X78n1553_天聖廣燈錄
卍新續藏第 78 冊 No. 1553 天聖廣燈錄
福州開元禪寺住持傳法賜紫慧通大師 子一謹募眾緣。恭為今上 皇帝。祝延 聖壽。文武官僚。資崇 祿位。圓成雕造 毗盧大藏經板一副。旹紹興戊辰閏八月 日 謹題。
天聖廣燈錄都帙目錄 ［宋實］
天聖廣燈錄卷第一 敘天竺釋迦佛下錄 釋迦牟尼佛 天聖廣燈錄卷第二 天竺祖師八人 第一祖摩訶迦葉尊者 第二祖阿難尊者 第三祖商那和修尊者 第四祖優波鞠多尊者 第五祖提多迦尊者 第六祖彌遮迦尊者 第七祖婆須蜜尊者 第八祖佛陀難提尊者 天聖廣燈錄卷第三 天竺祖師七人 第九祖伏馱蜜多尊者 第十祖脅尊者 第十一祖富那夜奢尊者 第十二祖馬鳴尊者 第十三祖迦毗摩羅尊者 第十四祖龍樹尊者 第十五祖迦那提婆尊者 天聖廣燈錄卷第四 天竺祖師七人 第十六祖羅睺羅多尊者 第十七祖僧伽難提尊者 第十八祖伽耶舍多尊者 第十九祖鳩摩羅多尊 第二十祖阇夜多尊者 第二十一祖婆修盤頭尊者 第二十二祖摩拏羅尊者 天聖廣燈錄卷第五 天竺祖師五人 第二十三祖鶴勒那尊者 第二十四祖師子尊者 第二十五祖婆舍斯
【現代漢語翻譯】 現代漢語譯本 福州開元禪寺住持傳法賜紫慧通大師子一，恭敬地募集眾人的善緣，為當今皇上祈福，祝願皇帝聖壽無疆，為文武官僚祈福，祝願他們官運亨通，圓滿完成雕造《毗盧大藏經》（Vairochana Tripitaka）的經板一副。時值紹興戊辰閏八月日，謹題。
《天聖廣燈錄》都帙目錄 ［宋實］
《天聖廣燈錄》卷第一 敘述天竺釋迦佛（Shakyamuni Buddha）以下的記錄 釋迦牟尼佛（Shakyamuni Buddha） 《天聖廣燈錄》卷第二 天竺祖師八人 第一祖摩訶迦葉尊者（Mahākāśyapa） 第二祖阿難尊者（Ānanda） 第三祖商那和修尊者（Śāṇavāsa） 第四祖優波鞠多尊者（Upagupta） 第五祖提多迦尊者（Dhṛtaka） 第六祖彌遮迦尊者（Micchaka） 第七祖婆須蜜尊者（Vasumitra） 第八祖佛陀難提尊者（Buddhanandi） 《天聖廣燈錄》卷第三 天竺祖師七人 第九祖伏馱蜜多尊者（Buddhamitra） 第十祖脅尊者（Pārśva） 第十一祖富那夜奢尊者（Puṇyayaśas） 第十二祖馬鳴尊者（Aśvaghoṣa） 第十三祖迦毗摩羅尊者（Kapimala） 第十四祖龍樹尊者（Nāgārjuna） 第十五祖迦那提婆尊者（Kāṇadeva） 《天聖廣燈錄》卷第四 天竺祖師七人 第十六祖羅睺羅多尊者（Rāhulata） 第十七祖僧伽難提尊者（Saṃghanandi） 第十八祖伽耶舍多尊者（Gayaśata） 第十九祖鳩摩羅多尊者（Kumāralāta） 第二十祖阇夜多尊者（Jayata） 第二十一祖婆修盤頭尊者（Vasubandhu） 第二十二祖摩拏羅尊者（Manoratha） 《天聖廣燈錄》卷第五 天竺祖師五人 第二十三祖鶴勒那尊者（Haklena） 第二十四祖師子尊者（Siṃha） 第二十五祖婆舍斯（Vasiasita）
【English Translation】 English version Venerable Hui Tong, the abbot of Kaiyuan Chan Monastery in Fuzhou, who was granted the honor of wearing purple robes for propagating the Dharma, respectfully solicits donations from the community. He wishes to pray for the current Emperor, wishing him a long and healthy life, and for the civil and military officials, wishing them prosperous careers. He also wishes to complete the carving of a complete set of printing blocks for the Vairochana Tripitaka. Inscribed on this day in the intercalary eighth month of the Wuchen year of the Shaoxing era.
Table of Contents of the Complete Edition of the Tiansheng Guangdeng Lu [Compiled by Song Shi]
Tiansheng Guangdeng Lu, Volume 1 Narrative Records from Shakyamuni Buddha in India Shakyamuni Buddha Tiansheng Guangdeng Lu, Volume 2 Eight Indian Patriarchs 1st Patriarch: Venerable Mahākāśyapa 2nd Patriarch: Venerable Ānanda 3rd Patriarch: Venerable Śāṇavāsa 4th Patriarch: Venerable Upagupta 5th Patriarch: Venerable Dhṛtaka 6th Patriarch: Venerable Micchaka 7th Patriarch: Venerable Vasumitra 8th Patriarch: Venerable Buddhanandi Tiansheng Guangdeng Lu, Volume 3 Seven Indian Patriarchs 9th Patriarch: Venerable Buddhamitra 10th Patriarch: Venerable Pārśva 11th Patriarch: Venerable Puṇyayaśas 12th Patriarch: Venerable Aśvaghoṣa 13th Patriarch: Venerable Kapimala 14th Patriarch: Venerable Nāgārjuna 15th Patriarch: Venerable Kāṇadeva Tiansheng Guangdeng Lu, Volume 4 Seven Indian Patriarchs 16th Patriarch: Venerable Rāhulata 17th Patriarch: Venerable Saṃghanandi 18th Patriarch: Venerable Gayaśata 19th Patriarch: Venerable Kumāralāta 20th Patriarch: Venerable Jayata 21st Patriarch: Venerable Vasubandhu 22nd Patriarch: Venerable Manoratha Tiansheng Guangdeng Lu, Volume 5 Five Indian Patriarchs 23rd Patriarch: Venerable Haklena 24th Patriarch: Venerable Siṃha 25th Patriarch: Venerable Vasiasita
多尊者 第二十六祖不如蜜多尊者 第二十七祖般若多羅尊者 天聖廣燈錄卷第六 中國祖師一人 第二十八祖菩提達磨尊者 天聖廣燈錄卷第七 唐朝祖師五人 第二十九祖慧可大師 第三十祖僧璨大師 第三十一祖道信大師 第三十二祖弘忍大師 第三十三祖慧能大師 天聖廣燈錄卷第八 中華第三十三祖慧能大師下法嗣 潭州南嶽山觀音院懷讓禪師 潭州南嶽山觀音院懷讓禪師下法嗣 江州馬祖道一大寂禪師 江州馬祖道一大寂禪沙下法嗣 洪州百丈山大智禪師 洪州百丈山大智禪師下法嗣 筠州黃檗鷲峰山斷際禪師 天聖廣燈錄卷第九 洪州大雄山百丈智海禪師 天聖廣燈錄卷第十 南嶽山懷讓禪師第四世 筠州黃檗山希運禪師法嗣(一人見錄) 鎮州臨濟院義玄慧照禪師 天聖廣燈錄卷第十一 鎮州臨濟院義玄惠照禪師 天聖廣燈錄卷第十二 南嶽觀音院懷讓禪師第五世 鎮州臨濟院義玄惠照禪師法嗣(十人見錄) 魏府大覺禪師 鎮州寶壽沼禪師 鎮州三聖惠然禪師 齊聳禪師 定州崔禪禪師 鎮州萬壽禪師 涿州秀禪師 魏府興化存獎禪師 幽州譚空禪師 浙西善權徹禪師 天聖廣燈錄卷第十三 南嶽山懷讓禪師第五世
【現代漢語翻譯】 現代漢語譯本 多尊者 第二十六祖不如蜜多尊者（不如蜜多尊者：The 26th Patriarch, Asuṅghamitra） 第二十七祖般若多羅尊者（般若多羅尊者：The 27th Patriarch, Prajñātāra） 天聖廣燈錄卷第六 中國祖師一人 第二十八祖菩提達磨尊者（菩提達磨尊者：The 28th Patriarch, Bodhidharma） 天聖廣燈錄卷第七 唐朝祖師五人 第二十九祖慧可大師（慧可大師：The 29th Patriarch, Huike） 第三十祖僧璨大師（僧璨大師：The 30th Patriarch, Sengcan） 第三十一祖道信大師（道信大師：The 31st Patriarch, Daoxin） 第三十二維弘忍大師（弘忍大師：The 32nd Patriarch, Hongren） 第三十三祖慧能大師（慧能大師：The 33rd Patriarch, Huineng） 天聖廣燈錄卷第八 中華第三十三祖慧能大師下法嗣 潭州南嶽山觀音院懷讓禪師（懷讓禪師：Huairang, Abbot of Guanyin Monastery on Mount Nanyue in Tanzhou） 潭州南嶽山觀音院懷讓禪師下法嗣 江州馬祖道一大寂禪師（馬祖道一禪師：Mazu Daoyi, Great Master Daji of Jiangzhou） 江州馬祖道一大寂禪沙下法嗣 洪州百丈山大智禪師（百丈懷海禪師：Baizhang Huaihai, Great Wisdom Zen Master of Mount Baizhang in Hongzhou） 洪州百丈山大智禪師下法嗣 筠州黃檗鷲峰山斷際禪師（黃檗希運禪師：Huangbo Xiyun, Chan Master Duanji of Mount鷲峰 in Yunzhou） 天聖廣燈錄卷第九 洪州大雄山百丈智海禪師（百丈智海禪師：Baizhang Zhihai, Zen Master of Mount Daxiong in Hongzhou） 天聖廣燈錄卷第十 南嶽山懷讓禪師第四世 筠州黃檗山希運禪師法嗣(一人見錄) 鎮州臨濟院義玄慧照禪師（臨濟義玄禪師：Linji Yixuan, Zen Master Huizhao of Linji Monastery in Zhenzhou） 天聖廣燈錄卷第十一 鎮州臨濟院義玄惠照禪師 天聖廣燈錄卷第十二 南嶽觀音院懷讓禪師第五世 鎮州臨濟院義玄惠照禪師法嗣(十人見錄) 魏府大覺禪師（大覺禪師：Dajue Zen Master of Weifu） 鎮州寶壽沼禪師（寶壽沼禪師：Baoshou Zhao Zen Master of Zhenzhou） 鎮州三聖惠然禪師（三聖惠然禪師：Sansheng Huiran Zen Master of Zhenzhou） 齊聳禪師（齊聳禪師：Qi Song Zen Master） 定州崔禪禪師（崔禪禪師：Cui Chan Zen Master of Dingzhou） 鎮州萬壽禪師（萬壽禪師：Wanshou Zen Master of Zhenzhou） 涿州秀禪師（秀禪師：Xiu Zen Master of Zhuozhou） 魏府興化存獎禪師（興化存獎禪師：Xinghua Cunjiang Zen Master of Weifu） 幽州譚空禪師（譚空禪師：Tankong Zen Master of Youzhou） 浙西善權徹禪師（善權徹禪師：Shanquan Che Zen Master of Western Zhejiang） 天聖廣燈錄卷第十三 南嶽山懷讓禪師第五世
【English Translation】 English version Venerable Sirs The 26th Patriarch, Asuṅghamitra The 27th Patriarch, Prajñātāra Tiansheng Guangdeng Lu, Volume 6 One Chinese Patriarch The 28th Patriarch, Bodhidharma Tiansheng Guangdeng Lu, Volume 7 Five Tang Dynasty Patriarchs The 29th Patriarch, Huike The 30th Patriarch, Sengcan The 31st Patriarch, Daoxin The 32nd Patriarch, Hongren The 33rd Patriarch, Huineng Tiansheng Guangdeng Lu, Volume 8 Lineage of the 33rd Chinese Patriarch, Huineng Chan Master Huairang of Guanyin Monastery on Mount Nanyue in Tanzhou Lineage of Chan Master Huairang of Guanyin Monastery on Mount Nanyue in Tanzhou Great Master Daji, Mazu Daoyi of Jiangzhou Lineage of Chan Master Mazu Daoyi, Great Master Daji of Jiangzhou Great Wisdom Chan Master Baizhang Huaihai of Mount Baizhang in Hongzhou Lineage of Great Wisdom Chan Master Baizhang Huaihai of Mount Baizhang in Hongzhou Chan Master Duanji, Huangbo Xiyun of Mount鷲峰 in Yunzhou Tiansheng Guangdeng Lu, Volume 9 Chan Master Baizhang Zhihai of Mount Daxiong in Hongzhou Tiansheng Guangdeng Lu, Volume 10 Fourth Generation from Chan Master Huairang of Mount Nanyue Lineage of Chan Master Xiyun of Mount Huangbo in Yunzhou (One person recorded) Zen Master Huizhao, Linji Yixuan of Linji Monastery in Zhenzhou Tiansheng Guangdeng Lu, Volume 11 Zen Master Huizhao, Linji Yixuan of Linji Monastery in Zhenzhou Tiansheng Guangdeng Lu, Volume 12 Fifth Generation from Chan Master Huairang of Guanyin Monastery on Mount Nanyue Lineage of Zen Master Huizhao, Linji Yixuan of Linji Monastery in Zhenzhou (Ten people recorded) Dajue Zen Master of Weifu Baoshou Zhao Zen Master of Zhenzhou Sansheng Huiran Zen Master of Zhenzhou Qi Song Zen Master Cui Chan Zen Master of Dingzhou Wanshou Zen Master of Zhenzhou Xiu Zen Master of Zhuozhou Xinghua Cunjiang Zen Master of Weifu Tankong Zen Master of Youzhou Shanquan Che Zen Master of Western Zhejiang Tiansheng Guangdeng Lu, Volume 13 Fifth Generation from Chan Master Huairang of Mount Nanyue
臨濟惠照義玄禪師法嗣(十四人見錄) 雲山禪師 襄州歷村禪師 金沙禪師 鄂州灌溪志閑禪師 滄洲米倉禪師 新羅國智異山禪師 允誠禪師 𣵠州克符道者 桐峰庵主 杉羊庵主 虎溪庵主 覆杯庵主 定上座 奯上座 天聖廣燈錄卷第十四 南嶽山懷讓禪師第六世 魏府大覺禪師法嗣(四人見錄) 廬州大覺禪師 廬州澄心閩德禪師 荊南府竹園山禪師 宋州法華院禪師 鎮州寶壽沼禪師法嗣(二人見錄) 汝州西院思明禪師 鎮州第二代寶壽禪師 鎮州三聖院然禪師法嗣(一人見錄) 鎮州大悲禪師 𣵠州克符道者法嗣(二人見錄) 鎮州談空禪師 際上座 魏府興化院存獎禪師法嗣(五人見錄) 汝州寶應禪院颙禪師 淄州水陸禪師 太行山禪房院克賓禪師 魏府天缽禪師 守廓上座 鄂州灌溪閑禪師法嗣(一人見錄) 池州魯祖山教禪師 天聖廣燈錄卷第十五 南嶽山懷讓禪師第七世 汝州寶應禪院颙禪師法嗣(二人見錄) 汝州風穴山延沼禪師 汝州穎橋安禪師 天聖廣燈錄卷第十六 南嶽山懷讓禪師第七世 汝州西院思明禪師法嗣(一人見錄) 郢州興陽山靜禪師 南嶽山懷讓禪師第八世 汝州風穴山延沼禪師法嗣(
【現代漢語翻譯】 現代漢語譯本 臨濟惠照義玄禪師法嗣（十四人見錄） 雲山禪師，襄州歷村禪師，金沙禪師，鄂州灌溪志閑禪師，滄洲米倉禪師，新羅國智異山禪師，允誠禪師，𣵠州克符道者，桐峰庵主，杉羊庵主，虎溪庵主，覆杯庵主，定上座，奯上座。 《天聖廣燈錄》卷第十四 南嶽山懷讓禪師第六世 魏府大覺禪師法嗣（四人見錄） 廬州大覺禪師，廬州澄心閩德禪師，荊南府竹園山禪師，宋州法華院禪師。 鎮州寶壽沼禪師法嗣（二人見錄） 汝州西院思明禪師，鎮州第二代寶壽禪師。 鎮州三聖院然禪師法嗣（一人見錄） 鎮州大悲禪師。 𣵠州克符道者法嗣（二人見錄） 鎮州談空禪師，際上座。 魏府興化院存獎禪師法嗣（五人見錄） 汝州寶應禪院颙禪師，淄州水陸禪師，太行山禪房院克賓禪師，魏府天缽禪師，守廓上座。 鄂州灌溪閑禪師法嗣（一人見錄） 池州魯祖山教禪師。 《天聖廣燈錄》卷第十五 南嶽山懷讓禪師第七世 汝州寶應禪院颙禪師法嗣（二人見錄） 汝州風穴山延沼禪師，汝州穎橋安禪師。 《天聖廣燈錄》卷第十六 南嶽山懷讓禪師第七世 汝州西院思明禪師法嗣（一人見錄） 郢州興陽山靜禪師。 南嶽山懷讓禪師第八世 汝州風穴山延沼禪師法嗣（
【English Translation】 English version Lineage of Zen Master Linji Yixuan (Fourteen recorded) Zen Master Yunshan, Zen Master Licun of Xiangzhou, Zen Master Jinsha, Zen Master Zhixian of Guanxi in Ezhou, Zen Master Micang of Cangzhou, Zen Master Zhishan of Jiri in Silla, Zen Master Yuncheng, Taoist Kefu of 𣵠zhou, Hermit of Tongfeng Hermitage, Hermit of Shanyang Hermitage, Hermit of Huxi Hermitage, Hermit of Fubei Hermitage, Senior Monk Ding, Senior Monk 奯. Tiansheng Guangdeng Lu, Volume 14 Sixth Generation of Zen Master Huairang of Mount Nan Yue Lineage of Zen Master Dajue of Weifu (Four recorded) Zen Master Dajue of Luzhou, Zen Master Min De of Chengxin in Luzhou, Zen Master of Zhuyuan Mountain in Jingnan Prefecture, Zen Master of Fahua Temple in Songzhou. Lineage of Zen Master Zhaozhao of Baoshou in Zhenzhou (Two recorded) Zen Master Siming of Xiyuan in Ruzhou, Second Generation Zen Master Baoshou of Zhenzhou. Lineage of Zen Master Ran of Sansheng Temple in Zhenzhou (One recorded) Zen Master Dabei of Zhenzhou. Lineage of Taoist Kefu of 𣵠zhou (Two recorded) Zen Master Tankong of Zhenzhou, Senior Monk Ji. Lineage of Zen Master Cunjian of Xinghua Temple in Weifu (Five recorded) Zen Master Yong of Baoying Temple in Ruzhou, Zen Master Shuilu of Zizhou, Zen Master Kebin of Chanfang Temple in Taihang Mountain, Zen Master Tianbo of Weifu, Senior Monk Shoukuo. Lineage of Zen Master Xian of Guanxi in Ezhou (One recorded) Zen Master Jiao of Luzu Mountain in Chizhou. Tiansheng Guangdeng Lu, Volume 15 Seventh Generation of Zen Master Huairang of Mount Nan Yue Lineage of Zen Master Yong of Baoying Temple in Ruzhou (Two recorded) Zen Master Yanzhao of Fenxue Mountain in Ruzhou, Zen Master An of Yingqiao in Ruzhou. Tiansheng Guangdeng Lu, Volume 16 Seventh Generation of Zen Master Huairang of Mount Nan Yue Lineage of Zen Master Siming of Xiyuan in Ruzhou (One recorded) Zen Master Jing of Xingyang Mountain in Yingzhou. Eighth Generation of Zen Master Huairang of Mount Nan Yue Lineage of Zen Master Yanzhao of Fenxue Mountain in Ruzhou (
四人見錄) 汝州廣惠禪院真禪師 汝州寶應禪院省念禪師 鳳翔府長興禪院滿禪師 潭州靈泉院禪師 南嶽山懷讓禪師第九世 汝州寶應禪院省念禪師法嗣(四人見錄) 汝州首山乾明院懷志禪師 汝州葉縣廣教院賜紫歸省禪師 析州鐵佛院智嵩禪師 汾州大中寺太子院賜紫善昭禪師 天聖廣燈錄卷第十七 南嶽山懷讓禪師第九世 汝州寶應禪院省念禪師法嗣(八人見錄) 襄州谷隱山蘊聦禪師 并州三交承天院賜紫智嵩禪師 汝州廣慧院真惠元璉禪師 劍門黃檗謐禪師 池州仁王處評禪師 隋州智門回罕禪師 潭州南臺契曠禪師 襄州鹿門賜紫惠昭山主 汝州葉縣廣教禪院歸省禪師法嗣(二人見錄) 汝州寶應禪院法昭禪師 唐州大乘山惠果禪師 汾州太子院善昭禪師法嗣(二人見錄) 汾州太子院道一禪師 筠州東禪院守芝禪師 天聖廣燈錄卷第十八 南嶽山懷讓禪師第九世 汾州太子院善昭禪師法嗣(四人見錄) 袁州南園山楚圓禪師 滁州瑯瑘山惠覺禪師 唐州龍潭智圓禪師 蘄州龍華曉愚禪師(語句不錄) 襄州谷隱山蘊聦慈照禪師法嗣(十人見錄) 果州永慶院光普禪師 襄州鳳凰山了同禪師 桂州壽寧禪院惠靈禪師 江陵
【現代漢語翻譯】 現代漢語譯本 （四人見錄） 汝州廣惠禪院真禪師 汝州寶應禪院省念禪師 鳳翔府長興禪院滿禪師 潭州靈泉院禪師 南嶽山懷讓禪師第九世 汝州寶應禪院省念禪師法嗣（四人見錄） 汝州首山乾明院懷志禪師 汝州葉縣廣教院賜紫歸省禪師 析州鐵佛院智嵩禪師 汾州大中寺太子院賜紫善昭禪師 天聖廣燈錄卷第十七 南嶽山懷讓禪師第九世 汝州寶應禪院省念禪師法嗣（八人見錄） 襄州谷隱山蘊聦禪師 并州三交承天院賜紫智嵩禪師 汝州廣慧院真惠元璉禪師 劍門黃檗謐禪師 池州仁王處評禪師 隋州智門回罕禪師 潭州南臺契曠禪師 襄州鹿門賜紫惠昭山主 汝州葉縣廣教禪院歸省禪師法嗣（二人見錄） 汝州寶應禪院法昭禪師 唐州大乘山惠果禪師 汾州太子院善昭禪師法嗣（二人見錄） 汾州太子院道一禪師 筠州東禪院守芝禪師 天聖廣燈錄卷第十八 南嶽山懷讓禪師第九世 汾州太子院善昭禪師法嗣（四人見錄） 袁州南園山楚圓禪師 滁州瑯瑘山惠覺禪師 唐州龍潭智圓禪師 蘄州龍華曉愚禪師（語句不錄） 襄州谷隱山蘊聦慈照禪師法嗣（十人見錄） 果州永慶院光普禪師 襄州鳳凰山了同禪師 桂州壽寧禪院惠靈禪師 江陵
【English Translation】 English version (Seen by four people) Chan Master Zhen of Guanghui Monastery, Ruzhou Chan Master Xingnian of Bao'ying Monastery, Ruzhou Chan Master Man of Changxing Monastery, Fengxiang Prefecture Chan Master of Lingquan Monastery, Tanzhou 9th Generation of Chan Master Huairang of Mount Nanyue Dharma Heirs of Chan Master Xingnian of Bao'ying Monastery, Ruzhou (Seen by four people) Chan Master Huaizhi of Qianming Monastery, Shou Hill, Ruzhou Chan Master Guisheng, bestowed with purple robe, of Guangjiao Monastery, Yexian County, Ruzhou Chan Master Zhisong of Tiefo Monastery, Xizhou Chan Master Shanzhao, bestowed with purple robe, of Taizi Monastery, Dazhong Temple, Fenzhou 'Tiansheng Guangdeng Lu' Volume 17 9th Generation of Chan Master Huairang of Mount Nanyue Dharma Heirs of Chan Master Xingnian of Bao'ying Monastery, Ruzhou (Seen by eight people) Chan Master Yuncong of Guyin Mountain, Xiangzhou Chan Master Zhisong, bestowed with purple robe, of Sanjiao Chengtian Monastery, Bingzhou Chan Master Yuanlian of Guanghui Monastery, Ruzhou Chan Master Mi of Huangbo Monastery, Jianmen; Chan Master Chuping of Renwang Monastery, Chizhou Chan Master Huihan of Zhimen, Suizhou; Chan Master Qikuang of Nantai, Tanzhou Mountain Master Huizhao, bestowed with purple robe, of Lumen, Xiangzhou Dharma Heirs of Chan Master Guisheng of Guangjiao Monastery, Yexian County, Ruzhou (Seen by two people) Chan Master Fazhao of Bao'ying Monastery, Ruzhou Chan Master Huiguo of Dasheng Mountain, Tangzhou Dharma Heirs of Chan Master Shanzhao of Taizi Monastery, Fenzhou (Seen by two people) Chan Master Daoyi of Taizi Monastery, Fenzhou; Chan Master Shouzhu of Dongchan Monastery, Yunzhou 'Tiansheng Guangdeng Lu' Volume 18 9th Generation of Chan Master Huairang of Mount Nanyue Dharma Heirs of Chan Master Shanzhao of Taizi Monastery, Fenzhou (Seen by four people) Chan Master Chuyuan of Nanyuan Mountain, Yuanzhou; Chan Master Huijue of Langye Mountain, Chuzhou Chan Master Zhiyuan of Longtan, Tangzhou Chan Master Xiaoyu of Longhua, Qizhou (Statements not recorded) Dharma Heirs of Chan Master Yuncong Cizhao of Guyin Mountain, Xiangzhou (Seen by ten people) Chan Master Guangpu of Yongqing Monastery, Guozhou; Chan Master Liaotong of Fenghuang Mountain, Xiangzhou Chan Master Huiling of Shouning Monastery, Guizhou Jiangling
府竹園山法顯禪師 彭州永福院延照禪師 唐州大乘山德遵禪師 鎮國軍節度使撿校太保駙馬都尉李遵勖 蘇州洞庭山翠巖禪院惠月禪師(所有言句列從緇錄) 湖州景清禪院居素禪師 覺圓上座 汝州廣慧院真慧元璉禪師法嗣(一人見錄) 翰林學士工部侍郎楊億 袁州南圓山楚圓禪師法嗣(二人見錄) 潭州道吾山真禪師(語句不收) 普照禪師修戒 天聖廣燈錄卷第十九 吉州清源山行思禪師法嗣第七世 韶州雲門山文偃禪師法嗣(一十四人見錄) 韶州雲門山法球禪師 韶州廣悟禪師 韶州長樂山政禪師 韶州佛陀山遠禪師 韶州鷲峰山韶禪師 韶州凈源山真禪師 韶州披雲山禪師 韶州月華山禪師 韶州雙峰山真禪師 隋州雙泉山郁禪師 連州慈雲山深禪師 廬山化城鑒禪師 廬山護國禪師 廬山慶雲禪師 天聖廣燈錄卷第二十 吉州清源山行思禪師法嗣第七世 韶州雲門匡真文偃禪師法嗣(二十三人見錄) 岳州永福朗禪師 郢州芭蕉山弘義禪師 郢州趙橫山禪師 郢州纂子山庵主 信州西禪欽禪師 廬州東天王廣慈禪師 廬州南天王海禪師 廬州北天王微禪師 筠州黃檗山禪師 桂州覺華普照禪師 益州鐵幢覺禪師 新州延長山禪師(
【現代漢語翻譯】 現代漢語譯本： 府竹園山法顯禪師 彭州永福院延照禪師 唐州大乘山德遵禪師 鎮國軍節度使撿校太保駙馬都尉李遵勖 蘇州洞庭山翠巖禪院惠月禪師(所有言句列從緇錄) 湖州景清禪院居素禪師 覺圓上座 汝州廣慧院真慧元璉禪師法嗣(一人見錄) 翰林學士工部侍郎楊億 袁州南圓山楚圓禪師法嗣(二人見錄) 潭州道吾山真禪師(語句不收) 普照禪師修戒 天聖廣燈錄卷第十九 吉州清源山行思禪師法嗣第七世 韶州雲門山文偃禪師法嗣(一十四人見錄) 韶州雲門山法球禪師 韶州廣悟禪師 韶州長樂山政禪師 韶州佛陀山遠禪師 韶州鷲峰山韶禪師 韶州凈源山真禪師 韶州披雲山禪師 韶州月華山禪師 韶州雙峰山真禪師 隋州雙泉山郁禪師 連州慈雲山深禪師 廬山化城鑒禪師 廬山護國禪師 廬山慶雲禪師 天聖廣燈錄卷第二十 吉州清源山行思禪師法嗣第七世 韶州雲門匡真文偃禪師法嗣(二十三人見錄) 岳州永福朗禪師 郢州芭蕉山弘義禪師 郢州趙橫山禪師 郢州纂子山庵主 信州西禪欽禪師 廬州東天王廣慈禪師 廬州南天王海禪師 廬州北天王微禪師 筠州黃檗山禪師 桂州覺華普照禪師 益州鐵幢覺禪師 新州延長山禪師
【English Translation】 English version: Fuzhuyuan Mountain, Chan Master Faxian Yongfu Temple in Pengzhou, Chan Master Yanzhao; Dasheng Mountain in Tangzhou, Chan Master Dezun Li Zunxu, Military Commissioner of Zhenguo Army, Grand Guardian of the Heir Apparent, and駙馬都尉 (Imperial Son-in-Law) Huiyue, Chan Master of Cuiyan Chan Temple on Dongting Mountain in Suzhou (all sayings recorded from the monastic records) Jusu, Chan Master of Jingqing Chan Temple in Huzhou Senior Monk Jueyuan Lineage of Chan Master Zhenhui Yuanlian of Guanghui Temple in Ruzhou (one person recorded) Yang Yi, Hanlin Academician and Vice Minister of the Ministry of Works Lineage of Chan Master Chuyuan of Nanyuan Mountain in Yuanzhou (two people recorded) Chan Master Zhen of Daowu Mountain in Tanzhou (sayings not collected) Chan Master Puzhao, cultivating precepts Tiansheng Guangdeng Lu, Volume 19 Seventh Generation of the Dharma Lineage of Chan Master Xingsi of Qingyuan Mountain in Jizhou Lineage of Chan Master Wenyen of Yunmen Mountain in Shaozhou (fourteen people recorded) Chan Master Faqiu of Yunmen Mountain in Shaozhou; Chan Master Guangwu of Shaozhou Chan Master Zheng of Changle Mountain in Shaozhou; Chan Master Yuan of F陀 Mountain in Shaozhou Chan Master Shao of Jiufeng Mountain in Shaozhou; Chan Master Zhen of Jingyuan Mountain in Shaozhou Chan Master of Piyun Mountain in Shaozhou; Chan Master of Yuehua Mountain in Shaozhou Chan Master Zhen of Shuangfeng Mountain in Shaozhou; Chan Master Yu of Shuangquan Mountain in Suizhou Chan Master Shen of Ciyun Mountain in Lianzhou; Chan Master Jian of Huacheng in Lushan Chan Master Huguo of Lushan; Chan Master Qingyun of Lushan Tiansheng Guangdeng Lu, Volume 20 Seventh Generation of the Dharma Lineage of Chan Master Xingsi of Qingyuan Mountain in Jizhou Lineage of Chan Master Wenyen of Yunmen Kuangzhen in Shaozhou (twenty-three people recorded) Chan Master Lang of Yongfu in Yuezhou; Chan Master Hongyi of Bajiao Mountain in Yingzhou Chan Master Zhao of Heng Mountain in Yingzhou; Hermit of Zuanzi Mountain in Yingzhou Chan Master Qin of West Chan in Xinzhou; Chan Master Guangci of East Heavenly King in Luzhou Chan Master Hai of South Heavenly King in Luzhou; Chan Master Wei of North Heavenly King in Luzhou Chan Master of Huangbo Mountain in Junzhou; Chan Master Puzhao of Juehua in Guizhou Chan Master Jue of Tiezhuang in Yizhou Chan Master of Yanchang Mountain in Xinzhou
后住龍景山院) 眉州福化充禪師 眉州黃龍山禪師 眉州西禪光禪師 蘄州北禪悟同禪師 衡州大聖寺守賢禪師 舒州天柱山禪師 韶州龍光山禪師 觀州水精院宮禪師 穎州羅漢匡果禪師 隋州智門山法覲上座 韶州雲門山朗上座 天聖廣燈錄卷第二十一 吉州清源山行思禪師第八世 鼎州德山圓明密禪師法嗣(一十四人見錄) 南嶽山南臺寺勤禪師 鼎州文殊山應真禪師 鼎州德山柔禪師 鼎州德山紹晏禪師 鼎州文殊山寬禪師 鼎州普安山道禪師 巴陵乾明普禪師 郴州乾明自興禪師 渝州進雲山禪師 岳州乾明普禪師 興元府中梁山崇禪師 鄂州黃龍志願禪師 峨嵋山黑水寺承璟禪師 益州東禪秀禪師 隋州龍居山明教寬禪師法嗣(一十三人見錄) 蘄州五祖山師戒禪師 蘄州四祖山志諲禪師 蘄州廣教懷志禪師 襄州興化奉能禪師 唐州天睦山惠滿禪師 鄂州建福智同禪師 江陵府福昌重善禪師 舒州龍門山仁永禪師 襄州延慶本禪師 唐州福安山惠珣禪師 鼎州大龍山炳賢禪師 隋州雙泉山瓊禪師 自巖上座 天聖廣燈錄卷第二十二 吉州清源山行思禪師第九世 韶州白雲山實性祥禪師法嗣(一人見錄) 韶州白雲山福禪師 韶州舜峰
【現代漢語翻譯】 現代漢語譯本 （后住龍景山院） 眉州福化充禪師，眉州黃龍山禪師， 眉州西禪光禪師，蘄州北禪悟同禪師， 衡州大聖寺守賢禪師，舒州天柱山禪師， 韶州龍光山禪師，觀州水精院宮禪師， 穎州羅漢匡果禪師，隋州智門山法覲上座， 韶州雲門山朗上座。 天聖廣燈錄卷第二十一 吉州清源山行思禪師第八世 鼎州德山圓明密禪師法嗣（一十四人見錄） 南嶽山南臺寺勤禪師，鼎州文殊山應真禪師， 鼎州德山柔禪師，鼎州德山紹晏禪師， 鼎州文殊山寬禪師，鼎州普安山道禪師， 巴陵乾明普禪師，郴州乾明自興禪師， 渝州進雲山禪師，岳州乾明普禪師， 興元府中梁山崇禪師，鄂州黃龍志願禪師， 峨嵋山黑水寺承璟禪師， 益州東禪秀禪師。 隋州龍居山明教寬禪師法嗣（一十三人見錄） 蘄州五祖山師戒禪師，蘄州四祖山志諲禪師， 蘄州廣教懷志禪師，襄州興化奉能禪師， 唐州天睦山惠滿禪師，鄂州建福智同禪師， 江陵府福昌重善禪師，舒州龍門山仁永禪師， 襄州延慶本禪師，唐州福安山惠珣禪師， 鼎州大龍山炳賢禪師，隋州雙泉山瓊禪師， 自巖上座。 天聖廣燈錄卷第二十二 吉州清源山行思禪師第九世 韶州白雲山實性祥禪師法嗣（一人見錄） 韶州白雲山福禪師 韶州舜峰
【English Translation】 English version (Later resided at Longjing Mountain Temple) Chan Master Chong of Fuhua Temple in Meizhou, Chan Master of Huanglong Mountain in Meizhou, Chan Master Guang of Xichan Temple in Meizhou, Chan Master Wutong of Beichan Temple in Qizhou, Chan Master Shou Xian of Dasheng Temple in Hengzhou, Chan Master of Tianzhu Mountain in Shuzhou, Chan Master of Longguang Mountain in Shaozhou, Chan Master Gong of Shuijing Temple in Guanzhou, Chan Master Kuang Guo of Luohan Temple in Yingzhou, Senior Monk Fajin of Zhimenshan Mountain in Suizhou, Senior Monk Lang of Yunmen Mountain in Shaozhou. Tiansheng Guangdenglu Volume 21 Eighth Generation of Chan Master Xingsi of Qingyuan Mountain in Jizhou Lineage of Chan Master Yuanming Mi of Deshan Mountain in Dingzhou (Fourteen people recorded) Chan Master Qin of Nantai Temple in Nanyue Mountain, Chan Master Yingzhen of Wenshu Mountain in Dingzhou, Chan Master Rou of Deshan Mountain in Dingzhou, Chan Master Shao Yan of Deshan Mountain in Dingzhou, Chan Master Kuan of Wenshu Mountain in Dingzhou, Chan Master Dao of Puan Mountain in Dingzhou, Chan Master Pu of Qianming Temple in Baling, Chan Master Zixing of Qianming Temple in Chenzhou, Chan Master of Jinyun Mountain in Yuzhou, Chan Master Pu of Qianming Temple in Yuezhou, Chan Master Chong of Liangshan Mountain in Xingyuan Prefecture, Chan Master Zhiyuan of Huanglong Mountain in Ezhou, Chan Master Chengjing of Heishui Temple in Emei Mountain, Chan Master Xiu of Dongchan Temple in Yizhou. Lineage of Chan Master Mingjiao Kuan of Longju Mountain in Suizhou (Thirteen people recorded) Chan Master Shijie of Wuzu Mountain in Qizhou, Chan Master Zhiyin of Sizu Mountain in Qizhou, Chan Master Huaizhi of Guangjiao Temple in Qizhou, Chan Master Fengneng of Xinghua Temple in Xiangzhou, Chan Master Huiman of Tianmu Mountain in Tangzhou, Chan Master Zhitong of Jianfu Temple in Ezhou, Chan Master Chongshan of Fuchang Temple in Jiangling Prefecture, Chan Master Renyong of Longmen Mountain in Shuzhou, Chan Master Ben of Yanqing Temple in Xiangzhou, Chan Master Huixun of Fuan Mountain in Tangzhou, Chan Master Bingxian of Dalong Mountain in Dingzhou, Chan Master Qiong of Shuangquan Mountain in Suizhou, Senior Monk Ziyan. Tiansheng Guangdenglu Volume 22 Ninth Generation of Chan Master Xingsi of Qingyuan Mountain in Jizhou Lineage of Chan Master Shixing Xiang of Baiyun Mountain in Shaozhou (One person recorded) Chan Master Fu of Baiyun Mountain in Shaozhou Shunfeng of Shaozhou
山韶禪師法嗣(四人見錄) 磁州桃園山曦朗禪師 安州法雲院智善禪師 韶州鄧林山善志禪師 韶州大曆山志𦖟禪師 觀州青城山香林澄遠禪師法嗣(二人見錄) 復州崇勝光祚禪師 觀州青城香林信禪師 隋州雙泉山郁禪師法嗣(二人見錄) 鼎州德山遠禪師 襄州含珠彬禪師 襄州洞山守初禪師法嗣(六人見錄) 南嶽山福嚴雅禪師 岳州乾明睦禪師 鄧州廣濟同禪師 韶州東平山洪教禪師 安州延福處瓊禪師 潞州承天寶周禪師(機緣語句不收) 岳州巴陵鑒禪師法嗣(二人見錄) 襄州與化順禪師 靈澄上座 金陵清涼山明禪師法嗣(二人見錄) 廬山崇勝御禪師 吉州西峰豁禪師(二人機緣語句不錄) 南康軍云居山深禪師法嗣(一人見錄) 廬山蓮華峰詳山主(機緣語句不收) 天聖廣燈錄卷第二十三 吉州清源山行思禪師第九世 鼎州文殊山應真禪師法嗣(一人見錄) 筠州洞山曉聦禪師 南嶽山南臺勤禪師法嗣(二人見錄) 汝州高陽山法廣禪師 潭州石霜山節誠禪師 蘄州五祖山師戒禪師法嗣(九人見錄) 蘄州三角山懷澄禪師 筠州洞山自寶禪師 蘄州十王懷楚禪師 蘄州義檯子祥禪師 舒州海會顯同禪師 廬江
【現代漢語翻譯】 現代漢語譯本 山韶禪師法嗣（四人見錄） 磁州桃園山曦朗禪師 安州法雲院智善禪師 韶州鄧林山善志禪師 韶州大曆山志𦖟禪師 觀州青城山香林澄遠禪師法嗣（二人見錄） 復州崇勝光祚禪師 觀州青城香林信禪師 隋州雙泉山郁禪師法嗣（二人見錄） 鼎州德山遠禪師 襄州含珠彬禪師 襄州洞山守初禪師法嗣（六人見錄） 南嶽山福嚴雅禪師 岳州乾明睦禪師 鄧州廣濟同禪師 韶州東平山洪教禪師 安州延福處瓊禪師 潞州承天寶周禪師（機緣語句不收） 岳州巴陵鑒禪師法嗣（二人見錄） 襄州與化順禪師 靈澄上座 金陵清涼山明禪師法嗣（二人見錄） 廬山崇勝御禪師 吉州西峰豁禪師（二人機緣語句不錄） 南康軍云居山深禪師法嗣（一人見錄） 廬山蓮華峰詳山主（機緣語句不收） 天聖廣燈錄卷第二十三 吉州清源山行思禪師第九世 鼎州文殊山應真禪師法嗣（一人見錄） 筠州洞山曉聦禪師 南嶽山南臺勤禪師法嗣（二人見錄） 汝州高陽山法廣禪師 潭州石霜山節誠禪師 蘄州五祖山師戒禪師法嗣（九人見錄） 蘄州三角山懷澄禪師 筠州洞山自寶禪師 蘄州十王懷楚禪師 蘄州義檯子祥禪師 舒州海會顯同禪師 廬江
【English Translation】 English version Lineage of Chan Master Shanshao (Four recorded) Chan Master Xilang of Taoyuan Mountain, Cizhou (Cizhou: present-day Cixian County, Hebei Province) Chan Master Zhishan of Fayun Monastery, Anzhou (Anzhou: present-day Anlu City, Hubei Province) Chan Master Shanzhi of Denglin Mountain, Shaozhou (Shaozhou: present-day Shaoguan City, Guangdong Province) Chan Master Zhiwei of Dali Mountain, Shaozhou Lineage of Chan Master Chengyuan of Xianglin, Qingcheng Mountain, Guanzhou (Two recorded) Chan Master Guangzuo of Chongsheng Monastery, Fuzhou (Fuzhou: present-day Penglai City, Shandong Province) Chan Master Xin of Xianglin, Qingcheng Mountain, Guanzhou (Guanzhou: present-day Guangyuan City, Sichuan Province) Lineage of Chan Master Yu of Shuangquan Mountain, Suizhou (Two recorded) Chan Master Yuan of Deshan, Dingzhou (Dingzhou: present-day Dingzhou City, Hebei Province) Chan Master Bin of Hanzhu, Xiangzhou (Xiangzhou: present-day Xiangyang City, Hubei Province) Lineage of Chan Master Shouchu of Dongshan, Xiangzhou (Six recorded) Chan Master Ya of Fuyan, Nanyue Mountain (Nanyue Mountain: Hengshan Mountain, Hunan Province) Chan Master Mu of Qianming, Yuezhou (Yuezhou: present-day Yueyang City, Hunan Province) Chan Master Tong of Guangji, Dengzhou (Dengzhou: present-day Dengzhou City, Henan Province) Chan Master Hongjiao of Dongping Mountain, Shaozhou Chan Master Chuqiong of Yanfu, Anzhou Chan Master Baozhou of Chengtian, Luzhou (Sayings and encounters not recorded) Lineage of Chan Master Jian of Baling, Yuezhou (Two recorded) Chan Master Shun of Yuhua, Xiangzhou Senior Monk Lingcheng Lineage of Chan Master Ming of Qingliang Mountain, Jinling (Two recorded) Chan Master Yu of Chongsheng, Lushan (Lushan: Mountain in Jiangxi Province) Chan Master Huo of Xifeng, Jizhou (Sayings and encounters of two not recorded) Lineage of Chan Master Shen of Yunju Mountain, Nankang Army (One recorded) Mountain Master Xiang of Lianhua Peak, Lushan (Sayings and encounters not recorded) Tiansheng Guangdenglu, Volume 23 Ninth Generation from Chan Master Xingsi of Qingyuan Mountain, Jizhou Lineage of Chan Master Yingzhen of Wenshu Mountain, Dingzhou (One recorded) Chan Master Xiaocong of Dongshan, Yunzhou (Yunzhou: present-day Gaoan City, Jiangxi Province) Lineage of Chan Master Qin of Nantai, Nanyue Mountain (Two recorded) Chan Master Faguang of Gaoyang Mountain, Ruzhou (Ruzhou: present-day Ruzhou City, Henan Province) Chan Master Jiecheng of Shishuang Mountain, Tanzhou (Tanzhou: present-day Changsha City, Hunan Province) Lineage of Chan Master Shijie of Wuzu Mountain, Qizhou (Nine recorded) Chan Master Huaicheng of Sanjiao Mountain, Qizhou (Qizhou: present-day Huanggang City, Hubei Province) Chan Master Zibao of Dongshan, Yunzhou Chan Master Huaichu of Shiwang, Qizhou Chan Master Zixiang of Yitai, Qizhou Chan Master Xiantong of Haihui, Shuzhou (Shuzhou: present-day Anqing City, Anhui Province) Lujiang
西禪文岫禪師(已上四人機緣語句不收) 蘄州廣教懷志禪師法嗣一人 蘄州興化友清禪師(機緣語句不收) 復州崇勝光祚禪師法嗣(三人見錄) 襄州延慶山子榮禪師 蘇州洞庭翠峰沖顯禪師 黃州護國崇壽禪師(機緣語句不收) 峨嵋山黑水寺承璟禪師法嗣(一人見錄) 峨嵋山黑水寺義欽禪師 鼎州德山紹晏禪師法嗣(一人見錄) 鼎州德山志先禪師 天聖廣燈錄卷第二十四 吉州清源山行思禪師第七世 洛京靈泉院歸仁禪師法嗣(二人見錄) 郢州大陽山堅禪師 襄州石門山遵禪師 吉州清源山行思禪師第八世 襄州廣德山第二世延禪師法嗣(一人見錄) 荊門軍上泉院吉禪師 鼎州梁山緣觀禪師法嗣(六人見錄) 鼎州梁山第二世巖禪師 潭州云巖山清眺禪師 澧州藥山利昱禪師 鼎州羅紋得珍山主 夾山大哥和尚 襄州石門山惠徹禪師 襄州石門山惠徹禪師法嗣(一十二人見錄) 襄州廣德山智端禪師 潭州北禪寺顯禪師 滋州桃園山云嶼禪師 潭州北禪寺懷感禪師 舒州四面山寶津禪師 襄州廣德山重智禪師 鳳翔府青峰山義誠禪師 永康軍景德院真禪師 興元府廣教院紹榮禪師 嘉州承天院義勤禪師 同州饒益寺法華禪
【現代漢語翻譯】 現代漢語譯本 西禪文岫禪師（已上四人機緣語句不收） 蘄州廣教懷志禪師法嗣一人 蘄州興化友清禪師（機緣語句不收） 復州崇勝光祚禪師法嗣（三人見錄） 襄州延慶山子榮禪師 蘇州洞庭翠峰沖顯禪師 黃州護國崇壽禪師（機緣語句不收） 峨嵋山黑水寺承璟禪師法嗣（一人見錄） 峨嵋山黑水寺義欽禪師 鼎州德山紹晏禪師法嗣（一人見錄） 鼎州德山志先禪師 天聖廣燈錄卷第二十四 吉州清源山行思禪師第七世 洛京靈泉院歸仁禪師法嗣（二人見錄） 郢州大陽山堅禪師 襄州石門山遵禪師 吉州清源山行思禪師第八世 襄州廣德山第二世延禪師法嗣（一人見錄） 荊門軍上泉院吉禪師 鼎州梁山緣觀禪師法嗣（六人見錄） 鼎州梁山第二世巖禪師 潭州云巖山清眺禪師 澧州藥山利昱禪師 鼎州羅紋得珍山主 夾山大哥和尚 襄州石門山惠徹禪師 襄州石門山惠徹禪師法嗣（一十二人見錄） 襄州廣德山智端禪師 潭州北禪寺顯禪師 滋州桃園山云嶼禪師 潭州北禪寺懷感禪師 舒州四面山寶津禪師 襄州廣德山重智禪師 鳳翔府青峰山義誠禪師 永康軍景德院真禪師 興元府廣教院紹榮禪師 嘉州承天院義勤禪師 同州饒益寺法華禪師
【English Translation】 English version Zen Master Wenxiu of Xi Chan (The recorded sayings and circumstances of the above four masters are not included) Successor of Zen Master Huaizhi of Guangjiao Monastery, Qizhou (one person) Zen Master Youqing of Xinghua Monastery, Qizhou (The recorded sayings and circumstances are not included) Successor of Zen Master Guangzu of Chongsheng Monastery, Fuzhou (three people recorded) Zen Master Zirong of Yanqing Mountain, Xiangzhou Zen Master Chongxian of Cuifeng Peak, Dongting, Suzhou Zen Master Chongshou of Huguo Monastery, Huangzhou (The recorded sayings and circumstances are not included) Successor of Zen Master Chengjing of Heishui Temple, Mount Emei (one person recorded) Zen Master Yiqin of Heishui Temple, Mount Emei Successor of Zen Master Shaoan of Deshan, Dingzhou (one person recorded) Zen Master Zhixian of Deshan, Dingzhou Tiansheng Guangdeng Lu, Volume 24 Seventh Generation of Zen Master Xingsi of Qingyuan Mountain, Jizhou Successor of Zen Master Guiren of Lingquan Monastery, Luojing (two people recorded) Zen Master Jian of Dayang Mountain, Yingzhou Zen Master Zun of Shimen Mountain, Xiangzhou Eighth Generation of Zen Master Xingsi of Qingyuan Mountain, Jizhou Successor of Second Generation Zen Master Yan of Guangde Mountain, Xiangzhou (one person recorded) Zen Master Ji of Shangquan Monastery, Jingmen Army Successor of Zen Master Yuanguan of Liang Mountain, Dingzhou (six people recorded) Second Generation Zen Master Yan of Liang Mountain, Dingzhou Zen Master Qingtiao of Yunyan Mountain, Tanzhou Zen Master Liyu of Yaoshan, Lizhou Mountain Master Dezhen of Luowen, Dingzhou Great Monk of Jia Mountain Zen Master Huiche of Shimen Mountain, Xiangzhou Successor of Zen Master Huiche of Shimen Mountain, Xiangzhou (twelve people recorded) Zen Master Zhiduan of Guangde Mountain, Xiangzhou Zen Master Xian of Bei Chan Monastery, Tanzhou Zen Master Yunyu of Taoyuan Mountain, Zizhou Zen Master Huaigan of Bei Chan Monastery, Tanzhou Zen Master Baojin of Simian Mountain, Shuzhou Zen Master Chongzhi of Guangde Mountain, Xiangzhou Zen Master Yicheng of Qingfeng Mountain, Fengxiang Prefecture Zen Master Zhen of Jingde Monastery, Yongkang Army Zen Master Shaorong of Guangjiao Monastery, Xingyuan Prefecture Zen Master Yiqin of Chengtian Monastery, Jiazhou Zen Master Fahua of Rao Yi Monastery, Tongzhou
