正令。髑髏穿。吹毛凜凜逼人寒。(空諸性)

大鑒下三十五世

潭州大溈五峰如學禪師(天童悟嗣)

因僧問

釋迦出世端為何事。師曰貧兒思舊債。僧拂坐具便出。師曰癡漢又恁么去。

法林音云。釋迦老子落節處。五峰不妨料撿。今日有三十棒且自寄庫。何故。仁義道中。

八千往返問單傳。拋出琳瑯聽莫全。賺得游郎空作賦。虛承野老掣風顛。(雪輪潔)

養成傲骨不堪憂。碧水長天一色秋。隨分生涯隨分足。何須特地更馳求。(可達衍)

蘆花月上影團團。珍重漁翁把釣竿。就手絲綸舒捲處。白漫漫又黑漫漫。(南宗傳)

徹骨赤窮入市寰。萬千離緒鎖慚顏。幾回話到衷腸處。心事徒將夢裡刪。(法林音)

五峰在關中因居士問在關中作甚麼。師曰竹床高臥待云來。曰豈不閑殺人也。師曰五枚白鳥五更鳴。

法林音云。五峰貪程。居士錯路。俱是關外語。若要進關么。雪竇道底。復云。

霜花飄處夜初寒。挑盡殘缸興未䦨。三個兒童相對坐。閒來無事弄雙丸。

五峰因僧問文殊起佛見法見。聲未絕。師曰阇黎當受山僧頂禮。僧擬開口。師以手掩卻。

法林音云。五峰一期施設。縱奪可觀。未免一番特地。復頌。

蓬蒿枝上欲棲鴉。一陣西風滾白砂。開眼不知何處去。邊關昨夜動胡笳。

常熟三峰漢月法藏禪師(天童悟嗣)

上堂。

【現代漢語翻譯】 現代漢語譯本 『釋迦（Śākyamuni，佛教創始人）出世究竟是爲了什麼事？』 師父說：『就像窮人惦記著以前欠下的債。』 僧人拂動坐具便要離開。 師父說：『這癡人又要這樣離去。』

法林音禪師說：『釋迦老子露出破綻的地方，五峰禪師不妨仔細檢查。今天有三十棒要打，暫且寄存在庫房裡。』 為什麼呢？ 因為這是在講仁義道德。

『八千往返只為求單傳的法，拋出美好的東西，聽的人未必能完全領會。 結果只是讓那些遊學的書生空自作賦，白白地承受著鄉野老人的癲狂。』 (雪輪潔)

『養成了高傲的品格，不值得憂慮。 碧藍的江水和廣闊的天空，呈現出同樣的秋色。 隨著自己的境遇而生活，知足常樂， 何必特意再去奔波追求呢？』 (可達衍)

『蘆葦花在月光下，影子圓圓的。 珍重啊，漁翁拿著釣竿。 就在這收放釣絲的地方， 一會兒白茫茫，一會兒黑茫茫。』 (南宗傳)

『徹底的赤貧進入喧囂的市井， 萬千離別的愁緒鎖住了羞慚的容顏。 幾次話到內心深處， 心事只能在夢裡刪除。』 (法林音)

五峰禪師在關中，有居士問：『在關中做什麼？』 師父說：『竹床高臥，等待雲彩飄來。』 居士說：『豈不是閑得要命？』 師父說：『五枚白鳥，五更時分鳴叫。』

法林音禪師說：『五峰禪師貪圖趕路，居士走錯了路， 都是關外的話。 如果想要進關嗎？』 雪竇禪師已經說過了。 又說：

『霜花飄落，夜晚剛開始寒冷， 挑盡燈油，興致還沒有消退。 三個兒童相對而坐， 閒來無事，玩弄著雙丸。』

五峰禪師，因為僧人問：『文殊菩薩生起佛見、法見。』 話音未落， 師父說：『阇黎（ācārya，梵語音譯，意為導師）應當接受山僧的頂禮。』 僧人想要開口， 師父用手摀住他的嘴。

法林音禪師說：『五峰禪師一時的施設，縱奪之法值得觀看。 但未免有些特別。』 又作頌：

『蓬蒿的枝條上想要棲息烏鴉， 一陣西風捲起白色的沙子。 睜開眼睛不知道該往哪裡去， 邊關昨夜響起了胡笳的聲音。』

常熟三峰漢月法藏禪師(天童悟嗣)

上堂說法。

【English Translation】 English version 『What exactly was Śākyamuni』s (the founder of Buddhism) appearance in the world for?』 The master said, 『Like a poor man thinking of old debts.』 The monk flicked his sitting cloth and was about to leave. The master said, 『This fool is going to leave like that again.』

Dharma Forest Sound said, 『Where old Śākyamuni shows a flaw, Five Peaks might as well examine it carefully. Today there are thirty blows to be struck, temporarily stored in the warehouse.』 Why? Because this is talking about benevolence and righteousness.

『Eight thousand back and forth just to seek the single transmission of the Dharma, throwing out beautiful things, the listener may not be able to fully understand. In the end, it just makes those traveling scholars write poems in vain, and bear the madness of the old man in the countryside for nothing.』 (Snow Wheel Clean)

『Cultivating an arrogant character is not worth worrying about. The blue river and the vast sky present the same autumn colors. Live according to your circumstances, be content with what you have, why bother to run around and pursue more?』 (Achievable Derivative)

『Reed flowers in the moonlight, the shadows are round. Cherish it, the fisherman holding a fishing rod. Right at the place where the fishing line is reeled in and out, sometimes white, sometimes black.』 (Southern Sect Transmission)

『Utter poverty enters the bustling marketplace, thousands of partings lock up the ashamed face. Several times when talking about the innermost feelings, the heart's affairs can only be deleted in dreams.』 (Dharma Forest Sound)

Zen Master Five Peaks was in Guanzhong, and a layman asked, 『What are you doing in Guanzhong?』 The master said, 『Lying high on a bamboo bed, waiting for the clouds to drift by.』 The layman said, 『Isn't that terribly idle?』 The master said, 『Five white birds, crowing at the fifth watch.』

Dharma Forest Sound said, 『Zen Master Five Peaks is greedy for the journey, the layman took the wrong path, both are words from outside the pass. If you want to enter the pass?』 Zen Master Snow Hermitage has already said it. He also said:

『Frost flowers flutter, the night is just beginning to be cold, burning all the lamp oil, the interest has not faded. Three children sit facing each other, with nothing to do, playing with double balls.』

Zen Master Five Peaks, because a monk asked, 『Mañjuśrī (Bodhisattva of wisdom) arises with Buddha-view, Dharma-view.』 Before the words were finished, the master said, 『Ācārya (teacher) should receive the mountain monk's prostration.』 The monk wanted to speak, but the master covered his mouth with his hand.

Dharma Forest Sound said, 『Zen Master Five Peaks' temporary arrangement, the method of seizing and releasing is worth watching. But it is inevitably a bit special.』 He also composed a verse:

『On the branches of artemisia, crows want to perch, a gust of west wind rolls up white sand. Opening my eyes, I don't know where to go, the border pass sounded the barbarian flute last night.』

Zen Master Hanyue Fazang of Sanfeng in Changshu (Successor of Tiantong Wu)

Ascending the hall to preach the Dharma.

年年冬寒夏熱。朝朝夜暗晝明。使得十二時辰。看看能有幾人。喝一喝曰。太平本是將軍致。不許將軍見太平。

法林音云。老老大大錯下名言。喝一喝云。洎合錯下注腳。復頌。

杖頭無鈔典袈裟。那有間情弄死蛇。聞道東皋春信早。又隨風雨種桑麻。

三峰上堂。諸人儘是祖師門下客。也不用作么生。喝一喝云。家醜不可外揚。

家醜無端向外揚。擔𢹂鴨酒走成行。祖師門下覓頭角。笑殺東村李二孃。(法林音)

三峰上堂。繞四天下行腳底人。有口堪吃飯。抬腳不起底人也有。張口吃個甚麼。良久曰。問取諸方。

九十春光一枕寒。東風移月上朱闌。分明白髮還憐少。不盡傷懷淚未乾。(廠阿䘄)

夔州梁山雙桂破山海明禪師(天童悟嗣)

僧問如何是一六開天。師曰竹密山齋冷。僧曰如何是二五成性。師曰荷開水殿香。

信手拈來答問端。麻纏紙裹倩誰看。輕輕躡足龍門過。惹得風雷徹骨寒。(遁庵韜)

雙桂上堂。酸醯甕里多蚊蚋。破驢脊上足蒼蠅。我者里沒唼啖。沒棲泊。有扇打。有煙燻。貪生怕死漢。不用上吾門。

蜻蜓點碎波中月。蕩散清光上下圓。吞吐魚龍全性命。隨其風雲浪滔天。(粟庵鼎)

雙桂上堂。天上明星

【現代漢語翻譯】 現代漢語譯本： 年年都是冬寒夏熱，每天都是夜暗晝明。在這十二時辰里，看看能有幾人覺悟？喝一聲說：『太平本來是將軍的功勞，卻不允許將軍享受太平。』

法林音說：『老老實實地犯下這句名言的錯誤。』喝一聲說：『簡直是錯下了註解。』又作頌說：

『禪杖頭上沒有抵押典當袈裟的錢，哪裡有閑情去玩弄死蛇？聽說東皋的春信來得早，又隨著風雨去種植桑麻。』

三峰上堂說法：『各位都是祖師門下的弟子，也不用做什麼。』喝一聲說：『家醜不可外揚。』

『家醜無端地向外宣揚，挑著鴨子和酒走成一排。在祖師門下尋找出類拔萃的人，笑死了東村的李二孃。（法林音）』

三峰上堂說法：『繞著四天下（Sumeru's four surrounding continents）行腳的人，有口可以吃飯。抬不起腳的人也有，張口吃個什麼？』良久說：『去問問各方吧。』

『九十年的春光，在夢中感到寒冷。東風吹動月亮，照上紅色的欄桿。分明知道白髮還算少，無盡的傷懷，眼淚還未乾。（廠阿䘄）』

夔州（Kuizhou）梁山（Liangshan）雙桂（Shuanggui）破山海明禪師（Poshan Haiming Zen Master）（天童悟（Tiantong Wu）的嗣法弟子）

僧人問：『如何是一六開天？』師父說：『竹林茂密，山間禪房寒冷。』僧人問：『如何是二五成性？』師父說：『荷花盛開，水殿飄香。』

『信手拈來回答問題，麻繩纏繞紙張包裹，要請誰來看？輕輕地走過龍門，惹得風雷徹骨寒。（遁庵韜）』

雙桂上堂說法：『酸醋罈子里有很多蚊子和小蟲，破驢的背上有很多蒼蠅。我這裡沒有可以唼食的，沒有可以棲息的。有扇子可以打，有煙可以熏。貪生怕死的傢伙，不用上我的門。』

『蜻蜓點碎了水中的月亮，蕩散了清光，上下都是圓的。吞吐魚龍，保全性命，隨著風雲，波浪滔天。（粟庵鼎）』

雙桂上堂說法：『天上的明星』

【English Translation】 English version: Year after year, it's cold in winter and hot in summer. Day after day, it's dark at night and bright in the day. Within these twelve periods of time, see how many people can awaken? He shouts, 'Peace is originally the merit of the general, but the general is not allowed to enjoy peace.'

Falin Yin says, 'Foolishly committing the error of this famous saying.' He shouts, 'It's simply adding the wrong annotation.' Then he composes a verse:

'There's no money on the head of the staff to pawn the kasaya (Buddhist robe), where is there leisure to play with dead snakes? Hearing that the spring news comes early in Donggao (East Hill), they follow the wind and rain to plant mulberry and hemp.'

Sanfeng ascends the hall and says, 'All of you are disciples of the ancestral teacher, so there's no need to do anything.' He shouts, 'Family scandals should not be aired publicly.'

'Family scandals are aired publicly for no reason, carrying ducks and wine in a row. Seeking outstanding individuals among the disciples of the ancestral teacher, it makes Li Erniang (Second Sister Li) of Dongcun (East Village) laugh to death. (Falin Yin)'

Sanfeng ascends the hall and says, 'Those who travel around the four continents (Sumeru's four surrounding continents) have mouths to eat. There are also those who cannot lift their feet, what do they open their mouths to eat?' After a long silence, he says, 'Go ask the various quarters.'

'Ninety years of spring light, feeling cold in a dream. The east wind moves the moon, shining on the red railing. Clearly knowing that the white hair is still little, endless sorrow, tears have not yet dried. (Chang A Nao)'

Chan Master Poshan Haiming (Broken Mountain Sea Bright) of Shuanggui (Double Laurel) on Liangshan (Mount Liang) in Kuizhou (Kuizhou), (Successor of Tiantong Wu (Tiantong Wu))

A monk asks, 'What is the one-six opening the sky?' The master says, 'The bamboo forest is dense, the mountain hermitage is cold.' The monk asks, 'What is the two-five becoming nature?' The master says, 'The lotus blooms, the water palace is fragrant.'

'Answering questions offhand, who is asked to look at the hemp rope wrapped around the paper? Gently stepping over the Dragon Gate, provoking wind and thunder that chills to the bone. (Dunan Tao)'

Shuanggui ascends the hall and says, 'There are many mosquitoes and gnats in the sour vinegar jar, and many flies on the back of the broken donkey. There is nothing to feed on here, nothing to perch on. There are fans to swat, and smoke to fumigate. Those who are greedy for life and afraid of death, need not enter my gate.'

'The dragonfly shatters the moon in the water, scattering the clear light, round above and below. Swallowing and spitting out fish and dragons, preserving their lives, following the wind and clouds, the waves are滔天 (towering). (Su'an Ding)'

Shuanggui ascends the hall and says, 'The bright star in the sky'

突出。釋迦打失一目。回觀六道四生。個個如蟲御木。

法林音云。雙桂祇見釋迦。要見六道四生。猶隔十萬八千在。　永寧鼎云。雙桂不是為人鏟盡光彩。大似以己方人。

雙桂因僧問。終日吃飯不曾咬著一粒米時如何。師曰一個斑鳩九隻尾。

門開大廈從棲泊。飄蕩伶仃苦更尋。待到家園重問信。鶯遷喬木聽啼音。(粟庵鼎)

徑山費隱通容禪師(天童悟嗣)

上堂。良久曰。聲前一句子。欲要大家知。

勝法榮云。徑山大似癩兒牽伴。　法林音云。徑山老漢誘人犯法。

桃腮日映紅靨靨。柳眉風動綠絲絲。𢌞文詩緘淚千點。聊寄相思夫婿知。(勝法榮)

全因淮地月。得照郢陽春。一箭重關透。功高不樹勛。(德慶奇)

春到桃花溢水源。風光別有一乾坤。漁翁怕向他人說。恐惹閑愁到子孫。(法林音)

徑山上堂。個事人人自現成。無勞肯綮動修因。波吒路上多差互。覿體承當是本人。

德慶奇云。我要問徑山老人。既是本來成現。因甚又要人覿體承當。擬議不來。劈面好掌。　法林音云。我為你說個譬喻。如一個好人。面上鐫一行字云某甲。你道此人還具眼也無。

郊外良田多稼穡。室中笥篋總瓊琚。叮嚀窮子莫驚訝。兩手而

【現代漢語翻譯】 現代漢語譯本：

突出啊！釋迦牟尼（Sakyamuni，佛教創始人）失去了一隻眼睛，回頭看六道（Six Realms of Rebirth，眾生輪迴的六個去處）四生（Four Kinds of Birth，眾生出生的四種方式），每一個都像蟲子依附在樹木上一樣。

法林音（Falin Yin，人名)評論說：雙桂（Shuang Gui，地名或人名）只看見了釋迦牟尼（Sakyamuni），想要看見六道（Six Realms of Rebirth）四生（Four Kinds of Birth），還隔著十萬八千里呢！永寧鼎（Yongning Ding，人名）評論說：雙桂（Shuang Gui）不是為人剷除所有光彩，太像用自己的標準來衡量別人了。

雙桂（Shuang Gui）因為有僧人問：『整天吃飯卻不曾咬到一粒米時，這是什麼情況？』師父說：『一個斑鳩九條尾巴。』

門打開了高大的樓房讓人棲息，飄蕩零丁的苦楚更需要尋找。等到回到家園重新問個究竟，黃鶯遷到高大的樹木上聽著它的啼叫聲。（粟庵鼎（Su'an Ding，人名））

徑山費隱通容禪師（Jingshan Feiyin Tongrong Chanshi，禪師名）（天童悟嗣（Tiantong Wusi，人名））

上堂說法，停頓了很久說：『聲音之前的那句話，想要讓大家都知道。』

勝法榮（Shengfa Rong，人名）評論說：徑山（Jingshan，地名）很像癩子找夥伴。法林音（Falin Yin）評論說：徑山（Jingshan）老漢引誘人犯法。

桃花般的臉頰在陽光映照下紅潤嬌美，柳葉般的眉毛在風中搖曳，像綠色的絲線。迴文詩寫滿淚水，姑且寄託給想念的夫婿知道。（勝法榮（Shengfa Rong））

完全因為淮地（Huai Di，地名）的月亮，才能照亮郢陽（Ying Yang，地名）的春天。一箭穿透重重關卡，功勞很高卻不炫耀。

春天到來桃花盛開，溢滿了水源，風光另有一番天地。漁翁害怕向別人說起，恐怕惹來無端的憂愁給子孫。（法林音（Falin Yin））

徑山（Jingshan）上堂說法：這件事每個人自身都具備，不用費力去探究原因。波吒路（Bota Road，不確定，可能指修行道路）上有很多差錯，親身體驗承擔才是自己。

德慶奇（Deqing Qi，人名）評論說：我要問徑山（Jingshan）老人，既然是本來就具備的，為什麼還要人親身體驗承擔？想要議論卻說不出來，劈頭蓋臉就是一巴掌。法林音（Falin Yin）評論說：我為你打個比方，就像一個好人，臉上刻了一行字說『某甲』，你說這個人還有眼睛嗎？

郊外肥沃的田地裡莊稼茂盛，家中箱子里裝滿了珍寶。叮囑窮困的人不要驚訝，兩手空空

【English Translation】 English version:

How prominent! Sakyamuni (the founder of Buddhism) lost one eye. Looking back at the Six Realms of Rebirth (the six destinations of sentient beings' reincarnation) and the Four Kinds of Birth (the four ways sentient beings are born), each one is like a worm clinging to wood.

Falin Yin (a person's name) commented: Shuang Gui (a place name or person's name) only saw Sakyamuni. If you want to see the Six Realms of Rebirth and the Four Kinds of Birth, there are still hundreds of thousands of miles to go! Yongning Ding (a person's name) commented: Shuang Gui is not trying to remove all the glory from others; it's too much like measuring others by one's own standards.

Shuang Gui (a place name or person's name) asked a monk: 'What is it like when you eat all day but never bite into a grain of rice?' The master said: 'A turtledove with nine tails.'

The door opens to a grand mansion for people to dwell in; the suffering of wandering alone needs even more searching. When you return home to inquire again, listen to the oriole's song as it moves to a tall tree. (Su'an Ding (a person's name))

Chan Master Feiyin Tongrong of Jingshan (a Chan master's name) (Successor of Tiantong Wusi (a person's name))

Ascending the hall, he paused for a long time and said: 'The phrase before sound, I want everyone to know.'

Shengfa Rong (a person's name) commented: Jingshan (a place name) is very much like a leper looking for a companion. Falin Yin (a person's name) commented: The old man of Jingshan (a place name) is enticing people to break the law.

Peach-like cheeks are rosy and beautiful in the sunlight, willow-like eyebrows sway in the wind like green silk threads. A palindrome poem is filled with tears, temporarily entrusting it to my beloved husband to know. (Shengfa Rong (a person's name))

Entirely because of the moon in Huai Di (a place name), it can illuminate the spring in Ying Yang (a place name). An arrow pierces through layers of barriers, the merit is high but not flaunted.

When spring arrives, peach blossoms bloom, overflowing the source of water, the scenery has a different world. The fisherman is afraid to tell others, fearing that it will bring unwarranted sorrow to his descendants. (Falin Yin (a person's name))

Jingshan (a place name) ascends the hall to speak: This matter is inherent in everyone, there is no need to laboriously explore the cause. There are many errors on the Bota Road (uncertain, possibly referring to the path of practice), personally experiencing and undertaking is oneself.

Deqing Qi (a person's name) commented: I want to ask the old man of Jingshan (a place name), since it is originally inherent, why do people need to personally experience and undertake it? Wanting to discuss but unable to say it, a slap in the face. Falin Yin (a person's name) commented: Let me give you an analogy, like a good person with a line of words engraved on his face saying 'So-and-so', do you think this person still has eyes?

Outside the suburbs, the fertile fields are full of crops, and the boxes in the room are full of treasures. Urge the poor not to be surprised, empty-handed

今付與渠。(德慶奇)

一抹胭脂透臉紅。羅裳繡襦笑春風。愁腸總是相思結。緘寄吳山楚水東。(法林音)

徑山因僧問。者樣沒頭沒腦事如何得明。師曰汝未到沒頭沒腦田地在。僧作禮。師曰頭腦生也。

勝法榮云。者僧揹著牛頭不肯認贓。徑山重門擊柝當面著賊。

入暮抱琴高士興。經宵坐月隱君家。謾言冷淡無滋味。一盞清湯便當茶。(德慶奇)

徑山因靈機問。世尊未升座。文殊不白椎。且道還有佛法也無。聲未卒。師急拈拄杖曰。且道即今是升座不是升座。機擬答。師直打退。

萬仞橫身弄險巇。一毫倒卓五須彌。縱饒佛祖猶難覷。遍界淒涼盡屬伊。日東涌。月沉西。何妨隨處顯真機。(藝則忍)

徑山因僧問如何是和尚家風。師曰米少食無鹽。曰忽遇客來將何接待。師曰忍饑無暇。

巢庵定云。先師雖則君子固窮。爭奈寒酸太甚。設有問山僧如何是福嚴家風。但道布衣一片飽食三餐。忽遇客來如何接待。鐵釘飯木札羹。倘有旁不甘底出來道。和尚與么答話大似乞兒暴富。不見道。知安則榮。知足則富。爭怪得老僧。

金粟石車通乘禪師(天童悟嗣)

因僧問如何是塵中能作主。師曰攃手見青天。曰如何是化外自來賓。師曰一棒一條痕。

【現代漢語翻譯】 現代漢語譯本：現在交付給你。（德慶奇）

一抹胭脂染紅了臉頰。身穿繡花羅裙，在春風中歡笑。滿腹愁腸總是因相思而糾結。將這情意封緘寄往遙遠的吳山楚水之東。（法林音）

徑山，有僧人問道：『像這樣沒頭沒腦的事情，如何才能明白？』 師父說：『你還沒有到達沒頭沒腦的田地。』 僧人行禮。師父說：『頭腦因此而生。』

勝法榮說：『這個僧人揹著牛頭卻不肯承認偷盜。徑山如同在重門處打更巡夜，當面抓住賊人。』

傍晚時分，抱著琴的高士興致勃勃。整夜坐在月光下，隱士安居家中。不要說冷淡無味，一碗清湯便可當作茶。（德慶奇）

徑山，靈機問道：『世尊（釋迦牟尼佛的尊稱）還未升座，文殊菩薩（象徵智慧的菩薩）不敲椎，那麼還有佛法嗎？』 話音未落，師父急忙拿起拄杖說：『你說現在是升座還是沒升座？』 靈機想要回答，師父直接打退了他。

萬仞高山橫亙，顯露著險峻。一根毫毛倒立，比五座須彌山（佛教中的聖山）還高。縱然是佛祖也難以看清。整個世界都籠罩在淒涼之中，完全屬於它。太陽從東方升起，月亮向西沉落。何妨隨處顯現真實的機鋒。（藝則忍）

徑山，有僧人問道：『什麼是和尚的家風？』 師父說：『米少，吃飯沒有鹽。』 僧人說：『忽然有客人來，用什麼來招待？』 師父說：『忍饑沒有空閑。』

巢庵定說：『先師雖然是君子，安於貧困，但未免太過寒酸。如果有人問山僧，什麼是福嚴的家風？』 只說：『身穿粗布衣，吃飽三餐飯。忽然有客人來如何招待？』 鐵釘飯，木片羹。倘若有不甘心的人出來說：『和尚你這樣回答，很像乞丐突然暴富。』 不見道：『知道安定就感到榮耀，知道滿足就感到富有。』 怎麼能怪老僧呢？

金粟石車通乘禪師（天童悟嗣）

有僧人問道：『如何在塵世中能夠做主？』 師父說：『擦手看見青天。』 僧人說：『什麼是化外（指超越教化之外）的自來賓？』 師父說：『一棒一條痕。』

【English Translation】 English version: Now I hand it over to you. (Deqing Qi)

A touch of rouge reddens her face. In embroidered silk robes, she laughs in the spring breeze. Her sorrowful heart is always knotted with longing. She seals and sends this sentiment to the east, to the distant Wu Mountains and Chu waters. (Falin Yin)

At Jingshan, a monk asked: 'How can one understand such a headless and brainless matter?' The master said: 'You have not yet reached the field of headless and brainless.' The monk bowed. The master said: 'Head and brain arise from this.'

Shengfa Rong said: 'This monk carries a bull's head but refuses to admit the theft. Jingshan, like a watchman striking the clapper at the gate, catches the thief red-handed.'

At dusk, a noble scholar with a qin (a Chinese zither) is in high spirits. All night he sits under the moon, a recluse at home. Don't say it's bland and tasteless; a bowl of clear soup is enough for tea. (Deqing Qi)

At Jingshan, Lingji asked: 'The World-Honored One (Shakyamuni Buddha) has not yet ascended the seat, and Manjushri Bodhisattva (Bodhisattva symbolizing wisdom) does not strike the gavel. Is there still the Dharma?' Before the words finished, the master quickly picked up his staff and said: 'Tell me, is this ascending the seat or not?' Lingji tried to answer, but the master directly struck him back.

Ten thousand ren (a unit of length) of mountains stand horizontally, revealing danger. A single hair stands upside down, taller than five Mount Sumerus (sacred mountain in Buddhism). Even the Buddhas and Patriarchs find it difficult to see clearly. The entire world is shrouded in desolation, completely belonging to it. The sun rises in the east, the moon sets in the west. Why not reveal the true opportunity everywhere? (Yi Ze Ren)

At Jingshan, a monk asked: 'What is the family style of the abbot?' The master said: 'Little rice, no salt with the meal.' The monk said: 'If a guest suddenly arrives, how will you entertain them?' The master said: 'Endure hunger, no leisure.'

Chao'an Ding said: 'Although the former master was a gentleman, content with poverty, he was inevitably too poor. If someone asks the mountain monk, what is the family style of Fuyan?' Just say: 'Wearing coarse cloth, eating three full meals. If a guest suddenly arrives, how will you entertain them?' Iron nail rice, wooden chip soup. If someone discontented comes out and says: 'Abbot, your answer is like a beggar suddenly becoming rich.' Don't you see: 'Knowing peace brings glory, knowing contentment brings wealth.' How can you blame the old monk?

Jin Su Shi Che Tong Cheng Zen Master (Successor of Tiantong Wu)

A monk asked: 'How can one be the master in the dust?' The master said: 'Wipe your hands and see the blue sky.' The monk said: 'What is a guest who comes from beyond transformation?' The master said: 'One strike, one mark.'

髼鬆白髮離巖谷。趁晚歸家不涉程。玉兔一輪東嶺上。枉聽𤠔叫斷腸聲。(粟庵鼎)

贛州寶華朝宗通忍禪師(天童悟嗣)

僧問如何是古佛家風。師曰寶華寺是千年來底。曰如何是斬新條令。師曰山僧是今日住底。曰前佛后佛還有優劣也無。師豎拂曰。中間薦取。

千年古寺出唐朝。井井風規豈寂寥。直下若知今古意。靈然一展便翀霄。(樹豐興)

伽黎耕畔千年寺。接物還他今古同。滿室芝蘭垂手得。寒梅香散白雲中。(如弦直)

寶華因僧問。透網金鱗因甚還滯水。師曰是它家常茶飯。曰取飽便是。師曰怎奈沒頭浸卻何。

三昧真云。當時寶華何不助它一個霹靂。免它沒頭浸卻。雖然。只者家常茶飯。方見老人立地處。

寶華因居士問。月缺一條還補得么。師曰補得。曰將甚麼補。師曰但將缺底補。

擔雪填井功不浪。身心不禁歷寒溫。漫漫靜夜含虛碧。宇宙清光一口吞。(粟庵鼎)

宗鑒法林卷三十七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十八

集云堂　編

大鑒下三十五世

龍池萬如通微禪師(天童悟嗣)

上堂。開口成雙橛。無言喪本宗。須知此段事。誰敢絕形

容。豎拂曰。箇中識得文殊老。管取無煩過別峰。

庭外梅花開滿樹。堤邊楊柳綠千莖。要知個事真訊息。忽聽枝頭鳥一聲。(鐵機信)

龍池因僧問。樹凋葉落時如何。師曰。過蟻難尋穴。歸禽易見巢。

西風乍起冷颼颼。兩岸蘆花覆小舟。解䌫便能歸故國。一輪明月湛如秋。(培風澤)

龍池因僧問。日落西山去。林中事若何。師曰。虎行樵子徑。鳥宿故枝頭。

獨坐幽篁霜月寒。何來琴客喜盤桓。高山流水知音少。雁落平沙孰解彈。(松若昭)

越州平陽弘覺道忞禪師(天童悟嗣)

僧問。雪山夜半睹明星。正覺今朝道始成。如何是正覺山前事。師曰秋壟此時驅健犢。曰如何是出世因緣事。師曰道山何日跨歸鸞。曰即今事作么生。師曰看腳下。

撲滅無盡燈。倒拈臨濟藤。四海郵亭上。玲瓏雙劍痕。山前事。後日因。江南江北走兒孫。(最懶根)

詞林不禁玉堂通。敕下綸音滴漏中。紫氣凌空霄漢外。底今腳下起高風。(紫凝曉)

五嶺爭雄。蜿蜒挺出。產斯偉人。與世罕匹。咳唾落九天。隨風生珠玉。正覺道初成。秋田驅健犢。豈不聞。常山有寶兮存之傳國。空馳諸子兮獨賢母恤。(對山青)

悠悠仙子五云謠。能跨金龍四海寥。腳下

【現代漢語翻譯】 容。豎拂曰。箇中識得文殊老（Manjusri，文殊菩薩，智慧的象徵）。管取無煩過別峰。

庭外梅花開滿樹。堤邊楊柳綠千莖。要知個事真訊息。忽聽枝頭鳥一聲。(鐵機信)

龍池因僧問。樹凋葉落時如何。師曰。過蟻難尋穴。歸禽易見巢。

西風乍起冷颼颼。兩岸蘆花覆小舟。解䌫便能歸故國。一輪明月湛如秋。(培風澤)

龍池因僧問。日落西山去。林中事若何。師曰。虎行樵子徑。鳥宿故枝頭。

獨坐幽篁霜月寒。何來琴客喜盤桓。高山流水知音少。雁落平沙孰解彈。(松若昭)

越州平陽弘覺道忞禪師(天童悟嗣)

僧問。雪山夜半睹明星。正覺今朝道始成。如何是正覺山前事。師曰秋壟此時驅健犢。曰如何是出世因緣事。師曰道山何日跨歸鸞。曰即今事作么生。師曰看腳下。

撲滅無盡燈。倒拈臨濟藤（Linji，臨濟宗，禪宗五家之一）。四海郵亭上。玲瓏雙劍痕。山前事。後日因。江南江北走兒孫。(最懶根)

詞林不禁玉堂通。敕下綸音滴漏中。紫氣凌空霄漢外。底今腳下起高風。(紫凝曉)

五嶺爭雄。蜿蜒挺出。產斯偉人。與世罕匹。咳唾落九天。隨風生珠玉。正覺道初成。秋田驅健犢。豈不聞。常山有寶兮存之傳國。空馳諸子兮獨賢母恤。(對山青)

悠悠仙子五云謠。能跨金龍四海寥。腳下

【English Translation】 English version: Rong. The master raised his whisk and said, 'If you can recognize old Manjusri (Manjusri, the Bodhisattva of wisdom), you won't have to bother crossing other peaks.'

'Plum blossoms bloom all over the trees outside the courtyard. Willow trees line the embankment in thousands. If you want to know the true message of this matter, suddenly hear the sound of a bird on the branch.' (Tieji Xin)

A monk asked Longchi, 'What happens when the trees wither and the leaves fall?' The master said, 'Passing ants find it hard to find their holes; returning birds easily see their nests.'

'The west wind rises suddenly, chillingly. Reed flowers cover the small boat on both banks. Untie the mooring rope and you can return to your homeland. A round bright moon is as clear as autumn.' (Peifeng Ze)

A monk asked Longchi, 'When the sun sets in the western mountains, what happens in the forest?' The master said, 'Tigers walk on the woodcutter's path; birds roost on old branches.'

'Sitting alone in the secluded bamboo grove, the frosty moon is cold. Where does the zither player come from, enjoying lingering here? High mountains and flowing water, few understand the music. Geese land on the flat sands, who can interpret the tune?' (Songruo Zhao)

Zen Master Hongjue Daomin of Pingyang, Yuezhou (Successor of Tiantong Wu)

A monk asked, 'Seeing the morning star in the snowy mountains at midnight, the right enlightenment is said to be achieved today. What is the matter before the mountain of right enlightenment?' The master said, 'Driving strong calves on the autumn ridges at this time.' The monk asked, 'What is the cause and condition of transcending the world?' The master said, 'When will Daoshan ride the returning phoenix?' The monk asked, 'What about the matter at hand?' The master said, 'Look under your feet.'

Extinguishing the endless lamp, holding up the Linji (Linji school, one of the five houses of Chan Buddhism) staff upside down. On the post stations of the four seas, there are exquisite traces of double swords. The matter before the mountain is the cause of the future. Descendants run to the south and north of the Yangtze River. (Zui Lan Gen)

The literary circle cannot help but connect with the Jade Hall. The imperial decree is issued in the dripping of the clepsydra. Purple energy soars beyond the heavens. Now, a high wind rises under your feet. (Zining Xiao)

The Five Ridges compete for supremacy, winding and protruding. Giving birth to this great man, rarely matched in the world. His words fall like pearls from the nine heavens, turning into jade with the wind. The path of right enlightenment is just beginning, driving strong calves in the autumn fields. Have you not heard? Changshan has a treasure to preserve and pass on to the country. The princes run in vain, only the virtuous mother deserves solace. (Duishan Qing)

The leisurely fairy sings the song of five-colored clouds. Few can ride the golden dragon across the four seas. Underneath the feet

才郎咸白雪。松花滿地勝漁樵。(溟高峰)

平陽上堂。百丈得大機。黃檗得大用。更有一人得個甚麼。喝一喝曰。迥超今古格。不共汝同盤。卓拄杖。

承天怡云。平陽要與百丈黃檗平分風月。割裂疆土。莫道不得。直饒得去。也是以五十步笑百步。　法林音云。我不似平陽。百丈得大機黃檗得大用。更有一人得個甚麼。賊人空室。復頌。

風前一曲遏雲行。海水騰波樹作聲。浩蕩乾坤無間歇。知音端的問誰人。

平陽示眾。今夜總教諸人徹底悟去。還肯與么承當么。良久曰。且莫壓良為賤。

嵩又啟云。弘覺老人如金翅擘海直取龍吞。不肖兒孫今夜也總教諸人徹底悟去。還肯與么承當么。良久云。一翳在眼。空花亂墜。復頌。

冰輪皎皎掛天心。大地山河荷照臨。打破乾坤親覿面。光輝萬里溢清明。

平陽垂問。有一人朝參暮誦不離禪教。忽遭雷擊時如何。自代曰。擊碎蟠桃核。露出舊時仁。

南北不分猶墮見。聖凡路絕尚存塵。一槌腦後齊翻轉。脫體無依自絕倫。(古庵溟)

平陽一日牽驢巡堂一匝。命眾下語不契。自作驢鳴而出。

若翁臻云。大小平陽善向異類中行。要且無大人相。山僧若在。將把草塞向驢口。于驢背上拍兩拍。它若更作驢

【現代漢語翻譯】 現代漢語譯本 才郎的咸白雪，松花鋪滿地面，勝過打漁的和砍柴的。（溟高峰）

平陽上堂說法：百丈禪師得到了大機用，黃檗禪師得到了大作用，還有一個人能得到什麼呢？喝一聲說：迥然超脫於今古的格局，不與你們同流合污。拄著枴杖。

承天怡云評論說：平陽想要與百丈、黃檗平分風月，割裂疆土，難道做不到嗎？即使做到了，也是五十步笑百步。法林音評論說：我不像平陽那樣。百丈得到了大機用，黃檗得到了大作用，還有一個人能得到什麼呢？如同賊人進入空室。又作頌：

風前吹奏一曲，能阻止雲彩的執行；海水翻騰波浪，樹木發出聲響。浩蕩的乾坤沒有間歇的時候，知音之人到底要問誰呢？

平陽向大眾開示：今晚要讓你們徹底領悟，還肯這樣承擔嗎？良久之後說：不要把良善之人當作低賤之人。

嵩又啟云評論說：弘覺老人像金翅鳥劈開大海，直接抓取龍來吞食。不肖的兒孫今晚也要讓你們徹底領悟，還肯這樣承擔嗎？良久之後說：一隻眼被遮蔽，空中胡亂墜落花朵。又作頌：

明亮的冰輪高掛在天空中心，大地山河都沐浴在它的照耀下。打破乾坤，親眼相見，光輝萬里，充滿清明。

平陽垂問：有一個人早晨參禪，晚上誦經，不離開禪宗的教義，忽然遭到雷擊時會怎麼樣？自己回答說：擊碎蟠桃的核，露出舊時的仁義。

南北不分，仍然落在見解之中；聖凡之路斷絕，還存在塵埃。一錘打在腦後，全部翻轉過來，脫離形體，無所依靠，自然超絕倫。

平陽有一天牽著驢子繞著佛堂走了一圈，命令大家說出見解，但都不合她的心意。於是自己發出驢叫聲走了出去。

若翁臻評論說：大小平陽善於在異類中行走，但卻沒有大人的氣象。如果山僧在場，就會用草塞住驢子的嘴，在驢背上拍兩下，如果它再發出驢叫聲...

【English Translation】 English version Cai Lang's salty white snow, the ground covered with pine flowers, surpasses fishermen and woodcutters. (Ming Gaofeng)

Pingyang ascended the hall to preach: Baizhang (Hyakujo Ekai) Zen master attained great function, Huangbo (Obaku Kiun) Zen master attained great action, what can another person attain? Shouting, she said: Surpassing the ancient and modern patterns, not associating with you. Struck the staff.

Chengtian Yiyun commented: Pingyang wants to share the scenery with Baizhang and Huangbo, dividing the territory, can't she do it? Even if she does, it's still the pot calling the kettle black. Falin Yin commented: I am not like Pingyang. Baizhang attained great function, Huangbo attained great action, what can another person attain? Like a thief entering an empty room. And composed a verse:

A song before the wind can stop the clouds from moving; the sea water surges with waves, and the trees make sounds. The vast universe has no rest, who should the confidant ask?

Pingyang instructed the assembly: Tonight, I will teach you all to thoroughly understand, are you willing to accept it like this? After a long while, she said: Don't treat good people as lowly people.

Song Youqi Yun commented: Elder Hongjue is like the Garuda (golden-winged bird) splitting the sea, directly grabbing the dragon to swallow. The unworthy descendants will also teach you all to thoroughly understand tonight, are you willing to accept it like this? After a long while, he said: A speck in the eye, flowers falling randomly in the air. And composed a verse:

The bright ice wheel hangs high in the center of the sky, the earth, mountains, and rivers are bathed in its light. Breaking through the universe, seeing each other face to face, the radiance fills ten thousand miles with clarity.

Pingyang asked: There is a person who practices Zen in the morning and recites scriptures in the evening, never leaving the teachings of Zen, what will happen if he is suddenly struck by lightning? She answered herself: Break the peach pit, revealing the old benevolence.

Not distinguishing between north and south is still falling into views; the path between the holy and the mundane is cut off, but dust still remains. A hammer strikes the back of the head, turning everything over, detached from the body, without reliance, naturally surpassing all others. (Gu'an Ming)

One day, Pingyang led a donkey around the hall, ordering everyone to express their views, but none of them suited her. So she made a donkey's bray and left.

Ruo Wengzhen commented: Big and small Pingyang are good at walking among different kinds, but they don't have the demeanor of a great person. If the mountain monk were there, he would stuff grass into the donkey's mouth, pat it twice on the back, and if it brayed again...

鳴。但打版三下。引繩出堂。教他潑天伎倆也無容身之處。復頌。

千年古木久成精。特地相將異類行。信步蹋歌音弄巧。無人自和作驢鳴。

平陽一夜入堂大叫曰。適來欄中不見了牛。普請大眾把火上山尋牛去。一僧才出。師便低頭歸方丈。

古雪喆云。平陽欄里牛雖不見。要且頭角全彰。翠巖一頭水牯牛常在欄中。祇是無軌跡可尋。敢問大眾。既是常在欄中。為甚卻無軌跡。

平陽晚參。松直棘曲。鵠白烏玄。大盡三十。小盡廿九。是人知有。祇如背後有人喚你。你便回首。且道明甚麼邊事。布袋肚皮寬。金剛手版闊。

薪傳瀾云。者老漢齒不關風。自言自語。當時若向明甚麼邊事處便休去。不妨令人疑著。卻道布袋肚皮寬金剛手版闊。何異教人上樹與賊過梯。豈不誘壞人家男女。乃拈拄杖云。還有不甘者么出來。我正要問汝。回頭轉腦是明甚麼邊事。

雪竇石奇通云禪師(天童悟嗣)

上堂。長安甚鬧。我國晏然。拈拄杖曰。不可道拄杖子不晏然也。遂點曰。低聲低聲。

長安市裡人煙靜。我國晏然事轉多。若是金毛獅子子。三千里外見誵訛。(培風澤)

雪竇上堂。月朔月望月圓月缺。一句全提萬機寢削。卓拄杖曰。看看。擲下來也。咄。

【現代漢語翻譯】 現代漢語譯本： 『鳴』。只是打了三下板。拉著繩子走出佛堂。教他再高超的本領也沒地方容身。又作頌說： 『千年古木久成精，特地相將異類行。信步蹋歌音弄巧，無人自和作驢鳴。』 平陽一夜進入佛堂大叫說：『剛才牛欄里不見了牛。請大家點起火把上山找牛去。』一個僧人剛要出去。師父便低下頭回到方丈。 古雪喆說，『平陽欄里的牛雖然不見了，但頭角卻完全顯露。翠巖的一頭水牛常在欄中，只是沒有軌跡可尋。』敢問各位，既然常在欄中，為什麼卻無軌跡呢？ 平陽晚間參禪。松樹直，荊棘彎。鵠鳥白，烏鴉黑。大月三十天，小月二十九天。這是人人都知道的。如果背後有人叫你，你便回頭。那麼說明了什麼事？布袋和尚的肚皮寬大，金剛力士的手板寬闊。 薪傳瀾說，這個老漢牙齒漏風，自言自語。當時如果向『說明了什麼事』處便停止，不妨讓人疑惑。卻說布袋肚皮寬，金剛手版闊，這與教人上樹后抽掉梯子有什麼區別？豈不是引誘壞人家的男女？』於是拿起拄杖說：『還有不服氣的嗎，出來！我正要問你，回頭轉腦是說明什麼事？』 雪竇石奇通云禪師(天童悟嗣) 上堂說法。『長安甚是喧鬧，我國卻很安定。』拿起拄杖說：『不可說拄杖不安寧。』於是點了一下，說：『低聲，低聲。』 『長安市裡人煙靜，我國晏然事轉多。若是金毛獅子子，三千里外見誵訛。(培風澤)』 雪竇上堂說法。『月朔(每月初一)，月望(每月十五)，月圓，月缺。一句全部提起，萬機都可停止。』用拄杖敲了一下，說：『看看，擲下來了。』咄！

【English Translation】 English version: 'Roar.' Just struck the board three times. Pulled the rope and left the hall. Even if you teach him the most outstanding skills, there's no place for him to fit in. Then he chanted: 'The ancient tree of a thousand years has long become a spirit, especially to accompany different kinds of beings. Casually stepping and singing, skillfully playing with sounds, no one harmonizes and makes donkey noises on their own.' Pingyang entered the hall one night and shouted: 'The ox is missing from the pen just now. Please everyone light torches and go up the mountain to find the ox.' As soon as a monk was about to go out, the master lowered his head and returned to his room. Gu Xue Zhe said, 'Although the ox in Pingyang's pen is missing, its horns are fully revealed. Cuiyan's water buffalo is always in the pen, but there are no traces to be found.' May I ask everyone, since it is always in the pen, why are there no traces? Pingyang's evening meditation. Pine trees are straight, thorns are curved. Swans are white, crows are black. Big months have thirty days, small months have twenty-nine days. Everyone knows this. If someone calls you from behind, you turn your head. Then what does it explain? Budai (Laughing Buddha) has a wide belly, and Vajra (Diamond Warrior) has a broad hand. Xin Chuan Lan said, 'This old man's teeth let the wind through, talking to himself. If he had stopped at 'what does it explain' at that time, it might have caused people to doubt. But saying Budai's belly is wide and Vajra's hand is broad, what's the difference between teaching people to climb a tree and then removing the ladder? Isn't that enticing and ruining other people's sons and daughters?' Then he picked up his staff and said, 'Is there anyone who doesn't accept this? Come out! I want to ask you, what does turning your head explain?' Xuedou Shiqi Tongyun Zen Master (Successor of Tiantong Wu) Ascended the hall to preach. 'Chang'an (ancient capital of China) is very noisy, but our country is peaceful.' He picked up his staff and said, 'It cannot be said that the staff is not peaceful.' Then he tapped it and said, 'Quiet, quiet.' 'The city of Chang'an is quiet, but our country has more affairs. If it is a golden-haired lion cub, it can see mistakes from three thousand miles away. (Peifeng Ze)' Xuedou ascended the hall to preach. 'New moon (first day of the month), full moon (fifteenth day of the month), waxing moon, waning moon. One sentence encompasses everything, and all affairs can be stopped.' He struck the staff and said, 'Look, it's thrown down.' Hmph!

江天銓云。靈山指出。曹溪畫出。總不如雪竇老漢一番掀露。爭奈盡大地人皆在拄杖上會卻。

潤州鶴林牧云通門禪師(天童悟嗣)

僧問。世尊未拈花。迦葉不微笑。意旨如何。師曰討甚麼碗。僧曰迦葉笑后又如何。師曰一場敗闕。

十八嬰孩出畫堂。公公不識與么揚。逢人謾謂詢知友。一片冰心付野塘。(溟高峰)

眼中不著沙。耳里不著水。八兩共半斤。一倒還一起。擬思量。隔萬里。落花風雨多。香濕流鶯㭰。(對山青)

一片渾圇太古心。是誰巧鑿喪真淳。任有補天煉石力。無奈東君逗早春。(妙云雄)

古南上堂。拋拄杖曰。撲落非他物。復擎起作舞曰。縱橫不是塵。還見山河及大地全露法王身么。復擊香幾曰。一片榆楠木。敲來響殺人。

鸞鏡臺前巧畫眉。自涂脂粉自稱奇。穿簾透戶風流勝。蘇合荼香滿面吹。(粟庵鼎)

古南上堂。大海不宿死屍。虛空不著五色。大火聚中不藏蚊蚋。無住法中不立迷悟。諸人圖參禪悟道。三生六十劫。

永寧鼎云。古南若不立四禁門。爭顯得自己腳跟浮逼逼地。

無端平地起波瀾。巨海一漚納百川。若問中流的的意。萬溪千壑盡從淵。(德實信)

吳江報恩浮石通賢禪師(天童悟嗣)

上天童省覲。童仍命侍者。一日值雪。童問好雪因甚不落別處。師曰祇為大地無寸土。童曰既無寸土畢竟落在甚處。師曰前山與後山。

鶯窠頂上夜徘徊。目擊尸涂便解開。殿閣微涼親看破。新羅鷂子笑盈腮。(靈常奫)

寂寞空庭一笛吹。風聲欹枕謾相宜。孤燈夢斷分香淚。暗寫愁腸寄與誰。(自休滿)

才涉清關兩眼醒。玲瓏巖下沒疏親。風生殿角涼如洗。滕六飛花遍界新。(拳石沃)

報恩因僧問。明不犯之令。還許他悟也無。師曰猶落第二。曰。易開終始口。難保歲寒心。師曰自領出去。

虜騎無端入禁城。進前退後強支牚。中庭主將能行令。不動干戈建太平。(護國岳)

報恩上堂。烏飛兔走急如梭。明暗何曾昧得他。個里本來無可說。謂言無說已成多。豎拂曰。是有說是無說。擲拂子。

才開臭口事如麻。東魯西秦不住家。說甚有無重卜度。自涂脂粉向人夸。(粟庵鼎)

報恩因僧問破沙盆意旨如何。師曰七零八落填溝壑。僧於此有省。

七零八落填溝壑。老大為人添註腳。不肖當年若在傍。一坑兩個都埋卻。(萍寄普)

通玄林野通奇禪師(天童悟嗣)

上堂。吾有一句。普天匝地。舉似諸人。切莫擬議。是甚麼句。

資

【現代漢語翻譯】 現代漢語譯本 天童省禪師去拜訪天童宏智禪師（Tiāntóng Hóngzhì Chánshī）。天童宏智禪師仍然命令侍者接待他。有一天正趕上下雪，天童宏智禪師問：『好雪為什麼不落在別處？』天童省禪師說：『只因爲大地沒有一寸土地。』天童宏智禪師說：『既然沒有一寸土地，那麼雪究竟落在什麼地方？』天童省禪師說：『前山和後山。』

『在鶯窠頂上夜晚徘徊，親眼目睹屍體遍地便解開了疑惑。殿閣雖然微涼，卻也親身看破。新羅的鷂子笑得合不攏嘴。』（靈常奫（Língcháng Yūn））

『寂寞的空庭中獨自吹著笛子，風聲斜倚著枕頭，姑且算是相宜。孤燈下夢醒，分不清是香還是淚。悄悄地寫下愁腸，要寄給誰呢？』（自休滿（Zìxiū Mǎn））

『才涉足清關，兩眼頓時清醒。在玲瓏巖下，沒有疏遠的親人。殿角的風吹來，涼爽得像洗過一樣。滕六（téngliù，雪的代稱）飛舞的雪花，遍佈整個世界，煥然一新。』（拳石沃（Quánshí Wò））

報恩禪師因為一個僧人提問：『明明是不犯戒的命令，還允許他開悟嗎？』禪師說：『仍然落於第二義。』僧人說：『容易打開開始和結束的口，難以保證歲寒時的心。』禪師說：『自己領他出去。』

『敵人的騎兵無端地進入都城，前進後退，勉強支撐。中庭的主將如果能夠正確指揮，不動用武力也能建立太平。』（護國岳（Hùguó Yuè））

報恩禪師上堂說法：『烏飛兔走，時間飛逝如梭。明暗之間，何曾迷惑過他？這裡本來無可說，說沒有可說，已經說得太多了。』豎起拂塵說：『是有說是無說。』扔掉拂塵。

『才一張開臭嘴，事情就多如亂麻。東魯西秦，居無定所。說什麼有無，重新卜度？自己塗脂抹粉，向人誇耀。』（粟庵鼎（Sù'ān Dǐng））

報恩禪師因為一個僧人問：『破沙盆的意旨如何？』禪師說：『七零八落，填滿溝壑。』僧人因此有所領悟。

『七零八落，填滿溝壑。老了還為人新增註解。如果當年我不肖，就在旁邊，一坑兩個都埋掉。』（萍寄普（Píngjì Pǔ））

通玄林野通奇禪師（Tōngxuán Lín yě Tōngqí Chánshī）（天童悟嗣（Tiāntóng Wùsì））

上堂說法：『我有一句話，普天匝地。告訴各位，切莫擬議。是什麼話？』

【English Translation】 English version Chán Master Sheng of Tiantong visited Chán Master Hongzhi of Tiantong (Tiāntóng Hóngzhì Chánshī). Chán Master Hongzhi still instructed an attendant to receive him. One day, it happened to be snowing, and Chán Master Hongzhi asked, 'Why doesn't the good snow fall elsewhere?' Chán Master Sheng said, 'Only because the great earth has not an inch of soil.' Chán Master Hongzhi said, 'Since there is not an inch of soil, where exactly does the snow fall?' Chán Master Sheng said, 'The front mountain and the back mountain.'

'Wandering at night on the oriole's nest, witnessing corpses everywhere, the doubt is resolved. Although the halls are slightly cool, they are personally seen through. The Silla hawk smiles broadly.' (Língcháng Yūn)

'In the lonely empty courtyard, a flute is played alone. The sound of the wind leans against the pillow, barely suitable. In the solitary lamp, the dream breaks, indistinguishable between fragrance and tears. Secretly writing sorrowful thoughts, to whom should they be sent?' (Zìxiū Mǎn)

'Only stepping into Qing Pass, both eyes suddenly awaken. Under the exquisite rock, there are no distant relatives. The wind from the corner of the hall is cool as if washed. Téngliù (a substitute for snow) flying snowflakes, cover the entire world, completely new.' (Quánshí Wò)

Chán Master Baoen, because a monk asked: 'Clearly it is a command not to violate precepts, is he still allowed to attain enlightenment?' The Chán Master said, 'Still falling into the second meaning.' The monk said, 'Easy to open the mouth of beginning and end, difficult to guarantee the heart in the cold of winter.' The Chán Master said, 'Lead him out yourself.'

'Enemy cavalry entered the capital city for no reason, advancing and retreating, barely supporting. If the general in the central courtyard can command correctly, peace can be established without using force.' (Hùguó Yuè)

Chán Master Baoen ascended the hall to give a Dharma talk: 'The crow flies and the rabbit runs, time flies like an arrow. Between light and darkness, has he ever been confused? Originally there is nothing to say here, saying there is nothing to say, has already said too much.' Raising the whisk, he said: 'There is saying and there is no saying.' Throwing away the whisk.

'Only opening the stinky mouth, things are as messy as hemp. East Lu and West Qin, living in no fixed place. What is said about existence and non-existence, re-divining? Applying rouge and powder yourself, boasting to others.' (Sù'ān Dǐng)

Chán Master Baoen, because a monk asked: 'What is the meaning of the broken sand basin?' The Chán Master said, 'Scattered and fragmented, filling ditches and gullies.' The monk had an understanding from this.

'Scattered and fragmented, filling ditches and gullies. Old and still adding annotations for people. If I were unworthy back then, I would bury both of them in one pit.' (Píngjì Pǔ)

Chán Master Tongqi of Tongxuan Linyé (Tōngxuán Lín yě Tōngqí Chánshī) (Successor of Tiantong Wusi (Tiāntóng Wùsì))

Ascending the hall to give a Dharma talk: 'I have a sentence, covering the entire universe. Telling everyone, do not speculate. What is the sentence?'

福玉云。者藏頭露尾漢。既已舉出。又道是甚麼句。忽有人掀倒禪床。如何迴避。

通玄上堂。法身報身化身一串穿卻。雖然。太煞省要。免得諸人摸索。大家好快樂。卓拄杖曰。祥麟祇有一隻角。

清曉佳人出洞房。迎風釵釧別宮商。霓裳綰就冰心結。月裡嫦娥莫並雙。(粟庵鼎)

通玄因僧問如何是一念不生。師曰百雜碎。曰如何得命根斷處去。師曰休著力。

魯庵遠云。命根斷處自然休。著力只如一念不生。果能百雜碎也未。

京口竹林林皋本豫禪師(磬山修嗣)

示眾。石里壓油。水中取火。不是動轉勞人。祇貴當陽吐露。趙州老子太惺惺。切忌道青州布衫重七斤。

竹床高枕渾無事。門外不知何處風。驀地喚回秋夜夢。窗前明月上孤峰。(鐵機信)

竹林因僧問。明月堂前花開枯木。是賓家句主家句。師曰石女哭蒼天。

勝法榮云。林皋老人雖則不負來機。若是斬釘截鐵起死回生。猶欠一著在。

竹林因僧問。天不蓋地不載。甚處安身立命。師打出方丈。次日又問。某甲昨日吃棒。今日和尚痛否。師復打出。

承天怡云。夾山作略不愧為一代龍門。撿點將來。未免瞎卻閏州一城人眼去在。

杭州西天目玉林通琇禪師(磬山修嗣

【現代漢語翻譯】 現代漢語譯本： 福玉說：『這個藏頭露尾的傢伙，既然已經提出來了，又說是甚麼句子？如果有人掀翻禪床，該如何迴避？』

通玄上堂說法：『法身（Dharmakāya，佛的法性之身）、報身（Saṃbhogakāya，佛的報應之身）、化身（Nirmāṇakāya，佛的化現之身）一串穿起來。』雖然如此，但太過於簡要，免得各位摸索。大家好快樂！』卓拄杖說：『祥麟只有一隻角。』

『清曉佳人出洞房，迎風釵釧別宮商。霓裳綰就冰心結，月裡嫦娥莫並雙。』（粟庵鼎）

通玄因為僧人問：『如何是一念不生？』師父說：『百雜碎。』問：『如何才能到命根斷絕的地方去？』師父說：『休著力。』

魯庵遠說：『命根斷絕的地方自然會停止，著力就像一念不生一樣。果真能做到百雜碎嗎？』

京口竹林林皋本豫禪師（磬山修嗣）

示眾：『石里壓油，水中取火，不是動轉勞人，只貴當陽吐露。趙州老子太惺惺，切忌道青州布衫重七斤。』

『竹床高枕渾無事，門外不知何處風。驀地喚回秋夜夢，窗前明月上孤峰。』（鐵機信）

竹林因為僧人問：『明月堂前花開枯木，是賓家句主家句？』師父說：『石女哭蒼天。』

勝法榮說：『林皋老人雖然不辜負來機，但如果是斬釘截鐵起死回生，還欠缺一著。』

竹林因為僧人問：『天不蓋地不載，甚處安身立命？』師父打出方丈。次日又問：『某甲昨日吃棒，今日和尚痛否？』師父再次打出。

承天怡說：『夾山作略不愧為一代龍門，撿點將來，未免瞎卻閏州一城人眼去在。』

杭州西天目玉林通琇禪師（磬山修嗣）

【English Translation】 English version: Fuyu said, 'This fellow who hides his head and shows his tail, now that he's brought it up, what kind of sentence is it? If someone overturns the Zen bed, how should one avoid it?'

Tongxuan ascended the hall and said, 'The Dharmakāya (法身, the Dharma body of the Buddha), Saṃbhogakāya (報身, the reward body of the Buddha), and Nirmāṇakāya (化身, the transformation body of the Buddha) are strung together. Although that's the case, it's too concise, lest you all grope around. Everyone be happy!' He struck his staff and said, 'The auspicious unicorn has only one horn.'

'A beautiful woman emerges from her bridal chamber at dawn, her hairpins and bracelets chime differently in the wind. Her rainbow skirt is tied into a knot of icy heart, even Chang'e (嫦娥, the moon goddess) in the moon cannot compare.' (Su'an Ding)

Tongxuan, because a monk asked, 'What is it to have not a single thought arise?' The master said, 'A hundred shattered pieces.' He asked, 'How can one get to the place where the root of life is severed?' The master said, 'Don't exert effort.'

Lu'an Yuan said, 'The place where the root of life is severed will naturally cease. Exerting effort is just like not a single thought arising. Can one truly achieve a hundred shattered pieces?'

Zen Master Lin Gao Benyu of Zhulin in Jingkou (Successor of Qingshan)

Instructing the assembly: 'Pressing oil from a stone, taking fire from water, is not moving and toiling people, only valuing revealing directly. Old Master Zhaozhou is too clever; be sure not to say that the blue cloth robe of Qingzhou weighs seven pounds.'

'Sleeping soundly on a bamboo bed, nothing to do, outside the door, who knows where the wind comes from. Suddenly awakened from an autumn night's dream, the bright moon rises above the solitary peak before the window.' (Tieji Xin)

Zhulin, because a monk asked, 'Flowers bloom on a withered tree before the Bright Moon Hall, is it a guest's phrase or a host's phrase?' The master said, 'A stone woman weeps at the azure sky.'

Shengfa Rong said, 'Although the old man Lingao does not fail the coming opportunity, if it is cutting through nails and iron, reviving the dead, he still lacks one move.'

Zhulin, because a monk asked, 'Heaven does not cover, earth does not support, where does one settle down and establish life?' The master struck him out of the abbot's room. The next day, he asked again, 'This humble one received a beating yesterday, does the abbot feel pain today?' The master struck him out again.

Chengtian Yi said, 'Jia Shan's strategy is worthy of being a dragon gate of an era. Examining it closely, it inevitably blinds the eyes of the people of Runzhou.'

Zen Master Yulin Tongxiu of Xitianmu in Hangzhou (Successor of Qingshan)

)

僧問。昔日高祖道。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。意旨如何。師曰好兒終不使爺錢。

截流香象。河水成珠。虎生三子。終有豹菟。海底翻波兮涌出龍圖。鷺鷥立雪兮明月何殊。高峰自古清如許。漫說東家富有餘。(最懶根)

獨創家財萬頃。非圖祖父田莊。五車豈借些兒。個里現用大方。一句標題千古案。好兒郎。燈燈續𦦨活埋堂。(溟高峰)

萬斛明珠傾不盡。五車書卷用何窮。東西兩目同春令。千載弘傳誦有風。(師憨鏡)

縱奪俱歸掌握權。神兒爭受止啼錢。嘉聲吳越高風遠。撼動江山五嶽天。(紫凝曉)

高踞追蹤肖古風。西峰拔地更玲瓏。拈來瓦礫黃金重。豈肯逢人問石崇。(與庵歸)

河目海口。通身劍刃。作略滔天。全體奮迅。滿盤托出。好兒郎。寶藏打開誰識贐。(南宗傳)

鐵牛隨處吼雲濤。萬里江山紫氣高。就里乾坤藏世界。千秋不道是兒曹。(樸仁義)

出格男兒當自強。豈夸祖父廣田莊。胸藏萬卷無窮盡。諸子從他四海揚。(宗麟翔)

天目因秋色大盛。示眾。山僧說得一篇好佛法。懸在雨花橋上。大眾各自看取。良久曰。伯樂曾三顧。千金孰解增。贈君君不納。完璧倚枯藤

【現代漢語翻譯】 現代漢語譯本：

僧人問：『過去高祖（指禪宗祖師）說：海底的泥牛銜著月亮走，巖前的石虎抱著孩子睡覺，鐵蛇鉆入金剛的眼睛，崑崙山的神仙騎著大象讓白鷺牽引。』這話是什麼意思？

師父說：『好兒子最終不會用父親的錢。』 截斷河流，香象渡過，河水變成珍珠。老虎生了三隻小虎，最終還是會有豹子和兔子。

海底翻起波浪，涌出龍圖。白鷺站在雪地裡，和明月有什麼區別？高峰自古以來就清澈無比，不要再說東家多麼富有了。（最懶根） 獨自創造萬頃家財，不是爲了圖謀祖父的田莊。五車書的學問哪裡需要借用一點點，這裡現用的是大方。一句標題是千古的公案，好兒郎，燈燈相續，活埋了禪堂。（溟高峰） 萬斛明珠也傾倒不盡，五車書卷哪裡用得完？東西兩眼都像春天一樣充滿生機，千載弘揚，誦讀起來自有風采。（師憨鏡） 縱與奪都歸於掌握之中，神童爭著要得到止啼的錢。美好的名聲像吳越的高風一樣遠播，撼動江山和五嶽。（紫凝曉） 高高地追隨古人的風範，西峰拔地而起，更加玲瓏。拈來的瓦礫也像黃金一樣貴重，哪裡肯逢人就問石崇？（與庵歸） 河目海口（形容相貌不凡），渾身都是劍刃，作為氣魄滔天，全體奮迅。滿盤托出，好兒郎，寶藏打開了，誰認識其中的珍寶？（南宗傳） 鐵牛隨處發出雲濤般的吼聲，萬里江山充滿紫氣。這裡面乾坤藏著世界，千秋萬代也不說是小孩子。（樸仁義） 出格的男兒應當自強，哪裡用得著誇耀祖父廣闊的田莊。胸中藏著萬卷書，無窮無盡，讓諸子在四海揚名。（宗麟翔） 天目山因為秋色而更加興盛。向大眾開示：山僧說了一篇好的佛法，懸掛在雨花橋上，大眾各自去看吧。良久之後說：伯樂曾經三次顧盼，千金又有誰能理解增損？贈送給你你卻不接受，完美的玉璧只能倚靠著枯藤。

【English Translation】 English version:

A monk asked: 'In the past, Gaozu (referring to a Zen ancestor) said: 'A clay ox from the bottom of the sea carries the moon as it walks, a stone tiger in front of the cliff embraces its cub as it sleeps, an iron snake drills into the diamond eye, a Kunlun immortal rides an elephant led by an egret.' What is the meaning of this?' The master said: 'A good son will ultimately not use his father's money.' Cutting off the river, the fragrant elephant crosses, the river water turns into pearls. The tiger gives birth to three cubs, but there will eventually be leopards and hares. Waves rise from the bottom of the sea, surging forth with dragon patterns. The egret stands in the snow, what difference is there from the bright moon? The high peak has been clear since ancient times, stop saying how wealthy the eastern neighbor is. (Zuilangen) Independently creating vast wealth, not for the sake of plotting one's grandfather's fields. Where is there any need to borrow even a little of the learning from five carts of books, what is currently used here is generosity. A single title is a case for all time, good son, lamp after lamp continues, burying the Zen hall alive. (Ming Gaofeng) Ten thousand bushels of pearls cannot be poured out completely, how can one use up five carts of books? Both eyes are full of vitality like spring, spreading for thousands of years, reading it aloud has its own style. (Shi Han Jing) Seizing and giving all return to the power of the palm, prodigies compete to receive money to stop crying. A good reputation spreads far like the noble wind of Wu and Yue, shaking the rivers and mountains and the Five Peaks. (Zi Ning Xiao) Following the ancient style from a high position, the West Peak rises from the ground, even more exquisite. The tiles and pebbles that are picked up are as precious as gold, how could one be willing to ask Shi Chong when meeting people? (Yu An Gui) River eyes and sea mouth (describing an extraordinary appearance), the whole body is a sword blade, the actions are overwhelming, the whole body is vigorous. Presenting everything on a platter, good son, the treasure is opened, who recognizes the treasures within? (Nan Zong Chuan) The iron ox roars like cloud waves everywhere, the myriad miles of rivers and mountains are full of purple energy. Within this, Qiankun (天地，universe) hides the world, for thousands of years it will not be said to be children. (Pu Ren Yi) An extraordinary man should be self-reliant, why boast about his grandfather's vast fields. The chest contains ten thousand volumes of books, endless and inexhaustible, let the sons make a name for themselves in the four seas. (Zong Lin Xiang) Tianmu Mountain is greatly flourishing because of the autumn colors. Showing to the public: The mountain monk has spoken a good piece of Buddhist Dharma, hanging it on the Yuhua Bridge, let everyone look at it for themselves. After a long time, he said: Bole once looked back three times, who can understand the increase or decrease of a thousand gold? Giving it to you, you do not accept it, the perfect jade can only lean on the withered vine.

。

晦石琦云。琦孫當初若在。只向道老和尚自領一上罰。因甚如此。不合將常住物作自己人情。

天目示眾。老窗敗屋。紙帳青鐙。此中有人得些子意味否。夜來風色峭。釀雪已三分。

永寧鼎云。盡謂天目乃一國之師。看來乞兒拾得開元寶。那堪字畫不完全。

天目因僧問如何是本分事。師曰管人家煙沖大小。

勝法榮云。天目祇知者僧管人家煙沖大小。不知自己忘卻杓柄短長。

傾國傾城自不知。斜簪玉鳳出羅帷。時開金鏡照顏色。猶整新妝倩畫眉。(澗庵怡)

天目一日問戴庭丞云從何生。曰從和尚問處生。師曰山僧罪過。

永寧鼎云。天目老人也是垛生招箭。　培風澤云。鐵丸驀口塞。誰是解吞人。

天目因僧問撾鼓鳴鐘所為何事。師曰換人眼睛。

晦石琦云。我若作者僧。便與禮拜歸眾。看者老漢如何合煞。

杭州理安箬庵通問禪師(磬山修嗣)

因僧問大悲千手眼那只是正眼。師曰急水灘頭下釣絲。

急水垂絲千眼迷。隨波東去又拋西。金翅掣斷滄溟竭。雷雨轟轟過九溪。(天笠珍)

千尺絲綸釣碧波。游魚一見急如梭。無窮底意隨流水。正眼分明奈若何。(旭雲端)

嚴陵不受漢家封。急水灘頭開正

眼。忽見錦鱗破浪來。釣絲牽得乾坤轉。(北溟湛)

懶向街頭輥繡毬。卻來斷岸擲金鉤。游鱗逐浪煙波杳。漁父徒牚載月舟。(㞾山偉)

古岸風清坐釣磯。灘高水急浪如飛。大悲千眼由來瞎。空載滿船明月歸。(可達衍)

葉公縱有點睛手。難點大悲腦後瞳。急水灘頭才下釣。十方震動看飛龍。(妙偉俊)

理安因送雪嶠大師至山門。見狗子吠。雪曰者無佛性東西。師曰卻搔著大師癢處。雪大笑。師亦大笑而別。

三昧真云。既無佛性。因甚搔著癢處。須知二大老之笑。各有一種白拈在。

理安因僧問對面不識時如何。師曰刀斧斫不開。

法林音云。老僧自老僧。阇黎自阇黎。假借一點得么。若是阇黎無分。全歸老僧。十個有五雙。盡道太煞穿鑿。今日有七棒。權且封好寄庫。以待三十年後。

金錘腦後用來粗。武帝曾輸碧眼胡。大戰燕山銘再勒。斬新收復舊皇都。(海慧惺)

孫吳當日起艱難。吮疽分醪隊伍間。數萬雄兵如父子。同生同死在邊關。(勝法榮)

理安因僧問如何是法身三種病。師曰炙瘡瘢。曰如何是二種光。師曰覷著則瞎。

法林音云。不向威音那畔又那畔打幾個𨁝跳。未免觸途成滯。三種病二種光拈卻了也。且喚甚麼作

【現代漢語翻譯】 現代漢語譯本 『眼。忽見錦鱗破浪來。釣絲牽得乾坤轉。(北溟湛)』 譯：眼睛。忽然看見美麗的魚兒破浪而來。釣魚的絲線牽動了整個宇宙。(北溟湛)

『懶向街頭輥繡毬。卻來斷岸擲金鉤。游鱗逐浪煙波杳。漁父徒牚載月舟。(㞾山偉)』 譯：懶得在街頭玩拋繡球的遊戲，卻來到斷裂的岸邊拋擲金色的魚鉤。遊動的魚兒追逐著波浪，消失在茫茫的煙波之中。漁夫徒勞地撐著載著月亮的船。(㞾山偉)

『古岸風清坐釣磯。灘高水急浪如飛。大悲千眼由來瞎。空載滿船明月歸。(可達衍)』 譯：在古老的岸邊，清風徐來，坐在釣魚的巖石上。高高的河灘，湍急的流水，浪花飛濺。具有千眼的大悲觀音本來就是瞎的，空空地載著一船明月而歸。(可達衍)

『葉公縱有點睛手。難點大悲腦後瞳。急水灘頭才下釣。十方震動看飛龍。(妙偉俊)』 譯：即使葉公有畫龍點睛的本領，也難以點亮大悲觀音腦後的眼睛。在湍急的河灘上剛剛放下魚鉤，十方世界都震動了，觀看飛龍出現。(妙偉俊)

理安因為送雪嶠大師到山門，看見狗叫。雪嶠說：『這沒有佛性的東西。』理安說：『卻搔著大師的癢處。』雪嶠大笑。理安也大笑而別。

三昧真云：『既然沒有佛性，為什麼搔著癢處？』要知道兩位大老的笑，各自有一種高明之處。

理安因僧人問：『對面不相識時如何？』理安說：『刀斧也砍不開。』

法林音云：『老僧是老僧，阇黎（梵語，意為弟子）是阇黎。借用一點可以嗎？如果阇黎沒有份，全部歸老僧。十個有五雙，都說太穿鑿附會。今天有七棒，暫時封好寄存在倉庫，等待三十年後。』

『金錘腦後用來粗。武帝曾輸碧眼胡。大戰燕山銘再勒。斬新收復舊皇都。(海慧惺)』 譯：金錘在腦後使用起來很粗魯。梁武帝曾經輸給碧眼的胡人。大戰燕山的功績再次銘刻，重新收復了舊日的皇都。(海慧惺)

『孫吳當日起艱難。吮疽分醪隊伍間。數萬雄兵如父子。同生同死在邊關。(勝法榮)』 譯：孫武、吳起當年開始時也很艱難，在隊伍中為士兵吸吮毒瘡，分發酒。數萬雄壯的士兵如同父子一般，同生共死在邊關。(勝法榮)

理安因僧人問：『如何是法身三種病？』理安說：『炙瘡瘢。』問：『如何是二種光？』理安說：『看著就瞎。』

法林音云：『不向威音王（過去佛名）那一邊又那一邊打幾個跟頭，未免處處受阻。三種病二種光都拿掉了。那麼，叫什麼作……』

English version 『Eyes. Suddenly, brocade scales break through the waves. The fishing line pulls and the universe turns. (Bei Ming Zhan)』 Translation: Eyes. Suddenly seeing beautiful fish breaking through the waves. The fishing line pulls and the entire universe shifts. (Bei Ming Zhan)

『Lazy to roll embroidered balls in the street. Instead, come to the broken shore to cast golden hooks. Swimming fish chase the waves, the misty waters are distant. The fisherman futilely poles the moon-laden boat. (Zhe Shan Wei)』 Translation: Too lazy to play the game of tossing embroidered balls in the street, instead coming to the broken shore to cast golden fishhooks. Swimming fish chase the waves, disappearing into the vast misty waters. The fisherman futilely poles the boat laden with the moon. (Zhe Shan Wei)

『Sitting on the ancient shore, the wind is clear on the fishing rock. The beach is high, the water is rapid, and the waves fly. The Great Compassionate One's thousand eyes are inherently blind. Empty, carrying a boat full of bright moon, returning. (Ke Da Yan)』 Translation: On the ancient shore, a clear breeze blows, sitting on the fishing rock. The beach is high, the water is rapid, and the waves fly. The Great Compassionate Avalokiteśvara (Da Bei) with a thousand eyes is inherently blind, emptily carrying a boat full of bright moon, returning. (Ke Da Yan)

『Lord Ye, even if he has the hand to dot the eyes of the dragon, it is difficult to dot the pupils behind the head of the Great Compassionate One. Just casting the fishing line at the rapid water beach, the ten directions shake, watching the flying dragon. (Miao Wei Jun)』 Translation: Even if Lord Ye (Ye Gong) has the skill to paint the dragon's eyes, it is difficult to dot the pupils behind the head of the Great Compassionate Avalokiteśvara (Da Bei). Just casting the fishing line at the rapid water beach, the ten directions shake, watching the flying dragon appear. (Miao Wei Jun)

Li An, because of sending Master Xue Qiao to the mountain gate, saw a dog barking. Xue Qiao said, 'This thing has no Buddha-nature.' Li An said, 'But it scratches the Master's itchy spot.' Xue Qiao laughed loudly. Li An also laughed loudly and parted.

San Mei Zhen said, 'Since there is no Buddha-nature, why does it scratch the itchy spot?' Know that the laughter of the two great elders each has a kind of brilliance.

Li An, because a monk asked, 'What is it like when you don't recognize each other face to face?' Li An said, 'Knives and axes cannot chop it open.'

Fa Lin Yin said, 'The old monk is the old monk, the Shramana (梵語，意為弟子) is the Shramana. Can I borrow a little? If the Shramana has no share, it all belongs to the old monk. Five pairs out of ten all say it's too far-fetched. Today there are seven blows, temporarily seal them up and deposit them in the warehouse, waiting for thirty years.'

『The golden hammer is used coarsely behind the head. Emperor Wu once lost to the blue-eyed barbarian. The inscription of the great battle of Yanshan is re-engraved. Newly recovered the old capital. (Hai Hui Xing)』 Translation: The golden hammer is used coarsely behind the head. Emperor Wu (武帝) once lost to the blue-eyed barbarian. The inscription of the great battle of Yanshan is re-engraved. Newly recovered the old capital. (Hai Hui Xing)

『Sun Wu started with difficulty in those days. Sucking pus and sharing wine among the ranks. Tens of thousands of brave soldiers are like father and son. Living and dying together at the border. (Sheng Fa Rong)』 Translation: Sun Wu (孫武) and Wu Qi (吳起) started with difficulty in those days. Sucking pus from sores and sharing wine among the ranks. Tens of thousands of brave soldiers are like father and son. Living and dying together at the border. (Sheng Fa Rong)

Li An, because a monk asked, 'What are the three diseases of the Dharmakaya (法身)?' Li An said, 'Burn scar.' Asked, 'What are the two kinds of light?' Li An said, 'Looking at it will make you blind.'

Fa Lin Yin said, 'Not taking a few somersaults on the other side and the other side of King Wei Yin (威音王, name of a past Buddha), it is inevitable to be hindered everywhere. The three diseases and the two kinds of light have been taken away. Then, what do you call...'

【English Translation】 English version 『Eyes. Suddenly, brocade scales break through the waves. The fishing line pulls and the universe turns. (Bei Ming Zhan)』 Translation: Eyes. Suddenly seeing beautiful fish breaking through the waves. The fishing line pulls and the entire universe shifts. (Bei Ming Zhan)

『Lazy to roll embroidered balls in the street. Instead, come to the broken shore to cast golden hooks. Swimming fish chase the waves, the misty waters are distant. The fisherman futilely poles the moon-laden boat. (Zhe Shan Wei)』 Translation: Too lazy to play the game of tossing embroidered balls in the street, instead coming to the broken shore to cast golden fishhooks. Swimming fish chase the waves, disappearing into the vast misty waters. The fisherman futilely poles the boat laden with the moon. (Zhe Shan Wei)

『Sitting on the ancient shore, the wind is clear on the fishing rock. The beach is high, the water is rapid, and the waves fly. The Great Compassionate One's thousand eyes are inherently blind. Empty, carrying a boat full of bright moon, returning. (Ke Da Yan)』 Translation: On the ancient shore, a clear breeze blows, sitting on the fishing rock. The beach is high, the water is rapid, and the waves fly. The Great Compassionate Avalokiteśvara (Da Bei) with a thousand eyes is inherently blind, emptily carrying a boat full of bright moon, returning. (Ke Da Yan)

『Lord Ye, even if he has the hand to dot the eyes of the dragon, it is difficult to dot the pupils behind the head of the Great Compassionate One. Just casting the fishing line at the rapid water beach, the ten directions shake, watching the flying dragon. (Miao Wei Jun)』 Translation: Even if Lord Ye (Ye Gong) has the skill to paint the dragon's eyes, it is difficult to dot the pupils behind the head of the Great Compassionate Avalokiteśvara (Da Bei). Just casting the fishing line at the rapid water beach, the ten directions shake, watching the flying dragon appear. (Miao Wei Jun)

Li An, because of sending Master Xue Qiao to the mountain gate, saw a dog barking. Xue Qiao said, 'This thing has no Buddha-nature.' Li An said, 'But it scratches the Master's itchy spot.' Xue Qiao laughed loudly. Li An also laughed loudly and parted.

San Mei Zhen said, 'Since there is no Buddha-nature, why does it scratch the itchy spot?' Know that the laughter of the two great elders each has a kind of brilliance.

Li An, because a monk asked, 'What is it like when you don't recognize each other face to face?' Li An said, 'Knives and axes cannot chop it open.'

Fa Lin Yin said, 'The old monk is the old monk, the Shramana (梵語，意為弟子) is the Shramana. Can I borrow a little? If the Shramana has no share, it all belongs to the old monk. Five pairs out of ten all say it's too far-fetched. Today there are seven blows, temporarily seal them up and deposit them in the warehouse, waiting for thirty years.'

『The golden hammer is used coarsely behind the head. Emperor Wu once lost to the blue-eyed barbarian. The inscription of the great battle of Yanshan is re-engraved. Newly recovered the old capital. (Hai Hui Xing)』 Translation: The golden hammer is used coarsely behind the head. Emperor Wu (Wudi) once lost to the blue-eyed barbarian. The inscription of the great battle of Yanshan is re-engraved. Newly recovered the old capital. (Hai Hui Xing)

『Sun Wu started with difficulty in those days. Sucking pus and sharing wine among the ranks. Tens of thousands of brave soldiers are like father and son. Living and dying together at the border. (Sheng Fa Rong)』 Translation: Sun Wu (Sun Tzu) and Wu Qi started with difficulty in those days. Sucking pus from sores and sharing wine among the ranks. Tens of thousands of brave soldiers are like father and son. Living and dying together at the border. (Sheng Fa Rong)

Li An, because a monk asked, 'What are the three diseases of the Dharmakaya (法身)?' Li An said, 'Burn scar.' Asked, 'What are the two kinds of light?' Li An said, 'Looking at it will make you blind.'

Fa Lin Yin said, 'Not taking a few somersaults on the other side and the other side of King Wei Yin (威音王, name of a past Buddha), it is inevitable to be hindered everywhere. The three diseases and the two kinds of light have been taken away. Then, what do you call...'

法身。吹余雖是他嫡骨兒孫。實不曾嗅著他些汗臭氣。待我推倒大人峰。吸乾法雨泉。那時再緩緩向你道。

國手從來無正方。祇將雞屎攪麻糖。虛空一服病全愈。猶勝透瓶九轉香。(勝法榮)

理安因僧問如何是佛。師曰低聲低聲。

要透重關也不難。含元休更問長安。堪悲錯路貪程客。依舊千山與萬山。(梅谷悅)

理安因無隱再參。師問一向在甚麼處住。隱曰興化。師便打。隱曰者老漢猶作者個見解。師又打。隱曰恁么為人瞎卻人眼去在。師復打曰今日瞎卻一個。隱曰自納敗闕。師便噓。隱曰蒼天蒼天。師復噓。隱便出。

德庵心云。賓中有主。主中有賓。互換投機。一場納敗。雖然。當時更與三十。豈不光前裕後。

理安因僧問。一切眾生皆孝道。因甚土梟食母。師曰冤家路狹。

奯舟元云。師翁向鑊湯內拋出冰團。虎口裡奪得活雀。非但換卻諸方眼目。瞎卻天下人眼去在。

理安因僧問。大徹底人本脫生死。因甚命根不斷。師曰螺螄吞卻鴨。

螺螄吞卻鴨。照用全賓主。一語定綱宗。千鈞機發弩。(瑯玡真)

理安因僧問一貧赤骨時如何。師曰。有件破衲頭。要便與你。僧擬議。師曰穿不著。

妙偉俊云。者僧家貧遭劫徹體無依。師

【現代漢語翻譯】 現代漢語譯本： 法身（Dharmakaya，佛的法性之身）。吹余（Chui Yu，人名）雖然是他的嫡系子孫，實際上卻從未聞到過他一絲一毫的汗臭氣。等我推倒大人峰（Daren Peak），吸乾法雨泉（Fayu Spring），那時再慢慢地告訴你。

國手從來沒有固定的招式，只是將雞屎攪和在麻糖里。用虛空這味藥服用一次，病就完全好了，勝過透瓶九轉香（Tou Ping Jiu Zhuan Xiang，一種香的名字）。（勝法榮（Sheng Farong，人名））

理安（Li'an，地名或人名）因為僧人問：『什麼是佛？』 師父說：『低聲，低聲。』

想要通過重重關卡也不難，含元（Hanyuan，地名）不必再問長安（Chang'an，古都名）。可悲的是走錯路的貪圖趕路的人，依舊身處千山萬山之中。（梅谷悅（Meigu Yue，人名））

理安（Li'an）因為無隱（Wuyin，人名）再次參拜。師父問：『一直住在什麼地方？』 無隱（Wuyin）說：『興化（Xinghua，地名）。』 師父就打他。無隱（Wuyin）說：『這個老漢還作出這樣的見解。』 師父又打他。無隱（Wuyin）說：『像這樣為人，會瞎了人的眼睛。』 師父又打他說：『今天就瞎了一個。』 無隱（Wuyin）說：『自己承認失敗。』 師父就噓了一聲。無隱（Wuyin）說：『蒼天啊蒼天。』 師父又噓了一聲。無隱（Wuyin）就出去了。

德庵心（De'an Xin，人名）說：『賓中有主，主中有賓，互相投合，也是一場認輸。』 雖然如此，當時再給他三十下，豈不是光宗耀祖？

理安（Li'an）因為僧人問：『一切眾生都有孝道，為什麼土梟（Tu Xiao，一種鳥）要吃母親？』 師父說：『冤家路窄。』

奯舟元（Huo Zhou Yuan，人名）說：『師翁（Shi Weng，對老師的尊稱）向鑊湯（Huo Tang，沸水）里拋出冰團，從虎口裡奪得活雀，非但換了各方的眼目，還瞎了天下人的眼睛。』

理安（Li'an）因為僧人問：『大徹大悟的人本來就脫離了生死，為什麼命根不斷？』 師父說：『螺螄吞掉了鴨子。』

螺螄吞掉了鴨子，照用全賓主，一語定綱宗，千鈞機發弩。（瑯玡真（Langya Zhen，人名））

理安（Li'an）因為僧人問：『一貧如洗的時候怎麼樣？』 師父說：『有件破舊的衲頭（Na Tou，僧人的衣服），想要就給你。』 僧人猶豫。師父說：『穿不上。』

妙偉俊（Miao Weijun，人名）說：『這個僧人家貧遭到搶劫，徹徹底底無所依靠，師父……』

【English Translation】 English version: Dharmakaya (法身, the Dharma body of the Buddha). Although Chui Yu (吹余, a person's name) is his direct descendant, he has never actually smelled a trace of his sweaty odor. Wait until I push down Daren Peak (大人峰), and drain the Fayu Spring (法雨泉), then I will slowly tell you.

A master player never has a fixed move, just mixing chicken droppings with sesame candy. Taking emptiness as medicine once will completely cure the illness, even better than Tou Ping Jiu Zhuan Xiang (透瓶九轉香, a type of incense). (Sheng Farong (勝法榮))

Li'an (理安, a place or person's name) because a monk asked: 'What is Buddha?' The master said: 'Lower your voice, lower your voice.'

It is not difficult to pass through layers of barriers, Hanyuan (含元, a place name) need not ask Chang'an (長安, an ancient capital). It is pitiful for those who take the wrong path and greedily rush on, still being among thousands and thousands of mountains. (Meigu Yue (梅谷悅))

Li'an (理安) because Wuyin (無隱, a person's name) visited again. The master asked: 'Where have you been staying all this time?' Wuyin (無隱) said: 'Xinghua (興化, a place name).' The master then hit him. Wuyin (無隱) said: 'This old man still makes such a judgment.' The master hit him again. Wuyin (無隱) said: 'Acting like this will blind people's eyes.' The master hit him again and said: 'Today, one has been blinded.' Wuyin (無隱) said: 'I admit defeat.' The master then sighed. Wuyin (無隱) said: 'Heavens, heavens.' The master sighed again. Wuyin (無隱) then left.

De'an Xin (德庵心) said: 'In the guest there is a host, in the host there is a guest, exchanging opportunities, it is also an admission of defeat.' Even so, giving him thirty more blows at that time, wouldn't it bring glory to the ancestors?

Li'an (理安) because a monk asked: 'All sentient beings have filial piety, why does the Tu Xiao (土梟, an owl) eat its mother?' The master said: 'Enemies meet on a narrow road.'

Huo Zhou Yuan (奯舟元) said: 'The master threw an ice ball into the boiling soup, snatched a live sparrow from the tiger's mouth, not only changing the eyes of all directions, but also blinding the eyes of the people in the world.'

Li'an (理安) because a monk asked: 'A person who is completely enlightened is originally free from birth and death, why is the lifeline not broken?' The master said: 'A snail swallowed a duck.'

A snail swallowed a duck, illuminating and using the complete guest and host, one word determines the fundamental principle, a thousand pounds of force triggers the crossbow. (Langya Zhen (瑯玡真))

Li'an (理安) because a monk asked: 'What is it like when one is utterly destitute?' The master said: 'There is a worn-out kasaya (衲頭, monk's robe), I'll give it to you if you want it.' The monk hesitated. The master said: 'You can't wear it.'

Miao Weijun (妙偉俊) said: 'This monk's family was poor and robbed, completely without support, the master...'

翁看風使帆縱奪可觀。檢點將來。猶欠一著在。具眼者辨取。

未必心頭似口頭。到來知己反為仇。逢人但說三分話。客作成群落二籌。(曉庵昱)

南嶽綠蘿山茨通際禪師(磬山修嗣)

僧問如何是超佛越祖句。師豎拄杖曰曏者里薦取。僧便喝。師便打。僧擬進語。師連棒趁出。

杖頭指出中天月。池內風飄菡萏香。若問西來超祖句。徒勞獨自費評章。(友石微)

一句全提。迥超佛祖。再逼生蛇。素非敏手。遊人端不解回途。空使東君頻折柳。(寒松操)

相詢越祖句。拋出鐵饅頭。沾著些兒味。令人飽不休。(此念正)

淡蕩煙霞繞綠蘿。懸巖倒掛影㜑娑。掀翻佛祖閑窠窟。乞與遊人價倍多。(雪輪潔)

南嶽因僧問。如何是學人安身立命處。師曰待山僧有安身立命處即向汝道。

勝法榮云。南嶽雖然途中得力。爭奈終日區區。若要歸家坐享太平。三生六十劫。

南嶽因僧問。手握利刃劍。因甚猢猻子不死。師曰全承渠力。

鐵機信代云。元來和尚也祇在此間作活計。

江天詮云。承利劍之力。猢猻子死矣。承猢猻之力。用利劍何為。具眼者分別看。

南嶽因僧問。咬破鐵酸餡。因甚路上有饑人。師曰同途不同轍。

{ "translations": [ "現代漢語譯本：\n\n翁看風使帆，縱橫奪取，頗為可觀。但仔細檢查將來，還欠缺一著。有眼力的人自會辨別。\n\n『未必心頭似口頭，到來知己反為仇。逢人但說三分話，客作成群落二籌。』(曉庵昱)\n\n南嶽綠蘿山茨通際禪師(磬山修嗣)\n\n僧人問：『如何是超佛越祖句？』 禪師豎起拄杖說：『向這裡領會。』 僧人便喝。禪師便打。僧人想要說話，禪師連打帶趕地將他趕了出去。\n\n『杖頭指出中天月，池內風飄菡萏香。若問西來超祖句，徒勞獨自費評章。』(友石微)\n\n『一句全提，迥超佛祖。再逼生蛇，素非敏手。遊人端不解回途，空使東君頻折柳。』(寒松操)\n\n『相詢越祖句，拋出鐵饅頭。沾著些兒味，令人飽不休。』(此念正)\n\n『淡蕩煙霞繞綠蘿，懸巖倒掛影㜑娑。掀翻佛祖閑窠窟，乞與遊人價倍多。』(雪輪潔)\n\n南嶽禪師因為僧人問：『如何是學人安身立命處？』 禪師說：『待山僧有安身立命處即向汝道。』\n\n勝法榮說：『南嶽雖然途中得力，爭奈終日區區。若要歸家坐享太平，三生六十劫。』\n\n南嶽禪師因為僧人問：『手握利刃劍，因甚猢猻子不死？』 禪師說：『全承渠力。』\n\n鐵機信代說：『元來和尚也祇在此間作活計。』\n\n江天詮說：『承利劍之力，猢猻子死矣。承猢猻之力，用利劍何為。具眼者分別看。』\n\n南嶽禪師因為僧人問：『咬破鐵酸餡，因甚路上有饑人？』 禪師說：『同途不同轍。』" ], "english_translations": [ "English version:\n\nThe old man watches the wind and uses the sail, maneuvering and seizing advantage, which is quite a sight. But examining the future carefully, one move is still lacking. Those with discerning eyes will recognize it.\n\n'What's in the heart is not necessarily what's on the tongue; those who arrive as friends may turn into enemies. Only speak three parts of what you know to others; making guests gather in groups only loses two chips.' (Xiao'an Yu)\n\nChan Master Citongji of Green Vine Mountain in Nanyue (Successor of Qingshan Xiu)\n\nA monk asked: 'What is the phrase that transcends Buddhas and ancestors?' The Master raised his staff and said: 'Comprehend it right here.' The monk then shouted. The Master then struck him. The monk attempted to speak, and the Master chased him out with repeated blows.\n\n'The staff points to the moon in the mid-sky; the wind in the pond carries the fragrance of lotus. If you ask about the phrase that transcends ancestors from the West, it's futile to waste effort on commentary.' (Youshi Wei)\n\n'To raise the whole phrase is to transcend Buddhas and ancestors. To press again is like a live snake; those who are not quick-handed cannot manage it. Tourists simply do not understand the way back, causing the Eastern Lord to break willows in vain.' (Hansong Cao)\n\n'Asking about the phrase that transcends ancestors, a cast iron bun is thrown out. Touching a bit of its flavor makes one full without end.' (Ci Nian Zheng)\n\n'A misty haze surrounds Green Vine Mountain; hanging cliffs cast inverted shadows. Overturning the idle nests of Buddhas and ancestors, giving it to tourists makes its value many times greater.' (Xuelun Jie)\n\nBecause a monk asked, Chan Master Nanyue said: 'What is the place for a student to settle down and establish their life?' The Master said: 'When this mountain monk has a place to settle down and establish his life, I will tell you.'\n\Shengfa Rong said: 'Although Nanyue gains strength along the way, he is still limited day after day. If you want to return home and enjoy peace, it will take three lives and sixty kalpas.'\n\nBecause a monk asked, Chan Master Nanyue said: 'Holding a sharp sword in hand, why doesn't the monkey die?' The Master said: 'It entirely relies on his strength.'\n\nTieji Xindai said: 'So, the monks are just making a living here.'\n\nJiangtian Quan said: 'Relying on the power of the sharp sword, the monkey dies. Relying on the power of the monkey, what is the use of the sharp sword? Those with discerning eyes should distinguish this.'\n\nBecause a monk asked, Chan Master Nanyue said: 'Having bitten through the iron sour dumpling, why are there hungry people on the road?' The Master said: 'Same path, different tracks.'" ] }

資福玉云。者㨾也敢稱禪客。何不更云。恁么則與師隔生也。管教南嶽分半院有分。

陽山松際通授禪師(磬山修嗣)

上堂。門對千峰碧。沿溪一徑幽。更求玄妙旨。撥火覓浮漚。

承天怡云。陽山恁么提唱。雖則老婆心切。未免辜負他先聖。喪我兒孫。

陽山因僧問。二十五聖本無優劣。為甚獨選耳根圓通。師曰翠為毛死。

一等共行官馬路。須持虎節令權衡。雖然奪得高標轉。未免擔枷帶杻行。(㨗庵敏)

建寧府紫雲峰普明衡石悟鈞禪師(普明用嗣)

參普明。明問。化人問幻事。谷響答泉聲。欲識吾宗旨。泥牛水上行。意旨如何。師曰夢眼見空花。明曰。臨濟有一句子。你又作么生。師便喝。明便打。師又喝。明直打出曰元來是瞎驢。師拂袖便出。

頂門眼。打教徹。迢迢官路透云穴。蕩蕩不存佛祖則。孤危危。高突突。祥麟一掣金鎖開。正眼還從瞎驢滅。杏花風送暮云沉。萬里光含一片月。(牧公謙)

碓㭰忽生耳。虛空自放花。像龍騰蹋處。縱奪有生涯。者瞎驢。足堪夸。任有補天煉石手。畫符必定用硃砂。(晦岳旭)

嘉興金明介庵悟進禪師(普明用嗣)

參鴛湖。才跨門。鴛曰是甚麼。師擬對。鴛震聲一喝。師豁然契悟便掩

【現代漢語翻譯】 現代漢語譯本： 資福玉云：這種樣子也敢自稱禪客？為什麼不再說：『這樣一來就和老師隔了一生了。』保證你在南嶽能分到半個院的位置。

陽山松際通授禪師（磬山修的嗣法弟子）： 上堂說法：門前對著千重碧綠的山峰，沿著溪流只有一條幽靜的小路。如果還要尋求玄妙的旨意，就像撥開火焰尋找水泡一樣。

承天怡評論說：陽山這樣提倡，雖然是老婆心切，但難免辜負了他的先輩聖賢，斷送了我的兒孫。

陽山因為有僧人問：二十五聖（Ershiwu sheng）本來沒有優劣之分，為什麼單單選擇耳根圓通？陽山回答說：翠鳥因為羽毛而死。

同樣是行走在官府的大路上，必須持有虎節（Hu jie）來掌握權衡。即使奪得了最高的標桿，也免不了戴著枷鎖行走。（㨗庵敏）

建寧府紫雲峰普明衡石悟鈞禪師（普明用的嗣法弟子）： 參拜普明。普明問：化人（Hua ren）問幻化的事情，谷響回答泉水的聲音。想要認識我的宗旨，泥牛在水上行走。這是什麼意思？禪師回答說：夢中的眼睛看見空中的花朵。普明說：臨濟（Linji）有一句話，你又怎麼理解？禪師便喝斥一聲。普明便打他。禪師又喝斥一聲。普明直接打出去說：原來是瞎驢。禪師拂袖便走。

頂門眼，打得徹底。遙遠的官路穿透云的洞穴。浩蕩蕩地不存在佛祖的法則。孤零零地，高聳突兀。吉祥的麒麟一旦掙脫，金鎖便打開。正眼還要從瞎驢那裡滅除。杏花被風吹送，傍晚的雲彩沉落，萬里光芒包含著一片月亮。（牧公謙）

石碓忽然生出耳朵，虛空中自然綻放花朵。大象和龍騰躍踐踏的地方，縱放和奪取都有各自的生涯。這瞎驢，值得稱讚。任憑你有補天煉石的本領，畫符必定要用硃砂。（晦岳旭）

嘉興金明介庵悟進禪師（普明用的嗣法弟子）： 參拜鴛湖。才跨進門檻，鴛湖問：這是什麼？禪師正要回答，鴛湖大喝一聲。禪師豁然開悟，便掩

【English Translation】 English version: Zifu Yuyun: How dare you call yourself a Chan practitioner like this? Why not say, 'In that case, I am separated from the teacher by a lifetime.' I guarantee you will have a share of half a courtyard in Nanyue (Nanyue, one of the five sacred mountains in China).

Yangshan Songji Tongshou Chan Master (Successor of Qingshan Xiu): Ascending the hall: The gate faces thousands of green peaks, and a secluded path runs along the stream. If you seek profound meaning, it's like searching for bubbles by stirring the fire.

Cheng Tianyi commented: Yangshan's (Yangshan) advocacy, although well-intentioned, inevitably fails his predecessors and ruins my descendants.

Yangshan asked a monk: The twenty-five sages (Ershiwu sheng) are inherently equal, so why is the perfect penetration of the ear-organ uniquely chosen? The master said: The kingfisher dies for its feathers.

Equally walking on the official road, one must hold the tiger tally (Hu jie) to wield authority. Although one may seize the highest standard, one cannot avoid wearing shackles and chains. (Jie'an Min)

Puming Hengshi Wujun Chan Master of Ziyun Peak, Jianning Prefecture (Successor of Puming Yong): Visiting Puming. Puming asked: A phantom person (Hua ren) asks about illusory matters, and the valley echo answers the sound of the spring. If you want to know my purpose, a mud ox walks on the water. What is the meaning of this? The master said: Dream eyes see empty flowers. Puming said: Linji (Linji) has a saying, how do you understand it? The master then shouted. Puming then hit him. The master shouted again. Puming directly struck out, saying: Originally, it was a blind donkey. The master flicked his sleeve and left.

The eye on the crown of the head, strike it thoroughly. The distant official road penetrates the cloud cave. Vastly, the rules of the Buddhas and patriarchs do not exist. Solitary and precarious, towering and prominent. Once the auspicious qilin breaks free, the golden lock opens. The true eye must still be extinguished from the blind donkey. Apricot blossoms are carried by the wind, and the evening clouds sink, myriad miles of light containing a sliver of moon. (Mu Gongqian)

Suddenly, ears grow from the mortar, and flowers naturally bloom in the void. Where elephants and dragons leap and trample, there is a life of seizing and releasing. This blind donkey is worthy of praise. No matter if you have the ability to mend the sky and refine stones, you must use cinnabar to draw talismans. (Hui Yuexu)

Jiaxing Jinming Jie'an Wujin Chan Master (Successor of Puming Yong): Visiting Yuanhu. Just stepping over the threshold, Yuanhu asked: What is this? As the master was about to answer, Yuanhu shouted loudly. The master suddenly awakened and then covered

耳而出。鴛一日上堂。舉拂子曰。世尊拈一枝花。老僧舉一枝拂。且道是同是別。師出禮三拜歸位。鴛深肯。

惡辣鉗錘老古錐。入門擬對喝如雷。豁然掩耳翻身出。惹得洪音匝地來。(素弘理)

陜路相逢驀一拶。根源徹底不知窮。迅雷斷送黃昏雨。四海漫漫鼓黑風。(夢堂倪)

當軒撾毒鼓。聞者喪膽魂。獅子兒返躑。晴空日月昏。(世高則)

敲出金鸞五色髓。撲碎驪龍明月珠。天上人間俱結舌。一段風流出鏡湖。(山舞在)

嘉興府永正一初悟元禪師(普明用嗣)

金明來訪曰前日地動。師曰我者里不動。明顧左右曰動底是不動底是。師休去。

一動一不動。行人無處躲。甜瓜徹蒂甜。苦瓠連根苦。(空諸性)

前日地動。海水岌嶪。者里不動。須彌飄拂。動靜兩忘阿誰辨。別別別。拋出大家看。畢竟是何物。咄。(牧公謙)

宗鑒法林卷三十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十九

集云堂　編

大鑒下四世

潭州溈山靈祐禪師(百丈海嗣)

初在百丈充典座。因司馬頭陀尋得一山。丈欲師住。時華林為首座爭之。丈告眾曰。若能對眾下得一語當與住持。因指凈瓶曰。不得

【現代漢語翻譯】 現代漢語譯本：

從耳朵里出來。鴛有一天上堂說法，拿起拂塵說：『世尊拈起一枝花，老僧舉起一枝拂塵，請問這是相同還是不同？』禪師出來，行了三次禮，回到自己的位置。鴛對此深表贊同。

惡辣鉗錘老古錐，入門擬對喝如雷。豁然掩耳翻身出，惹得洪音匝地來。(素弘理)

陜路相逢驀一拶，根源徹底不知窮。迅雷斷送黃昏雨，四海漫漫鼓黑風。(夢堂倪)

當軒撾毒鼓，聞者喪膽魂。獅子兒返躑，晴空日月昏。(世高則)

敲出金鸞五色髓，撲碎驪龍明月珠。天上人間俱結舌，一段風流出鏡湖。(山舞在)

嘉興府永正一初悟元禪師(普明用嗣)

金明來訪說前些日子發生了地震。禪師說：『我這裡沒有動。』金明環顧四周說：『動的是什麼？不動的又是什麼？』禪師讓他離開。

一動一不動，行人無處躲。甜瓜徹蒂甜，苦瓠連根苦。(空諸性)

前日地動，海水岌岌可危。這裡不動，須彌山(Sumeru)飄搖拂動。動與不動，誰能分辨？別！別！別！拋出來給大家看。到底是什麼東西？咄！(牧公謙)

宗鑒法林卷三十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷三十九

集云堂 編

大鑒下四世

潭州溈山靈祐禪師(百丈海嗣)

當初在百丈禪師(Baizhang)處擔任典座(負責寺院事務的職位)。因為司馬頭陀(Simatoutuo)找到了一座山，百丈禪師(Baizhang)想讓靈祐禪師(Lingyou)去主持。當時華林(Hualin)作為首座(寺院中的高級職位)與他爭奪。百丈禪師(Baizhang)告訴大家說：『如果誰能當衆說出一句話，就讓誰去主持。』於是指著凈瓶說：『不得』

【English Translation】 English version:

Emerging from the ear. One day, Yuan ascended the Dharma hall, raised his whisk and said, 'The World-Honored One held up a flower, the old monk raises a whisk. Tell me, are they the same or different?' The master came out, bowed three times, and returned to his seat. Yuan deeply approved.

A fiercely sharp hammer, an old awl. Entering the gate, intending to respond, a shout like thunder. Suddenly covering his ears, he turned and went out, causing a great sound to fill the earth. (Su Hongli)

Meeting on the road to Shanxi, a sudden pinch. The root source is thoroughly unknown and inexhaustible. Swift thunder sends off the twilight rain, the four seas are vast, drumming up a black wind. (Mengtang Ni)

Striking the poisonous drum in the hall, those who hear it lose their courage and soul. The lion cub stumbles back, the clear sky and sun become dim. (Shigao Ze)

Knocking out the five-colored marrow of the golden phoenix, smashing the bright moon pearl of the black dragon. Heaven and earth are speechless, a unique elegance emerges from Mirror Lake. (Shan Wu Zai)

Yongzheng Yichu, Yuan Chan Master of Jiaxing Prefecture (Puming Yongsi)

Jinming came to visit and said that there was an earthquake the other day. The master said, 'It didn't move here.' Ming looked around and said, 'What is moving? What is not moving?' The master told him to leave.

One moving, one not moving, travelers have nowhere to hide. The sweet melon is sweet to the core, the bitter gourd is bitter to the root. (Kong Zhuxing)

The other day there was an earthquake, the sea was in danger. Here it does not move, Mount Sumeru (Sumeru) flutters. Who can distinguish between movement and stillness? Separate! Separate! Separate! Throw it out for everyone to see. What exactly is it? Hmph! (Mugong Qian)

Zongjian Falin, Volume 38 Supplementary Edition to the Buddhist Canon, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 39

Compiled by Jiyun Hall

Four Generations Under Dajian

Chan Master Lingyou of Weishan in Tanzhou (Successor of Baizhang Hai)

Initially serving as the director (responsible for temple affairs) at Baizhang (Baizhang)'s place. Because Simatoutuo (Simatoutuo) found a mountain, Baizhang (Baizhang) wanted the master to reside there. At that time, Hualin (Hualin), as the head seat (senior position in the temple), competed with him. Baizhang (Baizhang) told everyone, 'If anyone can say a word in public, I will let him be the abbot.' Then, pointing to the clean bottle, he said, 'Not allowed.'

喚作凈瓶。汝喚作什麼。林曰不可喚作木𣔻也。丈問師。師踢倒凈瓶便出。丈曰第一座輸卻山子了也。

百丈堂前定大溈。金毛獅子振全威。凈瓶踢倒還元化。千里淳風動地歸。(智海清)

不顧山前有信旗。單刀一直入籌帷。長戈短戟都無用。奪得將軍金印歸。(上方益)

大用還須作者知。當場一著絕狐疑。堪嗟不紹家園者。祇向人前去灼龜。(通照逢)

盤中喝彩。馬上奪標。當仁不讓。見義而驍。一箭天山從此定。溈山千古郁岹峣。(古梅冽)

寶符不在常山上。諸子空教自惆悵。取代因徴母䘏賢。趙家大業堪憑仗。(白巖符)

溈山與仰山摘茶次。師曰。終日摘茶。祇聞子聲。不見子形。仰撼茶樹。師曰。子祇得其用。不得其體。曰未審和尚如何。師良久。仰曰。和尚祇得其體。不得其用。師曰放子三十棒。曰。和尚棒某甲吃。某甲棒教誰吃。師曰放子三十棒。

報慈遂云。且道過在什麼處。　首山念云。當時不是溈山。便見扶籬摸壁。　瑯玡覺云。五更侵早起。更有夜行人。又云。若不是溈山。洎合打破蔡州。　白雲端云。父子相投意氣相合。機鋒互換啐啄同時。雖然如是。畢竟如何。道得體用雙全去。溈山放子三十棒。也是養子之緣。　天童覺云。溈仰父

【現代漢語翻譯】 現代漢語譯本 『喚作凈瓶（凈水瓶）。你叫它什麼？』林說：『不能叫它木𣔻（一種盛水器）。』百丈問溈山。溈山一腳踢倒凈瓶便離開了。百丈說：『第一座（指溈山）輸掉了山子（指溈山）。』

百丈堂前定下大溈山（地名）。金毛獅子（比喻溈山）展現全部威風。凈瓶踢倒，迴歸本源。千里淳樸之風，震動大地。

不顧山前有信旗（比喻危險）。單刀直入敵方營帳。長矛短戟都沒有用處，奪得將軍金印歸來。

大用還須作者（指溈山）知曉。當場一著，絕無狐疑。可嘆那些不能繼承家業的人，只會在人前占卜。

盤中喝彩，馬上奪標。當仁不讓，見義勇為。一箭射中天山，從此安定。溈山千古，高聳巍峨。

寶符不在常山上，諸位空自惆悵。取代是因為母親憐惜賢能，趙家大業可以依靠。

溈山與仰山（溈山弟子）一起摘茶。溈山說：『整天摘茶，只聽到你的聲音，卻看不到你的形體。』仰山搖動茶樹。溈山說：『你只得到了它的用，沒有得到它的體。』仰山說：『不知和尚如何？』溈山沉默良久。仰山說：『和尚只得到了它的體，沒有得到它的用。』溈山說：『打你三十棒。』仰山說：『和尚的棒我吃了，我的棒教誰吃？』溈山說：『再打你三十棒。』

報慈遂說：『且說過錯在哪裡？』首山念說：『當時如果不是溈山，就會扶著籬笆摸著墻壁。』瑯玡覺說：『五更天還沒亮就起來，還有夜裡趕路的人。』又說：『如果不是溈山，就該打破蔡州了。』白雲端說：『父子相投，意氣相合，機鋒互換，啐啄同時。雖然如此，到底如何？說得出體用雙全的道理，溈山打你三十棒，也是養育之緣。』天童覺說：『溈仰父』

【English Translation】 English version 'Called a clean bottle (water bottle). What do you call it?' Lin said, 'It cannot be called a wooden 𣔻 (a kind of water container).' Baizhang asked Weishan. Weishan kicked over the clean bottle and left. Baizhang said, 'The first seat (referring to Weishan) lost the mountain (referring to Weishan).'

Before the Baizhang Hall, Dawei Mountain (place name) was settled. The golden-haired lion (metaphor for Weishan) displays its full power. The clean bottle is kicked over, returning to its origin. The pure wind of thousands of miles shakes the earth.

Regardless of the signal flag (metaphor for danger) in front of the mountain. A single knife goes straight into the enemy's camp. Long spears and short halberds are useless, seizing the general's golden seal and returning.

The great use must be known by the author (referring to Weishan). One move on the spot, without any doubt. It is a pity for those who cannot inherit the family business, only divining in front of others.

Cheers in the plate, winning the prize on horseback. Not giving way to benevolence, brave for righteousness. One arrow hits the Tianshan Mountain, and it is stable from then on. Weishan is eternally towering and majestic.

The treasure talisman is not on Changshan Mountain, and you are all sad for nothing. The replacement is because the mother pities the virtuous, and the Zhao family's great cause can be relied upon.

Weishan and Yangshan (Weishan's disciple) were picking tea together. Weishan said, 'Picking tea all day long, I only hear your voice, but I don't see your form.' Yangshan shook the tea tree. Weishan said, 'You only got its use, but you didn't get its essence.' Yangshan said, 'I don't know how the monk is?' Weishan was silent for a long time. Yangshan said, 'The monk only got its essence, but he didn't get its use.' Weishan said, 'Hit you thirty times.' Yangshan said, 'I ate the monk's stick, who should I teach my stick to eat?' Weishan said, 'Hit you thirty more times.'

Bao Ci Sui said, 'Let's talk about where the fault lies?' Shoushan Nian said, 'If it wasn't Weishan at that time, he would be holding the fence and touching the wall.' Langye Jue said, 'Get up early in the morning before dawn, and there are still people traveling at night.' He also said, 'If it wasn't Weishan, he should have broken Cai Prefecture.' Baiyun Duan said, 'Father and son are in harmony, their intentions are in harmony, their opportunities are exchanged, and they peck at the same time. Although this is the case, what is it after all? If you can tell the truth about the completeness of the body and use, Weishan hitting you thirty times is also the fate of raising a son.' Tiantong Jue said, 'Weiyang Father'

子。叢林盡道各得一橛。殊不知。天共白雲曉。水和明月秋。　玉泉璉云。直饒體用兩全。怎奈當頭錯過。錯過則且置。祇如放子三十棒又作么生。三盞酒妝公子面。一枝花插美人頭。　廣教玉云。氈拍板六律諧聽。無孔笛五音協暢。互換投機。風流不墜。還他父子作家。若在臨濟門下。棒折也未放在。雖然。且道前後放六十棒又作么生。擊案云。好雨千峰迎翠色。太平野老盡謳歌。　懶庵铦云。善用千鈞之弩須是溈嶠。慣射百步之箭還他仰山。雖父慈子孝即不無。若論得體得用。猶未敢相許。　法林音云。前後放六十棒。且道是賞伊是罰伊。

體用全彰用不難。當時溈仰自相瞞。禪流若具金剛眼。互換機鋒仔細看。(佛印元)

龍生龍子斗全威。霹靂聲中掣電機。雨過云收何處去。溈山千古獨巍巍。(野軒遵)

春暖相呼出翠微。時行時坐幾忘歸。黃昏一陣東風雨。未免渾身透濕衣。(保寧勇)

張翁乍與李公友。待罰李公一杯酒。倒被李公罰一杯。好手手中呈好手。(佛鑒勤)

溈山得體。仰山得用。體用俱全。夢中說夢。喝一喝。(誰庵演)

兩兩於菟落荒草。無事相將弄牙爪。奪去攙來各擅奇。末梢一㖃山欲倒。(白巖符)

錦衣公子醉晴暉。金玉相宣接拍奇。

{ "translations": [ "現代漢語譯本：", "子（指僧人）。叢林里的人都說各自得到了一部分（真理）。卻不知道，天空與白雲一同迎來黎明，水面與明月一同呈現秋色。玉泉璉（僧人名號）說，即使體和用都完全具備，又怎奈何當面錯過（真理）？錯過姑且不論，如果放你三十棒又該如何？就像用三杯酒來打扮公子的臉面，用一枝花來裝點美人的頭髮。廣教玉（僧人名號）說，毛氈拍板的六律和諧動聽，沒有孔的笛子也能五音協調流暢。互相投合心意，風流韻致不減。還是他們父子（溈山和仰山）做得好。如果在臨濟門下，棍子折斷了也未必能放過你。雖然如此，且說前後放六十棒又該如何？（僧人）擊打桌案說，好雨過後，千峰迎來翠綠的顏色，太平盛世的老百姓都在歌唱。懶庵铦（僧人名號）說，善於使用千鈞之弩的一定是溈嶠（即溈山），慣於射百步之箭的還是仰山。即使父慈子孝也不無道理，但如果論及得體得用，我還是不敢認可。法林音（僧人名號）說，前後放六十棒，且說是獎賞他還是懲罰他？", "", "體用全彰用不難，當時溈仰自相瞞。禪流若具金剛眼，互換機鋒仔細看。(佛印元)", "（體和用全部彰顯，運用起來並不難，當時溈山和仰山卻互相隱瞞。參禪的人如果具有金剛般的眼睛，就能仔細看清他們互相轉換的機鋒。(佛印元)）", "", "龍生龍子斗全威，霹靂聲中掣電機。雨過云收何處去，溈山千古獨巍巍。(野軒遵)", "（龍生龍子，爭鬥起來氣勢威猛，在霹靂聲中閃動電光。雨過云收之後，（真理）又到哪裡去了呢？只有溈山千百年來獨自巍峨屹立。(野軒遵)）", "", "春暖相呼出翠微，時行時坐幾忘歸。黃昏一陣東風雨，未免渾身透濕衣。(保寧勇)", "（春暖花開的時候，互相呼喚著走出翠微山，時而行走時而坐下，幾乎忘記了回家。黃昏時分一陣東風細雨，難免渾身都被淋濕。(保寧勇)）", "", "張翁乍與李公友，待罰李公一杯酒。倒被李公罰一杯，好手手中呈好手。(佛鑒勤)", "（張翁剛和李公共為朋友，想要罰李公一杯酒。反而被李公罰了一杯，真是高手手中展現高手。(佛鑒勤)）", "", "溈山得體，仰山得用。體用俱全，夢中說夢。喝一喝。(誰庵演)", "（溈山得到了「體」，仰山得到了「用」。如果說體用俱全，那就像在夢中說夢一樣。喝一喝。(誰庵演)）", "", "兩兩於菟落荒草，無事相將弄牙爪。奪去攙來各擅奇，末梢一㖃山欲倒。(白巖符)", "（兩隻老虎落在荒草之中，無事可做就互相玩弄牙爪。奪取和攙扶，各自展現奇特之處，最後一聲怒吼，山都要倒塌。(白巖符)）", "", "錦衣公子醉晴暉，金玉相宣接拍奇。", "（身穿錦衣的公子沉醉在晴朗的陽光中，金玉之聲相互宣揚，拍板的節奏奇特。）", "", "", "english_translations": [ "English version:", "A monk. Everyone in the monastery says they have each obtained a piece (of the truth). But they don't know that the sky welcomes the dawn with white clouds, and the water presents the autumn scenery with the bright moon. Yuquan Lian (monk's name) said, even if both substance and function are fully possessed, how can one avoid missing (the truth) right in front of them? Setting aside the missing, what if you were given thirty blows of the staff? It's like using three cups of wine to adorn a nobleman's face, and using a flower to decorate a beauty's hair. Guangjiao Yu (monk's name) said, the felt clapper's six musical tones are harmonious and pleasant, and the flute without holes can also produce five coordinated and smooth tones. Exchanging intentions and ideas, the elegant demeanor does not diminish. It is still the father and son (Weishan and Yangshan) who do it well. If it were under the Linji school, even if the staff were broken, you might not be let off. Even so, what about giving sixty blows of the staff before and after? (The monk) strikes the table and says, after the good rain, a thousand peaks welcome the green color, and the people in the peaceful world are all singing. Lan'an Xian (monk's name) said, the one who is good at using the thousand-jun crossbow must be Weijiao (Weishan), and the one who is good at shooting arrows a hundred paces away is still Yangshan. Even if there is fatherly love and filial piety, it is not unreasonable, but if it comes to appropriateness and usefulness, I still dare not agree. Falin Yin (monk's name) said, giving sixty blows of the staff before and after, is it rewarding him or punishing him?", "", "'Substance and function fully manifest, using them is not difficult, but Weishan and Yangshan concealed from each other at that time. If Chan practitioners have diamond eyes, they can carefully observe the mutual exchange of opportunities. (Foyin Yuan)'", "", "'Dragons give birth to dragon sons, fighting with full power, lightning flashes in the thunder. Where does the rain go after the clouds clear? Only Weishan stands tall and majestic for thousands of years. (Yexuan Zun)'", "", "'In the warm spring, they call each other out of Cuiwei Mountain, sometimes walking, sometimes sitting, almost forgetting to return home. In the dusk, a gust of east wind and rain inevitably soaks the whole body. (Baoning Yong)'", "", "'Old Zhang just became friends with Li Gong, wanting to fine Li Gong a cup of wine. Instead, he was fined a cup by Li Gong, truly a master showing his skill in the hands of a master. (Fojian Qin)'", "", "'Weishan obtained the 'substance', Yangshan obtained the 'function'. If substance and function are both complete, it's like talking about dreams in a dream. A shout! (Shuian Yan)'", "", "'Two tigers fall into the wilderness, having nothing to do, they play with their teeth and claws. Taking and supporting, each showing their uniqueness, at the end, a roar makes the mountain want to collapse. (Baiyan Fu)'", "", "'The brocade-clad nobleman is drunk in the sunny sunshine, the sounds of gold and jade proclaim each other, the rhythm of the clapper is unique.'" ] }

宛轉高歌誰解聽。和云並作雪花飛。(遠鑒鏡)

溈山問仰山曰。大地眾生業識茫茫無本可據。子作么生知它有之與無。仰曰慧寂有個驗處。時有一僧從面前過。仰召阇黎。僧回首。仰曰和尚者個便是業識茫茫無本可據。師曰。此是獅子一滴乳。迸散六斛驢乳。

開先金云。溈仰父子被者僧一狀領過。　法林音云。仰山驗處雖真。祇好驗自己。究竟驗它人不出。何不喚阇黎。待僧回首。便以目視溈山。看老漢作何伎倆。無端又下個註腳。溈山末後雖是養子之緣。也是借蓑衣當被蓋。

父子有時揚密意。神通變化不相知。喚回業識茫茫者。笑倒溈山老古錐。(真凈文)

一喚回頭識我不。依俙蘿月又成鉤。千金之子才流落。漠漠窮途有許愁。(天童覺)

溈山在法堂坐。庫頭擊木魚。火頭擲卻火叉。撫掌大笑。師曰。眾中也有恁么人。遂喚來問。你作么生。火頭曰。某甲不吃粥。肚飢所以歡喜。師乃點頭。

磬山修云。百姓日用而不知。故君子之道鮮矣。　愚庵盂云。者僧在千百眾中奪錦而歸。及乎詢其所以。卻又將扇子掩面以避。會么。分明只在秋江上。明月蘆花無處尋。

溈山問仰山從何處歸。曰田中歸。師曰禾好刈也未。曰好刈。師曰。作青見。作黃見。作不青不黃

【現代漢語翻譯】 現代漢語譯本： 誰能理解這婉轉高亢的歌聲？它與雲朵交織，化作漫天飛舞的雪花。（遠鑒鏡）

溈山（Weishan，禪師名）問仰山（Yangshan，禪師名）說：『大地上眾生的業識（karma consciousness）茫茫然，沒有根本可以依據。你如何知道它存在與否？』仰山說：『慧寂（Huiji，仰山的法號）有個驗證的地方。』當時有一個僧人從面前經過，仰山叫道：『阇黎（Sheli，對僧人的尊稱）。』僧人回頭。仰山說：『和尚，這個便是業識茫茫，沒有根本可以依據。』溈山說：『這是獅子的一滴乳，迸散開來，勝過六斛驢乳。』

開先金（Kaixian Jin，禪師名）說：『溈山、仰山父子被這個僧人一狀領過。』法林音（Falin Yin，禪師名）說：『仰山驗證的地方雖然真實，只適合驗證自己，終究無法驗證他人。為何不叫阇黎，等僧人回頭，便用目光注視溈山，看老和尚有什麼伎倆？無端又下個註腳。溈山最後雖然是養子的緣分，也是借蓑衣當被蓋。』

父子有時宣揚秘密的意旨，神通變化難以互相瞭解。喚回業識茫茫的人，笑倒了溈山這個老古錐（laoguzhui，指老朽的禪師）。（真凈文）

一喚回頭便認得我，依稀可見水中蘿月又成了彎鉤。千金之子一旦流落，在茫茫窮途上會有許多愁苦。（天童覺）

溈山在法堂里坐著，庫頭（kutou，倉庫管理員）敲擊木魚，火頭（huotou，伙伕）扔掉火叉，撫掌大笑。溈山說：『大眾中也有這樣的人。』於是叫他來問：『你做什麼？』火頭說：『我沒吃粥，肚子餓了，所以歡喜。』溈山於是點頭。

磬山修（Qingshan Xiu，禪師名）說：『百姓每天都在用卻不知道，所以君子的道就很少了。』愚庵盂（Yu'an Yu，禪師名）說：『這個僧人在千百人中奪錦而歸，等到詢問他原因，卻又將扇子掩面以避。明白嗎？分明只在秋江上，明月蘆花無處尋。』

溈山問仰山從哪裡回來。仰山說：『從田里回來。』溈山說：『稻禾好割嗎？』仰山說：『好割。』溈山說：『作青見（zuoqingjian，指稻禾青色時），作黃見（zuohuangjian，指稻禾黃色時），作不青不黃（zuobuqingbuhuang，指稻禾不青不黃時）。』

【English Translation】 English version: Who understands the winding, soaring song? It mingles with the clouds, transforming into snowflakes fluttering in the sky. (Yuanjian Jing)

Weishan (Weishan, a Chan master) asked Yangshan (Yangshan, a Chan master), 'The karma consciousness (ye shi) of sentient beings on earth is vast and without a fundamental basis. How do you know whether it exists or not?' Yangshan said, 'Huiji (Huiji, Yangshan's Dharma name) has a way to verify it.' At that moment, a monk passed by. Yangshan called out, 'Sheli (Sheli, a respectful term for a monk).' The monk turned his head. Yangshan said, 'Venerable, this is precisely the karma consciousness that is vast and without a fundamental basis.' Weishan said, 'This is a drop of a lion's milk, which, when scattered, surpasses six hu of donkey's milk.'

Kaixian Jin (Kaixian Jin, a Chan master) said, 'Weishan and Yangshan, father and son, were both led away by this monk's accusation.' Falin Yin (Falin Yin, a Chan master) said, 'Although Yangshan's method of verification is genuine, it is only suitable for verifying oneself; ultimately, it cannot verify others. Why not call out to the Sheli, and when the monk turns his head, gaze at Weishan to see what tricks the old monk has? Pointlessly adding another annotation. Although Weishan's final connection is that of a foster son, it is like borrowing a raincoat to use as a blanket.'

Sometimes, father and son proclaim secret intentions, and supernatural transformations are difficult to understand by each other. Calling back the one whose karma consciousness is vast, causes the old guzui (laoguzhui, refers to an old and decaying Chan master) Weishan to collapse with laughter. (Zhenjing Wen)

One call, a turn of the head, and I am recognized; faintly, the reflection of the moon in the water becomes a hook again. A son worth a thousand gold pieces, once fallen into hardship, experiences much sorrow on the vast, impoverished road. (Tiantong Jue)

Weishan was sitting in the Dharma hall. The kutou (kutou, storehouse manager) struck the wooden fish. The huotou (huotou, cook) threw down the fire fork and clapped his hands, laughing loudly. Weishan said, 'There are such people among the assembly.' So he called him over and asked, 'What are you doing?' The huotou said, 'I didn't eat congee, and I'm hungry, so I'm happy.' Weishan then nodded.

Qingshan Xiu (Qingshan Xiu, a Chan master) said, 'The people use it daily without knowing it, therefore the Way of the superior man is rare.' Yu'an Yu (Yu'an Yu, a Chan master) said, 'This monk snatched the brocade and returned among thousands of people, but when asked the reason, he covered his face with a fan to avoid answering. Do you understand? It is clearly only on the autumn river, where the bright moon and reeds are nowhere to be found.'

Weishan asked Yangshan where he was returning from. Yangshan said, 'Returning from the fields.' Weishan said, 'Is the rice easy to harvest?' Yangshan said, 'Easy to harvest.' Weishan said, 'Seeing it as green (zuoqingjian, referring to when the rice is green), seeing it as yellow (zuohuangjian, referring to when the rice is yellow), seeing it as neither green nor yellow (zuobuqingbuhuang, referring to when the rice is neither green nor yellow).'

見。曰和尚背後是甚麼。師曰子還見么。仰拈起禾穗曰和尚何曾問者個。師曰此是鵝王擇乳。

不作青黃見。其如稻穗何。鵝王能擇乳。鷂子過新羅。(天目禮)

二八嬌娥巧畫眉。茜香分翠試羅衣。錦絲綰就同心結。只許檀郎知此機。(天真則)

溈山問僧汝會作什麼。曰會卜。師拈起拂子曰。者個六十四卦那一卦收。僧無對。師曰。適來大壯。今是明夷。

寶壽新云。禍福無門惟人自召。　白巖符云。老漢今年須防失脫。　法林音云。和尚大似不解卜。

溈山問仰山天寒人寒。仰曰大家在者里。師曰何不直說。曰。適來也不曲和尚如何。師曰直須隨流。

瑞巖慍云。珠明川媚。玉潤山輝。溈山父子是則固是。當時若知有轉身一路。子孫也未至斷絕。還會么。人天渾莫測。珍重赤鬚鬍。

吹盡風流太古調。唱出富貴黃鐘宮。舞腰催拍月當曉。更進葡萄酒一鐘。(正堂辨)

大家在者里。兩手扶不起。放下近前看。是什麼面㭰。(無際派)

大家在者里。初不礙隨流。兩口無一舌。葛藤殊未休。茫茫大地人無數。幾個男兒解點頭。(寂巖中)

溈山因泥壁次。李軍容來。具公裳。直至師背後端簡而立。師回首見。便側泥盤作接泥勢。軍容便轉笏作進泥

【現代漢語翻譯】 現代漢語譯本：

見（僧人名）。（僧人）問：（溈山）和尚背後是什麼？

（溈山）答：你還看見了嗎？

仰山（僧人名）拿起禾穗說：和尚何曾問這個？

（溈山）答：這是鵝王擇乳（比喻能辨別真偽）。

不作青黃見（不要以常規的眼光去看待）。那稻穗又算什麼呢？鵝王能夠選擇乳汁，鷂子飛過新羅（比喻高超的境界）。（天目禮禪師的評論）

二八嬌娥（十六歲的漂亮女子）巧妙地畫著眉毛，用茜草的香氣和翠綠的顏色來試穿羅衣。用錦絲綰成同心結，只允許情郎知道這其中的奧妙。（天真則禪師的評論）

溈山（禪師名）問僧人：你會做什麼？

（僧人）答：我會占卜。

溈山拿起拂子說：這個（拂子）在六十四卦中屬於哪一卦？

僧人無言以對。

溈山說：剛才（是）大壯卦，現在是明夷卦。

寶壽新（禪師名）說：禍福沒有門，都是人自己招來的。

白巖符（禪師名）說：老漢我今年要提防失竊。

法林音（禪師名）說：和尚您好像不太會占卜。

溈山問仰山：天氣冷，人也覺得冷嗎？

仰山答：大家都在這裡（指本體）。

溈山說：為什麼不直接說？

仰山答：剛才我也沒有拐彎抹角，和尚您覺得如何？

溈山說：直接順應自然就好。

瑞巖慍（禪師名）說：珠子明亮，川流秀美；玉石溫潤，山峰輝煌。溈山父子這樣說是對的。當時如果知道還有轉身的餘地，子孫也不至於斷絕。你們會嗎？人天都難以測度，珍重這位赤鬚鬍僧。

吹盡風流太古調，唱出富貴黃鐘宮。舞腰催拍月當曉，更進葡萄酒一鐘。（正堂辨禪師的評論）

大家都在這裡，兩手扶不起。放下近前看，是什麼面目？（無際派禪師的評論）

大家都在這裡，起初並不妨礙隨波逐流。兩張嘴沒有一條舌頭，糾纏不清的葛藤還沒有停止。茫茫大地上人無數，有幾個男兒懂得點頭會意？（寂巖中禪師的評論）

溈山正在用泥抹墻，李軍容來了，穿著官服，一直站在溈山背後，手持笏板。溈山回頭看見，便側過泥盤，做出接泥的姿勢。軍容便轉過笏板，做出進泥的姿勢。

【English Translation】 English version:

Jian (name of a monk) asked: 'What is behind the back of the Abbot (Weishan)?'

Weishan (name of an abbot) replied: 'Can you still see it?'

Yangshan (name of a monk) picked up a stalk of grain and said: 'When did the Abbot ever ask about this?'

Weishan replied: 'This is the swan-king choosing milk (a metaphor for being able to distinguish truth from falsehood).'

'Do not see it as green or yellow (do not look at it with conventional eyes). What is the rice stalk then? The swan-king can choose milk, the hawk flies over Silla (a metaphor for a high realm).' (Commentary by Zen Master Tianmu Li)

'A sixteen-year-old beautiful girl skillfully paints her eyebrows, using madder's fragrance and emerald green color to try on silk clothes. She ties a love knot with brocade silk, only allowing her lover to know the mystery within.' (Commentary by Zen Master Tianzhen Ze)

Weishan (name of a Zen master) asked a monk: 'What can you do?'

The monk replied: 'I can divine.'

Weishan picked up a whisk and said: 'Which hexagram in the sixty-four hexagrams does this (whisk) belong to?'

The monk was speechless.

Weishan said: 'Just now (it was) the Great Invigorating hexagram, now it is the Darkening of the Light hexagram.'

Baoshou Xin (name of a Zen master) said: 'Misfortune and fortune have no gate; people invite them themselves.'

Baiyan Fu (name of a Zen master) said: 'This old man must guard against theft this year.'

Falin Yin (name of a Zen master) said: 'Abbot, you seem not to know how to divine.'

Weishan asked Yangshan: 'Is it cold, and do people feel cold?'

Yangshan replied: 'Everyone is here (referring to the original substance).'

Weishan said: 'Why not say it directly?'

Yangshan replied: 'Just now I was not being circuitous either, what does the Abbot think?'

Weishan said: 'Just follow the flow directly.'

Ruishan Yun (name of a Zen master) said: 'The pearl is bright, the river is beautiful; the jade is warm, the mountain is glorious. What Weishan and his son said is indeed correct. If they had known there was room for turning around back then, their descendants would not have been cut off. Do you understand? Humans and gods cannot fathom it, cherish this red-bearded Hu monk.'

'Blow away the romantic ancient tune, sing out the rich and noble Yellow Bell Palace. The dancing waist urges the beat as the moon dawns, offer another cup of wine.' (Commentary by Zen Master Zhengtang Bian)

'Everyone is here, unable to lift with both hands. Put it down and look closely, what is its face?' (Commentary by Zen Master Wuji Pai)

'Everyone is here, initially not hindering following the flow. Two mouths without one tongue, the entangled kudzu vine has not stopped. Countless people on the vast earth, how many men understand and nod in agreement?' (Commentary by Zen Master Jiyan Zhong)

Weishan was plastering a wall with mud when Li Junrong came, wearing official attire, standing directly behind Weishan, holding a tablet. Weishan turned around and saw him, then tilted the mud tray, making a gesture of receiving mud. Junrong then turned the tablet, making a gesture of offering mud.

勢。師便拋下泥盤與軍容歸方丈。

巖頭奯聞云。噫。佛法澹泊也。大小溈山泥壁也不了。　明招謙云。當時合作么生。免被巖頭檢點。代卻轉泥盤作泥壁勢。待伊動靜。便歸方丈。　黃龍新云。巖頭錯下名言。殊不知溈山軍容弄巧成拙。

溈山睡次。仰山問訊。師便面向壁。仰曰和尚何得如此。師起曰。我適來得一夢。汝試為我原看。仰取一盆水與師洗面。少頃香嚴亦問訊。師曰我。適來得一夢。寂子原了。汝更與我原看。嚴乃點一碗茶來。師曰二子見解過於鹙子。

蔣山勤云。夢中說夢。深許溈山。妙用神通。須還二子。傳茶度水耀古騰今。年老心孤憐兒惜子。向衲僧門下。一人在門外。一人在門裡。更有一人遍界不曾藏。佛眼覷不見。

撥草瞻風。孤峰獨宿。鼓無絃琴。唱無生曲。溈仰香嚴鼎之三足。臨機不費纖毫力。任運分身百千億。(南堂靜)

取水烹茶不失機。當時原夢善知時。如斯始謂仙陀客。鹙子神通豈及伊。(本覺一)

一杯晴雪早茶香。午睡初醒春晝長。拶著通身俱是眼。半窗疏影轉斜陽。(雪巖欽)

迭奏𡎖篪侍曉堂。還他家有好兒郎。遏雲度玉渾閒事。惹亂天邊鸞鳳翔。(憨予遷)

溈山令侍者喚第一座。座至。師曰。我喚第一座。汝來

【現代漢語翻譯】 現代漢語譯本：溈山（Weishan，地名）於是放下泥盤，和軍容一起回到方丈室。

巖頭奯（Yantou Huo，人名）聽聞此事後說：『唉，佛法真是平淡啊！大小溈山連泥壁都搞不清楚。』明招謙（Mingzhao Qian，人名）說：『當時應該怎麼做，才能免得被巖頭檢點呢？』（應該）代替他轉泥盤做泥壁的姿勢，等他有所動靜，就回到方丈室。黃龍新（Huanglong Xin，人名）說：『巖頭錯下了評語，殊不知溈山軍容是弄巧成拙。』

溈山睡著的時候，仰山（Yangshan，人名）前去問候。溈山便面向墻壁。仰山說：『和尚為何如此？』溈山起身說：『我剛才做了一個夢，你試著為我解說一下。』仰山取來一盆水給溈山洗臉。不久，香嚴（Xiangyan，人名）也來問候。溈山說：『我剛才做了一個夢，寂子（Jizi，人名，指仰山）已經解說了，你再為我解說一下。』香嚴便點了一碗茶來。溈山說：『這兩個人的見解超過了鹙子（Qiuzi，人名，即舍利弗）。』

蔣山勤（Jiangshan Qin，人名）說：『夢中說夢，深深讚許溈山。妙用神通，必須歸功於仰山和香嚴。傳茶遞水，光耀古今。年老心孤，憐兒惜子。在衲僧門下，一人在門外，一人在門裡，更有一人遍及法界無處可藏，佛眼也看不見。』

撥開草叢，觀望風向，孤身在山峰上住宿。彈奏沒有琴絃的琴，唱著無生之曲。溈山、仰山、香嚴，如同鼎的三足，臨機應變不費絲毫力氣，隨緣化身百千億。（南堂靜）

取水烹茶不失時機，當時解夢善於把握時機。像這樣才可稱為仙陀客（Xiantuo Ke，人名），鹙子的神通哪裡比得上他？（本覺一）

一杯晴雪般的早茶飄著香味，午睡初醒，春日漫長。全身都是眼睛，無處可藏，半窗疏影，夕陽西斜。（雪巖欽）

輪番演奏𡎖篪（一種樂器）侍奉在曉堂。還是他家有好兒郎。遏制雲彩，傳遞美玉，都是閑事，惹得天邊的鸞鳳亂飛。（憨予遷）

溈山命令侍者叫來第一座（Diyi Zuo，寺院中的職位）。第一座來到后，溈山說：『我叫的是第一座，你來了。』

【English Translation】 English version: Weishan (place name) then put down the clay plate and returned to his abbot's room with Junrong.

Yantou Huo (person's name) heard of this and said, 'Alas, the Buddha-dharma is so plain! The big and small Weishan cannot even figure out a mud wall.' Mingzhao Qian (person's name) said, 'What should have been done at that time to avoid being criticized by Yantou?' (One should) replace him in turning the clay plate into the posture of a mud wall, wait for his movement, and then return to the abbot's room. Huanglong Xin (person's name) said, 'Yantou made a wrong comment, not knowing that Weishan Junrong was being clever but bungling it.'

When Weishan was sleeping, Yangshan (person's name) came to inquire. Weishan then faced the wall. Yangshan said, 'Why is the abbot doing this?' Weishan got up and said, 'I just had a dream. Try to interpret it for me.' Yangshan brought a basin of water for Weishan to wash his face. Soon, Xiangyan (person's name) also came to inquire. Weishan said, 'I just had a dream, and Jizi (person's name, referring to Yangshan) has already interpreted it. You interpret it for me again.' Xiangyan then served a bowl of tea. Weishan said, 'These two people's understanding surpasses that of Qiuzi (person's name, i.e., Shariputra).'

Jiangshan Qin (person's name) said, 'Speaking of dreams within dreams, deeply praising Weishan. The wonderful use of spiritual powers must be attributed to Yangshan and Xiangyan. Passing tea and water, illuminating the past and present. Old and lonely, cherishing children. Under the gate of the Sangha, one is outside the gate, one is inside the gate, and there is another who pervades the Dharma realm and cannot be hidden, even the Buddha's eye cannot see him.'

Parting the grass and watching the wind, lodging alone on the peak. Playing a stringless zither, singing a song of no-birth. Weishan, Yangshan, and Xiangyan are like the three legs of a tripod, responding to the occasion without expending the slightest effort, transforming into hundreds of thousands of bodies at will. (Nantang Jing)

Taking water and brewing tea without missing the opportunity, interpreting dreams well at that time. Only like this can one be called a Xiantuo Ke (person's name), how can Qiuzi's spiritual powers compare to him? (Benjue Yi)

A cup of early tea like clear snow is fragrant, waking up from a midday nap, the spring day is long. The whole body is eyes, nowhere to hide, half a window of sparse shadows, the setting sun slanting. (Xueyan Qin)

Alternately playing the Shengchi (a musical instrument) serving in the Xiaotang. Still, his family has good sons. Restraining the clouds and passing jade are all idle matters, causing the phoenixes in the sky to fly in confusion. (Hanyu Qian)

Weishan ordered the attendant to call the First Seat (Diyi Zuo, a position in the monastery). When the First Seat arrived, Weishan said, 'I called the First Seat, and you have come.'

作甚麼。座無對。

曹山代云。若令侍者喚。恐不來。　法眼益別云。適來侍者喚。

溈山因仰山侍行次。指前頭枯樹問。前面是什麼。曰祇是枯樹子。師卻問耘田翁。翁曰枯樹子。師曰。者耘田翁。它后亦有五百眾。

神鼎諲云。為複意在耘田處。為複意在仰山分上。為復總不恁么。諸上座。一切諸法縱然更不用生事。他是父子說法。同道方知。　溈山喆云。山僧則不然。耘田翁吾不如汝。且道大圓是山僧是。若人辨得。許汝具擇法眼。若也不辨。佛法熾然生滅。

溈山示眾。老僧百年後向山下作一頭水牯牛。左脅書五字曰溈山僧某甲。正恁么時。若喚作溈山僧。又是水牯牛。若喚作水牯牛。又是溈山僧。且道喚作什麼即得。仰山出禮拜而退。

云居膺代云。師無異號。　資福寶云。當時但作此○相拓呈之。　芭蕉清代。作此[○@牛]相呈之。又云。同道者方知。　南塔涌云。一千五百人善知識。只得一半。　芭蕉徹云。當時作此[(○@初)/((○@衣)*(○@佛))]相呈之。又云。說也說了。注也注了。悟取好。　保寧勇云。和尚一等是入泥入水。　中峰本云。道是溈山僧。卻是水牯牛好。道是水牯牛。卻是溈山僧好。當時有人下得者兩個好字。教他百劫千生要脫水牯

【現代漢語翻譯】 現代漢語譯本：做什麼？沒有相對的人可以對談。

曹山禪師代替回答說：『如果讓侍者去叫他，恐怕他不來。』法眼禪師又另外說：『剛才侍者叫他了。』

溈山禪師和仰山禪師一起行走時，指著前面的一棵枯樹問道：『前面是什麼？』仰山禪師回答說：『只是一棵枯樹。』禪師又問一個耕田的老翁，老翁也說是『枯樹』。禪師說：『這個耕田的老翁，他以後也會有五百人的僧眾。』

神鼎諲禪師說：『是意在耕田之處呢？還是意在仰山禪師的見解上呢？還是根本就不是這樣呢？各位禪師，一切諸法縱然更不用生事，他是父子說法，同道的人才能明白。』溈山喆禪師說：『我則不這樣認為，耕田的老翁我不如你。且說大圓鏡智是山僧的嗎？如果有人能辨別出來，就允許你具有選擇佛法的慧眼。如果不能辨別，佛法就會熾盛地生滅。』

溈山禪師對大眾開示說：『老僧我百年之後，會轉世到山下做一頭水牯牛（shuǐ gǔ niú，水牛）。左邊脅上寫著五個字：溈山僧某甲（Wéi shān sēng mǒu jiǎ，溈山寺的和尚某甲）。正在這個時候，如果叫我是溈山僧，又是水牯牛；如果叫我是水牯牛，又是溈山僧。那麼，應該叫作什麼才對呢？』仰山禪師出來禮拜後退下了。

云居膺禪師代替回答說：『老師沒有其他的名號。』資福寶禪師說：『當時只要作此○相，拓印呈現出來。』芭蕉清禪師代替說：『作此[○@牛]相呈現出來。』又說：『同道的人才能明白。』南塔涌禪師說：『一千五百人的善知識，只得到一半。』芭蕉徹禪師說：『當時作此[(○@初)/((○@衣)*(○@佛))]相呈現出來。』又說：『說也說了，注也注了，好好領悟吧。』保寧勇禪師說：『和尚同樣是入泥入水。』中峰本禪師說：『說是溈山僧，卻是水牯牛好；說是水牯牛，卻是溈山僧好。當時如果有人能下得這兩個「好」字，教他百劫千生也要脫離水牯牛之身。』

【English Translation】 English version: What to do? There is no one to converse with face to face.

Caoshan (Cáo Shān) said on behalf of him: 'If you ask the attendant to call him, I'm afraid he won't come.' Fayen (Fǎ Yǎn) added separately: 'Just now the attendant called him.'

Once, when Weishan (Wéi Shān) was walking with Yangshan (Yǎng Shān) as his attendant, he pointed to a withered tree ahead and asked: 'What is that in front?' Yangshan replied: 'It's just a withered tree.' The master then asked a farmer plowing the field, and the farmer also said: 'A withered tree.' The master said: 'This farmer will also have a sangha of five hundred in the future.'

Shending Yin (Shén Dǐng Yīn) said: 'Is the meaning in the plowing field? Or is the meaning in Yangshan's understanding? Or is it not like this at all? Esteemed assembly, even if all dharmas do not need to be stirred up further, it is like a father and son explaining the Dharma; only those who share the same path can understand.' Weishan Zhe (Wéi Shān Zhé) said: 'I don't think so. I am not as good as the farmer. Let me ask, is the Great Perfect Mirror Wisdom mine? If someone can discern it, I will allow you to have the eye of discernment of the Dharma. If you cannot discern it, the Buddha-dharma will flourish and perish.'

Weishan instructed the assembly: 'After I, the old monk, pass away in a hundred years, I will be reborn as a water buffalo (shuǐ gǔ niú, water buffalo) at the foot of the mountain. On my left flank will be written five characters: Weishan Monk Moujia (Wéi Shān sēng mǒu jiǎ, Monk Moujia of Weishan Temple). At this very moment, if you call me Weishan Monk, I am also a water buffalo; if you call me a water buffalo, I am also Weishan Monk. So, what should I be called?' Yangshan came forward, bowed, and withdrew.

Yunjü Ying (Yún Jū Yīng) said on behalf of him: 'The master has no other name.' Zifu Bao (Zī Fú Bǎo) said: 'At that time, just make this ○ symbol and present it.' Bajiao Qing (Bā Jiāo Qīng) said on behalf of him: 'Make this [○@牛] symbol and present it.' He also said: 'Only those who share the same path can understand.' Nanta Yong (Nán Tǎ Yǒng) said: 'Of the fifteen hundred good advisors, only half are obtained.' Bajiao Che (Bā Jiāo Chè) said: 'At that time, make this [(○@初)/((○@衣)*(○@佛))] symbol and present it.' He also said: 'It has been said, it has been annotated, understand it well.' Baoning Yong (Bǎo Níng Yǒng) said: 'The monks are all the same, entering the mud and water.' Zhongfeng Ben (Zhōng Fēng Běn) said: 'Saying it is Weishan Monk, it is better to say it is a water buffalo; saying it is a water buffalo, it is better to say it is Weishan Monk. If someone could add these two 'good' words at that time, they would have to escape the body of a water buffalo for hundreds of kalpas and thousands of lives.'

牛也未得在。　通玄奇云。溈山一身充兩役。到底功不成名不就。仰山雖解扶豎。終是家業喪亡。　神鼎澤云。要識溈山么。以左手拍禪床云。者里是。要識水牯牛么。以右手拍禪床云。者里是。復以兩手拍一拍云。六月十三。熱不相瞞。　雪竇正云。大小溈山好似嚼飯餵嬰孩。不堪檢點。芭蕉雖然和盤拓出。若要絕人情見則未可。會么。良久云。貪觀天上月。失卻手中橈。

不是溈山不是牛。一身兩號實難酬。離卻兩頭應須道。如何道得出長流。(芭蕉徹)

水牯溈山峭峻機。分明人類顯幽奇。兩途語出分明處。夜鳥投林曉復飛。(道吾真)

山下為牛山上僧。河沙異號未為能。常愛暮云歸未合。遠山無限碧層層。(海印信)

改卻形容換卻頭。當陽難隱個蹤由。驢名馬字雖呼喚。多少傍觀掩面羞。(保寧勇)

反手書空事已成。忙忙人問兩頭明。屈原不是逢漁父。千古誰人論獨醒。(佛心才)

野徑蹄涔賺殺人。早曾耕遍大田春。有時落草無尋處。顯現溈山老漢身。(張無盡)

溈山水牯牛。禪人聚頭咬。可憐負舂人。喚作嶺南獠。(天童覺)

春寒料峭。凍殺年少。切忌參商。別無玄妙。(龍門遠)

百年猶恐沒人知。名字仍將左脅題。入水入泥難放

【現代漢語翻譯】 現代漢語譯本： 『牛也未得在』。通玄奇云：『溈山（Weishan，地名，也指溈山靈佑禪師）一身充兩役，到底功不成名不就。仰山（Yangshan，人名，指仰山慧寂禪師）雖解扶豎，終是家業喪亡。』神鼎澤云：『要識溈山么？以左手拍禪床云：者里是。要識水牯牛么？以右手拍禪床云：者里是。復以兩手拍一拍云：六月十三，熱不相瞞。』雪竇正云：『大小溈山好似嚼飯餵嬰孩，不堪檢點。芭蕉雖然和盤托出，若要絕人情見則未可。會么？』良久云：『貪觀天上月，失卻手中橈。』

不是溈山不是牛，一身兩號實難酬。離卻兩頭應須道，如何道得出長流。(芭蕉徹)

水牯溈山峭峻機，分明人類顯幽奇。兩途語出分明處，夜鳥投林曉復飛。(道吾真)

山下為牛山上僧，河沙異號未為能。常愛暮云歸未合，遠山無限碧層層。(海印信)

改卻形容換卻頭，當陽難隱個蹤由。驢名馬字雖呼喚，多少傍觀掩面羞。(保寧勇)

反手書空事已成，忙忙人問兩頭明。屈原不是逢漁父，千古誰人論獨醒。(佛心才)

野徑蹄涔賺殺人，早曾耕遍大田春。有時落草無尋處，顯現溈山老漢身。(張無盡)

溈山水牯牛，禪人聚頭咬。可憐負舂人，喚作嶺南獠。(天童覺)

春寒料峭，凍殺年少。切忌參商，別無玄妙。(龍門遠)

百年猶恐沒人知，名字仍將左脅題。入水入泥難放。

【English Translation】 English version: 『The Ox is not yet obtained.』 Tongxuan Qi said mysteriously: 『Weishan (Weishan, place name, also refers to Zen Master Lingyou of Weishan) plays two roles in one body, ultimately achieving neither merit nor fame. Although Yangshan (Yangshan, personal name, refers to Zen Master Huiji of Yangshan) understands how to support and raise, in the end, the family business is lost.』 Shending Ze said: 『Do you want to know Weishan? He clapped the Zen bed with his left hand and said: 『It is here.』 Do you want to know the water buffalo? He clapped the Zen bed with his right hand and said: 『It is here.』 Then he clapped twice with both hands and said: 『The thirteenth day of June, the heat cannot be concealed.』 Xuedou Zheng said: 『Big and small Weishan are like chewing food to feed an infant, not worth examining. Although Ba Jiao presents everything on a platter, it is not possible to cut off human sentiments and views. Do you understand?』 After a long silence, he said: 『Greedy to watch the moon in the sky, one loses the oar in hand.』

Not Weishan, not the Ox, it's hard to reconcile one body with two names. Leaving aside both ends, one must speak, how can one speak of the ever-flowing? (Ba Jiao Che)

The water buffalo Weishan has a steep and lofty mechanism, clearly revealing the hidden wonders of humanity. The two paths of speech emerge clearly, night birds return to the forest, and fly again at dawn. (Dao Wu Zhen)

Below the mountain is the Ox, above the mountain is the monk, countless different names are not enough. One often loves the evening clouds returning but not yet merging, the distant mountains are infinitely green layer upon layer. (Hai Yin Xin)

Changing the appearance and replacing the head, it is difficult to hide the trace in the open. Although calling it by the name of a donkey or the character of a horse, how many bystanders cover their faces in shame. (Bao Ning Yong)

Reversing the hand to write in the air, the matter is already accomplished, busy people ask about the clarity of both ends. If Qu Yuan had not met the fisherman, who would discuss solitary sobriety throughout the ages. (Fo Xin Cai)

The wild path and hoofprints deceive people, having plowed the great fields of spring long ago. Sometimes falling into the grass with no place to find, the old man Weishan appears. (Zhang Wujin)

Weishan's water buffalo, Zen practitioners gather to bite. Pitiful are those who carry rice mortars, called the barbarians of Lingnan. (Tian Tong Jue)

The spring cold is biting, freezing the young. Be sure to avoid discord, there is no other mystery. (Long Men Yuan)

Fearing that no one will know even after a hundred years, the name is still inscribed on the left side. Difficult to release when entering water or mud.

牧。仰山祇得半邊騎。(虛堂愚)

綠樹陰濃夏日長。樓臺倒影入池塘。水晶簾動微風起。滿架薔薇一院香。(高峰妙)

山當盡處疑無路。轉過溪來景愈幽。石屋老僧情更好。慇勤花釀兩三甌。(白巖符)

學梳松𩯭試裙新。訊息佳期在此春。為要好多心轉惑。偏將宜稱問傍人。(綠雨蕉)

轉身九五就塵埃。劍閣重重豁達開。陋巷不騎金色馬。回途卻著破衫來。(箭峰真)

溈山一日見香嚴仰山作餅次。師曰當時百丈先師親得者個道理。仰與嚴相顧視曰甚麼人答得此話。師曰有一人答得。仰曰是阿誰。師指水牯牛曰道道。仰取一束草來。嚴取一桶水來。放牛前。牛才吃。師曰與么與么。不與么不與么。二人俱作禮。師曰或時明或時暗。

憨休干云。動弦別曲。葉落知秋。還它溈山父子。若是衲僧門下。猶欠悟在。何也。不是僧繇手。徒勞畫丹青。復頌。

饅頭水牯示綱宗。覿面相承道愈隆。化外來賓端的別。莫將𦱖子當天雄。

溈山上堂。仲冬嚴寒年年事。晷運推移事若何。仰山進前叉手而立。師曰我情知汝答者話不得。卻顧香嚴。嚴曰某甲偏答得者話。師躡前問。嚴亦進前叉手而立。師曰賴遇寂子不會。

瑞巖慍云。溈山將引二子向冰枯雪老之時作一

【現代漢語翻譯】 現代漢語譯本 牧童。仰山（Yangshan，人名）只得到半邊騎。（虛堂愚）

綠樹成蔭，夏日漫長。樓臺倒影映入池塘。水晶簾子動，微風吹起。滿架薔薇，整個院子都充滿香氣。（高峰妙）

山路到了盡頭，懷疑沒有路了。轉過溪流，景色更加幽靜。石屋裡的老和尚情意更好。熱情地用鮮花釀的酒款待，兩三甌。（白巖符）

學著梳理時髦的髮髻，試穿新裙子。好訊息，美好的約會就在這個春天。因為想要更好反而更加迷惑。偏偏要把是否合適去問旁邊的人。（綠雨蕉）

轉身從九五之尊跌落塵埃。劍閣重重，豁然開朗。貧民窟里不騎金色的馬。回去的路上卻穿著破舊的衣服。（箭峰真）

溈山（Weishan，山名）有一天看見香嚴（Xiangyan，人名）和仰山（Yangshan，人名）在做餅。溈山說：『當時百丈（Baizhang，人名）先師親自得到的這個道理。』仰山和香嚴互相看著說：『什麼人能回答這句話？』溈山說：『有一個人能回答。』仰山問：『是誰？』溈山指著水牛說：『說來聽聽。』仰山拿來一束草。香嚴拿來一桶水。放在牛前。牛才吃。溈山說：『就是這樣，就是這樣。』『不是這樣，不是這樣。』兩人都作揖。溈山說：『有時明白，有時糊塗。』

憨休（Hanxiu，人名）說：『撥動琴絃，演奏不同的曲子。葉子落下，知道秋天來了。還給溈山父子。如果是衲僧門下，還欠缺領悟。』為什麼呢？『不是僧繇（Sengyao，人名）的手筆，徒勞地畫上丹青。』又作頌：

饅頭和水牛，顯示了綱宗。面對面地相承，道義更加興隆。化外來的賓客，確實與衆不同。不要把𦱖子當作天雄。（𦱖子和天雄都是藥材）』

溈山（Weishan，山名）上堂說法。『仲冬嚴寒，年年如此。太陽的執行推移，事情怎麼樣了？』仰山（Yangshan，人名）上前叉手而立。溈山說：『我早就知道你回答不了這句話。』卻回頭看著香嚴（Xiangyan，人名）。香嚴說：『我偏偏能回答這句話。』溈山重複之前的問題。香嚴也上前叉手而立。溈山說：『幸虧寂子（Jizi，人名）不會。』

瑞巖（Ruiyan，人名）慍怒地說：『溈山將要引導兩個弟子走向冰冷枯寂的時候，做一番事業。』

【English Translation】 English version The shepherd boy. Yangshan (name of a person) only gets half a ride. (Xu Tangyu)

Green trees provide dense shade, the summer day is long. The reflection of the pavilion is cast into the pond. The crystal curtain moves as a gentle breeze arises. Trellises full of roses fill the courtyard with fragrance. (Gaofeng Miao)

At the end of the mountain, one doubts there is a road. Turning past the stream, the scenery becomes even more secluded. The old monk in the stone house is even more affectionate. He warmly offers flower-brewed wine, two or three cups. (Baiyan Fu)

Learning to comb a fashionable hairstyle, trying on a new skirt. The good news is that the auspicious date is in this spring. Because one wants too much, one becomes more confused. One insists on asking others whether it is suitable. (Lvyu Jiao)

Turning around, one falls from the position of the supreme ruler into the dust. The Jian Ge (Sword Pavilion) opens up layer upon layer, revealing vastness. In the slums, one does not ride a golden horse. On the way back, one wears tattered clothes. (Jianfeng Zhen)

One day, Weishan (name of a mountain) saw Xiangyan (name of a person) and Yangshan (name of a person) making cakes. Weishan said, 'Back then, the venerable master Baizhang (name of a person) personally attained this principle.' Yangshan and Xiangyan looked at each other and said, 'Who can answer this question?' Weishan said, 'There is someone who can answer.' Yangshan asked, 'Who is it?' Weishan pointed to the water buffalo and said, 'Tell me.' Yangshan brought a bundle of grass. Xiangyan brought a bucket of water. They placed them in front of the buffalo. Only then did the buffalo eat. Weishan said, 'It is like this, it is like this.' 'It is not like this, it is not like this.' Both of them bowed. Weishan said, 'Sometimes clear, sometimes confused.'

Hanxiu (name of a person) said, 'Plucking the strings, playing different tunes. When the leaves fall, one knows autumn has arrived. Return it to the Weishan father and son. If it is under the gate of a monastic, there is still a lack of understanding.' Why? 'It is not the handiwork of Sengyao (name of a person), it is futile to paint with danqing (red and blue pigments).' He also composed a verse:

'The steamed bun and the water buffalo reveal the fundamental principle. Face-to-face transmission, the Dao becomes more prosperous. The guest from beyond is indeed different. Do not regard 𦱖子 (a medicinal herb) as Tianxiong (another medicinal herb).'

Weishan (name of a mountain) ascended the hall to preach. 'The severe cold of midwinter is an annual event. How are things as the sun's movement shifts?' Yangshan (name of a person) stepped forward, clasped his hands, and stood. Weishan said, 'I knew long ago that you could not answer this question.' He turned to look at Xiangyan (name of a person). Xiangyan said, 'I can answer this question.' Weishan repeated the previous question. Xiangyan also stepped forward, clasped his hands, and stood. Weishan said, 'Fortunately, Jizi (name of a person) does not understand.'

Ruiyan (name of a person) said angrily, 'Weishan is about to guide two disciples towards a time of icy desolation to accomplish a great undertaking.'

 　　瑞巖慍云。溈山將引二子向冰枯雪老之時作一家宴。熊掌䭾峰下箸厭飫。管絃鼉鼓聲徹雲霄。遠近觀瞻莫不欣艷。及乎分付家財。依然卻成吳越。擊拂云。當初祇道茅長短。燒了方知地不平。　烏石道云。溈山父子三人裝一棚傀儡。打個決殺無好散場。且道那裡是他打決殺處。兩人各各叉雙手。門外砂盆井石走。笑殺溈山老古錐。卻來面南看北斗。　空有生云。溈山父子雖則聲和響順敲唱同時。檢點將來。俱在百尺竿頭坐地。各認一斑。未免傍觀者哂。當時若問明覺。仲冬嚴寒年年事晷運推移事若何。但道。今日風頭稍硬。請和尚歸方丈。若道得者一語。溈仰宗風必不致恁么寂寥。

晷運推移事若何。絲來線去定誵訛。織成蜀錦千般巧。不出當時一隻梭。(懶庵樞)

一竿絲線兩金魚。不犯清波意自殊。斜拽蓑衣遮蓋后。空餘明月滿江湖。(石溪月)

一箭暗穿紅日影。雙鵰已落碧雲端。不知李廣無玄妙。多向弓弦發處看。(閑極云)

溈山問云巖。聞汝久在藥山是否。曰是。師曰如何是藥山大人相。曰涅槃後有。師曰如何涅槃後有。曰水灑不著。巖卻問。未審百丈大人相如何。師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下㭰處。

天童華云。二尊

【現代漢語翻譯】 現代漢語譯本：

瑞巖慍云：溈山（Weishan，人名）將要帶領兩個兒子，在冰雪消融、萬物復甦的時候舉辦一場家宴。宴席上，熊掌和駱駝峰堆積如山，讓人吃得厭煩。管絃樂器和鼉鼓的聲音響徹雲霄，遠近的人們觀望，無不羨慕。等到分家產的時候，卻又像吳國和越國一樣互相爭鬥。擊拂云：當初只知道茅草有長短，燒了才知道地不平。

烏石道云：溈山父子三人就像在演一出傀儡戲，打得不可開交，沒有好結局。那麼，他們是在哪裡打得不可開交呢？兩人各自叉著雙手，門外的砂盆和井石都跑了。笑死了溈山這個老古錐（比喻老朽之人），竟然面朝南方看北斗星。

空有生云：溈山父子雖然聲音和諧，敲唱同步，但仔細檢查起來，都像坐在百尺竿頭上，各自只看到事物的一個方面。難免讓旁觀者嘲笑。當時如果問明覺（Mingjue，人名），仲冬嚴寒和年年歲歲時光流逝的事情怎麼樣了？只要說：『今天風頭有點硬，請和尚回方丈。』如果能這樣說，溈仰宗（Weiyang Sect，佛教禪宗五家之一）的風氣一定不會這麼寂寥。

晷運推移事若何？絲來線去定誵訛。織成蜀錦千般巧，不出當時一隻梭。（懶庵樞）

一竿絲線兩金魚，不犯清波意自殊。斜拽蓑衣遮蓋后，空餘明月滿江湖。（石溪月）

一箭暗穿紅日影，雙鵰已落碧雲端。不知李廣無玄妙，多向弓弦發處看。（閑極云）

溈山問云巖（Yunyan，人名）：聽說你很久以前在藥山（Yaoshan，山名）修行，是嗎？云巖回答：是的。溈山說：什麼是藥山大人相？云巖說：涅槃（Nirvana，佛教術語，指解脫）后才有。溈山說：什麼是涅槃後有？云巖說：水灑不著。云巖反問：不知道百丈（Baizhang，人名）大人相如何？溈山說：巍巍堂堂，煒煒煌煌。聲前非聲，色后非色。蚊子叮鐵牛，沒有你下嘴的地方。

天童華云：二尊（Erzun，人名）

【English Translation】 English version:

Ruian Yun said: Weishan (Weishan, a person's name) is about to lead his two sons to hold a family banquet when the ice and snow melt and everything recovers. At the banquet, bear paws and camel humps piled up like mountains, making people tired of eating. The sound of管絃 instruments and 鼉 drums resounded through the clouds, and people from far and near watched, all envious. When it came to dividing the family property, they fought each other like the states of Wu and Yue. Ji Fu said: At first, I only knew that the thatch had lengths, but after burning it, I realized that the ground was uneven.

Wushi Dao said: The three Weishan father and sons are like performing a puppet show, fighting fiercely with no good ending. So, where are they fighting fiercely? The two each crossed their hands, and the sand basin and well stone outside the door ran away. Laughing to death at Weishan, this old 古錐 (a metaphor for an old and decaying person), actually facing south and looking at the Big Dipper.

Kong You Sheng said: Although the Weishan father and sons are harmonious in voice and synchronized in percussion and singing, upon careful inspection, they are all like sitting on a hundred-foot pole, each only seeing one aspect of things. It is inevitable that bystanders will laugh. If Mingjue (Mingjue, a person's name) was asked at that time, what about the severe cold of midwinter and the passage of time year after year? Just say: 'The wind is a bit strong today, please ask the monk to return to the abbot's room.' If you can say that, the style of the Weiyang Sect (Weiyang Sect, one of the five schools of Chan Buddhism) will certainly not be so lonely.

What about the passage of time? The silk comes and the thread goes, and there must be errors. The Shu brocade is woven with thousands of skills, but it does not come out of the shuttle at that time. (Lan'an Shu)

A fishing rod with silk thread and two goldfish, not violating the clear waves, the meaning is different. Dragging the raincoat diagonally to cover it, only the bright moon remains full of rivers and lakes. (Shixi Yue)

An arrow secretly pierces the shadow of the red sun, and two eagles have fallen on the blue clouds. I don't know that Li Guang has no mystery, but he looks more at where the bowstring is fired. (Xianji Yun)

Weishan asked Yunyan (Yunyan, a person's name): I heard that you practiced in Yaoshan (Yaoshan, a mountain name) a long time ago, is that right? Yunyan replied: Yes. Weishan said: What is the appearance of a great man in Yaoshan? Yunyan said: It only exists after Nirvana (Nirvana, a Buddhist term, referring to liberation). Weishan said: What is it after Nirvana? Yunyan said: Water cannot be splashed on it. Yunyan asked in return: I don't know what the appearance of a great man in Baizhang (Baizhang, a person's name) is like? Weishan said: Majestic and dignified, bright and brilliant. Before sound is not sound, after color is not color. Mosquitoes bite iron bulls, there is no place for you to start.

Tiantong Hua said: Erzun (Erzun, a person's name)

宿說大人相。何異指鹿為馬。或有問歸宗。虎丘大人相作么生。向他道。九九百百。半青半白。　平陽忞云。二尊宿指鹿為馬。應庵祖證龜成鱉。各領三頓棒。或有問天童大人相作么生。擘胸云。堂堂皇皇。歷歷落落。三生六十劫。悟去也不知。

溈山見劉鐵磨來。曰老牸牛汝來也。磨曰。來日臺山大會齋。和尚還去么。師乃放身作臥勢。磨便出去。

凈慈一云。溈山老漢平生一條脊樑拗不曲。被劉鐵磨一推推倒。直至如今起不得。若要扶起溈山。請各下一轉語。眾默然。以拄杖一時趁散。　中峰本云。溈山被劉鐵磨一拶拶倒。要起起不得。鐵磨被溈山一推推轉。要住住不得。本上座與么批判。多少人在背後咬斷拇指。　博山來云。案山起云。主山下雨。杓卜聽虛聲。熱睡饒譫語。祇饒弓折箭盡未是作家。要得同氣相求同聲相應。看者一隊水牯牛。復笑云。鼻孔總在博山手裡。　廣教玉云。劉鐵磨來。不是冤家不聚頭。老牸牛汝來也。勾賊破家。來日臺山大會齋和尚還去么。胡餅里呷甚麼汁。作臥勢。便出去。雨收雲散長空闊。一對鴛鴦畫不成。　愚庵盂云。溈山被鐵磨一問。直得倒街臥路。雖有牛馬踐蹋總不顧也。且道大會齋去不去。來日再看。

曾騎鐵馬入重城。敕下傳聞六國清。猶握金鞭問

【現代漢語翻譯】 現代漢語譯本 宿說大人相（sù shuō dà rén xiàng）：總是說大人之相。何異指鹿為馬：這和指鹿為馬有什麼區別呢？或有問歸宗：如果有人問歸宗。虎丘大人相作么生：虎丘的大人之相是什麼樣的？向他道：就告訴他。九九百百：九九歸一，百百歸一。半青半白：一半青色一半白色。 平陽忞（píng yáng mǐn）云：平陽忞禪師說。二尊宿指鹿為馬：這兩位尊宿指鹿為馬。應庵祖證龜成鱉：應庵禪師證明烏龜變成了鱉。各領三頓棒：應該各自領受三頓棒。或有問天童大人相作么生：如果有人問天童的大人之相是什麼樣的？擘胸云：就袒露胸懷說。堂堂皇皇：光明正大。歷歷落落：清清楚楚。三生六十劫：經歷了三生六十劫。悟去也不知：即使開悟了也不知道。 溈山（wéi shān）見劉鐵磨（liú tiě mó）來：溈山禪師見到劉鐵磨來了。曰老牸牛汝來也：說，『老母牛，你來了啊！』磨曰：劉鐵磨說。來日臺山大會齋：『明天臺山有大型齋會。』和尚還去么：『和尚您去嗎？』師乃放身作臥勢：溈山禪師於是就躺下了。磨便出去：劉鐵磨就離開了。 凈慈一（jìng cí yī）云：凈慈一禪師說。溈山老漢平生一條脊樑拗不曲：溈山老和尚一輩子脊樑挺直不彎曲。被劉鐵磨一推推倒：被劉鐵磨一推就推倒了。直至如今起不得：直到現在也起不來。若要扶起溈山：如果想要扶起溈山。請各下一轉語：請各位說一句轉語。眾默然：大家沉默不語。以拄杖一時趁散：凈慈一禪師用拄杖把大家趕走了。中峰本（zhōng fēng běn）云：中峰本禪師說。溈山被劉鐵磨一拶拶倒：溈山被劉鐵磨一逼問就倒下了。要起起不得：想要起來也起不來。鐵磨被溈山一推推轉：劉鐵磨被溈山一推就轉走了。要住住不得：想要停下來也停不下來。本上座與么批判：我這樣評論。多少人在背後咬斷拇指：有多少人在背後咬斷拇指（表示驚訝或不解）。博山來（bó shān lái）云：博山來禪師說。案山起云：案山升起雲霧。主山下雨：主山下起雨來。杓卜聽虛聲：用占卜來聽取虛假的聲音。熱睡饒譫語：睡熱了容易說胡話。祇饒弓折箭盡未是作家：即使弓斷箭盡也還不是真正的行家。要得同氣相求同聲相應：要做到志同道合，同聲相應。看者一隊水牯牛：看看那些水牛。復笑云：又笑著說。鼻孔總在博山手裡：它們的鼻孔都在我博山的手裡。廣教玉（guǎng jiào yù）云：廣教玉禪師說。劉鐵磨來：劉鐵磨來了。不是冤家不聚頭：不是冤家不聚頭。老牸牛汝來也：『老母牛，你來了啊！』勾賊破家：引賊入室，導致家破人亡。來日臺山大會齋和尚還去么：『明天臺山有大型齋會，和尚您去嗎？』胡餅里呷甚麼汁：胡餅里喝什麼湯汁？作臥勢：做出躺下的姿勢。便出去：就離開了。雨收雲散長空闊：雨過天晴，天空廣闊。一對鴛鴦畫不成：一對鴛鴦也畫不出來。愚庵盂（yú ān yú）云：愚庵盂禪師說。溈山被鐵磨一問：溈山被鐵磨一問。直得倒街臥路：直接倒在街上。雖有牛馬踐蹋總不顧也：即使有牛馬踐踏也不顧。且道大會齋去不去：且說大會齋去不去？來日再看：明天再看。 曾騎鐵馬入重城：曾經騎著鐵馬進入重城。敕下傳聞六國清：聖旨下達，傳聞六國都安定了。猶握金鞭問：仍然握著金鞭詢問。

【English Translation】 English version Always talking about the countenance of a great man. How is this different from calling a deer a horse? If someone asks Guizong (歸宗, a Zen master), 'What is the countenance of a great man according to Huqiu (虎丘, a place)?' Tell them, 'Nine nines are one hundred, one hundred hundreds are one. Half green, half white.' Pingyang Min (平陽忞, a Zen master) said, 'These two venerable monks are calling a deer a horse. Ying'an (應庵, a Zen master) testifies that a turtle becomes a turtle. Each should receive three blows of the staff.' If someone asks Tiantong (天童, a place), 'What is the countenance of a great man?' Open your chest and say, 'Magnificent and grand, clear and distinct. Three lives, sixty kalpas (劫, eons). Even if you awaken, you won't know.' Weishan (溈山, a Zen master) saw Liu Tiemo (劉鐵磨, a lay practitioner) coming and said, 'Old cow, you've come!' Liu Tiemo said, 'Tomorrow is the grand vegetarian feast at Mount Tai (臺山, a mountain). Will the abbot be attending?' The master then lay down. Liu Tiemo then left. Jingci Yi (凈慈一, a Zen master) said, 'The old man Weishan has always had a straight spine that wouldn't bend. He was pushed over by Liu Tiemo and hasn't been able to get up since. If you want to help Weishan up, please offer a turning word.' The assembly was silent. He scattered them all with his staff. Zhongfeng Ben (中峰本, a Zen master) said, 'Weishan was cornered and knocked down by Liu Tiemo. He can't get up. Liu Tiemo was pushed away by Weishan. He can't stop. This is my critique. How many people are biting off their thumbs in disbelief behind my back?' Boshan Lai (博山來, a Zen master) said, 'The foothills rise with clouds, the main mountain has rain. Divination listens to empty sounds, hot sleep is full of delirium. Even if the bow is broken and the arrows are exhausted, you are not yet a master. To achieve mutual attraction and resonance, look at that herd of water buffalo.' He laughed again and said, 'Their nostrils are all in Boshan's hands.' Guangjiao Yu (廣教玉, a Zen master) said, 'Liu Tiemo is here. It's true that enemies always meet. 'Old cow, you've come!' Bringing in a thief to ruin the family. 'Tomorrow is the grand vegetarian feast at Mount Tai, will the abbot be attending?' What juice are you drinking in the sesame cake? He lies down and then leaves. The rain stops, the clouds scatter, the sky is vast. A pair of mandarin ducks cannot be painted.' Yu'an Yu (愚庵盂, a Zen master) said, 'Weishan was asked by Tiemo and fell flat on the street. Even if he is trampled by cattle and horses, he doesn't care. But will he go to the grand vegetarian feast or not? We'll see tomorrow.' Once riding an iron horse into the fortified city, the imperial decree was issued, and it was heard that the six kingdoms were at peace. Still holding the golden whip, he asks.

歸客。夜深誰共禦街行。(翠峰顯)

百戰功成老太平。優遊誰敢共爭衡。玉鞭金馬閑終日。明月清風富一生。(天童覺)

主人無德客無機。石火光中閃電飛。同死同生同得失。此心能有幾人知。(中庵空)

云巢夢斷月華秋。玉女翻身過鬥牛。卸卻花冠歸舊隱。玄途鳥道未容收。(足庵鑒)

共樂昇平道泰時。相逢終不展槍旗。隨宜淡飯清茶外。困臥閑行幾個知。(無準范)

雙放雙收盡主賓。笙歌共奏玉樓春。醉扶金屋珠簾悄。花氣曾餘香露深。(天章玉)

驀將影草探來風。直下翻身迥不同。四海晏清天地靜。將軍意不在雕弓。(浪山嶼)

八極功成帝道平。雕弓久自掛閑庭。夜來一陣沙堤雁。疑是邊驚畫角聲。(祖燈紹)

溈山上堂。有僧出曰。請和尚為眾說法。師曰我為汝得徹困也。僧便禮拜。

雪峰存聞云。古人得與么老婆心切。玄沙備云。山頭老漢蹉過古人事。峰云那裡是蹉過處。沙云溈山被者僧一問。直得百雜碎。　愚庵盂云。須知溈山未上堂時早已徹困了也。法林音云。愚庵是作家。

溈山因僧問如何是百丈真。師下禪床叉手立。僧曰如何是和尚真。師卻坐。

百丈貍奴面。溈山鬼眼睛。見人空解笑。弄物不知名。(松源

【現代漢語翻譯】 現代漢語譯本： 歸客啊，夜深了，有誰與你一同走在御街上？（翠峰顯） 百戰功成，天下太平已久。安逸享樂，有誰敢與你爭鋒？整日裡手持玉鞭，騎著金馬，清風明月相伴，一生富足。（天童覺） 主人無德，客人也無所用心機。如同石火光中閃電般迅速。同生同死，同得同失，這種心境能有幾人知曉？（中庵空） 雲端的巢穴夢斷，月色清冷的秋夜。玉女翻身飛過斗宿和牛宿。卸下華麗的花冠，迴歸往日的隱居之地，玄妙的道路和鳥道都難以容納。（足庵鑒） 一同享受昇平盛世，天下太平的時代。即使相逢，也終究不會舉起槍旗。在隨意的粗茶淡飯之外，睏倦時就睡，閑暇時就走動，有幾人能明白這種生活的真諦？（無準范） 雙方一放一收，盡顯主賓之道。一同演奏笙歌，共慶玉樓春色。醉酒後被攙扶著進入華麗的房屋，珠簾低垂，花香似乎還殘留著，露水也顯得格外濃重。（天章玉） 輕輕地用影草來試探風向，一下子翻身，與之前截然不同。四海安寧，天地平靜，將軍的心思已不在射箭上。（浪山嶼） 平定四方，功成名就，天下太平。雕弓早已掛在閑置的庭院中。夜裡傳來一陣沙堤雁的叫聲，讓人懷疑是邊境告急的號角聲。（祖燈紹） 溈山（Weishan）上堂說法，有僧人出來說：『請和尚為大眾說法。』溈山（Weishan）說：『我為你們累得精疲力盡了。』僧人便禮拜。 雪峰存（Xuefeng Cun）聽說后說：『古人真是老婆心切啊。』玄沙備（Xuansha Bei）說：『溈山（Weishan）老漢錯過了古人的事。』雪峰存（Xuefeng Cun）問：『哪裡是錯過之處？』玄沙備（Xuansha Bei）說：『溈山（Weishan）被這個僧人一問，直接被打得粉碎。』愚庵盂（Yu'an Yu）說：『須知溈山（Weishan）未上堂時就已經精疲力盡了。』法林音（Falin Yin）說：『愚庵（Yu'an）是位作家。』 溈山（Weishan）因為有僧人問：『如何是百丈（Baizhang）真？』溈山（Weishan）走下禪床，叉手而立。僧人說：『如何是和尚真？』溈山（Weishan）卻坐下了。 百丈（Baizhang）的貍奴面孔，溈山（Weishan）的鬼眼睛。見到人只會傻笑，擺弄東西卻不知其名。（松源）

【English Translation】 English version: The returning traveler, in the deep night, who walks with you on the imperial street? (Cuifeng Xian) After a hundred battles, peace has long been established. In leisure and comfort, who dares to compete with you? All day long, holding a jade whip and riding a golden horse, accompanied by the clear moon and gentle breeze, a life of abundance. (Tiantong Jue) The master lacks virtue, and the guest has no schemes. Like lightning in the spark of a flint. Sharing life and death, sharing gains and losses, how many people can understand this state of mind? (Zhong'an Kong) The dream in the cloud nest is broken, in the autumn night with the cold moonlight. The jade maiden turns over and flies past the Dipper and the Ox constellations. Taking off the ornate flower crown, returning to the old hermitage, neither the profound path nor the bird path can accommodate. (Zu'an Jian) Together enjoying the prosperous and peaceful times. Even when we meet, we will not raise spears and flags. Besides simple meals and plain tea, sleeping when tired and walking when idle, how many people understand the true meaning of this life? (Wuzhun Fan) Both giving and receiving, fully demonstrating the way of host and guest. Together playing music and singing, celebrating the spring of the jade pavilion. After being drunk, being helped into the magnificent house, the pearl curtains are lowered, the fragrance of flowers seems to linger, and the dew appears particularly heavy. (Tianzhang Yu) Gently using shadow grass to probe the wind direction, suddenly turning over, completely different from before. The four seas are peaceful, and the world is quiet. The general's mind is no longer on archery. (Langshan Yu) Pacifying all directions, achieving great merit, and the empire is at peace. The carved bow has long been hung in the idle courtyard. At night, a flock of wild geese cries from the sandy bank, making one suspect it is the sound of a bugle announcing an emergency on the border. (Zudeng Shao) Weishan (Mount Wei) ascended the hall to preach. A monk came out and said, 'Please, Abbot, preach to the assembly.' Weishan (Mount Wei) said, 'I am exhausted for you all.' The monk then bowed. Xuefeng Cun (Snowy Peak Cun) heard this and said, 'The ancients were truly kind-hearted.' Xuansha Bei (Dark Sand Bei) said, 'Old man Weishan (Mount Wei) missed the affairs of the ancients.' Xuefeng Cun (Snowy Peak Cun) asked, 'Where is the missed point?' Xuansha Bei (Dark Sand Bei) said, 'Weishan (Mount Wei) was asked by this monk and was directly shattered into pieces.' Yu'an Yu (Fool's Hut Yu) said, 'Know that Weishan (Mount Wei) was already exhausted before ascending the hall.' Falin Yin (Dharma Forest Yin) said, 'Yu'an (Fool's Hut) is a writer.' Weishan (Mount Wei), because a monk asked, 'What is Baizhang's (Hundred Zhang) truth?' Weishan (Mount Wei) stepped down from the meditation bed and stood with his hands clasped. The monk said, 'What is the Abbot's truth?' Weishan (Mount Wei) then sat down. Baizhang's (Hundred Zhang) cat face, Weishan's (Mount Wei) ghostly eyes. Only knowing how to smile foolishly at people, playing with things without knowing their names. (Songyuan)

岳)

婆娑疏影梅江月。濃淡幽生閬苑春。一陣和風俱漏泄。滿天香氣送游津。(全越祖)

老婦臨妝絳點唇。人前自逞好精神。顰眉冷笑渾相似。不顧傍觀掩鼻人。(石帆衍)

溈山謂眾曰。如許多人。祇得大機不得大用。仰山舉問山下一庵主曰。山頭老漢恁么道。意旨如何。主曰更請舉看。仰擬再舉。被庵主蹋倒。仰歸舉似師。師呵呵大笑。

笑巖寶別溈山云。寂子更要一蹋么。　理安問云。盡道仰山被庵主一蹋。殊不知仰山有作賊不犯底手腳。庵主雖得便宜。未免遭人笑破口唇皮。笑巖老漢恁么道。祇見錐頭利。且道山僧與諸老相去多少。乃呵呵大笑。

溈山問仰山。即今事且置。古來事作么生。仰叉手進前。師曰。猶是即今事。古來事作么生。仰退後立。師曰。汝屈我。我屈汝。

昭覺勤云。仰山雖善進前退後發明古今。其奈溈山向胡餅里呷汁。壓沙覓油。雖然如是。且道仰山叉手意作么生。若也知得。行腳事辦。其或未然。老僧不曾孤負諸人。自是諸人孤負老僧。　方庵顯云。仰山進前退後洞古明今。溈山因甚道彼此相屈。復頌。

相見錦江頭。相𢹂上酒樓。會醫還少病。知分不多愁。

師資會遇意何深。驀地臨機問古今。叉手進前還退後。曾經百鍊見

【現代漢語翻譯】 現代漢語譯本 婆娑的樹影倒映在梅江的月色中，或濃或淡，幽靜地顯露出閬苑的春意。一陣和煦的微風將這美景全部泄露出來，滿天的香氣飄向遠方的渡口。（全越祖） 一位老婦人對著鏡子，在嘴唇上塗抹絳紅色的口紅，在人前賣弄自己的好精神。她皺著眉頭，冷笑著，姿態完全是東施效顰，根本不在乎旁邊的人捂著鼻子。（石帆衍） 溈山（Weishan，禪師名）對大眾說：『這麼多人，只是得到了大的機會，卻沒有大的作為。』仰山（Yangshan，禪師名）舉例問山下的一位庵主：『山上的老和尚這麼說，意旨是什麼？』庵主說：『請你再舉例說說看。』仰山準備再次舉例，卻被庵主一腳踢倒。仰山回來后把這件事告訴了溈山，溈山聽后哈哈大笑。 笑巖寶（Xiaoyan Bao，禪師名）告別溈山時說：『寂子（Jizi，禪師的自稱）還需要再被踢一腳嗎？』理安（Li'an，禪師名）問道：『都說仰山被庵主踢了一腳，卻不知道仰山有做賊而不被抓到的手段。庵主雖然佔了便宜，但免不了被人笑掉大牙。笑巖老漢這麼說，只看到了錐子的尖利。那麼請問，老僧我和各位老禪師相比，差距有多少呢？』說完便哈哈大笑。 溈山問仰山：『現在的事情暫且放下，過去的事情該如何處理？』仰山拱手向前。溈山說：『這還是現在的事情。過去的事情該如何處理？』仰山退後站立。溈山說：『你讓我為難，我也讓你為難。』 昭覺勤（Zhaojue Qin，禪師名）說：『仰山雖然擅長通過進前退後來說明古今，但奈何溈山卻像在胡餅里吸湯汁，在沙子里榨油一樣。即便如此，請問仰山拱手的用意是什麼？如果明白了，那麼參禪修行的事情就辦妥了。如果還不明白，不是老僧辜負了各位，而是各位辜負了老僧。』方庵顯（Fang'an Xian，禪師名）說：『仰山進前退後，通曉古今，溈山為什麼說彼此為難呢？』並作偈頌： 『相見在錦江邊，一同攜手上酒樓。懂得醫理就少生病，明白本分就不多憂愁。』 師父和弟子相遇，用意何等深刻？突然臨機發問，涉及古今。拱手進前，或者退後，都是經過千錘百煉才能顯現的真知。

【English Translation】 English version The swaying shadows of trees are reflected in the moonlit Mei River, sometimes dense, sometimes faint, quietly revealing the spring scenery of Langyuan (Langyuan, a fairyland). A gentle breeze leaks out all this beauty, and the fragrance fills the air, carrying it to the distant ferry. (Quan Yuezu) An old woman sits before her mirror, applying crimson lipstick to her lips, showing off her good spirits before others. She frowns and smiles coldly, her posture completely mimicking Xi Shi (Xi Shi, a legendary beauty), completely disregarding those nearby who cover their noses. (Shi Fan Yan) Weishan (Weishan, a Chan master) said to the assembly: 'So many people only obtain great opportunities but do not achieve great accomplishments.' Yangshan (Yangshan, a Chan master) asked an abbot at the foot of the mountain: 'The old monk on the mountain says this, what is his intention?' The abbot said: 'Please give another example.' Yangshan prepared to give another example but was kicked to the ground by the abbot. Yangshan returned and told Weishan about this, and Weishan laughed heartily. Xiaoyan Bao (Xiaoyan Bao, a Chan master) bid farewell to Weishan, saying: 'Does Jizi (Jizi, the Chan master's self-reference) need to be kicked again?' Li'an (Li'an, a Chan master) asked: 'Everyone says that Yangshan was kicked by the abbot, but they don't know that Yangshan has the skills of a thief who cannot be caught. Although the abbot gained an advantage, he cannot avoid being laughed at until his lips are torn. Old man Xiaoyan says this, only seeing the sharpness of the awl. So, please tell me, how much difference is there between this old monk and all of you old Chan masters?' After saying this, he laughed heartily. Weishan asked Yangshan: 'Let's put aside the present matters for now. How should we deal with the past matters?' Yangshan bowed and stepped forward. Weishan said: 'This is still about the present matters. How should we deal with the past matters?' Yangshan stepped back and stood still. Weishan said: 'You make it difficult for me, and I make it difficult for you.' Zhaojue Qin (Zhaojue Qin, a Chan master) said: 'Although Yangshan is good at explaining the past and present by stepping forward and backward, it is a pity that Weishan is like sucking soup from a sesame cake or squeezing oil from sand. Even so, please tell me, what is the intention of Yangshan's bowing? If you understand it, then the matter of Chan practice will be settled. If you still don't understand, it is not that this old monk has failed you, but that you have failed this old monk.' Fang'an Xian (Fang'an Xian, a Chan master) said: 'Yangshan steps forward and backward, understanding the past and present, why does Weishan say that they make it difficult for each other?' And composed a verse: 'Meeting at the Jin River, hand in hand, we go up to the wine tower. Knowing medicine reduces illness, understanding one's place reduces worry.' How profound is the intention of the meeting between master and disciple? Suddenly, at the opportune moment, questions are asked about the past and present. Bowing and stepping forward, or stepping back, are all true knowledge that has been tempered a hundred times.

真金。(本覺一)

裂破古今只一己。五湖四海皇化里。森羅萬象屈不伸。此事何人共生死。(雲林輅)

溈山坐次。仰山香嚴侍立。師舉手曰。如今恁么者少。不恁么者多。嚴從東過西。仰從西過東。師曰。者個因緣。三十年後如金擲地相似。仰曰亦須是和尚提唱始得。嚴曰即今亦不少。師曰合取狗口。

像王顰呻。獅子哮吼。踞地盤空。移星換斗。坐斷舌頭。合取狗口。一回擲地作金聲。九曲黃河徹底清。(南堂靜)

一隊金毛師子兒。相將無事共遊嬉。同時啐啄知機變。鳳轉龍盤也大奇。(本覺一)

待得郎來月已西。寒暄不道醉如泥。五更又欲向何去。騎馬出門烏夜啼。(寂窗照)

溈山一日指田謂仰山曰。那頭得恁么高。者頭得恁么低。仰曰卻是者頭高那頭低。師曰汝不信但向中間立看兩頭。仰曰。不必中間立。亦莫住兩頭。師曰。若如是。著水看。水能平物。仰曰。水亦無定。但向高處高平。低處低平。師乃休去。

龍池微云。溈仰父子議論者片田地。最初到有些分曉。及乎拶到。臨末梢頭未免懡㦬而休。且道溈山懡㦬仰山懡㦬。若人定當得出。要見者片田地高低也不難。　二行滿云。溈山父子見處偏枯。鏡清當時聞他恁么。祇向道。自來手不沾泥水。坐看

【現代漢語翻譯】 現代漢語譯本

真金。(本覺一) 裂破古今只一己。五湖四海皇化里。森羅萬象屈不伸。此事何人共生死。(雲林輅) 溈山（Weishan，禪師名）坐禪時，仰山（Yangshan，禪師名）和香嚴（Xiangyan，禪師名）侍立在旁。溈山舉起手說：『現在像這樣的人很少，不像這樣的人很多。』香嚴從東邊走到西邊，仰山從西邊走到東邊。溈山說：『這個因緣，三十年後就像把金子扔在地上一樣。』仰山說：『也必須是和尚您提倡才能行。』香嚴說：『現在也不少。』溈山說：『閉上你的狗嘴。』 象王（Elephant King，比喻佛）發出低沉的吼聲，獅子發出怒吼。佔據地面，盤旋天空，移動星辰，改變星斗。堵住舌頭，閉上狗嘴。一會兒扔在地上發出金子的聲音，九曲黃河徹底清澈。(南堂靜) 一隊金毛獅子兒。相將無事共遊嬉。同時啐啄知機變。鳳轉龍盤也大奇。(本覺一) 待得郎來月已西。寒暄不道醉如泥。五更又欲向何去。騎馬出門烏夜啼。(寂窗照) 溈山有一天指著田地對仰山說：『那頭為什麼那麼高，這頭為什麼這麼低？』仰山說：『卻是這頭高，那頭低。』溈山說：『你不信，就到中間站著看兩頭。』仰山說：『不必在中間站，也不要停留在兩頭。』溈山說：『如果這樣，用水來看，水能使物體平整。』仰山說：『水也沒有定性，只是在高處高平，在低處低平。』溈山於是停止了討論。 龍池（Longchi，地名）微云。溈山父子議論這片田地。最初似乎有些明白，等到逼問到最後，最終還是含糊不清地結束了。那麼，溈山含糊不清，仰山也含糊不清。如果有人能確定，要看這片田地的高低也不難。二行滿云：溈山父子的見解偏頗。鏡清（Jingqing，禪師名）當時聽到他們這樣說，只是說：『向來手不沾泥水，坐著看。』

【English Translation】 English version

True Gold. (Benjue Yi) Breaking through the past and present is only oneself. The five lakes and four seas are within the emperor's influence. All things in the universe bend and stretch. Who can share life and death in this matter? (Yunlin Lu) When Weishan (Weishan, name of a Chan master) was sitting in meditation, Yangshan (Yangshan, name of a Chan master) and Xiangyan (Xiangyan, name of a Chan master) were standing by his side. Weishan raised his hand and said, 'Now there are few like this, and many who are not like this.' Xiangyan walked from east to west, and Yangshan walked from west to east. Weishan said, 'This karma, after thirty years, will be like throwing gold on the ground.' Yangshan said, 'It must be promoted by the monk for it to work.' Xiangyan said, 'There are not few even now.' Weishan said, 'Shut your dog mouth.' The Elephant King (Elephant King, a metaphor for the Buddha) groans deeply, and the lion roars. Occupying the ground and circling the sky, moving stars and changing constellations. Shutting off the tongue, closing the dog's mouth. For a moment, throwing it on the ground makes the sound of gold, and the Yellow River of Nine Bends becomes completely clear. (Nantang Jing) A team of golden lion cubs. They play together without anything to do. At the same time, they peck and know the changes. The phoenix turns and the dragon coils, which is also very strange. (Benjue Yi) Waiting for the lover to come, the moon has already set in the west. Not saying hello, drunk as mud. Where do you want to go at the fifth watch? Riding a horse out the door, the crow cries at night. (Jichuang Zhao) One day, Weishan pointed to the field and said to Yangshan, 'Why is that end so high and this end so low?' Yangshan said, 'But this end is high and that end is low.' Weishan said, 'If you don't believe it, just stand in the middle and look at both ends.' Yangshan said, 'No need to stand in the middle, and don't stay at both ends.' Weishan said, 'If so, look at it with water, water can level things.' Yangshan said, 'Water is also not fixed, but it is high and level in high places, and low and level in low places.' Weishan then stopped the discussion. Longchi (Longchi, place name) is slightly cloudy. The Weishan father and son discussed this piece of field. At first, it seemed a little clear, but when pressed to the end, it ended vaguely. So, Weishan is vague, and Yangshan is also vague. If someone can determine it, it is not difficult to see the height of this field. Erxing Manyun: Weishan's father and son's views are biased. Jingqing (Jingqing, name of a Chan master) at that time heard them say this, and only said: 'I have never touched mud and water, sitting and watching.'

禾豐勝去年。

溈山坐次。仰山入來。師乃兩手握拳相交示之。仰作女人拜。師曰如是如是。

佳人十八正嬌癡。一曲堂前舞柘枝。祇有五郎知雅態。更無人道柳如眉。(慈受深)

芙蓉月向懷中照。楊柳風來面上吹。夜半庭前柘枝舞。天明羅袖濕胭脂。(心聞賁)

溈山方丈內坐。仰山入來。師曰。寂子。近日宗門令嗣作么生。曰大有人疑著此事。師曰寂子作么生。曰。慧寂祇管困來閤眼。健即坐禪。所以未曾說著在。師曰到者田地也難得。曰。據慧寂所見祇如此。一句也著不得。師曰汝為一人也不得。曰自古聖人盡皆如此。師曰大有人笑汝恁么抵對。曰解笑者是慧寂同參。師曰出頭事作么生。仰繞禪床一匝。師曰裂破古今。

蔣山勤云。動弦別曲。落葉知秋。自古至今。筑著磕著。鳥道玄路許他父子親游。若是荊棘林中。猶欠悟在。以何為驗。祇如仰山繞禪床一匝。溈山云裂破古今。若是明眼衲僧。瞞他一點不得。

宗門中令嗣。閤眼坐禪處。平地打毬子。急須著眼覷。兩挑挑得上。三筑筑不住。筑得住。依前輥向毬門去。(石溪月)

溈山問仰山。妙凈明心。汝作么生會。曰山河大地日月星辰。師曰汝祇得其事。曰和尚適來問甚麼。師曰妙凈明心。曰喚作事得么。

【現代漢語翻譯】 禾豐勝去年。

溈山（Weishan，禪師名）坐禪時，仰山（Yangshan，禪師名）走進來。溈山於是兩手握拳相交來向他示意。仰山做出女人的拜禮。溈山說：『正是這樣，正是這樣。』

『佳人十八正嬌癡，一曲堂前舞柘枝。祇有五郎知雅態，更無人道柳如眉。』（慈受深）

『芙蓉月向懷中照，楊柳風來面上吹。夜半庭前柘枝舞，天明羅袖濕胭脂。』（心聞賁）

溈山在方丈內坐禪。仰山走進來。溈山說：『寂子（Jizi，仰山的字），近日禪宗的繼承人如何？』仰山說：『有很多人懷疑這件事。』溈山說：『寂子你怎麼樣？』仰山說：『慧寂（Huiji，仰山的名字）只是困了就閤眼睡覺，精神了就坐禪。所以未曾說過什麼。』溈山說：『到達這種田地也很難得。』仰山說：『據慧寂所見，只是如此，一句話也用不上。』溈山說：『你即使是一個人也不行。』仰山說：『自古聖人都是這樣。』溈山說：『有很多人會笑你這樣抵賴。』仰山說：『能笑的人是慧寂的同參。』溈山說：『出頭露面的事怎麼樣？』仰山繞禪床一圈。溈山說：『裂破古今。』

蔣山勤（Jiangshan Qin，禪師名）說：『動弦別曲，落葉知秋。自古至今，筑著磕著。鳥道玄路許他父子親游。若是荊棘林中，猶欠悟在。』以什麼為驗證？就像仰山繞禪床一圈，溈山說『裂破古今』。如果是明眼的僧人，一點也瞞不過他。

『宗門中令嗣，閤眼坐禪處，平地打毬子，急須著眼覷。兩挑挑得上，三筑筑不住。筑得住，依前輥向毬門去。』（石溪月）

溈山問仰山：『妙凈明心，你作何理解？』仰山說：『山河大地日月星辰。』溈山說：『你只得到了事相。』仰山說：『和尚剛才問什麼？』溈山說：『妙凈明心。』仰山說：『稱作事相可以嗎？』

【English Translation】 Hefeng surpassed last year.

Weishan (Weishan, name of a Chan master) was sitting. Yangshan (Yangshan, name of a Chan master) entered. The master then showed him by clasping his fists together. Yangshan made a woman's bow. The master said, 'So it is, so it is.'

'A beautiful woman of eighteen is truly charming and foolish, dancing the zhezhi dance before the hall. Only Fifth Brother knows her elegant manner, and no one else speaks of her willow-like eyebrows.' (Cishou Shen)

'The lotus moon shines into her bosom, the willow breeze blows on her face. In the middle of the night, she dances the zhezhi dance before the courtyard, and by dawn, her silk sleeves are wet with rouge.' (Xinwen Ben)

Weishan was sitting inside his abbot's room. Yangshan entered. The master said, 'Jizi (Jizi, Yangshan's courtesy name), how are the successors of the Chan school doing these days?' Yangshan said, 'There are many people who doubt this matter.' The master said, 'How about you, Jizi?' Yangshan said, 'Huiji (Huiji, Yangshan's given name) simply closes his eyes when he is sleepy and meditates when he is energetic. Therefore, he has never said anything about it.' The master said, 'It is rare to reach such a state.' Yangshan said, 'According to what Huiji sees, it is just like this, not even a single word can be attached.' The master said, 'You cannot even do it alone.' Yangshan said, 'All the sages of ancient times were like this.' The master said, 'Many people will laugh at you for such a denial.' Yangshan said, 'Those who can laugh are Huiji's fellow practitioners.' The master said, 'What about the matter of coming forward?' Yangshan circled the meditation platform once. The master said, 'Breaking through the ancient and the present.'

Jiangshan Qin (Jiangshan Qin, name of a Chan master) said, 'Moving the strings creates a different tune, falling leaves know autumn. From ancient times until now, bumping and stumbling. The mysterious path of birds is allowed for father and son to travel together. If it is in a thorny forest, there is still a lack of enlightenment.' What is the verification? Just like Yangshan circling the meditation platform once, Weishan said, 'Breaking through the ancient and the present.' If it is a clear-eyed monk, he cannot be deceived even a little.

'Successors in the Chan school, closing their eyes in meditation, playing ball on flat ground, urgently needing to open their eyes and look. Two picks can pick it up, three pushes cannot stop it. If it can be stopped, it will still roll towards the ball gate.' (Shixi Yue)

Weishan asked Yangshan, 'The wonderful pure bright mind, how do you understand it?' Yangshan said, 'Mountains, rivers, the great earth, the sun, moon, and stars.' Weishan said, 'You have only obtained the phenomena.' Yangshan said, 'What did the master ask just now?' Weishan said, 'The wonderful pure bright mind.' Yangshan said, 'Is it okay to call it phenomena?'

師曰如是如是。

黃龍斯云。絃歌相和。節拍相隨。須讓他溈仰父子。若是妙凈明心。三生六十劫未夢見在。

妙凈明心。一句全真。山河大地。日月星辰。舒肝瀝膽。照徹古今。箇中如不昧。遍界是黃金。(雪竇宗)

溈山因僧問如何是祖師西來意。師豎起拂子。後有僧到王常侍處舉前話。王曰彼中兄弟如何商量。曰即色明心附物顯理。王曰不是者個道理。上座快歸溈山去。某甲寄一封書與和尚。僧得書馳上師。師開書見一圓相。相中書日字。師曰誰知千里外有個知音。仰山侍立乃曰。雖然如是。也祇是個俗漢。師曰子又作么生。仰作圓相。于中書日字。以腳抹卻。師乃大笑。

南星北斗忽移位。四海九州如鼎沸。波斯匿王鼻拄天。樓至如來腳蹋地。(保寧勇)

豎起拂子封白紙。千里誰知有知己。行人莫與路為仇。四海五湖王化里。(別峰印)

溈山因僧問。從上諸聖。直至如今。和尚意旨如何。師曰目前是什麼物。曰莫祇者便是么。師曰阿那個。曰適來抵對底。師曰你擬那個去莫生事。

蔣山勤云。問頭太險。答處太賒。二俱不了。

溈山因僧問如何是道。師曰無心是道。曰某甲不會。師曰會取不會底好。曰如何是不會底。師曰。祇汝是。不是別人。復曰。

【現代漢語翻譯】 現代漢語譯本： 師父說：『正是這樣，正是這樣。』

黃龍斯云禪師說：『絃歌互相唱和，節拍互相跟隨，必須讓溈山（Weishan，山名）仰山（Yangshan，人名）父子明白。如果是妙凈明心，即使經歷三生六十劫也未曾夢見過。』

『妙凈明心，一句全真。山河大地，日月星辰，舒肝瀝膽，照徹古今。其中如果不迷惑，遍界都是黃金。』（雪竇宗杲禪師）

溈山（Weishan，山名）禪師因為有僧人問：『如何是祖師西來意？』 禪師豎起拂子。後來有僧人到王常侍那裡，舉了之前的話。王常侍說：『彼處兄弟如何商量？』 僧人說：『即色明心，附物顯理。』 王常侍說：『不是這個道理，上座快回溈山去，我寄一封書給和尚。』 僧人得到書，飛奔上山交給溈山禪師。禪師打開書，見一個圓相，圓相中寫著『日』字。禪師說：『誰知千里之外有個知音。』 仰山（Yangshan，人名）侍立在旁，於是說：『雖然如此，也只是個俗漢。』 禪師說：『你又作么生？』 仰山畫了個圓相，在其中寫了個『日』字，用腳抹去。禪師於是大笑。

『南星北斗忽然移位，四海九州如同鼎沸。波斯匿王（Prasenajit，人名，古印度拘薩羅國國王）鼻拄天，樓至如來（Ruchiraketu，佛名）腳踏地。』（保寧勇禪師）

『豎起拂子封白紙，千里誰知有知己。行人莫與路為仇，四海五湖王化里。』（別峰印禪師）

溈山（Weishan，山名）禪師因為有僧人問：『從上諸聖，直至如今，和尚意旨如何？』 禪師說：『目前是什麼物？』 僧人說：『莫非就是這個嗎？』 禪師說：『阿哪個？』 僧人說：『適才抵對的。』 禪師說：『你擬那個去？莫生事。』

蔣山勤禪師說：『問頭太險，答處太賒，二俱不了。』

溈山（Weishan，山名）禪師因為有僧人問：『如何是道？』 禪師說：『無心是道。』 僧人說：『某甲不會。』 禪師說：『會取不會底好。』 僧人說：『如何是不會底？』 禪師說：『祇汝是，不是別人。』 復說：

【English Translation】 English version: The Master said, 'So it is, so it is.'

Huanglong Siyun said, 'Strings and songs harmonize, rhythms follow each other. It is necessary to let Weishan (mountain name) and Yangshan (person's name), father and son, understand. If it is the wonderful pure bright mind, even after three lives and sixty kalpas, they have not dreamed of it.'

'Wonderful pure bright mind, one sentence is completely true. Mountains, rivers, and the great earth, the sun, moon, and stars, open the liver and pour out the gallbladder, illuminating the past and present. If there is no confusion in it, the entire realm is gold.' (Xuedou Zonggao)

Weishan (mountain name) asked a monk, 'What is the meaning of the Patriarch's coming from the West?' The Master raised his whisk. Later, a monk went to Wang Changshi and mentioned the previous conversation. Wang said, 'How do the brothers there discuss it?' The monk said, 'Clarifying the mind through form, revealing the principle through objects.' Wang said, 'That is not the principle. Please return to Weishan quickly, and I will send a letter to the Abbot.' The monk received the letter and rushed to the mountain to give it to the Master. The Master opened the letter and saw a circle, with the character 'sun' written inside. The Master said, 'Who knows that there is a kindred spirit thousands of miles away?' Yangshan (person's name) was standing by and said, 'Even so, it is just a layman.' The Master said, 'What do you do?' Yangshan drew a circle, wrote the character 'sun' inside, and wiped it away with his foot. The Master laughed loudly.

'The Southern Star and Northern Dipper suddenly shift positions, the four seas and nine provinces are like a boiling cauldron. King Prasenajit (person's name, King of Kosala in ancient India) his nose props up the sky, Ruchiraketu Tathagata (Buddha's name) his feet tread the earth.' (Baoning Yong)

'Raising the whisk seals the blank paper, who knows there is a kindred spirit thousands of miles away? Traveler, do not make the road your enemy, the four seas and five lakes are within the King's transformation.' (Biefeng Yin)

Weishan (mountain name) asked a monk, 'From all the sages of the past until now, what is the Abbot's intention?' The Master said, 'What is the object before your eyes?' The monk said, 'Isn't it just this?' The Master said, 'Which one?' The monk said, 'The one that just responded.' The Master said, 'What are you planning to do with that? Don't make trouble.'

Jiangshan Qin said, 'The question is too dangerous, the answer is too far-fetched, neither is understood.'

Weishan (mountain name) asked a monk, 'What is the Dao?' The Master said, 'No-mind is the Dao.' The monk said, 'I don't understand.' The Master said, 'It is good to understand what cannot be understood.' The monk said, 'What is the un-understandable?' The Master said, 'It is just you, not someone else.' Again he said:

今時人但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解將為禪道。且沒交涉。名運糞入。不名運糞出。污汝心田。所以道不是道。

月函潛云。若總是溈山者個。一生也無用處。聽者僧無禮。卓拄杖一下云。放過則不可。

雪中送炭堪為喜。醬里添鹽更是佳。往往盡隨言語轉。卻同蛙步輾泥沙。(東叟穎)

溈山示眾。汝等諸人各呈所悟看時。有志和上座出作禮。師曰。不思善。不思惡。正與么時。還我志和上座本來面目。志曰。正與么時。是某甲放身命處。師曰子莫落空否。曰。某甲若見有空可落。何曾是放身命處。師曰到者里何不問去。曰。某甲到者里。亦不見有和尚可問。師曰。汝福薄。扶吾宗不起。

憨休干云。不啟龍門焉知三汲之化。不迷魚腹安伏八陣之神。溈山與者僧驀路相逢。未免七花八裂了也。何故。平蕪盡處是青山。行人更在青山外。復頌　等閑垂釣向官津。柳外從來覓故人。話盡收綸天欲暮。君之東魯我西秦。

溈山問仰山。百丈再參馬祖豎拂因緣。此二尊宿意旨如何。仰曰此是顯大機之用。師曰馬祖出八十四員善知識。幾人得大機。幾人得大用。曰百丈得大機。黃檗得大用。餘者儘是唱導之師。師曰如如是是。

家肥生孝子。國霸有謀臣。

【現代漢語翻譯】 現代漢語譯本：現在的人只是直接拿取那『不會』的底蘊。這正是你的心，這正是你的佛。如果向外尋求一知半解，並將其當作禪道，那是毫無關係的。這叫做『運糞入』，而不是『運糞出』，只會玷污你的心田。所以說，那不是真正的道。

月函潛云：如果總是像溈山（Weishan，人名）那樣，一生也沒有用處。聽者僧人不以為然，用拄杖敲了一下地面說：『放過（這個觀點）是不可以的。』

雪中送炭值得欣喜，醬里添鹽更是錦上添花。往往人們總是隨著言語而轉變，就像青蛙在泥沙中艱難跋涉。（東叟穎）

溈山（Weishan，地名）向大眾開示：你們這些人各自呈上自己所領悟的。當時有志和上座出來行禮。溈山說：『不思善，不思惡，正在這個時候，還我志和上座（Zhihe，人名）本來的面目。』志和說：『正在這個時候，是我放捨身命的地方。』溈山說：『你莫要落空了嗎？』志和說：『如果我見到有空可落，又怎能算是放捨身命的地方呢？』溈山說：『到了這裡，為何不問下去呢？』志和說：『我到了這裡，也不見有和尚可以問。』溈山說：『你福薄，扶不起我的宗派。』

憨休干云：不開啟龍門，怎知三汲之變化？不迷惑于魚腹，怎能安伏八陣之神妙？溈山（Weishan，人名）與這位僧人狹路相逢，未免要被打得七零八落了。為什麼呢？平坦的草地盡頭才是青山，而行人還在青山之外。又作頌：悠閒地在官渡口垂釣，柳樹外一直尋找老朋友。說完話收起魚竿天色將晚，你往東魯去，我往西秦去。

溈山（Weishan，人名）問仰山（Yangshan，人名）：百丈（Baizhang，人名）再次參拜馬祖（Mazu，人名）時，馬祖豎起拂塵的因緣，這兩位尊宿的意旨如何？仰山說：這是顯現大機之用。溈山說：馬祖門下有八十四位善知識，有多少人得到大機，多少人得到大用？仰山說：百丈得到大機，黃檗（Huangbo，人名）得到大用，其餘的都是唱導之師。溈山說：是的是的。

家境富裕容易出孝子，國家強盛需要有謀略的臣子。

【English Translation】 English version: People nowadays simply take the 'unknowing' as the base. This is precisely your mind, this is precisely your Buddha. If you seek knowledge and understanding externally and consider it as the path of Chan, it is irrelevant. This is called 'carrying dung in', not 'carrying dung out', which only pollutes your mind-field. Therefore, it is said that it is not the true path.

Yuehan Qianyun said: If it's always like Weishan (溈山, personal name), it's useless in one's whole life. A listening monk disapproved and struck the ground with his staff, saying, 'Letting it go (this view) is not acceptable.'

Sending charcoal in the snow is a joy, adding salt to the sauce is even better. People often change with words, like frogs struggling in the mud. (Dongsou Ying)

Weishan (溈山, place name) addressed the assembly: Each of you should present your own understanding. At that time, the Venerable Zhihe came forward and bowed. Weishan said, 'Not thinking of good, not thinking of evil, at this very moment, return to me the original face of the Venerable Zhihe (志和, personal name).' Zhihe said, 'At this very moment, it is where I abandon my life.' Weishan said, 'Are you not falling into emptiness?' Zhihe said, 'If I saw emptiness to fall into, how could it be abandoning my life?' Weishan said, 'Having arrived here, why not inquire further?' Zhihe said, 'Having arrived here, I do not see a monk to ask.' Weishan said, 'Your blessings are thin, unable to support my sect.'

Hanxiu Gan said: Without opening the Dragon Gate, how can one know the transformations of Sanji? Without being deluded in the fish's belly, how can one subdue the divine power of the Eight Formations? Weishan (溈山, personal name) and this monk met on a narrow path, inevitably to be shattered into pieces. Why? At the end of the flat wilderness is the green mountain, and the traveler is still outside the green mountain. He also composed a verse: Leisurely fishing towards the official ferry, always seeking old friends outside the willows. Having finished talking and reeling in the line, the sky is getting late, you go to Donglu, I go to Xiqin.

Weishan (溈山, personal name) asked Yangshan (仰山, personal name): When Baizhang (百丈, personal name) visited Mazu (馬祖, personal name) again, what was the intention of these two venerable monks when Mazu raised the whisk? Yangshan said: This is the use of manifesting the great function. Weishan said: Mazu had eighty-four good advisors, how many attained the great function, and how many attained the great use? Yangshan said: Baizhang attained the great function, Huangbo (黃檗, personal name) attained the great use, and the rest are all teachers of guidance. Weishan said: Yes, yes.

A wealthy family easily produces filial sons, and a powerful country needs resourceful ministers.

拳頭劈口捶。未到無兒孫。(龍門遠)

溈山問仰山甚麼處來。曰田中來。師曰田中多少人。仰插鍬叉手而立。師曰南山大有人刈茅。仰拔鍬子便行。

玄沙備云。我若見即蹋倒鍬子。　鏡清怤因僧問。仰山插鍬意旨如何。清云狗銜赦書諸侯避道。玄沙蹋倒意旨如何。清云不奈船何打破戽斗。南山刈茅意旨如何。清云李靖三兄久經行陣。　翠峰顯云。諸方咸謂插鍬話奇特。大似隨邪逐惡。據山僧見處。仰山被溈山一問。直得無繩自縛。去死十分。　翠巖芝云。仰山祇得一橛。諸人別有會么。　徑山杲云。仁者見之謂之仁。智者見之謂之智。百姓日用而不知。故君子之道鮮矣。　天寧琦云。幸是無事。奈妙喜老漢念一道真言。直得天左旋地右轉。　天童悟云。仰山當時待問田中多少人便出去。不惟截斷溈山葛藤。且教伊討鼻頭不著。　愚庵盂云。雪竇道仰山被溈山一問直得無繩自縛去死十分。還知仰山么。偶行花下路。驚起樹頭鶯。　資福廣云。枳枸來巢。空穴來風。皆有托而然也。若是義海無際。暗機無形。縱臨濟德山有棒有喝亦用不得。且道利害在甚處。不見道南山大有人刈茅。

盡道溈山父子和插鍬。猶自帶干戈。至今一井明如鏡。時有無風匝匝波。(黃龍震)

老覺情多念子孫。而今

【現代漢語翻譯】 現代漢語譯本 拳打口劈，掌擊胸膛。如果執著于有，就永遠無法達到無兒無女的境界。（龍門遠禪師）

溈山禪師問仰山禪師從哪裡來。仰山禪師說從田里來。溈山禪師說田里有多少人？仰山禪師插下鋤頭，叉手而立。溈山禪師說南山有很多人在割茅草。仰山禪師拔起鋤頭便走了。

玄沙備禪師說：『我如果見到，就踢倒他的鋤頭。』 鏡清怤禪師因有僧人問：『仰山禪師插鋤頭的意旨是什麼？』 鏡清禪師說：『狗銜著赦書，諸侯都要避讓。』 玄沙禪師踢倒鋤頭的意旨是什麼？鏡清禪師說：『拿船沒辦法，只好打破戽斗。』 南山割茅草的意旨是什麼？鏡清禪師說：『李靖三兄弟久經沙場。』 翠峰顯禪師說：『各方都說插鋤頭的話奇特，很像是隨從邪惡。依我山僧看來，仰山禪師被溈山禪師一問，簡直是無繩自縛，離死不遠了。』 翠巖芝禪師說：『仰山禪師只得到了一部分，各位還有別的理解嗎？』 徑山杲禪師說：『仁者見之謂之仁，智者見之謂之智，百姓每天都在用卻不知道，所以君子之道才顯得稀少啊。』 天寧琦禪師說：『幸好沒事。奈何妙喜老漢唸了一道真言，使得天左旋地右轉。』 天童悟禪師說：『仰山禪師當時應該等他問田里有多少人時就走開，不只截斷了溈山禪師的葛藤，而且讓他找不到鼻頭。』 愚庵盂禪師說：雪竇禪師道仰山被溈山一問直得無繩自縛去死十分。還了解仰山禪師嗎？偶爾走在花下路，驚起了樹上的黃鶯。』 資福廣禪師說：『枳樹和枸樹來築巢，空穴來風，都是有所依託的。如果是義理像大海一樣無邊無際，暗藏的玄機無形無相，縱然是臨濟禪師和德山禪師有棒喝也用不上。那麼，利害關係在哪裡呢？沒聽見說南山有很多人在割茅草嗎？』

都說溈山父子很和諧，插鋤頭，仍然自帶干戈。直到現在，一口井仍然明亮如鏡子，時常有無風也會泛起層層波浪。（黃龍震禪師）

老覺總是多情，念念不忘子孫，而今……

【English Translation】 English version 'Fists strike the mouth, palms chop.' If you cling to 'having,' you'll never reach the state of having no children or grandchildren. (Longmen Yuan)

Weishan (Mount Wei) asked Yangshan (Mount Yang), 'Where have you come from?' Yangshan said, 'From the fields.' The master said, 'How many people are in the fields?' Yangshan planted his hoe, crossed his hands, and stood there. The master said, 'There are many people on South Mountain cutting thatch.' Yangshan picked up his hoe and left.

Xuan Sha Bei said, 'If I saw it, I would kick over the hoe.' Jingqing Fu, because a monk asked, 'What is the meaning of Yangshan planting his hoe?' Qing said, 'A dog carrying an amnesty decree, even princes must give way.' What is the meaning of Xuan Sha kicking over the hoe? Qing said, 'There's nothing to be done with the boat, so break the water bailer.' What is the meaning of cutting thatch on South Mountain? Qing said, 'The three brothers of Li Jing have long been on the battlefield.' Cuifeng Xian said, 'Everyone says the story of planting the hoe is strange and peculiar, much like following evil. According to this mountain monk's view, Yangshan, when asked by Weishan, was simply tying himself up with no rope, close to death.' Cuiyan Zhi said, 'Yangshan only got a part of it. Do you all have other understandings?' Jingshan Gao said, 'The benevolent see it as benevolence, the wise see it as wisdom, but the common people use it daily without knowing it, so the Way of the superior man is rare.' Tianning Qi said, 'Fortunately, nothing happened. But the old man Miaoxi recited a true mantra, causing the heavens to spin left and the earth to spin right.' Tiantong Wu said, 'Yangshan should have left when he was asked how many people were in the fields, not only cutting off Weishan's entanglement but also making it impossible for him to find his nose.' Yu'an Yu said, 'Xuedou said that Yangshan was tying himself up with no rope and was close to death when asked by Weishan. Do you understand Yangshan? Occasionally walking on the path under the flowers, startling the orioles in the trees.' Zifu Guang said, 'Trifoliate orange trees come to nest, and wind comes from an empty cave, all relying on something. If the sea of righteousness is boundless and the hidden mechanism is formless, even Linji and Deshan with their shouts and blows cannot use them. So, where does the advantage or disadvantage lie? Haven't you heard that there are many people cutting thatch on South Mountain?'

Everyone says that Weishan and his son are harmonious, planting hoes, but still carrying weapons. Until now, a well is still as bright as a mirror, and there are often ripples even without wind. (Huanglong Zhen)

Old enlightenment is always sentimental, constantly thinking of descendants, but now...

慚愧起家門。是須記取南山語。鏤骨銘肌共報恩。(天童覺)

金鞭擊動蒼龍窟。吐霧拏雲出海門。溟渤吸乾天上去。空餘雷電滿山川。(佛心才)

賊火相逢恰五更。現成贓物不須爭。暗中多少都分了。天曉依然各自行。(無準范)

一日頻來三五度。有時歡喜有時瞋。改頭換面休疑著。元是尖檐帽下人。(虛堂愚)

半坡風雨半坡晴。漁曲飄秋野調清。多少遊船泛溪里。幾人識得曲中情。(海舟慈)

溈山因仰山問如何是西來意。師曰大好鐙籠。曰莫祇者個便是么。師曰祇者個是什麼。曰大好鐙籠。師曰果然不識。

覿面提來付與伊。分明此意沒東西。腕頭有力千鈞重。誰道通身是水泥。(雪巖欽)

溈山在百丈因司馬頭陀問野狐話作么生會。師以手撼門扇三下。院曰太粗生。師曰佛法不是者個道理。

因果雙行孰共知。茫茫四海路多岐。抬頭拶出初生月。便效張公畫翠眉。(佛心才)

春至百花開。朱顏安在哉。可憐園裡色。不入鏡中來。(龍門遠)

溈山因遊山到一磐石上坐。仰山侍立。忽鴉銜一紅柿落在面前。仰取以呈師。師曰子甚處得來。曰此是和尚道德所感。師分半與仰曰子也不得無分。

玄沙備云。溈山被仰山一坐。至今起不

得。　天童悟云。玄沙祇知溈山被坐。不知仰山被溈山半個柿子塞卻咽喉。至今轉氣不來。

鴉銜柿子落師前。致問何來事皎然。各分一半甜如蜜。如今不會更何年。(汾陽昭)

溈仰分明亙古今。父子相見意最深。果熟馨香鴉衘至。捏來擘去似交襟。要會二人端的處。中秋月落映潭心。(洞山聰)

溈山問仰山曰。寂子速道莫入陰界。仰曰某甲信亦不立。師曰汝信了不立未信不立。仰曰祇是某甲更信阿誰。師曰若與么即是定性聲聞。仰曰佛亦不見。

一聲寒雁南歸去。菊綻東籬帶曉霜。客在他鄉思故里。西風颯颯甚淒涼。(鐵機信)

溈山因仰山問。百千萬境一時來作么生。師曰。青不是黃。長不是短。諸法各住自位。非幹我事。仰乃作禮。

月心寶別云。和尚善說青黃長短。

溈山坐次。乃指足謂仰山曰。十二時中承它負載。不可孤負它。仰曰昔日給孤園中祇說者個。師曰未在更道。仰曰寒時與它襪著也不為分外。

魯庵遠云。仰山雖則不孤負也。爭奈未會溈山意。若在今日。三十棒趁出也。

溈山示眾。行腳高士直須向聲色里橫行。聲色里坐臥始得。時疏山仁新到。出問曰。如何是不落聲色句。師豎起拂子。疏曰此是落聲色句。師放下拂子歸方丈。疏

【現代漢語翻譯】 現代漢語譯本： 天童悟云禪師說：『玄沙（Xuan Sha，禪師名）只知道溈山（Wei Shan，地名，也指溈山靈佑禪師）被坐困，卻不知道仰山（Yang Shan，地名，也指仰山慧寂禪師）被溈山用半個柿子塞住了咽喉，至今還轉不過氣來。』

『烏鴉銜著柿子落在師父面前，詢問從何而來，事情明明白白。各自分一半，甜如蜜糖，如今不會，更待何年？』（汾陽昭）

『溈仰宗（Wei-Yang School，禪宗五家之一）的道理分明貫穿古今，父子（指溈山靈佑和仰山慧寂）相見，心意最為深切。果實成熟馨香，烏鴉銜來，捏來掰去，如同交領。想要領會二人真正的落腳處，就在中秋月落，倒映潭心之時。』（洞山聰）

溈山問仰山：『慧寂（Hui Ji，仰山慧寂禪師的法名），快說，不要墮入陰界（輪迴）。』仰山說：『我連「信」都不立。』溈山說：『你是信了不立，還是未信不立？』仰山說：『我只是不知道還要信誰。』溈山說：『如果這樣，你就是定性聲聞（已經證得阿羅漢果，不再進步的人）。』仰山說：『佛也不見。』

『一聲寒雁向南飛去，菊花在東邊的籬笆旁綻放，帶著清晨的寒霜。客居他鄉，思念故里，西風颯颯，多麼淒涼。』（鐵機信）

溈山因為仰山問：『百千萬境一時到來，怎麼辦？』溈山說：『青不是黃，長不是短，諸法各自安住于自己的位置，與我無關。』仰山於是作禮。

月心寶禪師評論說：『和尚善於說青黃長短。』

溈山禪師在座位上，指著腳對仰山說：『十二時辰中，它承載著我，不可辜負它。』仰山說：『昔日給孤獨園（Jetavana Vihara，祇樹給孤獨園，佛陀在世時重要的弘法場所）中只說了這個。』溈山說：『還未說到更深處，再說。』仰山說：『寒冷時給它穿上襪子，也不算過分。』

魯庵遠禪師評論說：『仰山雖然沒有辜負腳，但終究沒有領會溈山的意思。如果放在今天，要打三十棒趕出去。』

溈山禪師向大眾開示：『行腳的高士必須在聲色里橫行，在聲色里坐臥才行。』當時疏山仁禪師新到，出來問道：『如何是不落聲色的句子？』溈山豎起拂子。疏山說：『這是落聲色的句子。』溈山放下拂子，回到方丈。

【English Translation】 English version: Zen Master Tiantong Wuwu said: 'Xuan Sha (Xuan Sha, name of a Zen master) only knows that Wei Shan (Wei Shan, place name, also refers to Zen Master Wei Shan Lingyou) is trapped, but does not know that Yang Shan (Yang Shan, place name, also refers to Zen Master Yang Shan Huiji) had his throat blocked by half a persimmon from Wei Shan, and still can't catch his breath to this day.'

'A crow carries a persimmon and drops it in front of the master, asking where it came from, the matter is clear. Divide each half, sweet as honey, if not now, when will it be?' (Fen Yang Zhao)

'The principles of the Wei-Yang School (Wei-Yang School, one of the five houses of Zen) clearly run through ancient and modern times, the father and son (referring to Wei Shan Lingyou and Yang Shan Huiji) meet, their hearts are deepest. The fruit is ripe and fragrant, the crow carries it, pinching and tearing it apart, like crossing collars. If you want to understand the true foothold of the two, it is when the Mid-Autumn moon sets, reflecting in the heart of the pool.' (Dong Shan Cong)

Wei Shan asked Yang Shan: 'Huiji (Hui Ji, Dharma name of Zen Master Yang Shan Huiji), speak quickly, do not fall into the realm of shadows (reincarnation).' Yang Shan said: 'I don't even establish 'belief'.' Wei Shan said: 'Do you not establish it because you believe, or because you don't believe?' Yang Shan said: 'I just don't know who else to believe.' Wei Shan said: 'If that's the case, you are a fixed-nature sravaka (one who has attained the Arhat fruit and no longer progresses).' Yang Shan said: 'Even the Buddha is not seen.'

'A lone wild goose flies south, chrysanthemums bloom by the eastern fence, carrying the morning frost. A guest in a foreign land, longing for his hometown, the west wind rustles, how desolate.' (Tie Ji Xin)

Wei Shan asked Yang Shan: 'If hundreds of thousands of realms arrive at once, what should be done?' Wei Shan said: 'Blue is not yellow, long is not short, all dharmas abide in their own positions, it is none of my business.' Yang Shan then made a bow.

Zen Master Yuexin Bao commented: 'The monk is good at speaking of blue and yellow, long and short.'

Zen Master Wei Shan, while seated, pointed to his feet and said to Yang Shan: 'Throughout the twelve hours, it carries me, it must not be let down.' Yang Shan said: 'In the past, in Jetavana Vihara (Jetavana Vihara, an important place for the Buddha to propagate the Dharma during his lifetime), only this was said.' Wei Shan said: 'It has not yet reached the deeper meaning, say more.' Yang Shan said: 'Putting socks on it when it's cold is not excessive.'

Zen Master Luan Yuan commented: 'Although Yang Shan did not let down his feet, he ultimately did not understand Wei Shan's meaning. If it were today, he would be beaten thirty times and driven out.'

Zen Master Wei Shan instructed the assembly: 'A traveling high-minded person must roam freely in sights and sounds, and sit and lie down in sights and sounds.' At that time, Zen Master Shushan Ren had just arrived and came out to ask: 'What is a phrase that does not fall into sights and sounds?' Wei Shan raised his whisk. Shushan said: 'This is a phrase that falls into sights and sounds.' Wei Shan put down his whisk and returned to his room.

不契。遂辭香嚴。嚴曰何不且住。疏曰某甲與和尚無緣。嚴曰有何因緣不契試舉看。疏舉前話。嚴曰我有個語。疏曰請道看。嚴曰。言發非聲。色前不物。疏曰元來此中有人。遂囑嚴曰。向後有住處。某甲卻來相見。乃去。至晚師問嚴曰。問聲色話底矮阇黎在么。嚴曰已去也。師曰曾向子道甚麼。嚴曰某甲曾對它來。師曰試舉看。嚴曰。某甲向它道。言發非聲。色前不物。師曰它道什麼。嚴曰它深肯某甲。師失笑曰。將謂者矮子有長處。元來祇在者里。此子向後若有個住處。近山無柴燒。近水無水吃。

天童華云。在今天下覓一個言發非聲色前不物底。正如掘地討天。何況更要會他溈山說話。雖然。切忌鉆龜打瓦。　龍翔欣云。眾中商量盡道溈山用向上牙爪。惜乎疏山失卻一隻眼。殊不知正是溈山失卻一隻眼。卻被疏山看破。中峰恁么道。諸人還甘么。　保寧茂云。宗師為人。言不虛發。然疏山既不能坐斷舌頭。應庵又豈免隨邪逐惡。諸上座。山僧者里放一線道。墮在聲色堆中。把斷要津。一任諸方揀責。

溈山坐次。仰山問。和尚百年後。有人問先師法道。如何祇對。師曰一粥一飯。仰曰。前面有人不肯。又作么生。師曰作家師僧。仰便禮拜。師曰逢人不得錯舉。

慧海儀云。自古及今多少人下

【現代漢語翻譯】 現代漢語譯本： 不合他的意。於是辭別香嚴。香嚴說：『為什麼不暫時住下？』 疏山說：『我和和尚沒有緣分。』 香嚴說：『有什麼因緣不合，說來聽聽。』 疏山舉了之前的話。香嚴說：『我有一句話。』 疏山說：『請說來聽聽。』 香嚴說：『言語發出並非聲音，形色之前沒有事物。』 疏山說：『原來這裡有人懂。』 於是囑咐香嚴說：『以後我如果有住處，會來拜見你。』 於是離開了。當天晚上，溈山問香嚴說：『問聲色話的矮個子沙彌還在嗎？』 香嚴說：『已經走了。』 溈山說：『他跟你說了什麼？』 香嚴說：『我曾這樣對他說。』 溈山說：『說來聽聽。』 香嚴說：『我曾對他說：言語發出並非聲音，形色之前沒有事物。』 溈山說：『他說了什麼？』 香嚴說：『他深深地認可了我。』 溈山失笑說：『我以為這個矮子有什麼長處，原來只是在這裡。這小子以後如果有個住處，靠近山沒有柴燒，靠近水沒有水喝。』 天童華說：『在今天下尋找一個『言語發出並非聲音，形色之前沒有事物』的人，正如掘地尋天。何況更要領會他溈山（Weishan）說話的意圖。』 雖然如此，切忌鉆龜打瓦（比喻徒勞無功）。 龍翔欣說：『眾人商量都說溈山（Weishan）用了向上的手段。可惜疏山（Shushan）失去了一隻眼。』 殊不知正是溈山（Weishan）失去了一隻眼，卻被疏山（Shushan）看破。中峰（Zhongfeng）這樣說，你們還滿意嗎？ 保寧茂說：『宗師為人，言語不虛發。然而疏山（Shushan）既然不能坐斷舌頭，應庵（Ying'an）又豈能免於隨邪逐惡。』 各位上座，山僧我在這裡放一線生機，墮在聲色堆中，把斷要津，任憑各方挑剔。 溈山（Weishan）坐著，仰山（Yangshan）問：『和尚百年之後，有人問先師的法道，如何回答？』 溈山（Weishan）說：『一粥一飯。』 仰山（Yangshan）說：『前面有人不肯，又該怎麼辦？』 溈山（Weishan）說：『作家師僧。』 仰山（Yangshan）便禮拜。溈山（Weishan）說：『逢人不得錯舉。』 慧海儀說：『自古及今多少人下』

【English Translation】 English version: It didn't suit him. So he bid farewell to Xiangyan (香嚴). Xiangyan (香嚴) said, 'Why not stay for a while?' Shushan (疏山) said, 'I have no affinity with the monk.' Xiangyan (香嚴) said, 'What affinity is not in accord? Try to explain.' Shushan (疏山) cited the previous conversation. Xiangyan (香嚴) said, 'I have a saying.' Shushan (疏山) said, 'Please tell me.' Xiangyan (香嚴) said, 'Words uttered are not sound; before form, there are no things.' Shushan (疏山) said, 'So there is someone here who understands.' Then he instructed Xiangyan (香嚴), saying, 'If I have a dwelling place in the future, I will come to see you.' Then he left. That evening, Weishan (溈山) asked Xiangyan (香嚴), 'Is the short Shramana who asked about sound and form still here?' Xiangyan (香嚴) said, 'He has already left.' Weishan (溈山) said, 'What did he say to you?' Xiangyan (香嚴) said, 'I said this to him.' Weishan (溈山) said, 'Try to repeat it.' Xiangyan (香嚴) said, 'I said to him: Words uttered are not sound; before form, there are no things.' Weishan (溈山) said, 'What did he say?' Xiangyan (香嚴) said, 'He deeply affirmed me.' Weishan (溈山) laughed and said, 'I thought this short fellow had some merit, but it turns out it's just this. If this kid has a dwelling place in the future, there will be no firewood to burn near the mountain, and no water to drink near the water.' Tiantong Hua (天童華) said, 'To seek someone in the world today who embodies 'words uttered are not sound; before form, there are no things' is like digging the ground to find the sky. Moreover, to understand the intention of Weishan's (溈山) words is even more difficult.' Nevertheless, avoid drilling a tortoise shell or striking a tile (metaphor for futile effort). Longxiang Xin (龍翔欣) said, 'Everyone discussed and said that Weishan (溈山) used an upward means. It's a pity that Shushan (疏山) lost an eye.' Little did they know that it was precisely Weishan (溈山) who lost an eye, but was seen through by Shushan (疏山). Zhongfeng (中峰) said this, are you all satisfied? Baoning Mao (保寧茂) said, 'A master's words are never spoken in vain. However, since Shushan (疏山) could not cut off his tongue, how could Ying'an (應庵) avoid following evil?' Venerable monks, I, the mountain monk, am releasing a lifeline here, falling into the pile of sound and form, guarding the crucial pass, allowing all parties to criticize. Weishan (溈山) was sitting, and Yangshan (仰山) asked, 'After the abbot passes away, if someone asks about the Dharma path of the former teacher, how should I answer?' Weishan (溈山) said, 'One bowl of congee, one bowl of rice.' Yangshan (仰山) said, 'What if someone in front doesn't agree, what should I do?' Weishan (溈山) said, 'A master monk.' Yangshan (仰山) then bowed. Weishan (溈山) said, 'Do not misrepresent when meeting people.' Huihai Yi (慧海儀) said, 'From ancient times until now, how many people have'

語道嚴而不威。恭而無禮。橫按拄杖。豎起拳頭。若祇恁么。如何知得他父子相契處。山僧今日也要諸人共知。乃頌。

莫分彼我。彼我無殊。困魚止濼。病鳥棲蘆。逡巡不進泥中履。爭得先生一卷書。

溈山問仰山。終日與子商量。成得個什麼邊事。仰于空中畫一畫。師曰。若不是吾。終被子惑。

語浪谞云。盡謂溈仰父慈子孝。仔細看來。終是骨肉操戈。祇如溈山云。若不是吾終被子惑。是何意旨。扁舟江上風波險。潦倒漁翁是慣家。

盡日商量古佛言。當時一畫卻成冤。至今尚有溈山在。莫道宗枝絕子孫。(佛印元)

父子雖親共較量。胸中爭信有刀槍。當時一畫畫得斷。遍界葛藤無復生。(簡翁敬)

溈山一日見野火乃問道吾。還見火么。曰見。師曰從何處起。曰。除卻行住坐臥。請師別緻一問來。

連天野火了無涯。起處猶來辨作家。眼裡瞳人雙翳盡。面前遍界絕空華。道吾老也堪夸。汲水僧歸林下寺。待船人立渡頭沙。(佛燈珣)

野火炎炎何處起。紫煙紅焰便燒人。須知坐臥經行里。見得無殊用得親。(石溪月)

溈山因資國來參。乃指月示之。國以手撥三下。師曰。不道汝不見。只是見處太粗。

憨休干云。溈山寒光萬里。資國皓魄

【現代漢語翻譯】 現代漢語譯本：

言語嚴厲卻不使人畏懼，恭敬卻不落入俗套的禮節。橫著拿著拄杖，豎起拳頭。如果只是這樣，又如何能知道他們父子之間心意相通之處呢？我今天也要讓各位一同知曉。於是作頌：

不要區分你我，因為你我並無差別。困頓的魚兒只能在淺水洼里停留，生病的鳥兒只能棲息在蘆葦叢中。猶豫不決，不敢前進，就像穿著泥濘的鞋子一樣，又怎能得到先生的一卷書呢？

溈山（Weishan，地名/山名，也指溈山禪師）問仰山（Yangshan，人名，仰山禪師）：『整天和你商量，到底成就了什麼事情？』仰山在空中畫了一畫。溈山說：『如果不是我，終究會被你迷惑。』

語浪谞云（Yulang Xu Yun，人名）：都說溈仰（Weiyang，溈山和仰山）父慈子孝，仔細看來，終究是骨肉相殘。就像溈山說的：『如果不是我，終究會被你迷惑。』這是什麼意思呢？就像在扁舟江上，風波險惡，潦倒的漁翁才是行家。

整天商量著古佛的言語，當時那一畫卻成了冤案。至今還有溈山存在，不要說宗門絕了子孫。（佛印元，Foyin Yuan，人名）

父子雖然親近，也要互相較量，心中爭鬥，相信彼此都有刀槍。當時那一畫如果畫得斷，遍佈世界的葛藤就不會再生。（簡翁敬，Jian Wengjing，人名）

溈山有一天看見野火，於是問（他的弟子）道吾（Daowu，人名）：『還看見火嗎？』道吾說：『看見了。』溈山說：『從哪裡起來的？』道吾說：『除了行住坐臥，請師父另外問一個問題。』

連天的野火無邊無際，起火之處仍然要辨別是誰放的。如果眼裡瞳人雙眼昏花，那麼面前的世界就全是虛幻。道吾老了也值得誇獎，汲水的僧人回到林下的寺廟，等待船隻的人站在渡口的沙灘上。（佛燈珣，Fodeng Xun，人名）

野火熊熊從何處燃起？紫色的煙霧和紅色的火焰燒灼著人們。要知道在行住坐臥之中，所見到的沒有什麼不同，用起來才會親切。（石溪月，Shixiyue，人名）

溈山因為資國（Ziguo，地名/寺名）來參拜，於是指著月亮給他看。資國用手撥了三下。溈山說：『不是說你沒看見，只是你見到的太粗淺了。』

憨休干云（Hanxiu Gan Yun，人名）：溈山的寒光照耀萬里，資國的皓月

【English Translation】 English version:

Words are stern but not intimidating, respectful but not conventionally polite. Holding a staff horizontally, raising a fist vertically. If it's just like this, how can one know the place where the father and son resonate with each other? This mountain monk also wants everyone to know today. Hence, a verse:

Do not distinguish between 'that' and 'this,' for 'that' and 'this' are not different. A trapped fish stops in a puddle, a sick bird perches on reeds. Hesitating and not advancing, like shoes in the mud, how can one obtain the master's scroll?

Weishan (Weishan, place name/mountain name, also refers to Weishan Chan Master) asked Yangshan (Yangshan, person's name, Yangshan Chan Master): 'All day long discussing with you, what have we accomplished?' Yangshan drew a stroke in the air. The master said, 'If it weren't for me, I would ultimately be deluded by you.'

Yulang Xu Yun (Yulang Xu Yun, person's name) said: Everyone says Weiyang (Weiyang, Weishan and Yangshan) are a loving father and son, but looking closely, it is ultimately internal strife. Like Weishan said: 'If it weren't for me, I would ultimately be deluded by you.' What is the meaning of this? Like on a small boat on the river, the wind and waves are dangerous, the潦倒(liáodǎo, down and out) fisherman is the expert.

All day long discussing the words of the ancient Buddhas, that one stroke at that time became a wrong. Even now Weishan still exists, don't say the lineage has no descendants. (Foyin Yuan, Foyin Yuan, person's name)

Although father and son are close, they still measure each other, believing there are knives and spears in each other's hearts. If that one stroke had been decisively drawn, the creeping vines throughout the world would not grow again. (Jian Wengjing, Jian Wengjing, person's name)

One day, Weishan saw a wildfire and asked (his disciple) Daowu (Daowu, person's name): 'Do you see the fire?' Daowu said, 'I see it.' Weishan said, 'Where did it start?' Daowu said, 'Apart from walking, standing, sitting, and lying down, please ask another question, Master.'

The wildfire connects to the sky, boundless and without limit, the place where it starts still needs to be discerned by the maker. If the pupils in the eyes are completely blurred, then the world in front is all illusion. Old Daowu is also worthy of praise, the water-drawing monk returns to the temple under the forest, the person waiting for the boat stands on the sandy shore of the ferry. (Fodeng Xun, Fodeng Xun, person's name)

Where does the raging wildfire start? Purple smoke and red flames burn people. You must know that in walking, standing, sitting, and lying down, what is seen is no different, and using it will be intimate. (Shixiyue, Shixiyue, person's name)

Because Ziguo (Ziguo, place name/temple name) came to pay respects, Weishan pointed to the moon to show him. Ziguo brushed it three times with his hand. Weishan said, 'It's not that you didn't see it, it's just that what you saw was too coarse.'

Hanxiu Gan Yun (Hanxiu Gan Yun, person's name) said: Weishan's cold light shines ten thousand miles, Ziguo's bright moon

一輪。既然見處同明。因甚又道太粗。璞逢敏手方增價。詩到重吟始見工。復頌。

孤光迥迥映長空。一道清輝萬古同。自是姮娥情未瞥。猶憐身在廣寒宮。

溈山坐次。見仰山從方丈前過。師曰。若是百丈先師。子須吃痛棒始得。曰今日事作么生。師曰合取兩片皮有分。曰此恩難報。師曰。非子不才。老僧年邁。曰今日親見百丈師翁。師曰子向甚句中見先師。曰。不道見。只是無別。師曰始終作家。

林皋豫云。啐啄同時。箭鋒相拄。溈仰父子。可謂知音。雖然。若是明眼衲僧。未舉先知落處。

溈山因僧問如何是露地白牛。師曰叱叱。曰啖喂何物。師曰吃吃。

白牛生下是白牛。現起堂堂莫外求。是我不能藏委曲。直下分明是一頭。(般若柔)

白牛露地沒遮闌。在處橫眠在處閑。水草恣情甘美足。醍醐純出潤良田。(汾陽昭)

玉角霜毛露地牛。人間天上顯蹤由。不同雪嶺時時吼。肯若溈山日日收。冷吸月光無影像。遍經塵國任遨遊。牧童忽上須彌頂。指出乾坤那一頭。(洞山聰)

露地白牛起問端。隨緣叱叱齒牙寒。不知飲啄是何物。吃吃直教滄海乾。(天童覺)

宗鑒法林卷三十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

【現代漢語翻譯】 現代漢語譯本： 一輪。既然見地相同而明澈，為何又說太粗糙？璞玉遇到能工巧匠才能增添價值，詩歌經過反覆吟詠才能顯現功力。再次頌揚。

孤光遠遠地照映著長空，一道清輝萬古相同。只是因為姮娥（嫦娥的別稱）的情意未曾瞥見，仍然憐惜自己身在廣寒宮（月宮的別稱）。

溈山（溈山靈祐禪師）在座位上，看見仰山（仰山慧寂禪師）從方丈前經過。溈山說：『如果是百丈先師（百丈懷海禪師），你必定要吃痛棒才行。』仰山說：『今天的事情該如何處置？』溈山說：『合上兩片皮還有份。』仰山說：『此恩難以報答。』溈山說：『不是你不成才，是老僧我年邁了。』仰山說：『今天親眼見到了百丈師翁。』溈山說：『你從哪一句中見到先師？』仰山說：『不說見到，只是沒有分別。』溈山說：『始終是個行家。』

林皋豫云：『啐啄同時，箭鋒相拄。』溈仰父子，可謂知音。雖然如此，如果是明眼的衲僧（僧人的別稱），未舉先知落處。

溈山因為僧人問：『如何是露地白牛？』溈山說：『叱叱（驅趕的聲音）。』僧人問：『餵養什麼東西？』溈山說：『吃吃（牛吃東西的聲音）。』

白牛生下來就是白牛，顯現出來堂堂正正，不要向外尋求。是我不能隱藏委曲，直接分明就是一頭牛。（般若柔）

白牛在露地上沒有遮攔，到處橫臥，到處悠閑。水草隨意，甘美充足，醍醐（比喻佛法）純正流出，滋潤良田。（汾陽昭）

玉角霜毛的露地牛，人間天上顯現軌跡。不同於雪嶺（喜馬拉雅山）時時吼叫，肯像溈山一樣日日收斂。冷冷地吸取月光，沒有影像，遍經塵世各國，任憑遨遊。牧童忽然登上須彌頂（佛教中的世界中心），指出乾坤（天地）的那一頭。（洞山聰）

露地白牛引起問端，隨緣叱叱，牙齒都感到寒冷。不知飲啄的是什麼東西，吃吃，直接讓滄海乾涸。（天童覺）

宗鑒法林卷三十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

【English Translation】 English version: A single round. Since the seeing is the same and clear, why say it's too coarse? Jade gains value when it meets a skilled hand, and a poem's merit is seen when it's repeatedly recited. A further verse:

A solitary light shines far and wide, reflecting the long sky. A single ray of clear light is the same throughout the ages. It's just that Heng'e's (another name for Chang'e, the moon goddess) feelings have not been glimpsed, and she still pities herself being in the Guanghan Palace (the Moon Palace).

When Weishan (Zen Master Weishan Lingyou) was seated, he saw Yangshan (Zen Master Yangshan Huiji) passing in front of the abbot's room. Weishan said, 'If it were the late Master Baizhang (Zen Master Baizhang Huaihai), you would have to receive a painful beating.' Yangshan said, 'How should today's matter be handled?' Weishan said, 'Closing the two pieces of skin still has a share.' Yangshan said, 'This kindness is difficult to repay.' Weishan said, 'It's not that you are not talented, but this old monk is old.' Yangshan said, 'Today I personally saw the late Master Baizhang.' Weishan said, 'From which sentence did you see the late Master?' Yangshan said, 'I don't say I saw him, but there is no difference.' Weishan said, 'Always a master.'

Lin Gao Yu said, 'The peck and the knock are simultaneous, the arrow points meet.' The Weishan and Yangshan father and son can be called kindred spirits. However, if it is a clear-eyed monk, he will know where it falls before it is raised.

Weishan, because a monk asked, 'What is the white ox in the open field?' Weishan said, 'Chih! Chih! (sound of driving away).' The monk asked, 'What is it fed?' Weishan said, 'Eat! Eat! (sound of an ox eating).'

The white ox is born white, appearing dignified and upright, do not seek it outside. It is that I cannot hide the details, directly and clearly it is an ox. (Prajna Soft)

The white ox in the open field has no barriers, lying down everywhere, leisurely everywhere. Water and grass are free and sweet, and pure ghee (metaphor for Buddhist Dharma) flows out, nourishing good fields. (Fen Yang Zhao)

The jade-horned, frost-haired ox in the open field, its traces are revealed in the human and heavenly realms. Unlike the Snow Mountain (Himalayas) that roars from time to time, it is willing to be like Weishan, collecting itself day by day. Coldly absorbing the moonlight, without an image, traveling through the dusty countries, roaming freely. The cowherd suddenly ascends the summit of Mount Sumeru (the center of the world in Buddhism), pointing out that end of the universe. (Dongshan Cong)

The white ox in the open field raises the question, following conditions, 'Chih! Chih!', the teeth feel cold. Not knowing what it drinks and pecks, 'Eat! Eat!', directly causing the vast sea to dry up. (Tiandong Jue)

Zongjian Falin, Volume 39 卍 New Continued Canon, Volume 66, No. 1297, Zongjian Falin

宗鑒法林卷四十

集云堂　編

大鑒下五世

袁州仰山慧寂智通禪師(溈山祐嗣)

有梵僧從空而至。師問近離甚處。曰西天。師曰幾時離彼。曰今早。師曰何太遲生。曰遊山玩水。師曰神通遊戲則不無。阇黎佛法須還老僧始得。曰特來東土禮文殊。卻遇小釋迦。遂出梵書貝多葉與師。作禮乘空而去。自此號小釋迦。

東林總云。大小仰山被他將兩杓惡水驀頭澆了也。當時集云峰下自有正令。何不施行。且道作么生是正令。咄。　黃龍新云。大小仰山被者僧熱瞞。更出貝多梵書涂糊一上。如今更有異僧從空而至云巖門下。喚來洗腳。　泐潭準云。可惜仰山放過者漢。當時若是寶峰便與擒住。須教維那僧堂前撞鐘集眾。責狀趕出。況佛法不當人情。既稱羅漢。諸漏已盡梵行已立。為什麼不歸家穩坐。祇管遊山玩水。　昭覺勤云。驅耕夫之牛。奪饑人之食。是從上爪牙。者僧具許多神通妙用。到仰山面前直得目瞪口呿。何故。鶴有九皋難翥翼。馬無千里漫追風。　大溈泰云。仰山祇知進前趁鹿。不知身墮網羅。者僧偶爾成文。頗有衲僧氣息。若人會得。許你倒捋虎鬚。

遠離西竺路迢迢。親向支那弄海潮。若要清風生閫外。拽來更與四藤條。(南華昺)

瞬目西天。此土揚

【現代漢語翻譯】 現代漢語譯本 宗鑒法林卷四十

集云堂 編

大鑒下五世

袁州仰山慧寂智通禪師（溈山祐（Wéishān Yòu）嗣）

有梵僧從空而至。仰山慧寂智通禪師問他：『你最近從哪裡來？』梵僧說：『西天（Xītiān）。』禪師問：『你什麼時候離開那裡的？』梵僧說：『今天早上。』禪師說：『為什麼來得這麼遲？』梵僧說：『遊山玩水。』禪師說：『神通遊戲或許有，但阇黎（Shélí，意為出家人）的佛法必須從老僧這裡才能得到。』梵僧說：『我特地來東土（Dōngtǔ，指中國）禮拜文殊（Wénshū）菩薩，卻遇到了小釋迦（Shìjiā）。』於是拿出梵文書寫的貝多葉（Bèiduōyè）獻給禪師，行禮后乘空而去。從此，仰山慧寂智通禪師就被稱為小釋迦。

東林總（Dōnglín Zǒng）說：『大小仰山（Dàxiǎo Yǎngshān）都被他用兩勺髒水當頭澆了。』當時集云峰（Jíyún Fēng）下自有正令，為什麼不施行？那麼，什麼是正令呢？咄！黃龍新（Huánglóng Xīn）說：『大小仰山被這個僧人欺騙了，還拿出貝多梵書來涂糊一番。』如今再有異僧從空來到云巖（Yúnyán）門下，把他叫來洗腳。泐潭準（Lètán Zhǔn）說：『可惜仰山放過了這個人。當時如果我是寶峰（Bǎofēng），就抓住他了，一定要教維那（Wéiná）在僧堂前撞鐘集眾，責問他並趕出去。況且佛法不講人情，既然自稱羅漢（Luóhàn），諸漏已盡，梵行已立，為什麼不回家安穩地坐著，只管遊山玩水？』昭覺勤（Zhāojué Qín）說：『驅趕耕夫的牛，奪走飢餓人的食物，這是從上的爪牙。』這個僧人具有如此多的神通妙用，到仰山面前卻只能目瞪口呆。為什麼呢？鶴有九皋（Jiǔgāo）也難以展翅，馬無千里也枉然追風。大溈泰（Dàwéi Tài）說：『仰山只知道向前追逐鹿，不知道自己已經身陷網羅。』這個僧人偶爾成文，頗有衲僧（Nàsēng）的氣息。如果有人會得，就允許你倒捋虎鬚。

遠離西竺（Xīzhú）路途遙遠，親自來到支那（Zhīnà，指中國）戲弄海潮。若要清風吹到閫（kǔn）外，拽來再給四藤條。（南華昺（Nánhuá Bǐng））

瞬目西天，此土揚。

【English Translation】 English version Zong Jian Fa Lin, Scroll 40

Compiled by Jiyun Hall

Fifth Generation from Dajian

Zen Master Huiji Zhitong of Yangshan in Yuanzhou (Successor of Weishan You)

A Brahman monk arrived from the sky. The Master asked, 'Where have you come from recently?' He said, 'The Western Heaven (Xītiān).' The Master asked, 'When did you leave there?' He said, 'This morning.' The Master said, 'Why are you so late?' He said, 'Traveling and enjoying the scenery.' The Master said, 'Supernatural powers and games may be present, but the Dharma of the Acharya (Shélí, meaning a monastic teacher) must be obtained from this old monk.' He said, 'I came specifically to the Eastern Land (Dōngtǔ, referring to China) to pay homage to Manjusri (Wénshū), but I encountered a small Sakyamuni (Shìjiā).' Then he presented a palm leaf (Bèiduōyè) inscribed with Sanskrit writings to the Master, paid his respects, and departed into the sky. From then on, Zen Master Huiji Zhitong of Yangshan was called the small Sakyamuni.

Donglin Zong (Dōnglín Zǒng) said, 'Both big and small Yangshan (Dàxiǎo Yǎngshān) have been doused with two ladles of dirty water.' At that time, there was a proper order under Jiyun Peak (Jíyún Fēng), why was it not implemented? So, what is the proper order? 'Tut!' Huanglong Xin (Huánglóng Xīn) said, 'Both big and small Yangshan were deceived by this monk, who even brought out a palm leaf with Sanskrit writings to muddle things up.' Now, if another strange monk arrives from the sky at the gate of Yunyan (Yúnyán), call him to wash his feet. Letan Zhun (Lètán Zhǔn) said, 'It's a pity that Yangshan let this man go. If I were Baofeng (Bǎofēng) at that time, I would have caught him. I would have definitely told the director (Wéiná) to ring the bell in front of the monks' hall to gather the assembly, interrogate him, and drive him out. Moreover, the Buddha-dharma does not cater to human sentiments. Since he claims to be an Arhat (Luóhàn), with all defilements exhausted and pure conduct established, why doesn't he stay at home peacefully and instead only travels and enjoys the scenery?' Zhaojue Qin (Zhāojué Qín) said, 'Driving away the farmer's ox and taking away the hungry man's food are the claws and teeth of those above.' This monk possesses so many supernatural powers and wonderful functions, yet in front of Yangshan, he can only stare blankly. Why? A crane has difficulty spreading its wings even in the nine marshes (Jiǔgāo), and a horse chases the wind in vain without traveling a thousand miles. Dawei Tai (Dàwéi Tài) said, 'Yangshan only knew to chase the deer forward, not knowing that he had fallen into the net.' This monk occasionally composes, possessing the air of a mendicant monk (Nàsēng). If someone understands this, you are allowed to stroke the tiger's whiskers backwards.

Far away from the Western Heaven (Xīzhú), the road is long, personally coming to China (Zhīnà) to play with the sea tides. If you want a clear breeze to blow outside the boudoir (kǔn), drag it over and give it four rattan sticks. (Nanhua Bing (Nánhuá Bǐng))

A blink to the Western Heaven, this land flourishes.

眉。此土西天。出息千重百匝。入息一念萬年。禪禪。閻浮樹在海南邊。(南堂靜)

仰山住東平。溈山送書並鏡至。師上堂提起曰。且道是溈山鏡東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。眾無語。師遂撲破。

五祖戒云。更請和尚說道理看。驀奪打破。

提起分明照正邪。眾人皆不啟唇牙。譬如賣物無人買。最後須歸本主家。(洞山聰)

溈山古鏡仰山提。日上東方月落西。撲落不知誰拾得。秋風索索草萋萋。(保寧勇)

八十婆婆學畫眉。風流意比少年時。若無明鏡分妍丑。盡道不勞紅粉施。(上方益)

比謂拈來伸一問。如何舉眾盡茫然。不因一撲百雜碎。定作人間醜婦冤。(西禪凈)

仰山嘗夢往彌勒內院居第二座。有一尊者白椎曰。今日當第二座說法。師起白椎曰。摩訶衍法離四句絕百非。諦聽諦聽。眾皆散去。及覺舉似溈。溈曰子已登聖位。師便禮拜。

溈山秀云。依文解義即不無。忽然彌勒會中有個作者。才見伊道摩訶衍法。聲未絕便云。合取兩片皮。非惟止絕仰山寐語。亦免使後人夢中說夢。　瑯玡覺云。且道聖眾肯仰山不肯仰山。若肯。又孤負仰山。若不肯仰山。平地吃交。山僧

【現代漢語翻譯】 現代漢語譯本：

眉。此土西天。出息千重百匝，入息一念萬年。禪禪。閻浮樹（Jambudvipa，指我們所居住的這個世界）在海南邊。(南堂靜) 仰山（Yangshan，人名）住在東平（Dongping，地名）。溈山（Weishan，人名）送書和鏡子到。仰山和尚上堂提起鏡子說：『且說這是溈山的鏡子還是東平的鏡子？如果說是東平的鏡子，又是溈山送來的。如果說是溈山的鏡子，又在東平手裡。說得對就留下，說不對就打碎它。』眾人沒有說話。仰山於是打碎了鏡子。 五祖戒（Wuzu Jie，人名）說：『再請和尚說說道理看看。』隨即奪過鏡子打破。 提起分明照正邪，眾人皆不啟唇牙。譬如賣物無人買，最後須歸本主家。(洞山聰) 溈山古鏡仰山提，日上東方月落西。撲落不知誰拾得，秋風索索草萋萋。(保寧勇) 八十婆婆學畫眉，風流意比少年時。若無明鏡分妍丑，盡道不勞紅粉施。(上方益) 比謂拈來伸一問，如何舉眾盡茫然。不因一撲百雜碎，定作人間醜婦冤。(西禪凈) 仰山曾經夢見自己到彌勒內院（Maitreya Inner Court，彌勒菩薩居住的地方）坐在第二座。有一位尊者敲椎說：『今天應當由第二座說法。』仰山起身敲椎說：『摩訶衍法（Mahayana Dharma，大乘佛法）離開四句，斷絕百非。諦聽諦聽。』眾人全都散去。醒來后告訴溈山，溈山說：『你已經登上聖位。』仰山便禮拜。 溈山秀（Weishan Xiu，人名）說：『按照文字解釋經義不是不可以，但如果彌勒會中有一個真正懂得的人，剛聽到他說摩訶衍法，話音未落就會說：『合上你的兩片嘴皮！』這樣不僅可以阻止仰山說夢話，也可以避免後人夢中說夢。』瑯玡覺（Langye Jue，人名）說：『且說聖眾認可仰山還是不認可仰山？如果認可，又辜負了仰山。如果不認可仰山，那就自討苦吃。』山僧（shan seng，和尚自稱）

【English Translation】 English version:

Eyebrows. This land, Western Heaven. Exhalation a thousand layers, a hundred folds; inhalation, a single thought, ten thousand years. Chan, chan. The Jambudvipa (Jambudvipa, referring to the world we live in) tree is on the edge of Hainan. (Nantang Jing) Yangshan (Yangshan, a person's name) lived in Dongping (Dongping, a place name). Weishan (Weishan, a person's name) sent a book and a mirror. Abbot Yangshan, ascending the hall, raised the mirror and said, 'Tell me, is this Weishan's mirror or Dongping's mirror? If it is said to be Dongping's mirror, it was sent by Weishan. If it is said to be Weishan's mirror, it is in Dongping's hands. If you can speak correctly, keep it; if you cannot, I will smash it.' The assembly was silent. Yangshan then smashed the mirror. Wuzu Jie (Wuzu Jie, a person's name) said, 'Please, Abbot, speak some principles for us to see.' He then snatched the mirror and broke it. Raising it, it clearly illuminates right and wrong, yet the assembly does not open their lips. Like selling goods with no buyers, in the end, it must return to its original owner. (Dongshan Cong) Weishan's ancient mirror, Yangshan raises it; the sun rises in the east, the moon sets in the west. Smashed, who knows who will pick it up; the autumn wind rustles, the grass grows lush. (Baoning Yong) An eighty-year-old woman learns to paint her eyebrows; her amorous feelings are like those of her youth. If there were no clear mirror to distinguish beauty from ugliness, it would be said that rouge and powder are not needed. (Shangfang Yi) It is said that it was picked up to ask a question, but how is it that the whole assembly is at a loss? If it were not smashed into a hundred pieces, it would surely make an ugly woman in the world feel wronged. (Xichan Jing) Yangshan once dreamed that he went to Maitreya's Inner Court (Maitreya Inner Court, the place where Maitreya Bodhisattva resides) and sat in the second seat. A venerable one struck the gavel and said, 'Today, the second seat should expound the Dharma.' Yangshan rose, struck the gavel, and said, 'The Mahayana Dharma (Mahayana Dharma, the Great Vehicle Buddhism) is apart from the four phrases and cuts off the hundred negations. Listen carefully, listen carefully.' The assembly all dispersed. Upon awakening, he told Weishan, who said, 'You have already ascended to the holy position.' Yangshan then prostrated. Weishan Xiu (Weishan Xiu, a person's name) said, 'Explaining the meaning according to the text is not impossible, but if there were a true master in Maitreya's assembly, as soon as he heard him say Mahayana Dharma, before the words were finished, he would say, 'Shut your two lips!' This would not only stop Yangshan from talking in his sleep but also prevent later generations from dreaming within a dream.' Langye Jue (Langye Jue, a person's name) said, 'Tell me, does the holy assembly approve of Yangshan or not? If they approve, they would be letting Yangshan down. If they do not approve of Yangshan, they would be asking for trouble.' This mountain monk (shan seng, a monk referring to himself)

今日不惜眉毛與諸人說破。摩訶衍法離四句絕百非。你若舉似諸方。諸方恁么會。入地獄如箭射。　天童覺舉公案畢云。玉女依俙夜動機。錦絲歷歷吐梭臍。水天湛碧全功墮。雪月寒清一色迷。諸禪德。全功負墮一色猶迷。作么生體悉得相應去。權掛垢衣云是佛。卻披珍御複名誰。　東禪觀云。尊者白椎聖眾便散。不妨使人疑著。卻待第二杓惡水潑了方始惺惺。遲也。且如摩訶衍法離四句絕百非。道已道了。諸人還識仰山么。　報恩秀云。大溈若解𢌞光返照。和萬松無地容身。莫有夢中了了醉里惺惺者么。　天童悟云。大小仰山刺腦入膠盆。被尊者白椎云。今當第二座說法。腦門粉碎了也。當時拂袖便行。直令一院聖眾疑著。猶更白椎。逐塊不少。

夢中擁衲參耆舊。列聖森森坐其右。當仁不讓楗椎鳴。說法無畏師子吼。心安如海。膽量如斗。鮫目淚流。蚌腸珠剖。譫語誰知泄我機。龐眉應笑揚家醜。離四句絕百非。馬師父子病休醫。(天童覺)

夢裡談空也大奇。百非四句若為離。當時能舉摩竭令。何必堂中下一椎。(本覺一)

仰山因龐公問。久響仰山。到來為什麼卻覆。師豎起拂子。公曰恰是。師曰是仰是覆。公乃打露柱曰。雖然無人。也要露柱證明。師擲拂子曰。若到諸方。一任舉似。

【現代漢語翻譯】 現代漢語譯本： 今天我不惜把眉毛都說掉了，也要和你們說破。摩訶衍法（Mahayana Dharma，大乘佛法）離開了四句，斷絕了一切相對的肯定和否定。你們如果把這些話告訴其他地方的人，他們如果這樣理解，就會像箭一樣射入地獄。天童覺（Tiandong Jue，禪師名號）說完公案后說，玉女依稀在夜晚轉動織布機，錦絲清晰地從梭子中吐出。水天湛藍，所有的功用都消失了，雪月寒冷清澈，一切都融為一色。各位禪德，所有的功用都消失了，一切仍然迷惑，要怎樣才能體會到相應呢？暫時掛上沾滿污垢的衣服說是佛，卻又披上珍貴的衣服，又該叫什麼呢？東禪觀（Dongchan Guan，禪師名號）說，尊者敲擊木椎，聖眾便散去，不妨讓人疑惑。等到第二瓢髒水潑來，才開始醒悟，已經晚了。就像摩訶衍法離開了四句，斷絕了一切相對的肯定和否定，該說的都已經說了，各位還認識仰山（Yangshan，禪師名號）嗎？報恩秀（Baoen Xiu，禪師名號）說，大溈（Dawei，禪師名號）如果懂得迴光返照，萬松（Wansong，禪師名號）就沒有地方容身了。難道有人在夢中清醒，在醉里明白了嗎？天童悟（Tiantong Wu，禪師名號）說，大小仰山刺腦入膠盆，被尊者敲擊木椎說，現在輪到第二座說法，腦門都粉碎了。當時如果拂袖而去，直接讓整個寺院的聖眾疑惑，還要敲擊木椎，逐個駁斥，一點也不少。

夢中穿著僧衣拜訪老前輩，眾聖賢莊嚴肅穆地坐在他的右邊。當仁不讓地敲響木椎，說法時無所畏懼，如獅子吼。心像大海一樣平靜，膽量像斗一樣大。鮫魚流下眼淚，蚌的內臟剖開，露出珍珠。胡說八道誰知道泄露了我的玄機，白髮老翁應該嘲笑我暴露了家醜。離開了四句，斷絕了一切相對的肯定和否定，馬祖（Mazu，禪師名號）師徒的病沒法醫治。（天童覺）

夢裡談空也太奇怪了，斷絕一切相對的肯定和否定，要怎樣才能離開四句呢？當時如果能舉起摩竭魚（M羯魚，傳說中的一種大魚）的命令，何必在堂中敲擊木椎呢？（本覺一）

仰山（Yangshan，禪師名號）因為龐公（Pangong，人名）問：久聞仰山之名，到來為什麼卻顛倒了？仰山豎起拂塵。龐公說：恰好是這樣。仰山說：是仰還是覆？龐公就打露柱說：雖然沒有人，也要露柱來證明。仰山擲下拂塵說：如果到了其他地方，任憑你們去說。

【English Translation】 English version: Today, I will not hesitate to speak frankly, even if it costs me my eyebrows. The Mahayana Dharma (Mahayana Dharma) transcends the four propositions and cuts off all relative affirmations and negations. If you tell these words to people in other places, and they understand them in this way, they will be shot into hell like an arrow. Tiantong Jue (Tiantong Jue, a Zen master's name) said after finishing the Koan, 'The jade maiden vaguely moves the loom at night, and the brocade silk clearly emerges from the shuttle. The water and sky are azure, and all functions disappear. The snow and moon are cold and clear, and everything merges into one color. All of you Zen practitioners, all functions have disappeared, and everything is still confused. How can you experience correspondence? Temporarily hang up clothes stained with dirt and call it Buddha, but then put on precious clothes, what should it be called?' Dongchan Guan (Dongchan Guan, a Zen master's name) said, 'The Venerable strikes the wooden mallet, and the holy assembly disperses, which may cause people to doubt. It is too late to wake up only after the second ladle of dirty water is poured. Just like the Mahayana Dharma transcends the four propositions and cuts off all relative affirmations and negations, everything that needs to be said has already been said. Do you all still recognize Yangshan (Yangshan, a Zen master's name)?' Baoen Xiu (Baoen Xiu, a Zen master's name) said, 'If Dawei (Dawei, a Zen master's name) understands how to reflect inward, Wansong (Wansong, a Zen master's name) will have no place to stand. Is there anyone who is awake in a dream and understands in drunkenness?' Tiantong Wu (Tiantong Wu, a Zen master's name) said, 'Big and small Yangshan pierce the brain and enter the glue pot, and are struck by the Venerable with a wooden mallet, saying, 'Now it is the second seat's turn to speak,' and the forehead is shattered. If he had left with a flick of his sleeve at that time, directly causing the entire monastery's holy assembly to doubt, he would still strike the wooden mallet, refuting each one, not missing a single one.'

In a dream, wearing a monk's robe, I visit the old predecessors, and the holy sages sit solemnly on his right. Without yielding to anyone, he strikes the wooden mallet, and when preaching, he is fearless, like a lion's roar. The heart is as calm as the sea, and the courage is as big as a dipper. The shark sheds tears, and the蚌's intestines are dissected, revealing pearls. Who knows that nonsense reveals my secrets, and the white-haired old man should laugh at me for exposing family scandals. Transcending the four propositions and cutting off all relative affirmations and negations, the illness of Mazu (Mazu, a Zen master's name) and his disciples cannot be cured. (Tiantong Jue)

Talking about emptiness in a dream is also very strange. How can one leave the four propositions by cutting off all relative affirmations and negations? If he could have raised the order of the Makara fish (Makara, a legendary large fish) at that time, why would he need to strike the wooden mallet in the hall? (Benjue Yi)

Yangshan (Yangshan, a Zen master's name) because Pangong (Pangong, a person's name) asked: I have long heard of Yangshan's name, why is it upside down when I arrive? Yangshan raised the whisk. Pangong said: That's exactly it. Yangshan said: Is it up or down? Pangong then struck the pillar and said: Although there is no one, the pillar must also prove it. Yangshan threw down the whisk and said: If you go to other places, you are free to say it.

隱靜岑云。大小仰山被龐公一拶。直得手忙腳亂。祇如居士打露柱一下作么生。鯨吞海水盡。露出珊瑚枝。

兩個八文為十六。從頭數過猶不足。拿來亂撒向階前。滿地團團苔蘚綠。(白雲端)

賊偷賊物太希奇。好手還他夥伴知。今日併贓齊捉獲。得便宜是落便宜。(保寧勇)

不畏傾湫倒岳來。軒轅寶鏡有高臺。得牛還馬兩無負。一任時流胡亂猜。(磬山修)

仰山因歸溈山省覲。溈問子既稱善知識。怎辨得諸方來者知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見僧來。便豎起拂子問伊。諸方還說者個不說。又曰。者個且置。諸方老宿意作么生。溈嘆曰此是從上宗門中牙爪。

紫雲端云。溈山無事生事。為憐三歲子。仰山承虛接響。弄醜出乖。俱未免遭人怪笑。當時眾中若有個漢見伊舉拂。便好近前奪卻。大聲一喝而去。溈山父子雖有通身牙爪。亦當倒退三千里。

仰山到巖頭。頭舉起拂子。師展坐具。頭拈拂子擲背後。師將坐具搭肩上而出。頭曰。我不肯汝放。祇肯汝收。

一豎一展。一放一收。仰山弄險。過似巖頭。不是隨風回櫓棹。幾乎翻卻釣魚舟。(斷橋倫)

仰山坐次。有僧問和尚還識字否。師曰隨分。僧乃

【現代漢語翻譯】 現代漢語譯本：

隱靜岑云（地名）。大小仰山（地名）被龐公（人名，居士）一拶（逼問），直弄得手忙腳亂。比如居士打露柱（寺廟中的柱子）一下，會怎麼樣？鯨魚吞盡海水，露出珊瑚枝。

兩個八文（錢幣單位）加起來是十六。從頭數過還是不夠。拿來胡亂撒向臺階前，滿地團團都是綠色的苔蘚。(白雲端)

賊偷賊物太稀奇。高明的賊還讓同夥知道。今天連贓物一起捉獲，得到便宜就是失去便宜。(保寧勇)

不怕傾盆大雨，不怕山嶽倒塌。軒轅寶鏡（傳說中的寶鏡）有高臺。得到牛還了馬，兩不相欠。任憑世人胡亂猜測。(磬山修)

仰山（僧人）因為要回去溈山（地名）探望。溈山（僧人）問：『你既然被稱為善知識（精通佛法的人），怎麼辨別從各方來的人，知道或不知道，有師承或沒有師承，是義學還是玄學？你試著說說看。』仰山（僧人）說：『慧寂（仰山的名字）有驗證的方法。只要見到僧人來，就豎起拂子（一種法器）問他：各方還說這個不說？』又說：『這個且放一邊，各方老宿（有經驗的僧人）的意圖是什麼？』溈山（僧人）讚歎說：『這是從上宗門（禪宗）中的牙爪（比喻得力助手）。』

紫雲端（僧人）說：溈山（僧人）無事生事，是爲了憐愛三歲的孩子。仰山（僧人）承虛接響，弄醜出乖，都免不了被人怪笑。當時眾人中如果有人見到他舉拂子，就應該上前奪走，大聲一喝而去。溈山（僧人）父子即使有通身的牙爪，也應當倒退三千里。

仰山（僧人）到巖頭（地名）。巖頭（僧人）舉起拂子。仰山（僧人）展開坐具（僧人坐禪用的墊子）。巖頭（僧人）把拂子扔到背後。仰山（僧人）將坐具搭在肩上而出。巖頭（僧人）說：『我不肯放你走，只肯讓你收。』

一豎一展，一放一收。仰山（僧人）弄險，超過了巖頭（僧人）。不是隨風轉舵，幾乎翻了釣魚船。(斷橋倫)

仰山（僧人）坐著的時候，有僧人問：『和尚還識字嗎？』仰山（僧人）說：『隨分（略微識得）。』僧人於是…… English version:

Yinjing Cenyun (place name). Both Da and Xiao Yangshan (place names) were pressed by Pang Gong (person's name, a lay Buddhist), causing them to be in a flurry. For example, what would happen if a layperson hit a dew pillar (pillar in a temple)? A whale swallows all the seawater, revealing coral branches.

Two eight-wen (unit of currency) add up to sixteen. Counting from the beginning is still not enough. Take them and scatter them randomly in front of the steps, the ground is covered with green moss in clumps. (Baiyun Duan)

A thief stealing from a thief is too rare. A good thief also lets his partners know. Today, the stolen goods are seized together, gaining an advantage is losing an advantage. (Baoning Yong)

Not afraid of torrential rain, not afraid of mountains collapsing. The Xuanyuan Treasure Mirror (legendary mirror) has a high platform. Getting a cow and returning a horse, neither owes the other. Let the world guess wildly. (Qingshan Xiu)

Yangshan (monk) wanted to return to Guishan (place name) to visit. Guishan (monk) asked: 'Since you are called a good advisor (someone proficient in Buddhism), how do you distinguish those who come from various places, whether they know or do not know, whether they have a teacher or not, whether it is doctrinal learning or esoteric learning? Try to tell me.' Yangshan (monk) said: 'Huiji (Yangshan's name) has a way to verify. Whenever he sees a monk coming, he raises his whisk (a ritual object) and asks him: Do the various places still talk about this or not?' He also said: 'Let's put this aside for now, what is the intention of the experienced monks from various places?' Guishan (monk) praised: 'These are the teeth and claws (metaphor for capable assistants) from the ancestral gate (Zen Buddhism) above.'

Ziyun Duan (monk) said: Guishan (monk) creates trouble out of nothing, it is to love a three-year-old child. Yangshan (monk) echoes emptiness, making a fool of himself, and cannot avoid being laughed at. If someone in the crowd at that time saw him raise his whisk, he should have stepped forward to snatch it away, shouted loudly and left. Even if the Guishan (monk) father and son had teeth and claws all over their bodies, they should retreat three thousand miles.

Yangshan (monk) arrived at Yantou (place name). Yantou (monk) raised his whisk. Yangshan (monk) spread out his sitting mat (cushion used by monks for meditation). Yantou (monk) threw the whisk behind him. Yangshan (monk) put the sitting mat on his shoulder and left. Yantou (monk) said: 'I am not willing to let you go, I am only willing to let you take it back.'

One raises and one spreads, one releases and one takes back. Yangshan (monk) takes risks, surpassing Yantou (monk). If it weren't for steering with the wind, the fishing boat would have almost capsized. (Duanqiao Lun)

While Yangshan (monk) was sitting, a monk asked: 'Does the abbot still know how to read?' Yangshan (monk) said: 'Slightly.' The monk then...

【English Translation】 English version:

Yinjing Cenyun (place name). Both Da and Xiao Yangshan (place names) were pressed by Pang Gong (person's name, a lay Buddhist), causing them to be in a flurry. For example, what would happen if a layperson hit a dew pillar (pillar in a temple)? A whale swallows all the seawater, revealing coral branches.

Two eight-wen (unit of currency) add up to sixteen. Counting from the beginning is still not enough. Take them and scatter them randomly in front of the steps, the ground is covered with green moss in clumps. (Baiyun Duan)

A thief stealing from a thief is too rare. A good thief also lets his partners know. Today, the stolen goods are seized together, gaining an advantage is losing an advantage. (Baoning Yong)

Not afraid of torrential rain, not afraid of mountains collapsing. The Xuanyuan Treasure Mirror (legendary mirror) has a high platform. Getting a cow and returning a horse, neither owes the other. Let the world guess wildly. (Qingshan Xiu)

Yangshan (monk) wanted to return to Guishan (place name) to visit. Guishan (monk) asked: 'Since you are called a good advisor (someone proficient in Buddhism), how do you distinguish those who come from various places, whether they know or do not know, whether they have a teacher or not, whether it is doctrinal learning or esoteric learning? Try to tell me.' Yangshan (monk) said: 'Huiji (Yangshan's name) has a way to verify. Whenever he sees a monk coming, he raises his whisk (a ritual object) and asks him: Do the various places still talk about this or not?' He also said: 'Let's put this aside for now, what is the intention of the experienced monks from various places?' Guishan (monk) praised: 'These are the teeth and claws (metaphor for capable assistants) from the ancestral gate (Zen Buddhism) above.'

Ziyun Duan (monk) said: Guishan (monk) creates trouble out of nothing, it is to love a three-year-old child. Yangshan (monk) echoes emptiness, making a fool of himself, and cannot avoid being laughed at. If someone in the crowd at that time saw him raise his whisk, he should have stepped forward to snatch it away, shouted loudly and left. Even if the Guishan (monk) father and son had teeth and claws all over their bodies, they should retreat three thousand miles.

Yangshan (monk) arrived at Yantou (place name). Yantou (monk) raised his whisk. Yangshan (monk) spread out his sitting mat (cushion used by monks for meditation). Yantou (monk) threw the whisk behind him. Yangshan (monk) put the sitting mat on his shoulder and left. Yantou (monk) said: 'I am not willing to let you go, I am only willing to let you take it back.'

One raises and one spreads, one releases and one takes back. Yangshan (monk) takes risks, surpassing Yantou (monk). If it weren't for steering with the wind, the fishing boat would have almost capsized. (Duanqiao Lun)

While Yangshan (monk) was sitting, a monk asked: 'Does the abbot still know how to read?' Yangshan (monk) said: 'Slightly.' The monk then...

右旋一匝曰是什麼字。師于地上書個十字。僧又左旋一匝曰是什麼字。師改十字作卍字。僧畫一圓相兩手拓如修羅擎日月勢曰是什麼字。師乃畫圓相圍卻卍字。僧乃作樓至勢。師曰如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮拜騰空而去。

報恩秀云。仰山十字。注也注了。說也說破。更要後面許多粥飯氣作么。當時待問師識字否。何不道自來文寡。看他又且如何。　笑巖寶云。大小仰山泥水不分。待者僧作樓至勢。劈脊便打。云者野狐精。何故如此。不見道。是真難掩。是偽不昌。

道環之虛未盈。空印之手未形。妙運天輪地軸。密羅武緯文經。放開捏聚。獨立同行。機發玄樞兮青天激電。眼合紫光兮白日見星。(天童覺)

坐斷乾坤正眼明。傾湫倒岳不曾驚。從來浩蕩康衢路。那怕行人夜扣門。(理安問)

仰山一日坐次。一僧來問訊了。向東邊叉手而立。以目視師。師垂左足。僧過西邊叉手立。師垂右足。僧向中間叉手立。師雙足收坐。僧禮拜。師曰老僧自住此。未曾打著一人。拈拄杖便打。僧騰空而去。

法林音云。好一棒。可惜太遲生。

草舍蕭蕭寄白雲。故人遠訪意慇勤。寒暄禮節皆通罷。難免杯茶且奉君。(南叟茂)

子晉吹笙

【現代漢語翻譯】 現代漢語譯本 『右旋一匝曰是什麼字』，僧人問。仰山（Yangshan，人名，禪宗大師）在地上寫了一個十字。僧人又『左旋一匝曰是什麼字』，仰山將十字改成卍字。僧人畫一個圓相，兩手張開，做出修羅（Asura，佛教中的一種神）擎日月之勢，問『是什麼字』。仰山便畫一個圓相，將卍字圍在其中。僧人做出樓至（Ruchi，佛名）之勢。仰山說：『如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。』那僧人禮拜后騰空而去。

報恩秀云（Baoen Xiuyun，人名，禪宗大師）說：『仰山十字，注也注了，說也說破，更要後面許多粥飯氣作么。』當時如果問老師是否識字，何不說自己向來不擅長文字，看他又會如何應對。

笑巖寶云（Xiaoyan Baoyun，人名，禪宗大師）說：『大小仰山泥水不分。』如果那僧人做出樓至勢，就劈頭蓋臉地打他，說他是野狐精。為何如此？沒聽過嗎？是真難掩，是偽不昌。

道環的虛空尚未填滿，空印之手尚未成形。巧妙地運轉天輪地軸，嚴密地羅織武緯文經。放開與捏合，獨立與同行。機鋒觸動玄妙的關鍵，青天激起閃電；眼光收斂于紫光之中，白日也能看見星辰。(天童覺（Tiantong Jue，人名，禪宗大師）)

端坐截斷天地，正眼光明。傾倒深淵，顛覆山嶽，也不曾驚動。向來是浩蕩寬廣的康莊大道，不怕行人在夜裡敲門。(理安問（Li'an Wen，人名，禪宗大師）)

仰山一日禪坐時，一個僧人前來問訊，然後向東邊叉手而立，用眼睛看著仰山。仰山垂下左腳。僧人走到西邊叉手而立，仰山垂下右腳。僧人走到中間叉手而立，仰山收回雙腳坐好。僧人禮拜。仰山說：『老僧我住在這裡，未曾打著一個人。』拿起拄杖便打。僧人騰空而去。

法林音（Falin Yin，人名，禪宗大師）說：『好一棒，可惜來得太遲了。』

草舍蕭蕭，寄身於白雲之間。老朋友遠道來訪，情意慇勤。寒暄禮節都已完畢，難免要奉上一杯茶。(南叟茂（Nansou Mao，人名，禪宗大師）)

子晉吹笙（Zijin plays the Sheng，典故）

【English Translation】 English version 『What character is formed by rotating once to the right?』 the monk asked. Yangshan (a Chan master) wrote a cross on the ground. The monk then asked, 『What character is formed by rotating once to the left?』 Yangshan changed the cross into a swastika (卍) character. The monk drew a circle, spread his hands like an Asura (a type of deity in Buddhism) holding the sun and moon, and asked, 『What character is this?』 Yangshan then drew a circle, enclosing the swastika within it. The monk made the gesture of Ruchi (a Buddha). Yangshan said, 『So it is, so it is. This is what all Buddhas protect and cherish. You are like this, and I am like this. Take good care of yourself.』 The monk bowed and ascended into the sky.

Baoen Xiuyun (a Chan master) said, 『Yangshan's cross, the explanation has been given, the meaning has been revealed. Why add so much more talk about food and drink? At that time, if you had asked the teacher if he knew how to read, why not say that you have always been poor in literary skills, and see how he would respond.』

Xiaoyan Baoyun (a Chan master) said, 『The great and small Yangshan cannot distinguish mud from water.』 If that monk had made the gesture of Ruchi, he should have been struck head-on, and called a fox spirit. Why is this so? Haven't you heard it said? The true cannot be concealed, the false will not flourish.

The emptiness of the Dao-ring is not yet filled, the hand of the empty seal has not yet taken shape. Subtly turning the wheel of heaven and the axis of the earth, closely weaving the martial and literary principles. Releasing and grasping, standing alone and walking together. When the mechanism triggers the mysterious pivot, lightning flashes in the blue sky; when the eyes converge on the purple light, stars can be seen in broad daylight. (Tiantong Jue (a Chan master))

Sitting firmly, cutting off heaven and earth, the true eye is bright. Pouring out abysses, overturning mountains, yet never startled. It has always been a vast and broad thoroughfare, not fearing travelers knocking on the door at night. (Li'an Wen (a Chan master))

One day, while Yangshan was sitting in meditation, a monk came to inquire, then stood with his hands clasped to the east, looking at the teacher. Yangshan lowered his left foot. The monk went to the west and stood with his hands clasped, Yangshan lowered his right foot. The monk went to the middle and stood with his hands clasped, Yangshan retracted both feet and sat properly. The monk bowed. Yangshan said, 『This old monk has lived here and has never struck anyone.』 He picked up his staff and struck. The monk ascended into the sky.

Falin Yin (a Chan master) said, 『A good strike, but a pity it came too late.』

The thatched hut is desolate, nestled among the white clouds. An old friend visits from afar, with sincere intentions. After the greetings and formalities are over, a cup of tea must be offered. (Nansou Mao (a Chan master))

Zijin plays the Sheng (a classical allusion)

和鳳鳴。萼花云外舞衣輕。相將奏遍諸方曲。玉樹流光滿紫青。(覺海清)

左看成賊。右看成魔。覿面看來較不多。拄杖不知何處落。西天夜夜隔秋河。(三峰藏)

仰山問僧近離甚處。曰南方。師拈拄杖曰彼中還說者個么。曰不說。師曰。不說者個。還說那個么。曰不說。師曰參堂去。僧便去。師復召大德。僧應諾。師曰近前來。僧近前。師便打。

雲門偃云。仰山若無後語。爭識得人。

仰山因梵僧來參。師于地上畫半月相。僧近前添作一圓相。以腳抹卻。師展兩手。僧拂袖便去。

寂子偶逢穿耳客。曾將半月似伊家。僧添半月翻然去。卻道親逢小釋迦。(本覺一)

仰山問僧汝是甚處人。曰幽州。師曰汝還思彼處否。曰常思。師曰。能思是心。所思是境。彼中樓臺林苑人馬駢闐。汝返思底還有許多般也無。曰某甲到者里總不見有。師曰。汝解猶在。心信位即得。人位未在。曰除卻者個別更有意也無。師曰別有別無即不堪也。曰到者里作么生即是。師曰。據汝所解祇得一玄。得坐披衣。向後自看。

無外而容。無礙而沖。門墻岸岸。關鎖重重。酒常酣而臥客。飯雖飽而頹農。突出虛空兮風搏妙翅。蹋翻滄海兮雷送游龍。(天童覺)

凡聖總無別路岐。返思思

【現代漢語翻譯】 現代漢語譯本： 和鳳鳴，像萼花一樣在云外輕盈地舞動衣裳。大家一起演奏遍所有地方的樂曲，玉樹散發的光芒充滿紫青色的天空。(覺海清) 左看像是強盜，右看像是魔鬼。面對面看其實也差不多。手中的拄杖不知掉落在何處，西天的銀河夜夜阻隔。(三峰藏) 仰山（Yangshan，禪師名）問僧人最近從哪裡來。回答說：『南方』。仰山拿起拄杖說：『他們那裡還說這個（指禪法）嗎？』回答說：『不說。』仰山說：『不說這個，那說哪個呢？』回答說：『不說。』仰山說：『去禪堂參禪去。』僧人就去了。仰山又叫道：『大德。』僧人應諾。仰山說：『近前來。』僧人走近前。仰山就打了他。 雲門（Yunmen，禪師名）的說法像偃云一樣高深莫測，仰山如果沒有後來的話語，怎麼能識別人呢？ 仰山因為有梵僧來參拜，所以在地上畫了半個月亮的形狀。僧人走上前，添畫成一個圓滿的月亮，又用腳抹去。仰山張開雙手，僧人拂袖就走了。 寂子（Jizi，禪師名）偶然遇到穿耳的客人，曾經將半月比作他的家。僧人添上半月卻反而離開了，還說親眼見到了小釋迦牟尼。(本覺一) 仰山問僧人：『你是哪裡人？』回答說：『幽州。』仰山說：『你還想念那裡嗎？』回答說：『常常想念。』仰山說：『能想念的是心，所想念的是境。你所想念的幽州，樓臺林苑，人馬眾多，你反過來想念的還有這麼多嗎？』回答說：『我到這裡后，總不見有這些。』仰山說：『你的理解還在。心信的地位得到了，但人位的地位還沒有得到。』回答說：『除了這個，還有別的意思嗎？』仰山說：『有別無別都不行。』回答說：『到這裡應該怎麼做才是？』仰山說：『根據你的理解，只得到了一點玄機。得到了坐著披袈裟的資格，以後自己去看吧。』 沒有外在而能包容一切，沒有阻礙而能暢通無阻。門墻高聳，關鎖重重。酒雖然喝得酣暢，卻有客人醉臥；飯雖然吃得飽，卻有農夫頹廢。突破虛空，像風中搏擊的妙翅鳥；踏翻滄海，像雷聲護送的游龍。(天童覺) 凡人和聖人總沒有別的路可走，反思，反思

【English Translation】 English version: The harmony of the phoenix sings, like calyx flowers dancing lightly beyond the clouds. Together, they play melodies from all directions, the radiant light of the jade tree fills the purple and azure sky. (Juehai Qing) Looking left, it seems like a thief; looking right, it seems like a demon. Looking face to face, it's not much different. The staff in hand, I don't know where it has fallen; night after night, the Milky Way separates the Western Heaven. (Sanfeng Zang) Yangshan (name of a Chan master) asked a monk where he had recently come from. The monk replied, 'The South.' Yangshan picked up his staff and said, 'Do they still talk about 'this' (referring to Chan teachings) there?' The monk replied, 'They do not.' Yangshan said, 'If they do not talk about 'this', then what do they talk about?' The monk replied, 'They do not talk about anything.' Yangshan said, 'Go to the meditation hall.' The monk then left. Yangshan then called out, 'Great Virtue!' The monk responded. Yangshan said, 'Come closer.' The monk approached. Yangshan then struck him. Yunmen's (name of a Chan master) words are like clouds lying on a mountain, profound and unfathomable. If Yangshan didn't have subsequent words, how could he recognize people? Because a Brahman monk came to visit, Yangshan drew a crescent moon on the ground. The monk stepped forward and added to it, making a full moon, then wiped it away with his foot. Yangshan spread out his hands, and the monk flicked his sleeves and left. Jizi (name of a Chan master) happened to meet a man with pierced ears, and once compared the half-moon to his home. The monk added the other half of the moon but turned around and left, saying that he had personally met a small Shakyamuni. (Benjue Yi) Yangshan asked a monk, 'Where are you from?' The monk replied, 'Youzhou.' Yangshan said, 'Do you still think of that place?' The monk replied, 'I often think of it.' Yangshan said, 'That which thinks is the mind, that which is thought of is the realm. The towers, gardens, forests, and crowds of people in Youzhou that you think of, when you think back, are there still so many?' The monk replied, 'Since I came here, I haven't seen any of these.' Yangshan said, 'Your understanding is still there. The position of faith in the mind is attained, but the position of the person is not yet attained.' The monk replied, 'Besides this, is there any other meaning?' Yangshan said, 'To say there is another or there is no other is not acceptable.' The monk replied, 'What should I do here?' Yangshan said, 'According to your understanding, you have only attained one mystery. You have attained the qualification to sit and wear the robe. Look at yourself in the future.' Without exterior, it encompasses; without obstruction, it penetrates. Walls and gates stand tall, locks upon locks. Though wine is drunk heartily, guests lie drunk; though rice is eaten fully, farmers are listless. Bursting through the void, like a Garuda striking in the wind; overturning the ocean, like thunder escorting a wandering dragon. (Tiantong Jue) Ordinary and holy beings have no separate paths; reflect, reflect.

底幾人知。春風不到桃源洞。葉落花開自有時。(慈受深)

五月大雨建方丈。六月大熱請和尚。行也坐也汗通身。恨殺當年學模㨾。(覺浪盛)

眼裡山河不見有。翻著㲯毿露雙肘。春日尋芳泗水濵。放歌花下顛村酒。(樵之玉)

仰山問僧甚處來。曰幽州。師曰。我恰要個幽州信。幽州米作么價。曰。某甲無端從它市橋上過。蹋折它橋樑。

保寧勇云。放你三十棒。　寶掌白雲。大小仰山龍頭蛇尾。者僧便是崩倒了幽州城八十里。寶掌拄杖也未肯放伊過在。

仰山問僧近離甚處。曰廬山。師曰曾到五老峰么。曰不曾到。師曰阇黎不曾遊山。

雲門偃云。此語皆慈悲之故。有落草之談。　溈山秀云。今人盡道慈悲之故。有落草之談。祇知捉月不知水深。忽若雲門當時謹慎唇吻。未審後人若為話會。　黃龍新云。雲門仰山祇有受璧之心。且無割城之意。殊不知被者僧一時領過。黃龍今日更作死馬醫。乃拈拂子度與僧。僧擬接。龍便打。　溈山喆云。仰山可謂光前絕後。雲門雖然提綱挈要鉗錘天下衲僧。怎奈無風起浪。諸人還識者僧么。他親從廬山來。　黃龍震云。仰山已是失卻鼻孔。雲門更下注腳有什麼救處。我即不然。近離甚處。廬山。曾到五老峰么。不曾到。祇向道。別甑

【現代漢語翻譯】 現代漢語譯本：有幾人知道這其中的真諦呢？如同春風吹不到與世隔絕的桃源洞一樣，萬事萬物的凋零和綻放都有其自身的時間規律。（慈受深禪師） 五月雨季時建造方丈室，六月酷暑時邀請和尚們前來。無論是行走還是坐臥，都汗流浹背。真後悔當年學著別人的樣子做這些事。（覺浪盛禪師） 眼中空無一物，山河也不存在。袒露雙臂，露出粗糙的僧衣。春日裡在泗水河畔尋覓花朵，在花下唱歌，醉醺醺地喝著鄉間的酒。（樵之玉） 仰山（慧寂，禪宗大師）問僧人從哪裡來。僧人回答說：『幽州（地名）』。仰山說：『我正需要一個來自幽州的訊息。幽州的米是什麼價錢？』僧人回答說：『我無緣無故地從市橋上走過，踩斷了橋樑。』 保寧勇禪師說：『放你三十棒。』寶掌白雲禪師說：『仰山（慧寂）的提問是龍頭蛇尾。這個僧人簡直是崩倒了幽州城八十里。』寶掌禪師即使拄著枴杖，也不肯輕易放他過去。 仰山（慧寂）問僧人最近從哪裡離開。僧人回答說：『廬山（名山）』。仰山說：『你到過五老峰（廬山著名山峰）嗎？』僧人回答說：『不曾到過。』仰山說：『你這個和尚不曾遊覽過山。』 雲門偃禪師說：『這些話都是出於慈悲的緣故，才有了落草之談（指不切實際的空談）。』溈山秀禪師說：『現在的人都說是出於慈悲的緣故，才有了落草之談。只知道捉月，卻不知道水的深淺。』如果當時雲門（文偃，禪宗大師）謹慎言辭，不知道後人會如何評論。黃龍新禪師說：『雲門（文偃）和仰山（慧寂）只有接受玉璧的心意，卻沒有割讓城池的意圖。』殊不知被這個僧人一時領會過去了。黃龍（慧南，禪宗大師）今天更要做死馬當活馬醫。於是拿起拂塵遞給僧人，僧人想要接，黃龍便打了他。溈山喆禪師說：『仰山（慧寂）可謂光前絕後。雲門（文偃）雖然提綱挈領，鉗錘天下僧人，怎奈無風起浪。』諸位還認識這個僧人嗎？他親自從廬山來。黃龍震禪師說：『仰山（慧寂）已經失去了鼻孔（指失去了方向），雲門（文偃）再下注腳又有什麼用呢？』我卻不這樣。最近從哪裡離開？廬山。曾到過五老峰嗎？不曾到過。』只說：『換個鍋灶吧！』

【English Translation】 English version: How many people truly understand this? It's like the spring breeze never reaching the secluded Peach Blossom Spring. The withering and blooming of all things have their own time. (Cishou Shen) In the fifth month, during the rainy season, the abbot's room was built. In the sixth month, during the scorching heat, monks were invited. Whether walking or sitting, sweat poured down. I regret learning to imitate others in doing these things back then. (Juelang Sheng) In the eyes, there is nothing, not even mountains and rivers. With arms exposed, revealing the coarse monk's robe. In the spring, seeking flowers by the Si River, singing beneath the blossoms, drunkenly drinking village wine. (Qiao Zhiyu) Yangshan (Huiji, a Chan master) asked a monk where he came from. The monk replied, 'Youzhou (place name).' Yangshan said, 'I need news from Youzhou. What is the price of rice in Youzhou?' The monk replied, 'For no reason, I walked across the city bridge and broke its beams.' Baoning Yong said, 'Give him thirty blows.' Baozhang Baiyun said, 'Yangshan's (Huiji) question is like a dragon's head and a snake's tail. This monk has practically collapsed eighty miles of Youzhou city.' Even with his staff, Baozhang would not easily let him pass. Yangshan (Huiji) asked a monk where he had recently departed from. The monk replied, 'Mount Lu (famous mountain).' Yangshan said, 'Have you been to the Five Old Men Peaks (famous peaks of Mount Lu)?' The monk replied, 'I have not.' Yangshan said, 'You, monk, have not traveled the mountains.' Yunmen Yan said, 'These words are all out of compassion, hence the talk of impracticality.' Weishan Xiu said, 'People now say it's out of compassion, hence the talk of impracticality. They only know how to catch the moon, but not the depth of the water.' If Yunmen (Wenyan, a Chan master) had been cautious with his words back then, I wonder how later generations would comment. Huanglong Xin said, 'Yunmen (Wenyan) and Yangshan (Huiji) only have the intention to receive the jade disc, but not the intention to cede the city.' Little did they know that the monk understood it all at once. Huanglong (Huinan, a Chan master) will now treat a dead horse as if it were alive. So he picked up the whisk and handed it to the monk, but when the monk tried to take it, Huanglong struck him. Weishan Zhe said, 'Yangshan (Huiji) can be said to be unprecedented and unsurpassed. Although Yunmen (Wenyan) grasped the key points and hammered all the monks in the world, he stirred up waves without wind.' Do you all recognize this monk? He came personally from Mount Lu. Huanglong Zhen said, 'Yangshan (Huiji) has already lost his nostrils (lost his direction), what's the use of Yunmen (Wenyan) adding commentary?' I am not like that. Where did you recently depart from? Mount Lu. Have you been to the Five Old Men Peaks? I have not.' Just say: 'Change the stove!'

炊香飯供養此人。　天童覺云。雲門雖然識得仰山底裡。爭奈祇知其一不知其二。且道仰山意作么生。無限風流慵賣弄。免人指點好郎君。

出草入草。誰解尋討。白雲重重。紅日杲杲。左顧無瑕。右盻已老。君不見。寒山子。行太早。十年歸。不得忘卻來時道。(翠峰顯)

出草何如入草時。全身入草為慈悲。仰山垂手隨他去。直至如今在路岐。(本覺一)

欲識廬山五老峰。箇中何地不相逢。舌頭無骨隨人轉。熨斗煎茶銚不同。(慈受深)

仰山因有官人來。師問官居何位。曰推官。師豎起拂子曰。還推得者個么。

理安問云。險。　資福玉云。盡謂官人只解推官忘卻自己。殊不知仰山被者俗漢驗徹骨髓。　三昧真云。官人何不云。有勞和尚動用。看仰山又作何伎倆。

仰山夏末問訊溈山。溈曰子在下面作何所務。師曰。慧寂在下面鋤得一片畬。下得一籮粟。溈曰子今夏不虛過。師卻問未審和尚一夏之中作何所務。溈曰。日中一食。夜后一寢。師曰和尚今夏亦不虛過。道了乃吐舌。溈曰寂子何得自傷己命。

溈山喆云。仰山眼照四天下。到大圓面前卻向凈地吃交。大圓可謂養子之緣。不免掛後人唇齒。　東林顏云。今時師僧千百成羣經冬過夏。虛消歲月。深屈古人。

【現代漢語翻譯】 現代漢語譯本： 用香噴噴的米飯供養這個人。天童覺禪師評論說：『雲門禪師雖然識得仰山禪師的底細，無奈只知其一，不知其二。』那麼，仰山禪師的用意是什麼呢？無限風流，不願賣弄，免得別人指點，真是個好後生。 從草里出來，又進入草里，誰能尋找到其中的真諦？白雲重重疊疊，紅日光芒萬丈。左看沒有瑕疵，右看已經衰老。你沒看見嗎？寒山子，走得太早了，十年歸來，可別忘記來時的路。（翠峰顯禪師） 從草里出來，怎比得上進入草里的時候？全身心投入草里，才是真正的慈悲。仰山禪師垂下手，隨他而去，直到如今還在路途上。（本覺一禪師） 想要認識廬山的五老峰，哪裡不是相逢的地方？舌頭沒有骨頭，隨人轉動，熨斗煎茶，茶銚各不相同。（慈受深禪師） 仰山禪師因為有官員來訪，禪師問官員擔任什麼職位。官員回答說：『推官。』禪師豎起拂塵說：『還能推得動這個嗎？』 理安禪師說：『危險！』資福玉禪師說：『都說官員只會推官職，忘記了自己。殊不知仰山禪師被這個俗人看透了骨髓。』三昧真禪師說：『官員為什麼不說：『有勞和尚動用了。』看看仰山禪師又有什麼伎倆。』 仰山禪師在夏季末向溈山（Weishan）禪師問訊。溈山禪師問：『你在下面做什麼事務？』仰山禪師回答說：『慧寂（Huiji，仰山禪師的法名）在下面鋤了一片田，種了一籮粟。』溈山禪師說：『你今年夏天沒有白過。』仰山禪師反問：『不知道和尚一個夏天之中做什麼事務？』溈山禪師說：『中午吃一頓飯，晚上睡一覺。』仰山禪師說：『和尚今年夏天也沒有白過。』說完就吐了吐舌頭。溈山禪師說：『寂子（Jizi，仰山禪師的別稱）為何要自傷己命？』 溈山喆禪師評論說：『仰山禪師的眼光照遍四天下，到了大圓（Dayuan）禪師面前卻在乾淨的地方吃虧。大圓禪師可謂是養子的緣分，免不了被後人議論。』東林顏禪師評論說：『現在的師僧成群結隊，經過冬天夏天，虛度光陰，深深辜負了古人。』

【English Translation】 English version: He offers fragrant rice to this person. Zen Master Tiantong Jue commented: 'Although Yunmen (Yunmen, a Zen master) recognized the depths of Yangshan (Yangshan, a Zen master), he only knew one thing and not the other.' So, what was Yangshan's intention? Limitless elegance, unwilling to show off, avoiding others' pointing fingers, truly a good young man. Coming out of the grass, and entering the grass again, who can find the truth within? White clouds layer upon layer, the red sun shines brightly. Looking left, there is no flaw; looking right, it is already old. Haven't you seen? Hanshanzi (Hanshanzi, a legendary Chinese poet), left too early; returning after ten years, don't forget the path you came from. (Zen Master Cuifeng Xian) Coming out of the grass, how does it compare to entering the grass? Entering the grass with one's whole being is true compassion. Zen Master Yangshan lowered his hand and followed him, and is still on the road today. (Zen Master Benjue Yi) If you want to know the Five Old Peaks of Mount Lu (Mount Lu, a famous mountain in China), where is there not a place to meet? The tongue has no bones, turning with people; the iron for ironing and the teapot for boiling tea are different. (Zen Master Cisou Shen) Because an official came to visit, Zen Master Yangshan asked what position the official held. The official replied: 'Judge.' The Zen master raised his whisk and said: 'Can you still push this?' Zen Master Li'an said: 'Dangerous!' Zen Master Zifu Yu said: 'Everyone says that officials only know how to push their positions, forgetting themselves. Little did they know that Zen Master Yangshan was seen through to the bone by this layman.' Zen Master Sanmei Zhen said: 'Why didn't the official say: 'I trouble the monk to use it.' Let's see what tricks Zen Master Yangshan has.' At the end of summer, Zen Master Yangshan inquired after Zen Master Weishan (Weishan, a Zen master). Zen Master Weishan asked: 'What tasks do you do down there?' Zen Master Yangshan replied: 'Huiji (Huiji, Yangshan's Dharma name) hoed a field and planted a basket of millet down there.' Zen Master Weishan said: 'You have not wasted this summer.' Zen Master Yangshan asked in return: 'I don't know what tasks the monk has done during this summer?' Zen Master Weishan said: 'One meal at noon, one sleep after night.' Zen Master Yangshan said: 'The monk has not wasted this summer either.' After saying that, he stuck out his tongue. Zen Master Weishan said: 'Jizi (Jizi, another name for Yangshan) why do you harm your own life?' Zen Master Weishan Zhe commented: 'Zen Master Yangshan's eyes shine throughout the four worlds, but he suffers a loss in a clean place in front of Zen Master Dayuan (Dayuan, a Zen master). Zen Master Dayuan can be said to have the fate of raising a son, and inevitably be discussed by later generations.' Zen Master Donglin Yan commented: 'Today's monks form groups of hundreds, passing through winter and summer, wasting time, deeply failing the ancients.'

東林不是檢點先聖。仰山逞俊太過。吐舌祇得一半。　天童覺云。少當努力。老合歇心。者一夏總不虛過。為什麼仰山道了吐舌。若檢點得出。禍不入慎家之門。　天寶樞云。溈山施鴆毒于樽俎之間。仰山揮戈矛于笑談之頃。還會么。兩個駝子相逢著。如今世上無直人。　徑山琇云。鋤一片畬種一籮粟。款出囚人口。日中一食夜后一寢。兔子不離窠。溈仰父子才相見。便要打口鼓。直饒說得天雨四花。地搖六震。怎如一默好。

翁翁年德兩俱尊。家有詩書富可倫。飽食憨眠無個事。卻來敲碗弄兒孫。(別山智)

開得一片畬。種得一籮粟。回頭閑一望。山青水又綠。終日祇一餐。夜后祇一宿。困來伸腳眠。千足與萬足。相將八月九月來。籬邊爛熳鋪黃菊。(西禪需)

開得一片田。種得一籮粟。卞和三獻楚王玉。設若不遇別寶人。至今猶在荊門哭。午間一齋。早晨一粥。斷絃須是鸞膠續。陽春白雪有知音。山自青兮水自綠。(辛庵儔)

酒闌人慾罷。休更弄箜篌。公子揮鞭去。徒含此夜愁。(俍亭挺)

仰山𢹂拄杖行次。僧問和尚手中是什麼。師拈向背后曰見么。僧無語。

天童悟代僧撫掌云。今日識得和尚。

仰山同陸侍御入僧堂。公乃問。如許多師僧。為復是吃粥飯

【現代漢語翻譯】 現代漢語譯本 東林不善於傚法先賢的行徑，仰山（Yangshan，人名，溈仰宗的代表人物）的才華展現得太過分。『吐舌』的說法只表達了一半的真意。天童覺（Tiantong Jue，人名，禪師）說：『年輕時應當努力修行，年老時應當放下一切。』這樣過一個夏天，總不會虛度。為什麼仰山說了『吐舌』之後，如果能仔細檢查，禍患就不會進入謹慎之家。天寶樞（Tianbao Shu，人名，禪師）說：『溈山（Weishan，人名，溈仰宗的代表人物）在酒宴上施放毒藥，仰山在談笑間揮舞刀槍。』你們明白嗎？就像兩個駝子相遇，如今世上沒有正直的人。徑山琇（Jingshan Xiu，人名，禪師）說：『開墾一片荒地，種下一籮小米，寬容地釋放囚犯。』每天只吃一頓飯，夜晚只睡一個覺，兔子不離開自己的窩。溈仰父子剛一見面，就要敲鑼打鼓。即使說得天降四種花，地動六種震，也比不上沉默不語更好。 翁翁年紀和德行都很高，家中藏書豐富，可以媲美富豪。吃飽了就睡，無所事事，卻來敲碗逗弄兒孫。（別山智（Bieshan Zhi，人名，禪師）） 開墾一片荒地，種下一籮小米，回頭悠閒地望去，山是青的，水是綠的。整天只吃一頓飯，夜晚只睡一個覺，困了就伸腳睡覺，千足蟲和萬足蟲，一起等待八月九月的到來，籬笆邊盛開著金黃色的菊花。（西禪需（Xichan Xu，人名，禪師）） 開墾一片田地，種下一籮小米，卞和（Bian He，人名，古代獻玉之人）三次向楚王獻玉，如果不是遇到識寶的人，至今還在荊門哭泣。中午吃一頓齋飯，早晨喝一碗粥，斷了的琴絃需要用鸞膠來續接。陽春白雪的曲子要有知音才能欣賞，山自青翠，水自碧綠。（辛庵儔（Xin'an Chou，人名，禪師）） 酒宴結束，人們想要離去，不要再彈奏箜篌了。公子揮鞭離去，只留下這夜晚的愁緒。（俍亭挺（Liangting Ting，人名，禪師）） 仰山拿著拄杖行走，有僧人問：『和尚手中是什麼？』仰山把拄杖放到背後說：『看見了嗎？』僧人無語。 天童悟（Tiantong Wu，人名，禪師）代替僧人拍手說：『今天認識了和尚。』 仰山和陸侍御（Lu Shiyu，官名）進入僧堂，陸侍御問道：『這麼多的師僧，是吃飯嗎？』

【English Translation】 English version Donglin is not good at emulating the actions of the former sages; Yangshan (a person's name, representative figure of the Weiyang School) displays his talent too much. The saying 'protruding the tongue' only expresses half of the truth. Tiantong Jue (a person's name, Zen master) said: 'When young, one should strive to cultivate; when old, one should let go of everything.' Passing a summer in this way will not be in vain. Why, after Yangshan said 'protruding the tongue,' if one can carefully examine it, misfortune will not enter the home of the cautious. Tianbao Shu (a person's name, Zen master) said: 'Weishan (a person's name, representative figure of the Weiyang School) administers poison at the banquet, and Yangshan wields swords and spears amidst laughter and conversation.' Do you understand? It's like two hunchbacks meeting each other; there are no upright people in the world today. Jingshan Xiu (a person's name, Zen master) said: 'Cultivate a piece of wasteland, plant a basket of millet, and generously release prisoners.' Eat only one meal a day, sleep only one sleep at night, and the rabbit does not leave its burrow. As soon as the Weishan father and son meet, they want to beat drums and gongs. Even if one speaks of the heavens raining down four kinds of flowers and the earth shaking with six kinds of tremors, it is not as good as remaining silent. Old man, both age and virtue are respected, his family has rich collection of books, comparable to the wealthy. After eating his fill, he sleeps soundly, with nothing to do, yet he comes to knock on bowls and tease his grandchildren. (Bieshan Zhi (a person's name, Zen master)) Cultivate a piece of wasteland, plant a basket of millet, and looking back leisurely, the mountains are green and the water is green. All day long, eat only one meal, and at night, sleep only one sleep. When tired, stretch out your feet and sleep, centipedes and millipedes, together waiting for the arrival of August and September, with golden chrysanthemums blooming luxuriantly by the fence. (Xichan Xu (a person's name, Zen master)) Cultivate a piece of field, plant a basket of millet, Bian He (a person's name, an ancient jade-offering person) offered jade to the King of Chu three times; if he had not met someone who recognized the treasure, he would still be crying in Jingmen today. Eat one vegetarian meal at noon, and drink a bowl of porridge in the morning. A broken string needs to be mended with luan glue. The song of 'Yangchun White Snow' needs a kindred spirit to appreciate it; the mountains are naturally green, and the water is naturally blue. (Xin'an Chou (a person's name, Zen master)) The banquet is over, and people want to leave; do not play the Konghou anymore. The young master whips his horse and leaves, leaving only the sorrow of this night. (Liangting Ting (a person's name, Zen master)) Yangshan was walking with a staff, and a monk asked: 'What is in the abbot's hand?' Yangshan put the staff behind his back and said: 'Do you see it?' The monk was speechless. Tiantong Wu (a person's name, Zen master) clapped his hands on behalf of the monk and said: 'Today I recognize the abbot.' Yangshan and Lu Shiyu (an official title) entered the monks' hall, and Lu Shiyu asked: 'Are so many monks eating rice porridge?'

僧。為復是參禪僧。師曰。亦不是吃粥飯僧。亦不是參禪僧。曰在此作什麼。師曰侍御自問取它。

法林音代云。勘破了也。

來問威風頗不臧。幾多龍像在云堂。栴檀林里曾無雜。造次凡流豈易量。(本覺一)

仰山指雪獅子謂眾曰。還有過得此色者么。

雲門偃云。當時好便與推倒。　翠峰顯云。雲門祇解推倒。不解扶起。　瑯玡覺云。即今問汝諸人。推倒扶起相去多少。乃拈拄杖云。拶過眉毛鼻孔。呵呵大笑。遂擲下。　凈慈昌云。推倒也錯。扶起也錯。還有過得此色者么。　南堂欲云。雲門推倒。翠峰扶起。直饒過得此色。也未是金毛獅子。　報恩秀云。一則推倒。一則扶起。在他宗異派不道不得。若洞上宗風。須知有正倒時便起。正起時便倒底時節。然後起倒同時。起倒不立。更買草鞋行腳三十年。　古南門云。三個老漢雖則因事長智。總未蹋著向上關棙子。如何是向上關棙子。日出后一場懡㦬。　雪竇正云。者一隊漢。總被雪獅子轉。法林音云。即今也不少。

一倒一起。雪庭獅子。慎于犯而懷仁。勇於為而見義。清光照眼似迷家。明白轉身還墮位。衲僧家。了無寄。同死同生。何彼何此。暖信破梅兮春到寒枝。涼飆脫葉兮秋澄潦水。(天童覺)

去歲嶺南梅似雪

【現代漢語翻譯】 現代漢語譯本： 僧人問：『您是參禪的僧人嗎？』 師父說：『也不是吃粥吃飯的僧人，也不是參禪的僧人。』 僧人問：『那您在這裡做什麼？』 師父說：『侍御您自己去問它。』

法林音禪師代答說：『勘破了也（kānpò le yě，看穿了，識破了）。』

來問之人威儀不夠莊嚴，云堂里卻有很多龍象（lóngxiàng，比喻傑出的人才）。栴檀（zhāntán，一種名貴的樹木，常用來比喻高潔的品質）林里從來沒有雜質，隨隨便便的凡夫俗子哪裡容易衡量。

仰山（Yǎngshān，禪師名號）指著雪獅子對大家說：『還有誰能超過這個色相嗎？』

雲門（Yúnmén，禪師名號）偃（yǎn，倒下）云：『當時就應該把它推倒。』 翠峰（Cuìfēng，禪師名號）顯（xiǎn，顯現）云：『雲門只懂得推倒，不懂得扶起來。』 瑯玡（Lángyá，山名，也指瑯玡覺禪師）覺（jué，覺悟）云：『現在問你們各位，推倒和扶起相差多少？』於是拿起拄杖說：『緊貼著眉毛和鼻孔。』然後呵呵大笑，扔下拄杖。 凈慈（Jìngcí，寺廟名，也指凈慈昌禪師）昌（chāng，昌盛）云：『推倒也錯，扶起也錯，還有誰能超過這個色相嗎？』 南堂（Nántáng，禪師名號）欲（yù，慾望）云：『雲門推倒，翠峰扶起，就算能超過這個色相，也還不是金毛獅子。』 報恩（Bào'ēn，寺廟名，也指報恩秀禪師）秀（xiù，秀麗）云：『一個推倒，一個扶起，在其他宗派里不能不說。如果是洞上宗（Dòngshàng zōng，佛教禪宗五家之一）的宗風，要知道有正倒時就起，正起時就倒底的時候，然後起倒同時，起倒不立。還要買草鞋行腳三十年。』 古南門（Gǔ Nánmén，地名，也指古南門禪師）云：『三個老漢雖然因為事情增長了智慧，總沒有踩到向上的關捩子（guānlièzi，關鍵）。什麼是向上的關捩子？日出后一場懡㦬（mòluó，糊塗）。』 雪竇（Xuědòu，山名，也指雪竇正禪師）正（zhèng，正直）云：『這一隊人，都被雪獅子轉了。』 法林音（Fǎ Linyin，禪師名號）云：『現在也不少。』

一倒一起，雪庭獅子（xuětíng shīzi，比喻禪宗的機鋒）。謹慎于觸犯而懷有仁慈，勇於作為而見到道義。清光照眼好像迷失了家，明白轉身還是墮落了位置。衲僧家（nàsēngjiā，出家人），了無寄託。同死同生，哪裡分彼此。溫暖的音訊打破梅花，春天來到寒冷的樹枝；涼爽的風吹落樹葉，秋天澄澈了積水。

去年嶺南的梅花像雪一樣。

【English Translation】 English version: A monk asked: 'Are you a Chan (Chán, Zen) practitioner?' The master said: 'I am neither a monk who eats congee and rice, nor a Chan practitioner.' The monk asked: 'Then what are you doing here?' The master said: 'Venerable Sir, ask it yourself.'

Falin Yin (Fǎ Linyin, a Chan master) replied on his behalf: 'It has been seen through.'

The one who came to ask did not have dignified deportment, yet there are many dragons and elephants (lóngxiàng, metaphors for outstanding talents) in the cloud hall. In the sandalwood (zhāntán, a precious wood, often used as a metaphor for noble qualities) forest, there has never been any impurity; how can ordinary people easily measure it?

Yangshan (Yǎngshān, a Chan master) pointed to a snow lion and said to the assembly: 'Is there anyone who can surpass this form?'

Yunmen (Yúnmén, a Chan master) Yan (yǎn, to fall) said: 'It should have been pushed down at that time.' Cuifeng (Cuìfēng, a Chan master) Xian (xiǎn, to appear) said: 'Yunmen only knows how to push it down, but doesn't know how to lift it up.' Langya (Lángyá, a mountain name, also refers to Chan master Langya Jue) Jue (jué, enlightenment) said: 'Now I ask you all, how much difference is there between pushing down and lifting up?' Then he picked up his staff and said: 'Pressing against the eyebrows and nostrils.' Then he laughed loudly and threw down the staff. Jingci (Jìngcí, a temple name, also refers to Chan master Jingci Chang) Chang (chāng, flourishing) said: 'Pushing down is wrong, lifting up is wrong, is there anyone who can surpass this form?' Nantang (Nántáng, a Chan master) Yu (yù, desire) said: 'Yunmen pushes down, Cuifeng lifts up, even if you can surpass this form, you are still not a golden-haired lion.' Bao'en (Bào'ēn, a temple name, also refers to Chan master Bao'en Xiu) Xiu (xiù, beautiful) said: 'One pushes down, one lifts up, in other sects, one cannot but say. If it is the style of the Caodong (Dòngshàng zōng, one of the five houses of Chan Buddhism) sect, one must know that when there is a right-down, then rise; when there is a right-rise, then fall to the bottom. Then rising and falling are simultaneous, rising and falling do not stand. You still need to buy straw sandals and travel for thirty years.' Gu Nanmen (Gǔ Nánmén, a place name, also refers to Chan master Gu Nanmen) said: 'Although the three old men have increased their wisdom because of events, they have not yet stepped on the upward key (guānlièzi, key). What is the upward key? A scene of confusion (mòluó, confused) after sunrise.' Xuedou (Xuědòu, a mountain name, also refers to Chan master Xuedou Zheng) Zheng (zhèng, upright) said: 'This group of people is all turned by the snow lion.' Falin Yin (Fǎ Linyin, a Chan master) said: 'There are not a few even now.'

One down, one up, the snow-garden lion (xuětíng shīzi, a metaphor for the sharp exchanges in Chan Buddhism). Be cautious of offending and cherish benevolence, be brave in action and see righteousness. The clear light shines on the eyes as if lost in one's home, turning around clearly still falls from the position. The mendicant monks (nàsēngjiā, monks), have nothing to rely on. Same death, same life, where is the difference between them. The warm news breaks the plum blossoms, spring comes to the cold branches; the cool breeze blows off the leaves, autumn clears the stagnant water.

Last year, the plum blossoms in Lingnan were like snow.

。今年冀北雪如梅。紛紛暖閣人爭賞。誰惜天香點綠苔。(益然濟)

仰山因僧問法身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在甚處。師乃推出枕子。溈山聞乃曰。寂子用劍刃上事。

徑山杲云。溈山憐兒不覺丑。仰山推出枕子已是漏逗。更著個名字喚作劍刃上事。誤他學語之流。便恁么承虛接響流通將去。妙喜雖則借水獻花。要且理無曲斷。即今莫有旁不肯底出來。我要問你。推出枕子還當得法身說法也無。　天童華云。若是劍刃上事。寂子何曾會用。或有問法身還解說法也無。亦向道我說不得。說得底人在什麼處。但云三生六十劫。　靈隱岳雲。溈山一期逞俊。不知失卻一隻眼。有問冶父。法身還解說法也無。便攔胸一蹋蹋倒。教伊起來作個灑灑落落底漢。　天寧琦云。者僧問法身說法。蹉過也不知。仰山推出枕子。又何曾見慣。大小溈山將錯就錯。配作劍刃上事。縛作一束秤上稱來。八兩半斤殊無輕重。若也當時才問法身還解說法也無。便驟步歸方丈。豈不是出格宗師。免致天下衲僧貶剝。　仰山欽云。法身說法已於問處流通。推出枕子。也祇個信受奉行。溈山老漢雖曰列段分科。若是正文。敢道不知落處。

法身說法。肉眼看物。大智如愚。大辯如訥。拈起簸箕別處

【現代漢語翻譯】 現代漢語譯本：今年冀北的雪花像梅花一樣飄落，紛紛揚揚，溫暖的樓閣里人們爭相欣賞。有誰會憐惜這如天香般美好的雪花，點綴在長滿綠苔的石階上呢？（益然濟）

仰山問僧人：『法身（Dharmakaya，佛的法性之身）還能夠說法嗎？』仰山回答說：『我說不得，另有一個人說得。』僧人問：『說得的那個人在哪裡？』仰山於是推出枕頭。溈山聽后說：『寂子（仰山慧寂）用的是劍刃上的功夫。』

徑山杲說：『溈山憐愛兒子，不覺得他醜陋。仰山推出枕頭已經是泄露了機密。更給它起個名字叫做劍刃上的事，誤導那些學舌之輩，便那樣承虛接響地流傳下去。妙喜雖然是借水獻花，但道理上沒有曲解。現在有沒有不肯放過的出來？我要問你，推出枕頭還算得上是法身說法嗎？』天童華說：『如果是劍刃上的事，寂子何曾會用？或者有人問法身還能夠說法嗎？也回答他說我說不得，說得的那個人在哪裡？只說三生六十劫。』靈隱岳說：『溈山一時逞強，不知失去了一隻眼睛。』有人問冶父：『法身還能夠說法嗎？』便攔胸一腳踢倒，教他起來做一個灑灑落落的人。天寧琦說：『這個僧人問法身說法，錯過了也不知道。仰山推出枕頭，又何曾見過慣？大小溈山將錯就錯，配作劍刃上的事，捆作一束在秤上稱來，八兩半斤沒有什麼輕重。如果當時才問法身還能夠說法嗎？便快步回到方丈，豈不是出格的宗師，免得天下僧人貶低。』仰山欽說：『法身說法已經在問處流通。推出枕頭，也只是個信受奉行。溈山老漢雖然說是列段分科，如果是正文，敢說不知道落在哪裡。』

法身說法，如同肉眼看物，大智慧如同愚笨，大辯才如同口訥。拿起簸箕到別處去吧。

【English Translation】 English version: This year, the snow in northern Hebei falls like plum blossoms, fluttering and dancing, and people in warm pavilions compete to admire it. Who would cherish these heavenly fragrant snowflakes, adorning the mossy stone steps? (Yi Ranji)

Yangshan asked a monk: 'Can the Dharmakaya (the body of the Dharma, the essence of the Buddha) still expound the Dharma?' Yangshan replied: 'I cannot explain it, but there is another who can.' The monk asked: 'Where is the one who can explain it?' Yangshan then pushed forward a pillow. Guishan, upon hearing this, said: 'Jizi (Huiji of Yangshan) used the skill of the sword's edge.'

Jingshan Gao said: 'Guishan loves his son and does not find him ugly. Yangshan pushing forward the pillow is already a leak of the secret. To give it a name called the matter on the sword's edge misleads those who parrot, and they transmit it in that way, echoing emptiness. Although Miaoxi offers flowers with borrowed water, there is no distortion of the principle. Now, is there anyone who refuses to let go? I want to ask you, does pushing forward the pillow count as the Dharmakaya expounding the Dharma?' Tiantong Hua said: 'If it is the matter on the sword's edge, how could Jizi have ever used it? Or if someone asks whether the Dharmakaya can still expound the Dharma, also answer him by saying I cannot explain it, where is the one who can explain it? Just say three lives and sixty kalpas.' Lingyin Yue said: 'Guishan showed off for a moment, not knowing he lost an eye.' Someone asked Ye Fu: 'Can the Dharmakaya still expound the Dharma?' He immediately kicked him in the chest, knocking him down, teaching him to get up and be a free and unrestrained person. Tianning Qi said: 'This monk asked about the Dharmakaya expounding the Dharma, and missed it without knowing. Yangshan pushing forward the pillow, how could he have ever seen it habitually? Big and small Guishan made a mistake on top of a mistake, matching it with the matter on the sword's edge, tying it into a bundle and weighing it on a scale, half a pound and eight ounces, there is no difference in weight. If at that time he had just asked whether the Dharmakaya can still expound the Dharma, he would have quickly returned to his abbot's room, wouldn't that be an extraordinary master, avoiding the monks of the world from belittling him?' Yangshan Qin said: 'The Dharmakaya expounding the Dharma is already circulating in the question. Pushing forward the pillow is just a matter of believing and practicing accordingly. Although the old man Guishan says he is listing sections and dividing categories, if it is the main text, I dare say he doesn't know where it falls.'

The Dharmakaya expounding the Dharma is like the physical eye seeing things, great wisdom is like foolishness, and great eloquence is like stammering. Pick up the dustpan and go elsewhere.

舂。推出枕子露眠床。劍刃上事放毫光。(月堂昌)

眼底藏身人不見。瞌睡漢來發一箭。從茲遍地是吹毛。不觸不犯分半院。(雲林輅)

仰山問陸郎中。承聞郎中看經得悟是否。曰。是。弟子因看涅槃經。不斷煩惱而入涅槃。得個入處。師豎拂子曰祇如者個作么生入。曰入之一字也不用得。師曰入之一字不為郎中。陸便起去。

清涼欽云。且道入之一字為什麼人。又云。郎中且莫煩惱。　翠峰顯于舉拂處別云。拂子到某甲手裡也。又別後語云。我將謂你是個俗漢。

生死涅槃。翻手覆手。正眼豁開。二俱非有。獨步大方。塵塵正受。片片亂飄巖上梅。條條縱舞溪邊柳。(石門聰)

仰山因劉侍御問。了心之旨可得聞乎。師曰。若欲了心。無心可了。無了之心。是名真了。

口朝鼻孔無空過。眼蓋鬍鬚有古風。信彩骨頭花十八。等閑擲出滿盆紅。(或庵體)

仰山因溈山問。涅槃經四十卷。幾卷是佛說。幾卷是魔說。師曰總是魔說。溈休去。師隨後曰。某甲適來拙抵對。和尚猶疊石峰頭草。溈曰許汝眼正。

江天銓云。溈山休去。是肯伊不肯伊。許汝眼正。是肯伊不肯伊。明眼衲子切莫囫圇吞棗。

仰山埽地次。溈山問。塵非埽得。空不自生。如何是塵非

【現代漢語翻譯】 舂。推出枕子露眠床。劍刃上事放毫光。(月堂昌) 現代漢語譯本： 舂米的聲音啊，推開枕頭露出床鋪。劍刃上的事情閃耀著光芒。(月堂昌)

眼底藏身人不見。瞌睡漢來發一箭。從茲遍地是吹毛。不觸不犯分半院。(雲林輅) 現代漢語譯本： 藏身於眼底，無人能見。瞌睡的漢子射出一箭。從此遍地都是吹毛求疵的人，不觸犯也不冒犯，分得半個院子。(雲林輅)

仰山（Yangshan，禪師名）問陸郎中（Lu Langzhong，人名），聽說您看經書後有所領悟，是這樣嗎？陸郎中說：是的。弟子因為看《涅槃經》（Nirvana Sutra），從不斷煩惱而進入涅槃，得到一個進入之處。仰山豎起拂子說：就這個（拂子）來說，你如何進入？陸郎中說：『入』這個字也不用得。仰山說：『入』這個字不為你陸郎中所用。陸郎中便起身離去。

清涼欽（Qingliang Qin，禪師名）說：那麼，『入』這個字是為誰而設的呢？又說：陸郎中且莫煩惱。翠峰顯（Cuifeng Xian，禪師名）在舉拂子處另外說道：拂子到了我某甲（mou jia，禪宗用語，指自己）手裡了。又在別後說道：我以為你是個俗漢。

生死涅槃。翻手覆手。正眼豁開。二俱非有。獨步大方。塵塵正受。片片亂飄巖上梅。條條縱舞溪邊柳。(石門聰) 現代漢語譯本： 生死與涅槃，就像翻手覆手一樣簡單。正眼一旦豁然打開，生死與涅槃二者都不存在。獨自走在大方廣闊的道路上，每一粒塵埃都是真實的體驗。片片梅花在巖石上飄落，條條柳枝在溪邊舞動。(石門聰)

仰山因為劉侍御（Liu Shiyu，人名）問道：了心的宗旨可以聽聞嗎？仰山說：如果想要了心，就沒有心可以了。沒有了心之心，這才是真正的了悟。

口朝鼻孔無空過。眼蓋鬍鬚有古風。信彩骨頭花十八。等閑擲出滿盆紅。(或庵體) 現代漢語譯本： 口朝向鼻孔，沒有絲毫錯過。眼睛遮蓋鬍鬚，頗有古風。信彩骨頭開出十八朵花，隨意擲出，滿盆都是紅色。(或庵體)

仰山因為溈山（Weishan，禪師名）問道：《涅槃經》（Nirvana Sutra）四十卷，幾卷是佛說，幾卷是魔說？仰山說：全部是魔說。溈山休去。仰山隨後說：我剛才只是隨口應對，和尚您還像疊石峰頭的草一樣。溈山說：允許你眼光端正。

江天銓（Jiang Tianquan，人名）說：溈山休去，是肯定他還是否定他？允許你眼光端正，是肯定他還是否定他？明眼的衲子（nazi，僧人的意思）切莫囫圇吞棗。

仰山掃地時，溈山問：塵不是掃來的，空不是自己產生的，什麼是塵非？

【English Translation】 舂。推出枕子露眠床。劍刃上事放毫光。(月堂昌) English version: The sound of rice pounding, pushing aside the pillow to reveal the bed. The matter on the sword's edge radiates light. (Yue Tangchang)

眼底藏身人不見。瞌睡漢來發一箭。從茲遍地是吹毛。不觸不犯分半院。(雲林輅) English version: Hiding in the depths of the eyes, no one can see. A sleepy man shoots an arrow. From then on, the land is full of faultfinders, neither touching nor offending, sharing half the courtyard. (Yunlin Lu)

Yangshan (name of a Chan master) asked Lu Langzhong (name of a person): I heard that you have gained enlightenment from reading the scriptures, is that so? Lu Langzhong said: Yes. This disciple, because of reading the 'Nirvana Sutra', entered Nirvana without ceasing afflictions, and obtained a place to enter. Yangshan raised his whisk and said: As for this (whisk), how do you enter? Lu Langzhong said: The word 'enter' is not needed. Yangshan said: The word 'enter' is not for you, Lu Langzhong. Lu Langzhong then got up and left.

Qingliang Qin (name of a Chan master) said: Then, for whom is the word 'enter' meant? He also said: Lu Langzhong, please do not be troubled. Cuifeng Xian (name of a Chan master) added at the point of raising the whisk: The whisk is now in my, mou jia's (a Chan term referring to oneself), hands. And later said: I thought you were a layman.

生死涅槃。翻手覆手。正眼豁開。二俱非有。獨步大方。塵塵正受。片片亂飄巖上梅。條條縱舞溪邊柳。(石門聰) English version: Birth and death, Nirvana, as simple as turning the hand over. Once the true eye is opened, neither birth and death nor Nirvana exist. Walking alone on the vast and expansive path, every grain of dust is a real experience. Petals of plum blossoms flutter on the rocks, strands of willow branches dance by the stream. (Shimen Cong)

Yangshan asked Liu Shiyu (name of a person): Can the essence of understanding the mind be heard? Yangshan said: If you want to understand the mind, there is no mind to understand. The mind without the intention to understand is the true understanding.

口朝鼻孔無空過。眼蓋鬍鬚有古風。信彩骨頭花十八。等閑擲出滿盆紅。(或庵體) English version: The mouth faces the nostrils without missing. The eyes cover the beard with an ancient style. The bones of faith bloom with eighteen flowers, casually thrown out, a basin full of red. (Huo An Ti)

Yangshan asked Weishan (name of a Chan master): The 'Nirvana Sutra' (Nirvana Sutra) has forty volumes, how many volumes are spoken by the Buddha, and how many volumes are spoken by the demons? Yangshan said: All are spoken by the demons. Weishan left. Yangshan then said: I was just responding casually, and you, venerable monk, are still like the grass on the stacked stone peak. Weishan said: I allow you to have correct vision.

Jiang Tianquan (name of a person) said: Weishan left, is it affirming him or denying him? Allowing you to have correct vision, is it affirming him or denying him? Clear-eyed monks, do not swallow it whole.

While Yangshan was sweeping the floor, Weishan asked: The dust is not swept away, the emptiness is not self-generated, what is dust-not?

埽得。師以埽帚埽地一下。溈曰作么生是空不自生。師以手指自身又指溈。溈曰。塵非埽得。空不自生。離此二途又作么生。師又將埽帚埽地一下。又指自身卻指溈山。

全提妙用體元彰。父子家聲滿大唐。空手一雙拈禿帚。卻從夜半放毫光。(弘鼎教)

仰山因韋宙就溈山請一伽陀。溈曰覿面相呈猶是鈍漢。豈況形於紙墨。韋乃就師請。師于紙上畫一圓相。注曰。思而知之。落第二頭。不思而知。落第三首。

威音訊息本無蹤。寂寂寥寥煙雨中。幾度看來山色里。半沉滄海半懸空。(弘鼎教)

仰山因溈山問。忽有人問你你作么生抵對。師曰東寺師叔若在。某甲不致寂寥。溈曰放你一個不抵對罪。師曰生之與殺祇在一言。溈曰。不負汝見。別有人不肯。師曰阿誰。溈指露柱曰是者個。師曰道什麼。溈曰道什麼。師曰。白鼠推遷。銀臺不變。

天童杰云。仰山好語。只是語上偏枯。靈隱即不然。徑山師叔若在。靈隱不致寂寥。何故。閩蜀同風。

仰山問東寺。借一路過那邊得否。寺曰。大凡沙門不可祇一路也。別更有么。師良久。寺卻問。借一路過那邊得否。師曰大凡沙門不可祇一路也。別更有么。寺曰祇有此。師曰大唐天子決定姓金。

法林音云。你看者兩個草里漢。

【現代漢語翻譯】 埽得（音譯，無特定含義）。仰山問。溈山（人名）拿起掃帚掃了一下地。仰山問：『怎麼是空不自生？』 溈山用手指指自己，又指指仰山。溈山說：『塵不是掃帚能掃掉的，空也不是自己產生的。離開這兩種途徑，又該怎麼辦呢？』 溈山又拿起掃帚掃了一下地，又指指自己，然後指指仰山。

『完全展現了微妙的作用，體現了根本的彰顯。父子兩人的名聲傳遍大唐。空空的兩手拿著光禿禿的掃帚，卻在半夜放出光芒。』（弘鼎教評）

仰山因為韋宙（人名）的緣故，向溈山請教一個伽陀（梵文音譯，偈頌）。溈山說：『當面呈現都還是遲鈍的人，更何況是寫在紙上的文字呢？』 韋宙於是向仰山請教。仰山在紙上畫了一個圓相（佛教術語，象徵圓滿），並寫道：『思考後才明白，就落入了第二等。不思考就明白，就落入了第三等。』

『威音王佛（過去佛名）的訊息本來就沒有軌跡，寂靜寥落，如同煙雨之中。幾次在山色中觀看，一半沉入滄海，一半懸在空中。』（弘鼎教評）

仰山因為溈山問：『如果有人問你，你打算怎麼應對？』 仰山說：『如果東寺（地名）師叔在，我不會感到寂寞。』 溈山說：『免了你一個不應對的罪過。』 仰山說：『生和殺只在一句話之間。』 溈山說：『沒有辜負你的見解。但有其他人不認可。』 仰山問：『是誰？』 溈山指著露柱（建築物構件）說：『就是這個。』 仰山問：『說什麼？』 溈山說：『說什麼？』 仰山說：『白鼠推移，銀臺不變。』

天童杰（人名）云：『仰山的話很好，只是在語言上有所偏頗。靈隱（地名）就不是這樣。徑山（地名）師叔如果在，靈隱就不會感到寂寞。』 為什麼呢？ 因為閩地和蜀地的風氣相同。

仰山問東寺：『借一條路到那邊去可以嗎？』 東寺說：『一般的沙門（出家人）不可以只走一條路。還有別的路嗎？』 仰山沉默了很久。東寺反問：『借一條路到那邊去可以嗎？』 仰山說：『一般的沙門不可以只走一條路。還有別的路嗎？』 東寺說：『只有這條路。』 仰山說：『大唐天子（皇帝）一定是姓金。』

法林音（人名）云：『你看這兩個草莽之人。』

【English Translation】 Sao De (transliteration, no specific meaning). Yangshan asked. Weishan (name of a person) picked up a broom and swept the floor. Yangshan asked: 'How is it that emptiness does not arise by itself?' Weishan pointed to himself and then to Yangshan. Weishan said: 'Dust cannot be swept away by a broom, and emptiness does not arise by itself. Apart from these two paths, what should be done?' Weishan picked up the broom again and swept the floor, then pointed to himself and then to Yangshan.

'Completely reveals the subtle function, embodying the manifestation of the fundamental. The fame of father and son spread throughout the Tang Dynasty. Empty-handed, holding a bare broom, yet emitting light in the middle of the night.' (Hong Dingjiao's comment)

Yangshan, because of Wei Zhou (name of a person), asked Weishan for a Gatha (Sanskrit transliteration, verse). Weishan said: 'Presenting it face to face is still for dull people, let alone writing it on paper?' Wei Zhou then asked Yangshan. Yangshan drew a circle on the paper and wrote: 'To know after thinking falls into the second category. To know without thinking falls into the third category.'

'The news of the Buddha Wei Yin Wang (name of a past Buddha) originally had no trace, lonely and desolate, like in the misty rain. Several times looking at the mountain scenery, half submerged in the sea, half suspended in the air.' (Hong Dingjiao's comment)

Yangshan, because Weishan asked: 'If someone asks you, how do you plan to respond?' Yangshan said: 'If Uncle Dongsi (name of a place) were here, I would not feel lonely.' Weishan said: 'I will exempt you from the crime of not responding.' Yangshan said: 'Life and death are only in one word.' Weishan said: 'You have not failed my expectations. But there are others who do not agree.' Yangshan asked: 'Who is it?' Weishan pointed to the pillar (architectural component) and said: 'It is this one.' Yangshan asked: 'What does it say?' Weishan said: 'What does it say?' Yangshan said: 'White rats move, but the silver platform remains unchanged.'

Tian Tongjie (name of a person) said: 'Yangshan's words are good, but they are biased in language. Lingyin (name of a place) is not like this. If Uncle Jingshan (name of a place) were here, Lingyin would not feel lonely.' Why? Because the customs of Min and Shu are the same.

Yangshan asked Dongsi: 'Is it possible to borrow a road to go over there?' Dongsi said: 'Ordinary Shramanas (monks) cannot only take one road. Is there another road?' Yangshan was silent for a long time. Dongsi asked back: 'Is it possible to borrow a road to go over there?' Yangshan said: 'Ordinary Shramanas cannot only take one road. Is there another road?' Dongsi said: 'There is only this road.' Yangshan said: 'The Emperor of the Great Tang (Emperor) must be named Jin.'

Falin Yin (name of a person) said: 'Look at these two rustic people.'

放著官路不肯走。一人開口了合不得。一人合口了開不得。今日若總放過。難瞞識者料簡。若不放過。又道棒頭無眼。雖然。就中一人較些子。若簡得出。許伊具參方眼。

良久分明陷虎機。更騎賊馬抽金箭。長安大道八荒通。至尊豈定含元殿。聞風咸謂小釋迦。翻轉由來夜叉面。(遠庵僼)

仰山因僧問如何是祖師意。師于空畫[○@佛]相示之。

秋月團團。珠玉珊珊。當面拋擲。初未嘗慳。可憐醉夢不能醒。一顆圓明空自寒。(二隱謐)

仰山問溈山大用現前請師辨白。溈下座歸方丈。師隨入。溈問子適來問甚麼話。師再舉。溈曰還記得吾答語否。師曰記得。溈曰你試舉看。師珍重出去。溈曰錯。師曰。閑師弟來。莫道某甲無語。

是即全是。非即全非。大用現前。𢹂手同歸。不知猶自涉離微。(松源岳)

問處分明答處親。縱橫有路慣翻身。相如奪得連城璧。秦主安然致太平。(木庵永)

仰山將順寂時在東平。數僧侍立次。師示以偈曰。一二二三子。平目復仰視。兩口無一舌。此是吾宗旨。

一二二三子。[○@牛]字清風起。[○@(俬-禾)]來勘不破。[○@人]乃爭綱紀。(龍潭演四)

平目復仰視。兒孫還有異。未辨個端倪。出門俱失

【現代漢語翻譯】 現代漢語譯本 放棄平坦的大路不走，一個人想說卻說不出來，一個人想不說卻又不得不說。今天如果全都放過，難以瞞過有見識的人的評判。如果不放過，又說棒頭無眼，難以辨別。即使這樣，其中有一個人稍微好一些，如果能簡別得出，就允許他具備參訪的眼力。

良久之後，才明白這是個陷阱。更像是騎著盜賊的馬，卻想抽出金箭。長安大道四通八達，天子難道只在含元殿里？聽到風聲都說他是小釋迦（Śākyamuni），翻轉過來原來是夜叉（Yakṣa）面目。(遠庵僼)

仰山（Yǎngshān）因為有僧人問什麼是祖師意，仰山（Yǎngshān）在空中畫佛像來開示他。

秋天的月亮圓圓的，像珠玉一樣閃閃發光。當面拋擲給你，從來沒有吝嗇過。可憐你沉醉在夢中不能醒來，一顆圓明的心空自寒冷。(二隱謐)

仰山（Yǎngshān）問溈山（Wéishān）：『大用現前，請老師辨別。』溈山（Wéishān）下座回到方丈室。仰山（Yǎngshān）跟隨進入。溈山（Wéishān）問：『你剛才問的是什麼話？』仰山（Yǎngshān）再次提起。溈山（Wéishān）說：『還記得我怎麼回答的嗎？』仰山（Yǎngshān）說：『記得。』溈山（Wéishān）說：『你試著說出來看看。』仰山（Yǎngshān）珍重地出去了。溈山（Wéishān）說：『錯了。』仰山（Yǎngshān）說：『如果閑雜的師弟來了，不要說我沒有話說。』

是就是全部，非就全部不是。大用現前，攜手一同迴歸。不知道還在細微之處徘徊。(松源岳)

問的時候分明，答的時候親切。縱橫馳騁，道路寬廣，習慣於翻身。司馬相如奪回了連城璧，秦王才能安然地致太平。(木庵永)

仰山（Yǎngshān）將要圓寂的時候在東平，有幾位僧人侍立在旁。仰山（Yǎngshān）用偈語開示說：『一二二三子，平目復仰視，兩口無一舌，此是吾宗旨。』

一二二三子，牛（Niú）字清風起，俬（Sī）來勘不破，人（Rén）乃爭綱紀。(龍潭演四)

平目復仰視，兒孫還有差異。未辨個端倪，出門俱失。

【English Translation】 English version Abandoning the official road, one person wants to speak but cannot, another wants to remain silent but must speak. If all are let go today, it will be difficult to deceive discerning judges. If not let go, it is said that the stick has no eyes and cannot distinguish. Even so, one of them is slightly better. If he can discern, he will be allowed to have the eye of a visiting monk.

After a long time, it becomes clear that this is a trap. It's more like riding a thief's horse while trying to draw a golden arrow. The Chang'an Avenue is open in all directions. Does the emperor only reside in Hanyuan Hall? Hearing the wind, they all say he is a small Śākyamuni, but turned around, he is actually the face of a Yakṣa. (Yuǎn ān Bi)

Yǎngshān asked a monk about the meaning of the Patriarch's intention. Yǎngshān drew a Buddha image in the air to show him.

The autumn moon is round and bright, like sparkling pearls and jade. Throwing it to you face to face, never being stingy. It's a pity you are drunk in a dream and cannot wake up, a round and bright heart is cold in vain. (Èr yǐn mì)

Yǎngshān asked Wéishān: 'The great function is manifested, please teacher discern.' Wéishān descended from the seat and returned to his abbot's room. Yǎngshān followed him in. Wéishān asked: 'What did you ask just now?' Yǎngshān raised the question again. Wéishān said: 'Do you remember my answer?' Yǎngshān said: 'I remember.' Wéishān said: 'Try to say it.' Yǎngshān respectfully went out. Wéishān said: 'Wrong.' Yǎngshān said: 'If idle fellow disciples come, don't say I have nothing to say.'

'Is' is all, 'is not' is all not. The great function is manifested, let's return hand in hand. Unaware that they are still lingering in subtle distinctions. (Sōngyuán Yuè)

The question is clear, the answer is intimate. Galloping freely, the road is wide, accustomed to turning around. Sima Xiangru snatched back the Liancheng Jade, so the Qin ruler could peacefully achieve great peace. (Mù ān Yǒng)

When Yǎngshān was about to pass away in Dongping, several monks were standing by. Yǎngshān instructed with a verse: 'One two two three sons, level eyes look up again, two mouths without one tongue, this is my purpose.'

One two two three sons, the Niú character, a clear wind rises, Sī comes to examine but cannot break through, Rén then contend for the principles. (Lóngtán Yǎn Sì)

Level eyes look up again, the children and grandchildren still have differences. Not distinguishing the slightest clue, going out, all is lost.

利。

兩口無一舌。止止不須說。西天僧到來。烏龜喚作鱉。

此是吾宗旨。揚聲啰啰哩。鏡智出三生。吹到大風止。

一對黃鸝上下飛。相呼相喚日斜暉。可憐巧語為誰訴。贏得春工展化機。(法林音)

鄧州香嚴智閑禪師(溈山祐嗣)

一日芟除草木。偶拋瓦礫擊竹作聲。忽然省悟。述頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。

粥飯隨緣養病軀。本無迷悟可關渠。無端擊著庵前竹。直至如今在半途。(承天宗)

放下身心如弊帚。拈來瓦礫是黃金。驀然一下打得著。大地山河一法沉。(九峰升)

香嚴頌。去年貧。未是貧。今年貧。始是貧。去年貧。猶有卓錐之地。今年貧。錐也無。

寶峰文云。去年富未是富。今年富始是富。去年富惟有一領黑黲布衫。今年添得一領百衲袈裟。歲朝抖擻呈禪眾。實謂風流出當家。　天寧琦云。香嚴貧未是貧。奈何猶有個渾身真凈。富不是富。傢俬未免俱呈露。鳳山者里不說富不說貧。隨家豐儉沒疏親。豎拂子云。收來兔角長三尺。放去龜毛重九斤。

無地無錐未是貧。知無尚有守無身。儂家近日貧來甚。不見當初貧底人。(雁山元)

【現代漢語翻譯】 現代漢語譯本 利。 兩口無一舌。止止不須說。西天僧到來。烏龜喚作鱉。 此是吾宗旨。揚聲啰啰哩。鏡智出三生。吹到大風止。 一對黃鸝上下飛。相呼相喚日斜暉。可憐巧語為誰訴。贏得春工展化機。(法林音) 鄧州香嚴智閑禪師(Dengzhou Xiangyan Zhixian, 溈山祐嗣 Weishan Yousi的弟子) 一日芟除草木。偶拋瓦礫擊竹作聲。忽然省悟。述頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。 粥飯隨緣養病軀。本無迷悟可關渠。無端擊著庵前竹。直至如今在半途。(承天宗) 放下身心如弊帚。拈來瓦礫是黃金。驀然一下打得著。大地山河一法沉。(九峰升) 香嚴頌。去年貧。未是貧。今年貧。始是貧。去年貧。猶有卓錐之地。今年貧。錐也無。 寶峰文云。去年富未是富。今年富始是富。去年富惟有一領黑黲布衫。今年添得一領百衲袈裟。歲朝抖擻呈禪眾。實謂風流出當家。　天寧琦云。香嚴貧未是貧。奈何猶有個渾身真凈。富不是富。傢俬未免俱呈露。鳳山者里不說富不說貧。隨家豐儉沒疏親。豎拂子云。收來兔角長三尺。放去龜毛重九斤。 無地無錐未是貧。知無尚有守無身。儂家近日貧來甚。不見當初貧底人。(雁山元)

【English Translation】 English version Benefit. Two mouths, yet not one tongue. Stop, stop, no need to speak. When the Western monk arrives, a turtle is called a鱉 (bie - a type of turtle). This is my principle. Raise your voice, lala li. Mirror-like wisdom transcends three lifetimes. Blow until the great wind stops. A pair of orioles fly up and down, calling to each other in the setting sun. Pity their clever words, for whom do they speak? They win the spring's work, displaying the mechanism of transformation. (Falin's tone) Chan Master Xiangyan Zhixian of Dengzhou (Disciple of Weishan Yousi) One day, while clearing grass and trees, he accidentally threw a tile that struck bamboo, making a sound. Suddenly, he awakened and composed a verse: 'With one strike, forgetting what I knew, no longer relying on cultivation. Every movement reveals the ancient path, not falling into silent mechanisms. Everywhere without a trace, dignity beyond sound and form. All those who have attained the Way in various places, all say it is the highest potential.' Gruel and rice, following conditions to nourish this sick body. Fundamentally, there is no delusion or enlightenment to concern it. For no reason, striking the bamboo in front of the hermitage, even now it remains halfway. (Chengtian Sect) Letting go of body and mind like a worn-out broom, picking up tiles turns them into gold. Suddenly, with one strike, hitting the mark, the great earth and rivers sink into one dharma. (Jiufeng Sheng) Xiangyan's verse: 'Last year, poor, not yet poor. This year, poor, truly poor. Last year, poor, still had a place to stick an awl. This year, poor, not even an awl.' Baofeng Wen said: 'Last year, rich, not yet rich. This year, rich, truly rich. Last year, rich, only had a dark, coarse cloth shirt. This year, added a hundred-patched kasaya. Shaking it out on New Year's morning, presenting it to the Chan assembly, truly a stylish display of the family tradition.' Tianning Qi said: 'Xiangyan, poor, not yet poor. How can it be that he still has a completely pure body? Rich, not rich. Family possessions inevitably all revealed.' Fengshan here does not speak of rich or poor, following the family's abundance or frugality without alienation. Raising the whisk, he said: 'Gathered, the rabbit's horn is three feet long. Released, the turtle's hair weighs nine pounds.' Without land, without an awl, not yet poor. Knowing nothing, still guarding this body. My family has recently become extremely poor. Not seeing the person who was poor in the beginning. (Yanshan Yuan)

年去年來貧復貧。祖師抬腳重千斤。愁人莫向愁人說。說向愁人愁殺人。(松源岳)

香嚴因仰山見曰。和尚讚歎師弟發明大事。試說看。師舉擊竹頌。仰曰此是夙昔記持。有正悟別說看。師舉去年貧頌。仰曰如來禪許你會。祖師禪未夢見在。師曰。我有一機。瞚目視伊。若人不會。別喚沙彌。仰乃對溈山曰。閑師弟會得祖師禪也。

報慈遂云。且道如來禪與祖師禪是分不分。　長慶棱云。一時坐卻。　瑯玡覺云。武帝求仙不得仙。王喬端坐卻昇天。　溈山喆云。香嚴可謂上無片瓦下無卓錐。凈裸裸赤灑灑。莫可把。若不是仰山幾乎放過。何故。不得雪霜力。焉知松柏操。　徑山杲云。溈山晚年好則劇。教得一棚肉傀儡。直是可愛。那裡是可愛處。面面相看手腳動。怎知語話是他人。　天寧琦云。師兄師弟。去年今年。論甚道。說甚禪。總是掉棒打月。掘地討天。禪禪。也無妙。也無玄。莫把封皮當信傳。

焚卻詩書摵碎琴。云岑拌老髮霜侵。無端舊友重相識。脫賺山前人異心。(雪奇靜)

香嚴初開堂。溈山送書並拄杖至。師接得便哭蒼天蒼天。僧曰和尚為甚麼如此。師曰祇為春行秋令。

天井新云。得人一牛。還人一馬。檢點將來。也是死而不弔。　法忍謐云。溈山杖子千里

同風。者僧送到對面千里。且道誵訛在甚麼處。甜瓜徹蒂甜。苦瓠連根苦。　天目律云。珊瑚枕上兩行淚。半是思君半恨君。　風穴喜云。者僧為溈山送拄杖。兵隨印轉。香嚴接得便哭。將逐符行。且道春行秋令意旨如何。咄。

接得杖。哭蒼天。不言絕後與光前。春行秋令人難會。蹋破草鞋腳底穿。(正覺逸)

曾作錢塘弄潮手。入流全不用浮囊。壯年忘卻兒時戲。慈母倚門空斷腸。(幻寄庭)

香嚴示眾。若論此事。如人上樹。口銜樹枝。腳不蹋枝。手不攀枝。樹下忽有人問如何是祖師西來意。不對它。又違它所問。若對它。又喪身失命。當恁么時作么生即得。時有虎頭招上座出衆曰。樹上即不問。未上樹請和尚道。師乃呵呵大笑。

翠峰顯云。樹上道即易。樹下道卻難。老僧上樹去也。致將一問來。　翠巖芝云。問者對者俱不免喪身失命。如今衲僧作么生。　徑山杲云。吞得栗棘蓬。透過金剛圈。看者般說話。也是泗州人見大聖。　大溈果云。香嚴慈悲之故。有落草之談。雖然。未免弄巧成拙。　鼓山圭云。香嚴大似蕭何制律。　天童覺云。虎頭上座是個惡賊。用無義手打不防家。直饒本色作家。往往做手腳。不辦雪竇是別機宜識休咎漢。到者里也祇得藏身露影。還會香嚴做處么。三

【現代漢語翻譯】 現代漢語譯本： 『同風』。有位僧人被送到千里之外的對面。那麼，錯誤究竟在哪裡呢？甜瓜從蒂到尾都是甜的，苦瓠連根都是苦的。 天目律禪師說：『珊瑚枕上兩行淚，半是思君半恨君。』 風穴延沼禪師高興地說：『這位僧人為溈山靈佑禪師送拄杖，就像兵隨印轉一樣。香嚴智閑禪師接過來就哭了，就像將隨符行一樣。』那麼，春天行使秋天的命令，意旨是什麼呢？咄！

接得杖，哭蒼天，不言絕後與光前。春行秋令人難會，蹋破草鞋腳底穿。（正覺逸禪師）

曾作錢塘弄潮手，入流全不用浮囊。壯年忘卻兒時戲，慈母倚門空斷腸。（幻寄庭禪師）

香嚴智閑禪師向大眾開示：『如果討論這件事，就像人爬上樹，口裡咬著樹枝，腳不踩樹枝，手不抓樹枝。樹下忽然有人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』不回答他，就違背了他所問的；如果回答他，又會喪身失命。當這種時候，該怎麼辦才好呢？』當時有虎頭招上座（senior monk Huto Zhao）從人群中走出來說：『樹上的情況暫且不問，請和尚說說未上樹的情況。』香嚴智閑禪師於是呵呵大笑。

翠峰顯禪師說：『樹上的道理容易說，樹下的道理卻難說。老僧我上樹去了。拿個問題來吧。』翠巖芝禪師說：『提問的人和回答的人都免不了喪身失命。如今的衲僧（monks）該怎麼辦呢？』徑山杲禪師說：『吞得下栗棘蓬，才能透過金剛圈。』看這種說話的方式，也是泗州人見到大聖（Great Sage）一樣（指司空本凈，相傳其為觀音菩薩的化身）。大溈果禪師說：『香嚴智閑禪師慈悲的緣故，才有了落草之談（makeshift talk）。雖然如此，未免弄巧成拙。』鼓山圭禪師說：『香嚴智閑禪師很像蕭何制定法律。』天童覺禪師說：『虎頭上座是個惡賊，用無義手打不防備的人。即使是本色作家（genuine master），也往往做手腳。』雪竇重顯禪師是別具機宜、識辨休咎的人，到了這裡也只能藏身露影。你們會香嚴智閑禪師的做法嗎？三！』

【English Translation】 English version: 'Same Wind.' A monk was sent to the opposite side, a thousand miles away. Now, where does the error lie? A sweet melon is sweet from stem to end; a bitter gourd is bitter from root to tip. Zen Master Tianmu Lu said: 'Two lines of tears on a coral pillow, half for longing for my lord, half for hating him.' Zen Master Fengxue Yanzhao happily said: 'This monk is sending a staff for Zen Master Weishan Lingyou, just as the army follows the seal. Zen Master Xiangyan Zhixian received it and cried, just as the general follows the talisman.' So, what is the intention of executing autumn orders in spring? 'Tut!'

Having received the staff, he cries to the heavens, not speaking of cutting off descendants or glorifying ancestors. It is difficult to understand executing autumn orders in spring; the straw sandals are worn through, the soles of the feet exposed. (Zen Master Zhengjue Yi)

Once a tide-playing hand at Qiantang, entering the flow without any need for a float. In his prime, he forgets the games of his childhood; a loving mother leans on the door, her heart breaking in vain. (Zen Master Huanji Ting)

Zen Master Xiangyan Zhixian instructed the assembly: 'If we discuss this matter, it is like a person climbing a tree, holding a branch in their mouth, their feet not touching any branch, their hands not grabbing any branch. Suddenly, someone under the tree asks: 'What is Bodhidharma's intention in coming from the West (zushi xilai yi)?' If you don't answer him, you are going against his question; if you answer him, you will lose your life. At such a time, what should you do?' At that time, Senior Monk Huto Zhao came out from the crowd and said: 'I won't ask about the situation on the tree; please, Master, speak about the situation before climbing the tree.' Zen Master Xiangyan Zhixian then laughed heartily.

Zen Master Cuifeng Xian said: 'The principle on the tree is easy to speak of, but the principle under the tree is difficult to speak of. This old monk is going up the tree. Bring a question!' Zen Master Cuiyan Zhi said: 'Both the questioner and the answerer cannot avoid losing their lives. What should the monks (nass僧) of today do?' Zen Master Jingshan Gao said: 'Only by swallowing a chestnut bur can you pass through the diamond circle.' Looking at this way of speaking, it is like the people of Sizhou seeing the Great Sage (Da Sheng) (referring to Sikong Benjing, traditionally believed to be an incarnation of Avalokiteśvara). Zen Master Dawei Guo said: 'Because of Zen Master Xiangyan Zhixian's compassion, there is talk of makeshift (luocao zhi tan). Even so, it is inevitable that he is oversmart.' Zen Master Gushan Gui said: 'Zen Master Xiangyan Zhixian is very much like Xiao He establishing laws.' Zen Master Tiantong Jue said: 'Senior Monk Huto is a villain, using an unjust hand to strike the unprepared. Even if he is a genuine master (ben se zuo jia), he often resorts to tricks.' Zen Master Xuedou Chongxian is one who has special opportunities and discerns good and bad fortune; even he can only hide his body and reveal his shadow here. Do you understand Zen Master Xiangyan Zhixian's actions? Three!'

千劍客今何在。獨許莊周見太平。　天寧琦云。大小香嚴曲設方便。虎頭上座未辨端倪。若論激揚此事。三生六十劫。　天寶樞云。上樹未上樹。鐵蛇橫古路。覿面笑呵呵。苦瓜連根苦。　南堂欲云。香嚴用盡神通。不消虎頭一拶。便乃四棱蹋地。翠峰縱有生機也扶他不起。　理安問云。香嚴前不構邨后不迭店。不得虎頭上座。幾乎無出身路。

曲設多方老古錐。那堪枝上更生枝。好如良馬窺鞭影。逐塊且非獅子兒。(保寧勇)

狹路轉身難。東西儘是山。行人不到處。風定落花間。(上方益)

故園春色在枝頭。惱亂春風卒未休。無事晚來江上望。三三兩兩釣魚舟。(天童華)

一回拈起一攢眉。上樹何如未上時。誰在畫樓明月夜。倒拈玉管向風吹。(笑隱欣)

全提三尺殺人刀。千里聞風鬼亦號。沒興有人輕犯著。饒伊得命也無毛。(中峰本)

好倚青松看碧溪。刺桐毛竹望凰棲。花時知己傷離別。莫把相思樹下啼。(海舟慈)

上樹何如未上樹。平如鏡面利如鋒。由基剛嚙機前鏃。肝膽高懸奪日紅。(龍池珍)

一聲簫管玉珊珊。透體風流不等閑。仙子引來庭下步。十分清韻逼人寒。(雪奇靜)

樹頭昨夜雨滂沛。眼裡耳里渾濕透。忙忙手腳費拍牽。

【現代漢語翻譯】 現代漢語譯本： 千劍客如今在哪裡？只有莊周才能見到太平景象。（天寧琦云評）香嚴寺和大小香嚴寺巧妙地設定了種種方便法門，但虎頭禪師在上座時卻未能辨明其中的端倪。如果談論激揚此事，需要經歷三生六十劫。（天寶樞評）上樹還是沒上樹？鐵蛇橫亙在古老的道路上。見面時笑呵呵，但苦瓜連根都是苦的。（南堂欲評）香嚴寺用盡了神通，不需要虎頭禪師的一拶，便四棱朝地。翠峰縱然有生機，也扶不起他。（理安問評）香嚴寺前不靠村后不靠店，如果沒有虎頭禪師在上座，幾乎沒有出路。

巧妙地設定了多種方便法門，真是個老古錐。哪裡能忍受樹枝上再生出枝條？好比良馬看到鞭子的影子，逐塊追趕的不是獅子兒。（保寧勇）

狹窄的道路難以轉身，東西兩邊都是山。行人不到的地方，風停了，落花飄散。（上方益）

故鄉的春色還在枝頭，惱亂的春風始終沒有停息。無事時傍晚在江邊眺望，三三兩兩的釣魚船。（天童華）

一次又一次地皺起眉頭，上樹不如不上樹。誰在畫樓明月夜，倒拿著玉管向風吹奏？（笑隱欣）

完全提起三尺長的殺人刀，千里之外鬼聽到風聲也害怕。如果有人不識趣地冒犯，饒了他性命也讓他寸草不生。（中峰本）

最好倚靠著青松看碧溪，刺桐和毛竹等待鳳凰棲息。花開時節知己傷感離別，不要在相思樹下啼哭。（海舟慈）

上樹不如不上樹，平滑如鏡面，鋒利如刀鋒。由基剛咬住箭頭的鏃，肝膽高懸，要射下太陽。（龍池珍）

一聲簫管，聲音清脆悅耳，透體風流，與衆不同。仙子引領著在庭下漫步，十分清雅的韻味逼人寒冷。（雪奇靜）

樹頭昨夜被大雨淋濕，眼裡耳里都濕透了。忙忙碌碌地手腳並用，費力地拍打和牽拉。

【English Translation】 English version: Where are the thousand swordsmen now? Only Zhuang Zhou (a Daoist philosopher) can see peace. (Commentary by Tianning Qiyun) Xiangyan Temple (a Buddhist temple) and the large and small Xiangyan Temples skillfully set up various expedient means, but the Tiger Head (a Zen master) failed to discern the subtleties when he was in the seat. If we talk about stirring up this matter, it takes three lives and sixty kalpas (an immense period of time). (Commentary by Tianbao Shu) Up the tree or not up the tree? The iron snake lies across the ancient road. Smiling face to face, but the bitter gourd is bitter from the root. (Commentary by Nantang Yu) Xiangyan Temple has exhausted its supernatural powers, and does not need a pinch from the Tiger Head, and then the four edges face the ground. Even if Cuifeng (a mountain) has vitality, he can't help him up. (Commentary by Li'an Wen) Xiangyan Temple does not rely on villages in front or shops in the back. Without the Tiger Head in the seat, there is almost no way out.

Skillfully setting up various expedient means, truly an old master. How can one bear more branches growing on the branches? Like a good horse seeing the shadow of the whip, chasing after clods is not the work of a lion's cub. (Baoning Yong)

It's difficult to turn around on a narrow road, with mountains on both east and west. Where travelers don't reach, the wind stops and fallen flowers scatter. (Shangfang Yi)

The spring scenery of the old garden is still on the branches, the disturbing spring wind has not stopped. When there is nothing to do, look at the river in the evening, with fishing boats in twos and threes. (Tiantong Hua)

Frowning again and again, it's better not to climb the tree than to climb it. Who is in the painted building on a bright moon night, holding the jade flute upside down and blowing it towards the wind? (Xiaoyin Xin)

Completely raise the three-foot-long killing knife, ghosts thousands of miles away are afraid when they hear the wind. If someone is ignorant and offends, even if you spare his life, he will be left with nothing. (Zhongfeng Ben)

It's best to lean on the green pine and look at the green stream, with erythrina and bamboo waiting for the phoenix to perch. When the flowers bloom, close friends are saddened by parting, don't cry under the acacia tree. (Haizhou Ci)

It's better not to climb the tree than to climb it, smooth as a mirror, sharp as a knife. You Ji (an archer) just bit the arrowhead, his liver and gallbladder hanging high, ready to shoot down the sun. (Longchi Zhen)

A sound of the flute, the sound is crisp and sweet, flowing and unrestrained, unlike anything else. A fairy leads the way, strolling in the courtyard, the very elegant charm is chilling. (Xueqi Jing)

The treetops were drenched by heavy rain last night, my eyes and ears are soaked. Busily using hands and feet, laboriously patting and pulling.

柳絲零亂還依舊。燕剪鶯梭織不成。青山一幅群雞鬥。咦。掛向虛空。直是難構。(云巖儲)

曉天云靜濃霜白。千峰萬峰鎖寒色。驪龍失珠知不知。無限平人遭點額。(平陽晝)

訛言寐語好支離。惑亂人來知幾時。當日茍無青白眼。崑崙也要失雙眉。(鐵舟海)

驪龍奮迅海門時。徑寸反成按劍疑。南海崑崙相奪去。依然菸草自離離。(法林音二)

笑日含春舞絳裙。愁腸片片共誰論。五陵惹得王孫醉。白日一天星斗分。

香嚴因僧問如何是道。師曰枯木里龍吟。曰如何是道中人。師曰髑髏里眼睛。僧后問石霜。如何是枯木里龍吟。霜曰猶帶喜在。曰如何是髑髏里眼睛。霜曰猶帶識在。又問曹山枯木里龍吟。山曰血脈不斷。問髑髏里眼睛。山曰幹不盡。曰未審還有得聞者么。山曰盡大地未有一個不聞。曰未審龍吟是何章句。山曰。也不知是何章句。聞者皆喪。

玄沙備別初語云。龍吟枯木。　神鼎諲云。石霜一向打揲向真界里作活計。又舉曹山語畢云。恁么會取好。　昭覺勤云。念不異。心不差。圓融五位君臣。跳過無明三毒。便可以向枯木上生花。寒巖中吹律。看他三個老宿。一人透語滲漏。一人透情滲漏。一人透見滲漏。若善參詳。便可玄關獨步。還委悉么。莫守寒巖

【現代漢語翻譯】 現代漢語譯本 柳絲零亂，依舊如故。燕子和梭子也織不成錦繡。青山如畫，卻見群雞相鬥。咦，將它掛向虛空，真是難以描繪。（云巖儲）

清晨天空晴朗，濃霜潔白。千峰萬峰，都被寒色籠罩。驪龍（一種神龍）丟失寶珠，知道不知道？無數的普通人，卻因此遭殃。（平陽晝）

虛假的言語，荒誕不經，多麼的支離破碎。迷惑世人，不知何時才能停止。當日如果沒有明辨是非的慧眼，崑崙山（傳說中的神山）也要失去雙眉。（鐵舟海）

驪龍（一種神龍）在海門（大海的入口）奮力騰躍時，即使是極小的東西，也會引起按劍而疑的猜忌。南海和崑崙山（傳說中的神山）相互爭奪，依舊是菸草自顧自地生長。（法林音二）

笑容如春日般燦爛，舞動著紅色的裙子。滿腹愁腸，又能與誰傾訴？五陵（指漢代五個皇帝的陵墓所在地，代指京城）惹得王孫公子沉醉，白晝如同黑夜，星斗閃耀。

香嚴（禪師名號）因有僧人問：『如何是道？』師父說：『枯木里龍吟。』僧人又問：『如何是道中人？』師父說：『髑髏（骷髏）里眼睛。』僧人後來問石霜（禪師名號）：『如何是枯木里龍吟？』石霜說：『猶帶喜在。』（仍然帶著喜悅）僧人問：『如何是髑髏里眼睛？』石霜說：『猶帶識在。』（仍然帶著分別意識）又問曹山（禪師名號）：『枯木里龍吟？』曹山說：『血脈不斷。』問：『髑髏里眼睛？』曹山說：『幹不盡。』（永遠不會枯竭）僧人問：『不知還有能聽聞到的人嗎？』曹山說：『整個大地沒有一個不能聽聞到的。』僧人問：『不知龍吟是什麼樣的章句？』曹山說：『也不知道是什麼樣的章句，聽聞者都會喪失（自我）。』

玄沙備（禪師名號）特別開始說：『龍吟枯木。』神鼎諲（禪師名號）說：『石霜（禪師名號）一向在真如的境界里做活計。』又舉曹山（禪師名號）的話說完后說：『這樣理解就好。』昭覺勤（禪師名號）說：『念頭沒有差異，心也沒有差別，圓融五位君臣，跳過無明三毒，便可以在枯木上生花，寒巖中吹律。』看他們三個老宿，一人透語滲漏，一人透情滲漏，一人透見滲漏。如果善於參詳，便可以在玄關（道教指修煉的關竅）中獨步。還明白嗎？不要守著寒巖。

【English Translation】 English version The willow branches are still scattered as before. The swallows and shuttles cannot weave brocade. A painting of green mountains, yet a flock of chickens fight. Alas, hanging it in the void, it is truly difficult to construct. (Yunyan Chu)

The morning sky is clear, the heavy frost is white. Thousands of peaks are locked in cold colors. Does the Li Dragon (a mythical dragon) know it has lost its pearl? Countless ordinary people suffer as a result. (Pingyang Zhou)

False words and delirious speech are so fragmented. They confuse people, and who knows when it will stop. If there were no discerning eyes of blue and white back then, even Mount Kunlun (a mythical mountain) would lose its eyebrows. (Tiezhou Hai)

When the Li Dragon (a mythical dragon) vigorously leaps at the sea gate (the entrance to the sea), even a tiny thing can cause suspicion and the drawing of swords. The South Sea and Mount Kunlun (a mythical mountain) compete with each other, yet the tobacco still grows independently. (Falin Yin Er)

A smile contains the spring sun, dancing in a crimson skirt. A heart full of sorrow, with whom can I share it? The Five Mausoleums (referring to the location of the tombs of five emperors of the Han Dynasty, representing the capital) cause the princes to become drunk, and in broad daylight, the stars are scattered across the sky.

Xiangyan (a Chan master's name) asked a monk, 'What is the Dao?' The master said, 'A dragon's roar in a withered tree.' The monk asked, 'What is a person of the Dao?' The master said, 'Eyes in a skull.' The monk later asked Shishuang (a Chan master's name), 'What is a dragon's roar in a withered tree?' Shishuang said, 'Still carrying joy.' The monk asked, 'What are eyes in a skull?' Shishuang said, 'Still carrying consciousness.' He also asked Caoshan (a Chan master's name), 'A dragon's roar in a withered tree?' Caoshan said, 'The bloodline is unbroken.' He asked, 'Eyes in a skull?' Caoshan said, 'It never dries up.' The monk asked, 'I wonder if there is anyone who can hear it?' Caoshan said, 'There is not a single one in the entire earth who cannot hear it.' The monk asked, 'I wonder what kind of verses the dragon's roar is?' Caoshan said, 'I don't even know what kind of verses they are; those who hear them will lose (themselves).'

Xuansha Bei (a Chan master's name) especially began by saying, 'A dragon roars in a withered tree.' Shending Yin (a Chan master's name) said, 'Shishuang (a Chan master's name) has always been working in the realm of Suchness.' After quoting Caoshan's (a Chan master's name) words, he said, 'It's good to understand it this way.' Zhaojue Qin (a Chan master's name) said, 'Thoughts are not different, and the mind is not different. The five positions of ruler and ministers are perfectly integrated, and one jumps over the three poisons of ignorance, then one can bloom flowers on a withered tree and blow the flute in a cold cliff.' Look at these three old monks, one leaks through words, one leaks through emotions, and one leaks through views. If you are good at contemplating, you can walk alone in the Xuanguan (the mysterious pass, referring to the key points of cultivation in Taoism). Do you understand? Do not cling to the cold cliff.

異草青。坐斷白雲機不妙。　徑山杲云。諸人還揀得出么。若揀不出。妙喜不惜眉毛為諸人說破。香嚴透語滲漏。被語言縛殺。石霜透情滲漏。被情識使殺。曹山透見滲漏。被見聞覺知惑殺。分明說了。具眼者辨。　天寧琦云。妙喜老人全身坐在三種滲漏里。卻不被三種滲漏所拘。雖然。要見古人。直是遠在。為什麼𠰒。無事教壞人家男女。　天童覺云。王居門裡。臣不出門。　報恩秀云。天童能以無量法門作一句說。有時一字法門海墨書而不盡。還識天童安家樂業處么。獨鶴有時常伴水。好云無事不離山。

枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清。(曹山寂)

香嚴獨腳頌曰。子啐母啄。子覺母㲉。子母俱亡。應緣不錯。同道唱和。妙曰獨腳。

雲門信云。子啐母啄。即且從。子覺母㲉。向那裡討。子母俱亡。應緣不錯。子母既亡。阿那個應緣不錯。且道憑個甚麼道理。

獨腳香嚴鎖萬重。重重錦繡白雲封。箇中子母元無命。啐啄之機也太聾。(雲門信)

以一重兮破一重。平田淺草易相逢。忽然突出千峰頂。土嚝人稀絕所逢。惟有玄沙知此意。患盲患啞又兼聾。(朝宗忍)

七竅鑿開混沌死。九烏射盡乾坤黑。藕絲牽倒五須彌。針眼放出搏空

【現代漢語翻譯】 現代漢語譯本： 『異草青』。坐斷白雲機不妙。（意思是說，即使是奇異的草也是青色的，如果執著于坐斷白雲的玄機，那就不是真正的妙處。）徑山杲（Jingshan Gao）說：『各位能分辨得出嗎？如果分辨不出，妙喜（Miaoxi）不惜眉毛為各位說破。』香嚴（Xiangyan）的透語是滲漏，被語言束縛而死。石霜（Shishuang）的透情是滲漏，被情識驅使而死。曹山（Caoshan）的透見是滲漏，被見聞覺知迷惑而死。分明說出來了，有眼力的人自然能辨別。天寧琦（Tianning Qi）說：『妙喜老人全身坐在三種滲漏里，卻不被三種滲漏所拘。』雖然如此，要見到古人，實在是遙遠。為什麼呢？無事生非，教壞人家男女。天童覺（Tiantong Jue）說：『王居門裡，臣不出門。』報恩秀（Baoen Xiu）說：『天童能以無量法門作一句說，有時一字法門海墨書而不盡。還認識天童安家樂業的地方嗎？獨鶴有時常伴水，好云無事不離山。』 『枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清。』（曹山寂（Caoshan Ji））意思是說，枯木發出龍吟之聲，才是真正見道；髑髏沒有意識，眼睛才開始明亮。當喜好和分別意識都消失時，訊息也就斷絕了，這時如何分辨清與濁呢？ 香嚴（Xiangyan）的獨腳頌說：『子啐母啄，子覺母㲉，子母俱亡，應緣不錯。』同道唱和，妙（Miao）說這是獨腳。 雲門信（Yunmen Xin）說：『子啐母啄，暫且不論。子覺母㲉，向哪裡去尋找？子母俱亡，應緣不錯。子母既然都亡了，那麼是誰在應緣不錯呢？且說憑藉的是什麼道理？』 『獨腳香嚴鎖萬重，重重錦繡白雲封。箇中子母元無命，啐啄之機也太聾。』（雲門信（Yunmen Xin））意思是說，香嚴的獨腳頌鎖住了重重關卡，重重錦繡被白雲封鎖。其中子母原本就沒有生命，啐啄的機鋒也太遲鈍了。 『以一重兮破一重，平田淺草易相逢。忽然突出千峰頂，土嚝人稀絕所逢。惟有玄沙知此意，患盲患啞又兼聾。』（朝宗忍（Chaozong Ren））意思是說，用一層境界打破另一層境界，在平坦的田野和淺草中容易相遇。忽然間突出千峰頂，土地空曠人煙稀少，斷絕了相逢的可能。只有玄沙（Xuansha）才能理解這個意思，他既患有眼盲，又患有口啞，還兼有耳聾。 『七竅鑿開混沌死，九烏射盡乾坤黑。藕絲牽倒五須彌（Five Sumerus），針眼放出搏空。』意思是說，七竅被鑿開，混沌就死了；九個太陽被射盡，天地就變得黑暗。用藕絲牽倒五座須彌山，從針眼中放出搏擊天空的力量。

【English Translation】 English version: 'Exotic grass is green.' Sitting and severing the white cloud mechanism is not wonderful. Jingshan Gao (Jingshan Gao) said, 'Can you all discern this? If you cannot, Miaoxi (Miaoxi) will not hesitate to explain it to you at the cost of his eyebrows.' Xiangyan's (Xiangyan) penetrating words are leakage, bound and killed by language. Shishuang's (Shishuang) penetrating emotions are leakage, driven and killed by emotions and consciousness. Caoshan's (Caoshan) penetrating insights are leakage, deluded and killed by seeing, hearing, feeling, and knowing. It has been clearly stated; those with eyes will discern it. Tianning Qi (Tianning Qi) said, 'The old man Miaoxi sits entirely within the three leakages, yet is not bound by them.' Even so, to see the ancients is truly far away. Why? Creating trouble out of nothing, corrupting other people's sons and daughters. Tiantong Jue (Tiantong Jue) said, 'The king resides within the gate, the minister does not leave.' Baoen Xiu (Baoen Xiu) said, 'Tiantong can express countless Dharma gates in a single phrase; sometimes a single-word Dharma gate cannot be exhausted even with an ocean of ink. Do you recognize the place where Tiantong finds peace and livelihood? A solitary crane sometimes accompanies the water, and good clouds always stay with the mountain.' 'A withered tree's dragon roar is the true seeing of the Way; a skull without consciousness is the initial brightening of the eyes. When the joy of knowing is exhausted, news ceases; how can one then distinguish the clear from the turbid?' (Caoshan Ji (Caoshan Ji)) This means that the true seeing of the Way is when a withered tree roars like a dragon; the eyes only begin to brighten when a skull is without consciousness. When the joy of knowing and discriminating consciousness are exhausted, news also ceases; how can one then distinguish the clear from the turbid? Xiangyan's (Xiangyan) one-legged verse says, 'The chick pecks, the mother pecks; the chick awakens, the mother responds; when both chick and mother are gone, the response is unerring.' Fellow practitioners echoed, and Miao (Miao) said this is one-legged. Yunmen Xin (Yunmen Xin) said, 'The chick pecks, the mother pecks, let's leave that aside for now. The chick awakens, the mother responds, where do you go to find that? When both chick and mother are gone, the response is unerring. Since both chick and mother are gone, who is responding unerringly? And what principle does it rely on?' 'Xiangyan's one-legged verse locks ten thousand layers, layers of brocade sealed by white clouds. Within, chick and mother originally have no life; the mechanism of pecking is too deaf.' (Yunmen Xin (Yunmen Xin)) This means that Xiangyan's one-legged verse locks layer upon layer of barriers, and layers of brocade are sealed by white clouds. Within, chick and mother originally have no life; the mechanism of pecking is too dull. 'With one layer, break through one layer; in flat fields and shallow grass, encounters are easy. Suddenly protruding from the peak of a thousand mountains, the land is desolate, people are scarce, and encounters are cut off. Only Xuansha (Xuansha) knows this meaning; he suffers from blindness, muteness, and deafness as well.' (Chaozong Ren (Chaozong Ren)) This means that one uses one layer of attainment to break through another; encounters are easy in flat fields and shallow grass. Suddenly protruding from the peak of a thousand mountains, the land is desolate and people are scarce, cutting off the possibility of encounters. Only Xuansha (Xuansha) understands this meaning; he suffers from blindness, muteness, and deafness as well. 'The seven orifices opened, and chaos died; the nine crows shot down, and heaven and earth turned black. Silken threads pull down the Five Sumerus (Five Sumerus), and a needle's eye releases a strike at the void.' This means that when the seven orifices are opened, chaos dies; when the nine suns are shot down, heaven and earth turn dark. Silken threads pull down the five Mount Sumerus, and a needle's eye releases the power to strike the void.

翮。啐啄機。誰委悉。獨腳香嚴解雙趯。趯破萬重金鎖關。依舊穿靴水上立。(天笠珍)

三更三點夜方深。形影相忘在枕衾。剩得趙州床一腳。鐘期何處覓知音。(豁堂嵩)

宗鑒法林卷四十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十一

集云堂　編

大鑒下五世

杭州徑山洪諲禪師(溈山祐嗣)

僧問。奄息如灰時如何。師曰猶是時人功干。曰干后如何。師曰耕人田不種。曰畢竟如何。師曰禾熟不登場。

天童華云。鳳閣香沉。雪巢夜冷。半窗明月。和氣靄然。正與么時。且道歸宗與徑山還有相見分也無。見與不見且置。祇如者僧與么問。還具眼么。茍或未然。云藏無縫襖。鳥宿不萌枝。

打鼓弄琵琶。相逢兩會家。九年人不識。幾度過流沙。(保寧茂)

靈苗不是興家物。瑞草翻為喪國徴。何似老農忘帝力。閑行鼓腹樂餘生。(頻吉祥)

洪諲因僧問如何是長。師曰十聖不能量。曰如何是短。師曰蟭螟眼裡著不滿。其僧不肯便去。舉似石霜。霜曰祇為太近實頭。僧問如何是長。霜曰不屈曲。曰如何是短。霜曰雙陸盤中不喝彩。

撥草瞻風問客程。徒勞䟦涉聽虛聲。兩途看取盤中彩。百尺竿頭縱

{ "translations": [ "現代漢語譯本：\n\n'翮（hé，鳥的羽莖）。啐啄機（指雛鳥破殼而出與母鳥啄殼的配合時機）。誰委悉（誰能完全瞭解）？獨腳香嚴（指香嚴智閑禪師，因擊竹而悟道）解雙趯（解釋了雙趯，即跳躍）。趯破萬重金鎖關（跳躍衝破重重束縛），依舊穿靴水上立（仍然穿著靴子站在水上）。' (天笠珍)\n\n'三更三點夜方深（深夜三更三點，夜色正濃），形影相忘在枕衾（身形和影子都已在睡夢中相忘）。剩得趙州床一腳（只剩下趙州禪師的床的一條腿），鐘期何處覓知音（到哪裡去尋找像鐘子期一樣的知音呢）？' (豁堂嵩)\n\n'宗鑒法林卷四十'\n'卍新續藏第 66 冊 No. 1297 宗鑒法林'\n\n'宗鑒法林卷四十一'\n\n'集云堂 編'\n\n'大鑒下五世'\n\n'杭州徑山洪諲禪師(溈山祐（Wéishān Yòu）嗣，溈山祐的繼承人)'\n\n'僧問：奄息如灰時如何（當氣息像灰燼一樣寂滅時，會怎麼樣）？師曰：猶是時人功干（仍然是世人的功夫）。曰：干后如何（功夫之後又如何）？師曰：耕人田不種（耕別人的田卻不播種）。曰：畢竟如何（最終會怎麼樣）？師曰：禾熟不登場（稻穀成熟了卻不收割）。'\n\n'天童華云：鳳閣香沉（鳳閣的香氣已經消散），雪巢夜冷（雪巢的夜晚寒冷）。半窗明月（半窗明月），和氣靄然（氣氛祥和）。正與么時（正在這個時候），且道歸宗與徑山還有相見分也無（且說歸宗和徑山還有相見的機會嗎）？見與不見且置（見與不見暫且不論），祇如者僧與么問（就像這個僧人這樣問），還具眼么（還具備慧眼嗎）？茍或未然（如果不是這樣），云藏無縫襖（雲彩藏匿了沒有縫隙的棉襖），鳥宿不萌枝（鳥兒棲息在沒有萌芽的樹枝上）。'\n\n'打鼓弄琵琶（敲鼓彈琵琶），相逢兩會家（相逢在兩個集會的地方）。九年人不識（九年時間無人認識），幾度過流沙（幾次經過流沙）？' (保寧茂)\n\n'靈苗不是興家物（靈苗不是用來興家的東西），瑞草翻為喪國徴（瑞草反而成了國家衰敗的徵兆）。何似老農忘帝力（哪裡比得上老農忘記帝王的恩惠），閑行鼓腹樂餘生（悠閒地走著，拍著肚子，快樂地度過餘生）？' (頻吉祥)\n\n'洪諲因僧問：如何是長（什麼是長）？師曰：十聖不能量（十聖也無法衡量）。曰：如何是短（什麼是短）？師曰：蟭螟眼裡著不滿（放在蟭螟的眼睛裡也放不滿）。其僧不肯便去（那個僧人不肯接受，就離開了）。舉似石霜（把這件事告訴了石霜）。霜曰：祇為太近實頭（只因爲太接近實際）。僧問：如何是長（什麼是長）？霜曰：不屈曲（不彎曲）。曰：如何是短（什麼是短）？霜曰：雙陸盤中不喝彩（在雙陸棋盤中不喝彩）。'\n\n'撥草瞻風問客程（撥開草叢，觀察風向，詢問旅客的行程），徒勞䟦涉聽虛聲（徒勞地跋山涉水，聽到的卻是虛假的聲音）。兩途看取盤中彩（兩條道路都看看棋盤中的輸贏），百尺竿頭縱（百尺竿頭縱身一躍）。'", "English_translations": [ "English version:\n\n'Wings. The moment of hatching. Who knows it fully? Dujiao Xiangyan (Zen Master Xiangyan Zhixian, who attained enlightenment by striking bamboo) explains the double jump. Jumping and breaking through layers of golden locks, still standing on the water wearing boots.' (Tianli Zhen)\n\n'At the third watch, three points into the deep night, form and shadow forget each other in the bedding. Only Zhao Zhou's bed leg remains. Where can Zhong Qi find a soulmate?' (Huotang Song)\n\n'Zongjian Falin, Volume 40'\n'Wan New Continued Collection, Volume 66, No. 1297, Zongjian Falin'\n\n'Zongjian Falin, Volume 41'\n\n'Compiled by Jiyun Hall'\n\n'Five Generations After Dajian'\n\n'Zen Master Hongyin of Jingshan in Hangzhou (Successor of Weishan You)'\n\n'A monk asked: 'What is it like when breath is like extinguished ashes?' The Master said: 'It is still the effort of people of this time.' The monk said: 'What is it like after the effort?' The Master said: 'Plowing another's field without sowing.' The monk said: 'What is it ultimately like?' The Master said: 'The grain is ripe but not brought to the threshing floor.''\n\n'Tiantong Hua said: 'The fragrance of the Phoenix Pavilion has faded, the snow nest is cold at night. Half a window of bright moon, a harmonious atmosphere. At just this moment, tell me, do Guizong and Jingshan still have a chance to meet? Meeting or not meeting aside, just like this monk asking, does he have the eye of wisdom? If not, clouds hide seamless jackets, birds perch on branches that do not sprout.''\n\n'Beating drums and playing the pipa, meeting at two gathering places. For nine years, no one recognizes me, having crossed the quicksand many times.' (Baoning Mao)\n\n'Auspicious seedlings are not for building a family, auspicious herbs instead become omens of national decline. How can it compare to an old farmer forgetting the emperor's power, leisurely walking, patting his belly, and enjoying his remaining years?' (Pin Jixiang)\n\n'Hongyin, due to a monk's question: 'What is long?' The Master said: 'Ten sages cannot measure it.' The monk asked: 'What is short?' The Master said: 'It cannot fill the eye of a gnat.' The monk was not satisfied and left. He told Shishuang about it. Shishuang said: 'Only because it is too close to reality.' The monk asked: 'What is long?' Shishuang said: 'Not crooked.' The monk asked: 'What is short?' Shishuang said: 'Not cheering in the Shuanglu game.''\n\n'Parting the grass, observing the wind, asking about the traveler's journey, futilely wading through the water, listening to empty sounds. Look at the colors on the board from both paths, letting go at the top of a hundred-foot pole.'" ] }

步行。(弘鼎教)

滁州定山神英禪師(溈山祐嗣)

因椑樹省問。不落數量請師道。師提起數珠曰是落不落。曰。圓珠三竅。時人知有。請師圓前話。師便打。樹拂袖便出。師曰三十年後捶胸大哭去在。樹住后示眾曰。老僧三十年前被定山熱瞞一上。不同小小。

翠峰顯云。定山用即用。怎奈險。椑樹知即知。要且未具擇法眼。　古南門云。盡道椑樹被定山瞞。殊不知定山被椑樹引得牽筋動骨。諸人還辨得么。如辨不得。莫待三十年。祇今也須捶胸大哭一上。且道古南又具什麼眼。

神英一日見首座洗衣遂問作什麼。座提起衣。師曰洗底是甚衣。座曰福州使鐵錢。師乃令維那移下座元掛搭。

千年古柏插青天。一度春歸翠欲妍。不礙行人來往道。翻雲覆雨綠庭煙。(粟庵鼎)

襄州延慶法端禪師(溈山祐嗣)

僧問。蚯蚓斬為兩斷。兩頭俱動。佛性在那一頭。師展兩手。

洞山價別云。即今問底在阿那一頭。　笑巖寶別云。但呼阇黎。僧若應諾。卻雲端的在阿那一頭。　慧云盛別。和聲便打。

京兆米和尚(溈山祐嗣)

問僧近離甚處。曰藥山。師曰藥山老子近日如何。曰大似一片頑石。師曰得恁么鄭重。曰也無你提掇處。師曰。非但藥山。米和亦

【現代漢語翻譯】 現代漢語譯本 步行。（弘鼎教）

滁州定山神英禪師（溈山祐嗣）

因椑樹（人名）請教，希望不落入數量的範疇，請禪師開示。禪師拿起數珠說：『這是落入還是不落入？』椑樹說：『圓珠有三個孔竅，世人都知道有。請禪師說說圓珠之前的狀態。』禪師便打了他。椑樹拂袖便走。禪師說：『三十年後，他會捶胸大哭的。』椑樹後來住持一方，開示大眾說：『老僧三十年前被定山（地名）狠狠地欺騙了一次，非同小可。』

翠峰顯（人名）說：『定山用得是好，只是太冒險。椑樹知道是知道，但還沒有具備選擇正法的眼力。』古南門（地名）說：『都說椑樹被定山欺騙，卻不知道是定山被椑樹引得牽筋動骨。各位能辨別出來嗎？如果辨別不出來，不要等到三十年後，現在就應該捶胸大哭一次。』那麼古南又具備什麼樣的眼力呢？

神英（人名）一天看見首座（寺院中職位）在洗衣服，便問：『做什麼？』首座提起衣服。禪師說：『洗的是什麼衣服？』首座說：『福州（地名）用來買東西的鐵錢。』禪師於是命令維那（寺院中職位）把首座的座位撤掉，讓他掛單（指雲遊僧人到寺院掛單住宿）。

千年古柏聳立青天，又一次春天到來，翠綠更加鮮艷。不妨礙行人來來往往，翻雲覆雨，庭院籠罩在綠色的煙霧中。（粟庵鼎）

襄州延慶法端禪師（溈山祐嗣）

僧人問：『蚯蚓被斬為兩段，兩頭都在動，佛性在哪一頭？』禪師張開雙手。

洞山價（人名）另外評論說：『現在問話的，你又在哪一頭？』笑巖寶（人名）另外評論說：『只管叫他阇黎（梵語，意為老師），僧人如果答應，就說：『的的確確就在那一頭。』』慧云盛（人名）另外評論說：『應聲便打。』

京兆米和尚（溈山祐嗣）

問僧人最近從哪裡來。僧人說：『藥山（地名）。』禪師說：『藥山老和尚最近怎麼樣？』僧人說：『很像一塊頑石。』禪師說：『這麼鄭重其事？』僧人說：『也沒有你提拔的地方。』禪師說：『不只是藥山，米和也一樣。』

【English Translation】 English version Walking. (Hong Ding's teaching)

Chan Master Shenying of Dingshan in Chuzhou (Successor of Weishan You)

Because of Bi Shu's (person's name) inquiry, wishing not to fall into the category of quantity, he asked the master to speak. The master picked up the rosary and said, 'Is this falling or not falling?' Bi Shu said, 'The round beads have three holes, and people know they exist. Please, Master, speak of the state before the round beads.' The master then hit him. Bi Shu flicked his sleeves and left. The master said, 'Thirty years later, he will be beating his chest and crying.' Later, Bi Shu resided in one place and instructed the public, saying, 'This old monk was severely deceived by Dingshan (place name) thirty years ago, which was no small matter.'

Cuifeng Xian (person's name) said, 'Dingshan's use is good, but it is too risky. Bi Shu knows, but he does not yet have the eye to choose the right Dharma.' Gu Nanmen (place name) said, 'Everyone says that Bi Shu was deceived by Dingshan, but they don't know that Dingshan was led by Bi Shu to be strained to the bone. Can you all discern this? If you cannot discern it, don't wait thirty years; you should be beating your chest and crying now.' So what kind of eye does Gu Nan possess?

One day, Shenying (person's name) saw the head seat (position in a monastery) washing clothes and asked, 'What are you doing?' The head seat picked up the clothes. The master said, 'What kind of clothes are you washing?' The head seat said, 'The iron coins used for buying things in Fuzhou (place name).' The master then ordered the director (position in a monastery) to remove the head seat's seat and let him stay as a guest (referring to a wandering monk staying overnight at a monastery).

The ancient cypress of a thousand years stands tall in the blue sky, and once again spring arrives, the green is even more vibrant. It does not hinder pedestrians coming and going, turning clouds and covering rain, the courtyard is shrouded in green mist. (Su An Ding)

Chan Master Fadian of Yanqing in Xiangzhou (Successor of Weishan You)

A monk asked, 'When an earthworm is cut into two pieces, both ends move. Where is the Buddha-nature in which end?' The master spread out both hands.

Dongshan Jia (person's name) commented separately, 'Now the one asking, where are you in which end?' Xiaoyan Bao (person's name) commented separately, 'Just call him Ajari (Sanskrit, meaning teacher), and if the monk answers, say, 'It is indeed in that end.'' Huiyun Sheng (person's name) commented separately, 'Immediately hit him in response.'

Monk Mi of Jingzhao (Successor of Weishan You)

He asked a monk where he had come from recently. The monk said, 'Yaoshan (place name).' The master said, 'How is the old monk Yaoshan these days?' The monk said, 'Very much like a stubborn stone.' The master said, 'So solemn?' The monk said, 'There is no place for you to promote him.' The master said, 'Not only Yaoshan, but Monk Mi is also the same.'

恁么。僧近前顧視而立。師曰看看頑石動也。僧便出。

翠峰顯云。米和也縱奪可觀。爭奈死而不弔。　昭覺勤云。翠峰細處細如米末。冷處冷似冰霜。要且祇見錐頭利。若據蔣山見處。祇者米和。趁得老鼠。打破油甕。　天童華云。者僧豈不是具眼底。叵耐藥山一片頑石到處賣弄。茍非米和深辨端倪。幾遭惑亂。

米和好塊頑石。多少遊人不識。及乎衲僧一見。不免將南作北。(溈山喆)

米和因還鄉。老宿問。月落斷井索。時人喚作蛇。未審七師見佛喚作甚麼。師曰。若有佛見。即同眾生。宿曰千年桃核。

法眼于若有佛見處別云。此是甚麼時節。　問法燈別云。喚底不是。　節巖琇云。多時不見。果然年老成精。米和出門去學得一巴掌禪。此時為什麼不展開來用。

米和令僧去問仰山。今時人還假悟否。山曰悟即不無。爭奈落在第二頭。師深肯之。

投子青雲。仰山與么道。還免得自己不落么。若免得。更有一人大不肯在。若免不得。亦落第二頭。米和雖然肯他。自己還有出身之路也無。若檢點得出。二人瓦解冰消。不然。且莫造次。　泐潭清云。門庭施設米和深肯。仰山入理深談。第一頭猶未悟在。　天童華云。米和提本分鉗錘。仰山展劍刃上事。二老於唱教門中足可

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『恁么？』（這是什麼意思？）僧人走上前，注視著站立不動。米和禪師說：『看看，頑石動了。』僧人便離開了。

翠峰顯禪師說：『米和禪師的縱奪手段，確實可觀。可惜的是，死而不弔。』（意思是說，米和禪師雖然手段高明，但缺乏慈悲心。）昭覺勤禪師說：『翠峰禪師的細緻之處，細如米末；冷峻之處，冷似冰霜。但終究只見到錐子的尖利。若按照蔣山禪師的見解，米和禪師只不過是趁著老鼠，打破了油甕。』（意思是說，米和禪師的手段雖然有效，但有時會造成不必要的損失。）天童華禪師說：『這位僧人難道不是有眼力的人嗎？可嘆藥山禪師的一片頑石，到處賣弄。如果不是米和禪師深辨端倪，幾乎要被迷惑了。』

米和禪師真是一塊好頑石，多少遊人都不認識。等到衲僧（指修行人）一見，不免將南作北。（溈山喆禪師）

米和禪師因事還鄉，一位老宿（指年長的僧人）問他：『月亮掉落在斷井的繩索上，世人稱之為蛇。不知道禪師您見到佛，會稱作什麼？』米和禪師說：『若有佛的見解，就與眾生無異。』老宿說：『千年桃核。』（意思是說，米和禪師的見解非常深刻，如同千年桃核一樣珍貴。）

法眼禪師對於『若有佛見』之處，另外說道：『這是什麼時節？』（意思是說，不要執著于佛的形象，要認識到當下的實相。）問法燈禪師，法燈禪師另外說道：『稱呼它的不是。』（意思是說，不要執著于名相，要認識到事物的本質。）節巖琇禪師說：『很久不見，果然年老成精。米和禪師出門去學得一巴掌禪，此時為什麼不展開來用？』（意思是說，米和禪師學到的禪法，應該在適當的時候運用出來。）

米和禪師讓僧人去問仰山禪師：『現在的人還假裝開悟嗎？』仰山禪師說：『開悟不是沒有，只是落在第二頭。』米和禪師深深地認可了他的說法。

投子青禪師說：『仰山禪師這樣說，還能免得了自己不落入第二頭嗎？如果免得了，還有一個人大大不肯承認。如果免不了，也落入了第二頭。米和禪師雖然認可他，自己還有出身之路嗎？如果能檢查得出來，二人就會瓦解冰消。不然，就不要輕舉妄動。』泐潭清禪師說：『門庭施設，米和禪師深深認可。仰山禪師入理深談，第一頭還沒有悟到。』天童華禪師說：『米和禪師提起本分的鉗錘，仰山禪師展示劍刃上的事情。二位老人在唱教的門庭中，已經足夠了。』

【English Translation】 English version: A monk asked, 'What?' (What does this mean?) The monk stepped forward, gazing and standing still. Zen Master Mihe said, 'Look, the stubborn stone is moving.' The monk then left.

Zen Master Cuifeng Xian said, 'Zen Master Mihe's methods of seizing and releasing are indeed remarkable. It's a pity that he is mourned without being mourned.' (Meaning that although Zen Master Mihe's methods are brilliant, he lacks compassion.) Zen Master Zhaojue Qin said, 'Zen Master Cuifeng's subtlety is as fine as rice powder; his coldness is like ice and frost. But in the end, he only sees the sharpness of the awl. According to Zen Master Jiangshan's view, Zen Master Mihe is just taking advantage of the rat to break the oil jar.' (Meaning that although Zen Master Mihe's methods are effective, they sometimes cause unnecessary losses.) Zen Master Tiantong Hua said, 'Isn't this monk a person with insight? It's a pity that Zen Master Yaoshan's piece of stubborn stone is showing off everywhere. If it weren't for Zen Master Mihe's deep discernment, he would almost be confused.'

Zen Master Mihe is truly a good stubborn stone; many travelers do not recognize him. When a monastic (referring to a practitioner) sees him, he inevitably turns south into north. (Zen Master Weishan Zhe)

Zen Master Mihe was returning to his hometown when an old monk (referring to an elderly monk) asked him, 'The moon falls on the rope of a broken well; people call it a snake. I wonder what you would call it when you see the Buddha?' Zen Master Mihe said, 'If there is a view of the Buddha, it is no different from sentient beings.' The old monk said, 'A thousand-year-old peach pit.' (Meaning that Zen Master Mihe's view is very profound, like a precious thousand-year-old peach pit.)

Zen Master Fayan, regarding the place of 'If there is a view of the Buddha,' said separately, 'What time is this?' (Meaning, do not be attached to the image of the Buddha; recognize the reality of the present moment.) When asked, Zen Master Fadeng said separately, 'The one who calls it is not it.' (Meaning, do not be attached to names and forms; recognize the essence of things.) Zen Master Jieyan Xiu said, 'Long time no see, indeed you have become an old fox. Zen Master Mihe went out and learned a slap of Zen; why don't you unfold it and use it now?' (Meaning that the Zen Dharma that Zen Master Mihe learned should be used at the appropriate time.)

Zen Master Mihe asked a monk to ask Zen Master Yangshan, 'Do people still pretend to be enlightened these days?' Zen Master Yangshan said, 'Enlightenment is not absent, but it falls into the second head.' Zen Master Mihe deeply agreed with his statement.

Zen Master Touzi Qing said, 'If Zen Master Yangshan says this, can he avoid falling into the second head himself? If he can avoid it, there is still one person who greatly refuses to admit it. If he cannot avoid it, he also falls into the second head. Although Zen Master Mihe agrees with him, does he still have a way out for himself? If it can be examined, the two will disintegrate and melt away. Otherwise, do not act rashly.' Zen Master Letan Qing said, 'Zen Master Mihe deeply agrees with the establishment of the gate. Zen Master Yangshan's deep discussion of the principle, the first head has not yet been enlightened.' Zen Master Tiantong Hua said, 'Zen Master Mihe raises the tongs of his fundamental duty, and Zen Master Yangshan displays the matter on the edge of the sword. The two elders are sufficient in the gate of teaching.'

稱尊。若是衲僧門下。總是吃棒底漢。

碧岫峰頭借問人。指山窮處未安身。雖然免得重行令。爭似靈苗不犯春。(投子青)

第二頭邊悟破迷。快須撒手舍筌罤。功兮未盡成駢拇。智者難知覺噬臍。兔老冰盤秋露泣。烏寒玉樹晚風凄。持來大仰辨真假。痕玷渾無貴白圭。(天童覺)

悟人千個道無憂。肯信遭他第二頭。寂寞山花寒食后。夕陽西去水東流。(龍門遠)

當恨家山不得歸。歸來猶與故人違。翻思四海優遊日。何處封疆非帝畿。(果如真)

米和因僧問。自古上賢還達真正理么。師曰達。曰祇如真正理作么生達。師曰。當時霍光賣假銀城與單于。契書是什麼人做。曰某甲直得杜口無言。師曰平地教人作保。

昭覺勤云。米和是大善知識。　徑山杲舉至契書是什麼人做處云。徑山當時若作者僧。下一轉語塞卻者老漢口。且道下甚麼語。良久云。若教容易得。便作等閑看。

手裡絲綸卷復舒。扁舟撩撥洞庭湖。忽然惡浪翻空立。收拾歸來一伎無。(月坡明)

福州九峰慈慧禪師(溈山祐嗣)

因溈山上堂。汝等諸人祇得大機不得大用。師便抽身出去。溈召師。師更不回顧。溈曰此子堪為法器。

保福展云。依俙似曲。失后忘前。　皓山季云。

【現代漢語翻譯】 現代漢語譯本：

稱尊（自稱為尊者）。若是衲僧（指雲遊僧人）門下，總是吃棒底漢（指經常捱打的人）。

碧岫峰頭借問人，指山窮處未安身。雖然免得重行令，爭似靈苗不犯春。（投子青）

第二頭邊悟破迷，快須撒手舍筌罤（比喻達到目的后就應忘掉的方法）。功兮未盡成駢拇（比喻多餘無用的東西），智者難知覺噬臍（比喻後悔莫及）。兔老冰盤秋露泣，烏寒玉樹晚風凄。持來大仰辨真假，痕玷渾無貴白圭（比喻完美無瑕）。（天童覺）

悟人千個道無憂，肯信遭他第二頭。寂寞山花寒食后，夕陽西去水東流。（龍門遠）

當恨家山不得歸，歸來猶與故人違。翻思四海優遊日，何處封疆非帝畿（指天子的統治範圍）。（果如真）

米和因僧問：『自古上賢還達真正理么？』師曰：『達。』曰：『祇如真正理作么生達？』師曰：『當時霍光賣假銀城與單于（古代匈奴的首領），契書是什麼人做？』曰：『某甲直得杜口無言。』師曰：『平地教人作保。』

昭覺勤云：『米和是大善知識。』徑山杲舉至契書是什麼人做處云：『徑山當時若作者僧，下一轉語塞卻者老漢口。且道下甚麼語？』良久云：『若教容易得，便作等閑看。』

手裡絲綸卷復舒，扁舟撩撥洞庭湖。忽然惡浪翻空立，收拾歸來一伎無。（月坡明）

福州九峰慈慧禪師（溈山祐（wèi shān yòu）嗣（sì））

因溈山上堂：『汝等諸人祇得大機不得大用。』師便抽身出去。溈召師，師更不回顧。溈曰：『此子堪為法器。』

保福展云：『依俙（yī xī）似曲，失后忘前。』皓山季云：

【English Translation】 English version:

He calls himself 'Honored One'. Those under the banner of mendicant monks are always the ones who get beaten.

At the peak of Bixiu Mountain, I ask a person, pointing to the end of the mountain, 'Have you settled down?' Although one can avoid repeating orders, how can it compare to a spiritual sprout that doesn't violate the spring? (Touzi Qing)

At the second stage, one awakens and breaks through delusion, quickly letting go and abandoning the fish trap (metaphor for methods to achieve a goal that should be discarded after use). The merit is not yet complete, becoming like webbed toes (metaphor for something superfluous and useless), the wise find it difficult to perceive and regret biting their navel (metaphor for regretting too late). Old rabbits on icy plates weep autumn dew, crows in cold jade trees feel the chill of the evening wind. Bring it to Dayang to distinguish the true from the false, without any flaws, as precious as white jade. (Tiantong Jue)

Enlightening a thousand people, saying there is no worry, who would believe they encountered a second head. Lonely mountain flowers after the Cold Food Festival, the setting sun goes west, and the water flows east. (Longmen Yuan)

One should hate not being able to return to one's home mountain, even returning still conflicts with old friends. Reflecting on the days of leisurely wandering in the four seas, where is the territory that is not the emperor's domain (referring to the emperor's rule)? (Guoru Zhen)

Mi He asked a monk: 'Since ancient times, have the wise ones understood the true principle?' The master said: 'They have.' The monk asked: 'How is the true principle understood?' The master said: 'Back then, when Huo Guang sold a fake silver city to the Chanyu (leader of the ancient Xiongnu), who wrote the contract?' The monk said: 'I am speechless.' The master said: 'Teaching people to be guarantors on flat ground.'

Zhaojue Qin said: 'Mi He is a great virtuous friend.' Jingshan Gao raised the point of who wrote the contract, saying: 'If Jingshan were a monk at that time, one turning word would shut the old man's mouth. But what word should be said?' After a long silence, he said: 'If it were easily obtained, it would be taken lightly.'

In hand, the silk thread is rolled and unrolled, a small boat teases Dongting Lake. Suddenly, a fierce wave rises in the air, packing up and returning with no skill left. (Yuepo Ming)

Chan Master Cihui of Jiufeng in Fuzhou (Successor of Weishan You)

Because Weishan said in the hall: 'You all only get the great opportunity but not the great use.' The master then withdrew. Weishan called the master, but the master did not look back. Weishan said: 'This child is worthy of being a Dharma vessel.'

Baofu Zhan said: 'Faintly like a melody, losing the back and forgetting the front.' Haoshan Ji said:

九峰抽身出去。是大用不是大用。溈山道此子堪為法器。是賞伊是罰伊。

元康禪師(溈山祐嗣)

因訪石樓。樓才見便收足坐。師曰得與么威儀周足。樓曰你適來見個什麼。師曰無端被人領過。樓曰須是與么始為真見。師曰苦哉賺卻幾人來。樓便起身。師曰。見則見矣。動則不動。樓曰盡力道不出定也。師撫掌三下。

南泉愿云。天下人斷者兩個漢是非不得。若斷得。與他同參。

與奪縱橫氣象全。就中同路不同廛。獅兒不食彫殘物。肯為區區戀吐涎。(主峰法)

蘄州三角山法遇庵主(溈山祐嗣)

因荒亂魁帥入山。執刃而問。和尚有甚財寶。師曰僧家之寶非君所宜。曰是何寶。師振威一喝。魁不悟以刃加之。

龍唐柱云。渠魁大似瞎眼波斯。焉能辨得真寶。三角不善深藏。未逢別者輒爾開拳。二俱有咎。當時待道是何寶。好與云折腳鐺。品字灶。無底缽盂。斷鼻草鞋。若用得著一任將去。使渠知我衲僧風味。放下夜叉心突起。菩薩面也未可知。

庵僧真實濟兇人。一喝分明出差珍。莫道賊魁非別者。當頭雪刃用來親。(天目禮)

福州雙峰禪師(溈山祐嗣)

因仰山問近日見處如何。師曰。據某甲見處。無一法可當情。仰曰汝解猶在境。師曰。

【現代漢語翻譯】 現代漢語譯本 九峰抽身出去。這是大用還是不是大用？溈山（Weishan，人名，溈山祐嗣）說：『這個弟子可以成為法器。』這是獎賞他還是懲罰他？

元康禪師（Yuankang Chanshi，人名，溈山祐嗣）

因為拜訪石樓（Shilou，地名）。石樓剛一見到他就收回雙腳坐下。禪師說：『得到如此威儀周全。』石樓說：『你剛才見到什麼？』禪師說：『無端被人領過去了。』石樓說：『必須這樣才是真見。』禪師說：『苦啊，欺騙了多少人來。』石樓便起身。禪師說：『見是見到了，動則不動。』石樓說：『盡力也說不出定啊。』禪師拍掌三下。

南泉愿（Nanquan Yuan，人名）說：『天下人判斷不了這兩個人的是非。如果能判斷，就與他一同參學。』

與奪縱橫氣象全，就中同路不同廛。獅兒不食彫殘物，肯為區區戀吐涎。（主峰法）

蘄州三角山法遇庵主（Qizhou Sanjiaoshan Fayu Anzhu，人名，溈山祐嗣）

因為荒亂，魁帥進入山中，拿著刀問道：『和尚有什麼財寶？』禪師說：『僧家的寶物不是你所適合的。』魁帥說：『是什麼寶物？』禪師威嚴地一喝。魁帥不明白，用刀砍去。

龍唐柱（Longtang Zhu，人名）說：『魁帥很像瞎眼的波斯人，怎麼能辨別出真寶？三角（Sanjiao，地名）不善於深深隱藏，沒有遇到別人就輕易地出拳。』二者都有過錯。當時應該說『是什麼寶物？』好給他云折腳鐺、品字灶、無底缽盂、斷鼻草鞋。如果用得著，就任憑他拿去，使他知道我衲僧的風味，放下夜叉心，突起菩薩面也未可知。

庵僧真實濟兇人，一喝分明出差珍。莫道賊魁非別者，當頭雪刃用來親。（天目禮）

福州雙峰禪師（Fuzhou Shuangfeng Chanshi，人名，溈山祐嗣）

因為仰山（Yangshan，人名）問：『近日見處如何？』禪師說：『據我所見，沒有一法可以符合情意。』仰山說：『你的理解還在境界中。』禪師說：

【English Translation】 English version Jiufeng withdrew. Is this a great use or not? Weishan (Weishan Yousi, a person's name) said, 'This disciple is worthy of becoming a Dharma vessel.' Is this rewarding him or punishing him?

Zen Master Yuankang (Yuankang Chanshi, a person's name, Weishan Yousi)

Because he visited Shilou (a place name). As soon as Shilou saw him, he retracted his legs and sat down. The Zen master said, 'To have such complete and dignified deportment.' Shilou said, 'What did you see just now?' The Zen master said, 'I was led away for no reason.' Shilou said, 'It must be like this to be a true seeing.' The Zen master said, 'Alas, how many people have been deceived.' Shilou then got up. The Zen master said, 'Seeing is seeing, but moving is not moving.' Shilou said, 'I can't express stillness even with all my effort.' The Zen master clapped his hands three times.

Nanquan Yuan (a person's name) said, 'The people of the world cannot judge the right and wrong of these two people. If they can judge, then study with him.'

Giving and taking, vertical and horizontal, the whole atmosphere is complete, among them, the road is the same but the dwelling is different. The lion does not eat the carrion, how could it be willing to cherish the spit?' (Zhufeng Fa)

Abbot Fayu of Sanjiao Mountain in Qizhou (a person's name, Weishan Yousi)

Because of the chaos, the chieftain entered the mountain, holding a knife and asked, 'What treasures does the monk have?' The Zen master said, 'The treasures of the Sangha are not suitable for you.' The chieftain said, 'What are these treasures?' The Zen master gave a stern shout. The chieftain did not understand and struck with his knife.

Longtang Zhu (a person's name) said, 'The chieftain is very much like a blind Persian, how can he distinguish true treasures? Sanjiao (a place name) is not good at hiding deeply, and readily throws a punch without encountering others.' Both are at fault. At that time, he should have said, 'What are the treasures?' It would be good to give him a cloud-legged pot, a character-shaped stove, a bottomless bowl, and broken-nosed straw sandals. If he can use them, let him take them, so that he knows the flavor of my monastic life, puts down the Yaksha heart, and suddenly raises the Bodhisattva face, who knows.

The abbot is truly helping the fierce man, a shout clearly distinguishes the different treasures. Don't say that the bandit chief is not someone else, the snowy blade on the head is used intimately.' (Tianmu Li)

Zen Master Shuangfeng of Fuzhou (a person's name, Weishan Yousi)

Because Yangshan (a person's name) asked, 'How is your recent understanding?' The Zen master said, 'According to my understanding, there is no Dharma that can accord with my feelings.' Yangshan said, 'Your understanding is still in the realm.' The Zen master said:

某甲祇如此。師兄又作么生。仰曰。你豈無能知無一法可當情者。溈山聞曰。寂子已后疑殺天下人去在。

溈山喆云。前箭猶輕后箭深。無限平人被陸沉。　東禪岳雲。解弄不須霜刃劍。能彈何必玉弦絲。

寂子雙峰論見處。直教聞者轉疑深。相逢未肯三分語。那得全拋一片心。(本覺一)

襄州常侍王敬初(見溈山祐)

視事次。米和尚至。公舉筆示之。米曰還判得虛空否。公擲筆入宅。米致疑。明日憑鼓山供養主入探其意。米亦隨至。潛在遮蔽間偵伺。主就席乃問曰。昨日米和尚有甚麼言句便不相見。公曰。師子咬人。韓獹逐塊。米聞此語即省前謬。乃遽出朗笑曰。我會也我會也。公曰試道看。米曰請常侍舉。公豎起只箸。米曰者野狐精。公曰者漢徹也。

溈山喆云。米和尚雖然如是。且祇得一橛。常侍云者漢徹也。大似看樓打樓。大溈則不然。常侍雖是個俗漢。筆下有生殺之權。米和尚是一方知識。且出他圈圚不得。當旹待他擲下筆。但向道。我從來疑著者漢。　瀛山訚云。常侍可謂鐵眼銅睛。不但令米和尚致疑。亦可疑殺天下人。雖然。當時也草草放過。待道者野狐精。復抽身便行。何故。要教伊疑個徹底。

賓主機先有路通。筆端不是判虛空。箸頭再運回天力。千聖

【現代漢語翻譯】 現代漢語譯本： 某甲（某人）只是這樣認為。師兄你又是怎麼認為的呢？仰山（仰山慧寂，禪宗大師）回答說：『你難道不知道沒有一種法可以執著于情嗎？』溈山（溈山靈祐，禪宗大師）聽了說：『慧寂之後，恐怕要讓天下人都疑惑不解了。』 溈山靈祐評論說：『前一支箭還算輕，后一支箭射得更深。無數普通人因此而沉淪。』 東禪岳（禪宗僧人）評論說：『善於運用的人不需要鋒利的劍，擅長彈奏的人何必用玉弦絲。』 慧寂在雙峰（慧寂住持的雙峰山）所見的境界，直接讓聽聞的人更加疑惑。相逢時也不肯完全說出真心話，又怎麼能完全敞開心扉呢？（本覺一） 襄州常侍王敬初（參見溈山靈祐） 在處理公務的時候，米和尚（一位僧人）來了。王敬初拿起筆示意。米和尚說：『還能判決虛空嗎？』王敬初扔下筆回了內宅。米和尚感到疑惑。第二天，他請鼓山（鼓山涌泉寺）的供養主去探聽王敬初的意圖。米和尚也跟著去了，躲在屏風後面觀察。供養主入座后問道：『昨天米和尚說了什麼話，您就不願意見他了？』王敬初說：『獅子咬人，韓獹（一種狗）追逐土塊。』米和尚聽到這話，立刻明白了之前的錯誤，於是急忙出來大笑著說：『我明白了，我明白了。』王敬初說：『你試著說出來看看。』米和尚說：『請常侍先說。』王敬初豎起一根筷子。米和尚說：『這野狐精！』王敬初說：『這人徹底明白了！』 溈山靈祐評論說：『米和尚雖然如此，但也只理解了一部分。常侍說「這人徹底明白了」，很像在樓上看樓，在樓上打樓（比喻沒有跳出原來的框架）。』大溈（指溈山靈祐自己）則不這樣認為。常侍雖然是個俗人，筆下卻有生殺大權。米和尚是一方知識分子，卻跳不出他的圈套。當時如果我（溈山靈祐）在場，等他扔下筆，就直接說：『我一直懷疑這個人。』 瀛山訚（禪宗僧人）評論說：『常侍可謂鐵眼銅睛，不僅讓米和尚感到疑惑，也能讓天下人都疑惑。』雖然如此，當時也草率地放過了。等他說『這野狐精』，就應該立刻抽身離開。為什麼？就是要讓他疑惑個徹底。 賓主（指問答雙方）機鋒相對，自有相通的途徑，筆端並非用來判決虛空。筷子再次運用，有回天之力。千聖（指歷代聖人）

【English Translation】 English version: So-and-so (a certain person) just thinks this way. Senior monk, what do you think? Yangshan (Yangshan Huiji, a Zen master) replied: 'Don't you know that there is no dharma that can cling to emotions?' Weishan (Weishan Lingyou, a Zen master) heard this and said: 'After Huiji, I'm afraid it will make everyone in the world confused.' Weishan Lingyou commented: 'The first arrow is still light, the second arrow shoots deeper. Countless ordinary people are thus submerged.' Dongchan Yue (a Zen monk) commented: 'Those who are good at using it do not need a sharp sword, and those who are good at playing do not need jade string silk.' The realm seen by Huiji at Shuangfeng (Shuangfeng Mountain where Huiji resided) directly makes those who hear it even more confused. When meeting, they are unwilling to fully speak their true feelings, so how can they completely open their hearts? (Benjue One) Attendant Wang Jingchu of Xiangzhou (see Weishan Lingyou) While handling official duties, Monk Mi (a monk) arrived. Wang Jingchu picked up a pen to signal him. Monk Mi said: 'Can you still judge emptiness?' Wang Jingchu threw down the pen and returned to his inner residence. Monk Mi felt puzzled. The next day, he asked the patron of Gushan (Yongquan Temple on Gushan Mountain) to inquire about Wang Jingchu's intentions. Monk Mi also followed, hiding behind the screen to observe. After the patron took his seat, he asked: 'What did Monk Mi say yesterday that made you unwilling to see him?' Wang Jingchu said: 'The lion bites people, the Han hound (a type of dog) chases clods of earth.' When Monk Mi heard this, he immediately understood his previous mistake, so he hurriedly came out laughing and said: 'I understand, I understand.' Wang Jingchu said: 'Try to say it and see.' Monk Mi said: 'Please, Attendant, speak first.' Wang Jingchu held up a chopstick. Monk Mi said: 'This wild fox spirit!' Wang Jingchu said: 'This person understands thoroughly!' Weishan Lingyou commented: 'Although Monk Mi is like this, he only understood a part. The attendant said "This person understands thoroughly," which is like looking at a building from a building, hitting a building from a building (a metaphor for not jumping out of the original framework).' Dawei (referring to Weishan Lingyou himself) does not think so. Although the attendant is a layman, he has the power of life and death in his pen. Monk Mi is a local intellectual, but he cannot escape his trap. If I (Weishan Lingyou) were there at the time, after he threw down the pen, I would directly say: 'I have always suspected this person.' Ying Shan Yin (a Zen monk) commented: 'The attendant can be said to have iron eyes and copper pupils, not only making Monk Mi feel confused, but also making everyone in the world confused.' Even so, he was let go too hastily at the time. After he said 'This wild fox spirit,' he should have immediately withdrawn. Why? It is to make him completely confused. The host and guest (referring to the questioner and the answerer) have their own ways to communicate, and the pen is not used to judge emptiness. The chopsticks are used again, and there is the power to turn the tide. The thousands of sages (referring to the sages of the past)

齊教立下風。(癡絕沖)

機輪活脫走珠盤。妙處都盧在筆端。豎起依然還放下。靈鋒寶劍倚天寒。(偃溪聞)

常侍與臨濟至僧堂。乃問。者一堂師僧。還看經也無。濟曰不看經。公曰還習禪也無。曰不習禪。公曰。經又不看。禪又不習。究竟作什麼。曰總教成佛作祖去。公曰。金屑雖貴。落眼成翳。濟曰將謂你是個俗漢。

投子同別云。官人何得貴耳賤目。　鏡清怤代云。比來拋磚引玉。　溈山喆云。王常侍可謂儒門君子。禪門良匠。若非智鑒精明。爭得是非穎脫。　白雲端云。臨濟端的祇具一隻眼。圓通即不然。金屑雖貴落眼成翳。我將謂你是個俗漢。大眾試斷看。　徑山杲云。臨濟氣宇如王。握金剛王寶劍橫行海內。等閑遇著者官人。瓦解冰消。　天寧琦云。臨濟吹毛劍甚處去也。若也拈出。有什麼。常侍自出洞來無敵手。得饒人處且饒人。　理安問云。二老相見。明如杲日。寬若太虛。一挨一拶。全彰本地風光。若不是恁么人。怎說得恁么話。者里還有識得者一堂師僧者么。水不洗水。金不博金。橫身當宇宙。誰是個般人。

世出世間希有事。顯露須憑過量人。祇將補袞調羹手。撥轉如來正法輪。(徑山杲)

一著高一著。一步闊一步。明眼人前。猶涉露布。鳳棲不在梧桐

【現代漢語翻譯】 現代漢語譯本： 齊教樹立風範。（癡絕沖）

機輪靈活，宛如滾動的珍珠。（妙處）全部體現在筆端。豎起放下，運用自如。鋒利的寶劍，寒光逼人。（偃溪聞）

常侍與臨濟禪師在僧堂相遇。常侍問道：『這一堂的僧人，還看佛經嗎？』臨濟禪師說：『不看佛經。』常侍問：『還修習禪定嗎？』臨濟禪師說：『不修習禪定。』常侍問：『佛經不看，禪定不修，究竟在做什麼？』臨濟禪師說：『總要教他們成佛作祖。』常侍說：『金屑雖然珍貴，落入眼中也會成為障礙。』臨濟禪師說：『我還以為你是個俗人。』

投子禪師與別云禪師討論此事。投子禪師說：『官人怎麼能貴耳賤目呢？』（意思是隻相信聽到的，不相信看到的）鏡清禪師代替常侍回答說：『我這是拋磚引玉。』溈山喆禪師說：『王常侍可謂是儒家的君子，禪門的良匠。如果不是智慧明鑑，怎麼能如此明辨是非？』白雲端禪師說：『臨濟禪師確實只有一隻眼。（意思是見解片面）圓通禪師則不然，認為金屑雖貴，落眼成翳。我還以為你是個俗人。』各位，你們試著判斷一下。徑山杲禪師說：『臨濟禪師氣宇軒昂，如王者一般，手握金剛王寶劍，縱橫天下。等閒之輩遇到他，都會瓦解冰消。』天寧琦禪師說：『臨濟禪師的吹毛劍（比喻精闢的見解）在哪裡呢？如果拿出來，又會怎麼樣呢？常侍自從出山以來，就沒有遇到過對手，得饒人處且饒人。』理安禪師問道：『兩位老禪師相見，明亮如杲日，寬廣如太虛。一挨一拶（比喻互相切磋），完全彰顯本地風光。如果不是這樣的人，怎麼能說出這樣的話？這裡還有人能認識這一堂僧人嗎？水不洗水，金不博金（比喻多餘之舉）。橫身當宇宙，誰是這樣的人？』

世間和出世間，最稀有難得的事情，顯露出來必須依靠超越常人的人。只需用補袞調羹的手（比喻巧妙的手段），撥轉如來的正法輪。（徑山杲）

一著更高一著，一步更闊一步。即使在明眼人面前，也像是公開宣揚一樣。鳳凰棲息的地方不在梧桐樹上。

【English Translation】 English version: Establish a model for all to follow. (Chi Jue Chong)

The mechanism is flexible, like a rolling pearl on a tray. The wonder is entirely at the tip of the brush. Raising and lowering it is done with ease. The sharp sword leans against the sky, radiating coldness. (Yanxi Wen)

Chang Shi (an official title) met Linji (Rinzai, a Zen master) in the monks' hall. Chang Shi asked, 'Do the monks in this hall read the sutras?' Linji said, 'They do not read the sutras.' Chang Shi asked, 'Do they practice Zen meditation?' Linji said, 'They do not practice Zen meditation.' Chang Shi asked, 'If they neither read the sutras nor practice Zen meditation, what exactly are they doing?' Linji said, 'We are teaching them all to become Buddhas and Patriarchs.' Chang Shi said, 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' Linji said, 'I thought you were just a layman.'

Touzi (a Zen master) discussed this with Bieyun (another Zen master). Touzi said, 'How can the official value what he hears and despise what he sees?' (meaning he only believes what he hears, not what he sees). Jingqing (a Zen master) replied on behalf of Chang Shi, 'I am just throwing a brick to attract jade.' (meaning offering something of little value to get something of great value). Weishan Zhe (a Zen master) said, 'Wang Changshi can be called a gentleman of Confucianism and a skilled craftsman of Zen. If he did not have keen wisdom, how could he distinguish right from wrong so clearly?' Baiyun Duan (a Zen master) said, 'Linji truly has only one eye. (meaning his view is one-sided). Yuantong (another Zen master) is not like that; he believes that although gold dust is precious, it becomes an obstruction when it falls into the eyes. I thought you were just a layman.' Everyone, try to judge this. Jingshan Gao (a Zen master) said, 'Linji's demeanor is like a king, holding the Vajra King Sword, traversing the world. Ordinary people who encounter him will crumble and melt away.' Tianning Qi (a Zen master) said, 'Where is Linji's hair-splitting sword? (metaphor for sharp insight). If it is taken out, what will happen? Since Chang Shi came out of the mountain, he has not met an opponent; one should be lenient where one can be lenient.' Li'an (a Zen master) asked, 'When the two old Zen masters meet, they are as bright as the sun and as vast as the void. Their mutual probing and pressing (metaphor for mutual discussion) fully reveals the local scenery. If they were not such people, how could they say such things? Is there anyone here who can recognize the monks in this hall? Water does not wash water, gold does not gamble with gold (metaphor for superfluous actions). Blocking the universe with one's body, who is such a person?'

The rarest and most precious things in the world and beyond must rely on extraordinary people to be revealed. Just use the hands that mend robes and season soup (metaphor for skillful means) to turn the Dharma wheel of the Tathagata. (Jingshan Gao)

One move is higher than the last, one step is wider than the last. Even in front of discerning people, it is like a public announcement. The phoenix does not perch on the parasol tree.

樹。(松源岳)

事到無心不茍欺。烏玄鵠白尚懷疑。自非親見黃頭老。爭敢逢人泄漏機。(虛堂愚)

常侍參睦州。一日州問來何遲。公曰看馬打毬所以來遲。州曰人打毬馬打毬。公曰人打毬。曰人困么。公曰困。曰馬困么。公曰困。曰露柱困么。公茫然。歸私第。中夜忽有省。明日見州曰某會得昨日事也。州曰露柱困么。公曰困。州遂肯之。

看人騎馬打毬子。不覺今朝入院遲。官路雪殘春正好。江梅著意要題詩。(懶庵樞)

大鑒下六世

袁州仰山西塔光穆禪師(仰山寂嗣)

因僧問如何是西來意。師曰汝無佛性。

官馬從來無所禁。南陌溪西任所馳。沿山百里皆傳驛。處處輕花襯馬蹄。(頻吉祥)

晉州霍山景通禪師(仰山寂嗣)

初參仰山。山閉目坐。師翹起右足曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。山起來打四藤條。因此自稱集云峰下四藤條天下大禪佛。

翠峰顯云。仰山藤條未到折。因甚祇與四下。須是個斬釘截鐵漢始得。　翠巖芝云。此四藤條。亦不得作賞會。亦不得作罰會。如今作么生會。　昭覺勤云。師資會合。輥芥投針。一期借路經過。不免遞相鈍置。翠峰道藤條未到折因甚祇打四

【現代漢語翻譯】 現代漢語譯本： 樹。(松源岳)

事到無心處，連細微的欺騙都不做。即使是烏鴉是黑色，天鵝是白色，也還要懷疑。如果不是親眼見過黃頭老（指禪宗祖師），怎敢隨便向人泄露禪機。(虛堂愚)

常侍（官名）參訪睦州（禪師名號）。一天，睦州問他為何來遲。常侍說：『我看馬打馬球，所以來遲了。』睦州說：『人打馬球，馬打馬球？』常侍說：『人打馬球。』睦州說：『人困嗎？』常侍說：『困。』睦州說：『馬困嗎？』常侍說：『困。』睦州說：『露柱（石柱）困嗎？』常侍茫然不知所措。回到自己的住所，半夜忽然有所領悟。第二天去見睦州，說：『我明白了昨天的事了。』睦州說：『露柱困嗎？』常侍說：『困。』睦州於是認可了他。

看人騎馬打馬球，不知不覺今天來衙門晚了。官道上的殘雪融化，春色正好，江邊的梅花正努力地想要人題詩。(懶庵樞)

大鑒（六祖慧能）下六世

袁州仰山西塔光穆禪師(仰山寂嗣)

有僧人問：『如何是西來意（禪宗的宗旨）？』禪師說：『你沒有佛性。』

官家的馬從來不受約束，南邊的田埂，西邊的小溪，任憑它馳騁。沿著山路幾百里，到處都有驛站傳遞訊息，處處輕盈的花朵映襯著馬蹄。(頻吉祥)

晉州霍山景通禪師(仰山寂嗣)

當初參訪仰山（禪師名號）。仰山閉著眼睛坐著。景通翹起右腳說：『如是如是。西天二十八祖（指印度禪宗二十八代祖師）也是這樣，中華六祖（指慧能）也是這樣，和尚（指仰山）也是這樣，景通也是這樣。』仰山起來打了四藤條。因此景通自稱集云峰下四藤條天下大禪佛。

翠峰顯云（禪師名號）說：仰山的藤條還沒到折斷的地步，為什麼只打了四下？必須是個斬釘截鐵的漢子才行。 翠巖芝云（禪師名號）說：這四藤條，既不能當作獎賞來理解，也不能當作懲罰來理解。現在該怎麼理解呢？ 昭覺勤云（禪師名號）說：師父和弟子會合，就像滾動芥子投入針孔一樣，不過是一期借路經過，免不了互相耽擱。

【English Translation】 English version: The Tree. (Songyuan Yue)

When things are done without intention, even the slightest deception is avoided. Even if a crow is black and a swan is white, there is still doubt. If one has not personally seen the Yellow-Headed Elder (referring to a Zen patriarch), how dare one casually reveal the Zen secret to others? (Xutang Yu)

A court attendant visited Muzhou (Zen master's title). One day, Muzhou asked him why he was late. The attendant said, 'I was watching horses playing polo, so I was late.' Muzhou said, 'People play polo, horses play polo?' The attendant said, 'People play polo.' Muzhou said, 'Are people tired?' The attendant said, 'Tired.' Muzhou said, 'Are horses tired?' The attendant said, 'Tired.' Muzhou said, 'Is the pillar (stone pillar) tired?' The attendant was at a loss. Returning to his residence, he suddenly understood in the middle of the night. The next day, he went to see Muzhou and said, 'I understand yesterday's matter.' Muzhou said, 'Is the pillar tired?' The attendant said, 'Tired.' Muzhou then acknowledged him.

Watching people riding horses playing polo, I unknowingly arrived late at the office today. The remaining snow on the official road is melting, and the spring scenery is beautiful. The plum blossoms by the river are eagerly waiting for someone to write a poem about them. (Lan'an Shu)

The Sixth Generation after Dajian (Sixth Patriarch Huineng)

Zen Master Guangmu of Xita Temple on Mount Yangshan in Yuanzhou (Successor of Yangshan Ji)

A monk asked, 'What is the meaning of the Westward Transmission (the essence of Zen)?' The master said, 'You have no Buddha-nature.'

The government's horses are never restricted. They gallop freely on the southern ridges and western streams. Along the mountain road for hundreds of miles, there are relay stations everywhere. Everywhere, light flowers set off the horses' hooves. (Pin Jixiang)

Zen Master Jingtong of Mount Huoshan in Jinzhou (Successor of Yangshan Ji)

He initially visited Yangshan (Zen master's title). Yangshan was sitting with his eyes closed. Jingtong raised his right foot and said, 'Thus, thus. The Twenty-eight Patriarchs of the Western Heaven (referring to the twenty-eight Indian Zen patriarchs) are also like this, the Sixth Patriarch of China (referring to Huineng) is also like this, the Abbot (referring to Yangshan) is also like this, and Jingtong is also like this.' Yangshan got up and struck him four times with a rattan stick. Therefore, Jingtong called himself the Great Zen Buddha of the Four Rattan Sticks under Mount Jiyun.

Cuifeng Xianyun (Zen master's title) said: Yangshan's rattan stick had not yet reached the point of breaking, so why did he only strike four times? It must be a decisive person to do this. Cuiyan Zhiyun (Zen master's title) said: These four rattan sticks should not be understood as a reward, nor should they be understood as a punishment. How should they be understood now? Zhaojue Qin (Zen master's title) said: The meeting of master and disciple is like rolling a mustard seed into a needle's eye. It is just a temporary passage, and they inevitably delay each other.

下。胡餅里討甚麼汁。又云。須是斬釘截鐵漢始得。大似隨邪逐惡。　平陽忞云。你要知者四藤條落處么。一藤條打他西天二十八祖亦如是。一藤條打他東土六祖亦如是。一藤條打他和尚亦如是。一藤條打他某甲亦如是。諸仁者還肯山僧恁么判斷也無。若肯。不惟埋沒仰山。何處有他大禪佛。若不肯。怎奈囫圇吞棗。者里也須是截鐵斬釘漢始得。

集云峰下四藤條。幾險當時打折腰。堪笑後來稱猛將。祇知空說霍嫖姚。(瑩軒遵)

竺國支那咸印定。更無毫髮可參差。眼橫鼻直諠天下。一頓殘羹永不饑。(保寧勇)

集云峰下四藤蒿。打破潼關路一條。似鶴似雲天地外。如龍如鳳在煙霄。(圓通仙)

強盜遭逢惡抵家。賊贓才敗別無他。山藤徹骨令甘伏。翻與渠儂貼面花。(或庵體)

景通到霍山。自稱集云峰下四藤條天下大禪佛參。霍山喚維那打鐘著。師驟步而去。

翠峰顯云。者漢雖見機而變。怎奈有頭無尾。　昭覺勤云。者漢擔卻仰山冬瓜印子向人前賣弄。若不是霍山。幾被涂污。雖然如是。可惜令行一半。當時不用喚維那。好與擒住更打四藤條。且聽者漢疑三十年。　證果興云。者兩個漢。雷聲浩大。雨點全無。

當場翹足有來由。四下藤條未足酬。又向霍山門

【現代漢語翻譯】 現代漢語譯本： 下。在胡餅里尋找什麼汁液呢？又說，必須是斬釘截鐵的漢子才行，否則就像是隨波逐流、助紂為虐。平陽忞（禪師名）說：『你們想知道這四條藤條的落處嗎？一條藤條打西天二十八祖（指印度禪宗的二十八位祖師）也像這樣，一條藤條打東土六祖（指中國禪宗的六位祖師）也像這樣，一條藤條打和尚（指說話者自己）也像這樣，一條藤條打你某甲（泛指某人）也像這樣。』各位仁者，還肯山僧（謙稱）這樣判斷嗎？如果肯，那就不只是埋沒了仰山（仰山慧寂禪師），哪裡還有什麼大禪佛？如果不肯，又像是囫圇吞棗，這裡也必須是截鐵斬釘的漢子才行。 集云峰下的四條藤條，差點當時被打斷腰。可笑後來的那些自稱猛將的人，只知道空談霍嫖姚（西漢名將霍去病）。（瑩軒遵） 竺國（印度）和支那（中國）都已印證確定，再沒有絲毫可以參差的地方。眼橫鼻直（指人的本來面目）喧鬧天下，一頓殘羹永遠不會飢餓。（保寧勇） 集云峰下的四條藤蒿，打破潼關（關隘名）的一條路。像鶴像云一樣在天地之外，如龍如鳳一般在煙霧雲霄。（圓通仙） 強盜遭遇惡人到家，贓物敗露再無其他辦法。山藤徹骨讓人甘心降伏，反而與他貼面親近。（或庵體） 景通到了霍山（地名），自稱是集云峰下四藤條、天下大禪佛的參學者。霍山叫維那（寺院職務）打鐘。景通立刻走了。翠峰顯（禪師名）說：『這個人雖然見機而變，但可惜有頭無尾。』昭覺勤（禪師名）說：『這個人挑著仰山的冬瓜印子在人前賣弄。如果不是霍山，幾乎就被他玷污了。雖然如此，可惜他的命令只執行了一半。當時不用叫維那，應該抓住他再打四藤條，且聽這個人疑惑三十年。』證果興（禪師名）說：『這兩個人，雷聲大雨點小。』 當場翹足自有來由，四下藤條還不足以酬謝。又向霍山門（霍山禪師處）...

【English Translation】 English version: Down. What juice are you looking for in a sesame cake? It is also said that one must be a decisive person to succeed, otherwise it is like following evil and helping the wicked. Pingyang Min (Zen master's name) said, 'Do you want to know where these four rattan sticks land? One rattan stick hits the twenty-eighth ancestor of the Western Heaven (referring to the twenty-eight Indian Zen patriarchs) just like this, one rattan stick hits the sixth ancestor of the Eastern Land (referring to the six Chinese Zen patriarchs) just like this, one rattan stick hits the monk (referring to the speaker himself) just like this, and one rattan stick hits you, so-and-so (referring to someone in general) just like this.' Dear friends, are you willing for this mountain monk (a humble term) to judge like this? If you are willing, then it is not just burying Yangshan (Zen Master Yangshan Huiji), where would there be a great Zen Buddha? If you are not willing, it is like swallowing a date whole, and here one must also be a decisive person to succeed. The four rattan sticks under Jiyun Peak almost broke their backs at that time. It is laughable that those who later called themselves brave generals only knew how to talk about Huo Qubing (a famous general of the Western Han Dynasty). (Yingxuan Zun) India (Zhuguo) and China (Zhi Na) have both confirmed and determined it, and there is no room for discrepancy. Eyes horizontal and nose straight (referring to one's original face) clamor throughout the world, and a meal of leftovers will never be hungry. (Baoning Yong) The four artemisia vines under Jiyun Peak broke a road through Tongguan (a pass name). Like cranes and clouds beyond heaven and earth, like dragons and phoenixes in the misty clouds. (Yuantong Xian) A robber encounters an evil person at home, and when the stolen goods are exposed, there is no other way. The mountain rattan penetrates the bones and makes people willingly submit, but instead gets close to him face to face. (Huo An Ti) Jingtong arrived at Mount Huo (a place name), claiming to be a student of the four rattan sticks under Jiyun Peak, the great Zen Buddha of the world. Mount Huo told the director (a temple position) to ring the bell. Jingtong left immediately. Cuifeng Xian (Zen master's name) said, 'Although this person adapts to the situation, it is a pity that he has a head but no tail.' Zhaojue Qin (Zen master's name) said, 'This person is carrying Yangshan's winter melon seal and showing off in front of people. If it weren't for Mount Huo, he would have almost been defiled. Even so, it is a pity that his order was only half executed. At that time, there was no need to call the director, he should have been caught and beaten with four rattan sticks again, and let this person doubt for thirty years.' Zhengguo Xing (Zen master's name) said, 'These two people are all thunder and no rain.' Raising his feet on the spot has its reasons, and the surrounding rattan sticks are not enough to repay. And towards the gate of Mount Huo (Zen Master Huoshan's place)...

下去。見機雖足未風流。(地藏恩)

藤條吃了任閒遊。未到牢關未肯休。打鼓打鐘俱是令。知機識變有誰儔。(圓通仙)

子陵灘下急如弦。摸得黃魚縮項鳊。提向市中頻索價。他家不值半文錢。(佛心才)

景通因行者問如何是佛法大意。師乃禮拜。者曰和尚為甚麼禮俗人。師曰汝不見道尊重弟子。

黃金打作鍮石箸。白玉碾出象牙梳。黑漆崑崙多伎倆。海中拾得夜明珠。(慈受深)

芳草落花前。自倒還自起。一等太無端。賺殺王大姐。(雲濤政)

袁州仰山南塔光涌禪師(仰山寂嗣)

因僧問曹溪意旨如何。師曰一鎖入寒空。

重峰層仞插寒空。塔鎖深云勢莫窮。千古松聲來有韻。萬年溪水去無蹤。(投子青)

南塔因歸省仰山。山問來作甚麼。師曰禮覲和尚。山曰還見和尚么。師曰見。山曰和尚何似驢。師曰某甲見和尚亦不似佛。山曰不似佛似個什麼。師曰若有所似與驢何別。山大驚曰。凡聖兩忘。情盡體露。吾以此驗人二十年無決了者。子保任之。

白巖符云。盡謂他父子如空合空。似水投水。祇是仰山末上欠驅耕奪食辣手。若以山僧看。來卻是仰山惡毒。何故。當途錦阱。雖智者難忘。　□□日云。仰山不合大驚小怪與伊驀頭印定。當

【現代漢語翻譯】 現代漢語譯本： 下去。見機雖然足夠但不夠風流。（地藏恩） 藤條吃了便可隨意遊玩。不到牢關絕不罷休。打鼓打鐘都是號令。懂得時機變化的有誰能比得上。（圓通仙） 子陵灘下水流湍急如琴絃。摸到黃魚和縮項鳊魚。拿到市場中頻繁詢價。別人家認為不值半分錢。（佛心才） 景通禪師因行者問什麼是佛法大意。禪師於是禮拜。行者說：『和尚為什麼禮拜俗人？』禪師說：『你沒聽說過尊重弟子嗎？』 黃金打造成鍮石筷子。白玉碾磨出象牙梳子。黑漆崑崙有很多伎倆。海中拾得夜明珠。（慈受深） 芳草落花眼前。自己倒下自己起來。一等太無端。騙死了王大姐。（雲濤政） 袁州仰山南塔光涌禪師（仰山寂嗣） 有僧人問曹溪的意旨是什麼。禪師說：『一鎖鎖入寒空。』 重重山峰聳入寒空。塔鎖深雲氣勢無窮。千古松濤傳來韻律。萬年溪水逝去無蹤。（投子青） 南塔禪師因為回鄉探望仰山。仰山問：『回來做什麼？』禪師說：『禮拜覲見和尚。』仰山問：『還見到和尚了嗎？』禪師說：『見到了。』仰山問：『和尚像驢嗎？』禪師說：『我見到和尚也不像佛。』仰山問：『不像佛像什麼？』禪師說：『如果有所像，那和驢有什麼區別？』仰山大驚說：『凡聖兩忘，情盡體露。我用這個來驗證人二十年，沒有決斷了的。你保任了這個。』 白巖符說：『都認為他們父子如同空與空相合，似水投入水中。只是仰山最後缺少驅耕奪食的狠辣手段。如果以我來看，卻是仰山惡毒。』為什麼？當道的錦繡陷阱，即使是智者也難以忘記。□□日說：『仰山不應該大驚小怪，就給他立刻印證。』

【English Translation】 English version: Going down. Although the opportunity is sufficient, it is not romantic enough. (Dizang En) After eating the rattan, one can wander freely. One will not rest until reaching the prison gate. Beating the drum and ringing the bell are all commands. Who can compare to those who understand the times and adapt to change? (Yuantong Xian) The water under Ziling shoal is as swift as a zither string. One can catch yellow fish and short-necked bream. Taking them to the market to frequently ask for prices, others think they are not worth half a penny. (Foxin Cai) Zen Master Jing Tong, because a traveler asked what the great meaning of the Buddha-dharma was, the master then bowed. The traveler said, 'Why does the monk bow to a layman?' The master said, 'Have you not heard of respecting disciples?' Gold is made into brass chopsticks. White jade is ground into ivory combs. Black lacquer Kunlun has many tricks. A bright pearl is picked up from the sea. (Cishou Shen) Fragrant grass and fallen flowers are before one's eyes. One falls down and gets up again by oneself. It's all so absurd. It deceives Wang the eldest sister to death. (Yuntao Zheng) Zen Master Guangyong of Nanta on Mount Yang in Yuanzhou (Successor of Yangshan Ji) Because a monk asked what the meaning of Caoxi (Caoxi, the location of the Sixth Patriarch Huineng's monastery) was, the master said, 'A lock enters the cold sky.' Layer upon layer of peaks pierce the cold sky. The pagoda locks deep clouds, its momentum is endless. The sound of pines for thousands of years comes with rhythm. The stream water for ten thousand years flows away without a trace. (Touzi Qing) Nanta (Nanta, name of the monk) returned to visit Yangshan (Yangshan, name of the mountain and monastery). Yangshan asked, 'What are you doing back?' The master said, 'Paying respects to the monk.' Yangshan asked, 'Did you see the monk?' The master said, 'I saw him.' Yangshan asked, 'Is the monk like a donkey?' The master said, 'In my view, the monk is not like a Buddha either.' Yangshan asked, 'If not like a Buddha, what is he like?' The master said, 'If he is like something, what is the difference between him and a donkey?' Yangshan was greatly surprised and said, 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence. I have used this to test people for twenty years, and no one has been able to make a decision. You have guaranteed it.' Baiyan Fu said, 'Everyone thinks that the father and son are like emptiness merging with emptiness, like water pouring into water. It's just that Yangshan lacks the ruthless means of driving away farmers and seizing their food at the end. If you look at it from my perspective, it is Yangshan who is vicious.' Why? The brocade trap on the road, even the wise find it hard to forget. □□ Day said, 'Yangshan should not have been so surprised and immediately confirmed it for him.'

時待伊道若有所似與驢何別。便好震威喝出。溈仰法道不致今日。

南塔向火次。有僧參。師曰一言說盡山河大地。僧便問如何是一言。師以火箸插向爐邊。卻收舊處。

一句稱提萬象分。摩竭空自掩重門。當初衲子微開眼。插箸爐邊當火焚。(投子青)

南塔因僧問。文殊七佛之師。未審文殊還有師否。師曰遇緣即有。曰如何是文殊師。師豎起拂子。僧曰莫祇者便是么。師放下拂子叉手。

寶壽方云。文殊固有師也。祇是無人敢道。直饒南塔與么提持。在他七佛之師則得。若論文殊之師。就是老僧也祇好口掛壁上。

南塔嘗因僧問如何是法身寶。師曰百舌未休枝上語。鳳凰那肯共同棲。

松生巖畔鶴停穩。鳳出丹山鸞並群。面壁尚虧庵外事。凈名何苦太言論。(投子青)

杭州無著文喜禪師(仰山寂嗣)

因參仰山頓了心契。令充典座。文殊嘗現於粥鑊上。師以攪粥篦便打曰。文殊自文殊。文喜自文喜。文殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。

爍迦羅眼頂門開。悟了不須師更來。打落粥鍋休說偈。修行須信禍為胎。(象田卿)

等閑坐斷萬山巔。明月清風歲任眠。屋角年來溪水斷。漁郎安許到門前。(子成遂)

【現代漢語翻譯】 現代漢語譯本：如果等待伊道（指對方的說法）好像明白了什麼，那和驢又有什麼區別呢？就應該震懾威嚴，大聲喝斥出來。溈仰宗的法脈不至於落到今天這個地步。

南塔禪師在烤火的時候，有僧人來參拜。禪師說：『一句話說盡山河大地。』僧人便問：『如何是一句話？』禪師用火箸插向爐邊，然後又放回原處。

投子青禪師說：『一句稱提，萬象分明。摩竭（指摩竭陀國）空自掩重門。當初衲子（指僧人）稍微睜開眼睛，插箸爐邊，如同當火焚燒。』

南塔禪師因為僧人問：『文殊菩薩是七佛之師，不知文殊菩薩還有老師嗎？』禪師說：『遇緣即有。』僧人說：『如何是文殊菩薩的老師？』禪師豎起拂子。僧人說：『莫非就是這個嗎？』禪師放下拂子，叉手而立。

寶壽方云禪師說：『文殊菩薩當然有老師，只是沒有人敢說。即使南塔禪師這樣提持，也只是他的七佛之師。如果要論文殊菩薩的老師，那就是老僧我也只能把嘴巴掛在墻上（表示不敢說）。』

南塔禪師曾經因為僧人問：『如何是法身寶？』禪師說：『百舌鳥還在枝頭不停地叫，鳳凰怎麼肯和它一起棲息呢？』

投子青禪師說：『松樹生長在巖石旁邊，仙鶴停穩。鳳凰出自丹山，鸞鳥成群結隊。面壁修行尚且虧欠庵堂外的事情，維摩詰（凈名）又何苦要過多言論呢？』

杭州無著文喜禪師（仰山寂的弟子）

因為參拜仰山禪師而頓悟了心契，被任命為典座（負責齋飯的僧人）。文殊菩薩曾經顯現在粥鍋上。禪師用攪粥的木棒便打，說：『文殊是文殊，文喜是文喜。』文殊菩薩於是說偈語：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被老僧嫌。』

象田卿禪師說：『爍迦羅（指帝釋天）的眼睛從頭頂打開，領悟了就不需要老師再來。打落粥鍋，休要說偈語，修行要相信禍患是福的根源。』

子成遂禪師說：『悠閒地坐斷萬山之巔，明月清風任憑歲月流逝。屋角邊年年如此，溪水斷流，漁人怎麼能被允許來到門前呢？』

【English Translation】 English version: If you wait for Ito (referring to the other party's statement) as if you understand something, what difference is there between that and a donkey? You should then shake your authority and shout loudly. The lineage of the Weiyang School would not have come to this day.

Nanta (Nanta Zen Master) was warming himself by the fire when a monk came to visit. The Zen master said, 'One sentence says it all: mountains, rivers, and the great earth.' The monk then asked, 'What is one sentence?' The Zen master inserted the fire tongs into the side of the stove and then put them back in their original place.

Touzi Qing (Touzi Qing Zen Master) said, 'One sentence is uttered, and all phenomena are distinct. Mojie (referring to the country of Magadha) vainly closes its heavy doors. When the monk slightly opened his eyes, inserting the chopsticks into the stove was like burning in the fire.'

Nanta (Nanta Zen Master) because a monk asked, 'Manjusri Bodhisattva is the teacher of the Seven Buddhas, I wonder if Manjusri Bodhisattva has a teacher?' The Zen master said, 'It exists when conditions meet.' The monk said, 'What is the teacher of Manjusri Bodhisattva?' The Zen master raised his whisk. The monk said, 'Could it be this?' The Zen master put down his whisk and stood with his hands folded.

Baoshou Fangyun (Baoshou Fangyun Zen Master) said, 'Manjusri Bodhisattva certainly has a teacher, but no one dares to say it. Even if Nanta Zen Master upholds it in this way, it is only his teacher of the Seven Buddhas. If we are to discuss the teacher of Manjusri Bodhisattva, then this old monk can only hang his mouth on the wall (meaning he dares not say).'

Nanta (Nanta Zen Master) once because a monk asked, 'What is the treasure of the Dharmakaya?' The Zen master said, 'The hundred-tongued bird is still chirping on the branches, how could the phoenix be willing to perch with it?'

Touzi Qing (Touzi Qing Zen Master) said, 'Pine trees grow beside rocks, and cranes stand steadily. Phoenixes come from Dan Mountain, and Luan birds gather in flocks. Meditating facing the wall still lacks matters outside the hermitage, why should Vimalakirti (Jingming) bother with too much talk?'

Hangzhou Wuzhu Wenxi Zen Master (successor of Yangshan Ji)

Because he visited Yangshan Zen Master and suddenly understood the heart agreement, he was appointed as the cook (the monk in charge of meals). Manjusri Bodhisattva once appeared on the porridge pot. The Zen master hit him with the porridge stirring stick and said, 'Manjusri is Manjusri, Wenxi is Wenxi.' Manjusri Bodhisattva then said a verse: 'Bitter gourd is bitter from the root, sweet melon is sweet through the stem. Practicing for three great kalpas, but disliked by the old monk.'

Xiangtian Qing (Xiangtian Qing Zen Master) said, 'Shakara's (referring to Indra) eyes open from the top of his head, and if you understand, you don't need a teacher to come again. Knock down the porridge pot, stop saying verses, and believe that misfortune is the root of blessing in practice.'

Zicheng Sui (Zicheng Sui Zen Master) said, 'Leisurely sitting on the top of ten thousand mountains, the bright moon and clear breeze let the years pass. The stream at the corner of the house has been cut off year after year, how can fishermen be allowed to come to the door?'

洪州米嶺和尚(徑山諲嗣)

垂語曰莫過於此。時有僧問未審是什麼莫過於此。師曰不出是。其僧后問長慶為什麼不出是。慶曰汝擬喚作什麼。

底事何須論此時。從前活計頓拋離。超然不戀舊窠窟。千古仁風立帝基。(培風澤)

福州雙峰古禪師(先雙峰嗣)

到石霜。一日辭去。霜將拂門送。臨別復召古侍者。師回首。霜曰擬著即差。是著即乖。不擬不是亦莫作個會。除非知有。莫能知之。好去好去。師應諾。即前邁。住後有僧問。當時石霜恁么道。未審意旨如何。師曰它祇是教我不得是非著。

玄覺云。且道它會石霜意不會。　法林音云。何曾夢見石霜。

洛陽公子醉豪華。不看青山祇看花。松寺若能留得住。老僧那肯惜杯茶。(紫柏可)

大鑒下七世

吉州資福如寶禪師(西塔穆嗣)

因陳操尚書來。師畫一圓相。操曰。弟子與么來。早是不著便。何用如此。師于中著一點。操曰將謂是南番舶主。師便歸方丈閉卻門。

翠峰顯云。陳操祇具一隻眼。　溈山喆云。資福雖是本分爐韛。怎奈陳操是煅了精金。要識資福么。等閑拋一釣。驚動碧潭龍。　靈巖儲云。翠峰恁么批判。肘臂終不外曲。殊不知尚書撥盡白雲為尋知己。資福打開青嶂善應來

【現代漢語翻譯】 現代漢語譯本 洪州米嶺和尚（徑山諲嗣）：

垂語說：『沒有比這個更重要的了。』當時有僧人問：『不知什麼是沒有比這個更重要的？』米嶺和尚說：『不出這個。』那僧人後來問長慶禪師：『為什麼不出這個？』長慶禪師說：『你打算叫它作什麼？』

這件事何須現在討論？從前的生活方式都要立刻拋棄。超脫而不留戀舊的窠臼，千古仁風奠定帝王之基。（培風澤）

福州雙峰古禪師（先雙峰嗣）：

到石霜禪師處。一日告辭離去。石霜禪師拿著拂塵送到門口。臨別時又叫『古侍者』。雙峰古禪師回頭。石霜禪師說：『想要著力就錯了，說是著力就更不對。不想要著力，也不是，也不要作任何理解。除非真正知道，才能知道。好走，好走。』雙峰古禪師應諾，就向前走去。住錫後有僧人問：『當時石霜禪師這樣說，不知是什麼意思？』雙峰古禪師說：『他只是教我不要執著於是非。』

玄覺禪師說：『你們說他懂石霜禪師的意思嗎？』法林音禪師說：『何曾夢見石霜禪師。』

洛陽的公子沉醉於豪華，不看青山只看花。松寺如果能留得住他，老僧哪裡會吝惜一杯茶。（紫柏可）

大鑒下七世

吉州資福如寶禪師（西塔穆嗣）：

因為陳操尚書來訪，資福如寶禪師畫了一個圓相（圓圈的圖）。陳操說：『弟子這樣來，已經是不著邊際了，何必還要這樣？』資福如寶禪師在圓相中點了一點。陳操說：『還以為是南番的舶主（外國船主）。』資福如寶禪師便回到方丈，關上了門。

翠峰顯禪師說：『陳操只具一隻眼。』溈山喆禪師說：『資福如寶禪師雖然是本分的風箱，怎奈陳操是鍛鍊過的精金。』想要認識資福如寶禪師嗎？等閑拋下一根釣竿，驚動了碧潭中的龍。靈巖儲禪師說：『翠峰禪師這樣評論，胳膊肘終究不會向外彎。殊不知尚書撥開白雲是爲了尋找知己，資福如寶禪師打開青嶂是爲了善於迴應來者。

【English Translation】 English version Hongzhou Miling Monk (Successor of Yin of Jingshan):

He said in a lecture: 'Nothing surpasses this.' At that time, a monk asked: 'I don't know what is meant by 'nothing surpasses this'?' The Master said: 'It does not go beyond this.' The monk later asked Changqing: 'Why does it not go beyond this?' Changqing said: 'What do you intend to call it?'

Why discuss this matter now? All former ways of living must be immediately abandoned. Transcend and do not cling to the old nest; the benevolent wind of a thousand ages establishes the foundation of the emperor. (Peifeng Ze)

Fuzhou Shuangfeng Ancient Zen Master (Predecessor Shuangfeng's Successor):

He arrived at Shishuang's place. One day, he bid farewell to leave. Shishuang took a whisk and saw him to the door. Before parting, he called out again, 'Attendant Gu!' The Master turned his head. Shishuang said: 'Intending to apply effort is wrong; saying it is applying effort is even more incorrect. Not intending to apply effort is also not right, and do not make any interpretations. Unless you truly know, you cannot know. Farewell, farewell.' The Master acknowledged and then stepped forward. After residing there, a monk asked: 'At that time, Shishuang said that, I don't know what his intention was?' The Master said: 'He was just teaching me not to be attached to right and wrong.'

Xuanjue said: 'Do you say he understood Shishuang's meaning or not?' Falin Yin said: 'He never dreamed of Shishuang.'

The young master of Luoyang is drunk with luxury, not looking at the green mountains, only looking at the flowers. If the pine temple can keep him, how would the old monk begrudge a cup of tea? (Zibo Ke)

The Seventh Generation After Dajian

Jizhou Zifu Rubao Zen Master (Successor of Xita Mu):

Because Vice Minister Chen Cao came to visit, the Master drew a circle. Chen Cao said: 'This disciple's coming like this is already irrelevant; why do you need to do this?' The Master put a dot in the middle of the circle. Chen Cao said: 'I thought it was the captain of a Southern barbarian ship.' The Master then returned to his room and closed the door.

Cuifeng Xian said: 'Chen Cao only has one eye.' Weishan Zhe said: 'Although Zifu Rubao is a proper bellows, how can Chen Cao be refined gold?' Do you want to know Zifu Rubao? Casually cast a fishing line and startle the dragon in the green pool. Lingyan Chu said: 'Cuifeng's criticism like that means his elbow will never bend outward. He does not know that the Vice Minister brushed aside the white clouds to find a confidant, and Zifu Rubao opened the green peaks to skillfully respond to those who come.'

機。二俱好手。未免起模畫㨾。

團團珠繞玉珊珊。馬載驢䭾上鐵船。分付海山無事客。釣鰲時下一圈攣。復云。天下衲僧跳不出。(翠峰顯)

鏡照鏡。賊識賊。那堪眼裡重添屑。君不見。仲尼曾參溫伯雪。(恩懶融)

資福因僧問如何是一塵入正受。師作入定勢。僧曰如何是諸塵三昧起。師曰汝問阿誰。

靈溪昱云。山僧則不然。如何是一塵入正受。舉拳云者個是拳頭。如何是諸塵三昧起。便與驀口筑。　龍唐古別前語云。汝問阿誰。又別後語。卻作入定勢。

資福因僧問。古人拈椎豎拂意旨如何。師曰古人與么那。曰拈椎豎拂又作么生。師便喝出。

雲門偃云。古人是什麼眼目。有僧云。和尚與么驢年會么。門乃召僧云來來。僧近前。門以拂子驀口打。　髻珠是云。者里則不然。古人拈椎豎拂意旨如何。向道頻呼小玉元無事。祇要檀郎認得聲。者僧若是個見角知牛底。必能別露一斑。

資福因鴿湖初開堂乃寄襪㨾與湖。湖遂書火字封回。師見皺眉久不語。鹿苑和尚畫一圓相。湖曰拘尸羅國親行此令。

於菟大蟲鱉鼻蛇。從來相聚總冤家。一山猶自分疆界。吐毒奮牙尾[髟/吒]髿。(澗庵怡)

和雲和雨占洞庭。七十二峰瀲滟生。款乃月明漁火發。風

【現代漢語翻譯】 現代漢語譯本： 機。兩個都是好手，免不了要起模畫樣。（指在禪宗修行中，即使是高手也容易落入形式主義。）

團團珠繞玉珊珊。馬載驢馱上鐵船。分付海山無事客。釣鰲時下一圈攣。又說，天下衲僧跳不出。（翠峰顯）（珠玉環繞，用馬和驢運載到鐵船上，告訴那些在海邊無所事事的人，釣鰲時要用圈套。意思是說，即使是天下的僧人也無法跳出這個圈套。）

鏡照鏡。賊識賊。那堪眼裡重添屑。君不見。仲尼曾參溫伯雪。（恩懶融）（鏡子照鏡子，賊人認出賊人，怎堪在眼裡再添灰塵。你沒看到嗎，仲尼、曾參和溫伯雪都是如此。）

資福禪師因為僧人問：『如何是一塵入正受？』資福禪師做出入定的姿勢。僧人說：『如何是諸塵三昧起？』資福禪師說：『你問誰？』

靈溪昱禪師說：『山僧則不然。如何是一塵入正受？』舉起拳頭說：『這個是拳頭。』『如何是諸塵三昧起？』便迎面打去。龍唐古別禪師的前語說：『你問誰？』又別後的語說：『卻作入定勢。』

資福禪師因為僧人問：『古人拈椎豎拂意旨如何？』資福禪師說：『古人就是那樣。』僧人說：『拈椎豎拂又作么生？』資福禪師便喝斥出去。

雲門偃禪師說：『古人是什麼眼目？』有僧人說：『和尚你這樣，驢年才能會嗎？』雲門禪師於是叫那個僧人過來，僧人走近，雲門禪師用拂子迎面打去。髻珠禪師說：『這裡則不然。古人拈椎豎拂意旨如何？』說道，『頻頻呼喚小玉原本沒事，只是要檀郎認得聲音。』這個僧人如果是個見角知牛底的人，必定能辨別出其中一斑。

資福禪師因為鴿湖禪師初開堂，於是寄去襪子的樣子給鴿湖禪師。鴿湖禪師於是寫了個火字封了回去。資福禪師見了皺眉很久不說話。鹿苑和尚畫了一個圓相。鴿湖禪師說：『拘尸羅國親自行此令。』

於菟大蟲鱉鼻蛇。從來相聚總冤家。一山猶自分疆界。吐毒奮牙尾[髟/吒]髿。（澗庵怡）（老虎、大蟲、鱉鼻蛇，從來相聚都是冤家。一座山還要劃分疆界，吐毒奮牙，尾巴蓬鬆。）

和雲和雨占洞庭。七十二峰瀲滟生。款乃月明漁火發。風 English version: Ji. Both are good hands, inevitably starting to imitate patterns. (Referring to how even skilled practitioners in Chan Buddhism can fall into formalism.)

Round pearls surround jade ornaments. Horses and donkeys carry them onto iron ships. Tell the carefree guests of the sea and mountains to use a lasso when fishing for Ao. Furthermore, it is said that no Chan monk in the world can jump out of it. (Cui Feng Xian)

A mirror reflects a mirror. A thief recognizes a thief. How can one bear to add more dust to the eyes? Don't you see? Zhongni (Confucius), Zeng Shen, and Wen Boxue are all like this. (En Lanrong)

Zifu asked a monk, 'What is it like when a single dust enters correct samadhi?' The master made a gesture of entering samadhi. The monk said, 'What is it like when all dusts arise from samadhi?' The master said, 'Who are you asking?'

Lingxi Yu said, 'This mountain monk is not like that. What is it like when a single dust enters correct samadhi?' He raised his fist and said, 'This is a fist.' 'What is it like when all dusts arise from samadhi?' He immediately struck him in the face. Longtang Gu Bie's previous words said, 'Who are you asking?' And his subsequent words said, 'Instead, make a gesture of entering samadhi.'

Zifu asked a monk, 'What is the meaning of the ancients raising a mallet and holding up a whisk?' The master said, 'The ancients were like that.' The monk said, 'What about raising a mallet and holding up a whisk?' The master then shouted him out.

Yunmen Yan said, 'What kind of eyes did the ancients have?' A monk said, 'Master, at this rate, will you understand it in the year of the donkey?' Yunmen then called the monk over, and as the monk approached, Yunmen struck him in the face with the whisk. Ji Zhu said, 'It's not like that here. What is the meaning of the ancients raising a mallet and holding up a whisk?' Saying, 'Frequently calling Xiaoyu was originally nothing, just wanting Tanlang to recognize the voice.' If this monk is someone who knows the ox from its horns, he will surely be able to distinguish a spot.

Zifu sent a sock pattern to Gehu when Gehu first opened his hall. Gehu then wrote the character 'fire' and sealed it back. Zifu frowned upon seeing it and remained silent for a long time. Abbot Luyuan drew a circle. Gehu said, 'The country of Kushinagar personally carries out this order.'

Yu Tu (tiger), Da Chong (big insect), Bie Bi She (turtle-nosed snake). They have always been enemies when they gather. Even a mountain divides its boundaries. Spitting poison, baring fangs, with bushy tails. (Jian'an Yi)

In harmony with clouds and rain, Dongting is occupied. Seventy-two peaks shimmer. The sound of oars in the bright moonlight, fishing lights appear. The wind

【English Translation】 Machine. Both are good players. Inevitably, they start to imitate patterns. Round pearls surround jade ornaments. Horses and donkeys carry them onto iron ships. Tell the carefree guests of the sea and mountains to use a lasso when fishing for Ao. Furthermore, it is said that no Chan monk in the world can jump out of it. (Cui Feng Xian) A mirror reflects a mirror. A thief recognizes a thief. How can one bear to add more dust to the eyes? Don't you see? Zhongni (Confucius), Zeng Shen, and Wen Boxue are all like this. (En Lanrong) Zifu asked a monk, 'What is it like when a single dust enters correct samadhi?' The master made a gesture of entering samadhi. The monk said, 'What is it like when all dusts arise from samadhi?' The master said, 'Who are you asking?' Lingxi Yu said, 'This mountain monk is not like that. What is it like when a single dust enters correct samadhi?' He raised his fist and said, 'This is a fist.' 'What is it like when all dusts arise from samadhi?' He immediately struck him in the face. Longtang Gu Bie's previous words said, 'Who are you asking?' And his subsequent words said, 'Instead, make a gesture of entering samadhi.' Zifu asked a monk, 'What is the meaning of the ancients raising a mallet and holding up a whisk?' The master said, 'The ancients were like that.' The monk said, 'What about raising a mallet and holding up a whisk?' The master then shouted him out. Yunmen Yan said, 'What kind of eyes did the ancients have?' A monk said, 'Master, at this rate, will you understand it in the year of the donkey?' Yunmen then called the monk over, and as the monk approached, Yunmen struck him in the face with the whisk. Ji Zhu said, 'It's not like that here. What is the meaning of the ancients raising a mallet and holding up a whisk?' Saying, 'Frequently calling Xiaoyu was originally nothing, just wanting Tanlang to recognize the voice.' If this monk is someone who knows the ox from its horns, he will surely be able to distinguish a spot. Zifu sent a sock pattern to Gehu when Gehu first opened his hall. Gehu then wrote the character 'fire' and sealed it back. Zifu frowned upon seeing it and remained silent for a long time. Abbot Luyuan drew a circle. Gehu said, 'The country of Kushinagar personally carries out this order.' Yu Tu (tiger), Da Chong (big insect), Bie Bi She (turtle-nosed snake). They have always been enemies when they gather. Even a mountain divides its boundaries. Spitting poison, baring fangs, with bushy tails. (Jian'an Yi) In harmony with clouds and rain, Dongting is occupied. Seventy-two peaks shimmer. The sound of oars in the bright moonlight, fishing lights appear. The wind

微浴浪小舟橫。(粟庵鼎)

郢州芭蕉慧清禪師(南塔涌嗣)

上堂拈拄杖曰。你有拄杖子我與你拄杖子。你無拄杖子我奪卻你拄杖子。靠拄杖下座。

溈山喆云。大溈即不然。你有拄杖子我奪卻你拄杖子。你無拄杖子我與你拄杖子。大溈即如是。諸人還用得也未。若人用得。德山先鋒臨濟后令。若也用不得。且還本主。　投子青雲。人無遠慮必有近憂。　天童覺云。你有則一切有。你無則一切無。自是當人與奪。干芭蕉什麼事。正恁么時。作么生是你拄杖子。　寶峰文云。大眾。現錢買賣莫受人瞞。知么。有利無利不離行市。　天童杰云。芭蕉老漢將常住物私置。草簿花破過頭。致令後代兒孫向拄杖子節目上更生節目。凌辱宗風。徑山干索索地。有也不與。無也不奪。為甚如此。拈拄杖卓一卓云。一朝權在手。看取令行時。　烏石道云。有處與。固為錦上添花。無處奪。畢竟作么生話會。良久云。來年更有新條在。惱亂春風卒未休。　愚庵盂云。者老漢寬處有餘狹處不足。者里則不然。你有拄杖子雙手提不起。你無拄杖子和身放不下。　神鼎澤云。一分銀子買一雙草鞋。了無奇特。祇是不許人穿。何故。法如是故。喝一喝。　聖可玉云。諸人還知芭蕉用處么。保得他人腴田萬頃。難免自己窮無一

【現代漢語翻譯】 現代漢語譯本： 微風吹拂，小船橫臥水面。(粟庵鼎)

郢州芭蕉慧清禪師(南塔涌嗣)

上堂時拿起拄杖說：『你有拄杖，我就給你拄杖；你沒有拄杖，我就奪走你的拄杖。』說完靠著拄杖下座。

溈山喆說：『我大溈卻不是這樣。你有拄杖，我就奪走你的拄杖；你沒有拄杖，我就給你拄杖。』大溈就是這樣。各位還用得上嗎？如果用得上，就像德山當先鋒，臨濟在後發號施令。如果用不上，那就還給原來的主人。』

投子青說：『人沒有長遠的考慮，一定會有眼前的憂患。』

天童覺說：『你擁有，就擁有一切；你沒有，就一無所有。』這完全在於當事人自己的給予和奪取，和芭蕉有什麼關係呢？正在這個時候，什麼是你的拄杖呢？

寶峰文說：『各位，現錢買賣，不要被人欺騙。知道嗎？有利無利，都離不開市場行情。』

天童杰說：『芭蕉老漢把常住的物品私自處置，草率馬虎，太過分了，以致後代的子孫在拄杖的環節上又生出新的環節。**宗風。徑山乾巴巴地，有也不給，沒有也不奪。為什麼這樣？』拿起拄杖敲了一下說：『一旦權力在手，就看命令施行的時候。』

烏石道說：『有處給予，固然是錦上添花；無處奪取，到底要怎麼說呢？』停頓了很久說：『明年還有新的枝條生長，擾亂春風終究不會停止。』

愚庵盂說：『這個老漢寬裕的地方有餘，狹隘的地方不足。』我這裡卻不是這樣。你有拄杖，雙手也提不起來；你沒有拄杖，連同身體也放不下。』

神鼎澤說：『一分銀子買一雙草鞋，沒有什麼特別的。只是不允許別人穿。為什麼？法就是這樣。』喝一聲。

聖可玉說：『各位還知道芭蕉的用處嗎？保得住別人萬頃肥沃的田地，卻難免自己一無所有。』

【English Translation】 English version: A small boat lies horizontally in the gentle waves. (Su'an Ding)

Chan Master Huaiqing of Bazhou (Successor of Nantayong)

Ascending the hall, he raised his staff and said, 'If you have a staff, I will give you a staff. If you have no staff, I will take away your staff.' He then leaned on the staff and descended from the seat.

Weishan Zhe said, 'I, Dawei, am not like that. If you have a staff, I will take away your staff. If you have no staff, I will give you a staff.' Dawei is like this. Have you all been able to use it yet? If you can use it, it's like Deshan being the vanguard and Linji issuing orders from behind. If you can't use it, then return it to the original owner.'

Touzi Qing said, 'If a person has no distant worries, he will surely have immediate troubles.'

Tiantong Jue said, 'If you have, you have everything; if you have nothing, you have nothing.' This entirely depends on the individual's giving and taking. What does it have to do with the banana tree? At this very moment, what is your staff?'

Baofeng Wen said, 'Everyone, in cash transactions, don't be deceived. Do you know? Profit or loss does not deviate from the market price.'

Tiantong Jie said, 'Old Man Bazhou privately disposed of the monastery's property, being careless and excessive, causing later generations to create new issues on the topic of the staff. **Zen style. Jingshan is dry and unyielding, not giving even if you have, and not taking even if you don't. Why is this so?' He raised the staff and struck it once, saying, 'Once power is in hand, see when the orders are carried out.'

Wushi Dao said, 'Giving where there is already something is indeed adding flowers to brocade. Taking away where there is nothing, after all, how should one speak of it?' After a long pause, he said, 'Next year there will be new branches growing, disturbing the spring breeze will ultimately not cease.'

Yu'an Yu said, 'This old man has more than enough in spacious places, but not enough in narrow places.' It's not like that here. If you have a staff, you can't lift it with both hands; if you don't have a staff, you can't put it down with your whole body.'

Shending Ze said, 'One cent buys a pair of straw sandals, nothing special. It's just not allowed for others to wear. Why? The Dharma is like this.' He shouted once.

Shengke Yu said, 'Do you all know the use of the banana tree? It can protect others' fertile fields of ten thousand acres, but it's hard to avoid being penniless oneself.'

錢。　鼓山圭云。五祖以拄杖子話請益白雲。云云要會么。多處添些子。少處減些子。何故。神仙秘訣父子不傳。白雲和尚大似一錢為本。萬錢為利。殊不知如人善博日勝日貧。老漢道多處添些子。少處減些子。自然到處恰好。者漢演算法極省工夫。你諸人要會么。乃頌。

多添少減休那兌。支移折變加三倍。平生有子不須教。一回落賺自然會。

有無今古兩重關。正眼禪人過者難。欲通大道長安路。莫聽崑崙說往還。(投子青)

舒無蹤。卷無跡。日午晴空轟霹靂。衲子驚迷失路頭。神號鬼哭知何極。(承天宗)

你有更須當面與。渠無背後奪將來。驀然夜半化龍去。黑雨烏雲裂地雷。(虛堂愚)

南枝向暖北枝寒。一種春風有兩般。憑仗高樓莫吹笛。大家留取倚欄看。(山曉晰)

十八佳人點翠眉。雙雙畫就衣斜披。豐姿自是人難見。張敞徒勞望紫幃。(法林音二)

有無與奪建宗風。凜凜寒光誰與同。三級浪高何處去。謾將雙劍定雌雄。

芭蕉示眾。如人行次。忽遇前面萬丈深坑。背後野火來逼。兩畔荊棘叢林。若也向前則墮在坑塹。若也退後則野火燒身。若也轉側則被荊棘林礙。當與么時。作么生免得。若也免得。合有出身之路。若免不得。則墮身死漢。

【現代漢語翻譯】 現代漢語譯本： 錢。 鼓山圭云（Gushan Guiyun）。五祖（Wuzu）用拄杖子（zhuzhangzi，禪杖）的話請教白雲（Baiyun）。白雲說：『你想要領會嗎？多處添一些，少處減一些。』為什麼呢？神仙的秘訣父子也不會傳授。白雲和尚（Baiyun Heshang）很像用一文錢做本錢，想要賺取萬文錢的利潤。卻不知道像人善於賭博，日子越過越貧窮。老漢說：『多處添一些，少處減一些，自然到處都恰到好處。』這個人的演算法非常省工夫。你們這些人想要領會嗎？』於是作頌：

『多添少減休那兌，支移折變加三倍。平生有子不須教，一回落賺自然會。』

『有無今古兩重關，正眼禪人過者難。欲通大道長安路，莫聽崑崙說往還。』（投子青（Touzi Qing））

『舒無蹤，卷無跡，日午晴空轟霹靂。衲子驚迷失路頭，神號鬼哭知何極。』（承天宗（Cheng Tianzong））

『你有更須當面與，渠無背後奪將來。驀然夜半化龍去，黑雨烏雲裂地雷。』（虛堂愚（Xutang Yu））

『南枝向暖北枝寒，一種春風有兩般。憑仗高樓莫吹笛，大家留取倚欄看。』（山曉晰（Shan Xiaoxi））

『十八佳人點翠眉，雙雙畫就衣斜披。豐姿自是人難見，張敞徒勞望紫幃。』（法林音二（Falin Yin Er））

『有無與奪建宗風，凜凜寒光誰與同。三級浪高何處去，謾將雙劍定雌雄。』

芭蕉（Bajiao）向大眾開示：『比如有人行走時，忽然遇到前面是萬丈深坑，背後是野火逼近，兩旁是荊棘叢林。如果向前走就會掉入坑裡，如果向後退就會被野火燒身，如果向旁邊轉就會被荊棘林阻礙。當在這種時候，要怎樣才能免於災難呢？如果能夠免於災難，就應該有脫身之路；如果不能免於災難，就會墮落而死。』

【English Translation】 English version: Money. Gushan Guiyun (鼓山圭云, Gushan Guiyun) . Wuzu (五祖, Fifth Patriarch) used the words of his staff (zhuzhangzi, 禪杖) to ask Baiyun (白雲, White Cloud) for instruction. Baiyun said, 'Do you want to understand? Add a little where there is too much, subtract a little where there is too little.' Why? The secret formulas of immortals are not even passed down between father and son. Baiyun Heshang (白雲和尚, Baiyun Monk) is like using one coin as capital, wanting to earn ten thousand coins in profit. But he doesn't know that it's like a person who is good at gambling, becoming poorer day by day. The old man said, 'Add a little where there is too much, subtract a little where there is too little, and naturally everything will be just right.' This person's calculation method is very labor-saving. Do you all want to understand?' Then he composed a verse:

'Adding and subtracting, don't exchange that; shifting and changing, add three times. In this life, there's no need to teach your children; once they fall into a trap, they will naturally understand.'

'Existence and non-existence, ancient and modern, are two heavy barriers; it is difficult for Chan practitioners with the true eye to pass through. If you want to reach the great road of Chang'an, don't listen to Kunlun's talk about going back and forth.' (Touzi Qing (投子青))

'Spreading out without a trace, rolling up without a mark, at noon the clear sky thunders. Monks are startled and lose their way, gods wail and ghosts cry, who knows the limit?' (Cheng Tianzong (承天宗))

'If you have it, you must give it face to face; if he doesn't have it, snatch it from behind. Suddenly, in the middle of the night, he transforms into a dragon and leaves, black rain and dark clouds split the earth with thunder.' (Xutang Yu (虛堂愚))

'The south branch is warm, the north branch is cold, the same spring breeze has two kinds. Relying on the high building, don't play the flute; everyone keep it and lean on the railing to watch.' (Shan Xiaoxi (山曉晰))

'Eighteen beautiful women dot their emerald eyebrows, painted in pairs with their clothes slanting. Their beauty is naturally difficult for people to see; Zhang Chang labors in vain, gazing at the purple curtains.' (Falin Yin Er (法林音二))

'Establishing the sect's style with existence, non-existence, giving, and taking, who can compare with the awe-inspiring cold light? Where do the three levels of high waves go? In vain, use the twin swords to determine the male and female.'

Bajiao (芭蕉, Plantain) instructed the assembly: 'For example, when a person is walking, suddenly encounters a ten-thousand-zhang deep pit in front, wild fire approaching from behind, and thorny jungles on both sides. If you go forward, you will fall into the pit; if you retreat, you will be burned by the wild fire; if you turn to the side, you will be blocked by the thorny jungle. At such a time, how can you avoid disaster? If you can avoid disaster, there should be a way out; if you cannot avoid disaster, you will fall and die.'

廣胤標云。芭蕉老漢為你和贓捉敗了也。是你諸人皮下還有血么。良久云。若是凌行婆。定合哭蒼天。

芭蕉因僧問。賊來須打。客來須看。忽遇客賊俱來時如何。師曰屋裡有一緉破草鞋。曰祇如破草鞋還堪受用也無。師曰。汝若將去。前兇后不吉。

資福廣云。雙關把住。一劍通開。若是短販之徒。便見冰消瓦解。

芭蕉因僧問如何是透法身句。師曰。一不得問。二不得休。曰學人不會。師曰第三度來與汝相見。

休問維摩臥病城。羅山空自掩光陰。流沙欲渡全無難。莫聽鶯啼在那林。(投子青)

一不問兮二不休。直須識取那鉤頭。再三回首來相見。急水波心輥繡毬。(懶庵需)

芭蕉曰。我年二十八到仰山參見南塔。見上堂曰汝諸人若是個漢。從阿孃肚裡出便作獅子㖃好么。我于言下歇得身心便住五載。

承天怡云。芭蕉祇知教人作獅子吼。殊不知自己吐出許多野狐涎沫。至今令人掩鼻。　永寧鼎云。當時會下若有人聞恁么舉。遂出衆云。和尚者般行腳。吃水也須防噎。

大鑒下八世

吉州資福貞邃禪師(資福寶嗣)

僧問如何是古佛歌。師作此○相示之。

一曲兩曲深夜談。松風和雨過前山。可憐卞玉離荊岫。誰是知音卻取還。

【現代漢語翻譯】 現代漢語譯本： 廣胤標榜說：『芭蕉老漢為你和賊一起被抓住了。你們這些人皮下還有血性嗎？』停頓了很久，又說：『如果是凌行婆，一定會哭天喊地。』

有僧人問芭蕉：『賊來了應該打，客人來了應該招待，如果遇到客人和賊一起來了，該怎麼辦？』芭蕉說：『屋裡有一雙破草鞋。』僧人說：『就像這雙破草鞋，還能用嗎？』芭蕉說：『你如果拿去，以前兇險，以後也不吉利。』

資福廣說：『雙關語緊緊把握住，一劍就能貫通。如果是短視的人，就會像冰雪消融，瓦片破碎一樣。』

有僧人問芭蕉：『什麼是透法身句？』芭蕉說：『一不得問，二不得停。』僧人說：『學人我不明白。』芭蕉說：『第三次來與你相見。』

不要問維摩（Vimalakirti，佛教居士，以其智慧和辯才著稱）在城裡臥病，羅山（Luoshan，地名，具體指代需要根據上下文確定）白白地掩蓋了光陰。想要渡過流沙（流動的沙子，比喻險境）完全沒有困難，不要聽黃鶯在那片樹林里啼叫。（投子青）

一不問兮二不停，必須認識那鉤頭。再三回頭來相見，急流波心滾動繡球。（懶庵需）

芭蕉說：『我二十八歲時到仰山（Yangshan，山名，也指仰山慧寂禪師）參見南塔（Nanta，人名，具體指代需要根據上下文確定）。見到南塔上堂說法時說：你們這些人如果是個漢子，從孃胎里出來就應該像獅子一樣吼叫，好嗎？』我聽了這話，立刻放下身心，在那裡住了五年。

承天怡說：『芭蕉只知道教人像獅子一樣吼叫，卻不知道自己吐出了許多野狐涎沫（比喻邪說或無價值的言論），至今還讓人掩鼻。』永寧鼎說：『當時法會上如果有人聽到這樣的話，就應該站出來說：和尚你這樣行腳，喝水也要小心被噎著。』

大鑒（Dajian，指六祖慧能）下八世

吉州資福貞邃禪師（Zifu Zhensui，禪師名）（資福寶嗣）

有僧人問：『什麼是古佛歌？』禪師畫了一個圓圈來表示。

一曲兩曲深夜談，松風和雨過前山。可憐卞玉（Bian Yu，人名，以獻玉而聞名）離開荊山，誰是知音能夠把它取回？

【English Translation】 English version: Guangyin praised, 'Old man Bajiao (Bajiao, plantain tree; also a monk's name) has been caught with the thief because of you. Is there still blood under your skins?' After a long pause, he said, 'If it were Ling Xingpo (Ling Xingpo, a woman's name), she would definitely cry to the heavens.'

A monk asked Bajiao, 'When a thief comes, you must strike. When a guest comes, you must attend to them. What should be done if a guest and a thief come at the same time?' The master said, 'There is a pair of worn-out straw sandals in the house.' The monk said, 'Are those worn-out straw sandals still useful?' The master said, 'If you take them, the past will be ominous, and the future will be inauspicious.'

Zifu Guang said, 'Grasp the double meaning tightly, and one sword will pierce through. If they are short-sighted people, they will see ice melt and tiles shatter.'

A monk asked Bajiao, 'What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the Buddha's teachings)?' The master said, 'One must not ask, and two must not stop.' The monk said, 'This student does not understand.' The master said, 'I will meet you for the third time.'

Do not ask about Vimalakirti's (Vimalakirti, a Buddhist layman known for his wisdom and eloquence) illness in the city. Mount Luo (Luoshan, a mountain name, specific reference needs context) vainly covers up time. Crossing the quicksand (quicksand, metaphor for dangerous situations) is not difficult at all. Do not listen to the oriole singing in that forest. (Touzi Qing)

'One does not ask, two does not stop, one must recognize that hook. Again and again, turning back to meet, in the heart of the rapid waves, an embroidered ball rolls.' (Lan'an Xu)

Bajiao said, 'When I was twenty-eight years old, I went to Yangshan (Yangshan, mountain name, also refers to Zen Master Yangshan Huiji) to see Nanta (Nanta, a person's name, specific reference needs context). I saw him in the Dharma hall saying, 'If you are a real man, you should roar like a lion from your mother's womb, is that good?' Upon hearing these words, I immediately put down my body and mind and stayed there for five years.'

Chengtian Yi said, 'Bajiao only knows how to teach people to roar like a lion, but he doesn't know that he himself has spewed out a lot of wild fox saliva (metaphor for heresy or worthless speech), which still makes people hold their noses.' Yongning Ding said, 'If someone in the assembly at that time heard such words, they should have stood up and said, 'Monk, you walk like this, you must be careful not to choke when drinking water.'

Eighth Generation under Dajian (Dajian, refers to the Sixth Patriarch Huineng)

Zen Master Zifu Zhensui (Zifu Zhensui, Zen master's name) of Jizhou (Zifu Baosi)

A monk asked, 'What is the song of the ancient Buddha?' The Zen master drew a circle to show it.

One tune, two tunes, late-night talks, pine breeze and rain pass over the front mountain. It is a pity that Bian Yu (Bian Yu, a person's name, known for offering jade) left Mount Jing, who is the confidant who can retrieve it?

(投子青)

資福上堂。隔江見資福。剎竿便回去。腳跟下好與三十棒。況過江來。時有僧才出。師曰不堪共語。

雲中走馬花千樹。水底魚行路一旬。貶上眉毛飛過了。且看百丈玉光騰。(龍華祥)

郢州芭蕉山繼徹禪師(芭蕉清嗣)

僧問。有一人不捨生死不證涅槃。師還提𢹂也無。師曰不提𢹂。曰為甚麼不提𢹂。師曰老僧粗知好惡。

天童覺云。芭蕉雖然識好惡。且不能驅耕夫之牛奪饑人之食。如今有問長蘆。便和聲打。為甚如此。從來不識好惡。　洞山瑩云。芭蕉雖識好惡。大似醉后添杯。要活者僧不得。天童不識好惡。是則驅耕奪食。雖活者僧。未免傷鋒犯手。若有問新豐。但向道利劍不斬死漢。他若是個衲僧。管取別有生涯。

百歲兒童出戶來。滿身紅爛惹塵埃。火中間步清涼地。識者無因敢近抬。(投子青)

郢州芭蕉山圓禪師(芭蕉清嗣)

上堂。三千大千世界夜來被老僧都合成一塊。輥向須彌頂上。帝釋大怒拈得撲成粉碎。諸上座還覺頭痛也無。良久曰。莫不識痛癢好。珍重。

秋深處處醉芙蓉。幾處西垂幾處東。不必更教風雨妒。高原滿徑落花紅。(頻吉祥)

宗鑒法林卷四十一 卍新續藏第 66 冊 No. 1297 宗

【現代漢語翻譯】 現代漢語譯本 資福禪師上堂說法：隔著江看見資福禪寺，便立即返回。若有人在他的腳跟下打他三十棒，尚且可以。更何況是渡江而來的人呢？有時會有僧人出現，禪師說：『不堪與他交談。』 雲中奔馬，如千樹繁花盛開；水底游魚，如一旬道路之遙。貶低眉毛，使其飛過頭頂。且看百丈禪師的玉色光明騰起。 郢州芭蕉山繼徹禪師（芭蕉清嗣）： 有僧人問：『有一個人不捨棄生死，也不證得涅槃，禪師您還提攜他嗎？』禪師說：『不提攜。』僧人問：『為什麼不提攜？』禪師說：『老僧我粗略地知道好壞。』 天童覺禪師說：『芭蕉禪師雖然知道好壞，卻不能做出驅趕耕夫的牛，奪走飢餓之人的食物的事情。如今有人問長蘆禪師，便和聲應答。為什麼這樣呢？因為他從來不認識好壞。』洞山瑩禪師說：『芭蕉禪師雖然知道好壞，卻很像醉酒之後又添了一杯酒，想要救活那個僧人卻做不到。天童禪師不認識好壞，這就像驅趕耕牛，奪走食物，即使救活了那個僧人，也難免會傷到鋒芒，觸犯到對方。』如果有人問新豐禪師，就對他說：『利劍不斬殺已死之人。』如果他是個真正的衲僧，自然會有其他的出路。 百歲孩童出門來，滿身紅腫沾滿塵埃。在火焰中行走，卻如清涼之地。有見識的人沒有理由敢於靠近扶起。 郢州芭蕉山圓禪師（芭蕉清嗣）： 上堂說法：三千大千世界，昨夜被老僧全部合成一塊，滾動到須彌山（Sumeru）頂上。帝釋（Indra）大怒，拿起來摔成粉碎。各位，你們還覺得頭痛嗎？』良久之後說：『莫非是不識得痛癢嗎？』珍重。 秋深時節，處處可見醉芙蓉。有的向西傾斜，有的向東。不必再讓風雨嫉妒，高原上滿地都是飄落的紅花。 宗鑒法林卷四十一 卍新續藏第 66 冊 No. 1297 宗

【English Translation】 English version Zifu Zen master ascended the hall and said: Seeing Zifu Temple across the river, he immediately turned back. It would be acceptable to give him thirty blows under his feet. How much more so for someone who crosses the river? Sometimes monks appear, and the master says: 'Unworthy to talk with him.' Horses galloping in the clouds, like thousands of trees in full bloom; fish swimming in the water, like a journey of ten days. Lowering the eyebrows, making them fly over the head. And see the jade light of Zen Master Baizhang rising. Zen Master Jiche of Mount Banana in Yingzhou (Bājiāo Qīngsì): A monk asked: 'There is a person who neither abandons birth and death nor attains Nirvana. Does the master still guide him?' The master said: 'I do not guide him.' The monk asked: 'Why do you not guide him?' The master said: 'This old monk roughly knows good and bad.' Zen Master Tiantong Jue said: 'Although Zen Master Banana knows good and bad, he cannot do things like driving away the farmer's ox or taking away the food of the hungry. Now, if someone asks Zen Master Changlu, he will answer gently. Why is this? Because he has never known good and bad.' Zen Master Dongshan Ying said: 'Although Zen Master Banana knows good and bad, it is very much like adding another cup after being drunk, wanting to save that monk but failing to do so. Zen Master Tiantong does not know good and bad, which is like driving away the ox and taking away the food, even if he saves that monk, he will inevitably hurt the edge and offend the other party.' If someone asks Zen Master Xinfeng, tell him: 'A sharp sword does not kill a dead man.' If he is a true mendicant monk, he will naturally have other ways out. A hundred-year-old child comes out of the house, his body red and covered in dust. Walking in the fire, yet like a cool place. A knowledgeable person has no reason to dare to approach and help him up. Zen Master Yuan of Mount Banana in Yingzhou (Bājiāo Qīngsì): Ascending the hall and said: 'The three thousand great thousand worlds were all combined into one piece by this old monk last night, and rolled to the top of Mount Sumeru (Sumeru). Indra (Indra) was furious, picked it up and smashed it to pieces. Everyone, do you still feel a headache?' After a long pause, he said: 'Could it be that you do not know pain?' Treasure this. In the deep autumn, drunken hibiscus can be seen everywhere. Some leaning to the west, some to the east. There is no need to let the wind and rain be jealous, the highlands are full of fallen red flowers. Zongjian Falin, Volume 41 卍 New Continued Canon, Volume 66, No. 1297 Zong

鑒法林

宗鑒法林卷四十二

集云堂　編

大鑒下三世

荊州天□道悟禪師(嗣法存疑)

參石頭。問離卻定慧以何法示人。頭曰。我者里無奴婢。離個甚麼。師曰如何明得。曰汝還撮得虛空么。師曰恁么則不從今日去也。曰未審汝早晚從那邊來。師曰道悟不是那邊人。曰我早知汝來處也。師曰師何以贓誣於人。曰汝身現在。師曰。雖然如是。畢竟如何示於後人。曰汝道誰是後人。師乃頓悟。

徑山杲云。悟得個什麼。　明因懷云。石頭當時待他道恁么則不從今日去也。何不劈頭一棒。免得從那邊者邊前人後人處繞葛藤不了。　古航舟云。云無心以出岫。鳥倦飛而知還。爭得恁么三番四覆。腳跟歷落始得穩當。石頭路滑門前高峻。原是肯諾不全。若是他家兒孫。依俙彷彿。佛法不到今日。

天□悟因龍潭信未出家時居寺側賣餅為業。日以十餅供師。師受之。每留一餅與信。曰惠汝以蔭兒孫。信曰。是某將來。何故返以遺我。師曰。是汝將來。復汝何咎。信因有省。遂投出家。

將去將來事不差。龍潭固問勿交加。後來多少爭唇吻。春鳥喃喃罵落花。(汾陽昭)

南嶽山頭見石頭。便歸古岸狎沙鷗。謾分胡餅為香餌。引得金龍上直鉤。(佛國白)

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【現代漢語翻譯】 現代漢語譯本 《宗鑒法林》卷四十二

集云堂 編

大鑒下三世

荊州天□道悟禪師（嗣法存疑）

參石頭（Shitou，禪師名號）。問：『離卻定慧（dinghui，禪定與智慧）以何法示人？』石頭曰：『我這裡無奴婢，離個甚麼？』師曰：『如何明得？』曰：『汝還撮得虛空么？』師曰：『恁么則不從今日去也。』曰：『未審汝早晚從那邊來？』師曰：『道悟不是那邊人。』曰：『我早知汝來處也。』師曰：『師何以贓誣於人？』曰：『汝身現在。』師曰：『雖然如是，畢竟如何示於後人？』曰：『汝道誰是後人？』師乃頓悟。

徑山杲（Jingshan Gao，禪師名號）云：『悟得個什麼？』明因懷（Mingyin Huai，禪師名號）云：『石頭當時待他道恁么則不從今日去也，何不劈頭一棒，免得從那邊者邊前人後人處繞葛藤不了。』古航舟（Guhang Zhou，禪師名號）云：『云無心以出岫，鳥倦飛而知還。爭得恁么三番四覆，腳跟歷落始得穩當。石頭路滑門前高峻，原是肯諾不全。若是他家兒孫，依俙彷彿，佛法不到今日。』

天□悟因龍潭信（Longtan Xin，禪師名號）未出家時居寺側賣餅為業，日以十餅供師。師受之，每留一餅與信，曰：『惠汝以蔭兒孫。』信曰：『是某將來，何故返以遺我？』師曰：『是汝將來，復汝何咎？』信因有省，遂投出家。

將去將來事不差，龍潭固問勿交加。後來多少爭唇吻，春鳥喃喃罵落花。（汾陽昭（Fenyang Zhao，禪師名號））

南嶽山頭見石頭，便歸古岸狎沙鷗。謾分胡餅為香餌，引得金龍上直鉤。（佛國白（Foguo Bai，禪師名號））

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【English Translation】 English version Zong Jian Fa Lin, Volume 42

Compiled by Jiyun Hall

Three Generations After Dajian

Chan Master Daowu of Tian□ in Jingzhou (Succession in Doubt)

He visited Shitou (Shitou, Chan master's name) and asked, 'Apart from dhyana (meditation) and prajna (wisdom), what dharma (teaching) do you use to instruct people?' Shitou said, 'I have no servants here. What is there to separate from?' The master said, 'How can one understand this?' He said, 'Can you grasp emptiness?' The master said, 'If so, then I won't leave from today.' He said, 'I don't know when you came from that side?' The master said, 'Daowu is not from that side.' He said, 'I knew where you came from long ago.' The master said, 'Why does the master falsely accuse me?' He said, 'Your body is present now.' The master said, 'Although this is so, how exactly do you instruct future generations?' He said, 'Who do you say are future generations?' The master then had a sudden enlightenment.

Jingshan Gao (Jingshan Gao, Chan master's name) said, 'What did he realize?' Mingyin Huai (Mingyin Huai, Chan master's name) said, 'When Shitou heard him say, 'If so, then I won't leave from today,' why didn't he strike him on the head with a stick, so as to avoid endless entanglements about 'that side,' 'this side,' 'predecessors,' and 'successors?' Guhang Zhou (Guhang Zhou, Chan master's name) said, 'Clouds emerge from the mountains without intention, and tired birds know to return. Why bother with such repeated questioning? Only when your footing is firm can you be stable. Shitou's road is slippery, and his gate is high and steep. Originally, his affirmation was incomplete. If it were his descendants, vaguely resembling him, the Buddha-dharma would not have reached today.'

Before Longtan Xin (Longtan Xin, Chan master's name) became a monk, he lived next to the temple and made a living selling cakes. He offered ten cakes to the master every day. The master accepted them and always left one cake for Xin, saying, 'I bestow this on you to benefit your descendants.' Xin said, 'I brought these. Why do you return them to me?' The master said, 'You brought them. What fault is there in returning them to you?' Xin then had an awakening and decided to become a monk.

Taking and giving, the matter is not different, Longtan firmly asks, do not interfere. Later, how much arguing there is, spring birds murmur, scolding fallen flowers. (Fenyang Zhao (Fenyang Zhao, Chan master's name))

At the top of Mount Nan, he saw Shitou, then returned to the ancient shore to play with the sand gulls. Vainly dividing sesame cakes as fragrant bait, attracting the golden dragon to the straight hook. (Foguo Bai (Foguo Bai, Chan master's name))

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來送去㨾團團。覆蔭兒孫義不寒。何似當時休擘破。囫圇留與後人看。(無準范)

合浦明珠合浦收。驪龍乍影鏡光浮。不因霧攫云飛起。怎見長川灌百流。(俍亭挺)

故鄉原不隔天涯。上得船來便到家。試揭孤篷聊一望。青山依舊白雲遮。(紫琈岠)

大鑒下四世

澧州龍潭崇信禪師(天□悟嗣)

一日問悟。某自到來。不蒙指示心要。悟曰。自汝到來。吾未嘗不指示心要。師曰何處指示。悟曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低頭。何處不指示汝心要。師低頭。悟曰。見則直下便見。擬思即差。師當下開悟。便問如何保任。悟曰。任性逍遙。隨緣放曠。但盡凡情。別無聖解。

笑巖寶云。龍潭恁么問。天□恁么答。若實會得。凡聖祇有虛名。迷悟皆為剩語。若不會。不可瞎驢趁大隊。　南山寶云。大小天□尋常斬釘截鐵。被個漢一拶。便乃平高就下。若論心要。猶隔津在。

脫白投師貴苦辛。擎茶問訊盡躬親。無端再敘三年事。笑倒街頭賣餅人。(白雲端)

輕如柳絮重如山。指出分明俯仰間。拽脫布衫風裡飏。鑿耕作息不知閑。(三峰藏)

榮寵羈身旅夢賒。禁闈鶯喚便思家。鳴珂寶馬歸來日。二月春山儘是花。(蔗庵

【現代漢語翻譯】 現代漢語譯本 來來去去終歸團圓，庇護子孫的恩義永不消散。又何必像當初那樣將它分割破碎呢，完整地留給後人去看吧。(無準范)

合浦的明珠應當在合浦收回，驪龍的影子乍現，鏡面般的光芒浮動。如果不是因為霧氣抓取、雲朵飛揚而升起，怎麼能見到長河灌溉百川的景象呢？(俍亭挺)

故鄉原本並不遙遠，如同不在天涯海角。上了船就如同已經到家。試著掀開船篷稍微眺望，青山依舊，卻被白雲遮蔽。(紫琈岠)

大鑒慧能（Dajian Huineng）六祖門下四世

澧州龍潭崇信禪師（Lizhou Longtan Chongxin Chanshi）（天□悟嗣）

有一天，崇信禪師問天□悟禪師（Tian□ Wu），『我自從來到這裡，沒有得到您的開示心要。』天□悟禪師說：『自從你來到這裡，我未曾不指示你心要。』崇信禪師說：『您在哪裡指示的？』天□悟禪師說：『你端茶來，我為你接。你送飯來，我為你接受。你合掌致敬時，我就低頭。哪裡沒有指示你的心要？』崇信禪師低下了頭。天□悟禪師說：『見到就直接見到，如果思慮就差了。』崇信禪師當下開悟，便問『如何保任？』天□悟禪師說：『任性逍遙，隨緣放曠，但盡凡情，別無聖解。』

笑巖寶云禪師（Xiaoyan Baoyun）說，『龍潭（Longtan）這樣問，天□（Tian□）這樣答，如果真正領會了，凡夫和聖人只不過是虛名，迷惑和覺悟都是多餘的話。如果不會，就不可像瞎驢一樣追趕大隊。』南山寶云禪師（Nanshan Baoyun）說，『大小天□（Tian□）尋常斬釘截鐵，被這個人一拶，便乃平高就下。若論心要，猶隔津在。』

脫去白衣投師，貴在苦和辛，端茶問訊，事事都親力親為。無端再敘三年事，笑倒街頭賣餅人。(白雲端)

輕如柳絮，重如山嶽，指出分明就在一俯一仰之間。拽脫布衫在風裡飄揚，鑿地耕田，作息不知閑。(三峰藏)

榮華寵愛羈絆身心，旅居生活如同漫長的夢。禁宮中的黃鶯鳴叫，便思念家鄉。鳴珂寶馬歸來之日，二月的春山遍地都是鮮花。(蔗庵)

【English Translation】 English version Coming and going, ultimately returning to unity, the kindness of sheltering descendants never fades. Why break it apart as before, leaving it whole for future generations to see? (Wuzhun Fan)

The pearls of Hepu should be collected in Hepu, the shadow of the dragon appears briefly, the mirror-like light floats. If it weren't for the mist seizing and the clouds flying up, how could one see the long river irrigating hundreds of streams? (Liangting Ting)

The hometown is originally not far away, as if not at the ends of the earth. Getting on the boat is like arriving home. Try lifting the awning for a brief look, the green mountains remain, but are obscured by white clouds. (Zifu Ju)

Four generations after Dajian Huineng (Sixth Patriarch)

Chan Master Chongxin of Longtan Temple in Lizhou (Tian□ Wu's successor)

One day, Chongxin (Chongxin) asked Wu (Wu), 'Since I came here, I have not received your instruction on the essential of mind.' Wu (Wu) said, 'Since you came here, I have never not instructed you on the essential of mind.' Chongxin (Chongxin) said, 'Where did you instruct me?' Wu (Wu) said, 'You bring tea, I receive it for you. You bring food, I accept it for you. When you put your palms together in respect, I bow my head. Where have I not instructed you on the essential of mind?' Chongxin (Chongxin) lowered his head. Wu (Wu) said, 'Seeing, then see directly; if you contemplate, you are mistaken.' Chongxin (Chongxin) immediately attained enlightenment and asked, 'How to maintain it?' Wu (Wu) said, 'Let your nature be free and unfettered, follow conditions and be unrestrained, just exhaust ordinary feelings, there is no other holy understanding.'

Chan Master Xiaoyan Baoyun (Xiaoyan Baoyun) said, 'Longtan (Longtan) asked like that, Tian□ (Tian□) answered like that, if you truly understand, ordinary beings and sages are just empty names, delusion and enlightenment are all superfluous words. If you don't understand, you shouldn't chase after the crowd like a blind donkey.' Chan Master Nanshan Baoyun (Nanshan Baoyun) said, 'Big and small Tian□ (Tian□) usually cut through nails and iron, but when pressed by this person, they level the high and accommodate the low. If we talk about the essential of mind, it's still separated by a ferry.'

Taking off the white robe to follow the teacher, valuing hardship and toil, offering tea and asking questions, doing everything personally. Pointlessly recounting the events of three years, making the cake seller on the street laugh. (Baiyun Duan)

Light as willow catkins, heavy as mountains, pointing out clearly between a bow and a raise of the head. Tearing off the cloth shirt and letting it flutter in the wind, digging and plowing, working and resting without knowing leisure. (Sanfeng Cang)

Glory and favor bind the body, living as a traveler is like a long dream. The orioles calling in the forbidden palace make one think of home. On the day the jingling-adorned horse returns, the spring mountains in February will be full of flowers. (Zhe'an)

范)

花草縈紆水蔚藍。陂塘云木曉相參。阿承家有黃頭女。遍種柔桑教養蠶。(俍亭挺)

龍潭因德山來參。直上法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。師曰子親到龍潭。山無語。

翠峰顯云。將錯就錯。　云峰悅云。大小德山向齏甕里淹殺。　黃龍心云。翠峰與么道。為是德山將錯就錯。龍潭將錯就錯。識休咎底必知去處。未過關者亦宜辨取。還委悉么。縱饒栽種得。不是棟樑材。　東山演云。龍潭可謂騎賊馬趕賊。　天童悟云。潭不見。龍不現。因甚又道子親到。大似方木逗圓竅。那裡是親到處。　法林音代德山云。賺我來。賺我來。

浩渺深潭納眾流。謾持香餌擲金鉤。風雲匼匝雷霆動。應訝龍王不出頭。(保寧勇)

親到龍潭不見龍。龍潭龍不在潭中。青天白日興雲雨。千古人同笑葉翁。(佛國白)

血盆似口劍如牙。竭世樞機未足夸。親到龍潭龍不現。者回失卻眼中花。(心聞賁)

潭不見。龍不現。親到龍潭須活薦。莫學承虛接向人。守株待兔亡機變。知機變。盞子撲落地。碟子成七片。(遁庵演)

潭不見。龍不現。全身已在空王殿。夢迴忽聽曉鶯啼。春風落盡桃花片。(皖山凝)

龍潭一夕因德山侍立次。師曰更深何不下

【現代漢語翻譯】 現代漢語譯本 花草纏繞，水色深藍。池塘雲影，樹木參差，清晨景色交相輝映。阿承家有個梳著黃色髮髻的女兒，到處種植柔嫩的桑樹，教人養蠶。（俍亭挺） 龍潭禪師因為德山宣鑒前來參訪。德山直接登上法堂說：『我早就仰慕龍潭禪師的大名。』等到真正來到這裡，龍潭禪師又不見了，龍也不顯現。龍潭禪師說：『你親自到了龍潭。』德山無語。 翠峰顯云禪師說：將錯就錯。云峰悅禪師說：大小德山都被淹殺在醃菜罈子里。黃龍心禪師說：翠峰這樣說，是說德山將錯就錯，還是龍潭將錯就錯？識得好壞的人必定知道去處。未過關的人也應該辨別清楚。還明白嗎？縱然栽種得好，也不是棟樑之材。東山演禪師說：龍潭禪師可謂是騎著賊馬追趕賊人。天童悟禪師說：龍潭不見，龍不現，為什麼又說你親自到了？這很像用方形的木頭去塞圓形的孔洞。哪裡是親自到達的地方？法林音禪師代替德山說：騙我來，騙我來。 浩渺深邃的潭水容納眾多的流水。不要拿著香餌去拋擲金鉤。風雲聚集，雷霆震動，應該驚訝龍王不肯露頭。（保寧勇） 親自到了龍潭卻不見龍，龍潭的龍不在潭中。一旦興起雲雨，千百年來人們都會嘲笑葉公好龍。（佛國白） 血盆大口，利劍般的牙齒，窮盡世間的玄機也不值得誇耀。親自到了龍潭卻不見龍，這次失去了眼中的花朵。（心聞賁） 潭不見，龍不現。親自到了龍潭需要活潑地推薦。不要學那些承接虛假的東西來接引人，像守株待兔一樣失去機變。懂得機變，杯子摔在地上，碟子碎成七片。（遁庵演） 潭不見，龍不現。全身已經在空王殿。夢中醒來忽然聽到曉鶯啼叫，春風吹落了桃花片片。（皖山凝） 龍潭禪師有一天晚上因為德山宣鑒侍立在旁，龍潭禪師說：夜深了，為什麼還不下去？

【English Translation】 English version Flowers and grass meander, the water is azure. Ponds, clouds, and trees reflect each other in the morning light. A-cheng's family has a daughter with yellow hair, who plants soft mulberry trees everywhere, teaching people to raise silkworms. (Liang Tingting) Zen Master Longtan was visited by Deshan Xuanjian. Deshan went straight to the Dharma hall and said, 'I have long admired the name of Zen Master Longtan.' But when I actually arrived, Zen Master Longtan was nowhere to be seen, and the dragon did not appear. The Master said, 'You have personally arrived at Longtan.' Deshan was speechless. Zen Master Cuifeng Xianyun said: Making the best of a bad situation. Zen Master Yunfeng Yue said: Both big and small Deshan are drowned in the pickle jar. Zen Master Huanglong Xin said: Cuifeng said this, is it saying that Deshan is making the best of a bad situation, or Longtan is making the best of a bad situation? Those who know good from bad will surely know where to go. Those who have not passed the barrier should also discern clearly. Do you understand? Even if you plant well, it is not timber for a pillar. Zen Master Dongshan Yan said: Zen Master Longtan can be said to be chasing a thief on a stolen horse. Zen Master Tiantong Wu said: The pond is not seen, the dragon does not appear, why do you say that you have personally arrived? It's like using a square peg to fit a round hole. Where is the place of personal arrival? Zen Master Falin Yin, speaking for Deshan, said: You tricked me into coming, you tricked me into coming. The vast and deep pond receives many streams. Don't use fragrant bait to cast a golden hook. When wind and clouds gather and thunder rumbles, one should be surprised that the Dragon King does not show his head. (Baoning Yong) Having personally arrived at Longtan but not seeing the dragon, the dragon of Longtan is not in the pond. Once it stirs up clouds and rain, people will laugh at Lord Ye's love of dragons for thousands of years. (Foguo Bai) A blood-basin-like mouth, sword-like teeth, exhausting the world's mysteries is not worth boasting about. Having personally arrived at Longtan but not seeing the dragon, this time you have lost the flower in your eye. (Xinwen Ben) The pond is not seen, the dragon does not appear. Having personally arrived at Longtan, one needs to recommend it vividly. Don't learn to accept false things to receive people, like waiting for a rabbit by a tree stump, losing the ability to adapt. Knowing how to adapt, the cup falls to the ground, and the plate breaks into seven pieces. (Dunan Yan) The pond is not seen, the dragon does not appear. The whole body is already in the Kongwang Palace (the palace of emptiness). Waking up from a dream, I suddenly hear the dawn warbler singing, and the spring breeze blows down peach petals. (Wanshan Ning) One night, because Deshan Xuanjian was standing by, Zen Master Longtan said: It's late, why don't you go down?

去。山珍重便出。卻回曰外面黑。師點紙鐙度與。山擬接。師復吹滅。山大悟便禮拜。師曰子見個甚麼。山曰。從今日去。更不疑天下老和尚舌頭也。至來日。師升座曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。它時向孤峰頂上立。吾道去在。山將疏鈔堆法堂前。舉火炬曰。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。

明暗相凌不足云。絲毫有解未為親。紙燈忽滅眼睛出。打破大唐無一人。(白雲端)

一時瀑布巖前落。半夜金烏掌上明。大開口來張意氣。與誰天下共橫行。(保寧勇)

明暗相形事渺茫。誰知腦後迸神光。都來劃斷千差路。南北東西達本鄉。(大洪遂)

明暗分時光定動。火光滅處見來由。龍潭截斷辭源后。佛祖孤峰罵未休。(照覺總)

一陣旋風霧靄開。千峰突出碧崔嵬。驚猿怨鶴拋來久。半夜山前喚得回。(上方益)

龍潭霧起老龍吟。嚇殺南山白額蟲。不觸波瀾拏鱉鼻。嶄然頭角氣如虹。(南堂靜)

百結襕衫破幞頭。年年落第出神州。卻因一隻穿楊箭。臨老來封馬上侯。(蘿月瑩)

開口不見齒。伸手不見掌。夜半忽相逢。葛藤長萬丈。(雪庵瑾)

親到龍潭已暗投。夜深誰共禦街游。紙燈吹滅

【現代漢語翻譯】 現代漢語譯本： 僧人去拜訪。山珍（指美好的食物）剛拿出來，僧人卻說外面黑。師父點燃紙燈遞給他。僧人要接，師父又吹滅了。僧人大悟，便禮拜。師父說：『你見到了什麼？』僧人說：『從今天起，我不再懷疑天下老和尚的舌頭了。』到了第二天，師父升座說：『大眾中有一個人，牙齒像劍樹，口像血盆，一棒打下去也不回頭，他日站在孤峰頂上，我的道就在那裡。』僧人將疏鈔（經書的註釋）堆在法堂前，舉起火炬說：『窮盡各種玄妙的辯論，就像一根毫毛放在太空中；竭盡世間的樞機，就像一滴水投進巨大的山谷。』於是就燒了它。

明暗相互侵凌不足為道，稍微有所理解也算不上親近。紙燈忽然熄滅，眼睛就顯現出來了，打破整個大唐也找不到這樣的人。（白雲端）

一時瀑布從巖前落下，半夜金烏（指太陽）在掌上明亮。大張開口來顯示意氣，與誰在天下共同橫行？（保寧勇）

明暗相形，事情渺茫。誰知道腦後迸發神光。都來劃斷千差萬別的道路，南北東西到達本鄉。（大洪遂）

明暗分，時光定，動。火光熄滅處，見到來由。龍潭截斷辭源后，佛祖在孤峰上罵個不停。（照覺總）

一陣旋風，霧靄消散，千峰突出，碧綠而高峻。驚猿怨鶴拋棄這裡很久了，半夜在山前也能喚得回來。（上方益）

龍潭霧起，老龍吟叫，嚇壞了南山的白額蟲。不觸動波瀾，抓住鱉的鼻子，嶄新的頭角，氣勢如虹。（南堂靜）

穿著打滿補丁的襕衫，戴著破舊的幞頭，年年科舉落第，離開神州。卻因為一隻射穿楊柳的箭，到老來被封為馬上侯。（蘿月瑩）

開口看不見牙齒，伸手看不見手掌。半夜忽然相逢，葛藤長萬丈。（雪庵瑾）

親自到了龍潭，已經暗中投靠。夜深了，和誰一起在御街遊玩？紙燈吹滅了。

【English Translation】 English version: A monk went to visit. As soon as the delicacies (referring to fine food) were brought out, the monk said it was dark outside. The master lit a paper lantern and handed it to him. The monk was about to take it, but the master blew it out again. The monk had a great realization and bowed in worship. The master said, 'What did you see?' The monk said, 'From today onwards, I will no longer doubt the tongues of all the old monks in the world.' The next day, the master ascended the seat and said, 'Among the assembly, there is a man whose teeth are like sword trees and whose mouth is like a blood basin. He will not turn back even if struck with a staff. One day, standing on the peak of a solitary mountain, my Dao will be there.' The monk piled the Shuchao (commentaries on scriptures) in front of the Dharma hall, raised a torch, and said, 'Exhausting all the subtle arguments is like placing a hair in the vastness of space; exhausting the mechanisms of the world is like dropping a drop of water into a huge ravine.' Then he burned it.

Darkness and light encroaching on each other are not worth mentioning; a slight understanding is not considered intimate. When the paper lantern suddenly goes out, the eyes appear, and even if you search throughout the entire Tang Dynasty, you won't find such a person. (Baiyun Duan)

Suddenly, a waterfall falls in front of the rocks, and at midnight, the golden crow (referring to the sun) is bright in the palm of the hand. Opening the mouth wide to display ambition, with whom in the world do you roam freely? (Baoning Yong)

Darkness and light shaping each other, things are vague. Who knows that divine light bursts from the back of the head. All come to cut off the myriad paths, reaching the original home in the north, south, east, and west. (Dahong Sui)

Darkness and light separate, time is fixed, moving. Where the firelight is extinguished, the origin is seen. After Longtan cuts off the source of words, the Buddha祖 (Buddha Ancestor) keeps scolding on the solitary peak. (Zhao Jue Zong)

A whirlwind, the mist dissipates, a thousand peaks stand out, green and towering. Startled apes and resentful cranes have abandoned this place for a long time, but they can still be called back in front of the mountain at midnight. (Shangfang Yi)

The mist rises from Longtan, the old dragon roars, frightening the white-browed insects of Nanshan. Without touching the waves, grab the turtle's nose, a brand new head and horns, with a rainbow-like aura. (Nantang Jing)

Wearing a patched-up robe and a broken turban, failing the imperial examinations year after year, leaving the divine land. But because of an arrow that pierces the willow, he is enfeoffed as a marquis on horseback in his old age. (Luoyue Ying)

Opening the mouth, no teeth are seen; reaching out the hand, no palm is seen. Suddenly meeting in the middle of the night, the kudzu vine grows ten thousand feet long. (Xue'an Jin)

Having personally arrived at Longtan, one has already secretly surrendered. In the deep of night, with whom do you stroll on the imperial street? The paper lantern is blown out.

狼煙息。坐斷中原四百州。(天目禮)

驀劄相逢不再三。才開臭口見鄉談。紙燈滅去饒端的。不許蒼龍臥碧潭。(樸翁铦)

大鑒下五世

鼎州德山宣鑒禪師(龍潭信嗣)

示眾。今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打。師曰汝是甚處人。曰新羅人。師曰。未跨船舷。好與三十棒。

法眼益云。大小德山話作兩橛。　德山密雲。大小德山龍頭蛇尾。　翠峰顯云。此二老宿雖善裁長補短。舍重從輕。要見德山老漢亦未可在。殊不知德山握閫外之威權。有當斷不斷不招其亂底劍。還識新羅僧么。祇是撞露柱底瞎漢。　芭蕉徹云。作死馬醫。　瑯玡覺云。德山何似履春冰。雖然如是。如貓弄鼠。　翠巖芝云。時人盡道德山作家用得好。若與么會。還曾夢見么。山僧道。德山被者僧一推。直得瓦解冰消。雖然如是。今時覓一個尊宿也大難得。　溈山喆云。德山大似清平世界锃甲磨槍。者僧不惜性命身挨白刃。法眼道話作兩橛。大似藥病相治。圓明道龍頭蛇尾。也是金鍮不辨。翠峰道撞露柱底瞎漢。截斷眾流。如今還有人為新羅僧作主者么。出來與大溈相見。乃豎拂云。去去西天路。迢迢千萬余。　五祖演云。山僧與德山相見去也。待道今夜

【現代漢語翻譯】 現代漢語譯本： 狼煙已經平息，（天目禮）佔據中原四百州。 不輕易相遇，（樸翁铦）才一張口就說家鄉話。紙燈熄滅，事情就結束了，不允許蒼龍臥在碧綠的深潭中。 大鑒禪師門下五世傳人 鼎州德山宣鑒禪師（龍潭信嗣） 德山宣鑒禪師向大眾開示：『今晚不回答任何問題，提問的人打三十棒。』當時有個僧人出來禮拜，禪師就打他。僧人說：『我話還沒問，和尚為什麼要打我？』禪師說：『你是哪裡人？』僧人說：『新羅（Silla，古代朝鮮國家）人。』禪師說：『還沒跨上船舷，就該打三十棒。』 法眼益（Fayan Yi）禪師評論說：『德山（Deshan）禪師把話說成兩截了。』德山密雲（Deshan Miyun）禪師評論說：『德山禪師是龍頭蛇尾。』翠峰顯（Cuifeng Xian）禪師評論說：『這兩位老宿雖然善於裁剪長短，捨棄重的選擇輕的，但要真正見到德山老漢的境界，還遠遠不夠。殊不知德山掌握著閫外的威權，有當斷不斷反受其亂的劍。還認識那個新羅僧人嗎？只不過是個撞露柱的瞎漢。』芭蕉徹（Bajiao Che）禪師評論說：『這是作死馬醫。』瑯玡覺（Langya Jue）禪師評論說：『德山禪師像什麼呢？就像在春天踩在薄冰上。雖然是這樣，也像貓戲弄老鼠一樣。』翠巖芝（Cuiyan Zhi）禪師評論說：『世人都說德山禪師的手段用得好。如果這樣理解，還曾夢見過嗎？』山僧我說，德山禪師被這個僧人一推，直接瓦解冰消。雖然是這樣，現在要找一個真正的尊宿也很難得了。』溈山喆（Weishan Zhe）禪師評論說：『德山禪師很像清平世界裡擦亮的鎧甲和磨利的槍。這個僧人不惜性命，身挨白刃。法眼禪師說把話說成兩截，很像用藥物治療疾病。圓明禪師說龍頭蛇尾，也是金和鍮（一種類似黃金的金屬）不分。翠峰禪師說撞露柱的瞎漢，是截斷眾流。現在還有人要為新羅僧人作主嗎？出來與大溈（指溈山喆禪師自己）相見。』於是豎起拂塵說：『去吧去吧，西天路，迢迢千萬里。』五祖演（Wuzu Yan）禪師評論說：『山僧我要與德山禪師相見去了。』待我說今晚……

【English Translation】 English version: The beacon fires have ceased. (Tianmu Li) Occupying four hundred states in the Central Plains. Seldom do we meet. (Pu Weng Xian) As soon as he opens his stinky mouth, he speaks in his native tongue. The paper lamp goes out, and the matter is settled. The Azure Dragon is not allowed to lie in the green deep pool. The fifth generation descendant of Dajian (Great Mirror) Zen Master Zen Master Deshan Xuanjian (Virtue Mountain Promulgate Mirror) of Dingzhou (Dragon Pool Successor) Zen Master Deshan Xuanjian addressed the assembly: 'Tonight, I will not answer any questions. Anyone who asks a question will receive thirty blows.' At that time, a monk came forward to bow, and the Zen Master struck him. The monk said, 'I haven't even asked a question yet, why is the Abbot striking me?' The Zen Master said, 'Where are you from?' The monk said, 'I am from Silla (ancient Korean kingdom).' The Zen Master said, 'Before even crossing the ship's舷 (xián,舷side of a ship), you deserve thirty blows.' Zen Master Fayan Yi commented: 'Zen Master Deshan has split the words into two.' Zen Master Deshan Miyun commented: 'Zen Master Deshan is a dragon's head and a snake's tail.' Zen Master Cuifeng Xian commented: 'Although these two old monks are good at tailoring lengths and making light of the heavy, they are far from truly seeing the state of the old man Deshan. Little do they know that Deshan holds the authority beyond the inner chambers, and possesses the sword that brings chaos if one hesitates to cut. Do you recognize that Silla monk? He is just a blind man bumping into a pillar.' Zen Master Bajiao Che commented: 'This is treating a dead horse as if it were alive.' Zen Master Langya Jue commented: 'What is Zen Master Deshan like? Like stepping on thin ice in spring. Even so, it is like a cat playing with a mouse.' Zen Master Cuiyan Zhi commented: 'People all say that Zen Master Deshan's methods are well used. If you understand it this way, have you ever even dreamed of it?' I, the mountain monk, say that Zen Master Deshan was pushed by this monk, and directly disintegrated like tiles and ice. Even so, it is very difficult to find a true venerable one these days.' Zen Master Weishan Zhe commented: 'Zen Master Deshan is very much like polished armor and sharpened spears in a peaceful world. This monk disregards his life and leans against the white blade. Zen Master Fayan's saying that the words are split into two is like using medicine to treat illness. Zen Master Yuanming's saying that it is a dragon's head and a snake's tail is also failing to distinguish gold from brass (a metal similar to gold). Zen Master Cuifeng's saying that it is a blind man bumping into a pillar is cutting off the flow of the masses. Is there anyone here who will stand up for the Silla monk? Come out and meet Dawei (referring to Zen Master Weishan Zhe himself).' Then he raised his whisk and said: 'Go, go, the road to the Western Heaven, is vast and endless.' Zen Master Wuzu Yan commented: 'I, the mountain monk, am going to meet Zen Master Deshan.' Wait for me to say tonight...

不答話問話者三十棒。但向道。某甲話也不問。棒也不吃。你道還契他德山么。到者里須是個人始得。　黃龍清云。雖則翠峰高提祖令坐斷寰區。祇解瞻前不能顧后。者僧堂堂出來。什麼處是撞著露柱處。還有人辨得么。若也辨得。不惟與新羅僧雪屈。亦見當人眼目分明。若辨不出。非惟新羅僧撞著露柱。盡大地衲僧個個出來撞著露柱。　南堂靜云。德山老人寂寂惺惺。法眼圓明精精靈靈。六韜三略武緯文經。新羅衲子有丙無丁。　丹霞淳云。盡道者僧才出德山便打。末後卻道未跨船舷好與三十棒。是話作兩橛處。是龍頭蛇尾處。若與么會。大似盲人摸象。非惟不曾夢見德山。自己亦乃未具參學眼在。殊不知德山韜略雙全文武兼備。放開則大野風行。把住則碧天星落。然則。貪扶正宗步步登高。仔細觀來。一向祇顧他非。不能自省己過。者僧當時若是個作家。直饒德山通身是手眼也須放下拄杖子。豈不見道。大丈夫捋虎鬚未為分外。者僧既無奪驪龍珠之手段。致使德山令行一半。如今眾中莫有為新羅僧雪屈者么。便請掀倒禪床喝散大眾。丹霞者里不學德山倚勢欺人。卻分半院與之住。因甚如此。深嗟季運一將難求。若無實說異獸藏。頭角靈禽惜羽毛。　昭覺勤云。德山大似金輪聖主寰中獨據。四方八表無不順從。等閑

【現代漢語翻譯】 現代漢語譯本：

'不回答提問者，打三十棒。'但如果有人說：'我既不提問，也不捱打。'你們說，這能契合德山（Deshan，唐代禪宗大師）的意圖嗎？到了這裡，必須是真正有見地的人才能明白。黃龍清云（Huanglong Qingyun，禪師）說：翠峰（Cuifeng，山名）雖然高舉祖師的法令和規矩，坐鎮天下，但只懂得向前看，不能顧及後面。這個僧人堂堂正正地走出來，哪裡是撞到露柱（luzhu，比喻顯而易見的道理或障礙）的地方？還有人能辨別出來嗎？如果能辨別出來，不僅能為新羅（Xinluo，古代朝鮮國家）僧人洗雪冤屈，也能看出當事人眼光分明。如果辨別不出來，不僅新羅僧人撞到露柱，整個大地的僧人都會撞到露柱。南堂靜云（Nantang Jingyun，禪師）說：德山老人寂寞而清醒，法眼圓明而精靈活潑，精通六韜三略等文韜武略。新羅僧人有丙火而無丁火（比喻有勇無謀）。丹霞淳（Danxia Chun，禪師）說：都說這個僧人剛出德山就被打，最後卻說'還沒跨上船舷，就該打三十棒'，這是把話說成兩截，是虎頭蛇尾。如果這樣理解，就像盲人摸像一樣，不僅不曾夢見德山，自己也沒有具備參學的眼光。殊不知德山韜略雙全，文武兼備，放開則如大野之風，收回則如碧空星落。然而，貪圖扶持正宗，步步登高，仔細看來，總是隻顧指責別人，不能反省自己。這個僧人當時如果是個有作為的人，即使德山渾身都是手眼，也必須放下拄杖。豈不見道：大丈夫捋虎鬚不算過分。這個僧人既然沒有奪取驪龍珠（lilongzhu，比喻珍寶）的手段，導致德山的命令只執行了一半。現在大家中有誰能為新羅僧人洗雪冤屈嗎？那就請掀翻禪床，喝散大眾。丹霞這裡不學德山倚仗權勢欺壓人，卻分一半院子給他住。為什麼這樣？深切感嘆末世難以找到將才。如果沒有真才實學，異獸也會隱藏頭角，靈禽也會愛惜羽毛。昭覺勤（Zhaojue Qin，禪師）說：德山就像金輪聖主一樣，獨自佔據天下，四面八方沒有不順從的。輕易地……

【English Translation】 English version:

'Thirty blows for those who answer not the question.' But suppose someone says, 'I neither ask a question nor receive a blow.' Do you think this accords with Deshan's (Deshan, a Chan master of the Tang Dynasty) intention? To understand this, one must be a person of true insight. Huanglong Qingyun (Huanglong Qingyun, a Chan master) said: Although Cuifeng (Cuifeng, a mountain name) upholds the ancestral decree and sits firmly in the world, he only knows how to look forward and cannot attend to the rear. This monk walks out uprightly, where is the place to bump into the pillar (luzhu, a metaphor for obvious truth or obstacle)? Can anyone discern it? If one can discern it, not only can one redress the grievance of the Silla (Xinluo, an ancient Korean kingdom) monk, but also see that the person's eyes are clear. If one cannot discern it, not only will the Silla monk bump into the pillar, but all the monks in the world will bump into the pillar. Nantang Jingyun (Nantang Jingyun, a Chan master) said: Old man Deshan is solitary and awake, his Dharma eye is round and bright, and his spirit is lively. He is proficient in the Six Secret Teachings and the Three Strategies, both military and civil. The Silla monk has Bing fire but lacks Ding fire (a metaphor for having courage but lacking strategy). Danxia Chun (Danxia Chun, a Chan master) said: Everyone says that this monk was beaten as soon as he left Deshan, but in the end, he said, 'Before even crossing the gunwale, he should be given thirty blows.' This is splitting the words into two, it is a case of being top-heavy and tail-light. If you understand it this way, it's like blind men touching an elephant, not only have you not dreamed of Deshan, but you also do not have the eyes to participate in learning. Little do they know that Deshan is proficient in both strategy and tactics, both civil and military. When released, he is like the wind in the wilderness; when held back, he is like stars falling in the blue sky. However, greedy for supporting the orthodox sect, step by step climbing higher, upon closer inspection, they always only care about criticizing others and cannot reflect on their own faults. If this monk had been a capable person at the time, even if Deshan's whole body was covered with hands and eyes, he would have had to put down his staff. Haven't you heard it said: It is not excessive for a great man to stroke a tiger's whiskers. Since this monk did not have the means to seize the dragon pearl (lilongzhu, a metaphor for treasure), Deshan's command was only half executed. Now, is there anyone among you who can redress the grievance of the Silla monk? Then please overturn the Zen bed and disperse the crowd. Danxia here does not learn from Deshan to rely on power to bully people, but instead shares half of the monastery with him. Why is this so? He deeply laments that it is difficult to find a talented general in the degenerate age. If there is no real talent and learning, strange beasts will hide their horns, and spiritual birds will cherish their feathers. Zhaojue Qin (Zhaojue Qin, a Chan master) said: Deshan is like a golden-wheeled sage king, occupying the world alone, and all directions obey him. Casually...

布一敕施一令。直得草偃風行。若不是者僧。怎見殺活擒縱威權自在。法眼圓明。翠峰雖則直指單提各能扶豎德山。要且祇扶得末後句。未扶得最初句。且作么生是德山最初句。大鵬欲展摩霄翅。誰顧奔騰六合云。　護國元云。忒煞倚勢欺人。山僧見處也要諸人共知。者僧當時若是個漢。待他道你是甚處人。便與掀倒禪床。撩起便行。直饒德山牙如劍樹口似血盆。也須倒退三千里。何故。識法者懼。　凈慈一云。者僧赤肉挨他底白刃。也不易抵當。當時若是個漢。待他道今夜不答話問話者三十棒。便與掀倒禪床。喝散大眾。奪德山棒。倒行正令去。直饒德山全機。也須倒退三千里。　浮山□云。德山門下草偃風行。其奈法眼圓明猶不放過。翠峰雖則縱奪可觀抑揚有準。要見二老宿亦未可。拈拄杖畫一畫云。到江吳地盡。隔岸越山多。　云居莊云。諸方祇能扶強不能扶弱。徑山今夜要斷不平。牙如劍樹口似磉盤還他德山老漢。若是辨衲僧眼。猶欠悟在。者僧當時才出。直云某甲今夜不問話祇與和尚相見。他若行棒。便與接住一推。非惟坐斷德山。且免翠峰檢罰。豈不是個俊快衲僧。拈拄杖卓一卓云。鶴有九皋難翥翼。馬無千里謾追風。　大巍倫云。我若作新羅僧。見德山才開口。呵呵大笑便出。　大慈瑸云。德山老漢被

【現代漢語翻譯】 現代漢語譯本： 樹立一個敕令，頒佈一個命令，就能使草隨風倒伏。如果不是這個僧人，怎能見到殺活擒縱的威權自在，以及法眼的圓明？翠峰雖然直接指示，單獨提持，各自能夠扶持德山，但終究只扶持了末後句，沒有扶持最初句。那麼，什麼是德山的最初句呢？大鵬想要展開摩天的翅膀，誰還顧得上奔騰的六合云？ 護國元云，太過倚仗權勢欺壓人。山僧我的見解也要讓各位都知道。這個僧人當時如果是個漢子，等他說『你是哪裡人』，就掀翻他的禪床，撩起衣袍便走。即使德山牙齒像劍樹，口像血盆，也必須倒退三千里。為什麼呢？因為識法的人會畏懼。 凈慈一云，這個僧人赤裸的肉身挨著他的白刃，也不容易抵擋。當時如果是個漢子，等他說『今晚不回答問題，問話的人打三十棒』，就掀翻他的禪床，喝散大眾，奪過德山的棒子，倒行正令而去。即使德山有全部的機鋒，也必須倒退三千里。 浮山（名字缺失）云，德山門下草隨風倒伏，但法眼圓明仍然不放過。翠峰雖然縱奪可觀，抑揚有準，但要見到二位老宿也不容易。拿起拄杖畫了一下說，『到江吳地盡，隔岸越山多』。 云居莊云，各方只能夠扶持強大的，不能夠扶持弱小的。徑山今晚要斷不平。牙齒像劍樹，口像石磉盤，還給德山老漢。如果是辨別衲僧的眼力，還欠缺領悟。這個僧人當時才出來，就直接說『某甲今晚不問話，只想和和尚相見』。他如果行棒，就接住並推開。不僅能坐斷德山，而且能免除翠峰的檢查懲罰。豈不是個俊快的衲僧？拿起拄杖敲了一下說，『鶴有九皋難翥翼，馬無千里謾追風』。 大巍倫云，我如果作為新羅僧人，見到德山才開口，就呵呵大笑然後離開。 大慈瑸云，德山老漢被（未完）

【English Translation】 English version: Establish an edict, issue a command, and the grass will bend with the wind. If it weren't for this monk, how could one see the authority and freedom of killing and vivifying, capturing and releasing, and the complete clarity of the Dharma Eye (Dharmacakṣu)? Although Cuifeng (Green Peak) directly points and individually upholds, each able to support Deshan (Mount Virtue), ultimately they only support the last phrase, not the first phrase. So, what is Deshan's (Mount Virtue) first phrase? The great Peng (Roc) wants to spread its wings to touch the sky; who cares about the clouds galloping across the six directions? Huguo Yuanyun (Protecting the Nation Yuanyun) is too reliant on power to bully people. I, this mountain monk, also want everyone to know my view. If this monk were a real man at that time, when he said, 'Where are you from?' he would overturn his meditation bed and leave, lifting his robe. Even if Deshan's (Mount Virtue) teeth were like sword trees and his mouth like a blood basin, he would have to retreat three thousand miles. Why? Because those who know the Dharma are afraid. Jingci Yiyun (Pure Compassion Yiyun) said, it is not easy to withstand this monk's bare flesh against his white blade. If he were a real man at that time, when he said, 'Tonight, no questions will be answered; those who ask questions will receive thirty blows,' he would overturn his meditation bed, disperse the crowd, seize Deshan's (Mount Virtue) staff, and enforce the correct order in reverse. Even if Deshan (Mount Virtue) had all the potential, he would have to retreat three thousand miles. Fushan (Floating Mountain) [name missing] said, under Deshan's (Mount Virtue) gate, the grass bends with the wind, but the clear Dharma Eye (Dharmacakṣu) still does not let go. Although Cuifeng's (Green Peak) seizing and releasing are admirable, and his suppression and elevation are accurate, it is not easy to see the two old masters. He picked up his staff and drew a line, saying, 'Reaching the end of the land of Jiang and Wu, across the bank are many mountains of Yue.' Yunju Zhuangyun (Cloud Dwelling Zhuangyun) said, all sides can only support the strong, not the weak. Tonight, Jingshan (Path Mountain) wants to break the unfair. Teeth like sword trees, mouth like a stone base, return them to old man Deshan (Mount Virtue). If it is the eye of discerning monks, it still lacks enlightenment. When this monk came out at that time, he directly said, 'I, Moujia (so-and-so), will not ask questions tonight; I only want to see the abbot.' If he wields the staff, then catch it and push it away. Not only can he sit down Deshan (Mount Virtue), but he can also avoid Cuifeng's (Green Peak) inspection and punishment. Isn't he a quick-witted monk? He tapped his staff and said, 'The crane has nine marshes but finds it hard to fly, the horse chases the wind in vain without a thousand miles.' Dawe Lunyun (Great Wei Lunyun) said, if I were a Silla (ancient Korean kingdom) monk, when I saw Deshan (Mount Virtue) open his mouth, I would laugh loudly and leave. Daci Yun (Great Compassion Yun) said, old man Deshan (Mount Virtue) was (incomplete)

者僧暗地裡把條斷貫索穿卻鼻孔了也。還委悉么。山僧不是扶弱鋤強。也要指諸人個入處。卓拄杖云。月黑霜濃毛骨冷。鶴翹千尺一聲鴉。喝一喝。　東塔熹云。德山干將在握殺活自由。怎奈一席兩令。未見好手。若是長溪見者僧出禮拜。便歸方丈。不惟使者僧結舌有分。且免得彼此遞相鈍置。　遁庵定云。德山布漫天鐵網。將謂無敢展翅。撞著個新羅鷂子。一翅衝破。且道那裡是他衝破處。檢點得出。不妨與者僧喝彩。檢點不出。切忌孤負德山好。

德山自得任公手。一線分明下兩鉤。透網金鱗才弄水。岸邊還把釣絲收。(佛印元)

煙塵掃蕩將軍令。正敕流行宣德音。公子祇知歌既醉。夜深還被活生擒。(寶峰照)

橫按莫耶居閫外。當鋒誰敢犯重圍。堪笑新羅個衲子。全機破敵也光輝。(旻古佛)

高提祖印定寰中。孰敢當機問吉兇。不是新羅者衲子。爭教千古振清風。(大溈喆)

大冶烹金。忽雷驚春。草木秀髮。光輝日新。不費纖毫力。擒下天麒麟。全威殺活得自在。千古照耀同冰輪。話作兩橛。句中眼活。龍頭蛇尾。以指喻指。撞著露柱瞎衲僧。塞斷咽喉無出氣。擬議尋思隔萬山。吉獠舌頭三千里。(圓悟勤)

風沙刮地塞云愁。平坦交鋒晚未休。白骨又沾新戰血

【現代漢語翻譯】 現代漢語譯本： 那個和尚暗地裡把一條斷了的繩索穿過了（使者）的鼻孔。你們真的明白了嗎？我這個山僧不是扶助弱者、剷除強暴，而是要指引各位一個入門之處。說完，便拄著禪杖說：『月黑霜濃，毛骨都感到寒冷，鶴高高地翹首于千尺之上，一聲鴉鳴。』喝！ 東塔熹禪師說：『德山（Deshan，唐代禪師）手握干將寶劍，掌握著殺與活的自由。怎奈使者面對一席兩令，未見好手。如果是長溪禪師見到這個和尚出來禮拜，便回到方丈。不僅使使者啞口無言，而且免得彼此互相耽誤。』 遁庵定禪師說：『德山佈下漫天鐵網，以為沒有人敢於展翅，卻碰上了一個新羅（Xinluo，古代朝鮮國家）的鷂子，一翅膀就衝破了。那麼，他到底是從哪裡衝破的呢？如果你們能檢查出來，我不妨為這個和尚喝彩；如果檢查不出來，切記辜負了德山的好意。』 德山自從得到任公的手段，一線分明地放下兩個釣鉤。透網的金鱗魚剛剛開始戲水，岸邊的人卻已經把釣絲收回。（佛印元） 煙塵掃蕩，將軍的命令，正敕流行，宣揚聖上的德音。公子只知道唱歌直到醉倒，夜深了還是被活生生地擒獲。（寶峰照） 橫按著莫耶寶劍，鎮守邊疆之外，當鋒之時，誰敢冒犯重重包圍？可笑新羅的這個衲子（nazi，僧人），憑藉著全部的機智破敵，也顯得光輝。（旻古佛） 高高地提起祖印，安定天下，誰敢當機問吉兇？如果不是新羅的這個衲子，怎麼能讓千古都振奮清風？（大溈喆） 像在大冶爐中冶煉黃金，像忽雷在春天驚醒萬物，草木秀麗地生長，光輝日日更新。不費絲毫力氣，擒下天上的麒麟。完全掌握著殺與活的自在，千古照耀如同冰輪。把話說成兩截，句中的眼睛要活，不要龍頭蛇尾，要以指喻指。如果撞上個露柱般的瞎衲僧，就會被塞斷咽喉，無法出氣。如果擬議尋思，就隔著萬重山。吉獠的舌頭有三千里長。（圓悟勤） 風沙刮地，雲層低垂，令人感到憂愁，平坦的戰場上交鋒，直到傍晚還沒有結束，白骨上又沾染了新的戰血。

【English Translation】 English version: That monk secretly pierced the messenger's nostrils with a broken rope. Do you really understand? This mountain monk is not about helping the weak and eliminating the strong, but about guiding everyone to an entry point. He then struck his staff and said, 'The moon is dark, the frost is heavy, and the fur and bones feel cold. A crane raises its head high above a thousand feet, with a cry of a crow.' Ha! Zen Master Dongta Xi said, 'Deshan (Deshan, a Zen master of the Tang Dynasty) holds the Ganjiang sword in his hand, possessing the freedom of killing and giving life. But the messenger faces two orders in one sitting, and no good hand is seen. If Zen Master Changxi saw this monk come out to pay respects, he would return to his abbot's room. Not only would the messenger be speechless, but it would also avoid both sides delaying each other.' Zen Master Dunan Ding said, 'Deshan spread a net of iron across the sky, thinking that no one would dare to spread their wings, but he encountered a falcon from Xinluo (Xinluo, an ancient Korean kingdom), who broke through with one flap. So, where did he break through? If you can find it, I might as well cheer for this monk; if you can't find it, be sure not to let down Deshan's good intentions.' Since Deshan obtained Ren Gong's method, he clearly cast two fishing hooks with a single line. The golden carp that slipped through the net has just begun to play in the water, but the person on the shore has already reeled in the fishing line. (Foyin Yuan) The smoke and dust are swept away, the general's orders are issued, the imperial edict is circulating, and the emperor's virtuous voice is proclaimed. The young master only knows how to sing until he is drunk, but he is still captured alive in the deep of night. (Baofeng Zhao) Holding the Moye sword horizontally, guarding outside the border, who dares to violate the heavy encirclement when facing the enemy? It is laughable that this Xinluo nazi (nazi, monk) shines with glory by defeating the enemy with all his wit. (Min Gufo) Raising the ancestral seal high, stabilizing the world, who dares to ask about good or bad fortune at the critical moment? If it weren't for this Xinluo nazi, how could the clear breeze be revitalized for thousands of years? (Dawei Zhe) Like smelting gold in a great furnace, like thunder awakening all things in spring, the plants and trees grow beautifully, and the radiance is renewed daily. Without spending the slightest effort, the heavenly Qilin is captured. Completely mastering the freedom of killing and giving life, shining for thousands of years like an ice wheel. Speaking in two parts, the eyes in the sentence must be alive, don't be like a snake's tail after a dragon's head, use a finger to illustrate a finger. If you encounter a blind nazi like a pillar, your throat will be blocked, and you won't be able to breathe. If you deliberate and think, you will be separated by thousands of mountains. Ji Liao's tongue is three thousand miles long. (Yuanwu Qin) The wind and sand sweep the ground, the clouds are low, causing sorrow, the battle on the flat battlefield has not ended until evening, and new war blood has stained the white bones.

。青天猶列舊旄頭。(海舟慈)

門庭施設若為高。善識兵機有是刀。即使青霄鷂子過。不勞㧞箭見飛毛。(幻有傳)

堂堂華夏不歸降。猶戀新羅水一方。謾謂德嶠拄杖短。更添腦後一重光。(鏡堂清)

德山到溈山挾復子上法堂。從西過東從東過西。顧視曰有么有么。溈坐殊不顧盻。師曰無無。便出。至門首乃曰。雖然如是。也不得草草。遂具威儀再入。才跨門提起坐具曰和尚。溈擬取拂子。師便喝。拂袖而出。溈至晚問。今日新到在么。首座曰。當時背卻法堂。著草鞋出去也。溈曰。此子以後向孤峰頂上盤結草菴。呵佛罵祖去在。

翠峰顯于兩出處云。勘破了也。于呵佛罵祖去在處云。雪上加霜。　五祖戒云。德山大似作賊人心虛。大溈也是賊過後張弓。　昭覺勤云。翠峰兩處俱道勘破。且道是勘破德山是勘破溈山。　徑山杲云。二尊宿恁么相見。每人失卻一隻眼。　城山洽云。二尊宿一出一入。各各胸藏韜略力舉千鈞。多少鹵莽底盡謂大溈不及德山。有什麼交涉。祇如大溈末後恁么道。是何意旨。澤廣藏山。霾能伏豹。

一勘破。二勘破。雪上加霜曾險墮。飛騎將軍入虜庭。再得完全能幾個。急走過。莫放過。孤峰頂上草里坐。(明覺顯)

偷營斫砦入中軍。應是機謀

已十分。袖裡金錘猶未動。山前飛騎去紛紛。(上方益)

大用不拘今古規模。倒拈蝎尾。平捋虎鬚。若非深辨端倪。何以坐觀成敗。俊處脫穎囊錐。高來卷舒方外。孤峰頂上浪滔天。正令當行百雜碎。咄。(圓悟勤)

騎虎頭。把虎尾。霹靂一聲驚萬里。坐觀成敗老將軍。腦後一椎誰敢擬。擬不擬。個個無裈長者子。(懶庵需)

韜略雙全膽氣豪。當頭不怕陣雲高。排關自謂搴旗手。未免孤峰沒草巢。(頑石空)

大方獨步。左旋右顧。金烏拍翅海波翻。鐵網倒掛珊瑚樹。橫機莫莫。萬象平沉。全殺全活。能縱能擒。莫嫌老大無筋力。談笑之間錦阱深。(笑隱欣)

鐵騎橫連衝不開。幾番突入陣門來。攙旗奪鼓威風甚。腦後誰知帶箭回。(古帆楫)

德山凡見僧入門便棒。

龍泉濌云。閉門打睡接上上機。須還他過量丈夫始得。若非德山老漢。與么作略。未免旁觀者哂。黃金自有黃金價。何必和沙賣與人。

當機截斷聖凡。膝上寒光照雪。茫茫宇宙無窮。皮下何人有血。(普融平)

入門棒棒沒商量。拶出紅流便廝當。不是奴奴情淡薄。無錢難作好兒郎。(佛燈珣)

皎潔晴空吼怒雷。鐵山萬疊盡驚開。因思塊雨條風日。安得全提有此來。(寶葉源

【現代漢語翻譯】 現代漢語譯本： 已然十分完備，但袖中的金錘還未曾動用。山前騎兵飛馳而過，一片紛亂。（上方益）

偉大的作用不拘泥於過去的規矩。倒拿著蝎子的尾巴，捋平老虎的鬍鬚。如果不能深刻辨別事物的端倪，又怎麼能坐觀看待事情的成敗呢？要像錐子一樣在囊中脫穎而出，像高人一樣在世外自由舒捲。孤峰頂上波濤洶涌，嚴厲的命令要當行則行，即使粉身碎骨也在所不惜。咄！（圓悟勤）

騎在虎頭上，抓住老虎的尾巴。一聲霹靂，震驚萬里。像老將軍一樣坐觀看待事情的成敗。誰敢效仿在他腦後猛擊一錘？效仿不效仿？個個都是沒有褲子穿的長者之子。（懶庵需）

韜略和膽氣都十分出眾，面對敵陣毫不畏懼。自詡為衝鋒陷陣的奪旗手，但最終難免在孤峰上落得個無處藏身的下場。（頑石空）

步伐穩健，獨一無二，左顧右盼，氣度不凡。太陽鳥拍打翅膀，海面掀起波瀾，鐵網倒掛，如同珊瑚樹一般。隨機應變，深不可測，萬象歸於平靜。該殺則殺，該活則活，能放能收。不要嫌棄我年老體衰，即使在談笑之間，也可能陷入我精心佈置的陷阱。（笑隱欣）

敵人的鐵騎連線成片，難以衝破。多次突入敵陣。奪旗擊鼓，威風凜凜。誰知他腦後還帶著箭傷而歸。（古帆楫）

德山禪師有個習慣，凡是見到僧人入門，就用棒打。

龍泉禪師像云一樣隱逸，閉門睡覺，接待上等根器的人。必須是超越常人的大丈夫才能做到。如果不是德山老漢，用這樣的手段，難免會被旁觀者嘲笑。黃金自有黃金的價值，何必摻雜沙子賣給別人呢？

當機立斷，截斷聖凡的界限。膝蓋上的刀光寒冷如雪。茫茫宇宙，無邊無際，有誰真正有血性呢？（普融平）

入門就打，不容商量。逼得你露出真本事才肯罷休。不是我無情無義，實在是沒錢難做好事啊！（佛燈珣）

晴朗的天空突然響起雷鳴，重重鐵山都被震開。想到風調雨順的日子，又怎麼能完全具備這樣的氣魄呢？（寶葉源）

【English Translation】 English version: Already perfect, yet the golden hammer in the sleeve remains unused. Before the mountain, cavalry gallops in disarray. (Shangfang Yi)

Great function does not adhere to ancient or modern rules. Invert the scorpion's tail, smooth the tiger's whiskers. If one cannot deeply discern the subtleties, how can one sit and observe success or failure? Like an awl, stand out from the bag; like a recluse, freely expand and contract beyond the world. On the peak of a solitary mountain, waves surge. Strict orders must be carried out when appropriate, even if it means being crushed to pieces. DOH! (Yuanwu Qin)

Riding the tiger's head, grasping the tiger's tail. A thunderclap startles ten thousand miles. Like an old general, sit and observe success or failure. Who dares to imitate striking him on the back of the head? Imitate or not? Everyone is like the sons of elders without trousers. (Lan'an Xu)

With complete strategy and bold spirit, unafraid of the high battle clouds overhead. Claiming to be a flag-snatching vanguard, but inevitably ends up with no place to hide on a solitary peak. (Wanshi Kong)

Walking alone with unique steps, looking left and right with extraordinary bearing. The golden crow flaps its wings, and the sea waves surge. The iron net hangs upside down, like a coral tree. Adapt to circumstances, unfathomable, all phenomena return to stillness. Kill when necessary, let live when necessary, able to release and restrain. Do not despise my old age and weakness; even in jest, you may fall into my carefully laid trap. (Xiaoyin Xin)

The enemy's iron cavalry is connected, impossible to break through. Repeatedly charging into the enemy's formation. Snatching flags and beating drums, with great power and prestige. Who knows that he returns with an arrow wound on the back of his head? (Gufan Ji)

Zen Master Deshan had a habit of striking any monk who entered the gate with a stick.

Zen Master Longquan is as reclusive as a cloud, sleeping behind closed doors, receiving those with superior faculties. It must be a great man who surpasses ordinary people to do this. If it were not for the old man Deshan using such methods, he would inevitably be ridiculed by onlookers. Gold has its own value; why mix it with sand and sell it to others?

Decisively cutting off the boundary between the sacred and the mundane. The cold light on the knees shines like snow. The vast universe is boundless; who truly has blood and spirit? (Purong Ping)

Striking upon entry, without discussion. Forcing you to reveal your true abilities before stopping. It's not that I'm heartless, but it's hard to do good deeds without money! (Fodeng Xun)

A thunder roars in the clear sky, and ten thousand layers of iron mountains are shaken open. Thinking of days of favorable weather, how can one fully possess such spirit? (Baoye Yuan)

)

一生俠氣最難平。垂老猶堪作宦行。不惜黃金曾結客。幾人肝膽論交情。(蔗庵范)

德山一日飯遲。拓缽下堂。雪峰作飯頭。見便曰。者老漢。鐘未鳴鼓未響。拓缽向什麼處去。師便低頭歸方丈。峰舉似巖頭。頭曰大小德山未會末後句在。師聞令侍者喚頭。問汝不肯老僧那。頭密啟其意。師乃休去。明日昇堂與尋常不同。頭至僧堂前撫掌大笑曰。且喜老漢會末後句。雖然如是。祇得三年活。

明招謙代德山云。咄咄。沒處去沒處去。　翠峰顯云。曾聞說個獨眼龍。元來祇有一隻眼。殊不知德山是個無齒大蟲。若不是巖頭識破。怎得明日與昨日不同。諸人要會末後句么。祇許老胡知。不許老胡會。　翠巖真云。德山巖頭一狀領過。雪峰一千五百人善知識地在。　溈山喆云。巖頭大似高崖石裂。直得百里走獸潛蹤。若非德山度量深明。爭得昨日與今日不同。　溈山果云。古今無異路。達者共同途。透出威音外。須明肘后符。那裡是巖頭識破德山處。若撿點得出。非但參學眼明。亦乃領過雪峰。其或緇素不辨邪正不分。路遠夜長休把火。大家吹滅暗中行。　高峰妙云。佛祖機緣。古今公案。其中誵訛無出於此。或謂巖頭智過於師。故有密啟其意。殊不知犯彌天之咎萬劫遭殃。且道利害在什麼處。撫

【現代漢語翻譯】 一生俠義之氣最難平復，年老了仍然可以做官。不吝惜用黃金來結交賓客，又有幾個人能以肝膽相照的真情來交往呢？（蔗庵范） 德山（Deshan，人名）有一天吃飯晚了，拿著缽下堂。雪峰（Xuefeng，人名）當時是負責做飯的，看見了就說：『這個老漢，鐘沒有敲，鼓也沒有響，拿著缽往哪裡去？』德山聽了就低頭回到方丈。雪峰把這件事告訴了巖頭（Yantou，人名），巖頭說：『德山老和尚還沒有領會到末後句。』德山聽了就讓侍者叫來巖頭，問：『你不認可老僧嗎？』巖頭私下向他說明了其中的意思，德山於是就作罷了。第二天升堂說法，與往常不同。巖頭在僧堂前拍手大笑說：『可喜老漢領會了末後句。雖然如此，也只能再活三年。』 明招謙（Mingzhao Qian，人名）代替德山說：『咄咄，沒處去，沒處去。』翠峰顯（Cuifeng Xian，人名）說：『曾經聽說有個獨眼龍，原來只有一隻眼。殊不知德山是個沒有牙齒的老虎，如果不是巖頭識破，怎麼會有明日與昨日的不同？諸位想要領會末後句嗎？只允許老胡知道，不允許老胡領會。』翠巖真（Cuiyan Zhen，人名）說：『德山和巖頭一起承擔了這個責任，雪峰有一千五百人的善知識的地位。』溈山喆（Weishan Zhe，人名）說：『巖頭很像高崖石裂，嚇得百里之內的走獸都藏了起來。如果不是德山度量深明，怎麼會有昨日與今日的不同？』溈山果（Weishan Guo，人名）說：『古今沒有不同的道路，通達的人走的是同一條路。超越了威音王佛（Weiyin Wang Fo，古佛名），必須明白肘后符（Zhouhou Fu，比喻容易明白的道理）。』哪裡是巖頭識破德山的地方？如果能夠檢查得出來，不僅參學的人眼光會變得明亮，也能領會雪峰。如果黑白不分，邪正不分，路遠夜長就不要點火，大家吹滅火在黑暗中行走。』高峰妙（Gaofeng Miao，人名）說：『佛祖的機緣，古今的公案，其中的錯誤沒有超過這個的。有人說巖頭的智慧超過了他的老師，所以才會有私下向他說明意思。殊不知這是犯了彌天大錯，萬劫遭殃。』且說利害在什麼地方？撫

【English Translation】 The spirit of chivalry is the hardest to quell in one's life. Even in old age, one can still serve as an official. Not hesitating to spend gold to befriend guests, how many people truly engage in sincere, heartfelt friendships? (Zhe'an Fan) One day, Deshan (a person's name) was late for his meal. He took his bowl and went down the hall. Xuefeng (a person's name), who was in charge of preparing the meals, saw him and said, 'This old man, the bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan lowered his head and returned to his room. Xuefeng told Yantou (a person's name) about this, and Yantou said, 'Old Master Deshan hasn't understood the final phrase.' Deshan heard this and asked the attendant to call Yantou, asking, 'Do you not approve of this old monk?' Yantou secretly explained the meaning to him, and Deshan let it go. The next day, when he ascended the hall to give a sermon, it was different from usual. Yantou clapped his hands and laughed loudly in front of the monks' hall, saying, 'Gladly, the old man has understood the final phrase. Even so, he only has three years to live.' Mingzhao Qian (a person's name), speaking for Deshan, said, 'Tut, tut, nowhere to go, nowhere to go.' Cuifeng Xian (a person's name) said, 'I once heard of a one-eyed dragon, and it turns out it only has one eye. Little does anyone know that Deshan is a toothless tiger. If Yantou hadn't seen through him, how could tomorrow be different from yesterday? Do you all want to understand the final phrase? Only Old Hu is allowed to know, not allowed to understand.' Cuiyan Zhen (a person's name) said, 'Deshan and Yantou together bear this responsibility, Xuefeng has the position of a good teacher to fifteen hundred people.' Weishan Zhe (a person's name) said, 'Yantou is like a stone splitting on a high cliff, scaring the beasts within a hundred miles into hiding. If Deshan's measure wasn't so profound, how could yesterday be different from today?' Weishan Guo (a person's name) said, 'The past and present have no different paths, those who are enlightened walk the same path. Transcending Weiyin Wang Fo (name of an ancient Buddha), one must understand the Zhouhou Fu (a metaphor for easily understood truth).' Where is the place where Yantou saw through Deshan? If you can examine it, not only will the eyes of those who study become clear, but they will also understand Xuefeng. If black and white are not distinguished, and right and wrong are not distinguished, don't light a fire on a long and dark road, everyone blow out the fire and walk in the dark.' Gaofeng Miao (a person's name) said, 'The opportunities of the Buddhas and ancestors, the public cases of the past and present, there is no error greater than this. Some say that Yantou's wisdom surpassed his teacher, so he secretly explained the meaning to him. Little does anyone know that this is a huge mistake, bringing disaster for countless eons.' And where does the advantage or disadvantage lie? Stroking

掌大笑云。侍者分明記取。三十年後有人證明。　伏龍長云。末後句德山巖頭雪峰總跳不出。乃喝一喝云。大丈夫當爲真王。何以假為。　雲門信云。密啟其意。壁上貼門神。低頭歸方丈。慚惶殺人。果與尋常不同。毫𨤲有差。天地懸隔。　愚庵盂云。一人在高高峰頂立。一人在深深海底行。一人山上行船。一人巖前走馬。直得花飛錦上。月到上林。雖然如是。禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣花人。　古南門云。字經三寫烏焉成馬。若於鐘未鳴鼓未響時會去。不惟穿卻德山明招鼻孔。亦乃坐斷巖頭雪竇舌頭。不然。盞子撲落地。碟子成七片。要會末後句。且緩緩。　報恩琇云。承虛接響者蹉過德山。抑強扶弱者埋沒巖頭。山僧老實告報。道師勝資強。還他德山父子。喝一喝云。好手手中呈好手。知音知外有誰知。　天章玉云。巖頭向百尺竿頭做個失落。德山從深深海底倒轉旗槍。雪峰祇得坐地看揚州。雖然如是。祇得三年活。德山果三年後示寂。多少人曏者里走作。擊拂子云。誰家別館池塘里。一對鴛鴦畫不成。

千尺絲綸直下垂。一波才動萬波隨。兒童不慣風濤惡。走入蘆花不敢窺。(真凈文)

凜凜風霜戛地寒。漁翁擲釣五湖寬。錦鱗觸散波心月。收拾絲綸上古灘。(寶峰祥)

【現代漢語翻譯】 現代漢語譯本： 掌大笑說：『侍者要分明記住，三十年後會有人來證明。』 伏龍長說：『這末後一句，德山（Deshan，人名）、巖頭（Yantou，人名）、雪峰（Xuefeng，人名）都跳脫不出。』於是大喝一聲說：『大丈夫應當成為真正的王者，為何要假裝呢？』 雲門信說：『秘密地開啟其中的意義，就像墻上貼著門神一樣。低頭回到方丈，慚愧得要死。果然與尋常不同，哪怕有絲毫的偏差，天地也會有巨大的差別。』 愚庵盂說：『一人在高高的山頂上站立，一人在深深的海底行走，一人在山上行船，一人在巖石前跑馬。真是花上添錦，月到上林苑。雖然如此，禾黍卻不顯得美好，反而競相栽種桃李來迎接春天，反而讓努力耕作的人，有一半都變成了賣花的人。』 古南門說：『文字經過多次抄寫，烏字也會變成馬字。如果能在鐘未鳴、鼓未響的時候領會，不僅能穿透德山和明招的鼻孔，也能截斷巖頭和雪竇的舌頭。不然的話，就像盞子掉在地上，碟子碎成七片。想要領會末後一句，且緩緩。』 報恩琇說：『承接虛幻的聲響的人，錯過了德山；抑制強者扶持弱者的人，埋沒了巖頭。老衲老實地告訴大家，道師勝過資歷強的人，還是德山父子。』於是大喝一聲說：『高手手中呈現好手，知音之外有誰能知？』 天章玉說：『巖頭在百尺竿頭做了一個失落，德山從深深的海底倒轉旗槍，雪峰只能坐在地上看揚州。雖然如此，也只能活三年。德山果然在三年後示寂。』多少人在這裡走作。擊打拂塵說：『誰家別館的池塘里，一對鴛鴦畫不成。』

『千尺絲線直直垂下，一波才動，萬波跟隨。兒童不習慣風浪的險惡，走入蘆葦花中不敢窺視。』（真凈文）

『凜冽的風霜敲打著大地，寒冷至極。漁翁拋出釣竿，在寬闊的五湖上垂釣。錦鯉觸散了水中的月亮，收拾好絲線，回到古老的河灘上。』（寶峰祥）

【English Translation】 English version: Zhang laughed loudly and said, 'Attendants, clearly remember this. In thirty years, someone will come to verify it.' Fu Longchang said, 'This final phrase, Deshan (name of a person), Yantou (name of a person), and Xuefeng (name of a person) cannot escape.' Then he shouted, 'A great man should become a true king, why pretend?' Yunmen Xin said, 'Secretly unlock its meaning, like a door god pasted on the wall. Lowering his head, he returned to the abbot's room, ashamed to death. Indeed, it is different from the ordinary. Even a slight deviation will cause a huge difference between heaven and earth.' Yu'an Yu said, 'One person stands on the high mountain peak, one person walks in the deep seabed, one person sails a boat on the mountain, and one person rides a horse in front of the rock. It is truly adding flowers to brocade, and the moon arrives at the Shanglin Garden. Even so, the millet and sorghum do not appear beautiful, but instead compete to plant peach and plum trees to welcome the spring, turning half of those who work hard into flower sellers.' Gu Nanmen said, 'A character, after being copied many times, the character 'wu' can become the character 'ma'. If you can understand it before the bell rings and the drum sounds, you can not only penetrate the nostrils of Deshan and Mingzhao, but also cut off the tongues of Yantou and Xuedou. Otherwise, it's like a cup falling to the ground and a plate breaking into seven pieces. If you want to understand the final phrase, take your time.' Baoen Xiu said, 'Those who receive illusory sounds miss Deshan; those who suppress the strong and support the weak bury Yantou. This old monk honestly tells everyone that a Daoist master is better than someone with strong qualifications, or the Deshan father and son.' Then he shouted, 'A good hand presents a good hand, who knows outside of the connoisseur?' Tianzhang Yu said, 'Yantou made a fall from the top of a hundred-foot pole, Deshan turned the flag spear upside down from the deep seabed, and Xuefeng could only sit on the ground and watch Yangzhou.' Even so, he can only live for three years. Deshan indeed passed away three years later.' How many people are acting here. Striking the whisk, he said, 'In whose other courtyard's pond, a pair of mandarin ducks cannot be painted.'

'A thousand-foot silk thread hangs straight down, one wave moves, and ten thousand waves follow. Children are not accustomed to the dangers of wind and waves, and walk into the reed flowers, afraid to peek.' (Zhenjing Wen)

'The piercing wind and frost beat the earth, extremely cold. The fisherman casts his fishing rod, fishing on the wide Five Lakes. The carp scatter the moon in the heart of the water, pack up the silk thread, and return to the ancient beach.' (Baofeng Xiang)

鼓寂鐘沉托缽回。巖頭一拶吼如雷。果然祇得三年活。莫是遭他授記來。(張無盡)

末後句。會也無。德山父子太含糊。座中亦有江南客。莫向樽前唱鷓鴣。(天童覺)

天生富貴稱雄才。織翠華裾擁不開。一曲管絃聲未絕。醉扶公子上瑤臺。(中峰本)

紅蓼汀洲一笛風。暮云滅盡水吞空。可憐無限深秋意。祇在汀鷗冷眼中。(無見睹)

阿孃情性耐奢華。家富兒嬌興轉賒。白日畫堂啼復笑。不堪歡喜祇堪嗟。(理安問)

破爛袈裟搭半肩。出遊無度取人嫌。歸來獨掩三更月。又被狂風揭草簾。密啟意。絕聯纖。活得三年豈偶然。(石雨方)

未鳴鐘鼓。托缽低頭。一棚傀儡。紅線牽抽。末後句。得人愁。從空放下黃河閘。九曲三灣俱倒流。(菩提珍)

寶鴨雙雙引使車。都梁旖旎散郊墟。癡人低首還思憶。走馬紅塵三月初。(䒢溪森)

虎為百獸尊。誰敢觸其怒。幸有父子情。一步一回顧。咄。末後句不在里許。(石浪如)

靜里𢹂琴上玉壇。婆娑月色到闌干。清音撥轉西廊去。露滴花枝夜正寒。(大鼎新)

德山因僧問如何是佛。師曰佛是西天老比丘。

佛是西天老比丘。星移斗轉水東流。茫茫宇宙人無數。戶貫依前百草頭。(或庵

體)

德山因臨濟侍次。乃曰今日困。濟曰老漢寐語作么。師便打。濟便掀倒禪床。

翠峰顯云。二員作者具啐啄同時眼。有啐啄同時用。翠峰擬向饑鷹爪下奪肉。餓虎口裡爭餐。敢謂二俱瞎漢。有人辨得。天下橫行。　云峰悅云。看他二員作家。一拶一捺略露風規。大似把手上高山。雖然如是。未免旁觀者哂。誰是旁觀者。喝一喝。　徑山杲云。云峰與么批判。大似普州人。徑山若見。縛作一束送在河裡。不見道。蚌鷸相持。俱落漁人之手。　西堂顯云。然則德山門下草偃風行。爭奈臨濟當機不讓。雖然如是。未出葛藤窠里。　護國元云。二老忒煞旁若無人。真如若見。每人與二十棒。利害在什麼處。有人辨得。許你親見二老。　天寧琦云。用盡自己心。笑破他人口。　天童悟云。臨濟拽倒禪床。大似不奈船何打破戽斗。當時若作今時。拽倒驀面擲。豈不得人一牛還人一馬。　古南門云。二老可謂旁若無人。豈料千古之下。咽喉被翠峰把定。還辨得么。若辨不得。今日放一線道。乃擊禪床云。長安風月貫今昔。那個男兒摸壁行。

臥龍才奮迅。猛虎便咆哮。時人祇見波濤涌。不知新月出林梢。(中庵空)

西番舶主眼睛赤。南海波斯鼻孔粗。拌得滿船無價寶。換他一顆夜明珠。(千巖長)

【現代漢語翻譯】 現代漢語譯本 德山（Deshan，人名）因為臨濟（Linji，人名）在旁邊侍候，就說：『今日睏倦。』臨濟說：『老漢說夢話作什麼？』德山便打他。臨濟便掀翻禪床。 翠峰顯（Cuifeng Xian，人名）說：『這兩位作者具備啐啄同時的眼力，有啐啄同時的運用。』翠峰想要從飢餓的鷹爪下奪肉，從餓虎的口裡爭搶食物。敢說這兩位都是瞎漢。有人能辨別出來，就可以天下橫行。 云峰悅（Yunfeng Yue，人名）說：『看他這兩位作家，一拶一捺，略微顯露出風範。』很像把手放在高山上。雖然如此，免不了被旁觀者嘲笑。誰是旁觀者？喝一喝。 徑山杲（Jingshan Gao，人名）說：『云峰這樣批判，很像普州人。徑山如果見到，就把他們捆成一束送到河裡。』沒聽過嗎？蚌和鷸相持不下，最終都落入漁人之手。 西堂顯（Xitang Xian，人名）說：『既然如此，德山門下草偃風行。』爭奈臨濟當機不讓。雖然如此，沒有超出葛藤窠里。 護國元（Huguo Yuan，人名）說：『這兩位老人家太旁若無人了。真如（Zhenru，佛學術語，指事物的本真狀態）如果見到，每人給二十棒。』利害在什麼地方？有人能辨別出來，就允許你親眼見到這兩位老人家。 天寧琦（Tianning Qi，人名）說：『用盡自己的心，笑破他人的口。』 天童悟（Tiantong Wu，人名）說：『臨濟拽倒禪床，很像無可奈何船隻，打破戽斗。』當時如果當作現在，拽倒就往臉上扔。豈不是可以以一牛還人一馬？ 古南門（Gunanmen，地名）說：『這兩位老人家可謂旁若無人。』豈料到千古之下，咽喉被翠峰把定。還能辨別出來嗎？如果辨別不出來，今日放一線生機。於是敲擊禪床說：『長安（Changan，古都名）的風月貫穿古今，哪個男兒摸壁行？』 臥龍（Wolong，比喻有才能的人）才奮起，猛虎便咆哮。世人只看見波濤洶涌，不知道新月已經出現在樹梢。（中庵空 Zhong'an Kong，人名） 西番（Xifan，古代對西方國家的稱謂）的舶主眼睛赤紅，南海（Nanhai，地名）波斯（Bosi，古代國家名，指波斯）人鼻孔粗大。寧願用滿船的無價之寶，換取一顆夜明珠。（千巖長 Qianyan Zhang，人名）

【English Translation】 English version Deshan (Deshan, a person's name), because Linji (Linji, a person's name) was attending him, said, 'I am tired today.' Linji said, 'What is the old man talking in his sleep?' Deshan then hit him. Linji then overturned the Zen bed. Cuifeng Xian (Cuifeng Xian, a person's name) said, 'These two authors possess the eye of simultaneous pecking, and have the application of simultaneous pecking.' Cuifeng wants to snatch meat from the claws of a hungry hawk, and compete for food from the mouth of a hungry tiger. Dare to say that these two are blind men. If someone can discern it, they can roam freely under the heavens. Yunfeng Yue (Yunfeng Yue, a person's name) said, 'Look at these two authors, one pressing and one suppressing, slightly revealing their style.' It's like putting your hand on a high mountain. Although it is so, it is inevitable that bystanders will laugh. Who are the bystanders? Give a shout. Jingshan Gao (Jingshan Gao, a person's name) said, 'Yunfeng's criticism is very much like that of a person from Puzhou. If Jingshan saw it, he would tie them into a bundle and send them into the river.' Haven't you heard? When the clam and the snipe hold each other, they both fall into the hands of the fisherman. Xitang Xian (Xitang Xian, a person's name) said, 'Since this is the case, the grass under Deshan's door bends with the wind.' But Linji would not give way when the opportunity arose. Although it is so, it has not gone beyond the tangle of vines. Huguo Yuan (Huguo Yuan, a person's name) said, 'These two old men are too self-absorbed.' If Zhenru (Zhenru, a Buddhist term referring to the true nature of things) saw it, he would give each of them twenty blows. Where is the advantage and disadvantage? If someone can discern it, you will be allowed to see these two old men with your own eyes. Tianning Qi (Tianning Qi, a person's name) said, 'Use up your own heart, and laugh at other people's mouths.' Tiantong Wu (Tiantong Wu, a person's name) said, 'Linji overturned the Zen bed, much like helplessly breaking a water bucket because of a boat.' If it were done now as it was then, he would overturn it and throw it in his face. Wouldn't it be possible to repay a cow with a horse? Gunanmen (Gunanmen, a place name) said, 'These two old men can be said to be self-absorbed.' Unexpectedly, after thousands of years, their throats are held by Cuifeng. Can you still discern it? If you can't discern it, today I will give you a glimmer of hope.' Then he struck the Zen bed and said, 'The wind and moon of Chang'an (Changan, the name of an ancient capital) permeate the past and present, which man walks along the wall?' As soon as the Crouching Dragon (Wolong, a metaphor for a talented person) stirs, the fierce tiger roars. People only see the surging waves, but do not know that the new moon has appeared at the treetop. (Zhong'an Kong, a person's name) The shipowner from Xifan (Xifan, an ancient term for Western countries) has red eyes, and the Persian (Bosi, the name of an ancient country, referring to Persia) from the South Sea (Nanhai, a place name) has a thick nose. He is willing to exchange a boatload of priceless treasures for a night-shining pearl. (Qianyan Zhang, a person's name)

一般換日偷天手。更遇旋嵐偃岳機。雷雨一時聊鼓動。山川草木斬然非。(西焰傳)

德山因僧來參便閉卻門。僧打門。師問誰。曰師子。師開門。僧才入禮拜。師驀頭騎曰。者畜生。許多時向甚麼處去來。

見兔放鷹。因邪打正。腳未跨門。直須猛省。(木庵永)

德山垂示。我先祖見處即不然。者里無佛無祖。達磨是老臊胡。釋迦是乾矢橛。文殊．普賢擔屎漢。等覺．妙覺是破執凡夫。菩提．涅槃是系驢橛子。十二分教是鬼神簿是拭瘡疣紙。四果．三賢．十地是守古冢鬼。自救不了。

雲門偃云。贊佛贊祖須是德山老人始得。　瑯玡覺云。諸方若與么會。入地獄如箭射。祇如雲門與么道。也是入地獄如箭射。

德山因龍牙問。學人仗鏌鎁。擬取師頭時如何。師引頸近前曰㘞。牙曰頭落也。師呵呵大笑。牙後到洞山舉前話。洞曰德山道什麼。曰無語。洞曰莫道無語。且將德山落底頭呈似老僧看。牙方省。后師聞曰。洞山不識好惡。者漢死來多少時。救得有甚用處。

保福展云。龍牙祇知進前不知失步。　翠巖芝云。龍牙當斷不斷。如今作么生斷。　法華舉云。莫是德山無機鋒么。為當別有道理。良久云。德山引頸。龍牙獻劍。　東禪觀云。龍牙抱劍傷身自招過咎。德

【現代漢語翻譯】 現代漢語譯本 一般換日偷天手，更遇旋嵐偃岳機。雷雨一時聊鼓動，山川草木斬然非。（西焰傳） （意思是說，一個人如果擁有能夠偷天換日的本領，又遇到了能夠吹倒山嶽的狂風。那麼，他就可以在短時間內掀起巨大的變革，使得整個世界都煥然一新。） 德山（Deshan，禪宗大師）因為有僧人前來參拜，就關上了門。僧人敲門。德山問：『誰？』僧人回答：『師子（Shizi，指自己）。』德山打開門。僧人剛要進去禮拜，德山劈頭蓋臉地打罵道：『你這畜生，這麼長時間都跑到哪裡去了？』 見兔放鷹，因邪打正。腳未跨門，直須猛省。（木庵永） （意思是說，就像看到兔子才放出獵鷹一樣，要利用錯誤來糾正錯誤。在還沒有入門的時候，就要立刻醒悟。） 德山垂示（Deshan chuishi，德山的開示）：『我先祖的見解不是這樣的。這裡沒有佛（Buddha）沒有祖（Patriarch）。達摩（Bodhidharma）是老臊胡，釋迦（Shakyamuni）是乾屎橛。文殊（Manjusri）、普賢（Samantabhadra）是挑糞的。等覺（Ekajati）、妙覺（Sarvajna）是破除執著的凡夫。菩提（Bodhi）、涅槃（Nirvana）是拴驢的橛子。十二分教（Dvadasanga-buddhavacana）是鬼神名冊，是擦拭瘡口的紙。四果（Four Fruitions）、三賢（Three Worthies）、十地（Ten Bhumis）是守護古墓的鬼，自身都難保。』 雲門偃（Yunmen Yan，禪宗大師）說：『讚揚佛和祖，必須是德山老人（Deshan Laoren）才能做到。』瑯玡覺（Langya Jue，禪宗大師）說：『如果各方都這樣理解，那麼下地獄就像箭一樣快。即使雲門這樣說，也是下地獄像箭一樣快。』 德山因為龍牙（Longya，禪宗僧人）問：『學人拿著鏌鎁劍（Moye Sword，寶劍），想要取老師的頭，該怎麼辦？』德山把脖子伸過去說：『㘞（音bō，砍頭的聲音）。』龍牙說：『頭掉了。』德山哈哈大笑。龍牙後來到洞山（Dongshan，禪宗大師）那裡，提起這件事。洞山說：『德山說了什麼？』龍牙說：『沒有說話。』洞山說：『不要說沒有說話，先把德山掉下來的頭拿來給我看看。』龍牙這才醒悟。後來德山聽說這件事，說：『洞山不識好壞。這人死了多久了，救他有什麼用？』 保福展（Baofu Zhan，禪宗大師）說：『龍牙只知道前進，不知道後退。』翠巖芝（Cuiyan Zhi，禪宗大師）說：『龍牙該斷不斷，現在要怎麼斷？』法華舉（Fahua Ju，禪宗大師）說：『難道是德山沒有機鋒嗎？還是另有道理？』停頓了很久，說：『德山伸出脖子，龍牙獻上劍。』東禪觀（Dongchan Guan，禪宗大師）說：『龍牙抱著劍傷害自己，自找過錯。』 English version A master at replacing the day and stealing the sky, further encountering a whirlwind capable of uprooting mountains. Thunder and rain are stirred up for a time, causing mountains, rivers, grass, and trees to be utterly transformed. (Transmitted by Xiyan) (This means that if someone possesses the ability to replace the day and steal the sky, and also encounters a whirlwind capable of toppling mountains, then they can initiate tremendous changes in a short period, causing the entire world to be completely renewed.) Deshan (a Chan master) closed the door because a monk came to visit. The monk knocked on the door. Deshan asked, 'Who is it?' The monk replied, 'Shizi (Lion, referring to himself).' Deshan opened the door. As the monk was about to enter and bow, Deshan scolded and beat him, saying, 'You beast, where have you been all this time?' Releasing the hawk upon seeing the rabbit, using the crooked to strike the straight. Before the foot crosses the threshold, one must awaken immediately. (Mu'an Yong) (This means that just like releasing a hawk upon seeing a rabbit, one should use mistakes to correct mistakes. Before even entering, one must awaken immediately.) Deshan's instruction: 'My ancestors' view is not like this. Here, there is no Buddha, no Patriarch. Bodhidharma is an old stinky barbarian, Shakyamuni is a dried-up dung stick. Manjusri and Samantabhadra are dung carriers. Ekajati and Sarvajna are ordinary people who break attachments. Bodhi and Nirvana are stakes for tethering donkeys. The Twelve Divisions of Teachings are ghost registers, paper for wiping sores. The Four Fruitions, Three Worthies, and Ten Bhumis are ghosts guarding ancient tombs, unable to save themselves.' Yunmen Yan (a Chan master) said: 'Praising the Buddha and the Patriarchs can only be done by old man Deshan.' Langya Jue (a Chan master) said: 'If everyone understands it this way, then going to hell is as fast as an arrow. Even if Yunmen says it this way, it is also going to hell as fast as an arrow.' Deshan, because Longya (a Chan monk) asked, 'What if a student wields the Moye Sword (a precious sword), intending to take the teacher's head?' Deshan stretched out his neck and said, '㘞 (bo, the sound of beheading).' Longya said, 'The head has fallen.' Deshan laughed heartily. Later, Longya went to Dongshan (a Chan master) and mentioned this. Dongshan said, 'What did Deshan say?' Longya said, 'He said nothing.' Dongshan said, 'Don't say he said nothing, first bring Deshan's fallen head for me to see.' Only then did Longya awaken. Later, Deshan heard about this and said, 'Dongshan doesn't know good from bad. How long has this person been dead? What's the use of saving him?' Baofu Zhan (a Chan master) said: 'Longya only knows how to advance, not how to retreat.' Cuiyan Zhi (a Chan master) said: 'Longya should have cut but didn't, how should he cut now?' Fahua Ju (a Chan master) said: 'Could it be that Deshan has no sharp wit? Or is there another reason?' After a long pause, he said, 'Deshan stretches out his neck, Longya offers the sword.' Dongchan Guan (a Chan master) said: 'Longya embraces the sword, harming himself and inviting his own fault.'

【English Translation】 A master at replacing the day and stealing the sky, further encountering a whirlwind capable of uprooting mountains. Thunder and rain are stirred up for a time, causing mountains, rivers, grass, and trees to be utterly transformed. (Transmitted by Xiyan) Deshan (Deshan, a Chan master) closed the door because a monk came to visit. The monk knocked on the door. Deshan asked, 'Who is it?' The monk replied, 'Shizi (Shizi, referring to himself).' Deshan opened the door. As the monk was about to enter and bow, Deshan scolded and beat him, saying, 'You beast, where have you been all this time?' Releasing the hawk upon seeing the rabbit, using the crooked to strike the straight. Before the foot crosses the threshold, one must awaken immediately. (Mu'an Yong) Deshan's instruction: 'My ancestors' view is not like this. Here, there is no Buddha (Buddha), no Patriarch (Patriarch). Bodhidharma (Bodhidharma) is an old stinky barbarian, Shakyamuni (Shakyamuni) is a dried-up dung stick. Manjusri (Manjusri) and Samantabhadra (Samantabhadra) are dung carriers. Ekajati (Ekajati) and Sarvajna (Sarvajna) are ordinary people who break attachments. Bodhi (Bodhi) and Nirvana (Nirvana) are stakes for tethering donkeys. The Twelve Divisions of Teachings (Dvadasanga-buddhavacana) are ghost registers, paper for wiping sores. The Four Fruitions (Four Fruitions), Three Worthies (Three Worthies), and Ten Bhumis (Ten Bhumis) are ghosts guarding ancient tombs, unable to save themselves.' Yunmen Yan (Yunmen Yan, a Chan master) said: 'Praising the Buddha and the Patriarchs can only be done by old man Deshan (Deshan Laoren).' Langya Jue (Langya Jue, a Chan master) said: 'If everyone understands it this way, then going to hell is as fast as an arrow. Even if Yunmen says it this way, it is also going to hell as fast as an arrow.' Deshan, because Longya (Longya, a Chan monk) asked, 'What if a student wields the Moye Sword (Moye Sword, a precious sword), intending to take the teacher's head?' Deshan stretched out his neck and said, '㘞 (bo, the sound of beheading).' Longya said, 'The head has fallen.' Deshan laughed heartily. Later, Longya went to Dongshan (Dongshan, a Chan master) and mentioned this. Dongshan said, 'What did Deshan say?' Longya said, 'He said nothing.' Dongshan said, 'Don't say he said nothing, first bring Deshan's fallen head for me to see.' Only then did Longya awaken. Later, Deshan heard about this and said, 'Dongshan doesn't know good from bad. How long has this person been dead? What's the use of saving him?' Baofu Zhan (Baofu Zhan, a Chan master) said: 'Longya only knows how to advance, not how to retreat.' Cuiyan Zhi (Cuiyan Zhi, a Chan master) said: 'Longya should have cut but didn't, how should he cut now?' Fahua Ju (Fahua Ju, a Chan master) said: 'Could it be that Deshan has no sharp wit? Or is there another reason?' After a long pause, he said, 'Deshan stretches out his neck, Longya offers the sword.' Dongchan Guan (Dongchan Guan, a Chan master) said: 'Longya embraces the sword, harming himself and inviting his own fault.'

山為頭作主幸好機籌。忽被洞山暗指。不覺尾巴露出。

德山上堂。問即有過。不問猶乖。時有僧出禮拜。師便打。僧曰某甲才禮拜因甚便打。師曰待汝開口堪作什麼。

云居莊云。德山權衡在握殺活臨時。者僧久經行陣奮不顧身。雖然如是。二俱不了。　投子青雲。然禍因自起。傷損他人。火發內生。𦦨燔林獸。既險崖弄巧。祇可推落洪崖。放轉微通卻成反遭受屈。雖小得便。還知德山大錯么。若知得。德山粉碎。若不知得。棒猶少在。　百和順云。德山縱奪臨時令人可觀。祇是猶少機關在。當初待道某甲才禮拜為什麼便打。即與連棒趁出。非惟令者僧脫皮換骨。並見德山一宗千古萬古。

金輪微動吼乾坤。稍逆金軀草臥身。更欲發言來擬問。悲風吹盡四絕鄰。

一毛頭上禹門開。挾海金鱗戲水來。三級浪高回首去。已知不是化龍才。(無趣空)

德山因一僧相看。乃近前作相撲勢。師曰。與么無禮。合吃山僧手裡棒。僧拂袖便行。師曰。饒你如是。也祇得一半。僧轉身便喝。師打曰。須是我打你始得。曰諸方有明眼人在。師曰天然有眼。僧劈開眼曰貓便出。師曰黃河三千年一度清。

天童華云。者僧是透關底漢。若非德山本分鉗錘。幾乎死在句下。祇如道黃河三千年一度清

【現代漢語翻譯】 現代漢語譯本：山比作頭，主持著重要的策略。突然被洞山（Dongshan）暗中指點，不知不覺尾巴露了出來。

德山（Deshan）上堂說法：『問就有了過失，不問仍然不對。』當時有個僧人出來禮拜，德山（Deshan）就打他。僧人說：『我才禮拜，為什麼就打？』德山（Deshan）說：『等你開口，能做什麼？』

云居莊（Yunzhuang of Yunju）說：德山（Deshan）的權衡掌握在手中，殺活都在臨時。這個僧人久經陣仗，奮不顧身。雖然如此，兩人都不明白。投子青（Touzi Qing）說：然而禍患由自己引起，傷害了他人。火從內部燃起，燒燬了森林和野獸。既然在險峻的懸崖上賣弄技巧，只能推落到洪崖之下。稍微放寬一點，卻反而遭受委屈。即使得到一點小便宜，可知道德山（Deshan）的大錯嗎？如果知道，德山（Deshan）就粉碎了。如果不知道，棒子還不夠打。百和順（Baihe Shun）說：德山（Deshan）的縱奪臨時，令人歎爲觀止，只是還缺少機關。當初應該等他說『我才禮拜，為什麼就打』，就立刻連棒子一起趕出去，不僅讓這個僧人脫胎換骨，也讓德山（Deshan）一宗千古萬古流傳。

金輪稍微轉動，吼動了乾坤。稍微違逆金身，草木都要倒伏。更想發言來提問，悲風吹盡四面八方的鄰居。

一根毫毛的頭上，禹門（Yumen）打開。挾帶著海水的金鱗，在水中嬉戲而來。三級浪高，回頭而去，已經知道不是能化龍的材料。（無趣空）

德山（Deshan）因為一個僧人來看他，就走上前去做出相撲的姿勢。德山（Deshan）說：『這麼無禮，合該吃我手裡的棒子。』僧人拂袖便走。德山（Deshan）說：『饒你這樣，也只得到一半。』僧人轉身就喝。德山（Deshan）打他說：『須得我打你才行。』僧人說：『各方都有明眼人。』德山（Deshan）說：『天然有眼。』僧人劈開眼說：『貓就出來了。』德山（Deshan）說：『黃河三千年才清一次。』

天童華（Tiantong Hua）說：這個僧人是透過了關卡的漢子。如果不是德山（Deshan）本分的鉗錘，幾乎死在句下。就像說黃河三千年才清一次。

【English Translation】 English version: The mountain is taken as the head, presiding over important strategies. Suddenly pointed out by Dongshan (name of a Zen master), the tail unknowingly reveals itself.

Deshan (name of a Zen master) ascended the hall and said: 'To ask is to have fault, not to ask is still wrong.' At that time, a monk came out to prostrate, and Deshan (name of a Zen master) hit him. The monk said: 'I just prostrated, why did you hit me?' Deshan (name of a Zen master) said: 'What can you do when you open your mouth?'

Yunzhuang of Yunju (name of a place) said: Deshan's (name of a Zen master) scales are in his hands, killing or saving is temporary. This monk has been in battle for a long time, and is reckless. Even so, neither of them understand. Touzi Qing (name of a Zen master) said: However, the disaster arises from oneself, harming others. Fire arises from within, burning forests and beasts. Since you are showing off your skills on a dangerous cliff, you can only be pushed down to Hongya (name of a place). Slightly relaxing, it turns out to be suffering injustice. Even if you get a little advantage, do you know Deshan's (name of a Zen master) big mistake? If you know, Deshan (name of a Zen master) will be shattered. If you don't know, the stick is still not enough. Baihe Shun (name of a Zen master) said: Deshan's (name of a Zen master) seizing and releasing is temporary, which is admirable, but there are still few mechanisms. In the beginning, waiting for him to say 'I just prostrated, why did you hit me', he should be driven out with the stick immediately, not only to let this monk shed his skin and bones, but also to let Deshan's (name of a Zen master) sect be passed down for thousands of years.

The golden wheel moves slightly, roaring the universe. Slightly against the golden body, the grass and trees will fall. Wanting to speak and ask questions, the sad wind blows away the neighbors in all directions.

On the head of a single hair, the Yumen (mythical place) opens. The golden scales carrying the sea water come to play in the water. The three-level wave is high, turning back and leaving, already knowing that it is not the material that can transform into a dragon. (Wuqukong)

Deshan (name of a Zen master) because a monk came to see him, he stepped forward and made a sumo posture. Deshan (name of a Zen master) said: 'So rude, you deserve to eat the stick in my hand.' The monk flicked his sleeves and left. Deshan (name of a Zen master) said: 'Even if I spare you like this, you only get half of it.' The monk turned around and shouted. Deshan (name of a Zen master) hit him and said: 'I have to hit you.' The monk said: 'There are discerning people in all directions.' Deshan (name of a Zen master) said: 'Naturally there are eyes.' The monk split his eyes and said: 'The cat comes out.' Deshan (name of a Zen master) said: 'The Yellow River clears once every three thousand years.'

Tiantong Hua (name of a Zen master) said: This monk is a man who has passed through the barrier. If it weren't for Deshan's (name of a Zen master) duty-bound pincers, he would have almost died under the sentence. Just like saying that the Yellow River clears once every three thousand years.

。又作么生。嶺梅殘雪裡。云𩯭未梳時。　龍池微云。者僧雖久經行陣。到德山面前未免納誠降款。德山祇欲坐致太平。被者僧槍旗一展。直得伎倆俱露。總未免旁觀者哂。且道誰是旁觀者。若也識得。龍池與你三十拄杖。

德山示眾。凡名聖號盡屬虛聲。殊相劣形皆為幻色。汝欲求之。得無累乎。及其棄之。又成大患。

魚行水濁。鳥飛毛落。張果老蹋碎藥葫蘆。支道林放去峰前鶴。而今所薄者厚。未見所厚者薄。錯錯。衲僧鼻孔曾拈卻。(惟一楫)

德山因雪峰問。從上宗乘學人還有分也無。師打一棒曰道什麼。曰不會。明日覆上請益。師曰我宗無語句。實無一法與人。峰有省。

巖頭奯云。德山老漢一條脊樑骨硬似鐵。雖然如是。于唱教門中猶較些子。　保福展問長慶棱。祇如巖頭出世。有何言教過於德山。便與么道。慶雲。汝不見巖頭道。如人學射久久自中。雲中后如何。慶雲展阇黎莫不識痛癢。雲和尚今日非惟舉話。慶雲展阇黎是什麼心行。　明招謙云。大小長慶錯下名言。

此疾懷來沒量時。尋醫求卜過多師。濃煎一服通神散。血汗滂流徹四肱。(保寧勇)

是法平等無高下。伊余有分必相亞。雖無一法輕與人。棒下龍蛇從變化。(云巖因)

德山因巖頭初

【現代漢語翻譯】 又作么生（又該如何）？嶺梅殘雪裡，雲鬢未梳時。龍池微云（龍池略微評論道）：這位僧人雖然久經修行，但在德山（Deshan）面前，難免誠服。德山（Deshan）只想坐享太平，卻被這位僧人槍旗一展，所有的伎倆都暴露無遺，總免不了被旁觀者嘲笑。且說誰是旁觀者？如果能識得，龍池（Longchi）就給你三十拄杖。 德山（Deshan）向大眾開示：凡是名號，都屬於虛幻的聲音。殊異的相貌和低劣的形體，都是虛幻的色彩。你們如果想追求它們，難道不會被它們所累嗎？等到拋棄它們，又會成為大的禍患。 魚行水中，水就渾濁；鳥飛空中，羽毛掉落。張果老（Zhang Guolao）踏碎了藥葫蘆，支道林（Zhi Daolin）放走了峰前的鶴。如今被輕視的反而被重視，未見被重視的反而被輕視。錯！錯！衲僧的鼻孔曾經被拈起。（惟一楫（Wei Yiyi）） 德山（Deshan）因為雪峰（Xuefeng）問：『從上宗乘（Zongcheng）的學人還有份嗎？』德山（Deshan）打了他一棒，說：『道什麼？』雪峰（Xuefeng）說：『不會。』第二天又去請教。德山（Deshan）說：『我宗沒有語句，實在沒有一法可以給人。』雪峰（Xuefeng）有所領悟。 巖頭奯（Yantou Huo）說：『德山（Deshan）老漢一條脊樑骨硬似鐵。雖然如此，在唱教的門徑中，還算好些。』保福展（Baofu Zhan）問長慶棱（Changqing Leng）：『如果巖頭（Yantou）出世，有什麼言教能超過德山（Deshan）？』便這樣說。長慶棱（Changqing Leng）說：『你沒看見巖頭（Yantou）說，如人學射，久久自中。』保福展（Baofu Zhan）說：『之後如何？』長慶棱（Changqing Leng）說：『保福展（Baofu Zhan）難道不識痛癢嗎？』保福展（Baofu Zhan）說：『和尚你今天非但舉話。』保福展（Baofu Zhan）是什麼心行？明招謙（Mingzhao Qian）說：『大小長慶（Changqing）錯下了名言。』 此病由來已久，無法估量，尋醫問卜，拜訪過很多師父。濃煎一服通神散，血汗淋漓，濕透四肢。（保寧勇（Baoning Yong）） 此法平等，沒有高下之分，你我都有份，必定相近。雖然沒有一法可以輕易給人，但棒下龍蛇，任其變化。（云巖因（Yunyan Yin）） 德山（Deshan）因為巖頭（Yantou）初來

【English Translation】 And what to do? The plum blossoms in the lingering snow on the ridge, her cloud-like hair uncombed. Longchi (Dragon Pool) comments slightly: Although this monk has been practicing for a long time, he inevitably submits sincerely before Deshan (Virtue Mountain). Deshan (Virtue Mountain) only wants to sit and enjoy peace, but this monk displays his spears and flags, exposing all his tricks, inevitably being ridiculed by onlookers. Now, who are the onlookers? If you can recognize them, Longchi (Dragon Pool) will give you thirty blows with a staff. Deshan (Virtue Mountain) addressed the assembly: All names and titles are illusory sounds. Distinctive appearances and inferior forms are all illusory colors. If you seek them, won't you be burdened by them? And when you abandon them, they become a great disaster. Fish swim in the water, and the water becomes murky; birds fly in the sky, and feathers fall. Zhang Guolao (Elder Zhang Guo) smashed his medicine gourd, and Zhi Daolin (Zhi Daolin) released the crane in front of the peak. Now, what is despised is valued, and what is valued is not seen as valued. Wrong! Wrong! The nostrils of the mendicant monk have been pinched. (Wei Yiyi) Deshan (Virtue Mountain), because Xuefeng (Snow Peak) asked, 'Do the students of the Supreme Vehicle (Zongcheng) have a share?' Deshan (Virtue Mountain) struck him with a stick and said, 'What are you saying?' Xuefeng (Snow Peak) said, 'I don't understand.' The next day, he asked again. Deshan (Virtue Mountain) said, 'My school has no words, and there is really no Dharma to give to anyone.' Xuefeng (Snow Peak) had an awakening. Yantou Huo (Cliff Head Huo) said, 'The old man Deshan (Virtue Mountain) has a spine as hard as iron. Although this is the case, he is still somewhat better in the teaching methods.' Baofu Zhan (Protecting Blessing Zhan) asked Changqing Leng (Long Celebration Leng), 'If Yantou (Cliff Head) appears in the world, what teachings could surpass Deshan (Virtue Mountain)?' He said this. Changqing Leng (Long Celebration Leng) said, 'Didn't you see Yantou (Cliff Head) say, like a person learning to shoot, they will hit the target after a long time?' Baofu Zhan (Protecting Blessing Zhan) said, 'What happens after that?' Changqing Leng (Long Celebration Leng) said, 'Doesn't Baofu Zhan (Protecting Blessing Zhan) know pain?' Baofu Zhan (Protecting Blessing Zhan) said, 'Monk, today you are not only quoting words.' What is the mind and conduct of Baofu Zhan (Protecting Blessing Zhan)? Mingzhao Qian (Bright Summons Qian) said, 'Great and small Changqing (Long Celebration) made a wrong statement.' This illness has been around for a long time, immeasurable, seeking doctors and divination, visiting many masters. A strong decoction of a spirit-penetrating powder, blood and sweat pouring down, soaking the four limbs. (Baoning Yong) This Dharma is equal, without high or low, you and I both have a share, and must be similar. Although there is no Dharma that can be easily given to others, the dragons and snakes under the stick are allowed to transform. (Yunyan Yin) Deshan (Virtue Mountain) because Yantou (Cliff Head) first came

參。才展具師以杖挑卻。頭拾具搭肩上便去參堂。師曰。不肯子放。祇肯子收。

動弦別曲。葉落知秋。不肯子放。祇肯子收。來年更有新條在。惱亂春風卒未休。(遁庵演)

宗鑒法林卷四十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十三

集云堂　編

大鑒下六世

鄂州巖頭全奯禪師(德山鑒嗣)

一日參德山。才跨門便問是凡是聖。山便喝。師禮拜。有僧舉似洞山。山曰若不是奯公大難承當。師曰。洞山老人不識好惡。錯下名言。我當時一手抬一手搦。

翠峰顯云。然則德山門下草偃風行。要且不能塞斷天下人口。當時才拜。劈脊便打。非惟劋絕洞山。亦乃把定奯老。還會么。李將軍有嘉聲在。不得封侯也是閑。　瑯玡覺云。巖頭無人問著不妨奇特。才被洞山腦後一錐。便乃冰消瓦解。　南華昺云。巖頭一期展露。事不徒然。無人讚嘆猶較些子。才被洞山稱提。直得驚群駭眾。還會么。無滯自然隨勢去。有聲多為不平來。　昭覺勤云。德山據令而行。祇得一半。洞山通方有眼。千里同風。巖頭既善據虎頭。又能收虎尾。大似作家戰將。臨陣扣敵七事俱全。不妨奇特。敢問那裡是一手抬一手搦處。謾言侵早起。更有夜行人。　

【現代漢語翻譯】 現代漢語譯本： 參（指參禪的人）。才剛剛展示出修行者的用具，師父就用禪杖挑開了。參禪者撿起用具搭在肩上就去參堂了。師父說：『不肯放開，只肯收回。』

撥動琴絃演奏別的曲子，看到落葉就知道秋天來了。『不肯放開，只肯收回。』來年還有新的枝條生長出來，擾亂春風終究不會停止。（遁庵演）

宗鑒法林卷四十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十三

集云堂 編

大鑒下六世

鄂州巖頭全奯（quán huò）禪師（德山鑒（dé shān jiàn）的嗣法弟子）

一天，巖頭全奯禪師去參拜德山（dé shān）。才跨進門就問：『是凡夫還是聖人？』德山（dé shān）就喝斥他。巖頭全奯禪師便禮拜。有僧人把這件事告訴了洞山（dòng shān）。洞山（dòng shān）說：『如果不是奯（huò）公，很難承擔這一喝。』巖頭全奯禪師說：『洞山（dòng shān）老和尚不識好壞，錯誤地下了評語。我當時一手抬起，一手按住。』

翠峰顯（cuì fēng xiǎn）說：『既然這樣，德山（dé shān）門下草隨風倒。但卻不能堵住天下人的嘴。當時才禮拜，就劈頭蓋臉地打，不僅是割斷了洞山（dòng shān）的言路，也是控制住了奯（huò）老。』你們明白嗎？李將軍雖然有好的名聲，但沒有被封侯也是徒勞。

瑯玡覺（láng yá jué）說：『巖頭（yán tóu）無人問津反而顯得奇特，才被洞山（dòng shān）在腦後錐了一下，就冰消瓦解了。』

南華昺（nán huá bǐng）說：『巖頭（yán tóu）一期展露，事情不是徒勞的。無人讚嘆還算好些，才被洞山（dòng shān）稱讚，就直接驚動了眾人。』你們明白嗎？沒有阻礙自然就隨勢而去，有聲音多是因為不平而來。

昭覺勤（zhāo jué qín）說：『德山（dé shān）按照命令而行，只得到了一半。洞山（dòng shān）通達有眼力，千里之內都一樣。巖頭（yán tóu）既善於抓住虎頭，又能收住虎尾，很像一個作戰的將領，臨陣對敵七件事都準備齊全，非常奇特。』敢問哪裡是一手抬一手按的地方？不要說早起，還有夜行人。

【English Translation】 English version: A practitioner. Just as he displayed his tools, the master used his staff to pick them away. The practitioner picked up the tools, put them on his shoulder, and went to the meditation hall. The master said, 'Unwilling to let go, only willing to take back.'

Plucking the strings to play a different tune, knowing autumn has arrived by seeing the falling leaves. 'Unwilling to let go, only willing to take back.' Next year, new branches will grow, and disturbing the spring breeze will not cease. (Dungeon Yan)

Zongjian Falin, Volume 42 Wan Xin Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 43

Compiled by Jiyun Hall

Sixth Generation After Dajian

Zen Master Yantou Quanhuo (È zhōu Yán Tóu Quán Huò) of Ezhou (Successor of Deshan Jian (Dé Shān Jiàn))

One day, he visited Deshan (Dé Shān). As soon as he crossed the threshold, he asked, 'Is it mundane or sacred?' Deshan (Dé Shān) immediately shouted. The master bowed. A monk told Dongshan (Dòng Shān) about this. Dongshan (Dòng Shān) said, 'If it weren't for Master Huo (Huò), it would be difficult to bear.' Master Yantou Quanhuo (È zhōu Yán Tóu Quán Huò) said, 'Old Master Dongshan (Dòng Shān) doesn't know good from bad, making a wrong judgment. At that time, I would have lifted with one hand and pressed down with the other.'

Cuifeng Xian (Cuì Fēng Xiǎn) said, 'Since this is the case, the grass under Deshan's (Dé Shān) gate bends with the wind. However, it cannot stop the mouths of the world. At that time, as soon as he bowed, he was struck head-on, not only cutting off Dongshan's (Dòng Shān) path of speech but also controlling Old Huo (Huò).' Do you understand? General Li has a good reputation, but not being ennobled is also in vain.

Langya Jue (Láng Yá Jué) said, 'Yantou (Yán Tóu) being unasked about is strangely unique; as soon as Dongshan (Dòng Shān) poked him in the back of the head, he melted like ice and shattered like tiles.'

Nanhua Bing (Nán Huá Bǐng) said, 'Yantou's (Yán Tóu) one-time display was not in vain. It's better if no one praises him; as soon as Dongshan (Dòng Shān) praised him, he directly startled the crowd.' Do you understand? Without obstruction, one naturally follows the trend; sound often comes from injustice.

Zhaojue Qin (Zhāo Jué Qín) said, 'Deshan (Dé Shān) acted according to orders, only getting half of it. Dongshan (Dòng Shān) was insightful and had vision, the same throughout a thousand miles. Yantou (Yán Tóu) was not only good at grabbing the tiger's head but also able to hold the tiger's tail, much like a general in battle, fully prepared for the seven things needed to confront the enemy. It's quite unique.' May I ask, where is the place to lift with one hand and press down with the other? Don't say you get up early; there are still night travelers.

徑山杲云。猛虎不識阱。阱中身死。蛟龍不怖劍。劍下身亡。巖頭雖于虎阱之中自有透脫一路。向劍刃上有翻身之機。檢點將來。猶欠悟在。即今莫有為伊作主者么。出來與妙喜相見。良久喝一喝拍一拍云。洎合停囚長智。　教忠光云。還知三大老落處么。德山通身放倒。洞山帶水拖泥。若非巖頭具通方眼有格外機。怎顯功高汗馬。且作么生是一手抬一手搦處。殺人刀活人劍。　天寧琦云。德山具咬豬狗手腳。巖頭是煅了底精金。驀劄相逢更無回互。將他八兩還他半斤。洞山雖是作家。也祇旁觀有分。妙喜費許多氣力作什麼。拈拄杖畫一畫云。一。　南堂欲云。家肥生孝子。國霸有謀臣。翠峰恁么說得道理。好歸依佛法僧。　報恩秀云。諸方盡謂巖頭一抬一搦。洞山錯下名言。殊不知洞山一抬一搦更甚。雖然。巖頭抬搦洞山。賺出洞山抬搦。萬松說破。忽有個出來禮拜。萬松卻放過不打。何也。為伊皮下無血。　博山來云。問不在意里。答預于機先。進得德山門。破得巖頭句。灼然兩彩一賽。洞山雖是善因而招惡果。又安知巖頭子為父隱耶。鼓吹將來三人捆作一束始得。

平川走兔放蒼鷹。一搦便㗖雙眼睛。毒手奪來人買去。奈何斤兩未分明。(保寧勇)

一喝驚天動地雷。海翻太華洞然開。巖頭膽喪魂

【現代漢語翻譯】 現代漢語譯本 徑山杲云禪師說：『猛虎不認識陷阱，因此在陷阱中喪命；蛟龍不畏懼利劍，因此在劍下身亡。』巖頭禪師雖然在虎阱之中，自有脫身之路，在劍刃之上，也有翻身之機。但仔細檢查起來，還欠缺開悟。現在有沒有人能為他做主呢？出來與妙喜禪師相見！』 （停頓良久，喝一聲，拍一拍）『幾乎要變成停留在囚牢里增長智慧了。』 教忠光禪師說：『還知道德山、洞山、巖頭這三位老禪師的落腳處嗎？德山禪師全身放倒，洞山禪師帶水拖泥。如果不是巖頭禪師具備通達的眼光和格外的機鋒，怎麼能顯出他功高如汗馬呢？』 『那麼，什麼是『一手抬，一手搦』的地方呢？』殺人的刀，救人的劍。 天寧琦禪師說：『德山禪師具備咬豬狗的手腳，巖頭禪師是鍛鍊過的精金。一旦相遇，更無迴旋餘地，將他八兩還他半斤。洞山禪師雖然是作家，也只是旁觀有份。妙喜禪師費這麼多氣力做什麼？』 （拈起拄杖畫一畫）『一！』 南堂欲禪師說：『家肥生孝子，國霸有謀臣。翠峰禪師這樣說很有道理，應該歸依佛法僧。』 報恩秀禪師說：『各方都認為巖頭禪師一手抬，一手搦，洞山禪師錯下了名言。殊不知洞山禪師一手抬，一手搦更厲害。雖然如此，巖頭禪師抬搦洞山禪師，賺出洞山禪師的抬搦。萬松禪師說破了，忽然有個人出來禮拜，萬松禪師卻放過不打。為什麼呢？因為他皮下無血。』 博山來禪師說：『問不在意里，答預于機先。進得德山禪師的門，破得巖頭禪師的句。確實是兩彩一賽。洞山禪師雖然是善因而招惡果，又怎麼知道巖頭禪師不是為父親隱瞞呢？』 『鼓吹將來，將三人捆作一束才行。』 『平川奔跑的兔子，放出蒼鷹。一手搦住，便啄掉雙眼。毒手奪來，人買去。奈何斤兩未分明。』（保寧勇禪師） 『一喝驚天動地雷，海翻太華山洞然開。巖頭禪師膽喪魂飛。』

【English Translation】 English version Jingshan Gaoyun (Jingshan Gaoyun, a Chan master) said: 'A fierce tiger does not recognize a trap, so it dies in the trap; a dragon does not fear a sword, so it dies under the sword.' Although Yantou (Yantou, a Chan master) is in a tiger's trap, he has a way to escape; on the edge of a sword, he has a chance to turn over. But upon careful examination, he still lacks enlightenment. Is there anyone now who can take charge for him? Come out and meet Chan Master Miaoxi!' (Pause for a long time, shout once, clap once) 'Almost becoming trapped in prison, growing in wisdom.' Jiaozhong Guang (Jiaozhong Guang, a Chan master) said: 'Do you still know where the three old Chan masters, Deshan (Deshan, a Chan master), Dongshan (Dongshan, a Chan master), and Yantou, ended up? Deshan completely collapsed, Dongshan dragged mud and water. If it weren't for Yantou having penetrating eyes and extraordinary wit, how could he show his meritorious service like a warhorse?' 'So, what is the place of 'one hand lifting, one hand gripping'?' A sword that kills, a sword that saves. Tianning Qi (Tianning Qi, a Chan master) said: 'Deshan has the hands and feet to bite pigs and dogs; Yantou is refined gold. Once they meet, there is no room for turning back, returning him eight ounces for his half a pound. Although Dongshan is a writer, he only has a share in watching. What is Miaoxi doing with so much effort?' (Picks up a staff and draws a line) 'One!' Nantang Yu (Nantang Yu, a Chan master) said: 'A wealthy family produces filial sons; a powerful country has resourceful ministers. What Chan Master Cuifeng (Cuifeng, a Chan master) said makes sense; one should take refuge in the Buddha, the Dharma, and the Sangha.' Baoen Xiu (Baoen Xiu, a Chan master) said: 'All sides think that Yantou lifts and grips, and Dongshan made a wrong statement. Little do they know that Dongshan's lifting and gripping is even more powerful. Even so, Yantou lifted and gripped Dongshan, luring out Dongshan's lifting and gripping. Wansong (Wansong, a Chan master) revealed it, and suddenly someone came out to bow, but Wansong let him go without hitting him. Why? Because he has no blood under his skin.' Boshan Lai (Boshan Lai, a Chan master) said: 'The question is not in the intention, the answer is ahead of the opportunity. Entering Deshan's gate, breaking Yantou's sentence. It is indeed two colors in one competition. Although Dongshan reaps evil consequences from good causes, how do you know that Yantou is not concealing it for his father?' 'Blow the trumpets and drums, and tie the three of them into one bundle.' 'A rabbit running on the plain, release a goshawk. Grip it with one hand, and peck out both eyes. A poisonous hand snatches it away, and someone buys it. But how can the weight be clearly distinguished?' (Bao Ningyong) 'One shout shakes the heavens and earth like thunder, the sea overturns and Mount Taihua opens wide. Yantou's courage is lost and his soul flies away.'

飛也。謾道當時手搦抬。(疏山如)

好手呈機不露鋒。慣將雙劍定雌雄。忽雷迸出驚天地。華岳三峰倒卓空。(湛堂深)

挫來機。總權柄。事有必行之威。國有不犯之令。賓尚奉而主驕。君忌諫而臣佞。底意巖頭問德山。一抬一捺看心行。(天童覺)

掣電之機。轟雷之作奔。流度刃。傾湫倒岳。等閑施設駭旁觀。明月一輪懸碧落。(雲濤政)

巖頭示眾。吾教意猶如涂毒鼓。擊一聲。遠近聞者皆喪。時有小嚴上座出問。如何是涂毒鼓。師兩手按膝亞身曰。韓信臨朝底。

國法無情報爾曹。忽生忽殺在吹毛。若教韓信得妙訣。自是深明防漢高。(南巖勝)

烏藤攪動四溟水。蝦蟹魚龍喪膽魂。進退觸波遭點額。那堪𨁝跳聽雷崩。(幻寄庭)

巖頭因僧問。三界競起時如何。師曰坐卻著。曰未審師意如何。師曰。移取廬山來。即向汝道。

徑山杲云。巖頭向萬仞巖頭垂手。鑊湯爐炭里橫身。蓋為慈悲之故。有落草之談。今日有問三界競起時如何。祇向道快便難逢。未審師意如何。移取雲門山來即向汝道。　天寧琦云。三界競起。巖頭道坐卻著。見怪不怪。其怪自壞。妙喜道快便難逢。順水流舟。更加櫓棹。天寧道在什麼處。長安甚鬧我國晏然。未審師意如何。待

【現代漢語翻譯】 現代漢語譯本 飛逝而去。不要再說當時手握抬起之勢。(疏山如)

好手出招，卻不露鋒芒。慣用雙劍來決定勝負。忽然雷霆迸發，震驚天地。華岳三峰倒立於空中。(湛堂深)

挫其銳氣，掌握權柄。事情有必須執行的威嚴，國家有不可侵犯的法令。賓客尚且驕橫，而君王卻厭惡直諫，臣子諂媚奉承。到底是什麼意思？巖頭問德山，一抬一捺，看你的心如何行動。(天童覺)

如閃電般迅速的機鋒，如轟雷般迅猛的作為。奔流的速度，傾倒山嶽的力量。輕易的施展，讓旁觀者驚駭。一輪明月懸掛在碧藍的天空。(雲濤政)

巖頭向大眾開示：『我的教義就像涂毒的鼓，敲擊一聲，遠近聽到的人都會喪命。』當時有小嚴上座出來問道：『如何是涂毒鼓？』巖頭禪師兩手按著膝蓋，彎下身子說：『韓信臨朝底。』

國法無情，不饒恕你們這些傢伙。忽生忽殺，就在吹毛求疵之間。如果讓韓信得到妙訣，自然會深深明白如何防備漢高祖。(南巖勝)

烏藤攪動四海之水，蝦蟹魚龍都嚇破了膽。前進後退，觸碰到波濤都會遭到懲罰，哪裡能忍受跳躍時聽到雷霆崩裂的聲音。(幻寄庭)

巖頭禪師因有僧人問：『三界競起時如何？』禪師說：『坐著。』僧人說：『不知道禪師的意思如何？』禪師說：『把廬山移來，我就告訴你。』

徑山杲說：巖頭在萬仞巖頭垂下手，在鑊湯爐炭里橫著身子。都是因為慈悲的緣故，才有落草的談論。今天有人問三界競起時如何，只向他說快便難逢。不知道禪師的意思如何，把雲門山移來我就告訴你。天寧琦說：三界競起，巖頭說坐卻著，見怪不怪，其怪自壞。妙喜說快便難逢，順水流舟，更加櫓棹。天寧說在什麼地方？長安很熱鬧，我國很安定。不知道禪師的意思如何，等待

【English Translation】 English version It flies away. Don't speak of the hand that held and lifted at that time. (Shushan Ru)

A good hand presents the opportunity without revealing its edge. It is accustomed to using twin swords to determine victory or defeat. Suddenly, thunder bursts forth, shocking heaven and earth. The three peaks of Mount Hua stand upside down in the sky. (Zhan Tang Shen)

Frustrate its sharpness, grasp the reins of power. Affairs have the authority that must be executed, and the nation has inviolable laws. Guests are still arrogant, while the ruler dislikes direct advice, and ministers are sycophantic. What is the underlying meaning? Yantou asks Deshan, one lift and one press, to see how your mind acts. (Tian Tong Jue)

The swiftness of lightning, the force of thunderous action. The speed of a rushing stream, the power to topple mountains. Casual displays startle onlookers. A bright moon hangs in the azure sky. (Yun Tao Zheng)

Yantou addressed the assembly: 'My teaching is like a drum coated with poison. One strike, and all who hear it, near and far, will perish.' At that time, a monk named Xiaoyan came forward and asked, 'What is a drum coated with poison?' The master pressed his hands on his knees, leaned forward, and said, 'Han Xin facing the court.'

The law of the land is merciless, it does not forgive you fellows. Life and death hang on splitting hairs. If Han Xin had obtained the secret, he would have deeply understood how to guard against Emperor Gao of Han. (Nan Yan Sheng)

The black rattan stirs the waters of the four seas, causing shrimp, crabs, fish, and dragons to lose their courage. Advancing or retreating, touching the waves will result in punishment. How can one endure hearing the sound of thunder cracking while leaping? (Huan Ji Ting)

A monk asked Yantou, 'What is it like when the three realms rise up in contention?' The master said, 'Sit down.' The monk said, 'I do not understand the master's meaning.' The master said, 'Move Mount Lu here, and I will tell you.'

Jingshan Gao said: Yantou lowers his hand at the ten-thousand-fathom cliff, and lies down in the cauldron of boiling soup and burning coals. All for the sake of compassion, there is talk of taking to the grass. Today, if someone asks what it is like when the three realms rise up in contention, just tell him that quick convenience is hard to come by. If you don't understand the master's meaning, move Mount Yunmen here and I will tell you. Tianning Qi said: When the three realms rise up in contention, Yantou says to sit down, seeing the strange is not strange, and the strangeness will destroy itself. Miaoxi says that quick convenience is hard to come by, going with the flow, adding oars. Tianning says, where is it? Chang'an is very lively, our country is peaceful. If you don't understand the master's meaning, wait

上山斫棒來卻向汝道。三段不同。收歸上科。　眉山霈云。巖頭雖有殺人刀。且無活人劍。

巖頭因僧問。古帆未掛是如何。師曰後園驢吃草。

投子青雲。寒山睡早。拾得起遲。復頌。

云暗東巖西峰明。汀洲南面起簫聲。天光睡重和衣潤。鶯囀高枝柳帶春。

槌打不碎。火燒不著。天上人間。何處安泊。阿呵呵。是甚麼。莫咬破。須爛嚼。(海印信)

後園驢吃草。蘆花輥雪飛。霜前雙白雁。孤影落天池。(涂毒策)

風信不來春色老。卻憶後園驢吃草。滿天明月贈行人。野客溪邊歸路早。(楚方安)

燒痕幽澀路縱橫。就我春姿得得行。珍影不多天地白。寒聲如寄雨風鳴。(雪僧嗣)

巖頭因僧問古帆掛后如何。師曰小魚吞大魚。

甌峰承云。後園驢吃草。小魚吞大魚。一語箭鋒相拄。一語天地懸殊。有人辨得出。許你具一隻眼。

小魚吞大魚。直路太縈紆。古帆休更問。處處得逢渠。(徑山杲)

古帆已掛后。小魚吞大魚。李廣運神箭。張顛解草書。(照堂一)

巖頭因僧問浩浩塵中如何辨主。師曰銅砂鑼里滿盛油。

天童杰云。巖頭㧞貧助富。未是作家。者里則不然。忽有恁么問。但向道日輪正當午。喝一喝。　石霜尊

【現代漢語翻譯】 現代漢語譯本： 上山砍柴做棒，回來卻向你說道理。三段不同，收歸上科。（眉山霈云）巖頭雖有殺人的刀，卻沒有救人的劍。

巖頭因僧人問：『古帆未掛是如何？』巖頭禪師說：『後園驢吃草。』

投子青雲：寒山睡得早，拾得起得遲。又作頌：

云暗東巖西峰明，汀洲南面起簫聲。天光睡重和衣潤，鶯囀高枝柳帶春。

槌打不碎，火燒不著。天上人間，何處安泊？阿呵呵，是什麼？莫咬破，須爛嚼。（海印信）

後園驢吃草，蘆花輥雪飛。霜前雙白雁，孤影落天池。（涂毒策）

風信不來春色老，卻憶後園驢吃草。滿天明月贈行人，野客溪邊歸路早。（楚方安）

燒痕幽澀路縱橫，就我春姿得得行。珍影不多天地白，寒聲如寄雨風鳴。（雪僧嗣）

巖頭因僧人問：『古帆掛后如何？』巖頭禪師說：『小魚吞大魚。』

甌峰承云：後園驢吃草，小魚吞大魚。一語箭鋒相拄，一語天地懸殊。有人辨得出，許你具一隻眼。

小魚吞大魚，直路太縈紆。古帆休更問，處處得逢渠。（徑山杲）

古帆已掛后，小魚吞大魚。李廣運神箭，張顛解草書。（照堂一）

巖頭因僧人問：『浩浩塵中如何辨主？』巖頭禪師說：『銅砂鑼里滿盛油。』

天童杰云：巖頭拔貧助富，未是作家。這裡則不然，忽有這麼問，但向道：『日輪正當午。』喝一喝。（石霜尊）

【English Translation】 English version: Going up the mountain to chop wood for a staff, yet turning back to speak the Dharma to you. Three segments are different, categorized under the previous section. (Meishan Peiyun) Yantou (a Zen master) has a sword that kills, but no sword that gives life.

A monk asked Yantou (a Zen master), 'What is it like when the ancient sail is not yet hoisted?' The master said, 'The donkey in the back garden is eating grass.'

Touzi Qingyun: Hanshan (a legendary figure) sleeps early, Shide (a legendary figure) gets up late. He also composed a verse:

Clouds darken the eastern cliff, the western peak is bright, from the southern side of the sandbar, the sound of the flute arises. The heavenly light sleeps heavily, dampening the clothes, the oriole sings on high branches, the willow wears spring.

Cannot be broken by hammering, cannot be burned by fire. In heaven and on earth, where to moor? Aha ha, what is it? Don't bite it open, you must chew it thoroughly. (Haiyin Xin)

The donkey in the back garden eats grass, reed catkins roll like flying snow. Before the frost, a pair of white geese, a solitary shadow falls into the heavenly pond. (Poisonous Strategy)

The wind brings no news, the spring colors grow old, yet I remember the donkey eating grass in the back garden. The full sky of bright moon is gifted to the traveler, the wild guest returns home early by the stream. (Chu Fang'an)

Burned traces, secluded and rough, the road crisscrosses, following my spring appearance, walking leisurely. Precious shadows are few, heaven and earth are white, cold sounds are entrusted to the rain and wind's cries. (Xueseng Si)

A monk asked Yantou (a Zen master), 'What is it like after the ancient sail is hoisted?' The master said, 'A small fish swallows a big fish.'

Oufeng Chengyun: The donkey in the back garden eats grass, a small fish swallows a big fish. One phrase is like arrowheads meeting, the other phrase is as different as heaven and earth. If someone can discern it, I will allow you to have one eye.

A small fish swallows a big fish, the straight road is too winding. Stop asking about the ancient sail, you will meet him everywhere. (Jingshan Gao)

After the ancient sail is hoisted, a small fish swallows a big fish. Li Guang (a famous general) wields his divine arrow, Zhang Dian (a famous calligrapher) understands cursive script. (Zhaotang Yi)

A monk asked Yantou (a Zen master), 'How to distinguish the master in the vast dust?' The master said, 'A copper sand gong is filled with oil.'

Tiantong Jieyun: Yantou (a Zen master) helps the rich and impoverishes the poor, not a true master. Here it is not so, if someone asks like this, just say: 'The sun is right at noon.' Give a shout! (Shishuang Zun)

云。大小巖頭祇有定亂之謀。且無出人之眼。若有問山僧。劈脊便棒。為甚如此。驀地喚回秋夜夢。舉頭惟見月當空。　別峰印云。大小巖頭打失鼻孔。忽有問保寧。浩浩塵中如何辨主。祇對他道。天寒不及卸帽。　平陽忞云。巖頭理上偏枯。杰祖事上不足。不肖兒孫隨例看孔著楔。今日有人問。但云。白麵郎敲金鐙過。紅妝人揭繡簾看。

塵中辨主眼分明。特地尋芳更點睛。堪笑耆婆雖瞑眩。至今南北絕人行。(佛印元)

礎潤天將雨。云開月正明。漁翁閑引釣。牽動一潭星。(海印信)

銅砂鑼里滿盛油。正是毗盧印后收。更有塵中辨得主。太平將將盡封侯。(云溪恭)

頂起砂鑼時。身心都不見。西風一陣來。落葉兩三片。(涂毒策)

村飲夜歸來。健到三四五。摩挲青莓苔。莫瞋驚著汝。(息庵觀)

百萬雄兵入漢關。威如猛虎陣如山。單刀直取顏良首。不是亭侯也大難。(無境徹)

巖頭因辭德山。山曰什麼處去。師曰暫辭和尚下山去。曰子它後作么生。師曰不忘和尚。曰子憑何有此語。師曰。豈不聞智與師齊減師半德。智過於師方堪傳授。曰如是如是善自護持。

天童覺云。德山尋常棒下不立佛祖。及乎到者時節。復恁么老婆。雖然是養子之緣。怎免

【現代漢語翻譯】 現代漢語譯本： 云：大小巖頭（Yantou，人名）只有安定混亂局面的謀略，卻沒有超出常人的眼光。如果有人問我山僧，我會劈頭就打。為什麼這樣？驀然間喚醒了秋夜的夢，抬頭只見明月當空。 別峰印云：大小巖頭打掉了自己的鼻孔。如果有人問保寧（Baoning，地名），浩浩紅塵中如何辨認主人？只對他說：『天冷了，來不及脫帽。』 平陽忞云：巖頭在理上有所偏頗，杰祖在事上有所不足。不肖子孫照例看孔安楔。今天有人問，就說：『白麵郎敲著金鐙經過，紅妝人撩起繡簾觀看。』 紅塵中辨認主人，眼光要分明，特意尋芳更要點睛。可笑耆婆（Jiva，古代名醫）雖然眼花，至今南北兩地都少有人行走。（佛印元） 礎石濕潤，天將要下雨，雲彩散開，月亮正明亮。漁翁悠閒地引著釣竿，牽動了一潭星光。（海印信） 銅砂鑼里盛滿了油，這正是毗盧印（Vairocana，佛名）后的景象。更有在紅塵中辨認出主人的，太平時節將要全部封侯。（云溪恭） 頂起砂鑼的時候，身心都不見了。西風一陣吹來，落下兩三片樹葉。（涂毒策） 村裡飲酒，夜晚歸來，健步如飛，三步並作兩步。撫摸著青色的莓苔，不要生氣，驚擾了你。（息庵觀） 百萬雄兵進入漢關，威猛如虎，陣勢如山。單刀直取顏良（Yan Liang，人名）的首級，不是關羽（Guan Yu，人名），也難以做到。（無境徹） 巖頭因為要辭別德山（Deshan，人名），德山問：『你要去哪裡？』巖頭說：『暫時告別和尚下山去。』德山說：『你以後打算怎麼做？』巖頭說：『不會忘記和尚。』德山說：『你憑什麼這麼說？』巖頭說：『難道沒聽說過，智慧與老師相等，就減少了老師一半的德行；智慧超過老師，才堪稱傳授。』德山說：『是這樣，是這樣，好好地守護自己。』 天童覺云：德山平常棒下不容佛祖，等到這個時候，又這麼婆婆媽媽。雖然是養子的緣分，怎麼能免於……

【English Translation】 English version: Yun: Great and small Yantou (Yantou, a person's name) only have strategies to stabilize chaotic situations, but lack extraordinary vision. If someone asks me, a mountain monk, I would strike them with a stick immediately. Why is that? Suddenly awakened from an autumn night's dream, I look up and see only the bright moon in the sky. Biefeng Yin said: Great and small Yantou knocked off their own noses. If someone asks Baoning (Baoning, a place name), how to recognize the master in the vast world of dust? Just tell them: 'It's cold, there's no time to take off your hat.' Pingyang Min said: Yantou is biased in reasoning, and Jiezhu is insufficient in practice. Unworthy descendants follow the example of looking at holes and inserting wedges. If someone asks today, just say: 'A fair-faced young man passes by, knocking on golden stirrups; a beautifully dressed woman lifts the embroidered curtain to watch.' To recognize the master in the dust, one's vision must be clear; to specially seek fragrance, one must further dot the eyes. It's laughable that Jiva (Jiva, an ancient famous doctor), though his eyes are blurred, still few people travel north and south to this day. (Foyin Yuan) The foundation stone is damp, it's going to rain; the clouds disperse, the moon is bright. The fisherman leisurely pulls his fishing rod, stirring a pool of stars. (Haiyin Xin) The copper gong is filled with oil, this is exactly the scene after Vairocana's (Vairocana, a Buddha's name) seal. Moreover, those who recognize the master in the dust will all be ennobled in times of peace. (Yunxi Gong) When lifting the copper gong, body and mind disappear. A gust of west wind comes, and two or three leaves fall. (Tudu Ce) Returning from drinking in the village at night, walking briskly, taking three steps as two. Stroking the green moss, don't be angry, disturbing you. (Xian Guan) A million soldiers enter the Han Pass, as fierce as tigers, their formation like a mountain. Taking Yan Liang's (Yan Liang, a person's name) head with a single blade; if it weren't Guan Yu (Guan Yu, a person's name), it would be difficult to do. (Wujing Che) Yantou was about to leave Deshan (Deshan, a person's name), Deshan asked: 'Where are you going?' Yantou said: 'I'm temporarily bidding farewell to the monk to go down the mountain.' Deshan said: 'What do you plan to do in the future?' Yantou said: 'I won't forget the monk.' Deshan said: 'What makes you say that?' Yantou said: 'Haven't you heard that if wisdom is equal to the teacher, it reduces half of the teacher's virtue; only when wisdom exceeds the teacher is one worthy of transmission.' Deshan said: 'So it is, so it is, take good care of yourself.' Tiantong Jue said: Deshan usually doesn't allow Buddhas and ancestors under his stick, but at this time, he's being so fussy. Although it's the fate of an adopted son, how can he avoid...

得後人檢責。待伊道智過於師方堪傳授。拽拄杖劈脊便打。

巖頭凡有所問祇噓一聲。

龍臥碧潭靜。云收浩月圓。七星光燦爛。誰薦未生前。(大洪遂)

巖頭值沙汰。于鄂渚湖邊作渡子。兩岸各掛一版。有人過渡敲版一下。師曰阿誰。曰要過那邊去。師乃舞棹迎之。一日有婆抱一兒乃曰。呈橈舞棹即不問。且道婆手中兒甚處得來。師便打。婆曰。婆生七子。六個不遇知音。祇者一個也不消得。便拋向水中。

瑯玡覺云。欺敵者亡。　大溈智云。巖頭業在其中。祇得通身泥水。婆子雖有丈夫手段。也是家醜外揚。　天奇瑞雲。綿里有針。泥里有刺。婆子不妨奇怪。若不是巖頭。也大難抵對。　笑巖寶呵呵笑云。者婆子圖個甚麼。巖頭當時待他才拋。便好連棒打入水中。始較些子。不見道祇者一個也不消得。　平陽忞云。婆子下水拖人。巖頭逆風把柁。檢點將來。二俱不了。　寶壽方云。瑯玡道欺敵者亡。在婆子分中。在巖頭分中。　戒文德云。巖頭遍體生涯。婆子一貧如洗。

時展家風與眾殊。探身虎穴有工夫。拈橈擊處留無計。夜靜同誰泛五湖。(三祖宗)

鄂陽江口擲釣絲。捷蜆撈蝦不計時。驀被老婆相借問。叢林千古振雄規。如今過在邪師客。擺手相逢論棄兒。意在目

【現代漢語翻譯】 現代漢語譯本：

會被後人批評指責。要等到他的智慧超過老師才能傳授。說完就拿起拄杖朝他後背打去。 巖頭（Yantou，禪師名）無論被問到什麼，都只『噓』一聲。 龍臥在碧綠的深潭中，顯得寧靜；雲散去，浩瀚的月亮顯得圓滿。北斗七星光芒燦爛，有誰能推薦未出生前的本來面目呢？（大洪遂） 巖頭（Yantou）趕上沙汰（Shatai，指戰亂或動盪），在鄂渚（Ezhou）湖邊做擺渡人。兩岸各掛一塊木板，有人要渡河就敲一下木板。巖頭（Yantou）會問：『是誰？』那人回答：『要到那邊去。』巖頭（Yantou）就搖著船槳去迎接。有一天，有個老婦抱著一個孩子，說道：『你劃船搖槳我就不問了，只是說說看，我手中的孩子是從哪裡來的？』巖頭（Yantou）就打她。老婦說：『我生了七個孩子，六個沒遇到知音，就這一個也不值得要。』說完就把孩子拋到水裡。 瑯玡覺（Langya Jue）說：『欺騙敵人的人會滅亡。』大溈智（Dawei Zhi）說：『巖頭（Yantou）的業力就在其中，只能落得滿身泥水。那老婦雖然有大丈夫的手段，也是家醜外揚。』天奇瑞（Tianqi Rui）說：『棉里藏針，泥里有刺。這老婦倒也奇怪，如果不是巖頭（Yantou），也很難對付。』笑巖寶（Xiaoyan Bao）呵呵笑著說：『這老婦圖個什麼？巖頭（Yantou）當時等她剛拋下孩子，就應該連棍子一起打入水中，才算好些。沒聽見她說就這一個也不值得要嗎？』平陽忞（Pingyang Min）說：『老婦下水拉人，巖頭（Yantou）逆風掌舵。仔細檢查起來，兩人都沒了悟。』寶壽方（Baoshou Fang）說：『瑯玡（Langya）說欺騙敵人的人會滅亡，這句話在老婦身上應驗了，在巖頭（Yantou）身上也應驗了。』戒文德（Jiewen De）說：『巖頭（Yantou）渾身都是本領，老婦卻一貧如洗。』 隨時展現家風，與衆不同，深入虎穴，自有功夫。拿起船槳敲擊，不留痕跡，夜深人靜，與誰同泛五湖？（三祖宗） 在鄂陽（Eyang）江口拋下釣絲，撈小蝦米不計時間。突然被老婦問了一句，成為叢林千古的雄偉規矩。如今卻落在邪師手裡，擺手相逢，談論拋棄的孩子。意在目光。

【English Translation】 English version:

He would be criticized by later generations. Only when his wisdom surpasses his teacher's can he be entrusted with the transmission. After saying this, he would grab his staff and strike him on the back. Whenever Yantou (巖頭, a Chan master's name) was asked anything, he would only make a 'hush' sound. The dragon lies quietly in the green pool; the clouds disperse, and the vast moon appears round. The seven stars shine brightly; who can recommend the original face before birth? (Da Hongsui 大洪遂) Yantou (巖頭) encountered the Shatai (沙汰, referring to war or turmoil) and worked as a ferryman by the Ezhou (鄂渚) lakeside. A plank was hung on each bank. When someone wanted to cross, they would knock on the plank. Yantou (巖頭) would ask, 'Who is it?' The person would reply, 'I want to go to the other side.' Yantou (巖頭) would then row to meet them. One day, an old woman holding a child said, 'I won't ask about your rowing, but tell me, where did the child in my hand come from?' Yantou (巖頭) then struck her. The old woman said, 'I bore seven children, six of whom did not meet a kindred spirit, and this one is not worth keeping either.' She then threw the child into the water. Langya Jue (瑯玡覺) said, 'He who deceives the enemy will perish.' Dawei Zhi (大溈智) said, 'Yantou's (巖頭) karma lies within this, resulting only in being covered in mud. Although the old woman has the means of a great man, it is still airing one's dirty laundry.' Tianqi Rui (天奇瑞) said, 'There is a needle hidden in the cotton, and thorns in the mud. This old woman is indeed strange; if it weren't for Yantou (巖頭), it would be difficult to deal with.' Xiaoyan Bao (笑巖寶) laughed and said, 'What is this old woman after? Yantou (巖頭) should have waited until she threw the child and then struck them both into the water with the staff; that would have been better. Didn't you hear her say that this one is not worth keeping either?' Pingyang Min (平陽忞) said, 'The old woman pulls people into the water, and Yantou (巖頭) steers against the wind. Upon closer inspection, neither of them has attained enlightenment.' Baoshou Fang (寶壽方) said, 'Langya (瑯玡) said that he who deceives the enemy will perish; this is fulfilled in the old woman and in Yantou (巖頭).' Jiewen De (戒文德) said, 'Yantou (巖頭) is full of skills, while the old woman is utterly destitute.' Constantly displaying the family style, different from the crowd, venturing into the tiger's den, one has the skill. Picking up the oar and striking, leaving no trace, in the quiet of the night, with whom does one float on the Five Lakes? (San Zuzong 三祖宗) Casting a fishing line at the mouth of the Eyang (鄂陽) River, catching small shrimp without counting the time. Suddenly asked a question by the old woman, it becomes the magnificent rule of the ancient forest. Now it falls into the hands of evil teachers, waving hands to meet, discussing the abandoned child. The meaning lies in the gaze.

前如會得。莫信傍人說是非。(佛鐙珣)

親兒棄了更無親。攃手歸家罷問津。呈橈舞棹波中客。休向江邊覓渡人。(真如喆二)

老來無累亦無因。獨寢高堂祇此身。除卻江中混波客。復誰還是不羈人。

一葉扁舟泛渺茫。呈橈舞棹別宮商。山雲海月俱拋棄。贏得莊周蜨夢長。(無著總)

相逢把手上高峰。四顧寥寥宇宙空。一曲漁歌人不會。蘆花飛起渡頭風。(無庵全)

從來六個不知音。一個全拋惡浪深。義斷情忘無處覓。三千剎海冷沉沉。(天目禮)

彼此肝腸盡底傾。清波明月兩人心。歸去罷浪風平君。往瀟湘我往秦。(山茨際)

巖頭因德山曰。我者里有兩僧。入山住庵多時。汝去看它怎生。師遂將一斧去見。兩僧在庵內坐。師乃拈起斧曰。道得也一下斧。道不得也一下斧。二僧殊不顧。師擲下斧曰作家作家。歸舉似山。山曰汝道它如何。師曰。洞山門下。不道全無。若是德山門下。未夢見在。

理安問云。巖頭大似金翅劈海直取龍吞。二庵主雖則穩坐家堂。到者里也祇得退身三步。敢問諸人。洞山門下且置。作么生是德山門下事。劍去久矣。徒勞刻舟。　眉山霈云。雖然不趁行情。家無滯貨不富。

巖頭示眾。大凡唱教。須從無慾中流出三句

【現代漢語翻譯】 如果之前已經領會了，就不要相信別人說是非。（佛鐙珣 Fodeng Xun）

親生兒子拋棄了就再也沒有親人了，擦手回家停止打聽渡口。（攃，音同『擦』，抹去的意思）搖著船槳在波浪中穿梭，不要再到江邊尋找擺渡的人。（真如喆二 Zhenru Zhe'er）

老了沒有牽累也沒有原因，獨自睡在高堂上只有這身軀。除了江中與波浪混同的船客，又有誰是不受拘束的人呢？

一葉小舟漂浮在渺茫的水面上，搖著船槳，演奏著不同的音調。將山雲海月都拋棄，贏得莊周蝴蝶夢的悠長。（無著總 Wuzhu Zong）

相逢握手登上高峰，四顧空曠宇宙空虛。一曲漁歌沒有人能夠理解，蘆花飛起，渡口吹來陣陣風。（無庵全 Wu'an Quan）

向來六根不清凈，將一個清凈的也完全拋入惡浪深處。道義斷絕，情誼遺忘，無處可尋，三千世界如冰冷的海洋般沉寂。（天目禮 Tianmu Li）

彼此的心肝都徹底傾訴，清澈的波浪，明亮的月光，映照著兩人的心。回去吧，風平浪靜的時候，你前往瀟湘，我前往秦地。（山茨際 Shanci Ji）

巖頭（Yantou，禪師名）因為德山（Deshan，禪師名）說：『我這裡有兩個僧人，入山住在庵里很久了，你去看他們怎麼樣。』 禪師於是拿了一把斧頭去見他們。兩個僧人在庵內坐著，禪師就拿起斧頭說：『說得出來就砍一斧頭，說不出來也砍一斧頭。』 兩個僧人都不理睬。禪師放下斧頭說：『是行家，是行家。』 回去把這件事告訴德山，德山說：『你說他們怎麼樣？』 禪師說：『洞山（Dongshan，禪師名）門下，不能說完全沒有。如果是德山門下，還沒夢見到呢。』

理安（Li'an，禪師名）問云（Yun，禪師名）：『巖頭（Yantou）很像金翅鳥劈開大海直接抓龍吞食。兩個庵主雖然穩穩地坐在家裡，到了這裡也只能退避三舍。』 敢問各位，洞山（Dongshan）門下的事情暫且不提，怎樣才是德山（Deshan）門下的事？劍已經離開了，徒勞地刻舟求劍。 眉山霈（Meishan Pei，禪師名）說：『雖然不趕時髦，但家裡沒有積壓的貨物，所以不富裕。』

巖頭（Yantou）對大眾開示：『凡是宣揚教義，必須從無慾的狀態中流出三句。』

【English Translation】 English version: If you have already understood before, do not believe others' gossip. (Fodeng Xun)

English version: Once you abandon your own child, there will be no more relatives. Wipe your hands and go home, stop asking about the ferry. Waving oars, a traveler in the waves, stop looking for a ferryman by the river. (Zhenru Zhe'er)

English version: Old age brings no burden and no cause, sleeping alone in the high hall with only this body. Besides the boatman mingling with the waves in the river, who else is an uninhibited person?

English version: A small boat floats on the vast expanse, waving oars, playing different tunes. Abandoning mountain clouds and sea moon, winning Zhuang Zhou's long butterfly dream. (Wuzhu Zong)

English version: Meeting and holding hands to ascend the peak, looking around, the universe is empty. A fisherman's song that no one understands, reed flowers fly up, and the wind blows from the ferry. (Wu'an Quan)

English version: Always the six senses are not pure, completely throwing the one pure sense into the deep of evil waves. Righteousness is cut off, affection is forgotten, nowhere to be found, the three thousand worlds are as silent as a cold ocean. (Tianmu Li)

English version: Each other's hearts are completely poured out, clear waves, bright moonlight, reflecting the hearts of two people. Go back, when the wind is calm, you go to Xiaoxiang, I go to Qin. (Shanci Ji)

English version: Yantou (Zen master's name) said because of Deshan (Zen master's name): 'I have two monks here, who have been living in the mountain hermitage for a long time, you go and see how they are.' The Zen master then took an axe to see them. The two monks were sitting in the hermitage, and the Zen master picked up the axe and said: 'If you can say it, I will chop with the axe, if you can't say it, I will also chop with the axe.' The two monks ignored him. The Zen master put down the axe and said: 'They are experts, they are experts.' He went back and told Deshan about this, and Deshan said: 'What do you say about them?' The Zen master said: 'Under Dongshan's (Zen master's name) teaching, we can't say there is nothing at all. If it is under Deshan's teaching, I haven't even dreamed of it yet.'

English version: Li'an (Zen master's name) asked Yun (Zen master's name): 'Yantou (Zen master's name) is very much like a golden-winged bird splitting the sea and directly grabbing a dragon to swallow. Although the two hermits are sitting steadily at home, they can only retreat three steps here.' May I ask everyone, let's put aside the matter of Dongshan's (Zen master's name) teaching for now, what is the matter of Deshan's (Zen master's name) teaching? The sword has been gone for a long time, it is futile to carve a boat to find the sword. English version: Meishan Pei (Zen master's name) said: 'Although I don't follow the trend, there are no accumulated goods in my house, so I am not rich.'

English version: Yantou (Zen master's name) instructed the public: 'Whenever preaching the doctrine, it must flow out three sentences from a state of desirelessness.'

。祇是理論。咬去咬住。欲去不去。欲住不住。或時一向不去。或時一向不住。

法林音云。大凡演教須從無慾中流出三句。奯公不妨較些子。卻乃下個註腳。反屬有欲了也。咬去咬住是情慾。欲去不去欲住不住是想欲。或時一向不去或時一向不住是無定欲。爭得無慾。吹余今從無慾中流出三句。舉似諸人。切不得錯解。背手。拽杖。歸方丈。

三文買個撈波子。捷蜆撈蝦經幾年。逆順短長休要說。誰家屋裡灶無煙。(虛堂愚)

巖頭問僧甚處來。曰西京來。師曰黃巢過後還收得劍么。曰收得。師引頸近前曰㘞。曰師頭落也。師呵呵大笑。僧後到雪峰。峰曰甚麼來。曰巖頭。峰曰巖頭有何言句。僧舉前話。峰打三十棒趁出。

溈山喆云。者僧黃巢過後曾收得劍。卻向巖頭處施設。及至雪峰前鋒铓不露。何故。為他巖頭大笑一聲。直得天地陡暗四方絕唱。若不得雪峰。幾乎陸地平沉。不見道殺人刀活人劍。　承天宗云。可惜許。者般漢祇學得勝負之法。殊不知勝負是生滅之因。我當時若見。但向他道作家作家。教他擔板過一生。　寶掌白雲。者僧既收得劍。因何殺活威權總在他人手裡。當時待他引頸向前。何不道草賊大敗。他若擬議。呵呵一笑便出。不惟塞斷巖頭咽喉。就是雪峰也祇與他平展

【現代漢語翻譯】 現代漢語譯本： 『祇是理論。咬去咬住。欲去不去。欲住不住。或時一向不去。或時一向不住。』這都只是理論上的東西。『咬去咬住』是執著不放，『欲去不去，欲住不住』是猶豫不決，『或時一向不去，或時一向不住』是沒有定性。

法林音（一位法師的名字）說：『大凡演說教義，必須從無慾的狀態中流出三句。』奯公（另一位法師的名字）不妨稍微比較一下，卻反而下了一個註解，反而屬於有欲了。『咬去咬住』是情慾，『欲去不去欲住不住』是想欲，『或時一向不去或時一向不住』是無定欲，怎麼能達到無慾的境界呢？吹余（作者自稱）現在從無慾中流出三句，告訴各位，千萬不要錯解。』背過身去，拄著枴杖，回到方丈。

『三文買個撈波子，捷蜆撈蝦經幾年。逆順短長休要說，誰家屋裡灶無煙。』（虛堂愚（一位法師的名字））

巖頭（一位法師的名字）問僧人從哪裡來。僧人說：『從西京來。』巖頭說：『黃巢（唐朝末年農民起義領袖）過後，還能收回劍嗎？』僧人說：『收回了。』巖頭伸長脖子靠近僧人說：『㘞。』僧人說：『師父的頭掉了。』巖頭哈哈大笑。僧人後來到了雪峰（一位法師的名字）那裡。雪峰問：『你從哪裡來？』僧人說：『從巖頭那裡來。』雪峰問：『巖頭有什麼言語？』僧人舉了之前的話。雪峰打了僧人三十棒，把他趕了出去。

溈山喆（一位法師的名字）說：『這個僧人黃巢過後曾收回劍，卻在巖頭那裡賣弄。等到雪峰面前，鋒芒卻不露。為什麼呢？因為巖頭大笑一聲，直接讓天地昏暗，四方寂靜。如果沒有雪峰，幾乎就要陸地沉沒了。沒聽過殺人刀和活人劍嗎？』承天宗（一位法師的名字）說：『可惜啊！這種人只學到了勝負之法，卻不知道勝負是生滅的原因。我當時如果見到他，就直接對他說：作家！作家！讓他一輩子都揹著木板過日子。』寶掌白雲（一位法師的名字）說：『這個僧人既然收回了劍，為什麼殺活的威權都在別人手裡？當時等他伸長脖子向前，為什麼不說：草賊大敗！他如果猶豫，就呵呵一笑走開。不僅能堵住巖頭的嘴，就是雪峰也只能和他平起平坐。』

【English Translation】 English version: 『It's just theory. Biting and holding on. Wanting to leave but not leaving. Wanting to stay but not staying. Sometimes not leaving at all. Sometimes not staying at all.』 These are all just theoretical things. 『Biting and holding on』 is clinging without letting go, 『Wanting to leave but not leaving, wanting to stay but not staying』 is hesitating, 『Sometimes not leaving at all, sometimes not staying at all』 is being indecisive.

Falin Yin (name of a monk) said: 『Generally, expounding the teachings must flow out three sentences from a state of desirelessness.』 Hù Gōng (another monk's name) might as well compare a little, but instead made a footnote, which belongs to having desire. 『Biting and holding on』 is emotional desire, 『Wanting to leave but not leaving, wanting to stay but not staying』 is ideational desire, 『Sometimes not leaving at all, sometimes not staying at all』 is indefinite desire. How can one achieve the state of desirelessness? Chuī Yú (the author's self-reference) now flows out three sentences from desirelessness, telling everyone, do not misunderstand. Turning his back, leaning on his staff, he returned to his abbot's room.

『Three coins buy a fishing net, catching small clams and shrimp for several years. Do not talk about adversity and prosperity, shortness and length, whose house has a stove without smoke?』 (Xūtáng Yú (name of a monk))

Yántóu (name of a monk) asked a monk where he came from. The monk said: 『From Xijing (former capital).』 Yántóu said: 『After Huang Chao (leader of a peasant uprising in the late Tang Dynasty), were you able to recover the sword?』 The monk said: 『I recovered it.』 Yántóu stretched his neck close to the monk and said: 『Hē.』 The monk said: 『Master's head has fallen.』 Yántóu laughed loudly. The monk later went to Xuěfēng (name of a monk). Xuěfēng asked: 『Where did you come from?』 The monk said: 『From Yántóu.』 Xuěfēng asked: 『What words did Yántóu have?』 The monk recounted the previous conversation. Xuěfēng hit the monk thirty times and drove him out.

Wéishān Zhé (name of a monk) said: 『This monk recovered the sword after Huang Chao, but showed off at Yántóu's place. When he got to Xuěfēng, he didn't reveal his sharpness. Why? Because Yántóu laughed loudly, directly causing heaven and earth to darken, and all directions to be silent. If it weren't for Xuěfēng, the land would almost have sunk. Haven't you heard of the killing sword and the life-giving sword?』 Chéngtiān Zōng (name of a monk) said: 『What a pity! This kind of person only learned the method of winning and losing, but doesn't know that winning and losing is the cause of birth and death. If I had seen him at that time, I would have directly said to him: Writer! Writer! Let him carry a wooden board for the rest of his life.』 Bǎozhǎng Báiyún (name of a monk) said: 『Since this monk recovered the sword, why is the power of killing and giving life in the hands of others? At that time, when he stretched his neck forward, why didn't he say: The rebel bandits are utterly defeated! If he hesitated, he should have laughed and left. Not only could he block Yántóu's mouth, but even Xuěfēng could only be on equal footing with him.』

。如今莫有恁么人么。良久云。洎合停囚長智。

肘后懸來不是真。被他方術誤殘生。末梢剖出青囊看。自愕甘心就死門。(眉山霈)

學得屠龍技欠精。波濤寢處陷全身。及乎作者施明鑑。曲直心頭祇自詢。(懶放大)

巖頭因僧問。路逢猛虎時如何。師曰拶。

天童華云。巖頭好一拶。自不知落處。　天童杰云。巖頭具殺人不眨眼底手段。被者僧一問。卻向射垛后躲避。若也檢點得出。雖是善因而招惡果。又云。巖頭眼觀東南意在西北。好一拶。性命落在他人手裡。

巖頭一拶。虛空迸裂。父子不傳。神仙妙訣。(破庵先)

巖頭在鄂渚湖三文錢買個黑撈波。每日撈蝦捷蜆恁么過。時有僧舉似雪峰。峰曰。窮鬼子。道我快活也不徹。

魯庵遠云。巖頭一生作用。非雪峰不知其快活。雪峰道快活處。非巖頭不能如此作用。在二老當時可謂費盡腕力。正眼看來。大似云居道底。

且於湖畔撈蝦蜆。不向滄溟釣巨鰲。一葉扁舟一蓑笠。閑眠閑坐任風濤。(海印信)

野水舟橫芳草渡。人來舞棹或呈橈。撈蝦捷蜆隨時過。卻向何時得六鰲。(水庵一)

巖頭因沙汰。在甘贄家過夏。補衣次。贄行過。師以針作劄勢。贄遂整衣欲謝。妻問作什麼。贄曰說不得

【現代漢語翻譯】 現代漢語譯本： 如今沒有這樣的人了嗎？（良久）唉，這就像是拘留犯人反而增長了他的智慧啊。

從胳膊肘後面懸掛起來的（醫術）不是真的，被那些方術耽誤了殘生。最後剖開青囊來看，自己也驚訝甘心走入死門。（眉山霈）

學到的屠龍之技還不夠精湛，在波濤洶涌之處全身都陷進去了。等到作者（指點者）施以明鑑，曲直是非在心頭自己詢問。（懶放大）

巖頭（Yantou，禪師名）因有僧人問：『路上遇到猛虎時該怎麼辦？』巖頭禪師說：『拶（za，逼迫，此處指迎面直上）。』

天童華（Tiantong Hua，禪師名）說：『巖頭這一拶（za），好是好，只是自己也不知道落腳之處。』天童杰（Tiantong Jie，禪師名）說：『巖頭具有殺人不眨眼的手段，卻被這僧人一問，反而向射箭的靶子後面躲避。如果能夠檢查得出，雖然是善因而招致惡果。』又說：『巖頭眼觀東南，意在西北，好一個拶（za），性命都落在他人手裡。』

巖頭一拶（za），虛空都迸裂。父子之間不相傳授，這是神仙的妙訣。（破庵先）

巖頭（Yantou）在鄂渚（Ezhuzhu）湖用三文錢買了個黑撈波（黑色的捕魚工具），每天撈蝦捷蜆這樣過日子。當時有僧人把這件事告訴雪峰（Xuefeng，禪師名），雪峰說：『窮鬼子，說我快活也不徹底。』

魯庵遠（Lu'an Yuan，禪師名）說：『巖頭一生的作用，不是雪峰不知道他的快活。雪峰說快活之處，不是巖頭不能如此作用。』在兩位老禪師當時可謂費盡了腕力。正眼看來，很像云居道（Yunjudao）所說的。

且在湖畔撈蝦蜆，不向滄溟釣巨鰲。一葉扁舟一蓑笠，閑眠閑坐任風濤。（海印信）

野水舟橫芳草渡，人來舞棹或呈橈。撈蝦捷蜆隨時過，卻向何時得六鰲？（水庵一）

巖頭（Yantou）因為沙汰（清理僧眾），在甘贄（Ganzhi）家過夏天。補衣服的時候，甘贄走過，巖頭用針作刺的姿勢。甘贄於是整理衣服想要道謝。妻子問（甘贄）做什麼，甘贄說：『說不得。』

【English Translation】 English version: Are there no such people now? (After a long pause) Alas, it's like detaining a prisoner only to increase his wisdom.

Hanging from behind the elbow is not the real (skill). Being misled by those arts has wasted a lifetime. Finally, dissecting the cyan bag to look, one is surprised to willingly enter the gate of death. (Meishan Pei)

The dragon-slaying skill learned is not refined enough, and one is trapped in the turbulent waves. When the author (the guide) applies clear judgment, one should inquire about right and wrong in one's own heart. (Lan Fangda)

Yantou (name of a Chan master) was asked by a monk: 'What should one do when encountering a fierce tiger on the road?' The master said: 'Za (逼迫, to press, here meaning to confront directly).'

Tiantong Hua (name of a Chan master) said: 'Yantou's za (逼迫) is good, but he himself doesn't know where to land.' Tiantong Jie (name of a Chan master) said: 'Yantou has the means to kill without blinking an eye, but when asked by this monk, he instead hides behind the archery target. If one can examine it, it is a good cause that leads to a bad result.' He also said: 'Yantou's eyes look southeast, but his intention is northwest. What a za (逼迫), his life is in the hands of others.'

Yantou's za (逼迫) shatters the void. It is not transmitted between father and son; this is the secret of the immortals. (Po'an Xian)

Yantou (Yantou) bought a black fishing tool (黑撈波) for three coins at Ezhuzhu Lake, and spent his days catching shrimp and shellfish. At that time, a monk told Xuefeng (name of a Chan master) about this, and Xuefeng said: 'Poor ghost, saying I'm happy is not thorough enough.'

Lu'an Yuan (name of a Chan master) said: 'Yantou's lifelong function is that Xuefeng doesn't know his happiness. Xuefeng's saying of happiness is that Yantou cannot function like this.' At that time, the two old Chan masters could be said to have exhausted their wrist strength. From a proper perspective, it is very similar to what Yunjudao (name of a Chan master) said.

And catch shrimp and shellfish by the lake, not fishing for giant Ao in the vast sea. A small boat and a straw raincoat, leisurely sleeping and sitting, letting the wind and waves take their course. (Haiyin Xin)

A boat lies horizontally on the wild water, crossing the fragrant grass ferry. People come to dance with oars or present rudders. Catching shrimp and shellfish passes by at any time, but when will one get the six Ao? (Shui'an Yi)

Yantou (Yantou), because of the weeding out (沙汰, cleaning up the monks), spent the summer at Ganzhi's (Ganzhi) house. While mending clothes, Ganzhi passed by, and Yantou made a stabbing gesture with the needle. Ganzhi then straightened his clothes and wanted to thank him. His wife asked (Ganzhi) what he was doing, and Ganzhi said: 'I can't say.'

。妻曰也要大家知。贄舉前話。妻曰。此去三十年後。一回飲水一回噎。女子聞曰。誰知盡大地人。性命被奯上座劄將去也。

針頭劄去幾人知。婦兒女子莫猜疑。聖凡命脈果何在。以拂子擊禪床。向此須明上上機。(長靈卓)

無孔笛子兩頭吹。韻出青霄徹九維。可憐一對冤家種。人人鼻孔大頭垂。(佛燈珣)

不點自行。不撥自轉。伎倆天然。機輪如箭。如今分付當行家。百歲光陰已不多。若能直下猛提取。天上人間爭奈何。(巳庵深)

幸然無事鼓風濤。激起洪波萬丈高。直得渾家都浸殺。至今平地浪滔滔。(高峰妙)

夜半三更來討火。我罵你兮你罵我。相喚相呼歸未歸。也有無衣草里坐。(虛堂愚)

福州雪峰義存禪師(德山鑒嗣)

與巖頭欽山至澧州鰲山鎮阻雪。頭日惟打睡。師祇坐禪。頭責之。令通所得。師一一敘訖。頭與一喝曰。你不聞道從門入者不是家珍。師曰它后如何即是。曰它后若欲播揚大教。須一一從自己胸襟流出。蓋天蓋地去。師于言下大悟。便禮拜。起曰。師兄。今日始是鰲山成道。

說盡平生去住因。到頭難遇赤心人。忽然自肯成家業。瓦礫拈來也是珍。(枯木成)

鰲山成道足人傳。莫是從前話未圓。賴有玄沙知始末。遍

【現代漢語翻譯】 現代漢語譯本：妻子說也要讓大家都知道。贄舉起之前的話。妻子說：『此去三十年後，一回飲水一回噎。』女子聽了說：『誰知道盡大地的人，性命都被奯上座劄將去了啊。』

針頭劄去幾人知？婦兒女子莫猜疑。聖凡命脈果何在？以拂子擊禪床。向此須明上上機。(長靈卓)

無孔笛子兩頭吹，韻出青霄徹九維。可憐一對冤家種，人人鼻孔大頭垂。(佛燈珣)

不點自行，不撥自轉。伎倆天然，機輪如箭。如今分付當行家，百歲光陰已不多。若能直下猛提取，天上人間爭奈何。(巳庵深)

幸然無事鼓風濤，激起洪波萬丈高。直得渾家都浸殺，至今平地浪滔滔。(高峰妙)

夜半三更來討火，我罵你兮你罵我。相喚相呼歸未歸，也有無衣草里坐。(虛堂愚)

福州雪峰義存禪師(Fuzhou Xuefeng Yicun, 德山鑒嗣Deshan Jian's successor)

與巖頭欽山(Yantou Qinshan)至澧州鰲山鎮(Lizhou Aoshan Town)阻雪。頭日惟打睡。師祇坐禪。頭責之，令通所得。師一一敘訖。頭與一喝曰：『你不聞道從門入者不是家珍。』師曰：『它后如何即是？』曰：『它后若欲播揚大教，須一一從自己胸襟流出，蓋天蓋地去。』師于言下大悟，便禮拜。起曰：『師兄，今日始是鰲山成道。』

說盡平生去住因，到頭難遇赤心人。忽然自肯成家業，瓦礫拈來也是珍。(枯木成)

鰲山成道足人傳，莫是從前話未圓。賴有玄沙知始末，遍

【English Translation】 English version: The wife said that everyone should know about it. Zhi raised the previous words. The wife said, 'Thirty years from now, every time you drink water, you will choke.' The woman heard this and said, 'Who knows that the lives of all the people on earth have been taken away by Abbot Huo?'

How many people know that the needle is pricked? Women and children, don't be suspicious. Where exactly is the lifeline of the saint and the mortal? He strikes the Zen bed with a whisk. You must understand the highest opportunity here. (Changling Zhuo)

A flute without holes is blown at both ends, and the rhyme comes out of the blue sky and penetrates the nine dimensions. It's a pity for a pair of troublesome seeds, everyone's nostrils have big heads hanging down. (Fodeng Xun)

It goes by itself without being touched, and it turns by itself without being plucked. The skill is natural, and the machine wheel is like an arrow. Now I entrust it to the expert, and there is not much time left in a hundred years. If you can extract it directly and fiercely, what can heaven and earth do? (Si'an Shen)

Fortunately, there is nothing to stir up the wind and waves, stirring up a huge wave of ten thousand feet high. It's so good that the whole family is drowned, and the waves are still滔滔 on the flat ground. (Gaofeng Miao)

Coming to ask for fire in the middle of the night, I scold you and you scold me. Calling each other, calling each other, not returning, some are sitting in the grass without clothes. (Xutang Yu)

Zen Master Xuefeng Yicun (Xuefeng Yicun) of Fuzhou (successor of Deshan Jian)

He and Yantou Qinshan arrived at Aoshan Town in Lizhou, blocked by snow. On the first day, he only slept. The master only meditated. Tou blamed him and ordered him to communicate what he had gained. The master narrated everything one by one. Tou gave a shout and said, 'Have you not heard that those who enter from the door are not family treasures?' The master said, 'What will it be like in the future?' He said, 'If you want to spread the great teachings in the future, you must flow out of your own mind, covering the sky and covering the earth.' The master had a great enlightenment under the words, and then bowed. He got up and said, 'Brother, today is the day Aoshan attained enlightenment.'

Having said all the reasons for going and staying in my life, it is difficult to meet a sincere person in the end. Suddenly, I am willing to become a family business, and even the tiles are treasures. (Kumu Cheng)

The enlightenment of Aoshan is enough for people to pass on, don't you think the previous words are not complete? Fortunately, Xuansha knows the beginning and the end, all over

身紅爛在漁船。(龍門遠)

孤村陋店雪紛紛。平地無風起浪痕。丑拙祇因藏不得。胸襟流出蓋乾坤。(鐵山仁二)

三回九度太顢頇。到底須尋舊路還。待得鰲山消積雪。至今平地起波瀾。

隨風逐境探煙霞。浪子回頭便作家。若道今朝方悟道。鰲山依舊在天涯。(石雨方)

雪峰住庵時。有兩僧來。師以手拓庵門。放身出曰是什麼。僧亦曰是什麼。師低頭歸庵。僧辭去。師問甚處去。曰湖南。師曰我有個同行住湖南。附汝一書去。書曰。某上書師兄。某一自鰲山成道后。迄至於今飽不饑。僧到巖頭呈書了。頭問別有何言句。僧舉前話。頭曰它道甚麼。曰它無語低頭歸庵。頭曰。噫。我當初悔不向伊道末後句。若向伊道。天下人不奈雪老何。僧至夏末請益前話。頭曰何不蚤。問曰未敢容易。頭曰雪峰雖與我同條生。不與我同條死。要識末後句。祇者是。

溈山喆云。大小雪峯巖頭卻被者僧勘破。　泐潭準云。且道雪峰是會末後句。不會末後句。若道會。巖頭又道當初悔不向伊道末後句。若道不會。因甚如今兒孫遍天遍地。雖與我同條生不與我同條死。末後巖頭雖與劈頭說破。未免有些誵訛。久參先德一舉便知。後學初機莫道不疑好。　徑山杲云。雪峰低頭歸庵。疑殺天下人。巖頭道

【現代漢語翻譯】 現代漢語譯本：

身體腐爛在漁船上。（龍門遠） 偏僻的村莊，簡陋的客店，雪花紛紛揚揚。平靜的地面上，無風卻起了波浪的痕跡。醜陋笨拙，只因爲無法隱藏。胸懷流露出來，覆蓋了整個天地。（鐵山仁二） 三番五次，太過粗疏。最終還是要尋找舊路返回。等到鰲山（比喻修行的艱難）消融了積雪。至今平靜的地面上，仍然會掀起波瀾。 隨著風，追逐著環境，去探尋煙霞。浪子回頭，便能成為內行。如果說今天才悟道。鰲山（比喻修行的目標）依舊還在天邊。（石雨方） 雪峰（Yunfeng, 一位禪師）住在庵里的時候。有兩個僧人來訪。雪峰用手推開庵門。放身出來說：『是什麼？』僧人也說：『是什麼？』雪峰低頭回到庵里。僧人告辭離去。雪峰問：『去哪裡？』答：『湖南。』雪峰說：『我有個同道住在湖南。托你帶封信去。』信上寫道：『某上書師兄。我自從在鰲山（比喻修行的艱難）成道后。直到如今，飽也不覺得飽，饑也不覺得饑。』僧人到了巖頭（Yantou, 一位禪師）那裡，呈上了信。巖頭問：『還有什麼話？』僧人舉了之前雪峰說的話。巖頭說：『他說了什麼？』答：『他沒有說話，低頭回到庵里。』巖頭說：『唉！我當初後悔沒有對他說末後句（最終的真理）。如果當時對他說，天下人拿雪老（指雪峰）沒有辦法。』僧人到了夏末，請教之前的話。巖頭說：『為什麼不早問？』答：『不敢輕易。』巖頭說：『雪峰雖然與我同生，卻不與我同死。想要認識末後句（最終的真理）。就是這個。』 溈山喆（Weishan Zhe, 一位禪師）說：大小雪峰（Yunfeng, 一位禪師），巖頭（Yantou, 一位禪師）卻被這個僧人看破了。 泐潭準（Letan Zhun, 一位禪師）說：且說雪峰（Yunfeng, 一位禪師）是會末後句（最終的真理），還是不會末後句（最終的真理）？如果說會，巖頭（Yantou, 一位禪師）又說當初後悔沒有對他說末後句（最終的真理）。如果說不會，為什麼如今兒孫遍佈天下？雖然與我同生，卻不與我同死。最終巖頭（Yantou, 一位禪師）雖然劈頭蓋臉地說了出來。未免還是有些差錯。久參先德的人一舉便知。後學初學者不要說沒有疑惑好。 徑山杲（Jingshan Gao, 一位禪師）說：雪峰（Yunfeng, 一位禪師）低頭回到庵里。讓天下人疑惑。巖頭（Yantou, 一位禪師）說

【English Translation】 English version:

The body rots on the fishing boat. (Longmen Yuan) A desolate village, a humble inn, snowflakes fluttering. On the flat ground, there is no wind, yet waves leave their mark. Ugliness and clumsiness, simply because they cannot be hidden. The breadth of mind flows out, covering the universe. (Tieshan Ren'er) Again and again, too careless. In the end, one must seek the old path to return. When Mount Ao (Aoshan, metaphor for the difficulty of practice) melts the accumulated snow. Even now, on the flat ground, waves still rise. Following the wind, chasing the environment, exploring the mist and haze. A prodigal son returns, and becomes an expert. If it is said that enlightenment is only today. Mount Ao (Aoshan, metaphor for the goal of practice) is still at the edge of the sky. (Shiyu Fang) When Xuefeng (Yunfeng, a Zen master) lived in the hermitage. Two monks came to visit. Xuefeng pushed open the hermitage door with his hand. Stepping out, he said: 'What is it?' The monks also said: 'What is it?' Xuefeng lowered his head and returned to the hermitage. The monks bid farewell and left. Xuefeng asked: 'Where are you going?' They replied: 'Hunan.' Xuefeng said: 'I have a fellow practitioner living in Hunan. Please take a letter to him.' The letter read: 'So-and-so writes to my brother. Since my enlightenment on Mount Ao (Aoshan, metaphor for the difficulty of practice). Until now, I am full without feeling full, and hungry without feeling hungry.' The monks arrived at Yantou's (Yantou, a Zen master) place and presented the letter. Yantou asked: 'Are there any other words?' The monks repeated what Xuefeng had said earlier. Yantou said: 'What did he say?' They replied: 'He said nothing, lowered his head and returned to the hermitage.' Yantou said: 'Alas! I regret not telling him the final word (ultimate truth) back then. If I had told him, the people of the world would have no way to deal with old Xue (referring to Xuefeng).' The monks asked about the previous words at the end of summer. Yantou said: 'Why didn't you ask earlier?' They replied: 'I didn't dare to be hasty.' Yantou said: 'Although Xuefeng was born with me, he will not die with me. If you want to know the final word (ultimate truth). This is it.' Weishan Zhe (Weishan Zhe, a Zen master) said: Both big and small Xuefeng (Yunfeng, a Zen master), Yantou (Yantou, a Zen master) were seen through by these monks. Letan Zhun (Letan Zhun, a Zen master) said: Let's say Xuefeng (Yunfeng, a Zen master) knows the final word (ultimate truth), or does not know the final word (ultimate truth)? If he knows, Yantou (Yantou, a Zen master) also said that he regretted not telling him the final word (ultimate truth) back then. If he does not know, why are his descendants all over the world today? Although he was born with me, he will not die with me. In the end, although Yantou (Yantou, a Zen master) spoke bluntly. There are still some mistakes. Those who have long participated in the virtues of the past will know at once. Beginners should not say that there is no doubt. Jingshan Gao (Jingshan Gao, a Zen master) said: Xuefeng (Yunfeng, a Zen master) lowered his head and returned to the hermitage. Causing the people of the world to doubt. Yantou (Yantou, a Zen master) said

我當初若向伊道。天下人不奈雪老何。若不同床睡。焉知被底穿。又道雪峰與我同條生不與我同條死。要識末後句祇者是。殺人須是殺人刀。活人須是活人劍。　博山來云。莫道無語。其聲如雷。佛事門中商量不下。巖頭寶𦦨吐華。雪峰金針露鼻。固是難兄難弟。若論生死同條。待別時來抹過一著。

末後句。為君說。明暗雙雙底時節。同條生也共相知。不同條死還殊絕。還殊絕。黃頭碧眼須甄別。南北東西歸去來。夜深同看千巖雪。(翠峰顯)

末後句。無問處。萬仞鐵山橫在路。當日巖頭不奈何。至今雪老難伸吐。倒捋虎鬚方識虎。未解行兒休離母。透過牢關舉似君。把定咽喉淚如雨。(佛印元)

切磋琢磨。變態誵訛。葛陂化龍之杖。陶家居蟄之梭。同條生兮有數。同條死兮無多。末後句。祇者是。風舟載月浮秋水。(天童覺)

夜深石女暗拋梭。織就雲中五色錦。攤向街頭人不知。卻教收卷和云枕。(沖默開)

高山流水調雖稀。怎奈知音有子期。欲識同條末後句。休將鶴唳當鶯啼。(梅谷悅)

雪峰問僧甚麼處去。曰識得即知去處。師曰。你是了事人。亂走作么。曰和尚莫涂污人好。師曰我即不塗污你。古人吹布毛作么生。與我說來看。曰殘羹𩜯飯已有人吃了也。師

【現代漢語翻譯】 現代漢語譯本： 當初我如果向雪峰（Xuefeng，人名）說出那句話，天下人就奈何不了雪峰。如果不同床睡覺，怎麼知道被子哪裡破了？雪峰又說，『雪峰與我同條生，不同條死。』想要認識末後句，就是這個。殺人必須是殺人的刀，活人必須是活人的劍。 博山（Boshan，地名）來（Lai，人名）說：『不要說沒有話說，那聲音如雷貫耳。佛事門中商量不出結果。』巖頭（Yantou，人名）的寶𦦨（bao yan，佛教用語，寶塔頂端的裝飾物）吐出蓮花，雪峰的金針（jin zhen，比喻精妙的教義）露出鼻孔。固然是難兄難弟。如果論生死同條，等待下次再來抹過這一著。

末後句，為你們說：明暗雙雙的時候。同條生也互相知曉，不同條死還特別不同。還特別不同，黃頭碧眼（huang tou bi yan，指不同種族的人）需要甄別。南北東西歸去來，夜深一同看千巖雪。

末後句，沒有問處。萬仞鐵山橫在路。當日巖頭沒辦法，至今雪峰也難以說出口。倒捋虎鬚才認識是老虎，未解事的孩子不要離開母親。透過牢關告訴你們，把定咽喉淚如雨下。

切磋琢磨，變態誵訛。葛陂（Ge Bei，地名）化龍的枴杖，陶家（Tao Jia，人名）居蟄的梭子。同條生啊有定數，同條死啊沒有多少。末後句，就是這個。風舟載月漂浮在秋水上。

夜深石女（shi nv，神話人物）暗暗拋梭，織就雲中五色錦。攤向街頭人不知道，卻教收卷和云一起睡覺。

高山流水曲調雖然稀少，怎奈知音有子期（Zi Qi，人名）。想要認識同條末後句，不要把鶴的鳴叫當成黃鶯的啼叫。

雪峰問僧人去哪裡。僧人說：『認識了就知道去處。』雪峰說：『你是個了事人，亂走什麼？』僧人說：『和尚不要玷污人好。』雪峰說：『我即不玷污你。古人吹布毛做什麼？與我說來看。』僧人說：『殘羹冷飯已經有人吃了。』

【English Translation】 English version: If I had said that to Xuefeng (Xuefeng, a person's name) back then, no one in the world could have done anything to Xuefeng. If you don't sleep in the same bed, how do you know where the quilt is torn? Xuefeng also said, 'Xuefeng and I are born on the same branch, but we die on different branches.' If you want to know the last sentence, this is it. To kill, you must use a killing knife; to save, you must use a saving sword. Boshan (Boshan, a place name) Lai (Lai, a person's name) said: 'Don't say there is nothing to say, the sound is deafening. There is no result in discussing Buddhist affairs.' Yantou's (Yantou, a person's name) precious finial (bao yan, a Buddhist term, the decoration at the top of a pagoda) spits out lotus flowers, and Xuefeng's golden needle (jin zhen, a metaphor for exquisite teachings) reveals his nostrils. They are indeed inseparable brothers. If we talk about being born on the same branch and dying on the same branch, wait until next time to smooth over this move.

The last sentence, I say to you: at the time of both light and darkness. Being born on the same branch also knows each other, and dying on different branches is especially different. Still especially different, yellow heads and blue eyes (huang tou bi yan, referring to people of different races) need to be distinguished. North, south, east, and west, go back and forth, and watch the snow on a thousand cliffs together in the deep night.

The last sentence, there is no place to ask. A ten-thousand-ren iron mountain lies across the road. Yantou had no way that day, and Xuefeng still finds it difficult to say it. Only by stroking the tiger's whiskers backwards can you recognize it as a tiger, and children who don't understand should not leave their mothers. Tell you through the prison gate, hold your throat and tears fall like rain.

Cutting and polishing, changing and deviating. The staff of Ge Bei (Ge Bei, a place name) turning into a dragon, the shuttle of Tao Jia (Tao Jia, a person's name) hibernating at home. Being born on the same branch is destined, and dying on the same branch is not much. The last sentence, this is it. The wind boat carries the moon and floats on the autumn water.

In the deep night, the stone woman (shi nv, a mythical figure) secretly throws the shuttle, weaving a five-colored brocade in the clouds. Spreading it on the street, people don't know it, but they teach to roll it up and sleep with the clouds.

Although the tune of high mountains and flowing water is rare, how can there be a bosom friend like Zi Qi (Zi Qi, a person's name). If you want to know the last sentence of the same branch, don't mistake the cry of a crane for the song of an oriole.

Xuefeng asked the monk where he was going. The monk said, 'If you know it, you will know where to go.' Xuefeng said, 'You are a person who has finished things, what are you running around for?' The monk said, 'Monk, don't tarnish people's goodness.' Xuefeng said, 'I will not tarnish you. What did the ancients do by blowing cloth hair? Tell me about it.' The monk said, 'The leftovers have already been eaten by someone.'

休去。

雲門偃別雪峰前語云。筑著便屎臭氣。又代后語云。將謂鉆天鷂子。元來祇是死水蝦蟆。　翠峰顯出雪峰語云。一死更不再活。

雪峰一日昇座。眾集定。師輥出木毬。玄沙遂去捉來安於舊處。

白雲端云。此個時節。眾中皆言子父共作一大事。如此見解。還夢見也未。海會今日佈施諸人。乃云。濃研香翰。深蘸紫毫。

天兮寬。地兮闊。雪峰輥毬幾忉怛。一輥直上須彌山。無量人天眼開豁。眼開豁。脫卻多年臭皮襪。步行走馬到新羅。報道花須連夜發。(天衣懷)

收來輥去事方圓。獨許漁郎上釣船。明月蘆花同一色。落霞孤鶩共遙天。(夢庵信)

輥向人前事未休。再安舊處有來由。一聲斷雁鳴雲漢。兩岸瀟瀟蘆荻秋。(戴無為)

雪峰一日因玄沙來。三個木毬一時輥出。沙便作偃倒勢。師曰尋常用幾個。曰。三即一。一即三。

團團輥出沒來由。不立名模見便休。三一一三重註腳。螺江依舊向東流。(圓覺演)

山寺里頭無可作。輥出木毬三兩個。不惟玄沙遭一跌。雪峰老人亦話墮。(懶庵樞)

雪峰上堂。要會此事。如明鏡當臺。胡來胡現。漢來漢現。玄沙出衆曰。忽遇明鏡來時如何。師曰胡漢俱隱。沙曰老和尚腳跟猶未點地在。

【現代漢語翻譯】 現代漢語譯本 放下吧。

雲門偃（Yunmen Yan，人名）評論雪峰（Xuefeng，地名）之前的言論說：『執著於它就會散發惡臭。』又代替雪峰說：『本以為是能鉆天的蒼鷹，原來只是死水中的蛤蟆。』翠峰（Cuifeng，地名）顯揚雪峰的言論說：『一死便不再復活。』

雪峰一日昇座說法，大眾聚集完畢。雪峰禪師推出一個木球。玄沙（Xuansha，人名）隨即上前抓住木球，放回原來的地方。

白雲端（Baiyun Duan，人名）評論說：『在這個時候，大眾都說父子共同完成一件大事。』這樣的見解，難道還在做夢嗎？海會（Haihui，地名）今天佈施給大家，於是說：『濃濃地研磨香墨，深深地蘸取紫毫。』

天多麼寬廣，地多麼遼闊，雪峰滾動木球幾經周折。一滾動就直上須彌山（Sumeru，佛教中的山名），無數人天（Devas and Humans）的眼睛豁然開朗。眼睛豁然開朗，脫掉了多年來散發臭味的襪子。步行騎馬到達新羅（Silla，古國名），報道說花朵連夜綻放。（天衣懷 Tianyi Huai，人名）

收回木球，滾動木球，事情才算圓滿。唯獨允許漁夫登上釣魚船。明月蘆花顏色相同，落霞孤鶩共處遙遠的天空。（夢庵信 Meng'an Xin，人名）

木球滾到人們面前，事情還沒有結束。再次放回原處自有來由。一聲孤雁鳴叫在雲霄，兩岸傳來瀟瀟的蘆葦聲。（戴無為 Dai Wuwei，人名）

雪峰一日因為玄沙前來，三個木球一時滾動而出。玄沙便做出偃倒的姿勢。雪峰禪師說：『你平常用幾個？』玄沙說：『三即是一，一即是三。』

圓圓的木球滾動而出，沒有來由。不設立名相，見到便休止。三一一三重註釋，螺江（Luojiang，地名）依舊向東流。（圓覺演 Yuanjue Yan，人名）

山寺里頭沒有什麼可做的，滾動出兩三個木球。不只是玄沙遭遇一跌，雪峰老禪師也說錯了話。（懶庵樞 Lan'an Shu，人名）

雪峰上堂說法。想要領會這件事，就像明鏡當臺一樣，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。玄沙從人群中走出來說：『忽然遇到明鏡來時如何？』雪峰禪師說：『胡人和漢人都隱沒不見。』玄沙說：『老和尚的腳跟還沒有站穩。』

【English Translation】 English version Let it go.

Yunmen Yan commented on Xuefeng's previous words, saying, 'Clinging to it will emit a foul odor.' He also spoke on behalf of Xuefeng, saying, 'I thought it was a hawk that could pierce the sky, but it turned out to be just a toad in stagnant water.' Cuifeng highlighted Xuefeng's words, saying, 'Once dead, it will never live again.'

One day, Xuefeng ascended the Dharma seat, and the assembly gathered. The master Xuefeng rolled out a wooden ball. Xuansha then stepped forward, grabbed the wooden ball, and placed it back in its original position.

Baiyun Duan commented, 'At this moment, everyone says that the father and son are accomplishing a great deed together.' Is such a view still dreaming? Haihui is giving to everyone today, and so he says, 'Thickly grind the fragrant ink, deeply dip the purple brush.'

How wide is the sky, how vast is the earth, Xuefeng rolled the ball with several twists and turns. With one roll, it goes straight up to Mount Sumeru, and the eyes of countless Devas and Humans are opened wide. Eyes wide open, they take off their smelly socks of many years. Walking and riding to Silla, reporting that the flowers bloom overnight. (Tianyi Huai)

Collecting and rolling, the matter is complete. Only the fisherman is allowed to board the fishing boat. The bright moon and reed flowers are the same color, the setting sun and lone ducks share the distant sky. (Meng'an Xin)

The ball rolls in front of people, but the matter is not yet over. There is a reason for placing it back in its original position. A lone goose cries in the clouds, and the sound of rustling reeds comes from both banks. (Dai Wuwei)

One day, because Xuansha came, Xuefeng rolled out three wooden balls at once. Xuansha then made a gesture of falling over. The master Xuefeng said, 'How many do you usually use?' Xuansha said, 'Three are one, and one is three.'

The round ball rolls out without origin. Do not establish a name or form, and stop when you see it. Three-one-one, triple annotation, the Luojiang River still flows eastward. (Yuanjue Yan)

There is nothing to do in the mountain temple, so roll out two or three wooden balls. Not only did Xuansha suffer a fall, but the old master Xuefeng also misspoke. (Lan'an Shu)

Xuefeng ascended the Dharma seat to preach. If you want to understand this matter, it is like a bright mirror on a stand. When a barbarian comes, the image of a barbarian appears; when a Han Chinese comes, the image of a Han Chinese appears. Xuansha stepped out from the crowd and said, 'What if a bright mirror suddenly appears?' The master Xuefeng said, 'Both the barbarian and the Han Chinese disappear.' Xuansha said, 'The old monk's feet are not yet firmly planted.'

玄沙別云。我即不與么。若有問忽遇明鏡來時如何。向道百雜碎。　明招謙云。當與么時。莫道胡漢俱隱。別作么生道。沙云。破。招云。喪也。　瑯玡覺云。驗人端的處。下口便知音。　龍池傳云。山僧則不然。忽遇明鏡來時如何。但道收起收起。若不收起。有甚合殺。

雪峰一日喚僧近前來。僧近前。師曰去。

雲門偃舉問僧。你作么生道得叉手句。你若道得叉手句。即見雪峰。

雪峰與玄沙行次。師指面前地曰。者一片田地。好造個無縫塔。沙曰高多少。師上下顧視。沙曰人天福報即不無。和尚靈山受記未夢見在。師曰你作么生。沙曰七尺八尺。

瑯玡覺云。國清才子貴。家富小兒嬌。　圓悟勤云。要神通妙用須參雪峰。要田地穩密須參玄沙。更有一個不涉二途。還委悉么。須彌頂上擊金鐘。　寶壽方云。雪峰放憨。玄沙逞俊。師勝資強。千古一遇。熱鬧門庭即得。若是無縫塔。且緩緩。

父子同行。相將入草。起無縫塔。功高䇿巧。帶水拖泥。漏逗不少。雖然落七落八。爭奈有道理好。(佛燈珣)

指出長生地不迷。造成無縫塔巍巍。大家從此無餘事。渴飲飢餐且度時。(野庵璇)

雪峰上堂。南山有一條鱉鼻蛇。汝等諸人切須好看。長慶出曰。今日堂中

【現代漢語翻譯】 現代漢語譯本：

玄沙（Xuansha，人名）另外說道：『我卻不這樣認為。』如果有人問：『忽然遇到明鏡照來時如何？』就回答說：『百雜碎。』 明招謙（Mingzhao Qian，人名）說：『當這樣的時候，不要說胡人漢人都隱藏了，另外怎麼說？』玄沙（Xuansha）說：『破。』明招謙（Mingzhao Qian）說：『喪失了。』 瑯玡覺（Langya Jue，人名）說：『檢驗人的真實之處，一下口就知道是不是知音。』 龍池傳（Longchi Zhuan，人名）說：『山僧則不然，忽然遇到明鏡來時如何？』只說：『收起，收起。』如果不收起，有什麼可殺的？』 雪峰（Xuefeng，人名）有一天叫僧人走近前來，僧人走近前來。雪峰（Xuefeng）說：『去。』 雲門偃（Yunmen Yan，人名）舉例問僧人：『你怎樣說得出叉手句？你如果說得出叉手句，就見到雪峰（Xuefeng）。』 雪峰（Xuefeng）與玄沙（Xuansha）行走時，雪峰（Xuefeng）指著面前的土地說：『這一片田地，好造一個無縫塔。』玄沙（Xuansha）說：『高多少？』雪峰（Xuefeng）上下顧視。玄沙（Xuansha）說：『人天福報不是沒有，和尚靈山受記還沒夢見吧？』雪峰（Xuefeng）說：『你怎麼樣？』玄沙（Xuansha）說：『七尺八尺。』 瑯玡覺（Langya Jue）說：『國清寺（Guoqing Temple）的才子珍貴，富裕人家的孩子嬌氣。』圓悟勤（Yuanwu Qin，人名）說：『要神通妙用，須參雪峰（Xuefeng）；要田地穩密，須參玄沙（Xuansha）。』還有一個不涉及這兩條路，還明白嗎？須彌山（Mount Sumeru）頂上敲金鐘。 寶壽方（Baoshou Fang，人名）說：『雪峰（Xuefeng）放憨，玄沙（Xuansha）逞俊，老師勝過資歷強的人，千古難遇。』熱鬧的門庭是可以的，如果是無縫塔，那就慢慢來。 父子同行，相將入草。起無縫塔，功高䇿巧。帶水拖泥，漏逗不少。雖然落七落八，爭奈有道理好。(佛燈珣（Fodeng Xun，人名）) 指出長生地不迷，造成無縫塔巍巍。大家從此無餘事，渴飲飢餐且度時。(野庵璇（Ye'an Xuan，人名）) 雪峰（Xuefeng）上堂：『南山（Nanshan Mountain）有一條鱉鼻蛇，你們這些人一定要好好看。』長慶（Changqing，人名）出來說：『今日堂中』

【English Translation】 English version:

Xuansha (Xuansha, a person's name) separately said: 'I don't think so. ' If someone asks: 'What if a bright mirror suddenly appears?' Answer: 'A shattered mess.' Mingzhao Qian (Mingzhao Qian, a person's name) said: 'At such a time, don't say that both the Hu and Han people are hidden. What else can you say?' Xuansha (Xuansha) said: 'Break.' Mingzhao Qian (Mingzhao Qian) said: 'Lost.' Langya Jue (Langya Jue, a person's name) said: 'The true test of a person is that you know if they are kindred spirits as soon as they speak.' Longchi Zhuan (Longchi Zhuan, a person's name) said: 'The mountain monk doesn't think so. What if a bright mirror suddenly appears?' Just say: 'Put it away, put it away.' If you don't put it away, what is there to kill?' Xuefeng (Xuefeng, a person's name) one day called a monk to come closer. The monk came closer. Xuefeng (Xuefeng) said: 'Go.' Yunmen Yan (Yunmen Yan, a person's name) asked a monk with an example: 'How can you say the clasped-hands phrase? If you can say the clasped-hands phrase, you will see Xuefeng (Xuefeng).' When Xuefeng (Xuefeng) and Xuansha (Xuansha) were walking, Xuefeng (Xuefeng) pointed to the land in front of him and said: 'This piece of land is good for building a seamless pagoda.' Xuansha (Xuansha) said: 'How tall?' Xuefeng (Xuefeng) looked up and down. Xuansha (Xuansha) said: 'Human and heavenly blessings are not absent, but the abbot hasn't dreamed of receiving the prophecy at Ling Mountain yet, has he?' Xuefeng (Xuefeng) said: 'What about you?' Xuansha (Xuansha) said: 'Seven or eight feet.' Langya Jue (Langya Jue) said: 'The talents of Guoqing Temple (Guoqing Temple) are precious, and the children of wealthy families are spoiled.' Yuanwu Qin (Yuanwu Qin, a person's name) said: 'To have miraculous powers, you must consult Xuefeng (Xuefeng); to have stable land, you must consult Xuansha (Xuansha).' There is another way that does not involve these two paths, do you understand? Strike the golden bell on the top of Mount Sumeru (Mount Sumeru).' Baoshou Fang (Baoshou Fang, a person's name) said: 'Xuefeng (Xuefeng) acts foolish, Xuansha (Xuansha) shows off his talent, the teacher is better than someone with strong qualifications, a rare encounter in a thousand years.' A lively courtyard is fine, but if it's a seamless pagoda, take your time. 'Father and son walk together, leading each other into the grass. Building a seamless pagoda, the merit is high and the strategy is clever. Carrying water and dragging mud, there are many leaks. Although it falls seven or eight, there is still a good reason. (Fodeng Xun (Fodeng Xun, a person's name))' 'Pointing out the land of eternal life is not confusing, building a towering seamless pagoda. Everyone from now on has nothing else to do, drink when thirsty and eat when hungry and pass the time. (Ye'an Xuan (Ye'an Xuan, a person's name))' Xuefeng (Xuefeng) ascended the hall: 'There is a soft-shelled turtle-nosed snake on Nanshan Mountain (Nanshan Mountain), all of you must watch carefully.' Changqing (Changqing, a person's name) came out and said: 'In the hall today'

大有人喪身失命。雲門以拄杖攛向師前作怕勢。有僧舉似玄沙。沙曰須是棱兄始得。雖然如是。我即不然。曰和尚作么生。沙曰用南山作么。

寶峰文云。雪峰無大人相。然則蛇無頭不行。長慶卻似怕阿家相似。便道今日堂中大有人喪身失命。雲門攛拄杖作怕勢。為蛇畫足。玄沙用南山作么。道我見處親切。不免在窠窟里。更無一個有些子天然氣概。報寧門下莫有天然氣概者么。不敢望你別懸慧日獨振玄風。且向古人鶻臭布衫上知些氣息也難得。　護國元云。雪峰搖頭。雲門擺尾。長慶為蛇畫足。玄沙一向插㭰。諸人還知者一隊漢落處么。妙舞也應夸遍拍。三臺須是大家催。　高峰妙云。雪峰雖慣作竊。怎奈諸子不善參隨。未免一場敗露。致令千載之下惡聲猶在。　報恩秀云。萬松當時若作雲門。以拄杖攛向雪峰懷裡。他若擬議。隨後教伊自作自受。親遭一口。為什麼。今朝二月二。暫放龍抬頭。

像骨巖高人不到。到者須是弄蛇手。棱師備師不奈何。喪身失命知多少。韶陽老。重撥草。南北東西無處討。忽然突出拄杖頭。拋對雪峰大張口。大張口。同閃電。剔起眉毛還不見。如今藏在乳峰前。來者一一看方便。高聲喝云。看腳下。(翠峰顯)

玄沙太剛。長慶少勇。南山鱉鼻死無用。風雲際會頭

【現代漢語翻譯】 現代漢語譯本：

很多人會因此喪生失命。雲門用拄杖指向雪峰作害怕的樣子。有僧人將此事告訴玄沙（Xuan Sha，禪師名）。玄沙說：『必須是棱兄（Leng Xiong，指雪峰）才能這樣。』雖然如此，我卻不這樣認為。』僧人問：『和尚您會怎麼做？』玄沙說：『用南山（Nan Shan，山名）做什麼？』 寶峰文（Bao Feng Wen，人名）評論說：雪峰（Xue Feng，禪師名）沒有大人之相。然而蛇沒有頭不行。長慶（Chang Qing，禪師名）卻像是害怕家長一樣。便說今日堂中大有人喪身失命。雲門（Yun Men，禪師名）攛拄杖作害怕的樣子，這是為蛇畫足。玄沙（Xuan Sha，禪師名）說用南山（Nan Shan，山名）作什麼，意思是說我見解親切，不免還在窠臼里，更沒有一點天然氣概。報寧（Bao Ning，地名）門下難道沒有天然氣概的人嗎？不敢期望你們另懸慧日，獨振玄風，即使能在古人帶有腐臭味的布衫上知曉一些氣息也很難得。護國元（Hu Guo Yuan，人名）評論說：雪峰搖頭，雲門擺尾，長慶為蛇畫足，玄沙一向插標。各位還知道這些人落在何處嗎？美妙的舞蹈也應該誇讚拍遍，三臺（San Tai，星名）須要大家催促。高峰妙（Gao Feng Miao，人名）評論說：雪峰雖然慣於作竊，怎奈何諸位不善於參隨，免不了一場敗露，以致令千載之下惡名猶在。報恩秀（Bao En Xiu，人名）評論說：萬松（Wan Song，人名）當時如果像雲門一樣，用拄杖攛向雪峰懷裡，他如果擬議，隨後就教他自作自受，親遭一口。為什麼？今朝二月二，暫且放龍抬頭。 象骨巖（Xiang Gu Yan，地名）高人不到，到的人必須是弄蛇高手。棱師（Leng Shi，人名），備師（Bei Shi，人名）也奈何不了，喪身失命的有多少。韶陽老（Shao Yang Lao，人名），重新撥開草叢，南北東西無處可找。忽然突出拄杖頭，拋向雪峰大張的口。大張口，如同閃電，剔起眉毛也看不見。如今藏在乳峰（Ru Feng，地名）前，來的人一一觀看方便。高聲喝道：看腳下！（翠峰顯（Cui Feng Xian，人名）） 玄沙太剛強，長慶少勇猛，南山鱉鼻死了也沒用。風雲際會頭。

【English Translation】 English version:

Many people will lose their lives because of this. Yun Men (Yun Men, a Chan master) pointed his staff at Xue Feng (Xue Feng, a Chan master), feigning fear. A monk told Xuan Sha (Xuan Sha, a Chan master) about this. Xuan Sha said, 'It must be Leng Xiong (Leng Xiong, referring to Xue Feng) who can do this.' Even so, I don't think so.' The monk asked, 'What would you do, Master?' Xuan Sha said, 'What's the use of Nan Shan (Nan Shan, a mountain name)?' Bao Feng Wen (Bao Feng Wen, a person's name) commented: Xue Feng (Xue Feng, a Chan master) does not have the appearance of a great man. However, a snake cannot move without a head. Chang Qing (Chang Qing, a Chan master) seems to be afraid of his parents. He said that many people in the hall today will lose their lives. Yun Men (Yun Men, a Chan master) thrust his staff forward in a fearful manner, which is like drawing feet for a snake. Xuan Sha (Xuan Sha, a Chan master) said, 'What's the use of Nan Shan (Nan Shan, a mountain name)?' meaning that my views are intimate, but I am still in a rut, and there is no natural spirit at all. Are there no people with natural spirit under Bao Ning's (Bao Ning, a place name) gate? I dare not expect you to hang up the sun of wisdom and shake the mysterious wind alone. It is difficult to know some breath even on the stinky cloth shirt of the ancients. Hu Guo Yuan (Hu Guo Yuan, a person's name) commented: Xue Feng shook his head, Yun Men wagged his tail, Chang Qing drew feet for the snake, and Xuan Sha always inserted a sign. Do you all know where these people have fallen? The wonderful dance should also be praised all over, and the three platforms (San Tai, a star name) must be urged by everyone. Gao Feng Miao (Gao Feng Miao, a person's name) commented: Although Xue Feng is used to stealing, what can I do if you are not good at participating, and you will inevitably be defeated, so that the evil name will still be there for thousands of years. Bao En Xiu (Bao En Xiu, a person's name) commented: If Wan Song (Wan Song, a person's name) was like Yun Men at that time, and thrust his staff into Xue Feng's arms, if he deliberated, he would teach him to suffer the consequences and suffer a bite. Why? Today is the second day of February, let the dragon raise its head for the time being. No great people come to Xiang Gu Rock (Xiang Gu Yan, a place name), and those who come must be snake charmers. Leng Shi (Leng Shi, a person's name) and Bei Shi (Bei Shi, a person's name) can't help it, and how many people have lost their lives. Shao Yang Lao (Shao Yang Lao, a person's name), re-opens the grass, and there is nowhere to find it in the north, south, east, and west. Suddenly, the head of the staff protrudes and throws it towards Xue Feng's wide-open mouth. The wide-open mouth is like lightning, and you can't see it even if you pick up your eyebrows. Now it is hidden in front of Ru Peak (Ru Feng, a place name), and those who come can watch the convenience one by one. Shout loudly: Look at your feet! (Cui Feng Xian (Cui Feng Xian, a person's name)) Xuan Sha is too strong, Chang Qing is less brave, and Nan Shan's turtle nose is useless even if he dies. The wind and clouds meet.

角生。果見韶陽下手弄。下手弄。激電光中看變動。在我也能遣能呼。于彼也有擒有縱。底事如今付阿誰。冷口傷人不知痛。(天童覺)

放出南山鱉鼻蛇。聞風喪命數如麻。必奇宗一能擔荷。終羨韶陽是作家。遣去目前生黑霧。擒來口內吐紅霞。半千年外白拈賊。今對諸人盡活拏。復召云。各請歸堂穩便。(笑巖寶)

雪峰示眾。飯籮邊坐。餓死人無數。海水邊坐。渴死人無數。

玄沙備云。飯籮里坐。餓死人無數。海水沒頭。渴死人無數。　雲門偃云。通身是飯。通身是水。　天童覺云。我則不然。飯籮里坐。脹死人無數。海水沒頭。浸殺人無數。以前傷乎不吞。以後失乎不吐。祇如雲門道。通身是飯。通身是水。到者里無你吞吐處。又作么生。　寶壽新云。雪峰門下開得口。玄沙手裡出得氣。也是去死十分。惟除雲門一關略較些子。寶壽又且不然。饒你通身是飯。不消一踢。通身是水。不消一蹋。也是平地起風波。　伏云鰲云。盡大地是飯。盡大地是水。直饒你吞得下吐得出。鰲上座敢云未在。何故。若是鳳凰兒。豈向那邊討。

通身是飯通身水。饒舌沙彌下口難。悟得頓除飢渴念。迷時往往更求餐。(本覺一)

小店梨花酒正香。牧童指出幾人嘗。任渠點滴不沾口。已是渾身

臥醉鄉。(幻寄庭)

珍珠瑪瑙滿家園。甘向街頭覓幾錢。驀地回頭得受用。錦衣玉食賽神仙。(密庵可)

雪峰因僧問緊要處乞指示。師曰是什麼。僧大悟。

雲門偃云。雪峰向伊道什麼。　鳳日玥徴云。且道雪峰有指示無指示。

雪峰騎駿馬。雲門跨驢兒。一踢一蹋相奔馳。長安有路非無路。夜半行時人不知。(圓悟勤)

無量劫來。是個甚麼。覿面全提。幾乎蹉過。不蹉過。土苴堆頭且高臥。

雪峰升座召眾曰。看看東邊底。又曰看看西邊底。汝若要會。拈拄杖擲下曰。曏者里會去。

靈巖儲云。雪峰古佛剖腹露心。將從上來家業盡情分付了也。眾中若有克家之子。便好一肩擔荷去。如無。不妨為伊清理一上。東邊底玉樹牚天。西邊底綠陰蓋地。擲下拄杖四至分明。曏者里會。都盧一契。若人於此倜儻分明。正好將三條篾牢束肚皮。拈一柄鈯斧子隨處耕種去。會么。鐵牛吼處春光滿。木馬嘶時夜浦平。拄杖不知何處去。一雙秋雁落沙汀。

東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝花落盡。不煩公子倚闌干。(冶父川)

大雪紛紛下。柴米多長價。板凳桌子都燒了。嚇得床兒以手斫額云怕。(南庵依)

空林露處見波瀾。輕槳誰從掠水還。日

【現代漢語翻譯】 現代漢語譯本 沉醉於虛幻的夢鄉。（幻寄庭）

家中堆滿了珍珠瑪瑙，卻偏偏要在街頭尋找幾文錢。猛然回頭才發現，原來自己一直擁有的，足以讓自己過上錦衣玉食、賽過神仙的生活。（密庵可）

雪峰禪師有一次，有僧人問他什麼是佛法最緊要之處，請他指示。雪峰禪師反問道：『是什麼？』那僧人因此大悟。

雲門禪師贊同雪峰禪師的做法。鳳日玥徴評論說：『且說雪峰禪師到底有沒有指示？』

雪峰禪師騎著駿馬，雲門禪師跨著驢兒，一踢一踏，各自奔馳。通往長安的路並非沒有，只是在半夜行走時，無人知曉。（圓悟勤）

無量劫以來，『它』是什麼？當面全部提點，幾乎就錯過了。如果沒有錯過，那就躺在垃圾堆上高枕無憂吧。

雪峰禪師升座說法，召集眾人說：『看看東邊的！』又說：『看看西邊的！』你們如果想要領會，』雪峰禪師拿起拄杖扔在地上說：『就從這裡領會去！』

靈巖儲禪師評論說：『雪峰古佛剖開胸膛，袒露心跡，將從古以來傳承的家業，全都盡情地交付出來了。』如果大眾中有能夠繼承家業的子弟，就應該好好地承擔起來。如果沒有，不妨為他清理一下。東邊的玉樹高聳入雲，西邊的綠蔭覆蓋大地。』說完，將拄杖擲在地上，四至分明，『就從這裡領會！』完全契合。如果有人能夠在此處灑脫分明，正好用三條竹篾牢牢地束緊肚皮，拿起一把鋤頭，隨處耕種去。』明白了嗎？鐵牛吼叫的地方，春光滿溢；木馬嘶鳴的時候，夜晚的江邊一片平靜。拄杖不知去向何處，只有一對秋雁落在沙洲上。

先看看東邊，再看看西邊，拄杖聲聲，訴說著歲月的寒冷。帶著雨水的一枝花已經凋零殆盡，不必公子再倚靠欄桿。（冶父川）

大雪紛紛揚揚地下著，柴米的價格也跟著上漲。板凳桌子都燒掉了，嚇得床也用手拍著額頭說害怕。（南庵依）

空曠的樹林，在露水映照下顯現出波瀾，輕快的小船，是誰從水面掠過歸還？太陽

【English Translation】 English version Drunk in the land of illusion. (Huan Ji Ting)

Pearls and agates fill the home, yet one seeks a few coins in the street. Suddenly turning back, one finds enjoyment; brocade clothes and jade food surpass even the immortals. (Mi An Ke)

A monk asked Xuefeng, 'What is the most essential point? Please instruct me.' Xuefeng replied, 'What is it?' The monk then attained great enlightenment.

Yunmen agreed with Xuefeng. Feng Ri Yue Zheng commented, 'Tell me, did Xuefeng give any instruction or not?'

Xuefeng rides a fine horse, Yunmen straddles a donkey. Kicking and trotting, they gallop along. The road to Chang'an is not without a path, but when traveling at midnight, no one knows. (Yuan Wu Qin)

For countless kalpas, what is 'it'? To point it out directly is almost to miss it. If you don't miss it, then lie down and sleep soundly on a pile of dirt.

Xuefeng ascended the seat and addressed the assembly, saying, 'Look at the east side!' Then he said, 'Look at the west side!' If you want to understand, he picked up his staff and threw it down, saying, 'Understand from here!'

Lingyan Chu commented, 'The ancient Buddha Xuefeng opened his belly and revealed his heart, completely entrusting all the family inheritance from the past. If there are sons among the assembly who can carry on the family tradition, they should take it upon themselves. If not, it doesn't hurt to clean it up for him. The jade tree on the east side props up the sky, and the green shade on the west side covers the earth.' He then threw down his staff, clearly defining the four directions, 'Understand from here!' It's a complete agreement. If someone is unrestrained and clear about this, it's best to tightly bind their belly with three bamboo strips, pick up a hoe, and cultivate wherever they go. Do you understand? Where the iron ox roars, spring light is abundant; when the wooden horse neighs, the night shore is peaceful. The staff is nowhere to be found, only a pair of autumn geese landing on the sandbar.

First look at the east, then look at the west, the staff repeatedly speaks of the cold of the years. A branch of flowers, bearing rain, has withered away, no need for the young master to lean on the railing. (Ye Fu Chuan)

Heavy snow falls, the price of firewood and rice increases. Benches and tables are all burned, scaring the bed, which slaps its forehead with its hand, saying it's afraid. (Nan An Yi)

In the empty forest, waves are seen in the dew, who is returning with a light oar skimming across the water? The sun

暮亂云如宿鳥。隨風片片泊廬山。(童求昱)

帝重瞳。霸重瞳。云雷交錯要飛龍。當陽寶物從天授。草昧徒爭汗血功。黃河如帶。泰山如礪。竿頭點處成靈異。𦦨光身里縱馳驅。獨步寰中無忌諱。者邊蹋著那邊掀。絕世風流莫浪傳。(湘翁沄)

宗鑒法林卷四十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十四

集云堂　編

大鑒下六世

雪峰上堂。盡大地撮來如粟米大。拋向面前。漆桶不會。打鼓普請看。

長慶棱問雲門。雪峰與么道還有出頭不得處么。云有。棱云作么生。云不可總作野狐精見解。又云狼藉不少。　云峰悅云。疋上不足。我更與你葛藤。拈拄杖云。還見雪峰么。咄。近來王令稍嚴。不許攙行奪市。　溈山喆云。我更為諸人土上加泥。舉拄杖云。看看。雪峰老人向你面前放屙。咄。為什麼屎臭氣也不知。　智海逸云。一等是弄精魂。就中弄得好。雖然如是。好事不如無。　昭覺勤云。絕天維。立地紀。未足稱奇。劈太華。逗黃河。亦非敏手。若向者里覷得透。便可以攃驪龍窟明珠。噴栴檀林香氣。豈不快哉。今日不避泥水放一線道。乃拈拄杖云。還見雪峰么。卓一下云。劄。　靈隱岳雲。陜府鐵牛不覺膽顫。嘉州大

【現代漢語翻譯】 現代漢語譯本 暮色中繚亂的雲彩，像是棲息的鳥兒一般。隨著風，一片片地停泊在廬山。（童求昱） 帝王的眼睛是雙瞳，霸王的眼睛也是雙瞳。雲和雷交織，預示著真龍即將騰飛。當陽的寶物是上天賜予的，在開創基業的艱難時期，爭奪汗血寶馬的功勞是徒勞的。黃河像一條衣帶，泰山像一塊磨刀石。在竹竿頂端輕輕一點，就能顯現出神異。𦦨光（人名，此處指有異相之人）的身影縱橫馳騁，在天下間獨自行走，無所顧忌。這邊一腳踩下去，那邊就會被掀翻。這絕世的風流韻事，不要輕易傳播。（湘翁沄） 《宗鑒法林》卷四十三 卍新續藏第 66 冊 No. 1297 《宗鑒法林》 《宗鑒法林》卷四十四 集云堂 編 大鑒慧能（Dajian Huineng）六世之後 雪峰義存（Xuefeng Yicun）禪師上堂說法：將整個大地都撮起來，像粟米那麼大，拋向你們面前。如果你們這些漆桶（指不開悟的人）不會，就打鼓請大家來看。 長慶慧棱（Changqing Huiling）問雲門文偃（Yunmen Wenyan）：雪峰義存（Xuefeng Yicun）這樣說，還有無法擺脫的地方嗎？雲門文偃（Yunmen Wenyan）說：有。長慶慧棱（Changqing Huiling）問：怎麼說？雲門文偃（Yunmen Wenyan）說：不可都用野狐精的見解來看待。又說：狼藉不堪啊！云峰悅（Yunfeng Yue）說：疋（音pǐ，量詞，匹）上不足，我再給你糾纏一番。拿起拄杖說：還見到雪峰義存（Xuefeng Yicun）了嗎？咄！近來王令稍微嚴厲了，不允許插隊搶市。溈山喆（Weishan Zhe）說：我再為你們這些人土上加泥。舉起拄杖說：看看！雪峰義存（Xuefeng Yicun）老人在你們面前放屎！咄！為什麼連屎臭氣都不知道？智海逸（Zhihai Yi）說：同樣是弄精魂，其中弄得好的。雖然如此，好事不如無。昭覺勤（Zhaojue Qin）說：絕天維，立地紀，還不足以稱奇。劈開華山，疏通黃河，也不是敏捷的手筆。如果向這裡看得透徹，便可以擦拭驪龍（Lí lóng，傳說中的黑龍）洞穴里的明珠，噴出栴檀（zhāntán，一種香木）林里的香氣，豈不快哉！今日不避泥水，放一線道。於是拿起拄杖說：還見到雪峰義存（Xuefeng Yicun）了嗎？卓一下說：劄（zhá）！靈隱岳（Lingyin Yue）說：陜府的鐵牛也不覺膽顫，嘉州的大

【English Translation】 English version Dusk's chaotic clouds resemble roosting birds. With the wind, they settle piece by piece on Mount Lu.(Tong Qiuyu) The emperor has double pupils. The hegemon has double pupils. Clouds and thunder intertwine, foretelling the flight of a dragon. The treasures of Dangyang are bestowed by heaven. In times of hardship, contending for the merits of the Akhal-Teke horse is futile. The Yellow River is like a belt, and Mount Tai is like a whetstone. A light touch at the tip of a pole reveals the miraculous. The figure of 𦦨光 (𦦨光, a person's name, referring to someone with unusual appearance) gallops freely, walking uninhibitedly in the world. One step here overturns the other side. This unparalleled elegance should not be easily spread.(Xiangweng Yun) Zongjian Falin, Volume 43 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin Zongjian Falin, Volume 44 Compiled by Jiyun Hall Six Generations After Dajian Huineng (Dajian Huineng) Zen Master Xuefeng Yicun (Xuefeng Yicun) ascended the hall and said: 'Gathering the entire earth into the size of a millet grain and throwing it before you. If you lacquer buckets (referring to unenlightened people) do not understand, beat the drum and invite everyone to see.' Changqing Huiling (Changqing Huiling) asked Yunmen Wenyan (Yunmen Wenyan): 'Is there still a place from which one cannot escape in Xuefeng Yicun's (Xuefeng Yicun) words?' Yunmen Wenyan (Yunmen Wenyan) said: 'Yes.' Changqing Huiling (Changqing Huiling) asked: 'How so?' Yunmen Wenyan (Yunmen Wenyan) said: 'One should not view it entirely with the understanding of a wild fox spirit.' He also said: 'What a mess!' Yunfeng Yue (Yunfeng Yue) said: 'One 'pi' (疋, a unit of measurement) is not enough, I will entangle with you further.' Picking up his staff, he said: 'Do you still see Xuefeng Yicun (Xuefeng Yicun)?' 'Doh!' 'Recently, the king's orders have been slightly stricter, not allowing cutting in line and seizing the market.' Weishan Zhe (Weishan Zhe) said: 'I will add mud on top of the soil for you all.' Raising his staff, he said: 'Look! Old man Xuefeng Yicun (Xuefeng Yicun) is shitting in front of you!' 'Doh!' 'Why don't you even know the smell of the shit?' Zhihai Yi (Zhihai Yi) said: 'It's all the same playing with spirits, but some do it better. Even so, good things are better left undone.' Zhaojue Qin (Zhaojue Qin) said: 'Severing the celestial warp, establishing the terrestrial woof, is not enough to be called marvelous. Splitting Mount Hua, dredging the Yellow River, is not the work of a nimble hand. If one can see through this, then one can wipe the bright pearl in the cave of the Black Dragon (Lí lóng, a legendary black dragon), and spray the fragrance of the sandalwood (zhāntán, a fragrant wood) forest. How delightful! Today, not avoiding mud and water, I release a thread of the Way.' Then, picking up his staff, he said: 'Do you still see Xuefeng Yicun (Xuefeng Yicun)?' Striking it once, he said: 'Zha (劄)!' Lingyin Yue (Lingyin Yue) said: 'The iron ox of Shan Prefecture cannot help but tremble, the great

象通身汗流。且道象骨老人面皮厚多少。　越鑒徹云。雪峰一千五百人善知識。被一粟米粒換卻眼睛。理安則不然。大地撮來無寸土。覓一微塵了不可得。打鼓普請。看個甚麼。

牛頭沒。馬頭回。曹溪鏡里絕塵埃。打鼓看來君不見。百花春至為誰開。(翠峰顯)

眉毛罅里游南嶽。大海波心泛釣舟。薄藝隨身終不說。從他打鼓看無休。(白雲端)

疾𦦨過風。奔流度刃。唱拍相隨。拳踢相應。驀然轟起震天雷。百草頭邊春色回。(圓悟勤)

撥動乾坤步轉移。南觀北斗有誰知。金烏暮向西山急。曉逐扶桑半夜飛。(石門易)

鴻門急。劍閣忙。帶礪山河好主張。神器非因爭戰得。大風起時云飛揚。是真王。原不死。龍華黼黻巖廊美。堪憐野色總無裈。舊日流雖長者子。(湘翁沄)

雪峰訪瓦棺。茶話次乃問。當初在德山斫木因緣作么生。曰先師當日肯我。師曰和尚離師太早。時面前有一碗水。師曰將水來。棺度與。師接得便潑卻。

雲門偃云。莫壓良為賤。　廣潤融云。山僧若作瓦棺。亦云先師肯我。待雪峰潑水。便命侍者裝香遙禮德山云。今日若非雪峰師兄。何由得見先師大機大用。非但踞虎頭。亦且收虎尾。

雪峰指火曰。三世諸佛向火焰里轉大法輪。時玄

沙曰近日王令稍嚴。師曰作么生。曰不許攙行奪市。

雲門偃云。火𦦨為三世諸佛說法。三世諸佛立地聽。　黃龍新云。雪峰雲門互動爭輝。忽若薪盡火滅。三世諸佛向什麼處聽。乃云。莫戀白雲深處坐。切忌寒灰燒殺人。

火𦦨騰輝說最親。無邊諸佛近前聞。誰知更有傍觀者。鼻孔撩天不喜君。(白雲端)

一堆猛𦦨亙天紅。三世如來在此中。轉大法輪今已了。眉毛眨上起清風。(保寧勇)

韜鈐自古屬孫吳。老將談兵不在書。父子機籌閑較計。爾何贏了我何輸。(大雪訚)

雪峰塔銘曰。兄弟橫十字。同心著一儀。土主曰松山。卵塔號難提。更有胡家曲。汝等切須知。我唱泥牛㖃。汝和木馬嘶。但看五六月。冰片滿長衢。薪盡火滅后。密室爛如泥。

翠巖芝云。然寰中天子敕。塞外將軍令。雪峰前不至村后不遘店。若是翠巖。和泥合水且與么。三十年後莫顢頇。

雪峰普請次。路逢一獼猴。師曰人人有一面古鏡。者個獼猴亦有一面古鏡。三聖曰。曠劫無名。何以彰為古鏡。師曰瑕生也。曰。者老漢著甚麼死急。話頭也不識。師曰老僧住持事繁。

翠峰顯云。好與三十棒。復云。者棒放過也好。免見將錯就錯。　天童覺云。當時若見雪峰道瑕生也。但近前云諾諾

【現代漢語翻譯】 沙（指僧人）說：『近日王（指統治者）的命令稍微嚴格了。』師（指禪師）說：『怎麼個嚴格法？』沙說：『不允許插隊行走，不允許強行奪取市場。』

雲門偃（禪師名）說：『火𦦨（燃燒的火焰）為三世諸佛（過去、現在、未來的所有佛）說法，三世諸佛站立在地上聽法。』黃龍新（禪師名）說：『雪峰（禪師名）和雲門（禪師名）互動爭輝，忽然間就像薪盡火滅一樣。三世諸佛向什麼地方去聽法呢？』於是說：『不要貪戀白雲深處安坐，切記寒灰燒殺人。』

火𦦨騰輝說得最親切，無邊諸佛近前來聽聞。誰知道更有在旁邊觀看的人，鼻孔朝天不喜歡你。（白雲端 禪師名）

一堆猛烈的火焰橫亙天空，三世如來（佛的稱號）就在這火焰之中。轉大法輪（傳播佛法）如今已經完畢，眉毛眨動之間，清風徐徐而起。（保寧勇 禪師名）

韜鈐（指兵法）自古以來就屬於孫吳（指孫武和吳起，古代軍事家）。老將談論兵法不在書本上。父子之間暗中較量計謀，你贏了我又輸了什麼呢？（大雪訚 禪師名）

雪峰塔銘上說：『兄弟橫著寫成十字，同心協力構成一個「儀」字。』土地神說這裡是松山，卵塔叫做難提。更有胡家的歌曲，你們一定要知道。我唱泥牛吼叫，你們和著木馬嘶鳴。只要看看五六月，冰片就鋪滿了長長的道路。薪盡火滅之後，密室裡腐爛如泥。

翠巖芝（禪師名）說：『即使有寰中天子的敕令，塞外將軍的命令，雪峰（禪師名）也是前不著村后不著店。如果是翠巖（禪師名），就和泥合水這樣去做。三十年後不要馬虎。』

雪峰（禪師名）在普請（指集體勞動）的時候，路上遇到一隻獼猴。雪峰（禪師名）說：『人人有一面古鏡，這隻獼猴也有一面古鏡。』三聖（禪師名）說：『曠劫（極長的時間）以來沒有名字，用什麼來彰顯這面古鏡呢？』雪峰（禪師名）說：『有瑕疵啊。』三聖（禪師名）說：『這個老漢著什麼急？話頭也不認識。』雪峰（禪師名）說：『老僧住持的事情繁忙。』

翠峰顯（禪師名）說：『應該給他三十棒。』又說：『這棒放過也好，免得將錯就錯。』天童覺（禪師名）說：『當時如果見到雪峰（禪師名）說「有瑕疵啊」，就應該走上前去說「是是」。』

【English Translation】 Sha (referring to a monk) said: 'Recently, the king's (referring to the ruler) orders have become slightly stricter.' The master (referring to a Zen master) said: 'How so?' Sha said: 'It is not allowed to cut in line, and it is not allowed to forcibly seize the market.'

Yunmen Yan (Zen master's name) said: 'The fire 𦦨 (burning flame) preaches the Dharma for the Buddhas of the Three Times (past, present, and future Buddhas), and the Buddhas of the Three Times stand on the ground listening to the Dharma.' Huanglong Xin (Zen master's name) said: 'Xuefeng (Zen master's name) and Yunmen (Zen master's name) shine brightly, and suddenly it is like the fire going out when the firewood is exhausted. Where do the Buddhas of the Three Times go to listen to the Dharma?' Then he said: 'Do not be greedy for sitting in the deep white clouds, and remember that cold ashes can kill people.'

The fire 𦦨 shines brightly and speaks most intimately, and the boundless Buddhas come near to listen. Who knows that there are onlookers, with their nostrils turned up to the sky, disliking you. (Baiyun Duan Zen master's name)

A pile of fierce flames stretches across the sky, and the Tathagatas (title of a Buddha) of the Three Times are in this flame. The turning of the great Dharma wheel (spreading the Dharma) is now complete, and with a blink of an eye, a gentle breeze arises. (Baoning Yong Zen master's name)

Strategy (referring to military tactics) has belonged to Sun Wu (referring to Sun Wu and Wu Qi, ancient military strategists) since ancient times. Old generals talk about military tactics not from books. Fathers and sons secretly compete in scheming, what do you win and what do I lose? (Daxue Yin Zen master's name)

The inscription on Xuefeng's (Zen master's name) pagoda says: 'Brothers are written horizontally as a cross, and with one heart they form the character 'yi'.' The earth god says this is Songshan, and the egg-shaped pagoda is called Nanti. There is also the Hu family's song, which you must know. I sing the mud cow's roar, and you harmonize with the wooden horse's neigh. Just look at May and June, and ice flakes will cover the long road. After the firewood is exhausted and the fire is extinguished, the secret room rots like mud.

Cuiyan Zhi (Zen master's name) said: 'Even if there is an imperial decree from the Son of Heaven within the realm, or an order from a general outside the border, Xuefeng (Zen master's name) is still neither in front of the village nor behind the shop. If it were Cuiyan (Zen master's name), he would mix mud and water and do it like this. Don't be careless thirty years from now.'

When Xuefeng (Zen master's name) was doing general labor (referring to collective labor), he met a macaque on the road. Xuefeng (Zen master's name) said: 'Everyone has an ancient mirror, and this macaque also has an ancient mirror.' San Sheng (Zen master's name) said: 'Since time immemorial (extremely long time) there has been no name, what can be used to reveal this ancient mirror?' Xuefeng (Zen master's name) said: 'There is a flaw.' San Sheng (Zen master's name) said: 'What is this old man in such a hurry for? He doesn't even recognize the topic.' Xuefeng (Zen master's name) said: 'The old monk's affairs as abbot are busy.'

Cuifeng Xian (Zen master's name) said: 'He should be given thirty blows.' He also said: 'It is better to let this blow go, so as not to make a mistake worse.' Tiantong Jue (Zen master's name) said: 'If he had seen Xuefeng (Zen master's name) say 'There is a flaw' at that time, he should have stepped forward and said 'Yes, yes.''

。何故如此。爭之不足讓之有餘。　報恩秀云。三聖神鋒穎利。每當點勘大難為人。其如雪峰大方海涵天覆。直饒浪激千層。爭奈龍王不顧。雖然。也須知他爛泥里有刺。　古南門云。雪峰放去較危。收來太速。三聖雖則當仁不讓。要且自己話頭也不識。總被獼猴換卻眼睛。

堪笑山翁不識羞。為人頭上更安頭。巖前跳躑無尋處。一片殘霞曉未收。(保寧勇)

鑒覺未萌全體現。才分鑑照便成瑕。要知瑩徹圓明處。長短青黃總不差。(白楊順)

岸草青青渭水流。子牙曾此獨垂鉤。當時不得飛熊夢。幾向斜陽嘆白頭。(楚石琦)

多年一口磬。忽地重安柄。持出與人看。鄰家喚作甑。(天根本)

雪峰在洞山作飯頭淘米次。洞山問。淘沙去米。淘米去沙。師曰沙米一時去。曰大眾吃個什麼。師遂覆卻盆。山曰。據子因緣。合在德山。

瑯玡覺云。雪峰與么去。大似拋卻甜桃樹。沿山摘酢梨。　投青子云。洞山恁么道是甚道理。雖然一色乾坤。爭奈山高水闊。所以野人云。工夫不到不方圓。言語不通非眷屬。淘米去沙。淘沙去米。乃代峰出語云。無影長生桂。經霜結子頻。大眾吃個什麼。金鳳采香銜不盡。玉雛食蕊葉長新。　雪竇宗云。直木不棲鸞鳳。金針已繡鴛鴦。若不是新豐

【現代漢語翻譯】 現代漢語譯本： 為什麼會這樣呢？因為爭奪不足以滿足，而謙讓則有餘地。報恩秀云說，三聖慧然（Sansheng Huiran）的神鋒穎利，每當評判勘驗時，都讓人感到為難。但雪峰義存（Xuefeng Yicun）卻像大海一樣寬廣，像天空一樣覆蓋一切，即使波浪激起千層，也奈何不了龍王的不顧一切。雖然如此，也要知道他在爛泥里也有刺。古南門說，雪峰放開太過危險，收回又太快。三聖雖然當仁不讓，但卻連自己的話頭都不認識，完全被獼猴換掉了眼睛。 可笑山翁不識羞，為人頭上更安頭。巖前跳躑無尋處，一片殘霞曉未收。（保寧勇） 鑒覺未萌全體現，才分鑑照便成瑕。要知瑩徹圓明處，長短青黃總不差。（白楊順） 岸草青青渭水流，子牙曾此獨垂鉤。當時不得飛熊夢，幾向斜陽嘆白頭。（楚石琦） 多年一口磬，忽地重安柄。持出與人看，鄰家喚作甑。（天根本） 雪峰義存在洞山（Dongshan）做飯頭淘米的時候，洞山問：『淘沙去米，還是淘米去沙？』雪峰說：『沙米一時都去掉。』洞山說：『大眾吃個什麼？』雪峰於是把盆子翻了過來。洞山說：『依你的因緣，應該去德山（Deshan）。』 瑯玡覺說，雪峰這樣去做，很像是拋棄了甜桃樹，沿著山去摘酸梨。投青子說，洞山這樣說是什麼道理？雖然天地一色，但山高水闊。所以野人說，功夫不到不方圓，言語不通非眷屬。淘米去沙，淘沙去米，於是代替雪峰說：『無影長生桂，經霜結子頻。大眾吃個什麼？金鳳采香銜不盡，玉雛食蕊葉長新。』雪竇宗說，直木不棲鸞鳳，金針已繡鴛鴦。若不是新豐（Xinfeng）...

【English Translation】 English version: Why is this so? Because contention is insufficient to satisfy, while concession leaves room to spare. Baoren Xiuyun said, 'Sansheng Huiran's divine blade is sharp and keen; every time it comes to assessment and verification, it makes things difficult for people. But Xuefeng Yicun is as vast as the sea, covering everything like the sky; even if the waves stir up a thousand layers, they cannot overcome the Dragon King's disregard. Nevertheless, one must also know that he has thorns in the mud.' Gu Nanmen said, 'Xuefeng letting go is too dangerous, and taking back is too quick. Although Sansheng does not yield when it comes to righteousness, he does not even recognize his own topic of conversation, completely having his eyes replaced by a macaque.' 'Laughable is the mountain elder who knows no shame, adding a head on top of another's head. Leaping and jumping before the cliff, there is nowhere to be found; a patch of lingering sunset clouds, dawn has not yet gathered. (Baoning Yong)' 'Before discernment arises, the whole is manifested; once discernment is divided, flaws are formed. To know the clear and perfect place, long and short, blue and yellow, are all without difference. (Baiyang Shun)' 'Green grass grows along the Wei River; Ziya once fished here alone. If he had not had the Flying Bear dream at that time, how many times would he have sighed with white hair towards the setting sun? (Chushi Qi)' 'A stone chime for many years, suddenly a handle is reattached. Holding it out for people to see, the neighbor calls it a steamer. (Tian Genben)' When Xuefeng Yicun was working as a cook at Dongshan, washing rice, Dongshan asked, 'Are you washing away the sand to get the rice, or washing away the rice to get the sand?' Xuefeng said, 'The sand and rice are removed at the same time.' Dongshan said, 'What will the assembly eat?' Xuefeng then overturned the basin. Dongshan said, 'According to your karmic conditions, you should go to Deshan.' Langye Jue said, 'Xuefeng going like that is very much like abandoning the sweet peach tree and picking sour pears along the mountain.' Tou Qingzi said, 'What is the reason for Dongshan saying this? Although the universe is of one color, the mountains are high and the waters are wide. Therefore, the rustic says, "If the skill is not enough, it will not be round; if the language is not understood, they are not family." Washing rice to remove sand, washing sand to remove rice, then speaking on behalf of Xuefeng: "Shadowless, ever-living cassia, bears fruit frequently after frost. What will the assembly eat? The golden phoenix gathers fragrance, unable to hold it all; the jade chick eats the stamen, the leaves grow ever new." 'Xuedou Zong said, 'Straight trees do not attract phoenixes, golden needles have already embroidered mandarin ducks. If it were not Xinfeng...'

老人。便見冰消瓦解。　天童覺云。雪峰步步登高。不見草鞋跟斷。若也正偏宛轉。敲唱雙行。自然言氣相合。父子相投。且道洞山不肯。意在甚麼處。萬里無雲天有過。碧潭似鏡月難明。　報恩秀云。我則不然。淘沙去米。淘米去沙。向道滌盡塵沙不遺顆粒。大眾吃個什麼。粥將木杓舀。飯用笊籬撈。

滿缽盛來一物無。豈同香積變珍酥。日月並輪長不照。木人舞袖向紅爐。(投子青)

乖龍作雨非意測。猛虎挾物不露跡。洞山雪老共相酬。寥寥千古無人識。(伊庵權)

雪峰因僧問。古澗寒泉時如何。師曰瞪目不見底。曰飲者如何。師曰不從口入。僧后舉似趙州。州曰不從口入。不可從鼻孔里入。僧問古澗寒泉時如何。州曰苦。曰飲者如何。州曰死。師聞乃曰趙州古佛。遂遙禮。從此不答話。

翠峰顯云。眾中總道雪峰不出者僧問頭。所以趙州不肯。如斯話會。深屈古人。翠峰則不然。斬釘截鐵本分宗師。就下平高難為作者。　薦福懷云。作么生會不答話底道理。讚歎趙州則不無。還知趙州一片玉瑕生么。若人檢點得出。相如不誑于秦王。　長蘆夫云。扶豎宗乘須還大匠。雪峰有一千五百人善知識身心。趙州用一百二十歲老作家手段。不妨奇怪。如今眾中隨言定旨。亂作褒貶。深屈古人

【現代漢語翻譯】 老人，便見冰消瓦解。 天童覺（Tiāntóng Jué）云：『雪峰（Xuěfēng）步步登高，不見草鞋跟斷。若也正偏宛轉，敲唱雙行，自然言氣相合，父子相投。』且道洞山（Dòngshān）不肯，意在甚麼處？萬里無雲天有過，碧潭似鏡月難明。 報恩秀（Bào'ēn Xiù）云：『我則不然，淘沙去米，淘米去沙，向道滌盡塵沙不遺顆粒，大眾吃個什麼？粥將木杓舀，飯用笊籬撈。 滿缽盛來一物無，豈同香積變珍酥。日月並輪長不照，木人舞袖向紅爐。』(投子青（Tóuzǐ Qīng）) 『乖龍作雨非意測，猛虎挾物不露跡。洞山雪老共相酬，寥寥千古無人識。』(伊庵權（Yī'ān Quán）) 雪峰（Xuěfēng）因僧問：『古澗寒泉時如何？』師曰：『瞪目不見底。』曰：『飲者如何？』師曰：『不從口入。』僧后舉似趙州（Zhàozhōu）。州曰：『不從口入，不可從鼻孔里入。』僧問：『古澗寒泉時如何？』州曰：『苦。』曰：『飲者如何？』州曰：『死。』師聞乃曰：『趙州（Zhàozhōu）古佛。』遂遙禮。從此不答話。 翠峰顯（Cuìfēng Xiǎn）云：『眾中總道雪峰（Xuěfēng）不出者僧問頭，所以趙州（Zhàozhōu）不肯。如斯話會，深屈古人。』翠峰（Cuìfēng）則不然，斬釘截鐵本分宗師，就下平高難為作者。 薦福懷（Jiànfú Huái）云：『作么生會不答話底道理？讚歎趙州（Zhàozhōu）則不無，還知趙州（Zhàozhōu）一片玉瑕生么？若人檢點得出，相如不誑于秦王。』 長蘆夫（Chánglú Fū）云：『扶豎宗乘須還大匠，雪峰（Xuěfēng）有一千五百人善知識身心，趙州（Zhàozhōu）用一百二十歲老作家手段，不妨奇怪。如今眾中隨言定旨，亂作褒貶，深屈古人。』

【English Translation】 The old man, then you see the ice melt and tiles disintegrate. Tiantong Jue said: 'Xuefeng ascends step by step, but the heel of his straw sandal is not seen to break. If the right and biased are skillfully turned, and knocking and singing go in pairs, naturally words and spirit will match, and father and son will be in harmony.' Moreover, what is Dongshan's intention in not agreeing? The sky is flawed with ten thousand miles without clouds, and the jade pool is like a mirror, making the moon difficult to see clearly. Bao'en Xiu said: 'I am not like that. Washing sand to remove rice, washing rice to remove sand, saying that all dust and sand are washed away without leaving a single grain, what will the masses eat? The porridge is scooped with a wooden ladle, and the rice is fished out with a bamboo sieve. 'A full bowl is filled with nothing, how can it be compared to the fragrant accumulation transforming into precious ghee? The sun and moon revolve together but do not shine for long, and the wooden man dances his sleeves towards the red furnace.' (Touzi Qing) 『The mischievous dragon makes rain beyond expectation, and the fierce tiger carries things without revealing its tracks. Dongshan and Old Xuefeng respond to each other, and for thousands of years, no one recognizes them.』 (Yi'an Quan) Xuefeng asked a monk: 'What is it like at the ancient stream's cold spring?' The master said: 'Staring, one cannot see the bottom.' The monk said: 'What about the drinker?' The master said: 'It does not enter through the mouth.' Later, the monk told Zhao Zhou about it. Zhou said: 'If it does not enter through the mouth, it cannot enter through the nostrils.' The monk asked: 'What is it like at the ancient stream's cold spring?' Zhou said: 'Bitter.' The monk said: 'What about the drinker?' Zhou said: 'Dead.' When the master heard this, he said: 'Zhao Zhou is an ancient Buddha.' Then he bowed from afar. From then on, he did not answer questions. Cuifeng Xian said: 'The assembly generally says that Xuefeng did not bring out the monk's question, so Zhao Zhou did not agree. Such a conversation deeply wrongs the ancients.' Cuifeng is not like that, a decisive and straightforward master of his own school, making it difficult for others to create on a low and level ground. Jianfu Huai said: 'How can one understand the principle of not answering questions? Praising Zhao Zhou is not without reason, but does one also know that Zhao Zhou has a flaw in his jade? If someone can examine it and point it out, Xiang Ru will not deceive the King of Qin.' Changlu Fu said: 'To support and establish the teachings, a great craftsman is needed. Xuefeng has fifteen hundred people with good knowledge of body and mind, and Zhao Zhou uses the methods of an old master of one hundred and twenty years, which is quite remarkable. Nowadays, the assembly arbitrarily determines the meaning of words and makes indiscriminate praise and criticism, deeply wronging the ancients.'

。然則相席打令似有知音。鏤骨銘心罕逢明鑑。　徑山杲云。雪峰不答話。疑殺天下人。趙州道苦。面赤不如語直。妙喜則不然。古澗寒泉時如何。到江扶櫓棹。出岳濟民田。飲者如何。清涼肺腑。此語有兩負門。若人辨得。許你有參學眼。　育王權云。一人隨波逐浪。一人截斷眾流。總欠會在。今日有人問古澗寒泉時如何。須是親見雪峰。飲者如何。問取趙州。　南堂欲云。雪峰一期答語。不知爬著趙州癢處。趙州忍俊不禁。不覺劄著雪峰痛處。痛處癢。癢處痛。一時移在雪竇身上。且道者僧還曾夢見也無。　瑞巖慍云。今日有問古澗寒泉時如何。蟻子擎天柱。飲者如何。藕絲拄須彌。且道與古人是同是別。　平陽忞云。山僧即不。然古澗寒泉時如何。浸爛鼻孔。飲者如何。穿過髑髏。設若有個知氣息底問道。與龍池水是同是別。向伊道。溪澗豈能留得住。終歸大海作波濤。

黯黯云攢覆雪峰。青青趙老一雙瞳。從前汗馬無人識。祇要重論蓋代功。(寶峰照)

縱奪還他老作家。奔流渡刃數如麻。深深澗底無人到。飲者重添眼裡沙。(佛心才)

雪峰古澗泉深。趙老石橋水苦。若知異水同源。飲者不妨疑悟。不從鼻孔入。白浪高三級。從此不答話。豈免酬高價。金剛圈子栗棘蓬。解透橫行四天下

【現代漢語翻譯】 現代漢語譯本： 那麼，相聚宴飲打趣好像有知音一樣。但要找到真正理解自己、能鏤骨銘心的人卻很難遇到。徑山杲（Jingshan Gao，禪師名）說，雪峰（Xuefeng，禪師名）不回答問題，讓天下人都疑惑不解。趙州（Zhaozhou，禪師名）說苦，面紅耳赤不如直言相告。妙喜（Miaoxi，禪師名）卻不是這樣，問：『古澗寒泉時如何？』答：『到江扶櫓棹。出岳濟民田。』問：『飲者如何？』答：『清涼肺腑。』這句話有兩個破綻。如果有人能辨別出來，就允許你具有參禪的眼力。育王權（Yuwang Quan，禪師名）說，一人隨波逐浪，一人截斷眾流，總欠缺領會。今天如果有人問『古澗寒泉時如何？』必須是親見雪峰。『飲者如何？』去問趙州。南堂欲（Nantang Yu，禪師名）說，雪峰一時的回答，不知道是否搔到了趙州的癢處。趙州忍不住，不覺刺到了雪峰的痛處。痛處癢，癢處痛，一時都轉移到了雪竇（Xuedou，禪師名）身上。且說這位僧人還曾夢見過嗎？瑞巖慍（Ruiyan Yun，禪師名）說，今天有人問『古澗寒泉時如何？』答：『螞蟻擎天柱。』問：『飲者如何？』答：『藕絲拄須彌（Xumi，山名）。』且說這與古人是相同還是不同？平陽忞（Pingyang Min，禪師名）說，山僧我不這樣說。然而『古澗寒泉時如何？』答：『浸爛鼻孔。』『飲者如何？』答：『穿過髑髏。』假設有個懂得氣息的人問道：『與龍池水是相同還是不同？』就對他說：『溪澗豈能留得住，終歸大海作波濤。』 黯淡的雲彩聚集覆蓋雪峰，青青的趙老有一雙明亮的眼睛。從前立下功勞卻無人認識，只要重新評論這蓋世的功勞。(寶峰照（Baofeng Zhao，禪師名）) 縱放和奪取還是老作家做得好，奔流的刀刃數也數不清。深深的澗底沒有人能到達，飲者又增添了眼裡的沙子。(佛心才（Foxin Cai，禪師名）) 雪峰的古澗泉水深，趙老的石橋水味苦。如果知道不同的水來自同一源頭，飲者不妨懷疑和領悟。不從鼻孔進入，白浪高三級。從此不再回答問題，難道就能免去高昂的代價嗎？金剛圈子和栗棘蓬，如果能理解透徹就能橫行四天下。

【English Translation】 English version: So, gathering for a banquet and joking seems like having kindred spirits. But it's rare to encounter someone who truly understands you and can appreciate you deeply. Jingshan Gao (Jingshan Gao, a Chan master) said, 'Xuefeng (Xuefeng, a Chan master) doesn't answer questions, causing confusion for everyone.' Zhaozhou (Zhaozhou, a Chan master) said 'bitterness,' it's better to speak frankly than to blush with shame. Miaoxi (Miaoxi, a Chan master) is not like that, he asks: 'What about the ancient stream and cold spring?' He answers: 'Go to the river to help with the oars. Go out of the mountain to help the people in the fields.' He asks: 'What about the drinker?' He answers: 'Cooling the lungs and viscera.' This saying has two flaws. If someone can discern them, then you are allowed to have the eye of Chan study. Yuwang Quan (Yuwang Quan, a Chan master) said, 'One person follows the waves, another cuts off the flow, both lack understanding.' Today, if someone asks, 'What about the ancient stream and cold spring?' It must be someone who has personally seen Xuefeng. 'What about the drinker?' Go ask Zhaozhou. Nantang Yu (Nantang Yu, a Chan master) said, 'Xuefeng's momentary answer, I don't know if it scratched Zhaozhou's itch. Zhaozhou couldn't help it, and unknowingly pricked Xuefeng's sore spot. The sore spot itches, the itchy spot hurts, and all of a sudden it's transferred to Xuedou (Xuedou, a Chan master). And has this monk ever dreamed of it?' Ruiyan Yun (Ruiyan Yun, a Chan master) said, 'Today someone asks, 'What about the ancient stream and cold spring?' Answer: 'Ants holding up the pillar of the sky.' Asks: 'What about the drinker?' Answer: 'Lotus root threads propping up Mount Sumeru (Sumi, a mountain name).' And is this the same or different from the ancients? Pingyang Min (Pingyang Min, a Chan master) said, 'I, the mountain monk, don't say it like that. However, 'What about the ancient stream and cold spring?' Answer: 'Soaking the nostrils rotten.' 'What about the drinker?' Answer: 'Piercing through the skull.' Suppose there is someone who understands the breath and asks: 'Is it the same or different from the Dragon Pool water?' Then tell him: 'How can the stream be kept, it will eventually return to the sea to make waves.' Dark clouds gather and cover Xuefeng, the green Zhao Lao has a pair of bright eyes. In the past, no one recognized the merits, just want to re-discuss the unparalleled merits. (Baofeng Zhao (Baofeng Zhao, a Chan master)) Letting go and seizing is still done well by the old masters, the flowing blades are countless. No one can reach the deep bottom of the ravine, and the drinker adds sand to his eyes. (Foxin Cai (Foxin Cai, a Chan master)) Xuefeng's ancient stream spring is deep, Zhao Lao's stone bridge water is bitter. If you know that different waters come from the same source, the drinker may as well doubt and understand. Not entering through the nostrils, the white waves are three levels high. From now on, no longer answering questions, can you avoid the high price? The Vajra circle and the chestnut hedgehog, if you can understand thoroughly, you can run rampant in the four worlds.

。(佛性泰)

彼此抽先局勢平。傍人道死底還生。兩邊對坐無言語。盡日時聞下子聲。(海舟慈)

連城價貴。徒遭刖足。肘后懸符。當堂鼓腹。不答話。更奇哉。春風破雪老梅開。(林皋豫)

嶺頭明月清光皦。照見夜行路不平。特地東君行禁令。更教疑殺浪遊人。(一庵月)

雪峰住后。僧問和尚見德山得個什麼便休去。師曰我當時空手去空手歸。

五祖演云。如今說與透未過者。有兩人從東京來。問伊近離何處。卻云蘇州。便問蘇州事如何。伊云一切尋常。雖然。瞞山僧不過。何故。祇為語音不同。畢竟如何。蘇州菱。邵伯藕。　保寧茂云。從門入者不是家珍。自己流出還同瓦礫。老東山依模脫墼。殊不知二大老食飽傷心。雖然。既是東京來。因甚卻說蘇州話。

展盡平生自己胸。全機涵蓋合圓融。頭頭不失寰中主。祇在逢緣不借中。(豁堂嵓)

雪峰因僧問。我眼本正因師故邪時如何。師曰迷逢達磨。曰我眼何在。師曰得不從師。

達磨迷時在少林。今人不曉為傳心。堪笑迷人逢達磨。三冬過後又新春。(天衣懷)

裂破古今沒窠臼。當機大闡血盆口。腳尖趯出佛如麻。李四張三無路走。(或庵體)

雪峰因僧請益臨濟四喝意旨。師曰我當

【現代漢語翻譯】 現代漢語譯本：

(佛性泰)

彼此互相牽制，局勢達到平衡。旁邊的人說，那已經死去的東西又復活了。兩人面對面坐著，一言不發，整天只能聽到下棋的聲音。(海舟慈)

價值連城的寶物，卻因此遭受斷足之刑。有了肘后懸符（指道術），卻只能當堂捧腹大笑。不回答問題，更是奇怪啊！如同春風吹散積雪，老梅樹開了花。(林皋豫)

山嶺上的明月，清澈的光輝照耀著，照見夜行之路的崎嶇不平。東君（春神）特意頒佈禁令，更讓那些四處漂泊的人疑慮重重。(一庵月)

雪峰禪師住持后，有僧人問：『和尚您當初在德山禪師那裡，得到了什麼才離開的？』雪峰禪師說：『我當時空手而去，又空手而歸。』

五祖法演禪師說：『現在說給那些還沒有開悟的人聽，有兩個人從東京來，問他們最近從哪裡離開，他們卻說是蘇州。便問蘇州的事情怎麼樣，他們說一切如常。』雖然如此，卻瞞不過我這個山僧。為什麼呢？只因爲他們的口音不同。究竟如何呢？蘇州的菱角，邵伯的藕。保寧茂禪師說：『從門進入的不是家裡的珍寶，自己流出來的東西也如同瓦礫。老東山禪師只是依樣畫葫蘆。』卻不知道這兩位老禪師吃飽了撐的。雖然如此，既然是從東京來的，為什麼卻說蘇州話呢？

充分展現平生所學，全部機用都包含在圓融之中。每個念頭都不失去宇宙的主宰，只在于隨緣而不依賴外物。(豁堂嵓)

雪峰禪師因為有僧人問：『我的眼睛本來是正的，因為老師的緣故而變得不正，這時該怎麼辦？』雪峰禪師說：『迷失了，就去尋找達磨祖師。』僧人問：『我的眼睛在哪裡？』雪峰禪師說：『得到了，也不要感謝老師。』

達磨祖師迷失時，身在少林寺。現在的人不明白這是爲了傳心。可笑那些迷失的人去尋找達磨祖師，三九嚴寒過去後又是新的春天。(天衣懷)

打破古今的窠臼，當機立斷，大張旗鼓。腳尖一踢，佛也像麻一樣多，李四張三無路可走。(或庵體)

雪峰禪師因為有僧人請教臨濟禪師四喝的意旨。雪峰禪師說：『我當』

【English Translation】 English version:

(Foxing Tai)

They restrain each other, and the situation reaches a balance. Someone nearby says that what was dead has come back to life. Two people sit facing each other without a word, and all day long only the sound of chess pieces being placed can be heard. (Haizhou Ci)

A treasure worth many cities, but suffers the punishment of having its feet cut off because of it. With a talisman hanging behind the elbow (referring to Taoist arts), one can only laugh heartily in public. Not answering the question is even stranger! Like the spring breeze scattering the snow, the old plum tree blooms. (Lingao Yu)

The bright moon on the mountain shines with clear light, illuminating the unevenness of the night road. The Lord of Spring (Dongjun) deliberately issues a decree, making those who wander around even more suspicious. (Yian Yue)

After Zen Master Xuefeng took charge, a monk asked: 'What did you gain from Zen Master Deshan that made you leave?' Zen Master Xuefeng said: 'I went empty-handed and returned empty-handed.'

Zen Master Wuzu Fayan said: 'Now, speaking to those who have not yet attained enlightenment, there are two people who came from Tokyo. When asked where they had recently left, they said Suzhou. When asked how things were in Suzhou, they said everything was normal.' Even so, they cannot deceive this mountain monk. Why? Only because their accents are different. What exactly is it? Suzhou water chestnuts, Shaobo lotus roots. Zen Master Baoning Mao said: 'What enters through the door is not a family treasure, and what flows out of oneself is like rubble.' Old Zen Master Dongshan simply copies the model. But they don't know that these two old Zen masters are just full and have nothing to do. Even so, since they came from Tokyo, why do they speak the Suzhou dialect?

Fully display one's lifelong learning, all functions are contained within the complete and harmonious whole. Every thought does not lose the master of the universe, only in accordance with conditions and not relying on external things. (Huotang Yan)

Zen Master Xuefeng was asked by a monk: 'My eyes were originally straight, but because of the teacher, they became crooked. What should I do?' Zen Master Xuefeng said: 'If you are lost, go find Bodhidharma.' The monk asked: 'Where are my eyes?' Zen Master Xuefeng said: 'If you get it, don't thank the teacher.'

When Bodhidharma was lost, he was in Shaolin Temple. People today do not understand that this is for the transmission of the mind. It is laughable that those who are lost go to find Bodhidharma. After the coldest days of winter, there is a new spring. (Tianyi Huai)

Break through the old patterns of the past and present, make decisive decisions, and make a big splash. With a flick of the toe, Buddhas are as numerous as hemp, and Li Si and Zhang San have nowhere to go. (Huoan Ti)

Zen Master Xuefeng was asked by a monk about the meaning of Zen Master Linji's four shouts. Zen Master Xuefeng said: 'I will'

初行腳時便過河北。已值大師遷化。所以至今不知。你要理會。可往見它直下兒孫。僧乃往見南院具陳前意。院展具遙禮雪峰曰。天下古佛。

中峰本云。言不在口。語不在舌。端的有來由。特地無交涉。臨濟四喝豈但雪峰不知。縱是它直下兒孫也未夢見在。祇如南院遙禮雪峰。是有來由耶。無交涉耶。者里定當得下。要見臨濟也不難。　肺山檀云。熟韜略而法戰異。雪峰直中未直。明制度而禮義生。南院仁卻不仁。惜者僧如說藥人。真藥現前竟不能識。若待雪峰道你要理會四喝意旨可見它直下兒孫。便合掌云臨濟今日猶在。后待南院展坐具遙禮雪峰。正好向前蹋倒云。恁么稱直下兒孫。敢保未許。當時者僧有者兩番手腳。不獨光揚臨濟。亦免後世滯句承言。　不韻音云。李北海善書。嘗謂似我者拙。學我者死。二師揭出臨濟通天活路。可謂生死知己。者僧雖似矮子觀場。亦有勘破二師處。

雪峰在洞山時。山問作甚麼來。師曰斫槽來。曰幾斧斫成。師曰一斧斫成。曰此是者邊事。那邊事作么生。師曰直得無下手處。曰此猶是者邊事。那邊事作么生。師休去。

汾陽昭代峰云。某甲早困也。　云溪挺云。洞山飛電閃晴空。雪峰擔云入巖壑。雖則兩兩作家。者里還欠一著。那一著。待枯木糝花即向汝

【現代漢語翻譯】 現代漢語譯本 當初我開始雲遊的時候就經過了河北，那時已經趕上雪峰禪師圓寂。所以直到現在我也不明白四喝的真意。你如果想要明白，可以去拜訪他的嫡系弟子。』那僧人於是去拜訪南院禪師，詳細地說明了之前的來意。南院禪師展開坐具，遙對著雪峰禪師的道場禮拜，說：『雪峰禪師是天下的古佛啊！』

中峰禪師評論說：『言語不在口頭上，話語不在舌頭上，其中確實有來由，但又特別地沒有關聯。臨濟禪師的四喝，豈止是雪峰禪師不明白，就算是他的嫡系弟子也未必能夢見。』就像南院禪師遙拜雪峰禪師，這其中是有來由呢，還是沒有關聯呢？』如果能在這裡確定下來，要見到臨濟禪師也不難。

肺山檀禪師評論說：『精通韜略才能使法戰不同凡響，雪峰禪師的直率中還有不直率的地方；明白制度才能產生禮義，南院禪師的仁慈卻是不仁慈。可惜這個僧人就像是說藥的人，真正的藥出現在眼前竟然不能識別。如果等到雪峰禪師說『你想要明白四喝的意旨，可以去拜訪他的嫡系弟子』，（僧人）就應該合掌說『臨濟禪師今天仍然存在』。之後等到南院禪師展開坐具遙拜雪峰禪師的時候，正好應該上前把他踢倒，說『像你這樣稱呼嫡系弟子，我敢保證你還沒有被認可』。當時如果這個僧人有這兩下手段，不僅能光大臨濟宗，也能避免後世的人拘泥於語句而承襲言論。』

不韻音禪師評論說：『李北海擅長書法，曾經說過『像我的人很笨拙，學我的人會死』。這兩位禪師揭示出臨濟宗通往天外的活路，可以說是生死知己。這個僧人雖然像是矮子看戲，但也有些勘破兩位禪師的地方。』

雪峰禪師在洞山禪師那裡的時候，洞山禪師問：『你來這裡做什麼？』雪峰禪師說：『來砍木槽。』洞山禪師問：『要砍幾斧才能砍成？』雪峰禪師說：『一斧就能砍成。』洞山禪師說：『這是這邊的事情，那邊的事情怎麼樣？』雪峰禪師說：『簡直沒有下手的地方。』洞山禪師說：『這仍然是這邊的事情，那邊的事情怎麼樣？』雪峰禪師無言以對。

汾陽昭禪師代替雪峰禪師回答說：『我早就困了。』

云溪挺禪師評論說：『洞山禪師的提問就像是飛電閃過晴空，雪峰禪師的回答就像是揹著雲霧進入巖壑。雖然兩人都是內行，但這裡還欠缺一著。』那一著是什麼呢？『等到枯木開花的時候就告訴你。』

【English Translation】 English version When I first started my pilgrimage, I passed through Hebei. It was already after the passing away of Xuefeng (Snowy Peak, a Zen master). Therefore, I still don't understand the true meaning of the four shouts. If you want to understand, you can visit his direct descendants.' The monk then went to visit Nanyuan (South Garden, a Zen master) and explained his intention in detail. Nanyuan spread out his sitting cloth and bowed remotely towards Xuefeng's monastery, saying, 'Xuefeng is an ancient Buddha of the world!'

Zen Master Zhongfeng commented: 'Words are not in the mouth, speech is not on the tongue; there is indeed a reason for it, but it is particularly unrelated. The four shouts of Linji (Lin Chi, a Zen master), not only Xuefeng did not understand, even his direct descendants may not have dreamed of it.' Like Nanyuan remotely bowing to Xuefeng, is there a reason for it, or is it unrelated?' If you can determine it here, it is not difficult to see Linji.

Zen Master Feishan Tan commented: 'Proficiency in strategy makes the Dharma battle extraordinary; Xuefeng's directness still has indirectness. Understanding the system gives rise to etiquette and righteousness; Nanyuan's kindness is unkind. It is a pity that this monk is like a person talking about medicine; he cannot recognize the real medicine when it appears before him. If you wait for Xuefeng to say, 'If you want to understand the meaning of the four shouts, you can visit his direct descendants,' (the monk) should put his palms together and say, 'Linji is still here today.' Later, when Nanyuan spread out his sitting cloth and bowed remotely to Xuefeng, he should have stepped forward and kicked him down, saying, 'Calling direct descendants like this, I dare to guarantee that you have not been approved.' If this monk had these two skills at that time, he would not only glorify the Linji sect, but also avoid later generations being bound by sentences and inheriting words.'

Zen Master Buyunyin commented: 'Li Beihai was good at calligraphy and once said, 'Those who are like me are clumsy, and those who learn from me will die.' These two masters revealed the living path of Linji leading to the heavens, and can be said to be life-and-death confidants. Although this monk is like a short man watching a play, he also has some understanding of the two masters.'

When Xuefeng was with Zen Master Dongshan (Tung-shan, a Zen master), Dongshan asked, 'What are you here to do?' Xuefeng said, 'To chop a trough.' Dongshan asked, 'How many axes will it take to chop it?' Xuefeng said, 'One axe will do it.' Dongshan said, 'This is the matter of this side; what about the matter of that side?' Xuefeng said, 'There is simply no place to start.' Dongshan said, 'This is still the matter of this side; what about the matter of that side?' Xuefeng was speechless.

Zen Master Fenyan Zhao answered on behalf of Xuefeng: 'I am already sleepy.'

Zen Master Yunxi Ting commented: 'Dongshan's question is like lightning flashing across a clear sky; Xuefeng's answer is like carrying clouds into a rocky ravine. Although both are experts, there is still one thing missing here.' What is that one thing? 'I will tell you when the withered tree blooms.'

道。

雪峰因僧問。寂寂無依時如何。師曰猶是病。曰轉后如何。師曰船子下揚州。

寂寂無依病正深。雪老當年痛處針。一喚喚回春夢破。千山渾作木龍吟。(自得暉)

雪峰因僧問。聲聞人見性如夜見月。菩薩人見性如晝見日。未審和尚見性如何。師打三棒。僧復問巖頭。頭打三掌。

翠峰顯云。應病設藥。且與三下。若據令而行。合打多少。　天童覺舉翠峰語畢云。翠峰一期趁快。往往後人作行令會。殊不知雪峯巖頭是個無固必漢。　南堂欲云。前三后三。應病與藥。據令而行。別有一著。顧侍者云是那一著。侍者擬議。便打出。　愚庵盂云。雪峰打。巖頭打。若論見性。猶隔羅縠在。　云怡濌云。巖頭雪峰同出德山之門。橫行天下。無敢攖其鋒者。無端被個孟八郎漢拶著。直得手忙腳亂。

雪峰示眾。此事不從唇吻得。不從黃卷上得。不從諸方老宿得。合從什麼處得。也須仔細。

一滴珍珠紅酦醅。慇勤相勸兩三回。到頭欲盡東君意。吞盡臨行上馬杯。(皖山凝)

娥𩯭雲鬟巧㨾梳。羅裳拂拂倩人沽。為敲玉板歌春怨。低露花容見也無。(嘯月朗)

雪峰辭洞山。山曰子向甚處去。師曰歸嶺中去。曰當時從甚路出。師曰從飛猿嶺出。曰今迴向甚路去。師曰

【現代漢語翻譯】 現代漢語譯本 道。

雪峰（Xuefeng，人名）因僧人問：『寂靜無依的時候如何？』 雪峰（Xuefeng）說：『這仍然是病。』 僧人說：『轉變之後如何？』 雪峰（Xuefeng）說：『船子（Chuanzi，人名）下揚州。』

寂靜無依，病正深沉。雪峰老禪師當年痛下鍼砭。一聲喚醒，春夢破滅，千山萬壑都化作木龍吟嘯。（自得暉）

雪峰（Xuefeng）因僧人問：『聲聞乘人見性，如同夜晚見月亮；菩薩乘人見性，如同白天見太陽。不知和尚您見性如何？』 雪峰（Xuefeng）打了三棒。僧人又去問巖頭（Yantou，人名），巖頭（Yantou）打了三掌。

翠峰（Cuifeng，山名）顯云：『應病施藥，且先打三下。如果按照規矩來，應該打多少？』 天童覺（Tiantong Jue，人名）舉翠峰（Cuifeng）的話說完，又說：『翠峰（Cuifeng）一時逞快，往往後人當作行令遊戲。殊不知雪峰（Xuefeng）、巖頭（Yantou）都是沒有固定章法的人。』 南堂欲（Nantang Yu，人名）說：『前三下，后三下，應病給藥。如果按照規矩來，還有一著。』 問侍者：『是哪一著？』 侍者猶豫不決，便被打出。 愚庵盂（Yu'an Yu，人名）說：『雪峰（Xuefeng）打，巖頭（Yantou）打，如果論見性，還隔著一層薄紗。』 云怡濌（Yun Yi Se，人名）說：『巖頭（Yantou）、雪峰（Xuefeng）同出德山（Deshan，人名）之門，橫行天下，沒有人敢觸其鋒芒。無端被孟八郎（Meng Balang，人名）這樣的人逼迫，弄得手忙腳亂。』

雪峰（Xuefeng）向大眾開示：『這件事不是從口頭上得來的，不是從書本上得來的，不是從各處老修行那裡得來的，應該從什麼地方得來？』 也需要仔細參詳。

一滴珍珠般的紅酒，慇勤勸飲兩三回。最終想要領會春天的意境，就一口吞下臨行前的上馬杯。（皖山凝）

精巧地梳著如雲的秀髮，輕拂羅裙，請人沽酒。為敲玉板，歌唱春天的幽怨，低頭露出花容，能見到嗎？（嘯月朗）

雪峰（Xuefeng）向洞山（Dongshan，人名）辭行。洞山（Dongshan）問：『你向什麼地方去？』 雪峰（Xuefeng）說：『回山嶺中去。』 洞山（Dongshan）問：『當初從哪條路出來的？』 雪峰（Xuefeng）說：『從飛猿嶺出來的。』 洞山（Dongshan）問：『這次又向哪條路去？』 雪峰（Xuefeng）說：『

【English Translation】 English version The Way.

Xuefeng (雪峰, a name) asked a monk: 'What is it like when one is lonely and without reliance?' Xuefeng (雪峰) said: 'That is still a sickness.' The monk said: 'What is it like after the transformation?' Xuefeng (雪峰) said: 'Chuanzi (船子, a name) goes down to Yangzhou.'

Loneliness and lack of reliance, the sickness is deep. Old Master Xue (雪) applied the needle where it hurt. One call awakens, the spring dream is shattered, and a thousand mountains become the roar of a wooden dragon. (Zi Dehui 自得暉)

Xuefeng (雪峰) asked a monk: 'A Shravaka (聲聞乘人) sees the nature like seeing the moon at night; a Bodhisattva (菩薩乘人) sees the nature like seeing the sun in the daytime. I wonder, how does the venerable monk see the nature?' Xuefeng (雪峰) struck him three times with his staff. The monk then asked Yantou (巖頭, a name), who slapped him three times.

Cuifeng (翠峰, a mountain name) manifested, saying: 'Administering medicine according to the illness, let's give three strikes first. If we follow the rules, how many strikes should be given?' Tiantong Jue (天童覺, a name) finished quoting Cuifeng's (翠峰) words and said: 'Cuifeng (翠峰) was quick for a moment, and later generations often treat it as a game. Little do they know that Xuefeng (雪峰) and Yantou (巖頭) are people without fixed rules.' Nantang Yu (南堂欲, a name) said: 'Three before, three after, administering medicine according to the illness. If we follow the rules, there is another move.' He asked the attendant: 'What is that move?' The attendant hesitated and was struck out. Yu'an Yu (愚庵盂, a name) said: 'Xuefeng (雪峰) strikes, Yantou (巖頭) strikes, but when it comes to seeing the nature, there is still a layer of gauze in between.' Yun Yi Se (云怡濇, a name) said: 'Yantou (巖頭) and Xuefeng (雪峰) came from the school of Deshan (德山, a name), roaming the world, and no one dared to challenge their sharpness. Unexpectedly, they were pressed by someone like Meng Balang (孟八郎, a name), making them flustered.'

Xuefeng (雪峰) addressed the assembly: 'This matter is not obtained from the lips, not obtained from the scriptures, not obtained from the old practitioners everywhere. From where should it be obtained?' It also requires careful consideration.

A drop of pearl-like red wine, earnestly urging to drink two or three times. In the end, wanting to understand the intention of spring, swallow the farewell cup before leaving. (Wanshan Ning 皖山凝)

Skillfully combing the cloud-like hair, lightly brushing the silk skirt, asking someone to buy wine. Knocking on the jade clapper, singing the grievances of spring, lowering the head to reveal the flower-like face, can it be seen? (Xiaoyue Lang 嘯月朗)

Xuefeng (雪峰) bid farewell to Dongshan (洞山, a name). Dongshan (洞山) asked: 'Where are you going?' Xuefeng (雪峰) said: 'Returning to the mountains.' Dongshan (洞山) asked: 'Which road did you come out of in the beginning?' Xuefeng (雪峰) said: 'I came out of Flying Monkey Ridge.' Dongshan (洞山) asked: 'Which road are you going to this time?' Xuefeng (雪峰) said: '

飛猿嶺去。曰有一人不從飛猿嶺去。子還識否。師曰不識。曰為甚不識。師曰它無面目。曰。子既不識。爭知無面目。師無對。

瑯玡覺云。心粗者識。　法林音云。若以理論。洞山不會直路接人。若以事論。雪峰至今還在半途。若果從飛猿嶺來。自然另有一番舉止。諸人要識者無面目底。不妨于雪峰處會其體。于洞山處會其用。

不打飛鳶便到來。大圓鏡里絕塵埃。東君節令分明也。桃李年年二月開。(自得暉)

雪峰問僧近離甚處。曰覆船。師曰。生死海未渡。為甚麼便覆卻船。僧無語。乃回舉似覆船。船曰何不道渠無生死。僧再來進其語。師曰此不是汝語。曰是覆船恁么道。師曰。我有二十棒寄打覆船。二十棒老僧自吃。要且不幹阇黎事。

翠峰顯向為什麼便覆船處代僧云。久響雪峰。待峰擬議。拂袖便出。又于不幹阇黎事處云。能區能別。能殺能活。若也辨得。天下橫行。　昭覺勤代僧便與掀倒禪床。復云。雪峰有驗人句。覆船有透關眼。翠峰有陷虎機。崇寧成得個甚麼邊事。　徑山杲云。作家宗師。天然猶在。然雖如是。也是作賊人心虛。是則不幹者僧事。二十棒何須自吃。當時但添打覆船便了。渠過在什麼處。老老大大不合與人代語。　天寧琦云。如覆船道渠無生死。還契雪峰

【現代漢語翻譯】 現代漢語譯本： 有人從飛猿嶺（Fēi Yuán Lǐng，地名）回來，（洞山良價禪師）問道：『有一個人不從飛猿嶺回來，你還認識嗎？』 洞山禪師回答：『不認識。』 （那人）問：『為什麼不認識？』 洞山禪師回答：『他沒有面目。』 （那人）問：『你既然不認識，怎麼知道他沒有面目？』 洞山禪師無言以對。

瑯玡覺（Lángyé Jué，人名）評論說：『心粗的人才認識。』 法林音（Fǎ Lín Yīn，人名）評論說：『如果從理論上講，洞山（Dòngshān，指洞山良價禪師）不會用直截了當的方式接引人。如果從實際上講，雪峰（Xuěfēng，指雪峰義存禪師）至今還在半途。如果真的從飛猿嶺來，自然會另有一番舉止。各位想要認識那個沒有面目的東西，不妨在雪峰處體會它的本體，在洞山處體會它的作用。』

不打飛鳶便到來，大圓鏡里絕塵埃。東君節令分明也，桃李年年二月開。（自得暉（Zì Dé Huī，人名））

雪峰（Xuěfēng，指雪峰義存禪師）問一個僧人最近從哪裡來。僧人回答：『覆船（Fù Chuán，地名）。』 雪峰禪師說：『生死海還沒渡過，為什麼就把船打翻了？』 僧人無話可說。於是回去把這話告訴了覆船。覆船說：『為什麼不說他沒有生死？』 僧人再次來（見雪峰禪師），說了這句話。雪峰禪師說：『這不是你的話。』 僧人說：『是覆船這麼說的。』 雪峰禪師說：『我有二十棒要寄打覆船，二十棒老僧自己吃。但這件事與你無關。』

翠峰顯（Cuì Fēng Xiǎn，人名）爲了那個僧人，在『為什麼就把船打翻了』這句話處，代替僧人回答說：『久仰雪峰。』 等雪峰禪師想要評論時，（翠峰顯）拂袖便走。又在『與你無關』這句話處評論說：『能區分，能辨別，能殺，能活。如果能辨別清楚，就可以天下橫行。』 昭覺勤（Zhāo Jué Qín，人名）代替僧人，便把禪床掀翻。又說：『雪峰有檢驗人的句子，覆船有透徹的眼光，翠峰有設陷阱的機關。崇寧成（Chóng Níng Chéng，人名）算得了什麼？』 徑山杲（Jìng Shān Gǎo，人名）評論說：『作家的宗師，天然的本性還在。雖然如此，也是做賊人心虛。這樣說來，這件事與那個僧人無關，二十棒何須自己吃。當時只要再打覆船一頓就行了。覆船的過錯在哪裡？老老實實的不該替人說話。』 天寧琦（Tiān Níng Qí，人名）評論說：『如果覆船說他沒有生死，還能契合雪峰（的意圖）。』

【English Translation】 English version: A person came from Feiyuan Ridge (Fēi Yuán Lǐng, place name). (Zen Master Dongshan Liangjie) asked: 'There is a person who did not come from Feiyuan Ridge, do you still recognize him?' Zen Master Dongshan replied: 'I don't recognize him.' (That person) asked: 'Why don't you recognize him?' Zen Master Dongshan replied: 'He has no face.' (That person) asked: 'Since you don't recognize him, how do you know he has no face?' Zen Master Dongshan was speechless.

Langye Jue (Lángyé Jué, person's name) commented: 'Only a coarse mind recognizes.' Falin Yin (Fǎ Lín Yīn, person's name) commented: 'If speaking theoretically, Dongshan (Dòngshān, referring to Zen Master Dongshan Liangjie) would not use a direct way to receive people. If speaking practically, Xuefeng (Xuěfēng, referring to Zen Master Xuefeng Yicun) is still halfway there. If truly coming from Feiyuan Ridge, there would naturally be a different demeanor. If you all want to recognize that faceless thing, you might as well experience its substance at Xuefeng's place and experience its function at Dongshan's place.'

'Without striking the flying kite, it arrives; inside the great round mirror, dust is completely gone. The season of the Lord of the East is also clear; peach and plum blossoms bloom every year in the second month.' (Zide Hui (Zì Dé Huī, person's name))

Xuefeng (Xuěfēng, referring to Zen Master Xuefeng Yicun) asked a monk where he had recently come from. The monk replied: 'Overturned Boat (Fù Chuán, place name).' Zen Master Xuefeng said: 'The sea of birth and death has not yet been crossed, why did you overturn the boat?' The monk had nothing to say. So he went back and told this to Overturned Boat. Overturned Boat said: 'Why didn't you say he has no birth and death?' The monk came again (to see Zen Master Xuefeng) and said this. Zen Master Xuefeng said: 'These are not your words.' The monk said: 'Overturned Boat said it like that.' Zen Master Xuefeng said: 'I have twenty blows to send to hit Overturned Boat, the old monk will take the twenty blows himself. But this matter has nothing to do with you.'

Cuifeng Xian (Cuì Fēng Xiǎn, person's name), for the sake of that monk, at the phrase 'why did you overturn the boat,' answered on behalf of the monk: 'I have long admired Xuefeng.' When Zen Master Xuefeng wanted to comment, (Cuifeng Xian) flicked his sleeves and left. Also, at the phrase 'has nothing to do with you,' he commented: 'Able to distinguish, able to differentiate, able to kill, able to enliven. If you can discern clearly, you can roam freely under heaven.' Zhaojue Qin (Zhāo Jué Qín, person's name), on behalf of the monk, overturned the Zen bed. He also said: 'Xuefeng has sentences for testing people, Overturned Boat has penetrating eyes, Cuifeng has a trap-setting mechanism. What does Chongning Cheng (Chóng Níng Chéng, person's name) amount to?' Jingshan Gao (Jìng Shān Gǎo, person's name) commented: 'The master of writers, the natural nature is still there. Even so, it is also the guilty conscience of a thief. In this way, this matter has nothing to do with that monk, why take the twenty blows yourself. At that time, just beat Overturned Boat again and it would be done. Where is Overturned Boat's fault? An old man should not speak for others.' Tianning Qi (Tiān Níng Qí, person's name) commented: 'If Overturned Boat said he has no birth and death, it would still be in accord with Xuefeng (intentions).'

意么。如契。為什麼道有二十棒寄打覆船。二十棒老僧自吃。者里若會。便見妙喜道作賊人心虛。勘破雪峰了也。是則不幹者僧事。二十棒何須自吃。但添打覆船便了。你道妙喜還有過也無。頭上著枷。腳下著杻。　夾山豫代僧云。幸知和尚是作家。

遐方不許貢珍奇。密召惟教進荔枝。漢武碧桃曾比得。枉令曼倩作偷兒。(海舟慈)

笑他鸚鵡學人言。枝北枝南頻往還。末上豈知風力健。折教毛羽落珊珊。(卓峰元)

雪峰在洞山。山曰入門來須得有語。不得道早個入了。師曰某甲無口。曰無口且從還我眼來。師休去。

長慶棱云。某甲謹退。

雪峰山下一住庵僧。多年不剃頭。有問如何是西來意。僧曰溪深杓柄長。師聞乃袖刀躬訪。才見便問道得即不剃你頭。僧便洗頭跪師前。師乃剃之。

昭覺勤云。庵主雖生鐵鑄就。爭奈雪峰是本分鉗錘。當初若祇顢頇。那顯驚天動地。還委悉么。金鏃慣調曾百戰。鐵鞭多力恨無仇。　理安問云。庵主要得便宜。末後卻輸雪峰一籌。　勝法法雲。雪峰愛討便宜。始終被庵主勘破。

雪老垂慈肯訪它。一毫頭上辨龍蛇。須知不涉言詮外。脫體風流出當家。(東山源)

雪峰問僧。見說大德曾為天使來是否。曰不敢。師曰爭解與

【現代漢語翻譯】 現代漢語譯本： 這是什麼意思呢？就像（佛法）相契合一樣。為什麼說有二十棒要打翻船（比喻說法不正）？這二十棒老僧（指雪峰）自己承擔。如果在這裡領會了，就能明白妙喜（禪師）所說的『做賊的人心虛』。雪峰已經被勘破了。如果這樣，就與這位僧人無關了，二十棒又何必自己承擔呢？只要再打翻船就可以了。你們說妙喜還有過錯嗎？（他）頭上戴著枷，腳上帶著鐐銬。 夾山（禪師）代替僧人說：『幸好我知道和尚是真正的修行人。』

（海舟慈禪師的偈頌） 遙遠的地方不許進貢珍奇之物，秘密召見只教人進獻荔枝。漢武帝用碧桃來相比，白白地讓東方朔做了偷桃的小兒。

（卓峰元禪師的偈頌） 嘲笑鸚鵡學人說話，在樹枝的南北兩邊頻繁來往。哪裡知道樹梢上的風力強勁，折斷了它的羽毛，使其紛紛落下。

雪峰（禪師）在洞山（禪師處）。洞山說：『入門來必須說出一句話，不能說早就入門了。』雪峰說：『我沒有口。』洞山說：『沒有口且先還我眼來。』雪峰離開了。

長慶棱（禪師）說：『我謹退下了。』

雪峰山下住著一位庵僧，多年不剃頭。有人問他什麼是西來意（禪宗的宗旨），僧人說：『溪深杓柄長。』雪峰聽了，就帶著刀親自去拜訪。剛一見面就問：『說得對就不剃你的頭。』僧人便洗了頭跪在雪峰面前，雪峰就給他剃了頭。

昭覺勤（禪師）說：『庵主雖然像生鐵鑄成，無奈雪峰是本分的鉗錘。當初如果只是糊里糊塗，怎麼能顯出這驚天動地的手段？還明白嗎？金箭經常調教，經歷過無數次戰鬥，鐵鞭力氣很大，只恨沒有仇敵。』理安問（禪師）說：『庵主要得到便宜，最後卻輸了雪峰一籌。』勝法法（禪師）說：『雪峰愛討便宜，始終被庵主看破。』

（東山源禪師的偈頌） 雪峰老禪師慈悲肯來拜訪他，在一毫頭上辨別龍蛇（比喻辨別真偽）。須知不涉及言語之外的，脫離形體的風流出自當家（指雪峰）。

雪峰問僧人：『聽說大德曾經做過天使來，是這樣嗎？』僧人說：『不敢當。』雪峰說：『怎麼理解與……』

【English Translation】 English version: What does this mean? It's like (the Dharma) being in accord. Why is it said that twenty blows should be given to overturn the boat (a metaphor for incorrect teaching)? The old monk (referring to Xuefeng) takes these twenty blows himself. If you understand this, you'll see Miaoxi's (Zen master's) saying, 'A thief has a guilty conscience.' Xuefeng has already been seen through. If so, it has nothing to do with this monk, so why should he take the twenty blows himself? Just overturn the boat again. Do you say Miaoxi still has faults? (He) wears a cangue on his head and shackles on his feet.

Jiashan (Zen master) speaks on behalf of the monk: 'Fortunately, I know that the abbot is a true practitioner.'

(Zen Master Haizhou Ci's verse) Distant lands are not allowed to offer rare and precious things; secret summons only instruct people to offer lychees. Emperor Wu of Han compared them to jade peaches, causing Dongfang Shuo to be a peach-stealing child in vain.

(Zen Master Zhuofeng Yuan's verse) Laughing at the parrot learning human speech, frequently going back and forth between the north and south of the branches. How could it know that the wind on the treetop is strong, breaking its feathers and causing them to fall one by one.

Xuefeng (Zen master) was at Dongshan's (Zen master's place). Dongshan said, 'When entering the gate, you must say a word; you cannot say that you entered long ago.' Xuefeng said, 'I have no mouth.' Dongshan said, 'If you have no mouth, then return my eyes to me first.' Xuefeng left.

Changqing Leng (Zen master) said, 'I respectfully withdraw.'

A hermitage monk lived below Xuefeng Mountain, not shaving his head for many years. Someone asked him what the meaning of the Westward Transmission (the essence of Zen Buddhism) was, and the monk said, 'The stream is deep, the handle of the ladle is long.' Xuefeng heard this and personally visited him with a knife. As soon as he saw him, he asked, 'If you speak correctly, I won't shave your head.' The monk then washed his head and knelt before Xuefeng, and Xuefeng shaved his head.

Zhaojue Qin (Zen master) said, 'Although the hermitage monk is like cast iron, Xuefeng is a hammer and tongs of his original nature. If he had just been muddle-headed at the beginning, how could he have revealed this earth-shattering means? Do you understand? Golden arrows are often trained and have experienced countless battles; iron whips are very strong, only hating that there are no enemies.' Lian asked (Zen master) said, 'The hermitage monk wanted to gain an advantage, but in the end, he lost to Xuefeng.' Shengfafa (Zen master) said, 'Xuefeng loves to seek advantages, but in the end, he was seen through by the hermitage monk.'

(Zen Master Dongshan Yuan's verse) Old Zen Master Xuefeng compassionately deigned to visit him, distinguishing dragons and snakes (a metaphor for distinguishing truth from falsehood) on the tip of a hair. You must know that it does not involve anything outside of words; the uninhibited elegance that transcends form comes from the master of the house (referring to Xuefeng).

Xuefeng asked a monk, 'I heard that you, Great Virtue, once served as an angel, is that so?' The monk said, 'I dare not claim that.' Xuefeng said, 'How do you understand with...'

么來。曰仰慕道德豈憚關山。師曰汝猶醉在。出去。僧便出。師召大德。僧回首。師曰是什麼。僧亦曰是什麼。師曰者漆桶。僧無語。師回顧鏡清曰。好個師僧。向漆桶裡著倒。清曰和尚豈不是據款結案。師曰。也是我尋常用底。忽若喚回道是什麼。被它道者漆桶又作么生。曰成何道理。師曰我與么及伊。汝又道據款結案。它與么及我。汝又道成何道理。一等是與么時節。其間何故有得與不得。曰。不見道醍醐上味為世所珍。遇斯等人反成毒藥。

翠峰顯云。看它父子相投言。氣相合知者。謂粉骨碎身此恩難報。不知者謂扶高抑下。臨危悚人。毒藥醍醐千載龜鑑。還會么。者漆桶。　石庵琈云。雪峰頭頭漏泄。者僧筑著磕著。直饒喚得回頭。依舊面前如漆。

雪峰因閩帥施銀交床。僧問和尚受大王如此供養如何報答。師以手拓地曰少打我。

僧問疏山。雪峰道少打我意作么生。山云。頭上插瓜齏。垂尾腳跟齊。

因問如何報主恩。舉畢全收坐要津。船頭若有風浪動。滿目流沙不見人。(汾陽昭)

不知將底報君恩。風起江湖水皺痕。一片古帆乘興去。與誰相逐過天門。(保寧勇)

受施兩邊俱是幻。臨機何不惜眉須。也知此外無長伎。咄者黔州老瞎驢。(寶葉源)

雪峰

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『從哪裡來？』雪峯迴答說：『仰慕您的道德，哪裡會畏懼關山的遙遠。』雪峰說：『你還沉醉其中。出去！』僧人便出去了。雪峰呼喚大德。僧人回頭。雪峰說：『是什麼？』僧人也說：『是什麼？』雪峰說：『這個漆桶！』僧人無語。雪峯迴頭對鏡清說：『好一個師僧，向漆桶裡栽倒。』鏡清說：『和尚您豈不是據款結案？』雪峰說：『這也是我尋常所用的。忽然喚他回頭道是什麼，被他道者漆桶又怎麼辦？』鏡清說：『成什麼道理？』雪峰說：『我這樣及他，你又道據款結案。他那樣及我，你又道成何道理。同樣是這樣的時候，其中為何有得與不得？』鏡清說：『不見道醍醐上味為世所珍，遇斯等人反成毒藥。』

翠峰顯說：『看他父子相投的言語，氣味相合。知者說，粉骨碎身也難以報答此恩。不知者說，扶高抑下，臨危悚人。毒藥醍醐，千載龜鑑。』還會么？『這個漆桶！』石庵琈說：『雪峰頭頭漏泄，這個僧人筑著磕著。直饒喚得回頭，依舊面前如漆。』

雪峰因為閩帥施捨銀交床。僧人問：『和尚您接受大王如此供養，如何報答？』雪峰用手拍地，說：『少打我！』

僧人問疏山：『雪峰道「少打我」，意作么生？』疏山云：『頭上插瓜齏，垂尾腳跟齊。』

有人問如何報答施主恩德。舉畢全收，坐在要津。船頭若有風浪動，滿目流沙不見人。（汾陽昭）

不知將什麼報答君恩。風起江湖，水皺痕。一片古帆乘興去，與誰相逐過天門。（保寧勇）

受施兩邊俱是幻，臨機何不惜眉須。也知此外無長伎，咄！這個黔州老瞎驢。（寶葉源）

雪峰

【English Translation】 English version: A monk asked: 'Where do you come from?' Xuefeng (Snowy Peak) replied: 'Admiring your virtue, how could I fear the distance of the Guanshan (mountain passes)?' Xuefeng said: 'You are still intoxicated. Get out!' The monk then left. Xuefeng called out to the senior monk. The monk turned his head. Xuefeng said: 'What is it?' The monk also said: 'What is it?' Xuefeng said: 'This lacquer bucket!' The monk was speechless. Xuefeng turned to Jingqing (Mirror Clarity) and said: 'What a fine monk, falling into the lacquer bucket.' Jingqing said: 'Isn't the abbot settling the case according to the regulations?' Xuefeng said: 'This is what I usually use. If I suddenly called him back and asked what it is, what would happen if he said it was a lacquer bucket?' Jingqing said: 'What kind of reasoning is that?' Xuefeng said: 'When I approach him in this way, you say I am settling the case according to the regulations. When he approaches me in that way, you say it's unreasonable. It's the same situation, so why is there gain and loss in between?' Jingqing said: 'Haven't you heard that the supreme taste of ghee (clarified butter) is treasured by the world, but it turns into poison when encountered by such people?'

Cuifeng Xian (Emerald Peak Manifestation) said: 'Look at the words of father and son resonating with each other, their spirits in harmony. Those who understand say that even pulverizing bones and crushing the body is not enough to repay this kindness. Those who do not understand say it's supporting the high and suppressing the low, frightening people in times of danger. Poison and ghee, a mirror for thousands of years.' Do you understand? 'This lacquer bucket!' Shi'an Fu (Stone Hermitage Floating) said: 'Xuefeng leaks everything out, and this monk bumps and stumbles. Even if you call him back, his face is still like lacquer.'

Because the military governor of Min (Fujian province) donated a silver bed, a monk asked: 'Abbot, you receive such offerings from the great king, how will you repay him?' Xuefeng slapped the ground with his hand and said: 'Hit me less!'

A monk asked Shushan (Sparse Mountain): 'What does Xuefeng mean by saying 'Hit me less'?' Shushan said: 'Wearing pickled melon on the head, tail drooping and heels aligned.'

Someone asked how to repay the grace of the benefactor. After the offering is complete, sit in the important position. If there are storms at the bow of the boat, the eyes are full of quicksand and no one can be seen. (Fenyang Zhao)

I don't know what to use to repay the grace of the ruler. The wind rises in the rivers and lakes, and the water wrinkles. A piece of ancient sail goes away with pleasure, with whom to chase through the heavenly gate. (Baoning Yong)

Giving and receiving are both illusions, why not cherish your eyebrows when facing the opportunity? Also know that there are no other long skills, tut! This old blind donkey from Qianzhou (Guizhou). (Baoye Yuan)

Xuefeng

問僧什麼去。曰普請去。師曰去。

雲門偃云。此是隨語識人。　天童覺云。莫動著。動著三十棒。雲門道隨語識人。又是為蛇畫足。　實壽方云。雪峰老漢多是事因叮囑起。已往莫究。直饒天童與么。又何止揚聲止響。三十棒卻須自吃始得。

雪峰問僧甚處來。曰浙中來。師曰船來陸來。曰二途俱不涉。師曰爭得到者里。曰有什麼隔礙。師打趁出。僧過十年再來。師問甚處來。曰湖南。師曰湖南與者里相去多少。曰不隔。師豎拂子曰還隔者個么。曰若隔即不到也。師又打趁出。僧住后。凡見人便罵。師有同行特去訪問。僧舉前話。同行詬叱為它說破。僧當時悲泣。嘗向中夜焚香遙禮。

高峰妙云。者個公案頗類德山拓缽。諸人但于德山低頭處見得。便會雪峰打意。于巖頭不肯處見得。便會者僧罵意。于巖頭密啟處見得。便會同行點破意。于巖頭撫掌處見得。便會者僧悲泣意。又于巖頭受記處見得。便會者僧遙禮意。西峰今日將二老父父子子縛作一束。拋向諸人面前了也。要見二老則易。要見西峰則難。何故。有眼無耳朵。六月火邊坐。

戴角擎頭去復來。雪庭兩見戰旗開。軍前不誤將軍令。空有英雄出九垓。九垓雖出有牢關。未透牢關未足觀。棒頭有眼明如日。要識真金火里看。(佛燈珣

【現代漢語翻譯】 現代漢語譯本 問僧人：『你從哪裡來？』僧人回答：『我從普請（指寺院中的集體勞動）回來。』禪師說：『去吧。』

雲門偃（禪師名）說：『這是根據對方的話語來識別判斷人。』天童覺（禪師名）說：『不要動它，一動就打三十棒。』雲門說根據對方的話語來識別判斷人，這又是畫蛇添足。』實壽方（禪師名）說：『雪峰（禪師名）老和尚大多是事情因為叮囑而起，已經過去的事情就不要再追究了。即使天童這樣說，也不過是揚聲止響而已，那三十棒最終還是要自己承受。』

雪峰問僧人從哪裡來，僧人回答說從浙江來。雪峰問：『是坐船來的還是走路來的？』僧人回答說：『兩條路都沒有走。』雪峰問：『那你怎麼到這裡的？』僧人回答說：『有什麼阻礙呢？』雪峰就打他，把他趕了出去。僧人過了十年再次來拜訪，雪峰問他從哪裡來，僧人回答說從湖南來。雪峰問：『湖南和這裡相距多少？』僧人回答說：『沒有間隔。』雪峰豎起拂塵說：『還隔著這個嗎？』僧人回答說：『如果隔著，就到不了這裡了。』雪峰又打他，把他趕了出去。僧人後來住下來，凡是見到人就罵。雪峰有個同道特意去拜訪他，僧人舉起之前的事情。同道責罵他說破了。僧人當時悲傷哭泣，曾經在半夜焚香遙遙禮拜。

高峰妙（禪師名）說：『這個公案很像德山（禪師名）托缽的故事。各位如果能在德山低頭的地方看得明白，就能明白雪峰打人的用意；如果在巖頭（禪師名）不肯的地方看得明白，就能明白這個僧人罵人的用意；如果在巖頭秘密啓發的地方看得明白，就能明白同道點破的用意；如果在巖頭撫掌的地方看得明白，就能明白這個僧人悲傷哭泣的用意；又如果在巖頭授記的地方看得明白，就能明白這個僧人遙遙禮拜的用意。西峰（禪師名，即高峰妙）今天將二老父父子子捆在一起，扔到各位面前了。要見二老容易，要見西峰就難了。為什麼呢？因為有眼無耳，就像六月天坐在火邊一樣。』

戴著角，頂著頭，去了又來，雪庭（禪師名）兩次打開戰旗。軍前不會耽誤將軍的命令，空有英雄出現在九垓（指極遠的地方）。九垓雖然出現，但還有牢關，沒有穿透牢關還不足以觀看。棒頭有眼，明亮如太陽，要識別真金，需要在火里看。（佛燈珣）

【English Translation】 English version A monk was asked, 'Where are you coming from?' The monk replied, 'I am coming from pǔ qǐng (普請) (collective labor in the monastery).' The master said, 'Go.'

Yúnmén Yǎn (雲門偃) (Zen master's name) said, 'This is identifying a person based on their words.' Tiāntóng Jué (天童覺) (Zen master's name) said, 'Don't touch it. Touching it will result in thirty blows.' Yúnmén said identifying a person based on their words is like drawing legs on a snake.' Shí Shòu Fāng (實壽方) (Zen master's name) said, 'Old man Xuěfēng (雪峰) (Zen master's name) mostly starts things with instructions. Don't dwell on the past. Even if Tiāntóng says so, it's just making noise. Those thirty blows must be endured by oneself.'

Xuěfēng asked a monk where he came from. The monk replied that he came from Zhejiang. Xuěfēng asked, 'Did you come by boat or by land?' The monk replied, 'Neither way.' Xuěfēng asked, 'Then how did you get here?' The monk replied, 'What is the obstruction?' Xuěfēng struck him and drove him away. The monk came again after ten years. Xuěfēng asked him where he came from. The monk replied that he came from Hunan. Xuěfēng asked, 'How far is Hunan from here?' The monk replied, 'There is no separation.' Xuěfēng raised his whisk and said, 'Is there a separation from this?' The monk replied, 'If there were a separation, I wouldn't have arrived.' Xuěfēng struck him again and drove him away. The monk later stayed and cursed everyone he saw. A fellow practitioner of Xuěfēng went to visit him specifically. The monk brought up the previous conversation. The fellow practitioner scolded him for revealing it. The monk then wept bitterly and burned incense in the middle of the night to pay homage from afar.

Gāofēng Miào (高峰妙) (Zen master's name) said, 'This gōng'àn (公案) (koan) is quite similar to Déshān's (德山) (Zen master's name) begging bowl story. If you can understand Déshān's bowing, you will understand Xuěfēng's intention in striking. If you can understand Yántóu's (巖頭) (Zen master's name) refusal, you will understand the monk's intention in cursing. If you can understand Yántóu's secret enlightenment, you will understand the fellow practitioner's intention in pointing it out. If you can understand Yántóu's clapping, you will understand the monk's intention in weeping bitterly. And if you can understand Yántóu's prediction, you will understand the monk's intention in paying homage from afar. Xīfēng (西峰) (Zen master's name, i.e., Gāofēng Miào) has today bound the two old men, father and son, into one bundle and thrown them before you all. It is easy to see the two old men, but difficult to see Xīfēng. Why? Because you have eyes but no ears, like sitting by a fire in June.'

Wearing horns and carrying heads, going and coming again, Xuětíng (雪庭) (Zen master's name) opened the battle flag twice. The general's orders will not be delayed before the army, but only heroes appear in the jiǔ gāi (九垓) (the farthest place). Although the jiǔ gāi appears, there is still a strong pass. It is not enough to see without penetrating the strong pass. There are eyes on the stick, as bright as the sun. To recognize true gold, you need to look in the fire. (Fódēng Xún (佛燈珣))

)

見說閩山多蠱毒。千方百計避無由。觴中既有催魂鬼。一命還它方始休。(虛堂愚)

抱璞徒勞遭刖足。報珠鮮不按龍光。如何拋卻黃金印。且隨魚鳥濯滄浪。不放過。休點破。從教白日真贓露。(寧遠地)

銀燈照碧牕。膏盡更騰光。殘𦦨隨挑息。墨黑上眠床。(三疾甫)

雪峰因三聖問。透網金鱗以何為食。師曰待汝出網來即向汝道。曰一千五百人善知識話頭也不識。師曰老僧住持事繁。

保福展云。爭不足。讓有餘。　翠峰顯云。可惜放過。好與三十棒。一棒也饒不得。直是罕遇作家。　承天宗云。布漫天網須是雪峰。深入虎穴還他三聖。有般漢道雪峰在網內。三聖在網外。苦哉苦哉。深屈古人。若非此二員作家。不能橫行天下。　溈山喆云。三聖可謂龍門萬仞。慣會作客。雪峰大似孟嘗門啟。豈懼高賓。　寶峰文云。俊哉俊哉。快活快活。恰似一隻鷂子。莫驚著。報寧即不然。透網金鱗以何為食。待汝出得網來即向汝道。一千五百人善知識話頭也不識。便拽拄杖打出三門。復云。也好快活。恰似一隻虎。莫動著。諸禪師。報寧快活何似三聖快活。莫有快活底漢么。出來定當看。良久云。把手拽不入。　徑山杲云。一人粗似丘山。一人細如米粖。雖然粗細不同。秤來輕重恰

【現代漢語翻譯】 現代漢語譯本 有人說福建一帶多有蠱毒，想盡千方百計也無法避免。酒杯中既然有勾魂的鬼魅，只有用一條命償還才能罷休。(虛堂愚)

懷抱美玉卻徒勞地遭受刖足之刑，獻上寶珠也很少不被按上龍光的罪名。為何要拋棄象徵權力的黃金印，不如隨著魚鳥在滄浪江水中洗滌身心。不放過，休要點破，任憑真相在光天化日之下暴露。(寧遠地)

銀燈照亮碧綠的窗戶，燈油燃盡后更加明亮。殘留的燈花隨著挑動而熄滅，墨黑的顏色爬上了床。(三疾甫)

雪峰禪師因為三聖的提問，『穿過漁網的金鱗以什麼為食？』回答說：『等你出了漁網，我就告訴你。』三聖說：『一千五百人的善知識，連這句話的含義也不懂。』雪峰禪師說：『老僧我住持事務繁忙。』

保福展云禪師說：『爭奪不足，謙讓有餘。』翠峰顯云禪師說：『可惜放過了，應該打三十棒。一棒也不能饒恕。』真是難得的行家。承天宗禪師說：『佈下漫天大網，必須是雪峰禪師。深入虎穴，還得是三聖禪師。』有些人說雪峰禪師在網內，三聖禪師在網外，真是可悲可悲，深深地委屈了古人。如果不是這兩位行家，不能夠橫行天下。溈山喆禪師說：『三聖禪師可謂是龍門萬仞，慣於作客。雪峰禪師很像孟嘗君打開大門，不怕高貴的客人。』寶峰文禪師說：『妙哉妙哉，快活快活，恰似一隻鷂子，不要驚動它。』報寧禪師卻不然，問『穿過漁網的金鱗以什麼為食？』回答說：『等你出了漁網，我就告訴你。』『一千五百人的善知識，連這句話的含義也不懂。』便用拄杖打出山門，又說：『也好快活，恰似一隻老虎，不要動它。』各位禪師，報寧禪師的快活和三聖禪師的快活哪個更勝一籌？有沒有快活的人，出來評判一下。』良久說：『拉也拉不進來。』徑山杲禪師說：『一人粗獷如山丘，一人細微如米粉。雖然粗細不同，稱量起來輕重卻恰好相等。』

【English Translation】 English version It is said that the Min mountains are full of poisonous insects. Try every means to avoid them, but there is no way. Since there is a soul-reaping ghost in the wine cup, one life must be repaid before it rests. (Xutang Yu)

Holding jade is in vain and suffers amputation. Presenting pearls rarely escapes the charge of 'Longguang'. Why abandon the golden seal of power? Better to wash oneself in the Canglang River with fish and birds. Don't let it go, don't reveal it, let the truth be exposed in broad daylight. (Ningyuan Di)

The silver lamp illuminates the green window. The oil is exhausted and shines even brighter. The remaining lamp wick is extinguished with a pick. The ink black color climbs onto the bed. (Sanji Fu)

Because of the question from Sansheng, Xuefeng (Snowy Peak) said, 'What does the golden scale (a metaphor for enlightened beings) that passes through the net eat?' The master said, 'I will tell you when you get out of the net.' Sansheng (Three Sages) said, 'Even the good teachers of one thousand five hundred people do not understand the meaning of this sentence.' The master said, 'This old monk is busy with the affairs of the monastery.'

Baofu Zhan Yun (Exhibiting Clouds) said, 'Striving is insufficient, yielding is abundant.' Cuifeng Xian Yun (Manifesting Clouds) said, 'It's a pity to let it go, give him thirty blows. Not even one blow can be spared.' Truly a rare expert. Chengtian Zong (Inheriting Heaven Lineage) said, 'To cast a net covering the sky, it must be Xuefeng. To delve into the tiger's den, it must be Sansheng.' Some people say that Xuefeng is inside the net, and Sansheng is outside the net. How sad, how sad, deeply wronged the ancients. If it were not for these two experts, they could not roam freely in the world. Weishan Zhe (Lofty Mountain Wise) said, 'Sansheng can be called the Dragon Gate of ten thousand ren (an ancient unit of length), accustomed to being a guest. Xuefeng is like Mengchang Jun (a historical figure known for hospitality) opening the door, not afraid of noble guests.' Baofeng Wen (Precious Peak Literary) said, 'Wonderful, wonderful, joyful, joyful, just like a hawk, don't startle it.' Baoning (Protecting Peace) is not like that, asking 'What does the golden scale that passes through the net eat?' He replied, 'I will tell you when you get out of the net.' 'Even the good teachers of one thousand five hundred people do not understand the meaning of this sentence.' Then he struck them out of the mountain gate with his staff, and said again, 'Also good and joyful, just like a tiger, don't move it.' All you Chan masters, which is better, Baoning's joy or Sansheng's joy? Is there anyone who is joyful, come out and judge.' After a long silence, he said, 'You can't pull them in.' Jingshan Gao (Path Mountain Lofty) said, 'One is as rough as a hill, one is as fine as rice flour. Although the thickness is different, the weight is exactly the same when weighed.'

好。徑山今日真實告報。汝等諸人切忌鉆龜打瓦。　佛日晰云。三聖出處不凡。雪峰慣得其便。一拶一挨機用當行。一放一收箭鋒中的。龍騰滄海。鶴舞丹霄。雖各展謀略。檢點將來。也是平地栽荊棘。藂林中到今猶自刬削不盡。如今莫有刬削得者么。三聖雪峰在汝腳底。如無。莫道透網金鱗。泥里鰍也作不得在。　檀度依云。因行掉臂。風正帆張。自是衲僧行逕。豈古廟裡鐘磬邊。縮腳老摩訶對泥神土佛而壁立萬仞耶。一千五百癩狗咬枯樁。一個半個俊鷹環狡兔。然而豹成威而幽可據。龍得云而變可神。善知識。遇恁般漢不知聲應氣求。而終日對長連床畔黃口沙彌行棒行喝。將鶴唳為鶯啼。斯亦志士大痛矣哉。然雖如是。山僧尚有三十拄杖要打三聖。何故。吾輩饑。當從謝仁祖索食。不須陶胡奴米。

透網金鱗。休云滯水。搖盪乾坤。振鬣擺尾。千尺鯨奔洪浪飛。一聲雷震清飆起。清飆起。天上人間知幾幾。(翠峰顯)

老倒漁翁坐釣臺。金鱗赫赫鼓波來。海門空闊才施網。霹靂一轟天地開。(真凈文)

攫浪拏雲勢可驚。平空驟雨似盆傾。不因放卻淮河閘。九曲潮頭卒未平。(上方益)

洞里無雲別有天。桃花似錦柳如綿。仙家不會論冬夏。石爛松枯是一年。(五祖演)

俊鶻沖

【現代漢語翻譯】 現代漢語譯本：徑山今日如實相告。你們這些人切記不要鉆龜打瓦（比喻徒勞無功）。 佛日晰云禪師說，三聖（三聖慧然，禪宗大師）和雪峰（雪峰義存，禪宗大師）的出身不凡。雪峰尤其善於運用其方便法門。一拶一挨，機鋒應對恰到好處；一放一收，箭鋒直中目標。龍騰滄海，鶴舞丹霄，雖然各自展現謀略，但仔細檢查起來，也像是在平地上栽種荊棘，叢林中的荊棘直到現在也還無法完全剷除。如今可有人能剷除乾淨嗎？三聖和雪峰就在你們的腳下。如果沒有，就不要說是什麼透網金鱗（比喻擺脫束縛的人），連泥里的泥鰍也做不成。 檀度依云禪師說，因為行走而揮動手臂，風正帆張，這自然是雲遊僧人的行徑。難道要像古廟裡的鐘磬邊，縮著腳的老摩訶（指年老的修行者）一樣，對著泥神土佛而壁立萬仞嗎？一千五百隻癩皮狗咬著枯樹樁，一兩個俊鷹盤旋著狡猾的兔子。然而豹子一旦形成威勢，就可以佔據幽深之處；龍一旦得到云，變化就可以神奇莫測。善知識們，遇到這樣的人，如果不知道聲氣相求，卻終日對著長連床畔的黃口沙彌（指年輕的僧人）行棒行喝，將鶴的鳴叫當作鶯的啼叫，這真是有志之士的一大悲哀啊！雖然如此，山僧我還有三十拄杖要打三聖。為什麼呢？因為我們餓了，應當向謝仁祖（指有錢有勢的人）索要食物，不需要陶胡奴（指吝嗇的人）的米。

透網金鱗（比喻擺脫束縛的人），不要說還滯留在水中，搖盪乾坤，抖擻精神，千尺鯨魚奔騰在洪波巨浪中，一聲雷霆震動，清勁的風也隨之而起。清勁的風啊，天上人間有幾人能知曉？（翠峰顯禪師）

老漁翁坐在釣魚臺上，金色的魚鱗閃耀著，鼓動著波浪而來。海門空闊，才剛剛張開漁網，一聲霹靂轟鳴，天地都為之開闊。（真凈文禪師）

掀起波浪，抓取雲彩，那氣勢真是驚人，憑空而降的驟雨，就像用盆傾倒一般。如果不是放開了淮河的閘門，九曲黃河的潮頭終究不會平息。（上方益禪師）

洞里沒有云，別有一番天地。桃花像錦緞一樣絢麗，柳樹像棉絮一樣柔軟。神仙之家不會談論冬夏，石頭腐爛，松樹枯萎，都是一年。（五祖法演禪師）

俊鶻沖天

【English Translation】 English version: Today, Jingshan truthfully reports. All of you must refrain from drilling tortoise shells and striking tiles (a metaphor for futile efforts). Zen Master Fori Xiyun said, 'The origins of Sansheng (Sansheng Huiran, a Zen master) and Xuefeng (Xuefeng Yicun, a Zen master) are extraordinary. Xuefeng is especially adept at using his expedient methods. A push and a shove, the responses are perfectly timed; a release and a retraction, the arrow strikes the target directly. Dragons soar in the vast ocean, cranes dance in the azure sky. Although each displays their strategies, upon careful examination, it is like planting thorns on flat ground, and the thorns in the thicket still cannot be completely removed even now. Is there anyone who can completely remove them now? Sansheng and Xuefeng are right beneath your feet. If not, don't talk about being a 'golden carp that has broken through the net' (a metaphor for someone who has escaped bondage); you can't even be a loach in the mud.' Zen Master Tandu Yiyun said, 'Because of walking, the arms swing, the wind is right, and the sails are full. This is naturally the path of a wandering monk. Must one be like an old Mahākāśyapa (referring to an old practitioner) shrinking his feet beside the bells and chimes in an ancient temple, facing mud gods and clay Buddhas, standing like a ten-thousand-foot wall? Fifteen hundred mangy dogs bite a withered stump; one or two swift hawks circle a cunning rabbit. However, once a leopard develops its power, it can occupy the depths; once a dragon obtains clouds, its transformations can be miraculous. Good advisors, if you encounter such people and do not know to seek each other out with matching voices and spirits, but instead spend all day lecturing and scolding young novices beside the long benches, mistaking the cry of a crane for the song of an oriole, this is truly a great sorrow for those with aspirations! Even so, I, this mountain monk, still have thirty staffs to strike Sansheng. Why? Because we are hungry, we should ask Xie Renzu (referring to someone wealthy and powerful) for food, not needing the rice of Tao Hunu (referring to a miser).'

'A golden carp that has broken through the net (a metaphor for someone who has escaped bondage), don't say it's still stuck in the water, shaking heaven and earth, shaking its mane and wagging its tail. A thousand-foot whale rushes in the great waves, a thunderclap shakes, and a clear breeze rises. Clear breeze, how many people in heaven and earth know it? (Zen Master Cuifeng Xian)'

'An old fisherman sits on the fishing platform, golden scales gleaming, stirring the waves as they come. The sea gate is vast and empty, just opening the net, a thunderclap booms, and heaven and earth open up. (Zen Master Zhenjing Wen)'

'Lifting waves and grabbing clouds, the momentum is truly astonishing, a sudden rain falling from the sky, like pouring from a basin. If it weren't for releasing the sluice gates of the Huai River, the tides of the nine bends of the Yellow River would never be calmed. (Zen Master Shangfang Yi)'

'Inside the cave, there are no clouds, but there is another world. Peach blossoms are like brocade, willows are like cotton. The immortals do not discuss winter and summer, stones rot, and pines wither, all in one year. (Zen Master Wuzu Fayan)'

'A swift hawk soars into the sky'

天。寒雞曉眠。脫略窠窟。遲速不偏。截斷命根急處放。當頭手腳緩時㨾。滴水冰生不認渠。坐籌帷幄江海量。君不見。透網金鱗活計新。住持事繁笑殺人。(月堂昌)

浪級初生。云雷相送。騰躍棱棱看大用。燒尾分明度禹門。華鯨未肯淹齏甕。老成人。不驚眾。慣臨大敵初無恐。泛泛端如五兩輕。堆堆何啻千鈞重。高名四海復誰同。介立八風吹不動。(天童覺)

歌板催城角。清歌競畫船。舟行沙夜久。老眼正無邊。(䒢溪森)

雪峰因閩王封柑橘各一顆遣使送至。柬問。既是一般顏色。為什麼名字不同。師將柑橘依舊封回。王復遣問玄沙。沙遂將一張紙蓋卻。

谷隱啟云。二老腳跟欠點地。被它兩枚柑橘惑亂。俱未免為閩王所哂。　法林音云。我當時若見。但喚使者。待他應諾。卻云回去分明舉似。

柑橘將來不用疑。鐵牛蚊子咬應癡。閩王猶未識師旨。更請玄沙下一錐。(延壽慧)

分明柑橘勿誵訛。獻花借水辨龍蛇。白紙一張都蓋了。免教天下動干戈。(冶父川)

一般顏色兩般名。紙蓋難瞞眾眼睛。雪老當時便封轉。閩王猶未息疑情。(橫川珙)

雪峰示眾。盡大地是個解脫門。把手拽不入。時有僧出曰和尚怪某甲不得。又一僧曰用入作么。師便打。

【現代漢語翻譯】 現代漢語譯本： 天色將明，寒冷的雞還在睡覺，不願離開自己的窩。行動不偏不倚，不快不慢。該截斷妄念的時候要當機立斷，該放緩腳步的時候也要穩住。如同滴水成冰，卻不認識水的來源。運籌帷幄之中，胸懷如江海般寬廣。你沒看到嗎？突破漁網的金鱗，獲得了新的生機。主持事務繁忙，真是令人發笑。（月堂昌） 浪濤剛剛興起，雲和雷聲相互呼應。騰躍跳動，展現出巨大的作用。如同魚兒燒尾，分明是跳過了禹門。巨大的鯨魚不肯被醃製在鹹菜缸里。老成的人，不會被大眾所驚擾，習慣於面對強大的敵人，心中毫無恐懼。輕飄飄的如同五兩重，堆積起來卻重達千鈞。高尚的名聲傳遍四海，有誰能與他相比？堅定地站立著，任憑八面來風吹拂也巋然不動。（天童覺） 歌聲伴隨著城角的號角聲，清亮的歌聲與華麗的畫舫相互輝映。船隻在沙灘邊行駛了很久，老眼望去，一片無邊無際。（䒢溪森） 雪峰禪師因為閩王進貢柑橘各一顆，派遣使者送來，信中問道：『既然是一樣的顏色，為什麼名字不同？』雪峰禪師將柑橘依舊封好送回。閩王又派遣使者去問玄沙禪師，玄沙禪師就用一張紙蓋住了柑橘。 谷隱禪師評論說：『這兩位老禪師的腳跟都沒有站穩，被這兩枚柑橘迷惑擾亂了，都免不了被閩王所嘲笑。』法林音禪師評論說：『我當時如果見到這種情況，就直接叫住使者，等他答應后，就說回去明白地告訴閩王。』 柑橘送來不用懷疑，想用鐵牛咬蚊子真是癡心妄想。閩王還是不明白雪峰禪師的用意，更請玄沙禪師下一錐（指點）。（延壽慧） 分明是柑橘，不要胡亂猜測。獻花借水，是爲了辨別龍蛇。用一張白紙全部蓋住，是爲了免得天下動干戈。（冶父川） 一樣的顏色，兩種名字。用紙蓋住也難以瞞過眾人的眼睛。雪峰禪師當時就應該封好送回，閩王還是沒有消除疑慮。（橫川珙） 雪峰禪師開示大眾說：『整個大地就是一個解脫之門，即使拉著你的手，你也不肯進入。』當時有一個僧人出來說：『和尚您不能怪我。』又有一個僧人說：『進入做什麼？』雪峰禪師就打了他。

【English Translation】 English version: Dawn is approaching, and the cold rooster is still asleep, reluctant to leave its nest. Actions are impartial, neither too fast nor too slow. When it's time to cut off delusional thoughts, be decisive; when it's time to slow down, remain steady. Like water turning into ice, yet not recognizing the source of the water. Strategizing within the tent, with a mind as vast as the rivers and seas. Don't you see? The golden scales that break through the net gain new life. Managing affairs is so busy, it's truly laughable. (Yuetang Chang) Waves are just beginning to rise, with clouds and thunder echoing each other. Leaping and bounding, displaying great function. Like a fish burning its tail, clearly leaping over the Dragon Gate (Yumen). The huge whale refuses to be pickled in a pickle jar. An experienced person is not disturbed by the crowd, accustomed to facing strong enemies, with no fear in their heart. Light as five taels, yet piled up, it weighs a thousand jun (an ancient unit of weight). A noble reputation spreads throughout the four seas, who can compare? Standing firm, unmoved by the winds from all eight directions. (Tiantong Jue) Songs accompany the horns at the city corner, clear songs reflecting the ornate painted boats. The boat has been traveling along the sandy shore for a long time, and the old eyes see an endless expanse. (䒢溪森) Zen Master Xuefeng sent an envoy to present two mandarin oranges to King Min, asking in the letter: 'Since they are the same color, why do they have different names?' Zen Master Xuefeng sealed the mandarin oranges as before and sent them back. King Min then sent an envoy to ask Zen Master Xuansha, who covered the mandarin oranges with a piece of paper. Zen Master Guyin commented: 'These two old Zen masters have not stood firm, being confused and disturbed by these two mandarin oranges, and they cannot avoid being ridiculed by King Min.' Zen Master Falinyin commented: 'If I had seen this situation at the time, I would have directly stopped the envoy, and after he agreed, I would have said to go back and clearly tell King Min.' There is no need to doubt when the mandarin oranges are sent, it is foolish to think of using an iron ox to bite a mosquito. King Min still does not understand Zen Master Xuefeng's intention, and further asks Zen Master Xuansha to drive a wedge (give guidance). (Yanshou Hui) Clearly mandarin oranges, do not guess randomly. Offering flowers and borrowing water is to distinguish dragons and snakes. Covering everything with a piece of white paper is to avoid war in the world. (Yefu Chuan) Same color, two names. Covering it with paper is difficult to hide from the eyes of the public. Zen Master Xuefeng should have sealed it and sent it back at that time, but King Min still did not dispel his doubts. (Hengchuan Gong) Zen Master Xuefeng instructed the public: 'The entire earth is a gate of liberation, even if I pull your hand, you are unwilling to enter.' At that time, a monk came out and said: 'Venerable, you cannot blame me.' Another monk said: 'What is the use of entering?' Zen Master Xuefeng then hit him.

翠峰顯云。三個中有一人受救在。忽若總不辨明。平地有甚數。　龍池傳云。即如二僧也俱會。到者里。因甚有吃棒。有不吃棒。　妙覺會云。雪峰老漢抑逼人作么。既到者里。為甚麼鼻孔在別人手裡。良久云。貪觀天上月。失卻手中橈。　法林音云。祇如二僧恁么道。入得門入不得門。

大地是個解脫門。三世諸佛一口吞。將為雪峰有奇特。卻來瞞我好兒孫。(懶庵樞)

雪峰因普請次。自負一束藤。路逢一僧便拋下。僧擬取。師一蹋蹋倒。歸舉似長生曰。我適來蹋得者僧甚快。生曰和尚須替者僧下涅槃堂始得。

翠峰顯云。長生大似東家人死西家人助哀。也好與一蹋。　白雲端云。雪峰外面贏得五百。家中失卻一貫。　浮山□云。者僧吃雪峰一蹋。小出大遇。長生吃翠峰一蹋。禍出私門。總是涅槃堂里漢。　瑞巖慍云。者僧吃雪峰一蹋。白日見鬼。長生吃翠峰一蹋。平地成仙。大小浮山錯過不少。　南堂欲云。雪峰是則下坡不走。快便難逢。若不是長生未。免勞而無功。雖然。且雪峰一蹋何似雪竇一蹋。　開先金云。大小白雲錯過不少。殊不知雪峰外面失了五百。家中贏得一貫。

暗拋香餌在江湄。果是金鱗釣得歸。不是絲綸收去疾。幾乎輸與鷺鷥兒。(上方益)

雪峰

【現代漢語翻譯】 現代漢語譯本：

翠峰顯云說：『三個僧人中有一個得救了。』如果完全不辨明，平地上有什麼數量可言？

龍池傳云說：『就像那兩個僧人，都來了這裡，為什麼一個捱打，一個沒捱打？』

妙覺會云說：『雪峰老和尚逼迫人做什麼？既然到了這裡，為什麼鼻孔在別人手裡？』停頓良久說：『貪看天上的月亮，卻丟了手中的船槳。』

法林音云說：『就像那兩個僧人那樣說，是進了門還是沒進門？』

懶庵樞說：『大地就是一個解脫門，三世諸佛一口吞。還以為雪峰（Xuefeng）有什麼奇特之處，卻來欺瞞我這些好兒孫。』

雪峰（Xuefeng）有一次在普請（puqing，指寺院集體勞動）時，自己扛著一捆藤條。路上遇到一個僧人，便扔下藤條。僧人想要去拿，雪峰（Xuefeng）一腳把他踢倒。回來后告訴長生（Changsheng）說：『我剛才踢的那個僧人真痛快。』長生（Changsheng）說：『和尚您必須替那個僧人下涅槃堂（Niepan tang，指僧人圓寂的地方）才行。』

翠峰顯云說：『長生（Changsheng）太像東家人死了西家人幫忙哭喪了，也應該給他一腳。』

白雲端云說：『雪峰（Xuefeng）在外面贏了五百，在家裡卻丟了一千。』

浮山（Fushan）說：『那個僧人捱了雪峰（Xuefeng）一腳，是小虧大賺。長生（Changsheng）捱了翠峰（Cuifeng）一腳，是禍起私門。』總是在涅槃堂（Niepan tang）里的人。

瑞巖慍云說：『那個僧人捱了雪峰（Xuefeng）一腳，是白日見鬼。長生（Changsheng）捱了翠峰（Cuifeng）一腳，是平地成仙。大小浮山（Fushan）都錯過了不少。』

南堂欲云說：『雪峰（Xuefeng）是順勢而下，很難遇到。如果不是長生（Changsheng），免不了勞而無功。雖然如此，且說雪峰（Xuefeng）一腳怎麼樣，雪竇（Xuedou）一腳又怎麼樣？』

開先金云說：『大小白雲（Baiyun）都錯過了不少。殊不知雪峰（Xuefeng）外面失了五百，家裡卻贏了一千。』

上方益說：『暗中拋下香餌在江邊，果然釣到了金色的魚。如果不是絲線收得快，幾乎要輸給鷺鷥了。』

雪峰（Xuefeng）

【English Translation】 English version:

Cuifeng Xianyun said: 'Among the three monks, one is saved.' If it's not clearly distinguished, what quantity is there on flat ground?

Longchi Chuanyun said: 'Just like the two monks, both came here, why did one get beaten and the other not?'

Miaojue Huiyun said: 'What is old monk Xuefeng (Xuefeng, Snow Peak) forcing people to do? Since you've arrived here, why is your nose in someone else's hands?' After a long pause, he said: 'Greedy for watching the moon in the sky, you lose the oar in your hand.'

Falin Yinyun said: 'Just like those two monks said, did they enter the gate or not?'

Lan'an Shu said: 'The great earth is a gate of liberation, swallowed in one gulp by the Buddhas of the three worlds. I thought Xuefeng (Xuefeng, Snow Peak) had something special, but he's deceiving my good children and grandchildren.'

Once, when Xuefeng (Xuefeng, Snow Peak) was engaged in puqing (puqing, general labor in the monastery), he carried a bundle of rattan himself. He met a monk on the road and threw down the rattan. The monk tried to pick it up, but Xuefeng (Xuefeng, Snow Peak) kicked him down. He returned and told Changsheng (Changsheng, Long Life): 'I kicked that monk just now, it felt great.' Changsheng (Changsheng, Long Life) said: 'Venerable, you must send that monk to the Nirvana Hall (Niepan tang, Hall of Nirvana, where monks pass away) to make up for it.'

Cuifeng Xianyun said: 'Changsheng (Changsheng, Long Life) is too much like the western neighbor helping the eastern family with their mourning; he deserves a kick too.'

Baiyun Duanyun said: 'Xuefeng (Xuefeng, Snow Peak) won five hundred outside, but lost a thousand at home.'

Fushan said: 'That monk took a kick from Xuefeng (Xuefeng, Snow Peak), a small loss for a big gain. Changsheng (Changsheng, Long Life) took a kick from Cuifeng, a disaster within the family.' They are all people in the Nirvana Hall (Niepan tang, Hall of Nirvana).

Ruoyan Yunyun said: 'That monk took a kick from Xuefeng (Xuefeng, Snow Peak), seeing a ghost in broad daylight. Changsheng (Changsheng, Long Life) took a kick from Cuifeng, becoming an immortal on flat ground. Big and small Fushan (Fushan) missed a lot.'

Nantang Yu said: 'Xuefeng (Xuefeng, Snow Peak) goes downhill, hard to come by. If it weren't for Changsheng (Changsheng, Long Life), it would be inevitable to work hard without success. Even so, what about Xuefeng's (Xuefeng, Snow Peak) kick, and what about Xuedou's (Xuedou) kick?'

Kaixian Jin said: 'Big and small Baiyun (Baiyun) missed a lot. Little do they know that Xuefeng (Xuefeng, Snow Peak) lost five hundred outside, but won a thousand at home.'

Shangfang Yi said: 'Secretly throwing fragrant bait on the riverbank, indeed a golden fish was caught. If the silk thread wasn't reeled in quickly, it would almost be lost to the heron.'

Xuefeng (Xuefeng, Snow Peak)

與玄沙夾籬次。沙曰夾籬處還有佛法也無。師曰有。曰作么生。師撼籬一下。沙曰某甲不與么。師曰子又作么生。曰穿取篾頭過來。

廣潤融云。有問正當恁么時還有佛法也無。曰有。作么生有。向它道。內不放出。外不放入。

父子相𢹂入故園。篾頭時過短籬邊。爛泥有刺無人見。蹋著方知腳底穿。(懶庵樞)

雪峰上堂舉拂子曰。者個為中下根人。僧便問忽遇上上人來時如何。師亦舉拂子。僧曰者個為中下。師便打。

雲門偃云。我不似雪峰打葛藤。乃拈拄杖云。者個為中下根人。忽遇上上人來時如何。便打。　護國元云。宗師家有擒有縱有殺有活。若是蛇頭上揩癢。又且不然。拈拄杖云。者個為中下根人。忽遇上上人來時如何。祇向道我不似雲門打葛藤。　車溪沖云。雪峰雲門雖則殺活縱橫甚生意氣。檢點將來。猶是節外生枝。若據車溪見處。遂豎拂子云。祇將者個普為諸人。無論上中下。若要擎展一任擎展。若要承當一任承當。處處把斷要津。個個壁立萬仞。忽遇其中人來時如何。萬國醉心嘗大鼎。相將𢹂手上高臺。　圓照森云。雪峰拈起拂子。雲門問著便打。慈翁即不然。忽遇上上人來時如何。但云。去。汝非其人。

迅雷不及掩耳。下樁要在急水。水深樁腳若長。耳畔雷

【現代漢語翻譯】 現代漢語譯本 玄沙來夾籬笆的時候，玄沙問：『夾籬笆的地方還有佛法嗎？』 師父說：『有。』 玄沙問：『怎麼樣是佛法？』 師父搖動了一下籬笆。玄沙說：『我不是這樣認為的。』 師父說：『你又是怎麼認為的？』 玄沙說：『（佛法是）穿過竹篾的頭伸過來。』

廣潤融云禪師。有人問：『正在這樣的時候，還有佛法嗎？』 回答說：『有。』 問：『怎麼樣是有？』 回答說：『告訴它，內不放出，外不放入。』

『父子互相攙扶進入故園，竹篾頭已經過了矮籬笆邊。爛泥有刺無人看見，踩著才知道腳底被刺穿。』（懶庵樞禪師）

雪峰禪師上堂，舉起拂塵說：『這個是為中下根器的人準備的。』 有僧人便問：『忽然遇到上上根器的人來時怎麼樣？』 師父也舉起拂塵。僧人說：『這個是為中下根器的。』 師父便打了他。

雲門偃禪師說：『我不像雪峰那樣打葛藤。』 於是拿起拄杖說：『這個是為中下根器的人準備的。』 忽然遇到上上根器的人來時怎麼樣？ 便打。

護國元禪師說：『宗師家有擒有縱，有殺有活。如果是蛇頭上搔癢，那就不是這樣了。』 拿起拄杖說：『這個是為中下根器的人準備的。』 忽然遇到上上根器的人來時怎麼樣？ 只說：『我不像雲門那樣打葛藤。』

車溪沖禪師說：『雪峰、雲門雖然殺活縱橫，很有氣勢，但仔細檢查起來，仍然是節外生枝。如果按照車溪我的見解，』 於是豎起拂塵說：『就將這個普遍地給各位，無論是上中下根器。如果要擎起展開，就任憑擎起展開；如果要承擔，就任憑承擔。處處把斷要津，個個壁立萬仞。』 忽然遇到其中等根器的人來時怎麼樣？ 『萬國醉心嘗大鼎，相將攜手上高臺。』

圓照森禪師說：『雪峰拈起拂塵，雲門問了就打，慈翁我就不是這樣。』 忽然遇到上上根器的人來時怎麼樣？ 只說：『去，你不是那個人。』

迅雷不及掩耳，下樁要在急流中。水深樁腳如果長，耳邊雷鳴也聽不見。

【English Translation】 English version When Xuansha (name of a Zen master) came to mend the fence, Xuansha asked, 'Is there Buddha-dharma (the teachings of the Buddha) in the place where the fence is being mended?' The master (referring to the Zen master he is speaking to) said, 'Yes.' Xuansha asked, 'What is it like?' The master shook the fence once. Xuansha said, 'I don't think so.' The master said, 'What do you think?' Xuansha said, '(It is) piercing the bamboo strip's head and extending it over here.'

Zen Master Guangrun Rongyun. Someone asked, 'Right at this moment, is there Buddha-dharma?' He replied, 'Yes.' He was asked, 'How is there?' He replied, 'Tell it, do not let it out internally, do not let it in externally.'

'Father and son support each other entering the old garden, the bamboo strip's head has passed the short fence. No one sees the thorns in the mud, only when stepping on them does one realize the soles of their feet are pierced.' (Zen Master Lan'an Shu)

Zen Master Xuefeng ascended the hall, raised his whisk and said, 'This is for people of middle and lower capacity.' A monk then asked, 'What if someone of the highest capacity suddenly arrives?' The master also raised his whisk. The monk said, 'This is for the middle and lower.' The master then hit him.

Zen Master Yunmen Yan said, 'I am not like Xuefeng who beats around the bush.' Then he picked up his staff and said, 'This is for people of middle and lower capacity.' What if someone of the highest capacity suddenly arrives? Then hit him.

Zen Master Huguo Yuan said, 'The master's family has capture and release, killing and giving life. If it's scratching an itch on a snake's head, then it's not like this.' He picked up his staff and said, 'This is for people of middle and lower capacity.' What if someone of the highest capacity suddenly arrives? Just say, 'I am not like Yunmen who beats around the bush.'

Zen Master Chexi Chong said, 'Although Xuefeng and Yunmen's killing and giving life are very imposing, upon closer inspection, they are still extraneous branches. According to my view, Chexi,' then he raised his whisk and said, 'I will just give this universally to everyone, regardless of upper, middle, or lower capacity. If you want to raise it and display it, then feel free to raise it and display it; if you want to take responsibility, then feel free to take responsibility. Everywhere, block the vital passes; everyone, stand like a wall ten thousand fathoms high.' What if someone of middle capacity suddenly arrives? 'All nations are intoxicated tasting the great cauldron, together they hold hands on the high platform.'

Zen Master Yuanzhao Sen said, 'Xuefeng picked up the whisk, Yunmen hit when asked, I, Ciong, am not like that.' What if someone of the highest capacity suddenly arrives? Just say, 'Go, you are not the one.'

Thunder is too fast to cover the ears, the piling must be done in rapid currents. If the pile's foot is long in deep water, the thunder at the ear cannot be heard.

聲四起。拈起拄杖。為他中下上上人來。放過不打。秦人一入桃源后。子孫世世為神仙。(月堂昌)

雪峰在國清寺拈起缽盂問座主曰道得與你缽盂。主曰此是化佛邊事。師曰你作座主奴也未得。曰某甲不會。師曰你問我與你道。主方禮拜。師便蹋倒。主后舉似雲門曰某甲得七年方見。門曰你得七年方見。曰是。門曰更用七年始得。

翠峰顯于化佛邊事別云。祇恐鈍置和尚。末後別云。草賊大敗。　法林音云。待他云得七年方見。何不即與它一缽盂。

雪峰因閩王問。擬欲蓋一所佛殿去時如何。師曰大王何不蓋一所空王殿。曰請師㨾子。師展兩手。

雲門偃云。一舉四十九。

空王殿㨾子。雪峰展兩手。添得韶陽老。一舉四十九。總是面南看北斗。(即庵覺)

雪峰普請般柴次。路逢一僧。乃擲下一段柴曰。一大藏教祇說者個。

真如喆云。一大藏教不說者個。　天寧琦云。祇者個是什麼。說與不說且置。諸人向甚處見二老。　中嶽能豎拂子云。提起則如是我聞。放下則信受奉行。

處處綠楊堪繫馬。家家門首透長安。一條大路平如掌。自是時人措足難。(慈受深)

汝水向東流。楚水從南至。皆歸大海中。鹹淡同一味。頂門具眼底衲僧。試向其中辨淺深。

【現代漢語翻譯】 現代漢語譯本： 喧鬧的聲音四處響起。拿起拄杖，為那些中等、下等、上等根器的人而來，放過他們不打。秦朝人一旦進入桃花源后，他們的子孫後代世世代代都成了神仙。（月堂昌）

雪峰（Xuefeng，禪師名）在國清寺拿起缽盂問座主（Zuozhu，寺院中負責講經的僧人）說：『說得出來，這缽盂就給你。』座主說：『這是化佛（Huahua，佛的化身）的事情。』雪峰說：『你做座主的奴僕都還不夠格。』座主說：『我不會。』雪峰說：『你問我，我告訴你。』座主正要禮拜，雪峰便把他踢倒。座主後來把這件事告訴雲門（Yunmen，禪師名）說：『我過了七年才明白。』雲門說：『你過了七年才明白？』座主說是的。雲門說：『再用七年才能徹底明白。』

翠峰顯（Cuifeng Xian，禪師名）對於『化佛邊事』另外評論說：『只怕耽誤了和尚。』最後又評論說：『草寇大敗。』法林音（Falin Yin，禪師名）評論說：『等他說『過了七年才明白』，為什麼不立刻給他一缽盂？』

雪峰因為閩王（Min Wang，古代地方統治者）問：『打算蓋一座佛殿，該怎麼做？』雪峰說：『大王為什麼不蓋一座空王殿（Kongwang Dian，象徵空性的殿堂）？』閩王說：『請禪師示範。』雪峰張開雙手。

雲門偃（Yunmen Yan，禪師名）評論說：『一舉四十九。』

空王殿的示範，雪峰張開雙手。加上韶陽老（Shaoyang Lao，禪師名），一舉四十九。總是面朝南看北斗星。（即庵覺）

雪峰帶領大眾普請搬柴時，路上遇到一個僧人，便扔下一段柴說：『一大藏教（Yi Da Zang Jiao，佛教經典的總稱）只說了這個。』

真如喆（Zhenru Zhe，禪師名）評論說：『一大藏教沒說這個。』天寧琦（Tianning Qi，禪師名）評論說：『這個是什麼？說與不說暫且不論，各位從哪裡見到這兩位老禪師？』中嶽能（Zhongyue Neng，禪師名）豎起拂塵說：『提起就像『如是我聞』，放下就像『信受奉行』。

處處綠楊樹可以拴馬，家家門前都通向長安。一條大路平坦如手掌，只是世人難以落腳。（慈受深）

汝水向東流，楚水從南來，都匯入大海之中，鹹淡變成同一種味道。頂門上長著眼睛的衲僧（Na Seng，僧人的別稱），試著在其中辨別深淺。

【English Translation】 English version: Noisy sounds arose everywhere. Picking up his staff, he came for those of middle, lower, and upper capacities, letting them go without striking. Once the people of Qin entered the Peach Blossom Spring, their descendants became immortals generation after generation. (Yuetang Chang)

Xuefeng (name of a Chan master) at Guoqing Temple, picking up his bowl, asked the abbot (Zuozhu, a monk in charge of lecturing on scriptures in the temple): 'If you can speak of it, this bowl is yours.' The abbot said: 'This is a matter concerning the manifested Buddha (Huahua, manifestation of Buddha).' Xuefeng said: 'You are not even qualified to be a servant of the abbot.' The abbot said: 'I don't know how.' Xuefeng said: 'You ask me, and I will tell you.' As the abbot was about to bow, Xuefeng kicked him over. The abbot later told Yunmen (name of a Chan master) about this, saying: 'It took me seven years to understand.' Yunmen said: 'It took you seven years to understand?' The abbot said yes. Yunmen said: 'It will take another seven years to fully understand.'

Cuifeng Xian (name of a Chan master) commented separately on 'the matter concerning the manifested Buddha': 'I'm just afraid of delaying the monk.' Finally, he commented again: 'The bandit army is utterly defeated.' Falin Yin (name of a Chan master) commented: 'Waiting for him to say 'It took me seven years to understand,' why not immediately give him a bowl?'

Because the King of Min (Min Wang, an ancient local ruler) asked Xuefeng: 'Planning to build a Buddha hall, what should be done?' Xuefeng said: 'Why doesn't the Great King build a Kongwang Hall (Kongwang Dian, a hall symbolizing emptiness)?' The King of Min said: 'Please, Master, demonstrate.' Xuefeng spread out both hands.

Yunmen Yan (name of a Chan master) commented: 'One action, forty-nine.'

The demonstration of the Kongwang Hall, Xuefeng spreads out both hands. Adding Shaoyang Lao (name of a Chan master), one action, forty-nine. Always facing south, looking at the Big Dipper. (Jian Jue)

Once, when Xuefeng was leading the assembly in a general labor of carrying firewood, he met a monk on the road, who threw down a piece of firewood and said: 'The entire Great Treasury of Teachings (Yi Da Zang Jiao, the complete collection of Buddhist scriptures) only speaks of this.'

Zhenru Zhe (name of a Chan master) commented: 'The entire Great Treasury of Teachings does not speak of this.' Tianning Qi (name of a Chan master) commented: 'What is 'this'? Whether it is spoken of or not is set aside for now. Where do you all see these two old masters?' Zhongyue Neng (name of a Chan master) raised his whisk and said: 'When raised, it is like 'Thus have I heard'; when lowered, it is like 'Accepting with faith and practicing accordingly.'

Everywhere, green willows are suitable for tethering horses; every household's door leads to Chang'an. A great road is as flat as the palm of one's hand, but it is difficult for people to set foot on. (Cishou Shen)

The Ru River flows eastward, the Chu River comes from the south, both flowing into the great sea, where saltiness and blandness become the same flavor. A monk (Na Seng, another name for monk) with eyes on the crown of his head, try to distinguish the shallowness and depth within it.

(佛性泰)

宗鑒法林卷四十四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十五

集云堂　編

大鑒下六世

雪峰送南際長老出。乃作女人拜。際斂手應諾諾。師以手斫額便歸。

法林音云。雪峰見南際。南際未見雪峰。

送客隨家豐儉施。盡情為餞免生疑。卻蒙惠重過相贈。斂手遙知向暮歸。(投子青)

雪峰因僧問如何是第一句。師良久。僧舉似長生。生曰此是第二句。師令僧問如何是第一句。生曰蒼天蒼天。

孤峰秀云。二老與么淚出痛腸。若是第一句。要且未夢見在。

雪峰領二百眾到浮江和尚處。問寄院過夏得也無。江將拄杖畫地一下曰著不得即道。師無語。

龍池傳云。雪峰當時祇消輕輕道。也知和尚慈悲。復召大眾。任意取掛搭。直教浮江當褊衫賣布褲也推不開去。

雪峰示眾。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。后保福問鵝湖。僧堂前且置。望州亭烏石嶺什麼處相見。湖驟步歸方丈。福便入僧堂。

翠峰顯云。二老是即是。祇知雪峰放行。不知雪峰把住。　云居齊云。此二尊宿且道會得會不得。相見不相見。　薦福燦云。雪峰老人已傷鹽費醬。今

【現代漢語翻譯】 現代漢語譯本 《宗鑒法林》卷四十四 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷四十五

集云堂 編

大鑒下六世

雪峰（Xuefeng，人名）送南際長老（Nanyi Zhanglao，人名）離開。於是做了個女人拜的姿勢。南際長老合起手應答『諾諾』。雪峰用手作勢砍了一下自己的額頭便回去了。

法林音評論說：雪峰見到了南際長老，而南際長老並沒有見到雪峰。

送客根據自家情況豐儉由人。盡情為客人餞行免得產生疑慮。卻蒙受客人過重的回贈。合起手遠遠地就知道要向傍晚回去了。（投子青）

雪峰因為有僧人問：『如何是第一句？』雪峰沉默良久。僧人把這話告訴了長生（Changsheng，人名）。長生說：『這是第二句。』雪峰讓僧人問：『如何是第一句？』長生說：『蒼天蒼天。』

孤峰秀評論說：這兩位老人家這樣說，真是令人淚出痛腸。如果是第一句，恐怕還沒夢見到呢。

雪峰帶領二百人到浮江和尚（Fujiang Heshang，人名）處。問：『寄院過夏天可以嗎？』浮江和尚用拄杖在地上畫了一下說：『著不得即道。』雪峰無語。

龍池傳評論說：雪峰當時只需輕輕地說：『也知道和尚慈悲。』再召集大眾，『任意取掛搭。』直接讓浮江當褊衫賣布褲也推不開去。

雪峰向大眾開示說：『望州亭（Wangzhou Ting，地名）與你們相見了。烏石嶺（Wushi Ling，地名）與你們相見了。僧堂前與你們相見了。』後來保福（Baofu，人名）問鵝湖（Ehu，人名）：『僧堂前且放一邊，望州亭、烏石嶺在什麼地方相見？』鵝湖快步走回方丈。保福便進入僧堂。

翠峰顯評論說：這兩位老人家說的是對的。只知道雪峰放開，不知道雪峰抓住。云居齊評論說：這兩位尊宿且說他們是會還是不會，相見還是不相見。薦福燦評論說：雪峰老人已經傷了鹽費醬，如今……

【English Translation】 English version Zongjian Falin, Volume 44 Wan Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 45

Compiled by Jiyun Hall

Sixth Generation After Dajian

Xuefeng (person's name) saw Elder Nanji (person's name) off. Thereupon, he made a woman's bowing gesture. Elder Nanji put his hands together and responded 'Yes, yes.' Xuefeng made a chopping gesture at his forehead with his hand and then returned.

Falin Yin commented: 'Xuefeng saw Elder Nanji, but Elder Nanji did not see Xuefeng.'

'Seeing guests off, one should be frugal or generous according to one's own circumstances. Give a farewell feast wholeheartedly to avoid suspicion. But receiving too generous a return gift, one knows from afar that it's time to return towards evening.' (Touzi Qing)

Because a monk asked Xuefeng, 'What is the first sentence?' Xuefeng remained silent for a long time. The monk told Changsheng (person's name) about this. Changsheng said, 'This is the second sentence.' Xuefeng asked the monk to ask, 'What is the first sentence?' Changsheng said, 'Azure Heaven, Azure Heaven.'

Gufeng Xiu commented: 'These two old men speaking like this truly makes one's heart ache and tears fall. If it were the first sentence, I'm afraid they haven't even dreamt of it yet.'

Xuefeng led two hundred people to the place of Monk Fujiang (person's name). He asked, 'Is it permissible to stay in the monastery for the summer?' Monk Fujiang drew a line on the ground with his staff and said, 'If you can't settle down, then say so.' Xuefeng was speechless.

Longchi Zhuan commented: 'At that time, Xuefeng only needed to say lightly, 'I also know the monk is compassionate.' Then summon the assembly again, 'Take whatever you want to hang up.' Directly make Fujiang unable to refuse even if he sells his short shirt and cloth pants.'

Xuefeng instructed the assembly, 'Wangzhou Pavilion (place name) has met with you. Wushi Ridge (place name) has met with you. The front of the monks' hall has met with you.' Later, Baofu (person's name) asked Ehu (person's name), 'Let's put the front of the monks' hall aside for now. Where did Wangzhou Pavilion and Wushi Ridge meet?' Ehu quickly returned to his abbot's room. Baofu then entered the monks' hall.

Cuifeng Xian commented: 'What these two old men said is correct. They only know that Xuefeng releases, but they don't know that Xuefeng holds on.' Yunju Qi commented: 'These two venerable monks, do they understand or not? Do they meet or not?' Jianfu Can commented: 'Old man Xuefeng has already wasted salt and sauce, now...'

時師僧入了門。升了堂。見了主人。刬地握節當胸更求指示個見處。啞黃連和根嚼未是苦。　烏石道云。雪峰佈個漫天網子打鳳羅龍。保福鵝湖無端撞入里許。至今出頭不得。如今還有透得過者么。卓拄杖云。疏而不漏。　愚庵盂云。請和尚下涅槃堂去。　法林音云。二大老恁么相見。何曾夢見雪峰。

望州烏石與堂前相見相逢萬萬千。惟有鵝湖並保福此時相見解推遷。(汾陽昭)

藕絲引鯨鰲。針鋒輥芥投。望州烏石嶺。未唱已先酬。大唐擊鼓新羅舞。覿面相呈不相睹。(圓悟勤)

密密堂前早二三。本來無物更何堪。癡人見了生歡喜。作者相逢滿面慚。(龍門遠)

望州烏石僧堂前。驟步低頭隔大千。若是咬人師子子。翻身不在草頭邊。(一翁如)

澗道余寒松上色。石門斜日草頭春。曰云不禁空來往。試問僧堂有幾人。(靈巖儲)

耕地須牛。行路須馬。原不是張三。如何呼李大。良久云。嗄。(僧向上)

一曲離騷動楚庭。三湘七澤總愁情。恨聲不管成千古。祇把忠心徹底傾。(瑩章玠)

妾心真個最慇勤。盡把襟懷說向君。無限好情人不委。倚闌空自費沉吟。(天潔旻)

雪峰一日在僧堂內燒火。閉卻前後門乃叫救火救火。玄沙將一片柴從窗欞中

【現代漢語翻譯】 現代漢語譯本： 當時有位師僧進了山門，升上法堂，拜見了住持。他立刻握緊禪杖，抵在胸前，進一步請求開示見地。這就像嚼啞黃連，連根嚼都還不夠苦。

烏石道說：『雪峰禪師佈下彌天大網，用來捕捉鳳和龍。保福和鵝湖無端撞入其中，至今無法脫身。』現在還有能夠穿透這張網的人嗎？』他拄著禪杖說：『（天網）雖然稀疏，但不會放過任何東西。』

愚庵盂說：『請和尚到涅槃堂去吧。』

法林音說：『兩位大德這樣相見，哪裡夢見過雪峰禪師？』

望州烏石與堂前相見相逢萬萬千，只有鵝湖和保福此時相見懂得推移。（汾陽昭）

藕絲也能牽動鯨魚和鰲，針尖也能滾動芥子。望州烏石嶺，還沒唱就已經酬答。大唐擊鼓，新羅跳舞，面對面呈現卻互不相睹。（圓悟勤）

密密麻麻的堂前早在二三更，本來就一無所有，還承受什麼呢？愚癡的人見了反而生歡喜，作者相逢卻滿面慚愧。（龍門遠）

望州烏石的僧人在法堂前，匆匆走過，低著頭，彷彿隔著千山萬水。如果是能咬人的獅子，翻身也不會在草叢邊。（一翁如）

山澗道路還殘留著寒意，松樹在陽光下顯出青翠的顏色，石門在夕陽斜照下，草地一片春意盎然。太陽的光輝不禁自由來往，試問僧堂里有幾個人？（靈巖儲）

耕地需要牛，走路需要馬。原本不是張三，為什麼要叫李四？（停頓良久）啊！（僧向上）

一曲《離騷》感動了楚國的朝廷，三湘七澤都充滿了愁情。怨恨的聲音，不管它流傳千古，只是把忠心徹底傾訴。（瑩章玠）

我的心意真的是最慇勤的，想把所有的心事都告訴您。可惜我這無限美好的情人並不理解，只能獨自倚著欄桿，白白地嘆息。（天潔旻）

雪峰禪師有一天在僧堂里燒火，關上前後的門，然後大叫『救火！救火！』玄沙禪師從窗戶里扔進一片柴火。

【English Translation】 English version: At that time, a monk entered the gate, ascended the hall, and met the abbot. He immediately grasped his staff, held it against his chest, and further requested instruction on his own insight. This is like chewing bitter Coptis chinensis, even chewing the root is not bitter enough.

Wu Shi said: 'Xuefeng (Snow Peak, a Zen master) set up a vast net to catch phoenixes and dragons. Baofu (Protecting Happiness, a Zen master) and Ehu (Goose Lake, a Zen master) inadvertently crashed into it and have not been able to escape to this day.' Are there any who can penetrate this net now?' He struck his staff and said, '(The net) is sparse, but it does not let anything slip through.'

Yuan Meng said: 'Please invite the abbot to the Nirvana Hall.'

Falin Yin said: 'How could these two great elders have dreamed of Xuefeng when they met like this?'

Wangzhou Wushi (Looking at the State Black Stone, a place name) and the hall meet each other countless times, only Ehu and Baofu understand how to shift at this time. (Fen Yangzhao)

Even a lotus root thread can pull a whale and an Ao (mythical sea turtle), and a needlepoint can roll a mustard seed. Wangzhou Wushi Ridge, the response is given before the song is even sung. The Tang Dynasty beats the drum, Silla dances, presenting face to face but not seeing each other. (Yuanwu Qin)

The densely packed hall was already in the second or third watch, originally there was nothing, so what is there to bear? Foolish people are happy to see it, but the authors are ashamed to meet. (Longmen Yuan)

The monks of Wangzhou Wushi in front of the Dharma Hall, walk quickly and lower their heads, as if separated by thousands of mountains and rivers. If it is a lion cub that can bite, it will not turn over on the edge of the grass. (Yi Wengru)

The mountain path still has lingering cold, the pine trees show their green color in the sun, and the stone gate is full of spring under the slanting sun. The sun's rays cannot help but come and go freely, I wonder how many people are in the monks' hall? (Lingyan Chu)

Cultivating the land requires oxen, and traveling requires horses. Originally it was not Zhang San (a common name), why call him Li Si (another common name)? (Pause for a long time) Ah! (Monk Xiangshang)

A song of 'Li Sao' (an ancient Chinese poem) moved the court of Chu, and the three Xiang and seven Ze (place names) were filled with sorrow. The sound of resentment, no matter how it is passed down through the ages, only expresses loyalty to the fullest. (Yingzhang Jie)

My heart is truly the most diligent, I want to tell you all my thoughts. Unfortunately, my infinitely good lover does not understand, and can only lean on the railing alone, sighing in vain. (Tianjie Min)

One day, Zen Master Xuefeng was burning a fire in the monks' hall, closed the front and back doors, and then shouted 'Fire! Fire!' Zen Master Xuansha threw a piece of firewood in from the window.

拋入。師便開門。

高燒榾柮暖通身。快活難禁一屋春。不是謝郎來合火。誰知門外有寒人。(石林鞏)

雪峰普請畬田。見蛇以杖挑起召眾曰看看。以刀斬為兩段。玄沙以杖拋向背後。眾皆愕然。師曰俊哉。

夾山豫云。雪峰父子著甚死急。祇弄死蛇。殊不知盡法無民。還知有放開一線者么。滄溟釣盡漁舟晚。一曲清歌興自幽。　夾山仁云。雪老父子活蛇死弄。夾山老人死蛇活弄。堯峰設或見蛇。便打草以驚之。

雪峰因一僧禮拜次。師乃打五棒。僧曰過在什麼處。師又打五棒。喝出。

翠峰顯云。我不曾與人葛藤。前五棒日照天臨。后五棒云騰致雨。汝若辨得。也好與五棒。　溈山秀云。者僧腦門著地。過犯彌天。雪峰輕恕。猶自不知罪名。再犯不容。更道日照天臨云騰致雨。惑亂後人。何謂。曾被雪霜苦。楊花落也驚。　東禪觀云。性空自然性直。不似翠峰瞞人。雪峰前五棒打者僧禮拜。后五棒打者僧無過。且道是不是。若道是。要你眼作甚麼。　浹水洽云。雪峰大似金翅擘海直取龍吞。雪竇錯判古人。更買草鞋行腳。且道伊過在什麼處。若辨不得。也與五棒。　梅翁杲云。前五棒合了口開不得。后五棒開了口合不得。是則吃棒有分。不是則雪峰自吃始得。何故。好爵自縻林下

【現代漢語翻譯】 現代漢語譯本 扔了進去。雪峰禪師便打開門。

高燒的木柴溫暖全身，難以抑制的快樂充滿整個屋子。如果不是謝安這樣的人來一起烤火，誰會知道門外還有受凍的人呢？（石林鞏禪師）

雪峰禪師帶領大眾開墾畬田（一種刀耕火種的耕作方式）。他看見一條蛇，用棍子挑起來，召集眾人說：『看看！』然後用刀將蛇斬為兩段。玄沙禪師用棍子將蛇扔向背后。眾人都很驚訝。雪峰禪師說：『真俊啊！』

夾山禪師豫云說：『雪峰父子著什麼急呢？只是玩弄死蛇。卻不知道盡法無民（法律過於嚴苛，人民無法生存）。還知道有放開一線生機的人嗎？滄溟釣盡漁舟晚，一曲清歌興自幽（在無垠的大海上釣魚直到傍晚，一曲清歌，興致自然幽深）。』夾山仁禪師說：『雪峰老父子是活蛇死弄，夾山老人是死蛇活弄。』堯峰禪師假設見到蛇，便會打草驚蛇。

雪峰禪師因為一個僧人禮拜，就打了他五棒。僧人問：『我錯在什麼地方？』雪峰禪師又打了他五棒，然後把他喝斥出去。

翠峰顯禪師說：『我不曾與人糾纏不清。前五棒是日照天臨（陽光普照），后五棒是云騰致雨（雲行雨施）。你如果能辨別出來，也好給你五棒。』溈山秀禪師說：『這個僧人腦門著地，過錯彌天。雪峰禪師輕輕饒恕了他，他還不知道自己的罪名，再次冒犯，就不可饒恕了。還說什麼日照天臨云騰致雨，迷惑後人。』為什麼呢？『曾被雪霜苦，楊花落也驚（曾經受過冰霜的苦，即使楊花飄落也會感到驚恐）。』東禪觀禪師說：『性空自然性直，不像翠峰禪師那樣瞞人。雪峰禪師前五棒打的是僧人的禮拜，后五棒打的是僧人的無過。』那麼，這樣對嗎？如果說對，要你的眼睛做什麼？浹水洽禪師說：『雪峰禪師很像金翅鳥劈開大海直接吞龍。雪竇禪師錯判了古人，還要買草鞋去行腳。』那麼，他的過錯在哪裡呢？如果辨別不出來，也給你五棒。梅翁杲禪師說：『前五棒合了口也說不出來，后五棒開了口也合不起來。』是這樣，那麼吃棒是你的本分。不是這樣，那麼雪峰禪師自己吃棒才對。為什麼呢？『好爵自縻林下（美好的爵位自然會束縛在隱居山林的人身上）。』

【English Translation】 English version He threw it in. The master then opened the door.

The burning firewood warms the whole body. The joy is hard to contain, filling the entire room with spring. If it weren't for someone like Xie An coming to join the fire, who would know there are cold people outside the door? (Shilin Gong)

Xuefeng (Snowy Peak, a Chan master) led the assembly to cultivate the She field (a type of slash-and-burn agriculture). Seeing a snake, he lifted it with a staff and summoned the assembly, saying, 'Look, look!' Then he cut the snake into two pieces with a knife. Xuansha (Dark Sand, a Chan master) threw the snake behind him with a staff. The assembly was astonished. The master said, 'How brilliant!'

Jiashan Yu (Mount Jia, a Chan master) said, 'What are Xuefeng and his son so anxious about? They are just playing with a dead snake. They don't know that 'exhausting the law leaves no people' (a saying implying that overly strict laws leave no room for people to survive). Does anyone know how to leave a glimmer of hope?' 'Fishing until dusk on the vast sea, a clear song arises from a secluded heart.' Jiashan Ren (Benevolence, a Chan master) said, 'Old Xuefeng and his son play with a dead snake as if it were alive. Old Jiashan plays with a dead snake as if it were alive.' If Yaofeng (Peak Yao, a Chan master) were to see a snake, he would beat the grass to startle it.

Because a monk bowed to him, Xuefeng struck him five times with a stick. The monk said, 'Where was my fault?' The master struck him five more times and shouted him out.

Cuifeng Xian (Emerald Peak Manifestation, a Chan master) said, 'I have never entangled myself with others. The first five blows are 'the sun shines upon the heavens' (obvious and clear), and the second five blows are 'clouds rise and bring rain' (nurturing and beneficial). If you can discern this, it would be good to give you five blows.' Weishan Xiu (Mount Wei Excellence, a Chan master) said, 'This monk's forehead touched the ground, his offense filled the heavens. Xuefeng lightly forgave him, yet he still didn't know his crime. If he offends again, he will not be forgiven. And to say 'the sun shines upon the heavens, clouds rise and bring rain' is to confuse later generations.' Why? 'Having suffered the bitterness of frost and snow, even the falling willow catkins cause alarm.' Dongchan Guan (Eastern Chan Observation, a Chan master) said, 'The nature of emptiness is naturally straightforward, unlike Cuifeng who deceives people. The first five blows of Xuefeng struck the monk's bowing, and the second five blows struck the monk's innocence.' So, is this right? If you say it is, what do you need your eyes for? Jiashui Qia (Jia River Agreement, a Chan master) said, 'Xuefeng is like a golden-winged bird splitting the sea, directly swallowing the dragon.' Xuedou (Snowy Hermitage, a Chan master) wrongly judged the ancients and even bought straw sandals to travel on foot. So, where is his fault? If you cannot discern it, I will give you five blows as well. Mei Weng Gao (Plum Old Man Gao, a Chan master) said, 'The first five blows close the mouth and cannot be spoken of, the second five blows open the mouth and cannot be closed.' If this is the case, then it is your lot to receive the blows. If it is not the case, then Xuefeng himself should receive the blows. Why? 'Good titles naturally bind those who dwell in the forests.'

士。橫財不富命窮人。

前箭雖輕后箭深。離弦性命即消殞。醒來又把金針刺。始識從前病不輕。(海舟慈)

一彈哀塞雁。再撫哭春䳌。此情人不會。東風萬里傳。(鐵容玄)

雪峰問僧阇黎名什麼。曰玄機。師曰日織多少。曰寸絲不掛。師曰參堂去。僧才行三五步。師曰袈裟落地也。僧回首。師便打。

巧織回紋不露絲。借君梭子顯全機。密施一線才如錦。又被狂風劈面吹。(弘鼎教)

雪峰因眾參次。有僧珍重便出。師曰。總似者個師僧。省多少心力。玄沙曰和尚恁么接人。瞎卻閩中一城人眼去。師曰你又作么生。沙曰便好與三十棒。師曰已后無人奈子何。

二人同本去經營。直抵京華利倍重。任有乾坤星月好。一齊收拾嫁東風。(永寧鼎)

襄州高亭簡禪師(德山鑒嗣)

初參德山。隔江遙合掌。高聲曰不審。山以扇招之。師即開悟。橫趨而去。更不回顧。

徑山杲云。高亭橫趨而去。許伊是個伶俐師僧。若要法嗣德山。則未可。何故。猶與德山隔江在。　天童禮云。諸方盡道水云一照。啐啄同時。有甚交涉。要見德山高亭么。便下座。　天寧琦云。眾中商量道高亭見德山。不與他說話便去。所以妙喜道猶隔江在。還曾夢見高亭么。拈拄杖云。便好

【現代漢語翻譯】 現代漢語譯本：

『士。橫財不富命窮人。』

意思是說，即使是『士』（指有一定社會地位或知識的人），如果命中註定是貧窮的，意外之財也不會讓他變得富有。

『前箭雖輕后箭深。離弦性命即消殞。醒來又把金針刺。始識從前病不輕。(海舟慈)』

這首偈語描述了漸入困境的過程。第一支箭或許輕微，但隨後的箭卻越來越深，一旦離弦，生命便迅速消逝。即使醒悟過來，用金針（比喻補救措施）刺穴，才意識到之前的病情已經非常嚴重了。(海舟慈)

『一彈哀塞雁。再撫哭春䳌。此情人不會。東風萬里傳。(鐵容玄)』

這首詩描繪了悲傷的情感。一次彈奏，如同哀傷的塞雁；再次撫摸，如同哭泣的春燕。這種深情，不是一般人能夠理解的，它只能隨著東風，傳遍萬里。(鐵容玄)

『雪峰問僧阇黎(Acharya，阿阇黎，意為導師)名什麼。曰玄機。師曰日織多少。曰寸絲不掛。師曰參堂去。僧才行三五步。師曰袈裟落地也。僧回首。師便打。』

雪峰禪師問一位僧人，『阇黎(Acharya，阿阇黎，意為導師)你的法號是什麼？』僧人回答說：『玄機』。雪峰禪師問：『那你每天織多少？』僧人回答：『寸絲不掛』（意指一無所得，沒有執著）。雪峰禪師說：『去參堂吧。』僧人才走了三五步，雪峰禪師說：『你的袈裟落地了。』僧人回頭，雪峰禪師就打了他。

『巧織回紋不露絲。借君梭子顯全機。密施一線才如錦。又被狂風劈面吹。(弘鼎教)』

這首詩描述了精巧的技藝和命運的無常。巧妙地編織回紋，卻不露出絲毫線頭，借用你的梭子，才能顯現全部的玄機。細密地縫製一線，才像錦緞一樣美麗，卻又被狂風劈面吹散。(弘鼎教)

『雪峰因眾參次。有僧珍重便出。師曰。總似者個師僧。省多少心力。玄沙曰和尚恁么接人。瞎卻閩中一城人眼去。師曰你又作么生。沙曰便好與三十棒。師曰已后無人奈子何。』

雪峰禪師在眾人蔘禪的時候，有一個僧人很鄭重地走了出來。雪峰禪師說：『如果都像這個僧人一樣，能省多少心力啊。』玄沙禪師說：『和尚你這樣接引人，會瞎了整個閩中城的人的眼睛。』雪峰禪師問：『那你又怎麼做呢？』玄沙禪師說：『就該給他三十棒。』雪峰禪師說：『以後沒人能奈何你了。』

『二人同本去經營。直抵京華利倍重。任有乾坤星月好。一齊收拾嫁東風。(永寧鼎)』

這首詩描述了共同經營卻最終落空的命運。兩個人用同樣的資本去經營，一直到京城，利潤翻倍。任憑天地間星月多麼美好，最終都一齊收拾起來，嫁給了東風（比喻一切成空）。(永寧鼎)

『襄州高亭簡禪師(德山鑒嗣)』

襄州高亭簡禪師(德山鑒嗣)

『初參德山。隔江遙合掌。高聲曰不審。山以扇招之。師即開悟。橫趨而去。更不回顧。』

高亭簡禪師最初參拜德山禪師時，隔著江遙遙合掌，高聲說：『不審』（意為請教）。德山禪師用扇子招他，高亭簡禪師立刻開悟，橫著走開，再也不回頭。

『徑山杲云。高亭橫趨而去。許伊是個伶俐師僧。若要法嗣德山。則未可。何故。猶與德山隔江在。　天童禮云。諸方盡道水云一照。啐啄同時。有甚交涉。要見德山高亭么。便下座。　天寧琦云。眾中商量道高亭見德山。不與他說話便去。所以妙喜道猶隔江在。還曾夢見高亭么。拈拄杖云。便好』

徑山杲禪師說：『高亭橫著走開，可以認為他是個聰明的僧人。如果要說他繼承了德山禪師的法嗣，那還不行。為什麼呢？因為他仍然和德山禪師隔著江。』天童禮禪師說：『各處都說水云一照，啐啄同時，這有什麼關係呢？想要見到德山和高亭嗎？』說完便下座。天寧琦禪師說：『大家議論說高亭見到德山，不和他說話就走了。所以妙喜禪師說他仍然隔著江。你們還夢見過高亭嗎？』說完拿起拄杖說：『便好』（意為這樣就好）。

【English Translation】 English version:

'Scholar. Unexpected wealth does not enrich the poor.'

This means that even a 'scholar' (referring to someone with a certain social status or knowledge), if destined to be poor, unexpected wealth will not make him rich.

'The first arrow is light, the second arrow is deep. Once it leaves the string, life vanishes. Awakening to apply the golden needle, one realizes the illness was severe from the start. (Hai Zhou Ci)'

This verse describes the process of falling into a predicament. The first arrow may be light, but the subsequent arrows become deeper and deeper. Once they leave the string, life quickly vanishes. Even if one awakens and uses the golden needle (a metaphor for remedial measures), one realizes that the illness was already very serious from the beginning. (Hai Zhou Ci)

'Once playing the sorrowful wild goose, again caressing the weeping spring swallow. This deep feeling is not understood by ordinary people; it can only be carried by the east wind for ten thousand miles. (Tie Rong Xuan)'

This poem depicts sorrowful emotions. One playing is like the sorrowful wild goose; again caressing is like the weeping spring swallow. This deep feeling is not understood by ordinary people; it can only be carried by the east wind for ten thousand miles. (Tie Rong Xuan)

'Xuefeng asked a monk, 'What is the Acharya's (Acharya, meaning teacher) name?' The monk replied, 'Xuanji.' The master asked, 'How much do you weave each day?' The monk replied, 'Not an inch of silk hangs.' The master said, 'Go to the meditation hall.' The monk had only taken three or five steps when the master said, 'Your kasaya (袈裟, monk's robe) has fallen to the ground.' The monk turned his head, and the master struck him.'

Xuefeng Chan Master asked a monk, 'Acharya (Acharya, meaning teacher), what is your Dharma name?' The monk replied, 'Xuanji.' Xuefeng Chan Master asked, 'Then how much do you weave each day?' The monk replied, 'Not an inch of silk hangs' (meaning nothing is gained, there is no attachment). Xuefeng Chan Master said, 'Go to the meditation hall.' The monk had only taken three or five steps when Xuefeng Chan Master said, 'Your kasaya (袈裟, monk's robe) has fallen to the ground.' The monk turned his head, and Xuefeng Chan Master struck him.

'Skillfully weaving the meander pattern without revealing a thread, borrowing your shuttle to reveal the complete mechanism. Carefully applying a single thread, it is as beautiful as brocade, yet it is blown away by the headwind. (Hong Ding Jiao)'

This poem describes exquisite craftsmanship and the impermanence of fate. Skillfully weaving the meander pattern without revealing a single thread, borrowing your shuttle to reveal the complete mechanism. Carefully sewing a single thread, it is as beautiful as brocade, yet it is scattered by the headwind. (Hong Ding Jiao)

'Xuefeng was with the assembly in meditation. A monk solemnly came forward. The master said, 'If everyone were like this monk, how much effort would be saved.' Xuansha said, 'Master, your way of receiving people will blind the eyes of everyone in the city of Minzhong.' The master asked, 'Then what would you do?' Xuansha said, 'I would give him thirty blows.' The master said, 'In the future, no one will be able to do anything to you.'

Xuefeng Chan Master was with the assembly in meditation. A monk solemnly came forward. Xuefeng Chan Master said, 'If everyone were like this monk, how much effort would be saved.' Xuansha Chan Master said, 'Master, your way of receiving people will blind the eyes of everyone in the city of Minzhong.' Xuefeng Chan Master asked, 'Then what would you do?' Xuansha Chan Master said, 'I would give him thirty blows.' Xuefeng Chan Master said, 'In the future, no one will be able to do anything to you.'

'Two people went into business with the same capital, reaching the capital city with doubled profits. No matter how beautiful the heavens and earth, stars and moon, they are all gathered up and married to the east wind. (Yong Ning Ding)'

This poem describes a shared business venture that ultimately fails. Two people went into business with the same capital, reaching the capital city with doubled profits. No matter how beautiful the heavens and earth, stars and moon, they are all gathered up and married to the east wind (a metaphor for everything coming to nothing). (Yong Ning Ding)

'Chan Master Gao Ting Jian of Xiangzhou (Successor of Deshan Jian)'

Chan Master Gao Ting Jian of Xiangzhou (Successor of Deshan Jian)

'When he first visited Deshan, he clasped his hands together from across the river and loudly said, 'I do not understand.' Deshan beckoned him with a fan. The master immediately attained enlightenment, walked away sideways, and never looked back.'

When Gao Ting Jian Chan Master first visited Deshan Chan Master, he clasped his hands together from across the river and loudly said, 'I do not understand' (meaning please teach me). Deshan Chan Master beckoned him with a fan. Gao Ting Jian Chan Master immediately attained enlightenment, walked away sideways, and never looked back.

'Jingshan Gao said, 'Gao Ting walked away sideways. We can consider him a clever monk. But if we want to say that he inherited the Dharma lineage of Deshan, that is not yet possible. Why? Because he is still separated from Deshan by the river.' Tiantong Li said, 'Everywhere they say that water and clouds reflect each other, and the chick pecks at the shell at the same time. What does that have to do with it? Do you want to see Deshan and Gao Ting?' Then he descended from his seat. Tianning Qi said, 'The assembly discussed that Gao Ting saw Deshan and left without speaking to him. Therefore, Miaoxi said that he is still separated by the river. Have you ever dreamed of Gao Ting?' Then he picked up his staff and said, 'That's good.' (meaning that's how it should be).'

喚回與一頓。且道是賞是罰。　磬山修云。徑山一抬一搦要且賊過後張弓。今人在知識門下三二十年。既不隔江。合作么生。路遙知馬。力歲久見人心。

江上相逢問逗留。師資針芥便相投。定光金地遙招手。智者江陵暗點頭。(大洪遂)

德山棺木里瞠眼。高亭死水裡藏身。賺他多少英靈漢。錯認山河作眼睛。(少室睦)

朝辭白帝彩雲間。千里江陵一日還。兩岸猿聲啼不住。輕舟已過萬重山。(巨音選)

高亭因夾山會下一僧到。才禮拜。師便打。僧曰。特來禮拜。何得便打某甲。師又打趁出。僧回舉似夾山。山曰會么。曰不會。山曰。賴汝不會。若會則夾山口啞。

天童華云。高亭一期忍俊不禁。怎奈拄杖放行太速。者僧當時若是個漢。莫道高亭夾山。便是達磨大師出來。也斬為三段。何故。家肥生孝子。國霸有謀臣。　凈慈明云。高亭夾山門庭設施各得其宜。但中間一人較些子。天童與么道。也是鞏縣茶瓶。

大鑒下七世

臺州瑞巖師彥禪師(巖頭奯嗣)

居丹丘瑞巖。坐磐石終日如愚。每日喚主人公。復應諾。乃曰。惺惺著。它后莫受人瞞。後有僧參玄沙。沙問近離甚處。曰瑞巖。沙曰有何言句示徒。僧舉前話。沙曰。一等是弄精魂。也甚奇怪。乃曰何

【現代漢語翻譯】 現代漢語譯本： 喚回與一頓：這是賞賜還是懲罰？磬山修云：徑山的一抬一搦，就像賊走之後才張弓。現在的人在知識門下三二十年，既然不隔江，應該如何合作呢？路遙知馬力，日久見人心。

江上相逢問逗留，師資針芥便相投。定光（佛名）金地遙招手，智者（智者大師）江陵暗點頭。(大洪遂)

德山（德山宣鑒）棺木里瞠眼，高亭（高亭簡禪師）死水裡藏身。騙了多少英雄豪傑，錯把山河當眼睛。(少室睦)

朝辭白帝彩雲間，千里江陵一日還。兩岸猿聲啼不住，輕舟已過萬重山。(巨音選)

高亭因為夾山（夾山善會）會下一個僧人，僧人剛禮拜，高亭就打他。僧人說：『特來禮拜，為何打我？』高亭又打他，把他趕了出去。僧人回去告訴夾山，夾山說：『你領會了嗎？』僧人說：『沒有領會。』夾山說：『幸虧你沒有領會，如果領會了，夾山就口啞了。』

天童華云：高亭一時忍不住笑了。無奈拄杖放行太快。這僧人當時如果是個漢子，莫說高亭夾山，便是達磨大師出來，也斬為三段。為什麼？家肥生孝子，國霸有謀臣。凈慈明云：高亭夾山門庭設施各得其宜。但中間一人較差些。天童這麼說，也是鞏縣茶瓶。

大鑒下七世

臺州瑞巖師彥禪師(巖頭奯嗣)

住在丹丘瑞巖，整天坐在磐石上，像個愚人。每天呼喚『主人公』，然後自己應答。接著說：『要清醒著，以後不要被人欺騙。』後來有個僧人蔘訪玄沙（玄沙師備），玄沙問：『最近從哪裡來？』僧人說：『瑞巖。』玄沙說：『有什麼言語開示徒眾？』僧人舉了之前的話。玄沙說：『同樣是弄精魂，也甚是奇怪。』然後說：『何？』

【English Translation】 English version: Summoning back and a beating: Is it a reward or a punishment? Qing Shan Xiu said: Jing Shan's lifting and pressing is like drawing the bow after the thief has gone. People these days have been under the gate of knowledge for thirty or twenty years. Since there is no river in between, how should they cooperate? A long road tests a horse's strength, and time reveals a person's heart.

Meeting on the river, asking about lingering, teacher and disciple are like needles and mustard seeds that immediately resonate. Dingguang (a Buddha's name) at the Golden Land beckons from afar, and Zhi Zhe (Great Master Zhi Zhe) in Jiangling nods in secret. (Da Hong Sui)

Deshan (Deshan Xuanjian) stares wide-eyed in the coffin, Gaoting (Gaoting Jian) hides in stagnant water. Deceiving so many heroes, mistaking mountains and rivers for eyes. (Shaoshi Mu)

Departing Baidi in the morning amidst colorful clouds, returning to Jiangling a thousand miles away in a single day. The sounds of monkeys on both banks never cease, and the light boat has already passed ten thousand mountains. (Juyin Xuan)

Gaoting, because of Jiashan's (Jiashan Shanhui) meeting with a monk, the monk just bowed, and Gaoting hit him. The monk said, 'I came especially to bow, why do you hit me?' Gaoting hit him again and chased him out. The monk went back and told Jiashan, Jiashan said, 'Did you understand?' The monk said, 'I didn't understand.' Jiashan said, 'Luckily you didn't understand, if you had understood, Jiashan would be mute.'

Tiantong Hua said: Gaoting couldn't help but laugh for a moment. Unfortunately, the staff was released too quickly. If this monk had been a real man at that time, not to mention Gaoting and Jiashan, even if Dharma came out, he would be cut into three pieces. Why? A wealthy family produces filial sons, and a powerful country has resourceful ministers. Jingci Ming said: Gaoting and Jiashan's arrangements are appropriate for their respective households. But the person in the middle is a bit lacking. Tiantong said so, but he is also a Gongxian tea bottle.

Seventh Generation under Dajian

Taizhou Ruiyan Shiyan Zen Master (Successor of Yantou Huo)

He lived in Danqiu Ruiyan, sitting on a rock all day like a fool. Every day he called out 'Main Character', and then answered himself. Then he said, 'Be awake, don't be deceived by others in the future.' Later, a monk visited Xuansha (Xuansha Shibei), Xuansha asked, 'Where did you come from recently?' The monk said, 'Ruiyan.' Xuansha said, 'What words do you have to instruct your disciples?' The monk cited the previous words. Xuansha said, 'It's the same as playing with spirits, it's also very strange.' Then he said, 'What?'

不且在彼住。曰已遷化也。沙曰而今還喚得應么。僧無對。

翠峰顯云。蒼天蒼天。　保寧勇代僧云。和尚為什麼對面不聞。　云居元云。天下宗師總為者僧下語。一似東家人死西家人助哀。直饒瑞巖自出頭來。也是棺材裡瞠眼。　昭覺勤云。百丈寒潭徹底。月在波心千尺。巖松倚天。風生幽谷。直得凜凜孤標。澄澄豐采。及至月離碧潭。影在云衢。遂乃當面錯過。當時若是個漢。待伊道即今還喚得應么。直下便喝。非惟把斷玄沙要津。亦乃與瑞巖老子出氣。　大溈智云。勸君更盡一杯酒。西出陽關無故人。　徑山琇云。驚群須是英靈漢。敵勝還他獅子兒。者僧祇解傳言送語。不能懸巖返躑。非但錯過瑞巖。亦乃錯過玄沙。　瑞巖慍云。祖師弄者一解。可謂超今邁古。然祇作得個看家兒子。者里著一隻眼。非獨紹續箕裘。直要衝樓跨灶。會么。電光莫及。石火難追。兔徑非大象之所游。雞粟豈鳳凰之㗖啄。喝一喝。

自呼自應已惺惺。不受人瞞理不輕。池內白蓮香未已。檐前山色四時青。(白楊順)

瑞巖常喚主人公。突出須彌最上峰。大地掀翻無覓處。笙歌一曲畫樓中。(天衣哲)

學道之人不識真。祇為從前認識神。無量劫來生死本。癡人喚作本來身。(無門開)

風前一曲動離

【現代漢語翻譯】 現代漢語譯本 玄沙（Xuansha）問：『他還在那裡住嗎？』 回答說：『已經遷化了。』 玄沙（Xuansha）說：『那麼現在叫他，他還能答應嗎？』 僧人無言以對。

翠峰顯（Cuifeng Xian）說：『蒼天啊，蒼天啊！』 保寧勇（Baoning Yong）代替僧人說：『和尚為什麼當面聽不見？』 云居元（Yunjü Yuan）說：『天下的宗師都為這個僧人下語，就像東家死了西家人幫忙哀悼一樣。即使瑞巖（Ruiyan）親自出來，也是棺材裡瞪眼。』 昭覺勤（Zhaojue Qin）說：『百丈寒潭徹底清澈，月亮在波心千尺之下。巖石上的松樹倚天而立，風在幽谷中產生。真是凜凜孤傲的姿態，澄澄豐滿的風采。等到月亮離開碧潭，影子在雲端，就當面錯過了。當時如果是個漢子，等他說『現在叫他，他還能答應嗎？』 就直接喝斥。不僅把斷了玄沙（Xuansha）的要津，也為瑞巖（Ruiyan）老子出了氣。』 大溈智（Dawei Zhi）說：『勸君更盡一杯酒，西出陽關無故人。』 徑山琇（Jingshan Xiu）說：『驚群須是英靈漢，敵勝還他獅子兒。』 這個僧人只懂得傳話送語，不能懸崖返顧，不僅錯過了瑞巖（Ruiyan），也錯過了玄沙（Xuansha）。

瑞巖（Ruiyan）慍怒地說：『祖師弄這一套，可謂超越古今。然而只做得個看家兒子。這裡安一隻眼，非但紹續箕裘，直要衝樓跨灶。會么？電光莫及，石火難追。兔徑非大象之所游，雞粟豈鳳凰之㗖啄。』 喝一喝。

自呼自應已惺惺，不受人瞞理不輕。池內白蓮香未已，檐前山色四時青。(白楊順)

瑞巖（Ruiyan）常喚主人公，突出須彌最上峰。大地掀翻無覓處，笙歌一曲畫樓中。(天衣哲)

學道之人不識真，祇為從前認識神。無量劫來生死本，癡人喚作本來身。(無門開)

風前一曲動離

【English Translation】 English version Xuansha (Xuansha) asked: 'Does he still live there?' The reply was: 'He has already passed away.' Xuansha (Xuansha) said: 'Then if I call him now, will he respond?' The monk had no reply.

Cuifeng Xian (Cuifeng Xian) said: 'Oh, heavens, oh, heavens!' Baoning Yong (Baoning Yong), substituting for the monk, said: 'Why doesn't the abbot hear when he's right in front of him?' Yunjü Yuan (Yunjü Yuan) said: 'All the masters in the world speak on behalf of this monk, like the west neighbor helping to mourn when the east neighbor dies. Even if Ruiyan (Ruiyan) himself came out, he would just be staring wide-eyed in a coffin.' Zhaojue Qin (Zhaojue Qin) said: 'The hundred-foot cold pool is thoroughly clear, the moon is a thousand feet below in the heart of the waves. The pine on the cliff leans against the sky, the wind arises in the secluded valley. Truly a majestic and solitary form, a clear and abundant demeanor. But when the moon leaves the clear pool and its reflection is in the clouds, then you've missed it right in front of your face. If you were a real man at that moment, waiting for him to say, 'If I call him now, will he respond?' you would shout immediately. Not only would you block Xuansha's (Xuansha) vital point, but you would also vent the anger of old man Ruiyan (Ruiyan).' Dawei Zhi (Dawei Zhi) said: 'I urge you to drink another cup of wine, for beyond Yangguan in the west, there are no old friends.' Jingshan Xiu (Jingshan Xiu) said: 'To startle the flock, you must be a heroic and intelligent man; to defeat the enemy, you must be a lion's cub.' This monk only knows how to transmit words and messages, and cannot turn back from the cliff; he has not only missed Ruiyan (Ruiyan), but also missed Xuansha (Xuansha).

Ruiyan (Ruiyan) said angrily: 'The Patriarch's playing of this trick can be said to surpass the past and present. However, it only makes him a house-watching son. Placing an eye here is not only continuing the family tradition, but also directly charging the building and straddling the stove. Do you understand? It's faster than lightning, harder to catch than a spark from a stone. The rabbit's path is not where elephants roam, how could a phoenix peck at chicken millet?' He shouts a shout.

Calling and answering oneself, already awakened, not deceived by others, the principle is not light. The white lotus in the pond has not yet finished its fragrance, the mountain colors before the eaves are green in all four seasons. (Baiyang Shun)

Ruiyan (Ruiyan) often calls the main character, protruding from the highest peak of Mount Sumeru. The earth is overturned and there is nowhere to find him, a song of flutes and strings in a painted pavilion. (Tianyi Zhe)

Those who study the Way do not recognize the truth, only because they previously recognized the spirit. The root of birth and death for countless kalpas, fools call it the original body. (Wumen Kai)

A song before the wind moves parting

情。調古無人和得成。自唱自斟還自飲。至今猶自不惺惺。(別山智)

特地髑髏前見鬼。自起自倒假惺惺。脫賺許多英俊士。覷透肝腸能幾人。(天章玉)

巴豆黃連一串陳。清涼肺腑有誰親。薛濤箋上兩行淚。寄與千山萬水人。(截駒云)

廣武山頭日影低。難禁鳥在綠楊啼。聲聲喚醒江南客。橘柚花開計別袿。(思修聞)

一呼一應。自起自倒。堪笑瑞巖。何日是了。(𠁼三圓)

瑞巖到夾山。山問甚處來。師曰臥龍來。山曰來時龍起也未。師近前顧視之。山曰炙瘡瘢上更著艾燋。師曰和尚又苦如此作甚麼。山休去。

溈山喆云。瑞巖雖則威獰厇愬。爭奈夾山水清不容。　徑山杲云。若不藍田射石虎。幾乎誤殺李將軍。　瑞巖慍云。二尊宿一挨一拶。如善舞太阿不傷其手。然也有到處也有不到處。

瑞巖參巖頭。問如何是本常理。頭曰動也。師曰動時如何。曰不是本常理。師貯思。頭曰肯即未脫根塵。不肯即永沉生死。師有省。

東塔明云。將金博金。瓦罐不離井上破。以楔出楔。水母何曾離得蝦。縱使瑞巖漆桶子快。也是君子可入。　存焉睿云。巖頭老漢雖有逢山開路遇水疊橋之能。奈無奪食驅耕之手。今日若有人問如何是本常理。劈脊便棒。更問動時如

【現代漢語翻譯】 現代漢語譯本：

情調古雅，卻無人應和，只能獨自完成。自己唱歌，自己倒酒，自己飲用，至今仍然不清醒。（別山智） 特意在骷髏前裝神弄鬼，自己站起又自己倒下，假裝清醒。欺騙了許多英俊之士，能看透其中肝腸的人又有幾個？（天章玉） 巴豆（一種瀉藥）和黃連（一種苦藥）串在一起陳列。清涼肺腑，有誰會親近？薛濤箋上寫下兩行淚水，寄給那千山萬水之外的人。（截駒云） 廣武山頭，夕陽西下。難以禁止鳥兒在綠楊樹上啼叫。聲聲呼喚醒江南的遊子，橘柚花開，又到了離別的時候。（思修聞） 一呼一應，自己站起又自己倒下。可笑瑞巖（指瑞巖和尚），何時才能了悟？（𠁼三圓） 瑞巖（瑞巖和尚）去參訪夾山（夾山和尚）。夾山問：『從哪裡來？』瑞巖說：『臥龍（地名）來。』夾山說：『來時龍起飛了嗎？』瑞巖走近前去觀看。夾山說：『在燒灼的瘡疤上再用艾草燒灼。』瑞巖說：『和尚你又何苦如此作為？』夾山便停止了問話。 溈山喆說：『瑞巖（瑞巖和尚）雖然威嚴兇猛，但奈何夾山（夾山和尚）的水太清澈，容不下他。』徑山杲說：『如果不是藍田射石虎的故事，幾乎要誤殺了李將軍。』瑞巖慍怒地說：『兩位尊宿一推一搡，如同善於舞動太阿劍的人，不會傷到自己的手。然而也有照顧得到的地方，也有照顧不到的地方。』 瑞巖（瑞巖和尚）參訪巖頭（巖頭和尚），問：『如何是本常理？』巖頭說：『動也。』瑞巖說：『動時如何？』巖頭說：『不是本常理。』瑞巖沉思。巖頭說：『肯定，就還沒有脫離根塵；不肯定，就永遠沉淪生死。』瑞巖有所領悟。 東塔明說：『用金子去賭金子，瓦罐總是在井邊打破。用楔子來拔楔子，水母何時能離開蝦？縱使瑞巖（瑞巖和尚）的漆桶子很快，也是君子可以進入的。』存焉睿說：『巖頭老漢雖然有逢山開路、遇水搭橋的能力，卻沒有奪人食物、驅趕耕牛的手段。今日若有人問如何是本常理，劈頭就是一棒。更問動時如

【English Translation】 English version:

The melody is ancient, but no one harmonizes, it must be completed alone. Singing to oneself, pouring wine for oneself, drinking by oneself, still not sober to this day. (Bieshan Zhi) Deliberately playing the ghost in front of the skull, rising and falling by oneself, pretending to be awake. Deceiving many handsome men, how many can see through the heart of it? (Tianzhang Yu) Radix Crotonis (a purgative) and Coptis (a bitter medicine) are displayed in a string. Cooling the lungs, who would be close to it? Two lines of tears are written on Xue Tao's stationery, sent to those people beyond thousands of mountains and rivers. (Jieju Yun) The sun sets low on the top of Guangwu Mountain. It is difficult to restrain the birds from singing in the green willows. The sounds awaken the travelers from Jiangnan, the citrus flowers bloom, and it is time to say goodbye again. (Sixiu Wen) One call, one response, rising and falling by oneself. How laughable is Ruiyan (referring to Monk Ruiyan), when will he realize? (𠁼 San Yuan) Ruiyan (Monk Ruiyan) went to visit Jiashan (Monk Jiashan). Jiashan asked: 'Where do you come from?' Ruiyan said: 'From Wolong (place name).' Jiashan said: 'When you came, did the dragon take off?' Ruiyan went closer to look. Jiashan said: 'Burning moxa on a cauterized scar.' Ruiyan said: 'Why do you have to do this, monk?' Jiashan stopped asking. Weishan Zhe said: 'Although Ruiyan (Monk Ruiyan) is majestic and fierce, Jiashan's (Monk Jiashan) water is too clear to tolerate him.' Jingshan Gao said: 'If it weren't for the story of Lantian shooting the stone tiger, General Li would have been killed by mistake.' Ruiyan said angrily: 'The two venerable monks push and shove each other, like those who are good at wielding the Tai'a sword, they will not hurt their own hands. However, there are places that can be taken care of, and there are places that cannot be taken care of.' Ruiyan (Monk Ruiyan) visited Yantou (Monk Yantou) and asked: 'What is the fundamental constant principle?' Yantou said: 'Movement.' Ruiyan said: 'What about when it moves?' Yantou said: 'It is not the fundamental constant principle.' Ruiyan pondered. Yantou said: 'Affirming it means you have not escaped the root dust; denying it means you will sink into birth and death forever.' Ruiyan had an epiphany. Dongta Ming said: 'Using gold to gamble for gold, the earthen jar is always broken by the well. Using a wedge to remove a wedge, when can the jellyfish leave the shrimp? Even if Ruiyan's (Monk Ruiyan) lacquer bucket is fast, it is something a gentleman can enter.' Cunyan Rui said: 'Although the old man Yantou has the ability to open roads in mountains and build bridges over water, he does not have the means to seize food and drive away cattle. If someone asks today what is the fundamental constant principle, a stick will be struck head-on. Further asking about when it moves, how

何。向他道。三汲浪高魚化龍。癡人猶戽夜塘水。

圓珠不穴。大璞不琢。道人所貴無棱角。拈卻肯路根塵空。脫體無依活卓卓。(天童覺)

瑞巖因僧問。作么生商量即得不落階級。師曰排不出。曰為甚麼排不出。師曰它從前無階級。曰未審居何位次。師曰不坐普光殿。曰還理化也無。師曰。名聞三界重。何處不歸朝。

苔蘚重重紫氣饒。月籠丹桂夜迢迢。金輪句轉威音外。禁殿香飄萬國朝。(旭雲端)

重巖午夜鎖云深。斗柄橫斜月色沉。紫氣旋凝天未曉。萬邦俯首聽堯音。(愿公日)

不彰寶印辨來風。迥古輪王事不同。轉位投機恢正化。𡗝蠻八表盡歸宗。(履白蓮)

福州羅山道閑禪師(巖頭奯嗣)

閩王請開堂。師升座方收斂僧伽黎乃曰珍重。便下座。閩王近前執手曰。靈山一會何似今日。師曰將謂是個俗漢。

當場忍俊不能禁。大展家風吼一音。紙墨如山書不盡。衲僧休向義中尋。(洞山聰)

瑞世優曇見最難。異香浮動曉風寒。自非世主垂青眼。卻作閒花野草看。(寶葉源)

須彌座下烏龜子。歲久年深殼最靈。冷地被人鉆一竅。卦文何處見全人。(雙峰存)

一道直如弦。千古應無對。縱有嚙鏃機。髑髏成粉碎。(柏堂雅)

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羅山因保福問。有僧問巖頭。浩浩塵中如何辨主。頭曰銅砂鑼里滿盛油。意作么生。師召大師。福應諾。師曰狝猴入道場。師卻問明招。忽有人問你又作么生。招曰箭穿紅日影。

徑山杲云。狝猴入道場。箭穿紅日影。兩個老古錐。擔雪共填井。喝一喝。　天寧琦云。我若作羅山。待他恁么問也與一喝。召眾云。且道天寧一喝與徑山一喝是同是別。

羅山初謁石霜。問起滅不停時如何。霜曰直須寒灰枯木去。一念萬年去。涵蓋乾坤去。純清絕點去。師不契。后參巖頭。頭喝曰是誰起滅。師大悟。

報恩秀云。若是萬松。喝了便休。　徑山琇云。殺人須是殺人劍。　資福侶云。大海不著死屍。針鋒不留蚊蚋。二大老千古提持兩兩相照。今人向言句上著倒。那個有活眼。那個無活眼。所以不契。所以省去。不惟不識二大老。亦且不識羅山。

斫斷老葛藤。打破狐貍窟。豹披霧而變文。龍乘雷而換骨。咄。起滅紛紛是何物。(天童覺)

是誰起滅。就窠打劫。擊殺盲龜。救得跛鱉。(殺六巖輝)

起滅不停誰解看。當機一拶透重關。東西總是長安道。蕩蕩無拘自往還。(無準范)

冷水點沸湯。舌頭不出口。可憐老巖頭。慈悲成過咎。(石田熏)

桓桓龍驤。赳赳

【現代漢語翻譯】 現代漢語譯本 羅山因保福的提問而問（巖頭）。有僧人問巖頭：『在浩浩蕩蕩的塵世中，如何辨別主人？』巖頭說：『銅砂鑼里盛滿了油。』（羅山）意欲如何？（巖頭）呼喚：『大師！』保福應諾。羅山說：『獼猴進入道場。』羅山反過來問明招：『如果有人問你，你又怎麼回答？』明招說：『箭穿紅日影。』

徑山杲說：『獼猴進入道場，箭穿紅日影。』這兩個老古錐（指有見地的老修行），共同擔雪去填井（比喻徒勞無功）。喝！ 天寧琦說：『如果我是羅山，等他這樣問，我也要喝一聲。』（天寧琦）召集眾人說：『且說天寧這一喝與徑山那一喝是相同還是不同？』

羅山最初拜訪石霜，問：『起滅不停的時候，該如何是好？』石霜說：『必須達到寒灰枯木的狀態，一念萬年，涵蓋乾坤（包容整個宇宙），純清絕點（完全清凈沒有雜念）。』羅山不領會。後來參訪巖頭，巖頭喝道：『是誰起滅？』羅山大悟。

報恩秀說：『如果是萬松，喝了就結束了。』 徑山琇說：『殺人必須用殺人的劍。』 資福侶說：『大海不容納死屍，針尖不留蚊蚋。』兩位老前輩千古以來提持，互相照亮。現在的人在言語上顛倒，哪個有活眼（有洞察力），哪個沒有活眼？所以不契合，所以省略。不僅不認識兩位老前輩，而且也不認識羅山。

斬斷老葛藤（比喻去除障礙），打破狐貍窟（比喻破除邪見）。豹在霧中顯現花紋，龍乘雷霆更換骨骼。咄！起滅紛紛的是什麼？』（天童覺）

『是誰起滅？』就在他的老巢里打劫，擊殺盲龜（比喻愚昧的人），救出跛鱉（比喻有缺陷的人）。（殺六巖輝）

『起滅不停，誰能看透？』當機一拶（關鍵時刻的逼問），透徹重重關卡。東西都是長安道（比喻四通八達），蕩蕩無拘，自由往還。（無準范）

『冷水點沸湯，舌頭不出口。』可憐老巖頭，慈悲反而成了過錯。（石田熏）

桓桓龍驤（威武的龍驤將軍），赳赳（雄壯威武的樣子）。

【English Translation】 English version Luoshan, because of Baofu's question, asked (Yantou). A monk asked Yantou, 'In the vast dust, how does one discern the master?' Yantou said, 'The copper sand gong is filled with oil.' What is (Luoshan's) intention? (Yantou) called out, 'Great Master!' Baofu responded. Luoshan said, 'A macaque enters the Dharma hall.' Luoshan then asked Mingzhao, 'If someone were to ask you, how would you answer?' Mingzhao said, 'An arrow pierces the shadow of the red sun.'

Jingshan Gao said, 'A macaque enters the Dharma hall, an arrow pierces the shadow of the red sun.' These two old kotuis (referring to experienced practitioners with insight) are together carrying snow to fill a well (a metaphor for futile effort). Ha!' Tianning Qi said, 'If I were Luoshan, waiting for him to ask like that, I would also shout. (Tianning Qi) summoned the assembly and said, 'Tell me, is Tianning's shout the same as or different from Jingshan's shout?'

Luoshan initially visited Shishuang and asked, 'When arising and ceasing never stop, what should be done?' Shishuang said, 'One must reach the state of cold ashes and withered wood, one thought being ten thousand years, encompassing the universe, pure and without a single speck.' Luoshan did not understand. Later, he visited Yantou, and Yantou shouted, 'Who is arising and ceasing?' Luoshan had a great awakening.

Baoen Xiu said, 'If it were Wansong, he would have finished after the shout.' Jingshan Xiu said, 'To kill, one must use a killing sword.' Zifu Lu said, 'The great ocean does not hold corpses, the tip of a needle does not retain mosquitoes.' The two great elders have upheld this throughout the ages, illuminating each other. People today are attached to words and phrases, which one has a living eye (insight), which one does not have a living eye? Therefore, they do not accord, therefore, they omit. Not only do they not recognize the two great elders, but they also do not recognize Luoshan.

'Cut off the old kudzu vine (metaphor for removing obstacles), break open the fox den (metaphor for destroying wrong views). The leopard reveals its patterns in the mist, the dragon rides the thunder and changes its bones. Dōh! What is this arising and ceasing?' (Tiantong Jue)

'Who is arising and ceasing?' Rob him in his own lair, strike down the blind turtle (metaphor for ignorant people), rescue the crippled turtle (metaphor for flawed people). (Shaliuyan Hui)

'Who can see through the unceasing arising and ceasing?' A critical squeeze at the opportune moment penetrates layer upon layer of barriers. East and West are all the road to Chang'an (metaphor for being open to all possibilities), vast and unconstrained, freely going and returning. (Wuzhun Fan)

'Cold water touches boiling water, the tongue does not speak.' Pitiful old Yantou, compassion has become a fault. (Shitian Xun)

Huanhuan Longxiang (valiant Longxiang general), Jiujiu (brave and martial appearance).

虎變。掀翻露布。不存方便。重圍克解。堅城罷戰。奏凱歸來。挑燈看劍。(天水廣)

林暗草驚風。將軍夜引弓。平明尋白羽。沒在石棱中。(且拙訥)

夢裡捉得賊。眼醒枕在側。呵呵笑一場。無端空致得。雖無端。莫顢頇。霜巖千丈逼人寒。(墨歷智)

羅山在禾山。送同行矩長老出門次。師把拄杖向前一攛。矩無對。師曰。石牛攔古路。一馬生雙駒。後有僧舉似疏山。山曰。石牛攔古路。一馬生三寅。

春有百花夏有熱。秋有涼風冬有雪。若無間事掛心頭。便是人間好時節。(照堂一)

不蹋門前路。春歸又一年。落花紅滿地。芳草碧連天。(鼓山圭)

出門握手話分𢹂。古道迢迢去莫追。卻笑波心遺劍者。區區空記刻舟時。(徑山杲)

羅山一日問巖頭。和尚三十年前在洞山來。又不肯洞山。是否。頭曰是。師曰和尚豈不是承嗣德山。又不肯德山。是否。頭曰是。師曰不肯德山即且置。祇如洞山有什麼虧欠處。頭良久曰。洞山好佛。祇是無光。師便禮拜。

白巖符云。當機覿面提。覿面當機捷。奯公可謂善達其旨。然被羅山奉個三尺帽子。卻似不曾知。

一個鐵額銅頭。一個三頭六臂。二俱借人鼻孔。卻與洞山出氣。(南巖勝)

不肯宗師

滿大唐。羅山禮拜錯商量。洞山好佛人難措。慚愧巖頭口放光。(卍庵顏)

輸機謀主竟非泛。舌上龍泉暗地攻。灶減豈知兵益盛。至今疑殺幾英雄。(雪奇靜)

羅山因無軫上座問。祇如巖頭道。洞山好佛祇是無光。未審洞山有何虧欠。便道無光。師召軫。軫應諾。師曰。灼然好個佛。祇是無光。曰大師為甚麼撥無軫話。師曰。甚處是陳老師撥你話處。快道快道。軫無語。師打三十棒趁出。軫舉似招慶。慶一夏罵詈至夏末。自來問師。乃分明舉似。慶便作禮懺悔曰。洎錯怪大師。

格外談。驚人句。懵懂禪和徒指注。灼然好個佛無光。言下迷宗空自茫。賴有知音招慶在。誵訛一夏為雌黃。雌黃出。暗寫愁腸寄知識。(佛性泰)

一滴能興萬丈波。丈夫活計不須多。君看西舍王三嫂。慣借婆衫便拜婆。(童求昱)

羅山在大庾嶺住庵。時有僧辭往疏山。師曰我有一信與疏山得么。僧近前曰便請。師以手挃頭上卻展手曰。還奈何么。僧無對。僧後到疏山。堂內舉此話。一僧曰還會者話么。眾無對。僧曰天下人不奈大嶺何。

欲憑驛使寄先春。反覆丁寧意轉親。錯被旁人收拾去。疏山依舊碧嶙峋。(博濟鑒)

福州香溪從范禪師(巖頭奯嗣)

鼓山僧到參。師曰汝豈不

【現代漢語翻譯】 現代漢語譯本： 滿大唐，羅山（Luoshan，地名）禮拜錯商量。洞山（Dongshan，人名）好佛人難措。慚愧巖頭（Yantou，人名）口放光。(卍庵顏)

輸機謀主竟非泛，舌上龍泉暗地攻。灶減豈知兵益盛，至今疑殺幾英雄。(雪奇靜)

羅山因無軫上座問：『祇如巖頭道，洞山好佛祇是無光，未審洞山有何虧欠，便道無光？』師召軫（Zhen，人名），軫應諾。師曰：『灼然好個佛，祇是無光。』曰：『大師為甚麼撥無軫話？』師曰：『甚處是陳老師撥你話處？快道快道！』軫無語。師打三十棒趁出。軫舉似招慶（Zhaoqing，地名）。慶一夏罵詈至夏末，自來問師，乃分明舉似。慶便作禮懺悔曰：『洎錯怪大師。』

格外談，驚人句。懵懂禪和徒指注。灼然好個佛無光，言下迷宗空自茫。賴有知音招慶在，誵訛一夏為雌黃。雌黃出，暗寫愁腸寄知識。(佛性泰)

一滴能興萬丈波，丈夫活計不須多。君看西舍王三嫂，慣借婆衫便拜婆。(童求昱)

羅山在大庾嶺（Dayuling，地名）住庵。時有僧辭往疏山（Shushan，地名）。師曰：『我有一信與疏山得么？』僧近前曰：『便請。』師以手挃頭上卻展手曰：『還奈何么？』僧無對。僧後到疏山，堂內舉此話。一僧曰：『還會者話么？』眾無對。僧曰：『天下人不奈大嶺何。』

欲憑驛使寄先春，反覆丁寧意轉親。錯被旁人收拾去，疏山依舊碧嶙峋。(博濟鑒)

福州香溪從范禪師(巖頭奯嗣)

鼓山僧到參。師曰：『汝豈不』 English version: Full of great Tang, Luoshan's (Luoshan, place name) worship is wrongly discussed. Dongshan (Dongshan, person's name) is a good Buddha, but people find it difficult to deal with. Ashamed, Yantou's (Yantou, person's name) mouth emits light. (Wan'an Yan)

Losing in schemes, the strategist is not ordinary; the dragon spring on the tongue attacks in secret. How can one know that the troops become stronger when the stoves are reduced? To this day, it is suspected that many heroes have been killed. (Xueqi Jing)

Luoshan asked the senior monk Zhen (Zhen, person's name) because of this: 'As Yantou said, Dongshan is a good Buddha, but he has no light. I don't know what Dongshan lacks that he is said to have no light?' The master called Zhen, and Zhen answered. The master said: 'Indeed, he is a good Buddha, but he has no light.' He said: 'Why does the master deny Zhen's words?' The master said: 'Where did Teacher Chen deny your words? Speak quickly!' Zhen was speechless. The master hit him thirty times and drove him out. Zhen told Zhaoqing (Zhaoqing, place name) about it. Zhaoqing scolded him for a whole summer until the end of summer. He came to ask the master himself and clearly told him about it. Zhaoqing then bowed and repented, saying: 'I wrongly blamed the master.'

Extraordinary talk, startling sentences. Ignorant Chan monks point and comment. Indeed, he is a good Buddha without light; those who misunderstand the sect are lost in confusion. Fortunately, there is Zhaoqing who understands; a whole summer of confusion is used as correction. Correction comes out, secretly writing sad feelings to send to knowledgeable people. (Foxing Tai)

A drop can stir up ten thousand丈 waves; a man's livelihood does not need much. Look at Wang the Third Sister in the west house; she is used to borrowing her mother-in-law's clothes to worship her mother-in-law. (Tongqiu Yu)

Luoshan lived in a hermitage on Dayu Ridge (Dayuling, place name). At that time, a monk resigned to go to Shushan (Shushan, place name). The master said: 'Can I give a letter to Shushan?' The monk came forward and said: 'Please do.' The master tapped his head with his hand and then spread his hand, saying: 'What can be done?' The monk had no answer. The monk later arrived at Shushan, and this story was told in the hall. A monk said: 'Do you understand this story?' No one answered. The monk said: 'People in the world can do nothing about Dayu Ridge.'

Wishing to send the first spring by courier, repeated instructions make the intention more intimate. Wrongly taken away by others, Shushan remains green and rugged. (Boji Jian)

Chan Master Congfan of Xiangxi, Fuzhou (Successor of Yantou Hui)

A monk from Gushan came to visit. The master said: 'Don't you'

【English Translation】 English version: Full of great Tang, Luoshan's (Luoshan, place name) worship is wrongly discussed. Dongshan (Dongshan, person's name) is a good Buddha, but people find it difficult to deal with. Ashamed, Yantou's (Yantou, person's name) mouth emits light. (Wan'an Yan) Losing in schemes, the strategist is not ordinary; the dragon spring on the tongue attacks in secret. How can one know that the troops become stronger when the stoves are reduced? To this day, it is suspected that many heroes have been killed. (Xueqi Jing) Luoshan asked the senior monk Zhen (Zhen, person's name) because of this: 'As Yantou said, Dongshan is a good Buddha, but he has no light. I don't know what Dongshan lacks that he is said to have no light?' The master called Zhen, and Zhen answered. The master said: 'Indeed, he is a good Buddha, but he has no light.' He said: 'Why does the master deny Zhen's words?' The master said: 'Where did Teacher Chen deny your words? Speak quickly!' Zhen was speechless. The master hit him thirty times and drove him out. Zhen told Zhaoqing (Zhaoqing, place name) about it. Zhaoqing scolded him for a whole summer until the end of summer. He came to ask the master himself and clearly told him about it. Zhaoqing then bowed and repented, saying: 'I wrongly blamed the master.' Extraordinary talk, startling sentences. Ignorant Chan monks point and comment. Indeed, he is a good Buddha without light; those who misunderstand the sect are lost in confusion. Fortunately, there is Zhaoqing who understands; a whole summer of confusion is used as correction. Correction comes out, secretly writing sad feelings to send to knowledgeable people. (Foxing Tai) A drop can stir up ten thousand zhang waves; a man's livelihood does not need much. Look at Wang the Third Sister in the west house; she is used to borrowing her mother-in-law's clothes to worship her mother-in-law. (Tongqiu Yu) Luoshan lived in a hermitage on Dayu Ridge (Dayuling, place name). At that time, a monk resigned to go to Shushan (Shushan, place name). The master said: 'Can I give a letter to Shushan?' The monk came forward and said: 'Please do.' The master tapped his head with his hand and then spread his hand, saying: 'What can be done?' The monk had no answer. The monk later arrived at Shushan, and this story was told in the hall. A monk said: 'Do you understand this story?' No one answered. The monk said: 'People in the world can do nothing about Dayu Ridge.' Wishing to send the first spring by courier, repeated instructions make the intention more intimate. Wrongly taken away by others, Shushan remains green and rugged. (Boji Jian) Chan Master Congfan of Xiangxi, Fuzhou (Successor of Yantou Hui) A monk from Gushan came to visit. The master said: 'Don't you'

是鼓山僧。曰是。師曰額上珠為何不現。僧無對。遽辭。師門送。復召上座。僧回首。師曰滿肚是禪。曰和尚是什麼心行。師大笑而已。

瀛山訚云。者僧前面失節。後面㧞本。香溪為什麼到者里卻放過。良久云。也須知笑里有刀。

福州聖壽嚴禪師(巖頭奯嗣)

補衲次。僧參。師提起示之曰。山僧一衲衣。展似眾人見。雲水兩條分。莫教露針線。速道速道。僧無對。師曰如許多時作甚麼來。

瀛山訚代云。破也破也。

老矣無心懶說禪。衲衣提起示機先。兩條雲水今猶在。千古無人補得全。(雪澗奉)

莫怪家風舊。尋常理不虧。平生心一片。世有幾人知。(眉白奕)

出言豈是太過頭。本色從來不易酬。大抵還他肌骨別。風流誠不在貂裘。(卓峰元)

福州長慶慧棱禪師(雪峰存嗣)

與保福遊山。福問。古人道妙峰山頂。莫者便是也無。師曰是即是。可惜許。

鼓山因僧問長慶恁么道意作么生。山曰孫公若無此語。可謂髑髏遍野白骨連山。　翠峰顯云。今日共者漢遊山圖個什麼。復云。百千年后不道全無。直是少。　理安洸云。平田淺草略露風規。是則酒逢知己飲。撿點將來。猶虧一半。　天岳晝云。好與劈口便掌。者里著得一隻眼。許他向

【現代漢語翻譯】 現代漢語譯本： 一位鼓山的僧人問訊。禪師回答：『是的。』禪師問：『你額頭上的珠子為何不顯現？』僧人無言以對，隨即告辭。禪師送出門，又叫住這位上座。僧人回頭。禪師說：『滿肚子都是禪。』僧人問：『和尚您是什麼樣的心行？』禪師只是大笑。

瀛山訚（Yingshan Yin）評論說：『這位僧人前面失了節操，後面又拔掉了根本。香溪（Xiangxi）為什麼在這裡卻放過了他？』良久，又說：『也要知道笑裡藏刀。』

福州聖壽嚴禪師（Fuzhou Shengshou Yan Chanshi）（巖頭奯（Yantou Huo）的嗣法弟子）

在縫補衲衣時，有僧人蔘拜。禪師提起衲衣展示給眾人看，說：『山僧我只有一件衲衣，展開來給大家看。雲水二路分明，莫要露出針線。快說！快說！』僧人無言以對。禪師說：『這麼長時間都在做什麼？』

瀛山訚（Yingshan Yin）代為回答說：『破了！破了！』

老了無心懶得說禪，提起衲衣展示禪機。雲水二路如今還在，千古無人能補得完全。（雪澗奉（Xuejian Feng））

莫怪家風依舊，尋常道理沒有虧損。平生一片真心，世上有幾人知曉？（眉白奕（Meibai Yi））

說出的話難道是太過分了嗎？本色從來不容易酬答。大抵還是他的肌骨與衆不同，風流倜儻實在不在於華麗的貂裘。（卓峰元（Zhuofeng Yuan））

福州長慶慧棱禪師（Fuzhou Changqing Huiling Chanshi）（雪峰存（Xuefeng Cun）的嗣法弟子）

與保福（Baofu）一同遊山。保福（Baofu）問：『古人說妙峰山頂（Miaofeng Mountain top），莫非就是這裡嗎？』禪師說：『是即是，可惜啊。』

鼓山（Gushan）有僧人問：『長慶（Changqing）這樣說，意圖是什麼？』鼓山（Gushan）說：『孫公（Sun Gong）如果沒有這句話，可以說是髑髏遍野，白骨連山。』翠峰顯（Cuifeng Xian）說：『今天和這個人遊山，圖的是什麼？』又說：『百千年后不能說完全沒有，只是很少。』理安洸（Li'an Guang）說：『平田淺草，略微顯露出風采。這就像酒逢知己飲，仔細檢查起來，還虧了一半。』天岳晝（Tianyue Zhou）說：『最好劈頭就給他一掌。這裡如果能安上一隻眼，就允許他向前。』

【English Translation】 English version: A monk from Gushan (Drum Mountain) made an inquiry. The Chan master replied, 'Yes.' The master asked, 'Why does the pearl on your forehead not appear?' The monk was speechless and then took his leave. The master saw him to the door and then called back the senior monk. The monk turned his head. The master said, 'A belly full of Chan.' The monk asked, 'What is the mind practice of the abbot?' The master simply laughed.

Yingshan Yin (Yingshan Yin) commented, 'This monk lost his integrity at the beginning and then uprooted his foundation at the end. Why did Xiangxi (Fragrant Creek) let him go here?' After a long pause, he added, 'One must also know that there is a knife hidden in the laughter.'

Chan Master Shengshou Yan of Fuzhou (Fuzhou Shengshou Yan Chanshi) (a Dharma heir of Yantou Huo (Yantou Huo))

While mending his patched robe, a monk came to pay respects. The master held up the patched robe and showed it to everyone, saying, 'This mountain monk has only one patched robe, which I unfold for everyone to see. The two paths of clouds and water are distinct, do not let the stitches show. Speak quickly! Speak quickly!' The monk was speechless. The master said, 'What have you been doing for so long?'

Yingshan Yin (Yingshan Yin) replied on his behalf, 'Broken! Broken!'

Old and without the heart to lazily speak of Chan, I raise the patched robe to show the opportunity. The two paths of clouds and water are still here today, but no one throughout the ages can mend it completely. (Xuejian Feng (Snowy Stream Peak))

Don't be surprised that the family style is old, the ordinary principles are not lacking. A lifetime of sincere heart, how many people in the world know it? (Meibai Yi (White Eyebrow Yi))

Is what is said too much? The true color is never easy to repay. Generally, his bones are different, and his elegance is not in the sable coat. (Zhuofeng Yuan (Table Peak Yuan))

Chan Master Huiling of Changqing in Fuzhou (Fuzhou Changqing Huiling Chanshi) (a Dharma heir of Xuefeng Cun (Snowy Peak Cun))

Traveling in the mountains with Baofu (Protecting Happiness). Baofu (Protecting Happiness) asked, 'The ancients said the summit of Miaofeng Mountain (Wonderful Peak Mountain), could this be it?' The master said, 'It is, but it's a pity.'

A monk from Gushan (Drum Mountain) asked, 'What is Changqing's (Eternal Celebration) intention in saying this?' Gushan (Drum Mountain) said, 'If Sun Gong (Grandfather Sun) did not have this saying, it could be said that skulls are all over the fields and white bones connect the mountains.' Cuifeng Xian (Emerald Peak Manifestation) said, 'What is the purpose of traveling in the mountains with this person today?' He added, 'In a hundred or a thousand years, it cannot be said that there is nothing at all, but there is very little.' Li'an Guang (Li'an Guang) said, 'Flat fields and shallow grass, slightly revealing the style. This is like drinking wine with a confidant, but upon careful inspection, it is still half lacking.' Tianyue Zhou (Heavenly Peak Day) said, 'It would be best to slap him in the face. If one eye can be placed here, he will be allowed to go forward.'

平田淺草里相見。

妙峰孤頂草離離。拈得分明付與誰。不是孫公辨端的。髑髏著地幾人知。(翠峰顯)

八萬四千非一一。七金山內海滔滔。妙高峰頂平如掌。誰把長竿釣巨鰲。(草堂清)

𢹂手相將孰共行。目前誰睹妙高山。雲泥不隔來時路。付與兒孫觸處看。(佛心才)

長慶上堂。凈潔打疊了。卻近前就我覓。我劈脊與你一棒。有一棒到你。你鬚生慚愧。無一棒到你。你又向甚麼處會。

翠峰顯云。翠峰即不。然凈潔打疊了也。直須近前就我覓。我劈脊與你一棒。有一棒到你。你即受屈。無一棒到你。與你平出。但與么會。　黃龍清云。長慶祇知支離臃腫。不知道之根源。翠峰引蔓牽枝。未免隨波逐浪。寶峰則不然。凈潔打疊了。近前來。祇向道會么歸堂去。雖然如是。也須是仙陀婆始得。　天童覺云。死口吃常住飯。展腳臥長連床。求個知慚愧者難得。還知長慶棒頭落處么。雷開蟄戶電燒尾。引出崢嶸頭角來。　天寧琦云。眾中商量道。坐在凈潔地上。必須打疊。近前覓底吃棒有分。覓底是病。棒底是藥。所以翠峰道。有一棒到你你即受屈。無一棒到你與你平出。殊不知二大老一個掘地為坑。一個夷井塞灶。皆欲坐致太平。怎奈反遭怪笑。毗婆尸佛早留心。直至如今不得妙

【現代漢語翻譯】 現代漢語譯本 平田淺草里相見。

妙峰孤頂草離離。拈得分明付與誰。不是孫公辨端的。髑髏著地幾人知。(翠峰顯)

八萬四千非一一。七金山內海滔滔。妙高峰頂平如掌。誰把長竿釣巨鰲。(草堂清)

𢹂手相將孰共行。目前誰睹妙高山（須彌山）。雲泥不隔來時路。付與兒孫觸處看。(佛心才)

長慶上堂。凈潔打疊了。卻近前就我覓。我劈脊與你一棒。有一棒到你。你鬚生慚愧。無一棒到你。你又向甚麼處會。

翠峰顯云。翠峰即不。然凈潔打疊了也。直須近前就我覓。我劈脊與你一棒。有一棒到你。你即受屈。無一棒到你。與你平出。但與么會。　黃龍清云。長慶祇知支離臃腫。不知道之根源。翠峰引蔓牽枝。未免隨波逐浪。寶峰則不然。凈潔打疊了。近前來。祇向道會么歸堂去。雖然如是。也須是仙陀婆（梵文，意為『鹽』）始得。　天童覺云。死口吃常住飯。展腳臥長連床。求個知慚愧者難得。還知長慶棒頭落處么。雷開蟄戶電燒尾。引出崢嶸頭角來。　天寧琦云。眾中商量道。坐在凈潔地上。必須打疊。近前覓底吃棒有分。覓底是病。棒底是藥。所以翠峰道。有一棒到你你即受屈。無一棒到你與你平出。殊不知二大老一個掘地為坑。一個夷井塞灶。皆欲坐致太平。怎奈反遭怪笑。毗婆尸佛（過去七佛之首）早留心。直至如今不得妙

【English Translation】 English version Meeting in Hirata Asakusa.

On Miaofeng's solitary peak, the grass grows sparsely. Who can discern and entrust it to? If not for Sun Gong's clear discernment, how many would know the skull on the ground? (Cuifeng Xian)

Eighty-four thousand are not one by one. Within the seven golden mountains, the seas surge. The summit of Miaogao Peak is as flat as a palm. Who uses a long rod to fish for giant Ao (a mythical giant turtle)? (Caotang Qing)

Holding hands, who will walk together? Who currently beholds Mount Miaogao (Mount Sumeru)? Mud and clouds do not separate the path of arrival. Entrust it to children and grandchildren to see everywhere. (Foxin Cai)

Changqing ascends the hall. Clean and tidy. Yet, come forward to seek me. I strike you with a staff on the back. If a staff reaches you, you must feel ashamed. If no staff reaches you, where will you understand?

Cuifeng Xian says, 'Cuifeng is not. However, it is clean and tidy. You must come forward to seek me. I strike you with a staff on the back. If a staff reaches you, you will be wronged. If no staff reaches you, you are on equal footing. Just understand it this way.' Huanglong Qing says, 'Changqing only knows disjointed clumsiness and does not know the root of the Dao. Cuifeng draws vines and pulls branches, inevitably following the waves. Baofeng is not like that. Clean and tidy. Come forward. Just say, 'Do you understand? Go back to the hall.' Although it is like this, it must be 'xiantuo po (Sanskrit, meaning 'salt')' to be possible.' Tiantong Jue says, 'Dead mouths eat Changzhu rice. Stretching legs, lying on long connected beds. It is difficult to find someone who knows shame. Do you know where Changqing's staff falls? Thunder opens hibernating doors, lightning burns tails, leading out towering horns.' Tianning Qi says, 'The assembly discusses, sitting on clean ground, one must be tidy. Those who come forward seeking to eat the staff have a share. Seeking is the disease, the staff is the medicine. Therefore, Cuifeng says, 'If a staff reaches you, you will be wronged. If no staff reaches you, you are on equal footing.' Little do they know that the two great elders, one digs a pit, one levels a well and fills a stove, both wanting to achieve peace by sitting. How can they avoid being ridiculed? Vipassi Buddha (the first of the past seven Buddhas) was mindful early on. Until now, he has not attained the subtlety.'

。　古南門云。古南又不然。凈潔打疊了也。直須近前。我劈脊與你一棒。有一棒到你。免你向潔凈處躲跟。無一棒到你。你須自解作活計始得。

長慶因僧問如何是正法眼。師曰有愿不攃沙。

保福展云。不可更撒也。　翠峰顯云。夫宗師決定以本分相見。不可撒沙。且那個是諸人正眼。不受人瞞底漢出來對眾道看。若道不得。翠峰與你一一點過。開眼也著。閤眼也著。　古南門云。長慶戒慎恐懼。保福飲牛上流。翠峰和泥合水。雖皆為眾點眼。古南不妨代一轉語。更為點破。諸人要不受人瞞。直須不自瞞好。

願力山高豈足夸。藏身露影數如麻。若非保福親曾見。誰信棱公更撒沙。(寶葉源)

長慶因僧問如何是合聖之言。師曰。山僧被阇黎一問。直得口似扁擔。曰何故如此。師曰適來問甚麼。

昭覺勤云。是則是。應機無差。怎奈大驚小怪。或有問道林。祇向道。志公不是閑和尚。剪刀祇在臥床頭。

長慶曰。總似今日。老胡有望。保福曰。總似今日。老胡絕望。

報慈遂云。恁么道是相見語不是相見語。　黃龍南云。總似今日。曹溪絕流。　天童覺云。富嫌千口少。貧恨一身多。　云居莊云。老胡有望。金將石試。老胡絕望。玉將火試。擊拂子云。一年春已過。

【現代漢語翻譯】 現代漢語譯本： 古南門禪師說：『古南我可不這樣。』（意思是說，他的方法不同於他人。）『已經打掃乾淨了，你必須靠近前來，我給你狠狠一棒。』如果有一棒打到你，就能免得你躲躲藏藏地尋找潔凈之處；如果沒有一棒打到你，你必須自己想辦法活下去才行。 長慶禪師因為有僧人問：『什麼是正法眼？』禪師回答說：『有愿不擦沙。』（意思是說，真正的正法眼是純凈的，不容許任何虛假或雜質。） 保福禪師評論說：『不可更撒也。』（意思是說，不應該再新增任何虛假的東西。）翠峰禪師說：『宗師一定要以本來的面目相見，不可撒沙。』那麼，哪個是你們的正眼呢？不被人欺騙的人出來當衆說看。如果說不出來，翠峰我給你們一一指點。開眼也指點，閤眼也指點。古南門禪師說：『長慶戒慎恐懼，保福飲牛上流，翠峰和泥合水。』雖然他們都是爲了給大眾點眼，古南我不妨代他們說一句轉語，更進一步點破：諸位要不受人欺騙，最好先做到不自欺。』 『願力山高豈足夸，藏身露影數如麻。若非保福親曾見，誰信棱公更撒沙。』（寶葉源禪師的詩句，意思是說，真正的修行不在於誇耀願力，而在於去除內心的雜質。如果不是保福禪師親眼所見，誰會相信棱公禪師還在撒沙呢？） 長慶禪師因為有僧人問：『什麼是合聖之言？』禪師回答說：『山僧被阇黎一問，直得口似扁擔。』（意思是說，被你這一問，我張口結舌，不知如何回答。）僧人問：『為什麼會這樣？』禪師回答說：『剛才問的是什麼？』 昭覺勤禪師評論說：『是則是，應機無差。』（意思是說，回答是正確的，應機說法沒有差錯。）『怎奈大驚小怪。』或者有人問道林禪師，只說道：『志公不是閑和尚，剪刀只在臥床頭。』（意思是說，志公禪師不是一個閑散的和尚，他隨時準備用智慧的剪刀剪斷煩惱。） 長慶禪師說：『總似今日，老胡有望。』（意思是說，如果大家都像今天這樣，達摩祖師就有希望了。）保福禪師說：『總似今日，老胡絕望。』（意思是說，如果大家都像今天這樣，達摩祖師就絕望了。） 報慈遂禪師說：『這樣說是相見語還是不是相見語？』（意思是說，這樣說是真心話還是不是真心話？）黃龍南禪師說：『總似今日，曹溪絕流。』（意思是說，如果大家都像今天這樣，曹溪的法脈就要斷絕了。）天童覺禪師說：『富嫌千口少，貧恨一身多。』（意思是說，富人嫌人口太少，窮人恨自己負擔太重。）云居莊禪師說：『老胡有望，金將石試；老胡絕望，玉將火試。』（意思是說，達摩祖師有希望，就像用石頭來試金子；達摩祖師絕望，就像用火來試玉。）擊拂子說：『一年春已過。』（意思是說，一年的春天已經過去了，時間流逝。）

【English Translation】 English version: Zen Master Gu Nanmen said, 'Gu Nan is not like that.' (Meaning his method is different from others.) 'It's already been cleaned up, you must come closer, and I'll give you a good whack with the stick.' If a stick hits you, it will save you from hiding and seeking clean places; if a stick doesn't hit you, you must find a way to live on your own. Zen Master Changqing, because a monk asked, 'What is the true Dharma eye?' The Zen master replied, 'Having the vow not to scatter sand.' (Meaning the true Dharma eye is pure, not allowing any falsehood or impurities.) Zen Master Baofu commented, 'Cannot scatter anymore.' (Meaning one should not add any more false things.) Zen Master Cuifeng said, 'A Zen master must meet with his original face, not scattering sand.' So, which is your true eye? Those who are not deceived, come out and speak in public. If you cannot speak, I, Cuifeng, will point it out to you one by one. Pointing out when your eyes are open, and pointing out when your eyes are closed. Zen Master Gu Nanmen said, 'Changqing is cautious and fearful, Baofu drinks upstream of the cow, Cuifeng mixes mud and water.' Although they are all trying to open the eyes for the masses, I, Gu Nan, might as well say a turning phrase for them, to further break it down: If you want not to be deceived, it is best to start by not deceiving yourself.' 'The high mountain of vows is not worth boasting about, hiding bodies and revealing shadows are as numerous as hemp. If Baofu had not seen it himself, who would believe that Lenggong is still scattering sand?' (Poem by Zen Master Baoyeyuan, meaning that true practice is not about boasting about vows, but about removing impurities from the heart. If Zen Master Baofu had not seen it with his own eyes, who would believe that Zen Master Lenggong is still scattering sand?) Zen Master Changqing, because a monk asked, 'What are the words that accord with the sages?' The Zen master replied, 'This mountain monk, being asked by the Venerable, has a mouth like a flat carrying pole.' (Meaning, being asked by you, I am speechless and don't know how to answer.) The monk asked, 'Why is that?' The Zen master replied, 'What did you ask just now?' Zen Master Zhaojue Qin commented, 'It is correct, responding to the occasion without error.' (Meaning the answer is correct, and the Dharma is taught appropriately.) 'But how alarming and strange.' Or someone asks Zen Master Daolin, just saying, 'Zhi Gong is not a leisurely monk, the scissors are only at the head of the bed.' (Meaning Zen Master Zhi Gong is not a idle monk, he is always ready to use the scissors of wisdom to cut off afflictions.) Zen Master Changqing said, 'If it's all like today, the old barbarian has hope.' (Meaning if everyone is like today, Bodhidharma has hope.) Zen Master Baofu said, 'If it's all like today, the old barbarian is hopeless.' (Meaning if everyone is like today, Bodhidharma is hopeless.) Zen Master Bao Ci Sui said, 'Is saying it like this a meeting word or not a meeting word?' (Meaning is saying it like this a sincere word or not a sincere word?) Zen Master Huanglong Nan said, 'If it's all like today, the Cao Xi stream will be cut off.' (Meaning if everyone is like today, the Dharma lineage of Cao Xi will be cut off.) Zen Master Tiantong Jue said, 'The rich hate having too few mouths, the poor hate having too much on their own.' (Meaning the rich hate having too few people, the poor hate having too much burden on themselves.) Zen Master Yunju Zhuang said, 'The old barbarian has hope, gold is tested with stone; the old barbarian is hopeless, jade is tested with fire.' (Meaning Bodhidharma has hope, like testing gold with stone; Bodhidharma is hopeless, like testing jade with fire.) Striking the whisk, he said, 'One year of spring has passed.' (Meaning one year of spring has passed, time is fleeting.)

臺榭綠陰多。

天高鴻雁侵云舉。地肅蛩螀入草鳴。渾是一秋風景里。客愁幾逐異鄉情。(東叟穎)

長慶因僧問羚羊掛角時如何。師曰草里漢。曰掛角后如何。師曰亂叫喚。曰畢竟如何。師曰。驢事未去。馬事到來。

翠峰顯云。寧可碎身如微塵。終不瞎個眾生眼。長慶較些子。復云。一般漢設使羚羊未掛角。也似萬里望鄉關。　南堂欲云。長慶恁么答話。瞎卻天下人眼去在。翠峰道終不瞎個眾生眼。萬里望鄉關。

長慶上堂。撞著道伴交肩過。一生參學事畢。

翠峰顯云。是即是。針不劄。風不入。有什麼用處。　昭覺勤云。撞著道伴交肩過。露柱燈籠共證盟。　古南門云。相識滿天下。知心能幾人。　千巖長舉了云。且道以何為驗。拈拄杖卓一下云。空手把鋤頭。

驀路相逢交臂過。眉毛剔起莫蹉跎。平生參學明何事。悟了寧消一剎那。(本覺一)

長慶因僧問。西天以蠟人為驗。未審此間以何為驗。師曰鐵丸子。曰意旨如何。師曰大底大小底小。

瑞巖慍云。長慶與么答話。也是貪觀云里雁。失卻渡頭船。我此一眾。個個自謂握靈蛇之珠。抱荊山之璞。且如此批判。還有不甘者么。良久云。擬心湊泊終難會。達者應須暗裡驚。

長慶因僧問。有問有

【現代漢語翻譯】 現代漢語譯本： 臺榭掩映在濃密的綠蔭中。

天高氣爽，鴻雁穿入雲霄高飛。大地肅穆，蟋蟀在草叢中鳴叫。這完全是一幅秋天的風景畫，客居他鄉的愁緒也隨著這景色而生髮。（東叟穎）

長慶問僧人：『羚羊掛角時如何？』僧人回答：『草莽之輩。』長慶問：『掛角后如何？』僧人回答：『胡亂叫喚。』長慶問：『究竟如何？』僧人回答：『驢的事情還沒解決，馬的事情又來了。』

翠峰顯云說：『寧可粉身碎骨如微塵，也終究不矇蔽任何一個眾生的眼睛。』長慶稍微遜色了些，又說：『一般人即使羚羊未掛角，也像是萬里之外眺望家鄉。』南堂想要說：『長慶這樣回答，豈不是矇蔽了天下人的眼睛？』翠峰道：『終究不矇蔽任何一個眾生的眼睛，就像萬里之外眺望家鄉。』

長慶上堂說法：『撞見道友擦肩而過，一生的參學之事就完畢了。』

翠峰顯云說：『是就是，針插不進，風吹不入，有什麼用處？』昭覺勤說：『撞見道友擦肩而過，露柱和燈籠共同作證。』古南門說：『相識遍天下，知心能有幾人？』千巖長舉說完后說：『那麼以什麼來驗證呢？』拿起拄杖敲了一下說：『空手拿著鋤頭。』

路途中相遇擦肩而過，眉毛挑起不要錯過。平生參學明白什麼事？領悟了哪裡需要一剎那？（本覺一）

長慶因僧人問：『西天以蠟人為驗證，不知這裡以什麼為驗證？』長慶說：『鐵丸子。』僧人問：『意旨如何？』長慶說：『大的終歸大，小的終歸小。』

瑞巖慍說：『長慶這樣回答，也是貪看云里的雁，錯失了渡口的船。我這裡的這些人，個個自認為握著靈蛇的寶珠，抱著荊山的璞玉。且如此評判，還有不服氣的嗎？』良久說：『用心思索終究難以領會，通達的人應該在暗中感到驚訝。』

長慶因僧人問：『有問有答時如何？』

【English Translation】 English version: The pavilions are shaded by lush greenery.

The sky is high, and wild geese soar into the clouds. The earth is solemn, and crickets chirp in the grass. It is entirely a scene of autumn, and the traveler's sorrow arises with the scenery. (Dong Sou Ying)

Changqing asked a monk: 'What is it like when a gazelle hangs its horns on a tree?' The monk replied: 'A rustic fellow.' Changqing asked: 'What is it like after hanging its horns?' The monk replied: 'Rambling cries.' Changqing asked: 'What is it ultimately like?' The monk replied: 'The donkey's business is not yet finished, and the horse's business has arrived.'

Cuifeng Xianyun said: 'I would rather shatter my body into dust than blind the eyes of any sentient being.' Changqing was slightly inferior and said: 'Ordinary people, even if the gazelle has not hung its horns, are like gazing at their homeland from ten thousand miles away.' Nantang wanted to say: 'Changqing's answer is blinding the eyes of everyone in the world.' Cuifeng said: 'Ultimately, I will not blind the eyes of any sentient being, just like gazing at one's homeland from ten thousand miles away.'

Changqing ascended the platform to preach: 'Meeting a fellow practitioner and passing shoulder to shoulder, the matter of lifelong study is completed.'

Cuifeng Xianyun said: 'It is, it is, but a needle cannot penetrate it, and the wind cannot enter it. What is the use?' Zhaojue Qin said: 'Meeting a fellow practitioner and passing shoulder to shoulder, the pillar and the lantern jointly bear witness.' Gu Nanmen said: 'Acquaintances fill the world, but how many are true confidants?' Qianyan Changju finished speaking and said: 'Then what is used to verify it?' He picked up his staff and struck it once, saying: 'Holding a hoe with empty hands.'

Meeting on the road and passing shoulder to shoulder, raise your eyebrows and do not miss it. What is it that you understand from a lifetime of study? Where does enlightenment need a moment? (Benjue Yi)

Changqing asked a monk: 'The Western Heaven (referring to India) uses wax figures as verification, I wonder what is used as verification here?' Changqing said: 'Iron pellets.' The monk asked: 'What is the meaning?' Changqing said: 'The big is ultimately big, and the small is ultimately small.'

Ruiyan Yun said: 'Changqing's answer is also like greedily watching the geese in the clouds and missing the ferry boat. Each of you here thinks you are holding the precious pearl of a spiritual snake and embracing the jade of Mount Jing. And so judge, is there anyone who is not satisfied?' After a long silence, he said: 'It is difficult to understand by thinking and guessing, and those who are enlightened should be surprised in secret.'

Changqing asked a monk: 'What is it like when there are questions and answers?'

答賓主歷。然無問無答時如何。師曰。相逢盡道休官好。林下何曾見一人。

人人盡道我心休。問著何曾有地頭。口說心違瞞自己。業河迅速任漂流。(智門祚)

長慶因僧問如何得不疑不惑去。師乃展兩手。僧不語。師曰。汝更問。我與汝道。僧再問。師露膊而坐。僧禮拜。師曰汝作么生會。曰今日風起。師曰。恁么道未定人見解。汝于古今中有甚麼節要齊得長慶。若舉得。許汝作話主。其僧但立而已。師卻問。汝是甚處人。曰向北人。師曰。南北三千里外。學妄語作么。僧無對。

展手之時萬仞摧。枯河無水月無來。若疑別問龐居士。石女黃梅誰共陪。(投子青)

長慶問秀才曰。佛教有眾生日用而不知。儒亦曰百姓日用而不知。不知個甚麼。才曰不知大道。

雲門偃云。灼然不知。　寶壽新云。長慶解放不解收。雲門解收不解放。饒你總不與么。祇好與新上座挈草鞋。

長慶上堂。眾集定。師拽出一僧曰。大眾禮拜者僧。復曰。者僧有甚長處便教大眾禮拜。眾無對。

半蓑煙雨曉風寒。淺水何勞下釣竿。捉得盲龜空作餌。翻然笑入蓼花灘。(百愚斯)

拈來百步穿楊箭。射破虛空七八片。堪憐補袞不逢人。徒把金針火里煉。(素巖旼)

長慶拈拄杖曰

【現代漢語翻譯】 現代漢語譯本 問：賓與主互相勘驗已經結束，如果沒有問答的時候，又該如何呢？ 師父說：『人們相逢都說辭官好，可是山林之下何曾見過幾個人真正歸隱？』

『人人都說我心已止息，問起來卻沒有任何安身之處。口說心違欺騙自己，任憑業力之河流迅速漂流。』（智門祚）

長慶問一位僧人：『如何才能做到不懷疑不迷惑？』 長慶禪師於是伸出兩手。僧人沒有說話。 長慶禪師說：『你再問，我告訴你。』 僧人再次發問，長慶禪師袒露肩膀而坐。 僧人禮拜。 長慶禪師說：『你作何理解？』 僧人說：『今日起了風。』 長慶禪師說：『這樣說，還不能確定你的見解。你在古今之中有什麼精要之處能與長慶相比？如果能舉出來，就允許你做說法的主人。』 那位僧人只是站立在那裡。 長慶禪師反問：『你是哪裡人？』 僧人說：『向北人。』 長慶禪師說：『南北相隔三千里之外，學妄語做什麼？』 僧人無言以對。

『伸出手的時候，萬仞高山也摧毀。乾枯的河床沒有水，月亮也不再來。如果還有疑問，不如去問龐居士（Pang Ju Shi，唐代著名居士）。石女（Shi Nv，比喻沒有情慾的人）與黃梅（Huang Mei，指禪宗四祖道信）又有誰來陪伴？』（投子青）

長慶問一位秀才說：『佛教有眾生日用而不知，儒家也說百姓日用而不知，不知的是什麼？』 秀才說：『不知大道。』

雲門偃（Yun Men Yan，雲門宗創始人）說：『確實不知。』 寶壽新（Bao Shou Xin，禪宗僧人）說：『長慶禪師解放而不懂得收回。雲門禪師懂得收回而不解放。即使你們完全不是這樣，也只能與新來的僧人一起提著草鞋。』

長慶禪師上堂，大眾聚集完畢。長慶禪師拉出一個僧人說：『大眾禮拜這位僧人。』 又說：『這位僧人有什麼長處，便教大眾禮拜？』 大眾無言以對。

『半蓑煙雨，曉風寒冷。淺水之中，何必費力下釣竿？捉到盲龜也只是空作魚餌，不如笑著進入蓼花灘。』（百愚斯）

『拈來百步穿楊的箭，射破虛空七八片。可憐想要彌補的人沒有遇到，只是徒勞地把金針放在火里煉。』（素巖旼）

長慶禪師拿起拄杖說：

【English Translation】 English version Question: The interaction between guest and host has ended. What happens when there are no questions and answers? The Master said: 'People meet and say it's good to resign from officialdom, but how many have truly retired in the mountains and forests?'

'Everyone says my heart is at rest, but when asked, there is no place to settle. Speaking one thing and thinking another, deceiving oneself, letting the river of karma flow swiftly.' (Zhi Men Zuo)

Changqing asked a monk: 'How can one attain non-doubt and non-confusion?' Master Changqing then stretched out both hands. The monk did not speak. Master Changqing said: 'Ask again, and I will tell you.' The monk asked again, and Master Changqing sat with his shoulders exposed. The monk bowed. Master Changqing said: 'How do you understand it?' The monk said: 'Today the wind is rising.' Master Changqing said: 'Saying it like that, your understanding is not yet certain. What essential point do you have from ancient times to the present that can compare with Changqing? If you can bring it up, I will allow you to be the master of discourse.' The monk just stood there. Master Changqing asked in return: 'Where are you from?' The monk said: 'From the north.' Master Changqing said: 'Three thousand miles away to the north and south, why learn to speak falsely?' The monk had no reply.

'When the hand is extended, ten thousand仞 (Ren, ancient unit of length) of mountains are destroyed. The dry riverbed has no water, and the moon no longer comes. If there are still doubts, it is better to ask Layman Pang (Pang Ju Shi, a famous lay Buddhist of the Tang Dynasty). Who will accompany the Stone Woman (Shi Nv, metaphor for someone without desire) and Huangmei (Huang Mei, referring to the Fourth Patriarch of Zen, Daoxin)?' (Touzi Qing)

Changqing asked a scholar: 'Buddhism has beings using it daily without knowing it, and Confucianism also says that the people use it daily without knowing it. What is it that they do not know?' The scholar said: 'They do not know the Great Way.'

Yunmen Yan (Yun Men Yan, founder of the Yunmen School) said: 'Truly do not know.' Baoshou Xin (Bao Shou Xin, a Zen monk) said: 'Changqing releases but does not know how to收 (Shou, to gather back). Yunmen knows how to 收 but does not release. Even if you are not like this at all, you can only carry straw sandals with the newly arrived monk.'

Master Changqing ascended the hall, and the assembly gathered. Master Changqing pulled out a monk and said: 'The assembly should bow to this monk.' He also said: 'What merits does this monk have that the assembly should bow to him?' The assembly had no reply.

'Half a raincoat of misty rain, the morning wind is cold. In shallow water, why bother to cast a fishing rod? Catching a blind turtle is just a waste of bait, better to laugh and enter the reed flower beach.' (Baiyu Si)

'Picking up an arrow that pierces a willow from a hundred paces away, shooting through the void into seven or eight pieces. It is a pity that the person who wants to mend it is not met, and the golden needle is futilely refined in the fire.' (Suyan Min)

Master Changqing picked up his staff and said:

。識得者個。一生參學事畢。

雲門偃云。識得者個。為什麼不住。　天童華云。二老漢優則同優。劣則同劣。垂手處足可稱尊。若是入理深談。猶欠悟在。　靈巖安云。恁么住者。喪我兒孫。恁么去者。寒灰髮𦦨。然雖如是。未得劋絕在。拈拄杖云。識得者個。卓一下云。敲出鳳凰五色髓。擊碎驪龍明月珠。

長慶因僧問。眾手淘金誰是得者。師曰有伎倆者得。曰學人還得也無。師曰太遠在。

翠峰顯代僧當時便喝。復云。有伎倆者得。一手分付。有伎倆者不得。兩手分付。學人還得也無。蒼天蒼天。　高峰妙云。西峰則不然。眾手淘金誰是得者。祇向道阿誰無分。學人還得也無。猶嫌少在。　南堂欲云。山僧又不然。今日有人問。祇向道物見主眼卓豎。學人還得也無。又怎怪得老僧。

眾手淘金得者誰。纖塵窒礙豈能為。洪波浩渺黃金遠。四事無成空手歸。(智門祚)

眾手淘金誰可得。巧有伎倆必能克。隋侯得珠聞京西。卞和獻玉在河北。(湛堂準)

謙卦六爻皆吉。楊震不受遺金。信知尊榮富貴。未必貪婪濫淫。(師憨竟)

宗鑒法林卷四十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十六

集云堂　編

【現代漢語翻譯】 現代漢語譯本： 『識得者個』（認識這個）！一生參學的事就完畢了。

雲門偃（Yunmen Yan）說：『識得者個』（認識這個）！為什麼不住（留在這裡）？天童華（Tiantong Hua）說：兩個老漢，好就好在一起，差就差在一起。垂手處（示現方便）足以稱尊，若是深入談論理，還欠缺開悟。靈巖安（Lingyan An）說：這樣住著，會斷送我的兒孫。這樣離去，如同寒灰復燃。即使如此，也未能完全斷絕。拿起拄杖說：『識得者個』（認識這個）！』卓一下（用拄杖敲擊一下）說：敲出鳳凰五色的髓，擊碎驪龍（Lilong）明月珠。

長慶（Changqing）因僧人問：眾人淘金，誰是得到的人？師父說：有伎倆的人得到。僧人說：學人還能得到嗎？師父說：太遠了。

翠峰顯（Cuifeng Xian）代替僧人當時就喝斥。又說：有伎倆的人得到，一手交付。有伎倆的人不得，兩手交付。學人還能得到嗎？蒼天啊蒼天。高峰妙（Gaofeng Miao）說：西峰則不然。眾人淘金，誰是得到的人？只說阿誰沒有份。學人還能得到嗎？還嫌少。南堂欲（Nantang Yu）說：山僧又不一樣。今天有人問，只說物見主眼卓豎（東西在主人眼裡是豎起來的）。學人還能得到嗎？又怎能怪老僧。

眾人淘金得者誰，纖塵窒礙豈能為。洪波浩渺黃金遠，四事無成空手歸。(智門祚（Zhimen Zuo）)

眾人淘金誰可得，巧有伎倆必能克。隋侯得珠聞京西，卞和獻玉在河北。(湛堂準（Zhandang Zhun）)

謙卦六爻皆吉。楊震不受遺金。信知尊榮富貴，未必貪婪濫淫。(師憨竟（Shihan Jing）)

宗鑒法林卷四十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十六

集云堂　編

【English Translation】 English version: 'Recognize this!' The matter of studying for a lifetime is finished.

Yunmen Yan said: 'Recognize this!' Why not stay? Tiantong Hua said: The two old men are good together when good, and bad together when bad. The act of extending a hand is worthy of respect. If discussing the principle deeply, it still lacks enlightenment. Lingyan An said: Staying like this will ruin my descendants. Leaving like this is like cold ashes rekindling. Even so, it is not completely cut off. Picking up the staff, he said: 'Recognize this!' He struck once, saying: Knock out the five-colored marrow of the phoenix, smash the bright moon pearl of Lilong (a mythical black dragon).

Changqing asked a monk: Among the crowd panning for gold, who is the one who gets it? The master said: The one with skill gets it. The monk said: Can the student still get it? The master said: Too far.

Cuifeng Xian, on behalf of the monk, immediately shouted. He also said: The one with skill gets it, hand it over with one hand. The one without skill does not get it, hand it over with both hands. Can the student still get it? Heavens, heavens. Gaofeng Miao said: Xifeng is not like that. Among the crowd panning for gold, who is the one who gets it? Just say who has no share. Can the student still get it? Still too little. Nantang Yu said: This mountain monk is different. If someone asks today, just say that the object is seen with the master's eyes upright. Can the student still get it? How can you blame the old monk?

Who gets the gold from the crowd panning, how can the slightest dust hinder it? The vast waves are far from the gold, and one returns empty-handed without achieving anything. (Zhimen Zuo)

Who can get the gold from the crowd panning, skill and ability will surely overcome it. Marquis Sui got the pearl and was heard in Jingxi, Bian He presented the jade in Hebei. (Zhandang Zhun)

All six lines of the Qian hexagram are auspicious. Yang Zhen did not accept the bequeathed gold. Believe that honor and wealth do not necessarily mean greed and licentiousness. (Shihan Jing)

Zongjian Falin, Volume 45 Wan New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 46

Compiled by Jiyun Hall

大鑒下七世

漳州保福從展禪師(雪峰存嗣)

因僧問。雪峰平生有何言句。得似𦏰羊掛角時。師曰我不可作雪峰弟子不得。

翠峰顯云。一千五百個布衲。保福較些子。　昭覺勤云。翡翠羽毛。麒麟頭角。重重光彩。的的相承。要明陷虎之機。須施險巖之句。雖然如是。祇知與么來。不知與么去。或有問山僧。五祖平生有何言句得似𦏰羊掛角。祇向它道。不敢孤負先師。委悉么。山高豈礙白雲飛。　笑巖寶云。保福要且祇有千尺寒松。我若作保福。待它恁么問。劈脊打云。我不可作雪峰弟子不得。翠峰恁么道。也是祇見錐頭利。不見鑿頭方。

雪峰未審何言句。得似𦏰羊掛角時。拊擊自然皆率舞。不須羌管隔云吹。(虛堂愚)

平生滾滾舌瀾翻。話到家常下口難。不獨爺名兒要諱。感恩自古重如山。(月涵潛)

十載披霜難卻易。一朝衣錦易還難。相逢盡話寒酸事。重把頭巾仔細看。(直指南)

保福問長慶。盤山道光境俱忘。復是何物。洞山道光境未忘。復是何物。據此二老商量。猶未得劋絕。作么生得劋絕。慶良久。師曰情知和尚向鬼窟里作活計。慶卻問汝又作么生。師曰兩手扶犁水過膝。

翠峰顯云。俱忘未忘總由我。保福因什麼道未得劋絕。灼然有幾個

。諸人又作么生道。免得長慶在鬼窟里。良久云。柳絮隨風。自西自東。　大溈秀云。保福拈提頗有宗風。及乎問著又卻拖泥帶水。　天童覺云。俱忘未忘。奪人奪境。為什麼保福不肯長慶。太平本是將軍致。不許將軍見太平。

三月春風柳帶煙。鷓鴣啼在綠陰邊。一泓湛水藍如靛。飲滿行人不著錢。(頻吉祥)

保福因長慶曰。寧說阿羅漢有三毒。不說如來有二種語。不道如來無語。祇是無二種語。師曰作么生是如來語。曰聾人爭得聞。師曰情知和尚向第二頭道。慶卻問汝作么生。師曰喫茶去。

云居錫云。甚麼處是長慶向第二頭道處。

頭兮第一第二。臥龍不鑒止水。無處有月波澄。有處無風浪起。棱禪客。棱禪客。三月禹門遭點額。(翠峰顯)

如來語。為君舉。任是聾人得聞。未免和泥合土。喫茶保福亦憨癡。似向雷門撾布鼓。(佛慧泉)

不說如來二種語。三三為九須重數。何謂聾人爭得聞。狐裘未免還移主。(白雲端)

保福上堂。此事如擊石火閃電光。構得構不得。未免喪身失命。僧便問。未審構得底人。還免喪身失命也無。師曰。適來且置。阇黎還構得么。曰。若構不得。未免大眾怪笑。師曰作家作家。曰和尚是什麼心行。師曰一杓屎攔面潑也不知。

【現代漢語翻譯】 諸位又該如何說，才能避免長慶（Changqing，人名）身處鬼窟之中？ （停頓片刻）柳絮隨風飄蕩，時而向西，時而向東。 大溈秀（Dawei Xiu，人名）云：保福（Baofu，人名）的拈提頗有宗門風範，但一問到關鍵處，又變得拖泥帶水。 天童覺（Tiantong Jue，人名）云：俱忘未忘，奪人奪境。為什麼保福不肯認可長慶？太平本是將軍所致，卻不許將軍見到太平。 三月春風，柳條如煙，鷓鴣在綠蔭邊啼叫。一泓清澈的水，藍得像靛青，行人飲用，無需花費分文。（頻吉祥） 保福對長慶說：『寧可說阿羅漢（Arahan，佛教修行果位）有三毒（貪嗔癡），也不說如來（Tathagata，佛的稱號）有二種語。』不是說如來沒有語言，只是沒有二種語言。師問：『什麼是如來語？』答：『聾人怎麼能聽得到？』師說：『我早就知道你向第二義諦（the second truth）上說了。』長慶反問：『你又作何解釋？』師說：『喫茶去。』 云居錫（Yunju Xi，人名）說：『哪裡是長慶向第二義諦上說話的地方？』 頭兮第一第二，臥龍（Wolong，人名）不鑒止水。無處有月波澄，有處無風浪起。棱禪客，棱禪客，三月禹門遭點額。（翠峰顯） 如來語，為君舉，任是聾人得聞，未免和泥合土。喫茶保福亦憨癡，似向雷門撾布鼓。（佛慧泉） 不說如來二種語，三三為九須重數。何謂聾人爭得聞，狐裘未免還移主。（白雲端） 保福上堂說法：『此事如擊石火，閃電光，構得構不得，未免喪身失命。』有僧人便問：『請問構得的人，還能免於喪身失命嗎？』師說：『剛才的事情暫且放下，你構得了嗎？』僧人說：『如果構不得，難免被大眾嘲笑。』師說：『真是個行家！』僧人問：『和尚您是什麼樣的心行？』師說：『一勺屎潑到臉上也不知道。』

【English Translation】 What would you say to avoid Changqing (Changqing, a person's name) being in the ghost cave? (Pause) Willow catkins drift with the wind, sometimes to the west, sometimes to the east. Dawei Xiu (Dawei Xiu, a person's name) said: Baofu's (Baofu, a person's name) comments have a distinct sectarian style, but when asked about the key points, they become muddled. Tiantong Jue (Tiantong Jue, a person's name) said: Completely forgetting or not forgetting, seizing people and seizing circumstances. Why doesn't Baofu acknowledge Changqing? Peace was brought about by the general, but the general is not allowed to see peace. In the March spring breeze, the willow branches are like smoke, and the partridge sings by the green shade. A pool of clear water, as blue as indigo, is free for travelers to drink. (Pin Jixiang) Baofu said to Changqing: 'I would rather say that an Arahan (Arahan, a Buddhist attainment) has the three poisons (greed, hatred, and delusion) than say that a Tathagata (Tathagata, title of a Buddha) has two kinds of speech.' It's not that the Tathagata has no speech, but that he has no two kinds of speech. The master asked: 'What is the Tathagata's speech?' He replied: 'How can a deaf person hear it?' The master said: 'I knew you were speaking from the perspective of the second truth.' Changqing retorted: 'How do you explain it?' The master said: 'Go have some tea.' Yunju Xi (Yunju Xi, a person's name) said: 'Where is the place where Changqing speaks from the perspective of the second truth?' Head, the first and second, Wolong (Wolong, a person's name) does not reflect still water. Where there is no moon, the waves are calm, where there is a place, there is no wind. Sharp Chan practitioner, sharp Chan practitioner, in March, the Yu gate is marked on the forehead. (Cuifeng Xian) The Tathagata's speech, I raise it for you, even if a deaf person hears it, it is inevitable to mix mud with soil. Drinking tea, Baofu is also foolish, like beating a cloth drum at the gate of thunder. (Fohui Quan) Not speaking of the Tathagata's two kinds of speech, three times three is nine, you must count again. What is meant by 'how can a deaf person hear it'? The fox fur coat will inevitably change its owner. (Baiyun Duan) Baofu ascended the hall to preach: 'This matter is like striking a stone, a flash of lightning, whether you can grasp it or not, you will inevitably lose your life.' A monk then asked: 'May I ask, can those who grasp it avoid losing their lives?' The master said: 'Let's put aside what happened just now, can you grasp it?' The monk said: 'If I can't grasp it, I will inevitably be laughed at by the crowd.' The master said: 'Truly an expert!' The monk asked: 'What is your state of mind, Master?' The master said: 'I wouldn't even know if a spoonful of excrement was splashed on my face.'

翠峰顯云。保福有生擒虎兕爪牙。者僧也不易相敵。雖然如是。要且放過保福一著。祇如翠峰與大眾還許諸方撿責也無。若免不得。平地上死人無數。其中有得活底么。乃拈起拄杖云。來也來也。　護國元云。能擒能縱。能殺能活。保福可謂作家。者僧可惜許。錯轉話頭。待它道阇黎還構得么。向道明眼宗師天然猶在。當時下得者語。直饒保福全機。更買草鞋行腳。何故。得人一牛還人一馬。　古南門云。保福與者僧敲擊且置。且道構得底是個什麼。又那個是構得底。那個是構不得底。大眾還曾檢擇也未。古南不避口業。為你分析一上。構不得底。活得也無用。構得底。死去又何妨。忽有個出來道即今是死是活。拈拄杖便趁。

保福問僧殿里底是什麼。曰和尚定當看。師曰釋迦佛。曰和尚莫瞞人好。師曰卻是汝瞞我。又問飯頭鑊闊多少。曰和尚試量看。師以手作量勢。曰和尚莫瞞某甲。師曰卻是汝瞞我。又問僧汝作什麼業得恁么長大。曰和尚短多少。師蹲身作短勢。僧曰和尚莫瞞人好。師曰卻是汝瞞我。又問僧汝名甚麼。曰咸澤。師曰忽遇枯涸時如何。曰誰是枯涸者。師曰我是。曰和尚莫瞞人好。師曰卻是汝瞞我。

竿木隨身老作家。逢場作戲更難加。瞞人瞞我無人會。水長船高眼裡沙。(翠峰顯

【現代漢語翻譯】 現代漢語譯本 翠峰顯云（翠峰山顯現雲霧）。保福（保福禪師）有生擒虎兕（兇猛的野獸）的爪牙。這個僧人也不容易對付。雖然如此，還是要放過保福一著。就像翠峰和大眾，還允許諸方來檢查責問嗎？如果免不了，平地上死人無數。其中有能活下來的嗎？於是拿起拄杖說：『來也來也。』 護國元（護國元禪師）說：『能擒能縱，能殺能活，保福可說是行家。這個僧人可惜了，錯轉了話頭。等他說『阇黎（dheli，梵語，意為弟子）還能構得嗎？』就說『明眼宗師天然還在。』當時如果能說出這句話，即使保福全憑機巧，也要重新買草鞋去行腳。』為什麼呢？『得人一牛還人一馬。』 古南門（古南門禪師）說：『保福和這個僧人之間的敲擊暫且不論。且說構得的是個什麼？又哪個是構得的？哪個是構不得的？大眾可曾檢查選擇過嗎？古南不避口業，為你們分析一下。構不得的，活著也沒用。構得的，死去又何妨。』忽然有個人出來說『現在是死是活？』拿起拄杖就趕走。 保福問僧人：『殿里的是什麼？』僧人說：『和尚您自己應當看。』保福說：『釋迦佛（Sakyamuni Buddha）。』僧人說：『和尚您最好不要騙人。』保福說：『卻是你騙我。』又問飯頭：『鍋有多寬？』僧人說：『和尚您試試量量看。』保福用手做了個量的大小的姿勢。僧人說：『和尚您最好不要騙我。』保福說：『卻是你騙我。』又問僧人：『你做什麼行業長得這麼大？』僧人說：『和尚您矮多少？』保福蹲下身子做了個矮的姿勢。僧人說：『和尚您最好不要騙人。』保福說：『卻是你騙我。』又問僧人：『你叫什麼名字？』僧人說：『咸澤。』保福說：『如果遇到枯涸的時候怎麼辦？』僧人說：『誰是枯涸者？』保福說：『我是。』僧人說：『和尚您最好不要騙人。』保福說：『卻是你騙我。』 竿木隨身老作家，逢場作戲更難加。瞞人瞞我無人會，水長船高眼裡沙。（翠峰顯）

【English Translation】 English version Cuifeng reveals clouds (Cuifeng Mountain reveals clouds). Baofu (Chan Master Baofu) has the claws and teeth to capture tigers and rhinos alive. This monk is not easy to deal with. Even so, I will let Baofu off the hook for now. Just like Cuifeng and the assembly, are they still allowing all parties to examine and question? If it cannot be avoided, countless people will die on the flat ground. Among them, are there any who can survive? Then he picked up his staff and said, 'Coming, coming.' Huguo Yuan (Chan Master Huguo Yuan) said, 'Able to capture and release, able to kill and revive, Baofu can be said to be an expert. It's a pity for this monk, he turned the topic in the wrong direction. Waiting for him to say, 'Can the Dheli (dheli, Sanskrit, meaning disciple) still construct it?' Then say, 'The clear-eyed master is naturally still here.' If he could have said this at that time, even if Baofu relied entirely on his ingenuity, he would have to buy straw sandals again to travel on foot.' Why? 'Give someone an ox and return a horse.' Gunanmen (Chan Master Gunanmen) said, 'Let's put aside the knocking between Baofu and this monk for now. But what is it that can be constructed? And which is the one that can be constructed? Which is the one that cannot be constructed? Has the assembly ever examined and chosen? Gunan does not avoid verbal karma, and will analyze it for you. The one that cannot be constructed is useless even if it lives. The one that can be constructed, what harm is there in dying?' Suddenly someone comes out and says, 'Is it dead or alive now?' Pick up the staff and chase him away. Baofu asked the monk, 'What is in the hall?' The monk said, 'You, the abbot, should look for yourself.' Baofu said, 'Sakyamuni Buddha (Sakyamuni Buddha).' The monk said, 'Abbot, you better not deceive people.' Baofu said, 'But it is you who are deceiving me.' He then asked the cook, 'How wide is the pot?' The monk said, 'Abbot, try to measure it.' Baofu made a gesture with his hand to indicate the size. The monk said, 'Abbot, you better not deceive me.' Baofu said, 'But it is you who are deceiving me.' He then asked the monk, 'What kind of work do you do to grow so big?' The monk said, 'How short are you, Abbot?' Baofu squatted down and made a short gesture. The monk said, 'Abbot, you better not deceive people.' Baofu said, 'But it is you who are deceiving me.' He then asked the monk, 'What is your name?' The monk said, 'Xianze.' Baofu said, 'What if you encounter a drought?' The monk said, 'Who is the one who is drought-stricken?' Baofu said, 'I am.' The monk said, 'Abbot, you better not deceive people.' Baofu said, 'But it is you who are deceiving me.' An old performer with a pole of wood, it's even harder to improvise. Deceiving others and deceiving myself, no one understands, when the water rises and the boat floats high, there is sand in the eyes. (Cuifeng reveals)

)

軟套索用來。便勝他戈戟。敵軍前。笑他死戰無機變。往往功難蓋古賢。(思修聞)

保福病。問僧曰。我與汝相識年深。有何方術相救相救。僧曰。方術甚有聞說。和尚不解忌口。

清涼欽別云。和尚解忌口么。　翠峰顯別云。祇恐難為和尚。　瑞巖慍云。者僧也不易得。怎奈保福心尚未甘。當時祇好輕輕道。和尚病得幾時。看他出什麼語。卻云不堪發藥。豈不籠罩古今。

保福因僧侍立問曰汝得恁么粗心。曰甚麼處是某甲粗心處。師拈一塊土度與曰拋向門前著。僧拋了卻來曰甚麼處是某甲粗心處。師曰。我見觸著磕著。所以道你粗心。

翠峰顯云。然則者僧被熱瞞。爭奈真不掩偽。曲不藏直。翠峰將今視古。于理不甘。你者一隊漢或僧堂里來。寮舍內出。觸著磕著亦乃不知。近來粗心轉盛。我若放過便見諸方檢責。卓拄杖下座。　古南門云。翠峰也似隨摟搜。說甚觸著磕著。遂卓拄杖云。直得百雜碎了也。你輩粗心還知么。

晨朝有粥齋時飯。展缽開單飽便休。觸著磕著如薦得。不風流處也風流。(無著聰)

保福聞長生卓庵乃往相訪。茶話次。生問。曾有僧問祖師西來意。某甲舉拂子示之。不知得不得。師曰。從展爭敢道得不得。有個問。有人讚嘆此事如虎帶

【現代漢語翻譯】 現代漢語譯本 軟套索用得好，比戈戟還厲害。面對敵軍，嘲笑他們死戰不知變通，往往難以超越古人。（思修聽了有所感悟）

保福生病了，問僧人說：『我和你相識多年，有什麼方法可以救我？』僧人說：『方法倒是有聽說過，只是和尚您不忌口。』

清涼欽評論說：『和尚能忌口嗎？』 翠峰顯評論說：『只怕為難和尚了。』 瑞巖慍評論說：『這個僧人也不容易得到，只是保福心裡還不甘心。』 當時只好輕輕地說：『和尚病了多久了？看他說出什麼話來。』 卻說不堪發藥，豈不是籠罩古今。

保福因為僧人侍立在旁，問道：『你怎麼這麼粗心？』 僧人說：『什麼地方是我粗心的地方？』 保福拿起一塊土遞給他，說：『扔到門前去。』 僧人扔了回來，說：『什麼地方是我粗心的地方？』 保福說：『我見你觸著磕著，所以說你粗心。』

翠峰顯評論說：『既然這樣，那麼這個僧人是被熱病矇蔽了。只是真終究掩蓋不了假，曲終究藏不住直。』 翠峰用今天的眼光看待過去的事情，心裡不甘。你們這一隊人，或者從僧堂里來，或者從寮舍里出來，觸著磕著也不知道。近來粗心越來越嚴重，我如果放過，就會被各方責備。』 於是拄著拄杖下座。 古南門評論說：『翠峰也像是隨手亂抓，說什麼觸著磕著。』 於是拄著拄杖說：『即使打得粉碎，你們這些粗心的人知道嗎？』

早晨有粥，齋時有飯，展開缽，打開單，吃飽了就休息。觸著磕著如果能領會，不風流的地方也風流。（無著聰）

保福聽說長生在卓庵，於是前去拜訪。茶話時，長生問：『曾經有僧人問祖師西來意（Bodhidharma's intention in coming from the West），我舉起拂子（fly-whisk, a symbol of authority）給他看，不知道對不對？』 保福說：『從展（Zhan）哪裡敢說對不對？有個問，有人讚嘆此事如虎帶（tiger belt）』

【English Translation】 English version A soft lasso used well is better than a halberd. Facing the enemy, laugh at their rigid adherence to fighting, making it difficult to surpass the ancients. (Si Xiu heard this and was enlightened)

Baofu was ill and asked a monk, 'I have known you for many years. What methods can save me?' The monk said, 'Methods have been heard of, but the abbot does not abstain from certain foods.'

Qingliang Qin commented, 'Can the abbot abstain from certain foods?' Cuifeng Xian commented, 'I'm afraid it's difficult for the abbot.' Ruiyan Yun commented, 'This monk is not easy to find, but Baofu is still unwilling.' At that time, he had to say softly, 'How long has the abbot been ill? Let's see what he says.' But to say that he couldn't prescribe medicine, wouldn't that encompass the past and present?

Baofu, because a monk was standing by, asked, 'Why are you so careless?' The monk said, 'Where is my carelessness?' Baofu picked up a piece of soil and handed it to him, saying, 'Throw it in front of the door.' The monk threw it back and said, 'Where is my carelessness?' Baofu said, 'I see you touching and bumping into things, so I say you are careless.'

Cuifeng Xian commented, 'In that case, this monk is blinded by fever. But the truth cannot hide the false, and the crooked cannot hide the straight.' Cuifeng looks at the past with today's eyes, and is unwilling in his heart. You group of people, whether coming from the monks' hall or from the dormitory, don't even know when you touch or bump into things. Recently, carelessness has become more and more serious. If I let it go, I will be blamed by everyone.' Then he leaned on his staff and stepped down from his seat. Gu Nanmen commented, 'Cuifeng is also like grabbing randomly, talking about touching and bumping into things.' Then he leaned on his staff and said, 'Even if it's smashed to pieces, do you careless people know?'

In the morning there is congee, at mealtime there is rice, unfold the bowl, open the robe, and rest when full. If you can understand touching and bumping into things, even the unromantic places become romantic. (Wuzhu Cong)

Baofu heard that Changsheng was at Zhuo'an, so he went to visit. During tea, Changsheng asked, 'Once a monk asked about Bodhidharma's intention in coming from the West, I raised my fly-whisk to show him, I don't know if it was right or not?' Baofu said, 'How dare one say whether it's right or wrong from Zhan? Someone asked, someone praised this matter like a tiger belt.'

角。有人輕毀此事分文不值。一等是恁么事。因甚麼毀贊不同。生曰適來出自偶爾。

老宿云。毀又爭得。　又一老宿云。惜取眉毛。　太原孚云。若無智眼。難辨得失。　翠峰顯別云。若非和尚證盟。拂子一生無用。　報慈遂云。一等是恁么事為什麼有得有不得。

保福與甘長老相看。鄭十三娘才坐定。師乃問曾聞十三娘參見溈山是否。曰是。師曰溈山遷化向什麼處去。鄭起身偏床而立。甘曰。閑時說禪口似懸河。何不道取。鄭曰鼓者兩片皮堪作甚麼。甘曰不鼓者兩片皮又堪甚麼。鄭曰合取狗口。

溈山遷化絕音容。剔起眉毛何處去。十三娘子側身時。放出金毛師子子。(南堂靜)

保福簽瓜次。太原孚到。師曰道得與你瓜吃。曰把將來。師度一片與孚。孚接得便去。

翠峰顯云。雖是死蛇。解弄也活。誰是好手。試辨看。　南堂欲云。猛虎口中奪食。饑鷹爪下分餐。太原較些子。保福若具奔流度刃底手。待伊擬接。便與拋向背後。看它把什麼蛇弄。

故園回首客初來。特地慇勤酒一杯。惟有新詩似相識。暮山吟處共徘徊。(海舟慈)

保福問僧曰。如今有人從佛殿後過。便知是張三李四。有人從佛殿前過。汝為甚不見。且道佛法利害在什麼處。曰為伊有一分粗境所以

【現代漢語翻譯】 現代漢語譯本： 角。有人輕視這件事，認為一文不值。同樣是這件事，為什麼評價譭譽不同？學僧回答說：『剛才的評價出自偶然。』

老宿說：『詆譭又有什麼關係呢？』另一位老宿說：『要愛惜自己的眉毛。』太原孚（人名）說：『如果沒有智慧的眼睛，難以分辨得失。』翠峰顯（人名）另外說道：『如果不是和尚您來證明，我的拂子一生都沒有用處。』報慈遂（人名）說：『同樣是這件事，為什麼有人認為可以，有人認為不可以？』

保福（人名）與甘長老（人名）相見，鄭十三娘（人名）剛坐定。保福問：『曾聽說十三娘參見過溈山（地名）嗎？』回答說：『是的。』保福說：『溈山圓寂後去了哪裡？』鄭十三娘起身，側身站在床邊。甘長老說：『閑時說禪，口若懸河，為什麼現在不說了？』鄭十三娘說：『鼓的兩片皮能做什麼？』甘長老說：『不鼓的兩片皮又能做什麼？』鄭十三娘說：『應該用來堵住狗嘴。』

溈山圓寂，音容已逝，提起眉毛，去了哪裡？十三娘側身站立時，放出金毛獅子。

保福分瓜的時候，太原孚到了。保福說：『說得對就給你瓜吃。』太原孚說：『拿來。』保福遞了一片瓜給太原孚，太原孚接過就走了。

翠峰顯說：『即使是死蛇，懂得玩弄也能讓它活起來。誰是高手？試著辨別看看。』南堂欲（人名）說：『猛虎口中奪食，饑鷹爪下分餐，太原孚稍微遜色了些。保福如果具備奔流度刃的手段，等他想要接瓜的時候，就將瓜拋向身後，看他拿什麼蛇來玩弄。』

故鄉回頭看，客人初來，特地慇勤地敬上一杯酒。只有新詩好像老朋友一樣，在傍晚的山邊吟誦，一起徘徊。

保福問僧人：『現在有人從佛殿後邊經過，就知道是張三李四（泛指某人），有人從佛殿前邊經過，你為什麼看不見？說說看，佛法的厲害之處在哪裡？』僧人回答說：『因為他有一分粗糙的境界，所以。』

【English Translation】 English version: Corner. Someone belittles this matter, considering it worthless. It's the same thing, so why are the praises and criticisms different? The student replied: 'The previous evaluation was accidental.'

The old monk said: 'What does it matter if it's criticized?' Another old monk said: 'Cherish your eyebrows.' Taiyuan Fu (person's name) said: 'Without wise eyes, it's difficult to distinguish between gain and loss.' Cuifeng Xian (person's name) added: 'If it weren't for you, monk, to certify, my whisk would be useless in my life.' Bao Ci Sui (person's name) said: 'It's the same thing, so why do some think it's acceptable and some think it's not?'

Baofu (person's name) met with Elder Gan (person's name), and Zheng Shisanniang (person's name) had just sat down. Baofu asked: 'Have you heard that Shisanniang visited Weishan (place name)?' The answer was: 'Yes.' Baofu said: 'Where did Weishan go after his passing?' Zheng Shisanniang got up and stood sideways by the bed. Elder Gan said: 'When talking about Chan in leisure, your mouth is like a rushing river, why don't you say it now?' Zheng Shisanniang said: 'What can the two pieces of skin of a drum do?' Elder Gan said: 'What can the two pieces of skin that are not drummed do?' Zheng Shisanniang said: 'They should be used to block a dog's mouth.'

Weishan has passed away, his voice and appearance are gone, where did he go after raising his eyebrows? When Shisanniang stood sideways, she released a golden-haired lion.

When Baofu was dividing the melon, Taiyuan Fu arrived. Baofu said: 'If you speak correctly, I'll give you melon to eat.' Taiyuan Fu said: 'Bring it here.' Baofu handed a slice of melon to Taiyuan Fu, and Taiyuan Fu took it and left.

Cuifeng Xian said: 'Even if it's a dead snake, knowing how to play with it can make it come alive. Who is the expert? Try to discern it.' Nantang Yu (person's name) said: 'Snatching food from a tiger's mouth, dividing a meal under a hungry hawk's claws, Taiyuan Fu is slightly inferior. If Baofu possesses the means of rushing through a blade, when he tries to catch the melon, he will throw the melon behind him, and see what snake he uses to play with.'

Looking back at my old home, the guest has just arrived, and I specially offer a cup of wine with great care. Only the new poem seems like an old friend, reciting it by the mountain in the evening, wandering together.

Baofu asked the monk: 'Now, if someone passes behind the Buddha hall, you know it's Zhang San Lisi (generic name for someone), if someone passes in front of the Buddha hall, why can't you see them? Tell me, where is the power of the Buddha-dharma?' The monk replied: 'Because he has a rough state, therefore...'

不見。師便喝。復自曰。若是佛殿即不見。曰不是佛殿還見不。師曰不是佛殿見什麼。

安樂泰云。保福就地彈死雀。待云爲伊有一分粗境所以不見。便道伶俐衲子只消一個。且埋它三十年。

保福曰。真空不壞有。真空不異色。僧便問作么生是真空。師曰還聞鐘聲么。曰此是鐘聲。師曰驢年夢見在。

興善康云。保福入草求人。早已通身泥水。者僧羅星入命。難免吉少兇多。復頌。

解奏胡笳別有腔。風前清韻自悠揚。遏雲直入青霄外。石女聞之應斷腸。

保福到天童。童曰你還定當得么。師曰和尚道什麼。童曰不會即目前包裹。師曰會即目前包裹。

秋葉風吹黃颯颯。晴云日照白粼粼。一瓶久醞茱萸酒。共酌花前醉兩人。(澗庵怡)

越州龍門鏡清道怤禪師(雪峰存嗣)

問雪峰。古人有言。峰便臥倒。良久起曰問甚麼。師再問。峰曰虛生浪死漢。

尋常愛客恨無來。及至人來懶話陪。空臥早知眠不當。虛勞紅𦦨落寒灰。(投子青)

鏡清在雪峰普請次。峰問溈山。道見色。便見心。還有過也無。師曰古人與么道那。曰雖然如此。我要共你商量。師曰。若與么。不如某甲钁地去。

靈隱泉云。雪峰探竿在手。影草隨身。若不是鏡清普請。幾

【現代漢語翻譯】 現代漢語譯本 不見。禪師便大喝一聲。又自言自語道：『如果是佛殿，那就看不見。』（有人）問：『不是佛殿，難道就能看見嗎？』禪師說：『不是佛殿，看見什麼？』

安樂泰評論說：保福禪師當場彈死了麻雀，（這是）因為（麻雀）有一分粗糙的境界，所以看不見。便說：『伶俐的僧人只需要一個（就夠了），且埋葬它三十年。』

保福禪師說：『真空不壞有，真空不異色。』有僧人便問：『怎麼是真空？』禪師說：『還聽到鐘聲嗎？』（僧人）說：『這是鐘聲。』禪師說：『驢年才能夢見啊！』

興善康評論說：保福禪師在草叢中找人，早已全身泥水。這個僧人羅星入命，難免吉少兇多。又作偈頌：

『演奏胡笳另有腔調，風前清韻自然悠揚。遏制雲彩直入青霄之外，石女聽了也應斷腸。』

保福禪師到天童山。天童禪師問：『你還能鎮定得住嗎？』禪師說：『和尚說什麼？』天童禪師說：『不會就立刻被包裹。』禪師說：『會就立刻被包裹。』

秋風吹拂，黃葉颯颯落下，晴朗的天空，陽光照耀，水面波光粼粼。一瓶久釀的茱萸酒，（我們）在花前共飲，兩人都已陶醉。（澗庵怡）

越州龍門鏡清道怤禪師（雪峰存嗣）

（有僧人）問雪峰禪師：『古人有言……』雪峰禪師便倒下。良久起來說：『問什麼？』禪師再次問。（雪峰禪師）說：『虛生浪死的漢子。』

『尋常喜歡客人來，只是恨沒有人來。等到人來了，又懶得說話陪伴。空自躺臥，早知不該睡覺，白白地讓紅色的爐火落成寒冷的灰燼。』（投子青）

鏡清禪師在雪峰禪師處普請（集體勞作）時，雪峰禪師問溈山禪師：『道見色，便見心，還有過失嗎？』禪師說：『古人是這麼說的嗎？』（雪峰禪師）說：『雖然如此，我想和你商量。』禪師說：『如果這樣，不如我挖地去。』

靈隱泉評論說：雪峰禪師探竿在手，影草隨身。如果不是鏡清禪師普請，幾乎（就…）

【English Translation】 English version Not seen. The Master then shouted. He then said to himself, 'If it is a Buddha hall, then it cannot be seen.' (Someone) asked, 'If it is not a Buddha hall, can it still be seen?' The Master said, 'If it is not a Buddha hall, what is there to see?'

Anle Tai commented: Baofu (Baofu, name of a Zen master) instantly killed a sparrow on the ground because it had a bit of coarse realm, so it could not be seen. He then said, 'A clever monk only needs one, and bury it for thirty years.'

Baofu (Baofu, name of a Zen master) said, 'True emptiness does not destroy existence; true emptiness is not different from form.' A monk then asked, 'What is true emptiness?' The Master said, 'Do you hear the sound of the bell?' (The monk) said, 'This is the sound of the bell.' The Master said, 'You'll only dream of it in the year of the donkey!'

Xingshan Kang commented: Baofu (Baofu, name of a Zen master) is looking for someone in the grass, already covered in mud. This monk has the Luo star entering his destiny, inevitably with more misfortune than fortune. He also composed a verse:

'Playing the barbarian flute has a different tune, the clear melody in the wind is naturally melodious. Restraining the clouds, it goes straight beyond the blue sky, even a stone woman would be heartbroken upon hearing it.'

Baofu (Baofu, name of a Zen master) arrived at Tiantong (Tiantong, name of a mountain). Tiantong (Tiantong, name of a Zen master) asked, 'Can you still remain calm?' The Master said, 'What is the abbot saying?' Tiantong (Tiantong, name of a Zen master) said, 'If you don't understand, you'll be immediately wrapped up.' The Master said, 'If you understand, you'll be immediately wrapped up.'