師 襄州石門山師筠首座 郢州大陽山堅禪師法嗣(一人見錄) 潭州北禪寺契念禪師 吉州清源山行思禪師第七世 鼎州梁山巖禪師法嗣(一人見錄) 鼎州梁山第三世善冀禪師 襄州谷隱山契儼禪師法嗣(五人見錄) 襄州谷隱山契崇禪師 襄州谷隱山法誨禪師 襄州開解山重慜禪師 襄州鷲嶺院懷堅禪師 蘄州懷令禪師(機緣語句不收) 襄州谷隱山紹遠禪師法嗣(一人見錄) 鄧州廣濟院守方禪師 隋州護國院崇寶禪師 懷安軍雲頂鑒禪師 潭州道吾山契詮禪師 襄州廣德山慧遠禪師 澧州層山善來禪師 天聖廣燈錄卷第二十五 吉州清源山行思禪師第九世 郢州大陽山警延明安禪師法嗣(九人見錄) 蘄州四祖山惠海禪師 郢州興陽山清剖禪師 復州乾明禪院機聦禪師 襄州白馬山歸喜禪師 衡州崇勝院智聦禪師 南嶽福嚴院審承禪師 南嶽大廣禪院隆禪師 廣州羅浮山顯如禪師 蘄州靈泉院處仁禪師 吉州清源山行思禪師第十世 南康軍歸宗詮禪師法嗣(一人見錄) 相州天平山第四代契愚禪師 南嶽山懷讓禪師第七世 郢州芭蕉山惠清禪師法嗣(一十二人見錄) 郢州芭蕉山遇禪師 郢州芭蕉山圓禪師 郢州興陽山法深禪師 郢州子
【現代漢語翻譯】 師 襄州石門山師筠首座 郢州大陽山堅禪師法嗣（一人見錄） 潭州北禪寺契念禪師 吉州清源山行思禪師第七世 鼎州梁山巖禪師法嗣（一人見錄） 鼎州梁山第三世善冀禪師 襄州谷隱山契儼禪師法嗣（五人見錄） 襄州谷隱山契崇禪師 襄州谷隱山法誨禪師 襄州開解山重慜禪師 襄州鷲嶺院懷堅禪師 蘄州懷令禪師（機緣語句不收） 襄州谷隱山紹遠禪師法嗣（一人見錄） 鄧州廣濟院守方禪師 隋州護國院崇寶禪師 懷安軍雲頂鑒禪師 潭州道吾山契詮禪師 襄州廣德山慧遠禪師 澧州層山善來禪師 天聖廣燈錄卷第二十五 吉州清源山行思禪師第九世 郢州大陽山警延明安禪師法嗣（九人見錄） 蘄州四祖山惠海禪師 郢州興陽山清剖禪師 復州乾明禪院機聦禪師 襄州白馬山歸喜禪師 衡州崇勝院智聦禪師 南嶽福嚴院審承禪師 南嶽大廣禪院隆禪師 廣州羅浮山顯如禪師 蘄州靈泉院處仁禪師 吉州清源山行思禪師第十世 南康軍歸宗詮禪師法嗣（一人見錄） 相州天平山第四代契愚禪師 南嶽山懷讓禪師第七世 郢州芭蕉山惠清禪師法嗣（一十二人見錄） 郢州芭蕉山遇禪師 郢州芭蕉山圓禪師 郢州興陽山法深禪師 郢州子
【English Translation】 Master Shishun, Chief Seat of Shimen Mountain in Xiangzhou Dharma successor of Zen Master Jian of Dayang Mountain in Yingzhou (one person recorded) Zen Master Qinian of Beichan Temple in Tanzhou Seventh generation of Zen Master Xingsi of Qingyuan Mountain in Jizhou Dharma successor of Zen Master Yan of Liang Mountain in Dingzhou (one person recorded) Zen Master Shanji, third generation of Liang Mountain in Dingzhou Dharma successor of Zen Master Qiyan of Guyin Mountain in Xiangzhou (five people recorded) Zen Master Qichong of Guyin Mountain in Xiangzhou, Zen Master Fahui of Guyin Mountain in Xiangzhou Zen Master Chongmin of Kaijie Mountain in Xiangzhou, Zen Master Huaijian of Jiuling Monastery in Xiangzhou Zen Master Huailing of Qizhou (Sayings from encounters not included) Dharma successor of Zen Master Shaoyuan of Guyin Mountain in Xiangzhou (one person recorded) Zen Master Shoufang of Guangji Monastery in Dengzhou, Zen Master Chongbao of Huguo Monastery in Suizhou Zen Master Jian of Yunding in Huaian Army, Zen Master Qiquan of Daowu Mountain in Tanzhou Zen Master Huiyuan of Guangde Mountain in Xiangzhou, Zen Master Shanlai of Ceng Mountain in Lizhou Tiansheng Guangdenglu Volume 25 Ninth generation of Zen Master Xingsi of Qingyuan Mountain in Jizhou Dharma successor of Zen Master Jingyan Ming'an of Dayang Mountain in Yingzhou (nine people recorded) Zen Master Huihai of Sizu Mountain in Qizhou, Zen Master Qingpou of Xingyang Mountain in Yingzhou Zen Master Jicong of Qianming Zen Monastery in Fuzhou Zen Master Guixi of Baima Mountain in Xiangzhou, Zen Master Zhicong of Chongsheng Monastery in Hengzhou Zen Master Shencheng of Fuyan Monastery in Nanyue, Zen Master Long of Daguan Zen Monastery in Nanyue Zen Master Xianru of Luofu Mountain in Guangzhou, Zen Master Churen of Lingquan Monastery in Qizhou Tenth generation of Zen Master Xingsi of Qingyuan Mountain in Jizhou Dharma successor of Zen Master Quanquan of Guizong in Nankang Army (one person recorded) Zen Master Qiyu, fourth generation of Tianping Mountain in Xiangzhou Seventh generation of Zen Master Huairang of Nanyue Mountain Dharma successor of Zen Master Huiqing of Bajiao Mountain in Yingzhou (twelve people recorded) Zen Master Yu of Bajiao Mountain in Yingzhou, Zen Master Yuan of Bajiao Mountain in Yingzhou Zen Master Fashen of Xingyang Mountain in Yingzhou, Yingzhou Zi
陵行齊禪師 彭州承天院辭確禪師 桂州壽寧院善義禪師 郢州林溪山徹禪師 興元府牛頭山精禪師 益州覺城院信禪師 郢州芭蕉山閑禪師 郢州芭蕉山回遵禪師 郢州子陵山超禪師(機緣語不收) 天聖廣燈錄卷第二十六 南嶽山懷讓禪師第八世 彭州承天院辭確禪師法嗣(二人見錄) 益州□慶禪院海淵禪師 潤州羅漢院繼宗禪師 吉州清源山行思禪師第七世 鼎州大龍山洪濟禪師法嗣(一人見錄) 澧州欽山如靜禪師 吉州清源山行思禪師第八世 安州白兆山通慧禪院懷楚禪師法嗣(一人見錄) 江陵府承天禪院寶昭正覺禪師 吉州清源山行思禪師第九世 江陵府承天禪院寶昭正覺禪師法嗣(十一人見錄) 果州青居山靈泉皓升禪師 郢州林溪山興教居祐禪師 江陵府開福寶賢禪師 袁州崇勝志圭禪師 鄂州黃龍山思卿禪師 澧州夾山省宗禪師 江陵府彰法悟顯禪師 澧州藥山用和禪師 澧州夾山仁秀禪師 澧州靈泉用淳禪師 鄂州嘉魚法珍禪師 吉州清源山行思禪師第十世 彰州羅漢禪院仁禪師法嗣(一人見錄) 唐州龍潭從曉禪師 廬山歸宗寺柔禪師法嗣(六人見錄) 南康軍羅漢院行林禪師 明州天童山新禪師 杭州功臣山覺軻禪師
【現代漢語翻譯】 現代漢語譯本 陵行齊禪師 彭州承天院辭確禪師，桂州壽寧院善義禪師，郢州林溪山徹禪師，興元府牛頭山精禪師，益州覺城院信禪師，郢州芭蕉山閑禪師，郢州芭蕉山回遵禪師，郢州子陵山超禪師（機緣語不收）。 《天聖廣燈錄》卷第二十六 南嶽山懷讓禪師第八世 彭州承天院辭確禪師法嗣（二人見錄） 益州□慶禪院海淵禪師，潤州羅漢院繼宗禪師。 吉州清源山行思禪師第七世 鼎州大龍山洪濟禪師法嗣（一人見錄） 澧州欽山如靜禪師。 吉州清源山行思禪師第八世 安州白兆山通慧禪院懷楚禪師法嗣（一人見錄） 江陵府承天禪院寶昭正覺禪師。 吉州清源山行思禪師第九世 江陵府承天禪院寶昭正覺禪師法嗣（十一人見錄） 果州青居山靈泉皓升禪師，郢州林溪山興教居祐禪師，江陵府開福寶賢禪師，袁州崇勝志圭禪師，鄂州黃龍山思卿禪師，澧州夾山省宗禪師，江陵府彰法悟顯禪師，澧州藥山用和禪師，澧州夾山仁秀禪師，澧州靈泉用淳禪師，鄂州嘉魚法珍禪師。 吉州清源山行思禪師第十世 彰州羅漢禪院仁禪師法嗣（一人見錄） 唐州龍潭從曉禪師。 廬山歸宗寺柔禪師法嗣（六人見錄） 南康軍羅漢院行林禪師，明州天童山新禪師，杭州功臣山覺軻禪師。
【English Translation】 English version Chan Master Lingxing Qi Chan Master Cique of Chengtian Monastery in Pengzhou, Chan Master Shanyi of Shouning Monastery in Guizhou, Chan Master Che of Linxi Mountain in Yingzhou, Chan Master Jing of Niutou Mountain in Xingyuan Prefecture, Chan Master Xin of Juecheng Monastery in Yizhou, Chan Master Xian of Mount Bajiao in Yingzhou, Chan Master Huizun of Mount Bajiao in Yingzhou, Chan Master Chao of Mount Ziling in Yingzhou (Sayings of opportunity not included). Tiansheng Guangdeng Lu, Volume 26 Eighth Generation of Chan Master Huairang of Mount Nanyue Dharma Heirs of Chan Master Cique of Chengtian Monastery in Pengzhou (Two recorded) Chan Master Haiyuan of Qingchan Monastery in Yizhou, Chan Master Jizong of Luohan Monastery in Runzhou. Seventh Generation of Chan Master Xingsi of Mount Qingyuan in Jizhou Dharma Heir of Chan Master Hongji of Dalong Mountain in Dingzhou (One recorded) Chan Master Rujing of Qin Mountain in Lizhou. Eighth Generation of Chan Master Xingsi of Mount Qingyuan in Jizhou Dharma Heir of Chan Master Huaichu of Tonghui Chan Monastery of Baizhao Mountain in Anzhou (One recorded) Chan Master Baozhao Zhengjue of Chengtian Chan Monastery in Jiangling Prefecture. Ninth Generation of Chan Master Xingsi of Mount Qingyuan in Jizhou Dharma Heirs of Chan Master Baozhao Zhengjue of Chengtian Chan Monastery in Jiangling Prefecture (Eleven recorded) Chan Master Haosheng of Lingquan Mountain in Guozhou, Chan Master Juyou of Xingjiao in Linxi Mountain, Yingzhou, Chan Master Baoxian of Kaifu Monastery in Jiangling Prefecture, Chan Master Zhigui of Chongsheng in Yuanzhou, Chan Master Siqing of Huanglong Mountain in Ezhou, Chan Master Shengzong of Jiashan Mountain in Lizhou, Chan Master Wuxian of Zhangfa in Jiangling Prefecture, Chan Master Yonghe of Yaoshan Mountain in Lizhou, Chan Master Renxiu of Jiashan Mountain in Lizhou, Chan Master Yongchun of Lingquan Mountain in Lizhou, Chan Master Fazhen of Jiayu in Ezhou. Tenth Generation of Chan Master Xingsi of Mount Qingyuan in Jizhou Dharma Heir of Chan Master Ren of Luohan Chan Monastery in Zhangzhou (One recorded) Chan Master Congxiao of Longtan in Tangzhou. Dharma Heirs of Chan Master Rou of Guizong Monastery in Lushan (Six recorded) Chan Master Xinglin of Luohan Monastery in Nankang Army, Chan Master Xin of Tiantong Mountain in Mingzhou, Chan Master Jueke of Gongchen Mountain in Hangzhou.
溫州西山護國禪院法端禪師 湖州八聖寺清簡禪師 明州雪竇山資聖清禪師 天聖廣燈錄卷第二十七 吉州清源山行思禪師第十世 臺州天臺山德韶國師法嗣(五人見錄) 杭州九由院慶祥禪師 杭州興教寺洪壽禪師 蘇州承天永安院道原禪師 杭州龍山開化寺行明禪師 杭州西山奉諲山主 洪州百丈山道常禪師法嗣(三人見錄) 廬州棲賢澄諟禪師 蘇州萬壽禪院德興禪師 越州雲門雍熙院永禪師 天聖廣燈錄卷第二十八 吉州清源山行思禪師第十世 福州支提山雍熙寺了悟禪師法嗣(三人見錄) 杭州靈隱山玄本禪師 杭州靈隱山玄順庵主 福州支提山雍熙寺文翰禪師 漳州西明山錫禪師法嗣(四人見錄) 臺州天臺山般若寺從進禪師 越州清化山寶壽院志超禪師 漳州法濟禪院海蟾禪師 漳州凈眾傳先禪師 撫州崇壽禪院稠禪師法嗣(四人見錄) 泉州靈臺山令岑禪師 杭州南山資國圓進山主 杭州臨安凈土院惟素禪師 明州天童山子凝禪師(已上二人語句不收) 吉州清源山行思禪師第十一世 廬山承天羅漢禪院祖師行林禪師法嗣(九人見錄) 湖州何山宣化院曉禪師 袁州仰山太平興國院擇和禪師 洪州龍沙章江院昭達禪師
【現代漢語翻譯】 現代漢語譯本
溫州西山護國禪院法端禪師 湖州八聖寺清簡禪師 明州雪竇山資聖清禪師 《天聖廣燈錄》卷第二十七 吉州清源山行思禪師第十世 臺州天臺山德韶國師法嗣（五人見錄） 杭州九由院慶祥禪師 杭州興教寺洪壽禪師 蘇州承天永安院道原禪師 杭州龍山開化寺行明禪師 杭州西山奉諲山主 洪州百丈山道常禪師法嗣（三人見錄） 廬州棲賢澄諟禪師 蘇州萬壽禪院德興禪師 越州雲門雍熙院永禪師 《天聖廣燈錄》卷第二十八 吉州清源山行思禪師第十世 福州支提山雍熙寺了悟禪師法嗣（三人見錄） 杭州靈隱山玄本禪師 杭州靈隱山玄順庵主 福州支提山雍熙寺文翰禪師 漳州西明山錫禪師法嗣（四人見錄） 臺州天臺山般若寺從進禪師 越州清化山寶壽院志超禪師 漳州法濟禪院海蟾禪師 漳州凈眾傳先禪師 撫州崇壽禪院稠禪師法嗣（四人見錄） 泉州靈臺山令岑禪師 杭州南山資國圓進山主 杭州臨安凈土院惟素禪師 明州天童山子凝禪師（已上二人語句不收） 吉州清源山行思禪師第十一世 廬山承天羅漢禪院祖師行林禪師法嗣（九人見錄） 湖州何山宣化院曉禪師 袁州仰山太平興國院擇和禪師 洪州龍沙章江院昭達禪師
【English Translation】 English version
Faduan (法端) Zen Master of Huguo Chan Monastery in Xishan, Wenzhou Qingjian (清簡) Zen Master of Basheng Temple in Huzhou Zisheng Qing (資聖清) Zen Master of Xuedou Mountain in Mingzhou Tiansheng Guangdeng Lu (天聖廣燈錄) Volume 27 Tenth Generation of Xingsi (行思) Zen Master of Qingyuan Mountain in Jizhou Dharma Heirs of National Teacher Deshao (德韶) of Tiantai Mountain in Taizhou (5 people recorded) Qingxiang (慶祥) Zen Master of Jiuyou Monastery in Hangzhou, Hongshou (洪壽) Zen Master of Xingjiao Temple in Hangzhou Daoyuan (道原) Zen Master of Chengtian Yong'an Monastery in Suzhou Xingming (行明) Zen Master of Kaihua Temple in Longshan, Hangzhou Fengyin (奉諲) Mountain Lord of Xishan, Hangzhou Dharma Heirs of Daocheng (道常) Zen Master of Baizhang Mountain in Hongzhou (3 people recorded) Chengshi (澄諟) Zen Master of Qixian in Luzhou Dexing (德興) Zen Master of Wanshou Chan Monastery in Suzhou Yong (永) Zen Master of Yongxi Monastery in Yunmen, Yuezhou Tiansheng Guangdeng Lu (天聖廣燈錄) Volume 28 Tenth Generation of Xingsi (行思) Zen Master of Qingyuan Mountain in Jizhou Dharma Heirs of Liaowu (了悟) Zen Master of Yongxi Temple in Zhitishan, Fuzhou (3 people recorded) Xuanben (玄本) Zen Master of Lingyin Mountain in Hangzhou, Xuan Shun (玄順) Hermit of Lingyin Mountain in Hangzhou Wenhan (文翰) Zen Master of Yongxi Temple in Zhitishan, Fuzhou Dharma Heirs of Xi (錫) Zen Master of Ximing Mountain in Zhangzhou (4 people recorded) Congjin (從進) Zen Master of Prajna Temple in Tiantai Mountain, Taizhou Zhichao (志超) Zen Master of Baoshou Monastery in Qinghua Mountain, Yuezhou Haichan (海蟾) Zen Master of Faji Chan Monastery in Zhangzhou Chuanxian (傳先) Zen Master of Jingzhong in Zhangzhou Dharma Heirs of Chou (稠) Zen Master of Chongshou Chan Monastery in Fuzhou (4 people recorded) Lingcen (令岑) Zen Master of Lingtai Mountain in Quanzhou Yuanjin (圓進) Mountain Lord of Ziguo in Nanshan, Hangzhou Weisu (惟素) Zen Master of Jingtu Monastery in Lin'an, Hangzhou Zining (子凝) Zen Master of Tiantong Mountain in Mingzhou (The sayings of the above two are not included) Eleventh Generation of Xingsi (行思) Zen Master of Qingyuan Mountain in Jizhou Dharma Heirs of Zushi Xinglin (祖師行林) Zen Master of Luohan Chan Monastery in Chengtian, Lushan (9 people recorded) Xiao (曉) Zen Master of Xuanhua Monastery in Heshan, Huzhou Zehe (擇和) Zen Master of Taiping Xingguo Monastery in Yangshan, Yuanzhou Zhaoda (昭達) Zen Master of Zhangjiang Monastery in Longsha, Hongzhou
臨江軍建山惠力院紹珍禪師 福州古田靈峰道誠禪師 洪州大寧院慶璁禪師 興國軍延壽院惠禪師 漳州報恩院傳進禪師 袁州崇勝院楚齊禪師 漳州凈眾禪院智然禪師法嗣(一人見錄) 漳州隆福禪院紹珍禪師 天聖廣燈錄卷第二十九 吉州清源山行思禪師第十一世 南康軍云居山真如禪院道齊禪師法嗣(二十 人見錄) 南康軍云居山契瑰禪師 杭州靈隱山南院慈濟文勝禪師 臺州瑞巖院義海禪師 杭州龍華山悟乘禪師 明州廣惠禪院志全禪師 明州大梅山居煦禪師 處州南明山仁壽院惟宿禪師 杭州龍華山寶乘寺有忠寶月禪師 湖州報本禪院義鳥禪師 南康軍云居山惠震禪師 潤州甘露禪院真禪師 廬州惠日院達禪師 明州大梅山保福居素禪師 越州清化山寶壽子昌禪師 衢州顯聖寺居曜禪師 潭州興化寺善能禪師 荊門軍清溪山清禪師 潭州北禪崇勝寺覺寧禪師 筠州東禪院清顯禪師(機緣語句不收) 杭州南山省堂主 天聖廣燈錄卷第三十 吉州清源山行思禪師第十一世 廬山棲賢寶覺禪師澄諟禪師法嗣(三人見錄) 杭州南山興教寺惟一禪師 真州定山惟素山主 明州雪竇山惟則禪師(機緣語句不錄) 杭州功臣山覺軻禪師法
【現代漢語翻譯】 現代漢語譯本：臨江軍建山惠力院紹珍禪師 福州古田靈峰道誠禪師 洪州大寧院慶璁禪師，興國軍延壽院惠禪師 漳州報恩院傳進禪師，袁州崇勝院楚齊禪師 漳州凈眾禪院智然禪師法嗣（一人見錄） 漳州隆福禪院紹珍禪師 《天聖廣燈錄》卷第二十九 吉州清源山行思禪師第十一世 南康軍云居山真如禪院道齊禪師法嗣（二十人見錄） 南康軍云居山契瑰禪師 杭州靈隱山南院慈濟文勝禪師 臺州瑞巖院義海禪師，杭州龍華山悟乘禪師 明州廣惠禪院志全禪師 明州大梅山居煦禪師 處州南明山仁壽院惟宿禪師 杭州龍華山寶乘寺有忠寶月禪師 湖州報本禪院義鳥禪師 南康軍云居山惠震禪師 潤州甘露禪院真禪師，廬州惠日院達禪師 明州大梅山保福居素禪師 越州清化山寶壽子昌禪師 衢州顯聖寺居曜禪師，潭州興化寺善能禪師 荊門軍清溪山清禪師 潭州北禪崇勝寺覺寧禪師 筠州東禪院清顯禪師（機緣語句不收錄） 杭州南山省堂主 《天聖廣燈錄》卷第三十 吉州清源山行思禪師第十一世 廬山棲賢寶覺禪師澄諟禪師法嗣（三人見錄） 杭州南山興教寺惟一禪師 真州定山惟素山主 明州雪竇山惟則禪師（機緣語句不錄） 杭州功臣山覺軻禪師法嗣
【English Translation】 English version: Chan Master Shaozhen of Huili Monastery, Jianshan, Linjiang Army Chan Master Daocheng of Lingfeng, Gutian, Fuzhou Chan Master Qingcong of Daning Monastery, Hongzhou; Chan Master Hui of Yanshou Monastery, Xingguo Army Chan Master Chuanjin of Bao'en Monastery, Zhangzhou; Chan Master Chuqi of Chongsheng Monastery, Yuanzhou Disciple of Chan Master Zhiran of Jingzhong Chan Monastery, Zhangzhou (one person recorded) Chan Master Shaozhen of Longfu Chan Monastery, Zhangzhou Tiansheng Guangdeng Lu, Volume 29 Eleventh Generation of Chan Master Xingsi of Qingyuan Mountain, Jizhou Disciple of Chan Master Daoqi of Zhenru Chan Monastery, Yunju Mountain, Nankang Army (twenty people recorded) Chan Master Qigui of Yunju Mountain, Nankang Army Chan Master Ci Ji Wensheng of Nanyuan, Lingyin Mountain, Hangzhou Chan Master Yihai of Ruiyan Monastery, Taizhou; Chan Master Wucheng of Longhua Mountain, Hangzhou Chan Master Zhiquan of Guanghui Chan Monastery, Mingzhou Chan Master Juxu of Damei Mountain, Mingzhou Chan Master Weisui of Renshou Monastery, Nanming Mountain, Chuzhou Chan Master Youzhong Baoyue of Baocheng Temple, Longhua Mountain, Hangzhou Chan Master Yinia of Baoben Chan Monastery, Huzhou Chan Master Huizhen of Yunju Mountain, Nankang Army Chan Master Zhen of Ganlu Chan Monastery, Runzhou; Chan Master Da of Huiri Monastery, Luzhou Chan Master Jusu of Baofu, Damei Mountain, Mingzhou Chan Master Zichang of Baoshou, Qinghua Mountain, Yuezhou Chan Master Juyue of Xiansheng Temple, Quzhou; Chan Master Shanneng of Xinghua Temple, Tanzhou Chan Master Qing of Qingxi Mountain, Jingmen Army Chan Master Juening of Chongsheng Temple, Beichan, Tanzhou Chan Master Qingxian of Dongchan Monastery, Junzhou (Sayings of opportunity not included) Hall Master Sheng of Nanshan, Hangzhou Tiansheng Guangdeng Lu, Volume 30 Eleventh Generation of Chan Master Xingsi of Qingyuan Mountain, Jizhou Disciple of Chan Master Chengshi of Baojue Chan Monastery, Qixian Mountain, Lushan (three people recorded) Chan Master Weiyi of Xingjiao Temple, Nanshan, Hangzhou Mountain Master Weisui of Dingshan, Zhenzhou Chan Master Weize of Xuedou Mountain, Mingzhou (Sayings of opportunity not recorded) Disciple of Chan Master Jueke of Gongchen Mountain, Hangzhou
嗣(三人見錄) 蘇州西山堯峰院顥暹禪師 蘇州吳江聖壽院志升禪師 杭州臨江縣功臣山開化禪院如禪師 吉州清源山行思禪師第十二世 杭州靈隱山文勝禪師法嗣(五人見錄) 杭州景德靈隱寺惠明禪師延珊 常州薦福院歸則禪師 湖州何山宣化院惠忠禪師 溫州西山護國院崇禪師 湖州景清院智榮禪師(已上二人語句不收) 杭州龍華山悟乘禪師法嗣(二人見錄) 杭州靈鳳山太平禪院惠端禪師 岳州乾明院閑禪師(機緣語句不錄) 臺州瑞巖義海禪師法嗣(二人見錄) 湖州海會禪院岳禪師 明州瑞巖山開善院普禪師 東京景德寺僧志言(附錄)
天聖廣燈錄都帙目錄
No. 1553-A 御製天聖廣燈錄序 ［宋實］
惟大雄之闡教也。以清凈為宗。慈悲救世。解煩惱之苦縛。啟方便之化門。安住雪山。始階于西域。飛行漢殿。遂通於東旦。彼土得道。何可勝言。此方承流。於是乎在。雖陰魔時有于侮伐。或示神通。而帝釋常加於護持。無虧實相。自法眼受記。鞠多印心。佛衣不傳。逮六祖而頓悟。牛頭析派。續千燈而罔窮。繇茲惠炬益繁。法雲滋蔭。旁行梵學。轉譯華音。叩寂禪關。指迷覺路。了達者至乎離妄。超登者于以忘筌。為
【現代漢語翻譯】 現代漢語譯本 嗣(三人見錄) 蘇州西山堯峰院顥暹禪師 蘇州吳江聖壽院志升禪師 杭州臨江縣功臣山開化禪院如禪師 吉州清源山行思禪師第十二世 杭州靈隱山文勝禪師法嗣(五人見錄) 杭州景德靈隱寺惠明禪師延珊 常州薦福院歸則禪師 湖州何山宣化院惠忠禪師 溫州西山護國院崇禪師 湖州景清院智榮禪師(已上二人語句不收) 杭州龍華山悟乘禪師法嗣(二人見錄) 杭州靈鳳山太平禪院惠端禪師 岳州乾明院閑禪師(機緣語句不錄) 臺州瑞巖義海禪師法嗣(二人見錄) 湖州海會禪院岳禪師 明州瑞巖山開善院普禪師 東京景德寺僧志言(附錄) 天聖廣燈錄都帙目錄 No. 1553-A 御製天聖廣燈錄序 ［宋實］ 惟大雄之闡教也。以清凈為宗。慈悲救世。解煩惱之苦縛。啟方便之化門。安住雪山。始階于西域。飛行漢殿。遂通於東旦。彼土得道。何可勝言。此方承流。於是乎在。雖陰魔時有于侮伐。或示神通。而帝釋常加於護持。無虧實相。自法眼受記。鞠多印心。佛衣不傳。逮六祖而頓悟。牛頭析派。續千燈而罔窮。繇茲惠炬益繁。法雲滋蔭。旁行梵學。轉譯華音。叩寂禪關。指迷覺路。了達者至乎離妄。超登者于以忘筌。為
【English Translation】 English version Successors (Three people recorded) Hao Qian, Zen Master of Yaofeng Monastery, Xishan, Suzhou Zhi Sheng, Zen Master of Shengshou Monastery, Wujiang, Suzhou Ru, Zen Master of Kaihua Zen Monastery, Gongchen Mountain, Linjiang County, Hangzhou Twelfth Generation Successor of Zen Master Xing Si of Qingyuan Mountain, Ji Prefecture Fa Si (Successor) of Zen Master Wen Sheng of Lingyin Mountain, Hangzhou (Five people recorded) Yan Shan, Zen Master Hui Ming of Jingde Lingyin Temple, Hangzhou Gui Ze, Zen Master of Jianfu Monastery, Changzhou Hui Zhong, Zen Master of Xuanhua Monastery, He Mountain, Huzhou Chong, Zen Master of Huguo Monastery, Xishan, Wenzhou Zhi Rong, Zen Master of Jingqing Monastery, Huzhou (Statements of the above two are not included) Fa Si (Successor) of Zen Master Wu Cheng of Longhua Mountain, Hangzhou (Two people recorded) Hui Duan, Zen Master of Taiping Zen Monastery, Lingfeng Mountain, Hangzhou Xian, Zen Master of Qianming Monastery, Yuezhou (Statements of opportunity and circumstance not recorded) Fa Si (Successor) of Zen Master Yi Hai of Ruiyan, Taizhou (Two people recorded) Yue, Zen Master of Haihui Zen Monastery, Huzhou Pu, Zen Master of Kaisan Monastery, Ruiyan Mountain, Mingzhou Monk Zhi Yan of Jingde Temple, Tokyo (Appendix) Table of Contents for the Tiansheng Guangdeng Lu (Tiansheng Era Record of the Extensive Transmission of the Lamp) No. 1553-A Imperial Preface to the Tiansheng Guangdeng Lu [Song Shi] The Great Hero (釋迦摩尼 Buddha, Shakyamuni) expounded the teachings with purity as its principle, compassionately saving the world, freeing beings from the suffering of afflictions, and opening the gate of expedient means. He dwelt in the Snow Mountains (喜馬拉雅山, Himalayas), beginning in the Western Regions (西域, Xiyu, Central Asia), and flew to the Han Palace (漢殿, Han Dynasty palace), thus spreading to the Eastern Dawn (東旦, Dongdan, China). The attainment of the Way in that land is beyond words. The transmission to this land is indeed here. Although demonic forces sometimes insult and attack, or manifest supernatural powers, the Emperor of Heaven (帝釋, Di Shi, Indra) constantly adds his protection, without diminishing the true nature (實相, Shi Xiang, reality). From Fayen (法眼, Fa Yan) receiving the prediction, to Juta (鞠多, Juta) sealing the mind, the Buddha's robe was not transmitted until the Sixth Ancestor (六祖, Liu Zu, Huineng) achieved sudden enlightenment. Niu Tou (牛頭, Niu Tou) branched out, continuing the thousand lamps without end. From this, the torch of wisdom grew more abundant, and the clouds of Dharma provided more shade. It spread alongside Sanskrit studies, translating the sounds of the Hua (華, Hua, Chinese) language. Knocking on the silent Zen gate, pointing out the path of awakening, those who thoroughly understand reach the point of detachment from delusion, and those who transcend forget the means (筌, Quan, fish trap).
無所不通之明。處不可思議之首。
歷代 聖帝 明王。且有為之信曏者矣。 我大祖之乘箓也。正法延乎住世。 我太宗之握紀也。妙供滿乎諸天。 真宗皇帝。密契 菩提之心。深研 善逝之旨。 能仁之化。一雨溥沾。 外護之恩。一纓喜舍。朕嗣膺 景祚。子育群黎。將以歐富壽之民。居常奉 調御之本。丕冒 基構。雖祗席于 蘿圖。導引津樑。每欽惟于竺氎。此乃遵前王之道也。其可忽諸。
天聖廣燈錄者。鎮國軍節度使駙馬都尉李遵勖之所編次也。遵勖承榮外館。受律齋壇。靡恃貴而驕矜。頗澡心於恬曠。竭積順之素志。趨求福之本因。灑六根之情塵。別三乘之歸趣。跡其祖錄。廣彼宗風。辨開士之迅機。集叢林之雅對。粗裨于理。咸屬之篇。嘗貢紺編。來聞扆坐。且有勤請。求錫于文。朕既喜乃誠。重違其意。載念 縛伽之旨。諒有庇于生靈。近戚之家。又不嬰於我慢。良亦可尚。因賜之題。豈徒然哉。亦王者溥濟萬物之源也。其錄三十卷。時景祐三年四月日賜序。
No. 1553
天聖廣燈錄卷第一
鎮國軍節度使駙馬都尉臣 李遵勖 編
金仙以大法眼藏。謂之教外別行。故有授記然燈。付囑迦葉。而賢劫次第。前有六佛。景德傳燈錄中。先已具載。
【現代漢語翻譯】 現代漢語譯本： 無所不通的明智，處於不可思議的開端。
歷代的聖帝明王，也有信奉和嚮往它的。 我大祖繼承皇位時，正法得以延續於世。 我太宗掌握國政時，美妙的供養充滿諸天。 真宗皇帝，深深契合菩提（bodhi，覺悟）之心，深入研究善逝（Sugata，佛陀的稱號）的宗旨。 能仁（Sakyamuni，釋迦牟尼佛的稱號）的教化，如同一場雨水普遍沾溉。 外護的恩德，如同解下一顆纓飾般喜悅施捨。朕繼承皇位，養育百姓，將使安居樂業的人民，時常奉行調御（馴服、調和）的根本。繼承先人的基業，雖然只是在地圖上治理國家，引導百姓，但常常欽佩佛法。這正是遵循前代君王的道路啊，怎麼可以忽略呢？
《天聖廣燈錄》是鎮國軍節度使、駙馬都尉李遵勖所編纂的。李遵勖身居顯赫，接受戒律，設定齋壇，不因地位顯貴而驕傲自滿，頗能靜心寡慾。竭盡積累的順從之心，追求獲得福報的根本原因。洗滌六根的情慾塵埃，辨別三乘的歸宿和旨趣。追溯祖師的記錄，弘揚宗門的風範。辨析開悟之士的敏捷機鋒，收集叢林的精妙對答。略微有助於義理，都收錄在篇章之中。曾經進貢精美的書冊，傳來天子的嘉許。並且多次懇請，希望賜予題詞。朕既高興他的誠意，又不願違揹他的意願。考慮到縛伽（Bhagavat，佛陀的稱號）的宗旨，確實能夠庇佑眾生，近親之家，又沒有被我慢所矇蔽，確實值得讚賞。因此賜予題詞，難道是徒勞的嗎？也是君王普遍救濟萬物的根源啊。這部書共三十卷。時景祐三年四月日賜序。
No. 1553
《天聖廣燈錄》卷第一
鎮國軍節度使、駙馬都尉臣李遵勖編
金仙（佛陀的稱號）以大法眼藏，稱之為教外別傳。所以有授記然燈，付囑迦葉（Kasyapa，摩訶迦葉），而賢劫次第，前有六佛。《景德傳燈錄》中，已經詳細記載。
【English Translation】 English version: The wisdom that penetrates everything is at the beginning of the inconceivable.
Throughout the ages, sagely emperors and enlightened kings have believed in and yearned for it. When my great ancestor ascended the throne, the true Dharma was able to continue in the world. When my grand ancestor held the reins of government, wonderful offerings filled the heavens. Emperor Zhenzong deeply resonated with the mind of Bodhi (bodhi, enlightenment), and deeply studied the teachings of Sugata (Sugata, an epithet of the Buddha). The teachings of Sakyamuni (Sakyamuni, an epithet of the Buddha) are like a rain that universally moistens everything. The grace of external protection is like joyfully giving away a tassel. I inherited the throne and nurtured the people, intending to make the people live in peace and prosperity, and always uphold the root of taming and harmonizing. Inheriting the foundation of the ancestors, although only governing the country on the map and guiding the people, I often admire the Buddha Dharma. This is precisely following the path of the former kings, how can it be neglected?
'Tiansheng Guangdeng Lu' (Tiansheng Era Expanded Record of the Lamp) was compiled by Li Zunxu, the military commissioner of Zhenguo Army and imperial son-in-law. Li Zunxu held a prominent position, received precepts, and set up an altar for fasting. He was not arrogant because of his noble status, and was quite able to quiet his mind and reduce his desires. He exhausted his accumulated heart of obedience and sought the fundamental cause of obtaining blessings. He washed away the dust of emotions from the six senses and distinguished the destination and purpose of the Three Vehicles. Tracing the records of the ancestors, he promoted the style of the sect. Analyzing the quick wit of enlightened people, he collected the exquisite answers of the monastic community. Slightly helpful to the principles, they are all included in the chapters. He once presented exquisite books, and the emperor praised them. And he repeatedly requested to be granted an inscription. I was pleased with his sincerity and did not want to go against his wishes. Considering the purpose of Bhagavat (Bhagavat, an epithet of the Buddha), it can indeed protect sentient beings, and the family of close relatives is not blinded by my arrogance, which is indeed worthy of praise. Therefore, granting the inscription, is it in vain? It is also the source of the king's universal salvation of all things. This book has thirty volumes. The preface was granted on the day of April in the third year of Jingyou.
No. 1553
'Tiansheng Guangdeng Lu', Volume 1
Compiled by Li Zunxu, military commissioner of Zhenguo Army and imperial son-in-law
The Golden Immortal (an epithet of the Buddha) uses the Great Dharma Eye Treasury, which is called a special transmission outside the teachings. Therefore, there is the prediction of lighting the lamp, the entrustment to Kasyapa (Kasyapa, Mahakasyapa), and the order of the Worthy Kalpa, with six Buddhas before. The 'Jingde Record of the Transmission of the Lamp' has already recorded it in detail.
今之編次。從因地以至傳法來歷。繼自釋迦佛以降。
天竺釋迦牟尼佛
佛在舍衛城竹林精舍。阿難白言。如來往昔供養幾佛求于菩提。復於何佛最初種諸善根。
佛告阿難。我念過去無量劫中。閻浮提有一剎利王。名降魔冤。住蓮華大城。十善化世。時有佛出世。號然燈。其王聞佛功德。躬迎供養。
時雪山南有一大姓婆羅門之子云童。為五百婆羅門子上首。年十六。諸珍寶仙人受學毗陀等論。卒業辭還。仙曰。我法教中。弟子學道得成。應須厚報。云童曰。未審何物堪酬訓道。仙曰。當須金寶瓶缽。杖蓋革屣。悉用金裝。云童答曰。我今唯此一身。仙若聽我丐求。即來奉上。
乃辭行。至輸羅波奢大城之中。有一婆羅門名祭祀德。家世富饒。正設般遮于瑟。(無遮齋也)最後一日。云童至會。眾久已欽名。歡喜逢迎。推為上座。受第一供養。云童收噠嚫已。持奉仙師。行至蓮華大城。見嚴麗有若諸天集會。即問城人。欲何所作。答曰。汝不聞然燈如來出世。今降冤王請佛入城。故斯嚴潔。
云童即自念。我今應往起居。酬仙未晚。又念。佛法唯重以法供養最為殊勝。我未具法。可贖華以奉供。
時王裒市香華奉佛。不許私賣。云童求買。了不能得。忽于里巷見一青衣
【現代漢語翻譯】 現代漢語譯本： 現在的編排次序，是從因地修行直至傳法的來歷，接續自釋迦牟尼佛之後。 天竺的釋迦牟尼佛 佛陀在舍衛城（Śrāvastī）的竹林精舍（Veṇuvana-vihāra）。阿難（Ānanda）請示道：『如來往昔供養過多少佛，才求得菩提（bodhi）？又是在哪位佛前最初種下各種善根？』 佛陀告訴阿難：『我回憶過去無量劫中，閻浮提（Jambudvīpa）有一位剎帝利（Kṣatriya）國王，名叫降魔冤（Nirjitaari），居住在蓮華大城（Padma-mahānagara），以十善教化世人。當時有佛出世，名為然燈佛（Dīpaṃkara）。國王聽聞佛的功德，親自迎接供養。』 『當時雪山（Himālaya）南面有一位大姓婆羅門（Brāhmaṇa）之子，名叫云童（Meghakumāra），是五百婆羅門子的首領，年十六歲。在諸珍寶仙人（Ratnagarbha ṛṣi）處學習吠陀（Veda）等論。學業完成辭別返回時，仙人說：『我的法教中，弟子學道有所成就，應該給予厚報。』云童說：『不知什麼東西可以酬謝您的教導？』仙人說：『應當需要金寶瓶、缽、杖、傘蓋、革屣（皮鞋），全部用黃金裝飾。』云童回答說：『我現在只有這身軀。仙人如果允許我乞討，就來奉上。』 『於是辭別仙人，前往輸羅波奢大城（Surapuspura-mahānagara），城中有一位婆羅門名叫祭祀德（Yajñadeva），家世富饒，正在舉辦般遮于瑟（Pañcavarṣika，無遮齋會）。最後一天，云童來到法會。眾人久已欽佩他的名聲，歡喜迎接，推舉他為上座，接受第一份供養。云童收取供養后，拿著去奉獻給仙師。走到蓮華大城，看見城中裝飾華麗如同諸天宮殿，就問城裡的人，想要做什麼。回答說：『你沒聽說然燈如來出世了嗎？現在降冤王請佛入城，所以這樣莊嚴潔凈。』 『云童就想，我現在應該前去問候，酬謝仙人還不晚。又想，佛法最重視以法供養最為殊勝，我還沒有具備法，可以贖買鮮花來奉獻供養。』 『當時國王在市場上收購香花供奉佛陀，不允許私自販賣。云童請求購買，始終不能得到。忽然在里巷看見一位青衣（女僕）。』
【English Translation】 English version: The current arrangement proceeds from the stage of cause to the origin of Dharma transmission, following after Śākyamuni Buddha. Śākyamuni Buddha of India The Buddha was at the Jetavana-vihāra (Bamboo Grove Monastery) in Śrāvastī. Ānanda inquired, 'How many Buddhas did the Tathāgata make offerings to in the past to seek Bodhi? And before which Buddha did he first plant various roots of goodness?' The Buddha told Ānanda, 'I recall in the past immeasurable kalpas, in Jambudvīpa there was a Kṣatriya king named Nirjitaari, residing in Padma-mahānagara, who transformed the world with the Ten Virtues. At that time, a Buddha appeared in the world named Dīpaṃkara. The king, hearing of the Buddha's merits, personally welcomed and made offerings.' 'At that time, south of the Himalayas, there was a son of a high-caste Brāhmaṇa named Meghakumāra, who was the leader of five hundred Brāhmaṇa sons, sixteen years old. He studied the Vedas and other treatises under the sage Ratnagarbha ṛṣi. Upon completing his studies and bidding farewell, the sage said, 'In my Dharma teachings, disciples who achieve success in their studies should be richly rewarded.' Meghakumāra said, 'I wonder what can repay your teachings?' The sage said, 'It is necessary to have golden treasure vases, bowls, staffs, canopies, and leather shoes, all adorned with gold.' Meghakumāra replied, 'I only have this body now. If the sage allows me to beg, I will offer them to you.' 'So he bid farewell to the sage and went to Surapuspura-mahānagara, where there was a Brāhmaṇa named Yajñadeva, whose family was wealthy, and who was holding a Pañcavarṣika (unobstructed vegetarian feast). On the last day, Meghakumāra came to the assembly. The crowd had long admired his reputation and welcomed him joyfully, recommending him as the senior seat, receiving the first offering. Meghakumāra collected the offerings and took them to offer to the sage. Arriving at Padma-mahānagara, he saw the city decorated as splendidly as the palaces of the gods, and asked the people in the city what they were doing. They replied, 'Have you not heard that the Tathāgata Dīpaṃkara has appeared in the world? Now King Nirjitaari is inviting the Buddha into the city, so it is so solemn and clean.' 'Meghakumāra then thought, 'I should go and greet him now, and it is not too late to repay the sage.' He also thought, 'The Dharma values offering the Dharma most highly, but I do not yet have the Dharma, so I can redeem flowers to offer as offerings.' 'At that time, the king was purchasing incense and flowers in the market to offer to the Buddha, and did not allow private sales. Meghakumāra asked to buy them, but could not get them. Suddenly, in the alley, he saw a maidservant.'