Autumn leaves are blown by the wind, rustling and yellow, the clear sky is illuminated by the sun, the water surface is sparkling. A bottle of long-brewed Cornelian cherry wine, (we) drink together in front of the flowers, both of us are intoxicated. (Jian'an Yi)

Zen Master Jingqing Daofu of Longmen in Yuezhou (Successor of Xuefeng Cun)

(A monk) asked Xuefeng (Xuefeng, name of a Zen master), 'The ancients said...' Xuefeng (Xuefeng, name of a Zen master) then fell down. After a long while, he got up and said, 'What are you asking?' The Master asked again. (Xuefeng (Xuefeng, name of a Zen master)) said, 'A man who lives a vain and wasteful life.'

'Usually, I love guests to come, but I hate that no one comes. When people come, I'm too lazy to talk and accompany them. Lying down idly, I knew I shouldn't have slept, wasting the red stove fire into cold ashes.' (Touzi Qing)

When Zen Master Jingqing was doing universal labor (collective work) at Xuefeng (Xuefeng, name of a Zen master)'s place, Xuefeng (Xuefeng, name of a Zen master) asked Zen Master Weishan, 'The saying 'seeing form, then seeing mind,' is there any fault in it?' The Master said, 'Did the ancients say that?' (Xuefeng (Xuefeng, name of a Zen master)) said, 'Even so, I want to discuss it with you.' The Master said, 'If that's the case, I might as well go dig the ground.'

Lingyin Quan commented: Xuefeng (Xuefeng, name of a Zen master) has a probing pole in his hand, and shadow grass follows him. If it weren't for Zen Master Jingqing's universal labor, almost (would...)

乎狼藉。

鏡清因僧問。學人未達其源請師方便。師曰是什麼源。曰其源。師曰。若是其源。怎受方便。僧禮退後。侍者問。和尚適來莫是成它問否。師曰無。曰莫是不成它問否。師曰無。曰未審意畢竟作么生。師曰一點水墨。兩處成龍。

翠峰顯于怎受方便處云。死水裡浸卻有甚用處。于兩處成龍處云。猶較些子。復云。翠峰不是減鏡清威光。要與者僧相見是什麼源。其源三十年後與汝三十棒。　五祖戒云。與么道也太險。雖然語險。怎奈用得者一點親。還會么。莫怪鏡清多意氣。它家曾謁聖明君。　昭覺勤云。鏡清雖則赴感應機。要且猶費葛藤。是什麼源。其源。劈脊便棒。未審師意如何。劈脊便棒。非惟截斷眾流。亦乃光揚宗眼。　南堂欲云。鏡清一點水墨兩處成龍。直得傾湫倒岳雲黯長空。翠峰要減它威光。與者僧相見且款款地。山僧見處也要諸人共知。是什麼源。其源。劈脊便棒。直下悟去。裂破古今。　古南門云。翠峰也則放過。是什麼源。其源。待甚三十年。劈脊便棒。何故。是真難掩。是偽不昌。

鏡水平湖碧湛然。茫茫曾未達其源。王維妙手堪圖畫。一點成龍兩處全。(保寧勇)

冰凌鎖斷長河口。不見人從鳥道來。一陣風回修竹里。玉闌干上雪成堆。(心聞賁)

【現代漢語翻譯】 一片狼藉。

鏡清（Jingqing，禪師名）因有僧人問：『學人尚未通達其源頭，請老師開示方便之門。』鏡清禪師說：『什麼是源頭？』僧人說：『其源頭。』鏡清禪師說：『如果是其源頭，怎能接受方便之法？』僧人行禮後退下。侍者問：『和尚剛才莫非是成就了他的提問嗎？』鏡清禪師說：『沒有。』侍者說：『莫非是不成就他的提問嗎？』鏡清禪師說：『沒有。』侍者說：『不知您的意思究竟是什麼？』鏡清禪師說：『一點水墨，兩處成龍。』

翠峰顯（Cuifeng Xian，禪師名）在『怎能接受方便』之處評論說：『死水裡浸泡著有什麼用處？』在『兩處成龍』之處評論說：『還稍微好些。』又說：『翠峰不是要減弱鏡清的威光，而是要與那位僧人相見，什麼是源頭？其源頭，三十年後給你三十棒。』五祖戒（Wuzu Jie，禪師名）說：『這樣說也太冒險了。雖然言語冒險，怎奈用得這一點親切。會了嗎？莫怪鏡清多意氣，他家曾經謁見過聖明的君主。』昭覺勤（Zhaojue Qin，禪師名）說：『鏡清雖然隨機應變，但還是要費一番周折。什麼是源頭？其源頭，劈頭就打。不知老師的意思如何？劈頭就打。非但截斷眾流，也光揚了宗門的眼目。』南堂欲（Nantang Yu，禪師名）說：『鏡清一點水墨兩處成龍，簡直是傾倒了深潭高山，雲彩黯淡了長空。翠峰想要減弱他的威光，與那位僧人相見且慢慢來。山僧我的見解也要諸位共同知曉。什麼是源頭？其源頭，劈頭就打。當下領悟，裂破古今。』古南門（Gunanmen，禪師名）說：『翠峰也算是放過了。什麼是源頭？其源頭，還等什麼三十年，劈頭就打。為什麼？是真難以掩蓋，是假不能昌盛。』

鏡水平湖碧波盪漾，茫茫然從未通達其源。王維（Wang Wei，唐代詩人）的妙手可以描繪，一點成龍兩處俱全。（保寧勇（Baoning Yong，禪師名））

冰凌鎖斷了長河的河口，不見有人從鳥道而來。一陣風吹回修竹林里，玉石欄桿上堆滿了雪。（心聞賁（Xinwen Ben，禪師名））

【English Translation】 A scene of utter disorder.

Jingqing (name of a Chan master) was asked by a monk: 'This student has not yet understood the source; please, Master, provide a convenient means.' The Master said, 'What is the source?' The monk said, 'The source.' The Master said, 'If it is the source, how can it accept a convenient means?' The monk bowed and withdrew. An attendant asked, 'Did the Master just now accomplish his question?' The Master said, 'No.' The attendant said, 'Did you not accomplish his question?' The Master said, 'No.' The attendant said, 'I don't know what your meaning ultimately is.' The Master said, 'A single dot of ink, forming dragons in two places.'

Cuifeng Xian (name of a Chan master), commenting on 'how can it accept a convenient means,' said, 'What use is it to soak in dead water?' Commenting on 'forming dragons in two places,' he said, 'That's a little better.' He also said, 'Cuifeng is not trying to diminish Jingqing's authority, but to meet with that monk: what is the source? The source—thirty blows after thirty years for you!' Wuzu Jie (name of a Chan master) said, 'Saying it like that is too risky. Although the words are risky, how can one use this bit of intimacy? Do you understand? Don't blame Jingqing for being too spirited; his family once visited a wise ruler.' Zhaojue Qin (name of a Chan master) said, 'Although Jingqing responds to feelings and adapts to the occasion, he still wastes effort. What is the source? The source—a blow right on the back! I wonder what the Master's intention is? A blow right on the back! Not only cutting off the multitude of streams but also illuminating the eye of the school.' Nantang Yu (name of a Chan master) said, 'Jingqing's single dot of ink forms dragons in two places, utterly overturning deep pools and high mountains, clouds darkening the long sky. Cuifeng wants to diminish his authority, to meet with that monk, take it slowly. This mountain monk's view also wants everyone to know: what is the source? The source—a blow right on the back! Directly awaken and shatter the ancient and modern.' Gu Nanmen (name of a Chan master) said, 'Cuifeng also let it go. What is the source? The source—why wait thirty years? A blow right on the back! Why? True is hard to conceal; false cannot flourish.'

The mirror-like lake is green and clear, vast and never reaching its source. Wang Wei's (name of a Tang Dynasty poet) skillful hand can paint it, a single dot forming dragons in two places completely. (Baoning Yong (name of a Chan master))

Ice locks the mouth of the long river, no one is seen coming from the bird path. A gust of wind returns to the bamboo grove, jade railings piled with snow. (Xinwen Ben (name of a Chan master))

源泉滾滾望無涯。澄湛平如鏡面開。兩處成龍一點墨。幾人換卻眼睛來。(寶葉源)

一家有事百家忙。招得人譏短又長。卻羨太華山上士。終年無語落商量。(水月應)

鏡清問僧近離甚處。曰石橋。師曰本分作么生。曰近離石橋。師曰我豈不知你近離石橋。本分作么生。曰和尚何不領話。師便打。僧曰某甲話在。師曰。你但吃棒。我要者話行。

翠峰顯云。然則倚勢欺人。爭奈事不孤起。者僧若能慎初護末。棒須是鏡清自吃。

鏡清問僧門外什麼聲。曰雨滴聲。師曰眾生顛倒迷己逐物。曰和尚作么生。師曰洎不迷己。曰洎不迷己意旨如何。師曰出身猶可易。脫體道應難。

黃龍心云。說難說易轉見迷己。要不迷己。如今喚作什麼聲。　瑯玡覺云。得即得。大似平地陷人。　法雲秀云。出身句諸人總知。脫體句還有道得么。良久云。事難方見丈夫心。　元叟端云。鏡清有年無德愛討便宜。者僧逐色尋聲合受屈辱。當時見它問檐外是什麼聲。便好與一喝。更或如何若何。拂袖而去。直饒鏡清有生擒活捉之機。也無用處。　勝法法雲。瑯玡雖解拗直作曲。決定不知是什麼聲。　理安洸云。爐韛不熱。頑礦難镕。當時待伊道和尚作么生。劈脊便棒。非惟劋絕者僧。亦乃頭正尾正。

【現代漢語翻譯】 現代漢語譯本 源泉滾滾，望不到邊際，清澈平靜如同鏡面展開。兩處龍的形成只因一點墨的渲染，有幾人能夠換掉原有的眼光來看待事物呢？（寶葉源） 一家有事，百家都來幫忙，卻因此招來人們的譏諷，說長道短。反倒羨慕那太華山上的修行者，終年默默無語，自有天地的商量。（水月應） 鏡清（禪師名）問僧人：『你最近從哪裡來？』僧人回答：『石橋。』鏡清禪師說：『你的本分是什麼？』僧人回答：『最近從石橋來。』鏡清禪師說：『我難道不知道你最近從石橋來嗎？你的本分是什麼？』僧人回答：『和尚為什麼不領會我的話？』鏡清禪師就打了他。僧人說：『我的話就在這裡。』鏡清禪師說：『你只管吃棒，我要的是那句話的實際行動。』 翠峰顯禪師說：『這樣看來，鏡清禪師是倚仗權勢欺負人。』但事情不會無緣無故發生。如果這個僧人能夠謹慎于開始，維護于結尾，那麼這頓棒就應該是鏡清禪師自己來承受。 鏡清（禪師名）問僧人：『門外是什麼聲音？』僧人回答：『是雨滴的聲音。』鏡清禪師說：『眾生顛倒，迷惑于自身，追逐外物。』僧人反問道：『和尚您怎麼樣呢？』鏡清禪師說：『我不迷惑于自身。』僧人問：『不迷惑于自身，這其中的意義是什麼？』鏡清禪師說：『捨棄身形還算容易，脫離形體的束縛來悟道就難了。』 黃龍心禪師說：『說難說易，反而更加迷惑于自身。想要不迷惑于自身，現在應該稱作什麼聲音？』瑯玡覺禪師說：『得到是得到了，但很像在平地上設定陷阱。』法雲秀禪師說：『捨棄身形這句話，大家都知道。脫離形體這句話，還有誰能說得出來嗎？』停頓了很久，法雲秀禪師說：『事情艱難才能顯現出大丈夫的心。』元叟端禪師說：『鏡清禪師年長而無德，喜歡佔人便宜。這個僧人追逐外在的聲色，合該受到屈辱。當時見到他問屋檐外是什麼聲音，就應該直接給他一喝，或者再進一步怎麼樣，然後拂袖而去。即使鏡清禪師有生擒活捉的本領，也沒有用處。』勝法法禪師說：『瑯玡禪師雖然懂得將彎曲的弄直，但終究不知道那是什麼聲音。』理安洸禪師說：『爐火不旺，難以熔化頑固的礦石。當時等他說『和尚您怎麼樣』的時候，就應該劈頭蓋臉地給他一棒，這樣不僅能夠斷絕那個僧人的妄念，也能使他的頭和尾都端正。』

【English Translation】 English version The source springs forth endlessly, its expanse boundless. Clear and still, like a mirror's surface unfolding. Two dragons are formed by a single dot of ink. How many can exchange their eyes to perceive things anew? (Baoyeyuan) One family has an issue, a hundred families rush to help, yet this invites criticism, both short and long. Envy those practitioners on Mount Taihua, who remain silent year-round, leaving matters to the deliberation of heaven and earth. (Shuiyueying) Jingqing (Zen master's name) asked a monk, 'Where have you come from recently?' The monk replied, 'Stone Bridge.' The master said, 'What is your fundamental nature?' The monk replied, 'Recently from Stone Bridge.' The master said, 'Do I not know you came recently from Stone Bridge? What is your fundamental nature?' The monk replied, 'Why does the master not understand my words?' The master then struck him. The monk said, 'My words are right here.' The master said, 'You just take the beating; what I want is the action that embodies those words.' Zen Master Cuifeng Xian said, 'In this case, Jingqing is relying on his authority to bully others.' However, things do not arise without cause. If this monk had been cautious at the beginning and maintained that caution to the end, then Jingqing himself should have received the beating. Jingqing (Zen master's name) asked a monk, 'What is that sound outside the door?' The monk replied, 'The sound of raindrops.' The master said, 'Sentient beings are inverted, deluded by themselves, chasing after external things.' The monk asked in return, 'What about you, master?' The master said, 'I am not deluded by myself.' The monk asked, 'What is the meaning of not being deluded by oneself?' The master said, 'To abandon the body is still easy; to shed the fetters of form to realize the Dao is difficult.' Zen Master Huanglong Xin said, 'Speaking of difficulty or ease only further obscures oneself. If one wishes not to be deluded by oneself, what should one call this sound now?' Zen Master Langye Jue said, 'Attainment is attainment, but it is much like setting a trap on level ground.' Zen Master Fayun Xiu said, 'Everyone knows the phrase 'abandoning the body.' But who can speak of 'shedding the fetters of form'?' After a long pause, Zen Master Fayun Xiu said, 'Only in difficult situations does one see the heart of a great person.' Zen Master Yuansou Duan said, 'Jingqing is old and without virtue, fond of taking advantage of others. This monk chases after external sights and sounds and deserves to be humiliated. When he heard the question about the sound outside the eaves, he should have given a shout directly, or perhaps done something further, and then left with a flick of his sleeve. Even if Jingqing had the ability to capture and subdue, it would be useless.' Zen Master Shengfa Fa said, 'Although Zen Master Langye understands how to straighten the crooked, he ultimately does not know what that sound is.' Zen Master Lian Kuang said, 'The furnace is not hot, and it is difficult to melt stubborn ore. When he said, 'What about you, master?', he should have been struck with a staff right then and there. This would not only cut off the monk's delusions but also straighten his head and tail.'

虛堂雨滴聲。作者難酬對。若謂曾入流。依前還不會。會不會。南山北山轉霶霈。(翠峰顯)

門外檐間雨滴聲。眾生顛倒逐迷情。可憐洎不迷己處。出得身來體未明。(月堂昌)

檐頭雨滴聲。歷歷太分明。若是未歸客。徒勞側耳聽。(白楊順)

門外依然雨滴聲。萬般巧說爭如實。平生心膽向人傾。相見還同不相識。(卍庵顏)

丫鬟女子語如癡。終日無心理織機。化作望夫山上石。不知郎去幾時歸。(月江印)

半牕秋雨滴更殘。惱亂佳人寢不安。一段孤懷誰共委。和煙散入洞庭瀾。(遠鑒鏡)

鏡清問僧。趙州喫茶話你作么生會。僧出去。師曰邯鄲學唐步。

翠峰顯云。者僧不是邯鄲人。為什麼學唐步。若辨得出。與你茶吃。　南堂欲云。鏡清親見者僧是邯鄲人。翠峰因甚道不是。拈拄杖畫一畫云。有口不得茶吃者多。

鏡清因僧問。新年頭還有佛法也無。師曰有。曰如何是新年頭佛法。師曰元正啟祚萬物咸新。曰謝師答話。師曰鏡清今日失利。又僧問明教。新年頭還有佛法也無。教曰無。曰。年年是好年。日日是好日。為甚麼卻無。教曰張公吃酒李公醉。曰老老大大龍頭蛇尾。教曰明教今日失利。

昭覺勤云。道有也失利。道無也失利。誵訛在

【現代漢語翻譯】 現代漢語譯本：

虛堂的雨滴聲，作者難以酬對。如果說曾經入門，依舊還是不會。會不會？南山北山雨勢滂沱。（翠峰顯） 門外的屋檐下，雨滴聲聲。眾生顛倒，追逐迷情。可憐的是，不明白自己的本處，脫離了自身，本體未能明瞭。（月堂昌） 屋檐上的雨滴聲，清清楚楚，非常分明。如果不是歸家的人，徒勞地側耳傾聽。（白楊順） 門外依舊是雨滴聲，各種巧妙的言說，不如真實。平生心膽，向人傾訴。相見卻如同不相識。（卍庵顏） 丫鬟女子說話癡傻，整日無心打理織機。化作望夫山上的石頭，不知丈夫離去何時歸來。（月江印） 半扇窗外，秋雨滴落，更深露重。惱亂了佳人，難以安眠。這一段孤寂的心懷，誰能共同寄託？只能和著煙霧，消散在洞庭湖的波瀾之中。（遠鑒鏡） 鏡清問僧人：『趙州（Zhaozhou，人名，禪宗大師）喫茶的話，你作何理解？』僧人出去。鏡清說：『邯鄲（Handan，地名）學唐步。』 翠峰顯（Cuifeng Xian，人名）說：『這個僧人不是邯鄲人，為什麼學唐步？如果能辨別得出，就給你茶吃。』南堂欲（Nantang Yu，人名）說：『鏡清（Jingqing，人名）親眼看見這個僧人是邯鄲人，翠峰（Cuifeng，山名）為什麼說不是？』拿起拄杖畫了一下，說：『有口難言，得不到茶吃的人很多。』 鏡清（Jingqing，人名）因為僧人問：『新年伊始，還有佛法嗎？』鏡清（Jingqing，人名）說：『有。』僧人問：『如何是新年伊始的佛法？』鏡清（Jingqing，人名）說：『元正啟祚，萬物咸新。』僧人說：『謝謝師父回答。』鏡清（Jingqing，人名）說：『鏡清（Jingqing，人名）今天失利了。』又有僧人問明教（Mingjiao，人名）：『新年伊始，還有佛法嗎？』明教（Mingjiao，人名）說：『沒有。』僧人說：『年年是好年，日日是好日，為什麼說沒有？』明教（Mingjiao，人名）說：『張公（Zhang Gong，人名）喝酒，李公（Li Gong，人名）醉。』僧人說：『老老大大，龍頭蛇尾。』明教（Mingjiao，人名）說：『明教（Mingjiao，人名）今天失利了。』 昭覺勤（Zhaojue Qin，人名）說：『說有也失利，說無也失利，錯誤在於……』

【English Translation】 English version:

The sound of raindrops in the empty hall, the author struggles to respond. If one claims to have entered the stream, still, one doesn't understand. Understand or not? The southern and northern mountains are drenched in heavy rain. (Cuifeng Xian) Outside the door, the sound of raindrops from the eaves. Sentient beings are deluded, chasing after illusions. Pitifully, they don't understand their own true nature. Having left themselves, their essence remains unclear. (Yuetang Chang) The sound of raindrops on the eaves, each drop distinct and clear. If one is not a returning traveler, it's futile to strain one's ears to listen. (Baiyang Shun) Outside the door, still the sound of raindrops. All clever words are not as good as reality. Throughout my life, I've poured out my heart to others. Meeting, yet it's like not knowing each other. (Wan'an Yan) The maidservant speaks like a fool, all day without the mind to tend the loom. Transformed into a stone on the Waiting-for-Husband Mountain, not knowing when her husband left and when he will return. (Yuejiang Yin) Half a window, autumn rain drips, the night grows late. Disturbing the beautiful woman, making it hard for her to sleep peacefully. Who can share this solitary heart? It can only mingle with the mist and scatter into the waves of Dongting Lake. (Yuanjian Jing) Jingqing (Jingqing, a name, a Chan master) asked a monk: 'What is your understanding of Zhaozhou's (Zhaozhou, a person's name, a Chan master) words about drinking tea?' The monk went out. The master said: 'Handan (Handan, a place name) imitates the Tang walk.' Cuifeng Xian (Cuifeng Xian, a person's name) said: 'This monk is not from Handan, why is he imitating the Tang walk? If you can discern this, I will give you tea to drink.' Nantang Yu (Nantang Yu, a person's name) said: 'Jingqing (Jingqing, a person's name) personally saw that this monk was from Handan, why does Cuifeng (Cuifeng, a mountain name) say he is not?'. He raised his staff and drew a line, saying: 'Many are those who have mouths but cannot get tea to drink.' Jingqing (Jingqing, a person's name) because a monk asked: 'At the beginning of the New Year, is there still the Dharma?' Jingqing (Jingqing, a person's name) said: 'Yes.' The monk asked: 'What is the Dharma at the beginning of the New Year?' Jingqing (Jingqing, a person's name) said: 'The first month begins, and all things are renewed.' The monk said: 'Thank you, Master, for your answer.' Jingqing (Jingqing, a person's name) said: 'Jingqing (Jingqing, a person's name) has lost today.' Another monk asked Mingjiao (Mingjiao, a person's name): 'At the beginning of the New Year, is there still the Dharma?' Mingjiao (Mingjiao, a person's name) said: 'No.' The monk said: 'Every year is a good year, every day is a good day, why do you say there is none?' Mingjiao (Mingjiao, a person's name) said: 'Zhang Gong (Zhang Gong, a person's name) drinks wine, Li Gong (Li Gong, a person's name) gets drunk.' The monk said: 'So old, yet ending up like a snake's tail.' Mingjiao (Mingjiao, a person's name) said: 'Mingjiao (Mingjiao, a person's name) has lost today.' Zhaojue Qin (Zhaojue Qin, a person's name) said: 'Saying there is, is a loss; saying there is not, is a loss. The error lies in...'

什麼處。今日或有問崇寧。新年頭還有佛法也無。但云不在者兩頭。它或道因甚如此。但云崇寧今日失利。與古人是同是別。　徑山杲云。二尊宿一人向高高峰頂立不露頂。一人向深深海底行不濕腳。是則也是。未免有些誵訛。今日或有問杲上座。新年頭還有佛法也無。祇向道。今日一隊奴僕在茶堂里村歌社舞。弄些神鬼。直得點胸尊者惡發。把缽盂峰一擲。擲過恒河沙世界外。驚得憍陳如怕怖慞惶。倒騎露柱跳入擔板禪和鼻孔里。撞倒舒州天柱峰。安樂山神忍俊不禁。出來攔胸搊住云。尊者。你既稱阿羅漢。出三界二十五有塵勞。超分段生死。因甚麼有許多無明。被者一問。不勝懡㦬。卻回佛殿里第三位打坐。依舊點胸點肋。道天上天下惟我獨尊。自云住住。杲上座它問新年頭佛法。為什麼一向虛空里打筋斗說。脫空瞞人。良久云。杲上座今日失利。　天寧琦云。有佛法無佛法。盡被鏡清明教二大老當頭坐斷。不許後人摶量。妙喜以虛空口掉廣長舌。將三千大千世界過現未來佛及眾生真如凡聖陰陽寒暑乘除加減束作一句。卷舒無礙。收放自由。管甚麼新年頭舊年尾。道有也得。道無也得。誰敢正眼覷著。若到天寧門下。更須勘過。少年曾決龍蛇陣。潦倒還同稚子歌。　大覺升云。一人道有。一人道無。二俱失利。膽

【現代漢語翻譯】 現代漢語譯本 『什麼處』（哪裡）。今天如果有人問崇寧（人名，此處指代崇寧禪師），『新年伊始還有佛法嗎？』只說『不在兩頭』（不落於有無兩端）。他如果問『為什麼這樣說？』只說『崇寧今天失利了』（崇寧今天說錯了）。這和古人是相同還是不同？ 徑山杲（人名，此處指代徑山杲禪師）說：『兩位尊宿（指有德行的僧人）一人在高高峰頂站立，不露出頭頂；一人在深深海底行走，不沾濕腳。』這樣說也可以，但未免有些差錯。今天如果有人問杲上座（對僧人的尊稱），『新年伊始還有佛法嗎？』只向他說：『今天一隊奴僕在茶堂里村歌社舞，弄些神鬼。』直使得點胸尊者（指喜歡用手指點胸的僧人）惱怒，把缽盂峰（山峰名）一擲，擲過恒河沙世界之外，驚得憍陳如（佛陀最早的五位弟子之一）害怕驚慌，倒騎露柱跳入擔板禪和（指修行不精的禪僧）鼻孔里，撞倒舒州天柱峰（山峰名）。安樂山神（山神名）忍不住笑出來，攔胸抓住他說：『尊者，你既然自稱阿羅漢（佛教修行果位），超出三界二十五有塵勞，超越分段生死，為什麼還有這麼多無明（佛教術語，指迷惑）？』被這一問，不勝慚愧。卻回到佛殿里第三位打坐，依舊點胸點肋，說『天上天下惟我獨尊』。自己說『住住』（停止，不要說了）。杲上座，他問新年伊始的佛法，為什麼一向在虛空里打筋斗說，用空話欺騙人？良久說：『杲上座今天失利了。』 天寧琦（人名，此處指代天寧琦禪師）說：『有佛法無佛法，都被鏡清明教（人名，此處指代兩位禪師）當頭截斷，不許後人揣測。』妙喜（人名，此處指代妙喜禪師）用虛空的口掉動廣長舌（指佛的舌頭廣大而長），將三千大千世界（佛教宇宙觀）過去現在未來佛及眾生真如（佛教術語，指事物的本性）凡聖陰陽寒暑乘除加減束作一句，卷舒無礙，收放自由。管什麼新年頭舊年尾，說有也可以，說無也可以，誰敢正眼看著？若到天寧門下，更須勘過（仔細審查）。少年曾決龍蛇陣（比喻軍事才能），潦倒還同稚子歌（比喻晚年生活）。 大覺升（人名，此處指代大覺升禪師）說：『一人道有，一人道無，二俱失利。』膽

【English Translation】 English version 『What place?』 Today, if someone asks Chongning (person's name, here referring to Chan Master Chongning), 『Is there still Buddha-dharma at the beginning of the New Year?』 Just say, 『Not in either extreme』 (not falling into the extremes of existence or non-existence). If he asks, 『Why do you say so?』 Just say, 『Chongning lost today』 (Chongning spoke incorrectly today). Is this the same as or different from the ancients? Jingshan Gao (person's name, here referring to Chan Master Jingshan Gao) said: 『Two venerable monks (referring to monks with virtue), one stands on the summit of a high peak, not exposing his head; one walks in the deep seabed, not wetting his feet.』 Saying it this way is also acceptable, but it is inevitably somewhat erroneous. Today, if someone asks the Gao Superior Seat (a respectful term for a monk), 『Is there still Buddha-dharma at the beginning of the New Year?』 Just tell him: 『Today, a group of servants are singing village songs and performing social dances in the tea hall, playing with gods and ghosts.』 This directly makes the chest-pointing venerable one (referring to a monk who likes to point at his chest with his finger) angry, and he throws the Bowl Peak (mountain peak name), throwing it beyond the Ganges River sand worlds, startling Jiao Chenru (one of the Buddha's first five disciples) into fear and panic, riding the dew pillar upside down and jumping into the nostrils of the board-carrying Chan monks (referring to Chan monks with poor practice), knocking down Shuzhou Tianzhu Peak (mountain peak name). The Anle Mountain God (mountain god name) couldn't help but laugh, grabbing him by the chest and saying: 『Venerable one, since you call yourself an Arhat (Buddhist attainment), transcending the twenty-five realms of existence and defilements of the three realms, surpassing the segmented life and death, why do you still have so much ignorance (Buddhist term, referring to delusion)?』 Being asked this, he is overcome with shame. He returns to the third position in the Buddha hall to meditate, still pointing at his chest and ribs, saying 『Above the heavens and below the heavens, I alone am the honored one.』 He himself says 『Stop, stop』 (stop, don't say it). Gao Superior Seat, he asks about the Buddha-dharma at the beginning of the New Year, why do you always somersault in the void, deceiving people with empty words? After a long time, he says: 『Gao Superior Seat lost today.』 Tianning Qi (person's name, here referring to Chan Master Tianning Qi) said: 『Whether there is Buddha-dharma or not, it has all been cut off head-on by the two great elders of Jingqing Mingjiao (person's name, here referring to two Chan masters), not allowing later generations to speculate.』 Miaoxi (person's name, here referring to Chan Master Miaoxi) uses the mouth of emptiness to wield the broad and long tongue (referring to the Buddha's tongue being broad and long), taking the past, present, and future Buddhas and sentient beings, true thusness (Buddhist term, referring to the nature of things), ordinary and holy, yin and yang, cold and heat, multiplication and division, addition and subtraction of the three thousand great thousand worlds (Buddhist cosmology) and binding them into one sentence, rolling and stretching without obstruction, retracting and releasing freely. What does it matter whether it is the beginning of the New Year or the end of the old year, saying there is is also acceptable, saying there isn't is also acceptable, who dares to look at it with correct eyes? If you come to Tianning's door, you must examine it carefully (examine it carefully). In his youth, he once decided the dragon and snake formation (a metaphor for military talent), and in his old age, he is still like a child singing (a metaphor for life in old age). Dajue Sheng (person's name, here referring to Chan Master Dajue Sheng) said: 『One says there is, one says there isn't, both lose.』 Courage

大心粗。大覺有三十拄杖一時發付。且道在鏡清分上。明教分上。二僧分上。若檢點得出。可與古人把手同行。

新年佛法答云有。小盡依前二十九。玉麟掣斷黃金勒。卻向雲中大哮吼。(懶庵樞二)

新年佛法答云無。會得依前在半途。誰把扁舟清夜笛。月明吹過洞庭湖。

七寶杯酌葡萄酒。金花紙寫清平詞。春風院靜無人見。閑把君王玉笛吹。(心聞賁)

穩密田地。神通遊戲。佛法新年頭。有無俱失利。一概等虛空。豈容立巴鼻。草上之風祖令行。誰云雷罷不停聲。(圓悟勤)

新年佛法播真風。笑殺街頭賀歲翁。三級浪高何處去。謾將雙劍定雌雄。(雪堂行)

順風篙又逆風篙。浪激濤崩興轉豪。一曲不知天地悄。至今人為羨風騷。(白巖符)

寒暄難測是梅天。一日陰晴變幾番。檐下紙牕干又濕。門前石逕濕還干。(云庵量)

刻石煮海水。皆能致國富。霸業雖云成。殊非王者度。(了日韶)

鏡清因僧問新年頭還有佛法也無。師曰有。曰如何是新年頭佛法。師曰孟春猶寒。

劍門永云。劍門則不然。或有問如何是新年頭佛法。向道孟春猶寒。　鼓山賢云。二語既是一般。因甚麼有異。善知時節同露春光則不無。若是新年頭佛法。俱未夢見

【現代漢語翻譯】 現代漢語譯本：

大心粗（形容心思粗疏）。大覺禪師有三十根拄杖，一時全部發了出去。且說在鏡清禪師、明教禪師、二位僧人的份上，如果能檢查得出其中奧妙，就可以與古人攜手同行。

新年佛法，回答說『有』。小盡月（指農曆小月，只有二十九天）依舊是二十九天。玉麒麟掙斷了黃金的籠頭，卻向雲中發出巨大的吼叫。（懶庵樞）

新年佛法，回答說『無』。領會了，依舊在半途。是誰在清冷的夜晚，乘著小船吹著笛子？明月之下，吹過洞庭湖。

七寶杯中斟滿葡萄酒，金花紙上寫著清平詞。春風院落寂靜無人，悠閒地吹著君王的玉笛。（心聞賁）

穩妥周密的田地，神通自在的遊戲。佛法的新年伊始，說有說無都失利。一切都等同於虛空，哪裡容許設立把柄？風吹過草地，祖師的法令和風一樣執行，誰說雷聲停止后就不會再有聲音？（圓悟勤）

新年佛法傳播真正的風範，笑死了街頭那些拜年的老翁。三級浪濤高漲，要到哪裡去呢？只是徒勞地用雙劍來決定雌雄。（雪堂行）

順風的船篙，又是逆風的船篙，浪濤激盪，氣勢更加豪邁。一曲吹完，不知天地寂靜，至今人們還羨慕**（此處原文有省略）。（白巖符）

寒冷和溫暖難以預測，這就是梅雨季節的天氣。一天之內陰晴變化好幾次。屋檐下的紙窗幹了又濕，門前的石板路濕了又幹。（云庵量）

在石頭上刻字，煮沸海水，都能使國家富強。霸王的功業雖然說成功了，但終究不是王者的風範。（了日韶）

鏡清禪師因為有僧人問：『新年伊始還有佛法嗎？』禪師說：『有。』僧人問：『如何是新年伊始的佛法？』禪師說：『孟春時節仍然寒冷。』

劍門永云禪師說：『劍門則不是這樣。』如果有人問：『如何是新年伊始的佛法？』就回答說：『孟春時節仍然寒冷。』鼓山賢禪師說：『這兩句話既然是一樣的，為什麼會有不同呢？善於瞭解時節，一同顯露出春天的氣息，這並非沒有。但如果是新年伊始的佛法，那就連做夢都沒有夢見過。』

【English Translation】 English version:

'Great mind is coarse.' Da Jue (a Chan master) had thirty staffs, which he gave out all at once. Now, considering the positions of Jingqing (a Chan master), Mingjiao (a Chan master), and the two monks, if you can examine and understand the mystery within, you can walk hand in hand with the ancients.

'New Year Dharma?' Answer: 'Yes.' The small month (referring to a lunar month with only 29 days) is still twenty-nine days. The jade unicorn breaks free from the golden bridle, and roars loudly in the clouds. (Lan'an Shu)

'New Year Dharma?' Answer: 'No.' If you understand, you are still halfway there. Who is playing the flute on a small boat on a clear night? Under the bright moon, blowing across Dongting Lake.

Pouring wine into a seven-treasure cup, writing Qingping lyrics on golden-flower paper. The spring breeze courtyard is quiet and deserted, leisurely playing the jade flute of the king. (Xinwen Ben)

Steady and secure ground, a supernatural and free game. At the beginning of the New Year of Dharma, saying 'yes' or 'no' both lead to loss. Everything is equal to emptiness, where can you establish a handle? The wind blows across the grass, the ancestral decree acts like the wind, who says there will be no sound after the thunder stops? (Yuanwu Qin)

The New Year Dharma spreads the true style, laughing at the old men in the streets who are celebrating the New Year. Where are the three-level high waves going? It's futile to use double swords to determine the male and female. (Xuetang Xing)

A sail with the wind, and a sail against the wind, the waves surge and the momentum becomes even more heroic. After one song, one does not know the silence of heaven and earth, and people still admire ** (original text omitted here). (Baiyan Fu)

It is difficult to predict the cold and warm, this is the weather of the plum rain season. The weather changes several times a day. The paper window under the eaves is dry and then wet, and the stone path in front of the door is wet and then dry. (Yun'an Liang)

Engraving words on stone and boiling seawater can both lead to national wealth. Although the hegemon's achievements are said to be successful, they are ultimately not the style of a true king. (Liao Ri Shao)

Jingqing (a Chan master) was asked by a monk: 'Is there still Dharma at the beginning of the New Year?' The master said: 'Yes.' The monk asked: 'What is the Dharma at the beginning of the New Year?' The master said: 'It is still cold in early spring.'

Yun of Jianmen (a Chan master) said: 'Jianmen is not like this.' If someone asks: 'What is the Dharma at the beginning of the New Year?' Answer: 'It is still cold in early spring.' Xian of Gushan (a Chan master) said: 'Since these two sentences are the same, why are they different? Being good at understanding the seasons and showing the spring atmosphere together is not without merit. But if it is the New Year's Dharma, then I haven't even dreamed of it.'

在。

鏡清問僧門外什麼聲。曰鵓鳩聲。師曰欲得不招無間業。莫謗如來正法輪。

聞聲見色非聞見。見色聞聲是見聞。欲得不招無間業。莫謗如來正法輪。(卍庵顏)

鏡清因僧問。聲前絕妙請師指歸。師曰許由不洗耳。曰為甚麼如此。師曰猶繫腳在。曰。某甲祇如此。師意又如何。師曰。無端夜來雁。驚起后池秋。

飄風揚塵。落花流水。聲前絕妙。無處著㭰。驚起后池秋。許由不洗耳。容貌好西施。開唇不露齒。(方庵顯)

鏡清問靈云。行腳事大乞師指南。云曰浙中米作么價。師曰。若不是道怤洎作米價會卻。

大溈秀云。靈云祇解放出。不能收來。若不是某甲洎作米價會卻。何不更問你作什麼會。它若擬對。便與熱棒打出。

鏡清因僧問學人啐請師啄。師曰還得活也無。曰若不活遭人怪笑。師曰也是草里漢。

翠峰顯云。衲僧有此奇特事。若一個半個互相平展。古聖也不虛出來一回。　證果成云。鏡清者漢大似不打自招。

古佛有家風。對揚遭貶駁。子母不相知。是誰同啐啄。啄覺猶在。殼重遭撲。天下衲僧徒名邈。(翠峰顯)

啐啄之機不謬傳。軒轅寶鏡在當軒。萬緣喪盡泥中土。四海澄清月在天。本分鉗錘須鍛鍊。自家爐韛且磨研。相

【現代漢語翻譯】 現代漢語譯本：

鏡清問僧人：『門外是什麼聲音？』僧人回答：『是鵓鳩的聲音。』鏡清禪師說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』

『聞聲見色』不是真正的聞見，『見色聞聲』才是見聞。想要不招致無間地獄的業報，就不要誹謗如來的正法輪。（卍庵顏）

鏡清禪師因為僧人的提問而說：『聲音之前的絕妙之處，請老師指明歸宿。』禪師說：『許由（古代隱士，以不慕名利著稱）不洗耳。』僧人問：『為什麼這樣？』禪師說：『還是把腳拴住了。』僧人說：『我只是這樣理解。老師您的意思又是什麼呢？』禪師說：『無端地夜裡飛來大雁，驚醒了后池的秋意。』

狂風揚起塵土，落花隨著流水。聲音之前的絕妙之處，無處可以著力。驚醒了后池的秋意，許由不洗耳。容貌美好的西施（中國古代美女），開唇卻不露齒。（方庵顯）

鏡清禪師問靈云：『行腳參訪是大事，請老師指點方向。』靈云回答：『浙江的米是什麼價錢？』禪師說：『如果不是我，恐怕只會把米價理解了。』

大溈秀禪師說：『靈云只是放了出去，不能收回來。如果不是我，恐怕只會把米價理解了。』為什麼不反問你理解了什麼？如果他試圖回答，就用熱棒打出去。

鏡清禪師因為僧人的提問而說：『學人想啐，請老師啄。』禪師說：『還能活嗎？』僧人說：『如果不活，會被人怪笑。』禪師說：『也是草莽之輩。』

翠峰顯禪師說：『衲僧有這種奇特的事情，如果一個半個互相平庸，古聖也不必虛幻地出來一回。』證果成禪師說：『鏡清這個傢伙，很像是不打自招。』

古佛有古佛的家風，對揚反而遭到貶低駁斥。母雞和小雞互相不瞭解，是誰一同啐啄？啄破蛋殼卻仍然在，蛋殼太重又被撲倒。天下的衲僧徒有虛名。（翠峰顯）

啐啄的機緣不會錯誤地流傳，軒轅寶鏡（傳說中的寶鏡）就在正中央。萬緣喪盡，如同泥土一般。四海澄清，明月當空。本分的鉗錘需要鍛鍊，自家的爐火也要磨礪研究。

【English Translation】 English version:

Jingqing asked a monk, 'What is that sound outside the gate?' The monk replied, 'It is the sound of a turtledove.' The master said, 'If you wish to avoid the karma of the Avici hell (無間業, wújiān yè, karma of the uninterrupted hell), do not slander the true Dharma wheel (正法輪, zhèng fǎlún, true Dharma wheel) of the Tathagata (如來, Rúlái, Thus Come One).'

'Hearing sound and seeing form' is not true hearing and seeing; 'seeing form and hearing sound' is true seeing and hearing. If you wish to avoid the karma of the Avici hell, do not slander the true Dharma wheel of the Tathagata. (Wan'an Yan 卍庵顏)

Because of a monk's question, Zen Master Jingqing said, 'Before the sound, the exquisite point, please, teacher, point out the destination.' The master said, 'Xu You (許由, Xǔ Yóu, a recluse in ancient China known for his indifference to fame and wealth) did not wash his ears.' The monk asked, 'Why is that?' The master said, 'Still tied by the feet.' The monk said, 'I only understand it this way. What is your meaning, teacher?' The master said, 'For no reason, wild geese fly in at night, startling the autumn in the back pond.'

A whirlwind raises dust, fallen flowers drift on the flowing water. Before the sound, the exquisite point, there is nowhere to attach to. Startling the autumn in the back pond, Xu You did not wash his ears. The beautiful appearance of Xi Shi (西施, Xī Shī, one of the Four Beauties of ancient China), opens her lips but does not show her teeth. (Fang'an Xian 方庵顯)

Zen Master Jingqing asked Lingyun, 'Pilgrimage is a great matter, please, teacher, point out the direction.' Lingyun replied, 'What is the price of rice in Zhejiang (浙, Zhè, Zhejiang Province)?' The master said, 'If it weren't for me, I'm afraid I would only understand the price of rice.'

Zen Master Dawei Xiu said, 'Lingyun only released it, unable to bring it back. If it weren't for me, I'm afraid I would only understand the price of rice.' Why not ask you what you understand? If he tries to answer, then strike him out with a hot stick.

Because of a monk's question, Zen Master Jingqing said, 'The student wants to cheep, please, teacher, peck.' The master said, 'Can it still live?' The monk said, 'If it doesn't live, it will be laughed at.' The master said, 'Also a rough fellow.'

Zen Master Cuifeng Xian said, 'Monks have this peculiar matter; if one or two are mutually mediocre, the ancient sages would not have come out in vain.' Zen Master Zhengguo Cheng said, 'This fellow Jingqing is very much like confessing without being beaten.'

The ancient Buddha has the ancient Buddha's family style; praising is instead met with criticism and refutation. The hen and chick do not understand each other; who is pecking together? Breaking the shell but still inside, the shell is too heavy and is knocked down again. The monks of the world are merely famous in name. (Cuifeng Xian 翠峰顯)

The opportunity of cheeping and pecking is not mistakenly transmitted; the Xuan Yuan Mirror (軒轅寶鏡, Xuān Yuán bǎo jìng, legendary mirror) is right in the center. Myriad conditions are exhausted, like mud and earth. The four seas are clear, the bright moon in the sky. The tongs and hammer of one's own duty must be tempered; one's own furnace and bellows must be ground and studied.

逢莫問參玄士。此去西天萬八千。(佛鑒勤)

河目海口。釘㭰鐵舌。雞宿鳳巢。素非其鴨。直饒啐啄同時。未免當頭一劄。(佛性泰)

淘汰春光不許秋。霜花半白始知羞。擔簦重見清湖鏡。水牯還從草里游。

鏡清住庵時。有行者來。徐徐近繩床。取拂子。提起問曰。某甲定喚者個作拂子。庵主喚作什麼。師曰不可更安名立字也。行者乃擲卻拂子曰著甚死急。

明招謙代云。敢死喘氣。　寶壽方云。行者也不妨是個行家。可惜庵主當時放過。若不放過。管取行者報恩有分。

鏡清因僧問如何是大道之源。師曰從者里流出。

從者里流出。滔滔無盡日。巨浪涌千尋。誰知無一滴。(無準范)

鏡清上堂良久。有僧問祖歌如何唱。師曰拖送醉人酒。曰與么則孤負和尚也。師曰猛虎不食伏肉。

大覺升云。鏡清雖縱奪可觀。卻乃添杯醉后。大覺不然。有問祖歌如何唱。向它道上大人。與么則孤負和尚也。可知禮也。且道與鏡清是同是別。

鏡清一日于僧堂前自擊鐘曰。玄沙道底。玄沙道底。僧問玄沙道甚麼。師畫一圓相。僧曰若不久參爭知與么。師曰失錢遭罪。

翠峰顯云。幾被打破蔡州。　圓悟勤云。爛泥里有硬刺。　古南門云。者僧雖善成褫鏡清。

【現代漢語翻譯】 現代漢語譯本： 不要問那些參禪的人，說：『從這裡到西天有萬八千的路程。』（佛鑒勤）

眼睛像河一樣寬廣，嘴巴像海一樣深邃，像釘子一樣牢固，像鐵舌一樣能言善辯。雞棲息在鳳凰的巢穴里，不像鴨子那樣平庸。即使雛雞和母雞同時啄殼而出，也難免會受到當頭一棒。（佛性泰）

不讓春光被秋色淘汰，霜花半白時才開始感到羞愧。重新背起行囊，再次見到清澈的湖水，水牛仍然在草叢中自由自在地遊蕩。

鏡清（Jingqing，禪師名）住在庵里的時候，有個行者（Xingzhe，雲遊僧人）來到，慢慢地走到繩床前，拿起拂子（fuzi，一種拂塵）。提起來問道：『我叫這個東西叫拂子，庵主（Anzhu，庵的住持）你叫它什麼？』鏡清禪師說：『不可再安立名字了。』行者於是把拂子扔掉，說：『著什麼死急？』

明招謙（Mingzhao Qian，禪師名）代替鏡清禪師說：『真是敢於拚死喘氣。』寶壽方（Baoshou Fang，禪師名）說：『這個行者也不妨是個內行。可惜庵主當時放過了他。如果不放過，一定讓行者有報恩的機會。』

鏡清禪師因為有僧人問：『什麼是大道之源？』禪師說：『從這裡流出。』

從這裡流出，滔滔不絕，永無止境。巨大的波浪涌起千尋，誰知道其中沒有一滴水。（無準范）

鏡清禪師上堂很久，有僧人問：『祖歌（Zuge，禪宗的歌）如何唱？』禪師說：『拖送醉人酒。』僧人說：『這樣就辜負了和尚您了。』禪師說：『猛虎不吃伏在地上的肉。』

大覺升（Dajue Sheng，禪師名）說：『鏡清禪師雖然縱奪（zongduo，禪宗用語，指自由運用）可觀，卻像是添杯醉后。我大覺升不是這樣。如果有人問祖歌如何唱，我就對他說『上大人』。這樣就辜負了和尚我了，可知禮也。』且說與鏡清禪師是相同還是不同？』

鏡清禪師有一天在僧堂前自己敲鐘說：『玄沙（Xuansha，禪師名）說底，玄沙說底。』有僧人問：『玄沙說了什麼？』禪師畫了一個圓相（yuanxiang，佛教符號，代表圓滿）。僧人說：『如果不是長久參學，怎麼知道是這樣？』禪師說：『失錢遭罪。』

翠峰顯（Cuifeng Xian，禪師名）說：『幾乎被打破蔡州（Caizhou，地名）。』圓悟勤（Yuanwu Qin，禪師名）說：『爛泥里有硬刺。』古南門（Gunanmen，地名）說：『這個僧人雖然善於成就，卻剝奪了鏡清禪師。』

English version: Do not ask the Chan practitioners, saying, 'From here to the Western Heaven is ten thousand eight thousand miles.' (Fojian Qin)

Eyes as wide as a river, mouth as deep as the sea, nails and bolts of iron, tongue of iron. A chicken roosts in a phoenix's nest, unlike a common duck. Even if the chick and hen peck simultaneously, they cannot avoid a blow to the head. (Foxing Tai)

Not allowing the spring light to be eliminated by autumn, only when the frost flowers are half white does one begin to feel ashamed. Carrying the baggage again, seeing the clear lake again, the water buffalo still roams freely in the grass.

When Jingqing (name of a Chan master) lived in the hermitage, a Xingzhe (wandering monk) came, slowly approached the rope bed, took the fuzi (duster). He raised it and asked, 'I call this thing a fuzi, what does the Anzhu (abbot of the hermitage) call it?' The master Jingqing said, 'It is not permissible to establish names and words again.' The Xingzhe then threw away the fuzi and said, 'Why so anxious?'

Mingzhao Qian (name of a Chan master) said on behalf of Jingqing, 'Truly daring to gasp for breath.' Baoshou Fang (name of a Chan master) said, 'This Xingzhe may well be an expert. It is a pity that the abbot let him go at that time. If he had not let him go, he would certainly have given the Xingzhe a chance to repay his kindness.'

Because a monk asked Jingqing, 'What is the source of the Great Path?' The master said, 'It flows out from here.'

Flowing out from here, endlessly and inexhaustibly. Huge waves surge thousands of fathoms, who knows that there is not a single drop in it. (Wuzhun Fan)

Jingqing ascended the hall for a long time. A monk asked, 'How is the Ancestral Song (Zuge, Chan song) sung?' The master said, 'Escorting the drunkard with wine.' The monk said, 'In that case, I would be letting down the venerable master.' The master said, 'A fierce tiger does not eat meat that is lying down.'

Dajue Sheng (name of a Chan master) said, 'Although Jingqing's seizing and releasing (zongduo, Chan term, referring to free use) is admirable, it is like adding wine after being drunk. Dajue is not like that. If someone asks how to sing the Ancestral Song, I will say to him, 'Superior man.' In that case, I would be letting down the venerable master, which is to know propriety.' Tell me, is it the same or different from Jingqing?'

One day, Jingqing himself struck the bell in front of the monks' hall, saying, 'Xuansha (name of a Chan master) said it, Xuansha said it.' A monk asked, 'What did Xuansha say?' The master drew a yuanxiang (Buddhist symbol, representing perfection). The monk said, 'If I had not studied for a long time, how would I know it was like this?' The master said, 'Losing money brings suffering.'

Cuifeng Xian (name of a Chan master) said, 'Almost breaking Caizhou (place name).' Yuanwu Qin (name of a Chan master) said, 'There are hard thorns in the mud.' Gu Nanmen (place name) said, 'Although this monk is good at accomplishing, he has deprived Jingqing.'

【English Translation】 Do not ask the Chan practitioners, saying, 'From here to the Western Heaven is ten thousand eight thousand miles.' (Fojian Qin)

Eyes as wide as a river, mouth as deep as the sea, nails and bolts of iron, tongue of iron. A chicken roosts in a phoenix's nest, unlike a common duck. Even if the chick and hen peck simultaneously, they cannot avoid a blow to the head. (Foxing Tai)

Not allowing the spring light to be eliminated by autumn, only when the frost flowers are half white does one begin to feel ashamed. Carrying the baggage again, seeing the clear lake again, the water buffalo still roams freely in the grass.

When Jingqing (name of a Chan master) lived in the hermitage, a Xingzhe (wandering monk) came, slowly approached the rope bed, took the fuzi (duster). He raised it and asked, 'I call this thing a fuzi, what does the Anzhu (abbot of the hermitage) call it?' The master Jingqing said, 'It is not permissible to establish names and words again.' The Xingzhe then threw away the fuzi and said, 'Why so anxious?'

Mingzhao Qian (name of a Chan master) said on behalf of Jingqing, 'Truly daring to gasp for breath.' Baoshou Fang (name of a Chan master) said, 'This Xingzhe may well be an expert. It is a pity that the abbot let him go at that time. If he had not let him go, he would certainly have given the Xingzhe a chance to repay his kindness.'

Because a monk asked Jingqing, 'What is the source of the Great Path?' The master said, 'It flows out from here.'

Flowing out from here, endlessly and inexhaustibly. Huge waves surge thousands of fathoms, who knows that there is not a single drop in it. (Wuzhun Fan)

Jingqing ascended the hall for a long time. A monk asked, 'How is the Ancestral Song (Zuge, Chan song) sung?' The master said, 'Escorting the drunkard with wine.' The monk said, 'In that case, I would be letting down the venerable master.' The master said, 'A fierce tiger does not eat meat that is lying down.'

Dajue Sheng (name of a Chan master) said, 'Although Jingqing's seizing and releasing (zongduo, Chan term, referring to free use) is admirable, it is like adding wine after being drunk. Dajue is not like that. If someone asks how to sing the Ancestral Song, I will say to him, 'Superior man.' In that case, I would be letting down the venerable master, which is to know propriety.' Tell me, is it the same or different from Jingqing?'

One day, Jingqing himself struck the bell in front of the monks' hall, saying, 'Xuansha (name of a Chan master) said it, Xuansha said it.' A monk asked, 'What did Xuansha say?' The master drew a yuanxiang (Buddhist symbol, representing perfection). The monk said, 'If I had not studied for a long time, how would I know it was like this?' The master said, 'Losing money brings suffering.'

Cuifeng Xian (name of a Chan master) said, 'Almost breaking Caizhou (place name).' Yuanwu Qin (name of a Chan master) said, 'There are hard thorns in the mud.' Gu Nanmen (place name) said, 'Although this monk is good at accomplishing, he has deprived Jingqing.'

若論蔡州城。打破多時了也。　法林音云。我要問古南。既是打破蔡州城。還我吳元濟來。

直向波心拋一餌。錦鱗躍浪上鉤來。幾乎掣斷竿頭線。引得傍觀下釣臺。(石溪月)

鏡清問僧門外是什麼聲。僧曰蛇吞蝦蟆聲。師曰。將謂眾生苦。更有苦眾生。

永寧鼎云。若是俊俏衲子。遂近前云。某甲代和尚吃三十痛棒不為分外。不但截卻鏡清舌頭。亦顯自己頭端尾正。

將謂眾生苦。更有苦眾生。相見易得好。共住難為人。(卍庵顏)

福州鼓山興聖神晏國師(雪峰存嗣)

參雪峰。峰知其緣熟。忽起搊住曰是什麼。師釋然了悟。亦忘其了。惟舉手搖曳而已。峰曰子作道理耶。師曰何道理之有。峰審其解。撫而印之。

徑山琇云。臥龍才奮迅。丹鳳便翱翔。

驀被曾郎搊著胸。平生途路忽然窮。無端抬手輕搖曳。笑倒南方大頂峰。(竹屋簡)

鼓山示眾。若論此事如一口劍。僧問。學人是死屍。如何是劍。師曰拖出者死屍。僧應諾。歸衣缽下結束便行。至晚師問首座。問話底僧在否。曰當時便去也。師曰好與二十棒。

云居齊徴云。者僧若不肯。鼓山有什麼過。若肯。何得便發去。又云。鼓山拄杖。賞伊罰伊。　翠峰顯云。諸方盡道鼓山失卻一隻眼

【現代漢語翻譯】 現代漢語譯本： 若要評論蔡州城，它被攻破已經很久了。（蔡州城：唐朝時期的蔡州城，吳元濟曾在此割據。） 法林音說：『我要問古南，既然蔡州城已經被攻破，那麼把吳元濟還給我。』（吳元濟：唐朝藩鎮，曾割據蔡州。）

就像直接向波浪中心拋下一枚魚餌，美麗的魚兒躍出水面，爭先恐後地上鉤。魚線幾乎要被拉斷了，引得旁邊觀看的人都想下水釣魚。（石溪月）

鏡清問僧人：『門外是什麼聲音？』僧人回答：『是蛇吞吃蛤蟆的聲音。』鏡清禪師說：『我本以為眾生已經夠苦了，沒想到還有更苦的眾生。』

永寧鼎說：『如果是俊俏的僧人，就應該走上前去說：我願意代替和尚吃三十個痛棒，這不算什麼。』這樣不但能截斷鏡清的舌頭，也能顯示自己從頭到尾都是正直的。

我本以為眾生已經夠苦了，沒想到還有更苦的眾生。相見容易相處難。（卍庵顏）

福州鼓山興聖神晏國師（雪峰存嗣）

神晏國師參拜雪峰禪師。雪峰禪師知道他開悟的機緣已經成熟，突然站起來抓住他說：『這是什麼？』神晏國師豁然開悟，甚至忘記了自己已經開悟，只是舉起手搖動而已。雪峰禪師問：『你是在作道理嗎？』神晏國師說：『哪裡有什麼道理可言？』雪峰禪師審視了他的理解，撫摸著他，印可了他的開悟。

徑山琇說：『臥龍剛剛奮起，丹鳳便已翱翔。』

突然被曾郎抓住胸膛，平生所走的路一下子走到了盡頭。無緣無故地抬手輕輕搖動，笑倒了南方的大頂峰。（竹屋簡）

鼓山禪師向大眾開示：『若要評論這件事，就像一口劍。』有僧人問：『學人是死屍，什麼是劍？』鼓山禪師說：『拖走這具死屍。』僧人應諾，回到自己的衣缽下收拾東西就走了。到了晚上，鼓山禪師問首座：『剛才問話的僧人在嗎？』首座回答：『當時就走了。』鼓山禪師說：『應該給他二十棒。』

云居齊徴說：『如果那個僧人不肯，鼓山有什麼過錯？如果肯，為什麼又要立刻離開？』又說：『鼓山的拄杖，是賞他還是罰他呢？』翠峰顯說：『各處都說鼓山失去了一隻眼睛。』

【English Translation】 English version: To comment on Caizhou City (Caizhou City: Caizhou City during the Tang Dynasty, where Wu Yuanji once established a separatist regime.), it has been broken for a long time. Falin Yin said, 'I want to ask Gu Nan, since Caizhou City has been broken, then return Wu Yuanji to me.' (Wu Yuanji: A Tang Dynasty warlord who once established a separatist regime in Caizhou.)

It's like throwing a bait directly into the center of the waves, and beautiful fish leap out of the water, scrambling to get hooked. The fishing line is almost broken, attracting onlookers to want to go fishing.

Jingqing asked the monk, 'What is the sound outside the door?' The monk replied, 'It is the sound of a snake swallowing a toad.' Zen Master Jingqing said, 'I thought sentient beings were already suffering enough, but I didn't expect there to be even more suffering sentient beings.'

Yongning Ding said, 'If it is a handsome monk, he should step forward and say: I am willing to take thirty painful blows for the monk, it is nothing.' This will not only cut off Jingqing's tongue, but also show that he is upright from beginning to end.

I thought sentient beings were already suffering enough, but I didn't expect there to be even more suffering sentient beings. It is easy to meet, but difficult to live together. (Wan'an Yan)

National Teacher Xingsheng Shenyan of Gushan Mountain in Fuzhou (Successor of Xuefeng)

National Teacher Shenyan paid homage to Zen Master Xuefeng. Zen Master Xuefeng knew that his opportunity for enlightenment had matured, and suddenly stood up and grabbed him, saying, 'What is this?' National Teacher Shenyan suddenly became enlightened, even forgetting that he had already become enlightened, and just raised his hand and shook it. Zen Master Xuefeng asked, 'Are you making a doctrine?' National Teacher Shenyan said, 'Where is there any doctrine to speak of?' Zen Master Xuefeng examined his understanding, stroked him, and affirmed his enlightenment.

Jingshan Xiu said, 'The crouching dragon has just risen, and the phoenix is already soaring.'

Suddenly grabbed by Zeng Lang's chest, the road he had traveled in his life suddenly came to an end. For no reason, he raised his hand and shook it lightly, laughing at the Great Peak of the South. (Zhuyu Jian)

Zen Master Gushan gave a public instruction: 'To comment on this matter is like a sword.' A monk asked, 'The student is a corpse, what is the sword?' Zen Master Gushan said, 'Drag away this corpse.' The monk agreed, returned to his robes and packed up his things and left. In the evening, Zen Master Gushan asked the head seat, 'Is the monk who asked the question here?' The head seat replied, 'He left at that time.' Zen Master Gushan said, 'He should be given twenty blows.'

Yunjü Qizheng said, 'If that monk is unwilling, what is Gushan's fault? If he is willing, why should he leave immediately?' He also said, 'Is Gushan's staff rewarding him or punishing him?' Cuifeng Xian said, 'Everywhere they say that Gushan has lost an eye.'

。殊不知重賞之下必有勇夫。雖然如是。未免一時埋卻。　東禪觀云。者僧將個死屍出來。弄得活活底。鼓山好一口劍。尚欠磨礱在。　寶壽方云。盡道鼓山好棒。惜乎遲。如何是劍。劈脊便與二十趁出。若恁么。未夢見鼓山在。　古南門云。者僧藏鋒運劍。被鼓山二十棒打得尸橫萬里。雖然如是。旁觀者哂。　百和順云。盡道者僧不肯鼓山。殊不知鼓山當門懸一口劍。已是尸橫萬里。可惜末後添二十拄杖。便見賊過張弓。

鼓山偈曰。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。舉以問僧曰汝作么生會。僧無語。僧后謂侍者曰。某甲不會。請代一轉語。者曰。和尚與么道。猶隔天涯在。師聞乃喚侍者。問汝為者僧代語是否。曰是。師便打趁出院。

開先金云。鼓山與侍者做處不密。總被者僧一狀領過。祇如開先亦云。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。諸人又作么生會。

國師養子太慈悲。入草何如出草時。射到九重聖箭子。依前特地隔天涯。(石溪月)

鼓山上堂垂語曰。鼓山門下不得咳嗽。時有僧咳嗽一聲。師曰作甚麼。曰傷風。師曰傷風即得。

瑯玡覺云。雷聲甚大雨滴全無。　云蓋本云。鼓山雖則探竿影草。未免將曲作直。道林則不然。作么生傷

【現代漢語翻譯】 現代漢語譯本：殊不知重賞之下必有勇夫。雖然如此，未免一時埋沒人才。東禪觀云：『這個僧人將一具死屍拿出來，弄得活靈活現的。』鼓山好一口劍，可惜還欠打磨。寶壽方云：『都說鼓山的棒子好，可惜遲了。』如何是劍？劈頭蓋臉就打二十棒趕出去。如果這樣，還沒夢見鼓山呢。古南門云：『這個僧人藏鋒運劍，被鼓山的二十棒打得尸橫萬里。』雖然如此，旁觀者卻在嘲笑。百和順云：『都說這個僧人不肯屈服於鼓山，卻不知鼓山當門懸著一口劍，已經是尸橫萬里了。可惜最後又添了二十拄杖，這就成了賊走後才張弓。』

鼓山偈語說：『直下承當猶難會，尋言逐句轉更遠。若論佛與祖，特地隔天涯。』舉出來問僧人說：『你作何理解？』僧人無語。僧人後來對侍者說：『我不會，請你代我說一句。』侍者說：『和尚這樣說，仍然隔著天涯。』鼓山禪師聽了，就叫來侍者，問：『你替那個僧人回答了嗎？』回答說：『是的。』禪師就打了他，把他趕出了寺院。

開先金說：『鼓山和侍者做得不夠隱秘，都被那個僧人一狀領過了。』就像開先也說：『直下承當猶難會，尋言逐句轉更遠。若論佛與祖，特地隔天涯。』各位又作何理解？

國師養子太慈悲，入草何如出草時。射到九重聖箭子，依前特地隔天涯。（石溪月）

鼓山上堂說法時說：『鼓山門下不得咳嗽。』當時有個僧人咳嗽了一聲。禪師說：『做什麼？』僧人說：『傷風。』禪師說：『傷風就可以。』

瑯玡覺說：『雷聲很大，雨點全無。』云蓋本說：『鼓山雖然探竿影草，未免將曲作直。』道林則不然，作么生傷風？

【English Translation】 English version: It is well known that brave men emerge under generous rewards. Although this is the case, it inevitably buries talent for a time. Dongchan Guan said: 'This monk brought out a corpse and made it lifelike.' Gushan (name of a mountain and a monastery) has a good sword, but it still needs polishing. Baoshou Fang said: 'Everyone says Gushan's staff is good, but it's too late.' What is the sword? He was beaten twenty times on the head and driven out. If so, he hasn't even dreamed of Gushan. Gu Nanmen said: 'This monk concealed his sword skills, and was beaten by Gushan's twenty blows, his corpse lying across thousands of miles.' Even so, the onlookers sneered. Baiheshun said: 'Everyone says that this monk is unwilling to submit to Gushan, but little does he know that Gushan has a sword hanging at the door, and his corpse is already lying across thousands of miles. It's a pity that twenty more staffs were added at the end, which became drawing the bow after the thief has left.'

Gushan's verse says: 'It is difficult to understand directly, and seeking words only leads further away. If discussing Buddha and Patriarchs, they are especially separated by the ends of the earth.' He raised it to ask the monk, saying: 'How do you understand it?' The monk was speechless. The monk later said to the attendant: 'I don't understand, please say a word for me.' The attendant said: 'The abbot said so, but he is still separated by the ends of the earth.' When the Gushan Zen master heard this, he called the attendant and asked: 'Did you answer for that monk?' He replied: 'Yes.' The Zen master beat him and drove him out of the monastery.

Kaixian Jin said: 'Gushan and the attendant did not do it secretly enough, and they were all taken over by that monk.' Just like Kaixian also said: 'It is difficult to understand directly, and seeking words only leads further away. If discussing Buddha and Patriarchs, they are especially separated by the ends of the earth.' How do you all understand it?

The National Teacher's adopted son is too compassionate, entering the grass is like leaving the grass. Shooting the holy arrow to the ninth heaven, it is still especially separated by the ends of the earth. (Shixi Yue)

Gushan said in the hall: 'No coughing is allowed under Gushan's door.' At that time, a monk coughed. The Zen master said: 'What are you doing?' The monk said: 'Catching a cold.' The Zen master said: 'Catching a cold is fine.'

Langye Jue said: 'Great thunder, but no rain at all.' Yungai Ben said: 'Although Gushan is probing with a pole and shadowing the grass, it inevitably turns the crooked into the straight.' Daolin is not like that, how does one catch a cold?

風。山中無別藥。門外有青松。　廣教玉云。鼓山垂鉤四海。者僧拽裾龍門。雖然拳踢不施。卻也師承有據。諸方盡道鼓山龍頭蛇尾。殊不知者僧被鼓山推在百丈深坑裡了。也直至如今出頭不得。　城山洽云。鼓山把定封疆。不許半人來往。為甚麼卻放過者僧。不見道。獅子不吃彫殘。俊鷹不打臥兔。

遼空一箭九重城。雪老門風盡有聲。見說禁班宣號令。那邊渾不許人行。(虛堂愚)

雷聲浩浩雨全無。浪說將軍智用疏。誰識孫吳機莫測。時舒時卷總由渠。(永覺賢)

萬丈寒潭下一鉤。水光清冷逼人眸。錦鱗不見衝風浪。卻有盲龜強出頭。(䂐庵樸)

明州翠巖令參禪師(雪峰存嗣)

上堂。一夏與諸兄弟東語西話。看翠巖眉毛還在么。長慶曰生也。雲門曰關。保福曰作賊人心虛。翠巖芝曰。為眾竭力。禍出私門。

云居元云。翠巖知而故犯。經赦不原。雲門按后施行。依公問罪。還識長慶保福么。普州人送賊。　昭覺勤云。翠巖坐斷天下人舌頭。無啖啄處。長慶因事長智。保福是精識精。雲門據款結案。雖則宗風競酬。還截得翠巖腳跟么。不躡前蹤試道看。　薦福行雲。翠巖開眼尿床。問在答處。雲門失錢遭罪。答在問處。若問不在答處。答不在問處。東湖拄杖穿卻嘉州

【現代漢語翻譯】 現代漢語譯本： 風。山中沒有別的藥可尋，門外卻有青松挺立。廣教玉云禪師說，鼓山（Gushan，山名，位於福建福州）像垂釣四海，這位僧人卻在龍門（Longmen，地名，多處有龍門）拉扯衣襟。雖然不施拳腳，卻也師承有據。各方都說鼓山是龍頭蛇尾，卻不知這位僧人被鼓山推到了百丈深坑裡，直到如今也無法出頭。城山洽云禪師說，鼓山把守著疆界，不許任何人來往，為什麼卻放過這位僧人？沒聽過嗎？獅子不吃殘缺的獵物，俊鷹不打臥著的兔子。

遼闊的天空一箭射穿九重城，雪老（Xuelao，人名，具體指代不明）的門風盡顯聲威。聽說禁班在宣讀號令，那邊卻完全不許人通行。（虛堂愚禪師）

雷聲浩大卻不見下雨，別說將軍的智慧和用兵之術疏漏。誰能識得孫武（Sun Wu，即孫子，著名軍事家）的機謀深不可測，時而舒展時而收卷，一切都由他掌控。（永覺賢禪師）

萬丈寒潭下垂著一根釣鉤，水光清冷，逼人眼眸。看不見錦鱗衝破風浪，卻有瞎眼烏龜硬要探出頭。（䂐庵樸禪師）

明州翠巖令參禪師（雪峰存嗣禪師的弟子）

上堂說法。一個夏天和各位師兄弟東一句西一句地說話，你們看看翠巖（Cuiyan，人名，即翠巖令參禪師）的眉毛還在嗎？長慶（Changqing，人名，具體指代不明）說：『還活著呢。』雲門（Yunmen，人名，具體指代不明）說：『關起來。』保福（Baofu，人名，具體指代不明）說：『做賊的人心虛。』翠巖芝禪師說：『為大眾竭盡全力，禍患出自私心。』

云居元禪師說，翠巖明知故犯，即使赦免也不原諒。雲門按照判決執行，依公問罪。你們還認識長慶和保福嗎？普州人送來了盜賊。昭覺勤禪師說，翠巖堵住了天下人的嘴，讓人無處下口。長慶因事增長智慧，保福是精明且有見識。雲門根據事實結案。即使宗風各不相同，能截斷翠巖的腳跟嗎？不踩著前人的足跡，試著說一說看。薦福行禪師說，翠巖睜著眼睛尿床，問題就在答案里。雲門丟了錢遭受懲罰，答案就在問題里。如果問題不在答案里，答案也不在問題里，東湖（Donghu，地名，多處有東湖）的拄杖會穿透嘉州（Jiazhou，地名，今四川樂山）。

【English Translation】 English version: Wind. There is no other medicine in the mountains, but green pines stand outside the gate. Guangjiao Yuyun said, Gushan (mountain name, located in Fuzhou, Fujian) is like fishing in the four seas, but this monk is pulling at his sleeves at Longmen (place name, many places have Longmen). Although he doesn't use fists and kicks, he also has a basis for his lineage. All sides say that Gushan is a dragon's head and a snake's tail, but they don't know that this monk was pushed into a hundred-zhang deep pit by Gushan, and he can't get out until now. Chengshan Qiayun said, Gushan guards the border and does not allow anyone to come and go, so why did he let this monk go? Haven't you heard? Lions don't eat crippled prey, and handsome eagles don't hunt sleeping rabbits.

An arrow pierces the ninefold city in the vast sky, and Xuelao's (person's name, specific reference unclear) family style shows its prestige. It is said that the forbidden class is announcing orders, but people are not allowed to pass there at all. (Xutang Yu)

The thunder is loud but there is no rain, don't say that the general's wisdom and art of war are flawed. Who can recognize Sun Wu's (Sun Tzu, famous military strategist) unfathomable schemes, sometimes stretched and sometimes rolled up, all controlled by him. (Yongjue Xian)

A fishing hook hangs under the ten-thousand-zhang cold pool, the water is clear and cold, forcing people's eyes. The brocade scales cannot be seen breaking through the wind and waves, but a blind turtle insists on sticking its head out. (䂐an Pu)

Chan Master Cuiyan Lingcan of Mingzhou (disciple of Chan Master Xuefeng Cunsi)

Ascending the hall to preach. Speaking east and west with all the brothers for a summer, do you see if Cuiyan's (person's name, i.e., Chan Master Cuiyan Lingcan) eyebrows are still there? Changqing (person's name, specific reference unclear) said: 'He is still alive.' Yunmen (person's name, specific reference unclear) said: 'Close him up.' Baofu (person's name, specific reference unclear) said: 'A thief has a guilty conscience.' Chan Master Cuiyan Zhi said: 'Do your best for the public, and disaster comes from selfishness.'

Yunjuyuan said, Cuiyan knowingly violates the rules, and will not be forgiven even if he is pardoned. Yunmen executes according to the judgment and convicts him according to the law. Do you still know Changqing and Baofu? The people of Puzhou sent thieves. Zhaojueqin said, Cuiyan blocked the mouths of the people of the world, leaving them nowhere to start. Changqing grows in wisdom because of events, and Baofu is smart and knowledgeable. Yunmen concludes the case based on the facts. Even if the family styles are different, can you cut off Cuiyan's heels? Try to say it without following in the footsteps of the predecessors. Jianfuxing said, Cuiyan wets the bed with his eyes open, the question is in the answer. Yunmen lost money and was punished, the answer is in the question. If the question is not in the answer, and the answer is not in the question, the Donghu's (place name, many places have Donghu) staff will pierce through Jiazhou (place name, now Leshan, Sichuan).

大象。你諸人提起坐具。且向日本國里作自恣佛事。　承天宗云。盡大地是翠巖一隻眼。更說什麼在不在。直得諸方尊宿做盡伎倆。出圈圚不得。所以保福云作賊人心虛。正是上它機境。雲門云關。大似夢中爭力。長慶雲生也。隨語生解。祇如宗上座又作么生。以拂子畫圓相云。分付海山無事客。釣鰲時下一圈圞。　大溈泰云。保福云作賊人心虛。同道者方知。長慶雲生也。隨語生解。雲門云關。塞斷咽喉。若有問大溈又作么生。拈拄杖卓一卓云。一串穿卻。　報恩秀云。善竊者鬼神不知。既為保福天童覷破。翠巖不是好手。殊不知許大雲門長慶都被翠巖一莖眉毛一時穿卻鼻孔。　徑山琇云。翠巖也是和麩糶面。又云一隊無孔鐵錘。

翠巖示徒。千古無對。關字相酬。失錢遭罪。潦倒保福。抑揚難得。嘮嘮翠巖。分明是賊。白圭無玷。誰辨真假。長慶相諳。眉毛生也。(翠峰顯)

作賊保福。擔枷過狀。生也長慶。迷真逐妄。掩關雲門。秋江月亮。潦倒翠巖。眉在眼上。(黃龍新)

金錘血色透云袍。閫外威權膽氣豪。打破魔王山鬼窟。碧潭深處釣鯨鰲。(南堂靜)

萬鈞之弩射何人。箭未離弦已喪身。帶累盲龜失浮木。欲來火里浴金塵。(伊庵權)

作賊心。過人膽。歷歷縱橫對機

【現代漢語翻譯】 現代漢語譯本： 大象。你們各位提起坐具（禪修時坐的墊子）。且在日本國里舉行自恣佛事（僧眾于每年夏安居結束時舉行的自我反省儀式）。 承天宗說：『整個大地都是翠巖的一隻眼睛。還說什麼在不在呢？』直使得各方尊宿（德高望重的僧人）用盡伎倆，也無法超出這個圈子。所以保福說『作賊人心虛』，正是上了翠巖的機鋒境界。雲門說『關』，大似夢中爭鬥力氣。長慶說『生也，隨語生解』。如果宗上座又會怎麼做呢？用拂子畫一個圓相說：『分付海山無事客，釣鰲時下一圈圞。』 大溈泰說：『保福說作賊人心虛，同道者才能明白。長慶說生也，隨語生解。雲門說關，塞斷咽喉。』如果有人問大溈又會怎麼做呢？拿起拄杖敲一下說：『一串穿卻。』 報恩秀說：『善於偷竊的人鬼神都不知道。既然被保福、天童看破，翠巖就不是好手。』殊不知許大的雲門、長慶都被翠巖一根眉毛一時穿卻鼻孔。 徑山琇說：『翠巖也是和麩子一起賣麵粉。』又說『一隊無孔鐵錘。』

翠巖開示徒眾：千古無對。用『關』字來酬對，失錢遭罪。潦倒的保福，抑揚頓挫難以捉摸。嘮嘮叨叨的翠巖，分明就是個賊。白圭無玷，誰能辨別真假？長慶相諳，眉毛又生出來了。（翠峰顯）

作賊的保福，擔著枷鎖過堂。說『生也』的長慶，迷惑于真理而追逐虛妄。掩關的雲門，如同秋江的月亮。潦倒的翠巖，眉毛就在眼睛上面。（黃龍新）

金錘血色透云袍，閫外威權膽氣豪。打破魔王山鬼窟，碧潭深處釣鯨鰲。（南堂靜）

萬鈞之弩射何人，箭未離弦已喪身。帶累盲龜失浮木，欲來火里浴金塵。（伊庵權）

作賊心，過人膽，歷歷縱橫對機。

【English Translation】 English version: Elephant. All of you, pick up your sitting mats. And let's hold the Pravāraṇa (self-admonishment ceremony held at the end of the rainy season retreat) in Japan. Ch』eng-t』ien Tsung said: 『The entire earth is Ts』ui-yen』s one eye. What more is there to say about being or not being?』 It really makes all the venerable elders (respected monks) from all directions exhaust their skills, yet they cannot get out of this circle. Therefore, Pao-fu said, 『A thief has a guilty conscience,』 which is precisely entering Ts』ui-yen』s realm of dynamic potential. Yün-men said 『Barrier,』 which is like contending strength in a dream. Ch』ang-ch』ing said, 『Born also, understanding arises with the words.』 If Zen Master Tsung were here, what would he do? He draws a circle with his whisk and says: 『Entrust it to the carefree guest of the sea mountain, when angling for the Ao turtle, cast down a complete circle.』 Ta-wei T』ai said: 『Pao-fu』s saying, 「A thief has a guilty conscience,」 is only understood by those who share the Way. Ch』ang-ch』ing』s saying, 「Born also, understanding arises with the words.」 Yün-men』s saying, 「Barrier,」 blocks the throat.』 If someone asks what Ta-wei would do, he picks up his staff and strikes it once, saying: 『Pierced through with one string.』 Pao-en Hsiu said: 『A skilled thief is not known even by ghosts and spirits. Since Ts』ui-yen has been seen through by Pao-fu and T』ien-t』ung, he is not a good hand.』 Little does he know that the vast Yün-men and Ch』ang-ch』ing have had their nostrils pierced at once by Ts』ui-yen』s single eyebrow. Ching-shan Hsiu said: 『Ts』ui-yen is also selling flour mixed with bran.』 He also said, 『A team of iron hammers without holes.』

Ts』ui-yen instructs his disciples: 『For thousands of years, there is no match. Using the word 「barrier」 to respond, losing money brings punishment. The dissolute Pao-fu, his inflections are hard to grasp. The garrulous Ts』ui-yen is clearly a thief. A flawless white jade, who can distinguish the true from the false? Ch』ang-ch』ing is familiar, the eyebrows are born again.』 (Ts』ui-feng Hsien)

The thieving Pao-fu, carrying cangue (a wooden collar used for punishment) passes the court. The 『born also』 Ch』ang-ch』ing, is deluded by the truth and chases after illusions. The Yün-men who closes the barrier, is like the moon on the autumn river. The dissolute Ts』ui-yen, the eyebrows are above the eyes. (Huang-lung Hsin)

The golden hammer, blood-colored, pierces the cloud robe, the authority outside the boudoir, the courage is bold. Break the demon king's mountain ghost cave, in the deep green pool, fish for the whale. (Nan-t』ang Ching)

The ten-thousand-catty crossbow shoots whom? Before the arrow leaves the string, the body is already lost. Entangling the blind turtle, losing the floating log, wanting to come into the fire to bathe the golden dust. (I-an Ch』üan)

The heart of a thief, courage surpassing others, clearly and vividly, horizontally and vertically, responding to the occasion.

感。保福雲門也垂鼻欺唇。翠巖長慶也修眉映眼。杜禪和。有何限。剛道意句一齊刬。埋沒自己也飲氣吞聲。帶累先宗也面牆擔板。(天童覺)

春風起處。借刀劃水。抑之揚之。情何自已。詭遇而思獲十禽。穿楊而不惜一矢。雖然轉眼能藏用。個個無裈長者子。(伴我侶)

翠巖因座主請就講筵齋。師曰山僧有個問頭。道得即齋。乃拈起胡餅曰。者個還具法身么。曰具。師以胡餅就口曰。與么則吃卻法身也。主無對。

雲門偃云。特謝和尚降重空筵。　天岳晝代云。知恩者少。負恩者多。　明因懷代云。不謂宗師家。也作恁么見解。

福州長生皎然禪師(雪峰存嗣)

因玄沙問。我觀如來。前際不來。后際不斷。今亦無住。長老作么生。師曰放某甲過有個道處。沙曰放你過作么生道。師默然。沙曰教誰委。師曰和尚不委。沙曰情知你向鬼窟里作活計。

崇壽稠別云。喚什麼作如來。

雙雙玉樹瑩無瑕。不比秋江蒹與葭。清夜同吹月下笛。更深猶奏落梅花。(澗庵怡)

長生因僧問。古人有言無明即佛性。煩惱不須除。如何是無明即佛性。師忿然作色舉拳呵曰。今日打者師僧去也。曰如何是煩惱不須除。師以手拏頭曰。者師僧得恁么發人業。

薦福如雲。長

生與么答話。大似隨人腳跟轉。　具宜開云。者僧掘窖待埋。長生引項待斧。若是無明佛性。再等三生六十劫。

信州鵝湖智孚禪師(雪峰存嗣)

因僧問。忤逆之子還受父約也無。師曰。雖有自裁。未免傷己。

江天銓云。者僧也是借飯博人吃。致令鵝湖一張口開了合不得。雖然。者僧是作家。

棄金如棄涕。長嘯作生計。一次入江流。渾身清白里。(廠阿䘄)

宗鑒法林卷四十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十七

集云堂　編

大鑒下七世

福州安國弘瑫禪師(雪峰存嗣)

舉國師碑文曰。得之於心。伊蘭作栴檀之樹。失之於旨。甘露乃蒺藜之園。謂僧曰。一語須具得失兩意。汝作么生道。僧豎拳曰不可喚作拳頭。師不肯。亦豎拳曰。祇為喚者個作拳頭。

翠峰顯云。無繩自縛漢。拳頭也不識。　大溈秀云。翠峰安國盡為孤高方外。及乎臨鋒受敵又卻逐隊隨行。　天童華云。若見得翠峰徹。便見得安國龍頭蛇尾。若見不徹。伊蘭作栴檀之樹。甘露乃蒺藜之園。　東禪觀云。者僧不能鉗安國之口。安國不能止翠峰之譏。翠峰不能免大溈之議。可憐者隊漢。不奈一個拳何。待云我要個語。具得失

【現代漢語翻譯】 現代漢語譯本 生與么答話。大似隨人腳跟轉。——這是關於生的問題的回答。大多就像跟隨別人的腳步一樣。 具宜開云。者僧掘窖待埋。長生引項待斧。若是無明佛性。再等三生六十劫。——具宜禪師開示說：『這個僧人挖好地窖等待被埋葬，長生之人伸長脖子等待斧頭。如果是無明的佛性，再等三生六十劫也無濟於事。』

信州鵝湖智孚禪師(雪峰存嗣)——信州鵝湖智孚禪師（雪峰的後代）。

因僧問。忤逆之子還受父約也無。師曰。雖有自裁。未免傷己。——有僧人問：『忤逆的兒子還會接受父親的約束嗎？』 智孚禪師說：『即使有自我裁決，也難免傷害自己。』

江天銓云。者僧也是借飯博人吃。致令鵝湖一張口開了合不得。雖然。者僧是作家。——江天銓評論說：『這個僧人也是借吃飯來博取人們的關注，以至於鵝湖禪師一張口就無法閉合。』 雖然如此，這個僧人是個有作為的人。

棄金如棄涕。長嘯作生計。一次入江流。渾身清白里。(廠阿䘄)——捨棄黃金就像丟棄鼻涕一樣，長嘯作為謀生的手段。一次進入江河之中，渾身都變得清白。（廠阿䘄）

宗鑒法林卷四十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十七

集云堂　編

大鑒下七世

福州安國弘瑫禪師(雪峰存嗣)——福州安國弘瑫禪師（雪峰的後代）。

舉國師碑文曰。得之於心。伊蘭作栴檀(zhāntán)之樹。失之於旨。甘露乃蒺藜(jíl藜)之園。謂僧曰。一語須具得失兩意。汝作么生道。僧豎拳曰不可喚作拳頭。師不肯。亦豎拳曰。祇為喚者個作拳頭。——弘瑫禪師引用國師碑文說：『領悟於心，臭草也能變成旃檀樹；失去宗旨，甘露也會變成蒺藜園。』 他對僧人說：『一句話必須包含得失兩方面的含義。你如何理解？』 僧人豎起拳頭說：『不可稱之為拳頭。』 弘瑫禪師不認可，也豎起拳頭說：『正因為稱呼這個為拳頭。』

翠峰顯云。無繩自縛漢。拳頭也不識。——翠峰顯禪師評論說：『這是個無繩自縛的人，連拳頭都不認識。』 大溈秀云。翠峰安國盡為孤高方外。及乎臨鋒受敵又卻逐隊隨行。——大溈秀禪師評論說：『翠峰和安國都顯得孤高脫俗，但等到面臨敵對時，又會隨波逐流。』 天童華云。若見得翠峰徹。便見得安國龍頭蛇尾。若見不徹。伊蘭作栴檀之樹。甘露乃蒺藜之園。——天童華禪師評論說：『如果徹底理解了翠峰禪師，就能看清安國禪師的虎頭蛇尾。如果不能徹底理解，就會像伊蘭變成旃檀樹，甘露變成蒺藜園一樣。』 東禪觀云。者僧不能鉗安國之口。安國不能止翠峰之譏。翠峰不能免大溈之議。可憐者隊漢。不奈一個拳何。待云我要個語。具得失——東禪觀禪師評論說：『這個僧人不能堵住安國禪師的嘴，安國禪師不能阻止翠峰禪師的譏諷，翠峰禪師不能避免大溈禪師的議論。可憐這些傢伙，竟然對一個拳頭無可奈何。』 等待著說：『我要一句包含得失含義的話。』

【English Translation】 English version What is the answer to the question of birth? It's mostly like following in other people's footsteps. Ju Yi (Zen master's name) opened and said: 'This monk digs a cellar waiting to be buried, and the long-lived one stretches his neck waiting for the axe. If it is the Buddha-nature of ignorance, waiting for three lives and sixty kalpas will be of no avail.'

Zen Master Zhi Fu of Ehu in Xinzhou (descendant of Xuefeng (Zen lineage))

A monk asked: 'Does a rebellious son still accept his father's agreement?' The master said: 'Even if there is self-judgment, it is inevitable to hurt oneself.'

Jiang Tianquan (Zen master's name) commented: 'This monk is also borrowing food to gamble for people to eat, causing Ehu (Zen master's name) to open his mouth and not be able to close it.' Although so, this monk is an accomplished person.

Discarding gold is like discarding snot, and chanting loudly is a means of making a living. Once entering the river, the whole body becomes pure and white. (Chang A Nao)

Zongjian Falin, Volume 46 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 47

Compiled by Jiyun Hall

Seventh Generation Under Dajian

Zen Master Hong Tao of Anguo in Fuzhou (descendant of Xuefeng (Zen lineage))

Quoting the inscription on the stele of the National Teacher, it says: 'Gained in the heart, Ilan (a type of fragrant plant) becomes a chandana (sandalwood) tree; lost in the purpose, nectar becomes a garden of Tribulus terrestris (a thorny plant).' He said to the monk: 'One sentence must contain both the meaning of gain and loss. How do you say it?' The monk raised his fist and said, 'It cannot be called a fist.' The master did not agree and also raised his fist, saying, 'It is precisely because it is called a fist.'

Cuifeng Xian (Zen master's name) commented: 'A man bound by himself without ropes does not even recognize a fist.' Dawei Xiu (Zen master's name) commented: 'Cuifeng and Anguo both appear to be aloof and detached, but when faced with enemies, they follow the crowd.' Tiantong Hua (Zen master's name) commented: 'If you thoroughly understand Cuifeng, you can see Anguo's dragon head and snake tail. If you don't understand thoroughly, Ilan will become a chandana tree, and nectar will become a garden of Tribulus terrestris.' Dongchan Guan (Zen master's name) commented: 'This monk cannot shut Anguo's mouth, Anguo cannot stop Cuifeng's ridicule, and Cuifeng cannot avoid Dawei's criticism. Poor fellows, they can't do anything about a fist.' Waiting to say: 'I want a sentence that contains the meaning of gain and loss.'

兩意。祇向道。休。何謂如此。獅子一滴乳。迸散十斛驢乳。　南堂欲云。我不似安國論得論失一語兩意。拈拄杖云。我此拄杖能殺能活。活中有殺。殺中有活。或則殺活同時。或則殺活不同時。若善用去。世出世間無法不備。便乃縱奪可觀。卷舒無礙。若用不得。總是無繩自縛漢。　笑巖寶云。大小安國腳跟未點地在。　古南門云。安國也是自起自倒。喚作拳頭。道失得么。不可喚作拳頭。道得得么。祇為喚作拳頭。若向得失上走有甚了期。翠峰雖則動弦別曲。要且不出此老圈圚。畢竟如何。展手云急須著眼看仙人。

越州洞巖可休禪師(雪峰存嗣)

因雲門到得數日才上來問訊。恰值師下來便問什麼處去。門曰親近去。師曰亂走作什麼。門曰暫時不在。師曰什麼處去來。

翠峰顯別云。好與三十棒。　承天怡云。雲門說甚暫時不在。正是終日門外亂走。洞巖雖則長年在家。要且住處也不知。

太原孚上座(雪峰存嗣)

初在揚州光孝寺講三德法身。因禪者笑乃輟講旬日。室內端然靜慮收心攝念。從初夜至五更。聞鼓角聲忽契悟。扣禪者門。禪問阿誰。師曰某甲。禪咄曰教汝傳持大教。代佛說法。夜來為甚麼醉酒臥街。師曰。禪德自來講經。將生身父母鼻孔扭掜。從今已去更不敢如

【現代漢語翻譯】 現代漢語譯本： 兩意。只是指向「道」（Dào，宇宙的本源或真理）。休。為什麼這麼說呢？就像獅子的一滴乳汁，就能使十斛驢乳變質一樣。 南堂說，我不像安國那樣，把「論得論失」說成一語兩意。拿起拄杖說，我的這根拄杖能殺能活，活中有殺，殺中有活。有時殺活同時，有時殺活不同時。如果善於運用，世間和出世間的一切方法都具備了。縱放和奪取都可以觀看，捲起和舒展都沒有障礙。如果不會用，就總是無繩自縛的人。 笑巖寶云說，安國大師的腳跟還沒站穩呢。 古南門說，安國也是自己站起來又自己倒下。如果叫作拳頭，說是得了嗎？不能叫作拳頭。說是得了嗎？只因爲叫作拳頭，如果向得失上追逐，什麼時候才能了結？翠峰雖然動弦別曲，但終究沒有超出這位老人的圈子。到底如何呢？展開手說，急需著眼看仙人。

越州洞巖可休禪師（雪峰存嗣）

因為雲門到了幾天才上來問訊。恰好洞巖禪師下來，便問：『去哪裡？』雲門說：『去親近。』洞巖禪師說：『亂跑做什麼？』雲門說：『暫時不在。』洞巖禪師說：『去哪裡了？』

翠峰顯別說，應該打三十棒。承天怡說，雲門說什麼暫時不在，正是終日門外亂跑。洞巖雖然常年在家，但卻連住處也不知道。

太原孚上座（雪峰存嗣）

當初在揚州光孝寺講三德法身，因為有禪者嘲笑，於是停止講經十天。在室內端正靜坐，收心攝念。從初夜到五更，聽到鼓角聲忽然契悟。敲禪者的門。禪者問：『是誰？』孚上座說：『是我。』禪者呵斥說：『教你傳持大教，代替佛說法，夜裡為什麼醉酒臥街？』孚上座說：『禪德自從講經以來，將生身父母的鼻孔扭捏。從今以後再也不敢這樣了。』

【English Translation】 English version: Two meanings. Just pointing to the 'Dao' (Dào, the origin of the universe or truth). Stop. Why is it said like this? It's like a drop of lion's milk that can spoil ten bushels of donkey milk. Nantang said, 'I am not like Anguo, who speaks of 'discussing gain and loss' as having two meanings in one sentence.' He picked up his staff and said, 'My staff can kill and can give life. There is killing in life, and there is life in killing. Sometimes killing and life are simultaneous, and sometimes they are not. If you use it well, all methods of the world and beyond are complete. Releasing and seizing can be observed, rolling up and stretching out are without obstruction. If you don't know how to use it, you are always a person who binds himself without ropes.' Xiaoyan Baoyun said, 'Great Master Anguo's heels haven't even touched the ground yet.' Gu Nanmen said, 'Anguo also rises and falls on his own. If you call it a fist, can you say you've got it? You can't call it a fist. Can you say you've got it? Just because you call it a fist, if you chase after gain and loss, when will it end? Although Cuifeng plays a different tune, he ultimately doesn't go beyond this old man's circle. What is it after all? He opened his hand and said, 'You must quickly open your eyes and look at the immortals.'

Zen Master Kexiu of Dongyan in Yuezhou (Successor of Xuefeng)

Because Yunmen had arrived for several days before coming to pay his respects. Just as the master was coming down, he asked, 'Where are you going?' Yunmen said, 'To get close.' The master said, 'What are you running around for?' Yunmen said, 'Temporarily away.' The master said, 'Where did you go?'

Cuifeng Xianbie said, 'He deserves thirty blows.' Chengtian Yi said, 'What is Yunmen saying about being temporarily away? He is running around outside all day long. Although Dongyan is at home all year round, he doesn't even know where he lives.'

Superior Seat Fu of Taiyuan (Successor of Xuefeng)

Initially, he was lecturing on the Three Virtues Dharmakaya at Guangxiao Temple in Yangzhou. Because a Zen practitioner laughed, he stopped lecturing for ten days. He sat upright in his room, quietly contemplating, collecting his mind and gathering his thoughts. From the beginning of the night until the fifth watch, he suddenly awakened upon hearing the sound of drums and horns. He knocked on the Zen practitioner's door. The Zen practitioner asked, 'Who is it?' The Superior Seat Fu said, 'It is I.' The Zen practitioner scolded, 'I taught you to transmit and uphold the Great Teaching, to speak the Dharma on behalf of the Buddha. Why were you drunk and lying in the street last night?' The Superior Seat Fu said, 'Since the Zen master began lecturing, he has been twisting the nostrils of his own parents. From now on, I dare not do so again.'

是。禪曰。且去。來日相見。師遂罷講。遍歷諸方。

一曲單于風引長。孚公聞處是宮商。至今夜夜維揚客。空聽樓頭聲斷腸。(本覺一)

誰將畫角吹江城。一曲梅花隔岸聽。宿酒乍醒金鴨冷。海棠枝上月猶明。(懶庵樞)

琴生入滄海。太史游名山。從此揚州城外路。令嚴不許早開關。(晦機熙)

淒涼南國宿孤城。客夢悠悠睡正深。畫角一聲驚覺起。杜䳌啼在隔花陰。(元庵微)

太原參雪峰。峰聞乃集眾。師到法堂上顧視雪峰。便下看知事。明日卻上禮拜曰。某甲昨日觸忤和尚。峰曰知是般事便休。

雲門偃因僧問那裡是觸忤處。門便打。　翠峰顯云。打得百千萬個有甚用處。直得盡大地人吃棒方可扶豎雪峰。且道孚上座具什麼眼。又云。一千五百人善知識。被孚老一覷便高豎降旗。至明日道知是般事便休。果然。　云居舜云。大小雪峰被孚上座惑亂一上。祇者孚上座也是擔枷過狀。　承天宗云。祇知其一不知其二。殊不知雪峰坐籌帷幄決勝千里。孚上座呈盡平生見解。也祇在雪峰圈圚里。　南堂欲云。眼眼相覷。心心相知。雲門便打。棒頭有眼明如日。翠□云打得百千萬個有甚用處。要識真金火里看。　法忍謐云。那裡是孚上座觸忤處。雪峰云知是般事便休。且道伊

【現代漢語翻譯】 現代漢語譯本：禪師說：『你先去吧，明天再見。』於是雪峰禪師停止了講法，開始遊歷四方。

一曲《單于風》的曲調悠揚，孚公聽來，處處都是音律。直到如今，揚州的遊子們，依然在樓頭空自聽著這令人斷腸的樂聲。（本覺一）

是誰在江城的城樓上吹響了畫角？一曲《梅花》的樂聲，從江的對岸傳來。剛從宿醉中醒來，金鴨香爐里的香已經冷了，海棠枝頭的月亮依然明亮。（懶庵樞）

琴生隱居在滄海，太史游歷于名山。從此，揚州城外的道路，因為有嚴令，不許過早地打開城門。（晦機熙）

淒涼地在南方的孤城過夜，客居的夢悠長而深沉。畫角一聲，驚醒了睡夢，杜鵑鳥在被花朵遮蔽的樹陰里啼叫。（元庵微）

太原禪師去參訪雪峰禪師（Xuefeng，人名）。雪峰禪師聽說后，召集了大眾。太原禪師來到法堂上，看了看雪峰禪師，就去看管事的人。第二天，又上前禮拜說：『弟子昨天冒犯了和尚。』雪峰禪師說：『知道是這件事就算了。』

雲門偃（Yunmen Yan，人名）因為有僧人問：『哪裡是冒犯的地方？』雲門禪師就打了他。翠峰顯（Cuifeng Xian，人名）說：『打了一百千萬個有什麼用處？要直到讓天下所有的人都捱了打，才可以扶持雪峰。』且說孚上座（Fu Shangzuo，人名）有什麼眼力？又說：『一千五百個善知識，被孚老一看，就高高地豎起了降旗。』到了第二天，（雪峰禪師）說『知道是這件事就算了』，果然如此。云居舜（Yunju Shun，人名）說：『雪峰禪師被孚上座迷惑了一次。』即使是孚上座，也是戴著枷鎖過堂。承天宗（Chengtian Zong，人名）說：『只知道其一，不知道其二。殊不知雪峰禪師在帳篷里運籌帷幄，決勝千里。孚上座呈盡平生的見解，也只是在雪峰禪師的圈套里。』南堂欲（Nantang Yu，人名）說：『眼眼相看，心心相知。雲門禪師就打，棒頭有眼，明亮如太陽。』翠□說：『打了一百千萬個有什麼用處？要認識真金，需要在火里看。』法忍謐（Faren Mi，人名）說：『哪裡是孚上座冒犯的地方？雪峰禪師說知道是這件事就算了。』且說他

【English Translation】 English version: The Zen master said, 'You may leave now, and we shall meet again tomorrow.' Thereupon, Zen Master Xuefeng ceased his lecture and began to travel to various places.

A melody of 'Wind of Xiongnu' is played at length. To Master Fu's ears, every note is music. Until this day, the travelers in Yangzhou still listen in vain to the heartbreaking sound from the tower every night. (Benjue Yi)

Who is playing the painted horn on the city tower of Jiangcheng? A melody of 'Plum Blossom' is heard from across the river. I wake up from my hangover, and the golden duck incense burner is cold. The moon is still bright on the branches of the flowering crabapple. (Lan'an Shu)

Qin Sheng (Qin Sheng, a person's name) lives in seclusion by the vast sea, and Taishi (Taishi, a person's name) travels to famous mountains. From then on, the roads outside Yangzhou city are under strict orders, and the city gates are not allowed to open early. (Huiji Xi)

I spend a desolate night in a solitary city in the South. My dreams as a traveler are long and deep. The sound of the painted horn startles me awake, and a cuckoo is singing in the shade of flowers. (Yuan'an Wei)

Taiyuan (Taiyuan, a person's name) went to visit Xuefeng (Xuefeng, a person's name). Upon hearing this, Xuefeng gathered the assembly. Taiyuan arrived at the Dharma hall, looked at Xuefeng, and then went to see the administrators. The next day, he went forward to pay his respects and said, 'This disciple offended the abbot yesterday.' Xuefeng said, 'Knowing that is the matter is enough.'

Yunmen Yan (Yunmen Yan, a person's name) because a monk asked, 'Where was the offense?' Yunmen then struck him. Cuifeng Xian (Cuifeng Xian, a person's name) said, 'What is the use of striking a hundred thousand times? Only when everyone in the world has been beaten can Xuefeng be supported.' And what insight does Superior Seat Fu (Fu Shangzuo, a person's name) possess? It is also said, 'Fifteen hundred good advisors, upon being glanced at by Old Fu, immediately raised the flag of surrender.' The next day, (Xuefeng) said, 'Knowing that is the matter is enough,' and indeed it was so. Yunju Shun (Yunju Shun, a person's name) said, 'Great Xuefeng was once confused by Superior Seat Fu.' Even Superior Seat Fu is wearing a cangue and being interrogated. Chengtian Zong (Chengtian Zong, a person's name) said, 'Knowing only one thing and not the other. Little does he know that Xuefeng is strategizing in his tent, deciding victory from a thousand miles away. Superior Seat Fu presents all his lifelong insights, but they are still within Xuefeng's trap.' Nantang Yu (Nantang Yu, a person's name) said, 'Eyes looking into eyes, hearts knowing hearts. Yunmen then strikes, the eye on the staff is as bright as the sun.' Cui□ said, 'What is the use of striking a hundred thousand times? To recognize true gold, you need to look in the fire.' Faren Mi (Faren Mi, a person's name) said, 'Where was the offense of Superior Seat Fu? Xuefeng said knowing that is the matter is enough.' And he

知什麼事。

李廣將軍。古今無對。深入虜庭。全身遠害。不動干戈贏小捷。至今邊塞嘉聲在。(海印信)

肚氣如虹上法堂。就籬縛犍恰相當。若言觸忤老和尚。雪上無端又著霜。(秤巖玉)

太原到投子。子曰久響太原孚上座。莫便是么。師作掌勢。子曰老僧招得。師便出。子曰且聽諸方斷看。師回首。子便打。

玄沙備云。莫是投子招得么。　白巖符云。二老雖則手親眼便。怎奈互相屈辱。

太原因鼓山問。父母未生時鼻孔在什麼處。師曰老兄先道。曰於今生也汝道在什麼處。師不肯。山卻問作么生。師曰將手中扇子來。山與扇子。再徴之。師搖扇不對。山罔測乃毆師一拳。

昭覺勤云。崇寧又不然。父母未生已前鼻孔在什麼處。但驀口便掌。

父母未生前鼻孔在何處。叢林老作傢俱昧藏身句。鼓山雖見機。未免牚門戶搖扇太。原孚播弄閑傢俱。山中春色深。飛花落無數。(佛慧泉)

高安灘頭百雜碎。像骨峰前眼𥉌眵。敢道鼓山無鼻孔。叢林千古笑嘻嘻。(正堂辨)

好來八面看廬山。壁立川行共解顏。谷口云橫如破絮。未容倦鳥一聲還。(梅翁杲)

太原因鼓山赴大王請。雪峰門送。回至法堂乃曰。一隻聖箭直射九重城裡去也。師曰是伊未

【現代漢語翻譯】 現代漢語譯本： 知道什麼事。

李廣將軍（西漢名將）。古今無人能比。深入敵軍腹地。全身而退免受傷害。不動用武力贏得小勝。至今邊塞還流傳著他的美名。（海印信）

肚裡的氣像彩虹一樣升到法堂。就像用籬笆捆住牛一樣恰當。如果說冒犯了老和尚。就像雪上加霜一樣。（秤巖玉）

太原孚（人名）到投子（地名或人名）。投子說：『太原孚上座，你的名聲我早就聽說了。』莫非就是你嗎？師父做了個手勢。投子說：『老僧我招架得住。』師父便出去了。投子說：『且聽聽各方的判斷。』師父回頭。投子便打了他。

玄沙備（人名）說：『莫非是投子招架得住嗎？』白巖符（人名）說：『兩位老人都手眼親切敏捷，怎奈互相屈辱。』

太原因鼓山（地名）問：『父母未生我之前，我的鼻孔在哪裡？』師父說：『老兄先說。』鼓山說：『如今我出生了，你說鼻孔在哪裡？』師父不肯回答。鼓山反問：『怎麼說？』師父說：『把手中的扇子拿來。』鼓山給了他扇子。再次追問，師父搖著扇子不回答。鼓山無法測度，就打了師父一拳。

昭覺勤（人名）說：『崇寧（年號）的說法又不一樣。父母未生我之前，鼻孔在哪裡？』只要當頭一棒就好。

父母未生之前鼻孔在何處？叢林老修行們都昧於藏身的妙句。鼓山雖然見機行事，卻免不了支撐門戶，搖扇子。太原孚播弄閑散的器具。山中春色深濃，飛花落英無數。（佛慧泉）

高安灘頭一片狼藉。像骨峰前眼屎模糊。竟然說鼓山沒有鼻孔，叢林中千古以來都笑嘻嘻。（正堂辨）

好啊，從四面八方來看廬山（地名）。像墻壁一樣聳立，像河流一樣並行，都令人開顏。谷口的云橫亙著，像破絮一樣。不允許疲倦的鳥兒發出一聲鳴叫。（梅翁杲）

太原因鼓山應大王之請赴約。雪峰（地名或人名）送行。回來到了法堂便說：『一支聖箭直射九重城裡去啊！』師父說：『是他未到家。』

【English Translation】 English version: Knowing what's going on.

General Li Guang (famous general of the Western Han Dynasty). Unmatched in ancient and modern times. Deep into the enemy's territory. Returning unscathed and avoiding harm. Winning small victories without resorting to force. To this day, his good name is still praised on the border. (Haiyin Xin)

The belly's qi rises to the Dharma hall like a rainbow. It's as appropriate as tying up an ox with a fence. If it's said to offend the old monk, it's like adding frost to snow. (Chengyan Yu)

Taiyuan Fu (person's name) arrived at Touzi (place name or person's name). Touzi said, 'I've long heard of the Venerable Taiyuan Fu.' Could it be you? The master made a gesture. Touzi said, 'This old monk can handle it.' The master then went out. Touzi said, 'Let's hear the judgment of all sides.' The master turned his head. Touzi then hit him.

Xuan Sha Bei (person's name) said, 'Could it be that Touzi can handle it?' Baiyan Fu (person's name) said, 'Although the two old men are quick with their hands and eyes, they humiliate each other.'

Taiyuan asked Gushan (place name): 'Before my parents gave birth to me, where were my nostrils?' The master said, 'You go first, brother.' Gushan said, 'Now that I am born, where do you say the nostrils are?' The master refused to answer. Gushan asked in return, 'How do you say it?' The master said, 'Bring the fan in your hand.' Gushan gave him the fan. When asked again, the master shook the fan without answering. Gushan couldn't fathom it, so he punched the master.

Zhaojue Qin (person's name) said, 'The saying in Chongning (era name) is different. Before my parents gave birth to me, where were my nostrils?' Just give a blow on the head.

Before parents were born, where were the nostrils? The old practitioners in the jungle are all ignorant of the wonderful phrase of hiding the body. Although Gushan acted according to the situation, he could not avoid supporting the portal and shaking the fan. Taiyuan Fu played with idle utensils. The spring scenery in the mountains is deep, and countless flying flowers and fallen petals. (Fohui Quan)

A mess at the beachhead of Gaoan. The eye mucus is blurred in front of Elephant Bone Peak. To dare to say that Gushan has no nostrils, the jungle has been laughing for thousands of years. (Zhengtang Bian)

Good, look at Mount Lu (place name) from all directions. Standing like a wall, running parallel like a river, all make people smile. The clouds across the valley are like broken cotton. No tired birds are allowed to make a sound. (Mei Weng Gao)

Taiyuan accompanied Gushan to the king's invitation. Xuefeng (place name or person's name) saw him off. When he returned to the Dharma hall, he said, 'A holy arrow shoots straight into the nine-layered city!' The master said, 'He hasn't arrived home yet.'

在。峰曰渠是徹底人。師曰若不信待某甲去勘過。遂趁至中路便問。師兄向甚麼處去。山曰九重城裡去。師曰忽遇三軍圍繞時如何。山曰它家自有通霄路。師曰恁么則離宮失殿去也。山曰何處不稱尊。師拂袖便回。峰問如何。師曰好只聖箭中路折卻了也。遂舉前話。峰乃曰渠有語在。師曰。者老凍儂。猶有鄉情在。

溈山喆云。眾中商量不少。或云才問甚處去。者里便好打。不打是聖箭折處。或云忽遇三軍圍繞時如何。好打。不打是聖箭折處。如斯理論。非惟瞞他亦乃自瞞。要會么。相如曾奪連城璧。秦主安然致太平。　寶峰文云。待道好只聖箭中路折卻了也。卻問他你道什麼。他擬舉。便痛棒打出。一使孚上座已後作個本色衲子。二與聖箭子增其鋒铓。三與禪門作個真正宗匠為後人眼目。諸禪德。是不是。　保寧勇別鼓山語云。孚上座。我也知你是個惡人。　徑山杲云。甚麼處是聖箭折處。有云鼓山不合答他話是聖箭折處。鼓山不合說道理是聖箭折處。恁么批判。非惟不識鼓山。亦乃不識孚老。殊不知孚上座正是一枚賊漢。于鼓山面前納一場敗闕。卻來雪峰處拔本。大似屋裡販揚州。若非雪峰有大人相。者賊向什麼處容身。當時可惜放過。卻成個不了公案。祇今莫有為古人出氣底么。試出來。我要問你。甚麼

處是聖箭折處。　天寧琦云。鼓山聖箭子。射入九重城裡。甚生意氣。孚上座卻云箭折。誣人之罪以罪加之。妙喜謂孚上座是一枚賊漢。向鼓山面前納敗闕歸。騎賊馬殺賊。蒼天蒼天。大凡事不孤起。當時雪峰祇因賣弄者一隻聖箭子。致使勾賊破家。若也咬定牙關。誰敢無風起浪。便是盡大地稻麻竹葦化作衲僧。要勘鼓山也無啟口處。天寧不是貶駁古人。聖箭子是什麼廁草莖。拋向垃圾堆頭著。更問他折處。且莫𡱰沸湯好。

洞天無壁月無遮。朝斗先生扣齒牙。風撼古壇松子脫。打翻頭上楮冠斜。(絕象鑒)

青童雙勒玉驄嘶。淡白春衫綠帶圍。夜半歸來花底過。金鞭敲落亂紅飛。(竹屋簡二)

九重城裡本非遙。射折重重箭倍饒。忽遇三軍圍繞處。分明有路直通霄。

口行人事探頭過。便乃翻身入賊窩。不是風前知的確。雙雙跳入是非窠。(雲門澄)

江天空闊水無痕。兩岸蘆花笑月明。長笛一聲驚宿雁。令人徒悵釣魚情。(山容波)

太原掌雪峰浴室。一日玄沙至。雪峰曰此間有個老鼠子。今在浴室裡。沙曰待與和尚勘過。乃到浴室。見師打水曰相看上座。師曰已相見了也。曰什麼劫曾相見。師曰瞌睡作么。沙卻入方丈白曰。已勘破了。峰曰作么生勘伊。沙舉前話。峰曰汝

著賊也。

理安問云。孚上座略展鋒铓。卻被玄沙據定。雪峰到底具大人之相。不謬為一千五百人善知識。還有人檢點得出么。神仙秘訣。父子不傳。

像王象子盡相隨。岸上人看蹄蹋蹄。香草細餐知飽足。歸來不待日頭低。(虛堂愚)

姑姨姊妹一家生。抹粉涂脂把席登。逗到炎炎當午日。通身雨汗得人憎。(石雨方)

大鑒下八世

鄂州黃龍山誨機禪師(玄泉彥嗣)

僧問風恬浪靜時如何。師曰百尺竿頭五兩垂。

百尺竿頭五兩垂。窮沙絕漠任風吹。可憐無限滄浪客。猶把南針定所歸。(石林鞏)

黃龍因僧問禪以何為義。師曰以謗為義。

雪堂行雲。三世諸佛是謗。西天二十八祖是謗。唐土六代祖師是謗。天下老和尚是謗。諸方是謗。山僧是謗。于中還有不謗者也無。談玄說妙恒沙數。怎似雙峰謗得親。　天寧琦云。若有人問南湖禪以何為義。向他道以贊為義。且道謗底是。贊底是。眼見則瞎。耳聽則聾。口說則啞。心思則窮。天際雪埋千丈石。洞門冰折幾株松。

黃龍初參巖頭。問如何是祖師西來意。頭曰你還解救糍么。師曰解。頭曰且救糍去。後到玄泉問如何是祖師西來意。泉拈起一莖皁角曰會么。師曰不會。泉放下皁角作洗衣勢。師便禮

拜。曰信知佛法無別。泉曰你見甚麼道理。師曰。某甲曾問巖頭。頭曰你還解救糍么。救糍也祇是解黏。和尚提起皁角亦是解黏。所以道無別。泉呵呵大笑。師遂有省。

幻寄稷云。玄泉若無後笑。幾乎帶累巖頭。黃龍一笑下脫卻毛角。尚未免牽犁拽耙。

婺州明招德謙禪師(羅山間嗣)

問國泰。古人道俱胝祇念三行咒。便得名超一切人。作么生與它拈卻三行咒。便得名超一切人。泰豎起一指。師曰不因今日爭識得者瓜州客。

泐潭清云。明招祇識得瓜州客。且不識國泰。直饒識得。也未夢見俱胝老在。

明招違和。國泰來問疾。才入。師便曰。阿㖿阿㖿。深師叔救取老僧。泰曰和尚有什麼救處。師舉頭一覷曰。咦。眼子烏律律地。依前是個舊時深上座。乃回身面壁更不相見。

徑山印云。明招若不轉身面壁。有甚面目見國泰。一疾尚不奈何。豈況出入生死。

明招因僧問。虎生七子那個沒尾巴。師曰第七個沒尾巴。

浪山嶼云。問既有宗。答亦攸同。且道第七個是虎不是虎。若定當得出。許你橫行天下。不然。切莫向尾巴上作活計。

無尾大蟲難傍近。近前便是傷人命。除非自解據虎頭。自然頭正尾亦正。(鼓山圭)

第七於菟沒尾巴。食牛之氣

拜。曰信知佛法無別。泉曰你見甚麼道理。師曰。某甲曾問巖頭。頭曰你還解救糍么。救糍也祇是解黏。和尚提起皁角亦是解黏。所以道無別。泉呵呵大笑。師遂有省。

幻寄稷云。玄泉若無後笑。幾乎帶累巖頭。黃龍一笑下脫卻毛角。尚未免牽犁拽耙。

婺州明招德謙禪師(羅山間嗣)

問國泰。古人道俱胝祇念三行咒。便得名超一切人。作么生與它拈卻三行咒。便得名超一切人。泰豎起一指。師曰不因今日爭識得者瓜州客。

泐潭清云。明招祇識得瓜州客。且不識國泰。直饒識得。也未夢見俱胝老在。

明招違和。國泰來問疾。才入。師便曰。阿㖿阿㖿。深師叔救取老僧。泰曰和尚有什麼救處。師舉頭一覷曰。咦。眼子烏律律地。依前是個舊時深上座。乃回身面壁更不相見。

徑山印云。明招若不轉身面壁。有甚面目見國泰。一疾尚不奈何。豈況出入生死。

明招因僧問。虎生七子那個沒尾巴。師曰第七個沒尾巴。

浪山嶼云。問既有宗。答亦攸同。且道第七個是虎不是虎。若定當得出。許你橫行天下。不然。切莫向尾巴上作活計。

無尾大蟲難傍近。近前便是傷人命。除非自解據虎頭。自然頭正尾亦正。(鼓山圭)

第七於菟沒尾巴。食牛之氣

【現代漢語翻譯】 拜。說：『我相信佛法沒有差別。』玄泉說：『你見到了什麼道理？』禪師說：『我曾經問巖頭，巖頭說：『你還懂得救糍粑嗎？』救糍粑也只是爲了解黏。和尚您提起皁角也是爲了解黏。』所以說沒有差別。』玄泉聽后哈哈大笑。禪師因此有所領悟。

幻寄稷云：『玄泉如果沒有後來的大笑，幾乎要連累巖頭。黃龍一笑，脫去了毛角，但尚未免於牽犁拽耙的命運。』

婺州明招德謙禪師（羅山間嗣）

問國泰：『古人說俱胝（Judhi，指俱胝禪師，以一指禪聞名）只念三行咒語，便能名聲超越一切人。如何將那三行咒語拈去，也能名聲超越一切人？』國泰豎起一指。禪師說：『如果不是今天，怎能認識這位瓜州來的客人。』

泐潭清云：『明招只認識瓜州來的客人，卻不認識國泰。即使認識了，也未曾在夢中見到俱胝老和尚。』

明招身體不適，國泰來探病。剛一進來，禪師便說：『阿㖿阿㖿，深師叔救救老僧。』國泰說：『和尚有什麼需要救助的？』禪師抬頭看了一眼，說：『咦，眼珠子烏黑發亮，依舊是以前的深上座。』於是轉身面壁，不再相見。

徑山印云：『明招如果不轉身面壁，有什麼面目見國泰？一個小病尚且無法應對，更何況是出入生死的大事。』

明招因有僧人問：『老虎生了七個孩子，哪個沒有尾巴？』禪師說：『第七個沒有尾巴。』

浪山嶼云：『問有宗旨，答也相同。那麼，第七個是老虎還是不是老虎？如果能確定，就允許你橫行天下。不然，千萬不要在尾巴上做文章。』

無尾的大蟲難以靠近，靠近就會傷人性命。除非自己懂得抓住虎頭，自然頭正尾也正。（鼓山圭）

第七個於菟（yú tú，虎的別稱）沒有尾巴，吞食牛的氣概。

【English Translation】 Bai. Said, 'I believe that the Buddha Dharma is no different.' Xuanquan said, 'What principle have you seen?' The Chan master said, 'I once asked Yantou, and Yantou said, 'Do you still understand how to 'save ci' (jiù cí, to rescue glutinous rice cakes)?' Saving ci is just to unstick them. When you, venerable monk, pick up the Gleditsia sinensis (zào jiǎo, Chinese honey locust) it is also to unstick them.' Therefore, I say there is no difference.' Xuanquan laughed heartily. The Chan master then had an awakening.

Huan Ji of Ji Yun: 'If Xuanquan hadn't laughed later, he would have almost implicated Yantou. Huanglong's laugh shed his fur and horns, but he still couldn't avoid the fate of pulling the plow and dragging the harrow.'

Chan Master Mingzhao Deqian of Wuzhou (succeeded from Luoshan Jian)

Asked Guotai: 'The ancients said that Judhi (俱胝, Judhi, referring to the Chan master Judhi, known for his one-finger Zen) only recited three lines of mantra and then his name surpassed everyone else. How can we pick up those three lines of mantra and still have his name surpass everyone else?' Guotai raised one finger. The Chan master said, 'If it weren't for today, how would I recognize this guest from Guazhou?'

Qingyun of Letan: 'Mingzhao only recognizes the guest from Guazhou, but does not recognize Guotai. Even if he did recognize him, he has not seen old Judhi in his dreams.'

Mingzhao was unwell, and Guotai came to inquire about his illness. As soon as he entered, the Chan master said, 'A-ya, A-ya, Deep Senior Uncle, save this old monk!' Guotai said, 'What does the venerable monk need saving from?' The Chan master raised his head and glanced, saying, 'Eh, his eyes are dark and bright, still the same old Deep Senior Monk.' Then he turned to face the wall and would not see him again.

Yin of Jingshan: 'If Mingzhao did not turn to face the wall, what face would he have to see Guotai? He cannot even cope with a small illness, let alone the great matter of entering and exiting birth and death.'

Mingzhao, because a monk asked, 'A tiger gives birth to seven cubs, which one has no tail?' The Chan master said, 'The seventh one has no tail.'

Langshan Yu said: 'The question has a purpose, and the answer is the same. Then, is the seventh one a tiger or not? If you can determine it, I will allow you to roam freely under heaven. Otherwise, do not make a living on the tail.'

A tailless tiger is difficult to approach; approaching it will harm people's lives. Unless you understand how to grasp the tiger's head yourself, naturally the head will be straight and the tail will also be straight. (Gu Shan Gui)

The seventh yú tú (於菟, yú tú, another name for tiger) has no tail, and the spirit to devour oxen.

已堪夸。叢林悱悱爭唇吻。幾個行人得到家。(徑山杲)

第七個兒既無尾。碧眼黃頭笑破㭰。慣向當陽弄爪牙。哮㖃一聲清風起。(浪山嶼)

明招擁爐次。僧問。目前無法。意在目前。不是目前法。非耳目之所到。那句是賓那句是主。師指火曰與我向此中拈出一莖眉毛得么。曰。非但某甲。盡大地人喪身失命。師曰你因甚把髻投衙。

徑山杲云。者僧有頭無尾。明招有尾無頭。若人道得頭尾圓全。雲門與你拄杖子。　天寧琦云。不解拈出火里眉毛。未知四句中那一句是賓那一句是主。妙喜道者僧有頭無尾。明招有尾無頭。直饒妙喜道得頭尾圓全句。天寧拄杖子未放伊在。　愚庵盂云。前不遘村后不迭店。且幸留得火爐子在。

明招到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問一人所在即不問。如何是半人所在。坦無對。后令小師問師。師曰你要識半人所在么。也祇是弄泥團漢。

天童華云。我聞獨眼龍。果然祇具一隻眼。忽有衲僧出來問。一人所在即不問。如何是半人所在。劈脊便棒。更問如何是一人所在。便與連夜趕出。何故。一不做二不休。　嵩乳密雲。遠觀山有色。近聽水無聲。且道者里是一人所在。是半人所在。拈竹篦擊一下云。土地前更著一

【現代漢語翻譯】 現代漢語譯本：

已堪讚賞。叢林之中，人們紛紛議論，爭執不休。有幾個人真正找到了歸宿？（徑山杲（Jingshan Gao，人名））

第七個兒子沒有尾巴。碧眼黃頭的胡人嘲笑得合不攏嘴。他慣於在當陽（Dangyang，地名）施展手段。一聲怒吼，清風頓起。（浪山嶼（Langshan Yu，地名））

明招（Mingzhao，人名）圍著火爐。有僧人問道：『眼前沒有法，意念就在眼前。不是眼前的法，也不是耳目所能達到的。哪一句是賓，哪一句是主？』明招指著火說：『你能不能從這火中給我拈出一根眉毛？』僧人說：『不僅是我，整個大地的人都會喪身失命。』明招說：『你為什麼要把髮髻投到衙門裡去？』

徑山杲（Jingshan Gao，人名）說：『這個僧人有頭無尾，明招（Mingzhao，人名）有尾無頭。如果有人能說出頭尾圓滿的話，雲門（Yunmen，地名）就給你拄杖子。』天寧琦（Tianning Qi，人名）說：『不理解從火里拈出眉毛，不知道四句話中哪一句是賓，哪一句是主。』妙喜（Miaoxi，人名）道者說：『這個僧人有頭無尾，明招（Mingzhao，人名）有尾無頭。』即使妙喜（Miaoxi，人名）說出了頭尾圓滿的話，天寧（Tianning，地名）的拄杖子也不會放過他。愚庵盂（Yuan Meng，人名）說：『前不著村，后不著店，幸好還留著火爐子在。』

明招（Mingzhao，人名）到坦長老（Tan Zhanglao，人名）處。坦長老（Tan Zhanglao，人名）說：『參學之人，一人所在也要到，半人所在也要到。』明招（Mingzhao，人名）便問：『一人所在就不問了，如何是半人所在？』坦長老（Tan Zhanglao，人名）無言以對。後來讓小師問明招（Mingzhao，人名），明招（Mingzhao，人名）說：『你想知道半人所在嗎？也只是個玩泥巴的漢子。』

天童華（Tiantong Hua，人名）說：『我聽說獨眼龍，果然只有一隻眼。』如果有個僧人出來問：『一人所在就不問了，如何是半人所在？』就劈頭蓋臉一棒。再問如何是一人所在，就連夜趕出去。為什麼？一不做，二不休。嵩乳密（Songru Mi，人名）說：『遠看山有色，近聽水無聲。』且說這裡是一人所在，還是半人所在？拈起竹篦打一下說：『土地前更著一個。』

【English Translation】 English version:

It is already worthy of praise. In the monastic community, people are fervently discussing and arguing. How many practitioners have truly found their home? (Jingshan Gao (徑山杲): a person's name)

The seventh son has no tail. The blue-eyed, yellow-headed barbarian laughs heartily. He is accustomed to wielding his power in Dangyang (當陽: a place name). With a roar, a clear breeze arises. (Langshan Yu (浪山嶼): a place name)

Mingzhao (明招: a person's name) is sitting around the stove. A monk asks: 'There is no Dharma before the eyes, the intention is right before the eyes. It is not the Dharma before the eyes, nor can it be reached by the ears and eyes. Which sentence is the guest, and which is the host?' Mingzhao (明招: a person's name) points to the fire and says: 'Can you pluck a single eyebrow from this fire for me?' The monk says: 'Not only me, but everyone on this earth will lose their lives.' Mingzhao (明招: a person's name) says: 'Why did you throw your hair bun into the yamen?'

Jingshan Gao (徑山杲: a person's name) says: 'This monk has a head but no tail, Mingzhao (明招: a person's name) has a tail but no head. If someone can speak of the complete head and tail, Yunmen (雲門: a place name) will give you a staff.' Tianning Qi (天寧琦: a person's name) says: 'He does not understand plucking eyebrows from the fire, and does not know which sentence is the guest and which is the host among the four sentences.' Miaoxi (妙喜: a person's name), the Taoist, says: 'This monk has a head but no tail, Mingzhao (明招: a person's name) has a tail but no head.' Even if Miaoxi (妙喜: a person's name) speaks of the complete head and tail, Tianning's (天寧: a place name) staff will not let him go. Yuan Meng (愚庵盂: a person's name) says: 'Neither reaching a village ahead nor a shop behind, fortunately, the stove is still left.'

Mingzhao (明招: a person's name) goes to Elder Tan's (坦長老: a person's name) place. Elder Tan (坦長老: a person's name) says: 'For those who study, one person's location must be reached, and half a person's location must also be reached.' Mingzhao (明招: a person's name) then asks: 'I won't ask about one person's location, what is half a person's location?' Elder Tan (坦長老: a person's name) is speechless. Later, he asks a junior monk to ask Mingzhao (明招: a person's name). Mingzhao (明招: a person's name) says: 'Do you want to know half a person's location? It's just a mud-playing fellow.'

Tiantong Hua (天童華: a person's name) says: 'I heard of a one-eyed dragon, indeed he only has one eye.' If a monk comes out and asks: 'I won't ask about one person's location, what is half a person's location?' Then strike him with a staff. If he asks again what is one person's location, then chase him out overnight. Why? If you don't do it, don't do it at all. Songru Mi (嵩乳密: a person's name) says: 'Looking at the mountains from afar, they have color; listening to the water nearby, it is silent.' Tell me, is this one person's location or half a person's location? He picks up a bamboo staff and strikes it, saying: 'Put another one in front of the earth deity.'

分。

陷虎鬚還有險機。放收誰敢透重圍。憑空弄得泥團活。瞎漢偏生惹是非。(覺浪盛)

明招到招慶。有度上座問。羅山尋常道諸方儘是麨飯。惟有羅山是白飯。上座從羅山來。遂展手曰白飯請些子。師打兩掌。度曰。將謂白飯。元來祇是麨飯。師曰癡人棒打不死。度至晚舉似諸禪客。師近前曰不審。度曰今日便是者上座下兩掌。有瑫上座曰。不用下掌。就里許作么生道。師曰就里許也道道。瑫無對。師曰。是你諸人一時縛作一束倒卓向尿闥下。來日相見。珍重。

天童杰云。尋常向諸人道。終日在洪波浩渺中舀水相潑。渾身無一點濕。是他明招蹋著者些子。自然用出閑閑地。惜乎鋒頭少銳。引得許多葛藤。若是華藏。見他道元來祇是麨飯。連腮更與兩掌。且教者漢疑三十年。

明招一日去保寧。于中路逢見保寧。師便問兄是道伴中人。乃自點鼻頭曰。者個閡塞我不得徹。與我拈卻少時得么。寧曰和尚有來多少時。師曰。噫。洎賺我蹋卻一緉草鞋。便轉。國泰代曰。非但某甲。諸佛亦不奈何。師曰因什麼以己方人。

承天怡云。明招祇管教人為他拈卻鼻孔。不知自己落盡許多眉毛。

明招因迅庵主在高司徒宅。見掛彌勒㡧子。師指彌勒佛喚曰庵主。主應諾。師曰者漢還徹也

【現代漢語翻譯】 現代漢語譯本： 分。

陷虎鬚中還藏有危險的機關，放開和收回，誰敢突破這重重包圍？憑空捏出一個泥團使它活起來，瞎子偏偏喜歡惹是生非。（覺浪盛）

明招禪師去招慶，有度上座問：『羅山禪師平常說各方都是炒麵，只有羅山是白米飯。上座從羅山來，』於是伸出手說：『白米飯請給我一點。』明招禪師打了他兩掌。度上座說：『我以為是白米飯，原來只是炒麵。』明招禪師說：『真是個癡人，棒打都打不死。』度上座晚上把這件事告訴了各位禪客。明招禪師走上前說：『不審。』度上座說：『今天就是這位上座打了我兩掌。』有瑫上座說：『不用打掌，就在這裡怎麼說？』明招禪師說：『就在這裡也說道說道。』瑫上座無言以對。明招禪師說：『把你們這些人一時捆成一束，倒過來頭朝下扔到尿桶旁邊。明天再見，珍重。』

天童杰禪師說：『我平常對你們說，終日在茫茫洪波中舀水互相潑灑，渾身卻沒有一點濕。這是因為明招禪師踏著了些許關鍵之處，自然能用出閒適的手段。可惜鋒芒不夠銳利，引來了許多糾纏。如果是華藏禪師，聽到他說『原來只是炒麵』，會連腮再給他兩掌，讓他疑惑三十年。』

明招禪師有一天去保寧，在中途遇到了保寧禪師。明招禪師便問：『兄臺是道伴中的人嗎？』於是指著自己的鼻頭說：『這個東西堵塞我，不能通徹，替我拿掉一會兒可以嗎？』保寧禪師說：『和尚您來了多久了？』明招禪師說：『唉，白白讓我踩壞了一雙草鞋。』便轉身離開了。國泰禪師代替保寧禪師回答說：『非但某甲，諸佛也奈何不了。』明招禪師說：『因為什麼用自己的想法來衡量別人？』

承天怡禪師說：『明招禪師只管教人為他拿掉鼻孔，不知道自己掉光了許多眉毛。』

明招禪師因為迅庵主在高司徒的宅邸，看見掛著彌勒佛的㡧子。明招禪師指著彌勒佛喊道：『庵主！』庵主答應了。明招禪師說：『這個傢伙還通徹嗎？』

【English Translation】 English version: Division.

Hidden within the tiger's whiskers are perilous mechanisms. Who dares to penetrate the multiple layers of encirclement in releasing and retracting? Creating a mud ball out of thin air and bringing it to life, a blind man is particularly fond of stirring up trouble. (Juelang Sheng)

Chan Master Mingzhao went to Zhaoqing. The Venerable Dù asked, 'Chan Master Luoshan often says that all places serve parched rice, but only Luoshan serves white rice. You come from Luoshan.' Then he extended his hand and said, 'Please give me some white rice.' The Master slapped him twice. Dù said, 'I thought it was white rice, but it turns out it's just parched rice.' The Master said, 'What a fool, you can't even beat him to death with a stick.' That evening, Dù told the other Chan practitioners about this. The Master approached and said, 'I don't understand.' Dù said, 'Today, this very Venerable slapped me twice.' The Venerable Tāo said, 'No need to slap. How would you explain it right here?' The Master said, 'I would explain it right here too.' Tāo was speechless. The Master said, 'All of you will be tied up in a bundle and thrown upside down next to the urinal. See you tomorrow, take care.'

Chan Master Tiantong Jie said, 'I often tell you that all day long, you scoop water and splash each other in the vast, boundless waves, yet your whole body isn't even a little bit wet. This is because Chan Master Mingzhao has stepped on some key points, and naturally he can use leisurely methods. It's a pity that his sharpness is not keen enough, leading to so much entanglement. If it were Chan Master Huazang, upon hearing him say 'It turns out it's just parched rice,' he would give him two more slaps on the face, causing him to doubt for thirty years.'

One day, Chan Master Mingzhao went to Baoning and met Chan Master Baoning on the way. Chan Master Mingzhao then asked, 'Are you one of the fellow practitioners?' Then he pointed to his nose and said, 'This thing is blocking me, preventing me from penetrating it. Could you remove it for me for a while?' Chan Master Baoning said, 'How long have you been here, Venerable?' Chan Master Mingzhao said, 'Alas, I've wasted a pair of straw sandals.' Then he turned and left. Chan Master Guotai, substituting for Chan Master Baoning, replied, 'Not only I, but all the Buddhas are helpless.' Chan Master Mingzhao said, 'Why do you measure others by your own standards?'

Chan Master Chengtian Yi said, 'Chan Master Mingzhao only teaches people to remove his nostrils for him, not knowing that he has lost so many eyebrows himself.'

Because Abbot Xun was at the residence of Senior Secretary Gao, Chan Master Mingzhao saw a Maitreya Buddha's 'pèi zi' (a kind of garment). Chan Master Mingzhao pointed to the Maitreya Buddha and called out, 'Abbot!' The Abbot responded. Chan Master Mingzhao said, 'Does this fellow understand?'

未。主無語。師曰黃連和根煮也未是苦。后國泰代但合掌曰善哉善哉。師曰和尚與它鄰舍住庵即得。

□□□云。腳跟不點地。明招不妨料揀得到。雖然。也是也是。

攀將玉蕊插雲鬟。無奈佳人竟不觀。特地毛寒公子貴。秋波漾轉意閑閑。(粟庵鼎)

明招參勝光和尚。才跨門。光便垂足。師曰伎倆已盡。拂袖便下。

承天怡云。明招逞俊一時。自納敗闕。勝光伎倆雖盡。坐致太平。

明招上堂。眾才集便曰。風頭稍硬。不是汝安身立命處。且歸暖室商量。便歸方丈。大眾隨後到方丈。師曰。才到暖室。便見瞌睡。以拄杖一時打散。

薦福燦云。風頭稍硬且歸暖室商量。鉤頭有餌。大眾隨後到方丈。黃連未是苦。才到暖室便見瞌睡以拄杖一時打散。可惜黃金如糞土。復云。明招先鋒有作殿後併吞。可惜眾中無人。當時若見道且歸暖室商量。便好一時散去。教者老漢要歸方丈未可在。

堂上非常凜冽。眾人誰敢當頭。祇見西風颳地。豈知一葉驚秋。暖處去。極停囚。無人為與塞咽喉。須知高皇功業大。鴻溝兩岸一時收。(佛慧泉)

風頭坐斷進還難。衲子相將不易看。未到潼關天已曉。不堪回首望長安。(開福寧)

風頭稍硬難安立。暖氣才通瞌睡來。卻笑

【現代漢語翻譯】 現代漢語譯本： 未。（某人）問：『主（持）無語（了嗎）？』 師（明招禪師）說：『黃連和根一起煮，也未必是苦的。』 后國泰（寺的僧人）代（替回答），只是合掌說：『善哉善哉。』 師（明招禪師）說：『和尚你與它（指問題）鄰舍（相近），住在庵里就可以了。』

□□□云：『腳跟不點地。』 明招（禪師）不妨料揀得到（這句話的含義）。 雖然（如此），也是也是（難以完全理解）。

攀將玉蕊插雲鬟，無奈佳人竟不觀。 特地毛寒公子貴，秋波漾轉意閑閑。（粟庵鼎）

明招（禪師）參訪勝光和尚（勝光禪師）。 才跨進門，勝光（和尚）便垂下腳。 師（明招禪師）說：『伎倆已盡。』拂袖便下（離開了）。

承天怡云：『明招（禪師）逞俊一時，自納敗闕（自己承認失敗）。 勝光（和尚）伎倆雖盡，坐致太平（安穩）。』

明招（禪師）上堂（講法）。 眾（僧）才聚集，便說：『風頭稍硬，不是汝（你們）安身立命處，且歸暖室商量。』 便歸方丈（自己的房間）。 大眾隨後到方丈。 師（明招禪師）說：『才到暖室，便見瞌睡，以拄杖一時打散。』

薦福燦云：『風頭稍硬且歸暖室商量，鉤頭有餌。 大眾隨後到方丈，黃連未是苦。 才到暖室便見瞌睡以拄杖一時打散，可惜黃金如糞土。 復云：明招（禪師）先鋒有作殿後併吞，可惜眾中無人。 當時若見道且歸暖室商量，便好一時散去，教者老漢要歸方丈未可在。』

堂上非常凜冽，眾人誰敢當頭。 祇見西風颳地，豈知一葉驚秋。 暖處去，極停囚，無人為與塞咽喉。 須知高皇功業大，鴻溝兩岸一時收。（佛慧泉）

風頭坐斷進還難，衲子相將不易看。 未到潼關天已曉，不堪回首望長安。（開福寧）

風頭稍硬難安立，暖氣才通瞌睡來。 卻笑（未完）

【English Translation】 English version: Not yet. The master was speechless. The teacher (Mingzhao Chan Master) said, 'Even if Coptis chinensis (Huang Lian) is boiled with its roots, it is not necessarily bitter.' Later, Guotai (a monk from Guotai Temple) replied on behalf of (the master), simply putting his palms together and saying, 'Excellent, excellent.' The teacher (Mingzhao Chan Master) said, 'Monk, you can live in the hermitage close to it (the question), like a neighbor.'

□□□ said: 'The heels do not touch the ground.' Mingzhao (Chan Master) might as well discern and understand (the meaning of this sentence). Although (it is so), it is also, it is also (difficult to fully understand).

Climbing to insert jade stamens into cloud-like hair, but the beauty does not look at it. Especially the cold fur makes the young master noble, the autumn waves ripple and turn, the meaning is leisurely. (Su'an Ding)

Mingzhao (Chan Master) visited the Venerable Shengguang (Shengguang Chan Master). Just as he crossed the threshold, Shengguang (Chan Master) lowered his feet. The teacher (Mingzhao Chan Master) said, 'The tricks are exhausted.' He flicked his sleeves and left.

Chengtian Yi said: 'Mingzhao (Chan Master) showed off his brilliance for a moment, admitting his own defeat. Shengguang (Chan Master), although his tricks are exhausted, achieved peace and stability by sitting still.'

Mingzhao (Chan Master) ascended the hall (to give a Dharma talk). As soon as the assembly gathered, he said, 'The wind is a bit strong, this is not a place for you to settle down and establish your lives, you should return to a warm room to discuss.' Then he returned to his abbot's quarters (his own room). The assembly followed him to the abbot's quarters. The teacher (Mingzhao Chan Master) said, 'As soon as you arrive in the warm room, you see drowsiness, I will scatter it with my staff.'

Jianfu Can said: 'The wind is a bit strong, so return to the warm room to discuss, there is bait on the hook. The assembly followed him to the abbot's quarters, Coptis chinensis (Huang Lian) is not bitter. As soon as you arrive in the warm room, you see drowsiness, I will scatter it with my staff, what a pity that gold is like dirt. He further said: Mingzhao (Chan Master)'s vanguard has made a rearguard and swallowed everything, it's a pity that there is no one in the assembly. If at that time you saw the way and returned to the warm room to discuss, it would be good to disperse at once, the old man who teaches wants to return to the abbot's quarters, it is not yet possible.'

The hall is extremely cold, who dares to be at the forefront. Only see the west wind sweeping the ground, how can one know that one leaf startles autumn. Go to the warm place, extremely stop the prisoner, no one will block the throat for you. You must know that Emperor Gao's achievements are great, the two sides of the Honggou (canal) were captured at once. (Fohui Spring)

The wind is cut off, it is difficult to advance or retreat, it is not easy to see the monks together. Before reaching Tongguan (pass), the sky is already dawn, unbearable to look back at Chang'an (city). (Kaifu Ning)

The wind is a bit strong, it is difficult to settle down, as soon as the warm air comes, drowsiness comes. But laugh (incomplete)

明招閑費力。無端兩處強安排。(鼓山圭)

稍硬風頭早已乖。更將暖處自沉埋。反令千古成軌跡。枉吃羅山白飯來。(介石朋)

猴與黿交割不開。呼來遣去絕疑猜。及乎話到誵訛處。又卻心肝不帶來。(芥庵大)

泉州招慶道匡禪師(長慶棱嗣)

普請挑泥次。中途按拄杖問僧。上窟泥下窟泥。曰上窟泥。師打一棒。又問一僧。僧曰下窟泥。師亦打一棒。又問明招。招放下泥擔叉手曰請和尚鑒。師便休。

徑山杲云。招慶雖然休去。怎奈明招不甘。雲門當時若見他放下泥擔云請師鑒。劈脊也與一棒。看他如何摺合。　天寧琦云。國清才子貴。家富小兒嬌。

招慶因長慶問你每日口䜎䜎地作么。師曰。一日不作。一日不食。曰與么則磨弓錯箭去也。師曰專待尉遲來。曰尉遲來后如何。師曰教伊筋骨遍地眼睛突出。慶便出去。

六韜三略古堪夸。不動干戈見作家。師子窟中無異獸。當仁不讓似無爺。(雪澗奉)

福州報慈光云禪師(長慶棱嗣)

問僧近離甚處。曰臥龍。師曰在彼多少時。曰經冬過夏。師曰。龍門無宿客。為什麼在彼許多時。曰師子窟中無異獸。師曰你試作師子㖃看。曰若作師子㖃即無和尚。師曰念汝新到。放汝三十棒。

翠峰顯云。

【現代漢語翻譯】 現代漢語譯本： 明招禪師徒勞費力，無端地在兩處強行安排。（鼓山圭）

稍微強硬的風頭早就變壞，更將溫暖的地方自己沉埋。反而令千古留下軌跡，白白吃了羅山的飯。（介石朋）

猴子與黿無法交割清楚，呼來喝去沒有絲毫懷疑。等到話說到差錯的地方，卻又什麼也帶不來。（芥庵大）

泉州招慶道匡禪師（長慶棱嗣）

大眾一起去挑泥，中途按著拄杖問僧人：『上窟的泥還是下窟的泥？』僧人回答：『上窟的泥。』禪師打了他一棒。又問另一個僧人，僧人回答：『下窟的泥。』禪師也打了他一棒。又問明招禪師，明招放下泥擔，叉手說：『請和尚鑑察。』禪師便停止了。

徑山杲說：『招慶雖然停止了，怎奈明招不甘心。雲門當時如果見到他放下泥擔說『請師鑑察』，劈頭蓋臉也給他一棒，看他如何應對。』天寧琦說：『國清寺的才子很珍貴，富裕人家的小孩很嬌氣。』

招慶禪師因為長慶禪師問他：『你每天口裡嘟嘟囔囔地做什麼？』禪師回答：『一日不勞作，一日不吃飯。』長慶禪師說：『這樣則是磨弓錯箭了。』禪師說：『專門等待尉遲恭來。』長慶禪師說：『尉遲恭來后如何？』禪師說：『教他筋骨遍地，眼睛突出。』長慶禪師便出去了。

《六韜》、《三略》古代值得稱讚，不動用武力就顯出能耐。獅子窟中沒有其他野獸，當仁不讓好像沒有父親。（雪澗奉）

福州報慈光云禪師（長慶棱嗣）

問僧人最近從哪裡來。回答說：『臥龍（地名）。』禪師說：『在那裡多久了？』回答說：『經過冬天度過夏天。』禪師說：『龍門沒有留宿的客人，為什麼在那裡待了這麼久？』回答說：『獅子窟中沒有其他野獸。』禪師說：『你試著作獅子吼看看。』回答說：『如果作獅子吼就沒有和尚了。』禪師說：『念你新來，放你三十棒。』

翠峰顯說：

【English Translation】 English version: Mingzhao (name of a monk) exerted himself in vain, forcing arrangements in two places for no reason. (Gu Shan Gui)

The slightly stiff wind had already turned bad, and he further buried himself in warm places. On the contrary, it caused traces to be left for thousands of years, eating the white rice of Luo Mountain for nothing. (Jieshi Peng)

The monkey and the turtle cannot be clearly handed over, being summoned and sent away without any doubt. When the conversation reaches the point of error, they bring nothing of their heart and soul. (Jie'an Da)

Chan Master Daokuang of Zhaoqing in Quanzhou (Successor of Changqing Leng)

During a communal mud-carrying task, the master leaned on his staff and asked a monk, 'Is it mud from the upper pit or the lower pit?' The monk replied, 'Mud from the upper pit.' The master struck him with his staff. He then asked another monk, who replied, 'Mud from the lower pit.' The master also struck him with his staff. He then asked Mingzhao (name of a monk), who put down his mud basket, folded his hands, and said, 'Please, Master, examine.' The master then stopped.

Jingshan Gao said, 'Although Zhaoqing (name of a temple) stopped, Mingzhao (name of a monk) was unwilling. If Yunmen (name of a monk) had seen him put down his mud basket and say, 'Please, Master, examine,' he would have struck him head-on with his staff to see how he would deal with it.' Tianning Qi said, 'Talented people from Guoqing (name of a temple) are precious, and children from wealthy families are spoiled.'

Zhaoqing (name of a monk) was once asked by Changqing (name of a monk), 'What are you mumbling about every day?' The master replied, 'If I don't work for a day, I don't eat for a day.' Changqing (name of a monk) said, 'In that case, you are sharpening a bow and fitting the wrong arrow.' The master said, 'I am especially waiting for Yuchi (name of a general).' Changqing (name of a monk) said, 'What will happen after Yuchi (name of a general) arrives?' The master said, 'I will teach him to have his muscles and bones scattered all over the ground and his eyes bulging out.' Changqing (name of a monk) then left.

The 'Six Strategies' and 'Three Tactics' of ancient times are worthy of praise, showing ability without resorting to force. There are no different beasts in the lion's den, and one does not yield when it comes to benevolence, as if without a father. (Xuejian Feng)

Chan Master Guangyun of Bao Ci in Fuzhou (Successor of Changqing Leng)

He asked a monk where he had recently come from. The monk replied, 'Wolong (name of a place).' The master said, 'How long were you there?' The monk replied, 'Passing through winter and summer.' The master said, 'Longmen (name of a place) has no overnight guests, why were you there for so long?' The monk replied, 'There are no different beasts in the lion's den.' The master said, 'Try roaring like a lion.' The monk replied, 'If I roar like a lion, there will be no master.' The master said, 'Considering you are newly arrived, I will give you thirty blows.'

Cuifeng Xian said:

奇怪。諸禪德。若平展則兩不相傷。據令則彼此俱險。還撿點得出么。　古南門云。者僧且置。忽若據令。報慈合吃多少棒。　清化嶾云。主善驗賓。賓能看主。可謂二俱作家。若是山僧。祇管盡法不顧無民。　仁王教云。末後道放汝三十棒。是賞是罰。

婺州報恩曉悟寶資禪師(長慶棱嗣)

因僧問。波騰鼎沸起必全真。未審古人意如何。師乃叱之。僧曰與么則非次也。師曰你話墮也。又曰。我話亦墮。汝作么生。僧無對。

青莎一徑入云深。峭壁霞生日暮林。擬把胸才酬物外。阮劉仙蹟漫追尋。(粟庵鼎)

泉州太傅王延彬居士(見長慶棱)

入招慶佛殿。指缽盂問殿主。者個是什麼缽。主曰藥師缽。士曰祇聞有降龍缽。曰待有龍即降。士曰忽遇拏雲攫浪來時作么生。曰它也不顧。士曰話墮也。

雲門偃別殿主云。他日生天。莫孤負老僧。　玄沙備別云。盡你神力走向甚麼處去。　保福展別云。歸依佛法僧。　百丈恒別。作覆缽勢。　溈山喆云。殿主祇知瞻前不知顧后。太傅神威既逞。殿主缽盂猶覆。大溈當時若見道拏雲攫浪來時如何。托起缽盂道。盡汝神力。直饒八大龍王來。也祇得振威厇愬。　白巖符別云。我若在。以手指空云。放爾為霖霄漢去。復指缽云。莫教忘卻

【現代漢語翻譯】 現代漢語譯本 奇怪，各位禪德（修行者）。如果平鋪直敘，則雙方都不會受到傷害；如果依據規矩，則彼此都面臨危險。還能檢查得出問題所在嗎？ 古南門禪師說：『這個僧人暫且不提。如果真的依據規矩，報慈禪師應該吃多少棒？』 清化嶝禪師說：『主人善於檢驗客人，客人能看清主人，可謂二者都是行家。如果是老衲我，只管盡力而爲，不顧及有沒有人。』 《仁王經》中說：『最後說放你三十棒，是賞賜還是懲罰？』

婺州報恩曉悟寶資禪師（傳承自長慶棱禪師）

有僧人問：『波濤鼎沸，興起時必是完全真實，不知古人的意思如何？』禪師便呵斥他。僧人說：『這麼說就是不合次第了。』禪師說：『你的話也落入了窠臼。』又說：『我的話也落入了窠臼，你又如何呢？』僧人無言以對。

青莎小徑，深入雲霄；峭壁之上，晚霞映照著日暮的樹林。想要用滿腹才華來酬謝世外之物，卻只是徒然追尋阮籍、劉伶的仙蹤。

泉州太傅王延彬居士（參見長慶棱禪師）

進入招慶寺佛殿，指著缽盂問殿主：『這個是什麼缽？』殿主說：『藥師缽。』居士說：『只聽說過降龍缽。』殿主說：『等有龍了就降伏它。』居士說：『如果遇到拏雲攫浪（形容氣勢洶涌）的時候怎麼辦？』殿主說：『它也不顧。』居士說：『話也落入了窠臼。』

雲門偃禪師告別殿主時說：『他日昇天，莫要辜負老僧。』 玄沙備禪師告別時說：『用盡你的神力，又能走向什麼地方去？』 保福展禪師告別時說：『歸依佛法僧。』 百丈恒禪師告別時，做了個覆缽的姿勢。 溈山喆禪師說：『殿主只知道瞻前，不知道顧后。太傅的神威已經展現，殿主的缽盂仍然是倒扣著的。』大溈禪師當時如果見到，會說道：『拏雲攫浪來時如何？』托起缽盂說道：『用盡你的神力。即使八大龍王來了，也只能威風凜凜地退縮。』 白巖符禪師告別時說：『如果我在，就用手指著天空說：放你到天空中去降雨。』又指著缽盂說：『不要忘記。』

【English Translation】 English version Strange. All you Zen masters (practitioners). If it's laid out flat, neither side will be harmed. If it's according to the rules, both sides are in danger. Can you still examine and find the problem? Zen Master Gunanmen said: 'Let's put this monk aside for now. If it were really according to the rules, how many blows should Bao Ci receive?' Zen Master Qinghua Yin said: 'The host is good at examining the guest, and the guest can see the host clearly. It can be said that both are experts. If it were this old monk, I would only do my best, regardless of whether there are people or not.' The Renwang Sutra says: 'The last saying is to give you thirty blows. Is it a reward or a punishment?'

Zen Master Baozi of Bao'en Xiaowu Temple in Wuzhou (a successor of Changqing Leng)

A monk asked: 'When the waves are surging and boiling, arising must be completely true. I wonder what the ancients meant?' The Zen master scolded him. The monk said: 'Then it is out of order.' The Zen master said: 'Your words have also fallen into a rut.' He also said: 'My words have also fallen into a rut. What about you?' The monk had no reply.

A green path leads deep into the clouds; on the steep cliffs, the evening glow illuminates the forest at sunset. Trying to repay the things beyond this world with a bellyful of talent, but only vainly pursuing the traces of Ruan Ji and Liu Ling.

Layman Wang Yanbin, Grand Tutor of Quanzhou (see Zen Master Changqing Leng)

Entering the Buddha Hall of Zhaoqing Temple, he pointed to the alms bowl and asked the abbot: 'What is this bowl?' The abbot said: 'The Medicine Buddha's bowl.' The layman said: 'I have only heard of the Dragon-Subduing Bowl.' The abbot said: 'When there is a dragon, I will subdue it.' The layman said: 'What if you encounter a na yun jue lang (grasping clouds and seizing waves, describing a surging momentum) situation?' The abbot said: 'It doesn't care.' The layman said: 'The words have also fallen into a rut.'

Zen Master Yunmen Yan said goodbye to the abbot: 'When you are reborn in heaven in the future, do not fail this old monk.' Zen Master Xuansha Bei said goodbye: 'Exhaust your divine power, where can you go?' Zen Master Baofu Zhan said goodbye: 'Take refuge in the Buddha, the Dharma, and the Sangha.' Zen Master Baizhang Heng made an inverted bowl gesture when saying goodbye. Zen Master Weishan Zhe said: 'The abbot only knows to look forward and does not know to look back.' Grand Tutor Wang's divine power has already been displayed, and the abbot's bowl is still upside down. If Zen Master Dawei had seen it at that time, he would have said: 'What about when na yun jue lang comes?' He would have held up the alms bowl and said: 'Exhaust your divine power. Even if the Eight Great Dragon Kings come, they can only retreat with awe.' Zen Master Baiyan Fu said goodbye: 'If I were there, I would point to the sky and say: Release you to the sky to bring rain.' Then he pointed to the alms bowl and said: 'Don't forget.'

此中來。當時殿主下得者番手腳。管取太傅屈膝有分。

太傅到招慶煎茶。朗上座與明昭把銚忽翻卻茶銚。士乃問茶爐下是什麼。朗曰捧爐神。士曰既是捧爐神為什麼翻卻。朗曰事官千日失在一朝。士拂袖便出。明招曰朗上座吃卻招慶飯了。卻向外邊打野榸。朗曰上座作么生。招曰非人得其便。

翠峰顯云。當時但蹋倒茶爐。　溈山喆云。王太傅大似相如奪璧。怒髮衝冠。明招也是忍俊不禁。難逢快便。大溈若作朗上座。當時見問為什麼翻卻。但呵呵大笑。何故。見之不取。思之千里。　瀛山訚云。王太傅如秤衡上星兒。斤兩分明。雖然。卻被招慶明招捉敗。且道捉敗在什麼處。

太傅因長慶舉雪峰豎拂示僧。其僧便出。慶曰若據此僧。合喚轉與一頓棒。士曰和尚是什麼心行。慶曰洎合放過。

承天怡云。長慶祇顧證父攘羊。累他雪峰一千五百人底善知識也被個俗官勘破。

福州報慈院文欽禪師(保福展嗣)

僧問如何是妙覺明心。師曰。今冬好晚稻。出自秋雨成。

瀛山訚云。知時識節須是報慈。若論妙覺明心。未夢見在。且作么生是妙覺明心。喝一喝。

泉州昭慶省僜禪師(保福展嗣)

隨福入殿。福舉手問師。佛與么意作么生。師曰和尚也是橫身。福

【現代漢語翻譯】 現代漢語譯本 此中來。當時殿主若是能用些手段，定能讓王太傅屈膝。

王太傅到招慶寺喝茶。朗上座和明昭一起燒水，不小心把茶壺打翻了。王太傅問茶爐下是什麼。朗上座說：『是捧爐神。』王太傅說：『既然是捧爐神，為什麼會打翻茶壺？』朗上座說：『當官的千日好，一日壞。』王太傅拂袖而去。明昭說：『朗上座吃了招慶寺的飯，卻在外面胡說八道。』朗上座說：『上座你怎麼樣？』明昭說：『不是一般人能佔到便宜的。』

翠峰顯說：『當時只要踢倒茶爐就行了。』溈山喆說：『王太傅很像藺相如保全和氏璧，怒髮衝冠。明昭也是忍不住想笑，難得遇到這麼痛快的事。如果我是朗上座，當時見他問為什麼打翻茶壺，就呵呵大笑。』為什麼呢？因為見到了也不要執著，思慮就差了十萬八千里。瀛山訚說：『王太傅像秤桿上的星，斤兩分明。』雖然如此，還是被招慶寺的明昭抓住了把柄。那麼，抓住把柄在哪裡呢？

王太傅因為長慶舉雪峰豎拂（雪峰禪師豎起拂塵以示教化）的例子來問僧人，那個僧人就出去了。長慶說：『如果按照這個僧人的做法，應該叫他回來打一頓。』王太傅說：『和尚你是什麼心腸？』長慶說：『就該放他過去。』

承天怡說：『長慶只顧著證實父親偷羊（比喻只顧自己），連累了雪峰一千五百人的善知識，也被一個俗官看破了。』

福州報慈院文欽禪師(保福展嗣)

僧人問：『什麼是妙覺明心（覺悟的、光明的本心）？』禪師說：『今年冬天晚稻長得好，都是秋雨的功勞。』

瀛山訚說：『知時識節，還得是報慈禪師。如果說妙覺明心，還沒夢到呢。那麼，什麼是妙覺明心？』喝一聲。

泉州昭慶省僜禪師(保福展嗣)

隨福禪師進入殿堂，舉起手問省僜禪師：『佛與么（佛的意旨）意作么生？』禪師說：『和尚你也是橫身（指不顧一切）。』

【English Translation】 English version From this. If the abbot at that time had used some means, he would have certainly made Grand Tutor Wang kneel.

Grand Tutor Wang went to Zhaoqing Temple for tea. The monk Lang and Mingzhao were boiling water, and accidentally knocked over the teapot. Grand Tutor Wang asked what was under the tea stove. Monk Lang said, 'It is the stove-holding deity.' Grand Tutor Wang said, 'Since it is the stove-holding deity, why did it knock over the teapot?' Monk Lang said, 'An official can be good for a thousand days, but bad for one.' Grand Tutor Wang flicked his sleeves and left. Mingzhao said, 'Monk Lang eats the rice of Zhaoqing Temple, but speaks nonsense outside.' Monk Lang said, 'What about you, senior monk?' Mingzhao said, 'It is not easy for ordinary people to take advantage.'

Cuifeng Xian said, 'At that time, just kick over the tea stove.' Weishan Zhe said, 'Grand Tutor Wang is very much like Lin Xiangru protecting the Jade Disc, his hair standing on end in anger. Mingzhao also couldn't help but laugh, rarely encountering such a delightful event. If I were Monk Lang, when he asked why the teapot was knocked over, I would just laugh heartily.' Why? Because even when you see it, don't cling to it, and your thoughts will be a thousand miles away. Yingshan Yin said, 'Grand Tutor Wang is like the star on the steelyard, the weight is clear.' Even so, he was still caught by Mingzhao of Zhaoqing Temple. So, where was he caught?

Grand Tutor Wang used the example of Changqing raising Xuefeng's whisk (Xuefeng Zen Master raising his whisk to demonstrate teaching) to ask the monks, and that monk left. Changqing said, 'According to this monk's actions, he should be called back and beaten.' Grand Tutor Wang said, 'What is your intention, monk?' Changqing said, 'He should be let go.'

Chengtian Yi said, 'Changqing only cared about proving his father stole the sheep (a metaphor for only caring about oneself), implicating Xuefeng's fifteen hundred good knowing friends, who were also seen through by a secular official.'

Zen Master Wenqin of Bao Ci Temple in Fuzhou (Successor of Baofu Zhan)

A monk asked, 'What is the wondrously enlightened mind (the enlightened, luminous original mind)?' The Zen Master said, 'The late rice is good this winter, all thanks to the autumn rain.'

Yingshan Yin said, 'Knowing the times and recognizing the seasons, that must be Zen Master Bao Ci. If we are talking about the wondrously enlightened mind, I haven't even dreamed of it yet. So, what is the wondrously enlightened mind?' Give a shout.

Zen Master Sheng Deng of Zhaoqing Temple in Quanzhou (Successor of Baofu Zhan)

Zen Master Sui Fu entered the hall, raised his hand and asked Zen Master Sheng Deng, 'What is the meaning of 'Buddha thus' (the intention of the Buddha)?' The Zen Master said, 'You, monk, are also throwing yourself into it (referring to acting recklessly).'

曰一橛我自取。師曰和尚非惟橫身。福然之。

永寧鼎云。保福已是倚草附木。那堪昭慶更頭出頭沒。若能別立生涯。佛法未致掃地。

洪州高安縣建山澄禪師(保福展嗣)

因僧問。故歲已去新歲到來。還有不受歲者么。師曰作么生。曰恁么即不受歲也。師曰城上已吹新歲角。牕前猶點舊年燈。曰如何是舊年燈。師曰臘月三十日。

高峰妙云。大小高安被者僧隨後一逐。如鼠入牛角相似。直至如今轉身不得。莫有救得底么。且待來年。

舊歲新年作問端。高安從此放顢頇。憑仗高樓莫吹笛。大家留取倚闌干。(懶庵樞)

樓上嗚咿角已吹。燈前蝴蝶夢中迷。如今要識不遷義。日出東方夜落西。(無機惠)

福州鼓山智岳了宗禪師(鼓山晏嗣)

至鄂州黃龍便問。久響黃龍。及乎到來。祇見赤斑蛇。龍曰汝祇見赤斑蛇。不識黃龍。師曰如何是黃龍。曰滔滔地。師曰忽遇金翅鳥來又作么生。曰性命難存。師曰恁么則被它吞卻了也。曰謝阇黎供養。師便禮拜。

瀛山訚云。今日撞著個買劍客。三十文貨與一口。　白巖符云。黃龍一等做處。與奪得宜。不愧為巖頭嫡孫。然冷地里不知不覺。直為鼓山吞卻。還有人辨得出么。

良將從來不帶刀。奪他弓馬著他

【現代漢語翻譯】 現代漢語譯本 僧人說：『就算是一截，我也要自己拿。』 禪師說：『和尚你不僅僅是橫著身子（不講道理）。』 福然認可了這種說法。

永寧鼎云禪師說：『保福禪師已經是在倚草附木（沒有自己的主見），哪裡經得起昭慶禪師更加地頭出頭沒（更加沒有主見）？如果能夠另立生涯（開創新的局面），佛法還不至於掃地（衰敗）。』

洪州高安縣建山澄禪師（保福展的弟子）

有僧人問道：『舊的一年已經過去，新的一年已經到來，有沒有不受歲月影響的事物呢？』 澄禪師說：『你打算怎麼做？』 僧人說：『像這樣就是不受歲月影響了。』 澄禪師說：『城頭上已經吹響了迎接新年的號角，窗前還點著舊年的燈。』 僧人說：『什麼是舊年的燈？』 澄禪師說：『臘月三十日。』

高峰妙禪師說：『高安澄禪師被這個僧人牽著鼻子走，就像老鼠鉆進了牛角里一樣，直到現在都無法轉身。有沒有人能救他出來呢？ 且等到明年吧。』

舊歲新年作問端，高安從此放顢頇。憑仗高樓莫吹笛，大家留取倚闌干。（懶庵樞）

樓上嗚咿角已吹，燈前蝴蝶夢中迷。如今要識不遷義，日出東方夜落西。（無機惠）

福州鼓山智岳了宗禪師（鼓山晏的弟子）

智岳了宗禪師到了鄂州黃龍山，便問道：『久聞黃龍禪師的大名，等到我來到這裡，卻只見到一條赤斑蛇。』 黃龍禪師說：『你只看到了赤斑蛇，卻不認識黃龍。』 智岳了宗禪師說：『什麼是黃龍？』 黃龍禪師說：『滔滔不絕地（就是黃龍）。』 智岳了宗禪師說：『如果遇到金翅鳥（Garuda，佛教護法神）來，又該怎麼辦呢？』 黃龍禪師說：『性命難保。』 智岳了宗禪師說：『這樣說來，豈不是要被它吞掉了？』 黃龍禪師說：『感謝阇黎（Acarya，佛教術語，意為導師）的供養。』 智岳了宗禪師便行禮拜。

瀛山訚禪師說：『今天碰到了一個買劍的人，三十文錢賣給他一把劍。』 白巖符禪師說：『黃龍禪師一等做處，與奪得宜（該給的給，該奪的奪，處理得當），不愧是巖頭禪師的嫡孫。然而在冷靜的地方不知不覺，直接被鼓山禪師吞掉了。還有人能辨別出來嗎？』

良將從來不帶刀，奪他弓馬著他

【English Translation】 English version The monk said, 'Even if it's just a piece, I'll take it myself.' The master said, 'Not only are you being unreasonable, monk.' Furan acknowledged this.

Yongning Dingyun said, 'Baofu is already leaning on grass and clinging to trees (lacking his own opinions), how can he withstand Zhaoqing being even more head-in-head-out (even more lacking in opinions)? If he can establish a separate livelihood (create a new situation), the Dharma will not be swept away (decline).'

Chan Master Cheng of Jianshan Mountain in Gao'an County, Hongzhou (disciple of Baofu Zhan)

A monk asked, 'The old year has passed, and the new year has arrived. Is there anything that is not affected by the years?' The master said, 'What do you intend to do?' The monk said, 'Like this, it is not affected by the years.' The master said, 'The horn of welcoming the new year has already sounded on the city wall, and the old year's lamp is still lit in front of the window.' The monk said, 'What is the old year's lamp?' The master said, 'The thirtieth day of the twelfth lunar month.'

Chan Master Gaofeng Miao said, 'Gao'an Cheng is being led by the nose by this monk, like a rat entering a bull's horn, unable to turn around even now. Is there anyone who can save him? Let's wait until next year.'

The old year and the new year raise questions, Gao'an has been careless ever since. Relying on the tall building, don't blow the flute, everyone keep leaning on the railing. (Lan'an Shu)

The horn on the building has already been blown, the butterfly in front of the lamp is lost in a dream. Now if you want to know the meaning of non-transience, the sun rises in the east and sets in the west. (Wuji Hui)

Chan Master Zhiyue Liaozong of Gushan Mountain in Fuzhou (disciple of Gushan Yan)

When Chan Master Zhiyue Liaozong arrived at Huanglong Mountain in Ezhou, he asked, 'I have long heard of the name of Chan Master Huanglong, but when I arrived here, I only saw a red-spotted snake.' Chan Master Huanglong said, 'You only see the red-spotted snake, but you don't recognize Huanglong.' Chan Master Zhiyue Liaozong said, 'What is Huanglong?' Chan Master Huanglong said, '滔滔地 (Tao Tao Di, means the endless flow, is Huanglong).' Chan Master Zhiyue Liaozong said, 'If a Garuda (a mythical bird in Buddhism) comes, what should be done?' Chan Master Huanglong said, 'Life is hard to preserve.' Chan Master Zhiyue Liaozong said, 'In that case, wouldn't it be swallowed?' Chan Master Huanglong said, 'Thank you, Acarya (teacher), for the offering.' Chan Master Zhiyue Liaozong then bowed.

Chan Master Yingshan Yin said, 'Today I met a sword buyer, and sold him a sword for thirty coins.' Chan Master Baiyan Fu said, 'Huanglong's actions are all equal, giving and taking are appropriate, worthy of being a direct descendant of Chan Master Yantou. However, unknowingly in a calm place, he was directly swallowed by Chan Master Gushan. Is there anyone who can discern it?'

A good general never carries a knife, take away his bow and horse and let him...

袍。生擒活捉狼煙息。方見男兒韜略高。(雪澗奉)

衝鋒欺敵人。返被人所縛。臨陣佔先機。還他有神略。(歸仁豐)

漳州保福院清豁禪師(雪峰存下睡龍溥嗣)

因僧問家貧遭劫時如何。師曰不能盡底去。曰為甚不能盡底去。師曰賊是家親。曰既是家親為甚麼反成家賊。師曰內既無應外不能為。曰忽然捉敗時如何。師曰內外絕訊息。曰捉敗后功歸何所。師曰賞亦未曾聞。曰恁么則勞而無功也。師曰。功即不無。成而不處。曰既是成功為甚麼不處。師曰。不見道太平本是將軍致。不使將軍見太平。

徑山杲云。絲來線去弄精魂。　天寧琦云。家無白澤之圖。必無如是妖怪。

六門曉夜任開張。家賊難防事可傷。識得家親恩愛斷。更無一物獻尊堂。(卍庵顏)

人貧智短。馬瘦毛長。城隍出壇。震動一方。(繩直璐)

一回落賺一開眸。無卓錐時暗自羞。野老忘機天地靜。卻將心事寄眉頭。(法林音)

鼎州大龍山智洪弘濟禪師(德山鑒下三世白兆圓嗣)

僧問色身敗壞如何是堅固法身。師曰。山花開似錦。澗水湛如藍。

徑山杲云。若以此明堅固法身。生身入地獄。　愚庵盂云。試問大龍還曾夢見堅固法身么。　廣教玉揮拂子云。會么。昨日是三

十。今朝乃初一。展事投機知不知。野老愛閑煙樹立。無限輪椎劈不開。古今空射轅門戟。擬不擬。如山屹。三更半夜過牢關。忠言不避風前泣。

問曾不知。答還不會。月冷風高。古巖寒檜。堪笑路逢達道人。不將語默對。手執白玉鞭。鸝珠盡擊碎。不擊碎。增瑕颣。國有憲章。三千條罪。(明覺顯)

山花如錦水如藍。云在高峰月在潭。兩個泥牛斗入海。行人脫褲杖頭擔。(地藏恩)

雲散蟾輪滿。煙收岳面高。泥牛穿巨海。轉角起風濤。(天寧璉)

山花似錦水如藍。突出乾坤不露顏。曾蹋武陵溪畔路。洞中春色異人間。(無準范)

襄州白馬寺行靄禪師(白兆圓嗣)

因僧問如何是法身向上事。師曰井底蝦蟆吞卻月。

九重深密視聽難。玉殿瓊樓宿霧攢。燮理盡歸臣相事。輪王不戴寶花冠。(丹霞淳)

大鑒下九世

眉州黃龍繼達禪師(黃龍機嗣)

因僧問。黃龍出世。金翅鳥滿空飛時如何。師曰。問汝金翅鳥。還得飽也無。

好手從來不避人。輕輕拈起鐵崑崙。饒伊八臂那吒力。有甚機輪解轉身。(頻吉祥)

棗樹第二世禪師(黃龍機嗣)

問僧發足甚處。曰閩中。師曰俊哉。曰謝師指示。師曰屈哉。僧作禮。師曰我與

【現代漢語翻譯】 現代漢語譯本： 十、今天是初一。做事情是否順利，你可知道？鄉野老翁喜愛清閑，煙霧繚繞樹木挺立。無盡的斧頭也劈不開（真理）。古往今來，（人們）只是徒勞地射擊轅門前的戟。（這件事）像山一樣屹立不動。三更半夜也要闖過難關，忠言逆耳也要冒著風前哭泣的危險。

問：曾經不知道（真理）嗎？答：還是不會。月亮寒冷，風勢強勁，古老的巖石旁生長著耐寒的檜樹。可笑的是，路途中遇到通達真理的人，卻不以言語或沉默來應對。手中拿著白玉鞭，將美麗的珍珠全部擊碎。如果不擊碎，只會增加瑕疵。國家有**，有三千條罪狀。（明覺顯）

山花像錦緞一樣絢麗，水像藍寶石一樣清澈。雲彩在高高的山峰上，月亮倒映在深潭中。兩隻泥做的牛互相爭鬥，一同進入大海。行人脫下褲子，挑在竹杖上。（地藏恩）

雲彩消散，月亮變得圓滿。煙霧消散，山嶽露出高聳的面容。泥牛穿過巨大的海洋，轉彎處掀起風浪。（天寧璉）

山花像錦緞一樣絢麗，水像藍寶石一樣清澈。突出于天地之間，卻不顯露真容。曾經踏過武陵溪畔的道路，洞中的春色與人間不同。（無準范）

襄州白馬寺行靄禪師（白兆圓嗣）

有僧人問：什麼是法身向上之事？禪師說：井底的蛤蟆吞掉了月亮。

重重宮殿深邃而隱秘，視聽難以通達。玉殿瓊樓被濃霧籠罩。治理國家的大事都歸於臣相，轉輪王也不戴寶花冠。（丹霞淳）

大鑒下九世

眉州黃龍繼達禪師（黃龍機嗣）

有僧人問：黃龍禪師出世，金翅鳥滿天飛舞時，情況如何？禪師說：問你的金翅鳥，它吃飽了嗎？

高手從來不迴避他人，輕輕地拿起鐵崑崙（山名）。即使有八臂那吒（神名）的力量，又有什麼樣的機關能夠轉身呢？（頻吉祥）

棗樹第二世禪師（黃龍機嗣）

問僧人從哪裡出發。僧人回答：閩中。禪師說：好啊。僧人說：謝謝禪師指示。禪師說：委屈你了。僧人行禮。禪師說：我與（你）。

【English Translation】 English version: 10. Today is the first day of the month. Do you know if things will go smoothly? The old man in the countryside loves leisure, with misty trees standing tall. Limitless axes cannot split it open (the truth). Throughout history, people have only futilely shot at the halberd in front of the gate. (This matter) stands firm like a mountain. Even in the middle of the night, one must break through the difficult pass, and offer sincere advice even at the risk of weeping in the wind.

Question: Have you ever not known (the truth)? Answer: Still don't know. The moon is cold, the wind is strong, and hardy cypress trees grow beside the ancient rocks. It's laughable that when encountering someone who understands the truth on the road, one doesn't respond with words or silence. Holding a white jade whip, smash all the beautiful pearls. If you don't smash them, you'll only add flaws. The country has **, with three thousand crimes. (Mingjue Xian)

Mountain flowers are like brocade, and the water is like sapphire. Clouds are on the high peaks, and the moon is reflected in the deep pool. Two mud cows fight each other and enter the sea together. The traveler takes off his pants and carries them on a bamboo stick. (Dizang En)

Clouds dissipate, and the moon becomes full. Mist clears, and the mountain reveals its towering face. The mud cow passes through the vast ocean, and a storm rises at the turning point. (Tianning Lian)

Mountain flowers are like brocade, and the water is like sapphire. It stands out between heaven and earth, but does not reveal its true face. Having once walked the path along the Wuling stream, the spring scenery in the cave is different from that of the human world. (Wuzhun Fan)

Chan Master Xing'ai of Baima Temple in Xiangzhou (Successor of Baizhao Yuan)

A monk asked: 'What is the matter of advancing further in the Dharmakaya (Dharmakaya: the body of the Buddha as the embodiment of the Dharma)?' The Master said: 'The toad at the bottom of the well swallows the moon.'

The deep and secret palaces are difficult to see and hear. Jade halls and jeweled pavilions are shrouded in thick fog. The affairs of governing the country all belong to the ministers, and the Chakravartin (Chakravartin: a universal ruler) does not wear a jeweled flower crown. (Danxia Chun)

Ninth Generation after Dajian (Dajian: Huineng, the Sixth Patriarch of Chan Buddhism)

Chan Master Jida of Huanglong in Meizhou (Successor of Huanglong Ji)

A monk asked: 'When Chan Master Huanglong appears in the world and the Garuda (Garuda: a mythical bird) birds fill the sky, what is it like?' The Master said: 'Ask your Garuda bird, is it full?'

A master never avoids others, lightly picking up the Iron Kunlun (Kunlun: a mountain range). Even with the strength of the eight-armed Nezha (Nezha: a deity), what kind of mechanism can turn around? (Pin Jixiang)

Second Generation Chan Master of Zao Tree (Successor of Huanglong Ji)

Asked a monk where he started his journey. The monk replied: 'Minzhong.' The Master said: 'Excellent.' The monk said: 'Thank you for the Master's guidance.' The Master said: 'You are wronged.' The monk bowed. The Master said: 'I and (you).'

么道。落在什麼處。僧無語。師曰彼自無瘡勿傷之也。

昭覺勤云。凡為宗師言不虛發。者僧既是閩中來。有何俊哉。謝師指示。有何屈哉。還見得誵訛么。若見得。方通道棗樹在山僧拂子頭上。無風起浪。好肉剜瘡。其或未然。老僧罪過彌天。　法林音云。沒量大人被語脈里轉卻。

棗樹因僧辭乃問。若到諸方。有問老僧此間法道。你作么生對。曰待問即道。師曰何處有無口底佛。曰祇者也還難。師豎拂子曰。還見么。曰何處有無眼底佛。師曰祇者也還難。僧繞禪床一匝而去。師曰善能抵對。僧便喝。師曰老僧不識子。曰用識作么。師敲禪床三下。

昭覺勤云。棗樹有口如啞。者僧有眼如盲。繞禪床一匝。敗軍之將。敲禪床三下。弓折箭盡。

嘉州黑水和尚(黃龍機嗣)

參黃龍乃問雪覆蘆花時如何。龍曰猛烈。師曰不猛烈。龍又曰猛烈。師又曰不猛烈。龍便打。師因而有省。

承天怡云。黃龍草草打著。終是盲枷瞎棒。黑水因而悟去。敢保猶欠惺惺。

高竿百尺倚雲浮。香餌曾施十二牛。幸有錦鱗衝浪至。者回不枉下金鉤。(克如康)。

宗鑒法林卷四十七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十八

集云堂　

【現代漢語翻譯】 現代漢語譯本： 『么道』（是什麼意思）。『落在什麼處』（落在哪裡）。僧人無語。棗樹和尚說：『他自己沒有瘡，不要傷害他。』

昭覺勤（禪師名）說：『凡是作為宗師，說話不能虛假。這個僧人既然是從閩中來的，有什麼俊才？感謝老師指示。有什麼委屈？還看得出其中的錯誤嗎？如果看得出，才相信棗樹在山僧的拂子上。無風起浪，好肉剜瘡。如果看不出，老僧的罪過就彌天了。』

法林音（禪師名）說：『沒份量的大人被語脈里轉卻。』

棗樹和尚因為僧人要離開，就問：『如果到了各處，有人問老僧我這裡的法道，你怎麼樣回答？』僧人說：『等問到的時候就回答。』棗樹和尚說：『哪裡有無口底佛？』僧人說：『就是這個也還難。』棗樹和尚豎起拂子說：『還看見嗎？』僧人說：『哪裡有無眼底佛？』棗樹和尚說：『就是這個也還難。』僧人繞著禪床轉了一圈就走了。棗樹和尚說：『很會抵對。』僧人便喝了一聲。棗樹和尚說：『老僧不認識你。』僧人說：『用認識做什麼？』棗樹和尚敲了禪床三下。

昭覺勤（禪師名）說：『棗樹有口如啞，這個僧人有眼如盲。繞禪床一匝，是敗軍之將。敲禪床三下，是弓折箭盡。』

嘉州黑水和尚（黃龍機嗣）（禪師名，黃龍機的弟子）

參拜黃龍和尚，（黑水和尚）問：『雪覆蓋蘆花的時候怎麼樣？』黃龍和尚說：『猛烈。』（黑水和尚）說：『不猛烈。』黃龍和尚又說：『猛烈。』（黑水和尚）又說：『不猛烈。』黃龍和尚就打了他。黑水和尚因此有所領悟。

承天怡（禪師名）說：『黃龍草率地打著，終究是盲枷瞎棒。黑水因此悟去，敢保猶欠惺惺。』

高竿百尺倚雲浮，香餌曾施十二牛。幸有錦鱗衝浪至，者回不枉下金鉤。（克如康）

宗鑒法林卷四十七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十八

集云堂

【English Translation】 English version: 『What is it?』 『Where does it fall?』 The monk was silent. Zao Shu (棗樹, Jujube Tree, name of a Zen master) said, 『He has no wound himself, do not hurt him.』

Zhao Jueqin (昭覺勤, name of a Zen master) said, 『As a Zen master, one should not speak falsely. This monk comes from Minzhong (閩中, a region in Fujian province), what talent does he have? Thank you, teacher, for the instruction. What grievance is there? Can you see the error in it? If you can see it, then you can believe that the jujube tree is on the mountain monk's whisk. Waves rise without wind, carving a wound on good flesh. If you cannot see it, the old monk's sin is immense.』

Falin Yin (法林音, name of a Zen master) said, 『The immeasurable great man is turned around by the vein of words.』

Because the monk was about to leave, Zao Shu (棗樹, Jujube Tree, name of a Zen master) asked, 『If you go to various places, and someone asks about the Dharma of this old monk, how will you answer?』 The monk said, 『I will answer when asked.』 Zao Shu (棗樹, Jujube Tree, name of a Zen master) said, 『Where is the Buddha without a mouth?』 The monk said, 『This is also difficult.』 Zao Shu (棗樹, Jujube Tree, name of a Zen master) raised his whisk and said, 『Do you see it?』 The monk said, 『Where is the Buddha without eyes?』 Zao Shu (棗樹, Jujube Tree, name of a Zen master) said, 『This is also difficult.』 The monk walked around the meditation bed once and left. Zao Shu (棗樹, Jujube Tree, name of a Zen master) said, 『He is good at arguing.』 The monk then shouted. Zao Shu (棗樹, Jujube Tree, name of a Zen master) said, 『The old monk does not recognize you.』 The monk said, 『What is the use of recognizing?』 The monk knocked on the meditation bed three times.

Zhao Jueqin (昭覺勤, name of a Zen master) said, 『Zao Shu (棗樹, Jujube Tree, name of a Zen master) has a mouth like a mute, this monk has eyes like a blind man. Walking around the meditation bed once is like a defeated general. Knocking on the meditation bed three times is like a broken bow with exhausted arrows.』

Heishui (黑水, Black Water, name of a Zen master) of Jia Zhou (嘉州, a place in China) was a disciple of Huanglong Ji (黃龍機, name of a Zen master).

When visiting Huanglong (黃龍, Yellow Dragon, name of a Zen master), (Heishui 和尚) asked, 『What is it like when snow covers reed flowers?』 Huanglong (黃龍, Yellow Dragon, name of a Zen master) said, 『Fierce.』 (Heishui 和尚) said, 『Not fierce.』 Huanglong (黃龍, Yellow Dragon, name of a Zen master) said again, 『Fierce.』 (Heishui 和尚) said again, 『Not fierce.』 Huanglong (黃龍, Yellow Dragon, name of a Zen master) then hit him. Heishui (黑水, Black Water, name of a Zen master) then had some understanding.

Chengtian Yi (承天怡, name of a Zen master) said, 『Huanglong (黃龍, Yellow Dragon, name of a Zen master) hit him hastily, it is ultimately a blind yoke and a blind stick. Heishui (黑水, Black Water, name of a Zen master) thus understood, but I dare say he still lacks clarity.』

A hundred-foot tall pole leans against the clouds, fragrant bait has been used for twelve oxen. Fortunately, a brocade carp surges through the waves, this time the golden hook was not cast in vain. (Ke Ru Kang 克如康, name of a person).

Zong Jian Fa Lin (宗鑒法林, name of a book) Volume 47 卍 New Continued Collection Volume 66 No. 1297 Zong Jian Fa Lin (宗鑒法林, name of a book)

Zong Jian Fa Lin (宗鑒法林, name of a book) Volume 48

Ji Yun Tang (集云堂, name of a place)

編

大鑒下七世

韶州雲門文偃禪師(雪峰存嗣)

示眾。人人自有光明在。看時不見暗昏昏。作么生是自己光明。自代曰。廚庫三門。又曰。好事不如無。

愚庵盂云。雲門代兩語。一語水裡拈星。一語山頭張網。大唐國里打鼓。新羅國里鳴鐘。料掉沒交涉。請歸堂喫茶。　靈巖儲卓拄杖云。廚庫山門。一擊洞開了也。杓大碗小。一任諸人撿點。畢竟光明在什麼處。不見道。開口即錯。擬心即乖。

自照列孤明。為君通一線。花謝樹無影。看時誰不見。見不見。倒騎牛兮入佛殿。(翠峰顯)

徹底昏昏不待看。拄天拄地黑漫漫。三門廚庫長相對。一徑松風滿院寒。(白雲端)

夜明簾外千峰秀。鸞鏡臺前萬象殊。掃蹤滅跡。不立錙銖。誰為佛殿。誰是香廚。敲出鳳凰五色髓。擊碎驪龍明月珠。(圓悟勤)

人人自有光明在。看時不見暗昏昏。踢倒山門與廚庫。此時明暗自分明。(蔚嘯巖)

風光九十幾回新。花落花開夢裡身。盡說明朝是初一。眼前誰是惜春人。(思懶融)

雲門上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。拈鐙籠向佛殿里。將山門來鐙籠上。作么生。自代曰。逐物意移。又曰。云起雷興。

靈隱禮云。雲門恁么告報。

【現代漢語翻譯】 現代漢語譯本

編

大鑒下七世

韶州雲門文偃禪師（雪峰存嗣）

示眾說：『人人自身都有光明存在。看的時候卻不見，一片昏暗。』 怎麼才是自己的光明呢？ 自己代替回答說：『廚庫三門。』 又說：『好事不如無。』

愚庵盂評論說：雲門代替說的兩句話，一句是水裡撈星，一句是山頭張網。在大唐國里打鼓，在新羅國里鳴鐘。估計是沒交涉。請回堂喫茶。靈巖儲卓拄著枴杖說：廚庫山門，一擊就洞開了。杓大碗小，任憑各位撿點。 到底光明在什麼地方？ 不見說：開口就錯，擬心就乖。

自照列孤明，為你開通一線。花謝樹無影，看時誰不見。見不見？倒騎牛進入佛殿。（翠峰顯）

徹底昏昏不待看，拄天拄地黑漫漫。三門廚庫長相對，一徑松風滿院寒。（白雲端）

夜明簾外千峰秀，鸞鏡臺前萬象殊。掃蹤滅跡，不立錙銖。誰為佛殿，誰是香廚？敲出鳳凰五色髓，擊碎驪龍明月珠。（圓悟勤）

人人自有光明在，看時不見暗昏昏。踢倒山門與廚庫，此時明暗自分明。（蔚嘯巖）

風光九十幾回新，花落花開夢裡身。盡說明朝是初一，眼前誰是惜春人。（思懶融）

雲門上堂說法：『乾坤之內，宇宙之間，中有一寶，秘在形山。』 拿著燈籠到佛殿里，將山門放到燈籠上。 怎麼樣？ 自己代替回答說：『逐物意移。』 又說：『云起雷興。』

靈隱禮說：雲門這樣告訴大家。

【English Translation】 English version

Compiled

The Seventh Generation from Dajian

Zen Master Yunmen Wenyan of Shaozhou (Successor of Xuefeng Cun)

He addressed the assembly, saying: 'Everyone inherently possesses their own light. Yet, when you look, you don't see it; all is dim and obscure.' What, then, is your own light? He answered on their behalf, saying: 'The kitchen, the storehouse, the three gates.' He also said: 'Good deeds are better left undone.'

Yuan Meng of Yu'an commented: Yunmen's two substitute phrases, one is like picking stars from the water, the other is like spreading a net on a mountaintop. Drumming in the Great Tang Dynasty, ringing the bell in Silla. It's estimated there's no connection. Please return to the hall for tea. Chu Zhuo of Lingyan, leaning on his staff, said: The kitchen, the storehouse, the three gates—one strike and they are wide open. The ladle is big, the bowl is small; let everyone pick and choose as they please. Where, ultimately, is the light? Haven't you heard it said: 'To speak is to err; to contemplate is to stray.'

Self-illumination arrays solitary brightness, opening a single thread for you. Flowers wither, the tree casts no shadow; who doesn't see when they look? See or not see? Riding the ox backwards into the Buddha hall. (Xian of Cuifeng)

Thoroughly dark and dim, not waiting to be seen; supporting the sky and propping up the earth, black and boundless. The three gates, the kitchen, the storehouse, stand in constant relation; a path of pine breeze fills the courtyard with cold. (Duan of Baiyun)

Outside the bright curtain, a thousand peaks are beautiful; before the phoenix mirror stand myriad forms, distinct. Sweep away traces, extinguish marks, establish not a fraction. Who is the Buddha hall, who is the incense kitchen? Knock out the five-colored marrow of the phoenix, shatter the bright moon pearl of the black dragon. (Qin of Yuanwu)

Everyone inherently possesses their own light; when you look, you don't see it; all is dim and obscure. Kick down the three gates and the kitchen and storehouse; at this moment, light and darkness are clearly distinguished. (Xiao Yan of Wei)

The scenery is new ninety-some times; flowers fall and bloom in a dreamlike body. Everyone says tomorrow is the first day; who before our eyes is the one who cherishes spring? (Rong of Silan)

Yunmen ascended the hall and said: 'Within heaven and earth, between the cosmos, there is a treasure hidden in Mount Xing.' Taking the lantern into the Buddha hall, placing the three gates on the lantern. What is it like? He answered on their behalf, saying: 'Following objects, intention shifts.' He also said: 'Clouds rise, thunder arises.'

Li of Lingyin said: Yunmen thus informs everyone.

雖則出就。藏鋒者里又且不然。四威儀內。萬象之中。中有一寶。秘在當陽。以拄杖卓一下云。會么。海神知貴不知價。留與人間光照夜。　𠁼庵靜云。雲門恁么說話。顯異惑眾。我者里則不然。乾坤之內。宇宙之間。中有一寶。秘在形山。燈籠祇是燈籠。佛殿祇是佛殿。良久云。平生肝膽向人傾。相識猶如不相識。　云庵悅云。雲門田地穩密神通妙用則不無。若較解黏去縛。猶欠一著在。

看看古岸。何人把釣竿。云冉冉。水漫漫。明月蘆花君自看。(翠峰顯)

看看。野草閒花極撩亂。三月洞庭江上春。煙雲飛過瀟湘岸。(溈山秀)

虎豹文章。麒麟頭角。輝天燦地。堆山積岳。拶破面門兮蓋色騎聲。截斷羅籠兮解黏去縛。罷卻干戈百草頭。萬里秋天飛一鶚。(圓悟勤)

帝網交羅幾萬般。形山消殞影團團。拈來不是無尋處。祇在乾坤宇宙間。(佛心才)

收卷余懷厭事華。歸來何處是生涯。爛柯樵子疑無路。掛樹壺公妙有家。夜水金波浮桂影。秋風雪陣擁蘆花。寒魚著底不吞餌。興盡清歌卻轉槎。(天童覺)

隱隱邨煙聞犬吠。欲尋尋不見人家。忽于橋斷溪回處。流出碧桃三四花。(斷橋倫)

弓弦走馬驀相逢。覿面全提未見功。拈出輪王三尺鐵。直教血濺梵天紅

【現代漢語翻譯】 現代漢語譯本： 縱然現身說法，藏鋒之處卻又並非如此。在行住坐臥四威儀中，在森羅萬象之中，有一個寶貝，秘密地藏在當陽（指本地，當下）。用拄杖敲一下說：『會么？』海神祇知道它的珍貴，卻不知道它的價值，留給世間照亮黑夜。 𠁼庵靜說：『雲門（人名）這樣說話，是顯異惑眾。我這裡卻不是這樣。在天地之內，宇宙之間，有一個寶貝，秘密地藏在形山（指具體的事物）。燈籠只是燈籠，佛殿只是佛殿。』良久說：『平生一片肝膽向人傾訴，相識了也好像不相識。』 云庵悅說：『雲門（人名）的田地穩密，神通妙用確實不缺，但要比較解黏去縛的功夫，還差一著。』

看看那古老的岸邊，是誰在垂釣？雲彩緩緩飄動，水面浩渺無邊，明月和蘆花，你自己去看吧。（翠峰顯）

看看，野草閒花極其撩亂。三月的洞庭湖，江上春意盎然，煙雲飛過瀟湘的岸邊。（溈山秀）

虎豹身上的花紋，麒麟頭上的角，光輝燦爛，堆積如山嶽。拶破面門，蓋色騎聲；截斷羅網，解黏去縛。停止干戈，百草頭上，萬里秋天，一隻鶚鳥在飛翔。（圓悟勤）

帝釋天的網交織羅列，千變萬化。形山消逝，影子團團。拈來並非沒有尋處，就在這乾坤宇宙之間。（佛心才）

收起多餘的懷抱，厭倦世事繁華，歸來何處才是我的歸宿？砍柴的樵夫迷路了，懷疑沒有路可走，掛著葫蘆的壺公，卻有那玄妙的家。夜裡的水面，金色的波光浮動著桂樹的影子，秋風像雪陣一樣擁抱著蘆花。寒冷的魚兒沉在水底不吞食魚餌，興致盡了，清唱著歌兒又轉回船。（天童覺）

隱隱約約的村莊，傳來狗的叫聲，想要尋找卻找不到人家。忽然在橋斷溪流回轉的地方，流出三四朵碧桃花。（斷橋倫）

弓弦上的箭和奔跑的馬，猝然相逢。當面全部提起來，卻未見功效。拈出輪王的三尺鐵劍，要直教鮮血濺滿梵天。（指殺伐決斷的手段）

【English Translation】 English version: Even though appearing to expound the Dharma, the place of concealed sharpness is not like this. Within the four dignities (walking, standing, sitting, and lying), within the myriad phenomena, there is a treasure, secretly hidden in Dangyang (meaning: this very place, the present moment). He strikes the ground once with his staff and says, 'Do you understand?' The sea god knows its value but not its price, leaving it to the world to illuminate the night. 𠁼庵靜 says, 'Yunmen (person's name) speaking like this is displaying the extraordinary to confuse the masses. I am not like that here. Within heaven and earth, between the cosmos, there is a treasure, secretly hidden in Mount Xing (referring to concrete things). A lantern is just a lantern, a Buddha hall is just a Buddha hall.' After a long pause, he says, 'All my life, I have poured out my heart to others, yet knowing each other is like not knowing each other.' Yun'an Yue says, 'Yunmen's (person's name) field is secure and his miraculous functions are certainly not lacking, but comparing the skill of untangling and freeing, he still lacks one move.'

Look at the ancient shore, who is holding the fishing rod? The clouds drift slowly, the water spreads boundlessly, the bright moon and reed flowers, look at them yourself. (Cui Feng Xian)

Look, the wild grasses and idle flowers are extremely chaotic. In March, Dongting Lake, the spring on the river is full of life, smoke and clouds fly over the shore of Xiaoxiang. (Wei Shan Xiu)

The patterns on tigers and leopards, the horns on unicorns, shine brilliantly, piled up like mountains. Squeezing through the face, covering form and riding sound; cutting off the net, untangling and freeing. Cease the fighting, on the heads of the hundred grasses, in the vast autumn sky, an osprey flies. (Yuanwu Qin)

The net of Indra is interwoven in myriad ways. Mount Xing vanishes, the shadows are round. Picking it up is not without a place to find it, it is right here between heaven and earth. (Foxin Cai)

Gathering up the remaining thoughts, weary of worldly affairs, where is my home to return to? The woodcutter who lost his way doubts there is a road to take, but Hugong (name of a Daoist immortal) with his gourd hanging on the tree, has a wondrous home. At night, the golden waves float the shadows of cassia trees, the autumn wind embraces the reed flowers like a snowstorm. The cold fish at the bottom do not swallow the bait, when the mood is exhausted, singing a clear song, he turns the boat back. (Tiantong Jue)

Faintly, the village smoke hears the barking of dogs, wanting to find it but not seeing any houses. Suddenly, at the broken bridge where the stream turns back, three or four peach blossoms flow out. (Duanqiao Lun)

An arrow from a bowstring and a running horse meet suddenly. Raising it all face to face, but no merit is seen. Taking out the three-foot iron sword of the Wheel-Turning King, it must directly cause blood to splatter the red of Brahma's heaven. (referring to decisive means of killing and cutting)

。(高峰妙)

大無外。小無內。塞壑填溝。泥團土塊。倒騎佛殿出三門。露柱燈籠卻不會。(笑隱欣)

柳媚花嬌繡戶春。鶯歌燕語訴閨情。針鋒觸著丁香結。摵碎瑤琴月二更。(顧庵智)

花放滿園林。風前獨抱琴。高山與流水。千古幾知音。(樵子玉)

雲門示眾。十五日已前不問汝。十五日已后道將一句來。自代曰。日日是好日。

天童覺云。屬虎人本命。屬猴人相沖。

去卻一。拈得七。上下四維無等匹。徐行蹋斷流水聲。縱觀寫出飛禽跡。草茸茸。煙冪冪。空生巖畔花狼藉。彈指堪悲舜若多。莫動著動著三十棒。(翠峰顯)

冰消河北岸。花發樹南枝。到處有春色。天涯亦早歸。(上方益)

日日是好日。佛法世法盡周畢。不須特地覓幽玄。祇管缽盂兩度濕。(無著總)

昨夜瓶始盡。今朝甕更開。夢中占夢罷。還向酒家來。(鐵容玄)

雲門上堂。聞聲悟道。見色明心。遂舉手曰。觀世音菩薩將錢買糊餅。放下手曰。元來祇是饅頭。

白雲端舉了。展兩手云。有么有么。又搖手云。無也無也。乃云。曾經大海難為水。除卻巫山總是煙。　法雲秀拈拄杖卓一下云。者個是聲色。那個是道心。良久云。世間無限丹青手。到此都盧畫不

成。　五祖演云。東山即不然。乃以手作打杖鼓勢云。棚八啰扎。　黃龍清云。雲門可謂食飽傷心。諸人切忌向糊餅里討汁。　南堂靜云。張公吃酒李公醉。李公吃酒張公醉。張公李公酩酊醉。鼻息如雷甕里睡。　徑山杲拈拄杖云。者個是色。卓一下云。者個是聲。諸人總見總聞。那個是明底心。那個是悟底道。喝一喝云。貪他一粒米。失卻半年糧。復卓一下。　靈隱岳雲。冶父有條活路。要與諸人共行。拈拄杖云。穿入諸人鼻孔。燈籠露柱祇得眼睛突出。卓一下。　天寧琦云。汝等諸人不是不聞聲。因甚麼不悟道。不是不見色。因甚麼不明心。雲門恁么提撕。妙喜恁么判斷。一曲兩曲無人會。雨過夜塘秋水深。　仰山欽云。跛腳阿師撫憐赤子。動則倒腑傾腸。祇是做造倉忙。帶些黏牙綴齒。欽上座則不然。聞聲悟道見色明心。卓拄杖云。家家觀世音。　伏龍長云。大小云門祇在聲色里頭出頭沒。者里則不然。拈拄杖卓一卓。喝一喝。　博山來云。聞聲悟道。虛空敲不響。又作么生。見色明心。清風無形質。又作么生。唐言梵語即不無。觀世音菩薩入普門三昧。雲門者漢向甚麼處摸索。　圓通善云。韶陽老人可謂唱彌高和彌寡。如今卻尚延壽拂子頭上。入方網三昧。東方入定西方起。乃至男身入定女身起。還會么。野

【現代漢語翻譯】 現代漢語譯本： 成。（此處'成'字可能表示對前面話語的肯定或結束，具體含義取決於上下文，此處保留原文。） 五祖演說：東山（指東山法門，即禪宗）卻不是這樣。於是用手做出打鼓的姿勢說：棚八啰扎。（'棚八啰扎'為音譯，具體含義不詳，可能是某種咒語或禪語。） 黃龍清說：雲門（指雲門宗）可以說是吃飽了撐的。各位切記不要在糊餅里找汁。（比喻不要在沒有意義的事物中尋求意義。） 南堂靜說：張公喝酒李公醉，李公喝酒張公醉。張公李公都喝醉了，鼻息如雷在甕里睡。（比喻相互影響，彼此糾纏，分不清你我。） 徑山杲拿起拄杖說：這個是色（指物質現象）。敲一下說：這個是聲（指聲音現象）。各位都見到了，都聽到了。哪個是明白的心？哪個是悟道的道？喝一聲說：貪圖一粒米，失去半年糧。（比喻因小失大。）又敲一下。 靈隱岳說：冶父（指冶父道川禪師）有一條活路，要和各位一起走。拿起拄杖說：穿入各位的鼻孔，燈籠露柱（指無情之物）也只能眼睛突出。（比喻直指人心，不留情面。）敲一下。 天寧琦說：你們這些人不是聽不到聲音，為什麼不悟道？不是看不到顏色，為什麼不明白心？雲門這樣提撕（指提點警醒），妙喜這樣判斷。一曲兩曲無人會，雨過夜塘秋水深。（比喻知音難覓，境界深遠。） 仰山欽說：跛腳的阿師（指自己）憐愛赤子（指眾生），一動就倒出全部心腸。只是做得太倉促，帶些黏牙綴齒（指不夠完美）。欽上座（指自己）卻不是這樣。聞聲悟道，見色明心。敲拄杖說：家家觀世音。（比喻佛法普及，人人皆有佛性。） 伏龍長說：大小云門（指雲門宗的禪師們）只在聲色里頭出沒。這裡卻不是這樣。拿起拄杖敲一下，喝一聲。 博山來說：聞聲悟道，虛空敲不響，又該怎麼辦？見色明心，清風沒有形質，又該怎麼辦？唐言梵語（指各種語言）即不無，觀世音菩薩（Avalokiteśvara Bodhisattva）入普門三昧（Samadhi of Universal Access）。雲門這個漢（指雲門宗的禪師）向什麼地方摸索？ 圓通善說：韶陽老人（指韶陽禪師）可以說是唱得越高，和的人越少。如今卻還在尚延壽（指尚延壽禪師）的拂子頭上，入方網三昧（Samadhi of Net of Directions）。東方入定西方起，乃至男身入定女身起。會了嗎？野（此處'野'字可能表示語氣助詞，具體含義取決於上下文，此處保留原文。）

【English Translation】 English version: 成. (The word '成' likely indicates affirmation or conclusion of the preceding statement, its specific meaning depends on the context, here the original text is retained.) Wuzu Yan said: Dongshan (referring to the Dongshan Dharma school, i.e., Zen Buddhism) is not like that. Then he made a gesture of beating a drum with his hand and said: Peng Ba La Zha. ('Peng Ba La Zha' is a transliteration, its specific meaning is unknown, possibly a mantra or Zen saying.) Huanglong Qing said: Yunmen (referring to the Yunmen School) can be said to be suffering from being overfed. Everyone, be sure not to look for juice in a sesame cake. (A metaphor for not seeking meaning in meaningless things.) Nantang Jing said: Zhang Gong drinks and Li Gong gets drunk, Li Gong drinks and Zhang Gong gets drunk. Zhang Gong and Li Gong are both drunk, snoring like thunder, sleeping in a jar. (A metaphor for mutual influence, entanglement, and indistinguishability between oneself and others.) Jingshan Gao picked up a staff and said: This is form (referring to material phenomena). He tapped it once and said: This is sound (referring to sound phenomena). Everyone has seen it, everyone has heard it. Which is the clear mind? Which is the path of enlightenment? He shouted: Greedy for a grain of rice, losing half a year's harvest. (A metaphor for losing big because of small gains.) Then he tapped it again. Lingyin Yue said: Ye Fu (referring to Zen Master Yefu Daochuan) has a way to live, and wants to walk with everyone. He picked up a staff and said: Piercing into everyone's nostrils, even the lantern and the pillar (referring to inanimate objects) can only have protruding eyes. (A metaphor for directly pointing to people's hearts, without showing mercy.) He tapped it once. Tianning Qi said: You people are not that you don't hear the sound, why don't you realize the Tao? It's not that you don't see the color, why don't you understand the mind? Yunmen awakens in this way (referring to pointing out and alerting), Miaoxi judges in this way. One or two songs, no one understands, after the rain, the autumn water in the night pond is deep. (A metaphor for the difficulty of finding a confidant, and the profound realm.) Yangshan Qin said: The lame master (referring to himself) loves the innocent child (referring to sentient beings), and pours out his entire heart with every move. It's just that it's done too hastily, with some sticky and toothy things (referring to not being perfect). Abbot Qin (referring to himself) is not like that. Hearing the sound, realizing the Tao, seeing the color, understanding the mind. He tapped the staff and said: Every family has Avalokiteśvara (Avalokiteśvara Bodhisattva). (A metaphor for the universality of the Buddha-dharma, everyone has Buddha-nature.) Fulong Chang said: Big and small Yunmen (referring to the Zen masters of the Yunmen School) only emerge and disappear in sound and color. It's not like that here. He picked up the staff, tapped it once, and shouted. Boshan Lai said: Hearing the sound, realizing the Tao, the void cannot be knocked, so what to do? Seeing the color, understanding the mind, the breeze has no form, so what to do? Tang language and Sanskrit (referring to various languages) are not without, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) enters the Samadhi of Universal Access (Samadhi of Universal Access). Where is this Han (referring to the Zen master of the Yunmen School) groping? Yuantong Shan said: The old man of Shaoyang (referring to Zen Master Shaoyang) can be said to sing higher and higher, and fewer and fewer people harmonize. Now it is still on the whisk of Shang Yanshou (referring to Zen Master Shang Yanshou), entering the Samadhi of Net of Directions (Samadhi of Net of Directions). The East enters Samadhi and the West arises, even the male body enters Samadhi and the female body arises. Do you understand? Ye (The word '野' likely indicates a modal particle, its specific meaning depends on the context, here the original text is retained.)

色更無山隔斷。天光直與水相連。

小院春風特地寒。佳人寂寞倚欄桿。斷腸曲調無人聽。更把琵琶月下彈。(慈受深)

頓超見色聞聲句。不涉明心悟道言。花落鳥啼巖下寺。月明人喚渡頭船。(雪庵瑾)

一曲風前信是誰。調高怎肯落今時。見無人會曲中意。又把云簫特地吹。(簡翁敬)

雲門因僧問如何是西來意。師曰長連床上有粥有飯。

獅林則云。跛腳阿師祇會現成受用。不知稼穡艱難。若問老僧。卻向他道。元日人日未有不陰。料想今年桃李貴。不如井底種林檎。

雲門每見僧必顧視曰鑒。僧擬議。乃曰咦。后德山圓明刪去顧字。謂之鑑咦。叢林目雲門顧鑒咦。有抽顧頌。

雲門抽顧笑嘻嘻。擬議遭他顧鑒咦。任是張良多計䇿。到頭於此也難施。(北塔祚)

韶陽一鑒。生鐵酸餡。直下咬破。莫怪相賺。(鼓山圭)

韶陽為人最急切。未入門來已甄別。若於顧鑒里承當。大棒打落天邊月。(典牛游)

軟如特石硬如綿。顧佇才生鼻孔穿。扇子休嫌難捉摸。鯉魚端的沒絲牽。(平陽忞)

已入吾門不再三。祇于顧處越重關。可憐擬議成途路。要轉靈機直下難。(三宜盂)

吹毛寶劍眉端掛。劈面誰能保命全。叉手進前聊擬議。

【現代漢語翻譯】 現代漢語譯本 色，更沒有山來阻隔。天光直接與水面相連。 小院的春風顯得格外寒冷。美麗的女子寂寞地倚靠著欄桿。令人斷腸的曲調沒有人來傾聽，更是在月光下彈奏琵琶。（慈受深） 當下超越了見色聞聲的境界，不涉及明心見性的言語。花落鳥啼，在山巖下的寺廟裡；月光明亮，有人呼喚著擺渡的船隻。（雪庵瑾） 一曲在風中飄蕩，不知是誰所作。曲調如此高妙，怎肯流落於當今之時？見沒有人能領會曲中的意境，又特意吹奏起云簫。（簡翁敬） 雲門（Yunmen，禪宗大師）因為有僧人問什麼是西來意（西來意，禪宗用語，指達摩祖師從西方來到中國的目的）。雲門回答說：『長連床上，有粥有飯。』 獅林（Shilin，禪宗大師）則說：『跛腳的阿師只會享受現成的，不知道稼穡的艱難。如果問老僧我，我就對他說：元日（元日，指正月初一）人日（人日，指正月初七）沒有不陰天的，料想今年桃李昂貴，不如在井底種植林檎（林檎，蘋果的一種）。』 雲門每次見到僧人，必定回頭看視，說『鑒（Jian，鏡子）』。僧人稍作思索，他就說『咦（Yi，語氣詞）』。後來德山圓明刪去了『顧（Gu，回頭看）』字，稱之為『鑒咦』。叢林中稱雲門的這一舉動為『雲門顧鑒咦』，並有抽顧頌。 雲門回頭看視，笑嘻嘻。稍作思索，就遭了他的『顧鑒咦』。任憑你是張良（Zhang Liang，漢朝開國功臣）再多計策，到頭來也難以在此施展。（北塔祚） 韶陽（Shaoyang，禪宗大師）的一面鏡子，是生鐵做的酸餡。直接一口咬破，不要怪我欺騙你。（鼓山圭） 韶陽為人最為急切。未入門來就已經甄別。若在回頭看視中有所承擔，大棒子打落天邊的月亮。（典牛游） 軟的時候像特石一樣，硬的時候像棉花一樣。回頭看視的念頭才一生起，鼻孔就被穿透。扇子不要嫌它難以捉摸，鯉魚本來就沒有絲線牽著。（平陽忞） 已經進入我的門下，就不需要再三猶豫。只要在回頭看視之處超越重重關卡。可憐的是，稍作思索就成了歧途，想要轉動靈機，直接下手太難了。（三宜盂） 吹毛寶劍掛在眉端，劈面而來，誰能保全性命？叉手向前，稍微一思索，

【English Translation】 English version Color, with no mountains to obstruct it. The light of the sky directly connects with the water. The spring breeze in the small courtyard feels especially cold. A beautiful woman leans forlornly against the railing. The heart-wrenching melody has no one to listen, and she plays the pipa under the moonlight. (Cishou Shen) Instantly transcending the realm of seeing forms and hearing sounds, not involving words of understanding the mind and realizing the Tao. Flowers fall and birds sing, in the temple beneath the rocky cliffs; the moonlight is bright, and someone calls for the ferry boat. (Xue'an Jin) A melody floats in the wind, who knows who composed it? The tune is so sublime, how could it be relegated to this present time? Seeing that no one can comprehend the meaning within the melody, he specially plays the yunxiao (a type of vertical bamboo flute). (Jianweng Jing) Yunmen (a Chan master) asked a monk, 'What is the meaning of Bodhidharma's coming from the West?' (meaning of Bodhidharma's coming from the West, a Chan term referring to the purpose of Bodhidharma's journey from India to China). Yunmen replied, 'On the long continuous bed, there is congee and rice.' Shilin (a Chan master) said, 'The lame master only knows how to enjoy ready-made things, not knowing the hardship of farming. If you ask this old monk, I would say to him: On Yuanri (Yuanri, the first day of the lunar year) and Renri (Renri, the seventh day of the lunar year), there is never no overcast sky. I expect peaches and plums to be expensive this year, better to plant crabapples (crabapples, a type of apple) at the bottom of the well.' Every time Yunmen saw a monk, he would invariably look at him and say 'Jian (Jian, mirror)'. If the monk hesitated, he would say 'Yi (Yi, an interjection)'. Later, Deshan Yuanming removed the word 'Gu (Gu, to look back)', calling it 'Jian Yi'. The monastic community called Yunmen's action 'Yunmen Gu Jian Yi', and there is a verse praising it. Yunmen looks back and smiles. Hesitation leads to his 'Gu Jian Yi'. Even if you are Zhang Liang (Zhang Liang, a meritorious official of the Han Dynasty) with many strategies, in the end, it is difficult to apply them here. (Beita Zuo) Shaoyang's (Shaoyang, a Chan master) mirror is a sour filling made of pig iron. Bite it through directly, don't blame me for deceiving you. (Gushan Gui) Shaoyang is the most eager for people. He already distinguishes before entering the door. If you take on something in the looking back, a big stick will knock down the moon in the sky. (Dianniu You) Soft like a special stone, hard like cotton. The thought of looking back just arises, and the nostrils are pierced. Don't dislike the fan for being difficult to grasp, the carp has no thread attached to it. (Pingyang Min) Having already entered my gate, there is no need to hesitate again and again. Just surpass the many barriers at the point of looking back. It is a pity that a little thought becomes a wrong path, and it is difficult to turn the spiritual mechanism directly. (Sanyi Yu) A hair-splitting sword hangs at the eyebrow's edge, who can protect their life when facing it head-on? With hands folded, step forward and just hesitate,

等閑血濺四禪天。(即中允)

雲門因僧問如何是和尚家風。師曰有讀書人來報。

徑山杲云。讀書人既到者里。且如何與伊相見。乃云。不是冤家不聚頭。　天童悟云。和尚家風。雲門盡情說了。相見之意。大慧不妨道破。祇如相見后又作么生。乃云。君向瀟湘我向秦。

家風施設不無私。獨有云門語可疑。遍囑讀書人若到。急來通報汝須知。為他老杜王摩詰。愛我高吟落韻詩。(覺海元)

讀書人到切須看。無弦難遇知音者。端的家風說與君。沒階趨進翼如也。(佛慧泉)

讀書人報來。豈在之乎者。孔子與周公。皆不及門也。(天目禮)

讀書人報來。孔子笑咍咍。祇因聞韶美。三月也吃齋。(法林音)

雲門上堂。眼睫橫亙十方。眉毛上透乾坤下透黃泉。須彌山塞卻汝咽㗋。還有人會得么。若有人會得。拽取占波國與新羅國斗額。

愚庵盂云。上南京船。往福建去。北京人來。為什麼不得江西信。試道看。

雲門因僧問如何是祖師西來意。師曰日裡看山。

坦然曾問老師安。爭似韶陽一句傳。日裡華山仙掌露。夜深猿叫月當軒。(投子青)

日裡看山好。清風拂白雲。夜來何處火。燒出古人墳。(凈因佛日)

日裡看山滿眼青。

【現代漢語翻譯】 現代漢語譯本： 等閑血濺四禪天。（即中允） 雲門因僧人問：『如何是和尚的家風？』雲門說：『有讀書人來報。』 徑山杲說：『讀書人既然到了這裡，且如何與他相見？』於是說：『不是冤家不聚頭。』 天童悟說：『和尚的家風，雲門已經盡情說了。相見的意思，大慧不妨道破。只是相見之後又該如何？』於是說：『君向瀟湘我向秦。』 家風施設不無私，唯獨雲門語可疑。遍囑讀書人若到，急來通報汝須知。為他老杜（杜甫）王摩詰（王維），愛我高吟落韻詩。（覺海元） 讀書人到切須看，無弦難遇知音者。端的家風說與君，沒階趨進翼如也。（佛慧泉） 讀書人報來，豈在之乎者？孔子與周公，皆不及門也。（天目禮） 讀書人報來，孔子笑咍咍。只因聞韶美，三月也吃齋。（法林音） 雲門上堂說法：『眼睫橫亙十方，眉毛上透乾坤下透黃泉，須彌山（Mount Sumeru）塞卻汝咽喉，還有人會得么？若有人會得，拽取占波國（Champa）與新羅國（Silla）斗額。』 愚庵盂說：『上南京船，往福建去。北京人來，為什麼不得江西信？試道看。』 雲門因僧人問：『如何是祖師西來意？』雲門說：『日裡看山。』 坦然曾問老師安，爭似韶陽一句傳。日裡華山（Mount Hua）仙掌露，夜深猿叫月當軒。（投子青） 日裡看山好，清風拂白雲。夜來何處火，燒出古人墳。（凈因佛日） 日裡看山滿眼青。

【English Translation】 English version: Casually, blood splatters the Four Dhyana Heavens. (That is, appropriately) A monk asked Yunmen (a Zen master), 'What is the family style of the abbot?' Yunmen said, 'A scholar comes to report.' Jingshan Gao (a Zen master) said, 'Now that the scholar has arrived here, how should one meet him?' Then he said, 'Enemies do not gather without a reason.' Tiantong Wu (a Zen master) said, 'Yunmen has fully explained the abbot's family style. Dahui (another Zen master) might as well reveal the meaning of meeting. But what should be done after meeting?' Then he said, 'You go to Xiaoxiang, and I go to Qin.' The establishment of the family style is not without selfishness, but only Yunmen's words are doubtful. I have repeatedly told the scholars that if they arrive, they must quickly report it to you. It is for the sake of Du Fu (a famous poet) and Wang Wei (a famous poet and painter), who love my lofty and rhyming poems. (Juehai Yuan) When a scholar arrives, you must pay attention, for it is difficult to meet a soulmate without strings. I will tell you the true family style, and you should approach without steps, like a bird taking flight. (Fohui Quan) The scholar reports, is it about 'zhi hu zhe' (classical Chinese particles)? Confucius and the Duke of Zhou, both did not enter the gate. (Tianmu Li) The scholar reports, Confucius laughs heartily. Just because he heard the beauty of Shao music, he fasted for three months. (Falin Yin) Yunmen ascended the platform and said: 'The eyelashes stretch across the ten directions, the eyebrows penetrate the heavens and the earth and reach the Yellow Springs, Mount Sumeru blocks your throat, is there anyone who understands? If anyone understands, drag Champa (an ancient kingdom) and Silla (an ancient Korean kingdom) to fight head-on.' Yu'an Yu said, 'Boarding a ship to Nanjing, going to Fujian. A person from Beijing comes, why doesn't he receive news from Jiangxi? Try to say.' A monk asked Yunmen, 'What is the meaning of the Patriarch's coming from the West?' Yunmen said, 'Looking at the mountain in the daytime.' Tanran once asked the teacher about peace, how can it compare to Shao Yang's one sentence transmission. In the daytime, the Immortal Palm of Mount Hua (a famous mountain in China) is exposed, and at night, the monkeys cry under the moon. (Touzi Qing) It is good to look at the mountain in the daytime, with a clear breeze blowing white clouds. Where is the fire at night, burning the graves of the ancients. (Jingyin Fori) Looking at the mountain in the daytime, the eyes are full of green.

千巖萬壑斗縱橫。洞門疑是云遮斷。到者須知路坦平。(楊無為)

雨餘江上兩三峰。堆疊煙嵐不記重。眼裡看來端的瞎。耳根聞處出天聰。(佛鑒勤)

雲門因僧問如何是透法身句。師曰北斗里藏身。

徑山杲云。雲門祇答得法身句。未答得透法身句。今日有問如何是透法身句。向道。蟭螟眼裡放夜市。大蟲舌上打鞦韆。　天童悟云。通玄又且不然。今日有人問。劈脊便棒。縱使不會。管教永劫不忘。　白巖符云。韶陽與么答話。笑殺天下人。者里有問透法身句。向道本鋪發賣南北川廣生熟藥材。下顧者認招牌為記。

潦倒雲門泛鐵船。江南江北競頭看。可憐無限垂鉤者。隨例茫茫失釣竿。(翠峰顯)

南嶽峰高北嶽低。行人泣路兩遲疑。火星昨夜移牛鬥。照見西瞿人不知。(投子青)

鑿斷龍門透碧津。洪流驟雨豈停塵。謫仙拏月澄江底。漁舟笑殺謝家人。(天衣懷)

五陵公子游春慣。未第貧儒自古多。冷地看他人富貴。等閑不耐幞頭何。(白雲端)

北斗藏身句最玄。未明向上謾勞傳。黃河輥底流今古。華岳三峰頭指天。(三祖宗)

何事文星與酒星。一時分付與先生。高吟大醉三千首。留與人間伴月明。(五祖演)

透出毗盧頂上光。夜來

【現代漢語翻譯】 現代漢語譯本：

千巖萬壑縱橫交錯，氣勢磅礴。洞口彷彿被雲霧遮蔽，難以辨認，但來者須知，道路其實平坦開闊。（楊無為）

雨後江面上顯現出兩三座山峰，煙霧繚繞，層層堆疊，難以分辨其重量。用眼睛去看，終究是盲目的；用耳根去聽，才能獲得超凡的智慧。（佛鑒勤）

雲門（Yunmen，禪宗大師）因有僧人問：『如何是透法身句？』雲門回答說：『北斗里藏身。』

徑山杲（Jingshan Gao，禪宗大師）說：『雲門僅僅回答了法身句，並未回答透法身句。』如果今天有人問『如何是透法身句？』我會說：『蟭螟（一種小蟲）眼裡放夜市，大蟲（老虎）舌上打鞦韆。』

天童悟（Tiantong Wu，禪宗大師）說：『通玄（一種理解）又並非如此。』今天如果有人問，劈頭蓋臉就是一棒，即使不明白，也保證你永遠不會忘記。

白巖符（Baiyan Fu，禪宗大師）說：『韶陽（Shaoyang，禪宗大師）這樣回答，會笑死天下人的。』這裡如果有人問透法身句，我會說：『本店發賣南北川廣各種生熟藥材，請顧客認準招牌。』

潦倒的雲門禪師泛著鐵船，江南江北的人們都爭相觀看。可憐那些無數垂釣的人，都像他一樣茫然地失去了釣竿。（翠峰顯）

南嶽（Nanyue，山名）高聳，北嶽（Beiyue，山名）低矮，行人走在路上，猶豫不決。火星昨夜移動到了牛斗星的位置，照亮了西瞿（Xiqu，方位名），但人們卻不知道。（投子青）

鑿開龍門山，碧綠的河水奔涌而出，即使是暴雨也無法阻止洪流的奔騰。謫仙（指李白）在澄澈的江底撈月，漁夫笑著謝家人的癡傻。（天衣懷）

五陵（Wuling，地名）的富家子弟習慣了遊春玩樂，而沒有考取功名的貧寒書生自古就很多。冷眼旁觀他人的富貴，卻難以忍受頭戴幞頭（一種帽子）的窘迫。（白雲端）

北斗藏身這句話最為玄妙，如果不明瞭向上之路，再怎麼傳授也是徒勞。黃河之水滾滾東流，自古至今，華山（Hua Mountain）三峰直指天空。（三祖宗）

為何文星（Wenxing，星名）和酒星（Jiuxing，星名）都同時降臨到先生身上？高聲吟唱，豪飲三千首詩，留下與人間共賞明月。（五祖演）

透出毗盧（Vairocana，佛名）頂上的光芒，夜裡

【English Translation】 English version:

Thousands of cliffs and myriad valleys contend in their vertical and horizontal expanse. The entrance to the cave seems to be blocked by clouds. Those who arrive should know that the path is actually smooth and level. (Yang Wuwéi)

After the rain, two or three peaks appear above the river. The mist and haze pile up, making it difficult to gauge their weight. To look with the eyes is ultimately blind; to listen with the ears is to gain extraordinary wisdom. (Fojian Qin)

Yunmen (a Chan master) was asked by a monk: 'What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the Dharma)?' Yunmen replied: 'Hiding oneself in the Big Dipper.'

Jingshan Gao (a Chan master) said: 'Yunmen only answered the Dharmakaya phrase, not the phrase that penetrates the Dharmakaya.' If someone were to ask today, 'What is a phrase that penetrates the Dharmakaya?' I would say: 'Setting up a night market in the eye of a gnat, swinging on the tongue of a tiger.'

Tiantong Wu (a Chan master) said: 'Penetrating the mystery is not like that.' If someone were to ask today, I would strike them with a stick right away. Even if they don't understand, I guarantee they will never forget it.

Baiyan Fu (a Chan master) said: 'Shaoyang's (a Chan master) answer would make everyone in the world laugh.' If someone here were to ask about the phrase that penetrates the Dharmakaya, I would say: 'This shop sells all kinds of raw and processed medicinal materials from the North, South, Sichuan, and Guangdong. Customers, please recognize the signboard as a mark.'

The unkempt Chan master Yunmen floats on an iron boat, and people from both sides of the Yangtze River compete to watch. Pitiful are those countless anglers, who, like him, vaguely lose their fishing rods. (Cuifeng Xian)

Mount Nanyue (Nanyue, a mountain name) is high, and Mount Beiyue (Beiyue, a mountain name) is low. Travelers on the road hesitate. Mars moved to the position of the Ox and Dipper constellation last night, illuminating Xiqu (Xiqu, a direction), but people do not know. (Touzi Qing)

Chiseling open the Dragon Gate, the green river rushes out. Even heavy rain cannot stop the torrent. The banished immortal (referring to Li Bai) tries to grasp the moon at the bottom of the clear river, and the fishermen laugh at the foolishness of the Xie family. (Tianyi Huai)

The young masters of Wuling (Wuling, a place name) are accustomed to spring outings, while poor scholars who have not passed the imperial examinations have been numerous since ancient times. Watching others' wealth and status with a cold eye, they cannot bear the embarrassment of wearing a futou (a type of hat). (Baiyun Duan)

The phrase 'hiding oneself in the Big Dipper' is the most profound. If one does not understand the upward path, no matter how much one teaches, it is in vain. The water of the Yellow River rolls eastward, from ancient times to the present, and the three peaks of Mount Hua (Hua Mountain) point straight to the sky. (San Zu Zong)

Why did the Wenxing (Wenxing, a star name) and the Jiuxing (Jiuxing, a star name) descend upon the master at the same time? Singing loudly and drinking three thousand poems, leaving them for the world to enjoy the bright moon. (Wu Zu Yan)

Shining through the light above Vairocana's (Vairocana, a Buddha name) head, at night

星轉斗中藏。禪家不掐天師訣。也解交干步蹋罡。(張無盡)

昨夜東風落萬紅。半隨流水半隨風。何須短艇牚明月。自與桃源一派通。(開善祖)

天地廣無邊。云何藏北斗。跛腳老雲門。未明三八九。(天目禮)

紫微花醉罵荷花。輸卻荷花不理他。惱殺紫微誰抵命。風吹楊柳亂如麻。(紫柏可)

問固希奇答亦巧。言前薦得猶遲了。人皆愛月夜眠遲。我獨惜花春起早。(顯聖澄)

武帝祀甘泉。女人浴渭川。乳長七八尺。北斗在人間。(俍停挺)

雲門示眾。與你說菩提．涅槃．真如．解脫。是燒楓香供養你。與你說佛說祖。是燒黃熟香供養你。與你說超佛越祖之談。是燒餅香供養你。歸依佛法僧下去。

徑山及云。雲門氣宇如王。乃作此座主見解。山僧者里。道菩提．涅槃．真如．解脫。是將黑豆換你眼睛。說佛說祖。是將木槵子換你眼睛。說超佛越祖之談。是將魚目換你眼睛。歸依佛法僧下去。　焦山乘雲。我又不然。說菩提．涅槃．真如．解脫。是將陳葛藤絆殺你。說佛說祖。是將乾矢橛熏殺你。說超佛越祖之談。是將栗棘蓬鯁殺你。歸依佛法僧下去。　湘翁沄云。雲門氣宇如王。開口得恁么寒薄。白巖別有道處。我若說佛說祖。是剝名品荔枝供養你。若說

【現代漢語翻譯】 現代漢語譯本 『星轉斗中藏。禪家不掐天師訣。也解交干步蹋罡。』(張無盡) 星星運轉，北斗隱匿其中。禪宗修行者不使用天師的法術，也能懂得交錯縱橫的步法，踏著罡步前行。(張無盡)

『昨夜東風落萬紅。半隨流水半隨風。何須短艇牚明月。自與桃源一派通。』(開善祖) 昨夜東風吹落無數紅花，一半隨著流水，一半隨著風飄散。何必需要小船撐著明月呢？（我的境界）自然與桃花源是同一脈絡。(開善祖)

『天地廣無邊。云何藏北斗。跛腳老雲門。未明三八九。』(天目禮) 天地廣闊無邊，為何要隱藏北斗星呢？跛腳的雲門老和尚，還沒有明白三八九的道理。(天目禮)

『紫微花醉罵荷花。輸卻荷花不理他。惱殺紫微誰抵命。風吹楊柳亂如麻。』(紫柏可) 紫微花喝醉了酒，謾罵荷花。結果輸給了荷花，荷花也不理睬它。惱怒了紫微花，誰來償命呢？風吹動楊柳，亂得像一團麻。(紫柏可)

『問固希奇答亦巧。言前薦得猶遲了。人皆愛月夜眠遲。我獨惜花春起早。』(顯聖澄) 提出的問題確實稀奇，回答也十分巧妙。在言語之前就領悟到，還是遲了。人們都喜愛月亮，夜晚不捨得睡覺。我獨自珍惜花朵，春天早早地起床。(顯聖澄)

『武帝祀甘泉。女人浴渭川。乳長七八尺。北斗在人間。』(俍停挺) 漢武帝在甘泉宮祭祀，有女人在渭水沐浴。乳房長達七八尺，北斗星就在人間。(俍停挺)

雲門(Yunmen，禪宗大師)向大眾開示：對你們說菩提(Bodhi，覺悟)、涅槃(Nirvana，寂滅)、真如(Tathata，實相)、解脫(Moksha，自在)，就像是燒楓香來供養你們。對你們說佛(Buddha，覺者)說祖(Patriarch，禪宗祖師)，就像是燒黃熟香來供養你們。對你們說超越佛祖的言論，就像是燒餅香來供養你們。歸依佛法僧(Three Jewels，佛教三寶)去吧。

徑山(Jingshan，地名)及云：雲門(Yunmen，禪宗大師)氣宇軒昂如王者。於是作出了這種座主的見解。我徑山在這裡說，道菩提(Bodhi，覺悟)、涅槃(Nirvana，寂滅)、真如(Tathata，實相)、解脫(Moksha，自在)，是將黑豆換你們的眼睛。說佛(Buddha，覺者)說祖(Patriarch，禪宗祖師)，是將木槵子換你們的眼睛。說超佛越祖的言論，是將魚目換你們的眼睛。歸依佛法僧(Three Jewels，佛教三寶)去吧。焦山(Jiaoshan，地名)乘雲(Chengyun，人名)說：我又不是這樣。說菩提(Bodhi，覺悟)、涅槃(Nirvana，寂滅)、真如(Tathata，實相)、解脫(Moksha，自在)，是將陳舊的葛藤纏繞殺死你們。說佛(Buddha，覺者)說祖(Patriarch，禪宗祖師)，是將乾燥的糞橛熏殺死你們。說超佛越祖的言論，是將栗子殼上的刺卡住你們。歸依佛法僧(Three Jewels，佛教三寶)去吧。湘翁(Xiangweng，人名)沄云：雲門(Yunmen，禪宗大師)氣宇軒昂如王者，開口說出如此寒酸的話。白巖(Baiyan，地名)有另外的說法。我如果說佛(Buddha，覺者)說祖(Patriarch，禪宗祖師)，就是剝開名貴的荔枝來供養你們。如果說

【English Translation】 English version 『Stars revolve, hidden within the Dipper. Chan practitioners do not use the Celestial Master's spells, yet they understand the intersecting steps and tread the Gang steps.』 (Zhang Wujin) The stars revolve, and the Big Dipper is hidden within them. Chan practitioners do not use the spells of the Celestial Master, but they also understand the crisscrossing steps and walk the Gang steps.

『Last night, the east wind scattered ten thousand reds. Half followed the flowing water, half followed the wind. Why need a small boat to prop up the bright moon? Naturally, it connects with the same lineage as Peach Blossom Spring.』 (Kaishan Zu) Last night, the east wind blew down countless red flowers, half following the flowing water, half scattering with the wind. Why is there a need for a small boat to prop up the bright moon? (My realm) is naturally connected to the same lineage as the Peach Blossom Spring.

『Heaven and earth are vast and boundless. Why hide the Big Dipper? The lame old Yunmen has not understood three, eight, and nine.』 (Tianmu Li) Heaven and earth are vast and boundless, why hide the Big Dipper? The lame old monk Yunmen has not understood the principle of three, eight, and nine.

『The crape myrtle flower, drunk, scolds the lotus flower. Losing to the lotus flower, the lotus ignores it. Annoying the crape myrtle, who will pay with their life? The wind blows the willows, chaotic like hemp.』 (Zibo Ke) The crape myrtle flower, drunk, scolds the lotus flower. As a result, it lost to the lotus flower, and the lotus flower ignored it. Annoyed the crape myrtle flower, who will pay with their life? The wind blows the willows, chaotic like a tangled mess.

『The question is indeed rare, and the answer is also clever. To realize it before words is still too late. People all love the moon and sleep late at night. I alone cherish the flowers and rise early in spring.』 (Xiansheng Cheng) The question asked is indeed rare, and the answer is also very clever. To realize it before words is still too late. People all love the moon and are reluctant to sleep late at night. I alone cherish the flowers and get up early in the spring.

『Emperor Wu sacrifices at Ganquan. Women bathe in the Wei River. Breasts grow seven or eight feet long. The Big Dipper is in the human world.』 (Liang Tingting) Emperor Wu of Han sacrifices at Ganquan Palace, and women bathe in the Wei River. Their breasts grow to be seven or eight feet long, and the Big Dipper is in the human world.

Yunmen (Yunmen, a Chan master) addressed the assembly: To speak to you of Bodhi (Bodhi, enlightenment), Nirvana (Nirvana, extinction), Tathata (Tathata, suchness), and Moksha (Moksha, liberation) is like burning maple incense to offer to you. To speak to you of the Buddha (Buddha, the awakened one) and the Patriarchs (Patriarch, Chan ancestors) is like burning yellow ripe incense to offer to you. To speak to you of discourses surpassing the Buddha and the Patriarchs is like burning sesame cake incense to offer to you. Take refuge in the Buddha, Dharma, and Sangha (Three Jewels, the Three Treasures of Buddhism).

Jingshan (Jingshan, place name) and Yun said: Yunmen's (Yunmen, a Chan master) demeanor is like that of a king. Thus, he made this kind of abbot's interpretation. I, Jingshan, say here that to speak of Bodhi (Bodhi, enlightenment), Nirvana (Nirvana, extinction), Tathata (Tathata, suchness), and Moksha (Moksha, liberation) is like exchanging your eyes for black beans. To speak of the Buddha (Buddha, the awakened one) and the Patriarchs (Patriarch, Chan ancestors) is like exchanging your eyes for soapberry seeds. To speak of discourses surpassing the Buddha and the Patriarchs is like exchanging your eyes for fish eyes. Take refuge in the Buddha, Dharma, and Sangha (Three Jewels, the Three Treasures of Buddhism). Jiaoshan (Jiaoshan, place name) Chengyun (Chengyun, person's name) said: I am not like that. To speak of Bodhi (Bodhi, enlightenment), Nirvana (Nirvana, extinction), Tathata (Tathata, suchness), and Moksha (Moksha, liberation) is like entangling and killing you with old kudzu vines. To speak of the Buddha (Buddha, the awakened one) and the Patriarchs (Patriarch, Chan ancestors) is like suffocating you with dry dung stakes. To speak of discourses surpassing the Buddha and the Patriarchs is like choking you with chestnut burrs. Take refuge in the Buddha, Dharma, and Sangha (Three Jewels, the Three Treasures of Buddhism). Xiangweng (Xiangweng, person's name) Yun said: Yunmen's (Yunmen, a Chan master) demeanor is like that of a king, yet he speaks such meager words. Baiyan (Baiyan, place name) has another way of saying it. If I speak of the Buddha (Buddha, the awakened one) and the Patriarchs (Patriarch, Chan ancestors), it is like peeling famous lychees to offer to you. If I speak of

菩提．涅槃．真如．解脫。是烹龍肝鳳髓供養你。若說超佛越祖之談。是攪酥酪醍醐供養你。歸依佛法僧。莫錯認驢鞍橋作阿爺下頷。　滄遠髓云。二大老一人向瑪瑙街前鬥富。一人在琉璃殿上鋪錦。頓使大地眾生貧者得富。裸者得衣。饑者得食。愚者得智。山僧又且不然。若說佛說祖。是傾海水灌塞你鼻孔。若說菩提．涅槃．真如．解脫。是將毒蛇咬破你心肝。若說超佛越祖之談。是將須彌筑瞎你眼睛。驀拈拄杖云。正恁么時。且道歸依個什麼。良久復卓云。點石化為金玉易。勸人除卻是非難。　法林音云。彼自無瘡勿傷之也。拈拄杖云。超佛越祖。說佛說祖。菩提．涅槃．真如．解脫。向甚處去也。卓一下云。洎合打破蔡州。

雲門因僧問如何是一代時教。師曰對一說。

對一說。太孤絕。無孔鐵錘重下楔。閻浮樹下笑呵呵。昨夜驪龍拗角折。別別。韶陽老人得一橛。(翠峰顯)

對一說。遼天鶻。萬重云。祇一突。韶陽老。韶陽老。南北東西無處討。(正覺逸)

海藏龍宮金文玉牒。逗器觀機破關擊節。三百餘會振綱宗。四十九年同個舌。阿剌剌。對一說。諦當之言如截鐵。(圓悟勤)

對一說。五教三乘盡該攝。龍宮海藏任縱橫。水底泥牛吞卻月。(佛性泰)

對一說

【現代漢語翻譯】 現代漢語譯本： 菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、真如（tathata，實相）、解脫（vimoksha，自在），好比用龍肝鳳髓來供養你。如果談論超越佛和祖師的話，就好比用酥酪醍醐來供養你。皈依佛、法、僧三寶，不要錯把驢鞍橋當成你父親的下巴。 滄遠髓說：『兩個老人在瑪瑙街前比富，一個在琉璃殿上鋪錦，頓時使大地眾生貧窮的變得富有，裸體的得到衣服，飢餓的得到食物，愚笨的得到智慧。』我山僧卻不這樣，如果談論佛和祖師，好比用海水灌塞你的鼻孔。如果談論菩提、涅槃、真如、解脫，好比用毒蛇咬破你的心肝。如果談論超越佛和祖師，好比用須彌山筑瞎你的眼睛。』 隨即拿起拄杖說：『正在這個時候，你們說應該歸依什麼？』停頓片刻又用拄杖敲擊地面說：『點石成金玉容易，勸人去除是非難。』 法林音說：『不要傷害那些本身沒有瘡疤的人。』拿起拄杖說：『超越佛和祖師，談論佛和祖師，菩提、涅槃、真如、解脫，都到哪裡去了呢？』用拄杖敲擊一下地面說：『幾乎要打破蔡州了。』 雲門文偃禪師因有僧人問：『如何是一代時教？』禪師回答說：『對一說。』 『對一說』，太孤絕了，如同用無孔的鐵錘重重地打下木楔。閻浮樹下笑呵呵，昨夜驪龍拗斷了角。別別，韶陽老人得到了一截。（翠峰顯） 『對一說』，如同遼天的海東青，在萬重雲中，只一下猛衝。韶陽老，韶陽老，南北東西無處尋找。（正覺逸） 海藏龍宮的金文玉牒，適應根器觀察時機，突破關隘敲擊關鍵。三百餘次集會振奮綱領宗旨，四十九年說的是同一個道理。阿剌剌，『對一說』，真實可靠的言語如同截斷鋼鐵。（圓悟勤） 『對一說』，五教三乘全部包括。龍宮海藏任你縱橫馳騁，水底泥牛吞掉了月亮。（佛性泰） 『對一說』。

【English Translation】 English version: Bodhi (enlightenment), Nirvana (liberation), Tathata (suchness), Vimoksha (deliverance) are like offering you dragon liver and phoenix marrow. Talking about surpassing the Buddhas and Patriarchs is like offering you ghee and curd. Take refuge in the Buddha, Dharma, and Sangha. Don't mistake a donkey saddle for your father's chin. Cang Yuan Sui said: 'Two old men competed in wealth in front of the agate street, one spread brocade on the crystal palace, instantly making the poor rich, the naked clothed, the hungry fed, and the foolish wise.' I, this mountain monk, am not like that. If I talk about the Buddhas and Patriarchs, it's like pouring seawater into your nostrils. If I talk about Bodhi, Nirvana, Tathata, and Vimoksha, it's like having a poisonous snake bite your heart and liver. If I talk about surpassing the Buddhas and Patriarchs, it's like using Mount Sumeru to blind your eyes.' Then he picked up his staff and said: 'At this very moment, what do you say you should take refuge in?' After a moment of silence, he struck the ground with his staff and said: 'It's easy to turn stone into gold and jade, but it's difficult to persuade people to get rid of right and wrong.' Fa Lin Yin said: 'Don't hurt those who have no wounds themselves.' Picking up his staff, he said: 'Surpassing the Buddhas and Patriarchs, talking about the Buddhas and Patriarchs, Bodhi, Nirvana, Tathata, and Vimoksha, where have they all gone?' He struck the ground once with his staff and said: 'Almost broke Cai Zhou.' Zen Master Yunmen Wenyan asked a monk: 'What is the teaching of a lifetime?' The Zen master replied: 'The one statement.' 'The one statement' is too isolated, like driving a wedge with a hammer without a hole. Laughing under the Jambudvipa tree, last night the black dragon broke its horn. Separately, separately, old man Shaoyang got a piece of it. (Cui Feng Xian) 'The one statement' is like a falcon from Liaotian, piercing through ten thousand layers of clouds with one swoop. Old Shaoyang, old Shaoyang, nowhere to be found in the north, south, east, or west. (Zhengjue Yi) The golden texts and jade tablets of the Dragon Palace in the Sea Treasury, adapting to the capacity and observing the opportunity, breaking through barriers and striking the key points. More than three hundred gatherings invigorated the guiding principles, and for forty-nine years, the same truth was spoken. A la la, 'The one statement,' the true and reliable words are like cutting iron. (Yuanwu Qin) 'The one statement' encompasses all five teachings and three vehicles. The Dragon Palace in the Sea Treasury allows you to roam freely, and the mud ox at the bottom of the sea swallows the moon. (Foxing Tai) 'The one statement.'

。較奇絕。白額大蟲新出穴。風行草偃吼如雷。牛羊不見流鮮血。韶陽老。失一橛。(三宜盂)

雲門因僧問。不是目前法亦非目前事時如何。師曰倒一說。

倒一說。分一節。同死同生為君決。八萬四千非鳳毛。三十三人入虎穴。別別。擾擾匆匆水裡月。(翠峰顯)

倒一說。清人骨。萬里無片云。拋下一團雪。別別。老大禪翁甘滅舌。(正覺逸)

是賊識賊。以楔出楔。鳥跡空云。鏡花水月。教兒獅子迷蹤訣。上樹老貓安身法。活鱍鱍。倒一說。等閑翻卻狐貍穴。(圓悟勤)

倒一說。六月紅爐飛片雪。昨夜海神怒氣瞋。一鞭擊碎珊瑚月。(湛然澄)

倒一說。難語決。鏤塵析縷重披泄。云起南山雨北來。大抵不是晴時節。白白白。梅花香冷霜天月。(三宜盂)

倒一說。超途轍。靈椿不掛枯椿雪。無端露柱兮生狂。帶累崑崙兮吃跌。別別。碧眼黃頭猶未徹。(白巖符)

雲門因僧問如何是塵塵三昧。師曰。缽里飯。桶裡水。

翠峰顯云。直饒多口阿師也難下㭰。　報恩秀云。者僧問處直要人當面拈出。雲門恁么道。是拈出不是拈出。　資福廣云。何止缽里桶裡。直得通身遍身猶見有飢渴者。且道過在什麼處。　其天浩云。連日半晴半雨。風漸急。天漸

【現代漢語翻譯】 現代漢語譯本： 非常奇特驚險。額頭有白色的大老虎剛出洞穴，風吹過草地，草都倒伏，老虎吼叫的聲音像雷鳴一樣。牛羊都不見了，只留下鮮血。韶陽老和尚，失去了一截。（三宜盂）

雲門（Yunmen，禪宗大師）因為有僧人問：『不是眼前的法，也不是眼前的事，這時如何？』雲門回答說：『倒過來說。』

倒過來說，分開一節。同生共死為你決斷。八萬四千法門並非鳳凰的羽毛，三十三人進入虎穴。分別，紛紛擾擾，匆匆忙忙，如同水中的月亮。（翠峰顯）

倒過來說，清澈人的骨髓。萬里無雲，拋下一團雪。分別，年老的禪師甘願閉口不言。（正覺逸）

這是賊認識賊，用楔子拔出楔子。鳥的痕跡留在空中，如同鏡中花，水中月。教孩子獅子的迷蹤拳，老貓上樹安身的方法。活潑潑地，倒過來說，輕易地翻了狐貍窩。（圓悟勤）

倒過來說，六月酷暑，紅色的爐子里飛出雪片。昨夜海神發怒，一鞭子擊碎了珊瑚月。（湛然澄）

倒過來說，難以用言語決斷。在細微之處分析，重新披閱。云從南山升起，雨從北邊來，大抵不是晴朗的時候。白茫茫，梅花香氣寒冷，如同霜天的月亮。（三宜盂）

倒過來說，超越常規。靈椿不掛枯椿上的雪。無端端的露柱生出瘋狂，連累崑崙也跌倒了。分別，碧眼黃頭的人仍然沒有徹悟。（白巖符）

雲門因為有僧人問：『如何是塵塵三昧（chenchen sanmei，指在日常瑣事中體驗禪定）？』雲門回答說：『缽里的飯，桶裡的水。』

翠峰顯說：『即使是多嘴的阿師（ashi，指禪師）也難以插嘴。』報恩秀說：『這個僧人提問的地方，就要人當面指出。雲門這樣說，是指出還是沒有指出？』資福廣說：『何止是缽里桶裡，即使是通身遍身，仍然看到有飢渴的人。那麼，過錯在哪裡呢？』其天浩說：『連日來半晴半雨，風漸漸急，天漸漸...』

【English Translation】 English version: Extremely strange and perilous. A white-browed tiger newly emerges from its den. The wind sweeps through the grass, causing it to bend low, and its roar is like thunder. Cattle and sheep vanish, leaving only fresh blood. Old Shaoyang, missing a piece. (San Yi Yu)

Yunmen (Yunmen, a Chan master) asked a monk, 'If it is neither the Dharma before the eyes nor the matter before the eyes, what then?' The master said, 'Say it backwards.'

Say it backwards, divide a section. Together in life and death, I decide for you. The eighty-four thousand Dharmas are not phoenix feathers; thirty-three people enter the tiger's den. Separate, tumultuous, hurried, like the moon in the water. (Cui Feng Xian)

Say it backwards, clear the bones. Ten thousand miles without a cloud, casting down a ball of snow. Separate, the old Chan master willingly silences his tongue. (Zheng Jue Yi)

It is a thief recognizing a thief, using a wedge to remove a wedge. Bird tracks in the empty sky, flowers in a mirror, the moon in water. Teaching the child the lion's bewildering fist, the old cat's method of securing itself in a tree. Lively, say it backwards, casually overturning the fox's den. (Yuan Wu Qin)

Say it backwards, in the sixth month, red furnace, flying snowflakes. Last night, the sea god was enraged, smashing the coral moon with a whip. (Zhan Ran Cheng)

Say it backwards, difficult to decide in words. Analyzing dust and splitting hairs, re-examining thoroughly. Clouds rise from the southern mountain, rain comes from the north, generally not a sunny time. White, white, white, plum blossoms fragrant and cold, like the moon in the frosty sky. (San Yi Yu)

Say it backwards, surpassing the ordinary path. The spiritual catalpa does not hang snow on the dry catalpa. For no reason, the dew pillar becomes mad, implicating Kunlun and causing it to fall. Separate, the blue-eyed and yellow-headed still have not understood. (Bai Yan Fu)

Yunmen asked a monk, 'What is dust-dust samadhi (chenchen sanmei, referring to experiencing samadhi in everyday trivialities)?' The master said, 'Rice in the bowl, water in the bucket.'

Cui Feng Xian said, 'Even a talkative master (ashi, referring to a Chan master) would find it difficult to interject.' Bao En Xiu said, 'The place where this monk asks the question requires someone to point it out directly. Yunmen says it this way, is it pointing it out or not?' Zi Fu Guang said, 'It's not just in the bowl and the bucket, even throughout the entire body, you still see those who are hungry and thirsty. So, where is the fault?' Qi Tian Hao said, 'For days, it's been partly sunny and partly rainy, the wind is gradually getting stronger, the sky is gradually...'

寒。空中霜氣滿。河畔水聲干。落木巖前文殊縮項。臘梅枝上普賢破顏。是甚麼。不合無端饒舌。

缽里飯。桶裡水。多口阿師難下㭰。北斗南星位不殊。白浪滔天平地起。擬不擬。止不止。個個無裈長者子。(翠峰顯)

塵塵三昧。彼彼不外。千峰向岳。百川赴海。更無一法不如來。祇個堂堂觀自在。(天童覺二)

缽里飯。桶裡水。開口見膽求知己。擬思便落二三機。對面忽成千萬里。韶陽師。較些子。斷金之義兮誰與相同。匪石之心兮獨能如是。

缽里飯。桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。珊瑚枝上清風起。(元庵慈)

雲門上堂。拈起拂子曰。者里得個入處去。捏怪也。日本國里說禪。三十三天有個人出來喚曰。特舍兒。擔枷過狀。

愚庵盂云。是時天子雨曼陀羅華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。栴檀香風。悅可眾心。漆桶不快。請過一邊。

雲門因僧問如何是雲門一曲。師曰臘月二十五。

壽昌梅云。者僧問似一寒瘠之夫。室同懸磬。不過欲求升合以度朝昏。雲門老漢如大富長者。出手便將個摩尼珠拋在面前。祇是此僧不解受用。會么。臘月二十五。乾坤開萬古。一登金輪峰。諸山不足數。

臘

月二十五。騎驢不打鼓。春風百草生。冢上添新土。(真凈文)

一曲韶陽古調清。多年木石化為精。廣陵傳去人何在。留得杜䳌啼月明。(大洪遂)

雲門一曲。徹髓徹骨。霽雪千峰。寒梅破萼。啐啄公子。風流鳴木鐸。(松源岳)

春暖和風柳眼青。碧桃枝上囀黃鶯。眼前一道如弦直。無奈遊人不肯行。(青門林)

雲門到廚下問僧作什麼。曰設供。師曰你是甚麼人。曰某處人。師乃喚典座與者上座設卻供。

溈山喆云。雲門一期慈悲卻成多事。當時便回去。免見掛人唇齒。良久云。若不登樓望。焉知滄海寬。

雲門因僧問如何是法身。師曰六不收。

昭覺勤別云。一不立。　旭峰焯云。六不收。一不立。敢問天下衲僧。何者是法。何者是身。眾中若有個道得透法身句。不妨與二尊宿把手並行。

一二三四五六。碧眼胡僧數不足。少林謾道付神光。卷衣又說歸西竺。西竺茫茫無處尋。夜來卻對乳峰宿。(翠峰顯)

六不收兮調最新。能歌何待繞樑塵。和風滿檻花千樹。不換乾坤別是春。(白雲端)

一不立。六不收。突然那更有蹤由。無限青山留不住。落花流水太悠悠。(圓悟勤)

村歌社舞那伽定。癩狗泥豬清凈身。透徹根塵無佛法。優

【現代漢語翻譯】 三月二十五，騎著驢卻不打鼓。春風吹拂，百草生長，墳墓上又增添了新土。（真凈文） 一曲《韶陽》古調，清澈悠揚。多年來，木石也化成了精靈。廣陵絕響，傳唱的人如今在哪裡？只留下杜鵑在明月下啼鳴。（大洪遂） 雲門宗的一曲禪唱，徹入骨髓。雪后初晴，千峰潔白，寒梅綻放花萼。如同雛雞破殼，風流倜儻地敲響木鐸。（松源岳） 春風和煦，柳枝吐出嫩綠的新芽。碧桃花枝上，黃鶯婉轉歌唱。眼前的一道風景，像琴絃一樣筆直。無奈的是，遊人卻不肯停下腳步。（青門林） 雲門文偃禪師到廚房，問僧人正在做什麼。僧人回答說：『正在準備齋供。』禪師問：『你是什麼地方的人？』僧人回答：『我是某處人。』禪師於是叫來典座（負責寺院事務的僧人），讓為這位上座（資歷高的僧人）準備齋供。 溈山喆禪師說：『雲門文偃禪師這一番慈悲，卻成了多事。當時就應該直接離開，免得被人議論。』停頓片刻后又說：『如果不登上高樓遠望，怎麼知道滄海的寬廣呢？』 雲門文偃禪師因為有僧人問：『什麼是法身（Dharmakaya，佛的法性之身）？』禪師回答說：『六不收。』 昭覺勤禪師另外說道：『一不立。』旭峰焯禪師也說：『六不收，一不立。』敢問天下的衲僧（指雲遊僧人），什麼是法（Dharma，佛法）？什麼是身（Kaya，身體）？如果有人能夠透徹地說出法身的道理，不妨與這兩位尊宿（指昭覺勤禪師和旭峰焯禪師）攜手同行。 一二三四五六，碧眼的胡僧也數不清楚。少林寺妄自說達摩（Bodhidharma）將衣缽傳給了慧可（Huike），轉眼又說要回到西竺（印度）。西竺茫茫，無處可尋，昨夜卻在乳峰下安歇。（翠峰顯） 『六不收』的曲調，新穎別緻。能夠歌唱，何必等待繞樑三日？和煦的春風吹滿欄桿，千樹繁花盛開，這景象不同於尋常的春天。（白雲端） 『一不立』，『六不收』，忽然之間，哪裡還有軌跡可尋？無垠的青山也留不住，落花流水，多麼悠閒自在。（圓悟勤） 村歌社舞，那伽（Naga，龍）也能入定。癩皮狗和泥豬，都是清凈之身。透徹了根塵（指六根和六塵），就沒有什麼佛法可言，優曇花（Udumbara，傳說中的祥瑞之花）

【English Translation】 On the twenty-fifth day of the month, riding a donkey without beating a drum. The spring breeze brings forth a hundred grasses, and new soil is added to the graves. (Zhenjing Wen) A melody of the ancient tune of 'Shaoyang' is clear and pure. Over the years, wood and stone have transformed into spirits. The Guangling melody is gone, where are the people who sang it? Only the cuckoo is left, singing in the bright moonlight. (Dahong Sui) A song from the Yunmen (Unmon) school penetrates marrow and bone. After the snow clears, a thousand peaks are pure white, and the winter plum blossoms break their buds. Like a chick pecking its way out of the egg, he elegantly rings the wooden bell. (Songyuan Yue) The spring is warm and the breeze is gentle, and the willow eyes are green. On the peach branches, the orioles sing sweetly. The scene before my eyes is as straight as a string. But alas, the travelers are unwilling to stop. (Qingmen Lin) Yunmen Wenyan (Unmon Zenji) went to the kitchen and asked a monk what he was doing. The monk replied, 'Preparing offerings.' The master asked, 'Where are you from?' The monk replied, 'I am from such and such place.' The master then called the superintendent and told him to prepare offerings for this senior monk. Weishan Zhe (Isan Ejak) said, 'Yunmen's (Unmon's) act of compassion has become meddlesome. He should have left then, to avoid being gossiped about.' After a pause, he said, 'If you don't climb the tower to look out, how will you know the breadth of the ocean?' Yunmen Wenyan (Unmon Zenji), because a monk asked, 'What is the Dharmakaya (Buddha's Dharma body)?' The master replied, 'Six don't receive.' Zhaojue Qin (Shokaku Gon) separately said, 'One does not establish.' Xufeng Zhuo (Kisho Shaku) also said, 'Six don't receive, one does not establish.' I dare ask the monks of the world, what is Dharma? What is Kaya (body)? If there is someone in the assembly who can thoroughly explain the phrase of Dharmakaya, it would be fine to walk hand in hand with these two venerable monks (Zhaojue Qin and Xufeng Zhuo).' One, two, three, four, five, six, even the blue-eyed barbarian monk cannot count them all. Shaolin falsely claims that Bodhidharma passed on the robe to Huike (Eka), and then says he will return to the Western Paradise (India). The Western Paradise is vast and nowhere to be found, but last night I rested at the Milk Peak. (Cuifeng Xian) The tune of 'Six Don't Receive' is the newest. If you can sing, why wait for the sound to linger for three days? The gentle breeze fills the railing, and thousands of trees are in bloom, this scene is different from ordinary spring. (Baiyun Duan) 'One does not establish,' 'Six don't receive,' suddenly, where can traces be found? The boundless green mountains cannot be kept, falling flowers and flowing water, how leisurely. (Yuanwu Qin) Village songs and community dances, even Nagas (dragons) can enter samadhi. A mangy dog and a mud pig are both pure bodies. If you thoroughly understand the roots and dusts (sense organs and sense objects), there is no Buddha-dharma to speak of, the Udumbara flower (auspicious flower)

曇花現十洲春。(秀巖瑞)

六不收兮一不立。清凈法身何處覓。夜來一陣吹葉風。掃盡浮雲月照壁。(掩室開)

一不立。六不收。青山不動水長流。僧堂路僻無人到。日卷湘簾看白鷗。(薪傳瀾)

雲門因僧問如何是超佛越祖之談。師曰糊餅。

東山演云。驢屎似馬糞。又云。破草鞋。又云。靈龜拽尾。　徑山杲云。雲門直是好一枚糊餅。要且無超佛越祖底道理。　松隱然云。妙喜一手抬一手搦。未免話作兩橛。既是好一枚糊餅。又無超佛越祖底道理。且道妙喜還有為人處也無。　天童杰云。雲門信口垂慈不費心力。者里則不然。如何是超佛越祖之談。向道清晨吃白粥午後更不饑。　天寧琦云。筑。

超佛越祖若何宣。充齋糊餅恣情餐。湖南展缽新羅咬。大食波斯索渡船。(慈明圓)

超談禪客問偏多。縫罅披離見也么。糊餅筑來猶不住。至今天下有誵訛。(翠峰顯)

雲門糊餅模樣小。怎似法華爐灶大。飽來一任帶刀眠。誰問西來閑達磨。(白雲端)

駕空欲上九層霄。腳下紅絲系轉牢。賴是龍泉未出匣。且施一割用鉛刀。(道場如)

雲門因僧問如何是諸佛出身處。師曰東山水上行。

昭覺勤云。者里則不然。有人問。向道薰風自南來殿角生

【現代漢語翻譯】 現代漢語譯本： 曇花一現，如十洲（傳說中的神仙居住的十個地方）的春天般短暫。(秀巖瑞) 六不收，一不立。清凈法身（指佛的清凈之身）在何處尋覓？夜裡一陣風吹過樹葉，掃盡浮雲，月光照在墻壁上。(掩室開) 一不立，六不收。青山不動，流水長流。僧堂小路偏僻無人來訪，白天捲起湘簾，觀看白鷗。(薪傳瀾) 雲門（禪師名號）因有僧人問：『如何是超佛越祖之談？』師父回答說：『糊餅。』 東山（禪師名號）解釋說：『驢屎像馬糞。』又說：『破草鞋。』又說：『靈龜拖著尾巴。』徑山杲（禪師名號）說：『雲門（禪師名號）的回答真是一枚好糊餅，但其中並沒有超佛越祖的道理。』松隱然（禪師名號）說：『妙喜（禪師名號）一手抬起，一手按住，未免把話說成兩截。既然是好一枚糊餅，又沒有超佛越祖的道理，那麼妙喜（禪師名號）還有為人處世的智慧嗎？』天童杰（禪師名號）說：『雲門（禪師名號）隨口慈悲，不費心力。我這裡則不然。如何是超佛越祖之談？我說清晨喝白粥，中午就不餓了。』天寧琦（禪師名號）說：『筑（象聲詞）。』 超佛越祖的話要如何宣說？就用糊餅來充飢，隨意享用。湖南的僧人展開缽，新羅（古代朝鮮國名）的僧人咬著吃，大食（古代阿拉伯）和波斯（古代波斯）的僧人索要渡船。（慈明圓） 問超佛越祖之談的禪客特別多，（你們）看到其中的縫隙了嗎？糊餅的『筑』聲猶在耳，但直到今天下還有誤解。（翠峰顯） 雲門（禪師名號）的糊餅模樣小，怎能像《法華經》的爐灶那麼大？吃飽了就任憑帶著刀睡覺，誰會問西來的閑達磨（菩提達摩）？（白雲端） 想要騰空飛上九重天，腳下的紅絲卻纏得更牢。幸虧龍泉劍還未出鞘，姑且用鉛刀來割斷它。（道場如） 雲門（禪師名號）因有僧人問：『如何是諸佛出身處？』師父回答說：『東山水上行。』 昭覺勤（禪師名號）說：『我這裡則不然。如果有人問，我就說薰風從南邊吹來，殿角生涼。』

【English Translation】 English version: The曇花 (Epiphyllum, a kind of flower) appears briefly, like the spring in the ten continents (legendary places where immortals live). (Xiuyan Rui) Six 'no receipts,' one 'no establishment.' Where to seek the pure Dharma body (referring to the pure body of the Buddha)? A gust of wind blows through the leaves at night, sweeping away the floating clouds, and the moonlight shines on the wall. (Yanshi Kai) One 'no establishment,' six 'no receipts.' The green mountains do not move, and the water flows long. The path to the monastery is remote and no one visits. During the day, roll up the bamboo curtain and watch the white gulls. (Xin Chuanlan) Yunmen (name of a Zen master) was asked by a monk: 'What is the talk of surpassing the Buddha and transcending the ancestors?' The master replied: 'A wheat cake.' Dongshan (name of a Zen master) explained: 'Donkey dung resembles horse dung.' He also said: 'Broken straw sandals.' He also said: 'A spiritual turtle dragging its tail.' Jingshan Gao (name of a Zen master) said: 'Yunmen's (name of a Zen master) answer is truly a good wheat cake, but there is no principle of surpassing the Buddha and transcending the ancestors in it.' Song Yinran (name of a Zen master) said: 'Miaoxi (name of a Zen master) lifts one hand and presses down with the other, inevitably splitting the talk into two. Since it is a good wheat cake, and there is no principle of surpassing the Buddha and transcending the ancestors, then does Miaoxi (name of a Zen master) still have the wisdom to deal with people?' Tiantong Jie (name of a Zen master) said: 'Yunmen (name of a Zen master) spontaneously shows compassion without effort. It is not so here. What is the talk of surpassing the Buddha and transcending the ancestors? I say, drink white porridge in the morning, and you won't be hungry at noon.' Tianning Qi (name of a Zen master) said: 'Chuk (onomatopoeia).' How should the talk of surpassing the Buddha and transcending the ancestors be proclaimed? Just use wheat cakes to fill the stomach and enjoy them at will. The monks of Hunan spread out their bowls, the monks of Silla (ancient Korean kingdom) bite and eat, and the monks of Dashi (ancient Arabia) and Persia (ancient Persia) ask for a ferry boat. (Ci Mingyuan) There are many Zen practitioners who ask about the talk of surpassing the Buddha and transcending the ancestors. Have you seen the gaps in it? The 'chuk' sound of the wheat cake is still in the ears, but even today there are misunderstandings in the world. (Cui Fengxian) Yunmen's (name of a Zen master) wheat cake is small in appearance, how can it be as big as the furnace of the 'Lotus Sutra'? After eating your fill, just sleep with a knife, who will ask about the idle Bodhidharma (達磨) who came from the West? (Bai Yunduan) Wanting to fly into the ninth heaven, the red thread under the feet is wrapped even tighter. Fortunately, the Longquan sword has not yet been unsheathed, so let's use a lead knife to cut it. (Daochang Ru) Yunmen (name of a Zen master) was asked by a monk: 'What is the place where all Buddhas originate?' The master replied: 'East Mountain walks on water.' Zhaojue Qin (name of a Zen master) said: 'It is not so here. If someone asks, I will say that the fragrant wind blows from the south, and coolness arises at the corner of the hall.'

微涼。　高峰妙云。二老雖具頂門正眼。愨其本源。天地懸殊。　龍池傳云。山僧則不然。如何是諸佛出身處。向道西河火里坐。　雲門信云。東山水上行則不難。須彌安㭰上。如何理會。　理安問云。二老答處。不是高峰大難委悉。諸人切不可錯會。有問理安諸佛出身處。但向道吾常於此切。　愚庵盂云。韶陽昭覺可謂得之於心。應之於手。眉毛中掛五須彌。鼻孔里藏四海。水要扶個諸佛出身處。崖州萬里。　烏石道云。雲門腳跟浮逼逼。未嘗點地。圓悟坐在家舍。寸步不移。總未會在。若有問烏石。但向道。奇怪石頭形似虎。火燒松樹勢如龍。

諸佛東山水上行。抬頭舉步落深坑。誰知獨足拖泥水。不薦回途十萬程。(云溪恭)

諸佛出身處。東山水上行。面南看北斗。日午打三更。(湛堂準)

東山水上行。褊衫不染皂。壁上畫枯松。後園驢吃草。三十二相。八十種好。赤膊抵沙蜂。爛醉和衣倒。(或庵體)

諸佛出身處。東山水上行。石壓筍斜出。巖懸花倒生。(覺報清)

要會東山水上行。溪邊石女夜吹笙。木人把板雲中拍。一曲涼州恰二更。(石庵玿)

秋林落葉滿欄桿。砌下蛩聲枕上寒。最是月明風定夜。溥溥玉露滴金盤。(惟庵然)

淡蕩秋光露幾行。

【現代漢語翻譯】 現代漢語譯本： 微涼。 高峰妙云（Gaofeng Miaoyun）。二老雖然具備頂門正眼，但探究其本源，天地相差懸殊。 龍池（Longchi）傳云：『山僧則不然。如何是諸佛出身處？』我便說『向道西河火里坐』。 雲門信（Yunmen Xin）云：『東山水上行則不難，須彌山安在㭰上，如何理會？』 理安（Li'an）問云：『二老的回答，不是高峰（Gaofeng）難以委悉，諸位切不可錯會。』有人問理安（Li'an）諸佛出身處，但說『吾常於此切』。 愚庵盂（Yu'an Yu）云：韶陽（Shaoyang）、昭覺（Zhaojue）可謂得之於心，應之於手。眉毛中掛著五座須彌山（Xumi），鼻孔里藏著四海。想要扶持諸佛出身處，遠在崖州萬里。 烏石道（Wushi Dao）云：雲門（Yunmen）腳跟浮逼逼，未曾點地。圓悟（Yuanwu）坐在家舍，寸步不移，總未曾在。若有人問烏石（Wushi），但說：『奇怪石頭形似虎，火燒松樹勢如龍。』 諸佛東山水上行，抬頭舉步落深坑。誰知獨足拖泥水，不薦回途十萬程。(云溪恭) 諸佛出身處，東山水上行。面南看北斗，日午打三更。(湛堂準) 東山水上行，褊衫不染皂。壁上畫枯松，後園驢吃草。三十二相，八十種好。赤膊抵沙蜂，爛醉和衣倒。(或庵體) 諸佛出身處，東山水上行。石壓筍斜出，巖懸花倒生。(覺報清) 要會東山水上行，溪邊石女夜吹笙。木人把板雲中拍，一曲涼州恰二更。(石庵玿) 秋林落葉滿欄桿，砌下蛩聲枕上寒。最是月明風定夜，溥溥玉露滴金盤。(惟庵然) 淡蕩秋光露幾行。

【English Translation】 English version: Slightly cool. Gaofeng Miaoyun (高峰妙云, a Buddhist monk). Although the two elders possess the eye of true insight, their origins are as different as heaven and earth. Longchi (龍池, a place name or a monk's name) said: 'The mountain monk is not like that. What is the birthplace of all Buddhas?' I would say, 'Facing the Dao, sitting in the fire of the West River.' Yunmen Xin (雲門信, a monk's name) said: 'Walking on water on Dongshan (東山, East Mountain) is not difficult. But how do you manage to place Mount Sumeru (須彌山, Xumi Mountain, the central mountain in Buddhist cosmology) on a raft?' Li'an (理安, a monk's name) asked: 'The answers of the two elders, not Gaofeng (高峰, Gaofeng) is difficult to understand, everyone must not misunderstand.' If someone asks Li'an (理安, Li'an) about the birthplace of all Buddhas, just say, 'I am always diligent here.' Yu'an Yu (愚庵盂, a monk's name) said: Shaoyang (韶陽, a place name) and Zhaojue (昭覺, a temple name) can be said to have obtained it in their hearts and responded with their hands. Hanging five Sumeru Mountains (須彌山, Xumi Mountain) in their eyebrows, hiding the four seas in their nostrils. If you want to support the birthplace of all Buddhas, it is ten thousand miles away in Yazhou (崖州, a place name). Wushi Dao (烏石道, a monk's name) said: Yunmen's (雲門, Yunmen) heels are floating and pressing, never touching the ground. Yuanwu (圓悟, a monk's name) sits at home, not moving an inch, never understanding. If someone asks Wushi (烏石, Wushi), just say: 'Strange stone, shaped like a tiger, the fire burns the pine tree, its power like a dragon.' All Buddhas walk on water on Dongshan (東山, East Mountain), raising their heads and stepping into a deep pit. Who knows that a single foot drags through the mud, not recommending the return journey of ten thousand miles. (Yunxi Gong) The birthplace of all Buddhas is walking on water on Dongshan (東山, East Mountain). Facing south, looking at the Big Dipper, striking the third watch at noon. (Zhan Tangzhun) Walking on water on Dongshan (東山, East Mountain), the short shirt is not dyed black. A withered pine is painted on the wall, and the donkey eats grass in the back garden. Thirty-two marks, eighty minor perfections. Bare-chested against the sand bees, dead drunk and falling asleep in clothes. (Huo An Ti) The birthplace of all Buddhas is walking on water on Dongshan (東山, East Mountain). Bamboo shoots slant out under the pressure of stones, and flowers hang upside down from the cliffs. (Jue Baoqing) To understand walking on water on Dongshan (東山, East Mountain), a stone woman plays the sheng (笙, a Chinese wind instrument) by the stream at night. A wooden man claps the board in the clouds, and a tune of Liangzhou (涼州, a place name) is just at the second watch. (Shi Anshao) Autumn leaves fill the railing in the autumn forest, and the sound of crickets under the steps makes the pillow cold. The most beautiful is the night with a bright moon and still wind, and the thick jade dew drips onto the golden plate. (Wei Anran) The light of autumn is faint, and a few lines of dew are visible.

高低吚唔送斜陽。聲聲為報湘江客。此去衡陽是故鄉。(法林音)

雲門因僧問如何是佛。師曰乾矢橛。

理安問云。驚群句直是驚群。奇特事不妨奇特。雲門大師可謂硬峻一時。汝等切忌曏者里咬嚼。

稽首金容乾矢橛。應物現形如水月。香臭皆從佛口生。凡聖從教同一舌。(佛鑒勤)

雲門乾矢橛。全超法報化。無事出山游。百錢杖頭掛。(徑山杲)

問處分明答處親。半同含笑半同瞋。君看陌上二三月。那樹枝頭不帶春。(惠因凈)

門外小人至。門內有小人。一掌一握血。一棒一條痕。噫。桃花破浪漁舟穩。萬里徵人泣斷魂。(石雨方)

雞冠花噹噹。頂上胭脂搽。秋初夏末紅滿樹。卻被那杭州城大井巷東首住底王媽媽。滿頭插得向人夸。高聲唱云好刷牙。(三宜盂)

拆卻空王殿。掀翻獅子床。太平無忌諱。在在百花香。(聖可玉)

夜靜風清杜宇歌。聲聲祇在舊煙蘿。可中無限傷心事。不遇知音恨轉多。(寒松操)

食熊則肥。食蛙則瘦。春風料峭。凍殺年少。(牧日舒)

栴檀樹子夜生蟲。香折門前一檻風。祇恐四鄰人不信。天明付雨爛成龍。(漢關喻)

雲門因僧問樹凋葉落時如何。師曰體露金風。

昭覺勤云。

【現代漢語翻譯】 現代漢語譯本 高低起伏的歌聲伴隨著西下的夕陽，聲聲都在向湘江的遊子傳遞訊息，從這裡前往衡陽就是你的故鄉。（法林音）

有僧人問雲門文偃禪師什麼是佛，雲門禪師回答說：『乾矢橛』（gān shǐ jué，干糞橛子）。

理安禪師評論說：『驚群之句，直截了當，驚世駭俗之事，不妨更加奇特。』雲門大師可謂剛強峻峭於一時。你們切記不要在這裡尋章摘句，咬文嚼字。

稽首禮拜那金光閃閃的『乾矢橛』，應物顯現的形態如同水中之月。香與臭都從佛的口中說出，凡人與聖人，都讓他們說同樣的話。（佛鑒勤）

雲門的『乾矢橛』，完全超越了法、報、化三身。無事的時候就出山遊玩，將一百個銅錢掛在竹杖頭上。（徑山杲）

提問之處分明，回答之處親切，一半如同含笑，一半如同嗔怒。你看那田野上的二三月，哪棵樹的枝頭不帶著春意？（惠因凈）

門外來了小人，門內也有小人。一掌一握都是血，一棒下去就是一條傷痕。唉！桃花在波浪中綻放，漁船安穩，萬里征途的遊子卻悲傷斷魂。（石雨方）

雞冠花昂首挺立，頂上塗抹著胭脂。初秋夏末，紅花開滿樹，卻被那住在杭州城大井巷東首的王媽媽，滿頭插著向人炫耀，高聲唱著說：『好刷牙！』（三宜盂）

拆毀了空王殿，掀翻了獅子床。太平盛世沒有禁忌，處處都是百花的芬芳。（聖可玉）

夜深人靜，清風習習，杜鵑鳥在歌唱，聲聲只在舊日的煙霧繚繞的叢林中。其中包含著無限的傷心事，沒有遇到知音，遺憾就更加深重。（寒松操）

吃了熊肉就肥胖，吃了青蛙就消瘦。春風寒冷料峭，凍死了年輕的人。（牧日舒）

栴檀樹（zhān tán shù，檀香樹）的種子在夜晚生了蟲子，香味折斷了門前的一欄風。只怕四鄰的人不相信，天亮后被雨水淋爛變成龍。（漢關喻）

雲門禪師因為有僧人問：『樹木凋零，葉子飄落的時候，如何？』雲門禪師回答說：『體露金風』（tǐ lù jīn fēng，顯露出秋天的肅殺之氣）。

昭覺勤禪師評論說：

【English Translation】 English version The high and low tones accompany the setting sun. Each sound is a message for the traveler on the Xiang River. From here, Hengyang is your hometown. (Fa Lin's tone)

A monk asked Zen Master Yunmen, 'What is Buddha?' The master said, 'Dried dung stick.' (gān shǐ jué, dried dung stick)

Zen Master Li'an commented, 'A phrase that startles the crowd is direct and straightforward. Extraordinary matters may as well be even more extraordinary.' Zen Master Yunmen can be described as stern and strict for his time. You must not engage in textual criticism and nitpicking here.

I bow to the golden 'dried dung stick,' its manifested form like the moon in the water. Fragrance and foulness both come from the Buddha's mouth. Let the mundane and the sacred speak with the same tongue. (Fo Jian Qin)

Yunmen's 'dried dung stick' completely transcends the Dharmakaya (fǎ shēn), Sambhogakaya (bào shēn), and Nirmanakaya (huà shēn). When there is nothing to do, he goes out to wander, hanging a hundred coins on the top of his staff. (Jing Shan Gao)

The question is clear, the answer is intimate, half like a smile, half like anger. Look at the fields in the second or third month, which tree's branches do not carry the spring? (Hui Yin Jing)

A petty person comes to the door, and there is also a petty person inside the door. A palm and a grip are all blood, and a stick leaves a mark. Alas! Peach blossoms bloom in the waves, the fishing boat is stable, but the traveler on a journey of ten thousand miles is heartbroken. (Shi Yu Fang)

The cockscomb flower stands tall, with rouge applied to its top. In early autumn and late summer, red flowers fill the tree, but Wang Mama, who lives at the east end of Dajing Lane in Hangzhou City, wears them all over her head to show off, singing loudly, 'Good for brushing teeth!' (San Yi Meng)

Tear down the Kong Wang Hall, overturn the lion throne. In a peaceful world, there are no taboos, and everywhere is fragrant with flowers. (Sheng Ke Yu)

In the quiet night, the wind is clear, and the cuckoo sings, its voice only in the old misty forest. It contains infinite sadness, and without a kindred spirit, the regret is even deeper. (Han Song Cao)

Eating bear meat makes you fat, eating frogs makes you thin. The spring breeze is chilly, freezing the young. (Mu Ri Shu)

The sandalwood (zhān tán shù, sandalwood tree) seeds grow worms at night, and the fragrance breaks the wind in front of the door. I fear that the neighbors will not believe it, and in the morning, it will be rotted by the rain and become a dragon. (Han Guan Yu)

Zen Master Yunmen, because a monk asked, 'When the trees wither and the leaves fall, what is it like?' Zen Master Yunmen replied, 'The body reveals the golden wind.' (tǐ lù jīn fēng, revealing the bleakness of autumn)

Zen Master Zhaojue Qin commented:

雲門善巧方便。可謂即事即理即隱即顯。三句可辨。一鏃撩空。雖然如是。黏皮著骨。若有人問蔣山。但對他道牚天拄地。且道是三句是一鏃。試玉須經火。求珠不離泥。　昭覺淵云。雲門大似與賊過梯。今日有問樹凋葉落時如何。向道落霞孤鶩齊飛。秋水長天一色。　云居莊云。山僧則不然。忽有人與么問。但向道不因夜來雁。爭見海門秋。拈拄杖畫一畫。　信庵禋云。雲門袖頭打領。腋下剜襟。不妨好手。未免牽絲帶線。或問報恩樹凋葉落時如何。祇向他道。來年更有新條在。惱亂春風卒未休。　天寧琦云。者僧若道個謝師答話。雲門大師管取有理難伸。山僧則不然。樹凋葉落時如何。拈起拄杖。才佇思。打下法堂。免致諸方撿點。　白巖符云。者里又不然。樹凋葉落時如何。向他道分付爐頭。

問既有宗。答亦攸同。三句可辨。一鏃遼空。大野兮涼飆颯颯。長天兮疏雨濛濛。君不見。少林久坐未歸客。靜依態耳一叢叢。(翠峰顯)

體露金風觸處周。何須葉落始知秋。清風樓上當年事。直至如今笑未休。(泉大道)

樹凋葉落何時節。體露金風九月天。滿目真如人不會。一川風月正翛然。(佛鑒勤)

涼風落木楚山秋。滿樹寒蟬噪不休。紅蓼白蘋開兩岸。不知誰在釣魚舟。(佛性泰)

【現代漢語翻譯】 現代漢語譯本 雲門（Yunmen，禪宗大師）的善巧方便，可謂即事即理，即隱即顯。三句可以分辨，一箭直射天空。雖然如此，卻也黏皮著骨。若有人問蔣山（Jiangshan，地名），只對他說道『牚天拄地』。且道是三句還是一箭？試玉須經火，求珠不離泥。昭覺淵（Zhaojue Yuan，人名）說，雲門（Yunmen）很像與賊人遞梯子。今日有人問樹凋葉落時如何，便說『落霞與孤鶩齊飛，秋水共長天一色』。云居莊（Yunju Zhuang，人名）說，山僧則不然，忽有人這麼問，只說道『不因夜來雁，爭見海門秋』。拈起拄杖畫一畫。信庵禋（Xin'an Yin，人名）說，雲門（Yunmen）袖頭打領，腋下剜襟，不妨是好手，未免牽絲帶線。或問報恩樹凋葉落時如何，只向他道『來年更有新條在，惱亂春風卒未休』。天寧琦（Tianning Qi，人名）說，這僧人若說個謝師答話，雲門大師（Yunmen Dashi）管保有理難伸。山僧則不然，樹凋葉落時如何？拈起拄杖，才一佇思，便打下法堂，免致諸方撿點。白巖符（Baiyan Fu，人名）說，這裡又不然，樹凋葉落時如何？向他道『分付爐頭』。 問：既有宗，答亦攸同。三句可辨，一箭遼空。大野啊涼風颯颯，長天啊疏雨濛濛。君不見，少林久坐未歸客，靜依危石聽寒蟬一叢叢。（翠峰顯） 體露金風觸處周，何須葉落始知秋。清風樓上當年事，直至如今笑未休。（泉大道） 樹凋葉落何時節，體露金風九月天。滿目真如人不會，一川風月正翛然。（佛鑒勤） 涼風落木楚山秋，滿樹寒蟬噪不休。紅蓼白蘋開兩岸，不知誰在釣魚舟。（佛性泰）

【English Translation】 English version Yunmen's (Yunmen, a Chan master) skillful means can be described as being both immediate and rational, both hidden and apparent. The three phrases can be distinguished, and one arrow pierces the sky. Although this is so, it still sticks to the skin and clings to the bone. If someone asks about Jiangshan (Jiangshan, a place name), just tell them 'Supporting the sky and propping up the earth.' But is it the three phrases or one arrow? To test jade, one must pass it through fire; to seek a pearl, one cannot leave the mud. Zhaojue Yuan (Zhaojue Yuan, a person's name) said that Yunmen (Yunmen) is very much like handing a ladder to a thief. If someone asks today, 'What about when the trees wither and the leaves fall?' then say, 'The sunset glows with solitary ducks in flight, the autumn water merges with the long sky into one color.' Yunju Zhuang (Yunju Zhuang, a person's name) said, 'This mountain monk is not like that. If someone suddenly asks this, just say, 'If not for the wild geese coming at night, how would one see the autumn at the sea gate?' Pick up the staff and draw a line.' Xin'an Yin (Xin'an Yin, a person's name) said, 'Yunmen (Yunmen) sews a collar on his sleeve and cuts a lapel under his arm. It doesn't hurt to be a good hand, but it's inevitable to leave threads and lines. If someone asks, 'What about when the trees wither and the leaves fall at Bao'en Temple?' just tell them, 'Next year there will be new branches, disturbing the spring breeze without end.' Tianning Qi (Tianning Qi, a person's name) said, 'If this monk were to give a thank-you speech to the teacher, Yunmen Dashi (Yunmen Dashi) would surely have difficulty justifying himself. This mountain monk is not like that. What about when the trees wither and the leaves fall? Pick up the staff, and as soon as you pause to think, strike down the Dharma hall, to avoid scrutiny from all directions.' Baiyan Fu (Baiyan Fu, a person's name) said, 'It's not like that here. What about when the trees wither and the leaves fall? Tell him, 'Hand it over to the furnace head.' Question: Since there is a principle, the answers are also the same. The three phrases can be distinguished, and one arrow pierces the vast sky. In the great wilderness, the cool breeze rustles; in the long sky, the sparse rain drizzles. Don't you see, the guest who has been sitting in Shaolin (Shaolin, a temple) for a long time has not returned, quietly leaning against the dangerous rocks, listening to the cicadas in clusters. (Cuifeng Xian) The golden wind of autumn is revealed, touching everywhere. Why must the leaves fall to know autumn? The events of that year in Qingfeng Tower, the laughter has not ceased until now. (Quan Dadao) When is the season for trees to wither and leaves to fall? The golden wind of autumn is revealed in the ninth month. The true nature is all around, but people do not understand. The wind and moon of the river are truly free and at ease. (Fojian Qin) Cool breeze, falling leaves, the autumn of Chu Mountain. The cicadas chirp incessantly in the trees. Red smartweed and white duckweed bloom on both banks. I wonder who is in the fishing boat. (Foxing Tai)

金風體露覆何言。大道從來絕變遷。一葉飄空天似水。臨川人喚渡頭船。(白楊順)

寂寂寥寥空索索。遍界紛紛黃葉落。東西南北絕遮攔。萬里長天飛一鶚。(在庵賢)

雲門因僧問如何是正法眼。師曰普。

風穴沼別云。瞎。　大梅幟云。二大老各奏宮商。自成曲調。還有親疏也無。　黃龍心云。更道個瞎。且圖兩得相見。

普之一字豈尋常。抬首須看掣電光。擬議思量生解會。堪嗟剜肉作身瘡。(洞山聰)

頂上有來真個瞎。輝天鑒地不同時。大悲手裡休擎手。獨自夜行誰得知。(白雲端)

普之一字天然別。著眼看時如電掣。宇宙茫茫無處尋。秤錘蹋著硬如鐵。(正覺逸)

明暗雙雙照用分。幾人能到孟嘗門。街頭不識真彌勒。卻向靈山問世尊。(瞎堂遠)

韶陽一字普。日月臨下土。船子釣華亭。禾山解打鼓。(不韻音)

雲門曰。百草頭上道將一句來。自代曰。俱。

昭覺勤云。劄。復云。直得萬機寢削千眼頓開。細于須彌。大於芥子。軟如鐵。硬如泥。雖然如是。祇道得一半。或有問山僧。祇向他道。收。且道落在什麼處。　徑山杲云。普。復云。俱劄普。日輪午。李將軍。射石虎。雖然透過那邊。枉發千鈞之弩。　天寧琦云

【現代漢語翻譯】 現代漢語譯本：

金風吹拂，露水凝結，還說什麼呢？（金風：秋風；體露：露水凝結）大道從來沒有變化遷移。一片樹葉飄落空中，天空像水一樣澄澈。臨川（地名）的人們呼喚著擺渡的船隻。（白楊順） 　　寂靜空曠，空虛索然。整個世界紛紛揚揚地飄落著黃葉。東西南北沒有任何阻礙，萬里長空一隻蒼鷹在飛翔。（在庵賢） 　　雲門（禪師名號）因為有僧人問：『什麼是正法眼？』雲門回答說：『普』。（正法眼：指正確的佛法眼光；普：普遍，指佛法無處不在） 　　風穴（禪師名號）說雲門是『瞎』。大梅（禪師名號）說：『兩位老禪師各自演奏宮商，自然形成曲調。還有親疏之分嗎？』黃龍心（禪師名號）說：『再說一遍是瞎。姑且圖個兩人相見。』 　　『普』這一個字豈是尋常？抬頭須要看那閃電般的光芒。如果加以擬議思量，產生理解和體會，那就可悲地像是剜肉來醫治身上的瘡。（洞山聰） 　　頭頂上來了，真是瞎了。照耀天空，鑑察大地，卻不同時。大悲菩薩（佛教菩薩名）手裡不要拿著手，獨自在夜裡行走，誰能得知？（白雲端） 　　『普』這一個字天然與衆不同，用眼睛看的時候就像閃電一樣。宇宙茫茫無處可尋，秤錘落下去，堅硬如鐵。（正覺逸） 　　光明和黑暗雙雙照耀，作用分明。有幾人能夠到達孟嘗君（戰國時期齊國貴族）的門下？街上不認識真正的彌勒佛（佛教菩薩名），卻要到靈山（地名，相傳為釋迦牟尼說法之處）去問世尊（釋迦牟尼佛的尊稱）。（瞎堂遠） 　　韶陽（禪師名號）說一個『普』字，日月照臨大地。船子（禪師名號）在華亭（地名）垂釣，禾山（禪師名號）懂得打鼓。（不韻音） 　　雲門（禪師名號）說：『在百草頭上說出一句話來。』自己代替回答說：『俱』。（俱：全部，一切） 　　昭覺勤（禪師名號）說：『劄』。又說：『直接達到萬機停止，千眼頓開。細小比須彌山（佛教名山）還細小，巨大比芥子還巨大。柔軟如鐵，堅硬如泥。雖然是這樣，也只說對了一半。』如果有人問我，我就對他說：『收』。且說落在什麼地方？徑山杲（禪師名號）說：『普』。又說：『俱劄普，日輪正午。李將軍，射石虎。雖然射穿了那邊，也是白白地發出了千鈞之弩。』天寧琦（禪師名號）說：

【English Translation】 English version:

What more can be said when the golden wind blows and dew congeals? (Golden wind: autumn wind; Congealed dew: dew condenses) The Great Path has never changed or shifted. A leaf floats in the air, the sky is like clear water. People of Linchuan (place name) call for the ferry boat. (Baiyang Shun)
Silent and empty, desolate and forlorn. Yellow leaves fall in profusion throughout the world. There are no obstructions in the east, west, north, and south. A hawk flies across the vast sky for ten thousand miles. (Zaian Xian)
Yunmen (Zen master's name) asked a monk, 'What is the Eye of the True Dharma?' Yunmen replied, 'Universal.' (Eye of the True Dharma: refers to the correct perspective of the Buddha's teachings; Universal: pervasive, indicating that the Buddha's teachings are everywhere)
Fengxue (Zen master's name) said Yunmen was 'blind.' Damei (Zen master's name) said, 'The two old Zen masters each play their own music, naturally forming a melody. Is there any closeness or distance between them?' Huanglongxin (Zen master's name) said, 'Saying 'blind' again. Let's just aim for the two of us to meet.'
How can the single word 'Universal' be ordinary? You must look up and see the lightning-like light. If you try to analyze and contemplate, giving rise to understanding and interpretation, it is lamentable, like cutting flesh to heal a wound on the body. (Dongshan Cong)
Coming from the top of the head, truly blind. Illuminating the sky and discerning the earth, but not at the same time. Don't hold a hand in the hand of Great Compassion Bodhisattva (Buddhist Bodhisattva name). Walking alone at night, who can know? (Baiyun Duan)
The single word 'Universal' is naturally different. When you look at it with your eyes, it is like lightning. The universe is vast and nowhere to be found. When the weight falls, it is as hard as iron. (Zhengjue Yi)
Light and darkness both illuminate, their functions distinct. How many people can reach the gate of Lord Mengchang (a nobleman of the Qi state during the Warring States period)? They do not recognize the true Maitreya Buddha (Buddhist Bodhisattva name) in the street, but instead go to Mount Ling (place name, traditionally where Shakyamuni Buddha taught) to ask the World-Honored One (respectful title for Shakyamuni Buddha). (Xiatang Yuan)
Shaoyang (Zen master's name) says the single word 'Universal,' the sun and moon shine upon the earth. Boatman (Zen master's name) fishes at Huating (place name), Heshan (Zen master's name) knows how to beat the drum. (Buyun Yin)
Yunmen (Zen master's name) said, 'Say a word on top of the hundred grasses.' He answered for himself, saying, 'All.' (All: everything, the whole)
Zhaojue Qin (Zen master's name) said, 'Zha.' Then he said, 'Directly reaching the cessation of all activities, a thousand eyes suddenly open. Smaller than Mount Sumeru (Buddhist sacred mountain), larger than a mustard seed. Soft as iron, hard as mud. Although it is like this, only half of it is said correctly.' If someone asks me, I will say to him, 'Collect.' And say, where does it fall? Jingshan Gao (Zen master's name) said, 'Universal.' Then he said, 'All Zha Universal, the sun at noon. General Li, shoots the stone tiger. Although it penetrates the other side, it is in vain to release a thousand jun of crossbow.' Tianning Qi (Zen master's name) said:

。雲門俱。少實多虛。昭覺劄。了無交涉。妙喜普。直須薦取。者三個漢各立生涯。搖頭擺尾到處逢他。深山藏猛虎。淺草露群蛇。　佛川宗云。一把柳絲收不得。和煙搭在玉闌干。

雲門僧問如何是啐啄之機。師曰向。

雪堂行雲。雲門答者僧話不得便休。為甚麼卻來鼓粥飯氣以當生平。

有問啐啄機。雲門答云向。昨日雷震天。夜來山水長。(真凈文)

啐啄之機向字酬。過空雷電忽傾湫。夜來霶霈漫天雨。幾處波濤打釣舟。(圓通仙)

白牯問貍奴。虛空酬萬象。電激不停蹤。谷虛誰答向。啐兮啄兮。清機歷掌。回頭𨍏轢范秦時。舌上葛藤長萬丈。(心聞賁)

雲門曰。既知來處。什麼劫中無祖師。自代曰。某甲今日不著便。

徑山杲云。雲門也是作賊人心虛。徑山則不然。既知來處。甚麼劫中無祖師。不圖打草。祇要驚蛇。　梅逢忍云。壽昌不與么。既知來處。甚麼劫中有祖師。亦代云。某甲今日小出大遇。此語有負墮處。若人檢點得出。許汝具眼。

雲門因僧問如何是雲門劍。師曰祖。

吹毛寶劍問雲門。來者投機豈更存。路逢劍客如何也。甑人𢹂首向南奔。(北塔祚)

吹毛寶劍不須抽。迸匣清光射鬥牛。日用全彰人不見。雲門祖字為君

酬。(云溪恭)

三尺秋光匣里藏。時逢作者露鋒铓。如今四海狼煙靜。不展紅旗歸故鄉。(圓通仙)

雲門因僧問如何是雲門一路。師曰親。

法林音云。兩路了也。

雲門一路親。眼裡不容塵。自從五代干戈后。得見昇平有幾人。(楊無為)

雲門一路坦而平。任意東西放腳行。好看綠楊煙破處。桃花沿澗斗啼鶯。(懿山德)

宗鑒法林卷四十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷四十九

集云堂　編

大鑒下七世

雲門因僧問如何是道。師曰透出一字。

天寧琦云。天寧作么生。拈拄杖擊禪床云。洎合停囚長智。

透出一字。卻不相似。急轉頭來。張三李四。(徑山杲)

雲門因僧問如何是吹毛劍。師曰骼。又曰胔。

誰謂吹毛劍。雲門骼可知。一朝權在手。方見令行時。(真凈文)

雲門問僧看什麼經。曰瑜伽論。師曰義墮也。曰甚麼處義墮。師曰自領出去。

中峰本云。雪上霜。枷上杻。覿面無私。移星換斗。要識者僧話墮處么。且待三十年後。

雲門因僧問和尚壽年多少。師曰七九六十八。曰學人不會。師曰。不會。為汝減卻五年。

佛日晰云

【現代漢語翻譯】 現代漢語譯本：酬。(云溪恭) 三尺秋光藏在匣子里。時逢作者展露鋒芒。如今四海狼煙已經平息，不用再舉著紅旗回到故鄉。(圓通仙) 雲門（Yunmen，禪宗大師）因有僧人問：『如何是雲門一路？』 師父回答：『親。』 法林音說：『兩條路都走完了。』 雲門一路是親切的，眼裡容不得半點塵埃。自從五代戰亂之後，能見到昇平景象的有幾人？(楊無為) 雲門一路平坦而寬闊，可以隨意東西行走。好看的是綠楊在煙霧中顯現，桃花沿著山澗與黃鶯爭鳴。(懿山德) 宗鑒法林卷四十八 卍新續藏第 66 冊 No. 1297 宗鑒法林 宗鑒法林卷四十九 集云堂 編 大鑒下七世 雲門（Yunmen，禪宗大師）因有僧人問：『如何是道？』 師父回答：『透出一字。』 天寧琦說：『天寧會怎麼做呢？』 拿起拄杖敲擊禪床說：『應該停留在囚禁中增長智慧。』 透出一字，卻又並不相似。趕緊回頭看看，原來是張三李四。(徑山杲) 雲門（Yunmen，禪宗大師）因有僧人問：『如何是吹毛劍？』 師父回答：『骼（ge，帶骨頭的肉）。』 又說：『胔（zi，附著在骨頭上的肉）。』 誰說那是吹毛劍？雲門所說的『骼』就可知曉。一旦權力在手，才能看到命令得以施行。(真凈文) 雲門（Yunmen，禪宗大師）問僧人看什麼經。僧人回答：『瑜伽論（Yogacara-bhumi-sastra）。』 師父說：『義墮也。』 僧人問：『什麼地方義墮？』 師父說：『自己領悟出去。』 中峰本說：『雪上加霜，枷上套杻。面對面沒有偏私，也能移星換斗。想要知道這位僧人話語錯在哪裡嗎？那就等到三十年後吧。』 雲門（Yunmen，禪宗大師）因有僧人問：『和尚您多少歲了？』 師父回答：『七九六十八。』 僧人說：『學人不會。』 師父說：『不會，為你減去五年。』 佛日晰說

【English Translation】 English version: A Response. (Yunxi Gong) Three feet of autumn light is hidden in the box. The author reveals his sharp edge when the time is right. Now that the smoke of war has subsided in all directions, there is no need to return to the hometown with the red flag. (Yuantong Xian) A monk asked Yunmen (Yunmen, a Zen master), 'What is the Yunmen path?' The master replied, 'Intimacy.' Falin Yin said, 'Both paths are completed.' The Yunmen path is intimate, and the eyes cannot tolerate any dust. Since the Five Dynasties period of war, how many people have seen peace and prosperity? (Yang Wuwéi) The Yunmen path is flat and wide, allowing one to walk freely in any direction. It is beautiful to see the green willows emerging from the mist, and the peach blossoms along the stream competing with the orioles. (Yishan De) Zongjian Falin, Volume 48 Supplement to the Buddhist Canon, Series 2, Volume 66, No. 1297, Zongjian Falin Zongjian Falin, Volume 49 Compiled by Jiyun Hall Seventh Generation After Dajian A monk asked Yunmen (Yunmen, a Zen master), 'What is the Dao?' The master replied, 'Penetrate through one word.' Tianning Qi said, 'What would Tianning do?' He picked up his staff and struck the Zen bed, saying, 'It is appropriate to stay in confinement and increase wisdom.' Penetrating through one word, yet not alike. Quickly turn your head and look, it's Zhang San and Li Si. (Jingshan Gao) A monk asked Yunmen (Yunmen, a Zen master), 'What is the sword that cuts hair?' The master replied, 'Skeleton (ge, meat with bones).' Then he said, 'Attached meat (zi, meat attached to bones).' Who says that is a hair-cutting sword? Yunmen's 'skeleton' is knowable. Once power is in hand, one can see the orders being carried out. (Zhenjing Wen) Yunmen (Yunmen, a Zen master) asked a monk what scripture he was reading. The monk replied, 'Yogacara-bhumi-sastra.' The master said, 'The meaning has fallen.' The monk asked, 'Where has the meaning fallen?' The master said, 'Realize it yourself and go out.' Zhongfeng Ben said, 'Adding frost to snow, putting a cangue on top of shackles. Being impartial face to face, one can also move stars and change constellations. Do you want to know where this monk's words went wrong? Then wait thirty years.' A monk asked Yunmen (Yunmen, a Zen master), 'How old are you, Master?' The master replied, 'Seventy-nine, sixty-eight.' The monk said, 'This student does not understand.' The master said, 'If you don't understand, I will subtract five years for you.' Fori Xi said

。雲門大師一期演唱宗乘。美則美矣。未免玩人喪德。山僧則不然。若有人問和尚壽年多少。但向道拄杖子同年。倘若問拄杖子年多少。便與劈脊一棒。管取慶快平生。雖然。也是寒山道底。

雲門因僧問久雨不晴時如何。師曰劄。

天童杰云。雲門一劄。乾坤匌匝。海水騰波。須彌岌嶪。驀拈拄杖卓一下云。雲門大師曏者里無出氣處。且道烏巨活人眼在甚麼處。復卓拄杖云。久雨忽晴。天清地寧。寒山撫掌。拾得忻忻。恁么會得。旱地遭釘。

久雨不晴。雲門道劄。陽烏奮羽翰。蛟龍縮鱗鬣。為是時節。為是佛法。一箭兩垛謾猜量。眼裡瞳人眉搭颯。(佛智裕)

雲門一個劄。吹毛光透匣。若不是張華。徒勞眼眨眨。(月波明)

泥人斬怒蛟。雪刃倚天高。山頭翻白浪。海底紅塵飄。(尊嚳鰲)

雲門問僧。江西湖南還聞長㭰鳥說禪么。曰不聞。師拈拄杖曰。禪。

鴉鳴鴉。鵲鳴鵲。天然自會。不從人學。跛腳阿師。放過一著。拈起拄杖口邊吹。𠴨𠴨猶勝鷓鴣啼。三月提壺沽美酒。杜䳌相勉不如歸。

雲門因僧問佛法如水中月是否。師曰清波無透路。曰和尚從何得。師曰再問復何來。曰正與么時如何。師曰重疊關山路。

昭覺勤云。者僧泛一隻船入雲門法

海里。引得一陣猛風。看它把舵張帆也不易抵當。及至下梢。可惜輸它一籌。且道什麼處是輸處。　笑巖寶拈拄杖云。諸人若會得者三轉語。豈止丹霄獨步。可作天下人師。其或未然。略為注破。一語真風壁立。一語截斷舌頭。一語黃梁授枕。注已注了。說已說破。還識得韶陽老漢么。妙握司南造化柄。旋干倒岳許誰同。　磬山修云。者僧向萬古碧潭再三撈捷。爭奈雲門有翻天覆地之能。

灼然水月非難取。自是時人手不親。韶石老師拈出了。關山重疊越光新。(白雲端)

清波無透路。轉處少人知。斫卻月中桂。清光付與誰。(湛堂準)

遍界不藏。清波澄寂。互換投機。箭鋒相直。拈起向上鉗錘。石火電光莫及。便恁么。隔關山。碧潭云外不相關。(圓悟勤)

雲門示眾。藥病相治。盡大地是藥。那個是自己。

盡大地是藥。古今何太錯。閉門不造車。通途自寥廓。錯錯。鼻孔遼天亦穿卻。(翠峰顯)

左眼不見山河。右眼不見日月。直得百花開時。一一為君分別。(白雲端)

藥病不相治。何須盡大地。反笑老雲門。失卻娘生鼻。(月堂昌)

雲門問閩中順維那。古人豎起拂子。放下拂子。意旨如何。順曰拂前見拂后見。師曰如是如是。后卻舉問僧。汝道當

【現代漢語翻譯】 現代漢語譯本： 在海里。引來一陣猛烈的風。看它掌舵張帆也不容易抵擋。等到最後。可惜輸了它一籌。且說哪裡是輸的地方。

笑巖寶拈起拄杖說：『各位如果領會了這三轉語，豈止能在丹霄（指天空）獨步，可以做天下人的老師。如果還不明白，略微為大家點破。一語如真風壁立，一語截斷舌頭，一語黃粱授枕。』點破已經點破了，說也已經說完了，還認識韶陽老漢嗎？妙手掌握司南（指南針）造化的權柄，旋轉乾坤顛倒山嶽，允許誰來一同做到？

磬山修說：『這位僧人向萬古碧潭再三撈取捷徑，無奈雲門有翻天覆地的能力。』

灼然水中的月亮並非難以取得，只是現在的人們手不親近。韶石老師拈出來了，關山重疊，越發顯得光明嶄新。（白雲端）

清澈的波浪沒有透過的路，轉彎的地方很少有人知道。砍掉月中的桂樹，清光要託付給誰？（湛堂準）

遍滿世界沒有隱藏，清澈的波浪澄凈寂靜。互相投合機會，箭鋒相對筆直。拈起向上鉗錘，石火電光也來不及。即使這樣，隔著關山，碧潭云外互不相關。（圓悟勤）

雲門向大眾開示：用藥和病來相互治療，整個大地都是藥，哪個是自己？

整個大地都是藥，古今為什麼如此錯誤？閉門不造車，通途自然空曠。錯錯，鼻孔朝天也被穿透。（翠峰顯）

左眼看不見山河，右眼看不見日月，直到百花開放時，一一為你們分辨。（白雲端）

藥和病不相互治療，何須整個大地都是藥？反而嘲笑老雲門，失去了娘生鼻。（月堂昌）

雲門問閩中順維那（寺院中的一種職務）：『古人豎起拂子，放下拂子，意旨如何？』順回答說：『拂前見，拂后見。』雲門說：『如是如是。』後來卻舉起這個問題問僧人：『你認為當

【English Translation】 English version: In the sea. It stirred up a fierce wind. Watching it steer and unfurl its sails, it was not easy to resist. By the end, it was a pity to lose by a narrow margin. And where was the point of defeat?

Xiaoyan Bao raised his staff and said, 'If you all understand these three turning phrases, you will not only walk alone in the Danxiao (the sky), but you can also be a teacher to the people of the world. If you still don't understand, I will briefly explain it for you. One phrase is like a true wind standing upright, one phrase cuts off the tongue, and one phrase gives a pillow in a yellow dream.' The explanation has been explained, and the saying has been said, do you still recognize the old man of Shaoyang? Skillfully grasping the handle of the Sinan (compass) of creation, who is allowed to turn the universe and overturn the mountains together?

Qingshan Xiu said, 'This monk repeatedly tries to find a shortcut in the eternal green pool, but Yunmen has the ability to turn the world upside down.'

The moon in the water is not difficult to obtain, but people today are not familiar with it. Teacher Shaoshi has pointed it out, the overlapping mountains and passes make the light even newer. (Baiyun Duan)

There is no way through the clear waves, and few people know the turning point. Who should the clear light be entrusted to after cutting down the cassia tree in the moon? (Zhan Tangzhun)

It is not hidden throughout the world, and the clear waves are clear and still. Exchanging opportunities, the arrow points are straight against each other. Picking up the upward hammer, even the spark of flint and lightning cannot reach it. Even so, separated by mountains and passes, the green pool and clouds are unrelated. (Yuanwu Qin)

Yunmen instructed the assembly: Using medicine and disease to treat each other, the entire earth is medicine, which one is oneself?

The entire earth is medicine, why is it so wrong in ancient and modern times? Closing the door and not building a cart, the thoroughfare is naturally empty. Wrong, wrong, the nostrils facing the sky are also pierced. (Cuifeng Xian)

The left eye cannot see mountains and rivers, and the right eye cannot see the sun and moon, until the flowers bloom, I will distinguish them for you one by one. (Baiyun Duan)

Medicine and disease do not treat each other, why need the entire earth? Instead, laugh at old Yunmen, losing the nose born from his mother. (Yuetang Chang)

Yunmen asked the Mino Shun Vina (a position in the temple), 'What is the meaning of the ancients raising the whisk and putting down the whisk?' Shun replied, 'Seeing before the whisk, seeing after the whisk.' Yunmen said, 'So it is, so it is.' Later, he raised this question to ask the monk, 'What do you think is appropriate

初諾伊不諾伊。僧無對。師曰可知禮也。

愚庵盂代云。和尚也須防護口業好。

含血噴人先污口。那堪個里覓波查。就中若有知音者。豈肯風前顯齒牙。(粟庵鼎)

雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。曰是。師曰話墮也。

葉路縱橫得自由。牢關捩轉妙全收。箇中密意人難會。喝下須教水倒流。(禾山方)

萬丈龍門勢倚空。懸巖攃手辨魚龍。時人祇看絲綸上。不見蘆花對蓼紅。(月庵果)

問來答去無偏黨。鐵壁銀山作么通。縱奪臨機言語墮。遂令千古動悲風。(疏山如)

與奪雙行定是非。韶陽用處太孤危。者僧若具金剛眼。趙璧連城一道歸。(旻古佛)

分明寫出與君看。意在鉤頭不在盤。縱使石人開得口。不知猶被舌頭瞞。(松源岳)

電光石火兩交馳。眨上眉毛早已遲。死卻偷心明底事。韶陽也落第三機。(珙堂樹)

當的帝都丁。伊憂乙噎嚶。若教呼吸正。誤殺世間人。(石鼓夷)

雲門曰。一任橫說豎說。未是宗門苗裔。若據宗門苗裔。是什麼熱碗鳴。三乘十二分教說夢。達摩西來說夢。若有老宿開堂為人說法。將利刀殺卻百千萬個。有甚麼過。

平陽忞云。眼蓋諸方。氣凌一世。許它雲門老子。當時山

【現代漢語翻譯】 現代漢語譯本 『初諾伊不諾伊』（Chunuo Yi Bu Nuo Yi，一種禪宗用語，難以直譯，意為最初的是或不是），僧人無言以對。禪師說：『可知你還不懂禮儀啊。』

愚庵盂（Yu'an Yu，人名）代云：『和尚也需要好好防護自己的口業啊！』

『含血噴人先污口，那堪個里覓波查。就中若有知音者，豈肯風前顯齒牙。』（粟庵鼎，Su'an Ding，人名）

雲門（Yunmen，禪宗大師）問僧人：『光明寂照遍河沙（Guangming Jizhao Bian Hesha，光明寂靜地照耀著像恒河沙一樣多的世界），豈不是張拙秀才（Zhangzhuo Xiucai，人名）的話？』僧人回答：『是。』雲門說：『你已經落入言語的陷阱了。』

『葉路縱橫得自由，牢關捩轉妙全收。箇中密意人難會，喝下須教水倒流。』（禾山方，Heshan Fang，人名）

『萬丈龍門勢倚空，懸巖攃手辨魚龍。時人祇看絲綸上，不見蘆花對蓼紅。』（月庵果，Yue'an Guo，人名）

『問來答去無偏黨，鐵壁銀山作么通。縱奪臨機言語墮，遂令千古動悲風。』（疏山如，Shushan Ru，人名）

『與奪雙行定是非，韶陽用處太孤危。者僧若具金剛眼，趙璧連城一道歸。』（旻古佛，Min Gufo，人名）

『分明寫出與君看，意在鉤頭不在盤。縱使石人開得口，不知猶被舌頭瞞。』（松源岳，Songyuan Yue，人名）

『電光石火兩交馳，眨上眉毛早已遲。死卻偷心明底事，韶陽也落第三機。』（珙堂樹，Gongtang Shu，人名）

『當的帝都丁（Dang de didu ding，難以直譯），伊憂乙噎嚶（Yi you yi ye ying，難以直譯）。若教呼吸正，誤殺世間人。』（石鼓夷，Shigu Yi，人名）

雲門說：『任憑你橫說豎說，還不是宗門的正統後裔。如果說是宗門的正統後裔，那又是什麼熱碗鳴（Rewan Ming，難以直譯）？三乘十二分教（San Cheng Shi Er Fen Jiao，佛教的經典分類）是說夢，達摩西來（Damo Xilai，達摩祖師從西方來到中國）也是說夢。如果有老宿開堂為人說法，用利刀殺卻百千萬個，又有什麼過錯？』

平陽忞（Pingyang Min，人名）說：『眼蓋諸方，氣凌一世，我允許雲門老子（Yunmen Laozi，對雲門禪師的尊稱）當時在山上。』

【English Translation】 English version 『Chunuo Yi Bu Nuo Yi』 (a Zen term, difficult to translate directly, meaning the very beginning is yes or no?), the monk had no response. The master said: 『It can be known that you do not yet understand etiquette.』

Yu'an Yu (a person's name) said on behalf of: 『Monks also need to protect their verbal karma well!』

『Spraying people with blood first dirties the mouth, how can one seek Bocha (a Buddhist term) in that? If there are those who understand, how could they show their teeth in the wind.』 (Su'an Ding, a person's name)

Yunmen (a Zen master) asked a monk: 『The light of stillness illuminates all the rivers and sands (Guangming Jizhao Bian Hesha, the light of stillness illuminates worlds as numerous as the sands of the Ganges), isn't that the words of Zhangzhuo Xiucai (a person's name)?』 The monk replied: 『Yes.』 Yunmen said: 『You have fallen into the trap of words.』

『The path of leaves is free in all directions, the firm gate turns and collects all the wonders. The secret meaning within is difficult for people to understand, a shout must cause the water to flow backwards.』 (Heshan Fang, a person's name)

『The ten-thousand-zhang Dragon Gate leans against the sky, hanging cliffs brush hands to distinguish fish and dragons. People only look at the silk thread, not seeing the reed flowers against the red smartweed.』 (Yue'an Guo, a person's name)

『Questions and answers are impartial, how to pass through iron walls and silver mountains? Seizing and releasing at the opportune moment, words fall, thus causing eternal winds of sorrow.』 (Shushan Ru, a person's name)

『Giving and taking go hand in hand to determine right and wrong, Shaoyang's (a place name) use is too isolated and dangerous. If this monk has diamond eyes, the Zhao jade (a precious jade) and the cities would return as one.』 (Min Gufo, a person's name)

『Clearly written out for you to see, the meaning is in the hook, not in the plate. Even if a stone man could open his mouth, he would still be deceived by the tongue.』 (Songyuan Yue, a person's name)

『Lightning and flint sparks flash together, blinking an eyebrow is already too late. Dying to the stealing mind clarifies the matter, Shaoyang also falls into the third opportunity.』 (Gongtang Shu, a person's name)

『Dang de didu ding (difficult to translate directly), Yi you yi ye ying (difficult to translate directly). If you teach correct breathing, you will wrongly kill the people of the world.』 (Shigu Yi, a person's name)

Yunmen said: 『No matter how you speak horizontally or vertically, you are not a true descendant of the Zen school. If you are a true descendant of the Zen school, then what is the sound of a hot bowl (Rewan Ming, difficult to translate directly)? The Three Vehicles and Twelve Divisions of Teachings (San Cheng Shi Er Fen Jiao, classification of Buddhist scriptures) are a dream, Bodhidharma's coming from the West (Damo Xilai, Bodhidharma came to China from the West) is also a dream. If an old monk opens a hall to preach to people, killing hundreds of thousands with a sharp knife, what fault is there?』

Pingyang Min (a person's name) said: 『Eyes cover all directions, Qi (energy) surpasses the world, I allow the old man Yunmen (Yunmen Laozi, honorific title for Zen Master Yunmen) to be on the mountain at that time.』

僧若在。直出衆前扼腕立地向它道。和尚項上三百斤鐵枷何不卸卻。待它動靜。便與掀倒禪床。

雲門曰。衲僧家須有巴鼻。方識得天下人。如何是衲僧巴鼻。代曰德山。

雲門舌上有龍泉。愛把金針黑地穿。要會衲僧巴鼻子。一條紅線兩人牽。(慈受深)

雲門因僧問。十二時中作么生得不空過。師曰你向甚麼處著此一問。曰學人不會請和尚舉。師曰。舉不顧。即差互。擬思量。何劫悟。

夾山豫云。雲門恁么為人。正是前頭打得著。後頭打不著。若是山僧。待道學人不會請和尚舉。劈頭一棒。向伊道逢人切莫錯舉。

雲門到灌溪。有僧舉溪上堂語曰。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。上座作么生會。師曰。舉即易。出也大難。曰上座不肯和尚與么道那。師曰你適來恁么舉那。曰是。師曰你驢年夢見灌溪。曰某甲話在。師曰。十方無壁落。四面亦無門。你道大梵天王與帝釋商量甚麼事。曰豈干它事。師喚曰逐隊吃飯漢。

平陽忞云。大凡舉話須知話之起倒。者僧既不是弄潮手。空將鼻孔與人扭捏。廣潤見處也要諸人共知。拈拄杖云。看看。望海尖動也。𨁝跳上瑞雲峰頂。壓著諸人頂門。是你還解𢌞避也無。良久云。十方無壁落。四面亦無門。凈裸裸。赤灑

【現代漢語翻譯】 現代漢語譯本 如果僧人（修行者）在場，就直接走到眾人面前，握緊拳頭，站在那裡對他說：『和尚（指對方）脖子上三百斤重的鐵枷為什麼不卸下來？』 等他有所反應，就掀翻他的禪床。

雲門（Yunmen，禪師名）說：『衲僧（naseng，指雲遊僧人）必須要有把握，才能識得天下人。』 什麼是衲僧的把握？』 代（另一位禪師）回答說：『德山（Deshan，禪師名）。』

雲門禪師的舌頭上有龍泉劍（比喻言辭鋒利），喜歡在黑暗中用金針穿線（比喻點撥）。想要領會衲僧的把握，就像一條紅線牽著兩個人。（慈受深，禪師名）

雲門禪師因為有僧人問：『十二時辰中怎樣才能不虛度？』 禪師說：『你向什麼地方安放這個問題？』 僧人說：『學人（學生）不明白，請和尚開示。』 禪師說：『舉起時不顧及，就有了差錯；如果思量，要到什麼時候才能領悟？』

夾山豫（Jiashan Yu，禪師名）說：『雲門禪師這樣教導人，正是前面打得著，後面打不著。如果是山僧我，等他說『學人不明白，請和尚開示』，就劈頭一棒，對他說『逢人切莫錯誤地舉薦（或理解）』。

雲門禪師到灌溪（Guanxi，地名），有僧人舉灌溪禪師上堂時說的話：『十方沒有墻壁阻隔，四面也沒有門。乾乾淨淨，赤裸裸，沒有什麼可以把握。』 上座（指在座的各位）怎麼理解？』 禪師說：『舉出來容易，超越出來就太難了。』 僧人說：『上座不認可和尚這樣說嗎？』 禪師說：『你剛才就是這樣說的嗎？』 僧人說：『是的。』 禪師說：『你驢年（指遙遙無期）才能夢見灌溪。』 僧人說：『我話已經說出口了。』 禪師說：『十方沒有墻壁阻隔，四面也沒有門，你說大梵天王（Mahābrahmā，色界天之主）和帝釋（Śakra，忉利天之主）在商量什麼事？』 僧人說：『這與它有什麼關係？』 禪師呵斥道：『逐隊吃飯的傢伙！』

平陽忞（Pingyang Min，禪師名）說：『大凡舉話要知道話的起承轉合。』 這個僧人既然不是弄潮高手，白白地把鼻孔給別人扭捏。廣潤（Guangrun，禪師名）的見解也要諸位共同瞭解。拿起拄杖說：『看看，望海尖（Wanghai Jian，地名）動了。』 一躍跳上瑞雲峰頂（Ruiyun Feng，地名），壓著諸位的頂門，你們還能躲避嗎？』 良久說：『十方沒有墻壁阻隔，四面也沒有門，乾乾淨淨，赤裸裸。

【English Translation】 English version If a monk is present, he should go directly in front of the assembly, clench his fists, stand there and say to him: 'Why doesn't the monk (referring to the other person) remove the three hundred pounds of iron shackles from his neck?' Wait for his reaction, then overturn his meditation bed.

Yunmen (Zen master's name) said: 'A naseng (wandering monk) must have a firm grasp in order to recognize the people of the world.' What is the naseng's firm grasp?' Dai (another Zen master) replied: 'Deshan (Zen master's name).'

Yunmen Zen master has a Dragon Spring sword (metaphor for sharp words) on his tongue, and likes to thread a golden needle in the dark (metaphor for guidance). If you want to understand the naseng's firm grasp, it's like a red thread connecting two people. (Cishou Shen, Zen master's name)

Yunmen Zen master, because a monk asked: 'How can one not waste the twelve periods of the day?' The Zen master said: 'Where are you placing this question?' The monk said: 'This student does not understand, please enlighten me, Master.' The Zen master said: 'If you don't consider the consequences when you raise it, there will be mistakes; if you contemplate, when will you realize?'

Jiashan Yu (Zen master's name) said: 'Yunmen Zen master's way of teaching people is that he can hit the front, but not the back. If it were me, this mountain monk, when he says 'This student does not understand, please enlighten me, Master,' I would strike him with a stick and say, 'Never recommend (or understand) wrongly when you meet people.'

Yunmen Zen master went to Guanxi (place name), and a monk quoted Guanxi Zen master's words from the Dharma hall: 'The ten directions have no walls, and the four sides have no doors. Clean and bare, stark naked, there is nothing to grasp.' How do you, the assembly, understand this?' The Zen master said: 'It's easy to bring it up, but it's too difficult to transcend it.' The monk said: 'Does the assembly not agree with the Master saying that?' The Zen master said: 'Is that how you said it just now?' The monk said: 'Yes.' The Zen master said: 'You will only dream of Guanxi in the year of the donkey (meaning never).' The monk said: 'I have already spoken.' The Zen master said: 'The ten directions have no walls, and the four sides have no doors, what do you say Mahābrahmā (lord of the Form Realm) and Śakra (lord of the Trāyastriṃśa Heaven) are discussing?' The monk said: 'What does it have to do with it?' The Zen master scolded: 'A bunch of rice-bucket!'

Pingyang Min (Zen master's name) said: 'In general, when quoting a saying, you must know the beginning, development, turning point, and conclusion of the saying.' Since this monk is not a skilled tide player, he is simply letting others twist his nose. Guangrun's (Zen master's name) view should also be understood by everyone. He picked up his staff and said: 'Look, Wanghai Jian (place name) is moving.' He leaped onto the top of Ruiyun Peak (place name), pressing down on everyone's heads, can you still avoid it?' After a long while, he said: 'The ten directions have no walls, and the four sides have no doors, clean and bare, stark naked.

灑。沒可把。甚處去也。拈拄杖一時打散。

雲門因僧問生死到來如何排遣。師展兩手曰還我生死來。

針眼魚吞大千界。蟭螟蟲吐妙高山。太虛包括無遺漏。萬匯全歸指掌間。起復滅。去還來。石橋蹋斷通身黑。那識華頂是天臺。(圓悟勤)

饑便吃飯。困來打眠。長安城外。一望平田。絕中邊。離言詮。將軍不識烏騅馬。海底犀牛把角鞭。(呆堂定)

雲門示眾。盡大地是個解脫門。枉作佛法會卻。何不見山是山。見水是水。

獅林則云。潦倒雲門前言不應后語。如今盡大地人見山何曾喚作水。見水何曾喚作山。既不作佛法會。又喚什麼作解脫門。我眼本正。因師故邪。邪師過謬。非眾生咎。喝一喝。

雲門問新到汝是甚處人。曰新羅。師曰將甚麼過海。曰草賊大敗。師曰為甚麼在我手裡。曰恰是師。曰一任𨁝跳。僧無對。

翠峰顯別雲門后語云。噓噓。又云。雲門老漢龍頭蛇尾。放過者僧。為什麼在我手裡。恰是劈脊便。打　溈山喆云。雲門翠峰祇知步步登高。大溈即不然。恰是便乃呵呵大笑。不見道殺人刀活人劍。　南堂欲云。者僧過得海來。恰值落在雲門手裡。翠峰推波肋瀾。可謂小出大遇。　本覺一云。者兩個有頭無尾漢。復頌。

新羅衲子罕曾逢。

【現代漢語翻譯】 現代漢語譯本： 灑。沒有什麼可以把握的。到哪裡去了呢？拿起拄杖一時打散。

雲門（Yunmen，禪師名）因有僧人問：『生死到來時如何排遣？』雲門回答說：『還我生死來。』

針眼魚吞下大千世界（Daqian Shijie，佛教宇宙觀中的一個概念，指包含無數世界的巨大宇宙）。蟭螟蟲吐出妙高山（Miaogao Shan，即須彌山，佛教宇宙觀中的中心）。太虛（Taixu，指空虛、無限的空間）包括一切沒有遺漏。萬物全都歸於掌握之中。生起又滅亡，離去又回來。石橋踏斷，全身漆黑。哪裡知道華頂（Huading，山名）就是天臺（Tiantai，山名）。』（圓悟勤（Yuanwu Qin，禪師名））

飢餓了就吃飯，困了就睡覺。長安（Chang'an，古都名）城外，一望無際的平田。超越中間和邊際，脫離言語詮釋。將軍不認識烏騅馬（Wuzhui Ma，項羽的坐騎），海底的犀牛拿著角當鞭子。（呆堂定（Daitang Ding，禪師名））

雲門（Yunmen）向大眾開示：『整個大地就是一個解脫門（Jietuo Men，指通往解脫的途徑）。白白地錯過了佛法（Fofa，佛教的教義）的機會。為什麼看不見山就是山，見水就是水呢？』

獅林（Shilin，禪師名）則說：『潦倒的雲門（Yunmen）前言不搭后語。如今整個大地的人看見山，哪裡會叫它水？看見水，哪裡會叫它山？既然不當作佛法（Fofa）的集會，又叫什麼作解脫門（Jietuo Men）呢？我的眼睛本來是正的，因為老師的緣故才邪了。老師的過錯，不是眾生的罪過。』喝一聲。

雲門（Yunmen）問新來的僧人：『你是哪裡人？』回答說：『新羅（Xinluo，古代朝鮮國家名）。』雲門說：『你用什麼過海？』回答說：『草賊大敗。』雲門說：『為什麼在我手裡？』回答說：『恰好是師父。』雲門說：『任你跳躍。』僧人無言以對。

翠峰顯（Cuifeng Xian，禪師名）評論雲門（Yunmen）的后語說：『噓噓。』又說：『雲門（Yunmen）老漢龍頭蛇尾，放過了這個僧人。為什麼說『在我手裡』？』恰好應該劈頭蓋臉地打一頓。溈山喆（Weishan Zhe，禪師名）說：『雲門（Yunmen）、翠峰（Cuifeng）只知道步步登高，大溈（Dawei，指溈山喆自己）卻不這樣。』恰好應該呵呵大笑。不見道『殺人刀，活人劍』。南堂欲（Nantang Yu，禪師名）說：『這個僧人過了海來，恰好落在了雲門（Yunmen）手裡。翠峰（Cuifeng）推波助瀾，可謂小出大遇。』本覺一（Benjue Yi，禪師名）說：『這兩個有頭無尾的傢伙。』又作頌：

新羅（Xinluo）的衲子（Nazi，指僧人）很少遇到。

【English Translation】 English version: 'Sa.' There is nothing to grasp. Where has it gone? He raises his staff and scatters it all at once.

Yunmen (Yunmen, a Chan master) asked a monk, 'How do you deal with the arrival of birth and death?' The master extended both hands and said, 'Give me back birth and death.'

A needle-eye fish swallows the great thousand worlds (Daqian Shijie, a concept in Buddhist cosmology referring to a vast universe containing countless worlds). A gnat spits out Mount Miaogao (Miaogao Shan, i.e., Mount Sumeru, the center of the Buddhist universe). The great void (Taixu, referring to emptiness, infinite space) encompasses everything without omission. All things return to the palm of the hand. Rising and falling, going and returning. The stone bridge is broken, and the whole body is black. Who knows that Huading (Huading, a mountain name) is Tiantai (Tiantai, a mountain name)?' (Yuanwu Qin (Yuanwu Qin, a Chan master))

'When hungry, eat; when sleepy, sleep. Outside the city of Chang'an (Chang'an, an ancient capital), a vast expanse of flat fields. Beyond the middle and the edge, detached from verbal explanations. The general does not recognize the Wuzhui horse (Wuzhui Ma, Xiang Yu's steed), and the rhinoceros in the sea wields its horn as a whip.' (Daitang Ding (Daitang Ding, a Chan master))

Yunmen (Yunmen) addressed the assembly: 'The entire earth is a gate of liberation (Jietuo Men, referring to the path to liberation). You waste the opportunity of the Dharma (Fofa, Buddhist teachings). Why don't you see that mountains are mountains and water is water?'

Shilin (Shilin, a Chan master) then said: 'The rambling Yunmen (Yunmen) doesn't make sense. Now, everyone on earth sees a mountain, but who would call it water? Seeing water, who would call it a mountain? Since it is not regarded as a Dharma (Fofa) gathering, what is called a gate of liberation (Jietuo Men)? My eyes were originally correct, but they became distorted because of the teacher. The teacher's fault is not the fault of sentient beings.' He shouts once.

Yunmen (Yunmen) asked a newly arrived monk, 'Where are you from?' He replied, 'Silla (Xinluo, an ancient Korean kingdom).' Yunmen said, 'What did you use to cross the sea?' He replied, 'The bandit army was utterly defeated.' Yunmen said, 'Why are you in my hands?' He replied, 'It just happens to be the master.' Yunmen said, 'Let you jump around.' The monk was speechless.

Cuifeng Xian (Cuifeng Xian, a Chan master) commented on Yunmen's (Yunmen) later words, saying: 'Hush, hush.' He also said: 'The old man Yunmen (Yunmen) is like a dragon's head and a snake's tail, letting this monk go. Why say 'in my hands'?' He should have been beaten severely. Weishan Zhe (Weishan Zhe, a Chan master) said: 'Yunmen (Yunmen) and Cuifeng (Cuifeng) only know how to climb higher step by step, but Dawei (Dawei, referring to Weishan Zhe himself) is not like that.' He should just laugh heartily. Haven't you heard of the 'killing sword, the life-giving sword'? Nantang Yu (Nantang Yu, a Chan master) said: 'This monk crossed the sea and just happened to fall into Yunmen's (Yunmen) hands. Cuifeng (Cuifeng) added fuel to the fire, which can be called a small effort with a big reward.' Benjue Yi (Benjue Yi, a Chan master) said: 'These two are headless and tailless fellows.' And composed a verse:

A Silla (Xinluo) mendicant (Nazi, referring to a monk) is rarely encountered.

風月詢來也略同。可惜為山爭一簣。徒勞賓主各無功。

雲門曰。三家村裡賣卜。東卜西卜。忽然卜著也不定。僧便問忽然卜著時如何。師曰伏惟伏惟。

賣卜三家村裡頭。吉兇禍福辨端由。忽然卜著僧來問。生死惟將一句酬。(本覺一)

雲門因僧問。秋初夏末。前程若有人問。作么生抵對。師曰大眾退後。曰過在甚麼處。師曰還我九十日飯錢來。

溈山喆云。者僧貪程太速。致使雲門隨索飯錢。而今還有識雲門者么。出來與大溈相見。良久云。不是弄潮手。休入洪波里。　昭覺勤云。者僧貪觀白浪。雲門見機而作。雖然斬釘截鐵。未是本分草料。有問崇寧。祇向它道。驢事未去。馬事到來。待伊如之若何。劈脊便打。　護國元云。據虎頭收虎尾則不無。斬釘截鐵猶欠一著。忽有人問護國。劈脊便打。待伊道過在甚麼處。向它道我不似雲門索飯錢。　天童華云。者僧有迎刃謀略。雲門具殺活手段。雖然如是。應庵門下更須勘過了打。　天童杰云。平如鏡面。險似刀山。者僧有破關底機謀。雲門善用不戰屈人兵底手段。雖然如是。鼻孔在靈隱手裡。　天寧琦云。放過即不可。作么生抵對。但向它道七十二棒翻成一百五十。過在什麼處。更道你但吃棒。我要者話行。　理安問云。雲門可謂知機

【現代漢語翻譯】 現代漢語譯本： 風月的詢問也大致相同，可惜就像堆山只差最後一筐土，白費了賓主雙方的功夫。

雲門（Yunmen，禪宗大師）說：『在三家村裡算命，東邊算算，西邊算算，忽然算準了也不一定。』有僧人便問：『忽然算準了時如何？』雲門說：『伏惟伏惟（Fú wéi fú wéi，謙卑的應答）。』

在三家村裡賣卜，吉兇禍福都能分辨清楚。忽然算到有僧人來問，生死大事只用一句話來酬答。（本覺一）

雲門因為有僧人問：『秋初夏末，如果有人問前程如何，該怎樣應對？』雲門說：『大眾退後。』僧人說：『過錯在哪裡？』雲門說：『還我九十日的飯錢來。』

溈山喆（Wéishān Zhé，禪宗大師）說：『這個僧人貪圖行程太快，導致雲門隨即索要飯錢。現在還有認識雲門的人嗎？出來與大溈相見。』良久后說：『不是弄潮高手，不要進入洪波之中。』昭覺勤（Zhāojué Qín，禪宗大師）說：『這個僧人貪看白浪，雲門見機而作。雖然斬釘截鐵，還不是本分的草料。』有人問崇寧（Chóngníng，地名），只對他說：『驢事未去，馬事到來。』等他怎麼樣？劈頭就打。護國元（Hùguó Yuán，禪宗大師）說：『據虎頭收虎尾則不無，斬釘截鐵還欠一著。』如果有人問護國，劈頭就打。等他說過錯在哪裡，就對他說：『我不像雲門索要飯錢。』天童華（Tiāntóng Huá，禪宗大師）說：『這個僧人有迎刃而解的謀略，雲門具有殺活手段。雖然如此，應庵（Yīng'ān，禪宗大師）門下更須勘驗過了再打。』天童杰（Tiāntóng Jié，禪宗大師）說：『平如鏡面，險似刀山。這個僧人有破關的機謀，雲門善用不戰而屈人之兵的手段。雖然如此，鼻孔在靈隱（Língyǐn，寺廟名）手裡。』天寧琦（Tiānníng Qí，禪宗大師）說：『放過即不可，該怎樣應對？』但對他說：『七十二棒翻成一百五十。』過錯在哪裡？更說：『你只管吃棒，我要這句話行。』理安問：『雲門可謂知機。』

【English Translation】 English version: The inquiries about romance and moonlight are roughly the same. It's a pity to contend for the last basket of earth when building a mountain, wasting the efforts of both host and guest.

Yunmen (Yunmen, a Chan master) said: 'Fortune-telling in the Three Families Village, divining east and divining west, it's uncertain if it will suddenly be accurate.' A monk then asked: 'What if it suddenly becomes accurate?' Yunmen said: 'Fú wéi fú wéi (伏惟伏惟, a humble response).'

Selling divination in the Three Families Village, distinguishing clearly between good fortune and disaster. Suddenly divining that a monk comes to ask, answering the great matter of life and death with just one sentence. (Benjue One)

Yunmen, because a monk asked: 'In early autumn and late summer, if someone asks about the future, how should one respond?' Yunmen said: 'Everyone step back.' The monk said: 'Where is the fault?' Yunmen said: 'Return my ninety days' worth of meal money.'

Weishan Zhe (Wéishān Zhé, a Chan master) said: 'This monk is too eager for the journey, causing Yunmen to immediately demand meal money. Are there still people who recognize Yunmen now? Come out and meet Dawei.' After a long silence, he said: 'If you are not a skilled wave rider, do not enter the great waves.' Zhaojue Qin (Zhāojué Qín, a Chan master) said: 'This monk greedily watches the white waves, Yunmen acts according to the situation. Although decisive, it is not the basic fodder.' Someone asked Chongning (Chóngníng, a place name), just tell him: 'The donkey's business has not gone, the horse's business has arrived.' What will he do? Strike him head-on. Huguo Yuan (Hùguó Yuán, a Chan master) said: 'To gather the tiger's head and tail is not impossible, but being decisive still lacks one move.' If someone asks Huguo, strike him head-on. When he says where the fault lies, tell him: 'I am not like Yunmen demanding meal money.' Tiantong Hua (Tiāntóng Huá, a Chan master) said: 'This monk has the strategy of meeting the blade, Yunmen has the means of killing and reviving. Even so, those under Ying'an (Yīng'ān, a Chan master) must examine it thoroughly before striking again.' Tiantong Jie (Tiāntóng Jié, a Chan master) said: 'As flat as a mirror, as dangerous as a mountain of knives. This monk has the strategy of breaking through the barrier, Yunmen is good at using the means of subduing the enemy without fighting. Even so, the nostrils are in Lingyin's (Língyǐn, a temple name) hands.' Tianning Qi (Tiānníng Qí, a Chan master) said: 'Letting it go is not possible, how should one respond?' Just tell him: 'Seventy-two blows turn into one hundred and fifty.' Where is the fault? Further say: 'You just take the blows, I want this saying to work.' Li'an asked: 'Yunmen can be said to be perceptive.'

觀變。善為切磋。檢點將來。亦是慈悲之故。有落草之談。諸人且如何委悉。去路一身輕似葉。高名千古重如山。

大眾退後。衲僧去就。豈用機關。那容體究。蓑翁老熟慣波瀾。橈棹不施船放溜。(天童覺)

夏末秋初萬萬千。石頭路滑腳皮穿。者僧劍刃翻身疾。也被雲門索飯錢。(石田薰)

蚌含明月。為君直剖。如何若何。秋蟲開口。久經行陣老將軍。不施寸刃取人首。行路難。行路難。愁腸一片。滿目江山。(山茨際)

雲門因僧問如何是法身向上事。師曰向上與汝道即不難。作么生會法身。曰請和尚鑒。師曰鑒即且置。作么生會法身。曰與么與么。師曰者個是長連床上學得底。我且問你法身還解吃飯么。僧無對。

保福展代云。欠它一粒也不得。　翠峰顯云。者僧將成九仞之山。不進一簣之土。過在什麼處。　積翠永云。雲門直得入泥入水。　昭覺勤云。雲門可謂驅耕夫之牛。奪饑人之食。權衡佛祖。龜鑑宗乘。所以後來尊宿各出眼目互相扶豎。雖然如是。祇明得法身邊事。未明得法身向上事。且如何是法身向上事。域中無背向。閫外有威權。　南堂靜云。者僧敢將遊艇子撩撥洞庭湖。殊不知雲門金鏃慣調曾百戰。鐵鞭多力恨無仇。若是大隨又且不然。者僧也拈卻。雲門也

架閣。且作么生會法身。良久云。任它滄海變。終不為君通。　天童杰云。雲門渾鋼打就生鐵鑄成。不動鉗錘火星迸散。永庵主冷處著把火。義出豐年。保福鬧處愛入頭。未免旁觀者哂。天童據款結案。也要諸方檢點。若檢點得出。生陷無間地獄。　南堂欲云。若論戰也個個立在轉處。者僧眨得眼來。槍頭早在雲門手裡。直得上天無路入地無門。翠峰更要進土在。還委悉么。箭穿紅日影。須是射鵰人。　古南門云。者僧吃飯不知下落。便問法身向上事。自非雲門明鑑秋毫。焉到水窮山盡。翠峰云將成九仞之山不進一簣之土。祇恐不是玉。是玉也大奇。

西江一吹竟無痕。三世如來一口吞。鳳隨龍肝香積飯。萬般嘗過不須論。(南堂靜)

未識雲門向上機。祇尋向下轉生疑。通身是飯如何吃。無口從來亦不饑。

一覺開眸見月光。披衣起坐倚南牕。細聽隔水笙歌響。祇為吹聲不按腔。(海舟慈)

香滿羅衣腹滿䇿。渾身綽約無縫隙。無端拭著潘郎顏。罵殺緣鬟紅粉客。(浹水洽)

雲門曰。平地上死人無數。過得荊棘林是好手。時有僧出曰。與么則堂中第一座有長處也。師曰蘇嚕囌嚕。

溈山喆云。若不是雲門。被者僧一問。幾乎將南作北。大溈即不然。與么則堂中第一座有長處

【現代漢語翻譯】 現代漢語譯本： 架閣（指僧人）。且如何領會法身（Dharmakāya，佛的法性之身）？（雲門）良久說，『任憑滄海變為桑田，我終究不會為你開方便之門。』 天童杰（禪師名號）說，『雲門（禪師名號）渾身如鋼鐵般堅硬，生鐵鑄就一般。不動用鉗子和錘子，火星也無法迸發。永庵主（禪師名號）在冷寂之處點燃一把火，意義在於預示豐收之年。保福（禪師名號）在熱鬧之處卻愛鉆牛角尖，難免讓旁觀者譏笑。』天童（禪師名號）根據事實結案，也要請各方禪師檢點。如果檢點得出問題，（此僧）便會生生陷入無間地獄。 南堂欲（禪師名號）說，『如果論及戰鬥，（雲門宗的僧人）個個都站在轉折之處。這僧人眨眼之間，槍頭早已在雲門（禪師名號）手中。』（雲門宗的禪法）直讓人上天無路，入地無門。翠峰（禪師名號）更要在此基礎上更進一步。還明白嗎？箭穿紅日之影，必須是射鵰之人。 古南門（禪師名號）說，『這僧人吃飯都不知道食物的下落，卻來問法身向上之事。如果不是雲門（禪師名號）明察秋毫，怎能到達水窮山盡之處？』翠峰（禪師名號）說，『將要堆成九仞高的山，卻不肯再進一步新增一筐土。只恐怕（這僧人）不是玉。如果是玉，那就太奇怪了。』 西江（指禪宗）一吹，便無痕跡。三世如來（Tathāgata，如來佛）一口吞。鳳髓龍肝般的香積飯（佛寺中的齋飯），萬般滋味都嘗過，便不須再論。（南堂靜） 未曾認識雲門（禪師名號）向上之機，只尋找向下而徒生疑惑。通身都是飯，如何吃得下？沒有口，從來也不覺得飢餓。 一覺醒來，睜眼看見月光。披衣起身，倚靠在南窗。仔細聽著隔水傳來的笙歌之聲，只因爲吹奏的聲音不合曲調。（海舟慈） 香氣充滿羅衣，腹中裝滿書策。渾身美好，沒有一絲縫隙。無端端地擦拭潘安（古代美男子）的容顏，定會招來那些依附權貴的紅粉佳人的謾罵。（浹水洽） 雲門（禪師名號）說，『平地上死人無數，過得了荊棘林才是好手。』當時有僧人出來說，『這麼說來，堂中第一座（指資歷最深的僧人）有長處啊。』（雲門）禪師說，『蘇嚕囌嚕（形容吞嚥的聲音）。』 溈山喆（禪師名號）說，『如果不是雲門（禪師名號），被這僧人一問，幾乎就要將南作北了。』大溈（禪師名號）卻不這樣認為，『這麼說來，堂中第一座有長處。』

【English Translation】 English version: Jiage (referring to a monk). Then how do you understand the Dharmakāya (the body of the Dharma, the embodiment of the Buddha's teachings)? (Yunmen) After a long silence, he said, 'Let the vast sea turn into mulberry fields, I will never open the door of convenience for you.' Tiantong Jie (a Zen master's name) said, 'Yunmen (a Zen master's name) is as hard as steel, cast from pig iron. Without using pliers and hammers, sparks cannot fly. Yong'an Zhu (a Zen master's name) lights a fire in a cold place, the meaning lies in predicting a bumper year. Baofu (a Zen master's name) loves to split hairs in a lively place, which inevitably makes onlookers laugh.' Tiantong (a Zen master's name) concludes the case based on the facts, and also asks all Zen masters to examine it. If the problem can be detected, (this monk) will be trapped in the Avīci hell. Nantang Yu (a Zen master's name) said, 'If we talk about fighting, (the monks of the Yunmen sect) all stand at the turning point. In the blink of an eye, the spearhead is already in the hands of Yunmen (a Zen master's name).' (The Zen of the Yunmen sect) directly makes people have no way to go to heaven and no door to enter the earth. Cuifeng (a Zen master's name) wants to go further on this basis. Do you understand? The arrow pierces the shadow of the red sun, it must be the person who shoots the eagle. Gu Nanmen (a Zen master's name) said, 'This monk doesn't even know where the food goes when he eats, but he asks about the upward matter of the Dharmakāya. If it weren't for Yunmen's (a Zen master's name) keen insight, how could he reach the end of the water and mountains?' Cuifeng (a Zen master's name) said, 'To build a mountain that is nine-仞 high, but unwilling to add another basket of soil. I'm afraid (this monk) is not jade. If it is jade, it would be very strange.' The West River (referring to Zen Buddhism) blows, and there is no trace. The Tathāgata (Buddha) of the three worlds swallows it in one gulp. The fragrant rice of the Sangharama (Buddhist monastery) like phoenix marrow and dragon liver, having tasted all kinds of flavors, there is no need to discuss it again. (Nantang Jing) Without knowing the upward opportunity of Yunmen (a Zen master's name), only seeking downward creates doubts. The whole body is rice, how can you eat it? Without a mouth, you never feel hungry. Waking up from a dream, opening my eyes and seeing the moonlight. Putting on my clothes and getting up, leaning against the south window. Listening carefully to the sound of Sheng and songs coming from across the water, only because the sound of playing does not match the tune. (Haizhou Ci) Fragrance fills the silk clothes, and the belly is full of books. The whole body is beautiful, without a single gap. Pointlessly wiping Pan An's (an ancient handsome man) face will surely attract the scolding of those rouge-powdered beauties who depend on the powerful. (Jia Shui Qia) Yunmen (a Zen master's name) said, 'Countless people die on flat ground, it is a good hand to pass through the thorny forest.' At that time, a monk came out and said, 'In that case, the first seat in the hall (referring to the most senior monk) has strengths.' (Yunmen) Zen master said, 'Suru suru (the sound of swallowing).' Weishan Zhe (a Zen master's name) said, 'If it weren't for Yunmen (a Zen master's name), being asked by this monk, he would almost mistake south for north.' Dawei (a Zen master's name) does not think so, 'In that case, the first seat in the hall has strengths.'

也。拈起拄杖問。你喚者個作什麼。若喚作拄杖子。眉須墮落。　黃龍南拈拂子云。若喚作拂子。是平地上死人。不喚作拂子。未透荊棘林在。　五祖演云。太平即不然。平地上個個丈夫。荊棘林里坐得是好手。何故。格。　泐潭清云。祇者拂子是荊棘林。諸人作么生過。直饒過得。也是猢孫系露柱。　云居莊云。平地上活人無數。入得荊棘林是好手。或有出來說長說短。拈拄杖便打。何故。水流濕。火就燥。禍福無門。惟人自召。

舉手攀南鬥。移身倚北辰。出頭天外看。誰是個般人。(水庵一)

聲如鳴玉靜邊門。誰信幽人不見君。花到海棠將寂寞。繡衣猶把麝香薰。(虛堂愚)

將軍令下閃旌旗。邊騎紛紛頓失威。縱有突然饒驟者。不知身已陷重圍。(斷橋倫)

龍蟠虎踞樹層層。勢入浮雲亦自崩。一種青山秋草里。路人誰拜漢文陵。(鐵容玄)

雲門示眾。古佛與露柱相交是第幾機。僧無語。師曰你問我與你道。僧遂問。師曰一條絳三十文。又代前語曰。南山起云。北山下雨。

博山來云。古佛在眾生肚裡結冬。眾生在古佛肚裡度夏。眾生不識古佛。古佛不識眾生。且道南山起云北山下雨是甚麼節文。拈拄杖云。向下文長。

南山云。北山雨。四七二三面相睹。

【現代漢語翻譯】 現代漢語譯本 也。拈起拄杖問：『你叫這個做什麼？』如果叫它做『拄杖子』，眉毛鬍鬚都要掉落。 黃龍南拈起拂塵說：『如果叫它做『拂塵』，那就是在平地上死人。』不叫它做『拂塵』，又還沒有穿透荊棘林。 五祖演說：『太平的時候就不是這樣了，平地上個個都是大丈夫，荊棘林里坐得都是好手。』為什麼呢？格！ 泐潭清說：『就是這個拂塵是荊棘林，你們要怎麼過？』即使過了，也像是猢猻被拴在露柱上。 云居莊說：『平地上活人無數，能進入荊棘林才是好手。』如果有人出來說長道短，拿起拄杖就打。為什麼呢？水往低處流，火往乾燥處燒。禍福沒有門路，都是人自己招來的。

舉手攀摘南斗星，轉身依靠北極星。探出身子在天外看，誰是這樣的人？（水庵一）

聲音像美玉鳴響，寂靜地關閉著邊境之門。誰相信隱居的人不見君王？海棠花到了凋零的時候將要寂寞，即使是繡衣使者，仍然用麝香來薰染。（虛堂愚）

將軍號令下達，旌旗閃耀。敵方的騎兵紛紛潰敗，失去了威風。縱然有突然襲擊而且速度很快的，也不知道自己已經陷入重重包圍。（斷橋倫）

龍盤踞，虎蹲坐，樹木層層疊疊。氣勢衝入浮雲，最終也會崩塌。只有那一片青山秋草之中，路過的人有誰會去拜謁漢文帝的陵墓呢？（鐵容玄）

雲門禪師向大眾開示：『古佛（指佛的法身）與露柱（寺院中支撐屋頂的柱子）相交，是第幾等機鋒？』僧人沒有回答。禪師說：『你問我，我就告訴你。』僧人於是發問。禪師說：『一條繩索三十文錢。』又代替前面的話語說：『南山升起云，北山下起雨。』

博山禪師說：『古佛在眾生的肚子里過冬，眾生在古佛的肚子里度夏。眾生不認識古佛，古佛也不認識眾生。』那麼，南山升起云，北山下起雨，又是什麼樣的節文呢？拈起拄杖說：『向下還有很長的文章。』

南山云，北山雨，四七二十八，二三得六，面面相覷。

【English Translation】 English version Also. Raising a staff, he asked: 'What do you call this?' If you call it a 'walking stick', your eyebrows and beard will fall off. Huanglong Nan, holding up a duster, said: 'If you call it a 'duster', that is a dead man on flat ground.' Not calling it a 'duster', you have not yet penetrated the thorny thicket. Wuzu Yan said: 'In times of peace, it is not like that. On flat ground, everyone is a great man; sitting in the thorny thicket, they are all experts.' Why? Kak! Letan Qing said: 'This duster itself is the thorny thicket. How do you all pass through it?' Even if you pass through, you are like a monkey tied to a pillar in the open. Yunzhu Zhuang said: 'On flat ground, there are countless living people; entering the thorny thicket makes you an expert.' If someone comes out to speak well or ill, pick up the staff and hit them. Why? Water flows downwards, fire burns upwards. Fortune and misfortune have no gate; people invite them themselves.

Raising a hand to pluck the Southern Dipper, turning to lean on the Northern Star. Sticking your head out to look beyond the heavens, who is such a person? (Shui'an Yi)

The sound is like jade chiming, quietly closing the border gate. Who believes that the recluse does not see the ruler? When the crabapple blossoms are about to wither, even the embroidered-robed envoy still uses musk to perfume them. (Xutang Yu)

The general's order is issued, and the flags flutter. The enemy cavalry collapses and loses its prestige. Even if there are sudden and swift attackers, they do not know that they have already fallen into a heavy encirclement. (Duanqiao Lun)

Dragons coil and tigers crouch, trees layer upon layer. The momentum rushes into the floating clouds, but it will eventually collapse. In this green mountain and autumn grass, who would worship the tomb of Emperor Wen of Han? (Tierong Xuan)

Yunmen showed the assembly: 'What is the level of interaction between the ancient Buddha (Gufo) (referring to the Dharmakaya of the Buddha) and the pillar (luzhu) (the pillar supporting the roof in the temple)?' The monks were silent. The master said: 'You ask me, and I will tell you.' The monk then asked. The master said: 'A rope costs thirty coins.' He also replaced the previous words, saying: 'The Southern Mountain (Nanshan) rises with clouds, and the Northern Mountain (Beishan) rains.'

Boshan said: 'The ancient Buddha spends the winter in the belly of sentient beings, and sentient beings spend the summer in the belly of the ancient Buddha. Sentient beings do not recognize the ancient Buddha, and the ancient Buddha does not recognize sentient beings.' Then, what kind of verse is it that the Southern Mountain rises with clouds and the Northern Mountain rains? Picking up the staff, he said: 'There is a long article below.'

Southern Mountain clouds, Northern Mountain rains, four times seven is twenty-eight, two times three is six, face to face.

新羅國里曾上堂。大唐國里未打鼓。苦中樂。樂中苦。誰道黃金如糞土。(翠峰顯)

一道神光。初不覆藏。超見緣也。是而無是。出情量也。當而無當。巖花之粉兮蜂房成蜜。野草之滋兮麝臍作香。隨類三尺一丈六。明明觸處露堂堂。(天童覺)

指上一輪明月。眉間萬里清光。誰家玉笛吹深夜。片片梅花透紙牕。(盟石息)

啞兒得夢向誰說。眼目動搖還吐舌。捉得海門千丈龍。有時放出翻成鱉。(鼎新翠)

雲門曰。鐙籠是你自己。把缽盂鐘飯底不是你自己。有僧問飯是自己時如何。師曰。者野狐精。三家村裡漢。又曰。來來。不是你道飯是自己。曰是。師曰驢年夢見三家村裡漢。

終朝䭚飯費工夫。不識鐙籠是缽盂。多少三家村裡漢。忙忙樹上捉鮎魚。(慈受深)

雲門到鵝湖。聞上堂曰。莫道未了底人長時浮逼逼地。設使了得底。明明知得有去處。尚乃浮逼逼地。師下堂問首座。適來和尚意作么生。座曰浮逼逼地。師曰首座久在此住。頭白齒黃作者個語話。曰上座又作么生。師曰要道即道。見即便見。若不見莫亂道。曰祇如道浮逼逼地又作么生。師曰。頭上著枷。腳下著杻。曰與么則無佛法也。師曰此是文殊普賢大人境界。

溈山喆云。大凡撥草瞻風須是其人

。雲門可謂青天霹靂。旱地震雷。直得百里魂慮變懾。不見道驚群須是英靈漢。敵勝還他獅子兒。　黃龍新云。雲門似錐錐地。首座以刀剜空。直饒齊下錐刀。未免頭上著枷腳下著杻。　寶掌白雲。雲門大似按劍鴻門。氣沖牛斗。其時雖有猛將如雲謀臣如雨。也祇得斂衽有分。何故。眼空宇宙誰當敵。三尺龍泉照膽寒。

雲門示眾。折半裂三針筒。鼻孔在什麼處。為我一一拈出來看。自代曰。上中下。

徑山杲云。倚門傍戶弄精魂。

昔年曾扣睦州關。負義忘恩當等閑。見說吳音俱變盡。語言渾是廣南蠻。(虛堂愚)

雲門問僧什麼處來。曰禮塔來。師曰謔我。曰某甲實禮塔來。師曰五戒也不持。

保福展云。智不責愚。　汾陽昭云。彼此相鈍置。

雲門示眾。拄杖化為龍。吞卻乾坤了也。山河大地甚處得來。

通玄奇云。雲門一期施設不妨新鮮。斟酌將來。也是抱贓叫屈。　靈隱禮云。雲門大似藏盡楚天月。猶存漢地星。者里則不然。拈拄杖云。拄杖子把定乾坤了也。山河大地分付阿誰。卓一下云。一人有慶。兆民賴之。

拄杖子吞卻乾坤。徒說桃花浪里奔。燒尾者不在拏雲攫霧。曝腮者何必喪膽亡魂。拈了也。聞不聞。直須灑灑落落。休更紛紛紜紜。七十二棒

【現代漢語翻譯】 現代漢語譯本： 雲門（Yunmen，禪宗大師）的教法，真可謂如青天霹靂，又如旱地突發雷霆，足以讓百里之內的魂魄都驚恐變色。不是說嗎，要讓眾人震驚，必須是英靈的豪傑；要戰勝強敵，還得是勇猛的獅子。黃龍新（Huanglongxin，禪宗大師）說，雲門（Yunmen）的教法就像用錐子錐地。首座卻像用刀剜空。即使同時用錐子和刀，也免不了頭上戴枷，腳下套杻。寶掌白雲（Baozhangbaiyun，禪宗大師）說，雲門（Yunmen）的陣勢，很像鴻門宴上的按劍而立，氣勢直衝牛鬥。當時即使有猛將如雲，謀臣如雨，也只能恭敬地退讓。為什麼呢？因為他眼空宇宙，誰能與他為敵？三尺長的龍泉劍，照得人膽寒。

雲門（Yunmen）向大眾開示：將一根完整的針筒折成兩半，再裂成三段，那麼針筒的鼻孔在哪裡呢？你們為我一一指出來看看。然後他自問自答說：上、中、下。

徑山杲（Jingshangao，禪宗大師）說：像倚門傍戶的女子，賣弄自己的精魂。

過去我曾叩拜睦州（Muzhou，地名）的關卡，如今卻把恩義忘記得一乾二淨。聽說吳地的口音都變了，說的話完全是廣南的土語。（虛堂愚（Xutangyu，禪宗大師））

雲門（Yunmen）問一個僧人從哪裡來。僧人說：『我從禮塔而來。』雲門（Yunmen）說：『你在戲弄我。』僧人說：『我確實是從禮塔而來。』雲門（Yunmen）說：『那麼五戒你也不持守嗎？』

保福展（Baofuzhan，禪宗大師）說：有智慧的人不責備愚笨的人。汾陽昭（Fenyangzhao，禪宗大師）說：彼此都在互相耽誤。

雲門（Yunmen）向大眾開示：拄杖變化成龍，把乾坤都吞沒了。那麼山河大地是從哪裡來的呢？

通玄奇（Tongxuanqi，禪宗大師）說：雲門（Yunmen）一時的施設，不妨說是新鮮別緻。但仔細推敲起來，也是抱了贓物喊冤。靈隱禮（Lingyinli，禪宗大師）說：雲門（Yunmen）很像把楚地的月亮都藏起來，只留下漢地的星星。我這裡卻不是這樣。拿起拄杖說：這拄杖子已經把乾坤掌握在手中了。山河大地交付給誰呢？然後用力一拄杖說：一人有慶，兆民賴之。

拄杖子吞沒了乾坤，只是徒勞地說在桃花浪里奔波。燒尾的人不在於拏雲攫霧，曝腮的人又何必喪膽亡魂。拈起來了，聽見了嗎？一定要灑灑脫脫，不要再紛紛紜紜。打七十二棒！

【English Translation】 English version: Yunmen's (Yunmen, a Zen master) teachings can be described as a thunderbolt from a clear sky, or a sudden thunder in a drought, enough to make the souls within a hundred miles terrified and discolored. Isn't it said that to shock the crowd, one must be a heroic figure; to defeat a strong enemy, one must be a brave lion. Huanglongxin (Huanglongxin, a Zen master) said that Yunmen's (Yunmen) teachings are like using an awl to pierce the ground. The chief monk, however, is like hollowing out the sky with a knife. Even if using both awl and knife at the same time, one cannot avoid wearing a yoke on the head and shackles on the feet. Baozhangbaiyun (Baozhangbaiyun, a Zen master) said that Yunmen's (Yunmen) posture is very much like holding a sword at the Hongmen Banquet, with an aura that soars to the heavens. Even if there were generals as numerous as clouds and strategists as plentiful as rain at that time, they could only respectfully retreat. Why? Because his eyes see the universe as empty, who can be his enemy? The three-foot-long Dragon Spring sword chills the heart.

Yunmen (Yunmen) instructed the assembly: If a complete needle tube is broken in half and then split into three sections, where is the nostril of the needle tube? Point them out to me one by one. Then he asked and answered himself: Above, middle, and below.

Jingshangao (Jingshangao, a Zen master) said: Like a woman leaning against the door, flaunting her essence.

In the past, I once knocked on the gate of Muzhou (Muzhou, a place name), but now I have forgotten kindness and righteousness completely. It is said that the Wu dialect has completely changed, and the language is entirely the local dialect of Guangnan. (Xutangyu (Xutangyu, a Zen master))

Yunmen (Yunmen) asked a monk where he came from. The monk said, 'I came from paying respects at the pagoda.' Yunmen (Yunmen) said, 'You are mocking me.' The monk said, 'I truly came from paying respects at the pagoda.' Yunmen (Yunmen) said, 'Then you do not uphold even the five precepts?'

Baofuzhan (Baofuzhan, a Zen master) said: The wise do not blame the foolish. Fenyangzhao (Fenyangzhao, a Zen master) said: We are all delaying each other.

Yunmen (Yunmen) instructed the assembly: The staff transforms into a dragon, swallowing the universe. Then where do the mountains, rivers, and earth come from?

Tongxuanqi (Tongxuanqi, a Zen master) said: Yunmen's (Yunmen) temporary arrangements may be said to be novel and unique. But upon careful consideration, it is like shouting injustice while holding stolen goods. Lingyinli (Lingyinli, a Zen master) said: Yunmen (Yunmen) is very much like hiding all the moon in Chu, leaving only the stars in Han. It is not like this here. Picking up the staff, he said: This staff has already grasped the universe in its hands. To whom shall the mountains, rivers, and earth be entrusted? Then, striking the ground forcefully with the staff, he said: One person is blessed, and the people rely on him.

The staff swallows the universe, only to speak in vain of rushing in the peach blossom waves. Those who burn their tails are not concerned with grasping clouds and seizing mist, and those who expose their gills need not lose their courage and souls. It is picked up, have you heard? One must be free and unrestrained, and no longer confused and chaotic. Seventy-two blows!

且輕恕。一百五十難放君。(翠峰顯)

養就黃龍變化材。驀然平地一聲雷。比圖對面教人見。吞卻乾坤吐出來。(佛鑒勤)

衲僧拄杖子。為龍卻不尊。橫拈吞佛祖。倒握撼乾坤。眼裡有睛皮有血。直須一棒一條痕。貍奴白牯休相笑。祇今親侍絕兒孫。(投子舒)

雲門舉馬大師道。一切語言是提婆宗。以此個為主。乃曰。好語。祇是無人問我。有僧便問。如何是提婆宗。師曰。西天九十六種。你是最下種。

翠峰顯云。赤幡被者僧奪了也。　資福玉云。馬大師以此個為主。錯過提婆宗。雲門恁么答話。還契馬大師也無。只如者僧。末後因甚不禮拜。

雲門問僧近離甚處。曰西禪。師曰西禪有何言句。僧展兩手。師與掌。僧曰某甲話在。師卻展兩手。僧無語。師便打。

虎頭虎尾一時收。凜凜威風四百州。卻問不知何太險。復云。放過一著。(翠峰顯)

將成之山不進一簣。老倒雲門坐而獲利。釣鰲釣鯨手段高。慣曾下海涉波濤。緩放急收自得便。浮家泛宅何飄飄。(月堂昌)

雲門問直歲甚處來。曰刈茅來。師曰刈得幾個祖師。曰三百個。師曰。朝打三千。暮打八百。東家杓柄長。西家杓柄短。又作么生。歲無語。師便打。

溈山喆云。直歲為眾竭力。

【現代漢語翻譯】 現代漢語譯本： 且輕恕。一百五十難放君。(翠峰顯)

養就黃龍變化材。驀然平地一聲雷。比圖對面教人見。吞卻乾坤吐出來。(佛鑒勤)

衲僧（指僧人）拄杖子（指禪杖）。為龍卻不尊。橫拈吞佛祖。倒握撼乾坤。眼裡有睛皮有血。直須一棒一條痕。貍奴（指貓）白牯（指白牛）休相笑。祇今親侍絕兒孫。(投子舒)

雲門舉馬大師道。一切語言是提婆宗（一種外道）。以此個為主。乃曰。好語。祇是無人問我。有僧便問。如何是提婆宗。師曰。西天九十六種（指九十六種外道）。你是最下種。

翠峰顯云。赤幡（指勝利的標誌）被者僧奪了也。資福玉云。馬大師以此個為主。錯過提婆宗。雲門恁么答話。還契馬大師也無。只如者僧。末後因甚不禮拜。

雲門問僧近離甚處。曰西禪。師曰西禪有何言句。僧展兩手。師與掌。僧曰某甲話在。師卻展兩手。僧無語。師便打。

虎頭虎尾一時收。凜凜威風四百州。卻問不知何太險。復云。放過一著。(翠峰顯)

將成之山不進一簣。老倒雲門坐而獲利。釣鰲（指釣大鱉）釣鯨手段高。慣曾下海涉波濤。緩放急收自得便。浮家泛宅何飄飄。(月堂昌)

雲門問直歲（指負責寺院事務的僧人）甚處來。曰刈茅來。師曰刈得幾個祖師。曰三百個。師曰。朝打三千。暮打八百。東家杓柄長。西家杓柄短。又作么生。歲無語。師便打。

溈山喆云。直歲為眾竭力。 English version: And lightly forgive. It is difficult to release you one hundred and fifty times. (Cuifeng Xian)

Having nurtured the talent to transform into a yellow dragon. Suddenly, a thunderclap on flat ground. Trying to make people see face to face. Swallowing the universe and spitting it out. (Fojian Qin)

The staff of a monk (N僧, refers to a monk). Though it could be a dragon, it is not respected. Holding it horizontally, it swallows Buddhas and Patriarchs. Holding it upside down, it shakes the universe. Eyes with pupils and skin with blood. One strike must leave a mark. Cat (貍奴, refers to cat) and white ox (白牯, refers to white ox), stop laughing at each other. Only now serving closely, cut off descendants. (Touzi Shu)

Yunmen quoted Great Master Ma, saying: 'All language is the doctrine of the Tirthikas (提婆宗, a type of heretics).' Taking this as the main point, he said, 'Good words, but no one asks me.' A monk then asked, 'What is the doctrine of the Tirthikas?' The Master said, 'Among the ninety-six kinds (西天九十六種, refers to ninety-six kinds of heretics) in the Western Heaven, you are the lowest kind.'

Cuifeng Xian said, 'The red banner (赤幡, refers to the symbol of victory) has been seized by that monk.' Zifu Yu said, 'Great Master Ma took this as the main point and missed the doctrine of the Tirthikas. Yunmen answered in this way, did he agree with Great Master Ma or not? As for that monk, why didn't he bow in the end?'

Yunmen asked a monk where he had recently come from. He said, 'Xichan.' The Master said, 'What sayings are there in Xichan?' The monk spread out both hands. The Master slapped him. The monk said, 'My words are still there.' The Master then spread out both hands. The monk was speechless. The Master then struck him.

The tiger's head and tiger's tail are gathered at once. The awe-inspiring power shakes four hundred states. But asking why it is so dangerous. Then said, 'Letting go of one move.' (Cuifeng Xian)

A mountain about to be completed fails for want of one basket of earth. Old Yunmen sits and gains profit. The skill of fishing for Ao (釣鰲, refers to fishing for giant turtles) and whales is high. Accustomed to going to the sea and wading through waves. Slowly releasing and quickly retrieving, one gains convenience. Floating home and drifting house, how fluttering. (Yuetang Chang)

Yunmen asked the Director (直歲, refers to the monk in charge of temple affairs) where he came from. He said, 'From cutting thatch.' The Master said, 'How many Patriarchs did you cut?' He said, 'Three hundred.' The Master said, 'Strike three thousand in the morning, strike eight hundred in the evening. The handle of the ladle is long in the east, the handle of the ladle is short in the west. What else?' The Director was speechless. The Master then struck him.

Weishan Zhe said, 'The Director exerts his strength for the sake of the assembly.'

【English Translation】 And lightly forgive. It is difficult to release you one hundred and fifty times. (Cuifeng Xian) Having nurtured the talent to transform into a yellow dragon. Suddenly, a thunderclap on flat ground. Trying to make people see face to face. Swallowing the universe and spitting it out. (Fojian Qin) The staff of a monk (N僧, refers to a monk). Though it could be a dragon, it is not respected. Holding it horizontally, it swallows Buddhas and Patriarchs. Holding it upside down, it shakes the universe. Eyes with pupils and skin with blood. One strike must leave a mark. Cat (貍奴, refers to cat) and white ox (白牯, refers to white ox), stop laughing at each other. Only now serving closely, cut off descendants. (Touzi Shu) Yunmen quoted Great Master Ma, saying: 'All language is the doctrine of the Tirthikas (提婆宗, a type of heretics).' Taking this as the main point, he said, 'Good words, but no one asks me.' A monk then asked, 'What is the doctrine of the Tirthikas?' The Master said, 'Among the ninety-six kinds (西天九十六種, refers to ninety-six kinds of heretics) in the Western Heaven, you are the lowest kind.' Cuifeng Xian said, 'The red banner (赤幡, refers to the symbol of victory) has been seized by that monk.' Zifu Yu said, 'Great Master Ma took this as the main point and missed the doctrine of the Tirthikas. Yunmen answered in this way, did he agree with Great Master Ma or not? As for that monk, why didn't he bow in the end?' Yunmen asked a monk where he had recently come from. He said, 'Xichan.' The Master said, 'What sayings are there in Xichan?' The monk spread out both hands. The Master slapped him. The monk said, 'My words are still there.' The Master then spread out both hands. The monk was speechless. The Master then struck him. The tiger's head and tiger's tail are gathered at once. The awe-inspiring power shakes four hundred states. But asking why it is so dangerous. Then said, 'Letting go of one move.' (Cuifeng Xian) A mountain about to be completed fails for want of one basket of earth. Old Yunmen sits and gains profit. The skill of fishing for Ao (釣鰲, refers to fishing for giant turtles) and whales is high. Accustomed to going to the sea and wading through waves. Slowly releasing and quickly retrieving, one gains convenience. Floating home and drifting house, how fluttering. (Yuetang Chang) Yunmen asked the Director (直歲, refers to the monk in charge of temple affairs) where he came from. He said, 'From cutting thatch.' The Master said, 'How many Patriarchs did you cut?' He said, 'Three hundred.' The Master said, 'Strike three thousand in the morning, strike eight hundred in the evening. The handle of the ladle is long in the east, the handle of the ladle is short in the west. What else?' The Director was speechless. The Master then struck him. Weishan Zhe said, 'The Director exerts his strength for the sake of the assembly.'

到雲門面前力盡神疲。何故。棋逢敵手難藏興。水到滄溟始是波。　徑山杲云。直歲無語。有三百個祖師證明。雲門令雖行。要且棒頭無眼。　溈山果云。者僧若具眼。見雲門恁么道。但云和尚休要把髻投衙。擬議之間。隨手便摵。不惟慶快平生。亦乃參學眼正。　天寧琦云。大小云門卻被直歲勘破。　法林音云。相罵饒你接㭰。相唾饒你潑水。

雲門因僧問。一切智通無障礙時如何。師曰埽地潑水相公來。

埽地潑水相公來。人人明鏡掛高臺。碧油幢下呵呵笑。青眼何妨特地開。(慈受深)

埽地潑水相公來。聲高隘喝繡旗開。天上玉麟來瑞世。堪作人間將相才。(水庵一)

一切智通無障礙。埽地潑水相公來。覿面當機如激電。寒山撫掌笑咍咍。(拙庵光)

雲門因僧問如何是教外別傳一句。師曰對眾將來。曰直得恁么時如何。師曰照從何立。

萬峰蔚云。雲門大師一收一放。累及學人分疏不下。若問嵩山如何是教外別傳一句。當時震聲一喝。直教學人悟去。乃頌。

教外無言號別傳。別傳心印訥無言。馬師一喝輕拈出。不屬瞿曇話正偏。

雲門因有講僧參。經時乃曰。未到雲門時。恰似初生月。及乎到后。曲彎彎地。師得知乃召問。是你道否。曰是。師曰。

【現代漢語翻譯】 現代漢語譯本： 到雲門（Yunmen，禪宗大師）面前，力氣耗盡，精神疲憊。為什麼呢？因為棋逢對手，難以隱藏興奮之情；水流到了滄溟（滄溟，大海）才算是真正的波濤。徑山杲（Jingshan Gao，禪師名號）說，直歲（zhí suì，寺院中的一種職務）無話可說，有三百個祖師可以證明。雲門（Yunmen）的命令雖然施行，但棒頭卻沒有眼睛。溈山果（Weishan Guo，禪師名號）說，這個僧人如果具有慧眼，見到雲門（Yunmen）這樣說，只需說『和尚你還是別把髮髻投到衙門裡去吧』。稍微猶豫一下，就隨手打他。不只是慶幸平生，也是參學者的眼睛端正。天寧琦（Tianning Qi，禪師名號）說，了不起的雲門（Yunmen）卻被直歲（zhí suì）看破了。法林音（Falin Yin，禪師名號）說，罵人讓你接話，吐唾沫讓你潑水。

雲門（Yunmen）因為有僧人問：『一切智通達無障礙時如何？』雲門（Yunmen）回答說：『掃地潑水的相公來了。』

掃地潑水的相公來了，人人像明鏡一樣高掛著。在碧油幢（bì yóu chuáng，古代官員出行時用的儀仗）下呵呵地笑著，青眼（qīng yǎn，喜愛、重視的眼神）不妨特別地張開。（慈受深，Cishou Shen，禪師名號）

掃地潑水的相公來了，聲音高亢，大聲呼喝，繡旗展開。天上麒麟降臨，是為瑞世，堪當人間將相之才。（水庵一，Shui'an Yi，禪師名號）

一切智通達無障礙，掃地潑水的相公來了。面對面，當機立斷，如閃電一般。寒山（Hanshan，唐代詩人，常被認為是禪宗的化身）拍手大笑。（拙庵光，Zhuo'an Guang，禪師名號）

雲門（Yunmen）因為有僧人問：『如何是教外別傳一句？』雲門（Yunmen）回答說：『當著大眾說出來。』僧人說：『直接這樣說的時候如何？』雲門（Yunmen）回答說：『照從何處立？』

萬峰蔚（Wanfeng Wei，禪師名號）說，雲門（Yunmen）大師一收一放，連累得學人分辨不清。如果問嵩山（Songshan，山名）如何是教外別傳一句，當時就震聲一喝，直接讓學人領悟。於是作頌：

教外沒有言語，號稱別傳，別傳的心印難以言說。馬祖（Mazu，禪宗大師）一喝就輕易地拈了出來，不屬於瞿曇（Qutan，釋迦摩尼）所說的正與偏。

雲門（Yunmen）因為有講經的僧人來參訪，經過一段時間后說：『沒到雲門（Yunmen）的時候，恰似初生的月亮；等到來了之後，卻是彎彎曲曲的。』雲門（Yunmen）得知后就召來詢問：『是你說的嗎？』僧人回答說：『是。』雲門（Yunmen）說：

【English Translation】 English version: Arriving before Yunmen (Yunmen, a Zen master), one's strength is exhausted and spirit weary. Why? Because meeting a worthy opponent, it's difficult to hide one's excitement; only when water reaches the vast ocean (Cangming, the great sea) does it become a true wave. Jingshan Gao (Jingshan Gao, a Zen master's name) said, the duty officer (zhí suì, a position in the monastery) has nothing to say; three hundred patriarchs can attest to it. Although Yunmen's (Yunmen) commands are carried out, the staff has no eyes. Weishan Guo (Weishan Guo, a Zen master's name) said, if this monk has the eye of wisdom, seeing Yunmen (Yunmen) speak like this, he only needs to say, 'Monk, you should stop trying to submit your topknot to the yamen (yamen, government office)!' Hesitate even slightly, and he should be struck down immediately. This would not only be a joyous occasion in one's life but also rectify the student's vision. Tianning Qi (Tianning Qi, a Zen master's name) said, the great Yunmen (Yunmen) was seen through by the duty officer (zhí suì). Falin Yin (Falin Yin, a Zen master's name) said, I'll let you catch my words when I scold, and I'll let you splash water when I spit.

Yunmen (Yunmen) asked a monk, 'What is it like when all wisdom is unobstructed?' The master replied, 'The official who sweeps the floor and sprinkles water has arrived.'

'The official who sweeps the floor and sprinkles water has arrived; everyone is like a bright mirror hanging high. Under the green oil banner (bì yóu chuáng, ceremonial parasol used by officials), they laugh heartily; why not open the blue eyes (qīng yǎn, eyes of favor and appreciation) especially wide?' (Cishou Shen, Cishou Shen, a Zen master's name)

'The official who sweeps the floor and sprinkles water has arrived; the voice is loud, the shout is clear, and the embroidered banner is unfurled. A jade unicorn descends from heaven, a sign of a prosperous age, worthy of becoming a general or minister in the human world.' (Shui'an Yi, Shui'an Yi, a Zen master's name)

'All wisdom is unobstructed; the official who sweeps the floor and sprinkles water has arrived. Face to face, responding instantly, like a flash of lightning. Hanshan (Hanshan, a Tang dynasty poet, often considered an incarnation of Zen) claps his hands and laughs heartily.' (Zhuo'an Guang, Zhuo'an Guang, a Zen master's name)

Yunmen (Yunmen) asked a monk, 'What is the phrase that is a special transmission outside the teachings?' The master replied, 'Bring it forth before the assembly.' The monk said, 'What about when it's directly like this?' The master replied, 'Where does the illumination stand?'

Wanfeng Wei (Wanfeng Wei, a Zen master's name) said, Master Yunmen (Yunmen)'s one gathering and one release have caused students to be unable to distinguish clearly. If you ask Songshan (Songshan, a mountain name), 'What is the phrase that is a special transmission outside the teachings?' at that moment, he would shout loudly, directly causing the student to awaken. Thus, he composed a verse:

'Outside the teachings, there are no words, called a special transmission; the mind-seal of the special transmission is difficult to express. Mazu (Mazu, a Zen master) easily picked it out with a shout; it does not belong to the right or wrong spoken of by Qutan (Qutan, Shakyamuni).'

Yunmen (Yunmen) had a sutra-lecturing monk come to visit. After some time, the monk said, 'Before arriving at Yunmen (Yunmen), it was like a crescent moon; after arriving, it is crooked and bent.' Yunmen (Yunmen), upon hearing this, summoned the monk and asked, 'Did you say that?' The monk replied, 'Yes.' Yunmen (Yunmen) said,

甚好。吾問汝作么生是初生月。僧乃斫額作望月勢。師曰。你如此。已后失卻目在。僧旬日復來。師又問你還會也無。曰未會。師曰你問我。僧便問如何是初生月。師曰曲彎彎地。僧罔措。後果然失目。

瑯玡覺云。且道佛法還有靈驗么。如今若有人問如何是初生月。向道經堂前打板聲。　白雲端云。者僧失卻目。雲門和鼻孔不見。雖然如是。家住州西。　黃龍新云。語驚時聽。得無動機。若謂者僧失雙目。入地獄如箭射。　東禪觀云。者僧雙目雖失。光射九天。雲門兩眼雖存。前明後暗。

雲門新月曲彎彎。管見初明豹一斑。點鐵化為金玉易。勸人除卻是非難。(慈受深)

恰似初生月。兩口無一舌。到了曲彎彎。把火入牛欄。問它以手便斫額。猴黑誰知有猴白。向後失目果然是。要見長人過深水。(月堂昌)

不惜渾身入虎穴。腮邊直欲將須捋。擬思回首隔雲泥。謾道恰似初生月。初生月。曲彎彎。一重金鎖兩重關。腦後雙瞳何得失。寒光直射鬥牛間。(百愚斯)

雲門因僧問死向甚麼處去。師曰在甚麼處。

天童杰云。雲門秉殺人刀活人劍。檢點將來。要且不知去處。忽有問華藏死向甚麼處去。祇向它道。薰風自南來。殿閣生微涼。　蔗庵范云。韶陽老漢望尊寰宇。氣挺

【現代漢語翻譯】 現代漢語譯本： 一位僧人問趙州禪師，『什麼是初生之月？』（初生月：新月）僧人於是用手在額頭上比劃，做出望月的姿勢。趙州禪師說：『你這樣做，以後會失去眼睛的。』過了十天，這位僧人又來了。趙州禪師又問他：『你現在明白了嗎？』僧人說：『不明白。』趙州禪師說：『你問我。』僧人便問：『如何是初生之月？』趙州禪師說：『彎彎曲曲的。』僧人不知所措。後來果然瞎了眼睛。

瑯玡覺禪師說：『難道佛法還有靈驗嗎？』現在如果有人問什麼是初生之月，就告訴他經堂前的打板聲。 白雲端禪師說：『這位僧人失去了眼睛，雲門禪師的鼻孔也看不見了。雖然如此，家住在州西。』 黃龍新禪師說：『言語驚動世人聽聞，卻無動機。如果說這位僧人失去了雙眼，那麼入地獄就像箭一樣快。』 東禪觀禪師說：『這位僧人雙眼雖然失去，光芒卻射向九天。雲門禪師兩眼雖然還在，卻是前明後暗。』

雲門的新月彎彎曲曲，管中窺豹只能看到一點。點鐵成金容易，勸人消除是非卻難。（慈受深禪師）

恰似初生之月，兩口卻沒有一條舌頭。到了彎彎曲曲的時候，把火放入牛欄。問他，卻用手在額頭上比劃。誰知道猴子黑的時候，猴子白的時候。向後失去眼睛果然是真的，要見高人需要過深水。（月堂昌禪師）

不惜渾身進入虎穴，臉頰邊想要捋鬍須。想要回頭卻隔著雲泥。胡說恰似初生之月。初生之月，彎彎曲曲。一重金鎖兩重關。腦後的雙瞳怎麼會失去？寒光直射斗牛之間。（百愚斯禪師）

雲門禪師因為有僧人問：『死後往哪裡去？』禪師說：『在什麼地方？』

天童杰禪師說：『雲門禪師秉持殺人刀和活人劍。檢查起來，卻不知道去處。如果有人問華藏死後往哪裡去，就告訴他：薰風從南邊吹來，殿閣里感到微微涼意。』蔗庵范禪師說：『韶陽老漢德高望重，氣概挺拔。』

【English Translation】 English version: A monk asked Zen Master Zhaozhou, 'What is the newly born moon?' (Newly born moon: crescent moon). The monk then gestured on his forehead, imitating the act of looking at the moon. Zen Master Zhaozhou said, 'If you do that, you will lose your eyes in the future.' Ten days later, the monk came again. Zen Master Zhaozhou asked him again, 'Do you understand now?' The monk said, 'I don't understand.' Zen Master Zhaozhou said, 'You ask me.' The monk then asked, 'What is the newly born moon?' Zen Master Zhaozhou said, 'Curved and crooked.' The monk was at a loss. Later, he indeed went blind.

Zen Master Langye Jue said, 'Does the Buddha-dharma still have efficacy?' Now, if someone asks what the newly born moon is, just tell them it's the sound of the clapper in front of the meditation hall. Zen Master Baiyun Duan said, 'This monk lost his eyes, and Zen Master Yunmen's nostrils are also invisible. Even so, his home is in the west of the state.' Zen Master Huanglong Xin said, 'Words startle the ears of the world, yet there is no motive. If you say this monk lost both eyes, then entering hell is as fast as an arrow.' Zen Master Dongchan Guan said, 'Although this monk's eyes are lost, their light shines into the nine heavens. Although Zen Master Yunmen's eyes are still there, they are bright before and dark after.'

Yunmen's new moon is curved and crooked; seeing a spot on a leopard through a tube only reveals a small part. Turning iron into gold is easy, but persuading people to eliminate right and wrong is difficult. (Zen Master Cishen Shen)

It's just like the newly born moon, two mouths but not one tongue. When it reaches the curved and crooked stage, put fire into the cattle pen. When asked, he gestures on his forehead. Who knows when the monkey is black, when the monkey is white. Losing his eyes later is indeed true; to see a great person, one needs to cross deep water. (Zen Master Yuetang Chang)

Not hesitating to enter the tiger's den with one's whole body, wanting to stroke the beard at the cheek. Wanting to turn back but separated by clouds and mud. Nonsense, it's just like the newly born moon. The newly born moon, curved and crooked. One layer of golden lock, two layers of barrier. How could the pupils behind the head be lost? The cold light shines directly between the Dipper and the Ox constellations. (Zen Master Baiyu Si)

Zen Master Yunmen, because a monk asked, 'Where does one go after death?' The Zen master said, 'Where is it?'

Zen Master Tiantong Jie said, 'Zen Master Yunmen wields the sword that kills and the sword that gives life. Examining it, one doesn't know where to go. If someone asks where Huazang goes after death, just tell them: The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Zen Master Zhe'an Fan said, 'The old man of Shaoyang is highly respected and his spirit is upright.'

神州。具定今古之眼。有定古今之辨。被人問個去處。總屬茫然。或有問顯聖死向甚麼處去。祇向它道。門前綠水潺潺急。屋后春山疊亂青。

雲門示眾。直得觸目無滯達。得名身句身。一切法空。山河大地是名身。亦不可得。喚作三昧。性海俱備。猶是無風匝匝之波。直得忘知于覺。覺即佛性。喚作無事人。更須知有向上一竅在。

天童覺云。賓主不諳。二俱有過。各與二十棒。祇如向上一竅又作么生。犀因玩月紋生角。像被雷驚花入牙。　徑山杲云。潑油救火渾閒事。雪上加霜愁殺人。　平陽忞云。收拾詩書歸舊隱。鳥啼花笑一般春。　報恩琇云。雲門慈悲之故。而有落草之談。

雲門因僧問不起一念還有過也無。師曰須彌山。

圓通善云。此公案或云才擬問早是須彌山。或云如須彌山。八風吹不動。千古鎮長安。或云爲人難透如須彌山。要且未夢見雲門在。除是桶子底脫。紅絲線斷。方知總不恁么。不見道。三句明一句。一句明三句。三一不相涉。分明向上路。　天童杰云。大小云門話頭也不識。　徑山琇云。者僧無量劫來著此貼肉汗衫。若不遇雲門作家。難為脫卻。

不生一念豈通宗。真偽分於一句中。筑著眼花兼杜口。須彌當面作屏風。(洞山聰)

一念不起須彌山

【現代漢語翻譯】 現代漢語譯本： 神州（中國的古稱）。具備鑑別古今的能力，能夠分辨古今的差異。如果有人問你它的去處，你卻完全茫然不知。或者有人問，顯聖（指已開悟之人）死後會去哪裡？你就這樣回答他：『門前的綠水，潺潺地急速流淌；屋后的春山，重重疊疊，一片青翠。』

雲門（禪宗大師）向大眾開示：『要做到接觸任何事物都能暢通無阻，通達無礙，從而獲得名身句身（通過名相和語言表達真理的能力）。一切法皆空。山河大地就是名身，但也是不可執著的。』這叫做三昧（一種精神境界，指專注和冥想的狀態），自性之中本就具備一切。但這仍然像是無風時水面上的層層波紋。要做到忘卻知覺，知覺即是佛性。這叫做無事人（指擺脫世俗事務，達到自由自在境界的人）。更要知道還有向上的一竅存在（指超越一切相對概念，達到絕對真理的途徑）。』

天童覺（禪宗大師）說：『賓（指客觀）主（指主觀）之間互不瞭解，雙方都有過錯，各自應該挨二十棒。』那麼，這向上的一竅又該如何理解呢？就像犀牛因為玩賞月亮而在角上生出紋路，大象因為受到雷聲驚嚇而將花紋印入牙齒一樣。 徑山杲（禪宗大師）說：『用潑油來救火，完全是白費力氣；雪上加霜，更是讓人愁苦不堪。』 平陽忞（禪宗大師）說：『收拾好詩書，歸隱到原來的地方，鳥兒啼叫，花兒綻放，一切都和春天一樣美好。』 報恩琇（禪宗大師）說：『雲門（禪宗大師）是出於慈悲的緣故，才有了落草之談（指爲了適應眾生的根器而使用方便的說法）。』

雲門（禪宗大師）因為有僧人問：『不起一個念頭，還有過錯嗎？』雲門回答說：『須彌山（佛教中的聖山，象徵巨大和不可動搖）。』

圓通善（禪宗大師）說：『這個公案（禪宗案例）或者說才剛想問，就已經像須彌山一樣了。或者說像須彌山一樣，八風（指利、衰、毀、譽、稱、譏、苦、樂）吹不動，千百年來鎮守長安。或者說，讓人難以看透，就像須彌山一樣。但你還沒有夢見到雲門（禪宗大師）的存在。除非是桶子底脫落（比喻徹底覺悟），紅絲線斷（比喻斷絕一切牽掛），才能知道根本就不是這樣。』沒聽過嗎？三句之中明白一句，一句之中明白三句，三句和一句互不相干，清清楚楚地通向向上之路。 天童杰（禪宗大師）說：『大小云門（禪宗大師）的話頭也不認識。』 徑山琇（禪宗大師）說：『這個僧人無量劫以來都穿著這件貼身的汗衫（比喻執著），如果不是遇到雲門（禪宗大師）這樣的大師，很難脫下來。』

不生一念豈能通達禪宗？真假就在一句話中分辨。如果觸及到，就會眼花繚亂，同時也會閉口不言。須彌山就在眼前，卻成了屏風。（洞山聰）

一念不起，就是須彌山。

【English Translation】 English version: Shenzhou (ancient name for China). Possessing the eyes to discern the past and present, and the ability to distinguish between them. If someone asks you about its whereabouts, you are completely at a loss. Or if someone asks, 『Where does a manifested saint (referring to an enlightened person) go after death?』 You simply tell them, 『The green waters in front of the gate flow rapidly and murmuring; the spring mountains behind the house are layered and lush green.』

Yunmen (a Chan master) instructed the assembly: 『One must achieve unobstructed and unimpeded access to everything one encounters, thereby attaining the name-body and phrase-body (the ability to express truth through names and language). All dharmas are empty. Mountains and rivers are the name-body, but they are also not to be clung to.』 This is called samadhi (a state of mental concentration and meditation), and the self-nature is inherently complete with everything. But this is still like ripples on the water's surface when there is no wind. One must reach the point of forgetting knowledge and perception; perception is Buddha-nature. This is called a 'no-affairs person' (referring to someone who is free from worldly affairs and has attained a state of freedom). Furthermore, one must know that there is an upward aperture (referring to the path to absolute truth that transcends all relative concepts).』

Tiantong Jue (a Chan master) said: 『If the guest (objective) and host (subjective) do not understand each other, both are at fault and each should receive twenty blows.』 Then, how should this upward aperture be understood? It is like a rhinoceros growing patterns on its horn from admiring the moon, or an elephant imprinting patterns into its tusks from being startled by thunder. Jingshan Gao (a Chan master) said: 『Using oil to put out a fire is completely futile; adding frost to snow is even more distressing.』 Pingyang Min (a Chan master) said: 『Pack up your poetry and books and return to your old hermitage; the birds sing and the flowers bloom, everything is as beautiful as spring.』 Baoen Xiu (a Chan master) said: 『Yunmen (a Chan master) spoke of 'falling into the grass' (using expedient teachings to suit the capacities of sentient beings) out of compassion.』

Yunmen (a Chan master) was asked by a monk: 『Is there fault in not giving rise to a single thought?』 Yunmen replied: 『Mount Sumeru (the sacred mountain in Buddhism, symbolizing greatness and immovability).』

Yuantong Shan (a Chan master) said: 『This koan (Chan case) either says that as soon as you think of asking, it is already like Mount Sumeru. Or it says that like Mount Sumeru, it cannot be moved by the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure), and it has guarded Chang'an for thousands of years. Or it says that it is difficult for people to see through, like Mount Sumeru. But you have not yet dreamed of Yunmen (a Chan master)'s existence. Unless the bottom of the bucket falls out (a metaphor for complete enlightenment), and the red thread breaks (a metaphor for severing all attachments), then you will know that it is not like this at all.』 Haven't you heard? Understand one phrase within three phrases, and understand three phrases within one phrase; the three and the one do not interfere with each other, and clearly lead to the upward path. Tiantong Jie (a Chan master) said: 『He doesn't even recognize the topic of Great and Small Yunmen (Chan masters).』 Jingshan Xiu (a Chan master) said: 『This monk has been wearing this close-fitting undershirt (a metaphor for clinging to attachments) for countless kalpas. If he hadn't met a master like Yunmen (a Chan master), it would be difficult to take it off.』

How can one penetrate Chan without ceasing a single thought? Truth and falsehood are distinguished in a single phrase. If touched, one will be dazzled and speechless. Mount Sumeru is right in front of you, yet it becomes a screen. (Dongshan Cong)

Not giving rise to a single thought is Mount Sumeru.

。就中崎嶇路行難。競向海門遙仰望。四溟浩渺七金寒。(正覺逸)

作者縱橫終不虛。應機涌出須彌盧。人窮不到金剛際。相逐年年役路途。(黃龍南)

不起一念須彌山。逐語隨言會轉難。錦鱗赪尾平生事。剛被平人把釣竿。(楊無為)

石筍抽條。泥牛吼月。誰料同舟自吳越。應機涌出須彌山。一念不起何處雪。金剛寶劍當頭截。(昭覺勤)

須彌山聳見還難。煙水茫茫萬仞攢。欲覓雲門端的處。把住清風一問看。(地藏恩)

明鏡當臺湛如水。無端特地起塵埃。積成山嶽面前立。千手大悲擘不開。(佛性泰)

不起一念須彌山。韶陽法施意非慳。肯來兩手相分付。擬去千尋不可攀。滄海闊。白雲間。莫將毫髮著其間。假雞聲韻難瞞我。未肯饃糊放過關。(天童覺)

一波才動眾波隨。汩沒塵寰幾個知。突兀須彌橫宇宙。縱橫妙用更由誰。(疏山如)

天寒霜落月沉西。清夜迢迢鶴夢迷。海底日輪紅似火。行人猶聽五更雞。(憨山清)

玉勒青驄控早春。金裝寶劍耀龍文。幾多失意沙場士。日望樓蘭起暮云。(天章玉)

焦桐歷歷自悠揚。一曲梅花五月香。何事當人猶不薦。徒勞指上聽宮商。(法林音)

宗鑒法林卷四十九 卍新續藏第

【現代漢語翻譯】 現代漢語譯本：崎嶇的道路行走艱難，人們爭相遙望海邊。廣闊的四海寒冷而深邃。（正覺逸） 作者的才華縱橫馳騁，終究不會落空。應機而發，涌現出須彌山（Sumeru，佛教宇宙觀中的中心山）。人們窮盡一生也無法到達金剛（Vajra，堅固不壞之物）的邊際，年復一年地奔波在塵世的道路上。（黃龍南） 不起一個念頭，如同須彌山（Sumeru，佛教宇宙觀中的中心山）般巍然不動。逐字逐句地去理解佛法，反而更加困難。錦鯉紅尾本是尋常事，卻被普通人用釣竿釣起。（楊無為） 石筍抽出新芽，泥牛對著月亮吼叫。誰料到同船之人來自吳越（古代地名，泛指江南地區）。應機而發，涌現出須彌山（Sumeru，佛教宇宙觀中的中心山）。如果不起一個念頭，又何處會有雪呢？金剛（Vajra，堅固不壞之物）寶劍當頭斬截。（昭覺勤） 須彌山（Sumeru，佛教宇宙觀中的中心山）高聳，想要見到它仍然很難。煙霧瀰漫，水波浩渺，萬仞高峰層疊。想要尋覓雲門（Yunmen，禪宗宗派名）的真諦，不如抓住清風問上一問。（地藏恩） 明鏡高懸，清澈如水。無緣無故地生起塵埃。積聚成山嶽，聳立在面前。千手大悲（Avalokiteśvara，觀音菩薩的別稱）也無法劈開。（佛性泰） 不起一個念頭，如同須彌山（Sumeru，佛教宇宙觀中的中心山）般巍然不動。韶陽（Shaoyang，地名，也指韶陽禪師）施法，意不在吝嗇。肯將佛法雙手相授，想要攀登千尋高峰卻不可及。滄海廣闊，白雲悠閑。不要將絲毫雜念摻雜其中。模仿雞叫的聲音難以瞞過我，不會輕易放你過關。（天童覺） 一個波浪才動，無數波浪隨之而起。沉沒在塵世中的人有幾個知曉？突兀的須彌山（Sumeru，佛教宇宙觀中的中心山）橫亙宇宙，縱橫的妙用又由誰來主宰？（疏山如） 天氣寒冷，霜降，月亮西沉。清冷的夜晚，白鶴在夢中迷失。海底的太陽紅得像火，行人仍然聽到五更雞的啼叫。（憨山清） 用玉做的馬籠頭，駕馭著青色的駿馬奔馳在早春。金色的馬鞍，寶劍閃耀著龍紋。多少失意的沙場將士，日夜盼望著樓蘭（Loulan，古代西域國名）升起暮云。（天章玉） 燒焦的桐木琴，發出悠揚的樂聲。一曲梅花，在五月里飄香。為何當面卻不認識？徒勞地在指尖上聽著宮商角徵羽。（法林音） 宗鑒法林卷四十九 卍新續藏第

【English Translation】 English version: The rugged road is difficult to travel, people compete to look afar towards the sea gate. The vast four seas are cold and deep. (Zhengjue Yi) The author's talent roams freely and will not be in vain. Responding to the occasion, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) emerges. People exhaust their lives and cannot reach the edge of Vajra (Vajra, an indestructible object), traveling the path of the world year after year. (Huanglong Nan) Not arising a single thought is like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), towering and unmoving. Understanding the Dharma word by word is even more difficult. A carp with a red tail is a common thing, but it is caught by an ordinary person with a fishing rod. (Yang Wuwei) Stone bamboo shoots sprout, a mud cow roars at the moon. Who would have thought that fellow travelers come from Wu and Yue (ancient place names, referring to the Jiangnan region). Responding to the occasion, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) emerges. If a single thought does not arise, where will there be snow? The Vajra (Vajra, an indestructible object) sword cuts off the head. (Zhaojue Qin) Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) is towering, it is still difficult to see it. The smoke is vast, the water is boundless, and ten thousand Ren peaks are stacked. If you want to find the true meaning of Yunmen (Yunmen, a Zen sect), it is better to grab the breeze and ask. (Dizang En) A bright mirror hangs high, clear as water. For no reason, dust arises. Accumulating into mountains, standing in front of you. Thousand-hand Great Compassion (Avalokiteśvara, another name for Guanyin Bodhisattva) cannot split it open. (Foxing Tai) Not arising a single thought is like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), towering and unmoving. Shaoyang (Shaoyang, a place name, also refers to Zen Master Shaoyang) practices Dharma, not intending to be stingy. Willing to hand over the Dharma with both hands, wanting to climb a thousand Xun peaks is unattainable. The sea is vast, the white clouds are leisurely. Do not mix any distracting thoughts into it. Imitating the sound of a rooster is difficult to deceive me, I will not easily let you pass. (Tiantong Jue) As soon as one wave moves, countless waves follow. How many people in the world know this? The towering Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) spans the universe, who controls the wonderful use of the vertical and horizontal? (Shushan Ru) The weather is cold, frost falls, and the moon sets in the west. In the cold night, the crane is lost in a dream. The sun at the bottom of the sea is as red as fire, and travelers still hear the crowing of the fifth watch rooster. (Hanshan Qing) Using a jade bridle, driving a green horse galloping in early spring. The golden saddle, the sword shines with dragon patterns. How many frustrated soldiers in the battlefield, day and night looking forward to Loulan (Loulan, an ancient Western Region country) rising evening clouds. (Tianzhang Yu) The scorched paulownia zither emits a melodious sound. A plum blossom song, fragrant in May. Why don't you recognize it when you face it? It is useless to listen to the Gong, Shang, Jiao, Zheng, and Yu on your fingertips. (Falin Yin) Zongjian Falin Volume 49 卍 New Continued Collection No.

66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十

集云堂　編

大鑒下七世

雲門因僧問如何是清凈法身。師曰花葯欄。曰便恁么去時如何。師曰金毛獅子。

翠峰顯云。太無端。　昭覺勤云。還知者僧問處與雲門答處么。若知得。兩口無一舌。若不知。未免顢頇。　天童覺云。賊來須打。客來須待。雲門翠峰二俱作家。者里莫有便恁么去者么。切忌撞頭磕額。　應庵華云。沙里努眼睛。

花葯欄。莫顢頇。星在秤兮不在盤。便與么。太無端。金毛獅子大家看。(翠峰顯)

遊子奔馳不少安。但知門外逐歌歡。自家田地荒來久。祇看人間花葯欄。(枯木成)

金谷春光常滿眼。紅藥花梢香爛熳。昨夜西風一陣寒。遍地殘芳落何限。王孫醉倒不知歸。猶向欄邊索金盞。(上方益)

清凈法身花葯欄。眉毛刺倒須彌山。誰將玉笛傳悽怨。吹過蘆藂明月灣。(佛智裕)

春蘭秋菊有園林。獨許佳人得細吟。一句不幹音律事。詩瓢碎把酒頻斟。(本徹源)

東橋西澗是吾家。轉盻煙霞萬疊遮。十二峰頭都有月。空留笛里見梅花。(破巖繼)

雲門曰。佛法太煞有。祇是舌頭短。良久曰。長也。

天童覺云。雲門大師雖然

【現代漢語翻譯】 現代漢語譯本 宗鑒法林卷五十

集云堂 編

大鑒下七世

雲門（Yunmen，禪師名）因有僧人問：『如何是清凈法身？』雲門禪師回答說：『花葯欄。』僧人又問：『如果就這樣領會過去，會怎麼樣呢？』雲門禪師回答說：『金毛獅子。』

翠峰顯（Cuifeng Xian，禪師名）說：『太無端了。』昭覺勤（Zhaojue Qin，禪師名）說：『還知道那個僧人提問的地方和雲門禪師回答的地方嗎？如果知道，兩張嘴沒有一條舌頭。如果不知道，未免糊里糊塗。』天童覺（Tiantong Jue，禪師名）說：『賊來了就應該打，客人來了就應該招待。雲門禪師和翠峰禪師都是內行。這裡莫非有就這樣領會過去的人嗎？切記不要撞頭磕額。』應庵華（Ying'an Hua，禪師名）說：『沙子里努眼睛。』

花葯欄，莫糊塗。星在秤上不在盤。便這樣，太無端。金毛獅子大家看。（翠峰顯）

遊子奔波沒有多少安寧，只知道在門外追逐歌舞歡笑。自家的田地荒蕪很久了，只看人間花葯欄。（枯木成）

金谷的春光常滿眼，紅藥花梢香氣濃郁。昨夜西風一陣寒冷，遍地殘花落了多少。王孫醉倒不知道回家，還向欄邊索要金盃。（上方益）

清凈法身花葯欄，眉毛刺倒須彌山（Mount Sumeru）。誰將玉笛傳遞淒涼幽怨，吹過蘆葦叢生的明月灣。（佛智裕）

春蘭秋菊自有園林，唯獨允許佳人能夠細細吟詠。一句與音律無關的話，詩瓢打碎了，頻頻斟酒。（本徹源）

東橋西澗是我的家，轉眼間煙霞遮蔽萬重山。十二峰頭都有明月，空留笛聲中見到梅花。（破巖繼）

雲門禪師說：『佛法太有了，只是舌頭短。』停頓了很久說：『長了。』

天童覺禪師說：『雲門大師雖然』

【English Translation】 English version Zongjian Falin, Scroll 50

Compiled by Jiyun Hall

Seventh Generation from Dajian

A monk asked Yunmen (Yunmen, name of a Chan master), 'What is the pure Dharma body?' Yunmen replied, 'Flower and medicine railing.' The monk then asked, 'What if one goes on like that?' Yunmen replied, 'Golden-haired lion.'

Cuifeng Xian (Cuifeng Xian, name of a Chan master) said, 'Too absurd.' Zhaojue Qin (Zhaojue Qin, name of a Chan master) said, 'Do you know the place where that monk asked and the place where Yunmen answered? If you know, two mouths have not one tongue. If you don't know, you will inevitably be muddle-headed.' Tiantong Jue (Tiantong Jue, name of a Chan master) said, 'If a thief comes, you must strike him; if a guest comes, you must treat him. Yunmen and Cuifeng are both experts. Is there anyone here who goes on like that? Be careful not to bump your head.' Ying'an Hua (Ying'an Hua, name of a Chan master) said, 'Trying to find eyes in the sand.'

Flower and medicine railing, don't be muddle-headed. The star is on the scale, not in the pan. If it's like this, it's too absurd. Everyone, look at the golden-haired lion. (Cuifeng Xian)

The traveler rushes about without much peace, only knowing to chase after songs and laughter outside the door. His own fields have been barren for a long time, only looking at the flower and medicine railing in the human world. (Kumu Cheng)

The spring scenery of Jingu is always full of eyes, the red peony flower tips are fragrant and bright. Last night, a cold west wind blew, and countless fallen flowers covered the ground. The prince is drunk and doesn't know how to go home, still asking for a golden cup by the railing. (Shangfang Yi)

The pure Dharma body is the flower and medicine railing, the eyebrows pierce Mount Sumeru (Mount Sumeru). Who is passing on the sad and resentful sound of the jade flute, blowing through the moonlit bay of reeds. (Fozhi Yu)

Spring orchids and autumn chrysanthemums have their own gardens, only allowing beautiful women to chant softly. A sentence that has nothing to do with music, the poetry gourd is broken, and wine is poured frequently. (Benche Yuan)

The east bridge and west stream are my home, in the blink of an eye, the mist and clouds cover ten thousand mountains. There is a moon on every one of the twelve peaks, leaving only the plum blossoms seen in the flute sound. (Poyan Ji)

Yunmen said, 'The Buddha-dharma is too much, it's just that the tongue is short.' After a long pause, he said, 'It's long now.'

Tiantong Jue said, 'Although Great Master Yunmen'

自起自倒。要且車不橫推。理無曲斷。　徑山杲云。向道莫行山下路。果聞猿叫斷腸聲。　天寧琦云。雲門原不知有佛法。一個個舌頭遍覆十方世界。特地說無說有說短說長。好劈口便掌。且道天寧意在什麼處。河裡失錢河裡捷。　寶壽新云。佛法兩字在雲門手裡。以為一件奇貸。殊不知在新長老門下。一些也用不著。何則。撐大門又短。作火叉又長。

此處無金指示人。梅花開遍古皇春。填溝塞壑情無限。遊子依然瞎兩睛。(越機敏)

雲門因僧問如何是學人自己。師曰遊山玩水。曰如何是和尚自己。師曰賴遇維那不在。

法林音云。且道和尚自己與學人自己是同是別。

南嶽山前徑山後。瀑布聲如雷電㖃。拈卻笠子露頂行。蹋斷草鞋赤腳走。(佛慧泉)

杖藜林下步莓苔。擾擾勞生眼未開。好似落花隨綠水。一時流出洞中來。(地藏恩)

遊山玩水事尋常。早晚歸來𩯭欲霜。蹋破草鞋回首看。數聲𤠔叫白雲鄉。(開福寧)

遊山玩水數如麻。誰識韶陽老作。家截斷跛師三寸舌。回頭總是舊生涯。(肯堂充)

東村王大翁。從來不識字。卻將別人田。喚作自己地。(絕象鑒)

是處桃源路。何須別問津。一溪紅雨亂。送盡武陵春。(思懶融)

雲門

【現代漢語翻譯】 現代漢語譯本 自起自倒：自己站起來，自己倒下去。意思是說一切都是自作自受，自己的行為決定了自己的結果。 要且車不橫推：關鍵在於車子不能橫著推。比喻做事要順應規律，不能強來。 理無曲斷：道理不能被歪曲判斷。說明要公正客觀地看待事物。 徑山杲（Jingshan Gao，人名）說：『想要悟道就不要走山下平坦的路，如果聽到猿猴的叫聲，會讓人肝腸寸斷。』 天寧琦（Tianning Qi，人名）說：『雲門（Yunmen，禪宗祖師）原本就不知道有什麼佛法，（他的弟子們）個個舌頭能覆蓋整個十方世界，特別喜歡說沒有的說成有，說短的說成長。』最好劈頭就給他一巴掌。那麼天寧（Tianning，地名）的用意在哪裡呢？就像在河裡丟了錢，又在河裡撈回來一樣。 寶壽新（Baoshou Xin，人名）說：『佛法這兩個字在雲門（Yunmen，禪宗祖師）手裡，被當成一件稀奇的貨物。殊不知在我們新長老這裡，一點用處都沒有。』為什麼呢？因為撐大門又太短，做火叉又太長，比喻不合適，不中用。 這裡沒有金子可以指示你，梅花開遍了古老的春天。填滿山溝，堵塞山谷，情意無限，但遊子依然是瞎了雙眼。（越機敏） 雲門（Yunmen，禪宗祖師）因為有僧人問：『什麼是學人的自己？』雲門（Yunmen，禪宗祖師）回答說：『遊山玩水。』僧人又問：『什麼是和尚的自己？』雲門（Yunmen，禪宗祖師）回答說：『幸虧今天維那（Vina，寺院中的一種職務）不在。』 法林音（Falin Yin，人名）說：『那麼和尚的自己與學人的自己是相同還是不同呢？』 南嶽山（Nanyue Mountain，山名）前，逕山（Jing Mountain，山名）后，瀑布的聲音像雷電一樣轟鳴。脫掉斗笠，露出頭頂行走，踩斷草鞋，赤腳行走。（佛慧泉） 拄著枴杖在林下走過長滿青苔的地面，世人紛紛擾擾，勞碌一生，雙眼卻未曾睜開。好似落花隨著綠水，一時都流出洞穴。（地藏恩） 遊山玩水是很平常的事情，早晚歸來鬢髮都要變白了。踩破草鞋，回頭看去，幾聲猿猴的叫聲在白雲繚繞的鄉村迴盪。（開福寧） 遊山玩水的人多如麻，誰能認識韶陽（Shaoyang，地名）老人的作為？截斷跛腳老師的三寸舌頭，回頭一看，一切還是原來的樣子。（肯堂充） 東村的王大翁（Wang Da Weng，人名），從來不識字，卻把別人的田地，當成自己的土地。（絕象鑒） 到處都是通往桃花源的路，何必另外打聽渡口？一條溪流飄落著無數的桃花，紛紛揚揚，送走了武陵（Wuling，地名）的春天。（思懶融） 雲門（Yunmen，禪宗祖師）

【English Translation】 English version 'Self-rising, self-falling': Rising on one's own, falling on one's own. It means that everything is self-inflicted; one's own actions determine one's own results. 'The key is that the cart cannot be pushed sideways': The key is that the cart cannot be pushed sideways. It is a metaphor for doing things in accordance with the rules and not forcing them. 'Reason cannot be distorted': Reason cannot be judged in a distorted way. It means that things should be viewed fairly and objectively. Jingshan Gao (person's name) said: 'If you want to realize the Tao, don't take the flat road down the mountain. If you hear the sound of monkeys, it will break your heart.' Tianning Qi (person's name) said: 'Yunmen (Zen master) originally didn't know anything about the Buddha Dharma. (His disciples) each have tongues that can cover the entire ten directions of the world, and they especially like to say that what is not there is there, and what is short is long.' It's best to slap him in the face. So what is Tianning's (place name) intention? It's like losing money in the river and getting it back in the river. Baoshou Xin (person's name) said: 'The two words Buddha Dharma in Yunmen's (Zen master) hands are regarded as a rare commodity. Little do they know that in our new elders' place, it is of no use at all.' Why? Because it is too short to support the big door, and too long to make a fire fork, a metaphor for being unsuitable and useless. There is no gold here to point you to, plum blossoms bloom all over the ancient spring. Filling the ditches and blocking the valleys, the affection is infinite, but the wanderer is still blind. (Yue Jimin) Yunmen (Zen master) because a monk asked: 'What is the self of a learner?' Yunmen (Zen master) replied: 'Traveling mountains and rivers.' The monk asked again: 'What is the self of a monk?' Yunmen (Zen master) replied: 'Fortunately, the Vina (a position in the monastery) is not here today.' Falin Yin (person's name) said: 'Then are the monk's self and the learner's self the same or different?' In front of Nanyue Mountain (mountain name), behind Jing Mountain (mountain name), the sound of the waterfall is like thunder and lightning. Take off your hat and walk with your head exposed, break your straw shoes and walk barefoot. (Fohui Quan) Walking under the forest with a cane, the world is bustling and busy, working hard all their lives, but their eyes have never been opened. It's like fallen flowers following the green water, all flowing out of the cave at once. (Dizang En) Traveling mountains and rivers is a common thing, sooner or later when you return, your temples will turn white. Breaking your straw shoes, looking back, the sound of monkeys echoes in the white clouds. (Kaifu Ning) There are as many people traveling mountains and rivers as there are hemp seeds, who can recognize the actions of the old man Shaoyang (place name)? Cut off the three-inch tongue of the lame teacher, and looking back, everything is still the same as before. (Kentang Chong) Wang Da Weng (person's name) in Dongcun has never been literate, but he regards other people's fields as his own land. (Juexiang Jian) Everywhere is the road to Peach Blossom Spring, why bother asking for a ferry? Countless peach blossoms fall in a stream, fluttering and fluttering, sending off the spring of Wuling (place name). (Si Lanrong) Yunmen (Zen master)

因僧問。弒父弒母佛前懺悔。弒佛弒祖向什麼處懺悔。師曰露。

天童華云。光孝著一轉語。不是老僧見處。亦非垂手為人。何故。字經三寫。烏焉成馬。　育王雪云。雲門具殺人不眨眼底手段。被者僧輕輕一拶。直得無言可對。無理可伸。

石火流星曾未急。璇璣電轉一何遲。雲門露字突然出。著眼看時鷂子飛。(正覺逸)

露。超宗越祖。人言渠爇返魂香。我道伊撾涂毒鼓。(天童覺)

椎鑼擂鼓轉船頭。席捲波翻喊激流。赤腳上船乘快便。順風相送下揚州。(卍庵顏)

斗換風雷㖃。星移海岳昏。誰知席帽下。元是昔時人。(退谷云)

萬山日出連天照。人入桃源半是仙。才向漁郎話歸去。不知身世幾千年。(大嶺丕)

雲門上堂。因聞鐘聲乃曰。世界與么廣闊。為什麼向鐘聲披七條。僧無語。師曰七里灘頭多蛤子。

鐘聲披起郁多羅。碧眼胡兒沒奈何。一箭雙鵰隨手落。拈來原是柵中鵝。(徑山杲)

七里灘頭多蛤子。太陽一出口俱開。平生肝膽雖然露。俊鶻何曾逐臭來。(無庵全)

世子從來有大病。藥醫無效為年深。耆婆老有神通術。偏向膏肓穴上針。(南石琇)

雲門示眾。三乘十二分教。達磨西來。放過即不可。若不放過。不

【現代漢語翻譯】 現代漢語譯本： 有僧人問：『弒父弒母，在佛前懺悔；弒佛弒祖，向什麼地方懺悔？』雲門文偃禪師回答：『露。』

天童華禪師評論說：『光孝禪師的這句轉語，不是我這個老和尚能理解的，也不是輕易能教導別人的。為什麼呢？文字經過多次抄寫，烏鴉就可能變成馬了。』

育王雪禪師評論說：『雲門禪師具備殺人不眨眼的手段，卻被這個僧人輕輕一問，弄得無話可說，無理可辯。』

石火流星也嫌慢，璇璣電轉也嫌遲。雲門禪師的『露』字突然而出，睜眼看時，就像鷂子已經飛走了。（正覺逸禪師）

『露』，超越宗派，超越祖師。人們說他點燃了返魂香，我說他敲響了涂毒鼓。（天童覺禪師）

椎鑼擂鼓，調轉船頭，席捲波浪，呼喊著衝過激流。赤腳上船，多麼快捷方便，順風相送，直下揚州。（卍庵顏禪師）

斗轉星移，風雷變幻，天昏地暗。誰知道席帽之下，原來是昔日之人。（退谷云禪師）

萬山日出，光照連天，人入桃源，半是神仙。才向漁人說起歸去，不知身世已經幾千年。（大嶺丕禪師）

雲門禪師上堂說法，因為聽到鐘聲，就說：『世界如此廣闊，為什麼向鐘聲披七條袈裟？』僧人無語。禪師說：『七里灘頭多蛤子。』

鐘聲披起郁多羅（uttara，袈裟），碧眼胡兒也無可奈何。一箭雙鵰，隨手而落，拈起來一看，原來是柵欄中的鵝。（徑山杲禪師）

七里灘頭多蛤子，太陽一出，全都張開。平生肝膽雖然顯露，但俊俏的鶻鷹，何曾追逐臭味而來？（無庵全禪師）

世子向來有大病，藥醫無效，因為病入膏肓多年。即使耆婆（Jivaka，古代名醫）有神通之術，也只能在膏肓穴上扎針。（南石琇禪師）

雲門禪師開示大眾：三乘十二分教（佛教經典的三種分類和十二種體裁），達磨（Bodhidharma，禪宗始祖）西來，放過就不可追回。如果不放過，不...

【English Translation】 English version: A monk asked: 'If one kills one's father and mother, one can repent before the Buddha. But if one kills the Buddha and the Patriarchs, where can one repent?' Yunmen Wenyan (Unmon Zenji) replied: 'Reveal.'

Tiantong Hua (Tendō Kakan) commented: 'This turning word of Guangxiao (Kōshō) is not something this old monk can understand, nor is it something to easily teach others. Why? Because after writing a character three times, a crow can become a horse.'

Yu Wangxue (Ikuō Setsu) commented: 'Yunmen (Unmon) possesses the means to kill without blinking an eye, yet he was lightly questioned by this monk, leaving him speechless and without reason to offer.'

Even a shooting star is too slow, the celestial sphere's rotation is too slow. Yunmen's (Unmon's) word 'Reveal' suddenly appears, and when you open your eyes to look, the hawk has already flown away. (Zhengjue Yi)

'Reveal' transcends sects and ancestors. People say he lights the incense of returning souls, I say he beats the drum of poisoned coating. (Tiantong Jue)

Beating gongs and drums, turning the bow of the boat, sweeping waves, shouting through the rapids. Barefoot on the boat, how quick and convenient, sent downwind, straight to Yangzhou. (Wan'an Yan)

The Dipper shifts, wind and thunder change, the stars move, the sea and mountains darken. Who knows under the straw hat, it is the person of old. (Tui Gu Yun)

Ten thousand mountains, the sun rises, shining to the sky, people enter the Peach Blossom Spring, half are immortals. Only when speaking of returning to the fisherman, one does not know how many thousands of years have passed. (Da Ling Pi)

Yunmen (Unmon) ascended the hall. Upon hearing the sound of the bell, he said: 'The world is so vast, why wear the seven-striped robe towards the sound of the bell?' The monks were silent. The master said: 'There are many clams on the shore of Seven Mile Beach.'

The sound of the bell drapes the Uttara (uttara, upper robe), the blue-eyed barbarian is helpless. An arrow strikes two eagles, falling at hand, picking it up, it turns out to be a goose in the fence. (Jingshan Gao)

There are many clams on the shore of Seven Mile Beach, when the sun rises, they all open. Although one's heart and liver are revealed, the swift falcon never chases after the stench. (Wu'an Quan)

The prince has always had a great illness, medicine is ineffective because the illness has been deep-rooted for many years. Even if Jivaka (Jivaka, ancient famous doctor) has supernatural powers, he can only insert needles into the acupoints of the heart and diaphragm. (Nan Shi Xiu)

Yunmen (Unmon) instructed the assembly: The Three Vehicles and Twelve Divisions of Teachings (three categories and twelve genres of Buddhist scriptures), Bodhidharma (Bodhidharma, the first patriarch of Zen) came from the West, once let go, it cannot be recovered. If not let go, not...

消一喝。

翠峰顯舉畢。喝一喝云。大眾。好喝。且道落在什麼處。若要鼻孔遼天。辨取者一喝。　開先金云。辨即辨矣。三乘十二分教著在什麼處。直饒你知得著處分明。三十棒一棒也少你不得。何故。放過即不可。

雲門因僧問如何是祖師西來意。師曰沒即道。或曰長連床上有粥有飯。或曰山河大地。

有時順水流舟去。轉柁看看又逆風。船到岸時人出陸。山重重又水重重。(絕象鑒)

黃金與瓦礫。恣意亂拋擲。高價無人酬一。地成狼藉。(竹屋簡)

雲門示眾。直得乾坤大地無纖毫過患。猶是轉句。不見一色始是半提。更須知有全提時節。

烏石道云。雲門雷聲甚大雨點全無。百尺竿頭弄險。是非海里橫身。更有全提底時節。祇堪惆悵不堪陳。(松源岳)

雲門示眾。盡十方世界乾坤大地。以拄杖畫一畫曰。百雜碎。

翠峰顯云。者漢是即是。要且未有出身路。如今拄杖在翠峰手裡。復橫按云。東西南北甚處得來。　古南門云。二老向萬仞崖頭垂手。不妨各有出身之路。雖然如是。無風匝匝之波。　古梅志云。者兩個各向拄杖里躲跟。卻來倚勢欺人。將謂無能出其右者。殊不知六百年後性命俱落在海印手裡。活也死也總不由伊。大眾。要見么。擲下拄杖。

【現代漢語翻譯】 現代漢語譯本： 消一聲喝。

翠峰顯舉完畢。喝一聲說：『大眾，好喝！且說落在什麼地方？若要鼻孔朝天，辨取這一喝。』開先金說：『辨即辨矣，三乘十二分教（佛教的各種教義分類）著落在什麼地方？縱然你知道得著處分明，三十棒一棒也少不了你。何故？放過即不可。』

雲門因僧人問：『如何是祖師西來意？』雲門說：『沒即道。』或說：『長連床上有粥有飯。』或說：『山河大地。』

有時順水流舟去，轉舵看看又逆風。船到岸時人出陸，山重重又水重重。（絕象鑒）

黃金與瓦礫，恣意亂拋擲。高價無人酬一，地成狼藉。（竹屋簡）

雲門開示大眾：『直得乾坤大地無纖毫過患，猶是轉句。不見一色始是半提。更須知有全提時節。』

烏石道說：『雲門雷聲甚大雨點全無。百尺竿頭弄險，是非海里橫身。更有全提底時節，祇堪惆悵不堪陳。』（松源岳）

雲門開示大眾：『盡十方世界乾坤大地，以拄杖畫一畫說：百雜碎。』

翠峰顯說：『這漢是即是，要且未有出身路。如今拄杖在翠峰手裡。』復橫按說：『東西南北甚處得來？』古南門說：『二老向萬仞崖頭垂手，不妨各有出身之路。雖然如是，無風匝匝之波。』古梅志說：『這兩個各向拄杖里躲跟，卻來倚勢欺人。將謂無能出其右者。殊不知六百年後性命俱落在海印手裡。活也死也總不由伊。』大眾，要見么？擲下拄杖。

【English Translation】 English version: A single shout.

After Cui Feng Xian finished speaking, he gave a shout and said, 'Great assembly, a good shout! But tell me, where does it land? If you want your nostrils to reach the sky, discern this shout.' Kai Xian Jin said, 'Discernment is discernment, but where do the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines) fall? Even if you know the place clearly, you won't escape thirty blows, not even one less. Why? Because letting it go is not permissible.'

A monk asked Yun Men, 'What is the meaning of the Patriarch's coming from the West?' Yun Men said, 'No meaning is the meaning.' Or he said, 'There is congee and rice on the long bed.' Or he said, 'Mountains, rivers, and the great earth.'

Sometimes the boat goes with the current, turning the rudder to see it against the wind again. When the boat reaches the shore, people go ashore, mountains upon mountains and waters upon waters. (Jue Xiang Jian)

Gold and rubble, thrown about at will. No one offers a high price, the ground becomes a mess. (Zhu Wu Jian)

Yun Men addressed the assembly, 'Even if the universe and the great earth are without the slightest fault, it is still a turning phrase. Not seeing a single color is only half the matter. You must also know there is a time for the whole matter.'

Wu Shi Dao said, 'Yun Men's thunder is loud but there is no rain. Playing dangerously on a hundred-foot pole, throwing oneself into the sea of right and wrong. There is also a time for the whole matter, only fit for lamentation, not for presentation.' (Song Yuan Yue)

Yun Men addressed the assembly, 'Encompassing the ten directions of the world, the universe and the great earth,' he drew a line with his staff and said, 'A hundredfold smash.'

Cui Feng Xian said, 'This fellow is right, but he still has no way out. Now the staff is in Cui Feng's hand.' He then held the staff horizontally and said, 'Where did it come from, east, west, north, and south?' Gu Nan Men said, 'The two old men are letting their hands hang down at the edge of a ten-thousand-foot cliff, each having their own way out. Even so, there are ripples without wind.' Gu Mei Zhi said, 'These two are each hiding behind their staffs, relying on their power to bully people. They think no one can surpass them. Little do they know that six hundred years later, their lives will all fall into the hands of Hai Yin. Whether they live or die is not up to them.' Great assembly, do you want to see it? He threw down the staff.

展兩手云。天臺華頂秀。南嶽石橋高。

雲門因僧問如何是最初一句。師曰七九六十三。

七九六十三。休云是對談。當機如不薦。更去問瞿曇。(本覺一)

雲門到陳操尚書家。操問。儒書即不問。三乘十二分教自有座主。作么生是衲僧行腳事。師曰尚書曾問幾人來。曰即今問上座。師曰。即今且置。作么生是教意。曰黃卷赤軸。師曰。此是文字語言。作么生是教意。曰。口欲談而詞喪。心欲緣而慮忘。師曰。口欲談而詞喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。書無對。師曰。曾聞尚書看法華經是否。曰是。師曰。經中道一切治世語言資生業等皆與實相不相違背。且道非非想天即今有幾人退位。書又無語。師曰。尚書不得草草。師僧家拋卻三經五論十年二十年尚不奈何。尚書又爭怪得。

保寧茂云。雲門道一句語中具三句。且道從前許多絡索。在三句內三句外。諸方商量咸謂雲門有掣電之機。陳操尚書雖則肩橫日月揹負須彌。及乎挨拶將來。未免無繩自縛。恁么要見古人。遠之遠矣。殊不知。李將軍有嘉聲在。不得封侯也是閑。

作家慣戰不赍糧。奪鼓攙旗勢莫當。虎驟龍驤誰辨的。翻思仁義勝剛強。(無著總)

雲門因僧問如何是大修行底人。師曰一榼在

【現代漢語翻譯】 現代漢語譯本： （雲門）展開雙手說：『天臺山的華頂峰秀麗，南嶽衡山的石橋高聳。』

有僧人問雲門文偃禪師：『如何是最初一句？』 禪師說：『七九六十三。』

七九六十三，不要說是對談。當機如果不領會，更要去問瞿曇（釋迦牟尼佛的別稱）。（本覺一）

雲門文偃禪師到陳操尚書家。陳操問：『儒家的書籍暫且不問，三乘十二分教（佛教經文的分類）自有講經說法的主持者。如何是衲僧（僧人的謙稱）行腳（雲遊參訪）的事？』 禪師說：『尚書曾問過幾個人來？』 陳操說：『如今問上座（對僧人的尊稱）。』 禪師說：『如今暫且放下。如何是教意（佛教的真諦）？』 陳操說：『黃卷赤軸（指書本）。』 禪師說：『這是文字語言。如何是教意？』 陳操說：『口欲談而詞喪，心欲緣而慮忘。』 禪師說：『口欲談而詞喪，是爲了應對有言語的情況。心欲緣而慮忘，是爲了應對妄想。如何是教意？』 陳操無言以對。 禪師說：『曾聽說尚書看《法華經》是嗎？』 陳操說：『是。』 禪師說：『經中說一切治理世間的語言和維持生活的行業等，都與實相（事物的真實面貌）不相違背。那麼請問，非非想天（佛教三界天的最高層）如今有幾人退位？』 陳操又無話可說。 禪師說：『尚書不可草率。我們出家人拋棄三經五論（儒家經典），十年二十年尚且不能完全領會，尚書又怎能責怪自己呢？』

保寧茂禪師說：『雲門禪師道一句語中具三句（指雲門三句）。那麼請問，從前那麼多的糾纏，是在三句內還是三句外？』 各方商量都認為雲門禪師有閃電般的機鋒。陳操尚書雖然肩橫日月，揹負須彌山（形容地位尊貴），等到真正交鋒時，也難免無繩自縛。這樣想要見到古人，就差得太遠了。殊不知，李廣將軍有美好的名聲，沒有被封侯也是平常事。

作家慣戰不赍糧，奪鼓攙旗勢莫當。虎驟龍驤誰辨的，翻思仁義勝剛強。（無著總）

雲門文偃禪師因僧人問：『如何是大修行底人？』 禪師說：『一榼在。』

【English Translation】 English version: He (Yunmen) spread out both hands and said, 'The Huading Peak of Tiantai Mountain is beautiful, and the Stone Bridge of Nanyue Mountain is high.'

A monk asked Yunmen Wenyan Zen Master, 'What is the very first sentence?' The Zen Master said, 'Seven nine sixty-three.'

'Seven nine sixty-three.' Don't say it's a conversation. If you don't understand the opportunity, go ask Gautama (another name for Sakyamuni Buddha). (Benjue One)

Yunmen Wenyan Zen Master went to the home of Minister Chen Cao. Chen Cao asked, 'I won't ask about Confucian books for now. The Three Vehicles and Twelve Divisions of Teachings (categories of Buddhist scriptures) have their own masters who explain the scriptures. What is the matter of a traveling monk (a humble term for monks)?' The Zen Master said, 'How many people has the Minister asked before?' Chen Cao said, 'I am asking you now, venerable monk (a respectful term for monks).' The Zen Master said, 'Let's put aside now. What is the meaning of the teachings (the true essence of Buddhism)?' Chen Cao said, 'Yellow scrolls and red axes (referring to books).' The Zen Master said, 'These are just words and language. What is the meaning of the teachings?' Chen Cao said, 'The mouth wants to speak but the words are lost, the mind wants to grasp but the thoughts are forgotten.' The Zen Master said, 'The mouth wants to speak but the words are lost, is to deal with speech. The mind wants to grasp but the thoughts are forgotten, is to deal with delusion. What is the meaning of the teachings?' Chen Cao was speechless. The Zen Master said, 'Have you heard that the Minister reads the Lotus Sutra?' Chen Cao said, 'Yes.' The Zen Master said, 'The sutra says that all worldly affairs and means of livelihood are not contrary to the true nature of reality (the true appearance of things). So, how many people have retired from the Heaven of Neither Perception Nor Non-Perception (the highest level of the heavens in the Buddhist Three Realms)?' Chen Cao was again speechless. The Zen Master said, 'The Minister should not be careless. We monks abandon the Three Sutras and Five Treatises (Confucian classics), and even after ten or twenty years, we still cannot fully understand them. How can the Minister blame himself?'

Zen Master Baoning Mao said, 'Zen Master Yunmen said that one sentence contains three sentences (referring to the Three Statements of Yunmen). So, are all the previous entanglements within or outside the three sentences?' Everyone discussed and thought that Zen Master Yunmen had lightning-like wit. Although Minister Chen Cao had the sun and moon across his shoulders and Mount Sumeru on his back (describing his noble status), when it came to real engagement, he inevitably tied himself up without ropes. If you want to see the ancients like this, you are far away. Little do they know that General Li Guang has a good reputation, and it is normal not to be ennobled.

A skilled warrior does not carry food, seizing drums and snatching flags is unstoppable. Who can distinguish the tiger's leap and the dragon's rise? Thinking back, benevolence and righteousness are better than strength. (Wuzhu Zong)

Zen Master Yunmen Wenyan asked a monk, 'What is a person of great practice?' The Zen Master said, 'One hu (a container) is there.'

手。

手中一榼絕痕瑕。道聽途傳轉見賒。作者至今拈不起。依然獨自挈歸家。(大中隆)

雲門因僧問如何是沙門行。師曰會不得。曰為甚麼會不得。師曰祇守會不得。

君問沙門行。沙門行最高。若教人會得。業性卒難逃。(智門祚)

雲門一日問明教。今日吃得幾個糊餅。曰五個。師曰露柱吃得幾個。曰請和尚茶堂里喫茶。

等閑垂借問端由。不負平生盡吐酬。竭力為人須是徹。方知茶味解人愁。(投子青)

韶陽門下足英明。明教之才又哲英。云萃堂前凹凸處。不勞心力一齊平。(正覺逸)

雲門示眾。你若不相當。且覓個入頭處。微塵諸佛在你舌頭上。三藏聖教在你腳跟底。不如悟去好。還有人悟得么。出來對眾道看。

翠峰顯云。然則養子之緣。怎奈壓良為賤。其間或有不甘底。出來掀倒禪床。豈不大丈夫漢。雖然。且問據個甚麼道理。驀拈拄杖云。洎合停囚長智。擊禪床下座。　昭覺勤云。崇寧今日土上加泥。敢道直得溈山水牯牛觸殺東海鯉魚。陜府鐵牛吞卻嘉州大象。

雲門拈起糊餅曰。我祇供養兩浙人。不供養向北人。眾無語。自代曰。天寒日短。兩人共一碗。

半在河南半河北。一片虛明如墨黑。冷地思量愁殺人。叵耐雲門者老

【現代漢語翻譯】 現代漢語譯本 手。

手中拿著一個酒壺，完美無瑕。道聽途說，反而越來越遠。作者如今也拿不起來，依然獨自提著回家。（大中隆）

雲門（Yunmen，禪宗大師）問僧人什麼是沙門行（Śrāmaṇera-vrata，出家修道者的行為）？雲門說：『不會。』僧人問：『為什麼不會？』雲門說：『只是守著「不會」。』

你問什麼是沙門行？沙門行是最高的。如果教人輕易就明白了，業性（karma-svabhāva，業的性質）最終難以逃脫。（智門祚）

雲門有一天問明教（Mingjiao，人名）：『今天吃了幾個糊餅？』明教回答：『五個。』雲門說：『露柱（Luzhu，石柱）吃了幾個？』明教回答：『請和尚（héshàng，對僧人的尊稱）到茶堂里喫茶。』

隨便地垂問原因，不辜負平生所學，全部傾吐出來。竭盡全力幫助別人必須徹底，才知道茶的味道能解除人的憂愁。（投子青）

韶陽（Shaoyang，地名）門下有很多英明的人，明教的才能又聰明又英俊。雲集堂前凹凸不平的地方，不用費心力就能一起擺平。（正覺逸）

雲門開示眾人：『你們如果不相當，就找個入門的地方。微塵（paramāṇu，極小的物質單位）諸佛（Buddha，覺悟者）在你們的舌頭上，三藏（Tripiṭaka，佛教經典的總稱）聖教在你們的腳跟下。不如去領悟的好。還有人領悟了嗎？出來當衆說看。』

翠峰（Cuifeng，山名）顯云（Xianyun，人名）說：『既然如此，養子的緣分，怎奈何壓良為賤。其中或許有不甘心的，出來掀倒禪床，豈不是大丈夫漢。雖然如此，且問他依據的是什麼道理？』隨即拿起拄杖說：『幾乎要停囚長智了。』擊打禪床後下座。昭覺勤（Zhaojueqin，人名）說：『崇寧（Chongning，年號）今天土上加泥，敢說簡直是溈山（Weishan，山名）的水牯牛觸殺了東海的鯉魚，陜府（Shanfu，地名）的鐵牛吞掉了嘉州（Jiazhou，地名）的大象。』

雲門拿起糊餅說：『我只供養兩浙（Liangzhe，地名）人，不供養向北人。』眾人無語。雲門自言自語道：『天寒日短，兩人共一碗。』

一半在河南，一半在河北，一片虛明如墨黑。冷靜地思量，愁殺人。可惡的雲門老和尚。

【English Translation】 English version Hand.

In hand, a flagon without a trace of flaw. What's heard on the road and passed on becomes increasingly distant. The author himself cannot pick it up now, yet he still carries it home alone. (Dazhonglong)

Yunmen (Zen master) asked a monk, 'What is Śrāmaṇera-vrata (the conduct of a novice monk)?' The master said, 'I don't understand.' The monk asked, 'Why don't you understand?' The master said, 'Just guarding 'I don't understand'.'

You ask about Śrāmaṇera-vrata. Śrāmaṇera-vrata is the highest. If people easily understand it, the karma-svabhāva (nature of karma) will ultimately be difficult to escape. (Zhimenzuo)

One day, Yunmen asked Mingjiao (name of a person), 'How many sesame cakes did you eat today?' Mingjiao replied, 'Five.' The master said, 'How many did the Luzhu (stone pillar) eat?' Mingjiao replied, 'Please invite the héshàng (a respectful term for monks) to have tea in the tea hall.'

Casually asking the reason, not failing what one has learned in life, pouring it all out. To help others with all your strength must be thorough, only then will you know that the taste of tea can relieve people's sorrows. (Touziqing)

Under the gate of Shaoyang (place name) are many brilliant people, and Mingjiao's talent is both intelligent and outstanding. The uneven places in front of the gathering hall can be leveled together without effort. (Zhengjueyi)

Yunmen addressed the assembly: 'If you are not compatible, then find a place to enter. The paramāṇu (smallest unit of matter) Buddhas (enlightened ones) are on your tongues, and the Tripiṭaka (the complete Buddhist canon) teachings are under your heels. It is better to go and realize it. Is there anyone who has realized it? Come out and speak to the assembly.'

Cuifeng (mountain name) Xianyun (name of a person) said, 'Since this is the case, the fate of raising a son, how can one bear to oppress the good and treat them as lowly. Among them, there may be those who are unwilling, come out and overturn the Zen bed, wouldn't that be a great hero. Even so, let me ask what principle he relies on?' Then he picked up his staff and said, 'Almost stopping the prisoner to increase wisdom.' He struck the Zen bed and descended from the seat. Zhaojueqin (name of a person) said, 'Today in Chongning (era name), adding mud on top of the soil, daring to say that it is simply the water buffalo of Weishan (mountain name) killing the carp of the East Sea, and the iron ox of Shanfu (place name) swallowing the elephant of Jiazhou (place name).'

Yunmen picked up a sesame cake and said, 'I only provide for the people of Liangzhe (place name), not for the people to the north.' The assembly was silent. Yunmen said to himself, 'The days are short and the weather is cold, two people share a bowl.'

Half in Henan, half in Hebei, a piece of emptiness as black as ink. Thinking about it calmly, it's enough to make one worry to death. That hateful old monk Yunmen.

賊。(龍華本)

雲門齋次。拈起匙箸曰。我不供養南僧。祇供養北僧。時有僧問為什麼不供養南僧。師曰我鈍置伊。曰為什麼祇供養北僧。師曰一箭兩𨹃。有僧拈問祇如前意作么生。師曰好即同榮。

拈來匙箸普相呈。不供南僧供北僧。換卻眼睛曾莫顧。熱瞞都為不惺惺。(本覺一)

雲門齋次問僧曰。人吃飯。飯吃人。僧無語。自代曰。謝師答話。

老倒雲門強指迷。者僧無語顯全機。勸君不用他尋覓。一飽自然忘百饑。(鐵山仁)

雲門上堂。拈起拄杖曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧家見拄杖便喚作拄杖。行但行。坐但坐。不得動著。

徑山杲云。我不似雲門。將虛空挖窟竉。驀拈拄杖云。拄杖子不屬有不屬無。不屬幻不屬空。卓一下云。凡夫．二乘．緣覺．菩薩盡曏者里。各隨根性悉得受用。惟于衲僧分上為害為冤。要行不得行。要坐不得坐。進一步被拄杖子迷卻路頭。退一步被拄杖子穿卻鼻孔。祇今莫有不甘底么。試出來與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休。　天寧琦云。凡夫不合起有見。二乘不合起無見。緣覺不合起幻有見。菩薩不合起當體即空見。不可放過。雲門老漢貪觀白浪失卻手橈。累他天下衲僧

【現代漢語翻譯】 現代漢語譯本： 賊。(龍華本)

雲門在齋堂里。（雲門指雲門文偃禪師，齋次指齋堂里）拿起匙箸說：『我不供養南方的僧人，只供養北方的僧人。』當時有僧人問：『為什麼不供養南方的僧人？』雲門說：『我怠慢了他們。』（鈍置：怠慢，輕視）僧人又問：『為什麼只供養北方的僧人？』雲門說：『一箭雙鵰。』（𨹃：同「雕」）有僧人拈出話頭問：『那麼，您之前的意思是什麼呢？』雲門說：『好就好在同享榮耀。』

拿起匙箸普遍地展示給大家，不供養南方的僧人，只供養北方的僧人。換了眼睛卻不曾回顧，受騙上當都是因為不醒悟。（本覺一）

雲門在齋堂里問僧人：『人吃飯，還是飯吃人？』僧人沒有回答。雲門自己代替僧人回答說：『謝謝師父的回答。』

老邁的雲門勉強地指點迷津，這位僧人沒有說話，卻顯露了全部的機鋒。勸你不用再向外尋覓，吃飽了自然忘記飢餓。（鐵山仁）

雲門上堂說法，拿起拄杖說：『凡夫執著地認為是有的，二乘（指聲聞、緣覺）分析后認為是無的，緣覺認為是虛幻的有，菩薩認為當體就是空。我們禪宗的僧人，看見拄杖就叫它拄杖，該走就走，該坐就坐，不要動念執著。』

徑山杲（徑山杲禪師）說：『我不像雲門，在虛空中挖窟窿。』隨即拿起拄杖說：『這拄杖子不屬於有，不屬於無，不屬於幻有，不屬於空。』（卓一下）『凡夫、二乘、緣覺、菩薩都在這裡，各自隨著根性得到受用。唯獨對於禪宗的僧人來說，是有害的，是冤枉的。想要走卻不能走，想要坐卻不能坐。進一步被拄杖子迷惑了道路，退一步被拄杖子穿透了鼻孔。現在有沒有不甘心的？試著出來和拄杖子相見。如果沒有，來年還有新的枝條生長，擾亂春風終究不會停止。』 天寧琦（天寧琦禪師）說：『凡夫不應該生起有見的執著，二乘不應該生起無見的執著，緣覺不應該生起幻有見的執著，菩薩不應該生起當體即空見的執著，不可放過。雲門老漢貪看白浪，失掉了手中的船槳，連累了天下的禪宗僧人。』

【English Translation】 English version: Thief. (Longhua version)

Yunmen, in the dining hall, picked up a spoon and chopsticks and said, 'I do not provide for the southern monks, only for the northern monks.' At that time, a monk asked, 'Why do you not provide for the southern monks?' Yunmen said, 'I neglect them.' The monk then asked, 'Why do you only provide for the northern monks?' Yunmen said, 'Killing two birds with one stone.' A monk then brought up the topic and asked, 'So, what was your previous intention?' Yunmen said, 'Goodness lies in sharing glory together.'

Picking up the spoon and chopsticks, presenting them universally, not providing for the southern monks, only providing for the northern monks. Changing the eyes but never looking back, being deceived is all because of not being awake. (Benjue One)

Yunmen, in the dining hall, asked a monk, 'Does the person eat the rice, or does the rice eat the person?' The monk did not answer. Yunmen answered for the monk himself, saying, 'Thank you, teacher, for the answer.'

The old Yunmen reluctantly points out the maze, this monk is silent, but reveals the entire opportunity. I advise you not to seek externally, being full naturally forgets hunger. (Tieshan Ren)

Yunmen ascended the hall to preach, picked up a staff and said, 'Ordinary people stubbornly believe it exists, the two vehicles (referring to Śrāvakas and Pratyekabuddhas) analyze it and believe it is non-existent, Pratyekabuddhas believe it is illusory existence, Bodhisattvas believe that the substance is emptiness. We Chan monks, seeing a staff, call it a staff, walk when we should walk, sit when we should sit, do not move with attachment.'

Jingshan Gao (Zen Master Jingshan Gao) said, 'I am not like Yunmen, digging holes in the void.' Immediately picking up the staff, he said, 'This staff does not belong to existence, does not belong to non-existence, does not belong to illusory existence, does not belong to emptiness.' (Striking it once) 'Ordinary people, the two vehicles, Pratyekabuddhas, Bodhisattvas are all here, each receiving according to their nature. Only for the Chan monks, it is harmful, it is unjust. Wanting to walk but not being able to walk, wanting to sit but not being able to sit. Taking a step forward, being confused by the staff, taking a step back, having the nostrils pierced by the staff. Now, is there anyone who is unwilling? Try to come out and meet the staff. If not, next year there will be new branches growing, disturbing the spring breeze will not stop.' Tianning Qi (Zen Master Tianning Qi) said, 'Ordinary people should not give rise to the view of existence, the two vehicles should not give rise to the view of non-existence, Pratyekabuddhas should not give rise to the view of illusory existence, Bodhisattvas should not give rise to the view of the substance being emptiness, do not let it go. The old man Yunmen, greedy for watching the white waves, lost the oar in his hand, implicating the Chan monks of the world.'

總落拄杖圈圚。放過不可。好與一坑埋卻。

二乘菩薩何言盡。諸佛凡夫早晚休。世事但將公道斷。人心難似水長流。(鼓山圭)

掣開金殿鎖。撞動玉樓鐘。泣露千般草。吟風一㨾松。(徑山杲)

膽逐灘灘盡。心隨浪浪飛。舟人報灘盡。心膽一時歸。(孤峰原)

春色無高下。花枝有短長。太行雖路險。依舊有人行。(恕中慍)

雲門上堂。光不透脫。有兩般病。一切處不明。面前有物。是一。又透脫一切法。空隱隱地。似有物相似。亦是光不透脫。又法身亦有兩般病。得到法身為法執。不忘己見。猶存坐在法身邊。是一。直饒透得法身去。放過即不可。仔細檢點將來。有甚麼氣息亦是病。

博山來云。造精之極。研極之疵。非慧目莫能鑒。若夫心知體合。截流注之病根。達本忘情。鏡無己之景象。除是向威音那畔分身。十字街頭打睡底漢。方可診候。不然。莫將日瘧誤作傷寒。

森羅萬象許崢嶸。透脫無方礙眼睛。掃彼門庭誰有力。隱人胸次自成情。船橫野渡涵秋碧。棹入蘆花照雪明。串錦老漁懷就市。飄飄一葉浪頭行。(天童覺)

天街華月影珊珊。沉醉東風獨倚欄。朝罷九重人靜后。六宮猶尚整衣冠。(憨山清)

幾重關隘路行難。說與行人莫自

【現代漢語翻譯】 現代漢語譯本： 總落拄杖圈圚（用拄杖畫圈）。放過不可。最好一起埋葬。

二乘（聲聞乘和緣覺乘）菩薩說什麼也說不盡。諸佛和凡夫早晚都要停止。世事只要用公道來判斷。人心卻難以像流水一樣長久。（鼓山圭）

打開金殿的鎖。撞響玉樓的鐘。花草含著露水，好像在哭泣。松樹在風中搖曳，發出一樣的聲音。（徑山杲）

膽量隨著險灘一個個消失。心緒隨著波浪翻飛。船伕報告說險灘已經過去。心和膽一下子都回來了。（孤峰原）

春色沒有高低之分。花枝有長短之別。太行山雖然道路險峻。依舊有人行走。（恕中慍）

雲門（雲門文偃禪師）上堂說法。光不透脫。有兩種毛病。一切處都不明白。面前有東西。這是一種。又透脫一切法，空蕩蕩的，好像有什麼東西一樣。這也是光不透脫。還有法身也有兩種毛病。得到法身就執著於法身，不忘記自己的見解。還存在坐在法身邊的念頭。這是一種。即使透徹了法身，放過也不可以。仔細檢查將來，有什麼氣息也是毛病。

博山（博山元來禪師）說：達到精微的極致，研究到極致也有瑕疵。不是有智慧的眼睛不能識別。至於心知體合，截斷流注的病根。達到本源而忘記情感，像鏡子一樣沒有自己的景象。除非是向威音王佛（過去佛）那邊分身，在十字街頭打瞌睡的人，才可以診斷。不然，不要把日瘧誤認為是傷寒。

森羅萬象允許崢嶸。透脫沒有方法會礙眼睛。掃除他們門庭誰有力量。隱藏在人胸中自然形成情感。船橫在野渡口，倒映著秋天的碧綠。船槳劃入蘆花中，照亮了雪的潔白。串錦的老漁翁懷念著去集市。飄飄蕩蕩的一葉小舟在浪頭行駛。（天童覺）

天街華麗的月影搖曳。沉醉在東風中獨自倚靠欄桿。早朝完畢后九重宮闕一片寂靜。後宮嬪妃還在整理衣冠。（憨山清）

重重關隘道路難行。告訴行人不要自以為是。

【English Translation】 English version: Drawing a circle with a staff. Letting it go is not allowed. It's best to bury them together.

What can be said about the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas is inexhaustible. Buddhas and ordinary beings will eventually cease. Worldly affairs should be judged with fairness. People's hearts are difficult to keep flowing like water. (Gushan Gui)

Unlock the golden palace. Strike the jade tower bell. The grass weeps with dew. The pines hum in the wind in the same way. (Jingshan Gao)

Courage diminishes with each rapid. The mind flies with each wave. The boatman announces that the rapids are over. Courage and mind return at once. (Gufeng Yuan)

Spring colors have no high or low. Flower branches have short and long. Although the Taihang Mountains have dangerous roads. People still travel there. (Shuzhong Yun)

Yunmen (Zen Master Yunmen Wenyan) ascends the hall to preach. The light does not penetrate. There are two kinds of sickness. Not understanding in all places. There is something in front of you. This is one. Also, penetrating all dharmas, empty and indistinct, as if there is something. This is also the light not penetrating. Furthermore, the Dharmakāya also has two kinds of sickness. Attaining the Dharmakāya and becoming attached to the Dharmakāya, not forgetting one's own views. Still having the thought of sitting by the Dharmakāya. This is one. Even if you penetrate the Dharmakāya, letting it go is not allowed. Carefully examine it in the future, any breath is also a sickness.

Boshan (Zen Master Boshan Yuanlai) said: Reaching the extreme of refinement, even the most refined has flaws. Only a wise eye can discern them. As for the mind knowing and the body uniting, cutting off the root of the flowing sickness. Reaching the origin and forgetting emotions, like a mirror without its own image. Unless one can divide the body towards the side of the Buddha Vipaśyin (past Buddha), a person sleeping at the crossroads can diagnose it. Otherwise, do not mistake tertian malaria for typhoid fever.

The myriad phenomena are allowed to be towering. Penetration without method obstructs the eyes. Who has the strength to sweep their courtyard? Hiding in people's hearts naturally forms emotions. The boat lies across the wild ferry, reflecting the autumn green. The oar enters the reed flowers, illuminating the snow's whiteness. The old fisherman of Chuanjin longs to go to the market. A single leaf boat floats on the waves. (Tiantong Jue)

The splendid moonlight on the heavenly street flickers. Drunk in the east wind, leaning alone on the railing. After the morning court, the nine-layered palace is silent. The concubines are still tidying their clothes. (Hanshan Qing)

Many passes make the road difficult to travel. Tell the travelers not to be self-righteous.

瞞。但得揭開腦上蓋。縱橫出入海天寬。(永覺賢)

雲門問僧甚處來。曰江西。師曰江西一隊老漢寐語住也未。僧無對。

法眼益云。大小云門被者僧勘破。　五云逢云。甚麼處是勘破雲門處。要會么。法眼亦被者僧勘破。　寶壽方云。大小云門祇見他非。要且不見己過。

雲門上堂。眾集。師以拄杖指面前曰。乾坤大地微塵諸佛。總在里許爭佛法。覓勝負。還有人諫得么。若無人諫得。待老漢與你諫看。有僧曰請和尚諫。師曰者野狐精。

三宜盂云。者老漢挾勢欺人。取面鏡來照照看面皮厚多少。

雲門示眾。讀經千卷紙上語。

先天后地本寥廓。撥草尋芳途路樂。不得春風花不開。花開又被風吹落。(或庵體)

雲門因僧問達磨面壁意旨如何。師曰念七。

南泉亦因僧問。泉雲天寒無被蓋。一人會上竿。一人會穿井。伎倆雖不同。總是一般病。(慈受深)

雲門念七。開口則失。禿卻舌頭。有甚氣息。(東山原)

雲門示眾。祇者個帶累殺人。

東山空云。雲門尋常氣宇如王。作恁么說話。大似貧恨一身多。山僧即不然。祇者個快活殺人。何故。大雨方歸屋裡坐。業風吹又繞山行。然雖如是。乞兒見小利。

雲門在雪峰時。有僧問

【現代漢語翻譯】 現代漢語譯本：

瞞。只要能揭開你的腦蓋，就能縱橫出入，海闊天空。（永覺賢）

雲門（Yunmen，禪師名）問僧人從哪裡來。僧人說：『江西。』雲門說：『江西的一群老漢還在睡夢中說胡話嗎？』僧人無言以對。

法眼（Fayan，禪師名）進一步評論說：『雲門被這個僧人看穿了。』五云逢云（Wuyun Fengyun，禪師名）說：『哪裡是看穿雲門的地方？想知道嗎？法眼也被這個僧人看穿了。』寶壽方云（Baoshou Fangyun，禪師名）說：『雲門只看到別人的缺點，卻看不到自己的過失。』

雲門上堂說法，眾人聚集。雲門用拄杖指著面前說：『乾坤大地、微塵諸佛，都在這裡爭論佛法，尋找勝負。還有人能勸諫嗎？如果沒有人能勸諫，等我來替你們勸諫。』有個僧人說：『請和尚勸諫。』雲門說：『你這個野狐精。』

三宜盂（Sanyi Meng，禪師名）評論說：『這個老漢仗勢欺人。拿面鏡子來照照，看看臉皮有多厚。』

雲門開示大眾：讀經千卷，不過是紙上的話語。

先天后地，本來空曠寥廓。撥開草叢尋找芳香，道路充滿樂趣。沒有春風，花朵不會開放。花朵開放，又被風吹落。（或庵體）

雲門因為有僧人問達磨（Damo，菩提達摩）面壁的意旨是什麼，雲門回答說：『念七。』

南泉（Nanquan，禪師名）也因為有僧人提問。南泉說：『天冷沒有被子蓋，一個人擅長爬竿，一個人擅長挖井。技藝雖然不同，總是一樣的毛病。』（慈受深）

雲門說『念七』，開口就錯了。即使禿了舌頭，又有什麼氣息？（東山原）

雲門開示大眾：『就是這個東西，害死了人。』

東山空（Dongshan Kong，禪師名）評論說：『雲門平時氣宇軒昂，像個國王，怎麼會說這樣的話？很像窮人抱怨自己一身的毛病。我卻不這樣說，就是這個東西，讓人快樂得要死。為什麼？大雨過後，回到屋裡坐著。業風吹來，又繞著山行走。』雖然如此，就像乞丐看到了小小的利益。

雲門在雪峰（Xuefeng，地名）的時候，有個僧人問

【English Translation】 English version:

Hide? Only by uncovering the top of your head can you freely enter and exit, with the vastness of the sea and sky. (Yongjue Xian)

Yunmen (a Chan master) asked a monk where he came from. The monk replied, 'Jiangxi.' Yunmen said, 'Are the old men in Jiangxi still murmuring in their sleep?' The monk had no response.

Fayan (a Chan master) further commented, 'Yunmen was seen through by this monk.' Wuyun Fengyun (a Chan master) said, 'Where is the place where Yunmen was seen through? Do you want to know? Fayan was also seen through by this monk.' Baoshou Fangyun (a Chan master) said, 'Yunmen only sees the faults of others but doesn't see his own mistakes.'

Yunmen ascended the platform to preach, and the crowd gathered. Yunmen pointed in front of him with his staff and said, 'The universe, the great earth, the dust-like Buddhas, are all here arguing about the Dharma, seeking victory and defeat. Is there anyone who can advise them? If no one can advise them, let me advise you.' A monk said, 'Please, Master, advise us.' Yunmen said, 'You wild fox spirit.'

Sanyi Meng (a Chan master) commented, 'This old man bullies people with his power. Take a mirror and look at how thick your skin is.'

Yunmen instructed the assembly: 'Reading thousands of scriptures is just words on paper.'

'Before heaven and after earth, originally vast and empty. Parting the grass to seek fragrance, the road is full of joy. Without the spring breeze, the flowers will not bloom. When the flowers bloom, they are blown away by the wind.' (Style of Huo An)

Because a monk asked Yunmen about the meaning of Bodhidharma (Damo) facing the wall, Yunmen replied, 'Recite seven.'

Nanquan (a Chan master) was also asked by a monk. Nanquan said, 'It's cold and there's no blanket to cover, one person is good at climbing poles, and one person is good at digging wells. Although the skills are different, it's all the same illness.' (Ci Shou Shen)

Yunmen says 'Recite seven,' opening your mouth is a mistake. Even if your tongue is bald, what breath is there? (Dongshan Yuan)

Yunmen instructed the assembly: 'It is this thing that kills people.'

Dongshan Kong (a Chan master) commented, 'Yunmen usually has the aura of a king, how could he say such a thing? It's like a poor person complaining about all their problems. I don't say that, it is this thing that makes people happy to death. Why? After the heavy rain, go back and sit in the house. The karma wind blows and goes around the mountain again.' Even so, it's like a beggar seeing a small profit.

When Yunmen was at Xuefeng (a place name), a monk asked

。如何是觸目不會道。運足焉知路。峰曰蒼天蒼天。僧不會遂問師。蒼天蒼天意旨如何。師曰三斤麻一匹布。曰不會。師曰更與三尺竹。峰聞曰我從來疑著者布衲。

白蘋衰草色。客路不知秋。若識猿啼處。瀟湘水逆流。(天岸升)

喈喈黃鳥喚高林。怨鎖長門不遇春。但見落花隨水去。重重風雨送行人。(旅庵月)

大鑒下八世

韶州白雲子祥禪師(雲門偃嗣)

問僧。不壞假名而談實相。你作么生會。僧指椅子曰者個是椅子。師以手拍椅曰與我將鞋袋來。僧無對。師曰者虛頭漢。

雲門偃聞云。須是他始得。　徑山杲云。雲門扶強不扶弱。爭奈憐兒不覺丑。者僧當時若是個漢。待他道將鞋袋來。便掀倒禪床。直饒白雲牙如劍樹口似血盆。也分疏不下。　天寧琦拈拄杖云。者個是假名。那個是實相。者個是實相。那個是假名。一不是。二不成。路遠夜長休把火。大家吹滅暗中行。　昭慶庭云。公道無私。民情得所。既諳風憲。那許替身。然雖易辨來鋒。爭奈難為去就。良久云。放過一著。　理安問云。雲門憐兒不覺丑。不知白雲當時失卻一隻眼。何故。祇有殺人刀。且無活人劍。

鼎州德山圓明緣密禪師(雲門偃嗣)

上堂。大眾及盡去也。直得三世諸佛口掛壁

上。猶有一人呵呵大笑。若識此人。參學事畢。

投子青雲。藏盡楚天月。猶存漢地星。　報恩秀舉投子語畢云。車已去了。藉甚油缸。　博山來云。孤危不立更用相親。法外無身猶欠哮吼。鼻孔與眉毛從來不相識。相識去。舌頭元在口裡。　白巖符云。山僧擬辭賢岫遠赴長安長揖矣。煙霞云鳥把臂乎車馬袍笏。你若向者里覷見一斑。要與他德山相見有什麼難。　江天杰舉公案畢云。還識此人么。陋巷不騎金色馬。歸來卻著破襕衫。　法林音云。一劈華山分兩路。萬年流水不知春。

雙盲入暗路崎嶇。日落棲蘆暫得蘇。爭似石人眠夜半。免教舜讓守林居。須知花綻非干木。無腳行時早觸途。昨朝風起長安道。元是崑崙進國圖。(投子青)

收把斷襟喉。風磨云拭水。冷天秋錦鱗。莫謂無滋味。釣盡滄浪月一鉤。(天童覺)

青山是父白雲兒。雲散青山總不知。玉兔晝眠雲母地。金烏夜宿不萌枝。(足庵鑒)

長江秋水凈涵空。萬象森羅映現中。漁父晚歌滄浪曲。謾垂鉤釣得獰龍。(磬山修)

頹然寒屋㭰如封。樵徑悽悽鳥絕蹤。輸與隔江青箬笠。釣絲舒捲雪濤中。(白巖符)

夜深簾外絕人行。古殿苔封紫霧橫。密旨未容傳遞處。空教皓白滿天傾。(歸仁豐)

德

【現代漢語翻譯】 現代漢語譯本： 上面。仍然有一個人呵呵大笑。如果認識這個人，參學的事情就完畢了。

投子青雲，藏盡楚天的月亮，還留下漢地的星星。報恩秀舉投子說完話后說：『車已經走了，還要油缸做什麼？』博山來說：『孤立危難不能立足，更需要互相親近。在法則之外沒有自身，還欠缺哮吼。』鼻孔和眉毛從來不相識，如果相識了，舌頭原本就在嘴裡。白巖符說：『山僧打算告別賢岫，遠赴長安長揖了。煙霞云鳥與車馬袍笏為伍。』你如果在這裡看到一點端倪，要與德山相見有什麼難的。江天杰舉完公案后說：『還認識這個人嗎？』 陋巷不騎金色馬，歸來卻著破襕衫。法林音說：『一劈華山分兩路，萬年流水不知春。』

雙眼皆盲進入黑暗的道路崎嶇難行，太陽落山在蘆葦蕩中棲息暫時得到安寧。怎比得上石人半夜安眠，免得舜讓還要守護林居。要知道花開並非干木所為，沒有腳行走時早已觸及道路。昨天風起長安道，原來是崑崙進獻國圖。(投子青)

收攏衣襟遮住咽喉，風磨云拭水，寒冷的天氣秋天的錦鯉。不要說沒有滋味，釣盡滄浪之月一鉤。(天童覺)

青山是父親白雲是兒子，雲散了青山完全不知道。玉兔白天在雲母之地睡覺，金烏夜晚棲息在不萌芽的樹枝上。(足庵鑒)

長江秋天的水清澈地包含著天空，萬象森羅倒映在其中。漁父傍晚吟唱滄浪之歌，隨意垂釣卻釣到猙獰的龍。(磬山修)

頹敗的寒舍像被封閉一樣，砍柴的小路淒涼寂靜鳥兒絕跡。比不上隔江戴著青色箬笠的人，釣絲舒捲在雪白的波濤中。(白巖符)

夜深簾外沒有行人，古老的殿堂上苔蘚覆蓋紫色的霧氣瀰漫。秘密的旨意不允許傳遞，只能讓皓白的月光灑滿天空。(歸仁豐)

德

【English Translation】 English version: Above. There is still one person laughing heartily. If you recognize this person, the matter of studying Zen is finished.

Touzi Qingyun (Touzi's Green Cloud) hides all the moon in the Chu sky, and still leaves the stars in the Han land. Baoen Xiu (Baoen Xiu) finished Touzi's words and said: 'The cart has already left, what's the use of an oil jar?' Boshan (Boshan) came and said: 'Being isolated and in danger cannot stand, and it is even more necessary to be close to each other. There is no self outside the Dharma, and there is still a lack of roaring.' The nostrils and eyebrows have never known each other. If they know each other, the tongue is originally in the mouth. Baiyan Fu (Baiyan Fu) said: 'The mountain monk intends to bid farewell to Xianxiu (Virtuous Peak) and go to Chang'an (Chang'an) for a long bow. The misty clouds and birds are in the company of chariots, horses, robes, and tablets.' If you see a glimpse of it here, what difficulty is there in meeting Deshan (Deshan)? Jiang Tianjie (Jiang Tianjie) finished the Koan and said: 'Do you still recognize this person?' In a humble alley, he does not ride a golden horse, but returns wearing a tattered monk's robe. Falin Yin (Falin Yin) said: 'One split of Mount Hua divides into two roads, and ten thousand years of flowing water do not know spring.'

Both eyes blind enter a dark road that is rugged and difficult to walk, the sun sets and roosting in the reeds temporarily brings peace. How can it compare to a stone man sleeping peacefully in the middle of the night, so that Shun (Shun) and Rang (Rang) do not have to guard the forest dwelling. You must know that the blooming of flowers is not done by Ganmu (Ganmu), and when walking without feet, you have already touched the road. Yesterday, the wind rose on the road to Chang'an, and it turned out that Kunlun (Kunlun) presented the national map. (Touzi Qing)

Gather the lapel to cover the throat, the wind grinds and the clouds wipe the water, the cold weather autumn brocade carp. Don't say there is no taste, fishing out the moon of Canglang (Canglang) with one hook. (Tiantong Jue)

The green mountain is the father, the white cloud is the son, when the clouds disperse, the green mountain does not know at all. The jade rabbit sleeps in the daytime in the mica land, and the golden crow roosts at night on the branches that do not sprout. (Zu'an Jian)

The autumn water of the Yangtze River (Chang Jiang) clearly contains the sky, and all phenomena are reflected in it. The fisherman sings the song of Canglang in the evening, casually casting a hook but catching a ferocious dragon. (Qingshan Xiu)

The dilapidated cold house is like being sealed, the woodcutter's path is desolate and silent, and the birds have disappeared. It is better than the person across the river wearing a green bamboo hat, the fishing line stretches and rolls in the snowy waves. (Baiyan Fu)

Late at night, there are no pedestrians outside the curtain, moss covers the ancient hall, and purple mist pervades. Secret decrees are not allowed to be passed on, only allowing the bright white moonlight to fill the sky. (Gui Renfeng)

De

山上堂。俱胝和尚凡有扣問祇豎一指。寒則普天普地寒。熱則普天普地熱。

翠峰顯云。什麼處見俱胝老。莫錯認定盤星。復云。森羅萬象徹下孤危。大地山河通天𡽗絕。什麼處得一指頭禪。妙喜云。可謂是貴人多忘。　古南門云。有利無利。不離行市。

閑時啜茗山茶下。興至行吟野竹西。倦臥繩床春寂寂。簾前苔色映青藜。(海舟慈)

德山上堂。我有三句語示汝諸人。一句涵蓋乾坤。一句截斷眾流。一句隨波逐浪。作么生辨。若辨得出。有參學分。若辨不出。長安路上輥輥地。

起綱宗云。德山三句示徒。能仁一字也無。免汝費心穿鑿。釋迦達磨不如。涵蓋乾坤。日頭。截斷眾流。香象。隨波逐浪。浮萍。一鏃破三關。分明箭後路。

德山上堂。但參活句。莫參死句。活句下薦得。永劫無滯。一塵一佛國一葉一釋迦是死句。揚眉瞚目舉指豎拂是死句。山河大地更無誵訛是死句。時有僧問如何是活句。師曰波斯仰面看。曰恁么則不謬去也。師便打。

起綱宗云。山僧重翻此案。兩家體怗和融。世出世間同一受用。還會么。但參死句莫參活句。死句下薦得。永劫無滯。一塵一佛國一葉一釋迦是活句。揚眉瞚目舉指豎拂是活句。山河大地更無誵訛是活句。或有問如何是死句。波

【現代漢語翻譯】 現代漢語譯本： 山上堂。俱胝和尚（俱胝和尚：唐代禪宗僧人）凡是有人請教，總是豎起一根手指。天氣寒冷，整個宇宙都寒冷；天氣炎熱，整個宇宙都炎熱。

翠峰顯云禪師說：『你們在哪裡見到俱胝老和尚的？』不要錯誤地認定『定盤星』（定盤星：比喻標準或準則）。又說：『森羅萬象徹底地孤立而危險，大地山河與天隔絕。』從哪裡能得到這一指頭禪？妙喜禪師說：『真可謂是貴人多忘事啊。』古南門禪師說：『有利無利，不離行市（行市：市場）。』

閑暇時在山茶樹下品茗，興致來了就在野竹林西邊吟詩。疲倦時就睡在簡樸的床鋪上，春天寂靜無聲，簾子前的青苔映襯著青藜杖（青藜杖：一種手杖）。（海舟慈禪師）

德山禪師上堂說法：『我有三句話要告訴你們。一句涵蓋乾坤（涵蓋乾坤：包容整個宇宙），一句截斷眾流（截斷眾流：斬斷一切思緒），一句隨波逐浪（隨波逐浪：順應世俗）。』你們如何分辨？如果能分辨得出，還有參學的份。如果分辨不出，就像在長安路上不停滾動的東西一樣（比喻庸碌無為）。』

起綱宗禪師說：『德山禪師三句教導弟子，但能仁（能仁：釋迦牟尼佛的稱號）一個字也沒有。免得你們費心穿鑿附會，釋迦和達摩（達摩：禪宗初祖菩提達摩）都不如他。』『涵蓋乾坤』是『日頭』（太陽），『截斷眾流』是『香象』（香象：比喻力量強大），『隨波逐浪』是『浮萍』（浮萍：漂浮不定的植物）。『一箭射穿三關』，分明地顯示了箭的來路。

德山禪師上堂說法：『只要參活句，不要參死句。在活句下領悟，就能永遠沒有滯礙。』『一塵一佛國，一葉一釋迦』是死句，『揚眉、眨眼、舉手指、豎拂塵』是死句，『山河大地，更無差錯』是死句。當時有僧人問：『什麼是活句？』德山禪師說：『波斯人仰面看。』僧人說：『這樣就不會錯了嗎？』德山禪師就打了他。

起綱宗禪師說：『山僧我重新翻這樁案子，兩家的體用貼合而融洽，世間和出世間都同樣受用。』你們明白嗎？『只要參死句，不要參活句。在死句下領悟，就能永遠沒有滯礙。』『一塵一佛國，一葉一釋迦』是活句，『揚眉、眨眼、舉手指、豎拂塵』是活句，『山河大地，更無差錯』是活句。如果有人問：『什麼是死句？』

【English Translation】 English version: At Mount Shang's hall. Whenever anyone questioned him, Monk Juzhi (Juzhi: A Chan Buddhist monk of the Tang Dynasty) would simply raise one finger. When it's cold, the entire universe is cold; when it's hot, the entire universe is hot.

Chan Master Cuifeng Xianyun said, 'Where did you see old Monk Juzhi?' Don't mistakenly identify the 'lodestar' (lodestar: a metaphor for a standard or criterion). He further said, 'The myriad phenomena are thoroughly isolated and precarious, the great earth and rivers are cut off from the heavens.' Where can one obtain this one-finger Chan? Chan Master Miaoxi said, 'It can truly be said that great people are forgetful.' Chan Master Gunanmen said, 'Whether there is profit or not, it does not depart from the marketplace (marketplace: the market).'

In leisure, sipping tea under the mountain camellias; when the mood strikes, reciting poetry west of the wild bamboo forest. When weary, lying on a simple bed, spring is silent and still; the moss before the curtain reflects on the green藜 staff (藜 staff: a type of walking stick). (Chan Master Haizhou Ci)

Chan Master Deshan ascended the hall and said, 'I have three phrases to show you all. One phrase encompasses the universe (encompasses the universe: contains the entire cosmos), one phrase cuts off the flow (cuts off the flow: severs all thoughts), and one phrase follows the waves (follows the waves: conforms to the world).』 How do you discern them? If you can discern them, you still have a share in studying Chan. If you cannot discern them, you are like something rolling endlessly on the road to Chang'an (a metaphor for being mediocre and unproductive).'

Chan Master Qigangzong said, 'Chan Master Deshan used three phrases to instruct his disciples, but the 'Capable One' (Capable One: epithet of Sakyamuni Buddha) didn't use even a single word. To save you the trouble of laborious interpretation, Sakyamuni and Bodhidharma (Bodhidharma: the first patriarch of Chan Buddhism) are not as good as him.' 'Encompassing the universe' is the 'sun,' 'cutting off the flow' is the 'fragrant elephant' (fragrant elephant: a metaphor for great strength), and 'following the waves' is 'duckweed' (duckweed: a floating plant). 'One arrow pierces three barriers,' clearly showing the path the arrow took.

Chan Master Deshan ascended the hall and said, 'Only investigate the living phrase, do not investigate the dead phrase. If you realize under the living phrase, you will be free from obstruction forever.' 'One dust, one Buddha-land; one leaf, one Sakyamuni' is a dead phrase. 'Raising the eyebrows, blinking the eyes, raising a finger, raising the whisk' is a dead phrase. 'Mountains, rivers, and the great earth, without the slightest error' is a dead phrase. At that time, a monk asked, 'What is the living phrase?' The master said, 'The Persian looks up.' The monk said, 'So, there is no mistake?' The master then struck him.

Chan Master Qigangzong said, 'I, this mountain monk, re-examine this case. The essence and function of both sides are closely united and harmonious, and both the mundane and the supramundane are equally enjoyed.' Do you understand? 'Only investigate the dead phrase, do not investigate the living phrase. If you realize under the dead phrase, you will be free from obstruction forever.' 'One dust, one Buddha-land; one leaf, one Sakyamuni' is a living phrase. 'Raising the eyebrows, blinking the eyes, raising a finger, raising the whisk' is a living phrase. 'Mountains, rivers, and the great earth, without the slightest error' is a living phrase. If someone asks, 'What is the dead phrase?'

斯仰面看。恁么則不謬去也。但有言說都無實義。

岳州巴陵新開顥鑒禪師(雲門偃嗣)

僧問如何是道。師曰明眼人落井。

南北東西苦問人。新開多口接迷津。從茲八駿追風急。空望悠悠腳下塵。(佛印元)

明眼人落井。靈丹透金鼎。黑水崑崙奴。夜過漫天嶺。(覺海元)

秋夜霜天月正明。仰觀星象約三更。一條大路平如掌。歸去何妨徹曉行。(保寧勇)

爭雄弓馬最危微。背手能拈嚙鏃機。自笑老來無意氣。看他云鳥自閑飛。(覺浪盛)

煙霞滿笠曉風寒。遠蹋青莎別翠巒。一路梨花春飲馬。夜乘明月到長安。(寒松操)

巴陵因僧問如何是吹毛劍。師曰珊瑚枝枝牚著月。

要平不平。大巧若拙。或指或掌。倚天照雪。大冶兮磨礱不下。良工兮拂拭未歇。別別。珊瑚枝枝牚著月。(翠峰顯)

珊瑚枝枝牚著月。射斗光铓未足觀。四海盡來歸貢后。乾坤同耀寶光寒。(白雲端)

價重三千不可圖。從教千古強名模。長因塞北煙塵息。記得江南啼鷓鴣。(長靈卓)

脫得邊城戍役身。卻來偷賞上園春。御街前畔低聲語。不覺衝他貌事人。(心聞賁)

巴陵因僧問如何是提婆宗。師曰銀碗里盛雪。

老新開端的別解。道

【現代漢語翻譯】 現代漢語譯本： 他仰面觀看。這樣就不會錯了吧。但所有言語都缺乏實際意義。

岳州巴陵新開顥鑒禪師（雲門偃嗣）

有僧人問：『什麼是道？』禪師說：『明眼人落井。』

南北東西到處詢問，新開禪師用多言接引迷途者。從此駿馬追風般迅速，只是徒勞地望著腳下的塵土。（佛印元）

明眼人落井，靈丹放入金鼎。黑水崑崙奴，夜晚翻越漫天山嶺。（覺海元）

秋夜霜天，月亮正明。仰望星象，大約三更時分。一條大道平坦如掌，回去不妨徹夜趕路。（保寧勇）

爭強鬥勝如弓馬般充滿危機。反手也能熟練地拈箭上弦。自嘲老來沒有意氣，看那雲中鳥兒自在飛翔。（覺浪盛）

煙霞滿身，戴著斗笠，曉風寒冷。遠離青翠的山巒，踏上青草地。一路梨花盛開，春天裡飲馬，夜晚乘著明月到達長安。（寒松操）

巴陵禪師因僧人問：『什麼是吹毛劍？』禪師說：『珊瑚枝枝撐著月。』

想要平卻不平，大巧反而顯得笨拙。或指或掌，倚天照雪。大冶爐啊，磨礪不盡。良工啊，拂拭不歇。特別啊特別，珊瑚枝枝撐著月。（翠峰顯）

珊瑚枝枝撐著月，射斗的光芒還不足以觀看。四海都來進貢之後，乾坤一同閃耀著寶光寒。（白雲端）

價值連城不可估量，任憑千古強行模仿。常常因為塞北的戰火平息，而想起江南的鷓鴣啼叫。（長靈卓）

擺脫了邊境戍守的身份，卻來偷偷欣賞上林苑的春色。御街前面低聲說話，不知不覺衝撞了當權者。（心聞賁）

巴陵禪師因僧人問：『什麼是提婆宗（指提婆菩薩的宗風）？』禪師說：『銀碗里盛雪。』

老新開禪師的見解確實獨特，說……

【English Translation】 English version: He looked up. In that case, it wouldn't be a mistake. But all words lack real meaning.

Yuezhou Baling Xinkai Haojian Zen Master (Yunmen Yan'si)

A monk asked: 'What is the Dao (the Way)?' The Master said: 'A clear-eyed person falls into a well.'

Everywhere, north, south, east, and west, people ask. Xinkai (newly opened) uses many words to guide those who are lost. From now on, the eight steeds chase the wind swiftly, but in vain, looking at the dust under their feet. (Foyin Yuan)

A clear-eyed person falls into a well. A spiritual elixir enters a golden cauldron. A black Kunlun slave crosses the boundless mountain range at night. (Juehai Yuan)

An autumn night, frosty sky, the moon is bright. Looking up at the stars, it's about the third watch. A great road is as flat as a palm. Returning, why not travel all night? (Baoning Yong)

Competing for supremacy with bows and horses is most dangerous. With a backhand, one can skillfully nock an arrow. I laugh at myself for having no ambition in old age, watching the clouds and birds flying freely. (Juelang Sheng)

Covered in mist and haze, wearing a bamboo hat, the morning breeze is cold. Leaving the green mountains, stepping on the green grass. All the way, pear blossoms bloom, horses drink in spring, riding the bright moon to Chang'an at night. (Hansong Cao)

Baling Zen Master, because a monk asked: 'What is the hair-splitting sword?' The Master said: 'Coral branches prop up the moon.'

Wanting to be level but not level, great skill appears clumsy. Pointing or palming, relying on the sky to illuminate the snow. The great furnace, grinding endlessly. The skilled craftsman, wiping without stopping. Special, special, coral branches prop up the moon. (Cuifeng Xian)

Coral branches prop up the moon, the light that shoots at the Dipper is not worth watching. After all the seas come to offer tribute, the universe shines with a cold, precious light. (Baiyun Duan)

Its value is immeasurable, not to be estimated. Let it be imitated strongly throughout the ages. Often because the smoke and dust in the northern border cease, one remembers the partridges crying in Jiangnan. (Changling Zhuo)

Having escaped the duty of guarding the border city, one comes to secretly admire the spring scenery of the imperial garden. Speaking in a low voice in front of the imperial street, unknowingly bumping into the powerful person. (Xinwen Ben)

Baling Zen Master, because a monk asked: 'What is the Deva (referring to Bodhisattva Deva) sect?' The Master said: 'Snow in a silver bowl.'

Old Xinkai's understanding is indeed unique, saying...

銀碗里盛雪。九十六個應自知。不知卻問天邊月。提婆宗。提婆宗。赤幡之下起清風。(翠峰顯)

大冶精金。澄潭皎月。南北東西。孰分優劣。昨夜春風一陣來。掃盡千山萬山雪。(海印信)

提婆宗。銀碗雪。泰華摧。滄海竭。赤幡之下起清風。吹落楊花硬如鐵。(佛心才)

巴陵因僧問祖意教意是同是別。師曰。雞寒上樹。鴨寒下水。

東山演云。大小巴陵祇道得一半。白雲則不然。掬水月在手。弄花香滿衣。又因僧問祖意教意是同是別。山云。人貧智短。馬瘦毛長。　佛日晰云。演祖文皺皺地。也祇道得一半。隆安即不然。祖意教意是同是別。馬搭鞍。驢拽磨。　古梅冽云。雞寒上樹。一聲撲落梅梢月。鴨寒下水。全身蹋破楚天秋。顧左右云。雖然。詮上加詮。畢竟祖意教意。

同別祖教問端由。便將元價與他酬。絲綸夜靜人垂釣。曉得金烏帶月收。(投子青)

昨夜三更屈指輪。世間休說兩三人。數聲長笛離亭晚。君向瀟湘我向秦。(保寧勇)

雞寒上樹。鴨寒下水。時節不相饒。古今自然理。寒松十里吼清風。流水一溪聲未已。(無準范)

雞作蒼鷹拏鱉鼻。鴨為金翅取獰龍。空王以此垂洪範。錦上鋪花知幾重。(南巖勝)

鳶飛魚躍大家看。

【現代漢語翻譯】 現代漢語譯本： 銀碗里盛著雪。九十六個需要自己去領悟。不明白卻去問天邊的月亮。提婆宗（佛教宗派名）。提婆宗（佛教宗派名）。赤色旗幟之下生起清風。(翠峰顯) 大冶煉出的精金。清澈的深潭映照著明月。南北東西，哪裡能分出優劣。昨夜一陣春風吹來，掃盡千山萬山的積雪。(海印信) 提婆宗（佛教宗派名）。銀碗雪。泰山（指泰山）崩摧。滄海乾涸。赤色旗幟之下生起清風，吹落的楊花堅硬如鐵。(佛心才) 巴陵（地名）有僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義）是相同還是不同？』師父回答說：『雞冷了就上樹，鴨冷了就下水。』 東山演（人名）說，大小巴陵（地名）只說對了一半。白雲（人名）卻不是這樣，『掬水月在手，弄花香滿衣。』又有僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義）是相同還是不同？』山云（人名）說：『人窮了智慧就短淺，馬瘦了毛就長。』佛日晰（人名）說，演祖（人名）的文章皺巴巴的，也只說對了一半。隆安（地名）卻不是這樣，『祖意（禪宗的宗旨）和教意（佛教的教義）是相同還是不同？馬配鞍，驢拉磨。』古梅冽（人名）說，『雞冷了就上樹，一聲撲落梅梢月。鴨冷了就下水，全身踏破楚天秋。』顧左右而言他，雖然如此，詮釋之上再加詮釋，到底什麼是祖意（禪宗的宗旨）和教意（佛教的教義）？』 相同還是不同，祖意（禪宗的宗旨）和教意（佛教的教義）的疑問從何而來？就用原來的價值來酬答他。絲線在寂靜的夜晚有人垂釣，明白金烏（太陽的別稱）帶著月亮一同隱沒。(投子青) 昨夜三更屈指一算，世間不要說兩三個人明白。幾聲悠揚的笛聲在離亭的傍晚響起，你向瀟湘（地名）去，我向秦（地名）去。(保寧勇) 雞冷了就上樹，鴨冷了就下水。時節不等人，古今都是這樣的道理。寒冷的松樹在十里外發出清風的呼嘯，流淌的溪水一溪的聲響沒有停止。(無準范) 雞變成蒼鷹抓取鱉的鼻子，鴨變成金翅鳥抓取兇猛的龍。空王（佛的別稱）用這個來垂示洪範（偉大的法則），錦上添花不知有多少重。(南巖勝) 老鷹飛翔，魚兒跳躍，大家都看到了。

【English Translation】 English version: Snow in a silver bowl. Ninety-six must be known by oneself. If you don't know, ask the moon in the sky. Dhyana School. Dhyana School. A clear breeze rises under the red banner. (Cuifeng Xian) Refined gold from the great furnace. The bright moon reflected in the clear pool. North, south, east, and west, who can distinguish superiority or inferiority? Last night, a gust of spring breeze came, sweeping away the snow from thousands of mountains. (Haiyin Xin) Dhyana School. Snow in a silver bowl. Mount Tai collapses. The sea dries up. A clear breeze rises under the red banner, and the fallen willow catkins are as hard as iron. (Foxin Cai) A monk in Baling (place name) asked: 'Are the ancestral meaning (the tenet of Zen Buddhism) and the teaching meaning (the doctrine of Buddhism) the same or different?' The master replied: 'When chickens are cold, they go to the trees; when ducks are cold, they go into the water.' Dongshan Yan (person's name) said that Great and Small Baling (place name) only said half of it correctly. But Baiyun (person's name) is not like that: 'Holding water, the moon is in my hand; playing with flowers, my clothes are full of fragrance.' Again, a monk asked: 'Are the ancestral meaning (the tenet of Zen Buddhism) and the teaching meaning (the doctrine of Buddhism) the same or different?' Shanyun (person's name) said: 'When people are poor, their wisdom is short; when horses are thin, their hair is long.' Furi Xi (person's name) said that Yan Zu's (person's name) writing is wrinkled and only says half of it correctly. Long'an (place name) is not like that: 'Are the ancestral meaning (the tenet of Zen Buddhism) and the teaching meaning (the doctrine of Buddhism) the same or different? A horse is saddled, and a donkey pulls a millstone.' Gu Mei Lie (person's name) said, 'When chickens are cold, they go to the trees, and with a sound, the moon falls from the tip of the plum blossom branch. When ducks are cold, they go into the water, and their whole bodies trample through the autumn sky of Chu.' Looking around, he said, 'Even so, adding interpretation upon interpretation, what exactly are the ancestral meaning (the tenet of Zen Buddhism) and the teaching meaning (the doctrine of Buddhism)?' The question of sameness or difference, where does the question of ancestral meaning (the tenet of Zen Buddhism) and teaching meaning (the doctrine of Buddhism) arise from? Then use the original value to repay him. Silken lines are cast by someone fishing on a quiet night, understanding that the golden crow (another name for the sun) disappears with the moon. (Touzi Qing) Last night, at the third watch, I counted on my fingers, and don't say that two or three people in the world understand. Several melodious flute sounds rang out in the evening at the farewell pavilion; you go to Xiaoxiang (place name), and I go to Qin (place name). (Baoning Yong) When chickens are cold, they go to the trees; when ducks are cold, they go into the water. The seasons do not wait for people; this is the natural principle of ancient and modern times. The cold pines roar with a clear wind ten miles away, and the sound of the flowing stream has not stopped. (Wuzhun Fan) The chicken turns into a goshawk to grab the turtle's nose, and the duck turns into a golden-winged bird to capture the ferocious dragon. The Empty King (another name for the Buddha) uses this to show the great law, and I don't know how many layers of brocade are added to the flowers. (Nanyan Sheng) Kites fly and fish leap, everyone sees it.

犀辟塵埃玉辟寒。李白夜來逢杜甫。吟風嘯月入長安。(古溪澄)

隨州雙泉師寬明教禪師(雲門偃嗣)

遊山回。首座領眾門接。座曰和尚遊山險𡾟不易。師提起拄杖曰。全得者個力。座乃奪卻拄杖。師放身便倒。大眾皆進前扶起。師拈拄杖一時趁散。回謂侍者曰。向道全得者個力。

黃龍南云。明教雖然會起會倒。不覺弄巧成拙。　資福侶云。一倒一起。煞有規程。然當時一眾竟不扶起。非惟省卻一頓拄杖。且看明教老漢如何起身。復云。險。

益州青城香林澄遠禪師(雲門偃嗣)

僧問如何是西來的的意。師曰坐久成勞。曰便迴轉時如何。師曰墮落深坑。

一個兩個千萬個。脫卻籠頭卸角駝。左轉右轉隨後來。子湖要打劉鐵磨。(翠峰顯)

禪家流。何太錯。祇管追求無病藥。若知煩惱即菩提。坐久成勞亦安樂。(佛鑒勤)

絕訊息處捉來。有形影中走卻。祇因懶問兒孫。要把襕衫反著。坐久成勞。位次已高。起時失卻人天相。無限行人認白毫。(月堂昌)

香林因僧問如何是衲衣下事。師曰臘月火燒山。

昭覺勤云。舉一明三。衲僧孔竅。千差一轍。本分鉗錘。雖然如是。道林則不然。或有人問衲衣下事。祇向道綿包特石。鐵褁泥團。　天童

【現代漢語翻譯】 現代漢語譯本 犀利的筆鋒掃凈塵埃，如玉般晶瑩剔透驅散寒意。李白在夜裡與杜甫相遇，吟詠風月，名揚長安。(古溪澄)

隨州雙泉師寬明教禪師（雲門偃嗣）

禪師遊山歸來，首座帶領眾僧到山門迎接。禪師說：『和尚我遊山，路途艱險不易。』禪師提起拄杖說：『全靠這個（拄杖）的力量。』首座於是奪過禪師的拄杖，禪師隨即倒地。眾僧都上前扶起禪師，禪師拿起拄杖，一時將他們驅散。回來后，禪師對侍者說：『我早就說了全靠這個（拄杖）的力量。』

黃龍南說：『明教禪師雖然懂得如何起身如何倒下，卻不覺弄巧成拙。』資福侶說：『一倒一起，煞有規程。然而當時一眾僧人竟不扶起，非但省卻一頓拄杖，且看明教老漢如何起身。』又說：『險！』

益州青城香林澄遠禪師（雲門偃嗣）

有僧人問：『如何是西來的的意？』禪師說：『坐久成勞。』僧人問：『那麼迴轉時如何？』禪師說：『墮落深坑。』

一個兩個千萬個，脫卻籠頭卸角駝。左轉右轉隨後來，子湖要打劉鐵磨。(翠峰顯)

禪家流，何太錯。祇管追求無病藥。若知煩惱即菩提，坐久成勞亦安樂。(佛鑒勤)

絕訊息處捉來，有形影中走卻。祇因懶問兒孫，要把襕衫反著。坐久成勞，位次已高。起時失卻人天相，無限行人認白毫。(月堂昌)

香林禪師因有僧人問：『如何是衲衣下事？』禪師說：『臘月火燒山。』

昭覺勤說：『舉一明三，衲僧孔竅。千差一轍，本分鉗錘。雖然如是，道林則不然。或有人問衲衣下事，祇向道綿包特石，鐵褁泥團。』天童

【English Translation】 English version The sharp brush sweeps away dust, like jade, crystal clear, dispelling the cold. Li Bai meets Du Fu at night, chanting about the wind and moon, gaining fame in Chang'an. (Gu Xi Cheng)

Chan Master Mingjiao Shikuan of Shuangquan Temple in Suizhou (Successor of Yunmen Yan)

The Chan Master returned from a mountain tour. The head monk led the assembly to greet him at the mountain gate. The Master said, 'This old monk's mountain tour was arduous and difficult.' The Master raised his staff and said, 'Entirely due to the power of this (staff).' The head monk then snatched the staff away. The Master immediately fell to the ground. The assembly all stepped forward to help him up. The Master picked up the staff and scattered them all at once. Returning, the Master said to the attendant, 'I said long ago, entirely due to the power of this (staff).'

Huanglong Nan said, 'Although Chan Master Mingjiao knows how to rise and fall, he unknowingly overreaches himself.' Zifu Lu said, 'One fall, one rise, with a definite procedure. However, at that time, not a single monk helped him up, not only saving themselves a beating from the staff, but also seeing how the old man Mingjiao would get up.' He further said, 'Dangerous!'

Chan Master Chengyuan of Xianglin Temple in Qingcheng, Yizhou (Successor of Yunmen Yan)

A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'Sitting for too long becomes tiring.' The monk asked, 'Then what about turning back?' The Master said, 'Falling into a deep pit.'

One, two, thousands, shedding the halter and unloading the horned camel. Turning left, turning right, following behind. Zihu wants to beat Liu Tiemo. (Cuifeng Xian)

Chan practitioners, how wrong you are. Only seeking medicine for no illness. If you know that煩惱 (kleshas, afflictions) is 菩提 (bodhi, enlightenment), sitting for too long becomes tiring, yet also peaceful and happy. (Fojian Qin)

Catching it where there is no trace, letting it escape in the midst of form and shadow. Just because of laziness in asking children and grandchildren, wanting to wear the robe backwards. Sitting for too long becomes tiring, one's position is already high. When rising, one loses the appearance of humans and gods, countless people recognize the 白毫 (baihao, white hair curl between the eyebrows of a Buddha). (Yuetang Chang)

Chan Master Xianglin, because a monk asked, 'What is the matter beneath the衲衣 (na-yi, patched robe)?' The Master said, 'Burning mountains with fire in the twelfth month.'

Zhaojue Qin said, 'Raising one, clarifying three, the holes and openings of a衲僧 (na seng, patched-robe monk). Thousands of differences, one path, fulfilling one's duty with tongs and hammer. Although it is like this, Daolin is not. If someone asks about the matter beneath the衲衣 (na-yi, patched robe), he only says, 'Cotton-wrapped special stone, iron-covered mud ball.' 天童 (Tiantong)'

華云。香林恁么道。老鼠入牛角。若有問歸宗衲衣下事。祇向它道來年更有新條在。惱亂春風卒未休。　平陽忞云。應祖恁么道。亦未免貪前失后。若有問山僧。但云。一氣不言。含有象萬靈。何處謝無私。　古南門云。香林冬行春令。翠峰拆東補西。若要理會衲衣下事。各自摸取好。　靈巖儲云。東山則不然。有人恁么問。但向道。動則風生。且道香林底是。東山底是。若檢點得出。東山性命在諸人手裡。若檢點不出。諸人性命在東山手裡。拋拄杖云。負命者上鉤來。　天井新云。翠峰拖泥帶水處斬釘截鐵。昭覺斬釘截鐵處帶水拖泥。諸人還知香林為人處么。狗銜枯骨走。

臘月燒山。萬種千般。翹松鶴冷。立雪人寒。達磨不會。大難大難。(翠峰顯)

臘月火燒山。天邊兩曜還。香林曾未會。空坐劍門關。(佛印元)

歲晚年來正苦寒。千林木葉正凋殘。炎炎野火無流水。應是隨風過別山。(上方益)

老大叢林快說禪。不將禪掛口皮邊。谷深山遠空無像。何處人呼應不圓。(天童覺)

巢知風。穴知雨。可憐謝三郎。月下自搖櫓。(文殊能)

衲衣下事火燒山。臘月家貧徹骨寒。堪笑連延曾未息。眉毛焦赤麵皮干。(天童凈)

臘月火燒山。天寬與地寬。常啼菩薩

【現代漢語翻譯】 現代漢語譯本 華云說：『香林是這樣說的，老鼠鉆進了牛角。』如果有人問歸宗（Guizong，禪師名）的僧衣下的事，只對他說：『來年還有新的枝條生長，惱亂春風終究不會停止。』 平陽忞（Pingyang Min，禪師名）說：『應祖（Yingzu，禪師名）是這樣說的，也未免貪圖眼前而失去長遠。』如果有人問山僧，只說：『一氣不言，含有萬象萬靈，何處感謝無私？』 古南門（Gunanmen，地名）說：『香林（Xianglin，禪師名）在冬天行使春天的命令，翠峰（Cuifeng，禪師名）拆東墻補西墻。』如果要理解僧衣下的事，各自摸索尋找就好。 靈巖儲（Lingyan Chu，禪師名）說：『東山（Dongshan，禪師名）則不是這樣。』如果有人這樣問，就說：『動則生風。』且說香林的底細是什麼？東山的底細是什麼？如果能夠檢查出來，東山的性命就在你們手裡；如果檢查不出來，你們的性命就在東山手裡。』拋起拄杖說：『負命的人上鉤來！』 天井新（Tianjing Xin，禪師名）說：『翠峰拖泥帶水的地方，昭覺（Zhaojue，寺廟名）卻斬釘截鐵；昭覺斬釘截鐵的地方，翠峰卻拖泥帶水。』你們還知道香林的為人處世嗎？狗銜著枯骨跑走了。

臘月燒山，萬種千般。翹松鶴冷，立雪人寒。達磨（Damo，菩提達摩的簡稱，禪宗始祖）不會，大難大難。（翠峰顯）

臘月火燒山，天邊兩曜還。香林曾未會，空坐劍門關。（佛印元）

歲晚年來正苦寒，千林木葉正凋殘。炎炎野火無流水，應是隨風過別山。（上方益）

老大叢林快說禪，不將禪掛口皮邊。谷深山遠空無像，何處人呼應不圓。（天童覺）

巢知風，穴知雨。可憐謝三郎，月下自搖櫓。（文殊能）

僧衣下事火燒山，臘月家貧徹骨寒。堪笑連延曾未息，眉毛焦赤麵皮干。（天童凈）

臘月火燒山，天寬與地寬。常啼菩薩（Sadāprarudita，梵文音譯）

【English Translation】 English version Hua Yun said: 'Xianglin said it this way: A mouse enters a bull's horn.' If someone asks about the affairs under Guizong's (Guizong, name of a Zen master) robe, just tell them: 'Next year there will be new branches growing, and the disturbing spring breeze will not stop in the end.' Pingyang Min said: 'Yingzu said it this way: He inevitably becomes greedy for the present and loses the future.' If someone asks the mountain monk, just say: 'One breath does not speak, containing all phenomena and myriad spirits. Where can one thank selflessness?' Gunanmen said: 'Xianglin exercises the spring command in winter, and Cuifeng takes from the east to repair the west.' If you want to understand the affairs under the robe, each of you should grope and find it for yourselves. Lingyan Chu said: 'Dongshan is not like this.' If someone asks like this, just say: 'Movement creates wind.' And what is the bottom line of Xianglin? What is the bottom line of Dongshan? If you can examine it, Dongshan's life is in your hands; if you cannot examine it, your lives are in Dongshan's hands.' He threw up his staff and said: 'Those who bear fate, come and take the bait!' Tianjing Xin said: 'Where Cuifeng is muddy and dragging, Zhaojue is decisive; where Zhaojue is decisive, Cuifeng is muddy and dragging.' Do you still know Xianglin's way of dealing with people? A dog runs away with a dry bone in its mouth.

'Burning mountains in the twelfth month, in ten thousand ways. The perched pine and crane are cold, and the person standing in the snow is cold. Bodhidharma (Damo, short for Bodhidharma, the founder of Zen Buddhism) does not understand, a great difficulty, a great difficulty.' (Cuifeng Xian)

'Burning mountains with fire in the twelfth month, the two luminaries in the sky return. Xianglin never understood, sitting idly at Jianmen Pass.' (Foyin Yuan)

'At the end of the year, it is bitterly cold, and the leaves of thousands of trees are withering. The blazing wildfire has no flowing water, it should be passing over another mountain with the wind.' (Shangfang Yi)

'The old monastery quickly speaks of Zen, not hanging Zen on the edge of the mouth. The valley is deep and the mountains are far away, empty and without form, where does one call and not receive a full response?' (Tiantong Jue)

'The nest knows the wind, the hole knows the rain. Poor Xie Sanlang, rowing his boat under the moon.' (Wenshu Neng)

'The affairs under the robe are like burning mountains with fire, and the family is utterly cold in the twelfth month. It is laughable that the continuous suffering has not ceased, with eyebrows scorched red and face dry.' (Tiantong Jing)

'Burning mountains with fire in the twelfth month, the sky is wide and the earth is wide. Sadāprarudita'

苦。滿市鬻心肝。(高原泉)

香林因僧問如何是衲僧活計。師曰耳里種田。

耳里種田。滿口含煙。鍾馗解舞十八拍。張老乘槎上九天。(無庵全)

香林因僧問萬頃荒田是誰為主。師曰看看臘月盡。

繡球拋出畫堂前。妙轉無私體自圓。真個要行劍刃事。更須再見老雲門。(石[(工*幾)/石]明)

看看臘月盡。日用事如何。富嫌千口少。貧恨一身多。(云衲慶)

香林因僧問如何是室內一碗鐙。師曰三人證龜成鱉。

瑞巖慍云。三人證龜成鱉。一口各含一舌。當機不辨來風。吃水也須防噎。老香林。能提挈。真燈照世都吹滅。喝一喝。

六耳同謀事不成。直言心表赤心人。室中燈焰誰來撥。白髮兒童兩𩯭新。(投子青)

皎皎清光。遍界莫藏。聲拋不出。色豈能彰。直下斬釘截鐵。刬卻古今途轍。高出臨濟德山。三人證龜成鱉。別別。一回吃水一回噎。(昭覺勤)

三人證龜成鱉。井底泥牛氣噎。直饒辯若懸河。有理亦難分雪。耿耿孤光常皎潔。(佛性泰)

三人證龜成鱉。石火光中迸烈。泥牛腳下生煙。木馬口中銜鐵。別別。六月飛霜何處熱。(蒼巖輝)

香林因僧問。美味醍醐為什麼變為毒藥。師曰導江紙貴。

錦

【現代漢語翻譯】 苦。滿市鬻心肝。(高原泉) 香林（Xianglin，禪師名）因僧人問：『如何是衲僧（Nàsēng，指雲遊僧人）活計？』師（指香林）曰：『耳里種田。』 耳里種田。滿口含煙。鍾馗（Zhong Kui，中國神話人物）解舞十八拍。張老（Zhang Lao，可能是指張騫）乘槎（chá，木筏）上九天。(無庵全) 香林（Xianglin）因僧人問：『萬頃荒田是誰為主？』師（指香林）曰：『看看臘月盡。』 繡球拋出畫堂前。妙轉無私體自圓。真個要行劍刃事。更須再見老雲門（Yunmen，禪宗大師）。(石[(工*幾)/石]明) 看看臘月盡。日用事如何。富嫌千口少。貧恨一身多。(云衲慶) 香林（Xianglin）因僧人問：『如何是室內一碗鐙（dèng，燈）？』師（指香林）曰：『三人證龜成鱉。』 瑞巖（Ruiyan，禪師名）慍（yùn）云：『三人證龜成鱉。一口各含一舌。當機不辨來風。吃水也須防噎。老香林（Xianglin）。能提挈。真燈照世都吹滅。喝一喝。』 六耳同謀事不成。直言心表赤心人。室中燈焰誰來撥。白髮兒童兩𩯭新。(投子青) 皎皎清光。遍界莫藏。聲拋不出。色豈能彰。直下斬釘截鐵。刬（chǎn）卻古今途轍。高出臨濟（Linji，禪宗大師）德山（Deshan，禪宗大師）。三人證龜成鱉。別別。一回吃水一回噎。(昭覺勤) 三人證龜成鱉。井底泥牛氣噎。直饒辯若懸河。有理亦難分雪。耿耿孤光常皎潔。(佛性泰) 三人證龜成鱉。石火光中迸（bèng）烈。泥牛腳下生煙。木馬口中銜鐵。別別。六月飛霜何處熱。(蒼巖輝) 香林（Xianglin）因僧人問：『美味醍醐（tíhú，比喻佛法）為什麼變為毒藥？』師（指香林）曰：『導江紙貴。』 錦

【English Translation】 Suffering. The market is full of those selling their hearts and livers. (Gao Yuanquan) Xianglin (name of a Chan master) asked a monk, 'What is the livelihood of a traveling monk (Nàsēng)?' The master (referring to Xianglin) said, 'Farming in the ears.' Farming in the ears. Mouth full of smoke. Zhong Kui (a figure in Chinese mythology) dances the Eighteen Beats. Old Zhang (possibly referring to Zhang Qian) rides a raft to the Ninth Heaven. (Wu Anquan) Xianglin (Xianglin) asked a monk, 'Who is the master of the vast desolate fields?' The master (referring to Xianglin) said, 'See when the twelfth month ends.' The embroidered ball is thrown in front of the painted hall. The wonderful transformation is selfless and the body is naturally round. If you really want to do the work of a sword's edge, you must see the old Yunmen (a Chan master) again. (Shi [(工*幾)/石] Ming) See when the twelfth month ends. How are daily affairs? The rich hate having too few mouths to feed. The poor hate having too much on their own shoulders. (Yun Naqing) Xianglin (Xianglin) asked a monk, 'What is the lamp in the room?' The master (referring to Xianglin) said, 'Three people testify that a turtle becomes a turtle.' Ruiyan (name of a Chan master) angrily said, 'Three people testify that a turtle becomes a turtle. Each mouth contains a tongue. At the moment, one cannot discern the coming wind. Even drinking water, one must be careful of choking. Old Xianglin (Xianglin). Able to lift up. The true lamp illuminates the world and is blown out. Drink! Drink!' Six ears conspiring together will not succeed. Honest words reveal a sincere heart. Who will adjust the lamp flame in the room? The white-haired child's temples are new. (Touzi Qing) Bright and clear light. Nothing is hidden throughout the realm. Sound cannot be thrown out. How can form be manifested? Directly cut through nails and sever iron. Uproot the paths of ancient and modern times. Surpass Linji (a Chan master) and Deshan (a Chan master). Three people testify that a turtle becomes a turtle. Separate! Separate! One time drinking water, one time choking. (Zhaojue Qin) Three people testify that a turtle becomes a turtle. The mud ox at the bottom of the well is choked with air. Even if you argue like a flowing river, it is difficult to distinguish the truth. The bright and solitary light is always clear and bright. (Foxing Tai) Three people testify that a turtle becomes a turtle. Bursting and fierce in the light of a flint. Smoke rises from under the feet of the mud ox. The wooden horse holds iron in its mouth. Separate! Separate! Where is the heat in June when frost flies? (Cangyan Hui) Xianglin (Xianglin) asked a monk, 'Why does the delicious ghee (tíhú, a metaphor for the Buddha's teachings) turn into poison?' The master (referring to Xianglin) said, 'The paper in Daojiang is expensive.' Brocade

江西近煙波綠。新雨山頭荔枝熟。萬里橋邊多酒樓。遊人愛向誰家宿。(頻吉祥)

宗鑒法林卷五十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十一

集云堂　編

大鑒下八世

襄州洞山守初宗慧禪師(雲門偃嗣)

初參雲門。門問近離甚處。師曰查渡。曰夏在甚麼處。師曰湖南。曰甚麼時離彼。師曰去秋。曰放汝三十棒。師曰過在甚麼處。曰江西湖南便恁么去。師于言下頓省。

翠峰顯云。雲門氣宇如王。拶著便冰消瓦解。當時若據令而行。子孫也未到斷絕。　白雲端云。大小云門被洞山一問。直得額頭汗出口里膠生。　保寧勇別雲門后語云。者瞎漢。將謂你是個人。便打。　天童杰云。雲門放去太奢。收來太儉。末後慇勤。何不與他本分草料。洞山恁么悟去。也是杓卜聽虛聲。　靈隱岳雲。諸方盡謂父子投機啐啄同時。殊不知雲門正令不行。卻向草窠里輥。致令洞山打失鼻孔。至今無摸索處。　浮山□云。把定乾坤。佛祖無進入之路。放開江海。魚龍得游泳之方。雲門老人不妨奇特。翠峰云云門氣宇如王拶著便冰消瓦解。識甚好惡。當時若據令而行。瞎卻天下人眼。　天井新云。山高水深。云行鳥飛。在雲門則可。在天井則不可。

【現代漢語翻譯】 現代漢語譯本： 江西一帶籠罩著綠色的煙霧和水波。新雨過後，山上的荔枝成熟了。萬里橋邊有很多酒樓，遊人喜歡在哪一家住宿呢？（頻吉祥）

《宗鑒法林》卷五十 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷五十一

集云堂 編

大鑒下八世

襄州洞山守初宗慧禪師（雲門偃嗣）

洞山守初禪師最初參拜雲門禪師。雲門問：『你最近從哪裡來？』洞山說：『查渡。』雲門說：『夏天在哪裡？』洞山說：『湖南。』雲門說：『什麼時候離開那裡的？』洞山說：『去年秋天。』雲門說：『該打你三十棒！』洞山說：『我錯在哪裡？』雲門說：『江西湖南，你就這樣隨便走？』洞山禪師在雲門禪師的言語下立刻領悟。

翠峰顯云禪師說：『雲門的氣度像王者一樣，一觸碰就冰消瓦解。當時如果按照規矩執行，子孫也不會斷絕。』白雲端禪師說：『雲門被洞山一問，嚇得額頭冒汗，口裡發乾。』保寧勇禪師在評論雲門的后語時說：『這個瞎漢，還以為你是個了不起的人物，就打！』天童杰禪師說：『雲門放得太寬，收得太緊，最後慇勤，為什麼不給他應得的草料？洞山這樣領悟，也只是像用龜殼占卜一樣，聽信虛假的聲音。』靈隱岳禪師說：『各方都認為父子投機，啐啄同時，卻不知道雲門的正令沒有實行，反而向草堆里滾，導致洞山迷失了方向，至今找不到摸索的地方。』浮山□禪師說：『把定乾坤，佛祖也沒有進入的道路；放開江海，魚龍才能得到游泳的地方。雲門老人非常奇特。』翠峰說雲門氣宇如王，一觸碰就冰消瓦解，真是分不清好壞。當時如果按照規矩執行，就能讓天下人的眼睛瞎掉。』天井新禪師說：『山高水深，云行鳥飛，在雲門那裡可以，在天井這裡就不可以。』

【English Translation】 English version: Jiangxi is shrouded in green mist and waves. After the new rain, the lychees on the mountain are ripe. There are many restaurants near Wanli Bridge. Which one do tourists like to stay at? (Pin Jixiang)

Zongjian Falin, Volume 50 Wan Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 51

Compiled by Jiyun Hall

Eighth Generation from Dajian

Zen Master Dongshan Shouchu Zonghui of Xiangzhou (Successor of Yunmen Yan)

Zen Master Dongshan Shouchu initially visited Zen Master Yunmen. Yunmen asked, 'Where have you come from recently?' Dongshan said, 'Chadu.' Yunmen said, 'Where were you in the summer?' Dongshan said, 'Hunan.' Yunmen said, 'When did you leave there?' Dongshan said, 'Last autumn.' Yunmen said, 'You deserve thirty blows!' Dongshan said, 'Where is my fault?' Yunmen said, 'Jiangxi and Hunan, you just wander around like that?' Zen Master Dongshan immediately realized enlightenment under Yunmen's words.

Zen Master Cuifeng Xianyun said, 'Yunmen's demeanor is like a king, dissolving like ice and collapsing like tiles upon touch. If he had acted according to the rules at that time, his descendants would not have been cut off.' Zen Master Baiyun Duan said, 'Yunmen was so frightened by Dongshan's question that sweat poured from his forehead and his mouth became dry.' Zen Master Baoning Yong, commenting on Yunmen's later words, said, 'This blind man, I thought you were someone great, so I hit you!' Zen Master Tiantong Jie said, 'Yunmen released too loosely and tightened too much. He was diligent at the end, but why didn't he give him the grass and fodder he deserved? Dongshan's enlightenment in this way is like listening to false sounds through divination with a tortoise shell.' Zen Master Lingyin Yue said, 'All sides think that the father and son are in tune, pecking at the same time, but they don't know that Yunmen's proper order was not implemented, but instead rolled into the grass heap, causing Dongshan to lose his way and still unable to find a way to explore.' Fushan □ Zen Master said, 'Grasping the universe firmly, even the Buddhas and ancestors have no way to enter; opening up the rivers and seas, fish and dragons can find a place to swim. Old man Yunmen is very peculiar.' Cuifeng said that Yunmen's demeanor is like a king, dissolving like ice and collapsing like tiles upon touch, truly unable to distinguish good from bad. If he had acted according to the rules at that time, he could have blinded the eyes of everyone in the world.' Zen Master Tianjing Xin said, 'High mountains and deep waters, clouds moving and birds flying, are acceptable at Yunmen's place, but not at Tianjing's place.'

何故。家無滯貨不富。

見兔放鷹。因行掉臂。赤骨律窮。方圓富貴。放三頓棒尚遲疑。再挨方識錐頭利。單提獨腳機關外。明眼衲僧猶不會。(圓悟勤)

從來大道透長安。步步應須著眼看。五里祇知還五里。到頭方覺路岐難。(枯不成)

坐鎮韶陽老牯牛。江西湖外遽相酬。當時鐵限高抬起。未必黃河不倒流。(寶峰祥)

錯口相酬罪莫逃。放伊三頓轉忉忉。使他飯袋江西去。添得廬陵米價高。(中峰本)

洞山因僧問如何是佛。師曰麻三斤。

明教寬云。向南有竹。向北有木。　天寶樞云。麻上生繩猶自可。那堪繩上更生蛇。喝一喝云。一條來往長安路。

五彩畫牛頭。黃金為點額。春晴二月初。農人皆取則。寒食賀新正。鐵錢三五百。(福嚴雅)

橫眸讀梵字。彈舌念真言。吹火長尖㭰。柴生滿灶煙。(大愚芝)

金烏急。玉兔速。善應何曾有輕觸。展事投機見洞山。跛鱉盲龜入空谷。花蔟蔟。錦蔟蔟。南地竹兮北地木。因思長慶陸大夫。解道合笑不合哭。(翠峰顯)

火麻皮子若何分。臘雪煎茶解醉君。更有路行人未到。野花含笑舊枝春。(法昌遇)

三年一閏大家知。也有顢頇不記時。昨夜雁回沙塞冷。嚴風吹綻月中枝。(投子青

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？家裡沒有積壓的貨物就不會富有。

看見兔子才放老鷹（比喻行動遲緩）。因為行走而甩動胳膊（比喻多此一舉）。赤骨律窮（一種咒語，此處意義不明）。方圓富貴（比喻圓融通達才能致富）。放了三次棒子還遲疑不決，再挨一下才知道錐子的尖利。單獨提起獨腳的機關之外（比喻超越常規），明眼的僧人也不會。（圓悟勤）

從來大道直通長安（比喻真理顯而易見），每一步都應該仔細觀察。走了五里路只知道還是五里路，到頭來才發覺道路艱難。（枯不成）

坐鎮韶陽的老牯牛（比喻德高望重的禪師），在江西湖外迅速地相互酬唱。當時如果把鐵的界限高高抬起，未必黃河不會倒流。（寶峰祥）

說錯了話相互酬唱，罪過難逃。放了他三次棒子，反而更加憂愁。讓他帶著飯袋去江西，使得廬陵的米價更高。（中峰本）

洞山（良價禪師）因為有僧人問什麼是佛，洞山禪師回答說：『麻三斤』。

明教寬（禪師）說：『向南有竹，向北有木。』天寶樞（禪師）說：『麻上生繩還可以理解，哪裡能忍受繩上又生蛇？』喝一聲說：『一條來往長安的路。』

用五彩描繪牛頭，用黃金點綴額頭。春光明媚的二月初，農人都以此為準則。寒食節（清明節前一天）慶祝新年，用鐵錢三五百。（福嚴雅）

橫著眼睛讀梵文字，彈著舌頭唸誦真言。吹火使長長的尖柴燃燒，柴火燒滿了灶膛。（大愚芝）

太陽急速執行，月亮快速移動。善的感應何曾有過絲毫的輕慢觸碰？展示事物，抓住時機，見到洞山（良價禪師）。跛腳的鱉和瞎眼的烏龜進入空谷。花朵簇擁，錦繡簇擁。南方的竹子啊，北方的樹木啊。因此想到長慶陸大夫，懂得應該合笑不合哭。（翠峰顯）

火麻的皮子要如何區分？用臘月的雪水煎茶，可以解除醉意。還有路上的行人沒有到達，野花含笑，在舊的枝頭上迎接春天。（法昌遇）

三年一閏，大家都知道。也有糊塗的人不記得時間。昨夜大雁飛回，沙塞寒冷，凜冽的寒風吹開了月中的樹枝。（投子青）

【English Translation】 English version: Why is that? A home without stagnant goods is not wealthy.

Releasing the hawk after seeing the rabbit (metaphor for acting slowly). Swinging arms while walking (metaphor for doing something unnecessary). 'Chigulü qiong' (a mantra, meaning unclear here). 'Square and round, wealth and nobility' (metaphor for achieving wealth through adaptability). After releasing the stick three times, still hesitating; only after being hit again does one understand the sharpness of the awl. Singly lifting the mechanism beyond the single leg (metaphor for transcending convention), even a clear-eyed monk would not understand. (Yuanwu Qin)

From the beginning, the great path leads directly to Chang'an (metaphor for the obviousness of truth), every step requires careful observation. Walking five miles, one only knows it's still five miles; only at the end does one realize the difficulty of the road. (Ku Bucheng)

The old bull sitting firmly in Shaoyang (metaphor for a venerable Zen master), quickly corresponding with others outside Jiangxi Lake. If the iron barrier had been raised high at that time, the Yellow River might not have flowed backward. (Baofeng Xiang)

Replying with wrong words, the sin cannot be escaped. Releasing him three times only increases his worry. Letting him go to Jiangxi with his rice bag only increases the price of rice in Luling. (Zhongfeng Ben)

Dongshan (Liangjie Zen Master) because a monk asked what is Buddha, the master said: 'Three pounds of flax'.

Mingjiao Kuan (Zen Master) said: 'To the south there is bamboo, to the north there is wood.' Tianbao Shu (Zen Master) said: 'Hemp growing into rope is still understandable, how can one bear a snake growing on the rope?' Shouting once, he said: 'A road to and from Chang'an.'

Painting a bull's head with five colors, adorning the forehead with gold. In the clear spring of the second month, farmers all take this as their standard. Celebrating the New Year on Hanshi Festival (the day before Qingming Festival), with three to five hundred iron coins. (Fuyan Ya)

Reading Sanskrit characters with sideways glances, chanting mantras with a flick of the tongue. Blowing on the fire to make the long, pointed firewood burn, the firewood fills the stove. (Dayu Zhi)

The sun hurries, the moon speeds. Has good response ever had the slightest careless touch? Displaying things, seizing the opportunity, seeing Dongshan (Liangjie Zen Master). A lame turtle and a blind tortoise enter an empty valley. Flowers cluster, brocades cluster. Southern bamboo, northern wood. Therefore, thinking of Grand Master Lu of Changqing, understanding that one should laugh, not cry. (Cuifeng Xian)

How to distinguish the bark of hemp? Brewing tea with snow from the twelfth month can relieve drunkenness. There are still travelers on the road who have not arrived, wild flowers smile, welcoming spring on old branches. (Fachang Yu)

Everyone knows that there is a leap year every three years. There are also muddleheaded people who don't remember the time. Last night, the wild geese flew back, the sandbar was cold, and the severe wind blew open the branches in the moon. (Touzi Qing)

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一片初生月。蛾眉畫碧空。水中魚避釣。云外鳥防弓。(野軒遵)

云起千山曉。風高萬木秋。石頭城下水。浪打釣魚舟。(佛慧泉)

江南三月鷓鴣天。雨過諸峰景物鮮。行盡天涯諳世事。買鞋須是大光錢。(三祖宗)

驢尾豬頭牛腳跡。三斤麻皮露訊息。志公杖頭剪刀尺。從來雨下階頭濕。(玉泉璉)

生殺從來總自由。三邊戈甲一時收。誰知不用施韜略。坐鎮中原四百州。(呆庵莊)

龍鱗獨角碧麒麟。金眼流光若電新。金鎖玉欄留不住。夜來飛上紫霄宸。(三宜盂)

問佛麻三斤。眼親手更親。虎頭上種樹。太歲上埋人。(漢關喻)

洞山因僧問如何是正法眼。師曰紙捻無油。

東山演云。洞山不是無。祇是太儉。今日有問東山。但向道瞎。何故。且要相稱。

洞山宗匠較些些。紙捻無油驗作家。老倒禪和針子眼。說禪說道會如麻。(翠巖真)

紙捻無油也大奇。不堪拈掇有誰知。回身卻憶來時路。月下騰騰信腳歸。(五祖演)

洞山上堂。言無展事。語不投機。承言者喪。滯句者迷。還得么。你衲僧分上到者里須具擇法眼始得。祇如洞山恁么道。也有一場過。且道過在什麼處。

愚庵盂云。夜夢不祥。題破在壁。君

【現代漢語翻譯】 現代漢語譯本 一片初生月，像蛾眉一樣描畫在碧藍的天空。(一片：指一輪；蛾眉：指女子彎曲的眉毛；碧空：指碧藍的天空。) 水中的魚兒爲了躲避魚鉤而遊開，云外的鳥兒小心提防弓箭的射擊。(云外：指云的外面。)

雲霧升起，千山萬壑都變得明亮，秋風勁吹，萬木搖落。(千山：指無數的山；萬木：指無數的樹木。) 石頭城下的江水波濤洶涌，浪花拍打著釣魚的小船。(石頭城：指南京。)

江南三月，正是鷓鴣鳥鳴叫的時節，雨後群峰，景色格外清新。(鷓鴣天：詞牌名；江南：指長江以南地區。) 走遍天涯海角，深知世事艱難，買鞋一定要認準大光錢。(天涯：指天的邊緣；大光錢：指質量好的銅錢。)

驢尾、豬頭、牛腳印，這三者泄露了三斤麻皮的訊息。(麻皮：指粗糙的面板。) 志公禪師的禪杖上掛著剪刀和尺子，自古以來，下雨天臺階總是濕的。(志公：指南朝梁代僧人；禪杖：僧人用的手杖。)

生殺予奪的權力向來完全自由，各地的戰事一下子都平息了。(戈甲：指兵器；三邊：指邊境地區。) 誰知道根本不需要使用任何韜略，就能安穩地統治中原四百州。(韜略：指軍事策略；中原：指黃河中下游地區。)

長著龍鱗和獨角的碧色麒麟，金色的眼睛閃耀著像閃電一樣的新光。(麒麟：古代傳說中的一種神獸；紫霄宸：指天宮。) 用金鎖和玉欄也無法將它留住，夜裡它就飛上了紫霄宸。(金鎖：金色的鎖；玉欄：玉石做的欄桿。)

有人問佛法是什麼，回答是麻三斤。(麻三斤：指重量單位，也可能指其他含義。) 要眼到手到，親身體驗才能明白，就像在老虎頭上種樹，在太歲頭上動土一樣。(太歲：古代迷信中指能禍福人間的神。)

洞山禪師因為有僧人問什麼是正法眼藏，洞山禪師回答說：『紙捻無油』。(洞山：指洞山良價禪師；正法眼：指正確的佛法。)

東山演禪師說，洞山禪師的回答並非一無所有，只是太儉省了。(東山演：指東山演禪師。) 如果今天有人問我，我就回答說『瞎』。為什麼呢？因為要相稱。(瞎：指看不見。)

洞山宗匠的見解非常精微，用『紙捻無油』來驗證修行人的功夫。(宗匠：指宗師；紙捻：指紙搓成的細條。) 那些老朽的禪和子們，就像針眼一樣狹隘，說禪論道就像數麻一樣繁瑣。(禪和：指僧人。)

『紙捻無油』也真是太奇特了，不堪拿捏，有誰能真正理解呢？(拈掇：指用手指夾取。) 回頭想想來時的路，在月光下悠然自得地信步而歸。(騰騰：形容悠閑的樣子。)

洞山禪師上堂說法，說的話沒有展開任何事情，說的話語也不投合任何機鋒。(上堂：指禪師升座說法；機：指禪機。) 執著于言語的人會喪失本意，拘泥於字句的人會陷入迷途。(承言：指執著于言語；滯句：指拘泥於字句。) 你們能明白嗎？你們這些衲僧，到了這裡必須具備選擇佛法的眼力才行。(衲僧：指僧人。) 就像洞山禪師這樣說，也有一場過失。那麼，過失在哪裡呢？

愚庵禪師說，夜裡做了不吉祥的夢，把夢的內容寫在墻上。(愚庵：指愚庵禪師。)

【English Translation】 English version A sliver of a new moon, its curve painted like delicate eyebrows across the azure sky. (sliver: refers to a crescent shape; eyebrows: refers to the shape of a woman's eyebrows; azure sky: refers to the blue sky.) Fish in the water avoid the hook, birds beyond the clouds guard against the bow. (beyond the clouds: refers to outside the clouds.)

Clouds rise, illuminating a thousand mountains; the wind is high, turning ten thousand trees to autumn. (thousand mountains: refers to numerous mountains; ten thousand trees: refers to numerous trees.) Below Stone City, the river surges, waves crashing against the fishing boats. (Stone City: refers to Nanjing.)

In the third month of Jiangnan, the partridges sing; after the rain, the peaks are fresh and vibrant. (Jiangnan: refers to the region south of the Yangtze River; partridges: refers to the birds.) Having traveled to the ends of the earth, I understand the ways of the world; when buying shoes, be sure to use Daguan coins. (ends of the earth: refers to the edge of the world; Daguan coins: refers to high-quality copper coins.)

A donkey's tail, a pig's head, an ox's footprint—these three reveal the secret of three pounds of hemp skin. (hemp skin: refers to rough skin.) Zen Master Zhigong's staff carries scissors and a ruler; since ancient times, the steps are always wet when it rains. (Zhigong: refers to a monk from the Liang Dynasty of the Southern Dynasties; Zen staff: refers to a staff used by monks.)

The power of life and death has always been completely free; the wars in all regions are quelled at once. (wars: refers to battles; all regions: refers to border areas.) Who knew that no strategies were needed to peacefully govern the four hundred states of the Central Plains? (strategies: refers to military strategies; Central Plains: refers to the middle and lower reaches of the Yellow River.)

A jade-green Qilin with dragon scales and a single horn, its golden eyes shine like new lightning. (Qilin: an auspicious mythical creature in ancient legends; purple sky: refers to the heavenly palace.) Golden locks and jade railings cannot hold it; at night, it flies up to the purple sky. (golden locks: golden locks; jade railings: jade railings.)

Someone asked what is Buddha, the answer is three pounds of flax. (three pounds of flax: refers to a unit of weight, may also refer to other meanings.) You must see with your own eyes and act with your own hands to understand, just like planting a tree on a tiger's head or disturbing the God of Tai Sui. (Tai Sui: refers to the god who brings fortune and misfortune in ancient superstition.)

Zen Master Dongshan, when a monk asked what is the true Dharma eye, replied: 'A paper wick without oil.' (Dongshan: refers to Zen Master Dongshan Liangjie; true Dharma eye: refers to the correct Buddha Dharma.)

Zen Master Dongshan Yan said that Zen Master Dongshan's answer was not nothing, but too frugal. (Dongshan Yan: refers to Zen Master Dongshan Yan.) If someone asks me today, I will answer 'blind.' Why? Because it must be appropriate. (blind: refers to not being able to see.)

Zen Master Dongshan's insight is very subtle, using 'a paper wick without oil' to test the skills of practitioners. (Zen Master: refers to a master; paper wick: refers to a thin strip of paper.) Those old and decaying Zen monks are as narrow as needle eyes, talking about Zen and the Way is as tedious as counting hemp. (Zen monks: refers to monks.)

'A paper wick without oil' is truly amazing; it cannot be grasped, who can truly understand it? (grasped: refers to picking up with fingers.) Looking back at the road I came from, I leisurely stroll home under the moonlight. (leisurely: describes a relaxed appearance.)

Zen Master Dongshan ascended the hall to preach, saying words that did not develop any matters, and words that did not fit any opportunities. (ascended the hall: refers to the Zen master ascending the seat to preach; opportunities: refers to Zen opportunities.) Those who cling to words will lose the original meaning, and those who are bound by words will fall into迷途. (cling to words: refers to clinging to words; bound by words: refers to being bound by words.) Can you understand? You monks, when you get here, you must have the eye to choose the Dharma. (monks: refers to monks.) Just like Zen Master Dongshan said, there is also a mistake. So, where is the mistake?

Zen Master Yu'an said that he had an ominous dream at night and wrote the content of the dream on the wall. (Yu'an: refers to Zen Master Yu'an.)

子讀之。化為大吉。

大用現前能展事。春來何處不開花。放伊三頓參堂去。四海當知共一家。(真凈文四)

千差萬別解投機。明眼宗師在此時。北斗藏身雖有語。出羣訊息少人知。

遊山玩水便乘言。自己商量總不偏。鶻臭布衫脫未得。且隨風俗度流年。

滯句承言是瞽聾。參禪學道自無功。悟來不費纖毫力。火里蝍蟟吞大蟲。

祇要㧞楔抽釘。為人解黏去縛。如何洞山老人。先要螣蛇繞腳。(竹庵圭)

言無展事。語不投機。承言者喪。滯句者迷。逢人不得錯舉。(徑山杲)

白圭三複瑕難掩。一默如緘語路差。稍變動。已迷家。萬頃秋光天水碧。一聲漁笛隔蘆花。(幻寄庭)

洞山示眾。五臺山上云蒸飯。佛殿階前狗尿天。幡竿頭上煎䭔子。三個猢猻夜簸錢。

道吾真云。山僧則不然。三面貍奴腳蹋月。兩頭白牯手拏煙。戴冠碧兔立庭柏。脫殼烏龜飛上天。且道誵訛在什麼處。　保福達云。一等為虛空畫眉目。洞山道吾較些子。　雲漢挺云。上大人。收拾起。如何若何。趙錢孫李。

山猱得樹尾連顛。笑道階除夜簸錢。敲磕髑髏無用處。從來千聖不曾傳。

洞山因僧問。赤水玄珠猶是人間之寶。和云唱出固非格外之談。未審今日如何為

人。師曰。夜聞祭鬼鼓。朝聽上灘歌。

一腔風月浪傢俬。唱拍相隨作者知。二十五絃非格調。無生一曲韻豐姿。(緣止緣)

洞山因都諫太保問。眼中入正受。諸塵三昧起。此意如何。師曰。洞山茶碗里有太保。太保茶碗里有洞山。保無語。卻將此語問谷隱。隱曰不落無言說。又問延慶。慶曰喚什麼作三昧。

幻寄稷別云。過。　愚庵盂云。一個老婆禪。一個新婦禪。一個女兒禪。總被太保折倒了也。

洞山因僧問牛頭未見四祖時如何。師曰楖栗拄杖。曰見后如何。師曰竇八布衫。

竇八布衫不禦寒。七穿八穴破㲯毿。自從一見祖師后。燈盞茶瓶盡入官。(雪嶠信)

金陵奉先深禪師(雲門偃嗣)

同明和尚在眾時。聞僧問法眼如何是色。眼豎起拂。或曰雞冠花。或曰貼肉汗衫。二人特往問曰。承聞和尚有三種色話是否。眼曰是。師曰鷂子過新羅。便歸眾。李後主在座不肯。白法眼曰。寡人來日置茶筵請二僧重問話。明日後主備彩一箱。劍一口。謂二人曰。今日請上座重新問話。若問得是奉賞雜彩。若問不是祇賜一劍。眼升座。師出問。今日奉敕問話。師還許也無。眼曰許。師曰鷂子過新羅。捧彩便行。大眾一時散去。時法鐙作維那。乃聲鐘眾集僧堂前勘辨。鐙曰。曾

【現代漢語翻譯】 人。師父說：『夜晚聽到祭祀鬼神的鼓聲，早晨聽到船工拉縴的歌聲。』

一顆風花雪月的心，全部家當都投入其中。歌唱和節拍相隨，只有作者才能真正理解。二十五絃的樂器並非真正的格調，無生之曲才蘊含著豐富的姿態。（緣分到了就停止）

洞山（Dongshan，禪師名）因為都諫太保（Dujian Taibao，官名）問：『眼中進入正受（zhengshou，禪定狀態），諸塵三昧（zhuchen sanmei，一種禪定）生起，這是什麼意思？』師父說：『洞山的茶碗里有太保，太保的茶碗里有洞山。』太保無語。之後將此語問谷隱（Guyin，禪師名），谷隱說：『不落入無言說。』又問延慶（Yanqing，禪師名），延慶說：『你叫什麼作三昧？』

幻寄稷（Huanji Ji，人名）告別云。過。（表示同意）愚庵盂（Yu'an Yu，人名）說：一個是老太婆禪，一個是新媳婦禪，一個是女兒禪，都被太保駁倒了。

洞山因為有僧人問：『牛頭（Niutou，禪師名）未見四祖（Sizu，指四祖道信）時如何？』師父說：『是楖栗（jili，一種樹木）木的拄杖。』僧人問：『見四祖后如何？』師父說：『是破舊的竇八布衫。』

竇八布衫不能禦寒，七穿八孔破爛不堪。自從一見祖師后，燈盞茶瓶全都充公。（雪嶠信）

金陵奉先深禪師（Jinling Fengxian Shen Chanshi，禪師名）（雲門偃嗣（Yunmen Yansi，禪師法號））

同明和尚（Tongming Heshang，人名）在僧眾中時，聽到有僧人問法眼（Fayan，禪師名）：『什麼是色？』法眼豎起拂塵。有人說是雞冠花，有人說是貼身汗衫。同明和尚和另一人特意去問法眼：『聽說和尚您有三種關於「色」的說法，是這樣嗎？』法眼說是。同明和尚說：『鷂子過新羅（Xinluo，古國名）。』便回到僧眾中。李後主（Li Houzhu，人名，南唐後主）在座不肯罷休，對法眼說：『寡人明日設茶宴，請兩位僧人重新問話。』明日，後主準備了一箱綵綢，一把劍，對二人說：『今日請上座重新問話，如果問得對，就賞賜綵綢；如果問得不對，就賜劍。』法眼升座。同明和尚出來問道：『今日奉皇帝的命令問話，師父您允許嗎？』法眼說允許。同明和尚說：『鷂子過新羅。』捧著綵綢便走了。大眾一時散去。當時法鐙（Fadeng，人名）作維那（weina，寺院職務），於是敲鐘召集僧眾到僧堂前評判。法鐙說：『曾經』

【English Translation】 A person. The Master said, 'At night, I hear the drums of ghost sacrifices; in the morning, I listen to the songs of boatmen pulling ropes upstream.'

A heart full of romantic feelings, with all possessions invested in it. The singing and rhythm accompany each other, understood only by the composer. The twenty-five-stringed instrument is not the true style; the song of non-birth contains abundant grace. (Stop when the affinity ends)

Dongshan (Dongshan, name of a Chan master) asked Grand Protector Dujian (Dujian Taibao, official title): 'When the eye enters correct reception (zhengshou, a state of samadhi), and the samadhi of all dusts (zhuchen sanmei, a type of samadhi) arises, what does this mean?' The Master said, 'In Dongshan's teacup, there is the Grand Protector; in the Grand Protector's teacup, there is Dongshan.' The Grand Protector was speechless. Afterwards, he asked Guyin (Guyin, name of a Chan master) about this saying. Guyin said, 'It does not fall into non-speaking.' He also asked Yanqing (Yanqing, name of a Chan master), who said, 'What do you call samadhi?'

Huanji Ji (Huanji Ji, a person's name) bid farewell to Yun. Passed. (indicating agreement) Yu'an Yu (Yu'an Yu, a person's name) said: 'One is old woman Chan, one is new bride Chan, and one is daughter Chan, all overturned by the Grand Protector.'

Dongshan asked a monk, 'What was it like when Niutou (Niutou, name of a Chan master) had not yet seen the Fourth Patriarch (Sizu, referring to the Fourth Patriarch Daoxin)?' The Master said, 'It was a jili (jili, a type of tree) wood staff.' The monk asked, 'What was it like after seeing the Fourth Patriarch?' The Master said, 'It was a tattered Douba cloth robe.'

The Douba cloth robe cannot keep out the cold, with seven holes and eight openings, tattered and worn. Since seeing the Patriarch, the lamp stand and tea bottle have all been confiscated by the government. (Xueqiao Xin)

Chan Master Fengxian Shen of Jinling (Jinling Fengxian Shen Chanshi, name of a Chan master) (Yunmen Yansi (Yunmen Yansi, Chan master's dharma name))

When Monk Tongming (Tongming Heshang, a person's name) was among the assembly, he heard a monk ask Fayan (Fayan, name of a Chan master), 'What is form?' Fayan raised his whisk. Someone said it was a cockscomb flower, someone said it was a close-fitting undershirt. Tongming and another person went specifically to ask Fayan, 'We heard that you have three sayings about 'form,' is that so?' Fayan said yes. Tongming said, 'A hawk flies over Silla (Xinluo, ancient kingdom).' Then he returned to the assembly. Li Houzhu (Li Houzhu, a person's name, the last ruler of Southern Tang) was present and refused to let it go, saying to Fayan, 'I will prepare a tea banquet tomorrow and invite the two monks to ask questions again.' The next day, Houzhu prepared a box of colored silks and a sword, saying to the two monks, 'Today, I invite the venerable ones to ask questions again. If the question is correct, I will reward you with colored silks; if the question is incorrect, I will bestow the sword.' Fayan ascended the seat. Tongming came out and asked, 'Today, I am asking questions on the emperor's orders. Do you allow it, Master?' Fayan said yes. Tongming said, 'A hawk flies over Silla.' He took the colored silks and left. The assembly dispersed at once. At that time, Fadeng (Fadeng, a person's name) was the director (weina, a monastic position), so he rang the bell to gather the monks in front of the monks' hall for judgment. Fadeng said, 'Once'

聞上座久在雲門。有什麼奇特因緣。舉一兩則商量看。師曰。白鷺下田千點雪。黃鸝上樹一枝花。維那作么生商量。鐙擬議。師乃打一坐具。便歸眾。

佛日晰云。法眼大人相。法燈小丈夫。深上座慣得其便。若在隆安門下。總不許動著。何故。識法者懼。

無聲大海潑天潮。滟滪堆邊怒似號。釣慣漁翁閑坐看。時人驚殺浪頭高。(平陽忞)

兵談虎帳陣雲開。欲構前師束手來。戈戟才施分勝負。倒騎敵馬奪標回。(緣止緣)

百步穿楊妙有機。縱橫施設世中希。就中一箭人難學。射透花心奪彩歸。(雪奇靜)

一種天生絕世才。臨機與奪起風雷。辭鋒八面齊掀倒。贏得宮花滿𩯭栽。(眉山遠)

奉先同明和尚到淮河。見人牽魚網。有魚從網中透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初不撞入網羅好。師曰。明兄。你欠悟在。明至中夜方省。

徑山杲云。明上座省得底。且道是網囉哩底網羅外底。　愚庵盂云。一度被蛇傷。三年怕爛草。　西遁超云。須知古人言不虛發。且道如何是他欠悟處。若向明公語下搜求。直須打到棒折。若儱侗道個惑亂一上。打到棒折尚未放休。除此二途。還有知二公落處者么。乃呵呵大笑云。入也入也。

俊哉

【現代漢語翻譯】 現代漢語譯本： 聽說上座您在雲門（Yunmen，禪宗祖庭）待了很久，有什麼特別的因緣嗎？請舉出一兩則來商量一下。師父說：『白鷺飛落田間，像是千點白雪；黃鸝飛上樹梢，好似一枝鮮花。』維那（Vina，寺院中的一種職務）你打算怎麼商量這件事呢？維那剛想開口，師父就打了一下坐具，然後回到大眾中。

佛日晰云（Fori Xiyun，人名）說：法眼（Fayan，禪宗大師）有大人物的氣象，法燈（Fadeng，禪宗大師）是小丈夫。深上座（Shen Shangzuo，人名）很習慣這種方便。如果在隆安（Long'an，地名）門下，總是不允許隨便亂動。為什麼呢？因為懂得佛法的人心存敬畏。

無聲的大海掀起滔天巨浪，在滟滪堆（Yan Yu Dui，長江中的險灘）邊憤怒地咆哮。習慣了的漁翁悠閒地坐著觀看，世人卻驚恐地嚇壞了，覺得浪頭太高。（平陽忞）

在虎帳中談論軍事，陣雲消散，想要和以前的老師講和，卻束手無策。剛一動用武器，就分出了勝負，倒騎著敵人的戰馬，奪回了錦標。（緣止緣）

百步穿楊的絕技，巧妙而有玄機，縱橫施展，世間罕見。其中有一箭，別人難以學會，射穿花心，奪取綵頭而歸。（雪奇靜）

一種天生的絕世才能，臨機應變，氣勢如風雷。言辭鋒利，八面來風，齊齊掀翻，贏得滿頭宮花。（眉山遠）

奉先同明（Fengxian Tongming，人名）和尚到淮河，看見有人拉魚網，有魚從網中逃脫。師父說：『明兄真俊啊，很像個衲僧（Naseng，僧人的別稱）。』明說：『雖然如此，不如當初不撞入網羅的好。』師父說：『明兄，你還欠缺領悟啊。』明到半夜才醒悟。

徑山杲（Jingshan Gao，人名）說：明上座領悟到的，到底是網囉哩面還是網羅外面？愚庵盂（Yu'an Meng，人名）說：一度被蛇咬傷，三年都害怕腐爛的草。西遁超（Xi Dun Chao，人名）說：要知道古人說的話不會虛發。那麼，他欠缺領悟的地方在哪裡呢？如果從明公的話語中尋找，一定要被打得棍子都斷了。如果含糊地說一句迷惑，打斷棍子也不會放過。除了這兩條路，還有誰知道這兩位落在哪裡嗎？於是呵呵大笑說：入也，入也。

俊哉！

【English Translation】 English version: I heard that you, venerable sir, have been at Yunmen (Yunmen, a ancestral temple of Chan Buddhism) for a long time. Do you have any special karmic connections? Please share one or two for discussion. The master said, 'White herons descend on the fields, like a thousand specks of snow; orioles perch on the branches, like a single flower.' Vina (Vina, a position in the monastery), how do you intend to discuss this? As the Vina was about to speak, the master struck the meditation cushion and returned to the assembly.

Fori Xiyun (Fori Xiyun, a person's name) said: Fayan (Fayan, a Chan master) has the demeanor of a great man, and Fadeng (Fadeng, a Chan master) is a small hero. Shen Shangzuo (Shen Shangzuo, a person's name) is very accustomed to this convenience. If he were under Long'an (Long'an, a place name), he would not be allowed to move carelessly. Why? Because those who understand the Dharma are in awe.

The silent sea stirs up a monstrous tide, roaring furiously at the Yan Yu Dui (Yan Yu Dui, a dangerous shoal in the Yangtze River). The fisherman, accustomed to it, sits leisurely watching, while the world is terrified, thinking the waves are too high. (Pingyang Min)

Discussing military affairs in the tiger tent, the battle clouds dissipate, wanting to reconcile with the former teacher, but feeling helpless. As soon as weapons are used, victory and defeat are determined, riding the enemy's horse backward, seizing the prize. (Yuan Zhiyuan)

The skill of shooting willows from a hundred paces is ingenious and mysterious, displaying it freely, rare in the world. Among them, there is one arrow that is difficult for others to learn, piercing the heart of the flower, seizing the prize and returning. (Xue Qijing)

A kind of innate, unparalleled talent, adapting to the situation, with the force of wind and thunder. Sharp words, coming from all directions, overturning everything, winning a head full of palace flowers. (Meishan Yuan)

The monk Fengxian Tongming (Fengxian Tongming, a person's name) went to the Huai River and saw people pulling fishing nets, and a fish escaped from the net. The master said, 'Brother Ming is truly handsome, like a Naseng (Naseng, another name for a monk).' Ming said, 'Although it is so, it would be better not to have entered the net in the first place.' The master said, 'Brother Ming, you are still lacking in understanding.' Ming awakened in the middle of the night.

Jingshan Gao (Jingshan Gao, a person's name) said: What did Shangzuo Ming realize, inside the net or outside the net? Yu'an Meng (Yu'an Meng, a person's name) said: Once bitten by a snake, one is afraid of rotten grass for three years. Xi Dun Chao (Xi Dun Chao, a person's name) said: Know that the words of the ancients are not spoken in vain. So, where is his lack of understanding? If you seek it in the words of Ming Gong, you must be beaten until the stick breaks. If you vaguely say a confusion, you will not be let go even if the stick is broken. Besides these two paths, is there anyone who knows where these two have fallen? Then he laughed heartily and said: Entered, entered.

How excellent!

一躍透重淵。霹靂追之去不還。卻笑龍門燒尾者。依然點額在波瀾。(徑山杲)

洪波高跳過重關。適意遨遊喚不還。堪笑靜沉溝壑者。安知海闊任從閑。(磬山修)

漁歌一拍蘆花雨。鷺鷥驚入秋煙里。向來羈宦長安游。此幸乘閑步清滸。蘇公蘇公刎頸交。何如草具酬知己。(三宜盂)

俊臣造甕。商君制刑。即以其人之道。還治其人之身。(西遁超)

南嶽般若寺啟柔禪師(雲門偃嗣)

僧問。西天以蠟人為驗。未審此土以何為驗。師曰新羅人草鞋。

龜毛拈得笑咍咍。一擊萬重關鎖開。假使蠟人似冰結。當甚新羅人草鞋。(枯禪鏡)

韶州雙峰竟欽禪師(雲門偃嗣)

示眾。進一步即迷理。退一步即失事。饒你一向兀然去又同無情。僧便問如何得不同無情去。師曰動轉施為。曰如何得不迷理失事去。師曰進一步退一步。僧作禮。師曰。向來有人與么會。老僧不肯伊。曰請和尚直指。師便打出。

昭覺勤云。如鷹拏雀。似鶻捉鳩。細中之細。妙中之妙。進一步不迷理。退一步不失事。所謂恁么中不恁么。不恁么中卻恁么。就中有末後一著。光前絕後。

雙峰因僧問。賓頭盧應供四天下。還得遍也無。師曰如月入水。曰如何是用而不雜。師曰明月堂

【現代漢語翻譯】 現代漢語譯本 一躍跳出深深的淵底，如霹靂般追趕，一去不回。反倒嘲笑那些在龍門想要躍過，卻被燒掉尾巴的魚，仍然只是額頭點在波浪中。（徑山杲）

高高的洪波一躍跳過重重關卡，隨意遨遊，呼喚也不回來。可笑那些靜靜沉在溝壑中的魚，哪裡知道大海廣闊，任憑自由自在。（磬山修）

漁歌一聲拍打著如雨的蘆花，驚得白鷺飛入秋天的煙霧里。過去被官場束縛，在長安遊玩，如今有幸乘著空閑，漫步在清澈的河岸。蘇公（蘇軾，字子瞻，號東坡居士）啊蘇公，我們是刎頸之交，哪裡比得上用簡單的草具來酬謝知己。（三宜盂）

像俊臣（來俊臣，唐朝酷吏）製造大甕，商君（商鞅，戰國時期政治家）制定嚴刑一樣，就用那個人的方法，來懲治那個人。（西遁超）

南嶽般若寺啟柔禪師（雲門偃嗣）

僧人問：西天用蠟人來驗證，不知道此地用什麼來驗證？禪師說：新羅（古代朝鮮國家）人的草鞋。

得到烏龜的毛，笑著哈哈大笑，一擊之下，萬重關鎖打開。即使蠟人像冰一樣堅硬，又比得上新羅人的草鞋什麼呢？（枯禪鏡）

韶州雙峰竟欽禪師（雲門偃嗣）

向大眾開示：進一步就迷惑了真理，退一步就失去了事物的本質。即使你一直保持沉默，也和無情一樣。僧人便問：如何才能不同於無情呢？禪師說：動轉施為（行動和作為）。僧人說：如何才能不迷惑真理，不失去事物的本質呢？禪師說：進一步，退一步。僧人行禮。禪師說：過去有人這樣理解，我卻不認可他。僧人說：請和尚直接指點。禪師便打了他。

昭覺勤（昭覺克勤禪師）說：像老鷹抓麻雀，像鶻（一種猛禽）捉斑鳩。細中之細，妙中之妙。進一步不迷惑真理，退一步不失去事物的本質。這就是所謂的『是這樣中不是這樣，不是這樣中卻是這樣』。其中有最後的一著，光前絕後。

雙峰禪師因為僧人問：賓頭盧（賓頭盧尊者，佛陀的弟子）應供四天下（指整個世界），能夠周遍嗎？禪師說：像月亮映入水中。僧人說：如何才能做到用而不雜呢？禪師說：明月堂。

【English Translation】 English version With a leap, it penetrates the deep abyss. Like thunder, it chases after, never to return. It laughs at those who try to leap the Dragon Gate, only to have their tails burned, still just touching the waves with their foreheads. (Jingshan Gao)

The high waves leap over the heavy barriers. It roams freely, never answering the call to return. It's laughable for those who quietly sink into the ditches, how could they know the vastness of the sea, where one can be free and unrestrained? (Qingshan Xiu)

A fisherman's song claps amidst the reed catkins like rain. Herons are startled and fly into the autumn mist. In the past, I was bound by officialdom, wandering in Chang'an. Now, I am fortunate to take advantage of leisure, strolling along the clear riverbank. Oh, Su Gong (Su Shi, courtesy name Zizhan, also known as Dongpo Jushi), Su Gong, we are friends who would give our lives for each other. How can I repay your friendship with simple offerings? (Sanyi Yu)

Like Junchen (Lai Junchen, a cruel official in the Tang Dynasty) building large urns, and Shang Jun (Shang Yang, a statesman during the Warring States period) establishing harsh laws, use their own methods to deal with them. (Xi Dun Chao)

Zen Master Qirou of Prajna Temple in Nanyue (Yuanzi lineage of Yunmen)

A monk asked: In the Western Heaven, they use wax figures to verify. I wonder what is used for verification in this land? The Master said: Straw sandals of the Silla (ancient Korean kingdom) people.

Having plucked a turtle's hair, I laugh heartily. With one strike, ten thousand layers of locks are opened. Even if the wax figure is as solid as ice, what can it compare to the straw sandals of the Silla people? (Ku Chan Jing)

Zen Master Jingqin of Shuangfeng in Shaozhou (Yuanzi lineage of Yunmen)

Instructing the assembly: One step forward, you are deluded by principle; one step back, you lose the essence of things. Even if you remain silent all the time, it is the same as being without feeling. A monk then asked: How can one be different from being without feeling? The Master said: Moving and acting. The monk said: How can one avoid being deluded by principle and losing the essence of things? The Master said: One step forward, one step back. The monk bowed. The Master said: In the past, someone understood it this way, but I did not approve of him. The monk said: Please, Master, give direct guidance. The Master then struck him.

Zhaojue Qin (Zen Master Zhaojue Keqin) said: Like a hawk catching a sparrow, like a falcon catching a dove. The finest of the fine, the most wonderful of the wonderful. One step forward, not deluded by principle; one step back, not losing the essence of things. This is what is called 'It is like this, yet not like this; not like this, yet it is like this.' Within it, there is the final move, illuminating the past and severing the future.

Zen Master Shuangfeng, because a monk asked: Can Pindolabharadvaja (Pindola Bharadvaja, a disciple of the Buddha) provide offerings to the four continents (referring to the entire world) completely? The Master said: Like the moon reflected in the water. The monk said: How can one use it without mixing? The Master said: Bright Moon Hall.

前垂玉露。水晶殿里燦珍珠。

混而不雜體常虛。雪月交光類莫如。應處萬端無掛礙。片云自在卷還舒。(自得暉)

蘄州北禪悟通寂禪師(雲門偃嗣)

問僧甚處來。曰黃州。師曰夏在什麼處。曰資福。師曰福將何資。曰兩重公案。師曰爭奈在北禪手裡。曰在手裡即收取。師便打。僧不甘。師隨後趁出。

翠峰顯云。奇怪。宛有超師之作。還知者僧么。祇解貪前不能顧后。若在翠峰手裡。棒折也未放在。　南堂欲云。一不做二不休。打人須是鐵拳頭。

眉州黃龍贊禪師(雲門偃嗣)

問僧近離甚處。曰香林。師曰在彼多少時。曰六年。師曰。世尊在雪山六年證無上菩提。汝在香林六年成得個甚麼。僧無語。師曰移廚吃飯漢。

寶壽新云。者僧據黃龍判斷分文不值。仔細看來不無長處。且道那裡是他長處。祇見波濤闊。不覺洞庭深。

饒州薦福承古禪師(雲門偃嗣)

僧問如何是佛。師曰莫莫。又問如何是祖師西來意。師曰莫莫。

北人偶與南人會。借問如何吃荔枝。口未開時先話墮。香甜二字且酬伊。(無文璨)

鐵甕漚浮釣巨鰲。銀缸花醭醉春醪。簾垂莫怪香沉鴨。世掌絲綸有鳳毛。(湘翁沄)

截斷千江不放流。眼高佛祖氣吞牛。

【現代漢語翻譯】 現代漢語譯本 前垂玉露，如同水晶宮殿里閃耀的珍珠。 混合而不雜亂，本體恒常空虛。如同雪月交相輝映的光芒，沒有什麼可以比擬。應付萬端事物沒有牽掛阻礙，就像一片雲彩，自在地舒捲。

蘄州北禪悟通寂禪師（雲門偃嗣） 問僧人從哪裡來。僧人說：『黃州。』禪師說：『夏天在哪裡？』僧人說：『資福。』禪師說：『資福憑藉什麼？』僧人說：『兩重公案。』禪師說：『爭奈在北禪手裡。』僧人說：『在手裡就收取。』禪師便打。僧人不服氣，禪師隨後追趕出去。

翠峰顯云：奇怪，宛然有超越老師的作為。還了解那個僧人嗎？只知道貪圖眼前，不能顧及後面。如果在翠峰手裡，棒子折斷也未放過。南堂欲云：一不做二不休，打人必須是鐵拳頭。

眉州黃龍贊禪師（雲門偃嗣） 問僧人最近從哪裡離開。僧人說：『香林。』禪師說：『在那裡多少時間？』僧人說：『六年。』禪師說：『世尊在雪山六年證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺），你在香林六年成就了什麼？』僧人無語。禪師說：『移廚吃飯漢。』

寶壽新云：這個僧人，依據黃龍的判斷，一文不值。仔細看來，不無長處。且說哪裡是他的長處？只見波濤寬闊，不覺洞庭深。

饒州薦福承古禪師（雲門偃嗣） 僧人問：『如何是佛（Buddha，覺悟者）？』禪師說：『莫莫。』又問：『如何是祖師西來意？』禪師說：『莫莫。』

北方人偶然與南方人相會，借問如何吃荔枝。口未開時，話語先已落空，香甜二字且用來酬答他。

鐵甕中漂浮著釣巨鰲的魚鉤，銀燈上酒花浮動，沉醉在春酒中。簾子低垂，不要奇怪香爐里沉香鴨子不再冒煙，世世代代掌握絲綸的人家，自有不凡的子弟。

截斷千江，不讓其流淌。眼高於頂，佛祖也不放在眼裡，氣概可以吞牛。

【English Translation】 English version Jade dew hangs down, like shining pearls in a crystal palace. Mixed but not chaotic, the essence is always empty. Like the light of snow and moon reflecting each other, nothing can compare. Responding to all things without hindrance, like a cloud freely rolling and unfurling.

Zen Master Wutong Jiji of Beichan in Qizhou (Yuanzi of Yunmen) Asked a monk where he came from. The monk said, 'Huangzhou.' The Zen master said, 'Where were you in the summer?' The monk said, 'Zifu.' The Zen master said, 'What does Zifu rely on?' The monk said, 'Two layers of public cases (koan).' The Zen master said, 'What to do when it's in the hands of Beichan?' The monk said, 'If it's in your hands, then take it.' The Zen master then struck him. The monk was not satisfied, and the Zen master chased him out.

Xianyun of Cuifeng: Strange, it seems like surpassing the teacher. Does he understand that monk? He only knows how to be greedy for what's in front and can't look behind. If it were in the hands of Cuifeng, the stick would be broken and not let go. Yuyun of Nantang: If you don't do it, don't do it; if you do it, you must have an iron fist.

Zen Master Zan of Huanglong in Meizhou (Yuanzi of Yunmen) Asked a monk where he had recently left. The monk said, 'Xianglin.' The Zen master said, 'How long were you there?' The monk said, 'Six years.' The Zen master said, 'The World-Honored One (Buddha, enlightened one) attained Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) in six years on Snow Mountain. What did you achieve in six years at Xianglin?' The monk was speechless. The Zen master said, 'A rice-eating man who moves the kitchen.'

Xin of Baoshou: This monk, according to Huanglong's judgment, is worthless. Looking closely, he is not without merit. Where is his merit? Only seeing the vastness of the waves, not realizing the depth of Dongting Lake.

Zen Master Chenggu of Jianfu in Raozhou (Yuanzi of Yunmen) A monk asked, 'What is Buddha (Buddha, enlightened one)?' The Zen master said, 'Mo, mo.' He also asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'Mo, mo.'

A northerner accidentally meets a southerner, asking how to eat lychees. Before the mouth opens, the words have already fallen flat. The words 'fragrant and sweet' are used to answer him.

In the iron urn floats a hook for fishing giant turtles, on the silver lamp the wine froth bubbles, drunk in the spring wine. The curtain hangs low, don't be surprised that the incense duck in the censer no longer smokes, the family that has held the silken thread for generations has extraordinary descendants.

Cutting off a thousand rivers, not letting them flow. Eyes high above, not even putting the Buddhas and Patriarchs in sight, a spirit that can swallow an ox.

天涯盡處無征戰。萬井絃歌起畫樓。(雪岸睿)

大鑒下九世

連州寶華和尚(白雲祥嗣)

問僧甚處來。曰大容來。師曰大容近日作么生。曰近日來合得一甕醬。師乃喚沙彌將一碗水來與者僧照影。

開門何所見。春色滿平林。喜有嘉賓至。彈箏復鼓琴。(永天怡)

鼎州文殊應真禪師(德山密嗣)

僧問。萬法歸一一歸何處。師曰黃河九曲。

問法窮因歸何處。黃河透過碧波瀾。須知云外千峰上。別有靈松帶露寒。(投子青)

路窮巖斷進無門。賴有山翁指出原。九曲黃河清徹底。誰知別是一乾坤。(懶庵需)

九曲那容眨眼看。操舟誰解別波瀾。文殊曾展迴天手。直得潮宗萬派干。(木庵永)

文殊因僧問古人垂一足意旨如何。師曰久坐成勞。

馳書才去返匆匆。一足垂酬繼后蹤。久坐成勞誰委悉。紅爐點雪自相通。(投子青)

南嶽南臺勤禪師(德山密嗣)

僧問如何是祖師西來意。師曰一寸龜毛重七斤。

等閑不語未逢人。語便傷真似太親。不顧火中鸞鳳息。驚他石虎暗生瞋。(投子青)

石中迸出事非常。鐵女摶云舞太陽。幾聽瀑崖飛澗水。至今哀怨恨無詳。(天奇瑞)

靈澄散聖(巴陵鑒嗣)

【現代漢語翻譯】 現代漢語譯本：

天涯海角沒有戰爭，家家戶戶在精美樓閣里奏樂歌唱。（雪岸睿）

大鑒慧能（Dajian Huineng，六祖慧能）的第九代傳人

連州寶華和尚（Lianzhou Baohua Heshang，連州寶華禪師）（白雲祥嗣）

問僧人從哪裡來。僧人說從大容山（Darong Mountain）來。禪師說大容山最近怎麼樣？僧人說最近釀了一甕醬。禪師於是叫沙彌（Shami，小和尚）拿一碗水來給這個僧人照影。

打開門看見什麼？滿眼春色佈滿平坦的樹林。高興有客人來，彈奏古箏又敲擊古琴。（永天怡）

鼎州文殊應真禪師（Dingzhou Wenshu Yingzhen Chanshi，鼎州文殊應真禪師）（德山密嗣）

僧人問：萬法歸一，一歸何處？禪師說：黃河九曲。

追問佛法最終歸於何處？黃河穿透碧綠的波濤。要知道云外的千座山峰上，另有充滿露水的靈松帶著寒意。（投子青）

路到盡頭，巖石阻斷，無法前進。幸虧有山翁指出了源頭。九曲黃河徹底清澈，誰知道別有一番天地。（懶庵需）

九曲黃河不容眨眼觀看，誰能懂得駕馭船隻穿過波濤。文殊菩薩（Wenshu，文殊師利菩薩）曾經展現迴天的手段，使得潮水最終匯入萬千支流乾涸。（木庵永）

文殊菩薩因為僧人問古人垂下一隻腳的意旨是什麼？禪師說：坐久了就疲勞了。

送信才去又匆匆返回，垂下一隻腳是爲了繼承先人的軌跡。久坐成勞誰能詳細瞭解？如同紅爐點雪自然相通。（投子青）

南嶽南臺勤禪師（Nanyue Nantai Qin Chanshi，南嶽南臺勤禪師）（德山密嗣）

僧人問：如何是祖師西來意（Zushi Xilai Yi，達摩祖師西來意）？禪師說：一寸龜毛重七斤。

平時不說話是因為沒有遇到合適的人，說話就容易傷到真意，像過於親近一樣。不顧火中鳳凰棲息，驚動了石虎暗自生氣。（投子青）

石頭中迸發出的事情非常奇特，鐵女在雲中舞動太陽。聽了幾次瀑布從山崖飛流直下，至今哀怨，不知道原因。（天奇瑞）

靈澄散聖（Lingcheng Sansheng，靈澄散聖）（巴陵鑒嗣）

【English Translation】 English version:

At the edge of the world, there is no war. In every household, stringed instruments and songs rise from painted pavilions. (Xue'an Rui)

The ninth generation descendant of Dajian Huineng (Sixth Patriarch Huineng)

Lianzhou Baohua Heshang (Baohua Zen Master of Lianzhou) (Successor of Baiyun Xiang)

A monk asked, 'Where do you come from?' The monk replied, 'From Darong Mountain.' The Zen master said, 'How is Darong Mountain doing recently?' The monk said, 'Recently, they made a jar of sauce.' The Zen master then called a Shami (novice monk) to bring a bowl of water for the monk to see his reflection.

What do you see when you open the door? The spring scenery fills the flat forest. Gladly, guests arrive, playing the zither and drumming the qin. (Yongtian Yi)

Dingzhou Wenshu Yingzhen Chanshi (Wenshu Yingzhen Zen Master of Dingzhou) (Successor of Deshan Mi)

A monk asked, 'All dharmas return to one, where does the one return?' The Zen master said, 'The Yellow River has nine bends.'

Inquiring where the ultimate cause of Dharma returns? The Yellow River flows through the green waves. Know that on the thousand peaks beyond the clouds, there are spiritual pines with dew and coldness. (Touzi Qing)

The road ends, the rocks block the way, there is no way to advance. Fortunately, an old mountain man pointed out the source. The nine bends of the Yellow River are completely clear. Who knows there is another universe? (Lan'an Xu)

The nine bends do not allow a blink of an eye. Who understands how to steer a boat through the waves? Wenshu (Manjushri Bodhisattva) once displayed the hand of reversing the heavens, causing the tides to eventually dry up into myriad tributaries. (Mu'an Yong)

Wenshu (Manjushri) asked a monk about the meaning of an ancient person hanging down one foot. The Zen master said, 'Sitting for a long time becomes tiring.'

The letter was sent and returned in haste. Hanging down one foot is to continue the traces of the predecessors. Who can understand in detail the fatigue of sitting for a long time? Like snow falling on a red furnace, they naturally understand each other. (Touzi Qing)

Nanyue Nantai Qin Chanshi (Qin Zen Master of Nantai Mountain in Nanyue) (Successor of Deshan Mi)

A monk asked, 'What is the meaning of Zushi Xilai Yi (Bodhidharma's intention in coming from the West)?' The Zen master said, 'An inch of tortoise hair weighs seven catties.'

Usually not speaking is because one has not met the right person, speaking easily hurts the true meaning, like being too intimate. Disregarding the phoenixes resting in the fire, startling the stone tiger to secretly become angry. (Touzi Qing)

The matter that bursts out from the stone is very extraordinary. The iron woman dances the sun in the clouds. Having listened several times to the waterfall flying down from the cliff, still grieving, not knowing the reason. (Tianqi Rui)

Lingcheng Sansheng (Lingcheng Sansheng) (Successor of Baling Jian)

因寬和尚問甚處來。師曰水清月現。寬曰好好借問。師曰褊衫不染皂。寬曰喫茶去。

海天空闊一聲秋。劃破澄江影倒流。翠嶺衡陽分月白。空餘軌跡使人愁。(粟庵鼎)

靈澄一日上堂問訊寬和尚。寬曰上座到來數日且得安樂。師曰菠薐好煮羹。寬曰作者個去就。師曰王字不著點。寬撫掌大笑。

風雨亭邊拾得物。逢人叫賣夜明珠。拋來擲去雖光怪。按劍笑中亦足虞。(澗庵怡)

蘄州五祖師戒禪師(雙泉寬嗣)

因玉澗頌雲門北斗藏身話曰。北斗藏身為舉揚。法身從此露堂堂。雲門賺殺它家子。直至如今謾度量。且問其作頌之意。澗乃張目視之。師曰。若恁么會。雲門不值一文錢。公亦當無兩目。澗果如其言。師暮年亦失一目。

覺范洪云。今人妄意測度先德之言。疑誤後昆亦可以少誡。　中峰本云。北斗藏身。不但玉澗頌不出。便是五祖戒也祇得向背后叉手。暮年果損其目。也是好采。洪公謂誤謗先宗感果如是。莫將閑學解。埋沒祖師心。

五祖因僧問如何是佛。師曰蹋著秤錘硬似鐵。

蹋著秤錘硬似鐵。懵懂禪和猶未瞥。二冬嶺上火雲生。六月長天降大雪。(云峰悅)

信步紅塵里。無人問短長。歸來天欲暮。片月照滄浪。(天寧璉)

【現代漢語翻譯】 現代漢語譯本 因寬和尚問：『你從哪裡來？』 師父說：『水清則月現。』 寬和尚說：『好好借問。』 師父說：『粗布短衫不染皂色。』 寬和尚說：『喫茶去。』

海天遼闊，一聲秋響。劃破澄澈江面，倒影隨之流動。翠綠山嶺，衡陽（地名）一帶，月色分外皎潔。空留下軌跡，使人感到憂愁。（粟庵鼎）

靈澄有一天上堂，向寬和尚問訊。寬和尚說：『上座（對僧人的尊稱）到來數日，還算安樂嗎？』 師父說：『菠菜適合煮羹。』 寬和尚說：『作者（指靈澄）的去向如何？』 師父說：『王字不著點（寓意「主」字失去一點，即失去主見）。』 寬和尚拍手大笑。

風雨亭邊拾得一物。逢人便叫賣是夜明珠。拋來擲去，雖然光怪陸離。但按劍而笑，也足以讓人擔憂。（澗庵怡）

蘄州五祖師戒禪師（雙泉寬嗣）

因為玉澗（人名）頌雲門（禪宗大師）『北斗藏身』的話說：『北斗藏身是爲了舉揚，法身從此顯露堂堂。雲門欺騙了它家子弟，直到如今還在胡亂猜測。』 且問他作頌的用意。玉澗於是張大眼睛看著師戒禪師。師戒禪師說：『如果這樣理解，雲門一文不值。你也沒有兩隻眼睛了。』 玉澗果然如師戒禪師所言。師戒禪師晚年也失去了一隻眼睛。

覺范洪（人名）說：『現在的人胡亂猜測先德（前代高僧）的言論，迷惑誤導後人，也應該稍微警惕。』 中峰本（人名）說：『北斗藏身，不只是玉澗頌不出來，就是五祖戒也只能向背后叉手。』 晚年果然損傷了眼睛，也是一種好的結果。洪公認為誹謗先宗，感應到的果報就是這樣。不要把閑散的學問，埋沒了祖師的心意。

五祖（指五祖師戒禪師）因為有僧人問：『如何是佛？』 師父說：『踩著秤錘，硬得像鐵。』

踩著秤錘硬似鐵。懵懂的禪和（指學禪之人）仍然沒有領會。二冬嶺上燃起火雲，六月長空降下大雪。（云峰悅）

信步走在紅塵里。沒有人過問我的長短。歸來時天色將晚。一輪殘月照耀著滄浪江面。（天寧璉）

【English Translation】 English version The monk Yin Kuan asked: 'Where do you come from?' The Master said: 'When the water is clear, the moon appears.' Kuan said: 'A good question indeed.' The Master said: 'A coarse shirt is not dyed black.' Kuan said: 'Let's go have some tea.'

The sea and sky are vast, a sound of autumn. Cutting through the clear river, the reflection flows backward. Green peaks, the Hengyang (place name) area, the moonlight is particularly bright. Only traces remain, making people feel sorrowful. (Su An Ding)

Ling Cheng one day went to the hall and greeted the monk Kuan. The monk Kuan said: 'Venerable monk (a respectful term for monks), you have been here for several days, are you at peace?' The Master said: 'Spinach is good for making soup.' Kuan said: 'Where is the author (referring to Ling Cheng) going?' The Master said: 'The 'king' character lacks a dot (implying losing the 'dot', i.e., losing one's own opinion).' Kuan clapped his hands and laughed loudly.

An object was picked up by the Wind and Rain Pavilion. Whoever is met is told it is a luminous pearl. Though it is thrown back and forth, it is strangely bright. But laughing with a hand on the sword is also enough to worry about. (Jian An Yi)

Chan Master Shijie of the Fifth Patriarch of Qizhou (Successor of Shuangquan Kuan)

Because Yujian (person's name) praised Yunmen's (Zen master) words 'The Big Dipper hides its body', he said: 'The Big Dipper hides its body in order to promote, the Dharmakaya (Dharma body) is revealed from then on. Yunmen deceived his disciples, and they are still guessing wildly today.' And asked him the intention of making the praise. Yujian then opened his eyes wide and looked at Chan Master Shijie. Chan Master Shijie said: 'If you understand it this way, Yunmen is not worth a penny. You also don't have two eyes.' Yujian was indeed as Chan Master Shijie said. Chan Master Shijie also lost one eye in his later years.

Juefan Hong (person's name) said: 'People now recklessly speculate on the words of the former sages (previous eminent monks), confusing and misleading future generations, and should also be slightly vigilant.' Zhongfeng Ben (person's name) said: 'The Big Dipper hides its body, not only Yujian can't praise it, but even the Fifth Patriarch Jie can only fold his hands behind his back.' In his later years, he did damage his eyes, which is also a good result. Hong Gong believes that slandering the former sect, the resulting karmic retribution is like this. Do not bury the mind of the patriarch with idle learning.

The Fifth Patriarch (referring to Chan Master Shijie of the Fifth Patriarch) because a monk asked: 'What is Buddha?' The Master said: 'Stepping on the steelyard weight, it is as hard as iron.'

Stepping on the steelyard weight, it is as hard as iron. The ignorant Chan monks (referring to those who study Chan) still have not understood. Fiery clouds rise on the Erdong Ridge, and heavy snow falls in the long sky of June. (Yunfeng Yue)

Walking leisurely in the mundane world. No one asks about my strengths and weaknesses. When I return, the sky is getting late. A crescent moon shines on the Canglang River. (Tianning Lian)

牧童歸去倒騎牛。白日城中晚未休。蹋著秤錘硬以鐵。那知船子下揚州。(佛陀遜)

五祖問僧近離甚處。曰東京。師曰還見天子也無。曰常年一度出金明池。師曰。有理可恕。無理難容。出去。

真如元云。者僧親從東京來。他恁么應對。見天子不見天子。五祖末上與么道。是賞伊是罰伊。

五祖因智門問。暑往寒來即不問。林下相逢事如何。師曰五鳳樓前聽玉漏。曰怎奈主山高案山低。師曰須彌頂上擊金鐘。

高高峰頂翻銀浪。深深海底起紅塵。金鐘玉漏相酬醋。疑殺滔滔天下人。茍非作者。孰問關津。執鞭回首。四海良鄰。君不見。仲尼溫伯雪。傾蓋相逢也奇絕。(圓悟勤)

五鳳樓前聽玉漏。須彌頂上擊金鐘。巨靈抬手無多子。劈破華山千萬重。(即庵覺)

兔馬有角。牛羊無角。絕毫絕厘。如山如岳。犀然牛渚兮分開海底波濤。劍合延平兮散作晴空雨雹。莫莫。隔江招手有知音。何待曹溪一宿覺。(笑隱欣)

隨州智門光祚禪師(香林遠嗣)

僧問蓮花未出水時如何。師曰蓮花。曰出水后如何。師曰荷葉。

天童覺云。靈龜無卦兆。空殼不勞鉆。

蓮花荷葉報君知。出水還同未出時。江北江南問王老。一狐疑了一狐疑。(翠峰顯)

【現代漢語翻譯】 現代漢語譯本： 牧童倒騎著牛返回，白天里城裡的人們爲了生計奔波勞碌，直到夜晚也不得休息。腳踩著秤錘，堅硬如鐵。誰能想到，他卻要乘船下揚州呢？（佛陀遜）

五祖問一位僧人從哪裡來。僧人回答說來自東京。五祖說：『你見到皇帝了嗎？』僧人說：『每年（皇帝）都會在金明池出現一次。』五祖說：『有理的事情可以原諒，無理的事情難以容忍。出去吧。』

真如元說：『這位僧人親自從東京來，他是那樣回答的。見皇帝不見皇帝，五祖最後這樣說，是獎賞他還是懲罰他呢？』

五祖因為智門問：『暑往寒來就不問了，林下相逢這件事怎麼樣？』五祖說：『在五鳳樓前聽玉漏的聲音。』智門說：『可是主山高而案山低怎麼辦？』五祖說：『在須彌山頂上敲擊金鐘。』

高高的山頂上翻滾著銀色的波浪，深深的海底升起紅色的塵土。金鐘和玉漏互相酬答，讓天下人疑惑不解。如果不是作者，誰會過問關隘渡口？拿著鞭子回頭看，四海之內都是好鄰居。你沒看見嗎？仲尼（孔子）和溫伯雪，即使是偶然相遇，也是非常奇特的。（圓悟勤）

在五鳳樓前聽玉漏的聲音，在須彌山頂上敲擊金鐘。巨靈抬手也沒有多少力氣，劈開華山卻有千萬重。（即庵覺）

兔子和馬有角，牛和羊沒有角。極其細微，又如山嶽般巨大。像犀牛在牛渚一樣分開海底的波濤，像延平劍合在一起又散開，化作晴空的雨雹。沉默啊沉默。隔江招手，自有知音，何必等到曹溪一宿才覺悟？（笑隱欣）

隨州智門光祚禪師（香林遠嗣）

僧人問：『蓮花未出水時是什麼樣子？』禪師說：『是蓮花。』僧人問：『出水后是什麼樣子？』禪師說：『是荷葉。』

天童覺說：『靈龜沒有卦象預兆，空殼不必費力鉆研。』

蓮花荷葉告訴你，出水和未出水時一樣。江北江南去問王老，一個疑惑接著一個疑惑。（翠峰顯）

【English Translation】 English version: The cowherd returns, riding the ox backwards. In the city, people toil from dawn till dusk. Stepping on the steelyard weight, hard as iron. Who would have thought he'd be sailing down to Yangzhou? (Fotuo Xun)

Wuzu asked a monk where he had recently come from. The monk replied, 'From Dongjing (Tokyo).' The master said, 'Have you seen the Emperor?' The monk said, 'Every year, he appears once at Jinming Pond.' The master said, 'What is reasonable can be forgiven; what is unreasonable is hard to tolerate. Leave.'

Zhenru Yuan said, 'This monk came personally from Dongjing. He responded in that way. Seeing the Emperor or not seeing the Emperor, Wuzu said that in the end. Is it a reward or a punishment?'

Wuzu, because of Zhimeng's question, said, 'The passing of summer and the coming of winter I won't ask about. How is the matter of meeting in the forest?' The master said, 'Listen to the jade clepsydra before the Five Phoenix Tower.' Zhimeng said, 'What if the main mountain is high and the facing mountain is low?' The master said, 'Strike the golden bell on the summit of Mount Sumeru (Xumi).'

On the high peak, silver waves roll. From the deep seabed, red dust rises. Golden bells and jade clepsydras respond to each other, bewildering all under heaven. If not for the author, who would ask about the passes and ferries? Holding the whip and looking back, all within the four seas are good neighbors. Don't you see? Zhongni (Confucius) and Wen Boxue, even a chance encounter is extraordinary. (Yuanwu Qin)

Listen to the jade clepsydra before the Five Phoenix Tower. Strike the golden bell on the summit of Mount Sumeru (Xumi). Even if the giant spirit raises his hand, he has little strength. Splitting Mount Hua (Hua Shan) is a thousand-fold task. (Jian Jue)

Rabbits and horses have horns; cattle and sheep have no horns. Utterly minute, yet like mountains and peaks. Like a rhinoceros at Niuzhu, parting the waves of the seabed. Like the swords of Yanping, uniting and scattering, transforming into rain and hail in the clear sky. Silence, silence. Waving across the river, there are kindred spirits. Why wait for a night's awakening at Caoqi (Cao Xi)? (Xiaoyin Xin)

Zen Master Zhimeng Guangzuo of Suizhou (Xianglin Yuansi)

A monk asked, 'What is it like when the lotus flower has not yet emerged from the water?' The master said, 'A lotus flower.' The monk asked, 'What is it like after it emerges from the water?' The master said, 'A lotus leaf.'

Tiantong Jue said, 'The divine turtle has no divination signs; the empty shell requires no drilling.'

Lotus flower and lotus leaf tell you, emerging from the water is the same as not emerging. Go ask Old Wang north and south of the river; one doubt follows another. (Cuifeng Xian)

煙籠檻外差差綠。風撼池中柄柄香。多謝浣紗人不折。雨中留得蓋鴛鴦。(慈受深)

蓮花荷葉共池中。花葉年年綠間紅。春水漣漪清徹底。一聲啼鳥五更風。(張無盡)

荷葉團團擎翠蓋。蓮花灼灼斗紅妝。馨香越格無人薦。又逐薰風過野塘。(云耕靜)

智門上堂。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。正恁么時。文殊向甚處出頭。若也出頭不得。金毛獅子腰折。幸好一盤飯。莫待糝椒姜。

千頃良田自主張。十年九度作滄桑。而今出手招人買。盡底根源付當行。(頻吉祥)

智門僧問如何是般若體。師曰蚌含明月。曰如何是般若用。師曰兔子懷胎。

翠峰顯云。非惟把定世界。亦乃安怗邦家。若也善能參詳。便請丹霄獨步。　古南門云。如何是般若體。盲人見暗。如何是般若用。機婦停梭。大眾。何必特地參詳。幸在家中穩坐。還會么。早知燈是火。飯熟幾多時。

一片虛凝絕謂情。人天從此見空生。蚌含明月深深意。曾與禪家作戰爭。(翠峰顯)

蚌含明月秋波冷。兔子懷胎夜魄寒。皦皦清光成一片。直須回首好生觀。(佛鑒勤)

玉兔懷胎。蚌含明月。乘時正在中秋節。一顆明珠轉玉盤。徹底無瑕光皦潔。(慈受深)

月

【現代漢語翻譯】 現代漢語譯本 煙霧籠罩著欄桿外的綠色，疏疏落落。風吹動池塘中的荷葉，散發著陣陣清香。多謝那些浣紗的女子沒有采摘，讓它們在雨中留下來，像鴛鴦的遮陽傘。（慈受深）

蓮花和荷葉共同生長在池塘中，花和葉每年都在綠色中點綴著紅色。春天的水波清澈見底，一聲鳥鳴伴隨著五更的風。（張無盡）

荷葉圓圓地擎起翠綠的傘蓋，蓮花鮮艷地爭鬥著紅色的妝容。可惜美好的香氣不被賞識，只能隨著薰風飄過荒野的池塘。（云耕靜）

智門禪師上堂說法：如果認為有一個『法』存在，那麼毗盧遮那佛（Vairocana，佛的法身）就墮落到凡夫的境界；如果認為萬法皆空，那麼普賢菩薩（Samantabhadra，象徵菩薩的行愿）就失去了他的境界。正在這個時候，文殊菩薩（Manjusri，象徵菩薩的智慧）應該從哪裡出來呢？如果不能出來，那麼金毛獅子的腰就要折斷了。幸好還有一盤飯，不要等到加了花椒和姜才吃。

千頃良田由我自主，但十年裡有九年都變成了滄海桑田。現在我出手招人來買，將所有的根源都交給同行。（頻吉祥）

智門寺的僧人問：什麼是般若（Prajna，智慧）的本體？禪師說：蚌含明月。僧人問：什麼是般若的作用？禪師說：兔子懷胎。

翠峰顯云禪師說：不僅要把握住世界，還要安定國家。如果能夠好好參詳，就請獨自在天空中漫步。古南門禪師說：什麼是般若的本體？盲人見到黑暗。什麼是般若的作用？織布的婦女停下梭子。各位，何必特地參詳？幸好在家中安穩地坐著。你們會嗎？早知道燈是火，飯熟了多少時候了。

一片虛空凝結，斷絕了情識的執著，人天從此見到空性而生。蚌含明月，其中蘊含著深深的禪意，曾經與禪家展開論戰。（翠峰顯）

蚌含明月，秋波寒冷；兔子懷胎，夜魄清寒。皎潔的光芒匯成一片，必須回頭好好觀看。（佛鑒勤）

玉兔懷胎，蚌含明月，正值中秋佳節。一顆明珠轉動在玉盤上，徹底無瑕，光芒皎潔。（慈受深）

月

【English Translation】 English version Mist veils the green beyond the railing, sparsely spread. The wind sways the lotus leaves in the pond, carrying fragrance. Thanks to the washerwomen for not picking them, allowing them to remain in the rain, like umbrellas for mandarin ducks. (Ci Shou Shen)

Lotus flowers and leaves share the pond, flowers and leaves annually interspersed with green and red. Spring waters ripple, clear to the bottom, a bird's cry accompanies the fifth watch wind. (Zhang Wujin)

Lotus leaves roundly hold up emerald canopies, lotus flowers brightly compete in red adornment. Alas, the beautiful fragrance is not appreciated, only drifting with the warm wind across the wild pond. (Yun Geng Jing)

Zen Master Zhimen ascends the hall to preach: If one believes there is a 'Dharma' (law, teaching), then Vairocana (the Dharmakaya Buddha) falls into the realm of ordinary beings; if one believes all dharmas are empty, then Samantabhadra (representing the vows and practices of a Bodhisattva) loses his realm. At this very moment, where should Manjusri (representing the wisdom of a Bodhisattva) emerge from? If he cannot emerge, then the golden-haired lion's waist will be broken. Fortunately, there is still a plate of rice, don't wait until it's seasoned with pepper and ginger to eat.

A thousand acres of good land are under my control, but nine out of ten years have turned into vast changes. Now I am offering it for sale, entrusting all the roots to the trade. (Pin Jixiang)

A monk from Zhimen Temple asked: What is the substance of Prajna (wisdom)? The master said: A clam holds a bright moon. The monk asked: What is the function of Prajna? The master said: A rabbit conceives.

Zen Master Cuifeng Xianyun said: Not only must one grasp the world, but also stabilize the country. If you can carefully contemplate, then please walk alone in the sky. Zen Master Gu Nanmen said: What is the substance of Prajna? A blind man sees darkness. What is the function of Prajna? A weaving woman stops her shuttle. Everyone, why bother to contemplate specifically? Fortunately, sitting comfortably at home. Do you understand? Knowing the lamp is fire, how long has the rice been cooked?

A piece of emptiness congeals, severing the attachments of emotions, people and gods henceforth see emptiness and are born. A clam holds a bright moon, containing deep Zen meaning, once engaging in debate with Zen practitioners. (Cuifeng Xian)

A clam holds a bright moon, autumn waves are cold; a rabbit conceives, the night spirit is chilly. The bright light becomes a single piece, you must turn your head and observe carefully. (Fo Jian Qin)

A jade rabbit conceives, a clam holds a bright moon, it is the Mid-Autumn Festival. A bright pearl turns on a jade plate, completely flawless, the light is bright and pure. (Ci Shou Shen)

Moon

映冰壺忽撲碎。誰家兔子不懷胎。清光歷亂難收貯。笤帚紛紛埽不開。(雲林輅)

智門因僧問如何是佛。師曰蹋破草鞋赤腳走。曰如何是佛向上事。師曰拄杖頭上挑日月。

翠峰顯云。千兵易得一將難求。　笑巖寶云。一句明三句。三句明一句。還他智門。祇如翠峰恁么道。在者僧在智門。試定當看。　𠁼堂蓮云。一步闊一步。一著高一著。智門老禿奴。恁么也大錯。作么生是伊錯處。君子出言如釘入木。

蹋破草鞋赤腳走。衲僧到此無窠臼。拄杖頭邊挑日月。九洲四海任遨遊。(真如喆)

智門真得祖家風。放出雲門廣長舌。大智如愚。大巧若拙。用盡功夫參不徹。莫于平地上增堆。休向虛空里釘橛。(天童覺)

拄杖頭上挑日月。藏身北斗何殊絕。三千剎海夜沉沉。新出紅爐一點雪。(南堂靜二)

蹋破草鞋赤腳走。胸中憤氣沖牛斗。須彌頂上擊金鐘。百戰場中獅子吼。

天臺蓮花祥庵主(奉先深嗣)

拈拄杖曰。古人到者里為甚麼不肯住。眾無對。乃曰。為它途路不得力。復曰。畢竟如何。以杖橫肩曰。楖栗橫擔不顧人。直入千峰萬峰去。言畢而逝。

昭覺勤云。也好與三十棒。祇為他擔板。腦後見腮。莫與往來。諸人還辨得庵主么。腳跟也未點地

在。　天童覺云。負入不負出。本色住山人。思大吞盡諸佛。普眼不見普賢。且道病在什麼處。驀拈拄杖卓一下云。官不容針。私通車馬。　寶壽新云。蓮花拄杖子。攪亂三千大千世界了也。還知么。卻化為龍矣。還降得么。咦。

眼裡塵沙耳里土。千峰萬峰不肯住。落花流水太茫茫。剔起眉毛何處去。(翠峰顯)

石火光中汗漫遊。白拈臨濟叵同儔。掀翻華岳連天黑。那個知身在御樓。(無庵全)

直入千峰與萬峰。楊花飄徹杏花紅。渾身泥水都無主。側立披雲過曉鐘。(伴我侶)

拈起云簫顛倒吹。一回曲罷淚沾衣。誰知轉入漁陽調。苦雨悽風聲更悲。(貫之理)

十里黃云白日曛。北風吹雁雪紛紛。莫愁前路無知己。天下何人不識君。(般舟遠)

錦衣公子御街游。夾路桃花看不休。幾度登高憑極目。山河無復漢宮秋。(法林音)

鼎州德山慧遠禪師(雲門偃下雙泉郁嗣)

僧問。九夏禁足今已滿。自恣之儀事如何。師曰。猢猻趁蛺蜨。九步作一歇。曰意旨如何。師示以頌曰。兩個兒童舁木鼓。左邊打了右邊舞。剎那變現百千般。分明示君君記取。

瑞巖慍云。答也答了。頌也頌了。怎奈者僧未肯點首在。瑞巖路見不平。須與德山相見。自恣在今朝。

有花當面貼。一句定誵訛。猢猻趁蛺蜨。蛺蜨飛。無處尋。空中打坐。海底穿針。驀拈拄杖顧左右云。眾中莫有因齋慶贊者么。卓一下云。莫將閑學解。埋沒祖師心。

大鑒下十世

瑞州洞山曉聰禪師(文殊真嗣)

常自負柴上山。僧問。山上有柴。何故將去。師放柴于地曰會么。曰不會。師曰我要燒。

此行莫擬幾時回。北去應須到五臺。若遇文殊放光處。慇勤為我記將來。(虛堂愚)

柴火煎熬擔在身。相逢狹路不堪論。淡煙落日青山外。滿地難收刀斧痕。(石林鞏)

洞山上堂。晨雞報曉靈。粥后便天明。鐙籠猶瞌睡。靈柱卻惺惺。復曰。惺惺直言惺惺。歷歷直言歷歷。明朝後日。莫認奴作郎。珍重。

崇先奇云。大眾。好言語。若人信受奉行。保管一生受記。從教三十年後。有人道皋亭和泥合水。

洞山示眾。天晴蓋卻屋。乘時刈卻禾。輸納王租了。鼓腹唱謳歌。

薦福燦云。打凈潔毬子誰人不會。開先則不然。天晴蓋卻屋。乘時刈卻禾。輸納王租了。秋冬事轉多。阿呵呵。喚不回頭怎奈何。

洞山因僧問。泗州大聖為什麼在揚州出現。師曰君子愛財取之有道。

泗州忽示現揚州。天下宗師話路稠。君子愛財取有道。南海波斯鼻孔粗。

(慈明圓)

玉堂有路通人到。金榜無名祇自慚。長恨貧儒書讀盡。老來不得一青衫。(柏庭永)

萬物從來有性情。因時制事優營生。長安無限經綸客。誰是臨場得志亨。(繼南祖)

洞山示眾。一大藏教祇是個之字。

點畫分明無道理。老胡幾度提不起。不如分付王右軍。無限風流歸手裡。(白雲端)

明州雪竇山重顯禪師(智門祚嗣)

到大龍問。語者默者不是。非語非默更非。總是總不是拈卻。大用現前時人知有。未審大龍如何。龍曰子有如是見解那。師曰者老漢瓦解冰消。曰放你三十棒。師禮拜歸眾。龍卻喚曰。適來問話底僧出來。師便出。龍曰甚處是老僧瓦解冰消。師曰轉見敗闕。龍作色曰。叵耐叵耐。師不顧。后舉似福嚴雅。嚴曰大龍何不與本分草料。師曰和尚更須行腳。

理安問云。賓則始終賓。主則始終主。檢點將來。二俱不了。山僧則不然。待問大龍何如。劈脊便棒。者老漢今日瓦解冰消。連棒趁出。免得遞相鈍置。福嚴云何不與本分草料。雪竇卻道和尚更買草鞋行腳始得。我要問福嚴。本分草料甚處去也。拈拄杖云。龍蛇易辨。衲子難瞞。

雪竇示眾。龍泉與刀斧同質。利鈍懸殊。駑駘與驥馬同途。遲速有異。

說似瑯玕猶是玉。謂

(慈明圓)

玉堂有路通人到。金榜無名祇自慚。長恨貧儒書讀盡。老來不得一青衫。(柏庭永)

萬物從來有性情。因時制事優營生。長安無限經綸客。誰是臨場得志亨。(繼南祖)

洞山示眾。一大藏教祇是個之字。

點畫分明無道理。老胡幾度提不起。不如分付王右軍。無限風流歸手裡。(白雲端)

明州雪竇山重顯禪師(智門祚嗣)

到大龍問。語者默者不是。非語非默更非。總是總不是拈卻。大用現前時人知有。未審大龍如何。龍曰子有如是見解那。師曰者老漢瓦解冰消。曰放你三十棒。師禮拜歸眾。龍卻喚曰。適來問話底僧出來。師便出。龍曰甚處是老僧瓦解冰消。師曰轉見敗闕。龍作色曰。叵耐叵耐。師不顧。后舉似福嚴雅。嚴曰大龍何不與本分草料。師曰和尚更須行腳。

理安問云。賓則始終賓。主則始終主。檢點將來。二俱不了。山僧則不然。待問大龍何如。劈脊便棒。者老漢今日瓦解冰消。連棒趁出。免得遞相鈍置。福嚴云何不與本分草料。雪竇卻道和尚更買草鞋行腳始得。我要問福嚴。本分草料甚處去也。拈拄杖云。龍蛇易辨。衲子難瞞。

雪竇示眾。龍泉與刀斧同質。利鈍懸殊。駑駘與驥馬同途。遲速有異。

說似瑯玕猶是玉。謂

【現代漢語翻譯】 現代漢語譯本：

(慈明圓)

玉堂有路，人人可至；金榜題名，落榜者唯有自慚。可嘆那些窮困的讀書人，皓首窮經，到老也未能博得一官半職。（柏庭永）

世間萬物，生來便有其性情。順應時勢，制定策略，才能更好地生存。長安城裡有無數胸懷經綸之士，又有誰能在臨場應試中得志亨通呢？（繼南祖）

洞山禪師向大眾開示：整個大藏經，其實不過是一個『之』字而已。

筆畫分明，卻毫無道理可言。老和尚幾次想提起來，卻無從下手。不如交給王右軍（王羲之），讓他將無限的風流才情都融入其中。（白雲端）

明州雪竇山重顯禪師（智門祚的嗣法弟子）

（重顯禪師）到大龍處參學，問道：『說是也錯，說不是也錯，不說不非說，總是說錯，撇開這些，大用現前，世人方能知曉。不知大龍您怎麼看？』大龍說：『你有這樣的見解嗎？』重顯禪師說：『你這老漢已經瓦解冰消了。』大龍說：『放你三十棒！』重顯禪師禮拜后回到大眾中。大龍又叫道：『剛才問話的僧人出來！』重顯禪師便走了出來。大龍問：『哪裡是老僧瓦解冰消之處？』重顯禪師說：『更加顯得敗壞缺失。』大龍變了臉色，說：『可惡！可惡！』重顯禪師不理睬他。後來，重顯禪師將此事告訴了福嚴雅禪師，福嚴雅禪師說：『大龍為何不給他本分草料？』重顯禪師說：『和尚您更需要去行腳參學。』

理安問道：『賓客始終是賓客，主人始終是主人，仔細檢查起來，賓主雙方都不明瞭。我則不然，待我問大龍如何，劈頭就是一棒！這老漢今日便瓦解冰消，連棒帶打地趕出去，免得互相耽誤。』福嚴說：『為何不給他本分草料？』雪竇卻說：『和尚您更要買草鞋去行腳才行。』我要問福嚴，本分草料哪裡去了？』拈起拄杖說：『龍蛇容易分辨，衲子難以欺瞞。』

雪竇禪師向大眾開示：龍泉劍與刀斧，材質相同，鋒利與否卻大相逕庭。劣馬與良馬，同路而行，遲緩與快速卻各有不同。

說它像瑯玕，其實還是玉石；說 English version:

(Ciming Yuan)

The jade hall has a path for anyone to reach. Failing on the golden list only brings self-shame. One bitterly resents being a poor scholar who has exhausted all the books, only to remain without a blue robe (official position) in old age. (Boting Yong)

All things inherently possess nature and feelings. Adapting to the times and devising strategies allows for better survival. In Chang'an, there are countless individuals with great talent, but who among them will achieve success and prosperity in the examinations? (Jinan Zu)

Dongan instructed the assembly: The entire Tripitaka (a large collection of Buddhist texts) is just a '之' (zhi) character.

The strokes are clear, yet there is no inherent meaning. The old monk tries to lift it several times but cannot. It's better to entrust it to Wang Youjun (Wang Xizhi), letting him infuse it with boundless elegance and talent. (Baiyun Duan)

Zen Master Chongxian of Xuedou Mountain in Mingzhou (Successor of Zhimenzuo)

(Chongxian) went to Dalong and asked: 'To speak is wrong, to be silent is wrong, neither speaking nor being silent is even more wrong, everything is wrong. Setting these aside, when the great function manifests, people will know. I wonder, what is Dalong's view?' Dalong said: 'Do you have such a view?' Chongxian said: 'You old man have already disintegrated and melted away.' Dalong said: 'Give you thirty blows!' Chongxian bowed and returned to the assembly. Dalong then called out: 'The monk who asked the question earlier, come out!' Chongxian then came out. Dalong asked: 'Where is the place where the old monk disintegrates and melts away?' Chongxian said: 'It appears even more ruined and deficient.' Dalong changed his expression and said: 'Outrageous! Outrageous!' Chongxian ignored him. Later, Chongxian told this matter to Zen Master Fuyan Ya. Fuyan Ya said: 'Why didn't Dalong give him his due share of grass and fodder?' Chongxian said: 'The monk needs to travel and study even more.'

Lian asked: 'A guest is always a guest, and a host is always a host. Upon careful examination, neither the guest nor the host is clear. I am not like that. When I ask Dalong what he is like, I will strike him with a stick! This old man will disintegrate and melt away today, and I will chase him out with the stick, so as not to delay each other.' Fuyan said: 'Why not give him his due share of grass and fodder?' Xuedou said: 'The monk needs to buy straw sandals and travel on foot.' I want to ask Fuyan, where has the due share of grass and fodder gone?' He picked up his staff and said: 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'

Zen Master Xuedou instructed the assembly: The Longquan sword and the axe are of the same material, but their sharpness differs greatly. A poor horse and a fine horse travel the same road, but their speed varies.

To say it's like langgan (a type of jade) is still jade; to say

【English Translation】 English version:

(Ciming Yuan)

The jade hall has a path for anyone to reach. Failing on the golden list only brings self-shame. One bitterly resents being a poor scholar who has exhausted all the books, only to remain without a blue robe (official position) in old age. (Boting Yong)

All things inherently possess nature and feelings. Adapting to the times and devising strategies allows for better survival. In Chang'an, there are countless individuals with great talent, but who among them will achieve success and prosperity in the examinations? (Jinan Zu)

Dongan instructed the assembly: The entire Tripitaka (a large collection of Buddhist texts) is just a '之' (zhi) character.

The strokes are clear, yet there is no inherent meaning. The old monk tries to lift it several times but cannot. It's better to entrust it to Wang Youjun (Wang Xizhi), letting him infuse it with boundless elegance and talent. (Baiyun Duan)

Zen Master Chongxian of Xuedou Mountain in Mingzhou (Successor of Zhimenzuo)

(Chongxian) went to Dalong and asked: 'To speak is wrong, to be silent is wrong, neither speaking nor being silent is even more wrong, everything is wrong. Setting these aside, when the great function manifests, people will know. I wonder, what is Dalong's view?' Dalong said: 'Do you have such a view?' Chongxian said: 'You old man have already disintegrated and melted away.' Dalong said: 'Give you thirty blows!' Chongxian bowed and returned to the assembly. Dalong then called out: 'The monk who asked the question earlier, come out!' Chongxian then came out. Dalong asked: 'Where is the place where the old monk disintegrates and melts away?' Chongxian said: 'It appears even more ruined and deficient.' Dalong changed his expression and said: 'Outrageous! Outrageous!' Chongxian ignored him. Later, Chongxian told this matter to Zen Master Fuyan Ya. Fuyan Ya said: 'Why didn't Dalong give him his due share of grass and fodder?' Chongxian said: 'The monk needs to travel and study even more.'

Lian asked: 'A guest is always a guest, and a host is always a host. Upon careful examination, neither the guest nor the host is clear. I am not like that. When I ask Dalong what he is like, I will strike him with a stick! This old man will disintegrate and melt away today, and I will chase him out with the stick, so as not to delay each other.' Fuyan said: 'Why not give him his due share of grass and fodder?' Xuedou said: 'The monk needs to buy straw sandals and travel on foot.' I want to ask Fuyan, where has the due share of grass and fodder gone?' He picked up his staff and said: 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'

Zen Master Xuedou instructed the assembly: The Longquan sword and the axe are of the same material, but their sharpness differs greatly. A poor horse and a fine horse travel the same road, but their speed varies.

To say it's like langgan (a type of jade) is still jade; to say

言鍮石又如金。自慚識性多庸下。未有昭昭至鑒心。(佛鑒勤)

雪竇舉古德曰。眼裡著沙不得。耳里著水不得。忽有個漢。信得及把得住。不受人瞞。佛祖言教是什麼熱碗鳴聲。便請高掛缽囊。拗折拄杖。管取一員無事道人。又曰。眼裡著得須彌山。耳里著得大海水。一般漢受人商量佛祖言教。如龍得水似虎靠山。卻須挑起缽囊橫擔拄杖。亦是一員無事道人。復曰。恁么也不得。不恁么也不得。然後沒交涉。三員無事道人中。選一人為師。

天童覺云。坐斷乾坤。建立世界。和光混俗。各有所長。且道選那一人為師。拈拄杖云。穿過了也。　南堂欲云。高掛缽囊拗折拄杖。未是無事道人。挑起缽囊橫擔拄杖。亦未是無事道人。恁么也不得不恁么也不得然後沒交涉。亦未是無事道人。卓拄杖喝一喝云。木馬火中嘶。黃昏候日出。

雪竇改船子漁父頌曰。夜靜水寒魚不食。滿船載得月明歸。

閃爍金鱗躍浪時。華亭貪玩下鉤遲。誰知雪老垂綸慣。不犯波濤取得伊。(白雲端)

雪竇為道日損偈曰。三分光陰二早過。靈臺一點不揩磨。區區逐日貪生去。喚不回頭怎奈何。

無禪才云。雪竇老漢更參三十年未會禪在。然雖如是。土曠人稀。試聽下個註腳。瞎卻摩醯三隻眼。南北東西路

{ "translations": [ "言鍮石又如金，意思是說，言語的價值如同金子一般珍貴。自慚識性多庸下，表達了對自己認識和理解能力不足的自謙。未有昭昭至鑒心，說明還沒有達到明明白白、徹底覺悟的境界。(佛鑒勤)", "", "雪竇舉古德曰：眼裡著沙不得，耳里著水不得。雪竇引用古代大德的話說，眼睛裡進了沙子不行，耳朵里進了水也不行。忽有個漢，信得及把得住，不受人瞞，如果有一個人，能夠充分信任，牢牢把握住，不被人欺騙。佛祖言教是什麼熱碗鳴聲，那麼佛祖的言教又算得了什麼呢，不過是敲打熱碗發出的聲音罷了。便請高掛缽囊，拗折拄杖，那就請高高掛起缽囊，折斷手中的拄杖。管取一員無事道人，必定可以成為一個無牽無掛的修行人。又曰：眼裡著得須彌山（Sumeru Mountain，佛教中的須彌山，世界的中心），耳里著得大海水，又說，眼睛裡能容得下須彌山，耳朵里能容得下大海水。一般漢受人商量佛祖言教，這樣的人反而會受到佛祖言教的束縛。如龍得水似虎靠山，就像龍得到了水，老虎靠著山一樣。卻須挑起缽囊橫擔拄杖，卻必須要挑起缽囊，橫擔拄杖。亦是一員無事道人，這樣也是一個無牽無掛的修行人。復曰：恁么也不得，不恁么也不得，又說，這樣做也不行，不這樣做也不行。然後沒交涉，然後達到一種沒有任何瓜葛、超越一切的狀態。三員無事道人中，選一人為師，在三個無牽無掛的修行人中，選擇一個人作為老師。", "", "天童覺云：坐斷乾坤，建立世界，天童覺說，能夠截斷天地，建立世界。和光混俗，各有所長，與世俗融合，各自有所長處。且道選那一人為師，那麼要選擇哪一個人作為老師呢？拈拄杖云：穿過了也，拿起拄杖說，已經超越過去了。", "南堂欲云：高掛缽囊拗折拄杖，未是無事道人，南堂欲說，高高掛起缽囊，折斷手中的拄杖，還不是無牽無掛的修行人。挑起缽囊橫擔拄杖，亦未是無事道人，挑起缽囊，橫擔拄杖，也不是無牽無掛的修行人。恁么也不得不恁么也不得然後沒交涉，亦未是無事道人，這樣做也不行，不這樣做也不行，然後達到一種沒有任何瓜葛、超越一切的狀態，也不是無牽無掛的修行人。卓拄杖喝一喝云：木馬火中嘶，黃昏候日出，用拄杖敲擊地面，大喝一聲說，木馬在火中嘶鳴，黃昏時等待太陽升起，比喻不可能的事情。", "", "雪竇改船子漁父頌曰：夜靜水寒魚不食，滿船載得月明歸，雪竇修改船子漁父的頌詞說，夜裡安靜，水很寒冷，魚不吃食，滿船裝載著月光而歸。", "", "閃爍金鱗躍浪時，華亭貪玩下鉤遲，閃爍著金色鱗片的魚跳躍出水面的時候，華亭因為貪玩而下鉤晚了。誰知雪老垂綸慣，不犯波濤取得伊。(白雲端)，誰知道雪老擅長釣魚，不驚動波濤就釣到了魚。", "", "雪竇為道日損偈曰：三分光陰二早過，靈臺一點不揩磨，雪竇為『道日損』寫了一首偈子說，三分之二的時光已經過去了，心中的一點光明卻沒有擦拭打磨。區區逐日貪生去，喚不回頭怎奈何，每天只知道貪生怕死，呼喚也喚不回頭，又能怎麼樣呢？", "", "無禪才云：雪竇老漢更參三十年未會禪在，無禪才說，雪竇老和尚再參禪三十年也不會懂得禪是什麼。然雖如是，土曠人稀，雖然是這樣，但是懂得禪的人太少了。試聽下個註腳，瞎卻摩醯（Maheśvara，印度教中的濕婆神）三隻眼，南北東西路，試試聽聽我的註解，讓摩醯的三隻眼都瞎掉，分不清東南西北。" ], "english_translations": [ '\'Words are like gold.\' Ashamed of my mediocre understanding, I have not yet attained a clear and discerning mind. (Fo Jianqin)', '', 'Xuedou quoted an ancient master, saying, \'One cannot have sand in the eyes, nor water in the ears.\' If there is someone who can trust and hold firm, and not be deceived, what are the Buddha\'s teachings but the sound of a hot bowl? Then please hang up the alms bowl and break the staff, and surely you will become a carefree Daoist. He also said, \'One can fit Mount Sumeru in the eyes and the ocean in the ears.\' Such a person is still subject to the Buddha\'s teachings. Like a dragon in water or a tiger in the mountains, one must pick up the alms bowl and carry the staff horizontally, and also be a carefree Daoist. He further said, \'Neither doing it this way nor not doing it this way is acceptable. Then there is no involvement.\' Among the three carefree Daoists, choose one as the teacher.', '', 'Tiantong Jue said, \'Severing the universe and establishing the world, harmonizing with the mundane, each has its strengths.\' Which one should be chosen as the teacher? He raised his staff and said, \'It has passed through.\'', 'Nantang Yu said, \'Hanging up the alms bowl and breaking the staff is not yet a carefree Daoist. Picking up the alms bowl and carrying the staff horizontally is also not yet a carefree Daoist. Neither doing it this way nor not doing it this way, and then having no involvement, is also not yet a carefree Daoist.\' He struck the ground with his staff and shouted, \'A wooden horse neighs in the fire, waiting for the sunrise at dusk,\' implying impossible things.', '', 'Xuedou revised the Boatman\'s Song, saying, \'The night is quiet, the water is cold, the fish do not eat, the boat is full of moonlight on the way home.\'', '', 'When the shimmering golden scales leap in the waves, Huating is too engrossed in playing and lowers the hook late. Who knows that Old Xue is skilled at fishing, catching the fish without disturbing the waves. (Bai Yunduan)', '', 'Xuedou wrote a verse for \'The Way diminishes daily,\' saying, \'Two-thirds of life have already passed, the light in the spirit is not polished. Vainly clinging to life day by day, how can one turn back when called?\'', '', 'Wu Chan Cai said, \'Even if Old Man Xuedou practiced Zen for another thirty years, he still wouldn\'t understand what Zen is.\' However, the land is vast and people are few. Listen to my commentary: Blind the three eyes of Maheśvara (Shiva, a major Hindu deity), and lose the way in all directions.' ] }

不分。千林落葉無人掃。獨自松門展腳眠。　鼓山霈云。雪竇下此瞑眩。可謂徹困婆心。山僧今日不免從頭注破。三分光陰二早過。甕里何曾走卻鱉。靈臺一點不揩磨。還瞞得渠么。區區逐日貪生去。腳頭腳底。喚不回頭爭奈何。真個衲僧。大眾。若向雪竇言下悟去。暫息化城。向山僧言下悟去。直登寶所。更有一人蹋倒化城踢翻寶所。且道又得個什麼。破衲矇頭萬事休。此時山僧都不會。

雪竇示眾。譬若世界壞時大水競作。其間無量眾生或沒未沒。互相悲號。仰望蒼蒼。皆曰相救。當是之時。四禪天人一見高聲便喝。咄哉眾生。我預曾報汝。令頻頻上來。汝卻不聽。如今有什麼救處。乃拍手曰。歸堂。

劫外濤聲滿世界。群生無處可躋攀。寥寥天外清虛境。誰解凌空上帝關。(圭堂居士)

長空浩渺浸山川。無量含靈墮此淵。拍手洞天歸得去。無勞再上四禪天。(磬山修)

雪竇曰。大施門開無壅塞。忽有個衲僧出來。雪竇倒退七百里。何故。臨危不悚人。

有老宿云。大施門開無壅塞。忽有個衲僧出來。兩手分付。何故。心不負人。面無慚色。　又老宿云。大施門開無壅塞。忽有個衲僧出來。三十棒一棒也不較。何故。許人一物。千金不移。　天童忞云。靈峰今日亦大施門開無

【現代漢語翻譯】 現代漢語譯本： 不分彼此。千林落葉，無人打掃。獨自在松樹掩映的門前伸開雙腿安眠。

鼓山霈云（鼓山寺的霈云禪師），雪竇（雪竇山，通常指雪竇禪師）用這種令人昏眩的方式教導，可謂是用盡了老婆心切。我今天不得不從頭徹底解釋清楚：人的一生，三分之二的時間都已匆匆過去，就像甕中的鱉，怎麼也逃不掉。靈臺（指心）上的一點光明也不擦拭磨亮，難道還能瞞得過它嗎？每天只知道貪生怕死，腳步匆匆，即使呼喚也無法回頭，又能怎麼樣呢？

真正的衲僧（指修行者），各位，如果能從雪竇禪師的話中領悟，就可以暫時在化城（比喻虛幻的境界）休息；如果能從我的話中領悟，就可以直接登上寶所（比喻真實的境界）。但還有一種人，推倒化城，踢翻寶所，那麼，又能得到什麼呢？ 身披破衲，矇頭大睡，萬事皆休。此時此刻，我什麼都不會。

雪竇禪師開示大眾：譬如世界毀滅時，洪水氾濫，無數眾生有的被淹沒，有的未被淹沒，互相悲號，仰望蒼天，都說要互相救助。當此時刻，四禪天人（色界第四禪天的天人）一見此景，便高聲呵斥：『咄！你們這些眾生！我早就告訴過你們，讓你們常常上來，你們卻不聽。現在有什麼可救的？』於是拍手說：『歸堂去吧！』

劫難之外，濤聲響徹整個世界，眾生無處可以攀登。空曠的天外，是清虛的境界，誰能理解這凌空直上的上帝之關？（圭堂居士）

廣闊的天空，浩渺無邊，浸潤著山川，無數的生靈都沉溺於這個深淵。拍手之間，就能回到洞天福地，無需再次登上四禪天。（磬山修）

雪竇禪師說：大施門（普度眾生之門）打開，沒有阻礙。忽然有個衲僧（修行者）出來，雪竇禪師倒退七百里。為什麼？因為臨危不懼的人，不會嚇唬人。

有位老修行說：大施門打開，沒有阻礙。忽然有個衲僧出來，雙手奉上。為什麼？因為心地坦蕩，沒有慚愧之色。 又有一位老修行說：大施門打開，沒有阻礙。忽然有個衲僧出來，打三十棒，一棒也不少。為什麼？因為答應別人的東西，即使價值千金也不會改變。 天童忞（天童山的忞禪師）說：靈峰（靈峰寺）今天也打開了大施門。

【English Translation】 English version: No division. A thousand forests of fallen leaves, no one sweeps. Alone at the pine gate, I stretch my legs and sleep.

Peiyun of Gushan (Peiyun Chan Master of Gushan Temple). Xuedou (Mount Xuedou, usually referring to Xuedou Chan Master) uses this dizzying method to teach, which can be described as using all the earnestness of an old woman. This mountain monk must thoroughly explain it from the beginning today: Two-thirds of a person's life has passed quickly, like a turtle in a jar, unable to escape. The light on the Lingtai (referring to the heart) is not wiped and polished, can it be hidden? Every day, I only know how to be greedy for life and afraid of death, and my steps are hurried. Even if I call, I can't turn back, so what can I do?

Real monks (referring to practitioners), everyone, if you can understand from the words of Chan Master Xuedou, you can temporarily rest in the Hualcheng (a metaphor for an illusory realm); if you can understand from my words, you can directly ascend to the Baosuo (a metaphor for a real realm). But there is another kind of person who pushes down Hualcheng and kicks over Baosuo, then what can you get? Wearing a tattered robe, covering my head and sleeping, everything is over. At this moment, I don't know anything.

Chan Master Xuedou instructed the public: For example, when the world is destroyed, floods are rampant, and countless beings are either submerged or not submerged, crying to each other, looking up to the sky, and saying that they want to help each other. At this moment, the Four Dhyana Heavens (the gods of the fourth Dhyana Heaven in the Realm of Form), upon seeing this scene, shouted loudly: 'Hey! You beings! I told you a long time ago to let you come up often, but you didn't listen. What can be saved now?' Then he clapped his hands and said, 'Go back to the hall!'

Outside the catastrophe, the sound of waves resounds throughout the world, and there is nowhere for all beings to climb. Outside the vast sky is a pure and empty realm. Who can understand this gate of God that rises straight into the sky? (Layman Guitang)

The vast sky, boundless, permeates the mountains and rivers, and countless creatures are drowning in this abyss. With a clap of hands, you can return to the blessed land, without having to ascend to the Four Dhyana Heavens again. (Qingshan Xiu)

Chan Master Xuedou said: The Great Giving Gate (the gate of universal salvation) is open, without obstacles. Suddenly a monk (practitioner) comes out, and Chan Master Xuedou retreats seven hundred miles. Why? Because people who are not afraid of danger do not scare people.

An old practitioner said: The Great Giving Gate is open, without obstacles. Suddenly a monk comes out and offers it with both hands. Why? Because the heart is open and there is no shame. Another old practitioner said: The Great Giving Gate is open, without obstacles. Suddenly a monk comes out and is beaten thirty times, not one less. Why? Because what you promise others will not change even if it is worth a thousand gold. Tiantong Min (Chan Master Min of Mount Tiantong) said: Lingfeng (Lingfeng Temple) also opened the Great Giving Gate today.

壅塞。忽有個衲僧出來。且教他立在門外。何故。伊欠少個什麼。

雪竇住翠峰時。有數僧到。師曰新到那。曰是。師曰參堂去。僧才行。師復喚曰來來。僧回首。師曰。洞庭難得師僧到。與你一碗茶吃。

入門句子已先酬。喚去呼來第二頭。到此不知茶味者。紛紛空買洞庭舟。(虛堂愚)

雪竇因僧問。古人道有讀書人到來意旨如何。師曰且在山門外立。曰請師相見。師曰任是顏回亦不通。

平陽忞云。雪竇雖是真實相為。太煞不近人情。若是天童有問讀書人到來時如何。道之以德。請師相見。齊之以禮。畢竟意旨如何。相逢相見呵呵笑。更有春風春又春。

雪竇因僧問如何是諸佛本源。師曰千峰寒色。曰未審向上更有事也無。師曰雨滴巖花。

千峰寒色事如何。雪上加霜凍滑多。若遇鄒陽吹暖律。巖花應不待春和。(楊無為)

千峰寒色冷堆青。雨滴巖花照眼明。若問個中端的旨。休將鶴唳作鶯聲。(本覺一)

千峰寒色脆斑斕。雨滴巖花甚等閑。諸聖從教無入路。三三兩兩倚闌桿。(奯舟元)

人自耽幽水石邊。三間茅屋足清眠。不知春色從何起。開遍千山紅杜䳌。(笠山寧)

雨霽云開數十峰。丹巖峭壁夕陽中。行歌歸去空山暮。水碓無人浩

【現代漢語翻譯】 現代漢語譯本：

堵塞。忽然有個僧人出來，就讓他站在門外。為什麼呢？因為他欠缺了些東西。

雪竇禪師（Xuedou Chanshi）住在翠峰寺時，有幾個僧人來訪。雪竇禪師（Xuedou Chanshi）問：『新來的嗎？』僧人回答：『是的。』雪竇禪師（Xuedou Chanshi）說：『去參堂吧。』僧人剛要走，雪竇禪師（Xuedou Chanshi）又叫道：『來來。』僧人回頭。雪竇禪師（Xuedou Chanshi）說：『洞庭湖（Dongting Lake）難得有師僧來，給你一碗茶喝。』

入門的句子已經酬答過了，『喚來喚去』是第二步。到了這裡，如果不知道茶的滋味，那麼紛紛忙忙地只是白白買了洞庭湖（Dongting Lake）的船。（虛堂愚）

雪竇禪師（Xuedou Chanshi）因為有僧人問：『古人說有讀書人到來，意旨如何？』雪竇禪師（Xuedou Chanshi）說：『且在山門外站著。』僧人說：『請禪師相見。』雪竇禪師（Xuedou Chanshi）說：『就算是顏回（Yan Hui）也無法理解。』

平陽忞（Pingyang Min）說：『雪竇禪師（Xuedou Chanshi）雖然是真心實意地幫助人，但太不近人情了。如果是天童禪師（Tiantong Chanshi）遇到有人問讀書人到來時如何，就應該用道德來引導他，請他相見，用禮儀來規範他。』『那麼，到底意旨如何呢？』『相逢相見，呵呵一笑，更有春風，春又春。』

雪竇禪師（Xuedou Chanshi）因為有僧人問：『如何是諸佛的本源？』雪竇禪師（Xuedou Chanshi）說：『千峰寒色。』僧人問：『未審向上更有事也無？』雪竇禪師（Xuedou Chanshi）說：『雨滴巖花。』

千峰寒色這件事怎麼樣？雪上加霜，寒冷滑溜更多。如果遇到鄒陽（Zou Yang）吹奏溫暖的律管，巖石上的花朵應該不用等到春天就開放。（楊無為）

千峰寒色，寒冷地堆積著青色。雨滴巖花，照亮了眼睛。如果問其中的真意，不要把鶴的鳴叫當作黃鶯的聲音。（本覺一）

千峰寒色，清脆而色彩斑斕。雨滴巖花，多麼平常。諸聖都無法進入，三三兩兩地倚靠著欄桿。（奯舟元）

人們自己沉溺在幽靜的水石邊，三間茅屋就足夠清靜地睡眠。不知道春色從哪裡開始，開遍了千山紅色的杜鵑花。（笠山寧）

雨後天晴，雲霧消散，露出數十座山峰，紅色的巖石峭壁沐浴在夕陽中。唱著歌回家，空曠的山中已是黃昏，水碓（shuǐ duì，一種利用水力舂米的工具）無人看管，浩渺無邊。

【English Translation】 English version:

Obstruction. Suddenly, a monk comes out. Just tell him to stand outside the gate. Why? Because he is lacking something.

When Xuedou Chanshi (雪竇禪師, Zen Master Xuedou) lived at Cuifeng Temple, several monks arrived. The master said, 'Newly arrived?' They replied, 'Yes.' The master said, 'Go to the meditation hall.' As the monks were about to leave, the master called out again, 'Come, come.' The monks turned their heads. The master said, 'It's rare for monks to come to Dongting Lake (洞庭湖), so I'll give you a bowl of tea to drink.'

The entering phrase has already been answered; 'calling and summoning' is the second step. Having arrived here, if one does not know the taste of tea, then one is simply buying a boat to Dongting Lake (洞庭湖) in vain. (Xutang Yu)

Because a monk asked Xuedou Chanshi (雪竇禪師), 'What is the meaning of the ancients saying that a scholar has arrived?' The master said, 'Just have him stand outside the mountain gate.' The monk said, 'Please, master, grant me an audience.' The master said, 'Even Yan Hui (顏回) would not understand.'

Pingyang Min (平陽忞) said, 'Although Xuedou Chanshi (雪竇禪師) is truly helping people, he is too unsympathetic. If Tiantong Chanshi (天童禪師) were asked what to do when a scholar arrives, he should guide him with virtue and invite him to an audience, regulating him with propriety.' 'After all, what is the meaning?' 'Meeting and seeing each other, laughing heartily, and there is more spring breeze, spring after spring.'

Because a monk asked Xuedou Chanshi (雪竇禪師), 'What is the original source of all Buddhas?' The master said, 'The cold color of a thousand peaks.' The monk asked, 'I don't know if there is anything further beyond that?' The master said, 'Raindrops on cliff flowers.'

How is the matter of the cold color of a thousand peaks? Snow is added to frost, making it even colder and more slippery. If one encounters Zou Yang (鄒陽) playing a warm flute, the cliff flowers should bloom without waiting for spring. (Yang Wuwei)

The cold color of a thousand peaks coldly piles up green. Raindrops on cliff flowers illuminate the eyes. If you ask about the true meaning within, do not mistake the cry of a crane for the song of a nightingale. (Benjue Yi)

The cold color of a thousand peaks is crisp and colorful. Raindrops on cliff flowers are so ordinary. All the sages have no way to enter, leaning on the railing in twos and threes. (Huozhou Yuan)

People indulge themselves by secluded waters and rocks, three thatched huts are enough for peaceful sleep. Not knowing where the spring colors begin, azaleas bloom red all over the thousand mountains. (Lishan Ning)

After the rain clears and the clouds disperse, dozens of peaks are revealed, red cliffs bathed in the setting sun. Singing songs, I return home, the empty mountains are in twilight, the water-powered mill (shuǐ duì) is unattended, vast and boundless.

浩風。(伊庵彥)

月映秋林萬壑輝。淡云微露濕花枝。蕩然不礙威音旨。者段風光自不知。(宗元一)

雪竇示眾。客從遠方來。遺我徑寸璧。中有四個字。字字無人識。

佛鑒勤云。客從遠方來。遺我徑寸璧。中有四個字。不必重拈出。　高峰妙云。二大老。一人說易。一人說難。未免見有偏枯。高峰則不然。客從遠方來。遺我徑寸璧。中有四個字。字字無平仄。　焦山杰云。前二老明中有暗。暗中有明。高峰半明半暗。總未免偏枯。我則不然。客從遠方來。遺我徑寸璧。中有四個字。字字無點畫。

雪竇因僧問。山花開似錦。澗水湛如藍。學人分上為甚不會。師曰枯木里瞠眼。曰恁么則從苗辨地因語識人。師曰三十棒且待別時。

一枝枯草強遮羞。明鏡當軒燭盡幽。滿面慚惶移步去。清光灼灼避無由。(白雲端)

雪竇示眾。天得一以清。地得一以寧。衲僧得一無風浪興。爾若辨得。禍不入慎家之門。

天童悟云。者龍頭蛇尾漢。錯下注腳。天得一以清。地得一以寧。衲僧得一無風浪興。以拄杖一時趁散。　懶智融云。雪竇老漢賣弄不少。天得一以清。地得一以寧。衲僧得一斬新條令。特地乾坤。若人識得。恭候萬福。遂卓拄杖云。拄杖子識得也。作么生是恭候萬

【現代漢語翻譯】 現代漢語譯本： 浩風。(伊庵彥)

月亮映照著秋天的樹林，萬千山谷都閃耀著光輝。淡淡的雲彩微微顯露，濕潤了花朵的枝條。空曠無礙，直指威音王佛（過去七佛之一）的宗旨。這段美好的風光，它自己卻渾然不知。(宗元一)

雪竇顯和禪師開示大眾：『有客人從遠方來，送給我一塊一寸大小的玉璧，裡面有四個字，但沒有一個人認識。』

佛鑒慧勤禪師說：『有客人從遠方來，送給我一塊一寸大小的玉璧，裡面有四個字，不必再重複提起了。』 高峰原妙禪師說：『這兩位老禪師，一個說容易，一個說困難，都免不了有偏頗之處。如果是高峰我來說，有客人從遠方來，送給我一塊一寸大小的玉璧，裡面的四個字，字字都沒有平仄聲調。』 焦山智杰禪師說：『前面兩位老禪師，明中帶有暗，暗中帶有明，高峰禪師半明半暗，總免不了有偏頗之處。如果是我的話，有客人從遠方來，送給我一塊一寸大小的玉璧，裡面的四個字，字字都沒有點畫。』

雪竇顯和禪師因為有僧人問：『山上的花開得像錦繡一樣，澗水清澈得像藍靛一樣，學人我為什麼不能領會？』 禪師說：『在枯木里瞪大眼睛。』 僧人說：『既然這樣，那麼就從苗來辨別地，因言語來認識人。』 禪師說：『三十棒且留著，等以後再說。』

用一根枯草勉強遮掩羞愧，明亮的鏡子當空照耀，燭光也顯得黯淡。滿面慚愧，移步離開，清澈的光芒照耀著，想要躲避也無處可逃。(白雲端)

雪竇顯和禪師開示大眾：『天得到『一』而清明，地得到『一』而安寧，衲僧（出家人）得到『一』就沒有風浪興起。你們如果能辨別得清，災禍就不會進入謹慎的人家。』

天童正覺禪師說：『這個龍頭蛇尾的傢伙，錯下了註解。天得到『一』而清明，地得到『一』而安寧，衲僧得到『一』就有了嶄新的條令。特立獨行的天地。如果有人認識到這一點，恭候萬福。』 於是舉起拄杖說：『這拄杖子也認識這一點嗎？』 怎麼樣才是恭候萬福？』

【English Translation】 English version: Haofeng. (Yian Yan)

The moon reflects on the autumn forest, myriad valleys shine. Faint clouds slightly reveal, moistening the flower branches. Vast and unhindered, directly pointing to the essence of Weiyin Buddha (one of the past seven Buddhas). This beautiful scenery, it itself is completely unaware. (Zong Yuan Yi)

Xuedou (Xuedou Xianhe, a Chan master) addressed the assembly: 'A guest comes from afar, gifting me a jade disc of one inch, inside are four characters, but no one recognizes them.'

Fojian Qin (Fojian Huaiqing, a Chan master) said: 'A guest comes from afar, gifting me a jade disc of one inch, inside are four characters, no need to repeat them.' Gaofeng Miao (Gaofeng Yuanmiao, a Chan master) said: 'These two old Chan masters, one says it's easy, one says it's difficult, both inevitably have biases. If it were Gaofeng speaking, a guest comes from afar, gifting me a jade disc of one inch, inside are four characters, each character has no level or oblique tone.' Jiaoshan Jie (Jiaoshan Zhijie, a Chan master) said: 'The previous two old Chan masters, there is darkness within the light, and light within the darkness, Gaofeng Chan master is half light and half dark, still inevitably biased. If it were me, a guest comes from afar, gifting me a jade disc of one inch, inside are four characters, each character has no strokes.'

Xuedou (Xuedou Xianhe, a Chan master) because a monk asked: 'The mountain flowers bloom like brocade, the stream water is as clear as indigo, why can't the student comprehend?' The master said: 'Stare wide-eyed in a withered tree.' The monk said: 'Since that's the case, then discern the land from the seedling, recognize the person through speech.' The master said: 'Thirty blows will be saved for another time.'

Using a withered grass to barely cover shame, a bright mirror shines in the sky, even the candlelight appears dim. Face full of shame, moving away, the clear light shines, there is nowhere to escape. (Baiyun Duan)

Xuedou (Xuedou Xianhe, a Chan master) addressed the assembly: 'Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, a monk (a monastic) obtains 'one' and no storms arise. If you can discern this clearly, misfortune will not enter the home of the cautious.'

Tiantong Wu (Tiantong Zhengjue, a Chan master) said: 'This dragon-headed snake-tailed fellow, made a wrong annotation. Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, a monk obtains 'one' and has brand new regulations. A unique heaven and earth. If someone recognizes this, respectfully awaiting ten thousand blessings.' Then he raised his staff and said: 'Does this staff also recognize this?' What is respectfully awaiting ten thousand blessings?'

福句。復卓拄杖云。天高群像正。海闊百川朝。

宗鑒法林卷五十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十二

集云堂　編

大鑒下十世

雪竇頌革轍二門曰。劫火曾洞然。木人淚先落。可憐傅大士。處處失樓閣(一)。德云間古錐。幾下妙峰頂。喚它癡聖人。擔雪共填井(二)。佛祖未分前。已振涂毒鼓。如今誰樂聞。請試分回互(三)。宛轉復宛轉。真金休百鍊。喪卻毗耶離。無人解看箭(四)。

迦葉聆箏起舞。淵明聞鐘皺眉。息耕斗室危坐。半牕凍日熙熙。(虛堂愚)

風捲浮雲凈。青天絕點埃。山川俱在目。何必上高臺。(葛廬覃)

雪竇示眾。諸人要知真實相為么。但上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。

云峰悅云。雪竇恁么為人。入地獄如箭射。　廣教玉云。雪竇雖則養子之緣。怎奈無出身路。云峰路見不平。亦且枷上著杻。三角則不然。要知真實相為。個個須從拄杖上翻身。其或未然。長連床上有粥有飯。作么生道。

雪竇示眾。乾坤之內。宇宙之間。中有一寶。掛在壁上。達磨九年面壁。不敢正眼覷著。如今衲僧要見。劈脊便打。

昭覺勤云。雪竇妙中之妙。奇中

【現代漢語翻譯】 現代漢語譯本： 福句。又拿起拄杖說：『天高，各種星象都呈現出其正確的形態；海闊，無數河流都朝著大海奔流。』

宗鑒法林卷五十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十二

集云堂 編

大鑒下十世

雪竇禪師頌革轍二門說：『劫火曾經洞然燃燒，木人（指泥塑木雕的人像）的眼淚率先滴落。可憐的傅大士（傅翕，南北朝時期的居士），到處都失去了樓閣（比喻失去安身立命之處）。』（一）德云禪師像古老的錐子，幾次在妙峰頂上使用。稱他為愚癡的聖人，做著挑雪填井的徒勞之事。（二）在佛和祖師還未分判之前，就已經震響了涂毒鼓（比喻危險的教義）。如今誰還樂意聽聞？請嘗試著分辨其中的相互關係。（三）宛轉再宛轉，真金不怕百鍊。喪失了毗耶離（古印度城市，維摩詰居士所在地），沒有人懂得如何看箭（比喻領會禪機）。』（四）

迦葉（釋迦牟尼佛的大弟子）聆聽箏聲而起舞，陶淵明（東晉詩人）聽到鐘聲而皺眉。息耕禪師在斗室中危坐，半扇窗戶透進寒冬的陽光，顯得熙熙融融。（虛堂愚禪師評）

風吹散了浮雲，天空清凈得沒有一絲塵埃。山川都呈現在眼前，何必登上高臺遠望？（葛廬覃禪師評）

雪竇禪師向大眾開示：『各位想要知道真實相嗎？只要向上沒有攀緣，向下斷絕私慾，自然常光就會顯現在眼前，個個都像壁立千仞一般。』

云峰禪師說：『雪竇禪師這樣為人開示，（學人）入地獄就像箭一樣快。』廣教玉禪師說：『雪竇禪師雖然有養育弟子的緣分，怎奈沒有出身之路。』云峰禪師路見不平，也給（雪竇禪師）加上枷鎖。三角禪師則不然，想要知道真實相嗎？個個必須從拄杖上翻身。如果還不能這樣，長連床上還有粥有飯，該怎麼說呢？』

雪竇禪師向大眾開示：『在天地之內，宇宙之間，有一件寶貝，掛在墻壁上。達磨祖師（禪宗初祖）九年面壁，都不敢正眼去看它。如今衲僧（出家人）想要見它，劈頭蓋臉就是一頓打。』

昭覺勤禪師說：『雪竇禪師的開示是妙中之妙，奇中之奇。』

【English Translation】 English version: Auspicious phrase. Again, holding up his staff, he said, 'The sky is high, and all the constellations appear in their correct forms; the sea is vast, and countless rivers flow towards it.'

Zong Jian Fa Lin, Scroll 51 Wan Xin Xu Zang, Volume 66, No. 1297, Zong Jian Fa Lin

Zong Jian Fa Lin, Scroll 52

Compiled by Jiyun Hall

Tenth Generation from Dajian (Huineng, the Sixth Patriarch)

Zen Master Xuedou's Verse on the Two Gates of Changing Tracks says: 'The kalpa fire once blazed brightly, and the wooden man's (referring to clay or wooden statues) tears fell first. Pitiful is Layman Fu (Fu Xi, a lay Buddhist of the Southern and Northern Dynasties), everywhere he loses his pavilions (metaphor for losing a place to settle down).' (1) Zen Master Deyun is like an ancient awl, used several times on the peak of Miaofeng. Calling him a foolish sage, doing the futile task of carrying snow to fill a well. (2) Before the Buddha and Patriarchs were distinguished, the poisoned drum (metaphor for dangerous teachings) had already been sounded. Who now is happy to hear it? Please try to discern the mutual relationships within it. (3) Turning and turning again, true gold fears no hundredfold refining. Having lost Vaisali (ancient Indian city, residence of Layman Vimalakirti), no one understands how to see the arrow (metaphor for understanding Zen principles).' (4)

Kasyapa (one of the Buddha's chief disciples) listened to the zither and danced, Tao Yuanming (poet of the Eastern Jin Dynasty) frowned upon hearing the bell. Zen Master Xigeng sat upright in his small room, and the winter sun shone warmly through the half-open window. (Commentary by Zen Master Xutang Yu)

The wind sweeps away the floating clouds, and the blue sky is free of a speck of dust. The mountains and rivers are all in sight, why climb a high platform to look afar? (Commentary by Zen Master Gelu Tan)

Zen Master Xuedou instructed the assembly: 'Do you all want to know the true reality? Just do not have any upward clinging, and cut off selfish desires downward, and naturally the constant light will appear before you, each one standing like a wall ten thousand feet high.'

Zen Master Yunfeng said: 'Zen Master Xuedou's way of instructing people is like sending them to hell as fast as an arrow.' Zen Master Guangjiao Yu said: 'Although Zen Master Xuedou has the affinity to nurture disciples, unfortunately, there is no way out.' Zen Master Yunfeng, seeing injustice on the road, also puts shackles on (Zen Master Xuedou). Zen Master Sanjiao is not like that. Do you want to know the true reality? Each one must turn over from the staff. If you still cannot do this, there is still congee and rice on the long benches, what should be said?'

Zen Master Xuedou instructed the assembly: 'Within heaven and earth, between the universe, there is a treasure, hanging on the wall. Patriarch Bodhidharma (the first patriarch of Zen) faced the wall for nine years, not daring to look at it directly. Now that the monks want to see it, they are beaten over the head.'

Zen Master Zhaojue Qin said: 'Zen Master Xuedou's instruction is the most wonderful of the wonderful, the most extraordinary of the extraordinary.'

之奇。向佛祖頭上提持。衲僧頂門鑿竅。不妨自在。要且祇見錐頭利不見鑿頭方。山僧則不然。乾坤之內。宇宙之間。中有一寶。豎拄杖云。在拄杖頭上。拈起也天回地轉。放下也草偃風行。有時八臂三頭。有時壁立千仞。如今莫道衲僧要見。直饒千聖出來。列祖齊至。並須倒退三千里。敢問大眾。且道什麼人合得受用。分付天臺木上座。　福嚴容云。二大老。一人說近。一人說遠。依俙越國。彷彿揚州。山僧則不然。乾坤之內。宇宙之間。中有一寶。喝一喝。　寶壽方云。二老與么說話。要提持著一著子。大似壓沙取油。殊不知。我王庫內無如是刀。　天界盛云。二老撥亂乾坤即不無。若是安邦定國未敢相許在。天界即不然。乾坤之內。宇宙之間。中有一寶。良久云。噫。無限珍奇何處用。前三三與后三三。

雪竇因僧問如何是佛。師曰四山圍繞。

狂狗趁塊。瞎驢趁隊。祇許我知。不許伊會。(南華昺)

雪竇因僧問黑豆未生芽時如何。師曰透水透砂。曰生芽后如何。師曰餵驢餵馬。

廣教玉云。擴佛祖心印。提本分鉗錘。饒我雪竇。山僧承大眾鋤豆。將今視古。也擬定個眼目。設有問黑豆未生芽時如何。白雲峰倒卓。生芽后如何。西河浪潑天。若道與古人別。法無異旨。若道與古人同

【現代漢語翻譯】 現代漢語譯本： 之奇。向佛祖頭上提持，這是在衲僧的頂門上鑿竅，不妨自在。但往往只見到錐子的尖利，卻看不到鑿子的方正。我則不然，乾坤之內，宇宙之間，有一寶物。豎起拄杖說，就在這拄杖頭上。拈起來，天翻地轉；放下去，草偃風行。有時顯現八臂三頭，有時像壁立千仞。現在莫說衲僧想要見到，即使千聖出現，列祖齊至，也必須倒退三千里。敢問各位，這寶物什麼人配得上受用？交付給天臺木上座。 福嚴容說，兩位老人家，一人說近，一人說遠，依稀像越國，彷彿是揚州。我則不然，乾坤之內，宇宙之間，有一寶物。喝一聲。 寶壽方說，兩位老人家這樣說話，想要提持著一著子，很像壓沙取油，卻不知道，我王庫內沒有這樣的刀。 天界盛說，兩位老人家撥亂乾坤還可以，若是安邦定國，我不敢茍同。我則不然，乾坤之內，宇宙之間，有一寶物。良久說，唉，無限珍奇在哪裡用呢？前三三與后三三。 雪竇因僧人問：『如何是佛？』雪竇回答：『四山圍繞。』 狂狗追逐土塊，瞎驢跟隨著隊伍。只允許我知道，不允許他領會。（南華昺） 雪竇因僧人問：『黑豆未生芽時如何？』雪竇回答：『透水透砂。』問：『生芽后如何？』雪竇回答：『餵驢餵馬。』 廣教玉說，擴充套件佛祖的心印，提起本分的鉗錘。饒了我雪竇。我承蒙各位鋤豆。以今視古，也想確定個眼目。假設有人問：『黑豆未生芽時如何？』白雲峰倒立。『生芽后如何？』西河浪濤潑天。如果說和古人不同，法沒有不同的宗旨；如果說和古人相同，

【English Translation】 English version: It's extraordinary. To lift and hold it above the Buddha's head is like chiseling an opening in the crown of a monk's head, allowing for freedom. However, one often only sees the sharpness of the awl but not the squareness of the chisel. I am not like that. Within heaven and earth, between the cosmos, there is a treasure. Raising a staff, I say it is right here on the head of this staff. When picked up, heaven and earth spin; when put down, the grass bends with the wind. Sometimes it manifests with eight arms and three heads; sometimes it stands like a cliff of a thousand fathoms. Now, don't even say that monks want to see it; even if a thousand sages appeared and all the ancestral teachers arrived, they would have to retreat three thousand miles. I dare to ask everyone, who is worthy to receive and use this treasure? I entrust it to the monk Mu of Tiantai (name of a place). Fuyan Rong said, 'The two old masters, one speaks of nearness, one speaks of distance, vaguely like Yue (ancient state in China), seemingly like Yangzhou (city in China). I am not like that. Within heaven and earth, between the cosmos, there is a treasure.' He shouts a '喝' (he). Baoshou Fang said, 'The way the two old masters speak, trying to lift and hold onto a single point, is like trying to extract oil from sand. Little do they know, there is no such knife in my king's treasury.' Tianjie Sheng said, 'The two old masters can stir up heaven and earth, but as for pacifying the country and stabilizing the nation, I dare not agree. I am not like that. Within heaven and earth, between the cosmos, there is a treasure.' After a long pause, he said, 'Alas, where can this boundless treasure be used? The former three-three and the latter three-three.' Xuedou (name of a monk) was asked by a monk, 'What is Buddha?' The master said, 'Four mountains surrounding.' 'A mad dog chases a clod of dirt, a blind donkey follows the herd. I alone am allowed to know, he is not allowed to understand.' (Nanhua Bing) Xuedou (name of a monk) was asked by a monk, 'What is it like when a black bean has not yet sprouted?' The master said, 'Permeates water, permeates sand.' He asked, 'What is it like after it sprouts?' The master said, 'Feed the donkey, feed the horse.' Guangjiao Yu said, 'Expand the Buddha's mind-seal, raise the hammer of one's own duty. Forgive me, Xuedou (name of a monk). I, relying on everyone, hoe the beans. Viewing the present in light of the past, I also intend to establish a viewpoint. Suppose someone asks, 'What is it like when a black bean has not yet sprouted?' White Cloud Peak stands upside down. 'What is it like after it sprouts?' The waves of the West River splash the sky. If you say it is different from the ancients, the Dharma has no different purpose; if you say it is the same as the ancients,'

。語言又異。具眼者辨取。

雪竇到洞山聰處。山問。溈山水牯牛。上座作么生會。師曰作後人標榜。山擬道。師以坐具拂一下便行。山曰且來上座。師曰未參堂。

古南門云。雪竇好一頭水牯牛。祇是不受人調製。雖然。不惟標榜後人。亦乃標榜佛祖。

雪竇與李殿院坐次。有秀才並道士到院。李問三教中那個為貴。師側身叉手而立。李曰有口何不道取。師曰對夫子難言。

五老峰前古觀基。老君元是一牟尼。時難祇得同香火。莫聽他人說是非。(南堂靜)

試問教中誰是貴。側身叉手獨稱尊。者軀寶相人人具。何獨三家邨里尋。(古湛沖)

雪竇上堂。起立曰。雪竇得與么高。諸人得與么矮。若人道得齊肩句。許伊把定乾坤。

廣潤融云。山僧則不然。驀涌身上禪床。豎拄杖云。廣潤得與么高。諸人得與么矮。若人道得齊肩句。猶是兔子吃牛奶。

雪竇示眾。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座。顧侍者曰。適來有人看方丈么。曰有。師曰作賊人心虛。

白雲端云。雪竇老人。放去收來有舒捲乾坤之手。雖然如是。何似乾坤收不得。堯舜不知名。法華忍俊不禁。當爲古人出氣。山櫻火𦦨輝。山鳥歌聲滑。𢹂手不同途。任他春氣發

【現代漢語翻譯】 現代漢語譯本：語言又各不相同，有眼力的人自然會辨別選取。

雪竇禪師到洞山聰禪師處，洞山聰禪師問：『溈山（潙山，地名，位於今湖南省）的水牯牛，上座（對僧人的尊稱）你如何理解？』雪竇禪師說：『作為後人標榜的談資。』洞山聰禪師正要說話，雪竇禪師用坐具拂了一下就離開了。洞山聰禪師說：『且慢，上座。』雪竇禪師說：『還沒去參堂。』

古南門禪師說：『雪竇禪師真是好一頭水牯牛，只是不接受別人的調教。』雖然如此，不僅僅是標榜後人，也是在標榜佛祖。

雪竇禪師與李殿院一起坐著，有秀才和道士來到院裡。李殿院問：『三教（儒教、道教、佛教）中哪個最為尊貴？』雪竇禪師側身叉手而立。李殿院說：『有口為什麼不說出來？』雪竇禪師說：『面對夫子難以開口。』

五老峰前古老的道觀地基，老君（老子，道教創始人）原本就是一牟尼（釋迦牟尼佛）。時局艱難，只能一同供奉香火，不要聽信他人的是非之言。（南堂靜禪師）

試問三教之中誰最為尊貴？側身叉手獨自稱尊。這尊貴的軀體人人具備，為何偏偏要在三家村裡尋找？（古湛沖禪師）

雪竇禪師上堂說法，站起來說：『雪竇禪師是如此之高，諸位是如此之矮。如果有人能說出齊肩的話，就允許他掌握乾坤。』

廣潤融云禪師說：『山僧（僧人自稱）則不然。』突然跳上禪床，豎起拄杖說：『廣潤禪師是如此之高，諸位是如此之矮。如果有人能說出齊肩的話，仍然是兔子吃牛奶（比喻不相稱）。』

雪竇禪師向大眾開示：『春天的山巒重疊錯亂，一片青翠；春天的水波盪漾，一片空虛碧綠。在這空曠的天地之間，獨自站立，望向遠方，有什麼盡頭呢？』說完便走下座位，回頭問侍者：『剛才有人看方丈（禪寺住持的居所）嗎？』侍者說：『有。』雪竇禪師說：『做賊的人心虛。』

白雲端禪師說：『雪竇禪師這位老人家，放開收回，擁有舒展乾坤的手段。』雖然如此，又怎能像乾坤那樣無法收攏，以至於堯舜（古代聖賢）都不知道他的名字，法華（《妙法蓮華經》）也忍不住笑了出來。應當為古人出氣，山櫻花火紅鮮艷，山鳥歌聲圓潤流暢。攜手走不同的道路，任憑春天的氣息散發。

【English Translation】 English version: Languages also differ. Those with eyes will discern and choose.

Xuedou (雪竇, a Chan master) went to Dongshan Cong's (洞山聰, a Chan master) place. Dongshan (洞山, referring to Dongshan Cong) asked, 'How does the venerable one (上座, a respectful term for monks) understand Guishan's (潙山, a place name) water buffalo?' Xuedou said, 'As something for later people to boast about.' Dongshan was about to speak, but Xuedou flicked his sitting cloth and left. Dongshan said, 'Wait, venerable one.' Xuedou said, 'I haven't attended the hall yet.'

Old South Gate (古南門, a Chan master) said, 'Xuedou is indeed a good water buffalo, but he doesn't accept being tamed by others.' Even so, he is not only boasting about later people but also boasting about the Buddhas and Patriarchs.

Xuedou was sitting with Li Dianyuan (李殿院, a person's name), when a scholar and a Taoist came to the courtyard. Li asked, 'Which of the three teachings (三教, Confucianism, Taoism, and Buddhism) is the most noble?' Xuedou stood sideways with his hands folded. Li said, 'Why don't you speak, since you have a mouth?' Xuedou said, 'It's difficult to speak in front of a master.'

Before the Five Old Peaks (五老峰, a mountain name) is the ancient Taoist temple's foundation. Laozi (老君, founder of Taoism) was originally a Muni (牟尼, Shakyamuni Buddha). In difficult times, we can only offer incense together. Don't listen to others' gossip. (Nantang Jing 南堂靜, a Chan master)

I ask, who is the most noble among the teachings? Standing sideways with hands folded, he alone is honored. This precious body is possessed by everyone. Why search for it only in the Three Families Village (三家邨, a metaphor for a small, limited place)? (Guzhan Chong 古湛衝, a Chan master)

Xuedou ascended the Dharma hall and said, standing up, 'Xuedou is so tall, and you are so short. If someone can say a shoulder-to-shoulder phrase, I will allow him to grasp the universe.'

Guangrun Rongyun (廣潤融雲, a Chan master) said, 'This mountain monk (山僧, a humble term for monks) is not like that.' Suddenly jumping onto the meditation platform, he raised his staff and said, 'Guangrun is so tall, and you are so short. If someone can say a shoulder-to-shoulder phrase, it's still like a rabbit drinking milk (a metaphor for being mismatched).'

Xuedou instructed the assembly, 'The spring mountains are layered and chaotic, all green; the spring waters ripple, empty and green. In this vast space between heaven and earth, standing alone, what is the limit of looking?' Then he descended from his seat and asked the attendant, 'Did anyone look at the abbot's room (方丈, the abbot's residence) just now?' The attendant said, 'Yes.' Xuedou said, 'A thief's heart is timid.'

Baiyun Duan (白雲端, a Chan master) said, 'Old man Xuedou has the means to expand and contract the universe, releasing and收回ing it.' Even so, how can it be like the universe, which cannot be 收回ed, so that Yao and Shun (堯舜, ancient sage kings) do not know his name, and the Lotus Sutra (法華) cannot help but smile. We should vent our anger for the ancients. The mountain cherry blossoms shine brightly, and the mountain birds' songs are smooth and flowing. Holding hands, we take different paths, letting the spring air spread.

。有天有地來。幾個眼睛活。法華暫出不著問。侍者守方丈。　烏石道云。雪竇傢俬。平生受用之物。盡情擲出與諸人了也。烏石者里雖然活計無多。也要諸人委悉。且作么生是烏石活計。卓拄杖云。燕語鶯啼春日暖。園林是處百花香。

雪竇因僧問如何是諸佛向上人。師曰白雲覆青山。曰莫便是和尚為人處也無。師曰綠水陡長蕖。

雪嶠層層翠鎖深。風生寒岫結重云。夜來丹鳳衝霄漢。聽曉樵人逐雁群。(投子青)

雪竇上堂。十方無碧落。四面亦無門。古人向什麼處見客。或若道得接手句。許你天上天下。

崇先奇云。雪竇恁么為人。何能坐斷天下人舌頭。當時若有個師僧出衆。但向他道和尚話墮也不知。待他眼目定動。拂袖便行。　靈峰祥雲。我要問雪竇。你即今向什麼處著此一問。

雪竇問羅漢林曰。法爾不爾。如何指南。漢曰祇為法爾不爾。師曰大眾記取某甲話頭。拂袖歸眾。漢下堂卻令侍者請師至方丈。問。上座適來不肯老僧那。師曰和尚當代宗匠焉敢不肯。漢曰你為甚拂衣歸眾。師曰和尚還許某甲說道理也無。漢曰你說看。師拍一拍下去。

天柱杲云。雪竇放出敵勝之手。抉下驪龍之珠。直是風清林下。目視青霄。據虎頭收虎尾則不無。爭奈賊身已露。羅漢雖知

【現代漢語翻譯】 現代漢語譯本：有天有地而來，有幾個眼睛是活的？《法華經》稍微顯露一點，就不要追問了。侍者守著方丈室。（烏石道云）雪竇禪師的家當，平生受用的東西，都盡情地拋出來給大家了。我烏石這裡雖然活計不多，也要大家詳細瞭解。那麼，什麼是烏石的活計呢？（卓拄杖云）燕子叫，黃鶯啼，春日暖洋洋，園林到處百花香。

雪竇禪師因為有僧人問：『如何是諸佛向上人？』雪竇禪師回答說：『白雲覆蓋青山。』僧人說：『莫非這就是和尚您為人處世的地方嗎？』雪竇禪師回答說：『綠水陡然長出芙蕖（qú，荷花的別稱）。』

雪嶠層層疊疊，翠色深深地鎖住。風在寒冷的山峰中產生，凝結成厚重的云。夜裡丹鳳衝向雲霄，聽著清晨樵夫追逐雁群。（投子青）

雪竇禪師上堂說法：『十方沒有碧落（指天空），四面也沒有門。古人從什麼地方接見客人？』如果有人能說出接手句，就允許他在天上天下自由自在。

崇先奇云禪師說：『雪竇禪師這樣為人，怎麼能堵住天下人的嘴？當時如果有個僧人出來，就直接對他說：和尚您說話落入俗套了也不知道。』等他眼神定了下來，就拂袖而去。（靈峰祥雲禪師說）我要問雪竇禪師，你現在要把這一問放在哪裡？

雪竇禪師問羅漢林禪師：『是法爾（fǎ ěr，本然如此）還是不爾（不是這樣）？如何指示方向？』羅漢林禪師回答說：『正因為是法爾不爾。』雪竇禪師說：『大眾記住我這句話。』說完拂袖回到大眾中。羅漢林禪師下堂后，讓侍者請雪竇禪師到方丈室，問道：『上座剛才是不認可老僧嗎？』雪竇禪師說：『和尚您是當代宗匠，我怎麼敢不認可？』羅漢林禪師說：『你為什麼拂袖回到大眾中？』雪竇禪師說：『和尚您還允許我說說道理嗎？』雪竇禪師拍了一下就走了。

天柱杲（gǎo）禪師說：『雪竇禪師放出戰勝敵人的手段，奪取了驪龍（傳說中的黑龍）的寶珠，真是風清林下，目光直視青霄。』掌握虎頭收住虎尾不是沒有，只是賊身已經暴露了，羅漢林禪師雖然知道。

【English Translation】 English version: Coming from heaven and earth, how many eyes are alive? Don't keep asking once the Lotus Sutra is slightly revealed. The attendant guards the abbot's room. (Wushi Daoyun) Zen Master Xuedou's possessions, the things he has enjoyed all his life, are all thrown out to everyone. Although I, Wushi, don't have much to offer, I want everyone to understand it in detail. So, what is Wushi's livelihood? (Striking the staff) Swallows sing, orioles chirp, the spring day is warm, and the gardens are fragrant with flowers everywhere.

Zen Master Xuedou, because a monk asked: 'What is the person who is above all Buddhas?' Zen Master Xuedou replied: 'White clouds cover the green mountains.' The monk said: 'Could this be where the abbot's way of dealing with people lies?' Zen Master Xuedou replied: 'Green water suddenly grows lotus flowers (qú, another name for lotus).'

Xueqiao is layered and stacked, with deep green locked in. The wind is generated in the cold peaks, condensing into heavy clouds. At night, the red phoenix rushes to the sky, listening to the woodcutter chasing the flock of geese in the morning. (Touzi Qing)

Zen Master Xuedou ascended the hall to preach: 'There is no Biluo (referring to the sky) in the ten directions, and there is no door on all sides. Where did the ancients meet guests?' If someone can say the receiving sentence, they are allowed to be free in heaven and earth.

Zen Master Chongxian Qiyun said: 'How can Zen Master Xuedou block the mouths of people all over the world by treating people like this? If a monk came out at that time, he would directly say to him: The abbot doesn't even know that your words have fallen into clichés.' After his eyes settled down, he flicked his sleeves and left. (Zen Master Lingfeng Xiangyun said) I want to ask Zen Master Xuedou, where are you going to put this question now?

Zen Master Xuedou asked Zen Master Luohanlin: 'Is it Dharma or not? How to point the way?' Zen Master Luohanlin replied: 'Precisely because it is Dharma or not.' Zen Master Xuedou said: 'Everyone, remember my words.' After speaking, he flicked his sleeves and returned to the crowd. After Zen Master Luohanlin left the hall, he asked the attendant to invite Zen Master Xuedou to the abbot's room and asked: 'Venerable, were you disapproving of the old monk just now?' Zen Master Xuedou said: 'You, Abbot, are a contemporary master, how dare I disapprove?' Zen Master Luohanlin said: 'Why did you flick your sleeves and return to the crowd?' Zen Master Xuedou said: 'Abbot, will you still allow me to speak reason?' Zen Master Xuedou clapped and left.

Zen Master Tianzhu Gao said: 'Zen Master Xuedou released the means to defeat the enemy, and seized the treasure of the black dragon (a legendary black dragon), it is really clear wind under the forest, and the eyes look directly at the blue sky.' It is not impossible to grasp the tiger's head and hold the tiger's tail, but the thief's body has already been exposed, although Zen Master Luohanlin knows.

時識宜。爭奈當斷不斷。若當時見他道法爾不爾。劈脊便棒。何故。不見道掀翻海岳求知己。撥轉乾坤定太平。　法林音云。雪竇大似南番舶主。載一船差珍異寶。東擲西拋以逞風流。殊不知被羅漢不動一旗一槍盡情收下。眾中還有為雪竇作主者么。一僧出拍一拍拂袖歸眾。林笑云。棺材裡弩眼漢。識甚麼好惡。

潭州云蓋繼鵬禪師(智門祚嗣)

初謁雙泉雅充侍者。示以芭蕉拄杖話。一日泉向火次。忽問拄杖子話試舉來。與子商量。師擬舉。泉拈火箸便摵。師豁然大悟。

與奪雙行驗正邪。才爭拄杖便忘家。驀然鐵棒如風疾。失卻從前眼裡花。(白雲端)

潭州北禪智賢禪師(福嚴雅嗣)

歲夜小參曰。年窮歲盡無可與諸人分歲。老僧烹一頭露地白牛。炊黍米飯。煮野菜羹。燒榾柮火。大家吃了唱邨田樂。何故。免見倚它門戶傍它墻。剛被時人喚作郎。下座歸方丈。至夜深維那入方丈問訊曰。縣裡有公人到句和尚。師曰作甚麼。曰道和尚宰牛不納皮角。師遂取下頭帽擲在地上。那便拾去。師下禪床攔腰擒往叫曰賊賊。那將帽子覆師頂。曰天寒且還和尚。師呵呵大笑。那便出。去時法昌遇為侍者。師顧昌曰。者公案作么生。昌曰潭州紙貴一狀領過。

仰山欽云。活剝耕牛北禪是

【現代漢語翻譯】 現代漢語譯本： 時機和見識都很重要。可惜當時該決斷的時候沒有決斷。如果當時見到他說『是這樣嗎？不是這樣嗎？』，就應該劈頭蓋臉地打他一棒。為什麼呢？沒聽過說嗎？『掀翻大海高山去尋找知己，撥轉天地乾坤來安定太平。』

法林音評論說：『雪竇禪師很像南番的船主，裝載著一船的珍奇異寶，向東向西拋擲來炫耀自己的風流。卻不知道被羅漢用不移動一旗一槍的手段，完全地收取了。』大眾中還有能為雪竇禪師做主的人嗎？一個僧人走出來拍了一下手，拂袖回到大眾中。法林音笑著說：『棺材裡的瞪眼漢，懂得什麼好壞。』

潭州云蓋繼鵬禪師（智門祚的嗣法弟子）

最初拜訪雙泉雅禪師，擔任侍者。雙泉禪師用芭蕉做的拄杖來開示他。一天，雙泉禪師在烤火的時候，忽然問他：『拄杖子的話，你試著說來聽聽，我和你商量商量。』繼鵬禪師剛要開口，雙泉禪師拿起火箸就打。繼鵬禪師豁然大悟。

給予和奪取同時進行，用來驗證正與邪。才爭奪拄杖，就忘記了根本。突然鐵棒像風一樣快速，失去了從前眼裡的花。（白雲端禪師）

潭州北禪智賢禪師（福嚴雅禪師的嗣法弟子）

除夕夜小參時說：『年終歲末，沒有什麼可以和各位分享的。老僧我煮了一頭露天放養的白牛，蒸了黍米飯，煮了野菜羹，燒了木柴火。大家吃了，唱鄉村田園樂。為什麼呢？免得依靠別人的門戶，傍著別人的墻。剛被世人叫做郎。』說完下座回到方丈。到了深夜，維那進入方丈問訊說：『縣裡有公人來找和尚。』智賢禪師問：『做什麼？』維那說：『說和尚宰牛不交牛皮牛角。』智賢禪師於是摘下頭上的帽子扔在地上。維那便撿起帽子走了。智賢禪師下禪床攔腰抓住維那叫道：『賊！賊！』維那將帽子蓋在智賢禪師的頭上，說：『天冷，還是還給和尚吧。』智賢禪師哈哈大笑。維那便出去了。當時法昌禪師擔任侍者，智賢禪師回頭對法昌禪師說：『這個公案怎麼看？』法昌禪師說：『潭州紙貴，我願意寫狀子承擔一切。』

仰山欽禪師評論說：『活剝耕牛，北禪是。』 English version: Timeliness and discernment are important. It's a pity that a decision wasn't made when it should have been. If at that time you saw him say, 'Is it like this? Or is it not like this?', you should have struck him with a staff right away. Why? Haven't you heard it said? 'Overturn the seas and mountains to seek a kindred spirit, reverse heaven and earth to establish peace.'

Falin Yin commented: 'Zen Master Xuedou is very much like a shipowner from Namban (Southeast Asia), loading a ship with rare and precious treasures, throwing them east and west to show off his elegance. Little does he know that he is being completely taken in by the Arhats, who don't move a flag or a spear.' Among the assembly, is there anyone who can stand up for Zen Master Xuedou? A monk came out, clapped once, and returned to the assembly with a flick of his sleeve. Lin laughed and said, 'A wide-eyed man in a coffin, what does he know of good and bad?'

Zen Master Yun'gai Jipeng of Tanzhou (Successor of Zuo of Zhimen)

Initially, he visited Zen Master Shuangquan Ya, serving as an attendant. Zen Master Shuangquan used a banana-leaf staff to instruct him. One day, while Shuangquan was warming himself by the fire, he suddenly asked, 'The words about the banana-leaf staff, try to say them and I'll discuss them with you.' As Jipeng was about to speak, Shuangquan picked up the fire tongs and struck him. Jipeng suddenly had a great awakening.

Giving and taking go hand in hand to verify what is right and wrong. As soon as you argue about the staff, you forget your home. Suddenly, the iron staff is as swift as the wind, and you lose the flowers that were previously in your eyes. (Zen Master Baiyun Duan)

Zen Master Zhixian of Beichan in Tanzhou (Successor of Ya of Fuyan)

On New Year's Eve, he gave a short talk, saying, 'At the end of the year, there is nothing I can share with you all. This old monk has cooked a free-range white ox, steamed millet rice, cooked vegetable soup, and burned firewood. After everyone eats, we will sing village songs. Why? So that we don't have to rely on other people's doors or lean against other people's walls. We are just called 'Lang' by the people of the time.' After saying this, he left the seat and returned to his abbot's room. Late at night, the director of the monastery entered the abbot's room to inquire, saying, 'Officials from the county have come to see the abbot.' Zhixian asked, 'What for?' The director said, 'They say the abbot slaughtered an ox but didn't hand over the hide and horns.' Zhixian then took off his hat and threw it on the ground. The director picked up the hat and left. Zhixian got off the meditation bed, grabbed the director around the waist, and shouted, 'Thief! Thief!' The director put the hat on Zhixian's head and said, 'It's cold, I'll return it to the abbot.' Zhixian laughed heartily. The director then left. At that time, Zen Master Fachang was serving as an attendant. Zhixian turned to Fachang and said, 'What do you think of this case?' Fachang said, 'Paper is expensive in Tanzhou, I am willing to write a statement and take responsibility for everything.'

Zen Master Yangshan Qin commented: 'Skinning a working ox alive, Beichan is.'

【English Translation】 English version: Timeliness and discernment are important. It's a pity that a decision wasn't made when it should have been. If at that time you saw him say, 'Is it like this? Or is it not like this?', you should have struck him with a staff right away. Why? Haven't you heard it said? 'Overturn the seas and mountains to seek a kindred spirit, reverse heaven and earth to establish peace.' Falin Yin commented: 'Zen Master Xuedou is very much like a shipowner from Namban (Southeast Asia), loading a ship with rare and precious treasures, throwing them east and west to show off his elegance. Little does he know that he is being completely taken in by the Arhats, who don't move a flag or a spear.' Among the assembly, is there anyone who can stand up for Zen Master Xuedou? A monk came out, clapped once, and returned to the assembly with a flick of his sleeve. Lin laughed and said, 'A wide-eyed man in a coffin, what does he know of good and bad?' Zen Master Yun'gai Jipeng of Tanzhou (Successor of Zuo of Zhimen) Initially, he visited Zen Master Shuangquan Ya, serving as an attendant. Zen Master Shuangquan used a banana-leaf staff to instruct him. One day, while Shuangquan was warming himself by the fire, he suddenly asked, 'The words about the banana-leaf staff, try to say them and I'll discuss them with you.' As Jipeng was about to speak, Shuangquan picked up the fire tongs and struck him. Jipeng suddenly had a great awakening. Giving and taking go hand in hand to verify what is right and wrong. As soon as you argue about the staff, you forget your home. Suddenly, the iron staff is as swift as the wind, and you lose the flowers that were previously in your eyes. (Zen Master Baiyun Duan) Zen Master Zhixian of Beichan in Tanzhou (Successor of Ya of Fuyan) On New Year's Eve, he gave a short talk, saying, 'At the end of the year, there is nothing I can share with you all. This old monk has cooked a free-range white ox, steamed millet rice, cooked vegetable soup, and burned firewood. After everyone eats, we will sing village songs. Why? So that we don't have to rely on other people's doors or lean against other people's walls. We are just called 'Lang' by the people of the time.' After saying this, he left the seat and returned to his abbot's room. Late at night, the director of the monastery entered the abbot's room to inquire, saying, 'Officials from the county have come to see the abbot.' Zhixian asked, 'What for?' The director said, 'They say the abbot slaughtered an ox but didn't hand over the hide and horns.' Zhixian then took off his hat and threw it on the ground. The director picked up the hat and left. Zhixian got off the meditation bed, grabbed the director around the waist, and shouted, 'Thief! Thief!' The director put the hat on Zhixian's head and said, 'It's cold, I'll return it to the abbot.' Zhixian laughed heartily. The director then left. At that time, Zen Master Fachang was serving as an attendant. Zhixian turned to Fachang and said, 'What do you think of this case?' Fachang said, 'Paper is expensive in Tanzhou, I am willing to write a statement and take responsibility for everything.' Zen Master Yangshan Qin commented: 'Skinning a working ox alive, Beichan is.'

則好手。其奈墻塹不牢。被個販私鹽漢子和贓捉敗。天寧則不然。今夜無可管顧諸人。不免烹個獨角泥牛。炊無米飯。唱無生曲。與諸人分歲。忽有個漢出來道有公人索和尚筋角。便與和聲一棒。何故。有功者賞。　寶華忍云。北禪將官路當人情。虛裝好體面。欽祖貼別人不發積。連你一齊窮。靈祐則不然。也不烹露地白牛。免得天寒地凍捋帽露頂。也不宰獨角泥牛。免得年窮歲盡動棒勞神。雖然如是。畢竟如何是分歲一句。乃拽拄杖便歸方丈。　山茨際云。北禪分歲。大似國清才子貴。家富小兒嬌。簡點將來。不免反成特地。何故。烹露地牛向榾柮火唱村田樂。原是窮冬日用閑事。豈待今日而然耶。東明今夜不敢土上又加泥。但請眾兄弟仍舊打坐底打坐。經行底經行。喫茶底喫茶。圍爐底圍爐。雖然如是。也有個窮頌子與眾兄弟應個時節。歲窮月窮日亦窮。自笑年來人也窮。大家識取窮窮處。斂跡雲山繼古風。

納他皮角要輸機。放下尋常結鈔歸。一任者回黃雪落。滿家圍火掩柴扉。(白雲端)

佛性要當時節顯。北禪除夜啟玄津。當筵獨恣庖丁刃。直至如今此話新。(靈源清二)

來勾皮骨訪知音。一語當機值萬金。帽子擲來如未曉。眼前爭免拾花針。

且喜今年田稻熟。村歌社舞樂雞

【現代漢語翻譯】 現代漢語譯本： 真是個好手。可惜墻壁和壕溝不夠堅固，被一個走私鹽的漢子連同贓物一起抓住了。天寧（寺名）的做法則不同。今晚沒什麼可招待各位的，不如煮一頭獨角泥牛，做無米之飯，唱無生之曲，與各位一起過年。忽然有個人出來說有官府的人來索要和尚的筋角，就與他和聲一棒。為什麼呢？因為有功者應當受到獎賞。 寶華忍說，北禪（寺名）把官府的道路當成人情，虛假地裝出好面子。欽祖（人名）貼補別人卻不積攢，連你一起變窮。靈祐（人名）的做法則不同。既不烹煮露天的白牛，免得天寒地凍捋帽子露出頭頂；也不宰殺獨角泥牛，免得年窮歲盡動棒勞神。雖然如此，到底如何是過年的那句話呢？於是拽著拄杖便回方丈去了。 山茨際說，北禪過年，很像國清（寺名）的才子很尊貴，家境富裕的小孩很嬌氣。仔細檢查一下，難免反而成了特地安排。為什麼呢？因為烹煮露天的牛，在柴火堆旁唱著鄉村田野的樂曲，原本就是寒冬時節的日常閑事，難道要等到今天才這樣做嗎？東明（人名）今晚不敢在泥土上又加泥土，只請各位兄弟仍然打坐的打坐，經行的經行，喝茶的喝茶，圍爐的圍爐。雖然如此，也有個窮頌子與各位兄弟應個時節：年窮月窮日子也窮，自嘲年來人也窮。大家認識到窮的真諦，斂跡雲山繼承古風。 納入他的皮角要輸掉機會，放下尋常的結賬回家。任憑黃葉飄落白雪紛飛，全家圍著火爐關上柴門。（白雲端） 佛性要在當時顯現。北禪除夕開啟玄妙的關津。當場獨自施展庖丁的刀法，直到如今這番話仍然新鮮。（靈源清二） 來勾取皮骨訪問知音，一句話正當時機價值萬金。帽子扔過來如果還不明白，眼前怎能免去拾花針的麻煩。 且喜今年田里的稻穀成熟，村裡唱歌跳舞，快樂地慶祝豐收。

【English Translation】 English version: Truly a skilled hand. It's a pity the walls and trenches weren't strong enough, and he was caught along with the smuggled goods by a salt smuggler. Tianning (name of a temple) does things differently. Tonight, there's nothing to entertain you all, so I might as well cook a unicorn mud ox, make rice-less rice, sing a song of no-birth, and share the New Year with you all. Suddenly, someone comes out and says that officials are demanding the sinews and horns of the monks, so I'll give him a staff strike in response. Why? Because those who have contributed deserve to be rewarded. Baohua Ren said, Beichan (name of a temple) treats the official path as a matter of personal favor, falsely putting on a good face. Qinzu (name of a person) subsidizes others but doesn't accumulate wealth, making you all poor together. Lingyou (name of a person) does things differently. He neither cooks a white ox in the open, to avoid pulling down his hat and exposing his head in the cold weather, nor slaughters a unicorn mud ox, to avoid moving the staff and tiring the spirit at the end of the year. Even so, what exactly is the phrase for celebrating the New Year? Then he dragged his staff and returned to his abbot's room. Shan Ci Ji said, Beichan's New Year celebration is like the talented scholars of Guoqing (name of a temple) being noble, and the wealthy family's children being spoiled. If you examine it closely, it inevitably becomes a deliberate arrangement. Why? Because cooking an ox in the open and singing village songs by the firewood pile are originally ordinary pastimes in the cold winter, so why wait until today to do it? Dongming (name of a person) dares not add mud on top of mud tonight, but asks all the brothers to continue sitting in meditation, walking in meditation, drinking tea, and gathering around the stove. Even so, there is also a poor chanter who will respond to the occasion with all the brothers: The year is poor, the month is poor, and the day is also poor, I laugh at myself for being poor this year. Everyone recognizes the essence of poverty, and hides in the clouds and mountains to continue the ancient tradition. To include his hide and horns is to lose the opportunity, put down the usual accounts and return home. Let the yellow leaves fall and the white snow fly, the whole family gathers around the stove and closes the firewood door. (Bai Yun Duan) Buddha-nature must be revealed at the right time. Beichan opens the mysterious pass on New Year's Eve. He wields the butcher's knife alone on the spot, and this saying is still fresh today. (Ling Yuan Qing Er) Come to draw out the hide and bones to visit a kindred spirit, a word at the right moment is worth ten thousand gold. If you don't understand when the hat is thrown over, how can you avoid the trouble of picking up needles before your eyes? Gladly this year the rice in the fields is ripe, the village sings and dances, happily celebrating the harvest.

豚。斜陽影里人皆醉。扶得翁歸是阿孫。(千巖長)

片雨三江道。殘春五夜湖。能令詩思好。楚色與寒蕪。(鐵容玄)

北禪因僧問如何是佛。師曰匙挑不上。

匙挑不上。箸撥不開。合掌贊言。善哉善哉。(疏山如)

廬山開先善暹禪師(德山遠嗣)

因僧問年窮歲盡時如何。師曰依舊孟春猶寒。

藏叟珍云。古德恁么答話。只恐諸人忘卻。今日忽有人問年窮歲盡時如何。拈棒便打。待他道因甚打某甲。向云你更要我道孟春猶寒那。

大鑒下十一世

南康軍云居曉舜禪師(洞山聰嗣)

自洞山如武昌行乞。首謁劉公居士家。士高行為世所敬。意所與奪莫不從之。師時年少。不知其飽參頗易之士。曰。老夫有一問。若相契即開疏。如不契即請還山。遂問古鏡未磨時如何。師曰黑如漆。曰磨后如何。師曰照天照地。士長揖曰且請上人還山。拂袖入宅。師懡㦬還洞山。山問其故。具陳前言。山曰。你問我。我與你道。師理前問。山曰此去漢陽不遠。師進后語。山曰黃鶴樓前鸚鵡洲。師大悟。

平陽忞云。居士即俗明真。誰言世上無仙客。云居行廛悟道。須信壺中別有天。然從長撿點。當時未離鄂州城。薦去猶較些子。若向洞山門下悟來。直是隔云千里望

【現代漢語翻譯】 現代漢語譯本 『豚』。夕陽的餘暉中，人們都沉醉了。攙扶著老翁回家的，是他的孫子。（千巖長）

『片雨三江道。殘春五夜湖。能令詩思好。楚色與寒蕪。』（鐵容玄）

北禪，有僧人問：『如何是佛？』 禪師回答說：『用勺子也舀不上來。』

『用勺子也舀不上來，用筷子也撥不開。』 合掌讚歎道：『好啊，好啊！』（疏山如）

廬山開先善暹禪師（德山遠的後代）

有僧人問：『一年到頭，窮途末路時，會是怎樣？』 禪師回答說：『依舊是孟春時節，仍然寒冷。』

藏叟珍評論說：『古人這樣回答問題，只怕大家忘記了。』 今天如果有人問：『一年到頭，窮途末路時，會是怎樣？』 就拿起棍子打他。等他問：『為什麼打我？』 就說：『你還要我說孟春猶寒嗎？』

大鑒下十一世

南康軍云居曉舜禪師（洞山聰的後代）

自從洞山如在武昌行乞，首先拜訪了劉公居士的家。劉公居士高尚的行為被世人所敬重，他的意願和決定沒有人不聽從。禪師當時年紀還小，不知道他是已經飽參、很容易輕視別人的人，（劉公居士）說：『老夫有一個問題，如果與我相契合，就打開門路；如果不契合，就請你回山。』 於是問：『古鏡未磨時如何？』 禪師回答說：『黑如漆。』 （劉公居士）問：『磨后如何？』 禪師回答說：『照天照地。』 居士長作一揖說：『請上人還是回山吧。』 拂袖走入宅內。禪師感到慚愧，返回洞山。洞山問他緣故，他詳細地陳述了之前的事情。洞山說：『你問我，我來告訴你。』 禪師再次提出之前的問題，洞山說：『此去漢陽不遠。』 禪師又說了後面的回答，洞山說：『黃鶴樓前鸚鵡洲。』 禪師大悟。

平陽忞評論說：『居士是世俗之人卻能明白真理，誰說世上沒有仙人呢？云居行乞悟道，必須相信壺中另有天地。』 然而從長遠來看，當時還沒有離開鄂州城，推薦過去還算稍微好一點。如果向洞山門下悟道而來，簡直是隔著雲彩千里遙望。

【English Translation】 English version 『Pig.』 In the setting sun's shadow, everyone is drunk. The one supporting the old man home is his grandson. (Qian Yan Chang)

『A drizzle on the Three Rivers Road. The lake on the fifth night of late spring. Able to inspire poetic thoughts. The colors of Chu and the cold wilderness.』 (Tie Rong Xuan)

At Bei Chan (Northern Chan temple), a monk asked: 『What is Buddha?』 The master said: 『You can't scoop it up with a spoon.』

『You can't scoop it up with a spoon, you can't pick it up with chopsticks.』 He put his palms together and praised: 『Excellent, excellent!』 (Shu Shan Ru)

Chan Master Shan Xian of Kaixian Temple on Mount Lu (descendant of Deshan Yuan)

A monk asked: 『What is it like when the year is ending and the days are exhausted?』 The master said: 『It is still early spring, and still cold.』

Cang Sou Zhen commented: 『The ancient masters answered like this, I'm afraid people will forget. Today, if someone asks: 'What is it like when the year is ending and the days are exhausted?' Pick up a stick and hit him. Wait for him to ask: 'Why are you hitting me?' Say: 'Do you still want me to say it's still early spring and still cold?'』

Eleventh generation after Dajian (Huineng)

Chan Master Xiaoshun of Yunju Temple in Nankang Commandery (descendant of Dongshan Cong)

Since Dongshan Ru was begging in Wuchang, he first visited the home of Layman Liu. Layman Liu's noble conduct was respected by the world, and his wishes and decisions were followed by all. The master was young at the time and did not know that he was a well-versed and easily dismissive person. (Layman Liu) said: 『I have a question. If it agrees with me, then I will open the way; if it does not agree, then please return to the mountain.』 So he asked: 『What is it like when an ancient mirror has not been polished?』 The master said: 『Black as lacquer.』 (Layman Liu) asked: 『What is it like after polishing?』 The master said: 『It illuminates heaven and earth.』 The layman bowed deeply and said: 『Please return to the mountain, Master.』 He brushed his sleeves and entered the house. The master felt ashamed and returned to Dongshan. Dongshan asked him the reason, and he explained the previous events in detail. Dongshan said: 『You ask me, and I will tell you.』 The master raised the previous question again, and Dongshan said: 『It is not far from here to Hanyang.』 The master then said the following answer, and Dongshan said: 『Parrot Isle in front of Yellow Crane Tower.』 The master had a great realization.

Pingyang Min commented: 『The layman is a worldly person but can understand the truth. Who says there are no immortals in the world? Yunju realized the Tao through begging, one must believe that there is another world in the pot.』 However, in the long run, he had not yet left Ezhou City at that time, so recommending him was still slightly better. If he came to enlightenment under the Dongshan school, it would be like looking from a thousand miles away through the clouds.

長安。何故。天酥酡飯非珍饌。一味園蔬飽即休。　紫琈岠云。居士好面古鏡。叵耐云居不善揩磨。果然黑漆漆地。仔細思量。當時但道個何必。豈不妍媸立見。秦漢俱彰。無端向洞山死水裡浸殺。有甚麼用處。汝等各各負取一面。何不打破了來與你相見。遂以拄杖一齊趁散。

黑雲當午蔽清虛。白雨翻空失畫圖。雨過云收山色凈。趙州東壁掛葫蘆。(伊庵權)

黃鶴樓前鸚鵡洲。云居意不在鉤頭。扁舟穩泛長江淥。大笑一聲煙雨收。(鐵牛印)

楚歌吹起淚沾襟。祇為鄉音動客心。若道漢州平似鏡。樓頭依舊月沉沉。(平陽忞)

水光山色四無人。清曉誰看第一春。紅日漸高絃管動。半湖煙霧是游塵。(嵩乳密)

云居上堂。諸方有弄蛇頭。撥虎尾。跳大海。劍刃里藏身。云居者里。寒天熱水洗腳。夜間脫襪打睡。早間旋打行纏。風吹籬倒。喚人夫劈篾縛起。

天童忞云。云居與么住持極是省緣。撿點將來。翻成多事。何故。逢人且說三分話。未可全拋一片心。

不羨長安景物賒。水邊林下足生涯。悠然別有間經濟。日坐樓頭數落花。(雪奇靜)

杭州佛日明教契嵩禪師(洞山聰嗣)

熙寧四年六月四日晨興寫偈曰。后夜月初明。吾今喜獨行。不學大梅老

【現代漢語翻譯】 現代漢語譯本： 長安啊。為什麼呢？天上的酥油飯並不是什麼珍貴的食物，只要有園子里的蔬菜吃飽就可以了。紫琈岠云（人名），居士喜歡照古鏡。可惜云居（地名）不善於擦拭，果然是黑漆漆的。仔細想想，當時只要說一句『何必』，豈不是美醜立刻就能分辨出來，秦漢的功過也都能清楚地顯現出來了嗎？無端地把古鏡放到洞山（地名）的死水裡浸泡，有什麼用呢？你們每個人都拿一面鏡子，為什麼不打破了來與我相見呢？』於是用拄杖把他們一起趕走了。

烏雲遮蔽了正午的晴空，傾盆大雨打亂了美麗的圖畫。雨過天晴，山色變得清新，就像趙州（地名）東墻上掛著的葫蘆。（伊庵權）

黃鶴樓前的鸚鵡洲，云居的意圖不在於釣魚。小船平穩地漂浮在碧綠的長江上，大笑一聲，煙雨都消散了。（鐵牛印）

楚地的歌聲響起，眼淚沾濕了衣襟，只因爲家鄉的聲音觸動了遊子的心。如果說漢州（地名）平靜得像鏡子一樣，樓頭上依舊是月亮緩緩沉落。（平陽忞）

水光山色，四下無人。清晨，有誰欣賞這第一抹春色呢？太陽漸漸升高，絃樂歌聲響起，半個湖面的煙霧都是遊玩的塵埃。（嵩乳密）

云居和尚上堂說法：各處寺院有玩蛇頭的，有撥老虎尾巴的，有跳入大海的，有在刀劍鋒刃里藏身的。我們云居這裡呢，寒冷的天氣用熱水洗腳，晚上脫了襪子睡覺，早上起來就打裹腿。風把籬笆吹倒了，就叫人劈開竹子來捆紮起來。

天童忞（人名）說：云居這樣主持寺院，真是省事到了極點。仔細檢查起來，反而成了多事。為什麼呢？因為對人說話只說三分，不可把真心全盤托出。

不羨慕長安的繁華景色，水邊林下就足夠我生活了。悠然自得，另有一番閒適的境界，每天坐在樓上數著飄落的花瓣。（雪奇靜）

杭州佛日明教契嵩禪師（洞山聰嗣的弟子）

熙寧四年六月初四日早晨寫下偈語：後半夜月亮明亮，我今天高興地獨自出行。不學習大梅山的老和尚。

【English Translation】 English version: Chang'an. Why? Heavenly ghee rice is not a precious delicacy. A simple meal of garden vegetables is enough to satisfy. Zifu Juyun (person's name), the layperson enjoys looking at ancient mirrors. Unfortunately, Yunju (place name) is not good at polishing them, and indeed they are pitch black. Thinking carefully, if one had simply said 'Why bother?' at the time, wouldn't beauty and ugliness have been immediately apparent, and the merits and demerits of the Qin and Han dynasties clearly revealed? Pointlessly soaking the ancient mirror in the stagnant water of Dongshan (place name), what use is that? Each of you take a mirror, why not break them and come see me?' Then he chased them all away with his staff.

Black clouds obscure the clear sky at noon, a heavy rain disrupts the beautiful painting. After the rain, the clouds clear and the mountain colors become fresh, like the gourd hanging on the east wall of Zhao Zhou (place name). (Yi'an Quan)

Parrot Isle in front of Yellow Crane Tower, Yunju's intention is not in fishing. A small boat floats steadily on the green Yangtze River, a loud laugh, and the misty rain dissipates. (Tie Niu Yin)

The songs of Chu are sung, tears wet the lapel, only because the sounds of home stir the traveler's heart. If you say that Hanzhou (place name) is as calm as a mirror, the moon still slowly sinks above the tower. (Pingyang Min)

The water and mountain scenery, no one around. In the clear dawn, who appreciates the first sign of spring? The sun gradually rises, the strings and songs begin, half the lake's mist is the dust of travelers. (Songru Mi)

Abbot Yunju ascends the hall to preach: In various monasteries, there are those who play with snake heads, those who stroke tiger tails, those who jump into the sea, those who hide in the blades of swords. Here at Yunju, in the cold weather, we wash our feet with hot water, take off our socks to sleep at night, and put on leggings in the morning. The wind blows down the fence, and we ask someone to split bamboo to tie it up.

Tiantong Min (person's name) said: Yunju's way of managing the monastery is extremely simple. Upon closer inspection, it becomes troublesome. Why? Because you only speak three parts of your mind to others, and you cannot reveal your whole heart.

I do not envy the extravagant scenery of Chang'an, living by the water and under the trees is enough for my life. Leisurely and content, there is another realm of tranquility, sitting in the tower counting the falling petals every day. (Xueqi Jing)

Chan Master Qisong of Mingjiao Monastery, Fouri, Hangzhou (disciple of Congsi of Dongshan)

On the fourth day of the sixth month of the fourth year of Xining, he wrote a verse in the morning: The moon is bright in the latter half of the night, I am happy to travel alone today. I will not learn from the old monk of Damei Mountain.

。貪聞鼯鼠聲。至中夜而化。

綠暗紅稀淺水明。暮云籠罩古今情。行人莫聽溪中水。洗盡年光是此聲。(頻吉祥)

洪州刺史許式居士(見洞山聰)

一日衙中與泐潭澄上藍溥坐次。潭問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山什麼話。公曰今日放衙早。潭曰。聞答泗州大聖揚州出現底是否。公曰別點茶來。潭曰名不虛傳。公曰和尚早晚回山。潭曰今日被上藍覷破。藍便喝。潭曰須是你始得。公曰。不奈船何。打破戽斗。

瀛山訚云。賊來相趁。客來相待。一個引玉拋磚。一個埋兵挑鬥。無端殃及上藍。真個不奈船何打破戽斗。要識三大老面目么。琵琶隨手撥。簫鼓應時鳴。

荊門軍玉泉承皓禪師(北塔廣嗣)

僧入室次。有狗子在傍。師叱一聲。狗子便出去。師曰。狗子會。你卻不會。

瀛山訚云。玉泉用盡伎倆逞盡機謀。者僧不妨坐觀成敗。

玉泉一日因眾集。師問作么。眾曰入室。師曰待我抽解來。及上廁畢來。見眾僧不去。以拄杖趁散。

白巖符云。與么做處。雖謂迥出常情。然檢較將來。猶帶粥飯氣在。若是山僧見眾僧不去。但喚將水來。待伊將水至。乃洗手云。事訖就水。當愿眾生。出世法中。速疾而往。便休。

玉泉法身

【現代漢語翻譯】 現代漢語譯本：貪戀聽鼯鼠（一種小型哺乳動物）的叫聲，直到半夜化為烏有。

綠意漸濃，紅花漸稀，淺水清澈明亮。傍晚的雲彩籠罩著古往今來的情懷。行人啊，不要聽溪水的聲音，它洗盡了流逝的年華，只留下這聲音。（頻吉祥）

洪州刺史許式居士（參見洞山聰）

一日，在衙門中與泐潭澄和上藍溥一起坐著。泐潭澄問道：『聽說郎中您說，夜裡坐在連雲石上，春天栽種帶著雨水的松樹。當時您是怎麼回答洞山的？』許式說：『今天放衙早。』泐潭澄說：『聽說您回答泗州大聖在揚州出現的事情，是真的嗎？』許式說：『再點些茶來。』泐潭澄說：『真是名不虛傳。』許式說：『和尚您早晚回山？』泐潭澄說：『今天被上藍看破了。』上藍便大喝一聲。泐潭澄說：『必須是你才行。』許式說：『奈何不了船，打破了戽斗（一種農具）。』

瀛山訚說：賊來了就追趕，客人來了就招待。一個用引玉拋磚的手段，一個用埋兵挑鬥的計策。無端地牽連到上藍，真是奈何不了船，打破了戽斗。想要認識這三大老的面目嗎？琵琶隨手撥動，簫鼓應時鳴響。

荊門軍玉泉承皓禪師（北塔廣嗣）

僧人進入方丈室的時候，有隻狗在旁邊。禪師大喝一聲，狗就跑出去了。禪師說：『狗懂，你卻不懂。』

瀛山訚說：玉泉用盡了伎倆，使盡了機謀。這個僧人不妨坐觀成敗。

玉泉有一天因為眾人聚集，禪師問道：『做什麼？』眾人說：『入室。』禪師說：『等我解手回來。』等到上完廁所回來，看見眾僧沒有離開，就用拄杖驅趕他們。

白巖符說：這樣做的確顯得與衆不同，然而仔細推敲起來，仍然帶著世俗的氣息。如果是山僧我見到眾僧不離開，就叫人打水來。等他們把水拿來，就洗手說：『事情完畢，就著這水，愿眾生在出世法中，迅速前往。』然後就停止。

玉泉法身

【English Translation】 English version: Coveting to hear the sound of the flying squirrel (a small mammal), until it transforms into nothingness in the middle of the night.

Green deepens, red flowers thin, shallow water clear and bright. Evening clouds shroud the sentiments of ancient and modern times. Traveler, do not listen to the sound of the stream, it washes away the passing years, leaving only this sound. (Pin Jixiang)

Layman Xu Shi, the Prefect of Hongzhou (see Dongshan Cong)

One day, while sitting in the yamen with Yuelutan Cheng and Shanglan Pu, Yuelutan Cheng asked: 'I heard you, Langzhong (an official title), say, 'Sitting on the Lianyun Stone at night, planting pine trees with rain in spring.' How did you answer Dongshan at that time?' Xu Shi said: 'Today the yamen is dismissed early.' Yuelutan Cheng said: 'I heard that you answered about the appearance of the Great Sage of Sizhou in Yangzhou, is it true?' Xu Shi said: 'Bring more tea.' Yuelutan Cheng said: 'The reputation is well-deserved.' Xu Shi said: 'When will you, monk, return to the mountain?' Yuelutan Cheng said: 'Today I have been seen through by Shanglan.' Shanglan then shouted. Yuelutan Cheng said: 'It must be you.' Xu Shi said: 'What can be done about the boat, breaking the water scoop (an agricultural tool).'

Yingshan Yin said: When thieves come, chase them away; when guests come, entertain them. One uses the trick of 'throwing a brick to attract jade,' the other uses the strategy of 'burying soldiers to provoke a fight.' Groundlessly involving Shanglan, truly nothing can be done about the boat, breaking the water scoop. Do you want to know the faces of these three old masters? The pipa is plucked at will, the flutes and drums sound in time.

Chan Master Cheng Hao of Yuquan in Jingmen Army (Beita Guangsi)

When a monk entered the abbot's room, there was a dog nearby. The Chan Master shouted, and the dog ran out. The Chan Master said: 'The dog understands, but you do not.'

Yingshan Yin said: Yuquan has exhausted his tricks and schemes. This monk might as well sit and watch the success or failure.

One day, because the crowd gathered, Yuquan asked: 'What are you doing?' The crowd said: 'Entering the room.' The Chan Master said: 'Wait for me to relieve myself and come back.' When he returned from the toilet, seeing that the monks had not left, he drove them away with his staff.

Baiyan Fu said: Doing it this way does seem extraordinary, but upon closer examination, it still carries a worldly air. If it were I, the mountain monk, seeing that the monks had not left, I would ask someone to bring water. When they brought the water, I would wash my hands and say: 'The matter is finished, using this water, may all beings quickly go to the transcendental dharma.' Then I would stop.

Yuquan Dharmakaya

向上頌。一夜雨霶烹。打倒葡萄棚。知事頭首普請行者人力。拄底拄。牚底牚。牚牚拄拄到天明。依舊可憐生。

可怪日中燃爝火。那堪黑夜畫神符。古皇一道如弦直。肯信當風特地迂。(石雨方)

山南客路彎彎曲。山北溪流浙浙聲。中有兩間茅草舍。籬頭倒掛繡腰裙。(頻吉祥)

玉泉因蘇東坡微服過訪。師問尊官高姓。坡曰。姓秤。是稱天下老和尚底秤。師乃喝一喝曰。且道者喝重多少。坡無對。

天寧琦云。玉泉是作家宗匠。東坡是當世大儒。驀劄相逢發揮此道。盡謂東坡休去秤尾無星。殊不知八兩半斤。總在自家手裡。雖然如是。也須扶起玉泉。祇是他道者一喝重多少。多少人道不得。直饒道得。更與一喝。　磬山修代云。猶未出定盤星在。　平陽忞云。盡道子瞻胸藏萬卷。不消玉泉一喝便見冰消瓦解。殊不知玉泉墻塹不牢。輕輕被他一拶。直得全身敗露。大眾。請撿點看。那裡是他敗露處。若撿點不出。未免總被俗官勘破。　天界盛代云。草賊大敗。　廣教玉代云。者漢一釣便上。

玉泉曰。雪雪片片不別。下到臘月。再從來年正月二月三月四月五月六月七月八月九月十月依前不歇。凍殺饑殺。免教胡說亂說。

密印民云。不是罵人。亦非讚歎。高出臨濟德山。不

【現代漢語翻譯】 現代漢語譯本 向上頌。一夜大雨滂沱，打倒了葡萄棚。負責事務的頭領們請修行者幫忙。用柱子支撐，用木頭抵住。支撐啊抵住，一直到天亮。依舊是可憐的景象。

奇怪的是白天點燃火把，更不堪的是黑夜裡畫神符。古時候的道路像琴絃一樣筆直，哪裡會相信迎風而行是特意繞彎路呢？（石雨方）

山南的客路彎彎曲曲，山北的溪流發出潺潺的聲音。中間有兩間茅草房，籬笆上倒掛著繡花的腰裙。（頻吉祥）

玉泉寺因為蘇東坡微服私訪。玉泉寺的僧人問：『尊官貴姓？』蘇東坡說：『姓秤（chèng），是用來稱天下老和尚的秤。』僧人於是大喝一聲說：『那麼請問這一喝有多重？』蘇東坡無言以對。

天寧琦云禪師說：『玉泉寺的僧人是作家中的宗師，蘇東坡是當世的大儒。偶然相遇而發揮此道，都說蘇東坡休想用秤尾作弊。卻不知道八兩半斤，總在自己手裡。』雖然如此，也需要扶起玉泉寺的僧人，只是他說的『這一喝有多重』，多少人說不出來。即使說得出來，再給他一喝。磬山修禪師代替他說：『仍然沒有超出定盤星的範圍。』平陽忞禪師說：『都說蘇子瞻胸藏萬卷，不用玉泉寺僧人一喝就冰消瓦解。卻不知道玉泉寺的墻壁不牢固，輕輕被他一試探，就全身都暴露了。』各位，請檢檢視看，哪裡是他暴露的地方。如果檢查不出來，難免總被世俗的官員看破。天界盛禪師代替他說：『草寇大敗。』廣教玉禪師代替他說：『這個人一釣就上鉤。』

玉泉寺的僧人說：『雪花片片沒有區別，下到臘月，再從來年正月二月三月四月五月六月七月八月九月十月，依舊不停歇。凍死餓死，免得胡說亂說。』

密印民禪師說：『不是罵人，也不是讚歎，高出臨濟（Línjì）德山（Déshān）。』

【English Translation】 English version Upward praise. A night of heavy rain, knocking down the grape trellis. The heads in charge of affairs ask the practitioners for help. Prop it up with pillars, brace it with wood. Bracing and propping until dawn. Still a pitiful sight.

Strange that torches are lit in broad daylight, and even more unbearable that divine talismans are drawn in the dark of night. The ancient path was as straight as a string, who would believe that deliberately taking a winding path against the wind is the way? (Shi Yu Fang)

The mountain south road winds and turns, the mountain north stream flows with a murmuring sound. In the middle are two thatched cottages, with embroidered waistbands hanging upside down on the fence. (Pin Jixiang)

Yuquan Temple because Su Dongpo (Sū Dōngpō) visited in disguise. The monk of Yuquan Temple asked: 'What is your honorable surname, official?' Su Dongpo said: 'My surname is Scale (Chèng), the scale used to weigh all the old monks in the world.' The monk then shouted loudly, saying: 'Then tell me, how much does this shout weigh?' Su Dongpo had no reply.

Tianning Qiyun (Tiānníng Qíyún) Zen master said: 'The monk of Yuquan Temple is a master among writers, and Su Dongpo is a great scholar of the time. They met by chance and expounded this Dao, and everyone said that Su Dongpo should not try to cheat with the end of the scale. But they don't know that eight taels and half a catty are all in one's own hands.' Even so, it is also necessary to support the monk of Yuquan Temple, but how many people can't say how much his 'shout weighs'. Even if they can say it, give him another shout. Qingshan Xiu (Qìngshān Xiū) Zen master said on his behalf: 'Still not out of the scope of the fixed star on the scale.' Pingyang Min (Píngyáng Mǐn) Zen master said: 'Everyone says that Su Zizhan (Sū Zǐzhān) has ten thousand volumes in his chest, and he will be dissolved by a shout from the monk of Yuquan Temple. But they don't know that the walls of Yuquan Temple are not strong, and he was exposed all over his body with a slight test. 'Everyone, please check and see, where is the place where he is exposed. If you can't check it out, you will inevitably be seen through by secular officials. Tianjie Sheng (Tiānjiè Shèng) Zen master said on his behalf: 'The bandit army was defeated.' Guangjiao Yu (Guǎngjiào Yù) Zen master said on his behalf: 'This man was hooked with one fishing.'

The monk of Yuquan Temple said: 'Snowflakes are no different, falling until the twelfth month, and then from the first, second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth months of the following year, they still don't stop. Freezing to death and starving to death, so as not to talk nonsense.'

Mi Yinmin (Mì Yìnmín) Zen master said: 'It is neither scolding people nor praising, surpassing Linji (Línjì) and Deshan (Déshān).'

似云居羅漢。且道玉泉意作么生。良久云。但得雪消去。自然春到來。

玉泉冬至上堂。晷運推移。布裈赫赤。莫怪不洗。無來換替。

典牛游云。大小玉泉無風起浪。云巖路見不平。直下一槌粉碎。遂高聲云。看腳。下　薦福璨云。當時山僧若見。即對他道。少賣弄。

矜誇富貴。賤賣赤窮。殺人可恕。無理難容。(無準范)

順朱塗鴉未足云。枉多隨例學書云。如今更不堪狼藉。亂抹胡揮不耐聞。(印如成)

一女嫁一男。一馬跨一鞍。青山自是磨今古。流水何曾離碧灘。(云庵量)

寧波育王山大覺懷璉禪師(五祖戒下泐潭澄嗣)

上堂。白日東上。白日西落。急似投壺閃寥廓。神龍一舉透無邊。纖鱗猶向泥中躍。靈𦦨中。休湊泊。三歲兒童髽四角。參。

羅衣掛處秋煙淡。篳戶初開野水清。得意且垂三尺釣。湘簾高卷一峰青。(頻吉祥)

越州天衣義懷禪師(雪竇顯嗣)

赴杉山請。入院上堂。二十年來樂慕此山。今日且喜因緣際會。山僧未到。此山身先到。此山及乎到來。杉山卻在山僧身內。

移身換步老天衣。不惜眉毛幾個知。今日若明當日事。江南春暖鷓鴣啼。(慈受深)

天衣因僧問古鏡未磨時如何。師曰牚天拄地。曰

【現代漢語翻譯】 現代漢語譯本：

如同云居羅漢一般。且說玉泉的意圖是什麼？良久后說：『只要雪融化了，春天自然就到來了。』 玉泉冬至上堂：時光流逝，穿著紅色的褲子。不要奇怪沒有洗，因為沒有可以替換的。 典牛游云：大小玉泉無風起浪。云巖路見不平，直接一錘粉碎。於是高聲說：『看腳下！』薦福璨說：『當時如果山僧我看見，就直接對他說：少賣弄！』 矜誇富貴，賤賣赤貧。殺人可以饒恕，無理難以容忍。（無準范） 順朱塗鴉未足云：白白地模仿學習書法。如今更加不堪狼藉，胡亂塗抹令人難以忍受。（印如成） 一女嫁一男，一馬跨一鞍。青山自是磨礪今古，流水何曾離開碧綠的河灘。（云庵量） 寧波育王山大覺懷璉禪師（五祖戒下泐潭澄嗣）： 上堂：太陽從東方升起，太陽向西方落下，快得好像投壺一樣，轉眼即逝。神龍一舉就能穿透無邊無際，小魚還在泥里跳躍。靈𦦨中，不要湊近停留。三歲小孩梳著四個角的小辮。參！ 羅衣掛處秋煙淡，簡陋的柴門初開，野外的水清澈。得意時且垂下三尺釣竿，湘簾高高捲起，映入眼簾的是一座青翠的山峰。（頻吉祥） 越州天衣義懷禪師（雪竇顯嗣）： 應杉山邀請，入院上堂：二十年來一直嚮往這座山，今天很高興因緣際會。山僧我還沒到，這座山就先到了。這座山等到我到來，杉山卻在山僧我的身內。 移身換步老天衣，不惜眉毛有幾個知道。今天如果明白當日的事，江南春暖，鷓鴣鳥啼叫。（慈受深） 天衣因為僧人問：古鏡未磨時如何？禪師說：支撐天，拄著地。僧人問：

【English Translation】 English version:

Like Yunju Luohan (an enlightened disciple of the Buddha). Tell me, what is Yuquan's (a place name) intention? After a long silence, he said, 'Once the snow melts away, spring will naturally arrive.' Yuquan's (a place name) Winter Solstice Sermon: Time passes, wearing red trousers. Don't be surprised that they are not washed, because there are no replacements. Dianniu Youyun (a monk's name) said: At both Great and Small Yuquan (place names), waves rise even without wind. Yunyan (a monk's name), seeing injustice on the road, smashed it to pieces with a single blow. Then he loudly said, 'Watch your step!' Jianfu Can (a monk's name) said, 'If I, this mountain monk, had seen it at that time, I would have said to him directly: Stop showing off!' Boasting of wealth and status, cheaply selling utter poverty. Killing can be forgiven, but unreasonableness is hard to tolerate. (Wuzhun Fan) Shun Zhu's (a monk's name) scribbles are not enough, he said: Vainly following examples to learn calligraphy. Now it's even more of a mess, random scribbling is unbearable to hear. (Yinru Cheng) A woman marries a man, a horse straddles a saddle. The green mountains naturally grind away the past and present, the flowing water has never left the green banks. (Yunan Liang) Zen Master Dajue Huailian of Mount Yuwang in Ningbo (Successor of Letan Cheng under the Fifth Patriarch Jie): Ascending the hall: The white sun rises in the east, the white sun sets in the west, as fast as throwing arrows into a pot, fleeting and vast. A divine dragon can penetrate the boundless with a single move, small fish still leap in the mud. In the spiritual pivot, do not gather and linger. A three-year-old child wears four-cornered braids. Investigate! Where the silk robe hangs, the autumn mist is faint; the humble thatched door opens for the first time, the wild waters are clear. When content, cast a three-foot fishing line; the Xiang curtain is rolled high, revealing a green peak. (Pin Jixiang) Zen Master Yihuai of Tianyi in Yuezhou (Successor of Xuedou Xian): Responding to the invitation of Shanshan, ascending the hall upon entering the monastery: For twenty years, I have admired this mountain. Today, I am delighted that the conditions have come together. Before I, this mountain monk, arrived, this mountain arrived first. When this mountain arrives, Shanshan is within me, this mountain monk. Moving and shifting, old Tianyi (the monk himself), how many know the value of his eyebrows. If you understand today's affairs, the warmth of spring in Jiangnan, the partridges sing. (Cishou Shen) Tianyi (the monk) asked a monk: What is it like when the ancient mirror is not polished? The master said: Supporting the sky, propping up the earth. The monk asked:

磨后如何。師曰夕陽影里不藏身。

拄地牚天全體用。夕陽影里不藏身。有時獨坐孤峰頂。寂寂猶聞落葉頻。(松源岳)

天衣上堂。雁過長空。影沉寒水。雁無遺蹤之意。水無留影之心。若能如是。方解向異類中行。不用截鶴續鳧。夷岳盈壑。放行也百丑千拙。收來也攣攣拳拳。用之。敢與八大龍王鬥富。不用。都來不值半文錢。參。

雁鳴高貼冷云飛。影落寒江不自知。江水無情雁無意。行於異類亦如斯。(本覺一)

長空孤雁一聲秋。獻寶波斯鼻似鉤。風捲白雲歸別嶂。黃昏月掛柳梢頭。(萬庵柔)

修竹喬松足四檐。月明風靜夜垂簾。柴床土凳皆相得。一覺翻身柳噪蟬。(野夫元)

斷頭船子下揚州。逐浪隨風天盡頭。自是梢公情興好。不風流處也風流。(牧庵密)

天衣示眾。古人道五蘊山頭一段空。同門出入不相逢。無量劫來賃屋住。到頭不識主人翁。有一老宿曰。既不識它。當初問什麼人賃。恁么拈也太遠在。何故。須知死人路上有活人出身處。活人路上死人無數。那個是活人路上死人無數。那個是死人路上活人出身處。若撿點得分明。拈卻炙脂帽子。脫卻鶻臭布衫。

徑山杲云。天衣古佛美則美矣。善則未善。具眼衲僧試甄別看。

天衣示

【現代漢語翻譯】 現代漢語譯本 『磨后如何？』（如何是經過磨礪之後的狀態？） 師父說：『夕陽影里不藏身。』（在夕陽的影子中，無法隱藏自身。）

『拄地牚天全體用，夕陽影里不藏身。有時獨坐孤峰頂，寂寂猶聞落葉頻。』(松源岳) （支撐天地，是整體的應用，在夕陽的影子中，無法隱藏自身。有時獨自坐在孤高的山峰頂上，寂靜中仍然能聽到樹葉飄落的聲音。）

天衣禪師上堂說法：『雁過長空，影沉寒水。雁無遺蹤之意，水無留影之心。若能如是，方解向異類中行。不用截鶴續鳧，夷岳盈壑。放行也百丑千拙，收來也攣攣拳拳。用之，敢與八大龍王鬥富；不用，都來不值半文錢。參！』 （大雁飛過天空，影子倒映在寒冷的水中。大雁沒有留下痕跡的想法，水也沒有留下影子的心思。如果能夠像這樣，才能理解如何在不同尋常的境地中行走。不需要截斷鶴的腿來接續野鴨的短腿，剷平山嶽來填滿溝壑。放開時，百般醜陋千般笨拙；收回時，卻又蜷縮拘謹。用它時，敢於與八大龍王比富；不用它時，一文不值。參悟吧！）

『雁鳴高貼冷云飛，影落寒江不自知。江水無情雁無意，行於異類亦如斯。』(本覺一) （大雁鳴叫著高高地貼著寒冷的雲彩飛翔，影子落在寒冷的江水中卻不自知。江水無情，大雁無意，在不同尋常的境地中行走也是如此。）

『長空孤雁一聲秋，獻寶波斯鼻似鉤。風捲白雲歸別嶂，黃昏月掛柳梢頭。』(萬庵柔) （長空中孤單的大雁鳴叫著帶來秋意，如同獻寶的波斯人，鼻子像鉤子一樣。風捲著白雲飄回遠處的山峰，黃昏時分，月亮掛在柳樹梢頭。）

『修竹喬松足四檐，月明風靜夜垂簾。柴床土凳皆相得，一覺翻身柳噪蟬。』(野夫元) （高高的竹子和喬木足以遮蔽屋檐，月光明亮，微風輕拂，夜晚放下簾子。柴木床和泥土凳子都很相宜，一覺醒來，柳樹上蟬鳴聒噪。）

『斷頭船子下揚州，逐浪隨風天盡頭。自是梢公情興好，不風流處也風流。』(牧庵密) （破舊的船隻駛向下揚州，追逐波浪，順著風，直到天涯海角。這是因為船伕心情好，即使是不風流的地方也變得風流起來。）

天衣禪師向大眾開示：『古人道，五蘊（Pancha Skandha，構成人身的五種要素，即色、受、想、行、識）山頭一段空，同門出入不相逢。無量劫（Kalpa，極長的時間單位）來賃屋住，到頭不識主人翁。』 （古人說，在五蘊山頭有一段空寂，即使是同門出入也互不相逢。無量劫以來，我們都像租房子住一樣，到頭來卻不認識自己的主人。） 有一位老修行說：『既然不認識它，當初問什麼人租的房子？』這樣拈出來也太遠了。為什麼？須知死人路上有活人出身處，活人路上死人無數。哪個是活人路上死人無數？哪個是死人路上活人出身處？若撿點得分明，拈卻炙脂帽子，脫卻鶻臭布衫。 （有一位老修行說：『既然不認識它，當初問什麼人租的房子？』這樣提出來就太遠了。為什麼？要知道在通往死亡的道路上有活人出現的地方，在通往生存的道路上有無數的死人。哪個是在通往生存的道路上有無數的死人？哪個是在通往死亡的道路上有活人出現的地方？如果能夠分辨清楚，就扔掉那頂沾滿油脂的帽子，脫掉那件散發著鶻臭味的布衫。）

徑山杲（Jingshan Gao）禪師說：『天衣古佛（Tianyi Ancient Buddha）美則美矣，善則未善。具眼衲僧試甄別看。』 （徑山杲禪師說：『天衣古佛的說法，美是美了，但善卻未必。有眼力的僧人可以試著辨別一下。』）

天衣禪師開示

【English Translation】 English version 『What after grinding?』 (What is the state after being tempered?) The master said: 『Not hiding oneself in the shadow of the setting sun.』 (One cannot hide oneself in the shadow of the setting sun.)

『Supporting the earth and propping up the sky is the use of the whole body; not hiding oneself in the shadow of the setting sun. Sometimes sitting alone on the peak of a solitary mountain, in the silence, one still hears the frequent falling of leaves.』 (Songyuan Yue) (Supporting the earth and propping up the sky is the application of the whole; one cannot hide oneself in the shadow of the setting sun. Sometimes sitting alone on the peak of a solitary mountain, in the silence, one still hears the frequent falling of leaves.)

Zen Master Tianyi ascended the hall and gave a Dharma talk: 『Wild geese fly across the long sky, their shadows sink into the cold water. The geese have no intention of leaving traces, and the water has no intention of retaining their shadows. If one can be like this, then one can understand how to walk among different kinds. There is no need to cut off the crane's legs to lengthen the duck's short legs, or to level mountains to fill valleys. When released, it is a hundred times ugly and a thousand times clumsy; when retracted, it is cramped and constrained. When used, one dares to compete with the Eight Great Dragon Kings in wealth; when not used, it is not worth half a penny. Contemplate!』 (Wild geese fly across the long sky, their shadows sink into the cold water. The geese have no intention of leaving traces, and the water has no intention of retaining their shadows. If one can be like this, then one can understand how to walk among different kinds. There is no need to cut off the crane's legs to lengthen the duck's short legs, or to level mountains to fill valleys. When released, it is a hundred times ugly and a thousand times clumsy; when retracted, it is cramped and constrained. When used, one dares to compete with the Eight Great Dragon Kings in wealth; when not used, it is not worth half a penny. Contemplate!)

『The wild geese cry, soaring high and close to the cold clouds; their shadows fall on the cold river without them knowing. The river water is without emotion, and the geese are without intention; walking among different kinds is just like this.』 (Benjue Yi) (The wild geese cry, soaring high and close to the cold clouds; their shadows fall on the cold river without them knowing. The river water is without emotion, and the geese are without intention; walking among different kinds is just like this.)

『A solitary wild goose cries in the long sky, bringing autumn; like a Persian offering treasure, with a nose like a hook. The wind rolls white clouds back to distant peaks; at dusk, the moon hangs on the willow tips.』 (Wan'an Rou) (A solitary wild goose cries in the long sky, bringing autumn; like a Persian offering treasure, with a nose like a hook. The wind rolls white clouds back to distant peaks; at dusk, the moon hangs on the willow tips.)

『Tall bamboos and lofty pines are sufficient for the four eaves; the moon is bright, the wind is still, and the night lowers the curtains. The wooden bed and earthen stool are all well-suited; waking up from a sleep, the willows are noisy with cicadas.』 (Yefu Yuan) (Tall bamboos and lofty pines are sufficient for the four eaves; the moon is bright, the wind is still, and the night lowers the curtains. The wooden bed and earthen stool are all well-suited; waking up from a sleep, the willows are noisy with cicadas.)

『A broken-headed boat goes down to Yangzhou (Yangzhou, a city in China), chasing the waves and following the wind to the ends of the earth. It is because the boatman is in a good mood; even in places that are not romantic, there is romance.』 (Mu'an Mi) (A broken-headed boat goes down to Yangzhou, chasing the waves and following the wind to the ends of the earth. It is because the boatman is in a good mood; even in places that are not romantic, there is romance.)

Zen Master Tianyi addressed the assembly: 『The ancients said, 'On the mountain of the five aggregates (Pancha Skandha, the five aggregates that constitute a person: form, feeling, perception, volition, and consciousness) there is a section of emptiness; even those who enter and leave the same gate do not meet. For countless kalpas (Kalpa, an extremely long unit of time) we have lived in rented houses, and in the end, we do not recognize the owner.' (The ancients said, 'On the mountain of the five aggregates there is a section of emptiness; even those who enter and leave the same gate do not meet. For countless kalpas we have lived in rented houses, and in the end, we do not recognize the owner.') An old practitioner said: 『Since you do not recognize it, whom did you ask to rent the house in the first place?』 To bring it up like this is too far off. Why? You must know that on the road of the dead there is a place where the living emerge, and on the road of the living there are countless dead. Which is the countless dead on the road of the living? Which is the place where the living emerge on the road of the dead? If you can discern them clearly, then throw away the greasy hat and take off the falcon-smelling cloth robe. (An old practitioner said: 『Since you do not recognize it, whom did you ask to rent the house in the first place?』 To bring it up like this is too far off. Why? You must know that on the road of the dead there is a place where the living emerge, and on the road of the living there are countless dead. Which is the countless dead on the road of the living? Which is the place where the living emerge on the road of the dead? If you can discern them clearly, then throw away the greasy hat and take off the falcon-smelling cloth robe.)

Zen Master Jingshan Gao (Jingshan Gao) said: 『Tianyi Ancient Buddha (Tianyi Ancient Buddha) is beautiful, but not necessarily good. Monks with discerning eyes should try to distinguish.』 (Zen Master Jingshan Gao said: 『Tianyi Ancient Buddha is beautiful, but not necessarily good. Monks with discerning eyes should try to distinguish.』)

Zen Master Tianyi's instruction

眾。九天雲路早須尋。莫遣蹉跎歲月深。天地懸遠。向甚麼處去。

夏金烏。似火當空掛。最高峰。插在青雲罅。(南堂靜)

天衣舉金剛經曰。若見諸相非相。即見如來。法眼曰。若見諸相非相。即不見如來。師曰。若見諸相非相。眼在什麼處。此語有兩負門。

諸相非相孰能見。見與不見要須參。兩處負門如透徹。此時方得見瞿曇。(本覺一)

天衣示眾。百骸俱潰散。一物鎮長靈。百骸潰散皆歸土。一物長靈甚處安。

南堂靜云。一物長靈甚處安。長空雲散碧天寬。蓮宮佛剎花無數。眨起眉毛仔細觀。　天奇瑞雲。觀則不無。喚什麼作一物。喝一喝。　能仁鑒云。南堂恁么道。祇堪入佛不堪入魔。山僧見處也要諸人共知。一物長靈甚處安。轉身蹋破月團團。刀山劍樹須摧折。熱鐵洋銅飲必干。　香山濟云。既是百骸潰散。喚什麼作一物。良久復頌。

一物長靈甚處安。可中有句許誰參。云收霧卷秋空靜。萬里蟾光玉一團。

天衣因僧問如何是頂門上眼。師曰。衣穿瘦骨露。屋破看星眠。

骨瘦皮枯衣服穿。夜深屋破看星眠。頂門不具迦羅眼。莫問西來祖師禪。(本覺一)

露出形藏不自知。何堪屋破影離離。眠雲嘯月真奇特。下載春風更有誰。(克愚

【現代漢語翻譯】 現代漢語譯本： 眾：九天雲路（通往高處的道路）要及早尋找，不要讓歲月在蹉跎中流逝。天地如此遙遠，我們該往何處去呢？

夏天的太陽，像火一樣懸掛在空中。最高的山峰，插入到青色的雲彩縫隙中。（南堂靜）

天衣（僧人名號）引用《金剛經》說：『若見諸相非相，即見如來（Tathagata，佛的稱號之一）。』法眼（僧人名號）說：『若見諸相非相，即不見如來。』天衣說：『若見諸相非相，眼在什麼地方？』這句話包含了兩重否定。

諸相非相，誰能真正領悟？見與不見，都需要仔細參悟。如果能將這兩重否定都透徹理解，此時才能真正見到瞿曇（Gotama，釋迦牟尼佛的姓氏）。（本覺一）

天衣向大眾開示：『百骸（全身的骨骼）都潰散，有一物鎮守著長久的靈性。』百骸潰散后都歸於塵土，那一物長久的靈性又安放在哪裡呢？

南堂靜說：『一物長久的靈性安放在哪裡？長空雲散，碧空寬廣。蓮花宮殿，佛國凈土，花朵無數。眨起眉毛仔細觀看。』天奇瑞說：『觀看則並非沒有，你叫它什麼作一物？』（喝一聲）能仁鑒說：『南堂這樣說，只適合入佛，不適合入魔。我所見到的也要讓你們都知道。一物長久的靈性安放在哪裡？轉身一腳踏破圓圓的月亮。刀山劍樹都要摧毀折斷，熱鐵洋銅也要一飲而盡。』香山濟說：『既然是百骸潰散，你叫什麼作一物？』良久后又作頌：

一物長久的靈性安放在哪裡？這其中有玄妙的語句，允許誰來參悟？雲收霧散，秋空寧靜，萬里月光，如同一塊完美的玉璧。

天衣因為有僧人問：『什麼是頂門上的眼睛？』天衣說：『衣服穿破露出瘦骨，房屋破損只能看星星睡覺。』

骨瘦如柴，衣服破爛，夜深了，房屋破損只能看星星睡覺。頂門上沒有迦羅眼（象徵智慧的眼睛），就不要問西來的祖師禪。（本覺一）

露出形跡卻不自知，怎能忍受房屋破損，身影孤單。在雲中睡覺，對著月亮長嘯，真是奇特，將春風帶到人間的，還有誰呢？（克愚）

【English Translation】 English version: All: The cloud path to the heavens (the path to higher realms) must be sought early, do not let the years slip away in vain. Heaven and earth are so distant, where should we go?

The summer sun, like fire, hangs in the sky. The highest peak, inserted into the gap of the blue clouds. (Nantang Jing)

Tianyi (name of a monk) quoted the Diamond Sutra, saying: 'If you see all forms as non-forms, then you see the Tathagata (one of the titles of the Buddha).' Fayan (name of a monk) said: 'If you see all forms as non-forms, then you do not see the Tathagata.' Tianyi said: 'If you see all forms as non-forms, where are the eyes?' This statement contains two layers of negation.

Who can truly understand that all forms are non-forms? Seeing and not seeing both require careful contemplation. If you can thoroughly understand these two negations, then you can truly see Gotama (the surname of Sakyamuni Buddha). (Benjue Yi)

Tianyi instructed the assembly: 'All the bones (the entire skeleton) are scattered, there is one thing that guards the lasting spirit.' The bones are scattered and return to dust, where is that one thing of lasting spirit placed?

Nantang Jing said: 'Where is that one thing of lasting spirit placed? The long sky clears, the blue sky is wide. Lotus palaces, Buddha lands, countless flowers. Blink your eyebrows and observe carefully.' Tianqi Rui said: 'Observing is not without, what do you call it as one thing?' (Shouting once) Nengren Jian said: 'Nantang's way of speaking is only suitable for entering the Buddha, not suitable for entering the demon. I want you all to know what I see. Where is that one thing of lasting spirit placed? Turn around and break the round moon with one foot. The mountain of knives and the tree of swords must be destroyed and broken, and the hot iron and copper must be drunk dry.' Xiangshan Ji said: 'Since all the bones are scattered, what do you call one thing?' After a long time, he composed a verse:

Where is that one thing of lasting spirit placed? Who is allowed to contemplate the sentence in the middle? The clouds recede and the fog rolls away, the autumn sky is quiet, and the moonlight is like a perfect jade disc.

Tianyi, because a monk asked: 'What is the eye on the top of the head?' Tianyi said: 'Clothes are torn, revealing thin bones, and the house is broken, so you can only sleep watching the stars.'

Bones are thin and skin is withered, clothes are torn, at night, the house is broken, so you can only sleep watching the stars. If you don't have the Kala eye (symbolizing wisdom) on the top of your head, don't ask about the Zen of the patriarchs from the West. (Benjue Yi)

Revealing the form without knowing it yourself, how can you endure the broken house and the lonely figure. Sleeping in the clouds and howling at the moon is truly unique, who else brings the spring breeze to the world? (Keyu)

贊)

棱棱瘦骨透寒溫。屋破星稀露頂門。黑漆燈籠才眨眼。北溟夜半化飛鯤。(道驤超)

天衣因僧問如何是佛。師曰布發掩泥橫身臥地。曰意旨如何。師曰任是波旬也皺眉。曰謝師指示。師曰西天東土。

古石藏云。衣禪師抱橋柱洗澡。把䌫放船即不無。要且無為人底眼。妙湛待它問如何是佛。斷匾擔。意旨如何。夜叉點鬼。謝師指示。井深索短好愁人。

洪州法昌倚遇禪師(北禪賢嗣)

問英勝二首座曰。我欲來者里起法堂。且道作得個甚麼向當。英曰賊是小人。師曰邵武子動著便作屎臭氣。英曰曾經霜雪苦。師曰。明珠自有千金價。怎肯林間打雀兒。英曰大似持缽不得詐道不饑。師卻指勝曰。你且道合做得個什麼向當。勝曰。本來無位次。不用強安排。師曰你者驢漢安向甚處著。勝曰一任敲磚打瓦。師曰也祇是個杜撰巡官。英曰若是千金寶何須打雀兒。師曰東家人死西家人助哀。英曰路見不平。

白巖符云。一步緊一步。一著高一著。三個老漢可謂經事多矣。若是法堂向當。終未能定奪在。何故。今年太歲當頭合逢戊巳。

法昌垂語曰。我要一個不會禪底作國師。

徑山杲云。是醍醐句是毒藥句。　永州祚云。恁么則十字街頭廖鬍子大有長處。　平田本云

【現代漢語翻譯】 現代漢語譯本 贊)

棱棱瘦骨透著寒意和溫暖。破敗的房屋，稀疏的星光，照在光禿禿的頭頂。黑漆燈籠才眨一下眼，北溟（指北方的大海）的魚在半夜化為飛翔的鯤鵬。(道驤超)

天衣（指天衣義懷禪師）因為僧人問什麼是佛。禪師說：『用頭髮掩蓋泥土，橫身臥倒在地。』僧人問：『意旨如何？』禪師說：『任憑是波旬（指魔王）也要皺眉頭。』僧人說：『感謝禪師指示。』禪師說：『西天（指印度）和東土（指中國）。』

古石隱藏著雲霧。衣禪師抱著橋柱洗澡。把纜繩放下讓船行駛並非不可能，但重要的是要有為人著想的眼光。妙湛（指妙湛禪師）等待著別人問什麼是佛，然後打斷扁擔。意旨如何？就像夜叉（指惡鬼）清點鬼魂。感謝禪師指示，井深繩短實在令人發愁。

洪州法昌倚遇禪師(北禪賢嗣)

問英勝二位首座說：『我想要在這裡建造一座法堂，你們說說應該建成什麼樣子？』英說：『賊是小人。』禪師說：『邵武子（指人名）動不動就散發著屎臭氣。』英說：『曾經經歷過霜雪的苦寒。』禪師說：『明珠自有千金的價值，怎麼肯在林間打麻雀呢？』英說：『很像拿著缽卻假裝不餓。』禪師卻指著勝說：『你且說說應該建成什麼樣子？』勝說：『本來就沒有固定的位置，不用勉強安排。』禪師說：『你這個驢漢應該安置在哪裡？』勝說：『任憑敲磚打瓦。』禪師說：『也只是個杜撰的巡官。』英說：『如果是千金的寶物，何必打麻雀呢？』禪師說：『東家人死了，西家人跟著悲哀。』英說：『路見不平。』

白巖符說：『一步緊跟一步，一著高過一著。這三個老漢可謂是經歷了很多事情了。』如果是法堂的朝向，始終未能決定下來。為什麼呢？因為今年太歲當頭，正逢戊巳（指干支紀年）。

法昌垂語說：『我想要一個不懂禪的人來當國師。』

徑山杲說：『是醍醐（指美味）的句子，也是毒藥的句子。』永州祚說：『這樣說來，十字街頭的廖鬍子（指人名）大有長處。』平田本說

【English Translation】 English version Praise)

The sharp, thin bones reveal both cold and warmth. The dilapidated house, sparse stars, expose the bare head. The black lacquered lantern only blinks, and the fish of the Northern Sea (Beiming, referring to the Northern Ocean) transforms into a flying Kun (a mythical bird) at midnight. (Dao Xiang Chao)

Tianyi (referring to Chan Master Tianyi Yihuai) asked a monk, 'What is Buddha?' The master said, 'Covering the earth with hair, lying prostrate on the ground.' The monk asked, 'What is the meaning?' The master said, 'Even Mara (referring to the demon king) would frown.' The monk said, 'Thank you for the instruction, Master.' The master said, 'The Western Heaven (referring to India) and the Eastern Land (referring to China).'

Ancient stones hide the clouds. Chan Master Yi bathes embracing the bridge pillar. Releasing the mooring rope to let the boat sail is not impossible, but it is important to have eyes that consider others. Miaozhan (referring to Chan Master Miaozhan) waits for someone to ask what is Buddha, then breaks the carrying pole. What is the meaning? Like a Yaksha (referring to a demon) counting ghosts. Thank you for the instruction, Master. A deep well and a short rope are truly distressing.

Chan Master Yiyu of Fachang in Hongzhou (Beichan Xiansi)

Asked the two head monks, Ying and Sheng, 'I want to build a Dharma hall here. What kind of orientation do you think it should have?' Ying said, 'A thief is a petty person.' The master said, 'Shaowuzi (referring to a person's name) always emits a foul, excrement-like odor.' Ying said, 'Having experienced the bitterness of frost and snow.' The master said, 'A bright pearl has its own value of a thousand gold pieces; how could it be willing to hunt sparrows in the forest?' Ying said, 'It's very much like holding a bowl but pretending not to be hungry.' The master then pointed at Sheng and said, 'What kind of orientation do you think it should have?' Sheng said, 'Originally there is no fixed position; there is no need to force an arrangement.' The master said, 'Where should you, this donkey-like fellow, be placed?' Sheng said, 'Let me knock bricks and break tiles.' The master said, 'You are just a fabricated patrol officer.' Ying said, 'If it is a treasure worth a thousand gold pieces, why bother hunting sparrows?' The master said, 'When the eastern family dies, the western family joins in mourning.' Ying said, 'Intervening when seeing injustice on the road.'

Baiyan Fu said, 'One step closely follows another, one move is higher than another. These three old men can be said to have experienced many things.' As for the orientation of the Dharma hall, it has not been decided. Why? Because this year, the Grand Duke Jupiter is in the head position, coinciding with Wu and Si (referring to the cyclical year).

Fachang said, 'I want someone who doesn't understand Chan to be the national teacher.'

Jingshan Gao said, 'It is a sentence of ghee (referring to delicious food), and it is also a sentence of poison.' Yongzhou Zuo said, 'In that case, Liao Huzi (referring to a person's name) at the crossroads has great merit.' Pingtian Ben said

。心不負人面無慚色。

要個無禪底國師。才涉毫芒便取誅。堪笑者僧垂手處。道無便見有偏枯。(月林觀)

法昌因英勝二首座到山。英曰。和尚尋常愛撿點諸方。今日因甚麼來古廟裡作活計。師曰打草祇要驚蛇。英曰莫涂糊人好。師曰你又刺腦入膠盆作什麼。英曰。古人道。我見兩個泥牛斗入海。所以住此山。未審和尚見個什麼。師曰。你它時異日有把茅蓋頭。人或問你。作么生抵對。英曰山頭不如嶺尾。師曰你且道還當得住山事也無。英曰使钁不及拖犁。師曰還曾夢見古人么。英曰和尚作么生。師展兩手。英曰蝦跳不出鬥。師曰休將三寸燭擬比大陽暉。英曰爭奈公案現在。師曰亂統禪和如麻似粟。

採蓮人唱採蓮歌。櫓棹雙雙泛碧波。一等關人心事處。至今江上有誵訛。(思修聞)

錐頭利較鑿頭方。暗刺明傷兩著忙。何似運籌帷幄者。不施寸刃自投降。(足宜匯)

法昌上堂。春山青。春水綠。一覺南柯夢初足。𢹂筇縱步出松門。是處桃花香馥𩡏。因思昔日靈云老。三十年來無處討。如今競愛摘楊花。紅香滿地無人埽。

雲門信云。者個語話若作禪道佛法商量大遠在。若作風流景緻會又辜負法昌。還有人合會得么。若合會未得。元在法昌舌根上轉。　東明際云。雪嶠老

【現代漢語翻譯】 現代漢語譯本：心中沒有虧欠於人，臉上自然沒有慚愧的神色。

需要的是一個沒有禪學底蘊的國師，只要稍微涉及細微之處，就應該誅殺。可笑的是那個僧人垂手站立的地方，說沒有反而顯出有偏頗的弊端。（月林觀）

法昌因為英首座和勝首座來到山上。英首座說：『和尚您平時喜歡評論各方禪師，今天為什麼來到這古老的寺廟裡生活？』法昌說：『打草只是爲了驚動蛇。』英首座說：『最好不要糊弄人。』法昌說：『你又為何像刺腦一樣鉆進膠盆裡？』英首座說：『古人說，我看見兩頭泥牛相鬥進入大海，所以我住在這座山裡。不知道和尚您看見了什麼？』法昌說：『你將來有一天用茅草蓋房子，如果有人問你，你打算怎麼回答？』英首座說：『山頭不如嶺尾。』法昌說：『你且說說看，還能勝任住持這座山的事情嗎？』英首座說：『用鋤頭不如用犁。』法昌說：『還曾夢見過古人嗎？』英首座說：『和尚您怎麼說？』法昌展開雙手。英首座說：『蝦跳不出鬥。』法昌說：『不要用三寸燭光比擬太陽的光輝。』英首座說：『無奈公案就在眼前。』法昌說：『胡亂參禪的和尚多如麻、像粟一樣。』

採蓮人唱著採蓮歌，船槳雙雙劃動碧波。同樣是牽動人心的事，至今江上還有謬誤的說法。（思修聞）

錐子的尖頭比鑿子的頭更鋒利，暗中刺傷和公開傷害都讓人忙碌。哪裡比得上運籌帷幄的人，不用動用一寸刀刃就讓敵人投降。（足宜匯）

法昌上堂說法：春天的山是青色的，春天的水是綠色的，一覺醒來南柯一夢剛剛結束。拄著竹杖漫步走出松樹林，到處都是桃花的香氣。因此想起昔日的靈云老禪師（Lingyun old Chan master），三十年來無處尋覓。如今人們都喜歡摘取楊花，紅色的花香鋪滿地面卻沒有人打掃。

雲門信禪師（Yunmen Xin Chan master）說：『這個話如果當作禪道佛法來商量，那就差得太遠了。如果當作風流的景色來理解，又辜負了法昌。還有人能夠領會嗎？如果不能領會，（這個話）原本就在法昌的舌根上轉動。』東明際禪師（Dongming Ji Chan master）說：雪嶠老禪師（Xueqiao old Chan master）

【English Translation】 English version: A heart without guilt towards others, a face naturally without shame.

What is needed is a national teacher without Chan (Zen) underpinnings; any slight involvement should be punished. What's laughable is that where the monk stands with hands down, saying 'no' reveals the flaw of bias. (Yuelin Guan)

Fa Chang (Fachang) because the two chief seats, Ying (Ying) and Sheng (Sheng), came to the mountain. Ying (Ying) said, 'Venerable Abbot, you usually like to comment on various Chan masters. Why are you living in this ancient temple today?' Fa Chang (Fachang) said, 'Beating the grass is only to startle the snake.' Ying (Ying) said, 'It's best not to deceive people.' Fa Chang (Fachang) said, 'Why are you sticking your head into a glue pot like a thorn?' Ying (Ying) said, 'The ancients said, I saw two mud oxen fighting into the sea, so I live on this mountain. I wonder what you saw, Venerable Abbot?' Fa Chang (Fachang) said, 'If you build a thatched hut one day, and someone asks you, how will you answer?' Ying (Ying) said, 'The mountain top is not as good as the ridge end.' Fa Chang (Fachang) said, 'Tell me, can you still handle the affairs of this mountain?' Ying (Ying) said, 'Using a hoe is not as good as dragging a plow.' Fa Chang (Fachang) said, 'Have you ever dreamed of the ancients?' Ying (Ying) said, 'How do you say, Venerable Abbot?' Fa Chang (Fachang) spread out his hands. Ying (Ying) said, 'A shrimp cannot jump out of a bucket.' Fa Chang (Fachang) said, 'Don't compare a three-inch candle to the sun's rays.' Ying (Ying) said, 'But the public case is right in front of us.' Fa Chang (Fachang) said, 'Random Chan monks are as numerous as hemp and millet.'

The lotus pickers sing lotus-picking songs, oars paddling in pairs across the green waves. The same things that stir people's hearts, there are still erroneous sayings on the river today. (Si Xiuwen)

The tip of an awl is sharper than the head of a chisel; secretly stabbing and openly harming both keep people busy. How can it compare to those who strategize in the tent, who cause the enemy to surrender without using an inch of blade? (Zu Yi Hui)

Fa Chang (Fachang) ascended the hall and said: 'The spring mountains are green, the spring waters are green, and a dream of Nanke (Nanke) has just ended. Carrying a bamboo staff, I stroll out of the pine gate, where the fragrance of peach blossoms is everywhere. Therefore, I think of the old Chan master Lingyun (Lingyun old Chan master) of the past, who has been nowhere to be found for thirty years. Now people love to pick poplar flowers, and the red fragrance fills the ground, but no one sweeps it away.'

Chan master Yunmen Xin (Yunmen Xin Chan master) said: 'If this saying is discussed as Chan (Zen), the Dao (Tao), or the Dharma, it is far off. If it is understood as a romantic scene, it betrays Fa Chang (Fachang). Is there anyone who can understand it? If it cannot be understood, it originally revolves on the tongue of Fa Chang (Fachang).' Chan master Dongming Ji (Dongming Ji Chan master) said: Old Chan master Xueqiao (Xueqiao old Chan master)

漢還契他法昌也未。

南康佛印了元禪師(開先暹嗣)

一日入室次。適東坡到。師曰此間無坐榻。曰暫借佛印四大為座。師曰山僧有一問。若道得即請坐。道不得即輸腰下玉帶。士欣然曰便請。師曰。山僧四大本空。五蘊非有。居士向甚處坐。士不能答。遂留下玉帶。

平陽忞云。佛印貪餌忘鉤。東坡弄巧成拙。若是山僧。待他道四大本空五蘊非有。向前拽倒便坐。豈不顯得俊俏底蘇學士。　天界盛代云。若恁么則被某甲坐斷也。　慧云盛云。佛印雖則便宜。性命已在東坡手裡。　法林音云。何不待佛印云四大本空五蘊非有。便與留下玉帶。管教者漢不敢正眼覷著。

捏定咽喉塞定口。一切佛法誰敢有。牢關把定不通風。飛騎將軍何處走。(即念現)

謾夸敏手慣偷關。壁壘其如堅似山。計盡竟無門可入。弓遺矢折馬空還。(月川印)

大鑒下十二世

金陵蔣山法泉禪師(云居舜嗣)

僧問初祖面壁意旨如何。師曰牚天拄地。曰便與么去時如何。師曰落七落八。又問二祖立雪意旨如何。師曰三年逢一閏。曰為什麼付法傳衣。師曰村酒足人沽。

白巖符云。蔣山言中有響。縱奪可觀。誠堪眼目人天。千古一遇。者里又且不然。初祖面壁意旨如何。平地捷魚蝦

【現代漢語翻譯】 現代漢語譯本：

他是否還契合其他的佛法呢？

南康佛印了元禪師（開先暹的弟子）

一日，禪師在方丈室裡，適逢蘇東坡來訪。禪師說：『這裡沒有坐榻。』蘇東坡說：『暫且借用佛印的四大（地、水、火、風，構成物質世界的四種元素）作為座位。』禪師說：『山僧有一個問題，如果居士能答得上來，就請坐；答不上來，就輸掉腰下的玉帶。』蘇東坡欣然應允說：『請問吧。』禪師說：『山僧的四大本性是空，五蘊（色、受、想、行、識，構成人的五種要素）並非實有，居士要坐在哪裡呢？』蘇東坡不能回答，於是留下了玉帶。

平陽忞說：佛印貪圖誘餌而忘了魚鉤，蘇東坡弄巧反而成拙。如果是老衲我，等他說四大本空五蘊非有，就上前把他拽倒然後坐下，豈不顯得俊俏的蘇學士？天界盛代說：如果這樣，就被我坐斷了。慧云盛說：佛印雖然佔了便宜，性命已經在蘇東坡手裡了。法林音說：為什麼不等到佛印說四大本空五蘊非有，就給他留下玉帶，保證那傢伙不敢正眼看你。

捏緊咽喉，堵住嘴巴，一切佛法誰敢擁有？牢牢把關，不透一絲風，飛騎將軍從哪裡逃走？（即念現）

莫要誇耀你敏捷的手，慣於偷過關卡，壁壘堅固如山，計謀用盡也無門可入，弓箭遺失折斷，戰馬空空返回。（月川印）

大鑒惠能（六祖慧能）門下十二世

金陵蔣山法泉禪師（云居舜的弟子）

有僧人問：『初祖達摩面壁的意旨是什麼？』禪師說：『支撐天，拄著地。』僧人說：『那麼就這樣去的時候如何？』禪師說：『落七落八（形容零落不堪）。』又問：『二祖慧可立雪斷臂的意旨是什麼？』禪師說：『三年才逢一個閏月（比喻稀有難得）。』問：『為什麼還要付法傳衣？』禪師說：『村裡的酒足夠人們來買。』

白巖符說：蔣山的話語中有響亮之處，縱奪之法值得觀看。確實堪為人天眼目，千古難遇。這裡又不一樣了。初祖面壁的意旨是什麼？就像在平地上捕捉魚蝦一樣容易。

【English Translation】 English version:

Does he still accord with other Dharmas?

Chan Master Foyin Liaoyuan of Nankang (disciple of Kaixian Qian)

One day, while the Master was in his room, Su Dongpo happened to visit. The Master said, 'There is no seat here.' Su Dongpo said, 'Let me temporarily borrow Foyin's Four Great Elements (earth, water, fire, and wind, the four elements that constitute the material world) as a seat.' The Master said, 'This humble monk has a question. If you can answer it, please sit. If you cannot, you must give me the jade belt from your waist.' Su Dongpo gladly agreed, saying, 'Please ask.' The Master said, 'This humble monk's Four Great Elements are fundamentally empty, and the Five Aggregates (form, feeling, perception, volition, and consciousness, the five elements that constitute a person) are not real. Where will you sit?' Su Dongpo could not answer, so he left the jade belt behind.

Pingyang Min said: 'Foyin was greedy for the bait and forgot the hook; Su Dongpo tried to be clever but became clumsy. If it were I, I would have waited for him to say that the Four Great Elements are fundamentally empty and the Five Aggregates are not real, then I would have pulled him down and sat down myself. Wouldn't that have shown the handsome Scholar Su?' Tiantai Shengdai said: 'If that were the case, I would have sat and broken it.' Huiyun Sheng said: 'Although Foyin gained an advantage, his life was already in Su Dongpo's hands.' Falin Yin said: 'Why not wait for Foyin to say that the Four Great Elements are fundamentally empty and the Five Aggregates are not real, and then leave the jade belt for him, ensuring that the fellow would not dare to look you in the eye.'

Squeeze the throat, block the mouth, who dares to possess all the Buddhadharma? Firmly guard the pass, not letting a single breeze through, where can the flying cavalry general escape to? (Jinian Xian)

Do not boast of your nimble hands, accustomed to sneaking through checkpoints; the ramparts are as solid as mountains. All schemes are exhausted, and there is no gate to enter; the bow is lost and broken, and the horse returns empty. (Yuechuan Yin)

Twelfth Generation under Dajian Huineng (the Sixth Patriarch)

Chan Master Faquan of Jiangshan in Jinling (disciple of Yunju Shun)

A monk asked, 'What is the meaning of the First Patriarch Bodhidharma facing the wall?' The Master said, 'Supporting the sky, propping up the earth.' The monk said, 'Then what about when going like that?' The Master said, 'Falling seven, falling eight (describing a state of decline).' He also asked, 'What is the meaning of the Second Patriarch Huike standing in the snow and cutting off his arm?' The Master said, 'One leap month comes every three years (a metaphor for rarity).' Asked, 'Why still transmit the Dharma and the robe?' The Master said, 'The village wine is enough for people to buy.'

Baiyan Fu said: 'Jiangshan's words have resonance, and the methods of seizing and releasing are worth watching. Truly worthy of being the eyes of humans and devas, a rare encounter in a thousand years. Here it is different again. What is the meaning of the First Patriarch facing the wall? It's as easy as catching fish and shrimp on flat ground.'

。恁么去時如何。曹溪波浪如相似。無限平人被陸沉。二祖立雪意旨如何。刺腦入膠盆。為什麼付法傳衣。若要不招無間業。莫謗如來正法輪。

杭州佛日戒弼禪師(育王璉嗣)

僧問如何是毗盧印。師曰草鞋蹋雪。曰學人不會。師曰步步成跡。

高峰妙云。佛日雖則高提祖印不負來機。殊不知古篆難明。致令者僧遇如不遇。高峰則不然。如何是毗盧印。文不加點。學人不會。要會作么。

東京慧林宗本圓照禪師(天衣懷嗣)

因僧問。千鐙互照。絲竹交音。正恁么時。佛法在甚麼處。師曰謝佈施。曰莫便是和尚為人處也無。師曰大似不齋來。

織就𢌞文錦一幅。絲來線去輕輕度。拋梭石女巧猶多。繡致縙縙絕鑒顧。(翁元鎧)

火樹參天徹夜輝。浪遊公子可知歸。天然一段真訊息。化作春光點翠微。(無倚照)

東京法雲圓通法秀禪師(天衣懷嗣)

上堂。山僧不會巧說。大都應個時節。相喚吃碗茶湯。亦無祖師妙訣。禪人若也未相諳。蹋著秤錘硬似鐵。

龍唐柱云。山僧慣會巧說。著著應時及節。未須相喚茶湯。超勝祖師妙訣。禪人若也能相諳。大冶紅爐無鈍鐵。

圓通示眾。少林九年冷坐。剛被神光覷破。如今玉石難分。只得麻纏紙裹。

【現代漢語翻譯】 現代漢語譯本： 『恁么去時如何？』（那麼離去時會怎麼樣呢？）『曹溪波浪如相似，無限平人被陸沉。』（曹溪的波浪總是相似的，無數普通人因此被淹沒。）『二祖立雪意旨如何？』（二祖慧可立雪斷臂求法的意旨是什麼？）『刺腦入膠盆。』（就像用錐子刺入膠盆一樣困難。）『為什麼付法傳衣？』（為什麼達摩祖師要傳法傳衣？）『若要不招無間業，莫謗如來正法輪。』（如果想要不招致無間地獄的業報，就不要誹謗如來的正法輪。） 杭州佛日戒弼禪師(育王璉嗣)： 僧人問：『如何是毗盧印？』（什麼是毗盧遮那佛的手印？） 禪師說：『草鞋蹋雪。』（穿著草鞋踩雪。） 僧人說：『學人不會。』（學人我不明白。） 禪師說：『步步成跡。』（每一步都留下痕跡。） 高峰妙云：佛日禪師雖然高舉祖師的印可，不辜負來者的機緣，但殊不知古老的篆文難以明白，導致這個僧人遇到了也像沒遇到一樣。高峰則不然。『如何是毗盧印？』（什麼是毗盧印？） 文不加點。（文章無需修改。） 學人不會。（學人我不明白。） 要會作么？（想要明白做什麼？） 東京慧林宗本圓照禪師(天衣懷嗣)： 因為僧人問：『千鐙互照，絲竹交音，正恁么時，佛法在甚麼處？』（無數燈盞互相照耀，絲竹樂器交相演奏，正在這個時候，佛法在哪裡？） 禪師說：『謝佈施。』（感謝施捨。） 僧人說：『莫便是和尚為人處也無？』（莫非這就是和尚您教化人的地方嗎？） 禪師說：『大似不齋來。』（很像沒吃齋飯就來了。） 織就𢌞文錦一幅，絲來線去輕輕度。拋梭石女巧猶多，繡致縙縙絕鑒顧。(翁元鎧) 火樹參天徹夜輝，浪遊公子可知歸。天然一段真訊息，化作春光點翠微。(無倚照) 東京法雲圓通法秀禪師(天衣懷嗣)： 上堂：山僧不會巧說，大都應個時節。相喚吃碗茶湯，亦無祖師妙訣。禪人若也未相諳，蹋著秤錘硬似鐵。 龍唐柱云：山僧慣會巧說，著著應時及節。未須相喚茶湯，超勝祖師妙訣。禪人若也能相諳，大冶紅爐無鈍鐵。 圓通示眾：少林九年冷坐，剛被神光覷破。如今玉石難分，只得麻纏紙裹。

【English Translation】 English version: 『What happens when you leave like that?』 『The waves of Caoxi (Caoxi, the location of the Sixth Patriarch Huineng's monastery) are always similar, countless ordinary people are drowned by them.』 『What is the meaning of the Second Patriarch standing in the snow?』 『It's as difficult as stabbing a needle into a glue pot.』 『Why was the Dharma and robe passed down?』 『If you want to avoid the karma of the uninterrupted hell, do not slander the true Dharma wheel of the Tathagata (Tathagata, another name for the Buddha).』 Chan Master Jibii of Fouri Monastery in Hangzhou (Successor of Yuwang Lian): A monk asked: 『What is the Vairocana seal (Vairocana, the universal Buddha; seal, a mudra or hand gesture)?』 The Master said: 『Straw sandals treading on snow.』 The monk said: 『This student does not understand.』 The Master said: 『Every step leaves a trace.』 Gaofeng Miaoyun: Although Chan Master Fouri highly upholds the ancestral seal and does not fail the opportunity of those who come, he does not know that the ancient seal script is difficult to understand, causing this monk to be like he encountered it but did not. Gaofeng is not like that. 『What is the Vairocana seal?』 No need to add a single stroke. This student does not understand. What do you want to do by understanding? Chan Master Zongben Yuanzhao of Huilin Monastery in Tokyo (Successor of Tianyi Huai): Because a monk asked: 『Thousands of lamps illuminate each other, and the sounds of silk and bamboo intertwine. At this very moment, where is the Buddha-dharma?』 The Master said: 『Thank you for the offering.』 The monk said: 『Could this be where the Master teaches people?』 The Master said: 『It seems like you came without having eaten your vegetarian meal.』 A piece of brocade woven with intricate patterns, the silk threads gently passing back and forth. The stone woman throwing the shuttle is even more skillful, the embroidered details are exquisite and beyond compare. (Weng Yuan Kai) The fiery trees reach the sky, shining all night long, can the wandering young masters know to return? A natural piece of true news, transformed into spring light, dotting the emerald green. (Wu Yizhao) Chan Master Yuandong Faxiu of Fayun Monastery in Tokyo (Successor of Tianyi Huai): Entering the hall: This mountain monk is not good at clever speech, mostly responding to the occasion. Inviting each other to drink a bowl of tea, there is also no subtle secret of the Patriarchs. If Chan practitioners are not familiar with this, stepping on the weight hammer is as hard as iron. Longtang Zhuyun: This mountain monk is accustomed to clever speech, every word responding to the time and occasion. No need to invite each other for tea, surpassing the subtle secrets of the Patriarchs. If Chan practitioners can be familiar with this, the great smelting furnace has no dull iron. Yuantong's instruction to the assembly: Nine years of cold sitting in Shaolin (Shaolin, a famous Buddhist monastery), just to be seen through by Shenguang (Shenguang, the Second Patriarch Huike). Now it is difficult to distinguish jade from stone, so it can only be wrapped in hemp and paper.

者一個。那一個。更一個。若是明眼人。何須重說破。

徑山杲云。徑山今日不免狗尾續貂也有些子。老胡九年話墮。可惜當時放過。致今默照之徒。鬼窟長年打坐。者一個。那一個。更一個。雖然苦口丁寧。卻似樹頭風過。

大鑒下十三世

長蘆崇信禪師(慧林本嗣)

上堂。淒涼大野。物景蕭條。露滴枯枝。煙籠遠墅。長天極目。萬象昭然。霜月流暉。千江普現。如此舉唱。帶水拖泥。若也盡令提綱。直須祖佛側立。放過一著。別有清規。喝一喝。

胭脂才抹便含羞。又把花枝插滿頭。卸卻花枝除卻粉。春衫澹雅轉風流。(澗庵怡)

一條白練出高源。界破青山絕正偏。特地神驚毛骨冷。是誰搔首問蒼天。(粟庵鼎)

長蘆因僧問佛未出世時如何。師曰晴天著靴行。曰出世后如何。師曰雨落赤腳走。

水落石頭先露出。日高花影霧重重。眉分八字威音外。幾個親曾識舊容。(道驤超)

碧莎江練蕩輕舟。兩岸蘆花雪壓眸。順水逆流誰得意。一聲寒雁滿天秋。(東源海)

玄機密運妙何窮。晴雨悠悠任所通。那畔不拘今不住。泥牛夜月㖃清風。(克愚贊)

短笛西風夜未央。漁人舉桌泛滄浪。蓑衣箬笠隨身具。雨落天晴總不妨。(云在見)

【現代漢語翻譯】 現代漢語譯本： 這一個是什麼？那一個又是什麼？還有一個又是什麼？如果是明眼人，何須我再多說破？

徑山杲（徑山杲禪師）說，逕山我今天也免不了做狗尾續貂的事情。老胡（指達摩祖師）九年面壁，說的話都落了空，可惜當時放過了他，以至於現在那些搞默照禪的人，像在鬼窟里一樣常年打坐。這一個是什麼？那一個又是什麼？還有一個又是什麼？雖然我苦口婆心地叮嚀，卻好像樹頭的風吹過一樣，毫無作用。

大鑒下十三世

長蘆崇信禪師（慧林本嗣）（長蘆崇信禪師，慧林本嗣的弟子）上堂說法：淒涼的廣闊原野，景物蕭條。露水滴在枯枝上，煙霧籠罩著遠處的村莊。抬頭望向遼闊的天空，萬物景象都如此昭然。霜月散發著光輝，在千江中普遍顯現。像這樣舉唱，就如同帶水拖泥一般不清爽。如果想要完全提綱挈領，就必須讓祖師和佛陀都側身站立。放過這一著，還有另外的清規。喝！

胭脂才剛剛抹上就含羞，又把鮮艷的花枝插滿頭。卸掉花枝，除去脂粉，穿上淡雅的春衫反而更顯風流。（澗庵怡）

一條白色的綢帶從高高的源頭流出，將青山分割開來，斷絕了正與偏的分別。這景象特別得讓人心驚膽戰，是誰在搔著頭仰問蒼天？（粟庵鼎）

長蘆崇信禪師因為有僧人問：『佛未出世時是什麼樣子？』禪師說：『晴天穿著靴子走。』僧人又問：『出世后是什麼樣子？』禪師說：『雨天赤著腳走。』

水落下去，石頭就先露出來；太陽升高，花影在霧中顯得重重疊疊。眉毛分開成八字，超越了威音王佛（過去七佛之首）之外，有幾個人曾經認識它本來的面容？（道驤超）

碧綠的江水像綢緞一樣，輕快的小船在上面盪漾。兩岸的蘆花像雪一樣壓彎了眼眸。順水而下，逆流而上，誰能真正得意？一聲寒冷的雁叫，響徹整個秋天的天空。（東源海）

玄妙的機關在秘密地運轉，其中的奧妙是多麼無窮無盡啊！無論是晴天還是雨天，都悠然自得，任其通行。在那一邊，不拘泥於過去，也不執著于現在。泥做的牛在夜晚的月光下吼叫，帶來清風。（克愚贊）

短笛在西風中吹奏，夜晚還沒有結束。漁人舉起桌子，漂浮在蒼茫的江面上。蓑衣和箬笠都隨身帶著，無論是下雨還是晴天，都無妨。（云在見）

【English Translation】 English version: What is 'this one'? What is 'that one'? And what is 'another one'? If you have clear eyes, why should I repeat myself?

Jingshan Gao (Zen Master Jingshan Gao) said, 'Today, Jingshan cannot avoid adding a dog's tail to a sable coat. Old Hu (referring to Bodhidharma) wasted nine years facing the wall, and his words fell flat. It's a pity he was let go at the time, leading to those who practice silent illumination Zen sitting in meditation year after year as if in a ghost cave. What is 'this one'? What is 'that one'? And what is 'another one'? Although I earnestly exhort, it's like the wind passing through the treetops, having no effect.'

Thirteenth Generation from Dajian

Zen Master Changlu Chongxin (Huilin Ben Si) (Zen Master Changlu Chongxin, disciple of Huilin Ben Si) ascended the platform and said: 'The desolate wilderness, the scenery is bleak. Dewdrops fall on withered branches, and mist envelops distant villages. Looking up at the vast sky, all phenomena are so clearly revealed. The frosty moon emits its light, universally appearing in a thousand rivers. To chant in this way is like dragging mud and water, not clean and crisp. If you want to fully grasp the essentials, you must make the patriarchs and Buddhas stand aside. If you let go of this move, there are other pure rules. Ha!'

'Just applying rouge brings shyness, and then filling the head with bright flowers. Removing the flowers and taking off the powder, wearing a simple spring dress becomes even more charming. (Jian'an Yi)'

'A white silk ribbon flows from a high source, dividing the green mountains and severing the distinction between right and wrong. This scene is so special that it frightens the heart. Who is scratching their head and asking the heavens? (Su'an Ding)'

Zen Master Changlu Chongxin, because a monk asked, 'What was the Buddha like before he appeared in the world?' The Zen master said, 'Walking in boots on a sunny day.' The monk then asked, 'What is he like after appearing in the world?' The Zen master said, 'Walking barefoot in the rain.'

'When the water recedes, the stones are the first to be exposed; when the sun rises high, the flower shadows appear layered in the mist. The eyebrows are split into an eight-character shape, beyond the Buddha Vipaśyin (the first of the seven Buddhas of the past). How many people have ever recognized its original face? (Dao Xiang Chao)'

'The emerald green river is like silk, and a light boat floats on it. The reeds on both banks are like snow, bending the eyes. Drifting downstream and going upstream, who can truly be satisfied? A cold wild goose cry echoes throughout the autumn sky. (Dongyuan Hai)'

'The mysterious mechanism operates secretly, and its mysteries are infinitely endless! Whether it is sunny or rainy, it is leisurely and free to pass through. On that side, not clinging to the past, nor attached to the present. A mud ox roars under the moonlight at night, bringing a gentle breeze. (Keyu Zan)'

'A short flute plays in the west wind, and the night is not yet over. The fisherman raises his table and floats on the vast river. He carries his raincoat and bamboo hat with him, so whether it rains or shines, it doesn't matter. (Yun Zai Jian)'

玉人酣睡夜何長。古殿清風匝地霜。夢破寒鐘窗露白。起看庭際落梅香。(機先曇)

明州育王曇振真戒禪師(天衣懷下瑞巖鴻嗣)

上堂。今日布袋頭開。還有買得底么。時有僧出曰有。師曰。不作貴不作賤。作么生買。僧無語。師曰老僧失利。

臭庵宗云。岳林設個問端也甚奇特。及至被人道個有字。直得東遮西掩囊藏不迭。護國今日布袋口開。還有買得底么。良久云。闌干雖共倚。山色不同觀。

大鑒下十四世

東京慧林懷深慈受禪師(長蘆信嗣)

因僧問。知有道不得時如何。師曰啞子吃蜜。曰道得不知有時如何。師曰鸚鵡喚人。僧禮拜。師叱曰者傳語漢。

有口不言非是拙。無知解語卻成癡。將軍不掛封侯印。海內雄風孰不知。(青門林)

一陣東風過隴西。故園春色任高低。無端猿鳥來枝上。卻向空山不盡啼。(清遠達)

木童舞袖離金闕。石女謳歌下玉樓。欲吐襟懷言不盡。人間那識此風流。(寒松操)

慧林因僧問如何是佛。師曰面黃不是真金貼。曰如何是佛向上事。師曰一箭一蓮花。僧作禮。師彈指三下。

朦朧月下離金闕。手把琵琶任意彈。曲盡夜闌何所有。詩腸不及酒腸寬。(頻吉祥)

婺州智者法銓禪師

【現代漢語翻譯】 玉人沉睡，長夜漫漫。古老的殿堂里清風習習，地上鋪滿了寒霜。從夢中醒來，聽到寒冷的鐘聲，看到窗外露出白色。起身觀看庭院裡飄落的梅花香。（機先曇）

明州育王曇振真戒禪師（天衣懷下瑞巖鴻嗣）

禪師上堂說法：『今天布袋口打開了，有買得起的嗎？』當時有個僧人出來說：『有。』禪師說：『不抬高價格，也不降低價格，怎麼買？』僧人無言以對。禪師說：『老僧虧本了。』

臭庵宗云禪師評論說：『岳林禪師設的這個提問非常奇特。等到被人說了一個『有』字，就立刻東遮西掩，像藏寶貝一樣來不及。護國禪師今天布袋口打開，還有買得起的嗎？』停頓片刻，說：『欄桿雖然一起靠著，山色卻各自不同。』

大鑒下十四世

東京慧林懷深慈受禪師（長蘆信嗣）

有僧人問：『知道卻說不出來的時候怎麼樣？』禪師說：『啞巴吃蜂蜜。』問：『說得出來卻不知道的時候怎麼樣？』禪師說：『鸚鵡學人說話。』僧人禮拜。禪師呵斥道：『這個傳話的傢伙！』

有口不說是愚笨，沒有理解卻能說話是癡傻。將軍不掛封侯的印，誰不知道他海內的雄風？（青門林）

一陣東風吹過隴西，故鄉的春色任憑它高低起伏。無端端的猿猴鳥雀來到樹枝上，卻在空曠的山裡不停地啼叫。（清遠達）

木童舞動衣袖離開金闕（指天宮），石女唱歌走下玉樓。想要傾吐心懷卻說不盡，人間哪裡懂得這種風流？（寒松操）

慧林禪師因有僧人問：『什麼是佛？』禪師說：『面黃不是真金貼。』問：『什麼是佛向上事？』禪師說：『一箭一蓮花。』僧人作禮。禪師彈指三下。

朦朧月色下離開金闕（指天宮），手裡拿著琵琶隨意彈奏。曲終夜闌還有什麼呢？詩人的愁腸比不上酒量寬廣。（頻吉祥）

婺州智者法銓禪師

【English Translation】 A jade beauty sleeps soundly, how long the night is. In the ancient hall, a cool breeze sweeps across the frost-covered ground. Awakened from a dream by the cold bell, I see white light through the window. I rise to watch the fragrant plum blossoms falling in the courtyard. (Ji Xian Tan)

Chan Master Tanzhen of Yuhuang Temple in Mingzhou (Successor of Ruiyan Hong under Tianyi Huai)

The Master ascended the hall and said, 'Today, the cloth bag is opened. Is there anyone who can afford to buy it?' At that time, a monk came out and said, 'Yes.' The Master said, 'Neither raising the price nor lowering it, how do you buy it?' The monk was speechless. The Master said, 'The old monk has suffered a loss.'

Chan Master Chou'an Zongyun commented: 'Yuelin's question is very peculiar. But when someone says 'Yes,' he immediately covers it up, as if he is hiding a treasure and cannot do it in time. Today, the cloth bag of Huguo is opened. Is there anyone who can afford to buy it?' After a moment of silence, he said, 'Although we lean on the railing together, the mountain scenery is viewed differently.'

Fourteenth Generation from Dajian

Chan Master Cishou Huaichen of Huilin Temple in Tokyo (Successor of Changlu Xin)

A monk asked, 'What is it like when one knows but cannot express it?' The Master said, 'A mute eating honey.' He asked, 'What is it like when one can express it but does not know?' The Master said, 'A parrot imitating human speech.' The monk bowed. The Master scolded, 'This messenger!'

To have a mouth but not speak is not necessarily clumsy; to speak without understanding is foolish. If the general does not wear the seal of nobility, who would not know his heroic spirit within the seas? (Qingmen Lin)

A gust of east wind passes over Longxi, the spring scenery of the old garden is allowed to rise and fall as it pleases. For no reason, monkeys and birds come to the branches, yet they cry endlessly in the empty mountains. (Qingyuan Da)

The wooden boy dances with sleeves leaving the Golden Palace (referring to the heavenly palace), the stone woman sings and descends from the Jade Tower. Wanting to pour out one's heart but unable to express it completely, how can people understand this elegance? (Hansong Cao)

Because a monk asked Huilin Chan Master, 'What is Buddha?' The Master said, 'A yellow face is not a true gold sticker.' He asked, 'What is the matter beyond Buddha?' The Master said, 'One arrow, one lotus flower.' The monk bowed. The Master snapped his fingers three times.

Leaving the Golden Palace (referring to the heavenly palace) under the hazy moonlight, holding a pipa and playing it at will. What is there when the song ends and the night is late? A poet's sorrowful intestines are not as wide as a wine drinker's. (Pin Jixiang)

Chan Master Faquan of Zhizhe Temple in Wuzhou

(長蘆信嗣)

上堂。要扣玄關。須是有節操。極慷慨。斬得釘。截得鐵。硬剝剝底漢始得。若是畏刀避箭。鹿鹿之徒。看即有分。以拂子擊禪床下座。

天寧琦云。大小智者用盡自己心。笑破他人口。壽山別無奇特。朝晨熱水洗面。黃昏脫襪打眠。大海從魚躍。天空任鳥飛。　瀛山訚云。智者天寧一個緊似鐵箍。一個寬如皮袋。各見一邊則固是。如今作么生始得與二老別出一頭地。良久云。坐斷兩邊中不立。還他過量越情人。

大鑒下十五世

臨安府靈隱寂室慧光禪師(慈受深嗣)

因僧問。飛來山色示清凈法身。合澗溪聲演廣長舌相。正恁么時如何是雲門一曲。師曰芭蕉葉上三更雨。曰一句全提超佛祖。滿筵朱紫盡知音。師曰逢人不得錯舉。

山色空濛曲澗深。由來朱紫盡知音。梅梢月上三更雨。滴碎花枝香滿林。(克愚贊)

斷霞遙接高低樹。流水長彈不夜琴。一曲忍含千古意。始終誰識伯牙心。(青門林)

大鑒下十六世

臨安府中竺癡禪元妙禪師(靈隱光嗣)

因僧問如何是截斷眾流句。師曰佛祖開口無分。曰如何是涵蓋乾坤句。師曰匝地普天。曰如何是隨波逐浪句。師曰有時入荒草有時上孤峰。

眾流截斷擬何為。石女聞聲也皺眉

【現代漢語翻譯】 現代漢語譯本：

（長蘆信嗣）

上堂說法。想要扣開玄關，必須是有節操、極其慷慨、能斬釘截鐵的硬漢才行。如果是畏懼刀箭、平庸之輩，看看熱鬧還可以。說完用拂子敲擊禪床，然後下座。

天寧琦說，大智者用盡自己的心，笑破別人的嘴。壽山沒有什麼特別的，早晨用熱水洗臉，黃昏脫下襪子睡覺。大海任憑魚兒跳躍，天空任憑鳥兒飛翔。

瀛山訚說，智者天寧，一個緊得像鐵箍，一個寬得像皮袋。各自見到一邊固然可以，如今要怎樣才能與這兩位老前輩走出一條不同的路呢？良久后說，坐斷兩邊，不立於中，才能超出常人的情理。

大鑒下十五世

臨安府靈隱寂室慧光禪師（慈受深嗣）

有僧人問，飛來山色顯示清凈法身（Dharmakaya），合澗溪聲演說廣長舌相（all-embracing eloquence）。正在這個時候，什麼是雲門（Yunmen）的一曲？ 禪師說：『芭蕉葉上三更雨。』僧人說：『一句全提，超越佛祖，滿座的達官貴人都聽得懂。』禪師說：『逢人不可隨便亂說。』

山色空濛，曲澗幽深，自古以來達官貴人都懂得欣賞。梅梢月上，三更時分下著雨，滴碎花枝，香氣瀰漫樹林。（克愚贊）

斷霞遙遠地連線著高低錯落的樹木，流水長久地彈奏著永不停歇的琴聲。一曲之中蘊含著千古的意境，自始至終有誰能理解伯牙（Bo Ya）的心呢？（青門林）

大鑒下十六世

臨安府中竺癡禪元妙禪師（靈隱光嗣）

有僧人問，什麼是截斷眾流句？禪師說：『佛祖也無法開口。』僧人問：『什麼是涵蓋乾坤句？』禪師說：『遍及大地普天之下。』僧人問：『什麼是隨波逐浪句？』禪師說：『有時進入荒草，有時登上孤峰。』

截斷眾流想要做什麼？石女聽了聲音也會皺眉頭。

【English Translation】 English version:

(Changlu Xin Si)

Entering the hall. To unlock the mysterious gate, one must be a person of integrity, extremely generous, capable of cutting nails and severing iron – a truly tough individual. If one is afraid of swords and arrows, a mediocre person, then watching is all they are fit for. He then struck the Zen bed with his whisk and descended from the seat.

Tianning Qi said, 'Great wise ones exhaust their own minds to make others laugh.' Shoushan has nothing special: washing his face with hot water in the morning and taking off his socks to sleep in the evening. The great sea allows fish to leap, and the sky allows birds to fly.

Yingshan Yin said, 'The wise Tianning, one is as tight as an iron hoop, the other as wide as a leather bag. Each seeing one side is certainly acceptable, but how can one today create a path different from these two old masters?' After a long pause, he said, 'Sitting and severing both sides, not standing in the middle, one can then surpass ordinary human emotions.'

Fifteenth Generation from Dajian

Zen Master Huiguang of Jishi Monastery, Lingyin, Lin'an Prefecture (Successor of Cishen)

A monk asked, 'The mountain colors flying here reveal the pure Dharmakaya (清凈法身), and the sounds of the streams in the valley expound the all-embracing eloquence (廣長舌相).' At such a moment, what is a melody of Yunmen (雲門)?' The Master said, 'Rain at the third watch on banana leaves.' The monk said, 'A single phrase completely elevates beyond Buddhas and ancestors, and all the dignitaries in attendance understand it.' The Master said, 'Do not speak carelessly to just anyone.'

The mountain colors are hazy and the valleys are deep; since ancient times, dignitaries have understood their beauty. The moon rises above the plum blossoms, and rain falls at the third watch, shattering the branches and filling the forest with fragrance. (Praised by Keyu)

Distant sunset clouds connect the high and low trees, and flowing water constantly plays an unceasing zither. A melody contains the meaning of a thousand ages; who can understand the heart of Bo Ya (伯牙) from beginning to end? (Qingmen Lin)

Sixteenth Generation from Dajian

Zen Master Yuanmiao of Zhongzhu Temple, Lin'an Prefecture (Successor of Lingyin Guang)

A monk asked, 'What is the phrase that cuts off the flow of all streams?' The Master said, 'Buddhas and ancestors have no way to speak.' The monk asked, 'What is the phrase that covers the universe?' The Master said, 'Everywhere on earth, under the entire sky.' The monk asked, 'What is the phrase that follows the waves?' The Master said, 'Sometimes entering the wild grass, sometimes climbing the solitary peak.'

What do you intend to do by cutting off the flow of all streams? Even a stone woman would frown upon hearing the sound.

。撥轉頂門關一竅。落花流水總相宜。(若賓容)

三句都盧一亙分。許多心緒不堪聞。始知春色無高下。謾把真情說向君。(無倚照)

百川坐斷絕言詮。理事相融話始圓。戴角擎頭何處去。孤峰荒草任安眠。(試說咨)

壺中日月隴頭春。別有清香透四鄰。畫閣頓開窗戶冷。揚鞭徒負指歸人。(子青昊)

大鑒下十七世

溫州光孝巳庵深禪師(中竺妙嗣)

上堂。一九二九。相逢不出手。三九二十七。籬頭吹觱篥。翻憶小釋迦。雙手抱屈膝。知不知。實不實。摩訶般若波羅密。

寒嚴不卷珠簾。月靜輕敲玉磬。驀然喚轉乾坤。直得無生可證。(隱含敷)

撥桌江心夜泛潮。水天空湛月輪高。游鱗識取鉤頭意。莫負青絲拂海濤。(喝輪周)

楊柳磯頭草木秋。煙火浪里放輕舟。狂瀾夜寂千峰冷。唯有青蘿水上浮。(瑩章玠)

口裡波濤生萬丈。胸中春氣涌千尋。乾坤爛嚼俱無剩。吐盡肝腸話更深。(頻吉祥)

光孝上堂。龍生龍。鳳生鳳。老鼠生兒沿屋棟。達磨大師不會禪。歷魏游梁干打鬨。

天然尊貴事非常。端拱垂衣在畫堂。若使龍蛇成變化。翻為特地弄刀槍。(頻吉祥)

宗鑒法林卷五十二 卍新續藏第 66 冊 No

【現代漢語翻譯】 現代漢語譯本：

撥轉頂門關一竅，落花流水總相宜。（若賓容）

三句都盧一亙分，許多心緒不堪聞。始知春色無高下，謾把真情說向君。（無倚照）

百川坐斷絕言詮，理事相融話始圓。戴角擎頭何處去，孤峰荒草任安眠。（試說咨）

壺中日月隴頭春，別有清香透四鄰。畫閣頓開窗戶冷，揚鞭徒負指歸人。（子青昊）

大鑒下十七世

溫州光孝巳庵深禪師（中竺妙嗣）

上堂。一九二九，相逢不出手。三九二十七，籬頭吹觱篥。翻憶小釋迦（釋迦牟尼佛的幼年形態）。雙手抱屈膝。知不知？實不實？摩訶般若波羅密（偉大的智慧到達彼岸）。

寒嚴不卷珠簾，月靜輕敲玉磬。驀然喚轉乾坤，直得無生可證。（隱含敷）

撥桌江心夜泛潮，水天空湛月輪高。游鱗識取鉤頭意，莫負青絲拂海濤。（喝輪周）

楊柳磯頭草木秋，煙火浪里放輕舟。狂瀾夜寂千峰冷，唯有青蘿水上浮。（瑩章玠）

口裡波濤生萬丈，胸中春氣涌千尋。乾坤爛嚼俱無剩，吐盡肝腸話更深。（頻吉祥）

光孝上堂。龍生龍，鳳生鳳，老鼠生兒沿屋棟。達磨大師不會禪，歷魏游梁干打鬨。

天然尊貴事非常，端拱垂衣在畫堂。若使龍蛇成變化，翻為特地弄刀槍。（頻吉祥）

宗鑒法林卷五十二 English version:

Turning the key of the crown chakra, falling flowers and flowing water are all in harmony. (Ruo Binrong)

Three sentences are completely divided, many emotions are unbearable to hear. Only then do I realize that the beauty of spring has no high or low, and I foolishly tell the truth to you. (Wu Yizhao)

Cutting off all rivers, words are exhausted, principles and facts merge, and the conversation begins to be complete. Where to go with horns on the head, let the solitary peak and wild grass sleep peacefully. (Shi Shuo Zi)

In the pot are the sun and moon, and on the hill is the spring. A unique fragrance permeates the neighborhood. The painted pavilion suddenly opens, and the windows are cold. Waving the whip is in vain for the one who points the way. (Zi Qinghao)

The seventeenth generation from Dajian

Chan Master Yian Shen of Guangxiao Temple in Wenzhou (Zhongzhu Miaosi)

Ascending the hall. 1929, meeting without shaking hands. 39 is 27, blowing the bili (a type of flute) at the fence. Recalling little Shakyamuni (the young form of Shakyamuni Buddha), holding his knees with both hands. Do you know? Is it real? Maha Prajna Paramita (Great wisdom reaching the other shore).

The cold and stern do not roll up the beaded curtain, the moon is quiet and gently knocks on the jade chime. Suddenly awaken the universe, directly attaining the proof of no birth. (Yinhang Fu)

Paddling the table, a night tide rises in the heart of the river, the water and sky are clear, and the moon wheel is high. Roaming fish recognize the meaning of the hook, do not fail the blue silk brushing the sea waves. (He Lun Zhou)

Willows and reeds, autumn at the head of the shoal, a light boat is released in the misty waves. The raging waves are silent at night, and the peaks are cold, only the green vines float on the water. (Ying Zhangjie)

Billows of ten thousand feet arise from the mouth, and the spring air surges a thousand fathoms in the chest. Chewing the universe to pieces leaves nothing, and speaking from the depths of the liver and intestines makes the conversation even deeper. (Pin Jixiang)

Guangxiao's ascending the hall. Dragons beget dragons, phoenixes beget phoenixes, mice give birth to children along the roof beams. Bodhidharma (the first patriarch of Zen Buddhism in China) did not understand Zen, and traveled through Wei and Liang, engaging in empty talk.

Natural nobility is extraordinary, standing with hands clasped in the painted hall. If dragons and snakes transform, it would turn into deliberately brandishing knives and spears. (Pin Jixiang)

Zongjian Falin, Volume 52

【English Translation】 Turning the key of the crown chakra, falling flowers and flowing water are all in harmony. (Ruo Binrong) Three sentences are completely divided, many emotions are unbearable to hear. Only then do I realize that the beauty of spring has no high or low, and I foolishly tell the truth to you. (Wu Yizhao) Cutting off all rivers, words are exhausted, principles and facts merge, and the conversation begins to be complete. Where to go with horns on the head, let the solitary peak and wild grass sleep peacefully. (Shi Shuo Zi) In the pot are the sun and moon, and on the hill is the spring. A unique fragrance permeates the neighborhood. The painted pavilion suddenly opens, and the windows are cold. Waving the whip is in vain for the one who points the way. (Zi Qinghao) The seventeenth generation from Dajian Chan Master Yian Shen of Guangxiao Temple in Wenzhou (Zhongzhu Miaosi) Ascending the hall. 1929, meeting without shaking hands. 39 is 27, blowing the bili (a type of flute) at the fence. Recalling little Shakyamuni (the young form of Shakyamuni Buddha), holding his knees with both hands. Do you know? Is it real? Maha Prajna Paramita (Great wisdom reaching the other shore). The cold and stern do not roll up the beaded curtain, the moon is quiet and gently knocks on the jade chime. Suddenly awaken the universe, directly attaining the proof of no birth. (Yinhang Fu) Paddling the table, a night tide rises in the heart of the river, the water and sky are clear, and the moon wheel is high. Roaming fish recognize the meaning of the hook, do not fail the blue silk brushing the sea waves. (He Lun Zhou) Willows and reeds, autumn at the head of the shoal, a light boat is released in the misty waves. The raging waves are silent at night, and the peaks are cold, only the green vines float on the water. (Ying Zhangjie) Billows of ten thousand feet arise from the mouth, and the spring air surges a thousand fathoms in the chest. Chewing the universe to pieces leaves nothing, and speaking from the depths of the liver and intestines makes the conversation even deeper. (Pin Jixiang) Guangxiao's ascending the hall. Dragons beget dragons, phoenixes beget phoenixes, mice give birth to children along the roof beams. Bodhidharma (the first patriarch of Zen Buddhism in China) did not understand Zen, and traveled through Wei and Liang, engaging in empty talk. Natural nobility is extraordinary, standing with hands clasped in the painted hall. If dragons and snakes transform, it would turn into deliberately brandishing knives and spears. (Pin Jixiang) Zongjian Falin, Volume 52

. 1297 宗鑒法林

宗鑒法林卷五十三

集云堂　編

大鑒下七世

福州玄沙師備禪師(雪峰存嗣)

因雪峰召曰。備頭陀何不遍參去。師曰。達磨不來東土。二祖不往西天。峰然之。

驀然趯倒便知休。百粵青山更不游。從此七閩江上月。至今空照釣魚舟。(佛國白)

釣魚船上謝三郎。趯倒須彌返故鄉。應笑途中未歸客。伶俜旅泊向它邦。(本覺一)

玄沙示眾。諸方老宿盡道接物利生。且問汝。祇如盲聾瘖啞三種病人作么生接。若拈槌豎拂。它眼且不見。共它說話。耳又不聞。教它說。又說不得。若接不得。佛法無靈驗。時有僧出曰。三種病人和尚還許人商量否。師曰。許。汝作么生商量。僧珍重出。師曰不是不是。地藏琛出曰。某甲有眼耳口。和尚作么生接。師曰慚愧。便歸方丈。

雲門因僧請益。門云禮拜著。僧拜起。門以拄杖挃之。僧乃退後。門云汝不是患盲。復喚近前來。僧才進前。門云汝不是患聾。又云還會么。云不會。門云汝不是患啞。其僧有省。　法眼益云。我當時見羅漢舉此僧語。便會三種病人。　云居錫云。祇如此僧會不會。若道會。玄沙又道不是。若是不會。法眼為什麼道我因此僧語便會三種病人。　翠巖芝云。早知燈

【現代漢語翻譯】 現代漢語譯本

1297 宗鑒法林

宗鑒法林卷五十三

集云堂 編

大鑒下七世

福州玄沙師備禪師（雪峰存嗣）

因雪峰召見說：『備頭陀為何不去各處參學？』師說：『達磨（Bodhidharma，菩提達摩）不來東土，二祖（the Second Patriarch，慧可）不往西天。』雪峰認可了他的說法。

驀然一跤跌倒便知休歇，百粵青山更不再游。從此七閩江上的月亮，至今空自照著釣魚的船。（佛國白）

釣魚船上的謝三郎，一跤跌倒須彌山（Mount Sumeru）返回故鄉。應笑途中尚未歸家的旅客，孤零零地寄居在他鄉。（本覺一）

玄沙向大眾開示說：『各方老宿都說接引眾生，利益眾生。』且問你們，如果遇到盲、聾、瘖啞三種病人，該如何接引？如果拈起槌子，豎起拂塵，他們的眼睛看不見。和他們說話，耳朵又聽不見。教他們說話，又說不出來。如果接引不了，佛法就沒有靈驗。當時有僧人出來說：『這三種病人，和尚還允許人商量嗎？』師說：『允許。你打算怎麼商量？』僧人作揖退下。師說：『不是，不是。』地藏琛出來說：『我某甲有眼有耳有口，和尚您打算怎麼接引？』師說：『慚愧。』便回到方丈。

雲門因僧人請教，雲門說：『禮拜。』僧人拜起，雲門用拄杖擊打他。僧人於是退後。雲門說：『你不是患了盲病。』又叫他近前來。僧人才走上前，雲門說：『你不是患了聾病。』又問：『會了嗎？』僧人說：『不會。』雲門說：『你不是患了啞病。』那僧人有所領悟。法眼益說：『我當時見到羅漢舉這個僧人的話，便領會了三種病人。』云居錫說：『就這個僧人，他到底是會了還是不會？如果說會了，玄沙又說不是。如果說不會，法眼為什麼說我因此僧人的話便領會了三種病人？』翠巖芝說：『早知燈』

【English Translation】 English version

1297 Zongjian Falin

Zongjian Falin, Volume 53

Compiled by Jiyun Hall

The Seventh Generation Under Dajian

Chan Master Xuansha Shibei of Fuzhou (Successor of Xuefeng Cun)

Because Xuefeng summoned him and said, 'Why doesn't Head Monk Bei go and visit various places?' The Master said, 'Bodhidharma (達磨) did not come to the Eastern Land, and the Second Patriarch (二祖) did not go to the Western Heaven.' Xuefeng approved of this.

Suddenly stumbling and falling, one knows to rest. The green mountains of Baiyue are no longer visited. From then on, the moon over the Qimin River has been shining in vain on the fishing boats until now. (Baifo of Foguo)

Thank you, Third Son, on the fishing boat. Stumbling and falling, Mount Sumeru (須彌山) returns to the homeland. One should laugh at the travelers on the road who have not yet returned home, drifting alone in a foreign land. (Benjue Yi)

Xuansha addressed the assembly, saying, 'All the old monks in various places say they receive beings and benefit beings.' But let me ask you, how do you receive three kinds of sick people: the blind, the deaf, and the mute? If you raise a mallet or hold up a whisk, their eyes cannot see it. If you speak to them, their ears cannot hear it. If you teach them to speak, they cannot speak. If you cannot receive them, the Buddha-dharma has no efficacy.' At that time, a monk came out and said, 'Venerable, are we allowed to discuss these three kinds of sick people?' The Master said, 'Yes. How do you intend to discuss it?' The monk bowed and withdrew. The Master said, 'No, no.' Dizang Chen came out and said, 'I, this humble one, have eyes, ears, and a mouth. How does the Venerable receive me?' The Master said, 'Ashamed.' Then he returned to his room.

Yunmen, because a monk asked for instruction, Yunmen said, 'Bow.' The monk bowed and rose, and Yunmen struck him with his staff. The monk then retreated. Yunmen said, 'You are not suffering from blindness.' Then he called him to come closer. Only when the monk came forward did Yunmen say, 'You are not suffering from deafness.' Then he asked, 'Do you understand?' The monk said, 'I do not understand.' Yunmen said, 'You are not suffering from muteness.' That monk had an awakening. Fayan Yi said, 'When I saw Luohan cite this monk's words, I understood the three kinds of sick people.' Yunju Xi said, 'Regarding this monk, did he understand or not? If you say he understood, Xuansha said no. If you say he did not understand, why did Fayan say that he understood the three kinds of sick people because of this monk's words?' Cuiyan Zhi said, 'Had I known the lamp...'

是火。飯熟已多時。　翠峰顯舉了便喝云。者盲聾瘖啞漢。若不是雲門。驢年去。如今有底或拈槌豎拂。它又不管。教伊近前。它又不來。問還會么。它又不應。諸方還奈何得么。翠峰若不奈何汝者一隊驢漢。又堪作什麼。以拄杖一時趁散　云居元云。地藏如龍無角。似蛇有足。玄沙祇有先鋒且無殿後。兩人病在膏肓。針藥之所不到。山僧為你諸人點破。拈拄杖云。棒頭有眼明如日。要識真金火里看。　本覺一云。雲門翠峰也是因風吹火。見兔放鷹。爭如地藏逆水之波。當時聞玄沙恁么道。便出衆云某甲有眼耳口請師接待。它道慚愧便乃呵呵大笑。非但玄沙。盡西天此土諸佛諸祖。被者一拶不免退身有分。驀拈拄杖云。放過則不可。　龍門遠云。祇如諸人有雙眼。又何曾見來。有雙耳又何曾聞來。有片舌又何曾說來。既無說無聞無見。何處有色聲香味事。然雖如是。能有幾人到者般田地。　徑山杲云。者僧雖悟去。祇悟得雲門禪。若是玄沙禪。更買草鞋行腳。　天童覺云。雲門平展。者僧實酬。且道甚麼處是者僧悟處。不救之疾。難為針艾。　天寧琦云。玄沙雲門氣急殺人。彼自無瘡勿傷之也。　笑巖寶云。雲門當時不合放過者僧。反使它患盲聾瘖啞無有休日。何故。殺人須教死。作鬼也光鮮。　古南門云。種穀不生

【現代漢語翻譯】 現代漢語譯本 是火。（指某種狀態或現象非常明顯）飯已經熟了很久了。 翠峰禪師顯露並舉起（某種事物），然後呵斥道：『這個又盲又聾又啞的人，如果不是雲門禪師，要到驢年才能明白。』現在有人拿起槌子或豎起拂塵，它（指上述盲聾瘖啞漢）又不理會。教它走近前來，它又不來。問它是否明白，它又不應答。各方禪師還能拿它怎麼樣呢？如果翠峰我都沒辦法對付你們這些像驢一樣的傢伙，那還能做什麼呢？』用拄杖一下子將他們驅散。 云居元禪師說：『地藏菩薩像龍一樣，卻沒有角；像蛇一樣，卻有腳。玄沙禪師只有先鋒，卻沒有殿後。』（比喻兩人都有缺陷）兩人的病已經深入膏肓，針藥都無法醫治。我為你們大家點破：』拿起拄杖說：『棒頭有眼，明亮如太陽，要識別真金，需在火里看。』 本覺禪師說：『雲門禪師和翠峰禪師也只是因風吹火，見兔放鷹（比喻抓住時機）。怎比得上地藏菩薩逆水行舟的氣魄。』當時如果我聽到玄沙禪師這樣說，便會站出來說：『我某甲有眼耳口，請禪師接待。』如果玄沙禪師說『慚愧』，然後哈哈大笑，那麼非但玄沙禪師，就連西天和此土的所有佛和祖師，被這一逼問，也免不了退避三舍。』猛然拿起拄杖說：『放過就不可收拾了。』 龍門遠禪師說：『就像各位有雙眼，又何曾真正見過？有雙耳，又何曾真正聽過？有片舌，又何曾真正說過？既然無說、無聞、無見，哪裡來的色、聲、香、味等事？』雖然如此，能達到這種境界的又有幾人呢？』 徑山杲禪師說：『這個僧人雖然有所領悟，但只是領悟了雲門禪。如果是玄沙禪，還要重新買草鞋去行腳參學。』 天童覺禪師說：『雲門禪師平鋪直敘，這個僧人確實酬答了。』那麼，這個僧人的領悟之處在哪裡呢？不治之癥，難以用鍼灸治療。 天寧琦禪師說：『玄沙禪師和雲門禪師氣勢逼人。他們自己沒有瘡疤，所以也不怕別人揭。』 笑巖寶禪師說：『雲門禪師當時不應該放過這個僧人，反而使他患上盲聾瘖啞，沒有休息的時候。』為什麼呢？殺人就要殺死，做鬼也要光鮮。』 古南門禪師說：『播種穀子卻不生長。』

【English Translation】 English version It is fire. (Referring to a state or phenomenon being very obvious). The rice has been cooked for a long time. Zen Master Cuifeng manifested and raised (something), then scolded: 'This blind, deaf, and mute man, if it weren't for Zen Master Yunmen, would not understand until the year of the donkey.' Now someone picks up a mallet or raises a whisk, and it (referring to the aforementioned blind, deaf, and mute man) ignores it. Tell it to come closer, and it won't come. Ask it if it understands, and it won't answer. What can the Zen masters of all directions do with it? If I, Cuifeng, can't deal with you donkey-like fellows, then what else can I do?' He scattered them all at once with his staff. Zen Master Yunju Yuan said: 'Dizang Bodhisattva is like a dragon, but has no horns; like a snake, but has feet.' (Metaphorically, both have defects) Zen Master Xuansha only has a vanguard, but no rearguard. The illnesses of both are deep in the marrow, and needles and medicine cannot cure them. I will reveal it to you all: 'He picked up his staff and said: 'The head of the staff has eyes, as bright as the sun; to recognize true gold, look in the fire.' Zen Master Benjue said: 'Zen Master Yunmen and Zen Master Cuifeng are just like blowing on a fire with the wind, releasing a hawk when seeing a rabbit (metaphor for seizing the opportunity). How can they compare to Dizang Bodhisattva's spirit of going against the current?' At that time, if I heard Zen Master Xuansha say this, I would stand up and say: 'I, so-and-so, have eyes, ears, and a mouth; please receive me, Zen Master.' If Zen Master Xuansha said 'Ashamed' and then laughed heartily, then not only Zen Master Xuansha, but all the Buddhas and Patriarchs of the Western Heaven and this land would inevitably retreat in the face of this questioning.' He suddenly picked up his staff and said: 'Once let go, it cannot be recovered.' Zen Master Longmen Yuan said: 'Just like you all have eyes, but have you ever truly seen? You have ears, but have you ever truly heard? You have a tongue, but have you ever truly spoken? Since there is no speaking, no hearing, no seeing, where do the matters of form, sound, smell, taste, etc., come from?' Even so, how many people can reach this state?' Zen Master Jingshan Gao said: 'Although this monk has some understanding, he has only understood Yunmen Zen. If it were Xuansha Zen, he would have to buy straw sandals again to travel and study.' Zen Master Tiantong Jue said: 'Zen Master Yunmen stated it plainly, and this monk indeed responded.' Then, where is this monk's point of understanding? An incurable disease is difficult to treat with acupuncture. Zen Master Tianning Qi said: 'Zen Master Xuansha and Zen Master Yunmen are aggressive and intimidating. They have no scars themselves, so they are not afraid of others exposing them.' Zen Master Xiaoyan Bao said: 'Zen Master Yunmen should not have let this monk go at that time, but instead made him suffer from blindness, deafness, and muteness, without rest.' Why? To kill, one must kill completely; to be a ghost, one must be glorious.' Zen Master Gunanmen said: 'Sowing seeds but not growing crops.'

豆。者僧既是盲聾瘖啞底。因甚卻向雲門言下省去。驢漢還會么。擊拂子云。上士一決一切了。中下多聞多不信。　梅山相云。者里又且不然。諸人若向拈槌豎拂上相見。不如盲底。若向語言三昧上摸索。不如聾底。若逞驢唇馬㭰而作伎倆。不如啞底。且道作么生即得。無影樹頭擒木馬。不濕波中捉活魚。

盲聾瘖啞。杳絕機宜。天上天下。堪笑堪悲。離朱不辨正色。師曠豈識玄絲。爭如獨坐虛牕下。葉落花開自有時。復云。還會么。無孔鐵錘。(翠峰顯)

退後近前兼對辨。相逢邂逅難回面。春風驀地撼庭前。還見落花千萬片。(白雲端)

玄沙以毒出人毒。三種病人同一屋。堪笑雲門老古錐。河裡失錢河裡捷。(或庵體)

盲聾瘖啞不相干。莫被玄沙恣熱瞞。一句與君重剖露。老君頭戴楮皮冠。(晦室明)

曲設多方驗作家。有誰親見老玄沙。耳聾口啞眼睛瞎。五濁眾生數似麻。(橫川珙)

盲聾瘖啞。風流瀟灑。泄漏天機。之乎者也。(天愚寶)

玄沙因韋監軍曰曹山和尚甚奇怪。師乃問撫州取曹山幾里。韋指旁僧曰上座曾到曹山否。僧曰到來。韋曰撫州取曹山幾里。僧曰一百二十里。韋曰與么則上座不到曹山。韋卻起身禮拜師。師曰監軍卻須拜此僧。此僧卻具慚

【現代漢語翻譯】 現代漢語譯本： 豆。這個僧人既然是盲、聾、啞的，為什麼卻在雲門禪師的言語下領悟了呢？你們這些蠢人會理解嗎？（禪師）拿起拂塵說：『上等根器的人一決斷就一切都了悟了，中等和下等根器的人聽得越多越不相信。』 梅山禪師說：『這裡又不一樣了。你們如果從拈起槌子、豎起拂塵這些動作上尋求真理，還不如盲人；如果從語言文字的玄妙之處去摸索，還不如聾子；如果逞著能說會道而賣弄伎倆，還不如啞巴。』那麼，怎樣才能領悟呢？在沒有影子的樹上捕捉木馬，在不濕的水波中捉住活魚。 盲、聾、啞，與外界隔絕，無法溝通。天上天下，既可笑又可悲。離朱（古代視力極好的人）不能分辨正色，師曠（古代著名的音樂家）豈能識別玄妙的琴絃。不如獨自坐在空虛的窗下，看葉落花開，自有其時。 又說：『會了嗎？』無孔鐵錘！（翠峰顯禪師） 退後、近前，加上辯論，相逢、邂逅，難以回頭。春風突然搖動庭院前的樹木，還能看見無數飄落的花瓣。（白雲端禪師） 玄沙禪師用毒來攻破別人的毒。三種病人住在同一間屋子裡。可笑雲門禪師這個老古錐（指老練的禪師），在河裡丟了錢卻在河裡迅速找回。（或庵體禪師） 盲、聾、啞互不相干，不要被玄沙禪師的熱情所迷惑。一句真話與你們徹底剖析：老君（老子）頭上戴著楮皮做的帽子。（晦室明禪師） 巧妙地設定多種方法來檢驗修行人，有誰親眼見過老玄沙禪師？耳聾、口啞、眼睛瞎，五濁惡世的眾生多如麻。（橫川珙禪師） 盲、聾、啞，風流瀟灑。泄漏天機，之乎者也。（天愚寶禪師） 玄沙禪師因為韋監軍說曹山和尚非常奇怪。玄沙禪師於是問：從撫州到曹山有多少路？韋監軍指著旁邊的僧人說：『這位上座曾經到過曹山嗎？』僧人說：『到過。』韋監軍說：『從撫州到曹山有多少路？』僧人說：『一百二十里。』韋監軍說：『這麼說，上座沒有到過曹山。』韋監軍卻起身禮拜玄沙禪師。玄沙禪師說：『監軍應該拜這位僧人，這位僧人才有慚愧之心。』

【English Translation】 English version: Bean. Since this monk is blind, deaf, and mute, why did he attain enlightenment under Yunmen's words? Do you dullards understand? (The Chan master) picked up the whisk and said: 'Superior beings understand everything with one decisive action; those of middle and lower capacity hear more but believe less.' Meishan said: 'It's different here. If you seek truth in the act of picking up a mallet or raising a whisk, you are worse off than the blind; if you grope for it in the subtleties of language, you are worse off than the deaf; if you show off your eloquence and make a display, you are worse off than the mute.' So, how can one attain enlightenment? Catch a wooden horse on a shadowless tree, catch a live fish in non-wetting waves. Blindness, deafness, and muteness, cut off from the outside world, unable to communicate. Above and below heaven, both laughable and pitiable. Li Zhu (a person with extremely good eyesight in ancient times) cannot distinguish the correct color, how could Shi Kuang (a famous musician in ancient times) recognize the profound strings? It is better to sit alone under an empty window, watching the leaves fall and the flowers bloom, each in its own time. Again, he said: 'Do you understand?' A hammer without holes! (Cui Feng Xian) Retreating, advancing, and debating, meeting and encountering, it is difficult to turn back. The spring breeze suddenly shakes the trees in front of the courtyard, and you can still see countless falling petals. (Bai Yun Duan) Chan Master Xuansha uses poison to break through other people's poison. Three sick people live in the same room. It is laughable that the old Yunmen (referring to an experienced Chan master) lost money in the river but quickly found it in the river. (Huo An Ti) Blindness, deafness, and muteness are unrelated, do not be deceived by the enthusiasm of Chan Master Xuansha. One true sentence to thoroughly analyze with you: Lao Jun (Lao Tzu) wears a hat made of paper mulberry bark on his head. (Hui Shi Ming) Cleverly setting up various methods to test practitioners, who has personally seen the old Chan Master Xuansha? Deaf ears, mute mouth, blind eyes, the sentient beings of the five turbidities are as numerous as hemp. (Heng Chuan Gong) Blindness, deafness, and muteness, romantic and unrestrained. Leaking heavenly secrets, 'zhi hu zhe ye' (meaningless classical Chinese particles). (Tian Yu Bao) Chan Master Xuansha, because Military Inspector Wei said that the monk Caoshan was very strange. Chan Master Xuansha then asked: How far is it from Fuzhou to Caoshan? Military Inspector Wei pointed to the monk next to him and said: 'Has this monk ever been to Caoshan?' The monk said: 'I have been there.' Military Inspector Wei said: 'How far is it from Fuzhou to Caoshan?' The monk said: 'One hundred and twenty li.' Military Inspector Wei said: 'In that case, the monk has not been to Caoshan.' Military Inspector Wei then got up and bowed to Chan Master Xuansha. Chan Master Xuansha said: 'The Military Inspector should bow to this monk, this monk has a sense of shame.'

愧。

云居錫云。甚處是此僧具慚愧處。若檢點得出。許你有行腳眼。　承天宗云。者僧可悲可痛。直饒玄沙具金剛眼睛。蹉過韋監軍了也。　法林音云。說甚麼蹉過。監軍直是個龍頭蛇尾漢。當時待者僧云曾到。便作禮三拜。欲觀主人。先觀所使。者慚愧卻是玄沙自取。

玄沙見僧來禮拜乃曰。因我禮你。

夫子不識字。達磨不會禪。玄沙無此語。切莫妄流傳。(徑山杲)

因我得禮你。牽牛去飲水。岸上蹄蹋蹄。水中㭰對㭰。(高庵悟)

因我得禮你。崑崙臥潭底。雖然浪拍天。身上無滴水。(雪堂行)

老鼠咬生鐵。十分滋味別。貓兒左右看。嚥唾也不徹。(正堂辨)

因我得禮你。事從丁屬起。誰知白蘋風。不在秋江里。(天目禮)

因我得禮你。花開世界起。蜂蝶競頭來。於斯難下㭰。(曹源金)

玄沙因韋監軍曰。占波國人語稍難辨。何況五天梵語還有人辨得么。師提起橐子曰。識得者個即辨得。

雲門偃云。玄沙何用繁詞。又云。適來道什麼。　承天怡云。玄沙被監軍一問。直得額頭汗出口里膠生。雲門直饒肘臂不向外曲。也是賊過張弓。

玄沙一日普請往海阮斫柴。見一虎。天龍曰和尚虎。師曰是汝虎。歸院后。龍問適來見虎

【現代漢語翻譯】 現代漢語譯本：

愧。

云居錫說：『這個僧人哪裡有慚愧之處？如果能檢查出來，就認可你有行腳的眼力。』承天宗說：『這個僧人可悲可嘆。即使玄沙有金剛的眼睛，也錯過了韋監軍。』法林音說：『說什麼錯過？監軍簡直是個虎頭蛇尾的人。當時如果等這個僧人說曾經到過，就向他作禮三拜，想要觀察主人，先觀察他的使者。這慚愧卻是玄沙自己招來的。』

玄沙看見僧人來禮拜，就說：『因為我才讓你禮拜。』

徑山杲說：『夫子不識字，達摩不會禪，玄沙沒有說過這樣的話，千萬不要胡亂流傳。』

高庵悟說：『因為我才讓你禮拜，牽牛去飲水。岸上的蹄印踩著蹄印，水中的倒影對著倒影。』

雪堂行說：『因為我才讓你禮拜，崑崙山臥在潭底。雖然波浪拍打著天，身上卻沒有一滴水。』

正堂辨說：『老鼠咬生鐵，十分滋味特別。貓兒左右看，想吞嚥也嚥不下去。』

天目禮說：『因為我才讓你禮拜，事情從丁屬開始。誰知道白蘋的風，不在秋江里。』

曹源金說：『因為我才讓你禮拜，花開世界生起。蜂蝶爭先恐後地來，在這裡難以插手。』

玄沙因為韋監軍說：『占波國（Champa，古代東南亞國家）的人說話稍微難以辨別，何況五天（India，古代印度）的梵語還有人能辨別嗎？』玄沙提起橐子（tuo zi，布袋）說：『認識這個就能辨別。』

雲門偃說：『玄沙何必用這麼多話。』又說：『剛才說什麼？』承天怡說：『玄沙被監軍一問，嚇得額頭冒汗，口裡發黏。雲門即使肘臂不向外彎曲，也是賊走了才張弓。』

玄沙一日帶領大眾去海阮砍柴，看見一隻老虎。天龍說：『和尚，老虎！』玄沙說：『是你的老虎。』回到寺院后，天龍問：『剛才看見老虎』

【English Translation】 English version:

Shame.

Yunju Xi said: 'Where is this monk's sense of shame? If you can discern it, I'll acknowledge you have the eye of a traveling monk.' Cheng Tianzong said: 'This monk is pitiable and lamentable. Even if Xuansha had the eyes of Vajra, he would have missed Military Supervisor Wei.' Falin Yin said: 'What do you mean missed? The military supervisor is simply a person who starts strong but finishes weak. If he had waited for the monk to say he had been there, then bowed to him three times, wanting to observe the master, first observe his messenger. This shame is something Xuansha brought upon himself.'

Xuansha, seeing a monk coming to bow, then said: 'It is because of me that you bow to me.'

Jingshan Gao said: 'Confucius didn't know how to read, Bodhidharma didn't understand Chan, Xuansha never said such a thing, don't spread it around recklessly.'

Gao'an Wu said: 'It is because of me that you bow to me, leading the ox to drink water. On the bank, hoofprints step on hoofprints, in the water, reflections face reflections.'

Xuetang Xing said: 'It is because of me that you bow to me, Mount Kunlun lies at the bottom of the pool. Although the waves beat the sky, there is not a drop of water on its body.'

Zhengtang Bian said: 'A mouse bites raw iron, the taste is especially different. The cat looks left and right, unable to swallow even its saliva.'

Tianmu Li said: 'It is because of me that you bow to me, things start from the Ding attribute. Who knows the wind of white duckweed is not in the autumn river.'

Caoyuan Jin said: 'It is because of me that you bow to me, the world arises with the opening of flowers. Bees and butterflies compete to come, it is difficult to intervene here.'

Xuansha, because Military Supervisor Wei said: 'The people of Champa (Champa, an ancient Southeast Asian country) speak with a slightly difficult accent to distinguish, let alone the Sanskrit of the Five Indies (India, ancient India), is there anyone who can distinguish it?' Xuansha picked up his tuo zi (tuo zi, cloth bag) and said: 'Recognizing this, you can distinguish it.'

Yunmen Yan said: 'Why did Xuansha use so many words?' He also said: 'What did you say just now?' Cheng Tianyi said: 'Xuansha was so frightened by the military supervisor's question that sweat poured from his forehead and his mouth became sticky. Even if Yunmen's elbows and arms don't bend outward, it's still like drawing the bow after the thief has left.'

One day, Xuansha led the assembly to Hai Ruan to chop firewood and saw a tiger. Tianlong said: 'Venerable, a tiger!' Xuansha said: 'It's your tiger.' After returning to the monastery, Tianlong asked: 'Just now, seeing the tiger'

。云是汝虎。尊意如何。師曰。娑婆世界有四種重障。若人透得。許汝出陰界。

翠峰顯云。要與人天為師。前面端的是虎。　東禪齊云。古人見了道我身心如。天地虛空如。今人還透得么。　徑山杲代天龍進語云。也知和尚為人切。　天寧琦云。畢竟是個什麼。隨例道虎。蝦跳不出鬥。　理安問云。天龍拋磚。玄沙引玉。翻手覆手。一直一曲。賺卻多少人。性命不留。妄生捏目。山僧今日據令而行去也。卓拄杖喝一喝。　寶壽方云。玄沙天龍互相屈辱。各自喪身失命了也。還有為二老出一隻手者么。前虎后虎急須看取。凜冽威風生獰爪距。今古樵人不回顧。喪身失命知何數。若回顧。雄雄坐斷山前路。(佛慧泉)

山中有虎人。市上有人虎。當磨笑里刀。利牙爪可怖。寄語花貍奴。莫教渠上樹。(慧受深)

前面有虎。元來是汝。更問如何。冤苦冤苦。(月堂昌)

玄沙一日遣僧送書上雪峰。峰開緘惟白紙三幅。問僧會么。曰不會。峰曰。不見道。君子千里同風。僧回舉似師。師曰山頭老和尚蹉過也不知。

明招謙云。玄沙三幅白紙。爭奈文彩已彰。雪峰千里同風。何故不知蹉過。不見道。養子莫教大。大了好罵爺。　五祖戒出語云。將謂鬍鬚赤。　黃龍南云。雪峰不道無長處。既

被玄沙識破。直至如今說不出。　雲門澄云。玄沙孟春猶寒。雪峰千里同風。總是開書後語。未開書已前作么生道。

三番白紙問寒暄。千里同風月滿船。奪得高標全用處。蟠蛇口內打鞦韆。(丹霞淳)

玄沙象骨眼睛烏。白紙三番便當書。千里同風多錯會。一條拄杖兩人扶。(慈受深)

蹋翻漁艇承家業。笑出蘆花月正圓。地闊天長三幅紙。同風千里為誰宣。(佛心才)

白紙三張通訊去。展開千里卻同風。陽春轉入邊笳曲。不是風吹別調中。(佛性泰)

鵽𩾗夜夜連聲叫。月下同人不忍聞。啼得血流無用處。不如緘口過殘春。(文殊道)

玄沙示眾。深山懸崖千年萬年。人跡不到處還有佛法也無。若道有。喚甚麼作佛法。若道無。佛法即有不到處。

西渡金云。我不與么道。紅塵鬧市千人萬人藂沓處。還有佛法也無。若道有。喚甚麼作佛法。若道無。佛法即有不到處。　昆巖璨云。昆巖又且不然。舌尖上㭰皮邊。橫說豎說千句萬句。還有佛法也無。若道有。喚甚麼作佛法。若道無。佛法即有不到處。有傍不甘者出來。別通訊息看。如無。三十棒且待別時。

玄沙因雪峰示眾。世界闊一尺。古鏡闊一尺。世界闊一丈。古鏡闊一丈。師指火爐曰。火爐闊多少。峰曰

如古鏡闊。師曰老和尚腳跟未點地在。

鏡清怤問僧。為復古鏡致火爐與么闊。火爐致古鏡與么大。　西院明云。與么問人。也未可在。　雲門偃云。餿飯泥茶爐。　昭覺勤云。現成公案。古鏡本非火爐。打破羅籠。火爐即是古鏡。若非父子相投。怎見赤心片片。祇如玄沙道。者老漢腳跟未點地在。諸人畢竟作么生會。　天奇瑞雲。且道世界誰世界。古鏡誰古鏡。不可逐境打作兩橛。豎拄杖云。者是世界。者是古鏡。若然。直下承當。坐斷雪峰玄沙。大丈夫切忌鬼窟裡虛延歲月。

世界能將古鏡齊。言中辨的卻成迷。白雲起處青山秀。天曉依前月落西。(象田卿)

十方世界一面鏡。鏡里看形未足真。摸著鼻孔渠是我。那時方見本來人。(懶庵樞)

一幅素縑才織就。短長恰好稱郎情。鴛鴦一對鳴秋水。縱有僧繇畫不成。(云岸岳)

無端平地起清風。搖拽陰濃花影重。夜倚江樓閑極目。胡笳吹過海門東。(正范楷)

玄沙南遊。莆田縣排百戲迎接。來日師問小塘長老。昨日許多諠鬧向甚處去也。塘提起衲衣角。師曰料掉沒交涉。

法眼益別云。昨日有多少喧鬧。　清涼欽云。今日更好笑。　溈山喆云。大溈則不然。忽有問。遂鳴指一下。如有衲子出來云料掉沒交涉。卻

肯它。何故。大丈夫捋虎鬚也是本分。且道利害在甚麼處。　黃龍新云。扶豎宗乘。須是小塘長老始得。玄沙因甚道料掉沒交涉。我即不然。有人問但云。天共白雲曉。水和明月流。　昭覺勤云。或問山僧。祇向道又是從頭起。它若道料掉沒交涉。劈脊便棒。何故。曹溪波浪如相似。無限平人被陸沉。　博山來云。人將語探。水將杖探。烈火里辨真金。鬧市裡識天子。袈裟下認取老僧。玄沙小塘斯人也。縱然蓋覆將來。口苦心甜。更有事在。

夜壑藏舟。澄源著棹。魚龍未知水為命。折箸不妨聊一攪。謝三郎。小塘老。涵蓋箭鋒。探竿影草。潛縮也。老龜巢。蓮遊戲也。華鱗弄藻。(天童覺)

今日靜悄悄。昨日鬧啾啾。風定花猶落。鳥鳴山更幽。(北澗簡)

花里客。酒中仙。秋歸玉塞春不還。落花啼鳥紛紛亂。洞戶山牕寂寂間。峽里誰知有人事。群中遙望空雲山。(鐵容玄)

玄沙問鏡清。教中道。菩薩不見一法為大過失。且道不見什麼法。清指露柱曰莫是不見者個法么。師曰。浙中清水白米從你吃。佛法未夢見在。

同安顯別鏡清語云。也知和尚不造次。　翠峰顯云。大小鏡清被玄沙熱瞞。我當時若見。但向道靈山授記未到如此。　溈山喆云。若不是鏡清。幾乎忘前失后。何故

【現代漢語翻譯】 現代漢語譯本： 肯它（為什麼）。什麼緣故。大丈夫捋虎鬚也是應有的本分。那麼，利害的關鍵在哪裡呢？ 黃龍新禪師說，扶持宗門，必須是小塘長老這樣的人才行。玄沙（玄沙師備禪師）為什麼說『料掉沒交涉』（意為：估計、推測都沒有用）？我卻不這樣認為。有人問我，我就說：『天共白雲曉，水和明月流』。 昭覺勤禪師說，如果有人問我，我就直接說『又是從頭起』。如果他回答『料掉沒交涉』，就劈頭蓋臉地打他。為什麼？因為『曹溪波浪如相似，無限平人被陸沉』（意為：曹溪的禪法看似相同，卻讓無數普通人沉淪）。 博山來禪師說，人可以用語言試探，水可以用竹竿試探。要在烈火中辨別真金，在鬧市中識別天子。在袈裟下認出老僧。玄沙和小塘都是這樣的人。即使掩蓋起來，也是口苦心甜。還有更重要的事。 夜壑藏舟，澄源著棹。魚龍未知水為命，折箸不妨聊一攪。謝三郎，小塘老。涵蓋箭鋒，探竿影草。潛縮也，老龜巢。蓮遊戲也，華鱗弄藻。（天童覺禪師） 今日靜悄悄，昨日鬧啾啾。風定花猶落，鳥鳴山更幽。（北澗簡禪師） 花里客，酒中仙。秋歸玉塞春不還。落花啼鳥紛紛亂，洞戶山牕寂寂間。峽里誰知有人事，群中遙望空雲山。（鐵容玄禪師） 玄沙問鏡清（僧人），教義中說，菩薩不見一法為最大的過失。那麼，不見的是什麼法？鏡清指著露柱說：『莫非是不見這個法嗎？』玄沙說：『浙中的清水白米讓你吃，佛法你還沒夢見過呢。』 同安顯禪師評論鏡清的話說：『也知道和尚不會隨便說話。』翠峰顯禪師說：『大小鏡清都被玄沙熱瞞（欺騙）。我當時如果見到，就直接說靈山授記還沒到這種程度。』溈山喆禪師說：『如果不是鏡清，幾乎要忘前失后了。』為什麼？

【English Translation】 English version: Ken ta (Why?). What is the reason? It is the duty of a great man to stroke a tiger's whiskers. Then, where is the key to the advantages and disadvantages? Zen Master Huanglong Xin said, 'To support the Zen sect, it must be someone like Elder Xiaotang.' Why did Xuansha (Zen Master Xuansha Shibei) say 'liao diao mei jiao she' (meaning: estimation and speculation are useless)? I don't think so. If someone asks me, I will say: 'The sky shares the dawn with white clouds, and the water flows with the bright moon.' Zen Master Zhaojue Qin said, 'If someone asks me, I will directly say 'It starts all over again.' If he answers 'liao diao mei jiao she', he will be beaten head-on. Why? Because 'The waves of Caoqi are similar, but countless ordinary people are submerged' (meaning: The Zen of Caoqi seems the same, but it makes countless ordinary people sink).' Zen Master Boshan Lai said, 'People can be tested with language, and water can be tested with bamboo poles. One must distinguish true gold in the raging fire and recognize the emperor in the bustling city. Recognize the old monk under the kasaya. Xuansha and Xiaotang are such people. Even if it is covered up, it is bitter in the mouth and sweet in the heart. There is something more important.' 'A boat is hidden in a night ravine, and a boat is moored at a clear source. Fish and dragons do not know that water is their life, and it doesn't hurt to stir it up with broken chopsticks. Xie Sanlang, old Xiaotang. The arrow point is covered, and the shadow of the pole is explored. Hidden and shrunk, the old turtle's nest. Lotus game, Huailin plays with algae.' (Zen Master Tiantong Jue) 'Today is quiet, yesterday was noisy. When the wind stops, the flowers still fall, and the birds sing, making the mountains more secluded.' (Zen Master Beijian Jian) 'A guest in the flowers, a fairy in the wine. Autumn returns to Yuse and spring does not return. Fallen flowers and crying birds are in chaos, and the cave doors and mountain windows are silent. Who knows that there are human affairs in the canyon, and from afar, one can only see the empty cloud mountains.' (Zen Master Tierong Xuan) Xuansha asked Jingqing (a monk), 'The doctrine says that a Bodhisattva not seeing a single dharma is the greatest mistake. Then, what dharma is not seen?' Jingqing pointed to the pillar and said, 'Could it be that this dharma is not seen?' Xuansha said, 'You eat the clear water and white rice of Zhejiang, but you haven't even dreamed of the Buddha-dharma.' Zen Master Tongan Xian commented on Jingqing's words, 'I also know that the monk would not speak casually.' Zen Master Cuifeng Xian said, 'Both big and small Jingqing were deceived by Xuansha. If I had seen it at that time, I would have directly said that the prophecy of Ling Mountain had not reached this level.' Zen Master Weishan Zhe said, 'If it weren't for Jingqing, I would have almost forgotten the past and lost the future.' Why?

。不逢別者終不開拳。　天童覺云。鏡清當時恁么答。玄沙末後恁么道。還相契也無。然則鏡清久不作佛法夢也。須是玄沙同參始得。　天童華云。鏡清放頑。佛也不奈伊何。若不是玄沙識破。幾被露柱吞卻。　天童杰云。二尊宿驀劄相逢。大似小兒則劇相似。佛法身心何在。乃舉應庵華語畢。喝一喝云。若教頻下淚。滄海也須干。

雪老門高兒女盛。又能情重貴天倫。把家幹蠱雖相似。也有貪杯落草人。(虛堂愚)

密機深設阱。利刃疾交鋒。汗馬無人識。重論蓋代功。(東叟穎)

線去絲來密密縫。言端語的意情濃。傍人覷破難藏掩。假作瞋容罵不通。(海舟慈)

梟唇鳺舌語鄉談。蘭臭心同雪刃寒。花落庭前飛玉露。塤篪吹向月中看。(湘翁沄)

物外人從物外游。西河獅子嶺南毬。風流難盡衷腸曲。𢹂手重將下玉樓。(寒松操)

玄沙因鏡清問。學人乍入叢林。乞師指個入路。師曰還聞偃溪水聲否。曰聞。師曰從者里入。

五祖演云。果是得入。一任四方八面。若也未然。輒不得離卻者里。　徑山杲云。若要真個得入。直須離卻者里。　天童杰云。三大老總是岐路相角。漆桶相揩。有甚快活處。山僧則不然。入之一字亦不喜聞。　天寧琦云。者里是什麼所在。離

【現代漢語翻譯】 現代漢語譯本： 不遇到告別的人，最終不會打開拳頭。天童覺禪師說：『鏡清當時那樣回答，玄沙最後那樣說，還相契合嗎？』既然如此，鏡清很久不做佛法的夢了。必須是玄沙的同參才能明白。天童華禪師說：『鏡清放任頑劣，佛也奈何不了他。如果不是玄沙識破，幾乎被露柱吞掉了。』天童杰禪師說：『兩位尊宿突然相遇，很像小孩子玩耍一樣。佛法的身心在哪裡？』於是舉完應庵的華語，喝一聲說：『如果教人頻頻流淚，滄海也會乾涸。』

雪老門庭高大，兒女眾多且興盛，又重情義，看重天倫。治理家事雖然像《易經》中的乾卦，也有貪杯而落草為寇的人。（虛堂愚禪師）

秘密地設定陷阱，鋒利的刀刃快速交鋒。汗馬功勞無人知曉，重新評論蓋世功勛。（東叟穎禪師）

線去絲來，密密縫合，言語真實，情意濃厚。旁邊的人看破了，難以隱藏掩蓋，假裝憤怒也罵不通。（海舟慈禪師）

像梟和鴟的口唇，像鵓鴣的舌頭，說著家鄉的方言。像蘭花一樣的心氣相投，像雪亮的刀刃一樣寒冷。花落在庭前，飛舞著像玉露，用塤和篪合奏，在月亮中欣賞。（湘翁沄禪師）

物外之人，在物外遨遊。西河的獅子，嶺南的球。難以窮盡的風流衷腸，攜手再次走下玉樓。（寒松操禪師）

玄沙（Xuan Sha，禪師名）因為鏡清（Jing Qing，禪師名）問：『學人剛入叢林，請老師指點一條入門的路徑。』玄沙禪師說：『你還聽到偃溪（Yan Xi，地名）的水聲嗎？』鏡清禪師說：『聽到。』玄沙禪師說：『從這裡入。』

五祖演（Wu Zu Yan，禪師名）禪師說：『如果真的得入，就任憑四方八面。如果還沒有，就絕對不能離開這裡。』徑山杲（Jing Shan Gao，禪師名）禪師說：『如果想要真正得入，就必須離開這裡。』天童杰（Tian Tong Jie，禪師名）禪師說：『三位老禪師總是在岔路上爭論，像漆桶互相摩擦。有什麼快樂的地方？我則不然，『入』這個字我也不喜歡聽到。』天寧琦（Tian Ning Qi，禪師名）禪師說：『這裡是什麼地方？離開又是什麼？』

【English Translation】 English version: Without encountering those who bid farewell, one will never open one's fist. Zen Master Tiantong Jue said, 'Jingqing answered in that way at that time, and Xuansha spoke in that way at the end. Do they still correspond?' If so, Jingqing has long ceased to dream of the Dharma. It must be a fellow practitioner of Xuansha to understand. Zen Master Tiantong Hua said, 'Jingqing indulges in stubbornness, and even the Buddha can do nothing about him. If Xuansha hadn't seen through it, he would have almost been swallowed by the pillar.' Zen Master Tiantong Jie said, 'The two venerable monks suddenly meet, much like children playing. Where is the body and mind of the Buddha Dharma?' Then, after reciting Ying'an's Huayu, he shouted, 'If you teach people to shed tears frequently, the vast sea will also dry up.'

The gate of Xue Lao is tall, the children are numerous and prosperous, and they value affection and kinship. Although managing the family affairs is similar to the Qian hexagram in the Book of Changes, there are also those who are greedy for wine and become outlaws. (Zen Master Xutang Yu)

Secretly setting traps, sharp blades quickly clash. The merits of the warhorse are unknown, and the world-shaking achievements are re-evaluated. (Zen Master Dongsou Ying)

The thread goes and the silk comes, closely sewn together, the words are true, and the affection is deep. Those who see through it from the side find it difficult to hide and cover up, and pretending to be angry cannot scold through. (Zen Master Haizhou Ci)

Like the lips of an owl and the tongue of a turtledove, speaking in the local dialect. Like the fragrance of orchids, hearts are in harmony, like a snow-bright blade, cold. Flowers fall in front of the courtyard, flying like jade dew, playing the xun and chi together, admiring in the moonlight. (Zen Master Xiangweng Yun)

A person beyond the world travels beyond the world. The lion of Xihe, the ball of Lingnan. The romantic feelings are endless, hand in hand, descending from the jade building again. (Zen Master Hansong Cao)

Xuansha (Xuan Sha, name of a Zen master) asked Jingqing (Jing Qing, name of a Zen master): 'A student has just entered the monastery, please teacher, point out a path to enter.' Zen Master Xuansha said, 'Do you still hear the sound of the Yanxi (Yan Xi, place name) water?' Zen Master Jingqing said, 'I hear it.' Zen Master Xuansha said, 'Enter from here.'

Zen Master Wuzu Yan (Wu Zu Yan, name of a Zen master) said, 'If you have truly entered, then let it be in all directions. If you have not, then you must not leave here.' Zen Master Jingshan Gao (Jing Shan Gao, name of a Zen master) said, 'If you want to truly enter, then you must leave here.' Zen Master Tiantong Jie (Tian Tong Jie, name of a Zen master) said, 'The three old Zen masters are always arguing on divergent paths, like lacquer buckets rubbing against each other. What is there to be happy about? I am not like that, I don't even like to hear the word 'enter'.' Zen Master Tianning Qi (Tian Ning Qi, name of a Zen master) said, 'What is this place? What is leaving?'

與不離更問阿誰。憶昔東溪日。花開葉落時。幾擬以黃金。鑄作鐘子期。　逕庭宗云。三大老動弦別調。縱奪可觀。若依正令當行。未免三十拄杖。何也。夜半太陽輝。天明日頭落。

天生碧眼崑崙兒。有藝過人自不知。幾度黑風翻大海。波心出沒自閑嬉。(白雲端)

風飄碎玉千峰雪。雨滴巖花萬國春。堪聽偃溪流水意。潺潺終日不聞聞。(羅漢南)

投老玄沙付鏡清。返聞來聽偃溪聲。如今洗耳滄浪在。誰肯臨流便濯纓。(旻古佛)

一派寒泉下翠微。玄沙招出為真機。鏡清雖向聞中入。流水何曾洗是非。(鐵山仁)

玄沙因僧問。承和尚有言。盡十方世界是一顆明珠。學人如何得會。師曰。盡十方世界是一顆明珠。用會作么。僧便休。來日師卻問。盡十方世界是一顆明珠。汝作么生會。曰盡十方世界是一顆明珠。用會作么。師曰知汝在鬼窟里作活計。

報慈遂云。一般恁么道。為甚麼卻成鬼窟去。　翠峰顯別玄沙語云。諸方即得。我者里不得。

玄沙因大眾參次。聞燕子聲乃曰。深談實相。善說法要。便下座。時有僧請益曰某甲不會。師曰。去。誰信汝。

紫燕飛來繞畫梁。不辭倒腹與傾腸。千言萬語無人會。又逐流鶯過短墻。(本覺一)

薄宦奔南

【現代漢語翻譯】 現代漢語譯本： 與不離，更問阿誰？憶昔東溪日，花開葉落時。幾擬以黃金，鑄作鐘子期（知音）。

逕庭宗云：三大老動弦別調，縱奪可觀。若依正令當行，未免三十拄杖。何也？夜半太陽輝，天明日頭落。

天生碧眼崑崙兒，有藝過人自不知。幾度黑風翻大海，波心出沒自閑嬉。（白雲端）

風飄碎玉千峰雪，雨滴巖花萬國春。堪聽偃溪流水意，潺潺終日不聞聞。（羅漢南）

投老玄沙（雪峰義存弟子）付鏡清（玄沙弟子），返聞來聽偃溪聲。如今洗耳滄浪在，誰肯臨流便濯纓。（旻古佛）

一派寒泉下翠微，玄沙招出為真機。鏡清雖向聞中入，流水何曾洗是非。（鐵山仁）

玄沙因僧問：承和尚有言，盡十方世界是一顆明珠，學人如何得會？師曰：盡十方世界是一顆明珠，用會作么？僧便休。來日師卻問：盡十方世界是一顆明珠，汝作么生會？曰：盡十方世界是一顆明珠，用會作么？師曰：知汝在鬼窟里作活計。

報慈遂云：一般恁么道，為甚麼卻成鬼窟去？翠峰顯別玄沙語云：諸方即得，我者里不得。

玄沙因大眾參次，聞燕子聲乃曰：深談實相（佛教用語，指事物真實不虛的性質），善說法要。便下座。時有僧請益曰：某甲不會。師曰：去，誰信汝。

紫燕飛來繞畫梁，不辭倒腹與傾腸。千言萬語無人會，又逐流鶯過短墻。（本覺一）

薄宦奔南 English version: With whom to inquire further, if not with the inseparable? Recalling the days at Eastern Creek, when flowers bloomed and leaves fell. I once intended to cast in gold, a Zhong Ziqi (a person who understands music).

Jingting Zong said: The three elders play different tunes, their giving and taking are admirable. If one follows the proper order, thirty blows of the staff cannot be avoided. Why? The sun shines at midnight, the sun sets when the day dawns.

Born with blue eyes, a Kunlun (mythical mountain) child, possessing extraordinary skills yet unaware. Several times the black wind overturns the great sea, rising and falling in the waves, enjoying himself freely. (Baiyun Duan)

The wind scatters jade-like snow on thousands of peaks, rain drips on rocks, flowers bloom in the spring of all nations. Worth listening to is the meaning of the flowing water of Yan Creek, murmuring all day long, yet unheard. (Luohan Nan)

Huangbo Xuansha (disciple of Xuefeng Yicun) entrusted Jingqing (disciple of Xuansha) in his old age, turning back to listen to the sound of Yan Creek. Now that the Canglang River is there for washing ears, who would be willing to cleanse their tassels by the stream? (Min Gufo)

A stream of cold spring flows down the emerald mountain, Xuansha summons it forth as the true opportunity. Although Jingqing enters through hearing, has the flowing water ever washed away right and wrong? (Tieshan Ren)

Xuansha asked a monk: 'I heard the abbot say, 'The entire ten directions world is a bright pearl.' How does the student understand it?' The master said: 'The entire ten directions world is a bright pearl, what's the use of understanding it?' The monk then stopped. The next day, the master asked again: 'The entire ten directions world is a bright pearl, how do you understand it?' He said: 'The entire ten directions world is a bright pearl, what's the use of understanding it?' The master said: 'I know you are making a living in a ghost cave.'

Bao Ci then said: 'It's the same way of speaking, why does it become a ghost cave?' Cuifeng Xian distinguished Xuansha's words, saying: 'It's acceptable in other places, but not here with me.'

Xuansha, during a gathering of the assembly, hearing the sound of swallows, said: 'Profoundly discussing the true nature (Buddhist term, referring to the true and unchanging nature of things), skillfully expounding the essentials of the Dharma.' Then he descended from the seat. At that time, a monk asked for instruction, saying: 'I do not understand.' The master said: 'Go away, who would believe you?'

The purple swallows fly around the painted beams, not hesitating to empty their stomachs and pour out their hearts. Thousands of words, no one understands, again following the orioles over the short wall. (Benjue Yi)

A meager official running south

【English Translation】 English version: With whom to inquire further, if not with the inseparable? Recalling the days at Eastern Creek, when flowers bloomed and leaves fell. I once intended to cast in gold, a Zhong Ziqi (a person who understands music).

Jingting Zong said: The three elders play different tunes, their giving and taking are admirable. If one follows the proper order, thirty blows of the staff cannot be avoided. Why? The sun shines at midnight, the sun sets when the day dawns.

Born with blue eyes, a Kunlun (mythical mountain) child, possessing extraordinary skills yet unaware. Several times the black wind overturns the great sea, rising and falling in the waves, enjoying himself freely. (Baiyun Duan)

The wind scatters jade-like snow on thousands of peaks, rain drips on rocks, flowers bloom in the spring of all nations. Worth listening to is the meaning of the flowing water of Yan Creek, murmuring all day long, yet unheard. (Luohan Nan)

Huangbo Xuansha (disciple of Xuefeng Yicun) entrusted Jingqing (disciple of Xuansha) in his old age, turning back to listen to the sound of Yan Creek. Now that the Canglang River is there for washing ears, who would be willing to cleanse their tassels by the stream? (Min Gufo)

A stream of cold spring flows down the emerald mountain, Xuansha summons it forth as the true opportunity. Although Jingqing enters through hearing, has the flowing water ever washed away right and wrong? (Tieshan Ren)

Xuansha asked a monk: 'I heard the abbot say, 'The entire ten directions world is a bright pearl.' How does the student understand it?' The master said: 'The entire ten directions world is a bright pearl, what's the use of understanding it?' The monk then stopped. The next day, the master asked again: 'The entire ten directions world is a bright pearl, how do you understand it?' He said: 'The entire ten directions world is a bright pearl, what's the use of understanding it?' The master said: 'I know you are making a living in a ghost cave.'

Bao Ci then said: 'It's the same way of speaking, why does it become a ghost cave?' Cuifeng Xian distinguished Xuansha's words, saying: 'It's acceptable in other places, but not here with me.'

Xuansha, during a gathering of the assembly, hearing the sound of swallows, said: 'Profoundly discussing the true nature (Buddhist term, referring to the true and unchanging nature of things), skillfully expounding the essentials of the Dharma.' Then he descended from the seat. At that time, a monk asked for instruction, saying: 'I do not understand.' The master said: 'Go away, who would believe you?'

The purple swallows fly around the painted beams, not hesitating to empty their stomachs and pour out their hearts. Thousands of words, no one understands, again following the orioles over the short wall. (Benjue Yi)

A meager official running south

北。長憐客路塵。濛濛煙雨里。深憶故園春。(延壽慧)

玄沙因僧問如何是學人自己。師曰用自己作么。

雲門偃云。沒量大人。被語脈里轉卻。僧便問如何是學人自己。門云忽然路上有人喚衲僧齋。你也隨分得飯吃。　寶壽新云。且道是者僧在語脈里轉卻。玄沙在語脈里轉卻。有理何用高聲。

平生不作江南夢。怪殺人來說鷓鴣。衣錦未能回故國。三家村裡覓皇都。(幻寄庭)

父子之親非別親。離身貼體總相應。若還稍作賓情待。笑殺旁觀冷眼人。(觀初真)

玄沙因僧問如何是清凈法身。師曰膿滴滴地。

白雲端別云。屎臭薰天。又云。蓮華葉上化生兒。

滴滴通身是爛膿。釣魚船上顯家風。時人祇看絲綸上。不見蘆花對蓼紅。(天衣懷)

膿滴滴地金色光。法身全體露堂堂。釣螺江上曾分化。一葉漁舟泛渺茫。(楊無為)

清凈法身無可比。病後依前滴滴膿。雁鴻叫斷秋光老。落葉飄來一㨾紅。(懶庵樞)

滴滴通身是爛膿。更無一點落西東。若言不是知音者。未免風吹別調中。(高峰妙)

玄沙上堂。眾集。遂以拄杖一時趁下。卻迴向侍者曰。我今日作得一解。險入地獄如箭射。者曰喜得和尚再復人身。

翠巖芝云。大小玄

【現代漢語翻譯】 現代漢語譯本：

北。可憐遠行之人，身染塵埃。濛濛細雨中，深深憶起故鄉的春天。（延壽慧）

玄沙（Xuan Sha，禪師名）因有僧人問：『如何是學人自己？』玄沙禪師說：『用自己做什麼？』

雲門偃（Yunmen Yan，禪師名）說：『沒量大人（形容見識廣博之人），卻被言語的脈絡所左右。』有僧人便問：『如何是學人自己？』雲門禪師說：『忽然路上有人請衲僧（指僧人）吃飯，你也隨緣分得一份。』寶壽新（Bao Shou Xin，禪師名）又說：『且說這位僧人是在言語的脈絡里被左右了，還是玄沙禪師在言語的脈絡里被左右了？有道理，何必大聲爭辯。』

平生不做江南的夢，奇怪的是人們總說起鷓鴣。衣錦還鄉的願望還未實現，卻在三家村裡尋找皇都。（幻寄庭）

父子之間的親情不同於其他親情，離身貼體，總是相互呼應。如果還稍作客套，就笑煞了旁觀的冷眼人。（觀初真）

玄沙（Xuan Sha，禪師名）因有僧人問：『如何是清凈法身？』玄沙禪師說：『膿滴滴地。』

白雲端（Bai Yun Duan，禪師名）分別說：『屎臭熏天。』又說：『蓮花葉上化生兒。』

膿滴滴地，全身都是爛膿，釣魚船上顯現家風。世人只看絲線魚鉤，卻不見蘆花與蓼花相映紅。（天衣懷）

膿滴滴地，金色光芒，法身全體顯露堂堂。曾在釣螺江上分身化現，一葉漁舟漂浮在渺茫之中。（楊無為）

清凈法身無可比擬，病後依舊膿滴滴。大雁鴻雁叫斷了秋天的光景，飄落的樹葉一樣紅。（懶庵樞）

膿滴滴地，全身都是爛膿，更沒有一點落在東西方向。如果說不是知音之人，難免在風中吹出別的調子。（高峰妙）

玄沙（Xuan Sha，禪師名）上堂，眾人聚集。於是用拄杖將眾人一時趕下，卻回頭對侍者說：『我今天做得一解，險些像箭一樣射入地獄。』侍者說：『可喜和尚再次恢復人身。』

翠巖芝（Cui Yan Zhi，禪師名）說：『大小玄』

【English Translation】 English version:

North. Pitiable is the traveler, covered in dust. In the misty rain, I deeply remember the spring in my hometown. (Yanshou Hui)

Xuan Sha (name of a Chan master) was asked by a monk: 'What is the student's own self?' The master said: 'What do you do with your own self?'

Yunmen Yan (name of a Chan master) said: 'An immeasurable great person is turned around by the veins of language.' A monk then asked: 'What is the student's own self?' Yunmen Chan master said: 'Suddenly, someone on the road invites a衲僧 (N衲僧，meaning monk) to eat, and you also get a share according to your fate.' Bao Shou Xin (name of a Chan master) further said: 'Let's say, is this monk turned around in the veins of language, or is Xuan Sha Chan master turned around in the veins of language? If there is reason, why argue loudly?'

I never dream of Jiangnan in my life, but it's strange that people always talk about partridges. The wish to return home in glory has not yet been realized, but I am looking for the imperial capital in the village of three families. (Huanji Ting)

The affection between father and son is different from other affections; being close to the body, they always correspond to each other. If you still treat each other with slight formality, you will be laughed at by the cold-eyed onlookers. (Guan Chu Zhen)

Xuan Sha (name of a Chan master) was asked by a monk: 'What is the pure Dharma body?' The master said: 'Pus dripping.'

Bai Yun Duan (name of a Chan master) separately said: 'The stench of excrement fills the sky.' And also said: 'A child born on a lotus leaf.'

Pus dripping all over the body is rotten pus, revealing the family style on the fishing boat. People only look at the silk thread and fishhook, but they don't see the reed catkins and smartweed reflecting each other in red. (Tianyi Huai)

Pus dripping, golden light, the entire Dharma body is revealed grandly. He once manifested himself on the Diaoluo River, a fishing boat floating in the vastness. (Yang Wuwei)

The pure Dharma body is incomparable, and after the illness, it is still dripping with pus. The wild geese and swans cry out, cutting off the autumn scenery, and the fallen leaves are all red. (Lan'an Shu)

Pus dripping all over the body is rotten pus, and there is not a single bit falling in the east and west directions. If you say you are not a confidant, you will inevitably blow a different tune in the wind. (Gaofeng Miao)

Xuan Sha (name of a Chan master) ascended the hall, and the crowd gathered. Then he used his staff to drive everyone down at once, but turned back to the attendant and said: 'Today I have made a solution, and I almost shot into hell like an arrow.' The attendant said: 'It is gratifying that the monk has regained his human body.'

Cui Yan Zhi (name of a Chan master) said: 'Big and small Xuan'

沙。前不構村后不至店。且作么生得出身之路。　道吾真云。大小芝老祇是偏枯。道吾則不然。玄沙與侍者。一人具一隻眼。　云居舜云。此語眾中舉得爛如泥。且作么生會。山僧道。侍者不在言也。玄沙也是荊棘林里求栴檀。　東禪觀云。大小玄沙性命在侍者手裡。

玄沙曰。亡僧面前。正是觸目菩提。萬里神光頂后相。

天衣懷云。亡僧面前即且置。祇如活人背後底。是個什麼。

就中至直是玄沙。觸目全真話不賒。亡者面前親證驗。更無偏黨絕周遮。叢林浩浩爭唇吻。恰似虛空捉幻花。(汾陽昭)

且置亡僧面前事。活人背後若為逢。自從打破雲南后。直至如今塞北通。(本覺一)

玄沙因光侍者激曰。師叔若參得禪。某甲打鐵船下海去。師住后。遣書問光曰。打鐵船也未。

法眼益代云。和尚終不與么。　汾陽昭云。祇見錐頭利。不見鑿頭方。　清涼欽代云。請和尚下船。　支提愛云。玄沙也是貧兒思舊債。　云居元云。禪也未曾參得。何用思量舊事。忽然被它撐動鐵船。玄沙堪作甚麼。　慧林本云。昨日過新羅。　云居莊云。諸方批判不為不多。然祇能扶強不能扶弱。山僧今日久勘。不離原狀。敢謂玄沙被光侍者領過。直爾分疏不下。畢竟如何。官無定條。從民私約

【現代漢語翻譯】 現代漢語譯本： 玄沙（Xuan Sha）說：『前面沒有村莊，後面沒有店舖，那麼如何才能找到出路呢？』 道吾真（Dao Wu Zhen）說：『大芝和老祇都只是偏枯。』道吾（Dao Wu）則不然，玄沙（Xuan Sha）和侍者，一人只有一隻眼睛。 云居舜（Yun Ju Shun）說：『這句話在眾人中被討論得稀爛，那麼該如何理解呢？』山僧說：『侍者不在言語中，玄沙（Xuan Sha）也是在荊棘林里尋找栴檀。』 東禪觀（Dong Chan Guan）說：『大小玄沙（Xuan Sha）的性命都在侍者手裡。』

玄沙（Xuan Sha）說：『亡僧面前，正是觸目菩提（Chu Mu Pu Ti，意為所見皆是覺悟），萬里神光在頭頂后顯現。』

天衣懷（Tian Yi Huai）說：『亡僧面前暫且不提，那麼活人背後的是什麼？』

就中至直是玄沙（Xuan Sha），觸目全真，話語不虛。亡者面前親自驗證，更無偏袒，絕無遮掩。叢林浩浩，爭論不休，恰似虛空捉幻花。（汾陽昭）

且將亡僧面前的事放在一邊，活人背後又該如何相逢？自從打破雲南之後，直至如今塞北暢通。（本覺一）

玄沙（Xuan Sha）因為光侍者（Guang Shi Zhe）的激勵說：『師叔如果參透了禪，我就打鐵船下海去。』他住持后，寫信問光（Guang）說：『打鐵船造好了嗎？』

法眼益（Fa Yan Yi）代替他說：『和尚終究不會那樣做。』汾陽昭（Fen Yang Zhao）說：『只看到錐子的尖利，沒看到鑿子的方正。』清涼欽（Qing Liang Qin）代替他說：『請和尚下船。』支提愛（Zhi Ti Ai）說：『玄沙（Xuan Sha）也是貧兒思舊債。』云居元（Yun Ju Yuan）說：『禪也沒參透，何必思量舊事。』忽然被它撐動鐵船，玄沙（Xuan Sha）能做什麼？慧林本（Hui Lin Ben）說：『昨日過新羅。』云居莊（Yun Ju Zhuang）說：『各方的批判不是不多，然而只能扶持強者，不能扶持弱者。』山僧今日久勘，不離原狀。敢說玄沙（Xuan Sha）被光侍者（Guang Shi Zhe）領過去了，直接分辨不出來。到底如何？官無定條，從民私約。

【English Translation】 English version: Xuan Sha said, 'There is no village ahead, and no shop behind. How can one find a way out?' Dao Wu Zhen said, 'Both Da Zhi and Lao Qi are merely partial and withered.' Dao Wu is not like that. Xuan Sha and his attendant, each has only one eye. Yun Ju Shun said, 'This saying has been discussed to death among the crowd. How should it be understood?' The mountain monk says, 'The attendant is beyond words. Xuan Sha is also seeking sandalwood in a thorny forest.' Dong Chan Guan said, 'The lives of both big and small Xuan Sha are in the hands of the attendant.'

Xuan Sha said, 'Before the deceased monk, it is precisely 'Chu Mu Pu Ti' (觸目菩提, meaning enlightenment is everywhere one looks), myriad divine lights appear behind the head.'

Tian Yi Huai said, 'Let's put aside what's before the deceased monk for now. What is behind the living person?'

Among them, the most straightforward is Xuan Sha. What one sees is entirely true, and his words are not false. He personally verifies before the deceased, with no bias and no concealment. The monastic community is vast and argues endlessly, like grasping illusory flowers in the void. (Fen Yang Zhao)

Let's put aside the matter before the deceased monk. How should one meet behind the living person? Since Yunnan was broken through, it has been open all the way to the north of the border. (Ben Jue Yi)

Xuan Sha, encouraged by Attendant Guang, said, 'If you, my uncle, can understand Chan (禪, Zen), I will build an iron boat and go to sea.' After he became abbot, he wrote to Guang, asking, 'Is the iron boat built yet?'

Fa Yan Yi said in his place, 'The abbot would never do such a thing.' Fen Yang Zhao said, 'He only sees the sharpness of the awl, but not the squareness of the chisel.' Qing Liang Qin said in his place, 'Please, Abbot, get on the boat.' Zhi Ti Ai said, 'Xuan Sha is also a poor man thinking of old debts.' Yun Ju Yuan said, 'He hasn't even understood Chan, why bother thinking about old matters?' Suddenly, the iron boat is pushed into motion. What can Xuan Sha do? Hui Lin Ben said, 'Yesterday, I passed by Silla.' Yun Ju Zhuang said, 'The criticisms from all sides are not few, but they can only support the strong and not the weak.' This mountain monk has examined it for a long time today, and it remains unchanged. I dare to say that Xuan Sha was led away by Attendant Guang, and he cannot directly distinguish it. What is the bottom line? There are no fixed rules for officials; it follows private agreements among the people.

。

玄沙曰。萬里神光頂后相。沒頂之時何處望。事已成。意已休。此個來蹤觸處周。智者聊聞猛提取。莫待須臾失卻頭。

神光頂后照無邊。萬里區區豈足言。若問玄沙端的意。霜天夜半髑髏寒。(本覺一)

玄沙坐次。見面前地上一點白。以杖指問侍僧曰見么。曰見。如是三問三對。師曰你也見我也。見因甚麼道不會。

高峰妙云。見即見。會即會。無復疑矣。且道者一點白決定是個什麼。　普濟龍云。者僧換得一雙眼睛。玄沙失卻一個鼻孔。

你見我見。十分成現。打破荊棘林。方知無背面。一點從教徹古今。黑白未分何處辨。

玄沙因聲明三藏善別音響。劉大王請驗之。師以鐵火箸敲銅爐問是什麼聲。曰銅鐵聲。師曰大王莫受外國人瞞。

法眼益代云。大師久受大王供養。　清涼欽代云。卻是和尚瞞大王。　翠峰顯別云。大王宜加信敬。又別三藏云。莫瞞外國人。　凈因成云。既不是銅鐵聲。玄沙喚作什麼聲。然則三藏祇知渡水。不覺濕衣。玄沙偏解誣人。爭奈國有憲章。且道三藏瞞大王何似玄沙瞞大王。　天童覺云。理契則神。貧子獲衣中之寶。情封則物。力士失額上之珠。三藏祇解瞻前不能顧后。還知么。誣人之罪以罪加之。　高峰妙云。大小玄沙能所未忘

【現代漢語翻譯】 現代漢語譯本 玄沙說：『萬里神光從頭頂後方照耀出來，當沒頂之時，又該在哪裡尋望呢？』事情已經完成，心意已經止息，這個來蹤遍佈各處。智者稍微聽到就要猛然提取，不要等到片刻之後失去了頭緒。

神光從頭頂後方照耀，無邊無際，萬里的範圍又怎麼足夠形容呢？如果問玄沙真正的意思，就像霜天半夜的骷髏一樣寒冷。（本覺一）

玄沙禪師坐著的時候，看見面前地上有一點白色，用禪杖指著問侍者說：『看見了嗎？』侍者回答：『看見了。』像這樣問了三次，侍者也回答了三次。玄沙說：『你也看見我了嗎？看見了為什麼說不會？』

高峰妙云說：『看見就是看見，會就是會，不再有疑惑了。』那麼，這一點白色到底是什麼呢？普濟龍云說：『這個侍者換了一雙眼睛，玄沙卻失去了一個鼻孔。』

你看見，我看見，十分明顯地呈現。打破荊棘林，才知道沒有正面和背面。一點光明可以貫穿古今，黑白未分的時候又在哪裡分辨呢？

玄沙禪師因為聲明三藏（精通音律的僧人）擅長分辨音響，劉大王請他來驗證。玄沙用鐵火箸敲擊銅爐，問：『這是什麼聲音？』聲明三藏回答：『是銅鐵的聲音。』玄沙說：『大王不要被外國人欺騙了。』

法眼益禪師代替玄沙說：『大師長期接受大王的供養。』清涼欽禪師代替玄沙說：『卻是和尚欺騙了大王。』翠峰顯禪師分別說：『大王應該更加信敬。』又對聲明三藏說：『不要欺騙外國人。』凈因成禪師說：『既然不是銅鐵的聲音，玄沙會把它叫做什麼聲音呢？』如此看來，聲明三藏只知道渡水，卻沒察覺衣服濕了。玄沙偏偏擅長誣陷別人，只是國有**。那麼，聲明三藏欺騙大王和玄沙欺騙大王，哪個更厲害呢？天童覺禪師說：『理與神契合，就像窮人得到了衣服中的寶物；情被封閉，就像力士失去了額頭上的寶珠。』聲明三藏只知道看前面，不能顧後面，還知道嗎？誣陷別人的罪過要罪加一等。高峰妙云說：『大小玄沙，能所未忘（仍然執著于能與所）。』

【English Translation】 English version Xuansha said, 'The divine light shines from behind the head for myriad miles. When one is submerged, where can one look? The matter is done, the intention is ceased. This trace of coming pervades everywhere. The wise, upon hearing a little, should extract it swiftly. Do not wait until a moment later to lose your head.'

'The divine light shines from behind the head, boundless and limitless. Myriad miles are hardly enough to describe it. If you ask Xuansha's true meaning, it is like a skull cold in the frosty midnight.' (Original Awakening One)

Once, while Xuansha was sitting, he saw a white spot on the ground in front of him. He pointed to it with his staff and asked the attendant monk, 'Do you see it?' The monk replied, 'I see it.' He asked three times, and the monk replied three times. Xuansha said, 'Do you also see me? If you see, why do you say you don't understand?'

Gaofeng Miaoyun said, 'Seeing is seeing, understanding is understanding, there is no more doubt.' Then, what exactly is this white spot? Pujilongyun said, 'This monk has exchanged a pair of eyes, but Xuansha has lost a nostril.'

'You see, I see, it is fully and clearly present. Break through the thorny thicket, and then you will know there is no front or back. Let a single point penetrate the past and present. Where can one distinguish black and white when they are not yet separated?'

Because the Tripitaka Master of Declaration (a monk proficient in phonetics) was skilled at distinguishing sounds, King Liu invited him to verify this. Xuansha struck a copper furnace with an iron fire poker and asked, 'What is this sound?' The Tripitaka Master replied, 'It is the sound of copper and iron.' Xuansha said, 'Great King, do not be deceived by foreigners.'

Fayan Yi said on behalf of Xuansha, 'The master has long received offerings from the Great King.' Qingliang Qin said on behalf of Xuansha, 'It is the monk who is deceiving the Great King.' Cuifeng Xian said separately, 'The Great King should increase his faith and reverence.' He also said to the Tripitaka Master of Declaration, 'Do not deceive foreigners.' Jingyin Cheng said, 'Since it is not the sound of copper and iron, what would Xuansha call it?' Thus, the Tripitaka Master only knows how to cross the water but does not notice his clothes are wet. Xuansha is particularly good at falsely accusing others, but the country has **. Then, how does the Tripitaka Master deceiving the Great King compare to Xuansha deceiving the Great King?' Tiantong Jue said, 'When principle aligns, it is divine, like a poor man obtaining a treasure in his clothes; when emotion is sealed, it is material, like a strongman losing the pearl on his forehead.' The Tripitaka Master only knows how to look forward and cannot look back, do you know? The crime of falsely accusing others should be punished with an increased penalty. Gaofeng Miaoyun said, 'Great Xuansha, the ability and the object are not yet forgotten (still attached to the 'able' and the 'object').'

。當時賴遇是劉大王。若是個本分衲僧。管取一場漏逗。

聲前獨露本無名。楚館秦樓賣卻身。可惜玩花人立老。不知春已渡前村。(天岸升)

玄沙示眾。世尊道吾有正法眼藏付囑摩訶迦葉。猶如話月。曹溪豎拂子。還如指月。時鼓山出曰月𠰒。師曰者個阿師就我覓月。山不肯。卻歸眾曰道我就它覓月。

翠峰顯云。玄沙與鼓山如排百萬大陣。祇拋瓦礫相擊。有衲僧辨別得當。知正法眼藏付囑有在。　護國元云。玄沙鼓山各說道理。要且未識月在。諸人要識月么。幸無偏照處。剛有未明人。　古南門云。玄沙誘人犯法。鼓山買帽相頭。若非翠峰明辨端倪。往往作肯不肯會。即今莫有旁不肯底衲僧么。我要問你。喚甚麼作正法眼藏。

玄沙曰。若論此事。喻如一片田地。四至界分結契賣與諸人。祇有中心樹子猶屬老僧在。

佛川義云。既是四至界分結契賣了。因甚中心樹子猶屬玄沙。

萬事由王老師。樹子猶屬你在。廣額屠兒成佛。二祖大師償債。(鼓山圭)

祖佛田園都賣了。四邊界至不曾留。奈何猶有中心樹。惱亂春風卒未休。(徑山杲)

祖父田園俱屬我。中心樹子豈由它。連枝帶葉和根㧞。要見兒孫意氣賒。(遁庵演)

玄沙曾指上頭關。四海禪流

【現代漢語翻譯】 現代漢語譯本：當時賴遇是劉大王（人名）。如果是個安分守己的僧人，定會因此出醜。

聲塵之前，本性原本沒有名字，如同在楚館秦樓中出賣自身。可惜賞玩花的人漸漸老去，卻不知道春天已經來到了前面的村莊。（天岸升）

玄沙（禪師名）向大眾開示：世尊（釋迦牟尼佛）說吾有正法眼藏（佛法精髓），付囑摩訶迦葉（佛陀十大弟子之一），猶如用言語描述月亮。曹溪（六祖慧能）豎起拂塵，也如同用手指指月。當時鼓山（地名，寺名）的僧人出來說：『老師您這是向我求月嗎？』玄沙說：『這個阿師（和尚）向我求月。』鼓山僧人不肯承認，回到大眾中說：『我說我向他求月。』

翠峰顯（禪師名）說：玄沙與鼓山，如同排開百萬大軍的陣勢，只是互相投擲瓦礫攻擊。如果有僧人能夠辨別得當，就知道正法眼藏的付囑確實存在。護國元（禪師名）說：玄沙鼓山各自說著道理，但終究沒有認識到月亮在哪裡。諸位想要認識月亮嗎？幸好沒有偏頗的照耀之處，只是還有不明真相的人。古南門（地名）說：玄沙誘人犯法，鼓山買帽子來相面。如果不是翠峰明辨其中的端倪，往往會讓人在肯定與否定之間迷惑。現在難道沒有不肯定的僧人嗎？我要問你，把什麼叫做正法眼藏？

玄沙說：如果談論這件事，就像一片田地，四面的邊界劃分清楚，簽訂契約賣給各位。只有中心的那棵樹，仍然屬於老僧我。

佛川義（禪師名）說：既然四面的邊界劃分清楚，簽訂契約賣掉了，為什麼中心的那棵樹仍然屬於玄沙？

萬事由王老師（禪宗用語，指一切隨順因緣）。樹仍然屬於你所有。廣額屠兒（典故，放下屠刀立地成佛）最終成佛，二祖大師（慧可）償還宿債。（鼓山圭）

祖傳佛傳的田園都賣掉了，四面邊界沒有留下。奈何還有中心的那棵樹，擾亂春風，最終沒有停止。（徑山杲）

祖父的田園都屬於我，中心的那棵樹豈能由它？連同樹枝樹葉和樹根一起拔掉，要讓你們看看兒孫的意氣風發。（遁庵演）

玄沙曾經指明上頭的關隘，四海的禪宗學人...

【English Translation】 English version: At that time, Lai Yu was King Liu (a person's name). If he were a proper monk, he would surely make a fool of himself.

Before sound and form, the original nature is nameless, like selling oneself in brothels. It's a pity that the flower-viewing person grows old, not knowing that spring has already arrived in the village ahead. (Tian'an Sheng)

Hsuan-sha (a Chan master's name) addressed the assembly: 'The World-Honored One (Sakyamuni Buddha) said, 'I have the Eye-Treasury of the True Dharma (the essence of Buddhism), entrusted to Mahakasyapa (one of the Buddha's ten great disciples),' like talking about the moon. Ts'ao-ch'i (the Sixth Patriarch Hui-neng) raised the whisk, also like pointing to the moon.' At that time, a monk from Ku-shan (place name, temple name) came out and said, 'Teacher, are you asking me for the moon?' Hsuan-sha said, 'This monk is asking me for the moon.' The Ku-shan monk refused to admit it and returned to the assembly, saying, 'I said I was asking him for the moon.'

Ts'ui-feng Hsien (a Chan master's name) said: 'Hsuan-sha and Ku-shan are like deploying a million-strong army, only throwing tiles at each other. If a monk can discern properly, he will know that the entrustment of the Eye-Treasury of the True Dharma truly exists.' Hu-kuo Yuan (a Chan master's name) said: 'Hsuan-sha and Ku-shan each speak their own reasoning, but ultimately they have not recognized where the moon is. Do you all want to recognize the moon? Fortunately, there is no biased illumination, only people who do not understand the truth.' Ku Nan-men (place name) said: 'Hsuan-sha tempts people to break the law, Ku-shan buys hats to judge faces. If it were not for Ts'ui-feng's clear discernment of the subtleties, people would often be confused between affirmation and negation. Are there no monks here who are unwilling to affirm? I want to ask you, what is called the Eye-Treasury of the True Dharma?'

Hsuan-sha said: 'If we talk about this matter, it is like a piece of land, the boundaries on all four sides are clearly defined, and a contract is signed to sell it to everyone. Only the tree in the center still belongs to this old monk.'

Fo-ch'uan I (a Chan master's name) said: 'Since the boundaries on all four sides are clearly defined and a contract is signed to sell it, why does the tree in the center still belong to Hsuan-sha?'

Everything is up to Teacher Wang (Chan Buddhist term, referring to following conditions). The tree still belongs to you. Guang-e the butcher (allusion, lay down the butcher knife and become a Buddha) ultimately became a Buddha, and the Second Patriarch (Hui-ke) repaid his karmic debts. (Ku-shan Kuei)

The ancestral and Buddha-transmitted fields and gardens have all been sold, and no boundaries on the four sides have been left. Alas, there is still the tree in the center, disturbing the spring breeze, and ultimately not stopping. (Ching-shan Kao)

The ancestral fields and gardens all belong to me, how can the tree in the center be controlled by it? Uproot it together with its branches, leaves, and roots, and let you see the heroic spirit of the descendants. (Tun-an Yen)

Hsuan-sha once pointed out the upper barrier, and the Chan practitioners of the four seas...

覺未閑。惟有漢朝天子貴。彭城垓下信旗還。(姜山愛)

玄沙因雪峰遷化。眾請作喪主。三朝集眾點茶。師遂于靈前拈起一隻盞子問曰。大眾。先師在日從你道。如今且作么生道。若道得。則先師無過。若道不得。過在先師。還有人道得么。如是三問。眾俱無對。師遂撲碎盞子歸院。

中塔因沙問你作么生會。塔云先師有什麼過。沙便面壁。塔出去。沙復召塔。塔回首。沙云你作么生會。塔便面壁。沙休去。　笑巖寶云。當時有個衲僧。才見伊恁么舉。便掀翻茶桌。免教祖禰不了殃及兒孫。

玄沙嘗訪三斗庵主。才相見。主曰莫怪住山年深無坐具。師曰人人盡有為什麼庵主無。曰且坐喫茶。師曰庵主元來有在。

傍庵來往路相通。步步相隨躡去蹤。山遠年深人不到。一溪流水質長松。(率庵琮)

玄沙見鼓山來。作一圓相山曰。人人出者個不得。師曰情知你向驢胎馬腹裡作活計。曰和尚又作么生。師曰人人出者個不得。曰。和尚恁么道得。某甲為什麼道不得。師曰我得汝不得。

翠峰顯云。祇解貪觀白浪。殊不知失卻手中橈。　云峰悅云。道得道不得。總在玄沙圈圚里。如今作么生出得它圈圚。　昭覺勤云。灼然者一條路。作者方知。直得窮天地亙萬古而不移。消劫石空芥城

【現代漢語翻譯】 現代漢語譯本 覺悟尚未停止。只有漢朝的天子才算尊貴。彭城、垓下，韓信的旗幟又回來了。(姜山愛)

玄沙（Xuan Sha，禪師名）因為雪峰（Xue Feng，禪師名）圓寂，大眾請他主持喪事。第三天聚集眾人點茶。玄沙禪師于靈前拿起一隻茶盞問道：『各位，先師在世時，你們怎麼說？現在又該怎麼說？如果說得對，就是先師沒有過錯。如果說不對，那就是先師的過錯。』這樣問了三次，眾人都無言以對。玄沙禪師於是摔碎茶盞，回到自己的院子。

中塔（Zhong Ta，禪師名）因為沙（Sha，禪師名）問『你如何理解？』，中塔回答：『先師有什麼過錯？』沙於是面壁。中塔出去后，沙又叫中塔，中塔回頭。沙說：『你如何理解？』中塔便面壁。沙於是作罷。笑巖寶云（Xiao Yan Bao Yun，禪師名）說：『當時如果有禪僧，一見到他這樣，就掀翻茶桌，免得祖師的罪過殃及子孫。』

玄沙曾經拜訪三斗庵主（San Dou An Zhu，隱士名）。剛一見面，庵主說：『不要奇怪我住山多年沒有坐具。』玄沙說：『人人都有，為什麼庵主沒有？』庵主說：『請坐喝茶。』玄沙說：『原來庵主還是有的。』

傍著庵堂來往的道路是相通的，步步相隨，追尋著過去的軌跡。山遠年深，人跡罕至，只有一溪流水和挺拔的青松。(率庵琮)

玄沙見到鼓山（Gu Shan，禪師名）來訪，畫了一個圓相，鼓山說：『人人都出不了這個。』玄沙說：『我知道你只會在驢胎馬腹裡打轉。』鼓山說：『和尚又如何？』玄沙說：『人人出不了這個。』鼓山說：『和尚這樣說可以，為什麼我這樣說就不行？』玄沙說：『我可以說，你卻不能說。』

翠峰顯（Cui Feng Xian，禪師名）說：『只知道貪看白色的浪花，卻不知道失去了手中的船槳。』云峰悅（Yun Feng Yue，禪師名）說：『說得對也好，說不對也好，都在玄沙的圓圈裡。現在要如何才能跳出他的圓圈？』昭覺勤（Zhao Jue Qin，禪師名）說：『這條路確實存在，只有實踐者才能體會。它貫穿天地，橫亙古今而不變。即使劫石消磨，芥子城空，它依然存在。』

【English Translation】 English version Awakening has not ceased. Only the Han dynasty's emperor is noble. At Pengcheng and Gaixia, Han Xin's banners return. (Jiang Shan Ai)

Xuan Sha (Xuan Sha, a Chan master) was asked to preside over the funeral because of the passing of Xue Feng (Xue Feng, a Chan master). On the third day, he gathered the assembly to serve tea. Master Xuan Sha picked up a teacup before the spirit and asked: 'Everyone, what did you say when the late master was alive? What should you say now? If you say it correctly, then the late master has no fault. If you don't say it correctly, then the fault lies with the late master.' He asked this three times, and no one could answer. Master Xuan Sha then smashed the teacup and returned to his courtyard.

Zhong Ta (Zhong Ta, a Chan master) because Sha (Sha, a Chan master) asked, 'How do you understand it?' Zhong Ta replied, 'What fault does the late master have?' Sha then faced the wall. After Zhong Ta left, Sha called Zhong Ta again, and Zhong Ta turned his head. Sha said, 'How do you understand it?' Zhong Ta then faced the wall. Sha then gave up. Xiao Yan Bao Yun (Xiao Yan Bao Yun, a Chan master) said, 'If there had been a monk at that time, upon seeing him do this, he would have overturned the tea table, lest the ancestors' sins be passed down to their descendants.'

Xuan Sha once visited Abbot Sandou (San Dou An Zhu, a recluse). As soon as they met, the abbot said, 'Don't be surprised that I have lived in the mountains for many years without a seat.' Xuan Sha said, 'Everyone has one, why doesn't the abbot have one?' The abbot said, 'Please sit and have tea.' Xuan Sha said, 'So the abbot does have one after all.'

The path to and from the hermitage is connected, following step by step, tracing the past. The mountains are far and the years are deep, and people rarely visit, only a stream flows and tall pines stand. (Shuai An Cong)

Xuan Sha saw Gu Shan (Gu Shan, a Chan master) visiting and drew a circle. Gu Shan said, 'Everyone cannot get out of this.' Xuan Sha said, 'I know you are only living in the womb of a donkey or a horse.' Gu Shan said, 'What about the monk?' Xuan Sha said, 'Everyone cannot get out of this.' Gu Shan said, 'If the monk can say it this way, why can't I say it this way?' Xuan Sha said, 'I can say it, but you cannot.'

Cui Feng Xian (Cui Feng Xian, a Chan master) said, 'Only knowing how to greedily watch the white waves, but not knowing that you have lost the oar in your hand.' Yun Feng Yue (Yun Feng Yue, a Chan master) said, 'Whether you say it correctly or incorrectly, it is all within Xuan Sha's circle. How can you get out of his circle now?' Zhao Jue Qin (Zhao Jue Qin, a Chan master) said, 'This path truly exists, and only the practitioner can understand it. It penetrates heaven and earth, and extends through the ages without changing. Even if the kalpa stones are worn away and the mustard seed city is empty, it still exists.'

而無盡。便是透關底。也須著眼始得。一等是恁么時節。為什麼道我得汝不得。切忌向驢胎馬腹裡作活計。　凈因成云。叢林中往往作鼓山未到玄沙境界會卻。諸人要識二老么。不見道盡出者個不得。　南華昺云。捩轉鼻孔。換卻眼睛。若無者個手段。如何扶豎宗乘。雖然如是。直是好笑。笑須三十年。笑個什麼。情知你在驢胎馬腹裡作活計。　東禪觀云。當時我若作鼓山。待玄沙亦道人人出者個不得。即雲和尚元來別有長處。不圖成就前功。且要與玄沙向驢胎馬腹裡相見。　天童覺云。玄沙大似倚勢欺人用強凌弱。蓋它撥得轉弄得出。兩個一般。為甚麼道我得你不得。是真難掩。是偽不昌。　報恩秀云。天宮凈土。時人愛去。鼓山不愛驢胎馬腹。時人怕墮玄沙不怕。所以降聲負氣。惟俯視橫行。具獅子不欺之力。還信天童保證么。塵中能作主。化外自來賓。

作者好求無病藥。馬腹驢胎何處著。鼓山當日可憐生。鼻孔遭人白拈卻。(本覺一)

一夜寒聲來夢裡。平明著屐到聲邊。心期盛夏重過此。脫卻荷衣石上眠。(海舟慈)

大方信包容。優渥遂不已。躍鱗龍鳳池。揮翰紫宸里。(鐵容玄)

玄沙與地藏方丈說話至夜深。師曰侍者關槅子門了。汝作么生出得。藏曰喚什麼作門。

【現代漢語翻譯】 現代漢語譯本： 而沒有窮盡。即使是透過了關隘的底部，也必須著眼才能有所得。同樣是這樣的時候，為什麼說我能得到而你不能得到？切記不要在驢胎馬腹裡做活計。（凈因成云：叢林中往往有人把鼓山未到玄沙的境界就當成已經領會了。諸位想要認識這兩位老前輩嗎？沒聽見說『盡出者個不得』嗎？） 南華昺云：扭轉鼻孔，換掉眼睛。如果沒有這個手段，如何扶持宗門？雖然如此，真是好笑。要笑三十年。笑什麼呢？明知你們在驢胎馬腹裡做活計。（東禪觀云：當時我如果做了鼓山，等到玄沙也說人人『出者個不得』，就會說雲和尚原來另有長處。不圖成就前功，且要與玄沙在驢胎馬腹裡相見。） 天童覺云：玄沙很像倚仗權勢欺負人，用強力欺凌弱者。因為他撥得轉，弄得出來。兩個人一般，為什麼說我能得到你不能得到？是真的難以掩蓋，是假的不能昌盛。（報恩秀云：天宮凈土，世人喜歡去。鼓山不喜歡驢胎馬腹，世人害怕墮落，玄沙不怕。所以降低聲音，負氣。只是俯視橫行。具有獅子不欺騙的力量。還相信天童的保證嗎？塵世中能做主，化外自然有來賓。） 作者喜歡尋求沒有病的藥，馬腹驢胎在哪裡安放？鼓山當日可憐啊，鼻孔被人白白地拿走了。（本覺一） 一夜寒冷的聲音來到夢裡，天亮了穿著木屐走到聲音的旁邊。心中期盼盛夏再次來到這裡，脫掉荷葉做的衣服在石頭上睡覺。（海舟慈） 大方真是包容，優厚得沒有止境。跳躍的魚兒在龍鳳池，揮動筆墨在紫宸里。（鐵容玄） 玄沙（Xuan Sha, 禪師名）與地藏（Di Zang, 禪師名）方丈說話到深夜。玄沙說：『侍者關上槅子門了，你怎麼樣出去？』地藏說：『你叫什麼做門？』

【English Translation】 English version: And without end. Even if you penetrate the bottom of the barrier, you must still use your eyes to gain something. At the same time, why do you say I can get it and you can't? Remember not to make a living in the donkey's womb and horse's belly. (Jingyin Chengyun: In the monastic community, people often mistake the state of Gushan before reaching Xuansha's realm as already understood. Do you want to know these two old masters? Haven't you heard 'Everyone cannot get this out'?) Nanhua Bingyun: Twist your nostrils and change your eyes. Without this means, how can you support the sect? Even so, it's really funny. Laugh for thirty years. What are you laughing at? Knowing that you are making a living in the donkey's womb and horse's belly. (Dongchan Guan Yun: If I had become Gushan at that time, when Xuansha also said that everyone 'cannot get this out', he would say that Yun Heshang originally had other strengths. Not seeking to achieve previous merits, but wanting to meet Xuansha in the donkey's womb and horse's belly.) Tiantong Jueyun: Xuansha is very much like relying on power to bully people, using force to bully the weak. Because he can turn it around and play with it. The two are the same, why do you say I can get it and you can't? The true is difficult to hide, and the false cannot prosper. (Baoen Xiuyun: Heavenly Palace Pure Land, people like to go. Gushan doesn't like the donkey's womb and horse's belly, people are afraid of falling, Xuansha is not afraid. So lower your voice and be angry. Just look down and act recklessly. Having the power of a lion not deceiving. Do you still believe Tiantong's guarantee? In the world, you can be the master, and outside the world, there are natural guests.) The author likes to seek medicine for no disease, where to put the horse's belly and donkey's womb? Gushan was pitiful that day, his nostrils were taken away for nothing. (Benjue Yi) A cold sound came into my dream one night, and at dawn I put on clogs and walked to the sound. I look forward to coming here again in midsummer, taking off my lotus leaf clothes and sleeping on the stone. (Haizhou Ci) Dafang is truly inclusive, and the generosity is endless. Jumping fish in the Dragon and Phoenix Pond, waving ink in the Zichen Palace. (Tierong Xuan) Xuansha (Xuan Sha, name of a Chan master) spoke with Abbot Dizang (Di Zang, name of a Chan master) until late at night. Xuansha said, 'Attendant, close the lattice door, how do you get out?' Dizang said, 'What do you call a door?'

翠峰顯別地藏。當時珍重便行。　清涼欽別云。和尚莫欲歇去么。

玄沙對雪峰曰。某甲如今大用去也。和尚作么生。峰將三個木毬一齊拋出。師作斫牌勢。峰曰汝親在靈山方得如此。師曰也是自家事。

瀛山訚云。父作子述。真個克家。未免掛人唇齒。　慧云盛云。看它父子則劇相似。舞拍遞承。宮商合調。若論大用。拈卻像骨巖。許伊有個話會分。

玄沙見三人新到。自打普請鼓三下。卻歸方丈。新到具威儀了。亦去打普請鼓三下。卻入僧堂。久住來白曰新到輕欺和尚。師曰打鐘集眾勘過。大眾集。新到不赴。師令侍者去喚。新到才出法堂。卻于侍者背上拍一拍曰和尚喚你。侍者至師處。新到便歸堂。久住乃問和尚何不勘新到。師曰我與你勘了也。

最庵印云。可惜放過者僧。乃頌。

玄沙明修棧道。新到暗度陳倉。夜行各不相投。投明共到咸陽。嚴號令。按條章。明明四海清如鏡。更於何處覓邊疆。

須彌南畔日頭落。北俱盧州正五更。最苦好是新羅客。朦朧猶在夢中行。(元潔瑩)

玄沙因僧問如何是親切底事。師曰我是謝三郎。

本是釣魚船上客。偶除鬚髮著袈裟。佛祖位中留不住。夜來依舊宿蘆花。(翠峰顯)

親伸端的問君言。莫比流沙少室

【現代漢語翻譯】 現代漢語譯本 翠峰顯別地藏（地藏菩薩）。當時珍惜這個機會就離開了。清涼欽告別云。和尚您不想休息一下再走嗎？

玄沙（禪師名）對雪峰（禪師名）說：『我如今要大用了。和尚您怎麼看？』雪峰將三個木球一起拋出。玄沙做出砍牌的姿勢。雪峰說：『你親自在靈山（佛教聖地）才能這樣。』玄沙說：『這也是我自己的事。』

瀛山訚說：『父親做了，兒子繼承。真是能繼承家業。但免不了被人議論。』慧云盛說：『看他們父子倆真像。舞步拍子互相傳遞，宮商音調和諧。如果論大用，拿掉象骨巖，允許他有個說話的機會。』

玄沙見到三個新來的僧人。自己敲了三下普請鼓（集合勞動的鼓），然後回到方丈室。新來的僧人按照規矩禮儀做完后，也去敲了三下普請鼓，然後進入僧堂。老住的僧人來稟告說新來的僧人輕視和尚。玄沙說：『打鐘集合大眾來查問。』大眾集合后，新來的僧人不來。玄沙命令侍者去叫。新來的僧人剛走出法堂，卻在侍者的背上拍了一下說：『和尚叫你。』侍者到了玄沙處，新來的僧人便回到了僧堂。老住的僧人於是問和尚為什麼不查問新來的僧人。玄沙說：『我已經和你查問過了。』

最庵印說：『可惜放過了這個僧人。』於是作頌：

玄沙明裡在修棧道，新來的僧人暗地裡在度陳倉（比喻暗中行動）。夜晚行走各自不相投，天亮一起到達咸陽（古都）。嚴格號令，按照條章。分明四海清如鏡。更到何處去尋找邊疆？

須彌山（佛教名山）南邊日頭落，北俱盧洲（佛教四大部洲之一）正是五更。最苦的是新羅（古國名，今朝鮮半島）來的客人，朦朧中還在夢中行走。（元潔瑩）

玄沙因為有僧人問什麼是親切的事。玄沙說：『我是謝三郎。』

本來是釣魚船上的客人，偶然剃了頭髮穿上袈裟。佛祖的位置留不住，夜裡依舊睡在蘆葦花中。（翠峰顯）

親自伸出端正的詢問來問你，不要比作流沙（比喻虛幻）和少室（少林寺）。

【English Translation】 English version Cuifeng Xian bid farewell to Dizang (Ksitigarbha). At that time, he cherished the opportunity and left. Qingliang Qin bid farewell to Yun. 'Monk, don't you want to rest before leaving?'

Xuan Sha (a Zen master) said to Xuefeng (a Zen master): 'I am now going to make great use of myself. What do you think, Master?' Xuefeng threw three wooden balls out at once. Xuan Sha made a gesture of chopping a tablet. Xuefeng said, 'Only by being personally present at Ling Mountain (a Buddhist holy site) can you do this.' Xuan Sha said, 'This is also my own business.'

Yingshan Yin said, 'The father acts, the son narrates. Truly able to carry on the family tradition. But it is inevitable that people will talk.' Huiyun Sheng said, 'Looking at the father and son, they are very similar. The dance steps are passed on to each other, and the palace and commercial tones are in harmony. If we talk about great use, take away the elephant bone rock, and allow him to have a chance to speak.'

Xuan Sha saw three newly arrived monks. He himself struck the universal labor drum (a drum to gather for labor) three times, and then returned to his abbot's room. The newly arrived monks, after performing the rituals according to the rules, also struck the universal labor drum three times, and then entered the monks' hall. An older resident monk came to report that the newly arrived monks were disrespecting the abbot. Xuan Sha said, 'Ring the bell to gather the assembly to investigate.' After the assembly gathered, the newly arrived monks did not come. Xuan Sha ordered the attendant to call them. The newly arrived monk just stepped out of the Dharma hall, but patted the attendant on the back and said, 'The abbot is calling you.' The attendant went to Xuan Sha's place, and the newly arrived monk then returned to the monks' hall. The older resident monk then asked the abbot why he did not investigate the newly arrived monks. Xuan Sha said, 'I have already investigated with you.'

Zui'an Yin said, 'It is a pity to let this monk go.' So he composed a verse:

Xuan Sha openly repairs the plank road, the newly arrived monks secretly cross Chencang (a metaphor for acting secretly). Walking at night, they do not meet each other, and they arrive at Xianyang (an ancient capital) together at dawn. Strict orders, according to the regulations. Clearly, the four seas are as clear as a mirror. Where else can we find the border?

The sun sets south of Mount Sumeru (a Buddhist sacred mountain), and it is the fifth watch in Uttarakuru (one of the four continents in Buddhism). The most bitter are the guests from Silla (an ancient kingdom, now the Korean peninsula), still walking in a dream in a daze. (Yuan Jieying)

Xuan Sha, because a monk asked what is a close matter. Xuan Sha said, 'I am Xie Sanlang.'

Originally a guest on a fishing boat, he accidentally shaved his head and put on a kasaya. The position of the Buddha cannot be kept, and at night he still sleeps in the reed flowers. (Cuifeng Xian)

Personally extend a proper inquiry to ask you, do not compare it to quicksand (a metaphor for illusion) and Shaoshi (Shaolin Temple).

傳。昨夜雁回雙嶺后。謝家人立月明前。(投子青)

杪秋時節水云鄉。千頃蘆花未著霜。江景不將零碎賣。一時分付謝三郎。(祖印明)

蕭蕭蘆葦映江流。獨棹孤篷漾小舟。細雨斜風渾不顧。一心祇在釣竿頭。(笑翁堪)

長竿無餌釣絲輕。斜插船頭秋月明。橫笛等閑人不會。自家吹與自家聽。(梅谷悅)

玄沙曰。鐘中無鼓響。鼓中無鐘聲。鐘鼓不交參。句句無前後。

拈頭作尾。自倒自起。家寄魚蠻。衣編蒲葦。(天岳晝)

玄沙因長慶棱來乃問。除卻藥忌作么生道。慶曰放憨作么。師曰。雪峰山樣子拾食來。者里雀兒放糞。

承天怡云。玄沙祇知長慶雀兒放糞。不知自己屎臭熏天。若要去卻藥忌。三生六十劫。

大鑒下八世

漳州羅漢院地藏桂琛禪師(玄沙備嗣)

問僧什麼處來。曰南方來。師曰南方佛法如何。曰商量浩浩地。師曰爭似我者里種田博飯吃。曰爭奈三界何。師曰喚甚麼作三界。

溈山喆云。清貧長樂。濁富多憂。　報恩秀于博飯吃下云。恁么則非但南方也。　博山來云。者僧羈縻三界。帶累它南州禪客俗氣不除。如今還有與地藏相見者么。更須拋卻犁耙鋤頭始得。　大慈言云。大小地藏道個栽田博飯。不妨令人疑著無

【現代漢語翻譯】 傳。昨夜雁回雙嶺后。謝家人立月明前。(投子青)

杪秋時節水云鄉。千頃蘆花未著霜。江景不將零碎賣。一時分付謝三郎。(祖印明)

蕭蕭蘆葦映江流。獨棹孤篷漾小舟。細雨斜風渾不顧。一心祇在釣竿頭。(笑翁堪)

長竿無餌釣絲輕。斜插船頭秋月明。橫笛等閑人不會。自家吹與自家聽。(梅谷悅)

玄沙（Xuan Sha，禪師名）曰。鐘中無鼓響。鼓中無鐘聲。鐘鼓不交參。句句無前後。

拈頭作尾。自倒自起。家寄魚蠻。衣編蒲葦。(天岳晝)

玄沙（Xuan Sha）因長慶棱（Changqing Leng，人名）來乃問。除卻藥忌作么生道。慶（Changqing）曰放憨作么。師（Xuan Sha）曰。雪峰山（Xuefeng Mountain）樣子拾食來。者里雀兒放糞。

承天怡（Cheng Tianyi，人名）云。玄沙（Xuan Sha）祇知長慶（Changqing）雀兒放糞。不知自己屎臭熏天。若要去卻藥忌。三生六十劫。

大鑒（Da Jian，禪師名）下八世

漳州羅漢院地藏桂琛禪師(Zhangzhou Luohan Temple Dizang Guichen Chan Master)（玄沙備嗣）

問僧什麼處來。曰南方來。師（地藏桂琛禪師）曰南方佛法如何。曰商量浩浩地。師（地藏桂琛禪師）曰爭似我者里種田博飯吃。曰爭奈三界（Three Realms，佛教術語）何。師（地藏桂琛禪師）曰喚甚麼作三界（Three Realms）

溈山喆（Weishan Zhe，人名）云。清貧長樂。濁富多憂。　報恩秀（Baoen Xiu，人名）于博飯吃下云。恁么則非但南方也。　博山來（Bo Shanlai，人名）云。者僧羈縻三界（Three Realms）。帶累它南州禪客俗氣不除。如今還有與地藏（Dizang）相見者么。更須拋卻犁耙鋤頭始得。　大慈言（Da Ciyan，人名）云。大小地藏（Dizang）道個栽田博飯。不妨令人疑著無

【English Translation】 A message. Last night, the geese returned beyond the twin peaks. The Xie family stands before the bright moon. (Touzi Qing)

It's late autumn in the land of water and clouds. A thousand acres of reed flowers are untouched by frost. The river scenery is not sold piecemeal, but given entirely to Xie Sanlang. (Zuyin Ming)

The rustling reeds reflect the river's flow. Alone, I punt a small boat. I don't care about the drizzle and slanting wind, my heart is only on the fishing rod. (Xiao Weng Kan)

The long rod has no bait, the fishing line is light. It's inserted diagonally into the bow of the boat, the autumn moon is bright. The casual flute playing, people don't understand. I play it for myself to listen to. (Meigu Yue)

Xuan Sha (Zen master's name) said: 'In the bell, there is no sound of the drum. In the drum, there is no sound of the bell. The bell and drum do not intermingle. Each phrase has no before or after.'

Taking the head as the tail. Falling and rising on its own. The family lives among the fish barbarians. The clothes are woven from reeds. (Tian Yue Zhou)

Xuan Sha (Xuan Sha) asked Changqing Leng (Changqing Leng) when he came: 'Apart from the medicine taboo, what can be said?' Changqing (Changqing) said: 'What about acting foolishly?' The master (Xuan Sha) said: 'The Xuefeng Mountain (Xuefeng Mountain) figure comes to pick up food. Here, the sparrows drop dung.'

Cheng Tianyi (Cheng Tianyi) said: 'Xuan Sha (Xuan Sha) only knows that Changqing's (Changqing) sparrows drop dung, but doesn't know that his own excrement stinks to high heaven. If you want to get rid of the medicine taboo, it will take three lives and sixty kalpas.'

The eighth generation after Da Jian (Da Jian)

Zen Master Dizang Guichen of Luohan Temple in Zhangzhou (Zhangzhou Luohan Temple Dizang Guichen Chan Master) (Successor of Xuan Sha)

Asked a monk where he came from. He said, 'From the South.' The master (Zen Master Dizang Guichen) said, 'How is the Buddha-dharma in the South?' He said, 'They discuss it grandly.' The master (Zen Master Dizang Guichen) said, 'How does that compare to me tilling the fields and eating rice here?' He said, 'What about the Three Realms (Three Realms)?' The master (Zen Master Dizang Guichen) said, 'What do you call the Three Realms (Three Realms)?'

Weishan Zhe (Weishan Zhe) said: 'Poverty with purity is lasting joy. Turbid wealth brings much sorrow.' Baoen Xiu (Baoen Xiu) said after 'tilling the fields and eating rice': 'In that case, it's not just the South.' Bo Shanlai (Bo Shanlai) said: 'This monk is bound by the Three Realms (Three Realms). He burdens the Zen practitioners of the South with unremoved worldliness. Are there still those who can meet Dizang (Dizang) now? They must first cast aside their plows and hoes.' Da Ciyan (Da Ciyan) said: 'Great Dizang (Dizang) speaks of planting fields and eating rice. It inevitably makes people suspect that there is nothing.'

端。末上道你喚什麼作三界。卻似龍頭蛇尾。　仁王教云。地藏家風無愧古佛。真個千載一遇。乃為者僧一拶。直得七零八落。　法林音云。地藏可謂明於責人暗于責己。者僧若是作家。待伊云喚甚麼作三界。便呵呵大笑。看地藏別作個甚麼伎倆。

種田博飯吃。言中誰辨的。午後打齋鐘。真金曾失色。(云峰悅)

種田博飯待方來。玄妙商量一任猜。無影樹頭懸日月。幾人於此便心灰。(旻古佛)

宗說般般盡強為。流傳口耳便支離。種田博飯家常事。不是飽參人不知。參飽明知無所求。子房終不貴封侯。忘機歸去同魚鳥。濯足滄浪煙水秋。(天童覺)

種田博飯吃。飽臥長伸腳。把將三界來。安在左邊著。引得龍牙老古錐。手裡把柄破木杓。(無準范)

地藏與長慶保福入州見牡丹花障子。福曰好一朵牡丹花。慶曰莫眼花。師曰可惜一朵花。

報慈遂云。三尊宿語。還有親疏也無。祇如地藏與么道。落在什麼處。　黃龍心云。據此三人見處。一人超佛越祖。一人自利利它。一人謾己。卻問僧。你道自瞞底是誰。僧云莫眼花。龍云。此去更深夜靜迥絕無人處。更去共伊商量始得。

地藏玩月曰。云動有。雨去有。僧曰。不是云動。是風動。師曰。我道云亦不動。風亦不

【現代漢語翻譯】 現代漢語譯本： 端。末上道你喚什麼作三界（欲界、色界、無色界）。卻似龍頭蛇尾。仁王教云：『地藏（僧人名號）家風無愧古佛。』真個千載一遇。乃為者僧一拶。直得七零八落。法林音云：『地藏可謂明於責人暗于責己。』者僧若是作家。待伊云喚甚麼作三界。便呵呵大笑。看地藏別作個甚麼伎倆。 種田博飯吃。言中誰辨的。午後打齋鐘。真金曾失色。（云峰悅） 種田博飯待方來。玄妙商量一任猜。無影樹頭懸日月。幾人於此便心灰。（旻古佛） 宗說般般盡強為。流傳口耳便支離。種田博飯家常事。不是飽參人不知。參飽明知無所求。子房終不貴封侯。忘機歸去同魚鳥。濯足滄浪煙水秋。（天童覺） 種田博飯吃。飽臥長伸腳。把將三界來。安在左邊著。引得龍牙老古錐。手裡把柄破木杓。（無準范） 地藏與長慶（僧人名號）、保福（僧人名號）入州見牡丹花障子。福曰：『好一朵牡丹花。』慶曰：『莫眼花。』師曰：『可惜一朵花。』 報慈遂云：『三尊宿語。還有親疏也無。祇如地藏與么道。落在什麼處。』黃龍心云：『據此三人見處。一人超佛越祖。一人自利利它。一人謾己。』卻問僧：『你道自瞞底是誰？』僧云：『莫眼花。』龍云：『此去更深夜靜迥絕無人處。更去共伊商量始得。』 地藏玩月曰：『云動有，雨去有。』僧曰：『不是云動，是風動。』師曰：『我道云亦不動，風亦不。』

【English Translation】 English version: End. Finally, he asked, 'What do you call the Three Realms (Desire Realm, Form Realm, Formless Realm)?' It's like a dragon's head and a snake's tail. The Renwang Sutra says, 'The style of Dizang (a monk's name) is worthy of the ancient Buddhas.' Truly, it's a once-in-a-thousand-years encounter. So he gave the monk a push, causing him to fall apart. Fালin Yin said, 'Dizang can be said to be good at blaming others but bad at blaming himself.' If that monk were a master, when he said, 'What do you call the Three Realms?' he would laugh loudly and see what tricks Dizang would play. 'Planting fields to eat rice. Who can discern the meaning in these words? After noon, the bell rings for the vegetarian meal. True gold has lost its luster.' (Yunfeng Yue) 'Planting fields to eat rice, waiting for guests to come. Let people guess the profound mysteries. The sun and moon hang on the shadowless tree. How many people lose heart here?' (Min Ancient Buddha) 'The doctrines and theories are all forced. They are transmitted by word of mouth and become fragmented. Planting fields to eat rice is a common affair. Those who are not fully enlightened do not know. Those who are fully enlightened know that there is nothing to seek. Zifang never valued being enfeoffed as a marquis. Forgetting worldly concerns, he returns to be with the fish and birds, washing his feet in the Canglang River amidst the misty autumn.' (Tiantong Jue) 'Planting fields to eat rice. Lying down full, stretching out one's legs. Taking the Three Realms, where should they be placed on the left? This attracts the old master Longya, holding a broken wooden ladle in his hand.' (Wuzhun Fan) Dizang, along with Changqing (a monk's name) and Baofu (a monk's name), entered the state and saw a peony flower screen. Fu said, 'What a beautiful peony flower!' Qing said, 'Don't be mistaken.' The master said, 'What a pity for a flower.' Bao Ci then said, 'The words of the three venerable monks. Is there any closeness or distance? Just like what Dizang said, where does it fall?' Huanglong Xin said, 'According to the views of these three people, one surpasses the Buddhas and ancestors, one benefits himself and others, and one deceives himself.' Then he asked the monk, 'Who do you say is deceiving himself?' The monk said, 'Don't be mistaken.' Long said, 'From here, it is even more late at night, quiet and desolate, with no one around. We must go and discuss it with him.' Dizang admired the moon and said, 'The clouds move, and the rain goes.' The monk said, 'It is not the clouds that move, but the wind that moves.' The master said, 'I say that neither the clouds nor the wind move.'

動。曰和尚適來又道云動。師曰阿誰罪過。

風起心搖樹。云生性起塵。若明今日事。昧卻本來人。(龍濟修)

若教捉物入迷津。但有纖毫即是塵。不信舊時無相貌。外尋知識也非真。(草堂清)

云生洞里陰。風動林間響。若明今日事。半斤是八兩。(上方岳)

地藏問僧甚處來。曰秦州。師曰將得什麼物來。曰不將得物來。師曰你為什麼對眾謾語。僧無對。師卻問。秦州豈不是出鸚鵡。曰鸚鵡出在隴西。師曰也不較多。

溈山喆云。者僧親從秦州來。為什麼道對眾謾語。要會么。作客不慇勤。帶累主人拖泥帶水。

來問若成風。應機非善巧。三搭不回頭。笑破衲僧口。饑逢王膳不能餐。百城煙水何時了。(達變權)

東風花笑帶春陽。蜂蝶枝頭祇逐香。杜宇一聲垂綠暗。不知歸路幾多長。(遠庵僼)

地藏因法眼紹修洪進三人過。阻雪圍爐次。舉肇論至天地與我同根處。師曰山河與上座自己是同是別。眼曰別。師豎起兩指。眼曰同。師又豎起兩指便起去。及眼辭。師門送曰。上座尋常說三界惟心萬法惟識。指庭下石曰。且道此石在心內在心外。眼曰在心內。師曰。行腳人著甚來由。安片石在心頭。眼窘無以對。遂放包依席下求決。

商量同別有多般。

【現代漢語翻譯】 動。說和尚剛才又說動。師父說：『是誰的罪過？』

『風起心搖樹，云生性起塵。若明今日事，昧卻本來人。』(龍濟修)

『若教捉物入迷津，但有纖毫即是塵。不信舊時無相貌，外尋知識也非真。』(草堂清)

『云生洞里陰，風動林間響。若明今日事，半斤是八兩。』(上方岳)

地藏（Dizang，菩薩名）問僧人從哪裡來。僧人說：『秦州。』師父說：『帶來了什麼東西？』僧人說：『沒有帶來東西。』師父說：『你為什麼當著大家說謊？』僧人無言以對。師父反問道：『秦州難道不是出產鸚鵡嗎？』僧人說：『鸚鵡出產在隴西。』師父說：『也好不了多少。』

溈山喆（Weishan Zhe，人名）說：『這個僧人親自從秦州來，為什麼說當著大家說謊？想要明白嗎？作為客人不慇勤，連累主人拖泥帶水。』

『來問若成風，應機非善巧。三搭不回頭，笑破衲僧口。饑逢王膳不能餐，百城煙水何時了。』(達變權)

『東風花笑帶春陽，蜂蝶枝頭祇逐香。杜宇一聲垂綠暗，不知歸路幾多長。』(遠庵僼)

地藏（Dizang）因為法眼（Fayan）、紹修（Shaoxiu）、洪進（Hongjin）三人經過，因為下雪圍著爐子。舉《肇論》至『天地與我同根』處。師父說：『山河與上座（shangzuo，對僧人的尊稱）自己是同還是別？』法眼（Fayan）說：『別。』師父豎起兩指。法眼（Fayan）說：『同。』師父又豎起兩指便起身離開了。等到法眼（Fayan）告辭時，師父送到門口說：『上座（shangzuo）平常說三界唯心，萬法唯識。』指著庭院下的石頭說：『且說這石頭在心內還是在心外？』法眼（Fayan）說：『在心內。』師父說：『行腳人（xingjiao ren，雲遊僧人）著什麼來由，安放一片石頭在心頭？』法眼（Fayan）窘迫無言以對，於是放下包裹在蓆子下請求決斷。

商量同別有很多種。

【English Translation】 Moved. Said the monk just now also said moved. The master said, 'Whose fault is it?'

'When the wind rises, the heart shakes the tree; when the clouds arise, the nature stirs up dust. If you understand today's affairs, you will obscure the original person.' (Longji Xiu)

'If you teach grasping things to enter the maze, even a tiny bit is dust. If you don't believe that there was no appearance in the past, seeking knowledge externally is also not true.' (Caotang Qing)

'Clouds arise in the cave's shade, wind moves with echoes in the forest. If you understand today's affairs, half a catty is eight ounces.' (Shangfang Yue)

Dizang (地藏, name of a Bodhisattva) asked a monk where he came from. The monk said, 'Qinzhou.' The master said, 'What did you bring?' The monk said, 'I didn't bring anything.' The master said, 'Why are you lying to everyone?' The monk had no reply. The master asked in return, 'Doesn't Qinzhou produce parrots?' The monk said, 'Parrots are produced in Longxi.' The master said, 'It's not much different.'

Weishan Zhe (溈山喆, a person's name) said, 'This monk came personally from Qinzhou, why did he say he was lying to everyone? Do you want to understand? Being inhospitable as a guest causes the host to be bogged down.'

'If the question comes like the wind, responding is not skillful. Three times without turning back, laughing at the tattered monk's mouth. Meeting royal food when hungry, one cannot eat; when will the smoke and water of hundreds of cities end?' (Da Bianquan)

'The east wind smiles with flowers, carrying the spring sun; bees and butterflies only chase fragrance on the branches. The cuckoo's cry hangs down in the green shade; how long is the road home?' (Yuan'an Fan)

Dizang (地藏) because Fayan (法眼), Shaoxiu (紹修), and Hongjin (洪進) were passing by, they were around the stove because of the snow. Quoting the Zhaolun (肇論) to the point of 'Heaven and earth and I have the same root.' The master said, 'Are the mountains and rivers and the venerable (shangzuo, a respectful term for monks) the same or different from oneself?' Fayan (法眼) said, 'Different.' The master raised two fingers. Fayan (法眼) said, 'Same.' The master raised two fingers again and then got up and left. When Fayan (法眼) bid farewell, the master sent him to the door and said, 'Venerable (shangzuo) usually says that the three realms are only mind, and all dharmas are only consciousness.' Pointing to the stone in the courtyard, he said, 'Tell me, is this stone inside the mind or outside the mind?' Fayan (法眼) said, 'Inside the mind.' The master said, 'What reason does a wandering monk (xingjiao ren, a wandering monk) have to put a stone in his mind?' Fayan (法眼) was embarrassed and speechless, so he put down his baggage under the seat and asked for a decision.

Discussing sameness and difference has many kinds.

老倒何曾舉舌端。今古不能提得去。一雙靈劍倚天寒。(保寧勇)

休爭自己與山河。撥動干戈不奈何。看取將軍施武略。兩條寒劍定龍蛇。(冶父川)

火爐頭話幾多般。自己同時作么觀。直下起來呈伎倆。山河大地黑漫漫。(虛堂愚)

地藏問僧。你在昭慶有什麼異聞底事。試舉看。曰不敢錯舉。師曰真實底事作么生。曰和尚因什麼如此。師曰汝話墮也。

承天怡云。者僧昭慶得底異聞雖未舉似。早已驚群聳眾。地藏祇知它人話墮。不知自己舌頭早已拖地。

地藏因同中塔侍玄沙次。沙乃打中塔一棒曰。就名就體。中塔不對。沙乃問師曰作么生會。師曰者僧著一棒。不知來處。

三昧真云。中塔固不知者一棒來處。地藏還知么。莫道地藏不知。敢保玄沙亦未知在。

地藏為玄沙作忌齋。請報恩和尚吃藥石。恩看供養位不見有真。遂問師還有真么。師以手揖曰看。恩曰元來無真。師曰大似不看相似。

柳眉花面慵梳洗。誰道不如初嫁時。閑對傍人引玉線。金針繡出雙黃鸝。(澗庵怡)

福州臥龍山安國院慧球寂照禪師(玄沙備嗣)

上堂。我此間粥飯因緣。為兄弟舉唱。終是不常。欲得省要。卻是山河大地與汝發明。其道既常亦與究竟。若從文殊門

【現代漢語翻譯】 現代漢語譯本： 保寧勇禪師說：『老倒哪裡用得著多費口舌？』（老倒：指老朽之人，這裡指修行者自己）古往今來，沒有什麼可以被提得走。（今古：指過去和現在）一把鋒利的靈劍，倚靠著天際，寒光凜凜。（靈劍：比喻智慧和洞察力）』 冶父川禪師說：『休要爭論自己與山河。（自己：指自我，山河：指外在世界）撥動干戈也無濟於事。（干戈：指爭鬥）看看將軍如何施展武略，兩條寒冷的劍光，平定了龍蛇。（龍蛇：比喻混亂的局面）』 虛堂愚禪師說：『火爐邊的話語何其多端，自己同時又作何觀？（火爐頭話：指世俗的議論，自己：指修行者本身）直接展現出你的伎倆，山河大地一片黑暗。（伎倆：指修行的方法和境界）』 地藏問僧人：『你在昭慶寺有什麼特別的見聞？試著說來聽聽。』僧人說：『不敢隨意亂說。』地藏禪師說：『真實的情況是怎樣的？』僧人說：『和尚您為什麼這樣問？』地藏禪師說：『你落入言語的陷阱了。』 承天怡禪師評論說：『這位僧人在昭慶寺所得到的特別見聞，即使沒有說出來，也已經驚動了眾人。地藏禪師只知道別人落入言語的陷阱，卻不知道自己的舌頭早已拖到地上。（舌頭拖地：比喻多嘴多舌）』 有一次，地藏禪師和中塔侍者一起拜訪玄沙禪師，玄沙禪師就打了一下中塔，說：『就名就體。（就名就體：指名實相符）』中塔侍者沒有回答。玄沙禪師就問地藏禪師說：『你如何理解？』地藏禪師說：『這位僧人捱了一棒，卻不知道這一棒從何而來。』 三昧真禪師評論說：『中塔侍者固然不知道這一棒從何而來，地藏禪師難道知道嗎？不要說地藏禪師不知道，我敢保證玄沙禪師也不知道。』 地藏禪師為玄沙禪師做忌齋，請報恩和尚來吃藥石。（藥石：指晚飯）報恩和尚看了看供養的位置，沒有看到『真』，於是問地藏禪師：『還有『真』嗎？』地藏禪師用手作揖，說：『看。』報恩和尚說：『原來沒有『真』。』地藏禪師說：『很像沒有看一樣。』 澗庵怡禪師說：『懶得梳洗柳眉花容，誰說不如剛出嫁的時候？（柳眉花面：形容女子容貌美麗）閒來無事，對著旁邊的人引著玉線，用金針繡出雙雙黃鸝。（玉線、金針、黃鸝：都是比喻美好的事物）』 福州臥龍山安國院慧球寂照禪師（玄沙備嗣） 上堂說法：『我在這裡講粥飯因緣，為各位兄弟說法，終究不是常法。（粥飯因緣：指日常生活的緣分）想要得到簡要的說法，卻是山河大地為你們發明。（山河大地：指整個世界）這個道理既然是常法，也就與究竟之理相合。如果從文殊菩薩的法門』

【English Translation】 English version: Baoning Yong said: 'The old and feeble one never needed to use the tip of the tongue. Nothing from the past or present can be taken away. A pair of sharp spiritual swords lean against the cold sky.' (老倒: refers to an old and frail person, here referring to the practitioner himself. 今古: refers to the past and present. 靈劍: metaphor for wisdom and insight.) Yefu Chuan said: 'Stop arguing about yourself and the mountains and rivers. (自己: refers to the self, 山河: refers to the external world.) Stirring up conflict is futile. Look at how the general displays his martial strategies; two cold sword lights pacify the dragons and snakes.' (龍蛇: metaphor for chaotic situations.) Xutang Yu said: 'How many kinds of words are spoken by the stove? What do you observe at the same time? (火爐頭話: refers to worldly discussions, 自己: refers to the practitioner himself.) Directly display your skills, and the mountains, rivers, and earth are all dark.' (伎倆: refers to the methods and realms of practice.) Dizang asked a monk: 'What special things have you heard and seen at Zhaoqing Temple? Try to tell me.' The monk said: 'I dare not speak carelessly.' Dizang said: 'What is the true situation?' The monk said: 'Why does the abbot ask this?' Dizang said: 'You have fallen into the trap of words.' Cheng Tianyi commented: 'The special things this monk heard and saw at Zhaoqing Temple, even if he didn't say them, have already startled the crowd. Dizang only knows that others have fallen into the trap of words, but he doesn't know that his own tongue has already dragged on the ground.' (舌頭拖地: metaphor for being talkative.) Once, Dizang and the attendant Zhongta visited Xuansha. Xuansha struck Zhongta and said: 'The name matches the reality.' (就名就體: refers to the name matching the reality.) Zhongta did not answer. Xuansha then asked Dizang: 'How do you understand this?' Dizang said: 'This monk received a blow but does not know where it came from.' Sanmei Zhen commented: 'Zhongta certainly does not know where the blow came from. Does Dizang know? Don't say Dizang doesn't know; I dare to guarantee that Xuansha also doesn't know.' Dizang held a memorial service for Xuansha and invited the monk Baoen to eat the evening meal. (藥石: refers to the evening meal.) Baoen looked at the offering position and did not see 'truth,' so he asked Dizang: 'Is there any 'truth'?' Dizang bowed with his hands and said: 'Look.' Baoen said: 'Originally, there is no 'truth'.' Dizang said: 'It's very similar to not looking.' Jian'an Yi said: 'Too lazy to comb the willow eyebrows and flowery face, who says it's not as good as when first married? (柳眉花面: describes a woman's beautiful appearance.) At leisure, guiding the jade thread to the person next to her, embroidering a pair of orioles with a golden needle.' (玉線, 金針, 黃鸝: all metaphors for beautiful things.) Huaiqiu Jizhao, Zen Master of Anguo Temple on Wolong Mountain in Fuzhou (Successor of Xuansha) Ascending the hall to give a Dharma talk: 'My causes and conditions for rice and porridge here are to speak Dharma for you brothers, but ultimately it is not the constant Dharma. (粥飯因緣: refers to the causes and conditions of daily life.) If you want to obtain a concise Dharma, it is the mountains, rivers, and earth that reveal it to you. (山河大地: refers to the entire world.) Since this principle is the constant Dharma, it is also in accordance with the ultimate principle. If from the gate of Manjusri'

入者。一切無情土木瓦礫助汝發機。若從普賢門入者。不動步而到。若從觀音門入者。一切音響蝦蟆蚯蚓助汝發機。以此三門方便示汝。如將一隻折箸攪大海水。令彼魚龍知水為命。會么。若無智眼而審諦之。任汝百般巧妙不為究竟。

瑯玡覺云。雖是善因而招惡果。　保寧勇云。大眾東西南北四維上下筑著磕著。不覺不知。過在什麼處。良久云。紅粉易成端正女。無錢難作好兒郎。　薦福行雲。若據山僧檢點。安國自己性命亦未知落處在。者里一隻折箸也不消得。莫有虎口奪食者么。若無。山僧不免向炙瘢上更下一燋去也。拍禪床下座。　東禪觀云。安國一時嚼飯餵嬰兒。不知旁觀噁心。

安國問了院主。先師道。盡十方世界是個真實人體。你還見僧堂么。主曰和尚莫眼花。師曰先師遷化肉猶暖在。

法林音云。大小安國著甚死急。者僧換卻眼睛。去死十分。縱有盧扁也祇好拱手。乃忙忙放去收來。豈善作之謂歟。雖然。安國也未必是好心。

福州大章山契如庵主(玄沙備嗣)

僧問。生死到來如何𢌞避。師曰符到奉行。曰恁么則被生死拘將去也。師曰阿㖿㖿。

瀛山訚云。者老漢恁么放憨。直得閻家拱手。雖然。更須勘過始得。

宗鑒法林卷五十三 卍新續藏第 6

【現代漢語翻譯】 現代漢語譯本 入處。一切無情的土木瓦礫都能幫助你觸發頓悟的契機。如果從普賢（Samantabhadra，象徵菩薩的行愿）的法門進入，不用移動腳步就能到達。如果從觀音（Avalokiteśvara，象徵菩薩的慈悲）的法門進入，一切聲音，包括蝦蟆和蚯蚓的聲音，都能幫助你觸發頓悟的契機。我用這三個法門方便地指示你們，就像用一根折斷的筷子攪動大海，讓魚龍知道水是它們的生命一樣。明白了嗎？如果沒有智慧的眼睛來仔細審視，任憑你百般巧妙，也無法達到究竟的境界。

瑯玡覺（Langye Jue）說：『雖然是善因，卻招來惡果。』 保寧勇（Baoning Yong）說：『大眾在東西南北四維上下碰撞，不覺不知，過錯在哪裡？』良久后說：『紅粉容易成就端正的女子，沒錢難以成為好兒郎。』 薦福行（Jianfu Xing）說：『如果按照山僧我的看法，安國（Anguo）自己性命的著落都還不知道在哪裡。這裡一根折斷的筷子也不需要。有沒有人敢於虎口奪食？如果沒有，山僧我不免要在燒灼的傷疤上再加一灼了。』說完拍了一下禪床，下座。 東禪觀（Dongchan Guan）說：『安國一時嚼飯餵嬰兒，不知道旁觀者會覺得噁心。』

安國問了院主：『先師說，整個十方世界是一個真實的人體，你還看得見僧堂嗎？』院主說：『和尚你莫不是眼花了？』安國說：『先師圓寂遷化，肉身還溫暖著呢。』

法林音（Falin Yin）說：『安國這麼著急做什麼？這個僧人換了眼睛，離死更近了。縱然有盧扁（Lu Bian，名醫）也只能拱手無策。』於是忙忙地放開又收回，難道這就是所謂的善行嗎？雖然如此，安國也未必是好心。

福州大章山契如庵主（Fuzhou Dazhangshan Qiru，玄沙備（Xuansha Bei）的嗣法弟子）

有僧人問：『生死到來時，如何躲避？』庵主說：『符到就奉行。』僧人說：『這樣豈不是被生死拘禁帶走了？』庵主說：『阿㖿㖿。』

瀛山訚（Yingshan Yin）說：『這個老漢這麼裝傻，簡直讓閻王爺都要拱手了。雖然如此，還要仔細勘驗一番才行。』

宗鑒法林卷五十三 卍新續藏第 6

【English Translation】 English version Entering. All insentient earth, wood, tiles, and rubble can help you trigger the opportunity for enlightenment. If entering through the Samantabhadra (普賢, symbolizing the vows and practices of a Bodhisattva) gate, you arrive without moving a step. If entering through the Avalokiteśvara (觀音, symbolizing the compassion of a Bodhisattva) gate, all sounds, including the sounds of toads and earthworms, can help you trigger the opportunity for enlightenment. I conveniently show you these three gates, like stirring the ocean with a broken chopstick, letting the fish and dragons know that water is their life. Do you understand? If you do not have the eye of wisdom to examine it carefully, no matter how skillful you are, you will not reach the ultimate state.

Langye Jue (瑯玡覺) said: 'Although it is a good cause, it invites evil consequences.' Baoning Yong (保寧勇) said: 'The assembly bumps into things in the east, west, north, south, the four intermediate directions, above and below, without awareness or knowledge. Where is the fault?' After a long pause, he said: 'Rouge and powder easily create a beautiful woman; without money, it is difficult to make a good son.' Jianfu Xing (薦福行) said: 'According to this mountain monk's examination, Anguo (安國) himself does not even know where his own life is settled. Here, even a broken chopstick is unnecessary. Is there anyone who dares to snatch food from a tiger's mouth? If not, this mountain monk will not avoid adding another burn to the already cauterized scar.' He then slapped the Zen bed and descended from the seat. Dongchan Guan (東禪觀) said: 'Anguo is temporarily chewing food to feed an infant, unaware that onlookers find it disgusting.'

Anguo asked the abbot: 'The late master said that the entire ten directions world is a real human body. Can you still see the monks' hall?' The abbot said: 'Monk, are you not seeing things?' Anguo said: 'The late master passed away, but his flesh is still warm.'

Falin Yin (法林音) said: 'Why is Anguo in such a hurry? This monk has changed his eyes and is closer to death. Even if there were Lu Bian (盧扁, a famous doctor), he could only stand by helplessly.' Thus, he hurriedly releases and retracts. Is this what is called good action? Even so, Anguo may not necessarily be well-intentioned.

Abbot Qiru of Dazhang Mountain in Fuzhou (福州大章山契如, a Dharma heir of Xuansha Bei (玄沙備))

A monk asked: 'When birth and death arrive, how can one avoid them?' The abbot said: 'When the talisman arrives, follow it.' The monk said: 'In that case, wouldn't one be imprisoned and taken away by birth and death?' The abbot said: 'Aha, aha.'

Yingshan Yin (瀛山訚) said: 'This old man is acting so foolish that even King Yama would have to bow. Even so, it is still necessary to examine him carefully.'

Zongjian Falin, Volume 53 卍 New Continued Canon, No. 6

6 冊 No. 1297 宗鑒法林

宗鑒法林卷五十四

集云堂　編

大鑒下九世

金陵清涼院法眼文益禪師(羅漢琛嗣)

行腳次。值天雨阻地藏。因參藏。藏曰何往。師曰迤邐行腳去。曰行腳事作么生。師曰不知。曰不知最親切。師有省。

而今飽學似當時。脫盡纖塵到不知。任短任長休剪綴。隨高隨下自平持。家門豐儉臨時用。田地優遊信步移。三十年前行腳事。分明孤負一雙眉。(天童覺)

南來北往盡奔波。終日煙塵不奈何。信步蹋翻芳草路。隨機借看落花多。兩行眉黛橫秋月。一對天池浸玉梭。最好不知頭角盡。轉身何處覓誵訛。(伴我侶)

頭角分明轉失真。葉公老懶不傳神。一朝破壁飛雷電。定有奇仙為點睛。(潭吉忍)

氣宇軒昂出禁城。眼中無物可當情。誰知冷地一星火。燒出眉毛八字橫。(無倚照)

神仙一粒果無差。點鐵成金事更賒。不似今時藥汞者。聚頭空自說丹砂。(均化度)

法眼在地藏。一日呈所見。藏曰佛法不恁么。師曰某甲辭窮理盡也。藏曰。若論佛法。一切現成。師于言下大悟。

滿盤捧出醇甘露。到口令人命即亡。絕後再蘇欺不得。翻嗟岐路漫尋羊。(壽昌經)

法眼因子方上座

【現代漢語翻譯】 現代漢語譯本

宗鑒法林卷五十四

集云堂 編

大鑒下九世

金陵清涼院法眼文益禪師(羅漢琛嗣)

行腳途中，遇到下雨被阻在地藏處。因此參訪地藏。地藏問：『你往哪裡去？』禪師說：『隨意行腳而去。』地藏說：『行腳這件事怎麼做？』禪師說：『不知道。』地藏說：『不知道最親切。』禪師因此有所領悟。

而今飽學像當時，脫盡纖塵到不知。任短任長休剪綴，隨高隨下自平持。家門豐儉臨時用，田地優遊信步移。三十年前行腳事，分明孤負一雙眉。(天童覺)

南來北往盡奔波，終日煙塵不奈何。信步蹋翻芳草路，隨機借看落花多。兩行眉黛橫秋月，一對天池浸玉梭。最好不知頭角盡，轉身何處覓誵訛。(伴我侶)

頭角分明轉失真，葉公老懶不傳神。一朝破壁飛雷電，定有奇仙為點睛。(潭吉忍)

氣宇軒昂出禁城，眼中無物可當情。誰知冷地一星火，燒出眉毛八字橫。(無倚照)

神仙一粒果無差，點鐵成金事更賒。不似今時藥汞者，聚頭空自說丹砂。(均化度)

法眼在地藏處，一日呈上自己的見解。地藏說：『佛法不是這樣的。』禪師說：『我已辭窮理盡了。』地藏說：『若論佛法，一切現成。』禪師在言下大悟。

滿盤捧出醇甘露，到口令人命即亡。絕後再蘇欺不得，翻嗟岐路漫尋羊。(壽昌經)

法眼因為子方上座

【English Translation】 English version

Zong Jian Fa Lin, Volume 54

Compiled by Jiyun Hall

The Ninth Generation from Dajian

Chan Master Fayan Wenyi of Qingliang Temple in Jinling (Successor of Luohan Chen)

While traveling, he was stopped by rain at Dizang's (Earth Treasury). Therefore, he visited Dizang. Dizang asked, 'Where are you going?' The Master said, 'Wandering around.' Dizang said, 'How do you do the wandering?' The Master said, 'I don't know.' Dizang said, 'Not knowing is the most intimate.' The Master had an awakening.

Now, being learned is like back then, shedding all the dust to not knowing. Let it be short or long, stop trimming. Let it be high or low, maintain it evenly. Use the family's wealth or poverty as needed, roam freely in the fields. The wandering of thirty years ago, clearly betrayed a pair of eyebrows. (Tiantong Jue)

Coming from the south and going to the north, all is rushing about, all day in smoke and dust, unbearable. Casually stepping on the fragrant grass path, taking the opportunity to look at the falling flowers. Two rows of eyebrows like the autumn moon, a pair of celestial pools soaking jade shuttles. Best is when the horns and edges are exhausted, turning around, where to find fault? (Ban Wo Lu)

Clear horns and edges turn into falsehood, Lord Ye is lazy and doesn't transmit the spirit. One morning, breaking the wall, flying thunder and lightning, surely a strange immortal will dot the eyes. (Tan Ji Ren)

With imposing manner, he leaves the forbidden city, in his eyes, nothing can match his feelings. Who knows, a spark in the cold ground, burns out eyebrows in the shape of the character 'eight'. (Wu Yi Zhao)

An immortal's pill is without error, turning iron into gold is even more distant. Not like today's alchemists, gathering together and only talking about cinnabar. (Jun Hua Du)

Fayan was at Dizang's place. One day, he presented his views. Dizang said, 'The Buddha-dharma is not like that.' The Master said, 'I am at the end of my words and reason.' Dizang said, 'If we talk about the Buddha-dharma, everything is readily available.' The Master had a great awakening upon hearing these words.

A full plate of pure nectar is presented, but it causes one's life to end upon tasting it. Impossible to deceive after revival, regretting searching for sheep on the wrong path. (Shouchang Jing)

Fayan because of Upasaka Zifang

自長慶來。師舉先長慶偈問。作么生是萬象之中獨露身。子方舉拂子。師曰恁么會又爭得。曰和尚如何。師曰喚什麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說什麼撥不撥。子方言下悟去。

萬象之中獨露身。一回相見一回親。東西南北吾皇化。莫向江南苦問津。(浮山遠)

離念見佛。破塵出經。現成家法。誰立門庭。日逐舟行江練凈。春隨草上燒痕青。撥不撥。聽丁寧。三徑就荒歸便得。舊年松菊尚芳馨。(天童覺)

雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。一江秋水連天碧。兩岸蓼花笑白蘋。(具足有二)

萬象之中獨露身。曉雞啼散滿天星。啞口牧童牛背穩。鐵笛一聲宇宙清。

法眼因慧超問如何是佛。師曰汝是慧超。

金粟元云。法眼恁么抵對。可謂瘥病不假驢䭾藥。能彈何必玉絲絃。者僧悟去。亦覺可人。撿點將來。猶有事在。且道是什麼事。咄。玄沙道底。

江國春風吹不起。鷓鴣啼在深花里。三級浪高魚化龍。癡人猶戽夜塘水。(翠峰顯)

𡾟險行時問路難。有人相問北村南。長安無限人來往。幾個無鈴得過關。(投子青)

木人行千里。駿馬不移蹄。落日依南土。因風向北嘶。(正覺逸)

妙用不須霜刃劍。能彈何必玉弦絲

。嚴冬午後三更夜。閑坐間眠雲散時。(翠巖真)

一文大光錢。買得個油糍。吃向肚裡了。當下便不饑。(白雲端)

微酸梅子始生仁。鶯老花殘跡已陳。一夜南風移斗柄。明朝煙柳不關春。(正堂辨)

含元殿里問長安。直指當人徹骨寒。地沒硃砂翻赤土。廩無粒米倒礱糠。(松濤廣)

法眼因僧問如何是曹源一滴水。師曰是曹源一滴水。

天童杰云。法眼向百戰場中舞纛旗。未免旁觀者哂。忽有問靈隱如何是曹源一滴水。祇向它道和屎合尿。

曹源一滴水澄清。流出千江絕浪聲。大海幾多遊玩者。茫茫空繞水邊行。(白雲端)

曹源一滴水。是即波濤起。桃花流出洞中來。漁舟夜宿蘆花里。(楊無為)

曹源一滴異常流。流入滄溟冠九州。垂釣幾番波浪險。未曾聞道失漁舟。(草堂清)

得人一牛。還人一馬。珍重曹源。可知禮也。雷奔洶涌海濤生。誰解截流那下行。那下行。通玄日午打三更。(韶禪師)

曹源一滴起波濤。萬派聲歸海上消。若謂清涼有別旨。不妨今日與明朝。(跂應華)

法眼答前語時。天臺韶侍次。豁然開悟。因以所悟白師。師曰汝向後為王者所師。致祖道光大。吾不如也。

曹源一滴水。相罵饒插㭰。鷃鵲

空啾啾。驊騮已千里。(月窟清)

白雲散盡碧天高。月落波心映玉苗。江上漁翁休泛泛。寒風乍起利如刀。

法眼因僧問。承教有言。從無住本立一切法。如何是無住本。師曰。形興未質。名起未名。

博山來云。形未興。名未起。且道森羅萬象從何處得來。者里放過即不可。喝一喝。

沒軌跡。斷訊息。白雲無根。清風何色。散干蓋而非心。持坤與而有力。洞千古之淵源。造萬象之模則。剎塵逆會也處處普賢。樓閣門開也頭頭彌勒。(天童覺)

漏泄了也。春不著花。冬不藏雪。一對泥牛銜古月。屑屑。形名何處論枯橛。(伴我侶)

從來那畔信難通。即使通來尚滯功。肯信一爻通變處。不萌枝上卷春風。(懷清海)

法眼問覺上座船來陸來。曰船來。師曰船在甚處。曰船在河裡。覺退。師卻問旁僧曰。你道適來者僧具眼不具眼。

博山來云。虛空無彩色。大海有波瀾。　報恩琇代旁僧云。賊過點兵。　義山訥云。絲來線去不露鋒铓。自非見處精明用處自在。何以能此。雖然。你若作佛法會。帶累他二老不值半文錢。

水不洗水。金不博金。昧毛色而得馬。靡絲絃而樂琴。結繩畫卦有許事。喪盡真淳盤古心。(天童覺)

盛世常聞大雅音。元和協

【現代漢語翻譯】 現代漢語譯本：空空蕩蕩，良馬已經奔馳千里。（如月宮般清澈）

白雲消散，碧空高遠。月亮沉落，波心倒映著如玉的禾苗。江上的漁翁啊，不要再漫無目的地漂盪了，寒風驟起，鋒利如刀。

法眼禪師問一位僧人：『承蒙教誨，有句話說，從無住的根本建立一切法，什麼是無住的根本呢？』禪師回答說：『形體興起之前，質地尚未形成；名稱出現之前，名號尚未確立。』

博山禪師評論說：『形體尚未興起，名稱尚未確立，那麼森羅萬象從何處而來？』這裡放過就不可了。喝！

沒有軌跡，斷絕訊息。白雲沒有根，清風是什麼顏色？散開覆蓋萬物卻並非有心，承載大地而充滿力量。洞察千古的淵源，創造萬象的法則。剎塵般眾多的逆行聚合，處處都是普賢菩薩（Samantabhadra）。樓閣的大門打開，處處都是彌勒菩薩（Maitreya）。（天童覺禪師）

泄露了天機啊！春天不開放花朵，冬天不藏匿雪花。一對泥牛口銜著古老的月亮，細碎零落。形體和名稱在哪裡討論枯木樁呢？（伴我侶禪師）

從來那一邊的資訊難以溝通，即使溝通了仍然滯留在功夫上。如果肯相信在變通之處下功夫，不萌芽的樹枝上也會捲起春風。（懷清海禪師）

法眼禪師問覺上座：『你乘船來還是陸路來？』覺上座回答說：『乘船來。』禪師問：『船在哪裡？』回答說：『船在河裡。』覺上座退下。禪師卻問旁邊的僧人說：『你說剛才那位僧人有眼力還是沒有眼力？』

博山禪師評論說：『虛空沒有彩色，大海有波瀾。』報恩琇禪師代替旁邊的僧人回答說：『賊人過後才來點兵。』義山訥禪師說：『絲來線去，不露鋒芒。』如果不是見地精明，運用自在，怎麼能做到這樣？雖然如此，你如果作佛法會，連累他們兩位老禪師也不值半分錢。

水不能洗水，金不能博金。不看毛色就能識別馬，沒有絲絃也能欣賞琴。結繩記事、畫卦這些事，喪失了純真質樸的盤古之心。（天童覺禪師）

太平盛世常常聽到高雅的音樂，元氣調和。

【English Translation】 English version: Empty and vast, the fine steed has already galloped a thousand miles. (The moon cave is clear)

White clouds have scattered, the blue sky is high. The moon sets, its reflection in the waves mirrors jade-like seedlings. Fisherman on the river, cease your aimless drifting. The cold wind suddenly rises, sharp as a knife.

Fayan (Dharma Eye, a Chan master) asked a monk: 'I have heard it said, 'From the non-abiding root, all dharmas are established.' What is the non-abiding root?' The master replied: 'Before form arises, substance has not yet been formed; before a name appears, the designation has not yet been established.'

Boshan (another Chan master) commented: 'Before form has arisen, before a name has been established, from where do the myriad phenomena come?' To let this pass is unacceptable. A shout!

No trace, cut off from news. White clouds have no roots, what color is the clear wind? It spreads to cover everything, yet is without intention; it supports the earth and is full of strength. It penetrates the source of the ancient past, creating the model for all phenomena. The dust-like reverse gatherings, everywhere are Samantabhadra (Universal Worthy Bodhisattva). The gates of the pavilion open, everywhere are Maitreya (the future Buddha). (Tiantong Jue)

It has been leaked! Spring does not bloom with flowers, winter does not hide snow. A pair of mud oxen hold an ancient moon in their mouths, crumbling away. Where can form and name discuss a withered stump? (My companion)

From that shore, communication has always been difficult. Even if communication is achieved, it still lingers in effort. If you are willing to believe in the place of transformation through a single line, the spring breeze will stir on the unsprouted branch. (Huai Qinghai)

Fayan (Dharma Eye) asked the senior monk Jue: 'Did you come by boat or by land?' Jue replied: 'By boat.' The master asked: 'Where is the boat?' He replied: 'The boat is in the river.' Jue withdrew. The master then asked a monk beside him: 'Do you say that the monk just now has eyes or does not have eyes?'

Boshan (another Chan master) commented: 'Empty space has no color, the great sea has waves.' Baoen Xiu, substituting for the monk beside him, replied: 'Counting the soldiers after the bandits have passed.' Yishan Ne said: 'The silk comes and the thread goes, without revealing the sharp edge.' If one's insight is not refined and one's application is not free, how could one do this? Even so, if you hold a Dharma assembly, you will implicate those two old masters, making them not worth half a penny.

Water cannot wash water, gold cannot gamble with gold. One can recognize a horse without looking at its coat, one can enjoy the zither without strings. Tying knots and drawing trigrams—these things have happened, losing the true and simple heart of Pangu (the creator in Chinese mythology). (Tiantong Jue)

In prosperous times, one often hears refined music, the primordial harmony is in accord.

律鳳巢林。無端曲罷停弦后。撥動忽生殺伐心。(星朗雄)

法眼問修山主。毫釐有差天地懸隔。你作么生會。曰毫釐有差天地懸隔。師曰與么會又爭得。曰。某甲祇與么。師兄作么生。師曰毫釐有差天地懸隔。修遂禮拜。

東禪齊云。山主恁么抵對。為什麼不肯。及乎請益法眼。乃仍祇恁么道。且道誵訛在什麼處。者里看得透。許你具一隻眼。　五祖戒別法眼。劈脊便打。　保寧勇云。修山主當時何不也好向法眼道。與么會又爭得。　徑山杲云。二老絲來線去綿綿密密。扶起地藏門風。可謂滿目光生。若是德山臨濟門下。更買草鞋行腳始得。何故。毫釐有差天地懸隔。甚處得者訊息來。　天寧琦云。二老漢不會轉身句。如今有問天寧。向它道昨日有人恁么問。三十棒趕出院去也。　報恩秀云。萬松當時見法眼道恁么又爭得。向道久聞和尚有此機要。不然擺手便行。管取一時坐斷。　博山來云。法眼鉤人在不疑之地。且道有多少法術。王言如絲。其出如綸。　河渚謙代修云。和尚元來別有長處。

六國當時已太平。太平才久不知兵。修公換得長蛇陣。天下人人會死生。(佛印元)

石城親切問同參。不話東西便指南。明暗兩條來往路。依俙屈曲在煙嵐。(保寧勇)

秤頭蠅坐便攲傾。

萬世權衡照不平。斤兩錙銖見端的。終歸輸我定盤星。(天童覺)

一道如弦直。長安信已傳。萬邦皆入貢。四海息狼煙。(掩室開)

兩刃交鋒電影馳。金剛截鐵爛如泥。回頭蹋碎關山月。未免重栽眼上眉。(雪逵照)

法眼示眾。識得凳子。周匝有餘。

雲門偃云。識得凳子。天地懸殊。　翠峰顯云。澤廣藏山。霾能伏豹。　薦福懷云。識得凳子。是楠木做。　圓通秀云。識得凳子。四腳著地。　泐潭清舉法眼雲門翠峰語畢云。三個漢總是依它見解。明昧兩岐。不脫是聞。如水中月。黃龍即不然。畗塞乾坤外。開張日月前。　徑山杲云。識得凳子。好剃頭洗腳。雖然如是。錯會者多。　龍池傳云。識得凳子。更參三十年。歸來休云依舊是凳子。　雲門澄云。識得凳子。正有事在。　靈溪昱云。法眼解放不解收。雲門解收不解放。天衣平地上吃交。總是依草附木。何如拽杖看云起。閑聽黃鸝三兩聲。

不知將甚報君恩。云起江湖浪皺痕。一片孤帆乘興去。與誰相逐過天門。(保寧勇)

一不是。二不成。落花流水裡啼鶯。閑庭雨散夜將半。片月還從海底生。(象田卿)

法眼因僧來參。師以手指簾。尋有二僧齊去捲簾。師曰一得一失。

黃龍清云。法眼鏌鎁在手

【現代漢語翻譯】 現代漢語譯本： 萬世的權衡，照亮一切，沒有絲毫偏差。即使是極細微的差別，也能清楚地顯現出來。最終，一切都要歸於我的定盤星。（天童覺） 一道光芒如琴絃般筆直。長安的訊息已經傳遍天下。萬國都來朝貢，四海平息了戰火。（掩室開） 兩把利刃交鋒，快如閃電。即使是金剛截鐵，也會像泥土一樣被摧毀。即使回頭踏碎關山的明月，也難免重新栽種眼上的眉毛。（雪逵照） 法眼禪師向大眾開示：『認識這個凳子，』周全完備，綽綽有餘。 雲門禪師說：『認識這個凳子，』天地之間，差異懸殊。翠峰禪師說：『恩澤廣佈，足以藏匿山川，霧霾也能馴服猛豹。』薦福懷禪師說：『認識這個凳子，是用楠木做的。』圓通秀禪師說：『認識這個凳子，四條腿著地。』泐潭清禪師在說完法眼、雲門、翠峰的語錄后說：『這三個人總是按照他們的見解，明昧不定，始終沒有脫離聽聞的範疇，就像水中的月亮。』黃龍禪師卻不是這樣，他的境界充塞天地之外，開啟在日月之前。 徑山杲禪師說：『認識這個凳子，可以用來剃頭洗腳。』雖然如此，誤解的人很多。龍池傳禪師說：『認識這個凳子，還要再參三十年。』回來后不要說依舊是凳子。雲門澄禪師說：『認識這個凳子，正有事情在。』靈溪昱禪師說：『法眼禪師的開解放得開卻收不回，雲門禪師的開解收得回卻放不開，天衣禪師在平地上製造障礙。』這些都是依草附木，不如拄著枴杖看云起，悠閒地聽著黃鸝鳥的幾聲鳴叫。 不知用什麼來報答皇上的恩情。云起江湖，泛起層層波浪。一片孤單的帆船，興致勃勃地離去，與誰一同前往天門？（保寧勇） 一不是，二不成。落花流水的景象中，傳來黃鶯的啼叫聲。幽靜的庭院，雨後初晴，夜已過半，一輪孤單的明月，又從海底升起。（象田卿） 法眼禪師因為有僧人前來參拜，就用手指指著簾子。一會兒，有兩個僧人一起去捲簾子。法眼禪師說：『一得一失。』 黃龍清禪師說：『法眼禪師的鏌鎁（古代寶劍名）就在手中。』

【English Translation】 English version: The scale of myriad ages illuminates without bias. Even the slightest differences are clearly revealed. Ultimately, all returns to my guiding star. (Tiantong Jue) A single ray of light, straight as a string. The news from Chang'an has already spread. All nations come to pay tribute, and the four seas are at peace. (Yanshi Kai) Two sharp blades clash, swift as lightning. Even vajra and iron are shattered like mud. Even if one turns back and crushes the moon over the mountain pass, one cannot avoid replanting eyebrows above the eyes. (Xuekui Zhao) Fayan (Dharma Eye) addressed the assembly: 'Recognize this stool,' complete and abundant, more than enough. Yunmen (Cloud Gate) said: 'Recognize this stool,' the difference between heaven and earth is vast. Cuifeng (Emerald Peak) said: 'Grace is widespread, enough to conceal mountains and rivers, and haze can subdue leopards.' Jianfu Huai said: 'Recognize this stool, it is made of Phoebe wood.' Yuantong Xiu said: 'Recognize this stool, its four legs touch the ground.' Letan Qing, after reciting the sayings of Fayan, Yunmen, and Cuifeng, said: 'These three always rely on their own views, uncertain and unclear, never escaping the realm of hearing, like the moon in the water.' Huanglong (Yellow Dragon) is not like this; his realm fills beyond heaven and earth, opening before the sun and moon. Jingshan Gao said: 'Recognize this stool, it can be used for shaving heads and washing feet.' Although this is so, many misunderstand. Longchi Chuan said: 'Recognize this stool, and continue to contemplate for thirty more years.' Upon returning, do not say it is still just a stool. Yunmen Cheng said: 'Recognize this stool, there is something happening.' Lingxi Yu said: 'Fayan's explanation is expansive but cannot be retracted, Yunmen's explanation can be retracted but not expanded, and Tianyi creates obstacles on flat ground.' These are all relying on grass and clinging to trees; it is better to lean on a staff and watch the clouds rise, leisurely listening to the calls of orioles. I do not know how to repay the emperor's kindness. Clouds rise on the rivers and lakes, creating layers of waves. A solitary sail departs with great enthusiasm, with whom will it journey through the heavenly gate? (Baoning Yong) One is not, two is not accomplished. In the scene of falling flowers and flowing water, the song of the oriole is heard. In the quiet courtyard, the rain has cleared, and the night is half over; a solitary moon rises again from the bottom of the sea. (Xiangtian Qing) Because a monk came to visit, Fayan pointed to the curtain. After a while, two monks went together to roll up the curtain. Fayan said: 'One gain, one loss.' Huanglong Qing said: 'Fayan's Mo Xie (ancient sword name) is in hand.'

殺活臨時。二僧齊去捲簾。且道那個得那個失。還會么。世事但將公道斷。人心難與月輪齊。　理安問云。法眼探頭。二僧逐塊。直饒收處迅捷。未免平地吃交。　百丈泐云。八字打開。眉橫鼻直。眼裡無筋一世貧。千古萬古空相憶。法眼道一得一失。還有分疏得者么。卓拄杖云。山僧口門窄。　道峰珍舉理安語畢云。法眼若非二僧出手。幾乎勞而無功。雖然。還知平地吃交處么。一箭兩垛。

松直棘曲。鶴長𠒎短。羲黃世人俱忘治亂。其安也潛龍在淵。其逸也翔鳥脫絆。夫何祖禰西來。得失是非相半。篷隨風而轉空。船截流而到岸。箇中伶俐衲僧。看取清涼手段。(天童覺)

老將高提白玉鞭。雙駒一䇿去翩翩。古今得失論量底。空看西山暮雨前。(正堂辨)

七夕星河渡鵲橋。穿針姹女自徒勞。支磯石畔乘槎客。更向平坡飐白濤。(石澗泐)

指點峰巒入望幽。芙蓉削出水天秋。最憐一抹煙嵐好。翻使遊人翳兩眸。(位中符)

青桐一葉墮明樓。雙雁南飛海上游。得失惟論千古事。何人能識漢宮秋。(蔗庵范)

法眼因僧問。古佛堂前何人先到。師曰不動步者。

資福廣云。法眼恁么答話。引它業識茫茫者坐在無魂必死之地。古佛堂前驢年夢見。然則。畢竟什麼人先

【現代漢語翻譯】 現代漢語譯本： 殺與活都是暫時的。兩個僧人一起去捲簾子。那麼，誰得到了什麼，誰又失去了什麼？你們明白嗎？世事只要用公正的原則來判斷，人心卻難以像月亮一樣圓滿。理安問道：『法眼禪師探頭，兩個僧人追逐土塊。即使收回的動作迅速敏捷，也難免在平地上摔跤。』百丈泐禪師說：『八字打開，眉毛橫長，鼻子豎直。眼裡沒有精氣，一輩子貧困。千古萬古，只能空自思念。』法眼禪師說一得一失，還有人能分辨清楚嗎？』說完，拄著禪杖說：『山僧我口才不好。』道峰珍舉理安的話說完，說：『法眼禪師如果不是這兩個僧人出手，幾乎是徒勞無功。雖然如此，還知道在平地上摔跤的地方嗎？一箭射中兩個靶子。』

松樹挺直，荊棘彎曲。鶴腿長，𠒎鳥腿短。羲皇時代的人都忘記了治理和混亂。平安的時候，就像潛龍在深淵。安逸的時候，就像飛鳥掙脫束縛。那麼，祖師西來，得到和失去、是和非各佔一半。船篷隨著風而轉動，船隻截斷水流而到達岸邊。聰明的衲僧，看看清涼禪師的手段。（天童覺）

老將高高舉起白玉鞭，兩匹駿馬一鞭之下飛奔向前。古往今來，爭論得失的人，只是空看西山的傍晚煙雨。（正堂辨）

七夕之夜，銀河之上架起鵲橋。穿針的織女只是徒勞。支磯石旁邊，乘坐木筏的客人，更是在平緩的沙灘上捲起白色的浪濤。（石澗泐）

指點著遠處的山峰，景色幽深。芙蓉峰像刀削一樣挺拔，倒映在秋天的水面上。最讓人喜愛的是那一抹美好的煙嵐，反而遮蔽了遊人的雙眼。（位中符）

一片青桐葉飄落到明亮的樓閣上，兩隻大雁向南飛去，在海上遨遊。得失只談論千古之事，有誰能懂得漢宮的秋意？（蔗庵范）

法眼禪師因為有僧人問：『古佛堂前，什麼人先到？』禪師回答說：『不動步的人。』

資福廣禪師說：『法眼禪師這樣回答，引導那些業識茫茫的人坐在沒有靈魂必死的地方。古佛堂前，驢年才能夢見。既然如此，到底什麼人先到？』

【English Translation】 English version: Killing and living are temporary. Two monks went together to roll up the curtain. Then, who gained what, and who lost what? Do you understand? Worldly affairs should be judged by fair principles, but people's hearts are difficult to be as perfect as the moon. Li'an asked: 'Fayan (Dharma Eye) Zen master peeked out, and two monks chased after clods of earth. Even if the action of retrieving is swift and agile, it is inevitable to fall on flat ground.' Baizhang Le Zen master said: 'The character 'eight' is opened, eyebrows are horizontal, and the nose is straight. Eyes without essence, a lifetime of poverty. For thousands and thousands of years, one can only miss in vain.' Fayan Zen master said that one gains and one loses, is there anyone who can distinguish clearly?' After speaking, he leaned on his staff and said: 'This mountain monk is not eloquent.' Daofeng Zhen, after quoting Li'an's words, said: 'If it weren't for these two monks taking action, Fayan Zen master would have almost worked in vain. Even so, do you still know where you fall on flat ground? One arrow hits two targets.'

Pine trees are straight, and thorns are curved. Cranes have long legs, and 𠒎 birds have short legs. People of the Xi Huang era have forgotten governance and chaos. In times of peace, it is like a hidden dragon in the abyss. In times of ease, it is like a flying bird breaking free from its bonds. Then, the patriarch came from the West, with gains and losses, right and wrong each accounting for half. The sail turns with the wind, and the boat cuts through the current to reach the shore. Clever monks, look at the means of Qingliang (Clear Cool) Zen master. (Tiandong Jue)

The old general raises the white jade whip high, and two steeds gallop forward with one lash. Those who discuss gains and losses from ancient times to the present only look at the evening rain in the West Mountains in vain. (Zhengtang Bian)

On the night of the Qixi Festival, a magpie bridge is built over the Milky Way. The weaving maiden who threads the needle is only working in vain. Beside the Zhiji Stone, the guest riding the raft raises white waves on the flat beach. (Shijian Le)

Pointing to the distant peaks, the scenery is secluded. The hibiscus peaks are as sharp as a knife, reflecting on the autumn water. What is most lovable is that beautiful wisp of smoke and haze, but it obscures the eyes of the tourists. (Weizhong Fu)

A green paulownia leaf falls on the bright pavilion, and two geese fly south, swimming in the sea. Gains and losses are only discussed in terms of thousands of years, who can understand the autumn mood of the Han Palace? (Zhe'an Fan)

Fayan (Dharma Eye) Zen master, because a monk asked: 'In front of the ancient Buddha hall, who arrived first?' The Zen master replied: 'The one who does not move a step.'

Zifu Guang Zen master said: 'Fayan (Dharma Eye) Zen master's answer leads those with confused karma to sit in a soulless and certain-to-die place. In front of the ancient Buddha hall, one can only dream of it in the year of the donkey. Since this is the case, who arrived first after all?'

到。牛頭獄卒。

古佛堂前到者稀。相見難逢掣電機。死水有龍終不聖。驚起依前眼𥉌眵。(天衣懷)

法眼示眾。盡十方世界皎皎地無一絲頭。若有一絲頭。即是一絲頭。

清涼欽云。若有一絲頭。不是一絲頭。　水庵一云。夜來月色十分好。今日秋山無限情。

法眼因僧問。如何是塵劫來事。師曰盡於今時。

塵劫來事。盡在於今。祖師不會。面壁沉吟。(楊無為)

剛春即夏倏驚秋。為問長安諸白頭。何日腰纏十萬貫。御風騎鶴上揚州。(懿山德)

法眼拈香匙曰。者個不得喚作香匙。畢竟喚作什麼。僧曰香匙。師不肯。僧二十日後方省。

煙水迢迢去轉賒。霜風肅肅隔天涯。直饒識得香匙也。管保渠儂未到家。(拙庵樸)

法眼問僧甚處來。曰泗州禮拜大聖來。師曰大聖今年出塔否。曰出。師卻問旁僧曰。你道者僧曾到泗州也無。僧亦無對。

浮山遠云。者僧到即到泗州。祇是不見大聖。　道場全云。者僧見即見大聖。祇是不曾識法眼。　東禪觀云。者僧到也到泗州。見也見大聖。識也識法眼。祇是自討頭不見。　報恩琇云。者一隊漢病在膏肓。祇顧道那僧不見。誰知卻是自不識那僧。有人出來道和尚也是扶弱不扶強。報恩隨聲便打。且道是

【現代漢語翻譯】 現代漢語譯本：到了。牛頭獄卒（地獄中負責懲罰罪人的獄卒）。

古佛堂前很少有人來。相見的機會難得，就像閃電一樣短暫。死水即使有龍，最終也不會成聖。驚醒之後，依舊是那雙佈滿血絲的眼睛。（天衣懷禪師）

法眼禪師向大眾開示：整個十方世界都清澈明亮，沒有一絲一毫的雜質。如果有一絲雜質，那就是一絲雜質。

清涼欽禪師說：如果有一絲雜質，那就不是一絲雜質。水庵禪師說：昨夜的月色十分美好，今天的秋山景色也充滿情意。

法眼禪師因為有僧人問：什麼是塵劫（極長的時間）以來的事情？禪師說：都在於現在。

塵劫以來的事情，都在於現在。達摩祖師不會，所以面壁沉思。（楊無為）

剛過春天就到了夏天，轉眼間又驚覺已是秋天。請問長安的各位老者，什麼時候才能腰纏萬貫，乘風駕鶴前往揚州？（懿山德）

法眼禪師拿起香匙說：這個不能叫做香匙，到底應該叫什麼？僧人說：香匙。禪師不認可。僧人二十天後才明白。

煙波浩渺，路途遙遠。寒霜凜冽，與天涯相隔。即使認識了香匙，也不能保證他已經到家。（拙庵樸）

法眼禪師問僧人從哪裡來。僧人說：從泗州（地名）禮拜大聖（僧伽大師，觀音菩薩的化身）而來。禪師問：大聖今年出塔了嗎？僧人說：出了。禪師回頭問旁邊的僧人：你說這個僧人去過泗州嗎？僧人也無言以對。

浮山遠禪師說：這個僧人是到了泗州，只是沒有見到大聖。道場全禪師說：這個僧人是見到了大聖，只是不認識法眼禪師。東禪觀禪師說：這個僧人既到了泗州，也見到了大聖，也認識法眼禪師，只是自己找不到自己的頭。報恩琇禪師說：這一群人病入膏肓，只顧說那個僧人沒見到，誰知道是自己不認識那個僧人。如果有人出來說和尚也是扶弱不扶強，報恩禪師立刻就打。且說這是

【English Translation】 English version: Arrived. Ox-Head Jailer (獄卒, a jailer in hell with an ox's head, responsible for punishing sinners).

Few arrive before the ancient Buddha hall. Meeting is rare, like a lightning flash. Dead water, even with a dragon, will never become holy. Startled awake, the eyes are still bloodshot. (Tianyi Huai)

Fayan addressed the assembly: The entire ten directions world is clear and bright, without a single thread. If there is a single thread, then it is a single thread.

Qingliang Qin said: If there is a single thread, it is not a single thread. Shui'an said: Last night the moonlight was very beautiful; today the autumn mountains are full of emotion.

Fayan asked a monk: What is the matter from dust kalpas (塵劫, extremely long periods of time)? The master said: It is all in this present moment.

The matter from dust kalpas is all in this present moment. Bodhidharma did not understand, so he meditated facing the wall. (Yang Wuwei)

Spring just passed and summer arrived quickly, and suddenly one is surprised it is autumn. I ask the old men of Chang'an, when will you have ten thousand strings of cash around your waist, riding the wind and a crane to Yangzhou? (Yi Shan De)

Fayan picked up the incense spoon and said: This cannot be called an incense spoon. What should it be called after all? A monk said: An incense spoon. The master did not agree. The monk only understood twenty days later.

The misty waters stretch far and wide. The frosty wind is stern, separated by the horizon. Even if you recognize the incense spoon, it cannot be guaranteed that he has arrived home. (Zhuo'an Pu)

Fayan asked a monk where he came from. The monk said: From Sizhou (泗州, place name), I came to pay respects to the Great Sage (大聖, Sengqie, an incarnation of Guanyin Bodhisattva). The master said: Did the Great Sage leave the pagoda this year? The monk said: He did. The master then asked the monk beside him: Do you say this monk has been to Sizhou? The monk also had no reply.

Fushan Yuan said: This monk did arrive at Sizhou, but he did not see the Great Sage. Daochang Quan said: This monk did see the Great Sage, but he did not recognize Fayan. Dongchan Guan said: This monk both arrived at Sizhou, saw the Great Sage, and recognized Fayan, but he just cannot find his own head. Bao'en Xiu said: This group of people is terminally ill, only caring about saying that the monk did not see him, who knows that it is they themselves who do not recognize that monk. If someone comes out and says that the abbot is also helping the weak and not the strong, Bao'en will immediately strike. Now tell me, is it

肯他不肯它。

妙圓金地絕纖塵。到者當觀無相真。莫道玄門難近向。舉頭便是塔中人。(承天宗)

法眼因開井次問眾曰。泉眼不通被沙礙。祇如道眼不通被甚麼礙。眾無對。自代曰被眼礙。

五祖蕉云。法眼大似不奈船何打破戽斗。若是蕉上座即不然。泉眼不通被沙礙。祇如道眼不通被甚麼礙。直向它道被道礙。不但使其當下瞥地。且與千古留眼。

法眼上堂。三通鼓罷。蔟蔟上來。佛法人事。一時周畢。

慧溫尼云。三通鼓罷。蔟蔟上來。拄杖不在。笤帚柄聊與三十。　平陽忞云。法眼用鉤。慧溫用錐。山僧也不鉤你也不錐你。且放教冷來看。乃云三通鼓罷。蔟蔟上來。向下文長。付在來日。　法林音云。三通鼓罷。蔟蔟上來。不快漆桶。覓甚麼碗。

法眼聞齋魚。問僧還聞么。適來若聞。如今不聞。如今若聞。適來不聞。

法林音云。法眼大似因齋慶贊。

耳聽如聾。口說如啞。法眼舌頭。孰真孰假。(無著總)

法眼因僧問。聲色兩字如何透得。師召眾曰。諸上座。且道者個僧還透得也未。若會此僧問處。透聲色即不難。

天童覺云。從前不了。祇為家賊難防。直下分明。且向草菴止宿。　高峰妙云。明修棧道暗度陳倉。　愚庵盂云。平地

【現代漢語翻譯】 現代漢語譯本： 肯他不肯它？

妙圓金地絕纖塵。到達這裡的人應當觀照無相的真理。不要說玄妙的法門難以接近，抬頭便是塔中的人。（承天宗）

法眼禪師因為開井的事情，問大眾說：『泉眼不通暢是因為被沙子阻礙。那麼道眼不通暢是被什麼阻礙呢？』大眾沒有回答。法眼禪師自己回答說：『被眼礙。』

五祖法演禪師評論說：『法眼禪師的做法很像不顧船的安危而打破水斗。』如果是蕉上座，就不會這樣說，而是會說：『泉眼不通暢是因為被沙子阻礙。那麼道眼不通暢是被什麼阻礙呢？』直接對他說『被道礙』。這不僅能使他當下醒悟，而且能為千古留下見解。

法眼禪師上堂說法，三次擊鼓完畢，僧眾紛紛上來，佛法的儀式一時完成。

慧溫尼說：『三次擊鼓完畢，僧眾紛紛上來，拄杖不在，就用笤帚柄來打三十下。』平陽忞說：『法眼禪師用鉤子，慧溫尼用錐子。我既不用鉤子也不用錐子。且讓他們冷靜地看。』於是說：『三次擊鼓完畢，僧眾紛紛上來，下面的話還很長，留到明天再說。』法林音說：『三次擊鼓完畢，僧眾紛紛上來，真是不痛快的漆桶，還找什麼碗呢？』

法眼禪師聽到齋飯的魚，問僧人：『還聽得到嗎？』僧人回答：『剛才如果聽得到，現在就聽不到了。現在如果聽得到，剛才就聽不到了。』

法林音評論說：『法眼禪師很像因為齋飯而慶賀讚歎。』

耳聽如同聾子，口說如同啞巴。法眼禪師的舌頭，哪個是真哪個是假？（無著總）

法眼禪師因為有僧人問：『聲色兩字如何才能透徹？』法眼禪師召集大眾說：『各位上座，且說說這個僧人透徹了嗎？如果明白了這個僧人提問的地方，透徹聲色就不難。』

天童覺禪師評論說：『從前不明白，只因爲家賊難以防備。直接明白，就到草菴里住宿。』高峰妙禪師評論說：『明修棧道，暗度陳倉。』愚庵盂禪師評論說：『平地』 English version: Can he or can't he?

The wonderful, perfect, golden ground is free from the slightest dust. Those who arrive here should contemplate the truth of no-form (wuxiang zhen). Don't say the mysterious gate is difficult to approach; just look up, and you are already a person within the pagoda. (Chengtian Sect)

Because of opening a well, Dharma Eye (Fayan, name of a Zen master) asked the assembly, 'The spring's eye is blocked by sand and cannot flow. So, what blocks the eye of the Dao (dao yan)?' No one answered. Dharma Eye answered himself, 'It is blocked by the eye.'

Zen Master Fayan of the Fifth Patriarch (Wuzu Fayan, name of a Zen master) commented, 'Dharma Eye is very much like breaking the water bailer without regard for the boat. If it were Zen Master Jiao, he would not say that. Instead, he would say, 'The spring's eye is blocked by sand and cannot flow. So, what blocks the eye of the Dao?' He would directly tell him, 'It is blocked by the Dao.' This not only allows him to awaken instantly but also leaves insight for all time.'

Dharma Eye ascended the Dharma hall. After the three drumbeats, the assembly crowded forward. The affairs of the Buddha-dharma were completed in a single moment.

Nun Huiwen said, 'After the three drumbeats, the assembly crowded forward. The staff is not here, so I'll give thirty blows with the broom handle.' Pingyang Min said, 'Dharma Eye uses a hook, Huiwen uses an awl. This mountain monk neither hooks you nor awls you. Let them coolly observe.' Then he said, 'After the three drumbeats, the assembly crowded forward. The text below is long; it will be left for another day.' Falin Yin said, 'After the three drumbeats, the assembly crowded forward. It's an unpleasant lacquer bucket; what bowl are you looking for?'

Dharma Eye heard the fish for the vegetarian meal and asked a monk, 'Do you hear it?' The monk replied, 'If I heard it just now, I don't hear it now. If I hear it now, I didn't hear it just now.'

Falin Yin commented, 'Dharma Eye is very much like celebrating and praising because of the vegetarian meal.'

Hearing like a deaf person, speaking like a mute. Dharma Eye's tongue, which is true and which is false? (Wuzhu Zong)

Dharma Eye, because a monk asked, 'How can one penetrate the two words 'sound' and 'form' (shengse)?' Dharma Eye summoned the assembly and said, 'Venerable monks, tell me, has this monk penetrated them or not? If you understand where this monk is asking, penetrating sound and form is not difficult.'

Zen Master Jue of Tiantong (Tiantong Jue, name of a Zen master) commented, 'Not understanding before is only because the house thief is difficult to guard against. Directly understanding, just stay overnight in a thatched hut.' Gaofeng Miao (Gaofeng Miao, name of a Zen master) commented, 'Openly repairing the plank road while secretly crossing Chencang.' Yu'an Yu (Yu'an Yu, name of a Zen master) commented, 'Level ground'

【English Translation】 Can he or can't he?

The wonderful, perfect, golden ground is free from the slightest dust. Those who arrive here should contemplate the truth of no-form (wuxiang zhen). Don't say the mysterious gate is difficult to approach; just look up, and you are already a person within the pagoda. (Chengtian Sect)

Because of opening a well, Dharma Eye (Fayan, name of a Zen master) asked the assembly, 'The spring's eye is blocked by sand and cannot flow. So, what blocks the eye of the Dao (dao yan)?' No one answered. Dharma Eye answered himself, 'It is blocked by the eye.'

Zen Master Fayan of the Fifth Patriarch (Wuzu Fayan, name of a Zen master) commented, 'Dharma Eye is very much like breaking the water bailer without regard for the boat. If it were Zen Master Jiao, he would not say that. Instead, he would say, 'The spring's eye is blocked by sand and cannot flow. So, what blocks the eye of the Dao?' He would directly tell him, 'It is blocked by the Dao.' This not only allows him to awaken instantly but also leaves insight for all time.'

Dharma Eye ascended the Dharma hall. After the three drumbeats, the assembly crowded forward. The affairs of the Buddha-dharma were completed in a single moment.

Nun Huiwen said, 'After the three drumbeats, the assembly crowded forward. The staff is not here, so I'll give thirty blows with the broom handle.' Pingyang Min said, 'Dharma Eye uses a hook, Huiwen uses an awl. This mountain monk neither hooks you nor awls you. Let them coolly observe.' Then he said, 'After the three drumbeats, the assembly crowded forward. The text below is long; it will be left for another day.' Falin Yin said, 'After the three drumbeats, the assembly crowded forward. It's an unpleasant lacquer bucket; what bowl are you looking for?'

Dharma Eye heard the fish for the vegetarian meal and asked a monk, 'Do you hear it?' The monk replied, 'If I heard it just now, I don't hear it now. If I hear it now, I didn't hear it just now.'

Falin Yin commented, 'Dharma Eye is very much like celebrating and praising because of the vegetarian meal.'

Hearing like a deaf person, speaking like a mute. Dharma Eye's tongue, which is true and which is false? (Wuzhu Zong)

Dharma Eye, because a monk asked, 'How can one penetrate the two words 'sound' and 'form' (shengse)?' Dharma Eye summoned the assembly and said, 'Venerable monks, tell me, has this monk penetrated them or not? If you understand where this monk is asking, penetrating sound and form is not difficult.'

Zen Master Jue of Tiantong (Tiantong Jue, name of a Zen master) commented, 'Not understanding before is only because the house thief is difficult to guard against. Directly understanding, just stay overnight in a thatched hut.' Gaofeng Miao (Gaofeng Miao, name of a Zen master) commented, 'Openly repairing the plank road while secretly crossing Chencang.' Yu'an Yu (Yu'an Yu, name of a Zen master) commented, 'Level ground'

上死人無數。　懶放大云。者僧聲色里橫眠。被法眼一賺。直得一步也去不得。回視大眾云。還知法眼被者僧賺卻么。

親口問來求透路。作家直為指昏蒙。眼耳忽然春夢覺。鶯吟燕語盡圓通。(大洪遂)

聲色都來兩個字。衲僧不透眼中沙。黃鶴樓中吹玉笛。江城五月落梅花。(慈受深)

曾經洗耳碧溪流。萬壑千巖路轉幽。最是月明風靜夜。一聲長嘯海門秋。(理安問)

襄州清溪山洪進禪師(羅漢琛嗣)

問修山主曰。明知生是不生之理。為什麼被生死之所流轉。修曰。筍畢竟成竹去。如今作篾使。還得么。師曰你向後自悟去在。曰紹修所見祇如此。上座意旨如何。師曰者個是監院房。那個是典座房。修便禮謝。

進老分明到五臺。修師真個人閩來。維那院主門相對。說著令人兩眼開。(正覺逸)

豁落無依。高閑不羈。家邦平怗到人稀。些些力量分階級。蕩蕩身心絕是非。是非絕。介立大方無軌轍。(天童覺)

穆滿從王母。階前聽白雲。侍臣渾不識。猶擬是並汾。(俍亭挺)

露柱懷胎已有年。臨盆幾度命絲懸。忽鑽石女脅中出。笑倒高堂客滿筵。(芝穎化)

撫州龍濟山主紹修禪師(羅漢琛嗣)

示眾。具足凡夫法凡夫不知。具足

【現代漢語翻譯】 現代漢語譯本

死了無數人。懶得放大云。這個僧人在聲色犬馬中橫臥。被法眼禪師一騙，就一步也走不了。回頭看著大眾說：『你們知道法眼禪師被這個僧人騙了嗎？』 親口問來尋求開悟的道路，有作為的禪師直接指出其昏昧之處。眼和耳忽然像從春夢中醒來，鶯歌燕語都變得圓融通達。（大洪遂） 聲色都歸結于這兩個字，禪僧卻無法看透眼前的障礙。就像在黃鶴樓中吹奏玉笛，江城五月卻飄落梅花。（慈受深） 曾經在碧溪邊洗耳，萬壑千巖，道路轉入幽深。最美的是月明風靜的夜晚，一聲長嘯，響徹海門秋色。（理安問） 襄州清溪山洪進禪師（羅漢琛嗣） 問修山主說：『明明知道生是不生的道理，為什麼還會被生死所流轉？』修山主說：『竹筍最終會長成竹子，現在把它當篾使用，可以嗎？』洪進禪師說：『你以後自己去領悟吧。』修山主說：『紹修所見解的只有這些，上座您的意思如何？』洪進禪師說：『這個是監院的房間，那個是典座的房間。』修山主便行禮感謝。 洪進老禪師分明已經到了五臺山，修山主真是個閩地人。維那和院主門相對，說起來真讓人茅塞頓開。（正覺逸） 豁達灑脫，無所依傍。高潔閒適，不受拘束。國家安定，達到人跡罕至的境界。些微力量，區分階級。心胸坦蕩，絕無是非。斷絕是非，獨立於大道，沒有常規可循。（天童覺） 周穆王會見西王母，在臺階前聽著白雲的歌聲。侍臣完全不認識，還以為是并州和汾州的樂曲。（俍亭挺） 露柱懷孕已經很多年了，臨盆幾次，性命懸於一線。忽然從金剛女的脅下生出，笑倒了高堂滿座的賓客。（芝穎化） 撫州龍濟山主紹修禪師（羅漢琛嗣） 開示大眾：『具足凡夫的法，凡夫卻不知道。具足』

【English Translation】 English version

Countless people have died. Too lazy to release the great cloud. This monk sleeps horizontally amidst sensual pleasures. Tricked by Dharma Eye (Fayan, a Chan master), he can't even take a step. Turning to the assembly, he says, 'Do you know that Dharma Eye was tricked by this monk?' Personally asking to seek the path to enlightenment, an accomplished Chan master directly points out the confusion. Eyes and ears suddenly awaken from a spring dream, the warbling of orioles and the chirping of swallows all become perfectly clear and interconnected. (Da Hongsui) Sound and form all come down to these two words, but the Chan monk cannot see through the sand in his eyes. It's like playing a jade flute in the Yellow Crane Tower, yet plum blossoms fall in the fifth month in Jiangcheng (Wuhan). (Ci Shou Shen) Once having washed ears by the clear stream, among ten thousand valleys and thousand cliffs, the road turns to seclusion. Most beautiful is the night with a bright moon and gentle breeze, a long roar echoes through the autumn at the sea gate. (Li Anwen) Qingxi Mountain Hongjin Chan Master of Xiangzhou (Successor of Luohan Chen) Asked Mountain Master Xiu, 'Clearly knowing the principle that birth is non-birth, why are we still subject to the cycle of birth and death?' Xiu replied, 'Bamboo shoots will eventually grow into bamboo. If we use them as strips now, will that work?' The master said, 'Go and realize it yourself later.' Xiu said, 'What Shao Xiu sees is only this much. What is your intention, Venerable?' The master said, 'This is the supervisor's room, and that is the cook's room.' Xiu then bowed and thanked him. Old Chan Master Hongjin has clearly arrived at Mount Wutai. Mountain Master Xiu is truly a man from Fujian. The director and the abbot face each other, and talking about it opens people's eyes. (Zhengjue Yi) Unfettered and without reliance. Noble and leisurely, unrestrained. The country is peaceful, reaching a place where people are rare. A little bit of strength distinguishes the ranks. A vast mind transcends right and wrong. Right and wrong are cut off, standing independently in the great way, without any rules to follow. (Tiantong Jue) King Mu met the Queen Mother of the West, listening to the song of white clouds before the steps. The courtiers did not recognize it at all, still thinking it was the music of Bingzhou and Fenzhou. (Liang Tingting) The dew pillar has been pregnant for many years, and its life has been hanging by a thread several times before delivery. Suddenly, it was born from the side of the Vajra woman, laughing and toppling the guests in the hall. (Zhi Yinghua) Mountain Master Shaoxiu of Longji Mountain, Fuzhou (Successor of Luohan Chen) Instructing the assembly: 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it. Fully possessing'

聖人法聖人不會。聖人若會即是凡夫。凡夫若知即是聖人。此語具一理二義。若人辨得。不妨于佛法中有個入處。若辨不得。莫道不疑。

黃龍清云。修山主祇知佈網張羅。不覺自遭籠罩。要得出身么。此亦有一理二義。若人辨得。永墮阿鼻。　徑山杲云。點鐵化為金玉易。勸人除卻是非難。　凈慈一云。直饒有個入路。堪作什麼。凡夫則是凡夫。聖人則是聖人。且道凡聖兩忘一句作么生道。閑持經卷倚松立。笑問客從何處來。　密庵杰卓拄杖云。一不知。二不會。東西南北轉霶霈。　天寧琦云。修山主熟處難忘。也是胡地冬抽筍。　龍池傳云。龍池則不然。凡夫具足聖人法。凡夫不知。聖人具足凡夫法。聖人不會。聖人若會則不有聖人。凡夫若知則凡夫何在。即如老僧如此折倒。還有甄別么。喝一喝云。路逢達道者。莫將語默對。

凡全是聖聖全凡。究實遺名直下參。廓徹迥超凡聖處。無言童子口喃喃。(靈源清)

刬除露布葛藤。不用之乎者也。饒君句下精通。未免喚驢作馬。(卍庵顏)

融峰強萬丈。未話足先酸。若不緣云去。那知星斗寒。(虛堂愚)

龍濟頌曰。欲識解脫道。諸法不相到。眼耳絕見聞。聲色鬧浩浩。

昭覺勤云。聲不到耳。色不到眼。聲色交參。萬法

【現代漢語翻譯】 現代漢語譯本： 聖人傚法聖人，卻不會成為聖人。聖人如果自認為會了，那就成了凡夫。凡夫如果明白了，那就是聖人。這句話包含一個道理和兩種含義。如果有人能夠辨別清楚，或許能在佛法中找到入門之處。如果辨別不清楚，不要說沒有疑惑。

黃龍清云禪師說：『修山主只知道佈網張羅，卻不覺自己也落入了籠罩之中。想要脫身嗎？』這句話也包含一個道理和兩種含義。如果有人辨別清楚，將永遠墮入阿鼻地獄（Avici hell）。徑山杲禪師說：『點鐵成金玉容易，勸人消除是非很難。』凈慈一禪師說：『即使有個入門的途徑，又能做什麼呢？凡夫仍然是凡夫，聖人仍然是聖人。』那麼，凡聖兩忘這句話該怎麼說呢？『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』密庵杰禪師拄著禪杖說：『一不知，二不會，東西南北普降甘霖。』天寧琦禪師說：『修山主熟悉的地方難以忘記，也像是寒冷的北方冬天長出竹筍。』龍池傳禪師說：『龍池則不然，凡夫具足聖人的法，只是凡夫不知道。聖人具足凡夫的法，只是聖人不會運用。聖人如果自認為會運用，那就不再是聖人了。凡夫如果明白了，那凡夫又在哪裡呢？』就像老僧我這樣推翻一切，還有人能分辨嗎？』喝一聲說：『路上遇到得道的人，不要用言語或沉默來應對。』

完全是聖，聖完全是凡。探究真實，遺忘名相，直接參悟。廓然通徹，超越凡聖之處，無言的孩童口中喃喃自語。（靈源清）

剷除那些顯露的葛藤，不用那些『之乎者也』。即使你精通句子的含義，也免不了指鹿為馬。（卍庵顏）

融峰高聳萬丈，還沒說話就感到疲憊。如果不憑藉雲彩離去，怎麼知道星斗的寒冷。（虛堂愚）

龍濟禪師的頌詞說：『想要認識解脫之道，諸法互不相干。眼耳斷絕見聞，聲色喧鬧浩浩蕩蕩。』

昭覺勤禪師說：『聲音不入耳，顏色不入眼。聲色交相滲透，萬法……』

【English Translation】 English version: A sage imitates a sage, but will not become one. If a sage thinks he knows, he becomes a common person. If a common person understands, he is a sage. This saying contains one principle and two meanings. If someone can discern it clearly, they may find an entry point into the Buddha-dharma. If they cannot discern it, do not say there is no doubt.

Zen Master Huanglong Qingyun said: 'Master Xiu Shan only knows how to cast nets and set traps, unaware that he himself is caught in the snare. Want to escape? This also contains one principle and two meanings. If someone discerns it clearly, they will forever fall into Avici hell (Avici hell).' Zen Master Jingshan Gao said: 'It is easy to turn iron into gold and jade, but difficult to persuade people to eliminate right and wrong.' Zen Master Jingci Yi said: 'Even if there is an entry path, what can be done? A common person is still a common person, and a sage is still a sage.' Then, how should the phrase 'forgetting both the common and the sage' be expressed? 'Leisurely holding scriptures, leaning against a pine tree, smiling and asking the guest where they come from.' Zen Master Mianjie, holding his staff, said: 'One does not know, two cannot. East, west, north, and south, abundant rain falls everywhere.' Zen Master Tianning Qi said: 'Master Xiu Shan finds it hard to forget familiar places, like bamboo shoots emerging in the cold northern winter.' Zen Master Longchi Chuan said: 'Longchi is not like that. Common people fully possess the Dharma of sages, but they do not know it. Sages fully possess the Dharma of common people, but sages do not know how to use it. If a sage thinks he knows how to use it, then he is no longer a sage. If a common person understands, then where is the common person?' Just like this old monk overturning everything, can anyone discern it?' He shouted, 'When you meet a person who has attained the Way on the road, do not respond with words or silence.'

Completely common is completely sage, completely sage is completely common. Investigate the truth, forget names and forms, and directly contemplate. Vastly clear and transcending the realm of common and sage, the speechless child murmurs. (Lingyuan Qing)

Eradicate those exposed entanglements, do not use 'zhi hu zhe ye'. Even if you are proficient in the meaning of the sentences, you will inevitably call a deer a horse. (Wan'an Yan)

Mount Rong soars ten thousand feet, feeling tired before even speaking. If you do not rely on the clouds to leave, how would you know the coldness of the stars? (Xutang Yu)

Zen Master Longji's verse says: 'If you want to know the path of liberation, all dharmas do not interfere with each other. Eyes and ears cut off seeing and hearing, sounds and colors are noisy and vast.'

Zen Master Zhaojue Qin said: 'Sound does not enter the ear, color does not enter the eye. Sound and color interpenetrate, all dharmas...'

成現。且道還蹋著解脫道也無。不省者個意。修行徒苦辛。

龍濟頌曰。初心未入道。不得鬧浩浩。鐘聲里薦取。鼓聲里顛倒。

天目禮云。修山主可謂五音六律無相奪倫。美則美矣。要且活埋在聲塵堆里。至今出身不得。何故。玄沙道底。

龍濟曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。

徑山杲云。咄。又是從頭起。　天寧琦云。教里少哩修山主。有多少奇特。也祇是座主見解。未夢見我衲僧巴鼻在。見露柱但喚作露柱。見燈籠但喚作燈籠。不得動著。動著三十棒。

薦得是移花兼蜨至。薦得非擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉。蹋著秤錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多。(全庵己)

猛士腰間大羽箭。拈來一鏃定天山。乾坤一統清如鏡。不用飛書更閉關。(晦石琦)

龍濟曰。二破不成一。一法鎮長存。若人一二解。永劫受沉淪。

昭覺勤云。修山主直似倚天長劍凜凜神威。向平坦坦處壁立千仞。壁立千仞處平坦坦。雖然。祇道得一半。山僧即不然。二破不成一。一法亦不存。不作一二解。永劫受沉淪。

聽不出聲。見不超色。指

【現代漢語翻譯】 現代漢語譯本： 成現（呈現）。且道還踏著解脫道也無？不省者個意（不明白這個意思），修行徒苦辛（徒勞辛苦）。

龍濟頌曰：初心未入道，不得鬧浩浩（喧鬧）。鐘聲里薦取（領會），鼓聲里顛倒。

天目禮云：修山主可謂五音六律無相奪倫（互相媲美），美則美矣。要且活埋在聲塵堆里，至今出身不得。何故？玄沙道底（玄沙說的）。

龍濟曰：是柱不見柱，非柱不見柱。是非已去了，是非里薦取。

徑山杲云：咄（呵斥聲）！又是從頭起。 天寧琦云：教里少哩修山主。有多少奇特，也祇（只）是座主見解，未夢見我衲僧（僧人）巴鼻（訣竅）在。見露柱但喚作露柱，見燈籠但喚作燈籠。不得動著，動著三十棒。

薦得是移花兼蜨（蝴蝶）至，薦得非擔泉帶月歸。是也好，鄭州梨勝青州棗。非也好，像山路入蓬萊島。是亦沒交涉，踏著秤錘硬似鐵。非亦沒交涉，金剛寶劍當頭截。阿呵呵，會也么？知事少時煩惱少，識人多處是非多。(全庵己)

猛士腰間大羽箭，拈來一鏃（箭）定天山。乾坤一統清如鏡，不用飛書更閉關。(晦石琦)

龍濟曰：二破不成一，一法鎮長存。若人一二解，永劫受沉淪。

昭覺勤云：修山主直似倚天長劍凜凜神威，向平坦坦處壁立千仞，壁立千仞處平坦坦。雖然，祇（只）道得一半。山僧即不然。二破不成一，一法亦不存。不作一二解，永劫受沉淪。

聽不出聲，見不超色，指

【English Translation】 English version: It manifests (cheng xian). But tell me, are you still treading the path of liberation? If you don't understand this meaning, cultivation is just a futile hardship.

Longji said in verse: When the beginner has not yet entered the Way, do not be noisy and boisterous. Comprehend it in the sound of the bell, be overturned in the sound of the drum.

Tianmu Li said: The Mountain Master of Cultivation can be said to have the five tones and six laws without equal. Beautiful it is indeed. But you are being buried alive in a pile of sound and dust, and still cannot escape. Why? This is what Xuansha (name of a Zen master) said.

Longji said: When it is a pillar, you don't see a pillar; when it is not a pillar, you don't see a pillar. Right and wrong have already passed; comprehend it in right and wrong.

Jingshan Gao said: Tut! It starts all over again. Tianning Qi said: There are few Mountain Masters of Cultivation in the teachings. No matter how many wonders there are, it is only the understanding of the abbot. You have not dreamed of the knack of my monks. When you see a pillar, just call it a pillar; when you see a lantern, just call it a lantern. You must not touch it; if you touch it, you will receive thirty blows.

To comprehend is like moving flowers and butterflies arriving; to comprehend non-being is like carrying spring water and returning with the moon. If it is being, good, the pears of Zhengzhou are better than the dates of Qingzhou. If it is non-being, good, the road of Elephant Mountain leads to Penglai Island. Being is also irrelevant; stepping on a steelyard weight is as hard as iron. Non-being is also irrelevant; the Vajra sword cuts off the head. Aha ha, do you understand? When you know less, you have less trouble; where you know many people, there is much right and wrong. (Quan An Ji)

The brave warrior has a large feathered arrow at his waist; take one arrow and settle Tianshan (name of a mountain). The universe is unified and clear as a mirror; there is no need for flying letters or further seclusion. (Hui Shi Qi)

Longji said: Two broken cannot become one; one dharma eternally exists. If people understand one or two, they will be submerged in suffering for eternity.

Zhaojue Qin said: The Mountain Master of Cultivation is like a towering sword with awe-inspiring power, creating a thousand-foot cliff in a flat place, and making a flat place in a thousand-foot cliff. Although, you only speak half of it. This mountain monk is not like that. Two broken cannot become one; one dharma also does not exist. Do not make one or two understandings; you will be submerged in suffering for eternity.

Cannot hear sound, cannot see beyond color, finger

東話西。將南作北。(古林茂)

龍濟曰。萬法是心光。諸緣惟性曉。本無迷悟人。祇要今日了。

天寧琦云。既無迷悟。了個什麼。從前汗馬無人識。祇要重論蓋代功。

龍濟問僧甚處來。曰翠巖。師曰翠巖有何言句示徒。曰。尋常道出門逢彌勒。入門見釋迦。師曰與么道又爭得。僧便問和尚又如何。師曰。出門逢阿誰。入門見什麼。僧于言下有省。

薦福懷云。雖得一場榮。刖卻一雙足。且道落在賓家分上主家分上。若定當得出。憂則共戚樂則同歡。山僧即不然。出門則吳山楚水。入門則佛殿行廊。或有個衲僧出問師意如何。許伊具一隻眼。　西禪需云。者僧悟即不無。爭奈未遇諦當。青天白日如被鬼迷。龍濟頭白齒黃作恁么語話。懶庵即不然。出門竹徑無人掃。入戶方塘照影寒。

龍濟因僧問。劫火洞然。大千俱壞。未審者個壞不壞。師曰不壞。曰為什麼不壞。師曰為同大千。

問若剜心。答如劈腹。句里翻身。何勞迅速。劫火俱然同大千。全機不動劍鋒旋。龍濟山頭龍脫骨。𦦨摩天上鼓驚湍。

有耳不聞牕外事。眼前那有異同機。偶來遇值三家叟。渾語詼言總不羈。(天岸升)

福州東禪玄亮禪師(玄沙備下白龍希嗣)

僧問。本無迷悟。為什麼卻

【現代漢語翻譯】 現代漢語譯本： 東說成西，將南當做北。（古林茂）

龍濟說：『萬法都是心的光明，各種因緣唯有自性才能明曉。本來就沒有迷惑和覺悟的人，只要今日明瞭。』（龍濟，禪師名）

天寧琦說：『既然沒有迷惑和覺悟，了什麼呢？從前汗馬功勞無人知曉，只要重新評論蓋世功勛。』（天寧琦，禪師名）

龍濟問僧人從哪裡來。僧人說：『翠巖。』（翠巖，地名）龍濟禪師說：『翠巖有什麼言語開示學徒？』僧人說：『尋常說出門遇到彌勒（Maitreya，未來佛），入門見到釋迦（Śākyamuni，現世佛）。』龍濟禪師說：『這樣說又怎麼行得通？』僧人便問：『和尚您又怎麼說？』龍濟禪師說：『出門遇到誰？入門見到什麼？』僧人聽了這話當下有所領悟。

薦福懷說：『雖然得到一場榮華，卻砍掉了一雙腳。且說落在賓客的份上還是主人的份上？如果能夠確定，憂愁就一起悲傷，快樂就一同歡喜。山僧我就不是這樣，出門則是吳山楚水，入門則是佛殿行廊。』（薦福懷，禪師名）或者有個衲僧出來問：『禪師您的意思如何？』允許他具備一隻眼。（衲僧，指雲遊僧人）西禪需說：『這個僧人領悟是不無可能，只是奈何沒有遇到真正明白的人，心識就像被鬼迷惑。』（西禪需，禪師名）龍濟老頭子頭髮白牙齒黃，說這樣的話。懶庵我就不是這樣，出門竹徑無人掃，入戶方塘照影寒。（懶庵，禪師名）

龍濟因為僧人問：『劫火洞然，大千世界都壞了，不知道這個壞不壞？』（劫火，佛教術語，指世界末日的大火；大千，佛教術語，指廣闊的世界）龍濟禪師說：『不壞。』僧人說：『為什麼不壞？』龍濟禪師說：『因為它與大千世界相同。』

問話如同剜心，回答如同剖腹。句子里翻身，何必迅速。劫火俱然與大千相同，全機不動劍鋒旋轉。龍濟山頭龍脫骨，閻摩天上鼓聲驚湍。（閻摩，Yama，佛教中的地獄之王）

有耳朵卻不聽窗外事，眼前哪裡有異同的玄機。偶爾遇到三家老叟，滿口詼諧之言總是不受拘束。（天岸升，禪師名）

福州東禪玄亮禪師（玄沙備下白龍希嗣）（福州，地名；東禪玄亮，禪師名；玄沙備，禪師名；白龍希嗣，禪師名）

僧人問：『本來沒有迷惑和覺悟，為什麼卻……』

【English Translation】 English version: Saying east is west, taking south as north. (Gu Linmao)

Longji said: 'All dharmas are the light of the mind, all conditions are only understood by the nature. Originally, there are no deluded or enlightened people, just needing to understand today.' (Longji, name of a Chan master)

Tianning Qi said: 'Since there is no delusion or enlightenment, what is there to understand? In the past, the merits of the warhorse were unknown, only needing to re-evaluate the unparalleled achievements.' (Tianning Qi, name of a Chan master)

Longji asked a monk where he came from. The monk said: 'Cuiyan.' (Cuiyan, place name) The master said: 'What words does Cuiyan have to instruct his disciples?' The monk said: 'Usually saying, going out the door to meet Maitreya (Maitreya, the future Buddha), entering the door to see Śākyamuni (Śākyamuni, the present Buddha).' The master said: 'How can it work to say it like that?' The monk then asked: 'What does the abbot say?' The master said: 'Who do you meet when you go out the door? What do you see when you enter the door?' The monk had some understanding upon hearing these words.

Jianfu Huai said: 'Although you get a field of glory, you cut off a pair of feet. And say, does it fall on the part of the guest or the part of the host? If you can determine it, you share sorrow when sad, and share joy when happy.' (Jianfu Huai, name of a Chan master) The mountain monk is not like this, going out the door is Wushan Chushui, entering the door is the Buddha hall corridor. Or a traveling monk comes out and asks: 'What does the master mean?' Allow him to have one eye. (Traveling monk, refers to wandering monks) Xichan Xu said: 'It is not impossible for this monk to realize, but unfortunately he has not met someone who truly understands, and his mind is like being bewitched by a ghost.' (Xichan Xu, name of a Chan master) Old man Longji with white hair and yellow teeth, speaking such words. Lan'an is not like this, going out the door the bamboo path is not swept, entering the house the square pond reflects the cold. (Lan'an, name of a Chan master)

Longji asked a monk: 'When the fire of the kalpa burns, the great chiliocosm is destroyed, I don't know if this is destroyed or not?' (Kalpa fire, Buddhist term, refers to the fire of the end of the world; great chiliocosm, Buddhist term, refers to the vast world) Longji said: 'It is not destroyed.' The monk said: 'Why is it not destroyed?' Longji said: 'Because it is the same as the great chiliocosm.'

Asking questions is like gouging out the heart, answering is like splitting the belly. Turning over in the sentence, why be quick. The fire of the kalpa is the same as the great chiliocosm, the whole machine does not move, the sword's edge rotates. On Longji Mountain, the dragon sheds its bones, and the drums in Yama's heaven startle the rapids. (Yama, Yama, the king of hell in Buddhism)

Having ears but not hearing things outside the window, how can there be different mysteries before your eyes. Occasionally encountering three old men, full of humorous words are always unrestrained. (Tian'an Sheng, name of a Chan master)

Chan Master Xuanliang of Dongchan in Fuzhou (Xuansha prepared Bailong Xisi) (Fuzhou, place name; Dongchan Xuanliang, name of a Chan master; Xuansha Bei, name of a Chan master; Bailong Xisi, name of a Chan master)

A monk asked: 'Originally there is no delusion or enlightenment, why then...'

有佛有眾生。師曰話墮也。

瀛山訚云。且道是者僧話墮東禪話墮。　承天怡云。者僧祇解月下趲程。不覺和身墮水。東禪雖能順方指迷。要且無宗師作略。當時待它恁么問。連棒打出。直令它向佛生情盡迷悟頓空處別立生涯。

大鑒下十世

臺州天臺山德韶國師(法眼益嗣)

因僧問。乍離凝峰丈室。來坐般若道場。今日家風請師一句。師曰虧汝甚麼處。曰。恁么則雷音震動乾坤界。人人無不盡沾恩。師曰幸然未會且莫探頭。僧禮拜。師曰探頭即不中。

護國蘊云。國師恁么答話。揭露佛祖家風則不無。要且此僧未肯點頭。若有問山僧今日家風請師一句。但向道天臺一萬八千丈。朝夕煙云八面封。

天臺初謁龍牙。問雄雄之尊為甚麼近不得。牙曰如火與火。師曰忽遇水來又作么生。牙曰。去。汝不會我語。

懷寶迷邦何太錯。投珠按劍更回還。春風不管花開落。流水依然過萬山。(平陽忞)

天臺因僧問。櫓棹俱停。如何得到彼岸。師曰慶汝平生。

當下自能休歇去。大千那有一毫頭。項王早肯咸陽立。一片皇風八百州。(遠庵僼)

天臺示眾。青蘿夤緣直上寒松之頂。白雲淡佇出沒太虛之中。萬法本閑。唯人自鬧。

等是垂慈為你來。舌頭

【現代漢語翻譯】 現代漢語譯本 『有佛有眾生』。德韶國師（Deshao Guoshi，法眼益的繼承人）說：『你這話落入二邊了。』

瀛山訚（Yingshan Yin）說：『那麼，這個僧人的話是落入東禪（Dongchan）的話嗎？』承天怡（Chengtain Yi）說：『這個僧人只懂得在月光下趕路，不知不覺和身體一起掉進水裡。東禪雖然能夠順著方向指點迷津，但卻沒有宗師的氣魄。當時如果等他這麼問，就應該連棒打出去，直接讓他向對佛產生情感、窮盡迷悟、頓空之處另立生涯。』

大鑒下十世

臺州天臺山德韶國師（Taizhou Tiantaishan Deshao Guoshi，法眼益的繼承人）

有僧人問：『剛離開凝峰丈室（Ningfeng Zhangshi），就來坐般若道場（Bore Daocheng），今天請老師說一句家風。』德韶國師說：『虧待你什麼地方了嗎？』僧人說：『這樣說來，雷音震動乾坤界（Qiankun Jie），人人都無不盡沾恩。』德韶國師說：『幸好你還沒領會，暫且不要探頭。』僧人禮拜。德韶國師說：『探頭就不對了。』

護國蘊（Huguoyun）說：『德韶國師這樣回答，揭露佛祖家風倒是不錯，但這個僧人卻未必肯點頭。如果有人問我『今天請老師說一句家風』，我就說『天臺一萬八千丈（Tiantai Yiwan Qianbazhang），朝夕煙云八面封』。

天臺德韶國師最初拜訪龍牙（Longya）時，問：『雄雄之尊（Xiongxiong Zhi Zun）為什麼不能靠近？』龍牙說：『如火與火。』德韶國師說：『如果遇到水來又怎麼樣？』龍牙說：『去，你不會我的意思。』

懷寶迷邦何太錯，投珠按劍更回還。春風不管花開落，流水依然過萬山。（平陽忞，Pingyang Min）

天臺德韶國師因有僧人問：『櫓棹都停了，如何才能到達彼岸？』德韶國師說：『慶賀你平生。』

當下自能休歇去，大千那有一毫頭。項王早肯咸陽立，一片皇風八百州。（遠庵僼，Yuan'an Beng）

天臺德韶國師向大眾開示：『青蘿纏繞著直上寒松的頂端，白雲淡淡地停留在太虛之中時隱時現。萬法本來空閑，只是人們自己擾鬧。』

等是垂慈為你來，舌頭

【English Translation】 English version 『There is Buddha, there are sentient beings.』 Guoshi Deshao (Deshao Guoshi, successor of Fayan Yi) said, 『Your words have fallen into duality.』

Yingshan Yin said, 『Then, is this monk's speech falling into Dongchan's (Dongchan) speech?』 Chengtian Yi said, 『This monk only knows how to hurry along under the moonlight, unknowingly falling into the water with his body. Although Dongchan can point out the way by following the direction, he lacks the demeanor of a master. If he had waited for him to ask that way at the time, he should have been beaten out with a stick, directly causing him to establish a life elsewhere towards the place where he develops feelings for the Buddha, exhausts delusion and enlightenment, and suddenly empties.』

Tenth Generation under Dajian

Guoshi Deshao of Tiantai Mountain in Taizhou (Taizhou Tiantaishan Deshao Guoshi, successor of Fayan Yi)

A monk asked, 『Having just left the Ningfeng Abbot's Room (Ningfeng Zhangshi), I come to sit in the Prajna Dharma Hall (Bore Daocheng). Today, I ask the teacher for a saying about the family style.』 Guoshi Deshao said, 『What have I deprived you of?』 The monk said, 『In that case, the thunderous sound shakes the universe (Qiankun Jie), and everyone is bathed in grace.』 Guoshi Deshao said, 『Fortunately, you have not yet understood, so don't peek.』 The monk bowed. Guoshi Deshao said, 『Peeking is not right.』

Huguoyun said, 『Guoshi Deshao's answer reveals the family style of the Buddha ancestors, which is not bad, but this monk may not nod in agreement. If someone asks me, 『Today, I ask the teacher for a saying about the family style,』 I would say, 『Tiantai is eighteen thousand zhang (Tiantai Yiwan Qianbazhang) high, with smoke and clouds sealing it on all sides morning and evening.』

When Tiantai Deshao first visited Longya, he asked, 『Why can't the Majestic Honored One (Xiongxiong Zhi Zun) be approached?』 Longya said, 『Like fire with fire.』 Deshao said, 『What if water comes?』 Longya said, 『Go, you don't understand my words.』

『How wrong it is to cherish treasures in a land of delusion, to offer pearls and hold a sword, only to return. The spring breeze does not care whether flowers bloom or fall, the flowing water still passes over ten thousand mountains.』 (Pingyang Min)

Tiantai Deshao, because a monk asked, 『The oars and rudder are all stopped, how can one reach the other shore?』 Deshao said, 『Congratulations on your life.』

『If you can rest and cease right now, there is not a hair's breadth in the universe. If King Xiang had been willing to establish himself in Xianyang earlier, a piece of imperial wind would have covered eight hundred states.』 (Yuan'an Beng)

Tiantai Deshao instructed the assembly: 『Green vines wind straight up to the top of the cold pine, white clouds linger faintly, appearing and disappearing in the vast void. The myriad dharmas are originally idle, only people make trouble for themselves.』

『Equally bestowing compassion for your sake, the tongue』

拖地語如雷。葛藤滿地無人翦。狼藉春風又一回。(竹屋簡)

天臺示眾。通玄峰頂不是人間。心外無法滿目青山。法眼聞曰。祇此一頌堪起吾宗。

徑山杲云。滅卻法眼宗。祇緣者一頌。　昭慶庭云。天不蓋。地不載。無處隱身。水自綠。山自青。纖毫礙眼。祇如通玄峰頂不是人間。且道是什麼所在。一片落花飛。萬國春歸去。　天童悟云。新通玄則不然。今日別開一路。通玄峰頂別是人間。祇緣不薦錯認青山。喝一喝云。還薦么。便下座。

篷底歌眠醉復醒。君山祇在兩眉青。渾家不管興亡事。一味和云占洞庭。(無文燦)

心外本來無一法。國師見處未為親。若言滿目青山是。認著還生眼裡塵。(無隱鑒)

金陵清涼泰欽法燈禪師(法眼益嗣)

問僧曰如何是祖師西來意。曰不東不西。師不肯。僧卻問如何是祖師西來意。師曰不東不西。僧有省。

西來祖意不東西。猿鳥春深抱樹啼。多少行人空悵望。青山孤聳白雲低。(保寧勇)

不東不西。一句全提。軟似生鐵。硬如爛泥。投針未諳缽水。刮膜再用金鎞。云鎖家山歸路絕。回頭翻笑杜䳌啼。(肯堂充)

清涼開堂。山僧本欲居山藏拙。養病過時。奈緣先師有未了底公案。出來與它了卻。時有僧問如

【現代漢語翻譯】 現代漢語譯本： 拖著木屐走過，聲音如雷鳴般響亮。葛藤蔓延滿地，卻沒有人修剪。又是這樣一番狼藉的春風景象。（竹屋簡） 天臺宗師向大眾開示：通玄峰頂並非人間。心外無法，映入眼簾的儘是青山。法眼禪師聽聞后說：僅僅這一偈頌，就足以振興我的宗派。 徑山杲禪師說：滅掉法眼宗，就因為這一偈頌。昭慶庭禪師說：天也蓋不住，地也載不起，無處可以藏身。水依舊碧綠，山依舊青翠，一絲一毫都礙眼。如果說通玄峰頂不是人間，那麼請問，那是什麼地方？一片落花飛舞，萬國都沉浸在春歸的景象中。天童悟禪師說：新的通玄峰則不然。今日另闢蹊徑。通玄峰頂別有一番人間景象。只因爲不理解，才錯誤地認為只是青山。喝一聲，問道：還理解嗎？隨即下座。 在船篷底下唱歌，醉了又醒來。君山（指洞庭湖中的君山）就在兩眉之間，青翠可見。全家老小都不管世事興亡，只是一個勁兒地和著雲彩，佔據著洞庭湖。（無文燦） 心外本來就沒有一法可得。國師（指慧忠國師）的見解還不夠親切。如果說滿眼都是青山，那麼執著於此，反而會生出眼裡的塵埃。（無隱鑒） 金陵清涼泰欽法燈禪師（法眼益（法眼文益）的嗣法弟子） 問僧人：如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？僧人回答：不東不西。禪師不認可。僧人反問：如何是祖師西來意？禪師回答：不東不西。僧人有所領悟。 西來祖師的真意不東不西。猿猴和鳥兒在春意深處抱著樹啼叫。多少行人只是空自悵望。青山孤零零地聳立，白雲低低地飄浮。（保寧勇） 不東不西。一句完全提持。柔軟得像生鐵，堅硬得像爛泥。投針也無法測知缽水的深淺，颳去眼翳還要再用金鎞（比喻精益求精）。雲霧鎖住了家鄉的山，回家的路斷絕了。回頭反而嘲笑杜鵑的啼叫。（肯堂充） 清涼寺開堂說法。山僧我本來想隱居山林，藏起自己的拙劣，養病度日。無奈先師（指法眼文益禪師）還有未了結的公案。所以出來與它了結。當時有僧人問：如...