。名為賢者。密持七莖優缽羅華藏於瓶內。云童見已歡喜。乃出金錢買之。賢者曰。王禁私鬻華者。云童曰。愿潛輟五枚。誓不相忘。賢者曰。欲將何用。云童曰。我適聞然燈如來出世。志買妙華以為供養。賢者曰。若仁者能與我作未來因。長為夫婦。及出家得道。愿同修梵行。為汝弟子者。即與汝華。云童曰。善。我若行菩薩道。舍國城．妻子．頭目．髓腦等。時卿能不作障礙者。即隨汝愿。賢者曰。隨喜所作。我無吝惜。即收金錢。付華五枚。並寄余華同奉予佛。
云童持華。隨王獻佛。生希有心而發願言。若我身得同佛身不謬者。是華住于空中。變大華蓋。才發願已。其華成蓋。住虛空中。覆佛頂上。是時。天人各脫上妙寶衣。敷地供養。云童唯有所著鹿皮。亦以布地。眾人罵辱。擲之遠處。時云童悵然涕淚。自念孤窮。佛知其心。即變前途忽為泥濘。眾皆避之。云童遽往泥中。敷鹿皮衣。仆面布發。愿言。佛及人天皆當踐過。若如來不與我受菩提記。我終不起。
時然燈佛與諸大眾。徐步而來。先踐其發。次履其身。顧大眾曰。汝等不得輒踐摩那婆身發。唯除如來。無可蹈者。復告云童曰。汝能發此廣大誓願。荷負如來。不惜身命。此是第二阿僧祗劫最初發菩提心之因地。自今已后。凈修三業。
【現代漢語翻譯】 現代漢語譯本： 一位名叫賢者的人，秘密地將七莖優缽羅華（utpala，藍色蓮花）藏在瓶內。云童看見后非常歡喜，便拿出金錢購買。賢者說：『國王禁止私自販賣花朵。』云童說：『我願意偷偷地給你五枚金錢，發誓不會忘記你。』賢者說：『你想要用這些花做什麼呢？』云童說：『我剛聽說然燈如來（Dipankara Buddha，過去佛之一）出世，立志購買美妙的花朵用來供養。』賢者說：『如果仁者能與我結下未來之因，長久地成為夫婦，並且在我出家得道時，願意一同修行梵行，做你的弟子，我就把花給你。』云童說：『好。如果我修行菩薩道，捨棄國城、妻子、頭目、髓腦等，那時你能夠不作障礙，就隨你的愿。』賢者說：『隨喜你所做的一切，我沒有絲毫吝惜。』於是收下金錢，給了云童五枚花，並寄託剩餘的花一同奉獻給佛陀。 云童拿著花，跟隨國王獻給佛陀。心中生起稀有之心，併發愿說：『如果我的身體能夠和佛的身一樣沒有謬誤，這些花就停留在空中，變成巨大的華蓋。』才發完愿，那些花就變成了華蓋，停留在虛空中，覆蓋在佛的頭頂上。這時，天人們各自脫下上妙的寶衣，鋪在地上供養。云童只有所穿的鹿皮，也把它鋪在地上。眾人辱罵他，把鹿皮扔到遠處。這時云童悵然涕淚，自念自己孤苦貧窮。佛知道他的心意，就變化前方的道路忽然變得泥濘。眾人都避開泥濘。云童趕緊走到泥中，鋪上鹿皮衣，仆倒在地，用頭髮覆蓋地面，發願說：『佛以及人天都應當從我身上踐踏過去。如果如來不給我授菩提記，我終究不會起身。』 這時，然燈佛與諸大眾，緩緩走來，先踐踏云童的頭髮，然後踩在他的身上。然燈佛告訴大眾說：『你們不得隨意踐踏摩那婆（Manava，青年）的身和頭髮，只有如來可以踐踏，沒有其他人可以踐踏。』又告訴云童說：『你能夠發起如此廣大的誓願，荷負如來，不惜身命，這是第二個阿僧祗劫（asamkhya-kalpa，無數大劫）最初發菩提心的因地。從今以後，清凈地修持身、口、意三業。』
【English Translation】 English version: A man named Wise secretly kept seven stems of utpala flowers (utpala, blue lotus) in a bottle. Cloud Boy, seeing this, was delighted and took out money to buy them. Wise said, 'The king forbids the private sale of flowers.' Cloud Boy said, 'I am willing to secretly give you five coins, and I vow not to forget you.' Wise said, 'What do you want to do with these flowers?' Cloud Boy said, 'I just heard that Dipankara Buddha (Dipankara Buddha, one of the past Buddhas) has appeared in the world, and I am determined to buy beautiful flowers to offer as a tribute.' Wise said, 'If you, benevolent one, can create a future cause with me, to be husband and wife for a long time, and when I leave home and attain enlightenment, you are willing to practice pure conduct together and be my disciple, then I will give you the flowers.' Cloud Boy said, 'Good. If I practice the Bodhisattva path, giving up kingdoms, wives, heads, eyes, marrow, and brains, etc., if at that time you can avoid creating obstacles, then I will grant your wish.' Wise said, 'I rejoice in all that you do; I have no reluctance.' Then he took the money and gave Cloud Boy five flowers, entrusting the remaining flowers to be offered to the Buddha together. Cloud Boy, holding the flowers, followed the king to offer them to the Buddha. He felt a rare and precious feeling in his heart and made a vow, saying, 'If my body can be as flawless as the Buddha's body, may these flowers stay in the air and transform into a giant canopy of flowers.' As soon as he finished his vow, the flowers transformed into a canopy, staying in the empty space, covering the Buddha's head. At this time, the gods and humans each took off their supreme and wonderful robes and spread them on the ground as offerings. Cloud Boy only had the deerskin he was wearing, and he also spread it on the ground. The people cursed and insulted him, throwing the deerskin far away. At this time, Cloud Boy was sad and tearful, thinking of his loneliness and poverty. The Buddha knew his intention and transformed the road ahead into mud. Everyone avoided the mud. Cloud Boy quickly went into the mud, spread the deerskin robe, fell face down, and covered the ground with his hair, vowing, 'May the Buddha and the gods and humans all step over me. If the Tathagata does not give me a prophecy of Bodhi, I will never get up.' At this time, Dipankara Buddha and the assembly slowly walked forward, first stepping on Cloud Boy's hair, then stepping on his body. Dipankara Buddha told the assembly, 'You must not casually step on the body and hair of Manava (Manava, youth), only the Tathagata can step on him, no one else can.' He also told Cloud Boy, 'You are able to make such a great vow, bearing the burden of the Tathagata, not sparing your life, this is the cause of the initial arising of Bodhicitta (mind of enlightenment) in the second asamkhya-kalpa (asamkhya-kalpa, countless great eons). From now on, purify and cultivate the three karmas of body, speech, and mind.'
行諸波羅蜜門。心不放逸。如救頭然。三十七品具足八萬聖行。憐愍眾生。護持正法。三昧正受。觀法無我。入甚深義。澤趣正覺。中無退屈。汝若能辦是事。即自唱言。我能。
時云童聞佛教誨。悲喜兼盈。三唱是言。我能。然燈如來始告曰。摩那婆。(此云善男子也)卻後無數劫當得作佛。號釋迦牟尼。具足十號。如我無異。既獲授記。身意輕安。忽升虛空。高七多羅樹。向佛作禮。佛告云童曰。汝觀東方。即見河沙諸佛為云童授澤定記。如是四維上下皆然。云童即禮佛足。愿求出家。然燈即為授具。十億諸天。共持一發。歸天供養。
佛告阿難。爾時云童者。即我身是也。我從然燈佛所。第二發菩提心已來。常供養河沙諸佛。行菩薩道。以至成等正覺。
余如本行經說。釋迦自迦葉佛所。正念往生兜率陀天。位當補處。名護明菩薩。化知足天。即現五種衰相。二十八天俱來悲感。護明為說法要。斷除攀緣。乃告金團天子。令選生處。有剎利灌頂甘蔗釋種凈飯王。劫初已來。輪王不斷。堪為一生菩薩作其父王。其傢俱六十種功德。母亦具三十二勝相。(即天臂城釋種。名善覺。女摩耶夫人也。摩耶此云凈行也)護明菩薩下生。兜率諸天勸請。護明止曰。我常為汝等說一切有處皆是無常。如芭蕉
【現代漢語翻譯】 現代漢語譯本：修行諸波羅蜜（到達彼岸的方法）之門，內心不放逸，如同拯救自己的頭一樣。圓滿三十七道品，具足八萬種聖行。憐憫眾生，護持正法。進入三昧正定，觀察諸法無我，深入甚深之義，立志趣向正覺（完全覺悟），心中沒有退縮。你如果能做到這些事，就自己大聲說：『我能』。
當時，云童聽到佛的教誨，悲傷和喜悅充滿內心，三次高聲說：『我能』。燃燈如來於是告訴他：『摩那婆（意為善男子），你將在無數劫之後成佛，名號為釋迦牟尼（Sakyamuni），具足十種名號，與我沒有差別。』 得到授記之後，身心輕安，忽然升到虛空，高達七多羅樹（Tala tree），向佛作禮。佛告訴云童說：『你觀察東方，就能看見像恒河沙一樣多的諸佛為你云童授記。』 像這樣，四方上下都是如此。云童於是禮拜佛足，請求出家。燃燈如來就為他授具足戒。十億諸天共同持一根頭髮，帶回天界供養。
佛告訴阿難（Ananda）：『當時的云童，就是我的前身。我從燃燈佛（Dipankara Buddha）那裡第二次發菩提心（bodhicitta）以來，常常供養像恒河沙一樣多的諸佛，修行菩薩道，直至成就等正覺（perfect enlightenment）。』
其餘的細節如《本行經》所說。釋迦（Sakyamuni）從迦葉佛（Kasyapa Buddha）那裡，以正念往生到兜率陀天（Tusita Heaven），位居補處菩薩，名為護明菩薩（Bodhisattva Svetaketu）。當化身知足天（Santusita Heaven）時，顯現五種衰相，二十八天都來悲傷感嘆。護明菩薩為他們宣說佛法要義，斷除攀緣。於是告訴金團天子，讓他選擇投生之處。有剎帝利灌頂的甘蔗釋迦種姓的凈飯王（Suddhodana），從劫初以來，輪王不斷，堪能作為一生補處菩薩的父王，他的家族具有六十種功德。他的母親也具有三十二種殊勝之相（即天臂城釋迦種姓，名叫善覺，他的女兒摩耶夫人（Maya）。摩耶意為凈行）。護明菩薩將要下生時，兜率陀天的諸天勸請他留下，護明菩薩制止他們說：『我常常為你們說，一切有為法都是無常的，如同芭蕉一樣。』
【English Translation】 English version: Practice the doors of the Paramitas (perfections of crossing over). Do not be negligent in mind, as if saving your own head. Fully accomplish the thirty-seven factors of enlightenment, and possess the eighty thousand holy practices. Have compassion for sentient beings, and protect and uphold the Right Dharma. Enter into Samadhi (meditative absorption), and contemplate the Dharma as without self. Enter into the profound meaning, and aspire to perfect enlightenment (complete awakening), without any regression in the middle. If you can accomplish these things, then proclaim: 'I can'.
At that time, Cloud Child, hearing the Buddha's teachings, was filled with both sorrow and joy. He proclaimed three times: 'I can'. Dipankara Buddha (Burning Lamp Buddha) then told him: 'Manava (meaning good man), after countless kalpas (eons) you will become a Buddha, named Sakyamuni (釋迦牟尼), possessing the ten titles, no different from me.' Having received the prediction, his body and mind felt light and at ease. Suddenly, he rose into the sky, as high as seven Tala trees, and paid homage to the Buddha. The Buddha told Cloud Child: 'Observe the East, and you will see Buddhas as numerous as the sands of the Ganges River bestowing the prediction of fixed destiny upon you, Cloud Child.' Likewise, it is the same in the four directions and above and below. Cloud Child then bowed at the Buddha's feet, requesting to leave the household life. Dipankara Buddha then bestowed the complete precepts upon him. Ten billion devas (gods) together held one hair, returning to the heavens to make offerings.
The Buddha told Ananda (阿難): 'The Cloud Child at that time was my past self. Since I first generated the Bodhicitta (菩提心) at Dipankara Buddha's (燃燈佛) place, I have constantly made offerings to Buddhas as numerous as the sands of the Ganges River, practicing the Bodhisattva path, until achieving perfect enlightenment (等正覺).'
The remaining details are as described in the 'Fundamental Conduct Sutra'. Sakyamuni (釋迦) from Kasyapa Buddha's (迦葉佛) place, with right mindfulness, was reborn in Tusita Heaven (兜率陀天), holding the position of a successor Bodhisattva, named Bodhisattva Svetaketu (護明菩薩). When incarnating in Santusita Heaven (知足天), he manifested the five signs of decay, and the twenty-eight devas all came to grieve and lament. Bodhisattva Svetaketu expounded the essential Dharma for them, cutting off clinging. Then he told the Golden Cluster Deva, instructing him to choose a place for rebirth. There was King Suddhodana (淨飯王) of the Kshatriya (剎帝利) caste, of the Ikshvaku (甘蔗) lineage, who had been a Chakravartin (輪王) since the beginning of the kalpa, capable of being the father of a one-life Bodhisattva, his family possessing sixty kinds of merits. His mother also possessed thirty-two excellent marks (namely, from the Shakya lineage of Devadaha, named Good Awakening, his daughter Maya (摩耶). Maya means pure conduct). When Bodhisattva Svetaketu was about to descend, the devas of Tusita Heaven urged him to stay. Bodhisattva Svetaketu stopped them, saying: 'I have always told you that all conditioned phenomena are impermanent, like a banana tree.'
堅。如借物用。會必別離。無有究竟。汝等沉醉。聞已旋忘。今更為汝說一百八法門。與汝憶念。(法門如經)護明乃一心正念。舍天壽命。
時摩耶夫人于夜初分。遂白王曰。我從今夜。請受八關齋戒。玄除五欲娛樂。王即許之。摩耶夫人是夜夢菩薩乘六牙白象從空而來。入于右脅而住。(當［北士］姬周第五主昭王二十三年癸丑之歲七月十五日夜矣)。
后及誕月。夫人游于園中。攀波羅叉樹。菩薩從右脅而降生。(即昭王二十四年甲寅歲四月八日)周行七步。目顧四方。分手指天地言。天上天下。唯我獨尊。
相者曰。太子具三十二相。有二種報。在家為轉輪聖王。治四天下。出家成阿耨菩提。化三千界。以瑞異故。立名悉達多。(此云一切利成)復有阿私陀仙人。知佛出世。自天而來。至於王所。王命太子見之。仙人拱立而謂王曰。我及一切人天。應當作禮。菩薩若返禮者。頭破七分。
王曰。國之相師說有二種果報。未知決定是非耶。
私陀曰。彼人妄說。今我誠言。此子出家。成正覺道。為人天師。轉妙法輪。愿王善保聖子。福祐無疆。
太子既生七日。摩耶遂薨。王選姨母摩訶波阇波提。令其傅育。年十九。王每慮太子舍家。為造三時殿。多方以娛之。時凈居天
【現代漢語翻譯】 現代漢語譯本： 堅。譬如借用物品，終有歸還之時，會合終有別離之日，沒有什麼是永恒不變的。你們都沉迷於此，聽了之後很快就忘記。現在我再為你們說一百零八種法門，讓你們憶念。（法門如經中所述）護明菩薩一心正念，捨棄天上的壽命。
當時，摩耶夫人于夜晚時分，對凈飯王說：『我從今晚開始，請受八關齋戒，斷絕五欲的享樂。』國王答應了她。摩耶夫人在當晚夢見菩薩乘坐六牙白象從空中而來，進入她的右脅而住。（那時是周朝第五位君主昭王二十三年癸丑年的七月十五日夜晚）。
後來到了臨產之月，夫人遊玩于園中，攀著波羅叉樹，菩薩從右脅降生。（即昭王二十四年甲寅年四月八日）向四方各走了七步，目光環顧四方，用手指著天地說：『天上天下，唯我獨尊。』
相士說：『太子具有三十二種瑞相，有兩種果報。在家則成為轉輪聖王，統治四大部洲；出家則成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），教化三千大千世界。』因為有這些奇異的徵兆，所以給他取名為悉達多（Siddhartha，義為一切義成）。又有阿私陀（Asita）仙人，得知佛陀將要出世，從天上來到國王的住所。國王命太子去見他，仙人拱手站立對國王說：『我和所有的人天都應當向太子作禮。菩薩如果還禮，我的頭會裂成七份。』
國王說：『我國的相士說太子有兩種果報，不知道哪一種才是確定的呢？』
阿私陀（Asita）說：『那些人是胡說。現在我說的是實話。這個孩子出家后，會成就正覺之道，成為人天導師，轉動微妙的法輪。希望國王好好保護聖子，福澤庇佑無邊。』
太子出生七天後，摩耶夫人就去世了。國王選擇姨母摩訶波阇波提（Mahapajapati）來撫養他。到了十九歲，國王總是擔心太子會捨棄家庭，所以為他建造了三時殿，用各種方法來娛樂他。當時凈居天（Suddhavasa）...
【English Translation】 English version: Firm. Like borrowing things, there will be a time to return them. Meetings will eventually lead to separations; nothing is permanent. You are all intoxicated by this, and quickly forget after hearing. Now I will further explain to you the one hundred and eight Dharma gates (法門, Dharma gates), to help you remember. (The Dharma gates are as described in the scriptures.) H護明菩薩 (Hu Ming Pusa, Protecting Light Bodhisattva) single-mindedly maintains right mindfulness, relinquishing his heavenly lifespan.
At that time, Queen Maya, in the early part of the night, said to the king: 'From tonight onwards, I request to observe the Eight Precepts (八關齋戒, Eight Precepts), abstaining from the pleasures of the five desires.' The king granted her request. That night, Queen Maya dreamt that a Bodhisattva (菩薩, Bodhisattva) rode a six-tusked white elephant from the sky and entered her right side and resided there. (This was on the night of the fifteenth day of the seventh month of the year Gui-chou, the twenty-third year of King Zhao of the Zhou Dynasty).
Later, in the month of her delivery, the queen was strolling in the garden, holding onto a 波羅叉 (Palaśa) tree. The Bodhisattva was born from her right side. (This was on the eighth day of the fourth month of the year Jia-yin, the twenty-fourth year of King Zhao). He walked seven steps in each of the four directions, gazing around, and pointing his finger to the heavens and the earth, he said: 'Above the heavens and below the heavens, I alone am the World-Honored One.'
A fortune teller said: 'The prince possesses the thirty-two marks (三十二相, thirty-two marks) and has two possible destinies. If he remains at home, he will become a Chakravartin (轉輪聖王, Wheel-Turning King), ruling the four continents. If he leaves home, he will attain Anuttara-samyak-sambodhi (阿耨菩提, unsurpassed perfect enlightenment) and transform the three thousand great thousand worlds.' Because of these auspicious signs, he was named Siddhartha (悉達多, Siddhartha, meaning 'accomplishment of all aims'). Furthermore, the sage Asita (阿私陀, Asita), knowing that a Buddha would appear in the world, came from the heavens to the king's residence. The king ordered the prince to meet him. The sage stood with his hands folded and said to the king: 'I and all humans and devas (天, devas) should pay homage to the prince. If the Bodhisattva were to return the bow, my head would split into seven pieces.'
The king said: 'The fortune tellers of our kingdom say that the prince has two possible destinies. I do not know which one is certain.'
Asita (阿私陀, Asita) said: 'Those people are speaking falsely. Now I speak truthfully. This child, after leaving home, will attain the path of perfect enlightenment, become a teacher of humans and devas, and turn the wonderful Dharma wheel (法輪, Dharma wheel). May the king protect the holy child well, and may blessings and protection be boundless.'
Seven days after the prince was born, Queen Maya passed away. The king chose his aunt, Mahapajapati (摩訶波阇波提, Mahapajapati), to raise him. At the age of nineteen, the king was always worried that the prince would leave home, so he built three palaces for him, using various methods to entertain him. At that time, the Pure Abode Heavens (淨居天, Suddhavasa)...
知時已至。于虛空中告曰。昔菩薩在兜率天時。發大誓願。愿度眾生。今久處王宮。時已至矣。勿貪世樂。即說偈曰。
世間事無常 猶如雲出電 尊者今時至 應舍家出家
太子深厭紛華。始有四門遊觀。次第見生．老．病．死。屢咨父母。堅求出家。慈愛所鐘。莫從其欲。太子是夜感五夢。始席此大地。枕以須彌。撮四大海水。置於手足。次則有草一枝。名為建立。自臍輪而至阿迦膩吒天。復見雜色四鳥。各從方來。至於足下。皆變白色。又有一獸。黧首白身。䑛太子足。最後見一糞壤。高峻如山。在上游行。不為潰染。
凈居天子復來告曰。諸天八部。遍滿虛空。贊助法王。不宜久住。是夜三更。逾城而去。遂至迦藍氏大仙所。
仙人問曰。仁者發心。欲求何事。
太子曰。我見世間生．老．病．死。三界愛纏。不能出離。我要成佛。度于未度。
仙曰。善哉。貪愛者是世間大惡蛟龍。居眾生心水。失一切善利。仁者頓能感寤。是大智人。即說偈曰。
一切法勝唯有行 清凈寂定不過心 染著恩愛最冤家 諸有恐怖是老死
太子問曰。諸根不定。云何調伏。
仙曰。凡眾生者。有其二義。一者本性。二者變化。本性者。謂地．水．火．風．空
{ "translations": [ "現代漢語譯本：", "知曉時機已到。于虛空中宣告說：『昔日菩薩在兜率天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩的居所）時，發下宏大誓願，願望普度眾生。如今長久居住在王宮之中，時機已經成熟了，不要貪戀世俗的享樂。』隨即說偈語道：", "『世間諸事皆無常，猶如雲彩與閃電。尊者如今時機到，應當捨棄家出家。』", "太子深深厭惡世間的繁華。開始有四門遊觀的經歷，依次見到生、老、病、死。多次向父母陳述，堅決請求出家。但因父母慈愛深重，沒有答應他的願望。太子在那夜做了五個夢。一開始，他以大地為席，以須彌山（Mount Sumeru，佛教宇宙觀中的聖山）為枕，用手腳撮起四大海水。接著，有一根名為建立的草，從他的臍輪生長到阿迦膩吒天（Akanistha Heaven，色界頂層天）。又看見雜色的四隻鳥，各自從一方飛來，到達他的腳下，都變成了白色。又有一隻野獸，頭是黑色的，身體是白色的，舔舐太子的腳。最後，他看見一堆糞土，高聳如山，他在上面行走，沒有被污染。", "凈居天（Suddhavasa Heavens，色界天中只有聖者居住的地方）的天子又來宣告說：『諸天八部（Devas and eight kinds of non-human beings，佛教中的天神和八種非人），遍滿虛空，贊助護持法王（Dharma King，指佛陀），不應該長久停留。』這天夜裡三更時分，太子逾越城墻離去，於是到達迦藍（Kalama）氏大仙的住所。", "仙人問道：『仁者發心，想要尋求什麼？』", "太子說：『我看見世間有生、老、病、死，三界（Three Realms，欲界、色界、無色界）被愛慾纏縛，不能出離。我要成就佛陀，度化那些尚未被度化的人。』", "仙人說：『說得好啊。貪愛是世間最大的惡龍，居住在眾生的心中，使人失去一切善利。仁者能夠立刻醒悟，真是大智慧之人。』隨即說偈語道：", "『一切法中修行最殊勝，清凈寂定莫過於心。染著恩愛是最大冤家，一切恐怖皆因老與死。』", "太子問道：『諸根（Six Sense Organs，眼、耳、鼻、舌、身、意）不定，要如何調伏？』", "仙人說：『凡是眾生，有兩種含義。一是本性，二是變化。本性是指地、水、火、風、空。』", "", "english_translations": [ "English version:", "Knowing the time had come, he announced in the empty sky: 'In the past, when the Bodhisattva was in Tushita Heaven (one of the six heavens of the desire realm in Buddhism, the abode of Maitreya Bodhisattva), he made a great vow to deliver all sentient beings. Now, having resided in the royal palace for a long time, the time has come. Do not be greedy for worldly pleasures.' Then he spoke in verse:", "'Worldly affairs are impermanent, like clouds and lightning. Venerable one, now is the time, you should abandon your home and become a renunciate.'", "The prince deeply loathed the splendor of the world. He began to have the experience of touring the four gates, successively seeing birth, old age, sickness, and death. He repeatedly pleaded with his parents, firmly requesting to leave home. But because of his parents' deep love, they did not grant his wish. That night, the prince had five dreams. Initially, he used the earth as his mat and Mount Sumeru (the sacred mountain in the Buddhist cosmology) as his pillow, scooping up the four great oceans with his hands and feet. Then, a blade of grass called 'Establishment' grew from his navel chakra to Akanistha Heaven (the highest heaven in the realm of form). He also saw four birds of various colors, each flying from a different direction, arriving at his feet, and all turning white. There was also a beast with a black head and a white body, licking the prince's feet. Finally, he saw a pile of dung, towering like a mountain, and he walked on it without being defiled.", "The deities of the Suddhavasa Heavens (pure abodes, heavens in the realm of form inhabited only by saints) came again to announce: 'The eight classes of gods and non-human beings (Devas and eight kinds of non-human beings, deities and eight kinds of non-human beings in Buddhism) fill the empty sky, praising and supporting the Dharma King (Dharma King, referring to the Buddha). You should not stay here for long.' That night, at the third watch, the prince crossed the city walls and left, arriving at the residence of the great sage Kalama.", "The sage asked: 'Virtuous one, with what intention have you set your mind?'", "The prince said: 'I see that in the world there is birth, old age, sickness, and death, and the Three Realms (Three Realms, the realm of desire, the realm of form, and the formless realm) are bound by the entanglements of love and desire, unable to escape. I want to become a Buddha and deliver those who have not yet been delivered.'", "The sage said: 'Well said. Greed and love are the greatest evil dragons in the world, dwelling in the hearts of sentient beings, causing them to lose all good benefits. That you, virtuous one, can awaken immediately is a sign of great wisdom.' Then he spoke in verse:", "'Among all dharmas, practice is the most excellent, and nothing surpasses the mind in purity and tranquility. Attachment to love and affection is the greatest enemy, and all fears arise from old age and death.'", "The prince asked: 'The six sense organs (Six Sense Organs, eye, ear, nose, tongue, body, mind) are unstable, how can they be tamed?'", "The sage said: 'All sentient beings have two aspects. One is inherent nature, and the other is transformation. Inherent nature refers to earth, water, fire, wind, and space.'" ] }
．我及無相。變化者。謂諸根境界。手足語言。動轉去來。及以心識。若能分別此之二義。不生愛染。名為解脫。又復眾生不了四種煩惱。貪著世間。一者無信。二者著我。三者有疑。四者無定。復說偈曰。
山羊被殺因作聲 飛蛾投燈由火色 水魚懸鉤為吞餌 世人趣死以境牽
復曰。若能離諸有相。即獲無相。既若不生。即名非想。
悉達聞已。默而識之。蓋非究竟之法。安令我得至涅槃。說偈辭去。
本無生老病死過 並及地火水風空 湛然三世無師教 常凈自然證解脫
次至優陀羅二仙所。白言。大仙所行之法如何。
大仙言。凡所于相及於非相。此是大患大癡。若正意思惟。獨有微妙體性。寂定殊勝。至非想非非想處。命壽遐永。仙聖所居。
悉達就彼二仙五年修學。知非究竟。即詣雪山。六年苦行。成等正覺。
(今概舉也)受大梵天王請。至鹿野苑中。始以四諦法度五仙人。憍陳如等。為劣解者。令出三界火難。說四諦法。而證聲聞。如兔渡河。乘號羊車。為中根者。令觀生死根本。因起無明。如是十二攀緣。輪迴不息。使順逆推究。滅無明根。證緣覺果。如馬渡河。乘名鹿車。為大根者。頓開實相。直示菩提。即色即空。一則一切。修波
【現代漢語翻譯】 現代漢語譯本： 我說的是無相的道理。所謂變化，指的是諸根（眼、耳、鼻、舌、身、意）所面對的境界（色、聲、香、味、觸、法），以及手足的動作、語言的表達、行動的往來，還有心識的活動。如果能夠分辨這兩種意義，不產生愛戀和染著，就叫做解脫。此外，眾生不明白四種煩惱，貪戀執著世間：一是沒有信心，二是執著于自我，三是心懷疑惑，四是沒有定力。因此又說了偈語： 『山羊因被殺而發出哀鳴，飛蛾撲向燈火是因為燈火的顏色，水中的魚兒因為貪吃魚餌而被魚鉤懸掛，世人奔向死亡是因為被外境所牽引。』 又說：如果能夠脫離各種有相的執著，就能獲得無相的境界。既然不生不滅，就叫做非想非非想處。 悉達多（Siddhartha）聽了這些話，默默地記在心裡。但他認為這不是究竟的解脫之法，怎麼能讓我達到涅槃（Nirvana）的境界呢？於是說了偈語告辭離去： 『本來就沒有生老病死的苦惱，以及地、火、水、風、空等現象。光明澄澈的真性，在過去、現在、未來三世中，沒有老師的教導，常凈自然地證得解脫。』 之後，悉達多（Siddhartha）前往優陀羅（Uddaka Ramaputta）二仙人處，稟告說：『大仙所修行的法是怎樣的呢？』 大仙說：『凡是執著于有相和非相，都是大患大癡。如果能以正念思惟，就能發現獨一無二的微妙體性，寂靜而殊勝，達到非想非非想處（neither perception nor non-perception），壽命長久，是仙人和聖人所居住的地方。』 悉達多（Siddhartha）跟隨這兩位仙人修學了五年，知道這不是究竟的解脫之道，於是前往雪山，進行了六年的苦行，最終成就了正等正覺（perfect enlightenment）。 （現在簡略地敘述一下）他接受了大梵天王（Mahabrahma）的邀請，前往鹿野苑（Sarnath），開始用四諦法（Four Noble Truths）度化五位仙人，即憍陳如（Kondanna）等人。對於理解力較差的人，讓他們脫離三界（Three Realms）的火難，宣說四諦法，從而證得聲聞（Sravaka）果位，就像兔子渡河一樣。為中等根器的人，讓他們觀察生死的根本，是因為無明（ignorance）而起。就這樣十二因緣（Twelve Nidanas）相互攀緣，輪迴不止，使他們順著和逆著去推究，滅除無明的根本，證得緣覺（Pratyekabuddha）果位，就像馬渡河一樣。為上等根器的人，直接開示實相（true nature of reality），直接指示菩提（Bodhi），即色即是空，一即是一切。修波
【English Translation】 English version: I speak of the absence of characteristics. 'Change' refers to the realms of the senses (eye, ear, nose, tongue, body, and mind) and their corresponding objects (form, sound, smell, taste, touch, and mental objects), as well as the movements of hands and feet, the expression of language, the coming and going of actions, and the activities of consciousness. If one can distinguish these two meanings and not generate love or attachment, it is called liberation. Furthermore, beings do not understand the four afflictions and are attached to the world: first, lack of faith; second, attachment to self; third, doubt; and fourth, lack of concentration. Therefore, a verse is spoken: 'The goat cries out because it is being killed; the moth flies into the lamp because of the color of the fire; the fish in the water is hooked because it swallows the bait; worldly people rush to their deaths because they are led by external circumstances.' It is also said: If one can be free from all forms of attachment, one will attain the state of no-form. Since there is no birth or death, it is called the realm of neither perception nor non-perception (neither perception nor non-perception). Siddhartha listened to these words and silently remembered them. However, he believed that this was not the ultimate path to liberation; how could it lead me to the state of Nirvana (Nirvana)? So he spoke a verse and took his leave: 'Originally, there is no suffering of birth, old age, sickness, and death, nor are there the elements of earth, fire, water, wind, and space. The clear and radiant true nature, in the past, present, and future, has no teacher to instruct it; it is naturally pure and attains liberation.' Afterward, Siddhartha (Siddhartha) went to the two hermits, Uddaka Ramaputta (Uddaka Ramaputta), and reported, 'What is the Dharma (Dharma) that the great immortals practice?' The great immortal said, 'All attachments to form and non-form are great afflictions and great delusions. If one can contemplate with right mindfulness, one can discover the unique and subtle essence, which is peaceful and sublime, reaching the state of neither perception nor non-perception (neither perception nor non-perception), where life is long and where immortals and sages reside.' Siddhartha (Siddhartha) studied with these two hermits for five years, knowing that this was not the ultimate path to liberation, so he went to the Himalayas and practiced asceticism for six years, finally achieving perfect enlightenment (perfect enlightenment). (Now, I will briefly narrate) He accepted the invitation of Mahabrahma (Mahabrahma) and went to Sarnath (Sarnath), where he began to teach the Four Noble Truths (Four Noble Truths) to the five ascetics, Kondanna (Kondanna) and others. For those with lesser understanding, he enabled them to escape the fiery suffering of the Three Realms (Three Realms) by expounding the Four Noble Truths, thereby attaining the fruit of Sravaka (Sravaka), like a rabbit crossing a river. For those of medium capacity, he enabled them to observe the root of birth and death, which arises from ignorance (ignorance). Thus, the Twelve Nidanas (Twelve Nidanas) mutually depend on each other, causing endless cycles of rebirth, enabling them to investigate both forward and backward, eradicating the root of ignorance, and attaining the fruit of Pratyekabuddha (Pratyekabuddha), like a horse crossing a river. For those of superior capacity, he directly revealed the true nature of reality (true nature of reality), directly pointing to Bodhi (Bodhi), that form is emptiness, and one is all. Xiu Bo
羅蜜行。不住三輪。入薩婆若城。無虧四攝。次登十地。漸斷三愚。等妙圓明。成大菩薩。如香象渡河。乘白牛車。
如來經行至多子塔前。命摩訶迦葉分座令座。遂告云。吾以微妙正法眼藏密付于汝。汝當保護。傳付將來。無令斷絕。此大法眼藏。自爾為初。人囑一人。不擇凡聖。
爾時。如來複為迦葉說是偈曰。
法本法無法 無法法亦法 今付無法時 法法何曾法
又曰。吾今以僧伽梨衣用付于汝。汝當護持。為吾傳授慈氏如來。乃往拘尸那城娑羅雙林示入涅槃。(娑羅樹。行列四雙。佛將圓寂。俄合為二。因名雙樹。色白如練。故名鶴樹)復告純陀曰。諸佛境界。皆悉無常。諸行性相。亦復如是。
如來既以種種法要示教菩薩．緣覺．聲聞。化諸天仙．外道。最後度須䟦陀羅。遺教後代。即廣現神變已。右脅累足。北首而臥。入大寂滅定。應盡還源。
是時大迦葉在外。最後而至。佛從金棺中出現雙足。迦葉作禮已。人天眾奉梅檀薪。終不能然。迦葉乃請如來三昧火自阇維之。即時金棺從七寶床外舉。繞俱尸那城七匝。卻還本處。化火光三昧而自焚之。阿泥盧豆等收舍利八斛四斗。貯以金壇。阿阇世王與八國諸王。各嚴兵護。散分起塔。人天供養。
天聖廣
【現代漢語翻譯】 現代漢語譯本： 以六波羅蜜（羅蜜行，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）為修行，不執著于施者、受者、施物這三輪體空（不住三輪），進入一切智慧之城（入薩婆若城，薩婆若為梵語，意為一切智），圓滿四攝法（無虧四攝，指佈施、愛語、利行、同事四種攝受眾生的方法），次第登上菩薩十地（次登十地），逐漸斷除見思、塵沙、無明這三種迷惑（漸斷三愚），達到等覺、妙覺、圓明覺性，成就大菩薩的果位。如同香象渡河一般，乘坐著白牛車前進。
如來佛祖走到多子塔前，命令摩訶迦葉（摩訶迦葉，佛陀十大弟子之一，以頭陀苦行著稱）分一半座位給他。於是佛祖告訴迦葉：『我將這微妙的正法眼藏秘密地交付給你，你應當好好保護它，並傳給未來的人，不要讓它斷絕。』這大法眼藏，從此開始，一人囑託一人，不分凡夫或聖人。
當時，如來佛祖又為迦葉說了這首偈語：
『法本法無法，無法法亦法，今付無法時，法法何曾法。』
又說：『我現在將僧伽梨衣（僧伽梨衣，比丘所穿的三衣之一，為入王宮聚落時所穿）交付給你，你應當好好守護它，為我傳給慈氏如來（慈氏如來，即彌勒佛）。』之後前往拘尸那城娑羅雙林（娑羅雙林，指拘尸那城的娑羅樹林）示現進入涅槃。（娑羅樹，行列四雙，佛將要圓寂時，忽然合為兩棵，因此得名雙樹，顏色白如絲練，所以又名鶴樹）又告訴純陀（純陀，佛陀的在家弟子，曾供養佛陀最後的食物）說：『諸佛的境界，都是無常的，各種行為的性質和現象，也是如此。』
如來佛祖已經用種種重要的佛法開示教導菩薩、緣覺、聲聞，教化諸天仙人、外道，最後度化了須跋陀羅（須跋陀羅，佛陀最後度化的弟子），將遺教留給後代。隨即廣現神通變化之後，右脅而臥，雙腳交疊，頭朝北面，進入大寂滅定，應盡之緣已了，迴歸本源。
這時，大迦葉在外地，最後趕到。佛祖從金棺中顯現雙足。迦葉行禮完畢后，人天大眾奉上梅檀木柴，始終無法點燃。迦葉於是祈請如來以三昧真火（三昧火，指禪定中所生的火焰）自己荼毗（阇維，梵語，意為焚燒）。當時金棺從七寶床外升起，繞拘尸那城七圈，然後回到原來的地方，化出火光三昧而自行焚化。阿泥盧豆（阿泥盧豆，即阿那律，佛陀十大弟子之一，以天眼第一著稱）等人收集到八斛四斗的舍利，用金壇盛放。阿阇世王（阿阇世王，古印度摩揭陀國國王，頻婆娑羅王之子）與八個國家的諸位國王，各自嚴兵守護，分散舍利並建造佛塔，供人天大眾供養。
天聖廣（天聖廣，此處疑為經文流傳過程中的記錄，可能指天聖年間廣為流傳）
【English Translation】 English version: Practicing the Six Paramitas (羅蜜行, referring to the six perfections of giving, morality, patience, diligence, concentration, and wisdom), without attachment to the three wheels of emptiness (不住三輪, referring to the emptiness of the giver, the receiver, and the gift), entering the city of all wisdom (入薩婆若城, Sarvajna meaning 'all-knowing' in Sanskrit), perfectly embodying the Four Embracing Dharmas (無虧四攝, referring to the four ways of attracting beings: giving, kind speech, beneficial action, and cooperation), ascending the Ten Bhumis (次登十地, the ten stages of a Bodhisattva's path), gradually severing the three confusions of views and thoughts, dust and sand, and ignorance (漸斷三愚), attaining equal enlightenment, wonderful enlightenment, and complete enlightenment, accomplishing the fruit of a great Bodhisattva. Like a fragrant elephant crossing a river, riding in a white bullock cart.
The Tathagata (如來, another name for the Buddha) walked to the front of the Many Children Stupa (多子塔). He ordered Mahakasyapa (摩訶迦葉, one of the Buddha's ten great disciples, known for his ascetic practices) to share his seat. Then, the Buddha told Mahakasyapa: 'I now secretly entrust you with the subtle treasury of the Right Dharma Eye (微妙正法眼藏). You should protect it and transmit it to future generations, without allowing it to be cut off.' This treasury of the Great Dharma Eye, from this point forward, will be entrusted from one person to another, without discrimination between ordinary beings and sages.
At that time, the Tathagata spoke the following verse for Kasyapa:
'Dharma's essence is no-dharma, No-dharma is also dharma. Now, when entrusting no-dharma, How can dharma ever be dharma?'
He also said: 'I now entrust you with the Sanghati robe (僧伽梨衣, one of the three robes worn by monks, worn when entering palaces and villages). You should protect it and transmit it to Maitreya Tathagata (慈氏如來, the future Buddha, Maitreya).' Afterwards, he went to the Sala Grove in Kushinagar (拘尸那城娑羅雙林, the grove of Sala trees in Kushinagar) and manifested entering Nirvana. (The Sala trees, arranged in four pairs, suddenly merged into two when the Buddha was about to enter Nirvana, hence the name 'Twin Trees,' white as silk, also known as 'Crane Trees.') He further told Cunda (純陀, a lay disciple of the Buddha who offered the Buddha his last meal): 'The realms of all Buddhas are impermanent. The nature and phenomena of all actions are also like this.'
The Tathagata had already used various essential teachings to instruct and teach Bodhisattvas, Pratyekabuddhas, and Sravakas, and transformed gods, immortals, and heretics. Finally, he liberated Subhadra (須跋陀羅, the last disciple liberated by the Buddha) and left his final teachings for future generations. Immediately after, he manifested great supernatural powers, lay down on his right side, with his feet stacked, head facing north, and entered the Great Silent Extinction Samadhi, returning to the source after fulfilling his karmic connections.
At this time, Mahakasyapa was away and arrived last. The Buddha appeared his feet from the golden coffin. After Kasyapa paid his respects, the humans and gods offered sandalwood firewood, but it could not be lit. Kasyapa then requested the Tathagata to self-cremate with the Samadhi fire (三昧火, the fire generated from meditative concentration). At that moment, the golden coffin rose from the jeweled bed, circled the city of Kushinagar seven times, and then returned to its original place, transforming into the light of Samadhi fire and self-cremating. Aniruddha (阿泥盧豆, one of the Buddha's ten great disciples, known for his divine eye) and others collected eight hu and four dou of relics, storing them in a golden altar. King Ajatasatru (阿阇世王, the king of Magadha in ancient India, son of King Bimbisara) and the kings of eight countries each guarded the relics with their troops, distributed the relics, and built stupas, for humans and gods to make offerings.
Tiansheng Guang (天聖廣, likely a record from the transmission of the scripture, possibly indicating widespread circulation during the Tiansheng era)
燈錄卷第一 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二 ［宋實］
第一祖摩訶迦葉尊者
摩竭陀國人也。姓婆羅門。父名飲澤。母香志。昔毗婆尸佛世。為鍛金師。莊嚴彼佛像。時有貧女得一金錢。睹如來相。發希有意。持詣金師。請飾佛像。既而共發願。永劫為清凈夫婦。由是因緣。九十一劫身皆金色。後生梵天。次生摩竭陀國。始名迦葉波。此云飲光勝。身有殊妙光明。亦名金勝。蓋以金色為號也。複名婆耆子。聞如來出世。志求出家。冀度諸有。佛言。善來比丘。鬚髮自落。袈裟著體。持頭陀行。佛常稱讚。
如來在靈山說法。諸天獻華。世尊持華示眾。迦葉微笑。世尊告眾曰。吾有正法眼藏。涅槃妙心。付囑摩訶迦葉。流佈將來。勿令斷絕。仍以金縷僧伽梨衣付迦葉。以俟慈氏。
世尊涅槃時。迦葉不在眾會。時迦葉方自外還。如來於金棺出現雙足以示之。迦葉作禮訖。世尊化三昧火阇維之。
迦葉乃造眾曰。如來雙林示滅。我等宜興後事。可共結集。宣傳法教。於是集諸大眾。所傳聲曰。
如來弟子 且莫涅槃 得神通者 當赴結集
是時。偈聲周遍沙界。證阿羅漢者。悉集賓缽羅窟。(此云七業巖也)
時阿難諸漏未盡。大迦葉不令會集。阿難自念。我事如來。曾無缺犯。何期有漏。不預聖倫。坐盤陀石。經三晝夜。證無漏果。即還眾會。擊其石門。
迦葉曰。汝未解脫。何須再來。
阿難曰。我已證無漏。
迦葉曰。可現神通。以遣眾疑。
阿難即入自戶鑰中。會眾生疑。迦葉白槌。請第一座阿難尊者說法。阿難即升法座云。如是我聞。
大迦葉結集三藏已。作是思惟。持如來傳受僧伽梨衣。當隱雞足山中。以俟龍華三會。遂告阿難曰。汝今當知。婆伽婆未圓寂時。多子塔前以正法眼藏付囑於我。我今將隱雞峰。以此正法傳付于汝。汝善護持。流通將來。無令斷絕。汝受吾教。聽吾偈曰。
法法本來法 無法無非法 何於一法中 有法有不法
阿難受教已。迦葉遂茲隱焉。
第二祖阿難尊者
王舍城人也。姓剎帝利。父斛飯王。世尊以為總持第一。常所讚歎。加以宿世有大功德。受持法藏。如水傳器。佛乃命為侍者。則與世尊為堂兄弟。
既而結集之後。阿難復念。如來以大法眼付大迦葉。迦葉既隱而付於我。我今將滅。遂處常河中曰。先所度脫者。應當來集。
須臾。五百羅漢從空而至。眾中名商那和修者。阿難夙知法器。遂告曰。
【現代漢語翻譯】 現代漢語譯本：當時阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）還有煩惱未盡，大迦葉（Mahākāśyapa，佛教禪宗初祖）不允許他參加僧團集會。阿難自己思忖：『我侍奉如來（Tathāgata，佛陀的稱號之一），從未有過任何過失，為何還有煩惱，不能參與聖賢之列？』於是他坐在盤陀石上，經過三個晝夜，證得了無漏果位（指斷絕了一切煩惱，不再受輪迴之苦）。隨即返回僧團集會，敲擊石門。
迦葉說：『你還沒有解脫，為何又要回來？』
阿難說：『我已經證得無漏。』
迦葉說：『可以顯現神通，以消除大眾的疑惑。』
阿難立即進入石門的鎖孔中，消除了大眾的疑慮。迦葉敲擊木槌，請第一座的阿難尊者（Ānanda）說法。阿難隨即升上法座說：『如是我聞（Thus have I heard）。』
大迦葉結集三藏（Tripiṭaka，佛教經典的總稱）之後，心想：『應當將如來傳授的僧伽梨衣（Saṃghāti，佛教僧侶所穿的一種袈裟）藏於雞足山中，以等待彌勒菩薩（Maitreya）龍華三會（指彌勒菩薩下生人間，三次說法度眾生的盛會）。』於是告訴阿難說：『你現在應當知道，婆伽婆（Bhagavān，佛陀的稱號之一）未圓寂時，在多子塔前將正法眼藏（Dharma-cakṣus，指能正確認識佛法的智慧）咐囑於我，我現在將要隱居雞足山，將這正法傳付給你，你好好守護，流通於未來，不要讓它斷絕。你接受我的教誨，聽我的偈子說：』
『法法本來法，無法無非法，何於一法中，有法有不法。』
阿難接受教誨后，迦葉於是隱居起來。
第二祖阿難尊者
是王舍城（Rājagṛha）人，姓剎帝利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者），父親是斛飯王。世尊（Śākyamuni，釋迦牟尼佛）認為他是總持第一（指記憶力第一），常常讚歎他，加上他前世有大功德，受持法藏，如水倒入器皿一般。佛陀於是命他為侍者，他和世尊是堂兄弟。
等到結集經典之後，阿難又想：『如來將大法眼付給大迦葉，迦葉隱居后又傳給我，我現在將要入滅。』於是來到恒河（Ganges）中說：『先前被我度脫的人，應當前來聚集。』
一會兒，五百羅漢從空中而來。眾中有名叫商那和修（Śāṇavāsa）的人，阿難早就知道他是法器，於是告訴他說：
【English Translation】 English version: At that time, Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) had not yet exhausted his outflows (kleshas). Mahākāśyapa (the first patriarch of Zen Buddhism) did not allow him to attend the assembly. Ānanda thought to himself, 'I have served the Tathāgata (one of the titles of the Buddha) without any fault, why do I still have outflows and cannot participate in the assembly of the saints?' So he sat on a rock and, after three days and nights, attained the fruit of no outflow (meaning the cessation of all defilements and no longer subject to the cycle of rebirth). He then returned to the assembly and knocked on the stone door.
Kāśyapa said, 'You have not yet been liberated, why do you come back?'
Ānanda said, 'I have already attained no outflow.'
Kāśyapa said, 'You can manifest supernatural powers to dispel the doubts of the assembly.'
Ānanda immediately entered the keyhole of the stone door, dispelling the doubts of the assembly. Kāśyapa struck the gavel and invited the venerable Ānanda (Ānanda), the first seat, to preach the Dharma. Ānanda then ascended the Dharma seat and said, 'Thus have I heard.'
After Mahākāśyapa had compiled the Tripiṭaka (the complete collection of Buddhist scriptures), he thought, 'I should hide the Saṃghāti robe (a type of robe worn by Buddhist monks), which was transmitted by the Tathāgata, in Mount Kukkutapāda to await the three assemblies of Maitreya (referring to the three great assemblies when Maitreya Buddha descends to the world to teach and liberate sentient beings).' So he told Ānanda, 'You should know now that when the Bhagavan (one of the titles of the Buddha) had not yet entered parinirvana, he entrusted the Dharma-cakṣus (the eye of the true Dharma) to me in front of the Many Sons Pagoda. Now I am going to retreat to Mount Kukkutapāda and transmit this true Dharma to you. You should protect it well, circulate it in the future, and do not let it be cut off. You receive my teachings, listen to my verse:'
'The Dharma is inherently Dharma, there is no non-Dharma, why in one Dharma, is there Dharma and non-Dharma?'
After Ānanda received the teachings, Kāśyapa then went into seclusion.
The Second Patriarch, the Venerable Ānanda
Was a native of Rājagṛha, of the Kshatriya (the warrior and ruling class in the Indian caste system) caste, his father was King Huvka. The Śākyamuni (Shakyamuni Buddha) considered him the foremost in total recall, and often praised him. In addition, he had great merit from past lives, and he received and held the Dharma treasury as water poured into a vessel. The Buddha then appointed him as his attendant, and he and the World-Honored One were cousins.
After the compilation of the scriptures, Ānanda thought again, 'The Tathāgata entrusted the great Dharma eye to Mahākāśyapa, and Kāśyapa, after going into seclusion, transmitted it to me. Now I am about to enter parinirvana.' So he came to the Ganges River and said, 'Those who were previously liberated by me should come and gather.'
In a short while, five hundred Arhats came from the sky. Among them was one named Śāṇavāsa, whom Ānanda had long known to be a vessel of the Dharma, so he told him:
如來以大法眼藏囑累迦葉。既當入寂。密付於我。我今將滅。用傳於汝。汝善護持。流通後世。無令斷絕。汝受吾教。聽吾偈曰。
本來付有法 付了言無法 各各須自悟 悟了無無法
偈已。告商那和修曰。汝善行化。繼我弘揚。汝後有嗣。大化五天。度人如天人師。唯無相好。石室盈籌。阿難作一十八變。入奮迅三昧。化火焚身。人天共分舍利。各建塔廟。當厲王朝也。
第三祖商那和修尊者
摩突羅國人也。姓毗舍離。父名林勝。母名憍奢耶。和修處胎六年始生。梵云商諾迦。(此云自然服也)即西域九枝秀草名也。若羅漢聖人降生。此草出焉。和修生時。瑞草斯應。
如來行化至摩突國。見一青林茂盛。語阿難曰。此林地名優留荼。吾滅后一百年。有比丘名商那和修。於此地轉妙法輪。后百歲果誕和修。出家證道。受慶喜尊者法眼。及止此林。有大火龍歸順法教。因施其地。以建仁祠。
尊者于吒利國得優波鞠多以為給侍。因問曰。汝年幾耶。
答曰。我年十七。
師曰。汝身十七。性十七耶。
曰。師發已白。為發白耶。心白耶。
師曰。我但發白。非心白耳。
鞠多曰。我身十七。非性十七也。
和修知是法器。遂為落
發受具。乃告曰。昔如來以正法眼藏付囑迦葉。展轉相授而至於我。我今付汝。汝善護持。流佈將來。勿令斷絕。汝受吾教。聽吾偈曰。
非法亦非心 無心亦無法 說是心法時 是法非心法
付囑已。即隱於罽賓國南象白山中。后見鞠多有五百徒眾。常多懈慢。尊者乃往彼以調伏之。而說偈曰。
通達非彼此 至聖無長短 汝除輕慢意 疾得阿羅漢
五百比丘聞偈已。依教奉行。皆獲無漏。尊者乃作十八變。化火光三昧。用焚其身。鞠多收舍利。葬于梵伽羅山。乃宣王朝也。
第四祖優波鞠多尊者
吒利國人。(亦名優波崛多。亦名鄔波鞠多)姓首陀。父名善意。十七出家。二十證果。至摩突羅國。四眾雲集。由是震動魔宮。波旬愁怖。遂竭其魔力。密持華鬘。縻之於頸。終無其便。而返觀人．狗．蛇三尸。為鬘在己之頸。蟲䏣穢壞。不能除去。波旬乃升六慾天。告諸天主。求其解免。
各言。十力弟子所作神變。孰能去之。
波旬曰。然則奈何。
諸天主曰。汝可歸心尊者。即能除斷。乃為說偈曰。
若因地倒 還因地起 離地求起 終無其理
波旬受教。即下天宮。作禮尊者。襄露懺悔。鞠多曰。汝自今去。于如來正法更不
【現代漢語翻譯】 現代漢語譯本： 授予具。然後告知說：『過去如來將正法眼藏（direct insight into the true Dharma）咐囑給迦葉（Kasyapa），輾轉相授傳到我這裡。我現在傳給你。你要好好守護，流傳到未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『非法也不是心，無心也沒有法，說這是心法的時候，這法就不是心法。』
咐囑完畢，就隱居在罽賓國（Kashmir）南方的象白山中。後來見到鞠多（Mikkaka）有五百個徒眾，常常懈怠輕慢。尊者就前往那裡調伏他們，並說了偈語：
『通達不是彼此對立，至聖沒有長短之分，你們除去輕慢之心，很快就能證得阿羅漢（Arhat）。』
五百比丘聽了偈語后，依照教誨奉行，都獲得了無漏（freedom from outflows）。尊者於是示現十八種變化，化為火光三昧（fire-light samadhi），用以焚燒自身。鞠多收集舍利（relics），埋葬在梵伽羅山（Brahma-giri mountain），那裡就是宣王朝（Xuān dynasty）。
第四祖優波鞠多尊者（Upagupta）
是吒利國（Atali）人（也叫優波崛多（Upagupta），也叫鄔波鞠多（Upagupta）），姓首陀（Sudra），父親名叫善意（Shanyi）。十七歲出家，二十歲證果。到達摩突羅國（Mathura），四眾弟子云集。因此震動了魔宮，波旬（Mara）感到憂愁恐懼，於是竭盡魔力，暗中拿著花鬘（garland），纏繞在他的脖子上，始終沒有辦法得逞。反而看到人、狗、蛇的三具屍體，變成花鬘在自己的脖子上，蟲子啃噬腐爛，無法去除。波旬於是升到六慾天（Six Desire Heavens），告訴諸位天主（devas），請求他們解救。
各位天主說：『十力（Ten Powers of a Buddha）弟子的神變所為，誰能夠去除呢？』
波旬說：『那該怎麼辦呢？』
諸位天主說：『你可以歸心於尊者，就能去除斷滅。』於是為他說偈語：
『如果因為地而倒下，還要因為地而站起，離開地而求站起，終究沒有這個道理。』
波旬接受教誨，就下到天宮，向尊者作禮，坦露懺悔。鞠多說：『你從今以後，對於如來正法不要再……』
【English Translation】 English version: He transmitted the Dharma, saying, 'In the past, the Tathagata entrusted Kasyapa (direct insight into the true Dharma) with the Eye Treasury of the True Dharma, which has been passed down through successive generations to me. Now I entrust it to you. You must protect it well, propagate it to the future, and not let it be cut off. Receive my teaching and listen to my verse:'
'What is not Dharma is also not mind; without mind, there is also no Dharma. When speaking of this mind-Dharma, this Dharma is not the mind-Dharma.'
After the transmission, he hid in Elephant White Mountain south of Kasmir (Kashmir). Later, he saw that Mikkaka (Mikkaka) had five hundred disciples who were often lazy and disrespectful. The Venerable One went there to subdue them and spoke this verse:
'Understanding does not lie in this or that; the supremely holy have no long or short. If you remove your thoughts of contempt and arrogance, you will quickly attain Arhatship (Arhat).'
After hearing the verse, the five hundred Bhikshus practiced according to the teachings and all attained freedom from outflows. The Venerable One then manifested eighteen transformations, transforming into the fire-light samadhi (fire-light samadhi) to burn his body. Mikkaka collected the relics and buried them on Brahma-giri mountain (Brahma-giri mountain), which is the Xuān dynasty (Xuān dynasty).
The Fourth Patriarch, Venerable Upagupta (Upagupta)
He was a native of Atali (Atali) (also known as Upagupta (Upagupta), also known as Ubagupta (Upagupta)), with the surname Sudra (Sudra). His father's name was Shanyi (Shanyi). He left home at seventeen and attained enlightenment at twenty. When he arrived in Mathura (Mathura), the four assemblies gathered. This shook the demon palace, and Mara (Mara) was worried and fearful. He exhausted his demonic powers, secretly holding a garland (garland) to bind around Upagupta's neck, but he was never able to succeed. Instead, he saw three corpses—a human, a dog, and a snake—transformed into a garland around his own neck, infested with worms and decaying, impossible to remove. Mara then ascended to the Six Desire Heavens (Six Desire Heavens) and told the devas (devas), asking for their help to be freed.
The devas said, 'Who can remove the divine transformations performed by a disciple of the Ten Powers (Ten Powers of a Buddha)?'
Mara said, 'Then what should I do?'
The devas said, 'You should take refuge in the Venerable One, and he will be able to remove it.' Then they spoke this verse for him:
'If you fall because of the ground, you must also rise because of the ground. To seek to rise apart from the ground is ultimately without reason.'
Mara accepted the teaching and descended from the heavenly palace, bowed to the Venerable One, and openly repented. Upagupta said, 'From now on, do not again towards the Tathagata's True Dharma...'
作嬈難否。
波旬曰。我誓迴向佛道。永斷不善。
鞠多曰。若然者。汝自唱言。歸依三寶。
魔王奉教。華鬘悉除。踴躍禮謝尊者。而說偈曰。
稽首三昧尊 十力聖弟子 我今愿迴向 勿令有劣弱
尊者在世。化導最多。每化一人。以一籌置於石室。充滿其間。最後。有一長者子名香眾。來禮尊者。志求出家。尊者曰。汝身出家。心出家。
答曰。我來出家。非為身心。
尊者曰。不為身心。復誰出家。
答曰。夫出家者。無我我故。心不生滅。即是常道。既是常道。諸佛無常。心無形相。其體亦然。
師曰。汝當明悟。心自通達。紹隆聖種。即與出家受具。乃告之曰。如來以正法眼藏付囑迦葉。次第傳授以至於吾。吾今付汝。善自護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
心自本來心 本心非有法 有法有本心 非心非本法
復告香眾曰。汝父□夢金日而生於汝。可名提多迦。(此云通真量也)尊者乃騰身虛空。呈十八變。然複本座。跏趺而逝。提多迦以室內籌。用焚其軀。收舍利。起塔供養。當平王朝也。
第五祖提多迦尊者
摩竭陀國人也。初生之時。父夢金日自屋而出。照曜天地。前有大山。諸寶
【現代漢語翻譯】 作嬈難否？（是否要製造困難？）
波旬（Prajnapati，欲界第六天之主）曰：『我誓願迴向佛道，永遠斷絕不善。』
鞠多（Kukkuta，雞足尊者）曰：『如果這樣，你應當自己唱言：歸依三寶。』
魔王（Mara，擾亂修行者之惡魔）奉教，將華鬘全部除去，踴躍地禮謝尊者，並且說偈語道：
『稽首三昧尊，十力聖弟子，我今愿迴向，勿令有劣弱。』
尊者在世時，教化引導的人非常多。每教化一人，就用一根籌碼放置於石室中，石室因此充滿。最後，有一位長者（wealthy man）的兒子名叫香眾（Xiangzhong），前來禮拜尊者，立志尋求出家。尊者問：『你是身出家，還是心出家？』
答曰：『我來出家，不是爲了身，也不是爲了心。』
尊者曰：『不爲了身心，又是爲了誰出家呢？』
答曰：『所謂出家，是因為沒有我（self）的執著。心不生不滅，那就是常道（the eternal way）。既然是常道，諸佛也就沒有無常。心沒有形相，其本體也是如此。』
師曰：『你應該明悟，心自然通達，紹隆聖種（continue the lineage of sages）。』於是就為他剃度出家，授具足戒。並且告訴他說：『如來（Tathagata，佛的稱號之一）將正法眼藏（the treasury of the true Dharma eye）付囑給迦葉（Kasyapa，摩訶迦葉），依次傳授以至於我。我現在傳給你，好好地護持，流佈于將來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『心自本來心，本心非有法，有法有本心，非心非本法。』
又告訴香眾說：『你父親夢見金日而生下你，可以取名為提多迦（Dhitika，通真量）。』尊者於是騰身虛空，示現十八種變化，然後回到原來的座位，結跏趺坐而逝。提多迦用石室中的籌碼，焚燒了他的遺體，收取捨利（relics），建造佛塔供養。當時是平王朝代。
第五祖提多迦尊者
是摩竭陀國（Magadha，古印度十六大國之一）人。剛出生的時候，他的父親夢見金色的太陽從屋中出來，照耀天地，前面有一座大山，堆滿了各種珍寶。
【English Translation】 Will you create difficulties?
Prajnapati (Mara) said, 'I vow to dedicate myself to the Buddha's path, forever cutting off unwholesome deeds.'
Kukkuta (the Venerable Kukkuta) said, 'If that is so, you should recite yourself: I take refuge in the Three Jewels.'
The demon king (Mara) obeyed the teaching, removed all the garlands, joyfully bowed and thanked the Venerable, and spoke the following verse:
'I bow to the Samadhi Venerable, the holy disciple with the ten powers. I now vow to dedicate myself, may there be no inferiority or weakness.'
When the Venerable was in the world, he guided and transformed many people. Each time he transformed one person, he would place a tally in a stone chamber, filling it up. Finally, there was a wealthy man's son named Xiangzhong who came to pay respects to the Venerable, aspiring to renounce the world. The Venerable asked, 'Do you renounce the world with your body, or with your mind?'
He replied, 'I come to renounce the world, not for the sake of the body, nor for the sake of the mind.'
The Venerable said, 'If not for the body and mind, then for whom do you renounce the world?'
He replied, 'The so-called renunciation is because there is no attachment to the self. The mind neither arises nor ceases, that is the eternal way. Since it is the eternal way, the Buddhas also have no impermanence. The mind has no form, and its essence is also like that.'
The master said, 'You should awaken, and the mind will naturally become clear and reach everywhere, continuing the lineage of sages.' Thereupon, he ordained him and gave him the full precepts. He then told him, 'The Tathagata entrusted the treasury of the true Dharma eye to Kasyapa, which was passed down in succession to me. I now pass it on to you. Protect it well, spread it to the future, and do not let it be cut off. You receive my teachings, listen to my verse:'
'The mind is originally the mind itself, the original mind is not a thing of law, having law has the original mind, neither mind nor original law.'
He further told Xiangzhong, 'Your father dreamed of a golden sun and you were born, you can be named Dhitika (understanding true measure).' The Venerable then rose into the air, displaying eighteen transformations, and then returned to his original seat, sat in the lotus position, and passed away. Dhitika used the tallies in the stone chamber to cremate his body, collected the relics, and built a pagoda for offering. It was during the Ping Dynasty.
The Fifth Ancestor, the Venerable Dhitika
Was a native of Magadha. When he was first born, his father dreamed that a golden sun came out of the house, illuminating heaven and earth. In front of him was a great mountain, filled with all kinds of treasures.
嚴飾。山頂泉涌。滂沲四流。后遇鞠多尊者。為解之曰。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今入道之相也。照曜天地者。汝智慧超遠也。尊者本名香眾。因易今名焉。乃說偈贊曰。
巍巍七寶山 常出智慧泉 回為真法味 能度諸有緣
鞠多尊者說偈答曰。
我法傳於汝 當現大智慧 金日從屋出 照曜于天地
提多迦聞師妙偈。設禮奉持。后至中印土。彼國有八千大仙。彌遮迦為首。聞尊者至。率眾瞻禮。而謂尊者曰。昔與師同生梵天。我遇阿私陀仙人授我仙法。師逢十力弟子修習禪那。自此報分殊途。已經六劫。
尊者曰。汝可舍邪。入于佛慧。
彌遮迦曰。昔阿私陀仙授我記云。卻後六劫。當遇同學。獲無漏果。今也相遇。非宿緣耶。愿師大慈。令我解脫。
尊者即為出家受具。余仙眾始生我慢。尊者示大神通。於是俱發菩提心。一時出家。乃告彌遮迦曰。如來以正法眼藏付于迦葉。展轉囑果而至於吾。吾今付汝。汝善護持。演化當來。無令斷絕。汝受吾教。聽吾偈曰。
通達本法心 無法無非法 悟了同未悟 無心亦無法
偈已。踴身虛空。現十八變。化火光三昧。自焚其軀。彌遮迦與八千比丘同收舍利。于班茶山
【現代漢語翻譯】 現代漢語譯本：
嚴加裝飾。山頂泉水涌出，四處流淌。後來遇到了鞠多尊者（Kukkuta，人名），鞠多尊者為他解釋說：『寶山，指的是你的身體。泉水涌出，指的是佛法無盡。太陽從屋裡出來，指的是你現在進入佛道的象徵。照耀天地，指的是你的智慧超遠。』尊者原本的名字叫香眾，因此改成了現在的名字。於是說了偈語讚歎道：
『巍峨的七寶山， 常常涌出智慧的泉源， 回味無窮的是真正的佛法， 能夠度化各種有緣眾生。』
鞠多尊者（Kukkuta）說偈語回答說：
『我的佛法傳授給你， 你應當顯現出大智慧， 金色的太陽從屋裡出來， 照耀于天地之間。』
提多迦（Dhitika，人名）聽了老師精妙的偈語，行禮並接受奉行。後來到了中印度，那裡有八千位大仙，彌遮迦（Micchaka，人名）是他們的首領。他們聽說尊者來了，帶領眾人瞻仰禮拜，並對尊者說：『過去和老師一同生在梵天，我遇到了阿私陀仙人（Asita，人名），他傳授給我仙法。老師遇到了十力弟子（佛陀），修習禪定。從此命運不同，已經過了六劫。』
尊者說：『你應該捨棄邪見，進入佛的智慧。』
彌遮迦（Micchaka）說：『過去阿私陀仙人（Asita）給我預言說：『六劫之後，會遇到同學，獲得無漏果。』現在相遇，難道不是前世的緣分嗎？希望老師大慈大悲，讓我解脫。』
尊者立即為他剃度出家，授了具足戒。其餘的仙眾開始產生我慢之心。尊者顯示出大神力，於是他們都發了菩提心，一時都出家了。於是告訴彌遮迦（Micchaka）說：『如來將正法眼藏傳給了迦葉（Kasyapa，人名），輾轉囑託傳到了我這裡。我現在傳給你，你要好好守護，演化未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『通達根本佛法的心， 沒有法也沒有非法， 覺悟了和未覺悟的相同， 無心也沒有法。』
說完偈語，身體騰空而起，顯現出十八種變化，化為火光三昧，自己焚燒了身體。彌遮迦（Micchaka）和八千位比丘一同收集舍利，在班茶山（Panca-saila，山名）建造佛塔供奉。 English version:
Adorned meticulously. Springs gushed from the mountaintop, flowing in all directions. Later, he encountered the Venerable Kukkuta (Kukkuta, name of a person), who explained to him, 'The precious mountain refers to your body. The gushing springs refer to the endless Dharma. The sun emerging from the house signifies your present entry into the path of Buddhism. Illuminating heaven and earth signifies your wisdom surpassing the ordinary.' The Venerable's original name was Xiang Zhong (Fragrant Assembly), hence he changed it to the current name. Thereupon, he spoke a verse in praise:
'The majestic seven-jeweled mountain, Constantly springs forth the fountain of wisdom, The true Dharma is endlessly rewarding, Able to liberate all sentient beings with affinity.'
Venerable Kukkuta (Kukkuta) replied with a verse:
'My Dharma is transmitted to you, You shall manifest great wisdom, The golden sun emerges from the house, Illuminating heaven and earth.'
Dhitika (Dhitika, name of a person), upon hearing the teacher's wonderful verse, paid homage and accepted it with reverence. Later, he arrived in Central India, where there were eight thousand great immortals, with Micchaka (Micchaka, name of a person) as their leader. Upon hearing of the Venerable's arrival, they led the assembly to pay respects and said to the Venerable, 'In the past, we were born together in the Brahma Heaven. I encountered the immortal Asita (Asita, name of a person), who imparted to me the immortal's teachings. The teacher encountered the disciple of the Ten Powers (Buddha), cultivating Dhyana. Since then, our destinies have diverged, and six kalpas have passed.'
The Venerable said, 'You should abandon your heretical views and enter the wisdom of the Buddha.'
Micchaka (Micchaka) said, 'In the past, the immortal Asita (Asita) prophesied to me, 'After six kalpas, you will encounter a fellow student and attain the fruit of non-outflow.' Now that we meet, is it not due to past affinities? I hope the teacher, with great compassion, will liberate me.'
The Venerable immediately ordained him as a monk and conferred upon him the full precepts. The remaining immortals initially harbored arrogance. The Venerable displayed great supernatural powers, whereupon they all generated Bodhicitta and became monks at the same time. Then he said to Micchaka (Micchaka), 'The Tathagata entrusted the Treasury of the Eye of the True Dharma to Kasyapa (Kasyapa, name of a person), who in turn entrusted it to me. I now entrust it to you. You must protect it well, propagate it in the future, and not let it be cut off. You receive my teachings, listen to my verse:'
'Penetrating the mind of the fundamental Dharma, There is no Dharma and no non-Dharma, Enlightened and unenlightened are the same, No mind and also no Dharma.'
After reciting the verse, his body rose into the sky, manifesting eighteen transformations, transforming into the Samadhi of Fiery Light, and self-immolating his body. Micchaka (Micchaka) and eight thousand Bhikkhus together collected the relics and built a stupa on Panca-saila (Panca-saila, name of a mountain) to enshrine them.
【English Translation】 Adorned meticulously. Springs gushed from the mountaintop, flowing in all directions. Later, he encountered the Venerable Kukkuta (Kukkuta, person's name), who explained to him, 'The precious mountain refers to your body. The gushing springs refer to the endless Dharma. The sun emerging from the house signifies your present entry into the path of Buddhism. Illuminating heaven and earth signifies your wisdom surpassing the ordinary.' The Venerable's original name was Xiang Zhong (Fragrant Assembly), hence he changed it to the current name. Thereupon, he spoke a verse in praise: 'The majestic seven-jeweled mountain, Constantly springs forth the fountain of wisdom, The true Dharma is endlessly rewarding, Able to liberate all sentient beings with affinity.' Venerable Kukkuta (Kukkuta) replied with a verse: 'My Dharma is transmitted to you, You shall manifest great wisdom, The golden sun emerges from the house, Illuminating heaven and earth.' Dhitika (Dhitika, person's name), upon hearing the teacher's wonderful verse, paid homage and accepted it with reverence. Later, he arrived in Central India, where there were eight thousand great immortals, with Micchaka (Micchaka, person's name) as their leader. Upon hearing of the Venerable's arrival, they led the assembly to pay respects and said to the Venerable, 'In the past, we were born together in the Brahma Heaven. I encountered the immortal Asita (Asita, person's name), who imparted to me the immortal's teachings. The teacher encountered the disciple of the Ten Powers (Buddha), cultivating Dhyana. Since then, our destinies have diverged, and six kalpas have passed.' The Venerable said, 'You should abandon your heretical views and enter the wisdom of the Buddha.' Micchaka (Micchaka) said, 'In the past, the immortal Asita (Asita) prophesied to me, 'After six kalpas, you will encounter a fellow student and attain the fruit of non-outflow.' Now that we meet, is it not due to past affinities? I hope the teacher, with great compassion, will liberate me.' The Venerable immediately ordained him as a monk and conferred upon him the full precepts. The remaining immortals initially harbored arrogance. The Venerable displayed great supernatural powers, whereupon they all generated Bodhicitta and became monks at the same time. Then he said to Micchaka (Micchaka), 'The Tathagata entrusted the Treasury of the Eye of the True Dharma to Kasyapa (Kasyapa, person's name), who in turn entrusted it to me. I now entrust it to you. You must protect it well, propagate it in the future, and not let it be cut off. You receive my teachings, listen to my verse:' 'Penetrating the mind of the fundamental Dharma, There is no Dharma and no non-Dharma, Enlightened and unenlightened are the same, No mind and also no Dharma.' After reciting the verse, his body rose into the sky, manifesting eighteen transformations, transforming into the Samadhi of Fiery Light, and self-immolating his body. Micchaka (Micchaka) and eight thousand Bhikkhus together collected the relics and built a stupa on Panca-saila (Panca-saila, mountain's name) to enshrine them.
中起塔供養。即莊王朝也。
第六祖彌遮迦尊者
中印土人也。既傳法已。游化至北天竺國。見雉堞之上。有金色祥雲。嘆曰。茲大乘氣也。必誕奇人。為吾法嗣。乃入城。于阛阓。聞有一人手持酒器。逆而問曰。師阿方而來。欲往何處。
師曰。從心而來。欲往無處。
曰。識我手中物否。
師曰。此是觸器而負凈者。
曰。師識我否。
師曰。我即不識。識即非我。又謂曰。汝試自稱名氏。吾當后示本因。
彼人說偈曰。
我從無量劫 至於生此國 本姓頗羅墮 名字婆須密
師云。我師提多迦說。世尊昔游北印土。語阿難曰。此國中。吾滅后三百年。有一聖人。姓頗羅墮。名婆須蜜。而於祖師。次當第七。世尊記汝。汝應出家。
彼乃置器禮師而言曰。我思往劫。常作檀那。獻一如來寶座。佛記我云。于賢劫釋迦法中。宣傳正法。今符師說。愿加度脫。
師即披剃受具。遂告之曰。如來以正法眼藏密付迦葉。如是展轉以至於我。我今付汝。汝善護持。傳化將來。勿令斷絕。汝受吾教。聽吾偈曰。
無心無可得 說得不名法 若了心非心 始解心心法
偈已。入師子奮迅三昧。踴身虛空。化火光三昧。周焚其身
【現代漢語翻譯】 在中間建造佛塔並供養，他就是莊王朝的國王。
第六祖 彌遮迦尊者（Mǐzhējiā Zūnzhě）：
是中印度人。傳法之後，遊歷教化到了北天竺國。他看見城墻上有金色的祥雲，感嘆道：『這是大乘的氣象啊，必定會誕生奇人，成為我的法嗣。』於是進入城中，在街市上，聽見有一個人拿著酒器，迎面走來問道：『師父從哪裡來？想要去哪裡？』
尊者說：『從心而來，想要去無處。』
那人說：『認識我手中的東西嗎？』
尊者說：『這是接觸了污穢之物卻揹負著清凈的人。』
那人說：『師父認識我嗎？』
尊者說：『我不認識你，如果認識，那就不是我了。』又說：『你試著自報姓名，我當隨後告訴你你的本因。』
那人說偈語道：
『我從無量劫，至於生此國，本姓頗羅墮（Pōluóduò），名字婆須密（Pósūmì）。』
尊者說：『我的老師提多迦（Tíduōjiā）說過，世尊過去遊歷北印度時，告訴阿難（Ānán）說：『這個國家中，我滅度后三百年，會有一位聖人，姓頗羅墮，名婆須蜜，在祖師的傳承中，應當是第七祖。』世尊已經預記了你，你應該出家。』
那人於是放下酒器，向尊者行禮說：『我回憶往昔，曾經做過佈施，獻給一位如來寶座，佛陀記我說：『在賢劫釋迦（Shìjiā）的佛法中，宣傳正法。』現在與師父所說相符，希望您能度我脫離苦海。』
尊者於是為他剃度，授與具足戒，並告訴他說：『如來將正法眼藏秘密地交付給迦葉（Jiāyè），就這樣輾轉相傳直到我這裡。我現在交付給你，你要好好守護，傳播教化到未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『無心無可得，說得不名法，若了心非心，始解心心法。』
說完偈語后，進入師子奮迅三昧（Shīzifènxùn sānmèi），身體騰入虛空，化為火光三昧（Huǒguāng sānmèi），焚燒了自己的身體。
【English Translation】 He built a pagoda in the middle and made offerings. He was the king of the Zhuang Dynasty.
The Sixth Ancestor, Venerable Mǐzhējiā:
Was a native of Central India. After transmitting the Dharma, he traveled and taught in North India. He saw golden auspicious clouds above the city walls and exclaimed, 'This is the aura of Mahayana! Surely a remarkable person will be born to become my Dharma successor.' So he entered the city, and in the marketplace, he heard a man holding a wine vessel, who came up to him and asked, 'Master, where do you come from? Where do you want to go?'
The Venerable said, 'I come from the mind, and I want to go nowhere.'
The man said, 'Do you recognize what is in my hand?'
The Venerable said, 'This is someone who touches defiled objects but carries purity.'
The man said, 'Do you recognize me, Master?'
The Venerable said, 'I do not recognize you; if I recognized you, then it would not be me.' He also said, 'Try to state your name, and I will later reveal your original cause.'
The man spoke a verse, saying:
'From countless kalpas, until I was born in this country, my original surname is Pōluóduò, and my name is Pósūmì.'
The Venerable said, 'My teacher Tíduōjiā said that the World Honored One once traveled in North India and told Ānán, 'In this country, three hundred years after my extinction, there will be a sage whose surname is Pōluóduò and whose name is Pósūmì, and in the lineage of the Patriarchs, he should be the Seventh Ancestor.' The World Honored One has already predicted you; you should leave home.'
The man then put down the wine vessel, bowed to the Venerable, and said, 'I recall in past kalpas, I often made offerings, dedicating a jeweled seat to a Tathagata. The Buddha predicted me, saying, 'In the Shakya (Shìjiā) Dharma of this Fortunate Kalpa, propagate the true Dharma.' Now it matches what the Master says; I hope you can deliver me from suffering.'
The Venerable then shaved his head, gave him the full precepts, and told him, 'The Tathagata secretly entrusted the Eye Treasury of the True Dharma to Kāśyapa (Jiāyè), and it has been transmitted in this way until me. Now I entrust it to you; you must protect it well, propagate and transform it into the future, and do not let it be cut off. You receive my teaching; listen to my verse:'
'With no mind, nothing can be obtained; what can be spoken is not the Dharma. If you understand that the mind is not the mind, then you will begin to understand the Dharma of the mind.'
After reciting the verse, he entered the Lion's Arousing Samadhi (Shīzifènxùn sānmèi), ascended into the void, transformed into the Samadhi of Fiery Light (Huǒguāng sānmèi), and burned his body.
。婆須蜜收舍利起塔。即襄王朝也。
第七祖婆須蜜尊者
北天竺國人也。姓頗羅墮。常執酒器。遊行里閭。遇彌遮迦尊者。宣如來往志。自省前緣。投器出家。授法行化。至迦摩國。於法座前。忽有一智者自稱。我名佛陀難提。與師論義。
師曰。仁者。論即不義。義即不論。若擬論義。終非義論。
難提知師義勝。心即欽伏。曰。冀師大慈。賜垂攝受。
尊者遂與剃度受具。復告之曰。如來以正法眼藏囑累迦葉。次第傳授而至於我。我今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
心同虛空界 示等虛空法 證得虛空時 無是無非法
偈已。入慈心三昧。經於七日。人天俱來作禮。而說偈曰。
賢劫眾聖祖 而當第七位 尊者哀念我 請為宣佛地
尊者從三昧起。而說偈曰。
我所得法 而非有故 若識佛地 離有無故
說此偈已。還入三昧示寂。佛陀難提即就本座起寶塔。以閟全身。即定王朝也。
第八祖佛陀難提尊者
迦摩羅國人也。姓瞿曇氏。頂有肉髻。辯博無礙。遇婆須蜜尊者。出家授教。既而行化至提伽國毗舍羅家。見舍上有白光。師曰。此家當有聖人。
言訖。長者出致禮
【現代漢語翻譯】 現代漢語譯本：婆須蜜（Vasumitra，人名）尊者收取捨利並建造佛塔，即是襄王朝所為。
第七祖婆須蜜尊者
是北天竺國（North India）人，姓頗羅墮（Phalada）。他經常拿著酒器，出入**里閭（此處原文有誤）。遇到彌遮迦（Mishaka）尊者，宣講如來（Tathagata）的往昔事蹟，他因此反省前世因緣，於是丟棄酒器出家。受法之後開始弘揚佛法，到達迦摩國（Kammala）。在法座前，忽然出現一位智者自稱：『我名叫佛陀難提（Buddhanandi）。』要與尊者辯論佛法。
尊者說：『仁者，如果辯論就不是真義，如果真是真義就無需辯論。如果想要辯論，最終也不會是真義的辯論。』
佛陀難提知道尊者的義理勝過自己，心中便欽佩信服，說：『希望尊者大慈大悲，能夠慈悲攝受我。』
尊者於是為他剃度，授予具足戒，又告訴他說：『如來將正法眼藏（Saddharma-pundarika）囑託給迦葉（Kashyapa），依次傳授直到我這裡。我現在傳給你，你要好好守護，流傳到未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『心同虛空界，示等虛空法，證得虛空時，無是無非法。』
說完偈語后，尊者進入慈心三昧（loving-kindness samadhi），經過七天。人天都來禮拜，並說偈語：
『賢劫（Bhadrakalpa）眾聖祖，而當第七位，尊者哀念我，請為宣佛地。』
尊者從三昧中起身，並說偈語：
『我所得法，而非有故，若識佛地，離有無故。』
說完這偈語后，又回到三昧中示寂。佛陀難提就在他原來的座位上建造寶塔，用來封閉他的全身。這就是定王朝所為。
第八祖佛陀難提尊者
是迦摩羅國（Kamarupa）人，姓瞿曇（Gautama）。頭頂有肉髻（ushnisha），辯才無礙。遇到婆須蜜尊者，出家接受教誨。之後開始弘揚佛法，到達提伽國（Tiga）毗舍羅（Visala）家。看見他家屋頂上有白光，尊者說：『這家應當有聖人。』
說完，長者出來致禮。
【English Translation】 English version: Venerable Vasumitra (Vasumitra, a name) collected the relics and built a pagoda, which was done by the Xiang Dynasty.
The Seventh Ancestor, Venerable Vasumitra
Was a native of North India, with the surname Phalada. He often carried a wine vessel, frequenting **alleys (the original text is incorrect here). He encountered Venerable Mishaka (Mishaka), who proclaimed the past deeds of the Tathagata (Tathagata), which led him to reflect on his past karma. He then discarded the wine vessel and renounced the world. After receiving the Dharma, he began to propagate it, arriving at Kammala. In front of the Dharma seat, a wise man suddenly appeared, claiming: 'My name is Buddhanandi (Buddhanandi).' He wanted to debate the Dharma with the Venerable.
The Venerable said: 'Virtuous one, if it is debated, it is not the true meaning; if it is the true meaning, there is no need to debate. If you want to debate, it will ultimately not be a debate of true meaning.'
Buddhanandi knew that the Venerable's understanding of the Dharma surpassed his own, and he was filled with admiration and reverence, saying: 'I hope the Venerable will be greatly compassionate and mercifully accept me.'
The Venerable then shaved his head, conferred the full precepts, and told him: 'The Tathagata entrusted the treasury of the Eye of the True Dharma (Saddharma-pundarika) to Kashyapa (Kashyapa), which has been passed down in succession to me. I now pass it on to you. You must protect it well, propagate it to the future, and not let it be cut off. You receive my teachings, listen to my verse:'
'The mind is like the realm of empty space, the teachings are like the Dharma of empty space, when one realizes empty space, there is neither 'is' nor 'is not'.'
After reciting the verse, the Venerable entered the samadhi of loving-kindness (loving-kindness samadhi), for seven days. Humans and devas came to pay homage and recited a verse:
'The ancestral saints of the Bhadrakalpa (Bhadrakalpa), holding the seventh position, Venerable, have compassion on me, please proclaim the Buddha-ground.'
The Venerable arose from samadhi and recited a verse:
'The Dharma I have attained is not something that exists; if one recognizes the Buddha-ground, it is apart from existence and non-existence.'
After reciting this verse, he returned to samadhi and passed into nirvana. Buddhanandi then built a pagoda on his original seat to enclose his entire body. This was done by the Ding Dynasty.
The Eighth Ancestor, Venerable Buddhanandi
Was a native of Kamarupa, with the surname Gautama (Gautama). He had a protuberance of flesh on the crown of his head (ushnisha), and his eloquence was unimpeded. He encountered Venerable Vasumitra and renounced the world to receive teachings. Afterwards, he began to propagate the Dharma, arriving at the house of Visala (Visala) in Tiga. Seeing a white light on the roof of the house, the Venerable said: 'This family should have a sage.'
After saying this, the elder came out to pay his respects.
。問。何所須。
尊者曰。汝之一子。名伏䭾蜜多者。年已五十。口未曾言。足未曾屐。當紹法寶。可令出家。
父母感尊者慈攝。既而祇諾。伏䭾聞之。遽起設禮。而說偈曰。
父母非我親 誰是最親者 諸佛非我道 誰是最道者
尊者以偈答曰。
汝言與心親 父母非可比 汝行與道合 諸佛心即是 外求有相佛 與汝不相似 欲識汝本心 非合亦非離
伏䭾蜜多聞師妙偈。即請出家。尊者即為度脫受具。乃告之曰。如來以正法眼藏傳付迦葉。展轉以至於吾。吾今囑累于汝。汝善護持。流佈將來。勿令斷絕。汝受吾教。聽吾偈曰。
虛空無內外 心法亦如是 若了虛空界 是達真如理
伏䭾蜜多承師付囑。說偈贊曰。
我師諸祖中 當繼第八位 法化眾無量 悉獲阿羅漢
爾時。尊者即現神通。而趣圓寂。就本座起塔。以奉全身。即景王朝也。
天聖廣燈錄卷第二 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第三 ［宋實］
第九祖伏䭾蜜多尊者
提伽國人也。姓毗舍羅。處胎六年。因號難生。遇佛陀難提尊者行化至其家。謂此子非凡。當爲法器。仍為說于
【現代漢語翻譯】 問：需要什麼？
尊者說：『你的一個兒子，名叫伏䭾蜜多(Buddhamitra，意為佛友)的，年齡已經五十歲，口未曾說過話，腳未曾穿過鞋。應當繼承佛法，可以讓他出家。』
父母感動于尊者的慈悲攝受，答應了。伏䭾蜜多聽到后，立刻起身行禮，並說了偈語：
『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是最符合真道的？』
尊者用偈語回答說：
『你的言語與心親近，父母無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本性不相似。想要認識你的本心，既不是聚合也不是分離。』
伏䭾蜜多聽到師父精妙的偈語，立即請求出家。尊者就為他剃度，授具足戒，並告訴他說：『如來將正法眼藏傳給迦葉(Kasyapa)，輾轉相傳直到我。我現在囑託給你，你要好好守護，流傳到未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『虛空沒有內外，心法也是這樣。如果瞭解虛空的境界，就是通達真如的道理。』
伏䭾蜜多接受了師父的囑託，說了偈語讚歎：
『我的師父在諸祖中，應當繼承第八位。教化眾生無數，都獲得阿羅漢(Arhat)的果位。』
當時，尊者就顯現神通，進入圓寂。就在原來的座位上建造塔，來供奉全身。這就是景王朝的事情。
《天聖廣燈錄》卷第二 卍新續藏第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第三 ［宋實］
第九祖伏䭾蜜多尊者
是提伽國人。姓毗舍羅(Visala)。在母胎中六年才出生，因此號為難生。遇到佛陀難提(Buddhanandi)尊者行教化來到他家，說這個孩子不是凡人，應當成為法器。於是為他說了...
【English Translation】 Question: What is needed?
The Venerable said: 'Your son, named Buddhamitra (meaning 'friend of the Buddha'), is already fifty years old, has never spoken, and has never worn shoes. He should inherit the Dharma treasure; he can become a monk.'
The parents were moved by the Venerable's compassionate acceptance and agreed. Buddhamitra, upon hearing this, immediately rose and paid his respects, reciting a verse:
'Parents are not my closest kin; who is the closest? The Buddhas are not my path; who is the truest path?'
The Venerable replied with a verse:
'Your words are close to your heart; parents cannot compare. Your actions align with the path; the Buddhas' heart is the path itself. Seeking an external Buddha with form is not like your true nature. If you wish to know your original mind, it is neither united nor separated.'
Buddhamitra, hearing the Master's wonderful verse, immediately requested to become a monk. The Venerable tonsured him and administered the full precepts, saying: 'The Tathagata (Tathagata) transmitted the Eye Treasury of the True Dharma to Kasyapa (Kasyapa), which has been passed down to me. I now entrust it to you. You must protect it well, propagate it to the future, and not let it be cut off. Receive my teachings and listen to my verse:'
'Emptiness has no inside or outside; the Dharma of the mind is also like this. If you understand the realm of emptiness, you will attain the principle of Suchness (Tathata).'
Buddhamitra, receiving the Master's entrustment, recited a verse of praise:
'My Master, among all the Patriarchs, should inherit the eighth position. His Dharma transforms countless beings, all of whom attain the fruit of Arhat (Arhat).'
At that time, the Venerable manifested supernatural powers and entered Parinirvana (Parinirvana). A stupa was built on his original seat to enshrine his entire body. This was during the Jing Dynasty.
The Extensive Records of the Tiansheng Era, Volume 2 Supplement to the Wanxu Canon, Volume 78, No. 1553, Extensive Records of the Tiansheng Era
The Extensive Records of the Tiansheng Era, Volume 3 [Song Shi]
The Ninth Patriarch, Venerable Buddhamitra
Was a native of the country of Tiga. His surname was Visala (Visala). He remained in the womb for six years, hence the name 'Difficult Birth'. He encountered Venerable Buddhanandi (Buddhanandi) propagating the Dharma, who came to his home and said that this child was no ordinary person and should become a vessel of the Dharma. Thereupon, he spoke to him about...
宿緣。五十年中。口未嘗言。復不履步。蓋有所表。足不進止。法無去住。口不言說。理顯空寂。
父聞妙誨。遂許出家。尊者即與披剃受具。自此服勤左右。表則威儀。既而告之曰。如來以大法眼藏付授迦葉。展轉相付而至於吾。吾今付汝。汝善護持。流佈將來。勿令斷絕。汝受吾教。聽吾偈曰。
真理本無名 圖名顯真理 受得真實法 非真亦非偽
付法已。即入滅盡三昧。眾以香薪阇維之。收舍利。建塔于那蘭陀寺。即敬王朝也。
第十祖脅尊者
中印土人也。本名難生。初尊者將誕。父夢一白象。背有寶座。座上安一明珠。從門而入。光照四眾。既覺。遂生。后值伏䭾尊者。執侍巾瓶。未嘗眠睡。謂其脅不至席。遂號脅尊者焉。
至華氏國。有長者名寶身。而生七子。一名富那般多。二名富那金子。三名富那月光。四名富那勝童。五名富那波豆。六名富那吉丹。七名富那夜奢。其第一子性慕仙道。第二子勤行善業。第三子兇險狂率。第四子信重三寶。第五子好殺嗜酒。第六子五欲自恣。第七子每云。我心是佛。愿值達人。當評是事。
時脅尊者憩一樹下。以手指地。而告眾曰。此地變金色。當有聖人入會。言訖。即變金色。
時富那夜奢前詣而立。尊
【現代漢語翻譯】 現代漢語譯本：宿緣啊！五十年中，口中未曾說過一句話，腳下也未曾行走一步，這其中自有深意。腳步不前進也不停止，是因為佛法沒有來去；口中不言不語，是因為真理顯現為空寂。
父親聽聞了這精妙的教誨，於是允許他出家。尊者便為他剃度，授以具足戒。從此以後，他便在尊者左右服侍，以身作則，展現威儀。不久之後，尊者告訴他說：『如來將大法眼藏傳授給迦葉（Kasyapa，佛教中的一位重要弟子），輾轉相傳直到我這裡。我現在將它傳授給你，你務必好好守護，流傳到未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『真理原本沒有名字，爲了顯現真理才假立名相。領悟了這真實的佛法，就明白它既不是真，也不是假。』
傳法完畢后，尊者便進入滅盡三昧（Nirodha-samāpatti，一種高級禪定狀態）。眾人用香木焚燒他的遺體，收取捨利（Śarīra，佛教聖物，通常是高僧火化后的遺骨），在那蘭陀寺（Nālandā，古代印度佛教中心）建造佛塔供奉，那裡就是敬王朝。
第十祖脅尊者（Parsva，佛教禪宗的第十代祖師）
是中印度人。本名難生。當初尊者將要出生時，他的父親夢見一頭白象，背上有一個寶座，座上安放著一顆明珠，從門外進來，光明照耀四方。醒來后，尊者就出生了。後來他遇到伏䭾尊者（Punyatara，佛教禪宗的一位祖師），執持巾瓶服侍他，從未曾睡眠，因為他脅不至席，所以號稱脅尊者。
到達華氏國（H氏國），有一位長者名叫寶身，生了七個兒子，一名富那般多（Pūrṇabhadra），二名富那金子（Pūrṇakanaka），三名富那月光（Pūrṇacandra），四名富那勝童（Pūrṇavijaya），五名富那波豆（Pūrṇapāda），六名富那吉丹（Pūrṇakirti），七名富那夜奢（Pūrṇayaśas）。其中第一個兒子喜歡修仙之道，第二個兒子勤奮行善，第三個兒子兇狠暴躁，第四個兒子信奉三寶，第五個兒子喜好殺生嗜酒，第六個兒子放縱於五欲之中，第七個兒子常常說：『我的心就是佛，希望遇到得道之人，來評判這件事。』
當時脅尊者在一棵樹下休息，用手指著地面，告訴眾人說：『這塊土地將變成金色，應當有聖人來此聚會。』說完，地面立刻變成了金色。
這時富那夜奢走到尊者面前站立。
【English Translation】 English version: Such is the karmic connection! For fifty years, his mouth never uttered a word, nor did his feet take a single step, surely there is a profound meaning in this. His feet neither advancing nor stopping signifies that the Dharma has no coming or going; his mouth remaining silent signifies that the truth is revealed as emptiness.
Upon hearing this wonderful teaching, his father permitted him to leave home. The Venerable then shaved his head and ordained him with the complete precepts. From then on, he served the Venerable, setting an example of dignified conduct. After some time, the Venerable told him: 'The Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) entrusted the treasury of the Great Dharma Eye to Kasyapa (Kasyapa, one of the principal disciples of the Buddha), which has been passed down through generations to me. Now I entrust it to you. You must guard it well, propagate it to the future, and not let it be cut off. Receive my teaching and listen to my verse:'
'True reality is originally without name; names are created to reveal true reality. Receiving the true Dharma, one understands it is neither true nor false.'