【English Translation】 English version: Dragging wooden clogs, the sound is like thunder. Kudzu vines cover the ground, yet no one trims them. Another scene of disarray in the spring breeze. (Bamboo Hut Jian) Zen Master Tiantai addressed the assembly: The peak of Tongxuan (a mountain peak) is not the human realm. Outside the mind there is no dharma, all that fills the eyes are green mountains. Zen Master Fayan (Fayan Wenyi) heard this and said: This single verse is enough to revive my school. Zen Master Jingshan Gao said: Destroying the Fayan school is due to this one verse. Zen Master Zhaoqing Ting said: Heaven cannot cover it, earth cannot bear it, there is nowhere to hide. The water is still green, the mountains are still verdant, even a tiny bit obstructs the eyes. If the peak of Tongxuan is not the human realm, then tell me, what place is it? A fallen flower flies, all nations return to spring. Zen Master Tiantong Wu said: The new Tongxuan is not like that. Today, I open a new path. The peak of Tongxuan is a different kind of human realm. Only because of not understanding, one mistakenly recognizes only green mountains. He shouts, asking: Do you understand now? Then he descends from the seat. Singing under the awning of a boat, drunk and then awake. Mount Jun (Mount Jun in Dongting Lake) is right between my eyebrows, verdant and visible. The whole family doesn't care about the rise and fall of the world, just wholeheartedly harmonizing with the clouds, occupying Dongting Lake. (Wu Wencan) Outside the mind, there is originally not a single dharma to be attained. National Teacher (National Teacher Huizhong) 's understanding is not yet intimate enough. If you say that all that fills the eyes are green mountains, then clinging to this will only create dust in your eyes. (Wu Yin Jian) Zen Master Taining Fayan of Jinling Qingliang (Successor of Fayan Yi (Fayan Wenyi)) He asked a monk: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The monk replied: 'Neither east nor west.' The Zen Master did not approve. The monk asked in return: 'What is the meaning of the Patriarch's coming from the West?' The Zen Master replied: 'Neither east nor west.' The monk had an awakening. The true intention of the Patriarch coming from the West is neither east nor west. Monkeys and birds cry embracing the trees in the depths of spring. How many travelers only sigh in vain. Green mountains stand alone, white clouds float low. (Baoning Yong) 'Neither east nor west.' The whole sentence is completely upheld. Soft like pig iron, hard like rotten mud. Casting a needle cannot fathom the depth of the bowl of water, scraping the membrane requires using a golden needle again (metaphor for striving for perfection). Clouds lock the mountains of home, the road home is cut off. Turning back, one laughs at the cuckoo's cry. (Kentang Chong) Qingliang Temple opens the Dharma hall. This mountain monk originally wanted to live in seclusion in the mountains, hide my clumsiness, and spend my days nursing my illness. Helplessly, my late teacher (Zen Master Fayan Wenyi) still has unfinished business. Therefore, I come out to settle it. At that time, a monk asked: If...

何是先師未了底公案。師便打曰。祖禰不了殃及兒孫。曰過在什麼處。師曰過在我殃及你。

翠巖芝云。為眾竭力。禍出私門。　云峰悅云。者老漢一期與奪也似光前絕後。及乎拶著又卻龍頭蛇尾。如今莫有為清涼作主底么。　昭覺勤云。法燈縱域中。殺活握閫外。威權直得氣概。驚群風標獨立。山僧卑志本意如斯。今日出來祇緣五祖先師有個現成公案對眾舉揚。有不惜性命底出來挨拶看。如無。不免自拈自弄去也。喝一喝。擊拂子下座。　天童覺云。者僧若是個漢。出來便掀倒禪床。不惟自己有出身之路。亦免祖禰不了殃及兒孫。　東禪觀云。千鈞上弦必思鏖戰。寸鐵入手惟恐無敵。者僧既不惜出來。好大家。割捨理會卻祇恁么。把伊涂糊一上。所以清涼公案至今未了。　仰山欽云。跨灶起家。法燈是則。好手其奈自身不了殃及祖翁。新護聖欲了先師公案。別有人在。且道是阿誰。乃打噴嚏一聲。　古南門云。法燈可謂謙光導物枉尺直尋。山僧則不然。遍界不曾藏。雖踞孤峰絕頂。未嘗不在水云深處。又何曾隱遁來。本師現在吃得屙得。有甚公案不了。既然如是。今日又向諸人面前叫喚作么。祖燈續𦦨明無盡。祇要鉤頭得錦鱗。

秋老園林紅葉飛。漁翁月下整竿絲。扁舟不向蘆灣宿。舉棹金波任往回。

【現代漢語翻譯】 現代漢語譯本： 『什麼是法燈禪師（Fadeng, 指法燈禪師）未完成的公案？』禪師便打那人，說：『祖先不了悟，災禍殃及子孫。』那人說：『過錯在哪裡？』禪師說：『過錯在我，所以殃及你。』

翠巖芝禪師說：『為大眾竭盡全力，禍患卻出自私心。』云峰悅禪師說：『這個老漢一生都在給予和剝奪，好像光宗耀祖又斷絕後代。等到逼近他時，卻又虎頭蛇尾。如今莫非有為清涼寺（Qingliang, 指清涼寺）作主的人嗎？』昭覺勤禪師說：『法燈禪師在領域中縱橫馳騁，殺生或救活都掌握在閫外。他的威權氣概真是驚人，風采獨立。山僧我謙卑，本意如此。今天出來，只因爲五祖先師有個現成的公案，拿出來向大眾宣揚。有不惜性命的人出來應對看看。如果沒有，我不免自己拿來玩弄了。』喝一聲，擊打拂塵，下座。天童覺禪師說：『這個僧人如果是個大丈夫，出來就應該掀翻禪床，不只自己有出路，也能免除祖先不了悟而殃及子孫的禍患。』東禪觀禪師說：『千鈞之弓上了弦，必定想著鏖戰；寸鐵在手，只怕沒有敵人。這個僧人既然不惜出來，好啊，大家割捨道理，卻只是這樣，把他涂糊一番。所以清涼寺的公案至今未了。』仰山欽禪師說：『跨過灶臺而興家，法燈禪師是這樣。好手段，可惜自身不了悟，反而殃及祖先。新護聖想要了結先師的公案，另有其人。且說那是誰？』於是打了一個噴嚏。古南門禪師說：『法燈禪師可謂謙虛謹慎，引導事物，枉尺而直尋。山僧我則不然，遍滿世界不曾隱藏。雖然佔據孤峰絕頂，卻未嘗不在水云深處。又何曾隱遁呢？本師現在能吃能拉，有什麼公案不了結？既然如此，今天又向諸人面前叫喚什麼呢？祖燈相續，光明無盡，只要鉤頭能得到錦鱗。』

秋天老去的園林，紅葉飛舞；月光下的漁翁，整理釣竿絲線。小船不向蘆葦灣停靠，舉起船槳，任憑金色的波浪往來。

【English Translation】 English version: 『What is the unfinished koan (gongan, a paradoxical anecdote or riddle used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) of Zen Master Fadeng (Fadeng, referring to Zen Master Fadeng)?』 The Zen master then struck the person and said, 『If ancestors do not attain enlightenment, the calamity will befall their descendants.』 The person said, 『Where is the fault?』 The Zen master said, 『The fault is with me, so it befalls you.』

Zen Master Cuiyan Zhi said, 『Exhausting efforts for the sake of the masses, yet the trouble arises from selfish motives.』 Zen Master Yunfeng Yue said, 『This old man spends his life giving and taking away, seeming to glorify his ancestors and cut off his descendants. When you approach him closely, he turns out to be all bark and no bite. Is there anyone here today to take charge of Qingliang Temple (Qingliang, referring to Qingliang Temple)?』 Zen Master Zhaojue Qin said, 『Zen Master Fadeng gallops across the realm, holding the power of life and death beyond the inner chambers. His authority and spirit are truly astonishing, his demeanor independent. I, this humble monk, intend to do just that. Today I come forth only because the Fifth Ancestor and Teacher has a ready-made koan, which I bring forth to proclaim to the assembly. If there is anyone who does not cherish their life, come forth and engage with it. If not, I will have to play with it myself.』 He shouted, struck the whisk, and descended from the seat. Zen Master Tiantong Jue said, 『If this monk is a real man, he should come out and overturn the Zen bed, not only finding a way out for himself but also avoiding the calamity of ancestors not attaining enlightenment and thus afflicting their descendants.』 Zen Master Dongchan Guan said, 『When a thousand-pound bow is strung, one must think of fierce battles; with an inch of iron in hand, one fears no enemy. Since this monk does not hesitate to come forth, good, let everyone put aside reason and just do this, smearing him all over. Therefore, the koan of Qingliang Temple remains unfinished to this day.』 Zen Master Yangshan Qin said, 『Starting a family by crossing the stove, Zen Master Fadeng is like that. A good hand, but alas, he himself does not attain enlightenment, instead afflicting his ancestors. Xin Husheng wants to conclude the koan of the former teacher, but there is someone else. Who is it?』 Then he sneezed. Zen Master Gu Nanmen said, 『Zen Master Fadeng can be said to be humble and cautious, guiding things, seeking the straight by bending the rule. I, this mountain monk, am not like that, never hiding throughout the world. Although occupying a solitary peak, I have never not been in the depths of water and clouds. How could I have hidden myself? My original teacher can eat and excrete now, what koan is unfinished? Since that is the case, what are you shouting in front of everyone today? The ancestral lamp continues, its light endless, only needing the hook to catch the brocade carp.』

In the autumn, the old garden, red leaves fly; the fisherman under the moonlight, arranging his fishing line. The small boat does not dock at the reed bay, raising the oars, letting the golden waves go back and forth.

(瑞白雪)

年老生心欲嫁人。巧涂脂粉賣青春。笑它落魄癡公子。空把精神減十分。(子青昊)

清涼因僧問如何是西來密密意。師曰苦。

幽情無那遠荒村。謾卷湘簾獨倚門。江上風寒秋欲暮。淡煙疏雨斷人魂。(喝輪用)

枯木糝花劫外春。沒軌跡處肯藏身。倒騎鐵馬吹橫笛。一曲無腔調自新。(妙葉啟)

苔封禁殿漏聲殘。颯颯金風透體寒。夜靜一輪霜月皎。玉人愁絕倚闌干。(一之化)

旅邸殘燈影寂寥。孤猿何處夜深號。思量底事真堪惜。縱理瑤琴意未銷。(惟中經)

萬籟聲回萬壑風。雨余草色入簾櫳。樓頭多少關心事。卻在梧桐一葉中。(宗朗月)

金陵報恩院玄則禪師(法眼益嗣)

初問青峰如何是學人自己。峰曰丙丁童子來求火。后謁法眼。眼問甚處來。師曰青峰。曰青峰有何言句。師舉前話。眼曰上座作么生會。師曰。丙丁屬火而更求火。如將自己求自己。眼曰與么會又爭得。師曰。某甲祇與么。未審和尚如何。眼曰。你問我。我與你道。師問如何是學人自己。曰丙丁童子來求火。師于言下頓悟。高峰妙云。者則公案自古至今。覓個不錯會底人如星中揀月相似。只如前監寺於法眼言下悟去。要且不是順朱。具眼底試辨看。　奯舟元云

【現代漢語翻譯】 現代漢語譯本 年老了，卻動了嫁人的心思，巧妙地塗抹脂粉，想要賣弄青春。可笑那些失意的癡情公子，白白耗費精神，徒勞無功。(子青昊) 清涼寺的僧人問趙州禪師，什麼是祖師西來（Bodhidharma's arrival from the West）的秘密心意？趙州禪師回答說：『苦』。 幽深的情感難以排遣，身處偏遠荒涼的村莊，只能無奈地捲起湘妃竹簾，獨自倚靠著門。江上的風寒冷，秋天將要結束，淡淡的煙霧和稀疏的雨絲，讓人魂牽夢縈。(喝輪用) 枯萎的樹木點綴著花朵，如同經歷劫難後重生的春天。沒有軌跡的地方，才是真正的藏身之處。倒騎著鐵馬，吹奏著橫笛，一曲沒有固定腔調的樂曲，卻煥發出新的生命力。(妙葉啟) 長滿青苔的宮殿，滴漏的聲音殘缺不全。颯颯的秋風，寒冷刺骨。寂靜的夜晚，一輪明亮的霜月皎潔如銀。美麗的女子，滿懷愁緒地倚靠著欄桿。(一之化) 旅館裡殘餘的燈光，顯得寂寥冷清。不知何處的孤猿，在深夜裡淒厲地啼叫。思量著什麼事情，真是令人惋惜。即使彈奏起美妙的瑤琴，心中的愁緒也難以消散。(惟中經) 各種聲音在山谷間迴盪，秋風吹過萬千山壑。雨後，青草的顏色映入簾櫳。樓上的人有多少關心的事，卻都寄託在梧桐飄落的一片葉子上。(宗朗月) 金陵報恩院的玄則禪師（Xuanze, of Baoen Temple in Jinling）（法眼文益（Fayan Wenyi）的嗣法弟子） 起初，玄則禪師問青峰禪師，什麼是學人（student）的自己（self）？青峰禪師回答說：『丙丁童子來求火。』後來，玄則禪師去拜見法眼禪師。法眼禪師問：『你從哪裡來？』玄則禪師回答說：『青峰禪師處來。』法眼禪師問：『青峰禪師有什麼言語？』玄則禪師舉了之前的話。法眼禪師說：『上座（senior monk），你是怎麼理解的？』玄則禪師回答說：『丙丁屬火，卻還要來求火，就像用自己來尋找自己。』法眼禪師說：『這樣理解又有什麼用呢？』玄則禪師說：『我只是這樣理解，不知道和尚（abbot）您是怎麼理解的？』法眼禪師說：『你問我，我就告訴你。』玄則禪師問：『如何是學人的自己？』法眼禪師回答說：『丙丁童子來求火。』玄則禪師在法眼禪師的言語下，頓時開悟。高峰妙云（Gaofeng Miaoyun）說：『這個公案（gongan）從古至今，想要找到一個不錯會（correctly understand）的人，就像在星星中尋找月亮一樣困難。』就像之前的監寺（superintendent）在法眼禪師的言語下開悟，但要說他不是順朱（following blindly），需要有眼力的人來辨別。』奯舟元云（Huo Zhouyuan Yun）

【English Translation】 English version In old age, a desire to marry arises, skillfully applying rouge and powder to sell youth. Laughing at those disappointed, infatuated young men, who vainly waste their energy, achieving nothing. (Zi Qinghao) A monk from Qingliang Temple asked Zen Master Zhaozhou, 'What is the secret meaning of Bodhidharma's arrival from the West (Bodhidharma's arrival from the West)?' Zen Master Zhaozhou replied, 'Suffering.' Deep emotions are hard to dispel, residing in a remote and desolate village, one can only helplessly roll up the bamboo curtain and lean alone against the door. The wind on the river is cold, autumn is coming to an end, faint mist and sparse rain, haunt the soul. (He Lunyong) A withered tree adorned with flowers, like spring reborn after a calamity. The place without a trace is the true hiding place. Riding backwards on an iron horse, playing a flute sideways, a tune without a fixed melody, yet exudes new vitality. (Miao Yeqi) The moss-covered forbidden palace, the sound of the leaking water clock is incomplete. The rustling autumn wind, piercingly cold. In the quiet night, a bright frost moon is as white as silver. A beautiful woman, filled with sorrow, leans against the railing. (Yi Zhihua) The remaining light in the inn is desolate and lonely. An isolated ape, cries mournfully in the deep night. Pondering what matter, it is truly regrettable. Even playing the beautiful Yaoqin (a type of zither), the sorrow in the heart is difficult to dispel. (Wei Zhongjing) All sounds echo in the valleys, the autumn wind blows through ten thousand ravines. After the rain, the color of the green grass reflects into the curtains. How many concerns does the person in the tower have, yet they are all entrusted to a single falling leaf of the parasol tree. (Zong Langyue) Zen Master Xuanze (Xuanze, of Baoen Temple in Jinling) of Baoen Temple in Jinling (a Dharma heir of Fayan Wenyi (Fayan Wenyi)) Initially, Zen Master Xuanze asked Zen Master Qingfeng, 'What is the student's (student) self (self)?' Zen Master Qingfeng replied, 'A Bing-Ding (Bing-Ding) child comes seeking fire.' Later, Zen Master Xuanze went to visit Zen Master Fayan. Zen Master Fayan asked, 'Where do you come from?' Zen Master Xuanze replied, 'From Zen Master Qingfeng.' Zen Master Fayan asked, 'What words does Zen Master Qingfeng have?' Zen Master Xuanze cited the previous words. Zen Master Fayan said, 'Senior Monk (senior monk), how do you understand it?' Zen Master Xuanze replied, 'Bing-Ding belongs to fire, yet still seeks fire, like using oneself to seek oneself.' Zen Master Fayan said, 'What use is it to understand it that way?' Zen Master Xuanze said, 'I only understand it that way, I don't know how the Abbot (abbot) understands it?' Zen Master Fayan said, 'You ask me, and I will tell you.' Zen Master Xuanze asked, 'What is the student's self?' Zen Master Fayan replied, 'A Bing-Ding child comes seeking fire.' Zen Master Xuanze, under the words of Zen Master Fayan, suddenly attained enlightenment. Gaofeng Miaoyun (Gaofeng Miaoyun) said, 'This gongan (gongan), from ancient times to the present, wanting to find someone who correctly understands (correctly understand) it, is as difficult as finding the moon among the stars.' Just like the previous superintendent (superintendent) attained enlightenment under the words of Zen Master Fayan, but to say that he is not following blindly (following blindly), requires someone with discerning eyes to distinguish.' Huo Zhouyuan Yun (Huo Zhouyuan Yun)

。法眼固是就窠打劫。確有假道伐虢之能。則監寺贏得一回頓悟。怎奈刺腦入膠盆。雖然。要見法眼則易。要見青峰則難。

末上一回稱八兩。再稱恰重半斤來。定盤星在誰人手。爭著絲毫可怪哉。(白雲端)

一回醉倒玉樓前。𩯭亂釵橫語笑顛。最是惱人腸斷處。借婆衫子拜婆年。(皖山凝)

去年今日此門中。人面桃花相映紅。人面不知何處去。桃花依舊笑春風。(豁堂嵓)

玄則開堂日。李王法眼俱在會。僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到此為甚麼不會。師曰會取好。僧舉頭看。師又看法眼。乃抽身入眾。眼與王當時失色。眼歸方丈。令侍僧喚問話僧至。眼曰。上座適來問底話。不妨許你具一隻眼。人天眾前何不禮拜蓋覆。卻便摵一坐具。其僧三日後吐光而終。

神鼎揆云。者則公案盡道玄則順水推舟當陽落節。法眼憐兒不醜。暗處拔本。如斯話會。未識古人。神鼎不惜眉毛為伊點破。以拄杖卓一卓云。要識者僧么。揹負乾薪遭野火。要識法眼么。復卓一卓云。云雷相送化游龍。玄則𠰒。放下拄杖云。水歸大海波濤靜。云到蒼梧氣象閑。復頌。

符靈肘后舞龍泉。掃盡狼煙奏凱旋。贏得威光輝宇宙。英名廊廟古今傳。

杭州報恩寺慧明禪師(法眼

【現代漢語翻譯】 現代漢語譯本：法眼禪師確實是就著現成的局面進行截奪，確實有借道攻打虢國的本領。因此監寺得以頓悟一次。怎奈像刺腦一樣進入了膠盆，難以擺脫。雖然如此，要見到法眼禪師容易，要見到青峰禪師就難了。

上次稱重是八兩，再稱一次恰好重半斤。定盤星在誰的手裡？爭論絲毫都顯得奇怪啊！（白雲端）

一次醉倒在玉樓前，鬢髮散亂，釵子橫斜，言語歡笑顛倒。最是令人惱恨、肝腸寸斷的地方，是藉著婆婆的衣服去給婆婆拜年。（皖山凝）

去年今日就在這門中，人面和桃花相互映襯，分外紅艷。今日人面不知去了哪裡，桃花依舊對著春風微笑。（豁堂嵓）

玄則禪師開堂說法那天，李王和法眼禪師都在場。有僧人問道：『龍吟則霧氣升騰，虎嘯則狂風產生，學人知道這是出世的事情。到了這裡為什麼反而不會了呢？』玄則禪師說：『會取就好。』僧人抬頭看。玄則禪師又看法眼禪師，於是抽身退入人群。法眼禪師和李王當時都驚愕失色。法眼禪師回到方丈，命令侍僧叫來問話的僧人。法眼禪師說：『上座你剛才問的話，不妨允許你具備一隻眼。在人天大眾面前為什麼不禮拜蓋覆，反而摔了一下坐具？』那僧人三天後吐光而死。

神鼎揆禪師說：『這個公案都說玄則禪師順水推舟，當陽落節。法眼禪師憐愛兒子不嫌醜陋，暗中拔除根本。像這樣的話語交鋒，是不認識古人。』神鼎禪師不惜眉毛為他點破。用拄杖敲了一下說：『要認識這個僧人嗎？揹負著乾柴遭遇野火。要認識法眼禪師嗎？』又敲了一下說：『云雷相送化游龍。』玄則禪師點頭。放下拄杖說：『水歸大海波濤靜，云到蒼梧氣象閑。』又作頌：

符靈在肘后舞動龍泉劍，掃盡戰爭的狼煙，奏響凱旋的樂章。贏得威光照耀宇宙，英名在廊廟中，古今傳揚。

杭州報恩寺慧明禪師（法眼（Fayan），禪宗大師）

【English Translation】 English version: Fayan (法眼) is indeed seizing from the existing situation, and he truly possesses the ability to attack Guo by borrowing the way. Therefore, the superintendent of the monastery was able to have a moment of enlightenment. However, it's like a thorn in the brain entering a glue pot, difficult to get rid of. Even so, it is easy to see Fayan (法眼), but difficult to see Qingfeng (青峰).

Last time the weight was eight taels, and weighing it again, it's exactly half a catty heavier. In whose hands is the balance weight? It's strange to argue over the slightest bit! (Bai Yunduan 白雲端)

Once, drunk in front of the jade tower, hair disheveled, hairpin askew, words and laughter in disarray. The most annoying and heartbreaking thing is borrowing mother-in-law's clothes to wish her a happy new year. (Wan Shan Ning 皖山凝)

Last year today, in this very doorway, the face and peach blossoms reflected each other, exceptionally radiant. Today, the face is gone, who knows where, but the peach blossoms still smile at the spring breeze. (Huo Tang Yan 豁堂嵓)

On the day when Xuanze (玄則) opened the hall to preach, Li Wang (李王) and Fayan (法眼) were both present. A monk asked: 'When the dragon roars, mist rises; when the tiger howls, wind is born. The student knows that this is a matter of transcending the world. Why is it that upon arriving here, one doesn't understand?' Xuanze (玄則) said: 'It's good to understand.' The monk looked up. Xuanze (玄則) then looked at Fayan (法眼), and then withdrew into the crowd. Fayan (法眼) and Li Wang (李王) were both astonished at that moment. Fayan (法眼) returned to his abbot's quarters and ordered the attendant monk to summon the questioning monk. Fayan (法眼) said: 'The question you asked earlier, I might as well allow you to have one eye. Why didn't you prostrate and cover yourself before the assembly of humans and gods, but instead threw the sitting mat?' Three days later, that monk vomited light and died.

Shen Ding Kui (神鼎揆) said: 'This case all says that Xuanze (玄則) went with the flow, and decisively cut off the flow. Fayan (法眼) loves his son and doesn't dislike his ugliness, secretly uprooting the root. Such a verbal exchange shows a lack of understanding of the ancients.' Shen Ding (神鼎) didn't begrudge his eyebrows to point it out for him. He tapped his staff and said: 'Do you want to know this monk? He carries dry firewood and encounters a wildfire. Do you want to know Fayan (法眼)?' He tapped again and said: 'Clouds and thunder escort the transformation into a swimming dragon.' Xuanze (玄則) nodded. He put down his staff and said: 'Water returns to the sea, the waves are calm; clouds reach Cangwu (蒼梧), the atmosphere is serene.' He then composed a verse:

Fu Ling (符靈) dances the Dragon Spring sword behind his elbow, sweeping away the smoke of war and playing the triumphant music. Winning the glory that shines throughout the universe, his heroic name is passed down through the ages in the ancestral temple.

Zen Master Huiming (慧明) of Bao'en Temple (報恩寺) in Hangzhou (杭州) (Fayan (法眼), a Zen master)

益嗣)

一日有新到參。師問近離甚處。曰城都。師曰上座離城都到此山。則城都少上座。此間剩上座。剩則心外有法。少則心法不周。說得道理即住。不會請出。僧無對。

洞山瑩代云。某甲縱說得道理。終不似和尚好。　承天怡云。報恩雖說盡道理。自己也分疏不下。

杭州永明寺開山道潛禪師(法眼益嗣)

初參法眼。眼曰。子參請外。看什麼經。師曰華嚴。曰總別同異成壞六相是何門攝。師曰世出世間一切法皆具六相。曰空具六相否。師無對。曰何不問去。師卻問空具六相否。曰空。師於是開悟。眼曰子作么生會。師曰空。眼然之。

空兮空兮無背面。拈起豁然成兩片。擔向南屏山腳頭。千古萬古少人見。要見么。以拂子打圓相云。金烏飛上琉璃殿。(斷橋倫)

永明因法眼問。律中道隔壁聞釵釧聲即名破戒。現睹金銀合雜朱紫駢闐。是破戒是不破戒。師曰好個入路。眼曰汝向後有五百毳徒。為王侯所重在。

天寧琦云。真個入得。錦上鋪花。若入不得。眼中著屑。　光相得云。法眼欲從火里拈出一莖眉毛。既不可得。而永明乃善於就窠打劫。固足稱善。雖然。祇解瞻前不能顧后。　祖鐙紹云。永明如香象渡河。截流而過是則好手。未免被法眼活埋。

春

【現代漢語翻譯】 現代漢語譯本 一日，有新來的僧人前來參拜。法眼禪師問道：『你最近從哪裡來？』僧人回答：『從成都來。』法眼禪師說：『上座你離開成都來到這座山，那麼成都就少了一個上座，而這裡就多了一個上座。多了就說明你認為心外有法，少了就說明你對心和法的理解不全面。如果能說出道理，就留下；說不出來，就請離開。』僧人無言以對。

洞山瑩（Dòngshān Yíng）代為評論說：『就算我能說出道理，終究不如和尚您說得好。』承天怡（Chéngtiān Yí）評論說：『報恩（Bào'ēn）即使說盡了道理，自己也無法分辨清楚。』

杭州永明寺（Hángzhōu Yǒngmíng Sì）的開山祖師道潛禪師（Dàoqián Chánshī）（法眼禪師的嗣法弟子）

最初參拜法眼禪師時，法眼禪師問：『你在參拜請教之外，還看什麼經？』道潛禪師回答：『《華嚴經》（Huáyán Jīng）。』法眼禪師問：『總、別、同、異、成、壞這六相（liù xiàng）屬於哪一門所攝？』道潛禪師回答：『世間和出世間的一切法都具備這六相。』法眼禪師問：『空（kōng）也具備六相嗎？』道潛禪師無言以對。法眼禪師說：『為什麼不反問我呢？』道潛禪師於是反問：『空也具備六相嗎？』法眼禪師回答：『空（kōng）。』道潛禪師因此開悟。法眼禪師問：『你是怎麼理解的？』道潛禪師回答：『空（kōng）。』法眼禪師認可了他的回答。

空啊空啊沒有正反面，拈起來豁然成為兩片。挑到南屏山（Nánpíng Shān）腳下，千古萬古很少有人見到。想要見嗎？用拂塵打個圓相說：金烏（jīnwū）飛上琉璃殿（liúlí diàn）。（斷橋倫（Duànqiáo Lún））

永明禪師因為法眼禪師問：『律宗（lǜzōng）中說，隔壁聽到釵釧（chāichuàn）的聲音就叫做破戒（pòjiè）。現在親眼看到金銀（jīnyín）混合，朱紫（zhūzǐ）成群，是破戒還是不破戒？』道潛禪師回答說：『好一個入手的途徑。』法眼禪師說：『你以後會有五百個僧人弟子，被王侯所器重。』

天寧琦（Tiānníng Qí）評論說：『真的入門了，這是錦上添花；如果沒入門，那就是眼中進了灰塵。』光相得（Guāngxiāng Dé）評論說：『法眼禪師想要從火里拈出一根眉毛，既然不可能得到，而永明禪師卻善於就著現成的局面打劫，確實值得稱讚。雖然如此，只懂得瞻前，不能顧后。』祖鐙紹（Zǔdèng Shào）評論說：『永明禪師就像香象（xiāngxiàng）渡河，截斷水流而過，這固然是好手段，但免不了被法眼禪師活埋。』

春

【English Translation】 English version One day, a newly arrived monk came to pay respects. The master asked, 'Where have you come from recently?' The monk replied, 'From Chengdu.' The master said, 'If you, venerable monk, have left Chengdu to come to this mountain, then Chengdu has one less monk, and this place has one more. Having more indicates that you believe there is dharma outside the mind; having less indicates that your understanding of mind and dharma is incomplete. If you can explain the principle, you may stay; if you cannot, please leave.' The monk had no response.

Dongshan Ying (Dòngshān Yíng) commented: 'Even if I could explain the principle, it would not be as good as the master's explanation.' Chengtian Yi (Chéngtiān Yí) commented: 'Bao'en (Bào'ēn), even if he explained all the principles, would not be able to distinguish them clearly himself.'

Chan Master Daoqian (Dàoqián Chánshī), the founder of Yongming Temple (Yǒngmíng Sì) in Hangzhou (a dharma heir of Chan Master Fayan)

When he first visited Fayan, Fayan asked, 'Besides seeking instruction, what sutras do you read?' Daoqian replied, 'The Avatamsaka Sutra (Huáyán Jīng).' Fayan asked, 'To which category do the six aspects (liù xiàng) of totality, difference, sameness, otherness, formation, and disintegration belong?' Daoqian replied, 'All dharmas in the world and beyond possess these six aspects.' Fayan asked, 'Does emptiness (kōng) also possess the six aspects?' Daoqian had no response. Fayan said, 'Why don't you ask me in return?' Daoqian then asked, 'Does emptiness also possess the six aspects?' Fayan replied, 'Emptiness (kōng).' Daoqian then attained enlightenment. Fayan asked, 'How do you understand it?' Daoqian replied, 'Emptiness (kōng).' Fayan approved of his answer.

'Emptiness, emptiness, without front or back, picked up and suddenly becomes two pieces. Carried to the foot of Mount Nanping (Nánpíng Shān), rarely seen by anyone throughout the ages. Do you want to see it? With a whisk, he draws a circle and says: The golden crow (jīnwū) flies up to the crystal palace (liúlí diàn).' (Duanqiao Lun (Duànqiáo Lún))

Yongming, because Fayan asked, 'The Vinaya (lǜzōng) states that hearing the sound of hairpins and bracelets (chāichuàn) through the wall is considered a violation of the precepts (pòjiè). Now, directly witnessing gold and silver (jīnyín) mixed together, and officials in purple robes (zhūzǐ) crowding around, is it a violation of the precepts or not?' Daoqian replied, 'What a good entry point.' Fayan said, 'In the future, you will have five hundred monastic disciples and be highly regarded by kings and nobles.'

Tianning Qi (Tiānníng Qí) commented: 'Truly entered, this is adding flowers to brocade; if not entered, it is like dust in the eyes.' Guangxiang De (Guāngxiāng Dé) commented: 'Chan Master Fayan wanted to pick out an eyebrow from the fire, which was impossible to obtain, while Chan Master Yongming was good at robbing the situation as it was, which is indeed commendable. However, he only knows how to look forward and cannot look back.' Zudeng Shao (Zǔdèng Shào) commented: 'Chan Master Yongming is like an elephant (xiāngxiàng) crossing a river, cutting off the flow and passing through, which is indeed a good method, but he is inevitably buried alive by Chan Master Fayan.'

Spring

光別貯一金壺。擬學江南唱鷓鴣。謾把花枝招石女。橫推不倒直須扶。幾多媸蠢幾多妍。覽遍名山又市廛。無奈家貧遭劫久。借婆衫子拜婆年。(石雨方)

多為無心即便休。是金何用博真鍮。百花叢里佳人面。一笑旁觀盡點頭。(天岳晝)

文君澹抹偶當罏。玉碗光浮琥珀波。公子風流雙眼雋。不嘗佳釀覷佳娥。(西遁超)

洛陽才子慣春遊。柳陌花街總自由。更憶西湖橋上過。有錢何處不風流。(仁趾麟)

杭州靈隱清聳禪師(法眼益嗣)

問僧汝會佛法么。曰不會。師曰汝端的不會。曰是。師曰且去待別時來。僧珍重。師曰不是者個道理。

玉人清貯一壺冰。雙手呈來瑩且凝。如意倒拈都擊碎。遲遲日影繞觚棱。(六雪訚)

相州天平山從漪禪師(清溪進嗣)

到西院常自曰。莫道會佛法。覓個舉話底人也無。院聞而默之。師一日上法堂次。院召從漪。師舉首。院曰錯。師行三兩步。院又曰錯。師近前。院曰適來兩錯。是上座錯是思明老漢錯。師曰從漪錯。院曰錯錯。乃曰上座且在者里過夏。共汝商量者兩錯。師不肯便去。住后每舉前話曰。我行腳時被惡風吹到汝州。有西院長老勘我。連下兩錯。更留我過夏。待共我商量。我不道恁時錯。發足向南方去時早

知錯了也。

首山念云。據天平作恁么解會。未夢見西院在。何故。話在。　昭覺勤云。如今人聞它道未發足向南方時早知道錯了也。便去卜度道未行腳時自無許多佛法禪道。及至行腳被諸方熱瞞。不可未行腳時喚地作天喚山作水。幸無一星子事。若總恁么作流俗見解。何不買一片帽大家戴。有甚麼用處。佛法不是者個道理。　徑山杲云。天平似則似。是則未是。何故。貪程太速。當時才見道且在此中過夏共汝商量者兩錯。便好擒住云。過夏即不辭。者兩錯作么生商量。待伊擬議。掀倒禪床便行。非惟慶快平生。亦乃坐斷天下人舌頭。　龍翔欣舉雪竇頌畢云。者則公案。叢林中商量者多決斷者少。中峰今日為諸人斷看。一人監主自盜。一人賣賊放賊。一人知而不首。各與三十拄杖。何也。速則易改。久則難追。　五祖岡云。假使九州之鐵。也難鑄此兩錯。　法林音云。當時西院待伊道是從漪錯。便與痛棒打出。免令者漢向葛藤里絆倒一生。

禪家流。愛輕薄。滿肚參來用不著。堪悲堪笑天平老。卻謂當初悔行腳。錯錯。西院清風頓銷爍。復云。忽有個衲僧出來道。錯。雪竇錯何似天平錯。(翠峰顯)

把䌫放船。膠柱調絃。遠水不救近火。短綆那汲深泉。天平老。太匆草。為兩錯。悔行腳。大地茫

茫愁殺人。眼裡無筋一世貧。(圓悟勤)

兩錯將來竟不成。從而南北路頭分。後來費盡分疏語。半是思君半恨君。(云衲慶)

昨夜西風忽發惡。一園桃李俱吹落。探花遊子競來索。無處摸。滿地尋來用不著。轉憶紅白枝上萼。時時舉起爭忘卻。說向人前成大錯。悔行腳。千年故紙中合藥。(啟明鑒)

呼蛇易。遣蛇難。覿面機鋒仔細看。絲毫透不盡。咫尺隔千山。錯錯。難難。無限漁翁失釣竿。(寒松操)

大鑒下十一世

杭州慧日永明寺延壽智覺禪師(天臺韶嗣)

因二僧參。乃問參頭曾到此間否。曰曾到。又問第二上座曾到此間否。曰不曾到。師曰一得一失。少選侍者問適來二僧未審那個得那個失。師曰你曾識者二僧也無。曰不曾。師曰同坑無異土。

清化嶾云。平展處不犯鋒铓。驗人處豈用多辭。叵耐二僧無端累它侍者受屈。　天斗偉云。黃河九曲非無其源。梗楠千尺非無其本。永明一期施設。自非本深源遠豈可得哉。然侍者且置無論。當時被二僧道個情知和尚曾見天臺。又作么生。

到與不到。一得一失。不是砒霜。便是石蜜。舌端無眼如何吃。侍者剛要詢端的。莫怪同坑無異土。閃電未收轟霹靂。(癡絕沖)

慧日因僧問如何是永明旨。師曰

更添香著。曰謝師指示。師曰且喜沒交涉。僧禮拜。師示偈曰。欲識永明旨。門前一湖水。日照光明生。風來波浪起。

愚庵及云。諸人還見祖師么。卓拄杖云。要識是非。面目現在。

門前湖水鏡容開。對面和盤托出來。可是永明無剩語。酒濃初不在多杯。(象潭泳)

似日臨波千頃碧。如風吹水自成紋。擬心早已崖州隔。觸處全彰妙絕勛。妙絕勛。更何云。門外湖光說向君。萬象森羅宗鏡里。一天風月六橋分。(平陽忞)

慧日因僧問。學人久在永明。為甚麼不會永明家風。師曰不會處會取。

永明無別底家風。杖子挑來兩片空。昨夜特牛生象子。朝來海底火通紅。(頻吉祥)

杭州五雲山華嚴院志逢禪師(天臺韶嗣)

問僧。無為無事人。為甚麼卻有金鎖難。僧無對。師代曰祇為無為無事。

魯庵遠云。五云老漢費盡氣力下得一釣。可惜勞而無功。末後重展絲綸。依然在不疑之地。何不待僧無對時痛與三十棒。當時驀地回頭亦未可知。雖然。莫道者僧孤負五云。古今天下人孤負五云者亦不少。

溫州瑞鹿寺上方遇安禪師(天臺韶嗣)

首閱楞嚴經。到知見立知。即無明本。知見無見。斯即涅槃。乃破句讀曰。知見立。知即無明本。知見無。見斯

【現代漢語翻譯】 更添香著。僧人說道：『感謝師父的指示。』 禪師說：『可喜的是沒有瓜葛。』 僧人禮拜。禪師開示偈語說：『想要認識永明（Yongming，地名，也指永明延壽禪師）的宗旨，看看門前那一湖水。陽光照耀，光明生起；風吹來，波浪涌動。』

愚庵及云禪師說：『各位還見到祖師（Zushi，佛教禪宗的創始人）嗎？』 舉起拄杖說：『想要認識是非，面目就在眼前。』

門前的湖水像鏡子一樣打開，對面的一切都和盤托出。可見永明（Yongming）沒有多餘的話，好酒不在於多喝幾杯。（象潭泳）

像陽光照在碧波萬頃的湖面上，像風吹過水麵自然形成波紋。如果心生分別，早就和崖州（Yazhou，地名）相隔。到處都彰顯著妙絕的功勛。妙絕的功勛，還說什麼呢？門外的湖光就向你訴說。萬象森羅都在宗鏡里，一天的風月被六橋（Liuqiao，地名）分割。（平陽忞）

慧日禪師因為僧人提問：『學人長久在永明（Yongming），為什麼不瞭解永明的家風？』 禪師說：『在不瞭解的地方去了解。』

永明（Yongming）沒有別的家風，用杖子挑起來，兩片都是空。昨夜特牛生下象子，早晨起來海底一片通紅。（頻吉祥）

杭州五雲山（Wuyun Mountain，地名）華嚴院（Huayan Temple，寺廟名）志逢禪師（Zhifeng Chan Shi，人名，天臺韶嗣）

問僧人：『無為無事的人，為什麼卻有金鎖難？』 僧人沒有回答。禪師代答說：『只因爲無為無事。』

魯庵遠禪師說：『五云（Wuyun）老漢費盡力氣下了一鉤，可惜勞而無功。最後重新展開絲線，依然在不疑之地。為什麼不在僧人沒有回答的時候，狠狠地打他三十棒？當時如果猛然回頭，也未可知。雖然如此，不要說這個僧人辜負了五云（Wuyun），古今天下辜負五云（Wuyun）的人也不少。』

溫州瑞鹿寺（Ruilu Temple，寺廟名）上方遇安禪師（Yuan Chan Shi，人名，天臺韶嗣）

開始閱讀《楞嚴經》（Lèngyán jīng，佛教經典名），讀到『知見立知，即無明本；知見無見，斯即涅槃』，於是斷句說：『知見立，知即無明本；知見無，見斯』

【English Translation】 Adding more incense. The monk said, 'Thank you for the master's instruction.' The master said, 'It's gratifying that there is no involvement.' The monk bowed. The master gave a verse, saying, 'If you want to know the meaning of Yongming (Yongming, place name, also refers to Zen Master Yongming Yanshou), look at the lake in front of the gate. When the sun shines, light arises; when the wind blows, waves rise.'

Zen Master Yu'an Ji Yun said, 'Have you all seen the Patriarch (Zushi, founder of Zen Buddhism) ?' He raised his staff and said, 'If you want to know right and wrong, the face is right in front of you.'

The lake in front of the gate opens like a mirror, and everything opposite is presented on a platter. It can be seen that Yongming (Yongming) has no superfluous words, and good wine is not about drinking more cups. (Xiangtan Yong)

Like the sun shining on the vast expanse of blue waves, like the wind blowing across the water, naturally forming ripples. If the mind gives rise to discrimination, it is already separated from Yazhou (Yazhou, place name). Everywhere manifests the wonderful and unique merit. Wonderful and unique merit, what else is there to say? The lake light outside the gate tells you. All phenomena in the universe are in the Zongjing (Zongjing, name of a mirror), and the wind and moon of one day are divided by the Six Bridges (Liuqiao, place name). (Pingyang Min)

Zen Master Hui Ri asked a monk, 'This disciple has been in Yongming (Yongming) for a long time, why doesn't he understand the family style of Yongming?' The master said, 'Understand in the place where you don't understand.'

Yongming (Yongming) has no other family style, pick it up with a staff, and both pieces are empty. Last night a special cow gave birth to an elephant calf, and in the morning the bottom of the sea was all red. (Pin Jixiang)

Zen Master Zhifeng (Zhifeng Chan Shi, person's name, Tian Tai Shao Si) of Huayan Temple (Huayan Temple, temple name) on Wuyun Mountain (Wuyun Mountain, place name) in Hangzhou

He asked a monk, 'A person who is non-acting and without affairs, why does he have golden locks?' The monk did not answer. The master answered on his behalf, 'Only because of being non-acting and without affairs.'

Zen Master Lu'an Yuan said, 'The old man of Wuyun (Wuyun) exhausted his strength to cast a hook, but unfortunately it was all in vain. In the end, he re-unfolded the silk thread, still in a place of no doubt. Why not give him thirty blows when the monk doesn't answer? If he suddenly turned his head at that time, it would not be known. Although this is the case, don't say that this monk has failed Wuyun (Wuyun), there are many people in ancient and modern times who have failed Wuyun (Wuyun).'

Zen Master Yuan (Yuan Chan Shi, person's name, Tian Tai Shao Si) of Ruilu Temple (Ruilu Temple, temple name) in Wenzhou

He began reading the Shurangama Sutra (Lèngyán jīng, name of a Buddhist scripture), and when he read 'Knowing and seeing establishes knowing, which is the root of ignorance; knowing and seeing without seeing, this is Nirvana,' he punctuated it, saying, 'Knowing and seeing establishes, knowing is the root of ignorance; knowing and seeing without, seeing this.'

即涅槃。於此有省。畢生不易。時謂之安楞嚴。乃說偈曰。不是嶺頭𢹂得事。豈從雞足付將來。自古聖賢皆若此。非吾今日為君裁。

瀛山訚云。且道伊悟底。有知見無知見。

春草碧色。春水淥波。送君南浦。傷如之何。(偃溪聞)

杭州龍華慧居禪師(天臺韶嗣)

僧出禮拜。師曰。好個問頭。如法問著。僧擬進前。師曰又沒交涉也。

愛人趨侍忌人親。又要獰兮又要馴。若是金毛獅子子。不來者里弄顰呻。(六雪訚)

秦人蠶食圖吞併。空使韓侯擊浪沙。六國至今歸有道。漢宮定例拜中華。(子青昊)

福州嚴峰師術禪師(天臺韶嗣)

僧問。靈山一會迦葉親聞。嚴峰一會誰是聞者。師曰問者不弱。

瀛山訚云。者僧問處。大似把炬逆風先灼手。嚴峰答處。正如當盧賣酒便傾卮。良久復云。笑殺旁觀。

杭州九曲觀音院慶祥禪師(天臺韶嗣)

因僧問。險惡道中以何為津樑。師曰以此為津樑。曰如何是此。師曰筑著汝鼻孔。

春風在處百花開。險惡道中恁么來。欲識津樑為以此。石人木馬夜懷胎。(嵩源㵽)

洪州云居道齊禪師(法燈欽嗣)

一日清涼謂師曰。有人問我西來意。答它曰不東不西。藏主作么生會。師曰

【現代漢語翻譯】 現代漢語譯本： 即是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。對此有所領悟，終生不變，這被稱為安楞嚴（An楞嚴，具體含義需要根據上下文確定，此處保留原文）。於是說偈語道：『不是從嶺頭能夠攜帶來的事情，難道是從雞足山（Kukkutapada，迦葉尊者入定之處）交付過來的嗎？自古以來的聖賢都是這樣，不是我今天特別為你裁決。』 瀛山訚（Yingshan Yin，人名）說：『那麼，他悟到了什麼？是有知見還是沒有知見？』 『春草是碧綠色，春水是清澈的波浪，送你到南浦（Nanpu，地名，泛指送別之地），傷感到了極點。』（偃溪聞（Yanxi Wen，人名）） 杭州龍華慧居禪師（Hangzhou Longhua Huiju Chan Master）（天臺韶嗣（Tiantai Shao，法號）） 僧人出來禮拜。禪師說：『好一個問題。如果如法地問。』僧人想要上前。禪師說：『又沒有關係了。』 『愛人趨奉侍候，忌諱人親近。既要兇猛又要馴服。如果是金毛獅子的後代，就不會在這裡皺眉呻吟。』（六雪訚（Liuxue Yin，人名）） 『秦國人像蠶食一樣地圖謀吞併，白白地讓韓侯（Han Hou，人名）在浪沙（Langsha，地名）擊水。六國至今歸於有道，漢宮按照慣例拜中華。』（子青昊（Ziqing Hao，人名）） 福州嚴峰師術禪師（Fuzhou Yanfeng Shishu Chan Master）（天臺韶嗣（Tiantai Shao，法號）） 僧人問：『靈山法會上，迦葉（Kasyapa，佛陀十大弟子之一）親自聽聞。嚴峰法會上，誰是聽聞者？』禪師說：『提問的人不弱。』 瀛山訚（Yingshan Yin，人名）說：『這個僧人提問的地方，很像是拿著火把逆風而行，先燒著自己的手。嚴峰（Yanfeng，地名）回答的地方，就像是在酒店裡賣酒，直接傾倒酒杯。』良久又說：『笑死了旁觀者。』 杭州九曲觀音院慶祥禪師（Hangzhou Jiuqu Guanyin Yuan Qingxiang Chan Master）（天臺韶嗣（Tiantai Shao，法號）） 因為僧人問：『在險惡的道路中，用什麼作為渡口的橋樑？』禪師說：『用這個作為渡口的橋樑。』僧人說：『如何是這個？』禪師說：『正對著你的鼻孔。』 『春風所到之處百花盛開，在險惡的道路中就這樣到來。想要知道渡口的橋樑就是這個，石人和木馬在夜晚懷胎。』（嵩源㵽（Songyuan Hu，人名）） 洪州云居道齊禪師（Hongzhou Yunju Daoqi Chan Master）（法燈欽嗣（Fadeng Qin，法號）） 有一天，清涼（Qingliang，人名）對禪師說：『如果有人問我西來意（patriarch Bodhidharma's intention in coming from the West），我回答他說不東也不西。禪師您怎麼理解？』禪師說：

【English Translation】 English version: That is Nirvana (the state of liberation from the cycle of birth and death). To have an understanding of this, and to remain unchanged throughout one's life, is called An楞嚴 (An Lengyan, the specific meaning needs to be determined based on the context, here the original is retained). Then he said in a verse: 'It is not something that can be brought from the mountain peak, how could it be passed down from Kukkutapada (where Kasyapa entered Samadhi)? The sages and wise men of ancient times were all like this, it is not that I am making a special judgment for you today.' Yingshan Yin (name of a person) said: 'Then, what did he realize? Is there knowledge and views, or is there no knowledge and views?' 'The spring grass is emerald green, the spring water is clear waves, sending you to Nanpu (place name, generally refers to a place of farewell), the sadness is extreme.' (Yanxi Wen (name of a person)) Hangzhou Longhua Huiju Chan Master (Tiantai Shao's successor) A monk came out and bowed. The Chan Master said: 'What a good question. If asked according to the Dharma.' The monk wanted to step forward. The Chan Master said: 'Again, it has nothing to do with it.' 'Lovers rush to serve, hating people to be close. It must be fierce and also docile. If it is the offspring of a golden-haired lion, it will not come here to frown and groan.' (Liuxue Yin (name of a person)) 'The people of Qin plotted to annex like silkworms eating, making Han Hou (name of a person) strike the waves in Langsha (place name) in vain. The six kingdoms still belong to the righteous way, and the Han palace pays homage to China according to custom.' (Ziqing Hao (name of a person)) Fuzhou Yanfeng Shishu Chan Master (Tiantai Shao's successor) A monk asked: 'At the assembly on Vulture Peak (Grdhakuta Mountain), Kasyapa (one of the ten major disciples of the Buddha) personally heard it. At the Yanfeng assembly, who is the listener?' The Chan Master said: 'The questioner is not weak.' Yingshan Yin (name of a person) said: 'The place where this monk asks is very much like holding a torch against the wind, first burning his own hand. The place where Yanfeng (place name) answers is like selling wine in a tavern, directly pouring out the wine cup.' After a long while, he added: 'It's killing the onlookers with laughter.' Hangzhou Jiuqu Guanyin Yuan Qingxiang Chan Master (Tiantai Shao's successor) Because a monk asked: 'In the perilous path, what is used as a bridge for the ferry?' The Chan Master said: 'Use this as a bridge for the ferry.' The monk said: 'What is this?' The Chan Master said: 'Right at your nostrils.' 'Spring breeze is everywhere, and hundreds of flowers bloom. In the perilous path, it comes like this. If you want to know that the bridge for the ferry is this, stone men and wooden horses conceive at night.' (Songyuan Hu (name of a person)) Hongzhou Yunju Daoqi Chan Master (Fadeng Qin's successor) One day, Qingliang (name of a person) said to the Chan Master: 'If someone asks me the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming from the West), I answer him that it is neither east nor west. How do you understand it, Chan Master?' The Chan Master said:

不東不西。曰與么會又爭得。師曰。道齊祇恁么。未審和尚尊意如何。曰它家自有兒孫在。師頓明厥旨。有頌曰。接物利生絕妙。外甥終是不肖。它家自有兒孫。將來用得恰好。

它家自有兒孫在。祖父田園都不愛。平生活計剎那中。東頭買得西頭賣。(大洪恩)

倏然㘞地指東西。月滿蒼梧水滿溪。午夜玉人殘夢斷。倚樓獨聽一聲雞。(無倚照)

秋牕穼雨冷沉沉。月殿風泉聽莫禁。夢破一回清徹耳。曉來無處不生霖。(賡匯先)

云居因大梅煦參。乃曰。我要問汝從什麼處來。若從僧堂來即是謾語。不從僧堂來又是自瞞。汝畢竟從甚處來。梅于言下頓悟。

翠巖芝云。若不如是。爭知如是。　友可元云。者僧親從堂中來。為甚卻道謾語。云居也是心斜不覺口歪。

大鑒下十二世

明州瑞巖義海禪師(云居齊嗣)

參云居。居問甚麼物恁么來。師于言下大悟。因僧問如何是祖師西來意。師曰。若到諸方。但道報本不解答話。

淵默雷聲。晴飛黑雪。眼聽不真。耳觀卻別。半亭煙雨似游塵。謾把烏龜喚作鱉。(翁元鎧)

昂霄架壑怒呼松。洞口曾幹出壑龍。擁出當初舊鱗甲。夜吟風雨落殘鐘。(振夫潛)

大鑒下十三世

明州翠巖嗣元禪

【現代漢語翻譯】 現代漢語譯本：

『不東不西』。問：『這樣理解對嗎？』師父說：『道理到這裡就說完了。』（弟子）未領悟和尚您的意思是什麼？（師父）說：『他家自有兒孫在。』（弟子）於是立刻明白了其中的旨意。有頌說：『接物利生絕妙，外甥終是不肖。他家自有兒孫，將來用得恰好。』 『他家自有兒孫在。祖父田園都不愛。平生活計剎那中。東頭買得西頭賣。』(大洪恩) 『倏然㘞地指東西。月滿蒼梧水滿溪。午夜玉人殘夢斷。倚樓獨聽一聲雞。』(無倚照) 『秋牕穼雨冷沉沉。月殿風泉聽莫禁。夢破一回清徹耳。曉來無處不生霖。』(賡匯先) 云居因為大梅煦前來參拜，於是問：『我要問你從什麼地方來？如果說從僧堂來，那就是說謊。如果說不是從僧堂來，那就是自欺。你到底是從什麼地方來？』大梅煦在言語之下頓悟。 翠巖芝云：『如果不這樣，怎麼知道是這樣？』友可元說：『這個僧人明明是從僧堂里來的，為什麼卻說是謊話？云居也是心術不正，不知不覺就說錯了話。』 大鑒下十二世 明州瑞巖義海禪師(云居齊嗣) 參拜云居，云居問：『什麼東西這樣來？』義海禪師在言語之下大悟。因此有僧人問：『如何是祖師西來意？』義海禪師說：『如果到其他地方，只說報本，不解答話。』 『淵默雷聲。晴飛黑雪。眼聽不真。耳觀卻別。半亭煙雨似游塵。謾把烏龜喚作鱉。』(翁元鎧) 『昂霄架壑怒呼松。洞口曾幹出壑龍。擁出當初舊鱗甲。夜吟風雨落殘鐘。』(振夫潛) 大鑒下十三世 明州翠巖嗣元禪師

【English Translation】 English version:

'Neither east nor west.' (Disciple) asked: 'Is this understanding correct?' The master said: 'The principle ends here.' (Disciple) did not understand what the venerable monk meant. (Master) said: 'The family has its own descendants.' (Disciple) immediately understood the meaning. There is a verse that says: 'Receiving things and benefiting beings is wonderful, but the nephew is ultimately unworthy. The family has its own descendants, who will be useful in the future.' 'The family has its own descendants. They do not love the ancestral fields and gardens. In a lifetime of livelihood, in an instant, buying at the east end and selling at the west end.' (Da Hong En) 'Suddenly pointing east and west. The moon is full in Cangwu (Cangwu: a place name), and the stream is full of water. At midnight, the jade person's (jade person: a beautiful woman) dream is broken. Leaning on the building, listening alone to the sound of a rooster.' (Wu Yi Zhao) 'The autumn window is deep and the rain is cold and heavy. The wind and springs in the moon palace cannot be stopped from listening. The dream is broken once, and the ears are clear. At dawn, there is rain everywhere.' (Geng Hui Xian) Yunju (Yunju: a place name) asked Damei Xu (Damei Xu: a person's name) who came to visit, and then asked: 'I want to ask you where you come from? If you say you come from the monks' hall, that is lying. If you say you don't come from the monks' hall, that is deceiving yourself. Where do you come from?' Damei Xu suddenly realized under the words. Cuiyan Zhiyun (Cuiyan Zhiyun: a person's name) said: 'If it is not like this, how can you know it is like this?' You Ke Yuan (You Ke Yuan: a person's name) said: 'This monk clearly came from the hall, why did he say he was lying? Yunju is also crooked in his heart, and he unconsciously said the wrong thing.' Twelfth generation under Dajian (Dajian: refers to the Sixth Patriarch Huineng) Zen Master Yihai of Ruiyan (Ruiyan: a place name) in Mingzhou (Mingzhou: a place name) (Successor of Yunju Qi) Visiting Yunju, Yunju asked: 'What thing comes like this?' Zen Master Yihai had a great enlightenment under the words. Therefore, a monk asked: 'What is the meaning of the Patriarch's (Patriarch: refers to Bodhidharma) coming from the West?' Zen Master Yihai said: 'If you go to other places, just say report the origin, and do not answer questions.' 'The sound of thunder in silence. Clear flying black snow. The eyes do not hear the truth. The ears see differently. The smoke and rain in the half pavilion are like wandering dust. Foolishly calling a turtle a turtle.' (Weng Yuan Kai) 'Soaring into the sky and building valleys, angrily calling the pine. The cave once dried up and the dragon came out of the valley. Embracing the old scales and armor of the past. At night, chanting the wind and rain, the remaining bells fall.' (Zhen Fu Qian) Thirteenth generation under Dajian Zen Master Siyuan of Cuiyan (Cuiyan: a place name) in Mingzhou

師(瑞巖海嗣)

因僧問如何是祖師西來意。師曰見錢買賣不曾賒。曰向上更有事也無。師曰好不信人直。

道路雖殊貴養家。市憑酬價客憑牙。威音那畔無遺韻。祇者真金不混沙。(妙葉啟)

物見相酬眼上親。一腔風月最關情。韻含千古和煙裊。翠竹喬松不犯春。(瑩章玠)

祖意由來徹底貧。和聲酬價絕疏親。吹毛倒握連根截。始識靈苗不借春。(杲堂赤)

宗鑒法林卷五十四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十五

集云堂　編

大鑒下一世

吉州青原行思弘濟禪師(六祖能嗣)

初參六祖。問當何所務即不落階級。祖曰汝曾作什麼來。師曰聖諦亦不為。祖曰落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。

東苑鏡云。我若作六祖。待問當何所務即不落階級。便喝云者擔糞漢在者里作么。若作青原。待問曾作什麼。便撫掌云者老漢猶作寐語在。豈不使曹溪一路別有風光。　白巖符云。蕩空凡聖。不立纖塵凜凜然。翠壁秋巖迥絕攀仰。自非眾角。一麟何以能此。惜乎當時放過。待云聖諦尚不為何階級之有。好以杖擊右案云。且立者邊著。青原老漢到者里。必當別有生涯。　湘翁沄云。單傳少

室心宗。提挈衲僧正令。師資會合。凡聖渾忘。直得云封寶殿八面玲瓏。日照霜空千峰寒翠。就中祇是機用綿密。致令鹵莽鑒覺之徒往往構他語脈不上。畢竟如何。丹楓落葉江天曉。萬頃晴川駕鐵舟。　遁云定云。鳳出青霄不戀梧桐煙翠。鶴飛碧漢豈留軌跡寒潭。雖是父子投機。猶欠梢頭一語。待云聖諦尚不為何階級之有。好以手斫額云無人處相望。諒青原老漢必然另起英風。

無見頂露云攢急。劫外靈枝不帶春。那邊不坐空王殿。爭肯耘田向日輪。(投子青)

卓爾難將正眼窺。迥超今古類難齊。苔封古殿無人侍。月鎖蒼梧鳳不棲。(丹霞淳)

劫外相逢那畔行。靈苗叢里鐵牛耕。東風吹散千巖雪。空界無雲孤月明。(成枯木)

一掬澄潭鏡㨾磨。無風何必自生波。轉身縱不離初際。仔細看來較幾何。(雪巖欽)

跣足披蓑度別岑。相逢切忌話威音。掀翻麟閣動勞泯。擊碎菱花影像沉。靄靄寒云籠岳頂。團團皓月蕩波心。金牛不吃凡間草。曉入滄溟無處尋。(百愚斯)

人靜香消景寂寥。金門不鎖夜迢遙。丹墀月滿千峰色。袞袞衣冠萬國朝。(天愚寶)

霜黃蘆月碧溪秋。水有芙蓉客泛舟。春色惱人眠不得。歸來塞雁聽高樓。(南庵依)

鶴衝霄漢。鷺出蘆叢。

【現代漢語翻譯】 現代漢語譯本： 室心宗（佛教宗派名）。提挈（tí qiè，提起，帶領）衲僧（nà sēng，指僧人）正令（zhèng lìng，正確的指令）。師資（shī zī，師父和弟子）會合。凡聖（fán shèng，凡人和聖人）渾忘。直（zhí，竟然）得云封寶殿八面玲瓏。日照霜空千峰寒翠。就中（jiù zhōng，其中）祇（qí，只）是機用（jī yòng，機鋒和作用）綿密。致令（zhì lìng，導致）鹵莽（lǔ mǎng，粗魯）鑒覺（jiàn jué，見解和覺悟）之徒往往構他語脈不上。畢竟如何？丹楓落葉江天曉。萬頃晴川駕鐵舟。 遁云定云。鳳出青霄不戀梧桐煙翠。鶴飛碧漢豈留軌跡寒潭。雖是父子投機。猶欠梢頭一語。待云聖諦（shèng dì，佛教真理）尚不為何階級之有。好以手斫額云無人處相望。諒青原（Qīng yuán，人名，指青原行思禪師）老漢必然另起英風。

無見頂（wú jiàn dǐng，佛的頂相，表示智慧無邊）露云攢急。劫外（jié wài，時間之外，指永恒）靈枝不帶春。那邊不坐空王殿（kōng wáng diàn，指佛的居所）。爭肯耘田向日輪。（投子青）

卓爾（zhuó ěr，特立）難將正眼窺。迥超（jiǒng chāo，遠遠超過）今古類難齊。苔封古殿無人侍。月鎖蒼梧（cāng wú，山名）鳳不棲。（丹霞淳）

劫外相逢那畔行。靈苗叢里鐵牛耕。東風吹散千巖雪。空界（kōng jiè，虛空）無雲孤月明。（成枯木）

一掬（yī jū，一捧）澄潭（chéng tán，清澈的深水）鏡㨾（yàng，同『樣』）磨。無風何必自生波。轉身縱不離初際（chū jì，最初的境界）。仔細看來較幾何。（雪巖欽）

跣足（xiǎn zú，赤腳）披蓑（pī suō，披著蓑衣）度別岑（dù bié cén，翻過別的山峰）。相逢切忌話威音（wēi yīn，指過去佛威音王佛）。掀翻麟閣（lín gé，指朝廷）動勞泯（dòng láo mǐn，驚動了朝廷）。擊碎菱花（líng huā，菱花鏡）影像沉。靄靄（ǎi ǎi，雲霧瀰漫的樣子）寒云籠岳頂。團團皓月蕩波心。金牛不吃凡間草。曉入滄溟（cāng míng，大海）無處尋。（百愚斯）

人靜香消景寂寥。金門（jīn mén，指皇宮）不鎖夜迢遙（tiáo yáo，遙遠）。丹墀（dān chí，宮殿前的紅色臺階）月滿千峰色。袞袞（gǔn gǔn，連續不斷）衣冠萬國朝。（天愚寶）

霜黃蘆月碧溪秋。水有芙蓉客泛舟。春色惱人眠不得。歸來塞雁聽高樓。（南庵依）

鶴衝霄漢（xiāo hàn，天空）。鷺出蘆叢（lú cóng，蘆葦叢）。

【English Translation】 English version: The Sect of the Heart Chamber. Upholding the correct decree for mendicant monks. Teachers and students gather, completely forgetting the mundane and the sacred. It's as if clouds seal the treasure hall, with its eight sides exquisite and clear; the sun illuminates the frosty sky, with thousands of peaks in cold emerald. Within this, it's just that the application of the mechanism is meticulous, causing those with rash discernment to often fail to grasp its meaning. What, after all, is it like? Red maple leaves fall, the river and sky dawn; across ten thousand acres of clear river, a boat of iron is steered. Escaping clouds, settling clouds. The phoenix emerges from the azure sky, not longing for the emerald mist of the phoenix tree. The crane flies through the blue heavens, not leaving traces in the cold pool. Though father and son are in accord, one phrase is still lacking at the tip of the branch. Waiting to say that the Holy Truth is not of any rank or stage. It is good to strike one's forehead and gaze at each other in a place where there is no one. I believe that old man Qingyuan (Qīng yuán, refers to Zen Master Qingyuan Xingsi) will surely raise a new heroic spirit.

The crown of the head without a visible apex reveals clouds gathering swiftly. The spiritual branch beyond time does not carry spring. Over there, not sitting in the palace of the Empty King (kōng wáng diàn, refers to the Buddha's abode), how could one willingly plow the field facing the sun's wheel? (Touzi Qing)

Standing alone, it is difficult to peer at with the true eye. Far surpassing the ancient and modern, its kind is difficult to match. Moss seals the ancient hall, with no one attending; the moon locks the green paulownia, where the phoenix does not dwell. (Danxia Chun)

Meeting beyond time, walking on that shore. In the midst of spiritual seedlings, an iron ox plows. The east wind blows away the snow of a thousand cliffs; in the empty realm, without clouds, a solitary moon shines brightly. (Cheng Kumu)

A handful of clear pool is polished like a mirror. Without wind, why must waves arise on their own? Turning around, even if not leaving the initial state, looking closely, how much difference is there? (Xueyan Qin)

Barefoot, wearing a straw cloak, crossing separate peaks. When meeting, it is absolutely forbidden to speak of the Buddha of Majestic Sound (wēi yīn, refers to the past Buddha, the Buddha of Majestic Sound King). Overturning the Unicorn Pavilion (lín gé, refers to the imperial court) stirs up the labor of annihilation. Shattering the water-caltrop mirror, the image sinks. Misty cold clouds envelop the mountain peaks; a round bright moon ripples in the heart of the waves. The golden ox does not eat mundane grass; at dawn, it enters the vast ocean, with nowhere to be found. (Baiyu Si)

People are quiet, incense fades, the scene is desolate. The golden gate (jīn mén, refers to the imperial palace) is not locked, the night is far. The red steps (dān chí, the red steps before the palace) are filled with moonlight, coloring a thousand peaks; continuous robes and hats, ten thousand countries pay homage. (Tianyu Bao)

Frost yellows the reeds, the moon is green, the stream is autumn. In the water, there are lotuses, a guest rows a boat. The spring scenery is vexing, unable to sleep; returning, the border goose listens to the tall building. (Nan'an Yi)

The crane soars into the sky (xiāo hàn, the sky). The egret emerges from the reeds (lú cóng, the reed bushes).

了無位次。迥絕羅籠。月堂照處尊嚴甚。方外誰能造次通。(尊道啟)

草遮迥磴絕鳴鑾。云樹深深碧殿寒。明月自來還自去。更無人倚玉闌干。(瑩章玠)

青原因石頭問和尚出嶺多少時。師曰我卻知汝早晚離曹溪。曰希遷不從曹溪來。師曰我亦知汝去處也。曰和尚幸是大人且莫造次。師休去。

木人來問青霄路。石女年尊似不聞。𢹂手相將歸故國。暮山岌岌鎖重云。(丹霞淳)

回首桃源路已非。不禁把袂暮云迷。泉聲湛湛來霄漢。拂盡煙光萬嶺低。(伴我侶)

青原問石頭汝什麼處來。曰曹溪。師舉拂子曰曹溪還有者個么。曰。非但曹溪。西天亦無。師曰子莫到西天否。曰若到即有也。師曰未在更道。曰。和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當。

千輝月云。青原老漢慣打衝霄鸞鳳。善捉海底獰龍。仔細看來。可謂千古作家。石頭雖有格外作略。爭奈被者老漢羅籠。帶累後代兒孫都落在者圈圚里。即今還有出得底么。良久云。逢人不得錯舉。

白雲藏玉鳳。紅日照無聊。隱隱星攢處。無私鎮九霄。(投子青)

相見錦江頭。相𢹂上酒樓。月闌歌笑罷。回首上扁舟。(遁庵演)

誰在畫樓西。相逢笑語低。到家春色晚。花

【現代漢語翻譯】 現代漢語譯本 了無位次（沒有固定的位置）。迥絕羅籠（完全超越了束縛）。月堂照處尊嚴甚（月光照耀的地方，莊嚴無比）。方外誰能造次通（世俗之外，誰能輕易通達）？（尊道啟）

草遮迥磴絕鳴鑾（荒草遮蔽了偏遠的山路，斷絕了帝王的鑾駕）。云樹深深碧殿寒（雲霧籠罩樹木深深，碧色的殿宇寒冷）。明月自來還自去（明月自來自去）。更無人倚玉闌干（再也沒有人倚靠著玉石欄桿）。（瑩章玠）

青原（青原行思禪師）問石頭（石頭希遷禪師）：和尚出嶺多少時（您離開曹溪山多久了）？師曰（石頭希遷禪師說）：我卻知汝早晚離曹溪（我卻知道你早晚會離開曹溪）。曰（青原行思禪師說）：希遷不從曹溪來（希遷不是從曹溪來的）。師曰（石頭希遷禪師說）：我亦知汝去處也（我也知道你要去哪裡）。曰（青原行思禪師說）：和尚幸是大人且莫造次（和尚幸虧是大人，請不要輕率）。師休去（石頭希遷禪師停止了對話）。

木人來問青霄路（木頭人來詢問通往青天的道路）。石女年尊似不聞（石女年紀大了，好像聽不見）。𢹂手相將歸故國（攜手一起回到故鄉）。暮山岌岌鎖重云（傍晚的山峰高聳，被重重雲霧鎖住）。（丹霞淳）

回首桃源路已非（回頭看，通往桃源的路已經不是原來的樣子了）。不禁把袂暮云迷（忍不住拉著衣袖，被傍晚的雲霧迷惑）。泉聲湛湛來霄漢（泉水的聲音清澈，從天上傳來）。拂盡煙光萬嶺低（拂去煙霧，萬座山嶺都顯得低矮）。（伴我侶）

青原（青原行思禪師）問石頭（石頭希遷禪師）：汝什麼處來（你從哪裡來）？曰（石頭希遷禪師說）：曹溪（曹溪）。師舉拂子曰（青原行思禪師舉起拂塵說）：曹溪還有者個么（曹溪還有這個嗎）？曰（石頭希遷禪師說）：非但曹溪（不僅僅是曹溪）。西天亦無（西天也沒有）。師曰（青原行思禪師說）：子莫到西天否（你難道沒去過西天嗎）？曰（石頭希遷禪師說）：若到即有也（如果去過，就有了）。師曰（青原行思禪師說）：未在更道（還沒說到點子上，再說）。曰（石頭希遷禪師說）：和尚也須道取一半（和尚您也必須說一半）。莫全靠學人（不要完全依靠學人）。師曰（青原行思禪師說）：不辭向汝道（我不推辭向你說明）。恐已后無人承當（恐怕以後沒有人能承擔）。

千輝月云（千輝月禪師說）：青原老漢慣打衝霄鸞鳳（青原老漢擅長擊打衝向天空的鸞鳳）。善捉海底獰龍（善於捕捉海底的惡龍）。仔細看來（仔細看來）。可謂千古作家（可以說是千古以來的大家）。石頭雖有格外作略（石頭雖然有格外的作為）。爭奈被者老漢羅籠（無奈被這個老漢束縛）。帶累後代兒孫都落在者圈圚里（連累後代子孫都落入了這個圈套里）。即今還有出得底么（現在還有能跳出這個圈套的嗎）？良久云（停頓了很久說）：逢人不得錯舉（遇到人不要隨便舉薦）。

白雲藏玉鳳（白雲藏著玉色的鳳凰）。紅日照無聊（紅日照耀著無聊的景象）。隱隱星攢處（隱隱約約星星聚集的地方）。無私鎮九霄（無私地鎮守著九重天）。（投子青）

相見錦江頭（在錦江邊相見）。相𢹂上酒樓（一起攜手上酒樓）。月闌歌笑罷（月亮西沉，歌唱歡笑停止）。回首上扁舟（回頭登上小船）。（遁庵演）

誰在畫樓西（誰在畫樓的西邊）？相逢笑語低（相逢時低聲談笑）。到家春色晚（回到家時，春天已經晚了）。花（花...）

【English Translation】 English version Devoid of fixed positions. Completely beyond the confines of nets. The moonlit hall shines with utmost dignity. Who beyond the mundane can easily comprehend? (Zun Dao Qi)

Grass obscures the remote stone steps, cutting off the imperial carriage's sound. Deep clouds and trees make the jade palace cold. The bright moon comes and goes on its own. No one leans on the jade balustrade anymore. (Ying Zhang Jie)

Qingyuan (Zen Master Qingyuan Xingsi) asked Shitou (Zen Master Shitou Xiqian): 'How long has the venerable monk been out of the mountains?' The master (Zen Master Shitou Xiqian) said: 'I know when you will leave Caoxi.' (Zen Master Qingyuan Xingsi) said: 'Xiqian did not come from Caoxi.' The master (Zen Master Shitou Xiqian) said: 'I also know where you are going.' (Zen Master Qingyuan Xingsi) said: 'Fortunately, the venerable monk is a great man, please do not be rash.' The master stopped speaking.

A wooden man comes to ask about the road to the azure sky. The stone woman is old and seems not to hear. Hand in hand, they return to their homeland. The mountains at dusk are steep, locked in layers of clouds. (Danxia Chun)

Looking back, the road to Peach Blossom Spring is no longer the same. I cannot help but hold my sleeves, lost in the evening mist. The clear sound of the spring comes from the heavens. Sweeping away the smoky light, ten thousand peaks are lowered. (Ban Wo Lv)

Qingyuan (Zen Master Qingyuan Xingsi) asked Shitou (Zen Master Shitou Xiqian): 'Where do you come from?' (Zen Master Shitou Xiqian) said: 'Caoxi.' The master (Zen Master Qingyuan Xingsi) raised his whisk and said: 'Does Caoxi still have this?' (Zen Master Shitou Xiqian) said: 'Not only Caoxi, but the Western Heaven does not have it either.' The master (Zen Master Qingyuan Xingsi) said: 'Have you not been to the Western Heaven?' (Zen Master Shitou Xiqian) said: 'If I had gone, then it would exist.' The master (Zen Master Qingyuan Xingsi) said: 'That's not it, say more.' (Zen Master Shitou Xiqian) said: 'Venerable monk, you must also say half of it. Do not rely entirely on the student.' The master (Zen Master Qingyuan Xingsi) said: 'I do not hesitate to explain it to you, but I fear that later no one will be able to bear it.'

Qianhui Yue said: 'The old man Qingyuan is accustomed to striking down soaring phoenixes. He is skilled at capturing fierce dragons from the bottom of the sea. Looking closely, he can be called a great master of all time. Although Shitou has extraordinary actions, he is unfortunately confined by this old man, causing later generations to fall into this trap. Is there anyone who can escape it now?' After a long pause, he said: 'Do not recommend people carelessly when you meet them.'

White clouds hide the jade phoenix. The red sun shines on boredom. Faintly, where the stars gather. Impartially guarding the nine heavens. (Touzi Qing)

Meeting at the head of the Jin River. Hand in hand, we go up to the wine tower. When the moon wanes and the singing and laughter cease. Looking back, we board a small boat. (Dun'an Yan)

Who is in the west of the painted building? Meeting and laughing softly. When arriving home, the spring colors are late. Flower...

落鷓鴣啼。(彖庵易)

青原問石頭子何方來。曰曹溪。師曰將得什麼來。曰未到曹溪亦不失。師曰若恁么用去曹溪作么。曰若不到曹溪怎知不失。

靈巖儲拈拄杖云。上大人可知禮也。爾小生且道節文在什麼處。卓一下云。自是不歸歸便得。五湖煙景有誰爭。

失不失。曹溪路上行人密。雨打風吹動客愁。桃花兩岸牯牛跡。穿小橋。歸人逸。前邨雨過斜陽出。旅亭風動竹枝寒。狼藉青衫仍自濕。(南庵依)

青原因僧問如何是佛法大意。師曰廬陵米作么價。

博山來云。高低米價。環翠色于奇峰。吞吐廬陵。煉蟾華于玉樹。須知大用無方有感斯應。若論青原底佛法。三生六十劫未夢見。　翠巖喆云。還識青原老漢立地處么。但見皇風成一片。不知何處有封疆。

烏龜三眼赤。祥麟一角尖。騰雲生暮雨。溪月夜明簾。(法昌遇)

廬陵米價越尖新。那個商量不掛唇。無限清風生閫外。休將升斗較疏親。(白雲端)

廬陵米價走禪徒。五老嵯峨矗太虛。堪笑華山圖籍上。又添潘閬倒騎驢。(海印信)

太平治業無象。野老家風至淳。祇管邨歌社舞。那知舜德堯仁。(天童覺)

市行高下不須疑。問著平人自得知。紅稻啄殘鸚鵡粒。碧梧棲老鳳凰枝。(仰

【現代漢語翻譯】 現代漢語譯本： 落鷓鴣在啼叫。（彖庵易） 青原問道石頭：『你從哪裡來？』石頭回答：『從曹溪來。』青原問：『你帶了什麼來？』石頭說：『未到曹溪時，也沒有失去什麼。』青原說：『如果這樣，去曹溪做什麼？』石頭說：『若不到曹溪，怎知沒有失去？』 靈巖儲拈起拄杖說：『上大人，可知禮儀嗎？你們這些小輩，說說禮節的關鍵在哪裡？』他用拄杖敲了一下，說：『本來就不是歸去，歸去反而可以得到。五湖的煙景，有誰來爭奪？』 失去還是沒有失去？曹溪路上行人擁擠。雨打風吹，觸動旅人的愁緒。桃花盛開的兩岸，留下了牛的足跡。穿過小橋，歸人悠閒自在。前村雨後，斜陽露出。旅店風吹，竹枝寒冷。即使青衫被淋濕，也依然自在。（南庵依） 青原因為有僧人問：『什麼是佛法的大意？』青原回答說：『廬陵的米是什麼價錢？』 博山來說：『米價有高有低。環繞著翠綠色的奇峰，吞吐著廬陵。在玉樹上煉化蟾蜍的精華。須知大用無方，有感應就會有迴應。如果說青原的佛法，三生六十劫也未曾夢見。』翠巖喆說：『還認識青原老和尚站立的地方嗎？只見皇風一片，不知哪裡有邊疆。』 烏龜三隻眼是紅色的，吉祥的麒麟只有一個角是尖的。騰雲駕霧，產生傍晚的雨。溪邊的月亮，照亮夜晚的簾子。（法昌遇） 廬陵的米價越來越新鮮，哪個商量的人不掛在嘴邊？無限的清風，從家庭之外產生。不要用升斗來計較親疏。（白雲端） 廬陵的米價讓禪宗學徒奔走，五老峰高聳入雲，矗立在太空中。可笑的是，華山的圖籍上，又添上了潘閬倒騎驢的形象。（海印信） 太平盛世，沒有表面的現象。鄉野老人的家風，極其淳樸。只管唱鄉村的歌，跳鄉村的舞，哪裡知道舜的德行和堯的仁義。（天童覺） 市場上的價格高低，不必懷疑。問問普通人，自然就會知道。紅色的稻穀，被鸚鵡啄食殆盡。碧綠的梧桐樹，棲息著年老的鳳凰。（仰山寂）

【English Translation】 English version: The partridges are singing. (Tuan An Yi) Qingyuan asked Shitou (Stone, a Buddhist monk): 'Where do you come from?' Shitou replied: 'From Caoxi (Cao Stream, location of the Sixth Patriarch's monastery).' Qingyuan asked: 'What did you bring?' Shitou said: 'Even before arriving at Caoxi, nothing was lost.' Qingyuan said: 'If that's the case, what's the point of going to Caoxi?' Shitou said: 'If I didn't go to Caoxi, how would I know that nothing was lost?' Lingyan Chu raised his staff and said: 'Great adults, do you know propriety? You youngsters, tell me, where is the key to ritual?' He tapped the staff once and said: 'Originally, there is no returning; returning is how you gain. Who would contend for the misty scenery of the Five Lakes?' Lost or not lost? The road to Caoxi is crowded with travelers. The rain and wind stir up the traveler's sorrow. On both banks of the blooming peach blossoms are the tracks of water buffalo. Crossing the small bridge, the returning person is at ease. After the rain in the front village, the setting sun appears. The wind in the inn stirs, the bamboo branches are cold. Even if the blue robe is wet, it remains carefree. (Nan An Yi) Qingyuan, because a monk asked: 'What is the great meaning of the Buddha-dharma?' Qingyuan replied: 'What is the price of rice in Luling (a place name)?' Boshan (a mountain name) came and said: 'The price of rice is high and low. Surrounding the emerald green peaks, it swallows and spits out Luling. Refining the essence of the toad on the jade tree. Know that the great function is without direction; when there is feeling, there is response. If we talk about Qingyuan's Buddha-dharma, even in sixty kalpas (aeons) of three lifetimes, one has not dreamed of it.' Cuiyan Zhe said: 'Do you still recognize the place where old man Qingyuan stands? One only sees the imperial wind as a whole; one does not know where the borders are.' The three eyes of the turtle are red, and the single horn of the auspicious qilin (a mythical creature) is sharp. Rising clouds generate evening rain. The moon over the stream illuminates the night curtain. (Fa Chang Yu) The price of rice in Luling is increasingly fresh; which negotiator doesn't talk about it? Limitless clear wind arises from beyond the household. Do not use pecks and bushels to measure closeness and distance. (Bai Yun Duan) The price of rice in Luling makes Chan (Zen) students run around. The Five Elders peaks stand tall and upright in the void. It is laughable that on the maps of Mount Hua, another image of Pan Lang riding a donkey backwards is added. (Hai Yin Xin) In a peaceful and well-governed world, there are no outward signs. The family tradition of the old villagers is extremely simple and honest. They only sing village songs and dance village dances; they do not know the virtue of Shun (a legendary ruler) and the benevolence of Yao (another legendary ruler). (Tian Tong Jue) There is no need to doubt the high and low prices in the market. Ask the common people, and they will naturally know. The red rice is eaten up by the parrots. The green parasol tree is inhabited by old phoenixes. (Yang Shan Ji)

山欽)

自古廬陵是吉州。至今米價沒人酬。青山綠水依前在。黃葉西風又一秋。(佛陀遜)

衝開碧落松千尺。截斷紅塵水一溪。飽食高眠人不到。日從東出又沉西。(無準范)

毒鼓一聲聞者皆喪。跨灶起家支那獨唱。神龍展眼猶迷。良驥追風莫上。片月橫秋兮水天搖漾。(晴云啟)

青原令石頭馳書與南嶽讓和尚。且囑曰。回時我有個鈯斧子與汝住山。頭到南嶽。未呈書便問。不慕諸聖。不重己靈時如何。岳曰。子問太高生。何不向下問。頭曰。寧可永劫受沉淪。不向諸聖求解脫。便歸。師曰子返何速。書信達否。頭曰。信亦不通。書亦不達。去日蒙和尚許個鈯斧子。即今便請。師垂下一足。頭便禮拜。

玄沙備云。大小石頭被南嶽推倒。至今起不得。　翠峰顯云。石頭洎擔板過。卻又云大小南嶽不解據令。　翠巖芝云。思和尚垂足。石頭禮拜。要且不得斧子。且道後來使個什麼。　黃龍南云。石頭雖然善能馳達。不辱宗風。其奈逞俊太過不知落節。既是落節。回來因甚麼得斧子。　寶掌白雲。石頭可謂羽檄飛馳不辱使命。但不應貪他個鈯斧子。　藥地智云。索底是斧子。如何卻垂一足。既不從諸聖求解脫。作么生便禮拜。乃拂袖角云。看看。鈯斧子劈碎天地。作八角磨盤。趕

【現代漢語翻譯】 現代漢語譯本 山欽

自古廬陵（Luling，地名，今江西吉安）是吉州（Jizhou，地名）。至今米價沒人問津。青山綠水依舊還在。黃葉西風又是一秋。（佛陀遜）

衝開碧落（Biluo，指天空）松千尺。截斷紅塵（Hongchen，指世俗）水一溪。飽食高眠人跡罕至。太陽從東邊升起又向西邊落下。（無準范）

毒鼓一聲，聽聞者皆喪命。跨灶起家，支那（Zhina，指中國）獨自歌唱。神龍（Shenlong，神話中的龍）睜開眼睛仍然迷惑。良驥（Liangji，好馬）追逐風也無法趕上。一片月亮橫在秋空，水天搖盪。（晴云啟）

青原（Qingyuan，人名）令石頭（Shitou，人名）送信給南嶽讓（Nanyue Rang，人名）和尚，並且囑咐說：『回來的時候我有個鈯斧子（chú fǔ zi，一種斧頭）給你住山。』石頭到了南嶽，還沒呈上書信便問：『不羨慕諸聖（Zhusheng，各位聖人），不看重自己的靈性時如何？』南嶽說：『你問得太高深了，為什麼不向下問？』石頭說：『寧可永遠沉淪，也不向諸聖求解脫。』便回去了。師父說：『你返回為何如此之快？書信送到了嗎？』石頭說：『信也沒送達，書也沒送達。去的時候蒙和尚答應給個鈯斧子，現在就請給我。』師父垂下一隻腳。石頭便禮拜。

玄沙備（Xuansha Bei，人名）說：『大小石頭（Daxiao Shitou，指石頭和他的弟子）被南嶽（Nanyue，地名）推倒，至今起不來。』翠峰顯（Cuifeng Xian，人名）說：『石頭（Shitou，人名）連擔板都過去了，卻又說大小南嶽（Daxiao Nanyue，指南嶽和他的道場）不解發號施令。』翠巖芝（Cuiyan Zhi，人名）說：『思和尚（Si Heshang，人名）垂下腳，石頭（Shitou，人名）禮拜，終究還是沒得到斧子。那麼後來用的是什麼呢？』黃龍南（Huanglong Nan，人名）說：『石頭（Shitou，人名）雖然善於傳遞資訊，不辱沒宗風，但奈何逞強太過，不知落腳點。既然是落腳點，回來因什麼得到斧子？』寶掌白（Baozhang Bai，人名）說：『石頭（Shitou，人名）可謂飛速傳遞資訊，不辱使命，但不應該貪圖那個鈯斧子。』藥地智（Yaodi Zhi，人名）說：『索要的到底是斧子，為何卻垂下一隻腳？既然不從諸聖求解脫，為何又要禮拜？』於是拂袖角說：『看看，鈯斧子劈碎天地，作成八角磨盤，趕……』

【English Translation】 English version Shan Qin

From ancient times, Luling (Luling, place name, now Ji'an, Jiangxi) has been Jizhou (Jizhou, place name). To this day, no one cares about the price of rice. The green mountains and clear waters remain as before. The yellow leaves and west wind mark another autumn. (Fotuo Xun)

Splitting open the blue sky, a pine tree a thousand feet tall. Cutting off the mortal world, a stream of water. Well-fed and sleeping soundly, people rarely come. The sun rises from the east and sets in the west again. (Wuzhun Fan)

The sound of the poisonous drum kills all who hear it. Starting a family by straddling the stove, China (Zhina, referring to China) sings alone. The divine dragon (Shenlong, dragon in mythology) opens its eyes but is still confused. A good steed (Liangji, good horse) chasing the wind cannot catch up. A sliver of moon hangs across the autumn sky, the water and sky sway. (Qingyun Qi)

Qingyuan (Qingyuan, personal name) ordered Shitou (Shitou, personal name) to deliver a letter to Nanyue Rang (Nanyue Rang, personal name), a monk, and instructed him, 'When you return, I have a chú fǔ zi (chú fǔ zi, a type of axe) for you to live in the mountains.' Shitou arrived at Nanyue and, without presenting the letter, asked, 'What is it like when one does not admire the saints (Zhusheng, all the saints) and does not value one's own spirituality?' Nanyue said, 'You ask too high, why not ask lower?' Shitou said, 'I would rather sink into eternal suffering than seek liberation from the saints.' Then he returned. The master said, 'Why did you return so quickly? Was the letter delivered?' Shitou said, 'The letter was not delivered, nor was the book delivered. When I left, the monk promised me a chú fǔ zi, please give it to me now.' The master lowered one foot. Shitou then bowed.

Xuansha Bei (Xuansha Bei, personal name) said, 'Big and small Shitou (Daxiao Shitou, referring to Shitou and his disciple) were pushed down by Nanyue (Nanyue, place name) and have not been able to get up to this day.' Cuifeng Xian (Cuifeng Xian, personal name) said, 'Shitou (Shitou, personal name) even passed the carrying pole, but then said that big and small Nanyue (Daxiao Nanyue, referring to Nanyue and his monastery) do not understand how to issue orders.' Cuiyan Zhi (Cuiyan Zhi, personal name) said, 'Monk Si (Si Heshang, personal name) lowered his foot, and Shitou (Shitou, personal name) bowed, but in the end, he did not get the axe. So what did he use later?' Huanglong Nan (Huanglong Nan, personal name) said, 'Although Shitou (Shitou, personal name) is good at delivering messages and does not disgrace the sect's style, he is too eager to show off and does not know where to land. Since it is a landing point, why did he get the axe upon his return?' Baozhang Bai (Baozhang Bai, personal name) said, 'Shitou (Shitou, personal name) can be said to have delivered the message swiftly and did not disgrace his mission, but he should not have been greedy for that chú fǔ zi.' Yaodi Zhi (Yaodi Zhi, personal name) said, 'What is being asked for is the axe, why lower one foot instead? Since he does not seek liberation from the saints, why does he bow?' Then he flicked his sleeve and said, 'Look, the chú fǔ zi shatters the heavens and the earth, making an octagonal millstone, chasing...'

倒金烏玉兔了也。盲龜跛鱉那裡得知。　神鼎揆云。冰棱上度過九𨸰。劍刃上拾得全身。不妨好手。我更問石頭。者鈯斧子甚處著。朝參暮請運水般柴又用個甚麼。無端累他青原一足。至今縮不得。自身被壓倒。至今起不得。

鈯斧持來便住山。斫開南嶽好峰巒。兒孫失利將何用。又被胡盧笑魯班。(佛國白)

千里迢迢信不通。歸來何事太匆匆。白雲鎖斷巖前石。掛角𦏪羊不見蹤。(成枯木)

千里親傳事不同。須憑鈯斧賞優功。相如奪璧來還趙。可擬當時一信通。(投子舒)

骨相生來不自欺。逢場慣奪錦標歸。堅城固隊齊掀倒。贏得金符古篆奇。(云居嵿)

麟閣標名尺土封。觀光上國見英雄。至今南嶽峰頭月。清照瀟湘萬頃中。(神鼎揆)

青原因僧問如何是祖師西來意。師曰又恁么去也。僧又問近日有何言句乞師一兩則。師曰近前來。僧近前。師曰分明記取。

驀頭惡水猶嫌少。枷杻重添不厭多。當下若還能解脫。從前知己總為魔。

大鑒下二世

衡州石頭希遷無際禪師(青原思嗣)

因青原問。有人道嶺南有訊息。師曰有人不道嶺南有訊息。原曰若恁么大藏小藏從何而來。師曰盡從者里去。

有訊息。太沉屈。無訊息。轉埋沒。大

藏小藏從茲出。撒沙撒土無終極。甜如蜜。苦如檗。明如日。黑如漆。擊碎千年野狐窟。填溝塞壑無人識。(圓悟勤)

家國無人寄信來。客途何事苦徘徊。春風吹入名園裡。無限名花一夜開。(無異來)

海門寥廓片云無。倏爾飛來明月孤。萬里乾坤都一照。銀河深淺倩誰扶。(笠山寧)

毛頭星𦦨撲頭來。刀斧橫拈劈不開。攪動支那神莫測。夜深偏照古巖隈。(宗楷元)

迢迢千里覓孤蹤。覿面當機始見功。卻羨桃源春到后。滿溪流水落花紅。(浪山嶼)

石頭因藥山問。三乘十二分教惟儼粗知。嘗聞南方直指人心見性成佛。實未明瞭。師曰恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。山罔措。次參馬祖。仍伸前問。祖曰我有時教伊揚眉瞚目。有時不教伊揚眉瞚目。有時揚眉瞚目者是。有時揚眉瞚目者不是。子作么生。山于言下契悟便禮拜。祖曰你見個什麼道理便禮拜。山曰惟儼在石頭處如蚊子上鐵牛。祖曰。汝既如是。善自護持。

法雲秀云。石頭好個無孔鐵錘。大似分付不著。藥山雖然過江西悟去。爭奈平地吃交。有甚麼扶䇿處。　五祖演云。老僧在眾。日聞兄弟商量道即心即佛也不得。不即心即佛也不得。若恁么說話敢稱禪客。殊不知古人文武兼備韜

略雙全。山僧見處也要諸人共知。祇見波濤涌。不見海龍宮。　大溈智云。說什麼在石頭時如蚊子上鐵牛。祇今又何曾吐露得出。　溈山果云。前箭猶自可。后箭射人深。藥山直饒恁么悟去。也落第二月。　徑山杲云。好個話端。阿誰會舉。舉得十分。未敢相許。　笑巖寶云。馬祖當時不合放過。待他作禮。好與本分草料。直教鐵牛也須通身汗出始得。　頤石圓云。石頭當時待問。何不和聲便打。非惟埽他窠臼直。教脫體風流。如未。且向石頭馬祖葛藤里會取。

總不得。太無端。野老焉知天地寬。直饒數到八九十。家山猶隔一重關。(楊無為)

四海狼煙靜。中原資訊通。罷拈三尺劍。休弄一張弓。(鼓山圭)

倒腹傾腸說向伊。不知何故尚遲疑。祇今便好猛提取。莫待天明失卻雞。(蒙庵聰)

坐斷千峰路。穿開碧落天。那容問端的。端的髑髏前。(松源岳)

一重山了一重云。行盡天涯轉苦辛。驀劄歸來屋裡坐。落花啼鳥一般春。(虛堂愚)

剖盡枯腸喪盡機。通身不掛一毫絲。清風步步隨身轉。明月誰分上下池。(高峰妙)

石壁非泥。石甕非觿。打破菱花。無像可施。垂翼大鵬無伴侶。陰迷六合過天池。(瑞白雪)

春愁無耐理殘妝。情壓金針一線長。

驀刺沙禽翹翠帶。羞人謂是錦鴛鴦。(天章玉)

萬里清江萬里天。一邨桑柘一邨煙。漁翁醉著無人喚。薄暮醒來月滿船。(南山序)

石頭因僧問如何是解脫。師曰誰縛汝。

曾把疑情問解脫。擬意投師示一決。興慈旨意應機酬。是汝當觀第二月。(般若柔)

羈宦長安眠未穩。高堂日暮意難忘。雞聲喚醒鄉關夢。陶令歸來菊正芳。(蔗庵范)

一劍盤空萬國降。狼煙無復擾封疆。坦平自古長安道。不涉纖塵達帝鄉。(德微昱)

石頭參同契曰。回互不回互。

雲門因僧問如何是回互。門指板頭云不可喚作板頭。如何是不回互。門云祇者個是板頭。　天童覺云。石頭舌頭無骨。雲門眼裡有筋。千古之下聲光赫揚。如今要把手共行。直須恁么。始解不恁么。然後沒交涉。還委悉么。少年曾決龍蛇陣。潦倒還聽稚子歌。

丫角婆婆雪𩯭兒。離居日久苦相思。等閑晝錦萱階舞。云掩慈幃緩步遲。(玉林琇)

石頭因僧問如何是祖師西來意。師曰問取露柱。曰某甲不會。師曰我更不會。

覿面相呈便相罵。兩個中有一人瞋。要識是非須看取。鐵牛耕出玉麒麟。(靈源清)

天驥騎云趁海犀。洗清凡骨噴瑤池。廄中駑子勞鞭影。爭解乘風萬里追。(御之

【現代漢語翻譯】 現代漢語譯本 驀刺沙禽翹翠帶。羞人謂是錦鴛鴦。(天章玉)

譯：水鳥翹著翠綠的羽毛，讓人羞愧地以為是美麗的鴛鴦。（天章玉）

萬里清江萬里天。一邨桑柘一邨煙。漁翁醉著無人喚。薄暮醒來月滿船。(南山序)

譯：萬里清澈的江水，萬里晴朗的天空。一個村莊遍佈桑樹和柘樹，一個村莊籠罩著煙霧。漁翁喝醉了，沒有人叫醒他。傍晚醒來，月光灑滿了船。（南山序）

石頭因僧問如何是解脫。師曰誰縛汝。

譯：石頭和尚因為有僧人問什麼是解脫，石頭和尚回答說：『誰束縛了你？』

曾把疑情問解脫。擬意投師示一決。興慈旨意應機酬。是汝當觀第二月。(般若柔)

譯：曾經把心中的疑惑拿去問解脫，想要向師父請教以求決斷。發揚慈悲的旨意，隨機應變地回答。這是你應該觀察的第二個月亮。（般若柔）

羈宦長安眠未穩。高堂日暮意難忘。雞聲喚醒鄉關夢。陶令歸來菊正芳。(蔗庵范)

譯：在長安做官，難以安穩入睡。年邁的父母在日暮時分，難以忘懷。雞鳴聲喚醒了思念家鄉的夢。陶淵明歸來時，菊花正盛開。（蔗庵范）

一劍盤空萬國降。狼煙無復擾封疆。坦平自古長安道。不涉纖塵達帝鄉。(德微昱)

譯：一把劍在空中盤旋，萬國都降服了。烽火狼煙不再擾亂邊疆。平坦的長安大道自古以來就是如此，不沾染一絲塵埃，直達帝王的故鄉。（德微昱）

石頭參同契曰。回互不回互。

譯：石頭《參同契》說：『回互與不回互。』

雲門因僧問如何是回互。門指板頭云不可喚作板頭。如何是不回互。門云祇者個是板頭。　天童覺云。石頭舌頭無骨。雲門眼裡有筋。千古之下聲光赫揚。如今要把手共行。直須恁么。始解不恁么。然後沒交涉。還委悉么。少年曾決龍蛇陣。潦倒還聽稚子歌。

譯：雲門和尚因為有僧人問什麼是回互，雲門和尚指著板頭說：『不可稱它為板頭。』什麼是『不回互』呢？雲門和尚說：『這個就是板頭。』天童覺禪師說：『石頭和尚的舌頭沒有骨頭，雲門和尚的眼睛裡有筋骨。』千百年之後，他們的聲名依然顯赫。如今要攜手同行，必須這樣。才能理解不這樣。然後就沒有什麼關係了。還明白嗎？少年時曾經決戰龍蛇陣，潦倒時還聽稚嫩的童歌。

丫角婆婆雪𩯭兒。離居日久苦相思。等閑晝錦萱階舞。云掩慈幃緩步遲。(玉林琇)

譯：梳著丫角的老婆婆，頭髮雪白。離別居住很久，非常思念。偶然在白天穿著華麗的衣服在母親的臺階前跳舞，烏雲遮蔽了母親的居所，腳步緩慢而遲疑。（玉林琇）

石頭因僧問如何是祖師西來意。師曰問取露柱。曰某甲不會。師曰我更不會。

譯：石頭和尚因為有僧人問什麼是祖師西來的意義，石頭和尚說：『去問露柱。』僧人說：『我不會。』石頭和尚說：『我更不會。』

覿面相呈便相罵。兩個中有一人瞋。要識是非須看取。鐵牛耕出玉麒麟。(靈源清)

譯：面對面地呈現，就互相謾罵。兩個人中有一個人生氣。想要認識是非，必須看清楚，鐵牛耕出了玉麒麟。（靈源清）

天驥騎云趁海犀。洗清凡骨噴瑤池。廄中駑子勞鞭影。爭解乘風萬里追。(御之)

譯：天上的駿馬駕著雲彩追趕海中的犀牛，洗凈凡塵俗骨，噴灑瑤池聖水。馬廄中的劣馬只能徒勞地揮動鞭影，怎能懂得乘風追趕萬里呢？（御之）

【English Translation】 English version Mò shā qín qiào cuì dài. Xiū rén wèi shì jǐn yuānyāng. (Tiānzhāng Yù)

Translation: The water bird raises its emerald feathers, making people ashamed to mistake it for a beautiful mandarin duck. (Tian Zhang Yu)

Wan lǐ qīng jiāng wan lǐ tiān. Yī cūn sāng zhè yī cūn yān. Yúwēng zuì zhe wú rén huàn. Bómù xǐng lái yuè mǎn chuán. (Nánshān Xù)

Translation: Ten thousand miles of clear river, ten thousand miles of clear sky. One village is full of mulberry and Zhe trees, one village is shrouded in smoke. The fisherman is drunk and no one wakes him. He wakes up at dusk, the moon is full of the boat. (Nan Shan Xu)

Shítóu yīn sēng wèn rúhé shì jiětuō. Shī yuē shuí fù rǔ.

Translation: A monk asked Shitou, 'What is liberation?' Shitou replied, 'Who binds you?'

Céng bǎ yí qíng wèn jiětuō. Nǐ yì tóu shī shì yī jué. Xīng cí zhǐyì yìng jī chóu. Shì rǔ dāng guān dì èr yuè. (Bōrě Róu)

Translation: Once, I took my doubts to ask about liberation, intending to seek a decisive answer from the master. Promoting the compassionate intention, responding to the situation accordingly. This is the second moon you should observe. (Bo Re Rou)

Jī huàn Cháng'ān mián wèi wěn. Gāo táng rì mù yì nán wàng. Jī shēng huàn xǐng xiāng guān mèng. Táo lìng guīlái jú zhèng fāng. (Zhè'ān Fàn)

Translation: As an official in Chang'an, I cannot sleep soundly. I cannot forget my aging parents at dusk. The sound of the rooster awakens the dream of my hometown. Tao Yuanming returns, and the chrysanthemums are in full bloom. (Zhe An Fan)

Yī jiàn pán kōng wàn guó jiàng. Lángyān wú fù rǎo fēngjiāng. Tǎnpíng zìgǔ Cháng'ān dào. Bù shè xiān chén dá dì xiāng. (Dé Wēi Yù)

Translation: With a sword circling in the sky, all nations surrender. The smoke of war no longer disturbs the borders. The flat Chang'an road has always been like this, reaching the emperor's homeland without a trace of dust. (De Wei Yu)

Shítóu Cāntóngqì yuē. Huí hù bù huí hù.

Translation: Shitou's Cantongqi says: 'Interrelated and not interrelated.'

Yúnmén yīn sēng wèn rúhé shì huí hù. Mén zhǐ bǎn tóu yún bùkě huàn zuò bǎn tóu. Rúhé shì bù huí hù. Mén yún qí zhě gè shì bǎn tóu. Tiāntóng Jué yún. Shítóu shétou wú gǔ. Yúnmén yǎn lǐ yǒu jīn. Qiāngǔ zhī xià shēng guāng hè yáng. Rújīn yào bǎ shǒu gòng xíng. Zhí xū rèn me. Shǐ jiě bù rèn me. Ránhòu méi jiāoshè. Hái wěixī me. Shàonián céng jué lóng shé zhèn. Liáodǎo hái tīng zhì zǐ gē.

Translation: A monk asked Yunmen, 'What is interrelation?' Yunmen pointed to a board and said, 'It cannot be called a board.' 'What is non-interrelation?' Yunmen said, 'This is a board.' Tiantong Jue said, 'Shitou's tongue has no bones, and Yunmen's eyes have tendons.' Their fame has been resounding for thousands of years. Now, to walk hand in hand, it must be like this. Only then can you understand not like this. Then there is no relationship. Do you understand? In his youth, he once broke through the dragon and snake formation, and in his decline, he still listened to the songs of children.

Yā jiǎo pópo xuě bìn ér. Lí jū rì jiǔ kǔ xiāngsī. Děngxián zhòu jǐn xuān jiē wǔ. Yún yǎn cí wéi huǎn bù chí. (Yùlín Xiù)

Translation: The old woman with pigtails has snow-white hair. Separated for a long time, she misses her dearly. Casually dancing in brocade clothes on the steps of her mother's hall, clouds cover her mother's dwelling, and her steps are slow and hesitant. (Yu Lin Xiu)

Shítóu yīn sēng wèn rúhé shì zǔshī xī lái yì. Shī yuē wèn qǔ lù zhù. Yuē mǒu jiǎ bù huì. Shī yuē wǒ gèng bù huì.

Translation: A monk asked Shitou, 'What is the meaning of the Patriarch's coming from the West?' Shitou said, 'Ask the pillar.' The monk said, 'I don't understand.' Shitou said, 'I understand even less.'

Dí miàn xiāng chéng biàn xiāng mà. Liǎng gè zhōng yǒu yīrén chēn. Yào shí shìfēi xū kàn qǔ. Tiě niú gēng chū yù qílín. (Língyuán Qīng)

Translation: Presenting face to face, they immediately scold each other. One of the two gets angry. To know right from wrong, you must see clearly that an iron ox plows out a jade unicorn. (Ling Yuan Qing)

Tiānjì qí yún chèn hǎi xī. Xǐ qīng fán gǔ pēn yáo chí. Jiù zhōng nú zi láo biān yǐng. Zhēng jiě chéng fēng wànlǐ zhuī. (Yù zhī)

Translation: The heavenly steed rides the clouds to chase the rhinoceros in the sea, washing away mortal bones and spraying the sacred water of Yaochi. The inferior horse in the stable toils with the shadow of the whip, how can it understand riding the wind to chase ten thousand miles? (Yu Zhi)

龍)

石頭示眾。語言動用沒交涉。藥山出曰。直得非語言動用。亦沒交涉。師曰我者里針劄不入。山曰我者里如石上栽花。

靈焰燭云。沒量大底二老宿。如蚊子向青石板上插㭰不下。祇是令人好笑。然而。為眾竭力。禍出私門。　遁云定云。二大老恁么道。為復是逞奇鬥富。為復是割土分茅。為復是別有長處。試道看。如道得。許你與祖師同一鼻孔出氣。如道不得。莫將閑學解。埋沒祖師心。

井底泥牛吼月。云間木馬嘶風。把斷乾坤世界。誰分南北西東。直中曲。曲中直。要平不平憑秤尺。(圓悟勤)

木人把板雲中拍。石女含笙井底吹。將謂平分明月美。誰知竟入是非堆。(唯岑嶾)

有㭰如針上鐵牛。不知錐到幾時休。自從一吸西江后。空笑栽花向石頭。(豁堂嵓)

大鑒下三世

澧州藥山惟儼弘道禪師(石頭遷嗣)

初侍奉馬祖三年。一日祖問子近日見處作么生。師曰。面板脫落盡。惟有一真實。祖曰。子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾束取肚皮。隨處住山去。師曰。某甲何人。敢言住山。祖曰。不然。未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。

師資遇會意非輕。脫落面板轉

【現代漢語翻譯】 現代漢語譯本 龍（指代某位禪師或修行者）

石頭示眾。語言和行動都無法觸及真諦。藥山惟儼禪師（Yaoshan Weiyan）出面說：『即使是非語言和行動，也無法觸及真諦。』龍說：『我這裡針都扎不進去。』藥山說：『我這裡如同在石頭上栽花。』

靈焰燭云。沒量大底二老宿，如同蚊子在青石板上插翅也插不進去，只是令人覺得好笑。然而，爲了大眾竭盡全力，禍患卻出自私門。

遁云定云。二位大老這樣說，是爲了逞強鬥富，還是爲了割土分茅，還是另有長處？試著說出來看看。如果說得對，就允許你和祖師同一鼻孔出氣。如果說不對，就不要用空洞的學理解釋，埋沒祖師的心意。

井底泥牛吼月，云間木馬嘶風。把斷乾坤世界，誰分南北西東。直中有曲，曲中有直，要平不平憑秤尺。（圓悟勤）

木人把板雲中拍，石女含笙井底吹。將謂平分明月美，誰知竟入是非堆。（唯岑嶾）

有㭰如針上鐵牛，不知錐到幾時休。自從一吸西江后，空笑栽花向石頭。（豁堂嵓）

大鑒下三世

澧州藥山惟儼弘道禪師（Lizhou Yaoshan Weiyan Hongdao Chanshi，石頭遷嗣 Shitou Qian Si）：

最初侍奉馬祖（Mazu）三年。一日，馬祖問：『你近日的見解如何？』藥山回答：『面板脫落殆盡，唯有一真實。』馬祖說：『你的所得，可謂與心體相合，佈於四肢。既然如此，用三條篾束緊肚皮，隨處住山去吧。』藥山說：『我算什麼人，敢說住山？』馬祖說：『不是這樣的。沒有常行而不住，沒有常住而不行。想要增益卻無所增益，想要作為卻無所作為。應該做舟船，不要久留在此。』

師資相遇，會意非輕，脫落面板，轉變深刻。

【English Translation】 English version Long (referring to a certain Chan master or practitioner)

A stone is shown to the public. Language and action have no bearing on it. Yaoshan Weiyan (藥山惟儼) came forth and said, 'Even non-language and non-action have no bearing on it.' Long said, 'There's no way to stick a needle in here.' Yaoshan said, 'My place is like planting flowers on a rock.'

'The spiritual flame illuminates the clouds. Those two old fellows with immeasurable capacity are like mosquitoes trying to insert their stingers into a blue stone slab, unable to penetrate. It's simply laughable. Yet, they exhaust their efforts for the sake of the assembly, but misfortune arises from their private affairs.'

Dunyun and Dingyun said, 'When you two old masters say it like that, is it to show off your strangeness and compete in wealth, or to divide territory and share profits, or is there something else special about it? Try to say it. If you can say it correctly, I'll allow you to breathe through the same nostril as the Patriarch. If you can't say it, don't bury the Patriarch's mind with idle scholarly interpretations.'

'A mud ox roars at the moon from the bottom of a well, a wooden horse neighs in the wind among the clouds. They control the universe, who distinguishes north, south, west, and east? In the straight, there is the curved; in the curved, there is the straight. Whether it's level or not depends on the scales.' (Yuanwu Qin)

'A wooden man claps a board in the clouds, a stone woman plays the sheng flute at the bottom of a well. Thinking they were equally sharing the beauty of the bright moon, who knew they would enter a pile of right and wrong?' (Wei Cen Yin)

'Having a 㭰 like an iron ox on a needle, who knows when the awl will stop? Since taking a sip of the West River, they laugh in vain at planting flowers on a stone.' (Huo Tang Yan)

The Third Generation After Dajian

Yaoshan Weiyan Hongdao Chanshi (藥山惟儼弘道禪師) of Lizhou (澧州) (Successor of Shitou (石頭) Qian):

Initially, he served Mazu (馬祖) for three years. One day, Mazu asked, 'What is your understanding of late?' Yaoshan replied, 'The skin has completely fallen away, only the one reality remains.' Mazu said, 'What you have attained can be said to be in harmony with the essence of the mind and spread throughout the four limbs. Since this is so, bind your belly with three strips of bamboo and dwell in the mountains wherever you go.' Yaoshan said, 'Who am I to dare to say I will dwell in the mountains?' Mazu said, 'It is not so. There is no constant movement without dwelling, and no constant dwelling without movement. Wanting to increase, there is nothing to increase; wanting to act, there is nothing to act. You should make a boat and not stay here long.'

The meeting of teacher and disciple, the understanding is not light, the shedding of skin, a profound transformation.

不親。三篾束來成話𣠽。至今錯認定盤星。

藥山一日石上坐。石頭問汝在者里作么。師曰一物不為。曰恁么即閑坐也。師曰閑坐則為也。曰。汝道不為。不為個什麼。師曰千聖亦不識。頭以偈贊曰。從來共住不知名。任運相將祇么行。自古上賢猶不識。造次凡流豈可名。

五祖戒云。藥山夢中說夢兩重重。　妙喜杲云。物是實價。錢是足百。　云松品云。藥山眼空四海。眉棱上十萬八千。石頭足蹋黃河。手指間光發海印。及乎挨拶將來。祇道個不識。既是不識。畢竟任運相將行個甚麼。乃揮拂子云。偶來不意開雙角。怪道溈山喚作牛。

玄微及盡本翛然。若謂渠閑萬八千。月印澄江魚不見。釣人何必更拋筌。(丹霞淳)

任運不知名。輕輕著眼聽。水上青青綠。原來是浮萍。(五祖演)

擺撥佛祖縛。曠然繩墨外。一物亦不為。縱橫得自在。古鑒臨臺。明辨去來。金錘影動。鐵樹花開。任運相將不可陪。法雲隨處作風雷。(圓悟勤)

行行月冷風高。步步山寒水深。逢人披肝露膽。見義劈腹剜心。(瞎堂遠)

平常閑坐與閑行。嶺上無心云片橫。照境俱忘人不立。從前日午打三更。(雪巖欽)

相逢丫角不知名。鐵笛橫吹嶺外行。回首乍驚滄海竭。玉鸞飛起五云

平。(俍亭挺)

藥山久不升座。院主白曰大眾久思法誨。師曰撞鐘著。眾才集。師便下座歸方丈。主隨後問曰。和尚適來許為大眾說法。因甚一言不措。師曰。經有經師。論有論師。怎怪得老僧。

瑯玡覺云。藥山下座不妨疑著。及乎院主拶著。失卻一隻眼。　翠巖芝云。藥山下座。院主當初怪不為說法。可謂誤他三軍。天童杰云。翠巖祇具一隻眼。殊不知藥山歸方丈。正是勞他三軍。　雪竇顯云。可惜藥山老漢。平地上吃撲。盡大地人扶不起。　薦福懷云。藥山還見院主么。院主還見藥山么。三十年後遇著作家。不得錯舉。　五祖演云。雖然以己方人。爭奈賊身自露。諸人要識藥山么。閑持經卷倚松立。笑問客從何處來。　開福寧云。藥山慎初護末。佛眼難窺。院主狹路相逢。等閑蹉過。　徑山杲于下座處云。葛藤不少。于怎怪得老僧處云。笑殺人。　雪竇宗云。威音劫外𢹂手。誰肯同歸。十字街頭擲金。幾人蹋著。敢問大眾。且道藥山曾說不曾說。若道曾說。是謗藥山。若道不曾說。是孤負藥山。且道畢竟為人在什麼處。良久云。須知云外千峰上。別有靈松帶露寒。　中峰本云。藥山久不上堂與對眾不措一詞。將謂將謂。末後道個經有經師論有論師。元來元來。　博山來云。接物情捐。澹泊為累。

予奪相感。毋怪其然。又豈知希聽亂跫音。素質煩飾彩。被院主拶著。直得百雜碎。　古南門舉翠巖密庵語畢云。二老雖則盡力扶持。也祇具一隻眼。殊不知藥山院主一人運籌帷幄。一人決勝千里。雖然藥山但知與么去不知與么來。若是山僧。歸方丈見院主恁么問。但云向下文長付在來日。　資福先云。藥山竟歸方丈。卻似個好人。祇被他輕輕一捏。便見忘前失后。　法林音云。資福錯下名言。殊不知藥山竟歸方丈。早已失后忘前。良久云。依俙似曲才堪聽。又被風吹別調中。

家法簡嚴。非二非三。月來明湛。水云退。露寒巖。真機自得。妙處誰參。不是文殊白槌后。也應千古屈瞿曇。(天童覺二)

癡兒刻意止啼錢。良駟追風顧影鞭。云掃長空巢月鶴。寒清入骨不成眠。

明珠一顆價難酬。不是知音便暗投。堪笑藥山空費力。水清魚現不吞鉤。(慈受深)

鋪席宏開見也么。買人何似看人多。十成好柄吹毛劍。祇作陶家壁上梭。(無準范)

鐘鳴眾集歸方丈。苦殺當頭請法人。法法本來無一法。若言無法法纏身。(橫川珙)

眉毛罅里積山獄。鼻孔中藏獅子兒。南北東西無限意。此心能有幾人知。(高峰妙)

凜凜寒風八面斜。一輪杲日映霜花。深林異草嫌冬冷。除

是庭梅得意賒。(惟岑嶾)

自古嫦娥不畫眉。癡人徒對問殘脂。惹他惡水重重潑。猶自嫌無紅粉施。(雲中鳳)

髻綰烏雲懶插花。短裙素服任情賒。世間偏愛梳妝巧。誰信風流出當家。(嵩庵正)

一層峰鎖一層峰。路入桃源勢轉窮。蹋遍歸來無覓處。洞門卻被白雲封。(法林音)

藥山因僧問如何是道中至寶。師曰莫諂曲。曰不諂曲時如何。師曰傾國不換。

直如弦。瑩如玉。露膽傾心更無迂曲。直饒遍地黃金未免易之不得。易不得。南海波斯面如墨。(佛性泰)

戶外百千竿綠竹。庭前三兩樹梅花。客來莫道貧無待。清澹門墻有幾家。(寒松操)

藥山問僧甚處來。曰湖南來。師曰洞庭湖水滿也未。曰未。師曰。許多時雨水。為甚不滿。

云巖晟代僧云。湛湛地。　道吾智別云。滿也。　洞山價云。什麼劫中曾增減來。　雲門偃云。祇在者里。

藥山坐次。僧問兀兀地思量什麼。師曰思量個不思量底。曰不思量底如何思量。師曰非思量。

兀兀地思量。無可得思量。無可思量處。真個好思量。大庾嶺頭逢六祖。鰲山店上見曾郎。(無準范)

端拱垂裳何所為。山河一統太平時。夜明簾外春風起。醉臥龍床百不知。(恒修舍)

藥

是庭梅得意賒。(惟岑嶾)

自古嫦娥不畫眉。癡人徒對問殘脂。惹他惡水重重潑。猶自嫌無紅粉施。(雲中鳳)

髻綰烏雲懶插花。短裙素服任情賒。世間偏愛梳妝巧。誰信風流出當家。(嵩庵正)

一層峰鎖一層峰。路入桃源勢轉窮。蹋遍歸來無覓處。洞門卻被白雲封。(法林音)

藥山因僧問如何是道中至寶。師曰莫諂曲。曰不諂曲時如何。師曰傾國不換。

直如弦。瑩如玉。露膽傾心更無迂曲。直饒遍地黃金未免易之不得。易不得。南海波斯面如墨。(佛性泰)

戶外百千竿綠竹。庭前三兩樹梅花。客來莫道貧無待。清澹門墻有幾家。(寒松操)

藥山問僧甚處來。曰湖南來。師曰洞庭湖水滿也未。曰未。師曰。許多時雨水。為甚不滿。

云巖晟代僧云。湛湛地。　道吾智別云。滿也。　洞山價云。什麼劫中曾增減來。　雲門偃云。祇在者里。

藥山坐次。僧問兀兀地思量什麼。師曰思量個不思量底。曰不思量底如何思量。師曰非思量。

兀兀地思量。無可得思量。無可思量處。真個好思量。大庾嶺頭逢六祖。鰲山店上見曾郎。(無準范)

端拱垂裳何所為。山河一統太平時。夜明簾外春風起。醉臥龍床百不知。(恒修舍)

藥

【現代漢語翻譯】 現代漢語譯本： 庭院裡的梅花啊，盡情地展現著它的美麗。（惟岑嶾） 自古以來，嫦娥（神話人物，月宮仙女）都不需要畫眉。癡情的人只是對著殘留的脂粉發問。招惹來惡水一遍又一遍地潑灑，還嫌棄沒有塗抹紅色的脂粉。（雲中鳳） 髮髻挽成烏雲般的樣子，懶得插花。穿著短裙和素色的衣服，任憑自己的心意。世間的人偏愛精巧的梳妝打扮，誰會相信風流蘊藏在尋常人家。（嵩庵正） 一層又一層的山峰相互鎖住，進入桃花源的路越來越窮盡。走遍了所有的地方回來，也沒有找到入口。洞口卻被白雲封鎖。（法林音） 藥山（禪師名號）因為有僧人問什麼是道中的至寶。藥山禪師說：『不要諂媚虛偽。』僧人問：『不諂媚虛偽時如何？』藥山禪師說：『傾國之寶也不換。』 像琴絃一樣筆直，像美玉一樣晶瑩。袒露肝膽，傾吐真心，沒有絲毫的迂迴曲折。即使遍地都是黃金，也免不了無法換取。無法換取啊！南海波斯人的面孔黑如墨。（佛性泰） 門外有成百上千竿翠綠的竹子，庭院前有三兩棵梅花。客人來了，不要說貧窮沒有什麼可以招待的。清淡的門第，有幾家能夠擁有這樣的景緻呢？（寒松操） 藥山禪師問僧人從哪裡來。僧人說：『從湖南來。』藥山禪師說：『洞庭湖的水滿了嗎？』僧人說：『沒有。』藥山禪師說：『下了這麼久的雨，為什麼還沒有滿？』 云巖晟（禪師名號）代替僧人回答說：『水面寬廣無邊。』道吾智（禪師名號）另外回答說：『滿了。』洞山價（禪師名號）說：『什麼劫（佛教時間概念，極長的時間單位）中曾經增減過嗎？』雲門偃（禪師名號）說：『就在這裡。』 藥山禪師在座位上，僧人問：『默默地在思量什麼？』藥山禪師說：『思量一個不思量的東西。』僧人問：『不思量之物如何思量？』藥山禪師說：『非思量。』 默默地思量，沒有什麼可以思量。在無可思量之處，才是真正的好思量。在大庾嶺頭遇到了六祖（慧能，禪宗六祖），在鰲山店上見到了曾郎。（無準范） 高居廟堂，無所事事，還能做什麼呢？山河統一，天下太平的時候。夜晚，明亮的簾子外春風吹起，（皇帝）醉臥在龍床上，什麼都不知道。（恒修舍） 藥山（禪師名號）

【English Translation】 English version: The plum blossoms in the courtyard are displaying their beauty to the fullest. (Wei Cen Yin) Since ancient times, Chang'e (mythological figure, the moon goddess) has never needed to paint her eyebrows. A foolish person only asks about the remaining rouge. Provoking the evil water to splash again and again, still complaining that there is no red powder to apply. (Yun Zhong Feng) The hair is tied up like dark clouds, too lazy to put flowers in it. Wearing a short skirt and plain clothes, indulging in one's own desires. The world prefers skillful makeup, who would believe that elegance comes from an ordinary home? (Song An Zheng) Layer upon layer of peaks lock each other, the road into the Peach Blossom Spring becomes increasingly exhausted. Having walked all over and returned, there is nowhere to be found. The cave entrance is sealed by white clouds. (Fa Lin Yin) Yaoshan (Zen master's title) because a monk asked what is the supreme treasure in the Way. Yaoshan Zen master said: 'Do not be flattering and hypocritical.' The monk asked: 'What is it like when not flattering and hypocritical?' Yaoshan Zen master said: 'It cannot be exchanged even for a treasure that could topple a country.' Straight like a string, clear like jade. Revealing the liver and gallbladder, pouring out the heart, without the slightest detour. Even if the ground is covered with gold, it cannot be exchanged. Cannot be exchanged! The face of a Persian from the South China Sea is as black as ink. (Foxing Tai) Outside the door are hundreds and thousands of green bamboos, and in front of the courtyard are two or three plum blossoms. When guests come, do not say that you are poor and have nothing to offer. How many families in a simple household can have such scenery? (Han Song Cao) Yaoshan Zen master asked a monk where he came from. The monk said: 'From Hunan.' Yaoshan Zen master said: 'Is the water in Dongting Lake full?' The monk said: 'No.' Yaoshan Zen master said: 'It has been raining for so long, why is it not full yet?' Yunyan Sheng (Zen master's title) replied on behalf of the monk: 'The water surface is vast and boundless.' Daowu Zhi (Zen master's title) replied separately: 'It is full.' Dongshan Jia (Zen master's title) said: 'In what kalpa (Buddhist time concept, extremely long unit of time) has it ever increased or decreased?' Yunmen Yan (Zen master's title) said: 'It is right here.' Yaoshan Zen master was in his seat, and a monk asked: 'What are you thinking about silently?' Yaoshan Zen master said: 'Thinking about something that is not thought about.' The monk asked: 'How to think about something that is not thought about?' Yaoshan Zen master said: 'Non-thinking.' Thinking silently, there is nothing to think about. Where there is nothing to think about, that is truly good thinking. At the top of Dayu Ridge, I met the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen), and at Aoshan Store, I saw Zeng Lang. (Wuzhun Fan) Sitting high in the temple, doing nothing, what else can be done? When the mountains and rivers are unified and the world is peaceful. At night, the spring breeze rises outside the bright curtains, (the emperor) is drunk and sleeps on the dragon bed, knowing nothing. (Hengxiu She) Yaoshan (Zen master's title)

山問僧年多少也。曰七十二也。師曰是年七十二那。曰是。師便打。

曹山章云。前箭猶自可。后箭射人深。時有僧問。如何免得此棒。山云。正敕既行。諸侯避道。

藥山一日因遵布衲浴佛。乃曰。者個從汝浴。還浴得那個么。曰把將那個來。師休去。

長慶棱云。邪法難扶。　報慈遂云。長慶恁么道。在賓在主。眾中喚作浴佛語。亦云兼帶語。盡善不盡善。　黃龍南云。此二尊宿一出一入。未見輸贏。三十年後不得錯舉。　昭覺勤云。藥山問處暗隔重關。遵老答來一錘兩當。不可祇守者一路。有問崇寧。還浴得那個么。拈起杓子向伊道何似生。　天童華云。遵布衲當時若是個漢。待他道還浴得那個么。拈起杓子劈面擲。雖然。也不得屈藥山。何故。不入虎穴爭得虎子。　天寶樞云。老僧當時若見藥山恁么道。便舀杓水驀頭澆。教伊冰消瓦解。　磬山修云。藥山旁通線路俯誘初機。布衲當仁不讓一拶便了。山僧若作藥山。待伊道把將那個來。奪杓子驀頭與他一杓。何故。定水湛然滿。浴此無垢人。

愛將惡水驀頭澆。引得清風慰寂寥。無限遠山描不得。喬松修竹冷蕭蕭。(涂毒策)

一番雨過一番晴。蠶眼已開桑眼青。鵓鳩樹頭啼不已。百舌黃驪相共鳴。(懶庵樞)

惜花起

【現代漢語翻譯】 現代漢語譯本 山問僧人：『你多少歲了？』僧人回答：『七十二歲了。』 曹山說：『是七十二歲了嗎？』 僧人回答：『是的。』 曹山便打了他。

曹山（Caoshan，人名）章云：『前一支箭或許還能躲過，后一支箭射人更深。』 當時有僧人問：『如何才能免於這棒打？』 曹山說：『正敕（zhengchi，皇帝的命令）既然已經頒佈，諸侯都要避讓。』

藥山（Yaoshan，人名）一日，因為遵布衲（Zunbuna，人名）在浴佛，於是說：『這個（zhège，指佛像）讓你洗，能洗得了那個（nàge，指佛性）嗎？』 遵布衲回答：『把那個拿來。』 藥山便停止了。

長慶棱（Changqing Leng，人名）說：『邪法難以扶持。』 報慈遂（Bao Ci Sui，人名）說：『長慶這樣說，無論在賓在主（指主客雙方），大眾都稱之為浴佛語，也可以說是兼帶語，盡善卻不完全盡善。』 黃龍南（Huanglong Nan，人名）說：『這兩位尊宿一出一入，未見輸贏，三十年後不得錯誤引用。』 昭覺勤（Zhaojue Qin，人名）說：『藥山提問之處暗隔重關，遵老回答一來一錘兩當。不可只守著這一條路。』 有人問崇寧（Chongning，人名）：『還洗得了那個嗎？』 拈起勺子向他道：『像不像剛出生的？』 天童華（Tiantong Hua，人名）說：『遵布衲當時如果是個漢子，等他說還洗得了那個嗎，就拿起勺子劈面擲去。雖然如此，也不得委屈了藥山。何故？不入虎穴，焉得虎子。』 天寶樞（Tianbao Shu，人名）說：『老僧當時如果見到藥山這樣說，便舀一勺水劈頭澆去，教他冰消瓦解。』 磬山修（Qingshan Xiu，人名）說：『藥山旁通線路俯誘初機，布衲當仁不讓一拶便了。山僧如果作為藥山，等他說把那個拿來，就奪過勺子劈頭給他一勺。何故？定水湛然滿，浴此無垢人。』

愛將惡水劈頭澆，引得清風慰寂寥。無限遠山描不得，喬松修竹冷蕭蕭。(涂毒策)

一番雨過一番晴，蠶眼已開桑眼青。鵓鳩樹頭啼不已，百舌黃鸝相共鳴。(懶庵樞)

惜花起

【English Translation】 English version The mountain asked the monk: 'How old are you?' The monk replied: 'Seventy-two years old.' Caoshan (Caoshan, a name) said: 'Is it seventy-two years old?' The monk replied: 'Yes.' Caoshan then hit him.

Caoshan (Caoshan, a name) Zhang said: 'The first arrow may still be avoidable, but the second arrow shoots deeper.' At that time, a monk asked: 'How can one avoid this beating?' Caoshan said: 'Since the imperial edict (zhengchi, the emperor's order) has been issued, all the feudal lords must give way.'

One day, Yaoshan (Yaoshan, a name), because Zunbuna (Zunbuna, a name) was bathing the Buddha, said: 'This one (zhège, referring to the Buddha statue) you can wash, but can you wash that one (nàge, referring to the Buddha-nature)?' Zunbuna replied: 'Bring that one here.' Yaoshan then stopped.

Changqing Leng (Changqing Leng, a name) said: 'It is difficult to support evil dharma.' Bao Ci Sui (Bao Ci Sui, a name) said: 'Changqing said this way, whether as a guest or host (referring to the host and guest), the public calls it bathing the Buddha speech, it can also be said to be an accompanying speech, completely good but not completely good.' Huanglong Nan (Huanglong Nan, a name) said: 'These two venerable monks, one in and one out, have not seen victory or defeat, do not misquote after thirty years.' Zhaojue Qin (Zhaojue Qin, a name) said: 'Yaoshan's question is darkly separated by heavy barriers, Zun Lao's answer comes with one hammer striking two targets. One cannot only stick to this one path.' Someone asked Chongning (Chongning, a name): 'Can you still wash that one?' He picked up the spoon and said to him: 'What is it like to be born?' Tiantong Hua (Tiantong Hua, a name) said: 'If Zunbuna was a real man at that time, waiting for him to say can you still wash that one, he would pick up the spoon and throw it in his face. Although so, Yaoshan should not be wronged. Why? If you don't enter the tiger's den, how can you get the tiger cub?' Tianbao Shu (Tianbao Shu, a name) said: 'If the old monk saw Yaoshan say this at that time, he would scoop a spoonful of water and pour it over his head, teaching him to melt like ice and break like tiles.' Qingshan Xiu (Qingshan Xiu, a name) said: 'Yaoshan's side path leads to the initial opportunity, and Buna does not give way to a squeeze. If the mountain monk acts as Yaoshan, waiting for him to say bring that one here, he will snatch the spoon and give him a spoonful over his head. Why? The still water is full, bathing this immaculate person.'

Love to pour dirty water over your head, attracting a clear breeze to comfort loneliness. The infinite distant mountains cannot be depicted, the tall pines and slender bamboos are cold and desolate. (Poisoned Whip)

After a rain, the sky clears again, the silkworm eyes have opened and the mulberry eyes are green. The turtledove keeps crying on the treetop, the lark and oriole sing together. (Lazy Nunnery Pivot)

Pity the flowers rising

早坐春風。更有郎先弄綠紅。𢹂手相將花下醉。不知云月影重重。(夢庵律)

藥山因僧問。己事未明乞師指示。師良久曰。吾今為汝道一句亦不難。祇宜言下便見去。猶較些子。若更思量。卻成吾罪過。不如且各合口。免相累及。

永寧鼎云。藥山剛被者僧撩撥。將護惜無盡寶藏珍珠奇異一時撒出。殊不知也是臘月扇子。

藥山因僧問。學人有疑請師決。師曰待晚間來為汝決。至晚參眾集。師曰今日要決疑上座何在。僧出衆。師下座把住曰。大眾。者僧有疑。便與一推。卻歸方丈。

報慈遂徴云。且道與伊決疑不決疑。　翠巖芝云。與么決疑。土上更加泥。雖然。也不得孤負藥山。　云居元云。大小藥山被者僧勘破。　愚庵盂云。是醍醐是毒藥。殺人劍活人刀。　獨超悟云。捉象亦全其力。捉兔亦全其力。藥山老漢則固是。若要屠龍斬蛟。猶欠在。

玉藥金枝爭互妍。佳人斜插𩯭云邊。可憐不遇知音者。徒自沉吟月滿天。(宗睦和)

藥山書佛字。問道吾什麼字。曰佛字。師曰多口阿師。

藥山此問實堪嗟。啐啄同風不易夸。問佛須知呈妙旨。多因於此見空花。(廷壽慧)

藥山手中書佛字。問他端爾要心開。祇將佛字為酬對。元是曾持五戒來。(橫川珙)

【現代漢語翻譯】 現代漢語譯本： 沐浴著和煦的春風，更有人搶先裝點出嫩綠和嫣紅。手牽著手，在花下沉醉，不知不覺雲和月的影子已是重重疊疊。（夢庵律）

有僧人問藥山（Yaoshan，人名）：『弟子對自身的事情還不明瞭，懇請師父指示。』藥山（Yaoshan）沉默良久說：『我現在為你講一句也不難，只適合在言語下立刻領悟。如果再加思量，反倒成了我的罪過。不如暫且各自閉口，免得互相牽累。』

永寧鼎（Yongning Ding，人名）評論說：『藥山（Yaoshan）剛被這僧人撩撥，將護惜的無盡寶藏、珍珠奇異一時撒出。殊不知這也是臘月里的扇子（比喻無用之物）。』

有僧人問藥山（Yaoshan）：『學人有疑問，請師父決斷。』藥山（Yaoshan）說：『等晚間來為你決斷。』到了晚參時，大眾聚集，藥山（Yaoshan）說：『今日要決疑的上座在哪裡？』僧人走出人群。藥山（Yaoshan）走下座位抓住他說：『大眾，這僧人有疑問，便與他一推。』然後回到方丈。

報慈（Bao Ci，人名）於是評論說：『且說與他決疑了還是沒決疑？』翠巖芝（Cuiyan Zhi，人名）說：『這樣決疑，如同在泥土上又加了一層泥。』雖然如此，也不得辜負藥山（Yaoshan）。云居元（Yunju Yuan，人名）說：『好大的藥山（Yaoshan）被這僧人看破了。』愚庵盂（Yu'an Meng，人名）說：『是醍醐（tí hú，酥酪的上品）還是毒藥，是殺人劍還是活人刀。』獨超悟（Duchao Wu，人名）說：『捉象也用盡全力，捉兔也用盡全力。藥山（Yaoshan）老漢固然如此，若要屠龍斬蛟，還欠缺些。』

玉藥金枝爭相鬥艷，佳人斜插在髮髻雲鬢邊。可惜不遇知音者，徒自沉吟，月光灑滿天。（宗睦和）

藥山（Yaoshan）寫了一個『佛』字，問道吾（Dao Wu，人名）：『我寫的是什麼字？』道吾（Dao Wu）說：『佛字。』藥山（Yaoshan）說：『多嘴的阿師。』

藥山（Yaoshan）此問實在令人嘆息，啐啄同時不易讚揚。問佛須知呈示妙旨，多因此而見到空花。（廷壽慧）

藥山（Yaoshan）手中寫著『佛』字，問他端正地寫字是要心開悟嗎？只將『佛』字作為酬對，原來是曾經持守五戒的人。（橫川珙）

【English Translation】 English version: Early sitting in the spring breeze, someone is already first to play with green and red. Holding hands, we get drunk under the flowers, unaware that the shadows of clouds and moon are layered upon layered. (Meng'an Rhythm)

A monk asked Yaoshan (Yaoshan, a person's name): 'This disciple is still unclear about my own affairs, I beg the master to instruct me.' Yaoshan (Yaoshan) was silent for a long time and said: 'It is not difficult for me to say a sentence for you now, it is only suitable to understand immediately under the words. If you think about it again, it will become my fault. It is better to keep our mouths shut for the time being, so as not to burden each other.'

Yongning Ding (Yongning Ding, a person's name) commented: 'Yaoshan (Yaoshan) was just teased by this monk, and he scattered the endless treasures, pearls and wonders that he cherished. Little did he know that this was also a fan in the twelfth lunar month (a metaphor for something useless).'

A monk asked Yaoshan (Yaoshan): 'This student has doubts, please master resolve them.' Yaoshan (Yaoshan) said: 'Wait until evening and I will resolve them for you.' When the evening assembly gathered, Yaoshan (Yaoshan) said: 'Where is the senior monk who wants to resolve doubts today?' The monk came out of the crowd. Yaoshan (Yaoshan) stepped down from his seat, grabbed him and said: 'Everyone, this monk has doubts, so give him a push.' Then he returned to his abbot's room.

Bao Ci (Bao Ci, a person's name) then commented: 'Let's say, did he resolve his doubts or not?' Cuiyan Zhi (Cuiyan Zhi, a person's name) said: 'Resolving doubts like this is like adding another layer of mud on the soil.' Even so, we must not fail Yaoshan (Yaoshan). Yunju Yuan (Yunju Yuan, a person's name) said: 'Such a big Yaoshan (Yaoshan) was seen through by this monk.' Yu'an Meng (Yu'an Meng, a person's name) said: 'Is it ghee (tí hú, the finest of clarified butter) or poison, a sword that kills or a knife that saves.' Duchao Wu (Duchao Wu, a person's name) said: 'Catching an elephant also uses all its strength, catching a rabbit also uses all its strength. The old man Yaoshan (Yaoshan) is indeed like this, but if you want to slay dragons and cut off flood dragons, you are still lacking.'

Jade medicine and golden branches compete for beauty, a beautiful woman inserts them diagonally into her cloud-like hair. It's a pity not to meet a soulmate, in vain she murmurs to herself, the moonlight fills the sky. (Zong Muhe)

Yaoshan (Yaoshan) wrote the character 'Buddha' and asked Dao Wu (Dao Wu, a person's name): 'What character did I write?' Dao Wu (Dao Wu) said: 'The character Buddha.' Yaoshan (Yaoshan) said: 'Talkative Acharya.'

Yaoshan's (Yaoshan) question is truly lamentable, it is not easy to praise the simultaneous pecking. To ask about the Buddha, one must present the wonderful meaning, and many see empty flowers because of this. (Tingshou Hui)

Yaoshan (Yaoshan) holds the character 'Buddha' in his hand, asking if his upright writing is to open his mind to enlightenment? Only using the character 'Buddha' as a response, it turns out he is someone who has upheld the five precepts. (Hengchuan Gong)

藥山夜參次不點鐙。垂語曰。我有一句子。待特牛生兒即向你道。時有僧曰。特牛生兒也。祇是和尚不道。師曰把鐙來。僧便抽身入眾。

洞山價云。者僧會。祇是不肯禮拜。　清涼欽云。當時不要索燈。但問他特牛兒牸牛兒。又代云。雙生也。　翠巖芝云。我即不然。特牛生兒也不向你道。何故如此。若向你道。何處更有王老師。　浮山遠云。我有一句子。待無舌人問即道。　投子青雲。且道甚處是者僧會底道理。若道得。可為者僧雪屈。若道不得。卻被藥山瞞。　昭覺勤云。藥山垂釣意在鯤鯨。者僧吞鉤激浪三千。洞山眼正。千里同風。法燈重整槍旗再裝甲冑。山僧即不然。有一句子。威音已前道與諸人了。或有問明頭合暗頭合。祇向他道龍得水時添意氣。虎逢山勢長威獰。　黃龍震云。如人暗中書字。字雖不成文彩已彰。文彩既彰。點燈為甚不見。不見道賊是小人智過君子。　云居莊云。大小藥山龍頭蛇尾。者僧祇知捉月不覺水深。大眾。特牛生兒也。山僧向汝道。問將一句來。

特牛生子頗相諳。兩眼通紅色似藍。把火照來無覓處。大家普請一時參。(龍門遠)

大樹將軍不樹勛。雲臺何必列高名。豈是功成逃上賞。愁他漢祖戮淮陰。(俍亭挺)

逢強則弱。遇軟則剛。兩彩一

【現代漢語翻譯】 現代漢語譯本： 藥山禪師在晚上開示，沒有點燈。他說：『我有一句話，要等到特牛（一種特殊的牛）生了小牛才告訴你們。』當時有個僧人說：『特牛已經生了小牛了，只是和尚您不說。』藥山禪師說：『把燈拿來。』那個僧人就立刻離開了大眾。

洞山價禪師評論說：『這個僧人懂得，只是不肯禮拜。』清涼欽禪師評論說：『當時不需要拿燈，只要問他，特牛生的是公牛還是母牛。』又代替那個僧人說：『是雙胞胎。』翠巖芝禪師評論說：『我就不是這樣，特牛生了小牛我也不告訴你們。』為什麼這樣呢？『如果告訴了你們，哪裡還有王老師呢？』浮山遠禪師說：『我有一句話，要等到沒有舌頭的人來問才說。』投子青禪師說：『且說這個僧人懂得的道理是什麼？如果說得出來，可以為這個僧人辯解。如果說不出來，就被藥山禪師瞞騙了。』昭覺勤禪師說：『藥山禪師垂釣，意在釣取鯤鵬鯨魚。這個僧人吞下魚鉤，激起三千丈的波浪。洞山禪師眼光正，千里之內風氣相同。法燈禪師重新整理槍旗，再次披上盔甲。我卻不是這樣，有一句話，在威音王佛以前就告訴你們了。』或者有人問，明頭（顯露的）和暗頭（隱藏的）如何契合？只告訴他：『龍得到水時更加意氣風發，老虎遇到山勢更加威猛猙獰。』黃龍震禪師說：『如同人在黑暗中寫字，字雖然不成文采，但文采已經顯現。文采既然已經顯現，點燈又有什麼用呢？』不見道，賊是小人，智過君子。云居莊禪師說：『藥山禪師虎頭蛇尾。這個僧人只知道捉月亮，卻不覺察水的深淺。』大眾，特牛已經生了小牛了，我告訴你們，問一句來。

特牛生子，彼此都很熟悉，兩眼通紅，顏色像藍色。拿火來照也找不到，大家一起參究。（龍門遠禪師）

大樹將軍不樹立功勛，雲臺又何必排列他的高名？難道是功成身退，逃避上面的賞賜？是擔心漢高祖劉邦殺害淮陰侯韓信。（俍亭挺禪師）

遇到強的就示弱，遇到軟的就變剛。兩面派。 English version: Yaoshan (Yakusan) Zen master gave a night lecture without lighting a lamp. He said, 'I have a saying, I will tell you when a special cow (a type of cow) gives birth to a calf.' At that time, a monk said, 'The special cow has already given birth to a calf, it's just that you, the master, are not saying it.' Yaoshan (Yakusan) Zen master said, 'Bring the lamp.' The monk immediately withdrew into the crowd.

Dongan (Tongan) Jia commented, 'This monk understands, but he is just unwilling to bow.' Qingliang Qin commented, 'At that time, there was no need to bring the lamp, just ask him whether the special cow gave birth to a male calf or a female calf.' He also said on behalf of the monk, 'It's twins.' Cuiyan Zhi commented, 'I am not like that. Even if the special cow gives birth to a calf, I will not tell you.' Why is that? 'If I told you, where would there be Master Wang?' Fushan Yuan said, 'I have a saying, I will only say it when a person without a tongue asks.' Touzi Qing said, 'Let's talk about what is the principle that this monk understands? If you can say it, you can defend this monk. If you can't say it, you will be deceived by Yaoshan (Yakusan) Zen master.' Zhaojue Qin said, 'Yaoshan (Yakusan) Zen master is fishing, intending to catch Kun (a giant mythical fish) and whales. This monk swallowed the hook, stirring up waves of three thousand feet. Dongan (Tongan) Zen master's eyes are correct, the atmosphere is the same within a thousand miles. Faden (Hokke) Zen master reorganized the spears and flags, and put on the armor again.' I am not like that. I have a saying that I told you before Weiyin Wang Buddha (King of Awesome Sound Buddha). Or someone asks, how do the Mingtou (obvious) and Antou (hidden) fit together? Just tell him: 'When the dragon gets water, it becomes more spirited, and when the tiger meets the mountain, it grows more fierce.' Huanglong Zhen said, 'It's like a person writing in the dark. Although the characters do not form a literary style, the literary style is already revealed. Since the literary style has already been revealed, what is the use of lighting a lamp?' Don't you see, the thief is a petty person, whose wisdom exceeds that of a gentleman. Yunjuzhuang said, 'Yaoshan (Yakusan) Zen master is all head and no tail. This monk only knows how to catch the moon, but does not realize the depth of the water.' Everyone, the special cow has already given birth to a calf, I tell you, ask a question.

The special cow giving birth to a calf, they are quite familiar with each other, their eyes are red, and their color is like blue. Even if you shine a light on it, you can't find it, everyone should investigate together. (Longmen Yuan)

General Great Tree does not establish meritorious service, why should his high name be listed on the Yuntai (Terrace of Heroes)? Could it be that he retreated after success, escaping the rewards from above? He is worried that Emperor Gaozu of Han (Liu Bang) will kill Marquis of Huaiyin (Han Xin). (Liangting Ting)

Weak when encountering the strong, and strong when encountering the weak. A two-faced person.

【English Translation】 Yaoshan (Yakusan) Zen master gave a night lecture without lighting a lamp. He said, 'I have a saying, I will tell you when a special cow (a type of cow) gives birth to a calf.' At that time, a monk said, 'The special cow has already given birth to a calf, it's just that you, the master, are not saying it.' Yaoshan (Yakusan) Zen master said, 'Bring the lamp.' The monk immediately withdrew into the crowd. Dongan (Tongan) Jia commented, 'This monk understands, but he is just unwilling to bow.' Qingliang Qin commented, 'At that time, there was no need to bring the lamp, just ask him whether the special cow gave birth to a male calf or a female calf.' He also said on behalf of the monk, 'It's twins.' Cuiyan Zhi commented, 'I am not like that. Even if the special cow gives birth to a calf, I will not tell you.' Why is that? 'If I told you, where would there be Master Wang?' Fushan Yuan said, 'I have a saying, I will only say it when a person without a tongue asks.' Touzi Qing said, 'Let's talk about what is the principle that this monk understands? If you can say it, you can defend this monk. If you can't say it, you will be deceived by Yaoshan (Yakusan) Zen master.' Zhaojue Qin said, 'Yaoshan (Yakusan) Zen master is fishing, intending to catch Kun (a giant mythical fish) and whales. This monk swallowed the hook, stirring up waves of three thousand feet. Dongan (Tongan) Zen master's eyes are correct, the atmosphere is the same within a thousand miles. Faden (Hokke) Zen master reorganized the spears and flags, and put on the armor again.' I am not like that. I have a saying that I told you before Weiyin Wang Buddha (King of Awesome Sound Buddha). Or someone asks, how do the Mingtou (obvious) and Antou (hidden) fit together? Just tell him: 'When the dragon gets water, it becomes more spirited, and when the tiger meets the mountain, it grows more fierce.' Huanglong Zhen said, 'It's like a person writing in the dark. Although the characters do not form a literary style, the literary style is already revealed. Since the literary style has already been revealed, what is the use of lighting a lamp?' Don't you see, the thief is a petty person, whose wisdom exceeds that of a gentleman. Yunjuzhuang said, 'Yaoshan (Yakusan) Zen master is all head and no tail. This monk only knows how to catch the moon, but does not realize the depth of the water.' Everyone, the special cow has already given birth to a calf, I tell you, ask a question. The special cow giving birth to a calf, they are quite familiar with each other, their eyes are red, and their color is like blue. Even if you shine a light on it, you can't find it, everyone should investigate together. (Longmen Yuan) General Great Tree does not establish meritorious service, why should his high name be listed on the Yuntai (Terrace of Heroes)? Could it be that he retreated after success, escaping the rewards from above? He is worried that Emperor Gaozu of Han (Liu Bang) will kill Marquis of Huaiyin (Han Xin). (Liangting Ting) Weak when encountering the strong, and strong when encountering the weak. A two-faced person.

賽。雪上加霜。(指中慎)

垂鉤四海釣獰龍。跛鱉爭先擬露蹤。千尺絲綸尤未撤。山山依舊暮云封。(松絃音)

宗鑒法林卷五十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十六

集云堂　編

大鑒下三世

藥山看經。僧問。和尚尋常不許人看經。為什麼卻自看。師曰我祇圖遮眼。曰某甲學和尚得也無。師曰。汝若看。牛皮也須穿。

長慶棱云。眼有何過。　報慈遂云。且道長慶會藥山意不會藥山意。　雪竇宗云。真心不動。教海澄明。得用如如。義天炳煥。正恁么時。且道是經是眼。若向者里見得徹。更不用循行數墨逐妄迷真。其或未然。牛皮穿透猶自可。髑髏遍地幾人知。　千輝月云。藥山老漢雖具超群眼目。未免轍跡同途。當時拈起本頭劈面便打。管保者僧疑情脫落。而天下後世衲子不復被故紙所瞞。然雖如是。海闊從魚躍。天空任鳥飛。

遮眼誰同藥嶠看。牛皮穿透骨毛寒。五湖四海知多少。字密行疏總一般。(保寧勇)

門前自有千山月。室內都無一點塵。貝葉若圖遮得眼。須知凈地亦迷人。(成枯木)

看破牛皮徹底穿。到頭無義亦無文。問伊遮得何人眼。梵語唐言總不分。(天目禮)

你

【現代漢語翻譯】 賽。雪上加霜。(指中慎)

垂釣四海，只為釣起那兇猛的獰龍。如同跛腳的鱉也爭先恐後地想要顯露軌跡。即使千尺長的釣線還沒有收回，重重山巒依舊被傍晚的雲霧籠罩。(松絃音)

宗鑒法林卷五十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十六

集云堂 編

大鑒下三世

藥山（Yaoshan，人名）禪師在看經書。有僧人問：『和尚您平時不許別人看經書，為什麼自己卻看？』藥山（Yaoshan）禪師說：『我只是爲了遮遮眼睛。』僧人說：『弟子如果學和尚您這樣可以嗎？』藥山（Yaoshan）禪師說：『你如果看經，牛皮也得穿透。』

長慶（Changqing，地名）棱（Leng，人名）禪師說：『眼睛有什麼過錯？』報慈（Bao Ci，人名）遂（Sui，人名）禪師說：『且說長慶（Changqing）禪師是領會了藥山（Yaoshan）禪師的意思，還是沒有領會藥山（Yaoshan）禪師的意思？』雪竇（Xuedou，地名）宗（Zong，人名）禪師說：『真心不動搖，教義之海澄澈明凈。運用起來如如不動，義理之光輝顯赫。正在這個時候，且說這是經書還是眼睛？如果能在這裡看得透徹，就更不用循規蹈矩地數著文字，追逐虛妄而迷失真性。如果不是這樣，牛皮穿透了還算可以，遍地髑髏又有幾人知曉？』千輝（Qianhui，人名）月（Yue，人名）禪師說：『藥山（Yaoshan）老漢雖然具有超群的眼力，也難免落入俗套。當時如果拿起經書劈頭蓋臉地打下去，保證這個僧人的疑慮立刻消除，而天下後世的僧人也不會再被故紙堆所欺騙。雖然是這樣，海闊憑魚躍，天空任鳥飛。』

遮眼看經，有誰能像藥山（Yaoshan）禪師這樣？牛皮穿透，寒氣直透骨髓。五湖四海，又有多少人知道？字跡密集，行距稀疏，總是一般。(保寧（Baoning，地名）勇（Yong，人名）禪師)

門前自有千山明月，室內本來就沒有一點塵埃。如果以為貝葉經可以遮蔽眼睛，要知道即使是清凈之地也會迷惑人。(成（Cheng，人名）枯木（Kumu，人名）禪師)

看破牛皮，徹底穿透，到頭來既沒有意義也沒有文字。問他遮蔽了誰的眼睛？梵語和唐語，總是不分。(天目（Tianmu，地名）禮（Li，人名）禪師)

你

【English Translation】 Sai. Adding frost to snow. (Referring to Zhong Shen)

Fishing in the four seas, just to catch that ferocious dragon. Like a lame turtle vying to reveal its tracks. Even if the thousand-foot fishing line has not been retracted, the mountains are still covered by the evening clouds. (Song Xian Yin)

Zong Jian Fa Lin, Volume 55 Supplement to the Buddhist Canon, Series 卍, Volume 66, No. 1297, Zong Jian Fa Lin

Zong Jian Fa Lin, Volume 56

Compiled by Jiyun Hall

Three Generations After Dajian

Yaoshan (Yaoshan, personal name) was reading a sutra. A monk asked, 'Venerable, you usually don't allow others to read sutras, why do you read them yourself?' Yaoshan (Yaoshan) said, 'I'm just trying to cover my eyes.' The monk said, 'Can I learn from you, Venerable?' Yaoshan (Yaoshan) said, 'If you read, even the leather will have to be pierced through.'

Changqing (Changqing, place name) Leng (Leng, personal name) said, 'What fault do the eyes have?' Bao Ci (Bao Ci, personal name) Sui (Sui, personal name) said, 'Tell me, did Changqing (Changqing) understand Yaoshan's (Yaoshan) meaning, or did he not understand Yaoshan's (Yaoshan) meaning?' Xuedou (Xuedou, place name) Zong (Zong, personal name) said, 'The true mind does not move, the sea of teachings is clear and bright. Using it as it is, the light of righteousness shines brilliantly. At this very moment, tell me, is it the sutra or the eyes? If you can see through this, you don't need to follow the rules and count the words, chasing after illusions and losing the true nature. If not, piercing through the leather is still acceptable, but how many people know about the skulls all over the ground?' Qianhui (Qianhui, personal name) Yue (Yue, personal name) said, 'Although the old man Yaoshan (Yaoshan) has outstanding eyesight, he inevitably falls into clichés. If he had picked up the sutra and hit him in the face, he would have guaranteed that the monk's doubts would be eliminated immediately, and the monks of the world would no longer be deceived by old papers. Even so, the sea is wide for fish to leap, and the sky is free for birds to fly.'

Covering the eyes to read the sutra, who can be like Yaoshan (Yaoshan)? Piercing through the leather, the coldness penetrates the bones. In the five lakes and four seas, how many people know? Dense characters, sparse lines, all the same. (Baoning (Baoning, place name) Yong (Yong, personal name))

There is a thousand mountains of bright moon in front of the door, and there is no dust in the room. If you think that the palm-leaf scriptures can cover your eyes, you should know that even a pure place can confuse people. (Cheng (Cheng, personal name) Kumu (Kumu, personal name))

See through the leather, pierce through completely, in the end there is neither meaning nor words. Ask him whose eyes are covered? Sanskrit and Chinese, always indistinguishable. (Tianmu (Tianmu, place name) Li (Li, personal name))

You

若學他看。牛皮真個穿。長年橫案上。字義自然圓。(橫川珙)

藥山謂云巖曰與我喚沙彌來。曰喚它來作甚麼。師曰我有個折腳鐺子要它提上挈下。曰恁么則與和尚出隻手去也。師便休。

溈山喆云。藥山老漢若不得云巖。折腳鐺子幾成廢器。大溈折腳鐺子也要諸人共出一隻手。何故。且圖古風不墜。　天寧琦云。見與師齊減師半德。見過於師方堪傳授。云巖當時也欠一著。待道我有個折腳鐺子要伊提上挈下。抽身便出。雪后始知松柏操。事難方見丈夫心。　思懶融云。云從龍。風從虎。聖人作。萬物睹。藥山傢伙分付有在。云巖諍子竭力擔承。可謂一器水傳一器。了無滲漏。山僧昔年亦有個折腳鐺子。早是七花八裂。已飏在搕𢶍堆頭了也。單單剩個無煙柴頭。祇是熏天炙地。今日拈向當陽。且貴大家知有。遂拈拂子吹一吹雲。看看。靈山火種今猶在。嫡嫡相傳古至今。　湘翁沄云。拱密明尊貴。向上回機得。左右分權。放過則二俱作家。撿點則彼此不了。山僧亦有折腳鐺子。要個勇敢漢提上挈下。或有出來道恁么與和尚出隻手。劈脊便與痛棒一頓。還會么。養子方知父慈。

藥山道頭。云巖知尾。雖然頭尾相稱。要且不識羞恥。(應庵華)

豈要共出一隻手。祇教喚著沙彌來。鐵鐺無腳

又無耳。墻下春深薺葉開。(橫川珙)

藥山一日坐次。道吾云巖侍立。師指案山上枯榮二樹問曰。枯者是。榮者是。吾曰榮者是。師曰灼然一切處光明燦爛去。又問巖。巖曰枯者是。師曰灼然一切處放教枯淡去。高沙彌忽至。師亦如是問。彌曰。枯者從它枯。榮者從它榮。師顧道吾云巖曰不是不是。

落霜黃葉作金錢。癡騃啼兒見喜歡。捉得獻娘俱道好。不知誰是哂旁觀。(海印信)

一枝榮。一枝枯。中心綠葉更扶疏。黃鶯任解千般語。免得旁人彈子無。(佛慧泉)

抹粉涂脂復裹頭。盡由行主線牽抽。鼓皮打破曲吹徹。收拾大家歸去休。(保寧勇)

說盡枯榮轉見難。沙彌平墮語言端。老僧遙指猿啼處。雲散天空月色寒。(地藏恩)

三三兩兩不相同。𢹂手行行入草中。掇轉腳頭穿繡履。何妨臘月鼓春風。(東谷光)

藥山因僧問。平田淺草。塵鹿成群。如何射得塵中主。師曰看箭。僧放身便倒。師曰侍者拖出者死漢。僧便走。師曰。弄泥團漢。有什麼限。

翠峰顯云。者僧三步雖活。五步須死。　云居元云。藥山千鈞之弩。不為鼷鼠發機。者僧帶箭出門。一死更不再活。　凈慈昌云。者僧趁得猢猻入他鬧市。藥山騎得猛虎直上高山。若作一處商量。終是遭

【現代漢語翻譯】 現代漢語譯本： 又沒有耳朵，墻下的薺菜在深春時節開放。（橫川珙）

藥山禪師有一天正在禪坐，道吾和云巖侍立在旁。藥山禪師指著案山上的一棵枯樹和一棵榮樹問道：『哪棵是枯的？哪棵是榮的？』道吾回答說：『榮的是。』藥山禪師說：『確實如此，一切處光明燦爛而去。』又問云巖，云巖回答說：『枯的是。』藥山禪師說：『確實如此，一切處放任它枯淡而去。』這時，高沙彌忽然來到，藥山禪師也這樣問他。沙彌回答說：『枯的任它枯，榮的任它榮。』藥山禪師回頭對道吾和云巖說：『不是，不是。』

落下的霜葉像金錢，天真的孩子見了非常喜歡。撿起來獻給母親都說好，不知道誰在旁邊嘲笑觀看。（海印信）

一枝榮，一枝枯，中間的綠葉更加繁茂。黃鶯任憑它說各種各樣的語言，免得旁邊的人用彈弓射它。（佛慧泉）

抹粉涂脂又包頭，完全由表演者牽線操控。鼓皮打破，曲子也吹完了，收拾收拾大家回去休息吧。（保寧勇）

說盡枯榮反而更難明白，沙彌的回答平和而恰當。老僧遙指猿猴啼叫的地方，雲散天空，月色寒冷。（地藏恩）

三三兩兩不相同，攜手緩緩走入草叢中。轉動腳尖，露出繡花鞋，即使是臘月，又何妨吹起春風。（東谷光）

藥山禪師因為有僧人問：『平坦的田野，淺淺的草地，塵鹿成群，如何射中塵中的首領？』藥山禪師說：『看箭！』僧人隨即倒地。藥山禪師說：『侍者，把這個死漢拖出去！』僧人便跑開了。藥山禪師說：『玩泥巴的傢伙，有什麼能耐？』

翠峰顯云禪師說：『這個僧人三步之內雖然活著，五步之外必定死去。』云居元禪師說：『藥山的千鈞之弩，不為鼷鼠而發射。這個僧人帶著箭出門，一死便不再復活。』凈慈昌禪師說：『這個僧人趁著猴子進入鬧市，藥山禪師騎著猛虎直上高山。如果放在一處商量，終究是遭遇。』

【English Translation】 English version: Again, there are no ears; shepherd's purse blooms deep in spring beneath the wall. (Hengchuan Gong)

One day, Yaoshan (Yakusan, a Zen master) was sitting in meditation, with Daowu (Dōgo, a Zen monk) and Yunyan (Ungo, a Zen monk) standing by his side. Yaoshan pointed to a withered tree and a flourishing tree on the table and asked: 'Which is withered? Which is flourishing?' Daowu replied: 'The flourishing one is.' Yaoshan said: 'Indeed, everywhere is bright and radiant.' He then asked Yunyan, who replied: 'The withered one is.' Yaoshan said: 'Indeed, everywhere is allowed to be withered and faded.' Suddenly, a young novice, Gao, arrived, and Yaoshan asked him the same question. The novice replied: 'Let the withered one wither, and let the flourishing one flourish.' Yaoshan turned to Daowu and Yunyan and said: 'No, no.'

Fallen frosty leaves are like golden coins; innocent children are delighted to see them. They pick them up and offer them to their mothers, who all say they are good; who knows who is watching and laughing from the sidelines? (Haiyin Xin)

One branch flourishes, one branch withers; the green leaves in the center are even more luxuriant. Let the oriole speak in a thousand ways; lest someone shoot it with a slingshot. (Fohui Quan)

Applying powder and rouge, and wrapping the head again, everything is controlled by the performer pulling the strings. The drum skin is broken, and the tune is played to the end; let's pack up and go home to rest. (Baoning Yong)

To speak exhaustively of withering and flourishing only makes it more difficult to understand; the novice's reply is peaceful and appropriate. The old monk points distantly to where the monkeys are crying; the clouds disperse in the sky, and the moonlight is cold. (Dizang En)

In twos and threes, they are not the same; hand in hand, they walk slowly into the grass. Turning the toes, revealing embroidered shoes; even in the twelfth month, what harm is there in blowing the spring breeze? (Donggu Guang)

Yaoshan asked a monk: 'In the flat fields and shallow grass, herds of dust deer gather; how can one shoot the leader in the dust?' Yaoshan said: 'Watch the arrow!' The monk immediately fell to the ground. Yaoshan said: 'Attendant, drag this dead man out!' The monk then ran away. Yaoshan said: 'A fellow who plays with mud, what ability does he have?'

Zen Master Cuifeng Xianyun said: 'This monk, though alive within three steps, will surely die beyond five steps.' Zen Master Yunju Yuan said: 'Yaoshan's thousand-pound crossbow is not fired for a tiny mouse. This monk leaves with the arrow, and one death means no resurrection.' Zen Master Jingci Chang said: 'This monk takes advantage of the monkey entering the bustling market, Yaoshan rides the fierce tiger straight up the high mountain. If they are discussed in one place, it will ultimately be an encounter.'

人撿點。　愚庵盂云。者僧置個問頭也不易得。及乎發箭。元來是個死鹿。或幸而他處飲甘露而再生。不失其為威音王始祖。乃望空作彎弓勢云。看箭。　古南門云。者僧草里藏身。立個問頭始終能荷。藥山一箭中的。怎奈射者僧不死。

塵中主。君看取。下一箭。走三步。五步若活。成群趁虎。正眼從來付獵人。高聲云。看箭。(翠峰顯)

平地飛鐵騎。弓矢不開張。好個塵中主。穿心向路旁。(佛心才)

獵人有神箭。射得塵中主。箭下便承當。跳出曹溪路。翻身蹋著上頭關。敵勝驚群瞥爾間。(圓悟勤)

馬駒出廄腰猶軟。鳳子離巢力尚微。生就玉蹄千里去。養成金翅九霄飛。(佛鑒勤)

藥山看經次。朗州刺史李翱訪。見師執經自若。殊不顧視。翱曰見面不如聞名。拂袖便出。師召刺史。翱回首。師曰刺史何貴耳賤目。翱回拱謝。因問如何是道。師以手上下指曰會么。曰不會。師曰云在青天水在瓶。翱作禮述偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘話。云在青天水在瓶。

松隱然云。我則不然。待問如何是道。但云國正天心順。官清民自安。與藥山還有優劣也無。靠拄杖。

云在青天水在瓶。丹霄把手共君行。回頭不覺寒更曉。一片紅光海上生。

【現代漢語翻譯】 現代漢語譯本： 『人撿點』（Ren Jian Dian，指人要懂得自省）。愚庵盂（Yu An Yu）說：『這個僧人提出一個問題也不容易。等到他發箭，原來是個死鹿。或許有幸在別處飲甘露而再生，也不失其為威音王（Wei Yin Wang，過去七佛之首）始祖。』於是對著天空做出拉弓的姿勢說：『看箭！』 古南門（Gu Nan Men）說：『這個僧人草里藏身，立個問題始終能夠承擔。藥山（Yao Shan，禪宗大師）一箭中的。怎奈射者僧不死。』 『塵中主（Chen Zhong Zhu，指身處世俗之人）。你看看，下一箭，走三步。五步若活，成群追趕老虎。正眼（Zheng Yan，指正確的見地）從來交付給獵人。』高聲說：『看箭！』（翠峰顯（Cui Feng Xian）） 平地上飛馳鐵騎，弓箭卻不開張。好一個塵中主，穿心倒在路旁。（佛心才（Fo Xin Cai）） 獵人有神箭，射得塵中主。箭下便承擔，跳出曹溪路（Cao Xi Lu，禪宗六祖慧能弘法之地）。翻身踩著上頭關，敵勝驚群轉眼間。（圓悟勤（Yuan Wu Qin）） 小馬駒剛出馬廄腰還軟，小鳳凰剛離巢穴力量還微弱。天生就是玉做的蹄子能行千里，養成金色的翅膀能飛上九重霄。（佛鑒勤（Fo Jian Qin）） 藥山（Yao Shan）正在看經書，朗州刺史李翱（Li Ao）來拜訪。看見藥山拿著經書，神態自若，完全不看他。李翱說：『見面不如聞名。』甩袖便要離開。藥山叫住刺史。李翱回頭。藥山說：『刺史是何貴耳賤目？』李翱拱手謝罪。於是問：『如何是道？』藥山用手指上下指了指說：『會么？』李翱說：『不會。』藥山說：『云在青天水在瓶。』李翱行禮並作偈說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘話，云在青天水在瓶。』 松隱然（Song Yin Ran）說：『我就不是這樣。等到問如何是道，只說國正天心順，官清民自安。』和藥山還有優劣之分嗎？靠著拄杖。 云在青天水在瓶，丹霄（Dan Xiao，指天空）攜手與你同行。回頭不覺寒夜將盡，一片紅光從海上升起。

【English Translation】 English version: 'Ren Jian Dian' (人撿點, meaning people should reflect on themselves). Yu An Yu (愚庵盂) said, 'It's not easy for this monk to raise a question. By the time he shoots the arrow, it turns out to be a dead deer. Perhaps, fortunately, it drinks nectar elsewhere and is reborn, without losing its status as the founding ancestor of Wei Yin Wang (威音王, the first of the past seven Buddhas).』 So he made a gesture of drawing a bow towards the sky and said, 'Watch the arrow!' Gu Nan Men (古南門) said, 'This monk hides in the grass, and can always bear the question he raises. Yao Shan (藥山, a Zen master) hits the mark with one arrow. But alas, the monk who was shot doesn't die.' 'Chen Zhong Zhu' (塵中主, meaning a person in the mundane world). Look, the next arrow, take three steps. If you live after five steps, chase tigers in groups. The true eye (正眼, meaning correct insight) has always been entrusted to the hunter.' He said loudly, 'Watch the arrow!' (Cui Feng Xian (翠峰顯)) Iron cavalry gallops on the flat ground, but bows and arrows are not drawn. What a Chen Zhong Zhu, falling pierced through the heart by the roadside. (Fo Xin Cai (佛心才)) The hunter has a magic arrow, shooting the Chen Zhong Zhu. He bears it under the arrow, jumping out of Cao Xi Road (曹溪路, where the Sixth Patriarch Hui Neng propagated the Dharma). Turning over and stepping on the top barrier, the enemy's victory startles the crowd in an instant. (Yuan Wu Qin (圓悟勤)) The colt is still soft in the waist when it leaves the stable, and the phoenix chick is still weak when it leaves the nest. Born with jade hooves, it can travel thousands of miles, and raised with golden wings, it can fly to the ninth heaven. (Fo Jian Qin (佛鑒勤)) Yao Shan (藥山) was reading scriptures when Li Ao (李翱), the governor of Langzhou, came to visit. Seeing Yao Shan holding the scriptures, looking calm and composed, and not looking at him at all. Li Ao said, 'Meeting is not as good as hearing the name.' He flicked his sleeves and was about to leave. Yao Shan called out to the governor. Li Ao turned his head. Yao Shan said, 'Governor, why do you value your ears and despise your eyes?' Li Ao bowed and apologized. Then he asked, 'What is the Dao?' Yao Shan pointed up and down with his finger and said, 'Do you understand?' Li Ao said, 'I don't understand.' Yao Shan said, 'Clouds are in the blue sky, water is in the bottle.' Li Ao bowed and composed a verse, saying, 'Refined my body into the shape of a crane, two cases of scriptures under a thousand pine trees. I came to ask about the Dao without any extra words, clouds are in the blue sky, water is in the bottle.' Song Yin Ran (松隱然) said, 'I am not like that. When asked what the Dao is, I would just say, 'The country is righteous, and the heart of heaven is in accordance, the officials are honest, and the people are at peace.' Is there any difference between that and Yao Shan?' Leaning on his staff. Clouds are in the blue sky, water is in the bottle, hand in hand with you in the Dan Xiao (丹霄, the sky). Turning back, I don't realize that the cold night is about to end, and a red light rises from the sea.

(圓通仙)

隴西賢相登藥嶠。云在青天水在瓶。風靜云消空獨露。天門玉女不曾扃。(天寧璉)

云在青天水在瓶。眼光隨指落深坑。溪花不奈霜風苦。說甚深深海底行。(張無盡)

即今非見面。昔日不聞名。一句添三句。篇章讀不成。(西巖惠)

云在青天水在瓶。平生肝膽向人傾。真金自有真金價。終不和沙賣與人。(北海心)

貴耳而賤目。背手抽金鏃。仰面看青天。箭過新羅國。(弁山阡)

撥草瞻風不奈何。深山有道要經過。祇因貴耳而賤目。引得全身入草窠。(毒庵常)

藥山看經次。百巖曰和尚休猱人好。師置經曰日色早晚。曰正當午。師曰猶有者個文彩在。曰某甲無亦無。師曰汝太煞聰明。曰。某甲祇恁么。和尚如何。師曰。我跛跛挈挈。百丑千拙。且恁么過。

乍上青巒望曉峰。山青雲白水溶溶。不知隔岸深花里。出一重兮又一重。(頻吉祥)

藥山因園頭栽菜次。師曰。栽即不障汝栽。但莫教根生。曰既不教根生。頭大眾吃甚麼。師曰汝還有口么。頭無對。

大家相聚吃莖齏。喚作莖齏地獄因。不是與人難共住。都緣緇素要分明。(神鼎揆)

藥山與云巖遊山。腰間刀響。巖曰什麼作聲。師抽刀驀口作斫勢。

大鵬無伴過天池。獅子將兒絕後隨。崑崙觸犯歸行路。一吼吞云萬象馳。(投子青)

藥山採薪歸。僧指腰下刀曰。鳴剝剝底是個甚麼。師㧞刀作斫勢。僧忽悟。

鳴剝剝兮都漏泄。霜刀原是并州鐵。斫著堂前露柱腰。石人頂上流鮮血。(法舟濟)

藥山因云巖參。問甚處來。曰百丈。師曰百丈有何言句。曰尋常道我有一句子百味具足。師曰。咸則鹹味。淡則淡味。不咸不淡是常味。作么生是百味具足底句子。巖無對。師曰怎奈目前生死何。曰目前無生死。師曰在百丈多少時。曰二十年。師曰。二十年在百丈。俗氣也不除。

行盡千峰路渺茫。肯歸方憶舊雲房。貪尋古調單于曲。暨錯邊笳一韻長。(投子青)

快贏祖父舊田園。竹引清風夾水源。因憶昔年荷簣處。桑麻雞犬總依然。(南庵依)

鄧州丹霞天然禪師(石頭遷嗣)

參石頭。執役三載。忽一日頭告眾曰。來日刬佛殿前草。至來日。大眾各備鍬钁。獨師以盆盛水沐頭。于頭前長跪。頭見而笑之便與剃髮。又為說戒。師掩耳而出。

石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹。(谷源道)

丹霞于慧林寺。遇天寒。取木佛燒火向。院主呵曰何得燒我木佛。師以杖子撥灰曰吾

【現代漢語翻譯】 現代漢語譯本： 大鵬鳥獨自飛過天池，沒有同伴。 獅子將幼崽推下懸崖，讓其自生自滅，斷絕後代。 （修行者）像崑崙山一樣觸犯了戒律，又回到了修行的道路上。 （一旦頓悟）如雄獅一吼，聲震如雲，萬物都為之奔騰。（投子青） 藥山禪師採薪歸來，有僧人指著他腰間的刀說：『發出鳴剝剝聲音的是什麼？』藥山禪師拔刀作砍的姿勢，僧人忽然領悟。 鳴剝剝的聲音啊，全都泄露了天機。 這把霜刀原來是并州出產的鐵。 一刀砍在堂前的露柱上， 石人的頭頂流出了鮮血。（法舟濟） 藥山禪師因為云巖禪師來參訪，問他從哪裡來。云巖禪師說從百丈禪師那裡來。藥山禪師問：『百丈禪師有什麼言語開示？』云巖禪師說：『百丈禪師尋常說道，我有一句話，百味俱足。』藥山禪師說：『咸就是鹹味，淡就是淡味，不咸不淡是常味。怎麼才是百味俱足的那句話？』云巖禪師無言以對。藥山禪師說：『如何是眼前的生死大事？』云巖禪師說：『眼前沒有生死。』藥山禪師說：『你在百丈禪師那裡多少時間了？』云巖禪師說：『二十年。』藥山禪師說：『二十年在百丈禪師那裡，俗氣還是沒有去除。』 走遍千山萬嶺，路途渺茫。 肯回頭時才憶起舊時的雲房。 貪戀尋覓古老的單于樂調， 以至錯把邊塞的胡笳當成悠揚的樂章。（投子青） 很快就能贏回祖父的舊田園， 翠竹引來清風，兩旁夾著清澈的源泉。 因此憶起昔年肩挑背扛的情景， 桑樹、麻田、雞鳴、犬吠，一切都還是老樣子。（南庵依） 鄧州丹霞天然禪師（石頭遷嗣） 參拜石頭禪師，服勞役三年。忽然有一天，丹霞禪師告訴眾人說：『明天鏟佛殿前的草。』到了第二天，大眾各自準備了鍬和鋤頭。只有丹霞禪師用盆盛水洗頭，在石頭禪師面前長跪。石頭禪師看見了，笑著給他剃了發，又要為他說戒。丹霞禪師捂著耳朵跑了出去。 石頭禪師剷草是爲了考驗英雄豪傑， 懵懂的丹霞禪師眼力不高。 如果懂得轉身走活路， 至今也不至於連累後輩。（谷源道） 丹霞禪師在慧林寺，遇到天寒，取木佛燒火取暖。院主呵斥道：『怎麼能燒我的木佛？』丹霞禪師用棍子撥開灰燼說：『我燒的是舍利。』院主說：『哪裡有舍利？』丹霞禪師說：『既然沒有舍利，燒了也無妨。』院主無言以對。

【English Translation】 English version: A roc flies alone across the Heavenly Lake, without a companion. (Roc: a giant mythical bird) A lion pushes its cubs off a cliff, letting them live or die on their own, severing its lineage. (A practitioner) like Mount Kunlun, violates the precepts, and then returns to the path of practice. (Kunlun: a mythical mountain) (Once enlightened) like a lion's roar, the sound shakes like clouds, and all things rush forth. (Touzi Qing) Yaoshan (Yaoshan: a Zen master) returned from gathering firewood. A monk pointed to the knife at his waist and said, 'What is that making the 'ming bo bo' sound?' Yaoshan drew his knife and made a chopping gesture, and the monk suddenly understood. The 'ming bo bo' sound, ah, it all leaks the secret. This frosty knife is originally iron from Bingzhou. With one chop, it lands on the pillar in front of the hall, And fresh blood flows from the top of the stone man. (Fazhou Ji) Yaoshan asked Yunyan (Yunyan: a Zen master) who came to visit, 'Where do you come from?' Yunyan said, 'From Baizhang (Baizhang: a Zen master).' Yaoshan asked, 'What words of instruction does Baizhang have?' Yunyan said, 'Baizhang often says, 'I have a sentence that is complete with all flavors.' Yaoshan said, 'Salty is the salty taste, bland is the bland taste, neither salty nor bland is the ordinary taste. What is that sentence that is complete with all flavors?'' Yunyan was speechless. Yaoshan said, 'What about the great matter of life and death before your eyes?' Yunyan said, 'There is no life and death before my eyes.' Yaoshan said, 'How long have you been with Baizhang?' Yunyan said, 'Twenty years.' Yaoshan said, 'Twenty years with Baizhang, and the worldly air is still not removed.' Having traveled through thousands of mountains, the road is vast and indistinct. Only when willing to return do you remember the old cloud dwelling. Greedily seeking the ancient tune of the Xiongnu, To the point of mistaking the border reed pipe for a long and melodious piece. (Touzi Qing) Soon you will win back your grandfather's old fields, Green bamboo leads the clear wind, flanked by clear springs. Therefore, I recall the scene of carrying burdens on my shoulders in the past, The mulberry trees, hemp fields, crowing chickens, and barking dogs are all still the same. (Nan'an Yi) Dengzhou Danxia Tianran (Danxia Tianran: a Zen master) (Successor of Shitou Qian) He visited Shitou (Shitou: a Zen master) and served for three years. Suddenly one day, Danxia told the assembly, 'Tomorrow, clear the grass in front of the Buddha hall.' The next day, the assembly each prepared hoes and shovels. Only Danxia used a basin to hold water and wash his head, kneeling before Shitou. Shitou saw this and laughed, then shaved his head and was about to give him the precepts. Danxia covered his ears and ran out. Shitou clearing the grass was to test heroes, The ignorant Danxia's eyes were not high. If you understand how to turn around and walk the living path, You would not burden your descendants to this day. (Guyuan Dao) Danxia was at Huilin Temple (Huilin Temple: a temple). Encountering cold weather, he took a wooden Buddha and burned it for warmth. The abbot scolded, 'How can you burn my wooden Buddha?' Danxia stirred the ashes with a stick and said, 'I am burning for relics.' The abbot said, 'Where are the relics?' Danxia said, 'Since there are no relics, it doesn't matter if it's burned.' The abbot was speechless.

燒取捨利。曰木佛何有舍利。師曰。既無舍利。更取兩尊燒。院主自後眉須墮落。

投子青雲。不會作客。勞煩主人。　大寧寬因僧問。丹霞燒木佛。為甚院主眉須墮落。寧云。賊不打貧家。　保寧勇云。院主眉須墮落即且置。丹霞眉毛還在也無。若也見得。與古佛同參。若也不見。切忌撥無因果。　寶峰文云。丹霞燒木佛。院主眉須落。驀拈拄杖云。不是木佛。擲下拄杖云。誰敢燒你。擬即眉須落。不擬又且如何。高聲云。行者拈起拄杖。　東禪岳雲。古人做處。今人合知。如展一面早纛旗。殺一有罪而天下咸服。如其無罪。法亦難施。直饒千聖出頭來。安排一字也不得。　天童華云。諸方商量道。院主忽起疑心而致斯禍。又云院主天寒不與丹霞火向。致令燒卻木佛。殊不知院主買鐵得金一場富貴。　云峰璇因僧問。丹霞燒木佛。為甚院主眉須墮落。峰云。一人傳虛萬人傳實。云與么則不落也。峰云兩重公案。云學人未曉特申請益。峰云筠袁䖍吉頭上插筆。　靈隱岳雲。大小丹霞向深村裡失卻一隻眼。院主也是如蟲御木偶爾成文。光孝門下也無木佛得燒。祇有一星無煙火。直是難近旁。擬之則燎卻面門。諸人須是退步看。驀地冷灰里豆爆。驚天動地。直教佛祖救不得。　福嚴容云。丹霞通身是個大火聚。不惟

【現代漢語翻譯】 現代漢語譯本： 燒掉木頭做的佛像，然後取出舍利（śarīra，佛教徒供奉的佛、菩薩、羅漢等高僧火化后的遺骨或遺物）。有人問：『木頭做的佛像怎麼會有舍利呢？』丹霞（Dānxiá，唐代禪師）說：『既然沒有舍利，那就再拿兩尊（木佛）來燒。』 寺院主持（院主）之後眉毛和鬍鬚都脫落了。

投子青雲（Tóuzǐ Qīngyún，禪師）說：『不會做客人，勞煩主人了。』 大寧寬（Dàníng Kuān，禪師）因僧人問：『丹霞燒木佛，為什麼院主眉須會脫落？』 大寧寬說：『強盜不打貧窮的家。』 保寧勇（Bǎoníng Yǒng，禪師）說：『院主眉須脫落暫且不論，丹霞的眉毛還在嗎？如果能明白這一點，就能與古佛一同參悟。如果不能明白，切記不要否定因果。』 寶峰文（Bǎofēng Wén，禪師）說：『丹霞燒木佛，院主眉須落。』 隨即拿起拄杖說：『這不是木佛。』 扔下拄杖說：『誰敢燒你？想燒就會眉須脫落。不想燒又該如何？』 高聲說：『行者拿起拄杖。』

東禪岳（Dōngchán Yuè，禪師）說：『古人所做的事情，今人應當明白。就像展開一面早纛旗（zǎodàoqí，古代軍隊中用以指揮的旗幟），殺死一個有罪的人而天下都信服。如果他沒有罪，那麼刑法也難以施行。即使千聖（qiānshèng，指眾多的聖人）出現，也安排不了一個字。』 天童華（Tiāntóng Huá，禪師）說：『各方議論說，院主忽然起了疑心才導致這樣的禍事。又說院主因為天冷不給丹霞提供取暖的火，才導致（丹霞）燒掉了木佛。卻不知道院主這是買鐵得到了金子，是一場富貴。』

云峰璇（Yúnfēng Xuán，禪師）因僧人問：『丹霞燒木佛，為什麼院主眉須脫落？』 云峰璇說：『一人傳虛，萬人傳實。』 僧人問：『這麼說就不會脫落了？』 云峰璇說：『這是兩重公案。』 僧人說：『學人還不明白，特來申請指教。』 云峰璇說：『筠州、袁州、虔州、吉州的人頭上插筆（形容賣弄文才）。』

靈隱岳（Língyǐn Yuè，禪師）說：『丹霞這個老傢伙在深山鄉村裡失去了一隻眼睛。院主也像是蟲子蛀木頭，偶爾形成了花紋。光孝寺門下也沒有木佛可以燒。只有一點無煙的火，實在是難以接近。想要靠近就會燒到臉。各位需要退一步看。忽然間冷灰里豆子爆裂，驚天動地，即使佛祖也救不了。』 福嚴容（Fúyán Róng，禪師）說：『丹霞全身都是一個大火聚，不只是……』

【English Translation】 English version: He burned a wooden Buddha to retrieve relics (śarīra, cremated remains or objects left behind by eminent monks such as Buddhas, Bodhisattvas, and Arhats, which are venerated by Buddhists). Someone asked: 'How can a wooden Buddha have relics?' The master (Dānxiá, a Chan master of the Tang Dynasty) said: 'Since there are no relics, then take two more (wooden Buddhas) to burn.' After this, the abbot (院主) of the monastery lost his eyebrows and beard.

Tóuzǐ Qīngyún (禪師) said: 'He doesn't know how to be a guest, troubling the host.' Dàníng Kuān (禪師) asked a monk: 'Dānxiá burned a wooden Buddha, why did the abbot's eyebrows and beard fall out?' Dàníng Kuān said: 'Thieves don't rob poor families.' Bǎoníng Yǒng (禪師) said: 'Let's put aside the abbot's eyebrows and beard falling out for now. Does Dānxiá still have eyebrows? If you can see this, you can contemplate with the ancient Buddhas. If you can't see it, be careful not to deny cause and effect.' Bǎofēng Wén (禪師) said: 'Dānxiá burned a wooden Buddha, the abbot's eyebrows and beard fell out.' He then picked up his staff and said: 'This is not a wooden Buddha.' He threw down the staff and said: 'Who dares to burn you? If you try, your eyebrows and beard will fall out. If you don't try, then what?' He said loudly: 'The practitioner picks up the staff.'

Dōngchán Yuè (禪師) said: 'What the ancients did, people today should understand. It's like unfurling an early banner (zǎodàoqí, a flag used for command in ancient armies), killing one guilty person and the whole world is convinced. If he is not guilty, then the law is difficult to implement. Even if a thousand sages (qiānshèng, referring to numerous sages) appeared, they couldn't arrange even one word.' Tiāntóng Huá (禪師) said: 'Various parties are discussing that the abbot suddenly became suspicious, which led to this disaster. It is also said that the abbot did not provide Dānxiá with fire to warm himself because it was cold, which led to (Dānxiá) burning the wooden Buddha. But they don't know that the abbot bought iron and got gold, a great fortune.'

Yúnfēng Xuán (禪師) asked a monk: 'Dānxiá burned a wooden Buddha, why did the abbot's eyebrows and beard fall out?' Yúnfēng Xuán said: 'One person spreads a rumor, ten thousand people believe it.' The monk asked: 'So then they won't fall out?' Yúnfēng Xuán said: 'This is a double case.' The monk said: 'This student doesn't understand yet, and specially asks for instruction.' Yúnfēng Xuán said: 'People from Yun, Yuan, Qian, and Ji prefectures stick pens in their heads (describing showing off literary talent).'

Língyǐn Yuè (禪師) said: 'That old fellow Dānxiá lost an eye in a remote mountain village. The abbot is also like a worm eating wood, occasionally forming patterns. There are no wooden Buddhas to burn under the Guangxiao Temple. There is only a spark of smokeless fire, which is really difficult to approach. If you try to get close, you will burn your face. Everyone needs to take a step back and look. Suddenly, beans explode in the cold ashes, shaking the heavens and the earth, even the Buddhas can't save you.' Fúyán Róng (禪師) said: 'Dānxiá's whole body is a great fire mass, not only...'

訶他眉須墮落。設使讚他亦當眉須墮落。為什麼𠰒。丈夫造作。不落凡調。　平陽忞云。丹霞燒木佛。犀因玩月紋生角。院主眉須落。像被雷轟花入牙。驀拈拄杖畫一畫云。不得動著。動著三十棒。　黃檗琦云。丹霞迸出星火。非但帶累院主。直得盡大地人眉須墮落。何故。寒則普天寒。熱則普天熱。　神鼎澤云。人人盡道院主落卻眉須。殊不知丹霞打失鼻孔。喝一喝云。者里動著一莖毛。雖是善因還招惡果。　金粟元云。丹霞燒木佛。無端無端。院主墮鬚眉。生受生受。雖然彼此分明。未免使人妄猜亂卜。拈拄杖云。木佛在者里。卓一下云。燒卻了也。擲下云。大家照顧眉毛好。　南山寶云。禍不入慎家之門。　法林音云。院主落節處。瞞丹霞不得。丹霞落節處。瞞院主不得。雖然如是。仁義道中。

古巖苔閉冷侵扉。飛者驚危走者迷。夜深寒爇汀洲火。失曉漁家忙自疑。(投子青)

雪擁巖扉凍不春。一尊木佛劈為薪。眼睛動處眉毛落。為謗如來正法輪。(張無盡)

覿面難藏向上機。家風千古為人施。銀山鐵壁重重透。賴有丹霞院主知。(楚方安)

橫行私路。乍赴公筵。幞頭腳短。腰帶夸圓。不是伴郎來勸酒。誤他年少覓青氈。(月堂昌)

彭祖八百乞延壽。秦皇登位更求仙

【現代漢語翻譯】 現代漢語譯本： 如果訶他（Katha，此處指假設的人）的眉毛和鬍鬚脫落了，即使讚美他，他的眉毛和鬍鬚也還是會脫落。為什麼呢？因為這是人為造作的結果，不符合自然的規律。平陽忞（Pingyang Min，人名）說：丹霞（Danxia，人名）燒木佛，犀牛因為玩賞月亮而使角上生出紋路，院主的眉毛和鬍鬚脫落，大象被雷擊中而使牙齒長出花紋。說完，拿起拄杖畫了一下，說：『不得觸動它，觸動它就打三十棒。』黃檗琦（Huangbo Qi，人名）說：丹霞迸發出星火，不僅連累了院主，還使得整個大地的人的眉毛和鬍鬚都脫落了。為什麼呢？因為寒冷時整個天下都寒冷，炎熱時整個天下都炎熱。神鼎澤（Shending Ze，人名）說：人人都說院主脫落了眉毛和鬍鬚，卻不知道丹霞打掉了他的鼻孔。喝一聲說：『這裡觸動一根毫毛，即使是善因也會招來惡果。』金粟元（Jin Su Yuan，人名）說：丹霞燒木佛，真是無端無故；院主脫落眉毛和鬍鬚，真是自作自受。雖然彼此分明，但難免使人妄加猜測。拿起拄杖說：『木佛在這裡。』卓地一下說：『燒掉了。』放下拄杖說：『大家照顧好自己的眉毛吧。』南山寶（Nanshan Bao，人名）說：災禍不會進入謹慎之人的家門。法林音（Falin Yin，人名）說：院主露出破綻的地方，瞞不過丹霞；丹霞露出破綻的地方，瞞不過院主。雖然如此，但還在仁義的範疇之內。

古老的巖石被苔蘚封閉，寒冷侵襲著門扉，飛翔的鳥兒驚恐，奔跑的野獸迷路。夜深時，寒冷點燃了水邊的洲渚，天亮時，漁民們忙碌著，各自疑惑。（投子青，Touzi Qing，人名）

雪覆蓋著巖石的門扉，寒冷無法帶來春天，一尊木佛被劈成柴火。眼睛一動，眉毛就脫落，這是因為誹謗如來的正法輪。（張無盡，Zhang Wujin，人名）

當面難以隱藏向上之心，家風千古以來都在為人施捨。銀山鐵壁重重穿透，幸虧有丹霞和院主知道。（楚方安，Chu Fang'an，人名）

橫行於私人的道路，突然參加公共的宴席。幞頭的腳很短，腰帶誇張地圓。不是伴郎來勸酒，而是耽誤了年輕人尋找青氈。（月堂昌，Yuetang Chang，人名）

彭祖活了八百歲還乞求延長壽命，秦始皇登上皇位后更加尋求仙丹。

【English Translation】 English version: If Katha's (Katha, here referring to a hypothetical person) eyebrows and beard fall off, even if you praise him, his eyebrows and beard will still fall off. Why? Because it is an artificial creation, not in accordance with the laws of nature. Pingyang Min (Pingyang Min, a person's name) said: Danxia (Danxia, a person's name) burns a wooden Buddha, the rhinoceros grows patterns on its horn because it admires the moon, the abbot's eyebrows and beard fall off, and the elephant is struck by lightning and flowers grow on its teeth. After speaking, he picked up his staff and drew a line, saying: 'Do not touch it, if you touch it, you will be beaten thirty times.' Huangbo Qi (Huangbo Qi, a person's name) said: Danxia burst out with sparks, not only implicating the abbot, but also causing the eyebrows and beards of people all over the earth to fall off. Why? Because when it is cold, the whole world is cold, and when it is hot, the whole world is hot. Shending Ze (Shending Ze, a person's name) said: Everyone says that the abbot's eyebrows and beard have fallen off, but they do not know that Danxia has knocked off his nostrils. He shouted: 'If you touch a single hair here, even a good cause will bring about bad consequences.' Jin Su Yuan (Jin Su Yuan, a person's name) said: Danxia burns a wooden Buddha, truly for no reason; the abbot's eyebrows and beard fall off, truly self-inflicted. Although they are clearly distinct from each other, it is inevitable that people will make wild guesses. He picked up his staff and said: 'The wooden Buddha is here.' He struck the ground and said: 'It's burned.' He put down his staff and said: 'Everyone, take care of your eyebrows.' Nanshan Bao (Nanshan Bao, a person's name) said: Misfortune does not enter the home of the cautious. Falin Yin (Falin Yin, a person's name) said: The place where the abbot reveals his flaws cannot be hidden from Danxia; the place where Danxia reveals his flaws cannot be hidden from the abbot. Even so, it is still within the realm of benevolence and righteousness.

Ancient rocks are closed off by moss, coldness invades the doors, flying birds are frightened, and running beasts are lost. In the deep of night, the cold ignites the sandbanks by the water, and at dawn, the fishermen are busy, each with their own doubts. (Touzi Qing, Touzi Qing, a person's name)

Snow covers the rocky doors, and coldness cannot bring spring. A wooden Buddha is split into firewood. When the eyes move, the eyebrows fall off. This is because of slandering the True Dharma Wheel of the Tathagata. (Zhang Wujin, Zhang Wujin, a person's name)

It is difficult to hide the upward mind when face to face, and the family tradition has been giving to people for thousands of years. Silver mountains and iron walls are penetrated layer upon layer, thanks to Danxia and the abbot knowing. (Chu Fang'an, Chu Fang'an, a person's name)

Walking rampant on private roads, suddenly attending public banquets. The feet of the turban are short, and the belt is exaggeratedly round. It is not the best man coming to offer wine, but delaying the young man from seeking a green felt. (Yuetang Chang, Yuetang Chang, a person's name)

Pengzu lived to be eight hundred years old and still begged for longevity, and Qin Shihuang sought elixirs even more after ascending the throne.

。昨向天津橋上過。石崇猶自送窮船。(文殊道)

丹霞燒木佛。院主眉須落。彎弓射尉遲。須是金牙作。(無相范)

荒院天寒燒木佛。一堆紅𦦨對枯床。渾身終夜烘烘暖。罪過難教院主當。(橫川珙)

華君棄金如棄土。管公鋤土不鋤金。誵訛止有毫釐易。高下千秋分至今。(西遁超)

南山燒炭北山紅。那借陰陽造化功。烈𦦨亙天避不得。錯教人恨五更風。(法林音)

丹霞訪忠國師。值國睡次。乃問侍者國師在否。曰。在即在。祇是不見客。師曰太深遠生。曰。莫道上座。佛眼也覷不見。師曰。龍生龍子。鳳生鳳兒。便出。國師睡起。侍者舉前話。國乃打侍者二十棒趁出院。師聞嘆曰。不謬為南陽國師。

天童華云。侍者吃棒出院。千載一時歸宗。豈免眼熱。丹霞固雖好手。怎奈落在國師網子里。諸人還辨得么。茍或未然。猶握金鞭問歸客。夜深誰共禦街行。　徑山䇿云。國師幸自高眠。侍者播揚家醜。不因多口丹霞。怎見國師哮吼。敢問大眾。國師既在。為什麼不見客。曏者里看得破。非惟知侍者落節。亦見自己有出身之路。雖然如是。莫將閑學解。埋沒祖師心。　天奇瑞雲。丹霞祇知其一不知其二。侍者祇知其二不知其一。通該二十棒。可惜放過。且道國師眼在什

【現代漢語翻譯】 現代漢語譯本

『昨天我走過天津橋，石崇（人名，西晉富豪）還在用船送走窮神。』（文殊道） 『丹霞（唐代禪師）焚燒木佛，院主的眉毛鬍鬚都被燒落。拉弓射向尉遲（唐代大將），必須用金牙來製作弓箭。』（無相范） 『荒涼的寺院，天氣寒冷，焚燒木佛。一堆紅紅的火焰對著破舊的床。渾身整夜都烘烘暖和，罪過卻難以讓院主承擔。』（橫川珙） 『華君（人名）丟棄金錢如同丟棄泥土，管公（人名）鋤地只鋤土不鋤金。差錯只在毫釐之間，高下之分卻延續了千年至今。』（西遁超） 『南山燒炭，北山映紅。哪裡需要藉助陰陽造化的功勞？猛烈的火焰照耀天空無法躲避，錯誤地讓人怨恨五更時的風。』（法林音） 『丹霞（唐代禪師）拜訪忠國師（唐代禪師），正趕上國師睡覺。於是問侍者國師在不在。侍者說：『在，是在，只是不見客。』丹霞說：『太深遠了。』侍者說：『不要說上座您，佛眼也看不見。』丹霞說：『龍生龍子，鳳生鳳兒。』便離開了。國師睡醒后，侍者說了之前的事情。國師打了侍者二十棒，把他趕出寺院。丹霞聽後感嘆道：『不愧是南陽國師。』 天童華云（禪師）：『侍者吃棒出院，千載難逢的歸宗（禪宗術語）機會，終究免不了眼紅。丹霞固然是好手，怎奈落在了國師的網裡。』各位還辨別得出來嗎？如果還不能，就像拿著金鞭詢問歸來的客人，深夜裡和誰一起在御街上行走？ 徑山䇿云（禪師）：『國師幸好自己高枕無憂，侍者卻宣揚家醜。不是因為多嘴的丹霞，怎麼能見到國師的怒吼？』敢問各位，國師既然在，為什麼不見客？向這裡看得破，不僅知道侍者失職，也看到自己有出路。雖然如此，不要用空洞的學理解釋，埋沒了祖師的心意。 天奇瑞雲（禪師）：『丹霞只知其一不知其二，侍者只知其二不知其一。通通該打二十棒，可惜放過了。』且說國師的眼睛在哪裡？

【English Translation】 English version

'Yesterday I passed over Tianjin Bridge, and Shi Chong (a wealthy man in the Western Jin Dynasty) was still sending away the god of poverty by boat.' (Wen Shu said) 'Danxia (a Chan master of the Tang Dynasty) burned a wooden Buddha, and the abbot's eyebrows and beard were burned off. Drawing a bow to shoot Yuchi (a great general of the Tang Dynasty), it must be made with golden teeth.' (Wu Xiang Fan) 'In the desolate temple, the weather is cold, burning a wooden Buddha. A pile of red flames faces the dilapidated bed. The whole body is warm all night, but the abbot can hardly bear the sin.' (Hengchuan Gong) 'Hua Jun (a person's name) discarded money like discarding dirt, and Guan Gong (a person's name) only hoed dirt and not gold. The difference is only a hair's breadth, but the distinction between high and low has continued for thousands of years.' (Xi Dun Chao) 'The south mountain burns charcoal, and the north mountain reflects red. Where is the need to borrow the merit of yin and yang creation? The fierce flames illuminate the sky and cannot be avoided, mistakenly causing people to hate the five-watch wind.' (Fa Lin Yin) 'Danxia (a Chan master of the Tang Dynasty) visited National Teacher Zhong (a Chan master of the Tang Dynasty), just as the National Teacher was sleeping. So he asked the attendant if the National Teacher was in. The attendant said, 'He is in, but he doesn't see guests.' Danxia said, 'Too profound.' The attendant said, 'Don't say you, even the Buddha's eyes can't see him.' Danxia said, 'Dragons give birth to dragon sons, and phoenixes give birth to phoenix daughters.' Then he left. After the National Teacher woke up, the attendant told him what had happened before. The National Teacher beat the attendant twenty times and drove him out of the temple. Danxia sighed after hearing this, 'Worthy of being National Teacher of Nanyang.' Tian Tong Hua Yun (a Chan master) said: 'The attendant was beaten and left the temple, a once-in-a-thousand-years opportunity to return to the source (a Chan term), but he couldn't help but be jealous. Danxia is indeed a good hand, but he fell into the National Teacher's net.' Can you all discern it? If not, it's like asking the returning guest with a golden whip, who is walking on the imperial street with you in the deep night? Jing Shan Ce Yun (a Chan master) said: 'The National Teacher was fortunate to be sleeping soundly, but the attendant publicized the family's shame. If it weren't for the talkative Danxia, how could we see the National Teacher's roar?' May I ask everyone, since the National Teacher is in, why doesn't he see guests? If you can see through this, you not only know that the attendant has failed in his duty, but also see that you have a way out. Even so, don't use empty learning to explain it, burying the intention of the ancestral master. Tian Qi Rui Yun (a Chan master) said: 'Danxia only knows one thing but not the other, and the attendant only knows the other but not the one. They should all be beaten twenty times, but it's a pity they were let go.' And where are the National Teacher's eyes?

么處。復云。待汝吃了棒向汝道。　鳳山啟云。丹霞還曾相見國師么。　靈峰靈云。丹霞向碧洞狂歌。國師在玉壺大醉。若非侍者放憨。怎見汗馬功高。　雲中鳳云。國師雖則好手。也是夢後作主。丹霞慣嚮明中作竊。未免落在侍者圈圚里。且道侍者吃棒。還是賞還是罰。

牙床高枕獨忘年。不意春花落檻前。可恨遊蜂胡亂采。至今趕向草堤邊。(林野奇)

孤月照。曉風吹。深秋危露濕荷衣。亂疊溪邊楊柳影。漁舟不礙更垂絲。(大戲燈)

宋君明可察秋毫。拈出軒轅魂欲消。截斷鼎臣三寸舌。更何人敢緒叨叨。(眉浪滄)

禿爪南陽老臥龍。綸巾羽扇自從容。東風借得無多子。要見王師不戰功。(法林音)

丹霞參馬祖。路逢一老人與一童子。師問公住何處。老人曰上是天下是地。師曰忽遇天崩地陷又作么生。老人曰蒼天蒼天。童子噓一聲。師曰非父不生其子。老人與童子便入山去。

正覺顯云。上是天下是地。不妨聰明。蒼天蒼天。隨語生解。是父是子褒貶分明。噓一聲。卻較些子。　天目律云。丹霞者漢向老人手裡納敗闕。末後雖解道非父不生其子。也是破皮鞋硬掙。當時見道上是天下是地。何不向道者野狐精元來祇在者里。老人童子雖有裂土分茅之作。也祇得拱手歸

【現代漢語翻譯】 現代漢語譯本： 某處。又說：『等你吃了棒子再告訴你。』鳳山啟說：『丹霞還曾與國師相見嗎？』靈峰靈云說：『丹霞在碧洞放聲高歌，國師在玉壺裡大醉。如果不是侍者顯露憨態，怎能見到汗馬功勞？』雲中鳳說：『國師雖然是高手，也是夢醒后才做主。丹霞習慣在明處偷竊，難免落在侍者的圈套里。』那麼，侍者吃棒，是賞還是罰？

高枕牙床，獨自忘記了歲月。不料春天的花朵落到欄桿前。可恨的遊蜂胡亂採蜜，至今還在追趕到草堤邊。（林野奇）

孤月照耀，曉風吹拂。深秋的寒露打濕了荷葉。溪邊的楊柳影子雜亂地重疊，漁船不妨礙垂下的絲線。（大戲燈）

宋君的明察可以洞察秋毫。拈出軒轅，魂魄都快要消散。截斷鼎臣的三寸舌頭，還有誰敢多嘴饒舌？（眉浪滄）

光禿禿的爪牙，南陽的老臥龍。頭戴綸巾，手搖羽扇，多麼從容。憑藉東風借來不多兵力，要看到王師不戰而勝的功勞。（法林音）

丹霞參拜馬祖，路上遇到一位老人和一個童子。丹霞問：『老人家住在哪裡？』老人說：『上是天，下是地。』丹霞說：『忽然遇到天崩地陷又該怎麼辦？』老人說：『蒼天啊蒼天。』童子噓了一聲。丹霞說：『不是父親生不出這樣的兒子。』老人和童子便進山去了。

正覺顯說：『上是天，下是地。』不妨聰明。『蒼天蒼天。』隨著話語產生理解。『是父是子』褒貶分明。『噓一聲。』卻稍微好一些。天目律說：丹霞這個人，向老人手裡認輸。最後雖然懂得說『不是父親生不出這樣的兒子』，也是破皮鞋硬撐。當時見到說『上是天，下是地』，為什麼不直接說『野狐精原來就在這裡』。老人童子即使有裂土分茅的功勞，也只能拱手歸順。

【English Translation】 English version: Somewhere. Again, he said, 'I'll tell you after you've been beaten with the stick.' Fengshan Qi said, 'Did Danxia ever meet the National Teacher?' Lingfeng Lingyun said, 'Danxia sang wildly in the Bixue Cave, and the National Teacher was drunk in the Jade Pot. If it weren't for the attendant's foolishness, how could we see the great achievements?' Yunzhong Feng said, 'Although the National Teacher is a master, he only takes charge after waking up from a dream. Danxia is used to stealing in the open, and inevitably falls into the attendant's trap.' So, is the attendant's beating a reward or a punishment?

Pillowing high on the bed, forgetting the years alone. Unexpectedly, spring flowers fall in front of the railing. Hateful wandering bees gather honey indiscriminately, still chasing after the grassy embankment. (Lin Yeqi)

The lonely moon shines, the morning breeze blows. The autumn dew wets the lotus leaves. The shadows of the willows by the stream are chaotically layered, and the fishing boat does not hinder the hanging silk. (Da Xi Deng)

Lord Song's discernment can perceive the finest details. Picking out Xuanyuan, his soul is about to dissipate. Cutting off the three-inch tongue of the minister, who else would dare to be verbose? (Meilang Cang)

Bald claws, the old Crouching Dragon of Nanyang. Wearing a turban and waving a feather fan, how composed. Relying on the east wind to borrow a small number of troops, wanting to see the king's army achieve victory without fighting. (Falin Yin)

Danxia visited Mazu, and on the road, he met an old man and a child. Danxia asked, 'Where does the old man live?' The old man said, 'Above is heaven, below is earth.' Danxia said, 'What should I do if the sky collapses and the earth sinks?' The old man said, 'Heaven, oh heaven.' The child sighed. Danxia said, 'A father cannot give birth to such a son.' The old man and the child then went into the mountains.

Zhengjue Xian said, 'Above is heaven, below is earth.' It doesn't hurt to be clever. 'Heaven, oh heaven.' Understanding arises with the words. 'Father and son' are clearly distinguished. 'A sigh.' is slightly better. Tianmu Lu said, 'Danxia, this person, admits defeat to the old man. Although he finally understood to say 'A father cannot give birth to such a son,' it is still a broken shoe trying to hold on. At that time, seeing him say 'Above is heaven, below is earth,' why not directly say 'The wild fox spirit is originally here.' Even if the old man and the child have the merit of dividing the land, they can only surrender with folded hands.'

降。　法林音云。當時待伊云蒼天蒼天。何不禮童子三拜。

丹霞問僧甚處來。曰山下來。師曰吃飯也未。曰吃飯了也。師曰。將飯與汝吃底人。還具眼么。僧無對。

長慶棱問保福。將飯與人吃。報恩有分。為甚不具眼。福云施者受者二俱瞎漢。慶雲盡其機來還成瞎不。福云道某甲瞎得么。　報慈遂云。且道長慶明丹霞意。為復自用家財。　芭蕉徹云。各具一得一失。又代僧云。爭不足讓有餘。又代霞雲。施受俱無利益。　汾陽昭代云。若不上山。爭識丹霞。　保寧勇代云。今日被和尚勘破。　天童華云。丹霞既已龍頭蛇尾。長慶保福祇得將錯就錯。雖然。二三老宿要且不知者僧落處。　龍池傳云。我若作者僧。便撫掌呵呵大笑云勘破了也。

盡機不成。瞎按牛頭吃草。四七二三。諸祖師寶器持來成過咎。過咎深。無處尋。天上人間同陸沉。(翠峰顯)

丹霞一日訪龐公。見靈照女取菜次。師曰居士在否。女放下菜籃斂手立。師又問居士在否。女便提籃去。師遂回。須臾公歸。女舉前話。公曰丹霞在么。曰去也。公曰赤土涂牛奶。

溈山喆云。大小丹霞被居士女子勘破。山僧當時若作丹霞。但與呵呵大笑。待他問長老笑個什麼。卻向道不是冤家不聚頭。　蔣山勤云。丹霞從苗辨地。

【現代漢語翻譯】 現代漢語譯本： 降。法林音云：當時如果我是伊，我會說：『蒼天啊蒼天！為何不向童子禮拜三次？』

丹霞問僧人從哪裡來。僧人說從山下來。丹霞說：『吃飯了嗎？』僧人說：『吃過了。』丹霞說：『把飯給你吃的人，還長著眼睛嗎？』僧人無言以對。

長慶棱問保福：『把飯給人吃，報恩的人有份。為什麼說不長眼睛呢？』保福說：『施捨的人和接受的人都是瞎子。』長慶說：『用盡所有機鋒，最終還是成了瞎子嗎？』保福說：『難道我說我自己是瞎子嗎？』報慈於是說：『且說長慶是明白丹霞的意思，還是隻是用自己的家當？』芭蕉徹說：『各有得失。』又替僧人說：『爭什麼不足，讓給有餘。』又替丹霞說：『施捨和接受都沒有利益。』汾陽昭代替丹霞說：『若不上山，怎能認識丹霞？』保寧勇代替僧人說：『今天被和尚勘破了。』天童華說：『丹霞既然已經龍頭蛇尾，長慶和保福也只能將錯就錯。』雖然如此，這兩三位老宿恐怕也不知道那僧人落腳之處。龍池傳說：『如果我是那個僧人，便會撫掌大笑說：勘破了也！』

用盡機鋒也無法成功。瞎子像牛頭一樣吃草。四七二十八，二三得六。諸位祖師的寶器拿來反而成了過錯。過錯很深，無處可尋。天上人間一同陸沉。（翠峰顯）

丹霞有一天拜訪龐公（居士名），看見靈照（龐公之女）正在取菜。丹霞問：『居士在家嗎？』靈照放下菜籃，合手站立。丹霞又問：『居士在家嗎？』靈照便提著菜籃走了。丹霞於是回去了。不久龐公回來，靈照說了之前的事。龐公說：『丹霞還在嗎？』靈照說：『走了。』龐公說：『這是用赤土涂牛奶啊。』

溈山喆說：『丹霞這麼大的人，竟然被居士的女兒勘破了。如果當時我是丹霞，只會呵呵大笑。等她問長老笑什麼，就對她說：不是冤家不聚頭。』蔣山勤說：『丹霞能從苗頭辨別土地。』

【English Translation】 English version: Decline. Falin Yin said: 'If I were him at that time, I would say: 'Oh heavens, why not bow to the boy three times?''

Danxia asked a monk where he came from. The monk said he came from the mountain. Danxia said, 'Have you eaten?' The monk said, 'I have eaten.' Danxia said, 'Does the person who gave you the food have eyes?' The monk was speechless.

Changqing Leng asked Baofu: 'Giving food to people, those who repay kindness have a share. Why say they don't have eyes?' Baofu said, 'The giver and the receiver are both blind.' Changqing said, 'Using all the opportunities, will it ultimately become blindness?' Baofu said, 'Am I saying that I am blind?' Bao Ci then said, 'Let's say Changqing understands Danxia's meaning, or is he just using his own wealth?' Bajiao Che said, 'Each has gains and losses.' He also said on behalf of the monk, 'Why compete for what is insufficient, give way to what is surplus.' He also said on behalf of Danxia, 'Giving and receiving have no benefit.' Fenyang Zhao said on behalf of Danxia, 'If you don't go up the mountain, how can you know Danxia?' Baoning Yong said on behalf of the monk, 'Today I was seen through by the monk.' Tiantong Hua said, 'Since Danxia is already anticlimactic, Changqing and Baofu can only make the best of a bad situation.' Even so, these two or three old monks probably don't know where the monk ended up. Longchi Chuan said, 'If I were that monk, I would clap my hands and laugh loudly, saying: I've seen through it!'

Using all opportunities will not succeed. A blind man eats grass like a bull's head. Four seven twenty-eight, two three six. The treasures of the patriarchs, when brought out, become faults. The fault is deep, nowhere to be found. Heaven and earth sink together. (Cuifeng Xian)

One day, Danxia visited Pang Gong (a lay Buddhist), and saw Lingzhao (Pang Gong's daughter) picking vegetables. Danxia asked, 'Is the layman at home?' Lingzhao put down the vegetable basket, put her hands together and stood up. Danxia asked again, 'Is the layman at home?' Lingzhao then picked up the basket and left. Danxia then went back. Soon Pang Gong returned, and Lingzhao told him what had happened. Pang Gong said, 'Is Danxia still here?' Lingzhao said, 'He left.' Pang Gong said, 'This is like smearing milk with red clay.'

Weishan Zhe said, 'Danxia, such a great man, was actually seen through by the layman's daughter. If I were Danxia at that time, I would just laugh loudly. When she asked what the elder was laughing at, I would say, 'Enemies are destined to meet.' Jiangshan Qin said, 'Danxia can distinguish the land from the seedlings.'

靈照因語識人。放下菜籃當處發生。提起菜籃隨處滅盡。居士道赤土涂牛奶。屋裡販揚州。畢竟如何。各自散去。免增話會。　瀛山訚云。龐公若無後語。幾乎被靈照喪卻家風。祇如道赤土涂牛奶。意作么生。不令蜂蜨誤。錯認隔墻花。　天界盛云。瀛山錯過古人。龐公雖是沒牙大蟲。其爪甚利。靈照如鸞鳳衝霄。隱顯莫測。故於丹霞處明露秋光。于龐公處暗藏春色。

淡薄衣裳取次妝。放籃斂手自無良。老龐猶更多愁在。不道奴奴漏泄香。(張無盡)

作者相逢用處親。𢹂籃歸去意深深。雲收雨散江天凈。一曲漁歌過遠村。(妙峰善)

人前賣俏最風流。一釣無端便上鉤。縱使菜籃提得去。奈何覆水已難收。(笑翁堪)

放行把住謾周遮。一段風流出當家。不是當年漆桶破。爭能撒土又拋沙。(蓬庵會)

當風鴉臭氣。一個豆娘兒。熏得行人走。沖爺皺斷眉。(西巖惠)

放籃斂手舉籃歸。自是多情惹是非。月落畫堂人去後。不堪歡笑祇堪悲。(中峰本)

東鄰翠鈿映蛾眉。俏俊如今更是誰。卻被箭鋒施冷地。驪龍忍痛虎傷肢。(博山來)

丹霞一日手提數珠。龐公近前奪卻曰。二彼空手即休。師曰妒忌老翁不識好惡。曰。捉師公案。未著后回。終不恁么。師曰

{ "translations": [ "現代漢語譯本：", "靈照（Lingzhao，人名）通過言語來識人。放下菜籃子的時候，就在那個地方發生（頓悟）；提起菜籃子的時候，就在任何地方都滅盡（煩惱）。居士（Layman，指龐蘊）說，『用紅土塗抹牛奶，在家裡販賣揚州（Yangzhou，地名）的貨物』。究竟是怎麼回事呢？各自散去吧，免得增加話頭。", "瀛山訚（Yingshan Yin，人名）說，『龐蘊（Pang Yun，人名）如果沒有後來的話，幾乎就被靈照（Lingzhao）喪失了家風。就像說用紅土塗抹牛奶，是什麼意思呢？爲了不讓蜜蜂蝴蝶誤會，錯認成隔墻的花朵。』", "天界盛（Tianjie Sheng，人名）說，『瀛山（Yingshan）錯過了古人。龐蘊（Pang Yun）雖然是沒牙的老虎，但是他的爪子非常鋒利。靈照（Lingzhao）就像鸞鳳衝上雲霄，隱現莫測。所以在丹霞（Danxia，人名）那裡明顯地顯露出秋天的光彩，在龐蘊（Pang Yun）那裡暗藏著春天的景色。』", "『淡薄的衣裳隨意地打扮，放下菜籃子，收斂雙手，自然就沒有不良的念頭。老龐蘊（Pang Yun）還是更多愁善感，不說奴奴（Nunu，靈照的昵稱）泄露了香味。』（張無盡（Zhang Wujin，人名））", "『作者相逢，用處親切。提著菜籃子回去，意味深長。雲收雨散，江天清凈，一曲漁歌飄過遙遠的村莊。』（妙峰善（Miaofeng Shan，人名））", "『人前賣弄風情，最為風流。一釣就輕易地上鉤。縱然菜籃子可以提走，又奈何潑出去的水已經難以收回。』（笑翁堪（Xiao Weng Kan，人名））", "『放開和抓住，都是遮掩。一段風流出自當家。如果不是當年漆桶破了，怎麼能撒土又拋沙呢？』（蓬庵會（Peng'an Hui，人名））", "『當風的烏鴉臭氣熏天，像一個豆娘兒（蜻蜓）。熏得行人走開，沖爺（Chongye，人名）皺斷了眉頭。』（西巖惠（Xiyan Hui，人名））", "『放下菜籃子，收斂雙手，舉起菜籃子回去。自是多情惹是非。月亮落下，畫堂里人去後，不堪歡笑，只能悲傷。』（中峰本（Zhongfeng Ben，人名））", "『東鄰的翠鈿映襯著美麗的眉毛，俏麗俊美如今更是誰呢？卻被箭鋒施展在冷僻的地方，驪龍（Lihlong，傳說中的龍）忍受痛苦，老虎傷了肢體。』（博山來（Boshan Lai，人名））", "丹霞（Danxia）有一天手裡拿著念珠，龐蘊（Pang Yun）走上前去奪過來，說，『你兩手空空就休息吧。』丹霞（Danxia）說，『你這妒忌的老翁不識好歹。』龐蘊（Pang Yun）說，『捉住你的公案，還沒有著落後來的轉機，始終不這樣。』丹霞（Danxia）說，『是這樣。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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吽吽。曰吾師得人怕。師曰猶少棒在。曰年老吃棒不得。師曰。不識痛癢漢。打得也無益。曰也無接引機關在。師拋下數珠而去。公曰賊人物終不敢收。師回首呵呵大笑。公曰者賊敗也。師近前把住曰更不諱得。公與一掌。

龐老無風起浪。丹霞浪起風生。迤邐雷奔電掣。逡巡虎戰龍爭。引水插田博飯。居山火種刀耕。雨散雲收日出。信步東行西行。(南堂靜)

丹霞問龐公。昨日相見何似今日。曰如法舉昨日事來作個宗眼。師曰祇如宗眼還著得龐公么。曰我在你眼裡。師曰某甲眼窄何處安身。曰是眼何窄是身何安。師休去。公曰。更道取一句。便得此話圓。師亦不對。公曰。就中者一句。無人道得。

保寧茂云。機不離位墮在毒海。丹霞休去可謂力敵勢均。惜乎不能圓卻此話。大似弓折箭盡。者里則不然。昨日事拈向一邊。今日事不用舉著。明日事還有人道得么。宗通眼活。著得千百個龐公。若道不得。莫道丹霞眼窄無處安身。直饒通身是眼。八面四方未免一時穿卻。

是眼何窄。是身何安。昨日今日。事無兩般。淮南兩浙。秋熱春寒。恁么會得也太無端。三十年後莫受人瞞。(佛鑒勤)

昨日今朝事不同。一番寒雨一番風。太平基業分明在。溪澗河源總向東。(涂毒策)

【現代漢語翻譯】 吽吽。有人說我的老師（師，指丹霞）害怕別人。丹霞說：『還是少了棒子在。』那人說：『年紀大了，吃不了棒子。』丹霞說：『是不識痛癢的傢伙。打了也無益處。』那人說：『也沒有接引人的機關在。』丹霞拋下數珠（念珠）而去。那人說：『這賊人終究不敢收場。』丹霞回頭呵呵大笑。那人說：『這賊人失敗了。』丹霞走上前抓住他說：『再也無法隱瞞了。』那人給了一掌。

龐老（龐蘊）無風也要掀起波浪。丹霞（丹霞天然）波浪掀起是因為有風。漸漸地，雷奔電掣。慢慢地，虎戰龍爭。引水插秧只為餬口，住在山裡也要放火燒荒，刀耕火種。雨過天晴，雲消霧散，太陽出來了。隨意地向東走，向西走。（南堂靜）

丹霞問龐公（龐蘊）：『昨日相見，感覺如何？和今日相比呢？』龐公說：『如果依法舉出昨日之事，來作為宗眼（關鍵）。』丹霞說：『就如宗眼，還能容得下龐公嗎？』龐公說：『我在你眼裡。』丹霞說：『我的眼睛窄小，你安身在哪裡？』龐公說：『是眼，為何窄小？是身，又安在何處？』丹霞沉默不語。龐公說：『再說一句，便能使此話圓滿。』丹霞仍然不回答。龐公說：『其中這一句，無人能說得出。』

保寧茂云（人名）說，機（禪機）不離位，就會墮落在毒海（苦海）。丹霞的沉默，可謂是勢均力敵。可惜不能使此話圓滿，就像弓斷箭盡。這裡則不然，昨日之事放到一邊，今日之事不用提起，明日之事還有人能說得出嗎？宗（宗旨）通達，眼（眼界）活潑，能容得下千百個龐公。如果說不出，就不要說丹霞眼窄無處安身。即使全身都是眼睛，八面四方也難免一時被穿透。

是眼，為何窄小？是身，又安在何處？昨日今日，事情並無兩樣。淮南兩浙（地名），秋天炎熱，春天寒冷。這樣領會也太沒來由。三十年後不要被人欺騙。（佛鑒勤）

昨日今朝事不同，一番寒雨一番風。太平基業分明在，溪澗河源總向東。（涂毒策）

【English Translation】 Someone said, 'My teacher (Shi, referring to Danxia) is afraid of people.' Danxia said, 'Still lacking a stick.' The person said, 'I'm old, I can't take a beating.' Danxia said, 'You're someone who doesn't know pain. Beating you is useless.' The person said, 'There's no mechanism for guiding people either.' Danxia threw down his rosary (Shuzhu) and left. The person said, 'This thief ultimately doesn't dare to finish.' Danxia turned his head and laughed loudly. The person said, 'This thief has failed.' Danxia stepped forward and grabbed him, saying, 'There's no more concealing it.' The person gave him a slap.

Old Pang (Pang Yun) stirs up waves even without wind. Danxia (Danxia Tianran) waves rise because there is wind. Gradually, thunder roars and lightning flashes. Slowly, tigers fight and dragons contend. Drawing water to plant rice is just to make a living, living in the mountains also requires burning wasteland, slash-and-burn agriculture. After the rain, the sky clears, the clouds dissipate, and the sun comes out. Casually walking east, walking west. (Nantang Jing)

Danxia asked Pang Gong (Pang Yun), 'How did yesterday's meeting feel? How does it compare to today?' Pang Gong said, 'If we were to legally bring up yesterday's events to serve as the Zongyan (key point).' Danxia said, 'Just like the Zongyan, can it still accommodate Pang Gong?' Pang Gong said, 'I am in your eyes.' Danxia said, 'My eyes are narrow, where do you find a place to settle?' Pang Gong said, 'Are the eyes narrow? Where does the body settle?' Danxia remained silent. Pang Gong said, 'Say one more sentence, and this conversation will be complete.' Danxia still did not answer. Pang Gong said, 'Among them, this one sentence, no one can say it.'

Baoning Maoyun (person's name) said that if the Ji (Zen opportunity) does not leave its position, it will fall into the sea of poison (sea of suffering). Danxia's silence can be said to be evenly matched. It is a pity that he could not complete this conversation, just like a broken bow and exhausted arrows. It is not like this here. Yesterday's events are put aside, today's events do not need to be mentioned, can anyone say tomorrow's events? The Zong (tenet) is clear, the eyes (vision) are lively, and it can accommodate thousands of Pang Gongs. If you can't say it, don't say that Danxia's eyes are narrow and there is nowhere to settle. Even if the whole body is eyes, all directions will inevitably be pierced at once.

Are the eyes narrow? Where does the body settle? Yesterday and today, things are no different. Huainan and Liangzhe (place names), autumn is hot, spring is cold. Such understanding is too unreasonable. Don't be deceived after thirty years. (Fojian Qin)

Yesterday and today are different, a cold rain and a wind. The foundation of peace is clearly there, the streams and rivers all flow eastward. (Tudu Ce)

棋逢敵手著還新。得意難藏眼裡身。局罷不知何處去。空山惆悵爛柯人。(方庵顯)

昨日與今日。同中卻不同。獰龍攪滄海。俊鶻摩青空。宗眼明如日。機輪疾似風。丹霞回首處。遍界覓無蹤。(石溪月)

潭州大川禪師(石頭遷嗣)

江陵僧參。師曰幾時發足江陵。僧提起坐具。師曰特謝遠來下去。僧繞禪床一匝便出。師曰。若不與么。怎知眼目端的。僧撫掌一下曰。苦殺人。洎合錯判諸方。師曰甚得禪宗道理。僧后舉似丹霞。霞曰大川法道即得。我者里即不然。僧曰和尚此間作么生。霞曰猶較大川三步在。僧禮拜。霞曰錯判諸方者多。

洞山價云。若不是丹霞。也難分玉石。　天童悟云。洞山老漢失卻一隻眼。者僧禮拜不是好心。只是少一轉語。所以遭人檢點。當時待道錯判諸方者多。但撫掌笑云者老漢不打自招。任是丹霞未免疑著。

潮州靈山大顛寶通禪師(石頭遷嗣)

韓文公一日相訪。問師春秋多少。師提起數珠曰會么。曰不會。師曰晝夜一百八。公不曉遂回。次日再來。至門前見首座。舉前話問意旨如何。座扣齒三下。及見師理前問。師亦扣齒三下。公曰元來佛法無兩般。師曰是何道理。曰適來問首座亦如是。師乃召首座問。是汝如此對否。曰是。師便打。趁出

【現代漢語翻譯】 現代漢語譯本：

'棋逢敵手著還新，得意難藏眼裡身。局罷不知何處去，空山惆悵爛柯人。'(方庵顯)

這首詩描述了下棋的場景，棋逢對手時，每一步都充滿新意。得意之情難以掩飾，都寫在臉上。棋局結束后，對手不知去向，只留下空山中惆悵的爛柯人（làn kē rén，一個典故，指入山砍柴，因觀看神仙下棋而忘記時間，待回到村裡，已是物是人非的人）。

'昨日與今日，同中卻不同。獰龍攪滄海，俊鶻摩青空。宗眼明如日，機輪疾似風。丹霞回首處，遍界覓無蹤。'(石溪月)

這首詩表達了禪宗的意境，昨日與今日看似相同，實則不同。如同兇猛的龍攪動滄海，矯健的鶻鳥翱翔于青空。宗師的眼光如太陽般明亮，機鋒運轉如疾風般迅速。丹霞（Dānxiá，指丹霞禪師）回頭之處，已遍尋不見其蹤影。

潭州大川禪師（Tánzhōu Dàchuān Chánshī，禪師名，石頭遷嗣（Shítóu Qiānsì）的弟子）

一位江陵（Jiānglíng）的僧人來參訪。禪師問：'你什麼時候從江陵出發的？'僧人提起坐具。禪師說：'特意感謝你遠道而來，下去吧。'僧人繞禪床一圈便出去了。禪師說：'如果不是這樣，怎麼知道眼目是真切的呢？'僧人拍了一下手掌說：'苦煞人也，差點錯判了各方禪師。'禪師說：'你很懂得禪宗的道理。'僧人後來把這件事告訴了丹霞（Dānxiá）。丹霞說：'大川（Dàchuān）的法道是對的，但我這裡就不是這樣。'僧人問：'和尚您這裡怎麼做？'丹霞說：'我比大川高明三步。'僧人禮拜。丹霞說：'錯判各方禪師的人很多。'

洞山價（Dòngshān Jià）說：'如果不是丹霞，也難以分辨玉石。'

天童悟（Tiāntóng Wù）說：'洞山（Dòngshān）老漢失去了一隻眼。這個僧人禮拜不是好心，只是少了一句轉語，所以被人檢點。當時應該等他說錯判各方禪師的人很多時，就撫掌大笑說：'這老漢不打自招。'即使是丹霞也難免會懷疑。'

潮州靈山大顛寶通禪師（Cháozhōu Língshān Dàdiān Bǎotōng Chánshī，禪師名，石頭遷嗣（Shítóu Qiānsì）的弟子）

韓文公（Hán Wēngōng）有一天來拜訪。問禪師：'您春秋多少？'禪師提起數珠說：'會么？'韓文公說：'不會。'禪師說：'晝夜一百八。'韓文公不明白，就回去了。第二天再來，到門前見到首座，舉起之前的話問是什麼意思。首座扣齒三下。等到見到禪師，韓文公又提起之前的問題，禪師也扣齒三下。韓文公說：'原來佛法沒有兩樣。'禪師問：'這是什麼道理？'韓文公說：'剛才問首座也是這樣。'禪師於是召來首座問：'是你這樣回答的嗎？'首座說：'是。'禪師就打了他，把他趕了出去。

【English Translation】 English version:

'When masters meet, their moves are ever new, Joy can't be hid, it shines right through. When the game is done, where does he go? Empty mountains, the melancholic woodcutter's woe.' (Fang Anxian)

This poem describes a chess game where each move is innovative when opponents are evenly matched. The joy of the game is evident and unconcealable. After the game, the opponent disappears, leaving behind only the melancholy woodcutter (a reference to a legend about a woodcutter who lost track of time while watching immortals play chess) in the empty mountains.

'Yesterday and today, alike yet not the same, A fierce dragon stirs the vast sea's frame, A swift falcon soars through azure skies, The master's eye, like the sun, never lies, The Dharma wheel spins with the speed of wind, Where Danxia turns his head, no trace to find.' (Shixi Yue)

This poem expresses the essence of Zen, where yesterday and today appear similar but are fundamentally different. It's like a fierce dragon stirring the vast sea or a swift falcon soaring through the azure skies. The master's eye is as bright as the sun, and the Dharma wheel turns as fast as the wind. Where Danxia (Dānxiá, referring to Zen Master Danxia) turns his head, no trace can be found.

Chan Master Dachuan of Tanzhou (Tánzhōu Dàchuān Chánshī, a Chan master, a disciple of Shitou Qiansi (Shítóu Qiānsì))

A monk from Jiangling (Jiānglíng) came to visit. The master asked, 'When did you set out from Jiangling?' The monk raised his sitting cloth. The master said, 'Especially thanking you for coming from afar, go down.' The monk circled the meditation bed once and then left. The master said, 'If it weren't like this, how would one know the eyes are genuine?' The monk clapped his hands once and said, 'How bitter! I almost misjudged all the masters.' The master said, 'You understand the principles of Chan very well.' The monk later told this to Danxia (Dānxiá). Danxia said, 'Dachuan's (Dàchuān) Dharma path is correct, but it's not like that here.' The monk asked, 'What does the venerable one do here?' Danxia said, 'I am three steps ahead of Dachuan.' The monk bowed. Danxia said, 'Many are those who misjudge all the masters.'

Dongshan Jia (Dòngshān Jià) said, 'If it weren't for Danxia, it would be difficult to distinguish jade from stone.'

Tiantong Wu (Tiāntóng Wù) said, 'Old man Dongshan (Dòngshān) has lost one eye. This monk's bowing is not well-intentioned, he just lacked a turning phrase, so he was scrutinized. At that time, when he said many are those who misjudge all the masters, he should have clapped his hands and laughed, saying, 'This old man is incriminating himself.' Even Danxia would inevitably be suspicious.'

Chan Master Dadian Baotong of Lingshan in Chaozhou (Cháozhōu Língshān Dàdiān Bǎotōng Chánshī, a Chan master, a disciple of Shitou Qiansi (Shítóu Qiānsì))

Han Wengong (Hán Wēngōng) visited one day. He asked the master, 'How many springs and autumns have you seen?' The master raised his prayer beads and said, 'Do you understand?' Han Wengong said, 'I don't understand.' The master said, 'Day and night, one hundred and eight.' Han Wengong didn't understand, so he returned. The next day, he came again, and at the door, he saw the head monk and asked about the meaning of the previous words. The head monk tapped his teeth three times. When he saw the master, Han Wengong raised the previous question again, and the master also tapped his teeth three times. Han Wengong said, 'So, the Buddha-dharma is not two different things.' The master asked, 'What is the reason for this?' Han Wengong said, 'I asked the head monk just now, and he did the same.' The master then summoned the head monk and asked, 'Is it you who answered like this?' The head monk said, 'Yes.' The master then hit him and chased him out.

院。

保福展云。首座知前不知后。大顛令不單行。　瀛山訚云。首座眼親。大顛手快。俱未免被文公勘破。還知打首座意么。翻云全在我。覆雨更由誰。　百丈泐云。塞翁失馬已經得失相參。假道伐虢未免因行掉臂。目機銖兩舉一明三。網疏豈漏巨鱗。擊柝偏嚴暴客。扣齒出院。條罪俱陳。心不負人。面無慚色。　神鼎澤云。殺人須見血。為人須為徹則不無。大顛撿點將來。合吃山僧手中棒。何故。不見道殺人須見血。為人須為徹。　龍華體云。一條拄杖兩人舁。雖然。當時韓公若是個漢。連大顛也須出院。

潮者如山。觀者如市。本分弄潮人。出沒如遊戲。可憐不是弄潮人。往往都向潮中死。(海印信)

一步才行兩步移。門前驚起鳳凰兒。棲蹤不在梧桐樹。群鳥東西空繞枝。(保寧勇)

問來歲數數珠呈。百八循環意甚明。底事如何觸風化。潮陽從此令嚴行。(照覺總)

潦倒疏慵。客來生受。不奈瓢何。打破熨斗。(天岸升)

一點水墨兩成龍。卻似雷同畫未工。莫怪伯禽枉被撻。須知姬旦用心忠。(西遁超)

父子機關絕異同。迷兒訣慣挫英雄。白雲高擁千花樹。流出湘江分外紅。(雲中峃)

大顛因文公請曰。弟子軍中事繁。佛法省要處。乞賜一語。

【現代漢語翻譯】 現代漢語譯本： 院。

保福展云說：『首座（寺院中負責領導僧眾的人）知前不知后。』大顛（僧人名）說：『不能讓他單獨行動。』瀛山訚說：『首座眼力很近。大顛手腳很快。』但都免不了被文公（人名，此處指韓愈）看破。還知道打首座的用意嗎？翻雲覆雨全由我定。』百丈泐說：『塞翁失馬，焉知非福，已經得失相參。假道伐虢，未免因行掉臂。目機銖兩，舉一明三。網疏豈漏巨鱗，擊柝偏嚴暴客。』扣齒出院，條罪俱陳，心不負人，面無慚色。神鼎澤說：『殺人須見血，為人須為徹，則不無。』大顛撿點將來，合吃山僧手中棒。何故？不見道殺人須見血，為人須為徹。龍華體說：『一條拄杖兩人抬。』雖然，當時韓公若是個漢，連大顛也須出院。

潮水如山，觀者如市。本分弄潮人，出沒如遊戲。可憐不是弄潮人，往往都向潮中死。(海印信)

一步才行兩步移，門前驚起鳳凰兒。棲蹤不在梧桐樹，群鳥東西空繞枝。(保寧勇)

問來歲數數珠呈，百八循環意甚明。底事如何觸風化，潮陽從此令嚴行。(照覺總)

潦倒疏慵，客來生受。不奈瓢何，打破熨斗。(天岸升)

一點水墨兩成龍，卻似雷同畫未工。莫怪伯禽枉被撻，須知姬旦用心忠。(西遁超)

父子機關絕異同，迷兒訣慣挫英雄。白雲高擁千花樹，流出湘江分外紅。(雲中峃)

大顛因文公請教說：『弟子軍中事務繁忙，佛法省要處，乞賜一語。』

【English Translation】 English version: The courtyard.

Baofu Zhanyun said, 'The head monk (the person in charge of leading the monks in the monastery) knows the front but not the back.' Dadian (a monk's name) said, 'He should not act alone.' Yingshan Yin said, 'The head monk's eyesight is near. Dadian's hands and feet are quick.' But they all inevitably get seen through by Wen Gong (a person's name, here referring to Han Yu). Do you still know the intention of hitting the head monk? Turning clouds and overturning rain are all up to me.' Baizhang Le said, 'The old man on the frontier lost his horse, how could one know it's not a blessing, gains and losses are already intertwined. Borrowing the road to attack Guo, it is inevitable to swing one's arms while walking. The eye measures the weight, raising one to understand three. A sparse net, how could it leak giant scales, striking the clapper is especially strict for violent guests.' Knocking teeth and leaving the courtyard, all the crimes are presented, the heart does not betray people, the face has no shame. Shending Ze said, 'Killing people must see blood, helping people must be thorough, then it is not without.' Dadian examines the future, should eat the mountain monk's stick in hand. Why? Don't you see that killing people must see blood, helping people must be thorough. Longhua Ti said, 'One walking stick is carried by two people.' Although, if Han Gong was a real man at that time, even Dadian would have to leave the courtyard.

The tide is like a mountain, the viewers are like a market. The tide players by nature, come and go like a game. It's a pity they are not tide players, often dying in the tide. (Haiyin Xin)

One step is taken, two steps are moved, a phoenix is startled in front of the door. The roost is not in the phoenix tree, the birds circle east and west around the branches. (Baoning Yong)

Asking about the coming year, the rosary is presented, the hundred and eight cycles are very clear. How does the matter touch the wind and transform, from now on the order is strictly enforced in Chaoyang. (Zhao Jue Zong)

Sloppy and lazy, guests are received. What can be done with the gourd, the iron is broken. (Tian'an Sheng)

A little ink turns into two dragons, but it seems like a monotonous painting that is not well done. Don't blame Bo Qin for being wrongly beaten, you must know that Ji Dan used his heart faithfully. (Xi Dun Chao)

The father and son's mechanisms are completely different, the lost child's trick is used to frustrate heroes. White clouds hold up thousands of flowering trees, flowing out of the Xiang River is especially red. (Yunzhong Xue)

Dadian asked Wen Gong for advice, saying, 'This disciple is busy with military affairs, please give me a word on the essential points of Buddhism.'

師良久。公罔措。三平侍者乃從旁敲禪床三下。師曰作么。平曰。先以定動。后以智㧞。公有省乃曰。和尚門庭高峻。弟子于侍者處得個入處。

古塘□云。大顛默然。賊身已露。侍者敲床。轉見不堪。文公雖然悟去。也是杓卜聽虛聲。　五祖戒代大顛拈拄杖打侍者。

省要之言伸一問。宗師據座不輕酬。無端醉后添杯酒。惱亂春風卒未休。(枯禪鏡)

將軍宴坐碧油幢。凜凜威風冷似霜。卻把機關輕漏泄。至今千古錯商量。(北海心)

大顛因文公問如何是佛。師曰看。

宗師一等展家風。盡情施設與韓公。獅子窟中無異獸。像王行處絕狐蹤。(黃龍南)

轟然如雷。瞥然如電。非青非黃。非見不見。即處分明千百億。何必釋迦又彌勒。(佛鑒勤)

動地轟雷掣電時。神龍赫赫示全威。葉公料見真頭角。不致仍前信筆揮。(懿山德)

大顛一日將癢和子廊下行。逢一僧問訊次。師以癢和子驀口打曰會么。曰不會。師曰。大顛老野狐。不曾孤負人。

承天怡云。大顛雖不曾辜負人。看來祇有受璧之心。終無割城之意。

撩愁兩岸香風起。開出芙蓉別院秋。紅白枝頭空狼藉。又隨新雨逐溪流。

宗鑒法林卷五十六 卍新續藏第 66 冊 No.

【現代漢語翻譯】 師父沉默良久，韓愈（公）不知所措。三平侍者便從旁邊敲了禪床三下。師父問道：『作什麼？』三平說：『先用定力使之動搖，後用智慧將其拔除。』韓愈有所領悟，於是說：『和尚的門庭高峻，弟子從侍者這裡找到了一個入門之處。』

古塘□云：大顛（Dadian）的沉默，已經暴露了他的真實面目。侍者敲床，更顯得不堪。韓愈雖然有所領悟，也只是像用蓍草占卜一樣，聽到的都是虛假的聲音。 五祖戒禪師如果代替大顛，會拿起拄杖打侍者。

省要之言伸一問，宗師據座不輕酬。無端醉后添杯酒，惱亂春風卒未休。（枯禪鏡）

將軍宴坐碧油幢，凜凜威風冷似霜。卻把機關輕漏泄，至今千古錯商量。（北海心）

大顛因為韓愈問什麼是佛，師父回答說：『看。』

宗師一等展家風，盡情施設與韓公。獅子窟中無異獸，像王行處絕狐蹤。（黃龍南）

轟然如雷，瞥然如電。非青非黃，非見不見。即處分明千百億，何必釋迦（Shijia）又彌勒（Mile）。（佛鑒勤）

動地轟雷掣電時，神龍赫赫示全威。葉公料見真頭角，不致仍前信筆揮。（懿山德）

大顛有一天拿著癢和子在廊下行走，遇到一個僧人問訊。師父用癢和子對著他的嘴打了一下，問道：『會么？』僧人說：『不會。』師父說：『大顛老野狐，不曾辜負人。』

承天怡云：大顛雖然不曾辜負人，看來只有接受玉璧的心，始終沒有割讓城池的意願。

撩愁兩岸香風起，開出芙蓉別院秋。紅白枝頭空狼藉，又隨新雨逐溪流。

宗鑒法林卷五十六 卍新續藏第 66 冊 No.

【English Translation】 The master was silent for a long time, and Han Yu (Gong) was at a loss. The attendant Sanping then knocked on the meditation bed three times from the side. The master asked, 'What are you doing?' Sanping said, 'First use concentration to make it move, then use wisdom to uproot it.' Han Yu had some understanding and said, 'The abbot's gate is high and steep, and this disciple has found a way to enter from the attendant.'

Gutang □ said: Dadian's silence has already exposed his true face. The attendant's knocking on the bed makes it even more unbearable. Although Han Yu had some understanding, it was just like divining with yarrow stalks, hearing only false sounds. If Chan Master Wuzu Jie were to replace Dadian, he would pick up his staff and hit the attendant.

'A question is asked with essential words, the master does not lightly answer from his seat. Wine is added to the cup after being drunk for no reason, disturbing the spring breeze without end.' (Kuche Jing)

'The general sits in state under a green canopy, his awe-inspiring presence as cold as frost. Yet he lightly leaks the mechanism, causing endless misjudgment throughout the ages.' (Beihai Xin)

Dadian, because Han Yu asked what is Buddha, the master replied, 'Look.'

'The masters equally display their family style, fully bestowing it upon Han Gong. In the lion's cave there are no strange beasts, where the elephant king walks, there are no fox tracks.' (Huanglong Nan)

"A thunderous roar, a fleeting flash of lightning. Neither blue nor yellow, neither seen nor unseen. Immediately and clearly distinguishing hundreds of billions, why must there be Shakyamuni (Shijia) and Maitreya (Mile)?" (Fojian Qin)

'When the earth-shaking thunder and lightning strike, the divine dragon displays its full power with majesty. Lord Ye expected to see the true horns, so he would not continue to wield his brush as before.' (Yishan De)

One day, Dadian was walking in the corridor with a 'yang he zi' (a tool for scratching itches), when he met a monk who greeted him. The master hit him in the mouth with the 'yang he zi' and asked, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Dadian is an old wild fox, he has never let anyone down.'

Cheng Tianyi said: Although Dadian has never let anyone down, it seems that he only has the intention of accepting the jade disc, and never the intention of ceding the city.

'Stirring sorrow, fragrant winds rise on both banks, opening up a lotus flower in a separate courtyard in autumn. The red and white branches are scattered in vain, and follow the new rain into the stream.'

Zongjian Falin, Volume Fifty-Six Supplement to the Buddhist Canon, Volume 66, No.

1297 宗鑒法林

宗鑒法林卷五十七

集云堂　編

大鑒下三世

潭州長髭曠禪師(石頭遷嗣)

初參石頭。頭問甚處來。師曰嶺南來。曰嶺南一鋪功德成就也未。師曰。成就久矣。祇欠點眼在。曰莫要點眼么。師曰便請。頭乃翹一足。師禮拜。頭曰汝見個什麼道理便禮拜。師曰。據某甲所見。如紅爐上一點雪。

報慈遂云。長髭恁么抵對。具眼不具眼。若具眼。為甚麼請他點眼。若不具眼。又道成就久矣。且作么生商量。　法燈欽代云。和尚可謂眼昏。　翠峰顯云。無眼功德有什麼點處。　云居元云。可惜勞而無功。　天寧琦云。長髭親從大庾嶺來。平白被石頭熱瞞一上。見個什麼便問一鋪功德成就也未。虛空里釘橛。又有長髭把不定。便道成就久矣祇欠點眼。一盲引眾盲。石頭垂下一足。還當得點眼也無。一個既不惺惺。兩個更是懡㦬。如紅爐上一點雪。果然。諸人切忌接響承虛脫空妄語。　開先金云。好一鋪功德。因甚祇點一隻眼。　古南門云。將謂無人證明。雖然長髭也不得孤負石頭。何故。要行山下路。須問過來人。　龍華體云。石蘊玉而生輝。蚌含珠而自媚。長髭者鋪功德。未到石頭不妨疑著。及到石頭失卻一隻眼。那裡是失卻眼處。

長髭未

【現代漢語翻譯】 現代漢語譯本 宗鑒法林 卷五十七

集云堂 編

大鑒下三世

潭州長髭曠禪師（石頭遷嗣）：

最初參拜石頭禪師。石頭禪師問：『你從哪裡來？』禪師說：『從嶺南來。』石頭禪師說：『嶺南那一鋪功德成就了嗎？』禪師說：『成就很久了，只欠點眼。』石頭禪師說：『莫非要點眼嗎？』禪師說：『那就請吧。』石頭禪師於是翹起一隻腳。禪師禮拜。石頭禪師說：『你見到什麼道理便禮拜？』禪師說：『依我所見，如紅爐上一點雪。』

報慈遂禪師評論說：『長髭這樣應對，有眼力還是沒眼力？如果有眼力，為什麼請他點眼？如果沒有眼力，又說成就很久了。這該怎麼商量？』 法燈欽禪師代為評論說：『和尚可謂眼昏。』 翠峰顯禪師說：『沒有眼，功德有什麼可點的？』 云居元禪師說：『可惜勞而無功。』 天寧琦禪師說：『長髭親自從大庾嶺來，平白無故被石頭禪師熱瞞了一下。見到什麼便問一鋪功德成就了沒有？這是在虛空里釘橛。又有長髭把持不住，便說成就很久了，只欠點眼。一個瞎子引導一群瞎子。石頭禪師垂下一隻腳，還當得了點眼嗎？一個已經不惺惺，兩個更是懡㦬。如紅爐上一點雪，果然如此。』諸位切忌接響承虛，脫空妄語。 開先金禪師說：『好一鋪功德，因甚只點一隻眼？』 古南門禪師說：『將謂無人證明，雖然長髭也不得孤負石頭。何故？要行山下路，須問過來人。』 龍華體禪師說：『石蘊玉而生輝，蚌含珠而自媚。長髭這鋪功德，未到石頭禪師處不妨懷疑著。及到石頭禪師處失卻一隻眼。哪裡是失卻眼處？』

長髭未

【English Translation】 English version Zongjian Falin, Volume 57

Compiled by Jiyun Hall

Three Generations After Dajian (Huineng)

Chan Master Changzhi Kuang of Tanzhou (Successor of Shitou Qian):

Initially, he visited Chan Master Shitou. Shitou asked: 'Where do you come from?' The Master said: 'From Lingnan.' Shitou said: 'Has the entire endeavor of merit in Lingnan been accomplished?' The Master said: 'It has been accomplished for a long time, only lacking the dotting of the eyes.' Shitou said: 'Do you want the eyes dotted?' The Master said: 'Please do so.' Shitou then raised one foot. The Master bowed. Shitou said: 'What principle did you see that made you bow?' The Master said: 'According to my understanding, it is like a snowflake on a red-hot stove.'

Chan Master Bao Ci Sui commented: 'Changzhi's response, does he have eyes or not? If he has eyes, why ask him to dot the eyes? If he doesn't have eyes, yet he says it has been accomplished for a long time. How should this be discussed?' Chan Master Fadeng Qin commented on his behalf: 'The Abbot can be said to have blurred vision.' Chan Master Cuifeng Xian said: 'Without eyes, what is there to dot in terms of merit?' Chan Master Yunju Yuan said: 'It's a pity, laboring without success.' Chan Master Tianning Qi said: 'Changzhi personally came from Dayu Ridge, and was plainly deceived by Shitou's heat. Seeing what, he asked if the entire endeavor of merit had been accomplished? This is like driving a stake into the void. And Changzhi couldn't hold on, and said it had been accomplished for a long time, only lacking the dotting of the eyes. A blind man leading a crowd of blind men. Shitou lowered one foot, can it be considered dotting the eyes? One is already not alert, and the two are even more bewildered. Like a snowflake on a red-hot stove, indeed. All of you must avoid echoing emptiness, escaping into falsehoods and speaking recklessly.' Chan Master Kaixian Jin said: 'What a great endeavor of merit, why only dot one eye?' Gunanmen said: 'I thought no one would prove it, although Changzhi must not let Shitou down. Why? To walk the path down the mountain, you must ask those who have come before.' Longhua Ti said: 'Stone contains jade and shines, a clam holds a pearl and adorns itself. Changzhi's endeavor of merit, before reaching Shitou, it is okay to doubt it. Upon reaching Shitou, he lost one eye. Where is the place where the eye was lost?'

Changzhi Wei

向嶺南來。功德圓成眼已開。珍重善財回首處。文殊元不下樓臺。(智海清)

撥草瞻風到石頭。關山重疊路迢迢。嶺頭功德圓成久。一點紅爐雪未消。(草堂清)

圓光皎皎耀寒虛。妙手丹青畫不如。當日石頭輕點破。至今赤土亂塗糊。(普融平)

嶺頭功德眼。足倦等閑垂。紅爐一點雪。直下廓無依。(天童覺)

國手精奇老石頭。毫端點出佛雙眸。破繩床上閑垂足。兩道神光夜不收。(張無盡)

大庾嶺頭功德成。謾言點眼訪知音。紅爐片雪明端的。像外風光照古今。(疏山如)

鰲背樓臺拂白榆。此中槎客亦踟躕。牢山道士無仙骨。卻向人間作酒徒。(鐵容玄)

一尊功德被涂污。者也焉哉與之乎。魔魅好人憑咒術。嘛𠺗吽𠷑嚕啰蘇。(靈潤機)

長髭因李行婆來乃問。憶得在絳州時事么。曰非師不委。師曰多虛少實在。曰有甚諱處。師曰念你是女人放你拄杖。曰某甲終不見尊宿過。師曰老僧過在甚處。曰。和尚無過。婆豈有過。師曰無過底人作么生。婆豎拳曰與么總成顛倒。師曰實無諱處。

大圓智云。長髭李行婆。相見打破鍋。彼此兩無失。是非轉更多。大圓若見伊。掃蕩葛藤窠。奉勸參學者。休哆哆啰啰。咄。

長髭解接無根樹。婆子

能挑水底燈。燈爛樹生真可笑。佳聲千古播乾坤。諱得么。(方庵顯)

長髭有僧為點茶三巡后問。不負從上諸聖。如何是長髭第一句。師曰有口不能言。曰因甚有口不能言。師乃頌曰。石師子。木女兒。第一句。諸佛機。言不得。也大奇。直下是。莫狐疑。良久曰。是第一句第二句。曰不一不二。師曰。見利忘錐。猶自多在。僧禮拜。師拈起盞子曰。直下不負從上諸聖。曰直指人心見性成佛又作么生。師放下盞子便歸方丈。僧隨後入。師翹一足曰。大地不容針。汝從何處來。曰直是維摩也緘口不得。師曰偶爾之間又逢猛虎。僧便作虎聲。師以拄杖作亞槍勢。僧卻把住曰大地不容針何處得者個來。師曰。不但維摩。文殊也緘口不得。曰著箭虎不可當。師與一掌推出方丈。

一句兩句。葛藤露布。維摩文殊。緘口無處。暗箭藏鋒。射中猛虎。一掌相酬。繪事後素。(方庵顯)

第一句。言不及。見利忘錐。何得何失。拈起放下。翹足而立。文殊維摩。槍箭交擊。果不可當。一掌推出。縱是舜若多神。額頭也須汗出。(石溪月)

長髭問僧甚處來。曰九華控石庵。師曰庵主是什麼人。曰馬祖下尊宿。師曰名什麼。曰不委它法號。師曰它不委你不委。曰尊宿眼在甚處。師曰。若是庵主親來。今日也

【現代漢語翻譯】 現代漢語譯本 能挑水底燈，燈爛樹生，真是可笑。美好的聲名千古傳揚于天地之間，想要隱瞞也隱瞞不了啊！（方庵顯）

一位長著鬍鬚的僧人為我點了三巡茶后問道：『不辜負歷代諸聖，什麼是長髭的第一句？』 師父說：『有口不能言。』 僧人問：『為什麼有口不能言？』 師父於是作頌說：『石獅子，木女兒，第一句，諸佛機。說不得，也大奇，直下是，莫狐疑。』 良久，僧人說：『是第一句還是第二句？』 師父說：『不一不二。』 師父說：『見利忘義，還是多了。』 僧人禮拜。 師父拿起茶盞說：『當下就不辜負歷代諸聖。』 僧人問：『直指人心，見性成佛，又該如何理解？』 師父放下茶盞便回方丈。 僧人隨後進入，師父翹起一隻腳說：『大地不容針，你從何處來？』 僧人說：『即使是維摩詰（Vimalakirti，佛教在家菩薩，以辯才著稱）也無法緘口不言。』 師父說：『偶爾之間又遇到猛虎。』 僧人便發出老虎的吼聲。 師父用拄杖做出刺槍的姿勢。 僧人卻抓住拄杖說：『大地不容針，這東西從哪裡來的？』 師父說：『不只是維摩詰，文殊菩薩（Manjusri，佛教菩薩，象徵智慧）也無法緘口不言。』 僧人說：『被箭射中的老虎不可抵擋。』 師父一掌將他推出方丈。

一句兩句，葛藤露布（geteng lulu，比喻禪宗的繁瑣言辭）。維摩詰文殊菩薩，緘口無處。暗箭藏鋒，射中猛虎。一掌相酬，繪畫要在白底上作畫。（方庵顯）

第一句，言語難以表達。見利忘義，得到了什麼，又失去了什麼？拿起放下，翹足而立。文殊菩薩維摩詰，槍箭交擊。果真不可抵擋，一掌推出。縱然是舜若多神（Sundarananda，佛陀的堂弟，以俊美著稱），額頭也必須冒汗。（石溪月）

一位長著鬍鬚的僧人問師父從哪裡來。 僧人說：『從九華山（Jiuhua Mountain，中國佛教名山）控石庵來。』 師父問：『庵主是什麼人？』 僧人說：『是馬祖（Mazu Daoyi，唐代禪宗大師）門下的尊宿。』 師父問：『叫什麼名字？』 僧人說：『不知道他的法號。』 師父說：『他不知道你，你也不知道他。』 僧人說：『尊宿的眼睛在哪裡？』 師父說：『如果是庵主親自來，今天也會……』

【English Translation】 English version Being able to pick up a lamp from the bottom of the water, the lamp is broken and a tree grows, truly laughable. A fine reputation is broadcast throughout the universe for eternity, impossible to conceal! (Fang'an Xian)

A monk with a long beard made tea for me three times and then asked, 'Not failing the past sages, what is the first phrase of Long Beard?' The master said, 'Having a mouth but unable to speak.' The monk asked, 'Why is it that having a mouth, one is unable to speak?' The master then composed a verse, saying, 'Stone lion, wooden maiden, the first phrase, the mechanism of all Buddhas. Cannot be spoken, also greatly strange, directly is, do not doubt.' After a long while, the monk said, 'Is it the first phrase or the second phrase?' The master said, 'Neither one nor two.' The master said, 'Forgetting the awl upon seeing profit, still too much.' The monk bowed. The master picked up the teacup and said, 'Directly not failing the past sages.' The monk asked, 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, how is that to be understood?' The master put down the teacup and returned to his room. The monk followed him in. The master raised one foot and said, 'The earth does not allow a needle, from where do you come?' The monk said, 'Even Vimalakirti (Vimalakirti, a Buddhist layperson known for his eloquence) cannot keep silent.' The master said, 'Occasionally encountering a fierce tiger.' The monk then made the sound of a tiger. The master made a gesture of thrusting a spear with his staff. The monk grabbed the staff and said, 'The earth does not allow a needle, from where did this come?' The master said, 'Not only Vimalakirti, but also Manjusri (Manjusri, a Buddhist bodhisattva symbolizing wisdom) cannot keep silent.' The monk said, 'A tiger struck by an arrow cannot be resisted.' The master pushed him out of the room with a palm strike.

One phrase, two phrases, geteng lulu (geteng lulu, a metaphor for the verbose language of Zen). Vimalakirti, Manjusri, no place to keep silent. Hidden arrows conceal their sharpness, striking the fierce tiger. A palm strike in return, painting follows a white background. (Fang'an Xian)

The first phrase, words cannot express. Forgetting the awl upon seeing profit, what is gained, what is lost? Picking up and putting down, standing on one foot. Manjusri, Vimalakirti, spears and arrows clash. Truly cannot be resisted, pushed out with a palm strike. Even if it were Sundarananda (Sundarananda, Buddha's cousin, known for his beauty), sweat would have to pour from his forehead. (Shiqi Yue)

A monk with a long beard asked the master where he came from. The monk said, 'From the Stone Hermitage (Kongshi Hermitage) of Jiuhua Mountain (Jiuhua Mountain, a famous Buddhist mountain in China).' The master asked, 'What kind of person is the abbot of the hermitage?' The monk said, 'A respected elder under Mazu (Mazu Daoyi, a Zen master of the Tang Dynasty).' The master asked, 'What is his name?' The monk said, 'I do not know his Dharma name.' The master said, 'He does not know you, and you do not know him.' The monk said, 'Where are the respected elder's eyes?' The master said, 'If the abbot himself came, today also...'

須吃棒。曰賴遇和尚放過某甲。師曰百年後討個師僧也難得。

翠峰顯云。是則二俱作家。要且祇解收虎尾。不解據虎頭。若使德山令行。並須瓦解。　資福廣云。熱𦦨川流。洪濤雲涌。者僧能聿身經過。固是難得。末後被人陰蛀。惜。乎　雪竇正云。作家相見。照用同時。行說俱到。就中覓纖毫過患了不可得。明覺則欲決黃河之濤。控華山之石。明眼看來。正是冬行春令。

斂其鋒。藏其用。縝密不發發即中。李公山裡著箭時。張公嶺外冷頭痛。磨礱砥礪功已成。作家作家不驚眾。(天水廣)

鳳翔府法門寺佛陀禪師(石頭遷嗣)

常持數珠念三種名號曰。一釋迦。二元和。三佛陀。自余是什麼碗跶丘。乃過一珠。終而復始。

三種佳名一個過。邀君把手上高坡。時人自沒登山力。空負當年一曲歌。(佛燈珣)

釋迦元和與佛陀。摩訶悉達哩娑訶。自余甚麼碗跶丘。六一居士歐陽修。三山半落青天外。二水中分白鷺洲。(三宜盂)

深更小玉喚頻頻。卻笑檀郎不識聲。啼得血流無用處。不如緘口過殘春。(天岸升)

雪眉婆子錦衣裳。頻喚兒郎用意良。傾盡熱腸猶不諾。可憐恩義一齊忘。(契音陵)

汾州石樓禪師(石頭遷嗣)

問僧近離甚處。曰

【現代漢語翻譯】 現代漢語譯本： 須吃棒。說賴遇和尚放過了某甲。師父說百年後想找個師僧也難得了。 翠峰顯云禪師說，『這兩人都是行家，但只會收虎尾，不會據虎頭。如果德山禪師的命令能通行，他們都得瓦解。』資福廣云禪師說，『熱𦦨川流，洪濤雲涌，這僧人能親自經歷，固然難得，但最終被人暗中蛀蝕，可惜啊！』雪竇正禪師說，『行家相見，照用同時，言行俱到，想從中找出絲毫過錯都不可得。明覺禪師想要決開黃河的波濤，控制華山的巨石，但在明眼人看來，這正是冬天行使春天的命令。』 收斂鋒芒，藏起作用，縝密不發，一發即中。李公在山裡中箭時，張公在嶺外感到頭痛。磨礪的功夫已經完成，行家啊行家，不必驚動眾人。（天水廣禪師） 鳳翔府法門寺佛陀禪師（石頭遷的嗣法弟子） 常常拿著數珠念三種名號，分別是：一、釋迦（Sakyamuni，佛教創始人）；二、元和（Yuanhe，唐憲宗年號）；三、佛陀（Buddha，覺悟者）。唸完這三種名號后，就說『其餘的是什麼碗跶丘』，然後過一顆珠子，週而復始。 三種佳名念過一遍，邀請你把手上高坡。世人自己沒有登山的力量，空自辜負了當年的一曲歌。（佛燈珣禪師） 釋迦（Sakyamuni，佛教創始人）、元和（Yuanhe，唐憲宗年號）與佛陀（Buddha，覺悟者），摩訶悉達哩娑訶（Mahasiddha risuohe，咒語）。其餘的是什麼碗跶丘，六一居士歐陽修。三山半隱在青天之外，兩江水流分開了白鷺洲。（三宜盂禪師） 深夜裡小玉頻頻呼喚，卻笑檀郎不識聲音。啼得血流也無用處，不如閉口度過殘春。（天岸升禪師） 雪眉老婦穿著錦衣裳，頻頻呼喚兒郎用心良苦。傾盡熱腸仍然不被認可，可憐恩義都被遺忘。（契音陵禪師） 汾州石樓禪師（石頭遷的嗣法弟子） 問僧人最近從哪裡來。僧人回答：

【English Translation】 English version: Deserves a beating. Said that Layu (賴遇) the monk let someone off. The master said that after a hundred years, it would be difficult to find a monk. Zen Master Cuifeng Xianyun (翠峰顯云) said, 'Both of them are experts, but they only know how to collect the tiger's tail, not how to seize the tiger's head. If Deshan's (德山) orders could be carried out, they would all collapse.' Zen Master Zifu Guangyun (資福廣云) said, 'Hot 𦦨 streams, and great waves surge. It is rare for this monk to have personally experienced this, but in the end, he was secretly eaten away. What a pity!' Zen Master Xuedou Zheng (雪竇正) said, 'When experts meet, their illumination and function are simultaneous, and their words and actions are complete. It is impossible to find even the slightest fault in them. Zen Master Mingjue (明覺) wants to break open the Yellow River's waves and control the rocks of Mount Hua, but in the eyes of the discerning, this is like enacting spring orders in winter.' Conceal your sharpness, hide your function, be meticulous and do not act; when you act, you hit the mark. When Li Gong (李公) was shot with an arrow in the mountains, Zhang Gong (張公) felt a cold headache outside the mountains. The work of grinding and polishing is complete. Experts, experts, do not startle the crowd. (Zen Master Tianshui Guang (天水廣)) Buddha (佛陀) Zen Master of Famen Temple (法門寺) in Fengxiang Prefecture (鳳翔府) (Successor of Shitou Qian (石頭遷)) He often held prayer beads and recited three names: first, Sakyamuni (釋迦, the founder of Buddhism); second, Yuanhe (元和, the reign era of Emperor Xianzong of Tang); and third, Buddha (佛陀, the enlightened one). After reciting these three names, he would say, 'What other bowl-tapping monks are there?' and then pass a bead, repeating the process. Three fine names are recited once, inviting you to hold hands on the high slope. People today do not have the strength to climb the mountain, and they vainly fail to live up to the song of that year. (Zen Master Fodeng Xun (佛燈珣)) Sakyamuni (釋迦), Yuanhe (元和), and Buddha (佛陀), Mahasiddha risuohe (摩訶悉達哩娑訶, mantra). What other bowl-tapping monks are there? Layman Ouyang Xiu (歐陽修) of the Six-One Studio. Three mountains are half-hidden beyond the blue sky, and the two rivers divide the egret island. (Zen Master Sanyi Meng (三宜盂)) Deep in the night, Xiaoyu (小玉) calls out frequently, but she laughs at her lover for not recognizing her voice. Crying blood is useless; it is better to close her mouth and spend the remaining spring. (Zen Master Tianan Sheng (天岸升)) The snow-browed old woman wears brocade clothes and frequently calls out to her son with good intentions. Exhausting her warm heart is still not accepted; it is pitiful that kindness and righteousness are forgotten together. (Zen Master Qiyin Ling (契音陵)) Zen Master Shilou (石樓) of Fenzhou (汾州) (Successor of Shitou Qian (石頭遷)) Asked a monk where he had recently come from. The monk replied:

漢國師。曰漢國天子還重佛法也無。曰。苦哉賴值問著某甲。問著別人即禍生。師曰作個什麼。曰。人尚不見。有何佛法可重。師曰阇黎受戒多少時。曰二十夏。師曰大好不見有人。便打。(或作棗樹二世)

翠峰顯云。者僧棒既吃。要且去不再來。石樓令雖行。爭奈無風起浪。　南堂欲云。者僧句里藏鋒。石樓棒頭有眼。說什麼去不再來。直須棒了出院。　天奇瑞雲。埋兵索戰輸他作者。量敵排軍豈不傷軀。正眼從來付大謀。大眾到者里如何免得。良久云。涂毒鼓邊休側耳。　古南門云。者僧有前無後。石樓有後無前。翠峰明眼難瞞。要且錯過棒頭。

知君才調本翩翩。為許從戎赴朔邊。紅粉樓中應計日。胭脂山下莫經年。(海舟慈)

石樓因僧問。未識本來性。乞師方便。師曰石樓無耳朵。曰某甲自知非。師曰老僧還有過。曰和尚過在什麼處。師曰過在汝非處。僧作禮。師便打。

永寧鼎云。石樓無耳埵。𧹛粉滿面涂。者僧解禮拜。祇恐不是玉。雖然。黨理不黨親。

納款投降足可觀。將凹補凸有何難。雖然不費纖毫力。不覺髑髏徹底干。(鐵機信)

澧州大同普濟禪師(石頭遷嗣)

因僧問如何是本來人。師曰共住不相識。曰恁么則禮拜去也。師曰暗寫愁腸寄阿誰

【現代漢語翻譯】 現代漢語譯本： 漢國師問道：『漢國的天子還重視佛法嗎？』石樓禪師回答：『糟糕，偏偏你問我。問別人就要惹禍了。』漢國師說：『你這是什麼意思？』石樓禪師說：『人尚且沒見到，哪裡有什麼佛法可重視？』漢國師問：『你受戒多久了？』石樓禪師說：『二十年了。』漢國師說：『很好，沒見到人，就打！』（或作『棗樹二世』） 翠峰顯云禪師說：『這個僧人捱了棒，但終究還是會再來的。石樓禪師的命令雖然下達了，但無奈無風也能掀起浪。』南堂禪師想說：『這個僧人的話里藏著鋒芒，石樓禪師的棒頭有眼。說什麼去不再來，必須打完才能出院。』天奇瑞雲禪師說：『埋伏兵力，尋找戰爭，輸給了作者。衡量敵人，安排軍隊，難道不會傷到自己嗎？正眼從來都是交給有大謀略的人。』大眾到這裡該如何避免被打呢？良久說：『涂毒鼓邊不要側耳傾聽。』古南門禪師說：『這個僧人有前無後，石樓禪師有後無前。翠峰禪師的明眼難以欺瞞，但終究錯過了棒頭。』 『知道你才華本來就出眾，爲了允許你從軍去北方邊境。紅粉樓中應該在計算日子，胭脂山下不要經歷多年。』（海舟慈禪師） 石樓禪師因為有僧人問：『還沒有認識本來的自性，請禪師開示。』石樓禪師說：『石樓沒有耳朵。』僧人說：『我知道自己錯了。』石樓禪師說：『老僧還有過錯嗎？』僧人說：『和尚的過錯在哪裡？』石樓禪師說：『過錯就在你認為自己錯了的地方。』僧人行禮，石樓禪師就打。 永寧鼎禪師說：『石樓沒有耳朵，臉上塗滿了𧹛粉。這個僧人懂得禮拜，只怕不是真玉。』雖然如此，還是『黨理不黨親』。 『納款投降值得一看，用凹的來彌補凸的有什麼難的。雖然不費一點力氣，不知不覺頭顱徹底乾枯。』（鐵機信禪師） 澧州大同普濟禪師（石頭遷嗣（Shitou Qianzi），石頭希遷的後代） 因為有僧人問：『什麼是本來人？』禪師說：『共同居住卻不相識。』僧人說：『既然這樣，我就禮拜去了。』禪師說：『暗暗寫下憂愁的心情要寄給誰呢？』

【English Translation】 English version: Hanguo National Teacher asked: 'Does the Emperor of Han still value the Buddha-dharma?' Shitou (Stone Tower) Chan Master replied: 'Alas, it's unfortunate that you asked me. Asking someone else would bring disaster.' Hanguo National Teacher said: 'What do you mean by that?' Shitou Chan Master said: 'People haven't even been seen yet, so what Buddha-dharma is there to value?' Hanguo National Teacher asked: 'How long have you been ordained?' Shitou Chan Master said: 'Twenty years.' Hanguo National Teacher said: 'Very good, not seeing anyone, then strike!' (Or written as 'Second Generation of Jujube Tree') Cuifeng Xianyun Chan Master said: 'This monk has been struck with the staff, but he will eventually come again. Although Shitou Chan Master's order has been issued, it's a pity that waves can rise even without wind.' Nantang Chan Master wanted to say: 'This monk's words hide sharpness, and Shitou Chan Master's staff has eyes. Saying he won't come again is not enough; he must be beaten before leaving the monastery.' Tianqi Ruiyun Chan Master said: 'Burying soldiers and seeking war means losing to the author. Measuring the enemy and arranging troops, won't that injure oneself? The true eye has always been entrusted to those with great strategies.' How can the assembly avoid being struck here? After a long pause, he said: 'Don't listen attentively by the side of the poisoned drum.' Gunanmen Chan Master said: 'This monk has a beginning but no end, while Shitou Chan Master has an end but no beginning. Cuifeng Chan Master's clear eyes are hard to deceive, but he ultimately missed the staff.' 'Knowing that your talent is outstanding, I allowed you to join the army and go to the northern border. You should be counting the days in the red-powdered tower, and don't spend many years under Rouge Mountain.' (Haizhou Ci Chan Master) Because a monk asked Shitou Chan Master: 'I haven't recognized my original nature yet, please enlighten me.' Shitou Chan Master said: 'Shitou has no ears.' The monk said: 'I know I'm wrong.' Shitou Chan Master said: 'Does the old monk still have faults?' The monk said: 'Where is the Abbot's fault?' Shitou Chan Master said: 'The fault lies in where you think you are wrong.' The monk bowed, and Shitou Chan Master struck him. Yongning Ding Chan Master said: 'Shitou has no ears, and his face is covered with 𧹛 powder. This monk knows how to bow, but I fear he is not genuine jade.' Even so, it's still 'supporting reason, not relatives'. 'Surrendering and yielding is worth seeing; what's difficult about using the concave to fill the convex? Although it doesn't take any effort, unknowingly the skull is completely dry.' (Tiejixin Chan Master) Dàtóng Pǔjì Chan Master of Lǐzhōu (Successor of Shítóu Qiānzì (石頭遷嗣), descendant of Shítóu Xīqiān) Because a monk asked: 'What is the original person?' The Chan Master said: 'Living together but not recognizing each other.' The monk said: 'In that case, I will bow and leave.' The Chan Master said: 'To whom are you secretly writing your sorrowful feelings?'

。

魯庵遠云。共住不識。且道是本來人也無。既是。因甚不識。祇如者僧禮拜。是會不會。　佛化弘云。既不識。暗寫愁腸作么。須知本來人被大同涂污了也。者僧禮拜。夫人必自侮。

共住同行世莫知。幾人當面便逢伊。縱饒紹續家門者。半是貧寒乞養兒。(保寧勇)

大同見龐居士來便掩卻門曰。多智老翁莫與相見。士曰獨坐獨語過在阿誰。師便開門。才出。被士把住曰。師多智我多智。師曰多智且置。閉門開門卷之與舒相較幾許。士曰祇此一問氣急殺人。師默然。士曰弄巧成䂐。

魯庵遠云。弄巧成拙。大同領取一半。龐老領取一半。雖然。龐老早退大同三十里了也。

大同因米和尚領眾到。才欲相見。師便拽轉禪床面壁而坐。米于背後立少時。卻回客位。師曰是即是。若不驗過。已后遭人貶剝。乃令侍者請米至。米才上卻拽轉便坐。師乃繞禪床一匝便歸方丈。米卻拽轉禪床領眾便去。

廣胤標云。反古者不可非。循禮者何足多。二老一期相見。直是眼便手親。光前耀後。然仔細看來。翻成特地。何也。誰謂含愁獨不見。更教明月照流。黃　白巖符云。偷天之作。入地之謀。在二老互擅其長。若論古佛家風。且各與他三尺覆面布子。

主賓有禮合隨常。相見何緣

【現代漢語翻譯】 現代漢語譯本：

魯庵遠（Lu'an Yuan）禪師說：『共同居住卻互不相識，那麼，這個人是本來面目嗎？』既然是，為什麼不認識呢？就像這個僧人禮拜，是會還是不會呢？

佛化弘（Fohua Hong）禪師說：『既然不認識，又暗自寫下憂愁的心情做什麼呢？要知道本來面目已經被大同（Datong）的俗氣玷污了。』這個僧人禮拜，是夫人必定會自取其辱。

共同居住同行卻世人不知，有幾人當面就能相逢他？縱然是紹續家門的人，也有一半是貧寒的乞討為生的孩子。（保寧勇（Baoning Yong）禪師）

大同（Datong）禪師見龐居士（Pang Jushi）來，就關上門說：『多智的老翁不要與我相見。』龐居士說：『獨自坐著獨自說話，過錯在誰呢？』禪師就打開門。剛出來，就被龐居士抓住說：『禪師多智還是我多智？』禪師說：『多智暫且放下，關門開門，捲起放下，相比之下有多少差別？』龐居士說：『僅僅這一問就讓人氣急。』禪師沉默不語。龐居士說：『弄巧成拙。』

魯庵遠（Lu'an Yuan）禪師說：『弄巧成拙，大同（Datong）禪師領受一半，龐老（Pang Lao）領受一半。』雖然如此，龐老（Pang Lao）已經比大同（Datong）禪師早退了三十里了。

大同（Datong）禪師因為米和尚（Mi Heshang）帶領僧眾來到，剛要相見，禪師就轉過禪床，面壁而坐。米和尚（Mi Heshang）在他背後站了一會兒，就回到客位。禪師說：『是這樣沒錯，如果不驗證一下，以後會被人貶低。』於是讓侍者請米和尚（Mi Heshang）來，米和尚（Mi Heshang）剛上來，禪師就轉過禪床坐下。禪師繞著禪床轉了一圈，就回到方丈。米和尚（Mi Heshang）卻轉過禪床，帶領僧眾離開了。

廣胤（Guangyin）禪師評論說：『反古的人不可非議，遵循禮節的人也不值得稱讚。』兩位老禪師一期相見，真是眼到手到，光前耀後。然而仔細看來，反而成了特意安排。為什麼呢？誰說獨自含愁無人見，更有明月照流水。

白巖符（Baiyan Fu）禪師說：『偷天換日之作，入地無門之謀。』兩位老禪師各自擅長。如果論古佛家風，且各自給他們三尺覆面布子。

主賓有禮本應平常，相見為何

【English Translation】 English version:

Lu'an Yuan said: 'Living together yet not recognizing each other, is this person the original self?' If so, why not recognize it? Like this monk bowing, is it understanding or not understanding?'

Fohua Hong said: 'Since you don't recognize it, why secretly write down your sorrowful feelings? You should know that the original self has been tainted by the worldliness of Datong (Great Sameness).' This monk's bowing is certainly a self-inflicted humiliation.

Living and walking together, the world does not know. How many people meet him face to face? Even those who continue the family lineage, half of them are poor children begging for a living. (Baoning Yong)

Datong (Great Sameness) saw Pang Jushi (Layman Pang) coming and closed the door, saying: 'Wise old man, do not meet with me.' Pang Jushi (Layman Pang) said: 'Sitting alone and talking to oneself, whose fault is it?' The master then opened the door. As soon as he came out, Pang Jushi (Layman Pang) grabbed him and said: 'Is the master wiser or am I wiser?' The master said: 'Let's put aside wisdom for now. How much difference is there between closing the door and opening the door, rolling it up and letting it down?' Pang Jushi (Layman Pang) said: 'Just this one question makes one breathless.' The master was silent. Pang Jushi (Layman Pang) said: 'Trying to be clever only results in clumsiness.'

Lu'an Yuan said: 'Trying to be clever only results in clumsiness. Datong (Great Sameness) takes half, and Old Pang (Old Pang) takes half.' Even so, Old Pang (Old Pang) has already retreated thirty miles earlier than Datong (Great Sameness).

Because Mi Heshang (Monk Mi) led the assembly to Datong (Great Sameness), just as he was about to meet him, the master turned the meditation bed and sat facing the wall. Mi Heshang (Monk Mi) stood behind him for a while and then returned to the guest seat. The master said: 'That's right, but if you don't verify it, you will be criticized later.' So he asked the attendant to invite Mi Heshang (Monk Mi). As soon as Mi Heshang (Monk Mi) came up, the master turned the meditation bed and sat down. The master walked around the meditation bed once and returned to his room. Mi Heshang (Monk Mi) turned the meditation bed and led the assembly away.

Guangyin commented: 'Those who go against the ancient ways should not be criticized, and those who follow the etiquette are not worth praising.' The two old masters met at the same time, truly eye to hand, illuminating the past and shining on the future. However, upon closer inspection, it becomes a special arrangement. Why? Who says that no one sees the sorrowful solitude, but the bright moon shines on the flowing water.

Baiyan Fu said: 'The work of stealing the sky and changing the sun, the plan of entering the earth without a door.' The two old masters each have their own strengths. If we talk about the ancient Buddha's family style, let's each give them three feet of cloth to cover their faces.

Host and guest should be polite and normal, why meet

轉面牆。贏得一堂風冷淡。千秋明月兩禪床。(豁堂嵓)

大同問龐居士曰。是個言語。古今少人避得。祇如龐公還避得么。士曰諾。師再舉前話。士曰什麼處去來。師曰非但如今。古人亦有此語。士作舞出去。師曰。風顛老風顛老。自過教誰檢。

慣逐羊腸路。相逢莫問津。江山異今古。風物逐時新。(方庵顯)

大同因龐居士來提起笊籬喚曰大同師大同師。師不顧。士曰石頭一宗瓦解冰消。師曰若不得龐公輩灼然如此。士拋下笊籬曰寧教不直一文錢。師曰。錢雖不直。欠它又怎得。士作舞而退。師乃提起笊籬曰龐公龐公。士曰。你要我笊籬。我要你木杓。師作舞而退。士撫掌笑曰歸去來歸去來。

石溪月云。大同把定。被龐公痛處一錐。直得左轉右側前依后隨。笊籬提起處。相呼作舞時。若言依㨾畫貓兒。定把黃金鑄子期。

你愛我笊籬。我愛你木杓。主山才放高。案山又岌嶪。居士大同師。將錯便就錯。歸去來兮天地寬。一對鐵錘何處著。(瞎堂遠)

大同因僧問十二時中如何合道。師曰汝還識十二時么。曰如何是十二時。師曰子丑寅卯。僧禮拜。師示頌曰。十二時中那字別。子丑寅卯我今說。若會惟心萬法空。釋迦彌勒從茲訣。

十二時中別不別。通身是口難分

說。東邨王老暗嗟吁。達磨西來有妙訣。(佛鑒勤)

十二時中時時別。終日說兮未嘗說。經行坐臥在其中。吾今直下為君訣。(大圓智)

子丑寅卯何曾別。古人今人如是說。喪盡靈臺一物無。佛祖分明為秘訣。(涂毒策)

大鑒下四世

潭州云巖曇晟無住禪師(藥山儼嗣)

藥山問聞汝解弄獅子是否。師曰是。曰弄得幾齣。師曰弄得六出。曰我亦弄得。師曰和尚弄得幾齣。曰我祇弄得一出。師曰。一即六。六即一。師後到溈山。溈問承聞長老在藥山弄獅子是否。師曰是。溈曰長弄有置時。師曰。要弄即弄。要置即置。溈曰置時獅子在什麼處。師曰置也置也。

法昌遇云。好一場獅子。祇是有頭無尾。我當時若見溈山道置時獅子在什麼處。便與放出踞地金毛。直教溈山藏身無路。　泐潭準云。二老父子鈍置殺人。弄一個獅子也弄不出。若是準上座。祇消自弄拽得來。拈頭作尾拈尾作頭。轉兩個金睛。攫幾鉤鐵爪。吼一聲。直教百里內猛獸潛蹤。虛空里飛禽亂墜。準上座未弄師子。請大眾高著眼。先做一個定場。擲下拄杖云。箇中消息子。能有幾人知。　棲霞成云。云巖自謂解弄六出。及到溈山一出也弄不來。當時若解哮吼一聲。管教大溈倒退三千里。

厇愬金毛獅子子

【現代漢語翻譯】 現代漢語譯本： 說。東村王老暗自嘆息。達摩西來有妙訣。（佛鑒勤）

十二時辰中時時有差別。整天說啊卻未曾說。行走坐臥都在其中。我如今直接為你點破。（大圓智）

子時丑時寅時卯時，何時有過差別？古人今人都是這樣說。喪失殆盡，靈臺中一物也無。佛祖分明地說是秘訣。（涂毒策）

大鑒下四世

潭州云巖曇晟無住禪師（藥山儼嗣）

藥山問：聽說你懂得舞獅子，是嗎？禪師說：是的。藥山說：能舞出幾套？禪師說：能舞出六套。藥山說：我也能舞。禪師說：和尚您能舞出幾套？藥山說：我只舞得一套。禪師說：一即是六，六即是一。禪師後來到了溈山。溈山問：聽說長老您在藥山舞獅子，是嗎？禪師說：是的。溈山說：長舞總有停止的時候。禪師說：要舞就舞，要停止就停止。溈山說：停止的時候，獅子在哪裡？禪師說：停止了，停止了。

法昌遇說：好一場獅子戲。只是有頭無尾。我當時如果見到溈山說『停止的時候，獅子在哪裡』，便會放出踞地的金毛獅子，直接讓溈山無處藏身。泐潭準說：這兩個老傢伙父子倆真是遲鈍，竟然連個獅子都舞不出來。如果是準上座我，只需自己舞動，拽過來，把頭當尾，把尾當頭。轉動兩隻金色的眼睛，抓出幾道鐵爪的痕跡，吼叫一聲，直接讓百里之內的猛獸都藏匿起來，虛空中的飛禽都墜落下來。準上座還沒舞獅子，請各位高僧大德睜大眼睛。先做一個定場，擲下拄杖說：其中的訊息，能有幾人知道？棲霞成說：云巖自認為懂得舞六套，等到溈山那裡，一套也舞不出來。當時如果懂得哮吼一聲，管教大溈倒退三千里。

厇愬金毛獅子子

【English Translation】 English version: Said. Old Wang of Dongcun sighed secretly. Bodhidharma's coming from the West has a wonderful secret. (Fo Jianqin)

In the twelve periods of the day, there are differences at all times. Speaking all day long, yet never speaking. Walking, sitting, lying down are all within it. I will now directly reveal it to you. (Da Yuanzhi)

Zi (11pm-1am), Chou (1am-3am), Yin (3am-5am), Mao (5am-7am), when have they ever been different? The ancients and modern people all say this. Losing everything, there is nothing in the spiritual platform. The Buddhas and Patriarchs clearly say it is the secret. (Du Du Ce)

Four generations after Dajian (Huineng)

Tan Prefecture, Yunyan Tansheng, the Unabiding Zen Master (a successor of Yaoshan Yan)

Yaoshan asked: I heard that you know how to play with lions, is that so? The Zen Master said: Yes. Yaoshan said: How many acts can you perform? The Zen Master said: I can perform six acts. Yaoshan said: I can also perform. The Zen Master said: How many acts can you perform, Venerable? Yaoshan said: I only perform one act. The Zen Master said: One is six, and six is one. Later, the Zen Master went to Weishan. Weishan asked: I heard that Elder, you played with lions at Yaoshan, is that so? The Zen Master said: Yes. Weishan said: There is always a time to stop playing. The Zen Master said: Play when you want to play, stop when you want to stop. Weishan said: When you stop, where is the lion? The Zen Master said: Stopped, stopped.

Fachang Yu said: What a great lion performance! It just has a head but no tail. If I had seen Weishan say, 'When you stop, where is the lion?' I would have released the golden-haired lion crouching on the ground, directly leaving Weishan with nowhere to hide. Letan Zhun said: These two old fellows, father and son, are truly dull, unable to even perform a lion. If it were me, Zhun, I would just perform it myself, drag it over, use the head as the tail, and the tail as the head. Turn the two golden eyes, grab with a few iron claws, and roar once, directly causing the beasts within a hundred miles to hide, and the birds in the void to fall. Before Zhun performs the lion, please everyone open your eyes wide. First, make a settling field, throw down the staff and say: How many people know the message within? Qixia Cheng said: Yunyan thought he knew how to perform six acts, but when he got to Weishan, he couldn't perform even one. If he had known how to roar at that time, he would have made Dawei retreat three thousand miles.

Zhe Suo Golden-Haired Lion Cub

。栴檀林下青莎里。置也置也威自全。一出六出眉剔起。非擬擬。知幾幾。星流不啻三千里。天外風清哮吼時。為君吸盡西江水。咄。(明覺顯)

放出金毛獅子。百獸不見蹤由。要得爪牙全露。直須自把繩頭。(懶庵樞)

云巖問一尼曰汝爺在否。曰在。師曰年多少。曰年八十。師曰。汝有個爺不年八十。汝還知否。曰莫是恁么來者么。師曰恁么來者猶是兒孫。

洞山價云。直是不恁么來者亦是兒孫。　溈山果云。恁么也不得。不恁么也不得。畢竟作么生。良久云。從來無位次。不用強安排。　百丈泐云。要識爺則易。識兒孫則難。年來家計蕭條甚。千里懸懸望信稀。

云巖因僧問。二十年在百丈侍巾瓶。為甚麼心鐙不續。師曰頭上寶華冠。曰意旨如何。師曰大唐天子及冥王。

九峰虔因僧問。大唐天子及冥王意旨如何。䖍云。卻憶洞上之言。　天植維云。金針密刺繡出錦縫重重。玉線橫抽穿過羅紋結角。正是我云巖老祖大機大用底玄旨。縱饒九峰向劫外明宗。爭奈花發靈苗春不借。畢竟如何。鵝王擇乳素非鴨類。

玉鞭高舉擊金門。引出珊瑚價莫論。迥古輪王全意氣。不彰寶印自然尊。(丹霞淳)

高坐龍樓勢獨尊。野老何曾問闕門。鼓腹不知堯舜力。荷鋤引犢過前

【現代漢語翻譯】 現代漢語譯本：

栴檀林下青莎里（栴檀林：檀香樹林；青莎：一種草）。放置吧，放置吧，威儀自然完備。一旦顯現，六根齊動，眉毛都豎了起來。不是比擬，不是比擬。知曉玄機的又有多少？如同星流般迅速，不止三千里。天外風清，發出如龍般的吼叫。爲了你，我願吸盡西江之水。咄！（明覺顯）

放出金毛獅子。百獸都找不到它的軌跡。想要爪牙完全顯露，必須自己抓住繩頭。（懶庵樞）

云巖問一位尼姑：『你父親在嗎？』尼姑回答：『在。』云巖問：『年紀多大了？』尼姑回答：『八十歲了。』云巖說：『你有個父親不年滿八十，你可知道嗎？』尼姑回答：『莫非是這樣來的嗎？』云巖說：『這樣來的，仍然是兒孫。』

洞山價說：『即使不是這樣來的，也是兒孫。』溈山果說：『這樣也不行，不這樣也不行。到底該怎麼辦？』良久，說：『從來沒有位次，不用強行安排。』百丈泐說：『要認識父親容易，認識兒孫就難了。近年來家境非常蕭條，千里迢迢盼望訊息稀少。』

云巖因為僧人問：『在百丈禪師身邊侍奉了二十年，為什麼心燈沒有延續下去？』云巖說：『頭上戴著寶華冠。』僧人問：『意旨如何？』云巖說：『大唐天子和冥王。』

九峰虔因為僧人問：『大唐天子和冥王，意旨如何？』虔回答：『想起了洞山禪師的話。』天植維說：『用金針細密地刺繡，繡出錦緞上重重的縫隙，用玉線橫向抽拉，穿過羅紋結成角。這正是我們云巖老祖大機大用的玄妙旨意。縱然九峰在劫外明宗，無奈花開靈苗，春天也不借力。到底如何？鵝王選擇乳汁，本來就不是鴨子的種類。』

高高舉起玉鞭，敲擊金門。引出珊瑚，價值無法估量。遠古的輪王（輪王：擁有轉輪聖王權力的統治者）完全具備意氣，不彰顯寶印，自然尊貴。（丹霞淳）

高坐在龍樓上，氣勢獨尊。鄉野老翁何曾過問過宮闕之門。吃飽肚子，不知道堯舜的功德，扛著鋤頭，牽著牛走過。

【English Translation】 English version:

Under the sandalwood forest, amidst the green sedge. Place it, place it, the dignity is naturally complete. Once it emerges, the six senses stir, eyebrows raised. Not an analogy, not an analogy. How many know the subtle mechanism? Like a shooting star, not just three thousand miles. When the wind is clear beyond the heavens, it roars like a dragon. For you, I would drain the West River dry. Doh! (Mingjue Xian)

Release the golden-haired lion. All beasts cannot find its tracks. If you want its claws and teeth fully exposed, you must grasp the rope yourself. (Lan'an Shu)

Yunyan asked a nun, 'Is your father alive?' The nun replied, 'He is.' The master asked, 'How old is he?' The nun replied, 'Eighty years old.' The master said, 'You have a father who is not eighty years old, do you know that?' The nun replied, 'Could it be that he comes in such a way?' The master said, 'Coming in such a way is still a descendant.'

Dongshan Jia said, 'Even if he doesn't come in such a way, he is still a descendant.' Weishan Guo said, 'This way is not acceptable, and not this way is also not acceptable. What should be done after all?' After a long silence, he said, 'There has never been a position, no need to force an arrangement.' Baizhang Le said, 'It is easy to recognize the father, but difficult to recognize the descendants. In recent years, the family fortune has been very bleak, hoping for news from afar is rare.'

Yunyan, because a monk asked, 'Having served by Baizhang's side for twenty years, why was the lamp of mind not continued?' The master said, 'Wearing a jeweled crown on the head.' The monk asked, 'What is the meaning?' The master said, 'The Emperor of the Great Tang and the King of the Underworld.'

Jiufeng Qian, because a monk asked, 'What is the meaning of the Emperor of the Great Tang and the King of the Underworld?' Qian replied, 'I am reminded of Dongshan's words.' Tianzhi Wei said, 'Using golden needles to embroider meticulously, embroidering layer upon layer of seams on the brocade, drawing jade threads horizontally, passing through the ribbed patterns to form knots. This is precisely the profound meaning of our old ancestor Yunyan's great function and great use. Even if Jiufeng understands the principle beyond kalpas, it is useless because when the flower blooms and the spiritual sprout appears, spring does not lend its strength. What is it after all? The swan king chooses milk, it is not the duck's kind by nature.'

Raise the jade whip high and strike the golden gate. Leading out coral, its value cannot be estimated. The ancient Wheel-Turning King (Chakravartin: a ruler who possesses the power of a Wheel-Turning Sage King) is full of spirit, without displaying the precious seal, he is naturally honored. (Danxia Chun)

Sitting high on the dragon tower, his power is supreme. How could a rustic old man ever inquire about the palace gates? With a full belly, he does not know the virtue of Yao and Shun, carrying a hoe and leading an ox past.

邨。(永覺賢)

閶闔重重繞五云。九峰到此實難分。笑殺幾多迷路客。背指龍樓罵至尊。(南庵依)

無端勒馬過王城。忽接香風上苑明。寶色棱棱風度曲。何人敢共禦街行。(伴我侶)

眉橫八彩目重瞳。佛祖齊教立下風。骨骼生來尊特甚。豈同粟散帶天聰。(湘翁沄)

靈花從不待春開。劫外芬芳絕比材。尊貴位中誰共委。淡煙籠月浸莓苔。(宗楷元)

云巖因院主游石室回。師問。汝去入到石室裡。為什麼便回。主無對。洞山代曰。彼中已有人佔了也。師曰汝更去作什麼。山曰不可人情斷絕去也。

天童覺云。低頭失卻針。開眼拾得線。線無頭而莫度。針無穴以難穿。到者里鸞膠續絃須是洞山始得。

云巖因僧問。暫時不在如同死人時如何。師曰便好埋卻。

便好埋卻。更無依託。天上人間。逍遙快樂。切忌思量涉路途。不勞彈指開樓閣。(普庵玉)

云巖示眾。有個人家兒子。問著無有道不得底。洞山出曰它屋裡有多少典籍。師曰一字也無。曰怎得與么多知。師曰日夜不曾眠。曰問一段事得么。師曰道得卻不道。

天寧琦云。道得卻不道。作么生會。常恨春歸無覓處。不知轉入此中來。

云巖因道吾問。大悲千手眼。那個是正眼。師

【現代漢語翻譯】 現代漢語譯本 邨。(永覺賢)

閶闔（宮門）重重圍繞著五彩祥雲，九座山峰在此難以分辨。笑話那些迷路的客人，背對著皇宮指罵皇帝。（南庵依）

無緣無故地勒住馬走過王城，忽然一陣香風吹來，上苑變得明亮。寶光閃耀，風度優雅，有誰敢一起在御街上行走？（伴我侶）

眉毛呈現八種色彩，眼睛是重瞳，佛和祖師都教他甘拜下風。骨骼生來就尊貴特殊，怎麼能和那些帶著小聰明的人相提並論？（湘翁沄）

靈花從來不必等待春天開放，在劫難之外散發芬芳，絕非凡品可比。在這尊貴的位置上，有誰能共同承擔？只有淡淡的煙霧籠罩著月亮，浸潤著長滿青苔的地方。（宗楷元）

云巖（僧人名號）因為院主遊覽石室回來，云巖問：『你進入石室裡，為什麼就回來了？』院主無言以對。洞山（僧人名號）代替回答說：『那裡已經有人佔據了。』云巖說：『你再去幹什麼？』洞山說：『不能斷絕人情往來啊。』

天童覺（僧人名號）說：『低頭時丟了針，睜眼時卻撿到了線。線沒有頭無法穿引，針沒有孔難以穿過。到了這裡，要像洞山那樣才能續接斷絃。』

云巖因為有僧人問：『暫時不在，如同死人時，該如何？』云巖說：『那就好好埋葬了吧。』

那就好好埋葬了吧，不再有任何依託。天上人間，逍遙快樂。切記不要思量，涉足歧途，不必費力就能打開樓閣。（普庵玉）

云巖向大眾開示：『有個人家的兒子，問什麼都能回答。』洞山出來說：『他家裡有多少典籍？』云巖說：『一個字也沒有。』洞山說：『怎麼會知道這麼多？』云巖說：『日夜不曾睡覺。』洞山說：『問一段事可以嗎？』云巖說：『說得出卻不說。』

天寧琦（僧人名號）說：『說得出卻不說，該如何理解？常常遺憾春天離去無處可尋，不知不覺已經轉入這其中。』

云巖因為道吾（僧人名號）問：『大悲千手眼，哪個是正眼？』

【English Translation】 English version Cun. (Yongjue Xian)

The Changhe (palace gate) is heavily surrounded by five-colored auspicious clouds. The nine peaks are truly difficult to distinguish here. Laugh at those lost travelers who point their backs at the imperial palace and curse the emperor. (Nan'an Yi)

For no reason, he reins in his horse and passes through the royal city. Suddenly, a fragrant breeze arrives, and the imperial garden becomes bright. The precious colors shimmer, and the demeanor is elegant. Who dares to walk together on the imperial street? (Ban Wo Lv)

His eyebrows display eight colors, and his eyes have double pupils. Buddhas and patriarchs all teach him to yield. His bones are inherently noble and special. How can he be compared to those who possess petty cleverness? (Xiang Weng Yun)

The spiritual flower never waits for spring to bloom. Its fragrance beyond kalpas (aeons) is unmatched. In this noble position, who can share the responsibility? Only a faint mist envelops the moon, soaking the mossy ground. (Zongkai Yuan)

Yunyan (monk's name) asked the abbot, who had returned from visiting the stone chamber, 'You went into the stone chamber, why did you come back so soon?' The abbot had no reply. Dongshan (monk's name) answered on his behalf, 'Someone has already occupied it.' Yunyan said, 'What are you going there for?' Dongshan said, 'One cannot sever human relations.'

Tiantong Jue (monk's name) said, 'When I lowered my head, I lost the needle; when I opened my eyes, I found the thread. The thread has no head to guide it, and the needle has no hole to pass through. To reach this point, one must be like Dongshan to mend the broken string.'

Yunyan, because a monk asked, 'When one is temporarily absent, like a dead person, what should be done?' Yunyan said, 'Then bury them properly.'

Then bury them properly, with no further reliance. In heaven and on earth, carefree and joyful. Be sure not to contemplate or stray onto the wrong path. Without effort, the pavilion will open. (Pu'an Yu)

Yunyan addressed the assembly, 'There is a son of a certain family who can answer anything he is asked.' Dongshan came forward and said, 'How many scriptures does he have in his house?' Yunyan said, 'Not a single word.' Dongshan said, 'How does he know so much?' Yunyan said, 'He never sleeps day or night.' Dongshan said, 'May I ask him something?' Yunyan said, 'He can say it, but he won't.'

Tianning Qi (monk's name) said, 'He can say it, but he won't. How should we understand this? I often regret that spring has departed and cannot be found, unaware that it has already turned into this.'

Yunyan, because Daowu (monk's name) asked, 'The Great Compassion has a thousand hands and eyes. Which is the true eye?'

曰如人夜間背手摸枕子。曰我會也。師曰作么生。曰遍身是手眼。師曰。道也太煞道。祇道得八成。曰你作么生。師曰通身是手眼。

白巖符云。我即不然。那個是正眼。向道瞎。他若道我會也。我要問他。雲門亭里為甚不見。唐公嶺外事擬議不來。痛與一頓。為什麼。不見道通身是手眼。

遍身是。通身是。拈來猶較十萬里。展翅鵬騰六合云。摶風鼓盪四溟水。是何埃塏兮忽生。那個毫釐兮未止。君不見。網珠垂範影重重。棒頭手眼從何起。(翠峰顯)

一竅虛通。八面玲瓏。無象無私春入律。不留不礙月行空。清凈寶目功德臂。遍身何似通身是。現前手眼顯全機。大用縱橫何忌諱。(天童覺)

演若怖回鏡里首。那吒還復舊時身。不知手眼從何起。便道全軀在剎塵。(佛心才)

通身是手眼。遍界不曾藏。背摸床頭枕。翻身嫌夜長。(天寧璉)

云巖煎茶次。道吾問煎與阿誰。師曰有一人要。曰何不教伊自煎。師曰幸有某甲在。

竭力朝昏奉一人。滿傾丹節展慇勤。夜深侍立垂簾底。不敢宸廷取次行。(頻吉祥)

云巖問僧作什麼來。曰石上語話來。師曰石還點頭也無。僧無對。乃自代曰。未語話時卻點頭。

洞山瑩代云。多幸和尚證明。　證果興代云

【現代漢語翻譯】 現代漢語譯本 （僧人）問：比如有人在夜間揹著手摸枕頭。（云巖）說：『我會了。』 師父說：『怎麼說？』（僧人）說：『渾身上下都是手眼。』 師父說：『說得也太過了，只說對了八成。』（僧人）問：『您怎麼說？』 師父說：『通身都是手眼。』

白巖符說：『我卻不這樣認為，哪個是正眼？』 如果說瞎了，他如果說『我會了』，我要問他：『雲門亭里為什麼看不見？唐公嶺外的事情，想要議論也議論不來。』 狠狠地打他一頓。為什麼？沒聽說過『通身都是手眼』嗎？

『遍身是』，『通身是』，拈來比較，還差十萬八千里。展開翅膀，大鵬在六合（指天地四方）雲中翱翔，扇動翅膀，激盪四海之水。是什麼樣的塵埃啊，忽然產生？ 那個毫釐之差啊，還沒有停止。你沒看見嗎？網珠垂掛，影像重重疊疊。棒頭的手眼從哪裡生起？（翠峰顯）

一竅虛通，八面玲瓏。無象無私，春天進入音律。不留不礙，月亮在空中執行。清凈寶目功德臂，『遍身』怎麼比得上『通身是』？ 現前的手眼顯現全部的機用，大用縱橫，有什麼可忌諱的？（天童覺）

演若（指《楞嚴經》中認鏡中頭為真的故事）害怕地回頭看鏡子里的頭，那吒（佛教護法神）恢復了原來的身軀。不知道手眼從哪裡生起，就說整個身體都在剎塵之中。（佛心才）

通身都是手眼，遍佈世界，沒有隱藏。揹著手摸床頭的枕頭，翻身嫌夜晚太長。（天寧璉）

云巖在煎茶的時候，道吾問：『煎給誰喝？』 師父說：『有一個人要喝。』 （道吾）問：『為什麼不教他自己煎？』 師父說：『幸好有我在。』

竭盡全力，早晚侍奉一個人，滿懷忠誠，展現慇勤。深夜侍立在垂簾之下，不敢在皇帝的宮廷里隨意走動。（頻吉祥）

云巖問僧人：『你來做什麼？』 （僧人）說：『來石上說話。』 師父說：『石頭還點頭嗎？』 僧人無言以對。於是自己代替僧人回答說：『還沒說話的時候就點頭了。』

洞山瑩代替（僧人）回答說：『多虧和尚證明。』 證果興代替（僧人）回答說：

【English Translation】 English version A monk asked: 'It's like a person touching a pillow behind their back at night.' Yunyan said: 'I understand.' The master said: 'How so?' The monk said: 'The whole body is hands and eyes.' The master said: 'That's too much; you've only said eighty percent of it.' The monk asked: 'How would you say it?' The master said: 'The entire body is hands and eyes.'

Baiyan Fu said: 'I don't think so. Which is the true eye? If you say it's blind, and he says, 'I understand,' I'll ask him: 'Why can't you see in Yunmen Pavilion? Matters outside Tanggong Ridge cannot be discussed.' I'd give him a good beating. Why? Haven't you heard, 'The entire body is hands and eyes'?'

'The whole body is,' 'The entire body is,' even comparing them is still a hundred thousand miles away. Spreading its wings, the Peng (mythical bird) soars in the clouds of the six directions (heaven, earth, and four cardinal directions), flapping its wings and stirring the waters of the four seas. What kind of dust is this that suddenly arises? That slightest difference has not yet stopped. Don't you see? The net of jewels hangs down, with shadows upon shadows. From where do the hands and eyes on the staff arise? (Cuifeng Xian)

One aperture is empty and clear, with eight sides exquisitely open. Without form or selfishness, spring enters the rhythm. Without retention or obstruction, the moon travels in the sky. Pure and clean precious eyes, arms of merit, how can 'the whole body' compare to 'the entire body is'? The present hands and eyes reveal the complete function; the great function moves freely, what is there to avoid? (Tiantong Jue)

Yanruo (referring to the story in the Surangama Sutra of mistaking the head in the mirror for real) fearfully turns back to look at the head in the mirror, Nata (a Buddhist protector deity) restores his original body. Not knowing where the hands and eyes arise, they say the entire body is in the dust of the lands. (Foxin Cai)

The entire body is hands and eyes, throughout the world, nothing is hidden. Touching the pillow at the head of the bed behind one's back, turning over, one dislikes the night being too long. (Tianning Lian)

Yunyan was brewing tea when Daowu asked: 'Who are you brewing it for?' The master said: 'There is someone who wants to drink it.' (Daowu) asked: 'Why not teach him to brew it himself?' The master said: 'Fortunately, I am here.'

Exhausting all effort, morning and evening, serving one person, full of loyalty, displaying diligence. Standing in attendance late at night beneath the lowered curtain, not daring to walk about casually in the emperor's court. (Pin Jixiang)

Yunyan asked a monk: 'What have you come to do?' The monk said: 'To talk on the stone.' The master said: 'Does the stone nod?' The monk was speechless. So he answered for the monk himself, saying: 'It nods even before speaking.'

Dongshan Ying answered in place of (the monk), saying: 'Fortunately, the abbot has certified it.' Zheng Guo Xing answered in place of (the monk), saying:

。要他點頭。堪作甚麼。

云巖埽地次。道吾曰太區區生。師曰須知有不區區者。曰恁么則有第二月也。師豎起笤帚柄曰者個是第幾月。吾休去。

玄沙備云。正是第二月。　長慶棱問玄沙。被他倒轉埽帚柄驀面摵。又作么生。沙休去。　羅山間云。噫。兩個漢不識好惡。云巖個漢縛手縛腳。死來多少時也。　雲門偃云。奴見婢慇勤。　溈山喆云。將勤補拙。　保福展云。云巖大似泥里推車。步步區區。　翠峰顯于第二月也下別云。洎合放過。　溈山行雲。道吾平地生堆。云巖因行掉臂。玄沙道正是第二月。面皮厚多少。且道豎起埽帚意作么生。十成好個金剛鉆。攤向門前賣與誰。　超目諳云。一人先行不到。一人末後太過。二途不涉。你諸人又向甚麼處見云巖。鴛鴦繡出從君看。不把金針度與人。　天寧琦云。云巖豎帚。道吾休去。總是第二月。那個是不區區者。此夜一輪滿。清光何處無。　磬山修云。我若作道吾。待道者是第幾月。但云恰是。管教他掃帚無地放在。　鼓山賢云。玄沙長慶者一輩漢眾口鑠金。非是不知云巖意。祇要渠據令而行。雪峰門下不道不是。藥山門下猶隔十萬里在。　博山來云。糞掃堆頭辨實。笤帚柄里藏身。管他第二月第幾月。用得著便用。玄沙雲門語里有刺。是賞伊罰伊。

【現代漢語翻譯】 現代漢語譯本：

如果讓他點頭認可，那又有什麼用呢？ 云巖禪師在掃地的時候，道吾禪師說：『太侷促了。』云巖禪師說：『須知有不侷促的。』道吾禪師說：『如果這樣說，那就是有第二個月亮了。』云巖禪師豎起掃帚柄說：『這個是第幾個月亮？』道吾禪師就離開了。 玄沙備禪師說：『正是第二個月亮。』長慶棱禪師問玄沙禪師：『如果被他倒轉掃帚柄劈頭蓋臉地打，又該怎麼辦？』玄沙禪師就離開了。 羅山禪師評論說：『唉，這兩個人不懂得好壞。云巖禪師這個人束手束腳，死了很久了。』雲門偃禪師說：『奴才看見婢女慇勤。』溈山喆禪師說：『將勤補拙。』保福展禪師說：『云巖禪師很像在泥里推車，步步艱難。』翠峰顯禪師在『第二個月亮』這句話下面另外評論說：『應該放過他。』 溈山行禪師說：『道吾禪師平地生事。云巖禪師因為行走而掉臂。玄沙禪師說正是第二個月亮，臉皮有多厚啊。』且說云巖禪師豎起掃帚柄是什麼意思？十成好的金剛鉆，擺在門前賣給誰？ 超目諳禪師說：『一個人先行不到，一個人末後太過。不涉及這兩條路，你們又在什麼地方見到云巖禪師？鴛鴦繡出來任憑你看，不把金針傳授給人。』 天寧琦禪師說：『云巖禪師豎起掃帚，道吾禪師離開，都是第二個月亮。哪個是不侷促的？今夜一輪滿月，清光無處不在。』 磬山修禪師說：『如果我是道吾禪師，等他說這是第幾個月亮，我就說『恰是』，保證他掃帚沒地方放。』 鼓山賢禪師說：『玄沙禪師、長慶禪師這一輩人眾口鑠金，不是不知道云巖禪師的意思，只是要他按照規矩行事。雪峰禪師門下不能說不是，藥山禪師門下還隔著十萬八千里。』 博山來禪師說：『在糞堆里辨別真實，在掃帚柄里藏身。管他第二個月亮第幾個月亮，用得上就用。玄沙禪師、雲門禪師的話里有刺，是賞他還是罰他？』

【English Translation】 English version:

What's the use of making him nod in agreement? Once, when Yunyan (Zen master) was sweeping the floor, Daowu (Zen master) said, 'Too confined!' Yunyan (Zen master) said, 'You must know there is something unconfined.' Daowu (Zen master) said, 'If so, then there is a second moon.' Yunyan (Zen master) held up the broom handle and said, 'Which moon is this?' Daowu (Zen master) left. Xuan Sha Bei (Zen master) said, 'Precisely the second moon.' Changqing Leng (Zen master) asked Xuan Sha (Zen master), 'If he turned the broom handle around and struck you in the face, what would you do?' Xuan Sha (Zen master) left. Luo Shan (Zen master) commented, 'Alas, these two do not know good from bad. Yunyan (Zen master) is bound hand and foot, and has been dead for a long time.' Yunmen Yan (Zen master) said, 'The servant is diligent when he sees the maid.' Weishan Zhe (Zen master) said, 'Make up for clumsiness with diligence.' Baofu Zhan (Zen master) said, 'Yunyan (Zen master) is like pushing a cart in the mud, struggling at every step.' Cui Feng Xian (Zen master) added below the phrase 'second moon', 'Should have let him go.' Weishan Xing (Zen master) said, 'Daowu (Zen master) creates a mound on flat ground. Yunyan (Zen master) swings his arm while walking. Xuan Sha (Zen master) says it is precisely the second moon, how thick-skinned! 'Tell me, what is the meaning of Yunyan (Zen master) holding up the broom handle? A diamond of the finest quality, but who is it being sold to in front of the gate?' Chao Mu An (Zen master) said, 'One goes too far ahead, the other goes too far behind. Not involving these two paths, where do you see Yunyan (Zen master)? The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others.' Tianning Qi (Zen master) said, 'Yunyan (Zen master) holds up the broom, Daowu (Zen master) leaves, all are the second moon. Which is the unconfined? Tonight, the full moon is round, where is the clear light not present?' Qingshan Xiu (Zen master) said, 'If I were Daowu (Zen master), when he said, 'Which moon is this?' I would just say, 'Exactly!' and guarantee he would have nowhere to put the broom.' Gushan Xian (Zen master) said, 'Xuan Sha (Zen master) and Changqing (Zen master) and others, with their many voices, can melt metal. It's not that they don't know Yunyan (Zen master)'s meaning, but they just want him to act according to the rules. Those under Xuefeng (Zen master) cannot say it's not so, but those under Yaoshan (Zen master) are still separated by a hundred thousand miles.' Boshan Lai (Zen master) said, 'Distinguish the real in the pile of dung, hide in the broom handle. Who cares about the second moon or which moon, use it when it's needed. Xuan Sha (Zen master) and Yunmen (Zen master)'s words have thorns, is it rewarding him or punishing him?'

莫嫌霜露冷。添得好清香。

借來聊爾了門頭。得用隨宜即便休。像骨巖前弄蛇手。兒時做處老知羞。(宏智覺)

隨時舉處絕周遮。得用相宜即當家。笤帚那邊看好月。不知轉見事如麻。(頻吉祥)

潭州道吾山宗智禪師(藥山儼嗣)

僧問如何是和尚深深處。師下禪床作女人拜曰。謝子遠來。無可祇待。

驪龍海臥瑞雲高。四望歸宗萬派潮。木人來問西宮事。回惠東園一顆桃。(投子青)

深深親下拜。三代禮全該。此意如不然。玉帛云乎哉。(無準范)

歲稔時清禮儀多。相逢陪酒又陪歌。當筵不解開懷飲。如此一天風月何。(東叟穎)

道吾見南泉。泉問阇黎名什麼。師曰宗智。曰智不到處作么生宗。師曰切忌道著。曰灼然道著即頭角生。三日後師與云巖在後架把針。泉見乃問。智頭陀前日道智不到處切忌道著。道著即頭角生。合作么生行履。師便抽身入僧堂。泉便歸方丈。師復來把針。巖曰師弟適來為什麼不抵對和尚。師曰你不妨伶俐。巖不薦卻問南泉。適來智頭陀為甚不抵對和尚。泉曰它卻是異類中行。巖曰如何是異類中行。泉曰。不見道智不到處切忌道著。道著即頭角生。直須向異類中行。巖亦不會。

云居膺因僧問。切忌道著意作么生。居

【現代漢語翻譯】 現代漢語譯本： 不要嫌棄霜露寒冷，它增添了美好的清香。

借來暫且應付門面，能用就用，適宜時就停止。如同在象骨巖前耍蛇的人，小時候做的事老了卻感到羞愧。（宏智覺）

隨時隨地，任何舉動都絕不拖泥帶水，能用且適宜，就能當家作主。如同在笤帚那邊欣賞美好的月亮，卻不知道看見的事情多如亂麻。（頻吉祥）

潭州道吾山宗智禪師（藥山儼嗣）

有僧人問：『什麼是和尚最深奧的地方？』宗智禪師走下禪床，做出女人的拜禮，說：『感謝您遠道而來，沒有什麼可以招待您的。』

驪龍（傳說中的龍）在海中安睡，祥雲高高昇起，四面八方的水流都歸向大海，形成萬千水流匯聚的景象。如同木頭人來詢問西宮的事情，我回贈他東園的一顆桃子。（投子青）

深深地親自下拜，完全符合三代的禮儀。如果這個意思不明白，那麼玉帛（古代諸侯朝見帝王時所用的禮物）又算得了什麼呢？（無準范）

年成好，時世太平，禮儀就多。相逢時又是陪酒又是陪歌。如果在宴席上不盡情暢飲，那麼這美好的風月又有什麼意義呢？（東叟穎）

道吾（宗智禪師）去拜見南泉（普愿禪師）。南泉問：『阇黎（出家人的尊稱）叫什麼名字？』道吾說：『宗智。』南泉說：『智慧達不到的地方，你如何宗（遵循，依歸）呢？』道吾說：『切忌說出來。』南泉說：『如果說出來，就會長出頭角。』三天後，道吾與云巖（曇晟禪師）在後架把針。南泉看見了，就問：『智頭陀（苦行僧）前幾天說智慧達不到的地方，切忌說出來，說出來就會長出頭角，那麼你打算如何修行呢？』道吾立刻抽身進入僧堂。南泉便回到方丈。道吾又回來把針。云巖說：『師弟剛才為什麼不回答和尚？』道吾說：『你不妨聰明一點。』云巖不明白，就問南泉：『剛才智頭陀為什麼不回答和尚？』南泉說：『他卻是在異類中行走。』云巖問：『如何是異類中行走？』南泉說：『沒聽見說智慧達不到的地方，切忌說出來，說出來就會長出頭角。必須要在異類中行走。』云巖也不明白。

云居膺（云居道膺禪師）因為有僧人問：『切忌說出來，是什麼意思？』

【English Translation】 English version: Do not dislike the cold of frost and dew; it adds a pleasant fragrance.

Borrowed to temporarily manage the facade; use it when it's useful, and stop when it's appropriate. Like a snake charmer in front of the elephant bone rock, ashamed of what he did in childhood when he's old. (Hongzhi Zhengjue)

At any time and place, every action is decisive and without procrastination; if it's useful and appropriate, then you can be the master. Like admiring the beautiful moon from behind the broom, yet unaware that the things seen are as numerous as tangled hemp. (Pin Jixiang)

Zen Master Zongzhi of Daowu Mountain in Tanzhou (Successor of Yaoshan Yan)

A monk asked: 'What is the deepest place of the abbot?' The Zen master stepped down from the meditation bed, made a woman's bow, and said: 'Thank you for coming from afar; there is nothing to offer you.'

The Li dragon (a legendary dragon) sleeps in the sea, auspicious clouds rise high, and waters from all directions converge towards the sea, forming a scene of myriad streams flowing together. Like a wooden man asking about the affairs of the West Palace, I return a peach from the East Garden. (Touzi Qing)

Deeply and personally bowing, fully in accordance with the rites of the three dynasties. If this meaning is not understood, then what is jade and silk (gifts used by feudal lords when visiting the emperor) worth? (Wuzhun Fan)

When the harvest is good and the times are peaceful, there are many rituals. When we meet, we accompany each other with wine and song. If we do not drink heartily at the banquet, then what is the meaning of this beautiful scenery? (Dongsou Ying)

Daowu (Zen Master Zongzhi) went to see Nanquan (Zen Master Puzhao). Nanquan asked: 'What is the name of the Shramana (a respectful term for a monk)?' Daowu said: 'Zongzhi.' Nanquan said: 'Where wisdom cannot reach, how do you Zong (follow, rely on)?' Daowu said: 'Avoid speaking of it.' Nanquan said: 'If you speak of it, horns will grow.' Three days later, Daowu and Yunyan (Zen Master Tansheng) were mending clothes in the back. Nanquan saw them and asked: 'The other day, the ascetic Zhi (Zhi-head) said that where wisdom cannot reach, avoid speaking of it, and if you speak of it, horns will grow. So how do you intend to practice?' Daowu immediately withdrew into the monks' hall. Nanquan then returned to his room. Daowu came back to mending clothes. Yunyan said: 'Why didn't you answer the abbot just now, brother?' Daowu said: 'You might as well be clever.' Yunyan did not understand and asked Nanquan: 'Why didn't the ascetic Zhi answer the abbot just now?' Nanquan said: 'He is walking among different kinds.' Yunyan asked: 'What is walking among different kinds?' Nanquan said: 'Didn't you hear that where wisdom cannot reach, avoid speaking of it, and if you speak of it, horns will grow? You must walk among different kinds.' Yunyan still did not understand.

Yunju Ying (Zen Master Yunju Dao Ying) because a monk asked: 'What is the meaning of 'avoid speaking of it'?'

云此語最毒。云如何是最毒句。居云一棒打殺龍蛇。　五磊權云。與么說話大似病鳥棲蘆。太殺無轉智。者里則不然。智不到處正好道著。雨灑巖花。風生殿角。診候臨時。應病與藥。看孔著楔。解黏去縛。天馬挨開大施門。震動乾坤星斗落。

言詮不到是同袍。拂袖歸堂眾乃淘。沙礫真金無辨別。不須疑慮更忉忉。(汾陽昭)

金剛際下古髑髏。幾破人蹋血濺空。明月任后君自掬。寒松那棄白雲封。(投子青)

道吾同云巖回藥山。巖問如何是異類中行。山曰我今日睏倦且待別時來。巖曰某甲特為此事歸來。山曰且去。巖便出。師在方丈外聞巖不薦。不覺咬得指頭血出。下來卻問。巖師兄問和尚那因緣作么生。巖曰和尚不為我說。師便低首。

饑餐嫩草遙山去。渴飲寒泉曲澗回。放蕩不耕空劫地。暮天何用牧歌催。(丹霞淳)

撥轉當頭別有機。旁行一路少人知。古殿云深無屐跡。春風草長過前溪。(永覺賢)

道吾指佛桑花問僧。者個何似那個。曰直得寒毛卓豎。師曰畢竟如何。曰道吾門下底。師曰十里大王。

昭覺勤云。以膠投漆。驗影知形。不諳正去偏來。爭解明投暗合。還委悉么。蝦蟆跳上梵天。蚯蚓驀過東海。　徑山策云。不開戶牖安知明月之光。不泛仙槎

【現代漢語翻譯】 現代漢語譯本： 云此語最毒。云如何是最毒句？居云一棒打殺龍蛇。（居云：人名，禪師）五磊權云。（五磊：山名，位於江西省；權云：不詳）與么說話大似病鳥棲蘆。太殺無轉智。者里則不然。智不到處正好道著。雨灑巖花。風生殿角。診候臨時。應病與藥。看孔著楔。解黏去縛。天馬挨開大施門。震動乾坤星斗落。

言詮不到是同袍。拂袖歸堂眾乃淘。沙礫真金無辨別。不須疑慮更忉忉。（汾陽昭：人名，禪師）

金剛際下古髑髏。幾破人蹋血濺空。明月任后君自掬。寒松那棄白雲封。（投子青：人名，禪師）

道吾（人名，禪師）同云巖（人名，禪師）回藥山（山名）。巖問如何是異類中行？山曰我今日睏倦且待別時來。巖曰某甲特為此事歸來。山曰且去。巖便出。師在方丈外聞巖不薦。不覺咬得指頭血出。下來卻問。巖師兄問和尚那因緣作么生？巖曰和尚不為我說。師便低首。

饑餐嫩草遙山去。渴飲寒泉曲澗回。放蕩不耕空劫地。暮天何用牧歌催。（丹霞淳：人名，禪師）

撥轉當頭別有機。旁行一路少人知。古殿云深無屐跡。春風草長過前溪。（永覺賢：人名，禪師）

道吾指佛桑花問僧。者個何似那個？曰直得寒毛卓豎。師曰畢竟如何？曰道吾門下底。師曰十里大王。

昭覺勤云。（昭覺勤：人名，禪師）以膠投漆。驗影知形。不諳正去偏來。爭解明投暗合。還委悉么？蝦蟆跳上梵天。蚯蚓驀過東海。徑山策云。（徑山策：人名，禪師）不開戶牖安知明月之光。不泛仙槎

English version: This saying is the most poisonous. What is the most poisonous sentence? Juyun (Juyun: a name, a Chan master) strikes and kills dragons and snakes with a single blow. Wulei (Wulei: a mountain name, located in Jiangxi Province) Quanyun (Quanyun: unknown). Speaking like this is like a sick bird perching on a reed. It's too devoid of transformative wisdom. But it's not like that here. Where wisdom doesn't reach is precisely where you can speak well. Rain sprinkles on the rocks and flowers. Wind arises from the corners of the hall. Diagnose at the right time, and prescribe medicine according to the illness. See the hole and drive in the wedge. Untie the knots and remove the bonds. The heavenly horse pushes open the gate of great giving. Shaking the universe, the stars fall.

Words cannot express the camaraderie. With a flick of the sleeve, he returns to the hall, and the crowd is restless. Sand and gravel are indistinguishable from true gold. No need for doubt or worry. (Fenyang Zhao: a name, a Chan master)

An ancient skull beneath the Vajra realm. Broken and trampled, blood splatters in the air. Let the bright moon be scooped up by you. How can the cold pine abandon the white clouds that envelop it? (Touzi Qing: a name, a Chan master)

Daowu (Daowu: a name, a Chan master) returned to Yaoshan (Yaoshan: a mountain name) with Yunyan (Yunyan: a name, a Chan master). Yunyan asked, 'What is it to walk among different kinds?' Yaoshan said, 'I am tired today, let's wait for another time.' Yunyan said, 'I have come back specifically for this matter.' Yaoshan said, 'Go away.' Yunyan then left. The master, outside the abbot's room, heard that Yunyan was not recognized. Unknowingly, he bit his finger until it bled. He came down and asked, 'Brother Yunyan asked the abbot about that cause and condition, what did he say?' Yunyan said, 'The abbot didn't tell me.' The master then lowered his head.

Hungry, he eats tender grass and goes to distant mountains. Thirsty, he drinks cold spring water and returns to winding streams. Unrestrained, he doesn't cultivate the land of empty kalpas. In the twilight, what need is there for a shepherd's song? (Danxia Chun: a name, a Chan master)

Turning the head, there is another opportunity. Few know the path that goes sideways. In the ancient hall, the clouds are deep, and there are no traces of clogs. The spring breeze makes the grass grow long beyond the front stream. (Yongjue Xian: a name, a Chan master)

Daowu pointed to the Buddha-sang flower and asked a monk, 'What is this like?' The monk said, 'It makes my hair stand on end.' The master said, 'What is it ultimately like?' The monk said, 'It's from Daowu's school.' The master said, 'A great king for ten miles.'

Zhaojue Qin (Zhaojue Qin: a name, a Chan master) said, 'Like applying glue to lacquer, knowing the form by examining the shadow. Not understanding the correct departure and the deviated arrival, how can one understand the bright joining with the dark? Do you understand thoroughly? The toad jumps onto the Brahma heaven. The earthworm crosses the East Sea.' Jingshan Ce (Jingshan Ce: a name, a Chan master) said, 'Without opening the windows and doors, how can one know the light of the bright moon? Without floating on a raft.'

【English Translation】 This saying is the most poisonous. What is the most poisonous sentence? Juyun (Juyun: a name, a Chan master) strikes and kills dragons and snakes with a single blow. Wulei (Wulei: a mountain name, located in Jiangxi Province) Quanyun (Quanyun: unknown). Speaking like this is like a sick bird perching on a reed. It's too devoid of transformative wisdom. But it's not like that here. Where wisdom doesn't reach is precisely where you can speak well. Rain sprinkles on the rocks and flowers. Wind arises from the corners of the hall. Diagnose at the right time, and prescribe medicine according to the illness. See the hole and drive in the wedge. Untie the knots and remove the bonds. The heavenly horse pushes open the gate of great giving. Shaking the universe, the stars fall.

Words cannot express the camaraderie. With a flick of the sleeve, he returns to the hall, and the crowd is restless. Sand and gravel are indistinguishable from true gold. No need for doubt or worry. (Fenyang Zhao: a name, a Chan master)

An ancient skull beneath the Vajra realm. Broken and trampled, blood splatters in the air. Let the bright moon be scooped up by you. How can the cold pine abandon the white clouds that envelop it? (Touzi Qing: a name, a Chan master)

Daowu (Daowu: a name, a Chan master) returned to Yaoshan (Yaoshan: a mountain name) with Yunyan (Yunyan: a name, a Chan master). Yunyan asked, 'What is it to walk among different kinds?' Yaoshan said, 'I am tired today, let's wait for another time.' Yunyan said, 'I have come back specifically for this matter.' Yaoshan said, 'Go away.' Yunyan then left. The master, outside the abbot's room, heard that Yunyan was not recognized. Unknowingly, he bit his finger until it bled. He came down and asked, 'Brother Yunyan asked the abbot about that cause and condition, what did he say?' Yunyan said, 'The abbot didn't tell me.' The master then lowered his head.

Hungry, he eats tender grass and goes to distant mountains. Thirsty, he drinks cold spring water and returns to winding streams. Unrestrained, he doesn't cultivate the land of empty kalpas. In the twilight, what need is there for a shepherd's song? (Danxia Chun: a name, a Chan master)

Turning the head, there is another opportunity. Few know the path that goes sideways. In the ancient hall, the clouds are deep, and there are no traces of clogs. The spring breeze makes the grass grow long beyond the front stream. (Yongjue Xian: a name, a Chan master)

Daowu pointed to the Buddha-sang flower and asked a monk, 'What is this like?' The monk said, 'It makes my hair stand on end.' The master said, 'What is it ultimately like?' The monk said, 'It's from Daowu's school.' The master said, 'A great king for ten miles.'

Zhaojue Qin (Zhaojue Qin: a name, a Chan master) said, 'Like applying glue to lacquer, knowing the form by examining the shadow. Not understanding the correct departure and the deviated arrival, how can one understand the bright joining with the dark? Do you understand thoroughly? The toad jumps onto the Brahma heaven. The earthworm crosses the East Sea.' Jingshan Ce (Jingshan Ce: a name, a Chan master) said, 'Without opening the windows and doors, how can one know the light of the bright moon? Without floating on a raft.'

安睹天河之勢。道吾以楔㧞楔。者僧以智破智。雖然驀路相逢。未免三頭六臂。會么。愛他年少子。翻作白頭翁。

道吾因云巖問。師兄家風作么生。師曰教汝指點著堪作什麼。巖曰無者個來多少時也。師曰牙根猶帶酸澀在。

永寧鼎云。若展綿密即得。要作石頭兒孫未免旁觀皺斷眉。

道吾因石霜問。百年後有人問極則事。向它道什麼。師喚沙彌。彌應諾。師曰添凈瓶水著師。良久卻問霜。適來問什麼。霜再舉。師便歸方丈。霜有省。

垂手還他作者機。尋常語里布槍旗。重詢擬進歸方丈。一句分明更不疑。(丹霞淳)

春風初喜到天涯。二月山城處處花。笙管樓臺歌一曲。玉人扶得醉來家。(云岫巒)

道吾曰。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。

妙喜云。高在絕頂。富在福嚴。樂在天堂。苦在地獄。　南堂欲云。一人高高處觀之不足。一人低低處平之有餘。唱教門中足可觀光。衲僧門下猶欠悟在。　法林音云。二大老還得相見也無。

道吾因溈山問甚處去來。師曰看病來。曰有幾人病。師曰有病底有不病底。曰不病底莫是智頭陀么。師曰。病與不病總不干它事。速道速道。曰道得也與它沒交涉。

博山來云。溈山懷仁。道吾尚義。

【現代漢語翻譯】 現代漢語譯本： 看那銀河的壯闊氣勢。道吾禪師用木楔子拔出木楔子（比喻以相同的方法解決問題）。這位僧人以智慧破解智慧（比喻用智慧來辨析智慧）。即使在不期而遇的路上相逢，也難免展現出三頭六臂（比喻神通廣大）。明白了嗎？喜愛他年少有為，轉眼卻已是白頭老翁。

道吾禪師因為云巖禪師問：『師兄的家風是怎樣的？』道吾禪師說：『教你指點，又能做什麼呢？』云巖禪師說：『沒有這個（指家風）已經很久了。』道吾禪師說：『牙根還帶著酸澀的味道。』

永寧鼎云禪師說：『如果展開綿密的思慮就能得到，想要成為石頭希遷禪師的子孫，免不了在一旁皺著眉頭。』

道吾禪師因為石霜禪師問：『百年之後，如果有人問什麼是極則之事，該怎麼回答？』道吾禪師叫沙彌（小和尚）。沙彌應聲。道吾禪師說：『給師父的凈瓶里添水。』過了很久，道吾禪師反問石霜禪師：『剛才問什麼？』石霜禪師再次提起。道吾禪師便回到方丈室。石霜禪師有所領悟。

垂手還他作者機，尋常語里布槍旗。重詢擬進歸方丈，一句分明更不疑。（丹霞淳禪師）

春風初喜到天涯，二月山城處處花。笙管樓臺歌一曲，玉人扶得醉來家。（云岫巒禪師）

道吾禪師說：『高不在於絕頂，富不在於福嚴寺（寺名），樂不在於天堂，苦不在於地獄。』

妙喜禪師說：『高就在於絕頂，富就在於福嚴寺，樂就在於天堂，苦就在於地獄。』南堂欲禪師說：『一個人在高處觀看，總覺得不足；一個人在低處平視，卻覺得有餘。在講經說法方面，這足以讓人觀摩學習；但在禪宗參悟方面，還欠缺領悟。』法林音禪師說：『這兩位大老還能相見嗎？』

道吾禪師因為溈山禪師問：『從哪裡來？』道吾禪師說：『看病來。』溈山禪師說：『有幾個人病了？』道吾禪師說：『有病的人，也有沒病的人。』溈山禪師說：『沒病的人莫非是智頭陀（指智通禪師）嗎？』道吾禪師說：『病與不病，總不關他的事。快說快說！』溈山禪師說：『說出來也與他沒關係。』

博山來禪師說：『溈山禪師懷有仁慈之心，道吾禪師崇尚道義。』

【English Translation】 English version: Behold the majestic sight of the Milky Way. Daowu (Zen master) uses a wedge to remove a wedge (metaphor for solving a problem with the same method). This monk uses wisdom to break through wisdom (metaphor for using wisdom to discern wisdom). Even if we meet unexpectedly on the road, it is inevitable to show three heads and six arms (metaphor for great supernatural powers). Do you understand? Loving him for his youth and promise, but in the blink of an eye, he is already an old man with white hair.

Daowu (Zen master) was asked by Yunyan (Zen master): 'What is your elder brother's family style?' Daowu (Zen master) said: 'What can you do by teaching you to point it out?' Yunyan (Zen master) said: 'It has been a long time since there was this (referring to family style).' Daowu (Zen master) said: 'The roots of my teeth still have a sour and astringent taste.'

Yongning Dingyun (Zen master) said: 'If you unfold meticulous thoughts, you can obtain it. If you want to become a descendant of Shitou Xiqian (Zen master), you will inevitably frown and break your eyebrows from the sidelines.'

Daowu (Zen master) was asked by Shishuang (Zen master): 'After a hundred years, if someone asks what is the ultimate matter, what should I say to them?' Daowu (Zen master) called a Shami (novice monk). The Shami responded. Daowu (Zen master) said: 'Add water to the master's clean bottle.' After a long time, Daowu (Zen master) asked Shishuang (Zen master) in return: 'What did you ask just now?' Shishuang (Zen master) brought it up again. Daowu (Zen master) then returned to his abbot's room. Shishuang (Zen master) had an insight.

Dropping his hands, he returns the author's opportunity, spreading spears and flags in ordinary words. Re-inquire and intend to return to the abbot's room, one sentence is clear and no longer doubted. (Danjia Chun, Zen master)

The spring breeze is first happy to arrive at the ends of the earth, flowers everywhere in the mountain city in February. The sheng and flute play a song in the tower, and the jade beauty helps him home drunk. (Yunxiu Luan, Zen master)

Daowu (Zen master) said: 'High is not at the summit, rich is not at Fuyan Temple (temple name), joy is not in heaven, suffering is not in hell.'

Miaoxi (Zen master) said: 'High is precisely at the summit, rich is precisely at Fuyan Temple, joy is precisely in heaven, suffering is precisely in hell.' Nantang Yu (Zen master) said: 'One person looks from a high place and always feels insufficient; one person looks at it from a low place and feels there is more than enough. In terms of preaching and teaching, this is enough for people to observe and learn; but in terms of Zen enlightenment, there is still a lack of understanding.' Falin Yin (Zen master) said: 'Can these two great elders still meet?'

Daowu (Zen master) was asked by Weishan (Zen master): 'Where are you coming from?' Daowu (Zen master) said: 'Coming to see a sick person.' Weishan (Zen master) said: 'How many people are sick?' Daowu (Zen master) said: 'There are sick people, and there are people who are not sick.' Weishan (Zen master) said: 'Isn't the person who is not sick Zhi Toutuo (referring to Zhitong, Zen master)?' Daowu (Zen master) said: 'Sickness and non-sickness have nothing to do with him. Speak quickly, speak quickly!' Weishan (Zen master) said: 'Speaking it out has nothing to do with him either.'

Boshan Lai (Zen master) said: 'Weishan (Zen master) cherishes benevolence, and Daowu (Zen master) advocates righteousness.'

二老雖則不露針鋒。也太殺俊俏。且道誰是病者。誰是不病者。誰是不幹者。　平陽忞云。一千五百人善知識作與么語話。若是山僧。與他劈脊便棒雖。然者一棒有負墮處。

妙藥何曾過口。神醫莫能措手。若存也渠本非無。至虛也渠本非有。不滅而生。不亡而壽。全超威音之前。獨步空劫之後。成平也天蓋地擎。運轉也烏飛兔走。(天童覺)

絕勝天容不露姿。深宮獨處許誰知。偶因天外乘槎使。話落人間不自持。(嘯月朗)

道吾因有施主施裈。南泉提起示眾曰。法身具四大不。有人道得與它一腰裈。師曰。性地非空。空非性地。此是地大。三大亦然。泉乃與裈一腰。

永寧鼎云。且道與裈一腰是賞伊是罰伊。

道吾到五峰。峰問還識藥山老宿么。師曰不識。曰為甚麼不識。師曰不識不識。

白雲深處路難通。擬問蹤由已涉功。掛角𦏰羊無影跡。從容還落正偏中。(丹霞淳)

道吾聞僧念維摩經曰。八千菩薩五百聲聞。皆欲隨從文殊師利。師問曰甚麼處去。僧無對。師便打。

禾山代云。給侍者方諧。　雲林輅云。何不道領棒卻好。

道吾因云巖修鞋次乃問作什麼。巖曰將敗壞補敗壞。師曰何不道即敗壞非敗壞。

珊瑚枝上產鴛鴦。相喚相呼水國

忙。豈是斷腸聲怕聽。冰心一片倩誰揚。(粟庵鼎)

道吾因云巖不安乃問。離此殼漏子。向甚處相見。巖曰不生不滅處相見。師曰何不道非不生不滅處亦不求相見。

翠峰顯云。侍者與我記取者一問。　昭覺勤代云。何處不逢渠。　呆庵莊云。不生不滅與非不生不滅處總無相見分。若有問云居。脫卻殼漏子向什麼處相見。只向他道什麼處不相見。驀拈拄杖畫一畫。

道吾因云巖臨遷化遣書來辭。師覽書畢曰。云巖不知有。我悔當時不向伊道。雖然如是。要且不違藥山之子。

報慈遂云。古人與么道。還知有也未。云巖當時不會。那裡是他不會處。　翠巖芝云。道吾道云巖不知有。悔當時不向伊說。祇如與么道。道吾還知有也無。　彌陀德臨寂舉云。云巖老祖臨行賣俏不顧家醜。道吾恁么語話。也是利動君子。老僧不似云巖聯聯纖纖欲了不了。驀呈拄杖云。阿魏無真。黃金無假。全身推出大街頭。一任時人酬聲價。擲杖而寂。

宗鑒法林卷五十七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十八

集云堂　編

大鑒下四世

秀州華亭船子德誠禪師(藥山儼嗣)

因夾山初住鶴林。道吾到遇上堂。僧問如何是法身。山曰

【現代漢語翻譯】 現代漢語譯本： 忙碌啊，難道是害怕聽到那令人斷腸的聲音嗎？這一片冰清玉潔的心意，又能託付給誰來宣揚呢？（粟庵鼎）

道吾禪師因為云巖禪師身體不適，前去探望並問道：『離開了這個軀殼（殼漏子），你打算在哪裡與我相見呢？』云巖禪師回答說：『在不生不滅之處相見。』道吾禪師說：『為什麼不說在非不生不滅之處，也不求相見呢？』

翠峰顯禪師說：『侍者，你給我記住這一問。』昭覺勤禪師代答說：『哪裡不能遇到他呢？』呆庵莊禪師說：『不生不滅與非不生不滅之處，都沒有相見之處。如果有人問云居禪師，脫離了軀殼后在哪裡相見，就直接告訴他，哪裡不能相見。』說完，拿起拄杖畫了一下。

道吾禪師因為云巖禪師臨終前寫信來告別，道吾禪師看完信后說：『云巖禪師還是沒有領悟啊，我後悔當初沒有告訴他。雖然如此，但終究沒有違背藥山禪師的教誨。』

報慈遂禪師說：『古人這樣說，是真正領悟了嗎？云巖禪師當時沒有領會，他到底哪裡沒有領會呢？』翠巖芝禪師說：『道吾禪師說云巖禪師沒有領悟，後悔當初沒有告訴他。那麼這樣說來，道吾禪師自己是領悟了嗎？』彌陀德禪師臨終前舉例說：『云巖老祖臨終前賣弄風情，不顧家醜。道吾禪師這樣說話，也是被利益所動。老僧不像云巖禪師那樣藕斷絲連，想要了斷又了斷不了。』說完，舉起拄杖說：『阿魏沒有真的，黃金沒有假的。全身心地投入到大街上，任憑世人來評價。』說完，扔掉拄杖圓寂了。

宗鑒法林卷五十七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十八

集云堂 編

大鑒下四世

秀州華亭船子德誠禪師（藥山儼（Yaoshan Yan）嗣）

因為夾山禪師剛開始住在鶴林，道吾禪師前去拜訪，遇到夾山禪師上堂。有僧人問道：『什麼是法身（Dharmakaya）？』夾山禪師回答說：

【English Translation】 English version: Busy. Could it be that I fear to hear the heart-wrenching sound? This pure and flawless heart, to whom can I entrust it to proclaim? (Su'an Ding)

Daowu (Daowu) asked Yunyan (Yunyan) because he was unwell: 'Leaving this leaky shell (ke lou zi), where shall we meet?' Yunyan said, 'We shall meet in the place of neither birth nor death.' Daowu said, 'Why not say that in the place of neither non-birth nor non-death, one does not seek to meet either?'

Cuifeng Xian (Cuifeng Xian) said, 'Attendant, remember this question for me.' Zhaojue Qin (Zhaojue Qin) replied on his behalf, 'Where can one not encounter him?' Daian Zhuang (Daian Zhuang) said, 'In the place of neither birth nor death nor non-birth nor non-death, there is no possibility of meeting at all. If someone asks Yunju (Yunju), where shall we meet after shedding the leaky shell, just tell him, where is there not meeting?' He then picked up his staff and drew a line.

Daowu, because Yunyan sent a letter to bid farewell before his passing, Daowu, after reading the letter, said, 'Yunyan still does not understand. I regret not having told him at the time. Although it is like this, ultimately he does not violate the teachings of Yaoshan (Yaoshan).'

Bao Ci Sui (Bao Ci Sui) said, 'Did the ancients truly understand when they said that? Yunyan did not understand at the time; where exactly was it that he did not understand?' Cuiyan Zhi (Cuiyan Zhi) said, 'Daowu said that Yunyan did not understand and regretted not telling him at the time. So, in saying this, did Daowu himself understand?' Mituo De (Mituo De), before his death, cited the example, 'Old Master Yunyan was showing off before his death, disregarding his family's shame. Daowu's words were also motivated by gain. This old monk is not like Yunyan, lingering on, wanting to end it but unable to. ' He then presented his staff and said, 'Asafoetida has no truth, gold has no falsehood. Throwing myself entirely into the streets, I leave it to the people to evaluate my worth.' He then threw his staff and passed away.

Zongjian Falin, Volume 57 Supplement to the Buddhist Canon, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 58

Compiled by Jiyun Hall

Four Generations Under Dajian

Zen Master De Cheng of Chuanzi in Huating, Xiuzhou (Successor of Yaoshan Yan)

Because Jiashan (Jiashan) had just begun residing at Helin, Daowu went to visit and encountered Jiashan giving a lecture. A monk asked, 'What is the Dharmakaya (Dharmakaya)?' Jiashan replied:

法身無相。曰如何是法眼。山曰法眼無瑕。吾失笑。山下座請問。某甲抵對必有不是。致令失笑。吾曰。和尚一等是出世。未有師在。山曰甚處不是。吾曰某甲終不說。請往華亭船子處去。山曰此人如何。吾曰此人上無片瓦。下無卓錐。若去須易服而往。山乃散眾直造華亭。師才見便問大德住甚麼寺。山曰寺即不住住即不似。師曰不似似個什麼。山曰不是目前法。師曰甚處學得來。山曰非耳目之所到。師曰一句合頭語。萬劫系驢橛。師又問。垂絲千尺意在深潭。離鉤三寸子何不道。山擬開口。被師一橈打落水中。山才上。師又曰道道。山擬開口。師又打。山豁然大悟乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問拋綸擲釣師意如何。師曰絲懸淥水浮定有無之意。山曰。語帶玄而無路。舌頭談而不談。師曰釣盡江波錦鱗始遇。山乃掩耳。師曰如是如是。

泛舟駕險三十春。系處竿頭死活人。夾嶺桂分千古韻。朗江山翠萬重新。(投子青)

不犯清波不擲鉤。怪哉當面觸鰲頭。微茫一噴朦朧雨。萬壑千溪水逆流。(保寧勇)

長竿放去隨波浪。絲線收來獲錦鱗。橈下翻身何脫灑。回頭不見舊時人。(佛跡昱)

白雲檻外思悠哉。密密金刀剪不開。幽洞不拘金鎖意。縱橫無系去還來

【現代漢語翻譯】 現代漢語譯本 法身沒有固定的形態。（僧）問：『什麼是法眼？』 （溈山）答：『法眼沒有瑕疵。』我聽了忍不住笑了。 溈山於是走下座位，請教說：『我如果回答，必定有不對的地方，才導致您發笑。』 我說：『和尚您也算是出世之人，但還沒有老師指點。』 溈山問：『哪裡不對呢？』 我說：『我最終不會說。請您去華亭拜訪船子德誠禪師。』 溈山問：『這個人怎麼樣？』 我說：『這個人上面沒有一片瓦遮身，下面沒有一寸立錐之地。如果要去，必須換上便服前往。』 溈山於是遣散大眾，直接前往華亭。 船子（德誠）禪師剛一見到溈山，便問：『大德您住在什麼寺廟？』 溈山答：『寺廟即不住，住即不似。』 船子（德誠）禪師問：『不似，像個什麼？』 溈山答：『不是目前法。』 船子（德誠）禪師問：『從哪裡學來的？』 溈山答：『非耳目之所到。』 船子（德誠）禪師說：『一句合頭的語，萬劫系驢橛。』 船子（德誠）禪師又問：『垂絲千尺，意在深潭，離鉤三寸，子何不道？』 溈山剛要開口，被船子（德誠）禪師一橈打落水中。 溈山剛爬上來，船子（德誠）禪師又說：『道！道！』 溈山剛要開口，船子（德誠）禪師又打。 溈山豁然大悟，於是點頭三下。 船子（德誠）禪師說：『竿頭絲線從君弄，不犯清波意自殊。』 溈山於是問：『拋綸擲釣，師意如何？』 船子（德誠）禪師說：『絲懸淥水，浮定有無之意。』 溈山說：『語帶玄而無路，舌頭談而不談。』 船子（德誠）禪師說：『釣盡江波，錦鱗始遇。』 溈山於是掩耳。 船子（德誠）禪師說：『如是如是。』

泛舟駕險三十春，系處竿頭死活人。夾嶺桂分千古韻，朗江山翠萬重新。(投子青)

不犯清波不擲鉤，怪哉當面觸鰲頭。微茫一噴朦朧雨，萬壑千溪水逆流。(保寧勇)

長竿放去隨波浪，絲線收來獲錦鱗。橈下翻身何脫灑，回頭不見舊時人。(佛跡昱)

白雲檻外思悠哉，密密金刀剪不開。幽洞不拘金鎖意，縱橫無系去還來

【English Translation】 English version The Dharmakaya (法身) [Dharma body] has no form. (A monk) asked: 'What is the Dharma Eye (法眼) [eye of the Dharma]?' (Weishan 溈山) replied: 'The Dharma Eye (法眼) [eye of the Dharma] is without flaw.' I couldn't help but laugh. Weishan (溈山) then stepped down from his seat and asked: 'If I were to answer, there must be something incorrect, which caused you to laugh.' I said: 'Venerable monk, you are also considered a person who has transcended the world, but you have not yet had a teacher to guide you.' Weishan (溈山) asked: 'Where is the incorrectness?' I said: 'I will not say in the end. Please go to Huating (華亭) to visit Zen Master Boatman Decheng (船子德誠).' Weishan (溈山) asked: 'What is this person like?' I said: 'This person has not a single tile above his head to shelter him, nor an inch of land below to stand on. If you go, you must change into plain clothes before going.' Weishan (溈山) then dismissed the assembly and went directly to Huating (華亭). As soon as Zen Master Boatman Decheng (船子德誠) saw Weishan (溈山), he asked: 'Virtuous monk, which temple do you reside in?' Weishan (溈山) replied: 'I do not reside in a temple; to reside is not to resemble.' Zen Master Boatman Decheng (船子德誠) asked: 'If it does not resemble, what does it resemble?' Weishan (溈山) replied: 'It is not the present Dharma.' Zen Master Boatman Decheng (船子德誠) asked: 'Where did you learn this from?' Weishan (溈山) replied: 'It is beyond the reach of ears and eyes.' Zen Master Boatman Decheng (船子德誠) said: 'A single phrase that fits the head, is like a donkey tethered to a stake for countless eons.' Zen Master Boatman Decheng (船子德誠) then asked: 'A thousand feet of silk thread is lowered, with the intention in the deep pool; three inches from the hook, why don't you speak?' Just as Weishan (溈山) was about to speak, he was knocked into the water by Zen Master Boatman Decheng (船子德誠) with an oar. As soon as Weishan (溈山) climbed back up, Zen Master Boatman Decheng (船子德誠) said again: 'Speak! Speak!' Just as Weishan (溈山) was about to speak, Zen Master Boatman Decheng (船子德誠) struck him again. Weishan (溈山) suddenly had a great awakening, and then nodded three times. Zen Master Boatman Decheng (船子德誠) said: 'The silk thread on the end of the pole is yours to play with, without violating the clear waves, the intention is naturally different.' Weishan (溈山) then asked: 'Casting the line and throwing the hook, what is the teacher's intention?' Zen Master Boatman Decheng (船子德誠) said: 'The silk hangs over the green water, floating and settling the intention of existence and non-existence.' Weishan (溈山) said: 'The words carry mystery but there is no path, the tongue speaks but does not speak.' Zen Master Boatman Decheng (船子德誠) said: 'When the river waves are exhausted by fishing, the brocade carp is encountered.' Weishan (溈山) then covered his ears. Zen Master Boatman Decheng (船子德誠) said: 'Thus it is, thus it is.'

Rowing a boat through dangerous waters for thirty springs, tying the line to the pole determines life and death. The cassia trees on the ridge share ancient rhymes, the bright rivers and mountains are green and ten thousand times renewed. (Touzi Qing 投子青)

Without violating the clear waves, without casting the hook, strange indeed to touch the Ao's head face to face. A faint spray of misty rain, ten thousand valleys and a thousand streams flow against the current. (Baoning Yong 保寧勇)

The long pole is released to follow the waves, the silk thread is reeled in to catch the brocade carp. How free and unrestrained is the turning of the body under the oar, turning back and not seeing the person of old. (Foji Yu 佛跡昱)

Thoughts outside the white cloud railing are leisurely, the dense golden knife cannot cut it open. The secluded cave does not adhere to the intention of the golden lock, going and coming freely without restraint.

。(丹霞淳)

離鉤三寸如何道。駐擬還同眼裡沙。篷底月明載歸去。劫前風韻落誰家。(真歇了)

三寸離鉤摵一橈。百千毛竅冷颼颼。雖然兩手親分付。要在渠儂自點頭。(無際派)

無相無瑕便倒戈。祇因輕信智頭陀。若還不到華亭上。鐵鑄船橈奈汝何。(南叟茂)

三十餘年在藥山。鬼家活計豈能傅。當時不得夾山老。你且耐煩撐破船。(清溪徹)

一葉扁舟浪里游。釣絲牽動澥天秋。蘭橈驀口誰遭痛。夾嶺雲山暗點頭。(果清亮)

離鉤三寸已周遮。臭口才開隔海涯。贏得雲山渺秋水。至今長映夕陽斜。(孤雲權)

陽關破后馬空蹄。煙鎖云封露日低。話到昔年風襲翠。斷碑古路少人題。(伴我侶)

和煙把釣秋江畔。笑指金鱗直上鉤。劈口一橈凡聖絕。點頭全體賣風流。(天嵩岳)

船子囑夾山曰。汝向去直須藏身處沒軌跡。沒軌跡處莫藏身。吾二十年在藥山祇明斯事。汝今既得。它后莫住城隍聚落。但向深山裡钁頭邊覓取一個半個接續。勿令斷絕。山辭行頻頻回顧。師遂喚阇黎。山回首。師豎起橈曰汝將謂別有。乃覆船而逝。

長蘆了云。棹頭撥轉。河漢星輝。船子蹋翻。天地黯黑。豎起拂子云。者個是钁頭邊乾白露凈底。還知沒軌跡

【現代漢語翻譯】 現代漢語譯本：

（丹霞淳）

離鉤三寸如何說？如果停留在思索，就如同眼裡進了沙子。不如趁著蓬船里月光明亮，載著你歸去，這劫前的風雅韻致，最終會落在誰家呢？（真歇了）

三寸離鉤，用船槳輕輕一擊。百千毛孔都感到寒冷颼颼。雖然我親手教給你，但最終還是要你自己點頭領悟。（無際派）

無相無瑕，便可以倒轉戈矛。只因爲你輕易相信了智頭陀（指自作聰明的人）。如果還不到華亭（地名）之上，鐵鑄的船槳又能把你怎麼樣呢？（南叟茂）

在藥山（地名）三十多年。鬼家的活計怎麼能傳授給你？當時如果沒有夾山（人名，船子的弟子），你且耐心撐破這艘船吧！（清溪徹）

一葉扁舟在浪里漂游。釣絲牽動著浩瀚的秋天。蘭橈（船槳的美稱）猛然打下，誰會感到疼痛？夾嶺（地名）的雲山暗自點頭。（果清亮）

離鉤三寸已經很周全了。臭嘴才剛張開，就隔著遙遠的海涯。贏得雲山渺茫的秋水景色，至今長久地映照著西斜的夕陽。（孤雲權）

陽關（地名）攻破后，馬蹄空空。煙霧籠罩，雲層封閉，陽光也顯得低沉。說到昔年風襲翠竹的景象，斷碑古路上很少有人題詩。（伴我侶）

在和著煙霧的秋江邊垂釣。笑著指著那條直接上鉤的金鱗魚。船槳猛然劈下，凡聖的界限頓時消失。點頭表示完全領悟，賣弄風流。（天嵩岳）

船子（人名）囑咐夾山（人名）說：『你前往後一定要在沒有軌跡的地方藏身，在沒有軌跡的地方不要藏身。我二十年在藥山，只是明白了這件事。你現在既然已經領悟，以後不要住在城隍廟或村落里，只要在深山裡、鋤頭邊尋找一兩個能夠接續傳承的人，不要讓它斷絕。』夾山辭行時頻頻回頭。船子於是叫道：『阇黎（和尚）。』夾山回頭。船子豎起船槳說：『你以為還有別的嗎？』於是翻船而逝。

長蘆了云（人名）說：船槳撥轉，河漢星光閃耀；船子翻船，天地一片黑暗。豎起拂塵說：『這個是在鋤頭邊，經過白露洗凈的。』還知道沒有軌跡嗎？

【English Translation】 English version:

(Danxia Chun)

How to speak of three inches from the hook? To dwell on it is like sand in the eye. Better to take advantage of the bright moon in the awning and carry you home. To whose house will the elegance and charm before the kalpa (kalpa: an aeon in Hindu and Buddhist cosmology) fall? (Zhenxie Liao)

Three inches from the hook, a gentle stroke of the oar. A hundred thousand pores feel a cold shiver. Although I personally teach you, ultimately you must nod in understanding yourself. (Wuji Pai)

Without form, without flaw, then you can reverse the spear. Only because you lightly trust the 'wise ascetic' (referring to someone who thinks they are clever). If you don't reach above Huating (place name), what can an iron oar do to you? (Nansou Mao)

For more than thirty years at Yaoshan (place name). How can the ghostly business be transmitted to you? If there was no Jiashan (person's name, Chuanzi's disciple) at that time, you must patiently break this boat! (Qingxi Che)

A small boat drifts in the waves. The fishing line stirs the vast autumn sky. Who feels the pain when the orchid oar (a beautiful name for the oar) suddenly strikes? The clouds and mountains of Jia Ridge (place name) nod secretly. (Guo Qingliang)

Three inches from the hook is already complete. The stinking mouth just opens, and it's already across the distant sea. Winning the misty autumn waters of the clouds and mountains, still reflecting the slanting sunset to this day. (Guyun Quan)

After Yangguan (place name) was breached, the horse's hooves are empty. Smoke locks, clouds seal, and the sun's rays are low. Speaking of the past when the wind swept through the green bamboo, few people inscribe poems on the broken stele of the ancient road. (Ban Wo Lv)

Fishing by the autumn river with the mist. Smiling and pointing to the golden carp that goes straight for the hook. A sudden strike of the oar obliterates the boundary between the mundane and the sacred. Nodding indicates complete understanding, flaunting elegance. (Tian Songyue)

Chuanzi (person's name) instructed Jiashan (person's name): 'After you leave, you must hide yourself where there is no trace, and do not hide yourself where there is no trace. For twenty years at Yaoshan, I only understood this matter. Now that you have understood, do not live in city temples or villages in the future, but seek out one or two people in the deep mountains, by the hoe, who can continue the transmission, and do not let it be cut off.' When Jiashan was leaving, he looked back frequently. Chuanzi then called out: 'Shramana (monk).' Jiashan turned his head. Chuanzi raised the oar and said: 'Did you think there was something else?' Then he overturned the boat and passed away.

Changlu Liaoyun (person's name) said: 'The oar turns, the Milky Way shines; Chuanzi overturns the boat, and the world is dark. Raising the whisk, he says: 'This is by the hoe, cleansed by the pure white dew.' Do you still know that there is no trace?'

處隱身不得底么。

夾山橈下悟心休。何患身名蹋覆舟。今古華亭垂釣者。煙波江上使人愁。(昭覺總)

不犯清波意自殊。口開目瞪尚踟躕。漁舟覆卻無軌跡。落日秋風戰荻蘆。(佛陀遜)

藏身無跡更無藏。脫體無依便廝當。古鏡不磨還自照。淡煙和露濕秋光。

夾山不在一橈上。明月蘆花夜夜寒。誰謂華亭訊息斷。儼然秋色在江山。(解空觀)

一棹綠楊灣。金鱗得處難。長江深有恨。不合蹋翻船。(西巖惠)

藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上春花折。有來由。誰辨的。天曉西風拂拂吹。松針一徑爭拋擲。(東谷光)

笙歌院裡低昂舞。錦字梭腸宛轉看。近日洞庭秋水滿。古帆風便過千灣。(雪關訚)

三十夜裡。月亮堂堂。我去看稻。賊來偷秧。跳板頭上。翻身夾頭。一把揪來。端端是個和尚。(朝宗忍)

趯倒太虛空。嚇殺帝釋子。雷公令方行。神通三萬里。(飲川海)

杜宇聲中芳草春。王孫不見枉勞神。最堪惆悵苦伶仃。訊息斷。水𥻘𥻘。珊瑚枝上月痕新。(盟石息)

春色凋零別洛陽。月明疏影上東墻。去年幾見堂前燕。今又飛來繞畫梁。(丹巖峋)

船子有偈曰。千尺絲綸直下垂。一波才

{ "translations": [ "現代漢語譯本", "如何才能隱藏自己而又不留下任何痕跡呢？", "", "夾山（Jiashan，禪師名）在船槳下領悟了心性的止息，何必擔憂身名會像翻覆的船隻一樣消逝呢？古往今來在華亭（Huating，地名）垂釣的人們，在煙波浩渺的江面上徒增愁緒。（昭覺總）", "", "不觸犯清澈的江水，心意自然與衆不同。張口瞪眼，還在猶豫什麼呢？漁船已經翻覆，無影無蹤。夕陽西下，秋風瑟瑟，吹打著荻草和蘆葦。（佛陀遜）", "", "藏身無跡，更無須隱藏。脫離形體，無所依靠，便能坦然面對。古老的鏡子無需打磨，也能自然照亮。淡淡的煙霧和露水，浸潤著秋天的光芒。", "", "夾山（Jiashan，禪師名）的禪悟不在於那一槳之上，明月下的蘆花，夜夜寒冷。誰說華亭（Huating，地名）的訊息斷絕了呢？儼然秋天的景色就在這江山之間。（解空觀）", "", "一槳劃過綠楊灣，金色的魚兒在哪裡才能得到呢？長江深藏著遺憾，不該讓船翻覆。（西巖惠）", "", "藏身之處沒有軌跡，無影樹上是靈鳥的家宅。沒有軌跡的地方不要藏身，不在萌芽的樹枝上折取春花。有來龍去脈，誰能分辨清楚？天亮時西風輕輕吹拂，松針紛紛揚揚地灑落。（東谷光）", "", "在笙歌繚繞的庭院裡，舞姿輕盈，錦字般的愁腸婉轉地傾訴。近日洞庭湖（Dongting Lake，湖名）秋水漲滿，古老的帆船乘著順風，可以駛過千灣。（雪關訚）", "", "三十的夜晚，月亮明亮。我去看稻田，小偷卻來偷秧苗。在跳板頭上，翻身夾住他的頭，一把抓住，仔細一看，原來是個和尚。（朝宗忍）", "", "一腳踢翻了太虛空，嚇壞了帝釋天（Śakra，佛教護法神）。雷公的命令正在施行，神通廣大，傳遍三萬里。（飲川海）", "", "杜鵑鳥的叫聲中，芳草吐露新春的氣息。王孫（Wangsun，指貴族子弟）不見歸來，枉費了美好的春光。最令人惆悵的是孤獨伶仃，訊息斷絕，流水潺潺。珊瑚枝上，月亮的痕跡清新如初。（盟石息）", "", "春色凋零，告別洛陽（Luoyang，地名）。明亮的月光，稀疏的樹影，映上東邊的墻壁。去年曾多次見到堂前的燕子，今年又飛來，繞著彩繪的屋樑。（丹巖峋）", "", "船子（Shanzhi，禪師名）有偈語說：『千尺絲線，筆直地垂下，一波才』" ], "english_translations": [ "English version", "How can one hide oneself without leaving any trace?", "", 'Jiashan (Jiashan, a Chan master) realized the cessation of mind under the oar. Why worry that fame and fortune will disappear like an overturned boat? Throughout the ages, those who fish in Huating (Huating, a place name) only add to the sorrow on the misty river. (Zhaojue Zong)', "", 'Without disturbing the clear waves, the intention is naturally unique. With mouth open and eyes wide, what are you still hesitating about? The fishing boat has already capsized, leaving no trace. The setting sun and autumn wind rustle through the reeds and rushes. (Fotuo Xun)', "", 'Hiding without a trace, there is no need to hide further. Detached from the body, without reliance, one can face things with equanimity. An ancient mirror, without polishing, still shines naturally. Faint mist and dew, soaking the autumn light.', "", 'Jiashan』s (Jiashan, a Chan master) enlightenment is not on that single oar. The reed flowers under the bright moon are cold every night. Who says the news of Huating (Huating, a place name) is cut off? The autumn scenery is vividly present in this landscape. (Jiekong Guan)', "", 'One oar strokes across the Green Willow Bay. Where can the golden fish be found? The Yangtze River holds deep regrets; it should not have allowed the boat to capsize. (Xiyan Hui)', "", 'The hiding place has no trace; the shadowless tree is the home of the spiritual bird. Do not hide where there is no trace; do not pluck spring flowers from branches that have not yet sprouted. There is a cause and origin; who can discern it clearly? At dawn, the west wind blows gently, and pine needles scatter and toss along the path. (Dongguang)', "", 'In the singing and dancing courtyard, the movements are graceful, and the brocade-lettered sorrow is expressed with gentle turns. Recently, the autumn waters of Dongting Lake (Dongting Lake, a lake name) have risen, and the ancient sailing ship, with a favorable wind, can pass through a thousand bays. (Xueguan Yin)', "", 'On the thirtieth night, the moon is bright. I went to check the rice paddies, but thieves came to steal the seedlings. At the head of the springboard, I flipped over and pinned his head. I grabbed him, and upon closer inspection, it turned out to be a monk. (Chaozong Ren)', "", 'Kicking over the great void, frightening Śakra (Śakra, a Buddhist protector deity). The thunder god』s command is being carried out, with supernatural powers spreading thirty thousand miles. (Yinchuan Hai)', "", 'In the cuckoo』s cry, fragrant grasses reveal the breath of spring. The Wangsun (Wangsun, referring to noble youths) is not seen returning, wasting the beautiful spring scenery. What is most disheartening is loneliness and isolation, with news cut off and the water flowing gently. On the coral branch, the moon』s trace is fresh as ever. (Mengshi Xi)', "", 'Spring colors wither, bidding farewell to Luoyang (Luoyang, a place name). The bright moonlight and sparse shadows reflect on the eastern wall. Last year, I saw the swallows in front of the hall many times; this year, they have flown back again, circling the painted beams. (Danyan Xun)', "", 'Shanzhi (Shanzhi, a Chan master) has a verse saying: 『A thousand-foot silk line hangs straight down, just as a wave』" ] }

動萬波隨。夜靜水寒魚不餌。滿船空載月明歸。

秦州歌兒歌調苦。聞之一聲淚如雨。向使逢著漢帝憐。董賢氣咽不得語。(夫山儲)

船子偈曰。三十年來海上游。水清魚現不吞鉤。釣竿斫盡重栽竹。不計工程得便休。

百丈雪云。我則不然。數十年來山上游。草深林密獸群稠。等閑撒下漫天網。也有金毛也有猴。且道猴子堪作何用。尋常翻個觔斗子。惹得旁觀笑不休。顧左右云。莫有金毛獅子么。出來抖擻牙爪看。

每嗟漁父慣垂綸。恒泊溪邊荻映身。人問不言頭自點。恐驚魚去不應人。(海舟慈)

宣州椑樹慧省禪師(藥山儼嗣)

因洞山來參。師問曰來作甚麼。曰來親近和尚。師曰。若是親近。用動兩片皮作么。山無對。

曹山聞舉乃云。一子親得。

從來父子不相離。石女何勞更問伊。昨夜寒巖無影木。白雲深處落橫枝。(丹霞淳)

鄂州百顏明哲禪師(藥山儼嗣)

因洞山與密師伯到乃問阇黎近離甚處。山曰湖南。師曰觀察使姓什麼。曰不得姓。師曰名什麼。曰不得名。師曰還治事也無。曰自有廊幙在。師曰還出入也無。曰不出入。師曰豈不出入。山拂袖便出。明日師入堂。召二上座曰。昨日對阇黎一語不相契。一夜不安。今請上座別下

【現代漢語翻譯】 萬千波浪隨風而動。夜深人靜，水冷魚兒不上鉤。滿船空空，只載著月光而歸。

秦州歌女的歌聲悽苦。聽聞一聲，淚如雨下。假使遇到漢朝皇帝的憐憫，董賢（漢哀帝的寵臣）也會哽咽得說不出話。(夫山儲)

船子德誠禪師的偈語說：三十年來在海上漂游。水清澈，魚兒出現卻不吞食魚鉤。釣竿折斷了，重新栽種竹子。不計較工程，得到方便就休息。

百丈懷海禪師說雪峰義存禪師：我卻不是這樣。數十年來在山上游歷。草木茂盛，野獸成群。隨意撒下漫天大網，也有金毛獅子，也有猴子。且說猴子可以做什麼用呢？尋常翻個觔斗，惹得旁觀者笑個不停。顧視左右說：莫非有金毛獅子嗎？出來抖擻一下牙爪看看。

常常讚歎漁翁擅長垂釣。總是停泊在溪邊，蘆葦映襯著身影。別人問話，他一言不發，只是點頭。恐怕驚走了魚兒，不迴應人。(海舟慈)

宣州椑樹慧省禪師（藥山惟儼禪師的嗣法弟子）

因為洞山良價禪師前來參訪。慧省禪師問：你來做什麼？洞山禪師說：來親近和尚您。慧省禪師說：如果是來親近，用得著動這兩片皮囊（指身體）嗎？洞山禪師無言以對。

曹山禪師聽聞此事後說：一子親得（指洞山禪師真正領會了慧省禪師的意旨）。

從來父子之間不曾分離。石女（比喻沒有情慾的人）何必再問伊（指慧省禪師）？昨夜寒冷的巖石上沒有樹木的影子。白雲深處，掉落著橫斜的樹枝。(丹霞淳)

鄂州百顏明哲禪師（藥山惟儼禪師的嗣法弟子）

因為洞山良價禪師與密師伯一同來到，明哲禪師便問：阇黎（梵語，意為導師）最近從哪裡來？洞山禪師說：湖南。明哲禪師問：觀察使姓什麼？洞山禪師說：不得姓。明哲禪師問：叫什麼名字？洞山禪師說：不得名。明哲禪師問：還處理政事嗎？洞山禪師說：自有屬官在。明哲禪師問：還出入嗎？洞山禪師說：不出入。明哲禪師問：難道不出入？洞山禪師拂袖便出去了。第二天，明哲禪師進入法堂，召集兩位上座說：昨天對阇黎說的一句話不相契合，一夜不安。現在請上座們另作解釋。

【English Translation】 The myriad waves follow the wind's movement. In the quiet of the night, the water is cold, and the fish do not bite. The boat is empty, carrying only the bright moonlight home.

The Qin Prefecture singer's song is bitter. Hearing it once, tears fall like rain. If she were to meet the Han Emperor's pity, even Dong Xian (a favorite of Emperor Ai of Han) would choke and be unable to speak. (Fu Shan Chu)

Chan Master Chuanzi De Cheng's verse says: For thirty years, I have wandered on the sea. The water is clear, and the fish appear but do not swallow the hook. The fishing rod is broken, and I replant bamboo. Not counting the effort, I rest when it is convenient.

Baizhang Huaihai said of Xuefeng Yicun: I am not like that. For decades, I have wandered in the mountains. The grass is deep, the forest is dense, and the beasts are numerous. Casually casting a net that covers the sky, there are golden-haired lions and monkeys. And what use are the monkeys? Usually, they do a somersault, causing the onlookers to laugh incessantly. Looking around, he said: Is there a golden-haired lion? Come out and shake your teeth and claws.

I often admire the fisherman's skill in angling. He always anchors by the stream, with reeds reflecting his figure. When asked, he says nothing, only nods. He is afraid of scaring the fish away and does not respond to people. (Haizhou Ci)

Chan Master Huisheng of Beishu in Xuanzhou (a Dharma heir of Yaoshan Weiyan)

Because Dongshan Liangjie came to visit. The master asked: What have you come to do? Dongshan said: I have come to be close to the abbot. The master said: If you are coming to be close, what is the use of moving these two pieces of skin (referring to the body)? Dongshan was speechless.

Caoshan, hearing of this, said: 'A son has truly attained.' (referring to Dongshan truly understanding the meaning of Huisheng)

From the beginning, father and son have never been separated. Why should a stone woman (a metaphor for someone without desire) ask him (referring to Huisheng) again? Last night, there was no shadow of a tree on the cold rock. In the depths of the white clouds, a slanting branch falls. (Danxia Chun)

Chan Master Baiyan Mingzhe of Ezhou (a Dharma heir of Yaoshan Weiyan)

Because Dongshan Liangjie and Mi Shibo came together, Mingzhe asked: Venerable Sir (Acharya), where have you come from recently? Dongshan said: Hunan. Mingzhe asked: What is the surname of the Inspector? Dongshan said: He has no surname. Mingzhe asked: What is his name? Dongshan said: He has no name. Mingzhe asked: Does he still handle affairs? Dongshan said: He has his officials. Mingzhe asked: Does he go in and out? Dongshan said: He does not go in and out. Mingzhe asked: Does he not go in and out? Dongshan flicked his sleeve and left. The next day, Mingzhe entered the Dharma hall and summoned two senior monks, saying: Yesterday, my words did not agree with the Venerable Sir, and I was uneasy all night. Now, I ask you to give another explanation.

一語。若愜老僧意。便開粥相伴過夏。山曰請和尚問。師曰不出入事作么生。山曰太尊貴生。師乃開粥過夏。

昭覺勤云。正偏回互祇要圓融。直截當機惟崇尊貴。洞山觀機而作。百顏理長則就。雖然如是。在蔣山者里須別作個眼目始得。當時待伊道不委名。便好一拶道他不委你你不委他。敢問者里合道得什麼語。若有道得。山僧也不開粥。祇分付個龜毛拂子。若道不得。更參三十年。　天童杰云。明投暗合。八面玲瓏。不犯當頭。轉身有路。曹洞門下足可觀光。若是臨濟兒孫。棒折也未放在。當時見道不委姓。劈脊便與一拳。者里捱得轉身。非但開粥相延。亦且明窗下安排。喝一喝云。漆桶參堂去。　天童覺云。主張門戶自有旁來。拱默威嚴誰敢正視。借功施設轉位提持。左右分權不犯尊貴一路。還知尊貴處么。寶殿無人空侍立。不種梧桐免鳳來。　天寧琦云。要會尊貴一路么。報恩不開兩片皮。你諸人向甚處摸索。

香消人靜杳無聲。苔滿丹墀皓月明。入戶當堂慵正坐。出門猶懶下階行。(丹霞淳)

枯木巖前煙嶂昏。𦏰羊掛角覓無門。玉梭暗擲千峰外。一線虛通嘵色分。孤迥迥。絕瘢痕。萬古寒潭攪不渾。正坐當堂金殿冷。回頭儘是我兒孫。(自得暉)

清晨雨過蘿垣濕。入夜星攢碧

【現代漢語翻譯】 現代漢語譯本：

一位禪師說：『如果說的話能讓我滿意，我就開齋與你一起過夏天。』山回答說：『請和尚提問。』禪師說：『不出入的事如何？』山回答說：『太尊貴了。』於是禪師就開齋一起過夏天。

昭覺勤禪師說：『正偏回互，只要圓融。直截當機，唯崇尊貴。』洞山禪師觀機而作，百般道理長則順應。雖然如此，在蔣山這裡須另外有個眼目才行。當時如果他說道『不委名（不知道名字）』，就該一拶（突然逼問）道『他不委你，你不委他（他不瞭解你，你不瞭解他）』。敢問這裡應該說什麼話？如果有人說得出來，山僧我也不開齋，只分付一個龜毛拂子（不存在的東西）。如果說不出來，再參三十年。

天童杰禪師說：『明投暗合，八面玲瓏。不犯當頭，轉身有路。』曹洞宗門下值得觀光。如果是臨濟宗的兒孫，棒子折斷也未必放過。當時如果見到說『不委姓（不知道姓氏）』，劈頭就給一拳。這裡捱得轉身，非但開齋相延，而且在明窗下安排。喝一聲說：『漆桶，參堂去！』

天童覺禪師說：『主張門戶自有旁來，拱默威嚴誰敢正視？借功施設，轉位提持，左右分權，不犯尊貴一路。』還知道尊貴之處嗎？寶殿無人空侍立，不種梧桐免鳳來。

天寧琦禪師說：『要體會尊貴一路嗎？報恩寺不開兩片皮（不輕易示人）。你們這些人向什麼地方摸索？』

香消人靜杳無聲，苔滿丹墀皓月明。入戶當堂慵正坐，出門猶懶下階行。（丹霞淳禪師）

枯木巖前煙嶂昏，羝羊掛角覓無門。玉梭暗擲千峰外，一線虛通嘵色分。孤迥迥，絕瘢痕，萬古寒潭攪不渾。正坐當堂金殿冷，回頭儘是我兒孫。（自得暉禪師）

清晨雨過蘿垣濕，入夜星攢碧

【English Translation】 English version:

A Zen master said, 'If your words satisfy me, I will break the fast and spend the summer with you.' Shan replied, 'Please, Master, ask your question.' The master said, 'What about the matter of non-entering and non-exiting?' Shan replied, 'It is too尊貴 (zun gui, supremely noble).' So the master broke the fast and spent the summer with him.

Zhaojue Qin said, 'The interplay of 正 (zheng, direct) and 偏 (pian, indirect) only requires perfect harmony. Direct engagement at the moment only reveres 尊貴 (zun gui, nobility).' Dongshan acted according to the situation, accommodating all kinds of reasons. Even so, here at Jiangshan, there must be another perspective. If at that time he had said '不委名 (bu wei ming, I don't know the name),' he should have been suddenly pressed with '他不委你，你不委他 (ta bu wei ni, ni bu wei ta, he doesn't know you, you don't know him).' May I ask, what words should be spoken here? If someone can say it, I, this monk, will not break the fast, but only bestow a 龜毛拂子 (gui mao fu zi, tortoise-hair whisk, something that doesn't exist). If you cannot say it, study for another thirty years.'

Tiantong Jie said, 'Obscurely aligning with the dark, perfectly adaptable in all directions. Without offending the present moment, there is a path to turn around.' The Caodong school is worth seeing. If it were the descendants of Linji, even if the staff were broken, they would not necessarily let it go. If at that time they heard '不委姓 (bu wei xing, I don't know the surname),' they would give a punch right away. If one can manage to turn around here, not only will the fast be broken and extended, but arrangements will be made under the bright window. Shout, 'Lacquer bucket, go to the meditation hall!'

Tiantong Jue said, 'To advocate for the school, there are always others who come from the side. With respectful silence and dignity, who dares to look directly? Borrowing merit to implement, shifting positions to support, dividing power to the left and right, without offending the path of 尊貴 (zun gui, nobility).' Do you still know the place of nobility? The treasure hall is empty with no one attending, not planting梧桐 (wu tong, parasol trees) avoids the arrival of phoenixes.

Tianning Qi said, 'Do you want to understand the path of 尊貴 (zun gui, nobility)? Baoen Temple does not open both sides of its skin (does not easily reveal itself). Where are you all groping?'

The incense fades, people are quiet, and there is no sound, moss fills the red courtyard, and the bright moon shines. Entering the door and sitting in the hall, I am too lazy to sit upright, and even too lazy to go down the steps when leaving. (Danxia Chun)

Before the withered tree rock, the misty peaks are dim, a ram's horns are caught, seeking no door. A jade shuttle is secretly thrown beyond a thousand peaks, a line of emptiness connects to the dawn's color. Solitary and remote, without any trace, the ancient cold pool cannot be muddied. Sitting upright in the hall, the golden palace is cold, turning my head, all are my descendants. (Zide Hui)

After the rain in the early morning, the creeper walls are wet, at night the stars gather, emerald green

嶂明。金殿巍巍全意氣。玉階凜凜豈彰名。好大哥。好大哥。一夏松風饒不盡。渾身偏惹御香多。(與峰智)

律呂宮商調轉奇。都俞喜起聖明時。堯天舜日同欽戴。卻羨巢由總不知。(云壑弁)

玉爐香散寂無聲。紫閣簾垂禮不成。深夜暗宮誰得旨。寒侵金闕冷沉沉。(頻吉祥)

藥山高沙彌(藥山儼嗣)

藥山問見說長安甚鬧。師曰我國宴然。曰。汝從看經得。請益得。師曰。不從看經得。亦不從請益得。曰。大有人不看經不請益。為甚麼不得。師曰。不道它不得。祇是它不肯承當。

法眼益於我國宴然處別云。見誰說。

興亡虛去又虛來。為渠國土絕纖埃。須彌頂上無根草。不受春風花自開。(投子青)

撞破虛空七八片。迸開金鎖兩三重。轉身直入青霄外。多少行人覓路蹤。(枯木成)

千斤擔。一肩挑。高著眼。低過橋。古路從來直坦平。行者自分低與高。(司衡秘)

高沙彌初參藥山。山問甚處來。師曰南嶽來。曰何處去。師曰江陵受戒去。曰受戒圖個什麼。師曰圖免生死。曰。有一人不受戒。亦無生死可免。汝還知否。師曰恁么則佛戒何用。曰者沙彌猶掛唇齒在。師乃禮拜而退。更不受戒。

云居顯云。高沙彌向一言點撥處直下知歸。

雖然。若一向恁么喪我兒孫。云居不解弄死蛇頭。祇是應病與藥。今日用十支法。黑漆衣缽向人天眾前兩手分付。何故。曹溪波浪如相似。無限平人被陸沉。　龍淵法雲。者漢被藥山換卻眼睛。要識那一人還未在。　桐峰竟云。善垂香餌設錦阱。可稱漁獵。能豎赤幟拔連城。還他勇敢。祇如道有一人不受戒。亦無生死可免。且道是那一人。

三十未封侯。顛狂遍九州。生平鏌鎁劍。不報小人仇。(且拙訥)

高沙彌結庵藥山之陽。一日來禮拜。值雨。藥山問你來也。師曰是。曰可煞濕。師曰不打者鼓笛。云巖曰。皮也無。打甚麼鼓。道吾曰。鼓也無。打甚麼皮。山曰今日大好一場曲調。

青龍斯云。山僧若在。祇向道大好不打者鼓笛。

偶爾垂言借問伊。知音爭使落今時。邊笳不犯宮商曲。玉笛橫將劫外吹。(丹霞淳)

一門無事弄蹺蹊。不顧通身入水泥。猶把傢俬狼藉盡。祇余春樹囀黃鸝。(璇鑒衡)

高沙彌一日齋時見藥山自打鼓。師乃捧缽作舞入堂。山便擲下椎曰是第幾和。師曰是第二和。曰如何是第一和。師就桶舀一杓飯便出。

廣胤標云。我當時若在。和飯桶一齊踢翻。看二老作何去就。　法林音云。因齋慶贊即不無。二老若是第一和。驢年夢見么。

父子相投氣味同。擎盂打鼓展家風。雖然百味般般有。爭奈風吹別調中。(枯木成)

聲鼓拈椎第二籌。缽盛香飯飽還休。東風扇后韶光美。別岸垂楊弄翠柔。(雪峰預)

鼠驚樵客沿蒼壁。猿戲山頭撼紫檉。別有一條投水筧。竹筒斜引到茶鐺。(遍聞馨)

京兆府終南山翠微無學禪師(丹霞然嗣)

龍牙問。自到和尚法席。每每上參不蒙一法示誨。意在於何。師曰嫌少個甚麼。牙又問洞山。山曰爭怪得老僧。

法眼益別云。祖師來也。　翠峰顯云。兩個老漢被者僧穿卻。惟有法眼與他同參。若是雪竇門下。吃棒了趁出。　云居齊云。此三尊宿還有親疏也無。

翠微一日在法堂內經行。投子進前接禮問。西來密旨。和尚如何示人。師駐步少時。子曰乞師垂示。師曰更要第二杓惡水那。子便禮謝。師曰莫躲跟。子曰時至根苗自生。

曾扣西來問翠微。經行駐步大慈悲。當時投子如能薦。惡水重將更潑誰。(水庵一)

師子出窟。驪龍入穴。抬眸風生。眾獸腦裂。更弄爪牙。翻成漏泄。時至須憑返躑機。分明蹋破澄潭月。(投子青)

承當不是克家子。立到何年得轉身。風送海門帆影斷。渡頭猶有待舟人。(幻寄庭)

吉州孝義寺性空禪師(丹霞然嗣)

因僧來參。師乃展手示之。僧近前復退後。師曰父母俱喪略不慘顏。僧呵呵大笑。師曰少時與阇黎舉哀。僧乃打筋斗而出。師曰蒼天蒼天。

蔣山勤云。展開兩手。祇見錐頭利。進前退後。不見利頭錐。呵呵大笑。笑里有刀。連哭蒼天。弓折箭盡。且道畢竟如何。良久云。若不共同橋上過。爭信橋流水不流。　法林音云。二俱不了。

孝義因僧參。人事了。師曰與么下去還有佛法道理也無。曰某甲結舌有分。師曰老僧又作么生。曰素非好手。師便仰身合掌。僧亦合掌。師乃拊掌三下。僧拂袖便出。師示偈曰。烏不前。兔不后。幾人於此茫然走。祇有阇黎達本源。結舌何曾著空有。

進不前。退不后。頭尾中間兩處走。胡僧撫掌笑呵呵。此土西天未曾有。(佛鑒勤)

入林不動草。入水不動波。曾經達本源。結舌更無過。若是參方士。須達末後句。(大圓智)

晝復夜。初中后。金烏飛。玉兔走。於此茫然與悄然。總是蝦跳不出鬥。(石溪月)

長沙仙天禪師(大川嗣)

披雲和尚來。才入方丈便問。未見東越老人時作么生為物。曰。祇知云生碧嶂。焉知月落寒潭。師曰祇與么也難得。曰莫是未見時么。師便喝。云展兩手。師曰。錯怪人也。有甚麼限。云掩耳而出。

因僧來參。師乃展手示之。僧近前復退後。師曰父母俱喪略不慘顏。僧呵呵大笑。師曰少時與阇黎舉哀。僧乃打筋斗而出。師曰蒼天蒼天。

蔣山勤云。展開兩手。祇見錐頭利。進前退後。不見利頭錐。呵呵大笑。笑里有刀。連哭蒼天。弓折箭盡。且道畢竟如何。良久云。若不共同橋上過。爭信橋流水不流。　法林音云。二俱不了。

孝義因僧參。人事了。師曰與么下去還有佛法道理也無。曰某甲結舌有分。師曰老僧又作么生。曰素非好手。師便仰身合掌。僧亦合掌。師乃拊掌三下。僧拂袖便出。師示偈曰。烏不前。兔不后。幾人於此茫然走。祇有阇黎達本源。結舌何曾著空有。

進不前。退不后。頭尾中間兩處走。胡僧撫掌笑呵呵。此土西天未曾有。(佛鑒勤)

入林不動草。入水不動波。曾經達本源。結舌更無過。若是參方士。須達末後句。(大圓智)

晝復夜。初中后。金烏飛。玉兔走。於此茫然與悄然。總是蝦跳不出鬥。(石溪月)

長沙仙天禪師(大川嗣)

披雲和尚來。才入方丈便問。未見東越老人時作么生為物。曰。祇知云生碧嶂。焉知月落寒潭。師曰祇與么也難得。曰莫是未見時么。師便喝。云展兩手。師曰。錯怪人也。有甚麼限。云掩耳而出。

【現代漢語翻譯】 現代漢語譯本：

一位僧人前來參拜。禪師於是伸出手掌給他看。僧人走近又退後。禪師說：『父母都去世了，你竟然沒有一點悲傷的表情。』僧人呵呵大笑。禪師說：『稍後我和你一起舉哀。』僧人於是翻了個觔斗走了出去。禪師說：『蒼天啊蒼天。』 蔣山勤禪師說：『展開兩手，只看見錐子的尖利。進前退後，看不見尖利後面的錐子。呵呵大笑，笑裡藏刀。連聲哭喊蒼天，弓折箭盡。』且說究竟如何？良久后說：『若不一起在同一座橋上過，怎能相信橋下的流水其實沒有流動。』法林音禪師說：『兩者都不明白。』 孝義禪師因僧人來參拜，人事完畢后，禪師說：『像這樣下去，還有佛法道理嗎？』僧人說：『我結舌不語。』禪師說：『老僧又該如何是好？』僧人說：『向來不是高手。』禪師便仰身合掌，僧人也合掌。禪師於是拍掌三下，僧人拂袖便走。禪師示偈說：『烏鴉不向前，兔子不向后，多少人在此茫然奔走。只有你阇黎（acarya，阿阇黎，意為導師）通達本源，結舌不語又何曾執著于空或有。』 進不向前，退不向后，頭尾中間兩處走。胡僧（指外來的僧人）撫掌笑呵呵，此土（指中土）西天（指印度）未曾有。（佛鑒勤禪師） 入林不動草，入水不動波。曾經通達本源，結舌更無過。若是參方士（指四處參學的僧人），須達末後句。 晝復夜，初中后。金烏（指太陽）飛，玉兔（指月亮）走。於此茫然與悄然，總是蝦跳不出鬥。 長沙仙天禪師（大川嗣） 披雲和尚來訪，才進入方丈室便問：『未見到東越老人時，如何為人說法？』禪師說：『只知道雲彩從碧綠的山峰升起，哪裡知道月亮落入寒冷的深潭。』披雲和尚說：『即使這樣也很難得。』禪師說：『莫非是未見之時嗎？』禪師便喝斥一聲。披雲和尚展開兩手。禪師說：『錯怪人了。有什麼限制呢？』披雲和尚捂著耳朵走了出去。

【English Translation】 English version:

A monk came to visit. The Zen master then extended his hand to show him. The monk approached and then retreated. The Zen master said, 'Both parents have passed away, yet you don't show a trace of sadness.' The monk laughed heartily. The Zen master said, 'Later, I will join you in mourning.' The monk then somersaulted and left. The Zen master said, 'Oh, heavens, oh, heavens.' Zen Master Jiangshan Qin said, 'Spreading out both hands, one only sees the sharpness of the awl's tip. Advancing and retreating, one doesn't see the awl behind the sharp tip. Laughing heartily, a knife is hidden in the laughter. Crying out to the heavens repeatedly, the bow is broken and the arrows are exhausted.' So, what is the ultimate truth? After a long silence, he said, 'If we don't cross the same bridge together, how can we believe that the water under the bridge is not flowing?' Zen Master Falin Yin said, 'Neither of them understands.' Zen Master Xiaoyi, because a monk came to visit, after the formalities were completed, the Zen master said, 'If things continue like this, is there still Buddhist Dharma?' The monk said, 'I have a share in being tongue-tied.' The Zen master said, 'What should this old monk do?' The monk said, 'I have never been skilled.' The Zen master then leaned back and put his palms together, and the monk also put his palms together. The Zen master then clapped his hands three times, and the monk flicked his sleeves and left. The Zen master presented a verse saying, 'The crow does not go forward, the rabbit does not go backward, how many people wander here in confusion. Only you, Acarya (teacher), understand the source, being tongue-tied, you have never been attached to emptiness or existence.' 'Advancing not forward, retreating not backward, the head and tail wander in between. The foreign monk (referring to a monk from abroad) claps his hands and laughs heartily, this land (referring to China) and the Western Heaven (referring to India) have never had this.' (Zen Master Fojian Qin) 'Entering the forest, the grass does not move; entering the water, the waves do not stir. Having once understood the source, being tongue-tied is no longer a fault. If you are a traveling monk, you must understand the final phrase.' (Zen Master Dayuan Zhi) 'Day and night repeat, beginning, middle, and end. The golden crow (referring to the sun) flies, the jade rabbit (referring to the moon) runs. Being confused or silent here, it's all like a shrimp jumping but unable to escape the bucket.' (Zen Master Shixi Yue) Zen Master Changsha Xiantian (Dachuan Si) When the monk Piyun came, as soon as he entered the abbot's room, he asked, 'Before seeing the old man of Dongyue, how did you teach beings?' The Zen master said, 'I only know that clouds rise from the green peaks, how would I know that the moon falls into the cold, deep pool?' Piyun said, 'Even that is rare.' The Zen master said, 'Could it be before seeing?' The Zen master then shouted. Piyun spread out his hands. The Zen master said, 'You've wronged people. What limitations are there?' Piyun covered his ears and left.

師曰死卻者漢平生也。

眼明慣識陣雲頭。兩手揮戈戰不休。世事若將公道斷。將軍歸去合封侯。(絕象鑒)

作者相逢箭拄鋒。其中綿密不通風。要須惜取眉毛好。免使全身落草中。(竹屋簡)

仙天因新羅僧參。才展具便捉住曰。未發本國時。道取一句來。僧無語。師便推出曰。問伊一句。便道兩句。

廣胤標云。那裡是者僧道底兩句。分析得出。仙天被汝勘破。分析不出。孤負仙天。　松庭嚴云。佛鑒道祇見錐頭利。不見鑿頭方。未免得失商量。大圓道。賣金須遇買金人。一狀領過。山僧見處也要諸仁共知。卓拄杖云。殺人刀活人劍。具眼者辨取。復卓兩卓。

入門展具便生擒。一拶無言喪膽魂。縱使盧醫能起死。那知死死不生生。(松若昭)

仙天因僧參擬作禮。師曰野狐兒見什麼了便禮拜。曰老禿奴見什麼了便恁么問。師曰。苦哉苦哉。仙天今日忘前失后。曰要且得時終不補失。師曰爭不如此。曰誰甘。師呵呵大笑曰遠之遠矣。僧四顧便出。

高峰妙云。一問一答。有賓有主。盡謂二俱作家。若據山僧檢點。者僧猶自可。仙天笑殺人。

武侯太尉智崔嵬。掠地勤王酒半杯。何事山河難一統。祇緣各自負奇才。(白巖符)

仙天因洛瓶和尚到。乃問

【現代漢語翻譯】 現代漢語譯本： 師父說，『死卻者』就是漢平生（一個人的名字）。 『眼明慣識陣雲頭，兩手揮戈戰不休。世事若將公道斷，將軍歸去合封侯。』（絕象鑒的詩句） 『作者相逢箭拄鋒，其中綿密不通風。要須惜取眉毛好，免使全身落草中。』（竹屋簡的詩句） 仙天和尚因為新羅（古代朝鮮半島國家）僧人蔘拜，才展開坐具就抓住他說：『未出發去本國時，說一句來。』僧人無話可說。仙天和尚就推出他說：『問他一句，便說兩句。』 廣胤標云：『哪裡是這位僧人說的兩句？分析得出，仙天和尚被你勘破；分析不出，辜負仙天和尚。』松庭嚴云：『佛鑒和尚說，只見到錐子的尖利，沒見到鑿子的方正，未免得失的商量。』大圓和尚說：『賣金子須遇到買金子的人，一狀領過。』山僧我的見解也要各位知道。』卓拄杖說：『殺人刀，活人劍，有眼力的人辨別。』又卓了兩下。 『入門展具便生擒，一拶無言喪膽魂。縱使盧醫能起死，那知死死不生生。』（松若昭的詩句） 仙天和尚因為僧人蔘拜，想要作禮，師父說：『野狐精看見什麼了便禮拜？』僧人說：『老禿驢看見什麼了便這樣問？』師父說：『苦哉苦哉，仙天和尚今天忘前失后。』僧人說：『要且得時終不補失。』師父說：『爭不如此？』僧人說：『誰甘心？』師父呵呵大笑說：『遠之遠矣。』僧人四處張望便出去了。 高峰妙云：『一問一答，有賓有主，都說二者都是行家。如果按照山僧我來檢查，這位僧人還算可以，仙天和尚笑死人。』 『武侯太尉智崔嵬，掠地勤王酒半杯。何事山河難一統，祇緣各自負奇才。』（白巖符的詩句） 仙天和尚因為洛瓶和尚到來，於是問

【English Translation】 English version: The Master said, 'The one who is dead' is Han Ping Sheng (a person's name). 'Eyes bright, accustomed to recognizing the head of the battle clouds, both hands wielding spears, fighting without rest. If worldly affairs are judged with fairness, the general should return and be enfeoffed as a marquis.' (Verses by Juexiang Jian) 'When masters meet, arrows meet points. Within, it is dense and impenetrable. One must cherish one's eyebrows well, lest the whole body fall into the grass.' (Verses by Zhuwu Jian) Because a Silla (ancient Korean kingdom) monk came to pay respects, Xiantian (a monk's name) grabbed him as soon as he unfolded his sitting cloth and said, 'Before you left your country, say a phrase.' The monk had nothing to say. Xiantian then pushed him out, saying, 'Asked him one phrase, and he says two.' Guangyin Biao said, 'Where are the two phrases that this monk said? If you can analyze them, you have seen through Xiantian; if you cannot analyze them, you have failed Xiantian.' Songting Yan said, 'Buddha Jian said, 'Only see the sharpness of the awl's point, not the squareness of the chisel's head,' inevitably discussing gains and losses.' Dayuan said, 'Selling gold must meet a buyer of gold, I take full responsibility.' My view, as a mountain monk, I also want you all to know.' He struck his staff and said, 'The sword that kills, the sword that gives life, those with eyes discern.' He struck it twice more. 'Entering the door, unfolding the sitting cloth, immediately captured alive, one squeeze, speechless, losing courage. Even if the doctor Lu can revive the dead, how can he know that dying and dying is not being born?' (Verses by Songruo Zhao) Because a monk came to pay respects and wanted to bow, Xiantian said, 'What did the wild fox see that it bows?' The monk said, 'What did the old bald donkey see that he asks like this?' The Master said, 'Bitter, bitter, Xiantian has forgotten the past and lost the future today.' The monk said, 'It is better to gain the moment than to make up for the loss.' The Master said, 'Why not?' The monk said, 'Who is willing?' The Master laughed loudly and said, 'Far, far away.' The monk looked around and left. Gaofeng Miao said, 'One question, one answer, there is guest and host, all say that both are experts. If I, the mountain monk, were to examine, this monk is still acceptable, Xiantian is laughing to death.' 'Marquis Wu, Grand Commandant, wisdom towering, seizing land, diligently serving the king, half a cup of wine. Why is the country difficult to unify? Only because each is confident in their own extraordinary talent.' (Verses by Baiyan Fu) Because the monk Luoping arrived, Xiantian asked

甚處來。曰南溪。師曰還將得南溪訊息來么。曰。消即消已。息即未息。師曰最苦是未息。曰且道未息個什麼。師曰一回見面千載忘名。洛拂袖便行。師曰弄死蛇手有甚麼限。

□□□云。仙天也是明於責人。若是弄死蛇手。千百年后其實令人難甘。

仙天因僧參。才展具。師曰。不用通寒暄。還我文彩未彰時道理來。曰。某甲有口。啞卻即閑。苦死覓個臘月扇子作么。師拈棒作打勢。僧把住曰。還我未拈棒時道理來。師曰隨我者隨之南北。不隨我者死住東西。曰隨與不隨且置。請師指出東西南北。師便打。

將軍帳下孰能過。不易僧初善切磋。蛇尾龍頭弓箭折。烏藤三十未為多。(本覺一)

拳踢既相應。正奇各有術。無奈末梢虧。一機晦其密。(東暉普)

漳州三平義忠禪師(大顛通嗣)

升座次。有道士出衆。從東過西。又有一僧從西過東。師曰適來道士卻有見處。師僧未在。士出作禮曰謝師接引。師便打。僧出作禮曰乞師指示。師亦打。復召眾曰。此兩件公案作么生斷。眾無對。師曰既無人斷。老僧為斷去也。乃擲下拄杖歸方丈。

溈山喆云。若不是三平老漢。幾乎作道理斷卻。不見石鞏道。三十年一張弓兩隻箭。祇射得半個聖人。果然。

三平偈曰。即

【現代漢語翻譯】 現代漢語譯本：

問：從哪裡來？ 答：南溪。 師父問：還帶回南溪的訊息了嗎？ 答：訊息已經消散了，氣息還沒有停止。 師父說：最苦的就是氣息還沒有停止。 答：請問什麼叫做氣息還沒有停止？ 師父說：一回見面，千載都忘記了名相。 洛拂袖便走。 師父說：玩弄死蛇的手有什麼了不起的？

□□□說：仙天也太苛責人了。如果是玩弄死蛇的手，千百年后其實令人難以忍受。

仙天因為僧人蔘訪，才擺開坐具，師父說：不用寒暄，還我文采還沒有顯露時的道理來。 答：我有一張嘴，啞口不言就清閑了，何苦去找臘月的扇子呢？ 師父拿起棒子作勢要打，僧人抓住棒子說：還我沒有拿起棒子時的道理來。 師父說：隨我的人就隨我南北，不隨我的人就死守東西。 答：隨與不隨暫且放下，請師父指出東西南北。 師父就打。

將軍帳下誰能過？不易僧最初善於切磋。 蛇尾龍頭，弓箭折斷，烏藤三十下也不算多。（本覺一）

拳打腳踢既已相應，正奇各有法術。 無奈末梢有虧，一機隱藏其秘密。（東暉普）

漳州三平義忠禪師（大顛通嗣）

升座后，有個道士從人群中出來，從東走到西，又有一個僧人從西走到東。 師父說：剛才的道士還有點見地，這個僧人還不行。 道士出來作禮說：謝謝師父接引。 師父就打。 僧人出來作禮說：請師父指示。 師父也打。 又召集眾人說：這兩件公案怎麼判斷？ 眾人沒有回答。 師父說：既然沒有人判斷，老僧就來判斷吧。 於是扔下拄杖回到方丈。

溈山喆說：如果不是三平老漢，幾乎就用道理來判斷了。不見石鞏說：三十年一張弓兩隻箭，只射得半個聖人。果然。

三平偈說：即

【English Translation】 English version:

Asked: Where do you come from? Answered: Nanxi (a place name). The master asked: Did you bring back any news from Nanxi? Answered: The news has dissipated, but the breath has not stopped. The master said: The most painful thing is that the breath has not stopped. Answered: Please, what is meant by 'the breath has not stopped'? The master said: One meeting, and a thousand years forget the name. Luo flicked his sleeves and left. The master said: What's so great about handling a dead snake?

□□□ said: Xiantian (a person's name) is too critical. If it's handling a dead snake, it's actually unbearable after thousands of years.

Xiantian, because a monk came to visit, just set out the sitting mat, the master said: No need for pleasantries, return to me the principle before the literary talent was revealed. Answered: I have a mouth, but it's idle when I'm mute. Why bother looking for a fan in the twelfth month? The master raised his staff as if to strike, and the monk grabbed the staff and said: Return to me the principle before you raised the staff. The master said: Those who follow me follow me north and south, those who do not follow me die and stay east and west. Answered: Let's put aside following or not following, please point out east, west, north, and south. The master then struck.

Who can pass under the general's tent? The monk Buyi (a person's name) was initially good at discussion. The snake's tail and dragon's head, the bow and arrow are broken, thirty strokes of the rattan cane are not too many. (Benjueyi (a person's name))

Fists and kicks respond accordingly, the orthodox and the unorthodox each have their techniques. But the end is flawed, and a mechanism hides its secret. (Donghuipu (a person's name))

Chan Master Yizhong of Sanping (Three Peace) in Zhangzhou (a place name) (a successor of Datong (a person's name))

After ascending the seat, a Taoist came out from the crowd, going from east to west, and then a monk came from west to east. The master said: The Taoist just now had some insight, but this monk is not good enough. The Taoist came out and bowed, saying: Thank you, Master, for receiving me. The master then struck. The monk came out and bowed, saying: Please, Master, instruct me. The master also struck. Then he summoned the crowd and said: How should these two cases be judged? The crowd did not answer. The master said: Since no one will judge, this old monk will judge. Then he threw down his staff and returned to his abbot's room.

Weishan Zhe (a person's name) said: If it weren't for the old man Sanping (a person's name), he would almost have judged it with reason. Didn't Shigon (a person's name) say: Thirty years, one bow and two arrows, only shooting half a sage. Indeed.

The Sanping (Three Peace) verse says: That is

此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。

天童覺云。正相逢。沒交涉。六戶不掩。四衢絕蹤。遍界是光明。通身無向背。正恁么時作么生。機絲不掛梭頭事。文彩縱橫意自殊。

三平問大顛。不用指東畫西。請師直指。顛曰。幽州江口石人蹲。師曰猶是指東畫西。顛曰若是鳳凰兒。不向那邊討。師禮拜。顛曰。若不得后句。前話也難圓。

徹底老婆心。不向那邊討。父子要投機。無端入荒草。(圓悟勤)

馬頰山本空禪師(大顛通嗣)

僧問。去卻即今言句。請師直指本來性。師曰你迷源來得多少時。曰即今蒙和尚指示。師曰。若指示你。我即迷源。曰如何即是。師示頌曰。心是性體。性是心用。心性一如。誰別誰共。妄外迷源。祇者難洞。古今凡聖。如幻如夢。

佛鑒勤云。問不徒然。答無虛設。才隨語轉。覿面千山。后偈中雖有收有放。其奈錯下名言。山僧重為別過。乃頌。

心本非心。性本非性。心性兩忘。誰少誰剩。老倒本空。灼艾求病。妄外迷源。孤負凡聖。

心性從來體一同。有無空處透真空。古今妄外迷源者。春入園林處處紅。(涂毒策)

本空上堂。祇者施為動轉。還合得本來祖翁么。若合得。十二時中無虛

【現代漢語翻譯】 現代漢語譯本 此見聞並非真正的見聞，沒有任何外在的聲色可以呈現給您。如果能徹悟其中完全沒有實體的道理，那麼體和用，分開與不分開又有什麼妨礙呢？

天童覺禪師說：『正相逢，卻沒有任何瓜葛。六扇門無需關閉，四通八達的道路上沒有軌跡。整個世界都是光明，整個身心沒有正反兩面。正在這個時候該怎麼辦呢？』就像織布機上的梭子不掛一絲線，文章辭藻縱橫交錯，意境自然不同。

三平禪師問大顛禪師：『不用指東畫西，請老師直接指點。』大顛禪師說：『幽州的江口蹲著一個石人。』三平禪師說：『這仍然是指東畫西。』大顛禪師說：『如果是鳳凰的後代，就不會從那邊去尋找。』三平禪師於是禮拜。大顛禪師說：『如果得不到后一句，前面的話也難以圓滿。』

徹底的老婆心，不向那邊討。父子想要投機，無端進入荒草。（圓悟勤禪師）

馬頰山本空禪師（大顛禪師的嗣法弟子）

有僧人問：『去掉現在的言語，請老師直接指示本來面目。』本空禪師說：『你迷惑本源有多久了？』僧人說：『現在蒙和尚指示。』本空禪師說：『如果我指示你，我就迷惑本源了。』僧人說：『如何才是？』本空禪師示頌說：『心是性的本體，性是心的作用。心性本來就是一體，誰能區分誰能共同？向外執著迷惑本源，這種人難以洞察。古今的凡夫和聖人，都如幻如夢。』

佛鑒勤禪師說：『問話不是徒勞，回答沒有虛設。才思隨著言語流轉，對面就是千山萬水。』後面的偈語雖然有收有放，但終究是錯用了名言。我再來重新辨別過失，於是作頌：

『心本來就不是心，性本來就不是性。心性兩方面都忘卻，誰會缺少誰會剩餘？老朽的本空，卻要用艾草燒灼來求病。向外執著迷惑本源，辜負了凡夫和聖人。』

『心性從來本體相同，有無空處透徹真空。古今向外執著迷惑本源的人，就像春天進入園林，處處都是紅色。』（涂毒策禪師）

本空禪師上堂說法：『現在的施為動轉，還符合本來的祖師嗎？如果符合，十二時辰中沒有虛假。』

【English Translation】 English version This seeing and hearing is not true seeing and hearing. There are no remaining sounds or sights that can be presented to you. If one thoroughly understands that there is ultimately nothing within it, then what harm is there in separating or not separating substance and function?

Zen Master Tiantong Jue said: 'Right when you meet, there is no involvement. The six doors need not be closed, and there are no traces on the four crossroads. The entire realm is light, and the whole body has no front or back. What should be done at such a time?' It's like the shuttle on a loom not hanging a single thread; the literary talent is crisscrossing, and the meaning is naturally different.

Zen Master Sanping asked Zen Master Dadian: 'No need to point east and draw west; please, teacher, point directly.' Dadian said: 'A stone man squats at the river mouth of Youzhou.' Sanping said: 'This is still pointing east and drawing west.' Dadian said: 'If you are a descendant of the phoenix, you will not seek it over there.' Sanping then bowed. Dadian said: 'If you do not get the latter phrase, the former words are difficult to complete.'

A thoroughly kind old woman's heart does not seek it over there. Father and son want to speculate, but needlessly enter the wilderness. (Zen Master Yuanwu Qin)

Zen Master Benkong of Mount Majia (Successor of Dadian)

A monk asked: 'Leaving aside the present words and phrases, please, teacher, directly point to the original nature.' Benkong said: 'How long have you been deluded about the source?' The monk said: 'Now I am receiving the teacher's instruction.' Benkong said: 'If I instruct you, then I am deluded about the source.' The monk said: 'What is it then?' Benkong showed a verse, saying: 'The mind is the substance of nature, and nature is the function of the mind. Mind and nature are originally one; who can distinguish or share? Clinging outwardly and being deluded about the source, such a person is difficult to penetrate. The ordinary and the sages of ancient and modern times are like illusions and dreams.'

Zen Master Fojian Qin said: 'The question is not in vain, and the answer is not empty. Talent flows with words, and facing you are a thousand mountains.' Although the later verse has gathering and releasing, it ultimately misuses names and words. I will re-distinguish the faults, and thus compose a verse:

'The mind is originally not the mind, and nature is originally not the nature. When both mind and nature are forgotten, who will lack or who will remain? Old and decrepit Benkong seeks illness by cauterizing with moxa. Clinging outwardly and being deluded about the source, one fails the ordinary and the sages.'

'Mind and nature have always been the same in essence; in the place of being and non-being, one penetrates true emptiness. Those who cling outwardly and are deluded about the source in ancient and modern times are like spring entering the garden, where everywhere is red.' (Zen Master Tudu Ce)

Benkong ascended the hall and said: 'Do the present actions and movements still accord with the original ancestor? If they accord, there is no falsity in the twelve hours.'

棄底道理。若合不得。喫茶說話往往喚作茶話在。僧便問如何免得不成茶話去。師曰你識得口也未。曰如何是口。師曰兩片皮也不識。曰如何是本來祖翁。師曰大眾前不要牽爺恃娘。曰大眾忻然去也。師曰你試點大眾性看。僧作禮。師曰伊往往道一性一切性在。僧欲進語。師曰孤負平生行腳眼。

參禪學道莫匆匆。動轉無非觸祖翁。口在面門猶不見。喫茶清話故難通。水中鹽味如相似。色里膠青信不空。欲得不招無間業。莫將情解謗宗風。(南堂靜)

本生禪師(大顛通嗣)

拈拄杖曰。我若拈起。汝便向未拈起時作道理。我若不拈起。汝便向拈起時作主宰。且道老僧為人在什麼處。有僧出曰不敢妄生節目。師曰也知阇黎不分外。曰。低低處平之有餘。高高處觀之不足。師曰節目上更生節目。僧無語。師曰。掩鼻偷香。空招罪犯。

翠峰顯云。者僧也善能切磋。爭奈弓折箭盡。總不如本生是作家宗師。拈起也天回地轉。應須拱手歸降。放下也草偃風行。必合全身遠害。還見本生為人處么。拈拄杖云。太平本是將軍致。不許將軍見太平。　古南門云。本生翠峰二俱作家。宗師竭力為人。爭奈節目太多。不若者僧一時坐斷。何故。不見道。毗婆尸佛早留心。直至如今不得妙。拋下拄杖云。是什麼

【現代漢語翻譯】 現代漢語譯本 棄底道理。如果不能契合，喝茶說話往往被叫做茶話。有僧人便問：『如何才能避免成為茶話呢？』 師父說：『你認識自己的口了嗎？』 僧人說：『什麼是口？』 師父說：『兩片皮也不認識。』 僧人說：『什麼是本來祖翁？』 師父說：『大眾面前不要牽爺恃娘。』 僧人說：『大眾欣然離去了。』 師父說：『你試試點大眾的自性看看。』 僧人作禮。師父說：『他往往說一性一切性。』 僧人想要說話。師父說：『辜負了平生行腳的眼。』

參禪學道不要匆匆忙忙，一舉一動無非是觸及祖翁。口就在面門前卻看不見，所以喝茶清談難以通達。水中鹽味如此相似，色里的膠青確實不空。想要不招無間地獄的業報，就不要用情識去誹謗宗門風範。（南堂靜）

本生禪師（大顛通嗣）

拿起拄杖說：『我如果拿起拄杖，你們就向我未拿起拄杖時去作道理。我如果不拿起拄杖，你們就向我拿起拄杖時去作主宰。那麼，老僧為人處世在什麼地方呢？』 有僧人出來說：『不敢妄生枝節。』 師父說：『也知道你阇黎（梵語，意為弟子）不越界。』 僧人說：『低處削平還有餘，高處觀看卻不足。』 師父說：『枝節上又生出枝節。』 僧人無語。師父說：『掩鼻偷香，白白招來罪過。』

翠峰顯云禪師說：『這個僧人也善於切磋琢磨，可惜弓已折斷箭已用盡，總不如本生禪師是真正的宗師。拿起拄杖也天翻地轉，應該拱手歸降。放下拄杖也草隨風倒，必定全身遠害。還見到本生禪師為人處世的地方嗎？』 拿起拄杖說：『太平本來是將軍打下來的，卻不允許將軍見到太平。』

古南門禪師說：『本生禪師和翠峰禪師都是真正的宗師，竭盡全力為人說法，可惜枝節太多。不如那個僧人一時坐斷。為什麼呢？』 不見道：『毗婆尸佛（過去七佛之一）早就留心，直到如今還不得妙。』 拋下拄杖說：『這是什麼？』

【English Translation】 English version 'The principle of abandoning the bottom.' If it doesn't align, drinking tea and talking is often called 'tea talk'. A monk then asked: 'How can one avoid turning it into tea talk?' The master said: 'Do you recognize your mouth?' The monk said: 'What is the mouth?' The master said: 'You don't even recognize the two pieces of skin.' The monk said: 'What is the original ancestral father?' The master said: 'Don't rely on your father and mother in front of the assembly.' The monk said: 'The assembly departs happily.' The master said: 'Try to point out the self-nature of the assembly.' The monk bowed. The master said: 'He often says one nature is all natures.' The monk wanted to speak. The master said: 'You have failed the eyes of a lifetime of pilgrimage.'

Don't be hasty in practicing Chan (Zen) and learning the Way; every movement is nothing but touching the ancestral father. The mouth is right in front of your face, yet you don't see it, so it's difficult to understand pure talk over tea. The taste of salt in water is so similar, and the glue and green in color are indeed not empty. If you want to avoid attracting the karma of uninterrupted hell, don't use emotional understanding to slander the style of the sect. (Nan Tang Jing)

Chan Master Bensheng (Successor of Da Dian Tong)

Holding up his staff, he said: 'If I pick up this staff, you will try to reason about it from the time before I picked it up. If I don't pick up this staff, you will try to take control from the time I picked it up. Then, where does this old monk's way of being lie?' A monk came out and said: 'I dare not create unnecessary complications.' The master said: 'I also know that you, the Ajari (Sanskrit, meaning disciple), do not overstep your bounds.' The monk said: 'Leveling the low places is more than enough, but observing the high places is insufficient.' The master said: 'Complications arise from complications.' The monk was speechless. The master said: 'Covering your nose to steal fragrance only invites sin.'

Chan Master Cuifeng Xianyun said: 'This monk is also good at cutting and polishing, but unfortunately, the bow is broken and the arrows are exhausted, not as good as Chan Master Bensheng, who is a true master of the sect. Picking up the staff also turns the world upside down, and one should surrender with folded hands. Putting down the staff also causes the grass to bend with the wind, and one must protect oneself from harm. Do you still see where Chan Master Bensheng's way of being lies?' Holding up his staff, he said: 'Peace was originally brought about by the general, but the general is not allowed to see peace.'

Chan Master Gunanmen said: 'Chan Master Bensheng and Chan Master Cuifeng are both true masters of the sect, doing their best to teach people, but unfortunately, there are too many complications. It is better for that monk to cut it off all at once. Why?' Don't you see it said: 'Vipassi Buddha (one of the past seven Buddhas) paid attention early on, but still hasn't found the subtlety even now.' Throwing down his staff, he said: 'What is this?'

。

韓愈文公(見大顛通)

因憲宗迎佛舍利入大內供養。夜放光明。早朝宣問。群臣皆賀。陛下聖德所感。唯文公不賀。上宣問。群臣皆賀。獨卿不賀。公因奏對。微臣嘗看佛書。況佛光非青黃赤白等相。此乃龍神衛護之光。上宣問如何是佛光。公無對。因以罪謫出。

雪竇顯代云。陛下高垂天鑒。　萬峰蔚云。帝迎佛舍利。現五色光。眉毛罅里耀古騰今。愈云佛光非青黃赤白黑。見即成邪。可惜韓愈末後無對。若問嵩山佛光作么。即噓兩噓。復頌。

帝王法王。口放常光。一統乾坤。此土西方。

潭州石室善道禪師(長髭曠嗣)

每見僧來便豎起拄杖曰三世諸佛盡由者個。對者少得冥契。長沙聞乃曰。我若見即令放下拄杖。別通個訊息。三聖將此語抵對。被師認破為長沙語。杏山聞三聖失機。乃親到石室。師見來乃潛入碓房碓米。杏曰。行者接待不易。貧道難消。師曰。穿心碗子盛將來。無底盤兒合取去。說甚麼難消。杏便休。

昭覺勤云。石室置個問端不妨孤峻。若非長沙爭得投機。雖然。祇知恁么不知不恁么。遂舉拄杖云。過去諸佛不恁么。現在諸佛不恁么。未來諸佛不恁么。若總道放下拄杖子。我也知你是個學語之流。生機處道將一句來。　天寧琦代杏山云。

【現代漢語翻譯】 現代漢語譯本：

韓愈文公（參見大顛通）

因為憲宗皇帝迎接佛舍利進入大內供養，夜裡放出光明。早朝時皇帝詢問此事，群臣都表示祝賀，認為是陛下聖德所感。只有文公韓愈不祝賀。皇帝宣問：『群臣都祝賀，唯獨你不祝賀，是何緣故？』韓愈於是奏對：『微臣曾經讀過佛書，況且佛光並非青黃赤白等相。這乃是龍神衛護的光芒。』皇帝宣問：『如何是佛光？』韓愈無言以對，因此被降罪貶謫。

雪竇顯代韓愈回答說：『陛下高高在上，明察秋毫。』萬峰蔚云：『皇帝迎接佛舍利，顯現五色光芒，眉毛縫隙里照耀著古往今來。』韓愈說佛光不是青黃赤白黑等顏色，一見就成了邪見。可惜韓愈最後沒有回答上來。如果問嵩山的佛光是什麼，就噓兩聲。』又作頌說：

『帝王是人間的法王，口中放出永恒的光芒，一統天下，無論是此土還是西方。』

潭州石室善道禪師（長髭曠的弟子）

每次見到僧人前來，就豎起拄杖說：『三世諸佛都由此而來。』能正確回答的人很少。長沙景岑禪師聽說后說：『我如果見到，就讓他放下拄杖，另外說出一個道理。』三聖將這句話拿去問石室善道禪師，被善道禪師識破是長沙景岑禪師的話。杏山禪師聽說三聖沒有成功，於是親自到石室。善道禪師見到杏山禪師前來，就悄悄地進入碓房舂米。杏山禪師說：『行者接待不易，貧道難以消受。』善道禪師說：『用穿心的碗盛過來，用無底的盤子合起來拿走，說什麼難以消受？』杏山禪師便不再說話。

昭覺勤說：『石室禪師設定的提問，不妨孤傲峻峭，如果不是長沙景岑禪師，怎麼能投機成功？雖然如此，只知道這樣，卻不知道不這樣。』於是舉起拄杖說：『過去諸佛不這樣，現在諸佛不這樣，未來諸佛不這樣。如果總說放下拄杖，我也知道你是個學人。在生機勃勃的地方說出一句話來。』天寧琦代替杏山禪師說：

【English Translation】 English version:

Han Yu, the Literary Duke (see Da Dian Tong)

Because Emperor Xianzong welcomed the Buddha's śarīra (relics) into the palace for veneration, it emitted light at night. During the morning court, the emperor inquired about this, and the officials all congratulated him, believing it was due to His Majesty's sagely virtue. Only the Literary Duke Han Yu did not offer congratulations. The emperor asked: 'The officials all congratulate me, but you alone do not. Why is that?' Han Yu then replied: 'Your humble servant has read Buddhist scriptures and knows that the Buddha's light is not of colors such as blue, yellow, red, or white. This is the light of dragons and spirits protecting it.' The emperor asked: 'What is the Buddha's light?' Han Yu had no answer and was therefore punished with demotion and exile.

Xuedou Xian spoke on behalf of Han Yu, saying: 'Your Majesty, you possess the wisdom of heaven.' Wanfeng Wei said: 'The emperor welcomed the Buddha's śarīra (relics), which manifested five-colored light, illuminating the past and present from the gap between his eyebrows.' Han Yu said that the Buddha's light is not blue, yellow, red, black, or any other color; seeing it as such is to fall into heresy. It is a pity that Han Yu had no answer in the end. If asked what the Buddha's light of Mount Song is, one should simply exhale twice.' He then composed a verse:

'The emperor is the Dharma King of the human realm, his mouth emits eternal light, unifying the world, whether it be this land or the Western Paradise.'

Chan Master Shishi Shandao of Tanzhou (disciple of Changzi Kuang)

Whenever he saw a monk approaching, he would raise his staff and say: 'All Buddhas of the three times come from this.' Few could respond with perfect understanding. When Changsha Jingcen heard of this, he said: 'If I saw him, I would make him put down the staff and express another meaning.' Sansheng took this saying to challenge him, but Master Shandao recognized it as Changsha's words. When Xingshan heard that Sansheng had failed, he personally went to Shishi. When Master Shandao saw Xingshan coming, he quietly entered the rice-husking room and began husking rice. Xingshan said: 'It is not easy to receive a practitioner; this poor monk finds it hard to digest.' Master Shandao said: 'Bring it in a bowl with a hole in the bottom, cover it with a bottomless plate and take it away. What difficulty is there in digesting?' Xingshan then remained silent.

Zhaojue Qin said: 'The question posed by Chan Master Shishi is undoubtedly solitary and steep. If it were not for Changsha Jingcen, how could one succeed in seizing the opportunity? Although that is so, they only know 'thus' but do not know 'not thus'.' Then, raising his staff, he said: 'The Buddhas of the past are not thus, the Buddhas of the present are not thus, the Buddhas of the future are not thus. If you always say to put down the staff, I will know that you are merely a parrot. Speak a phrase from the place of living potential.' Tianning Qi spoke on behalf of Xingshan, saying:

何得將常住物入衣缽下用。　報恩琇云一。個綿包特石。一個鐵褁泥團。放行則在廟之圭璋。把住乃處堂之燕雀。拈拄杖云。恁么也不是。不恁么也不是。放下放不下總不是。卓一下云。倚天長劍逼人寒。　慧云盛代杏山云。切忌脹破肚皮。　天培鑒云。當時若有衲僧見恁么道。向前云蒼天蒼天。管教石室滿面慚惶退身無地。

石室一夕與仰山玩月。山問。者個月尖時圓相甚麼處去。圓時尖相又甚麼處去。師曰。尖時圓相隱。圓時尖相在。

云巖晟云。尖時圓相在。圓時無尖相。　道吾智云。尖時亦不尖。圓時亦不圓。　丙元悟云。仰山憑空架閣。石室就地營臺。達磨一宗埽土矣。

宗鑒法林卷五十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十九

集云堂　編

大鑒下五世

筠州洞山良價悟本禪師(云巖晟嗣)

謁南泉。值馬祖忌修齋次。泉曰未審馬祖還來應供否。師出曰待有伴即來。泉曰。此子雖後生。卻堪雕琢。師曰莫壓良為賤。

慧云盛云。南泉倚勢欺人。洞山因客見主。雖與馬祖把臂共行。猶較王老師七步。

白雲之賓青山伴。位里借功看互換。無底合盤轉手擎。穿心碗子通身飯。(天童覺)

有伴即

【現代漢語翻譯】 現代漢語譯本： 如何能將寺院常住的物品私自拿來在自己的衣缽中使用？報恩琇云禪師說：一個棉布包裹的特石（一種石頭），一個鐵皮包裹的泥團。放開它，它就是寺廟裡珍貴的禮器；抓住它，它就只是屋檐下的燕雀。於是拈起拄杖說：這樣也不對，那樣也不對，放下放不下都不對。卓杖一下，說：倚天的長劍逼得人感到寒冷。 慧云盛禪師說：切記不要脹破肚皮（指不要自滿）。天培鑒禪師說：當時如果有僧人聽了這樣的話，就應該走上前去大喊：蒼天啊蒼天！保證讓石室禪師滿面羞愧，無地自容。

石室禪師有一次和仰山禪師一起賞月。仰山禪師問道：當月亮是尖的時候，圓滿的相到哪裡去了？當月亮是圓的時候，尖銳的相又到哪裡去了？石室禪師回答說：尖的時候，圓滿的相隱藏起來了；圓的時候，尖銳的相就顯現出來了。

云巖晟禪師說：尖的時候，圓滿的相就在；圓的時候，就沒有尖銳的相。道吾智禪師說：尖的時候，也並不尖；圓的時候，也並不圓。丙元悟禪師說：仰山禪師憑空虛構，石室禪師就地搭建舞臺。達摩祖師的宗風都被掃地出門了。

宗鑒法林卷五十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷五十九

集云堂 編

大鑒慧能（Dajian Huineng）禪師下五世

筠州洞山良價（Dongshan Liangjie）悟本禪師（云巖晟（Yunyan Sheng）禪師的嗣法弟子）

洞山良價禪師去拜訪南泉（Nanquan）禪師。正趕上馬祖（Mazu）禪師的忌日，寺院正在準備齋飯。南泉禪師問道：不知道馬祖禪師是否會來應供？洞山良價禪師回答說：等待有伴的時候就會來。南泉禪師說：這個年輕人雖然年輕，卻值得雕琢。洞山良價禪師說：不要把好的當作賤的。

慧云盛禪師說：南泉禪師倚仗權勢欺負人，洞山禪師因為是客人而表現得像主人一樣。即使和馬祖禪師手挽手一起走，也比王老師（Wang Laoshi）慢了七步。

白雲是賓客，青山是伴侶，在位置和功用中互相轉換。無底的盤子在手中轉動，穿心的碗里盛滿了飯。（天童覺（Tiantong Jue）禪師）

等待有伴的時候就會來。

【English Translation】 English version: How can one take the permanent property of the monastery and use it for personal belongings? Baoren Xiuyun (報恩琇云) Chan master said: 'A special stone (特石) wrapped in cotton cloth, a mud ball wrapped in iron. If released, it is a precious ritual object in the temple; if held onto, it is just a swallow under the eaves. ' Then, picking up his staff, he said: 'This is not right, that is not right, letting go or not letting go is not right.' He struck the staff once and said: 'The sky-reaching sword chills people.' Huiyun Sheng (慧云盛) Chan master said: 'Be careful not to burst your belly (referring to not being complacent).' Tianpei Jian (天培鑒) Chan master said: 'If a monk at that time heard such words, he should have stepped forward and shouted: 'Heavens, heavens!' I guarantee that the Stone Chamber (石室) Chan master would be filled with shame and have nowhere to hide.'

Once, Shishi (石室) Chan master was enjoying the moon with Yangshan (仰山) Chan master. Yangshan Chan master asked: 'When the moon is crescent-shaped, where does the full phase go? When the moon is full, where does the crescent phase go?' Shishi Chan master replied: 'When it is crescent-shaped, the full phase is hidden; when it is full, the crescent phase appears.'

Yunyan Sheng (云巖晟) Chan master said: 'When it is crescent-shaped, the full phase is present; when it is full, there is no crescent phase.' Daowu Zhi (道吾智) Chan master said: 'When it is crescent-shaped, it is not really crescent-shaped; when it is full, it is not really full.' Bingyuan Wu (丙元悟) Chan master said: 'Yangshan Chan master builds a pavilion in the air, and Shishi Chan master builds a platform on the ground. The lineage of Bodhidharma has been swept away.'

Zongjian Falin (宗鑒法林) Volume 58 卍 New Continued Collection No. 1297 Zongjian Falin

Zongjian Falin (宗鑒法林) Volume 59

Compiled by Jiyun Hall (集云堂)

Five Generations after Dajian Huineng (大鑒慧能)

Yunzhou Dongshan Liangjie (筠州洞山良價) Wuben Chan Master (Successor of Yunyan Sheng (云巖晟) Chan Master)

Dongshan Liangjie (洞山良價) visited Nanquan (南泉). It happened to be the anniversary of Mazu's (馬祖) death, and the monastery was preparing a vegetarian meal. Nanquan (南泉) asked: 'I wonder if Mazu (馬祖) will come to receive the offering?' Dongshan (洞山) replied: 'He will come when he has a companion.' Nanquan (南泉) said: 'Although this young man is young, he is worth carving.' Dongshan (洞山) said: 'Do not treat the good as cheap.'

Huiyun Sheng (慧云盛) Chan master said: 'Nanquan (南泉) bullies people by relying on his power, and Dongshan (洞山) acts like the host because he is a guest. Even if he walks hand in hand with Mazu (馬祖), he is still seven steps behind Wang Laoshi (王老師).'

'White clouds are guests, green mountains are companions, exchanging positions and functions. The bottomless plate turns in the hand, and the bowl with a hole in the center is filled with rice.' (Tiantong Jue (天童覺) Chan Master)

'He will come when he has a companion.'

來。地辟天開。冷光重出匣。古路絕纖埃。萬象森羅齊合掌。須彌岌㟧舞三臺。(最庵印)

洞山參溈山。問頃聞忠國師有無情說法話。某甲未究其微。溈曰。我者里亦有。祇是罕遇其人。師曰乞師指示。溈曰。父母所生口。終不為子說。師曰還有與師同時慕道者否。溈曰。此去澧陵有云巖道人。若能撥草瞻風。必為子之所重。師到云巖問。無情說法。什麼人得聞。巖曰無情得聞。師曰和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰某甲為什麼不聞。巖豎拂子曰還聞么。師曰不聞。巖曰。我說法汝尚不聞。況無情說法乎。師曰無情說法該何典教。巖曰。豈不見彌陀經云。水鳥樹林悉皆唸佛念法。師有省述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽終難會。眼裡聞聲始得知。

雪嶠信云。也大奇。也大奇。無情說法不思議。彈指頃石虎。咬殺青田雞。　笑翁映良久云。蓮峰效顰去也。也大奇。也大奇。無情說法不思議。木杓跳在水桶裡。咬得扇擔咿呀咿。試問大眾是何訊息。忽打噴嚏云。今日傷風。

無情說法有情聽。有情說法無情別。不是等閑虛作解。大地山河太饒舌。人人盡有不相應。露柱燈籠向你說。(大溈智)

好好。萬象森羅俱是寶。頭頭物物現家珍。不識之人即荒草

【現代漢語翻譯】 現代漢語譯本： 來，天地開闢，寶劍重現光芒，古老的道路上沒有一絲塵埃。世間萬象莊嚴排列，一同合掌，須彌山高聳，眾生歡快起舞。

洞山（Dongan，禪師名）向溈山（Weishan，禪師名）請教，說：『我聽說忠國師（Zhongguo，國師名）講過無情說法的話，我還沒有領悟其中的奧妙。』溈山說：『我這裡也有，只是很少遇到能理解的人。』洞山說：『請您指示。』溈山說：『父母生下的這張嘴，終究不會為兒子講解。』洞山說：『還有和您同時修道的人嗎？』溈山說：『從這裡去澧陵（Liling，地名）有位云巖道人（Yunyan，禪師名），如果能披荊斬棘，虛心求教，他一定會對你有所幫助。』洞山到達云巖處，問道：『無情說法，什麼人能夠聽聞？』云巖說：『無情能夠聽聞。』洞山說：『和尚您能聽聞嗎？』云巖說：『如果我能聽聞，你就聽不到我說法了。』洞山說：『為什麼我不能聽聞？』云巖豎起拂塵說：『還聽見嗎？』洞山說：『聽不見。』云巖說：『我說法你尚且聽不見，何況無情說法呢？』洞山說：『無情說法出自哪部經典？』云巖說：『難道沒見過《彌陀經》（Amitabha Sutra）上說，水鳥樹林都念佛念法嗎？』洞山有所領悟，作偈說：『真奇妙，真奇妙，無情說法不可思議。如果用耳朵聽，終究難以領會，用眼睛聽聲音，才能真正明白。』

雪嶠信（Xueqiao Xin，禪師名）說：『真奇妙，真奇妙，無情說法不可思議。彈指間，石虎咬死了青田雞。』

笑翁映（Xiaoweng Ying，禪師名）良久后說：『蓮峰（Lianfeng，地名）也在模仿啊。真奇妙，真奇妙，無情說法不可思議。木勺跳進了水桶裡，水桶的扇柄發出咿呀咿呀的聲音。』試問各位，這是什麼訊息？忽然打了個噴嚏說：『今天傷風了。』

無情說法有情聽，有情說法無情分別。不是隨便虛假地解釋，大地山河實在太啰嗦。人人都有不相應的時候，露柱燈籠都在向你說法。（大溈智，Dawei Zhi，禪師名）

好好，世間萬象都是珍寶，每一樣東西都展現著家珍。不認識的人就當做是荒草。

【English Translation】 English version: Come, heaven and earth are created, the cold light reappears from the scabbard, and there is no dust on the ancient road. All phenomena in the universe are solemnly arranged, joining palms together, Mount Sumeru (Sumeru, a sacred mountain) stands tall, and all beings dance happily.

Dongan (Dongan, a Chan master) asked Weishan (Weishan, a Chan master), saying, 'I heard that National Teacher Zhongguo (Zhongguo, a national teacher) spoke of the insentient expounding the Dharma, but I have not yet grasped its subtlety.' Weishan said, 'I also have it here, but rarely encounter someone who can understand it.' Dongan said, 'Please instruct me.' Weishan said, 'The mouth born of parents will never explain it for their son.' Dongan said, 'Are there any others who cultivate the Way at the same time as you?' Weishan said, 'From here to Liling (Liling, a place name) there is a Taoist Yunyan (Yunyan, a Chan master). If he can cut through the thorns and humbly seek advice, he will surely be of great help to you.' Dongan arrived at Yunyan and asked, 'The insentient expounds the Dharma, who can hear it?' Yunyan said, 'The insentient can hear it.' Dongan said, 'Can you, Master, hear it?' Yunyan said, 'If I could hear it, you would not hear me expounding the Dharma.' Dongan said, 'Why can't I hear it?' Yunyan raised his whisk and said, 'Can you hear it?' Dongan said, 'I can't hear it.' Yunyan said, 'You can't even hear me expounding the Dharma, how much more so the insentient expounding the Dharma?' Dongan said, 'From which scripture does the insentient expounding the Dharma come?' Yunyan said, 'Have you not seen the Amitabha Sutra (Amitabha Sutra) which says that water birds and trees all recite the Buddha and the Dharma?' Dongan had an epiphany and composed a verse, saying, 'How wonderful, how wonderful, the insentient expounding the Dharma is inconceivable. If you listen with your ears, you will never understand it; only by hearing the sound with your eyes can you truly understand.'

Xueqiao Xin (Xueqiao Xin, a Chan master) said, 'How wonderful, how wonderful, the insentient expounding the Dharma is inconceivable. In the snap of a finger, the stone tiger bites the Qingtian chicken.'

Xiaoweng Ying (Xiaoweng Ying, a Chan master) said after a long pause, 'Lianfeng (Lianfeng, a place name) is also imitating. How wonderful, how wonderful, the insentient expounding the Dharma is inconceivable. The wooden spoon jumps into the bucket, and the handle of the bucket makes a creaking sound.' I ask everyone, what is this news? Suddenly he sneezed and said, 'I have a cold today.'

The sentient listen to the insentient expounding the Dharma, the sentient distinguish the insentient expounding the Dharma. It is not a casual and false explanation, the earth and mountains are really too verbose. Everyone has times when they are not in harmony, the pillar and the lantern are all expounding the Dharma to you. (Dawei Zhi, Dawei Zhi, a Chan master)

Good, good, all phenomena in the universe are treasures, and everything displays the family treasures. Those who do not recognize them treat them as weeds.

。(南堂靜)

洞山辭云巖。巖曰。自此一別。難得與汝相見。師曰。自此一別。難得與和尚不相見。

高高孤頂雪濛濛。劫外行藏路不通。半夜嶺頭訊息轉。不關春色暗香濃。(正堂辨)

鶴出銀籠上碧穹。鳳無依倚井梧空。東君縱有雙瞳子。不睹堯眉八彩重。(俍亭挺)

洞山因辭云巖。臨行問。百年後忽有人問。還描得師真否。如何抵對。巖良久曰祇者是。師沉吟。巖曰。價阇黎。承當個事大須審細。師猶涉疑。后因過水睹影大悟。有偈曰。切忌從它覓。迢迢與我疏。我今獨自迬。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。

體量非功不墮今。星移斗換豈同輪。多年曆日雖無用。犯著應須總滅門。(正堂辯)

動靜從來每與俱。回頭驀地始逢渠。直饒與么猶堪笑。喚作如如又卻迂。(本覺一)

足躡淵泉。冠摩云戶。明闇未分。光華已露。有參天兩地之功兮蓋國稱臣。無尺土一人之柄兮全身歸父。(潭吉忍)

睹影逢渠不是渠。到家何必雁傳書。曉風吹破梅花夢。香霧輕沾粉蜨須月。上珠簾。剛夜半。天明玉漏報更箭。當軒秦鏡絕狐蹤。禁殿無人誰敢犯。(百愚斯)

牛郎織女兩相看。祇隔銀河數步間。今夜更無雲隔斷。見時

【現代漢語翻譯】 現代漢語譯本：

洞山（Dòngshān，人名）向云巖（Yúnyán，人名）告辭。云巖說：『從此一別，很難再與你相見了。』洞山說：『從此一別，很難不與和尚您相見。』 高高的孤峰頂上白雪皚皚。在劫難之外，修行之路難以通行。半夜時分，山嶺上傳來訊息的轉變，與春色無關，也與暗香無關。 仙鶴飛出銀色的籠子，直上碧藍的天空。鳳凰失去了依靠，只有井邊的梧桐樹空空蕩蕩。即使東君（Dōngjūn，太陽神）有雙明亮的眼睛，也看不到堯（Yáo，古代聖賢君主）眉宇間那八彩的光芒。 洞山因為要告別云巖，臨行時問道：『百年之後，如果有人問，還能描繪出師父您的真容嗎？我該如何回答？』云巖沉默了很久，說：『就是這個。』洞山沉吟不語。云巖說：『價阇黎（jià shélí，對僧人的尊稱），承擔這件事必須審慎細緻。』洞山仍然有所疑惑。後來因為經過水邊，看到自己的影子而大悟。於是作偈說：『切忌向外尋求，那樣只會與我越來越疏遠。我現在獨自前行，處處都能遇到他。他現在正是我，而我卻不是他。應該這樣去理解，才能與如如（rú rú，真如，佛教術語，指事物的真實本性）相契合。』 身體的衡量不是功夫，不會墮入現在。星辰轉移，斗宿變換，怎麼會與原來的相同呢？多年的歷書雖然沒有用處，但如果觸犯了它，應該全部滅門。 動與靜從來都是與我同在的。回頭猛然間才遇到他。即使這樣，仍然值得一笑。如果稱它為如如，又顯得迂腐了。 腳踩著深淵，頭頂著雲霧。光明與黑暗尚未分開，光華已經顯露。有參天兩地的功勞，可以蓋過國君和大臣。沒有尺寸土地和一個人的權柄，全身心地歸於父親。 看到影子而遇到他，卻又不是他。到了家，又何必需要鴻雁傳書呢？拂曉的清風吹破了梅花的夢，淡淡的霧氣輕輕沾濕了蝴蝶的須。月亮升上了珠簾。剛到半夜。天明時，玉漏報告著更箭的時間。正對著門庭的秦鏡，絕不會有狐貍的軌跡。禁殿里沒有人，誰敢冒犯？ 牛郎和織女遙遙相望，只隔著銀河幾步之遙。今夜再也沒有云彩阻隔，相見之時……

【English Translation】 English version:

Dòngshān (name) bid farewell to Yúnyán (name). Yúnyán said, 'After this parting, it will be difficult to see you again.' Dòngshān said, 'After this parting, it will be difficult not to see you, venerable monk.' On the high, solitary peak, the snow is vast and white. Beyond the kalpas (kalpas, aeons in Buddhism), the path of practice is impassable. In the middle of the night, a shift in news comes from the mountain ridge, unrelated to the colors of spring or the richness of hidden fragrance. The crane emerges from its silver cage and soars into the azure sky. The phoenix has no support, only the empty wutong (wutong, Chinese parasol tree) tree by the well. Even if Dōngjūn (Dōngjūn, the sun god) has bright eyes, he cannot see the eight-colored radiance of Emperor Yao's (Yao, a sage ruler of ancient China) brow. Dòngshān, about to depart from Yúnyán, asked, 'A hundred years from now, if someone asks, can you still depict the true likeness of the master? How should I respond?' Yúnyán remained silent for a long time, then said, 'Just this.' Dòngshān hesitated. Yúnyán said, 'Dear novice, undertaking this matter requires careful consideration.' Dòngshān still had doubts. Later, when passing by water and seeing his reflection, he had a great awakening. He then composed a verse: 'Absolutely avoid seeking it from others, for that will only distance you from me. Now I walk alone, encountering it everywhere. It is now precisely me, but I am not it. You must understand it in this way to be in accord with Suchness (rú rú, the true nature of things).' The measure of the body is not merit; it does not fall into the present. Stars shift, and constellations change; how can they be the same as before? Although the almanac of many years is useless, if you violate it, the entire family should be exterminated. Movement and stillness have always been with me. Turning my head suddenly, I encountered it. Even so, it is still laughable. To call it Suchness is also circuitous. Feet tread the abyss, crown brushes the cloud gate. Before darkness and light are separated, the radiance is already revealed. There is the merit of reaching the sky and treading the earth, surpassing kings and ministers. There is no authority over an inch of land or a single person; the whole body returns to the father. Seeing the reflection and encountering it, yet it is not it. Having arrived home, why is it necessary to send letters by wild geese? The dawn breeze breaks the plum blossom dream, and the light mist gently touches the butterfly's antennae. The moon rises above the beaded curtain. It is just midnight. At dawn, the jade clepsydra reports the time. The Qin mirror facing the hall will never have traces of foxes. There is no one in the forbidden palace; who dares to trespass? The Cowherd and the Weaver Girl gaze at each other, separated by only a few steps across the Milky Way. Tonight, there are no clouds to block them. When they meet...

依舊別時顏。(獨芳櫟)

明明訊息露全機。千丈神光腦後輝。是我是渠俱拈卻。江南三月鷓鴣啼。(雲章翰)

瓊樹遙籠金殿門。綠疏青鎖繞香痕。輪王自古無人見。寶印不彰還更尊。(笠山寧)

多年蓬累臥深云。金管銀簫醉里聞。秋色重遊山下路。白蘋岸渚得逢君。(蔗庵范)

混元氣靜乾坤大。黑白才分一道微。蹋碎劫前空界影。海天無地著風規。(祖燈紹)

洞山後供云巖真。僧問。先師道祇者是。莫便是否。師曰是。曰意旨如何。師曰當時幾錯會先師意。曰未審先師還知有也無。師曰。若不知有。爭解恁么道。若知有。爭肯恁么道。

長慶棱云。既知有。為甚恁么道。又云。養子方知父慈。

爭解恁么道。五更雞唱家林曉。爭肯恁么道。千年鶴與青松老。寶鑑澄明驗正偏。玉機轉側看兼到。門風大振兮規步綿綿。父子變通兮聲光浩浩。(天童覺)

描不成兮畫不成。暮天空曠豈人情。狂猿嘯轉中秋月。迥迥孤峰云自橫。(桂轂顯)

世道茫茫魚雁沉。全憑啞子送來音。逢人不說十分話。到底終無怨恨心。(寧遠地)

洞山上堂。有一人在千人萬人中。不背一人。不向一人。你道此人具何面目。云居膺出曰。某甲參堂去。

資福廣于

【現代漢語翻譯】 現代漢語譯本： 依舊是離別時的容顏。（獨芳櫟） 分明地顯露出全部的玄機。千丈神光在腦後輝耀。是我也好，是他也好，全都放下。江南三月，鷓鴣在啼叫。（雲章翰） 瓊樹遠遠地籠罩著金殿的門。綠色的枝葉和青色的鎖圍繞著香的痕跡。轉輪聖王自古以來沒有人見過。寶印不彰顯反而更加尊貴。（笠山寧） 多年來像蓬草一樣纏繞著，躺在深深的雲中。在醉意中聽到金管銀簫的聲音。秋色時再次遊覽山下的路，在白蘋的岸邊遇到了您。（蔗庵范） 混元之氣平靜，乾坤廣大。黑白才剛剛分開，那一道理卻極其微妙。踏碎劫前空界的影子，海天之間沒有地方可以安放風的形跡。（祖燈紹） 洞山（Dongshan）的後代供奉云巖（Yunyan）的真像。有僧人問：『先師（指洞山）說『祇者是』，莫非就是肯定嗎？』師父回答：『是。』問：『意旨如何？』師父說：『當時多少人錯誤地理解了先師的意旨。』問：『不知道先師還知道有這個說法嗎？』師父說：『如果不知道有，怎麼會這樣說？如果知道有，又怎麼肯這樣說？』 長慶棱云（Changqing Lengyun）說：『既然知道有，為什麼還要這樣說？』又說：『養育兒子才知道父親的慈愛。』 怎麼會這樣說？五更雞鳴，家園的樹林天亮了。怎麼肯這樣說？千年的仙鶴與青松一同老去。寶鏡澄澈，驗證正與偏。玉機轉動，兼顧各方面。門風大振，規矩步伐綿延不斷。父子之間變化通達，聲名光輝浩大。（天童覺） 描繪不成啊，畫也畫不成。傍晚的天空空曠，哪裡有人情？狂猿的嘯聲迴盪著中秋的月亮，高聳的孤峰獨自橫臥在雲中。（桂轂顯） 世道茫茫，音信斷絕。完全依靠啞巴送來訊息。與人交談不說盡十分話，最終也不會有怨恨之心。（寧遠地） 洞山（Dongshan）上堂說法。說：『有一個人，在千人萬人之中，不背對任何一個人，也不面向任何一個人。你們說這個人具有什麼樣的面目？』云居膺（Yunjuying）走出來說：『某甲去參堂了。』 資福廣（Zifuguang）說：

【English Translation】 English version: Still the face from when we parted. (Dufang Li) Clearly, the complete mechanism of the message is revealed. A thousand feet of divine light shines behind the head. Whether it's me or it's him, all are put down. In the third month of Jiangnan, the partridge is singing. (Yunzhang Han) The jade trees remotely envelop the gates of the golden palace. Green foliage and azure locks surround the traces of fragrance. The Wheel-Turning King has never been seen by anyone since ancient times. The precious seal, though not displayed, is even more revered. (Lishan Ning) For many years, entangled like tumbleweeds, I lay in the deep clouds. In my drunken stupor, I heard the sounds of golden pipes and silver flutes. In the autumn colors, I revisited the path down the mountain, and by the shores of white duckweed, I met you. (Zhe'an Fan) The primordial energy is still, and the universe is vast. Only when black and white are separated does the one principle become subtle. Trampling the shadows of the empty realm before the kalpa, there is no place in the sea and sky to place the form of the wind. (Zudeng Shao) The successor of Dongshan (name of a Zen master) enshrines the true likeness of Yunyan (name of a Zen master). A monk asked: 'The late master (referring to Dongshan) said, 'Is this it, or not?'' Does that mean affirmation?' The master replied: 'It is.' The monk asked: 'What is the meaning?' The master said: 'At that time, how many people misunderstood the late master's intention!' The monk asked: 'I don't know if the late master knew of this saying or not?' The master said: 'If he didn't know of it, how could he have said it like that? If he knew of it, how could he have been willing to say it like that?' Changqing Lengyun (name of a Zen master) said: 'Since he knew of it, why did he say it like that?' He also said: 'Only by raising a son does one know a father's love.' How could he say it like that? The rooster crows at the fifth watch, and the forest of the home is dawning. How could he be willing to say it like that? The thousand-year-old crane grows old with the green pine. The precious mirror is clear, verifying the correct and the biased. The jade mechanism turns, considering all aspects. The style of the school greatly flourishes, and the rules and steps are continuous. The changes and understanding between father and son are vast and brilliant. (Tiantong Jue) It cannot be depicted, nor can it be painted. The evening sky is vast, where is human sentiment? The mad ape's howl echoes the Mid-Autumn Moon, and the towering solitary peak lies horizontally in the clouds. (Guigu Xian) The ways of the world are vast and the messages sink. Relying entirely on the mute to deliver the message. Do not speak fully when talking to people, and in the end, there will be no resentment. (Ningyuan Di) Dongshan (name of a Zen master) ascended the hall to preach. He said: 'There is a person, among thousands and tens of thousands of people, who does not turn his back on anyone, nor does he face anyone. What kind of face do you say this person has?' Yunjuying (name of a Zen master) came out and said: 'This humble one is going to attend the hall.' Zifuguang (name of a Zen master) said:

具何面目下云。七凹八凸。于參堂下云。祇得一橛。復云。虛白堂啟。珍珠簾垂。面面無私。識者其誰。任是抽身快便。猶難合伴同歸。然則洞山底意畢竟如何。金針雙鎖備。狹路隱全該。　牧庵名云。要見洞山則易。要見云居則難。畢竟如何。數竿修竹臨軒綠。幾樹桃花映水紅。

洞山因僧問。亡僧遷化。向什麼處去。師曰火后一莖茅。

野火燒時越轉新。至今煙𦦨雨難淋。旱地紅蓮遮日月。無根樹長翠成陰。(投子青)

春風吹動綠波搖。無限船師逐海潮。祇見江鷗飛白浪。豈知明月在雲霄。(枯木成)

善應隨流妙意深。明明一箭中紅心。當鋒不是由基眼。對面鐵山高萬尋。(佛智裕)

洞山示眾。秋初夏末。兄弟東去西去。直須向萬里無寸草處去始得。又曰。祇如萬里無寸草處作么生去。后石霜曰。出門便是草。有僧舉似師。師曰大唐國里能有幾人。

太陽玄雲。直得不出門。亦是草漫漫地。且道合向什麼處行履。莫守寒巖異草青。坐著白雲宗不妙。　圓通善云。諸人即今腳跟下一句作么生道。若道萬里無寸草。許你參見洞山。若道出門便是草。許你參見石霜。若道不出門亦是草漫漫地。許你參見太陽。若總道不得。卻許你參見延聖。何故。惟有好風來席上。更無間語

落人間。　白雲端云。若見得庵主。便見得洞山。若見得洞山。便見得庵主。見洞山則易。見庵主則難。不見道。云在嶺頭閑不徹。水流澗底太忙生。　溈山果云。斬釘截鐵。豁開向上玄關。語諦言誠。直指當人要路。且作么生會。他出門便是草。石霜恁么道。上封恁么舉。諸人不得動著。動著三十棒。　徑山杲云。獅子一滴乳。迸散十斛驢乳。　雪巖滿云。三個老漢雖然異口同音。未免撞頭磕額。何也。一人開了口合不得。一人高抬腳了放不下。一人緊閉門了出不去。王山則不然。遍十方界非外。全在一微塵。在一微塵非內。遍十方界。祇者一微塵許。也須極盡不可得。向那裡安門。甚處入草。還會么。休侵洞嶺初秋草。請看疏山臘月蓮。　鼓山賢云。洞山恁么說話。大似瑞鳳不棲於凡木。金龍豈守于寒潭。轉功就位轉位就功即不無。看來也祇是猢猻上樹舍一取一。未為好手。且作么生是本分底去處。良久云。釣船載到瀟湘岸。氣噎無聊問白鷗。　百丈雪云。山僧則不然。兄弟東去西去。直須向冰河發焰處去。祇如冰河發焰處作么生去。良久云。兔角杖頭挑日月。龜毛繩子縛虛空。　靈隱禮云。洞山祇解借功明位。焉知玉殿苔生。石霜雖能轉位投機。猶未回途復妙。正饒功位齊轉芝生朽木。功位齊隱雪凍紅爐。佛日

要問他。五馬不嘶一牛不飲處如何趣向。

出門便是太茫然。萬里無來未得圓。欲識家山門去路。暮煙輕鎖綠綿綿。(佛慧泉)

庭前黃葉亂紛紛。階下苔錢似錦紋。戶外任教荒草綠。石人蹋斷海山云。(凈因成)

草漫漫。門裡門外君自看。荊棘林中下腳易。夜明簾外轉身難。看看幾何般。且隨老木同寒瘠。將逐春風入燒瘢。(天童覺)

虛玄鳥道絕纖埃。玉殿空然鎖綠苔。掛壁梭飛秋蛻骨。滄溟老蚌盡懷胎。(足庵鑒)

送君疋馬出皇都。蹋遍荒郊寸草無。透過大同關子外。還他肘後有靈符。(隱元琦)

洞山垂語。知有佛向上人。方有語話分。僧問如何是佛向上人。師曰非佛。

保福展云。佛非。　雲門偃云。名不得。狀不得。所以言非。　法眼益云。方便呼為佛。　天童覺云。二老宿相去多少。直是刁刀相似。魚魯參差。到者里轉劫外機放風前箭。橫身擔荷撒手承當。具者般眼目始得。還辨得么。易分雪裡粉。難辨墨中煤。　徑山杲云。二尊宿恁么提持佛向上事。且緩緩。山僧則不然。如何是佛向上事。拽拄杖劈脊便打。免教伊在佛向上躲跟。　報恩秀云。我要問洞山。佛向上人還有答話分也無。　東明際舉雲門語畢云。大小云門猶作者般見解。山僧當時若在。

【現代漢語翻譯】 現代漢語譯本：要問他：『在五匹馬不嘶鳴、一頭牛不飲水的地方，該如何趨向？』

『出門便是太茫然。萬里無來未得圓。欲識家山門去路。暮煙輕鎖綠綿綿。』（佛慧泉）

『庭前黃葉亂紛紛。階下苔錢似錦紋。戶外任教荒草綠。石人蹋斷海山云。』（凈因成）

『草漫漫。門裡門外君自看。荊棘林中下腳易。夜明簾外轉身難。看看幾何般。且隨老木同寒瘠。將逐春風入燒瘢。』（天童覺）

『虛玄鳥道絕纖埃。玉殿空然鎖綠苔。掛壁梭飛秋蛻骨。滄溟老蚌盡懷胎。』（足庵鑒）

『送君疋馬出皇都。蹋遍荒郊寸草無。透過大同關子外。還他肘後有靈符。』（隱元琦）

洞山（Dongshan，禪師名）垂示說：『知道有佛向上人（超越佛的境界的人），才能談論佛法。』有僧人問：『如何是佛向上人？』 洞山說：『非佛。』

保福（Baofu，禪師名）展云：『佛非。』

雲門（Yunmen，禪師名）偃云：『名不得，狀不得，所以言非。』

法眼（Fayan，禪師名）益云：『方便呼為佛。』

天童覺（Tiantong Jue，禪師名）云：『二老宿（兩位老禪師）相去多少？直是刁刀相似，魚魯參差。到者里轉劫外機放風前箭，橫身擔荷撒手承當。具者般眼目始得。還辨得么？易分雪裡粉，難辨墨中煤。』

徑山杲（Jingshan Gao，禪師名）云：『二尊宿（兩位尊貴的禪師）恁么提持佛向上事，且緩緩。山僧則不然。如何是佛向上事？拽拄杖劈脊便打，免教伊在佛向上躲跟。』

報恩秀（Baoen Xiu，禪師名）云：『我要問洞山，佛向上人還有答話分也無？』

東明際（Dongming Ji，禪師名）舉雲門語畢云：『大小云門猶作者般見解。山僧當時若在。』

【English Translation】 English version: Ask him: 'Where five horses do not neigh and one ox does not drink, how should one proceed?'

'Going out the door is utter vastness. Ten thousand miles have not yet come full circle. If you wish to know the way to the gate of your home mountain, the evening mist lightly locks the green綿綿 (mianmian, continuous).』 (Foquan)

'Yellow leaves fall in disarray before the courtyard. The mossy coins beneath the steps resemble brocade patterns. Let the wild grass grow green outside the door. The stone man treads and breaks the clouds of the sea mountain.』 (Jingyin Cheng)

'The grass is boundless. Look for yourself inside and outside the gate. It is easy to set foot in the thicket of thorns. It is difficult to turn around outside the bright night curtain. See, how many kinds are there? Let it be cold and barren with the old tree. It will follow the spring breeze into the burnt scar.』 (Tiantong Jue)

'The ethereal and profound bird path is free from dust. The jade palace is empty and locked with green moss. The shuttle hanging on the wall flies, shedding its autumn bones. The old clam in the vast sea is pregnant with life.』 (Zu'an Jian)

'Sending you off with a single horse from the imperial capital, you will tread across the desolate suburbs where not an inch of grass grows. Passing beyond the pass of Datong, you will still have a magic talisman behind your elbow.』 (Yinyuan Qi)

Dongshan (Zen master's name) gave instructions, saying: 'Only when one knows there is a person beyond the Buddha (a person who transcends the realm of the Buddha) can one discuss the Dharma.' A monk asked: 'What is a person beyond the Buddha?' Dongshan said: 'Not Buddha.'

Baofu (Zen master's name) Zhan said: 'Not Buddha.'

Yunmen (Zen master's name) Yan said: 'Cannot be named, cannot be described, therefore it is said, 'Not Buddha.'

Fayan (Zen master's name) Yi said: 'Expediently called Buddha.'

Tiantong Jue (Zen master's name) said: 'How far apart are the two old masters? They are just like cunning knives, with differences as subtle as fish and Lu characters. Arriving here, they turn the mechanism beyond kalpas and release arrows before the wind, shouldering and undertaking with a detached hand. Only with such eyes can one attain it. Can you discern it? It is easy to distinguish powder in snow, but difficult to distinguish coal in ink.'

Jingshan Gao (Zen master's name) said: 'The two venerable masters hold up the matter beyond the Buddha in this way, but slowly. This mountain monk is not like that. What is the matter beyond the Buddha? I would drag my staff and strike their backs, so they would not hide behind the Buddha.'

Baoen Xiu (Zen master's name) said: 'I want to ask Dongshan, does the person beyond the Buddha still have a share in answering questions?'

Dongming Ji (Zen master's name), after quoting Yunmen's words, said: 'Even the great Yunmen still has such views. If this mountain monk had been there at the time...'

但冷笑一聲。

洞山因僧問如何是西來意。師曰大似駭雞犀。

芥藏巨云。橫抽寶劍。剪除竹木精靈。掌握玄珠。照徹神州赤縣。還他洞山老祖。若論佛法大義。遠孫未敢順非而澤。何也。若是鳳凰兒。肯向那那討。

洞山于扇上書佛字。云巖見。卻書不字。師又改作非字。雪峰見乃一時除卻。

興化獎代云。吾不如汝。　白楊順云。我若作洞山。祇向雪峰云。你非吾眷屬。　天缽元云。洞山云巖平地起堆。雪峰老漢因事長智。　止谷聲云。字經三寫烏焉成馬。二老宿之謂也。雪峰雖善順朱填墨。德山門下不道不是。洞山門下猶隔津在。何也。太史籀文。二王楷書。

洞山因僧問寒暑到來如何迴避。師曰何不向無寒暑處去。曰如何是無寒暑處。師曰寒時寒殺阇黎。熱時熱殺阇黎。

投子同云。幾乎與么去。　瑯玡覺別後語云。僧堂里去。　云居舜云。大小瑯玡作者個去就。山僧則不然。如何是無寒暑處。三冬向暖火。九夏取涼風。　寶峰文云。大眾若也會得。不妨神通遊戲。一切臨時。寒暑不相干。若也不會。且向寒暑里經冬過夏。　黃龍新云。洞山袖頭打領。腋下剜襟。爭奈者僧不甘。如今有個出來問黃龍。且作么生支遣。良久云。安禪不必須山水。滅卻心頭火自涼。　上封

【現代漢語翻譯】 現代漢語譯本 但冷笑一聲。

洞山（Dongshan，禪師名）因有僧人問：『如何是西來意？』 洞山回答說：『大似駭雞犀。』（dà sì hài jī xī，一種能使雞驚駭的犀角，比喻令人震驚的真理）

芥子中藏著巨大的雲朵，橫向抽出寶劍。剪除竹木的精靈，掌握玄妙的寶珠，照亮整個神州赤縣（shén zhōu chì xiàn，中國的古稱）。還他洞山老祖（Dòngshān lǎozǔ，指洞山禪師）。若論佛法大義，遠孫我不敢順著錯誤而加以潤飾。為什麼呢？如果是鳳凰的兒子，怎肯向麻雀乞討呢？

洞山在扇子上寫了一個『佛』字。云巖（Yunyan，禪師名）見了，卻寫了一個『不』字。洞山又改作『非』字。雪峰（Xuefeng，禪師名）見了，就一時把它們都除掉了。

興化（Xinghua，禪師名）獎代說：『我不如你。』 白楊順（Baiyang Shun，禪師名）說：『我如果作洞山，只向雪峰說：你不是我的眷屬。』 天缽元（Tianbo Yuan，禪師名）說：『洞山、云巖平地上堆起土堆，雪峰老漢因事增長了智慧。』 止谷聲（Zhigu Sheng，禪師名）說：『字經三次改寫，烏鴉就變成了馬。說的就是這兩位老宿。雪峰雖然善於順著硃砂來填墨，但在德山（Deshan，禪師名）門下不能說不是。洞山門下仍然隔著渡口。為什麼呢？就像太史籀文（tàishǐ zhòuwén，一種古文字型）和二王（指王羲之、王獻之父子）的楷書。』

洞山因有僧人問：『寒暑到來如何迴避？』 洞山說：『何不向無寒暑處去？』 僧人問：『如何是無寒暑處？』 洞山說：『寒時寒殺阇黎（shālì，和尚），熱時熱殺阇黎。』

投子（Touzi，禪師名）同云說：『幾乎就這樣去了。』 瑯玡覺（Langya Jue，禪師名）別後語說：『僧堂里去。』 云居舜（Yunju Shun，禪師名）說：『大小瑯玡作者個去就。山僧我就不是這樣。如何是無寒暑處？三冬向暖火，九夏取涼風。』 寶峰文（Baofeng Wen，禪師名）說：『大眾如果也會得，不妨神通遊戲，一切臨時，寒暑不相干。如果也不會，且向寒暑里經冬過夏。』 黃龍新（Huanglong Xin，禪師名）說：『洞山袖頭打領，腋下剜襟。爭奈這個僧人不甘心。如今有個出來問黃龍，且作么生支遣？』 良久說：『安禪不必須山水，滅卻心頭火自涼。』 上封（Shangfeng，地名）

【English Translation】 English version But he sneered.

A monk asked Dongshan (Dòngshān, name of a Chan master), 'What is the meaning of Bodhidharma's coming from the West?' The master said, 'Very much like a rhinoceros horn that startles chickens.' (dà sì hài jī xī, a rhinoceros horn that can startle chickens, a metaphor for a shocking truth)

Hiding giant clouds in a mustard seed, drawing a precious sword horizontally. Cutting away the spirits of bamboo and trees, holding a mysterious pearl in hand, illuminating the entire Divine Land of China (shén zhōu chì xiàn, an ancient name for China). Returning it to the old master Dongshan (Dòngshān lǎozǔ, referring to Chan Master Dongshan). If discussing the great meaning of the Buddha-dharma, this distant descendant dares not embellish falsehoods. Why? If one is the son of a phoenix, how could he beg from a sparrow?

Dongshan wrote the character 'Buddha' on a fan. Yunyan (Yunyan, name of a Chan master) saw it and wrote the character 'Not'. Dongshan then changed it to the character 'Non'. Xuefeng (Xuefeng, name of a Chan master) saw it and removed them all at once.

Xinghua (Xinghua, name of a Chan master) praised and said, 'I am not as good as you.' Baiyang Shun (Baiyang Shun, name of a Chan master) said, 'If I were Dongshan, I would only say to Xuefeng: You are not my kin.' Tianbo Yuan (Tianbo Yuan, name of a Chan master) said, 'Dongshan and Yunyan piled up mounds on flat ground, the old man Xuefeng grew wiser through events.' Zhigu Sheng (Zhigu Sheng, name of a Chan master) said, 'A character rewritten three times turns a crow into a horse. This refers to these two old monks. Although Xuefeng is good at filling in ink following the cinnabar lines, one cannot say it is not so under Deshan (Deshan, name of a Chan master). Those under Dongshan are still separated by a ferry. Why? Like the Great Scribe Zhou script (tàishǐ zhòuwén, an ancient script) and the regular script of the Two Wangs (referring to Wang Xizhi and his son Wang Xianzhi).'

A monk asked Dongshan, 'How does one avoid the arrival of cold and heat?' Dongshan said, 'Why not go to a place without cold and heat?' The monk asked, 'What is a place without cold and heat?' Dongshan said, 'When it's cold, freeze the shālì (shālì, monk) to death; when it's hot, burn the shālì to death.'

Touzi (Touzi, name of a Chan master) Tongyun said, 'Almost going like that.' Langya Jue (Langya Jue, name of a Chan master) said in a later remark, 'Go to the monks' hall.' Yunju Shun (Yunju Shun, name of a Chan master) said, 'The great Langya makes such a departure. This mountain monk is not like that. What is a place without cold and heat? In the depths of winter, face the warm fire; in the height of summer, seek the cool breeze.' Baofeng Wen (Baofeng Wen, name of a Chan master) said, 'If the assembly can understand, they may as well play with supernatural powers, dealing with everything as it comes, without being affected by cold and heat. If they cannot understand, then let them pass through winter and summer in the midst of cold and heat.' Huanglong Xin (Huanglong Xin, name of a Chan master) said, 'Dongshan sewed a collar on his sleeve and cut a lapel under his arm. But this monk is not willing. Now someone comes out and asks Huanglong, how should he deal with it?' After a long silence, he said, 'Peaceful meditation does not necessarily require mountains and rivers; extinguishing the fire in one's heart brings coolness naturally.' Shangfeng (Shangfeng, place name)

才云。洞山一句可謂主賓交參。正偏涉入。諸人如今向甚麼處迴避。無事上山行一轉。借問諸人會也無。　泐潭準云。若為人時冰也暖。不為人時火也寒。　仰山欽云。洞山雖則頭正尾正。祇是鼻孔落在者僧手裡。　烏石道云。洞山祇有殺人刀。且無活人劍。忽有人問寒暑到來如何迴避。亦云何不向無寒暑處去。那裡是無寒暑處。向他道寒時熱殺阇黎。熱時寒殺阇黎。為甚麼。三冬炎暑熾。九夏雪花飛。　清化嶾云。洞山老人如將摩尼寶王直授凡庸。者僧若是眼裡有筋。不但三冬枯木秀。管教九夏雪花飛。

垂手還同萬仞巖。正偏何必在安排。琉璃古殿照明月。忍俊韓獹空上階。(翠峰顯)

無寒暑處。如何唱和。熱即乘涼。寒即向火。多口阿師。一場懡㦬。人人盡欲出常流。摺合還歸炭里坐。(泉大道)

里頭看。勿暑寒。直下滄溟瀝得干。我道巨鰲能俯首。笑君沙際弄鉤竿。(天童覺)

熱時熱殺寒時寒。寒暑由來總不幹。行盡天涯諳世事。老君頭戴楮皮冠。(湛堂準)

避暑逃寒問是非。不離寒暑少人知。正中來也無回互。句里藏鋒辨者稀。炎天雪。火雲飛。風吹日炙杜阇黎。(冶父川)

畫閣鐘沉隔亮紗。梧桐微映月痕邪。海棠玉夢成狼藉。風打停舟起浪花。(三宜盂

)

蘆灣碧水釣船橫。獨酌瀟湘看月明。露滴芙蓉人跡杳。簫吹夜半不知名。(蔗庵范)

燦然應氣不留情。明暗相參殺活行。青嶂曉開紅日面。白蘋風蕩釣舟橫。(位中符)

洞山因僧問。三身中那身不隨眾數。師曰吾常於此切。後有持問曹山。先師道吾常於此切。作么生。曹曰要頭便斫去。又問雪峰。峰以拄杖打曰。我亦曾到洞山來。

承天宗云。一轉語海宴河清。一轉語風高月冷。一轉語騎賊馬趁賊。試請辨看。忽有個衲僧出來道總不與么。也許伊具一隻眼。　徑山杲云。恁么葛藤。也未夢見三個老漢在。復云。何不向膏肓穴上下一針。　博山來云。近不得倚。遠不得𢹂。推之弗前。約之弗后。洞山於此若鐵橛也。若夫辨奇貨。采驪珠。求華璞。追藍琰。安可以語於此哉。離乎言句。親之可矣。　寄庵鹵云。三大老與么說話。雖則各炫己長。也是更闌墨汁污皂衫。畢竟意旨如何。吾常於此切。雲散中秋月。要頭擷取去。摩醯三眼一隻豎。我也從洞山來。庭前鐵鋸舞三臺。弁山與么分析。且道還有為人處么。卓拄杖喝一喝云。手執夜明符。幾個知天曉。　廣胤標云。三個老漢。一手提持。赤心片片。大似豐城寶劍當面擲。祇是知恩者少。者僧非但耳聾亦兼眼瞎。錯過當陽。如今還有不錯

過底么。關門令尹誰能識。河上仙翁去不回。　壽昌齊云。吾常於此切。丫角女子門齒缺。要頭斫將去。不祥之事天下諱。我也曾到洞山來。未肯將身一處埋。今日分明重舉似。布穀催耕啼深樹。聲聲流血勸農忙。莫待秋來少官賦。

不入世。未循緣。劫壺空處有家傳。白蘋風細秋江暮。古岸船歸一帶煙。(天童覺)

玉鞭才舉乾坤靜。皇道無私顯至尊。貴極鑾輿才指斥。將軍正令不容存。(正堂辨)

吾常於此切。堪笑堪悲向君說。鶯啼處處暖風生。愁客須邊不消雪。柳眉細。花容悅。香飄云外同時節。(遠庵僼)

九重深密信難傳。誰敢依俙犯聖顏。一卷丹書鳳銜出。森羅萬象競朝天。(寧遠地)

靜鞭聲里駕頭來。四望香云接上臺。鑾轉深宮親切處。從教威武盡摧頹。(劍叟是)

洞山因辭京兆興善平。善曰什麼處去。師曰沿流無定止。曰法身沿流報身沿流。師曰總不作此解。善乃撫掌。

保福展云。洞山自是一家。乃別云。覓得幾人。　惟直楷云。若非擊水三千。摶風九萬。也不易答者話。祇如興善撫掌是賞是罰。

洞山因老宿拈袈裟角問曰。父母未生時還有者個么。師曰祇今豈是有耶。宿搖手。

轉位投機覓更難。回途復妙豈相關。新豐洞口翻波

浪。一掃須教徹底干。(正堂辨)

洞山因一僧在延壽堂不安要見師。師遂至。僧曰和尚何不救取人家男女。師曰你是甚麼人家男女。曰某是大闡提人家男女。師良久。僧曰四山相逼時如何。師曰老僧亦曾從人家屋檐下過。曰回互不回互。師曰不回互。曰教某甲向甚處去。師曰粟畬里去。僧噓一聲曰珍重。便坐脫。師以拄杖敲頭三下曰。汝祇解與么去。不解與么來。

昭覺勤云。大凡行腳人正要透脫者一件事。者僧既是大闡提人家男女。直至四山相逼手腳忙亂。若不是洞山具大慈悲。放一線道。與他平展。爭解恁么去。所以古人道。臨終之際若一毫頭聖凡情念未盡。未免入驢胎馬腹去。祇如洞山道。我亦從人家屋檐下過。粟畬里去。鼎鼎礙四山不礙四山。到者里須是桶底子脫始得。且道洞山意作么生。金雞啄破琉璃㲉。玉兔挨開碧海門。

祇解恁么去。沙禽夜宿滄洲樹。不解恁么來。石筍穿開古路苔。莫道鯤鯨無羽翼。今日親從鳥道回。(天童覺)

聖量凡情淨盡時。轉身無路事還非。屋檐下過粟畬里。馬腹驢胎一道歸。(石溪月)

平步登高易。從空放下難。果爾聖凡如電拂。何緣去住得相關。天際云舒捲。滄波月往還。眼底傢俬都蕩盡。清風八極步間閑。(天岸升)

粟畬

【現代漢語翻譯】 現代漢語譯本： 浪。必須徹底掃除乾淨。(正堂辨)

洞山（Dongshan，禪師名）因為一個僧人在延壽堂坐立不安，想要見他。洞山於是去了。僧人說：『和尚為什麼不救救我們這些人家男女？』洞山說：『你是哪一家的人家男女？』僧人說：『我是大闡提（Dachan Ti，斷善根的人）人家男女。』洞山沉默了很久。僧人說：『四山相逼時如何？』洞山說：『老僧也曾從人家屋檐下過。』僧人說：『回互不回互？』洞山說：『不回互。』僧人說：『教我向哪裡去？』洞山說：『粟畬（Su Yu，種植小米的田地）里去。』僧人噓了一口氣說：『珍重。』便坐化了。洞山用拄杖敲了僧人的頭三下說：『你只懂得這樣去，不懂得這樣來。』

昭覺勤（Zhao Jueqin，禪師名）說：『大凡行腳僧最要緊的是透脫這件事。這個僧人既然是大闡提人家男女，直至四山相逼，手腳忙亂。如果不是洞山具有大慈悲，放一線生機，讓他平穩舒展，怎麼能這樣離去？』所以古人說：『臨終之際，如果一毫頭的聖凡情念沒有斷盡，難免要墮入驢胎馬腹中去。』就像洞山說的：『我也曾從人家屋檐下過，粟畬里去。』鼎鼎礙四山，不礙四山。到了這裡，必須桶底脫落才行。且說洞山的意思是什麼？金雞啄破琉璃殼，玉兔打開碧海門。

只懂得這樣去，沙禽夜晚棲息在滄洲的樹上。不懂得這樣來，石筍穿透了古路的青苔。不要說鯤鵬沒有羽翼，今天親身從鳥道返回。(天童覺（Tiantong Jue，禪師名）)

聖量凡情都乾淨時，轉身無路，事情反而不對了。屋檐下過，粟畬里去，馬腹驢胎，最終歸於一道。(石溪月（Shixiyue，禪師名）)

平地登高容易，從空中放下很難。如果聖凡像閃電般拂去，怎麼會和去住相關聯？天邊的云舒捲自如，滄波中的月亮來來往往。眼前的家當都盪滌乾淨，清風八極，步履悠閑。(天岸升（Tian Ansheng，禪師名）)

粟畬（Su Yu，種植小米的田地）

【English Translation】 English version: Waves. Must be swept away thoroughly. (Zhengtang Bian)

Dongshan (Dongshan, a Chan master) went to see a monk who was restless in Yanshou Hall and wanted to see him. The monk said, 'Why doesn't the abbot save us, these people's sons and daughters?' Dongshan said, 'Which family's sons and daughters are you?' The monk said, 'I am the sons and daughters of a Dachan Ti (Dachan Ti, one who has severed the roots of goodness) family.' Dongshan was silent for a long time. The monk said, 'What about when the four mountains are pressing in?' Dongshan said, 'This old monk has also passed under the eaves of people's houses.' The monk said, 'Are they mutually inclusive or not?' Dongshan said, 'Not mutually inclusive.' The monk said, 'Where should you tell me to go?' Dongshan said, 'Go to the millet field (Su Yu, fields for growing millet).' The monk sighed and said, 'Take care.' Then he passed away sitting. Dongshan knocked the monk's head three times with his staff and said, 'You only know how to go like this, you don't know how to come like this.'

Zhao Jueqin (Zhao Jueqin, a Chan master) said, 'The most important thing for a wandering monk is to break through this one thing. Since this monk is the sons and daughters of a Dachan Ti family, until the four mountains are pressing in, his hands and feet are in a flurry. If it weren't for Dongshan having great compassion, giving him a glimmer of hope, and letting him be at peace, how could he have left like this?' Therefore, the ancients said, 'At the moment of death, if a hair's breadth of saintly or mundane thoughts has not been exhausted, one will inevitably fall into the womb of a donkey or horse.' Just like Dongshan said, 'I have also passed under the eaves of people's houses, and gone to the millet field.' The sound of the cauldron obstructs the four mountains, and does not obstruct the four mountains. When you get here, you must have the bottom of the bucket fall out. Now, what is Dongshan's intention? The golden rooster pecks open the glass shell, and the jade rabbit opens the blue sea gate.

Only knowing how to go like this, the sand birds roost at night on the trees of Cangzhou. Not knowing how to come like this, the stone bamboo shoots pierce through the moss of the ancient road. Don't say that the Kun whale has no wings, today I personally return from the bird path. (Tiantong Jue (Tiantong Jue, a Chan master))

When saintly and mundane feelings are completely exhausted, there is no way to turn around, and things are wrong. Passing under the eaves, going to the millet field, the womb of a horse and donkey, ultimately return to the same path. (Shixiyue (Shixiyue, a Chan master))

It is easy to climb high on flat ground, it is difficult to let go from the air. If saintly and mundane are brushed away like lightning, how can going and staying be related? The clouds in the sky roll and unroll, the moon in the blue waves comes and goes. The family possessions before your eyes are all washed away, the clear wind in the eight directions, leisurely steps. (Tian Ansheng (Tian Ansheng, a Chan master))

Su Yu (Su Yu, fields for growing millet)

里去太分明。劍樹刀山縱步行。雪月莫教迷一色。密移煙棹上沙汀。(寧遠地)

洞山因僧問。欲見和尚本來師。如何得見。師曰年牙相似即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對。

云居膺代僧云。恁么則不見和尚本來師也。　長慶因僧問。如何是年牙相似者。慶雲。古人恁么道。阇黎又曏者里覓個甚麼。

簾卷雙輪坐翠微。渾身不掛本來衣。芙蓉露滴秋香老。羞展輕眉對落暉。(頻吉祥)

洞山與泰首座冬節吃果子次。乃問。有一物。上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道過在甚麼處。泰曰過在動用中。師喚侍者掇退果桌。

五祖戒別云。來朝更獻楚王看。　同安顯於過在甚麼處別云。不知。　瑯玡覺云。若不是洞山老人焉能辨得。雖然如是。猶欠一著在。　溈山喆云。諸人還知洞山落處么。若也不知。往往作是非得失會去。山僧道。者果子非但首座不得吃。盡大地人來亦不得正眼覷著。　云蓋本云。洞山雖有打破虛空鉗錘。而無補綴底手段。待伊道過在動用中。但道請首座吃果子。泰首座若是個衲僧。吃了也須吐出。　溈山果云。洞山壓良為賤。首座有理難伸。山僧路見不平。要為雪屈。當時才見與么問。祇向道靈山授記未到如此。待他

【現代漢語翻譯】 現代漢語譯本 里去太分明。劍樹刀山縱步行。雪月莫教迷一色。密移煙棹上沙汀。(寧遠地)

洞山因僧人問：『我想見和尚（指洞山本人）的本來面目，要怎樣才能見到？』洞山回答：『年牙相似就沒有阻礙了。』僧人想要進一步發問，洞山說：『不要沿著前人的軌跡，另外請問一個問題。』僧人無言以對。

云居膺（人名）代替僧人說：『這樣說來，就見不到和尚的本來面目了。』長慶（人名）因僧人問：『什麼是年牙相似？』長慶說：『古人這樣說，你又在這裡尋找什麼呢？』

簾卷雙輪坐翠微。渾身不掛本來衣。芙蓉露滴秋香老。羞展輕眉對落暉。(頻吉祥)

洞山和泰首座（人名）在冬至時一起吃果子，洞山於是問道：『有一物，上頂天，下拄地，黑如漆，經常在動用之中，但在動用中卻無法把握。那麼，它的過失在哪裡呢？』泰首座回答：『過失在動用中。』洞山叫侍者把果桌撤走。

五祖戒（人名）分別說：『來朝更獻楚王看。』同安顯（人名）對於『過失在哪裡』分別說：『不知道。』瑯玡覺（人名）說：『如果不是洞山老人，怎麼能辨別出來呢？雖然如此，還欠缺一著。』溈山喆（人名）說：『你們知道洞山的落腳點嗎？如果不知道，往往會當作是非得失來理解。我說，這個果子不只是首座不能吃，即使是盡大地的人來，也不能用正眼去看。』云蓋本（人名）說：『洞山雖然有打破虛空的鉗錘，卻沒有補綴的手段。等他說『過失在動用中』，就應該說『請首座吃果子』。泰首座如果是個衲僧，吃了也必須吐出來。』溈山果（人名）說：『洞山壓良為賤，首座有理難伸。我路見不平，要為他伸冤。當時如果才聽到這樣的問話，就直接說靈山授記還沒到這個地步。等他』

【English Translation】 English version 『Li qu tai fen ming. Jian shu dao shan zong bu xing. Xue yue mo jiao mi yi se. Mi yi yan zhao shang sha ting.』 (Ningyuan di)

Dongshan asked a monk, 『I want to see the original teacher of the Abbot (referring to Dongshan himself). How can I see him?』 Dongshan replied, 『If the age and teeth are similar, there will be no obstacles.』 The monk intended to ask further, but Dongshan said, 『Do not follow the traces of the predecessors. Please ask another question.』 The monk was speechless.

Yunju Ying (name of a person) said on behalf of the monk, 『In that case, one cannot see the original teacher of the Abbot.』 Changqing (name of a person) asked a monk, 『What is meant by 『age and teeth are similar』?』 Changqing said, 『The ancients said so. What are you looking for here?』

『Lian juan shuang lun zuo cui wei. Hun shen bu gua ben lai yi. Furong lu di qiu xiang lao. Xiu zhan qing mei dui luo hui.』 (Pin jixiang)

Dongshan and Chief Seat Tai (name of a person) were eating fruit together during the winter solstice. Dongshan then asked, 『There is a thing that supports the sky above and props up the earth below. It is as black as lacquer and is constantly in motion, but it cannot be grasped in motion. So, where is its fault?』 Chief Seat Tai replied, 『The fault is in the motion.』 Dongshan told the attendant to remove the fruit table.

Wuzu Jie (name of a person) said separately, 『Tomorrow, I will present it to the King of Chu for his viewing.』 Tongan Xian (name of a person) said separately regarding 『Where is the fault?』, 『I don't know.』 Langye Jue (name of a person) said, 『If it were not for the old man Dongshan, how could one discern it? Even so, one is still short of a move.』 Weishan Zhe (name of a person) said, 『Do you all know Dongshan's foothold? If you don't know, you will often understand it as right and wrong, gain and loss. I say, not only can the Chief Seat not eat this fruit, but even if all the people in the world come, they cannot look at it with correct eyes.』 Yungai Ben (name of a person) said, 『Although Dongshan has the hammer to break the void, he does not have the means to mend it. When he says 『The fault is in the motion,』 one should say 『Please, Chief Seat, eat the fruit.』 If Chief Seat Tai is a true monk, he must spit it out after eating it.』 Weishan Guo (name of a person) said, 『Dongshan is oppressing the good and treating them as cheap. The Chief Seat has reason but cannot express it. I see injustice on the road and want to redress it for him. At that time, if I had just heard such a question, I would have directly said that the prophecy of Ling Mountain has not yet reached this point. Wait for him』

擬議。拈果子劈面便擲。不惟塞斷咽喉。免得後人妄生卜度。　凈慈昌云。洞山雖然掇退果桌去。要且塞泰首座口不得。　昭覺勤云。盡道泰首座箭鋒不相拄。所以遭洞山貶剝。後來溈山喆道。此果子莫道首座不得吃。盡大地人也不敢正眼覷著。宗師家正令當行。十方坐斷。有定乾坤句。辨龍蛇眼。不妨難構。當時若是個英靈衲子解捋虎鬚。待道過在甚麼處。便拈起果子云。和尚畢竟喚作甚麼。待他擬議。劈面便擲。何故。有意氣時添意氣。不風流處也風流。　保寧茂云。盡道洞山祇見錐頭利。不見鑿頭方。抑屈人作么。又有道。泰公不得果子吃。要且盡大地人皆不得吃。成人者少。敗人者多。殊不知洞山有偏正回互不犯底手腳。直饒道不在動用中。也不得他果子吃。良久云。水流黃葉來何處。牛帶寒鴉過遠邨。　古南門云。要見洞山則易。見泰首座則難。

洞山果子誰無分。掇退檯盤妙轉機。今夜為君輕點破。牡丹花下睡貓兒。(明極祚)

洞山玷辱家風。首座埋沒自己。雙雙繡出鴛鴦。千古扶持不起。(運庵巖)

拄天拄地黑如漆。不分晝夜是何物。拈來拋向屎坑中。火里蓮花香拂拂。(虛堂愚)

𢌞途復妙展全機。大用堂堂絕指揮。兩手捉來渾一色。金烏夜半潑天飛。(法林音)

【現代漢語翻譯】 現代漢語譯本：

洞山禪師打算做什麼？剛拿起果子就劈頭蓋臉地扔過去，這不僅是堵住對方的嘴，也是爲了避免後人胡亂猜測。

凈慈昌禪師說：『洞山禪師雖然把果盤撤走了，但卻堵不住泰首座的嘴。』

昭覺勤禪師說：『都說泰首座的鋒芒不與洞山禪師相牴觸，所以才遭到洞山禪師的貶斥。後來溈山喆禪師說，這果子莫說首座吃不得，整個大地的人也不敢正眼看它。宗師的法度要嚴正執行，鎮守四方，要有定乾坤的句子，辨別龍蛇的眼力，不妨難於構造。當時如果是個英明的衲子，懂得捋虎鬚，等到他說出過錯在哪裡，就拿起果子說：和尚你到底叫它什麼？等他擬議，就劈頭蓋臉地扔過去。為什麼？有銳氣時更添銳氣，不風流處也風流。』

保寧茂禪師說：『都說洞山禪師只看到錐子的尖利，沒看到鑿子的方正，這是壓制人嗎？又有人說，泰公沒吃到果子，整個大地的人也都別想吃到。成全人的人少，敗壞人的人多。殊不知洞山禪師有偏正回互不犯的手法。縱然說道不在動用中，也得不到他的果子吃。』良久說道：『水流黃葉從何處來？牛帶著寒鴉經過遠處的村莊。』

古南門禪師說：『要見洞山禪師容易，要見泰首座就難了。』

洞山禪師的果子誰沒有份？撤走檯盤是巧妙的轉機。今夜為你們輕輕點破，牡丹花下睡著貓兒。（明極祚）

洞山禪師玷污了家風，首座埋沒了自己。雙雙繡出鴛鴦，千古也扶持不起來。（運庵巖）

拄天拄地一片漆黑，不分晝夜是什麼東西？拿來扔到屎坑中，火里的蓮花香氣撲鼻。（虛堂愚）

迂迴曲折又巧妙地展現了全部的機用，大用堂堂正正，絕無指揮。兩手捉來渾然一色，金烏在夜半潑天飛舞。（法林音） English version:

What was Dongshan (name of a Zen master) planning to do? He threw the fruit directly in the face as soon as he picked it up, not only to shut the other person's mouth but also to prevent future generations from making wild guesses.