After transmitting the Dharma, the Venerable entered Nirodha-samāpatti (Nirodha-samāpatti, the cessation of perception and sensation). The assembly cremated his body with fragrant wood, collected his Śarīra (Śarīra, Buddhist relics, usually cremated remains of a high monk), and built a pagoda at Nālandā Temple (Nālandā, an ancient center of higher learning in India) to enshrine them, which is the kingdom of King Jing.
The Tenth Patriarch, Venerable Parsva (Parsva, the tenth patriarch of Chan Buddhism)
Was a native of Central India. His original name was Nansheng. When the Venerable was about to be born, his father dreamed of a white elephant with a jeweled seat on its back, upon which rested a bright pearl. The elephant entered through the door, and its light illuminated the four directions. Upon awakening, the Venerable was born. Later, he encountered Venerable Punyatara (Punyatara, a patriarch of Chan Buddhism), and attended to him, holding his towel and water pitcher, never sleeping. Because his side never touched the mat, he was called Venerable Parsva.
Arriving at H氏 country, there was an elder named Baoshen, who had seven sons: the first named Pūrṇabhadra (Pūrṇabhadra), the second named Pūrṇakanaka (Pūrṇakanaka), the third named Pūrṇacandra (Pūrṇacandra), the fourth named Pūrṇavijaya (Pūrṇavijaya), the fifth named Pūrṇapāda (Pūrṇapāda), the sixth named Pūrṇakirti (Pūrṇakirti), and the seventh named Pūrṇayaśas (Pūrṇayaśas). The first son admired the way of immortals, the second diligently practiced good deeds, the third was fierce and reckless, the fourth deeply believed in the Three Jewels, the fifth loved killing and drinking, the sixth indulged in the five desires, and the seventh often said, 'My mind is Buddha. I hope to meet a realized person to judge this matter.'
At that time, Venerable Parsva was resting under a tree. He pointed to the ground and told the assembly, 'This ground will turn golden, and a sage will come to this gathering.' As soon as he finished speaking, the ground immediately turned golden.
At this moment, Pūrṇayaśas came forward and stood before the Venerable.
者問。汝從何來。
夜奢曰。我心非往。
尊者曰。汝當何止。
曰。我心非止。
尊者曰。汝不定耶。
曰。諸佛亦然。
尊者曰。汝非諸佛。
曰。諸佛亦非。
尊者即說偈曰。
此地變金色 預知于聖至 當座菩提樹 覺華而成已
夜奢復說偈曰。
師座金色地 常說真實義 回光而照我 令入三摩諦
尊者即與出家受具。乃告之曰。如來以大法眼藏密傳迦葉。如是展轉已至於我。我今付汝。汝當奉持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
真體自然真 因真說有理 領得真真法 無行亦無止
付法已。即現十八變。化火自焚。眾以舍利隨處起塔而供養之。即(御名)王朝也。
第十一祖富那夜奢尊者
華氏國人也。姓瞿曇氏。有六兄。各有所尚。夜奢自幼穎異。
詣波羅奈國。有馬鳴大士迎而作禮。謂眾曰。識此人否。吾嘗夢大海。當坐一隅。譯水注海。謗流四方。又佛記云。卻後六百年。當有賢者馬鳴。在波羅奈國摧伏異道。發正信心。造起信論。即其人也。
馬鳴致問云。我欲識佛。何者即是。
尊者曰。汝欲識佛。不識者是。
曰。佛既不識。爭
【現代漢語翻譯】 現代漢語譯本 有人問道：『你從哪裡來？』 富那夜奢（Punayaśas，第十一祖的名字）說：『我的心沒有來處。』 尊者問道：『那你將停留在哪裡？』 他說：『我的心沒有停留之處。』 尊者問道：『你沒有定處嗎？』 他說：『諸佛也是如此。』 尊者說：『你不是諸佛。』 他說：『諸佛也不是。』 尊者於是說了偈語： 『此地變為金色，預示聖人將至，當坐菩提樹，覺悟之花已經成就。』 富那夜奢也說了偈語： 『師父的座位是金色的大地，常說真實的意義，回過光來照耀我，令我進入三摩地（Samādhi，禪定）。』 尊者於是為他剃度，授與具足戒。然後告訴他說：『如來以大法眼藏秘密地傳給迦葉（Kāśyapa，摩訶迦葉，釋迦十大弟子之一）。這樣輾轉相傳至今傳到我這裡。我現在傳付給你。你應當奉持，流佈于將來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』 『真體自然是真，因為真而說有理，領悟了真真的法，無所行也無所止。』 傳法完畢，尊者即顯現十八種變化，化為火焰自焚。眾人收集舍利，隨處建塔供養。這就是(御名)王朝。 第十一祖富那夜奢尊者 是華氏國人，姓瞿曇（Gautama）。有六個哥哥，各有不同的愛好。富那夜奢從小就聰穎異常。 他前往波羅奈國（Varanasi）。有馬鳴大士（Aśvaghoṣa，佛教大德）迎接他並向他行禮，對眾人說：『你們認識這個人嗎？我曾經夢見大海，他將坐於一隅，翻譯水注入大海，使佛法流佈四方。』而且佛陀曾經預言說：『過六百年後，當有一位賢者馬鳴，在波羅奈國摧伏異端，發起正信，造《起信論》。』就是這個人啊。 馬鳴向尊者請教說：『我想認識佛，什麼是佛呢？』 尊者說：『你想認識佛，不認識的就是。』 馬鳴說：『佛既然不認識，怎麼能……』
【English Translation】 English version Someone asked: 'From where do you come?' Punayaśas (the name of the eleventh patriarch) said: 'My mind has no coming.' The Venerable one asked: 'Where will you stop?' He said: 'My mind has no stopping.' The Venerable one asked: 'Are you without a fixed abode?' He said: 'All Buddhas are like this.' The Venerable one said: 'You are not a Buddha.' He said: 'Buddhas are not either.' The Venerable one then spoke a verse: 'This ground transforms into golden color, foretelling the arrival of a sage, who will sit beneath the Bodhi tree, the flower of enlightenment already accomplished.' Punayaśas also spoke a verse: 'The teacher's seat is on golden ground, constantly speaking the true meaning, turning the light to shine upon me, causing me to enter Samādhi (meditative absorption).' The Venerable one then ordained him and gave him the full precepts. Then he told him: 'The Tathagata (如來，another name for Buddha) secretly transmitted the Dharma Eye Treasury to Kāśyapa (摩訶迦葉，one of the ten great disciples of Shakyamuni Buddha). It has been passed down in this way to me. Now I entrust it to you. You should uphold it, spread it to the future, and not let it be cut off. You receive my teaching, listen to my verse:' 'The true essence is naturally true, because of the true, reason is spoken, understanding the truly true Dharma, there is no going and no stopping.' After transmitting the Dharma, the Venerable one manifested eighteen transformations and self-cremated in flames. The people collected his relics and built pagodas everywhere to enshrine and venerate them. This is the (御名) dynasty. The Eleventh Patriarch, Venerable Punayaśas Was a native of the Hua Kingdom, with the surname Gautama (瞿曇). He had six elder brothers, each with their own interests. Punayaśas was exceptionally intelligent from a young age. He went to the country of Varanasi (波羅奈國). The Bodhisattva Aśvaghoṣa (馬鳴大士) greeted him and paid respects, saying to the assembly: 'Do you recognize this person? I once dreamed of the great ocean, and he will sit in a corner, translating water into the ocean, causing the Dharma to flow in all directions.' Moreover, the Buddha once prophesied: 'Six hundred years from now, there will be a worthy man named Aśvaghoṣa, who will subdue heretical paths in Varanasi, generate correct faith, and compose the Awakening of Faith.' This is that person. Aśvaghoṣa inquired of the Venerable one, saying: 'I wish to know the Buddha, what is it?' The Venerable one said: 'You wish to know the Buddha, that which is not known is it.' Aśvaghoṣa said: 'Since the Buddha is not known, how can...'
知是佛。
尊者曰。既不識佛。爭知不是。
曰。此是鋸義。
尊者曰。彼是木義。復問曰。鋸義者何。
曰。共師平出。又問。木義者何。
尊者曰。汝被解之。馬鳴知尊者義勝。遂請出家。尊者即為披剃受具。
尊者曰。汝憶往事否。者為毗舍離國王。彼國人民有三等。最上者。身有光明。衣食隨念。申等人。身無光明。自謀衣食。下一類人。如馬裸露。汝為毗舍離王。多興慈愍。宿有神力。分身為蟲。食其桑柘。自成繭殼。國中馬人取繭為衣。汝後身沒。生中印土。馬人感戀悲號。因號馬鳴。汝當時為馬人說偈曰。
我昔生梵天 梵天壽命盡 下生毗離國 與汝同憂苦 我見汝無衣 心生憐愍故 分身為窠圍 令汝無憂苦
尊者乃告之曰。如來以大法眼藏親授迦葉。次第囑累而至於吾。吾今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
迷悟如隱顯 明暗不相離 令付隱顯法 非一亦非二
付法已。即現神力而趣寂滅。眾興寶塔。用閟全身。即安王朝矣。
第十二祖馬鳴尊者
波羅奈國人也。亦名功勝。以有作無作諸功德最為殊勝。故名焉。既受法于夜奢尊者。後於華氏國。忽有老人。座前法地
【現代漢語翻譯】 現代漢語譯本 『知』就是佛。
尊者問：『既然你不認識佛，又怎麼知道不是佛呢？』
馬鳴答：『這是鋸子的道理。』
尊者說：『那是木頭的道理。』又問：『鋸子的道理是什麼？』
馬鳴答：『和木匠師傅一起平整地鋸出來。』又問：『木頭的道理是什麼？』
尊者說：『你會被它鋸開。』馬鳴知道尊者的義理高勝，於是請求出家。尊者就為他剃度，授具足戒。
尊者說：『你還記得過去的事情嗎？你曾經是毗舍離國（Vaishali）的國王。那個國家的人民有三種等級。最上等的人，身上有光明，衣食隨心而至。中等的人，身上沒有光明，自己謀求衣食。下等的人，像馬一樣。你作為毗舍離國王，多行慈悲憐憫，宿世有神通之力，分化自身為蟲，吃桑樹和柘樹，自己結成繭殼。國中的馬人取繭為衣。你後來身死，轉生到中印度。馬人感念悲號，因此稱你為馬鳴（Ashvaghosa）。你當時為馬人說偈語道：』
『我昔生梵天，梵天壽命盡，下生毗離國，與汝同憂苦，我見汝無衣，心生憐愍故，分身為窠圍，令汝無憂苦。』
尊者於是告訴馬鳴說：『如來（Tathagata）以大法眼藏親自傳授給迦葉（Kasyapa），依次囑託傳授到我這裡。我現在傳給你，你好好守護，流佈到將來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『迷悟如隱顯，明暗不相離，令付隱顯法，非一亦非二。』
傳法完畢，夜奢尊者就顯現神通力而入寂滅。大眾興建寶塔，用來安葬他的全身。安王朝（An）建立。
第十二祖馬鳴尊者
是波羅奈國（Varanasi）人，也叫功勝，因為他有有作和無作的各種功德，最為殊勝，所以得名。他從夜奢尊者（Yayata）那裡接受佛法后，在華氏國（Hua）的法會場地前，忽然出現一位老人。
【English Translation】 English version 'Knowing' is Buddha.
The Venerable asked: 'Since you do not recognize the Buddha, how do you know it is not?'
Ashvaghosa replied: 'This is the principle of the saw.'
The Venerable said: 'That is the principle of the wood.' He further asked: 'What is the principle of the saw?'
Ashvaghosa replied: 'To cut it out smoothly together with the carpenter.' He further asked: 'What is the principle of the wood?'
The Venerable said: 'You will be sawn by it.' Ashvaghosa knew that the Venerable's meaning was superior, so he requested to leave the household life. The Venerable then shaved his head and conferred the full precepts.
The Venerable said: 'Do you remember past events? You were once the king of Vaishali (Vaishali). The people of that country were of three classes. The highest class had light on their bodies, and their clothing and food came as they thought of it. The middle class had no light on their bodies and had to seek their own clothing and food. The lowest class was like horses. As the king of Vaishali, you practiced much compassion and pity, and in a past life, you had supernatural power. You divided yourself into worms, eating mulberry and Zhe trees, and forming cocoons. The horse people in the country took the cocoons for clothing. Later, you died and were reborn in Central India. The horse people were moved and cried, so they called you Ashvaghosa (Ashvaghosa). At that time, you spoke a verse to the horse people, saying:'
'I once lived in the Brahma Heaven, when the life of the Brahma Heaven ended, I was born in the country of Vaishali, sharing your sorrows and sufferings. Seeing that you had no clothes, I felt pity in my heart, so I divided myself into nests, so that you would have no sorrows and sufferings.'
The Venerable then told Ashvaghosa: 'The Tathagata (Tathagata) personally transmitted the Dharma Eye Treasury to Kasyapa (Kasyapa), and it has been entrusted to me in succession. I now entrust it to you. You must protect it well, spread it to the future, and do not let it be cut off. You receive my teachings, listen to my verse:'
'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable, let the Dharma of concealment and manifestation be entrusted, neither one nor two.'
After transmitting the Dharma, the Venerable Yayata manifested supernatural powers and entered Nirvana. The assembly built a precious pagoda to enshrine his entire body. The An dynasty (An) was established.
The Twelfth Ancestor, Venerable Ashvaghosa
Was a native of Varanasi (Varanasi), also named Gunasagara, because he had various merits of both conditioned and unconditioned, which were the most outstanding, hence the name. After receiving the Dharma from Venerable Yayata (Yayata), an old man suddenly appeared in front of the Dharma assembly ground in the country of Hua (Hua).
。尊者曰。此非庸流。當有異相。言訖不見。俄從地踴出一金色人。復化為女。右手指師而說偈曰。
稽首長老尊 當受如來記 今於此地上 宣通第一義
說是偈已。遂而不見。馬鳴尊者曰。當有魔來。與吾校論。有頃。風雨暴至。天地晦冥。
尊者曰。魔之來信矣。我當除之。即指空中。現大金龍。奮發神威。震動山嶽。魔事隨滅。
又經七日。有一小蟲。如蟭螟類。潛形座下。尊者置之手中。示眾曰。斯乃魔之所變。盜聽吾法爾。乃於之令去。魔不能動。尊者告之曰。歸依三寶。即得神通。遂複本形。作禮懺罪。
尊者問曰。汝名誰耶。眷屬多少。
曰。我名迦毗摩羅。有三千眷屬。
尊者曰。汝盡神力。變化若何。
曰。我化大海。不足為難。
尊者曰。汝化性海得否。
曰。何謂性海。我未嘗知。
尊者即為說性海。云。山河大地。皆依建立。三昧六通。由茲發現。
迦毗摩羅遂發信心。學徒俱求度脫。尊者即與披剃受具。遂告毗摩羅曰。如來以大法眼藏親授迦葉。次第囑累而至於吾。吾今付汝。汝善護持。轉化當來。無令斷絕。汝受吾教。聽吾偈曰。
隱顯即本法 明暗元不二 今付悟了法 非取亦非離
【現代漢語翻譯】 現代漢語譯本： 尊者說：『此人並非平庸之輩，應當有奇異的相貌。』說完就不見了。不久，從地裡涌出一個金色的人，又變化成女子，右手指著尊者說偈語： 『稽首長老尊（向德高望重的長老致敬），當受如來記（應當接受如來的授記），今於此地上（如今在這片土地上），宣通第一義（宣揚最高的真理）。』 說完偈語后，就消失不見了。馬鳴尊者說：『應當有魔來，與我較量辯論。』不久，狂風暴雨突然降臨，天地一片昏暗。 尊者說：『魔的到來是確實的，我應當降伏它。』隨即指向空中，顯現出一條巨大的金龍，奮發神威，震動山嶽，魔的勢力隨即消滅。 又過了七天，有一隻小蟲，像蟭螟一樣，隱藏在座位下面。尊者把它放在手中，向眾人展示說：『這是魔所變化的，來偷聽我的佛法。』於是命令它離開，魔卻不能動彈。尊者告訴它說：『歸依三寶（佛、法、僧），就能得到神通。』於是恢復了原來的形狀，向尊者行禮懺悔罪過。 尊者問道：『你叫什麼名字？有多少眷屬？』 回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』 尊者說：『你用盡神力，能變化成什麼？』 回答說：『我變化成大海，也不算困難。』 尊者說：『你能變化成性海嗎？』 回答說：『什麼是性海？我從未聽說過。』 尊者就為他說性海，說：『山河大地，都依它而建立。三昧（Samadhi，禪定）六通（Abhijna，六種神通），由此而發現。』 迦毗摩羅（Kapimala）於是發起信心，他的徒弟們都請求得到度脫。尊者就為他們剃度，授與具足戒。於是告訴迦毗摩羅（Kapimala）說：『如來（Tathagata）將大法眼藏（正法的精髓）親自傳授給迦葉（Kasyapa），依次囑託傳授而至於我。我現在傳給你，你好好守護保持，轉化未來的眾生，不要讓它斷絕。你接受我的教誨，聽我的偈語：』 『隱顯即本法（顯現和隱藏都是法的本性），明暗元不二（光明和黑暗原本沒有分別），今付悟了法（現在傳給你這覺悟的法），非取亦非離（不是執取也不是舍離）。』
【English Translation】 English version: The Venerable said, 'This is no ordinary person; there should be an extraordinary appearance.' As soon as he finished speaking, he disappeared. Suddenly, a golden person emerged from the ground and transformed into a woman, who pointed at the master with her right hand and spoke this verse: 'I bow to the venerable elder, who should receive the Tathagata's (Tathagata, 如來) prediction. Now on this earth, proclaim the supreme meaning.' After reciting the verse, she vanished. The Venerable Asvaghosa (馬鳴尊者) said, 'A demon should come to debate with me.' Shortly after, a violent storm arose, and the heavens and earth became dark. The Venerable said, 'The demon's arrival is certain; I shall subdue it.' Immediately, he pointed to the sky, and a great golden dragon appeared, displaying its divine power and shaking the mountains. The demon's influence was extinguished. After another seven days, a small insect, like a gnat, hid beneath the seat. The Venerable placed it in his hand and showed it to the assembly, saying, 'This is a transformation of the demon, come to eavesdrop on my Dharma.' He then ordered it to leave, but the demon could not move. The Venerable told it, 'Take refuge in the Three Jewels (Buddha, Dharma, Sangha), and you will gain supernatural powers.' It then reverted to its original form, prostrated, and repented of its sins. The Venerable asked, 'What is your name? How many are your followers?' He replied, 'My name is Kapimala (迦毗摩羅), and I have three thousand followers.' The Venerable said, 'Using all your divine power, what can you transform into?' He replied, 'Transforming into a great ocean is not difficult for me.' The Venerable said, 'Can you transform into the nature-sea?' He replied, 'What is the nature-sea? I have never heard of it.' The Venerable then explained the nature-sea, saying, 'Mountains, rivers, and the great earth are all established upon it. Samadhi (Samadhi, 禪定) and the six supernatural powers (Abhijna, 六種神通) arise from it.' Kapimala (迦毗摩羅) then generated faith, and his disciples all sought liberation. The Venerable then shaved their heads and gave them the full precepts. He then told Kapimala (迦毗摩羅), 'The Tathagata (Tathagata, 如來) personally transmitted the Dharma-eye Treasury (正法的精髓) to Kasyapa (Kasyapa, 迦葉), who successively entrusted it down to me. I now entrust it to you. Protect and maintain it well, transform future beings, and do not let it be cut off. Receive my teaching and listen to my verse:' 'Concealment and manifestation are the fundamental Dharma, light and darkness are originally not two. Now I entrust the Dharma of enlightenment, it is neither grasping nor abandoning.'
付法已。即入龍奮迅三昧。挺身空中。如日輪相。然後示滅。四眾以真儀藏之龍龕。即顯王朝也。
第十三祖迦毗摩羅尊者
華氏國人也。初為外道。有徒三千。通諸異論。領眾至西印土。彼有太子。名云自在。知尊者名。延于宮中。以伸崇禮。尊者曰。如來有教。沙門不得親近國王．大臣．形勢之家。
太子曰。我國城有大山焉。山中有一石窟。師可止此否。
尊者即詣之。行數里。有一大蟒來逆尊者。盤繞其身。尊者因與受三歸依。蟒聽訖而去。尊者將至石窟。復有一老人。素服而出。合掌問訊。尊者曰。汝何所止。
答曰。我昔嘗為比丘。居止山林。多樂寂靜。初學比丘數來請益。而我煩于應答。而生嗔恨。命終墮為蟒身。住是窟中。今已千歲。適遇尊者。護聞戒法。
尊者問曰。此山更有何人居止。
曰。北去十里。有一大樹。蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我聽受爾。
尊者詣彼。龍樹出迎尊者曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。
尊者曰。吾非至尊。來訪賢者。
龍樹將欲歸依。心生疑慮曰。此師得澤定性明道眼否。是大聖繼真乘否。
尊者曰。汝雖心語。我已意知。但辦出家。何慮不聖。龍樹聞
【現代漢語翻譯】 現代漢語譯本：
付法完畢，即刻進入龍奮迅三昧（一種禪定狀態）。身體騰空而起，呈現如日輪般的光輝形象，然後示現涅槃。四眾弟子以莊嚴的儀式將尊者的真身安葬于龍龕（安放舍利的石室），此地即是顯王朝的所在地。 第十三祖 迦毗摩羅尊者（Kapimala）： 是華氏國人。最初是外道，擁有三千門徒，精通各種不同的理論。他帶領眾人前往西印度。那裡有一位太子，名叫云自在（Cloud Freedom），聽聞尊者的名聲，便邀請他到宮中，以表達崇敬之禮。尊者說：『如來有教導，沙門（出家人）不得親近國王、大臣、有權勢的家族。』 太子說：『我國城有一座大山，山中有一個石窟，師父可以在那裡居住嗎？』 尊者隨即前往。走了幾里路，有一條大蟒蛇前來阻擋尊者，盤繞在他的身上。尊者於是為它授三歸依（皈依佛、法、僧）。蟒蛇聽完后便離開了。尊者將要到達石窟時，又有一位老人，身穿素服走了出來，合掌問訊。尊者問：『你住在這裡做什麼？』 老人回答說：『我過去曾經是一位比丘（出家人），居住在山林中，喜歡寂靜。剛開始學道的比丘經常來請教，我厭煩于應答，因此生起嗔恨心，命終后墮落為蟒蛇身，住在這石窟中，至今已經一千年了。恰好遇到尊者，聽聞戒法。』 尊者問：『這座山中還有其他人居住嗎？』 老人說：『向北走十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那棵樹王名叫龍樹（Nagarjuna），經常為龍眾說法，我也會去聽受。』 尊者前往那裡。龍樹出來迎接尊者，說：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』 尊者說：『我不是至尊，是來拜訪賢者的。』 龍樹想要歸依，心中卻生起疑慮，心想：『這位師父是否得到了擇定性（discriminating wisdom），是否明瞭道眼（eye of the path），是否是大聖繼承了真乘（true vehicle）？』 尊者說：『你雖然在心中默語，但我已經用意念知曉。只要辦理出家，何必擔心不能成聖？』龍樹聽了
【English Translation】 English version:
Having transmitted the Dharma, he immediately entered the Dragon Swift Samadhi (a state of meditative absorption). His body rose into the air, appearing like a radiant sun disc, and then manifested Nirvana. The fourfold assembly reverently enshrined his true form in the Dragon Shrine (a stone chamber for relics), which is located in the kingdom of Xian. The Thirteenth Patriarch, Venerable Kapimala: He was a native of the Hua-shi country. Initially, he was a follower of externalist doctrines, with three thousand disciples, well-versed in various heterodox theories. He led his followers to West India. There was a prince there named Cloud Freedom, who, having heard of the Venerable's reputation, invited him to the palace to pay his respects. The Venerable said, 'The Tathagata has taught that Shramanas (monastics) should not associate closely with kings, ministers, or influential families.' The prince said, 'In our city, there is a large mountain with a stone cave. Could the Master reside there?' The Venerable then went there. After traveling several miles, a large serpent came to obstruct the Venerable, coiling around his body. The Venerable then administered the Three Refuges (refuge in the Buddha, Dharma, and Sangha) to it. After the serpent listened, it departed. As the Venerable was about to reach the stone cave, an old man in plain clothing came out and greeted him with palms together. The Venerable asked, 'What are you doing here?' The old man replied, 'I was once a Bhikshu (monk), residing in the mountains and forests, enjoying solitude. Newly ordained Bhikshus often came to seek instruction, and I became annoyed with answering them, thus giving rise to anger. After death, I fell into the body of a serpent, dwelling in this cave for a thousand years. Fortunately, I have encountered the Venerable and heard the precepts.' The Venerable asked, 'Are there any other people residing in this mountain?' The old man said, 'Ten miles to the north, there is a large tree, whose shade covers five hundred great dragons. The king of that tree is named Nagarjuna, who often preaches the Dharma to the dragon assembly, and I also go to listen.' The Venerable went there. Nagarjuna came out to greet the Venerable, saying, 'The deep mountains are solitary, inhabited by dragons and serpents. Virtuous and Venerable One, why have you condescended to visit?' The Venerable said, 'I am not the Venerable One, but have come to visit the worthy one.' Nagarjuna, desiring to take refuge, had doubts in his mind, thinking, 'Has this teacher attained discriminating wisdom, clarified the eye of the path, and is he a great sage inheriting the true vehicle?' The Venerable said, 'Although you speak in your mind, I already know your thoughts. Just take ordination, why worry about not becoming a sage?' Nagarjuna heard
已。悔謝。尊者即與披剃受具。
遂告之曰。如來以正法眼藏付于迦葉。如是展轉乃至於我。我今付汝。汝可護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
非隱非顯法 說是真實際 悟此隱顯法 非愚亦非智
付法已。即現神變。化火焚身。龍樹收舍利起塔。即赧王朝也。
第十四祖龍樹尊者
西天竺國人也。亦名龍勝。始於毗羅尊者得法。后至南印土。彼國之人。多信福業。無智慧性。龍樹為說教法。信受甚稀。聞尊者至。互相謂曰。人有福業。世間第一。徒言佛性。誰人睹之。
尊者曰。汝欲見佛性。先須除我慢。
彼曰。佛性大小。
尊者曰。非廣非狹。無量無則。無福無報。不死不生。彼聞理勝。悉乃迴心。尊者復于座上。身現圓月相。唯聞說法音。眾中有長者名迦那提婆。謂曰。識此相否。
眾曰。目所未睹。焉能辨識。
提婆曰。此是尊者現佛性相。以示我等。言訖。輪相即隱。還居本座。而說偈曰。
身現圓月相 以表諸佛體 說法無其戒 用辨非色聲
眾聞偈已。咸愿出家。龍樹即為披剃受具。
其國先有外道五千人。作大幻術。眾所宗仰。王返以佛乘呼為外道。龍樹至王殿前。王遂問曰。汝是
【現代漢語翻譯】 現代漢語譯本：已畢。龍樹尊者隨即為他剃度，授與具足戒。
於是告訴他說：『如來將正法眼藏傳付給迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）。這樣輾轉相傳直到我。我現在傳付給你。你應當護持，流佈于未來，不要使它斷絕。你接受我的教誨，聽我的偈頌：』
『非隱非顯法，說是真實際，悟此隱顯法，非愚亦非智。』
傳法完畢后，隨即顯現神通變化，化為火焰焚燒自身。龍樹（Nagarjuna，大乘佛教的重要思想家）收集舍利，建造佛塔，就在赧王朝。
第十四祖龍樹尊者
是西天竺國人。也叫龍勝。最初從毗羅尊者（Vira）處得到佛法。後來到南印度。那個國家的人，大多相信福報功業，沒有智慧。龍樹為他們講說教法，相信接受的人很少。聽說尊者到來，互相說道：『人有福報功業，是世間第一。空說佛性，誰人見過？』
尊者說：『你們想要見佛性，首先必須去除我慢。』
他們說：『佛性有多大？』
尊者說：『非廣非狹，無量無則，無福無報，不死不生。』他們聽了覺得道理高勝，全都回心轉意。尊者又在座位上，身上顯現圓月之相，只聽到說法之音。眾人中有一位長者名叫迦那提婆（Kanadeva），問道：『認識這個相嗎？』
眾人說：『眼睛沒有見過，怎麼能辨認？』
提婆說：『這是尊者顯現佛性之相，來向我們展示。』說完，圓月之相隨即隱沒，回到原來的座位。而說偈頌：
『身現圓月相，以表諸佛體，說法無其戒，用辨非色聲。』
眾人聽了偈頌后，都願意出家。龍樹隨即為他們剃度，授與具足戒。
那個國家先前有外道五千人，作大幻術，被眾人所宗仰。國王反而用佛法稱呼他們為外道。龍樹來到王殿前，國王於是問道：『你是……』
【English Translation】 English version: Done. The Venerable Nagarjuna immediately shaved his head and conferred the full precepts.
Then he told him: 'The Tathagata (如來，another name for Buddha) entrusted the Eye Treasury of the True Dharma to Kasyapa (迦葉，one of the ten major disciples of the Buddha, known for his ascetic practices). It has been passed down in this way to me. Now I entrust it to you. You should protect and uphold it, and spread it to the future, without allowing it to be cut off. You receive my teachings, listen to my verse:'
'Neither hidden nor manifest is the Dharma, it speaks of true reality, understand this hidden and manifest Dharma, neither foolish nor wise.'
After transmitting the Dharma, he immediately manifested supernatural powers, transforming into flames and burning his body. Nagarjuna (龍樹，an important thinker in Mahayana Buddhism) collected the relics and built a stupa, which is in the Nanda Dynasty.
The Fourteenth Patriarch, Venerable Nagarjuna
He was a native of West India. Also known as Longsheng. He initially obtained the Dharma from Venerable Vira (毗羅). Later, he went to South India. The people of that country mostly believed in meritorious deeds and lacked wisdom. Nagarjuna spoke the Dharma for them, but few believed and accepted it. Upon hearing of the Venerable's arrival, they said to each other: 'People with meritorious deeds are the first in the world. It is futile to speak of Buddha-nature; who has ever seen it?'
The Venerable said: 'If you wish to see Buddha-nature, you must first remove your arrogance.'
They said: 'How big is Buddha-nature?'
The Venerable said: 'Neither broad nor narrow, immeasurable and without limit, without merit or reward, neither dying nor being born.' Hearing that the principle was superior, they all turned their minds. The Venerable again, on the seat, manifested the appearance of a full moon on his body, and only the sound of Dharma being spoken was heard. Among the assembly was an elder named Kanadeva (迦那提婆), who said: 'Do you recognize this appearance?'
The assembly said: 'Our eyes have not seen it; how can we recognize it?'
Deva said: 'This is the Venerable manifesting the appearance of Buddha-nature to show us.' After speaking, the wheel-like appearance immediately disappeared, and he returned to his original seat and spoke the verse:
'The body manifests the appearance of a full moon, to represent the bodies of all Buddhas, speaking the Dharma without its precepts, using discernment to distinguish non-form and non-sound.'
After hearing the verse, the assembly all wished to leave home. Nagarjuna immediately shaved their heads and conferred the full precepts.
In that country, there were previously five thousand heretics who practiced great illusions and were revered by the people. The king instead called them heretics using the Buddha's teachings. Nagarjuna arrived before the king's palace, and the king then asked: 'You are...'
何人。
龍樹曰。我是智人。要化愚者。
王曰。自稱其智。量是智人。
龍樹曰。未知之事。但請問之。
王曰。今日諸天當何所務。
龍樹曰。帝釋與阿修羅王今正交戰。
王曰。何以為驗。
龍樹曰。且待須臾。
言訖。投戈斷肢。自空而下。王見是事。遂發信心。悉為化之。歸向三寶。龍樹知王及眾正信。復造大智度論．中論．十二門論。垂之於世。
后告迦那提婆曰。如來以大法眼藏囑累迦葉。展轉相付而至於吾。吾今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
為明隱顯法 方說解脫理 於法心不證 無瞋亦無喜
付法已。入月輪三昧。廣現神變。復就本座疑寂。迦那提婆與諸四眾共起寶塔以葬焉。即始皇帝朝也。
第十五祖迦那提婆尊者
南天竺國人也。姓毗舍羅。初求福業。兼好辨論。聞龍樹名。謁之。將及其門。龍樹知是智人。先遣侍者以滿缽水呈之。尊者睹之。即以一針投之而進。忻然契會。
后至迦毗羅國。彼有長者。曰梵摩凈德。財極富饒。而有二子。一名羅睺羅琰。二名羅睺羅多。長者園樹生大耳如菌。味甚香美。唯長者與羅睺羅多取而食之。取已復生。自余親屬。皆不
【現代漢語翻譯】 現代漢語譯本 何人？
龍樹（Nagarjuna，佛教哲學家）說：『我是智者，想要教化愚昧的人。』
國王說：『自稱是智者，未必就是智者。』
龍樹（Nagarjuna）說：『對於未知的事情，請儘管提問。』
國王說：『今天諸天神都在做什麼呢？』
龍樹（Nagarjuna）說：『帝釋（Indra，天神之王）正與阿修羅王（Asura，一種神）交戰。』
國王說：『有什麼證據？』
龍樹（Nagarjuna）說：『請稍等片刻。』
說完，就有人投擲斷裂的兵器和肢體，從空中落下。國王看到此事，於是生起信心，全部接受教化，歸向三寶（Buddha，Dharma，Sangha）。龍樹（Nagarjuna）知道國王和大眾都已真正信服，又造了《大智度論》（Mahaprajnaparamita-sastra）、《中論》（Mulamadhyamakakarika）、《十二門論》（Dvadasanikaya-sastra），流傳於世。
後來告訴迦那提婆（Kanadeva，人名）說：『如來（Tathagata，佛的稱號）將大法眼藏（正法的傳承）囑託給迦葉（Kasyapa，佛陀的弟子），輾轉相傳而至於我。我現在傳給你，你要好好守護，流佈于未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『爲了闡明隱秘和顯現的法，才說解脫的道理。對於法，心中不執著，沒有嗔恨也沒有歡喜。』
傳法完畢，進入月輪三昧（一種禪定），廣現神通變化，又回到原來的座位安然寂滅。迦那提婆（Kanadeva）與四眾弟子共同建造寶塔來安葬他。那時是秦始皇時期。
第十五祖迦那提婆尊者（The Fifteenth Ancestor, Venerable Kanadeva）
是南天竺國（South India）人，姓毗舍羅（Vishala）。最初尋求福業，兼愛好辯論。聽聞龍樹（Nagarjuna）的名聲，前去拜見他。將要到達他的住所時，龍樹（Nagarjuna）知道他是智者，先派侍者用盛滿水的缽呈給他。尊者看到后，立即用一根針投進去，然後才進去。兩人欣然契合。
後來到了迦毗羅國（Kapilavastu）。那裡有一位長者，名叫梵摩凈德（Brahma-suddha-deva），財產極其富饒，有兩個兒子，一個名叫羅睺羅琰（Rahula-ratna），一個名叫羅睺羅多（Rahula-bhata）。長者的園林里生長出像蘑菇一樣的大耳，味道非常香美，只有長者和羅睺羅多（Rahula-bhata）可以採摘食用。採摘后又會重新生長，其餘的親屬都不能。
【English Translation】 English version Who are you?
Nagarjuna (Nagarjuna, a Buddhist philosopher) said, 'I am a wise man, wanting to transform the foolish.'
The king said, 'Claiming to be wise does not necessarily make one wise.'
Nagarjuna (Nagarjuna) said, 'For matters unknown, please feel free to ask.'
The king said, 'What are the gods doing today?'
Nagarjuna (Nagarjuna) said, 'Indra (Indra, the king of gods) is currently at war with the Asura King (Asura, a type of deity).'
The king said, 'What is the proof?'
Nagarjuna (Nagarjuna) said, 'Please wait a moment.'
After speaking, someone threw broken weapons and limbs, falling from the sky. Seeing this, the king developed faith, accepted all teachings, and turned to the Three Jewels (Buddha, Dharma, Sangha). Nagarjuna (Nagarjuna), knowing that the king and the assembly had truly believed, then composed the Mahaprajnaparamita-sastra, the Mulamadhyamakakarika, and the Dvadasanikaya-sastra, which were passed down to the world.
Later, he told Kanadeva (Kanadeva, a person's name), 'The Tathagata (Tathagata, an epithet of the Buddha) entrusted the Dharma-eye Treasury (the transmission of the true Dharma) to Kasyapa (Kasyapa, a disciple of the Buddha), which was passed down through generations to me. I now pass it on to you. You must protect it well, spread it to the future, and not let it be cut off. Receive my teachings and listen to my verse:'
'To clarify the hidden and manifest Dharma, the principle of liberation is explained. Regarding the Dharma, the mind does not cling, there is no anger and no joy.'
After transmitting the Dharma, he entered the Moon Wheel Samadhi (a type of meditation), broadly manifesting supernatural transformations, and then returned to his original seat and peacefully passed away. Kanadeva (Kanadeva) and the fourfold assembly together built a precious pagoda to bury him. This was during the reign of Emperor Qin Shi Huang.
The Fifteenth Ancestor, Venerable Kanadeva
Was a native of South India, with the surname Vishala. Initially, he sought blessings and also loved debate. Hearing of Nagarjuna's (Nagarjuna) fame, he went to visit him. As he was about to reach his residence, Nagarjuna (Nagarjuna), knowing that he was a wise man, first sent a servant to present him with a bowl full of water. Upon seeing it, the Venerable One immediately threw a needle into it before entering. The two were delighted and in accord.
Later, he arrived in Kapilavastu. There was an elder there named Brahma-suddha-deva, who was extremely wealthy and had two sons, one named Rahula-ratna and the other named Rahula-bhata. Large ears like mushrooms grew in the elder's garden, with a very fragrant and delicious taste. Only the elder and Rahula-bhata could pick and eat them. After being picked, they would grow again, but the rest of the family could not.
能見。時羅睺羅多乃說偈曰。
此樹生奇耳 食以不枯槁 智者解此因 當師其至道
時迦那提婆曰。如來記。卻後第二五百年。有大菩薩因耳解脫。
即至凈德舍。忽見尊者。心生珍敬。求聞樹耳之緣。尊者曰。汝向來嘗飯一比丘否。
長者曰。有一沙門。久曾勤供。近已滅度。墳塔仍存。
尊者謂羅睺羅多曰。豈非能供侍彼比丘者乎。
曰。誠如所論。
尊者曰。汝與此子。心同勤敬。汝家親屬。嘗蘊慢心。不能得食。彼比丘雖持戒多聞。真理未達。壽命既盡。來償宿因。彼之比丘生為樹耳。父子得食。故當酬報。
尊者問長者曰。汝年多少。
曰。我今七十九。
提婆即以偈曰。
入道不通理 覆身還信施 汝年八十一 此樹不生耳
長者聞偈。彌加嘆伏。曰。我今衰老。不克事師。愿舍次子。依師出家。
尊者曰。惟符佛記。今是其人。即與披剃受具。隨侍。
游化。至巴連弗城。聞諸外道慾障佛法。尊者入彼眾中。外道問曰。汝何不前。
尊者曰。汝何不后彼曰。汝似賤人。
尊者曰。汝似良人。
彼曰。汝解何法。
尊者曰。我百不解。
彼曰。我欲得佛。
尊
【現代漢語翻譯】 現代漢語譯本 能看見樹耳。當時羅睺羅多就說了偈語： 『這樹長出奇特的樹耳，吃了也不會枯萎。智者如果瞭解其中的因由，應當以它為師，學習至高的道理。』 當時迦那提婆（Kanadeva）說：『如來（Tathagata）曾預言，在第二個五百年後，會有大菩薩因為樹耳而得到解脫。』 隨即到達凈德舍。忽然看見尊者，心中生起珍重敬佩之情，請求尊者講述樹耳的因緣。尊者說：『你過去曾經供養過一位比丘（bhiksu）嗎？』 長者說：『有一位沙門（sramana），我曾經長期勤懇地供養他，但他最近已經去世了，墳塔仍然存在。』 尊者對羅睺羅多（Rahula）說：『莫非就是你能夠供養侍奉的那位比丘嗎？』 羅睺羅多說：『確實如您所說。』 尊者說：『你和這個孩子，心意相同，都勤懇敬重。你家的親屬，曾經懷有傲慢之心，所以不能得到樹耳。那位比丘雖然持戒多聞，但真理沒有通達，壽命終盡后，來償還過去的因果。那位比丘轉生為樹耳，父子得以食用，所以應當酬謝報答。』 尊者問長者說：『你今年多少歲了？』 長者說：『我今年七十九歲。』 迦那提婆（Kanadeva）就用偈語說： 『入道卻不通曉真理，用衣物遮身還相信佈施。你到八十一歲時，這樹就不會再長樹耳了。』 長者聽了偈語，更加讚歎佩服，說：『我現在已經衰老，不能服侍師父，願意捨棄次子，跟隨師父出家。』 尊者說：『正符合佛的預言，現在就是這個人。』於是為他剃度，授與具足戒，讓他隨侍左右。 遊方教化，到達巴連弗城（Pataliputra）。聽說各位外道想要阻礙佛法，尊者進入他們的集會中。外道問道：『你為什麼不向前走？』 尊者說：『你為什麼不向後退？』外道說：『你像個**。』 尊者說：『你像個好人。』 外道說：『你瞭解什麼佛法？』 尊者說：『我什麼都不瞭解。』 外道說：『我想要成佛。』 尊者說：『我不想成佛。』 外道說：『你既然不想成佛，那你是什麼？』 尊者說：『我不是什麼。』 外道說：『你既然不是什麼，那你又是什麼？』 尊者說：『我就是什麼。』 外道說：『什麼是什麼？』 尊者說：『不是什麼就不是什麼。』 外道說：『誰知道什麼是什麼？』 尊者說：『誰不知道什麼是什麼？』 外道說：『你既然知道，為什麼又說不知道？』 尊者說：『我說知道，又說了什麼？』 外道們聽了這些話，都啞口無言，於是都皈依了尊者。 尊者繼續向南游化，到達海渚。當時國王名叫彌蘭陀（Milinda），崇信邪法，斷絕了僧眾的供養。尊者知道他可以被教化，就前往王宮。當時國王正在和眾外道辯論，看見尊者到來，就問道：『你有什麼才能？』 尊者說：『我善於辯論。』 國王說：『你和誰辯論過？』 尊者說：『我經常和自己辯論。』 國王說：『如果和自己辯論，勝負又歸於誰呢？』 尊者說：『我如果勝了，就歸於正法；如果輸了，就歸於邪道。』 國王說：『你所證悟的是什麼道？』 尊者說：『我所證悟的道，是無所證悟。』 國王說：『無所證悟，那又是什麼呢？』 尊者說：『就是你所尋求的。』 國王說：『我所尋求的是什麼？』 尊者說：『就是你所捨棄的。』 國王說：『我捨棄了什麼？』 尊者說：『你捨棄了正法。』 國王說：『正法在哪裡？』 尊者說：『就在你的眼前。』 國王環顧左右，說：『我什麼也沒看見。』 尊者說：『你雖然沒看見，但它卻真實存在。』 國王說：『它真實存在，又在哪裡呢？』 尊者說：『就在你的心中。』 國王說：『在我的心中，又是什麼樣子呢？』 尊者說：『就像你的疑惑一樣。』 國王說：『我的疑惑又是什麼樣子呢？』 尊者說：『就像你的佛性一樣。』 國王聽了這些話，心開意解，於是和五百位王子一起皈依了尊者。恢復了對僧眾的供養，並問道：『我應該如何修行，才能迅速證得聖果？』 尊者說：『大王如果想要證得聖果，必須發菩提心，利益一切眾生。』 國王說：『如何才能發起菩提心呢？』 尊者說：『應當遠離我相、人相、眾生相、壽者相。』 國王說：『如果遠離四相，又以什麼為證呢？』 尊者說：『如果有所證，那就不是菩提心了。』 國王說：『如果不是菩提心，那又是什麼呢？』 尊者說：『那就是一切眾生。』 國王說：『一切眾生又是什麼呢？』 尊者說：『就是無所不是。』 國王說：『無所不是又是什麼呢？』 尊者說：『就是一切諸佛。』 國王聽了這些話，非常高興，於是將國家託付給太子，自己出家做了沙彌（sramanera）。 後來，迦那提婆（Kanadeva）尊者在南印度示寂。
English version He could see the tree ears. At that time, Rahula recited a verse: 'This tree grows wondrous ears, eating them does not cause it to wither. If the wise understand this cause, they should take it as their teacher and learn the supreme truth.' Then Kanadeva said, 'The Tathagata prophesied that after the second five hundred years, there would be a great Bodhisattva who would attain liberation through tree ears.' He then arrived at Jingdeshe. Suddenly seeing the Venerable One, he felt reverence and respect in his heart, and asked to hear the story of the tree ears. The Venerable One said, 'Have you ever offered food to a bhiksu?' The elder said, 'There was a sramana whom I diligently provided for a long time, but he recently passed away. His tomb still exists.' The Venerable One said to Rahula, 'Could it be that you were able to serve that bhiksu?' Rahula said, 'Indeed, as you say.' The Venerable One said, 'You and this child share the same mind, both diligent and respectful. Your family members once harbored arrogance, so they could not obtain the tree ears. Although that bhiksu upheld the precepts and was learned, he did not understand the true principle. When his life ended, he came to repay his past karma. That bhiksu was reborn as tree ears, which the father and son could eat, so they should repay the favor.' The Venerable One asked the elder, 'How old are you?' The elder said, 'I am seventy-nine years old.' Kanadeva then said in verse: 'Entering the path without understanding the principle, covering the body and still believing in almsgiving. When you are eighty-one years old, this tree will no longer grow ears.' The elder, hearing the verse, was even more amazed and admired, saying, 'I am now old and unable to serve the master. I wish to give my second son to follow the master and become a monk.' The Venerable One said, 'It is in accordance with the Buddha's prophecy; this is the person.' He then shaved his head, gave him the full precepts, and had him attend to him. Traveling and teaching, they arrived at Pataliputra. Hearing that various heretics wanted to obstruct the Buddha's Dharma, the Venerable One entered their assembly. The heretics asked, 'Why do you not go forward?' The Venerable One said, 'Why do you not go backward?' They said, 'You are like a **.' The Venerable One said, 'You are like a good person.' They said, 'What Dharma do you understand?' The Venerable One said, 'I understand nothing.' They said, 'I want to become a Buddha.' The Venerable One said, 'I do not want to become a Buddha.' They said, 'Since you do not want to become a Buddha, then what are you?' The Venerable One said, 'I am nothing.' They said, 'Since you are nothing, then what are you?' The Venerable One said, 'I am everything.' They said, 'What is everything?' The Venerable One said, 'Not nothing is not nothing.' They said, 'Who knows what is what?' The Venerable One said, 'Who does not know what is what?' They said, 'Since you know, why do you say you do not know?' The Venerable One said, 'When I said I know, what did I say?' The heretics, hearing these words, were speechless and all took refuge in the Venerable One. The Venerable One continued to travel south, arriving at the seashore. At that time, the king was named Milinda, who believed in heretical teachings and cut off offerings to the Sangha. The Venerable One, knowing that he could be taught, went to the palace. At that time, the king was debating with various heretics. Seeing the Venerable One arrive, he asked, 'What are your talents?' The Venerable One said, 'I am good at debate.' The king said, 'With whom have you debated?' The Venerable One said, 'I often debate with myself.' The king said, 'If you debate with yourself, to whom does the victory or defeat belong?' The Venerable One said, 'If I win, it belongs to the true Dharma; if I lose, it belongs to the heretical path.' The king said, 'What path have you realized?' The Venerable One said, 'The path I have realized is the non-realization of anything.' The king said, 'The non-realization of anything, what is that?' The Venerable One said, 'It is what you seek.' The king said, 'What do I seek?' The Venerable One said, 'It is what you have abandoned.' The king said, 'What have I abandoned?' The Venerable One said, 'You have abandoned the true Dharma.' The king said, 'Where is the true Dharma?' The Venerable One said, 'It is right before your eyes.' The king looked around and said, 'I see nothing.' The Venerable One said, 'Although you do not see it, it truly exists.' The king said, 'It truly exists, but where is it?' The Venerable One said, 'It is in your heart.' The king said, 'In my heart, what does it look like?' The Venerable One said, 'It is like your doubts.' The king said, 'What do my doubts look like?' The Venerable One said, 'It is like your Buddha-nature.' Hearing these words, the king's mind opened and he took refuge in the Venerable One along with five hundred princes. He restored the offerings to the Sangha and asked, 'How should I practice to quickly attain the holy fruit?' The Venerable One said, 'If Your Majesty wishes to attain the holy fruit, you must generate the Bodhi mind and benefit all sentient beings.' The king said, 'How can I generate the Bodhi mind?' The Venerable One said, 'You should stay away from the perception of self, the perception of others, the perception of sentient beings, and the perception of a life span.' The king said, 'If I stay away from the four perceptions, what should I take as proof?' The Venerable One said, 'If there is something to be proven, then it is not the Bodhi mind.' The king said, 'If it is not the Bodhi mind, then what is it?' The Venerable One said, 'It is all sentient beings.' The king said, 'What are all sentient beings?' The Venerable One said, 'It is what is not not.' The king said, 'What is what is not not?' The Venerable One said, 'It is all the Buddhas.' Hearing these words, the king was very happy and entrusted the country to the crown prince, becoming a sramanera himself. Later, Venerable Kanadeva passed away in South India.
【English Translation】 English version He could see the tree ears. At that time, Rahula recited a verse: 'This tree grows wondrous ears, eating them does not cause it to wither. If the wise understand this cause, they should take it as their teacher and learn the supreme truth.' Then Kanadeva (迦那提婆) said, 'The Tathagata (如來) prophesied that after the second five hundred years, there would be a great Bodhisattva who would attain liberation through tree ears.' He then arrived at Jingdeshe. Suddenly seeing the Venerable One, he felt reverence and respect in his heart, and asked to hear the story of the tree ears. The Venerable One said, 'Have you ever offered food to a bhiksu (比丘)?' The elder said, 'There was a sramana (沙門) whom I diligently provided for a long time, but he recently passed away. His tomb still exists.' The Venerable One said to Rahula (羅睺羅多), 'Could it be that you were able to serve that bhiksu?' Rahula said, 'Indeed, as you say.' The Venerable One said, 'You and this child share the same mind, both diligent and respectful. Your family members once harbored arrogance, so they could not obtain the tree ears. Although that bhiksu upheld the precepts and was learned, he did not understand the true principle. When his life ended, he came to repay his past karma. That bhiksu was reborn as tree ears, which the father and son could eat, so they should repay the favor.' The Venerable One asked the elder, 'How old are you?' The elder said, 'I am seventy-nine years old.' Kanadeva (迦那提婆) then said in verse: 'Entering the path without understanding the principle, covering the body and still believing in almsgiving. When you are eighty-one years old, this tree will no longer grow ears.' The elder, hearing the verse, was even more amazed and admired, saying, 'I am now old and unable to serve the master. I wish to give my second son to follow the master and become a monk.' The Venerable One said, 'It is in accordance with the Buddha's prophecy; this is the person.' He then shaved his head, gave him the full precepts, and had him attend to him. Traveling and teaching, they arrived at Pataliputra (巴連弗城). Hearing that various heretics wanted to obstruct the Buddha's Dharma, the Venerable One entered their assembly. The heretics asked, 'Why do you not go forward?' The Venerable One said, 'Why do you not go backward?' They said, 'You are like a **.' The Venerable One said, 'You are like a good person.' They said, 'What Dharma do you understand?' The Venerable One said, 'I understand nothing.' They said, 'I want to become a Buddha.' The Venerable One said, 'I do not want to become a Buddha.' They said, 'Since you do not want to become a Buddha, then what are you?' The Venerable One said, 'I am nothing.' They said, 'Since you are nothing, then what are you?' The Venerable One said, 'I am everything.' They said, 'What is everything?' The Venerable One said, 'Not nothing is not nothing.' They said, 'Who knows what is what?' The Venerable One said, 'Who does not know what is what?' They said, 'Since you know, why do you say you do not know?' The Venerable One said, 'When I said I know, what did I say?' The heretics, hearing these words, were speechless and all took refuge in the Venerable One. The Venerable One continued to travel south, arriving at the seashore. At that time, the king was named Milinda (彌蘭陀), who believed in heretical teachings and cut off offerings to the Sangha. The Venerable One, knowing that he could be taught, went to the palace. At that time, the king was debating with various heretics. Seeing the Venerable One arrive, he asked, 'What are your talents?' The Venerable One said, 'I am good at debate.' The king said, 'With whom have you debated?' The Venerable One said, 'I often debate with myself.' The king said, 'If you debate with yourself, to whom does the victory or defeat belong?' The Venerable One said, 'If I win, it belongs to the true Dharma; if I lose, it belongs to the heretical path.' The king said, 'What path have you realized?' The Venerable One said, 'The path I have realized is the non-realization of anything.' The king said, 'The non-realization of anything, what is that?' The Venerable One said, 'It is what you seek.' The king said, 'What do I seek?' The Venerable One said, 'It is what you have abandoned.' The king said, 'What have I abandoned?' The Venerable One said, 'You have abandoned the true Dharma.' The king said, 'Where is the true Dharma?' The Venerable One said, 'It is right before your eyes.' The king looked around and said, 'I see nothing.' The Venerable One said, 'Although you do not see it, it truly exists.' The king said, 'It truly exists, but where is it?' The Venerable One said, 'It is in your heart.' The king said, 'In my heart, what does it look like?' The Venerable One said, 'It is like your doubts.' The king said, 'What do my doubts look like?' The Venerable One said, 'It is like your Buddha-nature.' Hearing these words, the king's mind opened and he took refuge in the Venerable One along with five hundred princes. He restored the offerings to the Sangha and asked, 'How should I practice to quickly attain the holy fruit?' The Venerable One said, 'If Your Majesty wishes to attain the holy fruit, you must generate the Bodhi mind and benefit all sentient beings.' The king said, 'How can I generate the Bodhi mind?' The Venerable One said, 'You should stay away from the perception of self, the perception of others, the perception of sentient beings, and the perception of a life span.' The king said, 'If I stay away from the four perceptions, what should I take as proof?' The Venerable One said, 'If there is something to be proven, then it is not the Bodhi mind.' The king said, 'If it is not the Bodhi mind, then what is it?' The Venerable One said, 'It is all sentient beings.' The king said, 'What are all sentient beings?' The Venerable One said, 'It is what is not not.' The king said, 'What is what is not not?' The Venerable One said, 'It is all the Buddhas.' Hearing these words, the king was very happy and entrusted the country to the crown prince, becoming a sramanera (沙彌) himself. Later, Venerable Kanadeva (迦那提婆) passed away in South India.
者曰。何者是佛。
彼曰。我合得佛。
尊者曰。既道我得。汝實不得。
彼曰。我既不得。汝云何得。
尊者曰。汝有我故。所以不得。我無我故。所以言得。
彼詞既屈。乃問尊者曰。汝名何等。
尊者曰。我名迦那提婆。
既而夙聞尊者之名。悔遏致謝。尊者乃告羅睺羅多曰。如來以大法眼藏密付迦葉。展轉囑累而至於吾。吾今付汝。汝善護持。流演將來。無令斷絕。汝受吾教。聽吾偈曰。
本對傳法人 為說解脫理 於法實無證 無終亦無始
偈已。入奮迅三昧。身放大光。而歸寂滅。眾起寶塔而供類之。即前漢文帝朝也。
天聖廣燈錄卷第三 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第四 ［宋實］
第十六祖羅睺羅多尊者
迦毗羅國人也。行化至室羅筏城。有河名曰金水。見五佛影。乃曰。此河之源。凡五百里。僧伽難提居於彼處。如來志一千年后。當紹聖位。語已。溯流而上。至一大山石窟中。僧伽難提安然在定。尊者伺之。曰。汝身定邪。心定邪。
難提曰。身心俱定。
尊者曰。身心俱定。何有出入。
曰。雖有出入。不失定相。如金在井。如金出
{ "translations": [ "現代漢語譯本：", "那人問道：『什麼是佛？』", "那人說：『我認為我能成佛。』", "尊者說：『既然你說你能成佛，實際上你並不能成佛。』", "那人說：『既然我不能成佛，你又怎麼能成佛？』", "尊者說：『因為你有「我」的執著，所以不能成佛。我沒有「我」的執著，所以說能成佛。』", "那人理屈詞窮，於是問尊者說：『你叫什麼名字？』", "尊者說：『我名叫迦那提婆（Kanadeva）。』", "那人早已聽說過尊者的名聲，後悔而道歉。尊者於是告訴羅睺羅多（Rahulata）說：『如來（Tathagata）將大法眼藏秘密地交付給迦葉（Kasyapa），輾轉囑託傳授而至於我。我現在交付給你，你好好守護保持，流傳演化到將來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』", "『本對傳法人，為說解脫理，於法實無證，無終亦無始。』", "說完偈語后，進入奮迅三昧（Samadhi），身體放出大光明，然後歸於寂滅。眾人建造寶塔來供奉他。那時是前漢文帝時期。", "《天聖廣燈錄》卷第三", "《天聖廣燈錄》卷第四", "第十六祖羅睺羅多尊者", "是迦毗羅國（Kapilavastu）人。他遊行教化到室羅筏城（Sravasti），有一條河名叫金水。他看見五佛的影子，於是說：『這條河的源頭，方圓五百里，僧伽難提（Samghanandi）居住在那裡。如來預言一千年后，他應當繼承聖位。』說完，他逆流而上，到了一座大山石窟中。僧伽難提安然入定。尊者試探他，說：『你的身體入定了嗎？心入定了嗎？』", "僧伽難提說：『身心都入定了。』", "尊者說：『身心都入定了，怎麼會有出入（指出入息）？』", "僧伽難提說：『雖然有出入，但不失去入定的狀態。就像金子在井裡，又像金子出來。』", "", "english_translations": [ "English version:", "The man asked: 'What is Buddha?'", "The man said: 'I think I can become a Buddha.'", "The Venerable said: 'Since you say you can become a Buddha, in reality, you cannot become a Buddha.'", "The man said: 'Since I cannot become a Buddha, how can you become a Buddha?'", "The Venerable said: 'Because you have the attachment of 'self', you cannot become a Buddha. I have no attachment of 'self', so I say I can become a Buddha.'", "The man was at a loss for words, so he asked the Venerable: 'What is your name?'", "The Venerable said: 'My name is Kanadeva.'", "The man had long heard of the Venerable's reputation, and repented and apologized. The Venerable then told Rahulata: 'The Tathagata (Tathagata) secretly entrusted the Great Dharma Eye Treasury to Kasyapa (Kasyapa), who in turn entrusted it to me through successive instructions. Now I entrust it to you. You must protect and maintain it well, and spread it to the future, without letting it be cut off. You accept my teachings, and listen to my verse:'", "'Originally facing the Dharma transmitter, explaining the principle of liberation, in reality there is no proof of the Dharma, without end and without beginning.'", "After reciting the verse, he entered the Fenshun Samadhi (Samadhi), his body emitted great light, and then he returned to stillness. The people built a pagoda to enshrine him. That was during the reign of Emperor Wen of the Former Han Dynasty.", "Tiansheng Guangdenglu, Volume 3", "Tiansheng Guangdenglu, Volume 4", "The Sixteenth Ancestor, Venerable Rahulata", "He was a native of Kapilavastu (Kapilavastu). He traveled and taught to Sravasti (Sravasti). There was a river called Jinshui. He saw the shadows of five Buddhas, and said: 'The source of this river, within a radius of five hundred li, is where Samghanandi (Samghanandi) lives. The Tathagata predicted that after a thousand years, he should inherit the holy position.' After speaking, he went upstream to a stone cave in a large mountain. Samghanandi was peacefully in Samadhi. The Venerable tested him, saying: 'Is your body in Samadhi? Is your mind in Samadhi?'", "Samghanandi said: 'Both body and mind are in Samadhi.'", "The Venerable said: 'If both body and mind are in Samadhi, how can there be entry and exit (referring to inhalation and exhalation)?'", "Samghanandi said: 'Although there is entry and exit, the state of Samadhi is not lost. It is like gold in a well, and like gold coming out.'" ] }
井。世相去來。金體常寂。
尊者曰。水金在井。若金出井。金無動靜。何物出入。
曰。言金動靜。何物出入。言金出入。金非動靜。
尊者曰。若金在井。出者何金。若金出井。在者何物。
曰。金若出井。在者非金。金若在井。出者非物。
尊者曰。此義不然。
曰。彼理非著。
尊者曰。此義當墮。
曰。彼義不成。
尊者曰。彼義不成。我義成矣。
曰。我義雖成。法非我故。
尊者曰。我義已成。我無我故。
曰。我無我故。覆成何義。
尊者曰。我無我故。成於汝義。
曰。仁者師於何聖。得是無我。
尊者曰。我師迦那提婆。證是無我。
難提偈曰。
稽首提婆尊 而出於仁者 仁者無我故 我欲師仁者
羅睺羅多以偈答曰。
我已無我故 汝須見我我 汝若師我故 知我非我我
難提心意豁然。愿師度脫。胡跪而說偈曰。
三界一明燈 回光而照我 十方悉開朗 如日虛空住 我得遇大聖 愿依師解脫 志誠頭面禮 唯垂賜納受
尊者曰。汝心解脫。自性清凈。語已。即以右手持金缽。舉至梵宮。取彼香飯。將齋大眾。而大眾慮
【現代漢語翻譯】 現代漢語譯本： 井。世間萬象的生滅變化，如同黃金的本體一樣，始終處於寂靜不變的狀態。
尊者問：『水和黃金都在井裡。如果黃金從井裡出來，黃金本身並沒有動靜，那麼是什麼東西在出入呢？』
答：『如果說是黃金有動靜，那麼是什麼東西在出入呢？如果說是黃金有出入，那麼黃金本身就不是動靜的了。』
尊者問：『如果黃金在井裡，那麼出來的是什麼黃金？如果黃金出了井，那麼留在井裡的是什麼東西？』
答：『黃金如果出了井，那麼留在井裡的就不是黃金。黃金如果在井裡，那麼出來的就不是東西。』
尊者說：『這個道理不對。』
答：『那個理不應該執著。』
尊者說：『這個道理應當被駁倒。』
答：『那個道理不能成立。』
尊者說：『那個道理不能成立，我的道理就成立了。』
答：『我的道理即使成立，法也不是我的緣故。』
尊者說：『我的道理已經成立，因為我沒有我的緣故。』
答：『因為我沒有我的緣故，又成立了什麼道理呢？』
尊者說：『因為我沒有我的緣故，成就了你的道理。』
答：『仁者您師從哪位聖人，得到了這無我的境界？』
尊者說：『我的老師是迦那提婆（Kanadeva），我從他那裡證悟了無我的境界。』
難提（Nanti）以偈頌說：
『稽首提婆尊，而出於仁者，仁者無我故，我欲師仁者。』
羅睺羅多（Rahulata）以偈頌回答說：
『我已無我故，汝須見我我，汝若師我故，知我非我我。』
難提心意豁然開朗，希望尊者能夠度化他，於是胡跪而說偈頌：
『三界一明燈，回光而照我，十方悉開朗，如日虛空住，我得遇大聖，愿依師解脫，志誠頭面禮，唯垂賜納受。』
尊者說：『你的心已經解脫，自性清凈。』說完，就用右手拿著金缽，舉到梵天宮，取來那裡的香飯，準備齋僧。而大眾擔心。
【English Translation】 English version: The well. The coming and going of worldly phenomena, like the essence of gold, are always in a state of constant stillness.
The Venerable asked: 'The water and gold are in the well. If the gold comes out of the well, and the gold itself has no movement, then what is it that is coming in and out?'
Answer: 'If you say the gold has movement, then what is it that is coming in and out? If you say the gold has coming in and out, then the gold itself is not in a state of movement.'
The Venerable asked: 'If the gold is in the well, then what gold is coming out? If the gold comes out of the well, then what is left in the well?'
Answer: 'If the gold comes out of the well, then what is left in the well is not gold. If the gold is in the well, then what comes out is not a thing.'
The Venerable said: 'This reasoning is not right.'
Answer: 'That principle should not be clung to.'
The Venerable said: 'This reasoning should be refuted.'
Answer: 'That principle cannot be established.'
The Venerable said: 'That principle cannot be established, so my principle is established.'
Answer: 'Even if my principle is established, the Dharma is not mine.'
The Venerable said: 'My principle is already established, because I have no self.'
Answer: 'Because I have no self, what principle is established?'
The Venerable said: 'Because I have no self, your principle is accomplished.'
Answer: 'From which sage did you, benevolent one, learn this non-self?'
The Venerable said: 'My teacher is Kanadeva (迦那提婆), and I realized non-self from him.'
Nanti (難提) said in a verse:
'I bow to the Venerable Kanadeva, who comes forth from the benevolent one, because the benevolent one has no self, I wish to learn from the benevolent one.'
Rahulata (羅睺羅多) answered in a verse:
'Because I already have no self, you must see my self, if you learn from me, know that my self is not my self.'
Nanti's mind suddenly opened, and he wished the Venerable to liberate him, so he knelt and spoke a verse:
'A bright lamp in the three realms, turning its light to shine on me, all directions are illuminated, like the sun dwelling in the sky, I have met the great sage, I wish to rely on the teacher for liberation, with sincere head prostration, I humbly request acceptance.'
The Venerable said: 'Your mind is already liberated, your self-nature is pure.' Having spoken, he held the golden bowl in his right hand, raised it to the Brahma palace, and took the fragrant rice from there, preparing to offer it to the Sangha. And the Sangha worried.
金飯少。心各生厭。不得就食。
尊者曰。非我之咎。即命僧伽難提分坐同食。眾復訝之。
尊者曰。汝不得食。由心不了故。當知與吾分座同餐者。即過去婆羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中已至三果。未證無漏者也。
眾曰。我師神力斯可信矣。彼云過去佛者。即切疑焉。
僧伽難提知眾生慢。乃曰。自雙林示滅八百餘年。人無至信。正念輕微。不敬真如。唯愛神力。言訖。以右手漸展入地。至金剛輪際。取甘露水。以琉璃器持至會所。大眾即時欽慕。作禮悔過。
於是尊者告僧伽難提曰。如來以正法眼藏付囑迦葉。次第傳授而至於吾。吾今付汝。汝可護持。流佈將來。無令斷絕。偈曰。
於法實無證 不取亦不離 法非有無相 內外云何起
僧伽難提聞已。即于座前以偈贊曰。
善哉大聖者 心明如日月 一光照世界 暗魔無不滅
付法已。安座示滅。眾奉全身起塔。即前漢武帝朝也。
第十七祖僧伽難提尊者
室羅筏城寶莊嚴王子也。生而能言。常贊佛事。七歲即厭世樂。以偈告于父母曰。
稽首大慈父 和南骨血母 我今欲出家 幸愿哀愍故
父母聞偈。固止之。遂誓曰。我今不食。自取命終。乃
【現代漢語翻譯】 現代漢語譯本： 金色的飯食減少了，大家各自心生厭惡，無法下嚥。
尊者說：『這不是我的過錯。』隨即命令僧伽難提（Sanghanandi）分座一同進食。眾人又感到驚訝。
尊者說：『你們無法進食，是因為心中不明瞭的緣故。應當知道與我分座一同進餐的，就是過去的婆羅樹王如來（Bāluóshùwáng Rúlái）。他憐憫眾生而降臨於世。你們也是在莊嚴劫中已經達到三果，但尚未證得無漏果位的人。』
眾人說：『我師父的神力，我們相信了。但說他是過去的佛，我們實在懷疑。』
僧伽難提（Sanghanandi）知道眾人生起傲慢之心，於是說：『自從雙林示滅八百多年以來，人們沒有真正的信心，正念輕微，不敬重真如，只喜愛神通。』說完，用右手慢慢伸入地下，直到金剛輪際，取出甘露水，用琉璃器皿盛著帶到集會之處。大眾立刻欽佩仰慕，作禮懺悔。
於是尊者告訴僧伽難提（Sanghanandi）說：『如來將正法眼藏付囑給迦葉（Jiāyè），依次傳授直到我這裡。我現在傳給你，你應當護持，流佈到將來，不要讓它斷絕。』偈語說：
『對於法，實際上沒有證得，不執取也不捨離，法不是有也不是無相，內外又從何而生起？』
僧伽難提（Sanghanandi）聽后，就在座前用偈語讚頌說：
『好啊，偉大的聖者，心像日月一樣光明，一道光芒照耀世界，黑暗的邪魔沒有不被消滅的。』
傳法完畢后，安坐示寂。眾人供奉他的全身，建造佛塔。那時是前漢武帝時期。
第十七祖僧伽難提尊者（Sanghanandi）
是室羅筏城（Shìluófá chéng）寶莊嚴的王子。出生就能說話，常常讚頌佛事。七歲就厭惡世俗的快樂，用偈語告訴父母說：
『稽首大慈的父親，和南骨血的母親，我現在想要出家，希望你們哀憐我。』
父母聽了偈語，堅決阻止他。於是他發誓說：『我現在不吃飯，自己結束生命。』於是……
【English Translation】 English version: The golden rice diminished, and everyone felt disgusted, unable to eat.
The Venerable said, 'It is not my fault.' Then he ordered Sanghanandi (Sanghanandi) to share his seat and eat together. The assembly was surprised again.
The Venerable said, 'You cannot eat because your minds are not clear. You should know that the one who shares my seat and eats with me is the past Bāluóshùwáng Tathagata (Bāluóshùwáng Rúlái). He descended to this world out of compassion for beings. You are also those who have reached the third fruit in the Bhadrakalpa (Zhuāngyán jié), but have not yet attained the state of no outflows.'
The assembly said, 'We believe in our master's spiritual power. But we doubt that he is a past Buddha.'
Sanghanandi (Sanghanandi), knowing that the assembly had developed arrogance, said, 'More than eight hundred years have passed since the Parinirvana (Shìmiè) in the twin Sala trees, and people have no true faith, their right mindfulness is weak, they do not respect Suchness (Zhēnrú), and they only love spiritual powers.' After saying this, he slowly extended his right hand into the ground, reaching the edge of the Vajra wheel, and took out the nectar, holding it in a crystal vessel and bringing it to the assembly. The assembly immediately admired him and prostrated in repentance.
Then the Venerable told Sanghanandi (Sanghanandi), 'The Tathagata entrusted the Eye Treasury of the True Dharma to Kāśyapa (Jiāyè), and it has been transmitted in succession to me. Now I entrust it to you. You should protect it and spread it to the future, and do not let it be cut off.' The verse says:
'In reality, there is no attainment of the Dharma, neither grasping nor abandoning. The Dharma is neither existent nor non-existent. How can inside and outside arise?'
After hearing this, Sanghanandi (Sanghanandi) praised with a verse before the seat:
'Excellent, great sage, your mind is as bright as the sun and moon, one light illuminates the world, and dark demons are all extinguished.'
After transmitting the Dharma, he sat peacefully and passed away. The assembly venerated his whole body and built a stupa. This was during the reign of Emperor Wu of the Former Han Dynasty.
The Seventeenth Patriarch, Venerable Sanghanandi (Sanghanandi)
Was a prince of Baozhuangyan (Bǎozhuāngyán) in Shìluófá City (Shìluófá chéng). He could speak from birth and often praised the Buddha's deeds. At the age of seven, he became disgusted with worldly pleasures and told his parents in a verse:
'I bow to my compassionate father, I salute my mother of flesh and blood, I now wish to leave home, I hope you will have compassion on me.'
Upon hearing the verse, his parents firmly stopped him. So he vowed, 'I will not eat now and will end my life myself.' Then...
聽宮內出家。命沙門禪利多就宮傳導。經十九年。尊者每自唸曰。身居王宮。胡為出家。一夕。天光下燭。見一大路坦平。徐行數里。至一大山。下有石窟焉。乃宴寂于中。父既失子。即擯禪利多訪尋之。不知所在。
尊者后游摩提國。忽有微風襲眾。清涼休適。眾不知其然。尊者曰。此道德之風也。當有聖者出世。嗣續祖燈乎。
言訖。以神力攝諸大眾。登一高峰。名寶落迦。尊者曰。此山頂有紫雲如蓋。聖人居此矣。
尊者見一童子持圓鑒直造尊者前。尊者問。汝幾歲耶。
曰。我當百歲。
尊者曰。汝年尚幼。何言百歲。
曰。我不會理。正當百歲。
尊者曰。汝善機耶。
曰。佛言。
若人生百歲 不解諸佛機 未若生一日 而得決了之
師曰。汝持鏡者。意何所明。
答曰。
諸佛大圓鏡 內外無瑕翳 兩人同得見 心眼皆相似
父母奇之。舍令出家。尊者即與披剃受具。名伽耶舍多。
時風吹銅鳴聲。尊者問曰。鈴鳴耶。風鳴耶。
伽耶曰。非風鈴鳴。我心鈴耳。
尊者曰。非風鈴鳴。我心誰爾。
伽耶曰。俱寂靜故。非三昧也。
尊者曰。善哉。繼吾嗣者。非子而誰。即告
【現代漢語翻譯】 現代漢語譯本： 聽宮內有人出家，於是命令沙門禪利多（Chanliduō）到宮中傳導佛法。經過十九年，尊者常常自己想：『身居王宮，為何要出家呢？』一天晚上，天空光芒照耀下來，看見一條寬闊平坦的大路。他慢慢地走了幾里路，到了一座大山，山下有一個石窟，於是就在裡面安然入寂。他的父親失去了兒子，就責怪禪利多（Chanliduō）尋找他，但不知道他在哪裡。 尊者後來遊歷摩提國（Motiguo）。忽然有一陣微風吹過眾人，清涼舒適，眾人都不知道是怎麼回事。尊者說：『這是道德之風啊，應當有聖人出世，來繼承祖師的燈火吧。』 說完，尊者用神力攝取所有大眾，登上一個高峰，名叫寶落迦（Baoluojia）。尊者說：『這座山頂有紫色的雲彩像傘蓋一樣，聖人就住在這裡了。』 尊者看見一個童子拿著圓鏡，直接走到尊者面前。尊者問：『你幾歲了？』 童子說：『我應當一百歲了。』 尊者說：『你年紀還小，為什麼說一百歲？』 童子說：『我不會理會，正是一百歲。』 尊者說：『你善於領悟佛理嗎？』 童子說：『佛說：』 『若人生百歲，不解諸佛機，未若生一日，而得決了之。』 尊者說：『你拿著鏡子，想要說明什麼呢？』 童子回答說： 『諸佛大圓鏡，內外無瑕翳，兩人同得見，心眼皆相似。』 他的父母覺得很奇異，就捨棄他讓他出家。尊者就給他剃度，授具足戒，名叫伽耶舍多（Jiayeshedo）。 當時風吹銅鈴發出聲音，尊者問道：『是鈴在鳴叫呢？還是風在鳴叫呢？』 伽耶（Jiaye）說：『不是風在鳴叫，也不是鈴在鳴叫，是我的心在鳴叫。』 尊者說：『不是風在鳴叫，也不是鈴在鳴叫，那我的心是誰呢？』 伽耶（Jiaye）說：『因為都是寂靜的緣故，不是三昧（Sanmei）的境界。』 尊者說：『好啊！繼承我事業的人，不是你又是誰呢？』於是告訴大眾。
【English Translation】 English version: Having heard of someone renouncing the world within the palace, he ordered the Shramana Chanliduō to propagate the Dharma within the palace. After nineteen years, the Venerable One often thought to himself: 'Living in the royal palace, why did I renounce the world?' One night, heavenly light shone down, and he saw a wide and flat road. He walked slowly for several miles and arrived at a large mountain with a stone cave at its base, where he peacefully entered Nirvana. His father, having lost his son, blamed Chanliduō for finding him, but he did not know where he was. Later, the Venerable One traveled to Motiguo. Suddenly, a gentle breeze swept over the crowd, bringing coolness and comfort, but the crowd did not know what it was. The Venerable One said: 'This is the wind of morality. There should be a sage appearing in the world to inherit the lamp of the ancestral teachers.' Having spoken, the Venerable One used his divine power to gather all the people and ascend a high peak called Baoluojia. The Venerable One said: 'At the top of this mountain, there are purple clouds like a canopy. The sage resides here.' The Venerable One saw a child holding a round mirror, coming directly before him. The Venerable One asked: 'How old are you?' The child said: 'I should be a hundred years old.' The Venerable One said: 'You are still young, why do you say a hundred years old?' The child said: 'I do not understand reasoning, precisely a hundred years old.' The Venerable One said: 'Are you good at understanding the principles of Buddhism?' The child said: 'The Buddha said:' 'If a person lives a hundred years, but does not understand the mechanisms of all the Buddhas, it is not as good as living for a single day and attaining complete understanding.' The Master said: 'You hold the mirror, what do you intend to illustrate?' The child replied: 'The great round mirror of all the Buddhas, is without flaws or blemishes inside and out, two people can see it together, their minds and eyes are all similar.' His parents found it strange and relinquished him to renounce the world. The Venerable One then shaved his head, gave him the full precepts, and named him Jiayeshedo. At that time, the wind blew the copper bell, making a sound. The Venerable One asked: 'Is the bell ringing? Or is the wind ringing?' Jiaye said: 'It is not the wind ringing, nor the bell ringing, it is my mind ringing.' The Venerable One said: 'It is not the wind ringing, nor the bell ringing, then whose is my mind?' Jiaye said: 'Because all are in stillness, it is not the state of Samadhi.' The Venerable One said: 'Excellent! Who else but you will inherit my work?' Then he told the assembly.
曰。如來以大法眼藏付囑迦葉。如是展轉以至於吾。吾今付汝。汝善護持。流佈將來。勿令斷絕。汝受吾教。聽吾偈曰。
心地本無生 因地從緣起 緣種不相妨 花果亦復爾
付法已。攀樹而化。眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身葬子高原。而眾力不能舉。即就樹起塔。目前漢昭帝朝矣。
第十八祖伽耶舍多尊者
摩提國人也。姓郁頭藍。父天蓋。母方聖。夢大神持鑒。因而有娠。凡七日而誕。體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非常童。持鑒出遊。遇難提尊者。
至大月氏國。見一婆羅門舍有異氣。尊者將入彼舍。舍主鳩摩羅多問曰。是何從眾。
曰。佛弟子。彼聞佛號。心神竦然。即時閉戶。
尊者有頃自扣其扉。羅多曰。此舍無人。
尊者曰。答無者誰。羅多聞語。知是異人。遽開關延接。
尊者曰。者如來記。吾滅后千年。有大士出現于月氏國。紹隆玄化。今汝值吾。應斯嘉運。於是鳩摩羅多發宿命智。投滅出家。披剃受具訖。乃告之曰。如來以正法眼藏付囑迦葉。次第傳授而至於吾。吾今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
有種有心地 因緣能發萌 于緣不相礙 當生生
【現代漢語翻譯】 現代漢語譯本： （迦葉尊者）說：『如來將大法眼藏（Dharma Eye Treasury，指佛法的精髓）咐囑給迦葉（Kāśyapa）。就這樣輾轉相傳直到我。我現在把它咐囑給你。你好好守護它，流傳到未來，不要讓它斷絕。你接受我的教誨，聽我的偈頌： 『心地本來沒有生滅，因為依于因地而從緣生起，各種緣起種子互不相妨礙，花和果的顯現也是這樣。』 咐囑佛法完畢后，（伽耶舍多尊者）攀著樹而入滅。大眾議論說：『尊者在樹下歸於寂滅，難道是要垂蔭後代嗎？』想要用全身奉葬在子高原，但大家的力量都不能舉起（尊者的遺體）。於是就在樹旁建塔。當時是前漢昭帝的時代。 第十八祖伽耶舍多尊者（Gayasata）： 是摩提國人。姓郁頭藍（Ullambana），父親是天蓋，母親是方聖。母親夢見大神拿著鏡子，因此懷孕。七天就生下了尊者，身體像琉璃一樣晶瑩剔透，從不洗浴，自然香潔。從小就喜歡安靜，說的話不像一般的兒童。拿著鏡子出遊，遇到了難提尊者（Nandimitra）。 （伽耶舍多尊者）到達大月氏國（Yuezhi），看見一個婆羅門（Brahmin）的住所顯現出奇異的氣象。尊者將要進入那家住所，住所的主人鳩摩羅多（Kumarata）問道：『你是什麼人？』 （伽耶舍多尊者）回答說：『我是佛的弟子。』鳩摩羅多聽到『佛』這個名號，心神肅然，立刻關上了門。 尊者過了一會兒自己敲門。鳩摩羅多說：『這屋裡沒有人。』 尊者說：『回答「沒有」的是誰？』鳩摩羅多聽了這話，知道是異人，趕緊打開門迎接。 尊者說：『如來曾經授記，說我滅度后一千年，會有大士出現在月氏國，繼承和發揚玄妙的教化。現在你遇到了我，應和了這個美好的機緣。』於是鳩摩羅多回憶起了前世的智慧，捨棄世俗出家。剃度受戒完畢后，（伽耶舍多尊者）告訴他說：『如來將正法眼藏（Dharma Eye Treasury，指佛法的精髓）咐囑給迦葉（Kāśyapa），依次相傳直到我。我現在把它咐囑給你。你好好守護它，流傳到未來，不要讓它斷絕。你接受我的教誨，聽我的偈頌： 『有種子也有心地，因緣能夠使它發芽生長，在各種因緣之間互不相礙，應當生長的自然會生長。』
【English Translation】 English version: (Venerable Kāśyapa) said: 'The Tathagata (如來，Tathāgata) entrusted the Dharma Eye Treasury (大法眼藏, Dharma Eye Treasury, the essence of the Buddha's teachings) to Kāśyapa (迦葉, Kāśyapa). Thus, it has been passed down from one to another until me. Now I entrust it to you. You must protect it well, spread it to the future, and not let it be cut off. You receive my teachings, listen to my verse: 'The mind-ground is originally without arising, it arises from conditions based on the causal ground, the seeds of various conditions do not obstruct each other, and the manifestation of flowers and fruits is also like this.' After entrusting the Dharma, (Venerable Gayasata) ascended a tree and entered Nirvana. The assembly discussed: 'The Venerable one entered stillness under the tree, could it be to leave shade for future generations?' They wanted to bury the entire body at Zigao Plain, but everyone's strength could not lift (the Venerable one's remains). So they built a pagoda next to the tree. This was during the reign of Emperor Zhao of the Former Han Dynasty. The Eighteenth Patriarch, Venerable Gayasata (伽耶舍多, Gayasata): Was a native of the Modi country. His surname was Ullambana (郁頭藍, Ullambana), his father was Tiangai, and his mother was Fangsheng. His mother dreamed of a great deity holding a mirror, and thus became pregnant. He was born in seven days, his body as clear as crystal, never washed, naturally fragrant and pure. From a young age, he liked quietness, and his words were unlike those of ordinary children. He went out traveling with a mirror and encountered Venerable Nandimitra (難提尊者, Nandimitra). (Venerable Gayasata) arrived at the Great Yuezhi country (大月氏國, Yuezhi), and saw a Brahmin's (婆羅門, Brahmin) residence displaying extraordinary signs. The Venerable one was about to enter that residence, and the owner of the residence, Kumarata (鳩摩羅多, Kumarata), asked: 'Who are you?' (Venerable Gayasata) replied: 'I am a disciple of the Buddha.' Kumarata, upon hearing the name 'Buddha', was awestruck and immediately closed the door. After a while, the Venerable one knocked on the door himself. Kumarata said: 'There is no one in this house.' The Venerable one said: 'Who is it that answers 'no'?' Kumarata, hearing these words, knew that he was an extraordinary person and quickly opened the door to welcome him. The Venerable one said: 'The Tathagata (如來, Tathāgata) once prophesied that a thousand years after my Nirvana, a great being would appear in the Yuezhi country (月氏國, Yuezhi), inheriting and promoting the profound teachings. Now that you have met me, you are in accordance with this auspicious opportunity.' Thereupon, Kumarata recalled his wisdom from past lives and renounced the world to become a monk. After being tonsured and receiving the precepts, (Venerable Gayasata) told him: 'The Tathagata (如來, Tathāgata) entrusted the Dharma Eye Treasury (正法眼藏, Dharma Eye Treasury, the essence of the Buddha's teachings) to Kāśyapa (迦葉, Kāśyapa), which has been passed down in succession until me. Now I entrust it to you. You must protect it well, spread it to the future, and not let it be cut off. You receive my teachings, listen to my verse: 'There is a seed and there is a mind-ground, conditions can cause it to sprout and grow, among the various conditions there is no obstruction, what should grow will naturally grow.'
不生
尊者付法已。踴身虛空。現十八變。自焚其軀。以舍利起塔。即成帝朝也。
第十九祖鳩摩羅多尊者
大月氏國婆羅門之子也。昔為自在天人。見菩薩瓔珞。忽起愛心。墮生忉利。聞帝釋說法。復生梵天。以根利故。善談法要。諸天尊為導師。遂降月氏。
后至中天竺國。有大士名阇夜多。問曰。我家父母素重三寶。而嘗嬰疾瘵。凡所營作。皆不如意。而我鄰家久為旃陀羅行。而身常勇健。所作和合。彼何幸。而我何辜。
尊者曰。何足疑乎。且善惡之報。有三世焉。凡人但見仁夭暴壽。逆吉義兇。便為亡因果。虛罪福。殊不知影響相隨。毫釐靡忒。縱經百千萬劫。亦不磨滅。時阇耶多聞是語已。頓釋所疑。
尊者曰。汝雖已信三業。而未明業從惑生。惑從識有。識依不覺。不覺依心。心本清凈。無生滅．無造作．無報應．無勝負．寂寂然．靈靈然。汝若入此法門。可與諸佛同矣。一切善惡．有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧。懇求出家。
既受具。尊者告曰。吾今寂滅時至。如來以正法眼藏囑授迦葉。展轉相付而至於吾。吾今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
性上本無生 為對求人說 於法既無得 何懷
【現代漢語翻譯】 現代漢語譯本 不生
尊者（指鳩摩羅多尊者）傳法完畢后，躍身進入虛空，顯現十八種變化，然後自焚其身。人們用他的舍利建造佛塔，這座佛塔後來成爲了帝朝的象徵。
第十九祖 鳩摩羅多尊者（Kumāralāta）
是大月氏國（Greater Yuezhi）一位婆羅門（Brahmin）的兒子。過去他曾是自在天（Paranirmitavasavartin）的天人，見到菩薩（Bodhisattva）的瓔珞（necklace）時，忽然生起愛慕之心，因此墮落到忉利天（Trāyastriṃśa）。在忉利天聽到帝釋天（Indra）說法后，又轉生到梵天（Brahmā）。因為根器銳利，善於談論佛法的精要。諸位天神尊他為導師，於是降生到月氏國。
後來，尊者來到中天竺國（Central India）。有一位名叫阇夜多（Śayyāta）的大士問他：『我的父母一向敬重三寶（Three Jewels），但卻經常生病，而且無論做什麼都不順利。而我的鄰居長期從事旃陀羅（Caṇḍāla，賤民）的行業，卻身體強健，做什麼都順利。他有什麼幸運之處？我又有什麼罪過呢？』
尊者說：『這有什麼可懷疑的呢？善惡的報應，存在於過去、現在、未來三世之中。一般人只看到行善的人反而早逝，作惡的人反而長壽，違背道義的人反而吉祥，遵循道義的人反而遭遇兇險，就認為沒有因果報應，善惡沒有意義。他們不知道善惡的報應就像影子跟隨形體一樣，絲毫不會差錯。即使經過百千萬劫，也不會磨滅。』當時，阇夜多聽了這些話，立刻消除了心中的疑惑。
尊者說：『你雖然已經相信身、口、意三業（Three Karmas），但還不明白業是由迷惑產生的，迷惑是由識（consciousness）產生的，識依賴於不覺（non-awakening），不覺依賴於心（mind）。心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就可以與諸佛相同了。一切善惡、有為無為，都像夢幻一樣。』阇夜多聽從尊者的教誨，立刻開啟了宿世的智慧，懇求出家。
受具足戒（full monastic vows）后，尊者告訴他：『我現在寂滅（parinirvana）的時候到了。如來（Tathāgata）將正法眼藏（Right Dharma Eye Treasury）囑託給迦葉（Kāśyapa），輾轉相傳直到我這裡。我現在傳給你，你要好好守護，流傳到未來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』
『自性之上本來沒有生，是爲了對那些尋求真理的人說的。對於佛法既然沒有獲得，又懷念什麼呢？』
【English Translation】 English version Non-Birth
After the Venerable One (referring to Kumāralāta) transmitted the Dharma, he leaped into the void, manifested eighteen transformations, and then self-immolated his body. People built a pagoda with his relics, which later became a symbol of the imperial dynasty.
The Nineteenth Patriarch, Venerable Kumāralāta
He was the son of a Brahmin (Brahmin) in the Greater Yuezhi (Greater Yuezhi) kingdom. In the past, he was a Deva (god) in the Paranirmitavasavartin (Heaven of Free Control Enjoying What is Created by Others). When he saw the necklace (necklace) of a Bodhisattva (Bodhisattva), he suddenly developed a feeling of love and fell into the Trāyastriṃśa (Heaven of Thirty-three). After hearing Indra (Indra) preach the Dharma in Trāyastriṃśa, he was reborn in Brahmā (Brahmā). Because of his sharp faculties, he was good at discussing the essentials of the Dharma. The Devas honored him as a teacher, so he descended to the Yuezhi kingdom.
Later, the Venerable One came to Central India (Central India). A great being named Śayyāta (Śayyāta) asked him: 'My parents have always respected the Three Jewels (Three Jewels), but they are often sick, and whatever they do is not smooth. But my neighbor has long been engaged in the profession of Caṇḍāla (Caṇḍāla, outcast), but he is healthy and everything he does is smooth. What good fortune does he have? And what sin do I have?'
The Venerable One said: 'What is there to doubt? The retribution of good and evil exists in the three periods of past, present, and future. Ordinary people only see that those who do good die early, while those who do evil live long, those who go against morality are auspicious, and those who follow morality encounter misfortune, and then they think that there is no cause and effect, and that good and evil are meaningless. They do not know that the retribution of good and evil is like a shadow following a form, without the slightest error. Even after hundreds of millions of kalpas, it will not be erased.' At that time, Śayyāta listened to these words and immediately dispelled the doubts in his heart.
The Venerable One said: 'Although you already believe in the three karmas (Three Karmas) of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion arises from consciousness (consciousness), consciousness depends on non-awakening (non-awakening), and non-awakening depends on mind (mind). The mind is originally pure, without birth and death, without creation, without retribution, without victory or defeat, silent and luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Śayyāta listened to the Venerable One's teachings and immediately opened up his wisdom from past lives and earnestly requested to become a monk.
After receiving the full monastic vows (full monastic vows), the Venerable One told him: 'Now the time for my parinirvana (parinirvana) has come. The Tathāgata (Tathāgata) entrusted the Right Dharma Eye Treasury (Right Dharma Eye Treasury) to Kāśyapa (Kāśyapa), which has been passed down to me. Now I pass it on to you, you must protect it well, spread it to the future, and do not let it be cut off. You accept my teachings, listen to my verse:'
'Originally there is no birth on the nature, it is said to those who seek the truth. Since there is no attainment of the Dharma, what is there to miss?'
決不決
師曰。此是妙音如來見性清凈之句。汝宜傳佈。言訖。即于座上放大光明。照曜四眾。而入寂滅。阇夜多起塔崇奉。即王莽時也。
第二十祖阇夜多尊者
北天竺國人也。智慧淵沖。化導無量。后至羅閱城。數揚頓教。彼有學眾。唯尚辯論。為之首者。名婆修槃頭。常一食不臥。六時禮佛。清凈無慾。為眾所歸。
尊者將欲度之。先問彼眾曰。此遍行頭陀能修梵行。可得佛道乎。
眾曰。道由行證。必獲聖果。
尊者曰。今此頭陀與道遠矣。不久當墮。
眾曰。尊者有何德行而譏我師。
尊者曰。我不求道。亦不顛倒。我不禮拜。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。
時遍行聞已。發無漏智。歡喜讚歎尊者。而說偈曰。
稽首三昧尊 不求于佛道 不禮亦不慢 心不生顛倒 不坐不懈怠 但食無所好 雖慢而不遲 雖急而不躁 今我遇尊者 和南依師教
尊者謂眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入于佛慧。復告遍行頭陀曰。吾適對眾抑挫仁者。得無惱於衷乎。
曰。我憶念過去劫前。生安樂國
【現代漢語翻譯】 現代漢語譯本 決不決
師父說：『這是妙音如來（妙音如來：佛名）見性清凈的語句，你應該廣為傳佈。』說完，就在座位上放出大光明，照耀四眾，然後進入寂滅。阇夜多（阇夜多：人名，第二十祖）建造佛塔來崇奉他，那時是王莽時期。
第二十祖阇夜多尊者（阇夜多尊者：第二十祖）
是北天竺國（北天竺國：古印度北部）人。智慧深邃，教化引導無量眾生。後來到了羅閱城（羅閱城：古印度城市），多次宣揚頓悟之教。那裡有一群學眾，只崇尚辯論，他們的首領名叫婆修槃頭（婆修槃頭：人名），常常一天只吃一餐，不睡覺，六個時辰都禮拜佛，清凈沒有慾望，被大眾所歸服。
尊者將要度化他，先問那些學眾說：『這位遍行頭陀（遍行頭陀：苦行僧）能夠修行梵行（梵行：清凈的修行），可以證得佛道嗎？』
學眾說：『道是由修行證得的，必定能獲得聖果。』
尊者說：『現在這位頭陀離道還很遠，不久將會墮落。』
學眾說：『尊者有什麼德行，竟然譏諷我們的老師？』
尊者說：『我不追求道，也不顛倒妄想。我不禮拜，也不輕慢。我不長時間打坐，也不懈怠。我不只吃一餐，也不雜亂飲食。我不知足，也不貪慾。心中沒有所求，這就叫做道。』
當時遍行頭陀聽了之後，發起無漏智慧，歡喜讚歎尊者，並且說了偈語：
『稽首三昧尊，不求于佛道，不禮亦不慢，心不生顛倒，不坐不懈怠，但食無所好，雖慢而不遲，雖急而不躁，今我遇尊者，和南依師教。』
尊者對大眾說：『明白我的意思嗎？我之所以那樣說，是因為他求道的心太急切了。要知道，弦拉得太緊就會斷。所以我沒有讚揚他，而是要讓他安住在安樂之地，進入佛的智慧。』又告訴遍行頭陀說：『我剛才當著大家的面貶低你，你心裡不會惱怒吧？』
遍行頭陀說：『我憶念過去劫前，曾經生在安樂國（安樂國：通常指西方極樂世界）。』
【English Translation】 English version Resolution or Non-Resolution
The Master said, 'This is the phrase of Miaoyin Tathagata (Miaoyin Tathagata: Name of a Buddha) seeing the purity of nature. You should spread it widely.' Having spoken, he emitted great light from his seat, illuminating the four assemblies, and then entered into stillness. Jhayata (Jhayata: Name of a person, the Twentieth Ancestor) built a pagoda to venerate him. This was during the time of Wang Mang.
The Twentieth Ancestor, Venerable Jhayata (Venerable Jhayata: The Twentieth Ancestor)
He was a native of North India (North India: Ancient northern India). His wisdom was profound, and he transformed and guided countless beings. Later, he arrived at Rajagriha (Rajagriha: Ancient Indian city), where he repeatedly proclaimed the teaching of sudden enlightenment. There, a group of students only valued debate. Their leader was named Vasubandhu (Vasubandhu: Name of a person), who always ate only one meal a day, did not sleep, and prostrated to the Buddha six times a day. He was pure and without desires, and was revered by the masses.