Zen Master Jingci Chang said: 'Although Zen Master Dongshan removed the fruit plate, he couldn't stop the mouth of Chief Seat Tai (name of a monk).'

Zen Master Zhaojue Qin said: 'It is said that Chief Seat Tai's sharp edge did not clash with Zen Master Dongshan, so he was demoted by Zen Master Dongshan. Later, Zen Master Weishan Zhe said that not to mention the chief seat not being able to eat this fruit, no one in the entire world dares to look at it directly. The master's rules must be strictly enforced, guarding all directions, having sentences that can stabilize the universe, and the ability to distinguish dragons and snakes, which may be difficult to construct. At that time, if there was a wise monk who knew how to stroke the tiger's whiskers, waiting for him to say where the mistake was, he would pick up the fruit and say: What do you call it, Reverend? Waiting for him to deliberate, he would throw it directly in his face. Why? Adding vigor when there is vigor, being romantic even where there is no romance.'

Zen Master Baoning Mao said: 'It is said that Zen Master Dongshan only saw the sharpness of the awl, but not the squareness of the chisel, is this suppressing people? Some also say that since Tai Gong (another name for Chief Seat Tai) didn't get to eat the fruit, then no one in the entire world should think of eating it. There are few who help others succeed, and many who ruin others. Little do they know that Zen Master Dongshan has methods of partiality and correctness that do not offend. Even if it is said that the Dao (the Way) is not in action, one still cannot get to eat his fruit.' After a long pause, he said: 'Where does the flowing yellow leaf come from? The cow leads the cold crow past the distant village.'

Gunanmen (name of a place) said: 'It is easy to see Zen Master Dongshan, but it is difficult to see Chief Seat Tai.'

Who doesn't have a share of Dongshan's fruit? Removing the tray is a clever turning point. Tonight, I will lightly reveal it to you, a sleeping cat under the peony flower. (Ming Jizuo (name of a person))

Dongshan disgraced the family tradition, and the chief seat buried himself. Embroidering mandarin ducks in pairs, they cannot be supported for eternity. (Yun'an Yan (name of a person))

Pillaring the sky and the earth, it is as black as pitch, what is it that does not distinguish between day and night? Throwing it into the latrine, the fragrance of the lotus in the fire wafts. (Xutang Yu (name of a person))

Circling and subtly displaying the complete function, the great function is dignified and without command. Holding it in both hands, it is all one color, the golden crow flies wildly in the middle of the night. (Falin Yin (name of a person))

【English Translation】 What was Dongshan (name of a Zen master) planning to do? He threw the fruit directly in the face as soon as he picked it up, not only to shut the other person's mouth but also to prevent future generations from making wild guesses. Zen Master Jingci Chang said: 'Although Zen Master Dongshan removed the fruit plate, he couldn't stop the mouth of Chief Seat Tai (name of a monk).' Zen Master Zhaojue Qin said: 'It is said that Chief Seat Tai's sharp edge did not clash with Zen Master Dongshan, so he was demoted by Zen Master Dongshan. Later, Zen Master Weishan Zhe said that not to mention the chief seat not being able to eat this fruit, no one in the entire world dares to look at it directly. The master's rules must be strictly enforced, guarding all directions, having sentences that can stabilize the universe, and the ability to distinguish dragons and snakes, which may be difficult to construct. At that time, if there was a wise monk who knew how to stroke the tiger's whiskers, waiting for him to say where the mistake was, he would pick up the fruit and say: What do you call it, Reverend? Waiting for him to deliberate, he would throw it directly in his face. Why? Adding vigor when there is vigor, being romantic even where there is no romance.' Zen Master Baoning Mao said: 'It is said that Zen Master Dongshan only saw the sharpness of the awl, but not the squareness of the chisel, is this suppressing people? Some also say that since Tai Gong (another name for Chief Seat Tai) didn't get to eat the fruit, then no one in the entire world should think of eating it. There are few who help others succeed, and many who ruin others. Little do they know that Zen Master Dongshan has methods of partiality and correctness that do not offend. Even if it is said that the Dao (the Way) is not in action, one still cannot get to eat his fruit.' After a long pause, he said: 'Where does the flowing yellow leaf come from? The cow leads the cold crow past the distant village.' Gunanmen (name of a place) said: 'It is easy to see Zen Master Dongshan, but it is difficult to see Chief Seat Tai.' Who doesn't have a share of Dongshan's fruit? Removing the tray is a clever turning point. Tonight, I will lightly reveal it to you, a sleeping cat under the peony flower. (Ming Jizuo (name of a person)) Dongshan disgraced the family tradition, and the chief seat buried himself. Embroidering mandarin ducks in pairs, they cannot be supported for eternity. (Yun'an Yan (name of a person)) Pillaring the sky and the earth, it is as black as pitch, what is it that does not distinguish between day and night? Throwing it into the latrine, the fragrance of the lotus in the fire wafts. (Xutang Yu (name of a person)) Circling and subtly displaying the complete function, the great function is dignified and without command. Holding it in both hands, it is all one color, the golden crow flies wildly in the middle of the night. (Falin Yin (name of a person))

洞山問僧阿那個是汝主人公。曰現抵對次。師曰苦哉苦哉。今時人類皆如此。祇認得驢前馬後底將為自己。佛法平沉此其兆也。賓中主尚未明。況主中主乎。僧問如何是主中主。師曰阇黎自道取。曰。某甲道得祇是主中賓。如何是主中主。師曰。恁么道即易。相續也大難。遂示偈曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關即便休。

賓中賓。雙眉不展眼無筋。它方役役求知己。失卻衣中無價珍。(浮山遠四)

賓中主。盡力追尋無處所。昔年猶自見些些。今日誰知目雙瞽。

主中賓。我家廣大實難論。所求不吝無高下。貴賤同途一坥平。

主中主。七寶無虧金殿宇。千子常圍繞聖顏。諸天不順飛輪舉。

平生心事結眉頭。滿面飛埃𩯭已秋。大抵出門無伎倆。奈何今日路貧愁。(宏智覺四)

日應經商利萬金。曉來古路問家音。分明得報尊慈健。爭奈難憑喜懼心。

御樓吹角六街明。金馬將軍出禁城。閫外威權良有準。不傷風化自昇平。

不動金輪萬德全。宸居苔合未排班。當頭諱字寰中禁。誰敢依俙犯聖顏。

天涯奔走幾經春。負學論功日轉貧。行海淵深雖涉遍。義天空闊不容塵。(青州辨四)

衣穿骨瘦露無餘。獨鎮寰

【現代漢語翻譯】 現代漢語譯本 洞山（Dongshan，禪宗大師）問僧人：『哪個是你的主人公？』僧人回答：『現在應對的就是。』洞山說：『可悲啊可悲！現在的人都這樣，只認得驢前馬後的東西當作自己。佛法衰落就是這個兆頭啊。賓中主（賓位中的主位）尚未明白，更何況主中主（主位中的主位）呢？』僧人問：『如何是主中主？』洞山說：『你自個兒說去。』僧人說：『我說的只是主中賓（主位中的賓位），如何是主中主？』洞山說：『這麼說就容易，相續就太難了。』於是作偈說：『可嘆如今學道的人，千千萬萬只認得門頭。恰似入京朝拜聖主，只到潼關便停止。』

賓中賓（賓位中的賓位），雙眉不展，眼無神筋。他方奔波役役，只為求知己，卻失卻衣中無價珍寶。（浮山遠四）

賓中主（賓位中的主位），盡力追尋也無處可尋。往年或許還能見到些許，如今誰知雙眼已盲。

主中賓（主位中的賓位），我家廣大實在難以論說。所求不吝嗇，沒有高下之分，貴賤之人同走一條平坦的路。

主中主（主位中的主位），七寶無缺的金殿宇。眾多兒子常圍繞著聖顏，諸天不順從就舉起飛輪。

平生心事結在眉頭，滿面風塵，鬢髮已秋。大抵出門沒有技藝，奈何今日路途貧愁。（宏智覺四）

本應經商獲利萬金，清晨在古老的路上打聽家裡的訊息。分明得知父母康健的訊息，怎奈難以憑靠這喜懼交加的心情。

御樓吹角，六街光明。金馬將軍出禁城。閫外威權確實有準則，不傷風化自然昇平。

不動金輪，萬德周全。宸居長滿青苔，還未安排朝班。當頭的諱字，是天下禁忌，誰敢依稀冒犯聖顏。

天涯奔走，幾度春秋，負學論功，日子越發貧困。行海淵深，雖然涉遍，義天空闊，不容纖塵。（青州辨四）

衣衫襤褸，骨瘦如柴，暴露無遺，獨自鎮守寰宇。

【English Translation】 English version Dongshan (a Chan master) asked a monk: 'Who is your main character?' The monk replied: 'The one who is currently responding.' Dongshan said: 'How sad, how sad! People these days are all like this, only recognizing what's before the donkey and behind the horse as themselves. The decline of the Dharma is signaled by this. The guest within the host (the guest within the guest's position) is not yet understood, let alone the host within the host (the host within the host's position)?' The monk asked: 'What is the host within the host?' Dongshan said: 'You say it yourself.' The monk said: 'What I can say is only the host within the guest (the host within the guest's position), what is the host within the host?' Dongshan said: 'Saying it like that is easy, but continuing it is very difficult.' Then he composed a verse saying: 'Alas, seeing the practitioners of the Way these days, thousands upon thousands only recognize the doorway. It's just like entering the capital to pay homage to the holy ruler, only stopping at Tongguan (a strategic pass).'

The guest within the guest (the guest within the guest's position), eyebrows not stretched, eyes without vitality. Busily seeking a confidant elsewhere, they lose the priceless treasure in their clothes. (Fushan Yuan Four)

The guest within the host (the guest within the host's position), searching with all effort but finding nowhere. In the past, one could still see a little, but today who knows that both eyes are blind.

The host within the guest (the host within the guest's position), my home is vast and truly difficult to discuss. What is sought is not stinted, without high or low, noble and lowly travel the same flat road.

The host within the host (the host within the host's position), the golden palace with seven treasures without defect. A thousand sons constantly surround the holy face, and if the heavens do not obey, the flying wheel is raised.

Lifelong thoughts knotted in the brow, face covered in dust, temples already autumnal. Generally, going out without skills, what to do about the poverty and sorrow of the road today. (Hongzhi Jue Four)

One should be making ten thousand in gold through commerce, but at dawn, one asks about news from home on the ancient road. Clearly receiving news that parents are healthy, how can one rely on this mixture of joy and fear.

The horn is blown from the imperial tower, the six streets are bright. The Jinma (Golden Horse) General exits the forbidden city. The authority outside the palace has a reliable standard, and without harming customs, there is natural peace.

The unmoving golden wheel, complete with ten thousand virtues. The imperial residence is covered in moss, and the court has not yet been arranged. The taboo word at the head is forbidden throughout the realm, who dares to vaguely offend the holy face.

Running around at the edge of the world for several springs, burdened with learning and discussing merit, the days become increasingly impoverished. Traveling the deep sea, although traversed, the vast sky of righteousness does not allow a speck of dust. (Qingzhou Bian Four)

Clothes tattered, bones thin, exposed without remainder, alone guarding the universe.

區暉太初。三尺匣中誅佞劍。百篇囊里薦賢書。

丹墀鞭靜九宮開。萬里江山絕點埃。脫卻襕衫戴席帽。聲聲祇道那邊來。

重重幽鎖紫煙岑。古洞龍吟霧氣深。木女唱歸紅𦦨里。石人運步覓知音。

洞山因僧問如何是沙門行。師曰。頭長三尺。頸長二寸。因令侍者持此語問三聖。聖于侍者手掐一掐。師肯之。

文峰玉云。妙得衲僧家轉身活路。還他新豐老人。三聖雖能暗號私通。終是輸他一著。今日若有問頭長三尺頸長二寸意旨如何。向道待你四腳蹋地時自然有個分曉。　雪筠赤云。鐵圍城中得計。牛角尖里抽身。三聖雖則善引機宜。也是瞎驢趁隊。今有問雄山如何是沙門行。向道兒童睡未足。切莫蚤揚聲。

洞山曰。末法時代人多幹慧。若要辨驗真偽。有三種滲漏。一曰見滲漏。機不離位。墮在毒海。二曰情滲漏。滯在向背。見處偏枯。三曰語滲漏。究妙失宗。機昧始終。濁智流轉。

木人嶺上輕開口。石女溪邊暗點頭。堪笑當年李太白。夜來還宿釣魚舟。(見　泐潭照三)

天下溪山絕勝幽。誰能把手共同游。回頭忽聽杜䳌語。笑指白雲歸去休。(情)

昔年曾作參禪客。扣遍玄關窮要脈。更闌墨汁染皂衫。說向他人口門窄。(語)

既達沖虛理。還

隨照性亡。自非功力盡。爭免侍空王。(具德禮三)

至靜含群籟。靈源絕眾流。豈知兼帶意。不在正偏求。

依語生神解。徒將迷悟情。開先靈木吼。花雨作寒明。

爛柯石化已千年。月館空香趣獨玄。無奈白雲留戀苦。未驂鸞鶴上朝天。(潭吉忍三)

萬人戍里放還村。倚賴鄰西寄食恩。父母丘墳遙在眼。夜燃松火燭樵痕。

丈夫義不取封侯。掃徑扶花足自由。轉被花神勞欲死。怨春未罷又傷秋。

驢䭾馬載藥何為。病入膏肓詎可追。最惜於今多國手。不能痛處與人錐。(聖可玉)

洞山因僧問如何是空劫已前自己。師曰白鳥入蘆花。

打起黃鶯兒。莫教枝上啼。啼時驚妾夢。不得到遼西。(正堂辨)

洞山夜參不點鐙。有僧出問話退。師令侍者點鐙。乃召適來問話僧出來。僧近前。師曰將取三兩粉來與者個上座。其僧拂袖而退。自此省發。遂罄舍衣資設齋得三年。后辭師。師曰善為。時雪峰侍立問曰。祇如者僧辭去。幾時卻來。師曰。它祇知一去。不解再來。其僧歸堂。就衣缽下坐化。峰報師。師曰雖然如此。猶較老僧三生在。

洞中日午打三更。便有遊人把路爭。除卻華山陳處士。誰人不帶是非行。(慈受深)

洞山因看病僧。僧曰火

【現代漢語翻譯】 現代漢語譯本： 隨順因緣而生滅的本性是虛妄的。如果不是修行功力達到極致，怎麼能免於侍奉空王（指佛陀）的命運呢？（具德禮三） 至靜之中蘊含著萬物的聲音，如同靈性的源頭斷絕了眾多的河流。哪裡知道其中還包含著兼帶的意味，而這種意味並不在于正與偏的執著追求。（不在於執著于正道或邪道） 僅僅依靠語言文字來產生對佛法的理解，只會徒勞地增加迷惑和覺悟的情感。就像開先靈木發出吼聲，花雨飄落，帶來寒冷和光明。 腐爛的棋柄（爛柯）的故事已經過去千年，月下的樓館空寂，只有幽香，趣味高玄。無奈白雲依依不捨，難以乘坐鸞鶴升上天庭。（潭吉忍三） 成千上萬戍守邊疆的人被遣返回鄉，依靠鄰居的幫助才能勉強餬口。父母的墳墓遙遙在望，夜晚點燃松枝，照亮打柴的痕跡。 大丈夫立志不求封侯，清掃小路，扶持花木，就足以自由自在。反而被花神所困擾，幾乎要累死，抱怨春天還沒結束，又要悲傷秋天的到來。 用驢子和馬匹馱著藥物是爲了什麼呢？疾病已經深入膏肓，怎麼可能追得上呢？最可惜的是現在有很多名醫，卻不能在病人的痛處下針。（聖可玉） 洞山（禪師名號）因為有僧人問：『如何是空劫（指世界形成之前）以前的自己？』洞山回答說：『白鳥飛入蘆花。』 打起黃鶯兒，不要讓它在樹枝上啼叫。啼叫的時候會驚擾我的夢，使我無法到達遼西。（正堂辨） 洞山（禪師名號）晚上參禪不點燈。有僧人出來問話後退下。洞山命令侍者點燈，然後召回剛才問話的僧人。僧人走近后，洞山說：『拿三兩面粉來給這位上座。』那個僧人拂袖而去。從此僧人醒悟，於是傾盡所有衣物和錢財設齋供養三年。後來向洞山辭行。洞山說：『好好保重。』當時雪峰（禪師名號）侍立在旁問道：『像這個僧人辭去，什麼時候會回來呢？』洞山說：『他只知道一去不復返，不知道再回來。』那個僧人回到自己的房間，就在自己的衣缽下坐化了。雪峰稟告洞山。洞山說：『即使這樣，也比老僧我強了三生。』 洞中正午時分卻敲響了三更的鐘聲，於是遊人爭先恐後地趕路。除了華山的陳處士，誰人不是帶著是非之心行走呢？（慈受深） 洞山（禪師名號）因為去看望生病的僧人。僧人說：『火』

【English Translation】 English version: The nature of arising and ceasing according to conditions is illusory. If one's practice is not perfected, how can one avoid serving the empty king (referring to the Buddha)? (Ju De Li San) In the utmost stillness, all sounds are contained, like a spiritual source that cuts off numerous streams. How could one know that it also contains a dual meaning, and this meaning is not in seeking attachment to right or wrong. (Not in clinging to the pursuit of the right path or the wrong path) Merely relying on language and words to generate understanding of the Dharma will only increase the emotions of delusion and enlightenment in vain. It's like the Lingmu tree of Kaixian roaring, and flower rain falling, bringing coldness and brightness. The story of the rotten chess handle (Lan Ke) has passed for a thousand years, the moonlit pavilion is empty, only with faint fragrance, and the interest is uniquely profound. Helplessly, the white clouds linger, making it difficult to ride the Luan crane to ascend to heaven. (Tan Ji Ren San) Tens of thousands of people guarding the frontier were sent back to their villages, relying on the kindness of their neighbors to barely make a living. The graves of their parents are distantly visible, and at night they light pine branches to illuminate the traces of firewood gathering. A true man aspires not to be enfeoffed as a marquis, sweeping the path and supporting the flowers is enough to be free. Instead, he is troubled by the flower spirit, almost to the point of exhaustion, complaining that spring has not ended, and he is already saddened by the arrival of autumn. What is the purpose of carrying medicine on donkeys and horses? The disease has penetrated deep into the marrow, how can it be caught up with? What is most regrettable is that there are many famous doctors today, but they cannot apply needles to the patient's pain points. (Sheng Ke Yu) Dongshan (Zen master's name) because a monk asked: 'What is the self before the empty kalpa (referring to before the formation of the world)?' Dongshan replied: 'White birds fly into the reed flowers.' Beat the orioles, don't let them sing on the branches. When they sing, they will disturb my dreams, preventing me from reaching Liaoxi. (Zheng Tang Bian) Dongshan (Zen master's name) did not light the lamp during the evening meditation. A monk came out to ask a question and then retreated. Dongshan ordered the attendant to light the lamp, and then summoned the monk who had just asked the question. After the monk approached, Dongshan said: 'Bring three taels of flour to this venerable one.' That monk flicked his sleeves and left. From then on, the monk awakened, and then exhausted all his clothes and money to set up a fast for three years. Later, he bid farewell to Dongshan. Dongshan said: 'Take care.' At that time, Xuefeng (Zen master's name) was standing by and asked: 'Like this monk who has left, when will he return?' Dongshan said: 'He only knows how to leave and not return.' That monk returned to his room and sat in meditation under his robes and bowl and passed away. Xuefeng reported to Dongshan. Dongshan said: 'Even so, it is still better than this old monk by three lifetimes.' In the cave, at noon, the third watch bell is struck, so tourists rush to travel. Except for Chen the recluse of Mount Hua, who does not walk with a mind of right and wrong? (Ci Shou Shen) Dongshan (Zen master's name) because he went to see a sick monk. The monk said: 'Fire'

風離散時如何。師曰。來時無一物。去亦任從伊。曰爭奈羸瘵何。師曰須知有不病者。曰如何是不病者。師曰。悟則無分寸。不悟隔山坡。曰前程還許卜度也無。師曰。雖然黑似漆。成立在今時。

火風離散后。一物鎮長靈。佛國黃金地。天堂白玉庭。前程休卜度。所至要惺惺。一念心清凈。人間亦祇寧。(南堂靜)

洞山不安。僧問。和尚病。還有不病者么。師曰有。曰不病者還看和尚否。師曰老僧看它有分。曰和尚看它時如何。師曰老僧看它時則不見有病。

博山來云。不二門開。日面月面總不似。洞山癖病。混之弗得。類之不齊。病中善看病也。者僧眼裡有筋。皮下有血。要見洞山也不難。

卸卻臭皮袋。拈轉赤肉團。當頭鼻孔正。直下髑髏干。老醫不見從來癖。少子相逢向近難。野水瘦時秋潦退。白雲斷處舊山寒。須劋絕。莫顢頇。轉盡無功伊就位。孤標不與汝同盤。(天童覺)

蹋蹋蘆灣又柳灣。生涯惟指舊巑岏。神蹊轉處白雲斷。百鳥不來春正寒。(位中符)

洞山因僧問如何是青山白雲父。師曰不森森者是。曰如何是白雲青山兒。師曰不辨東西者是。曰如何是白雲終日倚。師曰去離不得。曰如何是青山總不知。師曰不顧視者是。

江流夜魄兩依依。風捲蘆

【現代漢語翻譯】 現代漢語譯本 問：四大（風、火、水、土）離散時會如何？ 師父說：來的時候本就一無所有，去的時候也任由它去。 問：如果一直病弱該怎麼辦？ 師父說：要知道有不生病的東西存在。 問：如何是不生病的東西？ 師父說：領悟了就沒有分寸可言，不領悟就像隔著山坡一樣遙遠。 問：未來的命運還可以推測嗎？ 師父說：雖然看起來一片黑暗，但成就就在當下。

火風離散之後，有一物永遠長存且靈驗。 佛國是黃金之地，天堂是白玉砌成的庭院。 未來的命運不必推測，重要的是時時保持清醒。 一念之間內心清凈，人間也就安寧了。（南堂靜）

洞山（Dongshan）身體不適，有僧人問：和尚您生病了，還有不生病的嗎？ 師父說：有。 問：那不生病的還會看望和尚您嗎？ 師父說：老僧看它自有分寸。 問：和尚您看它的時候是怎樣的？ 師父說：老僧看它的時候就看不到有病。

博山（Boshan）來云：不二法門打開，日面月面總是不相似。 洞山（Dongshan）的怪癖，混淆不得，比類也不齊整，在病中善於看病啊。 這個僧人眼裡有筋，皮下有血，想要見到洞山（Dongshan）也不難。

卸下這臭皮囊，拈起這赤肉團。 當頭鼻孔端正，直下只剩骷髏。 老醫生看不出我這從來的怪癖，年輕人相逢卻覺得難以接近。 野水退去，秋天的洪水也消退了，白雲斷絕的地方，露出往日的山巒寒冷。 必須徹底斬斷，不要含糊不清。 轉盡一切無功，它就歸位了，孤傲的品格不與你同流合污。（天童覺）

走過蘆灣又走過柳灣，一生只指向那座舊山。 神秘的小路轉彎處，白雲斷絕，百鳥不來，春天也顯得寒冷。（位中符）

洞山（Dongshan）因有僧人問：什麼是青山白雲的父親？ 師父說：不茂盛的就是。 問：什麼是白雲青山的兒子？ 師父說：不辨東西的就是。 問：什麼是白雲終日依傍？ 師父說：離不開的就是。 問：什麼是青山總是不知？ 師父說：不顧視的就是。

江流和夜魄相互依偎，風捲起蘆葦。

【English Translation】 English version Question: What happens when the four elements (wind, fire, water, earth) disperse? The Master said: 'When they come, there is nothing; when they go, let them be.' Question: What if one is constantly weak and ill? The Master said: 'You must know that there is something that does not get sick.' Question: What is it that does not get sick? The Master said: 'If you realize it, there are no boundaries; if you don't, it's like being separated by a mountain.' Question: Can the future be predicted? The Master said: 'Although it looks pitch black, accomplishment is in the present moment.'

After the fire and wind disperse, there is one thing that remains eternally and is efficacious. The Buddha-land is a land of gold, and paradise is a courtyard made of white jade. The future need not be predicted; what is important is to remain awake at all times. With one thought of inner purity, the human world will also be peaceful. (Nan Tang Jing)

Dongshan (name of a Zen master) was unwell. A monk asked: 'Venerable, you are sick. Is there something that does not get sick?' The Master said: 'Yes.' Question: 'Does that which does not get sick still look after the Venerable?' The Master said: 'The old monk looks after it in his own way.' Question: 'What is it like when the Venerable looks after it?' The Master said: 'When the old monk looks at it, he does not see any sickness.'

Boshan (name of a Zen master) came and said: 'The gate of non-duality is open; the face of the sun and the face of the moon are completely dissimilar.' Dongshan's (name of a Zen master) idiosyncrasies cannot be confused or compared; he is good at seeing sickness in sickness. This monk has tendons in his eyes and blood under his skin; it is not difficult to see Dongshan (name of a Zen master).

Shed this stinking skin bag, pick up this red flesh ball. The nostrils are straight on the head, and below is only a skull. The old doctor cannot see my usual idiosyncrasies; young people find it difficult to approach. When the wild water recedes, the autumn floods also subside; where the white clouds are cut off, the old mountains are cold. You must cut it off completely; do not be ambiguous. Turning everything to no avail, it returns to its place; the solitary character does not associate with you. (Tian Tong Jue)

Walking through Lu Bay and then through Liu Bay, a lifetime only pointing to that old mountain. At the turning of the mysterious path, the white clouds are cut off; a hundred birds do not come, and spring is also cold. (Wei Zhong Fu)

Dongshan (name of a Zen master) asked a monk: 'What is the father of the green mountains and white clouds?' The Master said: 'That which is not lush.' Question: 'What is the son of the white clouds and green mountains?' The Master said: 'That which does not distinguish east and west.' Question: 'What is it that the white clouds lean on all day long?' The Master said: 'That which cannot be separated from.' Question: 'What is it that the green mountains never know?' The Master said: 'That which does not look at.'

The river flows and the night spirit lean on each other, the wind rolls the reeds.

花帶雪飛。石女慣乘金鳳舞。木人喜跨玉龍歸。(頻吉祥)

洞山參興平。才展具。平曰莫禮老朽。師曰禮不老朽者。曰渠不受禮。師曰渠不曾禮。

渠非老朽。不禮不受。威音世前。毗盧頂后。把定壺中白日長。觸著匣里青蛇吼。良醫叮嚀病人。服藥不如忌口。(天童覺)

尊貴堂堂自不群。深宮獨坐對邪曛。渠儂縱謂不相識。家醜那堪已外聞。(寧遠地)

宗鑒法林卷五十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十

集云堂　編

大鑒下五世

洞山因僧問。時時勤拂拭。莫遣惹塵埃。為甚麼不得它衣缽。師曰。直饒道本來無一物。也未合得它衣缽。且道什麼人合得。僧下九十六語皆不契。末後曰。設使將來。它亦不受。師方肯之。

翠峰顯云。它既不受是眼。將來必應是瞎。還見祖師衣缽么。若於此入門。便乃兩手分付。非惟大庾嶺頭一個提不起。設使闔國人來。且款款將去。　翠巖芝云。總不合得它衣缽。卻與古佛同參。且道參阿誰。　天童覺云。長蘆則不然。直須將來。若不將來。爭知不受。將來底必應是眼。不受底真個是瞎。還會么。照盡體無依。通身合大道。　古南門云。洞山理長則就。翠峰舉一明三。

【現代漢語翻譯】 現代漢語譯本： 花瓣帶著雪花飛舞。石女（指沒有生育能力的女子，在此處比喻沒有情慾的人）習慣於乘坐金色的鳳凰起舞。木人（指沒有感情的人）喜歡騎著玉龍返回。（頻吉祥）

洞山（Dòngshān，禪師名）向興平（Xīngpíng，禪師名）參禪。剛一展開坐具，興平就說：『不要禮拜我這個老朽之人。』洞山說：『我禮拜的是不老朽者。』興平說：『那他不接受你的禮拜。』洞山說：『他從未接受過禮拜。』

他並非老朽，所以不接受禮拜。在威音王佛（Wēiyīn Wáng Fó，過去佛名）之前，在毗盧遮那佛（Pílúzhēnà Fó，佛名）的頭頂之後。把握住壺中的漫長白晝，觸碰到匣子里的青蛇就會怒吼。良醫叮囑病人，服藥不如忌口。（天童覺，Tiāntóng Jué，禪師名）

尊貴之人堂堂正正，與衆不同。獨自坐在深深的宮殿里，面對著不正的陽光。他們縱然說不認識，家醜又怎能傳到外面呢？（寧遠地，Níngyuǎn Dì，地名）

宗鑒法林卷五十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十

集云堂 編

大鑒下五世

洞山（Dòngshān，禪師名）因為有僧人問：『時時勤拂拭，莫遣惹塵埃。』為什麼不能得到他的衣缽？洞山說：『即使說道本來無一物，也還不能得到他的衣缽。』那麼什麼樣的人才能得到呢？僧人說了九十六句都不契合。最後說：『即使將來，他也不會接受。』洞山才認可了他。

翠峰顯（Cuìfēng Xiǎn，禪師名）說：『他既然不接受，那就是眼。將來必定是瞎。還見到祖師的衣缽嗎？如果能從此入門，便可以雙手交付。不僅在大庾嶺（Dàyǔ Lǐng，山名）頭沒有人能提得起，即使全國的人都來，也只能慢慢地拿走。』翠巖芝（Cuìyán Zhī，禪師名）說：『總不能得到他的衣缽，卻與古佛一同參禪。那麼參的是誰呢？』天童覺（Tiāntóng Jué，禪師名）說：『長蘆（Chánglú，地名）卻不是這樣。必須將來，如果不將來，怎麼知道他不接受？將來的一定是眼，不接受的真是瞎。會了嗎？照盡一切，本體無所依，全身與大道相合。』古南門（Gǔ Nánmén，地名）說：『洞山的道理長遠則成就，翠峰舉一明三。』

【English Translation】 English version: Flowers fly with the snow. The stone woman (referring to a woman without the ability to bear children, used here as a metaphor for someone without desires) is accustomed to dancing on a golden phoenix. The wooden man (referring to someone without emotions) enjoys riding a jade dragon home. (Pín Jíxiáng)

Dòngshān (name of a Chan master) consulted with Xīngpíng (name of a Chan master). As soon as he unfolded his sitting cloth, Xīngpíng said, 'Do not bow to this old and decaying one.' Dòngshān said, 'I am bowing to the one who is not old and decaying.' Xīngpíng said, 'Then he will not accept your bow.' Dòngshān said, 'He has never accepted a bow.'

He is not old and decaying, so he does not accept bows. Before Wēiyīn Wáng Fó (name of a past Buddha), after the crown of Pílúzhēnà Fó (name of a Buddha). Grasp the long daylight in the pot, and touching the green snake in the box will cause it to roar. A good doctor advises the patient that taking medicine is not as good as abstaining from harmful things. (Tiāntóng Jué)

The honorable one is dignified and stands out from the crowd. Sitting alone in the deep palace, facing the improper sunlight. Even if they say they do not recognize each other, how can the family scandal be spread outside? (Níngyuǎn Dì)

Zōngjiàn Fǎlín, Volume 59 卍 New Continued Collection, Volume 66, No. 1297, Zōngjiàn Fǎlín

Zōngjiàn Fǎlín, Volume 60

Compiled by Jíyún Táng

Five Generations After Dàjiàn

Dòngshān (name of a Chan master) asked a monk, 'Constantly wipe it diligently, do not let it attract dust.' Why can't he obtain his robe and bowl? Dòngshān said, 'Even if you say that originally there is nothing, you still cannot obtain his robe and bowl.' Then what kind of person can obtain it? The monk said ninety-six sentences that did not match. Finally, he said, 'Even if it is brought in the future, he will not accept it.' Only then did Dòngshān acknowledge him.

Cuìfēng Xiǎn (name of a Chan master) said, 'Since he does not accept it, that is the eye. Bringing it in the future must be blind. Have you seen the ancestral master's robe and bowl? If you can enter through this, then you can hand it over with both hands. Not only can no one lift it at the top of Dàyǔ Lǐng (name of a mountain), but even if the people of the whole country come, they can only slowly take it away.' Cuìyán Zhī (name of a Chan master) said, 'Completely unable to obtain his robe and bowl, yet participating in Chan with the ancient Buddha. Then who is being participated with?' Tiāntóng Jué (name of a Chan master) said, 'Chánglú (place name) is not like this. It must be brought in the future. If it is not brought in the future, how will you know that he does not accept it? The one who brings it in the future must be the eye, and the one who does not accept it is truly blind. Do you understand? Illuminating everything, the essence has no reliance, the whole body is in harmony with the Great Way.' Gǔ Nánmén (place name) said, 'Dòngshān's reasoning is long-term and will be accomplished, Cuìfēng explains three things with one example.'

祇如將來既不受。諸人早晚橫披豎搭。是衣不是衣。一日過堂兩度濕。是缽不是缽。若是。爭奈洞山不肯。若不是。祖師衣缽掉向甚處去也。即今日用行持又是個什麼。若如此入門。何待兩手分付。庾嶺力爭。管取黃梅兒孫傳遍天下。　勝法法雲。二大老徹底舉揚。未免各見一邊。勝法則不然。若有將來必當是受。若是不受必不將來。將來底也非是眼。不受底也非是瞎。還見祖師衣缽么。萬古碧潭空界月。再三撈捷始應知。　靈隱岳舉翠巖語了云。到江吳地盡。隔岸越山多。

祖師衣缽謾悠哉。不受渠猶眼未開。誰信普通年遠事。豈從[葸-十+夕]嶺付將來。(本覺一)

洞山因僧問。和尚尋常教人行鳥道。如何是鳥道。師曰不逢一人。曰如何行。師曰直須足下無私。曰。祇如行鳥道。莫便是本來面目否。師曰阇黎因甚顛倒。曰如何是某甲顛倒。師曰。若不顛倒。因甚喚奴作郎。曰如何是本來面目。師曰不行鳥道。

理安洸云。不行鳥道始是本來面目。因甚尋常卻祇教人行鳥道。且道洞山意作么生。良久云。渡河須用筏。到岸始辭舟。　鳳山啟云。識尊卑。明貴賤。自然冠履不致倒置。錢穀不肯浪費。當今之世。見處顢頇。金鍮不辨。以其素無大志。自甘顛倒故也。且道不行鳥道又是如何面目。

【現代漢語翻譯】 現代漢語譯本：如果說將來不接受（衣缽），那麼各位早晚橫披豎搭的，是衣還是不是衣？一日過堂兩次沾濕的，是缽還是不是缽？如果是，又怎奈何洞山（Dongshan）不肯？如果不是，祖師（Patriarch）的衣缽又掉到哪裡去了呢？那麼今日所用的行持又是什麼呢？如果這樣入門，何必等待兩手交付？如果在庾嶺（Yuling）力爭，定能讓黃梅（Huangmei）的子孫傳遍天下。勝法法雲（Shengfa Fayun）說，二位大老徹底地舉揚，未免各見一邊。勝法（Shengfa）則不然，如果有將來必定是接受，如果是不接受必定不會有將來。將來的也並非是眼，不接受的也並非是瞎。還見到祖師（Patriarch）的衣缽嗎？萬古碧潭空界月，再三撈捷始應知。靈隱岳（Lingyin Yue）舉翠巖（Cuiyan）的話說完后說，到江吳（Jiang Wu）地盡，隔岸越山（Yue Shan）多。 祖師（Patriarch）的衣缽啊，不要輕慢！不接受它的人，眼睛還沒睜開。誰相信普通（Putong）年間的久遠之事，難道是從[葸-十+夕]嶺（[Xi-shi+xi]ling）交付過來的嗎？（本覺一（Benjue Yi）） 洞山（Dongshan）因有僧人問：『和尚您平時教人行走鳥道，什麼是鳥道？』洞山（Dongshan）說：『不逢一人。』僧人問：『如何行走？』洞山（Dongshan）說：『直須足下無私。』僧人問：『如果行走鳥道，莫非就是本來面目嗎？』洞山（Dongshan）說：『阇黎（Ajari，梵語，意為導師）你為什麼顛倒？』僧人問：『如何是某甲顛倒？』洞山（Dongshan）說：『如果不顛倒，為什麼把奴僕叫做郎君？』僧人問：『如何是本來面目？』洞山（Dongshan）說：『不行鳥道。』 理安洸（Li'an Guang）說：『不行鳥道才是本來面目。為什麼平時卻總是教人行走鳥道？』且說洞山（Dongshan）的用意是什麼？良久后說：『渡河須用筏，到岸始辭舟。』鳳山啟（Fengshan Qi）說：『識尊卑，明貴賤，自然冠履不致倒置，錢穀不肯浪費。當今之世，見處顢頇，金鍮不辨，以其素無大志，自甘顛倒故也。』且說不行鳥道又是如何面目？

【English Translation】 English version: If the future does not accept (the robe and bowl), then what are you all wearing haphazardly in the morning and evening? Is it a robe or not? What is soaked twice a day during meals, is it a bowl or not? If it is, how can Dongshan (Dongshan) not agree? If it is not, where has the Patriarch's (Patriarch) robe and bowl fallen? Then what is the practice used today? If one enters the gate in this way, why wait for the two hands to hand it over? If one strives at Yuling (Yuling), one will surely let the descendants of Huangmei (Huangmei) spread throughout the world. Shengfa Fayun (Shengfa Fayun) said, the two great elders thoroughly praised it, but inevitably each saw one side. Shengfa (Shengfa) is not like that. If there is a future, it must be accepted. If it is not accepted, there will be no future. The one who comes is not the eye, and the one who does not accept is not blind. Do you still see the Patriarch's (Patriarch) robe and bowl? The moon in the empty realm of the ancient green pool, only after repeatedly trying to catch it will you know. Lingyin Yue (Lingyin Yue) finished speaking Cuiyan's (Cuiyan) words and said, 'When you reach the end of Jiang Wu (Jiang Wu), there are many Yue mountains (Yue Shan) across the river.' Ah, the Patriarch's (Patriarch) robe and bowl, do not be negligent! Those who do not accept it have not yet opened their eyes. Who believes in the distant events of the Putong (Putong) years, could it be that it was handed down from [Xi-shi+xi]ling ([Xi-shi+xi]ling)? (Benjue Yi (Benjue Yi)) Dongshan (Dongshan) asked a monk, 'Venerable, you usually teach people to walk the bird path, what is the bird path?' Dongshan (Dongshan) said, 'Not meeting a single person.' The monk asked, 'How to walk?' Dongshan (Dongshan) said, 'You must have no selfishness under your feet.' The monk asked, 'If you walk the bird path, is it the original face?' Dongshan (Dongshan) said, 'Ajari (Ajari, Sanskrit, meaning teacher), why are you upside down?' The monk asked, 'What is my upside down?' Dongshan (Dongshan) said, 'If you are not upside down, why do you call a servant a young master?' The monk asked, 'What is the original face?' Dongshan (Dongshan) said, 'Not walking the bird path.' Li'an Guang (Li'an Guang) said, 'Not walking the bird path is the original face. Why do you always teach people to walk the bird path?' What is Dongshan's (Dongshan) intention? After a long time, he said, 'You must use a raft to cross the river, and say goodbye to the boat when you reach the shore.' Fengshan Qi (Fengshan Qi) said, 'Knowing the superior and inferior, understanding the noble and the lowly, naturally the hat and shoes will not be reversed, and money and grain will not be wasted. In today's world, the views are muddled, and gold and brass are not distinguished, because they have no great ambition and are willing to be upside down.' What is the face of not walking the bird path?

良久云。不辭向汝道。相續也大難。

古路翛然倚太虛。行玄猶是涉崎嶇。不登鳥道雖為妙。撿點將來已觸途。(丹霞淳)

萬仞峰頭射得烏。翅翎開碧涌河圖。就中幾個先天字。載盡從來封禪書。(潭吉忍)

不行鳥道。皇風浩浩。駘背何知。天街醉倒。帝力於我何有哉。卮酒且娛臣年老。老則老。欠些好。不及東村王大嫂。(墨歷智)

御虛雖有術。蓬島尚迢遙。欲見姑射君。還須下紫霄。紫霄下。辭天風。玉華瑤草處叢叢。孰謂仙君舊風月。東軒仍掛日輪紅。(位中符)

洞山偈曰。貪瞋癡。太無知。賴我今朝識得伊。行便打。坐便椎。分付心王仔細推。無量劫來不解脫。問汝三人知不知。

神鼎諲云。我則不然。貪瞋癡。實無知。十二時中任從伊。行即往。坐即隨。分付心王擬何為。無量劫來原解脫。何須更問知不知。　紫柏可云。鍛鍊自心。鉗錘猛密。須是洞山。咳嗽掉臂。戲笑譏呵。無非解脫三昧。還它神鼎。雖然。如神鼎不打洞山爐韛中陶鑄過來。安得便恁么自在。洞山不打神鼎見地上得個訊息。從汝朝打暮捶。敢保貪瞋癡驢年也未調伏在。者里揀別得。許你會如來禪。若是祖師禪。猶隔鄉關萬里。　大覺升云。恁么說話。若在大覺門下。打折驢腰未放過在。何

【現代漢語翻譯】 良久，（丹霞淳）說：『不辭向你們說，相續也太難了。』

古路空曠地倚靠著太虛，修行玄妙之道仍然是跋涉崎嶇之路。即使不走鳥道（比喻艱難的道路）看似巧妙，但仔細檢查將來，仍然處處碰壁。（丹霞淳）

在萬仞高的山峰上射中了烏鴉，翅膀和羽毛展開，碧綠的顏色涌現出河圖。其中有幾個先天的文字，記載了歷來的封禪之書。（潭吉忍）

不走鳥道，皇風浩蕩。愚昧的人哪裡知道，在天街上醉倒。帝王的力量對於我有什麼用呢？用一杯酒來娛樂我的晚年。老了就老了，還欠缺一些美好。比不上東村的王大嫂。（墨歷智）

駕馭虛空雖然有法術，蓬萊仙島仍然遙遠。想要見到姑射山的仙人，還必須下到紫霄宮。從紫霄宮下來，告別天風，玉華瑤草到處叢生。誰說仙人只有舊時的風月？東軒仍然懸掛著紅色的太陽。（位中符）

洞山（Dongshan，禪宗祖師）的偈語說：『貪婪、嗔恨、愚癡，太無知了。幸虧我今天認識了它們。行走時就打，坐著時就捶，交給心王仔細推敲。無量劫以來不得解脫，問你們三人知不知道？』

神鼎諲（Shending Yin，禪宗僧人）說：『我卻不這樣認為。貪婪、嗔恨、愚癡，實在無知。十二時辰中任憑它們。行走時就跟隨，坐著時也跟隨，交給心王打算做什麼？無量劫以來原本就解脫了，何須再問知不知道？』 紫柏可（Zibai Ke，禪宗僧人）說：『鍛鍊自己的心，鉗子和錘子猛烈而嚴密。必須是洞山，咳嗽和甩臂，戲笑和譏諷，無非是解脫三昧。還給它神鼎。雖然如此，如果神鼎不經過洞山的爐火陶冶，怎麼能這麼自在？洞山不打神鼎，見地上得不到訊息。任憑你早打晚捶，我敢保證貪婪、嗔恨、愚癡，驢年也未調伏。在這裡揀擇分別得清楚，才允許你會如來禪。如果是祖師禪，還隔著家鄉萬里。』 大覺升（Dajue Sheng，禪宗僧人）說：『這樣說話，如果在大覺門下，打斷驢腰也不會放過。』

【English Translation】 After a long while, (Danxia Chun) said, 'I don't mind telling you, continuity is very difficult.'

The ancient road leans serenely against the vast emptiness. Practicing the profound path is still traversing a rugged road. Even if not taking the bird path (a metaphor for a difficult path) seems ingenious, upon careful inspection of the future, one still encounters obstacles everywhere. (Danxia Chun)

Shooting down a crow on a ten-thousand-仞 (ren, a unit of length) high peak, its wings and feathers unfold, and verdant colors surge forth like the Hetu Diagram. Among them are several innate characters, recording the books of Fengshan sacrifices throughout history. (Tanji Ren)

Not taking the bird path, the imperial wind is vast and mighty. How would the ignorant know, staggering drunk on the heavenly street. What use is the emperor's power to me? Let a cup of wine entertain my old age. Old is old, still lacking some good things. Not as good as Wang, the elder sister-in-law of the east village. (Mo Li Zhi)

Although there are techniques to ride the void, Penglai Island is still far away. If you want to see the immortal of Mount Guye, you must descend to the Zixiao Palace. Descending from Zixiao Palace, bidding farewell to the heavenly wind, jade flowers and Yao grass grow everywhere. Who says the immortal only has the old romance? The red sun still hangs in the east veranda. (Wei Zhong Fu)

Dongshan's (Dongshan, a Zen master) verse says: 'Greed, anger, and ignorance are too ignorant. Fortunately, I recognize them today. Strike when walking, and pound when sitting, entrust them to the mind-king for careful deliberation. For countless kalpas, one has not been liberated. I ask you three, do you know?'

Shending Yin (Shending Yin, a Zen monk) said: 'I don't think so. Greed, anger, and ignorance are truly ignorant. Let them be for all twelve hours. Follow when walking, and follow when sitting, what do you intend to do by entrusting them to the mind-king? Originally liberated for countless kalpas, why ask if one knows?' Zibai Ke (Zibai Ke, a Zen monk) said: 'Refining one's own mind, with tongs and hammer fierce and tight. It must be Dongshan, coughing and swinging his arms, joking and mocking, nothing but liberation samadhi. Return it to Shending. Even so, if Shending is not forged in Dongshan's furnace, how can he be so free? Dongshan does not strike Shending, and cannot obtain news on the ground. No matter how you strike and pound from morning to night, I guarantee that greed, anger, and ignorance will not be subdued even in the year of the donkey. Only by clearly distinguishing and separating here, will you be allowed to understand Tathagata Zen. If it is Patriarchal Zen, it is still ten thousand miles away from home.' Dajue Sheng (Dajue Sheng, a Zen monk) said: 'Speaking like this, if under Dajue's gate, breaking the donkey's back would not be let go.'

故。既有讓王節。何爭洗耳清。雖然如是。也須是個人始得。　雪堂宣云。者兩個老漢。一個強作主宰。一個隨境飄流。要且不失為苦海慈航。若到吼山門下。切不得舉著。舉著即打折你驢腰。何故。我王庫內無如是刀。　雲林輅云。石叟也放它不過。貪瞋癡。誰不知。證龜成鱉也由伊。擔雪填井。擊火然眉。欲與心王下一錐。藕絲孔里藏難得。更教何地立先知。又云。若從洞山語下打發將去。寒則普天匝地寒。若從神鼎語下打發將去。熱則普天匝地熱。若從雲林語下打發將去。大清國里許汝一員衲僧。

洞山問僧世間何物最苦。曰地獄最苦。師曰。不然。在此衣線下不明大事。是名最苦。

人生最苦不知休。逐浪隨波真可憂。一句若能超佛祖。矇頭壞衲更何求。(枯木成)

鑊湯爐炭幾何般。地獄三途未苦酸。須信新豐親切語。袈裟之下莫顢頇。(丹霞淳)

洞山與云居渡水。師問水深水淺。曰不濕。師曰粗人。曰和尚作么生道。師曰不幹。

五祖演云。二老恁么說話。還有優劣也無。山僧今日因行掉臂。過水一句不濕。庫藏珍珠堆積。過水一句不幹。無錐說甚貧寒。乾溼二途俱不涉。任它綠水與青山。　笑巖寶云。演祖恁么道。與它洞山有交涉無交涉。若能辨得。不獨識破五祖。

【現代漢語翻譯】 現代漢語譯本： 所以說，既然有讓位給王位的節義，又何必爭著去洗耳以求清高呢？雖然是這樣，也必須是真正的人才能做到啊！ 雪堂宣說：這兩個老漢，一個勉強要做主宰，一個隨著環境漂流。但還不失為苦海中的慈悲航船。如果到了吼山門下，千萬不要提起這件事。提起就會打斷你的驢腰。為什麼呢？因為我王庫內沒有這樣的刀。 雲林輅說：石叟（指石洪，以隱居不仕聞名）也不會放過它。貪婪、嗔恨、愚癡，誰不知道？烏龜變成鱉也由它去。用雪填井，火燒眉毛。想要用心王（指人的本心）下一錐子，即使在藕絲孔里也難以隱藏。更要到哪裡去建立先知先覺的地位呢？又說，如果從洞山（指洞山良價禪師）的言語下打發過去，寒冷就普天匝地地寒冷；如果從神鼎（指神鼎洪諲禪師）的言語下打發過去，炎熱就普天匝地地炎熱；如果從雲林（指雲林輅）的言語下打發過去，在大清國里允許你做一名衲僧（指僧人）。 洞山（指洞山良價禪師）問僧人世間什麼最苦？僧人回答說：地獄最苦。洞山禪師說：不是這樣的。就在這身穿的衣物之下，不明白人生大事，這才是最苦的。 人生最苦是不知道停止，追逐波浪實在可悲可嘆。如果一句話就能超越佛祖，那麼披著破舊的僧衣還追求什麼呢？（枯木成） 鑊湯（沸水）爐炭有多少種？地獄三途（地獄、餓鬼、畜生）還算不上苦。必須相信新豐（指丹霞子淳禪師）親切的話語，不要在袈裟之下馬虎懈怠。（丹霞淳） 洞山（指洞山良價禪師）與云居（指云居道膺禪師）一起渡水。洞山禪師問：水深還是水淺？云居禪師回答說：不濕。洞山禪師說：粗人！云居禪師問：和尚您怎麼說？洞山禪師說：不幹。 五祖演（指五祖法演禪師）說：這兩位老人家這樣說話，還有優劣之分嗎？我今天因為行走而甩動胳膊，過水一句『不濕』，就像庫藏珍珠堆積；過水一句『不幹』，就像沒有錐子一樣貧寒。乾和濕兩條路都不涉及，任憑它是綠水還是青山。 笑巖寶說：五祖演這樣說，與洞山（指洞山良價禪師）有關係還是沒有關係？如果能夠辨別出來，不僅能識破五祖（指五祖法演禪師）。

【English Translation】 English version: Therefore, since there is the integrity of relinquishing the throne, why compete to wash ears for purity? Even so, it must be a real person to achieve it! Xuetang Xuan said: These two old men, one is trying to be the master, and the other is drifting with the environment. But they are still compassionate boats in the sea of suffering. If you arrive at the gate of Houshan, never mention this matter. Mentioning it will break your donkey's back. Why? Because there is no such knife in my king's treasury. Yunlin Lu said: Shisou (referring to Shi Hong, known for his reclusive life) would not let it go either. Greed, hatred, and ignorance, who doesn't know? It's up to it whether the turtle becomes a turtle. Filling a well with snow, burning eyebrows with fire. Wanting to put a awl into the mind-king (referring to one's original mind), it is difficult to hide even in the lotus root silk hole. Where else can one establish the position of a seer? He also said, if you send it away from Dongshan's (referring to Zen Master Dongshan Liangjie) words, the coldness will be all over the sky; if you send it away from Shending's (referring to Zen Master Shending Hongyin) words, the heat will be all over the sky; if you send it away from Yunlin's (referring to Yunlin Lu) words, in the Qing Dynasty, you are allowed to be a Buddhist monk. Dongshan (referring to Zen Master Dongshan Liangjie) asked a monk, 'What is the most bitter thing in the world?' The monk replied, 'Hell is the most bitter.' Zen Master Dongshan said, 'It is not so. Right under the clothes you are wearing, not understanding the great matter of life, that is the most bitter.' The most bitter thing in life is not knowing when to stop, chasing waves is truly sad and lamentable. If one sentence can surpass the Buddhas, then what else to pursue while wearing tattered robes? (Kumu Cheng) How many kinds of cauldron soup (boiling water) and furnace charcoal are there? The three paths of hell (hell, hungry ghosts, animals) are not even considered bitter. You must believe the kind words of Xinfeng (referring to Zen Master Danxia Zichun), do not be careless and lazy under the kasaya (monk's robe). (Danxia Chun) Dongshan (referring to Zen Master Dongshan Liangjie) and Yunju (referring to Zen Master Yunju Daoying) were crossing the water together. Zen Master Dongshan asked, 'Is the water deep or shallow?' Zen Master Yunju replied, 'Not wet.' Zen Master Dongshan said, 'Crude person!' Zen Master Yunju asked, 'How would you say it, Master?' Zen Master Dongshan said, 'Not dry.' Wuzu Yan (referring to Zen Master Wuzu Fayan) said, 'These two old men speaking like this, is there any superiority or inferiority? Today, because of walking, I swing my arms, the sentence 'not wet' when crossing the water is like a treasury of piled-up pearls; the sentence 'not dry' when crossing the water is like being poor without an awl. Neither dry nor wet is involved, let it be green water or green mountains.' Xiaoyan Bao said, 'Wuzu Yan said this way, is it related to Dongshan (referring to Zen Master Dongshan Liangjie) or not? If you can discern it, you can not only see through Wuzu (referring to Zen Master Wuzu Fayan).'

亦能親見洞山。若不能辨得。山僧略為諸人說破。洞山不下為人手。五祖能談本分禪。　古梅志云。不幹不濕。胡餅呷汁。不濕不幹。鹽咸酢酸。二途蹋斷。花鳥槃桓。達磨不會。大難大難。

洞山因云居問如何是祖師意。師曰。阇黎它後有把茅蓋頭。忽有人問。作么生抵對。曰道膺罪過。

子圭璋。絕點蝦。久歸林下傲烏紗。等閑識得東風謝。盡閑名。玩歲華。冷看蜻蜓蹋水。時窺蛺蜨穿花。輕又過。綠楊邪。(墨歷智)

洞山問座主曰。不可以智知。不可以識識。喚作什麼語。曰贊法身語。師曰喚作法身早是贊也。主無語。

天童華云。諸人到者里。下得甚麼語。蔣山今日也要出一隻手。又恐諸人穿卻鼻。孔　天寧琦云。者里合下得什麼語。塞卻洞山口。復云。千。　龍池傳別云。喚作法身早是謗也。

洞山因僧問如何是正問正答。師曰不從口裡道。

五臺山上跛沙彌。笑舞三更過鐵圍。無孔笛敲氈拍板。聾如鼻孔瞎如眉。(湘翁沄)

洞山因僧問。蛇吞蝦蟆。救即是。不救即是。師曰救則雙目不睹。不救則形影不彰。

畫堂寶鼎起青煙。皓月沉沉古鏡圓。夜靜木童歌白雪。聲聲唱出洞中天。(寒松操)

芳郊草濕懶成眠。直入重云傲曉煙。夜半崑崙翻

【現代漢語翻譯】 現代漢語譯本： 也能親眼見到洞山（Dongshan，人名）。如果不能辨別，我略微為各位說破。洞山不會被人掌握。五祖（Wuzu，人名）能談論本分禪。 《古梅志》說：『不幹不濕，胡餅呷汁。不濕不幹，鹽咸酢酸。二途踏斷，花鳥盤桓。達磨（Damo，菩提達摩的簡稱）不會，大難大難。』 洞山因為云居（Yunju，人名）問什麼是祖師意。洞山說：『阇黎（Sheli，梵語，意為「長老」）你以後會有茅屋居住，忽然有人問，怎麼應對？』云居說：『道膺（Daoying，人名）罪過。』 子圭璋（Zigui Zhang，人名），絕點蝦。長久隱居山林，不屑於做官。輕易地認識到東風凋謝，完全閒適，欣賞歲月。冷眼看蜻蜓點水，時時窺視蝴蝶穿花。輕輕地又過去了，在綠楊斜照中。（墨歷智） 洞山問座主：『不可以智知，不可以識識，叫作什麼語？』座主說：『贊法身語。』洞山說：『叫作法身，已經是讚了。』座主無話可說。 天童華（Tiantong Hua，人名）說：『各位到這裡，下什麼語？蔣山（Jiangshan，地名）今天也要出一隻手，又恐怕各位穿破鼻孔。』天寧琦（Tianning Qi，人名）說：『這裡應該下什麼語？塞住洞山口。』又說：『千。』龍池傳（Longchi Zhuan，人名）另外說：『叫作法身，已經是謗了。』 洞山因為僧人問什麼是正問正答。洞山說：『不從口裡道。』 五臺山（Wutai Mountain，地名）上跛腳的沙彌（Shami，佛教術語，小和尚），三更時分笑著跳舞，走過鐵圍山（Tiewei Mountain，佛教術語）。無孔的笛子敲打著氈板，聾得像鼻子，瞎得像眉毛。（湘翁沄） 洞山因為僧人問：『蛇吞蛤蟆，救還是不救？』洞山說：『救則雙目不睹，不救則形影不彰。』 畫堂里寶鼎升起青煙，明月沉沉，古鏡圓潤。夜靜時木童歌唱白雪，聲聲唱出洞中天。（寒松操） 郊外草地潮濕，懶得入眠。直接進入重重雲霧，傲視清晨的煙霞。半夜崑崙山（Kunlun Mountain，地名）翻騰。

【English Translation】 English version: Also can personally see Dongshan (Dongshan, a person's name). If you cannot discern it, I will briefly explain it for everyone. Dongshan will not be controlled by others. Wuzu (Wuzu, a person's name) can talk about his own Zen. The 'Gu Mei Zhi' says: 'Neither dry nor wet, the sesame cake sips the juice. Neither wet nor dry, salt is salty and vinegar is sour. The two paths are cut off, and the flowers and birds linger. Damo (Damo, short for Bodhidharma) does not understand, a great difficulty, a great difficulty.' Dongshan asked Yunju (Yunju, a person's name) what is the meaning of the Patriarch. Dongshan said: 'Ajahn (Sheli, Sanskrit, meaning 'elder') you will have a thatched hut in the future, and suddenly someone asks, how do you respond?' Yunju said: 'Daoying (Daoying, a person's name) is guilty.' Zigui Zhang (Zigui Zhang, a person's name), cut off the shrimp. He has been living in seclusion in the mountains and forests for a long time, disdaining to be an official. He easily recognized the withering of the east wind, completely leisurely, and appreciated the years. Coldly watching dragonflies skimming the water, and often peeping at butterflies flying through flowers. Lightly passed by again, in the slanting sun of the green willows. (Mo Lizhi) Dongshan asked the chief seat: 'It cannot be known by wisdom, it cannot be known by knowledge, what is it called?' The chief seat said: 'Praising the Dharmakaya.' Dongshan said: 'Calling it Dharmakaya is already praise.' The chief seat was speechless. Tiantong Hua (Tiantong Hua, a person's name) said: 'Everyone comes here, what words do you say? Jiangshan (Jiangshan, a place name) also wants to lend a hand today, but I am afraid that everyone will pierce their nostrils.' Tianning Qi (Tianning Qi, a person's name) said: 'What words should be said here? Block the mouth of Dongshan.' He also said: 'Thousand.' Longchi Zhuan (Longchi Zhuan, a person's name) said separately: 'Calling it Dharmakaya is already slander.' Dongshan asked a monk what is the correct question and the correct answer. Dongshan said: 'Do not speak from the mouth.' A lame Shami (Shami, Buddhist term, little monk) on Mount Wutai (Wutai Mountain, a place name) laughs and dances past the Iron Mountain (Tiewei Mountain, Buddhist term) in the middle of the night. A flute without holes beats the felt board, deaf like a nose, blind like eyebrows. (Xiang Weng Yun) Dongshan asked a monk: 'A snake swallows a toad, should it be saved or not?' Dongshan said: 'If you save it, you will not see with both eyes; if you do not save it, the form and shadow will not be obvious.' In the painted hall, the treasure cauldron rises with green smoke, the bright moon is deep, and the ancient mirror is round. In the quiet night, the wooden boy sings white snow, and the sound sings out the sky in the cave. (Han Song Cao) The grass in the countryside is wet and lazy to sleep. Go directly into the heavy clouds and look proudly at the morning mist. Mount Kunlun (Kunlun Mountain, a place name) churns in the middle of the night.

雪浪。回頭不見上峰尖。(隱含敷)

禁宮深密無人到。上苑落花風自掃。覿面逢君回互難。打蛇必定須驚草。機俊俏。何處討。明暗雙敲俱靠倒。翻身獨坐玉堂前。明月簾垂光皎皎。(秋山簣)

洞山因僧問如何是衲僧孔竅。師曰十八女兒不繫裙。

衲僧孔竅少人知。剛被宗師已識機。十八女兒裙未系。先教阿母畫蛾眉。(海印信)

洞山不安。令沙彌傳語云居。乃囑曰。它或問和尚安樂否。但道云巖路相次絕也。汝下此語須遠立。恐它打汝。沙彌領旨去。傳語聲未絕。早被云居打一棒。

同安顯代云。恁么則云巖一枝不墜也。　云居錫云。上座且道云巖路絕不絕。　崇壽稠雲。古人打此一棒意作么生。

洞山有路透云巖。絕處教通到者難。拄杖頭邊開活路。方知不隔一毫端。(絕象鑒)

年老心孤是洞山。引人行路絕躋攀。者僧若也知機變。一去云巖更不還。(竹屋簡)

洞山行腳時路逢一擔水婆子。師索水飲。婆曰水不妨飲。婆有一問須先問過。且道水具幾塵。師曰不具諸塵。婆曰。去。休污我水擔。

山茨際云。洞山不具諸塵。果然喉舌乾枯。婆子休污我水。終是老婆見解。山僧當時若作洞山。待道水具幾塵。但踢翻水桶便行。管教者老婆疑著。行

腳師僧別有長處。　雲林輅云。洞山水邊渴殺。其心自甘。惜乎我初行腳時不曾遇著者婆。待道水具幾塵。便將擔中水一吸而盡。使其空手回家。亦怨人不得。

洞山將示寂。謂眾曰。吾有間名在世。誰人為我除得。眾皆無對。時沙彌出曰。請和尚法號。師曰吾閑名已謝。

石霜諸聞云。無人得它肯。　云居膺云。若有間名。非吾先師。　曹山寂云。從古至今。無人辨得。　疏山仁云。龍有出水之機。無人辨得。

寶鼎香消漏已殘。閑名且喜卸人間。剩來一曲無聲調。孤韻清清和者難。(頻吉祥)

閑邀明月層樓上。玉笛攸揚入耳寒。磧里徵人三十萬。一時回首月中看。(勝法溥)

潭州神山僧密禪師(云巖晟嗣)

與洞山行次。忽見白兔走過。師曰俊哉。洞曰作么生。師曰大似白衣拜相。曰老老大大作者個說話。師曰你作么生。曰。積代簪纓。暫時落魄。

廣閏融云。一人尚行心處路。一人猶掛本來衣。各與二十笤帚柄。設有問長老作么生。便卓杖云。人居大國方知貴。水到瀟湘一樣清。且道還有滲漏也無。若檢得出。二十笤帚柄山僧自吃。如無。更有二十。各領歸堂去。　蔗庵范云。若於白衣拜相處會得。即與古人音容相接。呂律相諧。提持三有。撫育四生。若於積

【現代漢語翻譯】 現代漢語譯本： 『腳師僧』（雲遊僧人）別有長處。 雲林輅說：『洞山（良價禪師）水邊渴殺』，他的心是自甘的。可惜我當初行腳（雲遊）時，不曾遇到著者婆（厲害的老太婆）。待他說『水具幾塵』（水有多少），便將擔中水一吸而盡，使他空手回家，也怨不得人。

洞山（良價禪師）將要示寂（圓寂）時，對眾人說：『吾有間名（不真實的名聲）在世，誰人為我除得？』眾人都無言以對。這時沙彌（小和尚）出來說：『請和尚法號（請問和尚的法號）。』洞山說：『吾閑名已謝（我的虛名已經消失）。』

石霜諸聞說：『無人得它肯（沒有人真正理解它）。』云居膺說：『若有間名（如果存在虛名），非吾先師（就不是我的先師）。』曹山寂說：『從古至今，無人辨得（沒有人能夠辨別）。』疏山仁說：『龍有出水之機（龍有出水的時機），無人辨得（沒有人能夠辨別）。』

寶鼎香消漏已殘，閑名且喜卸人間。剩來一曲無聲調，孤韻清清和者難。(頻吉祥)

閑邀明月層樓上，玉笛攸揚入耳寒。磧里徵人三十萬，一時回首月中看。(勝法溥)

潭州神山僧密禪師（云巖晟嗣）

與洞山（良價禪師）行次，忽見白兔走過。禪師說：『俊哉（真俊啊）！』洞山說：『作么生（怎麼說）？』禪師說：『大似白衣拜相（很像平民拜為宰相）。』洞山說：『老老大大作者個說話（這麼大年紀了還說這種話）！』禪師說：『你作么生（你怎麼說）？』洞山說：『積代簪纓（世代為官），暫時落魄（暫時落魄）。』

廣閏融說：『一人尚行心處路（一個人還在心地上用功夫），一人猶掛本來衣（一個人還執著于本來的面目）。各與二十笤帚柄（每人給二十個笤帚把），設有問長老作么生（如果有人問長老怎麼樣），便卓杖云（就拄著枴杖說）：人居大國方知貴（人住在大國才知道尊貴），水到瀟湘一樣清（水流到瀟湘還是一樣清澈）。且道還有滲漏也無（且說還有沒有漏洞）？若檢得出（如果能檢查出來），二十笤帚柄山僧自吃（二十個笤帚把老衲自己吃掉）。如無（如果沒有），更有二十（再加二十個），各領歸堂去（各自領回禪堂去）。』蔗庵范說：『若於白衣拜相處會得（如果在白衣拜相處領會），即與古人音容相接（就與古人的音容笑貌相接），呂律相諧（音律和諧），提持三有（提持三有），撫育四生（撫育四生）。若於積

【English Translation】 English version: 『Traveling monks』 (wandering monks) have their own special strengths. Yunlin Lu said: 『Dongshan (Zen Master Liangjie) was dying of thirst by the water』s edge,』 his heart was willingly accepting it. It』s a pity that when I first traveled, I never met a sharp old woman. If she had asked, 『How much dust is in the water?』 I would have drunk all the water in my carrying pole in one gulp, leaving her to go home empty-handed, and she wouldn』t be able to blame anyone.

When Dongshan (Zen Master Liangjie) was about to enter nirvana, he said to the assembly: 『I have a false reputation (untrue fame) in the world. Who can remove it for me?』 No one could answer. At this time, a novice (young monk) came out and said: 『Please, Master, what is your Dharma name (please tell me your Dharma name)?』 Dongshan said: 『My idle name has already vanished (my empty name has already disappeared).』

Shishuang Zhuwen said: 『No one truly understands it.』 Yunjui Ying said: 『If there is a false reputation (if there is a false name), it is not my late teacher.』 Caoshan Ji said: 『From ancient times until now, no one can discern it.』 Shushan Ren said: 『The dragon has the opportunity to emerge from the water, but no one can discern it.』

The incense in the precious cauldron has burned out, and the clepsydra is almost empty. I am glad to shed my idle name in the human world. What remains is a tune without sound, a solitary melody, pure and clear, difficult to harmonize with. (Pin Jixiang)

Leisurely, I invite the bright moon to the upper floors. The jade flute plays, and its sound enters the ear, chilling. Thirty thousand soldiers are stationed in the desert, and at once, they turn their heads to look at the moon. (Sheng Fapu)

Zen Master Shenmi of Mount Shen in Tanzhou (successor of Yunyan Sheng)

While traveling with Dongshan (Zen Master Liangjie), they suddenly saw a white rabbit run by. The Zen Master said: 『How handsome!』 Dongshan said: 『What do you mean?』 The Zen Master said: 『It』s very much like a commoner being appointed as prime minister.』 Dongshan said: 『You』re so old, and you still say such things!』 The Zen Master said: 『What do you say?』 Dongshan said: 『Generations of officials, temporarily fallen on hard times.』

Guangrun Rong said: 『One person is still working on the path of the mind (one person is still working on the mind ground), and the other is still attached to his original clothes (one person is still attached to his original appearance). Give each of them twenty broom handles. If someone asks what the elder is doing, then strike the staff and say: People living in a great country know its value, and water flowing to the Xiang River is still clear. Tell me, are there any leaks? If you can find them, this monk will eat the twenty broom handles himself. If not, there are twenty more, and each of you can take them back to the meditation hall.』 Zhe』an Fan said: 『If you understand the place where the commoner is appointed as prime minister, then you will connect with the appearance and voice of the ancients, the musical scales will harmonize, you will uphold the three existences, and nurture the four births. If you

代簪纓處會得。獨闡繼往開來之要路。佇觀地平天成之雍熙。雖然分明曉了。于衲僧分上祇得一半。且如何是那一半。良久云。明日有人為汝注破。

抗力雪霜。平步雲霄。下惠黜國。相如過橋。蕭曹謀略能成漢。巢許身心欲避堯。寵辱若驚深自信。真情參跡混漁樵。(天童覺)

白衣拜相喜難加。暫時流落向天涯。移身換步人難見。夜來歸宿五侯家。(佛性泰)

烏雞深夜放。玉兔曉懷胎。觸處逢渠也。同行呼俊哉。一人與么來。一人與么去。尊貴本天然。功勛非素位。披毛異類且同塵。百草顛頭冷潑人。(古南門)

垂天之云。臥石之虎。一回一舞忘卻步武。請纓自是英靈漢。武穆何堪入行伍。羊皮襖子綠蓑翁。姓名何由掛銅柱。(伴我侶)

神山與洞山在餅鋪。師于地上畫一圓相曰把將去。洞曰拈將來。

保寧勇云。非但二人提不起。盡大地人亦提不起。　平陽忞召眾云。諸人還提得起么。良久云。也須是個踞地師子始得。若是山僧。待它道拈將來。便與一掌。者一掌有生有死有利有害。

彩箋書畫翦江波。一抹煙巒散玉珂。探得洛陽增紙價。好看丹桂影㜑娑。(宗陸和)

神山與洞山行。因過獨木橋。洞山先過了。乃拈起木橋曰過來。師曰。價阇黎。洞乃

【現代漢語翻譯】 現代漢語譯本：

在顯貴之處也能體會佛法真諦，獨自闡明繼往開來的重要途徑，期待天下太平、政治清明的盛世。雖然已經分明曉了，但在我出家人的份上，也只得到一半。那麼，如何是那一半呢？（停頓很久）明天有人會為你點破。

能經受住風雪的考驗，能平步青雲直上雲霄。像下惠那樣被貶黜出國，像藺相如那樣過橋。蕭何、曹參的謀略能夠成就漢朝，像巢父、許由那樣身心想要逃避堯的禪讓。對於榮耀和屈辱都感到震驚，才能深深地相信自己，真正的感情與世俗的軌跡相混合，如同漁夫和樵夫。（天童覺禪師）

平民拜為宰相，喜悅難以增加；暫時流落到天涯海角。改變身份和步伐，人們難以察覺；夜晚歸宿到達高官顯貴之家。（佛性泰禪師）

烏雞在深夜放出來，玉兔在拂曉懷上胎。到處都能遇到它，同行的人都稱讚『俊哉』。一個人這樣來，一個人那樣去。尊貴是天生的，功勛不是靠本分之外的手段得來的。披著毛的異類也和我們一樣同處世間，百草的頂端寒冷得讓人清醒。（古南門禪師）

像覆蓋天空的云，像臥在石頭上的老虎。一會兒跳舞一會兒歌唱，忘記了步法。主動請戰的人自然是英雄豪傑，岳飛怎麼能算作普通的士兵？穿著羊皮襖、披著蓑衣的老翁，姓名怎麼能被刻在銅柱上？（伴我侶禪師）

神山禪師和洞山禪師在餅鋪。（神山）禪師在地上畫了一個圓圈說：『拿去。』洞山禪師說：『拈過來。』

保寧勇云禪師說：『不僅僅是他們兩個人提不起來，整個大地的人都提不起來。』平陽忞禪師召集眾人說：『你們還提得起來嗎？』（停頓很久）說：『也必須是踞地雄獅才行。如果是老僧我，等他說拈過來，就給他一巴掌。這一巴掌有生有死，有利有害。』

用彩色的信箋書寫繪畫，剪裁出江上的波浪，一抹煙霧籠罩的山巒散落著精美的裝飾品。打聽到洛陽的紙價因此上漲，好看的丹桂樹的影子婆娑起舞。（宗陸和禪師）

神山禪師和洞山禪師一起行走，因為要過獨木橋。洞山禪師先過去了，於是拿起木橋說：『過來。』（神山）禪師說：『價阇黎（jiazheli，梵語，指年輕的僧人）。』洞山於是……

【English Translation】 English version:

One can comprehend the true essence of Buddhism even in places of high social status, uniquely elucidating the crucial path of inheriting the past and ushering in the future, eagerly anticipating an era of peace and enlightened governance. Although clearly understood, as a monk, I only grasp half of it. So, what is that half? (Pauses for a long time) Tomorrow, someone will reveal it to you.

Able to withstand the trials of wind and snow, ascending to the clouds with steady steps. Like Xia Hui being exiled from his country, like Lin Xiangru crossing the bridge. The strategies of Xiao He and Cao Can were able to establish the Han Dynasty, like Chao Fu and Xu You wanting to escape Yao's abdication. Being shocked by both honor and disgrace allows one to deeply trust oneself, true feelings mingling with worldly traces, like fishermen and woodcutters. (Zen Master Tiantong Jue)

A commoner being appointed as prime minister, joy is hard to increase; temporarily drifting to the ends of the earth. Changing one's identity and steps, people find it hard to notice; at night, returning to the homes of high-ranking officials. (Zen Master Foxing Tai)

A black chicken released in the deep night, a jade rabbit conceiving at dawn. Encountering it everywhere, companions all praise 'Wonderful!' One person comes this way, another person goes that way. Nobility is innate, merit is not obtained through means outside of one's duty. Fur-bearing creatures share the same world as us, the tips of all grasses are chillingly refreshing. (Zen Master Gunanmen)

Like clouds covering the sky, like a tiger lying on a rock. Dancing and singing for a while, forgetting the steps. Those who volunteer for battle are naturally heroes, how can Yue Fei be considered an ordinary soldier? An old man wearing a sheepskin coat and a straw raincoat, how can his name be inscribed on a bronze pillar? (Zen Master Banwolu)

Zen Master Shenshan and Zen Master Dongshan were at a cake shop. Zen Master (Shenshan) drew a circle on the ground and said, 'Take it.' Zen Master Dongshan said, 'Pick it up.'

Zen Master Baoning Yongyun said, 'Not only can't those two pick it up, but the entire earth's people can't pick it up.' Zen Master Pingyang Min gathered the crowd and said, 'Can you all pick it up?' (Pauses for a long time) Said, 'It must be a crouching lion. If it were this old monk, when he says pick it up, I would give him a slap. This slap has life and death, benefit and harm.'

Using colorful stationery to write and paint, cutting out waves on the river, a wisp of misty mountains scattering exquisite ornaments. Hearing that the price of paper in Luoyang has risen because of this, the shadows of the beautiful osmanthus trees dance gracefully. (Zen Master Zong Luhe)

Zen Master Shenshan and Zen Master Dongshan were walking together, and they had to cross a single-plank bridge. Zen Master Dongshan crossed first, then picked up the wooden bridge and said, 'Come over.' Zen Master (Shenshan) said, 'Jiazheli (梵語, young monk).' Dongshan then...

放下木橋。

普明燁云。洞山用劍刃上事。若非神山也大難承當。雖然。鼻孔卻在神山手裡。　𠁼堂蓮云。臨機勘辨。須是白拈。鳥道傍通。還它老作。雖則有收有放。鼻孔已落神山手裡。任你過來過去。性命還在洞山彀中。若據撿點。二老大似秤鉤打釘。

平地無端鑿陷坑。木橋拈起使人行。沉沉寒水如何渡。月夜金雞報五更。(丹霞淳)

神山把針次。洞山問作什麼。師曰把針。曰把針事作么生。師曰針針相似。曰二十年同行作者個語話。師曰汝又作么生。曰如大地火發。

南林弘云。神山一段古錦。風吹不入。雨打不濕。被洞山一拶。直得零零落落。至今補不得。　惟直楷云。密師不得。洞山撥轉。端的不知。別有生涯。可惜放過。待問把針事作么生。驀面便與一劄。饒伊三頭六臂也𢌞避不及。

大地火發。間不容髮。南海崑崙。天寒不襪。祖祖相傳。一堆搕𢶍。(天童覺)

逆放順收。將寡敵眾。隱顯同途。得失共用。針針相似不外來。同行語話要分開。自從大地火發后。古廟香爐不著灰。(月堂昌)

幽溪禪師(云巖晟嗣)

僧問大用現前不存軌則時如何。師起身繞禪床一匝而坐。僧擬進語。師遂與一蹋。僧歸位立。師曰。汝恁么。我不恁么。汝不恁么

【現代漢語翻譯】 現代漢語譯本： 放下木橋。

普明燁云：洞山（Dòngshān，人名，禪宗大師）用劍刃上的事（比喻非常精微、危險的境界）。如果不是神山（Shénshān，地名，也可能指代某位禪師），也難以承擔。雖然如此，鼻孔卻在神山手裡。（比喻生死命脈掌握在神山手中）

𠁼堂蓮云：臨機勘辨（línjī kānbàn，指在關鍵時刻進行辨別和判斷），必須是白拈（bái niān，空手，不依賴任何事物）。鳥道傍通（niǎodào bàngtōng，比喻另闢蹊徑）。還它老作（huán tā lǎo zuò，仍然是原來的樣子）。雖則有收有放（suīzé yǒu shōu yǒu fàng，雖然有控制和放開），鼻孔已落神山手裡。任你過來過去，性命還在洞山彀中（dòngshān gòu zhōng，洞山的掌握之中）。如果按照規矩來檢查，二老大似秤鉤打釘（chènggōu dǎdīng，比喻非常牢固，無法動搖）。

平地無端鑿陷坑，木橋拈起使人行。沉沉寒水如何渡，月夜金雞報五更。（丹霞淳）

神山把針次（shénshān bǎ zhēn cì，神山拿著針），洞山問作什麼。師曰把針。曰把針事作么生（bǎ zhēn shì zuō me shēng，拿著針做什麼）。師曰針針相似。曰二十年同行作者個語話（èrshí nián tóngxíng zuò zhège yǔhuà，二十年一起修行的人說這句話）。師曰汝又作么生（rǔ yòu zuō me shēng，你又怎麼樣）。曰如大地火發（dàdì huǒ fā，如大地燃起大火）。

南林弘云：神山一段古錦（shénshān yīduàn gǔjǐn，神山的一段古老的錦緞），風吹不入，雨打不濕。被洞山一拶（dòngshān yī zā，被洞山一逼問），直得零零落落，至今補不得。惟直楷云：密師不得（mì shī bùdé，無法隱瞞），洞山撥轉（dòngshān bōzhuǎn，洞山轉變方向），端的不知（duānde bùzhī，完全不知道），別有生涯（bié yǒu shēngyá，另有生活）。可惜放過，待問把針事作么生，驀面便與一劄（mòmiàn biàn yǔ yī zhā，立刻就給一下），饒伊三頭六臂也𢌞避不及（ráo yī sāntóuliùbì yě bìbì bùjí，即使他有三頭六臂也躲避不及）。

大地火發，間不容髮（jiān bù róng fà，形容非常緊急）。南海崑崙（nánhǎi kūnlún，泛指遙遠的地方），天寒不襪（tiān hán bù wà，天冷也不穿襪子，形容不拘小節）。祖祖相傳，一堆搕𢶍（yī duī kēdā，一堆東西）。（天童覺）

逆放順收（nì fàng shùn shōu，逆著放開，順著收回），將寡敵眾（jiāng guǎ dí zhòng，以少勝多）。隱顯同途（yǐn xiǎn tóng tú，隱藏和顯現是同一條路），得失共用（déshī gòng yòng，得和失共同作用）。針針相似不外來，同行語話要分開。自從大地火發后，古廟香爐不著灰。（月堂昌）

幽溪禪師（yōuxī chánshī，人名）（云巖晟嗣）

僧問：大用現前不存軌則時如何（dàyòng xiànqián bù cún guǐzé shí rúhé，大用顯現，不遵循規則時如何）？師起身繞禪床一匝而坐。僧擬進語（sēng nǐ jìnyǔ，僧人準備說話）。師遂與一蹋（shī suì yǔ yī tà，禪師就踢了他一腳）。僧歸位立。師曰：汝恁么（rǔ rèn me，你這樣），我不恁么（wǒ bù rèn me，我不這樣）。汝不恁么（rǔ bù rèn me，你不這樣）？

English version: Drop the wooden bridge.

Puming Ye said: Dongshan (Dòngshān, a person's name, a Zen master) uses the matter on the sword's edge (a metaphor for a very subtle and dangerous state). If it weren't for Shenshan (Shénshān, a place name, possibly referring to a Zen master), it would be difficult to bear. However, the nostrils are in Shenshan's hands. (A metaphor for life and death being in Shenshan's control)

𠁼tang Lian said: When discerning at the opportune moment (línjī kānbàn, referring to discerning and judging at a crucial moment), one must be empty-handed (bái niān, empty-handed, not relying on anything). The bird path leads to a side road (niǎodào bàngtōng, a metaphor for taking a different path). It is still the old way (huán tā lǎo zuò, it is still the original way). Although there is taking in and letting go (suīzé yǒu shōu yǒu fàng, although there is control and release), the nostrils have fallen into Shenshan's hands. No matter how you come and go, your life is still within Dongshan's grasp (dòngshān gòu zhōng, within Dongshan's grasp). If we examine according to the rules, the two old men are like a hook hammered into a nail (chènggōu dǎdīng, a metaphor for being very firm and unshakable).

Digging a pit for no reason on flat ground, picking up the wooden bridge to let people walk. How to cross the deep cold water, the golden rooster crows at the fifth watch of the moonlit night. (Danxia Chun)

Shenshan holds the needle (shénshān bǎ zhēn cì, Shenshan holds the needle), Dongshan asks what he is doing. The master says he is holding the needle. He asks what he is doing with the needle (bǎ zhēn shì zuō me shēng, what are you doing with the needle). The master says the needles are similar. He says that people who have practiced together for twenty years say this (èrshí nián tóngxíng zuò zhège yǔhuà, people who have practiced together for twenty years say this). The master asks what you are doing (rǔ yòu zuō me shēng, what are you doing). He says it is like the earth erupting in fire (dàdì huǒ fā, like the earth erupting in fire).

Nanlin Hong said: Shenshan's piece of ancient brocade (shénshān yīduàn gǔjǐn, Shenshan's piece of ancient brocade) cannot be penetrated by the wind or wet by the rain. When Dongshan presses him (dòngshān yī zā, when Dongshan presses him), it falls apart, and cannot be repaired to this day. Wei Zhi Kai said: The secret master cannot hide it (mì shī bùdé, the secret master cannot hide it), Dongshan turns it around (dòngshān bōzhuǎn, Dongshan turns it around), he doesn't know at all (duānde bùzhī, he doesn't know at all), there is another life (bié yǒu shēngyá, there is another life). It's a pity to let it go, waiting to ask what he is doing with the needle, and immediately give him a slap (mòmiàn biàn yǔ yī zhā, immediately give him a slap), even if he has three heads and six arms, he can't avoid it (ráo yī sāntóuliùbì yě bìbì bùjí, even if he has three heads and six arms, he can't avoid it).

The earth erupts in fire, with no space to spare (jiān bù róng fà, describing something very urgent). The South Sea Kunlun (nánhǎi kūnlún, referring to a distant place), it's cold but he doesn't wear socks (tiān hán bù wà, it's cold but he doesn't wear socks, describing someone who doesn't care about trivial matters). Passed down from generation to generation, a pile of things (yī duī kēdā, a pile of things). (Tiantong Jue)

Releasing against the current and collecting with the current (nì fàng shùn shōu, releasing against the current and collecting with the current), using the few to defeat the many (jiāng guǎ dí zhòng, using the few to defeat the many). Hiding and revealing are the same path (yǐn xiǎn tóng tú, hiding and revealing are the same path), gain and loss work together (déshī gòng yòng, gain and loss work together). The needles are similar and do not come from outside, the words of those who practice together must be separated. Since the earth erupted in fire, the incense burner in the ancient temple has not been covered with ash. (Yuetang Chang)

Zen Master Youxi (yōuxī chánshī, a person's name) (Successor of Yunyan Sheng)

A monk asked: What happens when great function manifests and does not follow rules (dàyòng xiànqián bù cún guǐzé shí rúhé, what happens when great function manifests and does not follow rules)? The master got up, walked around the meditation bed once, and sat down. The monk intended to speak (sēng nǐ jìnyǔ, the monk intended to speak). The master then kicked him (shī suì yǔ yī tà, the master then kicked him). The monk returned to his position and stood. The master said: You are like this (rǔ rèn me, you are like this), I am not like this (wǒ bù rèn me, I am not like this). You are not like this (rǔ bù rèn me, you are not like this)?

【English Translation】 English version: Drop the wooden bridge.

Puming Ye said: Dongshan (Dòngshān, a person's name, a Zen master) uses the matter on the sword's edge (a metaphor for a very subtle and dangerous state). If it weren't for Shenshan (Shénshān, a place name, possibly referring to a Zen master), it would be difficult to bear. However, the nostrils are in Shenshan's hands. (A metaphor for life and death being in Shenshan's control)

𠁼tang Lian said: When discerning at the opportune moment (línjī kānbàn, referring to discerning and judging at a crucial moment), one must be empty-handed (bái niān, empty-handed, not relying on anything). The bird path leads to a side road (niǎodào bàngtōng, a metaphor for taking a different path). It is still the old way (huán tā lǎo zuò, it is still the original way). Although there is taking in and letting go (suīzé yǒu shōu yǒu fàng, although there is control and release), the nostrils have fallen into Shenshan's hands. No matter how you come and go, your life is still within Dongshan's grasp (dòngshān gòu zhōng, within Dongshan's grasp). If we examine according to the rules, the two old men are like a hook hammered into a nail (chènggōu dǎdīng, a metaphor for being very firm and unshakable).

Digging a pit for no reason on flat ground, picking up the wooden bridge to let people walk. How to cross the deep cold water, the golden rooster crows at the fifth watch of the moonlit night. (Danxia Chun)

Shenshan holds the needle (shénshān bǎ zhēn cì, Shenshan holds the needle), Dongshan asks what he is doing. The master says he is holding the needle. He asks what he is doing with the needle (bǎ zhēn shì zuō me shēng, what are you doing with the needle). The master says the needles are similar. He says that people who have practiced together for twenty years say this (èrshí nián tóngxíng zuò zhège yǔhuà, people who have practiced together for twenty years say this). The master asks what you are doing (rǔ yòu zuō me shēng, what are you doing). He says it is like the earth erupting in fire (dàdì huǒ fā, like the earth erupting in fire).

Nanlin Hong said: Shenshan's piece of ancient brocade (shénshān yīduàn gǔjǐn, Shenshan's piece of ancient brocade) cannot be penetrated by the wind or wet by the rain. When Dongshan presses him (dòngshān yī zā, when Dongshan presses him), it falls apart, and cannot be repaired to this day. Wei Zhi Kai said: The secret master cannot hide it (mì shī bùdé, the secret master cannot hide it), Dongshan turns it around (dòngshān bōzhuǎn, Dongshan turns it around), he doesn't know at all (duānde bùzhī, he doesn't know at all), there is another life (bié yǒu shēngyá, there is another life). It's a pity to let it go, waiting to ask what he is doing with the needle, and immediately give him a slap (mòmiàn biàn yǔ yī zhā, immediately give him a slap), even if he has three heads and six arms, he can't avoid it (ráo yī sāntóuliùbì yě bìbì bùjí, even if he has three heads and six arms, he can't avoid it).

The earth erupts in fire, with no space to spare (jiān bù róng fà, describing something very urgent). The South Sea Kunlun (nánhǎi kūnlún, referring to a distant place), it's cold but he doesn't wear socks (tiān hán bù wà, it's cold but he doesn't wear socks, describing someone who doesn't care about trivial matters). Passed down from generation to generation, a pile of things (yī duī kēdā, a pile of things). (Tiantong Jue)

Releasing against the current and collecting with the current (nì fàng shùn shōu, releasing against the current and collecting with the current), using the few to defeat the many (jiāng guǎ dí zhòng, using the few to defeat the many). Hiding and revealing are the same path (yǐn xiǎn tóng tú, hiding and revealing are the same path), gain and loss work together (déshī gòng yòng, gain and loss work together). The needles are similar and do not come from outside, the words of those who practice together must be separated. Since the earth erupted in fire, the incense burner in the ancient temple has not been covered with ash. (Yuetang Chang)

Zen Master Youxi (yōuxī chánshī, a person's name) (Successor of Yunyan Sheng)

A monk asked: What happens when great function manifests and does not follow rules (dàyòng xiànqián bù cún guǐzé shí rúhé, what happens when great function manifests and does not follow rules)? The master got up, walked around the meditation bed once, and sat down. The monk intended to speak (sēng nǐ jìnyǔ, the monk intended to speak). The master then kicked him (shī suì yǔ yī tà, the master then kicked him). The monk returned to his position and stood. The master said: You are like this (rǔ rèn me, you are like this), I am not like this (wǒ bù rèn me, I am not like this). You are not like this (rǔ bù rèn me, you are not like this)?

。我卻恁么。僧再擬進語。師又與一蹋曰。三十年後我道大行。

天童華云。善射者箭不虛發。若是個漢。何處更有幽溪。雖然。最初一蹋何似末後一蹋。　天寶樞云。幽溪門庭壁立。家法森嚴。不因者僧。爭見汗馬功高。

劈開華岳連天色。放出黃河倒海聲。八臂那吒難湊泊。旁觀祇有舌長伸。(道隆興)

轟轟雷鼓辣雲頭。電影長空掃未休。直得禹門桃浪惡。前津祇有𦢊腮流。(微微昱)

幽溪因僧問處處該不得時如何。師曰。夜半石人無影像。縱橫不辨往來源。

金鞭擊碎珊瑚樹。玉浪沖開水底天。折角泥牛連夜㖃。青峰添得曉來煙。(頻吉祥)

潭州石霜慶諸普會禪師(道吾智嗣)

僧問。咫尺之間為甚不睹師顏。師曰我道遍界不曾藏。僧后問雪峰。遍界不曾藏意旨如何。峰曰什麼處不是石霜。僧回舉似師。師曰者老漢著什麼死急。

洞山價云。笑殺土地。　玄沙備云。山頭老漢蹉過石霜也。　五祖戒云。著甚來由。　太陽玄雲。今時人要明此事。大須仔細。祇如石霜恁么道。落在甚處。若不仔細。非但累及石霜。和它雪峰累及。　瑯玡覺云。雪峰雖有利人之心。且無出人之眼。石霜雖有出人之眼。且未知向上一竅。　法雲秀云。要見石霜么。富嫌千口少

【現代漢語翻譯】 現代漢語譯本：我卻怎麼樣呢？那僧人再次想要說話，禪師又踢了他一腳，說：『三十年後，我的道將會大行於世。』

天童華（Tiantong Hua）說：『善於射箭的人箭無虛發。如果是真正有見地的人，哪裡還會有什麼幽溪（Youxi）？』雖然如此，最初的一腳和最後的一腳相比，哪個更好呢？天寶樞（Tianbao Shu）說：『幽溪（Youxi）門庭壁立，家法森嚴。如果不是這個僧人，怎麼能顯出汗馬功勞呢？』

劈開華山，連線天地的顏色；放出黃河，倒灌大海的聲音。八臂哪吒（Ba-bi Nezha，佛教護法神）難以靠近，旁觀者只有伸長舌頭。（道隆興）

轟轟雷鼓，辛辣的烏雲；閃電長空，掃蕩未休。即使是禹門（Yumen）的桃花浪也變得兇惡，前方的渡口只有撅著腮幫子流淚。（微微昱）

幽溪（Youxi）禪師因為僧人問『處處都無法領會時該怎麼辦』，禪師說：『夜半的石人沒有影像，縱橫交錯無法分辨來去的源頭。』

金鞭擊碎珊瑚樹，玉浪沖開水底天。折角的泥牛連夜吼叫，青峰上增添了清晨的煙霧。（頻吉祥）

潭州石霜慶諸普會禪師（Tanzhou Shishuang Qingzhu Puhui Chanshi，道吾智嗣 Daowu Zhisi）

僧人問：『近在咫尺之間，為什麼看不到您的面容？』禪師說：『我說遍及整個世界，從未隱藏。』僧人後來問雪峰（Xuefeng）禪師：『遍及整個世界，從未隱藏』是什麼意思？雪峰（Xuefeng）禪師說：『什麼地方不是石霜（Shishuang）？』僧人回來把這話告訴石霜（Shishuang）禪師，石霜（Shishuang）禪師說：『這個老傢伙著什麼急？』

洞山價（Dongshan Jia）說：『笑死土地神了。』玄沙備（Xuansha Bei）說：『山頭的老傢伙錯過了石霜（Shishuang）。』五祖戒（Wuzu Jie）說：『有什麼來由？』太陽玄（Taiyang Xuan）說：『現在的人想要明白這件事，必須非常仔細。就像石霜（Shishuang）這樣說，落在了什麼地方？如果不仔細，不僅會連累石霜（Shishuang），還會連累雪峰（Xuefeng）。』瑯玡覺（Langya Jue）說：『雪峰（Xuefeng）雖然有利人之心，卻沒有超出常人的眼光。石霜（Shishuang）雖然有超出常人的眼光，卻不知道向上的一竅。』法雲秀（Fayun Xiu）說：『想要見石霜（Shishuang）嗎？富人還嫌一千張嘴不夠吃。』

【English Translation】 English version: What about me then? The monk tried to speak again, but the master kicked him once more, saying, 'Thirty years from now, my Dao will greatly flourish.'

Tiantong Hua said, 'A skilled archer never misses. If one is a true person, where else would there be Youxi (Secluded Stream)?' Nevertheless, which is better, the first kick or the last kick? Tianbao Shu said, 'Youxi (Secluded Stream)'s gate stands tall, and its family rules are strict. If it weren't for this monk, how could its meritorious service be seen?'

Splitting Mount Hua, connecting the colors of heaven and earth; releasing the Yellow River, overturning the sound of the sea. Eight-armed Nezha (Ba-bi Nezha, a protective deity in Buddhism) is difficult to approach, and the onlookers can only stick out their tongues. (Dao Longxing)

Booming thunder drums, spicy clouds; lightning sweeps across the sky, not yet finished. Even the peach waves of Yumen (Dragon Gate) have become fierce, and at the front ferry, only puffed-up cheeks are shedding tears. (Weiwei Yu)

Because a monk asked Youxi (Secluded Stream) Zen Master, 'What should be done when one cannot comprehend everywhere?' The master said, 'The stone man has no shadow in the middle of the night, and one cannot distinguish the source of coming and going in all directions.'

The golden whip shatters the coral tree, and the jade waves break open the sky beneath the water. The broken-horned mud ox roars all night, and the green peaks add to the morning mist. (Pin Jixiang)

Tanzhou Shishuang Qingzhu Puhui Zen Master (Daowu Zhisi)

A monk asked, 'Why can't I see your face, even though it's so close?' The master said, 'I say it pervades the entire world and has never been hidden.' Later, the monk asked Zen Master Xuefeng (Snow Peak), 'What is the meaning of 'pervading the entire world and never being hidden'?' Zen Master Xuefeng (Snow Peak) said, 'Where is not Shishuang (Stone Frost)?' The monk returned and told this to Zen Master Shishuang (Stone Frost), who said, 'What is that old fellow so anxious about?'

Dongshan Jia said, 'Laughing to death the local deity.' Xuansha Bei said, 'The old fellow on the mountain missed Shishuang (Stone Frost).' Wuzu Jie said, 'What is the reason?' Taiyang Xuan said, 'People today who want to understand this matter must be very careful. Just like Shishuang (Stone Frost) said, where does it fall? If you are not careful, not only will you implicate Shishuang (Stone Frost), but you will also implicate Xuefeng (Snow Peak).' Langya Jue said, 'Although Xuefeng (Snow Peak) has the heart to benefit others, he does not have extraordinary vision. Although Shishuang (Stone Frost) has extraordinary vision, he does not know the one aperture above.' Fayun Xiu said, 'Do you want to see Shishuang (Stone Frost)? A rich man still complains that a thousand mouths are not enough to feed.'

。貧恨一身多。　凈因成云。諸人要識二老么。天共白雲曉。水和明月流。　天童覺云。二老相去多少。直是千里萬里。若有問長蘆。遍界不曾藏意旨如何。向道什麼處是石霜。　報恩秀云。者僧愈尋愈遠。轉問轉疑。雪峰不惜性命橫身相為。猶較天童十萬八千。還會么。拈卻肯路根塵空。脫體無依活卓卓。

石霜雪老盡悠悠。月下相逢互唱酬。怎似釣螺江上客。一聲漁笛過滄州。(佛慧泉)

老倒石霜曾指月。區區雪老重饒舌。釣魚船上謝三郎。金剛腦後添生鐵。(南華昺)

同聲相應。同氣相求。看風使檣。遇浪攔頭。機輪謾卷舒。互換出常流。猶羨釣魚船上客。一曲滄浪煙水秋。(離言義)

渾然太古元無物。點破真淳在一爻。周孔系詞勞指注。吉兇從此見重交。(幻寄庭)

石霜因僧問真身還有出世也無。師曰不出世。曰爭奈真身何。師曰琉璃瓶子口。

天童覺云。通身及盡。徹底無功。撒手歸來。隨處得用。還識石霜老漢么。當堂無影跡。遍界不曾藏。　寶壽新云。好個琉璃瓶。雖然有口要且無底。還用得么。差之毫釐。失之千里。　為則范云。石霜玉壺中高歌夜月。閬苑裡坐嘯春風。被者僧輕輕一拶。便乃逐煙火於人間。望仙山若天上。雖然。要見石霜也大難。何

【現代漢語翻譯】 現代漢語譯本：貧窮和怨恨集於一身。清凈的因緣成就如雲。各位想要認識這兩位老者嗎？天與白雲一同明亮，水與明月一同流淌。（天童覺說）這兩位老者相距多少？實在是千里萬里。如果有人問起長蘆，遍及世界都不曾隱藏，意旨如何？說來說去，哪裡才是石霜（Shi Shuang）呢？（報恩秀說）這位僧人越尋越遠，越問越疑惑。雪峰（Xue Feng）不惜性命橫身相助，還比天童（Tian Tong）差了十萬八千里。明白了嗎？拋卻肯定的路，根塵皆空，脫離形體，無所依傍，活潑潑地。 石霜（Shi Shuang）雪老，悠悠歲月已逝。月下相逢，互相唱和。怎比得上釣螺江上的客人，一聲漁笛，飄過滄州。（佛慧泉） 老邁的石霜（Shi Shuang）曾指月，區區雪老（Xue Lao）又多饒舌。釣魚船上的謝三郎，在金剛（Jin Gang）腦後又添生鐵。（南華昺） 同聲相應，同氣相求。看風使舵，遇浪攔頭。機輪隨意卷舒，互相轉換，超出常流。還羨慕釣魚船上的客人，一曲滄浪，煙水秋色。（離言義） 渾然太古，原本空無一物。點破真淳，在於一爻。周公孔子繫辭，勞心指注，吉兇從此顯現，重疊交錯。（幻寄庭） 石霜（Shi Shuang）因有僧人問：『真身還有出世的時候嗎？』石霜（Shi Shuang）說：『不出世。』僧人說：『那真身又該如何呢？』石霜（Shi Shuang）說：『琉璃瓶子的口。』 天童覺（Tian Tong Jue）說：『通身及盡，徹底無功。撒手歸來，隨處得用。還認識石霜（Shi Shuang）老漢嗎？當堂沒有影跡，遍界不曾隱藏。』（寶壽新說）好一個琉璃瓶，雖然有口，卻又無底。還能用嗎？差之毫釐，失之千里。（為則范說）石霜（Shi Shuang）在玉壺中高歌夜月，在閬苑裡坐著嘯吟春風。被這位僧人輕輕一拶，便在人間追逐煙火，望仙山如同在天上。』雖然如此，要見石霜（Shi Shuang）也太難了。何

【English Translation】 English version: Poverty and resentment accumulate in one body. Pure causes form like clouds. Do you all want to recognize these two old men? The sky is bright with white clouds, and the water flows with the bright moon. (Tian Tong Jue said) How far apart are these two old men? Truly, it's thousands upon thousands of miles. If someone asks about Chang Lu, the meaning is not hidden throughout the world. What is the intention? After all is said and done, where is Shi Shuang (Stone Frost)? (Bao En Xiu said) This monk searches further and further away, and asks more and more questions, becoming more and more doubtful. Xue Feng (Snow Peak) doesn't hesitate to risk his life to help, but is still one hundred and eight thousand miles behind Tian Tong (Heavenly Child). Do you understand? Abandon the path of affirmation, the roots and dust are empty, free from the body, without reliance, lively and vibrant. Shi Shuang (Stone Frost) and Xue Lao (Snow Old), the long years have passed. Meeting under the moon, they sing to each other. How can they compare to the guest on the Diaoluo River, whose single flute note drifts across Cangzhou? (Fo Hui Quan) The old Shi Shuang (Stone Frost) once pointed at the moon, and the insignificant Xue Lao (Snow Old) is being verbose again. Xie Sanlang on the fishing boat adds iron to the back of the Vajra's (Diamond) head. (Nan Hua Bing) Similar sounds resonate, and similar spirits seek each other. Watch the wind to steer the sails, and block the waves head-on. The machine wheels roll and unroll at will, mutually transforming, surpassing the ordinary flow. Still envying the guest on the fishing boat, a melody of Canglang, a smoky and watery autumn. (Li Yan Yi) Wholly ancient, originally there was nothing. Breaking through the true purity lies in one line. Duke Zhou and Confucius labored to explain the words, and good and bad fortune are seen from this, overlapping and intertwined. (Huan Ji Ting) Shi Shuang (Stone Frost) asked a monk, 'Does the true body still have a time to appear in the world?' The master said, 'It does not appear in the world.' The monk said, 'Then what about the true body?' The master said, 'The mouth of a glass bottle.' Tian Tong Jue (Heavenly Child Enlightenment) said, 'Exhausting the whole body, utterly without merit. Letting go and returning, one can use it everywhere. Do you still recognize the old man Shi Shuang (Stone Frost)? There is no trace in the hall, and it is not hidden throughout the world.' (Bao Shou Xin said) 'What a fine glass bottle, although it has a mouth, it has no bottom. Can it still be used? A difference of a hair's breadth leads to a loss of a thousand miles.' (Wei Ze Fan said) 'Shi Shuang (Stone Frost) sings the night moon in the jade pot, and sits and chants the spring breeze in Langyuan. Being lightly touched by this monk, he chases after fireworks in the human world, and looks at the immortal mountain as if it were in the sky.' Even so, it is too difficult to see Shi Shuang (Stone Frost). What

故。石女驚迴夢。月明在畫樓。

石霜因僧辭。師問船去陸去。曰遇船即船遇陸即陸。師曰我道半途稍難。僧無對。

雲門偃云。三十年後此語大行。又云。臨行一句永劫不忘。

石霜抵溈山為米頭。一日簏米次。溈曰施主物莫拋攃。師曰不拋攃。溈于地上拾得一粒曰。汝道不拋攃。者個是什麼。師無對。溈曰。莫輕者一粒。百千粒盡從者一粒生。師曰。者一粒從什麼處生。溈呵呵大笑歸方丈。

萬廩千倉常住物。出生來歷要分明。不知一粒從何得。雨過西山爽氣清。(枯禪鏡)

石霜因僧問。三千里外遠聞石霜有個不顧是否。師曰是。曰。祇如萬象歷然。是顧不顧。師曰我道不驚眾。曰。不驚眾是與萬象合。如何是不顧。師曰遍界不曾藏。

翠峰顯云。誰是不顧者。　法林音云。石霜老人雖則不負來機。爭奈得隴遺蜀。若是吹余。待伊問遠聞有個不顧是否。但云謝子慇勤。它若再問萬象歷然是顧不顧。即向它道山僧棒今日到阇黎止。看它又作個甚麼伎倆。

石霜因僧問如何是祖師西來意。師乃咬齒示之。僧不契。九峰虔因僧問先師咬齒意旨如何。峰曰。寧可截舌。不犯國諱。

云蓋元亦因僧問先師咬齒旨意如何。蓋云我與先師有甚冤仇。　薦福燦云。要知二老用

【現代漢語翻譯】 現代漢語譯本 所以，石女從夢中驚醒，月光照在精美的樓閣上。

石霜（Shishuang，人名）因為有僧人要離開，問他：『你走水路還是陸路？』僧人回答：『遇到船就走水路，遇到陸地就走陸路。』石霜說：『我說半路會有些困難。』僧人無言以對。

雲門偃（Yunmen Yan，人名）說：『三十年後，這句話會非常流行。』又說：『臨別時的一句話，永遠不會忘記。』

石霜到溈山（Weishan，山名）擔任管理米糧的職務。一天，他正在整理米糧，溈山說：『施主的物品不要隨意丟棄。』石霜說：『沒有隨意丟棄。』溈山在地上撿起一粒米說：『你說沒有隨意丟棄，這又是什麼？』石霜無言以對。溈山說：『不要輕視這一粒米，成千上萬粒米都是從這一粒米生出來的。』石霜問：『這一粒米是從哪裡生出來的？』溈山哈哈大笑，回到自己的房間。

萬廩千倉都是常住的物品，出生的來歷要分清楚。不知道一粒米從何而來，雨後的西山令人感到神清氣爽。（枯禪鏡）

石霜因為有僧人問：『三千里外就聽說石霜有個「不顧」，是否如此？』石霜說：『是。』僧人說：『如果萬象歷歷在目，這是「顧」還是「不顧」？』石霜說：『我說不要驚動大眾。』僧人說：『不驚動大眾是與萬象相合，那麼什麼是不顧？』石霜說：『遍及整個世界，沒有隱藏任何東西。』

翠峰顯（Cuifeng Xian，人名）說：『誰是「不顧」的人？』法林音（Falin Yin，人名）說：『石霜老人雖然沒有辜負來者的提問，但卻像得到了隴地又想得到蜀地一樣貪得無厭。如果是我的話，等他問「遠聞有個不顧，是否如此」時，就回答「謝謝您的關心」。如果他再問「萬象歷然是顧不顧」，就對他說「山僧的棒子今天就到你為止」。看他又能耍什麼花樣。』

石霜因為有僧人問：『如何是祖師西來意？』石霜就咬牙給他看。僧人不明白。九峰虔（Jiufeng Qian，人名）因為有僧人問：『先師咬牙的用意是什麼？』九峰說：『寧可割掉舌頭，也不觸犯國家的禁忌。』

云蓋元（Yungai Yuan，人名）也因為有僧人問：『先師咬牙的旨意是什麼？』云蓋說：『我和先師有什麼冤仇？』薦福燦（Jianfu Can，人名）說：『要知道這兩位老人的用意』

【English Translation】 English version Therefore, the stone woman startles from her dream, the moonlight shines on the painted pavilion.

Shishuang (Shishuang, a name) asked a monk who was leaving, 'Are you going by boat or by land?' The monk replied, 'I'll take a boat if I encounter one, and I'll go by land if I encounter land.' Shishuang said, 'I say it will be a little difficult halfway.' The monk had no reply.

Yunmen Yan (Yunmen Yan, a name) said, 'Thirty years from now, this saying will be very popular.' He also said, 'A word at parting, never to be forgotten.'

Shishuang arrived at Weishan (Weishan, a mountain name) to be in charge of rice. One day, while he was sorting the rice, Weishan said, 'Do not discard the donor's belongings carelessly.' Shishuang said, 'I am not discarding them carelessly.' Weishan picked up a grain of rice from the ground and said, 'You say you are not discarding them carelessly, what is this then?' Shishuang had no reply. Weishan said, 'Do not underestimate this one grain, thousands upon thousands of grains all come from this one grain.' Shishuang asked, 'Where does this one grain come from?' Weishan laughed heartily and returned to his room.

The myriad granaries and thousands of storehouses are all permanent belongings, the origin of their birth must be clearly distinguished. Not knowing where a single grain comes from, the refreshing air after the rain on the western mountain is clear. (Mirror of Withered Zen)

Shishuang, because a monk asked, 'Three thousand miles away, I heard that Shishuang has a 'non-regard', is this so?' Shishuang said, 'It is.' The monk said, 'If the myriad phenomena are clearly present, is this 'regarding' or 'non-regarding'?' Shishuang said, 'I say do not alarm the masses.' The monk said, 'Not alarming the masses is in harmony with the myriad phenomena, so what is non-regarding?' Shishuang said, 'Throughout the entire realm, nothing is hidden.'

Cuifeng Xian (Cuifeng Xian, a name) said, 'Who is the one who 'non-regards'?' Falin Yin (Falin Yin, a name) said, 'Although the old man Shishuang does not fail the questioner, he is greedy like wanting Shu after getting Long. If it were me, when he asks 'I heard there is a non-regard, is this so?', I would answer 'Thank you for your concern'. If he asks again 'The myriad phenomena are clearly present, is this regarding or non-regarding?', I would say to him 'The mountain monk's staff will end with you today'. Let's see what tricks he can play.'

Shishuang, because a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Shishuang showed him his clenched teeth. The monk did not understand. Jiufeng Qian (Jiufeng Qian, a name), because a monk asked, 'What is the meaning of the former teacher's clenched teeth?' Jiufeng said, 'I would rather cut off my tongue than violate the state's taboo.'

Yungai Yuan (Yungai Yuan, a name) also, because a monk asked, 'What is the meaning of the former teacher's clenched teeth?' Yungai said, 'What grievance do I have with the former teacher?' Jianfu Can (Jianfu Can, a name) said, 'To know the intention of these two old men'

處么。子為父隱。直在其中矣。

石霜因僧問如何是和尚深深處。師曰無須鎖子兩頭搖。

三更月落兩山明。古道迢遙苔滿生。金鎖搖時無手犯。碧波心玉兔常行。(投［青子］)

無須鎖子卒難開。枯木堂中莫亂猜。千古兩頭搖不動。待它麟角衲僧來。(保寧勇)

鳥啼碧澗樹森森。把手行來又一岑。花落花開春不管。那知爛卻石霜心。(梅逢忍)

石霜示眾。初機未覯大事。先須識取頭。其尾自至。疏山仁便問如何是頭。師曰直須知有。曰如何是尾。師曰盡卻今時。曰有頭無尾時如何。師曰吐得黃金堪作什麼。曰有尾無頭時如何。師曰猶有依倚在。曰直得頭尾相稱時如何。師曰。渠不作個解會。亦未許渠在。

福善品云。既是頭尾相稱。為甚麼亦不許渠在。若識取其頭。盡乾坤大地七花八裂。若識取其尾。且道甚麼處見石霜來。近時有頭無尾者甚多。若乃有尾無頭不。惟盡卻今時。威音王已前百雜碎始得。

口甜心苦論傢俬。王庫從來豈有斯。傍戶癡呆徒側耳。累它空墮兩莖眉。(別收純)

石霜示眾。百尺竿頭如何進步。

百尺竿頭坐底人。雖然得入未為真。百尺竿頭須進步。十方世界現全身。(長沙岑)

瞎卻頂門眼。錯認定盤星。拌身能捨

【現代漢語翻譯】 現代漢語譯本： 處么？兒子為父親隱瞞，正直就在其中了。

石霜（Shishuang，禪師名）因僧人問：『如何是和尚深深處？』石霜說：『無需鎖子兩頭搖。』

三更月落兩山明，古道迢遙苔蘚生。金鎖搖時無手犯，碧波心玉兔常行。（投［青子］）

無需鎖子卒難開，枯木堂中莫亂猜。千古兩頭搖不動，待它麟角衲僧來。（保寧勇）

鳥啼碧澗樹森森，把手行來又一岑。花落花開春不管，那知爛卻石霜心。（梅逢忍）

石霜（Shishuang，禪師名）開示大眾：初學者未曾領悟大事，首先必須認識頭，那麼尾自然會到來。疏山仁便問：『如何是頭？』石霜說：『直須知道有。』問：『如何是尾？』石霜說：『盡卻今時。』問：『有頭無尾時如何？』石霜說：『吐得黃金堪作什麼？』問：『有尾無頭時如何？』石霜說：『猶有依倚在。』問：『直得頭尾相稱時如何？』石霜說：『他不做任何理解，也不允許他存在。』

福善品說：『既然頭尾相稱，為什麼也不允許他存在？』如果認識了頭，整個乾坤大地都會七花八裂。如果認識了尾，那麼在什麼地方能見到石霜（Shishuang，禪師名）呢？近來有頭無尾的人很多，如果是有尾無頭，只有完全捨棄現在，在威音王（Weiyin Wang，佛名）之前才能粉碎一切。

口甜心苦論傢俬，王庫從來豈有斯。傍戶癡呆徒側耳，累它空墮兩莖眉。（別收純）

石霜（Shishuang，禪師名）開示大眾：百尺竿頭如何進步？

百尺竿頭坐底人，雖然得入未為真。百尺竿頭須進步，十方世界現全身。（長沙岑）

瞎卻頂門眼，錯認定盤星，拌身能捨

【English Translation】 English version: What then? The son conceals for the father; straightforwardness is therein.

Shishuang (Shishuang, name of a Chan master) was asked by a monk, 'What is the deepest place of the abbot?' The master said, 'No need for a lock, shaking both ends.'

The moon sets at the third watch, the two mountains are bright, the ancient path is distant, covered with moss. When the golden lock is shaken, no hand interferes, the jade rabbit constantly travels in the heart of the blue waves. (Tou [Qingzi])

Without a lock, it's difficult to open suddenly, don't guess randomly in the withered wood hall. For thousands of years, both ends remain unshaken, waiting for the arrival of a Buddhist monk with unicorn horns. (Baoning Yong)

Birds sing in the green ravine, trees are dense, holding hands we walk to another peak. Flowers bloom and fall, spring doesn't care, who knows that Shishuang's (Shishuang, name of a Chan master) heart has rotted away. (Mei Fengren)

Shishuang (Shishuang, name of a Chan master) addressed the assembly: For beginners who have not yet encountered the great matter, first you must recognize the head, then the tail will naturally arrive. Shushan Ren then asked, 'What is the head?' The master said, 'You must directly know that there is.' Asked, 'What is the tail?' The master said, 'Exhaust the present moment.' Asked, 'What if there is a head without a tail?' The master said, 'What can you do with the gold you spit out?' Asked, 'What if there is a tail without a head?' The master said, 'There is still reliance.' Asked, 'What if the head and tail match?' The master said, 'He doesn't make any understanding, nor is he allowed to be here.'

The Fushan chapter says, 'Since the head and tail match, why is he not allowed to be here?' If you recognize the head, the entire universe will be shattered into seven flowers and eight pieces. If you recognize the tail, then where can you see Shishuang (Shishuang, name of a Chan master)? Recently, there are many people with a head but no tail. If there is a tail but no head, only by completely abandoning the present moment, can everything be shattered before Weiyin Wang (Weiyin Wang, name of a Buddha).

Sweet mouth, bitter heart discussing family affairs, has the royal treasury ever had this? The foolish neighbor strains his ears in vain, causing his eyebrows to droop. (Bie Shou Chun)

Shishuang (Shishuang, name of a Chan master) addressed the assembly: How to progress from the top of a hundred-foot pole?

The person sitting at the top of a hundred-foot pole, although they have entered, it is not yet true. At the top of a hundred-foot pole, one must progress, the whole body appears in the ten directions. (Changsha Cen)

Blinding the eye on the top of the head, wrongly identifying the balance point, willing to give up the body

命。一盲引眾盲。(無門開)

石霜因裴相國來。師奪公手中笏曰。在天子手中為圭。在官人手中為笏。在山僧手裡喚作什麼。公無對。乃留下笏。

翠峰顯云。弄巧成拙。　保寧勇代相國云。祇恐和尚使不著。　天寧琦云。渠無名字。　百丈泐云。為石霜助惡則扶強抑弱。為裴公拔本則重俗輕僧。不如一齊趁出。免得以平報不平。恁么得人憎。　清化嶾代云。太俗生。　云溪挺代云。不惜為它安名。祇恐負累和尚。

不是圭兮不是笏。翻身直入蒼龍窟。拏得驪龍照海珠。知君大手方拈出。(翠峰顯)

不是圭兮不是笏。祖祖相傳非外物。掣電光中著眼看。直下承當早埋沒。遇作家。須拈出。中下聞之生恍惚。太平恁么多羅。畢竟未離窠窟。那堪明眼人前。特地一場叨呾。(佛鑒勤)

石霜因許州金明上座問一毫穿眾穴時如何。師曰直須萬年后。曰萬年后又如何。師曰。登科任汝登科。拔萃任汝拔萃。明次問徑山諲。山曰光華任汝光華。結果任汝結果。

□□□云。石霜棺材裡瞠眼。莫道金明不具眼好。

日暖風和春正好。王孫打馬上林游。寒儒未第青氈舊。花落花開總是愁。(勝法溥)

潭州漸源仲興禪師(道吾智嗣)

侍道吾至檀越家弔慰。師拊棺問生

【現代漢語翻譯】 現代漢語譯本：

命。一個瞎子帶領一群瞎子。（無門慧開評）

石霜慶諸禪師因為裴休宰相來訪。石霜禪師奪過裴休手中的笏板說：『在天子手中是圭（古代帝王諸侯舉行隆重儀式時所用的玉製禮器），在官員手中是笏板，在山僧我手裡叫作什麼？』裴休無言以對，於是留下了笏板。

翠峰顯禪師說：『弄巧成拙。』保寧勇禪師代替裴休回答說：『只恐怕和尚您用不上。』天寧琦禪師說：『他沒有名字。』百丈泐禪師說：『為石霜助惡，就是扶強抑弱；為裴休開脫，就是重俗輕僧。不如一齊趕出去，免得用不公平來回報不公平，這樣才惹人憎。』清化嶾禪師代替回答說：『太俗氣了。』云溪挺禪師代替回答說：『不惜為它安個名字，只恐怕連累和尚。』

不是圭啊不是笏，翻身直接進入蒼龍的洞穴。奪得驪龍（傳說中的黑龍）照亮大海的寶珠，知道你大手才能拈出來。（翠峰顯禪師）

不是圭啊不是笏，祖祖輩輩相傳不是外來的東西。在閃電的光芒中睜大眼睛看，當下承擔早就被埋沒了。遇到真正的行家，必須拈出來。中等和下等根器的人聽了會感到恍惚。太平時期就這樣多囉嗦，最終也沒有離開窠臼。哪裡經得起明眼人面前，特意地一場胡說八道。（佛鑒勤禪師）

石霜慶諸禪師因為許州金明上座問『一毫穿眾穴』（一個毛孔穿過所有孔穴）時如何。石霜禪師說：『必須萬年后。』金明上座問：『萬年后又如何？』石霜禪師說：『登科任你登科，拔萃任你拔萃。』金明上座又問徑山諲禪師，逕山諲禪師說：『光華任你光華，結果任你結果。』

某某某禪師說：『石霜禪師在棺材裡瞪大了眼睛，不要說金明上座沒有眼睛好。』

陽光溫暖，微風和煦，春天正好。王孫公子騎馬在上林苑遊玩。貧寒的讀書人沒有考中，還是那張舊青氈。花開花落，總是讓人發愁。（勝法溥禪師）

潭州漸源仲興禪師（道吾智嗣）

跟隨道吾禪師到施主家弔唁。仲興禪師撫摸著棺材問：『生？』

【English Translation】 English version:

'A blind man leading a crowd of blind men.' (Wumen Huikai's comment)

Shishuang (Shishuang Qingzhu) took the scepter from Prime Minister Pei Xiu when he came to visit. Shishuang said, 'In the hands of the Son of Heaven, it is a gui (an jade ceremonial object used by ancient emperors and feudal lords in grand ceremonies). In the hands of an official, it is a scepter. What is it called in the hands of a mountain monk like me?' Pei Xiu had no reply, so he left the scepter behind.

Cuifeng Xian said, 'Trying to be clever but becoming clumsy.' Baoning Yong, on behalf of the Prime Minister, said, 'I'm just afraid the monk won't be able to use it.' Tianning Qi said, 'It has no name.' Baizhang Le said, 'Helping Shishuang to do evil is to support the strong and suppress the weak; excusing Pei Xiu is to value the secular and despise the monks. It would be better to drive them all out, to avoid repaying injustice with injustice, which would only make people hate them.' Qinghua Yin, on behalf of the Prime Minister, said, 'Too vulgar.' Yunxi Ting, on behalf of the Prime Minister, said, 'I wouldn't hesitate to give it a name, but I'm afraid it would burden the monk.'

'It's not a gui, it's not a scepter, turning around and going straight into the cave of the azure dragon. Seizing the pearl that illuminates the sea from the black dragon (lilong), I know that only your great hand can pick it out.' (Cuifeng Xian)

'It's not a gui, it's not a scepter, passed down from generation to generation, it's not an external thing. Open your eyes wide in the flash of lightning, and immediate acceptance is already buried. When you meet a true master, you must pick it out. Those of medium and low capacity will feel bewildered when they hear it. In peaceful times, there is so much rambling, but in the end, it has not left the nest. How can it stand before those with clear eyes, a special occasion for nonsense.' (Fojian Qin)

Shishuang (Shishuang Qingzhu) because the monk Jinming from Xuzhou asked, 'When one hair penetrates all holes,' what is it like? Shishuang said, 'It must be ten thousand years later.' Jinming asked, 'What about ten thousand years later?' Shishuang said, 'Pass the exam as you wish, excel as you wish.' Jinming also asked Zen Master Jingshan Yin, who said, 'Shine as you wish, bear fruit as you wish.'

So-and-so said, 'Shishuang stares wide-eyed in the coffin, don't say that Jinming doesn't have good eyes.'

The sun is warm, the breeze is gentle, and spring is just right. The prince rides his horse in the Shanglin Garden. The poor scholar has not passed the exam, and still has the old blue felt. Flowers bloom and flowers fall, always causing sorrow. (Shengfa Pu)

Zen Master Zhongxing of Jianyuan in Tanzhou (Daowu Zishi)

Attending Daowu to offer condolences at a donor's home. The master stroked the coffin and asked, 'Life?'

耶死耶。吾曰生也不道死也不道。師曰為什麼不道。吾曰不道不道。回至中路。師曰和尚今日須與某甲道。若不道。打和尚去也。吾曰打即任打。道即不道。師便打。歸院吾令去。師後有省。值吾化去。乃造石霜舉此話請益。霜曰。不見道生也不道死也不道。師大悟。

云居元云。石霜矢上加尖。喚醒千個漸源也無用處。當初待伊舉了。痛棒打出。非惟作天下宗師。亦乃為道吾雪屈。　五祖演云。白雲今日憤氣不平。須要斷者公案。道吾第一不解為身作主。第二不能隨機入俗。當時待問生耶死耶。但云等歸院裡向你道。若著得此語。伶俐漢一蹋蹋著。大小道吾也免一頓拳頭。　昭覺勤云。道吾橫身為物。指出生死根原。漸源親到寶山。當面錯過。若不是金剛正性夙植根深。爭得向平田淺草驀地回光。見得道吾著力相為處。且作么生是道吾著力相為處。　徑山杲云。生也不道。死也不道。兩重公案。一狀領到。露刃吹毛。截斷綱要。脫卻鶻臭衫。拈卻炙脂帽。大座當軒氣浩浩。喝一喝。　天寧琦云。生耶死耶。動念即乖。不道不道。何處尋討。拽脫鼻孔。打破髑髏。腰纏十萬貫。騎鶴上揚州。有意氣時添意氣。不風流處也風流。

無須鎖子兩頭搖。無瑕碧玉三回獻。返遭刖足太無端。誰料正言遠似反。(佛

【現代漢語翻譯】 現代漢語譯本： 道吾（Daowu，人名）說：『我說生也不是，說死也不是。』 禪師說：『為什麼不說？』 道吾說：『不說，就是不說。』 回到半路，禪師說：『和尚今天必須對我說，如果不說，就打和尚。』 道吾說：『打就任你打，說就是不說。』 禪師就打了他。回到寺院，道吾令他離開。禪師後來有所領悟。等到道吾圓寂后，禪師就到石霜（Shishuang，地名）舉出這件事請教。石霜說：『沒見到說生也不是，說死也不是嗎？』 禪師大悟。

云居元（Yunju Yuan，人名）說：石霜是錦上添花，喚醒一千個漸源（Jianyuan，人名）也沒有用處。當初等他舉出這件事，就痛打出去。非但可以成為天下的宗師，也可以為道吾洗雪冤屈。

五祖演（Wuzu Yan，人名）說：白雲（Baiyun，地名）今天憤憤不平。必須要斷定這件公案。道吾第一是不懂得為自己作主，第二是不能隨機應變。當時等他問生還是死，只說等回到寺院再告訴你。如果能說出這句話，伶俐的人一腳就能踩到要害。大小道吾也能免受一頓拳頭。

昭覺勤（Zhaojue Qin，人名）說：道吾挺身而出為眾生，指出生死的根源。漸源親自到了寶山，當面錯過了。如果不是金剛的正性宿世就根基深厚，怎麼能在平田淺草中突然回頭，見到道吾著力相助的地方。且說什麼是道吾著力相助的地方？

徑山杲（Jingshan Gao，人名）說：生也不是，死也不是，兩重公案，一併領受。露刃吹毛，截斷綱要。脫掉破舊的僧衣，扔掉油膩的帽子。高座當軒，氣勢浩大。喝一聲！

天寧琦（Tianning Qi，人名）說：生還是死，一動念頭就錯了。不說不說，到哪裡尋找？拽掉鼻孔，打破頭顱。腰纏十萬貫，騎鶴上揚州。得意氣時更添意氣，不風流處也風流。

無需鎖子兩頭搖，無瑕碧玉三回獻。反遭刖足太無端，誰料正言遠似反。（佛）

【English Translation】 English version: Daowu (name of a person) said, 'I say neither life nor death.' The Zen master said, 'Why don't you say?' Daowu said, 'Not say, just not say.' On the way back, the Zen master said, 'Monk, you must tell me today. If you don't say, I will beat you.' Daowu said, 'Beat if you want, but I won't say.' The Zen master then beat him. Back at the monastery, Daowu told him to leave. The Zen master later had an epiphany. After Daowu passed away, the Zen master went to Shishuang (name of a place) to ask about this matter. Shishuang said, 'Didn't you see that he said neither life nor death?' The Zen master had a great realization.

Yunju Yuan (name of a person) said: Shishuang is adding flowers to the brocade, it is useless to awaken a thousand Jianyuan (name of a person). Back then, when he brought this up, he should have been beaten out. Not only could he become a master of the world, but he could also redress the grievances for Daowu.

Wuzu Yan (name of a person) said: Baiyun (name of a place) is indignant today. This case must be judged. First, Daowu didn't know how to be in charge of himself, and second, he couldn't adapt to the situation. Back then, when he asked about life or death, he should have just said, 'I'll tell you when we get back to the monastery.' If he could have said this, a clever person would have hit the nail on the head. Big or small, Daowu could have avoided a beating.

Zhaojue Qin (name of a person) said: Daowu stood up for all beings, pointing out the root of life and death. Jianyuan personally arrived at the treasure mountain, but missed it right in front of his face. If it weren't for the firm foundation of his diamond-like nature from previous lives, how could he have suddenly turned around in the flat fields and shallow grass, and seen where Daowu was trying so hard to help? So, what is the place where Daowu is trying so hard to help?

Jingshan Gao (name of a person) said: Neither life nor death, two cases, received together. Exposing the blade and blowing the hair, cutting off the essentials. Take off the tattered monk's robe, throw away the greasy hat. The high seat is in the open, the aura is vast. Shout!

Tianning Qi (name of a person) said: Life or death, a thought is wrong. Not say, not say, where to find it? Pull off the nostrils, break the skull. Ten thousand strings of cash around the waist, riding a crane to Yangzhou. When there is ambition, add more ambition, even the unromantic places are romantic.

No need to shake the lock at both ends, flawless jade offered three times. It is too absurd to be punished by amputation, who would have thought that honest words are far from the truth. (Buddha)

性泰)

明頭落節。暗裡吃交。毒手當渠癢處搔。雪裡鷺鷥飛不見。一隻銀瓶掛樹梢。(承天宗)

急水灘頭下釣時。錦鱗紅尾尚遲疑。驀然跳出洪波里。攖霧拏雲宇宙低。(天童華)

題盡招文喚不回。空教雨淚濕寒灰。倚樓忽聽涼州曲。誰信邊笳奏落梅。(慧山海)

漸源一日持鍬到石霜法堂上。從東過西從西過東。霜曰作么。師曰覓先師靈骨。曰。洪波浩渺白浪滔天。覓什麼先師靈骨。師曰正好著力。曰。者里針劄不入。著甚麼力。師持鍬肩上便去。

太原孚別云。先師靈骨猶在。　明招謙云。莫道作么。別下得什麼語代云。鷺鷥語鶴。又代漸源。便擲卻鍬子云淺水無魚。　青龍斯云。二老可謂同條共貫。收放臨時。仔細看來猶未劋絕。要得劋絕么。先師靈骨謾勞尋。溢目煙光亙古今。堪笑持鍬徒著力。何如撫掌共披襟。

兔馬有角。牛羊無角。絕毫絕厘。如山如岳。黃金靈骨今猶在。白浪滔天何處著。只履西歸曾失卻。(翠峰顯)

終日挨門復倚樓。幾回明鏡照梳頭。一從事卻潘郎后。也解人前不識羞。(保寧勇)

當時苦口曾不道。悟來靈骨方尋討。練江寒月雨蕭蕭。浮雲散盡天如掃。(夢庵信)

生前曾弗遇知音。死後徒將靈骨尋。祇在目前何

處覓。黃金鎖子任浮沉。(本覺一)

漸源因寶蓋約侄來訪。師乃捲簾在方丈內坐。約一見乃下卻簾。便歸客位。師令侍者傳語曰。長老遠涉不易。猶隔津在。約遂擒住侍者與一掌。者曰有堂頭和尚在。莫打某甲。約曰。為有堂頭老漢。所以打你。者回舉似師。師曰猶隔津在。

昭覺勤云。老漢一舒一卷。賓主歷然。隔津通津。彼此相照。侍者親蒙賜掌。恩大難酬。寶蓋到處垂慈。費盡腕頭氣力。　天童覺云。灼然猶隔津在。然則各各彼彼自是一家。且作么生得同生同死共命連枝去。暗裡抽橫骨。明中坐舌頭　鼓山賢云。漸源見寶蓋。寶蓋未見漸源。

漸源在帳內坐。有僧來撥開帳曰不審。師以目視之。良久曰會么。曰不會。師曰。七佛已前事。為甚麼不會。僧舉似石霜。霜曰。如人解射。箭不虛發。

東林總云。漸源七佛已前事則且從。未審石霜喚什麼作箭。良久云。漸源頭白。石霜頭黑。七佛已前曾漏泄。既漏泄。掩不得。南海波斯生白澤。　鼓山永云。漸源夢中說夢。石霜接響承虛。要且二俱不了。

淥清禪師(道吾智嗣)

因僧問。不落道吾機。請師道。師曰。庭前紅莧樹。生葉不生華。僧良久。師曰會么。曰不會。師曰。正是道吾機。為什麼不會。僧禮拜。師打曰須

【現代漢語翻譯】 何處尋覓，黃金鎖子任其浮沉。（本覺一體）

漸源禪師因為寶蓋禪師的約定，他的侄子前來拜訪。漸源禪師於是捲起簾子，在方丈室內端坐。寶蓋禪師的侄子一見此景，便放下簾子，回到客位。漸源禪師讓侍者傳話說：『長老遠道而來，很不容易，但仍然隔著渡口。』寶蓋禪師的侄子於是擒住侍者，給了一掌。侍者說：『有堂頭和尚在此，不要打我。』寶蓋禪師的侄子說：『正因為有堂頭老漢在此，所以才打你。』侍者回去將此事告訴漸源禪師。漸源禪師說：『仍然隔著渡口。』

昭覺勤禪師說：『老漢一舒一卷，賓主分明。隔著渡口和通過渡口，彼此互相照應。侍者親身蒙受掌擊，恩情深重難以報答。寶蓋禪師到處施予慈悲，費盡了腕頭的氣力。』天童覺禪師說：『確實仍然隔著渡口。』既然如此，那麼各自彼此本來就是一家。且要如何才能做到同生同死，共命運，連枝相連呢？暗地裡抽出橫骨，明面上搬弄是非。』鼓山賢禪師說：『漸源禪師見到了寶蓋禪師的侄子，寶蓋禪師的侄子卻沒有見到漸源禪師。』

漸源禪師在帳內端坐。有僧人前來撥開帳子說『不審』（冒昧打擾）。漸源禪師用眼睛看著他。過了很久說：『會么？』僧人說：『不會。』漸源禪師說：『七佛（過去七佛）以前的事，為什麼不會？』僧人將此事告訴石霜禪師。石霜禪師說：『如同善於射箭的人，箭無虛發。』

東林總禪師說：『漸源禪師所說的七佛以前的事，暫且不論。不知石霜禪師把什麼叫做箭？』良久說：『漸源禪師頭髮白了，石霜禪師頭髮黑了，七佛以前的事曾經泄露。既然已經泄露，就掩蓋不住。南海的波斯產生了白澤（一種神獸）。』鼓山永禪師說：『漸源禪師在夢中說夢，石霜禪師隨聲附和。但終究二人都未了悟。』

淥清禪師（道吾智禪師的弟子）

有僧人問道：『不落入道吾禪師的機鋒，請禪師您來說說。』禪師說：『庭前的紅莧樹，生葉不生花。』僧人沉默良久。禪師說：『會么？』僧人說：『不會。』禪師說：『這正是道吾禪師的機鋒，為什麼不會？』僧人禮拜。禪師打他說：『須得。』

【English Translation】 Where to seek? Let the golden lock float or sink. (Original Enlightenment is One)

Jianyuan (Jianyuan Chan Master) arranged for Baogai's (Baogai Chan Master) nephew to visit. The master then rolled up the curtain and sat in the abbot's room. As soon as Yue (Baogai's nephew) saw this, he lowered the curtain and returned to the guest seat. The master instructed the attendant to convey the message: 'It is not easy for the elder to travel far, yet he is still separated by the ferry.' Yue then seized the attendant and gave him a slap. The attendant said, 'There is a head monk here, do not hit me.' Yue said, 'Precisely because there is a head old man here that I am hitting you.' The attendant returned and reported this to the master. The master said, 'Still separated by the ferry.'

Zhaojue Qin (Zhaojue Qin Chan Master) said: 'The old man expands and contracts, host and guest are distinct. Separated by the ferry and passing through the ferry, they illuminate each other. The attendant personally received the slap, the kindness is great and difficult to repay. Baogai (Baogai Chan Master) bestows compassion everywhere, exhausting the strength of his wrist.' Tiantong Jue (Tiantong Jue Chan Master) said: 'Indeed, still separated by the ferry.' If so, then each and every one is originally one family. How can we achieve living and dying together, sharing fate, and being connected like branches? Secretly extract the transverse bone, openly engage in idle talk.' Gushan Xian (Gushan Xian Chan Master) said: 'Jianyuan (Jianyuan Chan Master) saw Baogai's (Baogai Chan Master) nephew, but Baogai's nephew did not see Jianyuan.'

Jianyuan (Jianyuan Chan Master) was sitting inside the tent. A monk came and opened the tent, saying 'Bù shěn' (excuse me for intruding). The master looked at him. After a long time, he said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'The matter before the Seven Buddhas (past seven Buddhas), why do you not understand?' The monk reported this to Shishuang (Shishuang Chan Master). Shishuang said, 'Like a skilled archer, the arrow never misses.'

Donglin Zong (Donglin Zong Chan Master) said: 'Let us put aside Jianyuan's (Jianyuan Chan Master) matter before the Seven Buddhas for now. I wonder what Shishuang (Shishuang Chan Master) calls the arrow?' After a long time, he said, 'Jianyuan's hair is white, Shishuang's hair is black, the matter before the Seven Buddhas has been leaked. Since it has been leaked, it cannot be covered up. A Bai Ze (mythical creature) is born in Persia in the South Sea.' Gushan Yong (Gushan Yong Chan Master) said: 'Jianyuan (Jianyuan Chan Master) speaks of dreams within dreams, Shishuang (Shishuang Chan Master) echoes the emptiness. But ultimately, both are not enlightened.'

Luqing Chan Master (Disciple of Daowu Zhi)

A monk asked, 'Without falling into Daowu's (Daowu Chan Master) sharp wit, please, master, speak.' The master said, 'The red amaranth tree in front of the courtyard, it grows leaves but does not bloom flowers.' The monk was silent for a long time. The master said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'This is precisely Daowu's (Daowu Chan Master) sharp wit, why do you not understand?' The monk prostrated. The master hit him, saying, 'It must be.'

是老僧打你始得。

昭覺勤云。來源既正。祇貴轉身。者僧眼既𥉌眵。淥清遂因風放火。當時若是個漢。待道庭前紅莧樹生葉不生華。便與掀倒禪床。直饒道吾親來。也須與他平展。還委悉么。棋逢敵手難藏興。詩到重吟始見工。

灃州夾山善會禪師(船子誠嗣)

因僧問撥塵見佛時如何。師曰。直須揮劍。若不揮劍。漁父棲巢。僧后問石霜撥塵見佛時如何。霜曰。渠無國土。甚處逢渠。僧回舉似師。師上堂曰。門庭施設不如老僧。入理深談猶較石霜百步。

護國元云。參須實參。見須實見。毫端許言之本末皆為自欺。今日或有人問。和聲便打。為什麼。黃金自有黃金價。終不和沙賣與人。　石霜尊云。夾山為眾竭力。禍出私門。石霜覿露全機。遭人邈摸。護國祇有利人之心。且無出人之眼。如今若有恁么問。亦與和聲便打。待伊擬議。便與擲下拄杖。

當機一句玉珊珊。內外玲瓏溢目寒。無漏國中曾不住。月華影里見應難。(丹霞淳)

拂牛劍氣洗兵威。定亂歸功更是誰。一旦氛埃清四海。垂衣皇化自無為。(天童覺)

隱顯全該不露顏。白雲繚繞舊家山。石人夜半敲金鎖。天曉泥牛過玉關。(㑃堂仁)

寶劍塵生宇宙寧。太平無事不談兵。皇風蕩蕩歸何處。風

【現代漢語翻譯】 現代漢語譯本： 是老僧打你才行。

昭覺勤云禪師說：『來源既然純正，只在于轉身。』這個僧人眼睛既然有眼翳，清澈的水也因此隨風放火。當時如果是個大丈夫，等到他說『庭前的紅莧樹只生葉不生花』，就掀翻他的禪床。即使道吾禪師親自來，也要把他擺平。明白了嗎？棋逢對手難以隱藏興奮，詩歌經過反覆吟詠才能顯現功力。

灃州夾山善會禪師（船子誠的嗣法弟子）

有僧人問：『撥開塵埃見到佛時如何？』禪師說：『必須揮劍。如果不揮劍，漁父就要在你的地方築巢了。』僧人後來問石霜禪師：『撥開塵埃見到佛時如何？』石霜禪師說：『他沒有國土，在哪裡能遇到他？』僧人回來把這話告訴夾山禪師。夾山禪師上堂說：『門庭的設施不如老僧，深入理性的談論還比石霜禪師差一百步。』

護國元云禪師說：『參禪要實在地參，見地要實在地見。哪怕一絲一毫的言語的本末，都是自欺欺人。』今天如果有人問，就和聲便打。為什麼？黃金自有黃金的價值，終究不會和沙子混在一起賣給別人。石霜尊禪師說：『夾山禪師為大眾竭盡全力，禍患卻出自私門。石霜禪師完全顯露出全部機鋒，卻被人輕視。護國禪師只有利人之心，卻沒有超越常人的眼光。』如今如果有人這樣問，也和他和聲便打。等他猶豫，就用拄杖打下去。

當機一句，如玉般晶瑩剔透，內外都玲瓏，寒光四溢。無漏的國土中不曾停留，在月華的倒影里也難以見到。（丹霞淳）

拂去牛背上的劍氣，洗凈戰爭的威勢，平定亂世的功勞應該歸於誰？一旦天下太平，清明，垂衣而治的皇化自然無為。（天童覺）

隱顯都包含，卻不顯露真容。白雲繚繞著故鄉的山。石人在半夜敲打著金鎖，天亮時泥牛走過了玉門關。（㑃堂仁）

寶劍蒙塵，宇宙安寧。太平無事，不再談論戰爭。皇風浩蕩，歸向何處？風

【English Translation】 English version: It's only right that this old monk should hit you.

Zhaojue Qinyun said: 'Since the source is pure, it only lies in turning around.' Since this monk's eyes are bleary, the clear water consequently fans the flames with the wind. If he were a real man at that time, waiting for him to say, 'The red amaranth tree in front of the courtyard only grows leaves and not flowers,' he would overturn his Zen bed. Even if Daowu (Daowu: a Zen master) came in person, he would have to be leveled. Do you understand? When encountering a worthy opponent in chess, it's difficult to hide one's excitement; a poem only reveals its skill after repeated recitation.

Zen Master Shanhui of Jiashan in Fengzhou (a Dharma heir of Boatman Cheng)

A monk asked: 'What is it like when one sees the Buddha after sweeping away the dust?' The Master said: 'One must wield the sword directly. If you don't wield the sword, the fisherman will build a nest in your place.' Later, the monk asked Zen Master Shishuang: 'What is it like when one sees the Buddha after sweeping away the dust?' Shishuang said: 'He has no country; where can you meet him?' The monk returned and told the Master about this. The Master ascended the hall and said: 'The arrangements of the gate are not as good as this old monk, and deep discussions of principle are still a hundred steps behind Shishuang.'

Zen Master Huguo Yun said: 'Meditation must be truly meditated, and insight must be truly seen. Even the slightest bit of the beginning and end of speech is self-deception.' If someone asks today, then strike in harmony with the sound. Why? Gold has its own value, and it will never be sold to others mixed with sand. Zen Master Shishuang Zun said: 'Zen Master Jiashan exhausted his efforts for the masses, but misfortune came from his private affairs. Zen Master Shishuang fully revealed the entire mechanism, but was looked down upon by others.' Now, if someone asks like that, then also strike in harmony with the sound. When he hesitates, then throw down the staff.

A phrase at the opportune moment, like jade, is crystal clear, both inside and out, with a dazzling coldness. It has never stayed in the land without outflows, and it is difficult to see in the reflection of the moonlight. (Danxia Chun)

Wipe away the sword energy from the ox's back, wash away the power of war. To whom should the credit for pacifying the troubled times be attributed? Once the world is peaceful and clear, the imperial transformation of hanging down one's robes is naturally non-action. (Tiantong Jue)

Concealment and manifestation are both included, but the true face is not revealed. White clouds surround the old home mountain. The stone man knocks on the golden lock in the middle of the night, and at dawn, the mud ox passes through the Jade Gate. (㑃堂仁)

The precious sword is covered in dust, and the universe is at peace. In times of peace, there is no more talk of war. Where does the vast imperial wind return? The wind

自清兮月自明。(寧遠地)

東望望長安。正值日初出。長安不可見。喜見長安日。(最懶根)

夾山見船子后。道吾令僧往問如何是法身。師曰法身無相。曰如何是法眼。師曰法眼無瑕。僧回舉似吾。吾曰者漢此回方徹。

育王雪云。三十年前賣牛買馬。三十年後賣馬買牛。若是出格流。決不向它語脈里轉。還見么。法身無相。法眼無瑕。

因風吹火。借水獻花。絲毫不立。萬別千差。但看來年二三月。啣泥燕子入誰家。(慈受深)

臭口開來經萬劫。絲毫才動鐵輪隨。雲收雨散月明夜。翻動江波說向誰。(木庵永)

雪前風勢侵空急。雪后寒光照眼明。黃葉紛紛如剪綴。剩餘松柏映青山。(無異來)

朝餐白石裹舂糧。暮采芳洲杜若香。欲寄身心與明月。送君南浦動蘭槳。(俍亭挺)

夾山因僧問如何是夾山境。師曰。猿抱子歸青嶂里。鳥銜花落碧巖前。

法眼益云。老僧二十年祇作境話會。　浮山遠云。直饒不作境話會。亦未許在。何故。犀因玩月紋生角。像被雷驚花入牙。　瑯玡覺云。且道如今作么生會。良久云。上士遊山水。中人坐竹林。理安問云。大小瑯玡錯過法眼。　黃龍新云。者僧分明問境。法眼因甚不作境會。既不作境會。又作么生會。

【現代漢語翻譯】 現代漢語譯本 『自清兮月自明』。(寧遠地) 『東望望長安』。正值日初出。長安不可見。喜見長安日。(最懶根) 夾山（Jiashan，禪師名）見到船子（Chuanzi，禪師名）之後，道吾（Daowu，禪師名）讓僧人去問：『如何是法身（Dharmakaya，佛的法性身）？』 夾山說：『法身無相。』 僧人問：『如何是法眼（Dharmacaksu，洞察真理的智慧之眼）？』 夾山說：『法眼無瑕。』 僧人回來把這些告訴了道吾，道吾說：『這個傢伙這次才算徹底明白了。』 育王雪云（Yuwang Xueyun，禪師名）說：『三十年前賣牛買馬，三十年後賣馬買牛。』 如果是超出常規的人，決不會在他的話語脈絡里打轉。 明白了嗎？ 法身無相，法眼無瑕。 因風吹火，借水獻花。 絲毫不立，萬別千差。 但看來年二三月，啣泥燕子入誰家。(慈受深) 臭口開來經萬劫，絲毫才動鐵輪隨。 雲收雨散月明夜，翻動江波說向誰。(木庵永) 雪前風勢侵空急，雪后寒光照眼明。 黃葉紛紛如剪綴，剩餘松柏映青山。(無異來) 朝餐白石裹舂糧，暮采芳洲杜若香。 欲寄身心與明月，送君南浦動蘭槳。(俍亭挺) 夾山因為僧人問：『如何是夾山境？』 夾山說：『猿抱子歸青嶂里，鳥銜花落碧巖前。』 法眼益（Fayan Yi，禪師名）說：『老僧二十年只是作境話會。』 浮山遠（Fushan Yuan，禪師名）說：『即使不作境話會，也不允許你通過。』 為什麼呢？ 犀牛因為玩賞月亮而角上生紋，大象因為被雷聲驚嚇而花紋進入牙齒。 瑯玡覺（Langya Jue，禪師名）說：『那麼現在該如何理解呢？』 良久說：『上士遊山水，中人坐竹林。』 理安（Li'an，禪師名）問：『大小瑯玡錯過了法眼。』 黃龍新（Huanglong Xin，禪師名）說：『這個僧人分明是問境，法眼為什麼不作境會？ 既然不作境會，又該如何理解呢？』

【English Translation】 English version 『Self-cleansing, the moon is naturally bright.』 (Ningyuan Di) 『Looking east, gazing at Chang'an.』 It is the moment when the sun first rises. Chang'an cannot be seen. Glad to see the sun of Chang'an. (Zuilangen) After Jiashan (a Chan master) met Chuanzi (a Chan master), Daowu (a Chan master) sent a monk to ask: 『What is Dharmakaya (the Dharma body of the Buddha)?』 Jiashan said: 『Dharmakaya is without form.』 The monk asked: 『What is Dharmacaksu (the eye of Dharma, the wisdom eye that perceives truth)?』 Jiashan said: 『Dharmacaksu is without flaw.』 The monk returned and told Daowu, who said: 『This fellow has finally understood thoroughly this time.』 Yuwang Xueyun (a Chan master) said: 『Thirty years ago, I sold the ox to buy a horse; thirty years later, I sold the horse to buy an ox.』 If one is an unconventional person, he will definitely not revolve within the context of his words. Do you understand? Dharmakaya is without form, Dharmacaksu is without flaw. Using the wind to blow the fire, offering flowers with borrowed water. Not establishing even a thread, myriad differences. Just look in the second or third month of next year, to whose home will the mud-carrying swallows enter? (Cishou Shen) The stinking mouth opens for countless kalpas, the iron wheel follows with the slightest movement. Clouds disperse, rain ceases, the moon is bright at night, who is there to tell when the river waves are stirred? (Mu'an Yong) Before the snow, the wind's force invades the sky urgently; after the snow, the cold light shines brightly. Yellow leaves fall like cut pieces, the remaining pines and cypresses reflect the green mountains. (Wuyi Lai) In the morning, I eat white stones wrapped with pounded grain; in the evening, I gather fragrant du ruo (a kind of herb) on the fragrant isle. I want to entrust my body and mind to the bright moon, sending you off from Nanpu with the moving orchid oars. (Liangting Ting) Jiashan, because a monk asked: 『What is the realm of Jiashan?』 Jiashan said: 『Monkeys embrace their young returning to the green peaks, birds carry flowers falling before the blue cliffs.』 Fayan Yi (a Chan master) said: 『This old monk has only been engaging in discussions about realms for twenty years.』 Fushan Yuan (a Chan master) said: 『Even if you don't engage in discussions about realms, you are still not allowed to pass.』 Why? The rhinoceros grows patterns on its horn from admiring the moon, the elephant has patterns entering its tusks from being startled by thunder. Langya Jue (a Chan master) said: 『Then how should we understand it now?』 After a long silence, he said: 『Superior people travel mountains and waters, mediocre people sit in bamboo forests.』 Li'an (a Chan master) asked: 『Great Langya missed Fayan.』 Huanglong Xin (a Chan master) said: 『This monk is clearly asking about realms, why didn't Fayan engage in discussions about realms? Since he didn't engage in discussions about realms, how should we understand it?』

長憶江南三月里。鷓鴣啼處百花香。　黃龍震云。直饒法眼盡力𨁝跳。也出夾山不得。法眼既出不得。是什麼人出得。乃豎拂子云。須是者老漢始得。　高峰妙云。直饒曏者里會得。見法眼則易。見夾山則難。　蟠龍長云。法眼與么解會。要見夾山直待驢年。

月皎青松鶴夢長。碧霄丹桂掛𦏰羊。巖高壁立千峰雪。石筍生條半夜霜。(投子青)

蚌含明月珠生腹。龍擁深雲雨灑空。莫向平田翻巨浪。直須點點盡朝東。(丹霞淳)

月掛寒松碧嶂深。石人未會雪中吟。從前此曲知音少。鶴唳青霄出鳳林。(枯木成)

古路雪深覆。好山云更遮。雁聲天外急。遊子夜還家。(瞞庵成)

三十年前此地游。木蘭花發院初修。如今再到經行地。樹老無花僧白頭。(鼓山圭)

哭月狂猿攀古樹。嘯風猛虎踞懸崖。人間別有通霄路。不必行從者里來。(中峰本)

萬疊煙巒夜不收。清風拂檻露華幽。半遮半掩穿芳徑。月皎星河澹遠洲。(伴我侶)

玉管吹何處。空留嶺上梅。年來雙白鶴。舞出鳳凰臺。(俍亭挺)

鴛鴦錦繡寸心勞。誰向針邊惜羽毛。獨有官家人富貴。明珠換去作宮袍。(日休窹)

山邊水邊待月明。暫向人間借路行。忽然撞著眼中釘。夜夜抬頭怕

見星。(石藏鐙)

夾山因僧問如何是佛。師曰此位無賓主。曰尋常與什麼人對談。師曰。文殊與吾𢹂水去。普賢猶未折花來。

百丈泐云。在家不會迎賓客。出路方知無主人。花街柳巷皆空過。嗟怨堂中老令公。且道尋常畢竟與什麼人對談。良久云。命坐孤星。日犯歲君。　報恩岳雲。夾山與么答話。可以入佛。不可以入魔。今日有問如何是佛。便云賓主歷然。更問尋常與什麼人對談。便云波旬執劍時相衛。那吒奮臂繞階行。或有個漢出來云。恁么道祇可入魔不可入佛。便輕輕以手擘開眼云。貓。

親言言處幾人知。今古無儔類莫齊。玉馬雪行歸夜半。𦏰羊掛角日沉西。(投子青)

當頭不犯難開口。假借旁來落二三。卓爾混融無向背。西天佛是老瞿曇。(枯木成)

對對珊瑚撐月明。苔青古殿少人行。旌旗柳拂龍蛇動。白玉階前絕令行。(伴我侶)

劫壺空處路難通。野徑云埋曉似封。滿目煙光人寂寂。夜深徒見月朦朧。(尊道啟)

夾山因僧問祖意教意是同是別。師曰。風吹荷葉滿池青。十里行人較一程。

對機有準穿楊箭。問答無殊野水痕。春至幾番寒食雨。仍添碧浪兩三層。(頻吉祥)

夾山上堂。眼不掛戶。意不停玄。直得靈草不生。猶是五天

【現代漢語翻譯】 現代漢語譯本 見星。(石藏鐙)

夾山（Jiashan）因僧人問：『如何是佛？』師父說：『此位無賓主。』僧人說：『尋常與什麼人對談？』師父說：『文殊（Wenshu，智慧的菩薩）與吾攜水去，普賢（Puxian，行愿的菩薩）猶未折花來。』

百丈泐（Baizhang Le）說：『在家不會迎賓客，出路方知無主人。花街柳巷皆空過，嗟怨堂中老令公。』且道尋常畢竟與什麼人對談？良久云：『命坐孤星，日犯歲君。』報恩岳（Baoen Yue）說：『夾山這麼回答，可以入佛，不可以入魔。今日有問如何是佛，便云賓主歷然。更問尋常與什麼人對談，便云波旬（Boshun，魔王）執劍時相衛，那吒（Nezha，佛教護法神）奮臂繞階行。』或有個漢出來云：『恁么道祇可入魔不可入佛。』便輕輕以手擘開眼云：『貓。』

親言言處幾人知，今古無儔類莫齊。玉馬雪行歸夜半，𦏰羊掛角日沉西。(投子青)

當頭不犯難開口，假借旁來落二三。卓爾混融無向背，西天佛是老瞿曇。(枯木成)

對對珊瑚撐月明，苔青古殿少人行。旌旗柳拂龍蛇動，白玉階前絕令行。(伴我侶)

劫壺空處路難通，野徑云埋曉似封。滿目煙光人寂寂，夜深徒見月朦朧。(尊道啟)

夾山因僧問：『祖意教意是同是別？』師父說：『風吹荷葉滿池青，十里行人較一程。』

對機有準穿楊箭，問答無殊野水痕。春至幾番寒食雨，仍添碧浪兩三層。(頻吉祥)

夾山上堂。眼不掛戶，意不停玄。直得靈草不生，猶是五天。

【English Translation】 English version Seeing the Star. (Shi Cang Deng)

A monk asked Jiashan (Jiashan, a Zen master): 'What is Buddha?' The master said, 'In this position, there is no host or guest.' The monk said, 'With whom do you usually converse?' The master said, 'Manjusri (Wenshu, the Bodhisattva of wisdom) goes to fetch water with me, and Samantabhadra (Puxian, the Bodhisattva of practice and vows) has not yet plucked flowers.'

Baizhang Le (Baizhang Le) said, 'At home, one doesn't know how to welcome guests; only when one goes out does one realize there is no host. One passes through pleasure quarters in vain, lamenting the old official in the hall.' Tell me, with whom does one usually converse after all? After a long silence, he said, 'Fate sits on a lonely star, the day offends the year's ruler.' Baoen Yue (Baoen Yue) said, 'Jiashan's answer like that can enter Buddhahood but cannot enter demonhood. If someone asks today, 'What is Buddha?' then say, 'Host and guest are distinct.' If asked further, 'With whom do you usually converse?' then say, 'Mara (Boshun, the demon king) wields his sword to protect me, and Nezha (Nezha, a Buddhist protector deity) brandishes his arms and walks around the steps.' If someone comes out and says, 'Saying it like that, one can only enter demonhood and not Buddhahood,' then gently open your eyes with your hand and say, 'Cat.'

Few know where the true words are spoken, unmatched in ancient and modern times, with no equal. A jade horse walks on snow, returning at midnight; a wild goat hangs its horns as the sun sets in the west. (Touzi Qing)

Directly facing, it's difficult to open your mouth; borrowing from the side, two or three fall. Standing alone, mixed and integrated, with no front or back, the Buddha of the Western Heaven is old Gautama. (Kumu Cheng)

Pairs of corals support the bright moon, few people walk in the mossy ancient hall. Banners and flags flutter in the willows, dragons and snakes move; before the white jade steps, orders are no longer given. (Ban Wo Lv)

The road is difficult to pass where the empty pot of kalpa is, the wild path is buried in clouds, and the dawn seems sealed. The eyes are full of misty light, and people are lonely; deep in the night, one only sees the hazy moon. (Zun Dao Qi)

A monk asked Jiashan, 'Are the meaning of the Patriarch and the meaning of the teachings the same or different?' The master said, 'The wind blows the lotus leaves, filling the pond with green; travelers for ten miles compare one journey.'

Aiming accurately, like an arrow piercing a poplar; questions and answers are no different from traces on wild water. Spring arrives with several Cold Food Festival rains, still adding two or three layers of green waves. (Pin Jixiang)

Jiashan ascends the hall. The eyes do not hang on the door, the mind does not stop at the mysterious. To the point where spiritual grass does not grow, it is still the five heavens.

之位。珠光月魄不是出頭時。此間無老僧。五路頭無阇黎。

熟處難忘老夾山。懸空著架要人攀。有時打落烏紗帽。笑不成兮哭轉難。(頻吉祥)

宗鑒法林卷六十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十一

集云堂　編

大鑒下五世

夾山示眾。百草頭上薦取老僧。鬧市裡識取天子。

雲門偃云。蝦蟆鉆你鼻孔。毒蛇穿你眼睛。且向葛藤里會取。　云峰悅云。雲門與么道。大似和泥脫墼。若無後語。疑殺天下人。今日因行不妨掉臂。乃豎拄杖云。還見雲門么。　保寧勇云。百草頭上分明顯露。為甚不薦。鬧市裡終日相逢。為甚不識。未開眼者且莫錯怪夾山。雖然如是。干保寧什麼事。　云居舜云。古人與么。實為慈悲。且作么生是鬧市門頭天子。會么。愁人莫向愁人說。說向愁人愁殺人。又舉了云。我則不然。婦搖機軋軋。兒弄口喎喎。　徑山杲云。夾山垛生招箭。雲門認賊為子。雖然如是。知恩者少。負恩者多。　天寧琦云。百草頭薦阿誰。鬧市裡識什麼。　仰山欽云。與么說話。正是妄認前塵分別影事。若是端拱垂衣孤峰獨宿。未夢見在。諸人要見夾山么。豎拂子云。一狀領過。　佛川義云。大小妙喜錯判不少。野山今日翻

【現代漢語翻譯】 之位。珠光月魄不是出頭時。此間無老僧。五路頭無阇黎（梵語：Acharya，意為導師）。

熟處難忘老夾山（人名）。懸空著架要人攀。有時打落烏紗帽。笑不成兮哭轉難。(頻吉祥)

宗鑒法林卷六十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十一

集云堂　編

大鑒下五世

夾山（人名）示眾。百草頭上薦取老僧。鬧市裡識取天子。

雲門偃（人名）云。蝦蟆鉆你鼻孔。毒蛇穿你眼睛。且向葛藤里會取。　云峰悅（人名）云。雲門（人名）與么道。大似和泥脫墼。若無後語。疑殺天下人。今日因行不妨掉臂。乃豎拄杖云。還見雲門（人名）么。　保寧勇（人名）云。百草頭上分明顯露。為甚不薦。鬧市裡終日相逢。為甚不識。未開眼者且莫錯怪夾山（人名）。雖然如是。干保寧（人名）什麼事。　云居舜（人名）云。古人與么。實為慈悲。且作么生是鬧市門頭天子。會么。愁人莫向愁人說。說向愁人愁殺人。又舉了云。我則不然。婦搖機軋軋。兒弄口喎喎。　徑山杲（人名）云。夾山（人名）垛生招箭。雲門（人名）認賊為子。雖然如是。知恩者少。負恩者多。　天寧琦（人名）云。百草頭薦阿誰。鬧市裡識什麼。　仰山欽（人名）云。與么說話。正是妄認前塵分別影事。若是端拱垂衣孤峰獨宿。未夢見在。諸人要見夾山（人名）么。豎拂子云。一狀領過。　佛川義（人名）云。大小妙喜（人名）錯判不少。野山今日翻

【English Translation】 Position. 'The pearly light and lunar essence are not the time to come forward.' Here there is no old monk. At the five crossroads, there is no Acharya (Sanskrit: Acharya, meaning teacher).

'It's hard to forget old Jiashan (person's name) in familiar places. Setting up a frame in the air requires people to climb. Sometimes knocking off the black gauze hat, it's harder to cry than to laugh.' (Pin Jixiang)

Zongjian Falin, Volume Sixty Wan Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume Sixty-One

Compiled by Jiyun Hall

Fifth Generation under Dajian

Jiashan (person's name) addressed the assembly: 'Recommend an old monk on top of every blade of grass. Recognize the Son of Heaven in the bustling marketplace.'

Yunmen Yan (person's name) said: 'A toad drills into your nostrils. A venomous snake pierces your eyes. You should understand this within the tangled vines.' Yunfeng Yue (person's name) said: 'Yunmen (person's name) speaks like molding mud and removing the brick form. If there are no further words, it will confuse everyone. Today, taking a walk, it doesn't hurt to swing your arms.' Then he raised his staff and said, 'Do you still see Yunmen (person's name)?' Baoning Yong (person's name) said: 'It is clearly revealed on top of every blade of grass. Why not recommend it? We meet all day long in the bustling marketplace. Why not recognize it? Those who haven't opened their eyes shouldn't blame Jiashan (person's name). Although it is so, what does it have to do with Baoning (person's name)?' Yunju Shun (person's name) said: 'The ancients were truly compassionate in this way. But how is the Son of Heaven at the gate of the bustling marketplace? Do you understand? A sorrowful person should not speak to another sorrowful person, for speaking to a sorrowful person will kill them with sorrow.' Then he cited, 'I am not like that. The woman shakes the loom, clack clack. The child babbles, wa wa.' Jingshan Gao (person's name) said: 'Jiashan (person's name) piles up to provoke arrows. Yunmen (person's name) recognizes a thief as his son. Although it is so, few know gratitude, and many are ungrateful.' Tianning Qi (person's name) said: 'Who is recommended on top of every blade of grass? What is recognized in the bustling marketplace?' Yangshan Qin (person's name) said: 'Speaking like this is precisely falsely recognizing the shadows of past dust and discrimination. If it is solitary dwelling on a lonely peak with hands clasped and robes hanging down, you haven't dreamed of it yet. Do you all want to see Jiashan (person's name)?' He raised his whisk and said, 'I'll take the blame for it all.' Fochuan Yi (person's name) said: 'Great Miaoxi (person's name) has made many wrong judgments. Yeshan overturns it today.'

案去也。雲門垛生招箭。夾山認賊為子。我與么道。也是空費口唇皮。何也。不見道知恩者少。負恩者多。　崇先奇云。夾山好事不如無。雲門禍不單行。雖然如是。駕與青龍不解騎。又爭怪得山僧。

夾山示眾。目前無法。意在目前。不是目前法。非耳目之所到。

天童覺云。夾山老子解開布袋。將差珍異寶撒向諸人面前了也。正當恁么時又作么生。路不拾遺。君子稱美。

九轉靈丹難卻易。一錘便當易還難。相逢話盡壺中事。重把仙書仔細看。(長靈卓)

年來萬事總消磨。老去閑添白髮多。道泰不傳天子令。時清休唱太平歌。(竹庵圭)

癡人面前休說夢。生鐵團上須有縫。明明說與卻佯聾。祇管外邊閑打鬨。(妙喜杲)

直下會來猶未是。才生分別轉誵訛。休將支遁池中鶴。喚作山陰道士鵝。(愚庵及)

握不成團撥不開。德云幾度下崔嵬。有時行到海南岸。密密還從舊路回。(最庵印)

曾上華亭釣月舟。當陽重敘十年愁。如今觸處還同見。鷺宿寒汀點點秋。(幻寄庭)

曹娥江里失卻鏡。西子湖心撈得月。走入廣寒問素娟。卻云湘女淚成血。(龍池珍)

夾山示眾。我二十年住山。未嘗舉著宗門中事。有僧便問。承和尚有言。二十年住此

山未曾舉著宗門中事是否。師曰是。僧便掀倒禪床。師休去。明日普請掘一坑。令侍者請昨日問話僧至。師曰老僧二十年說無義語。請上座打殺老僧埋向坑裡便請。若不打殺老僧。上座自著打殺埋向坑裡始得。其僧歸堂。束裝潛去。

昭覺勤云。夾山濁時頭尾皆濁。者僧清時始終俱清。後人不會。盡道者僧怕被打殺潛然而去。殊不知綿里有針。者僧好即好。祇是少一轉語。待道若不打殺老僧。上座自著打殺埋向坑中始得。祇近前兩手擘開眼云。貓。　中峰本云。者僧始則攙旗奪鼓。終則詐敗佯輸。夾山雖有添兵減灶之謀。怎奈腳跟下泥深三尺。　敬畏空云。夾山掘坑不曾埋卻者僧。卻自埋卻了也。　天井新云。者僧若不潛去。好與夾山一坑埋卻。　法林音云。者僧縱然潛去。早與夾山一坑埋卻。

夾山因僧問。會處即不問。不會處請師一言。師曰。戶掛凋林。影中辨取。

威音那畔不能行。撒手還家懶問程。寢殿無人空寂歷。滿窗惟有月虛明。(丹霞淳)

夾山因虎頭上座參。師問甚處來。曰湖南來。師曰曾到石霜么。曰要路經過怎得不到。師曰承聞石霜有毬子話是否。曰和尚也須急著眼。師曰作么生是毬子。曰跳不出。師曰作么生是毬杖。曰沒手足。師曰。老僧不曾與阇黎相識。出去。

【現代漢語翻譯】 現代漢語譯本： 僧人問夾山（Jiashan，禪師名號）：『山未曾舉著宗門中事是否？』（您是否曾經提倡過宗門的宗旨？）夾山回答：『是。』僧人便掀翻了禪床。夾山沒有進一步行動。第二天，夾山安排大眾普請（Pǔqǐng，指寺院集體勞作），挖了一個坑。然後讓侍者請昨天問話的僧人過來。夾山說：『老僧二十年來說的都是沒有意義的話。請上座（Shàngzuò，對資深僧人的尊稱）打殺老僧，然後把我埋到坑裡，這樣才可以。如果上座不打殺老僧，上座自己就要被打殺，然後被埋到坑裡。』那個僧人回到僧堂，收拾行李悄悄地離開了。

昭覺勤（Zhāojué Qín，禪師名號）說：『夾山渾濁的時候，從頭到尾都是渾濁的。這個僧人清醒的時候，始終都是清醒的。後人不能理解，都說這個僧人是害怕被打殺才悄悄離開的。卻不知道綿裡藏針。這個僧人好是好，只是少了一句轉語。』如果當時他說：『若不打殺老僧，上座自著打殺埋向坑中始得。』就應該走上前去，兩手擘開眼睛說：『貓！』

中峰本（Zhōngfēng Běn，禪師名號）說：『這個僧人開始的時候是搶旗奪鼓，最終卻是裝作失敗投降。夾山雖然有添兵減灶的計謀，怎奈腳跟下泥深三尺。』

敬畏空（Jìngwèi Kōng，禪師名號）說：『夾山挖坑，沒有埋掉那個僧人，卻把自己埋掉了。』

天井新（Tiānjǐng Xīn，禪師名號）說：『那個僧人如果不悄悄離開，最好和夾山一起埋到坑裡。』

法林音（Fǎlín Yīn，禪師名號）說：『那個僧人縱然悄悄離開，也早就和夾山一起埋到坑裡了。』

夾山因為有僧人問：『會處即不問，不會處請師一言。』（領會的地方就不問了，不領會的地方請老師說一句。）夾山說：『戶掛凋林，影中辨取。』（門上掛著凋零的樹林，在樹影中辨別。）

威音（Wēiyīn，佛名）那畔不能行，撒手還家懶問程。寢殿無人空寂歷，滿窗惟有月虛明。（丹霞淳（Dānxiá Chún，禪師名號））

夾山因為虎頭上座（Hǔtóu Shàngzuò，僧人名號）來參拜。夾山問：『甚處來？』（從哪裡來？）回答說：『湖南來。』夾山問：『曾到石霜么？』（曾經到過石霜（Shíshuāng，地名）嗎？）回答說：『要路經過怎得不到？』（重要的路經過，怎麼可能不到？）夾山說：『承聞石霜有毬子話是否？』（聽說石霜有關於毬子（qiúzi，球）的話，是這樣嗎？）回答說：『和尚也須急著眼。』（和尚您也需要趕緊看清楚。）夾山問：『作么生是毬子？』（什麼是毬子？）回答說：『跳不出。』（跳不出去。）夾山問：『作么生是毬杖？』（什麼是毬杖（qiúzhàng，球桿）？）回答說：『沒手足。』（沒有手腳。）夾山說：『老僧不曾與阇黎（shélí，梵語，意為學僧）相識，出去。』（老僧不認識你這位學僧，出去吧。）

【English Translation】 English version: A monk asked Jiashan (Jiashan, a Zen master's title): 'Has the mountain ever upheld the affairs of the Zen school?' (Have you ever promoted the tenets of the Zen school?) Jiashan replied: 'Yes.' The monk then overturned the Zen meditation platform. Jiashan took no further action. The next day, Jiashan arranged for a general labor (Pǔqǐng, referring to collective work in the monastery), digging a pit. Then he had the attendant invite the monk who had asked the question yesterday to come. Jiashan said: 'This old monk has been speaking meaningless words for twenty years. Please, venerable monk (Shàngzuò, a respectful term for senior monks), strike and kill this old monk, and then bury me in the pit, only then it is right. If the venerable monk does not strike and kill this old monk, the venerable monk himself must be struck and killed, and then be buried in the pit.' That monk returned to the monks' hall, packed his bags, and quietly left.

Zhaojue Qin (Zhāojué Qín, a Zen master's title) said: 'When Jiashan is turbid, he is turbid from beginning to end. When this monk is clear, he is clear from beginning to end. Later people cannot understand, and all say that this monk was afraid of being struck and killed, so he quietly left. But they do not know that there is a needle hidden in the cotton. This monk is good, but he is just missing a turning phrase.' If at that time he had said: 'If you do not strike and kill this old monk, the venerable monk himself must be struck and killed and buried in the pit,' he should have stepped forward, opened his eyes wide with both hands, and said: 'Cat!'

Zhongfeng Ben (Zhōngfēng Běn, a Zen master's title) said: 'This monk initially seized the flag and captured the drum, but ultimately pretended to be defeated and surrendered. Although Jiashan had the strategy of adding troops and reducing stoves, alas, the mud under his feet was three feet deep.'

Jingwei Kong (Jìngwèi Kōng, a Zen master's title) said: 'Jiashan dug a pit, but did not bury that monk, but buried himself instead.'

Tianjing Xin (Tiānjǐng Xīn, a Zen master's title) said: 'If that monk had not quietly left, it would have been best to bury him and Jiashan together in the pit.'

Falin Yin (Fǎlín Yīn, a Zen master's title) said: 'Even if that monk quietly left, he had already been buried in the pit with Jiashan.'

Jiashan, because a monk asked: 'I do not ask where I understand, but I ask the teacher for a word where I do not understand.' (I won't ask where I understand, but please, teacher, say a word where I don't understand.) Jiashan said: 'A withered forest hangs on the door, discern it in the shadow.' (A withered forest hangs on the door, discern it in the shadow.)

One cannot walk on the other side of Weiyin (Wēiyīn, a Buddha's name), letting go of everything, I lazily ask about the journey home. The sleeping palace is empty and desolate, only the bright moon fills the window. (Danxia Chun (Dānxiá Chún, a Zen master's title))

Jiashan, because the Venerable Hutou (Hǔtóu Shàngzuò, a monk's name) came to pay respects. Jiashan asked: 'Where do you come from?' He replied: 'From Hunan.' Jiashan asked: 'Have you ever been to Shishuang?' (Shíshuāng, a place name) He replied: 'How could I not pass through the main road?' Jiashan said: 'I heard that Shishuang has words about the ball, is that so?' He replied: 'The monk must also quickly open his eyes.' Jiashan asked: 'What is the ball?' He replied: 'Cannot jump out.' Jiashan asked: 'What is the ball stick?' (qiúzhàng, a cue) He replied: 'No hands or feet.' Jiashan said: 'This old monk does not know you, Shélí (shélí, Sanskrit, meaning a student monk), get out.'

翠峰顯云。親見者僧從石霜來。夾山因甚道不相識。　智海逸云。夾山恁么道。是肯者僧不肯者僧。若辨得出。許你具擇法眼。　徑山䇿云。入虎穴者不畏死。登危竿者不怕險。者僧要路經過。夾山因茲落草。檢點將來。未免如貓弄鼠涂毒。若作夾山。待他道和尚也須急著眼。即和聲打出。且向道凈地上不要放屙。還知么。傷鱉恕龜。殺活由我。

夾山次日又升座曰。昨日新到在么。頭出應諾。師曰。目前無法。意在目前。不是目前法。非耳目之所到。曰。今日雖問。要且不是。師曰。片月難明。非關天地。曰。莫𡱰沸。便作掀禪床勢。師曰。且緩緩。虧著上座什麼處。頭豎起拳曰。目前還著得者個么。師曰作家作家。頭又作掀禪床勢。師曰。大眾看者一員戰將。若是門庭佈列。山僧不如它。若據入理深談。也較山僧一級地。

東禪岳雲。夾山口吹無孔笛。手提氈拍板。大家唱云。去年梅。今年柳。顏色馨香依舊。是何曲調。曲終人不見。江上數峰青。

夾山嘗遣一小師遍游禪剎。殊無趣向。及聞師道遠播。乃回省覲曰。和尚有如許奇特事。何不早向某甲道。師曰。汝蒸飯時吾爲著火。汝行益時吾為展缽。甚處是孤負汝處。小師因而有省。

汝蒸飯時吾著火。汝行益時吾展𥁊。尋常恁

【現代漢語翻譯】 現代漢語譯本 翠峰顯云（地名，人名）。親眼見到這件事的僧人是從石霜（地名）來的。夾山（人名）為什麼說不認識他？ 智海逸云（人名，地名）。夾山（人名）這麼說，是認可這個僧人還是不認可這個僧人？如果能辨別出來，就認可你具有選擇佛法的慧眼。 徑山䇿云（人名，地名）。進入虎穴的人不畏懼死亡，登上危險高竿的人不怕危險。這個僧人是重要路口經過的人。夾山（人名）因此隱退。仔細檢查起來，也免不了像貓戲弄老鼠一樣，暗藏毒害。如果我是夾山（人名），等他說『和尚你也需要著急用眼』的時候，就立刻大聲打出去。並且告訴他，乾淨的地方不要隨地大小便。知道嗎？傷害甲魚是爲了寬恕烏龜，殺與活都由我決定。 夾山（人名）第二天又升座說：『昨天新來的僧人在嗎？』僧人出來應答。夾山（人名）說：『眼前沒有法，意念就在眼前。不是眼前的法，不是耳目所能達到的。』僧人說：『今天雖然問，但終究不是。』夾山（人名）說：『一片月亮難以照亮，無關天地。』僧人說：『不要吵鬧！』便做出掀翻禪床的姿勢。夾山（人名）說：『且慢，虧欠了上座什麼地方？』僧人豎起拳頭說：『眼前還能用得上這個嗎？』夾山（人名）說：『是行家，是行家。』僧人又做出掀翻禪床的姿勢。夾山（人名）說：『大家看這位戰將。如果是門庭佈置，我不如他。如果根據深入的道理來談，也比我高一級。』 東禪岳雲（人名，地名）。夾山（人名）口吹沒有孔的笛子，手拿氈做的拍板。大家唱道：『去年的梅花，今年的柳樹，顏色和香味依舊。』這是什麼曲調？曲終人不見，江上幾座山峰青翠。 夾山（人名）曾經派一個小和尚遍游各個禪寺，但小和尚沒有什麼興趣。等到聽說夾山（人名）的道法遠播，才回來拜見說：『和尚有這麼多奇特的事情，為什麼不早點告訴我？』夾山（人名）說：『你蒸飯的時候我為你燒火，你乞食的時候我為你展開缽，哪裡虧待了你？』小和尚因此有所領悟。 你蒸飯的時候我為你燒火，你乞食的時候我為你展開缽。平常就是這樣。

【English Translation】 English version Cuifeng Xianyun (place name, person's name). The monk who witnessed this came from Shishuang (place name). Why did Jiashan (person's name) say he didn't know him? Zhihai Yiyun (person's name, place name). Jiashan (person's name) said that, is he acknowledging this monk or not? If you can discern it, you are acknowledged to have the wisdom eye to choose the Dharma. Jingshan Ce Yun (person's name, place name). He who enters the tiger's den does not fear death, and he who climbs a dangerous pole is not afraid of danger. This monk is someone who passed through an important road. Jiashan (person's name) therefore retreated. Upon careful inspection, it is inevitable that it is like a cat playing with a mouse, hiding poison. If I were Jiashan (person's name), when he says 'Venerable monk, you also need to be quick-eyed,' I would immediately strike him out loudly. And tell him, do not defecate anywhere on clean ground. Do you know? Harming turtles to forgive tortoises, killing and life are up to me. The next day, Jiashan (person's name) ascended the seat again and said, 'Is the newly arrived monk from yesterday here?' The monk came out and answered. Jiashan (person's name) said, 'There is no Dharma before the eyes, the intention is before the eyes. It is not the Dharma before the eyes, it is not what the ears and eyes can reach.' The monk said, 'Although you ask today, it is ultimately not.' Jiashan (person's name) said, 'A single moon is difficult to illuminate, it is not related to heaven and earth.' The monk said, 'Don't make noise!' and made a gesture of overturning the Zen bed. Jiashan (person's name) said, 'Wait a moment, what have I failed you in?' The monk raised his fist and said, 'Can this still be used before the eyes?' Jiashan (person's name) said, 'He is an expert, he is an expert.' The monk made a gesture of overturning the Zen bed again. Jiashan (person's name) said, 'Everyone, look at this warrior. If it is the arrangement of the gate, I am not as good as him. If we talk according to deep principles, he is also one level higher than me.' Dongchan Yueyun (person's name, place name). Jiashan (person's name) blows a flute without holes, and holds a felt clapper in his hand. Everyone sings: 'Last year's plum blossoms, this year's willows, the color and fragrance are still the same.' What tune is this? At the end of the song, the person is not seen, and several peaks on the river are green. Jiashan (person's name) once sent a young monk to travel to various Zen monasteries, but the young monk had no interest. When he heard that Jiashan's (person's name) Dharma was widely spread, he returned to pay his respects and said, 'Venerable monk, you have so many wonderful things, why didn't you tell me earlier?' Jiashan (person's name) said, 'When you steam rice, I light the fire for you, and when you beg for food, I unfold the bowl for you. Where have I failed you?' The young monk thus had some understanding. When you steam rice, I light the fire for you, and when you beg for food, I unfold the bowl for you. It is usually like this.

么老婆心。自是你儂機不活。機若活。夾山本無奇特事。百川倒流鬧聒聒。(癡絕沖)

夾山問黃山月輪。子是甚處人。曰閩中人。師曰還識老僧么。曰還識學人么。師曰。不然。且還老僧草鞋錢。然後老僧還子廬陵米價。曰。恁么則不識和尚也。未審廬陵米作么價。師曰。真獅子兒。善能哮㖃。

天奇瑞雲。神之通也。虎穴魔宮無不自在。用之妙也。天涯海角有何障蔽。縱之星布高穹。奪之風捲殘。云自古明槍易躲。至今暗箭難防。鼷口鼠食。人不覺疼。若人會得。八表橫行。　大珠○云。看他作家相見。機鋒相拄。唱愈高和愈峻。八面玲瓏何等自在。雖然。還知者僧暗傷毒箭處么。　祖燈紹云。金針密運。就中不犯鋒铓。還它夾山。建立不愧玉線。橫抽袖裡渾忘斷續。須是月公。展托無違可謂作家。相見不屑呈戈舞鉞。惜乎末後被夾山暗裡金鎞。至今毒入骨髓。當時待道真獅子兒善能哮吼。便與掀倒禪床拂袖便出。非惟坐斷夾山舌頭。亦見師資有據。

夾山普請次。維那命佛日送茶。日曰某甲祇為佛法來。不為送茶來。那曰和尚令請上座。日曰和尚即得。乃將茶去作務處。見師遂撼茶碗作聲。師不顧。日曰。釅茶三五碗。意在钁頭邊。師曰。瓶有傾茶勢。籃中幾個甌。日曰。瓶有傾茶勢。籃中

【現代漢語翻譯】 現代漢語譯本： 什麼叫做老婆心切？就是你儂我儂的機鋒不靈活。機鋒如果靈活，夾山就沒有什麼奇特的事情，百川倒流，喧鬧聒噪。（癡絕沖）

夾山問黃山月輪（僧人法號）：『你是哪裡人？』回答說：『閩中人。』夾山說：『還認識老僧嗎？』回答說：『還認識學人嗎？』夾山說：『不對。先還老僧的草鞋錢，然後老僧還你的廬陵米價。』回答說：『這樣說就不認識和尚了。』未審廬陵的米是什麼價錢？夾山說：『真是獅子兒，善於吼叫。』

天奇瑞雲（僧人法號）說：神通是神妙的通達。虎穴魔宮無不自在。妙用在於，天涯海角有什麼障礙遮蔽？縱放時像星星佈滿高空，奪取時像風捲殘雲。自古以來明槍容易躲避，至今暗箭難以防備。鼷鼠咬人，人不覺得疼痛。如果有人會得此理，就能八表橫行。

大珠（僧人法號）說：看他們作家相見，機鋒相對，唱得越高，和得越峻，八面玲瓏，何等自在。雖然如此，還知道老僧暗中傷人的毒箭在哪裡嗎？

祖燈紹（僧人法號）說：金針密運，其中不犯鋒芒。還給夾山，建立不愧玉線。橫抽袖裡，渾然忘卻斷續。必須是月公（僧人法號），展托無違，才可稱作家。相見時不屑於呈戈舞鉞。可惜最後被夾山暗裡金鎞所傷，至今毒入骨髓。當時如果待他說『真是獅子兒，善於吼叫』，便與掀倒禪床，拂袖便出，非但坐斷夾山舌頭，也可見師資有據。

夾山（地名，也指此地的寺廟）普請（指寺院集體勞作）時，維那（寺院職務，負責僧眾事務）命令佛日（僧人法號）送茶。佛日說：『我只是爲了佛法而來，不是爲了送茶而來。』維那說：『和尚命令請上座。』佛日說：『和尚自己去。』於是將茶送到作務處，見到夾山，就搖動茶碗作聲。夾山不理睬。佛日說：『釅茶三五碗，意在钁頭邊。』夾山說：『瓶有傾茶的姿勢，籃中有幾個茶甌？』佛日說：『瓶有傾茶的姿勢，籃中……』

【English Translation】 English version: What is called 'an old woman's heart'? It's when the exchange between you and me is not lively. If the exchange is lively, then there would be nothing special about Jiashan, and the hundred rivers would flow backward, noisy and clamorous. (Chi Jue Chong)

Jiashan asked Huangshan Yuelun (a monk's dharma name): 'Where are you from?' He replied: 'From Minzhong.' The master said: 'Do you recognize this old monk?' He replied: 'Do you recognize the student?' The master said: 'No. First return the old monk's straw sandal money, and then the old monk will return your Luling rice price.' He replied: 'If that's the case, then I don't recognize the monk.' I wonder what the price of rice is in Luling? The master said: 'Truly a lion's cub, skilled at roaring.'

Tianqi Ruiyun (a monk's dharma name) said: 'Spiritual power is the wonderful attainment of understanding. There is no place, even in tiger dens and demon palaces, where one is not at ease. The wonder of its use lies in the fact that there are no obstacles or barriers, even at the ends of the earth. When released, it is like stars scattered across the high sky; when seized, it is like wind sweeping away the remaining clouds. Since ancient times, it has been easy to dodge a visible spear, but to this day, it is difficult to guard against a hidden arrow. A shrew's bite does not cause pain. If one understands this principle, one can roam freely in all directions.'

Dazhu (a monk's dharma name) said: 'Look at how the masters meet, exchanging sharp retorts, the higher the singing, the steeper the harmony, how free and at ease in all directions. However, do you know where the old monk's hidden poisonous arrow is?'

Zudeng Shao (a monk's dharma name) said: 'The golden needle is secretly operated, without offending the sharp edge. Return it to Jiashan, the establishment is worthy of the jade thread. Drawing it horizontally from the sleeve, one completely forgets the continuity. It must be Yuegong (a monk's dharma name), whose presentation is without violation, to be called a master. When meeting, one does not bother to present spears and dance with axes. It is a pity that in the end, he was secretly wounded by Jiashan's golden hairpin, and to this day, the poison has entered the bone marrow. At that time, if he had waited for him to say 'Truly a lion's cub, skilled at roaring,' he would have overturned the meditation bed, brushed his sleeves and left, not only cutting off Jiashan's tongue, but also showing that the teacher and disciple had a basis.'

When Jiashan (place name, also refers to the temple in this place) was doing universal labor, the director (temple position, responsible for monastic affairs) ordered Fori (a monk's dharma name) to deliver tea. Fori said: 'I only came for the Dharma, not to deliver tea.' The director said: 'The abbot ordered you to invite the senior monks.' Fori said: 'The abbot can go himself.' So he took the tea to the work area, saw Jiashan, and shook the teacup to make a sound. Jiashan ignored him. Fori said: 'Three or five bowls of strong tea, the intention is at the side of the hoe.' Jiashan said: 'The bottle has the posture of pouring tea, how many cups are in the basket?' Fori said: 'The bottle has the posture of pouring tea, in the basket...'

無一甌。便傾茶。大眾俱以目視之。日曰。大眾鶴望。乞師一言。師曰。路逢死蛇莫打殺。無底籃子盛將歸。日曰。手執夜明符。幾個知天曉。師召大眾。已有人也。歸去來。乃住普請。

萬安嚴云。明自己。逞峻機。𡾟𡽗崖頭別行活路。辨龍蛇。擒虎兕。毒藥叢中卻與醍醐。方能似函得蓋如芥投針。此是夾山當年一賓一主道合處。山僧又作么生。途中若遇仙陀客。莫使黃金鑄子期。

路逢死蛇莫打殺。無底籃子須飏下。往往事從閑話生。莫將閑話為閑話。(樸翁铦)

擔板漢。沒拘束。餓死首陽山。誓不食周粟。(虛堂愚)

夾山上堂。行不越戶。穴不棲巢。目不顧它位里。腳不蹋它位里。六戶不掩。四衢無蹤。學不停午。意不立玄。千劫眼不借舌頭底。萬劫舌頭不顧眼中明。峻機不假鋒铓。若到者里。有個甚麼事。竿頭絲線從君弄。不犯清波意自殊。

月沉碧海龍非隱。霧鎖蒼梧鳳不知。劫外森森無影木。垂陰自有未萌枝。(丹霞淳)

夾山因僧問如何是相似句。師曰。荷葉團團團似鏡。菱角尖尖尖似錐。還會么。曰不會。師曰。風吹柳絮毛毬走。雨打梨花蛺蜨飛。

仰山欽云。大小夾山雖然不負來機。怎奈被者僧勘破。仰山不然。如何是相似句。荷葉團團團似鏡。

【現代漢語翻譯】 現代漢語譯本 無一甌（沒有一個茶碗）。便傾茶（就倒茶）。大眾俱以目視之（大家都看著他）。日曰（日[禪師名]說）。大眾鶴望（大家像鶴一樣伸長脖子盼望）。乞師一言（請老師說一句）。師曰（老師說）。路逢死蛇莫打殺（路上遇到死蛇不要打死）。無底籃子盛將歸（用沒有底的籃子裝回家）。日曰（日[禪師名]說）。手執夜明符（手裡拿著夜明符）。幾個知天曉（有幾個人知道天亮了）。師召大眾（老師叫大家）。已有人也（已經有人明白了）。歸去來（回去吧）。乃住普請（於是停止了普請[指集體勞作]）。

萬安嚴云（萬安嚴[禪師名]說）。明自己（明白自己）。逞峻機（展現高峻的機鋒）。𡾟𡽗崖頭別行活路（在陡峭的懸崖上另闢生路）。辨龍蛇（辨別龍蛇）。擒虎兕（擒拿老虎和犀牛）。毒藥叢中卻與醍醐（在毒藥叢中卻給予醍醐[比喻甘美的佛法]）。方能似函得蓋如芥投針（才能像盒子蓋住東西一樣，像芥子投入針孔一樣恰到好處）。此是夾山當年一賓一主道合處（這是當年夾山[禪師名]一賓一主，師徒二人，道義相合的地方）。山僧又作么生（老衲又該如何做呢）。途中若遇仙陀客（途中如果遇到仙陀[指有才華的人]）。莫使黃金鑄子期（不要用黃金來鑄造子期[比喻知音]）。

路逢死蛇莫打殺（路上遇到死蛇不要打死）。無底籃子須飏下（沒有底的籃子要揚起來）。往往事從閑話生（往往事情是從閑話中產生的）。莫將閑話為閑話（不要把閑話當作閑話）。(樸翁铦)

擔板漢（死腦筋的人）。沒拘束（沒有約束）。餓死首陽山（餓死在首陽山）。誓不食周粟（發誓不吃周朝的糧食）。(虛堂愚)

夾山上堂（夾山[禪師名]上堂說法）。行不越戶（行動不超出門戶）。穴不棲巢（棲身不在鳥巢）。目不顧它位里（眼睛不看其他地方）。腳不蹋它位里（腳不踏其他地方）。六戶不掩（六扇門不關閉）。四衢無蹤（四通八達的道路上沒有軌跡）。學不停午（學習不停歇）。意不立玄（心意不執著于玄妙）。千劫眼不借舌頭底（千劫以來眼睛不借助舌頭）。萬劫舌頭不顧眼中明（萬劫以來舌頭不顧及眼睛的明亮）。峻機不假鋒铓（高峻的機鋒不需要鋒利的刀刃）。若到者里（如果到了這裡）。有個甚麼事（有什麼事呢）。竿頭絲線從君弄（竿頭上的絲線任你擺弄）。不犯清波意自殊（不觸犯清澈的波浪，意境自然不同）。

月沉碧海龍非隱（月亮沉入碧海，龍並非隱藏）。霧鎖蒼梧鳳不知（霧氣籠罩蒼梧山，鳳凰也不知道）。劫外森森無影木（劫外高聳的沒有影子的樹木）。垂陰自有未萌枝（垂下的陰影自有尚未萌發的樹枝）。(丹霞淳)

夾山因僧問如何是相似句（夾山[禪師名]因為有僧人問什麼是相似句）。師曰（老師說）。荷葉團團團似鏡（荷葉圓圓的像鏡子）。菱角尖尖尖似錐（菱角尖尖的像錐子）。還會么（明白了嗎）。曰不會（說不明白）。師曰（老師說）。風吹柳絮毛毬走（風吹柳絮像毛球滾動）。雨打梨花蛺蜨飛（雨打梨花像蝴蝶飛舞）。

仰山欽云（仰山欽[禪師名]說）。大小夾山雖然不負來機（夾山[禪師名]雖然沒有辜負來者的機鋒）。怎奈被者僧勘破（怎奈被那個僧人看破了）。仰山不然（仰山不這樣認為）。如何是相似句（什麼是相似句）。荷葉團團團似鏡（荷葉圓圓的像鏡子）。

【English Translation】 English version Without a single 'ou' (tea bowl), he immediately pours the tea. The assembly all gaze at him. Ri (Zen master's name) says, 'The assembly cranes its necks in anticipation. I beg the teacher for a word.' The teacher says, 'If you meet a dead snake on the road, do not kill it. Take it home in a bottomless basket.' Ri (Zen master's name) says, 'Holding a luminous talisman in hand, how many know when dawn breaks?' The teacher calls to the assembly, 'There is already someone who understands. Go back now.' Then he stops the 'puqing' (collective labor).

Wan'an Yan (Zen master's name) says, 'Understand yourself. Display lofty wit. On a precipitous cliff, find a separate path to life. Discern dragons and snakes. Capture tigers and rhinoceroses. In a thicket of poison, offer ambrosia. Only then can you be like a box fitting its lid, like a mustard seed entering a needle's eye. This is where, in the past, Jiashan (Zen master's name) and his guest and host were in accord. How should this mountain monk act? If you meet a 'Xiantuo' (talented person) on the road, do not use gold to cast a Ziqi (a close friend who understands you).'

'If you meet a dead snake on the road, do not kill it. You must toss up the bottomless basket. Often, things arise from idle talk. Do not treat idle talk as idle talk.' (Pu Weng Xian)

'A stubborn person, without restraint, starves to death on Shouyang Mountain, vowing not to eat the grain of Zhou.' (Xu Tang Yu)

Jiashan (Zen master's name) ascends the hall to preach. 'Walking, he does not cross the threshold. Dwelling, he does not nest in a tree. His eyes do not look at other places. His feet do not step in other places. The six doors are not closed. There are no traces on the four crossroads. Learning does not stop at noon. The mind does not establish the mysterious. For thousands of kalpas, the eyes do not borrow from the tongue. For myriad kalpas, the tongue does not heed the brightness in the eyes. Lofty wit does not require sharp blades. If you arrive here, what is the matter? Let you play with the silk thread on the pole, without disturbing the clear waves, the meaning is naturally different.'

'The moon sinks into the blue sea, but the dragon is not hidden. Mist locks Mount Cangwu, but the phoenix does not know. Beyond the kalpa, the shadowless trees stand tall. The overhanging shade has branches that have not yet sprouted.' (Danxia Chun)

Jiashan (Zen master's name), because a monk asked, 'What is a similar phrase?' The teacher said, 'The lotus leaves are round, round like mirrors. The water chestnuts are pointed, pointed like awls. Do you understand?' The monk said, 'I do not understand.' The teacher said, 'The wind blows the willow catkins, like wool balls rolling. The rain beats the pear blossoms, like butterflies flying.'

Yangshan Qin (Zen master's name) said, 'Although both Jiashan (Zen master's name) did not fail the incoming opportunity, how unfortunate that the monk saw through it.' Yangshan does not think so. 'What is a similar phrase? The lotus leaves are round, round like mirrors.'

菱角尖尖尖似錐。學人不會。風吹柳絮毛毬走。雨打梨花蛺蜨飛。終是別些子。　天寧琦云。夾山與么答話。恰似夾竹桃花錦上鋪花。祇是未曾點著本分事在。今日有問如何是相似句。向道。毋將支遁鶴。喚作右軍鵝。　語浪谞云。山僧即不然。設有問如何是相似句。但向他道。沙囊掛壁休思飯。弓影沉杯莫認蛇。

夾山會下有一僧到石霜。入門便道不審。霜曰不必阇梨。僧曰與么則珍重便去。又到巖頭。入門便道不審。頭乃噓兩噓。僧曰與么則珍重。才回步。頭曰。雖是後生。亦能管帶。其僧歸舉似師。師明日昇堂。乃喚曰昨日從石霜巖頭來底阿師出來。如法舉前話。僧舉了。師曰大眾還會么。若無人道。老僧不惜眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。巖頭亦有殺人刀。亦有活人劍。

白巖符云。石霜巖頭已有。夾山發放了也。若論者僧。亦不妨許伊是個俊俏衲子。祇是不合向夾山手裡納敗缺。當時若解慎初護末。待道如法舉前話。便好掀倒禪床。教夾山者漢要作鹽鐵判官也未得在。

夾山在溈山充典座。溈一日問今日吃什麼菜。師曰兩年同一春。曰好好修事著。師曰龍宿鳳巢。

天童杰云。把柄在手。縱奪臨時。敲磕將來。百味具足。其中祇欠一味。且道是油是醬。檢點得

【現代漢語翻譯】 現代漢語譯本 『菱角尖尖尖似錐。學人不會。風吹柳絮毛毬走。雨打梨花蛺蜨飛。終是別些子。』 天寧琦云說，夾山的回答，就像用夾竹桃花在錦緞上鋪花，只是沒有點到根本的事情。現在有人問什麼是相似句，就說：『不要把支遁的鶴，叫做王羲之的鵝。』 語浪谞云說，我卻不這樣認為。如果有人問什麼是相似句，就對他說：『沙袋掛在墻上，不要想著吃飯；杯子里的弓影，不要認為是蛇。』

夾山禪師門下有一個僧人到石霜禪師處，入門就說『不審』（禪宗用語，意為請教）。石霜說：『不必阇梨（梵語，意為出家人）。』僧人說：『既然這樣，那麼珍重再見』，就離開了。又到巖頭禪師處，入門也說『不審』。巖頭就『噓』（表示輕蔑）了兩聲。僧人說：『既然這樣，那麼珍重再見』。剛要轉身離開，巖頭說：『雖然是後生晚輩，也能管帶（指有一定見識）。』 這個僧人回去后把這件事告訴了夾山禪師。夾山禪師第二天升座說法，就喊道：『昨天從石霜、巖頭那裡來的阿師（梵語，意為老師）出來。』然後像剛才那樣把之前的話說了一遍。僧人說完后，夾山禪師說：『大眾明白了嗎？如果沒人說，老僧就不惜眉毛（指不惜口舌）說出來了。』於是說：『石霜雖有殺人刀，卻沒有活人劍。巖頭既有殺人刀，也有活人劍。』

白巖符云說，石霜和巖頭已經有了（殺人刀和活人劍），夾山也已經發放了。如果評論這個僧人，不妨認為他是個俊俏的衲子（指僧人），只是不應該在夾山手裡露出破綻。當時如果懂得慎始慎終，等到他說完剛才的話，就應該掀翻禪床，讓夾山這個傢伙想當鹽鐵判官（指掌權者）也當不成。

夾山禪師在溈山禪師那裡當典座（負責寺院飲食的僧人）。溈山禪師有一天問：『今天吃什麼菜？』夾山禪師說：『兩年都是同一個春天。』溈山禪師說：『好好準備。』夾山禪師說：『龍住在龍的巢穴，鳳住在鳳的巢穴。』

天童杰云說，把柄在手，縱橫取捨都在臨時。敲打試探，各種滋味都具備。其中只欠缺一種味道，你們說，是油還是醬？仔細檢查一下。

【English Translation】 English version 『The water chestnut is sharp, sharp like an awl. Students don't understand. The wind blows willow catkins like furry balls. The rain beats pear blossoms, and butterflies fly. Ultimately, it's something different.』 Tianning Qiyun said that Jiashan's answer is like using oleander flowers to decorate brocade, but it doesn't touch on the fundamental matter. Now, if someone asks what a similar sentence is, say: 『Don't call Zhi Dun's crane Wang Xizhi's goose.』 Yu Langxu said, I don't think so. If someone asks what a similar sentence is, tell him: 『Don't think about eating when the sandbag is hanging on the wall; don't mistake the bow's reflection in the cup for a snake.』

A monk from Jiashan's assembly went to Shishuang. Upon entering, he said, 『Bu Shen』 (a Zen term meaning to inquire). Shishuang said, 『No need, Ajari (Sanskrit, meaning monk).』 The monk said, 『In that case, take care,』 and left. He then went to Yantou and said 『Bu Shen』 upon entering. Yantou 『hissed』 (expressing contempt) twice. The monk said, 『In that case, take care.』 Just as he was about to turn around, Yantou said, 『Although he is a junior, he can also manage (meaning he has some insight).』 The monk returned and told Jiashan about this. The next day, Jiashan ascended the platform to preach and called out, 『The Ajari (Sanskrit, meaning teacher) who came from Shishuang and Yantou yesterday, come out.』 Then, he repeated the previous conversation as before. After the monk finished speaking, Jiashan said, 『Does the assembly understand? If no one speaks, the old monk will not spare his eyebrows (meaning he will not hesitate to speak).』 Then he said, 『Shishuang has a killing sword but no life-giving sword. Yantou has both a killing sword and a life-giving sword.』

Baiyan Fu said that Shishuang and Yantou already had (the killing sword and the life-giving sword), and Jiashan had already distributed them. If commenting on this monk, it is fine to consider him a handsome monk (referring to a monk), but he should not have revealed a flaw in Jiashan's hands. If he had understood the importance of being careful from beginning to end, and waited until he finished speaking the previous words, he should have overturned the Zen bed, so that Jiashan could not have become a salt and iron commissioner (referring to a person in power).

Jiashan was a steward (the monk in charge of the monastery's food) at Weishan's monastery. One day, Weishan asked, 『What vegetables are we eating today?』 Jiashan said, 『Two years are the same spring.』 Weishan said, 『Prepare well.』 Jiashan said, 『The dragon lives in the dragon's nest, and the phoenix lives in the phoenix's nest.』

Tiantong Jie said, with the handle in hand, taking and giving are all temporary. Tapping and probing, all kinds of flavors are present. Among them, only one flavor is missing. Tell me, is it oil or soy sauce? Check carefully.

出。華藏功不浪施。　天界盛云。夾山者漢才遭一笑。三橈開得眼來。便乃氣吞諸方。雖然。汝等時中還曾咬著兩年同一春么。喝一喝云。趕起石老虎著。

相逢借問眾僧糜。莫比庵園香飯施。紫氣夜隨丹鳳轉。金龍曉纏月中枝。(投子青)

雨過龍庭苔蘚潤。夜央金殿燭初紅。宮姬雅奏昇平曲。禁外虛勞視聽聰。(大洪預)

龍宿鳳巢里。二年同一春。桂花香撲撲。平地是青雲。(大洪恩)

黃閣簾垂紫氣低。手持丹詔下彤墀。香風拂拂迎瓊珮。方外如何敢竊窺。(寧遠地)

夾山因僧問。十二分教及祖意。和尚為什麼不許人問。師曰是老僧坐具。曰和尚以何法示人。師曰虛空無掛針之路。子虛徒捻線之功。又曰會么。曰不會。師曰金粟之苗裔。舍利之真身。罔象之玄談。是野狐之窟宅。

瘡疣故紙太顢頇。彩畫虛空總不堪。烈𦦨那容蚊蚋泊。狂猿徒自影空貪。靈鋒劍拂珊瑚月。胡餅機超佛祖談。點石化金仙遇易。教人除卻是非難。(大覺升)

風日熙熙雞犬淳。孫吳謀略若施陳。五丁鑿路先亡蜀。萬里築城早喪秦。塵凈一盤珠湛湛。機生四海浪津津。廓清寰宇無瑕翳。花笑鶯啼處處春。(遠庵僼)

堯舜垂裳萬國春。太平無事不談兵。玉鞭金馬閑終日。明月清

【現代漢語翻譯】 現代漢語譯本： 出。華藏（指華藏世界，佛教宇宙觀中的一個世界）的功德不會白白施捨。 天界祥雲繚繞。夾山（指夾山善會禪師）被漢才（指僧人）一笑置之。三次搖櫓打開眼界，便能氣吞四方。雖然如此，你們時常還能咬住兩年同一個春天嗎？喝一聲說，趕起石老虎了。

『相逢借問眾僧糜，莫比庵園香飯施。紫氣夜隨丹鳳轉，金龍曉纏月中枝。』(投子青)

『雨過龍庭苔蘚潤，夜央金殿燭初紅。宮姬雅奏昇平曲，禁外虛勞視聽聰。』(大洪預)

『龍宿鳳巢里，二年同一春。桂花香撲撲，平地是青雲。』(大洪恩)

『黃閣簾垂紫氣低，手持丹詔下彤墀。香風拂拂迎瓊珮，方外如何敢竊窺。』(寧遠地)

夾山因僧人問：『十二分教（佛教經典分類）及祖意（禪宗祖師的意旨），和尚為什麼不許人問？』 夾山回答說：『這是老僧的坐具。』 僧人又問：『和尚用什麼法示人？』 夾山回答說：『虛空沒有掛針的路，你白白地捻線。』 又問：『會了嗎？』 回答說：『不會。』 夾山說：『金粟（指金粟如來）的苗裔，舍利（指佛陀的遺骨）的真身，罔象（傳說中的水怪）的玄談，是野狐的窟宅。』

『瘡疣故紙太顢頇，彩畫虛空總不堪。烈𦦨那容蚊蚋泊，狂猿徒自影空貪。靈鋒劍拂珊瑚月，胡餅機超佛祖談。點石化金仙遇易，教人除卻是非難。』(大覺升)

『風日熙熙雞犬淳，孫吳謀略若施陳。五丁鑿路先亡蜀，萬里築城早喪秦。塵凈一盤珠湛湛，機生四海浪津津。廓清寰宇無瑕翳，花笑鶯啼處處春。』(遠庵僼)

『堯舜垂裳萬國春，太平無事不談兵。玉鞭金馬閑終日，明月清』

【English Translation】 English version: Out. The merit of Huazang (referring to the Huazang World, a world in Buddhist cosmology) is not wasted. Auspicious clouds fill the heavenly realm. Jiashan (referring to Zen Master Jiashan Shanhui) was laughed at by Hancai (referring to a monk). After opening one's eyes by rowing the boat three times, one can swallow all directions. Even so, do you often still bite into the same spring for two years? He shouts, 'Chase after the stone tiger!'

'Meeting, I ask the monks for rice, don't compare it to the fragrant rice offerings in the hermitage garden. Purple energy follows the phoenix's turn at night, the golden dragon winds around the moonlit branches at dawn.' (Touzi Qing)

'After the rain, the moss is moist in the dragon's court, in the middle of the night, the candles are newly red in the golden palace. The palace maids elegantly play peaceful music, outside the forbidden area, it is in vain to strain one's hearing.' (Dahong Yu)

'The dragon dwells in the phoenix's nest, the same spring for two years. The fragrance of osmanthus is pervasive, the flat ground is a blue cloud.' (Dahong En)

'The yellow pavilion's curtains hang low with purple energy, holding the imperial decree, descending the red steps. Fragrant breezes gently brush against the jade pendants, how dare those outside the realm steal a glance?' (Ningyuan Di)

Jiashan, because a monk asked: 'The twelve divisions of teachings (Buddhist scripture classification) and the Patriarch's intent (the intention of the Zen patriarchs), why does the abbot not allow people to ask?' Jiashan replied: 'This is the old monk's sitting cloth.' The monk then asked: 'What Dharma does the abbot use to instruct people?' Jiashan replied: 'The void has no path for hanging a needle, you are just wasting your effort threading the needle.' He then asked: 'Do you understand?' He replied: 'I do not understand.' Jiashan said: 'The descendant of Jin Su (referring to Jin Su Tathagata), the true body of the relics (referring to the Buddha's remains), the mysterious talk of Wangxiang (a legendary water monster), is the den of wild foxes.'

'Scabs and old paper are too muddled, painted emptiness is all unbearable. Fierce flames cannot allow mosquitoes to perch, the mad ape vainly covets empty shadows. The spiritual sword brushes the coral moon, the barbarian cake machine surpasses the Buddha's talk. Turning stone into gold is easy for immortals, teaching people to remove right and wrong is difficult.' (Dajue Sheng)

'The wind and sun are bright, the chickens and dogs are simple, Sun Wu's strategies are like deployment. The Five Ding opened the road and first destroyed Shu, building the city for ten thousand miles and losing Qin early. The dust is clean, a plate of pearls is clear, the opportunity arises, the waves are surging in the four seas. Clearing the universe without flaws, flowers smile and orioles sing everywhere in spring.' (Yuan'an Hong)

'Yao and Shun let their robes hang down, all countries are in spring, there is peace and no talk of war. Jade whips and golden horses are idle all day, the bright moon is clear'

風富一生。(𠁼三圓)

夾山將示滅。垂語曰。石頭一枝看看即滅矣。洛浦曰不然。師曰何也。曰它家自有青山在。師曰。茍如是。即吾宗不墜矣。

愚庵盂云。石頭一枝。有賴洛浦此語。墜吾宗者。可惜夾山後語。減價賣絲帛。兒孫盡布衣。　祖燈紹云。夾山尋常口吞佛祖氣壓諸。方臨死猶作者般態狀。若非多口阿師出一臂力。洎乎入涅槃堂不得。

鄂州清平山令遵禪師(翠微學嗣)

因僧問如何是大乘。師曰井索。曰如何是小乘。師曰錢索。曰如何是有漏。師曰笊籬。曰如何是無漏。師曰木杓。曰覿面相呈時如何。師曰分付與典座。

天寧琦云。永祚不避諸方檢責。也要矢上加尖。打破大唐國。覓一個會佛法底不可得。

笊籬木杓。錢貫井索。現成家風。受用廓落。生涯放得信緣看。佛法更於何處著。不用安排祇么從。自然心地常安樂。(天童覺)

二乘諸漏扣空王。雪后那堪半夜霜。秦漢旌旗度沙漠。唐虞黼黻拱巖廓。(張無盡)

笊籬木杓。錢貫井索。打瓦鉆龜。徒勞卜度。麒麟祇有一隻角。(南華昺)

細敲檀板接鶯喉。聲遏行雲宛轉流。千度唱來千度別。令人猶憶小涼州。(中牧瑛)

清平初參翠微。問如何是西來的的意。微曰待無人即

【現代漢語翻譯】 現代漢語譯本 風富一生。(𠁼三圓)

夾山（Jiashan，禪師名）將要示寂的時候，留下話語說：『石頭（Shitou，指石頭希遷禪師）這一脈看看就要斷絕了。』洛浦（Luopu，禪師名）說：『不是這樣的。』夾山說：『為什麼呢？』洛浦說：『他家自有青山在。』夾山說：『如果這樣，那麼我的宗門就不會衰落了。』

愚庵盂（Yu'an Yu，人名）評論說：石頭這一脈，有賴於洛浦的這句話。使我的宗門衰落的，可惜是夾山後面的話語，減價賣絲綢，兒孫都穿布衣。

祖燈紹（Zudeng Shao，人名）評論說：夾山平時口吞佛祖，氣壓諸方，臨死還作出這般姿態。若非多嘴的阿師（指洛浦）伸出一臂之力，恐怕連進入涅槃堂都不行。

鄂州清平山令遵禪師（Ezhou Qingpingshan Lingzun Chanshi，禪師名，翠微（Cuiwei，山名，也指翠微禪師）的弟子）

有僧人問：『如何是大乘（Mahayana，佛教教義）？』禪師說：『井索（jingsuo，井上的繩索）。』僧人問：『如何是小乘（Hinayana，佛教教義）？』禪師說：『錢索（qiansuo，穿錢的繩索）。』僧人問：『如何是有漏（youlou，佛教術語，指有煩惱）？』禪師說：『笊籬（zhaoli，一種漏勺）。』僧人問：『如何是無漏（wulou，佛教術語，指沒有煩惱）？』禪師說：『木杓（mubiao，木頭勺子）。』僧人問：『覿面相呈時如何？』禪師說：『分付與典座（dianzuo，寺院中負責飲食的僧人）。』

天寧琦（Tianning Qi，人名）評論說：永祚（Yongzuo，人名）不迴避諸方的檢查責問，也要錦上添花，打破大唐國，尋找一個懂得佛法的人都找不到。

笊籬木杓，錢貫井索。現成的家風，受用廓落。生涯放得信緣看，佛法更於何處著？不用安排祇么從，自然心地常安樂。(天童覺（Tiantong Jue，人名）)

二乘諸漏扣空王，雪后那堪半夜霜。秦漢旌旗度沙漠，唐虞黼黻拱巖廓。(張無盡（Zhang Wujin，人名）)

笊籬木杓，錢貫井索。打瓦鉆龜，徒勞卜度。麒麟祇有一隻角。(南華昺（Nanhua Bing，人名）)

細敲檀板接鶯喉，聲遏行雲宛轉流。千度唱來千度別，令人猶憶小涼州。(中牧瑛（Zhongmu Ying，人名）)

清平初參翠微，問如何是西來的的意。微曰待無人即

【English Translation】 English version Feng Fu is one lifetime. (𠁼 San Yuan)

When Jiashan (Jiashan, name of a Chan master) was about to pass away, he left words saying, 'The branch of Shitou (Shitou, referring to Chan Master Shitou Xiqian) will soon be extinguished.' Luopu (Luopu, name of a Chan master) said, 'That is not so.' Jiashan asked, 'Why?' Luopu said, 'His family has its own green mountains.' Jiashan said, 'If that is so, then my sect will not decline.'

Yu'an Yu (Yu'an Yu, a person's name) commented: The branch of Shitou relies on this statement from Luopu. What causes my sect to decline is, regrettably, Jiashan's later words, selling silk at a reduced price, with descendants all wearing cloth.

Zudeng Shao (Zudeng Shao, a person's name) commented: Jiashan usually swallows Buddhas and Patriarchs, suppressing all directions with his aura, yet even at death, he puts on such an act. If not for the meddlesome Acharya (referring to Luopu) lending a hand, he might not even be able to enter the Nirvana Hall.

Chan Master Lingzun of Qingping Mountain in Ezhou (Ezhou Qingpingshan Lingzun Chanshi, name of a Chan master, a disciple of Cuiwei (Cuiwei, name of a mountain, also referring to Chan Master Cuiwei))

A monk asked, 'What is Mahayana (Mahayana, Buddhist doctrine)?' The master said, 'Well rope (jingsuo, rope on a well).' The monk asked, 'What is Hinayana (Hinayana, Buddhist doctrine)?' The master said, 'Coin rope (qiansuo, rope for stringing coins).' The monk asked, 'What is with outflows (youlou, Buddhist term, referring to having afflictions)?' The master said, 'Bamboo ladle (zhaoli, a type of strainer).' The monk asked, 'What is without outflows (wulou, Buddhist term, referring to being without afflictions)?' The master said, 'Wooden ladle (mubiao, wooden spoon).' The monk asked, 'What about when facing each other directly?' The master said, 'Entrust it to the cook (dianzuo, a monk in the monastery in charge of food).'

Tianning Qi (Tianning Qi, a person's name) commented: Yongzuo (Yongzuo, a person's name) does not avoid the scrutiny and questioning of all directions, but also wants to add flowers to the brocade, breaking the Great Tang Dynasty, finding someone who understands the Buddha-dharma is impossible.

Bamboo ladle, wooden ladle, coin string, well rope. Ready-made family style, enjoyment vast and open. Life is let go, trusting in fate, where else to place the Buddha-dharma? No need to arrange, just follow, naturally the mind is always at peace. (Tiantong Jue (Tiantong Jue, a person's name))

The two vehicles and all outflows knock on the empty king, after the snow, how can one bear the midnight frost? The Qin and Han banners cross the desert, the Tang and Yu embroidered robes surround the rocky wilderness. (Zhang Wujin (Zhang Wujin, a person's name))

Bamboo ladle, wooden ladle, coin string, well rope. Hitting tiles and drilling tortoise shells, a futile effort of divination. The Qilin has only one horn. (Nanhua Bing (Nanhua Bing, a person's name))

Gently tapping the sandalwood clapper connects with the oriole's throat, the sound stops the clouds and flows melodiously. Singing it a thousand times, each time is different, making people still remember Little Liangzhou. (Zhongmu Ying (Zhongmu Ying, a person's name))

Qingping initially visited Cuiwei, asking what is the meaning of the coming from the West. Cui replied, wait until there is no one then

向汝道。師良久曰無人也請和尚說。微下禪床引入竹園。師又曰無人也請和尚說。微指竹曰。者竿得恁么長。那竿得恁么短。師稍領略。猶未盡徹。后出住大通。舉此謂眾曰。先師入泥入水。自是我不會。

父子相逢意已彰。尊卑何必敘炎涼。丁寧指點家園事。行盡荒郊話短長。(大洪遂)

土埋處處鐵菱角。半夜經由未覺難。天曉腳跟傷中倒。方知行過鐵門關。(雪堂行)

清平因僧問如何是清平家風。師曰一斗面作三個蒸餅。

響落千山事亦真。云流夜魄卻分明。要求絕跡無行地。莫向崆峒問廣城。(頻吉祥)

舒州投子山大同禪師(翠微學嗣)

因僧問如何是十身調御。師下禪床立。又問凡聖相去多少。師亦下禪床立。

翠峰顯云。此公案諸人無不委知。若與么舉。天下衲僧盡爲念話杜家。翠峰還有長處也無。試為大眾舉看。凡聖相去多少。投子下禪床立。如何是十身調御。投子下禪床立。且道與前來舉底是同是別。若道一般。許上座具一隻眼。若道別有奇特。也許上座具一隻眼。復更開一線道。凡聖相去多少。請上座下一轉語。如何是十身調御。請上座答一轉語。非但參見投子。亦乃知翠峰長處。或若總道下禪床立。惜取眉毛好。　五祖演云。或有人恁么問。山

【現代漢語翻譯】 現代漢語譯本： 他對你說。禪師沉默良久說：『無人啊，請和尚您說。』於是微微走下禪床，將他引入竹園。禪師又說：『無人啊，請和尚您說。』他稍微指著竹子說：『這根竹子怎麼這麼長，那根竹子怎麼這麼短？』禪師稍微領略了一些，但還沒有完全明白。後來他出山住持大通寺，舉起這件事對大眾說：『先師深入泥水，只是我不會。』

父子相逢，心意已經彰顯，何必拘泥於尊卑，敘說世俗的炎涼？殷切叮嚀，指點家園之事，即使走遍荒郊野外，也要談論人生的長短。（大洪遂）

鐵菱角埋藏在各處，半夜經過難以察覺。天亮時腳被扎傷才倒下，才知道是走過了鐵門關。（雪堂行）

清平禪師因為有僧人問：『什麼是清平的家風？』禪師說：『一斗面做三個蒸餅。』

鐘聲響徹千山，事情也確實如此。雲彩流動，夜裡的月亮也顯得格外分明。如果想要尋找絕跡無蹤的地方，就不要向崆峒山詢問廣成子的居所。（頻吉祥）

舒州投子山大同禪師（翠微學嗣）

因為有僧人問：『什麼是十身調御（dashishen tiaoyu，指佛的十種化身）？』禪師走下禪床站立。又問：『凡人與聖人相差多少？』禪師也走下禪床站立。

翠峰顯禪師說：『這個公案，諸位沒有不知道的。如果這樣舉出來，天下的僧人都成了念話的杜家了。翠峰還有什麼長處嗎？試著為大眾舉出來看看。凡人與聖人相差多少？投子禪師走下禪床站立。什麼是十身調御？投子禪師走下禪床站立。』且說與前面舉的相同還是不同？如果說相同，就允許上座您有一隻眼。如果說別有奇特之處，也允許上座您有一隻眼。再開一線路說，凡人與聖人相差多少？請上座您下一轉語。什麼是十身調御？請上座您答一轉語。非但參見了投子禪師，也知道了翠峰禪師的長處。或者如果總說走下禪床站立，那就珍惜您的眉毛吧！』五祖演禪師說：『或者有人這樣問，山

【English Translation】 English version: He said to you. The Chan master was silent for a long time and said, 'There is no one here, please speak, Venerable Monk.' Then he slightly stepped down from the meditation bed and led him into the bamboo garden. The Chan master said again, 'There is no one here, please speak, Venerable Monk.' He pointed slightly at the bamboo and said, 'Why is this bamboo so long, and that bamboo so short?' The Chan master understood a little, but not completely. Later, he left the mountain to reside at Datong Temple, and he raised this matter to the assembly, saying, 'The former master went deep into the mud and water, but I just didn't understand.'

Father and son meet, and the intention is already clear. Why be拘泥 to the distinction between superior and inferior, and talk about the warmth and coolness of the world? Earnestly exhorting and pointing out the affairs of the homeland, even if you travel all over the wilderness, you must talk about the length and shortness of life. (Da Hongsui)

Iron caltrops are buried everywhere, and it is difficult to detect when passing by in the middle of the night. When the foot is injured and falls down at dawn, you realize that you have passed through the Iron Gate Pass. (Xuetang Xing)

Chan Master Qingping, because a monk asked, 'What is the family style of Qingping?' The Chan master said, 'One dou (a unit of dry measure) of flour makes three steamed buns.'

The sound of the bell resounds through thousands of mountains, and the matter is indeed true. The clouds flow, and the moon in the night appears particularly clear. If you want to find a place where there are no traces, do not ask Mount Kongtong about the residence of Guangchengzi. (Pin Jixiang)

Chan Master Datong of Touzi Mountain in Shuzhou (Successor of Cuiwei Xue)

Because a monk asked, 'What are the Ten Bodies of Transformation (shishen tiaoyu, referring to the ten manifestations of the Buddha)?' The Chan master stepped down from the meditation bed and stood. He also asked, 'How much difference is there between ordinary people and sages?' The Chan master also stepped down from the meditation bed and stood.

Chan Master Cuifeng Xian said, 'Everyone knows this koan. If you bring it up like this, all the monks in the world will become the Du family who recite words. Does Cuifeng have any strengths? Try to bring it up for everyone to see. How much difference is there between ordinary people and sages? Chan Master Touzi stepped down from the meditation bed and stood. What are the Ten Bodies of Transformation? Chan Master Touzi stepped down from the meditation bed and stood.' Let's say, is it the same or different from what was mentioned earlier? If you say it's the same, then you, Venerable Monk, are allowed to have one eye. If you say there is something unique, then you, Venerable Monk, are also allowed to have one eye. Let's open another path and say, how much difference is there between ordinary people and sages? Please, Venerable Monk, give a turning word. What are the Ten Bodies of Transformation? Please, Venerable Monk, answer with a turning word. Not only have you seen Chan Master Touzi, but you also know the strengths of Chan Master Cuifeng. Or if you always say step down from the meditation bed and stand, then cherish your eyebrows!' Chan Master Wuzu Yan said, 'Or someone asks like this, the mountain

僧亦下禪床立。為什麼。卻依㨾畫貓兒。待我計較得成。卻向你道。　徑山杲云。投子下禪床。今朝為舉揚。驢前馬後漢。切忌亂承當。　高峰妙云。一轉語天懸地殊。一轉語言端語的。　古南門云。投子好個十身調御。被翠峰咬得百雜啐。設有問者。但道口上著。

水出崑崙浪接連。天高地迥秀林巒。禪床略下雲山斷。凡聖無蹤海岳寒。(投子青)

老婦低垂事舅姑。起來爭免麵饃糊。強將雲髻高高綰。遮得傍人眼也無。(白雲端)

愛向江邊弄釣絲。碧潭深處有嘉魚。鉤頭不是無香餌。個底如何釣得渠。(長靈卓)

玉麟帶角離霄漢。金鳳銜花下彩樓。野老不嫌公子醉。相將𢹂手御街游。(水庵一)

出海銀蟾絕點塵。輕風習習逗砧聲。水晶簾動薔薇放。撲鼻清香滿院生。(穆堂念)

投子因趙州問大死底人卻活時如何。師曰不許夜行投明須到。州曰我早猴白伊更猴黑。

天童晝云。二尊宿祇具一隻眼。

活中有眼還同死。藥忌何須鑒作家。古佛尚言曾未到。不知誰解撒塵沙。(翠峰顯)

死去活來牙上露。投明須到已先行。誰家別館池塘里。一對鴛鴦畫不成。(白雲端)

虛空產出鐵牛兒。頭角分明也大奇。蹋破澄潭深處月。夜闌牽向雪中歸。

【現代漢語翻譯】 現代漢語譯本 僧人也從禪床上下來站立。這是為什麼呢？卻仍然按照原來的樣子畫貓。等我計較清楚了，再告訴你。徑山杲（徑山杲禪師）說，投子（投子義青禪師）下禪床，今天是爲了舉揚此事。驢前馬後的人，切記不要胡亂承擔。高峰妙（高峰妙禪師）說，一句話語，天壤之別；一句話語，端正而中的。古南門（古南門禪師）說，投子真是個十身調御（指佛的十種身份），卻被翠峰（翠峰禪師）咬得百雜啐（形容狼狽不堪）。如果有人問，就說口上著（指翠峰禪師的批評正中要害）。

水從崑崙山流出，波浪相連。天高地遠，山林秀美。禪床稍微下來，雲山就斷開了。凡夫和聖人的軌跡都沒有了，像海岳一樣寒冷。（投子義青禪師）

老婦人低著頭侍奉公婆。起來也難免麵糊。勉強將雲鬢高高挽起，能遮住旁邊人的眼睛嗎？（白雲端禪師）

喜歡在江邊垂釣。碧綠的深潭裡有美味的魚。鉤子上不是沒有香餌，但到底要如何才能釣到它呢？（長靈卓禪師）

玉麒麟帶著角離開天界。金鳳凰銜著花朵降落在綵樓下。鄉下老翁不嫌棄公子喝醉了，一起手牽著手在御街上游玩。（水庵一禪師）

從海上升起的銀色月亮，沒有一點塵埃。輕風習習，傳來搗衣的聲音。水晶簾子動了，薔薇花開了，撲鼻的清香充滿了庭院。（穆堂念禪師）

投子義青禪師因為趙州（趙州從諗禪師）問『大死底人卻活時如何』（完全死去的人又活過來時會怎麼樣），回答說：『不許夜行，投明須到』（不允許晚上趕路，天亮必須到達）。趙州說：『我早猴白，伊更猴黑』（我已經夠狡猾了，他比我更狡猾）。

天童晝（天童晝禪師）說，這兩位尊宿（指趙州和投子）只具一隻眼（指見解不全面）。

活著的裡面有眼睛也和死了的一樣。用藥忌諱什麼，何須鑑別專家。古佛還說曾經沒有到達，不知道誰能撒開塵沙。（翠峰顯禪師）

死去活來，牙齒上露出訊息。天亮必須到達，已經先行一步。誰家的別館池塘里，一對鴛鴦畫不成。（白雲端禪師）

虛空中生出鐵牛兒（比喻堅固不可摧毀的事物），頭角分明，非常奇異。踏破澄澈深潭中的月亮，夜深了牽著它回到雪中。（比喻超越世俗，迴歸本真）。

【English Translation】 English version The monk also descends from the meditation platform and stands. Why is this? Yet he still draws a cat according to the original pattern. After I have fully considered it, I will tell you. Jing Shan Gao (Zen Master Jing Shan Gao) said, 'Touzi (Zen Master Touzi Yiqing) descends from the meditation platform; today it is to promote this matter. Those who are before the donkey and behind the horse, be sure not to rashly take on the responsibility.' Gaofeng Miao (Zen Master Gaofeng Miao) said, 'One turn of phrase, heaven and earth are vastly different; one turn of phrase, upright and to the point.' Gu Nanmen (Zen Master Gu Nanmen) said, 'Touzi is truly a ten-bodied tamer (referring to the ten forms of the Buddha), yet he is bitten by Cuifeng (Zen Master Cuifeng) into a hundred mixed pieces (describing a miserable state). If someone asks, just say it hits the mouth (referring to Cuifeng's criticism hitting the mark).'

Water flows from Kunlun Mountain, waves connecting. Heaven is high, earth is vast, and the forests are beautiful. The meditation platform slightly descends, and the cloud mountains are cut off. The traces of ordinary people and sages are gone, like the coldness of the sea and mountains. (Zen Master Touzi Yiqing)

The old woman lowers her head to serve her parents-in-law. Even getting up, she can't avoid a messy face. Forcibly tying up her cloud-like hair high, can she cover the eyes of those beside her? (Zen Master Baiyun Duan)

He loves to fish by the river. In the deep green pool, there are delicious fish. It's not that there's no fragrant bait on the hook, but how can he catch them? (Zen Master Changling Zhuo)

The jade unicorn, with horns, leaves the heavens. The golden phoenix, holding flowers, descends to the decorated tower. The old countryman doesn't mind the young master being drunk, and together they stroll hand in hand on the imperial street. (Zen Master Shui'an Yi)

The silver moon rising from the sea has no speck of dust. A gentle breeze rustles, carrying the sound of pounding cloth. The crystal curtain moves, the roses bloom, and a refreshing fragrance fills the courtyard. (Zen Master Mutang Nian)

Touzi Yiqing Zen Master, because Zhao Zhou (Zen Master Zhao Zhou Congshen) asked, 'What happens when a person who is completely dead comes back to life?', replied, 'No night travel allowed; you must arrive by dawn.' Zhao Zhou said, 'I am already a white monkey; he is even a blacker monkey.' (I am already cunning, he is even more cunning).

Tiantong Zhou (Zen Master Tiantong Zhou) said, 'These two venerable masters (referring to Zhao Zhou and Touzi) only possess one eye (referring to an incomplete understanding).'

Having eyes in life is the same as being dead. What is taboo in medicine; why bother distinguishing experts? The ancient Buddha still said he had never arrived; who knows who can scatter dust and sand? (Zen Master Cuifeng Xian)

Dead and alive, the message is revealed on the teeth. You must arrive by dawn; he has already gone ahead. In whose villa pond, a pair of mandarin ducks cannot be painted? (Zen Master Baiyun Duan)

A iron bull (metaphor for something solid and indestructible) is born from emptiness, with clear horns, extremely strange. Trampling the moon in the clear deep pool, late at night, leading it back into the snow. (Metaphor for transcending the mundane and returning to one's true nature).

(長靈卓)

我疑千年蒼玉精。化為一片秋水骨。海神欲護護不得。鰲頭一旦忽擎出。(正堂辨)

芥城劫石妙窮初。活眼寰中照廓虛。不許夜行投曉到。家音未肯付鴻魚。(天童覺)

出洞毒蛇頭戴角。踞崖猛虎體元斑。髑髏腦後敲金磬。未到天明送出關。(龍池珍)

投子因僧問月未圓時如何。師曰吞卻三個四個。曰圓后如何。師曰吐卻七個八個。

天童杰云。吞卻與吐卻。算來無處著。要見滑稽人。便是黃番綽。　南山寶云。山僧則不然。月未圓時如何。遍界是光明。月圓后如何。通身無向背。且道與投子相去多少。　投子青雲。諸人作么生商量。若也道得。寂住峰前煙雲蓋地。曹溪路上日月同輪。若有不會。更為頌出。

圓缺曾伸問老翁。石龜銜子引清風。昨朝木馬潭中過。蹋出金烏半夜紅。

吞即易。吐還難。須彌頂上天風寒。昨夜三更白如晝。不知誰共倚闌觀。(佛性泰)

三十六物都灰燼。祇遺一雙枯眼睛。置向九衢深夜后。無光明處作光明。(笑巖寶)

投子路次逢趙州。州問莫便是投子山主么。師曰茶鹽錢布施我來。州先歸庵。晚間見師自𢹂油回。州曰。久向投子。到來祇見賣油翁。師曰。你祇見賣油翁。且不識投子。曰如何是投子。師

【現代漢語翻譯】 現代漢語譯本： （長靈卓） 我懷疑這是千年蒼玉的精華，化為一片秋水般的骨骼。海神想要守護也無法守護，鰲魚的頭一旦忽然頂了出來。（正堂辨） 芥子般的城池，劫石般的歲月，其中的奧妙窮盡了初始。活潑的眼睛照亮寰宇，廓清虛空。不允許夜晚行走，天亮才到達。家鄉的訊息不肯託付給鴻雁。（天童覺） 從洞穴里出來的毒蛇，頭上長著角。盤踞在山崖上的猛虎，身體有著奇異的斑紋。在骷髏的腦後敲擊金磬，不到天亮就送出關外。（龍池珍） 投子和尚因為有僧人問：『月亮未圓的時候怎麼樣？』投子禪師說：『吞下三個四個。』僧人問：『圓了以後怎麼樣？』投子禪師說：『吐出七個八個。』 天童杰說：『吞下和吐出，算來無處可著落。想要見到滑稽的人，就是黃番綽。』南山寶云說：『老衲則不然。月亮未圓的時候怎麼樣？遍界都是光明。月亮圓了以後怎麼樣？通身沒有方向和背面。』且說和投子禪師相比相差多少？投子青雲說：『各位怎麼商量？如果說得對，寂住峰前煙雲蓋地，曹溪路上日月同輪。如果有人不會，我再作一首頌。』 圓缺曾經向老翁詢問，石龜銜著小龜引來清風。昨天木馬在潭中經過，踩出金烏半夜裡發紅。 吞下容易，吐出還難。須彌山頂上天風寒冷。昨夜三更白晝一般，不知是誰一起倚著欄桿觀看。（佛性泰） 三十六物都化為灰燼，只留下一雙乾枯的眼睛。放置在深夜的十字路口，在沒有光明的地方製造光明。（笑巖寶） 投子禪師在路上遇到趙州禪師，趙州禪師問：『莫非是投子山的主人嗎？』投子禪師說：『茶鹽錢布施給我吧。』趙州禪師先回到庵里。晚上看見投子禪師自己拿著油回來。趙州禪師說：『久聞投子禪師的大名，到來只見一個賣油翁。』投子禪師說：『你只見到賣油翁，卻不認識投子。』趙州禪師問：『什麼是投子？』

【English Translation】 English version: (Changling Zhuo) I suspect it's the essence of a thousand-year-old jade, transformed into a bone like autumn water. Even the sea god wants to protect it but cannot. The head of the Ao turtle suddenly emerges. (Zheng Tang Bian) A mustard-seed city, kalpa-stone years, the mystery within exhausts the beginning. Lively eyes illuminate the universe, clearing the void. No night travel is allowed, only arriving at dawn. News from home is unwilling to be entrusted to the wild goose. (Tian Tong Jue) A poisonous snake emerging from the cave, wearing horns on its head. A fierce tiger perched on the cliff, its body with unique markings. Striking a golden chime behind the skull, sending it out of the pass before dawn. (Long Chi Zhen) Touzi asked a monk, 'What is it like when the moon is not yet full?' The master said, 'Swallowing three or four.' The monk asked, 'What is it like after it is full?' The master said, 'Spitting out seven or eight.' Tian Tong Jie said, 'Swallowing and spitting, calculating comes to nowhere. If you want to see a humorous person, it is Huang Fan Chuo.' Nan Shan Bao Yun said, 'This old monk is not like that. What is it like when the moon is not yet full? The entire realm is light. What is it like after the moon is full? The whole body has no direction or back.' Tell me, how much difference is there compared to Touzi? Touzi Qingyun said, 'How do you all discuss it? If you can say it correctly, the smoke and clouds cover the ground in front of Silent Abode Peak, and the sun and moon share the same wheel on the Cao Xi Road. If anyone doesn't understand, I will compose another verse.' The waxing and waning were once asked of an old man, a stone turtle holding its young leads a gentle breeze. Yesterday, a wooden horse passed through the pool, kicking out a golden crow, half-red in the middle of the night. Swallowing is easy, but spitting out is difficult. The heavenly wind on the summit of Mount Sumeru is cold. Last night, at the third watch, it was as bright as day, I wonder who was leaning on the railing watching together. (Fo Xing Tai) The thirty-six elements are all reduced to ashes, leaving only a pair of withered eyes. Placed at the crossroads late at night, creating light where there is no light. (Xiao Yan Bao) Chan Master Touzi met Chan Master Zhao Zhou on the road. Zhao Zhou asked, 'Are you the master of Touzi Mountain?' Touzi said, 'Give me alms of tea, salt, and money.' Zhao Zhou returned to the hermitage first. In the evening, he saw Touzi returning with oil. Zhao Zhou said, 'I have long admired Touzi, but I only see an oil vendor.' Touzi said, 'You only see the oil vendor, but you don't recognize Touzi.' Zhao Zhou asked, 'What is Touzi?'

提起油瓶曰油油。

南堂靜云。趙州作家爐韛要煅百鍊精金。投子本分鉗錘不免途中受用。要見二老落處么。十年辛苦無人問。一旦成名天下知。　博山來云。跨逐日之蹄。截奔匯之水。非趙州即投子。非投子即趙州。如善下奕者各見數著之先。應在臨機。自然調妥。還識二老么。向鐵圍城穿下過來。十字街頭與汝相見。

偶然提得一瓶油。豈謂貪它滑口頭。豐儉隨家聊出客。不將平屋羨高樓。(豁堂嵓)

投子因僧問和尚住此山有何境界。師曰丫角女子白頭絲。

丫角女子白頭絲。猛焰堆中雪片飛。一等住山誰可擬。閑云流水不同歸。(白雲端)

華萼樓前春正濃。濛濛柳絮舞晴空。金錢擲罷嬌無力。笑倚闌干屈曲中。(懶庵樞)

住山境界問如何。女子雙鬟𩯭已皤。覿面不逢休更會。白雲飛過舊山阿。(天目禮)

投子因僧問。春雨淋淋百草為什麼不抽芽。師曰芭蕉祇么長。又問如何是玄中玄。師曰去年端午今年亦然。曰畢竟如何。師曰故非同別誰說前後。僧問如何是第二月。師曰仲春漸暖。曰如何是第一月。師曰孟春猶寒。

孟春猶寒第一月。仲春漸暖第二月。若無間事掛心頭。便是人間好時節。江南並兩浙。春寒與秋熱。(蒙庵岳)

投子因僧問。

【現代漢語翻譯】 現代漢語譯本： 提起油瓶說油油。

南堂靜云禪師說：趙州禪師和投子禪師都是作家，他們的爐韛（煉爐的風箱）要用來鍛造百鍊精金。投子禪師的本分鉗錘，即使在途中也不免要使用。想要了解這兩位老禪師的落腳之處嗎？十年辛苦無人問，一旦成名天下知。

博山禪師說：跨越追逐太陽的駿馬，截斷奔騰的河流，不是趙州禪師就是投子禪師，不是投子禪師就是趙州禪師。如同善於下棋的人，各自能看到幾步棋之後的局面。應該在臨機應變時，自然能妥善處理。還認識這兩位老禪師嗎？他們已經從鐵圍城中穿過，在十字街頭與你相見。

（豁堂嵓禪師的偈頌）偶然提起一瓶油，難道是爲了貪圖它滑潤的口感？豐儉由人，聊且出門做客，不羨慕高樓大廈。

投子禪師因有僧人問：『和尚您住在這座山裡，有什麼境界？』禪師回答說：『丫角（古代未成年女子的髮型）女子白頭絲。』

（白雲端禪師的偈頌）丫角女子白頭絲，猛烈的火焰中雪片飛舞。同樣是住山，誰能與他相比？閑云流水，各自不同歸處。

（懶庵樞禪師的偈頌）華萼樓前春色正濃，濛濛柳絮在晴空中飛舞。擲完金錢，嬌弱無力，笑著倚靠在曲折的欄桿上。

（天目禮禪師的偈頌）詢問住山的境界如何？女子雙鬟（髮髻）已經斑白。即使面對面也無法相遇，不如停止追尋，讓白雲飛過舊山的山阿。

投子禪師因有僧人問：『春雨淋淋，為什麼百草不抽芽？』禪師回答說：『芭蕉只是這樣生長。』又問：『如何是玄中玄？』禪師回答說：『去年端午，今年亦然。』僧人問：『畢竟如何？』禪師回答說：『所以不同於其他，誰說有前後？』僧人問：『如何是第二月？』禪師回答說：『仲春漸暖。』問：『如何是第一月？』禪師回答說：『孟春猶寒。』

（蒙庵岳禪師的偈頌）孟春猶寒是第一月，仲春漸暖是第二月。如果沒有煩惱的事情掛在心頭，便是人間的好時節。江南和兩浙地區，春天寒冷，秋天炎熱。

投子禪師因有僧人問：

【English Translation】 English version: Lifting up an oil bottle, one says 'oil, oil'.

Nantang Jingyun said: 'Both Zhao Zhou (Zhaozhou Congshen) and Touzi (Touzi Datong) are writers; their bellows must be used to forge refined gold that has been tempered a hundred times. Touzi's (Touzi Datong) essential tongs cannot avoid being used even on the road. Do you want to see where these two old masters ended up? Ten years of hard work, no one asks; once famous, the whole world knows.'

Boshan said: 'Crossing the hooves of a horse chasing the sun, cutting off the rushing river, it is either Zhao Zhou (Zhaozhou Congshen) or Touzi (Touzi Datong); it is either Touzi (Touzi Datong) or Zhao Zhou (Zhaozhou Congshen). Like those skilled at playing chess, each sees several moves ahead. It should be in response to the occasion, naturally well-arranged. Do you still recognize these two old masters? They have passed through the Iron Enclosure Mountain and will meet you at the crossroads.'

(Huo Tangyan's verse) 'Accidentally lifting up a bottle of oil, why crave its slippery taste? Depending on the family's wealth, one goes out as a guest; not envying high-rise buildings.'

Touzi (Touzi Datong) was asked by a monk: 'What is the state of mind of the abbot living on this mountain?' The master replied: 'A young girl (hairstyle of unmarried girl in ancient times) with white hair.'

(Baiyun Duan's verse) 'A young girl (hairstyle of unmarried girl in ancient times) with white hair, snowflakes flying in the midst of fierce flames. Who can compare to him, living on the mountain in the same way? Idle clouds and flowing water, each goes to a different destination.'

(Lan'an Shu's verse) 'Spring is in full bloom before the Hua'e Pavilion, misty willow catkins dance in the clear sky. After throwing the coins, she is weak and powerless, smiling and leaning against the winding railing.'

(Tianmu Li's verse) 'Asking about the state of living on the mountain, the woman's double buns are already white. If you don't meet face to face, stop searching and let the white clouds fly over the old mountain valley.'

Touzi (Touzi Datong) was asked by a monk: 'Why do the hundred grasses not sprout in the drizzling spring rain?' The master replied: 'The banana tree just grows like this.' He also asked: 'What is the mystery within the mystery?' The master replied: 'Last year's Dragon Boat Festival is the same as this year's.' The monk asked: 'What is it ultimately?' The master replied: 'Therefore, it is not the same as others; who says there is before and after?' The monk asked: 'What is the second month?' The master replied: 'The second month of spring is gradually warming.' He asked: 'What is the first month?' The master replied: 'The first month of spring is still cold.'

(Meng'an Yue's verse) 'The first month of spring is still cold, the second month of spring is gradually warming. If there are no troubling matters on your mind, it is a good time in the human world. Jiangnan and Liangzhe, spring is cold and autumn is hot.'

Touzi (Touzi Datong) was asked by a monk:

一大藏教還有奇特事也無。師曰演出大藏教。

云巖新別云。演入大藏教。　昭覺勤云。差病不假驢駝藥。　徑山杲云。演出演入則不無。二大老若是奇特事。三生六十劫也未夢見在。　獅林則云。叢林商量盡道大慧不肯它二老。若作恁么見解。三生六十劫未夢見大慧在。

頓漸偏圓。權實空有。釘㭰鐵舌。河目海口。一道清虛互古今。八角磨盤空里走。(昭覺勤)

一出一入。半合半開。羸鶴翹寒木。狂猿嘯古臺。要知奇特事。當甚破草鞋。(木庵永)

投子因僧問如何是一大事因緣。師曰尹司空請山僧開堂。

昭覺勤云。投子古佛叢林中推其得逸群之辨。得樸實道用。觀其等閑拈掇。不妨佛法世法打成一片。雖然。惜其不甚寬廓。今日有問天寧如何是一大事因緣。即向道手握金輪清四海。聖躬彌億萬斯年。　磬山修云。作么生是投子實頭處。設有恁么問磬山。但云朝看云片片。暮聽水潺潺。　天童忞云。佛果眼蓋五天。胸羅萬有。據其生平施設。發一言舉一令。直欲上窮圓蓋下透風輪。山僧今日非敢抑他威光。細檢此語。未免鹿鹿。因人成事。道峰即不然。如何是一大事因緣。向云數聲黃鳥青山外。占斷風光作主人。

一發由來引萬鈞。全肩荷負見當人。通身手眼重拈掇。

【現代漢語翻譯】 現代漢語譯本： 僧：一大藏教還有奇特事嗎？ 師：演出大藏教。

云巖新別說：演入大藏教。 昭覺勤說：差病不需要驢和駱駝的藥。 徑山杲說：演出演入並非沒有。二位大老如果認為是奇特事，三生六十劫也未曾夢見。 獅林則說：叢林里商量都說大慧不認可他們二老。如果作這樣的見解，三生六十劫也未曾夢見大慧。

頓漸偏圓，權實空有，釘橛鐵舌，河目海口。一道清虛貫穿古今，八角磨盤在空中行走。(昭覺勤)

一出一入，半合半開，瘦弱的鶴棲息在寒冷的樹上，狂放的猿在古老的臺上嘯叫。想要知道奇特事，就把它當成破草鞋。(木庵永)

投子因僧人問：如何是一大事因緣？（指非常重要的因緣，佛教用語） 師：尹司空請山僧開堂。

昭覺勤說：投子古佛在叢林中被推為具有超群的辯才，得到樸實的道用。看他隨隨便便地拈取，不妨佛法和世法打成一片。雖然如此，可惜他的見解不夠寬廣。今天有人問天寧：如何是一大事因緣？就對他說：手握金輪清四海，聖躬彌億萬斯年。 (金輪指轉輪聖王所持之輪，這裡比喻佛法。聖躬指皇帝的身體) 磬山修說：什麼是投子真實的地方？如果有人這樣問磬山，就說：朝看云片片，暮聽水潺潺。 天童忞說：佛果的眼力覆蓋五天（指東南西北中五個方位），胸懷包羅萬有。根據他平生的設施，發一言舉一令，直接想要上窮圓蓋下透風輪。山僧我今天並非敢於壓制他的威光，仔細檢查這句話，未免顯得碌碌無為，因人成事。道峰就不是這樣。如何是一大事因緣？就說：數聲黃鳥青山外，占斷風光作主人。

一發牽動千鈞之力，整個肩膀承擔著，見到當事人。渾身都是手眼，重新拈掇。

【English Translation】 English version: Monk: Is there anything extraordinary in the entire Tripitaka? Master: It performs the entire Tripitaka.

Yunyan Xinbie said: It performs into the entire Tripitaka. Zhaojue Qin said: Curing illness does not require the medicine of donkeys and camels. Jingshan Gao said: Performing in and performing out are not without. If the two old masters consider it an extraordinary matter, they have not even dreamed of it in three lives and sixty kalpas (aeons). Shilin Ze said: The monastic community discusses and says that Dahui (a famous Chan master) does not approve of the two old masters. If you have such a view, you have not even dreamed of Dahui in three lives and sixty kalpas.

Sudden and gradual, biased and complete, provisional and real, emptiness and existence, nail pegs and iron tongues, river eyes and sea mouths. One path of purity pervades the past and present, an eight-cornered millstone walks in the void. (Zhaojue Qin)

One out and one in, half closed and half open, a weak crane perches on a cold tree, a mad ape howls on an ancient platform. If you want to know the extraordinary thing, treat it like a broken straw sandal. (Mu'an Yong)

Touzi asked a monk: What is the great matter of cause and condition? (referring to a very important cause and condition, a Buddhist term) Master: Yin Sikong invited the mountain monk to open a hall.

Zhaojue Qin said: Touzi, the ancient Buddha, is regarded in the monastic community as having outstanding eloquence and obtaining the practical use of simplicity. Looking at his casual picking up, it does not hinder the integration of Buddhism and worldly affairs. However, it is a pity that his views are not broad enough. Today, if someone asks Tianning: What is the great matter of cause and condition? Then tell him: Holding the golden wheel in hand, he cleanses the four seas, and the sacred body lasts for hundreds of millions of years. (The golden wheel refers to the wheel held by the Chakravarti king, here a metaphor for the Dharma. The sacred body refers to the emperor's body) Qingshan Xiu said: What is the real place of Touzi? If someone asks Qingshan like this, just say: In the morning, watch the clouds in pieces, and in the evening, listen to the murmuring water. Tiantong Min said: The Buddha Fruit's eyes cover the five heavens (referring to the five directions of east, south, west, north, and center), and his chest encompasses all things. According to his lifelong facilities, issuing a word and giving an order, he directly wants to exhaust the round cover above and penetrate the wind wheel below. I, the mountain monk, am not daring to suppress his power today. Examining this sentence carefully, it is inevitable that it seems mediocre and accomplishing things through others. Daofeng is not like this. What is the great matter of cause and condition? Just say: Several yellow birds outside the green mountains occupy the scenery and become the masters.

One hair triggers a thousand pounds of force, the entire shoulder bears the burden, seeing the person involved. The whole body is hands and eyes, picking up again.

枯木花開大地春。(龍翔欣)

投子因僧問。曹溪指月靈山話月。如何是真月。師曰昨夜三更轉向西。

法林音云。何不與本分草料。

昨夜三更轉向西。曉來任運落花溪。舉頭不薦團圞底。無限清風付與誰。(慈受深)

昨夜三更轉向西。昏昏宇宙幾人迷。澄潭影轉風初息。猿狖微聞嶺外啼。(懶庵需)

投子因一婆子家中失卻牛。特詣方丈請卜。師召婆婆。婆應諾。師曰牛在。

白巖符云。大小投子祇有殺人刀且無活人劍。當時婆子應諾。何不道在即在祇是少了些頭角。婆子從者里構去也未可知。　白光明雲。白巖到者里失卻一隻眼。何故。殊不知者婆子諾處頭角宛然。

投子問僧甚麼處來。曰東西山禮祖師來。師曰祖師不在東西山。僧無語。

法林音代云。老老大大前言不副后語。

蒼龍帶雨離深洞。綵鳳銜花入帝關。一句古今無滲漏。祖師不在東西山。(雪堂行)

舌頭無骨如天闊。眼裡有珠似鏡輝。滄海已教枯到底。祖師元不在東西。(頻吉祥)

投子因巨榮禪客參。師曰。老僧未有一言半句掛諸方唇齒。何用要見老僧。曰到者里不施三拜要且不甘。師曰出家兒得與么沒碑記。滎乃繞禪床一匝而去。師曰。有眼無耳朵。六月火邊坐。

【現代漢語翻譯】 現代漢語譯本：枯木開花，大地回春。（龍翔欣）

投子和尚因為有僧人問：『曹溪（Caoxi，禪宗六祖慧能弘法之地）指月、靈山（Lingshan，佛陀說法之地）話月，什麼是真月？』投子和尚回答說：『昨夜三更時分，月亮已經轉向西邊了。』

法林音禪師評論說：『為什麼不給他本分的草料呢？』

『昨夜三更時分，月亮已經轉向西邊，拂曉時分，任憑花瓣飄落在溪流中。抬頭卻不認識那圓滿的本體，這無限的清風又該託付給誰呢？』（慈受深禪師）

『昨夜三更時分，月亮已經轉向西邊，昏暗的宇宙中有幾人能夠醒悟？清澈的潭水倒映著月影，風也漸漸停息，隱約聽到猿猴在山嶺之外啼叫。』（懶庵需禪師）

投子和尚因為一個老婦人家中丟失了牛，特地到方丈室請求占卜。投子和尚叫了聲『婆婆』，老婦人應了一聲『是』。投子和尚說：『牛就在。』

白巖符禪師評論說：『大小投子和尚只有殺人的刀，卻沒有救人的劍。當時老婦人應了一聲，為什麼不直接說『在，就在』，只是少了些頭角呢？老婦人從這裡領悟了嗎，還未可知。』白光明禪師評論說：『白巖禪師在這裡失去了一隻眼睛。為什麼呢？殊不知這老婦人應聲之處，牛的頭角已經宛然可見。』

投子和尚問一個僧人從哪裡來，僧人回答說：『從東西山（Dongxi Mountain）禮拜祖師而來。』投子和尚說：『祖師不在東西山。』僧人無話可說。

法林音禪師代為回答說：『老老大大，前言不搭后語。』

『蒼龍帶著雨水離開深洞，綵鳳銜著花朵進入帝都。這一句古今沒有絲毫遺漏，祖師原本就不在東西山。』（雪堂行禪師）

『舌頭沒有骨頭，像天空一樣寬闊；眼睛裡有明珠，像鏡子一樣明亮。滄海已經乾枯見底，祖師原本就不在東西山。』（頻吉祥禪師）

投子和尚因為巨榮禪客來參拜，投子和尚說：『老僧我沒有一言半句掛在諸方禪師的口頭上，何必要見老僧呢？』巨榮禪客說：『到了這裡，不施三拜，實在是不甘心。』於是繞著禪床轉了一圈就離開了。投子和尚說：『有眼無耳，六月里坐在火邊。』

【English Translation】 English version: Withered trees bloom, and spring returns to the earth. (Long Xiangxin)

Touzi asked a monk, 'Caoxi (Caoxi, the place where the Sixth Patriarch Huineng of Zen Buddhism propagated the Dharma) points to the moon, and Lingshan (Lingshan, the place where the Buddha preached) speaks of the moon. What is the true moon?' Touzi replied, 'Last night, at the third watch, the moon had already turned to the west.'

Zen Master Falinyin commented, 'Why not give him his due fodder?'

'Last night, at the third watch, the moon had already turned to the west. At dawn, let the petals fall into the stream. Raising my head, I do not recognize the complete essence. To whom should I entrust this boundless breeze?' (Zen Master Cishou Shen)

'Last night, at the third watch, the moon had already turned to the west. How many people are lost in the dim universe? The clear pool reflects the moon, and the wind gradually subsides. Faintly, I hear monkeys crying beyond the mountains.' (Zen Master Lan'an Xu)

Touzi, because an old woman lost her cow, specially went to the abbot's room to ask for divination. Touzi called out 'Granny,' and the old woman responded 'Yes.' Touzi said, 'The cow is here.'

Zen Master Baiyan Fu commented, 'Great and small Touzi only have a sword to kill people, but no sword to save people. At that time, the old woman responded, why not just say 'It is here, it is here,' only lacking some horns? Whether the old woman understood from this is still unknown.' Zen Master Baiguangming commented, 'Zen Master Baiyan lost an eye here. Why? He does not know that at the place where the old woman responded, the cow's horns were already clearly visible.'

Touzi asked a monk where he came from. The monk replied, 'From Dongxi Mountain (Dongxi Mountain) to pay respects to the Patriarch.' Touzi said, 'The Patriarch is not on Dongxi Mountain.' The monk was speechless.

Zen Master Falinyin replied on his behalf, 'Old and big, the former words do not match the latter words.'

'The azure dragon leaves the deep cave with rain, and the colorful phoenix carries flowers into the imperial capital. This sentence has no omissions from ancient times to the present, the Patriarch was originally not on Dongxi Mountain.' (Zen Master Xuetang Xing)

'The tongue has no bones, as wide as the sky; the eyes have pearls, as bright as a mirror. The vast sea has been dried to the bottom, the Patriarch was originally not on Dongxi Mountain.' (Zen Master Pin Jixiang)

Touzi, because Zen guest Jurong came to visit, Touzi said, 'This old monk has not a word or half a sentence hanging on the lips of the Zen masters of various places, why do you need to see this old monk?' Zen guest Jurong said, 'Having come here, not to offer three bows, I am really unwilling.' So he walked around the Zen bed once and left. Touzi said, 'Has eyes but no ears, sitting by the fire in June.'

翠峰顯云。也不得放過。才繞便擒住云。是誰不甘。若跳得出。不妨是一員衲僧。　溈山喆云。者僧雖是慣戰沙場。怎奈投子善能折挫。何故。真金若不經爐冶。怎得光華徹底鮮。　古南門云。者僧放過且不論。祇如有眼無耳朵六月火邊坐。還放得過投子么。

潭底金鱗多識鉤。乍投香餌即先知。欲令魚目無知見。須學揉藍染釣絲。(海舟慈)

投子因僧問如何是學人一卷經。師曰題目分明。

半滿金言玉轉環。靈山一會受欺瞞。拈來題目分明也。付與兒孫著眼看。(佛心才)

投子一日指庵前一片石向雪峰曰。三世諸佛總在里許。曰須知有不在里許者。師曰不快漆桶。一日與峰游龍眠。有兩路。峰問那個是龍眠路。師以杖指之。峰曰東去西去。師曰不快漆桶。峰又問一錘便就時如何。師曰不是性燥漢。曰不假一錘時如何。師曰不快漆桶。峰又問此間還有人蔘也無。師將钁頭拋向峰面前。峰曰與么則當處掘去也。師曰不快漆桶。

翠峰顯云。然則一期折挫。且投子是作家爐韛。我當時若作雪峰。待道不是性燥漢。向云鉗錘在我手裡。諸上座合與投子著得個什麼語。若能道得。便乃性燥平生光揚宗眼。若也顢頇。頂上一錘。莫言不道。　溈山喆云。雪峰雖是本分鉗錘。怎奈投子

【現代漢語翻譯】 現代漢語譯本： 翠峰顯云（Cuifeng Xianyun，人名）。也不得放過。才繞過去便擒住了云。是誰不甘心？若能跳得出去，不妨說是一位有本事的僧人。溈山喆（Weishan Zhe，人名）說，這位僧人雖然是慣於戰場作戰，怎奈投子（Touzi，地名/人名）善於挫敗他。為什麼呢？真金如果不經過爐火冶煉，怎能光華徹底鮮明？古南門（Gu Nanmen，地名）說，這位僧人放過且不論，只是那些有眼無耳，在六月火邊坐的人，還能放得過投子嗎？ 潭底的金鱗魚多識得魚鉤。剛剛投下香餌就先知道了。想要讓那些魚目混珠的東西沒有見識，須得學習用靛藍來染釣絲。（海舟慈，Haizhou Ci，人名） 投子（Touzi）因為有僧人問：『如何是學人一卷經？』 師父說：『題目分明。』 半滿的金言玉語轉動如環。靈山一會（Lingshan Yihui，佛教典故）都被欺瞞了。拈來題目分明，交付給兒孫們仔細看。（佛心才，Foxin Cai，人名） 投子（Touzi）一日指著庵前一片石頭對雪峰（Xuefeng，人名）說：『三世諸佛總在這裡面。』 雪峰說：『須知有不在這裡面的。』 投子說：『真是不痛快的漆桶。』 一日與雪峰同遊龍眠（Longmian，地名），有兩條路。雪峰問：『哪一個是龍眠路？』 投子用枴杖指著。雪峰說：『東去西去？』 投子說：『真是不痛快的漆桶。』 雪峰又問：『一錘便就時如何？』 投子說：『不是性子急躁的人。』 雪峰說：『不假一錘時如何？』 投子說：『真是不痛快的漆桶。』 雪峰又問：『此間還有人蔘嗎？』 投子將鋤頭拋向雪峰面前。雪峰說：『這樣說來就應當在這裡掘去。』 投子說：『真是不痛快的漆桶。』 翠峰顯云（Cuifeng Xianyun）說：既然這樣一期挫敗，且說投子（Touzi）是製作的爐韛。我當時如果作為雪峰（Xuefeng），等到他說不是性子急躁的人，就說鉗錘在我手裡。各位，應該給投子（Touzi）安個什麼評語？如果能說得出來，便是性子急躁的人平生光揚宗眼。如果也糊里糊塗，頂上一錘，莫說我沒說。溈山喆（Weishan Zhe）說，雪峰（Xuefeng）雖然是本分的鉗錘，怎奈投子（Touzi）

【English Translation】 English version: Cuifeng Xianyun (翠峰顯云, a person's name). Must not let go. Only after going around, he captured the cloud. Who is unwilling? If one can jump out, it may be said to be a capable monk. Weishan Zhe (溈山喆, a person's name) said, although this monk is accustomed to fighting on the battlefield, Touzi (投子, a place name/person's name) is good at thwarting him. Why? If pure gold is not refined in a furnace, how can it be completely bright and fresh? Gu Nanmen (古南門, a place name) said, letting go of this monk is not to be discussed, but those who have eyes but no ears, sitting by the fire in June, can they let go of Touzi? Golden scales at the bottom of the pool are very familiar with hooks. As soon as the fragrant bait is thrown, they know it first. If you want to make the fish eyes ignorant, you must learn to dye the fishing line with indigo. (Haizhou Ci, 海舟慈, a person's name) Touzi (投子) asked a monk, 'What is a scholar's scripture?' The master said, 'The title is clear.' Half-full golden words and jade phrases revolve like rings. The assembly at Lingshan (靈山一會, a Buddhist allusion) was deceived. Picking up the clear title, hand it over to the children and grandchildren to take a closer look. (Foxin Cai, 佛心才, a person's name) One day, Touzi (投子) pointed to a stone in front of the hermitage and said to Xuefeng (雪峰, a person's name), 'The Buddhas of the three worlds are all in here.' Xuefeng said, 'You must know that there are those who are not in here.' Touzi said, 'What an unpleasant lacquer bucket.' One day, he and Xuefeng were traveling in Longmian (龍眠, a place name), and there were two roads. Xuefeng asked, 'Which one is the Longmian Road?' Touzi pointed to it with his staff. Xuefeng said, 'Going east or going west?' Touzi said, 'What an unpleasant lacquer bucket.' Xuefeng then asked, 'What about when it's done with one hammer?' Touzi said, 'Not an impatient person.' Xuefeng said, 'What about when a hammer is not needed?' Touzi said, 'What an unpleasant lacquer bucket.' Xuefeng then asked, 'Is there ginseng here?' Touzi threw the hoe in front of Xuefeng. Xuefeng said, 'In that case, we should dig it up here.' Touzi said, 'What an unpleasant lacquer bucket.' Cuifeng Xianyun (翠峰顯云) said: Since this is a period of frustration, let's say that Touzi (投子) is the bellows of the maker. If I were Xuefeng (雪峰) at that time, and waited for him to say that he was not an impatient person, I would say that the tongs and hammer are in my hands. What kind of comment should you give to Touzi (投子)? If you can say it, then the impatient person will glorify the ancestral eyes in his life. If you are also confused, a hammer on the top of your head, don't say I didn't say it. Weishan Zhe (溈山喆) said, although Xuefeng (雪峰) is a dutiful tongs and hammer, how can Touzi (投子)

是作家爐韛。眾中還有本分鉗錘者么。如無。山僧為你諸人下一錘。直是火星迸散。乃卓拄杖云。看看。諸人護取眉毛好。　東禪觀云。與么酬對喚作作家爐韛。正是認貍為虎自取疑怖。若據性空見處。投子心肝五臟被雪峰盡情摟出。　古南門云。投子翠峰俱是作家爐韛。怎奈鉗錘在手。善說不善用。未為性燥。若是古南。待雪峰才問一錘便就時如何。劈脊棒云。打破者漆桶。諸上座。漆桶既然打破。宗眼又作么生光揚。

說明道白。埋塵混垢。變化有由。敗露不走。誰知暗裡骨橫。抽要在轟轟霹靂手。(月堂昌)

有客釣鰲魚。區區泛五湖。不知泥里蚌。滿腹是明珠。(佛鑒勤)

投子因僧問劫火洞然時如何。師曰寒凜凜地。

天地為爐萬物焦。石人駕浪渡雲霄。風生半夜霜威重。月落冰寒逼𩯭凋。(投子青)

投子因僧問類中來時如何。師曰。人類中來。馬類中來。

共坐同行世莫知。幾人當面便逢伊。縱饒紹續家門者。半是貧寒乞養兒。(保寧勇)

投子因僧問一切聲是佛聲否。師曰是。曰和尚莫𡱰沸碗鳴聲。師便打。又問粗言及細語皆歸第一義是否。師曰是。曰喚和尚作一頭驢得么。師便打。

投子投子。機輪無阻。放一得一。同彼同此。可憐無限弄潮人

【現代漢語翻譯】 現代漢語譯本： 投子和尚是位精通佛法的作家，如同鍛造用的爐韛（lú bèi，風箱）。大眾之中還有能勝任鉗錘（qián chuí，夾鉗和鐵錘，比喻有能力的人）工作的人嗎？如果沒有，我就為你們大家下一錘，使其火星四濺。於是舉起拄杖說：『看看，各位護好自己的眉毛！』 東禪觀禪師評論說：『這樣的應對，稱作作家爐韛，正是認貍為虎，自尋驚恐。』如果從性空的見地來看，投子的心肝五臟都被雪峰和尚徹底掏了出來。 古南門禪師評論說：『投子和翠峰都是作家爐韛。無奈鉗錘在手，善於說卻不善於用，還未達到性燥的境界。』如果是古南門，等雪峰才問『一錘便就時如何』，就劈頭一棒打去，說：『打破這個漆桶！』各位禪師，漆桶既然打破了，宗門的眼目又該如何發揚光大呢？』

說明道白，埋沒塵埃，混同污垢，變化自有緣由，敗露也不會逃走。誰知道暗地裡骨骼崢嶸，要訣在於轟轟烈烈的霹靂手段。（月堂昌）

有客人釣大鰲魚，只在小小的五湖中泛舟。不知道泥里的蚌，腹中滿是明珠。（佛鑒勤）

有僧人問投子和尚：『劫火洞然（jié huǒ dòng rán，世界末日的大火燃燒）時如何？』投子和尚說：『寒冷戰慄。』

天地為爐，萬物焦灼。石人駕馭波浪，渡過雲霄。半夜裡風起，霜的威力很重，月亮落下，冰冷的寒氣逼迫得鬢髮凋零。（投子青）

有僧人問投子和尚：『同類中來時如何？』投子和尚說：『人類中來，馬類中來。』

共同坐著，一同行走，世人卻不知道。有幾人當面就能遇到他？即使是能夠紹續家門的人，也有一半是貧寒的乞討為生的孩子。（保寧勇）

有僧人問投子和尚：『一切聲音都是佛的聲音嗎？』投子和尚說：『是。』僧人說：『和尚不要嫌棄沸騰的碗發出的鳴叫聲。』投子和尚就打了他。又問：『粗俗的言語和細微的言語都歸於第一義嗎？』投子和尚說：『是。』僧人說：『可以稱和尚為一頭驢嗎？』投子和尚就打了他。

投子和尚，投子和尚，機輪運轉沒有阻礙。放出一個，得到一個，相同于那個，相同于這個。可憐那些無盡的弄潮人。

【English Translation】 English version: Venerable Touzi is a master of Dharma, like a bellows (lú bèi) used in forging. Among the assembly, is there anyone who can handle the tongs and hammer (qián chuí)? If not, I, this mountain monk, will strike a blow for all of you, causing sparks to fly everywhere. Then he raised his staff and said, 'Look, everyone, protect your eyebrows well!' Zen Master Dongchan Guan commented: 'Such a response, called a master's bellows, is precisely mistaking a civet for a tiger, creating fear and doubt for oneself.' If viewed from the perspective of emptiness, Touzi's heart, liver, and all his internal organs have been completely exposed by Zen Master Xuefeng. Zen Master Gu Nanmen commented: 'Both Touzi and Cuifeng are master's bellows. Unfortunately, with the tongs and hammer in hand, they are good at speaking but not good at using them, not yet reaching the state of 'sexual aridity'. If it were Gu Nanmen, as soon as Xuefeng asked, 'What about when a single blow achieves the result?', he would strike with a staff, saying, 'Break this lacquer bucket!' Venerable monks, now that the lacquer bucket is broken, how should the eye of the sect be propagated and glorified?'

Explaining the Tao is like burying oneself in dust and mixing with filth. Transformation has its reasons, and exposure does not lead to escape. Who knows the hidden strength within? The key lies in the thunderous and lightning-like means. (Yue Tangchang)

A guest fishes for giant Ao turtles, only boating on the small Five Lakes. He does not know that the mussels in the mud are full of pearls. (Fo Jianqin)

A monk asked Venerable Touzi: 'What about when the fire of the kalpa (jié huǒ dòng rán) blazes?' Venerable Touzi said, 'It is chillingly cold.'

Heaven and earth are the furnace, all things are scorched. A stone man rides the waves, crossing the clouds. The wind rises in the middle of the night, the frost's power is heavy, the moon sets, and the icy coldness forces the temples to wither. (Touzi Qing)

A monk asked Venerable Touzi: 'What about when coming from within the category?' Venerable Touzi said, 'Coming from within the category of humans, coming from within the category of horses.'

Sitting together, walking together, the world does not know. How many people can meet him face to face? Even those who can continue the family lineage are half poor children begging for a living. (Bao Ningyong)

A monk asked Venerable Touzi: 'Are all sounds the Buddha's voice?' Venerable Touzi said, 'Yes.' The monk said, 'Venerable, do not dislike the sound of the boiling bowl.' Venerable Touzi then struck him. He then asked, 'Do coarse words and subtle words all return to the first principle?' Venerable Touzi said, 'Yes.' The monk said, 'Can I call the Venerable a donkey?' Venerable Touzi then struck him.

Venerable Touzi, Venerable Touzi, the wheel of the machine turns without obstruction. Release one, gain one, the same as that, the same as this. Pity those endless wave-riders.

。畢竟還歸潮中死。忽然活。百川倒流鬧聒聒。(翠峰顯)

一條拄杖兩家使。一往一來無彼此。者僧若得投子機。隨手拈來打投子。(昭覺勤)

投子因僧問。不斷煩惱而入涅槃時如何。師作色曰者個師僧好發業殺人。

西堂藏別云。家家觀世音。　白雲端云。投子善解量才。西堂善解補職。若問白雲。即向他道。青山綠水。短棹孤舟。　國清機因僧問。清便打。　松隱然云。投子祇解裁長不能補短。國清祇解補短不能裁長。或有問龍峰。祇對他道。有水皆含月。無山不帶云。

雖然無背面。觸處頭頭現。吞卻太虛空。吐出琉璃殿。(佛心才)

者個師僧發人業。賣油老翁說向人。啼得血流無用處。不如緘口過殘春。(文殊道)

投子因僧問如何是出門不見佛。師曰無所睹。又問如何是入室別爺孃。師曰無所生。

不慕諸聖不重己靈。釋迦彌勒幻影虛聲。全超功位迥絕疏親。金屑雖貴眼中塵。須信乾坤奉一人。(天岸升)

當堂不坐苔封殿。腳跟未動天涯遍。目前蕩蕩無私見。劫初薦。一切聖賢如拂電。父母非親絕依戀。地左轉兮天右旋。不萠枝上春風暖。隨方便。彌勒不居兜率院。(旅庵月)

投子因僧問菩提煩惱是一是二。師曰是二。曰如何是菩提。

【現代漢語翻譯】 現代漢語譯本： 畢竟最終還是會在潮水中死去，忽然又活過來，百川倒流，喧鬧嘈雜。（翠峰顯） 一根拄杖兩家使用，一來一往沒有彼此的分別。這位僧人如果懂得投子的機鋒，隨手拈來就可以打投子。（昭覺勤） 投子因有僧人問：『不斷煩惱而入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）時，會是怎樣？』投子呵斥道：『這個師僧真會引發業障殺人！』 西堂藏另外說道：『家家都有觀世音（Avalokiteśvara，佛教菩薩，代表慈悲）。』 白雲端說：『投子善於衡量才能，西堂善於彌補職位。』 如果問白雲，就對他說：『青山綠水，短棹孤舟。』 國清機因有僧人問：『清便打。』 松隱然說：『投子只懂得裁剪長的，不能彌補短的，國清只懂得彌補短的，不能裁剪長的。』 如果有人問龍峰，就直接對他說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』 雖然沒有背面，卻在任何地方都顯現。吞下整個太虛空，吐出琉璃殿。（佛心才） 這個師僧引發人的業障，賣油老翁也這樣對人說。哭得血流滿面也沒有用處，不如閉口度過殘餘的春天。（文殊道） 投子因有僧人問：『如何是出門不見佛（Buddha，佛教創始人）？』 投子說：『無所睹。』 又問：『如何是入室告別爺孃？』 投子說：『無所生。』 不羨慕諸聖，不看重自己的靈性。釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）都是幻影虛聲。完全超越功名地位，迥然斷絕疏遠親情。金屑雖然珍貴，也是眼中的塵埃。必須相信乾坤只尊奉一人。（天岸升） 當堂不坐，苔蘚封住了殿堂。腳跟未動，天涯海角都已走遍。目前空蕩蕩的，沒有私心偏見。在劫初之時就已領悟。一切聖賢都如閃電般短暫。父母並非親人，斷絕所有依賴眷戀。大地向左轉動，天空向右旋轉。不在未發芽的枝條上，也能感受到春風的溫暖。隨順方便，彌勒不住在兜率院（Tuṣita Heaven，佛教欲界天之一）。（旅庵月） 投子因有僧人問：『菩提（Bodhi，佛教術語，指覺悟）和煩惱是一還是二？』 投子說：『是二。』 僧人問：『如何是菩提？』

【English Translation】 English version: After all, it still dies in the tide. Suddenly it lives again. Hundreds of rivers flow backward, noisy and clamorous. (Cuifeng Xian) One staff is used by two families. Coming and going, there is no difference between them. If this monk understands Touzi's quick wit, he can pick it up and hit Touzi. (Zhaojue Qin) A monk asked Touzi, 'What is it like to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) without ceasing afflictions?' The master turned pale and said, 'This monk is good at causing karma and killing people!' Xitang Zang said separately, 'Every family has Avalokiteśvara (Avalokiteśvara, a Buddhist bodhisattva representing compassion).' Baiyun Duan said, 'Touzi is good at assessing talent, and Xitang is good at filling positions.' If you ask Baiyun, tell him, 'Green mountains and green waters, a short oar and a lone boat.' Guoqing Ji asked a monk, 'Clear and strike.' Song Yinran said, 'Touzi only knows how to cut the long but cannot mend the short, and Guoqing only knows how to mend the short but cannot cut the long.' If someone asks Longfeng, just tell him, 'Where there is water, there is a moon; where there is no mountain, there are clouds.' Although there is no back, it appears everywhere. Swallowing the entire void, it spits out a crystal palace. (Foxin Cai) This monk causes people's karma. The old oil seller also says this to people. Crying blood is useless. It is better to keep silent and pass the remaining spring. (Wenshu Dao) A monk asked Touzi, 'What is it like to go out and not see the Buddha (Buddha, the founder of Buddhism)?' The master said, 'Nothing is seen.' He also asked, 'What is it like to enter the room and say goodbye to parents?' The master said, 'Nothing is born.' Not admiring the saints, not valuing one's own spirit. Śākyamuni (Śākyamuni, the founder of Buddhism) and Maitreya (Maitreya, the future Buddha) are illusory sounds. Completely surpassing merit and position, utterly severing distant relatives. Although gold dust is precious, it is dust in the eyes. You must believe that heaven and earth serve one person. (Tian'an Sheng) Not sitting in the hall, moss seals the palace. Without moving the feet, the ends of the earth are traversed. The present is vast and without selfish views. It was recommended at the beginning of the kalpa. All sages and worthies are like lightning. Parents are not relatives, severing all dependence and attachment. The earth turns to the left, and the sky rotates to the right. The spring breeze is warm even on branches that have not sprouted. Following convenience, Maitreya does not reside in Tuṣita Heaven (Tuṣita Heaven, one of the heavens in the Buddhist desire realm). (Lü'an Yue) A monk asked Touzi, 'Is Bodhi (Bodhi, a Buddhist term referring to enlightenment) and affliction one or two?' The master said, 'Two.' The monk asked, 'What is Bodhi?'

師曰且坐喫茶。曰如何是煩惱。師曰者僧聒噪人出去。

入草親尋草里人。重重有路掌如平。不遇大商空突曉。日高猶聽打三更。(木庵永)

投子因僧問。依俙似半月。彷彿若三星。乾坤收不得。師於何處明。師曰道什麼。曰想師祇有湛水之波且無滔天之浪。師曰閑言語。

翠峰顯云。投子古佛不可道不知。若檢點將來。直是天地懸隔。若是翠峰。才問和聲便打。　天童杰云。田地穩密。佛眼不能窺。坐籌帷幄決勝千里。還他投子老人。者僧也解釦關擊節。上門上戶。祇是插手腳不得。翠峰道和聲便打。也是賊過後張弓。　云居莊云。有人與么問。山僧亦云道什麼。待道祇有湛水之波且無滔天之浪。腳跟下痛與一頓。拈拄杖云。有么有么。靠杖云。縱饒栽種得。不是棟樑材。　祖瑞璲云。者僧一似白額大蟲咬人火急。若不是投子老人深入虎穴。爭得頭尾齊收。

投子因僧問三身中那一身說法。師乃彈指。

三身說法問端由。彈指輕輕海岳收。金鎖塔開紅日晚。夜深人笑碧峰頭。(投子青)

鳥啼花落昧當人。說法何曾假數身。折筋拈來旋北海。魚鰕方識水為親。(爾密澓)

三更紅日上西巖。帶水和泥舞碧川。欲覓溪橋酤酒者。白門閑靜月娟娟。(伴我侶)

投

【現代漢語翻譯】 現代漢語譯本： 師父說：『請先坐下喝茶。』（僧人）問：『什麼是煩惱？』師父說：『把那個吵鬧的僧人趕出去。』 『進入草叢親自尋找草叢中的人，重重疊疊的道路平坦如手掌。如果不遇到大商人（指有大智慧的人），即使天沒亮就出發也是徒勞。太陽已經很高了，卻還在聽人打三更的梆子。』（木庵永） 投子（Touzi，禪師名號）因有僧人問：『隱約像半月，彷彿如三星，天地都容納不下，師父您在哪裡明白的？』師父說：『說什麼？』（僧人）說：『我想師父只有平靜的水波，而沒有滔天巨浪。』師父說：『閒扯淡。』 翠峰顯（Cuifeng Xian，禪師名號）說：『投子古佛（Touzi，指投子禪師）不可說不知道，如果仔細檢查起來，簡直是天地懸隔。如果是翠峰，才問一聲就打。』天童杰（Tiantong Jie，禪師名號）說：『田地穩固嚴密，佛眼都無法窺視。在營帳中出謀劃策，就能決勝千里。還是投子老人的手段高明。』這個僧人也懂得敲門問路，上門上戶。只是插不上手。翠峰說『和聲便打』，也是賊走後才張弓。云居莊（Yunjuzhuang，禪師名號）說：『如果有人這樣問，山僧我也說『說什麼？』等他說『只有平靜的水波，而沒有滔天巨浪』，就狠狠地打他一頓。』拿起拄杖說：『有嗎？有嗎？』靠著拄杖說：『即使栽種了，也不是棟樑之材。』祖瑞璲（Zu Rui Sui，禪師名號）說：『這個僧人就像白額大虎咬人一樣急迫。如果不是投子老人深入虎穴，怎麼能把頭尾都收拾乾淨？』 投子因有僧人問：『三身（Trikaya，佛的三種化身）中哪一身說法？』師父於是彈指。 『三身說法，問其緣由，輕輕彈指，海岳盡收。金鎖塔開，紅日已晚，夜深人靜，碧峰之上，有人歡笑。』（投子青） 『鳥啼花落，迷昧了當下的覺悟之人，說法何曾需要藉助三種化身？折斷筋骨，拈起它來旋轉北海，魚蝦才能認識到水是它們的親人。』（爾密澓） 『三更時分，紅日昇上西山，帶著水和泥土，在碧綠的河流中舞蹈。想要尋找在溪橋邊沽酒的人，白門寂靜，月色美好。』（伴我侶） 投

【English Translation】 English version: The master said, 'Please sit down and have some tea.' (The monk) asked, 'What is affliction?' The master said, 'Tell that noisy monk to leave.' 'Entering the grass, personally seek the person in the grass. Layer upon layer, the road is as smooth as the palm of your hand. If you don't meet a great merchant (referring to someone with great wisdom), it's futile even if you set out before dawn. The sun is already high, yet you still hear the beating of the third watch.' (Mu An Yong) Touzi (Touzi, name of a Chan master) was asked by a monk, 'Faintly like a crescent moon, vaguely like three stars, heaven and earth cannot contain it, where did you understand it, Master?' The master said, 'What are you saying?' (The monk) said, 'I think the master only has calm water waves and no滔天巨浪 (tao tian ju lang, overwhelming waves).' The master said, 'Idle talk.' Cuifeng Xian (Cuifeng Xian, name of a Chan master) said, 'It cannot be said that Touzi Buddha (Touzi, referring to Chan Master Touzi) doesn't know. If you examine it carefully, it's like heaven and earth are separated. If it were Cuifeng, I would hit him as soon as he asked.' Tiantong Jie (Tiantong Jie, name of a Chan master) said, 'The field is stable and secure, even the Buddha's eye cannot see through it. Strategizing in the tent, one can win battles from a thousand miles away. It's still the old man Touzi who is skillful.' This monk also knows how to knock on doors and ask for directions, going door to door. It's just that he can't get involved. Cuifeng said, 'Hit him as soon as he harmonizes,' which is like drawing the bow after the thief has left. Yunjuzhuang (Yunjuzhuang, name of a Chan master) said, 'If someone asked me like that, I would also say, 'What are you saying?' When he says, 'Only calm water waves and no overwhelming waves,' I would give him a painful beating.' Picking up the staff, he said, 'Is there? Is there?' Leaning on the staff, he said, 'Even if you plant it, it's not timber for a beam.' Zu Rui Sui (Zu Rui Sui, name of a Chan master) said, 'This monk is like a white-browed tiger biting people, very urgent. If it weren't for the old man Touzi going deep into the tiger's den, how could he have cleaned up the beginning and the end?' Touzi was asked by a monk, 'Which of the three bodies (Trikaya, the three bodies of the Buddha) preaches the Dharma?' The master then snapped his fingers. 'The three bodies preach the Dharma, asking the reason, a light snap of the fingers, the mountains and seas are all gathered. The golden lock tower opens, the red sun is late, in the deep of night, on the green peak, someone laughs.' (Touzi Qing) 'The birds sing and the flowers fall, obscuring the person who is aware of the present moment. How could preaching the Dharma ever need to borrow the three bodies? Break the tendons, pick it up and rotate the North Sea, and the fish and shrimp will recognize that water is their kin.' (Er Mi Fu) 'At the third watch, the red sun rises over the western mountain, dancing with water and mud in the green river. Wanting to find the person who buys wine by the stream bridge, the white gate is quiet, and the moonlight is beautiful.' (Ban Wo Lv) Tou

子指雨示僧曰。數日來好雨。且道什麼處來。僧無語。后因看華嚴經方有省。

陌上游人競采芳。不知眼底度春光夜。來一陣落花雨。一百十城流水香。(絕象鑒)

百花香里鷓鴣啼。白麵郎君醉似泥。赫日光中開得眼。福城東際草萋萋。(竹屋簡)

投子在京赴一檀越齋。檀越將一盆草來。師拳兩手安頭上。檀越便將齋來。後有僧問。和尚在京投齋意旨如何。師曰觀世音菩薩。

草盤托出已成乖。頭上安拳更苦哉。不是觀音妙智力。爭能隨拍舞三臺。(浪山嶼)

湖州道場山如訥禪師(翠微學嗣)

因僧問如何得見聞性不隨緣。師曰汝聽看。僧作禮。師曰。聾人也唱胡家曲。好惡高低自不知。僧曰聞性宛然也。師曰石從空里立。火向水中焚。

勝法溥云。者僧道聞性宛然。不知自己眼見如盲。耳聽如聾。道場恁么道。祇知開口。不覺舌長。

聲色叢中立見聞。隨緣世事日紛紛。任渠聞性宛然在。半入江風半入云。(柏林俊)

建州白雲山約禪師(翠微學嗣)

因僧問。不坐遍空堂。不居無學位。此人向甚麼處安置。師曰青天無電影。

白雲敷云。針來線去。玉振金聲。可謂翠微真風猶在。互古不磨。若是新白雲則不然。設有問。但向道夜深不

向蘆花宿。迥出中間與兩頭。且道與古人相去多少。

宗鑒法林卷六十一 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十二

集云堂　編

大鑒下六世

洪州云居道膺弘覺禪師(洞山價嗣)

初參洞山。山問汝名甚麼。師曰道膺。山曰何不向上道。師曰向上則不名道膺。

天目律云。二大老向尋常相見處一問一答。竭力要發明尊貴一路。殊不知祇好替它作通事人即得。若是向上事。此去京師猶隔半月程在。　呆也鴻云。妙轉靈機。善通回互。還它洞山父子鍼芥相投。雖然。也祇發明得僚屬邊事。若要迥脫聖凡。更須知有尊貴底一人始得。

云居因洞山問甚處來。師曰蹋山來。曰阿那個山可住。師曰阿那個山不可住。曰與么國內總被阇黎占卻也。師曰不然。曰子莫得個入路么。師曰無路。曰怎得與老僧相見。師曰若有路即與和尚隔生也。曰此子已后千人萬人把不住。

磬山修云。作家相見。如珠走盤盤走珠。縱橫無礙。豈與敲冰索火緣木求魚者可同日而語。今日有人蹋山來。我且問你有路來無路來。謂有路來。不合云居。謂無路來。不合洞山。有路無路。磬山道個俱隔。且道作么生合得古人意去。

握清公手問清公。無路何

【現代漢語翻譯】 向蘆花叢中安歇，遠遠地突出于中間和兩頭。請問與古人相比，相差多少？

《宗鑒法林》卷六十一 《卍新續藏》第66冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷六十二

集云堂 編

大鑒下六世

洪州云居道膺弘覺禪師（洞山價嗣）

（道膺禪師）最初參拜洞山（良價禪師）。洞山問：『你叫什麼名字？』禪師回答：『道膺（我的名字是道膺）。』洞山說：『為何不向上說道？』禪師說：『向上說，就不叫道膺了。』

天目律（天目山律宗）評論說：『兩位大德在尋常相見之處一問一答，竭力想要闡明尊貴的道路。殊不知這樣只是在替他（指真如自性）做個傳話的人罷了。若是向上之事，從這裡到京師還隔著半個月的路程呢。』呆也鴻云（呆也鴻的評論）：巧妙地運轉靈機，善於溝通回互。還他洞山父子鍼芥相投（比喻意氣相投，非常合拍）。雖然如此，也只是闡明了僚屬邊事（指輔助性的、表面的事情）。若要迥脫聖凡（超越聖人與凡人），更要知道有尊貴的那個人（指真如自性）才行。』

云居（道膺禪師）因為洞山（良價禪師）問：『從哪裡來？』禪師回答：『踏山而來。』洞山說：『哪個山可以住？』禪師說：『哪個山不可以住？』洞山說：『這麼說來，國內都被你佔完了。』禪師說：『不是這樣的。』洞山說：『你莫非有個入路嗎？』禪師說：『沒有路。』洞山說：『怎樣才能與老僧相見？』禪師說：『若有路，就與和尚隔了一層。』洞山說：『此子以後千人萬人也把不住（形容道膺禪師的境界高妙，不可限量）。』

磬山修（磬山修禪師）評論說：『作家相見（指有修為的人相見），如珠走盤，盤走珠（比喻應對自如，圓融無礙）。縱橫無礙。豈與敲冰索火（比喻徒勞無功），緣木求魚（比喻方向、方法不對，勞而無功）的人可以相提並論。』今日有人踏山而來，我且問你，有路來還是無路來？如果說有路來，不合云居（道膺禪師的回答）。如果說無路來，不合洞山（良價禪師的提問）。有路無路，磬山說都隔了一層。請問，怎樣才能符合古人的意思呢？

握清公（人名）手問清公（人名）：無路，又該如何？

【English Translation】 Lodging towards the reed flowers, standing far out from the middle and both ends. Tell me, how much difference is there compared to the ancients?

Zong Jian Fa Lin, Volume 61 Wan Xin Xu Zang, Volume 66, No. 1297, Zong Jian Fa Lin

Zong Jian Fa Lin, Volume 62

Compiled by Jiyun Hall

Sixth Generation under Dajian (Huineng)

Hongzhou Yunju Daoying Hongjue Chan Master (Successor of Dongshan Liangjie)

Initially, (Chan Master Daoying) visited Dongshan (Liangjie). Dongshan asked, 'What is your name?' The Master replied, 'Daoying (My name is Daoying).' Dongshan said, 'Why not speak upwards?' The Master said, 'If I speak upwards, it would not be called Daoying.'

Tianmu Lu (Tianmu Mountain Vinaya School) commented: 'The two great elders, in their ordinary encounters, ask and answer, striving to elucidate the noble path. Little do they know that they are merely acting as messengers for it (referring to the True Suchness nature). If it is a matter of upward striving, the distance from here to the capital is still half a month's journey away.' Daiye Hongyun (Daiye Hong's comment): 'Skillfully turning the spiritual mechanism, adept at communicating reciprocally. Returning to Dongshan and his son, they are like needle and thread meeting (a metaphor for being in perfect agreement). Although so, they only elucidate matters of subordinates and peripherals (referring to auxiliary and superficial matters). If one wants to transcend the realm of saints and mortals, one must know that there is a noble one (referring to the True Suchness nature) to begin with.'

Yunju (Daoying Chan Master), because Dongshan (Liangjie Chan Master) asked, 'Where do you come from?' The Master replied, 'Coming from treading the mountains.' Dongshan said, 'Which mountain is habitable?' The Master said, 'Which mountain is uninhabitable?' Dongshan said, 'In that case, the entire country has been occupied by you.' The Master said, 'It is not so.' Dongshan said, 'Do you perhaps have an entry path?' The Master said, 'There is no path.' Dongshan said, 'How can one meet the old monk?' The Master said, 'If there is a path, then there is a separation between you and the monk.' Dongshan said, 'This child, in the future, thousands and millions will not be able to hold him back (describing the high and immeasurable state of Daoying Chan Master).'

Qingshan Xiu (Qingshan Xiu Chan Master) commented: 'When masters meet (referring to those with cultivation meeting), it is like a pearl moving on a plate, the plate moving the pearl (a metaphor for responding freely, perfectly harmonized). Unobstructed in all directions. How can it be compared to those who strike ice to find fire (a metaphor for futile effort), or climb a tree to catch fish (a metaphor for wrong direction and method, laboring in vain)?' Today, if someone comes treading the mountains, I will ask you, did you come with a path or without a path? If you say you came with a path, it does not accord with Yunju (Daoying Chan Master's answer). If you say you came without a path, it does not accord with Dongshan (Liangjie Chan Master's question). With or without a path, Qingshan says they are all separated by a layer. Tell me, how can one accord with the meaning of the ancients?

Holding Qinggong's (person's name) hand, asking Qinggong (person's name): Without a path, then what?

能到此中。想是三生緣未了。看花猶欠一春同。(南庵依)

探問春光花幾重。煙雲到處占諸峰。遊人一自歸來后。山館寥寥夜半鐘。(子賢紀)

云居因僧在房內唸經。師隔牕問阇黎念者是什麼經。曰維摩經。師曰。不問維摩經。念者是什麼經。僧從此悟入。

天童華云。可惜者僧被云居活埋在荒草里。諸人若定當得出。明牕下安排。茍或未然。一任敲磚打瓦。

問經不問念維摩。念底分明見也么。欲入塵沙法門海。一言演出不須多。(越州天章)

順風將欲到揚州。風轉船頭水逆流。把柁全憑三老力。瞥然到岸不須憂。(道埸如)

須彌山高不見顛。大海水深不見底。簸土揚塵無處尋。回頭撞著自家底。(南堂靜)

云居因僧問如何是諸佛師。師喝曰者田厙奴。僧禮拜。師曰你作么生會。曰者老和尚。師曰元來不會。僧作舞出去。師曰沿臺槃乞兒。

昭覺勤云。識機宜。別休咎。有回互轉關底眼。千百人中難得一個半個。為什麼卻成沿臺槃乞兒去也。是憐兒不覺丑。　何山珣云。反手為云。覆手為雨。主賓互換。當機作舞。堪笑沿臺槃乞兒。也是面南看北斗。

云居上堂。如人將三貫錢買個獵狗。祇解尋得有軌跡底。忽逢𦏰羊掛角。莫道軌跡。氣息也無

【現代漢語翻譯】 現代漢語譯本： 能來到這裡，想必是前世的緣分還沒有了結，賞花還欠缺一次共同的春日經歷。（南庵依） 探問春天的景色有多少重，煙雲瀰漫佔據了各個山峰。遊人自從回去以後，山中的房舍就顯得寂寥，只有半夜的鐘聲。（子賢紀） 云居禪師因為有僧人在房內唸經，禪師隔著窗戶問：『阇黎（Ajari，梵語，意為導師）唸的是什麼經？』僧人回答：『《維摩經》（Vimalakirti Sutra）。』禪師說：『我不問《維摩經》，唸經的是什麼？』僧人從此領悟。 天童華云禪師說：『可惜這個僧人被云居禪師活埋在荒草里。你們如果能確定，就在明亮的窗下安排。如果不能確定，就任憑敲磚打瓦。』 問經不問念《維摩經》，唸經的根本分明看見了嗎？想要進入如塵沙般眾多的法門之海，一句話點破就足夠了，不需要多說。（越州天章） 順風本來想要到達揚州，風向轉變，船頭逆著水流。把舵全憑老船工的力氣，很快就能到達岸邊，不用擔憂。（道埸如） 須彌山（Mount Sumeru）高聳不見頂端，大海水深不見底。簸土揚塵，無處可尋。回頭撞見的，卻是自己本來的面目。（南堂靜） 云居禪師因為有僧人問：『什麼是諸佛的老師？』禪師呵斥道：『你這田舍奴！』僧人禮拜。禪師說：『你作何理解？』僧人說：『您這老和尚。』禪師說：『原來你不會。』僧人跳舞著出去。禪師說：『沿街乞討的乞丐。』 昭覺勤禪師說：『認識時機，分辨吉兇，有迴旋轉圜的眼力，千百人中難得一個半個。為什麼卻成了沿街乞討的乞丐去了呢？這是憐愛孩子卻不覺得他醜陋。』何山珣禪師說：『反手為云，覆手為雨，主賓互換，當機作舞。可笑那沿街乞討的乞丐，也是面朝南看北斗。』 云居禪師上堂說法：『比如有人用三貫錢買了一條獵狗，只懂得尋找有軌跡的東西。忽然遇到羚羊掛角（羚羊睡覺時將角掛在樹上，不留痕跡），不要說軌跡，連氣息都沒有。』

【English Translation】 English version: To be able to arrive here, it must be that the karmic connection from previous lives has not yet ended, and we still owe each other a shared spring experience of appreciating flowers. (Nan'an Yi) Inquiring about the layers of spring scenery, mist and clouds occupy all the peaks. Since the traveler returned, the mountain dwelling has seemed desolate, with only the midnight bell. (Zixian Ji) Zen Master Yunju asked a monk who was chanting scriptures in his room, through the window: 'Ajari (Sanskrit for 'teacher'), what scripture are you chanting?' The monk replied, 'The Vimalakirti Sutra (Vimalakirti Sutra).' The Zen master said, 'I'm not asking about the Vimalakirti Sutra, what is it that is chanting?' The monk attained enlightenment from this. Zen Master Tiantong Huayun said: 'It's a pity that this monk was buried alive by Zen Master Yunju in the wilderness. If you can be certain, arrange it under the bright window. If you cannot be certain, then let them knock bricks and tiles as they please.' Asking about the scripture but not about the chanting of the Vimalakirti Sutra, has the essence of chanting been clearly seen? If you want to enter the sea of Dharma gates as numerous as grains of sand, one word is enough to reveal it, no need for more. (Yuezhou Tianzhang) Originally wanting to reach Yangzhou with the favorable wind, the wind direction changed, and the bow of the boat went against the current. Relying entirely on the strength of the old boatman to steer, we will soon reach the shore, no need to worry. (Daochang Ru) Mount Sumeru (Mount Sumeru) is so high that its peak cannot be seen, and the ocean is so deep that its bottom cannot be seen. Tossing soil and raising dust, there is nowhere to find it. Turning your head, you bump into your own original face. (Nantang Jing) Zen Master Yunju asked a monk, 'What is the teacher of all Buddhas?' The Zen master scolded, 'You peasant!' The monk bowed. The Zen master said, 'How do you understand this?' The monk said, 'You, old monk.' The Zen master said, 'So you don't understand.' The monk danced out. The Zen master said, 'A beggar begging along the street.' Zen Master Zhaojue Qin said: 'Recognizing opportunities, distinguishing good and bad omens, having the insight to turn things around, it's rare to find even one or two out of a thousand people. Why did he become a beggar begging along the street? This is loving a child without realizing he is ugly.' Zen Master Heshan Xun said: 'Turning the hand into clouds, turning it over into rain, host and guest exchanging roles, dancing in the moment. Laughable is that beggar begging along the street, also facing south and looking at the Big Dipper.' Zen Master Yunju ascended the platform to preach: 'For example, someone spends three strings of cash to buy a hunting dog, which only knows how to find things with traces. Suddenly encountering a羚羊掛角 (lingyang guajiao, antelope hanging its horns on a tree to sleep, leaving no trace), not to mention traces, there isn't even a scent.'

。有僧問𦏰羊掛角時如何。師曰六六三十六。曰掛角后如何。師曰六六三十六。僧禮拜。師曰會么。曰不會。師曰不見道無軌跡。僧舉似趙州。州曰云居師兄猶在。僧便問𦏰羊掛角時如何。州曰九九八十一。曰掛角后如何。州曰九九八十一。曰得恁么難會。州曰有甚難會。曰請師指示。州曰新羅新羅。又問長慶𦏰羊掛角時如何。慶曰草里漢。曰掛后如何。慶曰亂叫喚。曰畢竟如何。慶曰驢事未去馬事到來。

洞山瑩舉趙州語畢云。一人高高山頂立。要下下不得。一人深深海底行。要出出不得。好各與三十拄杖。何故。一對無孔鐵錘。

𦏰羊掛角向甌峰。獵犬茫然不見蹤。卻是石橋橋畔老。三千里外解相逢。(正覺逸)

宇宙清。日月明。萬里風光絕四鄰。青鳥不傳云外信。落花空憶夢中人。魔覷不入。佛智難尋。欲識從前訊息盡。髑髏前驗始知親。(天岸升)

好酒不須深巷賣。風流豈在著衣多。年來潦倒疏慵甚。借得婆衫便拜婆。(寧遠地)

云居問雪峰門外雪消也未。曰一片也無消個甚麼。師自曰消也。

保福展云。要且無雪上加霜。　承天怡云。雪峰道一片也無。猶是白漫漫地。云居道消也。爭奈孟春猶寒。若要和風遍界花滿園林。直須更進一步。

何彼秾矣。華

【現代漢語翻譯】 現代漢語譯本： 有僧人問云居，『羚羊掛角時如何？』（羚羊掛角比喻詩歌、書法等高妙玄通，不落痕跡）云居回答說：『六六三十六。』僧人又問：『掛角后如何？』云居還是回答說：『六六三十六。』僧人禮拜。云居問：『會么？』（會么，即明白了嗎）僧人說：『不會。』云居說：『不見道無軌跡。』（不見道無軌跡，意指羚羊掛角，無跡可尋） 僧人將此事告訴趙州。趙州說：『云居師兄還在。』僧人便問趙州：『羚羊掛角時如何？』趙州說：『九九八十一。』僧人又問：『掛角后如何？』趙州還是回答說：『九九八十一。』僧人說：『得恁么難會。』（得恁么難會，意指這麼難理解）趙州說：『有甚難會？』（有甚難會，意指有什麼難理解的）僧人說：『請師指示。』趙州說：『新羅新羅。』（新羅，古國名，這裡指遙遠，不可捉摸） 又有人問長慶：『羚羊掛角時如何？』長慶說：『草里漢。』（草里漢，意指粗魯之人）問：『掛后如何？』長慶說：『亂叫喚。』問：『畢竟如何？』長慶說：『驢事未去馬事到來。』（驢事未去馬事到來，意指舊的煩惱未解決，新的煩惱又來了） 洞山瑩舉趙州語畢說：『一人高高山頂立，要下下不得。一人深深海底行，要出出不得。好各與三十拄杖。』（拄杖，禪杖）為什麼呢？『一對無孔鐵錘。』 『羚羊掛角向甌峰，獵犬茫然不見蹤。卻是石橋橋畔老，三千里外解相逢。』（正覺逸） 『宇宙清，日月明，萬里風光絕四鄰。青鳥不傳云外信，落花空憶夢中人。魔覷不入，佛智難尋。欲識從前訊息盡，髑髏前驗始知親。』（天岸升） 『好酒不須深巷賣，風流豈在著衣多。年來潦倒疏慵甚，借得婆衫便拜婆。』（寧遠地） 云居問雪峰：『門外雪消也未？』雪峰說：『一片也無消個甚麼。』云居自己說：『消也。』 保福展云：『要且無雪上加霜。』承天怡云：『雪峰道一片也無，猶是白漫漫地。云居道消也，爭奈孟春猶寒。若要和風遍界花滿園林，直須更進一步。』 『何彼秾矣，華』

【English Translation】 English version: A monk asked Yunju, 'What is it like when a gazelle hangs its horns?' (Gazelle hanging its horns is a metaphor for the profound and mysterious nature of poetry, calligraphy, etc., leaving no trace.) Yunju replied, 'Six sixes are thirty-six.' The monk asked again, 'What is it like after hanging its horns?' Yunju still replied, 'Six sixes are thirty-six.' The monk bowed. Yunju asked, 'Do you understand?' The monk said, 'I don't understand.' Yunju said, 'Don't you see that there are no traces?' (Don't you see that there are no traces, meaning that the gazelle hangs its horns without leaving a trace.) The monk told Zhao Zhou about this. Zhao Zhou said, 'Senior Brother Yunju is still there.' The monk then asked Zhao Zhou, 'What is it like when a gazelle hangs its horns?' Zhao Zhou said, 'Nine nines are eighty-one.' The monk asked again, 'What is it like after hanging its horns?' Zhao Zhou still replied, 'Nine nines are eighty-one.' The monk said, 'It's so difficult to understand.' (It's so difficult to understand, meaning it's so hard to comprehend.) Zhao Zhou said, 'What's so difficult to understand?' (What's so difficult to understand, meaning what's so hard to comprehend?) The monk said, 'Please instruct me.' Zhao Zhou said, 'Silla, Silla.' (Silla, an ancient kingdom, here referring to something distant and elusive.) Someone else asked Changqing, 'What is it like when a gazelle hangs its horns?' Changqing said, 'A rustic.' (A rustic, meaning a crude person.) The person asked, 'What is it like after hanging?' Changqing said, 'Wild shouting.' The person asked, 'What is it ultimately like?' Changqing said, 'The donkey's business hasn't gone away, and the horse's business has arrived.' (The donkey's business hasn't gone away, and the horse's business has arrived, meaning the old troubles haven't been resolved, and new troubles have arrived.) Dongshan Ying, after quoting Zhao Zhou's words, said, 'One person stands high on the mountaintop, wanting to come down but unable to. One person walks deep in the seabed, wanting to get out but unable to. It would be good to give each of them thirty staffs.' (Staffs, meaning Zen staffs.) Why? 'A pair of iron hammers without holes.' 'The gazelle hangs its horns towards Oufeng, the hunting dog is at a loss and cannot find its trace. But it is the old man by the stone bridge, who understands and meets it three thousand miles away.' (Zhengjue Yi) 'The universe is clear, the sun and moon are bright, the scenery of ten thousand miles surpasses the neighbors. The blue bird does not transmit news from beyond the clouds, fallen flowers vainly recall the person in the dream. Demons cannot peep in, Buddhist wisdom is difficult to find. If you want to know all the past news, the experience before the skull begins to know intimacy.' (Tian'an Sheng) 'Good wine does not need to be sold in deep alleys, elegance is not necessarily in wearing many clothes. In recent years, I have been very潦倒疏慵, borrowing婆衫 and then拜婆.' (Ningyuan Di) Yunju asked Xuefeng, 'Has the snow outside the gate melted yet?' Xuefeng said, 'Not even a single piece has melted, what is there to melt?' Yunju himself said, 'It has melted.' Baofu Zhan said, 'There is no adding frost to snow.' Chengtian Yi said, 'Xuefeng said not even a single piece, it is still all white. Yunju said it has melted, but it is still cold in early spring. If you want the gentle breeze to fill the world and flowers to fill the garden, you must take a further step.' 'How luxuriant, the flower'

如桃李。平王之孫。齊侯之子。(勝法溥)

冰壺無影像。瀉入碧琉璃。一片虛凝色。寒光上下飛。(柏林俊)

云居因新羅僧問是什麼得與么難道。師曰有甚麼難。曰請師道。師曰新羅新羅。

新羅僧問答新羅。飛騎將軍意氣多。奪得槍來騎賊馬。不勞餘刃罷干戈。(率庵琮)

云居因僧問山河大地從何而有。師曰從妄想有。曰與某甲想出一錠金得么。師便休去。僧不肯。

雲門偃云。已是葛藤。不能摺合。待伊道想出一錠金得么。以拄杖便打。　笑巖寶云。雲門雖能摺合。猶未逕庭。待伊問山河大地從何而有。劈口打云妄想作么。何故。雖善截其流而折其蔓。未若拔乎本而塞乎源也。

云居因僧問六戶不明時如何。師曰不涉緣。曰向上事若何。師曰慎者不護。

春到石人視遠山。鶯啼花木碧波閑。須知云外巖松瑞。千古迎風任歲寒。(投子青)

云居因僧問僧家畢竟如何。師曰居山好。僧禮拜。師曰你作么生會。曰僧家畢竟於善惡生死逆順境界其心如山不動。師乃打曰孤負先聖喪我兒孫。又問旁僧你作生么會。曰僧家畢竟眼不觀玄黃之色耳不聽絲竹之聲。師曰孤負先聖喪我兒孫。

黃龍南云。作么生道得一句不孤負先聖喪我兒孫。若人道得。到處青山無

【現代漢語翻譯】 現代漢語譯本： 像桃樹和李樹一樣。（勝法溥）

冰壺沒有影子，傾瀉入碧綠的琉璃中。一片虛幻凝結的色彩，寒冷的光芒上下飛舞。（柏林俊）

云居（Yunju，禪師名）因為新羅（Silla，古代朝鮮國家名）僧人問：『是什麼才能得到如此的境界？』師父說：『有什麼難的？』僧人說：『請師父開示。』師父說：『新羅，新羅。』

新羅僧人問答新羅。飛騎將軍意氣風發。奪得槍來騎賊人的馬，不用再費力氣就能停止戰爭。（率庵琮）

云居（Yunju，禪師名）因為僧人問：『山河大地從何而來？』師父說：『從妄想而來。』僧人說：『那麼我能不能憑空想像出一錠金子？』師父便不再理會。僧人不肯罷休。

雲門偃（Yunmen Yan，禪師名）說：『已經糾纏不清了，不能斬斷。』等到他說『想出一錠金子』的時候，就用拄杖打他。笑巖寶云（Xiaoyan Baoyun，禪師名）說：『雲門（Yunmen，禪師名）雖然能斬斷，但仍然沒有直達要害。』等到他問『山河大地從何而來』的時候，就劈頭蓋臉地打他說『妄想做什麼？』為什麼呢？雖然善於截斷水流，斬斷蔓藤，不如拔除根本，堵塞源頭。

云居（Yunju，禪師名）因為僧人問：『六根不明的時候如何？』師父說：『不涉及因緣。』僧人說：『向上之事如何？』師父說：『謹慎的人不保護。』

春天到來，石人遙望遠山。黃鶯啼叫，花木和碧波悠閒自在。須知云外的巖石和松樹是吉祥的象徵，千百年來迎風傲立，任憑歲月寒冷。（投子青）

云居（Yunju，禪師名）因為僧人問：『僧家究竟應該如何？』師父說：『住在山裡好。』僧人禮拜。師父說：『你作何理解？』僧人說：『僧家對於善惡生死逆順境界，其心如山不動。』師父就打他說：『辜負了先聖，斷送了我的兒孫。』又問旁邊的僧人：『你作何理解？』僧人說：『僧家畢竟眼不看玄黃之色，耳不聽絲竹之聲。』師父說：『辜負了先聖，斷送了我的兒孫。』

黃龍南（Huanglong Nan，禪師名）說：『怎麼說才能說一句不辜負先聖，不喪失我的兒孫？』如果有人能說出來，到處都是青山，沒有阻礙。

【English Translation】 English version: Like peach and plum trees. Grandson of King Ping. Son of Marquis Qi. (Shengfapu)

The ice pot has no reflection, pouring into the green lapis lazuli. A piece of illusory solidified color, cold light flying up and down. (Bailin Jun)

Yunju (Yunju, name of a Chan master) because a Silla (Silla, ancient Korean kingdom) monk asked: 'What is it that one can attain such a state?' The master said: 'What is difficult?' The monk said: 'Please enlighten me, Master.' The master said: 'Silla, Silla.'

A Silla monk asks and answers Silla. The flying cavalry general is full of spirit. Seizing the spear and riding the thief's horse, no more effort is needed to stop the war. (Lü'an Cong)

Yunju (Yunju, name of a Chan master) because a monk asked: 'Where do mountains, rivers, and the great earth come from?' The master said: 'From delusion.' The monk said: 'Then can I conjure up a tael of gold from nothing?' The master then ignored him. The monk refused to give up.

Yunmen Yan (Yunmen Yan, name of a Chan master) said: 'It is already entangled, unable to be severed.' When he says 'conjure up a tael of gold,' strike him with a staff. Xiaoyan Baoyun (Xiaoyan Baoyun, name of a Chan master) said: 'Although Yunmen (Yunmen, name of a Chan master) can sever it, he still has not reached the essence.' When he asks 'Where do mountains, rivers, and the great earth come from?' strike him head-on and say 'What are you doing with delusion?' Why? Although skilled at cutting off the flow and severing the vines, it is not as good as uprooting the source and blocking the origin.

Yunju (Yunju, name of a Chan master) because a monk asked: 'What is it like when the six senses are unclear?' The master said: 'Not involving conditions.' The monk said: 'What about the matter beyond?' The master said: 'The cautious do not protect.'

Spring arrives, the stone man gazes at the distant mountains. Orioles sing, flowers and trees and green waves are leisurely. Know that the rocks and pines beyond the clouds are auspicious omens, standing proudly against the wind for thousands of years, letting the years be cold. (Touzi Qing)

Yunju (Yunju, name of a Chan master) because a monk asked: 'What should a monastic ultimately be like?' The master said: 'It is good to live in the mountains.' The monk bowed. The master said: 'How do you understand it?' The monk said: 'A monastic's mind is like a mountain, unmoved by good and evil, life and death, adversity and favorable circumstances.' The master then struck him and said: 'You have failed the former sages and ruined my descendants.' He then asked the monk next to him: 'How do you understand it?' The monk said: 'A monastic ultimately does not look at the colors of black and yellow, nor listen to the sounds of silk and bamboo.' The master said: 'You have failed the former sages and ruined my descendants.'

Huanglong Nan (Huanglong Nan, name of a Chan master) said: 'How can one say a sentence that does not fail the former sages and ruin my descendants?' If someone can say it, everywhere is green mountains, without obstruction.

非道場。若道不得。有寒暑兮促君壽。有鬼神兮妒君福。

突兀嵯峨萬仞橫。四邊無路不通行。自古兩輪光不到。夜深王老入西岑。(投子青)

四顧巍峨鎖碧陰。松風和雨響于琴。居山不用逃聲色。百鳥歸來何處尋。(枯木成)

云居因劉禹端公上山謝雨。問雨從何來。師曰從端公問處來。公遂禮三拜歡喜而退。行數步。師喚端公。公回首。師曰問從何來。公無語。歸家三日而薨。

老宿代云。適來道甚麼。　歸宗柔別云。謝和尚再三。　徑山杲云。端公無語。歸家三日而死。正爬著弘覺癢處。祇是不知轉身一路。當時待道問從何來。但依前禮三拜歡喜而退。且教弘覺疑三十年。　平陽忞云。云居問殺端公。眉毛落卻大半。端公遭問脫去說話。終不借人舌頭。即今有問雨從何來。但云合取口。然則作么生得它雨下。但辦肯心。必不相賺。

云居因僧問全無學處如何立身。師曰無立身處。曰佛事何勞。師曰不同興化。

法林音云。鴛鴦繡出不露金針。云居可謂好手。為眾竭力奮不顧身。者僧也許勁敵。雖然。猶未贈三尺布在。

苔殿煙收紫氣旋。拱班宸幄退堯年。鳳樓不宿桃源客。豈並金光矚漢天。(投子青)

寒峰花發已忘秋。兔徑何能覓路游。掛角𦏪羊沉碧海

【現代漢語翻譯】 現代漢語譯本： 不是道場。如果說不出道理，寒冷和暑熱會縮短你的壽命，鬼神會嫉妒你的福報。

高聳的山峰巍峨聳立，四面沒有道路可以通行。自古以來，日月的光輝都照不到這裡，深夜裡王老走入了西岑。（投子青）

四面環顧，山峰巍峨，籠罩在碧綠的陰影中。松風和雨聲，聽起來像琴聲一樣悅耳。居住在山中，不用逃避聲色，百鳥歸來，又在哪裡尋找呢？（枯木成）

云居禪師因為劉禹端公上山感謝下雨，問雨從哪裡來。禪師說：『從端公你問的地方來。』端公於是行了三次禮拜，歡喜地退下。走了幾步，禪師叫住端公。端公回頭。禪師說：『問從哪裡來？』端公無話可說，回家三天後就去世了。

老宿代替說：『剛才說了什麼？』 歸宗柔告別說：『感謝和尚再三。』 徑山杲說：『端公無話可說，回家三天後就死了，正好搔到了弘覺的癢處，只是不知道轉身的道路。當時如果等他說『問從哪裡來』，就依舊行三次禮拜，歡喜地退下，且讓弘覺疑惑三十年。』 平陽忞說：『云居問殺了端公，眉毛都掉了一大半。端公遭到提問，脫口而出，終究不借用別人的舌頭。如今有人問雨從哪裡來，只要說合上嘴。那麼怎麼才能讓雨下呢？只要有肯定的心，一定不會互相欺騙。』

云居禪師因為有僧人問：『完全沒有學習的地方，如何立身？』 禪師說：『沒有立身的地方。』 僧人說：『佛事何必辛勞？』 禪師說：『和興化不同。』

法林音說：『鴛鴦繡出來不露出金針。』 云居禪師可以說是好手，爲了大眾竭盡全力，奮不顧身。這個僧人也許是勁敵。雖然如此，還是沒有贈送三尺布給他。

苔蘚覆蓋的殿堂，煙霧消散，紫氣迴旋，眾臣拱手朝拜，堯帝的時代已經過去。鳳凰樓不留宿桃源的客人，怎麼能和金光照耀漢朝的天空相比呢？（投子青）

寒冷的山峰，花朵盛開，已經忘記了秋天。兔子的小路，怎麼能找到路遊玩呢？掛角的山羊，沉入碧海。

【English Translation】 English version: Not a Dharma place. If you cannot speak the truth, cold and heat will shorten your life, and ghosts and gods will be jealous of your blessings.

The towering peaks stand majestically, with no roads to pass through on all sides. Since ancient times, the light of the sun and moon has not reached here. Late at night, Wang Lao enters Xicen. (Touzi Qing)

Looking around, the peaks are majestic, shrouded in green shade. The sound of pine wind and rain sounds like a zither. Living in the mountains, there is no need to escape from sound and color. When the birds return, where can they be found? (Kumu Cheng)

Yunju (Zen master's name) because Liu Yu (official's name) went up the mountain to thank him for the rain, asked where the rain came from. The master said, 'It comes from where you, Duangong (official's name), asked.' Duangong then bowed three times, happily retreated. After walking a few steps, the master called out to Duangong. Duangong turned his head. The master said, 'Asked where it came from?' Duangong was speechless and died three days after returning home.

An old monk said instead: 'What did he say just now?' Guizong Rou bid farewell and said, 'Thank you, monk, again and again.' Jingshan Gao said, 'Duangong was speechless and died three days after returning home, scratching Hongjue's (another Zen master) itch. He just didn't know the way to turn around. At that time, waiting for him to say 'Asked where it came from,' he would still bow three times and happily retreat, and let Hongjue doubt for thirty years.' Pingyang Min said, 'Yunju killed Duangong with his question, and most of his eyebrows fell off. Duangong was asked and blurted out, ultimately not borrowing someone else's tongue. Now if someone asks where the rain comes from, just say close your mouth. Then how can the rain fall? Just have a firm heart, and you will not deceive each other.'

Yunju (Zen master's name) because a monk asked, 'If there is no place to learn at all, how can one establish oneself?' The master said, 'There is no place to establish oneself.' The monk said, 'Why bother with Buddhist affairs?' The master said, 'It is different from Xinghua (another Zen master).'

Falin Yin said, 'The mandarin ducks are embroidered without revealing the golden needle.' Yunju can be said to be a good hand, doing his best for the public, regardless of his own safety. This monk may be a strong enemy. Even so, he still has not given him three feet of cloth.

The moss-covered hall, the smoke dissipates, the purple aura swirls, the officials bow in court, the era of Emperor Yao has passed. The phoenix tower does not lodge guests from Peach Blossom Spring, how can it be compared to the golden light shining on the sky of the Han Dynasty? (Touzi Qing)

The cold peaks, the flowers bloom, already forgetting autumn. The rabbit's path, how can one find a way to play? The goat with horns, sinks into the blue sea.

。不隨煙柳當風流。(伴我侶)

高高玄著望天都。何止梯航四百州。空界團圞千古月。曾無一點混東流。(劍叟顯)

云居上堂。得者不輕微。明者不賤用。識者不咨嗟。解者不厭惡。從天降下則貧窮。從地涌出則富貴。門裡出身易。身里出門難。動則埋身千尺。不動則當處生苗。

門頭戶底事千差。了盡由來未到家。明月堂前無影樹。嚴凝雪夜正開花。(丹霞淳)

不萌枝上放靈葩。萬紫千紅斗晚霞。醉蜨遊蜂無處覓。那知春色遍天涯。(不韻音)

鐵牛不食欄邊草。狡兔何曾離得窠。若能及盡今時去。鐵壁銀山不較多。(隢庵昱)

云居因僧問如何是從天降下則貧窮。師曰不貴得。曰如何是從地涌出則富貴。師曰無中或有。

向人作賃終非有。自種桑麻薄也多。世事莫如隨分好。黃庭聊寫換蒼鵝。(頻吉祥)

云居因成汭尚書問。如來有密語。迦葉不覆藏。此理如何。師召尚書。書應諾。師曰會么。曰不會。師曰。若不會。如來有密語。若會。迦葉不覆藏。

清涼欽云。且道喚底是密語。應底是密語。若也應喚。總是去即不密也。且作么生是密語。　白巖符云。經未明。疏通之。疏未明。鈔通之。弘覺老人疏亦疏矣。鈔亦鈔矣。且道尚書還會么。祇饒

會得。也未是自己家珍。

迦葉不覆藏。橫身獨自當。語意分明在。今古露堂堂。(佛眼遠二)

世尊密語難覆藏。迦葉兒孫見如土。千古萬古黑漫漫。焦尾大蟲元是虎。

云居令侍者送褲與一住庵道者。者曰自有娘生褲不受。師令侍者去問。娘未生時著個甚麼。道者無語。后遷化燒得舍利。持似師。師曰。直饒燒得八斛四斗。不如當初下取一轉語好。

菩提密代云。謝和尚再三。　慧云盛代云。謝和尚重惠。　法林音代。便掌侍者云。回去分明舉似。　旭峰焯云。者僧垛生招箭生也。不得地死也不得名。當時若問桃園。娘未生前著個甚麼。只向道我有三十棒寄打云居。直饒它通身是口。也進后語不得。

赤心片片為誰酬。劍峽徒勞放木舟。千古惟余遺恨在。馮唐至老未封侯。(百愚斯)

恥䬸周氏粟。甘餓首陽春。剩得閑名在。蒼生正苦辛。(印如成)

云居臨化。問侍者曰今日是幾。曰今日初三。師曰三十年後但道祇者是。乃端然告寂。

元叟端云。云居得曹洞正傳。為宗門百世師表。末後全提。因甚一場懡㦬。擊拂子云。無縫塔中雲匼匝。不萌枝上月團圓。

瞎漢臨危不識羞。問人出氣借咽㗋。可憐便說初三日。活陷爛泥堆里頭。(寶葉源)

【現代漢語翻譯】 現代漢語譯本： 即使領會了，也不是自己真正擁有的寶藏。

迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀第一著稱）不隱瞞真理，獨自承擔一切。佛法的意義清清楚楚地展現，從古至今都光明磊落。（佛眼遠二）

世尊（釋迦牟尼佛）的秘密教誨難以隱藏，迦葉（Mahākāśyapa）的子孫們視之如塵土。千秋萬代都籠罩在黑暗之中，焦尾的大蟲原本就是老虎。

云居（Yúnjū，禪師名）讓侍者送褲子給一位住在庵里的道者。道者說：『我自己有娘生褲，不需要。』云居（Yúnjū）讓侍者去問：『娘未生時穿什麼？』道者無話可說。後來道者圓寂火化后得到舍利。侍者拿著舍利給云居（Yúnjū）看。云居（Yúnjū）說：『即使燒出八斛四斗舍利，也不如當初說出一句轉語好。』

菩提密（Bódhìmì，人名）代替道：『謝謝和尚再三關照。』慧云盛（Huìyúnshèng，人名）代替道：『謝謝和尚的厚意。』法林音（Fǎlínyīn，人名）代替道：便掌摑侍者說：『回去分明地告訴他。』旭峰焯（Xùfēngzhuō，人名）說：『這個僧人是自己找麻煩，自討苦吃。不得好死也落不得好名聲。當時如果問桃園（Táoyuán，地名），娘未生前穿什麼？只回答說：『我有三十棒寄打云居（Yúnjū）。』即使他渾身是嘴，也說不出後話。』

赤誠之心片片爲了誰而付出？在劍峽白白地放走木船。千古以來只留下遺憾，馮唐（Féng Táng，漢朝人，雖有才能但 долгое время 未被重用）到老也沒有被封侯。（百愚斯）

以吃周朝的糧食為恥，甘願在首陽山餓死。剩下清閑的名聲，而老百姓正受苦受難。（印如成）

云居（Yúnjū）臨終時，問侍者：『今天是幾號？』侍者說：『今天是初三。』云居（Yúnjū）說：『三十年後，只要說『祇』字就可以了。』於是端坐而逝。

元叟端（Yuánsǒu Duān，人名）說：『云居（Yúnjū）得到了曹洞宗（Cáodòngzōng，禪宗五家之一）的正傳，是宗門百世的師表。最後全部提起來，為什麼還是一場糊塗？』擊打拂塵說：『無縫塔中雲霧瀰漫，不萌芽的樹枝上月亮圓滿。』

瞎子臨死還不覺得羞恥，問別人借氣出聲。可憐地說今天是初三，活活地陷在爛泥堆里。（寶葉源）

【English Translation】 English version: Even if you understand it, it's not your own true treasure.

Mahākāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) does not conceal the truth, bearing everything alone. The meaning of the Dharma is clearly revealed, shining brightly from ancient times to the present. (Foyan Yuan II)

The World-Honored One's (Shakyamuni Buddha's) secret teachings are difficult to hide; Kāśyapa's descendants see them as dirt. For thousands of years, everything is shrouded in darkness; the burnt-tailed big worm is originally a tiger.

Yúnjū (a Chan master's name) asked his attendant to send pants to a Daoist living in a hermitage. The Daoist said, 'I have my own mother-born pants, I don't need them.' Yúnjū asked the attendant to ask, 'What did you wear before your mother was born?' The Daoist had nothing to say. Later, the Daoist passed away and was cremated, yielding śarīra (relics). The attendant showed the śarīra to Yúnjū. Yúnjū said, 'Even if you burn eight hú and four dǒu of śarīra, it's not as good as uttering a turning phrase back then.'

Bódhìmì (a person's name) said on behalf of the Daoist: 'Thank you, venerable monk, for your repeated concern.' Huìyúnshèng (a person's name) said on behalf of the Daoist: 'Thank you, venerable monk, for your generous kindness.' Fǎlínyīn (a person's name) said on behalf of the Daoist: He slapped the attendant and said, 'Go back and tell him clearly.' Xùfēngzhuō (a person's name) said, 'This monk is asking for trouble, inviting suffering upon himself. He will die a bad death and not gain a good reputation. If he had asked Táoyuán (a place name), 'What did you wear before your mother was born?' he should have just said, 'I have thirty blows to send to Yúnjū.' Even if he were all mouth, he wouldn't be able to say anything further.'

For whom is this sincere heart offered piece by piece? In vain, the wooden boat is released in the Sword Gorge. Only regret remains throughout the ages; Féng Táng (a person in the Han Dynasty who was talented but not employed for a long time) was not ennobled even in old age. (Baiyu Si)

Ashamed to eat the Zhou Dynasty's grain, willing to starve to death on Mount Shouyang. Only a reputation for leisure remains, while the common people are suffering. (Yinru Cheng)

When Yúnjū was about to pass away, he asked his attendant, 'What day is it today?' The attendant said, 'It is the third day of the month.' Yúnjū said, 'Thirty years from now, just say the word 'Zhī' will do.' Then he sat upright and passed away peacefully.

Yuánsǒu Duān (a person's name) said, 'Yúnjū received the authentic transmission of the Caodong school (one of the five schools of Chan Buddhism), and is a teacher for hundreds of generations in the monastic order. In the end, he brought everything up, so why is it still a muddle?' He struck the whisk and said, 'Clouds are dense in the seamless pagoda, and the moon is round on the branch that does not sprout.'

A blind man is not ashamed even when facing death, asking others to borrow breath. Pitifully saying it is the third day of the month, he is trapped alive in a mud pile. (Baoye Yuan)

彷彿仙蹤欲見難。通津一去水漫漫。空餘千載凌霜色。長與澄潭白日寒。(頻吉祥)

撫州曹山本寂耽章禪師(洞山價嗣)

辭洞山。山曰子向什麼處去。師曰不變異處去。曰不變異處豈有去耶。師曰去亦不變異。

報恩倫云。還知不變異處么。你擬心動念早是變異了也。祇如曹山道去亦不變異。又作么生。轉盡無功伊墮位。孤標不與汝同盤。　□□弘云。者片田地被曹山占卻了也。雖然如是。券書還在洞山手裡。

家家門掩蟾蜍月。處處鶯啼楊柳風。若謂縱橫無變異。猶如擲劍擬揮空。(丹霞淳)

不住瓊樓不下階。年年御榻滿荒苔。庭前枯木司春令。任運梅花作凍開。(具德禮)

金針挑逗。玉線投機。縱橫文彩也斗轉星移。看月排夜也山拭云儀。含春古錦天奇。(晴云啟)

月明簾外影千竿。鏡照臺前玉一團。若謂清光無轉就。何如北斗面南看。(寒松操)

曹山因僧清銳問。清銳孤貧祈師拯濟。師曰銳阇黎近前來。銳近前。師曰。泉州白家酒三盞。吃了猶道未沾唇。

玄覺遂云。甚麼處是與它酒吃。

滿屋黃金不肯親。吁嗟甘怨自孤貧。無端更飲三杯酒。醉后郎當笑殺人。(南華昺)

販海波斯入大唐。先將珍寶暗埋藏。卻來伸手從人

覓。爭奈難瞞有當行。(肯堂充)

銅公塘。鐵奉化。得人憎。得人怕。不是明州人。定說蘇州話。(無準范)

曹山因鏡清問。清虛之理畢竟無身時如何。師曰。理即如是。事作么生。曰如理如事。師曰瞞曹山一人即得。爭奈諸聖眼何。曰。若無諸聖眼。爭鑒得個不恁么。師曰官不容針私通車馬。

大溈喆云。曹山雖然善能切嗟琢磨。其奈鏡清玉本無瑕。要會么。不經敏手。終成廢器。　東山澓云。二尊宿唱拍相隨。拳踢相應。且道腳跟在什麼處。山僧為你饒舌去也。曹山向煤墨里突出眼睛。一時被鏡清拈虛空楔塞卻。其奈曹山如佛圖澄。脅下有孔。遠近森羅。人物駢闐。一一殊形無不照見。　棲霞成云。朕兆未分理微莫睹。機輪才轉事相全彰。窮玄于鳥道之先。辨的于羊腸之外。鏡清固已卓然有識矣。官不容針私通車馬。曹山非等閑語。無身有事超岐路。無事無身落始終。

不與么。太無端。曹山甘被鏡清瞞。如如理事誰相委。畢竟無身也大難。也大難。大家諸聖眼前看。(方庵顯)

鴻蒙未判絕疏親。畢竟難將事理分。夜半正明還不露。金剛腦後鐵崑崙。(雪巖欽)

曹山因僧問。承教有言。大海不宿死屍。如何是海。師曰包含萬有。曰為甚不宿死屍。師曰絕氣息者不著

。曰既是包含萬有為甚絕氣息者不著。師曰。萬有非其功。絕氣息者有其德。曰未審向上還有事也無。師曰有。曰如何是向上事。師曰道有道無即得。爭奈龍王按劍何。

白月來青嶂。閑雲涌碧潭。累它無事客。沽酒典春衫。(粟庵鼎)

浪子經營泛海過。白茫煙水萬重波。輕帆高掛追風急。劍峽徒勞放木鵝。

曹山因僧問抱璞投師請師雕琢。師曰不雕琢。曰為什麼不雕琢。師曰須知曹山好手。

云居莊云。者僧會曹山語不會曹山語。山僧道直饒會得也是無端。　宗睦和云。者僧將鋪功德。請曹山點眼。曹山盡其神通只點得偏眼。未審正眼又如何點。呈請好手看。

抱璞投師來意濃。一條狹路忽相逢。誰知妙手不雕琢。分破華山千萬重。(笑翁堪)

敏矣良工善運斤。乘風泥盡鼻猶神。韶光沁入人間好。繡遍名園不犯春。(白巖符)

曹山因僧問學人通身是病請師醫。師曰不醫。曰為什麼不醫。師曰教你求生不得求死不得。

生死既不可求。根塵萬病俱休。從此俱空獨露。蟾輪一片清秋。(承天宗)

曹山因紙衣道者來參。師曰莫是紙衣道者否。曰不敢。師曰如何是紙衣下事。曰。一衣才掛體。萬事悉皆如。師曰如何是紙衣下用。者近前應諾。便立脫。師撫

【現代漢語翻譯】 現代漢語譯本： 僧人問：『既然（佛法）包含萬有，為什麼斷絕氣息的人不執著于萬有？』 曹山（Caoshan，禪師名）說：『萬有不是他的功勞，斷絕氣息的人有他的德行。』 僧人說：『不知道向上還有什麼事嗎？』 曹山說：『有。』 僧人說：『如何是向上的事？』 曹山說：『說有道也有，說無道也無，這樣就對了。只怕龍王按劍不饒你啊！』 白月照耀著青色的山峰，悠閑的雲朵涌動在碧綠的深潭。 累贅的是那些無所事事的遊客，典當了春衫來買酒喝。（粟庵鼎） 漂泊的浪子四處奔波，泛海經營，茫茫煙水，重重波浪。 輕快的帆高高掛起，追逐著迅疾的風。 在劍峽白白地投放木鵝，毫無用處。 曹山因為有僧人問：『（我）抱著璞玉來拜師，請師父雕琢。』 曹山說：『不雕琢。』 僧人說：『為什麼不雕琢？』 曹山說：『要知道曹山是好手。』 云居莊說：『這個僧人不會曹山的語言。』 曹山說：『我說即使會了，也是無端。』 宗睦和說：『這個僧人想要鋪設功德，請曹山點眼。 曹山用盡他的神通，也只能點得偏眼。 不知道正眼又該如何點？ 呈請各位好手來看。』 抱著璞玉來拜師，來意濃厚。 一條狹窄的道路，忽然相逢。 誰知道妙手不雕琢，分割開華山千萬重。（笑翁堪） 多麼敏捷的良工，善於運用斧頭。 即使乘風把泥土都弄掉了，鼻子仍然栩栩如生。 美好的春光滲透到人間，在名園裡繡遍美景，卻不冒犯春意。（白巖符） 曹山因為有僧人問：『學人渾身是病，請師父醫治。』 曹山說：『不醫治。』 僧人說：『為什麼不醫治？』 曹山說：『教你求生不得，求死不得。』 既然生死都不可求，那麼根塵和萬種疾病都停止了。 從此一切都空了，唯獨顯露出清凈的本性，就像一輪明亮的秋月。（承天宗） 曹山因為有穿紙衣的道者來參拜。 曹山說：『莫非是紙衣道者嗎？』 道者說：『不敢當。』 曹山說：『如何是紙衣下的事？』 道者說：『一件衣服才掛在身上，萬事都如如不動。』 曹山說：『如何是紙衣下的用？』 道者走近前來應諾，隨即站立而逝。 曹山撫摸著（他的遺體）

【English Translation】 English version: A monk asked: 'Since (the Dharma) encompasses everything, why doesn't the one who cuts off breath cling to anything?' Caoshan (Caoshan, name of a Zen master) said: 'The myriad things are not his merit; the one who cuts off breath has his virtue.' The monk said: 'I don't know if there is anything further to be done.' Caoshan said: 'Yes.' The monk said: 'What is the further matter?' Caoshan said: 'To say there is a Way and to say there is no Way is just right. I'm afraid the Dragon King will draw his sword and not forgive you!' The white moon shines on the green peaks, and leisurely clouds surge in the green pool. What burdens them are those idle tourists, who pawn their spring clothes to buy wine to drink. (Su'an Ding) The wandering prodigal travels around, sailing the seas for business, with vast misty waters and layers of waves. The light sail is hoisted high, chasing the swift wind. It is futile to release wooden geese in the Sword Gorge. Caoshan, because a monk asked: '(I) hold uncarved jade to seek a master, please carve me.' Caoshan said: 'I won't carve.' The monk said: 'Why not carve?' Caoshan said: 'You must know that Caoshan is a master craftsman.' Yunju Zhuang said: 'This monk doesn't understand Caoshan's language.' Caoshan said: 'I say even if he understands, it's still pointless.' Zongmu He said: 'This monk wants to lay the foundation of merit and virtue, asking Caoshan to dot the eyes. Caoshan exhausted his supernatural powers, only able to dot a partial eye. I don't know how to dot the true eye? Please let the masters take a look.' Holding uncarved jade to seek a master, the intention is strong. On a narrow road, they suddenly meet. Who knows that the skillful hand does not carve, splitting Mount Hua into thousands of layers. (Xiao Weng Kan) How quick the skilled craftsman, good at wielding the axe. Even if the mud is blown away by the wind, the nose is still lifelike. The beautiful spring light permeates the human world, embroidering the famous gardens without offending the spring. (Baiyan Fu) Caoshan, because a monk asked: 'This student is sick all over, please heal me.' Caoshan said: 'I won't heal.' The monk said: 'Why not heal?' Caoshan said: 'I'll teach you to neither seek life nor seek death.' Since neither life nor death can be sought, then the roots, dust, and all diseases cease. From this, everything is empty, and only the pure nature is revealed, like a bright autumn moon. (Cheng Tianzong) Caoshan, because a paper-clothed Taoist came to pay respects. Caoshan said: 'Could it be the paper-clothed Taoist?' The Taoist said: 'I dare not.' Caoshan said: 'What is the matter under the paper clothes?' The Taoist said: 'As soon as a garment is hung on the body, all things are as they are.' Caoshan said: 'What is the use under the paper clothes?' The Taoist came forward and answered, then stood and passed away. Caoshan stroked (his remains)

其背曰。汝祇解恁么去。何不解恁么來。者忽開眼問曰。一靈真性不假胞胎時如何。師曰未是妙。曰如何是妙。師曰不借借。者珍重便化。師示頌曰。覺性圓明無相身。莫將知見妄疏親。念異便於玄體昧。心差不與道為鄰。情分萬法沉前境。識鑒多端喪本真。如是句中全曉會。瞭然無事昔時人。

麻纏紙裹若嬰孩。優缽羅華火裹開。一點靈光千古在。月輪孤處借胞胎。(南堂靜二)

勞形枯骨不知春。得意忘言便出塵。不假胞胎不借借。金烏出海月離云。

神蹄不蹋凡間草。鐵壁銀山都撞倒。帶雨乘風上九霄。怒雷相送云程杳。(㞾山偉)

大鵬展翅出青霄。六合云迸意氣豪。千載誵訛俱坐斷。春風送雨夾花飄。(穆堂念)

曹山因鏡清問心徑苔生時如何。師曰難得道者。曰未審此人向什麼處去。師曰。祇知心徑苔生。不知向什麼處去。

心徑苔生何處去。謝家人不在漁船。蘆花萬頃水天闊。白鳥深沉任轉旋。(自得暉)

心徑苔生去莫知。口如鼻孔眼如眉。迢迢劫外封疆闊。明月蘆花類不齊。(掩室開)

曹山因僧問皓月當空時如何。師曰猶是階下漢。曰請師接上階。師曰月落後來相見。

天童悟上堂舉畢云。且道既是月落後。又如何相見。時萬峰藏出法

【現代漢語翻譯】 現代漢語譯本： 那個人背後說：『你只懂得這樣離去，為什麼不懂得這樣回來？』這個人忽然睜開眼睛問道：『一靈真性（指本源清凈的佛性）不憑藉胞胎的時候是怎樣的？』 師父說：『還不是最妙的。』 那人說：『怎樣才是最妙的？』 師父說：『不借也不借。』 那人珍重地說了聲『珍重』，便化去了。師父作偈頌說：『覺性圓滿光明，沒有形相的身體，不要用知見妄加疏遠親近。念頭一有差異，玄妙的本體就闇昧了，心一有偏差，就與道不為鄰。情感分別萬法，沉溺於眼前的境界，意識鑑別多端，喪失了本來的真性。如果能完全明白這幾句話，就瞭然無事，恢復到昔日的本來面目。』

像用麻繩纏繞、用紙包裹的嬰兒，又像優缽羅花（一種珍貴的花）在火焰中綻放。一點靈光千古長存，像孤零零的月亮借用胞胎而生。（南堂靜二）

勞累形體，使骨頭枯槁，卻不知道春天已經到來。領會了意旨，忘記了言語，便能脫離塵世。不憑藉胞胎，也不借用外物，就像金烏（太陽）從海中升起，月亮從雲中脫離。

神異的馬蹄不踐踏凡間的草地，即使是鐵壁銀山也能撞倒。帶著雨水，乘著風，直上九霄雲外，怒雷相送，雲路遙遠。（㞾山偉）

大鵬展開翅膀，衝出青霄，六合（天地四方）雲彩飛散，意氣豪邁。千百年的訛誤，都一概截斷，春風送來雨水，夾雜著花瓣飄落。（穆堂念）

曹山問鏡清：『心徑（指修道的路徑）長滿青苔時，會是怎樣？』 師父說：『難得有悟道的人啊。』 鏡清說：『不知道這個人會向什麼地方去？』 師父說：『只知道心徑長滿青苔，卻不知道會向什麼地方去。』

心徑長滿青苔，會向何處去？謝家人不在漁船上。無邊無際的蘆花，水天相接，廣闊無垠，白鳥深深地沉浸其中，任憑自由地迴旋。（自得暉）

心徑長滿青苔，不知道會向哪裡去。口像鼻孔，眼睛像眉毛。遙遠無盡的劫外，疆域遼闊，明月和蘆花，種類各不相同。（掩室開）

曹山問僧人：『皓月當空時，會是怎樣？』 師父說：『仍然是臺階下的人。』 僧人說：『請師父接引我登上臺階。』 師父說：『月亮落下後，我們再相見。』

天童悟上堂舉完例子后說：『那麼，既然是月亮落下後，又如何相見呢？』 當時萬峰藏出來說法

【English Translation】 English version: The person behind him said, 'You only know how to leave like this, why don't you know how to come back like this?' That person suddenly opened his eyes and asked, 'What is it like when the one true spirit (referring to the pure Buddha-nature) does not rely on the womb?' The master said, 'It's not yet the most wonderful.' The person said, 'What is the most wonderful?' The master said, 'Neither borrowing nor borrowing.' That person said 'take care' with respect and then transformed. The master composed a verse saying: 'The enlightened nature is perfectly bright, without a form body, do not use knowledge and views to rashly alienate or be intimate. Once a thought has a difference, the mysterious essence becomes dim, once the mind has a deviation, it will not be a neighbor with the Tao. Emotions separate the myriad dharmas, sinking into the present realm, consciousness distinguishes many ends, losing the original true nature. If you can fully understand these sentences, you will clearly have nothing to do and return to the original face of the past.'

Like an infant wrapped in hemp rope and paper, and like an Utpala flower (a precious flower) blooming in flames. A point of spiritual light exists forever, like a lonely moon borrowing a womb to be born. (Nan Tang Jing Er)

Tiring the body and making the bones wither, but not knowing that spring has arrived. Understanding the meaning and forgetting the words, one can escape the world. Not relying on the womb, nor borrowing external things, just like the golden crow (sun) rising from the sea, and the moon leaving the clouds.

The divine hoof does not tread on the grass of the mortal world, even iron walls and silver mountains can be knocked down. Carrying rain and riding the wind, straight up to the ninth heaven, angry thunder sends it off, the cloud path is far away. (㞾 Shan Wei)

The roc spreads its wings and soars out of the blue sky, the clouds of the six directions (heaven, earth, and four directions) scatter, and its spirit is heroic. Thousands of years of errors are all cut off, the spring breeze sends rain, mixed with falling petals. (Mu Tang Nian)

Caoshan asked Jingqing, 'When the heart path (referring to the path of cultivation) is covered with moss, what will it be like?' The master said, 'It is rare to have an enlightened person.' Jingqing said, 'I don't know where this person will go?' The master said, 'I only know that the heart path is covered with moss, but I don't know where it will go.'

Where will the heart path covered with moss go? The Xie family is not on the fishing boat. The boundless reeds, the water and sky are connected, vast and boundless, the white birds are deeply immersed in it, allowing them to freely revolve. (Zi De Hui)

The heart path is covered with moss, I don't know where it will go. The mouth is like the nostrils, the eyes are like the eyebrows. In the distant and endless kalpa, the territory is vast, the bright moon and reeds are different in kind. (Yan Shi Kai)

Caoshan asked a monk, 'When the bright moon is in the sky, what will it be like?' The master said, 'It is still a person under the steps.' The monk said, 'Please guide me to ascend the steps.' The master said, 'Let's meet again after the moon has set.'

After Tiantong Wu finished citing the example in the hall, he said, 'Then, since it is after the moon has set, how will we meet again?' At that time, Wanfeng Zang came out to explain the Dharma

堂。童便下座歸方丈。

朗月當空未入關。落花流水不相干。明明一句超凡聖。光境俱忘誰解看。(□□□)

皓月光中立問端。上它階級轉顢頇。會須月落來相見。別有靈光照膽寒。(在庵賢)

曹山因僧問雪覆千山為什麼孤峰不白。師曰須知有異中異。曰如何是異中異。師曰不墮眾山色。

雪覆千山沒路岐。孤峰不白峭巍巍。五陵公子雖增氣。野老相逢不展眉。(樸翁铦)

混不得。類不齊。六爻宛轉見重離。夜深下視千山白。不是其中人不知。(石溪月)

言中彼此帶幽玄。盡向言中辨正偏。孤負一條官驛路。茫茫沉在月明前。(絕岸湘)

曹山問金峰志曰作什麼來。曰蓋屋來。師曰了也未。曰者邊則了。師曰那邊事作么生。曰候下工日白和尚。師曰如是如是。

運斤成風。匠石之奇。喬松聳壑。樑棟之姿。宗中辨的。量外知機。者邊那邊兮著著無虧。走盤不定兮落落明珠。(云耕靜)

曹山示眾。諸方盡把格則。何不與它一轉語。教它不疑去。雲門便問。密密處為什麼不知有。師曰。祇為密密。所以不知有。曰此人如何親近。師曰莫向密密處親近。曰不向密密處親近時如何。師曰始解親近。門應諾諾。

徑山杲云。濁油更點濕燈心。　天寧琦

【現代漢語翻譯】 （僧人）從禪堂出來，去方丈室方便（童便指小便）。

朗朗明月當空照，卻還未進入關隘（比喻未開悟）。落花隨流水，兩者互不相干。明明有一句超越凡聖的話，光境都忘卻了，有誰能理解看透？（□□□）

皓月光輝中提出疑問，卻使它（指真理）變成階梯，反而更加糊塗。必須等到月落時才能相見，另有一種靈光照得你膽寒。（在庵賢）

曹山（洞山曹初禪師）因為僧人問：『雪覆蓋千山，為什麼孤峰不白？』 曹山禪師說：『須知有異中之異。』 僧人問：『如何是異中之異？』 曹山禪師說：『不墮眾山色。』

雪覆蓋千山，沒有道路可尋，孤峰不白，高聳巍峨。即使是五陵的富家子弟，氣焰囂張，但與隱居山野的老人相逢，也不會展開笑顏。（樸翁铦）

混淆不得，類別不同。六爻宛轉，顯現重離之卦象。夜深向下看去，千山一片雪白，不是其中之人不會知道。（石溪月）

言語中彼此帶有幽深玄妙，要在言語中辨別正與偏。辜負了一條官府驛道的坦途，茫茫然沉沒在月光之前。（絕岸湘）

曹山禪師問金峰志禪師：『你來這裡做什麼？』 金峰志禪師說：『蓋房子來。』 曹山禪師問：『完成了嗎？』 金峰志禪師說：『這邊完成了。』 曹山禪師問：『那邊的事怎麼樣了？』 金峰志禪師說：『等待下工的日子，請白和尚來。』 曹山禪師說：『如是，如是。』

運斧如風，匠石的技藝神奇。高大的松樹聳立在山谷中，是做屋樑棟柱的材料。宗門中辨別得清楚，在常理之外知道玄機。這邊那邊，都恰到好處，沒有虧欠。像棋子在棋盤上走動不定，卻像明珠一樣顆顆閃亮。（云耕靜）

曹山禪師開示大眾：各方都用固定的規則，為什麼不給它一個轉語，讓它不再疑惑呢？雲門禪師便問：『在極細微之處，為什麼不知有？』 曹山禪師說：『正因為極細微，所以不知有。』 雲門禪師問：『這個人如何親近？』 曹山禪師說：『不要向極細微之處親近。』 雲門禪師問：『不向極細微之處親近時如何？』 曹山禪師說：『這才開始懂得親近。』 雲門禪師應聲稱是。

徑山杲（禪師）說：渾濁的油還要點濕燈芯。（天寧琦）

【English Translation】 English version: (The monk) comes down from the hall and returns to the abbot's room to relieve himself (tong bian refers to urination).

English version: The bright moon hangs in the sky, yet has not entered the pass (a metaphor for not being enlightened). Falling flowers and flowing water are unrelated. Clearly, there is a phrase that transcends the mundane and the sacred. With both light and realm forgotten, who can understand and see through it? (□□□)

English version: In the light of the bright moon, a question is raised, but it turns it (the truth) into a ladder, making it even more confusing. One must wait until the moon sets to meet, and there will be another spiritual light that chills your courage. (Zai'an Xian)

English version: Caoshan (Zen Master Dongshan Caochu) asked a monk, 'Snow covers a thousand mountains, why is the solitary peak not white?' The master said, 'You must know that there is difference within difference.' The monk asked, 'What is difference within difference?' The master said, 'It does not fall into the color of the many mountains.'

English version: Snow covers a thousand mountains, with no path to find. The solitary peak is not white, towering and majestic. Even the wealthy young masters of Wuling, though arrogant, will not smile when they meet an old man living in the mountains. (Pu Weng Xian)

English version: Cannot be mixed up, categories are different. The six lines twist and turn, revealing the image of the hexagram Chong Li. Looking down at night, a thousand mountains are white with snow. Those who are not among them will not know. (Shixi Yue)

English version: The words contain profound mysteries, and one must distinguish between right and wrong in the words. One has failed the smooth path of the official post road, and is lost in the moonlight. (Jue'an Xiang)

English version: Zen Master Caoshan asked Zen Master Jinfeng Zhi, 'What are you doing here?' Zen Master Jinfeng Zhi said, 'Building a house.' Zen Master Caoshan asked, 'Is it finished?' Zen Master Jinfeng Zhi said, 'This side is finished.' Zen Master Caoshan asked, 'What about the other side?' Zen Master Jinfeng Zhi said, 'Waiting for the day of completion, I will invite the White Monk.' Zen Master Caoshan said, 'So it is, so it is.'

English version: Wielding the axe like the wind, the skill of the artisan is miraculous. Tall pine trees stand in the valley, materials for beams and pillars. Clearly distinguish in the sect, know the secrets beyond the ordinary. This side and that side, all are just right, with no deficiency. Like chess pieces moving on the board, yet shining like bright pearls. (Yun Geng Jing)

English version: Zen Master Caoshan instructed the assembly: All parties use fixed rules, why not give it a turning phrase, so that it will no longer doubt? Zen Master Yunmen then asked, 'In the most subtle places, why is there no knowledge?' Zen Master Caoshan said, 'Precisely because it is so subtle, there is no knowledge.' Zen Master Yunmen asked, 'How does one approach this person?' Zen Master Caoshan said, 'Do not approach the most subtle places.' Zen Master Yunmen asked, 'What if one does not approach the most subtle places?' Zen Master Caoshan said, 'Then one begins to understand how to approach.' Zen Master Yunmen responded in agreement.

English version: Jing Shan Gao (Zen Master) said: Turbid oil needs to light a wet wick. (Tian Ning Qi)

云。雪山南面三千里。

曹山因僧問端坐蒲團時如何。師曰望不見身。曰還假用也無。師曰。才說坐時便是用也。不可移山塞海說禪說道方為用也。

團圓莫謂清虛理。若謂清虛總喪身。卻是眉毛曾問眼。烏睛那自見瞳人。(本覺一)

曹山因僧問世間什麼物最貴。師曰死貓頭最貴。曰為甚死貓頭最貴。師曰無人著價。

天童覺云。曹山貨物不入行。市仔細看來一文不值。曹山遇賤則貴。我者里遇貴則賤。且道還有相違處么。　報恩秀云。家無滯貨不富。又云。世尊拈花。俱胝豎指。且道與死貓兒頭是同是別。

腥臊紅爛不堪親。觸動輕輕血污身。何事窅無人著價。為伊非是世間珍。(丹霞淳)

茅堂久失關風雨。雪爛云蒸不記年。滯貨不堪時價值。街頭攤出取人嫌。(天愚寶)

人知錦上重鋪錦。那識寒巖富事奢。風飏石溜條條玉。雪綴梅梢樹樹花。(密庵可)

曹山聞鐘聲乃曰阿㖿阿㖿。僧問和尚作甚麼。師曰打著我心。僧無對。

五祖戒代云。作賊人心虛。　徑山琇云。賊不打自招。　寶壽方云。弄精魂漢有什麼限。好與貶向它方。　清化嶾云。沒量大人。卻向聲色里鼓弄人家男女。

聞鐘告眾打吾心。遊子閑言醉更深。楞嚴會上圓通者。正法

【現代漢語翻譯】 現代漢語譯本 云。雪山（喜馬拉雅山）南面三千里。

曹山（禪師名號）因有僧人問：『端坐蒲團時如何？』 曹山說：『望不見身。』 僧人問：『還假借功用嗎？』 曹山說：『才說坐時便是功用了。不可移動山嶽，堵塞大海，說禪說道才算是功用。』

團圓莫說清虛理，若說清虛總喪身。卻是眉毛曾問眼，烏睛那自見瞳人。（本覺一）

曹山因有僧人問：『世間什麼物最貴？』 曹山說：『死貓頭最貴。』 僧人問：『為什麼死貓頭最貴？』 曹山說：『無人定價。』

天童覺（禪師名號）說：『曹山的貨物不入行，仔細看來一文不值。』 曹山遇賤則貴，我這裡遇貴則賤。且說還有相違背的地方嗎？』 報恩秀（禪師名號）說：『家無滯貨不富。』 又說：『世尊（釋迦牟尼佛）拈花，俱胝（禪師名號）豎指。且說與死貓兒頭是同是別？』

腥臊紅爛不堪親，觸動輕輕血污身。何事窅無人定價，為伊非是世間珍。（丹霞淳）

茅堂久失關風雨，雪爛云蒸不記年。滯貨不堪時價值，街頭攤出取人嫌。（天愚寶）

人知錦上重鋪錦，那識寒巖富事奢。風飏石溜條條玉，雪綴梅梢樹樹花。（密庵可）

曹山聽到鐘聲便說：『阿㖿阿㖿。』 僧人問：『和尚作甚麼？』 曹山說：『打著我心。』 僧人無言以對。

五祖戒（禪師名號）代答說：『作賊人心虛。』 徑山琇（禪師名號）說：『賊不打自招。』 寶壽方（禪師名號）說：『弄精魂漢有什麼限？好與貶向它方。』 清化嶾（禪師名號）說：『沒量大人，卻向聲色里鼓弄人家男女。』

聞鐘告眾打吾心，遊子閑言醉更深。楞嚴會上圓通者，正法

【English Translation】 English version Clouds. Three thousand miles south of Snow Mountain (Himalayas).

Caoshan (Zen master's name) was asked by a monk: 'What is it like when sitting upright on a cattail mat?' Caoshan said: 'One cannot see the body.' The monk asked: 'Is it still borrowing function?' Caoshan said: 'The very act of saying 'sitting' is function. One cannot move mountains and block the sea, saying Zen and speaking the Way is considered function.'

Don't speak of the principle of purity in reunion, if you speak of purity you lose yourself. It is like the eyebrows asking the eyes, how can the dark pupils see the pupils themselves? (Original Awakening One)

Caoshan was asked by a monk: 'What is the most valuable thing in the world?' Caoshan said: 'A dead cat's head is the most valuable.' The monk asked: 'Why is a dead cat's head the most valuable?' Caoshan said: 'No one sets a price on it.'

Tiantong Jue (Zen master's name) said: 'Caoshan's goods do not enter the market, upon careful inspection, they are not worth a penny.' Caoshan encounters cheapness and makes it valuable, I encounter value and make it cheap. Tell me, are there any contradictory points?' Baoen Xiu (Zen master's name) said: 'A home without stagnant goods is not rich.' He also said: 'The World Honored One (Sakyamuni Buddha) holds up a flower, Juchi (Zen master's name) raises a finger. Tell me, are they the same or different from a dead cat's head?'

Foul and rotten, unbearable to approach, a slight touch stains the body with blood. Why is it that no one sets a price on it? Because it is not a treasure of this world. (Danxia Chun)

The thatched hall has long lost its connection to wind and rain, snow melts and clouds steam, not remembering the years. Stagnant goods are not worth the current price, spread out on the street, they are disliked by people. (Tianyu Bao)

People know to add brocade upon brocade, but they do not recognize the wealth and extravagance of the cold cliffs. The wind blows the stone streams into jade ribbons, the snow adorns the plum branches into trees of flowers. (Mi'an Ke)

Caoshan heard the sound of the bell and said: 'Aha, Aha.' The monk asked: 'What are you doing, Abbot?' Caoshan said: 'It strikes my heart.' The monk was speechless.

Wuzu Jie (Zen master's name) replied on his behalf: 'A thief has a guilty conscience.' Jingshan Xiu (Zen master's name) said: 'The thief confesses without being beaten.' Baoshou Fang (Zen master's name) said: 'What limit does a spirit-meddling fellow have? It would be good to banish him to another place.' Qinghua Yin (Zen master's name) said: 'A boundless adult, yet stirring up other people's men and women in sensual pleasures.'

Hearing the bell announces to all, strikes my heart, the wandering son's idle words are even more deeply drunk. Those who have perfect understanding at the Shurangama assembly, the true Dharma

明王觀世音。(般若柔)

曹山因僧問如何是法身主。師曰謂秦無人。曰者個莫是否。師曰斬。

百丈泐云。依門傍戶覓主問奴。祇如曹山道個斬字。且道意在於何。喝一喝云。將謂無人。莫言不道。

曹山問僧作什麼。曰埽地。師曰佛前埽佛后埽。曰前後一時埽。師曰與曹山過靸鞋來。

五祖戒代云。和尚是何心行。

器量方圓識得伊。問君埽地是慈悲。前後一時俱埽卻。也是拈它第二機。(汾陽昭)

曹山因僧問靈衣不掛時如何。師曰曾山孝滿。曰孝滿后如何。師曰曹山好顛酒。

報恩秀云。曹山有時醉。醉里惺惺。有時醒。不分晝夜。蓋為它黃梁夢斷。閨閣情忘。新豐所以謂觸目荒林論年放曠也。然則孝滿后畢竟如何。四時春富貴。萬物酒風流。

清白門庭四絕鄰。長年關鎖不容塵。光明轉處傾殘月。爻象分時卻建寅。新孝滿。便逢春。醉步狂歌任墮巾。散發夷猶誰管你。太平無事酒顛人。(天童覺)

靈床出屋喜容多。西社東邨饒放歌。不識太平天子令。常將雪曲調巖阿。(桂轂顯)

解綬歸來無一事。中山酒醉好逃秦。科頭箕踞成潦倒。笑看兒童插柳新。閑倚杖。步清津。落花風送水流春。(晴云啟)

曹山因僧問如何是獅子。師曰

【現代漢語翻譯】 現代漢語譯本 明王觀世音。(般若柔)

曹山問僧人：『什麼是法身主？』 曹山回答說：『謂秦無人。』 僧人問：『這個莫非就是？』 曹山回答說：『斬。』

百丈泐說：『依門傍戶地尋找主人，詢問奴僕。就像曹山說的這個『斬』字，且說他的用意在哪裡？』 於是喝了一聲，說：『還以為沒有人，不要說沒有說出來。』

曹山問僧人：『你在做什麼？』 僧人回答：『掃地。』 曹山說：『佛前掃，佛后掃。』 僧人回答：『前後一時掃。』 曹山說：『給曹山拿過靸鞋來。』

五祖戒代答說：『和尚是怎樣的心行？』

器量方圓，識得伊。問君掃地是慈悲。前後一時俱掃卻，也是拈它第二機。(汾陽昭)

曹山問僧人：『靈衣不掛時如何？』 曹山回答說：『曾山孝滿。』 僧人問：『孝滿后如何？』 曹山回答說：『曹山好顛酒。』

報恩秀說：『曹山有時醉，醉里惺惺。有時醒，不分晝夜。因為他黃粱夢斷，閨閣情忘。新豐所以說觸目荒林，論年放曠。』 那麼孝滿后究竟如何？四時春富貴，萬物酒風流。

清白門庭四絕鄰，長年關鎖不容塵。光明轉處傾殘月，爻象分時卻建寅。新孝滿，便逢春。醉步狂歌任墮巾。散發夷猶誰管你，太平無事酒顛人。(天童覺)

靈床出屋喜容多，西社東邨饒放歌。不識太平天子令，常將雪曲調巖阿。(桂轂顯)

解綬歸來無一事，中山酒醉好逃秦。科頭箕踞成潦倒，笑看兒童插柳新。閑倚杖，步清津。落花風送水流春。(晴云啟)

曹山問僧人：『如何是獅子？』 曹山說：

【English Translation】 English version Mingwang Guanshiyin (Bright King Avalokiteśvara). (Bore Rou)

Caoshan asked a monk, 'What is the Lord of the Dharmakaya (法身主)?' The master said, 'Called Qin no one.' The monk asked, 'Is this it?' Caoshan said, 'Chop!'

Baizhang Le said, 'Relying on the door and leaning against the household to seek the master, asking the servant. Just like Caoshan's saying of the word 'chop,' where does his intention lie?' Then he shouted and said, 'I thought there was no one, don't say it wasn't said.'

Caoshan asked a monk, 'What are you doing?' The monk replied, 'Sweeping the floor.' Caoshan said, 'Sweeping before the Buddha, sweeping after the Buddha.' The monk replied, 'Sweeping before and after at the same time.' Caoshan said, 'Bring Caoshan his slippers.'

Wuzu Jie replied on his behalf, 'What is the heart practice of the abbot?'

The capacity is square and round, recognizing him. Asking you, sweeping the floor is compassion. Sweeping away all at once before and after, it is also picking up its second opportunity. (Fenyan Zhao)

Caoshan asked a monk, 'What is it like when the spiritual robe is not hung?' Caoshan replied, 'Zengshan Xiaoman.' The monk asked, 'What is it like after Xiaoman?' Caoshan replied, 'Caoshan likes to drink crazy wine.'

Baoen Xiu said, 'Caoshan is sometimes drunk, sober in his drunkenness. Sometimes awake, not distinguishing day and night. Because his Yellow Millet Dream (黃粱夢) is broken, and his boudoir feelings are forgotten. Therefore, Xinfeng said that the desolate forest is in sight, and he is unrestrained in his years.' Then what is it like after Xiaoman after all? The four seasons are rich in spring, and all things are romantic in wine.

A pure and white family has four unique neighbors, locked up all year round, not allowing dust. Where the light turns, the remaining moon is tilted, and when the hexagrams are divided, Yin is established. New Xiaoman, then meets spring. Drunkenly walking and singing wildly, letting the scarf fall. Who cares if you let your hair down and wander? A drunken person in a peaceful world. (Tiantong Jue)

The spiritual bed leaves the house with much joy, the west village and east village are full of singing. Not knowing the decree of the peaceful emperor, often using snow songs to tune the rock corners. (Gui Gu Xian)

Returning without a single thing after untying the ribbon, Zhongshan is drunk and good at escaping Qin. With bare head and sitting with legs spread, becoming disheveled, laughing and watching children planting new willows. Leisurely leaning on a staff, walking in the clear ford. Falling flowers are sent by the wind, and the water flows in spring. (Qingyun Qi)

Caoshan asked a monk, 'What is a lion?' Caoshan said:

眾獸近不得。曰如何是獅子兒。師曰能吞父母者。曰。既是眾獸近不得。為什麼卻被兒吞。師曰豈不見道子若哮㖃祖父俱盡。曰盡后如何。師曰全身歸父。曰未審祖盡時父歸何所。師曰所亦盡。曰前來為什麼道全身歸父。師曰譬如王子能成一國之事。

寶壽方云。要識全身歸父底意旨么。大用齊彰忘觸避。臨機殺活更由誰。　壽昌存云。既是所亦盡。腳下兒孫擬從何處與祖父相見。

曹山因僧問國內按劍者是誰。師曰曹山。曰擬殺何人。師曰一切總殺。曰忽逢本生父母又作么生。師曰揀甚麼。曰爭奈自己何。師曰誰奈我何。曰何不自殺。師曰無下手處。

嵯峨萬仞是曹山。氣岸雄雄坐祖關。橫按鏌鎁全正令。太平寰宇斬癡頑。(佛性泰)

曹山因僧舉陸互問南泉姓甚麼。泉曰姓王。互曰王還有眷屬也無。泉曰四臣不昧。互曰王居何位。泉曰玉殿苔生。僧問玉殿苔生事如何。師曰不居正位。曰八方來朝時如何。師曰它不受禮。曰恁么則何用來朝。師曰違者斬。曰。違是臣分上。未審君意如何。師曰樞密不得旨。曰與么則燮理之功總歸臣相也。師曰你還知君意么。曰方外不敢論量。師曰如是如是。

玉殿苔生正不居。四臣無路納嘉謨。老農知是承誰力。風暖歌聲落野鋤。(石林鞏)

【現代漢語翻譯】 現代漢語譯本 眾獸無法靠近。（僧人）問：『什麼是獅子兒？』 師父說：『能吞噬父母的。』（僧人）問：『既然眾獸無法靠近，為什麼卻被兒子吞噬？』 師父說：『難道沒聽說過嗎，兒子如果吼叫，祖父都會滅盡。』（僧人）問：『滅盡之後如何？』 師父說：『全身歸於父親。』（僧人）問：『不知祖父滅盡時，父親歸向何處？』 師父說：『歸向之處也滅盡。』（僧人）問：『先前為什麼說全身歸於父親？』 師父說：『譬如王子能成就一國之事。』

寶壽方云：『想要認識全身歸於父親的意旨嗎？大用齊彰，忘卻觸避，臨機殺活，更由誰來決定？』 壽昌存云：『既然歸向之處也滅盡，腳下的兒孫打算從何處與祖父相見？』

曹山因僧人問：『國內按劍者是誰？』 師父說：『曹山。』（僧人）問：『打算殺什麼人？』 師父說：『一切都殺。』（僧人）問：『如果遇到親生父母又怎麼辦？』 師父說：『揀選什麼？』（僧人）問：『爭奈自己如何是好？』 師父說：『誰能奈我何？』（僧人）問：『為什麼不自殺？』 師父說：『無從下手。』

嵯峨萬仞是曹山（Caoshan，地名，也是人名）。氣岸雄雄坐祖關。橫按鏌鎁（Moye，寶劍名）全正令。太平寰宇斬癡頑。(佛性泰)

曹山因僧人舉陸亙大夫問南泉（Nanquan，人名）說：『南泉的姓氏是什麼？』 南泉說：『姓王。』 陸亙說：『王還有眷屬嗎？』 南泉說：『四臣不昧。』 陸亙說：『王居住在什麼位置？』 南泉說：『玉殿苔生。』 僧人問：『玉殿苔生這件事如何理解？』 師父說：『不居正位。』（僧人）問：『八方來朝時如何？』 師父說：『它不受禮。』（僧人）問：『這樣說來，為何還要來朝？』 師父說：『違抗者斬。』（僧人）問：『違抗是臣子的本分，不知君王的意思如何？』 師父說：『樞密不得旨。』（僧人）問：『這麼說來，燮理的功勞總歸於臣相了。』 師父說：『你還知道君王的意思嗎？』（僧人）問：『方外之人不敢論量。』 師父說：『如是如是。』

玉殿苔生正不居。四臣無路納嘉謨。老農知是承誰力。風暖歌聲落野鋤。(石林鞏)

【English Translation】 English version The multitude of beasts cannot approach. (The monk) asked: 'What is the lion's cub?' The master said: 'One who can devour his parents.' (The monk) asked: 'Since the multitude of beasts cannot approach, why is it devoured by the cub?' The master said: 'Have you not heard that if the cub roars, the grandfather will be completely destroyed?' (The monk) asked: 'What happens after the destruction?' The master said: 'The whole body returns to the father.' (The monk) asked: 'I wonder where the father goes when the grandfather is destroyed?' The master said: 'The place of return is also destroyed.' (The monk) asked: 'Why did you say earlier that the whole body returns to the father?' The master said: 'It is like a prince who can accomplish the affairs of a country.'

Baoshou Fang said: 'Do you want to know the meaning of the whole body returning to the father? The great function is fully manifested, forgetting avoidance, and who decides the killing and giving life at the opportune moment?' Shouchang Cun said: 'Since the place of return is also destroyed, where do the descendants plan to meet the grandfather?'

Caoshan (Caoshan, place name, also a person's name) asked a monk: 'Who is the one holding the sword in the country?' The master said: 'Caoshan.' (The monk) asked: 'Who do you plan to kill?' The master said: 'Kill everything.' (The monk) asked: 'What if you encounter your own parents?' The master said: 'What to choose?' (The monk) asked: 'What about oneself?' The master said: 'Who can do anything to me?' (The monk) asked: 'Why not commit suicide?' The master said: 'There is no way to start.'

The towering peaks are Caoshan (Caoshan, place name, also a person's name). His spirit is majestic, sitting at the ancestral gate. Holding the Moye (Moye, name of a precious sword) horizontally, he enforces the correct decree. In the peaceful universe, he slays the foolish and stubborn. (Foxing Tai)

Caoshan (Caoshan, place name, also a person's name) because a monk cited Lu Geng asked Nanquan (Nanquan, person's name) saying: 'What is Nanquan's surname?' Nanquan said: 'The surname is Wang.' Lu Geng said: 'Does Wang have any family members?' Nanquan said: 'The four ministers are not ignorant.' Lu Geng said: 'Where does Wang reside?' Nanquan said: 'Moss grows in the jade palace.' The monk asked: 'How should the matter of moss growing in the jade palace be understood?' The master said: 'Not residing in the correct position.' (The monk) asked: 'What happens when all directions come to court?' The master said: 'It does not accept the ceremony.' (The monk) asked: 'In that case, why come to court?' The master said: 'Those who disobey will be beheaded.' (The monk) asked: 'Disobedience is the duty of the ministers, I wonder what the king's intention is?' The master said: 'The privy council does not receive the decree.' (The monk) asked: 'In that case, the merit of governance all belongs to the ministers and advisors.' The master said: 'Do you still know the king's intention?' (The monk) asked: 'Outsiders dare not speculate.' The master said: 'So it is, so it is.'

Moss grows in the jade palace, not residing in the correct position. The four ministers have no way to offer good plans. The old farmer knows who's power he is relying on. In the warm breeze, the sound of singing falls on the wild hoe. (Shilin Gong)

金鴨香銷更漏永。沉沉玉殿紫苔生。高空有月千門照。大道無人獨自行。(石泛衍)

曹山問強上座。佛真法身猶若虛空。應物現形如水中月。作么生說個應底道理。曰如驢覷井。師曰道則太煞道。祇道得八成。曰和尚又如何。師曰如井覷驢。

博山來云。豪士之鋒。詩人之態。貫協精華。斯無餘蘊。曹山提𢹂過人。如萬仞崖頭打筋斗下來。攀仰不得。非但三玄五位。真是佛祖髑髏悉穿下過。咦。

出語從來無十成。有言須是脫凡情。江邊玉女呵呵笑。嶺上石人側耳聽。(枯木成)

驢覷井。井覷驢。智容無外。靜涵有餘。肘后誰分印。家中不蓄書。機絲不掛梭頭上。文彩縱橫意自殊。(天童覺)

驢覷井。井覷驢。冬瓜葉上長葫蘆。會不得。莫踟躕。定盤星上絕錙銖。(無庵全)

殺活齊施信作家。空中劍舞密紛拏。雙眸若也移絲忽。變作蔓菁數畝花。(潭吉忍)

拆東籬。補西壁。千古萬古同一質。迷頭認影鼻孔打失。不打失。上下四維無等匹。(諦暉輅)

曹山因僧問五位對賓時如何。師曰汝即今問那一位。曰。某甲從偏位中來。請師向正位中接。師曰不接。曰為甚麼不接。師曰恐落偏位中去。師卻問僧。祇如不接是對賓是不對賓。曰早是對賓了也。師曰

【現代漢語翻譯】 現代漢語譯本： 金鴨香爐燃盡，時間流逝漫長。深深的宮殿里，長滿了紫色的青苔。高空中的月亮照耀著千家萬戶，在大道上，沒有人，只有我獨自前行。（石泛衍）

曹山（洞山良價的弟子）問強上座（禪僧）: 『佛的真法身就像虛空一樣，應物顯現的形象如同水中的月亮。你如何解釋這個『應』的道理？』強上座回答：『如同驢子看井。』曹山說：『說得是說了，但只說對了八成。』強上座問：『和尚您又怎麼說？』曹山說：『如同井看驢子。』

博山（禪僧）評論說：『豪傑的氣概，詩人的情態，貫穿融合精華，沒有絲毫遺漏。』曹山提攜後輩超過常人，就像從萬仞高的懸崖上翻跟頭下來，讓人無法攀援仰望。不僅僅是三玄五位（禪宗術語），真是將佛祖的頭顱都徹底穿透了。』唉！

說出的話從來沒有十全十美，有話說出來就必須脫離凡俗之情。江邊的玉女呵呵地笑著，山嶺上的石人側著耳朵傾聽。（枯木成）

驢看井，井看驢。智慧包容無外，靜默涵養有餘。肘后（比喻容易得到的地方）誰來分發印信？家中不收藏書本。織布機上的絲線不掛在梭頭上，文章辭采縱橫，意境自然不同。（天童覺）

驢看井，井看驢。冬瓜葉上長出葫蘆。領會不了，不要猶豫。定盤星上沒有絲毫的計較。（無庵全）

殺與活一起施展，真是內行人的做法。空中的劍舞密集而紛亂。如果雙眼稍微移動一絲，就會變成幾畝地的蔓菁花。（潭吉忍）

拆東邊的籬笆，補西邊的墻壁。千古萬古都是同一個本質。迷惑地追逐影子，鼻孔都打歪了。不打歪的話，上下四方沒有能與之相比的。（諦暉輅）

曹山因為有僧人問：『五位（禪宗術語）對賓時如何？』曹山說：『你現在問的是哪一位？』僧人說：『我從偏位中來，請老師向正位中接引。』曹山說：『不接引。』僧人問：『為什麼不接引？』曹山說：『恐怕落入偏位中去。』曹山反問僧人：『如果不接引，是對賓還是不對賓？』僧人說：『早就已經是對賓了。』曹山說：

【English Translation】 English version: The golden duck incense burner burns out, and the time passes slowly. In the deep palace, purple moss grows. The moon in the high sky shines on thousands of households. On the great road, there is no one, only I walk alone. (Shi Fanyan)

Caoshan (a disciple of Dongshan Liangjie) asked Abbot Qiang: 'The true Dharmakaya (Dharma body) of the Buddha is like empty space, and the manifested form in response to things is like the moon in the water. How do you explain the principle of this 'response'?' Abbot Qiang replied: 'Like a donkey looking at a well.' Caoshan said: 'You've said it, but you've only said eight tenths of it correctly.' Abbot Qiang asked: 'How would you say it, Master?' Caoshan said: 'Like a well looking at a donkey.'

Boshan (a Zen monk) commented: 'The spirit of a hero, the demeanor of a poet, penetrating and integrating the essence, without any omissions.' Caoshan's guidance of his juniors surpasses ordinary people, like somersaulting down from a cliff ten thousand feet high, making it impossible to climb and look up to. It's not just the Three Mysteries and Five Ranks (Zen terms), it truly pierces through the skull of the Buddha. Alas!

The words spoken are never perfect, and if there are words, they must be free from mundane emotions. The jade maiden by the river giggles, and the stone man on the mountain listens with his ear cocked. (Kumu Cheng)

The donkey looks at the well, and the well looks at the donkey. Wisdom encompasses everything, and silence cultivates abundance. Who distributes the seals from behind the elbow (a metaphor for easily obtained places)? The family does not collect books. The threads on the loom are not hung on the shuttle, and the writing is free and the artistic conception is naturally different. (Tiantong Jue)

The donkey looks at the well, and the well looks at the donkey. A gourd grows on a winter melon leaf. If you can't understand it, don't hesitate. There is no calculation on the steelyard. (Wu'an Quan)

Killing and giving life are both practiced together, truly the work of an expert. The sword dance in the air is dense and chaotic. If the eyes move even slightly, it will turn into acres of turnip flowers. (Tan Jiren)

Tear down the east fence to repair the west wall. The same essence for thousands of years. Confusedly chasing shadows, the nostrils are knocked askew. If not knocked askew, there is nothing comparable in all directions. (Di Hui Lu)

Caoshan, because a monk asked: 'How is it when the Five Ranks (Zen term) are facing a guest?' Caoshan said: 'Which rank are you asking about now?' The monk said: 'I come from the biased rank, please guide me to the correct rank.' Caoshan said: 'I will not guide you.' The monk asked: 'Why not?' Caoshan said: 'I am afraid of falling into the biased rank.' Caoshan asked the monk in return: 'If I don't guide you, is it facing the guest or not?' The monk said: 'It is already facing the guest.' Caoshan said:

如是如是。

月中玉兔夜懷胎。日裡金烏朝抱卵。黑漆崑崙蹋雪行。轉身打破琉璃碗。(丹霞淳)

故國安居象帝先。夜明簾外信無傳。金雞啼破玉人夢。曉色依依錦帳前。(古德)

淵默無聲拱至尊。才有訊息非存存。午夜無人聞禁漏。月上梨花深閉門。(益然濟)

曹山因僧問。子歸就父。為甚麼父全不顧。師曰理合如是。曰父子之恩何在。師曰始成父子之恩。曰如何是父子之恩。師曰刀斧斫不開。

天童覺云。翡翠簾垂。絲綸未降。紫羅帳合。視聽難通。犯動毛頭。月升夜戶。密移一步。鶴出銀籠。還知么。脫身一色無遺影。不坐同風落大。功　報恩秀云。退位朝君。轉身就父。曹山乃竭力提持。罄囊分付了也。天童于夜明簾外空王殿中。借無舌人宣敕。無耳人承旨。此猶是月升夜戶邊事。鶴出銀籠一句作么生道。九皋才翥翼。千里謾追風。　妙葉啟云。玉殿苔生。銀籠鶴出。祇在尋常行履處。怎奈知恩者少。良久云。相續也大難。

刀斧斫不開。靈機絕點埃。清風埽殘雪。和氣帶春回。(退谷云)

一簾虛寂閉深宮。古鏡沉沉不露容。轉步歸來渾莫辨。月籠彩霧鎖長空。(寧遠地)

直下渾忘祖父尊。肯將知解論疏親。從教六國煙塵靜。須信乾坤奉一人。

【現代漢語翻譯】 現代漢語譯本： 如是，如是。

月中的玉兔在夜晚懷著胎兒，太陽里的金烏在早晨孵著卵。黑色的崑崙山神在雪地上行走，轉身打破了琉璃碗。（丹霞淳）

在故國安居，如同帝王一般先行。夜明簾外，沒有訊息傳遞。金雞啼叫，打破了玉人的美夢，清晨的景色依稀可見在華麗的錦帳前。（古德）

深沉寂靜，無聲地拱衛著至尊。一旦有了訊息，就不是真正的存在。午夜無人聽到宮中的滴漏聲，月亮升起，梨花盛開，深深地關閉著門戶。（益然濟）

曹山禪師因有僧人問：『兒子迴歸父親身邊，為什麼父親完全不理睬？』 曹山禪師說：『理應如此。』 僧人說：『父子之恩在哪裡呢？』 曹山禪師說：『這才開始成就父子之恩。』 僧人說：『如何是父子之恩？』 曹山禪師說：『刀斧也劈不開。』

天童覺禪師說：『翡翠簾子垂下，絲線還沒有放下；紫羅帳合攏，視聽難以溝通。觸犯了毫毛，月亮升起在夜晚的門戶；悄悄地移動一步，仙鶴飛出銀籠。還知道嗎？脫身一色，沒有留下任何蹤影，不與春風一同飄落。』 報恩秀禪師說：『退位朝見君王，轉身迴歸父親。』 曹山禪師乃是竭盡全力地提持，傾囊相授完畢了。天童禪師在夜明簾外的空王殿中，借用無舌之人宣讀聖旨，無耳之人領受旨意。這仍然是月升夜戶邊的事情。『仙鶴飛出銀籠』這句話又該怎麼說呢？『在九霄雲外才展翅飛翔，千里追逐風也只是徒勞。』 妙葉啟禪師說：『玉殿上長滿青苔，仙鶴飛出銀籠，只在尋常的行走之處。』 怎奈知道感恩的人太少。良久，禪師說：『相續也太難了。』

刀斧也劈不開，靈妙的機鋒斷絕了塵埃。清風掃去殘留的雪，祥和之氣帶著春天的氣息迴歸。（退谷云）

一簾虛空寂靜，關閉著深深的宮殿。古老的鏡子沉寂無聲，不顯露容顏。轉身歸來，完全無法辨認，月光籠罩著彩色的霧氣，鎖住了長空。（寧遠地）

當下完全忘記了祖父的尊貴，怎肯用知解來談論疏遠和親近。任憑六國之間的戰火平息，必須相信乾坤只尊奉一人。

【English Translation】 English version: Thus it is, thus it is.

The jade rabbit in the moon conceives at night, the golden crow in the sun incubates eggs in the morning. The black Kunlun (mythical mountain) deity walks on snow, turning around and breaking the crystal bowl. (Danxia Chun)

Residing peacefully in the old country, like an emperor taking precedence. Outside the luminous curtain, no message is transmitted. The golden rooster crows, breaking the jade beauty's dream, the morning colors faintly visible before the magnificent brocade tent. (Ancient Worthy)

Profoundly silent, reverently guarding the Supreme. Once there is news, it is not true existence. At midnight, no one hears the palace's water clock dripping, the moon rises, pear blossoms bloom, deeply closing the gates. (Yi Ranji)

Zen Master Caoshan (name of a Zen master) was asked by a monk: 'The son returns to the father, why does the father completely ignore him?' The Master said: 'It should be so.' The monk said: 'Where is the father-son grace?' The Master said: 'Only then does the father-son grace begin to be established.' The monk said: 'What is the father-son grace?' The Master said: 'Axes cannot chop it open.'

Zen Master Tiantong Jue (name of a Zen master) said: 'The emerald curtain hangs down, the silk thread has not yet been lowered; the purple gauze tent is closed, sight and hearing are difficult to communicate. Offending a hair's breadth, the moon rises in the night's doorway; quietly moving a step, the crane flies out of the silver cage. Do you know? Shedding the body completely, without leaving any trace, not falling with the spring breeze.' Zen Master Baoen Xiu (name of a Zen master) said: 'Retreating from the throne to pay homage to the king, turning around to return to the father.' Zen Master Caoshan then exerted all his strength to uphold, emptying his bag and entrusting everything. Zen Master Tiantong, in the Kongwang (emptiness king) Hall outside the luminous curtain, borrows a tongue-less person to proclaim the imperial edict, and an earless person to receive the decree. This is still the matter of the moon rising in the night's doorway. How should the sentence 'The crane flies out of the silver cage' be said? 'Only when soaring in the ninth heaven does it spread its wings, chasing the wind for a thousand miles is in vain.' Zen Master Miaoye Qi (name of a Zen master) said: 'Moss grows on the jade palace, the crane flies out of the silver cage, only in ordinary walking places.' But alas, few know how to be grateful. After a long silence, the Master said: 'Continuing the lineage is also very difficult.'

Axes cannot chop it open, the wondrous mechanism cuts off dust. The clear wind sweeps away the remaining snow, and the harmonious air brings back the breath of spring. (Tuigu Yun)

A curtain of emptiness and silence closes the deep palace. The ancient mirror is silent and does not reveal its face. Turning around and returning, it is completely unrecognizable, the moonlight shrouds the colorful mist, locking the long sky. (Ningyuan Di)

Immediately forgetting the honor of ancestors, how could one use knowledge and understanding to discuss distance and closeness. Let the smoke and dust of the six kingdoms be calmed, one must believe that Qiankun (heaven and earth) reveres only one person.

(侶巖荷)

密密金刀剪不開。煙沉古鼎浸寒灰。夜深畢竟無人侍。戶外誰堪著足來。(頻吉祥)

曹山因僧問不萌之草為什麼能藏香象。師曰阇黎幸是作家。又曰。問曹山作么。

一蓑煙雨露春眸。是處垂楊系釣舟。木人睡重不知曉。石女挑燈云外秋。云外秋。暗機酬。風前已失南來雁。雨後還同月一鉤。(天岸升)

山悠悠又水悠悠。嫋嫋垂楊好系舟。星斗夜來璀璨處。幾疑明月滿滄洲。(㞾山偉)

曹山示眾。莫行心處路。不掛本來衣。何須正恁么。切忌未生時。

白巖符云。大小曹山畏刀避箭。若是寶壽則不然。愛行心處路。常掛本來衣。何妨正恁么。不礙未生時。大眾。你若依曹山則肯寶壽。依寶壽則肯曹山。眾中有出類拔萃者。試別道一句看。良久云。若無舉鼎拔山力。千里烏騅不易騎。

飯顆山前逢杜甫。頭戴笠子日卓午。為問別來何太瘦。祇為從前作詩苦。(少古杰)

生處富貴家。那知富貴毒。不獨許由癡。更有癡巢父。(且䂐訥)

曹山因僧問。常在生死海中出沒是甚麼人。師曰第二月。曰求出離也無。師曰。也求出離。祇是無路。曰甚麼人接得伊。師曰帶枷鎖者。

神鼎揆云。脫珍著敝。帶鎖披枷。乃衲僧家家常茶飯。忽遇呼

【現代漢語翻譯】 現代漢語譯本：

(侶巖荷)

嚴密的金刀也剪不開，煙霧籠罩著古老的香爐，爐灰冰冷。夜深了，終究沒有人侍奉，門外又有誰能留下足跡呢？(頻吉祥)

曹山因為有僧人問：『不萌芽的草為什麼能藏匿香象（比喻菩薩的威德）？』曹山回答說：『阇黎（梵語，意為親教師）幸好是個內行。』又說：『問曹山該怎麼做？』

一蓑煙雨，點綴著春天的眼眸，到處都是垂柳，可以繫住釣魚的小船。木頭人睡得很沉，不知道天亮，石女挑著燈籠，在云外感受秋意。云外秋意，暗藏玄機，酬答著一切。風前已經失去了南來的大雁，雨後還像彎彎的月亮。(天岸升)

山悠長，水也悠長，搖曳的垂柳，最適合系船。星斗在夜裡璀璨閃耀的地方，幾乎讓人以為是明月灑滿了滄洲。(㞾山偉)

曹山開示大眾：不要走意識分別的道路，不要執著于本來的衣（指自性）。何必一定要這樣做？最要緊的是避免產生妄念（未生時）。

白巖符說：大小曹山都害怕刀箭。如果是寶壽，就不會這樣。喜歡走意識分別的道路，常常執著于本來的衣。不妨就這樣，不妨礙妄念產生的時候。大眾，你們如果依從曹山，就會肯定寶壽；依從寶壽，就會肯定曹山。大眾中如果有出類拔萃的人，試著另外說一句看看。良久后說：如果沒有舉鼎拔山的力量，千里烏騅馬也不容易騎。

飯顆山前遇到了杜甫（唐代詩人），頭戴斗笠，正值中午。問他分別以來為什麼這麼瘦，他說：只因爲從前作詩太苦。(少古杰)

出生在富貴人家，哪裡知道富貴的毒害。不只是許由（傳說中的隱士）癡迷，更有癡迷的巢父（傳說中的隱士）。(且䂐訥)

曹山因為有僧人問：『經常在生死苦海中出沒的是什麼人？』曹山回答說：『第二個月（虛幻不實）。』僧人說：『（他）也求出離嗎？』曹山說：『也求出離，只是沒有出路。』僧人說：『什麼人能接引他？』曹山說：『帶著枷鎖的人。』

神鼎揆說：脫下珍貴的，穿上破舊的；帶著鎖鏈，披著枷鎖。這是衲僧（出家人）家常便飯。忽然遇到呼 English version:

(Lü Yanhe)

Dense golden knives cannot cut it open. Smoke沉(chén, sink) in the ancient cauldron, soaking the cold ashes. Deep in the night, there is ultimately no one to attend. Who outside the door can bear to leave footprints? (Pin Jixiang)

Caoshan asked a monk why the grass that does not sprout can hide the fragrant elephant (xiang xiang, metaphor for the power and virtue of a Bodhisattva). The master said, 'Dharma brother (Dharma brother, a respectful term for a monk), you are fortunate to be an expert.' He also said, 'What to ask Caoshan to do?'

A bamboo hat and misty rain adorn the eyes of spring. Everywhere, weeping willows are tied to fishing boats. The wooden man sleeps soundly, unaware of the dawn. The stone woman carries a lamp, feeling the autumn beyond the clouds. Autumn beyond the clouds, hidden mechanisms respond. Before the wind, the southward-bound geese have already been lost. After the rain, it is still like a crescent moon. (Tian An Sheng)

Mountains are long, and waters are long. Swaying willows are perfect for mooring boats. Where the stars twinkle at night, one almost suspects that the bright moon fills Cangzhou (Cangzhou, a vast expanse of water). (Che Shan Wei)

Caoshan instructed the assembly: Do not walk the path of the mind's activity. Do not cling to the original garment (ben lai yi, referring to inherent nature). Why must it be exactly like this? Most importantly, avoid the time before arising (wei sheng shi, the state before thoughts arise).

Baiyan Fu said: Both big and small Caoshan fear knives and avoid arrows. If it were Baoshou, it would be different. He loves to walk the path of the mind's activity, and often clings to the original garment. Why not just like this? It does not hinder the time before arising. Assembly, if you follow Caoshan, you will affirm Baoshou; if you follow Baoshou, you will affirm Caoshan. If there is someone outstanding among you, try to say something different. After a long silence, he said: Without the strength to lift a tripod and uproot a mountain, it is not easy to ride the thousand-mile black horse (qian li wu zhui, a famous horse).

I met Du Fu (Du Fu, a famous poet of the Tang Dynasty) before Fanke Mountain. He wore a bamboo hat, and it was midday. I asked him why he had become so thin since we last met. He said: It is only because I suffered so much from writing poetry in the past. (Shao Gu Jie)

Born into a wealthy family, how can one know the poison of wealth? It is not only Xu You (Xu You, a legendary hermit) who is foolish, but also the foolish Chaofu (Chaofu, a legendary hermit). (Qie Nu)

Caoshan asked a monk: 'Who is it that constantly emerges and submerges in the sea of birth and death?' Caoshan replied, 'The second moon (di er yue, illusory and unreal).' The monk said, 'Does he also seek liberation?' Caoshan said, 'He also seeks liberation, but there is no way out.' The monk said, 'Who can receive him?' Caoshan said, 'One who wears shackles.'

Shending Kui said: Taking off the precious and putting on the worn, wearing chains and donning shackles, this is the daily meal of a monastic. Suddenly encountering a call

【English Translation】 English version:

(Lü Yanhe)

Dense golden knives cannot cut it open. Smoke沉(chén, sink) in the ancient cauldron, soaking the cold ashes. Deep in the night, there is ultimately no one to attend. Who outside the door can bear to leave footprints? (Pin Jixiang)

Caoshan asked a monk why the grass that does not sprout can hide the fragrant elephant (xiang xiang, metaphor for the power and virtue of a Bodhisattva). The master said, 'Dharma brother (Dharma brother, a respectful term for a monk), you are fortunate to be an expert.' He also said, 'What to ask Caoshan to do?'

A bamboo hat and misty rain adorn the eyes of spring. Everywhere, weeping willows are tied to fishing boats. The wooden man sleeps soundly, unaware of the dawn. The stone woman carries a lamp, feeling the autumn beyond the clouds. Autumn beyond the clouds, hidden mechanisms respond. Before the wind, the southward-bound geese have already been lost. After the rain, it is still like a crescent moon. (Tian An Sheng)

Mountains are long, and waters are long. Swaying willows are perfect for mooring boats. Where the stars twinkle at night, one almost suspects that the bright moon fills Cangzhou (Cangzhou, a vast expanse of water). (Che Shan Wei)

Caoshan instructed the assembly: Do not walk the path of the mind's activity. Do not cling to the original garment (ben lai yi, referring to inherent nature). Why must it be exactly like this? Most importantly, avoid the time before arising (wei sheng shi, the state before thoughts arise).

Baiyan Fu said: Both big and small Caoshan fear knives and avoid arrows. If it were Baoshou, it would be different. He loves to walk the path of the mind's activity, and often clings to the original garment. Why not just like this? It does not hinder the time before arising. Assembly, if you follow Caoshan, you will affirm Baoshou; if you follow Baoshou, you will affirm Caoshan. If there is someone outstanding among you, try to say something different. After a long silence, he said: Without the strength to lift a tripod and uproot a mountain, it is not easy to ride the thousand-mile black horse (qian li wu zhui, a famous horse).

I met Du Fu (Du Fu, a famous poet of the Tang Dynasty) before Fanke Mountain. He wore a bamboo hat, and it was midday. I asked him why he had become so thin since we last met. He said: It is only because I suffered so much from writing poetry in the past. (Shao Gu Jie)

Born into a wealthy family, how can one know the poison of wealth? It is not only Xu You (Xu You, a legendary hermit) who is foolish, but also the foolish Chaofu (Chaofu, a legendary hermit). (Qie Nu)

Caoshan asked a monk: 'Who is it that constantly emerges and submerges in the sea of birth and death?' Caoshan replied, 'The second moon (di er yue, illusory and unreal).' The monk said, 'Does he also seek liberation?' Caoshan said, 'He also seeks liberation, but there is no way out.' The monk said, 'Who can receive him?' Caoshan said, 'One who wears shackles.'

Shending Kui said: Taking off the precious and putting on the worn, wearing chains and donning shackles, this is the daily meal of a monastic. Suddenly encountering a call

喚不回頭。牢籠不住底擔板漢。謾道是曹山。直饒千佛出世。祇可退身有分。雖然如是。且道曹山當陽指路耶。奉重全身耶。會么。一氣不言含有象。萬靈何處謝無私。

出沒從教第二月。毫釐繫念三途業。令人千古憶寒山。舊路十年歸不得。歸若得。寥寥萬里一條鐵。(一揆揆)

曹山示眾。凡情聖見是金鎖。玄路直須回互。夫取正命食者須具三種墮。一者披毛戴角。二者不斷聲色。三者不受食。稠布衲問披毛戴角是甚墮。師曰是類墮。不斷聲色是甚墮。師曰是隨墮。不受食是甚墮。師曰是尊貴墮。

頭角混泥塵。分明露此身。綠楊芳草岸。何處不稱尊。(類墮　百丈端三)

猿啼霜夜月。花笑沁園春。浩浩紅塵里。頭頭是故人。(隨墮)

畫堂無鎖鑰。誰敢跨其門。莫怪無宿客。從來不見人。(尊貴墮)

紛然作息同。銀碗里盛雪。若欲異牯牛。與牯牛何別。(類墮　覺范洪三)

有聞皆無聞。有見元無物。若斷聲色求。木偶當成佛。(隨墮)

生在帝王家。那復有尊貴。自應著珍御。顧見何驚異。(尊貴墮)

宜合初心事事祛。十方沙界大毗盧。回頭兩岸青青綠。笑指時人識也無。(森鑒徹三)

歌管場中打靜椎。綺筵絢煥不張眉。圓通大士無

【現代漢語翻譯】 現代漢語譯本： 呼喚也無法使其回頭。無法用牢籠困住的，是那不落俗套的人。不要輕易說是曹山（Tsao-shan，人名，禪宗大師）。即使千佛出世，也只能退避三舍。雖然如此，那麼曹山（Tsao-shan）是如何在當陽（Tang-yang，地名）指路的呢？又是如何保全自身的呢？明白嗎？『一氣不言含有象，萬靈何處謝無私。』 出沒順其自然如第二個月亮（指虛幻不實）。若有絲毫執念，便會墮入三途（指地獄、餓鬼、畜生）。令人千古懷念寒山（Han-shan，人名，唐代詩人）。舊路走了十年也無法迴歸。如果能夠迴歸，那將是寥寥萬里的一條鐵軌。（一揆揆） 曹山（Tsao-shan）對大眾開示：凡夫的情感和聖人的見解都是金色的枷鎖。玄妙的道路必須相互迴轉。想要獲得正命食（指如法獲得的食物）的人，必須具備三種墮落。一是披毛戴角（指轉生為畜生），二是不捨棄聲色（指不捨棄音樂和美色），三是不接受供養。有僧人問：『披毛戴角是什麼墮落？』曹山（Tsao-shan）說：『是類墮。』僧人問：『不斷聲色是什麼墮落？』曹山（Tsao-shan）說：『是隨墮。』僧人問：『不受食是什麼墮落？』曹山（Tsao-shan）說：『是尊貴墮。』 頭角混入泥塵，分明顯露出此身。綠楊芳草的岸邊，哪裡不稱尊貴？（類墮，百丈端三） 猿猴在霜夜啼叫，明月當空；鮮花在沁園（Chin-yuan，地名）的春天綻放，笑容滿面。浩浩蕩蕩的紅塵里，處處都是故人。（隨墮） 華麗的廳堂沒有鎖鑰，誰敢跨入那道門檻？不要奇怪沒有留宿的客人，因為這裡從來不見人。（尊貴墮） 紛紛擾擾的作息都相同，就像在銀碗里盛雪一樣。如果想要和普通的牛不同，那和普通的牛又有什麼區別呢？（類墮，覺范洪三） 聽到的都像沒聽到一樣，看到的原本就什麼都沒有。如果想要斷絕聲色來求道，那木偶也會成佛。（隨墮） 生在帝王之家，哪裡還有什麼尊貴可言？自然應該穿著珍貴的服飾，看到這些又有什麼可驚訝的呢？（尊貴墮） 應該將最初的心願事事去除，十方沙界都是大毗盧（Vairocana，佛教術語，指佛的法身）。回頭看看兩岸青青綠綠，笑著指給世人看，認識了嗎？（森鑒徹三） 在歌舞的場所敲響靜椎，華麗的宴席也不動聲色。圓通大士沒有分別心。

【English Translation】 English version: Calling back is of no avail. A free spirit cannot be confined by cages. Don't casually mention Tsao-shan (Tsao-shan, a person's name, a Zen master). Even if a thousand Buddhas were to appear, they could only retreat. Although this is so, how did Tsao-shan (Tsao-shan) point the way in Tang-yang (Tang-yang, a place name)? And how did he preserve his whole being? Do you understand? 'One breath does not speak, yet contains all forms; where do the myriad spirits thank selflessness?' Appearing and disappearing naturally, like the second moon (referring to illusion). The slightest attachment leads to the three evil paths (referring to hell, hungry ghosts, and animals). People remember Han-shan (Han-shan, a person's name, a Tang Dynasty poet) for thousands of years. After ten years, the old path cannot be returned to. If one could return, it would be like a single iron rail across ten thousand miles. (One after another) Tsao-shan (Tsao-shan) addressed the assembly: The emotions of ordinary people and the views of sages are both golden fetters. The mysterious path must be mutually reciprocal. Those who wish to obtain righteous livelihood (referring to food obtained according to the Dharma) must possess three kinds of downfall. First, wearing fur and horns (referring to being reborn as an animal); second, not abandoning sound and form (referring to not abandoning music and beauty); third, not accepting offerings. A monk asked: 'What is the downfall of wearing fur and horns?' Tsao-shan (Tsao-shan) said: 'It is class downfall.' The monk asked: 'What is the downfall of not abandoning sound and form?' Tsao-shan (Tsao-shan) said: 'It is following downfall.' The monk asked: 'What is the downfall of not accepting offerings?' Tsao-shan (Tsao-shan) said: 'It is noble downfall.' Horns and head mixed in the mud and dust, clearly revealing this body. On the banks of green willows and fragrant grass, where is there no nobility? (Class downfall, Pai-chang Tuan-san) Monkeys cry in the frosty night moon; flowers smile in the spring of Chin-yuan (Chin-yuan, a place name). In the vast red dust, everywhere are old friends. (Following downfall) The painted hall has no lock, who dares to cross its threshold? Don't be surprised that there are no overnight guests, because no one is ever seen here. (Noble downfall) The bustling activities are all the same, like snow in a silver bowl. If you want to be different from an ordinary ox, what is the difference from an ordinary ox? (Class downfall, Chueh-fan Hung-san) What is heard is as if unheard, what is seen is originally nothing. If you seek enlightenment by cutting off sound and form, then a wooden puppet will become a Buddha. (Following downfall) Born in the house of an emperor, where is there any nobility? Naturally, one should wear precious garments, what is there to be surprised about seeing these? (Noble downfall) One should remove all initial aspirations, the ten directions and realms are all Great Vairocana (Vairocana, Buddhist term, referring to the Dharmakaya of the Buddha). Looking back at the green on both banks, smiling and pointing to the people of the world, do you recognize it? (Sen Chien-che-san) Striking the still hammer in the midst of song and dance, the splendid banquet does not raise an eyebrow. The Great Being of Perfect Understanding has no discrimination.

多術。一處無心兩處虧。

四方八面無相識。獨坐寥寥何有極。忽爾清風遞遠香。空中幾瓣花狼藉。

曹山問德上座。菩薩在定聞香象渡河出什麼經。曰出涅槃經。師曰定前聞定后聞。曰和尚流也。師曰道也太煞道。祇道得一半。曰和尚如何。師曰灘下接取。

琪花指點落梅梢。玉壓橫抽丈二條。誰信夜寒風料峭。香魂縹緲洞吹簫。(磬山鼎)

宗鑒法林卷六十二 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十三

集云堂　編

大鑒下六世

撫州疏山匡仁禪師(洞山價嗣)

因僧問如何是諸佛師。師曰何不問疏山老漢。僧無對。

養子方知在上慈。親言無味外人疑。欲窮滄海深深處。聽取漁家傲莫迷。(投子青)

石龍生翅忽飛騰。口噴黃云千萬層。大地山河俱霧卻。令人無處辨星辰。(千指印)

疏山因主事僧為造壽塔。塔畢白師。師曰將多少錢與匠人。主曰一切在和尚。師曰。為將三錢與匠人。為將兩錢與匠人。為將一錢與匠人。若道得與吾親造塔來。主無語。后舉似大嶺閑。嶺曰還有人道得么。主曰未有人道得。嶺曰汝歸與疏山道。若將三錢與匠人。和尚此生決定不得塔。若將兩錢與匠人。和尚與

【現代漢語翻譯】 現代漢語譯本 『多術。一處無心兩處虧。』——耍弄手段太多，一處不用心，處處都會出問題。

『四方八面無相識。獨坐寥寥何有極。忽爾清風遞遠香。空中幾瓣花狼藉。』——四面八方沒有相識之人，獨自一人寂寞地坐著，不知何時才能結束。忽然一陣清風送來遠處的花香，空中飄落著幾片零亂的花瓣。

曹山問德上座：『菩薩在定中聞到香象（指大象，佛教中常用來比喻菩薩）渡河，出自什麼經典？』德上座回答：『出自《涅槃經》。』曹山說：『是入定前聽到的，還是入定后聽到的？』德上座說：『和尚您也隨波逐流了。』曹山說：『說得也對，但說得太死了，只說對了一半。』德上座問：『那和尚您怎麼說？』曹山說：『在河灘下接住它。』

『琪花指點落梅梢。玉壓橫抽丈二條。誰信夜寒風料峭。香魂縹緲洞吹簫。』(磬山鼎)——珍奇的花朵點綴在凋零的梅花枝頭，潔白的花朵橫向伸展，長達丈二。誰會相信在這寒冷的夜晚，寒風凜冽，花朵的香魂飄渺，彷彿在山洞中吹簫。

《宗鑒法林》卷六十二 卍新續藏第 66 冊 No. 1297 《宗鑒法林》

《宗鑒法林》卷六十三

集云堂 編

大鑒下六世

撫州疏山匡仁禪師(洞山價嗣)

有僧人問：『如何是諸佛的老師？』疏山禪師說：『為什麼不問疏山老漢？』僧人無言以對。

『養子方知在上慈。親言無味外人疑。欲窮滄海深深處。聽取漁家傲莫迷。』(投子青)——養育了孩子，才知道父母的慈愛。親人的話語平淡無味，外人卻懷疑其中有深意。想要探究大海的深處，聽聽漁家的歌謠，不要迷失方向。

『石龍生翅忽飛騰。口噴黃云千萬層。大地山河俱霧卻。令人無處辨星辰。』(千指印)——石龍突然生出翅膀，騰空飛起，口中噴出層層疊疊的黃色雲霧。大地山河都被霧氣籠罩，讓人無法辨認星辰。

疏山禪師因為主事僧為自己建造壽塔，塔建成后，（主事僧）稟告禪師。禪師問：『給了匠人多少錢？』主事僧回答：『一切都由和尚您決定。』禪師說：『如果是給匠人三文錢，給匠人兩文錢，給匠人一文錢，如果能說出道理，就等於你親自為我造塔。』主事僧無話可說。後來（主事僧）把這件事告訴了大嶺閑禪師。大嶺閑禪師說：『還有人能說出道理嗎？』主事僧說：『還沒有人能說出道理。』大嶺閑禪師說：『你回去告訴疏山禪師，如果給匠人三文錢，和尚您這輩子肯定建不成塔；如果給匠人兩文錢，和尚您和

【English Translation】 English version 『Too many tricks. Carelessness in one place leads to losses everywhere.』 – Too much scheming, if you are not mindful in one area, problems will arise everywhere.

『No acquaintances in all directions. Sitting alone in emptiness, where is the end? Suddenly, a gentle breeze carries distant fragrance. Several petals scatter in the air.』 – No one is familiar in all directions, sitting alone in solitude, not knowing when it will end. Suddenly, a gentle breeze carries the distant fragrance of flowers, and several scattered petals fall in the air.

Caoshan asked the senior monk De: 『From which scripture does the story of the Bodhisattva hearing the fragrant elephant (referring to the elephant, often used as a metaphor for Bodhisattva in Buddhism) crossing the river come from?』 The senior monk De replied: 『From the Nirvana Sutra.』 Caoshan said: 『Did you hear it before entering Samadhi or after entering Samadhi?』 The senior monk De said: 『You are just going with the flow, Master.』 Caoshan said: 『That's right, but you're being too rigid, only half right.』 The senior monk De asked: 『What would you say, Master?』 Caoshan said: 『Catch it at the riverbank.』

『Rare flowers adorn the tips of falling plum blossoms. Jade presses horizontally, stretching twelve feet. Who believes in the biting cold of the night? The fragrant soul floats ethereally, playing the flute in the cave.』 (Qingshan Ding) – Rare flowers adorn the tips of withering plum blossoms, and pure white flowers stretch horizontally, reaching twelve feet in length. Who would believe that on this cold night, with the biting wind, the fragrant soul of the flowers floats ethereally, as if playing the flute in a cave.

Zongjian Falin, Volume Sixty-Two Wan Xu Zang, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume Sixty-Three

Compiled by Jiyun Hall

Sixth Generation After Dajian

Chan Master Kuangren of Shushan in Fuzhou (Successor of Dongshan Jia)

A monk asked: 『What is the teacher of all Buddhas?』 Chan Master Shushan said: 『Why don't you ask old man Shushan?』 The monk was speechless.

『Only when you raise a child do you know the kindness of parents. Familiar words seem bland, but outsiders suspect hidden meanings. If you want to explore the depths of the vast sea, listen to the fisherman's songs and don't get lost.』 (Touzi Qing) – Only when you raise a child do you understand the love of parents. The words of family members seem plain, but outsiders suspect hidden meanings. If you want to explore the depths of the ocean, listen to the songs of the fishermen and don't lose your way.

『A stone dragon grows wings and suddenly soars. It spews layers of yellow clouds from its mouth. The earth, mountains, and rivers are all shrouded in mist. Making it impossible to distinguish the stars.』 (Qianzhi Yin) – A stone dragon suddenly grows wings and soars into the sky, spewing layers of yellow clouds from its mouth. The earth, mountains, and rivers are all shrouded in mist, making it impossible to distinguish the stars.

Chan Master Shushan, because the managing monk was building a longevity pagoda for him, the (managing monk) reported to the Chan Master after the pagoda was completed. The Chan Master asked: 『How much money was given to the craftsmen?』 The managing monk replied: 『Everything is up to you, Master.』 The Chan Master said: 『If it were three coins given to the craftsmen, two coins given to the craftsmen, one coin given to the craftsmen, if you can explain the reason, it would be the same as you building the pagoda for me personally.』 The managing monk had nothing to say. Later, (the managing monk) told Chan Master Daling Xian about this. Chan Master Daling Xian said: 『Is there anyone who can explain the reason?』 The managing monk said: 『No one has been able to explain the reason.』 Chan Master Daling Xian said: 『Go back and tell Chan Master Shushan, if you give the craftsmen three coins, you will definitely not be able to build the pagoda in this lifetime; if you give the craftsmen two coins, you and

匠人共出一隻手。若將一錢與匠人。累它匠人眉須墮落。主回舉似師。師具威儀望大嶺遙禮曰。將謂無人。大嶺有古佛放光。射到此間。雖然如是。也是臘月蓮花。大嶺后聞曰。我恁么道也是龜毛長三尺。

浮山遠云。疏山以錐錐地。大嶺用刀剜空。雖然二古德錯下錐刀。今時人亦難構副。何故。后語中有捎有殺。雖然如是。河裡失錢河裡捷。　承天宗云。說什麼龜毛長三尺。臘月蓮花。儘是和衣草里輥。直饒曏者里分三列四。說得倜儻分明。祖師正眼未夢見在。我當時若見疏山恁么道。祇向道一文也無。待他更說道理。便與掀倒禪床拆卻壽塔。教者老漢終身無依倚處。為甚如此。知恩方解報恩。　報恩倫云。今日林泉更資一路。若將三文錢與匠人。和尚此生決定不得塔。何故。勞而無益。為伊多酒慢功。若將兩文錢與匠人。和尚與匠人共出一隻手。兩不相虧。並無懸欠。若將一文錢與匠人。累它匠人眉須墮落。皆知疏山一毛不拔。還知林泉恁么判斷處么。醉漢口。沒量斗。閑割炒。胡廝毆。半牕涼月酒醒時。燈火青熒何所有。

五祖岡云。也是曹瞞疑冢七十二。

清風吹動釣魚船。鼓起澄波浪拍天。堪笑錦鱗爭戲水。到頭俱被釣絲牽。(丹霞淳)

接得風流傳粉郎。一朝三度巧梳妝。改頭

【現代漢語翻譯】 現代漢語譯本：

眾匠人共同出一隻手幹活。如果只給匠人一文錢，會累得匠人愁眉苦臉。主持將此事稟告老師。老師莊嚴地朝著大嶺遙遙作禮說：『還以為沒人知道，大嶺有古佛放光，照到這裡了。』雖然如此，也像是臘月開蓮花一樣稀奇。大嶺後來聽說這件事，說：『我這樣說也像是烏龜長了三尺長的毛一樣不可能。』 浮山遠禪師說，疏山禪師用錐子錐地，大嶺禪師用刀子剜空。雖然這兩位古德用錯了錐子和刀子，現在的人也很難彌補。為什麼呢？因為他們的話里有褒有貶。雖然如此，就像在河裡丟了錢又在河裡撈回來一樣。承天宗禪師說，說什麼烏龜長三尺長的毛，臘月開蓮花，都是穿著衣服在草堆里打滾。即使有人在這裡分得清清楚楚，說得頭頭是道，也根本沒領悟到祖師的真正意圖。我當時如果見到疏山這樣說，就直接說『一文錢都沒有』。等他再說出什麼道理，就掀翻他的禪床，拆掉他的壽塔，讓他終身無所依靠。為什麼要這樣做呢？因為要知恩才能報恩。報恩倫禪師說，今天我林泉要再添一條路。如果給匠人三文錢，和尚這輩子肯定建不成塔。為什麼呢？因為徒勞無益，因為匠人會因為多喝酒而怠慢工作。如果給匠人兩文錢，和尚和匠人共同出一隻手，兩不相欠，沒有拖欠。如果給匠人一文錢，會累得匠人愁眉苦臉。大家都知道疏山一毛不拔，可知道我林泉這樣判斷的用意嗎？醉漢的嘴，沒分寸，亂砍亂炒，胡亂打架。半窗的涼月，酒醒的時候，燈火青熒，什麼都沒有。 五祖岡禪師說，這也像是曹操的七十二疑冢一樣，讓人難以捉摸。 清風吹動釣魚船，鼓起澄波浪拍天。可笑那些錦鯉爭著戲水，到頭來都被釣絲牽連。（丹霞淳禪師） 接來風流的傳粉郎，一天三次精巧地梳妝打扮，改頭換面。

【English Translation】 English version:

All the artisans contribute one hand together. If you give the artisan only one coin, it will burden the artisan and make him frown. The abbot reported this matter to the master. The master solemnly bowed towards Da Ling (Great Ridge) from afar and said, 'I thought no one knew, but the ancient Buddha of Da Ling is emitting light, shining here.' Even so, it's like a lotus blooming in the twelfth month, a rare occurrence. Da Ling later heard about this and said, 'My saying that is like a turtle growing three-foot-long hairs, impossible.' Zen Master Fushan Yuan said, Zen Master Shushan used an awl to pierce the ground, and Zen Master Da Ling used a knife to carve the sky. Although these two ancient worthies used the awl and knife wrongly, it is difficult for people today to make amends. Why? Because their words contain both praise and criticism. Even so, it's like losing money in the river and then retrieving it from the river. Zen Master Chengtian Zong said, what's all this talk about turtles growing three-foot-long hairs, and lotuses blooming in the twelfth month? It's all just rolling around in the grass with your clothes on. Even if someone here can distinguish things clearly and speak eloquently, they still haven't grasped the true intention of the patriarchs. If I had seen Shushan say that at the time, I would have directly said, 'There isn't even one coin.' If he said any more reasoning, I would overturn his Zen bed, tear down his pagoda, and leave him with no place to rely on for the rest of his life. Why do this? Because you must know gratitude in order to repay gratitude. Zen Master Baoen Lun said, today I, Linquan (Forest Spring), will add another path. If you give the artisan three coins, the abbot will definitely not be able to build the pagoda in this lifetime. Why? Because it's futile and useless, because the artisan will neglect his work due to drinking too much. If you give the artisan two coins, the abbot and the artisan will contribute one hand together, neither owing the other, with no debts. If you give the artisan one coin, it will burden the artisan and make him frown. Everyone knows that Shushan is stingy, but do they know the intention behind my, Linquan's, judgment? The mouth of a drunkard, without measure, randomly cutting and frying, recklessly fighting. The cool moon through the half-open window, when the wine wears off, the lamp is flickering, there is nothing. Zen Master Wuzu Gang said, this is also like Cao Cao's seventy-two suspicious tombs, making it difficult to fathom. A gentle breeze stirs the fishing boat, raising clear waves that slap the sky. How laughable are those carp vying to play in the water, only to be caught by the fishing line in the end. (Zen Master Danxia Chun) Receiving the charming pollen-spreading man, skillfully dressing and making up three times a day, changing his appearance.

換面無人識。元是東邨李二孃。(佛鑒勤)

鑿壞十方常住地。三錢使盡露屍骸。羅山古佛雖靈驗。未免將身一處埋。(徑山杲)

每愛佳人笑目青。音容常隔一沙汀。黃河誰道如今輥。波浪無風不掛情。(三文　崇覺空三)

惱惱牛欄昨夜開。嶺頭人喚不回來。煩君道與西山月。莫照孤燈冷處灰。(兩文)

行因感果事須分。寶塔凌空直一文。要會疏山端的意。吾家宗祖在並汾。(一文)

鼕鼕鼓。二月春。曉風殘月祭江神。清明此地鬼無數。路上斷魂多少人。(雪嶠信三)

煙細細。柳條新。醉人天氣玉樓春。翻飛蛺蝶空庭外。引用荼䕷花里神。

能變化。影何輕。分明此物是妖精。通身潔白渾如玉。不著君家一點情。

窣堵玲瓏越格新。羅紋合頂更嶙峋。剎竿頭上飄五兩。多少貪程笑殺人。(雪廠白)

疏山因僧問如何是冬來意。師曰京師出大黃。

古南門云。有問山僧如何是冬來意。向道興化蓮殼好種火。且道與古人相去多少。諸人若作世諦流佈。佛法未夢見在。更作佛法商量。千里萬里。畢竟如何。須知遠煙浪。別有好商量。

京師出大黃。熟處最難忘。道吾常作舞。元是謝三郎。(丹霞淳)

有問冬來事。京師出大黃。貪他

【現代漢語翻譯】 現代漢語譯本：

'換了面容誰也認不出來，原來是東村的李二孃。'(佛鑒勤)

'鑿壞了十方常住之地，三文錢用盡，暴露了屍骸。羅山古佛雖然靈驗，也免不了將自身埋葬在同一處。'(徑山杲)

'總是喜愛美人那清亮的眼眸，音容笑貌卻總是隔著一片沙洲。誰說黃河如今還在翻滾？沒有風浪，情意又怎能顯現？'(三文 崇覺空三)

'惱人的牛欄昨夜開了，在山嶺上呼喚也喚不回來。煩請你告訴西山的月亮，不要照著孤燈下那冰冷的灰燼。'(兩文)

'行因感果之事必須分明，寶塔凌空聳立，價值一文錢。想要領會疏山（地名）真正的意圖，我的宗祖就在并州和汾州一帶。'(一文)

'咚咚的鼓聲，二月的春天。拂曉的風，殘餘的月，祭祀江神。清明時節，此地鬼魂無數，路上有多少斷魂之人。'(雪嶠信三)

'煙霧細細，柳條新綠。醉人的天氣，正是玉樓春。翻飛的蝴蝶在空曠的庭院外，引來荼蘼花里的花神。'

'能夠變化，身影多麼輕盈。分明這東西是個妖精。通身潔白如玉，不沾染你家一點情意。'

'佛塔（窣堵波，stupa）精巧別緻，格外新穎，羅紋狀的塔頂更加嶙峋。剎竿頭上飄著五兩重的旗幟，多少趕路的人嘲笑他們。'(雪廠白)

'疏山（地名）因有僧人問什麼是冬天的意境，師父說：京城出產大黃（一種藥材）。'

'古南門說：有人問山僧什麼是冬天的意境，就說興化的蓮蓬殼適合用來引火。那麼，這和古人相比相差多少呢？你們如果只作世俗的理解，那就根本沒夢見過佛法。如果再用佛法的角度來商量，那就差得更遠了。到底應該如何呢？要知道遠處的煙波，自有更好的商量。'

'京城出產大黃，熟悉的地方最難忘記。道吾（人名）常常跳舞，原來是謝三郎（人名）。'(丹霞淳)

'有人問什麼是冬天的意境，就說京城出產大黃。貪戀他……' English version:

'Changed face, no one recognizes. Originally, she was Li Erniang (a woman's name) from the east village.' (Fojian Qin)

'Chiseling away the permanent ground of the ten directions, three coins spent, exposing the corpses. Although the ancient Buddha of Luoshan (a mountain name) is efficacious, he cannot avoid burying himself in the same place.' (Jingshan Gao)

'Always loving the bright eyes of a beautiful woman, but her voice and appearance are always separated by a sandbar. Who says the Yellow River is still rolling today? Without wind and waves, how can affection be shown?' (Sanwen, Chongjue Kongsan)

'The annoying cattle fence opened last night, calling from the mountain top, but they won't come back. Please tell the moon of the Western Mountain, do not shine on the cold ashes under the lonely lamp.' (Liangwen)

'The matter of acting on causes and experiencing effects must be clear. The pagoda (baota) soars into the sky, worth one wen (ancient Chinese currency). If you want to understand the true meaning of Shushan (a place name), my ancestors are in Bingzhou (a place name) and Fenzhou (a place name).' (Yiwen)

'The drums beat, dong, dong, it's the second month, spring. The dawn wind, the remnant moon, sacrifice to the River God. During Qingming (Tomb-Sweeping Day), countless ghosts are here, how many broken souls on the road.' (Xueqiao Xinsan)

'The smoke is fine, the willow branches are new. Intoxicating weather, it's Yulouchun (a poem title). Butterflies flutter outside the empty courtyard, attracting the flower spirits in the rambler roses.'

'Able to transform, how light its shadow. Clearly, this thing is a demon. Its whole body is white like jade, not attached to your family's slightest affection.'

'The stupa (sūtra) is exquisite and particularly novel, the patterned top is even more rugged. A five-liang (unit of weight) flag flutters on top of the flagpole, how many people rushing on their way laugh at them.' (Xuechang Bai)

'Shushan (a place name), because a monk asked what the meaning of winter is, the master said: The capital produces rhubarb (a medicinal herb).'

'Gu Nanmen (a place name) said: If someone asks a mountain monk what the meaning of winter is, tell them that the lotus seedpods of Xinghua (a place name) are good for starting fires. Then, how much difference is there between this and the ancients? If you only understand it in a worldly way, you haven't even dreamed of the Dharma. If you discuss it from the perspective of the Dharma, it's even further away. What should it be after all? You must know that the distant misty waves have a better way to discuss it.'

'The capital produces rhubarb, the familiar place is the hardest to forget. Daowu (a person's name) often dances, originally he was Xie Sanlang (a person's name).' (Danxia Chun)

'Someone asked what the matter of winter is, and said that the capital produces rhubarb. Greedy for his...'

【English Translation】 English version:

'Changed face, no one recognizes. Originally, she was Li Erniang (a woman's name) from the east village.' (Fojian Qin)

'Chiseling away the permanent ground of the ten directions, three coins spent, exposing the corpses. Although the ancient Buddha of Luoshan (a mountain name) is efficacious, he cannot avoid burying himself in the same place.' (Jingshan Gao)

'Always loving the bright eyes of a beautiful woman, but her voice and appearance are always separated by a sandbar. Who says the Yellow River is still rolling today? Without wind and waves, how can affection be shown?' (Sanwen, Chongjue Kongsan)

'The annoying cattle fence opened last night, calling from the mountain top, but they won't come back. Please tell the moon of the Western Mountain, do not shine on the cold ashes under the lonely lamp.' (Liangwen)

'The matter of acting on causes and experiencing effects must be clear. The pagoda (baota) soars into the sky, worth one wen (ancient Chinese currency). If you want to understand the true meaning of Shushan (a place name), my ancestors are in Bingzhou (a place name) and Fenzhou (a place name).' (Yiwen)

'The drums beat, dong, dong, it's the second month, spring. The dawn wind, the remnant moon, sacrifice to the River God. During Qingming (Tomb-Sweeping Day), countless ghosts are here, how many broken souls on the road.' (Xueqiao Xinsan)

'The smoke is fine, the willow branches are new. Intoxicating weather, it's Yulouchun (a poem title). Butterflies flutter outside the empty courtyard, attracting the flower spirits in the rambler roses.'

'Able to transform, how light its shadow. Clearly, this thing is a demon. Its whole body is white like jade, not attached to your family's slightest affection.'

'The stupa (sūtra) is exquisite and particularly novel, the patterned top is even more rugged. A five-liang (unit of weight) flag flutters on top of the flagpole, how many people rushing on their way laugh at them.' (Xuechang Bai)

'Shushan (a place name), because a monk asked what the meaning of winter is, the master said: The capital produces rhubarb (a medicinal herb).'

'Gu Nanmen (a place name) said: If someone asks a mountain monk what the meaning of winter is, tell them that the lotus seedpods of Xinghua (a place name) are good for starting fires. Then, how much difference is there between this and the ancients? If you only understand it in a worldly way, you haven't even dreamed of the Dharma. If you discuss it from the perspective of the Dharma, it's even further away. What should it be after all? You must know that the distant misty waves have a better way to discuss it.'

'The capital produces rhubarb, the familiar place is the hardest to forget. Daowu (a person's name) often dances, originally he was Xie Sanlang (a person's name).' (Danxia Chun)

'Someone asked what the matter of winter is, and said that the capital produces rhubarb. Greedy for his...'

一粒米。失卻半年糧。(密庵杰)

京師出大黃。見賊便見贓。竹杖化龍去。癡人戽夜塘。(松源岳)

晷運推移線日長。無言童子自商量。雖然不是神仙著。海上傳來第一方。(仰山欽)

海角碧蟾蜍。寒光透九霄。貪觀天上月。失卻手中橈。(純真璐)

疏山上堂。老僧咸通年前會得法身邊事。咸通年後會得法身向上事。雲門問如何是法身邊事。師曰枯樁。曰如何是法身向上事。師曰非枯樁。曰還許某甲說道理也無。師曰許。曰枯樁豈不是明法身邊事。師曰是。曰非枯樁豈不是明法身向上事。師曰是。曰祇如法身還該一切也無。師曰法身周遍豈得不該。門指凈瓶曰。祇如凈瓶還該法身么。師曰阇黎莫向凈瓶邊覓。門便禮拜。

徑曰杲云。雲門禮拜。是好心不是好心。　淳庵昊云。閉門造車。開門合徹。二尊宿可謂率然而成。首尾相應。若論法身向上事。總是釘樁搖櫓。敢保未夢見在。即今還有要會底么。遂作搖櫓勢云。山外青山樓外樓。西湖歌舞幾時休。暖風熏得遊人醉。復喝一喝云。若不是者一喝。幾乎道個錯把杭州作汴州。

眼觀東南。意在西北。撥轉天關。掀翻地軸。法身向上法身邊。間氣英靈五百年。膠漆相投箭相拄。南山起云北山雨。(圓悟勤)

青青掩

【現代漢語翻譯】 現代漢語譯本： 一粒米，失卻半年糧。（密庵杰）——即使是一粒米，如果失去，也如同損失了半年的糧食。告誡人們要珍惜每一份資源，即使微小也不可浪費。 京師出大黃（一種藥材）。見賊便見贓。竹杖化龍去。癡人戽夜塘。（松源岳）——京城出產大黃，一見到盜賊就如同看到了贓物。竹杖化作龍飛走了，癡愚的人卻在夜晚戽乾池塘。比喻事情顯而易見，但愚昧之人卻執迷不悟，徒勞無功。 晷（guǐ，日影）運推移線日長。無言童子自商量。雖然不是神仙著。海上傳來第一方。（仰山欽）——日影移動，時間推移，白晝漸長。沉默的童子獨自思量。雖然這不是神仙的手段，卻是從海外傳來的第一妙方。形容事物發展變化，蘊含著深刻的道理，即使看似平凡，也可能蘊含著珍貴的價值。 海角碧蟾蜍（chán chú，月亮的別稱）。寒光透九霄。貪觀天上月。失卻手中橈（ráo，船槳）。（純真璐）——海角的碧綠月亮，寒冷的光芒穿透九霄。貪戀地觀看天上的月亮，卻失去了手中的船槳。比喻追求虛幻的目標，反而失去了現實的依靠。 疏山（地名）上堂。老僧咸通（唐僖宗年號）年前會得法身邊事。咸通年後會得法身向上事。雲門（禪宗大師）問如何是法身邊事。師曰枯樁。曰如何是法身向上事。師曰非枯樁。曰還許某甲說道理也無。師曰許。曰枯樁豈不是明法身邊事。師曰是。曰非枯樁豈不是明法身向上事。師曰是。曰祇如法身還該一切也無。師曰法身周遍豈得不該。門指凈瓶曰。祇如凈瓶還該法身么。師曰阇黎（shé lí，僧人）莫向凈瓶邊覓。門便禮拜。 徑曰杲（gǎo）云。雲門禮拜。是好心不是好心。淳庵（chún ān）昊（hào）云。閉門造車。開門合徹。二尊宿可謂率然而成。首尾相應。若論法身向上事。總是釘樁搖櫓。敢保未夢見在。即今還有要會底么。遂作搖櫓勢云。山外青山樓外樓。西湖歌舞幾時休。暖風熏得遊人醉。復喝一喝云。若不是者一喝。幾乎道個錯把杭州作汴州。 眼觀東南。意在西北。撥轉天關。掀翻地軸。法身向上法身邊。間氣英靈五百年。膠漆相投箭相拄。南山起云北山雨。（圓悟勤）——眼睛看著東南方，心思卻在西北方。撥轉天關，掀翻地軸。法身向上和法身邊，都是五百年才出現的英靈之氣。如同膠漆般緊密相投，箭矢般相互抵拄。南山升起雲霧，北山便下起雨來。形容事物之間存在著微妙而深刻的聯繫。 青青掩

【English Translation】 English version: A grain of rice lost is like losing half a year's worth of grain. (Mi'an Jie) -- Even a single grain of rice, if lost, is like losing half a year's worth of grain. It warns people to cherish every resource, no matter how small, and not to waste it. The capital produces rhubarb (a medicinal herb). Seeing a thief is like seeing stolen goods. The bamboo staff transforms into a dragon and flies away. A foolish person tries to drain a pond at night. (Songyuan Yue) -- The capital produces rhubarb, and seeing a thief is like seeing stolen goods. The bamboo staff transforms into a dragon and flies away, while a foolish person tries to drain a pond at night. It's a metaphor for things being obvious, but foolish people are stubborn and work in vain. The shadow of the sundial moves, and the days grow longer. A silent child contemplates on his own. Although it's not the work of immortals, it's the best remedy brought from overseas. (Yangshan Qin) -- The shadow of the sundial moves, time passes, and the days grow longer. A silent child contemplates on his own. Although it's not the work of immortals, it's the best remedy brought from overseas. It describes the development and changes of things, containing profound truths, and even if it seems ordinary, it may contain valuable value. A green toad (chán chú, another name for the moon) at the corner of the sea. Its cold light penetrates the nine heavens. Greedy to watch the moon in the sky, one loses the oar (ráo, paddle) in hand. (Chunzhen Lu) -- The green moon at the corner of the sea, its cold light penetrates the nine heavens. Greedy to watch the moon in the sky, one loses the oar in hand. It's a metaphor for pursuing illusory goals and losing real support instead. Shushan (place name) ascends the hall. The old monk understood the matter of the Dharmakaya (spiritual body) before the Xiantong (reign of Emperor Xizong of Tang) era. After the Xiantong era, he understood the matter of the Dharmakaya's upward progress. Yunmen (Zen master) asked, 'What is the matter of the Dharmakaya's physical aspect?' The master said, 'A withered stump.' He asked, 'What is the matter of the Dharmakaya's upward progress?' The master said, 'Not a withered stump.' He asked, 'May I speak of the principle?' The master said, 'Yes.' He asked, 'Isn't a withered stump illuminating the matter of the Dharmakaya's physical aspect?' The master said, 'Yes.' He asked, 'Isn't not a withered stump illuminating the matter of the Dharmakaya's upward progress?' The master said, 'Yes.' He asked, 'Does the Dharmakaya encompass everything?' The master said, 'The Dharmakaya is all-pervasive, how could it not encompass everything?' The monk pointed to a clean bottle and said, 'Does this clean bottle encompass the Dharmakaya?' The master said, 'Shélí (monk), do not seek it by the clean bottle.' The monk then bowed. Jing said, 'Gao said, Yunmen bows. Is it a good intention or not a good intention?' Chunan Hao said, 'Building a cart behind closed doors, opening the door and it fits perfectly. These two venerable monks can be said to have completed it spontaneously, with beginning and end corresponding. If we talk about the matter of the Dharmakaya's upward progress, it's all just hammering stakes and rowing boats. I dare say you haven't even dreamed of it. Is there anyone here who wants to understand it now?' Then he made a rowing gesture and said, 'Beyond the mountains are green mountains, beyond the buildings are more buildings. When will the singing and dancing on West Lake end? The warm wind intoxicates the tourists.' Then he shouted once and said, 'If it weren't for this shout, I would almost say I mistakenly took Hangzhou for Bianzhou.' Eyes look to the southeast, but the mind is in the northwest. Turning the heavenly gate, overturning the earth's axis. The Dharmakaya's upward progress and the Dharmakaya's physical aspect are both the extraordinary spirit that appears once every five hundred years. Like glue and lacquer, they stick together tightly, like arrows supporting each other. Clouds rise from the South Mountain, and rain falls on the North Mountain. (Yuanwu Qin) -- Eyes look to the southeast, but the mind is in the northwest. Turning the heavenly gate, overturning the earth's axis. The Dharmakaya's upward progress and the Dharmakaya's physical aspect are both the extraordinary spirit that appears once every five hundred years. Like glue and lacquer, they stick together tightly, like arrows supporting each other. Clouds rise from the South Mountain, and rain falls on the North Mountain. It describes the subtle and profound connection between things. Green covers

映松蘿窟。修竹超然物外物。莫將修竹比喬松。不及喬松老風骨。(佛鑒勤)

疏山訪香嚴。值嚴上堂。有僧問。不慕諸聖。不重己靈時如何。嚴曰萬機休罷。千聖不𢹂。師在眾作嘔聲曰是何言歟。嚴便下座召師曰。適來答此僧語必有不是。致招師叔賜責。未審過在什麼處。師曰萬機休罷。猶有物在。千聖不𢹂。亦從人得。如何無過。嚴曰卻請師道。師曰若教某甲道。須還師資禮始得。嚴乃禮拜。躡前問。師曰何不道肯諾不得全。嚴曰。肯又肯個什麼。諾又諾于阿誰。師曰肯即肯它千聖。諾即諾於己靈。嚴曰師叔恁么道。向去倒屙三十年去在。師後果如前記。后師問鏡清。肯諾不得全。你作么生會。清曰全歸肯諾。師曰不得全又作么生。清曰箇中無肯路。師曰始愜病僧意。

資福廣云。香嚴一抬一搦甚生光彩。好則好。惜乎不用衲僧拄杖。當時若用拄杖也。不待三十年。雖然。我更要問諸人。香嚴末後道向去倒屙三十年疏山果如其記。還是佛法靈驗。為復別有道理。良久乃拍手大笑云。子期死後無知己。怎教伯牙不斷絃。

刀不自割。指不自觸。鵠白烏玄。松直棘曲。才有纖塵帶影來。脫體全拋無朕跡。肯不存。諾不立。一片清光射鬥牛。天上人間得自由。(圓悟勤)

割肌見骨。去肉討核

【現代漢語翻譯】 現代漢語譯本 映照著松蘿的洞窟。挺拔的竹子超脫於世俗之外。不要將挺拔的竹子比作高大的松樹，比不上喬松那飽經風霜的傲骨。(佛鑒勤)

疏山拜訪香嚴（人名，具體含義未知）。正趕上香嚴上堂說法。有僧人問道：『不仰慕諸佛聖賢，不看重自己的靈性時，該如何是好？』香嚴說：『萬般機心都停止，諸佛聖賢也不依傍。』疏山在人群中作嘔吐聲，說：『這是什麼話？』香嚴便走下座位，叫住疏山說：『剛才回答那位僧人的話，必定有不對的地方，才招致師叔您的責備。不知錯在什麼地方？』疏山說：『萬般機心都停止，還有個「物」存在；諸佛聖賢不依傍，也是從人那裡得來的。怎麼能說沒有過錯？』香嚴說：『請師叔指教。』疏山說：『如果教我說，須得先還我師資之禮才行。』香嚴於是禮拜。疏山再次提起之前的問題。疏山說：『為何不說「肯諾不得全」？』香嚴說：『「肯」又肯個什麼？「諾」又諾于阿誰？』疏山說：『「肯」就是肯定諸佛聖賢，「諾」就是應諾自己的靈性。』香嚴說：『師叔您這麼說，將來要倒地拉稀三十年去。』疏山後來果然如他所說。後來疏山問鏡清（人名，具體含義未知）：『「肯諾不得全」，你作何理解？』鏡清說：『完全歸於肯定和應諾。』疏山說：『「不得全」又該如何理解？』鏡清說：『其中沒有肯定的道路。』疏山說：『這才符合我這個病僧的心意。』

資福廣（人名，具體含義未知）說：香嚴這一抬一放，多麼光彩照人！好是好，可惜沒有用禪僧的拄杖。當時如果用了拄杖，也不用等三十年。雖然如此，我還要問各位，香嚴最後說將來要倒地拉稀三十年，疏山後來果然應驗。這是佛法靈驗，還是另有道理？』良久，於是拍手大笑說：『子期（人名，俞伯牙的知音）死後沒有知己，怎能教伯牙（人名，善於彈琴）斷了琴絃？』

刀不能自己割自己，手指不能自己觸碰自己。鵠是白的，烏鴉是黑的，松樹是直的，荊棘是彎曲的。只要有一點點塵埃帶著影子來，就應該完全拋棄，不留痕跡。肯定不存在，應諾也不成立。一片清凈的光芒射向鬥牛星，天上人間都得到自由。(圓悟勤)

割開肌肉顯出骨頭，去掉肉尋找果核。

【English Translation】 English version Illuminating the cave of pine and vine. Towering bamboos transcend worldly things. Do not compare towering bamboos to tall pines; they cannot match the aged fortitude of tall pines. (Fo Jianqin)

Shushan visited Xiangyan (name, specific meaning unknown). He arrived as Xiangyan was giving a sermon. A monk asked, 'If one does not admire the saints and does not value one's own spirit, what should one do?' Xiangyan said, 'When all machinations cease and a thousand saints are not relied upon.' Shushan made a vomiting sound in the crowd, saying, 'What kind of words are these?' Xiangyan then descended from his seat and called to Shushan, saying, 'My answer to that monk just now must have been incorrect, causing my uncle-master to reprimand me. I wonder where the fault lies?' Shushan said, 'When all machinations cease, there is still something present; when a thousand saints are not relied upon, it is also obtained from people. How can you say there is no fault?' Xiangyan said, 'Please, uncle-master, instruct me.' Shushan said, 'If I am to instruct you, you must first return the respect due to a teacher.' Xiangyan then bowed. Shushan raised the previous question again. Shushan said, 'Why not say "Neither affirming nor denying is complete"?' Xiangyan said, 'What is there to affirm? And to whom does one deny?' Shushan said, '"Affirming" is affirming the thousand saints, and "denying" is denying one's own spirit.' Xiangyan said, 'If you say so, uncle-master, I will go and have diarrhea for thirty years.' Shushan later fulfilled his prediction. Later, Shushan asked Jingqing (name, specific meaning unknown), '"Neither affirming nor denying is complete," how do you understand it?' Jingqing said, 'It completely returns to affirming and denying.' Shushan said, 'How do you understand "not complete"?' Jingqing said, 'There is no path of affirmation within it.' Shushan said, 'That finally satisfies this sick monk's intention.'

Zifu Guang (name, specific meaning unknown) said: 'Xiangyan's lifting and grasping are so radiant! It is good, but it is a pity that he did not use the staff of a Zen monk. If he had used the staff at that time, he would not have had to wait thirty years. Even so, I still want to ask everyone, Xiangyan said at the end that he would have diarrhea for thirty years, and Shushan later fulfilled his prediction. Is this the spiritual efficacy of the Buddha-dharma, or is there another reason?' After a long silence, he clapped his hands and laughed, saying, 'After Ziqi (name, Yu Boya's confidant) died, there was no one who understood him; how could Boya (name, skilled in playing the qin) be taught to break his strings?'

The knife cannot cut itself, the finger cannot touch itself. The swan is white, the crow is black, the pine is straight, the thorn is crooked. As soon as a tiny bit of dust comes with a shadow, it should be completely discarded, leaving no trace. Affirmation does not exist, denial is not established. A pure light shines towards the Dipper and the Ox constellations, and heaven and earth both attain freedom. (Yuanwu Qin)

Cutting the flesh to see the bone, removing the flesh to find the kernel.

。線去絲來。神出鬼沒。未嘗毫髮間。似同水火隔。倒屙三十年。腦門甘著地。始愜病僧意。祇見西行利。珍重平生啟後昆。苦屈之辭吐復吞。(牧雲門)

疏山手握木蛇。有問手中是什麼。師提起曰曹家女。

天目禮云。手中木蛇。是曹家女。美態異常。噁心難御。拈拄杖云。如今變現在南山。倒用橫拈誰敢覷。擲下云。照顧性命。

別面不如花有笑。離情難似竹無心。因人說著曹家女。引得相思病轉深。(慈受深)

老大年來沒道理。木蛇喚作曹家女。若還不遇姓潘郎。大抵無人肯相許。(天愚寶)

疏山問僧甚處來。曰雪峰來。師曰。我已前到時。是事不足。如今足也未。曰如今足也。師曰粥足飯足。僧無對。

一條官路坦然平。無限遊人取次行。莫謂地平無險處。須知平地有深坑。(慈受深)

疏山到夾山。山上堂。師問。承師有言。目前無法。意在目前。如何是非目前法。山曰夜月流暉澄潭無影。師作掀禪床勢。山曰阇黎作么生。師曰目前無法了不可得。山曰大眾看取者一員戰將。

八花毬上繡紅旗。百戰場中赤手提。一自凱歌歸去國。英雄贏得作清時。(無量壽)

靈符匕首暗藏弢。獨入重圍膽氣豪。無奈中軍能殺活。致人謀略總徒勞。(浹水

洽)

疏山因韶國師問。百匝千重是何人境界。師曰左搓芒繩縛鬼子。

百匝千重欲問周。疏山脫體解相酬。當時一眾知誰會。直得江西水逆流。(投子舒)

疏山因靈泉問。枯木生花。始與它合。是者邊句。是那邊句。師曰亦是者邊句。曰如何是那邊句。師曰石牛吐出三春霧。靈雀不棲無影林。

滄海無風波浪平。煙收水色虛含月。寒光一帶望何窮。誰辨箇中龍脫骨。(丹霞淳)

霧鎖云封體浩融。箇中無路若為通。靈泉喝出無私響。檢點將來尚涉功。(伴我侶)

隨州青林三世師虔禪師(洞山價嗣)

凡有新到先令般柴三轉然後參堂。有一僧不遵乃問曰。三轉內即不問。三轉外如何。師曰鐵輪天子寰中旨。僧無對。師打趁出。

大溈秀云。夫欲君臣道合。應須水乳和同。者僧既抗節朝堂。自應喪身失命。當時見道鐵輪天子寰中旨。將坐具便摵。待伊擬議。拂袖出去。豈不尤為峻利。　起予商云。者僧雖有逆捋虎鬚之先鋒。且無倒脫龍鱗之殿後。待道鐵輪天子寰中旨。但向道者老漢項上百二十斤鐵枷甚時卸卻。青林再要如何若何。便與震威一喝而出。可不輝今耀古絕後光前。是則是。還須識取青林始得。　浪平湘云。者僧直入九重城裡。不知王令甚嚴。青林祇解

【現代漢語翻譯】 現代漢語譯本 疏山因韶國師問道：『百匝千重（重重疊疊，形容境界深遠）是何人的境界？』 師父回答說：『左搓芒繩縛鬼子（用左手搓的芒草繩子捆綁鬼怪）。』 投子舒禪師評論道：『百匝千重想要問個究竟，疏山禪師脫體解開了疑問。當時在場的人有誰能領會？簡直使得江西的水都要倒流。』 疏山因靈泉問道：『枯木生花，才與它相合，這是『是者邊句』（肯定的一面），還是『那邊句』（否定的一面）？』 師父回答說：『也是『是者邊句』。』 靈泉又問：『如何是『那邊句』？』 師父回答說：『石牛吐出三春霧（石牛吐出春天瀰漫的霧氣），靈雀不棲無影林（靈雀不棲息于沒有影子的樹林）。』 丹霞淳禪師評論道：『滄海無風波浪平，煙收水色虛含月。寒光一帶望何窮，誰辨箇中龍脫骨（誰能辨別這其中龍蛻下的骨頭）。』 伴我侶禪師評論道：『霧鎖云封，整體浩瀚融合，其中沒有道路，要如何才能通過？靈泉一聲棒喝，發出無私的響聲，仔細檢查起來，仍然有所欠缺。』 隨州青林三世師虔禪師（洞山良價的嗣法弟子） 凡是有新來的僧人，先讓他們搬柴三圈，然後才能參堂。有一個僧人不遵守，於是問道：『搬柴三圈之內，我不問。三圈之外如何？』 師父回答說：『鐵輪天子寰中旨（鐵輪王的旨意遍佈天下）。』 僧人無言以對。師父便打他，將他趕了出去。 大溈秀云禪師評論道：『要使君臣之道相合，就應該像水和乳一樣融合。這個僧人既然敢於抗節于朝堂，自然應該喪身失命。當時見到『鐵輪天子寰中旨』，就應該將坐具摔在地上，等他要議論時，拂袖而去，豈不是更為嚴厲？』 起予商禪師評論道：『這個僧人雖然有逆捋虎鬚的先鋒氣概，卻沒有倒脫龍鱗的殿後手段。等到他說『鐵輪天子寰中旨』，就應該說『這個老漢項上百二十斤的鐵枷什麼時候才能卸掉？』 青林禪師如果再要怎樣怎樣，就應該震威一喝，將他趕出去，豈不是輝耀古今，絕後光前？』 是這樣沒錯，但還必須認識青林禪師才行。 浪平湘云禪師評論道：『這個僧人直接闖入九重城裡，不知道王令森嚴。青林禪師只懂得……』

【English Translation】 English version Shushan asked National Teacher Shao: 'What is the realm of 'hundreds of layers, thousands of folds' (describing a profound and far-reaching state)?' The master replied: 'Twisting a rush rope with the left hand to bind a demon (using a rush rope twisted with the left hand to bind a ghost).' Chan Master Touzi Shu commented: 'Hundreds of layers, thousands of folds, wanting to inquire thoroughly, Chan Master Shushan detachedly resolved the question. Who among those present at the time could comprehend it? It almost made the waters of Jiangxi flow backward.' Shushan asked Lingquan: 'A withered tree blooming, only then does it accord with it. Is this the 'is' side of the phrase (the affirmative aspect), or the 'not' side of the phrase (the negative aspect)?' The master replied: 'It is also the 'is' side of the phrase.' Lingquan then asked: 'What is the 'not' side of the phrase?' The master replied: 'A stone ox spits out the spring mist (a stone ox spits out the pervasive mist of spring), a spiritual bird does not perch in a shadowless forest (a spiritual bird does not perch in a forest without shadows).' Chan Master Danxia Chun commented: 'The vast sea is without wind, the waves are calm, the smoke clears, and the water color faintly contains the moon. The cold light stretches endlessly, who can discern the dragon's shed bones within it (who can discern the dragon's sloughed-off bones within it)?' Chan Master Ban Wo Lu commented: 'Mist locks and clouds seal, the whole is vast and integrated, there is no path within it, how can one pass through? Lingquan's shout emits a selfless sound, examining it carefully, there is still something lacking.' Chan Master Qian of Qinglin, Suizhou, the Third Generation Teacher (a Dharma heir of Dongshan Liangjie) Whenever new monks arrive, they are first made to carry firewood around three times before they can attend the hall. One monk did not comply and asked: 'Within the three rounds of carrying firewood, I will not ask. What about outside the three rounds?' The master replied: 'The Iron Wheel King's decree is throughout the world (the decree of the Iron Wheel King pervades the world).' The monk was speechless. The master then struck him and drove him out. Chan Master Dawei Xiuyun commented: 'To make the way of ruler and minister accord, it should be like water and milk blending together. Since this monk dared to resist in the court, he should naturally lose his life. At the time of seeing 'The Iron Wheel King's decree is throughout the world,' one should have thrown the sitting mat on the ground, and when he was about to discuss it, flicked one's sleeves and left, would that not have been even more severe?' Chan Master Qiyu Shang commented: 'Although this monk had the vanguard spirit of stroking the tiger's whiskers in reverse, he did not have the rearguard means of shedding the dragon's scales upside down. When he said 'The Iron Wheel King's decree is throughout the world,' one should have said 'When will this old man's hundred and twenty pounds of iron shackles be removed from his neck?' If Chan Master Qinglin were to do it again, he should give a thunderous shout and drive him out, would that not illuminate the past and present, surpass the predecessors and enlighten the successors?' That is correct, but one must also recognize Chan Master Qinglin. Chan Master Langping Xiangyun commented: 'This monk directly broke into the ninefold city, not knowing the king's orders were strict. Chan Master Qinglin only knows how to...'

把住封疆。不管盡法無民。且道當時進得甚語便免得者三轉。驀顧左右云。歸堂。

青林初參洞山。山問近離甚處。師曰武陵。曰武陵法道何似此間。師曰胡地冬抽筍。曰別甑炊香飯供養此人。師拂袖便出。山曰此子向後走殺天下人去在。

鼓山永云。恁么抵對滴水難消。因甚別甑炊香飯。莫有知他洞山利害者么。　祖燈紹云。養子之緣理固如是。當時何不喚回痛裁一頓。豈不裕后光前。

青林因僧問學人竟往時如何。師曰。死蛇當大路。勸子莫當頭。曰當頭時如何。師曰喪子命根。曰不當頭時如何。師曰亦無你迴避處。曰正當恁么時如何。師曰失卻也。曰未審向什麼處去。師曰草深無覓處。曰和尚也須堤防始得。師撫掌曰一等是個毒。

博山來云。青林棒喝不施。針錐在舌根上。何曾放過。者僧爛泥中有刺。縱得便宜。不知早八行鋪了也。當時若問博山。但咄云沒處去。看他道個什麼。雖然。在今之日討個師僧也難得。　鼓山賢云。既不許當頭。亦不許𢌞避。暫生擬議便隔千山。教學人畢竟如何行履。虛舟無意浮秋水。㯭柁渾忘渡月明。　珙堂樹云。青林尋常如虎戴角。為甚拶著便向草里輥。然雖如是。一回切磋之槎。要且無宗師牙爪。若是樹上座門下。誰敢。　九逵達云。主賓酬唱貴乎

【現代漢語翻譯】 現代漢語譯本： 把守住自己的疆界。不要管轄那些沒有法度沒有人民的地方。且說當時進獻什麼樣的話語才能免去這三重轉變？青林禪師回頭看看左右，說：『回禪堂。』 青林禪師最初參拜洞山良價禪師（Dongshan Liangjie，唐代禪宗大師）時，洞山禪師問：『你最近從哪裡來？』青林禪師說：『武陵。』洞山禪師說：『武陵的佛法風氣和這裡相比如何？』青林禪師說：『胡地冬天生筍。』洞山禪師說：『另外用甑蒸香米飯來供養這個人。』青林禪師拂袖便走。洞山禪師說：『這小子將來要走遍天下，殺死許多人啊。』 鼓山永云禪師（Gushan Yongyun，禪師名號）說：『這樣應對，即使一滴水也難以消受。』為什麼另外用甑蒸香米飯呢？莫非有人知道洞山禪師的厲害之處嗎？祖燈紹禪師（Zudeng Shao，禪師名號）說：『養育弟子的緣分，道理本來就是這樣。』當時為什麼不叫他回來，狠狠地責罰一頓？豈不是能夠光耀後世，發揚光大？ 青林禪師因為有僧人問：『學人最終往生時會如何？』青林禪師說：『死蛇擋在大路上，勸你不要迎頭而上。』僧人問：『迎頭而上時會如何？』青林禪師說：『喪失性命的根本。』僧人問：『不迎頭而上時會如何？』青林禪師說：『也沒有你迴避的地方。』僧人問：『正在這個時候會如何？』青林禪師說：『失去了。』僧人問：『不知道往什麼地方去了？』青林禪師說：『草深，沒有尋找的地方。』僧人問：『和尚您也需要提防才是。』青林禪師拍手說：『都是一樣的毒。』 博山來禪師（Boshan Lai，禪師名號）說：『青林禪師棒喝都不用，針錐就在舌頭上，何曾放過？』這個僧人在爛泥中有刺，即使佔了便宜，也不知道早就八行鋪開了。當時如果問博山，只會呵斥說：『沒處去。』看他說些什麼。雖然如此，在今天想要找到一個師僧也很難得。鼓山賢禪師（Gushan Xian，禪師名號）說：『既不允許迎頭而上，也不允許迴避。稍微產生想法就隔著千山萬水。教導學人到底該如何行事？空船沒有目的地漂浮在秋水上，忘記了搖櫓劃槳，在明月下渡河。』珙堂樹禪師（Gongtang Shu，禪師名號）說：『青林禪師平常像老虎長了角，為什麼一被逼迫就向草叢裡打滾？』雖然如此，一次切磋的木筏，終究沒有宗師的牙爪。如果是樹上座的門下，誰敢這樣？九逵達禪師（Jiukui Da，禪師名號）說：『主客之間的酬唱貴在……』

【English Translation】 English version: Guard your own territory. Do not govern where there is no law and no people. And say, what kind of words could have been offered at that time to avoid these three transformations? Chan Master Qinglin looked around and said, 'Return to the meditation hall.' When Qinglin Chan Master first visited Dongshan Liangjie (洞山良價, a Chan master of the Tang Dynasty), Dongshan Chan Master asked, 'Where have you come from recently?' Qinglin Chan Master said, 'Wuling.' Dongshan Chan Master said, 'How is the Dharma practice in Wuling compared to here?' Qinglin Chan Master said, 'In the land of the Hu, bamboo shoots emerge in winter.' Dongshan Chan Master said, 'Prepare fragrant rice cooked in a separate steamer to offer to this person.' Qinglin Chan Master flicked his sleeve and left. Dongshan Chan Master said, 'This young man will travel all over the world and kill many people in the future!' Gushan Yongyun Chan Master (鼓山永云, Chan Master's title) said, 'With such a response, even a drop of water is difficult to digest.' Why cook fragrant rice in a separate steamer? Could it be that someone knows the sharpness of Dongshan Chan Master? Zudeng Shao Chan Master (祖燈紹, Chan Master's title) said, 'The affinity for nurturing disciples is inherently like this.' Why didn't you call him back at that time and give him a severe scolding? Wouldn't that have glorified future generations and carried forward the tradition?' Because a monk asked, 'How will a student be at the time of their final rebirth?' Qinglin Chan Master said, 'A dead snake blocks the main road; I advise you not to go head-on.' The monk asked, 'What will happen if I go head-on?' Qinglin Chan Master said, 'You will lose the root of your life.' The monk asked, 'What will happen if I don't go head-on?' Qinglin Chan Master said, 'There is also no place for you to avoid.' The monk asked, 'What will happen at this very moment?' Qinglin Chan Master said, 'It is lost.' The monk asked, 'I don't know where it has gone?' Qinglin Chan Master said, 'The grass is deep; there is no place to find it.' The monk asked, 'The abbot also needs to be careful.' Qinglin Chan Master clapped his hands and said, 'It's all the same poison.' Boshan Lai Chan Master (博山來, Chan Master's title) said, 'Qinglin Chan Master doesn't use shouts or blows; the needle is on his tongue, never letting go.' This monk has thorns in the mud; even if he gains an advantage, he doesn't know that he has already laid out eight rows. If you had asked Boshan at that time, he would have just scolded, 'Nowhere to go.' See what he would say. Even so, it is difficult to find a teacher today. Gushan Xian Chan Master (鼓山賢, Chan Master's title) said, 'Neither allowing head-on confrontation nor allowing avoidance, a slight thought creates a separation of thousands of mountains. How should students ultimately act? An empty boat floats aimlessly on the autumn water, forgetting the oars and rudder, crossing the river under the bright moon.' Gongtang Shu Chan Master (珙堂樹, Chan Master's title) said, 'Qinglin Chan Master is usually like a tiger with horns, why does he roll into the grass when pressed?' Even so, a raft for mutual learning ultimately lacks the teeth and claws of a master. If it were under the seat of Shu, who would dare to do this? Jiukui Da Chan Master (九逵達, Chan Master's title) said, 'The exchange between host and guest values...'

眼目清徹。臨機縱奪妙在如珠輥盤。當時若問寶福。學人慾往時如何。向他道十方無壁落四面亦無門。直饒他口如利劍眼似流星。者一絡索也無處設施。以手抹空云。會么。若向者里會得。敢保他個個徹頭徹尾去也。

長江澄徹印蟾華。滿目清光未是家。借問漁舟何處去。夜深依舊宿蘆花。(丹霞淳)

三老暗轉柁。孤舟夜𢌞頭。蘆花兩岸雪。煙水一江秋。風力扶帆行不棹。笛聲喚月下滄洲。(天童覺)

張顛顛后絕人顛。草聖呼傳醉里仙。斷戟短槍渾不顧。至今紙上起雲煙。(天岸升)

湖南龍牙山居遁證空禪師(洞山價嗣)

初參洞山問如何是祖師西來意。山曰待洞水逆流即向汝道。師悟厥旨。

古源無水月何生。滿岸西流一派分。[葸-十+夕]嶺罷詢熊耳夢。雪庭休話少林春。(投子青)

洞水無緣會逆流。見他苦切故相酬。西來祖意實無意。妄想狂心歇便休。(橫川珙)

龍牙問翠微如何是祖師意。曰與我將禪版來。師遂過禪版。微接得便打。師曰。打即任打。要且無祖師意。又問臨濟。濟曰與我將蒲團來。師乃過蒲團。濟接得便打。師曰。打即任打。要且無祖師意。住後有僧問。和尚行腳時問二尊宿祖師意。未審尊宿還明也未。師曰。明即明也。要且

【現代漢語翻譯】 現代漢語譯本： 眼目清澈明亮。臨機應變，縱擒取捨的妙處就像珠子在盤中滾動一樣圓潤自如。當時如果有人問寶福禪師，『學人想要前往時該如何？』就告訴他，『十方沒有墻壁阻隔，四面也沒有門戶』。即使他口如利劍，眼似流星般銳利，也無法在這種境地中施展任何手段。用手在空中比劃一下，說：『明白了嗎？』如果能在這裡領會，我敢保證他個個都能徹頭徹尾地領悟。

長江澄澈，倒映著月亮的精華，滿眼清光，但這還不是真正的家。請問漁船要到哪裡去？夜深了，依舊停宿在蘆葦花叢中。（丹霞淳）

三老暗中轉動船舵，孤舟在夜裡掉頭。蘆葦花像雪一樣覆蓋兩岸，煙霧籠罩著江水，一片秋色。風力推動船帆，無需劃槳，笛聲在月光下，將人喚醒在滄洲。（天童覺）

張旭（張顛）之後，再沒有人像他那樣癲狂了，草書聖手的名號在醉酒中流傳。折斷的戟，短小的槍，他都毫不在意，直到今天，他的書法作品在紙上仍然能掀起雲煙。（天岸升）

湖南龍牙山居遁證空禪師（洞山良價的嗣法弟子）

最初參訪洞山良價時，問：『如何是祖師西來意？』洞山說：『等待洞水逆流，我就告訴你。』龍牙禪師領悟了其中的旨意。

古源沒有水，月亮從何而生？滿岸西流，分出不同的支派。不要再在[葸-十+夕]嶺詢問熊耳山的夢境，雪庭也不要再談論少林寺的春天。（投子青）

洞水沒有緣由會逆流，看見他如此懇切，所以用這種方式來回應。西來祖師的真意實際上是沒有意，妄想狂心停止了就沒事了。（橫川珙）

龍牙禪師問翠微禪師：『如何是祖師意？』翠微說：『給我拿禪版來。』龍牙禪師於是遞過禪版，翠微接過就打。龍牙禪師說：『打就任你打，但要說的是，這裡沒有祖師意。』又問臨濟禪師，臨濟說：『給我拿蒲團來。』龍牙禪師於是遞過蒲團，臨濟接過就打。龍牙禪師說：『打就任你打，但要說的是，這裡沒有祖師意。』住持寺院后，有僧人問：『和尚您當年行腳時，問兩位尊宿祖師意，不知兩位尊宿是否明白？』龍牙禪師說：『明白是明白了，但要說的是，』

【English Translation】 English version: The eye is clear and bright. The wonder of seizing and releasing opportunities lies in its smoothness and freedom, like a pearl rolling on a plate. If someone were to ask Baofu (name of a Zen master), 'How should a student proceed?' Tell him, 'The ten directions have no walls, and the four sides have no gates.' Even if he has a mouth like a sharp sword and eyes like shooting stars, he will find no way to use them in this situation. Wave your hand in the air and say, 'Do you understand?' If you can understand here, I guarantee that everyone will understand thoroughly from beginning to end.

The Yangtze River is clear, reflecting the essence of the moon, and the eyes are full of clear light, but this is not the true home. May I ask where the fishing boat is going? Deep in the night, it still rests among the reeds. (Danxia Chun)

The three elders secretly turn the rudder, and the lone boat turns its head in the night. Reed flowers cover both banks like snow, and the misty water is full of autumn colors. The wind propels the sail without rowing, and the sound of the flute awakens people under the moon in Cangzhou. (Tiantong Jue)

After Zhang Xu (Zhang Dian), no one is as mad as he was. The name of the sage of cursive script is passed down in drunkenness. He doesn't care about broken halberds and short spears. Even today, his calligraphy still stirs up clouds and smoke on paper. (Tian'an Sheng)

Zen Master Douchong Zhengkong of Longya Mountain in Hunan (Successor of Dongshan Liangjie)

Initially, when visiting Dongshan, he asked, 'What is the meaning of the Patriarch's coming from the West?' Dongshan said, 'When the water of the Dong River flows backward, I will tell you.' The master understood the meaning.

If the ancient source has no water, where does the moon come from? The westward flow divides into different branches along the bank. Stop asking about the dream of Xiong'er Mountain at [葸-十+夕] Ridge, and stop talking about the spring of Shaolin Temple in the snowy courtyard. (Touzi Qing)

The water of the Dong River has no reason to flow backward. Seeing his earnestness, I respond in this way. The true meaning of the Patriarch's coming from the West is actually no meaning. When delusional and wild thoughts cease, everything is fine. (Hengchuan Gong)

Longya asked Cuiwei, 'What is the meaning of the Patriarch?' Cuiwei said, 'Bring me the Zen board.' Longya then handed over the Zen board, and Cuiwei took it and struck him. Longya said, 'Strike as you please, but what I want to say is, there is no Patriarch's meaning here.' He then asked Linji, who said, 'Bring me the futon.' Longya then handed over the futon, and Linji took it and struck him. Longya said, 'Strike as you please, but what I want to say is, there is no Patriarch's meaning here.' After residing in the monastery, a monk asked, 'Venerable, when you traveled around, you asked two venerable masters about the meaning of the Patriarch. I wonder if the two venerable masters understood?' Longya said, 'Understood is understood, but what I want to say is,'

無祖師意。

五祖戒云。祖師土宿臨頭。又云。和尚得與么面長。　石門聰云。龍牙無人拶著猶可。才被個衲子一拶。失卻一隻眼。　翠峰顯云。臨濟翠微祇解放不解收。我當時若作龍牙。待伊索蒲團禪板。拈得劈胸便擲。　溈山喆云。二尊宿可謂本分宗師。龍牙一等是撥草瞻風。與它後人為龜爲鑑。住后道明即明矣。要且無祖師意。瞻前顧後應病與藥則不無龍牙。大溈則不然。待問二尊宿還明也未。劈脊便棒。非惟扶豎二尊宿。亦乃不孤他來問。　昭覺勤云。龍牙參來莽鹵。學處顢頇。雖然顧後瞻前。怎奈藏身露影。既是無祖師意。用明作么。若向者里辨得出。山僧與你拄杖子。若辨不出。和鼻孔一時穿卻。　博山來云。龍牙者漢一副鐵脊樑直硬倒底。打破大唐國討個頭正尾正底漢也難得。　古南門云。三個老漢靴里動指頭。翠峰雖為龍牙出氣。要且祇見錐頭利不見鑿頭方。

□卿不下單于拜。始末惟遵漢帝儀。雪后始知松柏操。事難方見丈夫兒。(佛性泰)

駕與青龍不解騎。人人盡道阿師癡。爛泥中有傷人刺。三度曾施陷虎機。(瞞庵成)

蒲團禪板對龍牙。何事當機不作家。來意成禠明目下。恐將流落在天涯。虛空那掛劍。星漢卻浮槎。不萌草解藏香象。無底籃能貯活蛇。今日江湖

【現代漢語翻譯】 現代漢語譯本 無祖師意。

五祖戒說：『祖師土宿臨頭。』又說：『和尚你為何面色如此不好？』石門聰說：『龍牙無人逼迫尚可，一旦被衲子逼迫，便失去一隻眼。』翠峰顯說：『臨濟和翠微只知道解放，不知道收斂。我當時如果作為龍牙，等他索要蒲團禪板時，拿起就劈胸擲去。』溈山喆說：『兩位尊宿可謂本分宗師。龍牙不過是撥草尋風，給後人作為龜鑑。住持后道明就明白了。但終究沒有祖師的意旨。瞻前顧後，應病與藥，並非沒有龍牙的道理。大溈則不然。等問兩位尊宿是否明白，劈頭就打。不僅扶持了兩位尊宿，也不辜負他來問。』昭覺勤說：『龍牙參禪莽撞，學處糊塗。雖然顧後瞻前，怎奈藏身露影。既然沒有祖師的意旨，用明白做什麼？若能在這裡辨別得出，山僧給你拄杖子。若辨別不出，連鼻孔一起穿透。』博山來說：『龍牙這漢子一副鐵脊樑，直硬到底。打破大唐國，找個頭正尾正的漢子也難得。』古南門說：『三個老漢靴里動指頭。翠峰雖為龍牙出氣，但只見錐頭利，不見鑿頭方。』

『□卿不下單于拜，始末惟遵漢帝儀。雪后始知松柏操，事難方見丈夫兒。』(佛性泰)

『駕與青龍不解騎，人人盡道阿師癡。爛泥中有傷人刺，三度曾施陷虎機。』(瞞庵成)

『蒲團禪板對龍牙，何事當機不作家。來意成禠明目下，恐將流落在天涯。虛空那掛劍，星漢卻浮槎。不萌草解藏香象，無底籃能貯活蛇。今日江湖』

【English Translation】 English version Without the Patriarch's Intent.

Wuzu Jie (Fifth Patriarch Jie) said, 'The Patriarch's Tushita star is upon his head.' He also said, 'Why does the abbot have such a long face?' Shimen Cong (Stone Gate Cong) said, 'It's alright if Longya (Dragon Tooth) is not pressed by anyone. But once pressed by a monk, he loses an eye.' Cuifeng Xian (Emerald Peak Xian) said, 'Linji (Linji) and Cuiwei (Emerald Subtle) only know how to release, not how to收斂. If I were Longya at that time, I would have grabbed the futon and meditation board he asked for and thrown them at his chest.' Weishan Zhe (Mount Wei Zhe) said, 'The two venerable monks can be called masters of their own accord. Longya is merely searching for wind in the grass, serving as a mirror for later generations. After residing here, Daoming (Enlightenment) will understand. But ultimately, he lacks the Patriarch's intent. Looking forward and backward, prescribing medicine according to the illness, it's not that Longya is without reason. But Dawei (Great Wei) is not like that. Waiting to ask the two venerable monks if they understand, he would strike them with a staff. Not only supporting the two venerable monks but also not failing his coming to ask.' Zhaojue Qin (Zhaojue Qin) said, 'Longya's Chan practice is reckless, and his learning is muddled. Although he looks forward and backward, he hides his body and reveals his shadow. Since he lacks the Patriarch's intent, what's the use of understanding? If you can discern it here, this monk will give you a staff. If you can't discern it, I'll pierce your nostrils together.' Boshan Lai (Broad Mountain Lai) said, 'Longya is a man with an iron spine, straight and unyielding to the end. Breaking the Great Tang Dynasty, it's hard to find a man with a head and tail that are both upright.' Gu Nanmen (Ancient South Gate) said, 'Three old men moving their fingers in their boots. Although Cuifeng speaks up for Longya, he only sees the sharpness of the awl point and not the squareness of the chisel head.'

'□Qing does not bow to the Xiongnu, from beginning to end only follows the Han Emperor's etiquette. Only after the snow do we know the integrity of pine and cypress, only in times of difficulty do we see the true man.' (Foxing Tai (Buddha Nature Tai))

'Riding with the Azure Dragon but not knowing how to ride, everyone says the master is foolish. There are thorns that hurt people in the mud, and three times he has set a trap for tigers.' (Man'an Cheng (Concealed Hermitage Cheng))

'Futton and meditation board facing Longya, why not act decisively when the opportunity arises? The intention of coming is revealed clearly before your eyes, fearing that it will drift to the ends of the earth. How can a sword be hung in the void, yet the Milky Way floats like a raft. The unsprouted grass knows how to hide the fragrant elephant, and the bottomless basket can hold a living snake. Today's Jianghu (Rivers and Lakes)'

何障礙。通方津渡有船車。(天童覺)

大智如愚。大巧若拙。渾璞藏山輝自含。荊人抱獻徒遭刖。龍牙老。真奇絕。軟似綿團硬似鐵。也勝當年斷卻舌。(寧遠地)

曾騎鐵馬驟重圍。慣折封侯老將威。無事玉堂花下步。猶懸寶劍在鸞幃。(履純雄)

龍牙頌。天下名山到因腳。辛苦年深與襪著。而今老大不能行。手裡把柄破木杓。

白雲端云。龍牙老人可謂熟處難忘。　徑山杲云。白雲恁么。大似以己方人。妙喜則不然。家貧惟辦素食。事忙不及草書。　天寧琦云。者一個。那一個。和本三人一時放過。是非終日有。不聽自然無。　古南門云。山僧則不然。天下名山在雙腳。辛苦窮途無襪著。而今思憶轉傷神。手裡空空無木杓。既無木杓。將個什麼接待諸人。今日人事煩倦要睡。留與諸人啖啄。

龍牙因僧問二鼠侵藤時如何。師曰須有隱身處始得。曰如何是隱身處。師曰還見儂家么。

寒月依依上遠峰。平湖萬頃練光封。漁歌驚起沙洲鷺。飛入蘆花不見蹤。(丹霞淳)

堂堂成現。密密難見。二鼠雖黠。莫逢其便。藤枝透出未生前。正眼當陽巧回換。龍牙老。機如電。遇賤即貴貴即賤。(圓悟勤)

儂家意興正優遊。月下輕輕放小舟。自去扶桑云外客。至今猶

【現代漢語翻譯】 有何障礙呢？四通八達的渡口有船和車。（天童覺）

真正的大智慧看起來好像愚笨，真正的大技巧看起來好像笨拙。渾然天成的璞玉藏在山中，光輝自然內含。楚國人卞和抱著玉獻給君王，反而遭受斷足的刑罰。龍牙老和尚啊，真是奇特絕妙！柔軟的時候像棉花團，堅硬的時候像鋼鐵。也勝過當年斷舌的下場。（寧遠地）

曾經騎著鐵馬衝破重重包圍，習慣了折服那些被封侯的老將的威風。沒事的時候在玉堂花下散步，寶劍仍然懸掛在臥室的帷帳里。（履純雄）

龍牙頌：天下名山都因為腳的到達而聞名。多年辛苦，鞋襪都穿破了。如今老了，不能行走了，手裡拿著一個破木勺。

白雲端云禪師說：龍牙老人可謂是熟處難忘啊。徑山杲云禪師說：白雲禪師你這樣說，很像是用自己的標準來衡量別人。妙喜禪師則不這樣認為，家貧只能準備素食，事情繁忙來不及寫草書。天寧琦云禪師說：這一個，那一個，和本禪師三個人一時都放過了。是非終日都有，不聽自然就沒有。古南門禪師說：山僧則不這樣認為，天下名山都在雙腳下，辛苦地走在窮途末路上，沒有鞋襪穿。如今思憶起來更加傷神，手裡空空如也，沒有木勺。既然沒有木勺，用什麼來招待各位呢？今天人事煩倦，想要睡覺了，留給各位享用吧。

龍牙和尚因為有僧人問：兩隻老鼠啃咬藤蔓的時候該怎麼辦？龍牙回答說：必須要有藏身的地方才可以。僧人問：什麼是藏身的地方？龍牙回答說：你還看見我的家嗎？

寒冷的月光依依不捨地照耀著遠處的山峰，平靜的湖面像萬頃白絹一樣被月光覆蓋。漁歌驚醒了沙洲上的鷺鳥，飛入蘆葦花中不見蹤影。（丹霞淳）

堂堂正正地呈現，細緻緊密地難以看見。兩隻老鼠雖然狡猾，也難以找到可乘之機。藤蔓的枝條透出未生之前，正眼當下巧妙地迴轉。龍牙老和尚啊，機鋒像閃電一樣。遇到卑賤的就變得尊貴，遇到尊貴的就變得卑賤。（圓悟勤）

我的興致正悠閒自在，在月光下輕輕地劃著小船。獨自前往扶桑（指東方，太陽升起的地方）云外的客人，至今仍然……

【English Translation】 What obstacles are there? The thoroughfare crossing has boats and carriages. (Tiantong Jue)

Great wisdom appears as foolishness, great skill appears as clumsiness. The uncarved jade is hidden in the mountain, its brilliance naturally contained. Bian He (a man who discovered jade) of Chu (an ancient state in China) presented the jade but was punished by having his feet cut off. Old Longya (a Zen master), truly wonderful and unique! Soft like a cotton ball, hard like iron. It's better than having one's tongue cut off back then. (Ningyuan Di)

Once rode an iron horse through heavy encirclement, accustomed to subduing the meritorious generals of old. When there is nothing to do, I stroll under the flowers in the Jade Hall, yet the precious sword still hangs in the bedroom curtains. (Lü Chunxiong)

Ode to Longya: The famous mountains under heaven are reached by foot. Years of hardship have worn out socks. Now that I am old and cannot walk, I hold a broken wooden ladle in my hand.

Baoyun Duanyun said: Old Longya can be said to have difficulty forgetting familiar places. Jingshan Gao said: Baoyun, what you say is like measuring others by yourself. Miaoxi doesn't think so. A poor family can only prepare vegetarian food, and is too busy to write cursive script. Tianning Qi said: This one, that one, and I, Ben, let them all go at once. There is right and wrong every day, but if you don't listen, it will naturally disappear. Gunanmen said: This mountain monk doesn't think so. The famous mountains under heaven are under my feet, and I walk hard on the poor road without socks. Now that I think about it, I am even more saddened, my hands are empty, without a wooden ladle. Since there is no wooden ladle, what will I use to entertain everyone? Today I am tired of human affairs and want to sleep, I'll leave it for everyone to enjoy.

Longya asked a monk, 'What should be done when two rats are gnawing at the vine?' The master said, 'You must have a place to hide.' The monk asked, 'What is a place to hide?' The master said, 'Can you still see my home?'

The cold moon lingers on the distant peaks, the calm lake is sealed with a vast expanse of white silk. The fisherman's song startles the egrets on the sandbar, they fly into the reeds and disappear. (Danxia Chun)

Manifested grandly, difficult to see closely. Although the two rats are cunning, they cannot find an opportunity. The branches of the vine emerge before they are born, the true eye skillfully turns in the present moment. Old Longya, his wit is like lightning. Meeting the lowly becomes noble, meeting the noble becomes lowly. (Yuanwu Qin)

My mood is leisurely and carefree, gently rowing a small boat under the moonlight. Going alone to the guest beyond the clouds of Fusang (ancient name for Japan, literally 'the mulberry tree where the sun rises'), still...

未轉山頭。(林皋豫)

龍牙頌。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。

神鼎諲別云。學道如鉆火。逢煙便可休。莫待金星現。燒腳又燒頭。　翠巖真云。若論頓也龍牙猶在半途。若論漸也神鼎正欠悟在。畢竟如何。今年多落葉。幾度掃歸家。

龍牙因韶國師問。天不能蓋地不能載時如何。師曰道者合如是。累經十七次問。師曰若為你說爾後罵我去在。韶后住通玄。峰因澡浴次忽省前話。具威儀望師禮拜曰。當時若與我說破。我今日定罵它。

旭峰焯云。人人頂天立地。因甚者僧天地不能蓋載。咦。禍福無門為人自招。

大海中心泛鐵船。隨波逐浪浪滔天。順風到岸無人識。江北從來使鐵錢。(東谷光)

龍牙因僧問古人得個什麼便休去。師曰如賊入空室。

孤松野鶴叫衡門。雪滿寒林入夜聞。祇個生涯無所有。不妨巖下有溪云。(枯木成)

如賊入空室。二五成一十。笤帚患頭風。秤錘頻發咳。咄。急急如律令敕。(天根本)

龍牙因僧問十二時中如何著力。師曰如無手人行拳。

云居齊云。好言語。且作么生會。嘗問一僧。他道無手底人何更行得拳也。及問伊佛法。伊便休去。將知露布說得無用處。不如仔細體取古人意好。　大

【現代漢語翻譯】 未轉山頭。(林皋豫)

龍牙頌。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。

神鼎諲別云。學道如鉆火。逢煙便可休。莫待金星現。燒腳又燒頭。 翠巖真云。若論頓也龍牙猶在半途。若論漸也神鼎正欠悟在。畢竟如何。今年多落葉。幾度掃歸家。

龍牙因韶國師問。天不能蓋地不能載時如何。師曰道者合如是。累經十七次問。師曰若為你說爾後罵我去在。韶后住通玄。峰因澡浴次忽省前話。具威儀望師禮拜曰。當時若與我說破。我今日定罵它。

旭峰焯云。人人頂天立地。因甚者僧天地不能蓋載。咦。禍福無門為人自招。

大海中心泛鐵船。隨波逐浪浪滔天。順風到岸無人識。江北從來使鐵錢。(東谷光)

龍牙因僧問古人得個什麼便休去。師曰如賊入空室。

孤松野鶴叫衡門。雪滿寒林入夜聞。祇個生涯無所有。不妨巖下有溪云。(枯木成)

如賊入空室。二五成一十。笤帚患頭風。秤錘頻發咳。咄。急急如律令敕。(天根本)

龍牙因僧問十二時中如何著力。師曰如無手人行拳。

云居齊云。好言語。且作么生會。嘗問一僧。他道無手底人何更行得拳也。及問伊佛法。伊便休去。將知露布說得無用處。不如仔細體取古人意好。 大

【English Translation】 Not yet turning the mountain peak. (Lin Gaoyu)

Longya's (name of a Buddhist monk) verse: Studying the Dao (the Way) is like drilling for fire. Don't stop when you encounter smoke. Wait until the golden star appears, then returning home is truly reaching the end.

Shen Dingyin (name of a Buddhist monk) says goodbye to the clouds: Studying the Dao (the Way) is like drilling for fire. Stop when you encounter smoke. Don't wait for the golden star to appear, or you'll burn your feet and your head. Cuiyan Zhen (name of a Buddhist monk) says: If discussing sudden enlightenment, Longya (name of a Buddhist monk) is still halfway there. If discussing gradual enlightenment, Shen Ding (name of a Buddhist monk) is still lacking in understanding. Ultimately, what is it like? This year, many leaves fall, how many times swept back home?

Longya (name of a Buddhist monk) asked National Teacher Shao (name of a Buddhist monk): If heaven cannot cover and earth cannot carry, what then? The teacher said: A follower of the Dao (the Way) should be like this. After being asked seventeen times, the teacher said: If I explain it to you, you will then scold me. Shao (name of a Buddhist monk) later resided at Tongxuan (name of a place). Feng (name of a Buddhist monk), while bathing, suddenly understood the previous words. With proper demeanor, he bowed to the teacher and said: If you had explained it to me then, I would definitely scold it today.

Xufeng Zhuo (name of a Buddhist monk) says: Everyone stands upright between heaven and earth. Why is it that this monk cannot be covered or carried by heaven and earth? Alas! Misfortune and fortune have no gate; people bring them upon themselves.

A iron boat floats in the center of the great sea, following the waves, the waves are monstrous. Reaching the shore smoothly, no one recognizes it. North of the river has always used iron coins. (Dongguang)

Longya (name of a Buddhist monk) asked a monk: What did the ancients gain that they then ceased their efforts? The teacher said: Like a thief entering an empty room.

A solitary pine and a wild crane call at the humble gate. Snow fills the cold forest, heard at night. This life is without possessions. It doesn't matter if there are stream clouds below the cliff. (Kumu Cheng)

Like a thief entering an empty room. Two fives make ten. The broom suffers from headaches. The scale weight frequently coughs. Heave-ho! Hurry, hurry, as decreed by the law! (Tian Genben)

Longya (name of a Buddhist monk) asked a monk: How to exert effort in the twelve periods of the day? The teacher said: Like a person without hands practicing boxing.

Yunju Qi (name of a Buddhist monk) says: Good words. But how to understand them? Once asked a monk, he said, 'How can a person without hands practice boxing?' When asked about the Buddha Dharma, he then stopped. Knowing that public announcements are useless, it is better to carefully understand the meaning of the ancients. Great

溈秀云。是則是。又教人入陰界作活計。十二時中如何用力。如有手人行拳。又且如何。

如無手人慾行拳。誰敢當頭輒向前。二六時中常如此。不須更問祖師禪。(本覺一)

龍牙因僧問師子返躑時如何。師曰返躑且止。你道還怕文殊么。曰非但文殊佛亦不怕。師曰怎奈被文殊騎何。曰文殊騎者不是師子。師曰返躑事作么生。曰應用無虧。師曰。正是文殊騎者。返躑事作么生。僧無語。

眾獸之中獅子兒。善能哮吼震全威。縱橫妙用能返躑。怎奈文殊坐著伊。于闐國王牽不住。善財童子卻生疑。將謂世界無過者。也被六塵吞著時。(智門寬)

龍牙因僧問如何是祖師西來意。師曰待石烏龜解語即向汝道。曰石烏龜語也。師曰向汝道什麼。

天童覺云。一句子仰之彌高。一句子鉆之彌堅。一句子瞻之在前。一句子忽焉在後。還辨得么。赤心片片少人知。覿面堆堆睹者稀。

石龜無語是知音。無耳髑髏深夜聽。天曉便藏無影樹。太陽遍照不能尋。(投子青)

烏龜誰道不能言。妙語瑯瑯祇自宣。說盡西來祖師意。知音不遇也徒然。(本覺一)

越州乾峰禪師(洞山價嗣)

上堂。舉一不得舉二。放過一著。落在第二。雲門出衆曰。昨日有人從天臺來。卻往徑山

【現代漢語翻譯】 現代漢語譯本 溈山靈佑禪師問秀云：『是這樣嗎？又教人進入陰界做活計，十二時辰中如何用力？如有手的人行拳，又該如何？』

本覺禪師說：『如果無手的人想要行拳，誰敢當頭阻攔上前？一天到晚常常如此，不需要再問什麼是祖師禪。』（本覺一）

龍牙禪師因為有僧人問：『師子（獅子）返躑（跳躍，翻身）時如何？』 龍牙禪師說：『返躑且停止，你說還怕文殊（文殊菩薩）嗎？』 僧人說：『非但文殊，佛也不怕。』 龍牙禪師說：『怎奈被文殊騎著呢？』 僧人說：『文殊騎著的不是師子。』 龍牙禪師說：『返躑這件事怎麼做？』 僧人說：『應用沒有虧缺。』 龍牙禪師說：『正是文殊騎著，返躑這件事怎麼做？』 僧人無語。

智門寬禪師說：『眾獸之中獅子兒，善於哮吼震懾全威。縱橫妙用能返躑，怎奈文殊坐著它。于闐國王牽不住，善財童子卻生疑。將謂世界無過者，也被六塵吞噬時。』（智門寬）

龍牙禪師因為有僧人問：『如何是祖師西來意？』 龍牙禪師說：『待石烏龜解語即向汝道。』 僧人說：『石烏龜語也。』 龍牙禪師說：『向汝道什麼？』

天童覺禪師說：『一句話，仰望它，越發覺得高；一句話，鉆研它，越發覺得堅；一句話，瞻仰它，就在眼前；一句話，忽然又在身後。還辨別得了嗎？赤誠的心意很少人知道，面對面堆積著，看見的人稀少。』

投子青禪師說：『石龜無語是知音，無耳髑髏深夜聽。天曉便藏無影樹，太陽遍照不能尋。』（投子青）

本覺禪師說：『烏龜誰說不能言，妙語瑯瑯祇自宣。說盡西來祖師意，知音不遇也徒然。』（本覺一）

越州乾峰禪師（洞山價嗣）

上堂。舉一不得舉二，放過一著，落在第二。雲門禪師從大眾中走出說：『昨日有人從天臺（天臺山）來，卻往徑山（徑山寺）。』

【English Translation】 English version Weishan Lingyou asked Xiuyun: 'Is that so? And also teaching people to enter the realm of Yin to make a living, how to exert effort in the twelve periods of the day? If a person with hands practices boxing, what should be done?'

Benjue said: 'If a person without hands wants to practice boxing, who dares to block and step forward? It is always like this throughout the day, no need to ask what is the Chan of the Patriarchs.' (Benjue Yi)

Longya asked a monk: 'What is it like when the lion (Shizi) returns and leaps (fanzhi)?' The master said: 'Stop the returning and leaping. Are you still afraid of Manjusri (Wenshu, Manjusri Bodhisattva)?' The monk said: 'Not only Manjusri, but also the Buddha is not afraid.' The master said: 'What about being ridden by Manjusri?' The monk said: 'The one ridden by Manjusri is not a lion.' The master said: 'How is the matter of returning and leaping done?' The monk said: 'The application is without deficiency.' The master said: 'Precisely because Manjusri is riding, how is the matter of returning and leaping done?' The monk was speechless.

Zhimen Kuan said: 'Among all beasts, the lion cub is good at roaring and shaking with full power. The wonderful application of traversing and leaping, but what to do when Manjusri sits on it. The King of Khotan cannot hold it, but Sudhana (Shancai Tongzi) doubts. Thinking there is nothing surpassing in the world, but also swallowed by the six dusts.' (Zhimen Kuan)

Longya asked a monk: 'What is the meaning of the Patriarch's coming from the West?' Longya said: 'When the stone turtle can speak, I will tell you.' The monk said: 'The stone turtle speaks.' Longya said: 'What does it tell you?'

Tiantong Jue said: 'One sentence, the more you look up to it, the higher it seems; one sentence, the more you delve into it, the more solid it seems; one sentence, the more you look up to it, the more it seems to be in front; one sentence, suddenly it is behind. Can you still distinguish it? Few people know the sincere heart, and few see it piled up face to face.'

Touzi Qing said: 'The silent stone turtle is a confidant, the earless skull listens in the deep night. At dawn, it hides in the shadowless tree, and the sun cannot find it even when it shines everywhere.' (Touzi Qing)

Benjue said: 'Who says the turtle cannot speak, wonderful words are spoken by itself. Speaking all the meaning of the Patriarch's coming from the West, it is in vain if a confidant is not met.' (Benjue Yi)

Zen Master Qianfeng of Yuezhou (Successor of Dongshan Jia)

Entering the hall. If you raise one, you cannot raise two; if you let go of one move, you fall into the second. Yunmen came out of the crowd and said: 'Yesterday someone came from Tiantai (Mount Tiantai), but went to Jingshan (Jingshan Temple).'

去。師曰典座來日不得普請。

瑯玡覺云。路遙知馬力。歲久見人心。　溈山喆云。乾峰善唱。雲門善拍。唱拍相隨。風清古格。還有知音者么。一堂風冷淡。千古意分明。　翠峰顯云。雲門祇解一手抬。不解一手搦。還有共相著力者么。試露爪牙看。　云居元云。乾峰夢裡閤眼跳黃河。覺來身在床上。雲門醉后扶人倒上樹。醒來祇在座中。二人打作一團。至今分疏不下。若人知得落處。許你解空第一。　育王璉云。舉一黑如漆。舉二全不是。且道作么生。良久云。城東打鼓城西響。園內花開園外香。　護國元云。道頭知尾。告往知來。若非彼此共知。又安能曏者里共出一隻手。是即是。爭奈猶欠一著在。　徑山杲云。乾峰洗面摸著鼻。雲門吃飯咬著砂。二人驀地相逢著。元來卻是舊冤家。雖然如是。祇許老胡知。不許老胡會。又云。彼此揚家醜。賴遇無旁觀者。　育王光云。眼親手便。彼此作家。檢點將來。猶欠一著。鴻福即不然。舉一不得舉二。放過一著。落在第二。忽有人出。劈脊便打。何故。擊碎髑髏訊息盡。從教大地黑漫漫。　天童覺云。坐斷十方。千差路絕。放開一線。萬派朝宗。二尊宿開拓家風。方見衲僧去就。還端的么。太平天子寰中旨。汗血將軍塞外心。　古南門云。雲門祇解步步登高。不

【現代漢語翻譯】 現代漢語譯本： 去。師父說：『典座（負責寺院廚房事務的僧人）明天不用參加普請（集體勞作）。』

瑯玡覺（禪師名）說：『路途遙遠才能知道馬的力氣，時間長久才能看清人的內心。』 溈山喆（禪師名）說：『乾峰（禪師名）善於唱，雲門（禪師名）善於打拍子。唱和拍子互相配合，風清氣正，古風高格。還有知音的人嗎？』（停頓）『一堂之內風氣冷淡，千古之意卻很分明。』 翠峰顯（禪師名）說：『雲門（禪師名）只懂得一手抬起，不懂得一手按下。還有共同出力的人嗎？』（停頓）『試試露出爪牙看看。』 云居元（禪師名）說：『乾峰（禪師名）在夢裡閉著眼睛跳黃河，醒來卻發現身在床上。雲門（禪師名）醉酒後扶人卻把人推倒在樹上，醒來卻仍然坐在座位中。』（停頓）『兩人打成一團，至今也分辯不清楚。如果有人知道落腳之處，就允許你成為解空第一人。』 育王璉（禪師名）說：『舉出一個，黑得像漆一樣；舉出兩個，就完全不是了。』（停頓）『那麼該怎麼做呢？』（良久）說：『城東打鼓，城西響；園內花開，園外香。』 護國元（禪師名）說：『知道開頭就知結尾，告知過去就知道未來。如果不是彼此共同知曉，又怎麼能在這裡共同伸出一隻手呢？』（停頓）『是，確實是這樣，但終究還欠缺一著。』 徑山杲（禪師名）說：『乾峰（禪師名）洗臉時摸到了鼻子，雲門（禪師名）吃飯時咬到了沙子。』（停頓）『兩人突然相遇，原來卻是舊時的冤家。』（停頓）『雖然如此，只允許老胡（指達摩祖師）知道，不允許老胡領會。』又說：『彼此揭露家醜，幸好沒有旁觀者。』 育王光（禪師名）說：『眼到手到，彼此都是行家。』（停頓）『檢查起來，仍然欠缺一著。』（停頓）『鴻福（禪師名）卻不是這樣，舉出一個就不能舉出兩個，放過一著，就落在了第二著。』（停頓）『如果有人出來，劈頭蓋臉就打。』（停頓）『為什麼？擊碎髑髏（頭骨），訊息就完全消失了，任憑大地一片黑暗。』 天童覺（禪師名）說：『坐斷十方（指超越一切），千差萬別的道路都斷絕了；放開一線（指開啟方便之門），萬千支流都朝著宗源匯聚。』（停頓）『這兩位尊宿（指乾峰和雲門）開創家風，才顯出衲僧（指僧人）的去就。』（停頓）『還明白了嗎？太平天子有寰宇一統的旨意，汗血將軍有徵戰塞外的雄心。』 古南門（禪師名）說：『雲門（禪師名）只懂得步步登高，不』

【English Translation】 English version: Gone. The master said: 'The Tenzo (the monk in charge of the monastery's kitchen) does not need to participate in the general labor tomorrow.'