The Venerable One, intending to liberate him, first asked the assembly, 'Can this wandering ascetic (wandering ascetic: A wandering monk practicing asceticism) cultivate pure conduct (pure conduct: Pure practice) and attain Buddhahood?'
The assembly said, 'The Path is attained through practice, and one will surely obtain the holy fruit.'
The Venerable One said, 'This ascetic is far from the Path and will soon fall.'
The assembly said, 'What virtues does the Venerable One possess that he criticizes our teacher?'
The Venerable One said, 'I do not seek the Path, nor am I deluded. I do not prostrate, nor do I slight. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed foods. I am not content, nor am I greedy. My mind has no desires. This is called the Path.'
At that time, the wandering ascetic, having heard this, awakened to uncontaminated wisdom, joyfully praised the Venerable One, and spoke this verse:
'I bow to the Samadhi Venerable, not seeking the Buddha Path, neither prostrating nor slighting, the mind does not give rise to delusion, not sitting nor being lazy, only eating without preferences, though slow, not delayed, though urgent, not agitated, now I meet the Venerable One, I respectfully follow the teacher's instructions.'
The Venerable One said to the assembly, 'Do you understand my meaning? The reason I said that is because his mind is too eager in seeking the Path. You should know that a string pulled too tight will break. Therefore, I did not praise him, but rather wanted him to abide in a place of peace and joy, and enter into the wisdom of the Buddha.' He then said to the wandering ascetic, 'I just now belittled you in front of everyone. Are you not annoyed in your heart?'
The wandering ascetic said, 'I remember that in a past kalpa, I was born in the Land of Bliss (Land of Bliss: Usually refers to the Western Pure Land).'
。師于智者月凈。記我當證斯陀含。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁𦘕佛面。以此過慢。退失二果。我悔咎以來。聞諸惡言。如風如響。惟愿尊者大慈。以妙法垂誨。
尊者曰。汝久殖德本。當繼吾宗。如來以大法眼藏密傳迦葉。次第囑授而至於吾。吾今付汝。汝善護持。流佈將來。勿令斷絕。汝受吾教。聽吾偈曰。
言下合無生 同於法界性 若能如是解 通達事理竟
尊者付法已。不起于座。奄然歸寂。阇維。收舍利起塔。即漢明帝朝也。
第二十一祖婆修槃頭尊者
羅閱城人也。姓毗舍佉。父光蓋。母字嚴一。家富而無子。父母禱于佛塔而求嗣焉。一夕。母夢吞明昧二珠。覺而有孕。經七日。有一羅漢名為賢眾。至其家。問曰。
我行四國土 尋光到於此 汝是誰居舍 而感生聖子
光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席。光蓋罔測其由。遂取一寶珠跪獻。賢眾既受之。殊無遜謝。光蓋不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者避之。
賢眾曰。我受禮納珠。貴福汝爾。汝婦懷聖子。生當爲世明燈。故吾避之。非重女人也
【現代漢語翻譯】 現代漢語譯本：智者月凈法師告訴我，我將證得斯陀含果（梵語：Sakrdāgāmin，二果阿羅漢）。當時有一位大光明菩薩出世，我因為年老，拄著枴杖去禮拜他。法師責罵我說：『重視兒子而輕視父親，真是太卑鄙了！』當時我認為自己沒有過錯，請求法師指教。法師說：『你禮拜大光明菩薩，用枴杖倚靠墻壁，玷污了佛像的面容，因為這個過失和傲慢，退失了二果。』我自從悔過以來，聽到各種惡言，都像風聲和迴響一樣，不再放在心上。只希望尊者您大慈大悲，用妙法來教誨我。
尊者說：『你長久以來積累了深厚的德行，應當繼承我的宗脈。如來將大法眼藏秘密地傳給迦葉（梵語：Kāśyapa，佛教中的一位重要弟子），依次囑咐傳授，直到我這裡。我現在將它交付給你，你好好守護，流傳到將來，不要讓它斷絕。你接受我的教誨，聽我的偈語：
『言下合無生，同於法界性，若能如是解，通達事理竟。』
尊者傳法完畢后，沒有起身，安然圓寂。火化后，收取捨利，建造佛塔。那時是漢明帝時期。
第二十一祖 婆修槃頭尊者（梵語：Vasubandhu）
是羅閱城人，姓毗舍佉（梵語：Visakha），父親是光蓋，母親的名字是嚴一。家裡富有，但沒有兒子。父母向佛塔祈禱求子。一天晚上，母親夢見吞下明昧二珠，醒來后就懷孕了。過了七天，有一位羅漢，名叫賢眾，來到他們家，問道：
『我行四國土，尋光到於此，汝是誰居舍，而感生聖子？』
光蓋設禮迎接，賢眾端坐接受。嚴一出來拜見，賢眾避開座位。光蓋不明白是什麼原因，於是取出一顆寶珠跪著獻給賢眾。賢眾接受了寶珠，卻沒有謙讓推辭的意思。光蓋忍不住問道：『我是丈夫，行禮您不顧，我的妻子有什麼德行，您要避開她？』
賢眾說：『我接受你的禮和寶珠，是爲了給你帶來福報。你的妻子懷著聖子，出生后應當成為世間的明燈，所以我避開她，不是因為重視女人。』
【English Translation】 English version: The Venerable Zhi Zhe Yue Jing told me that I would attain the state of Sakrdāgāmin (meaning 'once-returner', the second stage of enlightenment). At that time, a Great Light Bodhisattva appeared in the world. Because I was old, I leaned on my staff to pay homage to him. The Venerable scolded me, saying, 'You value the son and belittle the father, how despicable!' At that time, I thought I was not at fault and asked the Venerable to instruct me. The Venerable said, 'You paid homage to the Great Light Bodhisattva, and leaned your staff against the wall, defiling the face of the Buddha. Because of this fault and arrogance, you lost the second fruit.' Since repenting, I have heard all kinds of evil words like the wind and echoes, no longer taking them to heart. I only hope that you, Venerable One, with great compassion, will teach me with the wonderful Dharma.
The Venerable said, 'You have long cultivated virtuous roots and should inherit my lineage. The Tathagata secretly transmitted the Dharma Eye Treasury to Kāśyapa (one of the principal disciples of the Buddha), and successively entrusted it until it reached me. I now entrust it to you. You must protect it well, spread it to the future, and not let it be cut off. You receive my teachings, listen to my verse:
'Upon hearing, unite with non-birth, be the same as the nature of the Dharma realm, if one can understand in this way, one will completely comprehend affairs and principles.'
After transmitting the Dharma, the Venerable did not rise from his seat and peacefully passed away. After cremation, the relics were collected and a pagoda was built. That was during the reign of Emperor Ming of the Han Dynasty.
The Twenty-first Patriarch, Venerable Vasubandhu
Was a native of the city of Ràoyue, with the surname Visakha. His father was Guang Gai, and his mother's name was Yan Yi. The family was wealthy but had no children. The parents prayed at the Buddhist pagoda for a son. One night, the mother dreamed of swallowing two pearls, one bright and one dim. Upon waking, she was pregnant. After seven days, a Arhat named Xian Zhong came to their house and asked:
'I travel through the four lands, seeking light and arriving here. Whose house is this, that is blessed to give birth to a holy child?'
Guang Gai prepared a respectful greeting, and Xian Zhong sat upright to receive it. Yan Yi came out to pay her respects, and Xian Zhong avoided the seat. Guang Gai did not understand the reason, so he took out a precious pearl and knelt to offer it to Xian Zhong. Xian Zhong accepted the pearl without any humility or refusal. Guang Gai could not bear it and asked, 'I am a husband, and you do not acknowledge my respect. What virtue does my wife have that you avoid her?'
Xian Zhong said, 'I accept your respect and the pearl to bring you blessings. Your wife is pregnant with a holy child, who will become a light for the world when he is born, so I avoid her, not because I value women.'
。
賢眾又曰。汝婦當生二子。一名婆修槃頭。則吾所尊者也。二名芻尼。(此云野鵲子)昔如來在雪山修道。芻尼巢于頂上。佛既成道。芻尼受報為那提國王。佛記曰。汝至第二五百年。生羅閱城。毗舍佉家。與聖同胞。今無爽矣。
既生二子。尊者婆修槃頭年至十五。禮光度羅漢出家。感毗婆訶菩薩與之受具。至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問尊者曰。羅閱城土風與此何異。
尊者曰。彼土曾三佛出世。今王國有二師化導。
曰。二師者誰。
尊者曰。佛記第二五百年。有一神力大士出家繼聖。即王之次子也。吾雖德薄。當預其志。
王曰。誠如尊者所言。當舍此子作沙門。
尊者曰。善哉大王。能遵佛旨。
后告之曰。如來以大法眼藏密傳迦葉。如是次第展轉以至吾。吾今付汝。汝善護持。流化將來。無令斷絕。汝受吾教。聽吾偈曰。
泡幻同無礙 如何不了悟 達法在其中 非今亦非古
尊者付法已。凝然示寂。眾奉香大師焚其身。收舍利建塔。即煬帝朝也。
第二十二祖摩拏羅尊者
那提國常自在王之子也。年三十。遇婆修尊者。至西印土。彼國王名得度。即瞿曇族姓。歸依佛乘。勤行精
【現代漢語翻譯】 現代漢語譯本： 賢眾又說：『你的妻子應當生兩個兒子，一個名叫婆修槃頭（Vasubandhu），他將是我所尊敬的人。另一個名叫芻尼（Chuni）（意為野鵲子），過去如來在雪山修行時，芻尼在佛的頭頂上築巢。佛陀成道后，芻尼受到果報轉世為那提（Nati）國王。佛陀曾預言說：『你到第二個五百年時，將出生在羅閱城（Rajagriha），毗舍佉（Visakha）家，與聖人同胞。』現在看來沒有差錯。』 生下兩個兒子后，尊者婆修槃頭（Vasubandhu）年滿十五歲，禮光度羅漢（Guangdu Luohan）出家，感得毗婆訶菩薩（Pipohe Pusa）為他授具足戒。他來到那提國（Nati），那裡的國王名叫常自在（Changzizai），有兩個兒子，一個名叫摩訶羅（Mahaluo），另一個名叫摩拏羅（Manaluo）。國王問尊者說：『羅閱城（Rajagriha）的風土人情與這裡有什麼不同？』 尊者說：『那個地方曾經有三尊佛出世，現在國王的國家有兩位導師教化。』 國王問：『兩位導師是誰？』 尊者說：『佛陀曾預言在第二個五百年，會有一位具有神通力的大士出家繼承聖業，就是國王的第二個兒子。我雖然德行淺薄，但應當參與他的志向。』 國王說：『如果真像尊者所說，我應當捨棄這個兒子讓他做沙門。』 尊者說：『大王真是太好了，能夠遵從佛的旨意。』 後來，婆修槃頭（Vasubandhu）告訴摩拏羅（Manaluo）說：『如來將大法眼藏秘密傳給迦葉（Kasyapa），就這樣依次輾轉相傳直到我。我現在傳給你，你好好守護，流傳到將來，不要讓它斷絕。你接受我的教法，聽我的偈語： 『泡影幻化一樣沒有阻礙， 為何不能了悟？ 通達佛法就在其中， 既不是現在也不是過去。』 尊者傳法完畢，安詳地示寂。眾人用香木火化了他的遺體，收取捨利建造佛塔，那時是隋煬帝時期。 第二十二祖摩拏羅尊者（Manaluo）： 是那提國（Nati）常自在王（Changzizai）的兒子。三十歲時，遇到婆修尊者（Vasubandhu），前往西印度，那裡的國王名叫得度（Dedu），是瞿曇（Gotama）族姓，歸依佛法，勤奮修行。
【English Translation】 English version: The Worthy Assembly further said: 'Your wife shall bear two sons. One shall be named Vasubandhu, whom I shall revere. The second shall be named Chuni (meaning 'field crow'). In the past, when the Tathagata was cultivating the Way on Snow Mountain, a Chuni nested on his head. After the Buddha attained enlightenment, the Chuni received the karmic reward of being reborn as the King of Nati. The Buddha prophesied: 'In the second five hundred years, you will be born in Rajagriha, in the Visakha family, as a sibling of a sage.' Now it has come to pass without error.' After the two sons were born, Venerable Vasubandhu reached the age of fifteen and took ordination from Luohan Guangdu, moved by Bodhisattva Pipohe who bestowed upon him the full precepts. He went to the country of Nati, where the king was named Changzizai, who had two sons, one named Mahaluo, and the other named Manaluo. The king asked the Venerable One: 'How do the customs of Rajagriha differ from those here?' The Venerable One said: 'In that land, three Buddhas have appeared in the world. Now, in Your Majesty's kingdom, there are two teachers who guide and transform.' The King asked: 'Who are these two teachers?' The Venerable One said: 'The Buddha prophesied that in the second five hundred years, a great being with divine powers will renounce the world and continue the holy work. That is Your Majesty's second son. Although my virtue is meager, I should participate in his aspiration.' The King said: 'If it is truly as the Venerable One says, I should relinquish this son to become a Shramana.' The Venerable One said: 'Excellent, Great King, that you can follow the Buddha's will.' Later, Vasubandhu told Manaluo: 'The Tathagata secretly transmitted the Dharma Eye Treasury to Kasyapa, and so on, passing it down in succession until me. Now I entrust it to you. You must protect it well, spread it to the future, and not let it be cut off. You receive my teaching, listen to my verse:' 'Bubbles and illusions are equally unobstructed, Why not awaken to this? Attaining the Dharma lies within, Neither now nor ancient.' After the Venerable One transmitted the Dharma, he peacefully entered Nirvana. The assembly offered fragrant wood and cremated his body, collecting the relics to build a stupa. This was during the reign of Emperor Yang of the Sui Dynasty. The Twenty-second Patriarch, Venerable Manaluo: Was the son of King Changzizai of Nati. At the age of thirty, he encountered Venerable Vasubandhu and went to West India. The king there was named Dedu, of the Gotama clan, who took refuge in the Buddha's teachings and diligently practiced.
進。一日。於行道處現一小塔。欲取供養。眾莫能舉。王即大會梵行．禪觀．咒術等三眾。皆莫能辦。尊者即為王廣說塔之所因。今之所現。王福力之所致也。(阿育王塔。此不繁錄)王聞是說。乃曰。至聖難逢。世樂非久。即傳位太子。投祖出家。遂證四果。
尊者深加慰誨曰。汝居此國。善自度人。今異域有大法器。吾當化之。
曰。師應跡十方。舉念當至。寧勞往耶。
尊者曰。然。
時鶴勒那為彼國王寶印說修多羅偈。忽曰。祖師摩拏羅將至。時王與鶴勒那俱遙作禮。尊者即辭得度比丘。往月氏國。受王與鶴勒那供養。
后鶴勒那問尊者曰。我止林間。已經九白。(印土以一年為一白)有弟子龍子者。幼而聦慧。我於三世推窮。莫知其本。
尊者曰。此子于往劫中。生妙善國婆羅門家。曾以梅檀施於佛宇。作槌橦鐘。受執聦敏。為眾欽仰。
尊者曰。我有無上法寶。汝當聽受。乃曰。如來以正法眼藏傳授迦葉。展轉次第以至於吾。吾當授汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
心隨萬境轉 轉處實能幽 隨流認得性 無喜復無憂
摩拏羅付法已。即從座踴身虛空。呈十八種變。還本座跏趺而逝。鶴勒那與寶印王等。共奉香
【現代漢語翻譯】 現代漢語譯本 進。有一天，在一處行道的地方出現了一座小塔（塔，一種佛教建築，通常存放聖物）。國王想要取來供養，但眾人沒有誰能舉動它。國王於是召集了所有梵行（梵行，指清凈的修行生活）、禪觀（禪觀，指禪定和觀想）、咒術等三種修行人，但都無法移動。尊者（尊者，指摩拏羅尊者）便為國王詳細講述了這座塔出現的原因，以及現在顯現的緣由，都是國王的福德之力所致（阿育王塔，此處不詳細記載）。國王聽了這些話，便說：『至聖之人難以遇到，世間的快樂並非長久。』於是將王位傳給太子，投奔祖師出家，最終證得了四果（四果，指聲聞乘修行的四個階段：須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 尊者（尊者，指摩拏羅尊者）深深地加以慰問和教誨說：『你居住在這個國家，要好好地度化眾人。現在異域有大法器，我應當去教化他。』 （鶴勒那）說：『師父應跡十方，舉念之間就能到達，何必勞煩親自前往呢？』 尊者（尊者，指摩拏羅尊者）說：『是的。』 當時鶴勒那為彼國的國王寶印（寶印，人名，國王名）宣說修多羅偈（修多羅偈，指佛經中的偈頌）。忽然說：『祖師摩拏羅（摩拏羅，人名，尊者名）將要到來。』當時國王和鶴勒那一起遙遠地作禮。尊者（尊者，指摩拏羅尊者）於是告別已經得度的比丘，前往月氏國（月氏國，古代西域國家），接受國王寶印（寶印，人名，國王名）和鶴勒那的供養。 後來鶴勒那問尊者（尊者，指摩拏羅尊者）說：『我住在林間，已經過了九白（九白，指九年。印度的習俗以一年為一白）。有一個弟子名叫龍子（龍子，人名），從小就聰明有智慧。我用三世的智慧來推究，也無法知道他的來歷。』 尊者（尊者，指摩拏羅尊者）說：『這個孩子在過去劫中，出生在妙善國（妙善國，地名）的婆羅門（婆羅門，印度教的祭司階層）家中，曾經用梅檀（梅檀，一種香木）施捨給佛寺，用來做槌橦鐘（槌橦鐘，指敲鐘的槌），接受執事時非常聰明敏捷，受到眾人的欽佩和仰慕。』 尊者（尊者，指摩拏羅尊者）說：『我有無上的法寶，你應該聽受。』於是說：『如來將正法眼藏（正法眼藏，指佛法的精髓）傳授給迦葉（迦葉，人名，佛陀的弟子），輾轉次第地傳到我這裡。我應當傳授給你，你要好好地守護保持，流佈到將來，不要讓它斷絕。你接受我的教誨，聽我的偈頌： 『心隨萬境轉，轉處實能幽，隨流認得性，無喜復無憂。』 摩拏羅（摩拏羅，人名，尊者名）傳法完畢后，就從座位上跳身到虛空中，呈現十八種變化，回到原來的座位上結跏趺坐而逝。鶴勒那與寶印王（寶印王，人名，國王名）等，共同奉上香
【English Translation】 English version Jin. One day, a small stupa (stupa, a Buddhist structure, usually containing relics) appeared at a place for walking meditation. The king wanted to take it for offering, but no one could lift it. The king then gathered the three groups of practitioners: Brahmacharya (Brahmacharya, referring to a pure and chaste life), meditation and contemplation (meditation and contemplation, referring to dhyana and vipassana), and mantra practitioners, but none could move it. The Venerable (Venerable, referring to Venerable Manura) then explained to the king in detail the cause of the stupa's appearance and the reason for its current manifestation, all due to the king's merit and virtue (Ashoka Stupa, not detailed here). Upon hearing these words, the king said, 'It is difficult to encounter a supremely wise person, and worldly pleasures are not lasting.' He then passed the throne to the crown prince, joined the Sangha under the guidance of the patriarch, and eventually attained the four fruits (four fruits, referring to the four stages of attainment in the Sravaka path: Srotaapanna, Sakrdagamin, Anagamin, and Arhat). The Venerable (Venerable, referring to Venerable Manura) deeply consoled and instructed him, saying, 'You reside in this country, you must diligently liberate people. Now there is a great vessel of Dharma in a foreign land, I should go and transform him.' (Kakula) said, 'Master's traces are everywhere in the ten directions, and he can arrive with a single thought. Why bother to go in person?' The Venerable (Venerable, referring to Venerable Manura) said, 'Indeed.' At that time, Kakula was reciting Sutra verses to King Ratnamudra (Ratnamudra, a person's name, a king's name) of that country. Suddenly, he said, 'Patriarch Manura (Manura, a person's name, a Venerable's name) is about to arrive.' At that time, the king and Kakula together made a distant bow. The Venerable (Venerable, referring to Venerable Manura) then bid farewell to the already liberated Bhikkhus and went to the country of Yuezhi (Yuezhi, an ancient country in the Western Regions), receiving offerings from King Ratnamudra (Ratnamudra, a person's name, a king's name) and Kakula. Later, Kakula asked the Venerable (Venerable, referring to Venerable Manura), 'I have been living in the forest for nine years (nine years, referring to nine years. In India, one year is considered one white). I have a disciple named Dragon Son (Dragon Son, a person's name), who is intelligent and wise from a young age. I have investigated through the three lifetimes, but I cannot know his origin.' The Venerable (Venerable, referring to Venerable Manura) said, 'This child, in a past kalpa, was born into a Brahmin (Brahmin, the priestly class in Hinduism) family in the country of Myau-shan (Myau-shan, a place name). He once donated sandalwood (sandalwood, a type of fragrant wood) to a Buddhist temple to make a mallet for striking the bell (mallet for striking the bell, referring to the mallet for ringing the bell). He was very intelligent and quick when accepting duties, and was admired and respected by everyone.' The Venerable (Venerable, referring to Venerable Manura) said, 'I have the supreme Dharma treasure, you should listen and receive it.' Then he said, 'The Tathagata transmitted the Eye Treasury of the True Dharma (Eye Treasury of the True Dharma, referring to the essence of the Buddha's teachings) to Kasyapa (Kasyapa, a person's name, a disciple of the Buddha), and it has been passed down to me in successive order. I should transmit it to you, you must protect and maintain it well, and spread it to the future, do not let it be cut off. You receive my teachings, listen to my verse: 'The mind follows the myriad realms, the turning place is truly profound, following the flow, recognize the nature, without joy or sorrow.' After Manura (Manura, a person's name, a Venerable's name) finished transmitting the Dharma, he jumped from his seat into the void, displaying eighteen kinds of transformations, and returned to his original seat, sitting in the lotus position and passed away. Kakula and King Ratnamudra (Ratnamudra, a person's name, a king's name) and others, together offered incense
木茶毗。收舍利起塔。即桓帝朝也。
天聖廣燈錄卷第四 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第五 ［宋實］
第二十三祖鶴勒那尊者
月氏國人也。姓婆羅門。父千勝。母金光。其家富而無子。乃禱於七佛金幢。既而金光夢神童手持金環而謂曰。吾來矣。覺而有孕。
一日。有沙門至其舍。曰。汝所懷子。德業非世所知。能仁遺記。當隆佛事。可凈心保護。
洎降誕日。天雨異花。地現金寶。其王聞之。嚴駕往視。因持子還宮而育之。嬪御千人皆愿傅養。付與未決。尊者化千子各置嬪懷。相貌無殊。王深嘆異。乃說偈曰。
我今無太子 欲收于汝故 汝現神通者 令我心不定 汝有神通者 當現本來身 汝無神通者 常作宮千子
偈已。所化千子變白光而沒。其婆羅門之子已在其家矣。
七歲。遊行聚落。睹民間淫祀。乃入廟叱之曰。汝妄興禍福。幻惑於人。歲廢牲牢。傷害斯甚。言訖。廟貌忽然而壞。由是鄉黨謂之聖子。
年二十二。出家受具。三十遇摩拏羅尊者。行化至中印土。彼國王名無畏海。崇信三寶。尊者為說正法次。王忽見二人緋素服拜尊者。王問曰。此何人也。
師曰
【現代漢語翻譯】 現代漢語譯本 木茶毗（地名）。收取捨利建造佛塔，就在漢桓帝在位時期。
《天聖廣燈錄》卷第四 卍新續藏第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第五 ［宋 實］
第二十三祖 鶴勒那尊者
是月氏國人。姓婆羅門。父親名叫千勝，母親名叫金光。他們家很富有，但是沒有兒子。於是向七佛金幢祈禱。不久，金光夢見一個神童，手裡拿著金環對她說：『我來了。』醒來后就懷孕了。
有一天，有個沙門來到他們家，說：『你懷的孩子，他的德行和事業不是世俗所能瞭解的。是能仁（釋迦牟尼佛的別稱）的遺言所記，將來會弘揚佛法。要用心保護他。』
等到降生那天，天上降下奇異的花朵，地上出現金銀珠寶。國王聽說了這件事，隆重地駕車前去觀看，於是把孩子帶回宮中撫養。後宮的嬪妃們都想侍奉他，無法決定給誰。尊者化現出千個孩子，分別放在嬪妃的懷裡，相貌沒有差別。國王深深地感到驚異，於是說了偈語：
『我現在沒有太子，想要收養你，所以才這樣。你顯現神通，讓我心神不定。你有神通，應當顯現你本來的身。你沒有神通，就常常做我宮中的千子。』
偈語說完，所化現的千個孩子變成白光消失了，那個婆羅門的孩子已經在自己家裡了。
七歲的時候，在**聚落（地名），看到民間有不正當的祭祀，於是進入廟裡斥責他們說：『你們胡亂製造禍福，用幻術迷惑人，每年宰殺牲畜，傷害太大了。』說完，廟宇忽然倒塌了。因此鄉里的人都稱他為聖子。
二十二歲時，出家受具足戒。三十歲時遇到摩拏羅尊者（人名），尊者前往中印度弘揚佛法。那裡的國王名叫無畏海（人名），崇信三寶。尊者為國王宣說正法時，國王忽然看見兩個人穿著紅色的官服拜見尊者。國王問道：『這兩人是什麼人？』
尊者說：
【English Translation】 English version Mu Cha Pi (place name). Collecting Śarīra (relics) to build a pagoda, which was during the reign of Emperor Huan of the Han Dynasty.
Tiansheng Guangdeng Lu, Volume 4 Supplement to the Buddhist Canon Continued, No. 1553, Tiansheng Guangdeng Lu, Volume 78
Tiansheng Guangdeng Lu, Volume 5 [Song Shi]
The Twenty-third Ancestor, Venerable Helena
He was a native of Yuezhi. His surname was Brahmin. His father was named Qiansheng, and his mother was named Jinguang. Their family was wealthy but had no children. So they prayed to the Seven Buddhas' Golden Banner. Soon, Jinguang dreamed of a divine child holding a golden ring, who said to her, 'I have come.' She woke up and was pregnant.
One day, a Shramana (monk) came to their house and said, 'The child you are carrying, his virtue and career are beyond what the world can understand. It is recorded in the testament of Sakyamuni Buddha that he will promote Buddhism in the future. You must protect him with all your heart.'
When the day of his birth arrived, strange flowers rained down from the sky, and gold and jewels appeared on the ground. The king heard of this and solemnly drove to see it, and then took the child back to the palace to raise him. The concubines in the harem all wanted to serve him, and it was impossible to decide who to give him to. The Venerable transformed into a thousand children, each placed in the arms of a concubine, with no difference in appearance. The king was deeply amazed, and then spoke a Gatha (verse):
'I have no crown prince now, so I want to adopt you, that's why I do this. You manifest supernatural powers, making my mind uneasy. If you have supernatural powers, you should reveal your original body. If you have no supernatural powers, then always be my thousand sons in the palace.'
After the Gatha was spoken, the thousand transformed children turned into white light and disappeared, and the Brahmin's child was already in his own home.
At the age of seven, in **Ju Luo (place name), he saw improper sacrifices among the people, so he entered the temple and rebuked them, saying, 'You recklessly create misfortune and fortune, and use illusions to bewilder people, slaughtering livestock every year, causing great harm.' After he finished speaking, the temple suddenly collapsed. Therefore, the people in the village called him a holy child.
At the age of twenty-two, he left home and received full ordination. At the age of thirty, he met Venerable Manura (person's name). The Venerable went to Central India to promote Buddhism. The king there was named Fearless Sea (person's name), who revered the Three Jewels. When the Venerable was expounding the Dharma to the king, the king suddenly saw two people wearing red official robes bowing to the Venerable. The king asked, 'Who are these two people?'
The Master said:
。此是日月天子。吾昔曾為說法。故來禮耳。有頃不見。唯聞異香。
王曰。日月國土總有多少。
尊者曰。千釋迦佛所化世界。各有百億彌盧日月。我若廣說。即不能盡。王聞忻然。
時尊者以上足龍子早夭。有兄師子事婆羅門。厥兄既逝。弟復云亡。乃歸依于尊者。而問曰。我欲求道。當何用心。
尊者曰。汝欲求道。無所用心。
曰。既無用心。爭作佛事。
尊者曰。汝若有用。即非功德。汝若無作。即是佛事。以佛有言。我所作功德。而無我所故。師子聞是言已。即入佛慧。
時尊者忽指東北問云。是何氣象。
師子曰。我見氣如白虹。貫乎天地。復有黑氣五道。橫亙其中。
尊者曰。其兆如何。
曰。莫知矣。
尊者曰。吾滅后五十年。北天竺國當有難起。嬰在汝身。吾將滅矣。今以如來正法眼藏。自迦葉相傳而至於我。我今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
認得心性時 可說不思議 了了無可得 得時不說知
尊者現十八變而歸寂。阇維畢。分舍利。各欲興塔。尊者復現空中。而說偈曰。
一法一切法 一切一法攝 吾身非有無 何分一切塔
眾聞偈。就䭾都之場
【現代漢語翻譯】 現代漢語譯本：這是日月天子（掌管日月星辰的神祇）。我過去曾經為他們說法，所以他們前來禮拜。過了一會兒，他們就不見了，只聞到奇異的香氣。
國王問道：日月國土總共有多少？
尊者回答說：一千個釋迦佛（佛教的創始人）所教化的世界，每個世界各有百億個彌盧山（須彌山，世界的中心）和日月。如果我詳細說，就說不完。國王聽了很高興。
當時，尊者因為上足龍子（弟子名）早逝而感到惋惜。龍子有個哥哥名叫師子（人名），信奉婆羅門教。哥哥去世后，弟弟又死了，於是師子歸依了尊者，問道：我想要尋求真道，應當如何用心？
尊者說：你想要尋求真道，就不要用心。
師子說：既然不用心，怎麼做佛事呢？
尊者說：你如果有所用心，那就不是功德。你如果無所作為，那就是佛事。因為佛說過：『我所作的功德，是沒有『我』的執著的。』師子聽了這些話，立刻進入了佛的智慧。
當時，尊者忽然指著東北方向問道：那是什麼氣象？
師子說：我看見氣像一道白虹，貫穿天地。又有五道黑氣，橫在其中。
尊者說：這預示著什麼？
師子說：不知道。
尊者說：我滅度后五十年，北天竺國（古代印度北部）將有災難發生，這災難會應在你身上。我就要滅度了，現在將如來正法眼藏（佛法的精髓）從迦葉（摩訶迦葉，釋迦牟尼的大弟子）相傳直到我這裡，我現在傳給你。你要好好守護，流傳到將來，不要讓它斷絕。你接受我的教誨，聽我的偈子：
『認得心性時，可說不思議，了了無可得，得時不說知。』
尊者顯現十八種變化后圓寂。火化完畢，眾人分舍利（佛的遺骨），各自想要建塔供奉。尊者又顯現在空中，說了偈子：
『一法一切法，一切一法攝，吾身非有無，何分一切塔。』
眾人聽了偈子，就在火化舍利的地方建塔。
【English Translation】 English version: This is the Sun and Moon Deva (gods who govern the sun, moon, and stars). I once preached the Dharma for them, so they have come to pay their respects. After a while, they disappeared, and only a strange fragrance remained.
The king asked: How many Sun and Moon lands are there in total?
The Venerable replied: In each of the thousand worlds transformed by Shakyamuni Buddha (the founder of Buddhism), there are hundreds of billions of Mount Merus (Sumeru, the center of the world) and suns and moons. If I were to explain in detail, I could not finish. The king was delighted to hear this.
At that time, the Venerable felt regret because the Dragon Son (name of a disciple) had died young. The Dragon Son had an older brother named Simha (Lion, a person's name) who was a follower of Brahmanism. After the older brother passed away, the younger brother also died, so Simha took refuge in the Venerable and asked: I wish to seek the Way, how should I apply my mind?
The Venerable said: If you wish to seek the Way, do not apply your mind.
Simha said: If I do not apply my mind, how can I perform Buddhist deeds?
The Venerable said: If you apply your mind, then it is not merit. If you do nothing, then that is Buddhist work. Because the Buddha said: 'The merit I have created is without the attachment of 'I'.』 Upon hearing these words, Simha immediately entered the wisdom of the Buddha.
At that time, the Venerable suddenly pointed northeast and asked: What is that phenomenon?
Simha said: I see a qi (energy) like a white rainbow, piercing through heaven and earth. There are also five paths of black qi, lying across it.
The Venerable said: What does this portend?
Simha said: I do not know.
The Venerable said: Fifty years after my extinction, there will be a calamity in North India (ancient northern India), and this calamity will befall you. I am about to pass away. Now I entrust to you the Tathagata's Correct Dharma Eye Treasury (the essence of the Buddha's teachings), which has been passed down from Kashyapa (Mahakasyapa, Shakyamuni's great disciple) to me. You must protect it well, spread it to the future, and not let it be cut off. You receive my teachings, listen to my verse:
'When you recognize the nature of the mind, it can be said to be inconceivable, clearly and completely nothing can be obtained, when obtained, do not speak of knowing.'
The Venerable manifested eighteen transformations and then entered Nirvana. After cremation, the people divided the relics (Buddha's remains), each wanting to build a pagoda to enshrine them. The Venerable then appeared in the sky and spoke a verse:
'One Dharma is all Dharmas, all Dharmas are contained in one Dharma, my body is neither existent nor non-existent, why divide all the pagodas?'
The crowd heard the verse and built a pagoda at the site of the cremation of the relics.
而建塔焉。
第二十四祖師子比丘尊者
中印土人也。姓婆羅門。幼而聦悟。游罽賓國。有波利迦者。本習禪觀。故有禪定．知見．執相．舍相．不語之五眾。尊者詰而化之。四眾皆心服。唯禪定師達磨達者。聞四眾被責。憤悱而來。尊者曰。仁者習定。何當來此。既至於此。胡云習定。
曰。我雖來此。心亦不亂。定隨人習。豈在處所。
尊者曰。仁者既來。其習亦至。既無處所。豈在人習。
曰。定習人故。非人習定。我雖來此。其定常習。
尊者曰。人非習定。定習人故。當自來時。其定誰習。
彼曰。如凈明珠。內外無翳。定若通達。必當如此。
尊者曰。定若通達。一似明珠。今見仁者。非珠之徒。
彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。
尊者曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達蒙尊者開示。心地渙然。
尊者既攝五眾。名聞遐邇。方求法嗣。遇一長者引其子問尊者曰。此子名斯多。當生便拳左手。今既長矣。而終未能舒。愿尊者示其宿因。
尊者睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。
尊者曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受嚫珠。付
【現代漢語翻譯】 現代漢語譯本：於是（人們）建造佛塔來供奉他。
第二十四祖 師子比丘尊者（Twenty-fourth Patriarch, Venerable Simha Bhikshu）
是中印度人，姓婆羅門。從小就聰明有悟性，遊歷罽賓國（Kashmir）。那裡有個叫波利迦（Parigha）的人，本來修習禪觀，所以有禪定、知見、執相、舍相、不語這五類人。尊者責問並教化他們，四類人都心服口服。只有禪定師達磨達（Dharmatrāta）聽到四眾被責備，憤恨不平地前來。尊者說：『仁者修習禪定，為何要來這裡？既然已經到了這裡，又怎麼能說是修習禪定呢？』
達磨達說：『我雖然來到這裡，心也沒有散亂。禪定隨著人修習，難道在於處所嗎？』
尊者說：『仁者既然來了，你的習氣也跟著來了。既然不在於處所，難道在於人修習嗎？』
達磨達說：『禪定修習人，不是人修習禪定。我雖然來到這裡，我的禪定常常在修習。』
尊者說：『人不是修習禪定，是禪定修習人。那麼當你來的時候，你的禪定是誰在修習呢？』
達磨達說：『如同清凈明亮的珠子，內外沒有塵垢。禪定如果通達，必定應當如此。』
尊者說：『禪定如果通達，就像明珠一樣。現在看仁者你，不像明珠之類。』
達磨達說：『那珠子明亮透徹，內外都安定。我的心不散亂，就像這珠子一樣清凈。』
尊者說：『那珠子沒有內外之分，仁者你又怎麼能安定呢？污穢之物並非動搖不定，這種禪定不是清凈。』達磨達蒙受尊者的開示，心地豁然開朗。
尊者既然懾服了五眾，名聲遠揚。於是開始尋求佛法繼承人。遇到一位長者帶著他的兒子來問尊者說：『這孩子名叫斯多（Siddhartha），出生時就緊握左手，現在已經長大了，卻始終不能伸開。希望尊者能開示他前世的因緣。』
尊者看到他，就用手去接，說：『可以把我的珠子還給我了。』童子立刻打開手，奉上珠子。眾人都感到驚異。
尊者說：『我前世是個僧人，有個童子名叫婆舍（Vasha）。我曾經去西海應齋，接受了施捨的珠子，交給了他。』
【English Translation】 English version: And they built a stupa there.
The Twenty-fourth Patriarch, Venerable Simha Bhikshu (Twenty-fourth Patriarch, Venerable Simha Bhikshu)
Was a native of Central India, of the Brahmin caste. He was intelligent and insightful from a young age. He traveled to Kashmir. There was a man named Parigha there, who originally practiced meditation, so there were five groups of people: those of dhyana (meditation), knowledge and views, attachment to forms, detachment from forms, and non-speaking. The Venerable questioned and transformed them, and four groups were convinced. Only the meditation master Dharmatrāta, hearing that the four groups had been rebuked, came in resentment. The Venerable said, 'Benevolent one, you practice meditation, why come here? Since you have come here, how can you say you are practicing meditation?'
Dharmatrāta said, 'Although I have come here, my mind is not disturbed. Meditation follows the practitioner, is it necessarily in a place?'
The Venerable said, 'Since you have come, your habits have also come. Since it is not in a place, is it necessarily in the practitioner?'
Dharmatrāta said, 'Meditation cultivates the person, not the person cultivating meditation. Although I have come here, my meditation is constantly being cultivated.'
The Venerable said, 'The person does not cultivate meditation, meditation cultivates the person. Then when you came, who was cultivating your meditation?'
Dharmatrāta said, 'Like a pure and bright pearl, inside and out without darkness. If meditation is thoroughly understood, it must be like this.'
The Venerable said, 'If meditation is thoroughly understood, it is like a bright pearl. Now seeing you, benevolent one, you are not like a pearl.'
Dharmatrāta said, 'That pearl is bright and clear, inside and out all settled. My mind is not disturbed, just like this purity.'
The Venerable said, 'That pearl has no inside or outside, how can you settle it? Filthy things are not unsteady, this meditation is not pure.' Dharmatrāta, receiving the Venerable's instruction, his mind was suddenly enlightened.
Since the Venerable had subdued the five groups, his name spread far and wide. Then he sought a Dharma successor. He met an elder who brought his son to ask the Venerable, 'This child is named Siddhartha, and he has clenched his left hand since birth. Now he is grown, but he still cannot open it. I hope the Venerable can reveal his past causes.'
The Venerable saw him and reached out his hand, saying, 'You can return my pearl to me.' The boy immediately opened his hand and offered the pearl. Everyone was amazed.
The Venerable said, 'In a previous life, I was a monk, and there was a boy named Vasha. I once went to the Western Sea for a vegetarian feast and received an alms pearl, which I gave to him.'
之。今還吾珠。理固然矣。
長者遂舍其子出家。尊者即與受具。以前因緣故。名婆舍斯多。
尊者即謂之曰。吾師鶴勒密有懸記。罹難非久。以如來正法眼藏。自摩訶迦葉展轉相授而至於我。我付于汝。汝應保護。流佈將來。並僧伽梨衣亦同授汝。令正法眼永永不斷。汝受吾教。聽吾偈曰。
正說知見時 知見俱定心 當心即知見 知見即於今
尊者偈已。俾之佗國。斯多受教。直抵南天。尊者以難不可以茍免。獨留罽賓。
時本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。乃盜為釋子形象。潛入王宮。且曰。不成即罪歸佛子。
妖既自作。禍亦旋踵。事既敗。王果怒曰。吾素歸心三寶。何乃構害一至於斯。
即命破毀伽藍。祛除釋眾。又自秉劍。至尊者所。問曰。師得蘊空否。
尊者曰。已得蘊空。
曰。既得蘊空。可施我頭。
尊者曰。身非我有。何吝于頭。王即揮刃斷尊者首。涌白乳高數尺。王之右臂。旋亦墮地。七日而終。
太子光首嘆曰。我父何故。自取其禍。時有象白山仙人者。深明因果。即為光首廣宣宿因。云。汝之父遠劫中設般遮于瑟。(此云無遮齋)師子尊者當作居士。好談名理。盛率其徒。躋于
【現代漢語翻譯】 現代漢語譯本： 他（長者）現在要回我的寶珠，這道理是當然的。 長者於是捨棄了他的兒子，讓他出家。尊者（鶴勒那）就為他授了具足戒。因為之前的因緣，所以取名為婆舍斯多（Vasata）。 尊者（鶴勒那）就對他說：『我的老師鶴勒密（Haklenayasas）有懸記，我罹難的日子不遠了。如來（Tathagata）的正法眼藏，自摩訶迦葉（Mahakasyapa）輾轉相授傳到我這裡，我把它交付給你，你應當保護它，流佈到將來。』並將僧伽梨衣（Samghati，袈裟）也一同授予他，使正法眼永遠不斷絕。『你接受我的教誨，聽我的偈子：』 『正說知見時，知見俱定心，當心即知見，知見即於今。』 尊者（鶴勒那）說完偈子，就讓他去其他國家。婆舍斯多（Vasata）接受教誨，直接前往南天。尊者（鶴勒那）認為災難不可以僥倖避免，獨自留在罽賓（Kasmira）。 當時本國有外道二人，一名摩目多（Mokuta），二名都落遮（Dharana）。學習各種幻術，想要共同謀反作亂。於是偷偷地偽裝成釋子（Sakyaputra，佛教弟子）的形象，潛入王宮，並且說：『如果事情不成，就把罪責歸於佛子。』 妖孽既然自己製造，禍患也立刻到來。事情失敗后，國王果然憤怒地說：『我一向歸心三寶（Triratna），為什麼竟然構陷危害到這種地步？』 隨即下令破壞寺院（伽藍，Samgharama），驅逐僧眾（釋眾）。又親自拿著劍，到尊者（鶴勒那）所在的地方，問道：『師父證得五蘊（Skandha）皆空了嗎？』 尊者（鶴勒那）說：『已經證得五蘊皆空。』 國王說：『既然證得五蘊皆空，可以把你的頭施捨給我。』 尊者（鶴勒那）說：『身體都不是我所有的，又怎麼吝惜一個頭呢？』國王就揮刀砍斷了尊者（鶴勒那）的頭，涌出白色的乳汁高達數尺。國王的右臂，隨即也掉落在地上，七天後就死了。 太子光首嘆息道：『我的父親為什麼自己招來這樣的禍患？』當時有象白山仙人，深明因果，就為光首廣泛宣說宿世的因緣，說：『你的父親在遙遠的過去世，設立般遮于瑟（Pancayusadha，無遮齋），師子尊者（Simha）當時作為居士，喜歡談論名相和義理，帶領著他的徒眾，登上……』
【English Translation】 English version: Now he returns my pearl. The principle is indeed so. Thereupon the elder abandoned his son and let him become a monk. The Venerable (Haklenayasas) then ordained him fully. Because of the previous causes and conditions, he was named Vasata. The Venerable (Haklenayasas) then said to him: 'My teacher Haklenayasas has a prediction that my time of calamity is not far off. The Treasury of the Eye of the True Dharma of the Tathagata (Tathagata), transmitted from Mahakasyapa (Mahakasyapa) down to me, I now entrust to you. You should protect it and propagate it to the future.' And the Samghati (Samghati, monastic robe) was also given to him, so that the Eye of the True Dharma may never be cut off. 'Receive my teachings and listen to my verse:' 'When rightly speaking of knowledge and vision, knowledge and vision are both a settled mind; when the mind is present, it is knowledge and vision; knowledge and vision are present now.' After the Venerable (Haklenayasas) spoke the verse, he sent him to another country. Vasata received the teaching and went directly to South India. The Venerable (Haklenayasas), believing that calamity could not be avoided by chance, remained alone in Kasmira. At that time, there were two heretics in the kingdom, one named Mokuta and the other named Dharana. They studied various illusionary arts, intending to conspire to rebel. They secretly disguised themselves as Sakyaputras (Sakyaputra, Buddhist disciples) and infiltrated the royal palace, saying, 'If the matter fails, the blame will fall on the Buddhist disciples.' Since the evil was self-created, disaster quickly followed. After the matter failed, the king was indeed furious, saying, 'I have always taken refuge in the Three Jewels (Triratna). Why would they plot harm to such an extent?' He immediately ordered the destruction of monasteries (Samgharama, Samgharama) and the expulsion of the Sangha (Buddhist community). He also personally took up a sword and went to where the Venerable (Haklenayasas) was, asking, 'Master, have you attained the emptiness of the five aggregates (Skandha)?' The Venerable (Haklenayasas) said, 'I have already attained the emptiness of the five aggregates.' The king said, 'Since you have attained the emptiness of the five aggregates, you may give me your head.' The Venerable (Haklenayasas) said, 'This body is not mine, why would I begrudge a head?' The king then swung his sword and cut off the Venerable's (Haklenayasas) head, and white milk gushed out several feet high. The king's right arm also immediately fell to the ground, and he died seven days later. Prince Guangshou sighed, 'Why did my father bring such disaster upon himself?' At that time, there was an immortal of Elephant White Mountain who deeply understood cause and effect. He then widely proclaimed the past causes and conditions to Guangshou, saying, 'Your father, in a distant past life, established a Pancayusadha (Pancayusadha, an unrestricted alms-giving feast). The Venerable Simha (Simha) at that time was a layman who liked to discuss names and principles, leading his followers, ascending to...'