Langya Jue (Zen master's name) said: 'A long road tests a horse's strength; time reveals a person's heart.' Weishan Zhe (Zen master's name) said: 'Qianfeng (Zen master's name) is good at singing; Yunmen (Zen master's name) is good at clapping. Singing and clapping accompany each other; the wind is clear and the style is ancient. Are there any connoisseurs?' (Pause) 'The atmosphere in the hall is cold, but the meaning of the ages is clear.' Cuifeng Xian (Zen master's name) said: 'Yunmen (Zen master's name) only knows how to raise one hand, not how to press down with one hand. Are there any who will work together?' (Pause) 'Try showing your claws and teeth.' Yunjü Yuan (Zen master's name) said: 'Qianfeng (Zen master's name) jumped into the Yellow River with his eyes closed in a dream, but woke up in bed. Yunmen (Zen master's name) helped someone while drunk but pushed them onto a tree, but woke up still sitting in his seat.' (Pause) 'The two are fighting in a團, and still cannot be distinguished. If someone knows where to land, they will be allowed to be the first in understanding emptiness.' Yu Wang Lian (Zen master's name) said: 'Raise one, and it's as black as lacquer; raise two, and it's completely wrong.' (Pause) 'So what should be done?' (After a long pause) He said: 'The drums beat in the east of the city, and the west of the city hears them; the flowers bloom in the garden, and the fragrance spreads outside the garden.' Huguoyuan (Zen master's name) said: 'Knowing the beginning knows the end, telling the past knows the future. If it were not for mutual understanding, how could we jointly extend a hand here?' (Pause) 'Yes, it is indeed so, but ultimately one move is still lacking.' Jingshan Gao (Zen master's name) said: 'Qianfeng (Zen master's name) touched his nose while washing his face, and Yunmen (Zen master's name) bit into sand while eating.' (Pause) 'The two suddenly met, and it turned out they were old enemies.' (Pause) 'Even so, only Old Hu (referring to Bodhidharma) is allowed to know, and Old Hu is not allowed to understand.' He also said: 'They expose each other's family scandals, fortunately there are no onlookers.' Yu Wang Guang (Zen master's name) said: 'The eye and hand are close, and both are experts.' (Pause) 'Upon inspection, one move is still lacking.' (Pause) 'Hongfu (Zen master's name) is not like this, raising one cannot raise two, letting go of one move falls into the second move.' (Pause) 'If someone comes out, hit them head-on.' (Pause) 'Why? Shatter the skull, and the news will completely disappear, letting the earth be completely dark.' Tiantong Jue (Zen master's name) said: 'Sitting and cutting off the ten directions (referring to transcending everything), the roads of thousands of differences are cut off; opening a line (referring to opening the door of convenience), thousands of streams converge towards the source.' (Pause) 'These two venerable ones (referring to Qianfeng and Yunmen) created a family style, which shows the going and coming of the衲僧 (referring to monks).' (Pause) 'Do you understand? The Taiping Emperor has the decree of unifying the universe, and the Hanxue General has the ambition to conquer the frontier.' Gu Nanmen (Zen master's name) said: 'Yunmen (Zen master's name) only knows how to climb higher step by step, not'

解從空放下。拈拄杖云。古南亦乃放過。且任此話大行。　理安珍云。一人向孤峰頂上捷蝦。一人在大洋海底搏兔。直饒好手相呈。也是泥里洗土。理安今日總不放過。普請般柴三轉。且道與古人相去多少。揮拂子云。鐵輪天子寰中敕。帝釋宮中放赦書。　綠雨蕉云。乾峰雲門不得放過。理安和尚放過不得。今日東山一齊放過去也。擲拄杖云。三十年後。

聲前一句口如眉。佛祖從來總不知。昨夜崑崙閑說夢。黑頭生得白頭兒。(丹霞淳)

春蘭與秋菊。一一各當時。底處無回互。怨誰分髓皮。風來烏已覺。露重鶴先知。為問何能爾。渠儂初不知。(圓悟勤)

煮海成鹽終有味。敲空作響本無聲。崑崙撞著波斯子。把手相將海底行。(慈受深)

高樓美女一雙雙。各向瓊牕坐玉床。繡出鴛鴦呈似了。金針深插錦香囊。(佛性泰)

波斯捧出海南香。白眼崑崙與論量。賈客不諳彈舌語。祇看兩個鼻頭長。(佛智裕)

柴門雖設未嘗關。閑看幽禽自往還。本欲逃名山裡住。住山名反出人間。(久默音)

乾峰上堂。法身有三種病二種光。須是一一透得。始解歸家穩坐。須知更有向上一竅在。雲門出曰。庵內人為什麼不知庵外事。師呵呵大笑。門曰猶是學人疑處。師曰子是甚麼

【現代漢語翻譯】 現代漢語譯本 解脫一切之後。（說完）拿起拄杖說：『古南也放過了。且讓這句話廣為流傳。』 理安珍說：『一人在孤峰頂上捕捉蝦，一人在大洋海底捕捉兔子。縱然是好手互相展示本領，也只是在泥里洗土。』理安今天全部不放過。請大家搬柴三圈。且說與古人相差多少？揮動拂塵說：『鐵輪天子在寰宇中頒佈敕令，帝釋宮中發佈赦書。』 綠雨蕉說：『乾峰、雲門都不能放過，理安和尚放過也不行。今天東山一齊放過去了。』擲下拄杖說：『三十年後。』

『聲前一句口如眉，佛祖從來總不知。昨夜崑崙閑說夢，黑頭生得白頭兒。』（丹霞淳）

『春蘭與秋菊，一一各當時。底處無回互，怨誰分髓皮。風來烏已覺，露重鶴先知。為問何能爾，渠儂初不知。』（圓悟勤）

『煮海成鹽終有味，敲空作響本無聲。崑崙撞著波斯子，把手相將海底行。』（慈受深）

『高樓美女一雙雙，各向瓊牕坐玉床。繡出鴛鴦呈似了，金針深插錦香囊。』（佛性泰）

『波斯捧出海南香，白眼崑崙與論量。賈客不諳彈舌語，祇看兩個鼻頭長。』（佛智裕）

『柴門雖設未嘗關，閑看幽禽自往還。本欲逃名山裡住，住山名反出人間。』（久默音）

乾峰上堂說法，說：『法身有三種病，兩種光。必須一一透徹理解，才能安穩地回到家。須知還有向上的一竅。』雲門（Yunmen，禪宗大師）出來說：『庵內人為什麼不知道庵外事？』乾峰（Qianfeng，禪宗大師）呵呵大笑。雲門說：『這還是學人疑惑的地方。』乾峰問：『你是什麼？』

【English Translation】 English version Having released everything from emptiness, (he) picked up his staff and said, 'Gu Nan (a Zen master) also let it go. Let this saying spread widely.' Li Anzhen (a Zen master) said, 'One person catches shrimp on the top of a solitary peak, and another catches rabbits at the bottom of the ocean. Even if skilled hands present their abilities, it is like washing dirt in mud.' Li An today will not let any of it go. Please carry firewood around three times. And tell me, how much difference is there between us and the ancients? Waving the whisk, he said, 'The Iron Wheel Emperor issues edicts throughout the universe, and the palace of Emperor Shitian (Indra) releases amnesties.' Lvyu Jiao (a Zen master) said, 'Qianfeng (a Zen master) and Yunmen (a Zen master) cannot be let go, and the monk Li An cannot let go either. Today, Dongshan (a Zen master) lets it all go together.' Throwing down the staff, he said, 'Thirty years later.'

'The phrase before sound is like a mouth without eyebrows, Buddhas and ancestors have never known it. Last night, Kunlun (mythical mountain) idly spoke of dreams, a black head gave birth to a white head.' (Danxia Chun)

'Spring orchids and autumn chrysanthemums, each is appropriate for its time. Where is there no reciprocity? Who is to blame for dividing marrow and skin? When the wind comes, the crow is already aware; when the dew is heavy, the crane knows first. Asking why they are able to do this, they initially do not know.' (Yuanwu Qin)

'Boiling the sea to make salt eventually has flavor, striking emptiness to make sound is inherently silent. Kunlun (mythical mountain) bumps into a Persian, they hold hands and walk together to the bottom of the sea.' (Cishou Shen)

'Beautiful women in high buildings, a pair of pairs, each sitting on a jade bed facing a jeweled window. The embroidered mandarin ducks are presented, and the golden needle is deeply inserted into the brocade sachet.' (Foxing Tai)

'A Persian presents Hainan incense, a white-eyed Kunlun (mythical mountain) discusses and measures it. The merchant does not understand the clicking language, he only looks at their long noses.' (Fozhi Yu)

'Although the brushwood gate is set up, it is never closed, idly watching the secluded birds come and go freely. Originally wanting to escape fame and live in the mountains, living in the mountains, fame instead emerges in the human world.' (Jiumo Yin)

Qianfeng (a Zen master) ascended the hall to preach, saying, 'The Dharmakaya (Dharma body) has three kinds of illnesses and two kinds of light. One must thoroughly understand each one in order to return home and sit securely. Know that there is still an upward aperture.' Yunmen (a Zen master) came out and said, 'Why do the people inside the hermitage not know the affairs outside the hermitage?' Qianfeng laughed heartily. Yunmen said, 'This is still where students are in doubt.' Qianfeng asked, 'What are you?'

心行。曰也要和尚相委。師曰直須與么始解穩坐。門應諾諾。

翠峰顯云。若明得褒貶句。未必善因而招惡果。　溈山果云。乾峰平地生堆。韶陽因風起浪。然雖合水和泥。千古叢林榜㨾。既是合水和泥。為甚是叢林榜㨾。不入洪波里。爭見弄潮人。　天童覺云。坐著病在膏肓。用著光不透脫。直饒縱橫十字圓轉千機。也未知有向上一竅在。還得穩坐地么。到頭霜夜月。任運落前溪。

鋪主將鍮試買人。謂言難有此金真。買人拂袖先行去。滿面慚惶不敢瞋。(白雲端)

動弦別曲。問一知十。手搦手抬。以膠投漆。庵內不見庵外。無孔鐵錘不會。人生相識貴知音。水入水兮金博金。(昭覺勤)

垂鉤四海釣獰龍。格外玄談知己從。相見披衫帶席帽。不妨把手上高峰。(佛性泰)

庵內不知庵外事。鐵額銅頭不相似。定花板上打鞦韆。猛虎舌頭書卍字。(瞎堂遠)

春風有主回金谷。雪夜何人到剡溪。不是知音無覓處。男兒爭肯受提𢹂。(幻寄庭)

乾峰因雲門到曰請和尚答話。師曰到老僧也未。曰恁么則某甲在遲也。師曰恁么那恁么那。曰將謂猴白更有猴黑。

報恩秀云。雲門晴空激電。乾峰旱地奔雷。及乎雙放雙收。雖作家衲僧難為摸索。　博山來云。非常之問

【現代漢語翻譯】 現代漢語譯本：

『心行。』（指內心的活動和行為）有人說：『也要和尚（指禪師）相委。』（也要和禪師相互信任和理解）師（禪師）說：『直須與么（必須這樣）始解穩坐。』（才能真正理解什麼是穩坐）門（弟子）應諾諾。（連連答應） 翠峰顯云：『若明得褒貶句，未必善因而招惡果。』（如果能明白褒貶的真正含義，即使是好的行為也未必會招來壞的結果。）溈山果云：『乾峰平地生堆，韶陽因風起浪。』（乾峰喜歡無中生有，韶陽喜歡借題發揮。）『然雖合水和泥，千古叢林榜㨾。』（即使是像和水和泥一樣平常的事情，也能成為叢林中的典範。）『既是合水和泥，為甚是叢林榜㨾？』（既然是和水和泥，為什麼又能成為叢林典範呢？）『不入洪波里，爭見弄潮人。』（不進入大浪之中，怎麼能見到弄潮的人呢？）天童覺云：『坐著病在膏肓，用著光不透脫。』（如果執著于坐禪，就像病入膏肓，如果執著于運用，就像光芒無法穿透。）『直饒縱橫十字圓轉千機，也未知有向上一竅在。』（即使能夠縱橫交錯，圓轉自如，也未必知道還有更上一層的東西。）『還得穩坐地么？到頭霜夜月，任運落前溪。』（還能穩坐嗎？最終就像霜夜的月亮，自然地落在前面的溪流中。） 鋪主將鍮（一種金屬，類似黃銅）試買人，謂言難有此金真。（店舖老闆用黃銅來試探買家，說很難有這麼純正的黃金。）買人拂袖先行去，滿面慚惶不敢瞋。（買家一聽，拂袖而去，老闆滿面羞愧，不敢生氣。）（白雲端） 動弦別曲，問一知十。（撥動琴絃，演奏不同的曲子，問一件事，就能明白十件事。）手搦手抬，以膠投漆。（手把手地教，像用膠水粘在漆器上一樣緊密。）庵內不見庵外，無孔鐵錘不會。（在庵內看不到庵外的事情，沒有孔的鐵錘無法使用。）人生相識貴知音，水入水兮金博金。（人生相識貴在知音，就像水融入水中，金子提煉金子。）（昭覺勤） 垂鉤四海釣獰龍，格外玄談知己從。（放下魚鉤在四海釣蛟龍，高深的玄談只有知己才能理解。）相見披衫帶席帽，不妨把手上高峰。（相見時穿著隨意的衣服，戴著簡樸的帽子，不妨手拉著手一起登上高峰。）（佛性泰） 庵內不知庵外事，鐵額銅頭不相似。（在庵內不知道庵外的事情，鐵額頭和銅頭不一樣。）定花板上打鞦韆，猛虎舌頭書卍字。（在固定的花板上盪鞦韆，在猛虎的舌頭上書寫卍字。）（瞎堂遠） 春風有主回金谷，雪夜何人到剡溪。（春風吹拂，金谷園又恢復了生機，雪夜裡有誰來到了剡溪？）不是知音無覓（此處原文有誤字）, 兒爭肯受提𢹂。（如果不是知音，就不會來尋找，又怎麼肯接受提攜呢？）（幻寄庭） 乾峰因雲門到曰：『請和尚答話。』（乾峰因為雲門來訪，說：『請和尚回答我的問題。』）師（雲門）曰：『到老僧也未？』（雲門說：『你到我這裡了嗎？』）曰：『恁么則某甲在遲也。』（乾峰說：『這麼說，我來晚了。』）師曰：『恁么那恁么那。』（雲門說：『是這樣嗎？是這樣嗎？』）曰：『將謂猴白更有猴黑。』（乾峰說：『我以為猴子有白的，還有更黑的。』） 報恩秀云：『雲門晴空激電，乾峰旱地奔雷。』（雲門像晴空中突然閃電，乾峰像旱地上突然打雷。）『及乎雙放雙收，雖作家衲僧難為摸索。』（等到兩者一放一收，即使是精通的僧人也難以捉摸。）博山來云：『非常之問』（不同尋常的提問）

【English Translation】 English version:

『Mind activity.』 Someone said, 『Also need the monk (referring to the Zen master) to trust each other.』 The master (Zen master) said, 『Must be like this to truly understand what it means to sit steadily.』 The disciple responded with 『Yes, yes.』 Cui Feng Xian said, 『If one understands the meaning of praise and blame, good deeds may not necessarily lead to bad consequences.』 Gui Shan Guo said, 『Qian Feng creates mounds on flat ground, Shao Yang stirs up waves with the wind.』 『Even though it's like mixing water and mud, it can still be a model for monasteries throughout the ages.』 『Since it's like mixing water and mud, why is it a model for monasteries?』 『If you don't enter the great waves, how can you see the tide riders?』 Tian Tong Jue said, 『Sitting in meditation is like a disease that has penetrated deep into the marrow, using it is like light that cannot penetrate through.』 『Even if you can move freely in all directions, you may not know that there is a higher level.』 『Can you still sit steadily? In the end, like the moon on a frosty night, it naturally falls into the stream in front.』 The shop owner uses 『鍮』 (a metal similar to brass) to test the buyer, saying it's hard to find such pure gold. The buyer, upon hearing this, flicks his sleeves and leaves, the shop owner's face filled with shame and不敢瞋 (daring not to be angry). (Bai Yun Duan) 『Move the strings to play different tunes, understand ten things from one question.』 『Hand in hand teaching, like applying glue to lacquer.』 『Inside the hermitage, one cannot see outside, a hammer without a hole cannot be used.』 『In life, it is valuable to find a kindred spirit, like water merging into water, gold refining gold.』 (Zhao Jue Qin) 『Cast a hook in the four seas to fish for fierce dragons, profound discussions are only understood by kindred spirits.』 『Meeting each other wearing casual clothes and simple hats, might as well hold hands and ascend the peak together.』 (Fo Xing Tai) 『Inside the hermitage, one does not know what's happening outside, iron heads and copper heads are not alike.』 『Swinging on a swing on a fixed flower board, writing the 卍 character on the tongue of a fierce tiger.』 (Xia Tang Yuan) 『The spring breeze has a master returning to Jin Gu, who comes to Shanxi on a snowy night?』 『If not a kindred spirit, one would not seek, how would * (original text has a typo) be willing to be helped?』 (Huan Ji Ting) Qian Feng, because Yun Men came to visit, said, 『Please, monk, answer my question.』 The master (Yun Men) said, 『Have you arrived at this old monk yet?』 Qian Feng said, 『In that case, I am late.』 The master said, 『Is that so? Is that so?』 Qian Feng said, 『I thought monkeys had white ones, and even blacker ones.』 Bao En Xiu said, 『Yun Men is like lightning in a clear sky, Qian Feng is like thunder in a dry land.』 『When both release and收 (gather), even skilled monks find it difficult to grasp.』 Bo Shan Lai said, 『Extraordinary question.』

非常之答。迅雷不及掩耳。良駟不及追風。宛轉偏圓各負鉤深索隱底手段。然檢點將來。好與痛棒。何也。為他無事生事。放過即不可。　甌峰承云。兩個漆桶失卻鼻孔。

弦筈相銜。網珠相對。發百中而箭箭不虛。攝眾影而光光無礙。得言句之總持。住遊戲之三昧。妙其間也宛轉偏圓。必如是也縱橫自在。(天童覺)

乾峰因僧問。十方薄伽梵。一路涅槃門。未審路頭在什麼處。師以拄杖畫曰在者里。后僧請益雲門。門拈起扇子曰。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么。

翠峰顯代僧便喝。又有僧請益長慶。慶雲問取堂中第二座。翠峰代僧云。錯。尋有僧問翠峰。峰云墮坑落塹。又自代云作賊人心虛。　黃龍南云。乾峰一期指路。曲為初機。雲門乃通其變。故使後人不倦。　大溈秀云。今古盡道乾峰安居祖師之堂。開後人之徑路。殊不知被者僧一問直得手忙腳亂。且道誵訛在甚處。良久云。不在水兮不在山。祇在人心反覆間。　寶峰文云。乾峰與么道。還夢見也未。山僧則不然。待者僧問。劈脊便棒。卻問他路頭在什麼處。待伊擬開口。熱喝出去。更有個雲門不辨邪正。拈起扇子云云。似者般和泥合水漢。糞掃堆頭埋卻十個五個。有什麼過。阿呵呵。樂不樂。

【現代漢語翻譯】 現代漢語譯本： 回答非常迅速，就像迅雷不及掩耳，良馬也追不上追風一樣。宛轉和偏圓各自具有鉤深索隱的手段。然而，仔細檢查將來，最好給予痛棒。為什麼呢？因為他們無事生事，放過就不可饒恕了。（甌峰承云：）兩個漆桶失去了鼻孔。

弓弦和箭尾緊密相連，網和珠子相互對應。發射百箭而箭箭不虛發，攝取眾多影子而光光沒有阻礙。得到言語的總持，安住于遊戲的三昧。妙就妙在宛轉和偏圓，必須像這樣才能縱橫自在。（天童覺）

乾峰禪師因為有僧人問：『十方諸佛，都通過一條路進入涅槃之門，不知道這條路在哪裡？』乾峰禪師用拄杖畫了一下說：『就在這裡。』後來，這個僧人又去請教雲門禪師。雲門禪師拿起扇子說：『扇子跳上三十三天，撞著帝釋的鼻孔。東海的鯉魚捱了一棒，下起傾盆大雨。』你明白了嗎？

翠峰顯禪師代替僧人喝了一聲。又有僧人請教長慶禪師，長慶禪師說：『你去問問堂中的第二座。』翠峰禪師代替僧人說：『錯了。』不久，有僧人問翠峰禪師，翠峰禪師說：『墮入坑裡，掉進陷阱。』又自己代替說：『做賊的人心虛。』（黃龍南說：）乾峰禪師一時指路，是爲了初學者方便。雲門禪師是通達了其中的變化，所以使後人不會厭倦。（大溈秀說：）現在和過去都說乾峰禪師安居在祖師的禪堂，開闢了後人的道路。卻不知道被這個僧人一問，直接弄得手忙腳亂。那麼，錯誤在哪裡呢？』良久說：『不在水，也不在山，只在人心的反覆之間。』（寶峰文說：）乾峰禪師這樣說，還夢見了嗎？我卻不是這樣，等那個僧人問，劈頭就是一棒。然後問他路在哪裡。等他剛要開口，就大喝一聲趕出去。更有個雲門禪師不辨別邪正，拿起扇子說云云。像這種和泥合水的傢伙，在糞堆里埋掉十個八個，有什麼過錯？阿呵呵，快樂不快樂？

【English Translation】 English version: The answer is extremely swift, like thunder that leaves no time to cover the ears, and even the finest steed cannot catch up with the wind. Both 'twisting' and 'partial roundness' each possess the means to delve deeply and uncover hidden meanings. However, upon careful examination of the future, it is best to administer a painful blow. Why? Because they create trouble out of nothing; to let them go would be unforgivable. (Oufeng Chengyun: ) Two lacquer buckets have lost their nostrils.

The bowstring and arrow nock are tightly connected, the net and pearls correspond to each other. Shoot a hundred arrows and every arrow hits its mark, capture numerous shadows and every light is unobstructed. Obtain the total retention of words, abide in the samadhi of playfulness. The wonder lies in the 'twisting' and 'partial roundness'; it must be like this to be free and unconstrained. (Tiantong Jue)

Zen Master Qianfeng was asked by a monk: 'The Buddhas of the ten directions all enter the gate of Nirvana through one path. I don't know where this path is.' Zen Master Qianfeng drew with his staff and said: 'It is right here.' Later, this monk went to consult Zen Master Yunmen. Zen Master Yunmen picked up a fan and said: 'The fan jumps up to the Thirty-three Heavens, bumping into the nose of Sakra (Indra, the lord of gods). A carp in the Eastern Sea receives a blow, and rain pours down like a basin. Do you understand?'

Zen Master Cuifeng Xian shouted on behalf of the monk. Another monk consulted Zen Master Changqing, who said: 'Go ask the second seat in the hall.' Zen Master Cuifeng said on behalf of the monk: 'Wrong.' Soon after, a monk asked Zen Master Cuifeng, who said: 'Fallen into a pit, trapped in a ditch.' Then he said on his own behalf: 'A thief has a guilty conscience.' (Huanglong Nan said: ) Zen Master Qianfeng's pointing the way at that time was for the convenience of beginners. Zen Master Yunmen understood the changes within it, so that later people would not be weary. (Dawei Xiu said: ) Now and in the past, it is said that Zen Master Qianfeng resides in the ancestral hall, opening up the path for later people. But they do not know that being asked by this monk directly caused him to be flustered. So, where is the mistake?' After a long silence, he said: 'It is not in the water, nor in the mountain, but only in the fickleness of people's minds.' (Baofeng Wen said: ) Zen Master Qianfeng said this way, did he dream it? I am not like that. Waiting for that monk to ask, I would strike him with a stick right away. Then ask him where the path is. Waiting for him to open his mouth, I would shout and drive him out. Moreover, there is Zen Master Yunmen who does not distinguish between right and wrong, picking up a fan and saying so on and so forth. What fault is there in burying ten or eight of these mud-mixing fellows in a pile of dung? Ah ha ha, happy or not?'

足不足。而今幸對山青水綠。年來是事一時休。信任身心懶拘束。大眾休瞌睡好。　南華昺云。乾峰曲盡慈悲。當機提掇。雲門巧開方便。覿面發機。直得枯木生花。冷灰騰𦦨。且道東海鯉魚打一棒雨似盆傾。明什麼邊事。因風吹火用力不多。　靈隱岳雲。乾峰也是釘樁搖櫓。

烏龜三眼紅如火。一角麒麟快似錐。土宿夜遊南贍部。泥牛腳下火星飛。(承天宗)

扯破雲門一柄扇。拗折乾峰一條杖。二三千處管絃樓。四五百條花柳巷。(徑山杲)

入手還將死馬醫。返魂香欲起君危。一期拶出通身汗。方信儂家不惜眉。(天童覺)

桃源住在避秦先。覓個漁郎問渡船。雞犬桑麻爭笑舞。笑人撈捷水中天。(報恩琇)

佳人騎馬去東谷。風雨忽來入樹宿。賣態婆子弄秋花。六六誰云三十六。(千指印)

澧州欽山文邃禪師(洞山價嗣)

與巖頭雪峰坐次。洞山行茶來。師乃閉眼。洞曰什麼處去來。師曰入定來。洞曰定本無門從何而入。

老宿代云。大有人與么會。　翠峰顯別云。當時但指巖頭雪峰云。與者兩個瞌睡漢茶吃。　法林音代好便與打翻茶具。

欽山因僧參。豎起拳又伸掌曰。開即成掌。五指參差。復握拳曰。如今為拳。必無高下。汝道欽山還通商量

【現代漢語翻譯】 現代漢語譯本 足不足？如今有幸面對山清水秀的美景。這些年來的是是非非都暫時停止吧，相信身心可以自由自在，不受拘束。各位不要打瞌睡啊！

南華昺云：乾峰用盡慈悲之心，當機立斷地提拔後進；雲門巧妙地開啟方便之門，直截了當地啓發機智。使得枯木開花，冷灰復燃。那麼，東海的鯉魚捱了一棒，就下起傾盆大雨，這說明了什麼呢？這是因為風吹火，用力不多啊！

靈隱岳雲：乾峰也是在釘樁搖櫓，原地打轉。

烏龜三眼，紅得像火；獨角麒麟，快得像錐子。土宿星夜遊南贍部洲（Jambudvipa，四大部洲之一），泥牛腳下火星飛濺。（承天宗）

扯破雲門的一把扇子，拗斷乾峰的一條禪杖。二三千處都是管絃歌舞的樓閣，四五百條都是花柳繁華的巷陌。（徑山杲）

入手后還要當成死馬醫治，用返魂香想要挽救危局。一旦徹底擠出全身的汗水，才相信我不是一個吝惜付出的人。（天童覺）

桃源住在躲避秦朝戰亂之前，尋找漁人來打聽渡船。雞犬桑麻，都在爭著笑著跳舞，嘲笑人們在水中撈取快速的成功。（報恩琇）

佳人騎馬去往東邊的山谷，忽然風雨來臨，進入樹林中住宿。賣弄姿態的婆子玩弄秋天的花朵，誰說六六隻有三十六呢？（千指印）

澧州欽山文邃禪師（Wen Sui，洞山價（Dongshan Jia）的嗣法弟子）

與巖頭（Yantou）和雪峰（Xuefeng）一起坐著的時候，洞山（Dongshan）端茶過來。欽山禪師就閉上了眼睛。洞山說：『你到什麼地方去了又回來？』欽山禪師說：『我入定去了。』洞山說：『定本來就沒有門，從哪裡進去的？』

老宿代為回答說：『有很多人是這樣理解的。』

翠峰顯（Cuifeng Xian）另外說道：『當時只應該指著巖頭和雪峰說，和這兩個打瞌睡的傢伙一起喝茶。』

法林音（Falin Yin）代為回答說：『最好是把茶具打翻。』

欽山禪師因為有僧人來參拜，就豎起拳頭又伸開手掌說：『張開就是手掌，五指參差不齊。』又握成拳頭說：『現在是拳頭，一定沒有高下之分。』你們說欽山禪師還講不講道理？

【English Translation】 English version Is it sufficient or not? Now I am fortunate to face the beautiful scenery of green mountains and clear waters. Let's put a stop to all the rights and wrongs of these years, and trust that the body and mind can be free and unrestrained. Everyone, don't doze off!

Nanhua Bingyun: Qianfeng exhausted his compassionate heart, decisively promoting the younger generation; Yunmen cleverly opened the door of convenience, directly inspiring wit. It makes dead trees bloom and cold ashes rekindle. So, what does it mean when a carp in the East Sea is hit with a stick and a torrential rain falls? It's because blowing on a fire doesn't take much effort!

Lingyin Yueyun: Qianfeng is also nailing stakes and rowing oars, going around in circles.

The turtle has three eyes, as red as fire; the unicorn with one horn is as fast as an awl. The Tusita star travels at night in Jambudvipa (one of the four continents), and sparks fly under the feet of the mud ox. (Chengtian Sect)

Tear up Yunmen's fan, break Qianfeng's staff. Two or three thousand places are pavilions of string and song, four or five hundred lanes are bustling with flowers and willows. (Jingshan Gao)

Even when you get your hands on a dead horse, you still have to treat it; use the incense of resurrection to save a critical situation. Once you completely squeeze out all the sweat, you will believe that I am not a stingy person. (Tiantong Jue)

Taoyuan lived before the Qin Dynasty to avoid the chaos of war, looking for a fisherman to inquire about the ferry. Chickens, dogs, mulberry, and hemp are all vying to laugh and dance, mocking people for trying to quickly succeed in the water. (Baoen Xiu)

A beautiful woman rides a horse to the eastern valley, and suddenly rain and wind come, entering the forest to stay. A coquettish old woman plays with autumn flowers, who says six sixes are only thirty-six? (Thousand Finger Seal)

Chan Master Wen Sui of Qinshan in Lizhou (a Dharma heir of Dongshan Jia)

When sitting with Yantou and Xuefeng, Dongshan brought tea. Chan Master Qinshan closed his eyes. Dongshan said, 'Where did you go and come back from?' Chan Master Qinshan said, 'I went into Samadhi.' Dongshan said, 'Samadhi originally has no door, where did you enter from?'

An old monk replied on his behalf, 'Many people understand it this way.'

Cuifeng Xian said separately, 'At that time, you should have just pointed at Yantou and Xuefeng and said, drink tea with these two dozing fellows.'

Falin Yin replied on his behalf, 'It's best to smash the tea set.'

Because a monk came to visit, Chan Master Qinshan raised his fist and stretched out his palm, saying, 'Opening it is a palm, the five fingers are uneven.' Then he made a fist and said, 'Now it is a fist, there must be no distinction between high and low.' Do you think Chan Master Qinshan is still reasonable?

也無。僧近前亦豎拳。師曰你恁么祇是個無開合漢。

翠峰顯云。我則不然。乃豎拳云。握則為拳有高有下。復開云。開即成掌無黨無偏。且道放開為人好。把定為人好。開也造車。握也合轍。若謂閉門造車。出門合轍。我也知你向鬼窟里作活計。　昭覺勤云。掌亦是手。握亦是手。商量個什麼。乃舉一足云。展亦是腳。收亦是腳。無高無下。不許商量。與欽山是同是別。　南堂欲云。展也不是掌。握也不是拳。兩頭俱坐斷。一劍倚天寒。還有為人處也無。喝一喝云。西風吹渭水。落葉滿長安。

同有詩才自合親。不須歌調更含顰。朝天御史非韓壽。莫竊香來帶累人。(海舟慈)

欽山因僧問如何是和尚家風。師曰。錦繡銀香囊。風吹滿路香。巖頭聞乃令僧傳語曰。傳語十八姐。好好事潘郎。

平陽忞云。邃老不昧洞上之宗。奯公無違德山之子。一人猶掛本來衣。一人尚行心處路。未出曹山四禁在。今日有人問如何是和尚家風。但云似玉珍不御。如簧語帶悲。顧左右云。即今莫有傳語底么。眾默然。乃云血染杜䳌春又過。為君那惜損娥眉。　靈巖儲云。欽山祇圖賣弄風流。不顧魂消夢斷。巖頭雖然憲章國法。爭奈罪不重科。有問山僧如何是和尚家風。向道明知君不至。再上小樓頭。顧左右云

【現代漢語翻譯】 現代漢語譯本 也沒有。那僧人走上前也豎起拳頭。欽山說：『你這樣只是個沒有開合的漢子。』

翠峰顯說：『我卻不這樣。』於是也豎起拳頭說：『握起來就是拳頭，有高有下。』又張開手說：『張開就是手掌，無黨無偏。』那麼，到底是放開為人好，還是把定為人好？張開也能造車，握起來也能合轍。如果說是閉門造車，出門就能合轍，我也知道你是在鬼窟里做活計。

昭覺勤說：『掌也是手，握也是手，商量個什麼？』於是舉起一隻腳說：『伸開也是腳，收回也是腳，無高無下，不許商量。』與欽山是相同還是不同？

南堂欲說：『伸開也不是掌，握起來也不是拳，兩頭都截斷，一劍倚天寒。』還有為人處嗎？喝一聲說：『西風吹渭水，落葉滿長安。』

同有詩才自然相親，不必歌唱時再含愁容。朝天御史不是韓壽（西晉大臣，以與賈充之女私通聞名），不要偷香惹來麻煩。（海舟慈）

欽山因為僧人問：『如何是和尚家風？』欽山說：『錦繡銀香囊，風吹滿路香。』巖頭（唐末五代僧人）聽了，就讓僧人傳話說：『傳語十八姐，好好事潘郎（指潘安，古代美男子）。』

平陽忞說：『邃老（曹洞宗僧人）沒有違背曹洞宗的宗旨，奯公（德山宣鑒弟子）沒有違背德山宣鑒的教誨。一人還穿著本來的衣服，一人還在心路行走。』未出曹山四禁（曹山寂禪師提出的四種禁忌）還在。今天有人問：『如何是和尚家風？』只說『似玉珍不御，如簧語帶悲。』顧左右說：『現在有傳話的人嗎？』眾人沉默。於是說：『血染杜鵑春又過，為君那惜損娥眉。』

靈巖儲說：『欽山只圖賣弄風流，不顧魂消夢斷。巖頭雖然觸犯國法，爭奈罪不重科。』有人問山僧：『如何是和尚家風？』就說：『明知君不至，再上小樓頭。』顧左右說

【English Translation】 English version Also not. The monk stepped forward and also raised his fist. Qinshan said, 'You are just a man without opening and closing.'

Cuifeng Xian said, 'I am not like that.' Then he raised his fist and said, 'When clenched, it is a fist, with high and low.' Then he opened his hand and said, 'When opened, it is a palm, without partiality.' So, is it better to open up for people, or to hold on tightly for people? Opening can also build a cart, and holding can also fit the ruts. If you say that building a cart behind closed doors will fit the ruts when you go out, I also know that you are working in a ghost cave.

Zhaojue Qin said, 'The palm is also a hand, and the fist is also a hand, what are you discussing?' Then he raised one foot and said, 'Extending is also a foot, and retracting is also a foot, without high or low, no discussion allowed.' Is it the same or different from Qinshan?

Nantang Yu said, 'Extending is not a palm, and clenching is not a fist, both ends are cut off, a sword leans against the sky, cold.' Is there still a place for people? He shouted, 'The west wind blows the Wei River, fallen leaves fill Chang'an.'

Those with poetic talent naturally get along, no need to frown when singing. The Imperial Censor is not Han Shou (a minister of the Western Jin Dynasty, known for his affair with Jia Chong's daughter), do not steal fragrance and cause trouble. (Haizhou Ci)

Qinshan, because a monk asked, 'What is the family style of the abbot?' Qinshan said, 'Embroidered silver sachet, the wind blows fragrance all over the road.' Yantou (a monk in the late Tang and Five Dynasties) heard this and asked the monk to convey the message, 'Tell the Eighteenth Sister, a good thing, Pan Lang (referring to Pan An, an ancient handsome man).'

Pingyang Min said, 'Suilao (a Caodong sect monk) did not violate the tenets of the Caodong sect, and Hugong (a disciple of Deshan Xuanjian) did not violate the teachings of Deshan Xuanjian. One person is still wearing his original clothes, and one person is still walking the path of the mind.' The four prohibitions (four kinds of taboos proposed by Zen Master Caoshan Ji) of not leaving Caoshan are still there. Today someone asks, 'What is the family style of the abbot?' Just say 'Like jade, it is precious but not used, like a reed, the words carry sorrow.' Looking around, he said, 'Is there anyone to convey the message now?' Everyone was silent. Then he said, 'Blood stains the azaleas, spring has passed again, for you, why regret losing your beautiful eyebrows.'

Lingyan Chu said, 'Qinshan only seeks to show off his romantic charm, regardless of the soul disappearing and dreams breaking. Although Yantou violated the national law, fortunately the crime is not severely punished.' Someone asked the mountain monk, 'What is the family style of the abbot?' Just say, 'Knowing you will not come, I go up to the small building again.' Looking around, he said

。山僧恁么告報。意在於何。擊竹篦一下云。頻呼小玉元無事。祇要檀郎認得聲。　法林音云。我即不然。如何是和尚家風。劈脊便棒。顧左右云。諸人還覺腦門痛么。

欽山因巨良禪客參問。一鏃破三關時如何。師曰放出關中主看。曰與么則知過必改也。師曰更待何時。曰。好只箭。放不著所在。便出去。師曰且來阇黎。良回首。師下禪床擒住曰。一鏃破三關即且置。試為欽山發箭看。良擬議。師打七棒曰。且聽者個亂統漢疑三十年。有僧舉似同安察。安曰良公雖解發箭。要且未中的。僧問如何得中的去。安曰關中主是什麼人。僧回舉似師。師曰良公若解恁么。也免得欽山口。雖然如此。同安不是好心。亦須看始得。

天童覺云。山堆岳積來。冰消瓦解去。則時人知有。與我放出關中主看。且合作么生。有底道當時便喝。當時便掌。然則一期瞎用則得。要且未是關中主在。還體得么。當堂不正坐。那赴兩頭機。

與君放出關中主。放箭之徒莫莽鹵。取個眼兮耳必聾。舍個耳兮目雙瞽。可憐一鏃破三關。的的分明箭後路。君不見玄沙有言兮。大丈夫先天為心祖。(翠峰顯)

不解單于意。輕車出漢關。可憐弓箭盡。望斷賀蘭山。(俍亭挺)

欽山與雪峯巖頭至一店喫茶次。師曰不會轉

【現代漢語翻譯】 現代漢語譯本：山僧這樣告訴大家，意圖是什麼呢？（敲擊竹篦一下說）『頻頻呼喚小玉本沒有事，只是要檀郎認得我的聲音。』法林音說：『我卻不這樣認為。什麼是和尚的家風？』（劈頭就是一棒）回頭看看左右說：『各位還覺得腦門痛嗎？』 欽山因為巨良禪客參問：『一箭射穿三關時，會是怎樣？』欽山說：『放出關中的主人來看看。』巨良說：『這樣說來，就是知錯就改了。』欽山說：『更待何時？』巨良說：『好箭，只是放不到目標所在。』說完便要出去。欽山說：『且慢，阇黎（梵語，意為「導師」）。』巨良回頭。欽山下禪床擒住他說：『一箭射穿三關暫且放下，試為欽山發箭看看。』巨良猶豫。欽山打了他七棒說：『且聽這個亂統漢疑惑三十年。』有僧人把這件事告訴同安察，同安察說：『良公雖然懂得發箭，但卻沒有射中。』僧人問：『如何才能射中呢？』同安察說：『關中的主人是什麼人？』僧人回去把同安察的話告訴欽山，欽山說：『良公如果懂得這樣，也免得我欽山開口。雖然如此，同安察也不是好心，也需要仔細觀察才行。』 天童覺說：『像山一樣堆積，像岳一樣積累而來，像冰一樣消融，像瓦一樣解體而去，這時人們才知道有。與我放出關中的主人來看看，且該如何合作呢？』有人說當時就應該喝斥，當時就應該掌摑。然而這樣只是暫時瞎用，還不是關中的主人。還體會得到嗎？當堂不正坐，那能應付兩頭的機鋒。 『與你放出關中的主人，放箭的人不要莽撞。取個眼來耳朵必定聾，舍個耳朵眼睛必定瞎。可憐一箭射穿三關，的的確確分明箭后的路。』你沒看到玄沙有句話嗎？『大丈夫先天以心為祖。』（翠峰顯） 『不理解單于（匈奴君主）的意圖，輕率地出漢關。可憐弓箭都用盡了，望斷了賀蘭山。』（俍亭挺） 欽山與雪峰、巖頭在一家店裡喫茶，欽山說：『不會轉』

【English Translation】 English version: What is the intention of the mountain monk in making such an announcement? (Strikes the bamboo staff once, saying) 'Frequently calling Xiaoyu is not for any particular reason, but only to have Tanlang recognize my voice.' Fayan Yin said, 'I don't think so. What is the family style of a monk?' (Strikes with a staff) Looking around, he said, 'Do you all feel pain in your foreheads?' Because of the Zen guest Julang's inquiry, Qinshan said, 'What happens when an arrow pierces through three barriers?' The master said, 'Release the master of the Guanzhong (area within the passes) to see.' Julang said, 'In that case, one knows one's mistakes and corrects them.' The master said, 'When else would you wait?' Julang said, 'A good arrow, but it cannot be released to the target.' Then he went out. The master said, 'Wait, Ajari (Sanskrit for 'teacher').' Julang turned his head. The master got off the Zen bed and grabbed him, saying, 'Putting aside the matter of piercing three barriers with one arrow, try shooting an arrow for Qinshan to see.' Julang hesitated. The master struck him seven times, saying, 'Listen to this confused fellow, doubting for thirty years.' A monk told this to Tongan Cha, who said, 'Although Julang knows how to shoot an arrow, he has not hit the target.' The monk asked, 'How can one hit the target?' Tongan Cha said, 'Who is the master of Guanzhong?' The monk went back and told Qinshan what Tongan Cha had said. Qinshan said, 'If Julang understands this, he would save Qinshan from having to speak. Even so, Tongan Cha is not well-intentioned; one must observe carefully.' Tiantong Jue said, 'Coming like a mountain piled up, accumulating like a peak, melting like ice, disintegrating like tiles, then people know there is. Release the master of Guanzhong for me to see; how should we cooperate?' Some say one should shout at that moment, one should slap at that moment. However, that is only a temporary blind use; it is not yet the master of Guanzhong. Do you understand? Sitting improperly in the hall, how can one cope with the opportunities on both sides?' 'Releasing the master of Guanzhong to you, those who shoot arrows should not be reckless. Take an eye and the ears will surely be deaf; give up an ear and the eyes will be blind. It is a pity that one arrow pierces three barriers, clearly and distinctly showing the path after the arrow.' Haven't you seen what Xuansha said? 'The great man takes the mind before heaven as his ancestor.' (Cuifeng Xian) 'Not understanding the intention of the Chanyu (Xiongnu ruler), lightly leaving the Han pass. It is a pity that the bows and arrows are exhausted, gazing until the Helan Mountains are out of sight.' (Liangting Ting) Qinshan, Xuefeng, and Yantou were drinking tea in a shop. Qinshan said, 'Cannot turn'

身吐氣者不得茶吃。頭曰若恁么我定不得茶吃。峰曰某甲亦然。師曰者兩個漢話頭也不識。頭曰甚處去也。師曰布袋里老鴉雖活如死。頭退後曰看看。師曰奯公且置。存公作么生。峰以手畫一圓相。師曰怎得不問。頭呵呵笑曰太遠生。師曰有口不得喫茶者多。

昭覺勤云。欽山雖解轉身吐氣。亦未有喫茶分。何也。話在。　鵝湖心云。欽山大似忍辱仙人。節節支解面不改容。心上座當時若在。就初問處便與打破茶具。那有許多瑣碎。

欽山與巖頭雪峰同到德山。師出問。天皇也恁么道。龍潭也恁么道。未審和尚作么生道。山曰你試舉天皇龍潭道底看。師擬議。山便打。師被打。歸延壽堂曰。是即是。打我太煞。頭曰。你恁么。它后不得道見德山來。

法眼益別云。是即是。錯打我。　五祖戒云。德山祇會打死欽山。不會打活欽山。　翠巖芝云。欽山祇顧其前不顧其後。如今作么生與欽山出氣。　翠峰顯云。欽山置個問端甚是奇特。爭奈龍頭蛇尾。汝試舉天皇龍潭道底看。以坐具便摵。大丈夫漢捋虎鬚也是本分。德山令行一半。若盡令行。雪峯巖頭儘是涅槃堂里漢。　溈山喆。云德山門下草偃風行。大溈則不然。待問未審和尚作么生道。劈脊便打。且道德山是大溈是。會么。橫按鏌鎁全正令。太平寰

【現代漢語翻譯】 現代漢語譯本： 僧人中有人說：『能呼吸的人不能喝茶。』巖頭（Yantou）說：『如果這樣，那我肯定不能喝茶了。』雪峰（Xuefeng）說：『我也是這樣。』德山（Deshan）禪師說：『這兩個人都不懂話頭。』巖頭說：『去哪裡了呢？』德山禪師說：『布袋里的老鴉，雖然活著卻如同死去。』巖頭退後一步說：『看看。』德山禪師說：『奯公（Huogong）的事情暫且放下，存公（Cungong）會怎麼做呢？』雪峰用手畫了一個圓圈。德山禪師說：『怎麼能不問呢？』巖頭呵呵笑著說：『太遠了。』德山禪師說：『有口不能喝茶的人很多。』

昭覺勤（Zhaojue Qin）說：『欽山（Qinshan）雖然懂得轉身呼吸，也沒有喝茶的份。為什麼呢？因為話頭還在。』鵝湖心（Ehu Xin）說：『欽山很像忍辱仙人，即使被節節肢解，面色也不改變。心上座（Xin Shangzuo），如果當時你在場，就在他剛問的時候，就應該打碎他的茶具，哪裡會有這麼多瑣碎的事情？』

欽山與巖頭、雪峰一同來到德山。德山禪師出來問道：『天皇（Tianhuang）也這麼說，龍潭（Longtan）也這麼說，不知道和尚您怎麼說？』欽山說：『你試著舉出天皇、龍潭怎麼說的，讓我看看。』欽山剛要說話，德山就打了他。欽山被打后，回到延壽堂（Yanshou Tang）說：『是即是，打我太狠了。』巖頭說：『你這樣，以後就不能說見過德山了。』

法眼益（Fayan Yi）另外評論說：『是即是，錯打了。』五祖戒（Wuzu Jie）說：『德山只會打死欽山，不會打活欽山。』翠巖芝（Cuiyan Zhi）說：『欽山只顧其前，不顧其後。現在該怎麼為欽山出氣呢？』翠峰顯（Cuifeng Xian）說：『欽山提出的問題端倪非常奇特，可惜虎頭蛇尾。你試著舉出天皇、龍潭怎麼說的，我就用坐具打你。大丈夫敢於捋虎鬚也是本分。德山的命令只執行了一半，如果全部執行，雪峰、巖頭就都是涅槃堂里的漢子了。』溈山喆（Weishan Zhe）說：『德山門下草偃風行，大溈則不然。等他問『不知道和尚您怎麼說』的時候，劈頭蓋臉就打。到底德山是大，還是大溈大？明白嗎？橫按鏌鎁（Moye，寶劍名）才能完全執行正確的命令，天下太平。』

【English Translation】 English version: A monk said: 'Those who exhale cannot drink tea.' Yantou (Yantou, a Zen master) said: 'If that's the case, then I certainly cannot drink tea.' Xuefeng (Xuefeng, a Zen master) said: 'That's also the case for me.' Zen Master Deshan (Deshan, a Zen master) said: 'These two don't even understand the topic.' Yantou said: 'Where has it gone?' Zen Master Deshan said: 'The crow in the cloth bag, though alive, is as good as dead.' Yantou stepped back and said: 'Let's see.' Zen Master Deshan said: 'Let's put aside Huogong's (Huogong, a monk's name) matter for now, what would Cungong (Cungong, a monk's name) do?' Xuefeng drew a circle with his hand. Zen Master Deshan said: 'How can you not ask?' Yantou laughed and said: 'Too far.' Zen Master Deshan said: 'There are many who have mouths but cannot drink tea.'

Zhaojue Qin (Zhaojue Qin, a Zen master) said: 'Although Qinshan (Qinshan, a monk's name) understands turning around and exhaling, he still doesn't have a share of tea. Why? Because the topic is still there.' Ehu Xin (Ehu Xin, a Zen master) said: 'Qinshan is very much like the forbearance immortal, even when dismembered joint by joint, his expression doesn't change. If Abbot Xin (Abbot Xin, a monk's name) were there at the time, he should have broken his tea set right when he asked the initial question, why would there be so many trivial matters?'

Qinshan, along with Yantou and Xuefeng, arrived at Deshan. Zen Master Deshan came out and asked: 'Tianhuang (Tianhuang, a Zen master) also said it like that, Longtan (Longtan, a Zen master) also said it like that, I wonder how does the monk say it?' Qinshan said: 'Try to cite how Tianhuang and Longtan said it, let me see.' As Qinshan was about to speak, Deshan hit him. After being hit, Qinshan returned to Yanshou Hall (Yanshou Hall, a hall in a monastery) and said: 'It is right, but he hit me too hard.' Yantou said: 'If you're like this, you won't be able to say you've seen Deshan in the future.'

Fayan Yi (Fayan Yi, a Zen master) commented separately: 'It is right, but he hit the wrong person.' Wuzu Jie (Wuzu Jie, a Zen master) said: 'Deshan only knows how to beat Qinshan to death, he doesn't know how to beat Qinshan to life.' Cuiyan Zhi (Cuiyan Zhi, a Zen master) said: 'Qinshan only cares about what's in front of him and doesn't care about what's behind him. Now how should we vent Qinshan's anger?' Cuifeng Xian (Cuifeng Xian, a Zen master) said: 'The question raised by Qinshan is very peculiar, but unfortunately it's a case of dragon's head, snake's tail. Try to cite how Tianhuang and Longtan said it, and I'll hit you with my sitting mat. It's a great man's duty to dare to stroke the tiger's whiskers. Deshan's order was only half executed, if it were fully executed, Xuefeng and Yantou would all be men in the Nirvana Hall.' Weishan Zhe (Weishan Zhe, a Zen master) said: 'Under Deshan's gate, the grass bends with the wind, but it's not like that under Dawei. When he asks 'I wonder how does the monk say it?', I'll hit him head-on. Is Deshan greater, or is Dawei greater? Do you understand? Holding the Moye (Moye, name of a precious sword) horizontally is the only way to fully execute the correct order, and the world will be at peace.'

宇斬癡頑。　天童華云。祇是德山令行一半。翠峰還免得也無。既不能免。當時從德山門下過。也是吃棒底漢。還見德山么。驀拈拄杖卓一下云。賊是小人。　古南門云。翠峰扶強不扶弱。不知德山老漢被欽山一拶。直得推過別人。擬議便打。死馬醫了也。若據令而行。何待道天皇龍潭。才蹋步向前便大棒趁出。定龍蛇擒虎兕有甚麼過。

潦倒忘機老作家。古今皆貴絕纖瑕。天皇一脈龍潭現。涌出靈源萬路差。(汾陽昭)

劈面來時白浪掀。棒頭落處見淵源。神駒十影追難及。獨許祥麟步大千。(別牧純)

欽山因德山侍者來參。才禮拜遽把住曰。還甘欽山與么也無。曰。某甲卻悔久住德山。今日無言可對。師乃放手曰。一任抵對。侍撥開胸曰。且聽某通氣一上。師曰。德山門下即得。者里一點也用不著。曰久委欽山不通人情。師曰。累它德山眼目。參堂去。

徑山策云。殺人不問。問人不殺。撥胸吐氣。彼此孟八。直饒有始有終。也是戽水相潑。要識欽山與者僧么。李順王小破草鞋方十三李師囊破襪。

欽山因巖頭問如何是真言。師曰南無佛陀耶。

隨機有問隨機答。不是禪兮不是玄。後面無端翻譯出。卻將梵語作唐言。(退耕寧)

欽山與道士論義。士立義曰。粗言

【現代漢語翻譯】 現代漢語譯本： 宇斬癡頑（宇：空間，斬：斬斷，癡頑：愚癡頑固）。天童華云（天童：地名，華云：人名）說：『只是德山（德山宣鑒，唐代禪宗大師）的命令只執行了一半。翠峰（翠峰禪師）還能免於責罰嗎？』既然不能免於責罰，當時從德山門下經過，也是要吃棒子的。還見到德山了嗎？』隨即拿起拄杖敲了一下說：『賊是小人。』 古南門（地名）說：『翠峰扶持強者而不扶持弱者。不知道德山老和尚被欽山（欽山文邃，唐代禪宗大師）一拶，直接推給了別人。想要議論就打。死馬當活馬醫了。如果按照命令執行，何必等到天皇（天皇道悟禪師）和龍潭（龍潭崇信禪師）呢？才踏步向前就用大棒趕出去。制服龍蛇擒拿虎兕有什麼過錯？』 潦倒忘機的老作家，古今都看重沒有絲毫瑕疵。天皇一脈在龍潭顯現，涌出靈源萬路差異。（汾陽昭） 劈面而來時白浪掀天，棒頭落下處顯見淵源。神駒十影也難以追及，唯獨讚許祥麟步履大千。（別牧純） 欽山（欽山文邃，唐代禪宗大師）因為德山（德山宣鑒，唐代禪宗大師）的侍者前來參拜，才禮拜完畢就抓住他說：『還甘心欽山這樣對待你嗎？』侍者說：『我後悔在德山待了很久，今天無話可說。』欽山於是放開手說：『任你抵賴。』侍者撥開胸口說：『且聽我通一口氣。』欽山說：『德山門下可以這樣，我這裡一點也用不著。』侍者說：『早就知道欽山不通人情。』欽山說：『連累了德山的眼目。去參堂吧。』 徑山策（徑山：地名，策：人名）說：『殺人不問原因，問人不殺人。撥開胸口吐氣，彼此都是孟八（孟八：指粗魯之人）。即使有始有終，也是用水互相潑灑。想要認識欽山和這個僧人嗎？他們就像李順王的破草鞋，方十三的李師囊的破襪子。』 欽山（欽山文邃，唐代禪宗大師）因為巖頭（巖頭全豁，唐代禪宗大師）問什麼是真言，欽山說：『南無佛陀耶（皈依佛）。』 隨機應變地回答問題，不是禪也不是玄妙。後面無端地翻譯出來，卻將梵語翻譯成唐朝的語言。（退耕寧） 欽山（欽山文邃，唐代禪宗大師）與道士辯論義理。道士立論說：『粗言』

【English Translation】 English version: Yu Zhan Chi Wan (宇: space, 斬: to cut off, 癡頑: foolish and stubborn). Tiantong Huayun (天童: place name, 華云: person's name) said: 'It's just that Deshan's (德山宣鑒, Zen master of the Tang Dynasty) orders were only half executed. Can Cuifeng (翠峰禪師) be exempted from punishment?' Since he cannot be exempted, passing through Deshan's gate at that time also meant receiving blows. Did you see Deshan?' He then picked up his staff and struck it once, saying: 'A thief is a petty person.' Gu Nanmen (古南門: place name) said: 'Cuifeng supports the strong and not the weak. I don't know that old monk Deshan was pushed to others by Qinshan (欽山文邃, Zen master of the Tang Dynasty) with one squeeze. If you want to discuss, then hit. It's like treating a dead horse as if it were alive. If you follow the orders, why wait for Tianhuang (天皇道悟禪師) and Longtan (龍潭崇信禪師)? As soon as you step forward, you are chased out with a big stick. What's wrong with subduing dragons and capturing tigers?' A sloppy old writer who forgets his schemes, both ancient and modern value the absence of the slightest flaw. The lineage of Tianhuang appears in Longtan, gushing out spiritual springs with myriad differences. (Fen Yangzhao) When the white waves come head-on, the source is revealed where the stick falls. Even the ten shadows of a divine steed are difficult to catch up with, only the auspicious unicorn is allowed to stride across the great world. (Bie Muchun) Qinshan (欽山文邃, Zen master of the Tang Dynasty) because Deshan's (德山宣鑒, Zen master of the Tang Dynasty) attendant came to pay respects, grabbed him as soon as he finished bowing and said: 'Are you willing to be treated like this by Qinshan?' The attendant said: 'I regret staying in Deshan for a long time, and I have nothing to say today.' Qinshan then let go and said: 'It's up to you to deny it.' The attendant opened his chest and said: 'Let me take a breath.' Qinshan said: 'This is acceptable in Deshan's school, but it's useless here.' The attendant said: 'I knew long ago that Qinshan doesn't understand human feelings.' Qinshan said: 'It has implicated Deshan's eyes. Go to the meditation hall.' Jingshan Ce (徑山: place name, 策: person's name) said: 'Killing people without asking why, asking people without killing them. Opening the chest to exhale, both are Meng Ba (孟八: refers to a rude person). Even if there is a beginning and an end, it is like splashing water on each other. Do you want to know Qinshan and this monk? They are like Li Shunwang's broken straw sandals, Fang Shisan's Li Shinang's broken socks.' Qinshan (欽山文邃, Zen master of the Tang Dynasty) because Yantou (巖頭全豁, Zen master of the Tang Dynasty) asked what is true words, Qinshan said: 'Namo Buddhaya (皈依佛, Homage to the Buddha).' Answering questions responsively, it is neither Zen nor mysterious. Translating it out for no reason later, but translating Sanskrit into the language of the Tang Dynasty. (Tui Gengning) Qinshan (欽山文邃, Zen master of the Tang Dynasty) debated with a Taoist about the meaning of righteousness. The Taoist established the argument saying: 'Crude words'

及細語。皆歸第一義。師曰道士是佛家奴。曰太粗生。師曰第一義何在。士無語。

穆堂念云。欽山恁么論義。也祇是個亂世英雄。若約衲僧門下。吃棒亦未相許。何故。不見道寧可有智人前取首。不可無智人前得勝。

宗鑒法林卷六十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十四

集云堂　編

大鑒下六世

高安白水本仁禪師(洞山價嗣)

垂語。眼裡著沙不得。耳里著水不得。僧便問如何是眼裡著沙不得。師曰應真無比。曰如何是耳里著水不得。師曰白凈無垢。

天童覺云。白水老人可謂大而無外。小而無內。具足千變萬化。祇個赤手空身不受一滴一塵。直是滿眼滿耳。還見么。立足無閑地。知心有幾人。

白水上堂。老僧尋常不欲向聲前色后鼓弄人家男女。何故。且聲不是聲。色不是色。僧便問如何是聲不是聲。師曰喚作色得么。曰如何是色不是色。師曰喚作聲得么。僧禮拜。師曰。且道為汝說答汝話。若向者里會得。有個入處。

翠峰顯云。白水也甚奇怪。要且貪觀天上。既非聲前色后。且作么生。入　云居舜云。白水既已入草。者僧又落深村。然則陽春雪曲時人難和。邨歌社舞到處合得著。　大溈秀

【現代漢語翻譯】 現代漢語譯本： 以及細微的言語。都歸於第一義（佛教真理的最高境界）。禪師說：『道士是佛家的奴僕。』道士說：『太粗俗了。』禪師說：『第一義在哪裡？』道士無話可說。

穆堂念評論說：欽山這樣論義，也只是個亂世英雄。如果按照禪宗門下的規矩，捱打恐怕都還不夠資格。為什麼呢？沒聽過嗎？寧可在有智慧的人面前被砍頭，也不要在沒有智慧的人面前得勝。

宗鑒法林卷六十三 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十四

集云堂 編

大鑒下六世

高安白水本仁禪師（洞山價嗣）

開示說：眼睛裡不能進沙子，耳朵里不能進水。有僧人便問：『如何是眼睛裡不能進沙子？』禪師說：『應真（阿羅漢）無比。』問：『如何是耳朵里不能進水？』禪師說：『白凈無垢。』

天童覺評論說：白水老人真可謂大而無外，小而無內，具足千變萬化。只是赤手空身，不受一滴一塵。真是滿眼滿耳，還看見了嗎？立足沒有空閑的地方，知心的人有幾個？

白水禪師上堂說法：老衲平常不願意在聲色犬馬之前賣弄人家男女。為什麼呢？因為聲不是真正的聲，色不是真正的色。有僧人便問：『如何是聲不是聲？』禪師說：『叫作色可以嗎？』問：『如何是色不是色？』禪師說：『叫作聲可以嗎？』僧人禮拜。禪師說：『且說我是為你解說，回答你的話。如果在這裡領會得到，有個入門的地方。』

翠峰顯評論說：白水禪師也甚是奇怪，想要貪看天上。既然不是聲色犬馬之前，那又該怎麼入門呢？云居舜評論說：白水禪師已經入了草叢，這個僧人又落入深山。既然如此，陽春白雪的曲子，時人難以唱和，鄉村歌舞到處都適合。

【English Translation】 English version: And subtle words. All return to the first principle (the highest state of Buddhist truth). The master said, 'Taoists are slaves of Buddhists.' The Taoist said, 'Too crude.' The master said, 'Where is the first principle?' The Taoist was speechless.

Mu Tangnian commented: Qinshan's argument is just a hero in troubled times. If according to the rules of the Zen sect, being beaten is probably not enough. Why? Haven't you heard? It is better to have your head taken in front of wise men than to win in front of ignorant people.

Zongjian Falin Volume 63 Supplementary Collection of the Wan (卍) New Edition, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin Volume 64

Compiled by Jiyun Hall

Sixth Generation after Dajian

Zen Master Benren of Baishui, Gao'an (Successor of Dongshan Jia)

Giving instructions: 'One cannot have sand in the eyes, nor water in the ears.' A monk then asked, 'What is it to not have sand in the eyes?' The master said, 'Arhat (應真) is unparalleled.' Asked, 'What is it to not have water in the ears?' The master said, 'Pure and without defilement.'

Tiantong Jue commented: 'Old Man Baishui can be said to be great without outside, small without inside, possessing all kinds of changes. Just bare-handed and empty-bodied, not accepting a drop or a speck of dust. Truly, the eyes and ears are full, do you see it? There is no idle place to stand, how many people know the heart?'

Zen Master Baishui ascended the hall and said: 'This old monk usually does not want to make a display of other people's men and women before sound and color. Why? Because sound is not true sound, and color is not true color.' A monk then asked, 'What is sound that is not sound?' The master said, 'Is it okay to call it color?' Asked, 'What is color that is not color?' The master said, 'Is it okay to call it sound?' The monk bowed. The master said, 'Let's say I am explaining for you and answering your words. If you can understand it here, there is a place to enter.'

Cuifeng Xian commented: 'Zen Master Baishui is also very strange, wanting to greedily look at the sky. Since it is not before sound and color, then how should one enter?' Yunju Shun commented: 'Zen Master Baishui has already entered the grass, and this monk has fallen into the deep mountains. Since this is the case, the song of Yangchun White Snow is difficult for people to harmonize with, and village songs and dances are suitable everywhere.'

云。白水祇知橫千不會豎百。如何是聲不是聲。莫逐音響。如何是色不是色。莫逐青黃。且從伊向聲前色后覓個安身。自然別有生涯。　徑山杲云。白水將一串云居子。換卻天下人眼睛。卻被者僧將一條斷貫索。不動干戈穿卻鼻孔。云居恁么道。是則也是。未免隨摟搜。杲上座不惜眉毛為諸人說破。聲不是聲。色不是色。馬後驢前。神出鬼沒。雪曲陽春和不齊。村歌社舞且𣸩淈。以拂子擊禪床云。者個決定不是聲。復舉起云。者個決定不是色。畢竟是個什麼。喝一喝云。此時若不究根源。直待當來問彌勒。　廣教玉云。老僧尋常不欲向聲前色后鼓弄人家男女。曾為浪子偏憐客。自愛貪杯惜醉人。何故要且聲不是聲色不是色。綿包特石。鐵裹泥團。如何是聲不是聲。金將火試。喚作色得么。擔枷過狀。如何是色不是色。不到烏江不盡頭。喚作聲得么。重言不當吃。且道與你說答你話。兩段不同收歸上科。有人辨得。曲不藏直。許你有個入處。誤賺人不少。復云。古人恁么提唱。喚作嚼飯餵嬰兒。汝等直下埽破迷云。豁開慧日。不妨于聲色中起倒。聲色中坐臥。立地見它本仁和尚為人處。　牧庵密雲。白水老漢祇有閉門作活之謀。且無冒險衝鋒之用。者僧雖有冒險衝鋒之用。且無閉門作活之謀。以致此話不圓。今日路見不

【現代漢語翻譯】 現代漢語譯本： 云（指雲門文偃禪師）。白水（指白水懷海禪師）只知道橫說千句，卻不會豎說百句。什麼是聲不是聲？不要追逐音響。什麼是色不是色？不要追逐青黃。且從那音響之前、形色之後，尋個安身立命之處，自然別有一番新的生活。徑山杲（指徑山宗杲禪師）說，白水禪師用一串云居子（指云居山的僧人），換掉了天下人的眼睛。卻被這個僧人用一條斷了的繩索，不動用刀槍就穿透了他們的鼻孔。云居（指云居道膺禪師）這樣說，是這樣沒錯，但未免有些隨波逐流。杲上座不惜眉毛，為你們說破：聲不是聲，色不是色，馬後驢前，神出鬼沒。雪曲陽春，和諧不齊，村歌社舞，且隨它渾濁。用拂子擊禪床說，這個決定不是聲。又舉起拂子說，這個決定不是色。到底是個什麼？喝一聲說，此時若不追究根源，等到將來彌勒佛出世時再問吧！ 廣教玉（指廣教慧玉禪師）說，老僧我平常不願在聲色之前之後，搬弄人家的男女。曾經是浪子，所以特別憐惜客人；自己喜愛貪杯，所以珍惜醉酒的人。為什麼要說聲不是聲，色不是色呢？就像用棉花包裹著特別的石頭，用鐵包裹著泥團。什麼是聲不是聲？就像用金子來試驗火。如果把它叫做色，就像戴著枷鎖去過堂。什麼是色不是色？不到烏江不回頭。如果把它叫做聲，就像重複的話不值得吃。且說與你說的，回答你的話，兩段不同，收歸上科。有人能辨別出來，曲不藏直，就允許你有個入門之處，不要誤賺了人。又說，古人這樣提倡，叫做嚼飯餵嬰兒。你們直接掃破迷云，豁開慧日，不妨在聲色中起倒，聲色中坐臥，立刻見到它的本來面目，和本仁和尚為人處世的地方。 牧庵密（指牧庵法密禪師）說，白水老漢只有閉門修行的計劃，沒有冒險衝鋒的用處。這個僧人雖然有冒險衝鋒的用處，卻沒有閉門修行的計劃，以致於這話不圓滿。今日路見不平。

【English Translation】 English version: 'Yun' (referring to Zen Master Yunmen Wenyan). 'Baishui' (referring to Zen Master Baishui Huaihai) only knows how to speak horizontally in thousands of sentences, but doesn't know how to speak vertically in hundreds of sentences. What is sound that is not sound? Do not chase after auditory sensations. What is form that is not form? Do not chase after blue and yellow. Rather, from before sound and after form, seek a place to settle down and establish oneself, and naturally there will be a new life. 'Jingshan Gao' (referring to Zen Master Jingshan Zonggao) said, Zen Master Baishui used a string of 'Yunjuzi' (referring to the monks of Yunju Mountain) to replace the eyes of all people in the world. But this monk used a broken rope, without using swords or spears, to pierce through their nostrils. 'Yunju' (referring to Zen Master Yunju Daoying) saying it this way is correct, but it is inevitably somewhat conformist. Abbot Gao did not spare his eyebrows to explain it to you: sound is not sound, form is not form, horse after donkey, unpredictable. Snow melodies and spring sunshine are not always harmonious, village songs and community dances, just let them be turbid. He struck the Zen bed with a whisk and said, 'This is definitely not sound.' Then he raised the whisk and said, 'This is definitely not form.' What exactly is it? He shouted and said, 'If you do not investigate the root source at this time, wait until Maitreya Buddha appears in the future to ask!' 'Guangjiao Yu' (referring to Zen Master Guangjiao Huiyu) said, 'This old monk usually doesn't want to manipulate other people's men and women before and after sound and form. Having been a prodigal son, I especially pity guests; I love to drink, so I cherish drunkards. Why say sound is not sound, form is not form? It's like wrapping a special stone in cotton, wrapping a mud ball in iron. What is sound that is not sound? It's like using gold to test fire. If you call it form, it's like wearing shackles to court. What is form that is not form? You won't turn back until you reach Wujiang. If you call it sound, it's like repeated words are not worth eating. Let's say what I say to you, answering your words, two different sections, return to the previous subject. If someone can distinguish it, the crooked does not hide the straight, then you are allowed to have a place to enter, don't mislead people.' He also said, 'The ancients advocated it this way, called chewing food to feed infants. You directly sweep away the clouds of delusion, open up the sun of wisdom, and may as well rise and fall in sound and form, sit and lie in sound and form, and immediately see its original face, and the way Abbot Benren treats people and handles affairs.' 'Mu'an Mi' (referring to Zen Master Mu'an Fami) said, 'The old man Baishui only has plans for closing the door to cultivate, and has no use for adventurous charges. Although this monk has the use of adventurous charges, he has no plans for closing the door to cultivate, so this statement is not complete. Today, seeing injustice on the road.'

平要圓此話去也。有問如何是聲不是聲。對道遍界不曾藏。如何是色不是色。對道迅雷不及掩耳。若向者里緇素得出。則一切聲是佛聲。一切色是佛色。脫或不然。鵲來頭上語。云向眼前生。

色自色兮聲自聲。新鶯啼處柳煙輕。門門有路通京國。三島斜橫海月明。(丹霞淳)

聲出虛。色生無。聲前色後轉涂糊。間不容髮。安可名模。堂堂圓應沒錙銖。巧張爐鞴費分疏。爭如棒下無生忍。聞見馨香滿道途。(圓悟勤)

不是色。不是聲。隔簾櫳見把針人。瞻風撥草知何限。戶口門頭錯認真。(不韻音)

明州天童咸啟禪師(洞山價嗣)

簡大德問學人。卓卓上來請師的的。師曰。我者里一屙便了。有甚卓卓的的。曰。和尚與么答話。更買草鞋行腳好。師曰近前來。簡近前。師曰祇如老僧與么抵對。過在甚麼處。簡無語。師便打。

天童華云。啟禪師固是本分鉗錘。塞斷天童口未得在。簡大德雖深入閫域。要且未具透關眼。

卓卓的的。一屙便息。老鼠舞三臺。貓兒吹觱篥。烏龜舉首唱巴歌。一二三四五六七。(承天宗)

咸啟因僧問如何是應用無虧底眼。師曰恰如瞎一般。

盲聾瘖啞迥天真。眼似眉毛道始鄰。昨夜東君潛布令。黃鶯啼處綠楊春。(丹霞淳

【現代漢語翻譯】 現代漢語譯本： 平實地說，這句話已經過去了。有人問，什麼是聲，什麼不是聲？回答說，遍滿整個法界，沒有絲毫隱藏。什麼是色，什麼不是色？回答說，快如迅雷不及掩耳。如果修行人能在這裡徹悟，那麼一切聲音都是佛的聲音，一切色相都是佛的色相。如果不能這樣，就像喜鵲在頭頂上說話，雲彩在眼前升起一樣，都是虛妄的。

色自是色，聲自是聲，新鶯啼叫的地方，柳煙輕柔。家家戶戶都有路通往京城，三座仙島斜橫在海中，月光明亮。（丹霞淳）

聲出自虛空，色產生於無。在聲音之前，色相之後，反而更加迷惑。一絲一毫的空隙都不容錯過，怎麼可以用名相來描摹？堂堂正正的圓滿應化，沒有絲毫的計較。巧妙地拉動風箱，反而費力地分辨。不如在棒喝之下體悟無生法忍，那麼聞到的、見到的、感受到的，都充滿了覺悟的道路。（圓悟勤）

不是色，不是聲，隔著簾子看見拿針的人。瞻前顧後，撥開草叢，又能知道多少呢？在門戶之間，錯誤地認真對待。（不韻音）

明州天童咸啟禪師（洞山價嗣）

簡大德問學人：『卓卓』（卓越，傑出）地上來，請老師『的的』（真實，明確）指示。』禪師說：『我這裡一拉屎就完了，有什麼『卓卓』『的的』？』簡大德說：『和尚這樣回答，不如再去買草鞋雲遊四方。』禪師說：『近前來。』簡大德走近前。禪師說：『就像老僧這樣應對，過失在哪裡？』簡大德無語。禪師便打了他。

天童華說：『啟禪師確實是本分的鉗錘，但還不能完全堵住天童的嘴。簡大德雖然深入其中，但還沒有具備透徹的眼光。』

『卓卓』『的的』，一拉屎就休息。老鼠在三臺上跳舞，貓兒吹著觱篥（一種古代管樂器）。烏龜舉起頭唱著巴歌（一種地方歌曲），一二三四五六七。（承天宗）

咸啟禪師因為有僧人問：『如何是應用無虧的眼？』禪師說：『恰如瞎子一般。』

盲聾瘖啞，反而回歸天真。眼睛像眉毛一樣，道才開始接近。昨夜東君（春神）悄悄地發佈命令，黃鶯啼叫的地方，綠色的楊柳吐露新春。（丹霞淳）

【English Translation】 English version: To put it plainly, this saying has passed. Someone asks, 'What is sound, and what is not sound?' The answer is, 'The entire realm is without concealment.' What is form, and what is not form? The answer is, 'As swift as thunder, not even time to cover one's ears.' If practitioners can thoroughly understand this, then all sounds are the Buddha's sound, and all forms are the Buddha's form. If not, it's like magpies chattering overhead and clouds rising before your eyes, all illusory.

Form is form, and sound is sound. Where the new oriole sings, the willow smoke is light. Every house has a road leading to the capital. Three islands lie obliquely in the sea, the moon shining brightly. (Danxia Chun)

Sound comes from emptiness, and form arises from nothingness. Before sound and after form, one becomes even more confused. Not even a hair's breadth of space can be missed; how can it be described with names and forms? The dignified and perfect response is without any calculation. Skillfully pulling the bellows only makes it more difficult to distinguish. It's better to realize the unborn forbearance under the stick, then what is heard, seen, and felt will be filled with the path of enlightenment. (Yuanwu Qin)

Not form, not sound, seeing the person with the needle through the curtain. Looking forward and backward, parting the grass, how much can one know? In the doorway, mistakenly taking it seriously. (Bu Yunyin)

Zen Master Xianqi of Tiantong in Mingzhou (Successor of Dongshan Jia)

The virtuous Jian asked a student, 'Coming up 'zhuozhuo' (outstandingly, excellently), please teacher indicate 'didi' (truly, clearly).' The Zen master said, 'Here, I just shit and it's done. What 'zhuozhuo' 'didi'?' The virtuous Jian said, 'If the monk answers like this, it's better to buy straw sandals and travel around.' The Zen master said, 'Come closer.' The virtuous Jian came closer. The Zen master said, 'Just like this old monk's response, where is the fault?' The virtuous Jian was speechless. The Zen master then hit him.

Tiantong Hua said, 'Zen Master Qi is indeed a competent hammer, but he still can't completely shut Tiantong's mouth. Although the virtuous Jian has gone deep into it, he does not yet have penetrating eyes.'

'Zhuozhuo' 'didi', shitting and resting. The mouse dances on the Three Platforms, the cat plays the bili (an ancient wind instrument). The turtle raises its head and sings the Ba song (a local song), one two three four five six seven. (Cheng Tianzong)

Zen Master Xianqi, because a monk asked, 'What is the eye that is always perfectly functional?' The Zen master said, 'Just like a blind man.'

Blind, deaf, and mute, returning to true nature. The eyes are like eyebrows, the path begins to approach. Last night, the Lord of Spring (Chunshen) quietly issued orders, where the yellow oriole sings, the green willows reveal the new spring. (Danxia Chun)

)

瑞州九峰普滿禪師(洞山價嗣)

問僧近離甚處。曰閩中。師曰遠涉不易。曰。不難。動步便到。師曰有不動步者么。曰有。師曰爭得到此間。僧無對。師以拄杖趁出。

洞山瑩云。為人為徹。殺人見血。固是九峰一片熱腸。可惜者僧不善為客。煩勞主人。若是個衲僧。但向道和尚大似不曾行腳。管取者棒別有分付在。

云重重又水重重。步不曾移到九峰。遠涉若還言不易。主人卻在半途中。(雪巖欽)

普滿因僧問十二時中如何合道。師曰無心合道。曰畢竟如何。師曰。土上覓泥猶自可。波中求水實堪悲。

牽驢飲江水。鼻吹波浪起。岸上蹄蹋蹄。水中㭰對㭰。(方庵顯)

普滿因僧問如何是不遷義。師曰。東昇明月。西落金烏。曰非師不委。師曰理當即行。僧禮拜。師便打。僧曰。仁義道中。禮拜何咎。師曰。來處不明。須行嚴令。

拙文才云。目明可以察秋毫。理正可以分曲直。九峰深辨端倪。頭正尾正。祇如者僧禮拜又作么生。不向滄溟深處去。爭能釣得錦鱗歸。

普滿因僧問如何是不壞身。師曰正是。曰學人不會請師直指。師曰適來曲多少。

不壞身正是。正是不壞身。適來曲多少。扭得鼻頭辛。(石溪月)

京兆華嚴寺休靜禪

【現代漢語翻譯】 現代漢語譯本 瑞州九峰普滿禪師(洞山價嗣)：瑞州九峰普滿禪師(Jiufeng Puman, successor of Dongshan Jia)

有僧人問：『我從哪裡來？』回答說：『閩中』。禪師說：『遠道而來不容易啊。』僧人說：『不難，一動步就到了。』禪師說：『有不動步的人嗎？』僧人說：『有。』禪師說：『那他怎麼能到這裡來？』僧人無言以對。禪師用拄杖將他趕了出去。

洞山瑩說：『為人就要徹底，殺人就要見血。這固然是九峰禪師一片熱心腸。可惜這個僧人不懂得如何做客人，麻煩了主人。如果是個真正的衲僧，就應該直接說：和尚您好像不曾雲遊四方啊。』這樣，那根棍子自然會有別的用處。』

云重重，水重重，腳步不曾移到九峰。如果還說遠涉不容易，那主人其實還在半路上。(雪巖欽)

普滿禪師因為有僧人問：『十二時中如何與道相合？』禪師說：『無心合道。』僧人說：『到底該如何做？』禪師說：『在土上找泥還算可以，在波浪中求水實在可悲。』

牽著驢飲江水，鼻子里吹起波浪。岸上蹄子踩著蹄子，水中倒影對著倒影。(方庵顯)

普滿禪師因為有僧人問：『如何是不遷義？』禪師說：『東昇的明月，西落的金烏。』僧人說：『如果不是禪師，我就不明白了。』禪師說：『理應立即行動。』僧人禮拜。禪師便打。僧人說：『在仁義的道路上，禮拜有什麼過錯？』禪師說：『來處不明，必須嚴加管教。』

拙文才說：『目光敏銳可以看清秋毫，道理端正可以分辨曲直。九峰禪師深刻地辨別了事情的端倪，頭正尾也正。只是這個僧人的禮拜又該如何看待呢？如果不向滄溟深處去，怎麼能釣到美麗的魚呢？』

普滿禪師因為有僧人問：『如何是不壞身？』禪師說：『正是。』僧人說：『學人不能理解，請禪師直接指點。』禪師說：『剛才彎曲了多少？』

不壞身正是，正是這不壞身。剛才彎曲了多少？扭得鼻頭都酸辛。(石溪月)

京兆華嚴寺休靜禪師

【English Translation】 English version Zen Master Puman of Jiufeng in Ruizhou (Successor of Dongshan Jia): Zen Master Puman of Jiufeng in Ruizhou (Jiufeng Puman, successor of Dongshan Jia)

A monk asked, 'Where have you come from recently?' He replied, 'From Minzhong.' The Master said, 'Traveling from afar is not easy.' The monk said, 'It's not difficult; one step and you arrive.' The Master said, 'Are there those who do not take a step?' The monk said, 'There are.' The Master said, 'How do they get here?' The monk was speechless. The Master drove him out with his staff.

Dongshan Ying said, 'To help people, do it thoroughly; to kill, see blood. This is indeed Zen Master Jiufeng's warm heart. It's a pity that the monk didn't know how to be a guest, troubling the host. If he were a true mendicant monk, he should have said directly, 'Venerable Master, it seems you have never traveled around.' Then the staff would naturally have other uses.'

'Clouds upon clouds, waters upon waters, the steps have never moved to Jiufeng. If you still say traveling from afar is not easy, then the host is actually still halfway there.' (Xueyan Qin)

Zen Master Puman, because a monk asked, 'How does one accord with the Dao in the twelve periods of the day?' The Master said, 'Accord with the Dao without intention.' The monk said, 'How exactly should one do it?' The Master said, 'Seeking mud on the earth is still possible; seeking water in the waves is truly lamentable.'

'Leading a donkey to drink from the river, its nose blows up waves. On the bank, hoof treads on hoof; in the water, reflections face reflections.' (Fang'an Xian)

Zen Master Puman, because a monk asked, 'What is the meaning of non-movement?' The Master said, 'The bright moon rising in the east, the golden crow setting in the west.' The monk said, 'If it weren't for the Master, I wouldn't understand.' The Master said, 'It is right to act immediately.' The monk bowed. The Master then struck him. The monk said, 'On the path of benevolence and righteousness, what fault is there in bowing?' The Master said, 'If the origin is unclear, strict discipline must be enforced.'

Zhuo Wencai said, 'Sharp eyes can discern the finest hair, correct reasoning can distinguish right from wrong. Zen Master Jiufeng deeply discerned the subtleties of the matter, the beginning is correct and the end is correct. But how should one view this monk's bowing? If you don't go to the depths of the vast ocean, how can you catch beautiful fish?'

Zen Master Puman, because a monk asked, 'What is the indestructible body?' The Master said, 'It is precisely this.' The monk said, 'This student does not understand; please give direct instruction.' The Master said, 'How much was bent just now?'

'The indestructible body is precisely this; precisely this is the indestructible body. How much was bent just now? It twists the nose until it aches.' (Shixi Yue)

Zen Master Xiujing of Huayan Temple in Jingzhao

師(洞山價嗣)

在洛浦作維那。因普請。白椎曰。上間般柴。下間鋤地。時首座便問。聖僧作什麼。師曰。當堂不正坐。那赴兩頭機。

泐潭準云。華嚴雖臨時對答。應用不失其宜。然祇解順水撐篙。不解逆風把柁。當時若是準上座。才見伊道聖僧作什麼。便打一椎云。大眾普請罷。首座當出院。謹白。且道因甚如此。不見道一朝權在手。看取令行時。　昭覺勤云。珠鉆九曲。休靜可謂神功。玉解連環。山僧更資一路。或有問聖僧作什麼。但向道。廓如明鏡當臺照。不動形聲應萬緣。

華嚴在洞山時問。學人未見理路。未免情識。洞山曰汝還見理路也未。師曰無理路。洞曰甚麼處得情識來。師曰學人實問。洞曰與么須向萬里無寸草處立。師曰萬里無寸草處還許立也無。洞曰直須與么去。

撥開淺草露斑蛇。毒氣燻蒸墜晚霞。無奈乞兒伎倆別。籃兒無底盛還家。(粟庵鼎)

臺州幽棲道幽禪師(洞山價嗣)

一日敲鐘上堂。大眾才集。師乃問甚麼人打鐘。僧曰維那。師曰近前來。僧近前。師遂打一掌。卻歸方丈臥。

投子青雲。然自急須逃古今皆有。行窮絕處試問旁人。不識下情果然獲有。既從相問急索端由。不顧危亡。得它假難。雖獲小利。也是暗地傷人。不為好手。

【現代漢語翻譯】 現代漢語譯本 洞山價嗣禪師

洞山價嗣禪師曾在洛浦擔任維那（寺院中負責僧眾事務的職務）。一次，因為要普請（集體勞作），他敲椎（一種法器）宣告說：『上面的人搬柴，下面的人鋤地。』當時，首座（寺院中的高位僧人）便問：『聖僧（指有德行的僧人）做什麼？』禪師回答：『當堂不正坐，卻應付兩頭的機鋒。』

泐潭準禪師評論說：『華嚴雖然能臨時對答，應用時也不失其宜，然而只懂得順水撐篙，不懂得逆風把舵。當時如果我是準上座，一見到他說『聖僧做什麼』，便打他一椎，說：『大眾普請結束了，首座應當出院（離開寺院）。』請問，這是為什麼呢？沒聽過『一朝權在手，看取令行時』嗎？』昭覺勤禪師評論說：『珠鉆九曲，休靜禪師可謂有神功；玉解連環，我更要資助他一路。』或者有人問『聖僧做什麼』，只須回答說：『廓如明鏡當臺照，不動形聲應萬緣。』

華嚴在洞山時問：『學人（學佛之人，謙稱）未見理路，未免情識（情感和認知）。』洞山說：『你還見到理路了嗎？』華嚴說：『無理路。』洞山說：『從什麼地方得到情識來的？』華嚴說：『學人是真心發問。』洞山說：『這樣就必須向萬里無寸草的地方立身。』華嚴說：『萬里無寸草的地方還允許立身嗎？』洞山說：『就必須這樣去。』

撥開淺草露出斑蛇，毒氣燻蒸墜落晚霞。無奈乞兒的伎倆與衆不同，籃子沒有底卻能盛東西回家。（粟庵鼎禪師）

臺州幽棲道幽禪師（洞山價嗣）

一天，他敲鐘上堂（僧人聚集聽法的儀式）。大眾剛聚集完畢，禪師便問：『什麼人打鐘？』僧人回答：『維那。』禪師說：『近前來。』僧人走近前，禪師便打了他一掌，然後回到方丈（禪師的住所）睡覺。

投子青禪師評論說：『逃避是人急切需要的，自古至今皆是如此。在窮途末路時，不妨試著問問旁人。不瞭解下情，果然能有所收穫。既然互相詢問，就要趕緊索求端由。不顧危亡，得到的是虛假的困難。即使獲得小利，也是暗地裡傷人，不是好手段。』

【English Translation】 English version Zen Master Dongshan Jiasi

Zen Master Dongshan Jiasi once served as the director (Vina, a monastic officer in charge of various affairs) at Luopu Monastery. On one occasion, during a general labor service (Puqing), he struck the gavel (a wooden instrument used to signal announcements) and declared: 'Those above carry firewood, those below till the land.' At that moment, the head seat (the senior monk) asked: 'What does the Holy Monk (referring to a virtuous monk) do?' The Zen Master replied: 'Not sitting properly in the hall, but attending to the opportunities at both ends.'

Zen Master Letan Zhun commented: 'Although Huayan can respond appropriately on the spot and apply his wisdom without losing its suitability, he only knows how to pole a boat with the current and doesn't know how to steer against the wind. If I were Senior Zhun at that time, as soon as I heard him say, 'What does the Holy Monk do?' I would strike him with the gavel and say: 'The general labor service is over, the head seat should leave the monastery (be dismissed).' May I ask, why is this so? Haven't you heard, 'Once power is in hand, see how orders are carried out?' Zen Master Zhaojue Qin commented: 'Drilling pearls through nine bends, Zen Master Xijing can be said to have divine skill; unraveling jade from linked rings, I will further assist him on this path.' Or if someone asks, 'What does the Holy Monk do?' just answer: 'Clear as a bright mirror shining on the platform, without moving form or sound, it responds to all conditions.'

Huayan asked Dongshan: 'This student (a humble way to refer to oneself when studying Buddhism) has not seen the path of reason and cannot avoid emotions and cognitions.' Dongshan said: 'Have you seen the path of reason?' Huayan said: 'There is no path of reason.' Dongshan said: 'Where do emotions and cognitions come from?' Huayan said: 'This student is asking sincerely.' Dongshan said: 'Then you must stand in a place where there are no blades of grass for ten thousand miles.' Huayan said: 'Is it permissible to stand in a place where there are no blades of grass for ten thousand miles?' Dongshan said: 'You must go there directly.'

Parting the shallow grass reveals a speckled snake, its poisonous fumes scorch the setting sun. Helplessly, the beggar's tricks are different, the bottomless basket still brings home a full load. (Zen Master Su'an Ding)

Zen Master Daoyou of Youqi Monastery in Taizhou (Dongshan Jiasi's successor)

One day, he struck the bell to ascend the hall (a ceremony where monks gather to listen to the Dharma). As soon as the assembly had gathered, the Zen Master asked: 'Who struck the bell?' A monk replied: 'The director.' The Zen Master said: 'Come forward.' The monk came forward, and the Zen Master struck him a blow, then returned to his abbot's quarters (the Zen Master's residence) to sleep.

Zen Master Touzi Qing commented: 'Escaping is what people urgently need, and it has always been so. When at the end of the road, one might as well try asking others. Not understanding the situation below, one can indeed gain something. Since they are asking each other, they should quickly seek the cause. Disregarding danger, what one obtains is a false difficulty. Even if one gains a small advantage, it is still harming people in secret, not a good method.'

者僧雖然失利。蓋為自不守分。致禍臨身。未為分外。然雖如是。終是平人橫遭羅網。自有旁人證據在。且道證據個甚事。乃云東家不了。西舍受殃。復頌。

驀路相逢借問由。寸心莫便與它酬。雖然重擔教人代。終是慚顏暗地羞。

平地推人便吃交。道人行處意何超。分明月到梧桐上。不照梧桐照碧霄。(幻有傳)

益州北院通禪師(洞山價嗣)

問夾山。目前無法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。山曰是。師便掀倒禪床叉手而立。山起來打一拄杖。師乃下去。

法眼益云。是它掀倒禪床。何不便去。須待夾山打一棒了才去。意在什麼處。　愚庵盂云。夾山好拄杖。祇是分付遲了。待問豈不是和尚語。驀頭便打。此時北院縱有神通也措手不及。雖然。北院待夾山打一下始行是何意旨。弄玉已隨蕭史去。丹青留與後人狂。

北院在夾山。見示眾曰。坐斷主人翁。不落第二見。師乃出衆曰。須知有一人不合伴。山曰猶是第二見。師乃掀倒禪床。山曰老兄作么生。師曰待某甲舌頭爛即向和尚道。

萋萋芳草憶王孫。柳外樓邊悵斷魂。杜宇頻呼山欲雨。重重香霧鎖柴門。(粟庵鼎)

洞山道全禪師(洞山價嗣)

因僧問。清凈行者不入涅槃

【現代漢語翻譯】 現代漢語譯本： 僧人雖然遭受損失，是因為自己不守本分，導致災禍降臨到身上，並非是意料之外的事情。即使如此，終究是普通人無端遭受牽連。自有旁人可以作證這件事。要說證明什麼事呢？就是所謂的『東家出了事，西鄰遭殃』。因此作偈頌說：

『在不熟悉的路途上相遇，向人打聽緣由，不要輕易地付出真心去回報。雖然可以請人代為承擔重擔，但最終還是會在暗地裡感到慚愧。』

『在平地上推人，一下子就讓人跌倒。得道高人的行為，其意境是何等超脫？分明是月亮照在梧桐樹上，卻不只照梧桐樹，還照耀著碧空。』（幻有傳）

益州北院通禪師（洞山良價的弟子）

問夾山（地名，也指夾山善會禪師）：『目前沒有法，意念就在目前，不是目前的法，不是耳目所能達到的。這難道不是和尚您說的話嗎？』夾山說：『是。』禪師便掀翻禪床，叉手而立。夾山起身打了他一拄杖。禪師於是退下。

法眼禪師評論說：『是他掀翻了禪床，為什麼不直接離開？非要等夾山打了一棒才走。他的用意在哪裡？』愚庵盂評論說：『夾山的拄杖用得好，只是給得太遲了。等到發問『豈不是和尚語』才打。這時北院即使有神通也措手不及。』雖然如此，北院等待夾山打一下才走，是什麼用意呢？就像弄玉已經跟隨蕭史離去，只留下畫作給後人評說。』

北院禪師在夾山，開示大眾說：『要佔據主人的位置，不要落在第二見解上。』禪師於是從人群中走出說：『須知還有人不合羣。』夾山說：『這仍然是第二見解。』禪師於是掀翻禪床。夾山說：『老兄你這是做什麼？』禪師說：『等我舌頭爛掉的時候再向和尚您說。』

『萋萋的芳草讓人想起遠方的友人，柳樹外樓閣邊令人惆悵斷魂。杜鵑鳥不停地啼叫，山好像要下雨了，重重的香霧籠罩著柴門。』（粟庵鼎）

洞山道全禪師（洞山良價的弟子）

有僧人問：『清凈的修行者不入涅槃嗎？』

【English Translation】 English version: Although the monk suffered a loss, it was because he did not keep to his place, bringing disaster upon himself, which was not unexpected. Even so, it is ultimately ordinary people who are implicated for no reason. There are others who can testify to this matter. What is there to prove? It is what is called 'When the east house has a problem, the west neighbor suffers.' Therefore, a verse is made:

'Meeting on an unfamiliar road, asking about the reason, do not readily give your heart in return. Although you can ask someone to take on a heavy burden for you, you will ultimately feel ashamed in secret.'

'Pushing someone on flat ground causes them to fall immediately. How transcendent is the state of mind of a Taoist practitioner? Clearly, the moon shines on the parasol tree, but it does not only shine on the parasol tree; it also shines on the blue sky.' (Huan You Zhuan)

Yizhou Beiyuan Tong Chan Master (a disciple of Dongshan Liangjie)

Asked Jiashan (place name, also refers to Chan Master Jiashan Shanhui): 'There is no Dharma at present, the intention is in the present, it is not the Dharma of the present, it is not what the ears and eyes can reach. Isn't this what the monk is saying?' Jiashan said, 'Yes.' The Chan Master then overturned the Zen bed, stood with his hands folded. Jiashan got up and hit him with a staff. The Chan Master then withdrew.

Chan Master Fayan commented: 'It was he who overturned the Zen bed, why didn't he just leave? Why did he have to wait for Jiashan to hit him with a stick before leaving? What was his intention?' Yu'an Yu commented: 'Jiashan's staff was well used, but it was given too late. He waited until he was asked 'Isn't this what the monk is saying?' before hitting him. At this time, even if Beiyuan had supernatural powers, he would be caught off guard.' Even so, what was Beiyuan's intention in waiting for Jiashan to hit him before leaving? It's like Nongyu has already left with Xiao Shi, leaving only the painting for later generations to comment on.'

Chan Master Beiyuan, at Jiashan, instructed the assembly, saying: 'Occupy the position of the master, do not fall into the second view.' The Chan Master then came out from the crowd and said: 'Know that there is still someone who does not fit in.' Jiashan said: 'This is still the second view.' The Chan Master then overturned the Zen bed. Jiashan said: 'What are you doing, brother?' The Chan Master said: 'I will tell the monk when my tongue rots.'

'The lush grass reminds people of distant friends, the pavilions outside the willow trees make people feel melancholy and heartbroken. The cuckoo keeps calling, the mountain seems to be about to rain, and heavy fragrant mist locks the brushwood gate.' (Su'an Ding)

Chan Master Dongshan Daoquan (a disciple of Dongshan Liangjie)

A monk asked: 'Do pure practitioners not enter Nirvana?'

。破戒比丘不入地獄時如何。師曰。度盡無遺影。還它越涅槃。

寶壽新云。好個師僧。竟不知墮在無影坑中。憑空以為究竟。若不是洞山重布梯航。何時復出得見天日。要識清凈行者么。東邊是。要識破戒比丘么。西邊是。還會么。也是無事生事。

京兆蜆子和尚(洞山價嗣)

混俗閩中。不蓄道具。不循律儀。冬夏一衲。逐日沿江岸采掇蝦蜆充腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜聞之。欲決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師曰神前酒檯盤。嚴放手曰。不虛與我同根生。

神前酒檯盤。鐵彈大如拳。一擊便粉碎。不值半文錢。(圓悟勤)

神前撥紙問西來。直截當機指酒臺。赤膊袒肩頭面禮。禍從天降不成災。(瞎堂遠)

紙錢堆里可憐生。臭口才開便葛藤。蕩盡鬼家窮活計。至今古廟絕人行。(東山源)

捷蜆撈蝦昧己靈。那堪古廟著渾身。抬頭那畔空狼藉。討甚多年鬼眼睛。(東野敷)

潭州大光山居誨禪師(石霜諸嗣)

因僧問。祇如達磨是祖否。師曰不是祖。曰既不是祖又來作什麼。師曰祇為汝不薦。曰薦后如何。師曰方知不是祖。

少林續𦦨事堪奇。臘夜梅花雪后枝。黃檗昔年曾有

語。大唐國里沒禪師。(丹霞淳)

覿面全提少室令。當機不薦過新羅。清風樓上逢知己。撥動煙塵不奈何。(足庵鑒)

筠州九峰道虔禪師(石霜諸嗣)

因僧問。祖祖相傳。復傳何事。師曰。釋迦慳。迦葉富。曰如何是釋迦慳。師曰無物與人。曰如何是迦葉富。師曰國內孟嘗君。曰畢竟傳底事作么生。師曰百歲老人夜分鐙。

寂光影里現全身。貴異天然迥出倫。家富奴兒偏得力。夜分燈火照西鄰。(丹霞淳)

玉堂人靜苔墀冷。一片虛凝月色寒。何處笛聲驚夢起。醒來殊覺漏聲殘。(元冥真)

九峰因僧問。承聞和尚有言。諸聖間出祇是傳語人是否。師曰是。曰。世尊一手指天。一手指地。道天上天下惟吾獨尊。因甚喚作傳語人。師曰。祇為一手指天一手指地。因此喚作傳語人。

妙相圓明不可親。奴兒婢子自慇勤。指天指地偁尊大。也是傳言送語人。(丹霞淳)

虎驟龍驤越大方。金聲玉振豈尋常。要知尊貴深深旨。臣相當途印不彰。(觀濤奇)

使臣傳旨日勤勤。主上從來不視軍。大抵天然君體段。陰陽燮理罕相聞。(天愚寶)

九峰因僧問如何是學人自己。師曰更問阿誰。曰恁么便承當時如何。師曰須彌頭更戴須彌。

自家冷暖自家

【現代漢語翻譯】 現代漢語譯本： 語。大唐國內沒有禪師。(丹霞淳)

直接了當地全部提持少室山的法令，當機立斷不推薦給新羅人。在清風樓上遇到知己，撥動煙塵也無可奈何。(足庵鑒)

筠州九峰道虔禪師(石霜諸嗣)

有僧人問：『祖祖相傳，究竟傳的是什麼事？』道虔禪師說：『釋迦牟尼佛很吝嗇，迦葉佛很富有。』僧人問：『如何是釋迦牟尼佛吝嗇？』道虔禪師說：『沒有東西給人。』僧人問：『如何是迦葉佛富有？』道虔禪師說：『國內的孟嘗君。』僧人問：『究竟傳的是什麼事？』道虔禪師說：『百歲老人在深夜點燈。』

在寂靜光明的影子里顯現全身，可貴之處在於天然迥異，超凡脫俗。家境富裕，奴僕反而更加得力。深夜點燈，照亮西邊的鄰居。(丹霞淳)

玉堂里一片寂靜，臺階上的青苔冰冷，一片空虛凝結，月色寒冷。什麼地方傳來笛聲驚醒了夢，醒來后特別感覺到滴漏的聲音殘缺不全。(元冥真)

九峰道虔禪師，有僧人問：『聽說和尚您說過，諸佛聖賢出現世間，只不過是傳話的人，是這樣嗎？』道虔禪師說：『是這樣。』僧人問：『世尊一手指天，一手指地，說天上天下唯我獨尊，為什麼還叫做傳話的人？』道虔禪師說：『正因為他一手指天，一手指地，因此才叫做傳話的人。』

微妙的形象圓滿光明，難以親近。奴僕婢女反而更加慇勤。手指天，手指地，自稱尊大，也是傳話送語的人。(丹霞淳)

像猛虎一樣迅猛，像龍一樣騰躍，氣度宏大。金玉之聲振聾發聵，豈是尋常。想要知道尊貴深深的旨意，臣子在道路上蓋印也不明顯。(觀濤奇)

使臣傳達旨意，每天都勤勤懇懇。君主從來不親自視察軍隊。大抵是天然的君王氣度，陰陽調和的道理很少聽說。(天愚寶)

九峰道虔禪師，有僧人問：『如何是學人自己？』道虔禪師說：『更問誰呢？』僧人問：『這樣說來，便承當的時候如何？』道虔禪師說：『須彌山頭上再戴一座須彌山。』

自家冷暖自家知。

【English Translation】 English version: Words. There are no Chan masters in the Great Tang Dynasty. (Danxia Chun)

Directly and completely upholding the decrees of Shaoshi (Shaoshi Mountain), not recommending it to the Silla (ancient Korean kingdom) people when the opportunity arises. Meeting a confidant in Qingfeng Tower, stirring up dust is to no avail. (Zu'an Jian)

Chan Master Daoqian of Jiufeng (Nine Peaks) in Junzhou (a place name) (Successor of Shishuang)

A monk asked: 'What is being transmitted from ancestor to ancestor?' The Master said: 'Shakyamuni (釋迦牟尼) is stingy, and Kashyapa (迦葉) is rich.' The monk said: 'What is Shakyamuni's stinginess?' The Master said: 'Having nothing to give to others.' The monk said: 'What is Kashyapa's richness?' The Master said: 'The Lord Mengchang (孟嘗君) of the country.' The monk said: 'What exactly is being transmitted?' The Master said: 'An old man of a hundred years lighting a lamp in the middle of the night.'

Revealing the whole body in the shadow of silent light, its preciousness lies in its natural uniqueness, standing out from the ordinary. With a wealthy family, the servants are even more helpful. Lighting a lamp in the middle of the night illuminates the western neighbor. (Danxia Chun)

The jade hall is quiet, the moss on the steps is cold, a piece of emptiness congeals, the moonlight is cold. Where does the sound of the flute awaken the dream? Waking up, one especially feels the incompleteness of the dripping sound. (Yuan Mingzhen)

Jiufeng (Nine Peaks), a monk asked: 'I have heard the Master say that the appearance of all sages is merely as messengers, is that so?' The Master said: 'It is so.' The monk asked: 'The World-Honored One (世尊) points one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am honored.' Why is he called a messenger?' The Master said: 'Precisely because he points one finger to the sky and one finger to the earth, therefore he is called a messenger.'

The wondrous form is perfectly bright and unapproachable. The servants are all the more diligent. Pointing to the sky and pointing to the earth, claiming greatness, is also a messenger. (Danxia Chun)

Like a fierce tiger and a soaring dragon, with great magnanimity. The sound of gold and jade resonates, how could it be ordinary? If you want to know the deep meaning of nobility, the minister's seal on the road is not obvious. (Guan Taoqi)

The envoy diligently conveys the imperial decree every day. The sovereign never personally inspects the army. Generally, it is the natural demeanor of a ruler, and the principles of yin and yang harmony are rarely heard. (Tian Yu Bao)

Jiufeng (Nine Peaks), a monk asked: 'What is the student's own self?' The Master said: 'Who else are you asking?' The monk asked: 'In that case, how is it when one takes on the responsibility?' The Master said: 'Putting another Mount Sumeru (須彌山) on top of Mount Sumeru.'

One's own coldness and warmth are known to oneself.

知。祖意西來更問誰。全體承當全體是。須彌頂上戴須彌。(石溪月)

到舍未須矜是主。至親何用敘寒暄。冠天履地尋常事。略著絲毫便墮尊。(位中符)

九峰因僧問。西天坐夏以蠟人為驗。未審此間如何。師曰。頭戴午夜月。腳蹋黃金地。曰此人還轉也無。師曰爭得不轉。曰如何轉。師曰今世已聞龍脫骨。

徑山琇云。今日忽有問此間夏末有人得道么。但對道無。云何謂無。向道個個眉毛橫眼上。人人鼻孔大頭垂。且道九峰是徑山是。

午夜山房月色深。十分明白墮功勛。撥開向上通天竅。煙嶂重重不見人。(自得暉)

金地團圞白玉輪。蒼龍弄影過云津。祇今聚窟瓊田外。水母親騎折角麟。(俍亭挺)

九峰因石霜遷化。眾請首座住持。時師為侍者。白眾問首座曰。先師道休去歇去。冷秋秋去。一條白練去古廟香爐去。一念萬年去。明什麼邊事。會得即住持。不會即不可。座曰明一色邊事。師曰與么則不會先師意在。座曰但裝香來。香菸斷處若去不得。即不會。遂焚香。香菸未斷。座遂脫去。師撫座背曰。坐脫立亡即不無。先師意未夢見在。

云居舜云。九峰祇具一隻。眼　南堂靜云。要識虔侍者么。祇是急殺人底漢子。要識首座么。祇是孟春猶寒。仲春漸暖。

【現代漢語翻譯】 現代漢語譯本： 知。祖師西來的真意更要問誰呢？完全地承擔，完全地就是它。須彌山頂上戴著須彌山。（石溪月） 到了家，不必自誇是主人。至親之間，何必敘說寒暄客套。頭頂著天，腳踩著地，本是尋常事。略微執著于絲毫，便會墮落於尊卑分別。（位中符） 九峰和尚因有僧人提問：『西天以蠟人來驗證坐夏（安居），不知這裡如何驗證？』九峰和尚回答：『頭戴午夜的月亮，腳踩黃金地。』僧人問：『此人還會轉變嗎？』九峰和尚說：『怎麼會不轉變？』僧人問：『如何轉變？』九峰和尚說：『如今世上已聽說龍脫骨了。』 徑山琇云禪師說：『今日忽然有人問，這裡夏末有人得道嗎？』只回答說『沒有』。為什麼說沒有呢？就說『個個眉毛橫在眼睛上，人人鼻孔朝下。』且說九峰和尚是徑山和尚嗎？是也不是？』 午夜山房，月色深沉。十分明白，反而墮入功勛的執著。撥開向上通天的竅穴，煙霧山嶂重重，不見人影。（自得暉） 金色的土地上，圓圓的白玉輪。蒼龍舞動身影，經過云間的渡口。如今在聚窟（傳說中的仙山）瓊田之外，水母親騎著折角的麒麟。（俍亭挺） 九峰和尚因為石霜（人名）圓寂，大眾請首座（寺院中職位名）來住持。當時九峰和尚是侍者，他告訴大眾，問首座說：『先師（石霜）說休去歇去，冷秋秋去，一條白練去，古廟香爐去，一念萬年去，明的是什麼邊事？』會得就來住持，不會就不可。首座說：『明的是一色邊事。』九峰和尚說：『這樣則是不明白先師的意圖。』首座說：『但裝香來。香菸斷處如果不能離去，就是不會。』於是焚香，香菸未斷，首座就脫化（圓寂）了。九峰和尚撫摸著首座的背說：『坐著脫化，站著圓寂，這不難做到，但先師的意圖，你還沒夢見到呢。』 云居舜說：『九峰和尚只具一隻眼。』南堂靜說：『要認識虔侍者嗎？他只是個急死人的漢子。要認識首座嗎？他只是孟春（農曆正月）還寒，仲春（農曆二月）漸暖。』

【English Translation】 English version: Know. Who else should be asked about the Patriarch's (Bodhidharma's) intention in coming from the West? Fully embrace it, and it is fully it. Wearing Mount Sumeru on top of Mount Sumeru. (Shiqi Yue) Having arrived home, there's no need to boast about being the host. Among close relatives, why bother with polite greetings? Wearing the sky and treading the earth are ordinary matters. A slight attachment to anything will cause one to fall into the trap of hierarchical distinctions. (Wei Zhongfu) Jiufeng (name of a monk) was asked by a monk: 'In the Western Regions, they use wax figures to verify the summer retreat (Anju), I wonder how it is verified here?' The Master (Jiufeng) replied: 'Wearing the midnight moon on the head, treading on the golden earth with the feet.' The monk asked: 'Will this person still transform?' The Master said: 'How could they not transform?' The monk asked: 'How do they transform?' The Master said: 'Now the world has already heard of the dragon shedding its bones.' Jingshan Xiuyun (name of a monk) said: 'If someone suddenly asks today, is there anyone here who has attained the Dao (the Way) at the end of summer?' Just answer 'No.' Why say no? Just say 'Everyone's eyebrows are across their eyes, everyone's nostrils are pointing downwards.' And say, is Jiufeng the same as Jingshan? Is it or isn't it?' In the midnight mountain hermitage, the moonlight is deep. Being perfectly clear, one falls into the trap of meritorious deeds. Open up the upward-reaching heavenly aperture, and amidst the layers of misty peaks, no one is seen. (Zide Hui) On the golden earth, a round white jade wheel. A blue dragon plays with shadows, passing through the cloud ford. Now, outside the Qiong Fields (mythical jade fields) of Juku (mythical mountain), the Water Mother rides a unicorn with a broken horn. (Liangting Ting) Because Shishuang (name of a monk) passed away, the assembly invited the Head Seat (position in a monastery) to be the abbot. At that time, the Master (Jiufeng) was an attendant. He told the assembly to ask the Head Seat: 'The late Master (Shishuang) said, 'Rest, cease, cold autumn ceases, a white silk ribbon ceases, the ancient temple incense burner ceases, one thought ten thousand years cease,' what is being clarified?' If you understand, then be the abbot; if you don't understand, then you cannot.' The Head Seat said: 'Clarifying the matter of one color.' The Master (Jiufeng) said: 'In that case, you do not understand the late Master's intention.' The Head Seat said: 'Just light incense. If you cannot depart when the incense smoke ceases, then you do not understand.' So he burned incense. Before the incense smoke ceased, the Head Seat passed away (died). The Master (Jiufeng) stroked the Head Seat's back and said: 'To pass away sitting or standing is not difficult, but you haven't even dreamed of the late Master's intention.' Yunjü Shun said: 'Jiufeng only has one eye.' Nantang Jing said: 'Do you want to know the attendant Qian? He is just a man who is anxious to death. Do you want to know the Head Seat? He is just like early spring (first month of the lunar calendar) still cold, mid-spring (second month of the lunar calendar) gradually warming up.'

季春漸暄。忽有人喚和尚。和尚啞賴它喚一聲。若不喚一聲。唸到臘月三十日也未了在。　開福寧云。且道首座是會不會。若道會。侍者撫背云先師意未夢見在。若道不會。其奈首座良哉。快便攃手便行。且道利害在什麼處。會么。路遠夜長休把火。大家吹滅暗中行。　南華昺云。透生死關。高超物表。秉殺活劍。獨據寰中。若非智眼洞明。未免扶籬摸壁。要會么。春蘭與秋菊。各自一時榮。　薦福行雲。大凡本分法席肘臂。欲其重。非重不能權衡佛祖爪牙。欲其利。非利無以開託人天。看它石霜遷化。首座侍者各出一隻手扶持石霜宗旨。直是光前絕後古今罕聞。諸人要辨來端。各請拗折弓箭。蹋翻射垛。來與老僧相見。　徑山杲云。兩個無孔鐵錘。就中一個最重。　天寧琦云。首座坐脫立亡。侍者說黃道黑。先師意在鉤頭。須信曲中有直。若在臨濟門下。三十棒教誰吃。來說是非者。便是是非人。　報恩琇云。首座擔板祇得一橛。當時見道恁么則未會先師意在。祇消道吾不如汝。管教九峰無地容身。不見道爭之不足讓則有餘。　博山來云。善建者不拔。善辯者若訥。首座損其華。填其實。潔其操。楷其式。住持事業豈其然乎。侍者太煞逕庭。不近人情。還會石霜意也未。總好與三十笤帚。　清化嶾云。者兩個漢。好

【現代漢語翻譯】 現代漢語譯本： 暮春時節天氣漸暖。忽然有人呼喚和尚。和尚裝作沒聽見，任憑他叫一聲。如果不叫這一聲，唸經唸到臘月三十也完不了啊。

開福寧禪師說，各位，你們說首座（寺院中職位僅次於住持的僧人）是會還是不會（領會石霜意）？如果說會，侍者（服侍僧人的）就拍著他的背說：『先師（已故的石霜禪師）的意圖我還沒夢到呢。』如果說不會，又顯得首座太好了。乾脆利落地擦手就走。那麼，關鍵在哪裡呢？明白嗎？路遠夜長，最好不要點火，大家吹滅火把在黑暗中行走。

南華昺禪師說，透徹生死關，高超于萬物之上，秉持著殺生和救生的劍，獨自佔據天地之間。如果不是智慧之眼洞察明瞭，免不了像扶著籬笆摸索墻壁一樣。想要領會嗎？春蘭和秋菊，各自在一個時節里繁榮。

薦福行禪師說，大凡本分上的法席，肘和臂膀，要厚重，不厚重就不能權衡佛祖的爪牙，要鋒利，不鋒利就無法開導人天。看看石霜禪師遷化（去世）時，首座和侍者各伸出一隻手扶持石霜禪師的宗旨，真是光前絕後，古今罕見。各位想要辨別來龍去脈，請各自拗斷弓箭，踢翻箭靶，來與老僧相見。

徑山杲禪師說，兩個沒有孔的鐵錘，其中一個最重。

天寧琦禪師說，首座坐著死去，站著圓寂。侍者說黃道吉日和黑道兇日，先師的意圖在魚鉤上，要知道曲中有直。如果在臨濟宗門下，這三十棒教訓該讓誰吃呢？說是非的人，就是是非之人。

報恩琇禪師說，首座挑著木板只得到一截。當時如果見到就說，這樣就沒領會先師的意圖。只要說『道吾（禪師名）不如你』，保證九峰禪師無地容身。沒聽過嗎？爭奪不足，謙讓則有餘。

博山來禪師說，善於建設的人不會被拔除，善於辯論的人好像很笨拙。首座減損他的華麗，充實他的內在，純潔他的操守，端正他的儀容，住持的事業難道是這樣嗎？侍者太過分了，不近人情。領會石霜禪師的意圖了嗎？總共賞他三十個笤帚。

清化嶾禪師說，這兩個傢伙，好啊！

English version: Late spring, the weather is gradually getting warmer. Suddenly someone calls for the monk. The monk pretends not to hear and lets them call once. If this call isn't made, reciting scriptures until the thirtieth day of the twelfth lunar month won't be finished.

Chan Master Kaifu Ning said, 'Everyone, do you say the head seat (the monk in the temple second only to the abbot) understands or doesn't understand (Shishuang's meaning)?' If you say they do, the attendant (one who serves the monk) pats their back and says, 'I haven't even dreamed of the late master's (the deceased Chan Master Shishuang) intention yet.' If you say they don't, it seems like the head seat is too good. Simply wipe your hands and leave. So, where is the key? Do you understand? The road is long and the night is dark, it's best not to light a fire, everyone blow out the torches and walk in the dark.

Chan Master Nanhua Bing said, 'Penetrate the gate of life and death, transcend all things, wield the sword of killing and saving, and occupy the universe alone. If it is not the eye of wisdom that sees clearly, one cannot avoid groping along the fence like feeling the wall. Want to understand? Spring orchids and autumn chrysanthemums each flourish in their own season.'

Chan Master Jianfu Xing said, 'Generally, the dharma seat of one's duty, the elbows and arms, should be heavy, if not heavy, one cannot weigh the claws and teeth of the Buddhas, and should be sharp, if not sharp, one cannot open up and support humans and devas. Look at when Chan Master Shishuang passed away (died), the head seat and the attendant each extended a hand to support Chan Master Shishuang's purpose, it is truly unprecedented and rarely heard of in ancient and modern times. If you want to distinguish the origin and end, please each break your bows and arrows, kick over the target, and come to see this old monk.'

Chan Master Jingshan Gao said, 'Two iron hammers without holes, one of which is the heaviest.'

Chan Master Tianning Qi said, 'The head seat dies sitting down, and passes away standing up. The attendant speaks of auspicious and inauspicious days, the late master's intention is on the fishhook, you must believe that there is straightness in the curve. If it were under the Linji school, who should eat these thirty blows of the staff? The one who speaks of right and wrong is the person of right and wrong.'

Chan Master Baoen Xiu said, 'The head seat carries a plank and only gets one section. If you saw it at that time and said that, then you didn't understand the late master's intention. Just say 'Daowu (a Chan master's name) is not as good as you', and guarantee that Chan Master Jiufeng will have nowhere to stand. Haven't you heard? Contention is not enough, concession is more than enough.'

Chan Master Boshan Lai said, 'Those who are good at building are not uprooted, and those who are good at arguing seem clumsy. The head seat diminishes his splendor, fills his substance, purifies his conduct, and corrects his appearance, is the abbot's career like this? The attendant is too much, inhumane. Have you understood Chan Master Shishuang's intention? Give him thirty brooms in total.'

Chan Master Qinghua Yin said, 'These two fellows, good!'

【English Translation】 Late spring, the weather is gradually getting warmer. Suddenly someone calls for the monk. The monk pretends not to hear and lets them call once. If this call isn't made, reciting scriptures until the thirtieth day of the twelfth lunar month won't be finished.

Chan Master Kaifu Ning said, 'Everyone, do you say the head seat (the monk in the temple second only to the abbot) understands or doesn't understand (Shishuang's meaning)?' If you say they do, the attendant (one who serves the monk) pats their back and says, 'I haven't even dreamed of the late master's (the deceased Chan Master Shishuang) intention yet.' If you say they don't, it seems like the head seat is too good. Simply wipe your hands and leave. So, where is the key? Do you understand? The road is long and the night is dark, it's best not to light a fire, everyone blow out the torches and walk in the dark.

Chan Master Nanhua Bing said, 'Penetrate the gate of life and death, transcend all things, wield the sword of killing and saving, and occupy the universe alone. If it is not the eye of wisdom that sees clearly, one cannot avoid groping along the fence like feeling the wall. Want to understand? Spring orchids and autumn chrysanthemums each flourish in their own season.'

Chan Master Jianfu Xing said, 'Generally, the dharma seat of one's duty, the elbows and arms, should be heavy, if not heavy, one cannot weigh the claws and teeth of the Buddhas, and should be sharp, if not sharp, one cannot open up and support humans and devas. Look at when Chan Master Shishuang passed away (died), the head seat and the attendant each extended a hand to support Chan Master Shishuang's purpose, it is truly unprecedented and rarely heard of in ancient and modern times. If you want to distinguish the origin and end, please each break your bows and arrows, kick over the target, and come to see this old monk.'

Chan Master Jingshan Gao said, 'Two iron hammers without holes, one of which is the heaviest.'

Chan Master Tianning Qi said, 'The head seat dies sitting down, and passes away standing up. The attendant speaks of auspicious and inauspicious days, the late master's intention is on the fishhook, you must believe that there is straightness in the curve. If it were under the Linji school, who should eat these thirty blows of the staff? The one who speaks of right and wrong is the person of right and wrong.'

Chan Master Baoen Xiu said, 'The head seat carries a plank and only gets one section. If you saw it at that time and said that, then you didn't understand the late master's intention. Just say 'Daowu (a Chan master's name) is not as good as you', and guarantee that Chan Master Jiufeng will have nowhere to stand. Haven't you heard? Contention is not enough, concession is more than enough.'

Chan Master Boshan Lai said, 'Those who are good at building are not uprooted, and those who are good at arguing seem clumsy. The head seat diminishes his splendor, fills his substance, purifies his conduct, and corrects his appearance, is the abbot's career like this? The attendant is too much, inhumane. Have you understood Chan Master Shishuang's intention? Give him thirty brooms in total.'

Chan Master Qinghua Yin said, 'These two fellows, good!'

似吳越人搖船。各使一邊。石霜老人決未肯點頭在。　像耳覺云。宗師行處如火消冰。透過是非關。全機亡得喪。盡道首座滯在一色。侍者知見超師。可謂體妙失宗。全迷向背。殊不知首座如鷺鷥立雪品類不齊。侍者似鳳翥丹霄不縈金網。一人高高山頂立。一人深深海底行。各自隨方而來。同會九重城裡。而今要識此二人么。豎拂子云。龍臥碧潭風凜凜。垂下拂子云。鶴歸霄漢背摩天。

世間何事最堪悲。無孔由來是鐵錘。爐冶不能烹得破。任教千古與風吹。(保寧勇)

帶角披毛異類身。寒灰枯木眼中塵。雖然未會先師意。爭奈臨行一著親。(丹霞淳)

雖然一箭定天山。百戰場中出手難。莫道古祠香火斷。神前自有酒檯盤。(上方益)

石人不怕師子吼。須彌頂上翻筋斗。滄溟竭盡正三更。生鐵崑崙云外走。(承天宗)

石霜一宗親傳九峰。香消脫去正脈難通。月巢鶴作千年夢。雪屋人迷一色功。坐斷十方猶點額。密移一步看飛龍。(天童覺)

一片虛凝絕謂情。白雲消散彩霞橫。行人莫怪貪程速。坐守寒巖異草青。(云巖因)

萬丈寒潭徹底清。霜天午夜欲生冰。釣魚要擲金鱗餌。撥轉蘆篷向月明。(正堂辨)

梅雪爭春未肯降。騷人閣筆費評章。梅雖遜雪

{ "translations": [ "現代漢語譯本：", "就像吳越人搖船一樣，各自使用一邊。石霜老人（Shishuang Laoren）也決不會輕易點頭認可這種做法。", "象耳（Xiang Er）覺悟說：『宗師的行處，就像火消融冰一樣。』穿透是非的關卡，全部機用都忘卻得失。都說首座（Shouzuo）停滯在一色（Yise）的境界里，侍者（Shizhe）的知見超越了老師，這可以說是體會精妙卻失去了根本，完全迷惑了方向。卻不知道首座就像鷺鷥站在雪地裡，品類不齊；侍者就像鳳凰飛舞在紅色的天空，不被金色的網羅束縛。一人高高地站在山頂，一人深深地在海底行走，各自隨著方向而來，共同匯聚在九重城裡。現在想要認識這二人嗎？』豎起拂塵說：『龍臥在碧綠的深潭裡，風凜凜地吹著。』垂下拂塵說：『鶴回到天空，背脊摩擦著天。』", "『世間什麼事最可悲？沒有孔洞的本來就是鐵錘。爐火冶煉也不能把它烹煉破，任憑它千古被風吹。』（保寧勇（Baoning Yong））", "『帶著角披著毛，是異類的身體。寒冷的灰燼，枯朽的樹木，是眼中的塵埃。雖然沒有領會先師的意旨，怎奈臨行時那一著是如此親切。』（丹霞淳（Danxia Chun））", "『雖然一箭射定了天山，百戰場中出手卻很難。不要說古老的祠堂香火斷絕了，神前自然有酒和檯盤。』（上方益（Shangfang Yi））", "『石人不怕獅子的吼叫，在須彌山頂上翻筋斗。滄海枯竭，正是三更時分，生鐵鑄成的崑崙山在云外奔走。』（承天宗（Cheng Tianzong））", "『石霜一宗親傳九峰，香火消散，脫離正脈難以貫通。月亮下的鳥巢，鶴做著千年的夢；雪屋裡的人，迷惑於一色的功夫。即使坐斷十方，仍然要點額；秘密地移動一步，觀看飛龍。』（天童覺（Tiantong Jue））", "『一片虛空凝結，超越了言語情思。白雲消散，彩霞橫空。行人不要奇怪我貪圖路程快速，只是因為坐守在寒冷的巖石上，奇異的草木已經青翠。』（云巖因（Yunyan Yin））", "『萬丈寒冷的深潭，清澈見底。霜天午夜，想要結冰。釣魚要投擲金色的魚餌，撥轉蘆葦搭成的船篷，面向月亮。』（正堂辨（Zheng Tang Bian））", "『梅花和雪花爭著報春，誰也不肯退讓，騷人擱下筆，難以評論。梅花雖然比不上雪花』", "", "english_translations": [ "English version:", "It's like people from Wu and Yue rowing boats, each using one side. Old Man Shishuang (Shishuang Laoren) would never easily nod in agreement with this practice.", "Xiang Er (Xiang Er) realized: 'The place where the master goes is like fire melting ice.' Passing through the barrier of right and wrong, all functions are forgotten, along with gains and losses. Everyone says that the chief monk (Shouzuo) is stuck in the realm of oneness (Yise), and the attendant's (Shizhe) knowledge surpasses the teacher. This can be said to be understanding the subtle but losing the root, completely confused about the direction. But they don't know that the chief monk is like a heron standing in the snow, with uneven qualities; the attendant is like a phoenix flying in the red sky, not bound by golden nets. One person stands high on the mountaintop, one person walks deep in the seabed, each coming from their own direction, gathering together in the nine-layered city. Now, do you want to recognize these two people?' He raised the whisk and said, 'The dragon lies in the green pool, the wind blowing fiercely.' He lowered the whisk and said, 'The crane returns to the sky, its back rubbing against the heavens.'", "'What is the most tragic thing in the world? A hammer without a hole is inherently a hammer. The furnace cannot smelt it, let it be blown by the wind for thousands of years.' (Baoning Yong (Baoning Yong))", "'Wearing horns and fur, it is a different kind of body. Cold ashes and withered trees are dust in the eyes. Although I have not understood the intention of the former master, how can I deny that the last move before departure is so intimate?' (Danxia Chun (Danxia Chun))", "'Although an arrow has settled Tianshan, it is difficult to make a move in a hundred battlefields. Don't say that the ancient ancestral hall has no incense, there will naturally be wine and a table in front of the gods.' (Shangfang Yi (Shangfang Yi))", "'The stone man is not afraid of the lion's roar, somersaulting on the top of Mount Sumeru. The sea is exhausted, it is the third watch of the night, and the iron-cast Kunlun Mountain runs outside the clouds.' (Cheng Tianzong (Cheng Tianzong))", "'The Shishuang sect is directly transmitted to Jiufeng, the incense is extinguished, and it is difficult to connect the orthodox lineage. The crane makes a thousand-year dream in the moonlit nest; the person in the snow house is confused by the kung fu of oneness. Even if you sit and cut off the ten directions, you still have to nod your forehead; secretly move one step to watch the flying dragon.' (Tiantong Jue (Tiantong Jue))", "'A piece of emptiness is condensed, surpassing words and emotions. White clouds dissipate, and colorful clouds stretch across the sky. Travelers, don't be surprised that I am greedy for the speed of the journey, it is just because sitting and guarding on the cold rock, the strange plants are already green.' (Yunyan Yin (Yunyan Yin))", "'The ten-thousand-foot cold pool is clear to the bottom. On a frosty midnight, it wants to freeze. To catch fish, you must throw golden bait, turn the reed-built awning, and face the moon.' (Zheng Tang Bian (Zheng Tang Bian))", "'Plum blossoms and snow compete for spring, neither willing to give way, the poet puts down his pen, it is difficult to comment. Although plum blossoms are inferior to snow'" ] }

三分白。雪卻輸梅一段香。(六愚哲)

玉樓金殿鎖瓊枝。妃子徒勤舞袖時。明露秋光猶不委。暗藏春色幾人知。(磐石安)

一針針又一針針。定要針它病淺深。痛處一針肝膽見。方知割股救人心。(梅溪度)

九峰因僧問。人人盡道請益。未審師還拯濟也無。師曰汝道巨岳還曾乏寸土么。曰四海蔘尋當爲何事。師曰演若迷頭心自狂。曰還有不狂者么。師曰有。曰如何是不狂者。師曰突曉途中眼不開。

寒谷生洪律。全超拯濟功。園林變花柳。何必待春風。(方庵顯)

萬里封疆事正愁。淵明解印笑封侯。歸來故里渾風月。何用勞生更折腰。(雪侖果)

九峰因僧問。盡乾坤都來是個眼。如何是乾坤眼。師曰乾坤在里許。曰乾坤眼何在。師曰正是乾坤眼。曰還照矚也無。師曰不借三光勢。曰。既不借三光勢。憑何喚作乾坤眼。師曰。若不恁么。髑髏前見鬼人無數。

絲來線去話情悰。𢹂手相將入錦叢。到底淚腸無限痛。一聲長笛寄秋風。山疊疊。水重重。筆尖珍重點睛龍。(墨歷智)

許大乾坤一眼睛。明頭卻暗暗頭明。金鎞若剩纖毫翳。草動風吹總是兵。(豁堂嵓)

退身有路。進步曷升。重重拈起。截鐵斬釘。使星三徙情方恰。定國安邦見老成。(頻

【現代漢語翻譯】 現代漢語譯本： 三分雪白，雪卻比梅花少了一段香氣。（六愚哲） 玉樓金殿鎖住了美麗的梅花枝條。妃子徒勞地勤奮舞動衣袖。明亮的秋光仍然不願凋謝，暗藏的春色有幾人知曉？（磐石安） 一針又一針地紮下去，一定要針出病情的深淺。痛處一針紮下去，肝膽都顯現出來，才知道割股救人的真心。（梅溪度） 九峰和尚因有僧人提問：『人人都說要請教益處，不知師父您是否還救濟世人？』師父說：『你說巨大的山嶽還缺少一寸土嗎？』僧人說：『四海蔘訪尋覓，應當爲了什麼事？』師父說：『就像演若（Yanoruo，人名，比喻認不清自己的人）迷失了頭，心就自己發狂。』僧人說：『還有不發狂的人嗎？』師父說：『有。』僧人說：『如何是不發狂的人？』師父說：『天剛亮的時候，眼睛卻睜不開。』 寒冷的山谷中生長出洪大的音律，完全超越了救濟世人的功德。園林變成了花草樹木，何必等待春風吹拂？（方庵顯） 萬里邊疆的戰事正令人擔憂，陶淵明（Tao Yuanming，東晉詩人）辭官解印，笑著看那些追求封侯的人。歸來故鄉，一切都是清風明月，何必勞碌一生，還要彎腰屈膝？（雪侖果） 九峰和尚因有僧人提問：『整個天地都只是一個眼睛，什麼是天地之眼？』師父說：『天地就在這裡面。』僧人說：『天地之眼在哪裡？』師父說：『這正是天地之眼。』僧人說：『它還照耀萬物嗎？』師父說：『不借助太陽、月亮、星辰的光芒。』僧人說：『既然不借助太陽、月亮、星辰的光芒，憑什麼稱作天地之眼？』師父說：『如果不這樣，骷髏前見到鬼的人就數不清了。』 絲來線去，訴說著情意。攜手相將，進入錦繡叢中。最終淚水滿腸，無限悲痛，一聲長笛，寄託著秋風。山巒重重疊疊，流水層層疊疊，筆尖珍重地一點，畫龍點睛。（墨歷智） 偌大的天地就是一隻眼睛，明處卻暗，暗處卻明。金鎞（Jin Pi，一種金屬工具）如果還殘留著一絲塵翳，草動風吹，都像是士兵。（豁堂嵓） 退身有路可走，進身又如何陞遷？重重地拈起，截斷鐵釘。使星（Shi Xing，星名，比喻出使的人）三次遷移，情意才恰當，安定國家，保衛邊疆，顯現出老練成熟。（頻）

【English Translation】 English version: Three parts white, snow loses to plum blossoms by a segment of fragrance. (Liu Yuzhe) Jade towers and golden halls lock in the exquisite plum branches. The imperial concubine toils in vain, diligently dancing with her sleeves. The bright autumn light still does not wither, how many know the hidden spring colors? (Pan Shi'an) One needle after another, surely to needle out the depth of the illness. One needle in the painful spot reveals the liver and gallbladder, only then knowing the true heart of cutting flesh to save people. (Meixi Du) Jiufeng (Jiufeng, mountain name) due to a monk asking: 'Everyone says to seek benefit, I don't know if the master still saves the world?' The master said: 'Do you say that a huge mountain lacks an inch of soil?' The monk said: 'What should one seek when visiting and searching the four seas?' The master said: 'Like Yanoruo (Yanoruo, a person's name, a metaphor for someone who cannot recognize themselves) losing his head, the mind goes mad on its own.' The monk said: 'Are there any who are not mad?' The master said: 'Yes.' The monk said: 'What is it to be not mad?' The master said: 'At the break of dawn, the eyes cannot open.' Cold valleys give birth to grand rhythms, completely surpassing the merit of saving the world. The garden transforms into flowers and trees, why wait for the spring breeze? (Fang'an Xian) The affairs of the ten-thousand-mile border are worrying, Tao Yuanming (Tao Yuanming, a poet of the Eastern Jin Dynasty) resigned and relinquished his seal, laughing at those who seek to be ennobled. Returning to his hometown, everything is clear breeze and bright moon, why toil one's life and bend the knee? (Xuelun Guo) Jiufeng (Jiufeng, mountain name) due to a monk asking: 'The entire universe is just one eye, what is the eye of the universe?' The master said: 'The universe is inside here.' The monk said: 'Where is the eye of the universe?' The master said: 'This is precisely the eye of the universe.' The monk said: 'Does it still illuminate all things?' The master said: 'It does not borrow the power of the sun, moon, and stars.' The monk said: 'Since it does not borrow the power of the sun, moon, and stars, what is it called the eye of the universe?' The master said: 'If it were not so, countless people would see ghosts before skulls.' Silk comes and thread goes, speaking of affection. Hand in hand, entering the brocade thicket. In the end, tears fill the intestines, infinite pain, a long flute, entrusting the autumn wind. Mountains stacked upon mountains, waters layered upon layers, the tip of the brush carefully dots, painting the dragon and dotting the eyes. (Mo Lizhi) Such a large universe is one eye, the bright is dark, and the dark is bright. If the golden hairpin (Jin Pi, a metal tool) still has a trace of dust, the grass moves and the wind blows, all are like soldiers. (Huotang Yan) Retreating has a path, how to advance? Picking it up again and again, cutting off iron nails. The envoy star (Shi Xing, star name, a metaphor for an envoy) moves three times, the affection is just right, stabilizing the country and defending the borders, showing old age and maturity. (Pin)

吉祥)

九峰因僧問。古人道因真立。妄從妄顯。真是否。師曰是。曰如何是真心。師曰不雜食。是曰如何是妄心。師曰攀緣起倒是。曰離此二途如何是本體。師曰本體不離。曰為什麼不離。師曰。不敬功德天。誰嫌黑暗女。

是真是妄。披金擇沙。同門出入。宿世冤家。(方庵顯)

九峰示眾。常住法身不生不滅。僧問。既是不生不滅。為什麼六道輪𢌞。師曰為有心故。曰以何方便當證法身。師曰以虛空心合虛空理。曰證后如何。師曰。任從三界轉。徒聽四生奔。又曰會么。曰不會。師曰禮拜著。

精金須百鍊。百鍊色不回。轉道貴無心。無心道即恢。更深秋夜月。古廟香爐灰。法身無一物。山嶽空崔嵬。(南堂靜)

九峰因僧問如何是頭。師曰開眼不覺曉。曰如何是尾。師曰不坐萬年床。曰有頭無尾時如何。師曰終是不貴。曰有尾無頭時如何。師曰雖飽無功。曰直得頭尾相稱時如何。師曰。兒孫得力。室內不知。

博山來云。指活路于廛中。舌頭不連著肉。披全提于向上。頭顱不拄著天。九峰口齒若梭腸。自有巧婦針線也。所貴者兒孫得力室內不知。且道不知底是何事。　靈隱禮云。洞山明妙葉于正偏。四臣咸奉一君。九峰辨貴賤于內紹。五子全身歸父。殊不知威音那畔五

【現代漢語翻譯】 現代漢語譯本：

吉祥

九峰和尚因有僧人提問：『古人說因真而立，妄從妄而顯，那麼真還是不真呢？』九峰和尚回答：『是真。』僧人問：『如何是真心？』九峰和尚說：『不雜食。』僧人問：『如何是妄心？』九峰和尚說：『攀緣而起，顛倒迷亂。』僧人問：『離開這兩種途徑，如何是本體？』九峰和尚說：『本體不離。』僧人問：『為什麼不離？』九峰和尚說：『不敬功德天（Gongdetian，帶來功德的天神），誰會嫌棄黑暗女（Heiannu，帶來黑暗的女神）？』

是真是妄，如同披著金子去挑選沙子。同門出入，如同宿世的冤家。（方庵顯）

九峰和尚向大眾開示：『常住法身（Changzhu Fashen，永恒不變的佛法之身）不生不滅。』有僧人問：『既然是不生不滅，為什麼還有六道輪迴（Liudao Lunhui，眾生輪迴的六個道）？』九峰和尚說：『因為有心。』僧人問：『用什麼方法才能證得法身？』九峰和尚說：『用虛空的心去契合虛空的理。』僧人問：『證得之後如何？』九峰和尚說：『任憑在三界（Sanjie，欲界、色界、無色界）中流轉，徒勞地聽任四生（Sisheng，卵生、胎生、濕生、化生）奔波。』又說：『明白了嗎？』僧人說：『不明白。』九峰和尚說：『禮拜去吧。』

精金需要百鍊，百鍊之後顏色不變。轉道貴在無心，無心之道才能弘揚。更深夜裡的秋夜月，古廟裡香爐的灰。法身空無一物，山嶽空自崔嵬。（南堂靜）

九峰和尚因有僧人提問：『如何是頭？』九峰和尚說：『睜開眼睛也不覺得天亮。』僧人問：『如何是尾？』九峰和尚說：『不坐萬年床。』僧人問：『有頭無尾時如何？』九峰和尚說：『終究是不貴重。』僧人問：『有尾無頭時如何？』九峰和尚說：『雖然飽了也沒有功勞。』僧人問：『如果頭尾相稱時如何？』九峰和尚說：『兒孫得力，室內不知。』

博山和尚來信說：『在市井中指出活路，舌頭不連著肉。完全提持向上，頭顱不頂著天。』九峰和尚口齒像梭子一樣，自有巧婦來做針線活。所貴重的是兒孫得力，室內不知。那麼，不知道的到底是什麼事？

靈隱和尚來信說：『洞山和尚闡明妙葉于正偏，四臣都奉事一個君主。』九峰和尚辨別貴賤于內紹，五子全身歸於父親。殊不知威音王佛（Weiyin Wangfo，過去佛名）那畔五

【English Translation】 English version:

Good Fortune

Jiufeng asked a monk, 'The ancients said that truth is established because of truth, and falsehood is revealed because of falsehood. Is it true or not?' The master said, 'It is true.' The monk asked, 'What is the true mind?' The master said, 'Not eating mixed food.' The monk asked, 'What is the false mind?' The master said, 'Clinging arises and turns upside down.' The monk asked, 'Apart from these two paths, what is the original substance?' The master said, 'The original substance is not separate.' The monk asked, 'Why is it not separate?' The master said, 'If you don't respect the Goddess of Merit (Gongdetian, a deity who brings merit), who would dislike the Dark Woman (Heiannu, a deity who brings darkness)?'

True or false, like picking sand while wearing gold. Entering and exiting the same gate, like enemies from past lives. (Fang'an Xian)

Jiufeng addressed the assembly, 'The permanent Dharma body (Changzhu Fashen, the eternal and unchanging body of the Dharma) neither arises nor ceases.' A monk asked, 'Since it neither arises nor ceases, why is there the cycle of the six realms (Liudao Lunhui, the six realms of reincarnation)?' The master said, 'Because there is mind.' The monk asked, 'What method should be used to realize the Dharma body?' The master said, 'Use the mind of emptiness to unite with the principle of emptiness.' The monk asked, 'What is it like after realization?' The master said, 'Let it turn in the three realms (Sanjie, the realm of desire, the realm of form, and the formless realm), and vainly listen to the four births (Sisheng, birth from eggs, birth from wombs, birth from moisture, and birth from transformation) rushing about.' He also said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Go and bow.'

Pure gold must be refined a hundred times; after a hundred refinements, its color does not change. Turning the Way values no-mind; with no-mind, the Way expands. The autumn night moon is deep, and the ashes in the incense burner of the ancient temple. The Dharma body is without a single thing; the mountains and peaks are empty and towering. (Nantang Jing)

Jiufeng asked a monk, 'What is the head?' The master said, 'Opening your eyes, you don't realize it's dawn.' The monk asked, 'What is the tail?' The master said, 'Not sitting on a ten-thousand-year bed.' The monk asked, 'What if there is a head without a tail?' The master said, 'Ultimately, it is not valuable.' The monk asked, 'What if there is a tail without a head?' The master said, 'Although full, there is no merit.' The monk asked, 'What if the head and tail match?' The master said, 'The children and grandchildren are capable, and the household is unaware.'

Boshan came and said, 'Pointing out the living path in the marketplace, the tongue is not connected to the flesh. Completely lifting upwards, the head does not prop up the sky.' Jiufeng's mouth and teeth are like a shuttle; there is a skillful woman to do the needlework. What is valued is that the children and grandchildren are capable, and the household is unaware. So, what is it that they are unaware of?

Lingyin came and said, 'Dongshan clarified the subtle leaves in the correct and biased; the four ministers all serve one ruler.' Jiufeng distinguishes the noble and the lowly in the inner succession; the five sons return to the father with their whole bodies. Little do they know that on the other side of Weiyin Buddha (Weiyin Wangfo, the name of a past Buddha), five

馬不嘶。今世門頭一牛不飲。且道云生碧嶂。風起青萍。枯木龍吟。髑髏喜笑。又作么生。乃卓拄杖云。萬古碧潭空界月。再三撈捷始應知。

規圓矩方。用行舍藏。鈍置棲蘆之鳥。進退觸藩之羊。吃人家飯。臥自家床。云騰致雨。露結為霜。玉線相投透針孔。錦絲不斷吐梭腸。石女機停兮夜色晌午。木人路轉兮月影移央。(天童覺)

九峰因僧問。古人道。直得不恁么來者。猶是兒孫。意旨如何。師曰。古人不謾語。曰如何是來底兒孫。師曰猶守珍御在。曰如何是父。師曰。無家可坐。無世可興。

尊貴天然原不共。轉身有路涉途中。苔封古殿難尋跡。體混諸塵不露蹤。旋轉華夷皆至化。浩然物我總同風。舜謨禹跡渾閒事。那見尊家更計功。(天岸升)

不立孤危道始丕。才居尊貴落今時。劫前風月誰人薦。化外春光自不知。忘朕兆。絕機宜。寥寥金殿綠苔滋。鴻鈞一氣從教轉。那更重裁眼上眉。(遠庵僼)

一簾明月解回蹤。寧守寒巖異草封。無地卓錐猶墮見。沉家湘水未全窮。體照盡。位方終。撲破珊瑚笑石崇。欲識誕生王子父。鶴騰霄漢出銀籠。(旋庵月)

無索泥牛露地討。牧童倒騎入荒草。鐵笛一聲天地秋。煙霞深處和衣裊。(緣止緣)

九峰因僧問。一筆

【現代漢語翻譯】 現代漢語譯本： 馬不嘶鳴。如今這世道，即使是家門口的牛也不肯飲水。那麼，且說雲彩從碧綠的山峰間升起，風從青色的浮萍上吹來，枯木發出龍一般的吟叫，骷髏也歡喜地笑了起來，這又是怎麼回事呢？於是舉起拄杖說：『萬古碧綠的深潭倒映著空中的月亮，反覆打撈才能真正明白。』 規矩圓正，方方正正。該用的時候就用，該捨棄的時候就捨棄。遲鈍得像棲息在蘆葦叢中的鳥，進退都像撞到籬笆的羊。吃著別人家的飯，睡在自家的床上。雲彩升騰化為雨，露水凝結成霜。玉線相互穿過針孔，錦緞絲線不斷地從梭子中吐出。石女的織布機停了下來，夜色也好像到了中午；木人轉動道路，月亮的影子也移動到了中央。（天童覺） 九峰禪師因為有僧人問：『古人說，直接達到不落入『恁么』（像這樣）境界的人，仍然是兒孫輩。』這話是什麼意思？禪師說：『古人不說謊。』僧人問：『什麼是達到『來底』（本源）的兒孫？』禪師說：『仍然守護著珍貴的御寶。』僧人問：『什麼是父親？』禪師說：『無家可坐，無世可興。』 尊貴是天然的，原本就與衆不同。轉身自有道路，涉足途中。長滿青苔的古老殿堂難以尋覓軌跡，本體混同于諸塵，不顯露蹤影。旋轉變化，華夷都達到至高的境界，浩然之氣，萬物與我融為一體，如同同一陣風。舜的謀劃，禹的足跡，都成了閑事，哪裡還能見到尊貴的您再來計較功勞？（天岸升） 不樹立孤立和危險的道路，道義才能開始昌盛。即使身居尊貴，也好像落入了當今的時代。劫前的風花雪月，有誰能推薦？化外的春光，自己也不知道。忘卻朕兆，斷絕機宜。空曠的金殿，長滿了綠色的青苔。鴻鈞（指天地開闢之初的混沌之氣）一氣，任憑它運轉，哪裡還需要重新修剪眼上的眉毛？（遠庵僼） 一簾明月，懂得回頭。寧願守護寒冷的巖石，讓奇異的草木覆蓋。即使沒有地方可以插錐子，仍然會墮入見解。沉沒在湘江中的家業，還沒有完全窮盡。本體照耀一切，位置才算終結。打碎珊瑚，嘲笑石崇的富有。想要認識誕生的王子之父，就像鶴從霄漢騰飛，衝出銀色的籠子。（旋庵月） 沒有繩索，卻要在泥牛身上尋找。牧童倒騎著牛，進入荒草之中。鐵笛一聲，天地都充滿了秋意，在煙霞深處，和著衣裳輕輕搖曳。（緣止緣） 九峰禪師因為有僧人問：『一筆……』

【English Translation】 English version: The horse does not neigh. In this world, even the ox at the door refuses to drink. Then, let's say the clouds rise from the green peaks, the wind rises from the green duckweed, the withered tree makes a dragon's roar, and the skull laughs with joy. What is this all about? Then he raised his staff and said, 'The moon in the empty realm is reflected in the eternal green pool; only after repeated attempts to scoop it up can one truly understand.' Rules are round and squares are square. Use when you should, discard when you should. Dull like a bird dwelling in the reeds, advancing and retreating like a sheep hitting a fence. Eating other people's food, sleeping in your own bed. Clouds rise and turn into rain, dew condenses into frost. Jade threads pass through needle holes, brocade threads continuously emerge from the shuttle. The stone woman's loom stops, and the night seems like noon; the wooden man turns the road, and the moon's shadow moves to the center. (Tiantong Jue) Jiufeng (Nine Peaks) Zen master, because a monk asked: 'The ancients said, 'Those who directly attain the state of not falling into 'suchness' (like this) are still descendants.' What does this mean?' The Zen master said, 'The ancients do not lie.' The monk asked, 'What are the descendants who attain the 'coming from' (source)?' The Zen master said, 'Still guarding the precious imperial treasures.' The monk asked, 'What is the father?' The Zen master said, 'No home to sit in, no world to prosper in.' Nobility is natural, originally different from others. Turning around has its own path, stepping into the journey. The ancient temple covered with moss is difficult to find traces of, the body is mixed with all dust, not revealing its trace. Rotating and changing, both the civilized and the barbarian reach the highest state, the vast energy, all things and I are integrated, like the same wind. Shun's plans and Yu's footprints have become idle matters, where can you see the noble you come to calculate merit again? (Tian'an Sheng) Not establishing a solitary and dangerous path, righteousness can begin to prosper. Even if one is in a noble position, it seems like falling into the present era. Who can recommend the pre-kalpa (aeon) wind and moon? The spring light outside of transformation, one does not know oneself. Forget the omens, cut off the opportunities. The empty golden palace is covered with green moss. Let the Hongjun (primordial chaos) energy turn as it pleases, where is the need to reshape the eyebrows? (Yuan'an Fan) A curtain of bright moon understands how to turn back. Rather guard the cold rock, let the strange grass cover it. Even if there is no place to insert a cone, one will still fall into views. The family property sunk in the Xiang River has not been completely exhausted. The body illuminates everything, and the position is finally over. Smash the coral and laugh at Shi Chong's wealth. If you want to know the father of the born prince, it is like a crane soaring from the sky, breaking out of the silver cage. (Xuan'an Yue) Without a rope, yet searching on the mud ox in the open field. The shepherd boy rides the ox backwards, entering the wilderness. With a sound of the iron flute, heaven and earth are filled with autumn, and in the depths of the mist, swaying gently with clothes. (Yuan Zhiyuan) Jiufeng (Nine Peaks) Zen master, because a monk asked: 'One stroke...'

丹青為什麼邈志公真不得。師曰僧繇卻許志公。曰未審僧繇得什麼人證旨卻許志公。師曰烏龜稽首須彌柱。

荊山美玉卞人尋。至寶無瑕絕見因。鐵牛帶子蹋滄海。撞月石龜長羽鱗。(投子青)

臺州涌泉景欣禪師(石霜諸嗣)

因僧問如何是相傳底事。師曰。龍吐長生水。魚吞無盡漚。曰請師挑硩。師曰。擂鼓轉船頭。棹穿波底月。

依依半月沉寒水。耿耿三星落碧巑。昔日云巖曾漏泄。金輪王子寶花冠。(丹霞淳)

涌泉因武宗廢教。在院看牛。時有強德二禪客到。于路次見師騎牛。不識乃曰。蹄角甚分明。怎奈騎者不鑒。師驟牛而去。二禪客相次憩于樹下煎茶。師下牛與坐。乃問近離甚處。曰那邊。師曰那邊事作么生。強提起茶盞。師曰此猶是者邊事。那邊事作么生。強無對。師曰。莫道騎者不鑒好。

保寧勇代泉指參隨人云。歸到山中分明舉似。　寶壽方云。大小涌泉大似南頭失利卻來北頭盤本。當時待道頭角甚分明爭奈騎者不鑒。何不下牛向前搊住云速道速道。它若擬議。便與劈面一掌。卻好云莫道騎者不鑒好。

芳草蔓蔓豈變秋。牧童白牯恣優遊。異中有路人難見。卻謂騎牛不識牛。(丹霞淳)

學醫靡不欲方良。日久卻成草藥郎。正要索君真藥看。

【現代漢語翻譯】 現代漢語譯本 問：丹青（繪畫）為什麼不能描繪邈志公（高僧）的真實面貌？ 師父說：僧繇（著名畫家）卻可以描繪志公。 問：不知道僧繇得到了什麼人的印證，才能夠描繪志公？ 師父說：烏龜向須彌柱（佛教用語，指高大的柱子）叩頭。

荊山的寶玉被卞和發現。 至寶無瑕，卻因為（世人）的見識而難以顯現。 鐵牛帶著繩子踏入滄海。 撞月的石龜長出了羽毛和鱗片。（投子青）

臺州涌泉景欣禪師（石霜的後代）

有僧人問：什麼是相傳的根本？ 師父說：龍吐出長生水，魚吞下無盡的水泡。 問：請師父挑明。 師父說：擂鼓轉船頭，船槳劃破水底的月亮。

依依不捨的半月沉入寒冷的水中。 閃耀的三星墜落在碧綠的山峰上。 昔日云巖（禪師）曾經泄露天機。 金輪王子頭戴寶花冠。（丹霞淳）

涌泉因為武宗（唐武宗）廢除佛教，所以在寺院裡看牛。當時有強德二位禪客來到，在路上看見師父騎牛，不認識，就說：『蹄子和角都十分分明，可惜騎牛的人不認識。』師父趕著牛離開了。二位禪客隨後在一棵樹下休息煎茶。師父下牛與他們同坐，就問：『從哪裡來？』 回答說：『那邊。』 師父說：『那邊的事情怎麼樣？』 強提起茶盞。 師父說：『這還是這邊的事情，那邊的事情怎麼樣？』 強無言以對。 師父說：『不要說騎牛的人不認識牛啊。』

保寧勇代替涌泉指著參隨的人說：『回到山中要分明地說出來。』 寶壽方說：『涌泉禪師太像在南頭虧了本，卻來北頭想賺回來。當時應該等他說蹄角分明，可惜騎者不鑒的時候，就應該下牛向前抓住他，說快說快說。』如果他猶豫，就應該劈面一掌，然後說：『不要說騎牛的人不認識牛啊。』

芳草蔓延，難道會改變秋色嗎？ 牧童和白牛恣意地優遊。 異樣之中有路，世人難以看見。 卻說騎牛的人不認識牛。（丹霞淳）

學醫的人沒有誰不想要開出良方。 時間久了卻成了賣草藥的郎中。 正要向您索取真正的藥方看看。

【English Translation】 English version Question: Why can't Danqing (painting) depict the true face of Miaozhi Gong (a venerable monk)? The master said: Sengyou (a famous painter) can depict Zhi Gong. Question: I don't know what kind of endorsement Sengyou received that allowed him to depict Zhi Gong? The master said: A tortoise kowtows to Mount Sumeru (a Buddhist term referring to a tall pillar).

The jade of Mount Jing was discovered by Bian He. The supreme treasure is flawless, but it is difficult to manifest due to (people's) perception. An iron ox treads the vast sea with a rope. A stone tortoise striking the moon grows feathers and scales. (Touzi Qing)

Zen Master Jingxin of Yongquan in Taizhou (a descendant of Shishuang)

A monk asked: What is the matter that is passed down? The master said: The dragon spits out the water of immortality, and the fish swallows endless bubbles. Question: Please explain it clearly, Master. The master said: Beat the drum and turn the bow of the boat, the oar cuts through the moon at the bottom of the wave.

The reluctant half-moon sinks into the cold water. The glittering three stars fall on the green peaks. In the past, Yunyan (Zen master) once leaked the secret. The Golden Wheel Prince wears a treasure flower crown. (Danxia Chun)

Yongquan was watching the cows in the monastery because Emperor Wuzong (Emperor Wuzong of Tang) abolished Buddhism. At that time, two Zen monks, Qiang and De, arrived. On the way, they saw the master riding a cow, and not recognizing him, they said: 'The hooves and horns are very clear, but it is a pity that the rider does not recognize it.' The master drove the cow away. The two Zen monks then rested under a tree to make tea. The master got off the cow and sat with them, and asked: 'Where did you come from?' They replied: 'From over there.' The master said: 'How are things over there?' Qiang picked up the teacup. The master said: 'This is still about this side, how are things over there?' Qiang was speechless. The master said: 'Don't say that the rider doesn't recognize the cow.'

Baoning Yong, on behalf of Yongquan, pointed to the people who were attending and said: 'When you return to the mountain, you must explain it clearly.' Baoshou Fang said: 'Zen Master Yongquan is too much like losing money in the south and trying to make it back in the north. At that time, when he said that the hooves and horns were clear, but it was a pity that the rider did not recognize it, he should have gotten off the cow and grabbed him, saying, 'Speak quickly, speak quickly.' If he hesitated, he should have slapped him in the face and said: 'Don't say that the rider doesn't recognize the cow.'

The fragrant grass spreads, will it change the autumn colors? The shepherd boy and the white cow leisurely roam. There is a path in the strangeness, which is difficult for the world to see. But they say that the rider does not recognize the cow. (Danxia Chun)

No one who studies medicine does not want to prescribe a good prescription. But after a long time, he becomes a herbal medicine seller. I just want to ask you for a real prescription to see.

人前未免兩頭忙。(履斯巖)

涌泉因雪峰來訪。乃門送峰入轎了。師曰者個四人舁。那個幾人舁。峰乃聳身起曰道什麼。師再問。峰曰行它不會。師曰知即知。祇是道不得。

云居莊云。有賓有主。全收全放。直須識取涌泉雪峰。脫或未然。切忌向虛空里釘橛。　璇鑒衡云。涌泉妝聾不妨軟頑。雪峰欺敵不解減灶。若是佛日。待問那個幾人舁。但向四人道分一籌與者上座。看他涌泉又作何去就。

宗鑒法林卷六十四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十五

集云堂　編

大鑒下六世

潭州云蓋山志元圓凈禪師(石霜諸嗣)

因僧問石霜。萬戶俱閉即不問。萬戶俱開時如何。霜曰堂中事作么生。僧無對。經半年方始下一轉語。曰無人接得渠。霜曰道即太煞道。祇道得八成。曰和尚又且如何。霜曰無人識得渠。師聞知乃禮拜乞為舉。霜不肯。師乃抱霜上方丈曰。和尚若不道。打和尚去在。霜曰得在。師頻禮拜。霜曰無人識得渠。師頓省。

翠巖芝云。先行不到。末後太過。　天童覺云。穩密田地忌墮功勛。貼肉衣裳會須脫卻。宗中辨的。量外轉機。須仔細始得。同中之異。灼然尚帶依俙。異中之同。直是難臻妙極。還

【現代漢語翻譯】 現代漢語譯本： 人前難免兩頭忙。（履斯巖）

涌泉（地名，寺名）因為雪峰（人名，禪師）來訪，於是送到山門，送雪峰上轎子。涌泉禪師說：『抬轎子的這四個人，是誰在抬？』雪峰於是聳身站起來說：『說什麼？』涌泉禪師再次問。雪峰說：『抬轎子，他們不會。』涌泉禪師說：『知道就是知道，只是說不出來。』

云居莊云禪師說：『有賓有主，全部收回全部放開，必須認識涌泉和雪峰。如果不能這樣，切記不要在虛空中釘木樁。』璇鑒衡禪師說：『涌泉裝聾，不妨礙他軟磨硬泡；雪峰欺騙敵人，卻不懂得減少灶的數量。如果是佛日禪師，等待他問『是誰在抬轎子』的時候，就對抬轎子的四個人說，分一根籌碼給這位上座。』看看他涌泉又會怎麼做。』

宗鑒法林卷六十四 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十五

集云堂 編

大鑒下六世

潭州云蓋山志元圓凈禪師（石霜諸嗣）

因為僧人問石霜（人名，禪師）：『萬戶都關閉了，就不問了。萬戶都打開時怎麼樣？』石霜說：『堂中的事怎麼樣？』僧人沒有回答。經過半年才說出一句轉語，說：『沒有人能接得上他。』石霜說：『說就是太說了，只說得了八成。』僧人說：『和尚您又怎麼樣呢？』石霜說：『沒有人認識他。』志元禪師聽了，於是禮拜，請求石霜為他舉示。石霜不肯。志元禪師於是抱著石霜上到方丈室，說：『和尚如果不說，就要打和尚了。』石霜說：『可以。』志元禪師頻頻禮拜。石霜說：『沒有人認識他。』志元禪師頓時醒悟。

翠巖芝禪師說：『先行不到位，末後太過分。』天童覺禪師說：『穩妥嚴密的地方，忌諱墮入功勛；貼身的衣服，一定要脫掉。宗門中辨別清楚，量度之外轉動玄機，必須仔細才能做到。』同中之異，明顯還帶著依稀；異中之同，實在是難以達到妙極的境界。還……

【English Translation】 English version: Before people, it's hard to avoid being busy on both ends. (Lü Siyan)

Yongquan (place name, temple name) because Xuefeng (person name, Zen master) came to visit, so he was sent to the mountain gate and helped Xuefeng into the sedan chair. Zen Master Yongquan said, 'These four people carrying the sedan chair, who is carrying it?' Xuefeng then stood up and said, 'What are you saying?' Zen Master Yongquan asked again. Xuefeng said, 'Carrying the sedan chair, they can't.' Zen Master Yongquan said, 'Knowing is knowing, but you can't say it.'

Zen Master Yunju Zhuangyun said, 'There are guests and hosts, all received and all released, you must recognize Yongquan and Xuefeng. If you can't do this, remember not to drive stakes into the void.' Zen Master Xuanjian Hengyun said, 'Yongquan pretends to be deaf, which does not prevent him from being soft and stubborn; Xuefeng deceives the enemy, but does not know how to reduce the number of stoves. If it is Zen Master Foritsu, wait for him to ask 'Who is carrying the sedan chair?' and say to the four people carrying the sedan chair, give a chip to this senior monk.' See what Yongquan will do then.'

Zongjian Falin, Volume 64 卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 65

Compiled by Jiyuntang

Sixth Generation Under Dajian

Zen Master Zhiyuan Yuanjing of Yun'gaishan, Tanzhou (Successor of Shishuang)

Because a monk asked Shishuang (person name, Zen master), 'If ten thousand households are closed, I won't ask. What about when ten thousand households are open?' Shishuang said, 'What about the affairs in the hall?' The monk did not answer. After half a year, he said a turning phrase, saying, 'No one can catch up with him.' Shishuang said, 'Saying is saying too much, only saying eighty percent.' The monk said, 'What about you, Master?' Shishuang said, 'No one recognizes him.' Zen Master Zhiyuan heard this, so he bowed and asked Shishuang to show him. Shishuang refused. Zen Master Zhiyuan then hugged Shishuang and went to the abbot's room, saying, 'If the Master doesn't say, I will hit the Master.' Shishuang said, 'Okay.' Zen Master Zhiyuan bowed frequently. Shishuang said, 'No one recognizes him.' Zen Master Zhiyuan suddenly realized.

Zen Master Cuiyan Zhi said, 'Going ahead is not enough, and the end is too much.' Zen Master Tiantong Jue said, 'In a stable and secure place, avoid falling into merit; you must take off your close-fitting clothes.' Discern clearly in the sect, and turn the mechanism outside the measure, you must be careful to do it. The difference in the same is still vaguely visible; the same in the difference is really difficult to reach the ultimate. Still...

知他石霜父子轉側處么。燒燭玉人初破夢。夜寒青女未登機。　天寧琦云。或有問永祚萬戶俱開時如何。向他道且喜到來。與古人是同是別。　白巖符云。脫體無依要見寸絲不掛。尊嚴不犯會須及盡今時。者里毫忽之差。則律呂有所不應矣。還知石霜父子穩密處么。方外那許論量。

古殿巖開月鎖松。霜凝雪露韻無窮。星前人臥千峰室。佛祖無因識得儂。(投子青)

無人接得渠。遺逼馬相如。果來橋上也。記得柱頭書。無人識得渠。棋局醉樵夫。回頭斧柯欄。大海亦成枯。(天童覺)

寂寂簾垂寶殿虛。六宮惟見篆煙疏。龍顏畢竟尊嚴甚。誰敢抬眸得覷渠。(別奇會)

河中南際山僧一禪師(石霜諸嗣)

到雪峰數日。次到玄沙。沙曰。此事惟我能知。長老作么生會。師曰須知有不求知者。沙曰山頭老漢吃許多辛苦作么。

翠峰顯別際語云。雪峰門下幾個如斯。

福州覆船山洪薦禪師(石霜諸嗣)

因僧問。抱璞投師師還接否。師以手拍香臺。僧禮拜。師曰。禮拜則不無。其中事作么生。僧卻拍香臺。師曰舌頭不出口。

舌頭不出口。三三成九九。算到香臺邊。彼此落人後。(月堂昌)

覆船因僧問。鉤錐不到處請師道。師良久。僧曰掣電之機徒勞

【現代漢語翻譯】 現代漢語譯本： 知道石霜（Shishuang，人名）父子轉身的地方嗎？就像燒著蠟燭的美人初醒，寒冷的夜晚青女（Qingnu，霜雪之神）還未開始紡織。——天寧琦云（Tianning Qiyun，人名）。或者有人問永祚（Yongzuo，寺廟名）萬戶都打開時如何？就對他說且喜到來。與古人是相同還是不同？——白巖符（Baiyan Fu，人名）說，脫離形體，無所依靠，要見到一絲不掛。尊嚴不容侵犯，必須把握當下。這裡稍微有一點差錯，那麼音律就會有所不協調了。還知道石霜父子穩妥秘密的地方嗎？方外之人是不允許議論揣測的。

古老的殿宇，巖石敞開，月光鎖住松樹。霜凝結，雪飄落，韻味無窮。星光下，人躺在千峰的房室裡，佛祖也沒有辦法認識我。（投子青，Touzi Qing，人名）

沒有人能接住他，遺留下逼迫司馬相如（Sima Xiangru，人名）的事情。果然來到橋上，記得柱子上的書。沒有人認識他，像下棋喝醉的樵夫。回頭看看斧子的柄，大海也會乾枯。（天童覺，Tiantong Jue，人名）

寂靜的簾子垂下，寶殿空虛。六宮裡只看到篆香的煙霧稀疏。龍顏畢竟是尊嚴無比的，誰敢抬頭看他？（別奇會，Bieqi Hui，人名）

河中南際山僧一禪師（石霜諸嗣，Shishuang Zhusi，石霜的後代）

到雪峰（Xuefeng，地名）住了幾天，然後到玄沙（Xuansha，地名）。玄沙說：『這件事只有我知道，長老您怎麼理解？』禪師說：『須知有不求知者。』玄沙說：『山頭老漢吃這麼多辛苦幹什麼？』

翠峰顯（Cuifeng Xian，人名）用特別的言語說：『雪峰門下有幾個像這樣的？』

福州覆船山洪薦禪師（Fuzhou Fuchuan Shan Hongjian Chanshi，人名）（石霜諸嗣，Shishuang Zhusi，石霜的後代）

有僧人問：『抱著璞玉去拜師，師父會接納嗎？』禪師用手拍香臺。僧人禮拜。禪師說：『禮拜是沒問題，但其中的道理是什麼？』僧人也拍香臺。禪師說：『舌頭不說話。』

舌頭不說話，三三得九。算到香臺邊，彼此都落後了。（月堂昌，Yuetang Chang，人名）

覆船（Fuchuan，地名）有僧人問：『鉤錐都無法觸及的地方，請師父開示。』禪師沉默良久。僧人說：『像閃電一樣的機會白白浪費了。』

【English Translation】 English version: Do you know where Shishuang (石霜, a person's name) and his son turn around? It's like a jade beauty waking up from a dream as the candle burns, and the cold night when Qingnu (青女, the goddess of frost and snow) hasn't started spinning. - Tianning Qiyun (天寧琦云, a person's name). Or someone asks, 'What happens when Yongzuo (永祚, a temple name)'s ten thousand households are all open?' Just tell him, 'Congratulations on arriving.' Are they the same as the ancients or different? - Baiyan Fu (白巖符, a person's name) said, 'Free from the body, without reliance, you must see not a single thread hanging. Dignity is inviolable, and you must seize the present moment. If there is even a slight error here, then the musical notes will be out of tune.' Do you still know the secure and secret place of Shishuang and his son? Outsiders are not allowed to discuss and speculate.

In the ancient hall, the rocks are open, and the moonlight locks the pine trees. Frost condenses, snow falls, and the charm is endless. Under the stars, a person lies in the room of a thousand peaks, and even the Buddha cannot recognize me. (Touzi Qing, 投子青, a person's name)

No one can catch him, leaving behind the matter of forcing Sima Xiangru (司馬相如, a person's name). Sure enough, he came to the bridge and remembered the book on the pillar. No one recognizes him, like a woodcutter drunk while playing chess. Looking back at the handle of the axe, the sea will also dry up. (Tiantong Jue, 天童覺, a person's name)

The silent curtain hangs down, and the treasure hall is empty. In the six palaces, only the sparse smoke of seal incense is seen. The dragon's face is, after all, supremely dignified; who dares to raise their eyes to look at him? (Bieqi Hui, 別奇會, a person's name)

A Chan master, a mountain monk from the southern border of Hezhong (河中), (a descendant of Shishuang, 石霜諸嗣)

He stayed at Xuefeng (雪峰, a place name) for several days, then went to Xuansha (玄沙, a place name). Xuansha said, 'Only I know this matter. How do you understand it, Elder?' The master said, 'You must know that there are those who do not seek knowledge.' Xuansha said, 'Why does the old man on the mountain suffer so much?'

Cuifeng Xian (翠峰顯, a person's name) said in a special language, 'How many like this are there under Xuefeng's gate?'

Chan Master Hongjian of Fuchuan Mountain in Fuzhou (福州覆船山洪薦禪師, a person's name) (a descendant of Shishuang, 石霜諸嗣)

A monk asked, 'If I bring uncut jade to a teacher, will the teacher accept it?' The master tapped the incense stand with his hand. The monk bowed. The master said, 'Bowing is fine, but what is the principle within it?' The monk also tapped the incense stand. The master said, 'The tongue does not speak.'

The tongue does not speak, three times three is nine. Calculating to the incense stand, both fall behind. (Yuetang Chang, 月堂昌, a person's name)

At Fuchuan (覆船, a place name), a monk asked, 'Please, Master, speak of the place where hooks and awls cannot reach.' The master was silent for a long time. The monk said, 'The opportunity like lightning is wasted in vain.'

佇思。師曰出格一句汝試道看。僧近前三步卻退後。師曰此是出格句。即今事作么生。僧拂袖便出。師曰也是天津橋上漢。

昭覺勤云。者僧渾金璞玉。覆船大冶弘開。百鍊千煅成一個金剛王寶劍。還委悉么。也是天津橋上漢。北斗南頭著眼看。

覆船因僧問如何是師子子。師曰善哮㖃。僧拊掌曰好手好手。師曰青天白日卻被鬼迷。僧作掀禪床勢。師便打。僧曰驢事未去馬事到來。師曰灼然作家。僧拂袖便出。師曰將甌盛水擬比大洋。

瀛山訚云。若不是覆船。肘后符靈幾被者僧奪卻。

竿木逢場戲一回。尋常等個作家來。雖然雪曲難賡和。笑把巴歌上舞臺。(雪關訚)

倒岳兮披以鵬翅。傾湫兮展以龍鱗。天旋地轉左變而右易。風生云起出鬼而入神。吾亦不知其靈怪如此。曾游杳冥兮見羽人。(介旭遐)

越州雲門山拯迷寺海晏禪師(石霜諸嗣)

因僧問如何是密室。師曰緊不就。曰如何是密室中人。師曰不坐上色牛。

鹽官尹云。鹽官則不然。如何是密室。十方無壁落。如何是密室中人。八面絕遮攔。

鳳翔府石柱禪師(石霜諸嗣)

師遊方時到洞山。因道虔和尚垂語曰。有四種人。一人說過佛祖一步行不得。一人行過佛祖一句說不得。一人說得

【現代漢語翻譯】 現代漢語譯本：

佇思（禪師名）。禪師說：『你試著說一句超出常規的話來看看。』僧人走上前三步，然後又退了回去。禪師說：『這就是超出常規的話。』『現在這件事該怎麼辦？』僧人拂袖便走。禪師說：『也是天津橋上的漢子。』 昭覺勤云（禪師名）說：『這個僧人真是渾金璞玉。覆船（禪師名）大師弘揚開示，經過千錘百煉，成就了一把金剛王寶劍。還明白嗎？也是天津橋上的漢子。要像看北斗星和南極星一樣仔細觀察。』 覆船（禪師名）因為有僧人問：『什麼是師子子（獅子之子）？』禪師說：『善於吼叫。』僧人拍手說：『好手段，好手段。』禪師說：『可惜卻被鬼迷住了。』僧人做出要掀翻禪床的姿勢。禪師便打了他。僧人說：『驢的事情還沒過去，馬的事情又來了。』禪師說：『確實是個有作為的人。』僧人拂袖便走。禪師說：『用甌（小盆）盛水，想比作大海。』 瀛山訚云（禪師名）說：『如果不是覆船禪師，肘后符（道家法術）的靈驗幾乎要被這個僧人奪走了。』 竿木逢場戲一回，尋常等個作家來。雖然雪曲難賡和，笑把巴歌上舞臺。(雪關訚) 倒岳兮披以鵬翅，傾湫兮展以龍鱗。天旋地轉左變而右易，風生云起出鬼而入神。吾亦不知其靈怪如此，曾游杳冥兮見羽人。(介旭遐) 越州雲門山拯迷寺海晏禪師(石霜諸嗣) 因為有僧人問：『什麼是密室？』禪師說：『緊緊地不靠近。』問：『什麼是密室中的人？』禪師說：『不坐在好色的牛身上。』 鹽官尹云（禪師名）說：『鹽官的說法則不然。什麼是密室？十方沒有墻壁阻隔。什麼是密室中的人？八面沒有遮攔。』 鳳翔府石柱禪師(石霜諸嗣) 禪師遊方時來到洞山。因為道虔和尚垂語說：『有四種人。一種人說過佛祖一步都不能走。一種人走過佛祖一句都不能說。一種人說得』

【English Translation】 English version:

Zhushi (Zen master's name). The master said, 'Try to say a sentence that goes beyond the norm and let me see.' The monk took three steps forward and then retreated. The master said, 'This is a sentence that goes beyond the norm.' 'What should be done about this matter now?' The monk flicked his sleeve and left. The master said, 'Also a man on Tianjin Bridge.' Zhaojue Qin Yun (Zen master's name) said, 'This monk is truly pure gold and uncut jade. Great Master Fuchuan (Zen master's name) widely expounds, and after thousands of hammerings and refinements, he has created a Vajra King precious sword. Do you understand? Also a man on Tianjin Bridge. You must observe carefully like looking at the Big Dipper and the South Pole Star.' Fuchuan (Zen master's name) because a monk asked, 'What is a Shizi Zi (lion's cub)?' The master said, 'Good at roaring.' The monk clapped his hands and said, 'Good skill, good skill.' The master said, 'Unfortunately, he is deluded by ghosts.' The monk made a gesture to overturn the Zen bed. The master then hit him. The monk said, 'The donkey's affair has not passed, and the horse's affair has arrived.' The master said, 'Indeed, a person of accomplishment.' The monk flicked his sleeve and left. The master said, 'Using an ou (small basin) to hold water, trying to compare it to the ocean.' Yingshan Yun (Zen master's name) said, 'If it weren't for Zen Master Fuchuan, the efficacy of the elbow talisman (Taoist magic) would almost have been taken away by this monk.' 'A pole-puppet plays a scene once in a while, usually waiting for an artist to come. Although it is difficult to harmonize with the snow song, laugh and put the Ba song on the stage.' (Xue Guan Yun) 'Overturning the mountain, spreading with Peng wings; overturning the pool, spreading with dragon scales. The sky spins and the earth turns, changing left and right. Wind rises and clouds rise, exorcising ghosts and entering gods. I also do not know its spiritual strangeness like this. I once traveled in the distant darkness and saw the feathered people.' (Jie Xu Xia) Zen Master Haiyan of Zhaomi Temple, Yunmen Mountain, Yuezhou (Successor of Shishuang) Because a monk asked, 'What is a secret room?' The master said, 'Tightly not approaching.' Asked, 'What is a person in a secret room?' The master said, 'Not sitting on a lustful ox.' Yanguan Yun (Zen master's name) said, 'Yanguan's statement is not like this. What is a secret room? The ten directions have no walls to block. What is a person in a secret room? The eight sides have no obstructions.' Zen Master Shizhu of Fengxiang Prefecture (Successor of Shishuang) When the master was traveling, he came to Dongshan. Because the monk Daoqian said, 'There are four kinds of people. One person said that the Buddha cannot take a step. One person cannot say a word after the Buddha has walked. One person can say'

行得。一人說不得行不得。阿那個是其人。師出衆曰。一人說過佛祖行不得者。祇是無舌不許行。一人行過佛祖說不得者。祇是無足不許說。一人說得行得者。祇是涵蓋相稱。一人說不得行不得者。如斷命求活。此是石女兒擔枷帶鎖。山曰阇黎分上作么生。師曰該通分上卓卓寧彰。山曰祇如海上明公秀又作么生。師曰幻人相逢。拊掌呵呵。

海底泥牛耕白月。雲中木馬驟清風。胡僧懶捧西干缽。半夜乘舟過海東。(丹霞淳)

木人嶺上吹觱篥。石女溪邊操短琴。是處語言皆合道。誰家絃管不傳心。(羽尊鵬)

張拙秀士(見石霜諸)

因禪月大師指參石霜。霜問何姓。士曰姓張名䂐。霜曰。覓巧了不可得。䂐自何來。士忽有省。乃呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死等空花。

徑山杲云。驢揀濕處溺。

潦倒石霜無忌諱。當頭一句會提起。只因當日老婆心。千古寥寥掛唇齒。(佛鑒勤)

臚傳不羨擅嘉聲。錯認山河作眼睛。巧拙一時俱裂破。斷除煩惱病重增。(笑翁堪)

進前峭壁三千丈。退後懸崖幾萬重。珍重大唐張拙老。鐵錘無孔舞春風。(寶葉源)

【現代漢語翻譯】 現代漢語譯本： 行得，一人說不得行不得。阿那個是其人？師出衆曰：一人說過佛祖行不得者，只是無舌不許行；一人行過佛祖說不得者，只是無足不許說；一人說得行得者，只是涵蓋相稱；一人說不得行不得者，如斷命求活，此是石女兒擔枷帶鎖。山曰：阇黎（Acharya，梵語，意為導師）分上作么生？師曰：該通分上卓卓寧彰。山曰：祇如海上明公秀又作么生？師曰：幻人相逢，拊掌呵呵。

海底泥牛耕白月，雲中木馬驟清風。胡僧懶捧西干缽，半夜乘舟過海東。(丹霞淳)

木人嶺上吹觱篥，石女溪邊操短琴。是處語言皆合道，誰家絃管不傳心。(羽尊鵬)

張拙秀士（見石霜諸）

因禪月大師指參石霜。霜問何姓？士曰：姓張名䂐。霜曰：覓巧了不可得，䂐自何來？士忽有省，乃呈偈曰：光明寂照遍河沙，凡聖含靈共我家。一念不生全體現，六根才動被云遮。斷除煩惱重增病，趣向真如亦是邪。隨順世緣無掛礙，涅槃生死等空花。

徑山杲云：驢揀濕處溺。

潦倒石霜無忌諱，當頭一句會提起。只因當日老婆心，千古寥寥掛唇齒。(佛鑒勤)

臚傳不羨擅嘉聲，錯認山河作眼睛。巧拙一時俱裂破，斷除煩惱病重增。(笑翁堪)

進前峭壁三千丈，退後懸崖幾萬重。珍重大唐張拙老，鐵錘無孔舞春風。(寶葉源)

【English Translation】 English version: 'It works,' but one says it doesn't work, and it doesn't work. So who is that person? The master came forward from the assembly and said: 'The one who says the Buddha-ancestor cannot act is simply without a tongue, not allowed to act. The one who acts, but the Buddha-ancestor says cannot speak, is simply without feet, not allowed to speak. The one who can speak and can act is simply a perfect match. The one who cannot speak and cannot act is like seeking life after death; this is a stone woman carrying a cangue and wearing chains.' The mountain monk said: 'What about the share of the Acharya (Acharya, Sanskrit for teacher)?' The master said: 'On the share of complete understanding, it is clearly and distinctly manifested.' The mountain monk said: 'What about the bright master Xiu on the sea?' The master said: 'Illusory people meet, clapping hands and laughing heartily.'

'A mud ox plows the white moon under the sea, a wooden horse gallops in the clear wind in the clouds. The Hu (non-Chinese) monk is too lazy to hold the Western Gandhara bowl, and crosses the sea to the east by boat in the middle of the night.' (Danxia Chun)

'On the Wooden Man Ridge, the bili (a type of flute) is blown, and by the Stone Woman Stream, a short zither is played. Everywhere, language accords with the Dao, and whose strings and pipes do not transmit the mind?' (Yu Zunpeng)

Scholar Zhang Zhuo (see Shishuang Zhu)

Because Zen Master Yue pointed him to visit Shishuang. Shuang asked his surname. The scholar said: 'My surname is Zhang, my name is Zhuo.' Shuang said: 'Seeking skill is ultimately unattainable; where does Zhuo come from?' The scholar suddenly had an awakening and presented a verse, saying: 'The light shines everywhere in the rivers and sands; sages, ordinary people, and sentient beings all share my home. When a single thought does not arise, the whole body appears; when the six senses move, they are covered by clouds. Cutting off afflictions increases illness; turning towards Suchness is also evil. Following worldly conditions without hindrance, Nirvana and birth-and-death are like empty flowers.'

Jingshan Gao said: 'The donkey chooses wet places to urinate.'

'The uninhibited Shishuang has no taboos; he raises the first phrase right at the head. Only because of the old woman's heart that day, it hangs on the lips and teeth for thousands of years.' (Fojian Qin)

'The herald does not envy the good reputation; he mistakes mountains and rivers for eyes. Skill and clumsiness are shattered at once; cutting off afflictions increases illness.' (Xiao Weng Kan)

'Advancing is a sheer cliff three thousand feet high; retreating is a precipice tens of thousands of feet deep. Cherish the old Zhang Zhuo of the Great Tang; the iron hammer dances in the spring breeze without a hole.' (Baoye Yuan)

澧州洛浦山元安禪師(夾山會嗣)

久為臨濟侍者。一日辭去。濟升堂曰。臨濟門下有個赤梢鯉魚。搖頭擺尾向南方去。不知向誰家齏甕里淹殺。師遊歷罷。直往夾山下卓庵。經年不訪夾山。山修書令僧馳往。師接得便坐卻。再展手索。僧無對。師便打曰。歸去舉似和尚。僧回舉似。山曰者僧若開書。三日內必來。若不開書。斯人救不得也。師果三日後至。見山不禮拜。乃當面叉手而立。山曰。雞棲鳳巢。非其同類。出去。師曰自遠趨風乞師一接。山曰。目前無阇黎。此間無老僧。師便喝。山曰。住住。且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭即不無。阇黎怎教無舌人解語。師佇思。山便打。因茲服膺。

興化獎代浦云。但知作佛。莫愁眾生。　五祖戒出浦語云。更說道理看。便出。去　太陽玄代云。也要和尚證明。　翠峰顯云。者漢可悲可痛。鈍置他臨濟。他既云月是同。我亦溪山各異。說什麼無舌人不解語。以坐具劈口便摵。夾山若是個知方漢。必然明牕下安排。　昭覺勤云。翠峰雖是賊過後張弓。不妨與臨濟雪屈。撿點將來。令行一半。倘若擔荷正法眼藏。待伊道爭教無舌人解語。便與掀倒禪床喝散大眾。更待什麼明牕下安排。剔起便行。直饒機如掣電。眼似流星。辯若懸河。

【現代漢語翻譯】 現代漢語譯本 澧州洛浦山元安禪師（夾山會嗣）： 他很久以前是臨濟禪師的侍者。有一天，他告辭離開。臨濟禪師升座說法時說：『臨濟門下有條赤梢鯉魚，搖頭擺尾向南方游去，不知道要被誰家醃菜罈子淹死。』元安禪師遊歷一番后，直接到夾山下搭了個茅庵居住。一年多都沒去拜訪夾山禪師。夾山禪師寫了封信讓僧人送去。元安禪師接過信就坐在上面，又伸出手索要東西。僧人無言以對。元安禪師就打了他，說：『回去告訴和尚。』僧人回去稟告夾山禪師。夾山禪師說：『這個僧人如果打開信，三天內必定會來；如果不打開信，這個人就沒救了。』元安禪師果然三天後到了。見到夾山禪師不禮拜，而是當面拱手而立。夾山禪師說：『雞棲息在鳳凰的窩裡，不是同類，出去。』元安禪師說：『我從遠方趕來，希望得到您的接引。』夾山禪師說：『目前沒有你這樣的求道者，這裡也沒有我這樣的老和尚。』元安禪師便大喝一聲。夾山禪師說：『住住，且莫匆匆忙忙。雲和月是相同的，溪和山各有不同。截斷天下人的舌頭並非難事，你如何教導沒有舌頭的人說話？』元安禪師佇立思考。夾山禪師便打了他。元安禪師因此心悅誠服。 興化禪師讚揚浦云禪師說：『只要想著成佛，不要擔心眾生。』五祖戒禪師針對浦云禪師的話說：『再說說道理看看。』說完便離開了。太陽玄禪師代為說道：『也要和尚證明。』翠峰顯禪師說：『這個人可悲可嘆，耽誤了臨濟禪師。他既然說雲和月是相同的，我也說溪和山各有不同。說什麼無舌之人不能說話？』用坐具劈頭就打。夾山禪師如果是個明白人，必然在明亮的窗下安排此事。昭覺勤禪師說：『翠峰禪師雖然是賊走後才張弓，不妨為臨濟禪師洗雪冤屈。』仔細檢查這件事，命令只執行一半。如果能承擔正法眼藏，等他說『怎麼教無舌之人說話』，就掀翻禪床，喝散大眾，還等待什麼明亮的窗下安排？提起就走。即使機鋒如閃電，眼光如流星，辯才如懸河，也無濟於事。

【English Translation】 English version Zen Master Yuanan of Luopu Mountain in Lizhou (Successor of Jiashan): He had long served as an attendant to Zen Master Linji (Lin-chi). One day, he bid farewell to leave. Linji ascended the platform and said, 'In the Linji's school, there is a red-tailed carp, wagging its head and tail, heading south. I wonder whose pickle jar it will be drowned in.' After Yuanan traveled around, he went straight to Jiashan (Chia-shan) and built a hermitage. For over a year, he did not visit Jiashan. Jiashan wrote a letter and sent a monk to deliver it. Yuanan received the letter and immediately sat on it. Then he stretched out his hand, demanding something. The monk had no response. Yuanan then struck him, saying, 'Go back and tell the abbot.' The monk returned and reported to Jiashan. Jiashan said, 'If this monk opens the letter, he will surely come within three days. If he does not open the letter, this person is beyond salvation.' Yuanan indeed arrived three days later. Upon seeing Jiashan, he did not bow but stood with his hands folded in front of his face. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind. Get out!' Yuanan said, 'I have come from afar, seeking your guidance.' Jiashan said, 'There is no such seeker of the Way (Shramana, 阇黎) here, and there is no such old monk here.' Yuanan then shouted. Jiashan said, 'Stop, stop! Do not be so hasty. The clouds and the moon are the same, but the streams and mountains are different. Cutting off the tongues of all people in the world is not difficult, but how do you teach a person without a tongue to speak?' Yuanan stood in thought. Jiashan then struck him. Yuanan was thus convinced and submitted. Zen Master Xinghua praised Zen Master Puyun, saying, 'Just think of becoming a Buddha, do not worry about sentient beings.' Zen Master Wuzu Jie, in response to Zen Master Puyun's words, said, 'Let's talk about the principles.' Then he left. Zen Master Taiyang Xuan said on behalf of him, 'The abbot's verification is also needed.' Zen Master Cuifeng Xian said, 'This person is pitiful and lamentable, delaying Linji. Since he says the clouds and the moon are the same, I also say the streams and mountains are different. What is this talk of a person without a tongue not being able to speak?' He struck him on the head with his sitting cloth. If Jiashan were a wise person, he would surely arrange this under a bright window. Zen Master Zhaojue Qin said, 'Although Zen Master Cuifeng is drawing the bow after the thief has fled, it does not hurt to clear Linji of injustice.' Examine this matter carefully, and only execute half of the order. If one can bear the treasury of the True Dharma Eye, when he says, 'How do you teach a person without a tongue to speak?' then overturn the Zen bed and scatter the assembly. What are you waiting for under a bright window? Pick it up and leave. Even if the opportunity is like lightning, the eyes are like shooting stars, and the eloquence is like a flowing river, it is of no avail.'

卒著手腳不得。且道誵訛在甚處。乃云。險。　東山澓云。洛浦當時雖無言可對。無理可伸。其不知。如勾踐之行成。卒能臥薪嚐膽。

無伴石人夜入山。雪籠紅頂綠衣寒。喝開劫外三峰秀。捧出金襕對日看。(投子青)

搖頭擺尾赤梢鱗。徹底無依解轉身。截斷舌頭饒有術。拽回鼻孔妙通神。夜明簾外兮風月如晝。枯木巖前兮花卉長春。無舌人。無舌人。正令全提一句新。獨步寰中明瞭了。任教天下樂欣欣。(天童覺)

前腳不著實。後腳卻移步。跌倒爛泥中。旁人稱怨苦。喚得起來連累汝。(石雨方)

沉香亭下醉題詩。寵辱相連在一時。云月溪山同有異。終身落魄夜郎西。(三宜盂)

麥浪風生紫電翻。騰蛟池上曉春暾。當時拔劍能施勇。何待雷聲震海門。(嘯月朗)

洛浦因僧問。供養百千諸佛。不如供養一個無心道人。未審百千諸佛有何過。無心道人有何德。師曰。一片白雲橫谷口。幾多歸鳥盡迷巢。

拾得疏慵非覺曉。寒山懶惰不知歸。聲前一句圓音美。物外三山片月輝。(丹霞淳)

百千諸佛眉彎曲。無證無修眼𥉌眵。蹋著未消連底凍。一時認作碧琉璃。(佛智裕)

故山岌岌鎖寒煙。未肯將心輕授傳。玉女夜尋無字印。石人遙指月明前。(

【現代漢語翻譯】 現代漢語譯本：

手腳無處著力，不知錯謬在哪裡？說是：危險。東山澓云（Dōngshān Fùyún，人名）說，洛浦（Luòpǔ，地名）當時雖然無話可說，無理可辯，卻不知道，如同勾踐（Gōujiàn，人名）求和，最終能臥薪嚐膽。

無伴石人夜入山，雪籠紅頂綠衣寒。喝開劫外三峰秀，捧出金襕對日看。（投子青（Tóuzǐ Qīng，人名））

搖頭擺尾赤梢鱗，徹底無依解轉身。截斷舌頭饒有術，拽回鼻孔妙通神。夜明簾外兮風月如晝，枯木巖前兮花卉長春。無舌人，無舌人，正令全提一句新。獨步寰中明瞭了，任教天下樂欣欣。（天童覺（Tiāntóng Jué，人名））

前腳不著實，後腳卻移步。跌倒爛泥中，旁人稱怨苦。喚得起來連累汝。（石雨方（Shíyǔ Fāng，人名））

沉香亭下醉題詩，寵辱相連在一時。云月溪山同有異，終身落魄夜郎西。（三宜盂（Sānyí Yú，人名））

麥浪風生紫電翻，騰蛟池上曉春暾。當時拔劍能施勇，何待雷聲震海門。（嘯月朗（Xiàoyuè Lǎng，人名））

洛浦（Luòpǔ，地名）因僧人問：供養百千諸佛，不如供養一個無心道人，不知百千諸佛有什麼過錯？無心道人有什麼功德？師父說：一片白雲橫在山谷口，多少歸巢的鳥兒都迷失了方向。

拾得（Shídé，人名）疏懶不覺天亮，寒山（Hánshān，人名）懶惰不知歸途。聲前一句圓滿動聽，塵世之外三山一片月光輝映。（丹霞淳（Dānxiá Chún，人名））

百千諸佛眉毛彎曲，無證無修眼睛昏花。踩著尚未消融的徹底冰凍，一時錯認作碧綠琉璃。（佛智裕（Fózhì Yù，人名））

故鄉的山峰高聳，籠罩在寒冷的霧氣中，不肯輕易將心法傳授。玉女（Yùnǚ，神話人物）夜裡尋找無字之印，石人（Shírén，石像）遙指月亮明亮的前方。 English version:

One cannot find a foothold for hands and feet. Where does the error lie? It is said: Danger. Dongshan Fuyun (東山澓云, a person's name) said, although Luopu (洛浦, a place name) had nothing to say and no reason to argue at that time, he did not know that, like Goujian's (勾踐, a person's name) seeking peace, he could eventually sleep on firewood and taste gall.

The uncompanioned stone man enters the mountain at night, snow covers his red crown and green robe, cold. He shouts open the beauty of the three peaks beyond the kalpa, and holds out the golden kasaya to face the sun. (Touzi Qing (投子青, a person's name))

Wagging its head and tail, the red-finned fish, completely without support, understands how to turn around. Cutting off the tongue is still skillful, pulling back the nostrils is wonderfully divine. Outside the bright curtain, the wind and moon are like daylight; in front of the withered rock, flowers and plants are always in spring. Tongue-less man, tongue-less man, the true command is entirely lifted with a new phrase. Walking alone in the world, understanding is clear; let the world rejoice. (Tiantong Jue (天童覺, a person's name))

The front foot is not solid, but the back foot moves. Falling into the muddy mire, others complain of suffering. Calling him up will implicate you. (Shiyu Fang (石雨方, a person's name))

Drunk, he wrote poetry under the Agarwood Pavilion, honor and disgrace are connected at the same time. The clouds, moon, streams, and mountains are both the same and different; he spends his whole life in decline in Yelang (夜郎, a place name) in the west. (Sanyi Yu (三宜盂, a person's name))

The wheat waves rise with the wind, and purple lightning flashes; the rising dragon pond is bathed in the dawn of spring. At that time, he could wield his sword and display courage; why wait for the thunder to shake the sea gate? (Xiaoyue Lang (嘯月朗, a person's name))

Luopu (洛浦, a place name) asked a monk: 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mind-less Taoist. I wonder, what fault do the hundreds of thousands of Buddhas have? What virtue does the mind-less Taoist have?' The master said: 'A white cloud lies across the mouth of the valley, how many returning birds are lost from their nests.'

Shide (拾得, a person's name) is lazy and does not realize the dawn; Hanshan (寒山, a person's name) is lazy and does not know the way home. The phrase before the sound is perfectly beautiful; outside the world, the three mountains reflect a single moon's radiance. (Danxia Chun (丹霞淳, a person's name))

Hundreds of thousands of Buddhas have curved eyebrows; without proof or cultivation, their eyes are bleary. Stepping on the still-unmelted bottom frost, for a moment, they mistake it for green glass. (Fozhi Yu (佛智裕, a person's name))

The old mountain is towering, locked in cold mist, unwilling to lightly impart the mind-method. The Jade Maiden (Yùnǚ, a mythological figure) seeks the wordless seal at night; the Stone Man (Shírén, a stone statue) points remotely to the bright moon ahead.

【English Translation】 English version:

One cannot find a foothold for hands and feet. Where does the error lie? It is said: Danger. Dongshan Fuyun (東山澓云, a person's name) said, although Luopu (洛浦, a place name) had nothing to say and no reason to argue at that time, he did not know that, like Goujian's (勾踐, a person's name) seeking peace, he could eventually sleep on firewood and taste gall.

The uncompanioned stone man enters the mountain at night, snow covers his red crown and green robe, cold. He shouts open the beauty of the three peaks beyond the kalpa, and holds out the golden kasaya to face the sun. (Touzi Qing (投子青, a person's name))

Wagging its head and tail, the red-finned fish, completely without support, understands how to turn around. Cutting off the tongue is still skillful, pulling back the nostrils is wonderfully divine. Outside the bright curtain, the wind and moon are like daylight; in front of the withered rock, flowers and plants are always in spring. Tongue-less man, tongue-less man, the true command is entirely lifted with a new phrase. Walking alone in the world, understanding is clear; let the world rejoice. (Tiantong Jue (天童覺, a person's name))

The front foot is not solid, but the back foot moves. Falling into the muddy mire, others complain of suffering. Calling him up will implicate you. (Shiyu Fang (石雨方, a person's name))

Drunk, he wrote poetry under the Agarwood Pavilion, honor and disgrace are connected at the same time. The clouds, moon, streams, and mountains are both the same and different; he spends his whole life in decline in Yelang (夜郎, a place name) in the west. (Sanyi Yu (三宜盂, a person's name))

The wheat waves rise with the wind, and purple lightning flashes; the rising dragon pond is bathed in the dawn of spring. At that time, he could wield his sword and display courage; why wait for the thunder to shake the sea gate? (Xiaoyue Lang (嘯月朗, a person's name))

Luopu (洛浦, a place name) asked a monk: 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mind-less Taoist. I wonder, what fault do the hundreds of thousands of Buddhas have? What virtue does the mind-less Taoist have?' The master said: 'A white cloud lies across the mouth of the valley, how many returning birds are lost from their nests.'

Shide (拾得, a person's name) is lazy and does not realize the dawn; Hanshan (寒山, a person's name) is lazy and does not know the way home. The phrase before the sound is perfectly beautiful; outside the world, the three mountains reflect a single moon's radiance. (Danxia Chun (丹霞淳, a person's name))

Hundreds of thousands of Buddhas have curved eyebrows; without proof or cultivation, their eyes are bleary. Stepping on the still-unmelted bottom frost, for a moment, they mistake it for green glass. (Fozhi Yu (佛智裕, a person's name))

The old mountain is towering, locked in cold mist, unwilling to lightly impart the mind-method. The Jade Maiden (Yùnǚ, a mythological figure) seeks the wordless seal at night; the Stone Man (Shírén, a stone statue) points remotely to the bright moon ahead.

自得暉)

洛浦問僧近離甚處。曰荊南。師曰。有一人與么去。還逢么。曰不逢。師曰為什麼不逢。曰若逢即頭粉碎。師曰阇黎三寸甚密。

雲門偃于江西見其僧。乃問還有此語否。僧云是。門云洛浦倒退三千里。

洛浦因僧問。如何是一大藏教收不得者。師曰。雨滋三草秀。片玉本來暉。

畢缽巖前曉帶春。香風時結鷲峰層。須知玉像瓶中塔。別有輝天鑒地鐙。(投子青)

洛浦因僧問學人擬歸鄉時如何。師曰家破人亡子歸何處。曰恁么則不歸去也。師曰。庭前殘雪日輪消。室內游塵遣誰埽。乃示偈曰。決志歸鄉去。乘舟泛五湖。舉篙星月隱。停棹日輪孤。解䌫離邪岸。張帆出正途。到來家蕩盡。免作屋中愚。

天奇瑞雲。者僧曠劫孤露。所以念念不忘。洛浦雖然冰消瓦解。又恐建立璚樓。外脫牢籠。記憶體經紀。不免更贈一言。何故。雁飛不到處。人被利名牽。

太平鄉國路空賒。歸興悠悠思莫涯。攃手到家何所有。琉璃寶殿鎖空華。(丹霞淳)

洛浦因僧問。一毫吞盡巨海。于中更復何言。師曰。家有白澤之圖。必無如是妖怪。

保福展別云。家無白澤之圖。必無如是妖怪。

巖前雖有云千頃。戶內殊無半夜燈。極目危巒今古秀。暉天斜照碧層層

【現代漢語翻譯】 現代漢語譯本 洛浦問一個僧人最近從哪裡來。僧人回答說從荊南來。洛浦說：『有一個人這樣去了，還會遇到（他）嗎？』僧人回答說：『不會遇到。』洛浦說：『為什麼不會遇到？』僧人回答說：『如果遇到，就會頭粉碎。』洛浦說：『阇黎（Ajari，意為弟子）的三寸（指舌頭）很嚴密。』

雲門偃（Yunmen Yan）在江西見到他的僧人，就問：『還有這句話嗎？』僧人說是。雲門說：『洛浦倒退三千里。』

洛浦因為一個僧人問：『如何是連一大藏教（Tripitaka，佛教經典的總稱）都收納不了的？』洛浦說：『雨滋潤三草，使其秀美，片玉本來就光輝。』

『畢缽巖（Vipula Rock）前，拂曉帶著春意，香風時時吹拂，在鷲峰（Vulture Peak）上凝結成層。須知玉像如同瓶中的塔，另有照耀天空、鑑察大地的燈。』（投子青（Touzi Qing））

洛浦因為一個僧人問：『學人打算歸鄉時，該如何是好？』洛浦說：『家破人亡，兒子歸向何處？』僧人說：『這樣的話，就不回去了。』洛浦說：『庭前的殘雪被太陽融化，室內的游塵要派遣誰去打掃？』於是展示偈語說：『決意歸鄉去，乘船泛五湖。舉篙星月隱，停棹日輪孤。解開纜繩離開邪岸，張帆駛出正途。到來家蕩盡，免作屋中愚。』

天奇瑞雲（Tianqi Ruiyun）說：『這個僧人曠劫孤露，所以念念不忘。洛浦雖然冰消瓦解，又恐怕他建立瓊樓，外脫牢籠，記憶體經營。不免再贈送一句。為什麼？雁飛不到之處，人被利名牽絆。』

『太平鄉國路空賒，歸興悠悠思莫涯。攃手到家何所有，琉璃寶殿鎖空華。』（丹霞淳（Danxia Chun））

洛浦因為一個僧人問：『一毫吞盡巨海，于中更復何言？』洛浦說：『家有白澤（Bai Ze，中國古代神獸，能說人話，通萬物之情）之圖，必無如此妖怪。』

保福展（Baofu Zhan）分別說：『家無白澤之圖，必無如此妖怪。』

『巖前雖有云千頃，戶內殊無半夜燈。極目危巒今古秀，暉天斜照碧層層。』

【English Translation】 English version Luopu asked a monk where he had recently come from. The monk replied, 'From Jingnan.' Luopu said, 'If a person goes that way, will he encounter (him)?' The monk replied, 'He will not encounter (him).' Luopu said, 'Why will he not encounter (him)?' The monk replied, 'If he encounters (him), his head will be crushed.' Luopu said, 'The Ajari's (Ajari, meaning disciple) three inches (referring to the tongue) are very tight-lipped.'

Yunmen Yan, upon seeing his monk in Jiangxi, asked, 'Is there still this saying?' The monk said yes. Yunmen said, 'Luopu retreats three thousand miles.'

Luopu, because a monk asked, 'What is it that even the entire Tripitaka (Tripitaka, the complete collection of Buddhist scriptures) cannot contain?' Luopu said, 'Rain nourishes the three grasses, making them flourish; a piece of jade inherently shines.'

'Before Vipula Rock (Vipula Rock), dawn brings the feeling of spring, fragrant winds often blow, and condense into layers on Vulture Peak (Vulture Peak). Know that the jade statue is like a pagoda in a vase, and there is another lamp that illuminates the sky and observes the earth.' (Touzi Qing)

Luopu, because a monk asked, 'When a student intends to return home, what should he do?' Luopu said, 'The family is ruined and the people are dead; where does the son return to?' The monk said, 'In that case, I will not return.' Luopu said, 'The remaining snow in front of the courtyard is melted by the sun; who should be sent to sweep the dust in the room?' Then he presented a verse, saying: 'Determined to return home, I sail a boat on the Five Lakes. Raising the pole, the stars and moon disappear; stopping the oar, the sun stands alone. Untie the rope and leave the crooked shore, raise the sail and set out on the right path. Arriving, the home is completely empty, avoiding being a fool in the house.'

Tianqi Ruiyun said, 'This monk has been exposed and alone for countless eons, so he never forgets. Although Luopu has melted away like ice and broken like tiles, I am still afraid that he will build jade towers, escape the cage from the outside, and manage things internally. I cannot help but give him another word. Why? Where the wild goose cannot fly, people are tied down by profit and fame.'

'The road to the peaceful homeland is long and empty, the longing for return is endless and the thoughts are boundless. What is there when you arrive home empty-handed? A lapis lazuli palace locked with empty flowers.' (Danxia Chun)

Luopu, because a monk asked, 'A single hair swallows the vast ocean; what more can be said in this?' Luopu said, 'If the family has a picture of Bai Ze (Bai Ze, an ancient Chinese mythical creature that can speak human language and understands the feelings of all things), there will certainly be no such monsters.'

Baofu Zhan said separately, 'If the family does not have a picture of Bai Ze, there will certainly be no such monsters.'

'Although there are thousands of acres of clouds before the rock, there is no midnight lamp inside the house. As far as the eye can see, the dangerous peaks are beautiful, both ancient and modern, and the slanting sun shines on the green layers.'

。(丹霞淳)

洛浦因僧問如何是祖師西來意。師曰。青嵐覆處。出就藏鋒。白月暉時。碧潭無影。

群花未發梅先坼。萬木凋零柏轉奇。云淡不彰篩月影。煙輕那露引風枝。(丹霞淳)

隱隱朝曦掛竹牕。榴花隔院有餘香。簾垂無復晴光漏。剩有輕煙鎖畫堂。(二行滿)

洛浦因龐居士禮拜起曰。仲夏毒熱。孟冬薄寒。師曰莫錯。曰龐公年老。師曰。何不寒時道寒。熱時道熱。曰患聾作么。師曰放你三十棒。曰。啞卻我口。塞卻你眼。

直下啞卻我口。分明塞卻你眼。由來洛浦龐公。未出睦州擔板。覿面全提照古今。冬寒夏熱憑誰揀。(靈源清)

洛浦上堂。孫臏今日收鋪去也。有卜者出來。時有僧出曰請和尚卜。師曰你家爺死。僧無語。

法眼益代撫掌三下。　徑山杲云。者僧沒興死卻爺。又被他人撫掌。信知禍不單行。然洛浦善卜。法眼善斷。若仔細思量。爻象吉兇二老一時漏逗。既佔得火風鼎卦。何故斷作地火明夷。雲門則不然。驀拈拄杖云。孫臏門下死卻郎罷。連卓三下云。會么。內屬艮宮再求外象。又卓三下云。千神萬靈。萬聖千靈。莫順人情。復卓一下云。吉兇上卦。　金粟元云。洛浦開大卜鋪善斷吉兇。可惜者僧不還卦錢。帶累旁人撫掌。今曰著里則不

【現代漢語翻譯】 現代漢語譯本：

（丹霞淳）

洛浦禪師因有僧人問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's (達摩) coming from the West?）禪師回答說：『青嵐覆蓋之處，顯露出藏著的鋒芒；皎潔月光照耀之時，碧綠深潭中沒有影子。』

群花尚未綻放，梅花率先開放；萬木凋零之時，柏樹更顯奇異。淡淡的雲彩不明顯，篩下月亮的影子；輕柔的煙霧難以顯露，引來風中的樹枝。（丹霞淳）

隱隱約約的朝陽掛在竹窗上，石榴花隔著院子傳來陣陣餘香。捲起的簾子不再有晴朗的光線漏進來，只剩下淡淡的煙霧籠罩著華麗的廳堂。（二行滿）

洛浦禪師因龐居士（Layman Pang (龐居士)）禮拜後起身說：『仲夏時節酷熱難耐，孟冬時節寒冷刺骨。』禪師說：『不要搞錯了。』龐居士說：『龐公我年老了。』禪師說：『為什麼不在寒冷的時候說寒冷，在炎熱的時候說炎熱？』龐居士說：『那如果我耳朵聾了怎麼辦？』禪師說：『放你三十棒。』龐居士說：『那如果我啞了你的口，塞住你的眼呢？』

直接啞了我的口，分明塞住了你的眼。原來洛浦的龐公，還沒有超出睦州（Muzhou (睦州)）的擔板（carrying pole (擔板)）。當面全部提持，照亮古今，冬寒夏熱，憑誰來選擇？（靈源清）

洛浦禪師上堂說法。說：『孫臏（Sun Bin (孫臏)）今天收攤不幹了。』有個算命先生出來。當時有個僧人出來說：『請和尚算一卦。』禪師說：『你家老子死了。』僧人無話可說。

法眼禪師（Fayan Wenyi (法眼文益)）拍手三下。徑山杲禪師（Jingshan Gao (徑山杲)）說：『這個僧人沒趣，死了老子，又被他人拍手，真是禍不單行。』然而洛浦善於占卜，法眼善於判斷。如果仔細思量，爻象吉兇，兩位老人都一時泄露了天機。既然佔得火風鼎卦，為什麼斷作地火明夷？雲門禪師（Yunmen Wenyan (雲門文偃)）則不然，立刻拿起拄杖說：『孫臏門下死人了！』連敲三下說：『會么？』內屬艮宮再求外象，又敲三下說：『千神萬靈，萬聖千靈，莫順人情。』又敲一下說：『吉兇上卦。』金粟元禪師（Jin Su Yuan (金粟元)）說：『洛浦開了個大卜鋪，善於判斷吉兇，可惜這個僧人不還卦錢，連累旁人拍手。今天在這裡則不然。』

【English Translation】 English version:

(Danxia Chun)

A monk asked Zen Master Luopu, 'What is the meaning of Bodhidharma's (達摩) coming from the West?' The master said, 'Where the azure mist covers, the hidden sharpness emerges; when the bright moon shines, there is no shadow in the green pool.'

Before the myriad flowers bloom, the plum blossoms open first; when all the trees wither, the cypress becomes even more extraordinary. The faint clouds are not obvious, sifting the moon's shadow; the light smoke is difficult to reveal, attracting the wind-blown branches. (Danxia Chun)

The faint morning sun hangs on the bamboo window, and the fragrance of pomegranate flowers wafts from across the courtyard. The rolled-up curtain no longer lets in the clear sunlight, leaving only a light mist enveloping the painted hall. (Two lines full)

Layman Pang (龐居士) bowed to Zen Master Luopu and then stood up, saying, 'Midsummer is unbearably hot, and early winter is bitterly cold.' The master said, 'Don't be mistaken.' Layman Pang said, 'I, Pang, am old.' The master said, 'Why not say cold when it's cold, and hot when it's hot?' Layman Pang said, 'What if I become deaf?' The master said, 'I'll give you thirty blows.' Layman Pang said, 'What if I silence your mouth and block your eyes?'

Directly silencing my mouth, clearly blocking your eyes. Originally, Layman Pang of Luopu had not gone beyond the carrying pole (擔板) of Muzhou (睦州). Fully grasping the present moment, illuminating the past and present, who can choose between winter's cold and summer's heat? (Lingyuan Qing)

Zen Master Luopu ascended the Dharma hall and said, 'Sun Bin (孫臏) is closing his stall today.' A fortune teller came out. At that time, a monk came out and said, 'Please, Master, tell my fortune.' The master said, 'Your father is dead.' The monk was speechless.

Zen Master Fayan Wenyi (法眼文益) clapped his hands three times. Zen Master Jingshan Gao (徑山杲) said, 'This monk is uninteresting, his father died, and he was clapped at by others, truly misfortune never comes singly.' However, Luopu is good at divination, and Fayan is good at judgment. If you think carefully, the two old men revealed the secrets of the hexagrams' good and bad omens at the same time. Since they obtained the Ding hexagram of fire and wind, why did they interpret it as the Mingyi hexagram of earth and fire? Zen Master Yunmen Wenyan (雲門文偃) was different. He immediately picked up his staff and said, 'A man has died under Sun Bin's door!' He struck it three times, saying, 'Do you understand?' The inner palace belongs to Gen, and then seek the outer image, and strike it three more times, saying, 'Thousands of gods and spirits, ten thousand sages and spirits, do not follow human feelings.' He struck it once more, saying, 'Good and bad omens are on the hexagram.' Zen Master Jin Su Yuan (金粟元) said, 'Luopu opened a large divination shop and was good at judging good and bad omens. It's a pity that this monk didn't return the divination money, implicating others to clap their hands. Today, it's not like that here.'

然。孫臏收鋪去也。有卜者出來。忽孝子出雲請和尚卜。祇向它道你家爺活。大眾。它家爺已死。為甚卻道活。豈不聞七十一年名著于鄉。善士之風山高水長。

洛浦因僧問祖意教意是同是別。師曰日月並輪暉。誰家別有路。曰恁么顯晦殊途是非一概。師曰。但自不亡羊。何須泣岐路。

月篩松影高低樹。日照池心上下天。赫赫炎空非卓午。團團秋夜不知圓。(丹霞淳)

洛浦因僧問如何是佛法大意。師曰。雪覆孤峰峰不白。雨滋石筍筍初生。

海底龍吟雲雨潤。林間虎嘯穀風清。莫言滿路生荊棘。況是貧家少送迎。(丹霞淳)

洛浦因蛤溪道者相訪。師問。自從犁溪相別。今得幾年。曰和尚猶記得昔時事。師曰見說道者總忘卻年月也。曰。和尚住持事繁。且容仔細看。師曰打即打會禪漢。曰某甲消得。師曰道者住山事繁。

青龍斯云。二老有主有賓。有收有放。撿點將來。總是互揚家醜。弁山今日將條龜毛索子縛作一團。拋向寶珠池浸殺了也。還有相救者么。如無。煩東禪長老為伊解交。

者般訊息不尋常。蟾桂枝枝有遠香。昨后嫦娥呈巧妙。眼睛直上繡鴛鴦。(丹霞淳)

洛浦因侍者曰。肇法師製得四論也甚奇怪。師曰肇公甚奇怪。要且不見祖師。者無對。

【現代漢語翻譯】 現代漢語譯本： 是這樣。孫臏（人名）收了攤子走了。有個算命先生出來。忽然有個孝子出來說請和尚算命。算命先生只對他說你家父親還活著。各位，他家父親已經死了，為什麼卻說活著？難道沒聽說過七十一年來名聲響徹鄉里，他的善行像山一樣高，像水一樣長嗎？

洛浦（地名）和尚因為有僧人問什麼是祖師的意旨和教義的意旨，是相同還是不同。洛浦和尚說：『太陽和月亮並排照耀，誰家還有另外的路？』僧人說：『既然這樣，那麼顯現和隱晦的道路不同，是非的界限也應該一樣吧？』洛浦和尚說：『只要自己不丟失羊，何必為岔路口而哭泣呢？』

月光透過鬆樹，樹影有高有低。陽光照在池塘中心，倒映出上下的天空。即使在炎熱的晴空下，也並非正午時分；即使在團圓的秋夜里，也渾然不知月亮是圓的。（丹霞淳）

洛浦和尚因為有僧人問什麼是佛法的大意。洛浦和尚說：『雪覆蓋著孤立的山峰，山峰卻不顯白；雨水滋潤著石筍，石筍才剛剛生長。』

海底的龍吟帶來雲和雨的滋潤，林間的虎嘯帶來山谷的清風。不要說滿路都生長著荊棘，何況是貧窮的家庭缺少迎來送往。（丹霞淳）

洛浦和尚因為蛤溪（地名）的道士來拜訪。洛浦和尚問：『自從犁溪（地名）分別后，現在過了幾年了？』道士說：『和尚還記得以前的事情。』洛浦和尚說：『聽說修道的人總是忘記年月。』道士說：『和尚住持寺廟事務繁忙，請允許我仔細看看。』洛浦和尚說：『打就打會禪的漢子。』道士說：『我能承受。』洛浦和尚說：『道士住在山上事務繁忙。』

青龍斯云（人名），二位老者有主有賓，有收有放，仔細檢查起來，總是在互相揭短。弁山（地名）今天將一條烏龜毛做的繩子捆成一團，扔到寶珠池（地名）里淹死了。還有誰來救它嗎？如果沒有，麻煩東禪（地名）長老為它解脫。

這種訊息不尋常，月宮桂樹的枝條散發著遠香。昨天之後嫦娥（神話人物）展現了巧妙的手藝，眼睛直接在上面繡著鴛鴦。（丹霞淳）

洛浦和尚因為侍者說：『肇法師（人名）寫的四論非常奇特。』洛浦和尚說：『肇公（人名）非常奇特，但終究沒有見到祖師，這沒法回答。』

【English Translation】 English version: So it is. Sun Bin (personal name) packed up his stall and left. A fortune teller came out. Suddenly, a filial son came out and said, 'Please, monk, tell my fortune.' The fortune teller only told him, 'Your father is still alive.' Everyone, his father is already dead. Why did he say he was alive? Haven't you heard that for seventy-one years his name has been known throughout the village, and his good deeds are as high as the mountains and as long as the rivers?

A monk asked Luopu (place name) whether the meaning of the Patriarch and the meaning of the teachings were the same or different. The master said, 'The sun and moon shine together. Whose family has another path?' The monk said, 'Since this is the case, then the paths of manifestation and obscurity are different, and the boundaries of right and wrong should be the same?' The master said, 'As long as you don't lose your sheep, why cry at the crossroads?'

The moonlight filters through the pine trees, the shadows of the trees are high and low. The sunlight shines on the center of the pond, reflecting the sky above and below. Even under the scorching clear sky, it is not noon; even on a round autumn night, one does not know that the moon is round. (Danxia Chun)

A monk asked Luopu what is the great meaning of the Buddha Dharma. The master said, 'Snow covers the solitary peak, but the peak does not appear white; rain nourishes the stone bamboo shoots, and the bamboo shoots are just beginning to grow.'

The dragon's roar at the bottom of the sea brings the nourishment of clouds and rain, and the tiger's roar in the forest brings the clear wind of the valley. Don't say that the road is full of thorns, especially since poor families lack welcoming and sending off. (Danxia Chun)

Luopu because the Taoist of Haxi (place name) came to visit. The master asked, 'How many years has it been since we parted at Lixi (place name)?' The Taoist said, 'The monk still remembers the past.' The master said, 'I heard that cultivators always forget the years.' The Taoist said, 'The monk is busy with temple affairs, please allow me to take a closer look.' The master said, 'Strike, then strike the Zen man.' The Taoist said, 'I can bear it.' The master said, 'The Taoist is busy with mountain affairs.'

Qinglong Siyun (personal name), the two elders have host and guest, have receiving and releasing, and upon careful inspection, they are always exposing each other's shortcomings. Bian Shan (place name) today tied a turtle hair rope into a ball and threw it into Baozhu Pond (place name) to drown it. Is there anyone to save it? If not, please ask Elder Dongchan (place name) to relieve it.

This kind of news is unusual, the branches of the osmanthus tree in the moon palace emit a distant fragrance. After yesterday, Chang'e (mythological figure) showed her ingenious craftsmanship, and her eyes directly embroidered mandarin ducks on it. (Danxia Chun)

Luopu because the attendant said, 'The four treatises written by Dharma Master Zhao (personal name) are very strange.' The master said, 'Gong Zhao (personal name) is very strange, but after all, he has not seen the Patriarch, and there is no way to answer this.'

清涼欽代云。和尚甚處見祖師。　云居錫云。甚麼處是肇公不見祖師處。莫是有許多言語么。又云。肇公有多少言語。

洛浦因僧問。眾手淘金誰是得者。師曰拳中舊寶不揀披沙。曰恁么則展手不逢也。師曰莫將鶴唳擬作鶯啼。

淘金豈假披沙得。石觸波瀾猶費力。露柱三更忽放光。此時未審何人識。(丹霞淳)

洛浦因僧問諸聖恁么來將何供養。師曰土宿雖持錫。不是婆羅門。

閑神枉顧謾嗷嗷。壁立門庭萬仞高。細切清風陳俎豆。薄㓟明月當春醪。空施三奠酬來意。那討分文買紙燒。一物渾無將底供。雪霜橫按有吹毛。(天岸升)

洛浦臨寂告眾曰。今有一事問汝等。若道者個是。即頭上安頭。若道不是。即斬頭求活。第一座曰。青山不舉足。日下不挑鐙。師曰是甚麼時節作者個語話。時有彥從上座對曰。離此二途請和尚不問。師曰未在更道。曰彥從道不盡。師曰我不管汝盡不盡。曰彥從無侍者抵對和尚。師便休。至夜令侍者喚從問曰。阇黎今日抵對甚有道理。汝合體得先師意。先師道。目前無法。意在目前。不是目前法。非耳目之所到。那句是賓。那句是主。若擇得出。分付缽袋子。曰彥從不會。師曰汝合會。曰彥從實不會。師喝出乃曰苦苦。至明日又僧舉前話問師。師

【現代漢語翻譯】 現代漢語譯本：

清涼欽代云：『和尚在什麼地方見到祖師的？』云居錫云：『什麼地方是趙公（肇公，指僧肇）不見祖師的地方？莫非是有許多言語嗎？』又說：『趙公有多少言語？』 　　洛浦因僧人問：『眾人淘金，誰是得到金子的人？』洛浦回答說：『拳頭中的舊寶，不必揀選沙子。』僧人說：『這樣說來，就是展手也遇不到了。』洛浦說：『不要把鶴的鳴叫比作黃鶯的啼叫。』 　　淘金哪裡需要披沙才能得到？石頭觸碰波浪也是白費力氣。露柱三更半夜忽然放光，此時不知是什麼人能認識。（丹霞淳） 　　洛浦因僧人問：『諸聖既然這樣來了，將用什麼來供養？』洛浦說：『土宿（指星宿名，也可能指修行人）雖然拿著錫杖，但不是婆羅門。』 　　閑神枉顧，徒勞地嗷嗷叫喚，壁立門庭，高萬仞。細細地切著清風，陳列著俎豆，薄薄地㓟著明月，當作春天的美酒。空自施捨三次奠祭，酬謝來意，哪裡討要分文來買紙燒。一物都沒有，拿什麼來供養？雪霜橫按，有吹毛求疵的功夫。（天岸升） 　　洛浦臨終時告訴眾人說：『現在有一件事要問你們。如果說道個是，就是頭上安頭；如果說道個不是，就是斬頭求活。』第一座說：『青山不舉足，日下不挑鐙。』洛浦說：『是什麼時候說這樣的話？』當時有彥從上座回答說：『離開這兩種途徑，請和尚不要問。』洛浦說：『還沒有到，再說。』彥從說：『彥從說不盡。』洛浦說：『我不管你盡不盡。』彥從說：『彥從沒有侍者來抵對和尚。』洛浦便停止了。到了晚上，讓侍者叫彥從來問他說：『阇黎（指僧人）今天抵對很有道理，你應當體會到先師的意旨。先師說：目前無法，意在目前；不是目前法，非耳目之所到。』哪句是賓，哪句是主？如果能選擇得出，就分付缽袋子。』彥從說：『彥從不會。』洛浦說：『你應當會。』彥從說：『彥從實在不會。』洛浦喝斥了他，說：『苦苦。』到了第二天，又有僧人舉起前面的話來問洛浦。

【English Translation】 English version:

Qingliang Qin asked: 'Where did the monk see the Patriarch?' Yunju Xi said: 'Where is the place where Zhao Gong (Sengzhao) did not see the Patriarch? Could it be that there are so many words?' He also said: 'How many words does Zhao Gong have?' Luopu asked a monk: 'Among the crowd panning for gold, who is the one who gets the gold?' The master said: 'The old treasure in the fist does not need to pick the sand.' The monk said: 'In that case, you won't even encounter it when you stretch out your hand.' The master said: 'Don't compare the crane's cry to the oriole's song.' Where does panning for gold require sifting through sand to obtain it? A stone hitting the waves is still a waste of effort. The dew pillar suddenly emits light in the middle of the night. At this time, I wonder who can recognize it. (Danxia Chun) Luopu asked a monk: 'Since all the sages have come like this, what will be used to make offerings?' The master said: 'Although Tusu (referring to a star name, possibly also referring to a practitioner) holds a staff, he is not a Brahmin.' Idle spirits come in vain, howling uselessly, the gate stands like a wall, ten thousand ren high. Finely chop the clear wind, display the sacrificial vessels, thinly slice the bright moon, and treat it as spring wine. Vainly offer three libations to repay the intention, where to ask for a penny to buy paper to burn. There is nothing to offer, what to offer? Snow and frost are pressed horizontally, with the skill of nitpicking. (Tian'an Sheng) Luopu, on his deathbed, told the crowd: 'Now I have something to ask you. If you say it is, it is adding a head on top of a head; if you say it is not, it is cutting off your head to seek life.' The first seat said: 'The green mountain does not raise its feet, and the lamp is not picked under the sun.' Luopu said: 'When did you say these words?' At that time, the senior monk Yancong replied: 'Apart from these two paths, please don't ask, Master.' Luopu said: 'It's not there yet, say more.' Yancong said: 'Yancong can't say it all.' Luopu said: 'I don't care if you can say it all.' Yancong said: 'Yancong has no attendant to counter the Master.' Luopu then stopped. In the evening, he asked the attendant to call Yancong and asked him: 'Ajari (referring to a monk), today's counter was very reasonable, you should understand the meaning of the former master. The former master said: There is no Dharma in front of you, the meaning is in front of you; it is not the Dharma in front of you, it is beyond the reach of the ears and eyes.' Which sentence is the guest, which sentence is the host? If you can choose it, I will give you the alms bowl.' Yancong said: 'Yancong doesn't know.' Luopu said: 'You should know.' Yancong said: 'Yancong really doesn't know.' Luopu scolded him and said: 'Bitter, bitter.' The next day, another monk raised the previous words and asked Luopu.

曰。慈舟不棹清波上。劍峽徒勞放木鵝。

報慈遂云。且道從上座實不會。為復怕見缽袋子黏著伊。　博山來云。將遷化之時。托契于兒孫。其妙思天造。情懷自別。首座彥公大有出身之路。奈何老者難以言句取則。若跡解求之。未免按圖索馬也。

餌云鉤月釣清津。年老心孤未得鱗。一曲離騷歸去後。汨羅江上獨醒人。(天童覺)

紙衣下事。不假胞胎。懸巖攃手。襁褓嬰孩。涅槃會上道場開。單傳直指狀元來。(南堂靜)

數載漁舟江上瀾。長竿在手不曾閑。錦鱗不遇空勞力。收取絲綸過別灣。(元祚裕)

袁州府蟠龍山可文禪師(夾山會嗣)

因僧問。亡僧遷化後向甚麼處去。師曰石牛沿古路。日裡夜鐙明。

無底船行四百洲。月光影落淺砂頭。泥龍鼓浪爭頭角。萬頃煙波盡放流。(頻吉祥)

洛京韶山寰普禪師(夾山會嗣)

因僧問如何是韶山境。師曰。古今猿鳥叫。翠色薄煙籠。曰如何是境中人。師曰退後看。

最好韶山境。煙籠翠色輕。欲描描未就。猿鳥一聲聲。(石溪月)

韶山因遵布衲訪。師在山下相見。遵問韶山路向什麼處去。師以手指曰。嗚那青青黯黯處去。遵近前把住曰。久向韶山莫便是否。師曰。是即是。阇黎有甚麼

【現代漢語翻譯】 現代漢語譯本： 說：不搖動慈悲之舟在清澈的波浪上，在劍門峽白費力氣地放木頭鵝（比喻徒勞無功）。

報慈於是說：且說從上座（指有地位的僧人）實際上不會，還是害怕缽袋子（指僧人的行囊）粘著他？ 博山來（禪師名號）說：在將要遷化（去世）的時候，把希望寄託在兒孫身上，這種巧妙的心思是天生的，情懷自然與衆不同。首座彥公（人名）有很好的出路，無奈我這老朽難以用言語來傚法。如果按照事蹟來理解，未免會成為按圖索驥了。

用餌云的魚鉤釣清澈的河水中的月亮，年老心孤，未能得到魚。一曲《離騷》歸去之後，汨羅江上只有屈原是清醒的人。（天童覺禪師)

紙衣下的事情，不依賴於胞胎。在懸崖上擦手，如同襁褓中的嬰兒。涅槃會上道場開啟，單傳直指的狀元到來。（南堂靜禪師）

數年漁船在江上漂盪，手持長竿不曾閑著。沒有遇到錦鱗（比喻有價值的事物），白費力氣，收起絲線到別的河灣去吧。（元祚裕禪師）

袁州府蟠龍山可文禪師（夾山會嗣）

有僧人問：亡故的僧人遷化後到什麼地方去？禪師說：石牛沿著古路走，白天夜晚都點著燈。

沒有底的船行駛在四百個洲，月光倒影落在淺淺的沙灘上。泥龍翻滾著波浪爭奪頭角，萬頃煙波都放任其流淌。（頻吉祥禪師）

洛京韶山寰普禪師（夾山會嗣）

有僧人問：什麼是韶山的景象？禪師說：古往今來猿猴鳥雀都在鳴叫，翠綠的景色被淡淡的煙霧籠罩。僧人問：什麼是景象中的人？禪師說：退後看。

最好的韶山景象，煙霧籠罩著翠綠的顏色，想要描繪卻難以完成，猿猴鳥雀發出陣陣鳴叫。（石溪月禪師）

韶山寰普禪師因為仰慕遵布衲而拜訪他，禪師在山下與他相見。遵布衲問：去韶山的路往哪裡走？禪師用手指著說：往那青青暗暗的地方去。遵布衲走上前抓住禪師說：久聞韶山，莫非就是這裡？禪師說：是就是，您有什麼事？

【English Translation】 English version: He said: 'Without rowing the compassionate boat on the clear waves, it's futile to release wooden geese (a metaphor for wasted effort) in the Jian Gorge.'

Bao Ci then said: 'Let's just say, does the senior monk really not understand, or is he afraid that the alms bowl (referring to a monk's bag) will stick to him?' Bo Shan Lai (a Chan master's name) said: 'At the time of passing away (death), entrusting hopes to descendants, such ingenious thoughts are innate, and the sentiments are naturally different. The head monk Yan Gong (a person's name) has a great path to follow, but alas, this old man finds it difficult to emulate with words. If one tries to understand it by tracing the events, one would inevitably be like searching for a horse using a picture.'

'Using a hook baited with clouds to fish for the moon in the clear river, old and lonely, I have not caught a fish. After a song of 'Li Sao' returns, Qu Yuan is the only sober person on the Miluo River.' (Tian Tong Jue)

'Matters under the paper robe do not rely on the womb. Wiping hands on a cliff is like an infant in swaddling clothes. The Nirvana assembly opens the Bodhimanda, and the top scholar of direct transmission arrives.' (Nan Tang Jing)

'For years, the fishing boat has drifted on the river, holding a long pole without rest. Not encountering a brocade carp (a metaphor for something valuable), the effort is in vain. Reel in the line and go to another bay.' (Yuan Zuo Yu)

Chan Master Ke Wen of Panlong Mountain in Yuanzhou Prefecture (Successor of Jiashan)

A monk asked: 'Where does the deceased monk go after passing away?' The master said: 'The stone ox walks along the ancient road, with lamps lit day and night.'

'A bottomless boat sails across four hundred continents, the moonlight reflects on the shallow sand. Mud dragons stir up waves, vying for horns, and ten thousand acres of misty waves are all let loose.' (Pin Ji Xiang)

Chan Master Huan Pu of Shaoshan Mountain in Luojing (Successor of Jiashan)

A monk asked: 'What is the scenery of Shaoshan?' The master said: 'Ancient and modern apes and birds are calling, and the emerald green is shrouded in thin mist.' The monk asked: 'What is the person in the scenery?' The master said: 'Look from a distance.'

'The best scenery of Shaoshan, the emerald green color shrouded in mist. Wanting to depict it but unable to complete it, the apes and birds make sounds one after another.' (Shi Xi Yue)

Chan Master Huan Pu of Shaoshan visited Venerable Zun Bu out of admiration, and the master met him at the foot of the mountain. Venerable Zun Bu asked: 'Which way leads to Shaoshan?' The master pointed and said: 'Go to that green and dim place.' Venerable Zun Bu stepped forward and grabbed the master, saying: 'I have long heard of Shaoshan, could this be it?' The master said: 'It is, it is. What do you need?'

事。曰。擬申一問。師還答否。師曰。看君不是金牙作。爭解彎弓射尉遲。曰。鳳凰直入煙霄去。誰怕林間野雀兒。師曰。當軒畫鼓從君擊。試展家風似老僧。曰。一句迥超千聖外。松蘿不與月輪齊。師曰。饒君直出威音外。猶較韶山半月程。曰過在甚處。師曰倜儻之辭時人知有。曰。恁么則真玉泥中異。不撥萬機塵。師曰魯般門下徒施巧妙。曰。學人祇恁么。未審師意如何。師曰。玉女夜拋梭。織錦于西舍。曰莫便是和尚家風也無。師曰。耕夫制玉漏。不是行家作。曰。此猶是文言。如何是和尚家風。師曰。橫身當宇宙。誰是出頭人。遵無語。師遂同歸山。才人事了。師召近前曰。阇黎有沖天之氣。老僧有入地之謀。阇黎橫吞巨海。老僧揹負須彌。阇黎按劍上來。老僧挜槍相待。向上一路速道速道。曰明鏡當臺請師一鑒。師曰不鑒。曰為甚不鑒。師曰水淺無魚徒勞下釣。遵無語。師便打。

黃龍新云。好打者般漢。打殺百千萬個有甚麼過。當時若在黃龍手裡。棒折也未放過在。　何山珣云。布漫天網打鳳羅龍。主則琢玉鏤冰。賓則攢花蔟錦。當機不讓覿面爭先。結角螺文互存互奪。諸方咸謂好手手中呈好手。還端的也無。若約慧日見處。遵布衲若能慎初護末。待韶山指出路頭。驟步便升堂奧。管取明牕下安排

【現代漢語翻譯】 現代漢語譯本： （才人）問：『我想冒昧地請教一個問題，禪師您還會回答嗎？』 （黃龍禪師）答：『我看你不是金牙所造，怎麼能拉開弓射中尉遲（唐朝名將）呢？』 （才人）說：『鳳凰直接衝入雲霄而去，哪裡會害怕林間的野雀呢？』 （黃龍禪師）說：『大堂中央的畫鼓任你敲擊，試試展現你家的風格，像老僧我一樣。』 （才人）說：『一句話遠遠超越了所有聖人之外，松蘿也不與月亮相比。』 （黃龍禪師）說：『即使你直接超出威音王佛（古佛名）之外，仍然比韶山（黃龍禪師道場）近了半個月的路程。』 （才人）問：『過失在哪裡呢？』 （黃龍禪師）說：『你倜儻的言辭，時人都知道。』 （才人）說：『既然這樣，那麼真玉在泥土中也是特別的，不沾染任何塵埃。』 （黃龍禪師）說：『你只是魯班（古代巧匠）門下的徒弟，徒勞地施展你的巧妙。』 （才人）說：『學人我就是這樣，不知道禪師您的意思如何？』 （黃龍禪師）說：『玉女夜晚拋梭，在西邊的屋子裡織錦。』 （才人）問：『莫非這就是和尚您的家風嗎？』 （黃龍禪師）說：『耕田的人制造玉漏（計時器），不是內行人的做法。』 （才人）說：『這還是書面上的言語，什麼是和尚您的家風呢？』 （黃龍禪師）說：『橫身擋在宇宙之間，誰是出頭的人？』 遵（人名）沒有說話。 禪師於是和他一同回山。才人告辭后，禪師叫他到近前說：『阇黎（梵語，意為弟子）你有沖天的氣概，老僧我有入地的謀略。阇黎你橫吞巨大的海洋，老僧我揹負著須彌山（佛教名山）。阇黎你按劍上來，老僧我拿著槍等待。向上的一條路，快說快說！』 （才人）說：『明鏡當臺，請禪師您自己照一照。』 （黃龍禪師）說：『不照。』 （才人）問：『為什麼不照？』 （黃龍禪師）說：『水淺沒有魚，徒勞地放下釣竿。』 遵沒有說話，禪師便打了他。

黃龍新云禪師說：『喜歡打人的這種人，打死百千萬個有什麼過錯？當時如果我在黃龍禪師手裡，即使把棒子打斷也不會放過他。』 何山珣禪師說：『佈下漫天的網來捕捉鳳凰和龍，主方則精雕細琢，賓方則堆砌花朵，當機立斷，面對面爭先，像螺紋一樣互相糾纏，互相爭奪。各方都說這是高手在高手手中展現高招，真的如此嗎？如果按照慧日的見解，遵這個布衣僧人如果能謹慎地開始，保護好結尾，等待韶山禪師指出道路，就能立刻進入堂奧，一定能在明亮的窗下安排妥當。』

【English Translation】 English version: (The talented person) asked: 'I would like to venture a question. Will the Master still answer?' (Huanglong Chan Master) replied: 'I see you are not made of golden teeth, how can you draw the bow and shoot Yuchi (a famous general of the Tang Dynasty)?' (The talented person) said: 'The phoenix flies straight into the clouds, who is afraid of the wild sparrows in the forest?' (Huanglong Chan Master) said: 'The painted drum in the center of the hall is for you to strike as you please. Try to show your family style, like this old monk.' (The talented person) said: 'A sentence far surpasses all the sages, and the pine and vine are not equal to the moon.' (Huanglong Chan Master) said: 'Even if you go directly beyond Weiyin King Buddha (an ancient Buddha), you are still half a month's journey closer to Shaoshan (Huanglong Chan Master's monastery).' (The talented person) asked: 'Where is the fault?' (Huanglong Chan Master) said: 'Your unrestrained words are known to people of the time.' (The talented person) said: 'In that case, true jade is special even in the mud, and is not stained by any dust.' (Huanglong Chan Master) said: 'You are just a disciple of Luban (an ancient master craftsman), futilely displaying your skills.' (The talented person) said: 'I, the student, am just like this. I don't know what the Master means?' (Huanglong Chan Master) said: 'The jade maiden throws the shuttle at night, weaving brocade in the west house.' (The talented person) asked: 'Could this be the style of the Master's house?' (Huanglong Chan Master) said: 'A farmer making a jade clepsydra (timekeeping device) is not the work of an expert.' (The talented person) said: 'This is still literary language. What is the style of the Master's house?' (Huanglong Chan Master) said: 'Lying across the universe, who is the person who stands out?' Zun (a person's name) was silent. The Chan Master then returned to the mountain with him. After the talented person bid farewell, the Chan Master called him closer and said: 'Shāmaṇera (Sanskrit, meaning disciple), you have the spirit to soar to the sky, and this old monk has the strategy to enter the earth. You swallow the vast ocean, and this old monk carries Mount Sumeru (a famous Buddhist mountain) on his back. You come up with your sword drawn, and this old monk will wait with his spear. The path upwards, speak quickly, speak quickly!' (The talented person) said: 'A bright mirror is on the stand, please Master, look at yourself.' (Huanglong Chan Master) said: 'I will not look.' (The talented person) asked: 'Why not look?' (Huanglong Chan Master) said: 'The water is shallow and there are no fish, it is futile to cast a fishing rod.' Zun was silent, and the Chan Master hit him.

Huanglong Xin Yun Chan Master said: 'What fault is there in killing hundreds of thousands of people like this who like to hit others? If I had been in Huanglong Chan Master's hands at that time, I would not have let him go even if the stick had been broken.' He Shanxun Chan Master said: 'Laying down a net covering the sky to capture phoenixes and dragons, the host carves jade and engraves ice, while the guest gathers flowers and weaves brocade. Decisively seizing the opportunity, competing face to face, intertwined like spiral patterns, mutually existing and mutually seizing. All sides say that this is a master showing his skills in the hands of a master. Is it really so? If according to Huiri's view, if this cloth-clad monk Zun can be cautious at the beginning and protect the end, and wait for Shaoshan Chan Master to point out the way, he can immediately enter the hall, and arrangements can certainly be made under the bright window.'

。非惟截斷葛藤。亦免上他鉤線。何也。一著不到處。滿盤空用心。　天童華云。死心和尚一期大驚小怪。殊不知韶山自遭布衲毒手之後。至今無人檢點得出。且道誵訛在什麼處。

趨時適變。隨物窮通。鴻鵠之氣。誰辨雌雄。韓侯未遇布衲家風。三秦席捲非無計。忠義何勞憶蒯通。(方庵顯)

相逢狹路神機絕。一似雷崩兼雷掣。彷彿狂瀾經百折。郢斤施。基箭設。鶻眼龍睛難辨別。相如車避廉將軍。一任時人判優劣。(旅庵月)

青青黯黯客情賒。妙展雄機驗作家。收拾杖藜歸去也。免教月下弄琵琶。(益然濟)

韶山因僧問。是非不到處還有句也無。師曰有。曰是什麼句。師曰一片白雲不露醜。

天童覺云。通身回互不觸尊嚴。退位旁提要當宛轉。還見韶山相為處么。盡力推爺向里頭。　東山澓云。韶山可謂打落楚天月。摘去漢地星。等閑道出一句。藏鋒不露。檢點將來。猶未劋絕。今日有問是非不到處還有句也無。直云無。為甚麼無。但云秋水長天一色。落霞孤鶩齊飛。

白雲不到中峰頂。滿目煙蘿景象殊。一句曲含千古調。萬重青碧月來初。(投子青)

獨向滄溟截眾流。等閑舞棹擲金鉤。白雲不露煙波闊。橫笛一聲天地秋。(木庵永)

一片孤雲不露

【現代漢語翻譯】 現代漢語譯本： 不僅僅是截斷葛藤（糾纏不清的思緒），也避免了被他人用鉤線引誘。為什麼呢？因為哪怕有一點點沒有做到，整個棋局的用心都將落空。天童華云（禪師名號）說，死心和尚（禪師名號）一生都在大驚小怪。卻不知道韶山（地名，也指韶山和尚）自從被布衲（指僧人）毒害之後，至今沒有人能夠檢查出問題所在。那麼，錯誤究竟在哪裡呢？ 順應時勢變化，隨著事物發展而通達。鴻鵠（天鵝）的氣概，誰能分辨雌雄？韓信（人名）未遇到布衲（指僧人）的處境，卷席三秦（地名）並非沒有計策，忠義何必回憶蒯通（人名）的遊說？（方庵顯禪師評） 狹路相逢時，神妙的機鋒達到極致，就像雷霆崩裂同時閃電交加。又彷彿狂暴的波濤經歷無數曲折。如同郢（地名）的匠人運用斧頭，后羿（神話人物）設定箭靶。即使是老鷹的眼睛和龍的眼珠也難以分辨。藺相如（人名）的車避讓廉頗（人名）將軍，任憑世人評判誰優誰劣。（旅庵月禪師評） 青青的草色和黯淡的暮色，更增添了遊子的思鄉之情。巧妙地展現雄才大略，考驗修行人的功力。不如收拾起手杖，拄著它回家去吧，免得在月光下獨自彈奏琵琶。（益然濟禪師評） 韶山和尚因為有僧人問：『是非達不到的地方，還有語句嗎？』韶山和尚回答說：『有。』僧人問：『是什麼語句？』韶山和尚回答說：『一片白雲不露醜。』 天童覺禪師說，全身心地迴護，不觸犯尊嚴。退一步從旁邊提攜，要恰當而委婉。還明白韶山和尚的用心嗎？這是盡力推著父親往家裡走啊。東山澓禪師說，韶山和尚可謂是打落楚地的月亮，摘去漢地的星星。隨便說出一句話，藏鋒不露。仔細檢查起來，仍然沒有完全斷絕。今天如果有人問：『是非達不到的地方，還有語句嗎？』就直接回答說：『沒有。』為什麼沒有？只說秋水和長天是一種顏色，落霞和孤鶩一同飛翔。 白雲不到中峰頂，滿眼都是煙霧繚繞的山林景象，一句詩詞蘊含著千古的意境，重重疊疊的青翠山色，明月才剛剛升起。（投子青禪師評） 獨自面對浩瀚的滄海，截斷眾多的河流。隨意地揮舞船槳，拋擲金色的魚鉤。白雲不顯露，煙波多麼遼闊，橫笛一聲，天地都充滿了秋意。（木庵永禪師評） 一片孤單的雲彩，不顯露出來。

【English Translation】 English version: It's not just about cutting off the kudzu vines (entangled thoughts), but also avoiding being lured by others' hooks and lines. Why? Because if even one point is missed, the entire game of effort will be in vain. Tiantong Huayun (Zen master's name) said that Shixin (Dead Heart) Heshang (Zen master's name) spent his whole life making a fuss about nothing. Little does he know that since Shaoshan (place name, also refers to Shaoshan Heshang) was poisoned by the Bouna (referring to a monk), no one has been able to find out what the problem is to this day. So, where exactly is the error? Adapt to the times and changes, and become proficient with things as they develop. The spirit of the swan, who can distinguish male from female? Han Xin (person's name) did not encounter the situation of Bouna (referring to a monk), and sweeping across the Three Qin (place name) was not without a plan. Why bother recalling Kuai Tong's (person's name) persuasion about loyalty and righteousness? (Commentary by Fang'an Xian) When encountering each other on a narrow road, the miraculous wit reaches its peak, like thunder cracking and lightning flashing at the same time. It's also like a raging wave experiencing countless twists and turns. Like the craftsman of Ying (place name) using an axe, and Hou Yi (mythical figure) setting up a target. Even the eyes of a hawk and the pupils of a dragon are difficult to distinguish. Lin Xiangru's (person's name) carriage avoids General Lian Po (person's name), letting the world judge who is superior and who is inferior. (Commentary by Lü'an Yue) The green grass and the dim twilight add to the traveler's homesickness. Skillfully display great talent and test the practitioner's skill. It's better to pack up your staff, lean on it, and go home, so as not to play the pipa alone under the moonlight. (Commentary by Yiran Ji) Shaoshan Heshang, because a monk asked: 'Is there still a saying where right and wrong cannot reach?' Shaoshan Heshang replied: 'Yes.' The monk asked: 'What is the saying?' Shaoshan Heshang replied: 'A piece of white cloud does not reveal ugliness.' Tiantong Jue Zen master said, wholeheartedly protecting, without offending dignity. Taking a step back and supporting from the side, it should be appropriate and tactful. Do you understand Shaoshan Heshang's intention? This is trying to push the father home. Dongshan Fu Zen master said, Shaoshan Heshang can be said to have knocked down the moon in Chu and picked off the stars in Han. Casually saying a sentence, hiding the sharpness without revealing it. Upon careful inspection, it is still not completely cut off. Today, if someone asks: 'Is there still a saying where right and wrong cannot reach?' Just answer directly: 'No.' Why not? Just say that the autumn water and the long sky are the same color, and the setting sun and the lone wild ducks fly together. White clouds do not reach the top of Zhongfeng, and the eyes are full of misty mountain scenery. A poem contains the artistic conception of thousands of years, and the layers of green mountains, the bright moon has just risen. (Commentary by Touzi Qing) Alone facing the vast sea, cutting off many rivers. Casually waving the oars and throwing golden fishhooks. The white clouds are not visible, the smoke and waves are so vast, and with a sound of the flute, the world is full of autumn. (Commentary by Mu'an Yong) A single lonely cloud does not reveal itself.

丑。白雲兒倚青山父。鶴巢露滴夢初回。新月半鉤升萬戶。(自得暉)

韶山因白頭因參。師曰莫是多口白頭因么。曰不敢。師曰有多少口。曰通身是。師曰尋常向什麼處屙。曰向韶山口裡屙。師曰。有韶山口即得。無韶山口向甚處屙。因無語。師便打。

雲門偃云。者話墮阿師。放你三十棒。又云。將謂是師子兒。又云。韶山今日瓦解冰消。　翠峰顯云。從來疑著韶山。　愚庵盂云。撥草傷蛇。惹火燒身。恁么人處處有之。因禪多口直得閉殺。韶山無口直得屙殺。　清化嶾云。因白頭通身是口。不奈韶山一屙何。

韶山因僧問如何是和尚家風。師曰。絕頂無根草。無風葉自搖。

妙峰孤頂偏肥膩。天產靈苗不觸地。翠葉無風常自搖。清香那逐春光媚。(丹霞淳)

韶山因僧參禮拜起立。師曰大材藏拙戶。僧過一邊立。師曰喪卻棟樑材。

城山洽云。前箭猶自可。后箭射人深。

叉手須知已隔津。更重進步轉漂淪。頑銅若作黃金貨。祇可瞞它無眼人。(丹霞淳)

三月桃花水滿灘。錦鱗爭躍禹門關。難禁白浪滔天涌。卻使悠悠點額還。(浹水洽)

洪州上藍令超禪師(夾山會嗣)

因僧問如何是上藍本分事。師曰。不從千聖借。豈向萬機求。曰不借不

【現代漢語翻譯】 現代漢語譯本： 醜陋啊！白雲依偎著青色的山，如同父子一般。仙鶴在巢穴中，露珠滴落，好似從夢中初醒。一彎新月升起，照亮千家萬戶。（自得暉）

韶山因（Shaoshan Yin，人名）因為白頭因（Baitou Yin，人名）而參禪。韶山因問：『莫非是多嘴的白頭因嗎？』白頭因回答：『不敢。』韶山因問：『有多少嘴？』白頭因回答：『渾身上下都是。』韶山因問：『平常向什麼地方排泄？』白頭因回答：『向韶山的口裡排泄。』韶山因說：『有韶山的口還可以，沒有韶山的口向哪裡排泄？』白頭因無言以對。韶山因便打了他。

雲門偃（Yunmen Yan，人名）說：『這些話貶低了阿師（Ashi，對僧人的尊稱）。放你三十棒。』又說：『還以為是獅子兒。』又說：『韶山今天瓦解冰消了。』翠峰顯（Cuifeng Xian，人名）說：『我一直懷疑韶山。』愚庵盂（Yu'an Yu，人名）說：『撥開草驚動了蛇，引來火燒了自己。這樣的人到處都有。因為禪多嘴，簡直應該閉嘴。韶山沒有嘴，簡直應該排泄。』清化嶾（Qinghua Yin，人名）說：『白頭因渾身上下都是嘴，可是韶山的一次排泄怎麼辦呢？』

韶山因有僧人問：『什麼是和尚的家風？』韶山因回答：『絕頂沒有根的草，沒有風葉子自己搖動。』

妙峰孤頂特別肥沃滋潤，天然產生的靈苗不接觸地面。翠綠的葉子沒有風也常常自己搖動，清香哪裡需要追逐春光來獻媚？（丹霞淳）

韶山因有僧人蔘拜後站立起來。韶山因說：『大材隱藏在笨拙的門戶里。』僧人走到一邊站立。韶山因說：『喪失了棟樑之材。』

城山洽（Chengshan Qia，人名）說：『前一支箭還可以躲避，后一支箭射人更深。』

拱手作揖要知道已經隔著渡口了，再進一步反而會更加漂泊沉淪。頑劣的銅如果當做黃金來賣，只能欺騙那些沒有眼力的人。（丹霞淳）

三月桃花盛開，河水漲滿河灘，無數的魚兒爭相跳躍禹門關（Yumen Pass，地名）。難以抑制白色的浪濤洶涌澎湃，卻使得那些悠閒自在的魚兒額頭受傷而歸。（浹水洽）

洪州上藍令超禪師（Hongzhou Shanglan Lingchao Chanshi，人名）（夾山會嗣（Jiashan Huisi，人名）的弟子）

有僧人問：『什麼是上藍（Shanglan，地名）本分事？』禪師回答：『不從千聖那裡借，豈能向萬機中求？』僧人說：『不借不求又如何？』

【English Translation】 English version: How ugly! White clouds lean on the green mountain like father and son. In the crane's nest, dew drops fall, as if awakening from a dream. A crescent moon rises, illuminating thousands of households. (Zi Dehui)

Shaoshan Yin (person's name) practiced Chan Buddhism because of Baitou Yin (person's name). Shaoshan Yin asked: 'Could it be the talkative Baitou Yin?' Baitou Yin replied: 'I dare not.' Shaoshan Yin asked: 'How many mouths do you have?' Baitou Yin replied: 'My whole body is a mouth.' Shaoshan Yin asked: 'Where do you usually excrete?' Baitou Yin replied: 'Into Shaoshan's mouth.' Shaoshan Yin said: 'Having Shaoshan's mouth is fine, but where would you excrete without Shaoshan's mouth?' Baitou Yin was speechless. Shaoshan Yin then hit him.

Yunmen Yan (person's name) said: 'These words demeaned Ashi (a respectful term for monks). Give him thirty blows.' He also said: 'I thought he was a lion cub.' He also said: 'Shaoshan has disintegrated and melted away today.' Cuifeng Xian (person's name) said: 'I have always doubted Shaoshan.' Yu'an Yu (person's name) said: 'Stirring the grass startles the snake, inviting fire burns oneself. Such people are everywhere. Because of too much Chan talk, one should simply shut up. Shaoshan has no mouth, one should simply excrete.' Qinghua Yin (person's name) said: 'Baitou Yin's whole body is a mouth, but what about Shaoshan's one excretion?'

Shaoshan Yin had a monk ask: 'What is the family style of the abbot?' Shaoshan Yin replied: 'Grass without roots on the summit, leaves shake by themselves without wind.'

Miaofeng's solitary peak is especially fertile and rich, the naturally produced spiritual seedlings do not touch the ground. The green leaves often shake by themselves without wind, where does the fragrance need to chase the spring light to flatter? (Danxia Chun)

Shaoshan Yin had a monk who bowed and then stood up. Shaoshan Yin said: 'Great talent is hidden in a clumsy household.' The monk went to the side and stood. Shaoshan Yin said: 'Losing the material for the pillars.'

Chengshan Qia (person's name) said: 'The previous arrow can still be avoided, the later arrow shoots people deeper.'

Knowing to clasp hands and bow means you are already across the ferry, taking another step will only lead to more drifting and sinking. If stubborn copper is sold as gold, it can only deceive those who have no eyes. (Danxia Chun)

In March, peach blossoms bloom and the river water fills the beach, countless fish compete to leap over Yumen Pass (place name). It is difficult to restrain the surging white waves, but they cause those leisurely fish to return with injured foreheads. (Jiashui Qia)

Chan Master Lingchao of Shanglan in Hongzhou (person's name) (disciple of Jiashan Huisi (person's name))

A monk asked: 'What is the fundamental matter of Shanglan (place name)?' The Chan master replied: 'Not borrowing from the thousand sages, how can one seek from the myriad machines?' The monk said: 'If not borrowing and not seeking, then what?'

求時如何。師曰不可拈放阇黎手裡得么。

一片靈明本妙圓。箇中非正亦非偏。寶峰瑞草無根蒂。不待春工色自鮮。(丹霞淳)

上藍因僧問。善財見文殊后。因甚卻往南方。師曰。學憑入室。知乃方通。曰為甚麼彌勒卻遣見文殊。師曰。道曠無涯。逢人不盡。

天寧琦云。奇特中奇特。玄妙中玄妙。達法源底須是上藍始得。祖師門下直是未在。

鄆州四禪禪師(夾山會嗣)

因僧問。古人有請不背。今請和尚入井。還去也無。師曰。深深無別源。飲者消諸渴。

曹溪源派古之今。意識徒將度淺深。好是昔人遊戲處。雖然入井不曾沉。(丹霞淳)

太原海湖禪師(夾山會嗣)

因有人請灌頂三藏供養。敷座訖。師乃就彼位坐。時有云涉座主問曰。和尚甚麼年行道。師曰座主近前來。涉近前。師曰祇如憍陳如是甚麼年行道。涉茫然。師喝曰者𡲘床鬼。

多是從人學得來。一生空把口胡開。欲窮此片虛明地。七佛已前總不該。(丹霞［浮］)

鳳翔府天蓋山幽禪師(夾山會嗣)

有一院名無垢凈光。有人問。既是無垢凈光。為甚麼卻造浴室。僧無語。請師代。師曰。三秋明月夜。不是騁團圓。

雖然答盡深深意。爭奈投機句未親。欲會本來無

【現代漢語翻譯】 現代漢語譯本 僧人問：『如何是求？』 禪師說：『不可拈放于阇黎（Acharya，阿阇梨，意為導師）手中，可以得到嗎？』

『一片靈明本妙圓，箇中非正亦非偏。寶峰瑞草無根蒂，不待春工色自鮮。』（丹霞淳）

上藍禪師因僧人問：『善財童子拜見文殊菩薩（Manjusri，文殊師利）后，為什麼卻往南方去？』 禪師說：『學問憑藉深入內室，智慧才能通達。』 僧人說：『為什麼彌勒菩薩（Maitreya，彌勒）卻讓他去拜見文殊菩薩？』 禪師說：『道曠遠無邊，相逢之人不盡相同。』

天寧琦禪師說：『奇特中的奇特，玄妙中的玄妙，通達法源的底蘊必須是上藍禪師才能做到。祖師門下的禪師們，實在還未達到這種境界。』

鄆州四禪禪師（夾山會嗣）

有僧人問：『古人有請不背之說，現在請和尚跳入井中，還去嗎？』 禪師說：『深深的井中沒有別的源頭，飲用井水的人可以消除各種渴求。』

『曹溪源派古之今，意識徒將度淺深。好是昔人遊戲處，雖然入井不曾沉。』（丹霞淳）

太原海湖禪師（夾山會嗣）

有人請灌頂三藏（Abhiseka Tripitaka， अभिषेका त्रिपिटक，灌頂三藏）接受供養，鋪設座位完畢后，禪師就坐于那個位置。當時有云涉座主問道：『和尚您是什麼時候開始修道的？』 禪師說：『座主請靠近前來。』 云涉靠近后，禪師說：『比如憍陳如（Ajnatakaundinya，阿若憍陳如），是什麼時候開始修道的？』 云涉茫然不知所措。 禪師呵斥道：『你這守床鬼！』

『多是從人學得來，一生空把口胡開。欲窮此片虛明地，七佛已前總不該。』（丹霞［浮］）

鳳翔府天蓋山幽禪師（夾山會嗣）

有一座寺院名為無垢凈光。有人問：『既然是無垢凈光，為什麼還要建造浴室？』 僧人無言以對，請禪師代為回答。 禪師說：『三秋明月夜，不是騁團圓。』

『雖然答盡深深意，爭奈投機句未親。欲會本來無

【English Translation】 English version A monk asked: 'What is seeking?' The master said: 'Can it be obtained by placing it in the hands of Acharya (teacher)?'

'A piece of spiritual light is originally wonderfully complete and round, in which there is neither right nor bias. The auspicious grass of Treasure Peak has no roots, and its color is naturally fresh without waiting for the work of spring.' (Danxia Chun)

Shanglan asked a monk: 'After Sudhana (善財童子) saw Manjusri (文殊菩薩), why did he go south?' The master said: 'Learning relies on entering the inner chamber, and knowledge then becomes accessible.' The monk said: 'Why did Maitreya (彌勒菩薩) send him to see Manjusri?' The master said: 'The Way is vast and boundless, and the people one meets are not all the same.'

Tianning Qi said: 'The most extraordinary of the extraordinary, the most profound of the profound. To reach the source of the Dharma, one must start with Shanglan. The disciples of the Patriarch are truly not yet at that level.'

Yunzhou Sichan Zen Master (Successor of Jiashan)

A monk asked: 'The ancients said, 'One does not turn away from a request.' Now I invite the master to enter the well. Will you go?' The master said: 'Deep in the well, there is no other source. Those who drink from it quench all thirsts.'

'The source of Caoxi flows from ancient times to the present. Consciousness vainly attempts to measure its shallowness and depth. It is good that this is where the ancients played, although entering the well, they never sank.' (Danxia Chun)

Taiyuan Haihu Zen Master (Successor of Jiashan)

Someone invited Abhiseka Tripitaka (灌頂三藏) for offerings. After the seat was arranged, the master sat in that position. At that time, Upadhyaya Yun She asked: 'When did the master begin practicing the Way?' The master said: 'Upadhyaya, please come closer.' Yun She came closer. The master said: 'For example, Ajnatakaundinya (憍陳如), when did he begin practicing the Way?' Yun She was at a loss. The master scolded: 'You bed-guarding ghost!'

'Much is learned from others, and one spends a lifetime opening one's mouth in vain. To exhaust this piece of empty brightness, even the seven Buddhas before are not included.' (Danxia [Fu])

Fenxiang Prefecture Tiangaishan You Zen Master (Successor of Jiashan)

There is a monastery named Immaculate Pure Light. Someone asked: 'Since it is Immaculate Pure Light, why build a bathhouse?' The monk was speechless and asked the master to answer on his behalf. The master said: 'On an autumn night with a bright moon, it is not a time for reveling in reunion.'

'Although the deepest meaning is fully answered, the words are not yet intimately aligned with the opportunity. To understand the original no

垢底。更須入水見長人。(丹霞淳)

蘄州三角山令圭禪師(清平遵嗣)

因僧問如何是佛。師曰。明日來向汝道。如今不道。

傷心欲問前朝事。惟見江流去不回。日暮東風春草綠。鷓鴣飛上越王臺。(頻吉祥)

桐城投子感溫禪師(投子同嗣)

因僧問父不投為甚麼卻投子。師曰豈是別人屋裡事。曰父與子還屬功也無。師曰不屬。曰不屬功底如何。師曰父子各自脫。曰為甚麼如此。師曰汝與我會。

龍歸萬頃滄浪窟。鶴宿千年澗底松。月照淡煙秋色杳。清光已透玉簾櫳。(頻吉祥)

投子游山次見蟬蛻。侍者問。殼在者里。蟬向甚麼處去。師拈蟬殼就其耳畔作蟬鳴聲。者有省。

輕薄寒蟬殼。枯乾敗葉形。拈來臨耳畔。連噪兩三聲。(南堂靜)

明明腳蹋五須彌。道是神通孰信誰。翻不如它蟬殼子。一聲喚醒𡲘床兒。(懿山德)

福州牛頭微禪師(投子同嗣)

僧問如何是和尚家風。師曰。山畬脫粟飯。野菜淡黃齏。曰忽遇上上客來又作么生。師曰。吃即從君吃。不吃任東西。

瀛山訚云。生鐵鑄心肝。打得丁當響。

宗鑒法林卷六十五 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十六

【現代漢語翻譯】 現代漢語譯本： 『垢底。更須入水見長人。』(丹霞淳)

『蘄州三角山令圭禪師(清平遵嗣)』

有僧人問：『如何是佛？』禪師說：『明日來告訴你。如今不說。』

『傷心欲問前朝事。惟見江流去不回。日暮東風春草綠。鷓鴣飛上越王臺。』(頻吉祥)

『桐城投子感溫禪師(投子同嗣)』

有僧人問：『父不投，為什麼卻投子？』禪師說：『豈是別人屋裡的事？』僧人說：『父與子還屬於功德嗎？』禪師說：『不屬於。』僧人說：『不屬於功德，那又如何呢？』禪師說：『父子各自解脫。』僧人說：『為什麼如此？』禪師說：『你與我會意。』

『龍歸萬頃滄浪窟。鶴宿千年澗底松。月照淡煙秋色杳。清光已透玉簾櫳。』(頻吉祥)

投子禪師遊山時，看見蟬蛻。侍者問：『殼在這裡，蟬向什麼地方去了？』禪師拿起蟬殼，就在侍者的耳邊作蟬鳴聲。侍者有所領悟。

『輕薄寒蟬殼。枯乾敗葉形。拈來臨耳畔。連噪兩三聲。』(南堂靜)

『明明腳蹋五須彌(須彌山，佛教宇宙觀中的中心山)。道是神通孰信誰。翻不如它蟬殼子。一聲喚醒𡲘床兒。』(懿山德)

『福州牛頭微禪師(投子同嗣)』

僧人問：『如何是和尚家風？』禪師說：『山地裡種的糙米飯，野菜淡黃色的醃菜。』僧人說：『忽然遇到上等客人來，又怎麼辦呢？』禪師說：『吃就隨你吃，不吃就隨你便。』

『瀛山訚云。生鐵鑄心肝。打得丁當響。』

『宗鑒法林卷六十五』 『卍新續藏第 66 冊 No. 1297 宗鑒法林』

『宗鑒法林卷六十六』

【English Translation】 English version: 'Filth at the bottom. One must enter the water to see the tall person.' (Danxia Chun)

'Chan Master Linggui of Sanjiao Mountain in Qizhou (Qingping Zunsi)'

A monk asked: 'What is Buddha?' The Master said: 'Come tomorrow and I will tell you. I won't say it today.'

'Heartbroken, I want to ask about the affairs of the previous dynasty. I only see the river flowing away, never to return. In the evening, the east wind blows, and the spring grass is green. The partridge flies up to the Yue Wang Terrace.' (Pin Jixiang)

'Chan Master Ganwen of Touzi in Tongcheng (Successor of Touzi)'

A monk asked: 'The father did not cast (tou), why cast the son (zi)?' The Master said: 'How could it be someone else's household affair?' The monk said: 'Do the father and son still belong to merit?' The Master said: 'They do not belong.' The monk said: 'If they do not belong to merit, then what?' The Master said: 'The father and son each liberate themselves.' The monk said: 'Why is it so?' The Master said: 'You and I understand each other.'

'The dragon returns to the vast Canglang cave. The crane lodges in the thousand-year-old pine at the bottom of the ravine. The moon shines on the light smoke, the autumn colors are distant. The clear light has penetrated the jade curtain.' (Pin Jixiang)

Once, when Chan Master Touzi was traveling in the mountains, he saw a cicada slough. The attendant asked: 'The shell is here, where has the cicada gone?' The Master picked up the cicada shell and made a cicada sound next to the attendant's ear. The attendant had an awakening.

'The frivolous shell of a cold cicada. The shape of a withered and decayed leaf. Pick it up and bring it to the ear. It chirps two or three times in a row.' (Nantang Jing)

'Clearly, the feet tread on the five Sumeru (Mount Sumeru, the central mountain in the Buddhist cosmology). Who would believe it is supernatural power? It is not as good as that cicada shell. One sound awakens the sleeping monk.' (Yishan De)

'Chan Master Niutou Wei of Fuzhou (Successor of Touzi)'

A monk asked: 'What is the family style of the abbot?' The Master said: 'Coarse rice from the mountain fields, pickled vegetables with a light yellow brine.' The monk said: 'If a superior guest suddenly arrives, what should be done?' The Master said: 'Eat if you want to eat, do as you please if you don't.'

'Ying Shan Yun said. A heart and liver cast from pig iron. Striking it makes a clanging sound.'

'Zongjian Falin, Volume Sixty-Five' '卍 New Continued Collection, Volume 66, No. 1297, Zongjian Falin'

'Zongjian Falin, Volume Sixty-Six'

集云堂　編

大鑒下七世

洪州鳳棲山同安丕禪師(云居膺嗣)

僧問如何是和尚家風。師曰。金雞抱子歸霄漢。玉兔懷胎向紫微。曰忽遇客來將何祇待。師曰。金果朝來猿摘去。玉花晚后鳳銜歸。

廣福勤云。廣福則不然。有問如何是和尚家風。向他道翠竹叢中歌款乃。碧巖深處臥煙蘿。忽遇客來將何祇待。沒底籃兒盛皓月。無心碗子貯清風。　徑山杲云。同安家風不妨奇怪。徑山要且不然。有問如何是和尚家風。但向道齋時一缽和羅飯。禪道是非總不知。客來將何祇待。蒸餅䬪饦。　天寧琦云。正偏回互不犯鋒铓。問答縱橫惟明尊貴。同安老人慣得其便。或有問如何是和尚家風。向道缽盂滿饙子。客來如何祇待。飯後一杯茶。　天童忞云。同安十分奇怪。妙喜一味尋常。從上家風但祇恁么。達磨一宗掃土而盡。如今有問如何是和尚家風。爛研巴豆三千顆。瀉卻諸方五味禪。客來又如何。換骨洗腸重整頓。通身手眼更須參。　紫梅周云。同安家風太殺富貴。要且無衲僧氣味。者里則不然。忽有問如何是和尚家風。但對道鬱鬱長松盤翠蓋。林林修竹結青垣。忽遇客來將何祇待。齋時炊燕麥。午後點粗茶。　鳳山啟云。同安老祖富同金谷。俠比孟嘗。雖則賣弄祖父家風。未免糜費常住。脫

【現代漢語翻譯】 現代漢語譯本

集云堂 編

大鑒下七世

洪州鳳棲山同安丕禪師（云居膺嗣）：

僧人問：『如何是和尚（指禪師，住持）家風？』

禪師說：『金雞抱著小雞飛回天河，玉兔懷著身孕走向紫微星。』

僧人說：『如果忽然有客人來，將如何招待？』

禪師說：『早晨的金果被猿猴摘去，傍晚的玉花被鳳凰銜回。』

廣福勤禪師說：『廣福我不這樣說。有人問如何是和尚家風，我就對他說，翠竹叢中唱著悠揚的船歌，碧綠的巖石深處躺臥在煙霧繚繞的藤蘿中。如果忽然有客人來，將如何招待？用沒有底的籃子盛滿皓月，用無心的碗盛滿清風。』

徑山杲禪師說：『同安的家風不妨奇異，逕山我卻不這樣。有人問如何是和尚家風，就對他說，齋飯時一缽普通的飯菜，禪道是非總是不知。客人來了將如何招待？蒸餅和湯餅。』

天寧琦禪師說：『正與偏相互迴旋，不觸犯鋒芒。問答縱橫，只為闡明尊貴的佛理。同安老禪師慣於使用這種方便法門。』或者有人問如何是和尚家風，就說缽盂里盛滿了米飯。客人來了如何招待？飯後一杯茶。

天童忞禪師說：『同安的家風十分奇異，妙喜的家風一味尋常。從上的家風只是這樣。達磨一宗的禪法被掃蕩殆盡。如今有人問如何是和尚家風，就說是搗爛三千顆巴豆，瀉掉各處禪師的五味禪。客人來了又如何？換骨洗腸重新整頓，全身都是手眼更需要參悟。』

紫梅周禪師說：『同安的家風太過富貴，缺少衲僧（苦行僧）的氣味。我這裡則不然。』忽然有人問如何是和尚家風，就回答說，茂盛的長松盤繞著翠綠的樹冠，成林的修竹構成青色的墻垣。忽然有客人來將如何招待？齋飯時煮燕麥，午後點粗茶。

鳳山啟禪師說：『同安老祖的富有如同石崇的金谷園，俠義堪比孟嘗君。雖然賣弄祖父的家風，難免浪費常住的資財。』

【English Translation】 English version

Compiled by Jiyuntang

The Seventh Generation from Dajian

Chan Master Tong』an Pi of Fengqi Mountain, Hongzhou (Successor of Yunju Ying):

A monk asked: 『What is the family style of the Abbot (referring to the Chan master, the head of the monastery)?』

The Master said: 『The golden rooster embraces its chicks and returns to the Milky Way; the jade rabbit carries its pregnancy towards the Purple Palace Star.』

The monk said: 『If a guest suddenly arrives, how will you treat him?』

The Master said: 『The golden fruit is picked by monkeys in the morning; the jade flower is carried back by phoenixes in the evening.』

Chan Master Guangfu Qin said: 『Guangfu doesn't say it this way. If someone asks what the family style of the Abbot is, I would tell him, singing a leisurely boat song amidst the verdant bamboo groves, lying down in the misty wisteria deep within the green cliffs. If a guest suddenly arrives, how will you treat him? Fill a bottomless basket with the bright moon, and fill a selfless bowl with the clear breeze.』

Chan Master Jingshan Gao said: 『Tong』an』s family style may be strange, but Jingshan doesn't do it that way. If someone asks what the family style of the Abbot is, I would tell him, at mealtime, just a bowl of ordinary rice, not knowing anything about Chan practice, right or wrong. How to treat a guest when he arrives? Steamed cakes and soup noodles.』

Chan Master Tianning Qi said: 『The orthodox and the unorthodox reciprocate each other without clashing head-on. Questions and answers go in all directions, only to clarify the noble truth. The old Chan Master Tong』an is accustomed to using this expedient method.』 Or if someone asks what the family style of the Abbot is, he would say the alms bowl is full of cooked rice. How to treat a guest when he arrives? A cup of tea after the meal.

Chan Master Tiantong Min said: 『Tong』an』s family style is extremely strange, Miaoxi』s family style is simply ordinary. The family style from above is just like this. The Chan lineage of Bodhidharma has been swept away completely. Now if someone asks what the family style of the Abbot is, it is to grind three thousand croton seeds and pour away the five-flavored Chan of all places. What about when a guest arrives? Change bones and wash intestines to reorganize, the whole body is hands and eyes and needs further contemplation.』

Chan Master Zimei Zhou said: 『Tong』an』s family style is too rich and noble, lacking the flavor of a mendicant monk (ascetic monk). It is not like this here.』 If someone suddenly asks what the family style of the Abbot is, he would answer, lush tall pines coil around verdant canopies, rows of slender bamboos form green walls. How to treat a guest when he arrives? Cook oatmeal at mealtime, and serve coarse tea in the afternoon.

Chan Master Fengshan Qi said: 『The wealth of the old ancestor Tong』an is like Shi Chong』s Golden Valley Garden, and his chivalry is comparable to Lord Mengchang. Although showing off the family style of his ancestors, he inevitably wastes the resources of the monastery.』

有問妙葉家風。向他道鋤翻碧落云千頃。消受青山月一瓢。客來將何款待。祇有家常飯。殊無五味香。

日午煙凝山突兀。夜央天淡月嬋娟。混然寂照寒宵永。明暗圓融未兆前。(丹霞淳)

尺素如殘雪。結成雙鯉魚。要知心裡事。看取腹中書。(方庵顯)

白玉階前金鳳舞。黃金殿上玉雞鳴。正中來與兼中到。昨夜雪深月正明。(雪巖欽)

古寺煙籠最上峰。夜深誰在扣金鐘。聲聲韻出威音外。石女歸來月正中。(唯岑嶾)

黃閣簾垂氣象殊。紫羅帳閤家風足。析栴檀。片片皆香。碎圭璋。塵塵是玉。暗穿玉線錦重重。密度金針花蔟蔟。繡出鴦鴛到處飛。金雞啄破琉璃窟。(寒松操)

玉戶深沉少送迎。御街饒見綠苔侵。檐前雖有春光媚。室內殊無絲竹音。(懷清海)

同安看經次。見僧來參。遂以衣袖蓋卻頭。僧近前作弔慰勢。師放下衣袖提起經曰會么。僧卻以衣袖蓋卻頭。師曰蒼天蒼天。

寶壽方云。兩個漢大似名門老將遇著孫武子家兒孫。自然縱奪可觀。互換有準。雖然。笑殺釣魚臺上客有分在。

同安因僧問。依經解意三世佛冤。離經一字即同魔說。此理如何。師曰。孤峰迥秀不掛煙蘿。片月行空白雲自異。

云自高飛水自流。海天空闊漾

{ "translations": [ "現代漢語譯本：\n\n有人問什麼是妙葉的家風。我告訴他，那是鋤頭翻動碧藍的天空，耕耘出千頃云田，在青山間獨享一瓢明月。客人來了，用什麼招待呢？只有家常便飯，沒有什麼特別的味道。\n\n（丹霞淳）\n\n正午時分，霧氣凝結，山峰顯得突兀；深夜，天空清淡，月亮皎潔。在寂靜的光照中，寒夜顯得格外漫長，光明與黑暗圓融無礙，在一切跡象顯現之前。\n\n（方庵顯）\n\n書信像殘雪一樣潔白，結成一對鯉魚的形狀。想要知道我心裡想什麼嗎？看看魚腹中的書信就知道了。\n\n（雪巖欽）\n\n在白玉臺階前，金色的鳳凰翩翩起舞；在黃金殿堂上，玉石雕琢的雄雞報曉。正中與兼中之道都已領悟，昨夜雪深，月亮格外明亮。\n\n（唯岑嶾）\n\n古老的寺廟籠罩在煙霧中，位於最高的山峰上。深夜，是誰在敲擊金鐘？鐘聲的韻律超越了威音王佛（Wei Yin Wang Fo）之前，石女（Shi Nv）也回到了月亮正中的位置。\n\n（寒松操）\n\n在黃閣（Huang Ge）中，珠簾低垂，氣象非凡；在紫羅帳（Zi Luo Zhang）里，家風完備。剖析栴檀（Zhan Tan，檀香的一種），每一片都散發著香味；打碎圭璋（Gui Zhang，古代的玉器），每一粒塵土都是美玉。用玉線暗暗穿起，錦緞顯得厚重而華麗，用細密的金針繡出，花朵簇擁在一起。繡出的鴛鴦到處飛舞，金雞啄破了琉璃窟（Liu Li Ku）。\n\n（懷清海）\n\n大門緊閉，很少迎來送往，御街上長滿了綠色的青苔。屋檐前雖然有明媚的春光，室內卻聽不到任何音樂的聲音。\n\n同安（Tong An）禪師在看經的時候，看到有僧人前來參拜。於是用衣袖蓋住頭。僧人走上前，做出弔唁安慰的姿勢。同安禪師放下衣袖，拿起經書問道：『會了嗎？』僧人卻用衣袖蓋住頭。同安禪師說：『蒼天啊蒼天。』\n\n寶壽（Bao Shou）禪師說：這兩個人就像名門老將遇上了孫武子（Sun Wu Zi）家的子孫，自然縱橫捭闔，值得一看，互相轉換，自有準則。雖然如此，但笑到最後的，還是釣魚臺（Diao Yu Tai）上的客人。\n\n同安禪師因為有僧人問：『依據經書來解釋佛法，三世諸佛（San Shi Zhu Fo）都要喊冤；離開經書一個字，就等同於魔的說法。』這個道理是什麼？同安禪師說：『孤立的山峰高聳挺拔，不纏繞煙霧藤蘿；一片月亮行走在天空，白雲自然顯得不同。』\n\n雲彩自在地高飛，流水自在地流淌，天空和大海空曠遼闊，盪漾著。" , "english_translations": [ "English version:\n\nSomeone asked about the family tradition of Miao Ye (Mysterious Leaf). I told him, it is plowing the azure sky, cultivating thousands of acres of cloud fields, and enjoying a ladle of bright moon among the green mountains. When guests arrive, what do we offer? Only simple home-cooked meals, with no special flavors.\n\n(Danxia Chun)\n\nAt noon, the mist condenses, and the mountains appear towering; at night, the sky is clear, and the moon is bright. In the silent illumination, the cold night seems particularly long, with light and darkness harmoniously integrated, before any signs appear.\n\n(Fang'an Xian)\n\nThe letter is as white as the remaining snow, formed into a pair of carp. Want to know what's on my mind? Just look at the letter in the belly of the fish.\n\n(Xueyan Qin)\n\nIn front of the white jade steps, golden phoenixes dance gracefully; in the golden palace hall, jade roosters crow at dawn. The middle way and the inclusive way have both been understood. Last night, the snow was deep, and the moon was exceptionally bright.\n\n(Wei Cen Yin)\n\nThe ancient temple is shrouded in mist, located on the highest peak. In the deep night, who is striking the golden bell? The rhythm of the bell surpasses even before Wei Yin Wang Fo (King of Awesome Sound Buddha), and the stone woman (Shi Nv) has returned to the center of the moon.\n\n(Han Song Cao)\n\nIn the Huang Ge (Yellow Pavilion), the beaded curtains hang low, creating an extraordinary atmosphere; in the Zi Luo Zhang (Purple Gauze Tent), the family tradition is complete. Analyzing sandalwood (Zhan Tan), each piece emits fragrance; breaking jade ornaments (Gui Zhang), each speck of dust is jade. Secretly strung with jade threads, the brocade appears heavy and magnificent, embroidered with fine gold needles, the flowers are clustered together. The embroidered mandarin ducks fly everywhere, and the golden rooster pecks open the crystal cave (Liu Li Ku).\n\n(Huaiqing Hai)\n\nThe gate is deeply closed, with few greetings or farewells, and the imperial street is covered with green moss. Although there is bright spring scenery in front of the eaves, no sound of music can be heard inside the room.\n\nWhen Chan Master Tong'an (Tong An) was reading the scriptures, he saw a monk coming to pay respects. So he covered his head with his sleeve. The monk stepped forward and made a gesture of condolence. Chan Master Tong'an put down his sleeve, picked up the scripture and asked, 'Do you understand?' The monk covered his head with his sleeve instead. Chan Master Tong'an said, 'Oh heavens, oh heavens.'\n\nChan Master Baoshou (Bao Shou) said: These two people are like a famous old general meeting the descendants of Sun Wu Zi (Sun Tzu), naturally maneuvering and worth watching, with mutual transformations and clear principles. Even so, the one who laughs last is the guest on the Fishing Platform (Diao Yu Tai).\n\nChan Master Tong'an asked because a monk asked: 'Interpreting the Dharma according to the scriptures, the Buddhas of the three worlds (San Shi Zhu Fo) would cry injustice; departing from the scriptures by a single word is equivalent to the words of a demon.' What is the principle behind this? Chan Master Tong'an said: 'The solitary peak stands tall and upright, not entangled by mist and vines; a single moon travels in the sky, and the white clouds naturally appear different.'\n\nThe clouds fly freely high, the flowing water flows freely, the sky and the sea are vast and boundless, rippling." ] }

孤舟。夜深不向蘆灣宿。迥出中間與兩頭。(丹霞淳)

乘興前來漾小舟。東西不犯水悠悠。好看十二橋頭月。山色湖光夜最幽。(晴云啟)

落花流水兩無情。送盡東風過洛城。款乃一聲煙嶂外。風光占斷有誰爭。(月廠屏)

同安因新到參問甚處來。曰湖南。師曰還知同安者里風雲體道花檻璇璣么。曰知。師曰非公境界。僧便喝。師曰短販樵人徒夸書劍。僧擬進語。師曰。劍甲未施。賊身已露。

百丈泐云。者僧祇知貪程。不覺錯路。同安善於接機。卻費許多周折。百丈則不然。問他甚處來。云湖南。便云劍甲未施賊身已露。不特令者僧慶快平生。亦免使諸人話墮。

秋風入袂骨毛寒。瘦損園林不耐看。已是悽清情十倍。難禁風雨又摧殘。(白巖符)

南塘旅客秋淺清。夜深綠蘋風不生。蓮花受露重如睡。斜月起動鴦鴛聲。(鐵帆舟)

同安臨終上堂。多子塔前宗子秀。五老峰前事若何。如是三舉。眾無對者。同安志出曰。夜明簾外排班立。萬里歌謠道太平。師曰須是者驢漢始得。

白巖符云。先同安缽袋子分付不得個人。到臨末梢頭尤切切也。求賢之急亦至矣。志老與么應對。雖不失其為宗旨。然未審還恰他意也無。若不恰他意。他又道須是者驢漢始得。若

【現代漢語翻譯】 現代漢語譯本：

一葉孤舟，夜深了也不在長滿蘆葦的河灣停靠，而是遠遠地行駛在河的中央，遠離兩岸。（丹霞淳）

興致勃勃地劃著小船前來，東西兩邊都不觸碰，水面平靜悠長。最好看的是十二橋頭的月色，山色湖光，夜晚最為幽靜。（晴云啟）

落花和流水，兩者都沒有情感，將東風一直送過洛陽城。船槳劃水的聲音在煙霧籠罩的山巒之外響起，這美好的風光完全被佔據，還有誰來爭奪呢？（月廠屏）

同安禪師因為新來的僧人，問他從哪裡來。僧人回答說：『湖南。』禪師說：『還知道同安這裡的風雲變幻和體道花檻璇璣的奧妙嗎？』僧人回答說：『知道。』禪師說：『這不是你的境界。』僧人便大喝一聲。禪師說：『短途販賣的樵夫，只是誇耀自己的書本和劍術。』僧人想要說話。禪師說：『劍甲還沒有施展，賊人的身份就已經暴露了。』

百丈泐禪師說：『這個僧人只知道貪圖趕路，沒有察覺自己走錯了路。』同安禪師善於接引時機，卻花費了許多周折。百丈禪師就不是這樣，問他從哪裡來，回答說『湖南』，便說『劍甲還沒有施展，賊人的身份就已經暴露了。』不只是讓這個僧人感到慶幸和暢快，也避免了讓大家議論紛紛。

秋風吹入衣袖，寒氣侵入骨髓，園林因為凋零而顯得消瘦，讓人不忍心看。已經感到十分淒涼，又難以承受風雨的摧殘。（白巖符）

住在南塘的旅客，感到秋天的清涼。夜深了，綠色的浮萍在水面上靜止不動。蓮花承受著露水，沉重得像要睡著一樣，斜月升起，驚動了鴛鴦，發出叫聲。（鐵帆舟）

同安禪師臨終時上堂說法。『多子塔前，宗子（指宗門子弟）的秀異之處在哪裡？五老峰前，事情又是怎樣的？』像這樣說了三次，沒有人能夠回答。同安禪師於是說：『夜明簾外，排列著班次站立，萬里歌頌太平。』禪師說：『必須是這樣的蠢驢漢才行。』

白巖符禪師說：『先前同安禪師的缽袋子找不到可以交付的人，到了臨終的時候尤其懇切啊。』求賢的心情非常迫切啊。志老這樣應對，雖然沒有失去他的宗旨，但是不知道是否恰好符合同安禪師的心意。如果不符合他的心意，他又會說『必須是這樣的蠢驢漢才行。』如果 English version:

A lone boat, not mooring at the reed-filled bay in the deep night, but sailing far out in the middle, away from both shores. (Danxia Chun)

Coming with great interest in a small boat, not touching either east or west, the water flowing leisurely. The most beautiful sight is the moon over the Twelve Bridges, the mountain colors and lake light, the night being the most serene. (Qingyun Qi)

Falling flowers and flowing water, both without emotion, sending the east wind all the way past Luoyang City. The sound of oars echoes beyond the misty mountains, this beautiful scenery is completely occupied, who else will contend for it? (Yuechang Ping)

Tongan (name of a Zen master) asked a newly arrived monk where he came from. The monk replied: 'Hunan.' The master said: 'Do you also know the wind and cloud transformations and the subtle mysteries of the embodied-path flower railing here in Tongan?' The monk replied: 'I know.' The master said: 'This is not your realm.' The monk then shouted loudly. The master said: 'A short-distance peddler only boasts of his books and swordsmanship.' The monk attempted to speak. The master said: 'Before the armor is even donned, the thief's identity is already revealed.'

Baizhang Le (name of a Zen master) said: 'This monk only knows to greedily rush on his journey, not realizing he has taken the wrong path.' Tongan is good at seizing the opportunity, but he spent too much effort. Baizhang is not like that. Asking him where he came from, and upon hearing 'Hunan,' he would immediately say, 'Before the armor is even donned, the thief's identity is already revealed.' This not only makes the monk feel fortunate and delighted but also prevents everyone from gossiping.

The autumn wind enters the sleeves, chilling the bones, the garden appears thin and withered, unbearable to look at. Already feeling ten times more desolate, it is difficult to endure the further devastation of wind and rain. (Baiyan Fu)

A traveler at South Pond feels the coolness of early autumn. Deep in the night, the green duckweed is still and unmoving. The lotus flowers, heavy with dew, seem to be falling asleep, the slanting moon rises, startling the mandarin ducks, who cry out. (Tie Fan Zhou)

Tongan, on his deathbed, ascended the platform to give a final sermon. 'Before the Pagoda of Many Sons, where lies the excellence of the scions (referring to disciples of the Zen school)? Before the Five Old Men Peaks, what is the matter?' He repeated this three times, but no one could answer. Tongan then said: 'Outside the luminous curtain, they stand in ranks, singing praises of peace throughout the land.' The master said: 'It must be such a dull donkey that can do it.'

Baiyan Fu said: 'Earlier, Tongan could not find someone to entrust his alms bowl to, and at the very end, he was especially earnest.' His eagerness to seek out talent was extreme. Zhi Lao's response, although not losing its essence, it is not known whether it exactly suited Tongan's intention. If it did not suit his intention, he would again say, 'It must be such a dull donkey that can do it.' If

【English Translation】 A lone boat, not mooring at the reed-filled bay in the deep night, but sailing far out in the middle, away from both shores. (Danxia Chun) Coming with great interest in a small boat, not touching either east or west, the water flowing leisurely. The most beautiful sight is the moon over the Twelve Bridges, the mountain colors and lake light, the night being the most serene. (Qingyun Qi) Falling flowers and flowing water, both without emotion, sending the east wind all the way past Luoyang City. The sound of oars echoes beyond the misty mountains, this beautiful scenery is completely occupied, who else will contend for it? (Yuechang Ping) Tongan (name of a Zen master) asked a newly arrived monk where he came from. The monk replied: 'Hunan.' The master said: 'Do you also know the wind and cloud transformations and the subtle mysteries of the embodied-path flower railing here in Tongan?' The monk replied: 'I know.' The master said: 'This is not your realm.' The monk then shouted loudly. The master said: 'A short-distance peddler only boasts of his books and swordsmanship.' The monk attempted to speak. The master said: 'Before the armor is even donned, the thief's identity is already revealed.' Baizhang Le (name of a Zen master) said: 'This monk only knows to greedily rush on his journey, not realizing he has taken the wrong path.' Tongan is good at seizing the opportunity, but he spent too much effort. Baizhang is not like that. Asking him where he came from, and upon hearing 'Hunan,' he would immediately say, 'Before the armor is even donned, the thief's identity is already revealed.' This not only makes the monk feel fortunate and delighted but also prevents everyone from gossiping. The autumn wind enters the sleeves, chilling the bones, the garden appears thin and withered, unbearable to look at. Already feeling ten times more desolate, it is difficult to endure the further devastation of wind and rain. (Baiyan Fu) A traveler at South Pond feels the coolness of early autumn. Deep in the night, the green duckweed is still and unmoving. The lotus flowers, heavy with dew, seem to be falling asleep, the slanting moon rises, startling the mandarin ducks, who cry out. (Tie Fan Zhou) Tongan, on his deathbed, ascended the platform to give a final sermon. 'Before the Pagoda of Many Sons, where lies the excellence of the scions (referring to disciples of the Zen school)? Before the Five Old Men Peaks, what is the matter?' He repeated this three times, but no one could answer. Tongan then said: 'Outside the luminous curtain, they stand in ranks, singing praises of peace throughout the land.' The master said: 'It must be such a dull donkey that can do it.' Baiyan Fu said: 'Earlier, Tongan could not find someone to entrust his alms bowl to, and at the very end, he was especially earnest.' His eagerness to seek out talent was extreme. Zhi Lao's response, although not losing its essence, it is not known whether it exactly suited Tongan's intention. If it did not suit his intention, he would again say, 'It must be such a dull donkey that can do it.' If

恰他意。怎奈三十代後有個白巖不肯。

年老思兒倚翠樓。重重煙樹望中愁。人來接得平安信。忙把珠簾倒上鉤。(天鐸思)

克家誰可繼箕裘。臨老垂竿煞有由。明暗雙雙機契處。皇華猶得壯千秋。(白巖符)

廬山歸宗懷惲禪師(云居膺嗣)

因僧問截水停輪時如何。師曰磨不轉。

截水停輪話已圓。借婆衫子拜婆年。後人不見歸宗老。往往思量石二邊。(佛印元)

千尋竿上翻筋斗。大海波心擲釣鉤。大抵還他肌骨好。不塗紅粉也風流。(南華昺)

大用縱橫掣電機。爍迦羅眼尚膠黐。迷途夢裡爭唇吻。卻憶隨他去一回。(夢庵信)

池州嵇山章禪師(云居膺嗣)

在投子作柴頭。一日侍投子同吃茶次。子舉茶碗曰森羅萬象總在里許。師遂將茶潑卻曰森羅萬象在什麼處。子曰可惜一碗茶。

明招謙云。嵇山未潑茶前。合下得什麼語。免他道可惜一碗茶。

杭州佛日本空禪師(云居膺嗣)

參夾山入方丈。才至階前。山便問甚處來。師曰云居來。曰即今在什麼處。師曰在夾山頂𩕳上。曰。老僧行年在坎。五鬼臨身。師擬上階。山曰三道寶階從何而上。師曰。三道寶階曲為今時向上一路。請師直指。山便揖。師乃上階禮拜。山問阇黎與

【現代漢語翻譯】 現代漢語譯本： 恰是他本意。怎奈三十年後有個白巖不肯。（恰他意：符合他的心意。白巖：指白巖符禪師） 年老思念兒子，倚靠在翠樓上。重重疊疊的煙樹，望去令人發愁。家人來送來平安的信，急忙把珠簾高高掛起。（天鐸思禪師） 誰可以繼承家業？年老了還垂釣，自有他的道理。明與暗，雙雙契合之處，皇家的功業還能壯大千年。（白巖符禪師） 廬山歸宗懷惲禪師（云居膺嗣）： 有僧人問：『截斷水流，停止車輪的時候，怎麼樣？』禪師說：『磨盤轉不動了。』 截斷水流，停止車輪的話已經說圓滿了。借用別人的衣服，拜別人的新年。後人不見歸宗老禪師，往往思量石頭的兩邊。（佛印元禪師） 在千尋高的竹竿上翻跟頭，在大海的波心投擲釣鉤。大概還是他肌骨好，不塗脂抹粉也風流。（南華昺禪師） 巨大的作用縱橫交錯，像閃電一樣。爍迦羅的眼睛還被膠著。在迷途的夢裡爭論不休，卻回憶起跟隨他去了一回。（夢庵信禪師。爍迦羅：佛教術語，指堅硬的物質） 池州嵇山章禪師（云居膺嗣）： 在投子山做燒火的，一天侍奉投子禪師一起喝茶。投子禪師舉起茶碗說：『森羅萬象都在這裡面。』嵇山禪師就把茶潑了，說：『森羅萬象在什麼地方？』投子禪師說：『可惜了一碗茶。』 明招謙禪師說：『嵇山禪師在沒潑茶之前，應該說什麼話，才能免得投子禪師說可惜了一碗茶？』 杭州佛日本空禪師（云居膺嗣）： 參訪夾山，進入方丈室。剛到臺階前，夾山禪師就問：『從哪裡來？』本空禪師說：『從云居山來。』夾山禪師說：『現在在什麼地方？』本空禪師說：『在夾山頂𩕳上。』夾山禪師說：『老僧的命在坎位，五鬼臨身。』本空禪師想要上臺階，夾山禪師說：『三道寶階從哪裡上去？』本空禪師說：『三道寶階是爲了現在而彎曲，向上只有一條路，請禪師直接指出來。』夾山禪師就作揖。本空禪師於是上臺階禮拜。夾山禪師問：『阇黎（dū lí，梵語，意為弟子）與我』

【English Translation】 English version: It is exactly his intention. But what a pity that after thirty years, Baiyan (Baiyan Fu, a Chan master) would not agree. In old age, longing for his son, he leans on the emerald tower. Layer upon layer of misty trees, looking out brings sorrow. The family comes with a letter of peace, hurriedly hooks up the pearl curtain. (Tian Duo Si) Who can inherit the family business? In old age, still fishing, there is a reason for it. Where the bright and dark match perfectly, the imperial achievements can still be strong for a thousand years. (Baiyan Fu) Zen Master Huaiyun of Guizong Temple on Mount Lu (Ying Si of Yunju): A monk asked: 'What about when the water is cut off and the wheel stops?' The master said: 'The millstone cannot turn.' The words of cutting off the water and stopping the wheel are already complete. Borrowing someone else's clothes to celebrate their New Year. Later generations do not see the old Zen Master Guizong, and often think about both sides of the stone. (Fo Yin Yuan) Somersaulting on a thousand-foot pole, casting a fishing hook in the heart of the ocean. Generally, his bones are good, and he is elegant even without makeup. (Nanhua Bing) The great function is vertical and horizontal like lightning. Sakara's (a Buddhist term referring to hard substances) eyes are still glued. Arguing in a lost dream, but remembering following him once. (Meng An Xin) Zen Master Zhang of Jishan Mountain in Chizhou (Ying Si of Yunju): He was a firewood gatherer at Touzi Mountain. One day, he served Zen Master Touzi tea. Zen Master Touzi raised the teacup and said: 'All phenomena are in here.' Zen Master Jishan then spilled the tea and said: 'Where are all phenomena?' Zen Master Touzi said: 'What a pity for a cup of tea.' Zen Master Mingzhao Qian said: 'What should Zen Master Jishan have said before spilling the tea to avoid Zen Master Touzi saying what a pity for a cup of tea?' Zen Master Foryu Hongu of Hangzhou (Ying Si of Yunju): Visiting Jiashan, he entered the abbot's room. Just before the steps, Zen Master Jiashan asked: 'Where do you come from?' Zen Master Hongu said: 'From Yunju Mountain.' Zen Master Jiashan said: 'Where are you now?' Zen Master Hongu said: 'On the peak of Jiashan.' Zen Master Jiashan said: 'The old monk's life is in the Kan position, with five ghosts upon him.' Zen Master Hongu wanted to go up the steps, Zen Master Jiashan said: 'From where do the three precious steps ascend?' Zen Master Hongu said: 'The three precious steps are curved for the present time, there is only one way up, please point it out directly.' Zen Master Jiashan bowed. Zen Master Hongu then went up the steps to pay respects. Zen Master Jiashan asked: 'Dharmachari (a Buddhist term for disciple) and I'

什麼人同行。師曰木上座。曰何不來相看老僧。師曰和尚看它有分。曰在甚處。師曰在堂中。山便同師下到堂中。師遂取拄杖擲山面前。山曰莫從天臺得否。師曰非五嶽之所生。曰莫從須彌得否。師曰月宮亦不逢。曰恁么則從人得也。師曰。自己尚是冤家。從人得堪作什麼。山曰冷灰里有一粒豆爆。

寶壽方云。本公一酬一對。大有來由。不愧為云居嫡子。敲磕將來。不無話作兩橛。當時待問木上座在甚處。何不向道某甲乍到勞倦。別日再來呈似。拂袖便出。夾山眼裡有睛。自當大開。東閣卻乃云在堂中。衲僧分上成得個什麼。

歙州朱溪謙禪師(云居膺嗣)

韶國師行腳時參。值犬咬靈鼠。韶便問是什麼聲。師曰犬咬靈鼠聲。曰既是靈鼠因甚麼被犬咬。師曰咬殺也。韶曰好個犬。師便打。韶曰。莫打。某甲話在。師休去。

昭覺勤云。朱溪八面受敵。固宜委曲接人。國師一著當機。未免承虛接響。當時待他道莫打某甲話在。但向道已后須遇人始得。

針頭削鐵。佛面刮金。無處若有。出手便驚。(月堂昌)

鼠既不靈。官馬相蹋。借便乘風。廝挨廝拶。干戈中立太平基。凜凜嘉聲振蘭若。(佛燈珣)

朱溪問僧甚處來。曰廣南來。師曰彼中還有奇特尊宿么。曰奇特尊宿

【現代漢語翻譯】 現代漢語譯本 什麼人同行？師父說：『木上座（指一位僧人）。』 夾山（指夾山善會，一位禪師）說：『為何不來看望老僧？』 師父說：『和尚看他有份。』 夾山說：『他在什麼地方？』 師父說：『在堂中。』 夾山便和師父一同下到堂中。師父於是拿起拄杖擲在夾山面前。 夾山說：『莫非是從天臺山（指天臺山，佛教名山）得來的？』 師父說：『非五嶽（指中國的五座名山）所生。』 夾山說：『莫非是從須彌山（佛教中的聖山）得來的？』 師父說：『月宮（月亮）也未曾見過。』 夾山說：『這麼說就是從人那裡得來的了。』 師父說：『自己尚且是冤家，從人那裡得來又能做什麼？』 夾山說：『冷灰里有一粒豆爆開。』

寶壽方云：『本公一酬一對，大有來由，不愧為云居（指云居山，江西名山）嫡子。敲磕將來，不無話作兩橛。當時待問木上座在甚處，何不向道某甲乍到勞倦，別日再來呈似，拂袖便出。夾山眼裡有睛，自當大開。東閣卻乃云在堂中，衲僧分上成得個什麼。』

歙州朱溪謙禪師（云居膺嗣）

韶國師（指韶國師，一位禪師）行腳時參訪，正值犬咬靈鼠。韶國師便問：『是什麼聲音？』 師父說：『犬咬靈鼠的聲音。』 韶國師說：『既是靈鼠，為什麼被犬咬？』 師父說：『咬死了。』 韶國師說：『好一條犬！』 師父便打他。 韶國師說：『莫打，我還有話說。』 師父停止了。

昭覺勤云：『朱溪（指朱溪謙禪師）八面受敵，固宜委曲接人。國師一著當機，未免承虛接響。當時待他道莫打某甲話在，但向道已后須遇人始得。』

針頭削鐵，佛面刮金，無處若有，出手便驚。（月堂昌）

鼠既不靈，官馬相蹋，借便乘風，廝挨廝拶。干戈中立太平基，凜凜嘉聲振蘭若。（佛燈珣）

朱溪（指朱溪謙禪師）問僧人從哪裡來。 僧人說：『從廣南來。』 師父說：『那裡還有奇特的尊宿（指德高望重的僧人）嗎？』 僧人說：『奇特的尊宿……』 English version Who is traveling with you?' The master said, 'Monk Mu (referring to a monk named Mu).' Jiashan (referring to Zen Master Jiashan Shanhui) said, 'Why didn't he come to see this old monk?' The master said, 'The abbot has a share in seeing him.' Jiashan said, 'Where is he?' The master said, 'In the hall.' Jiashan then went down to the hall with the master. The master then took his staff and threw it in front of Jiashan. Jiashan said, 'Could it be from Mount Tiantai (referring to Mount Tiantai, a famous Buddhist mountain)?' The master said, 'It is not born of the Five Peaks (referring to the five famous mountains of China).' Jiashan said, 'Could it be from Mount Sumeru (the sacred mountain in Buddhism)?' The master said, 'Even the moon palace (the moon) has not seen it.' Jiashan said, 'In that case, it was obtained from someone.' The master said, 'Even oneself is still an enemy; what can be done with what is obtained from someone?' Jiashan said, 'A bean pops in the cold ashes.'

Baoshou Fangyun: 'This public exchange is a pair, with great origins, worthy of being a direct descendant of Yunju (referring to Mount Yunju, a famous mountain in Jiangxi). Knocking and hitting will inevitably lead to words being split into two. At that time, waiting to ask where Monk Mu is, why not say that I have just arrived and am tired, and will come back another day to present myself, and then leave with a flick of the sleeve. Jiashan has eyes, and should open them wide. Dongge actually said that he is in the hall; what can be accomplished in the share of a monk?'

Zen Master Zhuxi Qian of Shezhou (Successor of Yunju Ying)

When National Teacher Shao (referring to National Teacher Shao, a Zen master) was traveling, he encountered a dog biting a spiritual rat. National Teacher Shao then asked, 'What is that sound?' The master said, 'The sound of a dog biting a spiritual rat.' National Teacher Shao said, 'Since it is a spiritual rat, why is it being bitten by a dog?' The master said, 'It was bitten to death.' National Teacher Shao said, 'What a good dog!' The master then hit him. National Teacher Shao said, 'Don't hit me; I have something to say.' The master stopped.

Zhaojue Qin said: 'Zhuxi (referring to Zen Master Zhuxi Qian) is besieged on all sides, so he should be tactful in receiving people. The National Teacher's move was timely, but he inevitably received an empty echo. At that time, waiting for him to say, 'Don't hit me; I have something to say,' but saying, 'You must meet someone later to understand.''

Shaving iron with a needlepoint, scraping gold from the Buddha's face, nowhere as if there, the shot is startling. (Yuetang Chang)

The rat is not spiritual, the official horses trample each other, borrowing the wind, pushing and shoving each other. Establishing the foundation of peace in the midst of war, the awe-inspiring good reputation vibrates the monastery. (Fodeng Xun)

Zhuxi (referring to Zen Master Zhuxi Qian) asked a monk where he came from. The monk said, 'From Guangnan.' The master said, 'Are there any extraordinary venerable monks (referring to monks of high virtue and prestige) there?' The monk said, 'Extraordinary venerable monks...'

【English Translation】 English version Who is traveling with you?' The master said, 'Monk Mu (referring to a monk named Mu).' Jiashan (referring to Zen Master Jiashan Shanhui) said, 'Why didn't he come to see this old monk?' The master said, 'The abbot has a share in seeing him.' Jiashan said, 'Where is he?' The master said, 'In the hall.' Jiashan then went down to the hall with the master. The master then took his staff and threw it in front of Jiashan. Jiashan said, 'Could it be from Mount Tiantai (referring to Mount Tiantai, a famous Buddhist mountain)?' The master said, 'It is not born of the Five Peaks (referring to the five famous mountains of China).' Jiashan said, 'Could it be from Mount Sumeru (the sacred mountain in Buddhism)?' The master said, 'Even the moon palace (the moon) has not seen it.' Jiashan said, 'In that case, it was obtained from someone.' The master said, 'Even oneself is still an enemy; what can be done with what is obtained from someone?' Jiashan said, 'A bean pops in the cold ashes.'

Baoshou Fangyun: 'This public exchange is a pair, with great origins, worthy of being a direct descendant of Yunju (referring to Mount Yunju, a famous mountain in Jiangxi). Knocking and hitting will inevitably lead to words being split into two. At that time, waiting to ask where Monk Mu is, why not say that I have just arrived and am tired, and will come back another day to present myself, and then leave with a flick of the sleeve. Jiashan has eyes, and should open them wide. Dongge actually said that he is in the hall; what can be accomplished in the share of a monk?'

Zen Master Zhuxi Qian of Shezhou (Successor of Yunju Ying)

When National Teacher Shao (referring to National Teacher Shao, a Zen master) was traveling, he encountered a dog biting a spiritual rat. National Teacher Shao then asked, 'What is that sound?' The master said, 'The sound of a dog biting a spiritual rat.' National Teacher Shao said, 'Since it is a spiritual rat, why is it being bitten by a dog?' The master said, 'It was bitten to death.' National Teacher Shao said, 'What a good dog!' The master then hit him. National Teacher Shao said, 'Don't hit me; I have something to say.' The master stopped.

Zhaojue Qin said: 'Zhuxi (referring to Zen Master Zhuxi Qian) is besieged on all sides, so he should be tactful in receiving people. The National Teacher's move was timely, but he inevitably received an empty echo. At that time, waiting for him to say, 'Don't hit me; I have something to say,' but saying, 'You must meet someone later to understand.''

Shaving iron with a needlepoint, scraping gold from the Buddha's face, nowhere as if there, the shot is startling. (Yuetang Chang)

The rat is not spiritual, the official horses trample each other, borrowing the wind, pushing and shoving each other. Establishing the foundation of peace in the midst of war, the awe-inspiring good reputation vibrates the monastery. (Fodeng Xun)

Zhuxi (referring to Zen Master Zhuxi Qian) asked a monk where he came from. The monk said, 'From Guangnan.' The master said, 'Are there any extraordinary venerable monks (referring to monks of high virtue and prestige) there?' The monk said, 'Extraordinary venerable monks...'

並無人說著。祇有一人太無慚愧。師曰誰。僧便指師。師曰果然無慚愧。曰若不是朱溪時人罔措。師以手掩鼻。僧近前。師便打。僧曰恰是。師曰老僧住持事繁。僧拂袖便出。師呵呵大笑曰盤陀石上藕。

亂走到家來。到家便亂走。捉得玉麒麟。咬斷別人手。(月堂昌)

問著奇特尊宿。指出無慚愧漢。力戰當場。彩旗撩亂。頭尾兩全。始終一貫。蟠桃一熟三千年。藕生石上誰親見。(佛燈珣)

撥草瞻風客。機鋒劈箭來。盤陀石上藕。一夜鐵花開。(方庵顯)

黃河九曲三三轉。青草池塘六六灣。彼此二途俱涉險。徒教累得骨骰酸。(思懶融)

云居山第二世道簡禪師(云居膺嗣)

因僧問孤峰獨宿時如何。師曰。閑著七間僧堂不宿。阿誰教你孤峰獨宿。

法爾非修本十成。平常酬答最分明。端然指出長安道。無奈遊人不肯行。(丹霞淳)

豁開萬仞巖。劈面通訊息。一條白練飛。界破青山色。(率庵琮)

堂奧雖深無鎖鑰。包容大地與山河。草窠里輥人多少。喚不回頭爭奈何。(無文粲)

云居因僧問路逢猛虎時如何。師曰。千八萬人不逢。如何卻是你逢。

不搽紅粉色。不掛綠羅衣。一般閑態度。淡墨畫蛾眉。(率庵琮)

仙都自

【現代漢語翻譯】 現代漢語譯本： 並無人說什麼。只有一個太不知羞恥的人。師父問：『是誰？』僧人便指著師父。師父說：『果然不知羞恥。』僧人說：『若不是朱溪，時人都會不知所措。』師父用手摀住鼻子。僧人走近。師父便打。僧人說：『恰好是這樣。』師父說：『老僧主持事務繁忙。』僧人拂袖便走。師父呵呵大笑說：『盤陀石（Pan陀石）上生藕。』

亂走回到家來。到家后又亂走。捉住了玉麒麟（Yu Qilin），咬斷了別人的手。（月堂昌）

問著奇特的尊宿（zunsu，德高望重的僧人）。指出不知羞恥的人。奮力戰鬥在當場。彩旗飄揚繚亂。頭尾兩全。始終一貫。蟠桃（pantao，神話中的桃子）一成熟要三千年。藕生在石頭上誰親眼見過？（佛燈珣）

撥開草叢，觀察風向的客人。機鋒像箭一樣射來。盤陀石（Pan陀石）上生藕。一夜之間鐵樹開花。（方庵顯）

黃河九曲十八彎。青草池塘三十六灣。彼此兩條路都充滿危險。白白地累得骨頭都酸了。（思懶融）

云居山（Yunju Mountain）第二世道簡禪師（Daojian Chanshi）（云居膺嗣（Yunju Yingsi））

因為僧人問：『獨自在孤峰上住宿時如何？』師父說：『空閑著七間僧房不住，是誰教你獨自在孤峰上住宿？』

法爾如是，並非修飾本就十全十美。平常的酬答最為分明。徑直指出長安（Chang'an）大道。無奈遊人不肯走。（丹霞淳）

豁然打開萬丈懸崖。劈面而來傳遞訊息。一條白色的綢帶飛舞。分割了青山的顏色。（率庵琮）

堂室深邃卻沒有鎖鑰。包容大地與山河。草叢裡有多少人在翻滾。叫不回頭，又能怎麼樣呢？（無文粲）

云居（Yunju）因僧人問：『路上遇到猛虎時如何？』師父說：『千八萬人不遇到，為什麼偏偏是你遇到？』

不塗抹紅色的粉末。不穿掛綠色的羅衣。一樣的閒適態度。用淡墨畫著蛾眉。（率庵琮）

仙都（Xiandu）自

【English Translation】 English version: No one is saying anything. There is only one person who is too shameless. The master asked, 'Who is it?' The monk then pointed at the master. The master said, 'Indeed, shameless.' The monk said, 'If it weren't for Zhuxi (Zhu Xi, a famous philosopher), people would be at a loss.' The master covered his nose with his hand. The monk approached. The master then hit him. The monk said, 'Exactly so.' The master said, 'This old monk is busy with managing affairs.' The monk flicked his sleeve and left. The master laughed loudly and said, 'Lotus root growing on the Panduo Rock (Panduo Rock).'

Wandering around and returning home. Wandering around again after arriving home. Catching the jade Qilin (Yu Qilin, a mythical creature), biting off someone else's hand. (Yuetang Chang)

Asked the extraordinary venerable monk (zunsu, a highly respected monk). Pointing out the shameless person. Fighting fiercely on the spot. Colorful flags fluttering in disarray. Complete from beginning to end. Consistent throughout. The flat peach (pantao, peach in the mythology) ripens once every three thousand years. Who has personally seen lotus roots growing on rocks? (Fodeng Xun)

A guest parting the grass and observing the wind. Sharp wit comes like an arrow. Lotus root growing on the Panduo Rock (Panduo Rock). Iron flowers bloom overnight. (Fang'an Xian)

The Yellow River has eighteen bends. The green pond has thirty-six curves. Both paths are full of danger. In vain, one's bones ache from exhaustion. (Silan Rong)

Zen Master Daojian (Daojian Chanshi), the second generation of Yunju Mountain (Yunju Mountain) (Yunju Yingsi)

Because a monk asked, 'What is it like when lodging alone on a solitary peak?' The master said, 'Leaving the seven vacant monks' quarters unoccupied, who taught you to lodge alone on a solitary peak?'

Naturally so, not adorned, inherently perfect. Ordinary responses are the clearest. Directly pointing out the avenue to Chang'an (Chang'an). But the wanderers are unwilling to go. (Danxia Chun)

Suddenly opening up a ten-thousand-foot cliff. Face-to-face, conveying the message. A white silk ribbon flies. Dividing the color of the green mountains. (Shuai'an Cong)

The hall is deep but without locks. Encompassing the earth and rivers. How many people are rolling in the grass. Calling them back is futile, what can be done? (Wuwen Can)

Yunju (Yunju), because a monk asked, 'What if one encounters a fierce tiger on the road?' The master said, 'Thousands upon thousands of people don't encounter one, why is it that you encounter one?'

Not applying red powder. Not wearing green silk robes. The same leisurely attitude. Painting moth eyebrows with light ink. (Shuai'an Cong)

Xiandu (Xiandu) from

古異凡阿。淺水明沙趣便多。不羨玉堂公子氣。飛樓涌殿政方苛。(寒潮濤)

云居因僧問如何是朱頂王菩薩。師曰問者赤頭漢作么。

高庵悟云。者個便是超宗越格底事。直是無你會處。須是悟了更能踐履始得。諸人還明得么。乃頌。

朱頂王菩薩。元是赤頭漢。驚怪李三黑。一生祇賣炭。

新羅云住禪師(云居膺嗣)

僧問如何是諸佛師。師曰文殊聳耳。

無相光中未兆身。清虛渺邈豈為鄰。一輪明月當軒照。玉殿蕭蕭不見人。(丹霞淳)

禁殿苔生耗不通。更深簾掛月明中。龍床慵臥忘尊貴。佛祖無因拜下風。(天愚寶)

撫州金峰玄明從志禪師(曹山寂嗣)

上堂。事存涵蓋合。理應箭鋒拄。還有人道得么。若有人道得。金峰分半院與它住。時有僧出禮拜。師曰。相見易得好。共住難為情。便下座。

天童覺云。重賞之下必有勇夫。者僧擬於強取。金峰卻又不甘。還知蚌鷸相持總落漁人之手么。若也辨得涵蓋箭鋒。金峰一院兩手分付。　寶壽新云。金峰將個破院子看得活寶相似。放又恐放去。捏又怕捏殺。當時者僧若是個漢。待道有人道得金峰分半院與他住。便好掀倒禪床。喝散大眾。管教一院兩廊雙手分付。還有旁不甘底么。出來與金峰作

主。

紫霞嶺上覓漁父。銀浪堆中遇樵客。赤霄曾奉楚王筵。白璧奪歸趙氏掖。個是雄雄貌粹奇。蹋轉雲林施棒喝。施棒喝。笑破春風無浪拍。(林皋豫)

金峰因僧侍次乃曰。舉一則因緣。汝第一不得亂會。僧曰請和尚舉。師豎起拂子。僧良久。師曰知道阇黎亂會。僧以目視東西。師曰雪上更加霜。

昭覺勤云。金峰起模畫㨾。者僧好肉剜瘡。不惟雪上加霜。亦且將錯就錯。山僧亦有一則機緣。祇是不舉向諸人。何故。六耳不同謀。　清化嶾云。古洞云興。碧潭霧起。金峰老漢不合教壞人家男女。怎如山僧者里。全無一些佛法道理。

金峰拈枕示眾。一切人喚作枕子。金峰道不是。有僧曰未審和尚喚作什麼。師拈起枕子。僧曰恁么則依而行之。師曰你喚作甚麼。曰枕子。師曰落在金峰窠窟里。

法雲秀云。買賣不相當。牛頭南。馬頭北。與么說話也未出得金峰窠窟在。畢竟如何。心不負人面無慚色。　云蓋本云。賣寶遇著瞎波斯。　昭覺勤云。渾圇無縫罅。綿密不通風。畫也畫不成。描也描不就。喚作枕子固是落在金峰窠窟里。直饒不喚作枕子。亦未免落在金峰窠窟里。且作么生出得金峰窠窟。識取鉤頭意。莫認定盤星。

金峰窠里絕誵訛。枕子拈來會得么。回雁一聲春夢斷

。始知身世悟南柯。(方庵顯)

渾圇拈起好風規。石火明明已較遲。不落金峰窠窟里。會須赤手討便宜。(石溪月)

金峰因僧問訊次。乃把住曰。輒不得向人道我有一則因緣舉似你。僧作聽勢。師與一掌。僧曰為什麼打某甲。師曰我要者話行。

明昭謙云。可惜許。金峰好一則因緣。被者僧蹋卻。若要話行。者一掌須是金峰自吃始得。　昭覺勤云。六耳不同謀。　獅吼振云。沒量大人。盡向語默里轉卻。若是個漢。待金峰恁么道。掩耳便行。非但金峰一掌無下手處。管取者老漢倒疑三十年。

金峰因僧問金盃滿酌時如何。師曰金峰不勝酩酊。

昭覺勤云。承言會宗。明機普應則不無金峰。仔細檢點將來。也大漏逗。若問有蔣山金盃滿酌時如何。但云山僧自來天戒。

金峰因僧問。是身無知。如木土瓦石。此意如何。師下禪床扭僧耳。僧負痛作聲。師曰今日始捉著個無知漢。僧作禮出去。師召阇黎。僧回首。師曰若到堂中不可舉著。曰何故。師曰大有人笑金峰老婆心。

南山寶云。殺人刀活人劍。在金峰慣得其妙。怎奈者僧貪觀天上月。失卻手中橈。當時若是個漢。待伊擬下禪床。便與一啐。管取金峰作伎倆不成。

扁舟劃斷曉江云。一曲高歌遠送君。驚起灘頭

【現代漢語翻譯】 現代漢語譯本： '這才明白人生的真諦，如同從南柯一夢中醒來。'（方庵顯） '完全地拈起這美好的風範，即使是石火電光般的一瞬間，也已經遲了。不要落入金峰（Jin Feng，地名，也指代金峰禪師）的窠臼里，必須赤手空拳地去爭取。'（石溪月） 金峰禪師因為僧人前來問訊，於是抓住他說：'我有一則因緣想告訴你，千萬不要告訴別人。'僧人做出傾聽的姿勢，禪師就打了他一掌。僧人說：'為什麼打我？'禪師說：'我要這句話流傳開來。' 明昭謙說：'可惜啊，金峰禪師這麼好的一則因緣，被這個僧人糟蹋了。如果想要這句話流傳開來，這一掌必須是金峰禪師自己承受才行。' 昭覺勤說：'六耳不同謀。' 獅吼振說：'真是個沒分寸的傢伙，完全在言語和沉默里打轉。如果是個真正的漢子，等金峰禪師這麼說，就應該捂著耳朵走開。這樣不但金峰禪師的一掌無處下手，反而會讓這個老傢伙疑惑三十年。' 金峰禪師因為僧人問：'金盃滿酌時如何？'禪師說：'金峰不勝酩酊。' 昭覺勤說：'順著他的話來領會宗旨，明白機鋒普遍應對，金峰禪師確實做到了。但仔細檢查起來，也存在很大的漏洞。如果有人問蔣山（Jiang Shan，地名）金盃滿酌時如何，就回答說山僧我向來遵守天戒。' 金峰禪師因為僧人問：'這個身體沒有知覺，如同木頭、泥土、瓦片、石頭一樣，這是什麼意思？'禪師走下禪床，扭僧人的耳朵。僧人因為疼痛而叫出聲來。禪師說：'今天才抓到一個無知的人。'僧人行禮后離開。禪師叫住他：'阇黎（She Li，梵語，意為弟子），如果到了堂中，不要提起這件事。'僧人問：'為什麼？'禪師說：'會有人笑金峰禪師婆婆媽媽的。' 南山寶說：'殺人的刀和救人的劍，金峰禪師運用得非常巧妙。只可惜這個僧人貪看天上的月亮，失去了手中的船槳。當時如果是個真正的漢子，等他要走下禪床，就朝他啐一口。保證金峰禪師的伎倆施展不出來。' 小船劃破清晨的江上雲霧，高歌一曲遠遠地送別友人，驚醒了灘頭

【English Translation】 English version: 'Only then did I realize the truth of life, like waking up from a dream of Nanke.' (Fang'an Xian) 'Completely picking up this good demeanor, even a flash of lightning is already too late. Do not fall into the nest of Jin Feng (Jin Feng, place name, also refers to Zen Master Jin Feng), you must fight for it with your bare hands.' (Shi Xi Yue) Zen Master Jin Feng, because a monk came to inquire, grabbed him and said, 'I have a story to tell you, but don't tell anyone.' The monk made a listening gesture, and the Zen master slapped him. The monk said, 'Why did you hit me?' The Zen master said, 'I want this saying to spread.' Ming Zhaoqian said, 'What a pity, Zen Master Jin Feng's good story was ruined by this monk. If you want this saying to spread, Jin Feng must bear this slap himself.' Zhao Jueqin said, 'Six ears should not conspire.' Lion's Roar Zhen said, 'What an immeasurable fellow, completely turning around in words and silence. If he were a real man, he should cover his ears and walk away when Zen Master Jin Feng said that. Not only would Zen Master Jin Feng have no way to slap him, but it would also make the old guy doubt for thirty years.' Zen Master Jin Feng, because a monk asked, 'What about when the golden cup is full?' The Zen master said, 'Jin Feng cannot handle being drunk.' Zhao Jueqin said, 'Following his words to understand the purpose, understanding the universal response of the machine, Zen Master Jin Feng did indeed do it. But upon careful inspection, there are also great loopholes. If someone asks what it is like when the golden cup of Jiang Shan (Jiang Shan, place name) is full, answer that this mountain monk has always observed the heavenly precepts.' Zen Master Jin Feng, because a monk asked, 'This body is without knowledge, like wood, earth, tiles, and stones, what does this mean?' The Zen master stepped down from the Zen bed and twisted the monk's ear. The monk cried out in pain. The Zen master said, 'Today I caught an ignorant person.' The monk bowed and left. The Zen master stopped him: 'She Li (She Li, Sanskrit, meaning disciple), if you go to the hall, don't mention this matter.' The monk asked, 'Why?' The Zen master said, 'Some people will laugh at Zen Master Jin Feng for being a busybody.' Nan Shan Bao said, 'The knife that kills and the sword that saves, Zen Master Jin Feng uses them very skillfully. It's a pity that this monk is greedy to watch the moon in the sky and lost the oar in his hand. If he were a real man at that time, he would spit at him when he was about to step down from the Zen bed. I guarantee that Zen Master Jin Feng's tricks would not work.' A small boat cuts through the morning mist on the river, singing a high-pitched song to send off a friend far away, startling the beachhead

野鴨子。海天飛去不成群。(西巖惠)

是身土木無知漢。忍痛聲中一皺眉。好是南山射石虎。縱饒沒羽亦徒為。(石溪月)

清機歷掌中。成始又成終。韻出雲霄外。還他岳頂松。(思懶融)

魯酒莼魚次第排。清晨門外候君來。及乎日落音猶杳。祇得含羞掩面回。(紫琈岠)

金峰上堂。我若舉來。又恐遭人唇吻。如不舉來。又恐遭人怪笑。于其中間如何即是。有僧才出。師便歸方丈。至晚有僧請益曰。和尚今日垂語。有僧問。為甚麼不答話。師曰大似失錢遭罪。

萬安嚴云。良駒不待搖鞭。俊鶻豈打臥兔。金峰抑不得已。如隔窗弄馬騎相似。者僧眼孔才定動。早已被他收拾場戶了。所以佛法付英靈漢。為甚金峰卻道失錢遭罪。還知么。賣金不遇買金人。撒向閻浮如糞土。卓拄杖。

金峰一日見僧來便起身。僧便出去。師曰恰共昨日那師僧見解不別。僧遂回曰昨日僧道什麼。師曰恰與么問。曰知道金峰有眼。師曰金峰且置。你今何處吃飯。曰道著即不中。師曰與么則無來處也。曰金峰心堪作什麼。師曰金峰問僧不曾弱它。就中阇黎無話會處。曰豈是分外。師曰小慈仿大慈。

昭覺勤云。鉤頭香餌放去收來。衝浪錦鱗搖頭振鬣。雖是金峰不曾弱他。奈者僧承機自弱。還

會么。小慈仿大慈。

金峰見駢道者來。擎起經作攬衣勢。以目視之。駢提坐具以目視師。師曰一切人道你會禪。曰和尚作么生。師曰草賊大敗。

龍起滄海。虎出林端。直下來也。急著眼看。(石溪月)

金峰上堂。老僧二十年前有老婆心。二十年後無老婆心。僧問如何是二十年前有老婆心。師曰。問凡答凡。問聖答聖。曰如何是二十年後無老婆心。師曰。問凡不答凡。問聖不答聖。

天童杰云。烏巨當時若見。但冷笑兩聲。者老漢若瞥地。自然不墮聖凡窠臼。　報恩琇云。金峰可謂得向上鉗錘。不落時人窠窟。然檢點將來。也是自倒自起。　壽昌浩云。金峰老漢縝密處水泄不通。疏頑時隨邪逐惡。者僧貪他香餌。未免墮在聖凡窠窟里。百劫千生出身無路。興國今日平高就下。買帽相頭。莫謂山僧為你說老婆禪好。喝一喝。　石鼓滋云。金峰雖具移腔別調底手段。尚無指玼奪璧底機謀。終不免打作兩橛。老僧者里則不然。二十年前有老婆心。飢餐渴飲。二十年後無老婆心。渴飲飢餐。

金峰因僧問四海晏清時如何。師曰猶是階下漢。

四海煙塵已晏然。當軒皓月照人寒。大功不賜將軍賞。寶馬金槍頓懶看。(丹霞淳)

化外來賓事可安。將軍不重寶花冠。功成身退全無

力。回首塵中毛骨寒。(伴我侶)

金峰問僧甚處來。曰東國來。師曰作么生過得金峰關。曰公驗分明。師曰試呈似金峰看。僧展兩手。師曰金峰關從來無人過得。曰和尚過得么。師曰波斯吃胡椒。

仰山欽云。過關須是透關眼。守關須是把關人。金峰不覺瞌睡。致被者僧衝突。雖然。蕩蕩一條官驛路。晨昏曾不禁人行。

金峰于僧堂吃餅次。自拈一枚餅從上版頭轉一匝。大眾見一時合掌。師曰縱饒你十分起手。也祇得一半至。晚有僧請益曰。今日行餅祇得一半。請和尚全道。師作拈餅勢。復曰會么。曰不會。師曰金峰也祇得一半。

金峰糊餅祇許一半。若要完全后五日看。(方庵顯)

金峰因僧辭。師問何處去。曰不敢妄通訊息。師曰若到諸方切忌道著金峰為人處。曰已領尊旨。師曰忽有人問你作么生。僧提起袈裟角。師曰捷弱於阇黎。

巨音選云。大小金峰不妨為人徹困。檢點將來。卻被者僧惑亂。山僧者里事無一向。九十日已來與諸人行共行坐共坐。如今事不獲已。放一線道。擬共諸人說一上佛法。爭奈不是時節。雖然如是。且道山僧還有為人處么。

撫州曹山慧霞禪師(曹山寂嗣)

僧問佛未出世時如何。師曰曹山不如。曰出世后如何。師曰不如曹山。

五祖演云。若以世諦觀之。曹山合吃二十棒。若以祖道觀之。白雲合吃二十棒。雖然如是。棒頭有眼。兩人中一人全肯。一人全不。肯若檢點得出。許你具半隻眼。　天童覺云。佛與曹山主賓互換。出世不出世。各具一隻眼。未有常行而不住。未有常住而不行。還會么。幽洞豈拘關鎖意。縱橫不涉兩頭機。　報恩秀云。曹山不如。自𢹂瓶去沽村酒。不如曹山。卻著衫來作主人。天童拈處不礙。裂開萬松著語。何妨捏聚。佛與曹山主賓和合。出世不出世。雙眼圓明。終日在途中不離家舍。終日在家舍不離途中。還會么。云生洞口還歸洞。密密金刀剪不開。　天寧琦云。大小曹山口甜心苦。若有問壽山。佛未出世時如何。好。出世后如何。好。與他二個好。且聽一生參。　壽昌浩云。正偏妙葉還他本分宗師。就里明機須是當場有準。若有問山僧。佛未出世時如何。水足草足。出世后如何。牽犁拽耙。何故。雲散家家月。春來處處花。　法林音云。轉功就位。轉位就功。裂開捏聚。正偏圓融。曹山天童報恩三大老各有長處。法林更資一路。佛未出世時如何。勘破了也。出世后如何。勘破了也。雖然。莫將閑學解。埋沒師祖機。

日隱青山瑞氣高。梧藏丹鳳覷無聊。無端石馬潭中過。驚起泥龍翻海潮。(投子青)

五祖演云。若以世諦觀之。曹山合吃二十棒。若以祖道觀之。白雲合吃二十棒。雖然如是。棒頭有眼。兩人中一人全肯。一人全不。肯若檢點得出。許你具半隻眼。　天童覺云。佛與曹山主賓互換。出世不出世。各具一隻眼。未有常行而不住。未有常住而不行。還會么。幽洞豈拘關鎖意。縱橫不涉兩頭機。　報恩秀云。曹山不如。自𢹂瓶去沽村酒。不如曹山。卻著衫來作主人。天童拈處不礙。裂開萬松著語。何妨捏聚。佛與曹山主賓和合。出世不出世。雙眼圓明。終日在途中不離家舍。終日在家舍不離途中。還會么。云生洞口還歸洞。密密金刀剪不開。　天寧琦云。大小曹山口甜心苦。若有問壽山。佛未出世時如何。好。出世后如何。好。與他二個好。且聽一生參。　壽昌浩云。正偏妙葉還他本分宗師。就里明機須是當場有準。若有問山僧。佛未出世時如何。水足草足。出世后如何。牽犁拽耙。何故。雲散家家月。春來處處花。　法林音云。轉功就位。轉位就功。裂開捏聚。正偏圓融。曹山天童報恩三大老各有長處。法林更資一路。佛未出世時如何。勘破了也。出世后如何。勘破了也。雖然。莫將閑學解。埋沒師祖機。

日隱青山瑞氣高。梧藏丹鳳覷無聊。無端石馬潭中過。驚起泥龍翻海潮。(投子青)

古木靈巢鶴夢迷。崑崙白象倒騎歸。魚鱗水漲舟橫岸。羊角風生花落蹊。(湛堂深)

曹山不如。花根本艷。不如曹山。虎體元斑。江南地暖。塞北春寒。一把柳絲收不得。和煙搭在玉欄桿。(石庵玿)

曹山不如。是馬非驢。不如曹山。虎不食斑。龍吟霧起。虎嘯風寒。達觀之士兮一見便見。中下之機兮千山萬山。瘥病不假驢䭾藥。延齡何用九還丹。(辛庵儔)

清標隱隱紫微寒。仰望令人神欲刪。無奈彩雲更飄緲。夜深空倚玉欄桿。(位中符)

萬斛煙雲受用奇。雙眉日向額堂垂。因思途路波吒者。爭似深山種紫芝。(直指南)

銀盆盛雪色難別。蘆藏鷺鷥類莫窺。對對玉雞啼午夜。共覘紫氣鎖彤墀。(如侖正)

針劄不入。斧斫不開。身是箭垛。口是禍胎。顛酒曹山醉未醒。朝游南嶽暮天臺。(巨音選)

曹山因僧侍立。師曰道者可煞熱。曰是。師曰祇如熱向甚處迴避。曰向鑊湯爐炭里迴避。師曰祇如鑊湯爐炭又作么生迴避。曰眾苦不能到。

昭覺勤云。回機轉位。宛爾通方。直下似臘月蓮花。雖然如是。斬釘截鐵更饒一路。或有問山僧。恁么熱向甚處迴避。祇向他道。鑊湯爐炭里迴避。鑊湯爐炭里如何𢌞避。向道熱殺也。且道還有為人處也無。　

資福侶云。親切提持。圓融自在。還他曹山。然檢點將來。尚存意路。者里則不然。有問鑊湯爐炭里作么生𢌞避。向他道知汝信不及。　洞山度云。祇如鑊湯爐炭里苦不可言。因甚道眾苦不能到。還知古人落處也無。若知。寒則普天普地寒。熱則普天普地熱。者里會得。更須知有向上一竅。其或未然。祇知事逐眼前過。不覺老從頭上來。

崑崙片玉火中潤。碧落孤蟾水底圓。一念翛然無異色。任從滄海變桑田。(丹霞淳)

眾苦不能到。特地好乾坤。風光都買盡。不費錢一文。(枯禪鏡)

賀家湖上天華寺。一一軒窗面水開。不是閉門防俗客。愛閑能有幾人來。(天目禮)

瞎卻頂門三隻眼。鑊湯爐炭里優遊。若言眾苦不能到。端的何曾有地頭。(少室睦)

萬仞洪巖勢逼天。崚嶒怪石鎖雲煙。不知誰是忘機者。撒手無依得自然。(直指南)

曹山因僧問四山相逼時如何。師曰曹山在里許。曰還求出也無。師曰在里許即求出。

瀛山訚云。潦倒曹山被者僧拶得立地尿出。　白巖符云。與么答話。大似自語相違。我若作曹山。待道還求出也無。不求出。為什麼不求出。卻向道是他受用慣常。

撫州荷玉山玄悟光慧禪師(曹山寂嗣)

僧問如何是西來的的意。師

曰不禮拜更待何時。

虛堂寂寂夜深寒。𢹂得瑤琴月下彈。不是知音徒側耳。悲風流水豈相干。(丹霞淳)

衡州常寧縣育王山弘通禪師(曹山寂嗣)

僧問如何是和尚家風。師曰渾身不值五文錢。曰太恁貧寒生。師曰古代如是。曰如何施設。師曰隨家豐儉。

祖代家風沒一文。清貧中更是清貧。著衣吃飯隨豐儉。物物頭頭用最親。(丹霞淳)

蜀州西禪禪師(曹山寂嗣)

僧問如何是非思量處。師曰誰見虛空夜點頭。

一點靈明六不收。昭然何用更凝眸。箇中消息人難委。獨有虛空暗點頭。(丹霞淳)

宗鑒法林卷六十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十七

集云堂　編

大鑒下七世

隨州護國院守澄凈果禪師(疏山仁嗣)

因演化大師在湖南報慈。值慈升堂。化出問如何是真如佛性。慈曰誰無。化不契。遂請益師。師曰誰有。化于言下契悟。

誰無誰有句中玄。擊碎重關道宛然。若是子期聽品弄。肯將松韻作秋蟬。(大洪遂)

朝三暮四一何少。暮四朝三何太多。多少未能知數量。有無從此見誵訛。不誵訛。唵蘇嚧悉哩薩婆訶。(佛性泰)

誰無誰有全機道。

曰不禮拜更待何時。

虛堂寂寂夜深寒。𢹂得瑤琴月下彈。不是知音徒側耳。悲風流水豈相干。(丹霞淳)

衡州常寧縣育王山弘通禪師(曹山寂嗣)

僧問如何是和尚家風。師曰渾身不值五文錢。曰太恁貧寒生。師曰古代如是。曰如何施設。師曰隨家豐儉。

祖代家風沒一文。清貧中更是清貧。著衣吃飯隨豐儉。物物頭頭用最親。(丹霞淳)

蜀州西禪禪師(曹山寂嗣)

僧問如何是非思量處。師曰誰見虛空夜點頭。

一點靈明六不收。昭然何用更凝眸。箇中消息人難委。獨有虛空暗點頭。(丹霞淳)

宗鑒法林卷六十六 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十七

集云堂　編

大鑒下七世

隨州護國院守澄凈果禪師(疏山仁嗣)

因演化大師在湖南報慈。值慈升堂。化出問如何是真如佛性。慈曰誰無。化不契。遂請益師。師曰誰有。化于言下契悟。

誰無誰有句中玄。擊碎重關道宛然。若是子期聽品弄。肯將松韻作秋蟬。(大洪遂)

朝三暮四一何少。暮四朝三何太多。多少未能知數量。有無從此見誵訛。不誵訛。唵蘇嚧悉哩薩婆訶。(佛性泰)

誰無誰有全機道。

言下翻身不即留。直饒未覺已先行。錯認簸箕作熨斗。阿呵呵。若人便解倒騎驢。一生不著隨人後。(秀巖瑞)

護國因僧問如何是本來心。師曰犀因玩月紋生角。像被雷轟花入牙。

三腳靈龜荒徑走。一枝瑞草亂峰垂。崑崙含玉山光潤。涼兔懷胎月未知。(丹霞淳)

護國因僧問如何是梵音相。師曰。河北驢鳴。河南犬吠。

目連求佛梵音相。運盡神通不見邊。誰悟驢鳴並犬吠。圓音落落示人天。(大洪遂)

護國因僧問如何是本來父母。師曰頭不白者。曰將何奉獻。師曰。慇勤無米飯。堂前不問親。

出門遍界無知己。入戶盈眸不見親。虛堂寒夜何所有。碧天明月頗為鄰。(丹霞淳)

寂寂重闈不露顏。春秋無涉發無斑。慇勤祇用云蒸飯。石女盛來不受餐。(思懶融)

護國因僧問鶴立枯松時如何。師曰地下底一場懡㦬。曰會昌沙汰時護法善神向什麼處去。師曰山門前兩個漢一場懡㦬。曰滴水滴凍時如何。師曰日出后一場㦬懡。

博山來云。護國三懡㦬。囫圇無縫罅。便是具鐵眼銅睛底漢子也分剖不下。惟同道者方知。誰是同道者。直饒你知道得。總是一場懡㦬。

鶴立孤松類莫齊。豈同鵝鴨狎群雞。遼陽化去無軌跡。靈木迢然鳳不棲。(大洪遂

三)

古寺門前護法神。會昌沙汰鼻頭辛。時來天地皆同力。究竟還他有道君。

冰生滴水事清高。日出東方便不牢。溪澗豈能留得住。終歸大海作波濤。

壯志棱棱𩯭未秋。男兒不患不封侯。反思清白傳家客。洗耳溪頭不飲牛。(天童覺)

陶令棄官日。仰眠草屋中。誰將五斗米。擬換北窗風。(鐵容玄)

瑞州黃檗山慧禪師(疏山仁嗣)

問疏山剎那便去時如何。山曰。畗塞虛空。汝作么生去。師曰。畗塞虛空。不如不去。山便休去。

畗塞虛空。不如不去。前後際斷。今亦無住。倒騎佛殿出山門。卻把山門掛露柱。(懶庵需)

襄州萬銅山廣德義禪師(青林虔嗣)

僧問如何是透法身句。師曰。無力登山水。茅戶絕知音。

體妙探玄盡涉程。爭如野老異中行。功忘日用平懷穩。免事君王寵辱驚。(丹霞淳)

不愛長安歌酒樓。惟從野舍樂優遊。風清月白閑終日。無事癡癡鹿是儔。(浹水洽)

懶與乾坤擔此憂。不如隨分上瀛洲。清風明月人三個。芳草斜陽土一丘。夢短夢長都是夢。愁來愁去總成愁。無窮心事憑誰訴。滿目黃花別見秋。(鐵容玄)

襄州石門寺獻蘊禪師(青林虔嗣)

僧問如何是和尚家風。師曰。物外

獨騎千里象。萬年松下擊金鐘。

夜明簾外月朦朧。騎象翻身擊寶鐘。洪韻上騰三界外。聾夫何事睡猶濃。(丹霞淳)

潭州報慈藏嶼匡化禪師(龍牙遁嗣)

僧問。情生智隔想變體殊。祇如情未生時如何。師曰隔。曰情未生時隔個什麼。師曰者梢郎子未遇人在。

瑯玡覺云。報慈不妨入泥入水。若據衲僧門下。遠之遠矣。　黃龍新云。也是小慈仿大慈。者僧還同受屈梢郎子未遇人在。今時往往作是非會。不作是非會如何理論。良久云。天上有星皆拱北。人間無水不朝東。　開福寧云。報慈一隔佛祖命脈。放去收來凡聖罔測。　東禪觀云。報慈始初大開東閣。末梢祇以粗茶備禮。　理安問云。報慈可謂冰凌上行。劍刃上走。怎怪者僧對面千里。

無情猶隔若為通。絲髮之間路萬重。可惜兩頭空走者。不能直下見其宗。(白雲端)

隔。青天無雲轟霹靂。叢林衲子如稻麻。不知幾個仙陀客。(大中隆)

江南船。海南舶。把柁張帆知節拍。隨波逐浪幾時休。撒手到家頭已白。(大洪遂)

隔。穿耳梵僧眼睛黑。東院西邊是趙州。觀音院裡安彌勒。(石庵玿)

嫦娥月里巧吹笙。響徹清霄駭見聞。玉戶推開偶失足。全身墮在萬重云。(瞎庵見)

桃花紅焰

獨騎千里象。萬年松下擊金鐘。

夜明簾外月朦朧。騎象翻身擊寶鐘。洪韻上騰三界外。聾夫何事睡猶濃。(丹霞淳)

潭州報慈藏嶼匡化禪師(龍牙遁嗣)

僧問。情生智隔想變體殊。祇如情未生時如何。師曰隔。曰情未生時隔個什麼。師曰者梢郎子未遇人在。

瑯玡覺云。報慈不妨入泥入水。若據衲僧門下。遠之遠矣。　黃龍新云。也是小慈仿大慈。者僧還同受屈梢郎子未遇人在。今時往往作是非會。不作是非會如何理論。良久云。天上有星皆拱北。人間無水不朝東。　開福寧云。報慈一隔佛祖命脈。放去收來凡聖罔測。　東禪觀云。報慈始初大開東閣。末梢祇以粗茶備禮。　理安問云。報慈可謂冰凌上行。劍刃上走。怎怪者僧對面千里。

無情猶隔若為通。絲髮之間路萬重。可惜兩頭空走者。不能直下見其宗。(白雲端)

隔。青天無雲轟霹靂。叢林衲子如稻麻。不知幾個仙陀客。(大中隆)

江南船。海南舶。把柁張帆知節拍。隨波逐浪幾時休。撒手到家頭已白。(大洪遂)

隔。穿耳梵僧眼睛黑。東院西邊是趙州。觀音院裡安彌勒。(石庵玿)

嫦娥月里巧吹笙。響徹清霄駭見聞。玉戶推開偶失足。全身墮在萬重云。(瞎庵見)

桃花紅焰

爍雙睛。畫閣風高月作燈。睡起但看山色好。豈知春意在嶙峋。(現庵樸)

二八佳人陌上游。逢人狹路避無由。便把紅羅扇遮面。嬌羞無奈轉風流。(曉庵昱)

隔。打不如嚇。人命是虛。錢財是實。(漢關喻)

報慈贊龍牙真曰。日出連山。月圓當戶。不是無身。不欲全露。龍牙一日帳中坐。僧問。不是無身。不欲全露。請師全露。牙撥開帳子曰還見么。曰不見。牙曰不將眼來。師后聞乃曰。龍牙老漢祇道得一半。

雲門偃令僧舉。我不妨與你道。僧舉了。門云我不妨與你道。　法眼益別云。飽叢林。　東禪觀云。適來報慈龍牙把手從者里過。拶破上座耳門。因什麼不知。

襄州含珠山審哲禪師(龍牙遁嗣)

問僧。張王李趙不是汝本來姓。汝本來姓個甚麼。曰與和尚同姓。師曰同姓即且從。汝本來姓個甚麼。曰待漢水逆流卻向和尚道。師曰即今為甚麼不道。曰漢水逆流也未。師休去。

薪傳瀾云。含珠休去。心裡猶自不甘。者僧是則澤廣藏山理能伏豹。其如本來姓。實不曾道著。且道伊本來畢竟姓個甚麼。隨喝云。蘇州無。常州有。

潭州谷山有緣禪師(大光誨嗣)

僧問如何是祖師西來意。師曰夜半烏兒頭戴雪。天明啞子抱頭歸。

瑞靄祥煙

鎖玉樓。妙年王子恣優遊。琉璃殿上騎金馬。明月堂前輥繡毬。(丹霞淳)

岣嶁峰高勢逼天。云深終不露其巔。殘碑古篆難尋處。忽見松梢桂轂圓。(入凡超)

京兆白雲善藏禪師(大光誨嗣)

僧問如何是和尚深深處。師曰矮子渡深溪。

白頭童子智尤長。半夜三更渡渺茫。任運往來無間斷。不消船艇與浮囊。(丹霞淳)

吉州禾山澄源無殷禪師(九峰虔嗣)

因江南李主召入宮問和尚何處來。師曰禾山來。曰山在什麼處。師曰。人來朝鳳闕。山嶽不曾移。

瀛山訚云。當時李主若道與么則和尚遣侍者來耶。又作么生。請代禾山對一語看。咄。速道速道。

禾山因僧問。習學謂之聞。絕學謂之鄰。過此二者謂之真過。如何是真過。師曰禾山解打鼓。曰如何是真諦。師曰禾山解打鼓。曰。即心即佛即不問。如何是非心非佛。師曰禾山解打鼓。曰如何是向上事。師曰禾山解打鼓。

東禪岳雲。禾山以無量義百千法門若揭日月而行。浮雲豈能掩蔽。東禪不打者破鼓。臨機變豹見兔放鷹。且要諸人各各相委。如何是真過。實語。如何是真諦。如語。如何是非心非佛。不誑語。如何是向上事。不異語。此四轉語如鐵蒺藜。吞得過是好手。其或未然。言多去道轉遠。

豐山嚴云。禾山老漢被者僧一拶。直得註腳太過。

一拽石。二般土。發機須是千鈞弩。像骨老師曾輥毬。爭似禾山解打鼓。報君知。莫莽鹵。甜者甜兮苦者苦。(翠峰顯)

布毛拈起費多言。爭似禾山一句傳。打鼓一聲喧宇宙。冰寒千丈忽生蓮。(投子青)

草履為冠松作釵。一般瀟灑眼頭乖。清音祇在風檐下。終日無人不下階。(虛堂愚)

崑崙為竿兮長江絲。泰山為餌兮釣鯨鯢。咄。怪底桃花風雨急。魚龍總為浪頭迷。(紫柏可)

夫戍蕭關妾在吳。西風吹妾妾憂夫。一行書信千行淚。寒到君邊衣到無。(嵩乳密)

洪州鳳棲山同安院常察禪師(九峰虔嗣)

因聞鵲聲謂眾曰。喜鵲鳴寒檜。心印是渠傳。僧出曰何必。師曰眾中有人在。曰同安門下道絕人荒。師曰胡人飲乳反怪良醫。曰休休。師曰。老鶴入枯池。不見魚軌跡。

天童杰云。動弦別曲。有唱有酬。其唱愈高。其和愈峻。其間鄭衛之聲雖則雜然。五音六律拍拍是令。

同安問僧。眼界無光如何得見。曰北斗東轉南斗西移。師曰夫子入太廟。曰與么則同安門下道絕人荒去也。師曰橫抱嬰孩擬彰皇簡。

新羅渤海。南嶽天臺。纖塵不礙。豈涉去來。回頭斂念。解脫門開。反憶善財尋勝友

豐山嚴云。禾山老漢被者僧一拶。直得註腳太過。

一拽石。二般土。發機須是千鈞弩。像骨老師曾輥毬。爭似禾山解打鼓。報君知。莫莽鹵。甜者甜兮苦者苦。(翠峰顯)

布毛拈起費多言。爭似禾山一句傳。打鼓一聲喧宇宙。冰寒千丈忽生蓮。(投子青)

草履為冠松作釵。一般瀟灑眼頭乖。清音祇在風檐下。終日無人不下階。(虛堂愚)

崑崙為竿兮長江絲。泰山為餌兮釣鯨鯢。咄。怪底桃花風雨急。魚龍總為浪頭迷。(紫柏可)

夫戍蕭關妾在吳。西風吹妾妾憂夫。一行書信千行淚。寒到君邊衣到無。(嵩乳密)

洪州鳳棲山同安院常察禪師(九峰虔嗣)

因聞鵲聲謂眾曰。喜鵲鳴寒檜。心印是渠傳。僧出曰何必。師曰眾中有人在。曰同安門下道絕人荒。師曰胡人飲乳反怪良醫。曰休休。師曰。老鶴入枯池。不見魚軌跡。

天童杰云。動弦別曲。有唱有酬。其唱愈高。其和愈峻。其間鄭衛之聲雖則雜然。五音六律拍拍是令。

同安問僧。眼界無光如何得見。曰北斗東轉南斗西移。師曰夫子入太廟。曰與么則同安門下道絕人荒去也。師曰橫抱嬰孩擬彰皇簡。

新羅渤海。南嶽天臺。纖塵不礙。豈涉去來。回頭斂念。解脫門開。反憶善財尋勝友

。百城遊遍不知回。(承天宗)

同安因僧新到繞禪床三匝振錫一下曰。凡聖不到處請師道。師鳴指三下。僧曰同安今日嚇得忘前失后。師曰阇黎發足何處。僧珍重便出。師曰五湖衲子一錫禪人。未到同安不妨疑著。僧回首曰近見不如遠聞。師曰。貪它一杯酒。失卻滿船魚。

昭覺勤云。全軍隊伍馬步相參。兩陣交鋒不妨奇特。怎奈二俱失利。　何山峋云。奮大用。發大機。明來暗合平坦𡽗𡾟。彼既殺活拄杖。我即綿裹秤錘。縱使諸方眼目難斷個是個非。畢竟如何。堪笑一枝無孔笛。主賓顛倒兩頭吹。

同安因僧問如何是鳳棲家風。師曰鳳棲無家風。曰既是鳳棲為甚麼卻無家風。師曰不迎賓不待客。曰恁么即四海蔘尋當爲何事。師曰盤饤自有旁人施。

三世如來一口吞。故山深靜月黃昏。光分頂后千門曉。坐看春回入燒痕。(自得暉)

閨中少婦意何微。靜把沉檀染繡衣。卻笑長安花酒客。醉郎扶取醉郎歸。(直指南)

同安因僧問遠趨丈室乞師一言。師曰孫臏門下徒話鉆龜。曰名不浪施。師曰喫茶去。僧便珍重。師曰。雖得一場榮。刖卻一雙足。

天童杰云。拳來拳應。踢來踢應。拳踢交參。孰負孰勝。搖頭擺尾過牢關。刖足之言誰肯信。雖然。有一處誵訛在。試檢點

看。　樵之玉云。彼既善為賓。此亦善為主。賓主互相得則固是。為甚又道雖得一場榮刖卻一雙足。

同安因僧問如何是天人師。師曰。頭上角未全。身上毛未出。曰如何是頭上角未全。師曰不擎戴。曰如何是身上毛未出。師曰寸絲不掛。

報恩倫云。同安轉劫外機。放風前箭。聖解凡情一齊穿卻。何止劈筈奪窩紅心中的。設使者僧手親眼便如八臂那吒。亦難摸索。又于不擎戴下云。已太崢嶸。于寸絲不掛下云。猶有赤骨律在。　壽昌經云。關津易過。險阱難行。謀士有先見之能。將元惟威勇之力。預知險處不踐。定獲勝地高登。不須血戰以成功善保軍民之塗炭。從教神機妙算。終是干弄一場。要知同安意么。突然掇出燎原燧。驚散巢居鬼窟精。

秘殿重幃曉尚寒。丹墀苔潤未排班。寶香鳳燭煙雲合。寂寂簾垂不露顏。(丹霞淳)

㲯毿破衲逐云飛。世上由來識者稀。任是僧繇描勿就。檐前石虎不知機。(伴我侶)

自來玉殿懶安眠。紫陌何心肯著鞭。遍八荒人無敢識。卻從他喚地行仙。(一初元)

上面灰頭不計秋。懶於人事得優遊。三皇不足稱尊貴。百辟從教抱杞憂。(古林如)

同安問僧近離甚處。曰江西。師曰江西法道何似此間。曰。賴是問某甲。若問著別人則

禍生。師曰老僧適來造次。曰。某甲不是嬰兒。徒用止啼黃葉。師曰。傷鱉恕龜殺活由我。

昭覺勤云。宗師家握佛祖鉗錘。理當即行。不留朕跡。者僧就上門上戶。更說甚麼傷鱉恕龜。劈脊便棒。何故。重賞之下必有勇夫。

同安因僧問學人未曉時機請師指示。師曰。參差松竹煙凝薄。重疊峰巒月上遲。僧擬進語。師曰劍甲未施賊身已露。曰何也。師曰。精陽不剪霜前竹。水墨徒夸海上龍。僧繞禪床一匝大笑而出。師曰。閉目食蝸牛。一場酸澀苦。

鐵機信云。同安當時若向他道。眼中撥盡黃金屑。枯木糝花色更鮮。不但與者僧解黏去縛。亦與後人作舟航在。

新羅國瑞巖禪師(石霜諸下谷山藏嗣)

因僧問如何是誕生王子。師曰深宮引不出。

貴異天然應有時。六宮春苑少相隨。星攢半夜天輪迥。燭曉東闈簾靜垂。(投子青)

新羅國聯珠泊巖禪師(谷山藏嗣)

僧問如何是禪。師曰古冢不為家。曰如何是道。師曰徒勞車馬跡。曰如何是教。師曰貝葉收不盡。

故國清平久有年。白頭猶自戀生緣。牧童卻解忘功業。懶放牛兒不把鞭。(古冢不為家　丹霞淳三)

曹溪古路綠苔生。車馬登臨已涉程。野老痿羸兼跛挈。手𢹂玉杖夜深行。(徒勞車馬跡

禍生。師曰老僧適來造次。曰。某甲不是嬰兒。徒用止啼黃葉。師曰。傷鱉恕龜殺活由我。

昭覺勤云。宗師家握佛祖鉗錘。理當即行。不留朕跡。者僧就上門上戶。更說甚麼傷鱉恕龜。劈脊便棒。何故。重賞之下必有勇夫。

同安因僧問學人未曉時機請師指示。師曰。參差松竹煙凝薄。重疊峰巒月上遲。僧擬進語。師曰劍甲未施賊身已露。曰何也。師曰。精陽不剪霜前竹。水墨徒夸海上龍。僧繞禪床一匝大笑而出。師曰。閉目食蝸牛。一場酸澀苦。

鐵機信云。同安當時若向他道。眼中撥盡黃金屑。枯木糝花色更鮮。不但與者僧解黏去縛。亦與後人作舟航在。

新羅國瑞巖禪師(石霜諸下谷山藏嗣)

因僧問如何是誕生王子。師曰深宮引不出。

貴異天然應有時。六宮春苑少相隨。星攢半夜天輪迥。燭曉東闈簾靜垂。(投子青)

新羅國聯珠泊巖禪師(谷山藏嗣)

僧問如何是禪。師曰古冢不為家。曰如何是道。師曰徒勞車馬跡。曰如何是教。師曰貝葉收不盡。

故國清平久有年。白頭猶自戀生緣。牧童卻解忘功業。懶放牛兒不把鞭。(古冢不為家　丹霞淳三)

曹溪古路綠苔生。車馬登臨已涉程。野老痿羸兼跛挈。手𢹂玉杖夜深行。(徒勞車馬跡

)

四十九年成露布。五千余軸盡言詮。妙明一句威音外。折角泥牛雪裡眠。(貝葉收不盡)

貝葉收不盡。一句無私萬法印。千聖滿口不能宣。嶺梅漏泄春光信。(承天宗四)

古冢不為家。漁翁舉棹出蘆花。湛水無風江月迥。長空撒盡暮天霞。

不勞車馬跡。文王去後無訊息。月花影里釣魚磯。萬古清風長曆歷。

一鏃三關俱透脫。從前汗馬休拈掇。須知舊閣快龍舟。當年曾把錦標奪。

芳草斜陽古徑封。白雲谷口少人逢。春回一帶莓苔綠。扶起行人不見蹤。(徒勞車馬跡　伴我侶)

亂鴉啼處月朦朦。門掩朱扉三五重。到底此心關不住。為郎飛夢到盧龍。(千指印)

新羅國大嶺禪師(谷山藏嗣)

僧問如何是一切處清凈。師曰。截瓊枝寸寸是寶。析栴檀片片皆香。

乾坤儘是黃金國。萬有全彰凈妙身。玉女背風無巧拙。靈苗花秀不知春。(丹霞淳)

擊碎荷珠顆顆圓。更於何處論偏全。龍遊日下晶光動。萬斛金波一線穿。(伴我侶)

鳳翔府青峰傳楚禪師(洛浦安嗣)

因僧問佛魔未現向甚麼處應。師曰諸上座聽抵對。

盡說仙都越世塵。幾般晴雨但呼庚。及看花放清溪晚。也似人間綠水濵。(弁山祥)

京

【現代漢語翻譯】 現代漢語譯本

四十九年，我所說的教法如露水般短暫。（成露布：比喻佛陀說法四十九年，如露水般短暫易逝。）五千多卷經書，都只是用語言來詮釋真理。（五千余軸盡言詮：指大量的佛經都是對真理的語言描述。）真正玄妙的那一句，遠在威音王佛之前。（妙明一句威音外：指超越語言文字的，不可言說的真理，遠在威音王佛之前。）折斷了角的泥牛，在雪地裡安眠。（折角泥牛雪裡眠：比喻去除棱角，迴歸本真。）（貝葉收不盡：指佛經浩如煙海，難以盡收。）

貝葉經卷浩如煙海，難以盡收。一句無私的真理，是萬法的印證。（一句無私萬法印：指無私的真理是檢驗一切現象的標準。）千聖萬賢，也難以用語言完全表達。（千聖滿口不能宣：指真理的深奧，即使聖人也難以完全用語言表達。）嶺上的梅花，泄露了春天的資訊。（嶺梅漏泄春光信：比喻通過細微的跡象，可以感知真理的到來。）（承天宗四：可能指承天寺的第四代禪師。）

不把古墓當作自己的家。（古冢不為家：比喻不執著於過去，不留戀于安逸。）漁翁搖著船槳，從蘆葦花中劃出。（漁翁舉棹出蘆花：比喻禪者擺脫束縛，自由自在。）平靜的水面沒有一絲風，江中的月亮顯得格外明亮。（湛水無風江月迥：比喻心如止水，清澈明凈。）廣闊的天空，灑滿了傍晚的彩霞。（長空撒盡暮天霞：比喻放下一切，迴歸自然。）

不需要留下車馬的痕跡。（不勞車馬跡：比喻不追求外在的形式，注重內在的修行。）文王離去後，再也沒有他的訊息。（文王去後無訊息：比喻聖人離去，真理自在人心。）月光花影下的釣魚臺，（月花影里釣魚磯：指在自然美景中體悟禪意。）萬古長存的清風，永遠清晰地吹拂。（萬古清風長曆歷：比喻真理永恒不變。）

一箭射出，三關全部穿透。（一鏃三關俱透脫：比喻頓悟，瞬間突破所有障礙。）從前戰場上的功勞，現在都不要再提。（從前汗馬休拈掇：比喻放下過去的成就，不執著于功名。）要知道，舊閣里停放著快速的龍舟，（須知舊閣快龍舟：比喻內在的潛力。）當年曾經奪得錦標。（當年曾把錦標奪：比喻曾經取得的輝煌成就。）

芳草萋萋，夕陽西下，古老的小路被封閉。（芳草斜陽古徑封：比喻世俗的道路已經封閉，需要尋找新的出路。）白雲繚繞的山谷口，很少有人來。（白雲谷口少人逢：比喻修行之路人跡罕至，需要獨自前行。）春天又回來了，一片綠色的苔蘚，（春回一帶莓苔綠：比喻生機勃勃，希望重現。）扶起行人，卻不見他的蹤影。（扶起行人不見蹤：比喻幫助他人，不求回報。）（徒勞車馬跡 伴我侶：可能指修行之路孤獨，只有真理相伴。）

烏鴉啼叫的地方，月色朦朧。（亂鴉啼處月朦朦：比喻在混亂的世界中，真理難以顯現。）緊閉的硃紅色大門，重重疊疊。（門掩朱扉三五重：比喻重重障礙，阻礙人們接近真理。）但最終，這顆心是無法被禁錮的。（到底此心關不住：比喻追求真理的決心是無法阻擋的。）爲了你，我的靈魂飛向遙遠的盧龍。（為郎飛夢到盧龍：比喻爲了追求真理，不畏艱辛，勇往直前。）（千指印：可能指禪宗的一種修行方法。）

新羅國大嶺禪師（谷山藏嗣）（新羅國大嶺禪師(谷山藏嗣)：韓國新羅國的大嶺禪師，是谷山藏嗣的弟子。）

有僧人問：『如何才是一切處都清凈？』（僧問如何是一切處清凈：僧人問如何才能達到任何地方都是清凈的境界？）禪師回答說：『截斷瓊枝，寸寸都是寶；剖析栴檀，片片都散發著香味。』（師曰截瓊枝寸寸是寶析栴檀片片皆香：禪師說即使是截斷的瓊枝，每一寸都是寶貴的；即使是剖析的栴檀，每一片都是香的。比喻一切事物都具有其內在的價值和清凈的本質。）

整個宇宙都是黃金的國度，（乾坤儘是黃金國：比喻一切都是美好的。）萬物都彰顯著清凈微妙的法身。（萬有全彰凈妙身：比喻萬物都體現著佛的清凈法身。）玉女背對著風，無論巧拙，都是自然。（玉女背風無巧拙：比喻順其自然，無需刻意雕琢。）靈苗開花，展現秀麗，卻不知道什麼是春天。（靈苗花秀不知春：比喻不執著于外在的表象，而注重內在的本質。）（丹霞淳：可能指丹霞山的淳禪師。）

擊碎荷葉上的露珠，每一顆都是圓潤的。（擊碎荷珠顆顆圓：比喻即使是破碎的事物，也具有其圓滿的本質。）又在哪裡去討論偏頗和圓滿呢？（更於何處論偏全：比喻不應該執著於事物的區域性和整體。）龍在太陽下嬉戲，晶瑩的光芒閃動，（龍遊日下晶光動：比喻智慧的光芒。）萬斛金色的波濤，被一線貫穿。（萬斛金波一線穿：比喻用智慧貫穿一切。）（伴我侶：可能指真理與我相伴。）

鳳翔府青峰傳楚禪師（洛浦安嗣）（鳳翔府青峰傳楚禪師(洛浦安嗣)：鳳翔府青峰寺的傳楚禪師，是洛浦安的弟子。）

有僧人問：『佛和魔還沒有顯現的時候，應該在哪裡尋找？』（因僧問佛魔未現向甚麼處應：僧人問在佛和魔還沒有顯現的時候，應該如何應對？）禪師說：『各位聽我來回答。』（師曰諸上座聽抵對：禪師說各位請聽我的回答。）

都說仙境超越了世俗的塵埃，（盡說仙都越世塵：比喻仙境超越了世俗。）幾次晴朗幾次下雨，只是呼喚著庚。（幾般晴雨但呼庚：比喻世事變遷，無需執著。）等到看到花在清澈的溪邊綻放，（及看花放清溪晚：比喻在平凡的生活中發現美好。）也像人間綠水河畔一樣。（也似人間綠水濵：比喻仙境與人間並無本質區別。）（弁山祥：可能指弁山的祥禪師。）

京

【English Translation】 English version

For forty-nine years, my teachings were like dew, fleeting and transient. (成露布: metaphor for the Buddha's teachings for forty-nine years, as fleeting as dew.) Over five thousand scrolls of scriptures are merely verbal explanations of the truth. (五千余軸盡言詮: refers to the vast number of Buddhist scriptures that are linguistic descriptions of the truth.) The truly profound phrase is beyond even the Buddha Wei Yin Wang. (妙明一句威音外: refers to the unspeakable truth beyond language and words, before the Buddha Wei Yin Wang.) A clay ox with broken horns sleeps in the snow. (折角泥牛雪裡眠: metaphor for removing sharp edges and returning to one's true nature.) (貝葉收不盡: refers to the vastness of Buddhist scriptures, impossible to collect completely.)

The palm-leaf scriptures are vast and cannot be fully collected. A selfless truth is the seal of all dharmas. (一句無私萬法印: refers to the selfless truth as the standard for testing all phenomena.) Even a thousand sages cannot fully express it in words. (千聖滿口不能宣: refers to the profundity of the truth, which even sages cannot fully express in words.) The plum blossoms on the ridge reveal the message of spring. (嶺梅漏泄春光信: metaphor for perceiving the arrival of truth through subtle signs.) (承天宗四: possibly refers to the fourth-generation Chan master of Chengtian Temple.)

Not taking an ancient tomb as one's home. (古冢不為家: metaphor for not being attached to the past and not indulging in comfort.) A fisherman rows his boat out of the reed flowers. (漁翁舉棹出蘆花: metaphor for a Chan practitioner breaking free from constraints and being free and at ease.) The calm water has no wind, and the moon in the river appears particularly bright. (湛水無風江月迥: metaphor for a mind like still water, clear and pure.) The vast sky is filled with the evening glow. (長空撒盡暮天霞: metaphor for letting go of everything and returning to nature.)

No need to leave traces of carriages and horses. (不勞車馬跡: metaphor for not pursuing external forms, but focusing on inner cultivation.) After King Wen left, there is no more news of him. (文王去後無訊息: metaphor for the truth being in people's hearts after the sage leaves.) The fishing platform under the moonlight and flower shadows, (月花影里釣魚磯: refers to experiencing Chan meaning in natural beauty.) the eternal breeze blows clearly forever. (萬古清風長曆歷: metaphor for the eternal and unchanging truth.)

An arrow shot out, piercing through all three barriers. (一鏃三關俱透脫: metaphor for sudden enlightenment, breaking through all obstacles in an instant.) The merits of past battles should no longer be mentioned. (從前汗馬休拈掇: metaphor for letting go of past achievements and not being attached to fame.) Know that a fast dragon boat is kept in the old pavilion, (須知舊閣快龍舟: metaphor for inner potential.) and once won the championship in the past. (當年曾把錦標奪: metaphor for past glorious achievements.)

Fragrant grass is lush, the setting sun is in the west, and the ancient path is sealed. (芳草斜陽古徑封: metaphor for the worldly path being closed, and the need to find a new way out.) Few people come to the valley entrance surrounded by white clouds. (白雲谷口少人逢: metaphor for the path of cultivation being sparsely populated, requiring solitary progress.) Spring returns again, with a patch of green moss, (春回一帶莓苔綠: metaphor for vitality and the reappearance of hope.) helping up passersby, but their traces are not seen. (扶起行人不見蹤: metaphor for helping others without seeking reward.) (徒勞車馬跡 伴我侶: possibly refers to the loneliness of the path of cultivation, with only truth as a companion.)

Where the crows cry, the moonlight is hazy. (亂鴉啼處月朦朦: metaphor for the difficulty of truth appearing in a chaotic world.) The closed vermilion gate is layered upon layered. (門掩朱扉三五重: metaphor for layers of obstacles, hindering people from approaching the truth.) But in the end, this heart cannot be imprisoned. (到底此心關不住: metaphor for the determination to pursue the truth being unstoppable.) For you, my soul flies to distant Lulong. (為郎飛夢到盧龍: metaphor for not fearing hardship and moving forward bravely in pursuit of the truth.) (千指印: possibly refers to a Chan practice method.)

Great Master Daling of Silla (Goksan Heirs) (新羅國大嶺禪師(谷山藏嗣): Great Master Daling of Silla, Korea, was a disciple of Goksan Heirs.)

A monk asked: 'What is purity in all places?' (僧問如何是一切處清凈: The monk asked how to achieve a state where everywhere is pure?) The master replied: 'Cut off the jade branches, every inch is a treasure; dissect the sandalwood, every piece emits fragrance.' (師曰截瓊枝寸寸是寶析栴檀片片皆香: The master said that even the cut jade branches, every inch is precious; even the dissected sandalwood, every piece is fragrant. Metaphor for everything having its inherent value and pure essence.)

The entire universe is a golden country, (乾坤儘是黃金國: metaphor for everything being beautiful.) all things manifest the pure and subtle Dharmakaya. (萬有全彰凈妙身: metaphor for all things embodying the pure Dharmakaya of the Buddha.) The jade maiden turns her back to the wind, whether skillful or clumsy, it is natural. (玉女背風無巧拙: metaphor for following nature, without deliberate carving.) The spiritual seedlings bloom, showing beauty, but do not know what spring is. (靈苗花秀不知春: metaphor for not being attached to external appearances, but focusing on inner essence.) (丹霞淳: possibly refers to Chan Master Chun of Danxia Mountain.)

Smashing the dewdrops on the lotus leaves, every one is round. (擊碎荷珠顆顆圓: metaphor for even broken things having their complete essence.) Where else to discuss bias and completeness? (更於何處論偏全: metaphor for not being attached to the partial and the whole of things.) The dragon plays under the sun, and the crystal light flickers, (龍遊日下晶光動: metaphor for the light of wisdom.) ten thousand bushels of golden waves are pierced by a single thread. (萬斛金波一線穿: metaphor for penetrating everything with wisdom.) (伴我侶: possibly refers to truth accompanying me.)

Chan Master Chuan Chu of Qingfeng Temple in Fengxiang Prefecture (Heirs of Luopu An) (鳳翔府青峰傳楚禪師(洛浦安嗣): Chan Master Chuan Chu of Qingfeng Temple in Fengxiang Prefecture was a disciple of Luopu An.)

A monk asked: 'When the Buddha and the demon have not yet appeared, where should one look?' (因僧問佛魔未現向甚麼處應: The monk asked how to respond when the Buddha and the demon have not yet appeared?) The master said: 'Everyone, listen to my answer.' (師曰諸上座聽抵對: The master said, everyone, please listen to my answer.)

Everyone says that the fairyland transcends the dust of the world, (盡說仙都越世塵: metaphor for the fairyland transcending the world.) several times sunny and several times rainy, just calling out Geng. (幾般晴雨但呼庚: metaphor for the changes of the world, without attachment.) When you see the flowers blooming by the clear stream, (及看花放清溪晚: metaphor for discovering beauty in ordinary life.) it is also like the green water bank in the human world. (也似人間綠水濵: metaphor for there being no essential difference between the fairyland and the human world.) (弁山祥: possibly refers to Chan Master Xiang of Bian Mountain.)

Jing

兆府永安院善靜禪師(洛浦安嗣)

僧問牛頭未見四祖時如何。師曰異境靈枝睹者皆羨。曰見后如何。師曰。葉落已枝摧。風來不得韻。

寶杖親𢹂掛翠纓。徘徊常繞玉階行。轉身就父無標的。拈卻花冠不得名。(丹霞淳)

袁州木平山善道禪師(蟠龍文嗣)

初參洛浦。問一漚未發已前如何辨其水脈。浦曰。移舟諳水脈。舉棹別波瀾。師不契乃參蟠龍。亦如前問。龍曰移舟不別水。舉棹即迷源。師從此悟入。

云峰悅云。木平若於洛浦言下會去猶較些子。可惜許。向蟠龍死水裡淹殺。後有問如何是木平。對云不勞斤斧。果然祇在者里。諸禪德。大凡發言超方。也須甄別邪正識辨真偽。帶些子眼筋始得。雖然如是。也是賊過後張弓。　高峰妙云。若不是悅公。洎合被他瞞卻。然雖如是。且道蟠龍誵訛在什麼處。移舟不別水。舉棹即迷源。　報恩琇云。二大老恁般答話。且道還有優劣也無。若道無。為甚一能令人悟。一不能令人悟。若道有。優劣在什麼處。咄。到岸休爭筏。歸家罷問程。　古南門云。恁么答話雖則啐啄同時。若是一漚未發已前。敢保未在。今日有人恁么問。向他道晴湖平似鏡。不礙往來看。

金烏玉兔兩交馳。照破威音未兆時。若謂青霄別有路。木人依舊皺雙眉

【現代漢語翻譯】 現代漢語譯本： 兆府永安院善靜禪師(洛浦安嗣)

有僧人問：『牛頭慧融禪師未見四祖道信禪師時如何？』善靜禪師說：『奇異的景象和靈妙的樹枝，看到的人都羨慕。』僧人問：『見四祖之後又如何？』善靜禪師說：『樹葉凋落，樹枝也摧毀了，風來了也吹不出音韻。』

『寶貴的禪杖親自拿著，掛著翠綠的纓絡，徘徊著經常繞著玉石臺階行走。轉身想尋找父親卻無從尋找，想拿起花冠卻說不出名字。』(丹霞淳)

袁州木平山善道禪師(蟠龍文嗣)

善道禪師最初參訪洛浦禪師，問道：『一個水泡尚未產生之前，如何辨別水的脈絡？』洛浦禪師說：『移動船隻才能熟悉水的脈絡，舉起船槳才能分辨波瀾。』善道禪師沒有領悟，於是又參訪蟠龍禪師，也問了同樣的問題。蟠龍禪師說：『移動船隻也無法分辨水，舉起船槳就迷失了源頭。』善道禪師從此領悟。

云峰悅禪師說：『木平禪師如果能在洛浦禪師的言語下領會，還算好些。可惜啊，卻在蟠龍禪師的死水裡淹死了。』後來有人問：『如何是木平？』云峰悅禪師回答說：『不勞煩斧頭。』果然就在這裡。各位禪德，大凡發言超出常規，也必須甄別邪正，識別真偽，帶些眼力才行。雖然如此，也是賊走後才張弓。

高峰妙禪師說：『如果不是悅禪師，幾乎就被他瞞騙過去了。雖然如此，那麼蟠龍禪師的錯誤在哪裡呢？移動船隻也無法分辨水，舉起船槳就迷失了源頭。』

報恩琇禪師說：『兩位大德這樣回答，那麼還有優劣之分嗎？如果說沒有，為什麼一個能令人領悟，一個不能令人領悟？如果說有，優劣又在哪裡呢？咄！到了岸邊就不要爭論船筏，回到家就停止詢問路程。』

古南門禪師說：『這樣回答雖然啐啄同時，如果是一個水泡尚未產生之前，我敢保證還沒有說到點子上。今天有人這樣問，我就對他說：晴朗的湖面平得像鏡子一樣，不妨礙來來往往的觀看。』

『金烏（太陽）玉兔（月亮）互相交替執行，照破了威音王佛（過去佛）還未出現的時候。如果說在青霄（天空）之外還有別的路，木頭人依舊會皺著雙眉。』

【English Translation】 English version: Zen Master Shanjing of Yong'an Monastery in Zhao Prefecture (Ansi of Luopu)

A monk asked: 'What was it like for Niu-t'ou Hui-jung (Ox-Head, a Zen patriarch) before he met the Fourth Patriarch Tao-hsin?' The Master said: 'Extraordinary scenes and spiritual branches, all who see them admire.' The monk asked: 'What was it like after he met him?' The Master said: 'Leaves have fallen, branches are broken, the wind comes but cannot create a melody.'

'The precious staff is held personally, adorned with green tassels, wandering and often circling the jade steps. Turning to seek the father, there is no mark to find; wanting to pick up the flower crown, one cannot name it.' (Danxia Chun)

Zen Master Shandao of Muping Mountain in Yuan Prefecture (Wen of Panlong)

Shandao initially visited Luopu and asked: 'Before a single bubble arises, how does one discern the water's veins?' Luopu said: 'Moving the boat, one becomes familiar with the water's veins; raising the oar, one distinguishes the waves.' Shandao did not understand, so he visited Panlong and asked the same question. Panlong said: 'Moving the boat, one does not distinguish the water; raising the oar, one loses the source.' From this, Shandao attained enlightenment.

Zen Master Yunfeng Yue said: 'If Zen Master Muping had understood under Luopu's words, it would have been better. Alas, he was drowned in Panlong's stagnant water.' Later, someone asked: 'What is Muping?' Zen Master Yunfeng Yue replied: 'No need for axes.' Indeed, it is right here. All you Zen practitioners, generally speaking, when your words exceed the norm, you must also discern right from wrong, recognize truth from falsehood, and have some insight. Even so, it is still drawing the bow after the thief has gone.

Zen Master Gaofeng Miao said: 'If it weren't for Yue, he would have been deceived. Even so, where does Panlong's error lie? Moving the boat, one does not distinguish the water; raising the oar, one loses the source.'

Zen Master Bao'en Xiu said: 'These two great elders answering in this way, is there any superiority or inferiority? If you say no, why does one lead to enlightenment and the other does not? If you say yes, where does the superiority or inferiority lie? Bah! Upon reaching the shore, stop arguing about the raft; upon returning home, stop asking about the journey.'

Zen Master Gu Nanmen said: 'Although such answers are like the chick and hen pecking at the shell simultaneously, if it is before a single bubble arises, I dare say it has not hit the mark. If someone asks me that today, I would say to him: The clear lake is as flat as a mirror, not hindering coming and going.'

'The golden crow (sun) and jade rabbit (moon) alternate in their course, illuminating the time before even the slightest sign of the majestic sound (referring to Dipamkara Buddha, a past Buddha). If you say there is another path beyond the blue sky, the wooden man will still knit his brows.'

。(丹霞淳)

移舟曾不別澄源。舉棹波生豈更堪。要會一漚初未發。木人半夜好同參。(本覺一)

滔滔一脈混常流。才觸波瀾卒未休。岸闊風清澄皓月。漁翁撥棹宿汀洲。(瞞庵成)

葉卷西風樹樹寒。亂蛩吟砌夢初殘。情懷自是不堪聽。又把琵琶月下彈。(中峰本)

木平因僧問如何是西來意。師曰石羊頭子向東看。

老胡萬里向支那。直至而今不奈何。堪笑牧童誰問路。一聲長笛過前坡。(佛印元)

石羊頭子向東看。大地茫茫被眼瞞。月映寒潭清徹底。云收華岳露巑岏。(野庵璇)

石羊頭子向東看。祖意明明會者難。不惜當陽重指注。今朝九日菊花斑。(此山應)

郢州桐泉山和尚(夾山會下黃山輪嗣)

初到黃山。山問。天門一合十方無路。若有人道得。擺手出漳江。師曰。蟄戶不開。龍無龍句。山曰是汝恁么道。師曰。是即直言是。不是直言不是。山曰擺手出漳江。師乃作禮。

界弘量云。一不成單。兩不成雙。且道為人眼在甚麼處。

宮商汝別我鏗鏘。韻轉腔移謾度量。流水煙霞難湊泊。知音端的倩誰忙。(粟庵鼎)

潭州文殊禪師(韶山普嗣)

僧問僧繇為甚麼描志公真不得。師曰。非但僧繇。志公亦描不得

。曰志公為甚麼描不得。師曰彩繪不將來。曰和尚還描得也無。師曰我亦描不得。曰和尚為甚麼描不得。師曰。渠不構我顏色。教我如何描。

身光熾盛相巍巍。妙手如何彩繪伊。休問僧繇吳道子。志公他自不能知。(丹霞淳)

大鑒下八世

洪州同安志禪師(同安丕嗣)

僧問二機不到處如何舉唱。師曰。偏處不逢。玄中不失。

者邊那邊總難逢。一句無私不處中。紅日暮沉西嶂外。空留孤影照溪東。(丹霞淳)

不守寒巖異草青。紅輪白雪兩無情。喚回木馬雲中轉。石女謳歌樂太平。(伴我侶)

真珠文織掛簾看。錦縠羅旌千萬端。早把玉鉤和月卷。神仙愁怕水晶寒。(鐵帆舟)

靈鳥豈棲無影樹。白雲那許宿蘆汀。妙來轉處無軌跡。鶻眼龍睛看不真。(位中符)

隔簾燒燭爛如銀。影映繁星出絳濵。獨啄三山鶴背笛。吹殘人世幾紅塵。(鐵容玄)

同安因僧問。凡有言句盡落今時。學人上來請師直指。師曰目前不說句后不迷。又問如何是向上事。師曰。迥然不換。標的即乖。

天黑雲深飛暮鴉。鷺鷥立雪對蘆花。幸然不屬今時事。句后聲前會即差。(雪巖欽)

秋老林疏鳥不棲。順風抹過別峰西。同安不換真標的。猶落千崖是與非

。(玄樞宗)

穎州薦福思禪師(護國澄嗣)

僧問古殿無佛時如何。師曰梵音何來。曰不假修證如何得成。師曰修證即不成。

古殿苔生像不安。霜風八面逼人寒。梵音忽奏誰能會。人天盡聽玉珊珊。(大洪遂)

古殿無佛。梵音何來。夢中喚醒。樓閣門開。靈光一點絕塵埃。耀古騰今遍九垓。(南堂靜)

郢州太陽慧堅禪師(疏山仁下靈泉仁嗣)

因僧問如何是玄旨。師曰壁上掛錢財。

輕輕人問玄中旨。便吐肝腸說與他。木人暗皺雙眉處。石女多言爭奈何。(投子青)

玄旨分明示學人。錢財壁上掛金銀。連珠六貼三千貫。不濟飢寒不濟貧。(張無盡)

石壁吐香銅雀喧。孤峰枕漢云高眠。若無羈絡青紋玉。孤負花簪紫蒂天。(鐵容玄)

襄州廣德延禪師(廣德義嗣)

因僧問。古人曰言語道斷非去來今。此理如何。師曰。彌勒涅槃知幾劫。護明猶未降迦維。

妙湛圓明第一機。降產生道涅槃時。迦維摩竭雙林樹。認著元來不是伊。(丹霞淳)

廣德因僧問久負不逢時如何。師曰。扇開人不遇。陋巷莫能收。

妙體堂堂相好全。青霄獨步躡金蓮。千華臺上猶慵坐。弊垢襕衫豈肯穿。(丹霞淳)

襄州石門慧徹禪

{ "translations": [ "現代漢語譯本：", "（玄樞宗）", "", "穎州薦福思禪師（護國澄嗣）", "", '有僧人問：「古殿中沒有佛時，會怎麼樣？」', "禪師說：『梵音從何而來？』", '僧人問：「不借助修行和證悟，如何能夠成就？」', "禪師說：『修行和證悟即是不能成就。』", "", "古老的殿堂長滿青苔，佛像也顯得不安寧，嚴酷的霜風從四面八方襲來，寒冷逼人。梵音忽然奏響，有誰能夠領會？人天都在靜聽，那聲音如同美玉般清脆悅耳。（大洪遂）", "", "古老的殿堂中沒有佛，那麼梵音從何而來？如同從夢中被喚醒，樓閣的門扉敞開。一點靈光，隔絕了塵世的喧囂，光耀古今，遍照整個宇宙。（南堂靜）", "", "郢州太陽慧堅禪師（疏山仁下靈泉仁嗣）", "", '因為有僧人問：「什麼是玄妙的宗旨？」', "禪師說：『（就像）墻壁上掛著錢財。』", "", "輕輕地有人問起玄妙的宗旨，（我）便將心底的話全部告訴他。木頭人暗自皺眉的地方，石女多嘴多舌又能怎麼樣呢？（投子青）", "", "玄妙的宗旨分明地昭示給學人，錢財掛在墻壁上，如同金銀一般。即使是連珠六貼三千貫，也解決不了飢寒，救濟不了貧困。（張無盡）", "", "石壁吐露芬芳，銅雀臺一片喧囂，孤峰枕著銀河，雲彩在高處安眠。如果沒有青紋玉的束縛，就辜負了花簪和紫蒂天。（鐵容玄）", "", "襄州廣德延禪師（廣德義嗣）", "", '因為有僧人問：「古人說『言語道斷，非去來今』，這個道理是什麼？」', "禪師說：『彌勒（Maitreya，未來佛）涅槃已經過去多少劫了，護明菩薩（Bodhisattva who protects the light）還沒有降生到迦維羅衛國（Kapilavastu）。』", "", "妙湛圓明，這是第一等的玄機，降生、成道、涅槃之時，（都在其中）。迦維羅衛國的娑羅雙樹，如果執著于這些，就認錯了根本。（丹霞淳）", "", "廣德禪師因為有僧人問：『長久以來辜負了時機，沒有遇到合適的時候，該怎麼辦？』", "禪師說：『（就像）扇子打開了卻沒有人需要，破舊的巷子里沒有人肯要。』", "", "美妙的形體，堂堂正正，具足所有的美好相貌，獨自在青霄中行走，腳踩著金蓮。即使在千華臺上，仍然懶得安坐，破舊的僧衣又怎麼肯穿上？（丹霞淳）", "", "襄州石門慧徹禪師" ], "english_translations": [ "English version:", "(Xuan Shu Sect)", "", "Chan Master Si of Jianfu Temple in Yingzhou (Huguochengsi)", "", "A monk asked, 'What is it like when there is no Buddha in the ancient hall?'", "The Master said, 'Where does the Brahma sound come from?'", "The monk asked, 'How can one achieve without relying on cultivation and realization?'", "The Master said, 'Cultivation and realization are precisely what cannot achieve.'", "", "Moss grows in the ancient hall, and the Buddha statue is uneasy. Frosty winds blow from all directions, chilling to the bone. Suddenly, the Brahma sound plays; who can understand it? Gods and humans listen attentively, the sound as clear and melodious as jade. (Dahong Sui)", "", "There is no Buddha in the ancient hall. Where does the Brahma sound come from? Awakened from a dream, the doors of the pavilion open. A point of spiritual light cuts off the dust of the world, illuminating the past and present, shining throughout the universe. (Nantang Jing)", "", "Chan Master Huijian of Taiyang in Yingzhou (Lingquan Rensi under Shushan Ren)", "", "A monk asked, 'What is the profound meaning?'", "The Master said, 'Money hanging on the wall.'", "", "Gently someone asks about the profound meaning, and (I) pour out my heart to tell him. Where the wooden man secretly frowns, what can the stone woman's chatter do? (Touzi Qing)", "", "The profound meaning is clearly shown to the student. Money hangs on the wall like gold and silver. Even if it's a string of six thousand coins, it won't relieve hunger or poverty. (Zhang Wujin)", "", "The stone wall emits fragrance, and the Bronze Sparrow Terrace is noisy. The solitary peak pillows the Milky Way, and the clouds sleep high. Without the restraint of blue-veined jade, one would fail the flower hairpin and the purple-stemmed heaven. (Tierong Xuan)", "", "Chan Master Yan of Guangde in Xiangzhou (Guangde Yi's successor)", "", "A monk asked, 'The ancients said, 'The path of words is cut off, not past, present, or future.' What is this principle?'", "The Master said, 'How many kalpas have passed since Maitreya's (future Buddha) Nirvana? The Bodhisattva who protects the light has not yet descended to Kapilavastu (Kapilavastu).'", "", "The wonderful, clear, and perfect first opportunity, the time of birth, enlightenment, and Nirvana. The twin sala trees of Kapilavastu, clinging to these is to mistake the origin. (Danxia Chun)", "", "Chan Master Guangde, because a monk asked, 'How is it when one has long failed to meet the right time?'", "The Master said, 'Like a fan opened but unwanted, a dilapidated alley no one will take.'", "", "The wonderful form, dignified and complete with all good features, walks alone in the blue sky, stepping on golden lotuses. Even on the thousand-flower platform, one is still too lazy to sit, how could one wear a tattered robe? (Danxia Chun)", "", "Chan Master Huiche of Shimen in Xiangzhou" ] }

師(石門蘊嗣)

因僧問實際理地如何進步。師曰。鳥道無前曰。幽谷白雲藏白雀。擬心棲處隔山迷。

幽谷白雲藏白雀。擬心棲處隔山迷。直饒不住棲心處。猶落怡山第二機。(懶庵需)

石門因僧問如何是伶俐底人。師曰。維摩不離方丈室。文殊未到早先知。又僧問如何是伶俐底人。師曰垢膩汗衫皁角洗。又僧問如何是伶俐底人。師曰古墓毒蛇頭戴角。

天童覺云。一句子把定要關。一句子不存軌則。一句子體用雙照。若人會得。許你伶俐。還端的么。枯龜妙在孫臏手。一灼爻分十字文。

石門因僧問云光作牛意旨如何。師曰。陋巷不騎金色馬。回途卻著破襕衫。

瑞草叢中懶欲眠。徐行處處總翛然。披毛戴角人難識。為報芒童不用鞭。(丹霞淳)

石門因僧問年窮歲盡時如何。師曰東村王老夜燒錢。

昭覺勤云。不妨田地穩密。若有問道林。祇向他道定盤星上轉風車。　烏石道云。石門雖則善應來機。爭奈倚他門戶數他珍寶。石溪則不然。忽有問年窮歲盡時如何。祇向他道。兩竿紅燭下。一片祖師心。　磬山修別云。一爐紅焰暖騰騰。　用彰俊云。可謂言中有向。句里呈機。驀拈拄杖畫一畫云。一九二九。相逢不出手。三九二十七。籬頭吹觱篥。四九三十六

。夜眠如露宿。住住。若不喝住。幾乎數過正月初一。

東村王老夜燒錢。草鞋蹋地帽指天。家無白澤招禍福。窮時相炒餓相煎。(洞山聰)

東村王老夜燒錢。眼中塵霧口中煙。招神引鬼成妖怪。三腳蝦蟆飛上天。(地藏恩)

年窮王老夜燒錢。斷送難逢下水船。懵底不知身到岸。隨他寒暑謾推遷。(遁庵演)

問來答去有來源。一句全該遍大千。歲盡年窮窮底事。東村王老夜燒錢。(簡翁敬)

春風陌上郎。得錢隨手使。貨物忽相當。撞著恰好子。(雪巖欽)

目前無異路。信手斫方圓。眉毛橫眼上。鼻孔大頭懸。(空叟印)

東村王老夜燒錢。喪盡家珍存㼾磚。自是一身輕似葉。海門秋至又生煙。(森鑒徹)

益州凈眾歸信禪師(青峰楚嗣)

僧問蓮花未出水時如何。師曰菡萏滿池流。曰出水后如何。師曰落葉不知秋。

天童覺云。李陵持漢節。潘閬倒騎驢。　牛眠炯別前語云。龍師火帝。別後語云。鳥官人皇。

白藕未萌非隱底。紅花出水不當陽。遊人未用傳訊息。自有清風遞遠香。(丹霞淳)

宗鑒法林卷六十七 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十八

集云堂　編

【現代漢語翻譯】 現代漢語譯本：

『夜裡睡覺就像露天住宿一樣。停止吧，停止吧！如果不喝止，幾乎就要數到正月初一了。』 『東村的王老頭夜裡燒紙錢，草鞋踩地，帽子指天。家裡沒有白澤（báizé，一種中國神話中的生物，能辟邪），招來禍福。窮困的時候互相傾軋，飢餓的時候互相煎熬。（洞山聰）』 『東村的王老頭夜裡燒紙錢，眼中充滿塵霧，口中吐著煙氣。招神引鬼，變成妖怪。三條腿的蛤蟆飛上天。（地藏恩）』 『年關將盡，王老頭夜裡燒紙錢。斷送了難以遇到的順水船。糊里糊塗地不知道自己已經到了岸邊，隨著寒暑白白地推移。（遁庵演）』 『問來答去有根源，一句話完全涵蓋整個大千世界。年終歲末，窮困到底是什麼事？東村的王老頭夜裡燒紙錢。（簡翁敬）』 『春風吹拂田野小路上的年輕人，得到錢就隨手花掉。貨物忽然很合意，碰到的恰好是合適的人。（雪巖欽）』 『眼前沒有別的路，隨意地砍削成方形或圓形。眉毛橫在眼睛上面，鼻孔朝天。（空叟印）』 『東村的王老頭夜裡燒紙錢，喪盡家財，只剩下破瓦碎磚。自己一身輕得像樹葉，海邊的秋天到了又生起煙霧。（森鑒徹）』 『益州凈眾歸信禪師（Yìzhōu Jìngzhòng Guīxìn Chánshī，青峰楚嗣（Qīngfēng Chǔsì）的弟子）』 『有僧人問：蓮花沒有出水的時候怎麼樣？禪師說：滿池塘都是含苞待放的蓮花。僧人問：出水之後怎麼樣？禪師說：落葉不知秋。』 『天童覺（Tiāntóng Jué）說：李陵（Lǐ Líng）手持漢朝的符節，潘閬（Pān Làng）倒騎驢。牛眠炯（Niúmián Jiǒng）的別前語說：龍師火帝（lóng shī huǒ dì）。別後語說：鳥官人皇（niǎo guān rén huáng）。』 『白色的藕芽沒有萌發，不是隱蔽的好地方。紅色的花朵出了水面，不適合在陽光下生長。遊人不需要傳遞訊息，自有清風傳遞遠方的香氣。（丹霞淳）』 『宗鑒法林卷六十七』 『卍新續藏第 66 冊 No. 1297 宗鑒法林』 『宗鑒法林卷六十八』 『集云堂 編』

【English Translation】 English version:

'Sleeping at night is like camping in the open. Stop, stop! If you don't stop it, it will almost be the first day of the new year.' 'Old Wang of East Village burns paper money at night, straw sandals tread the ground, and his hat points to the sky. His home has no Baize (báizé, a mythical Chinese creature that wards off evil), inviting both fortune and misfortune. When poor, they oppress each other; when hungry, they torment each other. (Dòngshān Cōng)' 'Old Wang of East Village burns paper money at night, his eyes filled with dust and mist, his mouth exhaling smoke. He summons gods and attracts ghosts, turning into monsters. A three-legged toad flies into the sky. (Dìzàng Ēn)' 'As the year ends, Old Wang burns paper money at night. He squanders the rare opportunity of a downstream boat. Muddled, he doesn't realize he has reached the shore, letting the seasons pass in vain. (Dùn'ān Yǎn)' 'Questions and answers have a source, one sentence fully encompasses the entire universe. At the end of the year, what is the matter with poverty? Old Wang of East Village burns paper money at night. (Jiǎn Wēng Jìng)' 'The young man on the spring field path spends money as soon as he gets it. The goods suddenly match his needs, and he happens to meet the right person. (Xuěyán Qīn)' 'There is no other road in front of you, freely chop into squares or circles. Eyebrows are across the eyes, nostrils point to the sky. (Kōng Sǒu Yìn)' 'Old Wang of East Village burns paper money at night, losing all his family treasures, leaving only broken tiles and bricks. He himself is as light as a leaf, and when autumn arrives at the sea gate, smoke rises again. (Sēn Jiànchè)' 'Chan Master Guīxìn of Jìngzhòng Monastery in Yìzhōu (益州凈眾歸信禪師), disciple of Qīngfēng Chǔsì (青峰楚嗣)' 'A monk asked: What is it like when the lotus has not yet emerged from the water? The master said: The pond is full of budding lotuses. The monk asked: What is it like after it emerges from the water? The master said: Fallen leaves do not know autumn.' 'Tiāntóng Jué (天童覺) said: Lǐ Líng (李陵) holds the Han Dynasty's imperial staff, Pān Làng (潘閬) rides a donkey backwards. Niúmián Jiǒng's (牛眠炯) words before parting said: Dragon Master Fire Emperor (lóng shī huǒ dì). Words after parting said: Bird Official Human Emperor (niǎo guān rén huáng).' 'White lotus roots have not sprouted, not a good place to hide. Red flowers emerge from the water, not suitable for growing in the sun. Travelers do not need to pass on the message, the clear breeze will carry the distant fragrance. (Dānxiá Chún)' 'Zōngjiàn Fǎlín, Volume Sixty-Seven' '卍 New Continued Tripitaka, Volume 66, No. 1297, Zōngjiàn Fǎlín' 'Zōngjiàn Fǎlín, Volume Sixty-Eight' 'Compiled by Jíyún Hall'

大鑒下九世

鼎州梁山緣觀禪師(同安志嗣)

僧問如何是空劫以前事。師曰。擊動乾坤鼓。時人聽不聞。

虛空為鼓須彌槌。擊者雖多聽者稀。夜半髑髏驚破夢。滿頭明月不思歸。(丹霞淳)

梁山示眾。南來者與伊三十棒。北來者與伊三十棒。

瑯玡覺云。梁山好一片真金。將作頑鐵賣卻。瑯玡即不然。南來者與你三十棒。北來者與你三十棒。從教天下人貶剝。　平陽忞云。瑯玡雖不將金作鐵賣。其奈自不說價。要人還錢。廣潤又不然。南來者與你三十棒。北來者與你三十棒。棒頭有眼明如日。要識真金火里看。　白巖符云。瑯玡攙行奪市。錐祇恁么利。廣潤擬出一頭鑿。祇恁么方。要見梁山。較三千里。　再牛游云。一人能舒不能卷。一人能卷不能舒。云巖門下一任南來北來且恁么過。驀然洗面。摸著鼻頭。卻來與你三十。

梁山因僧問如何是祖師西來意。師曰莫亂道。

國令森嚴擬者危。毫釐才動鐵輪隨。心萌口應三千里。齒露言來苦怨誰。(投子青)

梁山園頭問家賊難防時如何。師曰識得不為冤。曰識得后如何。師曰貶向無生國。曰莫是它安身立命處么。師曰死水不藏龍。曰如何是活水龍。師曰興波不作浪。曰忽然傾湫倒岳時如何。師下禪床把住曰。

【現代漢語翻譯】 現代漢語譯本

大鑒下九世

鼎州梁山緣觀禪師(同安志嗣)

僧人問：『如何是空劫（指極長的時間）以前的事？』禪師說：『擊動乾坤的鼓，世人聽不見。』 虛空為鼓，須彌（佛教宇宙觀中的山）為槌，擊鼓者雖多，聽者卻稀少。夜半骷髏驚醒夢，滿頭明月卻不想歸去。（丹霞淳） 梁山禪師向大眾開示：『南來的，給他三十棒；北來的，也給他三十棒。』 瑯玡覺禪師說：『梁山真是一片真金，卻當作頑鐵賣了。瑯玡我卻不是這樣，南來的，給你三十棒；北來的，也給你三十棒。任憑天下人貶低。』平陽忞禪師說：『瑯玡雖然不將金作鐵賣，但奈何自己不說價錢，要人還錢。廣潤我卻不是這樣，南來的，給你三十棒；北來的，也給你三十棒。棒頭有眼，明亮如太陽，要認識真金，需在火里看。』白巖符禪師說：『瑯玡攙行奪市，錐子就那麼利。廣潤打算出一頭鑿子，就那麼方。要見梁山，還差三千里。』再牛游禪師說：『一人能舒不能卷，一人能卷不能舒。云巖門下，任憑南來北往，且這麼過。忽然洗面，摸著鼻頭，卻來給你三十。』 梁山禪師因僧人問：『如何是祖師西來意（達摩祖師從印度到中國的真正意圖）？』禪師說：『莫亂說。』 國法森嚴，觸犯者危險，稍微一動，鐵輪（指刑罰）就跟隨而來。心中才萌生念頭，口中才應答，就已是三千里之外。牙齒剛露，話剛出口，就只能痛苦地抱怨是誰。（投子青） 梁山園頭（負責菜園的僧人）問：『家賊難防時，如何是好？』禪師說：『識得就不算冤枉。』園頭問：『識得之後如何？』禪師說：『貶向無生國（指涅槃）。』園頭問：『莫非那是它安身立命之處嗎？』禪師說：『死水不藏龍。』園頭問：『如何是活水龍？』禪師說：『興波卻不作浪。』園頭問：『忽然傾湫倒岳時，如何是好？』禪師下禪床，一把抓住園頭說：

【English Translation】 English version

The Ninth Generation from Dajian (Huineng, the Sixth Patriarch)

Zen Master Yuanguan of Liangshan in Dingzhou (Successor of Tongan Zhi)

A monk asked: 'What is the matter before the empty aeon (an extremely long period of time)?' The Master said: 'Striking the drum of heaven and earth, people of the time do not hear it.' 'The empty space is the drum, Mount Sumeru (the mountain in the Buddhist cosmology) is the mallet. Though many strike, few listen. In the middle of the night, a skull startles one from a dream; with a head full of bright moonlight, one does not think of returning.' (Danxia Chun) Master Liangshan addressed the assembly: 'To those who come from the south, give them thirty blows; to those who come from the north, give them thirty blows.' Zen Master Jue of Langye said: 'Liangshan is truly a piece of pure gold, but it is sold as scrap iron. Langye is not like that. To those who come from the south, I give you thirty blows; to those who come from the north, I give you thirty blows. Let the people of the world criticize it.' Zen Master Min of Pingyang said: 'Although Langye does not sell gold as iron, he fails to state the price himself, wanting people to pay. Guangrun is not like that. To those who come from the south, I give you thirty blows; to those who come from the north, I give you thirty blows. The head of the stick has eyes, as bright as the sun. To recognize true gold, look at it in the fire.' Zen Master Fu of Baiyan said: 'Langye interferes and seizes the market. The awl is just so sharp. Guangrun intends to produce a chisel, just so square. To see Liangshan, it is still three thousand miles away.' Zen Master You of Zaini said: 'One can stretch but cannot roll up; one can roll up but cannot stretch. Under the Yunyan school, let them come and go from the south and north, just like that. Suddenly washing the face, touching the nose, and then coming to give you thirty.' Because a monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from India)?' Master Liangshan said, 'Do not speak recklessly.' 'The laws of the country are strict, those who violate them are in danger. With the slightest movement, the iron wheel (referring to punishment) follows. A thought just arises in the mind, a word just spoken, and it is already three thousand miles away. Teeth just showing, words just spoken, one can only bitterly complain about who.' (Touzi Qing) The gardener of Liangshan asked: 'When it is difficult to guard against a thief within the house, what is to be done?' The Master said: 'Recognizing it is not being wronged.' The gardener asked: 'What after recognizing it?' The Master said: 'Banishment to the land of no birth (referring to Nirvana).' The gardener asked: 'Could that be its place of rest and life?' The Master said: 'Still water does not harbor dragons.' The gardener asked: 'What is a living water dragon?' The Master said: 'Stirring waves but not creating them.' The gardener asked: 'What if suddenly the pool is overturned and the mountain collapses?' The Master descended from the Zen seat, grabbed the gardener and said:

莫教濕卻老僧袈裟角。

黃龍清云。梁山老漢洞達機宜堪稱作者。怎奈借便開門。展轉令人著賊。黃龍則不然。才見伊問家賊難防時如何。便與一刀兩段。教伊永絕窺窬之地。然雖如是。忽有個衲僧出來。卻指山僧云賊賊。又作么生支遣。　護國元云。者里則不然。待伊道忽遇倒岳傾湫時如何。但云云在嶺頭閑不徹。　天童華云。梁山祇解戰賊不解殺賊。有問山僧家賊難防時如何。劈脊便打。何故。不見道齊之以禮。　雲門信云。園頭久默斯要。真有運籌帷幄決勝千里之機。茍非梁山大難抵敵。雖然。末後中它一箭。且喜卸甲而歸。還有救得者么。若有問雲門忽然傾湫倒岳時如何。但向道照管尾巴。且看園頭作何摺合。　鳳山啟云。正偏妙葉玉線金針。者僧如庖丁遊刃用有餘。饒梁山似郢匠揮斤纖毫無損。天童云祇解戰賊不解殺賊。殊不知垂衣裳而天下治者堯舜也。

林間紅白春分付。夏有薰風秋有霜。斗轉銀河隨織女。鵲橋午夜度牛郎。冤家捉敗元非賊。攙手相牽入洞房。縱有靈符能救活。尾巴顛蹶亦須防。(語風信)

陽春無腳遍行空。桃李年年釀谷中。何事東園春更早。一枝雪裡綻香風。(㞾山偉)

軋軋鶯梭擲柳煙。織成古錦掛春園。獰龍綵鳳從君看。獨有金針不與傳。(圭峰昆)

【現代漢語翻譯】 現代漢語譯本： 不要讓（任何人）弄濕老和尚袈裟的衣角。

黃龍清云禪師說，梁山老和尚洞察事物的機宜，堪稱是（佛法界的）作者。 怎奈（他）只是借方便之門開啟（教化），反而輾轉令人陷入賊的境地。 黃龍（的做法）則不然，才見到有人問『家賊難防時如何』，便一刀兩斷，教他永遠斷絕窺探的機會。 然雖如此， 忽有個衲僧出來， 卻指著山僧說『賊賊』， 又該如何應對？

護國元云禪師說，這裡則不然， 等他問道『忽遇倒岳傾湫時如何』， 只說『云在嶺頭閑不徹』。

天童華云禪師說，梁山（禪師）只懂得戰賊，不懂得殺賊。 有人問山僧『家賊難防時如何』， 就劈頭蓋臉地打。 為什麼？ 因為沒聽過『齊之以禮』。

雲門信云禪師說，園頭（指雲門禪師自己）沉默很久了，這才是關鍵。 真正具有運籌帷幄、決勝千里的才能。 如果不是梁山（禪師），很難抵擋（外敵）。 雖然如此， 最後還是中了（外道）一箭。 值得慶幸的是，（他）卸甲而歸。 還有能救他的嗎？ 如果有人問雲門『忽然傾湫倒岳時如何』， 只說『照管尾巴』。 且看園頭如何應對。

鳳山啟云禪師說，正偏妙葉，玉線金針。 這個僧人就像庖丁一樣，遊刃有餘。 即使梁山（禪師）像郢地的匠人一樣揮動斧頭，也絲毫沒有損傷。 天童（禪師）說（梁山禪師）只懂得戰賊，不懂得殺賊。 卻不知道垂衣裳而天下治者，是堯舜啊。

林間的紅白（花朵），在春分時節盡情綻放。 夏天有薰風，秋天有霜。 斗轉星移，銀河隨著織女星轉動。 鵲橋在午夜讓牛郎渡過。 冤家捉住后，原來不是賊。 攙著手，一起進入洞房。 縱然有靈符能夠救活， 尾巴顛倒，也必須提防。（語風信）

陽春沒有腳，卻遍行天空。 桃李年年釀造穀物。 為什麼東園的春天更早？ 因為一枝梅花在雪中綻放香風。（㞾山偉）

軋軋的鶯梭擲出柳煙。 織成古老的錦緞，懸掛在春天的花園裡。 猙獰的龍和彩色的鳳凰任你觀看。 只有金針不傳給你。（圭峰昆）

【English Translation】 English version: Do not let (anyone) wet the corner of the old monk's kasaya (robe).

Huanglong Qingyun (a Chan master) said, the old man of Liangshan (another Chan master) deeply understands the opportune moments of things, and can be called an 'author' (in the Buddhist world). However, he only opens (teachings) through expedient means, which in turn leads people into the realm of thieves. Huanglong (his approach) is not like this. As soon as he sees someone asking 'What to do when household thieves are hard to guard against?', he cuts it in two with one stroke, teaching him to forever cut off the opportunity to pry. Even so, if a mendicant monk suddenly comes out and points at the mountain monk saying 'Thief, thief!', how should one respond?

Huguo Yuan Yun (a Chan master) said, it's not like that here. When he asks 'What to do when suddenly encountering an overturned mountain and a collapsed pool?', just say 'The clouds are endlessly busy on the mountain peaks'.

Tiantong Hua Yun (a Chan master) said, Liangshan (Chan master) only knows how to fight thieves, but doesn't know how to kill thieves. If someone asks the mountain monk 'What to do when household thieves are hard to guard against?', he slaps them head-on. Why? Because he hasn't heard of 'regulating with propriety'.

Yunmen Xin Yun (a Chan master) said, the gardener (referring to Yunmen himself) has been silent for a long time, and this is the key. He truly has the talent to plan strategies and win victories from a thousand miles away. If it weren't for Liangshan (Chan master), it would be difficult to resist (external enemies). Even so, in the end, he was shot by an arrow (by external paths). Fortunately, (he) returned after removing his armor. Is there anyone who can save him? If someone asks Yunmen 'What to do when suddenly encountering an overturned pool and a collapsed mountain?', just say 'Take care of the tail'. Let's see how the gardener responds.

Fengshan Qi Yun (a Chan master) said, the correct and biased wonderful leaves, jade thread and golden needle. This monk is like a butcher Ding, who handles the knife with ease. Even if Liangshan (Chan master) wields an axe like a craftsman from Ying, there is no damage at all. Tiantong (Chan master) said (Liangshan Chan master) only knows how to fight thieves, but doesn't know how to kill thieves. But he doesn't know that those who govern the world by letting their robes hang down are Yao and Shun (sage emperors).

The red and white (flowers) in the forest bloom freely during the vernal equinox. In summer there is a warm breeze, and in autumn there is frost. The Big Dipper turns, and the Milky Way follows the Weaver Girl. The magpie bridge allows the Cowherd to cross at midnight. After the enemy is captured, it turns out not to be a thief. Holding hands, they enter the bridal chamber together. Even if there is a magic talisman that can save you, you must be wary of the tail wagging. (Yu Fengxin)

The spring sun has no feet, but it travels all over the sky. Peaches and plums brew grains every year. Why is spring in the east garden earlier? Because a plum blossom blooms with fragrant wind in the snow. (㞾 Shanwei)

The rattling shuttle of the oriole throws out willow smoke. Weaving ancient brocade, hanging in the spring garden. You can watch the ferocious dragon and the colorful phoenix. Only the golden needle is not passed on to you. (Guifeng Kun)

梁山上堂。垂絲千尺意在深潭。一句橫空白雲自異。孤舟獨棹不犯清波。海上橫行罕逢明鑑。僧問。師唱誰家曲。宗風嗣阿誰。師曰。龍生龍子。鳳生鳳兒。

蘆花碎剪補羊裘。七里灘頭獨放舟。釣得一鱗堪引興。水天虛碧看飛鷗。(百愚斯)

小輪輕線妙無雙。曾伴幽人酒一缸。洛客見時如有問。輾煙沖雨過桐江。(鐵帆舟)

長竿直欲釣獰龍。海上橫遊興自濃。拶出鳳凰髓五色。洞簾風捲碧溶溶。(湘翁沄)

西樓獨上理新妝。明月孤懸秋思長。試把吳江三尺絹。繡成一幅錦鴛鴦。(紫琈岠)

梁山因太陽玄問如何是無相道場。師指觀音曰者個是吳道子畫底。玄擬進語。師急索曰。者個是有相底。那個是無相底。玄有省便禮拜。師曰何不道取一句。玄曰。道即不辭。恐上紙筆。師笑曰此語上碑去在。

報親舟云。大似云雷相送。衝霄跨漢祇在片時。咦。　清化嶾云。犀因玩月紋生角。像被雷轟花入牙。　棲霞成云。梁山可謂有奔流度刃之機。活捉生擒之手。太陽如香象渡河截流而去。忽然回顧。直得滿地落花紅似錦。百川四瀆盡芬芳。　烏龍岑云。玉線金針繡鴛鴦于錦上。須是梁山。東君布令見化工於一枝。還它玄老。雖然傑出。當時未免費人唇舌。　眉山遠云。

【現代漢語翻譯】 現代漢語譯本 梁山上堂。垂下的絲線千尺長，意在探尋深潭。一句超出常理的話語，像橫空白雲一樣自然不同凡響。獨自劃著小船，不驚擾清澈的波浪。在海上橫行，很少遇到能明察秋毫的人。 有僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』師父回答說：『龍生龍子，鳳生鳳兒。』

用零碎的蘆花縫補羊皮襖，在七里灘頭獨自放舟。釣到一條小魚也能引發興致，在水天一色的虛幻景色中觀看飛翔的鷗鳥。（百愚斯）

小小的輪子和輕細的釣線，巧妙無比。曾經陪伴隱士喝完一缸酒。洛陽的客人如果問起，就說我輾轉于煙雨中，經過了桐江。（鐵帆舟）

長長的釣竿想要釣起兇猛的龍，在海上自由自在地遊蕩，興致濃厚。如果能從鳳凰的骨髓中提取出五彩的汁液，洞中的簾子被風吹起，碧綠的顏色就會融化開來。（湘翁沄）

獨自登上西樓，整理新妝。明月孤零零地懸掛著，秋思綿長。試著用吳江的三尺絹，繡成一幅美麗的鴛鴦圖。（紫琈岠）

梁山和太陽玄（人名）討論什麼是無相道場（佛教用語，指沒有具體形象的修行場所）。梁山指著觀音（佛教菩薩名）像說：『這個是吳道子（唐代著名畫家）畫的。』太陽玄想要說話，梁山急忙追問：『這個是有相的，哪個是無相的？』太陽玄有所領悟，便行禮拜。梁山說：『為什麼不說道一句？』太陽玄說：『說倒是可以，恐怕會玷污紙筆。』梁山笑著說：『這句話可以刻在碑上。』

報親舟（人名）說：『很像雲和雷互相護送，衝上雲霄，跨越銀河，只在片刻之間。』咦！ 清化嶾（人名）說：『犀牛因為欣賞月亮而使角上生出紋路，大象被雷聲驚嚇而使花紋進入牙齒。』 棲霞成（人名）說：『梁山可謂具有奔流斬斷刀刃的魄力，活捉生擒的手段。太陽玄就像香象渡河一樣截斷水流而去，忽然回頭，使得滿地落花紅艷如錦，百川四瀆都充滿芬芳。』 烏龍岑（人名）說：『用玉線金針在錦緞上繡鴛鴦，必須是梁山。東君（春神）發佈命令，在一根樹枝上展現出大自然的造化，還給玄老（太陽玄）。雖然傑出，當時也免不了費一番口舌。』 眉山遠（人名）說：

【English Translation】 English version Liangshan ascends the hall. The thousand-foot-long hanging silk thread is intended to explore the deep pool. A sentence that transcends common sense is naturally extraordinary, like a horizontal white cloud. Rowing alone in a small boat, without disturbing the clear waves. Traveling horizontally on the sea, rarely encountering someone who can discern clearly. A monk asked: 'Master, whose tune are you singing? From which patriarch does your sect's style inherit?' The master replied: 'Dragons beget dragon sons, phoenixes beget phoenix daughters.'

Mending a sheepskin coat with fragmented reed catkins, setting sail alone at Qili Beach. Catching a small fish can also evoke interest, watching the flying seagulls in the illusory scenery of water and sky. (Baiyu Si)

The small wheel and thin fishing line are ingeniously unparalleled. Once accompanied a recluse to finish a jar of wine. If a guest from Luoyang asks, say that I traveled through the misty rain and passed through the Tongjiang River. (Tie Fan Zhou)

The long fishing rod wants to catch a ferocious dragon, roaming freely on the sea, with intense interest. If one could extract five-colored juice from the marrow of a phoenix, the curtain in the cave would be blown by the wind, and the emerald green color would melt away. (Xiang Weng Yun)

Ascending the west tower alone, arranging new makeup. The bright moon hangs alone, with long autumn thoughts. Try to use three feet of silk from Wujiang to embroider a beautiful picture of mandarin ducks. (Zi Fu Ju)

Liangshan discussed with Taiyang Xuan (personal name) what is the 'formless Bodhimanda' (Buddhist term, referring to a practice place without concrete form). Liangshan pointed to the Guanyin (name of a Buddhist Bodhisattva) image and said: 'This was painted by Wu Daozi (famous painter of the Tang Dynasty).' Taiyang Xuan wanted to speak, but Liangshan hurriedly asked: 'This is with form, which is without form?' Taiyang Xuan had some understanding and bowed in worship. Liangshan said: 'Why not say a sentence?' Taiyang Xuan said: 'Saying it is possible, but I am afraid it will defile the paper and pen.' Liangshan smiled and said: 'This sentence can be engraved on a stele.'

Baoqin Zhou (personal name) said: 'It is very much like clouds and thunder escorting each other, soaring into the sky and crossing the Milky Way, only in a moment.' Alas! Qinghua Yin (personal name) said: 'The rhinoceros grows patterns on its horn because it appreciates the moon, and the elephant has patterns enter its teeth because it is frightened by thunder.' Qixia Cheng (personal name) said: 'Liangshan can be said to have the courage to cut off blades with a rushing current, and the means to capture alive. Taiyang Xuan is like an elephant crossing the river, cutting off the water flow and leaving, suddenly looking back, making the ground full of fallen flowers as red as brocade, and all the rivers and streams full of fragrance.' Wulong Cen (personal name) said: 'Using jade thread and golden needles to embroider mandarin ducks on brocade must be Liangshan. The Eastern Ruler (God of Spring) issues orders, showing the creation of nature on a branch, returning it to Xuan Lao (Taiyang Xuan). Although outstanding, it was inevitable to waste some words at the time.' Meishan Yuan (personal name) said:

太陽一雙眼睛生生被梁山換卻。祇如雲道即不辭恐上紙筆。是明有相語無相語。山笑云此語上碑去在。是肯諾語褒貶語。饒你辨得徹頭。未免一得一失。

路窮巖仞問山翁。別指巖西東嶺東。擬進霧垂嵐色重。回頭忽見太陽紅。(投子青)

真空無相絕名模。空底精兮畫底粗。道即不辭難上紙。西天鬍子沒髭鬚。(止泓鑒)

有相無相。重加鹽醬。鏡愈磨而痕生。工多巧而璞喪。擬尋思。莫輕放。到此還須吃痛棒。且道利害在什麼處。咄。不用擔枷過狀。(百愚斯)

六月飛霜冷入神。滿懷冤屈不容伸。驀然迸出通天眼。道子誰云畫得真。(惟岑嶾)

曾經雪嶺過猿啼。風急溪深凍徹眉。已識骨毛消落盡。不令破帽掛寒衣。(伴我侶)

梁山因僧問祖意教意是同是別。師曰。金烏東上人皆貴。玉兔西沉佛祖迷。

靈山會上言雖普。少室峰前句未形。瑞草蒙茸含月秀。寒松蓊鬱出雲青。(丹霞淳)

山高水闊斗星移。上苑春歸杜宇啼。冷冷枝頭情不耐。乘風飛過碧天低。(天愚寶)

梁山因僧問如何是日用事。師曰。碧玉點破琉璃色。滿目紅塵不見沙。

劫火洞然無相宅。金門不睹玉樓家。寶天云淡銀河冷。浩浩波瀾豈動沙。(丹霞淳)

隨分生

【現代漢語翻譯】 現代漢語譯本： 太陽的一雙眼睛，活生生地被梁山奪走了。正如雲所說，即使不怕麻煩也要記錄下來。這是在說明有相和無相的道理嗎？山笑著說，把這句話刻在石碑上吧。這是肯定的話，還是褒貶的話？即使你辨別得非常清楚，也難免有所得有所失。

路到盡頭，在陡峭的巖壁邊詢問山翁。他指點說，往巖石西邊，或者東嶺東邊走。想要前進，卻見霧氣低垂，山色沉重。回頭一看，忽然看見紅色的太陽。（投子青）

真空無相，超越了所有的名相和模型。空性的精妙之處，以及繪畫的粗糙之處。即使不怕麻煩，也要將道記錄在紙上。西天的鬍子（指Bodhidharma，菩提達摩）沒有鬍鬚。（止泓鑒）

有相和無相，就像是重重地加上了鹽和醬。鏡子越是打磨，痕跡反而越明顯；工匠越多，技巧越高超，璞玉反而喪失了本真。想要尋思，不要輕易放過。到了這裡，還需要狠狠地挨一棒。且說這利害關係在哪裡？咄！不用戴著枷鎖去過堂。（百愚斯）

六月飛霜，寒冷直入心神。滿懷冤屈，無法申訴。忽然迸發出通天的眼睛，道子（指吳道子，唐代畫家）誰說畫得真？（惟岑嶾）

曾經在雪山上走過，聽過猿猴的啼叫。風急溪深，寒冷刺骨。已經認識到骨骼和毛髮都會消散殆盡，所以不讓破帽子掛在寒冷的樹枝上。（伴我侶）

梁山和尚問：祖師的意和教義是相同還是不同？梁山說：太陽從東方升起，人人都覺得珍貴；玉兔向西沉落，佛和祖師都迷惑。

靈山法會上所說的話雖然普遍，但在少室山峰前，還沒有形成具體的語句。吉祥的草茂盛地生長，含著月亮的精華而顯得秀美；寒冷的松樹茂密繁盛，從雲中顯露出青翠。（丹霞淳）

山高水闊，星辰轉移。上苑的春天過去了，杜鵑鳥在啼叫。冷冷的枝頭，情意難以忍耐，乘著風飛過，落在碧藍的天空下。（天愚寶）

梁山和尚問：什麼是日用事？梁山說：碧玉點破了琉璃的顏色，滿眼都是紅塵，卻看不見沙子。

劫火燃燒，空無一物的家宅。看不見金色的門，也看不見玉石的樓閣。寶天上的雲彩淡淡的，銀河顯得寒冷。浩浩蕩蕩的波瀾，怎麼會動搖沙子呢？（丹霞淳）

隨緣而生

English version: The sun's pair of eyes were forcibly taken away by Liangshan. Just as Yun said, even if it means trouble, it should be recorded. Is this explaining the principle of form and formlessness? Shan smiled and said, 'Let's inscribe this saying on a stele.' Is this an affirmative statement or a commendatory/derogatory one? Even if you discern it thoroughly, you will inevitably gain some and lose some.

At the end of the road, ask the mountain elder by the steep cliffs. He pointed out, 'Go west of the rock, or east of the East Ridge.' Wanting to proceed, one sees the mist hanging low and the mountain colors heavy. Looking back, one suddenly sees the red sun. (Touzi Qing)

True emptiness is without form, transcending all names and models. The subtlety of emptiness and the crudeness of painting. Even if it means trouble, the Dao should be recorded on paper. The Western barbarian (referring to Bodhidharma) has no beard. (Zhi Hongjian)

Form and formlessness are like adding salt and sauce heavily. The more the mirror is polished, the more obvious the marks become; the more craftsmen there are, the more skilled they are, the more the jade loses its original nature. Wanting to contemplate, don't let go easily. Having arrived here, one still needs to receive a painful blow. And what is the advantage and disadvantage in this? 'Doh!' No need to wear shackles to court. (Baiyu Si)

Frost flies in June, coldness penetrates the spirit. Full of grievances, unable to be redressed. Suddenly bursting forth with all-seeing eyes, who says that Daozi (referring to Wu Daozi, a Tang Dynasty painter) paints truly? (Wei Cen Yin)

Having walked through the snowy mountains, hearing the cries of monkeys. The wind is strong and the stream is deep, freezing to the eyebrows. Having already recognized that bones and hair will all dissipate, one does not let the tattered hat hang on the cold branches. (Ban Wo Lu)

Liangshan monk asked: Are the Patriarch's intention and the teachings the same or different? The master said: When the golden crow rises in the east, everyone values it; when the jade rabbit sinks in the west, the Buddhas and Patriarchs are confused.

Although the words spoken at the Vulture Peak assembly are universal, they have not yet formed concrete sentences before the Shaoshi Peak. Auspicious grass grows luxuriantly, containing the essence of the moon and appearing beautiful; cold pine trees grow densely, revealing greenness from the clouds. (Danxia Chun)

The mountains are high and the waters are wide, the stars shift. Spring has passed in the imperial garden, and the cuckoo is crying. On the cold branches, emotions are unbearable, riding the wind and flying over, landing in the low blue sky. (Tianyu Bao)

Liangshan monk asked: What is daily activity? The master said: Green jade breaks the color of crystal, the eyes are full of red dust, but no sand is seen.

The fire of kalpas burns, an empty dwelling. One cannot see the golden gate, nor the jade pavilions. The clouds on the treasure heaven are faint, and the Milky Way appears cold. How can the vast waves shake the sand? (Danxia Chun)

Living according to one's lot

【English Translation】 English version: The sun's pair of eyes were forcibly taken away by Liangshan. Just as Yun said, even if it means trouble, it should be recorded. Is this explaining the principle of form and formlessness? Shan smiled and said, 'Let's inscribe this saying on a stele.' Is this an affirmative statement or a commendatory/derogatory one? Even if you discern it thoroughly, you will inevitably gain some and lose some.

At the end of the road, ask the mountain elder by the steep cliffs. He pointed out, 'Go west of the rock, or east of the East Ridge.' Wanting to proceed, one sees the mist hanging low and the mountain colors heavy. Looking back, one suddenly sees the red sun. (Touzi Qing)

True emptiness is without form, transcending all names and models. The subtlety of emptiness and the crudeness of painting. Even if it means trouble, the Dao should be recorded on paper. The Western barbarian (referring to Bodhidharma) has no beard. (Zhi Hongjian)

Form and formlessness are like adding salt and sauce heavily. The more the mirror is polished, the more obvious the marks become; the more craftsmen there are, the more skilled they are, the more the jade loses its original nature. Wanting to contemplate, don't let go easily. Having arrived here, one still needs to receive a painful blow. And what is the advantage and disadvantage in this? 'Doh!' No need to wear shackles to court. (Baiyu Si)

Frost flies in June, coldness penetrates the spirit. Full of grievances, unable to be redressed. Suddenly bursting forth with all-seeing eyes, who says that Daozi (referring to Wu Daozi, a Tang Dynasty painter) paints truly? (Wei Cen Yin)

Having walked through the snowy mountains, hearing the cries of monkeys. The wind is strong and the stream is deep, freezing to the eyebrows. Having already recognized that bones and hair will all dissipate, one does not let the tattered hat hang on the cold branches. (Ban Wo Lu)

Liangshan monk asked: Are the Patriarch's intention and the teachings the same or different? The master said: When the golden crow rises in the east, everyone values it; when the jade rabbit sinks in the west, the Buddhas and Patriarchs are confused.

Although the words spoken at the Vulture Peak assembly are universal, they have not yet formed concrete sentences before the Shaoshi Peak. Auspicious grass grows luxuriantly, containing the essence of the moon and appearing beautiful; cold pine trees grow densely, revealing greenness from the clouds. (Danxia Chun)

The mountains are high and the waters are wide, the stars shift. Spring has passed in the imperial garden, and the cuckoo is crying. On the cold branches, emotions are unbearable, riding the wind and flying over, landing in the low blue sky. (Tianyu Bao)

Liangshan monk asked: What is daily activity? The master said: Green jade breaks the color of crystal, the eyes are full of red dust, but no sand is seen.

The fire of kalpas burns, an empty dwelling. One cannot see the golden gate, nor the jade pavilions. The clouds on the treasure heaven are faint, and the Milky Way appears cold. How can the vast waves shake the sand? (Danxia Chun)

Living according to one's lot

涯足四鄰。拈來信手不妨親。星移斗換乾坤靜。撲落當陽不是塵。(祖庵銳)

九夏霜飄動地寒。三秋花艷紫微班。無中有路通神府。浩浩寰中不露顏。(懷清海)

懷安軍雲頂山德敷禪師(護國澄下護國遠嗣)

因成都帥衙升座。樂營將拜起顧下馬臺曰。吸盡西江即不問。請師吞卻下馬臺。師展手唱曰。細抹將來。營將猛省。

吞卻階前下馬臺。逢人有口亦難開。戲衫莫怪重拈出。曾是村歌社舞來。(笑翁堪)

襄州廣德周禪師(廣德延嗣)

因僧問。教中道阿逸多不斷煩惱不修禪定。佛記此人成佛無疑。此理如何。師曰鹽又盡炭又無。曰鹽盡炭無時如何。師曰愁人莫向愁人說。說向愁人愁殺人。(依景德傳鐙收正)

徑山杲云。古人恁么。喚作洗腳上船。　愚庵盂云。不是問津來渡口。安能遊遍武陵春。

收放隨時雖有準。出門入戶總難論。長安路上君須到。莫向深村草里蹲。(虛堂愚)

廣德因僧問波浪之中如何得妙。師曰。橈棹不施兼底脫。往來終不借浮囊。

一句相酬難取則。輪王不化閻浮國。無邊剎海浪痕平。獨駕泥牛耕月色。(丹霞淳)

廣德因僧問。魚向深潭難避網。龍居淺水卻難尋時如何。師曰。遍體崑崙黑。通身一點霜。

白雲坐斷體無依。靈鶴翻騰直上飛。煙鎖蘆花明月里。仙人無目暗中歸。(頻吉祥)

大鑒下十世

郢州太陽警玄禪師(梁山觀嗣)

上堂。夜半烏雞抱鵠卵。天明起來生老鸛。鶴毛鷹㭰鷺鷥身。卻共烏鴉為侶伴。高入煙霄。低飛柳岸。向晚歸來仔細看。依俙卻似雲中雁。

崇先奇云。混不得。類不齊。太陽老人拈示殆盡。祇是罕遇知音。皋亭恁么道。多少錯會者。又向炭庫里作活計。　白巖符云。若人委悉得。三病二光一時透脫。不然。且為你點破。舜若多神被無手人將兔角杖打得通身紅爛鮮血淋漓大地如雪。還委悉么。直饒你委悉得。要見太陽猶隔一由旬在。

太陽上堂。嵯峨萬仞。鳥道難通。劍刃輕冰。誰當履踐宗乘。妙句語路。難陳不二法門。凈名杜口。所以達磨西來。面壁九年。始遇知音。太陽今日也是無端。珍重。

不掛唇皮一句奇。少林冷坐最慈悲。須知此道非傳授。立雪神光已強為。(丹霞淳)

太陽問僧甚處來。曰洪山。師曰先師在么。曰在。師曰。在即不無。請渠出來我要相見。曰𠰒。師曰者個猶是侍者。僧無對。師曰喫茶去。

龍池微云。者僧將一條斷貫索到處要穿人鼻孔。者回卻被明安老漢穿卻。直得做手腳不辦。雖然。明安老

【現代漢語翻譯】 現代漢語譯本：

白雲阻斷，身體無所依靠。靈鶴翻騰，逕直向上飛去。煙霧籠罩著蘆花，在明月之中。仙人沒有眼睛，在黑暗中歸來。（頻吉祥） 大鑒惠能（Dajian Huineng，禪宗六祖）門下第十世 郢州太陽警玄禪師（Yingzhou Taiyang Jingxuan Chanshi，禪師名，梁山觀嗣） 上堂說法。半夜裡烏雞孵抱白鵠的蛋。天亮起來，卻生出老鸛。鶴的羽毛，鷹的利爪，鷺鷥的身子，卻和烏鴉結為伴侶。高高飛入雲霄，低低掠過柳岸。傍晚歸來仔細看，依稀卻像是雲中的大雁。 崇先奇云（Chongxian Qiyun，人名）。混淆不得，種類不齊。太陽老人（Taiyang Laoren，指太陽警玄禪師）的開示已經詳盡。只是難得遇到知音。皋亭（Gaoting，地名）這樣說，多少人錯誤領會。又在炭庫里做活計。 白巖符（Baiyan Fu，人名）說。如果有人完全明白，三病二光一時透脫。不然，就為你點破。舜若多神（Shunruo Duoshen，佛教人物）被沒有手的人用兔角杖打得全身紅爛，鮮血淋漓，大地如雪。還明白嗎？即使你明白了，要見到太陽警玄禪師還隔著一由旬（yiyoujun，古印度長度單位）那麼遠。 太陽警玄禪師上堂說法。高聳萬仞，鳥道難以通行。劍刃輕覆薄冰，誰敢於踐行宗乘？精妙的語句，難以陳述不二法門。維摩詰（凈名，Vimalkirti）杜口不言，所以達摩（Damo，菩提達摩）西來，面壁九年，才遇到知音。太陽警玄禪師今天也是無端如此。珍重。 不掛在嘴皮上的一句才奇妙，少林（Shaolin，少林寺）冷坐才是最慈悲。須知此道並非傳授所得，立雪斷臂的神光（Shenguang，慧可）已經算是強求了。（丹霞淳） 太陽警玄禪師問僧人從哪裡來。回答說洪山（Hongshan，山名）。禪師說先師在嗎？回答說在。禪師說，在即不無，請他出來我要相見。僧人無語。禪師說，這個還是侍者。僧人無對答。禪師說，喫茶去。 龍池微云（Longchi Weiyun，人名）說。這個僧人拿著一條斷了的貫索，到處想要穿人的鼻孔。這次卻被明安老漢（Mingan Laohan，人名）穿了鼻孔。弄得他做手腳都來不及。雖然如此，明安老

【English Translation】 English version:

White clouds severing, the body has no reliance. A nimble crane soars straight upwards. Mist locks the reed catkins in the bright moonlight. A celestial being without eyes returns in the darkness. (Pin Jixiang) The tenth generation after Dajian Huineng (the Sixth Patriarch of Zen) Zen Master Jingxuan of Taiyang in Yingzhou (Taiyang Jingxuan Chanshi, Zen master's name, a successor of Liangshan) Ascending the hall. At midnight, a black hen incubates a swan's egg. At dawn, it hatches an old stork. Crane's feathers, eagle's talons, heron's body, yet it keeps company with crows. Soaring high into the clouds, skimming low over willow banks. Returning at dusk, upon careful inspection, it vaguely resembles a wild goose in the clouds. Chongxian Qiyun. Cannot be confused, the kinds are not uniform. The Old Man Taiyang (referring to Zen Master Taiyang Jingxuan) has already exhausted the exposition. It's just rare to encounter a kindred spirit. Gaoting says this, how many people misunderstand. And are making a living in the coal yard. Baiyan Fu says. If someone fully understands, the three illnesses and two lights will be thoroughly shed at once. If not, I will reveal it for you. Shunruo Duoshen is beaten by a handless person with a rabbit-horn staff until his whole body is red and rotten, fresh blood dripping, the earth like snow. Do you understand yet? Even if you understand, to see Taiyang Jingxuan is still a yojana (ancient Indian unit of distance) away. Zen Master Taiyang Jingxuan ascends the hall. Towering ten thousand ren (unit of height), the bird path is difficult to pass. The sword's edge lightly covers thin ice, who dares to tread the lineage? Exquisite phrases, difficult to express the non-dual dharma gate. Vimalakirti keeps his mouth shut, therefore Bodhidharma came from the West, facing the wall for nine years, only then did he meet a kindred spirit. Taiyang Jingxuan is also doing this for no reason today. Treasure this. A phrase not hung on the lips is wondrous, sitting in silence at Shaolin is the greatest compassion. Know that this path is not obtained through transmission, Shenguang standing in the snow and cutting off his arm was already forced. (Danxia Chun) Zen Master Taiyang Jingxuan asks a monk where he comes from. He replies Hongshan (mountain name). The Zen master says, is the former master there? He replies, he is. The Zen master says, if he is there, then he is not absent, please ask him to come out, I want to see him. The monk is speechless. The Zen master says, this is still a attendant. The monk has no reply. The Zen master says, go have tea. Longchi Weiyun says. This monk is holding a broken string, wanting to pierce people's nostrils everywhere. This time, he is pierced by the old man Mingan. Making him unable to do anything. Even so, old Mingan

漢在洞下不無所長。若是臨濟。棒折也未放在。　崇先奇云。者僧果底從洪山來。祇是錯傳洪山語。以致虛費太陽常住茶湯。

太陽因僧問如何是和尚家風。師曰。滿瓶傾不出。大地沒饑人。

報恩倫云。明安老漢不負問端。盡情吐露。可謂所得甚簡。施設彌寬。丹霞道。罔象無心黃帝重。卞和有智楚王嫌。雖謂知言。然亦祇是矢上加尖。空中著楔。要識明安家風么。熱則乘涼寒向火。了無間事掛心頭。

荊山美玉何須辨。赤水玄珠不用拈。罔象無心黃帝重。卞和有智楚王嫌。(丹霞淳)

春山一帶曉天橫。雲影饃糊畫未成。好煞對江煙浪里。南宮幾筆墨痕新。(位中符)

六月梅花臘月蓮。軟如鐵石硬如綿。等閑狼藉闌干遍。惱殺丹青畫不全。(紫琈岠)

大鑒下十一世

舒州投子義青禪師(太陽玄嗣)

僧問。和尚適來拈香祝延聖壽。且道當今皇帝壽年多少。師曰。月籠丹桂遠。星拱北辰高。

六國清平賀聖年。珠簾高卷月明前。金輪那肯當堂坐。不用丹墀擊靜鞭。(丹霞淳)

玉燭遙開萬里天。禁城春色自相宣。云高日迥祥麟動。北極星河照暮原。(伴我侶)

露冷龍樓迥。星迴天宇高。御顏誰得近。香染玉羅袍。(俍亭挺)

一

【現代漢語翻譯】 現代漢語譯本： 漢在洞下並非一無是處。如果是臨濟宗，即使被打斷了棍子也不會罷休。崇先奇云說：『這個僧人到底是從洪山來的。只是錯誤地傳達了洪山的禪語，以至於白白浪費了太陽寺的茶水。』

太陽禪師因為有僧人問：『如何是和尚的家風？』禪師回答說：『滿瓶傾倒不出，大地沒有飢餓的人。』

報恩倫說：『明安老和尚沒有辜負提問，盡情吐露。可以說是所得非常簡單，施捨卻非常寬廣。』丹霞禪師說：『罔象無心，黃帝重視他；卞和有智慧，楚王嫌棄他。』雖然說是瞭解言語，但也只是箭上加尖，空中釘楔。想要認識明安的家風嗎？熱了就乘涼，冷了就向火，沒有其他事情掛在心頭。

荊山的寶玉何須辨認，赤水的玄珠不用拿取。罔象無心，黃帝重視他；卞和有智慧，楚王嫌棄他。（丹霞淳）

春山一帶，在拂曉的天空中橫亙。雲影模糊，像一幅未完成的畫。特別美的是對江的煙波里，南宮用幾筆就描繪出了新的墨痕。（位中符）

六月里開了梅花，臘月里開了蓮花，柔軟的像鐵石，堅硬的像棉花。隨隨便便地散落在欄桿周圍，惱得畫家畫不完整。（紫琈岠）

大鑒慧能（Dajian Huineng）下十一世

舒州投子義青禪師（Shuzhou Touzi Yiqing Chanshi）（太陽玄嗣（Taiyang Xuansi）的弟子）

有僧人問：『和尚剛才拈香祝願皇帝聖壽，請問當今皇帝能活多少歲？』禪師說：『月亮籠罩著丹桂，顯得遙遠；星星拱衛著北極星，顯得高大。』

六國清平，祝賀聖年。高高捲起珠簾，月光明亮。金輪皇帝不肯端坐在殿堂之上，不用在丹墀上敲打靜鞭。（丹霞淳）

玉燭的光輝遙遠地照耀著萬里晴空，京城裡春天的景色自然地相互輝映。祥雲高昇，太陽照耀，吉祥的麒麟在活動，北極星和銀河照耀著傍晚的原野。（伴我侶）

露水寒冷，龍樓顯得空曠；星辰迴轉，天空顯得高遠。皇帝的容顏誰能靠近？身上沾染了御香的玉羅袍。（俍亭挺）

一

【English Translation】 English version: Han was not without merit in Dongxia. If it were Linji, he wouldn't stop even if the stick was broken. Chongxian Qiyun said, 'Where did this monk actually come from Hongshan? It's just that he mistakenly conveyed the words of Hongshan, resulting in the tea and soup of Taiyang Temple being wasted in vain.'

Because a monk asked, 'What is the family style of the abbot?' Zen Master Taiyang replied, 'A full bottle cannot be emptied, and the earth has no hungry people.'

Baoen Lun said, 'Old Man Ming'an did not fail the question, and revealed everything wholeheartedly. It can be said that what he gained was very simple, but his giving was very broad.' Danxia said, 'Wangxiang was without intention, and the Yellow Emperor valued him; Bian He had wisdom, and the King of Chu disliked him.' Although it is said to understand words, it is only adding sharpness to an arrow and driving a wedge into the air. Do you want to know Ming'an's family style? Cool off when it's hot, and warm yourself by the fire when it's cold, with nothing else on your mind.

Why bother to identify the jade of Mount Jing, and there's no need to pick up the mysterious pearl of the Red River. Wangxiang was without intention, and the Yellow Emperor valued him; Bian He had wisdom, and the King of Chu disliked him. (Danxia Chun)

The spring mountains stretch across the dawn sky. The cloud shadows are blurred, like an unfinished painting. What's especially beautiful is in the misty waves across the river, where Nangong uses a few strokes to depict new ink marks. (Wei Zhongfu)

Plum blossoms bloom in June, and lotuses bloom in December, as soft as iron and stone, and as hard as cotton. They are scattered casually around the railings, annoying the painter who can't complete the painting. (Zi Fu Ju)

Eleventh Generation after Dajian Huineng (the Sixth Patriarch)

Zen Master Yiqing of Touzi Temple in Shuzhou (a disciple of Taiyang Xuansi)

A monk asked, 'The abbot just offered incense to wish the emperor a long life. How many years will the current emperor live?' The Zen master said, 'The moon covers the cassia tree, appearing distant; the stars surround the North Star, appearing high.'

The six states are peaceful, celebrating the sacred year. The beaded curtain is rolled up high, and the moonlight is bright. The Golden Wheel Emperor is unwilling to sit upright in the hall, and there is no need to strike the quiet whip on the red steps. (Danxia Chun)

The light of the jade candle shines far and wide across the clear sky, and the spring scenery in the capital naturally reflects each other. Auspicious clouds rise high, the sun shines brightly, and auspicious unicorns are active, with the North Star and the Milky Way illuminating the evening plains. (Ban Wo Lu)

The dew is cold, and the dragon tower appears empty; the stars revolve, and the sky appears high. Who can get close to the emperor's face? The jade robe is stained with the imperial fragrance. (Liang Ting Ting)

One

片虛凝絕謂緣。月門高拱帝堯天。時敲古磬清霜下。拋出靈丹大似拳。(德微昱)

投子示眾。若論此事。如鸞鳳翀霄不留其跡。𦏰羊掛角那覓其蹤。金龍不守于寒潭。玉兔豈棲於蟾影。其或主賓若立。須威音劫外搖頭。問答言陳仍玄路。傍提為唱。若能如是。猶在半途。更乃凝眸。不勞相見。

水澄月滿道人愁。妙用無依類莫收。劫外正偏兼帶路。不萌枝上辨春秋。(丹霞淳)

斫盡青山樵古洞。白雲籠處水重重。夜深明月來相照。千里寒光一鑒通。(頻吉祥)

投子因僧問。師唱誰家曲宗風。嗣阿誰。師曰。威音前一箭。射透兩重山。曰如何是相傳底事。師曰。全因淮地月。得照郢陽春。曰恁么則入水見長人。師曰。祇知荊玉異。那辨楚王心。僧禮拜。師以拂子擊之。

報恩倫云。者僧恁么問。投子恁么答。宗中辨的。量外轉機。可謂事存涵蓋合。理應箭鋒拄。還曉會得也無。其或莽鹵顢頇。報恩為你饒舌。拈拂子云。笑把金針穿斷線。慇勤分付到兒孫。擲下拂子。　崇先奇云。開疆闢土革故鼎新。投子老人自是一代英傑。且道者一隻箭落在甚麼處。有人道得。天下橫行。

珊瑚枝上玉花開。風遞清香遍九垓。勿謂乾坤成委曲。韶陽曾見睦州來。(丹霞淳)

異草靈

【現代漢語翻譯】 片虛凝絕謂緣：片面的虛空、凝固、斷絕，都可說是因緣所生。 月門高拱帝堯天：月亮門高高聳立，如同帝堯時代的景象。 時敲古磬清霜下：時常敲擊古老的磬，清冷的霜降落。 拋出靈丹大似拳：拋出的靈丹，大得像拳頭一樣。(德微昱)

投子（Touzi，禪師名）對大眾開示：如果談論這件事，就像鸞鳳衝上天空不留下痕跡，𦏰羊把角掛在樹上無處可尋軌跡。金龍不會守護在寒冷的深潭，玉兔怎麼會棲息在蟾蜍的影子中？如果還執著于主客對立，那就在威音王佛（Weiyin Wang Fo，古佛名）之前就已經搖頭否定了。問答的言語陳述仍然是玄妙的途徑。從旁邊提示作為唱和，如果能做到這樣，也還在半路上。更要凝神注目，不用見面也能心領神會。

水澄月滿道人愁：水澄澈，月圓滿，修道之人卻為此發愁。 妙用無依類莫收：奇妙的作用沒有依靠，各種類別都無法收納。 劫外正偏兼帶路：在劫數之外，正與偏都兼帶著道路。 不萌枝上辨春秋：在沒有萌芽的樹枝上辨別春秋。(丹霞淳)

斫盡青山樵古洞：砍盡了青山，樵夫住在古老的山洞裡。 白雲籠處水重重：白雲籠罩的地方，水流重重疊疊。 夜深明月來相照：夜深了，明月來互相照耀。 千里寒光一鑒通：千里的寒冷光芒，像鏡子一樣通透。(頻吉祥)

投子（Touzi，禪師名）因有僧人問：『師父您唱的是誰家的曲調，宗風是什麼？繼承的是誰？』 投子（Touzi，禪師名）說：『威音王佛（Weiyin Wang Fo，古佛名）之前的一箭，射穿了兩重山。』 僧人說：『如何是師父您相傳的根本宗旨？』 投子（Touzi，禪師名）說：『完全因為淮地的月亮，才能照亮郢陽的春天。』 僧人說：『這樣說來，就像入水后看見高大的人。』 投子（Touzi，禪師名）說：『只知道荊地的玉石奇異，哪裡能辨別楚王的心意。』 僧人禮拜，投子（Touzi，禪師名）用拂塵擊打他。

報恩倫（Baoen Lun，禪師名）說：『這個僧人這樣問，投子（Touzi，禪師名）這樣回答，在宗門中辨別清楚，在衡量之外轉變時機。』 『可以說是事情存在於涵蓋相合之中，道理應該像箭鋒相抵。還明白領會了嗎？如果粗魯莽撞，報恩（Baoen，禪師名）為你饒舌。』 拈起拂塵說：『笑著用金針穿斷線，慇勤地分付給子孫。』 擲下拂塵。 崇先奇（Chongxian Qi，禪師名）說：『開疆拓土，革除舊弊，鼎新氣象，投子（Touzi，禪師名）老和尚真是一代英傑。』 『且說這一隻箭落在什麼地方？有人說得出來，就可以天下橫行。』

珊瑚枝上玉花開：珊瑚枝上玉花盛開。 風遞清香遍九垓：風傳遞著清香，遍佈整個天際。 勿謂乾坤成委曲：不要說天地變得委曲。 韶陽（Shaoyang，禪師名）曾見睦州（Muzhou，地名）來：韶陽（Shaoyang，禪師名）曾經見過睦州（Muzhou，地名）的禪風。(丹霞淳)

異草靈

【English Translation】 Fragmentary emptiness, solidification, and severance are all said to arise from conditions. The moon gate stands tall, resembling the era of Emperor Yao. Often striking the ancient chime, the clear frost falls. The spiritual elixir thrown out is as large as a fist. (De Wei Yu)

Touzi (投子, name of a Chan master) addressed the assembly: 'If we discuss this matter, it is like a phoenix soaring into the sky without leaving a trace, or a goat hanging its horns on a tree where no tracks can be found. The golden dragon does not dwell in the cold, deep pool, and how could the jade rabbit reside in the shadow of the toad? If one still clings to the duality of host and guest, then one has already shaken one's head in negation before Weiyin Wang Fo (威音王佛, name of an ancient Buddha). The verbal statements of questions and answers remain a profound path. To prompt from the side as a response, even if one can do this, one is still only halfway there. One must further concentrate one's gaze, and understanding will arise without needing to meet.'

With clear water and a full moon, the Taoist is troubled. Wonderful function has no reliance, and categories cannot contain it. Beyond the kalpa, the right and the biased both carry the path. Discern spring and autumn on the branch before it sprouts. (Danxia Chun)

Having chopped down the green mountains, the woodcutter dwells in the ancient cave. Where white clouds envelop, the waters are layered upon layers. In the deep of night, the bright moon comes to shine upon us. A thousand miles of cold light, clear as a mirror. (Pin Jixiang)

Touzi (投子, name of a Chan master) asked a monk: 'Whose tune does the master sing, and what is the lineage of the school? Who do you succeed?' The master said: 'An arrow before Weiyin Wang Fo (威音王佛, name of an ancient Buddha) pierces through two mountains.' The monk said: 'What is the fundamental principle transmitted by the master?' The master said: 'Entirely because of the moon in Huai, the spring in Yingyang is illuminated.' The monk said: 'In that case, it is like seeing a tall person upon entering the water.' The master said: 'Only knowing the jade of Jing is extraordinary, how can one discern the heart of the King of Chu?' The monk prostrated, and Touzi (投子, name of a Chan master) struck him with a whisk.

Baoen Lun (報恩倫, name of a Chan master) said: 'This monk asks in this way, and Touzi (投子, name of a Chan master) answers in this way, clearly distinguishing within the school, and transforming the opportunity beyond measure.' 'It can be said that the matter exists within the fitting of a box and lid, and the principle should be like arrowheads meeting. Do you understand and comprehend? If you are crude and rash, Baoen (報恩, name of a Chan master) will speak on your behalf.' Raising the whisk, he said: 'Smiling, use a golden needle to thread a broken line, diligently entrusting it to descendants.' He threw down the whisk. Chongxian Qi (崇先奇, name of a Chan master) said: 'Opening up territory, reforming the old, and establishing the new, the old monk Touzi (投子, name of a Chan master) is truly a hero of his generation.' 'And where does this arrow land? If someone can say it, they can roam freely throughout the world.'

Jade flowers bloom on coral branches. The wind carries the clear fragrance throughout the nine realms. Do not say that heaven and earth have become distorted. Shaoyang (韶陽, name of a Chan master) once saw Muzhou (睦州, place name) come. (Danxia Chun)

Extraordinary and spiritual herbs

枝風度青。犀牛玩月兩無情。隔溪桃李流紅切。江上帆來越㨾清。(伴我侶)

郢上歌聲和者稀。楚王臺畔雪霏霏。滄浪一曲隨云舞。錯認湘娥是虙妃。(俍亭挺)

萬仞龍門驚雪噴。岷源遠出信難溷。從來高古江淮異。不是尋常流派論。(白巖符)

投子上堂。洪波浩渺白浪滔天。鎮海明珠在誰收掌。良久卓拄杖曰。百雜碎。

湘翁沄云。投子若無後語。幾乎失卻掌珠。雖然。未免一場狼藉。復頌。

赤水珠翻透日輝。龍王奮怒擲金錘。寒光擊碎煙波闊。罔象重逢墜險機。

郢州興陽清剖禪師(太陽玄嗣)

在太陽作園頭種瓜次。陽問甜瓜何時得熟。師曰即今熟爛了也。曰揀甜底摘來。師曰與甚麼人吃。曰不入園者。師曰未審不入園者還吃也無。曰汝還識伊么。師曰。雖然不識。不得不與。陽笑而去。

崇先奇云。瓜熟子離離。不入園者坐享無功。太陽父子恁么揀辨。可謂甜瓜徹蒂甜。

入園不入園。等是奴婢子。由來此個人。尊特不在此。不在此。在何處。風行雲止超情慮。長安路上不相逢。無生國里難回互。咄。(位中符)

興陽因僧問。裟竭出海乾坤震。覿面相承事若何。師曰。金翅鳥王當宇宙。箇中誰是出頭人。曰忽遇出頭又作么生。師曰

【現代漢語翻譯】 現代漢語譯本 枝頭的風度依然青翠。犀牛望月，兩方都無情意。（犀牛隻是映照月亮，月亮也不會為犀牛停留）隔著溪流，桃花李花飄落，紅色花瓣紛紛，令人惋惜。江面上，船帆從遠處駛來，越發顯得清澈。（伴我侶）

郢都的歌聲，能與之合唱的人稀少。楚王臺邊，雪花紛紛揚揚。我隨意唱一曲《滄浪》，隨著雲彩舞動。錯把湘水女神當成了虙妃。（俍亭挺）

萬仞高的龍門，水流奔騰如雪噴涌。岷江源頭遙遠，確實難以混淆。自古以來，高雅古樸的風格，江淮一帶與其他地方不同。不是可以用尋常的流派來評論的。（白巖符）

投子和尚升座說法。只見洪波浩渺，白浪滔天。誰能掌握鎮海的明珠？良久，投子和尚拄著枴杖說：『百雜碎』（指一切都粉碎，不留痕跡）。

湘翁沄云評論說：投子和尚如果沒有後面的話，幾乎就失去了掌上明珠（指最重要的東西）。雖然如此，也免不了一場狼藉。再次頌揚：

赤水明珠翻滾，光輝穿透太陽。龍王憤怒，擲出金錘。寒光擊碎了廣闊的煙波，罔象（傳說中的水怪）再次遭遇墜落的危險。

郢州興陽清剖禪師（太陽玄嗣）

（太陽玄嗣）在太陽禪師那裡做園頭，負責種瓜。太陽禪師問：『甜瓜什麼時候能熟？』興陽禪師說：『現在就熟透了。』太陽禪師說：『挑些甜的摘來。』興陽禪師說：『給什麼人吃？』太陽禪師說：『不入園的人。』興陽禪師說：『不知不入園的人，還能吃嗎？』太陽禪師說：『你還認識他嗎？』興陽禪師說：『雖然不認識，不得不給。』太陽禪師笑著離開了。

崇先奇云評論說：瓜熟了，瓜子就離開了瓜。不入園的人，坐享其成。太陽父子這樣揀選分辨，可謂甜瓜從瓜蒂到瓜瓤都是甜的。

入園的人和不入園的人，都是奴婢的兒子。本來這個人，尊貴特別之處不在這裡。不在這裡，在哪裡？風行雲止，超越了情感思慮。長安路上不相逢，無生國里難以互相迴應。咄！（位中符）

興陽禪師因為有僧人問：『裟竭龍王出海，乾坤震動。面對面相承的事情，應該如何？』興陽禪師說：『金翅鳥王正當宇宙。其中誰是出頭的人？』僧人說：『忽然遇到出頭的人，又該怎麼辦？』興陽禪師說：

【English Translation】 English version The branches still display their verdant grace. A rhinoceros gazing at the moon, both are without attachment. (The rhinoceros merely reflects the moon, and the moon does not linger for the rhinoceros.) Across the stream, peach and plum blossoms fall, their red petals scattering, a cause for lament. On the river, sails approach from afar, appearing all the more clear. (Accompanied by my companions)

In Ying, few harmonize with the songs sung. By the Terrace of the King of Chu, snow falls in abundance. I casually sing a tune of 'The Clear Waves', dancing with the clouds. Mistakenly, I take the goddess of the Xiang River for the Fufei. (Liang Ting Ting)

The Dragon Gate, ten thousand fathoms high, its waters surge like snow erupting. The source of the Min River is distant, indeed difficult to confuse. Since ancient times, the elegant and archaic style of the Jianghuai region differs from other places. It cannot be judged by ordinary schools of thought. (Baiyan Fu)

Touzi ascends the Dharma seat. Vast and boundless are the surging waves. Who can grasp the pearl that calms the sea? After a long pause, Touzi strikes his staff and says: 'A hundred fragments.' (meaning everything is shattered, leaving no trace)

Xiang Weng Yun comments: If Touzi had no further words, he would almost have lost the pearl in his palm (referring to the most important thing). Even so, a scene of utter chaos is unavoidable. He praises again:

The red water pearl rolls, its brilliance piercing the sun. The Dragon King, in anger, hurls a golden hammer. The cold light shatters the vast misty waves, and the Wangxiang (a legendary water monster) encounters the danger of falling again.

Zen Master Qingpou of Xingyang in Yingzhou (Taiyang Xuansi)

(Taiyang Xuansi) was working as a gardener for Zen Master Taiyang, tending melons. Taiyang asked: 'When will the sweet melons be ripe?' Xingyang replied: 'They are ripe and rotten right now.' Taiyang said: 'Pick some sweet ones.' Xingyang asked: 'For whom?' Taiyang said: 'For those who do not enter the garden.' Xingyang said: 'I wonder, can those who do not enter the garden eat them?' Taiyang said: 'Do you recognize them?' Xingyang said: 'Although I do not recognize them, I must give them some.' Taiyang laughed and left.

Chongxian Qiyun comments: When the melon is ripe, the seeds leave the melon. Those who do not enter the garden enjoy the fruits of labor without effort. The Taiyang father and son are so discerning in their selection, it can be said that the sweet melon is sweet from the stem to the core.

Those who enter the garden and those who do not enter the garden are all sons of servants. Originally, this person's nobility and specialness are not here. Not here, where are they? The wind moves and the clouds stop, transcending emotions and thoughts. We do not meet on the road to Chang'an, and it is difficult to respond to each other in the land of no birth. DOH! (Wei Zhong Fu)

Because a monk asked Zen Master Xingyang: 'When the Dragon King Shāgara emerges from the sea, the universe shakes. How should we deal with the matter of face-to-face transmission?' Zen Master Xingyang said: 'The Garuda King is in charge of the universe. Who is the one who stands out?' The monk said: 'What should I do if I suddenly encounter someone who stands out?' Zen Master Xingyang said:

。似鶻捉鳩君不信。御樓前驗始知真。曰恁么則叉手當胸退身三步也。師曰。須彌座下烏龜子。莫待重教點額回。

報恩秀云。者僧如牢度。差與舍利弗創給孤獨園時鬥勝。然龍固為鱗蟲之長。其如終不免為金翅之食。　樵風妙云。三回敵勝衝霄漢。一語揮彰迥異倫。要為者僧伸剖決。端然玉線引金針。山僧如是舉揚。也要澄清宇宙蹋斷波流。

展拓乾坤妙有方。威聲獵獵震朝堂。萬邦拱手俱承化。蠻觸之君敢不降。(頻吉祥)

南嶽福嚴審承禪師(太陽玄嗣)

因李相公特上山問如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然。乃有頌。出沒閑云滿太虛。元來真相一塵無。重重請問西來意。惟指庭前柏一株。

法林音云。據音上座見解。向第一度薦得略較些子。更待第二第三。何止白雲萬里。若是陶淵明。攢眉便歸去。

曾經三戰三俱北。一旦桓公親釋囚。霸業已成千載譽。至今誰不羨嘉猷。(懷松中)

金鉤浸水魚龍駭。三腳蝦蟆衝浪來。款乃一聲歸別浦。清宵月下獨徘徊。(崇效玉)

大鑒下十二世

東京天寧芙蓉道楷禪師(投子青嗣)

參投子。問。祖師言句如家常茶飯。離此之外別有為人處么。子曰汝道寰中天子還假

【現代漢語翻譯】 現代漢語譯本：

就像老鷹抓鴿子，你不相信，到御樓前驗證才知道是真的。那人說：『既然這樣，我就叉手當胸，退後三步。』 禪師說：『須彌座下的烏龜，不要等到重新教你點額頭才回頭。』 報恩秀云說：『這個僧人像牢度，差不多能與舍利弗建立給孤獨園時鬥勝。然而龍雖然是鱗蟲之長，最終也免不了成為金翅鳥的食物。』 樵風妙云說：『三次交鋒都戰勝敵人，氣勢衝上雲霄，一句話就彰顯出與衆不同。要為這個僧人辯解，就像用玉線引導金針一樣。』 山僧這樣讚揚，也要澄清宇宙，踏斷波濤。 『展拓乾坤，妙有方，威聲獵獵震朝堂。萬邦拱手俱承化，蠻觸之君敢不降。』(頻吉祥) 南嶽福嚴審承禪師(太陽玄嗣)： 因為李相公特地上山問什麼是祖師西來意。禪師指著庭前的柏樹。相公這樣問了三次，禪師也這樣回答了三次。相公很高興，於是作頌說：『出沒閑云滿太虛，元來真相一塵無。重重請問西來意，惟指庭前柏一株。』 法林音說：『依我看，音上座第一次推薦的見解還稍微好一點。再等到第二次、第三次，何止是白雲萬里。如果是陶淵明，早就皺著眉頭回去了。』 『曾經三戰三俱北，一旦桓公親釋囚。霸業已成千載譽，至今誰不羨嘉猷。』(懷松中) 『金鉤浸水魚龍駭，三腳蝦蟆衝浪來。款乃一聲歸別浦，清宵月下獨徘徊。』(崇效玉) 大鑒下十二世 東京天寧芙蓉道楷禪師(投子青嗣)： 參拜投子禪師，問道：『祖師的言句就像家常茶飯，除了這些之外，還有其他的教導嗎？』 投子禪師說：『你說天下的皇帝還需要……』

【English Translation】 English version:

It's like a hawk catching a dove; you don't believe it until you verify it before the imperial tower and then you know it's true. The person said, 'In that case, I'll clasp my hands in front of my chest and take three steps back.' The Chan master said, 'The turtle under the Sumeru (Mount Sumeru) throne, don't wait until you're taught again to tap your forehead before turning back.' Baoen Xiuyun said, 'This monk is like Laodu, almost able to compete with Sariputra (one of the Buddha's chief disciples) when he created the Jetavana (a famous Buddhist monastery) Garden. However, although the dragon is the chief of scaled creatures, it ultimately cannot avoid becoming food for the Garuda (a large mythical bird).' Qiaofeng Miaoyun said, 'Three times defeating the enemy, his spirit soars to the heavens; one word reveals his extraordinary nature. To defend this monk, it's like guiding a golden needle with a jade thread.' This mountain monk praises in this way, also wanting to purify the universe and sever the flow of waves. 'Expanding the universe, wonderful existence has its place; his majestic voice resounds through the court. All nations respectfully submit to his transformation; how dare the rulers of the barbarians not surrender?' (Pin Jixiang) Nanyue Fuyan Shencheng Chan Master (Taiyang Xuan's successor): Because Prime Minister Li specially went up the mountain to ask what the Patriarch's intention in coming from the West was. The Chan master pointed to the cypress tree in front of the courtyard. The Prime Minister asked three times in this way, and the Chan master answered three times in this way. The Prime Minister was delighted and composed a verse saying, 'Fleeting clouds fill the vast sky; originally, the true form is without a speck of dust. Repeatedly asking about the Patriarch's intention in coming from the West, he only points to the cypress tree in front of the courtyard.' Falin Yin said, 'In my opinion, the view recommended by Upasaka Yin the first time was slightly better. If we wait for the second and third times, it will be more than ten thousand miles of white clouds. If it were Tao Yuanming (a famous Chinese poet), he would have frowned and returned home long ago.' 'Having been defeated in three battles, Duke Huan personally released the prisoner. His hegemonic achievements have earned him praise for thousands of years; to this day, who doesn't envy his fine strategies?' (Huai Songzhong) 'A golden hook submerged in water startles fish and dragons; a three-legged toad rushes through the waves. With a sound of oars, it returns to a separate shore, wandering alone under the clear moon at night.' (Chongxiao Yu) Twelfth Generation from Dajian (Huineng, the Sixth Patriarch) Tokyo Tianning Furong Daokai Chan Master (Touzi Qing's successor): Visiting Chan Master Touzi, he asked, 'The Patriarch's words are like everyday tea and rice; besides these, is there any other teaching?' Chan Master Touzi said, 'Do you say that the emperor of the world still needs...'

堯舜禹湯也無。師擬進語。子以拂子驀口摵曰。汝發意來早有三十棒也。師忽開悟。禮拜便行。子曰且來阇黎。師不顧。子曰汝到不疑之地耶。師掩耳而出。

棲霞成云。芙蓉當時直出。豈不使人疑著。被投子輕輕拽回。不覺全身漏逗。到者里若能興波作浪。管教投子回互不來。　崇先奇云。俊哉大似破壁飛騰。三十棒分付得著。雖然。撿點將來。猶少三十棒在。

如水吹風。如風吹水。文彩縱橫。何彼何此。妙挾互融兮玉振金聲。全提正令兮高山仰止。翻笑西歸只履人。無端特地分皮髓。(竺庵成)

閨中少婦不知愁。春日凝妝上翠樓。忽見陌頭楊柳色。悔教夫婿覓封侯。(南庵依)

箭急機先快意時。飛龍騎得出天池。英標不為人羈繫。紫詔空教萬里馳。(位中符)

芙蓉一日侍投子游菜園。子度拄杖與師。師接得便隨行。子曰理合如是。師曰與和尚提鞋挈杖也不為分外。曰有同行在。師曰那一人不受教。子休去。至晚問師。早來說話不盡。師曰請和尚舉。曰卯生日戌生月。師即點燈來。子曰汝上來下去總不徒然。師曰在和尚左右理合如此。曰奴兒婢子誰家屋裡無。師曰和尚年尊缺它不得。曰得恁么慇勤。師曰報恩有分。

風穴喜云。明投暗合。玉轉珠回。賓主和同不無洞

【現代漢語翻譯】 現代漢語譯本 堯、舜、禹、湯（均為中國古代聖賢帝王）也不存在。某僧人想要進言，投子（禪師名號）用拂塵猛擊其口，喝道：『你發心來早了，該打三十棒！』這僧人忽然開悟，禮拜后便要離開。投子說：『且慢，阇黎（梵語，意為弟子）。』僧人不回頭。投子說：『你到達了毫無疑惑的境地了嗎？』僧人掩耳跑了出去。

棲霞成云禪師，芙蓉道楷禪師，當時都是直接了當的人，豈不令人心生疑惑？被投子輕輕一拽就回來了，不覺全身都露了破綻。到這裡，如果能興風作浪，定教投子也難以應對。崇先奇云禪師，真是俊傑，大有破壁飛騰之勢。三十棒打得恰到好處。雖然如此，仔細檢查起來，還少了三十棒。

如水吹動風，如風吹動水，文采縱橫交錯，哪裡分彼此？精妙地相互融合，如同玉振金聲般和諧。完全提倡正令，令人如高山仰止般敬佩。反倒嘲笑西歸的只履西歸之人（指達摩祖師），無端地特別區分皮囊和精髓。（竺庵成禪師評）

閨中女子不知愁，春日裡精心打扮登上翠樓。忽然看見路邊的楊柳色，後悔當初讓丈夫去追求功名利祿。（南庵依禪師評）

箭如離弦，時機快速，真是痛快淋漓。如同飛龍一般，騎著它也能衝出天池。英俊的才華不被人束縛，朝廷的紫詔也只能空自萬里追趕。（位中符禪師評）

芙蓉道楷禪師有一天陪同投子禪師遊覽菜園。投子禪師將拄杖遞給芙蓉禪師，芙蓉禪師接過後便跟隨其後。投子禪師說：『理應如此。』芙蓉禪師說：『為和尚您提鞋拿杖也不算過分。』投子禪師說：『有同行的人在。』芙蓉禪師說：『哪一個人不受教誨？』投子禪師便不再說話。到了晚上，投子禪師問芙蓉禪師：『早晨說的話還沒有說完。』芙蓉禪師說：『請和尚您先說。』投子禪師說：『卯日生，戌月生。』芙蓉禪師立刻點亮燈。投子禪師說：『你上來下去總不是徒勞。』芙蓉禪師說：『在和尚您左右，理應如此。』投子禪師說：『奴僕婢女，誰家沒有？』芙蓉禪師說：『和尚您年事已高，缺了他們不行。』投子禪師說：『如此慇勤？』芙蓉禪師說：『報恩是我的本分。』

風穴延沼禪師讚歎道：明裡暗裡，投合得恰到好處，如同玉珠轉動，賓主之間和諧一致，確實不無洞見。

【English Translation】 English version Neither Yao, Shun, Yu, nor Tang (all ancient Chinese sage emperors) exist. A monk intended to offer a remark, but Touzi (a Zen master's title) struck his mouth with a whisk and shouted, 'You came too early; you deserve thirty blows!' The monk suddenly attained enlightenment, bowed, and was about to leave. Touzi said, 'Wait, Ajari (Sanskrit for disciple).' The monk did not turn back. Touzi said, 'Have you reached a state of no doubt?' The monk covered his ears and ran out.

Zen Master Qixia Chengyun and Zen Master Furong Daokai were both straightforward at the time, which is bound to make people suspicious. Being lightly pulled back by Touzi, they unknowingly revealed all their flaws. If one can stir up waves here, they will surely make Touzi unable to cope. Zen Master Chongxian Qiyun is truly a hero, with the momentum of breaking through the wall and soaring. The thirty blows were delivered perfectly. However, upon careful inspection, thirty blows are still missing.

Like water blowing the wind, like wind blowing the water, the literary brilliance is crisscrossing, where is the difference? Subtly and mutually integrated, like the harmonious sound of jade and gold. Fully advocating the correct decree, making people admire like looking up to a high mountain. Instead, laugh at the one-shoe-returning person (referring to Bodhidharma) who returned to the West, groundlessly distinguishing between the skin and the essence. (Commentary by Zen Master Zhu'an Cheng)

The maiden in her chamber knows no sorrow, she dresses up carefully on a spring day and ascends the emerald tower. Suddenly seeing the color of the willows on the roadside, she regrets letting her husband seek fame and fortune. (Commentary by Zen Master Nan'an Yi)

The arrow is swift, the timing is quick, it's truly delightful. Like a flying dragon, one can ride it out of the Heavenly Pool. The handsome talent is not bound by anyone, the imperial decree can only chase after it in vain for thousands of miles. (Commentary by Zen Master Wei Zhongfu)

One day, Zen Master Furong Daokai accompanied Zen Master Touzi on a tour of the vegetable garden. Zen Master Touzi handed his staff to Zen Master Furong, who took it and followed him. Zen Master Touzi said, 'It should be so.' Zen Master Furong said, 'It's not too much to carry your shoes and staff, Master.' Zen Master Touzi said, 'There are companions present.' Zen Master Furong said, 'Who is not receptive to instruction?' Zen Master Touzi stopped speaking. In the evening, Zen Master Touzi asked Zen Master Furong, 'The words you said this morning were not finished.' Zen Master Furong said, 'Please speak first, Master.' Zen Master Touzi said, 'Born on Mao day, born in Xu month.' Zen Master Furong immediately lit the lamp. Zen Master Touzi said, 'Your coming and going are not in vain.' Zen Master Furong said, 'Being by your side, Master, it should be so.' Zen Master Touzi said, 'Which household doesn't have servants?' Zen Master Furong said, 'You are old, Master, you can't do without them.' Zen Master Touzi said, 'So diligent?' Zen Master Furong said, 'It is my duty to repay your kindness.'

Zen Master Fengxue Yanzhao praised: Overtly and covertly, they fit together perfectly, like the turning of jade beads, the host and guest are in harmony, indeed not without insight.

達。然則。門庭酬唱足可觀光。若論向上一途。猶未可在。何也。不見道那邊不坐空王殿。豈肯耘田向日輪。

芙蓉上堂。法身者理妙言玄。頓超始終之患。諸仁者。莫是幻身外別有法身么。莫即幻身便是法身么。若也恁么會去。儘是依它作解。矇昧兩岐。法眼未得通明。不見僧問夾山。如何是法身。山曰法身無相。如何是法眼。山曰法眼無瑕。忽有人問如何是法身。羊便干處臥。如何是法眼。驢揀濕處𡲘。更有人問作么生是法身。買帽相頭。作么生是法眼。坑坎堆阜。若點揀將來。夾山祇是學處不玄。如流俗閨閣物不能捨得。致使情關固閉識鎖難開。今日若不當陽顯示。後學何以知歸。勸汝諸人。不用求真。惟須息見。諸見若盡。昏霧不生。自然智鑒洞明。更無它物。還會么。良久曰。石中有火君須信。休向天邊問太陽。

道合平常絕異端。行人何必歷艱難。從今莫信孫臏卜。龜殼無靈不用鉆。(丹霞淳)

安邦定國有將軍。燮理陰陽付相臣。端坐龍樓不事者。從教四海樂昇平。(紫琈岠)

大匠不巧。大儒不學。絕毫絕厘。如山如岳。赤水無心而得珠。荊山有智還迷璞。(德微昱)

芙蓉因自覺問。胡家曲子。不墮五音。韻出青霄。請師吹唱。師曰。木雞啼夜半。鐵鳳叫天明。曰

【現代漢語翻譯】 達（Da）。然而，門庭的酬唱往來足以讓人觀賞。但若論及向上求道這一途徑，還遠遠不夠。為什麼呢？你沒聽說過嗎？『那邊不坐空王殿（指不執著于任何形式的成就），豈肯耘田向日輪（指不會爲了外在的利益而努力）』。

芙蓉（Furong，禪師名）上堂說法：『法身』（Dharmakaya，佛的真身）的道理精妙，言語玄奧，能頓然超越始終的困擾。各位，莫非在幻身之外另有法身嗎？莫非這幻身就是法身嗎？如果這樣理解，就完全是依著別人的解釋，矇昧于兩種歧途，法眼（Dharmacaksu，洞察真理的智慧之眼）無法通明。沒聽說過僧人問夾山（Jiashan，禪師名）：『如何是法身？』夾山回答：『法身無相。』『如何是法眼？』夾山回答：『法眼無瑕。』如果有人問：『如何是法身？』就讓羊在乾燥的地方躺臥。『如何是法眼？』就讓驢在潮濕的地方打滾。如果有人問：『如何是法身？』就如同買帽子卻只量頭。『如何是法眼？』就如同坑坑洼洼、堆堆疊疊。如果仔細辨別，夾山的說法只是在學習之處不夠玄妙，就像世俗女子捨不得閨房之物，導致情關緊閉，識鎖難開。今天若不當面顯示，後來的學人如何知道歸途？勸告各位，不用向外求真，只需停止各種見解。各種見解如果消失殆盡，昏暗的迷霧就不會產生，自然智慧明鑑洞徹，再無其他事物。明白了嗎？』良久后說：『石頭中有火，你必須相信，不要向天邊詢問太陽。』

道合平常，絕異端，修行人何必經歷艱難？從今以後不要相信孫臏（Sun Bin，古代軍事家）的占卜，龜殼沒有靈驗，不用鉆了。（丹霞淳，Danxia Chun，禪師名）

安定國家有將軍，調理陰陽交給宰相。端坐在龍樓上無所事事的人，才能讓天下太平。（紫琈岠，Zi Fu Ju，禪師名）

大匠不追求技巧，大學者不拘泥於學習。極其細微之處，如同山嶽般巍峨。赤水（Chishui，河流名）無心而得到珍珠，荊山（Jing Shan，山名）有智慧反而迷失了璞玉。（德微昱，De Wei Yu，禪師名）

芙蓉（Furong，禪師名）因為自覺而問：『胡家的曲子，不落入五音，韻律超出青霄，請老師吹唱。』老師說：『木雞啼叫在半夜，鐵鳳鳴叫在天明。』芙蓉說：

【English Translation】 Da. However, the exchanges and responses within the community are sufficient for observation. But when it comes to the path of seeking enlightenment, it is far from enough. Why? Haven't you heard it said, 'Over there, one does not sit in the palace of the Empty King (referring to not being attached to any form of achievement), how could one till the field towards the sun (referring to not striving for external benefits)?'

Furong (name of a Chan master) ascended the platform and said: 'The principle of the 'Dharmakaya' (the true body of the Buddha) is subtle and profound, and words are mysterious, capable of instantly transcending the troubles of beginning and end. Everyone, could it be that there is a Dharmakaya separate from the illusory body? Could it be that this illusory body is the Dharmakaya? If you understand it this way, you are completely relying on others' explanations, being ignorant of two divergent paths, and the 'Dharmacaksu' (the wisdom eye that penetrates the truth) cannot become clear. Haven't you heard of a monk asking Jiashan (name of a Chan master): 'What is the Dharmakaya?' Jiashan replied: 'The Dharmakaya is without form.' 'What is the Dharmacaksu?' Jiashan replied: 'The Dharmacaksu is without flaw.' If someone asks: 'What is the Dharmakaya?' Let the sheep lie down in a dry place. 'What is the Dharmacaksu?' Let the donkey roll around in a wet place. If someone asks: 'What is the Dharmakaya?' It's like buying a hat but only measuring the head. 'What is the Dharmacaksu?' It's like pits and mounds, heaps and piles. If you carefully discern, Jiashan's saying is just that the learning place is not profound enough, like worldly women who are reluctant to part with their boudoir items, causing the gate of emotions to be tightly closed and the lock of consciousness difficult to open. If it is not shown clearly today, how will later learners know the way home? I advise you all, do not seek truth externally, just stop all views. If all views disappear, dark mists will not arise, and naturally wisdom and discernment will be clear and penetrating, and there will be nothing else. Do you understand?' After a long silence, he said: 'There is fire in the stone, you must believe it, do not ask the sun at the edge of the sky.'

The Dao accords with the ordinary, rejecting heterodoxy, why must practitioners undergo hardship? From now on, do not believe in the divination of Sun Bin (an ancient military strategist), the tortoise shell is not effective, no need to drill it. (Danxia Chun, name of a Chan master)

To stabilize the country, there are generals, to regulate yin and yang, entrust it to the prime minister. Those who sit idly on the dragon tower, can bring peace to the world. (Zi Fu Ju, name of a Chan master)

The great craftsman does not pursue skill, the great scholar does not adhere to learning. Utterly subtle, like mountains and peaks. The Chishui (name of a river) obtains pearls without intention, Jing Shan (name of a mountain) has wisdom but is still lost in the uncut jade. (De Wei Yu, name of a Chan master)

Furong (name of a Chan master) asked because of self-awareness: 'The tune of the Hu people, does not fall into the five tones, the rhythm exceeds the blue sky, please teacher play and sing.' The teacher said: 'The wooden rooster crows in the middle of the night, the iron phoenix cries at dawn.' Furong said:

。恁么則一句曲含千古韻。滿堂雲水盡知音。師曰無舌兒童能繼和。曰作家宗師人天眼目。師曰禁取兩片皮。

克歸宗云。師資酬唱遞相激揚。扶豎洞上宗風。開發人天眼目則不無。且道如何是洞上宗旨。清風梳翠柳。明月弄蒼梧。

焦桐夜奏徽軫別。月映冰軒調最高。無舌兒童能繼和。倒騎鐵鳳出青霄。(亭山充)

鄭人作舞楚人歌。聲繞高梁雪曲和。四海欣聞傳聖祚。九重深處興幽多。(頂一珠)

秋山紅樹蘸溪津。猶向秋風憶故人。及至相𢹂舊遊處。夜傾霜浸月華新。(蔗庵范)

芙蓉在投子作典座。子曰廚務勾當不易。師曰不敢。曰煮粥耶蒸飯耶。師曰。人工淘米著火。行者煮粥蒸飯。曰汝作甚麼。師曰和尚慈悲放它閑去。

崇先奇云。深相體信。出入無難。芙蓉得之矣。三十年後人多懈怠。那裡討者閑漢。　文峰玉云。持籌畫䇿自有群僚。端拱無為須還主上。芙蓉與么酬對。可謂善得其旨。然到文峰者里。尚須別有個話會始得。為甚麼。曹溪波浪如相似。無限平人被陸沉。

勁敵目前佈陣奇。輕抽一箭出重圍。許多汗馬成何用。國泰方知感帝威。(元拂風)

芙蓉因僧問如何是無縫塔。師曰。白雲籠岳頂。終不露崔嵬。

鳳山啟云。湘南潭北。金

【現代漢語翻譯】 現代漢語譯本： 那麼，一句曲子就蘊含著千古的韻味，滿堂的僧人都像是知音。老師說：『不會說話的小孩也能繼續唱和。』（僧人）說：『（老師您）是作家宗師，是人天的眼目。』老師說：『管好你的兩片嘴唇。』

克歸宗說：『師父和弟子互相唱和，遞相激勵，發揚洞山宗的風範，開發人天眼目，這並非沒有。』且說什麼是洞山宗的宗旨？清風梳理著翠綠的柳樹，明月映照著蒼老的梧桐。

焦桐在夜晚演奏，琴徽琴軫的聲音特別不同，月光映照著冰冷的軒窗，曲調最為高妙。不會說話的小孩也能繼續唱和，倒騎著鐵鳳凰飛出青霄。（亭山充）

鄭國的樂人跳舞，楚國的樂人唱歌，歌聲環繞著高高的房梁，雪白的歌曲和諧動聽。四海都高興地聽到傳揚聖上的功業，深深的宮廷中興致幽遠而深長。（頂一珠）

秋天的山，紅色的樹，浸染著溪邊的水。仍然向著秋風懷念著故人。等到互相攜手來到舊日遊玩的地方，夜晚傾訴著，霜浸染著，月光清新。（蔗庵范）

芙蓉在投子寺做典座（寺院中負責管理事務的僧人）。投子說：『廚房裡的事務不容易管理。』芙蓉說：『不敢當。』投子說：『是煮粥呢，還是蒸飯呢？』芙蓉說：『人工淘米，點火，行者（負責雜務的僧人）煮粥蒸飯。』投子說：『你做什麼？』芙蓉說：『和尚慈悲，放我閑著。』

崇先奇說：『深深地相互信任，出入沒有困難，芙蓉得到了其中的真諦。三十年後，人們大多懈怠，到哪裡去找這樣的閑人？』文峰玉說：『拿著籌碼，計劃策略，自有眾多的官員。端拱無為，必須還給君主。』芙蓉這樣應對，可以說是善於領會其中的旨意。然而到了文峰這裡，還必須另外有個說法才行。為什麼？曹溪的波浪如此相似，無數的普通人被淹沒。』

勁敵目前，擺出奇特的陣勢，輕輕抽出一箭，突破重重包圍。許多戰馬的功勞有什麼用？國家太平，才知道感恩皇上的威德。（元拂風）

芙蓉因為有僧人問：『什麼是無縫塔？』芙蓉說：『白雲籠罩著山頂，始終不露出高峻的山峰。』

鳳山啟說：『湘南潭北，金

【English Translation】 English version: So, a single melody contains the rhythm of a thousand ages, and all the monks in the hall are like kindred spirits. The teacher said, 'A child without a tongue can also continue to harmonize.' (The monk) said, '(You, teacher) are a master writer, the eyes of humans and gods.' The teacher said, 'Guard your two lips.'

Ke Guizong said, 'Teacher and disciple chant in response to each other, stimulating and promoting each other, upholding the style of the Dongshan sect, and developing the eyes of humans and gods. This is not without merit.' Now, what is the essence of the Dongshan sect? A gentle breeze combs the green willows, and the bright moon plays with the ancient wutong tree.

Jiaotong plays at night, the sounds of the frets and tuning pegs are particularly different, the moonlight reflects on the cold window, and the melody is most exquisite. A child without a tongue can also continue to harmonize, riding an iron phoenix out of the blue sky. (Tingshan Chong)

The people of Zheng dance, the people of Chu sing, the singing surrounds the high beams, and the snow-white songs are harmonious and pleasant. The four seas are happy to hear the propagation of the sage's achievements, and in the deep palace, the interest is profound and lasting. (Ding Yizhu)

The autumn mountains, the red trees, are soaked in the water by the stream. Still, towards the autumn wind, I remember my old friend. When we hold hands and come to the old place of play, we pour out our hearts at night, the frost soaks, and the moonlight is fresh. (Zhe'an Fan)

Furong was the superintendent (monk in charge of managing affairs in the temple) at Touzi Temple. Touzi said, 'The affairs in the kitchen are not easy to manage.' Furong said, 'I dare not.' Touzi said, 'Is it cooking porridge or steaming rice?' Furong said, 'People wash the rice and light the fire, and the attendant (monk in charge of chores) cooks the porridge and steams the rice.' Touzi said, 'What do you do?' Furong said, 'The monk is compassionate and lets me be idle.'

Chongxian Qi said, 'Deeply trusting each other, entering and exiting without difficulty, Furong has obtained the true meaning. After thirty years, most people are lazy, where can we find such an idle person?' Wenfeng Yu said, 'Holding the chips and planning strategies, there are many officials. Holding hands and doing nothing, it must be returned to the monarch.' Furong's response can be said to be good at understanding the meaning. However, when it comes to Wenfeng, there must be another saying. Why? The waves of Cao Xi are so similar, countless ordinary people are submerged.'

A strong enemy is in front, setting up a strange formation, lightly drawing an arrow, breaking through the heavy encirclement. What is the use of the merits of many warhorses? When the country is peaceful, we know to be grateful for the emperor's virtue. (Yuan Fufeng)

Furong, because a monk asked, 'What is a seamless pagoda?' Furong said, 'White clouds cover the top of the mountain, never revealing the towering peaks.'

Fengshan Qi said, 'South of Xiang, north of Tan, gold

刀已剪不開。白鳥蘆花。玉戶推歸不得。芙蓉恁么道。雖則針線綿密。由來巴鼻全無。要見無縫塔也大難在。何故。霜天月落夜將半。誰共沉潭照影寒。

層層落落影團團。切忌當陽著眼看。直下有無俱不立。白漫漫又黑漫漫。(雪巖欽)

霞蒸霧擁倚高空。無縫由來絕異同。堪笑人重添註腳。崑崙煙鎖月明中。(浹水洽)

岱嶽祠高望翠微。乘雲玉輦見還稀。群臣拜擁山容靜。萬歲聲中青鳥飛。(俍亭挺)

青青楊柳眼。灼灼桃花面。都來入望賒。直下許誰薦。一聲云外曉鶯啼。萬壑煙籠不可見。(顧言愚)

芙蓉因僧問。師唱誰家曲。宗風嗣阿誰。師曰。金鳳夜棲無影樹。峰巒才露海云遮。

天目律云。還見芙蓉老漢答處通玄么。不見道韶陽曾見睦州來。

等閑應問豈安排。一句全提隱顯該。薄霧依依籠古徑。孤峰終不露崔嵬。(丹霞淳)

逗漏春光半入微。陽和無足不沾衣。流鶯落葉煙村暮。林靜叢多馬跡稀。(伴我侶)

沙漠風高孤雁落。汀洲春暖白鶴眠。故山一去音書斷。極目蒼林鎖暝煙。(夢庵律)

芙蓉因楊杰侍郎至問曰與師相別幾年矣。師曰七年。曰學道來參禪來。師曰不打者鼓笛。曰恁么則空遊山水百無所能也。師曰別來未久善能

高鑒。公乃大笑。

東明際云。平坦處不妨孤危。孤危處不妨平坦。　博山奉云。非楊公不能見芙蓉之造詣。非芙蓉不能當楊公之探討。黃金見火愈見精光則固是。若在明眼作傢俱難為撿點。且道什麼處是難為撿點處。

芙蓉因僧問。夜半正明。天曉不露。如何是不露底事。師曰。滿船空載月。漁父宿蘆花。

星流水國夜然燈。月映江天明似鏡。隱顯無私位不該。依俙擬動成偏正。(丹霞淳)

夜上浮圖最上層。下方燈火若星明。扁舟移向蘆灣宿。開眼白雲宇宙橫。(惟岑嶾)

夜船虛載蘆花月。斗柄低垂轉未央。不動玉機成變態。下方鐘韻雜笙簧。(天愚寶)

理事渾融妙德全。煙籠岳頂月臨淵。虛明夾岸夕如晝。赤膊蘆花枕雪眠。(截駒云)

沉沉夜色水含煙。月映長江上下天。驚覺漁翁舒睡眼。滿江風景不成眠。(佛指滿)

芙蓉上堂拈拄杖曰。者里薦得。猶是諸佛建立邊事。直饒東涌西沒卷舒自在。也未夢見七佛已前底訊息。須知有一人不受教詔。若識此人。參學事畢。

玉線囊縫穴鼻針。繡幃花落恨春深。自從嫁與潘郎后。婢膝奴顏爭得侵。(湘翁沄)

名可掛凌煙。功堪稱敵國。未若處東宮。生來自尊特。(佛鎧堅)

芙蓉因僧問

【現代漢語翻譯】 高鑒（人名）。公（指高鑒）乃大笑。

東明際云（人名）。平坦的地方不妨顯得孤立和危險，孤立和危險的地方不妨顯得平坦。

博山奉云（人名）。不是楊公（指楊無為，人名）不能見到芙蓉（指芙蓉道楷禪師，人名）的造詣，不是芙蓉不能擔當楊公的探討。黃金經過火煉更加顯出精光固然是這樣，如果在明眼的作家那裡，都難以進行鑑別。且說哪裡是難以鑑別的地方？

芙蓉（指芙蓉道楷禪師）因僧人問：『夜半正是明亮的時候，天亮了反而不顯露，如何是不顯露的實情？』 師父說：『滿船空載著月亮，漁父在蘆葦花中安睡。』

星光流水，國夜裡點燃燈火，月亮映照江天，明亮如鏡。隱現沒有私心，位置不應該固定，依稀彷彿，稍微一動就成了偏頗不正。（丹霞淳）

夜晚登上浮屠（寶塔）的最上層，下方燈火如同星光般明亮。小船移向蘆葦灣停宿，睜開眼睛，白雲橫貫宇宙。（惟岑嶾）

夜晚的船空載著蘆葦花和月亮，北斗星的柄低垂，時間流逝。不動的玉石磨盤也呈現出變化的狀態，下方鐘聲的韻律夾雜著笙簧的聲音。（天愚寶）

事理融合，妙德圓滿，煙霧籠罩山頂，月光照臨深淵。空虛明亮，兩岸如同白晝，赤裸著身體在蘆葦花中枕著雪睡覺。（截駒云）

沉沉的夜色，水面含著煙霧，月亮映照長江，照亮了上下天。驚醒了漁翁，舒展開睡眼，滿江的風景讓人無法入眠。（佛指滿）

芙蓉（指芙蓉道楷禪師）上堂，拿起拄杖說：『在這裡領會得到，仍然是諸佛建立的邊事。即使能夠東涌西沒，卷舒自在，也未曾夢見七佛以前的訊息。須知有一個人不受教詔，如果認識這個人，參學的事情就完畢了。』

玉線縫製的囊袋，穴鼻的針，繡花的帷幕，花落了，感嘆春天逝去。自從嫁給潘郎（指潘安，比喻美男子）之後，婢女奴才般的姿態，爭著得到親近。（湘翁沄）

名字可以掛在凌煙閣（表彰功臣的樓閣），功勞可以稱得上是敵國。不如身處東宮（太子的居所），生來就自尊自大。（佛鎧堅）

芙蓉（指芙蓉道楷禪師）因僧人問

【English Translation】 Gao Jian (name of a person). The Duke (referring to Gao Jian) laughed loudly.

Dongming Jiyun (name of a person) said: 'In a flat place, it doesn't hurt to be isolated and dangerous; in an isolated and dangerous place, it doesn't hurt to be flat.'

Boshan Fengyun (name of a person) said: 'Without Yang Gong (referring to Yang Wuwei, name of a person), one cannot see Furong's (referring to Zen Master Furong Daokai, name of a person) attainments; without Furong, one cannot undertake Yang Gong's exploration. It is certainly true that gold becomes even more refined after being tempered by fire, but even for discerning masters, it is difficult to discern. Tell me, where is it difficult to discern?'

Furong (referring to Zen Master Furong Daokai) was asked by a monk: 'In the middle of the night, it is brightly illuminated, but at dawn, it is not revealed. What is the matter of not being revealed?' The Master said: 'A boat fully loaded with the empty moon, a fisherman sleeps among the reed flowers.'

Stars flow, the country lights lamps at night, the moon reflects the river and sky, bright as a mirror. Concealment and manifestation are without selfishness, the position should not be fixed, vaguely, a slight movement becomes biased and incorrect. (Danxia Chun)

At night, climb to the top of the pagoda, the lights below are as bright as stars. A small boat moves to the reed bay to rest, open your eyes, white clouds stretch across the universe. (Wei Cen Yin)

The night boat is empty, carrying reed flowers and the moon, the handle of the Big Dipper hangs low, time passes. The motionless jade millstone also presents a changing state, the rhythm of the bell below is mixed with the sound of reed pipes. (Tianyu Bao)

Principle and phenomena are integrated, wonderful virtue is complete, mist shrouds the mountain top, moonlight shines on the abyss. Empty and bright, the two banks are like daytime, naked, sleeping among the reed flowers, pillowing snow. (Jieju Yun)

Deep night, the water contains mist, the moon reflects the Yangtze River, illuminating the sky above and below. Startled, the fisherman stretches his sleepy eyes, the scenery of the entire river makes it impossible to sleep. (Fozhi Man)

Furong (referring to Zen Master Furong Daokai) ascended the hall, picked up his staff and said: 'To understand here is still a peripheral matter established by all the Buddhas. Even if one can emerge in the east and disappear in the west, roll up and stretch out freely, one has not even dreamed of the news before the Seven Buddhas. Know that there is one person who does not accept teachings, if you recognize this person, the matter of studying is finished.'

A pouch sewn with jade thread, a needle for piercing the nostrils, an embroidered curtain, the flowers have fallen, lamenting the passing of spring. Since marrying Pan Lang (referring to Pan An, a metaphor for a handsome man), the posture of a maidservant and slave, vying to be close. (Xiangweng Yun)

The name can be hung in the Lingyan Pavilion (a pavilion honoring meritorious officials), the merit can be called the enemy country. It is better to be in the East Palace (the residence of the crown prince), born with self-respect and arrogance. (Fokai Jian)

Furong (referring to Zen Master Furong Daokai) was asked by a monk

如何是和尚家風。師曰眾人皆見。曰未審見個甚麼。師曰東壁打西壁。

芙蓉帳里御爐香。十二樓分禁苑涼。水殿夜闌風月靜。昆明池畔舞鴛鴦。(俍亭挺)

九重深處彩雲環。習習春風尚帶寒。香閣夢迴初夜后。銀鉤斜掛玉闌干。(山容波)

洛水橋邊春日斜。碧流清淺見瓊沙。無端陌上東風急。驚起鴛鴦出浪花。(覺圓胤)

芙蓉上堂良久曰。青山常運步。石女夜生兒。

石澗泐云。道則太煞道要。且祇得八成。欲稱洞上全提猶欠在。百丈則不然。閑𢹂竹杖來仙島。倦倚籃輿趁出山。欲識箇中玄妙意。不留圈圚到人間。

宗鑒法林卷六十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十九

集云堂　編

大鑒下十三世

鄧州丹霞子淳禪師(芙蓉楷嗣)

上堂。寶月流暉。澄潭布影。水無蘸月之意。月無分照之心。水月兩忘方可稱斷。所以道昇天底事直須飏卻。十成底事直須丟卻。擲地作金聲。不須回顧。若能如是。始解向異類中行。諸人到者里還相委悉么。良久曰。常行不舉人間步。披毛戴角混塵泥。

崇先奇云。有國有家者未嘗不本此。丹霞老人恁么為人。難免喪盡家珍。

廉纖脫盡體無依。尊

【現代漢語翻譯】 現代漢語譯本 『如何是和尚家風？』（什麼是和尚的家風？）師父說：『眾人皆見。』（大家都看得見。）問：『未審見個甚麼？』（不知道看見了什麼？）師父說：『東壁打西壁。』（用東邊的墻撞擊西邊的墻。）

『芙蓉帳里御爐香，十二樓分禁苑涼。水殿夜闌風月靜，昆明池畔舞鴛鴦。』(俍亭挺)

『九重深處彩雲環，習習春風尚帶寒。香閣夢迴初夜后，銀鉤斜掛玉闌干。』(山容波)

『洛水橋邊春日斜，碧流清淺見瓊沙。無端陌上東風急，驚起鴛鴦出浪花。』(覺圓胤)

芙蓉上堂良久曰：『青山常運步，石女夜生兒。』（青山經常在移動，石女晚上生孩子。）

石澗泐云。道則太煞道要，且祇得八成。欲稱洞上全提猶欠在。百丈則不然。閑𢹂竹杖來仙島，倦倚籃輿趁出山。欲識箇中玄妙意，不留圈圚到人間。

宗鑒法林卷六十八 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷六十九

集云堂　編

大鑒下十三世

鄧州丹霞子淳禪師(芙蓉楷嗣)

上堂。寶月流暉，澄潭布影。水無蘸月之意，月無分照之心。水月兩忘方可稱斷。所以道昇天底事直須飏卻，十成底事直須丟卻。擲地作金聲，不須回顧。若能如是，始解向異類中行。諸人到者里還相委悉么。良久曰：『常行不舉人間步，披毛戴角混塵泥。』

崇先奇云。有國有家者未嘗不本此。丹霞老人恁么為人，難免喪盡家珍。

廉纖脫盡體無依，尊

【English Translation】 English version 『What is the family style of a monk?』 The master said, 『Everyone sees it.』 Asked, 『I don't know what is seen?』 The master said, 『The east wall hits the west wall.』

『Inside the hibiscus tent, the imperial incense burner scents the air, the twelve towers divide the coolness of the forbidden garden. In the water palace, the night is late, the breeze and moon are still, on the Kunming Pond, mandarin ducks dance.』 (俍亭挺)

『Deep within the ninefold palace, colorful clouds encircle, the gentle spring breeze still carries a chill. In the fragrant pavilion, after a dream returns from the first night, a silver hook hangs askew on the jade balustrade.』 (山容波)

『Beside the Luoshui Bridge, the spring sun slants, the clear and shallow blue stream reveals jade sands. For no reason, the east wind on the path is urgent, startling mandarin ducks from the waves.』 (覺圓胤)

Furong (name of the master) ascended the hall and after a long silence said: 『The green mountains constantly move, the stone woman gives birth at night.』

Shijian (place name) Le Yun (name). The Dao (the Way) is too much the essence of the Dao, and only achieves eighty percent. To call it a complete raising above the cave is still lacking. Baizhang (name of a master) is not like that. Leisurely carrying a bamboo staff, he comes to the immortal island, wearily leaning on a bamboo palanquin, he hurries out of the mountains. If you want to know the profound meaning within, do not leave any traces in the human world.

Zongjian Falin (collection name) Volume Sixty-Eight Supplement to the Buddhist Canon Continued, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin (collection name) Volume Sixty-Nine

Compiled by Jiyun Hall

Thirteenth Generation from Dajian (Huineng, the Sixth Patriarch)

Dengzhou Danxia Zichun Chan Master (Successor of Furong Kai)

Ascending the hall. The precious moon flows with radiance, the clear pool casts its reflection. The water has no intention of dipping the moon, the moon has no intention of dividing its light. Only when water and moon are both forgotten can it be called severance. Therefore, it is said that the matter of ascending to heaven must be cast away, the matter of ten perfections must be discarded. Throw it to the ground and make a golden sound, do not look back. If you can be like this, you will begin to understand how to walk among different kinds. Do you all understand this? After a long silence, he said: 『Always walking without lifting human steps, wearing fur and horns, mixing with dust and mud.』

Chongxian Qiyun. Those who have a country and a family have never not based themselves on this. Danxia (name of the master) the old man acts like this for people, it is difficult to avoid losing all family treasures.

Having completely shed the slightest attachment, the body is without reliance, respect

貴才耽被悟迷。不守寒潭清夜影。賺成頭角落塵泥。(頻吉祥)

丹霞上堂。舉德山曰。我宗無語句。實無一法與人。恁么說話。可謂是祇知入草求人。不覺通身泥水。仔細觀來。祇具一隻眼。丹霞即不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷胎。

月暈天風霧不開。海鯨東促百川回。驚波一擊三山動。河渡公無歸去來。(鐵容玄)

王言才出已如綸。父老傳聞淚欲紛。祇道興師邦可定。輸他不嗜殺人君。(南庵依)

塞鼓聲中催雪刃。紅旗影里定昇平。歸來共賞秋空月。一掬澄潭上下盈。(素巖旻)

丹霞因僧問。牛頭未見四祖時如何。師曰金菊乍開蜂競采。曰見后如何。師曰苗枯花謝了無依。

白巖符別前語。松直棘曲。別後語。鵠白烏玄。

丹霞上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。祇解指蹤話跡。且不能拈示於人。丹霞今日劈開宇宙。打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下曰。還見么。鷺鷥立雪非同色。明月蘆花不似它。

像田現云。剖破藩籬。高廠玄閣。要人把手共登。固是丹霞一片熱腸。當時以拄杖卓一下便休。不妨奇特。乃更箋了又注。祖師門下濟得個甚麼事。

收放分明眼未圓。金剛

【現代漢語翻譯】 現代漢語譯本： 你那珍貴的才華被錯誤的理解所迷惑，不再守護寒潭清夜中的倒影，最終落得頭角蒙塵的下場。（頻吉祥）

丹霞禪師上堂說法，引用德山禪師的話說：『我宗門沒有固定的言語，實際上也沒有任何固定的法可以傳授給人。』這樣說話，可以說是隻知道在草叢中尋找他人，卻不自覺地全身沾滿泥水。仔細看來，也只具備一隻眼。丹霞我的看法卻不同，我宗門有言語，鋒利的金刀也剪不開，其中蘊含著深深的玄妙旨意，就像玉女在夜晚懷胎一樣。

月亮周圍的光暈，天上的風，霧氣，都無法消散，海中的鯨魚向東邊遊動，促使百川迴歸大海。驚濤駭浪一擊，三山都為之震動，黃河的擺渡人啊，已經沒有歸期了。（鐵容玄）

君王的命令才剛頒佈，就已經像聖旨一樣不可更改，百姓們聽聞后都流下了眼淚。只說興兵打仗國家就可以安定，卻比不上那不嗜殺的君王。（南庵依）

邊塞的戰鼓聲中，士兵們冒著風雪揮舞著刀刃，鮮紅的旗幟下，預示著天下太平。凱旋歸來，一同欣賞秋夜的明月，清澈的潭水上下輝映著月光。（素巖旻）

丹霞禪師因為有僧人問：『牛頭禪師未見四祖道信（佛教禪宗四祖）時如何？』丹霞禪師回答說：『就像金色的菊花剛剛開放，引得蜜蜂爭相採蜜。』僧人又問：『見四祖之後又如何？』丹霞禪師回答說：『就像花凋謝，苗枯萎，什麼依靠都沒有了。』

白巖符禪師區分前後的言語：松樹是直的，荊棘是彎曲的。區分之後的言語：天鵝是白的，烏鴉是黑的。

丹霞禪師上堂說法：『在天地之內，宇宙之間，有一件寶貝，隱藏在形山之中。』肇法師（僧肇，東晉時期著名佛學家）這樣說，只是解釋了軌跡，講述了事跡，卻不能指出來給人看。丹霞我今天劈開宇宙，打破形山，為各位指出來。有眼力的人辨認一下。』用拄杖敲了一下地面說：『還看見了嗎？白鷺站在雪中，顏色卻不一樣，明月下的蘆花，也不像明月。』

象田禪師顯現雲彩，剖開藩籬，高大的廠房，玄妙的樓閣，需要人手把手地共同攀登。這固然是丹霞禪師一片熱心腸。當時用拄杖敲一下地面就結束，已經很奇特了。竟然還加以註釋，祖師門下能濟得了什麼事呢？

收放自如，但眼力還不夠圓融，金剛（佛教護法神）

【English Translation】 English version: 'Your precious talent is deluded by misunderstanding, no longer guarding the clear night reflection in the cold pool, eventually ending up with dust on your head and horns.' (Pin Jixiang)

Zen Master Danxia ascended the hall and quoted Zen Master Deshan, saying, 'My school has no fixed words, and in reality, there is no fixed Dharma to impart to others.' Speaking like this is like only knowing how to seek others in the grass, unknowingly covered in mud. Upon closer inspection, they only possess one eye. My view, Danxia, is different. My school has words that even sharp golden knives cannot cut open, containing profound and subtle meanings, like a jade maiden conceiving in the night.

The halo around the moon, the wind in the sky, and the fog cannot dissipate. The sea whale swims eastward, urging the rivers to return to the sea. A single strike of the surging waves shakes the three mountains. Ferryman of the Yellow River, there is no return date. (Tie Rongxuan)

The king's command has just been issued and is already like an imperial decree, unchangeable. The elders shed tears upon hearing it. They only say that the country can be stabilized by raising troops, but it is not as good as a king who does not delight in killing. (Nan'an Yi)

Amidst the sounds of border drums, soldiers brave the snow, wielding their blades. Under the red flags, peace is predicted. Returning home, we will admire the autumn moon together, the clear pool reflecting the moonlight above and below. (Su Yanmin)

Zen Master Danxia, because a monk asked, 'What was Niu Tou (founder of the Niutou School of Chan Buddhism) like before he met the Fourth Patriarch Daoxin (fourth patriarch of Chan Buddhism)?' Zen Master Danxia replied, 'Like golden chrysanthemums just blooming, attracting bees to gather honey.' The monk then asked, 'What was he like after meeting the Fourth Patriarch?' Zen Master Danxia replied, 'Like flowers withering and seedlings dying, with nothing to rely on.'

Zen Master Baiyan Fu distinguishes the words before and after: Pine trees are straight, thorns are curved. Distinguishing the words after: Swans are white, crows are black.

Zen Master Danxia ascended the hall and said, 'Within heaven and earth, between the cosmos, there is a treasure hidden in Mount Xing. Master Zhao (Sengzhao, a famous Buddhist scholar of the Eastern Jin Dynasty) said this, but he only explained the traces and narrated the events, unable to point it out to others. Today, I, Danxia, split open the universe, break Mount Xing, and point it out to everyone. Those with eyes, discern it.' He struck the ground with his staff and said, 'Do you see it yet? White herons standing in the snow are not the same color, and reeds under the bright moon are not like the moon.'

Zen Master Xiangtian manifested clouds, broke through the fences, tall factories, and mysterious pavilions, requiring people to climb together hand in hand. This is indeed Zen Master Danxia's warm heart. At that time, ending with a strike of the staff was already remarkable. To even annotate it, what can the disciples of the patriarch accomplish?

Freely retracting and releasing, but the vision is not yet complete, Vajra (Buddhist guardian deity)

際下火燒天。梵王怒把飛輪舉。萬里山河絕點菸。(湘翁沄)

撲鼻盡馨香。舉世無相似。若是陶淵明。攢眉便歸去。(云庵量)

當場無怯容。擲出珠無颣。剖腹非其人。徒把春風對。(克己貌)

丹霞上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前。

烏雞夜半傳訊息。玉兔天明入紫微。偏正縱橫原不涉。阿誰肯赴兩頭機。(虎角焸)

東京凈因枯木法成禪師(芙蓉楷嗣)

上堂。知有佛祖向上事。方有語話分。且道那個是佛祖向上事。有個人家兒子。六根不具七識不全。是大闡提無佛種性。逢佛殺佛逢祖殺祖。天堂收不得。地獄攝無門。大眾還識得此人么。良久曰。對面不仙陀。睡多饒寐語。

寶壽方云。大小凈因恁么提持。牚門拄戶即得。若是佛祖向上事。三生六十劫。且作么生是佛祖向上事。吃官酒。臥官街。興來踏斷長溪月。散發狂歌笑滿腮。

凈因上堂。燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭子。至今遊蕩不歸來。者冤家。好歸來。黃花與翠竹。早晚為誰開。

菱花獨弄劫前機。玉戶初彰化外儀。簾幙煙籠秋錦織。蟾蜍待曉上丹墀。(頻吉祥)

洪州寶峰闡提惟照禪師(芙蓉楷嗣)

示聰

【現代漢語翻譯】 現代漢語譯本：

『際下火燒天。梵王（Brahma，印度教的創造之神）怒把飛輪舉。萬里山河絕點菸。』(湘翁沄)

『撲鼻盡馨香。舉世無相似。若是陶淵明（中國古代詩人），攢眉便歸去。』(云庵量)

『當場無怯容。擲出珠無颣。剖腹非其人。徒把春風對。』(克己貌)

丹霞上堂：『亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前。』

『烏雞夜半傳訊息。玉兔天明入紫微。偏正縱橫原不涉。阿誰肯赴兩頭機。』(虎角焸)

東京凈因枯木法成禪師(芙蓉楷嗣)

上堂：『知有佛祖向上事。方有語話分。且道那個是佛祖向上事？有個人家兒子。六根不具七識不全。是大闡提（Icchantika，斷善根的人）無佛種性。逢佛殺佛逢祖殺祖。天堂收不得。地獄攝無門。大眾還識得此人么？』良久曰：『對面不仙陀（ascenta，無想）。睡多饒寐語。』

寶壽方云：『大小凈因恁么提持。牚門拄戶即得。若是佛祖向上事。三生六十劫。且作么生是佛祖向上事？吃官酒。臥官街。興來踏斷長溪月。散發狂歌笑滿腮。』

凈因上堂：『燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭子。至今遊蕩不歸來。者冤家。好歸來。黃花與翠竹。早晚為誰開？』

『菱花獨弄劫前機。玉戶初彰化外儀。簾幙煙籠秋錦織。蟾蜍待曉上丹墀。』(頻吉祥)

洪州寶峰闡提惟照禪師(芙蓉楷嗣)

示聰 English version:

'The fire burns the sky below. Brahma (the Hindu god of creation) angrily raises the flying wheel. Myriad miles of mountains and rivers are devoid of smoke.' (Xiang Weng Yun)

'A fragrant scent fills the nostrils. Nothing in the world is similar. If it were Tao Yuanming (an ancient Chinese poet), he would frown and return.' (Yun An Liang)

'Without fear on the spot. The pearl thrown out is flawless. Disemboweling is not for the right person. Vainly facing the spring breeze.' (Ke Ji Mao)

Danxia ascends the hall: 'The sun at noon is still half-eclipsed. The silent midnight is not yet full. The six households never know warmth. Coming and going, it is always before the moon is bright.'

'The black hen transmits news in the middle of the night. The jade rabbit enters the Ziwei (Purple Palace) at dawn. The partial and the complete, the vertical and the horizontal, are not involved. Who is willing to go to both ends of the machine?' (Hu Jiao Xiong)

Zen Master Kumu Facheng of Jingyin Temple in Tokyo (Successor of Furong Kai)

Ascending the hall: 'Knowing there is something beyond the Buddhas and Patriarchs, then there is room for words. But what is that thing beyond the Buddhas and Patriarchs? There is a son of a family. The six senses are incomplete, and the seven consciousnesses are not whole. He is a great Icchantika (one who has severed the roots of goodness) without the Buddha-nature. Meeting a Buddha, he kills the Buddha; meeting a Patriarch, he kills the Patriarch. Heaven cannot receive him, and hell has no door to take him in. Does the assembly recognize this person?' After a long pause, he said: 'Facing each other, not ascenta (non-perception). Too much sleep leads to rambling talk.'

Baoshou Fang said: 'Great and small Jingyin, holding it in this way, can only prop up the door. If it is the matter beyond the Buddhas and Patriarchs, three lives and sixty kalpas. Then how is it the matter beyond the Buddhas and Patriarchs? Drinking official wine. Sleeping on the official street. When the mood comes, trampling on the long stream moon. Disheveled hair, singing wildly, and a face full of smiles.'

Jingyin ascends the hall: 'The lantern suddenly laughs ha ha. How can the pillar also be pregnant? At dawn, a white-headed child is born. Still wandering and not returning. That enemy. Good to return. For whom do the yellow flowers and green bamboos bloom, sooner or later?'

'The water chestnut mirror alone plays with the mechanism before the kalpa. The jade door initially reveals the appearance beyond transformation. The curtain is shrouded in smoke, like autumn brocade woven. The toad awaits the dawn to ascend the vermilion steps.' (Pin Jixiang)

Zen Master Chanti Weizhao of Baofeng Temple in Hongzhou (Successor of Furong Kai)

Showing Cong

【English Translation】 English version:

'The fire burns the sky below. Brahma (the Hindu god of creation) angrily raises the flying wheel. Myriad miles of mountains and rivers are devoid of smoke.' (Xiang Weng Yun)

'A fragrant scent fills the nostrils. Nothing in the world is similar. If it were Tao Yuanming (an ancient Chinese poet), he would frown and return.' (Yun An Liang)

'Without fear on the spot. The pearl thrown out is flawless. Disemboweling is not for the right person. Vainly facing the spring breeze.' (Ke Ji Mao)

Danxia ascends the hall: 'The sun at noon is still half-eclipsed. The silent midnight is not yet full. The six households never know warmth. Coming and going, it is always before the moon is bright.'

'The black hen transmits news in the middle of the night. The jade rabbit enters the Ziwei (Purple Palace) at dawn. The partial and the complete, the vertical and the horizontal, are not involved. Who is willing to go to both ends of the machine?' (Hu Jiao Xiong)

Zen Master Kumu Facheng of Jingyin Temple in Tokyo (Successor of Furong Kai)

Ascending the hall: 'Knowing there is something beyond the Buddhas and Patriarchs, then there is room for words. But what is that thing beyond the Buddhas and Patriarchs? There is a son of a family. The six senses are incomplete, and the seven consciousnesses are not whole. He is a great Icchantika (one who has severed the roots of goodness) without the Buddha-nature. Meeting a Buddha, he kills the Buddha; meeting a Patriarch, he kills the Patriarch. Heaven cannot receive him, and hell has no door to take him in. Does the assembly recognize this person?' After a long pause, he said: 'Facing each other, not ascenta (non-perception). Too much sleep leads to rambling talk.'

Baoshou Fang said: 'Great and small Jingyin, holding it in this way, can only prop up the door. If it is the matter beyond the Buddhas and Patriarchs, three lives and sixty kalpas. Then how is it the matter beyond the Buddhas and Patriarchs? Drinking official wine. Sleeping on the official street. When the mood comes, trampling on the long stream moon. Disheveled hair, singing wildly, and a face full of smiles.'

Jingyin ascends the hall: 'The lantern suddenly laughs ha ha. How can the pillar also be pregnant? At dawn, a white-headed child is born. Still wandering and not returning. That enemy. Good to return. For whom do the yellow flowers and green bamboos bloom, sooner or later?'

'The water chestnut mirror alone plays with the mechanism before the kalpa. The jade door initially reveals the appearance beyond transformation. The curtain is shrouded in smoke, like autumn brocade woven. The toad awaits the dawn to ascend the vermilion steps.' (Pin Jixiang)

Zen Master Chanti Weizhao of Baofeng Temple in Hongzhou (Successor of Furong Kai)

Showing Cong

藏主法語五則。其第五曰。有情故情滲漏。有見故見滲漏。有語故語滲漏。設得見無情無語無。曳住便問它。你是何人。

靈巖儲良久云。會么。夜來牀蓆破。息索到天明。

寶峰上堂。太陽門下妙唱彌高。明月堂前知音蓋寡。不免舟橫江渚。棹舉清波。唱慶堯年。賀清平樂。如斯告報。普請承當。擬議之間。白雲萬里。

天目律云。當堂慵正坐。陜路不相逢。直得雙放雙收全賓全主。還他寶峰則固是。若是向上一途。又豈止白雲萬里。

金雞唱曉云如練。玉兔含煙月似花。正值秋風來入戶。數聲砧杵在誰家。(頻吉祥)

東京凈因自覺禪師(芙蓉楷嗣)

初住凈因上堂。祖師西來特唱此事。自是諸人不肯委悉。向外馳求。投赤水以尋珠。詣荊山而覓玉。殊不知從門入者不是家珍。認影迷頭豈非大錯。直得宗門提唱體寂無依。念異不生古今無間。森羅萬象觸目家風。鳥道遼空不妨舉步。金雞報曉丹鳳翱翔。玉樹花開枯枝結子。祇有太陽門下日日三秋。明月堂前時時九夏。要會么。無影樹垂寒澗月。海潮東注斗移西。

黯然捉得夜光珠。明月青天照見無。佇望一時羞按劍。憑誰捋斷驪龍鬚。(湘翁沄)

露滴花枝月未彎。子規聲里夢初還。拈來鐵笛風前弄。信口吹成

【現代漢語翻譯】 現代漢語譯本 藏主法語五則。其第五則說：因為有情，所以情意滲漏；因為有見解，所以見解滲漏；因為有言語，所以言語滲漏。假設能夠達到無情、無語、無見解的境界，（突然）拉住他便問：『你是何人？』 靈巖儲禪師沉默良久，說：『會了嗎？昨夜牀蓆破了，嘆息聲直到天明。』 寶峰禪師上堂說法：『太陽門下的妙唱越來越高妙，明月堂前的知音卻很少。』不得已，只好舟橫江邊，舉棹清波，歌唱慶賀堯帝的年代，祝賀天下太平。如此宣告，請大家領會承擔。如果還在思量，就已經白雲萬里了。 天目律禪師評論說：『當堂端坐，陜路不相逢。』直接達到雙放雙收，全賓全主的境界。還給寶峰禪師，這固然不錯。但如果是向上一途，又豈止是白雲萬里呢？ 金雞報曉，雲彩如絲練；玉兔含煙，月亮似鮮花。正值秋風吹入戶內，幾聲搗衣聲，不知在誰家？（頻吉祥） 東京凈因自覺禪師（芙蓉楷的嗣法弟子） 初住凈因禪寺上堂說法：『祖師西來，特別宣揚此事，只是眾人不肯詳細瞭解，向外馳求，如同到赤水去尋找珍珠，到荊山去尋找玉石。殊不知從門進入的不是家裡的珍寶，認影子當頭豈不是大錯？』直接達到宗門提倡的體寂無依，念頭差異不生，古今沒有間隔。森羅萬象，觸目都是家風。鳥道遼闊，不妨舉步。金雞報曉，丹鳳翱翔，玉樹開花，枯枝結果。只有太陽門下，日日如三秋；明月堂前，時時如九夏。想要領會嗎？無影樹垂掛寒澗月，海潮東流，斗星西移。 黯然捉得夜光珠，明月青天照見無。佇望一時羞按劍，憑誰捋斷驪龍鬚。（湘翁沄） 露珠滴落花枝，月亮還未彎。子規鳥的叫聲中，夢境初醒。拿起鐵笛在風前吹奏，信口吹成曲調。

【English Translation】 English version The Five Dharma Sayings of Abbot Zang. The fifth says: Because there is sentiment, sentiment leaks. Because there is view, view leaks. Because there is speech, speech leaks. Suppose one attains no sentiment, no speech, no view, (suddenly) grab him and ask: 'Who are you?' Chan Master Chu of Lingyan remained silent for a long time and said: 'Do you understand? Last night, the bed mat broke, and sighs continued until dawn.' Chan Master Baofeng ascended the hall to preach: 'The wonderful singing under the Sun Gate becomes increasingly exquisite, but the kindred spirits before the Bright Moon Hall are few.' Helplessly, the boat lies across the riverbank, and the oar raises clear waves, singing to celebrate the years of Emperor Yao and congratulating the peace and prosperity of the world. Announcing in this way, please everyone understand and take responsibility. In the midst of deliberation, ten thousand miles of white clouds have already passed. Vinaya Master Tianmu commented: 'Sitting upright in the hall, not meeting on the narrow road.' Directly reaching the realm of double release and double reception, complete guest and complete host. Returning it to Chan Master Baofeng is certainly good. But if it is the path upward, how can it be limited to ten thousand miles of white clouds? The golden rooster crows at dawn, the clouds are like silk; the jade rabbit holds smoke, the moon is like a flower. It is the time when the autumn wind enters the house, and several sounds of pounding clothes, I wonder in whose home? (Pin Jixiang) Chan Master Zijue of Jingyin Temple in Tokyo (a Dharma heir of Furong Kai) Ascending the hall for the first time at Jingyin Temple, he preached: 'The Patriarch came from the West, especially proclaiming this matter, but people are unwilling to understand it in detail, seeking outward, like going to the Red River to find pearls, and going to Jing Mountain to find jade. Little do they know that what enters through the door is not the family treasure, and isn't it a great mistake to mistake the shadow for the head?' Directly reaching the state of body-stillness-without-reliance advocated by the Zen school, no difference in thoughts arises, and there is no gap between ancient and modern. The myriad phenomena of the universe, everything that meets the eye is the family style. The bird path is vast, and it does not hinder taking steps. The golden rooster crows at dawn, the red phoenix soars, the jade tree blooms, and the withered branches bear fruit. Only under the Sun Gate, every day is like three autumns; before the Bright Moon Hall, every moment is like nine summers. Want to understand? The shadowless tree hangs the cold stream moon, the sea tide flows eastward, and the Big Dipper shifts westward.' Silently capturing the night-shining pearl, the bright moon and blue sky illuminate nothing. Gazing for a moment, ashamed to press the sword, who can pluck the whiskers of the black dragon? (Xiang Weng Yun) Dewdrops drip on the flower branches, the moon is not yet curved. In the voice of the cuckoo, the dream has just returned. Picking up the iron flute and playing it in the wind, composing a tune at will.

調幾般。(紫琈岠)

大鑒下十四世

真州長蘆真歇清了禪師(丹霞淳嗣)

始參丹霞。霞問如何是空劫已前自己。師擬對。霞曰。你鬧在。且去。一日登缽盂峰豁然契悟。徑歸侍霞。霞與一掌曰。將謂你知有。師欣然拜之。

未破玄黃一段真。金童空半倒翻身。卻教玉女來偷覷。害盡相思傷盡神。(巢鳴考)

蹋斷千山與萬溪。寥寥宇宙竟何歸。晴空霹靂頂門作。不覺通身在帝畿。(此念正)

長蘆上堂。轉功就位是向去底人。玉韞荊山貴。轉位就功是卻來底人。紅爐片雪春。功位俱轉。通身不滯攃手無依。石女夜登機。室密無人埽。正恁么時。絕氣息一句作么生相委。良久曰。歸根風墮葉。照盡月潭空。

聞庵宗答僧問如何是轉功就位。撒手無依全體現。扁舟漁父宿蘆花。如何是轉位就功。夜半嶺頭風月靜。一聲高樹老猿啼。如何是功位齊彰。出門不蹋來時路。滿目飛塵絕點埃。如何是功位齊隱。泥牛飲盡澄潭月。石馬加鞭不轉頭。　云溪挺云。且作么生說個轉底道理。良久云。且過那邊著。又云。切忌摺合。

長蘆上堂。處處覓不得。祇有一處不覓自得。且道是那一處。良久曰。賊身已露。

車溪沖云。處處覓不得。且道什麼處不是。有一處不覓自得

【現代漢語翻譯】 現代漢語譯本： 調幾般。(紫琈岠)

大鑒下十四世

真州長蘆真歇清了禪師(丹霞淳嗣)：

最初參訪丹霞禪師。丹霞問：『如何是空劫（kongjie，宇宙形成之前）已前的自己？』禪師剛要回答，丹霞說：『你太吵鬧了，走開。』一天，禪師登上缽盂峰，忽然徹底領悟，直接回去侍奉丹霞。丹霞打了他一掌，說：『還以為你知道。』禪師高興地拜謝。

未破玄黃一段真，金童空半倒翻身。卻教玉女來偷覷，害盡相思傷盡神。(巢鳴考)

踏斷千山與萬溪，寥寥宇宙竟何歸。晴空霹靂頂門作，不覺通身在帝畿。(此念正)

長蘆禪師上堂說法：『轉功就位（zhuangongjiuwei，將功用轉化為本體）是走向那個方向的人。玉藏在荊山，因此顯得珍貴。轉位就功（zhuanweijiugong，將本體轉化為功用）是返回到這裡的人。紅爐中飄落一片雪花，春天就來了。功位俱轉（gongweijuzhuan，功用和本體都轉化），全身沒有滯礙，擦手也無所依靠。石女夜晚紡織，密室裡沒有人打掃。』正在這個時候，『絕氣息一句』（juexixiyiju，斷絕氣息的一句話）要如何相互傳達？良久，禪師說：『歸根風墮葉，照盡月潭空。』

聞庵宗回答僧人提問：『如何是轉功就位？』撒手無依，全體顯現，扁舟漁父宿蘆花。『如何是轉位就功？』夜半嶺頭風月靜，一聲高樹老猿啼。『如何是功位齊彰（gongweiqizhang，功用和本體同時彰顯）？』出門不踏來時路，滿目飛塵絕點埃。『如何是功位齊隱（gongweiqiyin，功用和本體同時隱藏）？』泥牛飲盡澄潭月，石馬加鞭不轉頭。

云溪挺云禪師說：『且說如何是轉的道理？』良久說：『且過那邊著。』又說：『切忌摺合。』

長蘆禪師上堂說法：『處處尋找都找不到，只有一處不尋找自己就能得到。』那麼，說說是哪一處？良久，禪師說：『賊身已露。』

車溪沖云禪師說：『處處尋找都找不到，那麼，哪裡不是呢？有一處不尋找自己就能得到。

【English Translation】 English version: Diao Ji Ban. (Zi Fu Ju)

Fourteenth Generation from Dajian

Chan Master Zhenxie Qingliao of Changlu, Zhenzhou (Successor of Danxia Chun):

Initially, he visited Chan Master Danxia. Danxia asked, 'What is the self before the empty kalpa (kongjie, the time before the universe was formed)?' The Master was about to answer, but Danxia said, 'You are too noisy. Leave.' One day, he ascended Bōyú Peak and suddenly had a thorough awakening. He went straight back to serve Danxia. Danxia gave him a slap and said, 'I thought you knew.' The Master joyfully bowed in gratitude.

'Before the separation of heaven and earth, a segment of truth, the golden boy falls halfway. Yet he teaches the jade girl to peek, causing endless lovesickness and spiritual harm.' (Chao Ming Kao)

'Trampling through thousands of mountains and ten thousand streams, where does the vast universe ultimately return? A thunderbolt in the clear sky strikes the crown of the head, unknowingly the whole body is in the imperial capital.' (Ci Nian Zheng)

Chan Master Changlu ascended the hall and said: 'Turning merit to position (zhuangongjiuwei, transforming function into essence) is for those who are heading in that direction. Jade is treasured because it is hidden in Jing Mountain. Turning position to merit (zhuanweijiugong, transforming essence into function) is for those who are returning here. A snowflake falls into a red furnace, and spring arrives. When both merit and position are transformed (gongweijuzhuan, both function and essence are transformed), the whole body is without obstruction, and wiping the hands is without reliance. A stone woman weaves at night, and no one sweeps the secret room.' At this very moment, how do you communicate 'the phrase of extinguished breath' (juexixiyiju, a phrase about the cessation of breath)? After a long silence, the Master said, 'Returning to the root, the wind drops the leaves; illuminating completely, the moon empties the pool.'

Wen'an Zong answered a monk's question: 'What is turning merit to position?' Releasing the hands, without reliance, the whole is revealed; a fisherman in a small boat lodges among the reeds. 'What is turning position to merit?' In the middle of the night, the wind and moon are still on the mountain peak; an old ape cries from a tall tree. 'What is the simultaneous manifestation of merit and position (gongweiqizhang, function and essence manifesting simultaneously)?' Leaving the door, not treading the path of return; the eyes are full of flying dust, without a speck of dirt. 'What is the simultaneous concealment of merit and position (gongweiqiyin, function and essence concealing simultaneously)?' A clay ox drinks up the moon in the clear pool; a stone horse is whipped but does not turn its head.

Chan Master Yunxi Tingyun said: 'Let's talk about the principle of turning?' After a long silence, he said, 'Let's cross over to the other side.' He also said, 'Absolutely avoid collapsing them together.'

Chan Master Changlu ascended the hall and said: 'Searching everywhere, you cannot find it; only in one place, without searching, you obtain it yourself.' Now, tell me, which place is it? After a long silence, the Master said, 'The thief's body is already exposed.'

Chan Master Chexi Chongyun said: 'Searching everywhere, you cannot find it; then, where is it not? In one place, without searching, you obtain it yourself.'

。人無下賤。下賤自生。良久。什麼處去也。賊身已露。還我贓物來。復云。真歇和尚祇知閉門作活。未知奪角沖關。且作么生是奪角沖關底句子。卓拄杖云。扛江入水。　寶壽新云。者老賊被新上座捉敗了也。還有人遮蓋得么。如無。且與你一條出路。拍香幾云。去。　道林志云。祇有一處不覓自得。且道是那一處。拈拄杖云。春在草頭上。遊人幾個知。乃卓一下。　崇先奇云。督亢圖窮匕首現。旁觀者為之發豎。還有不惜性命底漢么。　□□□云。長蘆醉后添杯。卻被天下衲僧勘破。簡析得出。許你向鶻臭汗衫知些氣息。

不來還憶君。相見卻無語。從來有此情。莫怪真州舉。舉處分明事可猜。身衣錦綺滿頭灰。自𢹂瓶汲江邊浪。爛煮青天侑酒罍。(位中符)

雖然滿目草離離。春到人間幾個知。汗馬共傳收夜半。天明烽火使人悲。(首嚴楞)

長蘆普請次。路逢一僧。師以杖指地上竹擔。僧拈起竹擔曰短些子。師劈脊打曰。者里是什麼所在。說長說短。

大慈言云。者僧赤身挨白刃。不善趨避。未免喪身失命。長蘆雖則見兔放鷹。怎奈勞而無功。二者俱好與三十烏藤。大慈恁么道。還有為長蘆出氣者么。復云。險。

明州天童宏智正覺禪師(丹霞淳嗣)

示眾。諸禪德。

【現代漢語翻譯】 現代漢語譯本： 『人無。自生。良久。什麼處去也。賊身已露。還我贓物來。』（此句意為：人沒有...自己產生，過了很久，去了哪裡？小偷已經暴露，快把贓物還回來！） 又說：『真歇和尚只知道閉門修行，不知道如何突破難關。那麼，什麼是突破難關的句子呢？』 拄著枴杖說：『扛著長江進入水中。』 寶壽新說：『這個老賊被新來的和尚抓住了。還有人能掩蓋嗎？如果沒有，就給你一條出路。』拍了一下香幾說：『去！』 道林志說：『只有一處不用尋找就能得到。那麼，是哪一處呢？』拿起枴杖說：『春天在草頭上，遊人有幾個知道？』然後拄了一下。 崇先奇說：『督亢地圖窮盡，匕首顯現，旁觀者都為之驚恐。還有不惜性命的人嗎？』 □□□說：『長蘆醉酒後又添了一杯，卻被天下僧人看破。如果能簡單分析出來，就允許你從鶻臭汗衫中知道一些氣息。』

『不來還憶君，相見卻無語，從來有此情，莫怪真州舉。舉處分明事可猜，身衣錦綺滿頭灰。自𢹂瓶汲江邊浪，爛煮青天侑酒罍。』（位中符）

『雖然滿目草離離，春到人間幾個知。汗馬共傳收夜半，天明烽火使人悲。』（首嚴楞）

長蘆普請時，路上遇到一個僧人。長蘆禪師用枴杖指著地上的竹擔，僧人拿起竹擔說短了些。長蘆禪師劈頭蓋臉地打他說：『這裡是什麼地方，說長說短！』

大慈禪師說：『這個僧人赤身挨著白刃，不善於躲避，免不了喪身失命。長蘆禪師雖然見兔放鷹，怎奈勞而無功。這兩個人都應該打三十烏藤。大慈禪師這樣說，還有人為長蘆禪師出氣的嗎？』又說：『險！』

明州天童宏智正覺禪師(丹霞淳嗣)

開示大眾，各位禪德。

【English Translation】 English version: 'People without . Self-generated. After a long time. Where did they go? The thief's body is exposed. Return my stolen goods!' (This sentence means: People without...self-generated, after a long time, where did they go? The thief has been exposed, quickly return the stolen goods!) Again, he said: 'Zen Master Zhenxie only knows how to cultivate behind closed doors, but doesn't know how to break through difficulties. So, what is the sentence for breaking through difficulties?' Holding his staff, he said: 'Carrying the Yangtze River into the water.' Baoshou Xin said: 'This old thief has been caught by the new monk. Can anyone cover it up? If not, I will give you a way out.' He clapped the incense table and said: 'Go!' Daolin Zhi said: 'There is only one place that can be obtained without searching. So, where is that place?' Picking up his staff, he said: 'Spring is on the grass, how many tourists know?' Then he tapped it once. Chongxian Qi said: 'The map of Dukang is exhausted, and the dagger appears, and the onlookers are terrified. Are there still people who don't cherish their lives?' □□□ said: 'Changlu added a cup after getting drunk, but was seen through by the monks of the world. If you can simply analyze it, you are allowed to know some breath from the vulture's sweaty shirt.'

'If you don't come, I still miss you, but when we meet, we have no words. This feeling has always been there, don't blame Zhenzhou for mentioning it. The matter is clear at the mention, but it can be guessed, wearing brocade clothes and a head full of ashes. Carrying a bottle to fetch waves by the river, rottenly cooking the blue sky to accompany the wine jar.' (Position in the symbol)

'Although the eyes are full of grass, how many people in the world know that spring has arrived? The sweat horses jointly reported the capture in the middle of the night, and the beacon fire made people sad at dawn.' (First strict Leng)

When Changlu was doing universal labor, he met a monk on the road. Zen Master Changlu pointed to the bamboo pole on the ground with his staff, and the monk picked up the bamboo pole and said it was a little short. Zen Master Changlu hit him head-on and said: 'What place is this, talking about length and shortness!'

Zen Master Daci said: 'This monk is naked against a white blade, not good at avoiding, and will inevitably lose his life. Although Zen Master Changlu released the eagle when he saw the rabbit, it was all in vain. Both of them should be beaten with thirty rattan sticks. Zen Master Daci said this, is there anyone who will stand up for Zen Master Changlu?' He also said: 'Dangerous!'

Zen Master Hongzhi Zhengjue of Tiantong Temple in Mingzhou (Successor of Danxia Chun)

Instructing the public, all Zen practitioners.

吞盡三世佛底人為什麼開口不得。照破四天下底人為什麼閤眼不得。許多病痛為你一時拈卻了也。且作么生得十成通暢去。還會么。劈開華岳連天秀。放出黃河倒海聲。

百丈泐云。天童費許多氣力。不消一彈指已拈卻了也。復喝一喝云。無人識得渠。　慵庵偉云。大小天童者兩種人底病痛不妨為伊拈卻。若是十成通暢則未可。諸人要得十成通暢么。吃官酒。臥官街。毫無一物掛胸懷。狂歌明月清風裡。天子徴書召不來。

脫體風流道不難。橫身虎穴面門斑。活擒玉象恣遊戲。倒跨青牛夜度關。(頻吉祥)

天童因僧問。清虛之理畢竟無身時如何。師曰文彩未痕初。訊息難傳際。曰。一步密移玄路轉。通身放下劫壺空。師曰。誕生就父時。合體無遺照。曰。理既如是。事作么生。師曰。歷歷才回分化事。十方機應又何妨。曰恁么則塵塵皆現本來身去也。師曰。透一切色。超一切心。曰如理如事又作么生。師曰路逢死蛇莫打殺。無底藍子盛將歸。曰。入市能長嘯。歸家著短衫。師曰。木人嶺上歌。石女溪邊舞。

崇先奇云。者僧久客未歸。猶思故園風景。天童老人不惜老婆與他話盡。雲山若是未能身里出門者。何異夢中悲喜。然雖如是。瞞皋亭不得。

天童因僧問如何是向去底人。師曰

【現代漢語翻譯】 現代漢語譯本：吞盡三世諸佛的人為什麼不能開口說話？照亮四大部洲的人為什麼不能閉上眼睛？許多病痛我都暫時為你去除了。那麼，要怎樣才能達到十成通暢的境界呢？你們會嗎？（如果會，就能像）劈開華山，展現連天的秀麗，放出黃河，發出倒海的聲響。

百丈泐（Baizhang Leye，禪師名）說：『天童（Tiantong，禪師名）費了這麼多力氣，其實不用一彈指的時間就已經去除了（病痛）。』又大喝一聲說：『沒有人認識他。』

慵庵偉（Yongan Wei，禪師名）說：『像天童這樣的大德，這兩種人的病痛不妨為他們去除。如果是要達到十成通暢的境界，那就不可以了。』各位想要達到十成通暢的境界嗎？（那就應該像這樣）喝官府的酒，睡官府的街道，心中毫無牽掛，在明月清風中縱情歌唱，即使天子的詔書也召不來。

脫離形體的風流瀟灑之道並不難，橫臥在老虎的巢穴，面門佈滿傷痕。活捉玉象，恣意遊戲，倒騎青牛，夜晚度過關隘。（頻吉祥（Pin Jixiang，人名））

天童（Tiantong，禪師名）因有僧人問：『清虛的理體，畢竟沒有形身的時候，是怎樣的？』天童回答說：『（就像）文彩還沒有留下痕跡的最初，訊息難以傳達的時刻。』僧人說：『一步秘密地轉移，玄妙的道路轉變，全身放下，劫壺空無一物。』天童回答說：『（就像）誕生依附父親的時候，整體融合，沒有遺漏地照耀。』僧人說：『理既然是這樣，事又是怎樣的呢？』天童回答說：『歷歷分明地迴轉分化的事情，十方的機緣感應又有什麼妨礙呢？』僧人說：『這樣說來，塵塵都顯現本來的身了。』天童回答說：『透徹一切色相，超越一切心念。』僧人說：『如理如事又是怎樣的呢？』天童回答說：『路上遇到死蛇不要打死，用沒有底的籃子盛著帶回家。』僧人說：『進入市井能夠長嘯，回到家鄉穿著短衫。』天童回答說：『木人在山嶺上歌唱，石女在溪邊跳舞。』

崇先奇（Chongxian Qi，禪師名）說：『這個僧人久居他鄉沒有回來，還思念故鄉的風景。天童老人不惜口舌，與他說盡了。如果雲山（Yunshan，地名）的境界還不能從自身中脫離出來，那和在夢中悲喜有什麼不同呢？』雖然是這樣，也瞞不過皋亭（Gaoting，地名）。

天童（Tiantong，禪師名）因有僧人問：『什麼是走向未來的人？』天童回答說：

【English Translation】 English version: Why can't the one who has swallowed all the Buddhas of the three times open his mouth? Why can't the one who illuminates the four continents close his eyes? I have temporarily removed many of your illnesses. So, how can one attain the state of complete and unhindered thoroughness? Do you understand? (If you do, it's like) splitting Mount Hua, revealing its towering beauty, and releasing the Yellow River, creating the sound of overturning the sea.

Baizhang Leye (百丈泐, a Chan master) said: 'Tiantong (天童, a Chan master) exerted so much effort, but it could have been removed with a snap of the fingers.' Then he shouted loudly, 'No one recognizes him.'

Yongan Wei (慵庵偉, a Chan master) said: 'For such a great master like Tiantong, it is fine to remove the illnesses of these two types of people. But if it is to attain the state of complete and unhindered thoroughness, then it is not permissible.' Do you all want to attain the state of complete and unhindered thoroughness? (Then you should be like this) drinking the government's wine, sleeping on the government's streets, with nothing weighing on your mind, singing wildly in the bright moon and clear breeze, not even the emperor's decree can summon you.

The way of detachment and elegance is not difficult, lying across the tiger's den, the face covered with scars. Capturing the jade elephant alive, indulging in games, riding the blue ox backwards, crossing the pass at night. (Pin Jixiang (頻吉祥, a person's name))

Tiantong (天童, a Chan master) was asked by a monk: 'What is it like when the principle of pure emptiness ultimately has no form?' Tiantong replied: '(It's like) the very beginning when the patterns have not yet left a trace, the moment when the message is difficult to convey.' The monk said: 'With one step secretly moving, the mysterious path turns, the whole body is let go, the kalpa-vessel is empty.' Tiantong replied: '(It's like) when being born and relying on the father, the whole is integrated, illuminating without omission.' The monk said: 'Since the principle is like this, what about the matter?' Tiantong replied: 'Clearly and distinctly turning back the differentiated matters, what harm is there in the responses of the ten directions?' The monk said: 'In that case, every dust particle manifests the original body.' Tiantong replied: 'Penetrating all forms, transcending all thoughts.' The monk said: 'What about as principle and as matter?' Tiantong replied: 'If you meet a dead snake on the road, don't kill it, but carry it home in a bottomless basket.' The monk said: 'Entering the market, one can roar loudly, returning home, one wears short clothes.' Tiantong replied: 'The wooden man sings on the mountain ridge, the stone woman dances by the stream.'

Chongxian Qi (崇先奇, a Chan master) said: 'This monk has been away from home for a long time and still misses the scenery of his hometown. The old man Tiantong spared no words to tell him everything. If the realm of Yunshan (雲山, a place name) cannot be detached from oneself, then what is the difference from being happy and sad in a dream?' Even so, it cannot be hidden from Gaoting (皋亭, a place name).

Tiantong (天童, a Chan master) was asked by a monk: 'What is a person who is heading towards the future?' Tiantong replied:

。白雲投壑盡。青嶂倚空高。曰如何是卻來底人。師曰。滿頭白髮離巖谷。半夜穿云入市廛。曰如何是不去不來底人。師曰。石女喚回三界夢。木人坐斷六門機。

清化嶾云。覺祖真乃道樞綿密智域淵深。等閑為人處。赤心片片極盡玄微。而今不肖子孫也要平分風月。土上加泥。有人問如何是向去底人。開眼不覺曉。如何是卻來底人。日午打三更。如何是不來不去底人。威音猶不住。那赴兩頭機。與天童相去多少。

匡岳常聳峙。黃河滾底流。根本自深厚。應機理事周。堪笑峨嵋白長老。千千萬萬立門頭。(天水廣)

黃葉落翻飛。群星拱紫微。當堂慵坐者。不赴兩頭機。(別音念)

建業幽州兩不留。不優遊也得優遊。綸巾羽服閑來往。一日看山過十洲。(潔生珂)

風清嶂冷老秋寒。月上扁舟過遠灘。釣罷不知何處去。夜闌高枕宿蘆灣。(羽揖休)

大鑒下十五世

明州天童宗玨禪師(長蘆了嗣)

上堂。劫前運步。世外橫身。妙契不可以意到。真證不可以言傳。直得虛靜斂氣。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時。作么生履踐。偏正不曾離本位。縱橫那涉語因緣。

夜明簾外輕舞屣。語言不涉傳音旨。寶鴨煙沉錦帳香。玉階月冷雕

【現代漢語翻譯】 現代漢語譯本：白雲投向山谷消失不見，青色的山峰高聳入雲。有人問：『什麼是卻來底人？』（從本來處回來的人） 師父回答：『滿頭白髮，從巖谷中出來，半夜穿過雲層進入市井。』 又問：『什麼是不去不來底人？』（既不離開也不到來的人） 師父回答：『石女喚醒了三界的夢幻，木人截斷了六根的機能。』 清化嶾云（人名）。覺祖真（人名）的道樞綿密，智慧領域深遠。隨便為人開示，都赤誠一片，極盡玄妙。如今不肖子孫也要分一杯羹，在土上加泥，多此一舉。有人問什麼是向去底人（趨向離開的人）？睜開眼睛卻不覺天亮。什麼是卻來底人（趨向回來的人）？中午敲三更。什麼是不來不去底人（不趨向離開也不趨向回來的人）？威音王佛（過去佛名）的說法還在耳邊，那奔赴兩頭的人。與天童（寺名）相比相差多少？ 匡山的岳峰常年聳立，黃河之水滾滾流淌。根本自然深厚，應機理事周全。可笑峨嵋山的白長老，千千萬萬地站在門前。（天水廣） 黃葉飄落翻飛，群星拱衛著紫微星。當堂懶散坐著的人，不奔赴兩頭。（別音念） 建業（南京）和幽州（北京）兩地都不停留，不悠遊也得悠遊。戴著綸巾，穿著羽衣，悠閒地來往，一天看山超過十個洲。（潔生珂） 風清山峰寒冷，老秋時節寒意更濃。月亮升起，小船駛過遙遠的沙灘。釣魚完畢不知去向何處，夜深了在高高的蘆葦灣中安睡。（羽揖休） 大鑒下十五世 明州天童宗玨禪師（長蘆了嗣） 上堂說法。在劫前邁步，在世外立身。精妙的契合無法用意念達到，真實的證悟無法用言語傳達。要達到虛靜斂氣的境界，白雲向著寒冷的巖石斷絕，靈光破除黑暗，明月隨著夜船而來。正在這個時候，要如何踐行？偏正從來沒有離開本位，縱橫交錯也不涉及語言因緣。 夜明簾外，輕輕地舞動著鞋子。語言不涉及傳達聲音的旨意。寶鴨香爐里沉著香，錦帳里香氣瀰漫。玉石臺階上月光清冷，雕

【English Translation】 English version: White clouds cast into the ravine disappear completely, and the green peaks stand tall against the sky. Someone asked, 'What is the 'returning one'?' (the one who returns from the original place). The master replied, 'With a head full of white hair, he emerges from the rocky valley, and in the middle of the night, he passes through the clouds and enters the marketplace.' Again, someone asked, 'What is the 'neither going nor coming one'?' (the one who neither leaves nor arrives). The master replied, 'The stone woman awakens the dreams of the three realms, and the wooden man severs the functions of the six senses.' Qinghua Yin Yun (person's name). Juezu Zhen's (person's name) axis of the Way is meticulous, and the realm of wisdom is profound. Even casual teachings are sincere and profound. Now, unworthy descendants also want to share the benefits, adding mud to the soil, which is superfluous. Someone asked, 'What is the 'tending to leave one'?' (the one who tends to leave)? Opening their eyes, they do not realize it is dawn. What is the 'tending to return one'?' (the one who tends to return)? Striking the third watch at noon. What is the 'neither coming nor going one'?' (the one who neither tends to leave nor tends to return)? The words of Buddha Wei Yin Wang (name of a past Buddha) are still in our ears, those rushing to both ends. How much difference is there compared to Tiantong (temple name)? Mount Kuang's peaks always stand tall, and the waters of the Yellow River roll on. The foundation is naturally deep and solid, and responding to opportunities and managing affairs are thorough. It is laughable that Elder Bai of Mount Emei stands at the gate tens of millions of times. (Tianshui Guang) Yellow leaves fall and flutter, and the stars surround the Purple Palace. The one who sits lazily in the hall does not rush to both ends. (Read with a different pronunciation) Neither Jianye (Nanjing) nor Youzhou (Beijing) is stayed in, and one is leisurely even when not being leisurely. Wearing a turban and feather robes, one comes and goes leisurely, viewing mountains in a day that exceeds ten continents. (Jie Shengke) The wind is clear and the peaks are cold, and the old autumn season is even colder. The moon rises, and a small boat sails across the distant beach. Having finished fishing, one does not know where to go, and sleeps soundly in the tall reed bay late at night. (Yu Yixiu) Fifteenth Generation after Dajian Zen Master Zongjue of Tiantong Temple in Mingzhou (Changlu Liaosi) Ascending the hall to preach. Stepping before the kalpa, standing outside the world. Subtle harmony cannot be reached by intention, and true realization cannot be conveyed by words. To reach the state of emptiness and tranquility, white clouds break off towards the cold rocks, and spiritual light dispels darkness, and the bright moon comes with the night boat. At this very moment, how should one practice? The partial and the complete have never left their original positions, and the horizontal and vertical do not involve linguistic causes and conditions. Outside the night-bright curtain, slippers are danced lightly. Language does not involve conveying the meaning of sound. Precious duck incense burners are filled with incense, and the brocade tent is filled with fragrance. The jade steps are bathed in the cold moonlight, and the carved

闌水。君不見。壁廂底。美人留影在窗西。(南庵依)

誰將五位箇中安。伸出頭來界外看。夜半太陽剛卓午。紅漫漫地黑漫漫。(劍叟是)

雪盡邊城牧馬還。但聞笳管戍樓寒。梅花此際成何況。一夜風吹玉滿山。(夢庵律)

秋風秋雨上林梢。葉落寒潭夜泣蛟。回首不堪明白里。憑闌醉飲寫芭蕉。(別牧純)

寶鴨香消夜正寒。長虹影斷落花前。銅壺滴碎刀頭夢。玉液光飛一色鮮。(紫琈岠)

天童因僧問如何是道。師曰十字街頭休斫額。

瀛山訚云。天童老漢向當陽指出八達康莊。人人可得而履。固稱作者。然猶未是衲僧痛快。或有問山僧如何是道。便與劈面掌云。誰教你草窠里走出去。

斫額山前碧玉流。騷人遙駐木蘭舟。春風無限瀟湘意。欲采蘋花不自由。(俍亭挺)

橋頭數頃田。雨後耕初畢。牧童牛背吹短笛。明月不來溪水碧。(玉嵓昆)

無為軍吉祥元實禪師(芙蓉楷下三世天衣聰嗣)

參天衣。一日偶失笑誼眾。衣擯之。中夜宿田里。睹星月燦然有省。歸呈衣。衣乃問。洞山五位君臣。如何話會。師曰我者里一位也無。衣令參堂。乃謂侍僧曰。者漢卻有個見處。奈不識宗旨何。入室次。衣預令行者五人分序而立。師至。俱召實上座

【現代漢語翻譯】 現代漢語譯本：

闌水（地名）。你沒看見嗎？墻壁旁邊，美人的影子留在西邊的窗戶上。（南庵依）

誰將五位（指佛家五位：正位、偏位、正中偏、偏中正、兼帶）安放在其中？伸出頭來在界外觀看。半夜的太陽正當午，紅彤彤地，黑沉沉地。（劍叟是）

雪融化了，邊境的牧馬人回來了，只聽見胡笳的聲音，戍樓顯得寒冷。梅花在這個時候怎麼樣了呢？一夜風吹，白色的梅花像玉一樣鋪滿山。（夢庵律）

秋風秋雨吹打著樹梢，葉子落在寒冷的深潭裡，夜晚蛟龍在哭泣。回頭看看，實在不忍心看明白裡面的道理，靠著欄桿，喝醉了酒，畫著芭蕉。（別牧純）

寶鴨（香爐）里的香燃盡了，夜晚正是寒冷的時候，長虹的影子斷了，落在落花前。銅壺滴水的聲音打碎了刀頭的夢，玉液的光芒飛舞，一片鮮艷。（紫琈岠）

天童（禪師名號）因為僧人問什麼是道。天童禪師說：『十字街頭休斫額（不要在十字街頭自殘額頭）。』

瀛山訚（禪師名號）說：天童老漢在當陽（地名）指出了四通八達的康莊大道，人人都可以走。確實可以稱得上是作者（有作為的人）。然而還不是衲僧（出家人）的痛快之處。如果有人問我瀛山訚什麼是道，我就劈頭蓋臉地打他一巴掌，說：『誰叫你從草窠里走出去？』

斫額山前碧玉般的河流，詩人遠遠地停靠著木蘭舟。春風無限，充滿了瀟湘（地名）的意境，想要採摘蘋花卻不自由。（俍亭挺）

橋頭有幾頃田地，雨後剛剛耕完。牧童坐在牛背上吹著短笛，明月不來，溪水碧綠。（玉嵓昆）

無為軍吉祥元實禪師（芙蓉楷下三世天衣聰嗣）

參拜天衣禪師。一天，偶然失笑，惹怒了大家，天衣禪師斥退了他。半夜，他睡在田野里，看到星月燦爛，有所領悟。回去稟告天衣禪師。天衣禪師就問：『洞山五位君臣，如何對話？』元實禪師說：『我這裡一位也沒有。』天衣禪師讓他去參堂。於是對侍僧說：『這個人確實有個見解，可惜不認識宗旨啊。』進入室內后，天衣禪師預先讓五個行者（修行人）按照順序站立。元實禪師來到后，天衣禪師一起叫『實上座（對元實禪師的尊稱）！』

【English Translation】 English version:

Lan River (place name). Don't you see? Beside the wall, the beauty's shadow remains on the west window. (Nan'an Yi)

Who places the Five Ranks (referring to the Five Ranks of Tozan: the Absolute, the Relative, the Absolute within the Relative, the Relative within the Absolute, and the Interrelated) within them? Stretches out its head to look beyond the boundary. The midnight sun is right at noon, red and vast, black and vast. (Jiansou Shi)

The snow melts, and the borderland's horse herders return. Only the sound of the reed pipe is heard, the garrison tower is cold. What about the plum blossoms at this time? Overnight, the wind blows, and the jade fills the mountains. (Meng'an Lu)

The autumn wind and autumn rain beat against the treetops, the leaves fall into the cold, deep pool, and at night the dragon cries. Looking back, I can't bear to understand the truth within, leaning on the railing, drunk, painting banana trees. (Biemu Chun)

The incense in the treasure censer fades, and the night is cold. The shadow of the long rainbow breaks, falling before the fallen flowers. The sound of the copper pot dripping shatters the dream of the knife's edge, the light of the jade liquid flies, a single color of freshness. (Zi Fu Ju)

Tiantong (Zen master's title) asked a monk, 'What is the Dao?' The master said, 'Don't chop your forehead at the crossroads.'

Yingshan Yin (Zen master's title) said: 'Old man Tiantong pointed out the broad and accessible road in Dangyang (place name), which everyone can walk. He can indeed be called an author (an accomplished person). However, it is still not the refreshing point for a monk (a Buddhist monk). If someone asks Yingshan Yin what the Dao is, I will slap him in the face and say, 'Who told you to walk out of the grass nest?''

Before Cho'e Mountain flows a river like green jade, the poet moors his magnolia boat far away. The spring breeze is boundless, full of the meaning of Xiaoxiang (place name), wanting to pick duckweed flowers but not free. (Liangting Ting)

Several acres of fields at the bridgehead, just plowed after the rain. The shepherd boy plays a short flute on the back of an ox, the bright moon does not come, the stream is green. (Yu Yan Kun)

Zen Master Jixiang Yuanshi of Wuwei Army (Third Generation under Furong Kai, Successor of Tianyi Cong)

He visited Zen Master Tianyi. One day, he accidentally laughed and offended everyone, and Zen Master Tianyi dismissed him. In the middle of the night, he slept in the fields and saw the stars and moon shining brightly, and he had an epiphany. He went back to report to Zen Master Tianyi. Zen Master Tianyi then asked, 'How do the Five Ranks of Tozan converse?' Zen Master Yuanshi said, 'I don't have a single rank here.' Zen Master Tianyi told him to go to the meditation hall. Then he said to the attendant monks, 'This person does have a view, but unfortunately he doesn't know the doctrine.' After entering the room, Zen Master Tianyi had five practitioners stand in order in advance. After Zen Master Yuanshi arrived, Zen Master Tianyi called out together, 'Elder Shi (a respectful title for Zen Master Yuanshi)!'"

。師於是密契奧旨。遂述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。衣頷之。

薦福如雲。天衣為其向上關未透。大法未明。乃一時婆心所致。妙手巧心有難於形容者。自非吉祥未易神會。然祖師門下果有如是事乎。吉祥道一位才彰五位分。我要問他。五位且置。祇者一位從甚處得來。

大鑒下十六世

明州雪竇足庵智鑒禪師(天童玨嗣)

參翠山宗。山問道者為眾竭力不無其勞。師曰須知有不勞者。曰尊貴位中留不住時如何。師曰觸處相逢不相識。曰。猶是途中主賓。如何是主中主。師曰丙丁吹滅火。山以手掩師口。師拓開便行。

崇先奇云。二老大似持缽不得。詐道不饑。

足庵上堂。世尊有密語。迦葉不覆藏。一夜落花雨。滿溪流水香。

宮連太液見滄波。暑氣微消秋意多。一夜輕風蘋末起。露珠翻盡滿池荷。(鐵帆舟)

死蛇當路赤雙睛。日炙風吹腥滿城。毒氣不堪重舞弄。至今官路沒人行。(湘翁沄)

星輝午夜露堂堂。像嶺嵯峨勢莫降。一句全提恢祖令。雨花無地不芬芳。(德微昱)

竹影篩金月滿樓。星移斗轉照滄洲。忽聞草閣琴聲細。自鼓笙歌散昔憂。(㞾山偉)

大鑒下十七世

明

【現代漢語翻譯】 現代漢語譯本： 師父於是暗中領會了奧妙的旨意，於是作偈說道：『一位才彰顯五位的區分，君臣相合之處聚集著紫色的雲彩。夜明簾捲起，普照萬物沒有私心，金殿重重，彰顯至高無上的尊貴。』天衣禪師點頭認可。 薦福如雲禪師認為天衣禪師對向上的一關沒有透徹理解，對大法的理解還不夠明白，這乃是一時的慈悲心所致。這種巧妙的手法難以用語言形容。如果不是吉祥禪師，恐怕難以領會其中的神妙。然而，祖師門下真的有這樣的事情嗎？吉祥禪師說道：『一位才彰顯五位的區分。』我要問他，五位且先放在一邊，單說這『一位』是從什麼地方得來的？ 大鑒禪師下十六世 明州雪竇足庵智鑒禪師（天童玨嗣） 參拜翠山宗禪師。翠山宗禪師問道者為大眾竭力，不免勞累。智鑒禪師說：『要知道有不勞累的。』問道者說：『尊貴位中留不住時如何？』智鑒禪師說：『觸處相逢不相識。』問道者說：『猶是途中主賓，如何是主中主？』智鑒禪師說：『丙丁吹滅火。』翠山宗禪師用手摀住智鑒禪師的口，智鑒禪師推開便走了。 崇先奇云禪師評論說：這兩個老傢伙好像拿著缽卻說不餓，假裝不餓。 足庵禪師上堂說法：『世尊有密語，迦葉不覆藏。一夜落花雨，滿溪流水香。』 『宮連太液見滄波，暑氣微消秋意多。一夜輕風蘋末起，露珠翻盡滿池荷。（鐵帆舟）』 『死蛇當路赤雙睛，日炙風吹腥滿城。毒氣不堪重舞弄，至今官路沒人行。（湘翁沄）』 『星輝午夜露堂堂，像嶺嵯峨勢莫降。一句全提恢祖令，雨花無地不芬芳。（德微昱）』 『竹影篩金月滿樓，星移斗轉照滄洲。忽聞草閣琴聲細，自鼓笙歌散昔憂。（㞾山偉）』 大鑒禪師下十七世 明

【English Translation】 English version: The master then secretly understood the profound meaning and composed a verse, saying: 'The one position manifests the distinctions of the five positions; where sovereign and ministers agree, purple clouds gather. The night-shining curtain rolls up, impartially illuminating all without selfishness; the golden palace, layer upon layer, reveals the supreme dignity.' Tianyi (name of a Zen master) nodded in approval. Jianfu Ruyun (name of a Zen master) believed that Tianyi (name of a Zen master) had not thoroughly understood the upward gate and that his understanding of the Great Dharma was not clear enough, which was due to a momentary compassionate intention. This ingenious method is difficult to describe in words. If it were not for Jixiang (name of a Zen master), it would be difficult to understand the mystery. However, is there really such a thing among the disciples of the patriarch? Jixiang (name of a Zen master) said: 'The one position manifests the distinctions of the five positions.' I want to ask him, let's put the five positions aside for now, where did this 'one position' come from? Sixteenth Generation after Dajian (referring to Huineng, the Sixth Patriarch) Mingzhou Xuetou Zuan Zhijian Zen Master (Successor of Tiantong Jue) He visited Cuishan Zong (name of a Zen master). Cuishan Zong (name of a Zen master) asked, 'A practitioner exerts himself for the sake of the assembly, inevitably with labor.' Zhijian (name of a Zen master) said, 'You must know that there is non-labor.' The practitioner said, 'What if one cannot stay in the position of honor?' Zhijian (name of a Zen master) said, 'Meeting everywhere, yet not recognizing each other.' The practitioner said, 'That is still a guest and host on the road. What is the host within the host?' Zhijian (name of a Zen master) said, 'Bing and Ding extinguish the fire.' Cuishan (name of a Zen master) covered Zhijian's (name of a Zen master) mouth with his hand, and Zhijian (name of a Zen master) pushed it away and left. Chongxian Qiyun (name of a Zen master) commented: 'These two old fellows seem to be holding a bowl but saying they are not hungry, pretending not to be hungry.' Zuan (name of a Zen master) ascended the hall and gave a Dharma talk: 'The World-Honored One has secret words, Kashyapa (one of the ten major disciples of The Buddha) does not conceal them. Overnight, falling flowers rain, the stream is full of fragrant flowing water.' 'The palace connects to Taiye (name of a lake) and sees the vast waves, the summer heat slightly dissipates, and the autumn mood is abundant. Overnight, a light breeze rises at the tip of the duckweed, and the dew drops turn over, filling the pond with lotus leaves. (Iron Sail Boat)' 'A dead snake blocks the road with its red eyes, the sun scorches and the wind blows, the stench fills the city. The poisonous gas is unbearable to play with again, and to this day, no one walks on the official road. (Xiang Wengyun)' 'The stars shine at midnight, the dew is bright, Mount Elephant stands tall and cannot be subdued. A single phrase fully upholds the ancestral decree, and the rain of flowers is fragrant everywhere. (De Wei Yu)' 'Bamboo shadows sift gold, the moon fills the tower, the stars move and the Big Dipper turns, illuminating Cangzhou (ancient name of a place). Suddenly, I hear the delicate sound of a zither in the thatched cottage, playing the sheng and singing to dispel past sorrows. (Zhe Shanwei)' Seventeenth Generation after Dajian (referring to Huineng, the Sixth Patriarch) Ming

州天童長翁如凈禪師(雪竇鑒嗣)

參足庵于雪竇。看柏樹子話有省。呈偈曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。庵頷之。出世屢遷巨剎。后住凈慈。奉敕昇天童。捧敕黃示眾曰。云開九天呈起。日看綵鳳銜出。且道如何委悉。急急如律令敕。

滄溟窟中挨身而入。驪龍頷下抉珠而歸。其光耀也遠射鬥牛。其價重也丕震帝畿。及盡今時。玉鳳高翥。拈卻那畔。冰壺夜輝。玲瓏巖峻摩霄漢。春色十洲花正肥。(百愚斯)

趙州捉下付炊舂。滯貨高抬慧日峰。黃閣春風勾引處。玲瓏巖卷御香醲。(位中符)

長翁上堂。霜風號肅殺。霜葉墮蕭騷。舉拂子曰。看。惟有玲瓏巖。崔嵬望轉高。所謂天童滯貨。今朝短販一遭。莫有酬價底么。

文峰玉云。長翁與么說法。陽春雪曲固為難和。乃無端喚作滯貨要人酬價。從前雪曲。可惜變作下里巴歌了也。還有挽轉者么。試與長翁出臂力看。

長翁開爐上堂。召眾打圓相曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道。合作么生。㘞。火爐動也。

天界盛云。我當時若見恁么道。便與驀頭一喝云。者老漢自己眉毛燒卻也不知。

長翁上堂。陸修靜陶淵明。文殊普賢。作一圓相

【現代漢語翻譯】 現代漢語譯本：

州天童長翁如凈禪師(雪竇鑒嗣)

在雪竇處參訪足庵。因看『柏樹子』話頭而有所領悟。呈偈語說：『西來的祖師禪意如同庭前的柏樹，清晰地展現在眼前。落地枯枝偶爾跳動，松蘿明亮地笑著翻騰。』足庵認可了他的領悟。之後多次出世，住持于大型寺廟。後來住持凈慈寺。奉皇帝的旨意升座天童寺。手捧聖旨，向大眾開示說：『云開九天，呈現出祥瑞之象，太陽照耀著綵鳳，銜著聖旨而來。』那麼，如何才能徹底明白呢？要像執行律令一樣迅速！』

在滄溟窟中貼身進入，從驪龍的下巴下奪取寶珠而歸。它的光芒遠遠地照射到斗宿和牛宿。它的價值沉重地震動了帝王的都城。到了現在這個時候，玉鳳高高地飛翔。拈起那一邊，冰壺在夜晚閃耀光輝。玲瓏巖高聳險峻，直逼雲霄，春天的景色如同十洲仙境，鮮花盛開正艷。(百愚斯)

趙州將它捉住，交給廚房舂米做飯。滯銷的貨物被高高抬起，如同慧日峰一樣。黃閣春風吹拂，勾引起人們的興致，玲瓏巖上瀰漫著御香的濃郁香氣。(位中符)

長翁上堂說法。寒冷的霜風呼嘯著，霜葉紛紛飄落，一片蕭瑟。舉起拂塵說：『看，只有玲瓏巖，巍峨聳立，越發顯得高峻。』 所謂天童的滯銷貨物，今天短暫地售賣一次。有沒有人要出價購買呢？』

文峰玉云評論說：『長翁這樣說法，如同陽春白雪的樂曲一樣難以合唱。竟然無端地稱作滯銷貨物，要人出價購買。從前的陽春白雪，可惜變成了下里巴人的歌曲了。還有人能挽回局面嗎？試著和長翁一起出力看看。』

長翁開啟火爐上堂說法。召集大眾，畫一個圓相說：『這是天童的火爐。靠近就會被燒死，退後就會被凍死。如果有人出來說，應該如何是好？』啪的一聲。『火爐動起來了。』

天界盛云評論說：『我當時如果見到他這樣說，就直接給他一喝，說：這個老傢伙自己眉毛燒掉了也不知道。』

長翁上堂說法。陸修靜(道教人物)陶淵明(詩人)，文殊(菩薩)普賢(菩薩)，共同組成一個圓相。

【English Translation】 English version:

Zen Master Changweng Rujing of Tiantong Monastery in Mingzhou (Successor of Xuedou Jian)

He visited Zu'an at Xuedou. He had an awakening upon contemplating the 'Cypress Tree' topic. He presented a verse saying: 'The ancestral intent from the West is like the cypress tree in the courtyard, clearly displayed before the eyes. Fallen dry branches occasionally twitch, the pine and ivy brightly laugh and surge.' Zu'an acknowledged his understanding. He emerged into the world multiple times, serving as abbot in large monasteries. Later, he resided at Jingci Monastery. Upon imperial decree, he ascended to the abbot's seat at Tiantong Monastery. Holding the imperial edict, he addressed the assembly, saying: 'The clouds part in the nine heavens, presenting auspicious signs; the sun shines upon the colorful phoenix, carrying the imperial decree.' So, how can one thoroughly understand this? Act swiftly, as if executing a command!'

Entering closely into the Cangming Cave, snatching the pearl from beneath the jaw of the Black Dragon and returning. Its light shines far, reaching the Di and Niu constellations. Its value heavily shakes the imperial capital. Now, at this very moment, the jade phoenix soars high. Picking up that side, the ice壺 shines in the night. The exquisite Linglong Rock is steep and towering, reaching the clouds; the spring scenery is like the ten continents of immortals, with flowers blooming in full splendor. (Baiyu Si)

Zhao Zhou captured it and handed it over to the kitchen to pound rice. The stagnant goods are raised high, like the Wisdom Sun Peak. The spring breeze of the Yellow Pavilion entices interest; the Linglong Rock is filled with the rich fragrance of imperial incense. (Wei Zhongfu)

Changweng ascended the hall and gave a sermon. The cold frost wind howls, frost leaves fall in disarray, a scene of desolation. Raising the whisk, he said: 'Look, only the Linglong Rock, towering and majestic, appears even higher.' The so-called stagnant goods of Tiantong, today are briefly sold once. Is there anyone who will offer a price to buy them?'

Wen Feng Yuyun commented: 'Changweng speaking in this way is like trying to harmonize with a song of 'White Snow in the Spring Sun,' which is difficult to match. He groundlessly calls it stagnant goods, asking people to offer a price. The former 'White Snow in the Spring Sun' has regrettably turned into a vulgar song of the common people. Is there anyone who can reverse the situation? Try to exert effort together with Changweng and see.'

Changweng opened the furnace and ascended the hall to give a sermon. Summoning the assembly, he drew a circle and said: 'This is the furnace of Tiantong. Approaching it will be burned to death, retreating from it will be frozen to death. If someone comes out and says, what should be done?' With a snap. 'The furnace is moving.'

Tianjie Shengyun commented: 'If I had seen him say that at that time, I would have given him a shout directly, saying: This old fellow doesn't even know that his own eyebrows are burned off.'

Changweng ascended the hall and gave a sermon. Lu Xiujing (Taoist figure), Tao Yuanming (poet), Manjusri (Bodhisattva), Samantabhadra (Bodhisattva), together form a complete circle.

曰。一款具呈。且道憑誰批判。若是孔夫子。吾無隱乎爾。

荷花六月水生香。殿角薰風入夜涼。休畫㨾。謾論量。功就思仙憶子房。(維新起)

長翁六坐道場並未言稟承。有請為拈香者。師曰我待涅槃堂里拈出。及臨終果拈香曰。如凈行腳四十餘年。首到乳峰失腳墮于陷阱。此香今不免拈出。鈍置我雪竇足庵大和尚。

龍唐柱云。長翁老祖被雪竇活埋在碧玉阱中。直得有屈無伸。所以三回兩度吐露不得。逗到臨末梢頭方才雪屈。何也。縱有伯牙琴。應難寫心曲。

大鑒下十八世

襄州鹿門覺禪師(天童凈嗣)

參長翁。值上堂。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩片羽。堪笑烏梅咬鐵釘。師不覺失笑曰。早知鐙是火。飯熟幾多時。后承印記。出住鹿門。

皎潔孤輪眾象攢。倒垂桂影射龍潭。一條素練騰波上。四海澄清浪拍天。(粟庵鼎)

是處覓渠不見渠。昔年苦我雁傳書。而今狹路相逢著。撒手天涯任放愚。

鹿門示眾。盡大地是學人一卷經。盡乾坤是學人一隻眼。以者個眼讀如是經。千萬億劫常無間斷。

報恩秀云。看讀不易。　愚庵盂云。正恁么時。有經處無眼。有眼處無經。舉意讀時便成間斷。報恩云看讀不易。咄。寐語作么

。　龍唐柱云。看則眉毛墮落。讀則碓㭰生花。

鹿門因普照問。如何是盡乾坤是學人一隻眼。師曰汝被一卷經遮卻也。照擬對。師搖手曰不快漆桶。照於是得言外旨。

天界盛云。鹿門慣得其便則且置。且道如何是言外旨。盞子撲落地。碟子成七片。

鹿門示眾。牛角不用有。有也不妨。兔角不用無。無也不得。何故。天下事但得其情可恕。何妨其理難容。

輕身緩步下階行。撩拂春風也動情。折轉間身歸洞府。月明金殿冷沉沉。(頻吉祥)

大鑒下十九世

青州普照希辨禪師(鹿門覺嗣)

示眾。聲前薦得落在今時。句后承當迷頭認影。作么生是空劫已前自己。

愚庵盂云。道即不難。恐落今時。　龍唐柱云。青州老人秉洞上綱宗為天下歸仰。大開東閣迎賓。不忘重闈禁殿。要識空劫以前自己么。良久云。從來無位次。誰敢強安排。　百丈源云。貧逸富勞。

大地山河瑞像全。丙丁求火意重宣。紅爐點雪非情謂。碧岫滄浪絕妙玄。緣木取魚終錯矣。刻舟求劍必徒然。驊騮一自窺鞭影。忍俊追風過九天。(林泉倫)

長空云凈天如洗。夾岸紅桃間白李。過得橋來路上行。鷓鴣啼在深花里。(北溟湛)

絕壑流泉凍不飛。湘簾月卷拭寒衣。孤村

【現代漢語翻譯】 現代漢語譯本：龍唐柱說，『看』則眉毛脫落，『讀』則碓嘴生花。

鹿門問普照，『如何是盡乾坤是學人一隻眼？』（如何是整個宇宙都是學人的一隻眼睛？）師父說：『你被一卷經書遮住了。』普照想要回答，師父搖手說：『不快漆桶。』（形容反應遲鈍）普照因此領悟了言語之外的旨意。

天界盛說，鹿門已經習慣了這種方便，暫且放下。且說如何是言語之外的旨意？盞子撲落地，碟子成七片。

鹿門開示大眾，牛角不用『有』，『有』也不妨；兔角不用『無』，『無』也不得。為什麼呢？天下事只要合乎情理就可以原諒，何必強求道理上的容納。

輕身緩步下階行，撩拂春風也動情。折轉間身歸洞府，月明金殿冷沉沉。(頻吉祥)

大鑒下十九世

青州普照希辨禪師(鹿門覺嗣)

開示大眾，在聲音之前領悟，就落入了『今時』（當下）；在語句之後承當，就是迷頭認影。如何是空劫（宇宙形成之前）以前的自己？

愚庵盂說，『道』即不難，恐怕落入『今時』。龍唐柱說，青州老人秉承洞山宗的綱宗，成為天下人歸依仰仗的對象，大開東閣迎接賓客，不忘重闈禁殿。想要認識空劫以前的自己嗎？良久說，『從來無位次，誰敢強安排？』百丈源說，貧窮使人安逸，富貴使人勞累。

大地山河瑞像全，丙丁求火意重宣。紅爐點雪非情謂，碧岫滄浪絕妙玄。緣木取魚終錯矣，刻舟求劍必徒然。驊騮一自窺鞭影，忍俊追風過九天。(林泉倫)

長空云凈天如洗，夾岸紅桃間白李。過得橋來路上行，鷓鴣啼在深花里。(北溟湛)

絕壑流泉凍不飛，湘簾月卷拭寒衣。孤村

【English Translation】 English version: Long Tangzhu said, 'To look' causes the eyebrows to fall off; 'to read' causes flowers to bloom on the rice pestle.

Lumen asked Puzhao, 'What is it that the entire universe is a student's one eye?' The master said, 'You are obscured by a scroll of scripture.' Puzhao attempted to respond, but the master waved his hand and said, 'Not a quick lacquer bucket.' (describing someone slow to understand) Puzhao thereby grasped the meaning beyond words.

Tianjie Sheng said, Lumen is accustomed to this convenience, so let it be for now. But what is the meaning beyond words? A cup falls to the ground, and the plate breaks into seven pieces.

Lumen addressed the assembly, 'A cow's horn need not 'exist'; if it 'exists,' it doesn't matter. A rabbit's horn need not 'not exist'; it 'cannot not exist.' Why? In worldly matters, as long as it aligns with sentiment, it can be forgiven; why insist on rational acceptance?'

Lightly and slowly descending the steps, the stirring spring breeze also evokes emotion. Turning around and returning to the cave dwelling, the golden palace is cold and silent under the bright moon. (Pin Jixiang)

The Nineteenth Generation from Dajian

Qingzhou Puzhao Xibian Zen Master (Successor of Lumen Jue)

Addressing the assembly, 'To realize before the sound is to fall into the 'present moment'; to accept after the statement is to mistake the head for the shadow. What is the self before the kalpa of emptiness (before the formation of the universe)?'

Yu'an Yu said, 'The 'Dao' is not difficult, but one fears falling into the 'present moment'.' Long Tangzhu said, 'The old man of Qingzhou upholds the guiding principles of the Caodong school, becoming the object of reliance and reverence for all under heaven, widely opening the eastern pavilion to welcome guests, not forgetting the heavily guarded forbidden palace. Do you want to know the self before the kalpa of emptiness?' After a long pause, he said, 'Originally there is no position; who dares to forcibly arrange one?' Baizhang Yuan said, 'Poverty brings ease, wealth brings toil.'

The great earth, mountains, and rivers are all auspicious images; the meaning of Bing Ding seeking fire is repeatedly proclaimed. Melting snow in a red furnace is beyond emotional expression; the blue peaks and vast waves are an exquisite mystery. Trying to catch fish by climbing a tree is ultimately wrong; carving a boat to find a lost sword is certainly futile. Once a fine steed glimpses the shadow of the whip, it cannot help but chase the wind across the nine heavens. (Lin Quanlun)

The long sky is clear and the clouds are gone, the sky is like it has been washed; red peach blossoms and white plum blossoms line the banks. Crossing the bridge and walking along the road, the partridge sings in the deep flowers. (Bei Mingzhan)

The flowing spring in the deep ravine does not freeze and fly away; the bamboo curtain is rolled up by the moon, wiping away the cold clothes. A solitary village

昨夜聞吹笛。天曉清音滿翠微。(巢鳴考)

一輪秋月映瀟湘。漁父扁舟泛渺茫。兩岸蘆花疑夜雪。數聲鴻雁冷滄浪。(介石珙)

青州示眾。賓中辨主即不問。如何是主中之主。

主中主。玉宇天顏棲紫府。丹墀月浸影沉沉。彩雲無限遮廊廡。信不通。看亦絕。底事分明向誰說。(林泉倫)

青州示眾。夜半正明。天曉不露。為什麼道黑白未分前。猶是正中偏。

鵠序瑤階待漏寒。遲遲斗柄轉闌干。靜鞭初響開宮扇。香霧珠簾著眼難。深殿影潭潭。訊息信難傳。十二朱門廠不關。傍墻花寂鳥聲喧。端不是人間。(宗遠源)

錦帳瓊筵往事陳。蓼花帶蒂獨傷神。蜀王殿里三更月。不是人間私語人。(覺胤圓)

青州垂問。有口贊不盡。無言心自明。是則裂破虛空。不是則鬼家活計。上人端的處。道將一句來。

愚庵盂云。骨鎈。又云。背手抽金鏃。　百丈源云。莫妝聾好。

鳧短鶴長。松直棘曲。李白桃紅。山青水綠。與么酬醋。千足萬足。禪房一枕黑甜余。方信無由容寵辱。(林泉倫)

寶馬雕鞍出禁圍。金鞭遙指亂紅飛。誰將短笛歌春令。一片宮商調入微。(珙堂樹)

青州因大明寶問。離四句。絕百非。請師直指西來意。師曰。昨日有人

【現代漢語翻譯】 現代漢語譯本：昨夜聽見悠揚的笛聲，天亮時清越的音符已飄滿了翠綠的山巒。（巢鳴考） 現代漢語譯本：一輪秋月倒映在瀟湘江上，漁翁駕著小船在茫茫江面漂盪。兩岸的蘆花，像是夜裡落下的雪，幾聲鴻雁的鳴叫，顯得滄浪江水更加寒冷。（介石珙） 現代漢語譯本：青州開示大眾：辨別賓與主，即不追問。如何是主中之主？ 現代漢語譯本：主中之主，如玉宇般的天顏，棲息在紫府（神仙居住的地方）。紅色的臺階被月光浸潤，影子沉沉。無盡的彩雲遮蔽著長廊。音信不通，看也看不到，究竟要向誰說明白呢？（林泉倫） 現代漢語譯本：青州開示大眾：夜半時分，光明正大；天亮時分，卻不顯露。為什麼說在黑白未分之前，仍然是正中偏？ 現代漢語譯本：朝廷命官在華麗的臺階上等待上朝，寒意襲人。緩慢地，北斗七星的斗柄轉動，靠向闌干。靜鞭初響，宮扇打開。香霧瀰漫，珠簾難以看清。深深的宮殿，影子重重。訊息難以傳遞。十二道硃紅大門緊閉不開。墻邊的花寂寞地開放，鳥兒喧鬧地鳴叫。這端然不是人間景象。（宗遠源） 現代漢語譯本：華麗的帳篷和豐盛的筵席，都成了過往的陳跡。蓼花帶著花蒂，獨自讓人傷神。蜀王宮殿里，三更時分的月亮，不是人間可以私語的對象。（覺胤圓） 現代漢語譯本：青州垂問：用口讚美也讚美不盡，不用言語，內心自然明白。是這樣，就能裂破虛空；不是這樣，就是鬼家的活計。上人（指有道高僧）真正明白的地方，請說出一句來。 現代漢語譯本：愚庵盂云：骨鎈（比喻關鍵處）。又說：背手抽出金鏃（比喻出其不意）。百丈源云：不要裝聾作啞。 現代漢語譯本：鳧鳥短，鶴鳥長；松樹直，荊棘彎曲；李花白，桃花紅；山青翠，水碧綠。這樣酬答，千足萬足。禪房裡一枕香甜的睡眠后，才相信沒有理由容忍榮辱。（林泉倫） 現代漢語譯本：寶馬雕鞍，衝出皇宮的禁地。金鞭遙遙指向紛紛飛舞的落花。是誰用短笛吹奏著春天的樂章？一片宮商之音，調入了精微之處。（珙堂樹） 現代漢語譯本：青州因為大明寶問：離開四句，斷絕百非。請老師直接指示西來意（禪宗祖師西來之意）。老師說：昨天有人。

【English Translation】 English version: Last night I heard the sound of a flute. At dawn, the clear notes filled the emerald hills. (Chao Mingkao) English version: A round autumn moon reflects on the Xiaoxiang River. A fisherman drifts in a small boat on the vast expanse. The reeds on both banks resemble snow at night. Several cries of wild geese make the Canglang River seem even colder. (Jieshi Gong) English version: Qingzhou instructs the assembly: Distinguishing between guest and host means no further questioning. What is the host among hosts? English version: The host among hosts, like a jade palace, the heavenly countenance dwells in the Zifu (abode of immortals). The red steps are soaked in moonlight, the shadows deep. Endless colorful clouds obscure the corridors. No news arrives, nothing can be seen. To whom can this be clearly explained? (Lin Quanlun) English version: Qingzhou instructs the assembly: At midnight, it is brightly illuminated; at dawn, it is not revealed. Why is it said that before black and white are distinguished, it is still the partial within the center? English version: Court officials wait in the cold on the jade steps for the morning audience. Slowly, the handle of the Big Dipper turns towards the balustrade. The silent whip cracks for the first time, the palace fans open. Fragrant mist fills the air, the pearl curtains are difficult to see through. Deep in the palace, the shadows are heavy. News is difficult to convey. The twelve vermilion gates are tightly closed. The flowers beside the wall bloom in solitude, the birds chirp noisily. This is certainly not a scene of the human world. (Zong Yuanyuan) English version: Brocade tents and jade banquets have become past events. Smartweed flowers with their stems bring only sorrow. The moon at the third watch in the Shu King's palace is not for human whispers. (Jueyin Yuan) English version: Qingzhou asks: Praise cannot exhaust it, without words, the heart understands itself. If so, then space is shattered; if not, then it is the business of ghosts. Venerable one, at the point where you truly understand, speak a phrase. English version: Yu'an Yu said: 'Bone awl' (metaphor for the crucial point). He also said: 'Draw the golden arrow from behind your back' (metaphor for acting unexpectedly). Baizhang Yuan said: 'Don't pretend to be deaf.' English version: The duck is short, the crane is long; the pine is straight, the thorn is crooked; the plum is white, the peach is red; the mountain is green, the water is blue. To respond in this way is more than sufficient. After a sweet dream in the Zen room, one believes that there is no reason to tolerate honor or disgrace. (Lin Quanlun) English version: A precious horse with a carved saddle bursts out of the forbidden palace grounds. A golden whip points towards the scattering fallen blossoms. Who is playing a spring melody on a short flute? A piece of palace music, the tune enters the subtle realm. (Gongtang Shu) English version: Qingzhou, because of Daming Bao's question: Apart from the four phrases, cutting off the hundred negations. Please, teacher, directly point to the meaning of the Western Coming (the meaning of the Zen patriarch's coming from the West). The teacher said: 'Yesterday, there was someone.'

恁么問。被打出去也。曰今日又如何。師曰你得恁么不識痛癢。明禮拜。師曰。可惜許。棒折也。明直得汗下。

文峰玉云。一挨一拶有放有收。還他二大老。不虛其為作家手眼。有者道赤眼撞著火柴頭。也不妨許伊道著。若是大明汗下。猶未夢見在。

青州問。二邊純莫立。中道不須安。且道甚處相見得個端的。

愚庵盂云。可憐無定河邊骨。儘是春閨夢裡人。

君山日出曉煙收。一鑒空明上下秋。蘆蓼乍飛雲乍起。幾般晴色在滄洲。(頻吉祥)

青州問。回途轉位直須戴角披毛。喚作畜生得么。

愚庵盂云。媧女不知亡國恨。隔江猶唱後庭花。

青州問。唸唸釋迦出世。步步彌勒下生。為什麼擬心即錯動念即乖。

愚庵盂云。富嫌千口少。貧恨一身多　百丈源云。甜瓜甜。苦瓜苦。

明州天童云外岫禪師(天童覺下五世直翁舉嗣)

上堂。鬧市紅塵里有鬧市紅塵里佛法。深山巖谷中有深山巖谷中佛法。山僧昨日出城門。鬧市紅塵里佛法一時忘卻了也。歸到二十里松云。便見深山巖谷佛法。大眾。且道如何是深山巖谷中佛法。白雲澹佇出沒太虛之中。青蘿夤緣直上寒松之頂。

龍唐柱云。深山佛法雲外一一發泄了也。且道如何是紅塵鬧市裡佛

法。樓連湖墅梅花弄霽雪之天。樂作行營鼓吹雜邊笳之曲。　佛日晰云。云外老漢尋常氣吞寰宇。及至拈提佛法二字。便打作兩橛。隆安佛法即不然。鬧市紅塵便是深山巖崖中。深山巖崖中即是鬧市紅塵里。所以太白峰頭和泥合水。長安市上壁立萬仞。壁立萬仞處通身合水和泥。合水和泥時斬然壁立萬仞。且道隆安有甚長處乃能如是。卓拄杖云。但見皇風成一片。不知何處有封疆。　法林音云。深山巖崖中佛法還他云外。紅塵鬧市裡佛法讓他龍唐。兩處合來成一片。又須是佛日始得。且道法林者里又作么生。閑持經卷倚松立。笑問客從何處來。

天童垂語。天童今日大死去也。你作么生救。天童今日大死去也。你不要相救。天童今日大死去也。阿誰與我同行。

雪竇證於第一問云。救他作么。第二問云。請和尚吃飯。第三問云。和尚先行某甲隨後。　紫琈岠舉雪竇證語畢云。一轉語經天緯地。一轉語戛玉敲金。一轉語和泥合水。有人曏者里辨別得出。許你佛法有去處。不然。也須大死一番始得。

大鑒下二十世

磁州大明寶禪師(普照辨嗣)

示眾。若論此事。如人作針線。幸然針針相似。忽見人來。不覺失卻針祇見線。者邊尋也不見。那邊尋也不見。卻自曰近處尚不見。遠處那得來

【現代漢語翻譯】 現代漢語譯本： 法。樓連湖墅梅花在雪後放晴的天氣里顯得格外美麗。樂隊演奏著軍營中的鼓樂，夾雜著邊塞的胡笳之聲。 佛日晰云禪師說：『云外老漢』（指有見地的修行者）尋常時候氣吞寰宇，但一旦談到『佛法』二字，便將其一分為二。隆安的佛法卻不是這樣。熱鬧的市井紅塵就是深山巖崖之中，深山巖崖之中也就是熱鬧的市井紅塵里。所以，太白峰頭可以和泥合水，長安市上也能壁立萬仞。壁立萬仞之處，通身都是和泥合水；和泥合水之時，又斬釘截鐵地壁立萬仞。那麼，隆安有什麼長處才能做到這樣呢？』 禪師拄著枴杖說：『只看見皇風浩蕩成一片，不知哪裡還有國界邊疆。』 法林音禪師說：『深山巖崖中的佛法還給云外老漢，紅塵鬧市裡的佛法還給龍唐（指有權勢的人）。兩處合起來成為一片，又必須是佛日禪師才能做到。那麼，法林我這裡又該如何呢？』 『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』 天童禪師垂語說：『天童我今天徹底死去了，你們要怎麼救我？天童我今天徹底死去了，你們不要救我！天童我今天徹底死去了，誰與我同行？』 雪竇禪師針對第一問回答說：『救他做什麼？』針對第二問回答說：『請和尚吃飯。』針對第三問回答說：『和尚先走，我隨後就到。』 紫琈岠禪師舉完雪竇禪師的回答后說：『一句轉語經天緯地，一句轉語戛玉敲金，一句轉語和泥合水。有人能在這裡辨別得出來，就允許你佛法有所去處。不然，也必須大死一番才能明白。』 大鑒下二十世 磁州大明寶禪師（普照辨的嗣法弟子） 開示大眾說：『如果談論這件事，就像人做針線活，好不容易針針相似，忽然看見有人來，不知不覺就丟了針，只看見線。這邊找也找不到，那邊找也找不到，就自言自語說，近處尚且找不到，遠處哪裡能找到呢？』

【English Translation】 English version: Dharma. The plum blossoms in the lakeside villas are especially beautiful in the weather after the snow has cleared. The band plays the drums and music of the military camp, mixed with the sounds of the border Hu Jia. Chan Master Fori Xi Yun said: 'The old man outside the clouds' (referring to a practitioner with insight) usually swallows the universe with his breath, but once he talks about the word 'Dharma', he divides it into two. The Dharma of Long'an is not like this. The bustling red dust of the market is in the deep mountains and cliffs, and the deep mountains and cliffs are in the bustling red dust of the market. Therefore, the top of Mount Taibai can be mixed with mud and water, and the city of Chang'an can also stand tall. Where the cliffs stand tall, the whole body is mixed with mud and water; when mixed with mud and water, it is decisively standing tall. So, what are the strengths of Long'an that can do this?' The Chan master, holding a cane, said: 'I only see the imperial wind vast and unified, and I don't know where there are borders and frontiers.' Chan Master Falin Yin said: 'The Dharma in the deep mountains and cliffs is returned to the old man outside the clouds, and the Dharma in the bustling red dust of the market is returned to Long Tang (referring to people with power). The two places are combined into one, and it must be Chan Master Fori to do it. So, what should I, Falin, do here?' 'Leisurely holding the scriptures, leaning against the pine tree, smiling and asking the guest where he comes from.' Chan Master Tiantong said, lowering his words: 'I, Tiantong, have completely died today. How will you save me? I, Tiantong, have completely died today. Don't save me! I, Tiantong, have completely died today. Who will walk with me?' Chan Master Xuedou answered the first question: 'What is the point of saving him?' He answered the second question: 'Please invite the monk to eat.' He answered the third question: 'The monk goes first, and I will follow.' Chan Master Zifei Ju, after citing Chan Master Xuedou's answer, said: 'One turning word traverses the sky and the earth, one turning word strikes jade and knocks on gold, one turning word mixes mud and water. If someone can discern it here, then you are allowed to have a place to go in the Dharma. Otherwise, you must die a great death to understand.' Twenty generations under Dajian Chan Master Daming Bao of Cizhou (a Dharma heir of Puzhao Bian) Instructing the public, he said: 'If we talk about this matter, it is like a person doing needlework. Fortunately, the stitches are similar, but suddenly seeing someone coming, unknowingly losing the needle and only seeing the thread. You can't find it here, and you can't find it there, and you say to yourself, if you can't find it nearby, how can you find it far away?'

。多時尋不得。心煩昏悶乃打睡。拽衣就枕。方就枕時。驀然一劄。㘞。原來在者里。

愚庵盂云。大明不能為後人抽釘拔楔。作灑落了事人。反引渠向針線上作活計。就使摸索得來。轉見迷頭認影。雖然。三十年後。一回飲水一回噎。

百城煙水苦飄蓬。樓閣門開未許通。祗有善財親見得。德云不在妙高峰。(南庵依)

為惜明珠糞掃堆。婆心曲盡幾多回。精光撥動由人取。蛟宅無須費打開。(位中符)

人間四月芳菲盡。山寺桃花始盛開。長恨春歸無覓處。不知轉入此中來。(鐵帆舟)

大明上堂。輪王寶藏如赤窮底人。酒店腰帶如大富底事。掉轉身來。撞著沒面目漢。要拳便拳要踢便踢。又誰知我洞上宗風。別有踞虎頭收虎尾底宗旨。會么。玉犬徹夜行。不知天上曉。

機輪轉處絕周遮。電閃星馳羨作家。白骼樹梢魚扇子。碧波池上鳥翻車。(別牧純)

虎嘯孤巖青嶂合。龍吟枯木洞云深。菱花影落無軌跡。夜半秋光冷似冰。(頻吉祥)

大鑒下二十一世

太原府王山覺體禪師(大明寶嗣)

見鵲子啄生臺飯。乃拍手一下。鵲飛去。大明遂于師背上打一掌。師回首。明曰。還是鵲子孤負你。還是你孤負我。師罔措。明曰。幸是可憐生。卻是互相

【現代漢語翻譯】 多時尋找不得，心中煩悶昏沉，於是就去睡覺。拉過衣服剛要躺下，就在要躺下的時候，忽然一下子明白：『啊！原來在這裡。』

愚庵盂說，大明（指大明禪師）不能為後人抽釘拔楔（比喻解決根本問題），做一個灑脫了事的人，反而引導人們在細微末節上做文章。即使摸索到了，反而更加迷失方向。雖然如此，三十年後，也會有飲水噎著的時候。

百城煙水，漂泊不定，樓閣門開，卻不許通行。只有善財童子親眼見到，德云比丘不在妙高峰（山名）。（南庵依）

爲了珍惜明珠，卻把它丟在糞堆里。婆心（菩薩心腸）用盡，說了多少回。精光撥動，任人取用，蛟龍的住宅，無需費力打開。（位中符）

人間四月，芳菲凋盡，山寺桃花，才開始盛開。長久以來遺憾春天離去無處可尋，不知道春天已經轉入這裡。（鐵帆舟）

大明（指大明禪師）上堂說法：輪王（轉輪聖王）的寶藏，如同赤貧之人；酒店的腰帶，如同大富之家的事。掉轉身來，撞見沒面目的人，想打就打，想踢就踢。又有誰知道我洞上宗風（曹洞宗的宗風），另有踞虎頭、收虎尾的宗旨。明白嗎？玉犬徹夜行走，卻不知道天亮了。

機輪轉動之處，沒有絲毫阻礙，電閃星馳，令人羨慕。白骨樹梢上的魚扇子，碧波池塘上的鳥翻車。（別牧純）

虎嘯山谷，青色的山峰閉合，龍吟枯木，洞穴雲霧深沉。菱花鏡中的影子，沒有軌跡，半夜的秋光，寒冷如冰。（頻吉祥）

大鑒禪師（六祖慧能）下二十一世

太原府王山覺體禪師（大明寶嗣）

（覺體禪師）看見喜鵲啄食齋飯，於是拍了一下手，喜鵲飛走了。大明（指大明禪師）就在覺體禪師的背上打了一掌。覺體禪師回頭，大明說：『是喜鵲辜負了你，還是你辜負了喜鵲？』覺體禪師不知所措。大明說：『幸好是個可憐的傢伙，終究是互相辜負。』

【English Translation】 English version: For a long time, I couldn't find it. My heart was troubled and confused, so I went to sleep. I pulled the clothes and was about to lie down. Just as I was about to lie down, I suddenly realized: 'Ah! It was here all along.'

Yu'an Yu said, 'Daming (referring to Zen Master Daming) cannot remove the nails and wedges (metaphor for solving fundamental problems) for future generations, to be a carefree person who finishes things neatly. Instead, he leads people to make a fuss over trivial matters. Even if they manage to find it, they become even more lost. Although that's the case, after thirty years, there will still be times when drinking water causes choking.'

Amidst the misty waters of hundreds of cities, drifting without a fixed abode, the doors of pavilions are open, yet passage is not allowed. Only Sudhana (Shancai, a Buddhist youth) personally sees it; Bhikshu Deva (Deyun, a Buddhist monk) is not on Mount Myogako (Miaogaofeng, a mountain name). (Nan'an Yi)

To cherish the bright pearl, yet discard it in the dung heap. The heart of compassion (Bodhisattva's heart) is exhausted, said so many times. The essence of light is stirred, allowing people to take it; there is no need to laboriously open the dragon's dwelling. (Wei Zhongfu)

In the human world, in the fourth month, the fragrant blossoms have withered; in the mountain temple, the peach blossoms are just beginning to bloom. For a long time, I have regretted that spring has departed and cannot be found; I did not know that spring has already entered here. (Tie Fan Zhou)

Daming (referring to Zen Master Daming) ascends the hall to preach: The treasure of a Chakravartin (Wheel-Turning King) is like that of a penniless person; the belt of a tavern is like the affairs of a wealthy family. Turning around, he bumps into a faceless person; if you want to punch, then punch; if you want to kick, then kick. And who knows my Dongshan (Caodong) lineage's style, which has the principle of crouching on the tiger's head and seizing the tiger's tail. Do you understand? The jade dog walks all night, yet does not know that dawn has arrived.

Where the machine turns, there is no obstruction; lightning flashes and stars race, envying the masters. A fish fan on the white bone treetop, a bird turning a waterwheel on the green pond. (Bie Mu Chun)

The tiger roars in the solitary cliff, the green peaks close together; the dragon roars in the withered tree, the cave's clouds are deep. The reflection in the diamond mirror leaves no trace; the autumn light at midnight is as cold as ice. (Pin Jixiang)

The twenty-first generation after Zen Master Dajian (the Sixth Patriarch Huineng)

Zen Master Jueti (Jue Ti) of Wangshan Mountain in Taiyuan Prefecture (Daming Baosi)

(Zen Master Jueti) saw a magpie pecking at the vegetarian meal, so he clapped his hands, and the magpie flew away. Daming (referring to Zen Master Daming) then struck Jueti on the back. Jueti turned around, and Daming said, 'Is it the magpie who has failed you, or have you failed the magpie?' Jueti was at a loss. Daming said, 'Fortunately, it's a pitiful fellow; in the end, it's mutual failure.'

孤負去。師豁然有省。十載執事秘重深嚴。一旦抽單罔不疑怪。或問大明。侍者何往。明曰。諸方來諸方去。何介意哉。曰參學何似。明曰。道有參學栽它頭角。道無參學減它威光。一眾方疑。后承印記。

龍唐柱云。全身奉重不觸威嚴。轉位提持縱橫得妙。道有道無二俱不涉。諸人作么生會。天曉便藏無影樹。太陽雖照不能尋。

勒馬追風影不留。倒拈鐵鏃上頭游。從他白刃兵交接。誰並功封萬戶侯。(宗楷元)

上林一夜雨催花。紅杏枝頭散曉霞。自有東君行正令。迸將春色滿皇家。(俍亭挺)

王山嘗發明洞上宗旨曰。夫既有尊貴之位。須明尊貴底人。須知尊貴底人。不處尊貴之位。方明尊貴不落階級。

寶壽方云。王山與么提持。要明尊貴一路尚欠在。為什麼。不見道方外誰敢論量。　愚庵盂云。如何黑漆屏風上。更寫盧同月蝕詩。

三更玉兔離霄漢。日午金雞唱御樓。禁閣香清君不寢。四臣無地進嘉猷。(浹水洽)

春回暘谷萬花新。鑾陛簾開海宇清。要知龍袖分香事。鶴唳雲霄石虎驚。(善瑫賢)

禁殿不居九五位。曲垂方便示將來。隨身竿木逢場戲。嘯月吟風任往回。(云怡濌)

不據空王殿。慵棲五鳳樓。平常適所志。放曠孰與游。(震南

【現代漢語翻譯】 孤負去。師豁然有省。十載執事秘重深嚴。一旦抽單罔不疑怪。或問大明（人名）。侍者何往。明曰。諸方來諸方去。何介意哉。曰參學何似。明曰。道有參學栽它頭角。道無參學減它威光。一眾方疑。后承印記。 現代漢語譯本： 他辜負了期望離去了。老師突然有所領悟。十年來的執事工作，秘密而莊重，極其嚴肅。一旦離開僧堂，沒有誰不感到疑惑奇怪。有人問大明（人名），侍者去了哪裡？大明說，從各個地方來，又到各個地方去，何必介意呢？那人又問，參學怎麼樣？大明說，道如果有參學，就像給它加上頭角；道如果沒有參學，就會減損它的威光。眾人正疑惑不解，後來他得到了印可。 龍唐柱云。全身奉重不觸威嚴。轉位提持縱橫得妙。道有道無二俱不涉。諸人作么生會。天曉便藏無影樹。太陽雖照不能尋。 現代漢語譯本： 龍唐柱說，全身心地尊奉，卻不觸犯威嚴。轉換位置，提持把握，縱橫自如，妙不可言。說道有，說道無，都與它無關。各位，你們怎麼理解？天一亮就藏起無影樹，即使太陽照耀也無法找到。 勒馬追風影不留。倒拈鐵鏃上頭游。從他白刃兵交接。誰並功封萬戶侯。(宗楷元) 現代漢語譯本： 勒住馬也追不上風的影子，反過來拿著鐵箭頭在上面遊走。任憑他白刃相接，誰能與我比肩，被封為萬戶侯呢？（宗楷元） 上林一夜雨催花。紅杏枝頭散曉霞。自有東君行正令。迸將春色滿皇家。(俍亭挺) 現代漢語譯本： 上林苑經過一夜雨水的催促，花兒盛開。紅杏枝頭散發著早霞的光彩。自有司春之神發佈命令，將春色灑滿皇家。（俍亭挺） 王山嘗發明洞上宗旨曰。夫既有尊貴之位。須明尊貴底人。須知尊貴底人。不處尊貴之位。方明尊貴不落階級。 現代漢語譯本： 王山曾經闡明洞山的宗旨說，既然有了尊貴的地位，必須明白尊貴的人。須知尊貴的人，不處在尊貴的地位，才能明白尊貴不落入階級。 寶壽方云。王山與么提持。要明尊貴一路尚欠在。為什麼。不見道方外誰敢論量。　愚庵盂云。如何黑漆屏風上。更寫盧同月蝕詩。 現代漢語譯本： 寶壽方說，王山這樣提持，要明白尊貴這一條路還欠缺。為什麼？沒聽說過方外之人誰敢評論衡量。愚庵盂說，為什麼要在黑漆屏風上，再寫盧仝的月蝕詩呢？ 三更玉兔離霄漢。日午金雞唱御樓。禁閣香清君不寢。四臣無地進嘉猷。(浹水洽) 現代漢語譯本： 三更時分，玉兔離開天空。中午時分，金雞在皇宮樓閣上啼叫。皇宮內香氣清幽，君王卻無法安睡。四位大臣沒有地方進獻美好的計策。（浹水洽） 春回暘谷萬花新。鑾陛簾開海宇清。要知龍袖分香事。鶴唳雲霄石虎驚。(善瑫賢) 現代漢語譯本： 春天回到暘谷，萬花煥然一新。皇宮的簾子打開，天下清明。要知道皇帝分香的事情，鶴在雲霄鳴叫，石虎也感到驚異。（善瑫賢） 禁殿不居九五位。曲垂方便示將來。隨身竿木逢場戲。嘯月吟風任往回。(云怡濌) 現代漢語譯本： 身處皇宮卻不居於九五之位，委婉地垂示方便法門給後人。隨身帶著竿木，逢場作戲，嘯月吟風，任憑來往。（云怡濌） 不據空王殿。慵棲五鳳樓。平常適所志。放曠孰與游。(震南) 現代漢語譯本： 不佔據空王殿，懶得棲息在五鳳樓。平平常常地適合自己的志向，曠達放逸，誰能與我同遊？（震南）

【English Translation】 Having failed to meet expectations, he left. The master suddenly had an awakening. For ten years, his service was secretive, solemn, and extremely strict. Once he left the monastic hall, everyone was suspicious and strange. Someone asked Da Ming (person's name), 'Where did the attendant go?' Da Ming said, 'Coming from all directions, going to all directions, why bother?' The person asked, 'What about studying?' Da Ming said, 'If the Dao has studying, it's like adding horns to it; if the Dao has no studying, it will diminish its majestic light.' The crowd was puzzled, and later he received approval. English version: Having failed to meet expectations, he left. The master suddenly had an awakening. For ten years, his service was secretive, solemn, and extremely strict. Once he left the monastic hall, everyone was suspicious and strange. Someone asked Da Ming (person's name), 'Where did the attendant go?' Da Ming said, 'Coming from all directions, going to all directions, why bother?' The person asked, 'What about studying?' Da Ming said, 'If the Dao has studying, it's like adding horns to it; if the Dao has no studying, it will diminish its majestic light.' The crowd was puzzled, and later he received approval. Long Tangzhu said, 'Devoting oneself entirely without touching upon majesty, shifting positions, holding and grasping, freely and wonderfully. Whether it's said to exist or not to exist, neither is involved. How do you all understand? At dawn, the shadowless tree is hidden, and even the sun cannot find it.' English version: Long Tangzhu said, 'Devoting oneself entirely without touching upon majesty, shifting positions, holding and grasping, freely and wonderfully. Whether it's said to exist or not to exist, neither is involved. How do you all understand? At dawn, the shadowless tree is hidden, and even the sun cannot find it.' 'Reining in the horse, the shadow of the wind cannot be kept. Holding the iron arrowhead upside down, wandering on top. Let him have the clash of white blades, who can compare with me and be enfeoffed as a marquis of ten thousand households?' (Zong Kaiyuan) English version: 'Reining in the horse, the shadow of the wind cannot be kept. Holding the iron arrowhead upside down, wandering on top. Let him have the clash of white blades, who can compare with me and be enfeoffed as a marquis of ten thousand households?' (Zong Kaiyuan) 'Overnight rain in Shanglin Garden urges the flowers to bloom. Apricot branches scatter the glow of dawn. The Lord of Spring himself issues the order, bursting forth the spring colors to fill the imperial palace.' (Liang Tingting) English version: 'Overnight rain in Shanglin Garden urges the flowers to bloom. Apricot branches scatter the glow of dawn. The Lord of Spring himself issues the order, bursting forth the spring colors to fill the imperial palace.' (Liang Tingting) Wangshan once expounded the Dongshan doctrine, saying, 'Since there is a noble position, one must understand the noble person. One must know that the noble person does not occupy the noble position, only then can one understand that nobility does not fall into class.' English version: Wangshan once expounded the Dongshan doctrine, saying, 'Since there is a noble position, one must understand the noble person. One must know that the noble person does not occupy the noble position, only then can one understand that nobility does not fall into class.' Baoshou Fang said, 'Wangshan's way of upholding this, to understand the path of nobility is still lacking. Why? Haven't you heard that who dares to comment and measure those outside the realm?' Yu'an Yu said, 'Why write Lu Tong's poem about the lunar eclipse on a black lacquer screen?' English version: Baoshou Fang said, 'Wangshan's way of upholding this, to understand the path of nobility is still lacking. Why? Haven't you heard that who dares to comment and measure those outside the realm?' Yu'an Yu said, 'Why write Lu Tong's poem about the lunar eclipse on a black lacquer screen?' 'At the third watch, the jade rabbit leaves the heavens. At noon, the golden rooster crows on the imperial tower. The forbidden palace is filled with fragrance, but the emperor cannot sleep. The four ministers have no place to offer good advice.' (Jia Shuiqia) English version: 'At the third watch, the jade rabbit leaves the heavens. At noon, the golden rooster crows on the imperial tower. The forbidden palace is filled with fragrance, but the emperor cannot sleep. The four ministers have no place to offer good advice.' (Jia Shuiqia) 'Spring returns to Yanggu, and ten thousand flowers are new. The curtains of the imperial palace are opened, and the world is clear. To know the matter of the dragon's sleeve distributing incense, the crane cries in the clouds, and the stone tiger is startled.' (Shan Tao Xian) English version: 'Spring returns to Yanggu, and ten thousand flowers are new. The curtains of the imperial palace are opened, and the world is clear. To know the matter of the dragon's sleeve distributing incense, the crane cries in the clouds, and the stone tiger is startled.' (Shan Tao Xian) 'The forbidden palace does not occupy the ninth-fifth position, but subtly bestows expedient means to show the future. Carrying a pole and wood, playing a role in every scene, whistling at the moon and chanting in the wind, freely going back and forth.' (Yun Yi Ta) English version: 'The forbidden palace does not occupy the ninth-fifth position, but subtly bestows expedient means to show the future. Carrying a pole and wood, playing a role in every scene, whistling at the moon and chanting in the wind, freely going back and forth.' (Yun Yi Ta) 'Not occupying the Empty King's Hall, too lazy to dwell in the Five Phoenix Tower. Ordinary and suitable to one's aspirations, who can roam with me in freedom and unrestraint?' (Zhen Nan) English version: 'Not occupying the Empty King's Hall, too lazy to dwell in the Five Phoenix Tower. Ordinary and suitable to one's aspirations, who can roam with me in freedom and unrestraint?' (Zhen Nan)

弘)

四海朝參懶話陪。重重禁殿鎖蒼苔。金輪不坐差珍幾。萬綠叢中任往來。(冰崖響)

土階茅茨一無為。九五尊崇不自知。剩有天威震閫外。八纮誰敢不傾葵。(等照見)

愛月間行到竹叢。篩金滿地弄清風。歸來趺坐蒲團上。茶碗頻斟寵辱空。(牧庵密)

雲龍寶殿絕追攀。密密簾垂不露顏。咫尺天威誰得近。從教鹓鷺白排班。(紫琈岠)

王山上堂。還有沖流度刃者么。僧從東過西。從西過東。師曰。未得一場榮。先刖兩脛足。曰也知和尚慣用此機。師曰罪不重科。僧擬議。師便打。僧吐舌。師曰棺材裡瞠眼。僧珍重便出。師曰有甚麼交涉。

紫琈岠云。王山埋兵掉鬥。真有運籌帷幄決勝千里之謀。者僧不顧危亡單刀直入。也不妨許伊是員猛將。及乎被王山展動六花八門。大書平蠻露布。又祇得風聞鼠竄力盡烏江。今日路見不平。要與者僧排難解紛去也。驀拈拄杖下座。大眾一時走散。

劈海吞龍是大鵬。龍孫龍子要飛騰。奔流縱有榮身計。轉眼風摩海岳崩。(湘翁沄)

雙睛炯炯頂門老。予奪臨時信非草。橫按鏌鎁坐閫帷。銅頭鐵額一齊掃。(北溟湛)

大鑒下二十二世

磁州大明雪巖善滿禪師(王山體嗣)

初參普照。照曰兄弟

【現代漢語翻譯】 現代漢語譯本 （弘）

四海諸侯前來朝拜，我也懶得與他們多說。重重宮殿深鎖，苔蘚遍佈。象徵王權的珍貴幾案，我也不去坐。就在這萬綠叢中，隨意來往。（冰崖響）

居住在簡樸的土階茅屋，一切順其自然，不刻意作為。即使貴為九五之尊，也不自以為是。唯有天子的威嚴震懾邊境之外，普天之下，誰敢不向我傾心歸順？（等照見）

喜愛在月光下漫步竹林間，月光穿過竹葉，如同灑落滿地的金子，清風拂動，令人心曠神怡。回到禪房，跏趺坐在蒲團上，一杯杯地斟茶，將世間的榮辱得失都拋諸腦後。（牧庵密）

雲龍寶殿高不可攀，層層簾幕低垂，不露天顏。天子的威嚴近在咫尺，又有誰能夠接近？就讓他們這些官員，整齊地排列班次吧。（紫琈岠）

王山禪師升座說法。還有能頂著激流，用刀刃來衡量的人嗎？僧人從東邊走到西邊，又從西邊走到東邊。禪師說：『還沒得到一場榮耀，先砍斷了兩條小腿。』僧人說：『也知道和尚慣用這種機鋒。』禪師說：『罪不重罰。』僧人想要辯解，禪師就打了他。僧人吐了吐舌頭。禪師說：『都到棺材裡了還瞪著眼。』僧人說了聲珍重就走了。禪師說：『這有什麼關係？』

紫琈岠評論說：王山禪師埋伏軍隊，搖動北斗，真有運籌帷幄，決勝千里的謀略。這位僧人不顧危險，單刀直入，也不妨稱他為一員猛將。等到王山禪師施展出六花八門陣法，大書平蠻的捷報，他又只能像老鼠一樣倉皇逃竄，力盡烏江。今天我路見不平，要為這位僧人排難解紛。』說完，拿起拄杖走下座位，大眾一時走散。

劈開大海，吞噬巨龍的是大鵬鳥，龍的子孫想要飛騰。奔流雖然有光宗耀祖的計劃，轉眼間就會被風磨得海岳崩塌。（湘翁沄）

雙眼炯炯有神，頭頂已顯老態。予奪之際，確實並非草率。橫按著鏌鎁寶劍，坐鎮軍帳，銅頭鐵額的敵人都一齊掃平。（北溟湛）

大鑒禪師下第二十二世

磁州大明雪巖善滿禪師（王山體嗣）

最初參拜普照禪師，普照禪師說：兄弟

【English Translation】 English version (Hong)

The lords from all over the world come to pay tribute, but I am too lazy to talk to them. The heavy palace is deeply locked, and moss is everywhere. I don't sit on the precious table symbolizing kingship. I just come and go freely in this green jungle. (Bing Ya Xiang)

Living in a simple earthen-step thatched cottage, everything is natural and unintentional. Even if you are the supreme being, you don't think you are. Only the emperor's majesty shocks beyond the borders, and who in the world dares not to turn to me? (Deng Zhao Jian)

I like to walk in the bamboo forest in the moonlight. The moonlight shines through the bamboo leaves, like gold scattered all over the ground. The breeze is blowing, which is refreshing. Back in the meditation room, sitting cross-legged on the futon, pouring tea cup by cup, I put all the gains and losses of the world behind me. (Mu An Mi)

The Yunlong Treasure Hall is out of reach, and the layers of curtains hang low, not revealing the face of the Emperor. The Emperor's majesty is close at hand, but who can approach it? Let these officials line up neatly. (Zi Fu Ju)

Zen Master Wangshan ascended to the seat to give a lecture. Is there anyone who can measure with the blade against the torrent? The monk walked from east to west, and then from west to east. The Zen master said: 'Before getting a glory, cut off two calves first.' The monk said: 'I also know that the monk is used to this kind of opportunity.' The Zen master said: 'The crime is not punished severely.' The monk wanted to argue, and the Zen master hit him. The monk stuck out his tongue. The Zen master said: 'Staring in the coffin.' The monk said goodbye and left. The Zen master said: 'What does it matter?'

Zi Fu Ju commented: Zen Master Wangshan buried his troops and shook the Big Dipper. He really has the strategy of planning and winning thousands of miles. This monk disregarded the danger and went straight in with a single knife. It is okay to call him a fierce general. When Zen Master Wangshan displayed the Six Flowers and Eight Doors formation and wrote a great victory report, he could only flee like a mouse and run out of strength in Wujiang. Today, I see injustice on the road and want to solve problems for this monk.' After speaking, he picked up his crutches and walked down from the seat, and the crowd dispersed for a while.

The roc that splits the sea and devours the dragon, the dragon's descendants want to fly. Although Benliu has a plan to honor his ancestors, in a blink of an eye, the sea and mountains will be collapsed by the wind. (Xiang Weng Yun)

His eyes are bright and his head is old. It is indeed not sloppy to give and take. Holding the Mo Ye sword horizontally, sitting in the military tent, the enemies with copper heads and iron foreheads are all swept away. (Bei Ming Zhan)

Twenty-second generation under Zen Master Dajian

Zen Master Shanyan Shanman of Daming Temple in Cizhou (Wangshan Tisi)

At the beginning, I visited Zen Master Puzhao, and Zen Master Puzhao said: Brother

年少正宜力參。老僧當年唸唸以佛法為事。師避席進曰和尚而今如何。照曰如生冤家相似。師曰。若不得此語。幾乎枉行千里。照下禪床握師手曰作家那。

報恩秀云。死灰里一粒豆爆。　愚庵盂云。普照當時待問和尚而今如何也。好與頂門一棒。或再進語。更與一棒。且教者漢參三十年。雖然。爛泥有刺。作者方知。　龍唐柱云。雪巖向獅子頷下解鈴。驪龍額下探珠。誠為好手。然終未免被普照贓誣一上。報恩云冷灰里一粒豆爆。也是壓良為賤。

作家相見事紛拏。佛法何如眼裡沙。病藥頓忘無一路。蹋翻云月復何家。(伴我侶)

拶得磁州立地尿。铦铦牙爪羨年少。倒握王山夢裡符。熨斗煎茶別有銚。(位中符)

蟄戶初開。云雷相送。電影光中看變動。騰身三汲浪花粗。頭角立時天外弄。(雪庵全)

入虎穴兮探虎子。披龍鱗兮抉龍珠。和云送兮破云浪。月滿山兮風滿湖。(獨立邁)

勇敢孤標羨少年。驪珠直奪涸龍淵。至今燦爛無遮蔽。為有王山一炷煙。(隱含敷)

雪巖問王山曰。洞山于睹影處悟邈師真意旨。臨濟于徹困處悟佛法無多子。如何後來出世為人。立甚正偏君臣。玄要人境。毋乃惑亂後人。山笑曰。子欲了此生死病源。既于徹悟處為人處自生惑亂。

【現代漢語翻譯】 現代漢語譯本 年少時正應該努力參禪。老僧我當年念念不忘以佛法為事。有僧人避開座位上前問道：『和尚您現在如何？』 普照（Puzhao，禪師名號）回答說：『如像遇到前世的冤家對頭一般。』 僧人說：『如果得不到這句話，幾乎是白跑了千里路。』 普照（Puzhao）走下禪床握著僧人的手說：『真是個有作為的人啊！』

報恩秀云（Baoen Xiuyun，禪師名號）說：『就像死灰里爆出一粒豆子。』 愚庵盂（Yu'an Meng，禪師名號）說：『普照（Puzhao）當時如果等待僧人問『和尚您現在如何』，就應該給他當頭一棒。或者他再進一步說話，就再給他一棒。且讓他參禪三十年。雖然如此，爛泥里也有刺，有作為的人才知道。』 龍唐柱（Longtang Zhu，禪師名號）說：『雪巖（Xueyan，禪師名號）在獅子的頷下解開鈴鐺，在驪龍（lilong，傳說中的黑龍）的額下探取寶珠，確實是好手段。然而最終還是免不了被普照（Puzhao）誣陷一次。』 報恩（Baoen）說『冷灰里爆出一粒豆子』，也是把好人當成壞人來對待。

有作為的人相見，事情紛紛擾擾，佛法又算得了什麼，如同眼裡的沙子。病和藥都一下子忘記，沒有一條路可走。踢翻雲和月，又回到哪個家？（伴我侶）

逼得磁州（Cizhou，地名）的人站著就尿了出來，鋒利的牙爪讓人羨慕年少。倒拿著王山（Wangshan，山名）的夢裡符咒，用熨斗煎茶，別有一番風味。（位中符）

冬眠的動物剛剛醒來，雲和雷互相護送。在閃電的光芒中看世事變動。騰身三次躍過粗大的浪花，頭角立刻在天外顯露。（雪庵全）

進入虎穴去探取虎子，撥開龍鱗去取出龍珠。和云一起飛送，衝破云浪。月亮照滿山，風吹滿湖。（獨立邁）

勇敢而又卓爾不群，羨慕少年。直接奪取驪龍（lilong）深淵裡的寶珠。至今燦爛而沒有遮蔽，因為有王山（Wangshan）的一炷香菸。（隱含敷）

雪巖（Xueyan）問王山（Wangshan）說：『洞山（Dongshan，禪師名號）在看到影子的地方領悟了邈師（Miaoshi，禪師名號）的真正意旨，臨濟（Linji，禪師名號）在徹底困頓的地方領悟了佛法沒有多少東西。為什麼後來出世為人，要立什麼正偏君臣、玄要人境，難道不是迷惑後人嗎？』 王山（Wangshan）笑著說：『你想要了解這生死病源，既然在徹底領悟的地方為人處世，卻又自己生出迷惑。』

【English Translation】 English version In youth, one should diligently engage in Chan practice. This old monk used to focus on the Buddha-dharma in every thought. A monk stepped forward from his seat and asked: 'How is the venerable master now?' Puzhao (name of a Chan master) replied: 'Like encountering an enemy from a past life.' The monk said: 'If I hadn't heard this, I would have traveled a thousand miles in vain.' Puzhao (Puzhao) stepped down from the meditation platform, grasped the monk's hand, and said: 'Truly a capable one!'

Baoen Xiuyun (name of a Chan master) said: 'Like a bean bursting from dead ashes.' Yu'an Meng (name of a Chan master) said: 'If Puzhao (Puzhao) had waited for the monk to ask, 'How is the venerable master now?', he should have given him a blow on the head. Or if he spoke further, give him another blow. And let him practice Chan for thirty years. Even so, there are thorns in the mud, and only a capable one knows it.' Longtang Zhu (name of a Chan master) said: 'Xueyan (name of a Chan master) unties the bell under the lion's chin, and retrieves the pearl from the forehead of the lilong (legendary black dragon), truly a good hand. Yet in the end, he cannot avoid being falsely accused by Puzhao (Puzhao) once.' Baoen (Baoen) said, 'A bean bursting from cold ashes' is also treating a good person as a bad one.

When capable individuals meet, matters are tumultuous. What is the Buddha-dharma, but like sand in the eyes? Sickness and medicine are both forgotten at once, there is no path to follow. Kicking over the clouds and moon, to which home do you return? (Accompanied by my companions)

Forcing the people of Cizhou (place name) to urinate standing up, sharp teeth and claws are envied in the young. Holding Wangshan's (name of a mountain) dream talisman upside down, brewing tea with an iron, there is a special flavor. (Talisman in position)

Hibernating creatures awaken, clouds and thunder escort each other. In the light of lightning, watch the changes of the world. Leaping three times through the rough waves, horns and antlers immediately appear beyond the sky. (Xue'an Quan)

Enter the tiger's den to retrieve the tiger cub, part the dragon scales to extract the dragon pearl. Send with the clouds, break through the cloud waves. The moon fills the mountain, the wind fills the lake. (Independent stride)

Brave and outstanding, envy the young. Directly seize the pearl from the lilong's (lilong) abyss. Still shining without concealment, because there is a stick of incense from Wangshan (Wangshan). (Implicitly spreading)

Xueyan (Xueyan) asked Wangshan (Wangshan): 'Dongshan (name of a Chan master) understood Miaoshi's (name of a Chan master) true intention at the place of seeing the shadow, and Linji (name of a Chan master) understood that the Buddha-dharma does not have many things at the place of complete distress. Why then, when later entering the world to help others, establish what is right and wrong, ruler and minister, profound essentials and human realms? Isn't this confusing later generations?' Wangshan (Wangshan) smiled and said: 'You want to understand the source of this life and death sickness, yet since you are helping others at the place of complete understanding, you yourself create confusion.'

則生死病根如何斷得。古人所謂不疑言句是為大病。子今既疑則病發矣。子知此病即子藥乎。師於是坐臥不寧。久之。一日讀洞山兼中到頌曰。摺合終歸炭里坐。忽然契悟曰。今日方知病即藥也。呈解于山。山曰料掉沒交涉。師曰者老漢此回瞞我不得也。

天界盛云。草頭方子撞辨。醫得一個也。拈拄杖云還有要識者草頭方子者么。卓一卓云。料掉沒交涉。

宗鑒法林卷六十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷七十

集云堂　編

大鑒下二十三世

燕京報恩萬松行秀禪師(雪巖滿嗣)

初參勝默和尚。令看長沙轉自己歸山河大地話。半載無所入。默曰我祇愿你遲會。師忽有省。復看玄沙未徹語。請益雪巖。巖曰。待汝頭生角來。腳手生出爪牙來。然後討棒吃。師偶見雞飛鳴乃大悟曰。今日不惟捉敗玄老虎。亦乃捉敗岑大蟲也。巖曰不怕我笑你那。

牙爪生來不露鋒。山河轉卻寸絲中。歸家不記來旹路。別有靈犀一點通。(天愚寶)

金雞午夜起飛鳴。喚醒幽人夢不成。雲散月明星斗震。大蟲捉敗眼縱橫。(玄符印)

報恩示眾。機輪轉處智眼猶迷。寶鏡開時纖塵不度。開拳不落地。應物善知時。兩刃相逢時。如何

【現代漢語翻譯】 現代漢語譯本： 『那麼生死的病根如何才能斷除呢？』古人說『不懷疑任何言語是最大的毛病。』你現在既然已經產生了懷疑，那就是病發作了。你知道這個病就是你的藥嗎？」 禪師於是坐立不安，過了很久，有一天讀到洞山（Dongshan，人名）的《兼中到頌》說：『摺合終歸炭里坐。』忽然領悟說：『今天才知道病就是藥啊。』於是向雪巖（Xueyan，人名）呈上自己的理解。雪巖說：『料掉沒交涉。』禪師說：『你這老漢這次可瞞不了我了。』

天界盛云禪師說：『草頭方子撞辨，能醫治一個是一個。』拿起拄杖說：『還有要認識這草頭方子的人嗎？』用拄杖敲了一下，說：『料掉沒交涉。』

宗鑒法林卷六十九 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷七十

集云堂 編

大鑒下二十三世

燕京報恩萬松行秀禪師(雪巖滿嗣)

起初參拜勝默（Shengmo，人名）和尚，勝默讓他參看長沙（Changsha，地名）『轉自己歸山河大地』的話。過了半年也沒有領悟。勝默說：『我只希望你晚點領悟。』禪師忽然有所領悟。又參看玄沙（Xuansha，人名）的『未徹語』，請教雪巖。雪巖說：『等你頭上長出角來，腳上和手上長出爪牙來，然後再來討打。』禪師偶然看見雞飛鳴，於是大悟說：『今天不只捉住了玄沙這隻老虎，也捉住了岑大蟲（Cen Dachong，人名）這隻大蟲啊。』雪巖說：『不怕我笑話你嗎？』

牙爪生來不露鋒，山河轉卻寸絲中。歸家不記來時路，別有靈犀一點通。(天愚寶)

金雞午夜起飛鳴，喚醒幽人夢不成。雲散月明星斗震，大蟲捉敗眼縱橫。(玄符印)

報恩禪師向大眾開示：『機輪轉動之處，智慧之眼仍然迷惑；寶鏡開啟之時，纖細的塵埃也無法通過。開拳不落地，應物善知時。兩刃相逢時，如何？』

【English Translation】 English version: 『Then how can the root of birth and death be severed?』 The ancients said, 『To not doubt any words is the greatest sickness.』 Since you now have doubts, the sickness has manifested. Do you know that this sickness is your medicine?』 The Chan master then became restless, sitting and lying down uneasily. After a long time, one day he read Dongshan's (Dongshan, personal name) 『Song of Arriving Within the Partial,』 saying: 『Folding and combining, ultimately one sits in the charcoal.』 Suddenly he realized, saying: 『Today I know that sickness is medicine!』 He then presented his understanding to Xueyan (Xueyan, personal name). Xueyan said: 『Liao diao mei jiao she (utterly irrelevant).』 The Chan master said: 『This old man cannot deceive me this time.』

Chan Master Shengyun of Tianjie said: 『The herbal formula hits the mark, curing one person at a time.』 He picked up his staff and said: 『Is there anyone who wants to recognize this herbal formula?』 He struck the ground once with the staff and said: 『Liao diao mei jiao she (utterly irrelevant).』

Zongjian Falin, Volume 69 卍 New Continued Canon, Volume 66, No. 1297, Zongjian Falin

Zongjian Falin, Volume 70

Compiled by Jiyun Hall

Twenty-third Generation from Dajian

Chan Master Wansong Xingxiu of Bao'en Temple in Yanjing (Successor of Xueyan Man)

Initially, he visited the Venerable Shengmo (Shengmo, personal name), who instructed him to contemplate Changsha's (Changsha, place name) words, 『Turning oneself back to return to the mountains, rivers, and great earth.』 After half a year, he had no entry. Shengmo said: 『I only wish for you to realize it later.』 The Chan master suddenly had some understanding. He then contemplated Xuansha's (Xuansha, personal name) 『Unthorough Words』 and sought instruction from Xueyan. Xueyan said: 『Wait until horns grow on your head, and claws grow on your feet and hands, then come and ask for a beating.』 The Chan master happened to see a chicken flying and crowing, and then he had a great enlightenment, saying: 『Today, not only have I captured Xuansha's tiger, but I have also captured Cen Dachong's (Cen Dachong, personal name) big worm!』 Xueyan said: 『Aren't you afraid I'll laugh at you?』

Teeth and claws are born without revealing their sharpness, mountains and rivers turn within an inch of silk. Returning home, one does not remember the road one came by, there is a special telepathic connection. (Tianyu Bao)

The golden rooster crows and flies at midnight, awakening the recluse from his dream. Clouds scatter, the moon is bright, the stars tremble, the big worm is captured, eyes wide and wild. (Xuanfu Yin)

Bao'en Chan Master addressed the assembly: 『Where the machinery turns, the eye of wisdom is still confused; when the precious mirror opens, not even the finest dust can pass through. Opening the fist without letting it fall to the ground, responding to things, knowing the time well. When two blades meet, how is it?』

回互。

愚庵盂云。遍身綺羅者。不是養蠶人。

報恩示眾。去則留住。住則遣去。不住不去。渠無國土。何處逢渠。在在處處。且道是什麼物。得恁么奇特。

愚庵盂云。秤錘蘸酢。

報恩示眾。動則埋身千丈。不動則當處生苗。直須兩頭撒開中間放下。更買草鞋行腳始得。

愚庵盂云。曾經巴峽猿啼處。不是愁人也斷腸。　雪岸睿云。龍山則不然。不動則埋身千丈。動則當處生苗。直須兩頭捏聚中間提起。敢有動著。痛與三十棒。擬議不來。白雲萬里。

報恩示眾。踢翻滄海大地塵飛。喝散白雲虛空粉碎。嚴行正令猶是半提。大用全彰如何施設。

愚庵盂云。琉璃殿上無知識險崖機峻孰能攀。盡令提獎祇等閑。識取運籌帷幄里。居然端拱在人間。(頻吉祥)

報恩示眾。向上一機。鶴衝霄漢。當陽一路。鷂過新羅。直饒眼似流星。未免口如匾擔。且道是何宗旨。

愚庵盂云。閉目食蝸牛。一場酸澀苦。　萬仞壁云。大似蚊子咬鐵牛。無你㗖啄處。縱使電光石火中分得緇素。我也情知是光影底活計。

報恩問僧俱胝豎指意旨如何。僧乃豎一指。師曰。祇者個。更別有。僧無語。師便喝出。

龍唐柱云。措大漢子隨人語脈里走。不識轉身一路。

【現代漢語翻譯】 現代漢語譯本 回互。

愚庵盂云：身穿綾羅綢緞的人，卻不是養蠶的人。

報恩禪師向大眾開示：離去就挽留，留下就遣走，不留也不走，他沒有固定的國土。在哪裡能遇到他呢？無處不在。那麼，這到底是什麼東西，竟然如此奇特？

愚庵盂云：秤錘蘸醋。

報恩禪師向大眾開示：一動就埋身千丈，不動就在原地生苗。必須兩頭放開，中間放下，還要買草鞋去四處參訪才行。

愚庵盂云：曾經在巴峽猿猴啼叫的地方，即使不是憂愁的人也會肝腸寸斷。雪岸睿云：龍山禪師卻不這樣認為，不動就埋身千丈，一動就在原地生苗。必須兩頭捏緊，中間提起。膽敢有所動，就痛打三十棒。不容你思量，白雲萬里。

報恩禪師向大眾開示：一腳踢翻滄海，大地塵土飛揚；一聲棒喝驅散白雲，虛空粉碎。嚴厲執行正令，也還只是提起了半邊。全部的功用完全彰顯，又該如何施展呢？

愚庵盂云：琉璃殿上沒有知識，險峻的山崖，誰能攀登？全部提拔獎掖，也只是等閒視之。認識到運籌帷幄的道理，自然就能在人間安然端坐。（頻吉祥）

報恩禪師向大眾開示：向上的一機，如同鶴衝上雲霄；當陽的道路，如同鷂鷹飛過新羅（Silla，古朝鮮國名）。即使眼睛像流星一樣快，也免不了嘴巴像扁擔一樣寬。那麼，這到底是什麼宗旨呢？

愚庵盂云：閉著眼睛吃蝸牛，滿嘴酸澀苦味。萬仞壁云：很像蚊子叮咬鐵牛，無處下口。縱然在電光石火中分辨出黑白，我也知道那只是光影中的把戲。

報恩禪師問僧人：俱胝（Ju-chih，人名）禪師豎起一指是什麼意思？僧人也豎起一指。禪師說：就這一個嗎？還有別的嗎？僧人無話可說。禪師便喝斥他。

龍唐柱云：讀書人跟著別人的話語走，不認識轉身的路。

【English Translation】 English version Reciprocity.

Yu'an Yu said: 'Those who wear brocade all over their bodies are not the silkworm raisers.'

Bao'en instructed the assembly: 'If they leave, then retain them; if they stay, then send them away. Neither staying nor leaving, he has no country. Where can you meet him? Everywhere. Now, what is this thing that is so unique?'

Yu'an Yu said: 'A scale weight dipped in vinegar.'

Bao'en instructed the assembly: 'If it moves, it buries itself a thousand fathoms deep; if it doesn't move, sprouts grow on the spot. You must release both ends and put down the middle. Then you must buy straw sandals and begin to travel.'

Yu'an Yu said: 'Having been where the apes cry in Ba Gorge, even those who are not sorrowful will have their hearts broken.' Xue'an Rui said: 'Longshan is not like that. If it doesn't move, it buries itself a thousand fathoms deep; if it moves, sprouts grow on the spot. You must pinch both ends together and lift up the middle. If anyone dares to move, give them thirty blows. No deliberation allowed. White clouds for ten thousand miles.'

Bao'en instructed the assembly: 'Kicking over the ocean, the earth sends up dust; scattering the white clouds, the void is pulverized. Strictly enforcing the correct order is still only half the task. How should the full manifestation of great function be applied?'

Yu'an Yu said: 'On the crystal palace there is no knowledge; on the perilous cliffs, who can climb? To promote and encourage everyone is just ordinary. Recognize the strategy within the command tent, and naturally you can sit serenely in the human world.' (Pin Jixiang)

Bao'en instructed the assembly: 'The upward mechanism is like a crane soaring into the sky; the path of directness is like a hawk flying over Silla (ancient Korean kingdom). Even if your eyes are like shooting stars, you cannot avoid having a mouth like a carrying pole. Now, what is this principle?'

Yu'an Yu said: 'Closing your eyes to eat a snail, a mouthful of sourness and bitterness.' Wanren Bi said: 'It's very much like a mosquito biting an iron ox, with nowhere to bite. Even if you can distinguish black from white in a flash of lightning, I know it's just a trick of light and shadow.'

Bao'en asked a monk: 'What is the meaning of Ju-chih (name of a Zen master) raising a finger?' The monk then raised a finger. The master said: 'Just this one? Is there another?' The monk was speechless. The master then shouted him out.

Longtang Zhu said: 'Scholarly fellows follow the words of others, not knowing the path of turning around.'

待云祇者個更別有。便縮卻指頭。不惟與俱胝相見。亦乃使天下人摸索不著。

報恩問僧。龍吟枯木。異響難聞。如何是異響。曰不會。師曰善解龍吟。

崇先奇云。報恩老人雖別音響。怎奈欠一著在。者僧善解龍吟。祇是不知時節。仔細看來。也是別寶遇著瞎波斯。

橫拈鐵笛泛流沙。一曲云邊散落霞。不遇知音徒費力。夜乘明月出蘆花。(寒松操)

報恩因僧問。攃手那邊底人。為什麼不居正位。師曰大功不宰。曰。回頭者畔底人。為什麼不墮偏方。師曰至化無為。

白巖符云。芳花叢里不措一足。萬年床上懶去安眠。獨許萬松個漢。盡大地人無敢論量。雖然。你若作正偏回互會。墮拔舌犁耕地獄有日在。

萬戶封侯誰不願。子房何獨祗居留。還渠世有家傳秘。業就身辭道始優。(位中符二)

野老相將擊壤歌。皇風處處樂熙和。此時諸葛多經濟。祗好囊琴枕薜蘿。

大鑒下二十四世

西京少室雪庭福裕禪師(報恩秀嗣)

僧問如何是祖師西來意。師曰待乳峰點頭即向汝道。

愚庵盂云。乳蜂點頭也。道個什麼。良久云。火里螂蟟吞大蟲。　寒松操云。道即太煞道著。祇是乳峰未肯點頭在。　雪林義云。三尊宿大似摩醯羅眼𠁼字相亞。檢點

【現代漢語翻譯】 現代漢語譯本：

所謂『待云祇者個更別有』，便是收回你的指頭。這不僅僅是與俱胝尊者（Ekottarika，一位以一指禪聞名的禪師）相見，更是讓天下人都無法摸索到你的意圖。

報恩禪師問僧人：『龍吟枯木，異響難聞，如何是異響？』僧人回答：『不會。』禪師說：『善解龍吟。』

崇先奇云禪師評論說：報恩老人雖然能辨別音響，但終究還欠缺一著。這個僧人善於理解龍吟，只是不知時節。仔細看來，也是明珠暗投，被瞎眼的波斯人錯過了。

橫著拿著鐵笛在流沙上吹奏，一曲終了，音符如雲霞般散落。不遇知音，徒勞費力，不如在明亮的月夜，乘著月光離開蘆葦花叢。（寒松操）

報恩禪師因為僧人問：『攃手那邊的人，為什麼不居正位？』禪師說：『大功不宰。』僧人問：『回頭這邊的人，為什麼不墮偏方？』禪師說：『至化無為。』

白巖符禪師說：『芳花叢里不落腳，萬年床上懶得安眠。』唯獨讚許萬松禪師這個人，整個大地沒有人敢評論他。雖然如此，你如果把正偏回互理解錯了，將來墮入拔舌地獄，用犁耕地獄的日子就在眼前。

萬戶封侯，誰不願？張良（子房）為何獨自隱居？還因為他家有世代相傳的秘訣，功成身退，修道才是最好的選擇。（位中符二）

鄉野老翁互相唱著擊壤歌，皇風所至之處，處處都是太平景象。此時，即使是諸葛亮有再多的治國才能，也只能抱著琴，枕著薜蘿隱居。

大鑒下二十四世

西京少室雪庭福裕禪師（報恩秀嗣）

僧人問：『如何是祖師西來意？』禪師說：『待乳峰點頭，我就告訴你。』

愚庵盂禪師評論說：『乳峰點頭，又能說出什麼呢？』良久，他說：『火里螂蟟吞大蟲。』寒松操禪師評論說：『說即太煞道著，只是乳峰未肯點頭在。』雪林義禪師評論說：『三位尊宿，就像摩醯首羅天（Maheśvara，印度教主神濕婆的別名）的眼睛一樣，字字句句都相似。』仔細檢查一下。

【English Translation】 English version:

'To wait for the cloud 祇 (Qi, a particle) is even more special,' means to retract your finger. This is not only to meet with Ekottarika (俱胝, a Zen master famous for his one-finger Zen), but also to make it impossible for everyone in the world to grasp your intention.

Baoren (報恩, a Zen master) asked a monk: 'The dragon's roar from a withered tree, the extraordinary sound is hard to hear. What is the extraordinary sound?' The monk replied: 'I don't know.' The master said: 'Well versed in the dragon's roar.'

Chongxian Qiyun (崇先奇云, a Zen master) commented: Although the old man Baoren can distinguish sounds, he still lacks one move. This monk is good at understanding the dragon's roar, but he doesn't know the timing. On closer inspection, it is also like a pearl being cast before blind Persians.

Holding the iron flute horizontally, I play it over the flowing sands, a melody that scatters like clouds and sunset. Without a kindred spirit, all efforts are in vain. It is better to ride the bright moon out of the reed flowers on a moonlit night. (Han Song Cao 寒松操, a poem title)

Baoren (報恩, a Zen master) asked a monk: 'The person on the other side of 攃手 (ca shou, wiping hands), why doesn't he reside in the proper position?' The master said: 'Great merit is not governed.' The monk asked: 'The person on this side of 回頭 (hui tou, turning head), why doesn't he fall into a biased direction?' The master said: 'Ultimate transformation is without action.'

Baiyan Fu (白巖符, a Zen master) said: 'Not setting foot in the fragrant flower bushes, too lazy to rest on the ten-thousand-year bed.' He only praises the monk Wansong (萬松, a Zen master), and no one in the entire world dares to comment on him. However, if you misunderstand the mutual exchange of right and wrong, the day you fall into the hell of tongue-pulling and plowing the land is not far off.

Who doesn't desire to be enfeoffed as a marquis with ten thousand households? Why did Zhang Liang (張良, also known as Zifang 子房, a strategist) choose to live in seclusion? It is because he has a family secret passed down through generations. After achieving success, retiring to cultivate the Tao is the best choice. (Wei Zhong Fu Er 位中符二, a poem title)

Old villagers sing the song of hitting the earth together, everywhere under the imperial wind is peace and harmony. At this time, even if Zhuge Liang (諸葛亮, a famous strategist) had more economic talents, he could only hold his zither and rest his head on the creeping fig.

Twenty-fourth generation under Dajian (大鑒, refers to Huineng 慧能, the Sixth Patriarch of Zen Buddhism)

Xijing Shaoshi Xueting Fuyu Zen Master (西京少室雪庭福裕禪師, a Zen master) (Successor of Baoren Xiu 報恩秀嗣)

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'When the breast peak nods, I will tell you.'

Yuan Yu (愚庵盂, a Zen master) commented: 'Even if the breast peak nods, what can it say?' After a long silence, he said: 'A mantis in the fire swallows a large insect.' Han Song Cao (寒松操, a Zen master) commented: 'Saying it is too much, but the breast peak has not nodded yet.' Xuelin Yi (雪林義, a Zen master) commented: 'The three venerable monks are like the eyes of Maheśvara (摩醯首羅, another name for Shiva, a major Hindu deity), the words and phrases are similar.' Check carefully.

將來。好把龜毛縛住掛向山門外古木梢頭。一任日炙風吹。且道菩曇意在於何。選佛若無如是眼。假饒千載亦奚為。

為尋春到百花洲。尋到花洲春更幽。啼鳥一聲山水外。風光不在柳梢頭。(寒松操)

雪庭因僧問如何是向上尊貴一路。師曰。漁歌驚起沙汀鷺。飛入蘆花不見蹤。

愚庵盂云。一字入公門。九牛拔不出。　崇先奇云。有人透得過者。可辨語滲漏。

雪庭參萬松。松問。從何處得者訊息。便能恁么來。師曰老老大大向學人納敗缺作么。松曰老僧過在甚麼處。師曰學人且禮拜蓋覆卻。

襁褓才離便放嬌。還他家世擅英標。堪矜巖桂秋風好。萬斛天香透紫霄。(大方遷)

玉管頻吹紫殿寒。清虛月色照闌干。侍臣夜受簾前敕。徒使金門擁百官。(宗楷元)

酣戰能忘落日斜。閑名贏得滿天涯。功勛不立凌雲閣。一曲琵琶弄月華。(公九澧)

直鉤閑引釣魚鰕。卻有金鱗躍浪花。根版輕敲歸去罷。一江新月映寒沙。(伊庵彥)

金毛生就便超群。萬仞巖前解轉身。蹋破綠楊芳草徑。孤峰迥出日顰呻。(頂一珠)

雪庭問僧。面壁石還有見達磨影者么。曰今日幸遇和尚。師曰。拄杖子幸遇上座。乞供養他一頓。曰恩大難酬。師擲拄杖曰。脹殺懷

【現代漢語翻譯】 現代漢語譯本： 將來，最好把烏龜的毛髮捆起來，掛在山門外的古樹梢頭，任憑太陽暴曬，風吹雨打。那麼，菩曇（Bodam）的用意在哪裡呢？如果選拔人才的人沒有這樣的眼光，即使經過一千年又有什麼用呢？ 爲了尋找春天來到百花洲，尋到百花洲，春天更加幽深。一聲鳥啼在山水之外，美好的風光不在柳樹梢頭。（寒松操） 雪庭（Xueting）因為有僧人問：『什麼是向上尊貴的一條路？』雪庭回答說：『漁歌驚醒了沙灘上的鷺鷥，飛入蘆葦花中不見蹤影。』 愚庵盂（Yu'an Yu）說：『一個字進入公門，九頭牛也拉不出來。』崇先奇（Chongxian Qi）說：『有人能夠透徹理解這句話，就可以辨別語言中的漏洞。』 雪庭（Xueting）參訪萬松（Wansong），萬松問：『從哪裡得到的訊息，才能這樣來到這裡？』雪庭說：『老老實實地向學人認輸幹什麼？』萬松說：『老僧哪裡有過錯？』雪庭說：『學人且禮拜來掩蓋過去。』 剛離開襁褓就放任嬌縱，還因為他家世代擅長英俊瀟灑。值得讚賞的是巖桂在秋風中美好，萬斛天香穿透紫霄。（大方遷） 玉管頻繁吹奏，紫殿寒冷，清虛的月色照耀著欄桿。侍臣夜晚在簾前接受皇帝的命令，只是讓金門擁擠著眾多官員。（宗楷元） 激烈的戰鬥能夠忘記夕陽西下，空閑的名聲贏得滿天下。功勛沒有建立在凌煙閣上，只有一曲琵琶在月光下彈奏。（公九澧） 用直鉤悠閒地引誘釣魚蝦，卻有金色的魚跳出浪花。輕輕敲打船舷回家吧，一江新月映照著寒冷的沙灘。（伊庵彥） 天生就具備超群的資質，在萬仞懸崖前能夠轉身。踩破綠楊的芳草小徑，孤峰高聳，在陽光下顯得憂愁。（頂一珠） 雪庭（Xueting）問僧人：『面對墻壁的石頭，還有見到達磨（Damo，菩提達摩，禪宗始祖）影子的嗎？』僧人說：『今天有幸遇到和尚您。』雪庭說：『我的拄杖有幸遇到上座您，請供養它一頓。』僧人說：『恩情太大難以報答。』雪庭扔掉拄杖說：『撐死了你的肚子！』

【English Translation】 English version: In the future, it would be best to tie up tortoise hairs and hang them on the ancient tree branches outside the mountain gate, letting them be exposed to the sun and wind. Then, what is Bodam's intention? If the person selecting talent does not have such vision, what is the use even after a thousand years? In order to find spring, I came to Hundred Flowers Isle; having found it, the spring is even more secluded. A bird's cry beyond the mountains and waters, the beautiful scenery is not on the willow tips. (Han Song Cao) Xueting asked a monk, 'What is the upward, noble path?' The master said, 'The fisherman's song startles the egrets on the sandy beach, they fly into the reed flowers and disappear.' Yu'an Yu said, 'A single word enters the public gate, nine oxen cannot pull it out.' Chongxian Qi said, 'If someone can thoroughly understand this, they can discern loopholes in language.' Xueting visited Wansong. Wansong asked, 'From where did you get the news that you could come here like this?' Xueting said, 'Why are you, old and venerable, admitting defeat to a student?' Wansong said, 'Where has this old monk erred?' Xueting said, 'This student will prostrate to cover it up.' Barely out of swaddling clothes, he is already spoiled, also because his family has a lineage of handsome bearing. Worthy of praise is the rock osmanthus, beautiful in the autumn wind, its myriad fragrances penetrate the purple sky. (Da Fang Qian) The jade flute is played frequently, the purple palace is cold, the pure and empty moonlight shines on the balustrade. Attendant ministers receive imperial orders before the curtain at night, only to have the golden gate crowded with officials. (Zong Kai Yuan) Fierce battles can make one forget the setting sun, idle fame is won throughout the world. Meritorious deeds are not established in the Lingyan Pavilion, only a pipa plays under the moonlight. (Gong Jiu Li) Leisurely using a straight hook to lure shrimp, golden scales leap from the waves. Lightly tap the hull and return home, a river of new moon reflects the cold sand. (Yi'an Yan) Born with outstanding qualities, he can turn around before a ten-thousand-foot cliff. Trampling the fragrant grass path of green willows, a solitary peak stands out, frowning in the sunlight. (Ding Yi Zhu) Xueting asked a monk, 'Does the stone facing the wall still see the shadow of Damo (Bodhidharma, the first patriarch of Zen)?' The monk said, 'Today I am fortunate to meet the venerable monk.' Xueting said, 'My staff is fortunate to meet you, venerable one, please offer it a meal.' The monk said, 'The kindness is too great to repay.' Xueting threw the staff and said, 'May it burst your belly!'

州牛。

釣鰲須是釣鰲手。透網還它透網鱗。霆激雷轟風雨後。滿船明月照通津。(別牧純)

大鑒下二十五世

西京少室靈隱文泰禪師(雪庭裕嗣)

上堂。塵劫來事祇在於今。河沙妙德總在心源。試教伊覿面相呈。便不解當風拈出。且道過在什麼處。卓拄杖曰。祇為分明極。翻令所得遲。

愚庵盂云。祇如靈隱還拈得出么。若拈得出。何不略借一觀。若拈不出。河沙妙德向何處去也。隔墻恩怨如何說。獨抱琵琶月下彈。　龍唐柱云。大小靈隱將差珍異寶撒出。當陽供養諸人了也。拈拄杖云。看看。見之不取。思之千里。　崇先奇云。大小靈隱祇見錐頭利不見鑿頭方。

雲靄靄。月沉沉。有客離家產。孤懷托素琴。一撥洞天欲得高山發韻相呈。月窟那知。流水無音。風顛都賣盡。塞下起閑吟。尋常謾說三分話。那肯全拋一片心。(寒松操)

九轉金砂一口嘗。丹成不屑搗玄霜。懷胎兔老貪明月。玉杵空敲宇宙忙。(湘翁沄)

靈隱因僧參。提坐具擬拜。師曰天網恢恢疏而不漏。曰。本欲投誠。被和尚牚住拜不下時如何。師曰牚汝飯袋子到骨出有甚麼用。曰也須將錯就錯。便拜。師曰。錯。你九玄七祖當甚麼碗。僧無語。師曰有頭無尾漢出去。

來風一似有

【現代漢語翻譯】 現代漢語譯本：

州牛。

釣鰲須是釣鰲手。透網還它透網鱗。霆激雷轟風雨後。滿船明月照通津。(別牧純)

大鑒（Dajian，指六祖慧能）下二十五世

西京少室靈隱文泰禪師(雪庭裕嗣)

上堂。塵劫（Chenjie，極長的時間）來事祇在於今。河沙（Hesha，極多的數量）妙德總在心源。試教伊覿面相呈。便不解當風拈出。且道過在什麼處。卓拄杖曰。祇為分明極。翻令所得遲。

愚庵盂云。祇如靈隱還拈得出么。若拈得出。何不略借一觀。若拈不出。河沙妙德向何處去也。隔墻恩怨如何說。獨抱琵琶月下彈。　龍唐柱云。大小靈隱將差珍異寶撒出。當陽供養諸人了也。拈拄杖云。看看。見之不取。思之千里。　崇先奇云。大小靈隱祇見錐頭利不見鑿頭方。

雲靄靄。月沉沉。有客離家產。孤懷托素琴。一撥洞天欲得高山發韻相呈。月窟那知。流水無音。風顛都賣盡。塞下起閑吟。尋常謾說三分話。那肯全拋一片心。(寒松操)

九轉金砂一口嘗。丹成不屑搗玄霜。懷胎兔老貪明月。玉杵空敲宇宙忙。(湘翁沄)

靈隱因僧參。提坐具擬拜。師曰天網恢恢疏而不漏。曰。本欲投誠。被和尚牚住拜不下時如何。師曰牚汝飯袋子到骨出有甚麼用。曰也須將錯就錯。便拜。師曰。錯。你九玄七祖當甚麼碗。僧無語。師曰有頭無尾漢出去。

來風一似有 這段文字描述了靈隱文泰禪師的禪宗思想和一些相關的評語及對話。

開篇的詩句描繪了一種禪宗的意境，強調了掌握事物本質的重要性。

靈隱文泰禪師的上堂開示指出，過去的一切都存在於當下，所有的美好品德都源於內心。他挑戰人們直接呈現這些，但人們卻無法做到，並用拄杖敲擊地面，說明過於追求清晰反而會延緩領悟。

愚庵盂、龍唐柱和崇先奇分別對靈隱的開示進行了評論，從不同角度闡述了禪宗的觀點，例如，指出靈隱是否真的能把握住真諦，以及靈隱的開示是否真正利益了大眾。

接下來的詩句表達了離家之人的孤寂和對內心世界的探索。

湘翁沄的詩句則用煉丹的意象，表達了對永恒和真理的追求，以及徒勞無功的忙碌。

最後，靈隱禪師與僧人的對話，通過「天網恢恢疏而不漏」的比喻，以及對僧人拜佛行為的質疑，體現了禪宗不拘泥於形式，直指人心的特點。禪師批評僧人有始無終，強調了修行需要徹底和深入。

結尾的「來風一似有」暗示了某種啟示或變化即將到來。

【English Translation】 English version:

Zhou Ox.

To fish for Ao (giant sea turtle), one must be an Ao fisherman. To let through the net, return it to the fish that can penetrate the net. After thunder and lightning, wind and rain, a boat full of bright moonlight illuminates the thoroughfare. (By Bie Mu Chun)

The Twenty-fifth Generation from Dajian (Dajian, referring to the Sixth Patriarch Huineng)

Zen Master Wintai of Lingyin Temple, Shaoshi, Xijing (Successor of Xueting Yu)

Ascending the Dharma Hall: Events of countless kalpas (Chenjie, extremely long periods of time) are all contained in this very moment. The wonderful virtues of the Ganges' sands (Hesha, extremely large quantities) are all within the source of the mind. Try to have them present it face to face, but they cannot pick it out in the wind. Tell me, where does the fault lie? He struck the staff and said, 'Precisely because it is too clear, the attainment is delayed.'

Yu'an Yu said, 'Can Lingyin pick it out? If he can pick it out, why not lend it for a brief look? If he cannot pick it out, where do the wonderful virtues of the Ganges' sands go? How can grievances across the wall be spoken of? Alone, he embraces the pipa and plays under the moon.' Long Tangzhu said, 'Great Lingyin scatters precious and rare treasures as offerings to everyone here.' He raised his staff and said, 'Look, look! Seeing it but not taking it, thinking of it is a thousand miles away.' Chongxian Qi said, 'Great Lingyin only sees the sharpness of the awl's tip but not the squareness of the chisel's head.'

Clouds are hazy, the moon is sinking. A guest leaves his home and property, entrusting his solitary heart to a plain zither. Plucking the strings in a celestial cave, one seeks to present the resonance of high mountains. How can the moon's cave know that flowing water has no sound? The mad wind has sold everything, and idle chants arise beyond the border. Usually, one speaks only three parts of the truth; how willing would one be to cast aside a whole heart? (Han Song Cao)

Nine-turn golden sand, tasted in one gulp. Having achieved the elixir, one disdains pounding mysterious frost. The old pregnant rabbit greedily desires the bright moon, and the jade pestle vainly pounds, the universe is busy. (Xiang Weng Yun)

Lingyin, because of a monk's visit, raised his seat cushion to bow. The master said, 'The net of heaven is vast, sparse but not leaking.' The monk said, 'Originally intending to surrender sincerely, but how is it when the master props me up and I cannot bow?' The master said, 'What use is it to prop your rice bag until the bones come out?' The monk said, 'Then I must make the best of a bad bargain,' and bowed. The master said, 'Wrong! What are your nine ancestors and seven forefathers worth?' The monk was speechless. The master said, 'Get out, you headless and tailless fellow!'

The coming wind seems to have something.'

端倪。事至臨期又著迷。祇有漢王家法妙。隨情制度有施為。(頻吉祥)

大鑒下二十六世

西京還源寶應福遇禪師(少室泰嗣)

因僧問如何是西來的的大意。師曰。風送泉聲來幾畔。月移花影到窗前。

愚庵盂云。大小祖師引人向聲色里作窠臼。好與三十棒。除卻聲色也好與三十棒。祇如愚庵𠰒。點石化為金玉易。勸人除卻是非難。　南山寶云。有能曏者里點得寶應老落處出。方知釋迦掩室維摩杜口。總是不守本分人。　龍唐柱云。轉功就位。轉位就功。則不無寶應。若問山僧。更有入理底句。寒松盡夜無虛籟。老鶴移棲空月巢。

酥酪好將河漢攪。黃金自是出泥沙。教得兒孫會罵爺。一聲驚落暮天霞。聽來風韻名泉韻。捉敗楊花當月花。片片飛來人不識。無端贏得眼瞇𥉵。(寒松操)

陪錢終日學屠龍。赤步丹霄解御風。自笑一聲天地窄。花溪月下看飛鴻。(湘翁沄)

大鑒下二十七世

南陽香嚴淳拙文才禪師(寶應遇嗣)

讀證道歌至幻化空身即法身處。豁然契悟。

愚庵盂云。若向者里悟去。披毛戴角有日在。　龍唐柱云。不離花下路。便見洞中春。會么。山僧藉手行拳去也。乃舉長蘆上堂云。幻化空身即法身。遂作舞云。見么見么。恁么

【現代漢語翻譯】 端倪。事情到了臨近的時候又迷惑了。只有漢王家的法度巧妙，隨著情況制定制度，有所作為。(頻吉祥)

大鑒下二十六世

西京還源寶應福遇禪師(少室泰嗣)：

有僧人問：『如何是西來的大意？』 禪師說：『風吹送泉水的聲音來到幾案旁，月亮移動花朵的影子到窗戶前。』

愚庵盂說：『大小祖師引導人們在聲色中建立巢穴，應該打三十棒。除去聲色也應該打三十棒。就像我愚庵一樣，點石成金容易，勸人除去是非很難。』 南山寶云說：『有能在這裡點出寶應老禪師落腳之處的人，才知道釋迦牟尼(Sakyamuni)掩室，維摩詰(Vimalakirti)杜口，總是不守本分的人。』 龍唐柱說：『轉化功用成就位置，轉化位置成就功用，那麼就不會沒有寶應。如果問我，還有更深入理的句子：寒冷的松樹整夜沒有虛假的聲響，老鶴遷移棲息在空曠的月亮巢穴。』

酥油和乳酪可以用來攪動銀河，黃金自然是從泥沙中提煉出來的。教導兒孫學會罵爺爺，一聲驚落傍晚天空的雲霞。聽來風的韻味是名泉的韻味，捉住失敗的楊花當做月下的花。一片片飛來沒有人認識，無端地讓人眼睛瞇縫。(寒松操)

終日花錢學習屠龍之術，赤腳行走在丹紅的天空，懂得駕馭風。自嘲一聲天地狹窄，在花溪月下觀看飛翔的鴻雁。(湘翁沄)

大鑒下二十七世

南陽香嚴淳拙文才禪師(寶應遇嗣)：

讀《證道歌》到『幻化空身即法身』處，豁然開悟。

愚庵盂說：『如果在這裡悟去，披毛戴角的時候還有日子。』 龍唐柱說：『不離開花下的路，就能看見洞中的春天。』 會嗎？我藉手去打拳了。於是舉起長蘆上堂說：『幻化空身即法身。』 於是跳舞說：『見嗎？見嗎？』 這樣嗎？

【English Translation】 Clues appear, but when the time approaches, one becomes迷(mí) (deluded). Only the laws of the Han King are妙(miào) (wonderful), adapting regulations to circumstances and taking action as needed. (Pin Jixiang)

26th Generation under Dajian

Chan Master Fuyu of Baoying Temple, Huan Yuan, Xijing (Successor of Shaoshi Tai):

A monk asked: 'What is the great meaning of the coming from the West?' The Master said: 'The wind sends the sound of the spring to the side of the desk, the moon moves the shadow of the flowers to the front of the window.'

Yu'an Yu said: 'Great and small ancestral teachers lead people to create nests in sound and form, deserving thirty blows. Even removing sound and form deserves thirty blows. Just like me, Yu'an, it's easy to turn stone into gold and jade, but difficult to persuade people to eliminate right and wrong.' Nanshan Baoyun said: 'One who can point out the old Chan master Baoying's 落腳處(luò jiǎo chù) (foothold) here will know that Sakyamuni concealing his room and Vimalakirti keeping silent are all people who do not keep to their 本分(běn fèn) (duty).' Longtang Zhu said: 'Transforming merit to achieve position, transforming position to achieve merit, then there will be Baoying. If you ask me, there are even more profound sentences: The cold pine has no empty sounds all night, the old crane moves to nest in the empty moon nest.'

Ghee and cheese can be used to stir the Milky Way, gold naturally comes from the sand. Teaching children and grandchildren to scold grandpa, a sound startles the evening sky's clouds. The charm of the wind sounds like the charm of a famous spring, catching the defeated willow catkins as the moonlit flowers. Pieces fly and no one recognizes them, needlessly causing eyes to squint. (Han Song Cao)

Spending money all day learning the art of dragon slaying, walking barefoot in the red sky, understanding how to control the wind. Laughing at oneself that heaven and earth are narrow, watching flying geese under the moon in Flower Creek. (Xiang Weng Yun)

27th Generation under Dajian

Chan Master Wencai of Xiangyan Chunzhuo Temple, Nanyang (Successor of Baoying Yu):

Upon reading the 'Song of Enlightenment' to the line 'Illusory empty body is 法身(fǎ shēn) (Dharma body),' he suddenly attained enlightenment.

Yu'an Yu said: 'If you attain enlightenment here, there will be days of wearing fur and horns.' Longtang Zhu said: 'Without leaving the path under the flowers, one can see the spring in the cave.' Do you understand? I'm borrowing a hand to practice boxing. Then he raised Changlu's ascending the hall and said: 'Illusory empty body is Dharma body.' Then he danced and said: 'See? See?' Is it like this?

見得。過橋村酒美。又作舞云。見么見么。恁么不見。隔岸野花香。且道香嚴悟底與長蘆道底還有差別也無。

孤危一劍出昭關。雪打鬚眉恨轉難。順受逆行天莫測。江淮依舊水潺潺。(湘翁沄)

水穿石竇。云鎖山隈。無病空花安翳眼。有疑弓影便沉杯。勘破了。歸去來。曾經三峽猿啼處。不是愁人也自哀。(寒松操)

香嚴因讀證道歌有省。往參還源呈所解。源詰曰。祇如道君不見。是指阿誰。師曰覿面相呈更無回互。源曰墮坑落塹漢作恁么語。師曰和尚作么生。源曰汝口𠰒。師曰勘破了也。

夢迴天曉畫堂春。拈得菱花解轉身。不信容顏渾似我。又騎驢子過西秦。(珙堂樹)

香嚴因僧問如何是理法界。師曰。虛空撲落地。粉碎不成文。曰如何是事法界。師曰。到來家蕩盡。免作屋中愚。曰如何是理事無礙法界。師曰。三冬枯木秀。九夏雪花飛。曰如何是事事無礙法界。師曰。清風伴明月。野老笑相親。

崇先奇云。香嚴老人祇知指疆畫界。不覺通身水泥。者僧會即會也。是紙上富貴。若是四法界。未夢見在。　大明寶云。香嚴老子祇顧妙挾宗途。不覺和身草里輥。者僧雖得片地。要且不解受用。還會四法界么。七九六十三收。

赤帝子。三尺龍泉無彼此。除苛立

【現代漢語翻譯】 現代漢語譯本： 見得（知道了）。過橋村的酒很美。又像云在舞動。看見了嗎？看見了嗎？這樣也看不見。隔岸的野花很香。且說香嚴（Xiangyan，人名）所悟的和長蘆（Changlu，地名）所說的，還有差別嗎？

孤身一人，一把劍闖出昭關（Zhaoguan，地名）。風雪打在臉上，鬍鬚眉毛都結了冰，心中的怨恨更加難以排解。順境逆境，天意難以測度。江淮（Jianghuai，地名）一帶，依舊是流水潺潺。 (湘翁沄)

水流穿過石頭的孔洞，雲霧籠罩著山間的彎曲處。沒有病，卻無端地把空花當真，遮蔽了眼睛。心中有疑慮，就把杯中的弓影當真，從而沉溺其中。勘破了這些虛妄，還是歸去吧。曾經走過三峽（Sanxia，地名），聽過猿猴的啼叫，即使不是愁人，也會感到悲哀。 (寒松操)

香嚴（Xiangyan，人名）因為讀了《證道歌》而有所領悟，前往參拜還源（Huanyuan，人名），呈上自己所理解的。還源（Huanyuan，人名）詰問道：『比如《證道歌》中說的『道君不見』，指的是誰？』香嚴（Xiangyan，人名）回答說：『面對面地呈現，更沒有絲毫的迴避和含糊。』還源（Huanyuan，人名）說：『你這是掉進坑裡了，像個莽漢一樣說話。』香嚴（Xiangyan，人名）問：『和尚您怎麼說？』還源（Huanyuan，人名）說：『堵住你的嘴！』香嚴（Xiangyan，人名）說：『我已經勘破了！』

從夢中醒來，天已破曉，畫堂春（Huatangchun，詞牌名）的意境。拿起菱花鏡，懂得轉身。不相信鏡中的容顏完全像我。又騎著驢子經過西秦（Xiqin，地名）。 (珙堂樹)

香嚴（Xiangyan，人名）因為有僧人問：『什麼是理法界？』香嚴（Xiangyan，人名）回答說：『虛空撲落地，粉碎不成文。』僧人問：『什麼是事法界？』香嚴（Xiangyan，人名）回答說：『到來家蕩盡，免作屋中愚。』僧人問：『什麼是理事無礙法界？』香嚴（Xiangyan，人名）回答說：『三冬枯木秀，九夏雪花飛。』僧人問：『什麼是事事無礙法界？』香嚴（Xiangyan，人名）回答說：『清風伴明月，野老笑相親。』

崇先奇云（Chongxian Qiyun，人名）說：香嚴老人（Xiangyan，人名）只知道指點疆界，劃分範圍，不知不覺全身都沾滿了水泥。這個僧人會就是會了，只是紙上談兵的富貴。如果說四法界，還沒夢見過呢。 大明寶云（Daming Baoyun，人名）說：香嚴老子（Xiangyan，人名）只顧巧妙地挾持宗門途徑，不知不覺和身體一起在草叢裡翻滾。這個僧人雖然得到了一小塊地方，卻不明白如何受用。他會四法界嗎？七九六十三，收！

赤帝子（Chidizi，人名），三尺長的龍泉劍（Longquan，地名）沒有彼此之分。剷除苛捐雜稅，樹立...

【English Translation】 English version: 'Seeing it.' The wine of Guoqiao Village is fine. And it dances like clouds. Do you see it? Do you see it? You still don't see it like this. The wild flowers on the other bank are fragrant. Tell me, is there any difference between what Xiangyan (Xiangyan, a person's name) realized and what Changlu (Changlu, a place name) said?

Alone, with a sword, he breaks through Zhaoguan (Zhaoguan, a place name). The snow beats on his face, and the frost clings to his beard and eyebrows, making the resentment in his heart even harder to dispel. In favorable or unfavorable circumstances, Heaven's will is unpredictable. In the Jianghuai (Jianghuai, a place name) area, the water still flows gently. (Xiangweng Yun)

Water flows through the holes in the stones, and clouds shroud the bends in the mountains. Without illness, one groundlessly takes empty flowers as real, obscuring the eyes. With doubt in the heart, one takes the bow's reflection in the cup as real, thus becoming immersed in it. Having seen through these illusions, it's best to return. Having passed through the Three Gorges (Sanxia, a place name) and heard the cries of the monkeys, even those who are not sad will feel sorrow. (Hansong Cao)

Xiangyan (Xiangyan, a person's name) had some understanding after reading the 'Song of Enlightenment,' and went to pay respects to Huanyuan (Huanyuan, a person's name), presenting his understanding. Huanyuan (Huanyuan, a person's name) questioned him, saying, 'For example, in the 'Song of Enlightenment,' when it says 'The Tao Lord is not seen,' who is it referring to?' Xiangyan (Xiangyan, a person's name) replied, 'Presenting it face to face, there is no evasion or ambiguity.' Huanyuan (Huanyuan, a person's name) said, 'You have fallen into a pit, speaking like a boor.' Xiangyan (Xiangyan, a person's name) asked, 'What do you say, monk?' Huanyuan (Huanyuan, a person's name) said, 'Shut your mouth!' Xiangyan (Xiangyan, a person's name) said, 'I have seen through it!'

Waking from a dream, the sky is dawning, the mood of Huatangchun (Huatangchun, a ci title). Picking up the diamond mirror, understanding how to turn around. Not believing that the face in the mirror is completely like me. Again riding a donkey past Xiqin (Xiqin, a place name). (Gongtang Shu)

Xiangyan (Xiangyan, a person's name) because a monk asked, 'What is the Realm of Principle (理法界, Lifa jie)?' Xiangyan (Xiangyan, a person's name) replied, 'Empty space falls to the ground, shattered and without form.' The monk asked, 'What is the Realm of Phenomena (事法界, Shifa jie)?' Xiangyan (Xiangyan, a person's name) replied, 'Arriving, the home is emptied, avoiding being a fool in the house.' The monk asked, 'What is the Realm of Non-Obstruction between Principle and Phenomena (理事無礙法界, Lishi wu'ai fa jie)?' Xiangyan (Xiangyan, a person's name) replied, 'In the dead of winter, withered trees bloom; in the height of summer, snowflakes fly.' The monk asked, 'What is the Realm of Non-Obstruction among All Phenomena (事事無礙法界, Shishi wu'ai fa jie)?' Xiangyan (Xiangyan, a person's name) replied, 'Clear breeze accompanies the bright moon, an old farmer smiles and is friendly.'

Chongxian Qiyun (Chongxian Qiyun, a person's name) said: The old man Xiangyan (Xiangyan, a person's name) only knows how to point out boundaries and delineate areas, unknowingly covering his whole body with cement. This monk understands, but it's just wealth on paper. As for the Four Realms of Dharma, he hasn't even dreamed of them. Daming Baoyun (Daming Baoyun, a person's name) said: Old man Xiangyan (Xiangyan, a person's name) only cares about skillfully seizing the path of the sect, unknowingly rolling around in the grass with his body. Although this monk has obtained a small piece of land, he doesn't understand how to enjoy it. Does he understand the Four Realms of Dharma? Seventy-nine is sixty-three, collect!

Chidizi (Chidizi, a person's name), the three-foot Longquan sword (Longquan, a place name) has no distinction between self and other. Eliminate harsh taxes and establish...

法漢聲喧。還鄉同飲大風舞。大風舞。明月堂前父老歡。分開云袖龍飛雨。(月廠屏)

香嚴上堂。洞山麻三斤。雲門乾矢橛。大則塞破虛空。小則不成毫末。可怪當年船子翁。長竿釣破清江月。今宵月落潭空。切莫喚龜作鱉。大眾。古人道月落後相見。且道相見個甚麼。倒拖拄杖歸方丈。

長安豪富惜春殘。爭賞新開紫牡丹。別有玉盤承露冷。無人起就月中看。(頻吉祥)

大鑒下二十八世

萬安松庭子嚴禪師(淳拙才嗣)

因閱寶鏡三昧大豁疑礙。後上堂曰。我不學諸方說禪浩浩地。魔魅人家男女。僧出問達磨面壁時如何。師曰正是浩浩禍胎。曰如何得劋絕去。師曰。倒搓芒繩縛鬼子。須是其人。

封㗋之箭。蠱毒之湯。觸亦何礙。嘗亦何傷。撲破秦時照妖鏡。拏雲攫霧豈尋常。玉鞭一舉金街靜。水魅山魈沒處藏。(寒松操)

燕額孤飛萬里心。封侯誰信恨難禁。安邦莫易挑邊釁。事重須知禍更深。(湘翁沄)

大鑒下二十九世

少室凝然了改禪師(松庭嚴嗣)

參萬安。安曰路逢死蛇莫打殺。無底籃子盛將歸。此是洞上宗旨。若是莽鹵禪和如何透得。師曰莫是背觸不得底么。安曰笑破山僧口。師罔措。安曰你在鬼窟里討甚麼碗。師愈不安。一日

【現代漢語翻譯】 現代漢語譯本： 法漢寺的鐘聲喧鬧。還鄉的人們一同飲酒，跳著大風舞。大風舞啊，明月堂前父老鄉親們歡聚一堂。云袖分開，如同龍在飛舞，帶來雨水。（月廠屏）

香嚴禪師上堂說法。洞山禪師說『麻三斤』，雲門禪師說『乾矢橛』。大的能塞滿虛空，小的連毫末都算不上。奇怪的是當年的船子德誠禪師，用長竿釣破了清江中的月亮。今晚月亮落了，水潭空空如也，千萬不要把烏龜叫做鱉。各位，古人說月落後相見，那麼相見的是什麼呢？倒拖著拄杖回到方丈室。

長安的豪門富戶惋惜春天將盡，爭相欣賞新開的紫色牡丹。另有玉盤承接露水，顯得清冷，卻沒有人起身到月光下觀賞。（頻吉祥）

大鑒慧能（Dajian Huineng）下二十八世

萬安松庭子嚴禪師（Wan'an Songting Ziyan, 淳拙才嗣 Chunzhuo Cai嗣）

因為閱讀《寶鏡三昧》（Baojing Sanmei）而徹底消除了疑惑。之後上堂說法：『我不像其他地方那樣浩浩蕩蕩地說禪，迷惑人家的男女。』有僧人出來問道：『達磨（Damo，菩提達摩 Bodhidharma）面壁時如何？』禪師說：『正是浩浩蕩蕩的禍患之源。』僧人說：『如何才能徹底斷絕它？』禪師說：『倒搓芒繩來捆綁鬼子。』必須是那樣的人才行。

封喉的毒箭，蠱毒的湯藥，觸碰又有什麼妨礙，品嚐又有什麼損傷？擊破秦時的照妖鏡，拏雲攫霧又豈是尋常？玉鞭一舉，金街寂靜，水魅山魈無處躲藏。（寒松操）

像燕子一樣孤獨地飛翔，心懷萬里之志。被封侯又有誰相信我內心的憤恨難以抑制？安定國家不容易，挑起邊境爭端更不可取，事情重大，要知道災禍會更深。（湘翁沄）

大鑒慧能（Dajian Huineng）下二十九世

少室凝然了改禪師（Shaoshi Ningran Liaogai, 松庭嚴嗣 Songting Yan嗣）

參訪萬安禪師（Wan'an）。萬安禪師說：『路上遇到死蛇不要打死，用無底的籃子盛著拿回去。』這就是洞山（Dongshan）的宗旨。如果是粗魯的禪和子，如何能夠領會？禪師說：『莫非是背後觸碰不得的東西嗎？』萬安禪師說：『笑破山僧的嘴。』禪師不知所措。萬安禪師說：『你在鬼窟里尋找什麼碗？』禪師更加不安。一天

【English Translation】 English version: The sounds of bells from Fa Han Temple are clamorous. People returning home drink together, performing the Dafeng Dance (Great Wind Dance). Oh, the Dafeng Dance, before the Moonlit Hall, the elders and villagers gather joyfully. Separating the cloud sleeves, like a dragon flying, bringing rain. (Yuechang Ping)

Zen Master Xiangyan ascends the hall to preach. Zen Master Dongshan said 'Three pounds of flax,' Zen Master Yunmen said 'Dry shit stick.' The large can fill the void, the small cannot even be considered a hair. Strange is the boatman of yesteryear, who used a long pole to break the moon in the clear river. Tonight, the moon has fallen, the pool is empty, do not call a turtle a鱉 (biē, turtle). Everyone, the ancients said to meet after the moon falls, then what is it that we meet? Dragging his staff, he returns to his abbot's quarters.

The wealthy and affluent of Chang'an lament the end of spring, vying to admire the newly opened purple peonies. There is another jade plate holding cold dew, but no one rises to view it in the moonlight. (Pin Jixiang)

Twenty-eighth generation under Dajian Huineng (Sixth Patriarch)

Zen Master Wan'an Songting Ziyan (Wan'an Songting Ziyan, Successor of Chunzhuo Cai)

Because of reading the Baojing Sanmei (Jewel Mirror Samadhi), all doubts were completely eliminated. Afterwards, he ascended the hall and said: 'I do not speak of Zen in a vast and boundless way like others, bewitching the men and women of families.' A monk came out and asked: 'What was it like when Damo (Bodhidharma) faced the wall?' The Zen master said: 'Precisely the source of vast and boundless calamity.' The monk said: 'How can it be completely severed?' The Zen master said: 'Twist the straw rope backwards to bind the demon child.' It must be that kind of person.

The arrow that seals the throat, the poisonous soup of Gu poison, what harm is there in touching, what harm is there in tasting? Smash the demon-revealing mirror of the Qin Dynasty, seizing clouds and grabbing mist, how could it be ordinary? With a wave of the jade whip, the golden street is silent, the water demons and mountain goblins have nowhere to hide. (Hansong Cao)

Flying alone like a swallow, with a heart set on ten thousand miles. Who would believe that my resentment is difficult to suppress even if I am enfeoffed as a marquis? Stabilizing the country is not easy, provoking border disputes is even more inadvisable, the matter is serious, know that the disaster will be even deeper. (Xiangweng Yun)

Twenty-ninth generation under Dajian Huineng (Sixth Patriarch)

Zen Master Shaoshi Ningran Liaogai (Shaoshi Ningran Liaogai, Successor of Songting Yan)

Visited Zen Master Wan'an. Zen Master Wan'an said: 'Do not kill the dead snake you meet on the road, put it in a bottomless basket and take it back.' This is the principle of Dongshan. If it is a rude Zen monk, how can he understand it? The Zen master said: 'Could it be something that cannot be touched from behind?' Zen Master Wan'an said: 'You make the mountain monk laugh his head off.' The Zen master was at a loss. Zen Master Wan'an said: 'What bowl are you looking for in the demon's cave?' The Zen master was even more uneasy. One day

萬安上堂曰。一言迥脫獨㧞當時。師當下豁然。

龜殼何曾支榻。死蛇那用籃盛。還丹祇須一粒。嘯月不在高聲。但得雪消水國。自然春到山城。好生分付遊客。路滑切忌橫行。(寒松操)

白雲汾水漢時秋。幾度黃河見逆流。蹋遍落紅君莫厭。歸來剩有黑貂裘。(湘翁沄)

凝然辭眾偈曰。壽年八十七。出息復入息。攃手威音外。綿綿與密密。

凍儂臨死不甘休。嘔出心肝掛樹頭。轉向那邊惆悵望。滄浪無限漲深秋。(別牧純)

大鑒下三十世

西京少室俱空契斌禪師(凝然改嗣)

初參凝然。然曰達磨未來時你作么生參。師疑之。一日睹秦封槐有省。徑回侍立。身甚戰慄。然曰契斌參得禪也。何驚疑之有。師豁然曰。某甲今日到此。如紅爐中拾得一片冰相似。然頷之曰。洞上一宗。密在爾躬矣。

碎身寧可入微塵。彼此難為負義人。拾得紅爐一片雪。光輝玉樹萬年春。(湘翁沄)

立逼生蛇化活龍。攪干滄海鼓腥風。擎頭帶角摩霄漢。吐出黃云幾萬重。(珙堂樹)

俱空上堂。不思善。不思惡。云開日出。有路當陽。驢覷井。井覷驢。月落潭枯。無門可入。

舌上寒霜眼上云。南柵星轉讀慇勤。瓊花晏后聲名迥。海甸何人不載君。(頻吉祥

【現代漢語翻譯】 現代漢語譯本 萬安禪師上堂說法時說：『一句話徹底擺脫，獨自超拔于當時。』這位禪師當下豁然開悟。

烏龜殼哪裡需要用來支撐床榻？死蛇又何必用籃子來盛放？還丹只需要一粒，嘯月也不在於聲音高亢。只要冰雪消融，水鄉一片清明，自然春天就會來到山城。好好地告訴各位遊歷的僧人，路面濕滑，切記不要橫衝直撞。（寒松操）

白雲籠罩著汾水，漢時的秋色依舊。黃河幾度見到逆流而上。即使踏遍凋落的紅花，你也不要厭倦。歸來時，還剩下珍貴的黑貂皮裘。（湘翁沄）

凝然禪師辭別大眾時留下的偈語：我的壽命是八十七歲，出息之後又是入息。擦手便已超越威音王佛之外，綿綿密密，無有間斷。

凍儂禪師臨死也不甘心罷休，嘔出心肝掛在樹頭。轉向那邊惆悵地遙望，只見滄浪江水無限上漲，深秋的景色更加濃重。（別牧純）

大鑒禪師下第三十世

西京少室俱空契斌禪師（凝然禪師改立他為嗣法之人）

起初參拜凝然禪師，凝然禪師問：『達磨（Bodhidharma，禪宗始祖）未來之時，你如何參禪？』契斌禪師對此感到疑惑。一天，他看到秦封的槐樹，有所領悟，立即回來侍立在凝然禪師身旁，身體非常戰慄。凝然禪師說：『契斌你參禪得道了，為何如此驚疑？』契斌禪師豁然開悟說：『我今天到此，就像從紅爐中拾得一片冰一樣。』凝然禪師點頭認可，說：『洞山宗（Caodong school of Chan Buddhism）的精髓，秘密就在你身上了。』

粉身碎骨寧可化為微塵，彼此之間難以成為背信棄義的人。拾得紅爐中的一片雪，光輝照耀著玉樹，萬年長青。（湘翁沄）

立刻將死蛇變成活龍，攪干滄海，掀起腥風血雨。昂首挺胸，帶著角，摩挲著霄漢，吐出黃色的雲彩，成千上萬重。（珙堂樹）

俱空禪師上堂說法：『不要思善，不要思惡。云開霧散，太陽照耀，有路就在眼前。驢子看著井，井也看著驢子。月亮落下，潭水乾涸，無門可以進入。』

舌頭上結滿寒霜，眼睛裡充滿雲霧。南柵星辰運轉，讀書人慇勤苦讀。瓊花宴會之後，聲名更加顯赫，海甸（指沿海地區）有誰不敬佩您呢？（頻吉祥）

【English Translation】 English version Wan'an said in the hall: 'A word completely breaks free, standing alone and surpassing the present.' The master suddenly had a profound realization.

What need is there for a tortoise shell to support a couch? Why use a basket to hold a dead snake? One elixir is all that's needed. Howling at the moon isn't about a loud voice. Once the snow melts in the water country, naturally spring will arrive in the mountain city. Kindly tell the traveling monks, the road is slippery, be careful not to rush recklessly. (Cold Pine Melody)

White clouds cover the Fen River, the autumn scenery of the Han dynasty remains. How many times has the Yellow River been seen flowing backward? Even if you tread all over the fallen red flowers, don't be weary. Upon returning, you'll still have a precious sable fur coat. (Xiang Weng Yun)

Ningran's farewell verse to the assembly: My lifespan is eighty-seven years. After exhaling, there is inhaling. Wiping my hands, I'm already beyond the Buddha Weiyin. Continuous and dense, without interruption.

Zen Master Dongnong was unwilling to give up even at death, vomiting his heart and liver to hang on the tree. Turning to look with melancholy, the Canglang River endlessly rises, and the deep autumn scenery is even more intense. (Bie Mu Chun)

The Thirtieth Generation after Dajian (Huineng, the Sixth Patriarch)

Xijing Shaoshi Jukong Qibin Zen Master (Ningran changed and appointed him as his successor)

Initially, when he visited Ningran, Ningran said, 'When Bodhidharma (the first patriarch of Zen) has not yet come, how do you practice Zen?' Qibin was doubtful about this. One day, seeing the locust tree sealed by Qin, he had an epiphany and immediately returned to stand beside Ningran, his body trembling greatly. Ningran said, 'Qibin, you have attained Zen, why are you so surprised and doubtful?' Qibin suddenly realized and said, 'Today, I have arrived here, like picking up a piece of ice from a red furnace.' Ningran nodded in agreement, saying, 'The essence of the Caodong school (Caodong school of Chan Buddhism) is secretly within you.'

Better to shatter the body into fine dust than to be a disloyal person to each other. Picking up a piece of snow from the red furnace, its brilliance shines on the jade tree, evergreen for ten thousand years. (Xiang Weng Yun)

Instantly transform a dead snake into a living dragon, stir up the Canghai Sea, and raise a bloody storm. Raising its head and bearing horns, it rubs against the sky, spitting out yellow clouds, tens of thousands of layers. (Gongtang Shu)

Jukong said in the hall: 'Do not think of good, do not think of evil. The clouds clear and the sun shines, there is a road right in front. The donkey looks at the well, and the well looks at the donkey. The moon falls, the pool dries up, there is no gate to enter.'

Frost covers the tongue, clouds fill the eyes. The stars of Nanzha turn, and the scholars study diligently. After the Qionghua banquet, his reputation is even more prominent, who in Haidian (coastal area) does not admire you? (Pin Jixiang)

)

俱空因僧問如何是空劫已前底事。師曰烏龜向火。

愚庵盂云。料掉沒交涉。且道過在主家賓家。者里明得。方許你會空劫已前底事。如或不明。且看烏龜向火。　鳳山啟云。五月五日午時節。赤口白舌盡消滅。

大鑒下三十一世

定國無方可從禪師(俱空斌嗣)

參俱空。空曰曾參何人。師曰少室山前風悄然。曰因甚一花開五葉。師曰無孔鐵錘百雜碎。曰掠虛作么。師曰。天下人祇解掠實。無一人掠虛。曰不打自招。師曰慣用底不妨勘破。

雷震山前起臥龍。翻雲覆雨勢重重。入𨞬不畏洪波險。一擊從教正眼通。牙利劍。舌藏鋒。吞天之氣貫蒼穹。英靈烜赫乾坤震。萬卉香敷一夜風。(寒松操)

月夜靈妃鼓瑟還。幽然云珮度空山。南來一段傷心事。淚滴香風翠藹閑。(湘翁沄)

月覆青山掌上摶。露珠滴滴下金盤。和來玉屑非常味。共飲香沉紫閣寒。(宗楷元)

大鑒下三十二世

西京少室月舟文載禪師(定國從嗣)

掩關閱萬松拈提從上古宿機緣有若面牆。一日忽有省乃曰。曹洞宗風有織錦𢌞文之功。非針線細密盤旋迴互不犯當頭者。斷不敢主之。既而幡然出關。參無方得大了辦。方為印可。

春雨山花燦錦。秋風葉落飛金。

【現代漢語翻譯】 現代漢語譯本 俱空因僧人問：『什麼是空劫（kongjie，宇宙形成前的時期）以前的事情？』 師父說：『烏龜向火。』

愚庵盂說：『料掉沒交涉。』 且說，過錯在主家還是賓家？ 在這裡明白，才允許你領會空劫以前的事情。 如果不明白，就看看烏龜向火。

鳳山啟說：『五月五日午時節，赤口白舌盡消滅。』

大鑒下第三十一世

定國無方可從禪師（Dingguowufang Kecong Chanshi，禪師名）（俱空斌嗣）

參拜俱空。俱空問：『曾參（Zeng Shen，孔子的學生）是什麼人？』 師父說：『少室山（Shaoshi Mountain）前風悄然。』 俱空問：『為什麼一花開五葉？』 師父說：『無孔鐵錘百雜碎。』 俱空問：『掠虛作什麼？』 師父說：『天下人只懂得掠實，沒有一人掠虛。』 俱空說：『不打自招。』 師父說：『慣用的不妨勘破。』

雷震山前起臥龍，翻雲覆雨勢重重。入𨞬不畏洪波險，一擊從教正眼通。牙利劍，舌藏鋒，吞天之氣貫蒼穹。英靈烜赫乾坤震，萬卉香敷一夜風。（寒松操）

月夜靈妃鼓瑟還，幽然云珮度空山。南來一段傷心事，淚滴香風翠藹閑。（湘翁沄）

月覆青山掌上摶，露珠滴滴下金盤。和來玉屑非常味，共飲香沉紫閣寒。（宗楷元）

大鑒下第三十二世

西京少室月舟文載禪師（Xijing Shaoshi Yuezhou Wenzai Chanshi，禪師名）（定國從嗣）

掩關閱讀萬松的拈提，從上古的宿世機緣開始，有如面壁。 一日忽然有所領悟，於是說：『曹洞宗（Caodong School）的風範有織錦𢌞文的功力，如果不是針線細密盤旋迴互不犯當頭的人，斷然不敢主張。』 之後幡然出關，參拜無方，得到徹底的了悟。 無方才印可。

春雨山花燦錦，秋風葉落飛金。

【English Translation】 English version Jukong asked a monk, 'What is the matter before the kalpa of emptiness (kongjie, the period before the formation of the universe)?' The master said, 'A turtle facing the fire.'

Yu'an Yu said, 'Liao diao has nothing to do with it.' Let's say, does the fault lie with the host or the guest? If you understand this, you are allowed to comprehend the matter before the kalpa of emptiness. If you don't understand, then look at the turtle facing the fire.

Fengshan Qi said, 'On the fifth day of the fifth month at noon, red mouths and white tongues are all eliminated.'

31st generation from Dajian

Chan Master Dingguowufang Kecong (Dingguowufang Kecong Chanshi, name of the Chan master) (Successor of Jukong Bin)

He visited Jukong. Jukong asked, 'Who is Zeng Shen (Zeng Shen, a student of Confucius)?' The master said, 'Before Shaoshi Mountain (Shaoshi Mountain), the wind is quiet.' Jukong asked, 'Why does one flower bloom with five petals?' The master said, 'A hammer without holes smashes everything into pieces.' Jukong asked, 'What are you doing by grasping emptiness?' The master said, 'People in the world only know how to grasp reality; no one grasps emptiness.' Jukong said, 'Confessing without being beaten.' The master said, 'It doesn't hurt to expose what you're used to.'

A sleeping dragon rises before Thunder Mountain, overturning clouds and raining heavily. Entering the 𨞬, it is not afraid of the danger of great waves. One strike will teach the correct eye to understand. Sharp teeth, tongue hiding a point, the breath of swallowing the sky penetrates the firmament. The heroic spirit is brilliant, shaking the universe, and the fragrance of myriad flowers spreads in one night's wind. (Cold Pine Melody)

The spirit fairy returns playing the zither on a moonlit night, and the secluded cloud pendants cross the empty mountain. A sad event comes from the south, and tears drip into the fragrant wind and emerald haze. (Xiang Weng Yun)

The moon covers the green mountain in the palm of the hand, and dewdrops drip into the golden plate. The taste of the mixed jade powder is extraordinary, drinking fragrant incense in the cold of the Purple Pavilion together. (Zong Kaiyuan)

32nd generation from Dajian

Chan Master Xijing Shaoshi Yuezhou Wenzai (Xijing Shaoshi Yuezhou Wenzai Chanshi, name of the Chan master) (Successor of Dingguo)

He closed the door and read through Wansong's commentaries, starting from the ancient karmic connections, as if facing a wall. One day, he suddenly had an insight and said, 'The style of the Caodong School (Caodong School) has the skill of weaving brocade. If it is not someone whose needlework is meticulous, spiraling back and forth without offending the head, one would definitely not dare to advocate it.' Afterwards, he suddenly left the closed door and visited Wufang, obtaining complete understanding. Only then did Wufang approve.

Spring rain, mountain flowers shine like brocade; autumn wind, fallen leaves fly like gold.

夜靜幽人得意。猿啼旅客傷心。咦。等閑若不登高望。爭見東流海㨾深。(百愚斯)

踢倒舊時糟粕甕。嗒然一笑機先用。堂前不掛夜明簾。六月黃河連底凍。(獨立邁)

血戰功成信不欺。龍光密密更饒誰。長安萬戶歌明月。響遏雲回禁殿吹。(湘翁沄)

月舟示眾。達磨西來。以一乘法直指單傳。令人見性成佛。至我少室。如九鼎繫於單絲。汝等諸人趁色力康倢。打辦個事直須努力。莫閑過日。

手無寸鐵已降魔。變化神兵祇草莎。若問上來關棙子。崑崙折箸攪黃河。(幻隱干)

大鑒下三十三世

北京宗鏡小山宗書禪師(月舟載嗣)

參月舟入室請益。密踐八載後繼席少室。嘆曰。先師去後。海內宗風迨乎湮沒。前輩有言。叢林下衰弘法者多。假我偷安不急牚拄之。其崩頹跬步可須也。某雖慚付囑。其如法道何。遂主之。晚上京師住宗鏡。

地缺東南水自寬。波濤萬頃碧漫漫。賺他無限癡男女。按著泥坑砌㼾磚。(南庵依)

迎風殿里罷雲和。起聽新蟬步淺莎。為愛九天和露滴。萬年枝上最聲多。(鐵帆舟)

錦幄瓊林映日開。絳庭親校列仙才。化人獨駕千年鹿。云是崑崙頂上來。(玉崑崙)

大鑒下三十四世

少室幻休常潤禪師

【現代漢語翻譯】 現代漢語譯本： 夜深人靜時，隱士悠然自得；猿猴啼叫時，旅客倍感傷心。唉！如果平時不登高遠望，怎能見到東流之水匯入大海的深邃景象？（百愚斯）

一腳踢翻陳舊的酒糟罈子，頓時一笑，搶先一步運用了禪機。堂前不掛夜明珠簾，六月里黃河也徹底冰凍。（獨立邁）

浴血奮戰功成名就，真實不虛，龍光寶劍的光芒嚴密，還能饒過誰呢？長安城裡千家萬戶歌唱著明月，那響徹雲霄的樂聲迴盪在皇宮大殿里。（湘翁沄）

月舟（禪師名號）向大眾開示：達磨（菩提達摩，禪宗初祖）西來，以一乘法直接指引，單獨傳授，使人明心見性，成就佛果。到了我駐錫少室山，（佛法）就像九鼎懸於一根細絲之上。你們這些人趁著身強力壯，抓緊時間修行，務必努力，不要虛度光陰。

手中沒有寸鐵也能降伏邪魔，變化出來的神兵只不過是草和莎。如果問我向上提升的關鍵，那就是用崑崙山的筷子攪動黃河。（幻隱干）

大鑒（六祖慧能）下第三十三世

北京宗鏡小山宗書禪師（月舟載嗣）

參拜月舟禪師入室請教，秘密修行八年後繼承少室山的席位。感嘆道：『先師去世后，國內的禪宗風氣幾乎消失殆盡。』前輩曾說：『叢林衰敗是因為弘揚佛法的人大多是濫竽充數。』如果我茍且偷安，不趕緊支撐，那麼（佛法）的崩塌指日可待。我雖然慚愧接受了（先師的）囑託，但又怎能辜負佛法呢？於是主持少室山，晚上住在京城的宗鏡寺。

地勢缺少東南方，水流自然寬廣，波濤萬頃，碧波浩渺。欺騙了無數癡男怨女，按著泥坑砌筑墳墓。（南庵依）

迎風殿里停止了演奏美妙的音樂，起身傾聽新蟬的鳴叫，漫步在淺淺的莎草地上。因為喜愛九天之上帶著露珠的（蟬聲），在萬年樹枝上最為響亮。（鐵帆舟）

華麗的帳幕和精美的樹林在陽光下閃耀，絳庭（道教術語，指人體內的某個部位）親自考覈眾仙的才能。化人（指仙人）獨自駕馭著千年的鹿，據說從崑崙山頂而來。（玉崑崙）

大鑒下第三十四世

少室幻休常潤禪師

【English Translation】 English version: In the stillness of the night, the recluse finds contentment; at the cry of the ape, the traveler feels sorrow. Alas! If one does not climb high and gaze afar, how can one see the vastness of the ocean where the eastward flowing waters converge? (Baiyu Si)

Kicking over the old dregs jar, a sudden smile, seizing the opportunity to use the Zen mechanism. No luminous pearl curtain hangs before the hall, and the Yellow River freezes to its bed in June. (Duli Mai)

Bloody battles achieve success, truly not deceiving; the dragon light sword's radiance is dense, who can it spare? In Chang'an, ten thousand households sing of the bright moon, the sound reverberates through the clouds, echoing in the forbidden palace. (Xiangweng Yun)

Yue Zhou (Zen master's name) demonstrates to the assembly: Bodhidharma (Damo, the first patriarch of Zen) came from the West, directly pointing and singularly transmitting the One Vehicle Dharma, enabling people to see their nature and become Buddhas. Since I reside at Shaoshi Mountain, (the Dharma) is like the nine tripods hanging by a single thread. You all, while your bodies are strong and healthy, seize the time to cultivate diligently, do not waste your days.

Without an inch of iron in hand, demons are subdued; the transformed divine soldiers are merely grass and sedge. If you ask about the key to upward progress, it is to stir the Yellow River with Kunlun Mountain chopsticks. (Huan Yin Gan)

33rd Generation from Dajian (the Sixth Patriarch Huineng)

Zen Master Zongshu of Xiaoshan, Zongjing Temple, Beijing (Successor of Yue Zhou)

After entering Yue Zhou's room for instruction and secretly practicing for eight years, he succeeded to the seat of Shaoshi Mountain. He sighed, 'Since the passing of the late master, the Zen style within the country has almost disappeared.' The predecessors said, 'The decline of the monastic community is because many who propagate the Dharma are merely filling positions.' If I were to seek ease and not quickly support it, its collapse would be imminent. Although I am ashamed to receive the entrustment, how can I fail the Dharma?' Therefore, he presided over Shaoshi Mountain and resided at Zongjing Temple in the capital at night.

The southeast corner of the land is deficient, and the water naturally widens, with ten thousand acres of waves, vast and blue. Deceiving countless foolish men and women, pressing them into mud pits to build tombs. (Nan'an Yi)

The harmonious music ceases in the Wind-Welcoming Hall, rising to listen to the new cicadas chirping, strolling on the shallow sedge. Because of love for the dew-laden (cicada sounds) from the ninth heaven, they are loudest on the ten-thousand-year branches. (Tie Fan Zhou)

Splendid tents and exquisite forests shine in the sunlight, the Crimson Court (Taoist term, referring to a part of the human body) personally examines the talents of the assembled immortals. The transformed person (referring to an immortal) rides alone on a thousand-year-old deer, said to have come from the top of Kunlun Mountain. (Yu Kunlun)

34th Generation from Dajian

Zen Master Changrun of Huanxiu, Shaoshi Mountain

(宗鏡書嗣)

參宗鏡。鏡舉。我今不是渠。既不是渠。畢竟是何人。師呈偈曰。若要識此人。有個真訊息。無相滿虛空。有形沒軌跡。曾為佛祖師。永作乾坤則。龜毛拂子清風生。兔角杖頭明月出。鏡復徴之。師曰。綵鳳飛翻身自在。鐵牛奔㖃意常閑。鏡曰善哉。

破鏡光飛不借緣。金釵斜插玉花妍。香英落地人難拾。綵鳳銜將到日邊。(湘翁沄)

雷門布鼓。赤壁鏖兵。打開寶藏。擊碎晶瑩。帝網交羅而重重相映。珠光互照而灼灼圓明。兔角杖挑綵鳳舞。龜毛繩系鐵牛鳴。縱橫不辨往來事。到此難留父子情。祇要功勛常顯世。不知展轉振家聲。(寒松操)

廩山蘊空常忠禪師(宗鏡書嗣)

壽昌問法要師曰。汝能精進不肯自欺。便是徹首徹尾工夫。一日聞弟兄論金剛經義甚快。師曰。宗眼不明。非為究竟。昌聞茫然自失。乃問如何是宗眼。師拂衣而起。昌后請益。師曰。我實不知。汝自看取。昌後於大好山語得悟。乃入方丈通所悟。師曰。悟則不無。卻要受用得著始得。不然祇是個汞銀禪也。

永寧鼎云。重賞之下必有勇夫。祇如壽昌悟底。是汞銀禪不是汞銀禪。

枝上流鶯和淚聞。新啼痕閑舊啼痕。數年魚鳥沉訊息。今日關山勞夢魂。(粟庵鼎)

大鑒下三

【現代漢語翻譯】 現代漢語譯本 (宗鏡書嗣)

參訪宗鏡禪師。宗鏡禪師舉話頭：『我如今不是他，既然不是他，那究竟是誰？』禪師呈偈語說：『若要認識這個人，有個真實的訊息：無相遍滿虛空，有形卻無軌跡。曾經是佛祖的老師，永遠作為天地的法則。龜毛拂塵清風習習，兔角手杖頂上明月皎皎。』宗鏡禪師再次考問他。禪師說：『綵鳳飛舞翻身自在，鐵牛奔跑吼叫意態悠閑。』宗鏡禪師說：『好啊！』

打破鏡子光芒飛散不需憑藉外緣，金釵斜插頭上如玉花般嬌妍。香花落地難以拾起，綵鳳銜著飛向太陽邊。（湘翁沄）

雷門敲響戰鼓，赤壁進行鏖戰。打開珍貴的寶藏，擊碎晶瑩的玉器。帝釋天的網交錯羅列，重重輝映，珠光相互照耀，明亮而圓滿。兔角手杖挑起綵鳳飛舞，龜毛繩索繫著鐵牛鳴叫。縱橫交錯難以分辨來往之事，到了這裡難以保留父子之情。只要功勛常常顯現在世上，卻不知輾轉騰挪來振興家聲。（寒松操）

廩山蘊空常忠禪師(宗鏡書嗣)

壽昌禪師問法于常忠禪師，常忠禪師說：『你能夠精進修行不肯自欺，便是從頭到尾的功夫。』一日，壽昌禪師聽見師兄弟討論《金剛經》的義理非常流暢，常忠禪師說：『宗眼不明，不是究竟。』壽昌禪師聽了茫然若失。於是問：『如何是宗眼？』常忠禪師拂袖而起。壽昌禪師後來再次請教，常忠禪師說：『我實在不知，你自己去看。』壽昌禪師後來在大好山色中領悟，於是進入方丈室通報所悟。常忠禪師說：『領悟了並非沒有，卻要能夠受用才行，不然只是個水銀禪。』

永寧鼎云禪師說：『重賞之下必有勇夫。』比如壽昌禪師所悟的，是水銀禪，還是不是水銀禪？

枝頭上的黃鶯含著眼淚鳴叫，新的淚痕旁邊還有舊的淚痕。數年來像魚鳥一樣沉寂沒有訊息，今日在這關山重重的地方徒勞地魂牽夢縈。（粟庵鼎）

大鑒下三

【English Translation】 English version (Successor of Zongjing)

Visiting Zen Master Zongjing. Zen Master Zongjing raised the topic: 'I am not it now, since I am not it, then who am I after all?' The Zen master presented a verse saying: 'If you want to know this person, there is a true message: no form fills the void, but has shape without a trace. Once was the teacher of Buddhas and Patriarchs, forever acting as the law of heaven and earth. Tortoise hair whisk generates a clear breeze, rabbit horn staff top shines with a bright moon.' Zen Master Zongjing questioned him again. The Zen master said: 'The colorful phoenix dances and turns freely, the iron bull runs and roars with a leisurely mind.' Zen Master Zongjing said: 'Good!'

Breaking the mirror, the light scatters without relying on external causes, a golden hairpin is inserted askew like a jade flower in full bloom. Fragrant flowers fall to the ground and are difficult to pick up, the colorful phoenix carries them to the sun. (Xiangweng Yun)

Beat the drums at Thunder Gate, engage in a fierce battle at Red Cliff. Open the precious treasure, shatter the glittering jade. The net of Indra is intertwined and reflects layer upon layer, the pearl light shines mutually, bright and complete. The rabbit horn staff lifts the colorful phoenix to dance, the tortoise hair rope ties the iron bull to bellow. It is difficult to distinguish the crisscrossing affairs, and it is difficult to retain the father-son relationship here. Only wanting the merits to be constantly displayed in the world, but not knowing how to maneuver to revitalize the family reputation. (Hansong Cao)

Zen Master Changzhong of Yun Kong in Linshan (Successor of Zongjing)

Zen Master Shouchang asked Zen Master Changzhong about the Dharma, Zen Master Changzhong said: 'If you can practice diligently and not deceive yourself, that is the complete effort from beginning to end.' One day, Zen Master Shouchang heard his fellow disciples discussing the meaning of the Diamond Sutra very fluently, Zen Master Changzhong said: 'The eye of the sect is not clear, it is not ultimate.' Zen Master Shouchang felt lost after hearing this. So he asked: 'What is the eye of the sect?' Zen Master Changzhong flicked his sleeve and got up. Zen Master Shouchang later asked again, Zen Master Changzhong said: 'I really don't know, you should look for yourself.' Zen Master Shouchang later realized in the beautiful mountain scenery, so he entered the abbot's room to report what he had realized. Zen Master Changzhong said: 'Realization is not non-existent, but you must be able to benefit from it, otherwise it is just quicksilver Zen.'

Zen Master Dingyun of Yongning said: 'There must be brave men under heavy rewards.' For example, what Zen Master Shouchang realized, is it quicksilver Zen, or is it not quicksilver Zen?

The oriole on the branch sings with tears, new tear marks are next to old tear marks. For several years, like fish and birds, there has been no news, today in this place of mountains and passes, it is futile to dream and worry. (Su'an Ding)

Three under Dajian

十五世

大覺慈舟方念禪師(少室潤嗣)

參幻休。休問甚處來。師曰北方。曰北方法道與此方何如。師曰水分千派流出一源。一日遊初祖面壁處契悟。乃曰。五乳峰前好個訊息。大小石頭塊塊著地。詣室呈休。休印可之。

透過鐵壁銀山。蹋翻佛祖關軸。法道南北而乃翠乃森。石頭大小而成笑成哭。水出萬派流。露滴千竿竹。森羅遍界總空花。更向何處開兩目。咄。六六元來三十六。(寒松操)

玉勒騎回一紫騮。驍騰直蹋萬峰頭。回身蹴落巖前石。浪涌澄潭桂轂秋。(湘翁沄)

壽昌無明慧經禪師(廩山忠嗣)

問僧。趙州道臺山婆我為汝勘破了也。勘破在什麼處。曰和尚今日敗闕了也。師曰老僧一生也不奈何。好教你知。若實會。舉似來看。僧擬進語。師打一棒曰者掠虛漢。

棲霞成云。臺山一案拈卻多少人鼻孔。換卻多少人眼睛。者僧也解詐明頭。及乎老漢拈出個柴頭。向他面前吹一吹。直得退身無路。且道者一棒他還知落處么。

壽昌曰。冒雨衝風去。披星帶月歸。不知身有苦。惟恐行門虧。

子山仁云。栽秧晨早出。看水夜忘歸。大義通身是。阿誰有點虧。

壽昌閱傳燈。見僧問興善如何是道。善曰大好山師不諭其旨。一日因舉石忽然大

【現代漢語翻譯】 現代漢語譯本 第十五世

大覺慈舟方念禪師（少室潤嗣）：

參訪幻休禪師。幻休問：『你從哪裡來？』禪師說：『北方。』幻休說：『北方佛法與此地如何？』禪師說：『水分千派，流出一源。』一日，遊歷初祖達摩面壁處，頓悟，於是說：『五乳峰前，好個訊息！大小石頭，塊塊著地。』前往方丈室呈報幻休，幻休印可了他。

（寒松操）

透過鐵壁銀山，踢翻佛祖關隘。佛法南北，乃翠乃森。石頭大小，而成笑成哭。水出萬派流，露滴千竿竹。森羅萬象遍佈世界皆是空花，更向何處睜開雙眼？咄！六六原來三十六。

（湘翁沄）

玉勒騎回一匹紫騮馬，驍騰直踏萬峰之巔。回身一腳踢落巖前石，浪涌澄潭，桂樹車輪般圓滿而秋意濃濃。

壽昌無明慧經禪師（廩山忠嗣）：

問僧人：『趙州說「臺山婆子，我為你勘破了也」，勘破在什麼地方？』僧人說：『和尚今日敗闕了也。』禪師說：『老僧一生也不奈何，好教你知道。若真會了，舉出來看。』僧人剛要說話，禪師打了一棒說：『這掠虛漢！』

棲霞成云，臺山婆子一案，拈卻多少人的鼻孔，換卻多少人的眼睛。這僧人也懂得裝明白，等到老漢我拿出個柴頭，向他面前吹一吹，直嚇得他退身無路。且說這一棒，他還知道落在何處嗎？

壽昌說：冒雨衝風去，披星帶月歸。不知身有苦，惟恐行門虧。

子山仁說：栽秧晨早出，看水夜忘歸。大義通身是，阿誰有點虧。

壽昌禪師閱讀《傳燈錄》，看到僧人問興善禪師如何是道，興善禪師回答『大好山』，壽昌禪師不理解其中的旨意。一日，因為舉起石頭，忽然大悟。

【English Translation】 English version Fifteenth Generation

Greatly Enlightened Compassionate Boat, Chan Master Fangnian (Shaoshi Runsi):

He visited Huanxiu. Huanxiu asked, 'Where do you come from?' The Master said, 'The North.' Huanxiu said, 'How is the Dharma way in the North compared to here?' The Master said, 'The water divides into a thousand streams, all flowing from one source.' One day, while visiting the place where the First Ancestor Bodhidharma faced the wall, he had an enlightenment. He then said, 'Before the Five Peaks, what good news! Big and small stones, each piece falls to the ground.' He went to the abbot's room to present his understanding to Huanxiu, who approved of it.

(Cold Pine Melody)

Passing through iron walls and silver mountains, overturning the Buddha's ancestral barrier. The Dharma way, whether North or South, is lush and verdant. Stones, whether big or small, become laughter and tears. Water flows out in ten thousand streams, dew drips from a thousand bamboo stalks. The myriad phenomena filling the universe are all empty flowers. Where else can you open your eyes? Hah! Six sixes are originally thirty-six.

(Xiangweng Yun)

Riding back on a purple-red horse with a jade bridle, bravely leaping straight to the top of ten thousand peaks. Turning around and kicking down the rock in front of the cliff, waves surge in the clear pool, the cassia tree's wheel is round and autumn is rich.

Shouchang Wuming Huijing Chan Master (Linshan Zhongsi):

He asked a monk, 'Zhaozhou said, "The old woman of Mount Tai, I have thoroughly investigated her for you." Where is the investigation?' The monk said, 'Venerable, you have failed today.' The Master said, 'This old monk has been helpless his whole life, so you may know. If you truly understand, show it to me.' As the monk was about to speak, the Master struck him with a staff, saying, 'This pretender!'

Qixia becomes clouds. The case of the old woman of Mount Tai has seized the noses of many people and changed the eyes of many people. This monk also understands how to pretend to be clear. When this old man takes out a firewood stick and blows on it in front of him, he is forced to retreat with no way out. Tell me, does he know where this staff landed?

Shouchang said: Going against the rain and wind, returning under the stars and moon. Not knowing the body's suffering, only fearing the practice path is deficient.

Zishan Ren said: Planting rice seedlings, going out early in the morning, watching the water, forgetting to return at night. The great meaning is all over the body, who has any deficiency?

Chan Master Shouchang was reading the Transmission of the Lamp and saw a monk asking Chan Master Xingshan what the Dao (the Way) is. Chan Master Xingshan replied, 'A great mountain.' Chan Master Shouchang did not understand the meaning of it. One day, because he lifted a stone, he suddenly had a great enlightenment.

悟。

廣州城外一片石。多少刺史移不入。老僧舉起似諸方。孟嘗夜度秦關黑。神莫測。鬼莫測。三百年來大好山。巍巍占斷大唐國。(南庵依)

處處春風草離離。不堪悲處更堪悲。巨靈劈破華山路。虎勢龍威在此時。(巨音選)

塞壑填溝大好山。等閑一石露斑斑。牧牛場上家聲好。千古風流祇此間。(玉崑崙)

大鑒下三十六世

越州雲門顯聖湛然圓澄禪師(大覺念嗣)

參云棲。棲舉高峰海底泥牛話問。內有一句。且道是那一句。師推出傍僧曰大眾證明。棲頷之。

愚庵盂云。彼時此語傳之海內。直得須彌山震動。大洋海波翻。阿修羅手擎日月高聲唱云。邪正不分。過由旁僧。　崇先奇云。披沙揀金還他雲門老漢手親眼快。若是內中一句。莫道云棲。便是高峰老漢亦拈不出。何故。大眾證明。

雲門因大覺說法止風涂。師往參之。覺問。止風涂向青山近。越王城畔滄海遙時如何。師曰。月穿潭底破。波斯不展眉。

問處鉤深答處幽。金針玉線意相投。洞門煙鎖難窺覷。鐵眼銅睛盡縮頭。(浹水洽)

雕龍俊馬竟千秋。才辨當年動列侯。大澤祇今雲氣合。春江來許老羊裘。(俍亭挺)

東越相逢幾醉眠。滿樓明月鏡湖邊。別離吟斷西陵渡

{ "translations": [ "現代漢語譯本", "悟", "", "廣州城外有一塊石頭。多少刺史都無法將它移走。老僧舉起它，好像舉起了整個世界。就像孟嘗君在漆黑的夜晚穿過秦國的關卡。它的神秘，神也無法測度，鬼也無法測度。三百年來，這美好的山，巍峨地佔據著大唐的國土。(南庵依)", "", "處處春風吹拂，草木茂盛。令人悲傷的地方更加令人悲傷。巨靈神劈開華山的路，老虎的威勢，龍的威嚴，就在此時。(巨音選)", "", "堵塞山谷，填平溝壑，這美好的山。隨便一塊石頭，都顯露出斑駁的痕跡。牧牛場上，家風很好。千古風流，就在這裡。(玉崑崙)", "", "大鑒惠能（Dajian Huineng，六祖慧能）下第三十六世", "", "越州雲門顯聖湛然圓澄禪師（Yuezhou Yunmen Xiansheng Zhanran Yuancheng Chanshi）（大覺念嗣）", "", "參訪云棲寺。云棲寺的僧人舉高峰禪師（Gaofeng Chanshi）『海底泥牛』的話頭來問。其中有一句，請問是哪一句？禪師推出旁邊的僧人說：『大眾證明。』云棲寺的僧人點頭認可。", "", "愚庵盂說：『當時這句話傳遍天下，震動了須彌山，翻騰了大洋海浪。阿修羅舉著太陽和月亮，高聲唱道：『邪正不分，過錯在於旁邊的僧人。』崇先奇說：『披沙揀金，還是雲門老和尚手快眼明。如果是內中的一句，不要說云棲寺，就是高峰老和尚也拈不出來。為什麼？大眾證明。』", "", "雲門禪師因為大覺禪師說法而止住了風災。禪師前去參訪他。大覺禪師問：『止風涂靠近青山，越王城畔遠離滄海時，怎麼樣？』禪師說：『月亮穿透潭底而破，波斯人不舒展眉頭。』", "", "提問處深刻，回答處幽遠。金針玉線，意氣相投。洞門煙霧籠罩，難以窺視。鐵眼銅睛，都嚇得縮回了頭。(浹水洽)", "", "雕龍的才華，駿馬的英姿，流傳千秋。才能辯捷，當年轟動了列侯。大澤如今雲氣匯合，春江之上，或許會來一位身穿羊皮裘的老者。(俍亭挺)", "", "在東越相逢，幾次醉臥。滿樓都是明月，照耀著鏡湖邊。臨別時吟唱，斷腸于西陵渡口。", "", "", "", "English version", "Enlightenment.", "", "Outside Guangzhou city, there is a stone. Many governors could not move it. The old monk lifts it up as if lifting the entire world. Like Mengchang passing through the Qin pass in the dark night. Its mystery, gods cannot fathom, nor can ghosts. For three hundred years, this beautiful mountain has majestically occupied the land of the Great Tang. (Nan'an Yi)", "", "Everywhere the spring breeze blows, the grass is lush. The place of sorrow is even more sorrowful. The giant spirit splits the road of Mount Hua, the tiger's might, the dragon's威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威廉姆，" ], "english_translations": [ "English version", "Enlightenment.", "", "Outside the city of Guangzhou, there is a stone. How many governors have failed to move it. The old monk lifts it up as if lifting up all directions. Like Mengchang crossing the Qin pass in the black of night. Its mystery cannot be fathomed by gods or ghosts. For three hundred years, this great mountain has stood tall, occupying the land of the Great Tang. (Nan'an Yi)", "", "Everywhere the spring breeze blows, the grass grows lush. The unbearable sorrow becomes even more unbearable. The giant spirit splits the path of Mount Hua, the tiger's might and the dragon's威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威威"

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。楊柳秋風樹樹蟬。(鐵帆舟)

雲門因鶴林參五臺山達觀可。盤桓夜深。觀曰你信得及么。林曰信得及。觀曰既信得及。請將法華經拋入屎桶看。林如所言。諸方疑駭。師往勘之。問鶴林有此事否。曰實有此事。師曰汝信得及么。曰信得及。師曰既信得及。割取頭來。林不知所措。師曰虛頭禪客。觀聞曰。阿耶阿耶。鶴林萬劫地獄。雲門一語出之矣。

東明際云。二尊宿一人有殺人刀無活人劍。一人亦有殺人刀亦有活人劍。

雲門因紫柏月川二師黃慎軒陶望齡諸公玩月次。軒問馬祖南泉玩月因緣。乞師一語。師曰。你坐我立不得為說。軒亟起謝過。川曰內翰錯過了也。柏曰我下語不及此老。

沒孔簫吹驀地聲。紛紛相和未知音。太史風流偏解意。停腔獨取故人心。(南庵依)

濕陰千尺照人寒。歷亂青山幾得安。更恨鄰家閑不寐。一時又向遠峰看。(密庵可)

脫略無羈絕瀟灑。南北東西沒可把。意氣卷舒六合云。眼光爍破四天下。(德微昱)

雲門因僧問如何是大用。師曰。打殺千萬人。不名性躁漢。

百丈泐別云。賺殺天下人。不名性躁漢。　握宗符云。雲門祇有殺人刀。且無活人劍。百丈祇有活人劍。且無殺人刀。或有人問嶷山。如何是大用。但云我王庫

【現代漢語翻譯】 現代漢語譯本：楊柳在秋風中搖曳，樹上的蟬鳴聲聲。（鐵帆舟）

雲門（Yunmen，禪師名）因為鶴林（Helin，人名）參訪五臺山（Mount Wutai）的達觀（Daguan，人名）而有所領悟。鶴林在達觀處盤桓至深夜。達觀問：『你真的相信嗎？』鶴林回答：『我真的相信。』達觀說：『既然你真的相信，請你把《法華經》（Lotus Sutra）扔進屎桶裡看看。』鶴林照做了，其他地方的人都感到疑惑和震驚。雲門禪師前去查問此事，問鶴林：『確有此事嗎？』鶴林回答：『確實有此事。』雲門問：『你真的相信嗎？』鶴林回答：『我真的相信。』雲門說：『既然你真的相信，那就割下你的頭來。』鶴林不知如何是好。雲門說：『真是個虛有其表的禪客！』達觀聽后說：『阿耶阿耶，鶴林將萬劫不復，這都是雲門一句話造成的啊！』

東明際（Dongming Ji，人名）說：『這兩位尊宿，一位有殺人之刀而無活人之劍，另一位既有殺人之刀，也有活人之劍。』

雲門因為紫柏（Zibo，人名）、月川（Yuechuan，人名）兩位禪師，以及黃慎軒（Huang Shenxuan，人名）、陶望齡（Tao Wangling，人名）諸位一起賞月。黃慎軒問起馬祖（Mazu，禪師名）和南泉（Nanquan，禪師名）賞月的因緣，請求雲門禪師開示一句。雲門禪師說：『你坐著我站著，不方便為你解說。』黃慎軒趕緊起身道歉。月川說：『內翰（Neihan，官名）錯過了機會啊。』紫柏說：『我下語不及這位老禪師。』

沒有孔的簫吹出突兀的聲音，紛紛有人附和卻不知音律。太史（Taishi，官名）風流倜儻，特別能理解其中意味，停止演奏，獨自選取故人的心意。（南庵依）

潮濕的陰氣千尺，照得人感到寒冷。錯落的青山，有幾處能讓人感到安寧？更可恨的是鄰居家閑著睡不著，一時又向遠處的山峰看去。（密庵可）

灑脫不羈，絕世瀟灑。南北東西，沒有什麼可以把握。意氣舒捲，籠罩天地。眼光閃爍，照破四方世界。（德微昱）

雲門因為有僧人問：『如何是大用？』雲門禪師說：『打殺千萬人，也不算性情暴躁的人。』

百丈泐（Baizhang Le，禪師名）分別時說：『欺騙了天下人，也不算性情暴躁的人。』握宗符（Wozong Fu，人名）說：『雲門只有殺人之刀，卻沒有活人之劍。百丈只有活人之劍，卻沒有殺人之刀。』如果有人問嶷山（Yishan，地名），『如何是大用？』只說『我王庫』。

【English Translation】 English version: Willows in the autumn wind, cicadas chirping on the trees. (Tie Fan Zhou)

Yunmen (Zen master's name) had an enlightenment because Helin (person's name) visited Daguan (person's name) of Mount Wutai. Helin lingered at Daguan's place until late at night. Daguan asked: 'Do you truly believe?' Helin replied: 'I truly believe.' Daguan said: 'Since you truly believe, please throw the Lotus Sutra into the dung bucket and see.' Helin did as he was told, and people from other places felt doubtful and shocked. Zen Master Yunmen went to investigate the matter and asked Helin: 'Is this really the case?' Helin replied: 'It is indeed the case.' Yunmen asked: 'Do you truly believe?' Helin replied: 'I truly believe.' Yunmen said: 'Since you truly believe, then cut off your head.' Helin didn't know what to do. Yunmen said: 'What a pretentious Zen practitioner!' Daguan, upon hearing this, said: 'Aiya, aiya, Helin will be doomed for eternity, all caused by a single word from Yunmen!'

Dongming Ji (person's name) said: 'These two venerable monks, one has a killing sword but no life-giving sword, and the other has both a killing sword and a life-giving sword.'

Yunmen was once with Zen Masters Zibo (person's name) and Yuechuan (person's name), along with Huang Shenxuan (person's name), Tao Wangling (person's name), and others, enjoying the moon. Huang Shenxuan asked about the karmic connection of Mazu (Zen master's name) and Nanquan (Zen master's name) enjoying the moon, requesting Zen Master Yunmen to give a word of instruction. Zen Master Yunmen said: 'You are sitting and I am standing, it is inconvenient for me to explain to you.' Huang Shenxuan quickly got up and apologized. Yuechuan said: 'Neihan (official title) missed the opportunity.' Zibo said: 'My words cannot match this old Zen master.'

A flute without holes blows out abrupt sounds, many echo but do not understand the tune. The Grand Historian (Taishi, official title) is romantic and unrestrained, especially able to understand the meaning, stops playing, and uniquely selects the heart of an old friend. (Nan An Yi)

Damp yin energy of a thousand feet illuminates and chills people. Among the scattered green mountains, how many places can bring peace? Even more hateful is the neighbor who is idle and cannot sleep, and for a moment looks towards the distant peaks. (Mi An Ke)

Unfettered and unrestrained, utterly free and easy. North, south, east, west, there is nothing to grasp. The spirit expands and contracts, enveloping heaven and earth. The gaze shines brightly, illuminating the four corners of the world. (De Wei Yu)

Yunmen, because a monk asked: 'What is great function?' Zen Master Yunmen said: 'Killing tens of millions of people is not called being short-tempered.'

Baizhang Le (Zen master's name) said at parting: 'Deceiving all the people in the world is not called being short-tempered.' Wozong Fu (person's name) said: 'Yunmen only has a killing sword, but no life-giving sword. Baizhang only has a life-giving sword, but no killing sword.' If someone asks Yishan (place name), 'What is great function?' just say 'My King's treasury.'

內無如是刀。且道與古人相去多少。

雲門因僧問古鏡未磨時如何。師正色厲聲數其往事。僧作瞋告辭。師曰且磨者一點著。僧禮拜。

河漢如銀風露橫。滿天肝膽向人傾。祇因座上無相識。蘆管臨風又一聲。(南庵依)

翠微深處暗香飄。紅吐山花朵朵嬌。一片白雲橫谷口。笑他歸鳥自迷巢。(寒松操)

雲門因僧問如何是圓相。師曰大燒餅。

烹金琢玉老鉗錘。指出當陽絕是非。分付天池摶漢客。免教影落大圓機。(宗直諫)

說處何如做處親。掀翻瓦礫是黃金。誰能解和陽春調。鐵笛吹開白雪吟。(雪岸睿)

雲門一日上堂說法畢。忽召眾曰。還有問話者么。若有出來。我祇要打草驚蛇。僧才出。師曰真是一場業地。卓拄杖便下座。

愚庵盂云。者老漢圖得一時俊快。不顧後人檢點。者片地從古至今何曾清凈得來。偶然一時驚草。卻被者僧靠倒。

雲門上堂。老儂不識元字腳。強出人前要說法。錯讀曾參作魯參。合堂大眾皆笑殺。笑笑笑。中有妙。若還悟得其中意。點破當頭者一竅。且道如何是者一竅。良久曰。動容揚古路。不墮悄然機。

錯讀曾參作魯參。雲門太煞放癡憨。當頭一竅輝今古。何必揚眉落二三。(牧庵密)

雲門因僧參

【現代漢語翻譯】 現代漢語譯本： 『內無如是刀』（內心沒有這樣的刀）。且說與古人相差多少？

雲門（Yunmen，禪師名）因有僧人問：『古鏡未磨時如何？』師正色厲聲，細數其往事。僧人作嗔狀告辭。師說：『且磨者一點著。』僧人禮拜。

『河漢如銀風露橫，滿天肝膽向人傾。只因座上無相識，蘆管臨風又一聲。』（南庵依）

『翠微深處暗香飄，紅吐山花朵朵嬌。一片白雲橫谷口，笑他歸鳥自迷巢。』（寒松操）

雲門（Yunmen，禪師名）因有僧人問：『如何是圓相？』師說：『大燒餅。』

『烹金琢玉老鉗錘，指出當陽絕是非。分付天池摶漢客，免教影落大圓機。』（宗直諫）

『說處何如做處親，掀翻瓦礫是黃金。誰能解和陽春調，鐵笛吹開白雪吟。』（雪岸睿）

雲門（Yunmen，禪師名）一日上堂說法完畢，忽然召集眾人說：『還有問話的人嗎？若有出來，我只要打草驚蛇。』僧人剛出來，師說：『真是一場業地。』拄著拄杖便下座。

愚庵盂說：『這老漢圖得一時俊快，不顧後人檢點。這片地從古至今何曾清凈得來？偶然一時驚草，卻被這僧靠倒。』

雲門（Yunmen，禪師名）上堂說：『老衲不識元字腳，強出人前要說法。錯讀曾參作魯參，合堂大眾皆笑殺。笑笑笑，中有妙。若還悟得其中意，點破當頭者一竅。』且說如何是這一竅？良久說：『動容揚古路，不墮悄然機。』

『錯讀曾參作魯參，雲門太煞放癡憨。當頭一竅輝今古，何必揚眉落二三。』（牧庵密）

雲門（Yunmen，禪師名）因有僧人蔘拜

【English Translation】 English version: 'There is no such knife within.' Tell me, how much difference is there between you and the ancients?

Yunmen (雲門, a Chan master) was asked by a monk, 'What is it like when the ancient mirror is not yet polished?' The master, with a stern face and sharp voice, recounted the monk's past deeds. The monk, feigning anger, took his leave. The master said, 'The point is in the polishing.' The monk bowed.

'The Milky Way is like silver, the wind and dew lie across it, a sky full of heart and soul leans towards people. Just because there is no acquaintance in the seat, the reed pipe plays another sound in the wind.' (Nan'an Yi)

'In the depths of the verdant mountains, a faint fragrance drifts, red mountain flowers bloom, each one lovely. A piece of white cloud lies across the valley entrance, laughing at the homing birds that lose their nests.' (Hansong Cao)

Yunmen (雲門, a Chan master) was asked by a monk, 'What is the complete circle?' The master said, 'A large sesame cake.'

'Smelting gold and carving jade, the old tongs and hammer, point out the absolute right and wrong in the present moment. Entrust it to the Han guest who kneads the Heavenly Pool, so as not to let the shadow fall on the great complete machine.' (Zongzhi Jian)

'How can speaking compare to doing? Turning over tiles and rubble reveals gold. Who can understand and harmonize with the Yangchun melody? The iron flute blows open the White Snow chant.' (Xue'an Rui)

One day, Yunmen (雲門, a Chan master) finished his Dharma talk in the hall. Suddenly, he summoned the assembly and said, 'Is there anyone who wants to ask questions? If so, come forward. I only want to startle the snake in the grass.' As soon as a monk came forward, the master said, 'Truly, it is a field of karma.' He struck the ground with his staff and descended from the seat.

Yu'an Yu said, 'This old man sought temporary cleverness, without considering the examination of later generations. Has this place ever been pure from ancient times until now? Accidentally startling the grass for a moment, he was instead leaned upon by this monk.'

Yunmen (雲門, a Chan master) ascended the hall and said, 'This old monk does not recognize the foot of the 'yuan' character (元, meaning origin), yet he insists on expounding the Dharma before people. He mistakenly reads Zeng Shen (曾參, a disciple of Confucius) as Lu Shen (魯參). The entire assembly laughs to death. Laugh, laugh, laugh, there is subtlety within. If you understand the meaning within, point out the one aperture right in front.' Then he asked, 'What is this one aperture?' After a long silence, he said, 'Moving the countenance, he promotes the ancient path, not falling into the silent mechanism.'

'Mistakenly reading Zeng Shen as Lu Shen, Yunmen is extremely foolish and silly. The one aperture right in front shines through the past and present, why bother raising eyebrows and dropping twos and threes?' (Mu'an Mi)

Yunmen (雲門, a Chan master) received a monk who came to pay respects

。乃問你行腳事作么生。僧畫一圓相。師劃破。僧敲桌三下。師卻畫一圓相。僧又敲桌三下。師又重畫三圓相。僧以手抹卻。師曰離此之外別道一句看。僧擬議。師便喝出。

東明際云。者僧將成九仞之山。不進一簣之土。　錦德寒云。我若作者僧。待道離此之外別道一句看。即拂袖便出。

共將糊餅賣街頭。與奪從容得自由。變局換旗功始立。輸他一著不封侯。(山茨際)

負笈歸來敘畫堂。言言喜不甚參商。及乎話到干情處。轉盻雲山成渺茫。(天鼓聲)

月窟飛花。霜空激電。奪胎換骨存機變。龍吟鐵樹髑髏干。虎嘯金飆天地轉。腦後既轟錐。當門仍按劍。我王庫內誰甄辨。拈來拋向大江東。萬派千山盡仰宗。(歸元會)

雲門因鴛湖謁問。目前無法。意在目前。其旨如何。師曰聞令師出關是否。曰。不是目前法。非耳目之所到。又作么生。師曰。請出。我要止靜。湖便出。

狹路相看一段奇。灼然賓主禮無虧。就中更有些訛處。不是苦心人不知。(介庵進)

鳳管鸞蕭隔彩霞。不知墻外是誰家。重門深鎖無尋處。徑有碧桃千樹花。(無依壅)

大鵬摶飆。蒼龍出海。動弦別調。旁觀色改。相𢹂相語自縱橫。明州有個憨布袋。(牧公謙)

日間猶未掩

柴門。客到堂中奉玉樽。休話楚山春色好。常留明月在前村。(全越祖)

雲門因僧問如何是學人自己。師曰你無自己。曰為什麼學人無自己。師曰你有自己則不從我覓。

拈來芒梗勝靈鋒。殺活乘時不放鬆。倒卓秦山歸去也。玉梅香度耶溪風。(位中符)

尋入桃源路轉賒。煙霞撲盡問仙槎。秦余不識家何處。洞口云封吐碧花。(證心修)

雲門上堂。忽雞鳴。乃曰。呀。金雞上座為汝轉第一義諦根本法輪了也。諸人在者里更討甚麼碗。

水檻沙平冷石臺。清風細雨雜香來。臨風三弄江城笛。魂斷湘裙掃落梅。(俍亭挺)

流水高山寓意深。子期去後少知音。而今說與瞻風客。不是尋常離別情。(思懶融)

雲門因中丞蘇云浦問。鴛鴦繡出從君看。不把金針度與人。如何是金針。師曰我在京師走一遭。不曾遇著一人。浦復問。師曰古佛過去久矣。

崇先奇云。雲門金針暗擲。孤負鴛鴦獨繡。中丞錦衣夜行。不思故國風光。　鳳山啟云。祥麟不踐生草。大鵬恥宿雞棲。嚙鏃之機。驚群之句。誰敢追風。但末梢頭太煞老婆。若是不肖。待復問。便與一棒。教者俗漢疑三十六年。

雲門因僧問如何是異類中行。師曰。輕打我。輕打我。曰我會也。師曰作么生會。

【現代漢語翻譯】 現代漢語譯本：

簡陋的柴門打開，迎接客人到堂中，用美酒款待。 不要再談論楚地的山水春色有多麼美好， 讓明月常照，留在這前面的村莊。 (全越祖)

雲門（Yunmen，禪宗大師名號）因有僧人問：『如何是學人自己？』 雲門回答說：『你沒有自己。』 僧人問：『為什麼學人沒有自己？』 雲門回答說：『如果你有自己，就不會向我尋求了。』

拈起一根芒草，勝過鋒利的寶劍， 殺或活，都抓住時機不放鬆。 倒立秦山，歸去吧， 玉梅的香氣飄過耶溪的風中。 (位中符)

尋找進入桃花源的路，越走越遠， 煙霞散盡，詢問仙人的木筏。 秦朝遺民不認識家在哪裡， 洞口雲霧繚繞，吐出碧綠的花朵。 (證心修)

雲門（Yunmen，禪宗大師名號）上堂說法，忽然雞鳴。 於是說：『呀！金雞上座已經為你們轉了第一義諦根本法輪了！ 你們這些人還在這裡尋找什麼？』

水邊的欄桿，沙灘平坦，冰冷的石臺。 清風細雨，夾雜著花香飄來。 迎著風，吹奏三遍江城的笛子， 令人魂斷，彷彿看到湘妃的裙子掃過飄落的梅花。 (俍亭挺)

流水高山，寄託著深刻的意境， 子期（Ziqi，俞伯牙的朋友）去世后，很少有人能理解。 如今說給瞻仰風範的客人聽， 這並非尋常的離別之情。 (思懶融)

雲門（Yunmen，禪宗大師名號）因為中丞蘇云浦（Su Yunpu，官名）問：『鴛鴦繡出來給你看，卻不把金針傳授給人，什麼是金針？』 雲門回答說：『我在京師走了一遭，不曾遇到一個人。』 蘇云浦又問。 雲門回答說：『古佛已經過去很久了。』

崇先奇云（Chongxian Qiyun，人名）說：雲門（Yunmen，禪宗大師名號）暗中投擲金針，辜負了鴛鴦獨自刺繡。 中丞（Zhongcheng，官名）錦衣夜行，不想念故國的風光。 鳳山啟云（Fengshan Qiyun，人名）說：祥麟不踩生草，大鵬不屑於棲息在雞窩。 嚙鏃的機鋒，驚人的語句，誰敢追趕？ 只是末梢處太過婆婆媽媽。 如果是不肖之人，等待他再次發問，就給他一棒，教這個俗漢疑惑三十六年。

雲門（Yunmen，禪宗大師名號）因有僧人問：『如何是異類中行？』 雲門回答說：『輕打我，輕打我。』 僧人說：『我明白了。』 雲門說：『你如何理解？』

【English Translation】 English version:

The simple chai gate opens, welcoming guests into the hall, offering jade-like wine. Stop talking about how beautiful the spring scenery of Chu mountains is, Let the bright moon always shine, remaining in the village ahead. (Quan Yuezu)

Yunmen (雲門, a famous Chan master) was asked by a monk: 'What is the student's own self?' Yunmen replied: 'You have no self.' The monk asked: 'Why does the student have no self?' Yunmen replied: 'If you had a self, you wouldn't seek it from me.'

Picking up a stalk of awn grass, it surpasses a sharp sword, Killing or giving life, seize the opportunity and don't let go. Invert Mount Qin and return, The fragrance of jade plum blossoms wafts in the wind of Ye Creek. (Wei Zhongfu)

Searching for the path into Peach Blossom Spring, it becomes more distant, The mist and clouds dissipate, asking about the raft of the immortals. The remnants of Qin do not know where home is, The cave entrance is shrouded in clouds, emitting emerald green flowers. (Zhengxin Xiu)

Yunmen (雲門, a famous Chan master) ascended the hall to preach, when suddenly a rooster crowed. Then he said: 'Ah! The golden rooster has already turned the fundamental Dharma wheel of the First Principle for you! What else are you people looking for here?'

The water railing, the sand is flat, the cold stone platform. A gentle breeze and drizzle, mixed with the fragrance of flowers. Facing the wind, playing the Jiangcheng flute three times, It breaks the soul, as if seeing the Xiang concubine's skirt sweeping across the falling plum blossoms. (Liangting Ting)

Flowing water and high mountains embody profound meaning, Since Ziqi (子期, Yu Boya's friend) passed away, few can understand. Now telling it to the guests who admire the demeanor, This is not an ordinary parting sentiment. (Silan Rong)

Yunmen (雲門, a famous Chan master) was asked by Vice Minister Su Yunpu (蘇雲浦, an official title): 'The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others, what is the golden needle?' Yunmen replied: 'I walked around the capital, and didn't encounter a single person.' Su Yunpu asked again. Yunmen replied: 'The ancient Buddha has passed away for a long time.'

Chongxian Qiyun (崇先奇雲, a person's name) said: Yunmen (雲門, a famous Chan master) secretly throws the golden needle, failing the mandarin ducks' solitary embroidery. Vice Minister (中丞, an official title) travels in brocade at night, not thinking of the scenery of the homeland. Fengshan Qiyun (鳳山啟雲, a person's name) said: The auspicious unicorn does not tread on living grass, the roc disdains to roost in a chicken coop. The mechanism of biting the arrowhead, the startling phrases, who dares to chase the wind? It's just that the end is too nagging. If it is an unworthy person, waiting for him to ask again, then give him a blow, teaching this vulgar man to doubt for thirty-six years.

Yunmen (雲門, a famous Chan master) was asked by a monk: 'What is acting among different kinds?' Yunmen replied: 'Lightly hit me, lightly hit me.' The monk said: 'I understand.' Yunmen said: 'How do you understand?'

僧遂驢鳴。

崇先奇云。者僧雖善步趨。猶欠返躑。檢點將來。也是邯鄲學唐步。　白巖符云。雲門師翁一生眼腦端正。氣宇清明。無端引者僧向瞎驢痡馬隊里作活計。不肖孫則不然。如何是異類中行。但云木作頭。泥水作頭。解作頭。石作頭。　雪岸睿云。向異類而作佛事。須是雲門始得。未免引人銜鐵負鞍無有了期。我則不然。如何是異類中行。清凈法身。圓滿報身。千百億化身。

轉步溪山眼倍明。落花深處草青青。生來頭角雙雙子。軌跡依然沒處尋。(宗遠源)

撥轉機輪古路頭。野田荒岸恣優遊。不知陌上蟬聲切。也解風前報早秋。(尊道啟)

釣盡若耶溪上月。吹殘玉笛洞中春。夜來不向深宮宿。一桌漁歌過孟津。(山容波)

雲門在云棲。因津送亡僧回棲。問眾曰。亡僧遷化向甚麼處去。師出衆曰謝和尚掛念。

愚庵盂云。雲門老漢雖善機宜。還須替者僧入涅槃堂始得。

目前機得逢源了。一處打墻兩處好。者邊躲得驟雨過。那邊便見清風曉。轉身歸唱三江曲。錚錚韻出青霄杳。(維新起)

霜天留飲故情歡。銀燭金爐夜不寒。若問吳江別來意。青山明月夢中看。(思懶融)

雲門上堂。前山頭鴉鳴。後山頭鵲噪。祇者是○○。沉思即不妙。

【現代漢語翻譯】 現代漢語譯本：僧人於是發出驢叫的聲音。

崇先奇云禪師說：『這個僧人雖然擅長行走，但還欠缺返回的能力。檢查他的將來，也是邯鄲學步。』白巖符禪師說：『雲門文偃（Yunmen Wenyan）師翁一生眼光端正，氣宇清明，無端地引導這個僧人向瞎驢痡馬的隊伍里做活計。』不肖子孫則不然，什麼是異類中行呢？只說木頭做的頭，泥水做的頭，能解說的頭，石頭做的頭。』雪岸睿禪師說：『向異類而作佛事，必須是雲門文偃才行，未免引導人們銜鐵負鞍沒有了期。』我則不然，什麼是異類中行呢？清凈法身（Qingjing Fashen），圓滿報身（Yuanman Baoshen），千百億化身（Qianbaiyi Huashen）。』

轉步溪山眼倍明，落花深處草青青。生來頭角雙雙子，軌跡依然沒處尋。（宗遠源）

撥轉機輪古路頭，野田荒岸恣優遊。不知陌上蟬聲切，也解風前報早秋。（尊道啟）

釣盡若耶溪上月，吹殘玉笛洞中春。夜來不向深宮宿，一桌漁歌過孟津。（山容波）

雲門文偃在云棲寺，因為要護送去世的僧人回云棲寺，問大眾說：『去世的僧人遷化到什麼地方去了？』雲門文偃自己從大眾中走出來說：『謝謝和尚掛念。』

愚庵盂禪師說：『雲門文偃老漢雖然擅長機鋒，還須要代替這個僧人進入涅槃堂才行。』

目前機得逢源了，一處打墻兩處好。這邊躲得驟雨過，那邊便見清風曉。轉身歸唱三江曲，錚錚韻出青霄杳。（維新起）

霜天留飲故情歡，銀燭金爐夜不寒。若問吳江別來意，青山明月夢中看。（思懶融）

雲門文偃上堂說法，前山頭有烏鴉鳴叫，後山頭有喜鵲喧鬧，『只是這個』，沉思就不妙了。

【English Translation】 English version: The monk then made a donkey's braying sound.

Chan Master Chongxian Qiyun said: 'Although this monk is good at walking, he still lacks the ability to return. Examining his future, it is also a case of imitating the walking style of Handan.' Chan Master Baiyan Fu said: 'Master Yunmen Wenyan (Yunmen Wenyan) had upright eyes and a clear spirit throughout his life, yet he groundlessly led this monk into the ranks of blind donkeys and lame horses to make a living.' The unworthy descendant is not like that. What is 'acting among different kinds'? Just say a head made of wood, a head made of mud and water, a head that can explain, a head made of stone.' Chan Master Xue'an Rui said: 'To perform Buddhist affairs among different kinds, it must be Yunmen Wenyan who can do it, inevitably leading people to bear iron bits and saddles without end.' I am not like that. What is 'acting among different kinds'? Pure Dharma Body (Qingjing Fashen), Perfect Reward Body (Yuanman Baoshen), Hundreds of Billions of Transformation Bodies (Qianbaiyi Huashen).'

'Turning steps through streams and mountains, the eyes are even brighter, in the deep places of fallen flowers, the grass is green. Born with horns and double offspring, the traces are still nowhere to be found.' (Zongyuan Yuan)

'Turning the wheel of the mechanism to the head of the ancient road, freely wandering in the wild fields and barren shores. Not knowing the cicada's chirping on the path is urgent, also understanding how to report the early autumn before the wind.' (Zundao Qi)

'Fishing up all the moon over Ruoye Creek, blowing away the spring in the Jade Flute Cave. Not staying in the deep palace at night, a table of fishermen's songs passes Mengjin.' (Shanrong Bo)

Yunmen Wenyan was at Yunqi Temple, because he was sending the deceased monk back to Yunqi Temple, he asked the assembly: 'Where has the deceased monk transmigrated to?' Yunmen Wenyan himself came out from the assembly and said: 'Thank you, monks, for your concern.'

Chan Master Yu'an Yu said: 'Although the old man Yunmen Wenyan is good at expedient means, he still needs to enter the Nirvana Hall on behalf of this monk.'

'The current opportunity is met with a source, building a wall in one place is good for two places. Hiding from the sudden rain here, one will see the clear wind dawning there. Turning around and singing the Three Rivers tune, the resounding rhyme rises into the distant blue sky.' (Weixin Qi)

'Staying for a drink on a frosty day, old feelings are joyful, silver candles and golden censers, the night is not cold. If you ask about the meaning of parting from Wujiang, green mountains and bright moon are seen in dreams.' (Silan Rong)

Yunmen Wenyan ascended the hall to preach, crows were cawing on the front mountain, and magpies were chattering on the back mountain, 'Just this is it', pondering is not good.

啞子吃黃連。有口不解道。

云巖祥雲。雲門老漢擬欲坐斷天下人舌頭。而不知也是李向赤邊咬。復頌。

玉龍岡上鳳凰飛。啄啐珊瑚月下歸。啼得一聲天亦動。重重海國夜傳衣。

雲門因僧問恁么來時如何。師曰戲論。曰不恁么來時如何。師曰戲論。曰恁么不恁么來時如何。師曰戲論。曰向上更有事也無。師曰戲論。

無腔笛弄彩雲橫。翻盡梅花調不更。假有知音能側耳。滿懷肝膽一時傾。(雪岸睿)

宗鑒法林卷七十 卍新續藏第 66 冊 No. 1297 宗鑒法林

宗鑒法林卷七十一

集云堂　編

大鑒下三十六世

信州博山無異元來禪師(壽昌經嗣)

因登廁睹上樹人大悟。見壽昌。昌曰近日如何。師曰有個活路祇是不許人知。曰因甚不許人知。師曰不知不知。

寒松操云。若論者條活路。非但他師資拈弄不出。直饒達磨到來也做手腳不及。

古宅門開趁曉行。風飄香帶錦衣輕。高情人話滄洲上。碧海云空柳絮橫。(全越祖)

逼歲不堪殘臘盡。梅花喜見綻枝頭。錦衣公子恣狂態。勒馬翩翩雪徑游。一歌一曲。故友是投。醉眠村酒樂悠悠。(南庵依)

玉帛朝回望帝鄉。烏孫歸去不稱王。天涯靜處無征

【現代漢語翻譯】 現代漢語譯本： 啞巴吃黃連，有苦說不出。 云巖祥雲（Yunyan Xiangyun）。雲門老漢（Yunmen）想要堵住天下人的嘴，卻不知道自己也在李向赤（Li Xiangchi）那邊被咬了一口。又作頌： 玉龍岡（Yulong Gang）上鳳凰飛，啄食珊瑚在月下回歸。啼叫一聲天地也震動，重重海國在夜裡傳遞衣物。 雲門（Yunmen）因為僧人問：『這樣來時如何？』師父說：『戲論。』（指不真實的言論）問：『不這樣來時如何？』師父說：『戲論。』問：『這樣不這樣來時如何？』師父說：『戲論。』問：『向上還有更高深的事嗎？』師父說：『戲論。』 無腔的笛子吹奏出彩雲橫亙，翻遍梅花曲調也不改變。假如有知音能夠側耳傾聽，滿懷的肝膽一時傾訴。（雪岸睿） 宗鑒法林卷七十 卍新續藏第 66 冊 No. 1297 宗鑒法林 宗鑒法林卷七十一 集云堂 編 大鑒（Dajian）下第三十六世 信州博山無異元來禪師（Xinzhou Boshan Wuyi Yuanlai Chanshi）（壽昌經嗣）， 因為登上廁所看到上樹的人而大悟。見到壽昌（Shouchang），壽昌（Shouchang）問：『近日如何？』師父說：『有個活路只是不許人知道。』問：『為什麼不許人知道？』師父說：『不知不知。』 寒松操云（Hansong Cao Yun）：如果說這條活路，不只是他的師父和弟子拿捏不出，即使達磨（Damo）到來也來不及動手腳。 古老的宅門打開趁著清晨趕路，風飄動香氣帶著輕盈的錦衣。高尚的人談論滄洲（Cangzhou）之上，碧海晴空柳絮飄飛。（全越祖） 年關將近難以忍受殘餘的臘月將盡，梅花喜人地綻放在枝頭。錦衣公子放縱狂態，勒住馬在雪徑上翩翩遊玩。一歌一曲，故友相投。醉臥在鄉間的酒中，快樂悠悠。（南庵依） 帶著玉帛朝拜歸來遙望帝鄉，烏孫（Wusun）歸去不再稱王。天涯海角安靜的地方沒有徵戰。

【English Translation】 English version: A mute person eating Coptis chinensis, unable to express the bitterness. Yunyan Xiangyun. Old Man Yunmen intended to sever the tongues of all people under heaven, yet he doesn't realize he too is being bitten on Li Xiangchi's side. He further composed a verse: A phoenix flies over Yulong Gang, pecking at coral and returning under the moonlight. Its cry shakes the heavens, and in the deep sea kingdoms, clothes are passed around at night. Yunmen asked a monk, 'What about when coming like that?' The master said, 'Nonsense.' He asked, 'What about when not coming like that?' The master said, 'Nonsense.' He asked, 'What about when coming and not coming like that?' The master said, 'Nonsense.' He asked, 'Is there anything further beyond this?' The master said, 'Nonsense.' A flute without holes plays colorful clouds horizontally, turning over all the plum blossom tunes without changing. If there were a discerning listener who could lend an ear, a heart full of courage would be poured out at once. (Xue'an Rui) Zongjian Falin, Scroll 70 卍 New Continued Canon, Volume 66, No. 1297, Zongjian Falin Zongjian Falin, Scroll 71 Compiled by Jiyun Hall 36th Generation after Dajian Chan Master Wuyi Yuanlai of Boshan in Xinzhou (Successor of Shouchang Jing) He had a great enlightenment when he saw a man climbing a tree while in the toilet. He saw Shouchang. Shouchang asked, 'How have you been recently?' The master said, 'There is a way to live, but it is not allowed for people to know.' He asked, 'Why is it not allowed for people to know?' The master said, 'I don't know, I don't know.' Hansong Cao Yun said: If we talk about this way to live, not only can his master and disciples not grasp it, but even if Bodhidharma arrived, he would not be able to do anything about it. The ancient house door opens, taking advantage of the early morning to travel. The wind carries fragrance, bringing light brocade clothes. A noble person talks about Cangzhou, with the blue sea and clear sky, willow catkins flying horizontally. (Quan Yuezu) As the year draws to a close, it is unbearable for the remaining twelfth month to end. Plum blossoms are joyfully seen blooming on the branches. A brocade-clad young master indulges in wild behavior, reining in his horse and gracefully wandering on the snowy path. With a song and a tune, old friends are drawn together. Drunkenly sleeping in the village wine, enjoying leisurely happiness. (Nan'an Yi) Returning from court with jade and silk, gazing towards the emperor's homeland. Wusun returns and no longer claims kingship. In the quiet places at the ends of the earth, there is no war.

戰。兵氣銷為日月光。(黑歷智)

獨步空階曙色微。風高卉木露全機。轉身不蹋來時路。贏得清風滿袖歸。(寒松操)

山月縞中庭。幽人醉初醒。不是怯春寒。愁蹋梅花影。(誕登清)

博山因壽昌以玄則禪師答僧問龍吟霧起虎嘯風生話命頌。師衝口頌曰。殺活爭雄各有奇。饃糊肉眼何能知。吐光不遂時流意依。舊春風逐馬蹄。

棲霞成云。掀翻海岳須還㧞地之才。驅走雷霆要有滔天之作。博山此頌㧞地之才有矣。滔天之作具矣。要五百年名世。鳳舞岐山。十萬里傳心。龍吟枯木。又須別有話會處始得。

轉天關還他作者。掀地軸須是其人。恁么龍爭蛟鬥。那知鱉苦魚辛。廓情塵。鍛凡煉聖。掃玄路。雷卷雷轟。咦。會見皇風成一片。山青水綠舊乾坤。(慈雲文)

龜毛拂上。兔角杖頭。麵皮撥轉。自在風流。(興善康)

博山因僧問如何是道。師曰紅綃。曰紅綃莫是道么。曰不是道。曰既不是道因甚麼答以紅綃。師曰因你問道答你紅綃。

回雁高飛太液池。新花低發上林枝。年光到處皆堪賞。春色人間總不知。(南庵依)

江南春動雪初消。澹盪風光夜色饒。遊子貪觀天上月。那知春色在梅梢。(寒松操)

一度諮詢一度親。樓臺煙雨釀春溫。

【現代漢語翻譯】 現代漢語譯本： 戰爭的兵器之氣消散，化為日月的光輝。（黑歷智） 獨自走在空曠的臺階上，黎明的曙光微微顯現。風高氣爽，花草樹木顯露出生命的全部機能。轉身不再踏上來的路，贏得滿袖的清風而歸。（寒松操） 山間的月光潔白如霜，照在中庭。隱士醉酒後剛剛醒來。不是害怕春天的寒冷，而是憂愁踩到梅花的影子。（誕登清） 博山因為壽昌以玄則禪師回答僧人提問『龍吟霧起，虎嘯風生』的話而作命頌。禪師脫口而出頌曰：殺與活的爭鬥各有奇妙之處，模糊的肉眼怎麼能夠知曉？吐露的光芒不遂順應世俗的意願，依舊是舊時的春風追逐著馬蹄。 棲霞成云。要掀翻大海山嶽，必須要有拔地而起的人才。要驅趕雷霆，必須要有滔天的作為。博山的這首頌，有拔地而起的人才，也有滔天的作為。想要五百年名揚天下，如同鳳凰在岐山起舞；想要十萬里傳遞心法，如同龍在枯木中吟叫，又必須要有另外一番話語才能領會。 轉動天關，還要依靠創作者；掀動地軸，必須是那樣的人。如此龍爭虎鬥，哪裡知道鱉的痛苦和魚的辛酸？廓清情慾的塵埃，鍛鍊凡人，修煉聖人；掃除玄妙的道路，雷霆萬鈞。咦！將會看到皇家的風範形成一片祥和，山青水綠，恢復舊時的乾坤。（慈雲文） 用龜毛做拂塵，用兔角做枴杖。麵皮一撥轉，自在又風流。（興善康） 博山因為僧人問什麼是道，禪師說：『紅綃』。僧人問：『紅綃莫非就是道嗎？』禪師說：『不是道。』僧人問：『既然不是道，為什麼用紅綃來回答？』禪師說：『因為你問什麼是道，所以我用紅綃來回答你。』 回雁高高飛過太液池（Taiye Pond），新花低低地開在上林苑（Shanglin Garden）的樹枝上。美好的時光到處都值得欣賞，人間的春色卻總是不被人知曉。（南庵依） 江南的春天開始萌動，雪也開始消融，清淡的風光，夜晚的景色也顯得富饒。遊子貪戀地觀賞天上的月亮，哪裡知道春色就在梅花的枝頭？（寒松操） 一次諮詢，一次親近。樓臺煙雨，醞釀著春天的溫暖。

【English Translation】 English version: The spirit of war's weapons dissipates, transforming into the light of the sun and moon. (Hei Lizhi) Walking alone on the empty steps, the dawn's light faintly appears. The wind is high, and the flowers and trees reveal the full mechanism of life. Turning around and not treading the path back, winning sleeves full of refreshing breeze to return. (Han Songcao) The mountain moon is as white as frost, shining in the courtyard. The recluse is newly awakened from drunkenness. It's not fear of the spring cold, but sorrow of stepping on the shadows of plum blossoms. (Dan Dengqing) Boshan composed a life ode because Shouchang used Chan Master Xuanze's answer to a monk's question, 'Dragon's roar brings forth mist, tiger's roar brings forth wind.' The Chan master blurted out the ode: Killing and living struggles each have their wonders, how can blurred mortal eyes know? The light revealed does not conform to worldly desires, still the old spring breeze chases after the horse's hooves. Qixia becomes clouds. To overturn the seas and mountains, there must be talent that rises from the ground. To drive away thunder, there must be earth-shattering actions. This ode by Boshan has talent that rises from the ground, and also has earth-shattering actions. To be famous for five hundred years, like a phoenix dancing on Mount Qi; to transmit the mind-dharma for ten thousand miles, like a dragon roaring in a withered tree, there must be another way of speaking to understand. Turning the heavenly gate still relies on the creator; overturning the earth's axis must be that person. In such a dragon and tiger fight, who knows the bitterness of the turtle and the hardship of the fish? Clear away the dust of emotions, temper mortals, and cultivate saints; sweep away the mysterious path, thunder rolls and booms. Alas! It will be seen that the imperial style forms a piece of auspiciousness, the mountains are green and the waters are clear, restoring the old universe. (Ciyun Wen) Using turtle hair as a whisk, using rabbit horns as a cane. Turning the face around, free and unrestrained. (Xingshan Kang) Boshan, because a monk asked what is the Dao, the Chan master said: 'Red silk.' The monk asked: 'Is red silk the Dao?' The Chan master said: 'It is not the Dao.' The monk asked: 'Since it is not the Dao, why answer with red silk?' The Chan master said: 'Because you asked what is the Dao, so I answer you with red silk.' Returning geese fly high over Taiye Pond, new flowers bloom low on the branches of Shanglin Garden. Good times are worth appreciating everywhere, but the spring scenery of the human world is always unknown. (Nan'an Yi) The spring in Jiangnan begins to stir, and the snow begins to melt, the light scenery, the night scene also appears rich. The traveler greedily admires the moon in the sky, how does he know that the spring scenery is on the tips of the plum blossoms? (Han Songcao) One consultation, one closeness. The misty rain of the buildings, brewing the warmth of spring.

無端掩映池塘里。梳羽鴛鴦入畫屏。(靈焰燭)

建陽東苑晦臺元鏡禪師(壽昌經嗣)

因有省。以偈呈壽昌曰。識破不值半文錢。可憐摸索幾多年。宗流盡是欺心漢。說甚祖師別有禪。昌曰你且道那裡是趙州勘婆子處。師厲聲曰和尚莫作怪。昌為大笑曰。參禪要到者一著。始不受人牢籠。師禮拜。

棲霞成云。東苑被壽昌冷地一錐。若無後語。禍事禍事。

自掘深坑自活埋。偷生無計怨誰來。翻身拾得泥糰子。錯認驪珠作寶懷。(慈雲文)

烏藤七尺趁閑行。打雨敲風過一生。轉過溪橋逢舊友。忽然蹋斷草鞋筋。

東苑見僧來便曰。者漢子失了魂。來者里作甚麼。僧擬對。即以棒逐去。

鰲頭一醉曹山酒。家業渾然不知有。憑將此個奪魂丹。電雷卻教顛倒走。休亂走。道道。(梅逢忍)

赤骨聿雙窮相手。精光邋遢一藤根。全身坐斷鬼門路。要與閻浮人返魂。(海慧惺)

福州鼓山永覺元賢禪師(壽昌經嗣)

師讀法華經。至我爾時為現清凈光明身。遂問昌曰。如何是清凈光明身。昌挺身而立。師曰祇此更別有。昌起行。師當下豁然。如釋重負。隨入方丈通所得。昌遽棒之三。曰向後不得草草。仍示偈曰。直饒跨上金毛背。也教棒下自翻身。師疑之

【現代漢語翻譯】 現代漢語譯本： 無端地掩映在池塘里，梳理羽毛的鴛鴦出現在畫屏上。（靈焰燭）

建陽東苑晦臺元鏡禪師（壽昌經嗣）

因為有所領悟，用偈語呈給壽昌說：『識破了（真理）也不值半文錢，可憐我摸索了幾十年。宗門流派儘是欺騙之徒，說什麼祖師另有禪法。』壽昌說：『你且說說看，哪裡是趙州勘婆子（趙州禪師考驗老婦）的地方？』禪師厲聲說：『和尚不要作怪！』壽昌大笑說：『參禪要到這一步，才不會被人束縛。』禪師禮拜。

棲霞成云評論說：東苑被壽昌冷不防地一錐打醒。如果沒有後來的話語，那可就糟了，糟了。

自己挖掘深坑自己活埋，偷生無計怨誰來？翻身拾得泥糰子，錯認驪珠作寶懷。（慈雲文）

拄著七尺長的烏藤杖趁著閑暇行走，任憑風吹雨打過一生。轉過溪橋遇到老朋友，忽然踩斷了草鞋的鞋筋。

東苑禪師見到僧人來就說：『這漢子失了魂，來這裡做什麼？』僧人剛要回答，就被他用棒子趕走了。

鰲頭一醉曹山酒，家業渾然不知有。憑將此個奪魂丹，電雷卻教顛倒走。休亂走，道道。（梅逢忍）

赤裸的骨頭和窮困的相貌，邋遢的精光和一根藤杖。全身坐斷鬼門關的路，要與閻浮提（Saha，指我們所居住的這個世界）的人返魂。（海慧惺）

福州鼓山永覺元賢禪師（壽昌經嗣）

禪師讀《法華經》，讀到『我爾時為現清凈光明身』，於是問壽昌說：『如何是清凈光明身？』壽昌挺身站立。禪師說：『只有這個，還是另有別的？』壽昌起身行走。禪師當下豁然開悟，如釋重負，隨即進入方丈室稟告所得。壽昌立刻用棒子打了他三下，說：『以後不得草率！』並作偈語說：『直饒跨上金毛背，也教棒下自翻身。』禪師對此感到疑惑。

【English Translation】 English version: Aimlessly reflected in the pond, mandarin ducks preening their feathers appear on the painted screen. (Lingyan Zhu)

Chan Master Yuanjing of Huitai, Dongyuan, Jianyang (Successor of Shouchang Jing)

Having had an awakening, he presented a verse to Shouchang, saying: 'Recognizing it is not worth half a cent; pitifully, I've groped for it for many years. The sects are all deceitful fellows; what are they talking about, that the Patriarchs have a separate Chan?' Shouchang said, 'Then tell me, where is Zhao Zhou's (Zhaozhou, a famous Chan master) place for examining the old woman?' The Master sternly said, 'Monk, don't act strangely!' Shouchang laughed loudly and said, 'To practice Chan, one must reach this point to avoid being controlled by others.' The Master bowed.

Cheng Yun of Qixia commented: Dongyuan was awakened by Shouchang's unexpected blow. If there were no later words, it would be a disaster, a disaster.

Digging a deep pit to bury oneself alive, with no way to survive, who is there to blame? Turning around and picking up a mud ball, mistakenly taking a pebble for a precious pearl. (Ciyun Wen)

Leaning on a seven-foot wutong (Chinese parasol tree) staff, he strolls leisurely, enduring wind and rain throughout his life. Turning past the stream bridge, he meets an old friend, and suddenly snaps the straw sandal strap.

Chan Master Dongyuan, upon seeing a monk arrive, would say: 'This fellow has lost his soul; what is he doing here?' As the monk was about to answer, he would chase him away with a stick.

Drunk on Caoshan's (Caoshan, a Chan master) wine at the head of the Ao (mythical turtle), he is completely unaware of his family's affairs. Relying on this soul-snatching elixir, he makes thunder and lightning run upside down. Don't run around! Speak, speak! (Mei Fengren)

Bare bones and a poor appearance, unkempt brilliance and a single staff. Sitting firmly, blocking the road to the gate of hell, he wants to revive the souls of the people of Jambudvipa (Saha, the world we live in). (Haihui Xing)

Chan Master Yuanxian of Yongjue, Gushan, Fuzhou (Successor of Shouchang Jing)

The Master was reading the Lotus Sutra and came to the line, 'At that time, I manifested a pure and radiant body.' Thereupon, he asked Shouchang, 'What is a pure and radiant body?' Shouchang stood up straight. The Master said, 'Is it just this, or is there something else?' Shouchang got up and walked away. The Master immediately had a sudden awakening, as if relieved of a heavy burden, and immediately entered the abbot's room to report his understanding. Shouchang immediately struck him three times with a stick, saying, 'In the future, do not be careless!' He then presented a verse, saying: 'Even if you ride on the back of a golden-haired lion, I will still make you turn over under the stick.' The Master was doubtful about this.

因甚。更要棒下翻身。越四載因過延津聞僧誦經曰。一時謦欬俱共彈指。是二音聲遍至十方諸佛世界。由是徹見壽昌用處。

自從拾得摩尼寶。一到延津徹底傾。赤骨貧來無一物。依然眉下露雙睛。(覺海文)

四月新荷香滿池。薰風拂拂透羅帷。黑甜驚起心何快。說向時人幾得知。(葉舟順)

懸巖碧落眼生花。吞吐三千曉嶂霞。個里分明原底事。從他門外駕三車。(真懶定)

一步行來一步高。誰知棒下不相饒。臥龍得水興波浪。舶主輕舠過海潮。(即成見)

是二音聲閉口談。清光搖落海門寬。一時彈指全機露。棒下翻身毛骨寒。(子愚喆)

大鑒下三十七世

苕溪指南明徹禪師(雲門澄嗣)

一日同麥浪懷侍雲門次。門曰。老僧四大不調和。汝能療否。師曰蒼天蒼天。浪曰譫語作么。門曰不如者個不識字底。

誕登清云。瞑眩之藥難瘳不治之疾。雲門結胸之癥漫以參苓是投。無怪雲門自用硝黃。

青天白日鼓風雷。云鎖蒼山霧鎖巖。俊鳥𠴨𠴨啼不徹。分明有眼不曾開。

老子一身三雜病。兒童競進三陳湯。料當祇得三年活。淚盡難辭哭彼蒼。

夜明符執在機先。深入洪波浪潑天。縱使鯨鯢能變化。一鉤搭上釣魚船。

明因

【現代漢語翻譯】 現代漢語譯本： 因甚？更要棒下翻身。越四載，因過延津，聞僧誦經曰：『一時謦欬（qǐng kài，咳嗽聲）俱共彈指，是二音聲遍至十方諸佛世界。』由是徹見壽昌（禪師名）用處。

『自從拾得摩尼寶（mó ní bǎo，如意寶珠，比喻佛性）。一到延津徹底傾。赤骨貧來無一物，依然眉下露雙睛。』(覺海文)

『四月新荷香滿池，薰風拂拂透羅帷。黑甜驚起心何快，說向時人幾得知。』(葉舟順)

『懸巖碧落眼生花，吞吐三千曉嶂霞。個里分明原底事，從他門外駕三車。』(真懶定)

『一步行來一步高，誰知棒下不相饒。臥龍得水興波浪，舶主輕舠過海潮。』(即成見)

『是二音聲閉口談，清光搖落海門寬。一時彈指全機露，棒下翻身毛骨寒。』(子愚喆)

大鑒（六祖慧能）下三十七世

苕溪指南明徹禪師(雲門澄嗣)

一日同麥浪懷侍雲門（禪師名）次。門曰：『老僧四大（地、水、火、風，構成身體的四種元素）不調和，汝能療否？』師曰：『蒼天蒼天。』浪曰：『譫語作么？』門曰：『不如者個不識字底。』

誕登清云，瞑眩（míng xuàn，頭昏眼花）之藥難瘳（chōu，痊癒）不治之疾。雲門結胸之癥漫以參苓（人蔘和茯苓，中藥材）是投。無怪雲門自用硝黃（瀉藥）。

****鼓風雷，云鎖蒼山霧鎖巖。俊鳥𠴨𠴨（zhuó zhuó，鳥飛動的樣子）啼不徹，分明有眼不曾開。

老子一身三雜病，兒童競進三陳湯（用三年以上的陳皮製成的藥）。料當祇得三年活，淚盡難辭哭彼蒼。

夜明符執在機先，深入洪波浪潑天。縱使鯨鯢（jīng ní，鯨魚）能變化，一鉤搭上釣魚船。

明因

【English Translation】 English version: Why? It is even more necessary to turn over under the stick. After more than four years, passing through Yan Jin (place name), I heard a monk reciting a sutra, saying: 'A single cough and a snap of the fingers together, these two sounds pervade the ten directions of all Buddha worlds.' From this, I thoroughly saw Shouchang's (a Chan master's name) use.

'Since picking up the Mani jewel (a wish-fulfilling jewel, a metaphor for Buddha-nature), once arriving at Yan Jin, it is completely overturned. With bare bones, I am poor and have nothing, yet still, beneath my eyebrows, my two eyes are revealed.' (Juehai Wen)

'In the fourth month, the fragrance of new lotus fills the pond, a gentle breeze softly penetrates the silk curtains. Startled awake from a sweet dream, how happy my heart is, but how few people in the world know this!' (Ye Zhou Shun)

'Hanging cliffs and blue skies make my eyes bloom, swallowing and spitting out three thousand morning peaks of mist. The original matter within is clear, let him drive three carts outside the door.' (Zhenlan Ding)

'With each step, one comes higher, who knows that the stick does not forgive. A sleeping dragon gains water and stirs up waves, a shipowner lightly crosses the ocean in a small boat.' (Jicheng Jian)

'These two sounds are spoken with a closed mouth, the clear light scatters and falls, the sea gate is wide. In a single snap of the fingers, the entire mechanism is revealed, turning over under the stick, the hair stands on end.' (Zi Yu Zhe)

Thirty-seventh generation after Dajian (the Sixth Patriarch Huineng)

Chan Master Zhinan Mingche of Tiaoxi (Successor of Yunmen Cheng)

One day, while accompanying Yunmen (a Chan master's name) with Mai Lang Huai, Yunmen said: 'This old monk's four elements (earth, water, fire, and wind, the four elements that make up the body) are not in harmony, can you cure me?' The master said: 'Heaven, heaven.' Lang said: 'What are you talking nonsense about?' Yunmen said: 'It is not as good as this illiterate one.'

Born to ascend to clear clouds, the medicine of dizziness is difficult to cure incurable diseases. Yunmen's chest congestion is treated with ginseng and poria (Chinese medicinal materials). No wonder Yunmen uses Glauber's salt and rhubarb (laxatives) himself.

**** Drums up wind and thunder, clouds lock the green mountains, mist locks the rocks. The handsome bird chirps incessantly, clearly having eyes but never opening them.

The old man has three kinds of miscellaneous diseases, children compete to offer three aged tangerine peel soups (medicine made with tangerine peel aged for more than three years). It is expected that he will only live for three years, tears are exhausted and it is difficult to refuse to cry to the blue sky.

The night-shining talisman is held before the opportunity, deeply entering the vast waves, splashing the sky. Even if whales can transform, a hook is attached to the fishing boat.

Ming Yin

寺麥浪明懷禪師(雲門澄嗣)

示眾。洛陽牛犢食禾頭。荊益田疇減半收。舜若多神枵腹死。江河淮濟淚長流。

誕登清云。明因借別家墳墓。哭自己心事。瞞不干涉者即得。倘遇彼之親眷。未免令人絕倒。

一段真風畫不成。明吹暗度送君行。泥牛吼破澄潭月。石馬加鞭不程序。(天寧鴻)

佛日石雨明方禪師(雲門澄嗣)

住雲門時因黃端伯訪。問明頭來時如何。師曰耶溪不許扁舟宿。曰暗頭來時如何。師曰此去錢塘尚隔津。

青門林雲。橫抽寶劍不犯鋒铓。須讓作家居士。發揮偏正。宏闡先宗。還他沒量師翁。諸仁還識二老落處么。若也識得。正如楊修見幼婦。自然一覽便知妙。設若未委。更聽一頌。

一語投機話更長。白蘋紅蓼滿瀟湘。月船夜半乘風去。不犯東西用意良。

佛日因僧問如何是主中主。師曰江南不曾帶得來。曰為甚不曾帶來。師曰也虧你。

萬花叢里沽村酒。九曲河邊泊釣船。醉把絲綸隨手擲。蓑衣斜掛夕陽天。

佛日初閱楞嚴。至如汝文殊更有文殊處。身心世界打成一片。后因病。值雲門上堂曰放下。著師通身慶快。呈偈有會得竿頭舒捲意。放生原是釣來魚。門痛加呵斥。后聞僧舉大慧剝荔枝話。遽然軒渠一笑。

萬

仞峰頭擲釣竿。荔枝吞吐逼人寒。煙蓑箸笠斜陽外。狼藉珊瑚碧玉盤。(好木材)

蘆灣深處月三更。紅蓼花開江水清。叵耐若耶溪上客。箕裘續得振家聲。(谷云清)

月映澄潭徹底清。金鱗夜靜向光行。忽然一躍翻身轉。便是桃花浪里鯨。(雨樵愚)

因風凝寒。冰結不瀾。玉龍遊泳在深潭。迅雷擊發蒼溟窟。大放鯤鯨吸海乾。(雪筠赤)

一聞放下便抽身。罷釣歸來別有春。舒捲竿頭無限意。海天空湛月華新。(輻虛轂)

佛日因僧問如何始得不染污去。師曰巡人犯夜。

岸眉乳云。白刃橫施鋒铓不露。須是師翁始得。芝山又且不然。有問如何始得不染污去。但道新荷擎雨蓋。風動遠香生。

佛日問白巖甚處來。曰贛州。師曰崆峒和尚即今在甚麼處。巖近前問訊曰恭惟和尚起居萬福。師曰錯了也。曰情知和尚慣壓良為賤。師曰錯錯。

相逢圯上敘情余。納履分明要抑渠。逗到末梢無可奈。慇勤只得授仙書。(獨芳櫟)

佛日再住天華。因僧問。石傘已收。天華再布。盡力舉不起底句。乞師指示。師曰班門弄斧。曰。西河震㖃未為奇。北斗藏身猶是鈍。師曰賣油娘子水搽頭。曰。恁么則知恩有地。酬價無涯去也。師曰大眾看取者僧。

惟一楫云。

【現代漢語翻譯】 現代漢語譯本：

在陡峭的山峰頂端拋下釣竿，鮮紅的荔枝讓人感到寒意逼人。漁翁穿著蓑衣，頭戴斗笠，在夕陽的餘暉下垂釣，身旁散落著像珊瑚和碧玉盤一樣美麗的景物。（好木材）

在蘆葦灣的深處，已是月亮高掛的三更時分。紅蓼花盛開，江水清澈見底。真讓人惋惜若耶溪上的垂釣者，他的子孫能夠繼承他的事業，光耀門楣。（谷云清）

月光映照著清澈的深潭，潭水清澈見底。金色的魚兒在寂靜的夜晚朝著光亮遊動。忽然，一條魚躍出水面，翻身而起，就像桃花浪中的鯨魚一樣。（雨樵愚）

因為風的緣故，寒氣凝結，水面結冰，不再流動。一條玉龍在深潭中游動。突然，一道迅猛的雷電擊穿了蒼茫的洞穴，巨大的鯤鵬和鯨魚出現，吸乾了海水。（雪筠赤）

一聽到指示就立刻放下一切，抽身離開。停止垂釣歸來，感受到與以往不同的春意。舒展和收起釣竿，其中蘊含著無限的意味，海闊天空，月光清新。（輻虛轂）

佛日禪師因為有僧人問：『如何才能不被污染？』禪師回答說：『巡邏的人違反了宵禁。』

岸眉禪師像乳云一樣潔白，他的劍鋒橫掃，卻不露鋒芒。必須是師翁才能做到這樣。但芝山禪師卻不這樣認為。如果有人問：『如何才能不被污染？』就回答說：『新荷托著雨滴，像一把傘蓋，風吹動，帶來遠處的清香。』

佛日禪師問白巖禪師從哪裡來。白巖禪師回答說：『贛州。』佛日禪師問：『崆峒和尚現在在哪裡？』白巖禪師走上前去問訊說：『恭祝和尚起居萬福。』佛日禪師說：『錯了。』白巖禪師說：『我知道和尚您總是喜歡以強凌弱。』佛日禪師說：『錯了，錯了。』

在圯橋上相遇，傾訴衷腸。劉邦恭敬地為張良穿鞋，分明是要壓制他。但到了最後，實在沒有辦法，只好慇勤地把仙書授予他。（獨芳櫟）

佛日禪師再次住持天華寺。有僧人問：『石傘已經收起，天華寺再次興盛。請禪師指示，如何才能舉起那最費力的句子？』禪師回答說：『班門弄斧。』僧人說：『西河的震動還不算稀奇，北斗星隱藏起來也還是遲鈍。』禪師說：『賣油的娘子用水擦頭。』僧人說：『既然這樣，那麼就知道報恩的地方，償還恩情沒有止境了。』禪師說：『大家看看這個僧人。』

惟一禪師說。 English version:

Casting a fishing rod from the summit of a steep peak. The lychees, red and succulent, exude a chilling air. An old fisherman, clad in a straw cape and bamboo hat, fishes in the setting sun, amidst a landscape scattered like coral and jade platters. (Good Timber)

Deep within the reed bay, it's the third watch of the night, with the moon high above. The red smartweed blooms, and the river water is crystal clear. It's a pity that the fisherman on the Ruoye Creek has descendants who can carry on his legacy and bring honor to the family. (Gu Yunqing)

The moon reflects in the clear, deep pool, the water utterly transparent. Golden fish swim towards the light in the still night. Suddenly, one leaps, turning over in the air, like a whale in the peach blossom waves. (Yu Qiao Yu)

Due to the wind, the cold air condenses, and the water freezes, ceasing to flow. A jade dragon swims in the deep pool. Suddenly, a swift thunderbolt strikes through the vast cavern, and the great Kun and whales appear, draining the sea dry. (Xue Jun Chi)

Upon hearing the instruction, he immediately lets go and withdraws. Returning from fishing, he feels a different kind of spring. Unfurling and retracting the fishing rod, there's boundless meaning within, the sea and sky vast, the moonlight fresh. (Fu Xu Gu)

Zen Master Foritsu (Buddha Sun) was asked by a monk: 'How can one avoid being defiled?' The master replied: 'The patrolman violates the curfew.'

Zen Master Ganmei's (Shore Eyebrow) eyebrows are as white as milky clouds, his sword sweeps across, yet its edge remains hidden. Only a master like him can achieve this. But Zen Master Zhishan doesn't think so. If someone asks: 'How can one avoid being defiled?' Just answer: 'The new lotus holds raindrops like an umbrella, the wind stirs, bringing distant fragrance.'

Zen Master Foritsu asked Zen Master Byakugan (White Cliff) where he came from. Zen Master Byakugan replied: 'Ganzhou.' Zen Master Foritsu asked: 'Where is Abbot Kodo (Empty Valley) now?' Zen Master Byakugan stepped forward and inquired: 'I respectfully wish the Abbot well.' Zen Master Foritsu said: 'Wrong.' Zen Master Byakugan said: 'I know you always like to bully the weak.' Zen Master Foritsu said: 'Wrong, wrong.'

Meeting on the Yi Bridge, they poured out their hearts. Liu Bang respectfully put on Zhang Liang's shoes, clearly trying to suppress him. But in the end, there was no other way, so he had to diligently bestow the sacred book upon him. (Du Fang Li)

Zen Master Foritsu resided at Tenka Temple (Heavenly Flower) again. A monk asked: 'The stone umbrella has been put away, and Tenka Temple is flourishing again. Please instruct us on how to lift the most difficult sentence.' The master replied: 'Showing off one's skill before Lu Ban (the master carpenter).' The monk said: 'The earthquake in Xihe is not unusual, and the hiding of the Big Dipper is still dull.' The master said: 'The oil-selling woman uses water to wash her hair.' The monk said: 'In that case, I know where to repay the kindness, and there is no end to repaying the favor.' The master said: 'Everyone, look at this monk.'

Zen Master Yuichi (Only One) said.

【English Translation】 Casting a fishing rod from the summit of a steep peak. The lychees, red and succulent, exude a chilling air. An old fisherman, clad in a straw cape and bamboo hat, fishes in the setting sun, amidst a landscape scattered like coral and jade platters. (Good Timber) Deep within the reed bay, it's the third watch of the night, with the moon high above. The red smartweed blooms, and the river water is crystal clear. It's a pity that the fisherman on the Ruoye Creek has descendants who can carry on his legacy and bring honor to the family. (Gu Yunqing) The moon reflects in the clear, deep pool, the water utterly transparent. Golden fish swim towards the light in the still night. Suddenly, one leaps, turning over in the air, like a whale in the peach blossom waves. (Yu Qiao Yu) Due to the wind, the cold air condenses, and the water freezes, ceasing to flow. A jade dragon swims in the deep pool. Suddenly, a swift thunderbolt strikes through the vast cavern, and the great Kun and whales appear, draining the sea dry. (Xue Jun Chi) Upon hearing the instruction, he immediately lets go and withdraws. Returning from fishing, he feels a different kind of spring. Unfurling and retracting the fishing rod, there's boundless meaning within, the sea and sky vast, the moonlight fresh. (Fu Xu Gu) Zen Master Foritsu (Buddha Sun) was asked by a monk: 'How can one avoid being defiled?' The master replied: 'The patrolman violates the curfew.' Zen Master Ganmei's (Shore Eyebrow) eyebrows are as white as milky clouds, his sword sweeps across, yet its edge remains hidden. Only a master like him can achieve this. But Zen Master Zhishan doesn't think so. If someone asks: 'How can one avoid being defiled?' Just answer: 'The new lotus holds raindrops like an umbrella, the wind stirs, bringing distant fragrance.' Zen Master Foritsu asked Zen Master Byakugan (White Cliff) where he came from. Zen Master Byakugan replied: 'Ganzhou.' Zen Master Foritsu asked: 'Where is Abbot Kodo (Empty Valley) now?' Zen Master Byakugan stepped forward and inquired: 'I respectfully wish the Abbot well.' Zen Master Foritsu said: 'Wrong.' Zen Master Byakugan said: 'I know you always like to bully the weak.' Zen Master Foritsu said: 'Wrong, wrong.' Meeting on the Yi Bridge, they poured out their hearts. Liu Bang respectfully put on Zhang Liang's shoes, clearly trying to suppress him. But in the end, there was no other way, so he had to diligently bestow the sacred book upon him. (Du Fang Li) Zen Master Foritsu resided at Tenka Temple (Heavenly Flower) again. A monk asked: 'The stone umbrella has been put away, and Tenka Temple is flourishing again. Please instruct us on how to lift the most difficult sentence.' The master replied: 'Showing off one's skill before Lu Ban (the master carpenter).' The monk said: 'The earthquake in Xihe is not unusual, and the hiding of the Big Dipper is still dull.' The master said: 'The oil-selling woman uses water to wash her hair.' The monk said: 'In that case, I know where to repay the kindness, and there is no end to repaying the favor.' The master said: 'Everyone, look at this monk.' Zen Master Yuichi (Only One) said.

者僧雖能看孔著楔。始終要見盡力舉不起底句子。未免錯自承當。寶壽毫力不著。轉轉有出身之路。檢點將來。猶未劋絕。或有問山僧。石城已離。寶泉復到。如何是盡力舉不起底句。但向道試看道人巖畔月。夜來清照飲牛溪。

杭州愚庵三宜明盂禪師(雲門澄嗣)

因僧問二親俱喪時如何。師曰好個訊息。曰還假保任否。師曰一翳在眼空花亂墜。

堂上已無親父母。眼中撥出翳空花。行盡三更明月路。黑漫漫地渡流沙。(海慧惺)

愚庵問僧何去。僧曰弁山。師曰吾有一信煩帶得么。曰得。師震威一喝。僧罔措。師轉身便行。僧至弁山如前舉畢。山曰。者漢若來。可居第一座。

維新起云。愚庵師翁太虛空里著色。弁山伯祖沒絃琴上知音。若是起上座又且不然。待僧云得。便就地畫一圓相而坐。不惟使者僧立身有地。亦且鴻信可通。何故𠰚。回頭盡屬兒孫事。祖父從來不出門。

輕財不吝因家富。點額無依窮子哀。徒自竛竮晤親友。訴衷情又被穿腮。(肇暹升)

鼻頭拽脫笑呵呵。俊逸風流有許多。昨夜大蟲遭虎咬。天明不見舊時窠。(正觀喆)

愚庵參雲門。進堂約不語戒。正提撕。忽門入堂。高聲曰放下著。師不覺掀眉一笑。門問。懹州牛吃禾。為甚益州馬

【現代漢語翻譯】 現代漢語譯本： 即使這個僧人能夠理解孔子用木楔固定木材的比喻，但最終還是要面對他竭盡全力也無法理解的語句。難免會錯誤地自我承擔。寶壽禪師的毫釐之力都不著邊際，反而處處都有出路。仔細檢查將來，仍然沒有完全斷絕。或許有人問我：石城已經離開，寶泉又已到達，什麼是竭盡全力也無法理解的語句？只需回答：『請看道人巖畔的月亮，昨夜清澈地照耀著飲牛溪。』

杭州愚庵三宜明盂禪師（雲門澄的後代）：

有僧人問：『父母雙亡時如何？』禪師說：『好訊息。』僧人問：『還需要擔保嗎？』禪師說：『一隻眼睛裡有了翳障，空中便會幻生出無數的花朵。』

堂上已經沒有親生父母，眼中撥出翳障，空中便沒有了幻花。走盡三更明月的路，黑沉沉地渡過流沙。（海慧惺）

愚庵禪師問僧人要去哪裡。僧人說：『弁山（地名）。』禪師說：『我有一封信，可以麻煩你帶去嗎？』僧人說：『可以。』禪師突然大喝一聲。僧人不知所措。禪師轉身就走。僧人到達弁山後，如實地轉述了之前發生的事情。弁山禪師說：『這個人如果來，可以讓他擔任第一座。』

維新起禪師評論說：愚庵師翁在太虛空中著色，弁山伯祖在沒有琴絃的琴上聽出了知音。如果是起上座來做這件事，又會不一樣。等僧人回答『可以』之後，便在地上畫一個圓相而坐。不僅使僧人有立身之地，而且鴻雁傳書也能暢通無阻。為什麼呢？回頭看，一切都是兒孫的事情，祖父從來不出門。

輕視錢財不吝嗇是因為家境富裕，額頭被點上墨點是因為窮困的孩子無所依靠。徒勞地與親友相見，傾訴衷情又被刺痛。（肇暹升）

鼻頭被拽掉，笑呵呵。俊逸風流有許多。昨夜大蟲（老虎）被虎咬，天明不見舊時的巢穴。（正觀喆）

愚庵禪師參拜雲門禪師，進入禪堂時約定不說話。正在提撕時，忽然雲門禪師進入禪堂，高聲說：『放下著！』愚庵禪師不自覺地揚眉一笑。雲門禪師問：『懹州（地名）的牛吃了禾苗，為什麼益州（地名）的馬...

【English Translation】 English version: Even though this monk can understand the analogy of Confucius using wedges to fix wood, he will eventually face sentences that he cannot comprehend even with all his effort. Inevitably, he will mistakenly take on the responsibility himself. Baoshou's (a Chan master) slightest effort is irrelevant, yet there are paths to emerge everywhere. Examining the future, it is still not completely severed. Perhaps someone will ask me: 'Shicheng (Stone City) has already been left, and Baoquan (Precious Spring) has arrived again, what is the sentence that cannot be comprehended even with all your effort?' Just answer: 'Look at the moon beside Daoren Rock (Rock of the Daoist), last night it clearly illuminated the Drinking Cattle Stream.'

Zen Master Yuyan Sanyi Mingyu of Hangzhou (descendant of Yunmen Cheng):

A monk asked: 'What about when both parents die?' The master said: 'Good news.' The monk asked: 'Is a guarantee still needed?' The master said: 'With a speck in the eye, countless flowers fall in confusion in the sky.'

There are no more real parents in the hall, pluck out the speck in the eye, and there are no more illusory flowers in the sky. Having walked the road of the bright moon in the third watch, crossing the quicksand in darkness. (Haihui Xing)

Yuyan Zen Master asked a monk where he was going. The monk said: 'Bian Mountain (place name).' The master said: 'Do I have a letter that I can trouble you to take?' The monk said: 'Yes.' The master suddenly shouted loudly. The monk was at a loss. The master turned around and left. After the monk arrived at Bian Mountain, he truthfully recounted what had happened before. Bian Mountain Zen Master said: 'If this person comes, he can be appointed as the first seat.'

Chan Master Weixin Qi commented: 'Zen Master Yuyan is coloring in the void, and Grandfather Bian Mountain is hearing the melody on a stringless zither. If the first seat were to do this, it would be different. After the monk answers 'Yes,' he would draw a circle on the ground and sit down. Not only would the monk have a place to stand, but the letter could also be delivered smoothly. Why? Looking back, everything belongs to the affairs of descendants, the ancestors never leave the house.'

Disdaining wealth and not being stingy is because the family is rich, and having a mark on the forehead is because the poor child has no one to rely on. Vainly meeting with relatives and friends, pouring out one's heart is again pierced. (Zhao Xian Sheng)

The nose is pulled off, laughing heartily. There is much elegance and charm. Last night, the big worm (tiger) was bitten by a tiger, and at dawn, the old nest is nowhere to be seen. (Zheng Guan Zhe)

Yuyan Zen Master visited Yunmen Zen Master, and it was agreed not to speak when entering the Zen hall. While contemplating, suddenly Yunmen Zen Master entered the Zen hall and shouted loudly: 'Put it down!' Yuyan Zen Master unconsciously raised his eyebrows and smiled. Yunmen Zen Master asked: 'The cows of Huai Prefecture (place name) eat the seedlings, why do the horses of Yi Prefecture (place name)...'

腹脹。師曰問取露柱。曰。祇如樹倒藤枯。畢竟句歸何處。師曰長江翻白浪。曰尚疑你在。師遂呈偈曰。觸處逢伊識得伊。石傘峰前一帶溪。門遂揄之。師拂袖出曰。落花無限春山暮。就路還家聽鳥啼。

石傘峰高萬木秋。耶溪溪畔毒龍遊。落花無限春無限。樹倒藤枯笑未休。(雨樵愚)

震法雷兮雨法雨。玻璃盞貯獅王乳。僻愛蘇堤山水間。風流月夜誰堪語。(干予裕)

掀眉一笑達心空。抹過須彌不露蹤。滄海蹋翻藏不得。逆流洞水鎮寰中。(幅虛轂)

東山爾密明澓禪師(雲門澄嗣)

因探友德清。舟中聞鑼聲有省。舉似雲門。門曰此夙根所致耳。尚須知有向上一著。師唯唯。一日門上堂曰放下著。師忽全身脫落。作偈曰。夜半霜寒月忽低。行人到此盡遲疑。翻身蹋斷來時路。點點星暉斗柄垂。

鑼聲驚起碧潭龍。頭角崢嶸宇宙空。作浪雙江無遮覆。琵琶曲里顯宗風。(雨樵愚)

決志參詢寢食忘。銅鑼聲里證圓常。竿頭月映耶溪水。流出光華滿大唐。(爾卓璨)

鑼聲一擊豁心空。古鏡堂前不樹功。直待虛空成粉碎。一毫頭上定綱宗。(崇效玉)

爾密示眾。立功勛。存照用。大似緣木求魚。收視聽。除聰明。何異牯牛取乳。又道。道非見聞覺知。

【現代漢語翻譯】 現代漢語譯本 腹脹。禪師問：『去問露柱（寺院中常見的石柱，常被用來比喻無法言語的事物）。』學僧問：『如果樹倒了，藤也枯萎了，這最終的歸宿在哪裡呢？』禪師說：『長江翻滾著白色的浪花。』學僧說：『我仍然懷疑您是否真的明白了。』禪師於是呈上一首偈語：『到處相逢都能認識它，石傘峰前有一帶溪流。』門禪師稱讚他。禪師拂袖而去，說：『落花無限，春天的山色已晚，沿著路回家去，聽著鳥兒的啼叫。』 石傘峰高聳，萬木已是秋色，耶溪（地名）溪畔有毒龍在遊動。落花無限，春色也無限，即使樹倒藤枯，也要笑著不停。』（雨樵愚） 震動法雷，降下法雨，玻璃盞中盛著獅子的乳汁。偏愛蘇堤（杭州西湖的堤岸）的山水之間，這風流的月夜，有誰能夠訴說？』（干予裕） 掀起眉毛一笑，就通達了空性，抹過須彌山（佛教宇宙觀中的中心山），不留下任何軌跡。即使翻遍滄海也無法藏匿，逆流的洞水鎮守著整個世界。』（幅虛轂） 東山爾密明澓禪師（雲門澄嗣） 因為探望朋友德清，在船中聽到鑼聲有所領悟，告訴了雲門禪師。雲門禪師說：『這是你宿世的根基所致。但還須知有向上的一著。』禪師應答稱是。一天，雲門禪師上堂說法，說：『放下吧。』禪師忽然全身脫落，作偈語說：『半夜霜寒，月亮忽然低垂，行人到此都遲疑不決。翻身踏斷來時的路，點點星光，斗柄低垂。』 鑼聲驚醒了碧潭中的龍，頭角崢嶸，宇宙空曠。翻騰的浪花在雙江（指兩條江）上沒有遮蔽，琵琶的曲調中顯露出宗門的風範。』（雨樵愚） 下定決心參訪詢問，廢寢忘食，在銅鑼聲中證悟了圓滿常住的真理。竿頭的月亮映照在耶溪的水中，流出的光華照滿了大唐。』（爾卓璨） 鑼聲一擊，豁然心空，古鏡堂前不建立任何功勞。直到虛空都粉碎，才在一毫之端確定綱宗。』（崇效玉） 爾密禪師開示大眾：『建立功勛，儲存觀照的作用，這很像緣木求魚。收回視聽，去除聰明，這又和想從母牛身上取奶有什麼區別呢？』又說：『道不是通過見聞覺知可以獲得的。』

【English Translation】 English version Abdominal distension. The master said, 'Go ask the pillar (a common stone pillar in temples, often used as a metaphor for something that cannot speak).' The monk asked, 'If the tree falls and the vine withers, where does the ultimate destination lie?' The master said, 'The Yangtze River churns with white waves.' The monk said, 'I still doubt whether you truly understand.' Thereupon, the master presented a verse: 'Everywhere you meet, you can recognize it; before Stone Umbrella Peak, there is a stream.' Chan Master Men praised him. The master flicked his sleeves and left, saying, 'Limitless fallen flowers, the spring mountains are late; return home along the road, listening to the birds singing.' 'Stone Umbrella Peak is high, and ten thousand trees are in autumn; a poisonous dragon swims by the Yexi (place name) stream. Limitless fallen flowers, and limitless spring; even if the tree falls and the vine withers, laughter does not cease.' (Yuqiao Yu) 'Shake the thunder of Dharma, and rain the rain of Dharma; a glass cup holds the lion king's milk. Particularly fond of the mountains and waters of Su Causeway (a causeway in Hangzhou's West Lake), who can speak of this romantic moonlit night?' (Gan Yuyu) 'Raise an eyebrow and smile, and penetrate emptiness; wipe past Mount Sumeru (the central mountain in Buddhist cosmology), leaving no trace. Even if you turn over the vast sea, you cannot hide it; the reverse-flowing cave water鎮守 the entire world.' (Fu Xugu) Dongshan Ermi Mingfu Chan Master (Yunmen Chengsi) Because he visited his friend Deqing, he had some understanding when he heard the sound of a gong on the boat, and told Chan Master Yunmen. Chan Master Yunmen said, 'This is due to your past roots. But you must also know that there is a step upward.' The master responded affirmatively. One day, Chan Master Yunmen ascended the hall to preach, saying, 'Let go.' The master suddenly completely detached, composing a verse: 'In the middle of the night, the frost is cold, and the moon suddenly hangs low; travelers here are hesitant. Turning over and breaking the road of coming, the starlight is dotted, and the handle of the Big Dipper hangs low.' 'The sound of the gong startled the dragon in the green pool; its horns are towering, and the universe is empty. The churning waves on the Shuangjiang (referring to two rivers) have no cover, and the style of the sect is revealed in the pipa tune.' (Yuqiao Yu) 'Determined to visit and inquire, forgetting sleep and food, he realized the perfect and permanent truth in the sound of the bronze gong. The moon at the end of the pole reflects in the water of Yexi, and the flowing brilliance fills the Great Tang.' (Erzhuo Can) 'One strike of the gong, and the mind is suddenly empty; no merit is established before the ancient mirror hall. Only when the void is shattered, can the fundamental principle be determined on the tip of a hair.' (Chongxiao Yu) Ermi Chan Master instructed the public: 'Establishing meritorious deeds and preserving the function of contemplation is like climbing a tree to catch a fish. Withdrawing sight and hearing and removing intelligence is no different from trying to get milk from a cow.' He also said, 'The Dao cannot be obtained through seeing, hearing, feeling, and knowing.'

不離聲色言語。據如上說。畢竟如何行履。良久曰。路逢死蛇莫打殺。無底籃兒盛將歸。

青山疊疊水重重。說與行人路不通。莫若歸來桑柘里。村歌社舞樂從容。(海慧惺)

香雪具足明有禪師(雲門澄嗣)

因僧問久滯不通時如何。師曰數珠在手。曰音聲未息時如何。師曰葶藶子。曰六牕未靜時如何。師曰相見了也。

等閑𢹂手入紅塵。步步相隨不是親。終日與渠離不得。有時發笑有時瞋。(界弘量)

海客臨淵問路頭。漁翁一一為君酬。可憐不遇弄潮手。直至而今在半途。

機輪軋軋暗相投。話到傷心淚欲流。一陣金風吹落葉。天涯何處不驚秋。

弁山瑞白明雪禪師(雲門澄嗣)

參雲門。門舉斬貓䛡。師于言下知有。將蒲團拋出曰。一語下徐州。後於過橋次。門曰。溪水潺潺。汝試道看。師曰。敲空有響。擊木無聲。門笑而頷之。越六日。師聞鐘聲乃大徹。

耶溪水清清。過於水弁。岳山高高過於山。敲空有響兮大地咸聞。擊木無聲兮搗碎須彌。相將父子兮越國風流。拋出蒲團兮月照蜃樓。蹋遍天涯路。收回一指頭。(石嵩干)

爐火均調鍊鐵錘。重輕分兩不曾虧。等閑拋出青霄去。打落天邊白鳳兒。(拙庵樸)

鐘聲吼出迸云雷。曠

{ "translations": [ "現代漢語譯本：\n\n'不離聲色言語。' 按照上面所說的，究竟該如何踐行呢？（禪師）沉默良久說：'路上遇到死蛇，不要打殺，用沒有底的籃子把它盛回家。'\n\n'青山重重疊疊，流水蜿蜒，告訴行人此路不通。不如回到家鄉的桑樹林邊，欣賞鄉村歌舞，享受悠閒自在的樂趣。'(海慧惺)\n\n香雪具足明有禪師(雲門澄嗣)\n\n有僧人問：'長期滯留，無法通達時，該怎麼辦？' 禪師說：'數珠就在手中。' （僧人）說：'音聲未停止時，該怎麼辦？' 禪師說：'葶藶子（一種草藥）。' （僧人）說：'六扇窗戶未安靜時，該怎麼辦？' 禪師說：'已經相見了。'\n\n'輕率地攜手進入紅塵，步步相隨卻並非親近。整天與它形影不離，有時發笑，有時生氣。'(界弘量)\n\n'遠方的客人來到深淵邊詢問道路，漁翁一一為他解答。可嘆沒有遇到弄潮的高手，直到現在還在半途。'\n\n'機輪軋軋，暗中互相投合，說到傷心處，眼淚就要流下來。一陣金風吹落樹葉，天涯海角哪裡不會感到秋天的蕭瑟？'\n\n弁山瑞白明雪禪師(雲門澄嗣)\n\n（禪師）參訪雲門（禪師），雲門（禪師）舉起斬貓的公案。禪師在言語之下有所領悟，將蒲團拋出去說：'一句話就到了徐州。' 後來在過橋的時候，雲門（禪師）說：'溪水潺潺，你試著說看。' 禪師說：'敲擊空處有迴響，擊打木頭沒有聲音。' 雲門（禪師）笑著點頭認可。過了六天，禪師聽到鐘聲，於是大徹大悟。\n\n'耶溪的水清澈，勝過弁山的水。岳山高聳，勝過一般的山。敲擊空處有迴響，整個大地都能聽到。擊打木頭沒有聲音，即使須彌山也能搗碎。父子相隨，越國風流。拋出蒲團，月亮照耀著海市蜃樓。走遍天涯海角，最終收回一指頭。'(石嵩干)\n\n'爐火均勻地調節，錘鍊鐵錘，輕重份量沒有絲毫偏差。隨意拋向天空，也能打落天邊的白色鳳凰。'(拙庵樸)\n\n'鐘聲吼出，迸發出云雷，曠", "English version:\n\n'Not apart from sounds, sights, and speech.' According to the above, how exactly should one practice? (The Chan master) remained silent for a long time and then said: 'If you encounter a dead snake on the road, do not kill it; put it in a bottomless basket and take it home.'\n\n'Green mountains piled upon green mountains, winding streams, telling travelers that this road is impassable. It is better to return to the mulberry groves of your hometown, enjoy the village songs and dances, and savor the leisurely joy.' (Haihui Xing)\n\nChan Master Mingyou of Xiangxue Juzu (Yunmen Chengsi)\n\nA monk asked: 'What should be done when one is stuck and cannot get through?' The master said: 'The prayer beads are in your hand.' (The monk) said: 'What should be done when the sound has not ceased?' The master said: 'Tinglizi (a type of herb).' (The monk) said: 'What should be done when the six windows are not quiet?' The master said: 'You have already met.'\n\n'Carelessly holding hands, entering the red dust, following each other step by step, yet not intimate. All day long, inseparable from it, sometimes laughing, sometimes angry.' (Jie Hongliang)\n\n'A traveler from the sea comes to the edge of the abyss, asking about the road ahead. The fisherman answers him one by one. It is a pity that he did not meet a skilled wave rider, and until now, he is still halfway there.'\n\n'The machine wheels grind and mesh together in secret, and tears are about to flow when the conversation turns to sadness. A gust of golden wind blows down the leaves, and where in the world is there no autumn to startle?'\n\nChan Master Mingxue of Ruibai, Bian Mountain (Yunmen Chengsi)\n\n(The Chan master) visited Yunmen (Chan master). Yunmen (Chan master) raised the case of cutting the cat. The Chan master had some understanding under the words, threw out the futon, and said: 'One sentence reaches Xuzhou.' Later, while crossing a bridge, Yunmen (Chan master) said: 'The stream water is gurgling, try to say something about it.' The Chan master said: 'Knocking on emptiness has a sound, striking wood has no sound.' Yunmen (Chan master) smiled and nodded in approval. After six days, the Chan master heard the sound of a bell and had a great enlightenment.\n\n'The water of the Ye stream is clear, surpassing the water of Bian. Yue Mountain is high, surpassing ordinary mountains. Knocking on emptiness has a sound, the whole earth can hear it. Striking wood has no sound, even Mount Sumeru can be crushed. Father and son together, the elegance of the Yue kingdom. Throwing out the futon, the moon shines on the mirage. Treading all over the world, finally retracting one finger.' (Shi Songgan)\n\n'The fire in the furnace is evenly adjusted, forging the iron hammer, the weight is not off by a single bit. Casually throwing it into the sky, it can knock down the white phoenix in the sky.' (Zhuo'an Pu)\n\n'The bell sound roars out, bursting forth with clouds and thunder, wide'", "english_translations": [ "'Not apart from sounds, sights, and speech.' According to the above, how exactly should one practice? (The Chan master) remained silent for a long time and then said: 'If you encounter a dead snake on the road, do not kill it; put it in a bottomless basket and take it home.'", "'Green mountains piled upon green mountains, winding streams, telling travelers that this road is impassable. It is better to return to the mulberry groves of your hometown, enjoy the village songs and dances, and savor the leisurely joy.' (Haihui Xing)", "Chan Master Mingyou of Xiangxue Juzu (Yunmen Chengsi)", "A monk asked: 'What should be done when one is stuck and cannot get through?' The master said: 'The prayer beads are in your hand.' (The monk) said: 'What should be done when the sound has not ceased?' The master said: 'Tinglizi (a type of herb).' (The monk) said: 'What should be done when the six windows are not quiet?' The master said: 'You have already met.'", "'Carelessly holding hands, entering the red dust, following each other step by step, yet not intimate. All day long, inseparable from it, sometimes laughing, sometimes angry.' (Jie Hongliang)", "'A traveler from the sea comes to the edge of the abyss, asking about the road ahead. The fisherman answers him one by one. It is a pity that he did not meet a skilled wave rider, and until now, he is still halfway there.'", "'The machine wheels grind and mesh together in secret, and tears are about to flow when the conversation turns to sadness. A gust of golden wind blows down the leaves, and where in the world is there no autumn to startle?'", "Chan Master Mingxue of Ruibai, Bian Mountain (Yunmen Chengsi)", "(The Chan master) visited Yunmen (Chan master). Yunmen (Chan master) raised the case of cutting the cat. The Chan master had some understanding under the words, threw out the futon, and said: 'One sentence reaches Xuzhou.' Later, while crossing a bridge, Yunmen (Chan master) said: 'The stream water is gurgling, try to say something about it.' The Chan master said: 'Knocking on emptiness has a sound, striking wood has no sound.' Yunmen (Chan master) smiled and nodded in approval. After six days, the Chan master heard the sound of a bell and had a great enlightenment.", "'The water of the Ye stream is clear, surpassing the water of Bian. Yue Mountain is high, surpassing ordinary mountains. Knocking on emptiness has a sound, the whole earth can hear it. Striking wood has no sound, even Mount Sumeru can be crushed. Father and son together, the elegance of the Yue kingdom. Throwing out the futon, the moon shines on the mirage. Treading all over the world, finally retracting one finger.' (Shi Songgan)", "'The fire in the furnace is evenly adjusted, forging the iron hammer, the weight is not off by a single bit. Casually throwing it into the sky, it can knock down the white phoenix in the sky.' (Zhuo'an Pu)", "'The bell sound roars out, bursting forth with clouds and thunder, wide'" ] }

劫無明當下灰。跨腳上船便歸去。閻浮在處卻春開。(圓鑒達)

蒲牢驚落午天星。百丈山頭亂點金。不看花梢流夜月。且張石傘蔭天人。放牛歸馬寰中主。打鳳羅龍化外賓。倒騎虎頭收虎尾。家聲何處不新新。(獅乳器)

金鐘一扣透雲門。擊木敲高格外論。水過橫橋流不悉。清聲朗朗古今存。(世調迪)

虛空粉碎得無由。卻使蒲團笑未休。一擊鐘聲天地凈。花梢明月五湖秋。(超目諳)

弁山問萬仞壁。園房下事作么生。壁曰清明下種。師曰佛法不似者個道理。曰二年一春。師曰未離聲色在。壁拈起棗子曰者個喚作色得么。師曰不喚作色喚作什麼。壁曰青州有。

兩刃交鋒勢莫休。旌旗閃爍海山愁。一聲戰罷歸來晚。明月清風滿御樓。(宗楷元)

將軍雖有收番志。怎奈番人不肯降。戰罷歸來天未曉。滿庭狼藉盡刀槍。(慈雲文)

煙波江上泛輕舟。慣向驚人浪里游。但得竿頭逢稱意。不須輪桌下青州。

弁山晚參。一葉扁舟浪里顛。絲綸拋去看浮錢。鉤頭忽爾金鱗現。不負漁翁冒晚煙。遂以拂子作擲釣勢曰。山僧今夜拋鉤擲釣。莫有負命底鯤鯨么。出來吞啖看。時有僧出禮拜。師曰元來是個蝦蟆。

樂禪耀云。駕無底船。撒漫天網。老漢固是善為。

撿點將來。大似無風起浪。者僧雖是慣入洪波。不合貪他香餌。一釣便上。縱使有金鱗之作。未免甘作蝦蟆。彼時若遇山僧。便好奪卻拂子。掀倒禪床。管取老漢一場懡㦬。

想見田門鼎食喧。大開東閣待英賢。當時不有雞鳴客。朱履三千也枉然。(慈雲文)

弁山晚居崆峒時。以禪版東敲西唱。凡有僧請益。亦敲禪版示之。

云巖祥雲。虛靈神會。妙應無方。不知支那國里有幾許世界。正恁么時。還有知弁山落處底么。霜天月落夜將半。誰共澄潭照影寒。復頌。

一聲鐘徹曉天星。拜別丹墀不奉君。自此寒光空大野。優曇悉向火中生。

弁山因居士問一念未起時如何。師曰石人戴鐵帽。曰渾然忘念時如何。師曰夜半日頭落。

云巖祥雲。弁山師翁意欲與伊拈卻炙脂帽子。脫下鶻臭汗衫。殊不知。月明山靜夜。空淚子規聲。

弁山上堂。飄零黃葉振古佛之家風。遊衍行雲顯當人之面目。快睹戒珠晃耀罏岳。崔嵬一道神光貫穿今古。雖然。更須知有轉身一路。且作么生是轉身一路。化功歸己琴堂冷。退位朝君古殿寒。

云巖祥雲。芳叢俱斂艷。枯木有花開。劫外春風吹散一湖冰月則固是。若論轉身一路。須是讓別人道去始得。

弁山參金粟。適上堂次。師出衆

【現代漢語翻譯】 現代漢語譯本： 撿點將來。好似無風起浪。這個僧人雖然習慣於進入洪波險境，但不應該貪圖那香甜的魚餌，一旦上鉤就被釣了上來。縱然有朝一日能成為金鱗之魚，也難免現在甘心做一隻癩蛤蟆。那時如果遇到我，最好奪過他的拂子，掀翻他的禪床，讓他老人家好好地尷尬一場。

可以想像田家大門前鼎食場面喧鬧，大開東閣招賢納士。當時如果沒有那報曉的雞鳴之客，即使有三千穿紅鞋的門客也枉然。（慈雲文）

弁山晚年居住在崆峒山時，用禪版東敲西唱。凡是有僧人前來請教，也敲擊禪版來指示。

云巖祥雲，虛靈神會，妙應無方。不知道支那（China，中國的舊稱）國里有多少世界。正在這個時候，還有人知道弁山（Biàn Shān，人名，禪師）的落腳之處嗎？霜天月落，夜已過半，誰與澄澈的潭水一同照映著寒冷的倒影？再頌道：

一聲鐘響徹曉天的星辰，拜別丹墀（Dān chí，宮殿前的臺階）不再侍奉君王。從此寒冷的光芒空照廣闊的原野，優曇（udumbara，傳說中的仙花）全部在火焰中生長。

弁山（Biàn Shān，人名，禪師）因為有居士問：『一念未起時如何？』禪師說：『石人戴鐵帽。』居士問：『完全忘卻念頭時如何？』禪師說：『夜半日頭落。』

云巖祥雲，弁山師翁想要拿掉他的炙脂帽子，脫下他那散發著鶻臭味的汗衫。卻不知道，月明山靜的夜晚，只有空自流淚的杜鵑鳥在啼叫。

弁山（Biàn Shān，人名，禪師）上堂說法：飄零的黃葉展現了遠古佛陀的家風，遊動的行雲顯現了當下的面目。真想看到戒珠在罏岳（Lú yuè，山名）閃耀，崔嵬（Cuī wéi，山勢高峻）的一道神光貫穿古今。雖然如此，更要知道還有轉身的一條路。那麼，什麼是轉身的一條路呢？化功歸於自身，琴堂變得冷清；退位朝見君王，古老的殿堂顯得寒冷。

云巖祥雲，繁盛的花叢都收斂了艷麗，枯萎的樹木卻開出了花朵。劫外的春風吹散了一湖的冰月，這固然是好。如果說轉身的一條路，必須讓別人來說才行。

弁山（Biàn Shān，人名，禪師）參訪金粟，正趕上金粟上堂說法。

【English Translation】 English version: Examine the future carefully. It's like waves rising without wind. Although this monk is accustomed to entering dangerous floods, he shouldn't be greedy for the fragrant bait. Once hooked, he's caught. Even if he could become a golden-scaled fish one day, he's now willing to be a toad. If I were to encounter him then, I'd better snatch his whisk and overturn his Zen bed, making the old man thoroughly embarrassed.

One can imagine the noisy scene of feasts in front of the Tian family's gate, with the eastern pavilion wide open to welcome talents. If there hadn't been a rooster crowing at dawn, even three thousand guests wearing red shoes would have been in vain. (Ci Yun Wen)

In his later years, Biàn Shān (Biàn Shān, a Chan master) lived in Kongtong Mountain, using the Zen board to knock and chant. Whenever a monk came to ask for instruction, he would also knock on the Zen board to indicate.

Yunyan Xiangyun, spiritual understanding, wonderful response without limit. I wonder how many worlds there are in the country of Zhīnà (China, old name for China). At this very moment, does anyone know where Biàn Shān (Biàn Shān, a Chan master) is staying? Frosty sky, the moon has set, the night is half over, who shares the cold reflection with the clear pool? Further praise:

The sound of a bell echoes through the stars of the dawn sky, bidding farewell to the Dān chí (Dān chí, steps in front of the palace) and no longer serving the king. From then on, the cold light shines empty over the vast wilderness, and all the udumbara (udumbara, legendary flower) grow in the fire.

Biàn Shān (Biàn Shān, a Chan master) because a layman asked: 'What is it like when a single thought has not yet arisen?' The master said: 'A stone man wears an iron hat.' The layman asked: 'What is it like when one completely forgets thoughts?' The master said: 'The sun sets at midnight.'

Yunyan Xiangyun, Master Biàn Shān wanted to take off his greasy hat and take off his falcon-smelling sweat shirt. But he didn't know that on a moonlit, quiet night, only the cuckoo bird cries with empty tears.

Biàn Shān (Biàn Shān, a Chan master) ascended the hall to preach: The scattered yellow leaves show the family style of the ancient Buddha, and the wandering clouds show the face of the present person. I really want to see the precepts shining in Lú yuè (Lú yuè, mountain name), and a towering divine light runs through ancient and modern times. Even so, you must know that there is still a way to turn around. So, what is the way to turn around? The transformation of merit returns to oneself, and the qin hall becomes deserted; retiring to see the king, the ancient hall seems cold.

Yunyan Xiangyun, the fragrant bushes have all gathered their beauty, and the withered trees have blossomed. The spring breeze outside the kalpa blows away a lake of ice and moon, which is certainly good. If we talk about the way to turn around, we must let others say it.

Biàn Shān (Biàn Shān, a Chan master) visited Jin Su, just in time for Jin Su to ascend the hall to preach.

便喝。粟便打。師又喝。粟又打。師曰者老漢敗闕了也。便歸位。

福善品云。黑豆未生芽。青黃的辨。龍馬忽浮圖。誰分奇偶。果乃寶印當陽。那管千差異致。二大老驀劄相逢。逗到節角交頭。灼然賓主不異。祇如弁山道敗闕了也。且道敗闕在甚麼處。放去直衝金鼓陣。收來卷卻萬鋒威。

弁山因僧問如何是不思議境界。師曰螺螄吞大象。

當頭不顧按龍泉。劈破虛空血濺天。鐵壁銀山俱粉碎。毗藍風起電機旋。(珙堂樹)

弁山一日指桃花示眾曰。靈云見桃花悟道。諸人見桃花因甚不悟。一僧曰和尚見桃花時如何。師曰老僧不曾眼花。曰爭奈即今何。師作咳𠻳聲曰。老僧有病。出去。

昔日靈云曾失眼。如今舉起誑兒孫。時來一陣摧花雨。又見飛英落滿村。(雪岸睿)

弁山到金粟。值抬船次。問虛空駕鐵船時如何。粟便打。師接住拄杖曰。波浪涌千尋時如何。粟欲打。脫拄杖不得。師曰情知和尚無下手處。粟曰且道承誰恩力。師彈指一下。

碧空云外玉輪懸。萬里銀河浪拍天。兩岸蘆花兩岸雪。扁舟應逐好風還。(雪岸睿)

弁山上堂。月鉤云餌整常拋。湛水澄潭正寂寥。有時浪里吞鉤去。收卷絲綸喜氣高。大眾。且道收綸卷釣一句作么生道。良久曰。柳條

【現代漢語翻譯】 現代漢語譯本： 便喝（bian he）。金粟（Jin Su）便打。弁山（Bian Shan）又喝。金粟又打。弁山說：『這個老漢失敗了啊。』便回到自己的位置。

《福善品》說：『黑豆還沒發芽，青黃就能分辨。龍馬忽然出現，誰來區分奇偶？果實乃寶印當陽，哪裡管它千差萬別？兩位老者突然相遇，逗弄到節角交頭。確實賓主沒有差異。』就像弁山說『失敗了啊』，那麼，說說看失敗在哪裡？放出去直衝金鼓陣，收回來捲起萬千鋒芒。

弁山因為有僧人問：『如何是不思議境界？』弁山說：『螺螄吞大象。』

當頭不顧，按下龍泉劍，劈破虛空，血濺滿天。鐵壁銀山都粉碎，毗藍風起，電機旋轉。（珙堂樹）

弁山有一天指著桃花給大眾看，說：『靈云（Ling Yun）見桃花悟道，你們見桃花為什麼不悟道？』一個僧人問：『和尚見桃花時怎麼樣？』弁山說：『老僧不曾眼花。』僧人說：『那現在又怎麼樣呢？』弁山作咳嗽聲說：『老僧有病，出去。』

昔日的靈云曾經看花了眼，如今舉起這件事來哄騙子孫。時節到來一陣摧花雨，又看見飛舞的花瓣落滿村莊。（雪岸睿）

弁山到金粟，正趕上抬船的時候。問：『虛空駕鐵船時怎麼樣？』金粟便打。弁山接住拄杖說：『波浪涌起千尋時怎麼樣？』金粟想要打，卻脫不開拄杖。弁山說：『早就知道和尚沒有下手的地方。』金粟說：『那麼說說看承誰的恩力？』弁山彈指一下。

碧空云外，玉輪高懸，萬里銀河，浪濤拍天。兩岸蘆花，兩岸雪白，小船應該隨著好風返回。（雪岸睿）

弁山上堂，月鉤云餌經常拋出。湛水澄潭，正是寂靜寥落。有時魚兒在浪里吞下魚鉤，收卷絲線，滿心歡喜。』大眾，那麼說說看，『收綸卷釣』這句話怎麼說？』良久，說：『柳條。』

【English Translation】 English version: Then he shouted. Jin Su (Jin Su, name of a monk) then hit him. Bian Shan (Bian Shan, name of a monk) shouted again. Jin Su hit him again. Bian Shan said, 'This old man has failed.' Then he returned to his place.

The 'Fortunate Deeds' chapter says, 'Before the black beans sprout, one can distinguish between green and yellow. When the dragon horse suddenly appears, who can differentiate between odd and even? The fruit is like a precious seal shining brightly, regardless of the myriad differences. Two old masters suddenly meet, teasing each other until their heads touch. Indeed, there is no difference between guest and host.' Just like Bian Shan said, 'He has failed,' then tell me, where does the failure lie? When released, it charges straight into the battle drums; when retracted, it rolls up ten thousand sharp edges.

Because a monk asked Bian Shan, 'What is the inconceivable realm?' Bian Shan said, 'A snail swallowing an elephant.'

Heedless of the head, press down on the Dragon Spring sword, cleaving through the void, blood splattering the sky. Iron walls and silver mountains are all shattered, the Pilan wind rises, and the electric machine spins. (Gongtang Tree)

One day, Bian Shan pointed to the peach blossoms and showed them to the assembly, saying, 'Ling Yun (Ling Yun, name of a monk) attained enlightenment upon seeing the peach blossoms. Why don't you attain enlightenment when you see the peach blossoms?' A monk asked, 'What was the master like when he saw the peach blossoms?' Bian Shan said, 'This old monk's eyes were never blurred.' The monk said, 'Then what about now?' Bian Shan coughed and said, 'This old monk is ill, get out.'

In the past, Ling Yun once lost his sight; now he raises this matter to deceive his descendants. When the time comes, a gust of flower-destroying rain, and again one sees flying petals falling all over the village. (Xue'an Rui)

Bian Shan arrived at Jin Su's place, just in time for carrying the boat. He asked, 'What is it like when the void drives an iron boat?' Jin Su then hit him. Bian Shan caught the staff and said, 'What is it like when the waves surge a thousand fathoms?' Jin Su wanted to hit him, but couldn't release the staff. Bian Shan said, 'I knew long ago that the master had no place to start.' Jin Su said, 'Then tell me, whose grace are you relying on?' Bian Shan snapped his fingers.

Outside the blue sky, a jade wheel hangs high, a myriad miles of the Silver River, waves crashing against the sky. Reed flowers on both banks, snow-white on both banks, a small boat should follow the good wind back. (Xue'an Rui)

Bian Shan ascended the hall, the moon hook and cloud bait are often cast. The clear water and still pool are truly silent and desolate. Sometimes the fish swallows the hook in the waves, reeling in the line with joy.' Everyone, then tell me, how should the phrase 'reeling in the line and catching the fish' be said?' After a long silence, he said, 'Willow branch.'

橫串花籃里。街坊高叫賣新鮮。

香餌閑拋逐浪浮。水深魚密暗吞鉤。老漁得意歌歸去。明月蘆花滿釣舟。(慈度傳)

瀛山雪關智訚禪師(博山來嗣)

初參博山。事槽廠。因見磨鼻拽脫忽有省。呈偈曰。直下相逢處。由來絕覆藏。舌頭原是肉。嚼碎也無妨。一日山令首眾問。如何是人天眼目。師曰頂門上。曰還假照鑒也無。師曰山不見山。曰不虛參見作家來。師掩耳而出。

夕陽斜畔路頭賒。東望鄱湖水似車。蹋碎山前行履處。幾回風月落梅花。(殊音宜)

銀山雪夜結冰花。磨鼻呵呵笑作家。昨日藍關無阻礙。朝陽頃刻是天涯。(禪指培)

幾度歸家未到家。乾坤推轉轉周遮。自從蹋碎梅花月。青白眼中愛著沙。(崇效玉)

方塘細草夕陽斜。隱隱柳梢歸暮鴉。腳下芒鞋宜緊捎。肯隨明月蹋蘆花。(維新起)

磨盤無腳顛倒走。拈得鼻孔失卻口。擉瞎人天正眼睛。虛空大作獅子吼。(海慧惺)

淮安檀度嵩乳道密禪師(博山來嗣)

因採茶次。忽白雲從澗底起。師睹之有省。呈偈博山。山曰。者且置。祇如一口氣不來。向甚麼處安身立命。師曰不向和尚通去處在。山曰莫便是你安身立命處么。師曰道密終不作此見解。山曰好與三十棒。

【現代漢語翻譯】 現代漢語譯本： 橫串花籃里，街坊高聲叫賣新鮮的花朵。

香甜的魚餌隨意拋灑，漂浮在水面上。水深魚多，魚兒悄悄吞下魚鉤。老漁夫得意地唱著歌回家，明亮的月光和蘆葦花灑滿了他的漁船。（出自《慈度傳》）

瀛山雪關智訚禪師（博山來嗣）：

起初參拜博山禪師，負責槽廠的工作。一次，因為看見磨盤的鼻子脫落，忽然有所領悟。於是呈上一首偈語說：『直接相逢之處，從來沒有遮掩隱藏。舌頭原本是肉做的，嚼碎了也無妨。』有一天，博山禪師命令首座僧人提問：『如何是人天眼目？（指引眾生覺悟的途徑）』禪師回答說：『在頭頂上。』首座僧人問：『還需要照鏡子來觀察嗎？』禪師說：『山看不見山。』首座僧人說：『不虛此行，真是參見過有作為的禪師了。』禪師聽后捂著耳朵走了出去。

夕陽西斜，路途遙遠。向東望去，鄱陽湖的水面像車輪一樣轉動。踩碎山前的足跡，幾度風花雪月，梅花飄落。（殊音宜）

銀山雪夜，凝結成冰花。磨盤的鼻子呵呵笑著，像個有作為的匠人。昨天還在藍關沒有阻礙，轉眼間朝陽就照耀著天涯。（禪指培）

幾度想回家卻未能到家，乾坤（天地）不停地推轉，週而復始。自從踩碎梅花下的月光，清白的眼中卻愛上了沙子。（崇效玉）

池塘邊細草叢生，夕陽西斜。隱隱約約的柳梢上，棲息著歸巢的烏鴉。腳下的芒鞋應該繫緊，怎肯隨著明月去踩踏蘆葦花？（維新起）

磨盤沒有腳卻顛倒行走，撿起了鼻孔卻失去了嘴巴。戳瞎了人天的正眼，在虛空中發出巨大的獅子吼。（海慧惺）

淮安檀度嵩乳道密禪師（博山來嗣）：

一次採茶的時候，忽然有白雲從山澗升起。禪師看到後有所領悟，於是呈偈語給博山禪師。博山禪師說：『這個且放一邊。如果一口氣上不來，要向什麼地方安身立命呢？』禪師回答說：『不在和尚你所通往的地方。』博山禪師問：『莫非那就是你安身立命的地方嗎？』禪師回答說：『道密終究不會作這樣的見解。』博山禪師說：『應該打你三十棒。』

【English Translation】 English version: In a horizontal flower basket, vendors loudly call out, selling fresh flowers.

Fragrant bait is casually cast, floating on the waves. The water is deep and the fish are plentiful, secretly swallowing the hook. The old fisherman happily sings as he returns home, the bright moon and reed flowers filling his fishing boat. (From 'The Biography of Cidu')

Zen Master Xueguan Zhiyin of Yingshan Mountain (Successor of Boshan):

Initially, he visited Zen Master Boshan and was in charge of the trough factory. Once, upon seeing the nose of the millstone fall off, he suddenly had an awakening. He presented a verse saying: 'The place of direct encounter has never been concealed. The tongue is originally made of flesh, and it doesn't matter if it's chewed to pieces.' One day, Zen Master Boshan ordered the head monk to ask: 'What is the eye of humans and gods? (The path to enlightenment for all beings)' The Zen master replied: 'On the top of the head.' The head monk asked: 'Does it still need a mirror to observe?' The Zen master said: 'The mountain does not see the mountain.' The head monk said: 'This trip was not in vain, truly having visited an accomplished Zen master.' After hearing this, the Zen master covered his ears and walked away.

The setting sun slants, the road ahead is long. Looking east, the water of Poyang Lake turns like a wheel. Trampling the footprints before the mountain, how many times have the wind, flowers, snow, and moon, and plum blossoms fallen. (Shuyin Yi)

Silver Mountain's snowy night, ice flowers congeal. The millstone's nose laughs heartily, like an accomplished craftsman. Yesterday, there were no obstacles at Lan Pass, and in an instant, the morning sun shines on the horizon. (Chan Zhipei)

How many times have I wanted to return home but haven't arrived, the Qiankun (heaven and earth) keeps turning, revolving endlessly. Since trampling the moonlight under the plum blossoms, the pure white eyes have fallen in love with the sand. (Chongxiao Yu)

Fine grass grows by the pond, the setting sun slants. Faintly on the willow tips, crows perch, returning to their nests. The straw sandals on your feet should be tied tightly, how could you be willing to follow the bright moon to trample the reed flowers? (Weixin Qi)

The millstone has no feet but walks upside down, picking up the nose but losing the mouth. Gouging out the true eye of humans and gods, in the void, a great lion's roar is made. (Haihui Xing)

Zen Master Daomi of Songru, Tandu, Huai'an (Successor of Boshan):

Once, while picking tea, suddenly white clouds rose from the mountain stream. The Zen master had an awakening upon seeing this, so he presented a verse to Zen Master Boshan. Zen Master Boshan said: 'Let's put this aside for now. If a breath doesn't come up, where will you settle your body and establish your life?' The Zen master replied: 'Not in the place you, the monk, are going to.' Zen Master Boshan asked: 'Could that be the place where you settle your body and establish your life?' The Zen master replied: 'Daomi will never make such a view.' Zen Master Boshan said: 'You deserve thirty blows.'

澗底白雲生嶺上。橋邊樵子過前溪。仙源望去無他樹。萬丈龍湫家最西。分付遊人看路滑。幾多天外著云迷。笑殺倚門傍戶漢。只將鶴唳當鶯啼。(南庵依)

白雲澗起豁雙瞳。謾謂安身不與通。父子機關真險峻。烏藤三十闡宗風。(弘機猷)

檀度上堂。枯木寒巖時節至。春風吹起律筒灰。石人撫掌呵呵笑。莫認春牛是土堆。

誕登清云。恁么為人。只有殺人刀且無活人劍。誕登不然。春牛隻是土安排。及節逢時亦俊哉。贏得東風生大野。百花香自此中開。

浪高巴峽洪波滾。倒捲煙霞帶日傾。兩岸未歸江上客。更聞猿叫斷腸聲。

檀度因僧問如何是類墮。師曰靈犀玩月。曰如何是隨墮。師曰木馬遊春。曰如何是尊貴墮。師曰坐不當堂。

誕登清云。以折箸攪滄溟。能使魚龍知命。則不無嵩祖。只是未愜曹山之意。顧左右云。者里具三墮。

太平治業元無象。野老家風古至淳。只管邨歌並社飲。那知舜德與堯仁。(天寧鴻)

長慶宗寶道獨禪師(博山來嗣)

因僧問。一切諸佛皆從此經出。如何是此經。師震聲一喝。

一喝當陽誰會得。忙忙宇宙錯商量。秋風昨夜來何處。大地如銀一片霜。(德實信)

風掃陣雲清。海岳龍施膏。雨潤蒼生。

【現代漢語翻譯】 現代漢語譯本： 澗底升起白雲，飄向山嶺之上。樵夫走過橋邊，橫渡眼前的溪流。眺望仙源，不見其他樹木，萬丈龍湫瀑布的源頭，就在這最西之處。告誡遊人小心路滑，多少天外的景色，都被雲霧遮蔽。可笑那些倚門張望的人，只把鶴的鳴叫，當做黃鶯的啼叫。（南庵依） 白雲澗升騰，豁然開朗雙眼。莫要說安身之處，與世隔絕不相通。父子相傳的禪宗機鋒，真是既危險又深奧。弘機猷禪師用烏藤杖三十下，闡明宗風。（弘機猷） 檀度禪師上堂說法：枯木寒巖的季節已經到來，春風吹起，律管中的灰燼飛揚。石人拍手，呵呵大笑，不要把春牛，誤認為是泥土堆砌之物。 誕登清云禪師：這樣為人處世，只有殺人的刀，卻沒有救人的劍。誕登清云卻不這樣認為，春牛隻是用泥土安排而成，到了時節，也顯得俊美不凡。它能贏得東風吹遍廣闊的原野，各種花朵的香味，都從此中散發出來。 洶涌的波濤，在巴峽奔騰翻滾，倒捲的煙霞，帶著日光傾斜。兩岸尚未回家的江上旅客，更聽到猿猴的啼叫，令人肝腸寸斷。 檀度禪師因為僧人問：什麼是類墮？禪師說：靈犀玩賞月亮。僧人問：什麼是隨墮？禪師說：木馬在春天遊玩。僧人問：什麼是尊貴墮？禪師說：坐著卻不在正堂。 誕登清云禪師說：用折斷的筷子攪動滄海，能使魚龍明白自己的命運，那麼就不會沒有嵩山少林寺的祖師。只是未能符合曹山禪師的意旨。他顧視左右說：這裡具備了三墮。 太平盛世的治理，原本就沒有固定的形象，鄉野老人的家風，古樸而純真。他們只顧唱著鄉村的歌謠，一起飲酒作樂，哪裡知道舜的德行和堯的仁義。（天寧鴻） 長慶宗寶道獨禪師（博山來嗣） 有僧人問：一切諸佛，都從此經中產生，什麼是此經？禪師大喝一聲。 這一喝，在當陽之處，有誰能夠領會？世人在忙碌之中，錯誤地商量。昨夜的秋風，從何處而來？大地就像鋪上了一片銀色的霜。（德實信） 風吹散了陣陣烏雲，天空晴朗，海岳之神降下甘霖。雨水滋潤著天下蒼生。

【English Translation】 English version: White clouds rise from the bottom of the ravine, ascending to the mountain peaks. A woodcutter crosses the bridge, traversing the stream before him. Gazing towards the immortal source, no other trees are seen; the source of the ten-thousand-zhang Dragon Waterfall lies furthest to the west. I advise travelers to be cautious of the slippery path; how much of the scenery beyond the heavens is obscured by the mist. Laughable are those who lean by the door, mistaking the cry of the crane for the song of the oriole. (Nan'an Yi) White clouds rise from the ravine, opening wide the eyes. Do not say that the place of dwelling is isolated and unconnected. The Zen mechanism passed down from father to son is truly perilous and profound. Zen Master Hong Jiyou elucidates the Zen style with thirty strikes of his black rattan staff. (Hong Jiyou) Zen Master Tan Du ascends the hall to preach: The season of withered trees and cold cliffs has arrived; the spring breeze blows, scattering the ashes from the pitch-pipes. The stone man claps his hands and laughs heartily; do not mistake the spring ox for a pile of earth. Zen Master Dan Deng Qingyun: To treat people in this way, there is only a sword for killing, but no sword for saving. Dan Deng Qingyun does not think so; the spring ox is merely arranged with earth, but when the season arrives, it also appears handsome and extraordinary. It can win the east wind to blow across the vast wilderness, and the fragrance of all kinds of flowers emanates from it. Surging waves rush and roll in Ba Gorge, the reversed mist and haze tilt with the sunlight. The river travelers on both banks who have not yet returned home, further hear the cries of monkeys, causing their hearts to break. Zen Master Tan Du, because a monk asked: What is 'category fall'? The master said: 'A rhinoceros contemplates the moon.' The monk asked: What is 'following fall'? The master said: 'A wooden horse roams in spring.' The monk asked: What is 'honorable fall'? The master said: 'Sitting improperly in the hall.' Zen Master Dan Deng Qingyun said: Using a broken chopstick to stir the vast sea, if one can make the fish and dragons understand their fate, then there will be no lack of the ancestral masters of Mount Song's Shaolin Temple. It just does not meet the intention of Zen Master Caoshan. He looked around and said: 'Here are the three falls.' The governance of a peaceful and prosperous age originally has no fixed form; the family style of the old men in the countryside is ancient and pure. They only care about singing village songs and drinking together, how would they know about the virtue of Shun and the benevolence of Yao? (Tianning Hong) Zen Master Changqing Zongbao Daodu (Successor of Boshan) A monk asked: 'All Buddhas arise from this sutra, what is this sutra?' The master shouted loudly. Who can understand this shout in the present moment? People are busy and mistakenly discussing. Where did last night's autumn wind come from? The earth is like a piece of silver frost. (De Shi Xin) The wind sweeps away the clouds, the sky is clear, and the gods of the sea and mountains bestow sweet rain. The rain nourishes all living beings.

枯枝朽石渾無賴。徒費雷公電女情。

獨峰竹山道嚴禪師(博山來嗣)

嘗榜三問勘驗方來。一曰。獨峰路險。把關令嚴。欲到者試借公驗看。

水陸一般到帝京。寒風朔雪不勝情。磨穿腳底何如坐。得意方知手眼精。(正觀喆)

青山突屼水長流。翠竹黃花爛熳秋。此景此時人得意。百年公子忽封侯。

回龍古航道舟禪師(博山來嗣)

因僧問。真覺有言。石卵爆盡。檉枝掃地。吾當再來。師今繼席。莫再來么。師曰誣人之罪以罪加之。曰恁么則據款結案也。師曰一狀領過。

石卵爆開黃鶴去。檉枝低亞鳳凰來。白蘋紅蓼秋江冷。鐵笛無端奏落梅。(海慧惺)

逢場作戲逞英豪。兩陣交鋒志氣高。今遇太平無象日。旌旗不動酒旗搖。(德實信)

蕩盡家園赤骨貧。白雲巖下暗移身。蹋翻鳥道虛空轉。錦繡乾坤絕點塵。(崇效玉)

古航因博山上堂。師出問。鐘未鳴。鼓未響。還有佛法也無。山曰。木人井底吹。石女溪邊舞。師曰語中玄一句如何道。山曰。夜半正明。天曉不露。

德實信云。博山高高山頂立。立不見頂。古航深深海底行。行不濕腳。要問佛法二字。猶欠悟在。

春暖相呼出翠微。時行時坐渾忘歸。黃昏一陣東風雨。難免

【現代漢語翻譯】 現代漢語譯本 枯萎的樹枝和腐朽的石頭，完全是無用之物，白白浪費了雷公和電母的情意。

獨峰竹山道嚴禪師（博山來嗣）

曾經張榜提出三個問題來勘驗前來參學者。一是：獨峰道路險峻，把關的命令嚴格，想要到達的人，試著借用公驗來看看。

水路陸路一般到達帝京，寒風和北方的雪讓人難以承受。磨穿腳底不如安然坐下，得意之時方知手眼精明。（正觀喆）

青色的山峰突兀聳立，水流長長。翠綠的竹子和黃色的花朵，在秋天爛漫盛開。此情此景，人感到得意，即使是百年的公子，也忽然被封侯。

回龍古航道舟禪師（博山來嗣）

因為僧人問：真覺（指真覺禪師）有言，『石卵爆裂殆盡，檉樹枝條掃地，我應當再來。』禪師您現在繼承席位，莫非不再來了嗎？禪師說：『以誣陷人的罪名來加罪於我。』僧人說：『既然這樣，那就根據事實結案吧。』禪師說：『我一人承擔全部罪責。』

石卵爆裂黃鶴離去，檉樹枝條低垂鳳凰飛來。白色的蘋花和紅色的蓼花，秋天的江面寒冷。鐵笛無端奏響《落梅》。（海慧惺）

逢場作戲，逞強好勝，兩軍交鋒，志氣高昂。如今遇到太平無事的日子，旌旗不再飄動，只有酒旗搖曳。（德實信）

蕩盡家產，一貧如洗，在白雲巖下悄悄轉移身形。踏翻鳥道，虛空旋轉，錦繡乾坤，沒有一絲塵埃。（崇效玉）

古航禪師因為博山禪師上堂說法，禪師出來提問：『鐘未鳴，鼓未響，還有佛法嗎？』博山禪師說：『木人在井底吹奏，石女在溪邊跳舞。』禪師說：『語中玄妙一句該如何說？』博山禪師說：『夜半正是光明之時，天亮反而不顯露。』

德實信說：『博山禪師高高地站在山頂，卻看不到頂峰。古航禪師深深地在海底行走，卻不濕腳。要問佛法二字，還欠缺領悟。』

春天氣候溫暖，互相招呼著走出翠微山，時而行走時而坐下，完全忘記了歸途。黃昏時分一陣東風細雨，難以避免。

【English Translation】 English version Withered branches and rotten stones are utterly useless, wasting the affections of the Thunder God and Lightning Goddess in vain.

Chan Master Daoyan of Dufeng Zhushan (Successor of Boshan)

He once posted three questions to examine those who came to study. First: 'The road to Dufeng is treacherous, and the gatekeepers are strict. Those who wish to arrive, try to borrow a public certificate to see.'

By water and land, all roads lead to the imperial capital. The cold wind and northern snow are unbearable. Wearing out the soles of your feet is not as good as sitting peacefully. Only when you are content do you realize the sharpness of your hands and eyes. (Zhengguan Zhe)

Green peaks rise abruptly, and the water flows long. Emerald bamboos and yellow flowers bloom splendidly in autumn. In this scene, at this time, people feel content, and even a century-old nobleman is suddenly ennobled.

Chan Master Daozhou of Guilong Guhang (Successor of Boshan)

Because a monk asked: 'Zhenjue (referring to Chan Master Zhenjue) said, 'When the stone eggs have completely burst and the branches of the tamarisk tree sweep the ground, I shall return.' Now that you are succeeding to the seat, will you not return?' The Master said, 'Accuse me of the crime of slander and add to the punishment.' The monk said, 'In that case, let's settle the case based on the facts.' The Master said, 'I will take full responsibility.'

The stone eggs burst open, and the yellow crane departs; the branches of the tamarisk tree droop low, and the phoenix arrives. White duckweed and red smartweed, the autumn river is cold. The iron flute plays 'Falling Plum Blossoms' for no reason. (Haihui Xing)

Acting in a play, showing off heroism, two armies clash, and morale is high. Now, in these peaceful and uneventful days, the banners no longer flutter, only the wine flags sway. (Deshi Xin)

Having squandered the family fortune, utterly impoverished, secretly moving the body under the White Cloud Rock. Trampling over the bird path, the void revolves, the embroidered universe is without a speck of dust. (Chongxiao Yu)

Chan Master Guhang, because Chan Master Boshan ascended the Dharma hall to preach, the Master came out and asked: 'The bell has not rung, the drum has not sounded, is there still Buddha-dharma?' Chan Master Boshan said, 'The wooden man plays the flute at the bottom of the well, and the stone woman dances by the stream.' The Master said, 'How should one speak the mysterious phrase within the words?' Chan Master Boshan said, 'Midnight is the time of true brightness, and dawn does not reveal it.'

Deshi Xin said: 'Chan Master Boshan stands high on the mountaintop, yet cannot see the peak. Chan Master Guhang walks deep in the seabed, yet does not wet his feet. To ask about the two words 'Buddha-dharma,' one still lacks enlightenment.'

In the warm spring weather, they call to each other to go out of Cuiwei Mountain, sometimes walking, sometimes sitting, completely forgetting the way home. A gust of east wind and drizzle at dusk is unavoidable.

渾身透濕衣。(誕登清)

枯木寒巖絕點塵。凍云深鎖嶺頭春。冰肌梅萼傳音信。隱隱馨香冷醉人。

鳳樓高卷曙光寒。太古文明見也難。直入禁闈忘扃鎖。彤雲翻作雪花看。(天寧鴻)

博山雪澗道奉禪師(博山來嗣)

聞雞鼓翅叫。大悟曰。柏子焚殘焰欲無。鄰雞忽聽一聲呼。昔年錯認驢覷井。今日方知井覷驢。

譙樓鼓歇夢初醒。忽聽雞聲報曉鐘。莫道井驢從此悟。井驢拈卻始心空。(非臺鏡)

冶父星朗道雄禪師(博山來嗣)

因僧問。跨虎頭收虎尾猶是時人窠臼。如何得絕斷眾流萬機寢息。師曰如汝所問。

云冶父卸卻頂上鐵枷。要且無人證盟。

勞勞亭上十分春。忍把離情付水濵。唱罷陽關三疊曲。借他官柳送行人。(海慧惺)

夾岸桃花紅似火。滿堤柳絮白如銀。天風一陣來何處。狼藉枝頭多少春。

朗師機慣得其便。卻將貓尾拌貓飯。獲兔蒼鷹早已歸。幾多犬被枯樁賺。(非臺鏡)

金陵天界覺浪道盛禪師(東苑鏡嗣)

因荊國主請升座。僧問。今日荊國主設齋。還有受得王者供養也無。師曰。香風吹萎花。更雨新好者。曰恁么則梵王帝釋皆當稱讚也。師曰莫怪山僧不下床。

紫琈岠云。寧可戴角披毛。斷

【現代漢語翻譯】 現代漢語譯本 渾身濕透了衣裳。(誕登清)

枯木寒冷的巖石沒有一點塵埃。冰凍的雲彩深深地鎖住了山嶺上的春色。冰清玉潔的梅花傳遞著訊息，隱隱約約的清香讓人陶醉。

高樓上捲起，清晨的陽光帶著寒意。太古的文明難以見到。直接進入內室，忘記了門閂鎖閉。紅色的雲彩翻滾，看起來像是雪花。(天寧鴻)

博山雪澗道奉禪師(博山來嗣)

聽到雞叫就鼓動翅膀鳴叫。大悟說：柏樹籽燒殘，火焰快要熄滅。鄰居的雞突然聽到一聲呼喚。過去一年錯把驢當成看井的人，今天才知道是井在看驢。

譙樓的鼓聲停止，從夢中初醒。忽然聽到雞叫，報告著黎明的鐘聲。不要說從今以後因為井和驢而有所領悟，把井和驢都放下，才能使心空無一物。(非臺鏡)

冶父星朗道雄禪師(博山來嗣)

因為僧人問：『騎在老虎頭上，收住老虎尾巴，仍然是普通人的窠臼。如何才能斷絕所有流派，讓萬機都停止運作？』 禪師說：『正如你所問的。』

云冶父卸下了頭上的鐵枷，但卻沒有人來證明。

勞勞亭上春色十分美好，怎能忍心把離別的情緒託付給水邊。唱完陽關三疊的曲子，借用路邊的柳樹來送別行人。(海慧惺)

兩岸的桃花紅得像火，滿堤的柳絮白得像銀。一陣天風從哪裡吹來？吹落得滿地都是，枝頭上還剩下多少春色？

朗師的機鋒運用得心應手，卻把貓尾巴拌在貓飯里。抓兔子的蒼鷹早就回去了，有多少狗被枯樹樁欺騙了。(非臺鏡)

金陵天界覺浪道盛禪師(東苑鏡嗣)

因為荊國國主請他升座。僧人問：『今天荊國國主設齋，還有誰能受得起王者的供養呢？』 禪師說：『香風吹落了花朵，新的花朵會更加美好。』 僧人說：『這樣說來，梵王(Brahmā)帝釋(Indra)都應當稱讚您了。』 禪師說：『不要奇怪老衲不下床。』

紫琈岠云：寧可頭頂著角，披著毛。

【English Translation】 English version Clothes soaked through.(Dan Dengqing)

A withered tree and cold rocks, not a speck of dust. Frozen clouds deeply lock the spring on the mountain ridge. The ice-like plum blossoms convey news, and the faint fragrance intoxicates people with its coolness.

The phoenix tower is rolled up high, the dawn light is cold. It's difficult to see the ancient civilization. Directly enter the forbidden chamber, forgetting the lock. The red clouds turn into snowflakes to watch.(Tianning Hong)

Chan Master Daofeng of Xueshan in Boshan (Successor of Boshan)

Hearing the rooster crow, he flaps his wings and crows. He had a great realization and said: 'The burning embers of the cypress seeds are about to disappear. The neighboring rooster suddenly hears a call. In the past, I mistakenly thought the donkey was looking at the well, but today I know it is the well looking at the donkey.'

The drum of the watchtower stops, and I wake up from my dream. Suddenly, I hear the rooster crowing, announcing the dawn. Don't say that you have gained enlightenment from the well and the donkey from now on. Only by letting go of both the well and the donkey can the mind be empty.(Fei Taijing)

Chan Master Daoxiong Xinglang of Ye Fu (Successor of Boshan)

Because a monk asked: 'Riding on the head of a tiger and controlling its tail is still within the common people's sphere. How can one cut off all streams and let all machines rest?' The master said: 'As you have asked.'

Yun Yefu has removed the iron shackles from his head, but no one has testified to it.

The spring at Laolao Pavilion is very beautiful. How can I bear to entrust my parting feelings to the waterside? After singing the 'Yangguan Sandie' song, I borrow the official willows to see off the travelers.(Hai Hui Xing)

The peach blossoms on both banks are as red as fire, and the willow catkins on the embankment are as white as silver. Where does the heavenly wind come from? How much spring is scattered on the branches?

Master Lang is skilled and gets his convenience, but he mixes the cat's tail with the cat's food. The goshawk that catches rabbits has already returned. How many dogs are deceived by the dry stumps.(Fei Taijing)

Chan Master Daosheng Juelang of Tianjie Temple in Jinling (Successor of Dongyuan Jing)

Because the Lord of Jing Kingdom invited him to ascend the seat. A monk asked: 'Today, the Lord of Jing Kingdom is holding a vegetarian feast. Is there anyone who can receive the offerings of a king?' The master said: 'The fragrant wind blows away the flowers, and the new flowers will be even better.' The monk said: 'In that case, Brahmā (梵王) and Indra (帝釋) should all praise you.' The master said: 'Don't be surprised that this old monk doesn't get out of bed.'

Zi Fu Ju Yun: 'I would rather wear horns and wear fur.'

不肯瞎卻一師僧眼。浪老人較些子。者里則不然。還有受得王者供養也無。有甚饆饠䭔子快下將來。

內使頻添寶鴨香。彤庭月落正當堂。有人借問宮中事。尊貴天然懶下床。(海慧惺二)

出處何如聚處多。各抬身價嘆懡㦬。風流不在搽𧹬粉。只要情真對阿婆。

凌雲鳳閣奏簫韶。引出仙姬越㨾嬌。細語含情歸洞府。惟聞環珮響飄飖。(金鐸文)

天界參東苑。苑問曾聞博山提唱維摩經否。師曰曾聞。苑曰彌勒得一生受記作么生。師曰大有人疑著。苑曰你又恁么去。師異之。圍爐次。師舉古德劫火洞然話。有云壞。有云不壞。此意如何。苑曰你又恁么來。師后呈生平所見。苑然之。

黑白分明神妙局。當頭一著似難逢。巖前快遇知音者。斧爛柯銷看不窮。(亭山充)

虎嘯巖前興獨夸。驀然枯木產新芽。親承雨露空今古。別轉生涯吹玉笳。(無葉花)

悟了還須出見人。武夷山裡喪家珍。誰知一種生涯別。夢筆花開大地春。(智圓鑒)

一語機投志可酬。傢俬蕩盡轉風流。夜來石女呵呵笑。萬里天邊擁玉樓。(子愚喆)

天界因僧問。如何是大藏教詮不出底意旨。師曰淚出痛腸。曰末後拈花又作么生。師曰要頭斫將去。

堪嗟認影迷頭人。指出重關

【現代漢語翻譯】 現代漢語譯本： 不肯輕易放過任何一個僧人的缺點。浪老人還算好一點。這裡的情況則不然。還有誰能承受得起國王的供養呢？有什麼好吃的快點拿上來！

內廷使者頻繁地新增寶鴨香。月亮落在紅色的庭院裡，正對著大堂。如果有人問起宮中的事情，（我）因為尊貴而天生懶得下床。（海慧惺二）

出門在外不如聚在一起的時候多。各自擡高身價，感嘆茫然無知。風流不在於塗脂抹粉，只要真心對待老婦人。

凌雲鳳閣演奏著美妙的音樂，引出仙女們更加嬌媚動人。她們細語含情地回到洞府，只聽見環珮叮噹，聲音飄渺。（金鐸文）

天界（的人）拜訪東苑（的人）。東苑（的人）問（天界的人）是否聽說過博山（的人）提倡講解《維摩經》。師父說聽說過。東苑（的人）說，彌勒（菩薩）得到一生補處的授記，這是怎麼回事？師父說，很多人對此表示懷疑。東苑（的人）說，你又是怎麼看的？師父感到很奇怪。圍著火爐的時候，師父舉了古德關於劫火洞然的話，有人說（世界）會壞滅，有人說不會壞滅，這是什麼意思？東苑（的人）說，你又是怎麼理解的？師父後來呈上了自己平生所見，東苑（的人）表示認可。

黑白分明，神妙的棋局，當頭一著似乎難以應對。在巖石前如果能遇到知音，即使斧頭爛了，棋局也看不完。（亭山充）

老虎在巖石前咆哮，獨自讚美自己的威風。突然，枯木長出了新芽。親身承受雨露，貫穿古今。轉變生活方式，吹奏著玉笳。（無葉花）

領悟了之後還要出來見人。在武夷山裡失去了家珍。誰知道還有一種特別的生活方式，夢筆生花，大地一片春色。（智圓鑒）

一句話投機，心願就可以實現。家產蕩盡反而變得風流倜儻。夜裡石女呵呵地笑，萬里天邊聳立著玉樓。（子愚喆）

天界（的僧人）問（師父），什麼是大藏經也詮釋不出的意旨？師父說，（悲傷得）眼淚都出來了。僧人說，那末後拈花又是什麼意思？師父說，（把他的）頭砍下來！

可悲啊，那些認影迷頭的人，（我）指出了重關（的所在）。 English version: Not willing to easily let go of any monk's shortcomings. Lang Laoren (Wave Old Man) is slightly better. The situation here is different. Is there anyone who can bear the offerings of the king? Bring up some delicious food quickly!

The inner court envoy frequently adds precious duck incense. The moon falls in the red courtyard, right in front of the hall. If someone asks about matters in the palace, (I) am naturally too lazy to get out of bed because of my nobility. (Hai Hui Xing Er)

Being away from home is not as good as being together. Each raises their own worth, sighing at their ignorance. Elegance is not about applying rouge and powder, but about treating the old woman with sincerity.

The Lingyun Phoenix Pavilion plays beautiful music, leading out the fairies, even more charming and moving. They return to their cave dwellings, whispering with affection, only hearing the tinkling of jade pendants, the sound ethereal. (Jin Duo Wen)

The person from Tianjie (Heavenly Realm) visits the person from Dongyuan (Eastern Garden). The person from Dongyuan asks the person from Tianjie whether they have heard Boshan (a person's name) advocating and explaining the Vimalakirti Sutra. The master says they have heard of it. The person from Dongyuan says, 'Maitreya (Bodhisattva) has received the prediction of becoming a Buddha in his next life, what is the meaning of this?' The master says that many people doubt this. The person from Dongyuan says, 'What is your view on this?' The master feels strange. When sitting around the stove, the master cites the words of an ancient master about the fire of the kalpa burning brightly, some say (the world) will be destroyed, some say it will not be destroyed, what does this mean? The person from Dongyuan says, 'How do you understand it?' The master later presents his lifelong views, and the person from Dongyuan expresses approval.

Black and white are distinct, a miraculous chess game, the first move seems difficult to deal with. If you can meet a kindred spirit in front of the rock, even if the axe is rotten, you will never finish watching the game. (Ting Shan Chong)

The tiger roars in front of the rock, praising its own power alone. Suddenly, a withered tree sprouts new buds. Personally receiving rain and dew, penetrating the past and present. Changing the way of life, playing the jade flute. (Wu Ye Hua)

After enlightenment, you must come out to meet people. In Mount Wuyi, the family treasure is lost. Who knows that there is another special way of life, the dream pen produces flowers, and the earth is full of spring. (Zhi Yuan Jian)

A word that strikes the right chord, and the wish can be fulfilled. The family property is lost, but one becomes romantic and unrestrained. At night, the stone woman laughs heartily, and jade buildings stand tall on the horizon. (Zi Yu Zhe)

A monk from Tianjie (Heavenly Realm) asks (the master), what is the meaning that the Tripitaka cannot explain? The master says, '(I am so sad that) tears are coming out.' The monk says, 'Then what is the meaning of the flower offering at the end?' The master says, 'Cut off (his) head!'

Pitiable are those who mistake the shadow for the head, (I) have pointed out the location of the important pass.

【English Translation】 Not willing to easily let go of any monk's shortcomings. Lang Laoren (Wave Old Man) is slightly better. The situation here is different. Is there anyone who can bear the offerings of the king? Bring up some delicious food quickly! The inner court envoy frequently adds precious duck incense. The moon falls in the red courtyard, right in front of the hall. If someone asks about matters in the palace, (I) am naturally too lazy to get out of bed because of my nobility. (Hai Hui Xing Er) Being away from home is not as good as being together. Each raises their own worth, sighing at their ignorance. Elegance is not about applying rouge and powder, but about treating the old woman with sincerity. The Lingyun Phoenix Pavilion plays beautiful music, leading out the fairies, even more charming and moving. They return to their cave dwellings, whispering with affection, only hearing the tinkling of jade pendants, the sound ethereal. (Jin Duo Wen) The person from Tianjie (Heavenly Realm) visits the person from Dongyuan (Eastern Garden). The person from Dongyuan asks the person from Tianjie whether they have heard Boshan (a person's name) advocating and explaining the Vimalakirti Sutra. The master says they have heard of it. The person from Dongyuan says, 'Maitreya (Bodhisattva) has received the prediction of becoming a Buddha in his next life, what is the meaning of this?' The master says that many people doubt this. The person from Dongyuan says, 'What is your view on this?' The master feels strange. When sitting around the stove, the master cites the words of an ancient master about the fire of the kalpa burning brightly, some say (the world) will be destroyed, some say it will not be destroyed, what does this mean? The person from Dongyuan says, 'How do you understand it?' The master later presents his lifelong views, and the person from Dongyuan expresses approval. Black and white are distinct, a miraculous chess game, the first move seems difficult to deal with. If you can meet a kindred spirit in front of the rock, even if the axe is rotten, you will never finish watching the game. (Ting Shan Chong) The tiger roars in front of the rock, praising its own power alone. Suddenly, a withered tree sprouts new buds. Personally receiving rain and dew, penetrating the past and present. Changing the way of life, playing the jade flute. (Wu Ye Hua) After enlightenment, you must come out to meet people. In Mount Wuyi, the family treasure is lost. Who knows that there is another special way of life, the dream pen produces flowers, and the earth is full of spring. (Zhi Yuan Jian) A word that strikes the right chord, and the wish can be fulfilled. The family property is lost, but one becomes romantic and unrestrained. At night, the stone woman laughs heartily, and jade buildings stand tall on the horizon. (Zi Yu Zhe) A monk from Tianjie (Heavenly Realm) asks (the master), what is the meaning that the Tripitaka cannot explain? The master says, '(I am so sad that) tears are coming out.' The monk says, 'Then what is the meaning of the flower offering at the end?' The master says, 'Cut off (his) head!' Pitiable are those who mistake the shadow for the head, (I) have pointed out the location of the important pass.

又問津。恨殺口門生太窄。只將肝膽一時傾。

花冠卸卻忘尊貴。輸與傍人坐翠微。大義經詮重剖露。言言見諦不相違。(弘鼎教)

天界一日問僧。去年貧未是貧。今年貧始是貧。你道香嚴在那裡安身立命。曰。錐也無。立甚麼命。師曰亡命漢向草里輥作么。曰何處是草里輥。師曰黃連作馬鞭。

玉管頻吹劫外心。喚回枯骨作龍吟。云蒸碧海無人會。空引金波貫古今。(普濟龍)

蹋碎乾坤絕點塵。無軌跡處莫藏身。蟭螟眼裡翻筋斗。躍馬揚鞭過孟津。(崇效玉)

太平無事傳邊將。苜蓿烽前立信旗。喝起陣雲彌海上。一聲鼙鼓挫全師。(海慧惺)

太平時節論干戈。萬里沙場草也無。若是久經行陣者。收兵惟在一聲鑼。(正覺喆)

開元為霖道霈禪師(鼓山賢嗣)

上堂。無見頂相個個圓滿。為什麼我顯汝隱。鐙王座子人人有分。為什麼我坐汝立。知么。鏌鎁未出匣。遊絲千萬丈。等閑拈出來。一斷一切斷。

明月清風孤嶼外。白雲流水斷橋西。寒光一片明如鏡。混不得兮類不齊。(崇效玉)

子陵深隱富春山。閑把絲綸釣碧灣。蝦蟹寥寥秋水靜。空將明月伴鉤還。(慈雲文)

宗鑒法林卷七十一 卍新續藏第 66 冊 No. 129

【現代漢語翻譯】 現代漢語譯本 又問津（渡口）。恨只恨這口門（嘴巴）太窄，只能將滿腔的肝膽一時傾訴。

卸下華麗的花冠，不再顧及尊貴的身份，寧願輸給旁邊的人，一同坐在翠綠的山坡上。將深奧的佛法經典重新剖析顯露，字字句句都見真諦，沒有互相違背之處。（弘鼎教）

有僧人問天界禪師：『去年貧窮還不是真正的貧窮，今年貧窮才是真正的貧窮。』您說香嚴（智閑禪師）在哪裡安身立命？』僧人回答：『連錐子都沒有，還立什麼命？』禪師說：『你這亡命之徒在草叢裡翻滾做什麼？』僧人問：『哪裡是草叢裡翻滾？』禪師說：『用黃連做馬鞭。』

玉笛頻頻吹奏那劫外的心聲，喚回枯朽的骸骨，發出龍的吟嘯。雲氣蒸騰碧藍的大海，卻沒有人能夠領會，只能空自引來金色的波濤，貫穿古今。（普濟龍）

一腳踏碎乾坤，斷絕一切塵埃，沒有軌跡的地方，更不要藏身。即使在蟭螟（一種小蟲）的眼裡，也要翻筋斗，躍馬揚鞭，跨過孟津（古渡口）。（崇效玉）

太平無事的時候，卻要調動邊疆的將領，在種植苜蓿的烽火臺前，樹立起誠信的旗幟。一聲喝令，陣陣烏雲瀰漫海上，一聲鼙鼓，就能挫敗整個軍隊。（海慧惺）

太平盛世卻要談論戰爭，萬里沙場連草都沒有。如果是有經驗的將士，收兵只需要一聲鑼響。（正覺喆）

開元為霖道霈禪師（鼓山賢嗣）

上堂說法：『無見頂相（佛的三十二相之一）個個圓滿，為什麼我顯現而你們卻隱藏？鐙王座子（比喻尊貴的位置）人人都有份，為什麼我坐著而你們卻站著？』知道嗎？鏌鎁（古代名劍）未出劍匣，遊絲就有千萬丈長。隨便拿出來，一斷一切都斷。

明月清風，在孤零零的小島之外，白雲流水，在斷橋的西邊。寒光一片，明亮如鏡，混淆不得，也無法歸類。（崇效玉）

嚴子陵（東漢高士）深深隱居在富春山，悠閒地拿著釣絲，在碧綠的河灣垂釣。蝦蟹稀少，秋水寂靜，只能空將明月陪伴著魚鉤返回。（慈雲文）

宗鑒法林卷七十一 卍新續藏第 66 冊 No. 129

【English Translation】 English version Again, asking for the ford. Hating that the mouth gate is too narrow, only pouring out the heart and soul all at once.

Removing the floral crown, forgetting the nobility, willing to lose to the person beside, sitting together on the verdant slope. Re-analyzing and revealing the profound Buddhist scriptures, every word and sentence reveals the truth, without any contradictions. (Hong Ding Jiao)

A monk asked Zen Master Tianjie: 'Last year's poverty was not true poverty, this year's poverty is true poverty.' You say, where does Xiangyan (Zhiyan Zen Master) settle down and establish his life?' The monk replied: 'There isn't even an awl, what life is there to establish?' The Zen master said: 'What are you, a fugitive, doing rolling in the grass?' The monk asked: 'Where is rolling in the grass?' The Zen master said: 'Using bitter root as a horse whip.'

The jade flute frequently plays the heart's voice beyond the kalpa, calling back the withered bones, emitting the dragon's roar. The clouds steam the azure sea, but no one can comprehend it, only vainly drawing the golden waves, penetrating through ancient and modern times. (Pu Ji Long)

Trampling the universe to pieces, severing all dust, where there are no traces, do not hide. Even in the eyes of a midge (a small insect), somersault, ride a horse and whip, crossing the Mengjin (ancient ferry). (Chong Xiao Yu)

In times of peace, border generals are mobilized, and banners of trust are erected in front of alfalfa beacon towers. With a shout, clouds fill the sea, and with a drumbeat, the entire army is defeated. (Hai Hui Xing)

In peaceful times, discussing warfare, there is not even grass on the ten-thousand-mile battlefield. If one is an experienced general, withdrawing troops only requires a gong. (Zheng Jue Zhe)

Zen Master Kaiyuan Weilin Daopei (Gu Shan Xian Si)

Ascending the hall to preach: 'The invisible crown of the head (one of the thirty-two marks of the Buddha) is perfectly complete for everyone, why do I appear while you hide? Everyone has a share in the Dengwang seat (a metaphor for a noble position), why am I sitting while you are standing?' Do you know? Before Mo Ye (ancient famous sword) leaves the scabbard, the gossamer is already ten thousand feet long. Taking it out casually, one cut severs everything.

Bright moon and clear breeze, outside the solitary island, white clouds and flowing water, west of the broken bridge. A piece of cold light, bright as a mirror, cannot be confused, nor can it be classified. (Chong Xiao Yu)

Yan Ziling (a recluse of the Eastern Han Dynasty) deeply secluded in Mount Fuchun, leisurely holding a fishing line, fishing in the green bay. Shrimp and crabs are scarce, the autumn water is quiet, only vainly accompanying the fishing hook with the bright moon to return. (Ci Yun Wen)

Zongjian Falin Volume 71 卍 New Continued Collection Volume 66 No. 129

7 宗鑒法林

宗鑒法林卷七十二

集云堂　編

尊宿(未詳嗣法)

福州東山雲頂禪師

因僧問如何是和尚日用事。師曰。我吃飯。汝受饑。曰法法不相到又作么生。師曰。汝作罪。我皆知。

法林音云。理不借處爭敢侵著它一些子。道不礙時又何嘗有一物為對為待。此是東山見處。若約法林門下。正是白日迷路。復頌。

越水吳山引斷腸。春風夢裡繡鴛鴦。箇中法法不相到。明月依然照故鄉。

翡翠貪魚渚芷邊。青錢點碧水中旋。隨風上下渾無礙。數數閑情別有天。(粟庵鼎)

雲頂因僧問如何是和尚一枝拂。師曰打破修行窟。曰恁么則本來無一物也。師曰知無者是誰。曰學人罪過。師曰再思可矣。

法林音云。佛來也斬。魔來也斬。東山究竟不知者拂子來處。若一概放過。何異截鶴續鳧。　永寧鼎云。好一枝拂。者僧拈不起。東山用不得。永寧慣行平展。要且難為分析。

云鎖蒼崖花滿溪。行人到此路猶迷。一聲啼鳥出幽谷。正是仙家對奕時。(海慧惺)

重門吏散印刁刀。片紙從教聳骨毛。欲問中書堂里事。紛紛劍戟似蓬蒿。(法林音)

峰頂池開十丈蓮。香風吹醒洞中仙。斜冠倒履雲端現。故爾蹁躚聲色前。(粟庵鼎

【現代漢語翻譯】 現代漢語譯本 宗鑒法林卷七十二

集云堂 編

尊宿(未詳嗣法)

福州東山雲頂禪師

有僧人問：『什麼是和尚您每日所做的事？』禪師說：『我吃飯，你捱餓。』僧人說：『法法之間互不相干，又是怎麼回事呢？』禪師說：『你作惡，我都知道。』

法林音評論說：『理若非自身所有，怎敢侵佔一絲一毫？道若暢通無阻，又何曾有一物可以相對或對待？』這是東山禪師的見解。若按法林門下的說法，這簡直是白日迷路。』又作偈頌：

越水吳山，令人肝腸寸斷，春風夢裡，繡著成對的鴛鴦。其中法法互不相干，明月依舊照耀著故鄉。

翠鳥貪戀魚兒，停留在長滿芷草的岸邊，青色的錢幣在碧水中旋轉。隨風上下，毫無阻礙，數不清的閒情逸致，別有一番天地。(粟庵鼎)

雲頂禪師因有僧人問：『什麼是和尚您手中的拂塵？』禪師說：『打破修行之窟。』僧人說：『這麼說來，本來就什麼都沒有了？』禪師說：『知道「無」的是誰？』僧人說：『學人知錯了。』禪師說：『再想想就可以了。』

法林音評論說：『佛來了也斬，魔來了也斬，東山禪師終究不知拂塵的來處。若是一概放過，和截斷鶴腿續接野鴨的短腿有什麼區別？』永寧鼎評論說：『好一枝拂塵，這個僧人拿不起來，東山禪師用不得。永寧禪師習慣直來直去，想要分析也難。』

雲霧鎖住蒼翠的山崖，鮮花開滿溪谷，行人到此，道路依然迷茫。一聲鳥鳴從幽深的山谷中傳出，正是神仙們對弈的時候。(海慧惺)

重重宮門，官吏散去，只留下刻著刁刀的印章，一張紙就能讓人毛骨悚然。想要打聽中書堂里的事，只見刀劍如蓬蒿般雜亂。(法林音)

峰頂的池塘里盛開著十丈高的蓮花，香風吹醒了洞中的神仙。歪戴著帽子，倒穿著鞋子，在雲端顯現，所以才會在歌舞聲色前翩翩起舞。(粟庵鼎)

【English Translation】 English version Zongjian Falin Volume 72

Compiled by Jiyun Hall

Venerable Monks (Succession of Dharma unknown)

Zen Master Yunding of Dongshan Mountain, Fuzhou

A monk asked: 'What are the abbot's daily activities?' The Master said: 'I eat, and you go hungry.' The monk said: 'If the Dharmas do not interact, what is happening?' The Master said: 'You commit sins, and I know them all.'

Falin's commentary says: 'If the principle is not one's own, how dare one encroach upon it even a little? If the Dao is unobstructed, how can there be anything to oppose or depend on?' This is Zen Master Dongshan's view. According to the Falin school, this is like being lost in broad daylight.' He also composed a verse:

The lands of Yue and Wu break the heart, in spring dreams, embroidered mandarin ducks. Among them, the Dharmas do not interact, the bright moon still shines on the old village.

The kingfisher covets the fish, resting on the bank full of angelica, green coins spin in the blue water. Rising and falling with the wind, completely unhindered, countless leisurely sentiments, a different world altogether. (Su'an Ding)

Zen Master Yunding, because a monk asked: 'What is the abbot's whisk?' The Master said: 'It breaks the cave of cultivation.' The monk said: 'In that case, there is originally nothing?' The Master said: 'Who is it that knows 'nothing'?' The monk said: 'This student is at fault.' The Master said: 'Think again, it is permissible.'

Falin's commentary says: 'If the Buddha comes, cut him down; if the demon comes, cut him down. Zen Master Dongshan ultimately does not know where the whisk comes from. If one lets everything pass, what is the difference between cutting off the crane's legs to lengthen the duck's short legs?' Yongning Ding commented: 'A good whisk, this monk cannot pick it up, Zen Master Dongshan cannot use it. Zen Master Yongning is used to being straightforward, it is difficult to analyze.'

Clouds lock the green cliffs, flowers fill the stream, travelers arrive here, the road is still lost. A bird's cry comes from the deep valley, it is the immortals playing chess. (Haihui Xing)

Heavy gates, officials dispersed, leaving only the seal engraved with 'Diao Dao', a single piece of paper can make one's hair stand on end. Wanting to inquire about the affairs in the Zhongshu Hall, only to see swords and spears as chaotic as weeds. (Falin Yin)

A ten-zhang lotus blooms in the pond on the peak, the fragrant wind awakens the immortals in the cave. Wearing a crooked hat and shoes upside down, appearing in the clouds, therefore dancing gracefully before the sounds and sights. (Su'an Ding)

)

雲頂因士問。洞山道有一物上拄天下拄地。未審是甚麼物。師曰擔鐵枷吃鐵棒。曰天地黑山河走。師曰。閻老殿前添一鬼。北邙山下臥千年。士呼快活快活。師曰也是野狐吞老鼠。

法林音云。蠱毒之家水莫嘗。東山既不能覷透價老心肝。爭免數百年後帶累者漢活葬在洞山門下。復頌。

荊棘巖前出老根。多年猶帶血斑痕。不知何處腥風至。徒向荒郊欲返魂。

劃斷千江白雪紛。赤梢沉困暗消魂。漁翁夜半鳴桹急。大叫天明失路行。(粟庵鼎)

高郵州定禪師

因僧問透網金鱗以何為食。師曰乾屎橛。

法林音云。百尺竿頭不知轉身之路。空扭捏三聖鼻孔。萬仞巖前不解垂手之機。徒模糊雲門眼睛。今日有人恁么問。法林終不肯。祇有受璧之心。　永寧鼎云。索價八百。擬酬一千。可謂高邁古今。在今之世十個五雙。背秦忘楚者多。摹腹問心者少。

鐵壁銀山涌出來。當頭一拶便成灰。錦鱗若解生頭角。迸破青天走逆雷。(海慧惺)

蹋碎佛階襯馬蹄。殘紅飄處印香泥。清波涌出遊艇子。遙望蘆花一色迷。(法林音)

鄭州普照寺佛光道悟禪師

身著白衫。跨黃犢吹短笛。游于洛中。嘗曰。道我凡耶。曾向聖位中來。道我聖耶。又向凡位中

【現代漢語翻譯】 現代漢語譯本

雲頂因士問道：『洞山（Dongshan，人名）道：有一物上拄天下拄地，未審是什麼物？』 師說：『擔鐵枷吃鐵棒。』 因士說：『天地黑山河走。』 師說：『閻老（Yanlao，閻王）殿前添一鬼，北邙山（Beimang Mountain，地名）下臥千年。』 因士呼喊：『快活快活！』 師說：『也是野狐吞老鼠。』 法林音說：『蠱毒之家水莫嘗，東山既不能覷透價老心肝，爭免數百年後帶累者漢活葬在洞山門下。』 復頌： 『荊棘巖前出老根，多年猶帶血斑痕。不知何處腥風至，徒向荒郊欲返魂。』 『劃斷千江白雪紛，赤梢沉困暗消魂。漁翁夜半鳴桹急，大叫天明失路行。』(粟庵鼎) 高郵州定禪師 因僧人問：『透網金鱗以何為食？』 師說：『乾屎橛。』 法林音說：『百尺竿頭不知轉身之路，空扭捏三聖（Sansheng，人名）鼻孔，萬仞巖前不解垂手之機，徒模糊雲門（Yunmen，人名）眼睛。今日有人恁么問，法林終不肯，祇有受璧之心。』 永寧鼎說：『索價八百，擬酬一千，可謂高邁古今。在今之世十個五雙，背秦忘楚者多，摹腹問心者少。』 『鐵壁銀山涌出來，當頭一拶便成灰。錦鱗若解生頭角，迸破青天走逆雷。』(海慧惺) 『蹋碎佛階襯馬蹄，殘紅飄處印香泥。清波涌出遊艇子，遙望蘆花一色迷。』(法林音) 鄭州普照寺佛光道悟禪師 身著白衫，跨黃犢吹短笛，游于洛中。 曾說：『道我凡耶，曾向聖位中來。道我聖耶，又向凡位中』

【English Translation】 English version

Yunding Yinshi asked: 'Dongshan (name of a person) said: There is a thing that supports the sky above and the earth below. I wonder what it is?' The master said: 'Carrying iron shackles and eating iron rods.' Yinshi said: 'The sky and the earth are dark, and the mountains and rivers are running.' The master said: 'Another ghost is added in front of Yanlao's (the King of Hell) palace, and lies for thousands of years under Beimang Mountain (name of a place).' Yinshi shouted: 'Happy, happy!' The master said: 'It's just a wild fox swallowing a mouse.' Falin Yin said: 'Do not taste the water from a poisonous family. Since Dongshan cannot see through the old heart, how can he avoid being buried alive under Dongshan's gate hundreds of years later?' He further praised: 'Old roots emerge from the thorny rock, still bearing traces of blood after many years. I don't know where the fishy wind comes from, vainly trying to return the soul to the desolate suburbs.' 'Cutting off thousands of rivers, white snow flutters, red tails sink and souls fade away. The fisherman cries urgently in the middle of the night, shouting loudly that he has lost his way at dawn.' (Su'an Ding) Zen Master Ding of Gaozhou Prefecture Because a monk asked: 'What does the golden scale that has passed through the net eat?' The master said: 'Dried shit stick.' Falin Yin said: 'At the top of a hundred-foot pole, he doesn't know the way to turn around, vainly twisting Sansheng's (name of a person) nostrils, and not understanding the opportunity to hang down his hands in front of a ten-thousand-ren cliff, blurring Yunmen's (name of a person) eyes in vain. If someone asks like this today, Falin will never agree, only having the heart to accept the jade.' Yongning Ding said: 'Asking for eight hundred, intending to pay one thousand, it can be said to be lofty and surpassing the past and the present. In today's world, five pairs out of ten are those who betray Qin and forget Chu, and few are those who examine their hearts.' 'Iron walls and silver mountains surge out, and they turn to ashes when they are crushed head-on. If the brocade scales can grow horns, they will burst through the blue sky and run against the thunder.' (Haihui Xing) 'Trampling on the Buddha's steps and lining the horse's hooves, the remaining red floats and prints the fragrant mud. Clear waves surge out of the yachts, and the reeds are a hazy color in the distance.' (Falin Yin) Zen Master Foguang Daowu of Puzhao Temple in Zhengzhou Wearing a white shirt, riding a yellow calf and playing a short flute, he traveled in Luoyang. He once said: 'Say I am ordinary? I have come from the holy position. Say I am holy? I am also in the ordinary position.'

去。道我非凡非聖耶。卻向毗盧頂上別有行處。

法林音云。佛光貪它一粒米。卻將曩劫熏修狼藉殆盡。且道那裡是貪它粒米處。

手內瑯玕七尺筇。穿云度水活如龍。有時拈在融峰上。劃破青天不放鬆。(澗庵怡)

茅庵縛就傍雙林。拄杖常隨過別岑。謾道渠儂無住處。滿山枯木似龍吟。(法林音)

溫州靈云省庵思禪師

結夏上堂。以大圓覺牛角馬角。為我伽藍瓜籃菜籃。

法林音云。掀翻威音那畔。了無軌跡可尋。掃除今世門頭。不留一些余習。要且無出身之路。

霜葉飛飛月一天。閑將錦瑟調牕前。知音欲得周郎至。故意時時誤拂弦。(慈雲文)

歷歷古今磨晝夜。忙忙日月跳雙丸。不知天地為誰老。留得青山畫里看。(海慧惺)

縛個庵兒傍水灣。惟留心事對青山。幽居不問朝堂事。鎮日寥寥獨掩關。(法林音)

泗川大瘤禪師

所至以勘驗為事。過雪竇乃曰。者老漢口裡水漉漉地。竇曰你不肯老僧那。師曰果然口裡水漉漉地。以坐具一摵便去。直歲不甘。趁至中路損師一足。師曰此是老漢使之。它日須折一足償我。竇果如其語。

法林音云。雪竇水漉漉底。后折一足償它。大瘤水漉漉底。直歲打折一足。還償得雪竇也未。復

【現代漢語翻譯】 現代漢語譯本： 去。說我既非凡人也非聖人嗎？卻在毗盧（Vairocana，佛名，意為光明遍照）頂上另有一番作為。

法林音禪師說，佛光貪圖一粒米，卻將過去無數劫的修行破壞殆盡。那麼，哪裡是貪圖這粒米的地方呢？

手中拿著七尺長的精美竹杖，穿云渡水，靈活如龍。有時把它放在融峰之上，劃破青天也不放鬆。（澗庵怡）

在雙林旁邊結了個茅草菴，拄杖常常伴隨我走過別的山峰。不要說我沒有住處，滿山的枯木都像龍的吟叫。（法林音）

溫州靈云省庵思禪師

結夏安居時上堂說法，以大圓覺（Mahāvaipulya，大乘佛教經典）為牛角馬角，作為我伽藍（Saṃghārāma，僧院）的瓜籃菜籃。

法林音禪師說，掀翻威音王佛（Vipaśyin，過去七佛之首）那邊，了無軌跡可尋。掃除今世門前，不留一絲余習。然而沒有出身之路。

霜葉飛舞，月光灑滿天空。閑暇時在窗前調整錦瑟。知音想要周郎（周瑜）到來，故意時時撥錯琴絃。（慈雲文）

古往今來，日月不停地流逝。日月像兩個彈丸一樣飛快地跳動。不知道天地為誰而衰老，留下青山供人在畫中欣賞。（海慧惺）

結個小庵在水灣旁邊，只留下心事與青山相對。幽靜地居住，不問朝廷之事，整天寂寞地關著門。（法林音）

泗川大瘤禪師

所到之處以勘驗他人為事。經過雪竇寺時說，這個老漢口裡水漉漉地（指說話不乾脆）。雪竇禪師說，你不認可老僧嗎？大瘤禪師說，果然口裡水漉漉地。用坐具一摔就走了。直歲（寺院的執事僧）不甘心，追到半路打斷了大瘤禪師的一隻腳。大瘤禪師說，這是老漢（指雪竇禪師）指使的，他日須折一隻腳來償還我。雪竇禪師後來果然應驗了他的話。

法林音禪師說，雪竇禪師水漉漉底，後來折了一隻腳來償還他。大瘤禪師水漉漉底，直歲打折了一隻腳。這樣還償還得雪竇禪師嗎？再復說。

【English Translation】 English version: Go. Do you say I am neither extraordinary nor a saint? Yet, on the top of Vairocana (Buddha name, meaning 'illuminating everywhere'), there is another way to act.

Dharma Forest Sound said, 'The Buddha's light covets a grain of rice, yet it destroys all the cultivation of countless past kalpas. Then, where is the place to covet this grain of rice?'

Holding a seven-foot-long exquisite bamboo staff in hand, passing through clouds and crossing water, as agile as a dragon. Sometimes placing it on Rong Peak, splitting the blue sky and not letting go. (Jian'an Yi)

A thatched hut is built beside Shuanglin (Double Grove), the staff often accompanies me through other peaks. Don't say I have no dwelling place, the withered trees all over the mountain sound like the dragon's roar. (Dharma Forest Sound)

Zen Master Si of Lingyun Sheng'an in Wenzhou

During the summer retreat, he ascended the hall to preach, using the Great Perfect Enlightenment (Mahāvaipulya, a Mahayana Buddhist scripture) as ox horns and horse horns, as the melon baskets and vegetable baskets of my Sangharama (Saṃghārāma, monastery).

Dharma Forest Sound said, 'Overturning the other side of Vipaśyin Buddha (the first of the past seven Buddhas), there is no trace to be found. Sweeping away the front of this world's gate, leaving not a trace of old habits. Yet there is no way out.'

Frosty leaves flutter, moonlight fills the sky. Leisurely tuning the brocade zither before the window. If a connoisseur desires Zhou Lang (Zhou Yu) to arrive, deliberately misplacing the strings from time to time. (Ciyun Wen)

Throughout ancient and modern times, day and night pass ceaselessly. The sun and moon jump like two pellets. I wonder for whom the heaven and earth grow old, leaving the green mountains for people to admire in paintings. (Haihui Xing)

Building a small hut beside the water bay, only leaving my thoughts to face the green mountains. Living in seclusion, not asking about court affairs, closing the door alone in solitude all day long. (Dharma Forest Sound)

Zen Master Da Liu of Sichuan

Wherever he went, he made it his business to examine others. When passing by Xuedou Temple, he said, 'This old man's mouth is watery (meaning speaking indecisively).' Zen Master Xuedou said, 'Do you not approve of this old monk?' Zen Master Da Liu said, 'Indeed, his mouth is watery.' He threw his sitting mat and left. The monastery officer was not satisfied and chased him halfway, breaking one of Zen Master Da Liu's legs. Zen Master Da Liu said, 'This was instructed by the old man (referring to Zen Master Xuedou), one day he must break a leg to repay me.' Zen Master Xuedou indeed fulfilled his words later.

Dharma Forest Sound said, 'Zen Master Xuedou was watery, and later broke a leg to repay him. Zen Master Da Liu was watery, and the monastery officer broke a leg. Can this repay Zen Master Xuedou? Let's say it again.'

頌。

詩腸僅比酒腸寬。痛飲揮毫興未闌。引雨寒煙入戶急。柳弓葦箭帶心肝。

瞋不是瞋。打亦非打。得人一牛。還人一馬。白雪陽春唱高和寡。兩個獨腳可知禮也。(植山樹)

杭州云棲蓮池袾宏大師

謁笑巖于柳巷。求開示。巖曰。阿你三千里外來開示我。我有甚麼開示你。師恍然辭歸。過東昌道中。聞譙樓鼓聲忽大悟。述偈曰。三十年前事可疑。三千里外遇何奇。焚香擲戟渾閒事。魔佛空爭是與非。

承天惺云。云棲雖然悟去。爭奈墮在半途。若要歸家穩坐。直須掉轉頭來再見笑巖始得。　法林音云。歸馬華山之陽。放牛桃林之野。雖則南向讓三北向讓再。依然征誅而得天下。復頌。

上園歷罷到江濵。滿眼紅黃入夢頻。興罷歸來無覓處。故鄉端不在西秦。

水到燕山心不正。撞頭偏遇打頭風。可憐拶破東昌鼓。喪盡傢俬兩手空。(慈雲文)

東昌門外鼓騰騰。驀拶虛空撲地崩。拈得紅爐一片雪。卻是黃河六月冰。(予哉元)

云棲因侍郎王宗沐問。夜來老鼠唧唧。說盡一部華嚴經。師曰貓兒突出時如何。王無語。師自代曰。走卻法師。留下講案。遂頌。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出畫堂前。床頭說法無訊息。無訊息。

【現代漢語翻譯】 現代漢語譯本： 頌。

詩人的情懷就像酒量一樣寬廣，盡情暢飲，揮筆寫作，興致依然不減。寒冷的煙霧伴著雨水急切地涌入屋內，用柳條做弓，用蘆葦做箭，都帶著真摯的情感。

'嗔'不是真正的嗔怒，打也不是真的打。得到別人的一頭牛，就還給別人一匹馬。像《白雪》、《陽春》這樣的高雅樂曲，能一起唱和的人很少。兩個獨腳的人，也懂得禮儀。（植山樹）

杭州云棲的蓮池袾宏（Lianchi Zhuhong，明代高僧）大師

在柳巷拜訪笑巖（Xiaoyan，禪師名號），請求開示。笑巖說：『你從三千里之外來讓我開示，我有什麼可以開示你的？』大師恍然大悟，告辭返回。在經過東昌的路上，聽到譙樓的鼓聲，忽然大徹大悟。於是寫了一首偈：『三十年前的事情令人懷疑，三千里之外的相遇有什麼奇異？焚香、擲戟，都是多餘的事情，魔和佛都在空爭是非。』

承天惺云（Cheng Tianxingyun，僧人名號）說：云棲（Yunqi，蓮池袾宏大師的別號）雖然開悟了，可惜墮落在半途。如果想要穩穩當當地回到家，必須掉轉頭來，再次拜見笑巖才行。法林音云（Falin Yinyun，僧人名號）說：讓戰馬回到華山之陽，放牛到桃林之野，即使像南向讓和北向讓那樣謙讓，最終還是要經過征戰才能得到天下。再次作頌：

遊覽過上園，又來到江邊，滿眼都是紅色和黃色，常常出現在夢中。興致消退後，想要回去卻找不到地方，真正的故鄉根本不在西秦。

水流到燕山，心就不正了，迎面而來的是頂頭風。可憐撞破了東昌的鼓，喪失了全部家當，兩手空空。（慈雲文）

東昌門外的鼓聲震天動地，猛然撞擊虛空，轟然崩塌。拈起紅爐中的一片雪花，卻像是黃河六月的冰。（予哉元）

云棲（Yunqi，蓮池袾宏大師的別號）因為侍郎王宗沐（Wang Zongmu，明代官員）問：『夜裡老鼠吱吱叫，說盡了一部《華嚴經》（Huayan Jing，佛教經典）。』大師說：『貓兒突然出現時會怎麼樣？』王宗沐沒有回答。大師自己回答說：『法師跑掉了，留下了講經的桌子。』於是作頌：『老鼠吱吱叫，《華嚴經》歷歷在目。奇怪啊，王侍郎，竟然被畜生迷惑。貓兒突然出現在畫堂前，床頭說法沒有訊息。沒有訊息。』

【English Translation】 English version: Ode.

The poet's heart is as wide as his capacity for wine; he drinks heartily and wields his brush, his inspiration undiminished. Cold mist accompanies the rain, rushing into the house; willow bows and reed arrows carry sincere emotions.

'Anger' is not true anger, and striking is not true striking. Receiving an ox from someone, return a horse. Like 'White Snow' and 'Yangchun', elegant melodies with few who can harmonize. Even two one-legged men understand etiquette. (Zhi Shanshu)

Master Lianchi Zhuhong (Lianchi Zhuhong, a prominent monk of the Ming Dynasty) of Yunqi (Yunqi, place name) in Hangzhou

Visited Xiaoyan (Xiaoyan, a Chan master's name) in Liuxiang, seeking enlightenment. Xiaoyan said, 'You come from three thousand miles away to have me enlighten you; what do I have to enlighten you with?' The master suddenly understood and took his leave. On the way through Dongchang, he heard the drum of the watchtower and suddenly attained great enlightenment. He then wrote a verse: 'The events of thirty years ago are doubtful; what is so strange about meeting three thousand miles away? Burning incense and throwing halberds are all superfluous; demons and Buddhas are vainly contending over right and wrong.'

Cheng Tianxingyun (Cheng Tianxingyun, a monk's name) said: Although Yunqi (Yunqi, another name for Master Lianchi Zhuhong) attained enlightenment, he unfortunately fell halfway. If you want to return home safely, you must turn around and see Xiaoyan again. Falin Yinyun (Falin Yinyun, a monk's name) said: Let the warhorses return to the south of Mount Hua, and graze the cattle in the wilderness of Taolin. Even if they yield like Nan Xiang Rang and Bei Xiang Rang, they still have to conquer the world through war. He composed another ode:

Having toured the Shang Garden and arrived at the riverside, my eyes are filled with red and yellow, often appearing in my dreams. When the inspiration fades, I want to return but cannot find the place; the true hometown is not in Western Qin.

When water flows to Yanshan, the heart becomes impure, and one encounters a headwind. It is pitiful to break the drum of Dongchang, losing all possessions and ending up empty-handed. (Ciyun Wen)

The sound of the drum outside Dongchang Gate shakes the heavens, suddenly striking the void and collapsing with a crash. Picking up a snowflake from the red furnace, it is like the ice of the Yellow River in June. (Yu Zaiyuan)

Yunqi (Yunqi, another name for Master Lianchi Zhuhong) because Vice Minister Wang Zongmu (Wang Zongmu, an official of the Ming Dynasty) asked: 'At night, the mice squeak, reciting the entire Huayan Sutra (Huayan Jing, a Buddhist scripture).' The master said: 'What happens when the cat suddenly appears?' Wang Zongmu did not answer. The master answered himself: 'The Dharma master runs away, leaving behind the lecture table.' So he composed an ode: 'The mice squeak, the Huayan Sutra is vivid. Strange, Wang Vice Minister, to be deceived by animals. The cat suddenly appears in front of the painted hall, and there is no news of the Dharma being preached by the bedside. No news.'

大方廣佛華嚴經。世主妙嚴品第一。

法林音云。既不能格外追問。又不能格外提持。豈善作者乎。致令王公死在句下。不見道大凡宗師不可祇一路也。復頌。

毗盧樓閣月朦朧。剎剎塵塵絕異同。堪笑善財無覓處。清光狼藉粉墻東。

西風愁起綠波間。菡萏香消翠葉殘。細雨夢迴雞塞遠。小樓吹徹玉笙寒。(粟庵鼎)

主重重也伴重重。一夜深談性海空。二十四幢平榻地。不知誰撞玉樓鐘。(辨才海)

云棲因僧問。參禪唸佛可融通否。師曰。若然是兩物。用得融通著。

法林音云。天地一理。萬法一如。大師不妨會盡。祇是中心樹子猶望它人討保在。

孤山梅白非因雪。雪谷香生不是梅。梅雪兩忘豐骨露。清香隱隱襲人來。(寧壽恒)

桃源洞里卜幽棲。雞犬桑麻樂有餘。採得黃精和白朮。一時收入藥胡盧。(海慧惺)

滿山筍蕨滿園茶。歷落巖前斗晚霞。午夜夢迴才一顧。般般風味不須賒。(法林音)

云棲新春日示眾。今日賀新春。歲時重換卻。昨日作么生。十二月廿八。

法林音云。拈頭作尾。拈尾作頭。不知四時密移。那管日月推遷。更贈一柄埽帚去。館驛門前作生涯。

青山日伸頸。綠水夜揚眉。握管虛空判。寫出舊鐘馗

【現代漢語翻譯】 現代漢語譯本：

《大方廣佛華嚴經·世主妙嚴品第一》。

法林音說：『既不能在格局之外追問，又不能在格局之外提持，難道是好的作者嗎？』以致讓王公死在語句之下。沒聽說道，大凡宗師不可只走一條路啊。又作頌：

『毗盧樓閣月色朦朧，每個剎土、每粒微塵都絕然不同。可笑善財（Sudhana，求道者）無處尋覓，清光散落在粉白的墻東。』

『西風愁緒在綠波間興起，荷花香消散，翠綠的葉子凋殘。細雨中夢迴，雞塞（古代邊塞）遙遠，小樓上吹奏玉笙，寒意陣陣。』（粟庵鼎）

『主重重，伴重重，一夜深談性海空。二十四幢平放在地上，不知是誰撞響了玉樓的鐘。』（辨才海）

云棲（Yunqi，地名）的僧人問：『參禪和唸佛可以融通嗎？』師父說：『如果它們是兩樣東西，哪裡用得著融通呢？』

法林音說：『天地一個道理，萬法一個如。大師不妨全部領會。只是中心樹子，還希望他人來擔保。』

『孤山的梅花潔白並非因為雪，雪谷的香氣散發並非因為梅花。梅和雪都忘卻，豐滿的骨骼顯露，清香隱隱地襲人而來。』（寧壽恒）

『在桃源洞里選擇幽靜的居所，雞鳴犬吠，種桑麻，其樂無窮。採得黃精和白朮，一時都收入藥葫蘆。』（海慧惺）

『滿山都是竹筍和蕨菜，滿園都是茶樹，在歷落的巖石前，與晚霞爭輝。午夜夢迴才回頭一看，種種風味都不需要賒欠。』（法林音）

云棲在新春之日向大眾開示：『今日慶賀新春，歲月時節重新更換。昨日如何呢？』十二月二十八。

法林音說：『把開頭當結尾，把結尾當開頭。不知道四時悄悄地轉移，哪裡管日月推移。』再贈送一把掃帚去，在館驛門前謀生。

青山白天伸長脖頸，綠水夜晚揚起眉毛。握著筆在虛空中判決，寫出舊時的鐘馗（Zhong Kui，傳說人物）。

【English Translation】 English version:

The Great Expansive Buddha Flower Garland Sutra, Chapter 1: Wondrous Adornments of World Rulers.

Falin Yin said: 'If one cannot question beyond the framework, and cannot uplift beyond the framework, how can one be a good author?' Causing kings and dukes to die under the weight of words. Haven't you heard that a great master should not be confined to one path? He further composed a verse:

'The moon is hazy over Vairocana's (毗盧, Buddha's name) pavilion, each land and each dust mote are utterly different. It's laughable that Sudhana (善財, a seeker of truth) finds nowhere to search, the clear light scatters east of the white wall.'

'Sadness arises with the west wind among the green waves, the fragrance of the lotus fades, the emerald leaves wither. In a dream after fine rain, the distant Chicken Pass (雞塞, ancient border fortress) returns, on the small tower, the jade flute is played, a chilling cold.' (Su'an Ding)

'Lord upon lord, companion upon companion, a deep discussion of the empty sea of nature all night long. Twenty-four banners lie flat on the ground, who knows who struck the bell of the jade tower?' (Biancai Hai)

A monk from Yunqi (云棲, place name) asked: 'Can Chan (禪, Zen) meditation and Buddha recitation be reconciled?' The master said: 'If they were two separate things, where would the need for reconciliation arise?'

Falin Yin said: 'Heaven and earth share one principle, all dharmas are one suchness. The great master may well comprehend all. It's just that the central tree still hopes for someone else to vouch for it.'

'The white plum blossoms of Lonely Mountain are not due to snow, the fragrance arising in Snow Valley is not due to plum blossoms. Plum and snow are both forgotten, the full form is revealed, a subtle fragrance stealthily assails.' (Ningshou Heng)

'Choosing a secluded dwelling in Peach Blossom Spring, the crowing of chickens and barking of dogs, the planting of mulberry and hemp, bring endless joy. Gathering Huangjing (黃精, a medicinal herb) and Baizhu (白朮, a medicinal herb), all are collected into the medicine gourd.' (Haihui Xing)

'Mountains full of bamboo shoots and ferns, gardens full of tea, contending with the evening glow before the scattered rocks. Awakening from a midnight dream, only then a glance, every flavor need not be borrowed.' (Falin Yin)

On New Year's Day, Yunqi addressed the assembly: 'Today we celebrate the New Year, the seasons are renewed. What about yesterday?' The twenty-eighth day of the twelfth month.

Falin Yin said: 'Taking the head as the tail, taking the tail as the head. Not knowing the subtle shift of the four seasons, how can one care about the passage of the sun and moon?' I'll give you another broom to make a living in front of the post station.

The green mountains stretch their necks in the daytime, the green waters raise their eyebrows at night. Holding a brush, judging in the void, writing out the old Zhong Kui (鍾馗, a legendary figure).'

。(界弘量)

華陽道士咒金鐘。鬼谷先生祝卦筒。惟有東村王大伯。渾家燒紙送年窮。(海慧惺)

水色山光皆入詩。一行鴻雁影差池。醉后不知天地窄。梅移牕外月來時。(法林音)

云棲嘗自讚曰。十畫九不像。惱殺丹青匠。庶幾此近之。權留作供養。若道者便是。依然成兩㨾。不兩㨾。三十棒。

慈雲文云。云棲道庶幾此近之。大似折空花濃淡。較兔角短長。　法林音云。款出囚口。要且三十棒。也祇令行一半。復頌。

三個猢猻夜簸錢。翻來覆去絕中邊。巖前忘卻來時路。水底徒分上下天。

禿帚拈來巧畫眉。涂唇赤土美西施。自憐越國人煙積。擁翠樓頭錯認伊。(粟庵鼎)

自梳云𩯭理宮妝。十曲春風九斷腸。打破菱花雙照影。一時羞殺杜韋娘。(環六聞)

紫柏達觀真可大師

聞誦斷除妄想重增病。趣向真如亦是邪。大疑之。一日齋次忽大悟。乃曰。使我在臨濟德山座下。一掌便醒。安用如何若何。

法林音云。從門入者不是家珍。既不能胸襟流出。縱然瞠開睡眼。也是倚門傍戶。

八駿圖邊騰逸足。掀翻槽櫪脫羈銜。當時伯樂如相顧。管取千金制錦鞍。(寧壽恒)

哭月狂猿攀古樹。嘯風猛虎踞懸崖。人間別有通霄路。

【現代漢語翻譯】 現代漢語譯本： （界弘量） 華陽道士唸咒于金鐘之上，鬼谷先生搖動卦筒占卜。只有東村的王大伯一家，燒紙祭祀，送別這貧困的一年。（海慧惺） 山水景色都融入了詩句之中，一行大雁飛過，身影參差不齊。醉酒之後，不知天地之狹窄，梅花被移植到窗外，月亮也照了進來。（法林音） 云棲（云棲禪師，即蓮池大師）曾經自我讚歎說：『畫了十筆，沒有一筆像的，難爲了那些畫匠。或許這樣還接近一點，暫且留下來作為供養。如果說這樣就是了，依然成了兩種樣子。』『不兩種樣子』，打三十棒。 慈雲文（慈雲文禪師）說：云棲（云棲禪師）說『或許這樣還接近一點』，就像在虛空中折花，比較花朵的濃淡，又像比較兔角的長短。法林音（法林音禪師）說：『款』字出了『囚』字口，即使要打三十棒，也只能執行一半。』又作頌： 三個猴子夜晚擲錢賭博，翻來覆去，沒有中間和邊緣。在巖石前忘記了來時的路，在水底白白區分上下天。 拿起禿掃帚，巧妙地畫眉毛，用紅土塗抹嘴唇，打扮成美麗的西施。可憐越國百姓人煙稠密，在擁翠樓上錯誤地把她當成了西施。（粟庵鼎） 自己梳理烏黑的頭髮，整理宮廷的妝容，十首春風的曲子，九次讓人肝腸寸斷。打破菱花鏡，雙雙照出憔悴的身影，一時之間，羞殺了杜韋娘。（環六聞） 紫柏達觀真可大師（紫柏達觀真可大師，明代高僧） 聽到誦經，斷除妄想，反而加重了病情；追求真如，也是一種邪見。對此深感疑惑。有一天，齋飯時忽然大悟，於是說：『如果我在臨濟（臨濟宗）德山（德山宣鑒）座下，一巴掌就打醒了，哪裡用得著這樣如何又如何。』 法林音（法林音禪師）說：『從門進入的，不是家裡的珍寶。既然不能從胸襟中流露出來，縱然睜大了睡眼，也是倚門傍戶。』 在八駿圖旁邊，駿馬奔騰，掀翻馬槽，掙脫了韁繩。當時如果有伯樂來相看，一定用千金為它製作精美的馬鞍。（寧壽恒） 哭月的狂猿攀爬古老的樹木，嘯風的猛虎佔據懸崖。人間另有通往天空的道路。

【English Translation】 English version: (Jie Hongliang) The Taoist priest of Huayang chants spells over the golden bell, and Master Guigu shakes the divination cylinder to divine. Only old man Wang of Dongcun and his family burn paper offerings to see off the impoverished year. (Hai Huixing) The colors of the water and mountains all enter into poetry, a line of wild geese flies by, their shadows uneven. After being drunk, one does not know the narrowness of heaven and earth; plum blossoms are moved outside the window, and the moon comes in. (Fa Lin Yin) Yunqi (Zen Master Yunqi, namely Master Lianchi) once praised himself, saying: 'Ten strokes, none of them alike, vexing the painters. Perhaps this is closer to it, temporarily kept as an offering. If you say this is it, it still becomes two different things.' 'Not two different things,' give thirty blows. Ciyun Wen (Zen Master Ciyun Wen) said: Yunqi (Zen Master Yunqi) said, 'Perhaps this is closer to it,' it's like plucking flowers in the void, comparing the shades of the flowers, or comparing the lengths of rabbit horns. Fa Lin Yin (Zen Master Fa Lin Yin) said: 'The character 'kuan' comes out of the mouth of the character 'qiu' (prisoner), even if you want to give thirty blows, you can only execute half of them.' He also composed a verse: Three monkeys gamble with coins at night, flipping them back and forth, without middle or edge. In front of the rock, they forget the way they came; at the bottom of the water, they vainly distinguish between the upper and lower heavens. Picking up a bald broom, skillfully painting eyebrows, applying red clay to the lips, dressing up as the beautiful Xi Shi. Pity the dense population of the Yue kingdom, mistakenly recognizing her as Xi Shi at the Yongcui Tower. (Su An Ding) Combing her own dark hair, arranging her palace makeup, ten songs of the spring breeze, nine times breaking her heart. Breaking the rhomboid mirror, the double reflections show haggard faces, for a time, shaming Du Wei Niang. (Huan Liu Wen) Master Zibo Daguan Zhenke (Master Zibo Daguan Zhenke, a prominent monk of the Ming Dynasty) Hearing the chanting of scriptures, cutting off delusions, instead increases the illness; pursuing Suchness is also a kind of heresy. He was deeply doubtful about this. One day, during the meal, he suddenly had a great enlightenment, and then said: 'If I were under the seat of Linji (Linji School) Deshan (Deshan Xuanjian), I would be awakened with a slap, why would I need to do this and that.' Fa Lin Yin (Zen Master Fa Lin Yin) said: 'What enters through the door is not the treasure of the house. Since it cannot flow out from the chest, even if you open your sleepy eyes wide, you are still leaning against the door.' Beside the Eight駿圖 (Eight駿圖, Eight駿圖), the steed gallops, overturning the trough and breaking free from the reins. If Bole (伯樂, a legendary judge of horses) were to look at it at that time, he would certainly make a fine saddle for it with a thousand gold. (Ning Shouheng) The mad ape crying at the moon climbs the ancient tree, the fierce tiger howling in the wind occupies the cliff. There is another road to the sky in the human world.

不必行從者里來。(誕登清)

清風明月兩相留。獨傍溪邊覓舊遊。轉過巖前偶一笑。扶桑日出海門秋。(法林音)

瑞州黃檗無念深有禪師

因僧問。道果有耶。果無耶。師曰說有說無二俱成謗。曰如何即得。師曰無求即得。曰如何是道之體。師曰滿口道不著。曰四大離散時如何。師豎起拳曰者個不屬四大。

法林音云。把住時海闊山遙。放行處纖塵不立。若人透得。許與古佛同參。更須知向上有一人在。復頌。　不勞井底種林檎。桃李滿園俱是金。萬里區區歸未得。可憐明月印波心。

歷盡千山與萬山。白雲影里轉身難。為君指出竿頭路。須信拘盧不在南。(辨才海)

無念因僧問。古人並卻咽喉唇吻道將一句。者一句如何道。師曰我不併卻咽喉唇吻。你且道一句看。僧無對。師曰你被音聲塞卻口。

法林音云。者僧被音聲塞卻即且置。無念老漢且道脫得也無。

老將鎮邊關。單于盡膽寒。太平歸故國。露布寫平蠻。(定生純)

邊關那聽假雞鳴。車馬蕭蕭不放行。關吏謾言刻薄甚。從來符節要分明。(法林音)

夔州白馬寺儀峰方彖禪師

因僧問如何是西來意。師曰兩頭燒火一頭煙。

法林音云。西來大意。道者何止萬千。者漢較

【現代漢語翻譯】 現代漢語譯本：不必從追隨者那裡來。（誕登清）

清風明月相互輝映，獨自在溪邊尋找舊時的遊蹤。轉過巖石前偶然一笑，彷彿扶桑（指太陽升起的地方）日出，海門（指海邊）已是秋天。（法林音）

瑞州黃檗（Huangbo，地名）無念深有禪師

有僧人問：『道果存在嗎？』『道果不存在嗎？』禪師說：『說有說無，兩種說法都成了誹謗。』僧人問：『如何才能得到（道）？』禪師說：『無所求就能得到。』僧人問：『什麼是道的本體？』禪師說：『滿口說也說不著。』僧人問：『四大（指地、水、火、風）離散時如何？』禪師豎起拳頭說：『這個不屬於四大。』

法林音說：『把握住時，海闊山遙；放開時，纖塵不染。如果有人能透徹理解，就允許他與古佛一同參悟。更要知道向上還有一個人。』又作頌：『不必在井底種植林檎（一種水果），桃李滿園都是金。萬里奔波難以迴歸，可憐明月倒映在波心。』

歷盡千山和萬山，在白雲的影子里轉身也難。為你指出竿頭之路，要知道拘盧（Kulou，地名）不在南方。（辨才海）

無念禪師因僧人問：『古人併攏咽喉和嘴唇，說出一句話，這句話該如何說？』禪師說：『我不併攏咽喉和嘴唇，你且說一句看看。』僧人無言以對。禪師說：『你被音聲堵住了口。』

法林音說：『這個僧人被音聲堵住了口，暫且不論。無念老漢且說說他自己能脫身嗎？』

老將鎮守邊關，單于（Chanyu，古代匈奴首領的稱號）嚇破了膽。太平時回到故國，捷報上寫著平定蠻夷。（定生純）

邊關哪裡會聽信虛假的雞鳴？車馬蕭蕭，不放通行。關吏責怪說苛刻得很，向來符節（古代通行憑證）要分明。（法林音）

夔州（Kuizhou，地名）白馬寺（Baima Temple）儀峰方彖（Fang Tuan）禪師

有僧人問：『什麼是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『兩頭燒火，一頭冒煙。』

法林音說：『西來大意，說的人何止萬千，這位禪師比較……』

【English Translation】 English version: There is no need to come from followers. (Dan Dengqing)

Clear breeze and bright moon linger together, alone by the stream seeking old travels. Turning past the rock, a casual smile, as if Fusang (referring to the place where the sun rises) sun rises, and the sea gate (referring to the seaside) is already autumn. (Falin Yin)

Chan Master Wunian Shenyou of Huangbo (a place name) in Ruizhou

A monk asked: 'Does the fruit of the Dao exist?' 'Does the fruit of the Dao not exist?' The Master said: 'To say it exists or does not exist, both become slander.' The monk asked: 'How can one attain (the Dao)?' The Master said: 'Attain it by seeking nothing.' The monk asked: 'What is the substance of the Dao?' The Master said: 'One cannot speak of it even with a mouthful of words.' The monk asked: 'What happens when the four elements (referring to earth, water, fire, and wind) disintegrate?' The Master raised his fist and said: 'This does not belong to the four elements.'

Falin Yin said: 'When grasped, the sea is vast and the mountains are distant; when released, not a speck of dust remains. If one can thoroughly understand this, they are allowed to study with the ancient Buddhas. Moreover, one must know that there is still someone above.' He also composed a verse: 'No need to plant Malus asiatica (a kind of fruit) at the bottom of the well, the peach and plum trees in the garden are all gold. Traveling thousands of miles, it is difficult to return, pitifully the bright moon is reflected in the heart of the waves.'

Having traveled through thousands and ten thousands of mountains, it is difficult to turn around in the shadow of the white clouds. Pointing out the path at the top of the pole for you, you must believe that Kulou (a place name) is not in the south. (Biancai Hai)

Because of a monk's question, Wunian Chan Master said: 'The ancients closed their throats and lips and spoke a sentence, how should this sentence be spoken?' The Master said: 'I do not close my throat and lips, you try to say a sentence and see.' The monk was speechless. The Master said: 'Your mouth is blocked by sound.'

Falin Yin said: 'That the monk's mouth is blocked by sound, let's put that aside for now. Old man Wunian, let's talk about whether he can escape himself?'

The old general guards the border, the Chanyu (title of the ancient Xiongnu leader) is terrified. Returning to the homeland in peace, the victory report is written about pacifying the barbarians. (Ding Shengchun)

How can the border gate listen to false rooster crows? The carriages and horses are desolate, not allowed to pass. The gatekeeper complains that it is very harsh, but the tallies (ancient passes) must be clear. (Falin Yin)

Chan Master Yifeng Fang Tuan of Baima Temple (White Horse Temple) in Kuizhou (a place name)

A monk asked: 'What is the meaning of the Westward Journey (Zen term, referring to Bodhidharma's purpose in coming to China from the West)?' The Master said: 'Fire burning at both ends, smoke rising from one end.'

Falin Yin said: 'The great meaning of the Westward Journey, those who speak of it are more than ten thousand, this Chan Master is relatively...'

些子。祇是不合杜撰。復頌。

颯颯清風掌上仙。謾拖雙袖繞雲煙。高歌一曲乾坤暗。塔影倒插波底天。

望梅止渴太惺惺。齒頰津生任吐吞。路不赍糧戶不扃。謳歌鼓腹遍乾坤。(粟庵鼎)

儀峰手中常執一鼗鼓。一面書矗字。一面書奔字。凡應機多舉而搖之。

法林音云。在儀峰門下不道全無。若是今時。何異擔水河頭賣。復頌。

神頭鬼面幾多般。拈出當陽不等閑。一曲兩曲誰會得。卻將紈扇掩慚顏。

覿面神鋒不露形。血痕零碎似春淋。生靈兀兀知還否。可嘆晨昏臥翠陰。(粟庵鼎)

廣信府鵝湖養庵心禪師

畫大圓相於壁間。內寫莫教塗黑。外寫勿使傷白。有人向圈裡圈外下得註腳者。許汝學道。不然總是懡㦬。

法林音云。正不立玄。偏不附物。鵝湖盡力顯揚了也。千載之後爭能免個以己昏昏使人昭昭。　永寧鼎云。鵝湖無端畫地為牢。要截斷天下人腳跟。殊不知帶累自己生陷地獄。

明月堂前寶鏡開。正偏無地可安排。何如室內陳家晏。把酒行籌暗裡猜。(海慧惺)

吸盡湘江數派清。迢迢桂轂夜初明。蟾光萬斛沒藏處。無限遊人夢裡行。(法林音)

養庵嘗置無門鎖。室中以驗方來。偈曰。上古留傳鎖。憑君智鑰開。若

【現代漢語翻譯】 現代漢語譯本： 些子。只是不該杜撰。再頌。

『颯颯清風掌上仙，隨意舞動雙袖繞雲煙。高歌一曲天地昏暗，寶塔倒影插入水底青天。』

『望梅止渴太聰明，口中生津任憑吞吐。路上無需攜帶乾糧，家家戶戶不必關門。歌唱歡呼，人人吃飽喝足，遍及整個天地。（粟庵鼎）』

儀峰手中常常拿著一個鼗鼓（一種撥浪鼓）。一面寫著『矗』字，一面寫著『奔』字。每當隨機應變時，就常常舉起它搖動。

法林音說，在儀峰門下，不能說完全沒有收穫。但如果放在現在，這和在河邊挑水賣有什麼區別呢？再頌。

『神頭鬼面，變化多端。拿出真本事，當陽（地名）之下不尋常。一曲兩曲，有誰能領會？只好用紈扇遮掩羞慚的臉。』

『面對面，神鋒卻不露形跡，血痕零碎，如同春雨淋漓。眾生昏昧，知道醒悟嗎？可嘆啊，早晚都躺在翠綠的樹蔭下。（粟庵鼎）』

廣信府鵝湖養庵心禪師

在墻壁上畫一個大圓圈，裡面寫著『莫教塗黑』，外面寫著『勿使傷白』。如果有人能對圈裡圈外做出解釋，就允許他學道。否則，總是茫然不知所措。

法林音說，既不立玄奧之理，也不依附於外物。鵝湖已經盡力顯揚了。千年之後，難道就能免於用自己的昏昧去使別人明白嗎？永寧鼎說，鵝湖無端畫地為牢，想要截斷天下人的腳步。卻不知道反而連累自己，生生陷入地獄。

『明月堂前，寶鏡打開，正與偏，無處可安排。不如室內陳家的宴會，把酒行令，暗中猜測。（海慧惺）』

『吸盡湘江幾條支流的清澈，遙遠的桂樹閃耀著夜晚初升的明月。月光萬斛，沒有藏身之處，無數遊人在夢中行走。（法林音）』

養庵曾經設定沒有門鎖的房間，用來驗證來訪者。偈語說：『上古流傳的鎖，憑藉你的智慧鑰匙打開。』如果

【English Translation】 English version: Just don't fabricate. Repeat the verse.

'The rustling breeze is like a celestial being on the palm, idly dragging its sleeves around the clouds and mist. Singing a song, the universe darkens; the pagoda's reflection is upside down in the water below.'

'Quenching thirst with plums is too clever; saliva is produced in the mouth, allowing one to swallow at will. There's no need to carry provisions on the road, and doors are not locked. Singing and drumming one's belly, happiness spreads throughout the universe. (Su'an Ding)'

Yifeng often held a taogu (a pellet drum) in his hand. On one side was written the character 'chu (矗)', and on the other side was written the character 'ben (奔)'. Whenever he needed to respond to a situation, he would often raise it and shake it.

Falin Yin said, 'One cannot say there is absolutely no gain from being under Yifeng's tutelage. But if it were today, how would it be different from carrying water to sell by the river?' Repeat the verse.

'How many kinds of ghostly faces are there? Taking out the true ability is no ordinary matter under Dangyang (a place name). Who can understand one or two songs? One can only cover one's ashamed face with a silk fan.'

'Face to face, the divine blade does not reveal its form; the traces of blood are scattered like spring rain. Do sentient beings, dull and ignorant, know to awaken? Alas, they lie in the green shade, morning and evening. (Su'an Ding)'

Yang'an Xin, a Chan master of Ehu in Guangxin Prefecture

He drew a large circle on the wall, writing 'Do not let it be painted black' inside, and 'Do not let it be damaged white' outside. If someone can provide an explanation for what is inside and outside the circle, they will be allowed to study the Way. Otherwise, they will always be at a loss.

Falin Yin said, 'Neither establish profound theories, nor cling to external things. Ehu has tried his best to make it clear. After a thousand years, how can one avoid using one's own confusion to enlighten others?' Yongning Ding said, 'Ehu groundlessly draws a prison on the ground, wanting to cut off the feet of everyone in the world. Little does he know that he is dragging himself down, falling alive into hell.'

'Before the Bright Moon Hall, the precious mirror is opened; there is no place to arrange the right and the wrong. How about the Chen family's banquet in the room, where we drink and play games, guessing in secret? (Haihui Xing)'

'Having absorbed the clarity of several tributaries of the Xiang River, the distant cassia tree shines with the newly rising moon at night. The myriad measures of moonlight have nowhere to hide; countless travelers walk in their dreams. (Falin Yin)'

Yang'an once set up a room without a lock to test visitors. The verse says, 'The lock passed down from ancient times, open it with your key of wisdom.' If

無開鎖法。相見不須來。

法林音云。且道是無門鎖不是無門鎖。復頌。

夾路黃花色色新。遊人空逐馬蹄塵。幾回迷卻來時路。苦雨復聞鳩喚頻。

門墻萬仞許誰窺。造室升堂幾個兒。若是自家親骨肉。家風狼藉播支離。(粟庵鼎)

韶州曹溪憨山德清大師

閱肇論。至梵志出家白首而歸。鄰人見之曰昔人猶在耶。梵志曰吾猶昔人非昔人也。忽有省曰。今日始知鼻孔向下。妙峰曰何所得耶。師曰夜來兩個泥牛。斗入水中去。至今絕訊息。峰笑曰且喜有住山本錢。

承天惺云。憨大師雖知鼻孔向下。定不知眉毛在上。　法林音云。住山本錢即不無。若要見梵志。直是未在。妙峰當時何不與它本分草料。復頌。

何處老仙吹鐵笛。聲聲吹出故鄉來。百年舊夢渾如昨。無限心思當下灰。

憨山參笑巖寶。巖問何處來。師曰南方。巖曰記得來時路么。師曰一過便休。巖曰子卻來處分明。師便禮拜。

法林音云。一人顢頇。一人懵懂。兩個漢腳跟蹺至半空中。直至如今猶未點地在。

南來修阻路三千。陸有徵車水有船。公驗分明雖放過。草鞋依舊要還錢。(澗庵怡)

洞里桃花逐水流。是誰個里蕩輕舟。家人忽憶當年事。六月涼生萬井秋。(法林音)

【現代漢語翻譯】 現代漢語譯本： 『無開鎖法。相見不須來。』

法林音禪師評論說：『那麼，這是沒有門的鎖，還是沒有鎖的門呢？』 並作頌：

『夾路黃花分外新，遊人只是空追逐馬蹄揚起的塵土。多少次迷失了來時的路，苦雨中又聽見斑鳩聲聲啼叫。』

『門墻高峻，有萬仞之高，有誰能夠窺視？能夠建造房屋、升入廳堂的又有幾人？如果是自家的親骨肉，家風也會被搞得亂七八糟，四分五裂。』（粟庵鼎禪師）

韶州曹溪憨山德清大師

閱讀《肇論》，讀到梵志（Brahmin，婆羅門）出家后白髮蒼蒼地回家。鄰居看見他說：『過去的那個人還在嗎？』 梵志說：『我還是過去的那個人，但又不是過去的那個人了。』 憨山大師忽然有所領悟，說：『今天才知道鼻孔是朝下的。』 妙峰禪師問：『你得到了什麼？』 憨山大師說：『昨夜兩頭泥牛，互相爭鬥掉入水中，至今沒有訊息。』 妙峰禪師笑著說：『可喜的是你還有住山（居住在寺廟）的本錢。』

承天惺禪師評論說：『憨山大師雖然知道鼻孔向下，一定不知道眉毛向上。』 法林音禪師評論說：『住山的本錢倒是不缺，如果要見梵志，那還差得遠。』 妙峰禪師當時為什麼不給他一些應得的草料呢？ 並作頌：

『何處老神仙吹著鐵笛？聲聲吹出我的故鄉。百年舊夢完全像昨天發生的事情一樣，無限的思緒當下化為灰燼。』

憨山大師參訪笑巖寶禪師。笑巖禪師問：『從哪裡來？』 憨山大師說：『南方。』 笑巖禪師說：『記得來時的路嗎？』 憨山大師說：『一過便休。』 笑巖禪師說：『你卻把來處說得分明。』 憨山大師便禮拜。

法林音禪師評論說：『一個人糊里糊塗，一個人懵懵懂懂。兩個人的腳後跟都翹到了半空中，直到現在還沒有落地。』

『南來修行的路途遙遠有三千里，陸地有車，水路有船。即使公驗分明放你過去，草鞋錢還是要還的。』（澗庵怡禪師）

『洞里的桃花隨著流水漂走，是誰在那裡蕩著小船？家人忽然想起當年的事情，六月里也感到涼意，家家戶戶都像秋天一樣。』（法林音禪師）

【English Translation】 English version: 『No unlocking method. Meeting, no need to come.』

Dharma Forest Sound commented: 『Then, is this a lock without a door, or a door without a lock?』 And composed a verse:

『Yellow flowers by the roadside are especially fresh, travelers only chase after the dust raised by horses' hooves in vain. How many times have they lost the way they came, and in the bitter rain, they hear the cuckoo calling frequently.』

『The walls are ten thousand fathoms high, who can peek in? How many can build houses and ascend to the hall? If they are close family members, the family style will be messed up and torn apart.』 (Chan Master Su'an Ding)

Great Master Hanshan Deqing of Caoxi, Shaozhou

Reading the Treatise of Zhao, when he came to the part about the Brahmin (梵志) leaving home and returning with white hair. A neighbor saw him and said, 『Is the person of the past still here?』 The Brahmin said, 『I am still the person of the past, but not the person of the past.』 Suddenly, Master Hanshan had an insight and said, 『Today I know that the nostrils point downwards.』 Chan Master Miaofeng asked, 『What did you gain?』 Master Hanshan said, 『Last night, two mud oxen fought and fell into the water, and there has been no news since.』 Chan Master Miaofeng laughed and said, 『It is gratifying that you still have the capital to live on the mountain (住山, reside in a temple).』

Chan Master Cheng Tian Xing commented: 『Although Master Hanshan knows that the nostrils point downwards, he certainly does not know that the eyebrows point upwards.』 Dharma Forest Sound commented: 『The capital to live on the mountain is not lacking, but if you want to see the Brahmin, it is still far away.』 Why didn't Chan Master Miaofeng give him some of the deserved fodder at that time? And composed a verse:

『Where is the old immortal playing the iron flute? The sound blows out my hometown. The old dream of a hundred years is completely like what happened yesterday, and infinite thoughts turn to ashes at this moment.』

Master Hanshan visited Chan Master Xiaoyan Bao. Chan Master Xiaoyan asked, 『Where did you come from?』 Master Hanshan said, 『The South.』 Chan Master Xiaoyan said, 『Do you remember the way you came?』 Master Hanshan said, 『Once past, it's over.』 Chan Master Xiaoyan said, 『But you have clearly stated where you came from.』 Master Hanshan then bowed.

Dharma Forest Sound commented: 『One person is muddle-headed, and the other is ignorant. The heels of both people are raised in mid-air, and they have not yet landed until now.』

『The road to practice from the South is three thousand miles long, there are cars on land and boats on water. Even if the official documents clearly let you pass, you still have to pay for the straw sandals.』 (Chan Master Jian'an Yi)

『Peach blossoms in the cave flow with the water, who is rowing a light boat there? The family suddenly remembers the events of that year, and a cool breeze arises in June, and every household is like autumn.』 (Chan Master Dharma Forest Sound)

才動腳跟早已差。南來況且路途賒。縱然來處分明也。點撿將來未到家。(崇效玉)

杭州真寂聞谷廣印禪師

參龍池傳和尚。適池負暄階下。師問曰和尚在那裡。池曰恰好不在。師便禮拜。池休去。

法林音云。真寂禮拜具眼不具眼。如今師僧家祇管說和盤托出。又道是納盡敗闕。恁么會又爭得。　永寧鼎云。與么來卻與么去。若是出門句子。直饒四大部洲打個之繞來。可曾夢見否。

蓬萊深處玉為屏。極目煙波雙眼青。仙子不知何處是。惟聞伐木響丁丁。(法林音)

臨行把臂太躊躕。反覆叮嚀意自殊。趁晚歸途山徑滑。回頭還識故人無。(粟庵鼎)

云封秦樹路封苔。何處漁郎闖入來。隔岸慇勤問仙子。為言松際鶴初回。(慈雲文)

真寂辭行。池送至門外。撫師背曰。老侄。我還疑你在。師曰甚處疑某甲。池曰如何是密啟其意。師曰今日不打宜興轉。池呵呵大笑。師戴笠便行。

法林音云。直饒頂笠便行。密啟其意。端的千古疑案。

李白乘舟將欲行。忽聞岸上蹋歌聲。桃花潭水深千尺。不及汪倫送我情。(海慧惺)

野水𥻘𥻘引恨長。田家父子為誰忙。雨蓑高掛夕陽外。小麥青青大麥黃。(法林音)

漁翁垂釣曲江濵。出沒煙

波不記春。自說孤舟寒水畔。不曾逢著獨醒人。(定生純)

海虞破山洞聞法乘禪師

一日謂嚴天池曰。穹窿山昨夜點頭矣。不知居士道個甚麼。勿謂三世諸佛口掛東壁也。如居士灑灑落落。不妨我哆哆和和。

承天惺云。洞聞老師含血噴人。先污其口。非但令嚴公不甘。穹窿山未免冷笑去在。　法林音云。縱然灑灑落落哆哆和和。穹窿山橫點頭有分。復頌。

白蘋紅葉兩無期。夢裡關山月到遲。千里長安無住處。指頭蘸血寫秋思。

欲向湖山訪舊遊。偶逢嘉客共扁舟。分明話盡篷牕月。未必湖山暗點頭。(辨才海)

順天府大千佛寺遍融真圓禪師

因陸五臺問如何是文殊智。師曰不隨心外境。曰如何是普賢行。師曰調理一切心。曰如何是毗盧法界。師曰事事無礙。陸嘆曰。今而後萬殊一體。我知之矣。

法林音云。陸五臺祇知萬殊一體。不知一體萬殊。如何是文殊智。盲人摸象。如何是普賢行。慣嫌拖犁拽耙。如何是毗盧法界。趁出淫房未還酒債。且教伊疑七年。

一片桃花紅似火。滿堤楊柳綠如煙。桃花月落迷蝴蝶。楊柳春深泣杜䳌。(定生純)

華岳三峰倒卓天。清風明月為誰還。閑看野鳥棲巢處。偃蹇蒼髯顛覆顛。(法林音)

順天府

【現代漢語翻譯】 現代漢語譯本 波浪不記得春天，只說自己孤零零地停留在寒冷的水邊，不曾遇到一個清醒的人。（定生純）

海虞破山洞聞法乘禪師

有一天，洞聞法乘禪師對嚴天池說：『穹窿山昨夜點頭了，不知道居士您怎麼說？不要說三世諸佛的言語都掛在東墻上。如果居士您灑脫豪爽，不妨我和諧應和。』

承天惺云禪師說：『洞聞老師這是含血噴人，先弄髒了自己的嘴。不僅讓嚴公不甘心，穹窿山也免不了要冷笑。』法林音禪師說：『縱然灑脫豪爽，和諧應和，穹窿山橫著點頭也是應該的。』並作偈頌：

白色的蘋花和紅色的楓葉，相會無期。夢裡思念關山，明月也來得遲。千里長安，沒有可以安身的地方，用手指蘸著血，寫下秋天的思念。

想要到湖山去尋訪舊遊，偶然遇到好客人，同乘一條小船。分明已經說盡了船窗外的月色，未必湖山會在暗中點頭。（辨才海）

順天府大千佛寺遍融真圓禪師

因為陸五臺問：『什麼是文殊菩薩的智慧？』禪師說：『不隨逐心外的境界。』問：『什麼是普賢菩薩的行愿？』禪師說：『調伏和治理一切心。』問：『什麼是毗盧遮那佛的法界？』禪師說：『事事都沒有障礙。』陸五臺感嘆道：『從今以後，萬殊歸於一體，我明白了。』

法林音禪師說：『陸五臺只知道萬殊歸於一體，不知道一體又化為萬殊。什麼是文殊菩薩的智慧？如同盲人摸象。什麼是普賢菩薩的行愿？慣於嫌棄拉犁和拽耙。什麼是毗盧遮那佛的法界？剛從妓院出來還沒還清酒債。且讓他疑惑七年。』

一片桃花紅得像火，滿堤的楊柳綠得像煙。桃花飄落的月夜，迷失了蝴蝶，楊柳深綠的春天，杜鵑在悲啼。（定生純）

華山的三個峰倒立著支撐著天，清風明月為誰而存在？悠閒地看著野鳥棲息在巢穴里，彎曲蒼老的鬍鬚，顛倒又顛倒。（法林音）

順天府

【English Translation】 English version Waves do not remember spring. They only speak of a lonely boat by the cold waterside, never encountering a person who is truly awake. (Ding Shengchun)

Chan Master Dongwen Facheng of Poshan Cave, Haiyu

One day, Chan Master Dongwen Facheng said to Yan Tianchi: 'Mount Qionglong nodded last night. I wonder what you, layman, have to say? Don't say that the words of the Buddhas of the three worlds are hung on the east wall. If you, layman, are free and unrestrained, I might as well respond in harmony.'

Chan Master Cheng Tianxingyun said: 'Teacher Dongwen is spitting blood on others, first dirtying his own mouth. Not only does it make Yan Gong unwilling, but Mount Qionglong cannot avoid sneering.' Chan Master Falinyin said: 'Even if one is free and unrestrained and responds in harmony, it is fitting for Mount Qionglong to nod horizontally.' And composed a verse:

White duckweed and red maple leaves have no appointed time to meet. In dreams, longing for the mountain passes, the moon arrives late. In the thousands of miles of Chang'an, there is no place to settle. Dipping a finger in blood, I write of autumn thoughts.

Wanting to visit old haunts in the lakes and mountains, I happened to meet a fine guest, sharing a small boat. Clearly, we have spoken of all the moonlight outside the boat window, but it is not certain that the lakes and mountains will nod in secret. (Biancai Hai)

Chan Master Bianrong Zhenyuan of Daqian Buddhist Temple, Shuntian Prefecture

Because Lu Wutai asked: 'What is Manjushri's (Wenshu Pusa) wisdom?' The master said: 'Not following external realms of the mind.' Asked: 'What is Samantabhadra's (Puxian Pusa) practice?' The master said: 'Regulating and managing all minds.' Asked: 'What is Vairocana's (Piluzhena Fo) Dharmadhatu?' The master said: 'Everything is without obstruction.' Lu Wutai exclaimed: 'From now on, the myriad differences return to one, I understand.'

Chan Master Falinyin said: 'Lu Wutai only knows that the myriad differences return to one, but does not know that one transforms into myriad differences. What is Manjushri's wisdom? Like blind men touching an elephant. What is Samantabhadra's practice? Accustomed to disliking pulling plows and dragging rakes. What is Vairocana's Dharmadhatu? Having just come out of a brothel, he has not yet repaid his wine debt. Let him doubt for seven years.'

A patch of peach blossoms is as red as fire, the willows along the bank are as green as smoke. In the moonlit night when peach blossoms fall, butterflies are lost, in the deep green spring of willows, the cuckoo weeps. (Ding Shengchun)

Mount Hua's three peaks stand upside down, supporting the sky. For whom do the clear breeze and bright moon exist? Leisurely watching wild birds nesting, the bent, aged beard, tumbles and tumbles again. (Falinyin)

Shuntian Prefecture

潭柘古淵福源禪師

復參廓樂。樂曰。你來耶。親切處道一句看。師進前曰即日恭惟和尚尊候萬福。曰如何是佛法大意。師曰滿口牙是骨。耳朵兩片皮。樂作色曰何曾見圓明來。師卻問如何是佛法大意。樂喝。師擬議。樂打曰滿口牙是骨。耳朵兩片皮。師始大悟。

法林音云。若悟在圓明處。實不知牙是骨耳是皮。若悟在廓樂處。端何曾見圓明來。

紅爐焰里種芭蕉。長出亭亭百尺苗。驟兩狂風連夜作。不知誰倚綠天高。(海慧惺)

烏鵲橋邊云叆叇。乘槎河畔月朦朧。古人遙與分秋恨。不覺渾身淚染虹。(法林音)

從來壯士氣如虹。赤腳捎空過海東。翻手拏雲覆手雨。厲聲喚起碧潭龍。

寶頂曉山元亮禪師

示眾。甕里何曾走卻鱉。鰕跳元來不出鬥。出世若無堅固心。六道輪𢌞空自走。兄弟們。即今入寶山。還有不空手而歸者么。設有。正須朝打三千暮打八百。

報恩純云。若道堅固心。出得六道輪𢌞。更當入地獄如箭射。　法林音云。要得了脫六道輪𢌞。直須除卻堅固心始得。復頌。

朝打三千暮八百。輪𢌞六道何時歇。寶山笑倒黃番綽。甕里何曾走卻鱉。

焦頭爛額𩯭髼鬆。平演真機信不通。未是口門能陷虎。猶來齒缺不關風。

南康

【現代漢語翻譯】 現代漢語譯本： 潭柘古淵福源禪師

再次參訪廓樂禪師。廓樂禪師問道：『你來了嗎？』親切地說一句看看。福源禪師上前說道：『即日恭祝和尚您萬福。』禪師問：『如何是佛法大意？』福源禪師答：『滿口牙是骨頭，耳朵是兩片皮。』廓樂禪師變色道：『何曾見過圓明？』福源禪師反問道：『如何是佛法大意？』廓樂禪師大喝一聲。福源禪師正要思量，廓樂禪師就打了他一下，說道：『滿口牙是骨頭，耳朵是兩片皮。』福源禪師這才大悟。

法林音禪師評論道：『如果悟在圓明之處，實在不知道牙是骨頭，耳朵是皮。如果悟在廓樂之處，又怎麼會見過圓明呢？』

紅爐焰里種芭蕉，長出亭亭百尺苗。驟兩狂風連夜作，不知誰倚綠天高。(海慧惺禪師)

烏鵲橋邊云叆叇，乘槎河畔月朦朧。古人遙與分秋恨，不覺渾身淚染虹。(法林音禪師)

從來壯士氣如虹，赤腳捎空過海東。翻手拏雲覆手雨，厲聲喚起碧潭龍。

寶頂曉山元亮禪師

開示大眾：『甕里何曾跑掉過鱉？小蝦本來就跳不出鬥。出世如果沒有堅固的心，六道輪迴空自奔走。各位，現在進入寶山，還有不空手而歸的人嗎？如果有，正需要朝打三千，暮打八百。』

報恩純禪師評論道：『如果說道堅固心，能出得了六道輪迴，更應當入地獄如箭一般。』法林音禪師評論道：『想要了脫六道輪迴，就必須除去堅固心才行。』又作頌：

朝打三千暮八百，輪迴六道何時歇？寶山笑倒黃番綽，甕里何曾走卻鱉。

焦頭爛額鬢髮蓬鬆，平庸地闡述真機，實在說不通。還沒到口能陷虎的地步，牙齒缺了也不關風。

南康

【English Translation】 English version: Chan Master Fuyuan of Guyuan Temple in Tanzhe

He visited Chan Master Kuole again. Kuole said, 'Have you come? Let's hear a sincere word from you.' Fuyuan stepped forward and said, 'Today, I respectfully wish the Abbot good fortune.' The Chan Master asked, 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' Fuyuan replied, 'A mouthful of teeth is bone, and the ears are two pieces of skin.' Kuole changed his expression and said, 'Have you ever seen perfect enlightenment (Yuanming)?' Fuyuan asked in return, 'What is the great meaning of the Buddha-dharma?' Kuole shouted. Fuyuan hesitated. Kuole struck him, saying, 'A mouthful of teeth is bone, and the ears are two pieces of skin.' Only then did Fuyuan have a great awakening.

Chan Master Falinyin commented, 'If enlightenment is found in perfect enlightenment (Yuanming), one truly does not know that teeth are bone and ears are skin. If enlightenment is found in Kuole, how could one have ever seen perfect enlightenment (Yuanming)?'

Planting banana trees in the flames of a red furnace, they grow into towering hundred-foot seedlings. Sudden gusts of wind arise for two nights in a row; I wonder who leans against the green sky. (Chan Master Haihuixing)

Clouds gather thickly by the magpie bridge, the moon is hazy on the raft-riding riverbank. The ancients remotely share the autumn sorrow, unknowingly staining their bodies with rainbow-colored tears. (Chan Master Falinyin)

From ancient times, a hero's spirit has been like a rainbow, walking barefoot across the sea to the east. Turning his hand, he grasps the clouds; turning it again, he brings rain. With a stern voice, he awakens the dragon in the green pool.

Chan Master Yuanliang of Xiaoshan, Baoding

Instructing the assembly: 'Has a turtle ever escaped from a jar? A shrimp originally cannot jump out of a dipper. If one leaves the world without a firm mind, one wanders in vain through the six realms of reincarnation (six paths). Brothers, now entering the treasure mountain, are there any who will not return empty-handed? If there are, they truly need to be beaten three thousand times in the morning and eight hundred times in the evening.'

Chan Master Baoenchun commented, 'If one speaks of a firm mind, capable of escaping the six realms of reincarnation (six paths), one should enter hell like an arrow.' Chan Master Falinyin commented, 'To be free from the six realms of reincarnation (six paths), one must first remove the firm mind.' He also composed a verse:

Beaten three thousand times in the morning and eight hundred times in the evening, when will the six realms of reincarnation (six paths) cease? Baoshan laughs and knocks down Huang Fanchuo; has a turtle ever escaped from a jar?

Scorched head and ruined forehead, disheveled hair, plainly expounding the true mechanism, it's truly incomprehensible. Not yet at the point where the mouth can trap a tiger, the missing teeth are of no concern to the wind.

Nankang

府云居顓愚觀衡禪師

時有聞上座謂師曰。諸方手段。縱好殺人必有血痕。和尚殺人莫道血痕。氣息也無。師曰你又來涂污病僧。

法林音云。莫道血痕。連刀子也不曾摸著。

瀟湘漁父逢三閭。落日孤舟若放為。珍重汨羅江上水。夜來蘭芷莫深思。(海慧惺)

淺水平田即便休。相逢狹路不勝愁。看它鷸蚌相爭處。祇有漁翁暗點頭。(法林音)

云居因僧問。婆子具何手段。便燒卻庵。師曰。諸供養中。法供養最。曰。庵主便去。未審是何意旨。師曰。明槍易躲。暗箭難防。

法林音云。恁么莫屈它婆子么。恁么莫屈它庵主么。若要兩不相屈。何不來問法林。復頌。

嫋嫋綠楊傍水邊。行人到此盡茫然。長江一練渾如洗。帆影誰分上下船。

野店春風飏酒簾。遊人勒馬口垂涎。幾回欲向它家飲。怕解貂裘當酒錢。(定生純)

一任青山云出沒。意行深入薜蘿層。露眠草宿渾無礙。又見峰頭月作燈。(鐵機信)

云居因僧問如何是二種根本。師曰。火性懆。水性濕。

法林音云。二種根本。云居灼然道著。如今若有人問法林。祇為伊據款結案。復頌。

好風好雨過前川。紅葉紛紛寄恨還。午夜夢迴不忍看。雙峰依約半空懸。

火性

【現代漢語翻譯】 現代漢語譯本 云居顓愚觀衡禪師

當時有位聞上座對禪師說：『各處的手段，即使是高明的殺人，也必定會留下血跡。和尚您殺人，別說血跡，連氣息都沒有。』禪師說：『你又來玷污我這個病僧。』

法林音說：『別說血跡，連刀子都沒摸著。』

瀟湘漁父遇到三閭大夫，夕陽西下，孤單的小船如果放開任其漂流。珍重汨羅江上的水，夜裡蘭草和白芷不要過分思量。（海慧惺）

淺水和平地就應該停止，狹路相逢實在令人發愁。看看鷸蚌相爭的地方，只有漁翁在暗自點頭。（法林音）

云居禪師因為有僧人問：『老婦有什麼手段，竟然燒掉了庵？』禪師說：『在各種供養中，法供養最為重要。』僧人說：『庵主便離開了，不知道是什麼意思？』禪師說：『明槍容易躲避，暗箭難以防備。』

法林音說：『這樣說難道不是冤枉了老婦嗎？這樣說難道不是冤枉了庵主嗎？如果要兩方都不冤枉，為什麼不來問我法林呢？』又作頌：

輕輕搖曳的綠楊樹在水邊，行人到這裡都感到茫然。長江像一條白色的綢帶，完全洗凈了一樣，誰能分清船帆的上下方向？

野外的店舖，春風吹動著酒簾，遊人勒住馬，口水都快流下來了。幾次想去他家喝酒，又怕解下貂皮大衣來當酒錢。（定生純）

任憑青山被雲霧遮掩，隨心所欲地深入到薜荔和女蘿的深處。露天睡覺，以草為席，完全沒有妨礙，又看見山峰頂上，月亮作為燈。（鐵機信）

云居禪師因為有僧人問：『什麼是二種根本？』禪師說：『火的性質是躁動，水的性質是潮濕。』

法林音說：『二種根本，云居禪師確實說到了點子上。如今如果有人問我法林，我只會根據事實來結案。』又作頌：

好風好雨經過眼前的河流，紛紛飄落的紅葉寄託著遺憾。午夜夢醒，不忍心觀看，雙峰山依稀懸掛在半空中。

火性

【English Translation】 English version Zen Master Yunju Zhuanyu Guanheng

At that time, a senior monk said to the Master: 'The methods of all places, even if they are good at killing people, will surely leave bloodstains. When the Abbot kills people, not to mention bloodstains, there isn't even a breath.' The Master said, 'You've come to defile this sick monk again.'

Falin Yin said: 'Not to mention bloodstains, he didn't even touch the knife.'

The fisherman of Xiaoxiang met the minister Sanlü. In the setting sun, if the lonely boat is allowed to drift. Cherish the water of the Miluo River. At night, don't overthink the orchids and angelica. (Haihui Xing)

Shallow water and flat fields should stop. Meeting on a narrow road is very distressing. Look at the place where the snipe and clam fight. Only the fisherman nods secretly. (Falin Yin)

A monk asked Yunju, 'What means does the old woman have to burn down the hermitage?' The Master said, 'Among all offerings, the Dharma offering is the most important.' The monk said, 'The hermitage master then left. I don't know what the intention is.' The Master said, 'A spear is easy to dodge, but a hidden arrow is hard to guard against.'

Falin Yin said: 'In that case, isn't it wronging the old woman? In that case, isn't it wronging the hermitage master? If you want to wrong neither side, why not come and ask Falin?' He also composed a verse:

The swaying green willows are by the water's edge. Travelers who come here feel lost. The Yangtze River is like a white ribbon, completely washed clean. Who can distinguish the upper and lower directions of the sails?

In the wild shop, the spring breeze flutters the wine curtain. Travelers rein in their horses, and their mouths water. Several times they wanted to drink at his house, but they were afraid of taking off their sable coats to pawn for wine money. (Ding Shengchun)

Let the green mountains be covered by clouds. Go deep into the layers of creeping fig and dodder at will. Sleeping in the dew and resting on the grass is not a problem at all. And see the moon as a lamp on the top of the peak. (Tieji Xin)

A monk asked Yunju, 'What are the two fundamental roots?' The Master said, 'The nature of fire is restless, and the nature of water is wet.'

Falin Yin said: 'The two fundamental roots, Yunju Zen Master, really hit the point. Now, if someone asks me, Falin, I will only settle the case based on the facts.' He also composed a verse:

Good wind and good rain pass over the river in front. The falling red leaves convey regret. I can't bear to look back after waking up from a midnight dream. The Twin Peaks are vaguely suspended in mid-air.

The nature of fire

燥。水性濕。明眼衲僧難辨別。一個胡盧兩個瓢。生鐵蒺藜當面擲。(仰明旭)

云居因僧問如何是常住真心。師曰青山突屼綠水長流。曰真心與妄想相去幾何。師曰。黃花熳熳。翠竹珊珊。

法林音云。灼然語不知偏正。法不知倒邪。為人即禍生。法林恁么批判。莫道也是老婆見解。　德實信云。裂破面門古今獨邁。猶較些子。若是真妄二心。未免笑殺露柱。

晚日斜風雁弄沙。惟將心事寄流霞。不知霞可如心否。一派遙分千萬家。(法林音)

月映洞庭秋水寒。碧雲散盡楚天寬。風恬浪靜平如掌。動盪星辰在玉盤。

日長風暖柳青青。北雁歸飛入窅冥。岳陽樓上閑吹笛。贏得春心滿洞庭。(旵庵曉)

翠巖古雪通喆禪師

開爐上堂。翠巖啟大爐韛。柴炭渾無半塊。一雙赤手空拳。煅盡凡情空解。且道煅盡后如何。火里蝍蟟吞卻螃蟹。

法林音云。一期施設足稱良匠。若是躍冶之金。自然別有生涯。復頌。

火里蝍蟟吞卻蟹。一回鼻痛自心酸。今來古往英靈漢。好肉無端祇自剜。

寒風乍起碧天空。幾片閑云過嶺東。白雪三冬山谷冷。陽回大地萬花紅。

西江吸盡無涓滴。四海於今信不通。赤手打翻凡聖窟。蝍蟟螃蟹總成龍。(辨才海)

翠巖因僧問如何是本來面目。師曰階前石磉盤。僧禮拜。師曰看看磉盤動也。

法林音云。動底是石磉盤不是。如今有一等借蝦為目底便道。古雪借事明心因物彰理。復頌。

攜筇獨自訪煙霞。訪得煙霞不憶家。謾道仙蹤無覓處。好山多是被云遮。

一錘擊碎精靈窟。匝地腥風冷逼人。撼動稠林溪水碧。歸家就路賀新聲。(粟庵鼎)

自入終南種術田。錯教人喚洞中仙。甕頭春熟長生酒。盡日醺醺枕石眠。(環六聞)

翠巖因僧呈偈。有萬象森羅露真容之句。師問如何是真容。曰雪后始知松柏操。師曰。松柏是萬象。如何是真容。曰全機獨露。師曰露后如何。曰心外無法。師便打。

德庵心云。者僧著著有出身之路。不虛親見作家。若非翠巖本分鉗錘也勘它不破。然雖如是。若到衲僧門下。棒折也未放在。

江西泐潭元白通可禪師

上堂。死蛇把作活蛇弄。曹家女千古風流。雪峰攛下拄杖。真個嚇人。寶峰攛下拄杖。可有要吃嚇底衲僧么。平地商量。千峰互峻。一任當堂。打破古鏡。

法林音云。直饒打破古鏡。也是活蛇作死蛇弄卻。

云里飛龍擺赤梢。腥風陣陣雨飄飄。無端攪動滄溟水。平地波濤萬丈高。(寧壽恒)

竹葉交加迎眼綠。

【現代漢語翻譯】 現代漢語譯本：

翠巖禪師因有僧人問：『如何是本來面目？』（What is one's original face?）禪師說：『階前的石磉盤。』（The stone plinth before the steps.）僧人禮拜。禪師說：『看看磉盤動了嗎？』（See if the plinth is moving.） 　　法林音禪師說：『動的是石磉盤嗎？』（Is it the stone plinth that is moving?）如今有一等人借蝦為目，便說：『古雪禪師借事明心，因物彰理。』（Now there are some who use shrimp as eyes, and say, 'Ancient Snow uses events to clarify the mind, and relies on things to reveal the truth.'）又作頌： 　　『攜著竹杖獨自尋訪煙霞，尋訪到了煙霞卻忘記了家。莫說神仙的軌跡無處可尋，美好的山川多半被雲霧遮蓋。』 　　『一錘擊碎精靈窟，遍地腥風寒氣逼人。撼動茂密的樹林，溪水碧綠。回家走上舊路，慶賀新的聲音。』（粟庵鼎禪師） 　　『自從進入終南山種植藥材，錯誤地教人稱我為洞中仙。甕中釀熟了長生酒，整天醺醺然枕著石頭睡覺。』（環六聞禪師） 　　翠巖禪師因為僧人呈上偈語，其中有『萬象森羅露真容』（All phenomena reveal the true face）的句子。禪師問：『如何是真容？』（What is the true face?）僧人說：『雪后才知道松柏的操守。』（Only after the snow does one know the steadfastness of pine and cypress.）禪師說：『松柏是萬象，如何是真容？』（Pine and cypress are all phenomena, what is the true face?）僧人說：『全機獨露。』（The entire mechanism is uniquely revealed.）禪師說：『露后如何？』（What after the revealing?）僧人說：『心外無法。』（There is no dharma outside the mind.）禪師便打了他。 　　德庵心禪師說：『這個僧人步步都有出身之路，不虛此行親見了行家。』（This monk has a way out at every step, and it is not in vain that he has personally seen an expert.）如果不是翠巖禪師本分的鉗錘，也勘驗不破他。然而即使如此，如果到了衲僧（monk）門下，棒子折斷了也未必放過。 　　江西泐潭元白通可禪師 　　上堂說法：『把死蛇當作活蛇來玩弄，曹家的女兒千古風流。』（Playing with a dead snake as if it were alive, the daughters of the Cao family are eternally elegant.）雪峰禪師扔下拄杖，真嚇人。寶峰禪師扔下拄杖，可有要吃嚇的衲僧嗎？平地商量，千峰互峻，一任當堂，打破古鏡。 　　法林音禪師說：『即使打破古鏡，也是把活蛇當作死蛇來玩弄。』 　　『云里飛龍擺動赤梢，腥風陣陣雨飄飄。無端攪動滄溟水，平地波濤萬丈高。』（寧壽恒禪師） 　　『竹葉交加迎眼綠。』

【English Translation】 English version:

Cuiyan (name of a Zen master) was asked by a monk, 'What is one's original face?' The master said, 'The stone plinth before the steps.' The monk bowed. The master said, 'See if the plinth is moving.' 　　Falin Yin (name of a Zen master) said, 'Is it the stone plinth that is moving?' Now there are some who use shrimp as eyes, and say, 'Ancient Snow uses events to clarify the mind, and relies on things to reveal the truth.' He also composed a verse: 　　'Carrying a staff, I visit the misty clouds alone, having visited the misty clouds, I forget my home. Don't say that the traces of immortals are nowhere to be found, beautiful mountains are mostly covered by clouds.' 　　'One hammer shatters the cave of spirits, a fishy wind and coldness press upon the land. Shaking the dense forest, the stream water is green. Returning home on the old road, celebrating the new sound.' (Su'an Ding) 　　'Since entering Zhongnan Mountain to plant medicinal herbs, I have mistakenly taught people to call me an immortal in the cave. The elixir wine is ripe in the jar, all day long I sleep drunkenly, pillowed on a stone.' (Huan Liuwen) 　　Cuiyan (name of a Zen master) because a monk presented a verse, which contained the phrase 'All phenomena reveal the true face'. The master asked, 'What is the true face?' The monk said, 'Only after the snow does one know the steadfastness of pine and cypress.' The master said, 'Pine and cypress are all phenomena, what is the true face?' The monk said, 'The entire mechanism is uniquely revealed.' The master said, 'What after the revealing?' The monk said, 'There is no dharma outside the mind.' The master then hit him. 　　De'an Xin (name of a Zen master) said, 'This monk has a way out at every step, and it is not in vain that he has personally seen an expert.' If it were not for Cuiyan's (name of a Zen master) own hammer, he would not be able to examine him. However, even so, if he came to the door of a monk, the stick would be broken and he would not be let go. 　　Jiangxi Letan Yuanbai Tongke Zen Master 　　Ascending the hall to preach: 'Playing with a dead snake as if it were alive, the daughters of the Cao family are eternally elegant.' Xuefeng (name of a Zen master) threw down his staff, truly frightening. Baofeng (name of a Zen master) threw down his staff, are there any monks who want to be frightened? Discussing on level ground, thousands of peaks are mutually steep, let it be in the hall, break the ancient mirror. 　　Falin Yin (name of a Zen master) said, 'Even if the ancient mirror is broken, it is still playing with a live snake as if it were a dead snake.' 　　'A flying dragon in the clouds swings its red tail, a fishy wind blows in gusts and rain flutters. For no reason, stirring up the vast sea, on level ground, the waves are ten thousand feet high.' (Ningshou Heng) 　　'Bamboo leaves intertwine, welcoming green to the eyes.'

桃花爛熳襯腮紅。東君雙手齊分付。九十春光似夢中。(法林音)

語出團圞無縫罅。東拋西擲意閑閑。赤腳波斯剛蹋著。通身不覺骨毛寒。(粟庵鼎)

元白上堂。有時言句硬如鐵。有時言句軟如綿。遇姜則辣。遇鹽則咸。且道遇著達磨祖師如個什麼。西天梵語。東土華言。

承天怡云。泐潭雖有湛水之波。且無滔天之浪。　法林音云。法林即不恁么。遇著達磨如個什麼。呼來拽磨轆轆轉。喚去拖犁迤邐行。復頌。

終朝無事巧梳妝。結打同心寄與郎。郎意不知如妾否。鴛鴦空帶淚千行。

殘月沉沉冷浸陂。平橋柳影映深池。行人莫向欄邊立。正是深閨夢斷時。(粟庵鼎)

盡把傢俬贈與人。一身贏得一身貧。生涯到處咬豬狗。滿口牙關似鐵釘。

杭州積翠惟一普潤禪師

示眾。麻換布。絲換絹。買處貴。賣處賤。所以道盞子撲落地。碟子成七片。莫動莫移。不遷不變。卓拄杖曰。若能直下承當。虎溪分汝半院。

法林音云。承當亦不難。深恐半院黏著。然陳谷爛芝麻。拈出不妨好手。若是行家。直欲掩鼻而吐。

龍出海云彌島嶼。虎搖林樹動巖根。雨乾風盡無訊息。龍虎呼來護竹門。(海慧惺)

桂影婆娑貫鬥牛。依依楊柳鎖輕舟。關山極

【現代漢語翻譯】 現代漢語譯本： 桃花盛開，映襯著少女紅潤的臉頰。春神（東君）雙手將春色平均分給大地。美好的春光九十天，彷彿一場夢。（法林音） 所說的話圓融無縫隙。隨意地拋擲東西，顯得悠閒自在。赤腳的波斯人剛一踩到，就全身感到寒冷。（粟庵鼎） 元白禪師上堂說法。有時說的話像鐵一樣堅硬，有時說的話像棉花一樣柔軟。遇到姜就辣，遇到鹽就咸。那麼，遇到達磨祖師（Bodhidharma，禪宗始祖）會怎麼樣呢？那是西天的梵語，東土的漢語。 承天怡云禪師說：泐潭雖然有湛水的波浪，但沒有滔天的巨浪。法林音禪師說：法林我不這麼說。如果遇到達磨祖師會怎麼樣呢？叫他來就拉磨，轆轆地轉動；叫他走就拖犁，慢慢地行走。又作頌說： 整天無事，精心打扮。編結同心結，寄給心上人。不知心上人是否像我一樣，鴛鴦空自帶著千行淚。 殘月沉沉，寒冷地浸在水塘里。平橋上的柳樹影子倒映在深池中。行人不要靠近欄桿站立，這正是深閨女子夢斷的時候。（粟庵鼎） 把全部家產都贈送給別人，自己落得一貧如洗。一生到處像豬狗一樣覓食，滿口的牙齒像鐵釘一樣堅硬。 杭州積翠惟一普潤禪師 開示大眾：用麻換布，用絲換絹，買的時候貴，賣的時候賤。所以說盞子掉在地上，碟子碎成七片。不要動它，不要移動它，不改變，不變化。拄著枴杖說：如果能當下承擔，虎溪分給你半個院子。 法林音禪師說：承擔也不難，只是擔心半個院子會粘住你。然而陳舊的穀子和腐爛的芝麻，拿出來不妨讓高手看看。如果是行家，簡直要捂著鼻子吐出來。 龍出海，雲霧瀰漫島嶼。老虎搖動樹林，震動巖石的根基。雨停風止，沒有訊息。龍和虎被召喚來守護竹門。（海慧惺） 桂樹的影子婆娑，直貫鬥牛星。依依的楊柳，鎖住輕盈的小船。關山遙遠 English version: Peach blossoms in full bloom accentuate rosy cheeks. The God of Spring (Dongjun) equally distributes the spring scenery with both hands. Ninety days of beautiful spring pass like a dream. (Fa Lin Yin) The words spoken are seamless and without flaws. Casually tossing things around, appearing leisurely and carefree. The barefoot Persian, upon stepping on it, feels cold all over. (Su An Ding) Zen Master Yuanbai ascends the platform to preach. Sometimes the words are as hard as iron, sometimes as soft as cotton. Meeting ginger, it's spicy; meeting salt, it's salty. So, what would it be like to meet Bodhidharma (the founder of Zen Buddhism)? That's the Sanskrit of the Western Heaven, and the Chinese of the Eastern Land. Zen Master Chengtian Yiyun said: Although Letan has the waves of clear water, it does not have the towering waves. Zen Master Falin Yin said: I, Falin, don't say it that way. What would it be like to meet Bodhidharma? Call him to turn the millstone, turning it with a rumbling sound; call him to go and drag the plow, walking slowly. He also composed a verse: All day long, with nothing to do, meticulously dressing up. Tying a love knot, sending it to the beloved. I wonder if the beloved feels the same as I do; the mandarin ducks are filled with a thousand lines of tears in vain. The waning moon sinks low, coldly soaking in the pond. The willow shadows on the flat bridge are reflected in the deep pool. Travelers, do not stand near the railing, for this is when the dreams of the women in the deep boudoir are broken. (Su An Ding) Giving away all the family property to others, leaving oneself utterly impoverished. Living a life of scavenging like pigs and dogs, with a mouthful of teeth as hard as iron nails. Zen Master Purun of Jicui Temple in Hangzhou Instructing the assembly: Exchanging hemp for cloth, exchanging silk for silk, expensive when buying, cheap when selling. Therefore, it is said that when the cup falls to the ground, the saucer breaks into seven pieces. Do not move it, do not shift it, unchanging, unaltering. Striking the staff, he said: If you can directly accept this, I will give you half of the courtyard of Tiger Creek. Zen Master Falin Yin said: Accepting is not difficult, but I fear that half of the courtyard will stick to you. However, old grains and rotten sesame seeds, taking them out is fine for a master to see. If it is an expert, they would simply cover their noses and vomit. When the dragon emerges from the sea, clouds and mist fill the islands. When the tiger shakes the forest, the roots of the rocks tremble. When the rain stops and the wind ceases, there is no news. The dragon and tiger are summoned to guard the bamboo gate. (Hai Hui Xing) The shadows of the osmanthus tree sway, piercing the Dipper and the Ox constellations. The gentle willows lock the light boat. The mountain passes are far away

【English Translation】 Peach blossoms in full bloom accentuate rosy cheeks. The God of Spring (Dongjun) equally distributes the spring scenery with both hands. Ninety days of beautiful spring pass like a dream. (Fa Lin Yin) The words spoken are seamless and without flaws. Casually tossing things around, appearing leisurely and carefree. The barefoot Persian, upon stepping on it, feels cold all over. (Su An Ding) Zen Master Yuanbai ascends the platform to preach. Sometimes the words are as hard as iron, sometimes as soft as cotton. Meeting ginger, it's spicy; meeting salt, it's salty. So, what would it be like to meet Bodhidharma (the founder of Zen Buddhism)? That's the Sanskrit of the Western Heaven, and the Chinese of the Eastern Land. Zen Master Chengtian Yiyun said: Although Letan has the waves of clear water, it does not have the towering waves. Zen Master Falin Yin said: I, Falin, don't say it that way. What would it be like to meet Bodhidharma? Call him to turn the millstone, turning it with a rumbling sound; call him to go and drag the plow, walking slowly. He also composed a verse: All day long, with nothing to do, meticulously dressing up. Tying a love knot, sending it to the beloved. I wonder if the beloved feels the same as I do; the mandarin ducks are filled with a thousand lines of tears in vain. The waning moon sinks low, coldly soaking in the pond. The willow shadows on the flat bridge are reflected in the deep pool. Travelers, do not stand near the railing, for this is when the dreams of the women in the deep boudoir are broken. (Su An Ding) Giving away all the family property to others, leaving oneself utterly impoverished. Living a life of scavenging like pigs and dogs, with a mouthful of teeth as hard as iron nails. Zen Master Purun of Jicui Temple in Hangzhou Instructing the assembly: Exchanging hemp for cloth, exchanging silk for silk, expensive when buying, cheap when selling. Therefore, it is said that when the cup falls to the ground, the saucer breaks into seven pieces. Do not move it, do not shift it, unchanging, unaltering. Striking the staff, he said: If you can directly accept this, I will give you half of the courtyard of Tiger Creek. Zen Master Falin Yin said: Accepting is not difficult, but I fear that half of the courtyard will stick to you. However, old grains and rotten sesame seeds, taking them out is fine for a master to see. If it is an expert, they would simply cover their noses and vomit. When the dragon emerges from the sea, clouds and mist fill the islands. When the tiger shakes the forest, the roots of the rocks tremble. When the rain stops and the wind ceases, there is no news. The dragon and tiger are summoned to guard the bamboo gate. (Hai Hui Xing) The shadows of the osmanthus tree sway, piercing the Dipper and the Ox constellations. The gentle willows lock the light boat. The mountain passes are far away

目不堪顧。白雁黃蘆一色秋。(澗南音)

深山人境與城別。旋采生柴帶葉烘。滿室白雲推不出。半牕月映半牕松。(德實信)

積翠因僧問。未開口以前。乞師指示。師曰。東風急。帶雨笠。僧佇思。師曰白雲早已過新羅。

法林音云。就地彈死雀。惟一不妨作家。若向空中搏鷂子。猶欠一著在。　□□□云。者僧無門可入。積翠無門可出。

華岳山人洞里眠。天臺遊客石橋邊。草鞋蹋斷夢初醒。彈指相逢路八千。(壽寧恒)

騰空綵鳳衝霄去。出洞蒼龍帶雨過。試問個中訊息子。白雲早已過新羅。(法林音)

僧摩馬一騰居士

因陸文垓問曰。向參父母未生前。至今未有訊息。士曰汝未到無訊息地。垓曰。師向謂青色青光。作么生。士曰。我如今又不與么說。凈土黑如漆。

法林音云。我如今又不與么。倒不妨令文垓疑著。乃云凈土黑如漆與青色青光相去多少。

水無舟楫陸無車。古路霜橫雁影斜。將謂故鄉訊息斷。天涯依舊有梅花。(海慧惺)

杜䳌聲里鼓融和。碎剪紅羅引客過。行到溪邊憑極目。一層波涌一層波。(澗南音)

東魯西秦各有心。陰謀只為用來深。煙塵息得無餘事。六國連兵不敢侵。(正覺喆)

賣鹽翁

【現代漢語翻譯】 現代漢語譯本 『目不堪顧。白雁黃蘆一色秋。』（澗南音） 意思是：眼睛無法顧及，只見白色的雁和黃色的蘆葦構成了一片秋天的景色。

『深山人境與城別。旋采生柴帶葉烘。滿室白雲推不出。半牕月映半牕松。』（德實信） 意思是：深山裡的人家與城市不同，他們砍伐新鮮的木柴，帶著樹葉烘烤。滿屋的白雲，想要推開也推不開，半扇窗戶映照著月光，半扇窗戶映照著松樹。

『積翠因僧問。未開口以前。乞師指示。師曰。東風急。帶雨笠。僧佇思。師曰白雲早已過新羅（Silla，古朝鮮國家）。』 意思是：積翠庵的僧人問道：在開口之前，請老師指示。老師說：東風吹得急，帶著雨的斗笠。僧人停下來思考。老師說：白雲早就飄過新羅了。

法林音說：『就地彈死雀，惟一不妨作家。若向空中搏鷂子，猶欠一著在。』 □□□說：『者僧無門可入。積翠無門可出。』 意思是：法林音說：在地上彈死麻雀，只有這件事不妨礙成為作家。如果想要在空中捕捉老鷹，還差一步。□□□說：這個僧人沒有門可以進入，積翠庵也沒有門可以出去。

『華岳山人洞里眠。天臺遊客石橋邊。草鞋蹋斷夢初醒。彈指相逢路八千。』（壽寧恒） 意思是：華岳山的人在洞里睡覺，天臺山的遊客在石橋邊。草鞋踩斷了，從夢中醒來，彈指之間相逢，路途遙遠有八千。

『騰空綵鳳衝霄去。出洞蒼龍帶雨過。試問個中訊息子。白雲早已過新羅。』（法林音） 意思是：騰空的綵鳳衝向天空飛去，出洞的蒼龍帶著雨水經過。試問其中的訊息，白雲早就飄過新羅了。

僧摩馬一騰居士

因陸文垓問曰：『向參父母未生前，至今未有訊息。』士曰：『汝未到無訊息地。』垓曰：『師向謂青色青光，作么生？』士曰：『我如今又不與么說。凈土（Pure Land）黑如漆。』 意思是：陸文垓問道：『參究父母未出生之前，至今沒有訊息。』居士說：『你還沒有到達沒有訊息的地方。』陸文垓說：『老師以前說青色青光，怎麼說？』居士說：『我現在又不這樣說了。凈土黑得像漆一樣。』

法林音說：『我如今又不與么，倒不妨令文垓疑著。』乃云：『凈土黑如漆與青色青光相去多少？』 意思是：法林音說：『我現在又不這樣說，倒不如讓陸文垓疑惑。』於是說：『凈土黑得像漆一樣與青色青光相差多少？』

『水無舟楫陸無車。古路霜橫雁影斜。將謂故鄉訊息斷。天涯依舊有梅花。』（海慧惺） 意思是：水上沒有船隻，陸地上沒有車。古老的道路上橫著霜，雁影傾斜。本以為故鄉的訊息斷絕了，天涯海角依舊有梅花。

『杜䳌聲里鼓融和。碎剪紅羅引客過。行到溪邊憑極目。一層波涌一層波。』（澗南音） 意思是：杜鵑的叫聲里，鼓聲和諧。剪碎紅色的絲綢，引導客人經過。走到溪邊，盡情眺望，一層波浪涌起又一層波浪。

『東魯西秦各有心。陰謀只為用來深。煙塵息得無餘事。六國連兵不敢侵。』（正覺喆） 意思是：東魯和西秦各有心思，陰謀只是爲了用得深。如果戰火平息，沒有其他事情，六國聯合起來也不敢侵犯。

賣鹽翁

【English Translation】 English version 『Eyes cannot take it all in. White geese and yellow reeds, the same color of autumn.』 (Jian Nan Yin) Meaning: The eyes cannot take it all in; only white geese and yellow reeds form a scene of autumn.

『Deep mountains, human realms different from the city. Newly gathered fresh firewood, roasted with leaves. A room full of white clouds cannot be pushed away. Half a window reflects the moon, half a window reflects the pine.』 (De Shi Xin) Meaning: The homes in the deep mountains are different from the city; they chop fresh firewood and roast it with leaves. A room full of white clouds cannot be pushed away; half a window reflects the moonlight, and half a window reflects the pine trees.

『Ji Cui asked a monk: Before opening my mouth, I beg the master for instruction. The master said: The east wind is strong, wear a rain hat. The monk paused to think. The master said: The white clouds have already passed Silla (ancient Korean kingdom).』 Meaning: The monk of Ji Cui Temple asked: Before I speak, please give me instruction. The master said: The east wind is strong, wear a rain hat. The monk paused to think. The master said: The white clouds have already passed Silla.

Fa Lin Yin said: 『Shooting a sparrow dead on the ground, that alone does not hinder one from becoming a writer. If you try to catch a hawk in the sky, you are still one step short.』 □□□ said: 『This monk has no door to enter. Ji Cui has no door to exit.』 Meaning: Fa Lin Yin said: Shooting a sparrow dead on the ground, only that does not hinder one from becoming a writer. If you want to catch a hawk in the sky, you are still one step short. □□□ said: This monk has no door to enter, and Ji Cui Temple has no door to exit.

『The man of Hua Yue Mountain sleeps in a cave. The tourist of Tian Tai Mountain is by the stone bridge. Straw sandals broken, waking from a dream. Meeting with a snap of the fingers, the road is eight thousand li.』 (Shou Ning Heng) Meaning: The man of Hua Yue Mountain sleeps in a cave, the tourist of Tian Tai Mountain is by the stone bridge. Straw sandals are broken, waking from a dream. Meeting with a snap of the fingers, the road is eight thousand li.

『A soaring colorful phoenix rushes to the sky. A dragon emerging from the cave passes with rain. If you ask about the news within, the white clouds have already passed Silla.』 (Fa Lin Yin) Meaning: A soaring colorful phoenix rushes to the sky, a dragon emerging from the cave passes with rain. If you ask about the news within, the white clouds have already passed Silla.

Layman Seng Mo Ma Yi Teng

Because Lu Wen Hai asked: 『I have been contemplating the time before my parents were born, but still have no news.』 The layman said: 『You have not reached the place of no news.』 Hai said: 『The master used to say blue color, blue light, what about that?』 The layman said: 『I don't say that anymore. The Pure Land (Jingtu) is as black as lacquer.』 Meaning: Because Lu Wen Hai asked: 'I have been contemplating the time before my parents were born, but still have no news.' The layman said: 'You have not reached the place of no news.' Hai said: 'The master used to say blue color, blue light, what about that?' The layman said: 'I don't say that anymore. The Pure Land is as black as lacquer.'

Fa Lin Yin said: 『I don't say that anymore, it might as well make Wen Hai doubt.』 Then he said: 『How far apart are the Pure Land being as black as lacquer and the blue color, blue light?』 Meaning: Fa Lin Yin said: 'I don't say that anymore, it might as well make Wen Hai doubt.' Then he said: 'How far apart are the Pure Land being as black as lacquer and the blue color, blue light?'

『No boats on the water, no carts on the land. Frost lies across the ancient road, the shadow of the geese slants. I thought the news from my hometown was cut off, but there are still plum blossoms at the ends of the earth.』 (Hai Hui Xing) Meaning: No boats on the water, no carts on the land. Frost lies across the ancient road, the shadow of the geese slants. I thought the news from my hometown was cut off, but there are still plum blossoms at the ends of the earth.

『In the sound of the cuckoo, the drums blend harmoniously. Cutting red silk into pieces, leading guests to pass by. Walking to the stream, gazing with all one's might, one layer of waves surges upon another.』 (Jian Nan Yin) Meaning: In the sound of the cuckoo, the drums blend harmoniously. Cutting red silk into pieces, leading guests to pass by. Walking to the stream, gazing with all one's might, one layer of waves surges upon another.

『Eastern Lu and Western Qin each have their own intentions. Conspiracies are only for deep use. If the smoke and dust cease and there is nothing else, the six kingdoms would not dare to invade even if they allied.』 (Zheng Jue Zhe) Meaning: Eastern Lu and Western Qin each have their own intentions. Conspiracies are only for deep use. If the smoke and dust cease and there is nothing else, the six kingdoms would not dare to invade even if they allied.

Salt Seller

路逢一僧去覆船。問覆船路向甚麼處去。翁良久。僧再問。翁曰你患聾那。僧曰你向我道甚麼。翁曰向你道覆船路。僧曰翁莫會禪么。翁曰。莫道會禪。佛法也會盡。僧曰你試說看。翁挑鹽示之。僧曰難。翁曰你喚者個作甚麼。僧曰鹽。翁曰有甚麼交涉。僧曰你喚作甚麼。翁曰不可更向你道是鹽。

法林音云。直饒會盡佛法。肩頭擔子端的不曾卸卻。然在今之世。覓個漢也難得。

翁翁慣解賣私鹽。衲子無端問覆船。兩個伎窮歸不得。都盧只在半途邊。(海慧惺)

山作劍巑水作刀。風雲變化鼓蕭騷。誰能獨向秦川去。為我拈來蓋膽毛。(法林音)

冒露持竿向水濵。一重煙雨一重春。及乎轉到漫漫處。卻被旁人笑指陳。(粟庵鼎)

臺州黃巖濠頭覺真

安人晚年就邑中明因寺側開接待。一僧提包笠直入臥內。真問是甚麼。僧曰行腳僧。真遽指其足曰草鞋繩斷為甚不知。僧無對。真便將包笠擲出曰。者里無汝措足處。

法林音云。者僧行腳。黃巖腿痛。者里無措足處。三十棒自行還須自領始得。

木人帶月投空谷。石女穿云入鬧藍。兩地相思天萬里。至今猶自憶江南。(海慧惺)

一身還有一身愁。牢落關山恨不休。邊塞近傳郎計至。者回不夢大刀頭。(澗

【現代漢語翻譯】 現代漢語譯本： 路上遇到一個僧人正要去覆船（Fuchuan，地名）。（我）問他去覆船的路怎麼走。老翁沉默了很久。僧人再次詢問。（老）翁說：『你聾了嗎？』僧人說：『你跟我說什麼？』（老）翁說：『跟你說去覆船的路。』僧人說：『老翁莫非懂得禪嗎？』（老）翁說：『別說懂得禪，佛法我也都懂。』僧人說：『你試著說說看。』（老）翁挑起鹽給他看。僧人說：『難。』（老）翁說：『你叫這個做什麼？』僧人說：『鹽。』（老）翁說：『有什麼關係？』僧人說：『你叫它做什麼？』（老）翁說：『不可再跟你說是鹽。』

法林音（Falin Yin，人名）說：『即使懂得全部佛法，肩上的擔子也始終沒有卸下。然而在當今的世道，找一個這樣的人也很難。』

老翁慣於販賣私鹽，僧人無端詢問覆船。兩人技窮都回不去，最終都只是在半途徘徊。（海慧惺（Hai Hui Xing，人名））

山巒化作利劍，流水化作刀鋒，風雲變幻，鼓聲蕭蕭。誰能獨自前往秦川（Qinchuan，地名）？為我取來蓋膽的豪毛。（法林音（Falin Yin，人名））

冒著風露，拿著魚竿走向水邊，一重煙雨一重春色。等到轉到茫茫無際之處，卻被旁人笑著指指點點。（粟庵鼎（Su An Ding，人名））

臺州（Taizhou，地名）黃巖（Huangyan，地名）濠頭（Haotou，地名）的覺真（Juezhen，人名）

安人（Anren，人名）晚年在縣城中的明因寺（Mingyin Temple，寺廟名）旁開設接待處。一個僧人提著包裹，戴著斗笠直接進入臥室。覺真（Juezhen，人名）問：『這是什麼？』僧人說：『行腳僧。』覺真（Juezhen，人名）立刻指著他的腳說：『草鞋的繩子斷了為什麼不知道？』僧人無言以對。覺真（Juezhen，人名）便將包裹和斗笠扔出去說：『這裡沒有你落腳的地方。』

法林音（Falin Yin，人名）說：『這個僧人行腳，黃巖（Huangyan，地名）的腿卻痛了。這裡沒有落腳的地方，三十棒自行領受才行。』

木人帶著月光投入空谷，石女穿過雲層進入喧鬧的寺院。兩地相思，相隔萬里，至今仍然思念江南。（海慧惺（Hai Hui Xing，人名））

自身還有一身的愁緒，孤獨地身處關山，遺憾無法停止。邊塞傳來訊息說郎君的計策已經成功，這次不會再夢見大刀了。（澗（Jian，人名））

【English Translation】 English version: On the road, (I) encountered a monk who was going to Fuchuan (place name). (I) asked him how to get to Fuchuan. The old man remained silent for a long time. The monk asked again. The old man said, 'Are you deaf?' The monk said, 'What are you saying to me?' The old man said, 'Telling you the way to Fuchuan.' The monk said, 'Old man, do you understand Chan (Zen Buddhism)?' The old man said, 'Don't say I understand Chan, I understand all of the Buddha's teachings.' The monk said, 'Try to explain it.' The old man held up salt to show him. The monk said, 'Difficult.' The old man said, 'What do you call this?' The monk said, 'Salt.' The old man said, 'What's the connection?' The monk said, 'What do you call it?' The old man said, 'I can't tell you again that it's salt.'

Falin Yin (person's name) said: 'Even if you understand all of the Buddha's teachings, the burden on your shoulders has never been unloaded. However, in today's world, it is difficult to find such a person.'

The old man is accustomed to selling illicit salt, the monk asks about Fuchuan for no reason. Both are at their wits' end and cannot return, ultimately only lingering halfway. (Hai Hui Xing (person's name))

Mountains transform into sharp swords, flowing water transforms into blades, the wind and clouds change, the sound of drums is desolate. Who can go to Qinchuan (place name) alone? Bring me the bold hair that covers the gall bladder. (Falin Yin (person's name))

Braving the dew, holding a fishing rod, (I) walk towards the water's edge, one layer of mist and rain, one layer of spring scenery. When (I) turn to the boundless place, (I) am laughed at and pointed at by others. (Su An Ding (person's name))

Juezhen (person's name) of Haotou (place name), Huangyan (place name), Taizhou (place name)

Anren (person's name) opened a reception place next to Mingyin Temple (temple name) in the town in his later years. A monk carrying a package and wearing a bamboo hat entered the bedroom directly. Juezhen (person's name) asked, 'What is this?' The monk said, 'A traveling monk.' Juezhen (person's name) immediately pointed to his feet and said, 'Why don't you know that the rope of your straw sandals is broken?' The monk was speechless. Juezhen (person's name) threw the package and bamboo hat out and said, 'There is no place for you to set foot here.'

Falin Yin (person's name) said: 'This monk is traveling, but Huangyan's (place name) legs hurt. There is no place to set foot here, you must receive the thirty blows yourself.'

A wooden man throws himself into an empty valley with the moonlight, a stone woman passes through the clouds and enters a noisy temple. Longing for each other from two places, separated by thousands of miles, still missing Jiangnan (place name) to this day. (Hai Hui Xing (person's name))

(I) have another sorrow on (my) own body, lonely in the mountains and passes, regretting that (I) cannot stop. News came from the border that the lord's plan has succeeded, this time (I) will not dream of the big knife. (Jian (person's name))

南音)

黃巖因明奎長老相看。真曰聞說長老夜來生得兒子是否。奎曰且道是男是女。真曰。雞銜鐙盞走。鱉咬釣魚竿。

法林音云。男女面目。覺真不妨歷歷供出。盡道明奎貪程太速。法林咬緊牙關道個瞎。以俟后之君子。復頌。

青波涌出玉團團。誰解當機著眼看。無限秋光收拾盡。更闌惟覺曉風寒。

特牛產下玉麒麟。奕奕祥光透四鄰。忙把陰陽頻借問。芭蕉葉上綠初勻。

宗鑒法林卷七十二

【現代漢語翻譯】 現代漢語譯本： 黃巖因明奎長老前來拜訪覺真禪師。覺真禪師問道：『聽說長老昨晚生了個孩子，是嗎？』明奎長老回答說：『你且說說看，是男孩還是女孩？』覺真禪師說：『雞銜著燈盞跑，鱉咬著釣魚竿。』 法林禪師評論道：『男女的面目如何，覺真禪師不妨歷歷道來，都說明奎長老貪圖快速。』法林禪師咬緊牙關說了一個『瞎』字，以等待後來的君子來評判。又作頌曰： 青色的波浪涌出，像圓潤的玉團。有誰能理解這當下的機鋒，並著眼觀看？無限的秋光都被收拾殆盡，夜深時只覺得曉風寒冷。 特牛生下了玉麒麟，奕奕的祥光照透四鄰。忙著向人頻繁打聽陰陽之事，芭蕉葉上的綠色才剛剛均勻。』 宗鑒法林卷七十二

【English Translation】 English version: Elder Mingkui of Huangyan came to visit Zen Master Juezhen. Zen Master Juezhen asked: 'I heard that the elder had a child last night, is that so?' Elder Mingkui replied: 'Tell me, is it a boy or a girl?' Zen Master Juezhen said: 'A chicken runs with a lamp in its beak, and a turtle bites a fishing rod.' Zen Master Falin commented: 'What are the faces of the boy and girl like? Zen Master Juezhen might as well describe them one by one, all saying that Elder Mingkui is too eager for quick results.' Zen Master Falin gritted his teeth and said the word 'blind,' waiting for later gentlemen to judge. He also composed a verse: 'Blue waves surge, like round jade balls. Who can understand the immediate opportunity and look at it closely? The infinite autumn light is all gathered up, and in the late night, one only feels the cold of the morning breeze. A special cow gave birth to a jade Qilin (a mythical Chinese creature), and the bright auspicious light shines through the neighborhood. Busily inquiring about Yin and Yang matters, the green on the banana leaves is just beginning to even out.' Zongjian Falin, Volume Seventy-Two