會場。因與之論。而居士誠有愧色。潛毒其食而餉之。父遂遇害。今王是矣。而居士即師子尊者也。因緣會遇。毫髮無差。遂以師子尊者報體而建塔焉。師子尊者付婆舍斯多心法．信衣為正嗣外。傍出達磨達四世二十二人。
第二十五祖婆舍斯多尊者
罽賓國人也。姓婆羅門。父寂行。母常安。初。母夢得神劍。因而有孕。既誕。拳左手。遇師子尊者。顯發宿因。密授心印。
后適南天。至中印土。彼國王名迦勝。設禮供養。時有外道。號無我尊。先為王禮重。嫉祖之至。欲與論義。幸而勝之。以固其事。乃于王前謂祖曰。我解論義。不假言說。
祖曰。若不言說。爭為論義。
外道曰。但取其義。
祖曰。以何為義。
曰。無心為義。
祖曰。汝既無心。焉得義乎。
曰。我說無心。當名我義。
祖曰。汝說無心。當名非義。我說非心。當名非義。
曰。當義非名。誰能辨義。
祖曰。汝名非義。此名何名。
曰。為辨非義。是名無名。
祖曰。名既非名。義亦非義。辨者是誰。當辨何物。如是往返。外道杜口信伏。
於時。祖忽面北。合掌而立曰。我師師子尊者今日遇難。即辭王南邁。達于南天。潛隱山谷。
【現代漢語翻譯】 現代漢語譯本： 會場。因為和他辯論。那位居士確實感到慚愧。暗中在食物中下毒來款待他。他的父親因此遇害。現在的國王就是他了。而那位居士就是師子尊者（Śīṃha Bhikṣu，佛教禪宗祖師）。因緣際會，毫釐不差。於是用師子尊者的報體建立了佛塔。師子尊者將心法和信衣傳付給婆舍斯多（Vasiasita，佛教禪宗祖師），作為正統的繼承人。此外，還旁出了達磨達（Dharmatrāta）四世，共二十二人。
第二十五祖婆舍斯多尊者
是罽賓國（Kaśmīra，古印度北部地區）人。姓婆羅門（Brāhmaṇa，印度教中的祭司階層）。父親名叫寂行，母親名叫常安。當初，母親夢見得到一把神劍，因此懷孕。出生后，左手緊握成拳。遇到師子尊者，顯發了前世的因緣，秘密地傳授了心印。
後來前往南方，到達中印度。那裡的國王名叫迦勝。設禮供養尊者。當時有一位外道，號稱無我尊。先前受到國王的禮遇和器重，嫉妒尊者的到來，想要與他辯論。幸而尊者勝過了他，以此鞏固了自己的地位。於是就在國王面前對外道說：『我理解辯論的意義，不需要言語。』
尊者說：『如果不言語，怎麼進行辯論呢？』
外道說：『只要領會其中的意義就行了。』
尊者說：『用什麼來作為意義呢？』
外道說：『以無心作為意義。』
尊者說：『你既然無心，又怎麼能有意義呢？』
外道說：『我說無心，就應當稱作我的意義。』
尊者說：『你說無心，就應當稱作非義。我說非心，也應當稱作非義。』
外道說：『當義不是名，誰能辨別義呢？』
尊者說：『你名非義，這個名又是什麼名呢？』
外道說：『爲了辨別非義，所以稱作無名。』
尊者說：『名既然不是名，義也不是義，辨別的人是誰？應當辨別什麼事物？』這樣往返辯論，外道啞口無言，心悅誠服。
當時，尊者忽然面向北方，合掌而立，說：『我的老師師子尊者今日遇難。』隨即辭別國王，向南方而去，到達南天，潛藏在山谷之中。
【English Translation】 English version: At the assembly. Because of arguing with him, the layman indeed felt ashamed. He secretly poisoned his food to entertain him. His father was thus murdered. The current king is that person. And that layman was Śīṃha Bhikṣu (Lion Bhikshu, a patriarch of the Chan school of Buddhism). Due to the convergence of causes and conditions, there was no discrepancy. Therefore, a stupa was built using Śīṃha Bhikṣu's retribution body. Śīṃha Bhikṣu transmitted the mind-dharma and the robe of faith to Vasiasita (a patriarch of the Chan school of Buddhism) as the legitimate successor. In addition, Dharmatrāta branched out for four generations, totaling twenty-two people.
The Twenty-fifth Patriarch, Vasiasita
Was a native of Kaśmīra (an ancient region in northern India). His surname was Brāhmaṇa (the priestly class in Hinduism). His father was named Śānta-gamana, and his mother was named Constant Peace. Initially, his mother dreamed of obtaining a divine sword, and thus became pregnant. After he was born, his left hand was clenched into a fist. He encountered Śīṃha Bhikṣu, who revealed his past causes and conditions, and secretly transmitted the mind-seal.
Later, he went south, reaching central India. The king there was named Kāśyapa. He arranged rituals to make offerings to the venerable one. At that time, there was a heretic, known as No-Self Venerable. He had previously been treated with courtesy and respect by the king, and was jealous of the venerable one's arrival, wanting to debate with him. Fortunately, the venerable one defeated him, thereby consolidating his position. So, in front of the king, he said to the venerable one: 'I understand the meaning of debate, without the need for words.'
The venerable one said: 'If there are no words, how can there be a debate?'
The heretic said: 'Just grasp the meaning.'
The venerable one said: 'What is used as the meaning?'
The heretic said: 'Taking no-mind as the meaning.'
The venerable one said: 'Since you have no-mind, how can you have meaning?'
The heretic said: 'My saying no-mind should be called my meaning.'
The venerable one said: 'Your saying no-mind should be called non-meaning. My saying non-mind should also be called non-meaning.'
The heretic said: 'When meaning is not a name, who can distinguish meaning?'
The venerable one said: 'Your name is non-meaning, what name is this name?'
The heretic said: 'In order to distinguish non-meaning, it is called no-name.'
The venerable one said: 'Since the name is not a name, and the meaning is not a meaning, who is the one who distinguishes? What things should be distinguished?' After such back-and-forth debate, the heretic was speechless and sincerely submitted.
At that time, the venerable one suddenly faced north, put his palms together, and said: 'My teacher Śīṃha Bhikṣu is encountering difficulties today.' Immediately, he bid farewell to the king and went south, reaching southern India, and hid in the mountains and valleys.
彼國王名天德。迎請供養。王有二子。一兇暴而色力充盛。一和柔而常嬰疾苦。祖乃為陳因果。即頓釋所疑。又有咒術師。忌祖之道。乃潛置藥于飯食中。祖食之。彼返受禍。遂投祖出家。即與受具。
后太子得勝即位。覆信外道。致難於祖。太子名不如蜜多。進諫被囚。玉遽問祖曰。我國素絕妖訛。師所傳者。當是何宗。
祖曰。王國昔來。實無邪法。我所得者。即是佛宗。
王曰。佛滅既久。師從誰得。
祖曰。飲光大士親受佛印。展轉至二十四世師子尊者。我從彼得。
王曰。我聞師子比丘不能免於刑戮。何能傳法後人。
祖曰。我師難未起時。密授我信衣．法偈。以顯師承。
王曰。其衣何在。祖即于囊中出衣示王。王命焚之。五色相鮮。薪盡如故。王即追悔。致禮師子。真嗣既明。乃赦太子。太子遂求出家。
祖問太子曰。汝欲出家。當爲何事。
曰。我所出家。不為別事。
祖曰。不為別事。當爲何事。
曰。當爲佛事。
祖嘆曰。太子智慧天至。必諸聖降跡。即許出家。
受具時大地震動。居多靈異。祖乃命之曰。吾已衰朽。安可久留。今以如來正法眼藏傳付于汝。汝善護持。流佈將來。無令斷絕。汝受吾教。
【現代漢語翻譯】 現代漢語譯本： 那時，國王名叫天德（Tiande）。他迎接並供養菩提達摩。國王有兩個兒子，一個兇暴且體格健壯，一個溫和但經常生病。菩提達摩為他們講述因果報應的道理，他們立刻消除了疑惑。此外，有個咒術師嫉妒菩提達摩的道行，便偷偷在飯食中下毒。菩提達摩吃了之後，那咒術師反而遭受了災禍，於是他拜菩提達摩為師，請求出家，菩提達摩就為他授了具足戒（受比丘戒）。 後來，太子得勝（Desheng）即位，又開始信奉外道，因此為難菩提達摩。另一位太子名叫不如蜜多（Burumita），進諫勸說卻被囚禁。國王玉（Yu）於是問菩提達摩說：『我國向來沒有妖言惑眾的事情，您所傳授的，究竟是什麼宗派？』 菩提達摩說：『王國向來確實沒有邪法，我所得到的，就是佛宗。』 國王說：『佛陀涅槃已經很久了，您是從誰那裡得到的？』 菩提達摩說：『飲光大士（Yinguang Dashi，迦葉尊者）親自接受了佛陀的心印，輾轉傳到第二十四世師子尊者（Shizi Zunzhe），我是從他那裡得到的。』 國王說：『我聽說師子比丘（Shizi Biqiu）不能免於刑罰殺戮，怎麼能夠將佛法傳給後人呢？』 菩提達摩說：『我的老師在災難還沒有發生的時候，秘密地將信衣（xin yi，袈裟）和法偈（fa ji，偈頌）傳授給我，用以表明師承。』 國王說：『那信衣在哪裡？』菩提達摩就從囊中取出信衣給國王看。國王命令焚燒它，信衣五彩鮮艷，柴火燒盡后信衣卻完好如初。國王立刻追悔，向師子尊者致敬。真正的傳承既然已經明白，就赦免了太子。太子於是請求出家。 菩提達摩問太子說：『你想要出家，應當做什麼事？』 太子說：『我所出家，不為別的事。』 菩提達摩說：『不為別的事，應當做什麼事？』 太子說：『應當為佛事。』 菩提達摩讚歎說：『太子智慧是天生的，一定是諸聖降臨的化身。』就允許他出家。 受具足戒時，大地發生震動，出現許多靈異現象。菩提達摩於是對他說：『我已經衰老，怎麼能夠長久停留。現在將如來正法眼藏（Rulai Zhengfa Yanzang）傳付給你，你好好守護，流傳到將來，不要讓它斷絕。你接受我的教誨。』
【English Translation】 English version: At that time, the king's name was Tiande (天德, Heavenly Virtue). He welcomed and made offerings to Bodhidharma. The king had two sons, one violent and full of vigor, and the other gentle but constantly suffering from illness. Bodhidharma explained the principles of cause and effect to them, and they immediately dispelled their doubts. Furthermore, there was a sorcerer who was jealous of Bodhidharma's practice, so he secretly put poison in the food. After Bodhidharma ate it, the sorcerer instead suffered misfortune, so he became Bodhidharma's disciple, requesting to become a monk, and Bodhidharma ordained him with the full precepts (Bhikkhu ordination). Later, the crown prince Desheng (得勝, Gaining Victory) ascended the throne and again began to believe in externalist paths, thus making things difficult for Bodhidharma. Another prince named Burumita (不如蜜多) advised and remonstrated but was imprisoned. King Yu (玉, Jade) then asked Bodhidharma, 'Our country has never had deceptive and misleading things. What sect are you transmitting?' Bodhidharma said, 'The kingdom has indeed never had evil teachings. What I have obtained is the Buddha's sect.' The king said, 'The Buddha has been extinguished for a long time, from whom did you obtain it?' Bodhidharma said, 'The Great Being Yinguang (飲光大士, Light-Drinking Great Being, i.e., Kashyapa) personally received the Buddha's mind-seal, which was transmitted through twenty-four generations to Venerable Shizi (師子尊者, Lion Venerable). I obtained it from him.' The king said, 'I have heard that the Bhikkhu Shizi (師子比丘, Lion Bhikkhu) could not escape execution, how could he transmit the Dharma to later people?' Bodhidharma said, 'Before the disaster arose, my teacher secretly transmitted to me the robe of faith (xin yi, 袈裟) and the Dharma verse (fa ji, 偈頌) to show the lineage.' The king said, 'Where is that robe?' Bodhidharma then took out the robe of faith from his bag and showed it to the king. The king ordered it to be burned, but the robe was colorful and bright, and after the firewood was exhausted, the robe was still intact. The king immediately regretted it and paid homage to Venerable Shizi. Since the true succession was clear, he pardoned the prince. The prince then requested to become a monk. Bodhidharma asked the prince, 'If you want to become a monk, what should you do?' The prince said, 'What I become a monk for is not for other things.' Bodhidharma said, 'If not for other things, what should you do?' The prince said, 'It should be for the Buddha's affairs.' Bodhidharma exclaimed, 'The prince's wisdom is innate, he must be a manifestation of the descent of the sages.' He then allowed him to become a monk. When receiving the full precepts, the earth shook, and many miraculous phenomena appeared. Bodhidharma then said to him, 'I am already old and decaying, how can I stay long? Now I entrust to you the Treasury of the Eye of the True Dharma of the Tathagata (Rulai Zhengfa Yanzang), you must protect it well, spread it to the future, and do not let it be cut off. You receive my teachings.'
聽吾偈曰。
聖人說知見 當境無非是 我今悟真性 無道亦無理
蜜多聞偈。再啟祖曰。信衣宜可傳授。
祖曰。此衣為難故。假以證明。汝后無難。何假其衣。化被十方。人自信向。祖遂現十八變。放大光明。化三昧火自焚。王及臣民收舍利。起塔供養。
第二十六祖不如蜜多尊者
南印土德勝王之太子也。既受度得法。至東印土。彼王名堅固。奉外道師長爪梵志。暨尊者將至。王與梵志。同睹白氣。貫于上下。王曰。斯何瑞也。
梵志預知尊者入境。恐王遷善。乃曰。此是魔之眾兆爾。何瑞之有。即鳩諸徒眾議曰。不如蜜多將入都城。誰能挫之。
弟子曰。我等各有咒術。可以動天地。入水火。何患哉。
尊者至。先見宮墻有黑氣。乃曰。小難耳。直詣王所。
王曰。師來何為。
師曰。當度眾生。
王曰。以何法度。
師曰。剛強眾生剛強化。柔軟眾生柔軟調。
時梵志聞言。不勝其怒。即以幻法化大山在尊者頂上。尊者睹之。返在彼眾頂上。梵志等怖懼。投尊者。尊者愍其愚惑。化山遽滅。乃為王演說法要。俾趣真乘。又謂王曰。此國當有聖人而繼於我。
時有婆羅門子。年已二十。幼失父母。不知名氏。或
【現代漢語翻譯】 現代漢語譯本： 聽我說這首偈： 聖人所說的知見，在當下境界中無不是真理。我如今領悟了真性，其中沒有固定的『道』，也沒有固定的『理』。
不如蜜多（Nanyamitra）尊者獻偈后，再次請求祖師傳授信衣。
祖師說：『這信衣是爲了困難時期，用來證明傳承的。你以後不會有困難，何必需要這信衣呢？』（你的）教化將普及十方，人們會自然信服歸向。於是祖師顯現十八種變化，放出大光明，化為三昧火自焚。國王及臣民收了他的舍利，建造佛塔供養。
第二十六祖 不如蜜多（Nanyamitra）尊者
是南印度德勝王的太子。受度得法后，到達東印度。那裡的國王名叫堅固，信奉外道師長爪梵志。當尊者將要到達時，國王與梵志一同看到一道白氣，貫穿上下。國王說：『這是什麼祥瑞之兆？』
梵志預先知道尊者要入境，害怕國王改變信仰，就說：『這只是魔眾的徵兆罷了，哪裡有什麼祥瑞？』隨即召集眾多徒眾商議說：『不如蜜多（Nanyamitra）將要進入都城，誰能挫敗他？』
弟子們說：『我們各自都有咒術，可以撼動天地，出入水火，有什麼可擔心的呢？』
尊者到達后，先看到宮墻有黑氣，就說：『只是小小的困難罷了。』直接前往國王的住所。
國王問：『師父來這裡做什麼？』
尊者說：『應當度化眾生。』
國王問：『用什麼方法度化？』
尊者說：『對於剛強的眾生，用剛強的方法來教化；對於柔軟的眾生，用柔軟的方法來調伏。』
當時梵志聽到這些話，非常憤怒，立即用幻術化出一座大山，壓在尊者的頭頂上。尊者看到后，大山反而壓在梵志等人的頭頂上。梵志等人非常害怕，向尊者投降。尊者憐憫他們的愚昧迷惑，化去大山。於是為國王演說佛法的要義，使他走向真正的佛法。又對國王說：『這個國家將來會有聖人來繼承我的事業。』
當時有個婆羅門的孩子，年紀已經二十歲，從小失去父母，不知道姓名，有時
【English Translation】 English version: Listen to my verse: The enlightened ones speak of knowledge and perception; in the present moment, everything is truth. I now realize the true nature; there is neither a fixed 'path' nor a fixed 'principle'.
After Nanyamitra (Nanyamitra) presented the verse, he requested the patriarch again to transmit the robe of faith.
The patriarch said, 'This robe is for difficult times, to prove the lineage. You will have no difficulties in the future, so why would you need this robe?' Your teachings will spread in all directions, and people will naturally believe and turn to you. Then the patriarch manifested eighteen transformations, emitted great light, and transformed into samadhi fire, self-immolating. The king and his ministers collected his relics and built a pagoda to enshrine them.
The Twenty-sixth Patriarch: Venerable Nanyamitra (Nanyamitra)
He was the prince of King Devasimha of South India. After being ordained and attaining the Dharma, he arrived in East India. The king there was named Firm, and he revered the heretical teacher, the long-nailed Brahman. When the venerable one was about to arrive, the king and the Brahman together saw a white aura piercing upwards and downwards. The king said, 'What is this auspicious sign?'
The Brahman, knowing in advance that the venerable one was about to enter the country, feared that the king would change his faith, and said, 'This is merely a sign of the demonic hordes; what auspiciousness is there?' He then gathered his many disciples and discussed, 'Nanyamitra (Nanyamitra) is about to enter the capital city; who can defeat him?'
The disciples said, 'We each have mantras that can shake heaven and earth, enter water and fire; what is there to worry about?'
When the venerable one arrived, he first saw a black aura around the palace walls, and said, 'It is just a minor difficulty.' He went directly to the king's residence.
The king asked, 'What brings you here, Master?'
The venerable one said, 'I should liberate sentient beings.'
The king asked, 'By what method do you liberate them?'
The venerable one said, 'For the stubborn beings, I use stern methods to teach them; for the gentle beings, I use gentle methods to subdue them.'
At that time, the Brahman, hearing these words, became very angry and immediately used illusion to transform a large mountain, pressing down on the venerable one's head. When the venerable one saw it, the mountain instead pressed down on the heads of the Brahman and others. The Brahman and others were very frightened and surrendered to the venerable one. The venerable one, pitying their ignorance and delusion, transformed the mountain away. Then he expounded the essentials of the Buddha-dharma for the king, leading him towards the true Dharma. He also said to the king, 'This country will have a sage to succeed my work in the future.'
At that time, there was a Brahman child, already twenty years old, who had lost his parents at a young age and did not know his name, sometimes
自言瓔珞。故人謂之瓔珞童子。遊行閭里。丐求度日。若常不輕之類。人問。汝行何急。
答曰。汝行何慢。
或問。何姓。
答曰。與汝同姓。
王與尊者同車出見。瓔珞童子稽首於前。尊者曰。汝憶往事否。
曰。我念遠劫中。與師同居。師演摩訶般若。我轉甚深修多羅。今日之事。蓋契昔因。
尊者又謂王曰。此童子非他。即大勢至菩薩是也。此聖之後。復出二人。一人化南印土。一人緣在震旦。四五年內。卻返此方。遂以昔因。故名般若多羅。遂告曰。如來以正法眼藏付于迦葉。如是展轉以至於吾。吾今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
真性心地藏 無頭亦無尾 應緣而化物 方便呼為智
尊者付法已。即辭王曰。吾化緣已畢。當歸寂滅。愿王于最上乘。無忘外護。即還本座。跏趺而逝。化三昧火自焚。收舍利。塔而瘞之。即東晉武帝朝也。
第二十七祖般若多羅尊者
東印土人也。既得法已。行化至南印土。彼王名香至。崇奉佛眾。施一無價寶珠。王有三子。其季開士也。尊者欲試其所得。乃以所施珠問三王子曰。此珠圓明。有能及否。
第一子月凈多羅．第二子功德多羅皆曰。此珠七寶中尊。固
【現代漢語翻譯】 現代漢語譯本 自稱佩戴瓔珞（一種裝飾品）。所以人們稱他為瓔珞童子。他住在閭里（鄉里，指居住的地方），靠乞討度日，就像常不輕菩薩那樣。有人問他：『你走這麼急做什麼？』 他回答說：『你走這麼慢做什麼？』 有人問：『你姓什麼？』 他回答說：『和你同姓。』 國王和尊者（指般若多羅尊者）同乘一輛車出行時見到他。瓔珞童子在車前行稽首禮。尊者說：『你還記得過去的事情嗎？』 他說：『我記得在遙遠的過去，我和您一起居住。您演說摩訶般若（偉大的智慧），我轉述甚深修多羅（非常深奧的佛經）。今天的事情，大概是符合過去的因緣。』 尊者又對國王說：『這個童子不是別人，就是大勢至菩薩。』這位聖者之後，還會出現兩個人，一個人化身在南印度，一個人因緣在震旦（中國的古稱）。四五年內，會返回這裡。於是因為過去的因緣，所以名叫般若多羅（智慧的保護者）。於是告訴他：『如來將正法眼藏（佛法的精髓）交付給迦葉（佛陀的十大弟子之一），就這樣輾轉相傳直到我。我現在交付給你，你要好好守護，流傳到將來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』 『真性心地藏，無頭亦無尾，應緣而化物，方便呼為智。』 尊者交付佛法后，就向國王告辭說：『我的教化因緣已經完畢，應當歸於寂滅。』希望國王對於最上乘佛法，不要忘記外在的護持。說完就回到座位，結跏趺坐而逝。化為三昧火自焚，收取捨利（佛教聖物），建塔埋葬。那時是東晉武帝時期。 第二十七祖般若多羅尊者 是東印度人。得到佛法后，前往南印度弘法。那裡的國王名叫香至，崇奉佛教僧眾，佈施一顆無價寶珠。國王有三個兒子，其中最小的兒子很有開悟的資質。尊者想測試他所領悟的程度，就用那顆寶珠問三位王子說：『這顆寶珠圓潤明亮，有誰能說出它的價值嗎？』 第一子月凈多羅、第二子功德多羅都說：『這顆寶珠是七寶中最尊貴的，本來就……』
【English Translation】 English version He called himself 'Adorned with Necklaces'. Therefore, people called him 'Necklace Boy'. He lived in villages, making a living by begging, like Bodhisattva Sadāparibhūta. Someone asked him, 'Why are you walking so fast?' He replied, 'Why are you walking so slow?' Someone asked, 'What is your surname?' He replied, 'The same as yours.' The king and the Venerable One (referring to Prajñātara) were traveling together in a chariot when they saw him. Necklace Boy prostrated before the chariot. The Venerable One said, 'Do you remember the past?' He said, 'I remember in the distant past, I lived with you. You expounded the Mahāprajñā (Great Wisdom), and I recited the profound Sutras. Today's events are probably in accordance with past causes.' The Venerable One then said to the king, 'This boy is none other than Mahāsthāmaprāpta Bodhisattva.' After this sage, two more will appear, one incarnating in South India, and the other having affinity in Zhendan (ancient name for China). Within four or five years, they will return here. Thus, because of past causes, he is named Prajñātara (Protector of Wisdom). Then he told him: 'The Tathāgata entrusted the Eye Treasury of the True Dharma to Kāśyapa (one of Buddha's ten great disciples), and it has been transmitted in this way until me. Now I entrust it to you. You must protect it well, spread it to the future, and not let it be cut off. Receive my teachings and listen to my verse:' 'The true nature is the Mind-Ground Treasury, without head or tail, transforming beings according to conditions, expediently called Wisdom.' After entrusting the Dharma, the Venerable One bid farewell to the king, saying, 'My karmic connection for teaching is complete, and I should return to stillness.' He hoped that the king would not forget to protect the supreme vehicle of Buddhism externally. After speaking, he returned to his seat, sat in the lotus position, and passed away. He transformed into Samadhi fire and self-immolated, collecting the relics and burying them in a pagoda. That was during the reign of Emperor Wu of the Eastern Jin Dynasty. The Twenty-seventh Patriarch, Venerable Prajñātara Was from East India. After obtaining the Dharma, he went to South India to propagate it. The king there was named Xiangzhi, who revered the Buddhist Sangha and offered a priceless jewel. The king had three sons, the youngest of whom had the potential for enlightenment. The Venerable One wanted to test his understanding, so he used the jewel to ask the three princes, 'This jewel is round and bright, can anyone describe its value?' The first son, Chandraśuddhidatta, and the second son, Guṇadatta, both said, 'This jewel is the most precious among the seven treasures, and it is originally...'
無逾也。非尊者道力。孰能受之。
第三子菩提多羅曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。於法光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既卻是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。要假智珠而辨世珠。寶不自寶。要假智寶以明法寶。然則。師有其道。法寶即現。眾生若悟。心珠自明。
尊者嘆其辨慧。乃復問曰。于諸物中。何物無相。
曰。于諸物中。不起無相。
又問。于諸物中。何物最高。
曰。于諸物中。人我最高。
又問。于諸物中。何物最大。
曰。于諸物中。法性最大。
尊者知是聖人。以時未至。默而待之。及香至王厭世。眾皆號絕。唯第三子菩提多羅乃求出家。遂投尊者。尊者即與披剃受具。既觀時適至。尊者告之曰。如來以正法眼藏囑累迦葉。如是展轉而至於我。我今付汝。汝善護持。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
心地生諸種 因事復生理 果滿菩提圓 華開世界起
尊者付法已。即于座上放大光明。踴身虛空。化火自焚。眾收舍利起塔。即宋武帝朝也。
天聖廣燈錄卷第五 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第六 ［宋實］
第二十八祖菩提達磨者
南天竺國香至王第三子也。姓剎利帝。本名菩提多羅。遇二十七祖般若多羅至本國受王供養。因試令與兄辨所施寶珠。發明心地。既而尊者謂曰。汝于諸法已得通量。夫達磨者。通大之義也。宜名達磨。因改號菩提達磨。乃告尊者曰。我當行何國。愿垂開示。
尊者曰。未可遠遊。且止南天。六十七載。當往震旦。慎勿速行。哀于日下。
達磨曰。彼有大士。堪為法器否。千歲之內。有留難否。
尊者曰。吾滅后六十餘年。彼國有難。水中文布。自善降之。汝往南方勿住。為彼唯好有為功業。不明佛理。汝縱至彼。亦不可久留。聽吾讖曰。
路行跨水復逢羊 獨自棲棲暗渡江 日下可憐雙象馬 二株嫩桂久昌昌
又問曰。此後更有何事。
尊者曰。從是已去一百五十年而有小難。聽吾讖曰。
心中雖吉外頭兇 川下僧房名不中 為遇毒龍生武子 忽逢小鼠寂無窮
又問曰。此後更有何事。
尊者曰。從是已去一百六十年末有一小難。子父相繼。亦當不久。作一二三五歲。當此過已。有見
【現代漢語翻譯】 現代漢語譯本 《天聖廣燈錄》卷第五 卍新續藏第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第六 （宋 實）
第二十八祖 菩提達磨（Bodhidharma）者，
是南天竺國香至王（Xiangzhi King）的第三個兒子，姓剎利帝（Kshatriya），本名菩提多羅（Bodhitara）。他遇到了第二十七祖 般若多羅（Prajnatara）來到他的國家接受國王的供養，般若多羅測試他與他的哥哥辨別所施捨的寶珠，菩提多羅因此發明了心地。之後，尊者般若多羅說：『你對於諸法已經得到了通達的度量。達磨（Dharma）的意思，是通達廣大的意義。應該命名為達磨（Dharma）。』因此改號為菩提達磨（Bodhidharma）。於是菩提達磨告訴尊者說：『我應當去哪個國家？希望您能開示。』
尊者說：『不可遠遊，暫且留在南天竺。六十七年後，應當前往震旦（古代中國的稱謂）。要謹慎，不要快速前往，在那裡會遭遇不幸。』
達磨（Dharma）問：『那裡有大士，可以作為佛法的器皿嗎？千年之內，會有留難嗎？』
尊者說：『我滅度后六十多年，那個國家會有災難，水中文布（指水災）。自會有人善於平息它。你前往南方不要停留，因為他們只喜歡有為的功業，不明白佛理。你即使到了那裡，也不可以久留。聽我的預言：』
『路行跨水復逢羊，獨自棲棲暗渡江，日下可憐雙象馬，二株嫩桂久昌昌。』
又問：『此後還有什麼事？』
尊者說：『從這以後一百五十年，會有小的災難。聽我的預言：』
『心中雖吉外頭兇，川下僧房名不中，為遇毒龍生武子，忽逢小鼠寂無窮。』
又問：『此後還有什麼事？』
尊者說：『從這以後一百六十年末，會有一個小的災難，父子相繼，但也不會很久。大概一二三五年，過了這段時間，就會有人出現。』
【English Translation】 English version The Tiansheng Guangdenglu, Volume 5 Supplement to the Wan (卍) New Collection, Volume 78, No. 1553, Tiansheng Guangdenglu
The Tiansheng Guangdenglu, Volume 6 (Song Shi)
The Twenty-eighth Ancestor, Bodhidharma,
was the third son of King Xiangzhi (Xiangzhi King) of South India, of the Kshatriya (Kshatriya) caste. His original name was Bodhitara (Bodhitara). He encountered the Twenty-seventh Ancestor, Prajnatara (Prajnatara), who came to his country to receive offerings from the king. Prajnatara tested him by having him distinguish the precious jewels that had been donated with his brother, and Bodhitara thereby manifested his mind-ground. Thereupon, the Venerable Prajnatara said, 'You have already attained a thorough understanding of all dharmas. The meaning of Dharma is vast and all-encompassing. You should be named Dharma.' Thus, he was renamed Bodhidharma. Then, Bodhidharma said to the Venerable, 'Which country should I go to? I hope you will enlighten me.'
The Venerable said, 'You should not travel far yet. Stay in South India for now. After sixty-seven years, you should go to Zhendan (ancient name for China). Be careful and do not go quickly, for you will encounter misfortune there.'
Dharma asked, 'Are there great beings there who can be vessels for the Dharma? Will there be difficulties within a thousand years?'
The Venerable said, 'More than sixty years after my passing, that country will have a disaster, water and writing (referring to a flood). Someone will naturally be skilled at subduing it. Do not stay in the South when you go there, because they only like meritorious deeds with effort and do not understand the principles of Buddhism. Even if you go there, you cannot stay for long. Listen to my prophecy:'
'The road travels across water and meets a sheep again, alone and weary, secretly crossing the river, under the sun, pitiful are the pair of elephants and horses, two young osmanthus trees will flourish for a long time.'
He asked again, 'What else will happen after this?'
The Venerable said, 'From then on, after one hundred and fifty years, there will be a small disaster. Listen to my prophecy:'
'Though auspicious in the heart, inauspicious outside, the name of the monastic dwelling below the river is not right, because encountering a poisonous dragon gives birth to a martial son, suddenly encountering a small rat, silence without end.'
He asked again, 'What else will happen after this?'
The Venerable said, 'From then on, at the end of one hundred and sixty years, there will be a small disaster, father and son succeeding each other, but it will not be long. About one, two, three, or five years, after this period passes, someone will appear.'
其意。聽吾讖曰。
路上忽逢深處水 等閑見虎又逢豬 小小牛兒雖有角 清溪龍出總須輸
又問。此後如何。
曰。卻後二百二十年。林下見一人。當得道果。聽吾讖曰。
震旦雖闊無別路 要假侄孫腳上行 金雞解銜一顆米 供養十方羅漢僧
又問。於此后更有何事。
曰。卻後三百八十年。有一比丘暗學明用。吾以三讖。而當志之。
八月商尊飛有聲 巨福來祥鳥不驚 懷抱一雞重起會 手把龍蛇在兩楹 寄公席帽權時脫 蚊子之蟲足去形 東海象歸披石脹 二處蒙恩總不輕 日月並行若不動 即無冠子上山行 更惠一峰添翠岫 玉教人識知始名
尊者曰。大器當現。逢云即登。吾道無淪。汝心有寄。
達磨又問。此後如何。
曰。卻後四百六十年。遇一無衣人。欲作魔難。聽吾讖曰。
高嶺無人又脫衣 小蛇雖毒不能為 可中井底著天近 小小沙彌善大機
尊者曰。此之小難。黑衣童子而釋之。
又問。此後如何。
曰。卻後六百年。不生之樹。為作障難。雖作其難。二人出現。當自寧靜。聽吾讖曰。
大浪雖高不足知 百年凡木長乾枝 一鳥南飛卻歸北 二人東往復
【現代漢語翻譯】 現代漢語譯本： 它的含義是。聽我（菩薩自稱）的預言說：
『路上忽然遇到深水，輕易地看見老虎又遇到豬。 小小的牛兒雖然有角，清溪中的龍出現最終也得認輸。』
又問：此後會如何？
答：此後二百二十年，在林下會見到一個人，應當能證得道果。聽我的預言說：
『震旦（古代中國的稱謂）雖然寬闊卻沒有別的路，要藉助侄孫的腳行走。 金雞能夠銜來一顆米，供養十方羅漢僧。』
又問：在此之後還有什麼事？
答：此後三百年八十年，有一位比丘（佛教出家人）暗中學習卻公開運用。我用三個預言，應當記住它們。
『八月商星（星名）飛逝發出聲響，巨大的福運帶來吉祥，鳥兒也不驚慌。 懷抱一隻雞重新開始集會，手握龍蛇在兩楹（古代房屋前堂的柱子）之間。 寄公（人名，指阮籍）的席帽暫時脫下，蚊子這類小蟲子最終失去形體。 東海的大象迴歸，披著石頭膨脹，兩處蒙受恩惠總是不輕。 日月並行好像沒有移動，就沒有戴著帽子上山行走的事情。 再贈送一座山峰增添翠綠的山巒，玉石教人認識，知道初始的名字。』
尊者說：大器之人應當顯現，遇到云就會升騰。我的道不會淪落，你的心有所寄託。
達磨（菩提達摩）又問：此後會如何？
答：此後四百六十年，遇到一個沒有衣服的人，想要製造魔難。聽我的預言說：
『高高的山嶺沒有人又脫掉衣服，小蛇雖然有毒卻不能造成危害。 可以在井底接近天空，小小的沙彌（小和尚）有大的機緣。』
尊者說：這個小小的災難，會被黑衣童子化解。
又問：此後會如何？
答：此後六百年，不生長的樹木，會製造障礙和災難。雖然製造了災難，但兩個人會出現，自然會平靜下來。聽我的預言說：
『大浪雖然高卻不足為慮，百年的凡木長出樹幹和枝條。 一隻鳥向南飛卻又飛回北方，兩個人向東去又返回。』
【English Translation】 English version: Its meaning is. Listen to my (the Bodhisattva referring to himself) prophecy:
'On the road, you suddenly encounter deep water, casually see a tiger and then a pig. The small calf, though it has horns, the dragon emerging from the clear stream must ultimately concede.'
Asked again: What will happen after this?
Answered: Two hundred and twenty years after this, a person will be seen under the trees, who should attain the fruit of the Way. Listen to my prophecy:
'Although Zhendan (ancient name for China) is vast, there is no other road, one must rely on the feet of a nephew to travel. The golden rooster can bring a grain of rice in its beak, to offer to the Arhat monks of the ten directions.'
Asked again: What else will happen after this?
Answered: Three hundred and eighty years after this, there will be a Bhiksu (Buddhist monk) who learns secretly but uses openly. I give three prophecies, which should be remembered.
'In the eighth month, the star Shang (a star name) flies away with a sound, great fortune brings auspiciousness, and the birds are not alarmed. Holding a chicken, a gathering is restarted, holding dragons and snakes between the two pillars (pillars in front of an ancient house). Ji Gong's (name of a person, referring to Ruan Ji) straw hat is temporarily taken off, mosquitoes and such small insects eventually lose their form. The elephant of the East Sea returns, covered in stones and swelling, receiving grace in both places is not light. The sun and moon move together as if not moving, then there is no wearing a hat to walk up the mountain. Another peak is given, adding to the verdant mountains, jade teaches people to recognize, and to know the initial name.'
The Venerable said: A great talent should appear, and will ascend when encountering clouds. My Way will not be lost, and your heart has a place to rest.
Bodhidharma asked again: What will happen after this?
Answered: Four hundred and sixty years after this, you will encounter a person without clothes, who wants to create demonic obstacles. Listen to my prophecy:
'On the high mountain ridge, there is no one and clothes are taken off, the small snake, though poisonous, cannot cause harm. One can be close to the sky at the bottom of a well, the small Shami (young monk) has great opportunities.'
The Venerable said: This small disaster will be resolved by a black-clothed boy.
Asked again: What will happen after this?
Answered: Six hundred years after this, a tree that does not grow will create obstacles and disasters. Although disasters are created, two people will appear, and things will naturally calm down. Listen to my prophecy:
'Although the big waves are high, they are not worth worrying about, the ordinary tree of a hundred years grows trunk and branches. A bird flies south but returns north, two people go east and then return.'
還西
尊者曰。白衣和尚說法無量。若解此記。皈而不向。
又問。此後如何。
曰。卻後八百年。當有四龍共作一難。聽吾讖曰。
可憐明月獨當天 四個龍兒各自遷 東西南北奔波去 日頭平上照無邊
尊者曰。
吾此記詞 腰長腳短 合掌向天 回頭失伴 身著紅衣 又如素絹 立在目前 還如不見 好好思量 水清月現
又問。此後如何。
曰。卻後三千歲間。總有一十三難。其中大難有九。餘四小難。聽吾讖曰。
鳥來上高堂欲驚 白雲入地色還青 天上金龍日月明 東陽海水清不清 手捧珠輪重複輕 雖無心眼轉醒醒 不具耳目善觀聽 身體元無空有形 不說姓字但簽名 意尋書卷錯看經 口說恩幸心無情 或去或來身不停
尊者曰。卻後多難悉在此一十句中。我雖廣印。汝亦不見。師恭稟教諭。服勤左右。垂四十年。
迨尊者須世。有䟦陀三藏。達磨亦嘗致訊。
䟦陀有弟子那連邪舍者。與優婆塞萬天懿多談教典。懿因問邪舍曰。西域聖眾弘揚次第。可得聞乎。
耶舍曰。諸祖師自迦葉宜傳。其二十七祖般若多羅弟子達磨。當魏明帝朝至雒陽。止少林寺。
懿曰。
【現代漢語翻譯】 現代漢語譯本 還西
尊者說：『白衣和尚說法無量，如果能理解這個預言，就會皈依正道。』
又問：『此後會如何？』
答：『八百年後，將有四龍共同製造一場災難。聽我的預言：』
『可憐明月獨自照耀天空，四個龍兒各自遷移。 東西南北奔波而去，太陽平等地照耀無邊。』
尊者說：
『我的這個預言，腰長腳短，合掌向天，回頭失去同伴。 身穿紅衣，又如白色絲絹，站在眼前，卻又好像看不見。 好好思量，水清則月亮顯現。』
又問：『此後會如何？』
答：『三千年后，總共有十三場災難，其中大災難有九場，其餘四場是小災難。聽我的預言：』
『鳥兒飛來高堂之上想要驚擾，白雲落入大地顏色仍然青翠。 天上金龍日月光明亮，東陽海水清澈不清澈？ 手捧珠輪重複輕輕轉動，即使沒有心眼也能轉動醒悟。 不具備耳目卻善於觀察聽取，身體原本無形卻又似有形。 不說姓名只簽名，想要尋找書卷卻錯看了經書。 口說恩惠卻心無情，或去或來身體不停留。』
尊者說：『以後的許多災難都包含在這十句話中。我雖然廣泛印行，你們也看不見。』師恭敬地接受教誨，在尊者左右服侍了四十年。
等到尊者去世后，有跋陀三藏（Bhadra Tripitaka，一位僧侶），達磨（Bodhidharma，禪宗始祖）也曾向他請教。
跋陀（Bhadra）有個弟子名叫那連邪舍（Nalanda Yashas，一位僧侶），與優婆塞（Upasaka，在家男居士）萬天懿（Wan Tianyi，人名）多次談論佛教經典。萬天懿（Wan Tianyi）於是問那連邪舍（Nalanda Yashas）說：『西域聖眾弘揚佛法的次第，可以聽聞嗎？』
耶舍（Yashas）說：『各位祖師從迦葉（Kasyapa，佛陀的弟子）開始傳法，第二十七祖般若多羅（Prajnatara，一位禪宗祖師）的弟子達磨（Bodhidharma），在魏明帝（Emperor Ming of Wei，曹魏的皇帝）時期來到雒陽（Luoyang，地名），住在少林寺（Shaolin Temple，寺廟名）。』
懿（Wan Tianyi）說：
【English Translation】 English version Huan Xi
The Venerable said, 'The white-robed monk's teachings are immeasurable. If one understands this prophecy, one will convert and not turn away.'
He further asked, 'What will happen after this?'
He replied, 'Eight hundred years from now, four dragons will together create a calamity. Listen to my prophecy:'
'Pitifully, the bright moon shines alone in the sky, the four dragon children each migrate. They rush about to the east, west, north, and south, the sun shines equally on the boundless.'
The Venerable said:
'This prophecy of mine, long waist and short legs, palms together facing the sky, turning back and losing companions. Wearing red clothes, yet like white silk, standing right before your eyes, yet as if unseen. Ponder well, when the water is clear, the moon appears.'
He further asked, 'What will happen after this?'
He replied, 'Three thousand years from now, there will be a total of thirteen calamities, among which nine are major calamities, and the remaining four are minor calamities. Listen to my prophecy:'
'A bird comes to the high hall wanting to startle, white clouds enter the earth, their color still green. The golden dragon in the sky, the sun and moon are bright, is the seawater of Dongyang (Dongyang, place name) clear or not? Holding the pearl wheel, repeatedly turning it lightly, even without eyes of the mind, it turns and awakens. Not possessing ears and eyes, yet skilled at observing and listening, the body originally without form, yet seemingly with form. Not speaking the name, but signing it, wanting to find books, but mistakenly reading scriptures. Speaking of kindness, but the heart is without feeling, sometimes going, sometimes coming, the body never stops.'
The Venerable said, 'The many calamities to come are all contained within these ten sentences. Although I widely print them, you will not see them.' Shi respectfully received the teachings and served the Venerable for forty years.
After the Venerable passed away, there was Bhadra Tripitaka (Bhadra Tripitaka, a monk). Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) also consulted him.
Bhadra (Bhadra) had a disciple named Nalanda Yashas (Nalanda Yashas, a monk), who often discussed Buddhist scriptures with the Upasaka (Upasaka, a male lay Buddhist) Wan Tianyi (Wan Tianyi, a personal name). Wan Tianyi (Wan Tianyi) then asked Nalanda Yashas (Nalanda Yashas), 'Can I hear about the order in which the holy beings of the Western Regions propagated the Dharma?'
Yashas (Yashas) said, 'The patriarchs have transmitted the Dharma since Kasyapa (Kasyapa, a disciple of the Buddha). The twenty-seventh patriarch Prajnatara's (Prajnatara, a Zen patriarch) disciple Bodhidharma (Bodhidharma) arrived in Luoyang (Luoyang, place name) during the reign of Emperor Ming of Wei (Emperor Ming of Wei, an emperor of Cao Wei) and stayed at Shaolin Temple (Shaolin Temple, temple name).'
Yi (Wan Tianyi) said:
北師滅后。何人繼嗣。
耶舍答曰。
尊勝今藏古 無肱又有肱 龍來方授寶 奉物伏嫌名
懿曰。於此師后。踵襲者誰。
耶舍曰。
起自求不礙 師言我沒繩 路上逢僧禮 足下六枝分
懿復問之。耶舍曰。
三四全無我 隔水受心燈 尊號過諸量 從瞋不起增
懿復問之。耶舍曰。
奉物可曾物 言勤又不勤 唯書四句偈 為對瑞田人
懿復問之。耶舍曰。
心裡能藏事 說向漢江濵 湖波探水月 將照二三人
懿復問之。耶舍曰。
領得彌勒語 離鄉日日敷 來梁移近路 余算腳天途
懿復問之。耶舍曰。
艮地生玄旨 通尊媚亦尊 比肩三吼族 足下一毛生
又曰。
靈集愧天恩 生芽二六人 法中無氣味 石上有功勛
又曰。
本是大蟲男 翻成師子談 官家封馬嶺 同相三十三
又曰。
九女出人倫 八個絕婚姻 朽將添六足 心祖眾中尊
又曰。
走戊與潮鄰 鵝烏子出身 二天雖有感 三化寂無塵
又曰。
說少何曾少 言流又不流 草若除其首 三四繼門修
耶舍曰。
【現代漢語翻譯】 現代漢語譯本： 懿問：北師（指北方的禪師）滅度后，由誰來繼承他的事業？ 耶舍回答說： 『尊勝今藏古，無肱又有肱，龍來方授寶，奉物伏嫌名。』 懿問：在這位禪師之後，是誰繼承了他的事業？ 耶舍說： 『起自求不礙，師言我沒繩，路上逢僧禮，足下六枝分。』 懿再次問他，耶舍說： 『三四全無我，隔水受心燈，尊號過諸量，從瞋不起增。』 懿再次問他，耶舍說： 『奉物可曾物，言勤又不勤，唯書四句偈，為對瑞田人。』 懿再次問他，耶舍說： 『心裡能藏事，說向漢江（指漢江）濱，湖波探水月，將照二三人。』 懿再次問他，耶舍說： 『領得彌勒（指彌勒菩薩）語，離鄉日日敷，來梁移近路，余算腳天途。』 懿再次問他，耶舍說： 『艮地生玄旨，通尊媚亦尊，比肩三吼族，足下一毛生。』 又說： 『靈集愧天恩，生芽二六人，法中無氣味，石上有功勛。』 又說： 『本是大蟲男，翻成師子談，官家封馬嶺，同相三十三。』 又說： 『九女出人倫，八個絕婚姻，朽將添六足，心祖眾中尊。』 又說： 『走戊與潮鄰，鵝烏子出身，二天雖有感，三化寂無塵。』 又說： 『說少何曾少，言流又不流，草若除其首，三四繼門修。』 耶舍說。
【English Translation】 English version: Yi asked: After the demise of the Northern Teacher (referring to a Chan master from the North), who succeeded him? Yeshe replied: 'Venerable Victory now hides the ancient, without arms yet with arms, the dragon comes to bestow the treasure, offering objects implies suspicion of the name.' Yi asked: After this teacher, who continued his lineage? Yeshe said: 'Rising from seeking without obstruction, the teacher said I have no rope, meeting a monk on the road, I bow, beneath the feet six branches divide.' Yi asked him again, Yeshe said: 'Three four completely without self, receiving the mind-lamp across the water, the venerable title exceeds all measure, from anger no increase arises.' Yi asked him again, Yeshe said: 'Offering objects, can they be considered objects? Speaking diligently yet not diligently, only writing a four-line verse, to respond to the people of Ruitian.' Yi asked him again, Yeshe said: 'In the heart able to conceal matters, speaking towards the Han River (referring to the Han River) bank, exploring the water-moon in the lake waves, to illuminate two or three people.' Yi asked him again, Yeshe said: 'Understanding Maitreya's (referring to Maitreya Bodhisattva) words, leaving the hometown spreading daily, coming to Liang moving closer to the road, the remaining calculation is the foot's heavenly path.' Yi asked him again, Yeshe said: 'From the Gen (Northeast) land arises profound meaning, understanding the venerable, flattering is also venerable, shoulder to shoulder with the three roar clan, beneath the feet a hair grows.' Again he said: 'The spiritual gathering is ashamed of Heaven's grace, sprouting two six people, in the Dharma no taste, on the stone there is merit.' Again he said: 'Originally a big insect male, transformed into a lion's talk, the official family seals Ma Ridge, together appearing thirty-three.' Again he said: 'Nine women surpass humanity, eight sever marriage, a decayed general adds six feet, the mind ancestor is venerable among the assembly.' Again he said: 'Walking Wu neighbors the tide, a goose-crow child is born, although the two heavens have feelings, the three transformations are silent without dust.' Again he said: 'Saying little, how could it ever be little? Speaking flowing yet not flowing, if the grass is removed from its head, three four continue the gate's cultivation.' Yeshe said.
吾此讖以志將來。卻後二百八十年中。有大國王善崇三寶。君唱臣和。海晏河清。前記諸懷耳。
是時。首因一師興隆多聖。萬天懿仰承聖記。佩服無斁。編之簡冊矣。后耶舍三藏廬山順寂。梁簡文遣使傳此讖文。編于續法傳。
時菩提達磨演化本國。有佛大勝多者。小乘學也。分途而為六宗。各封己解。別展化源。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。達磨曰。今此六宗永纏邪見。
言已。至第一有相宗所而問曰。一切諸法。何名實相。
眾中有一尊長名薩婆羅答曰。于諸相中。不互諸相。是名實相。
師曰。一切諸相。而不互者。若明實相。當何定耶。
彼曰。于諸相中。實無有定。若定諸相。何名為實。
師曰。諸相不定。便名實相。汝今不定。當何得之。
彼曰。我言不定。不說諸相。當說諸相。其義亦然。
師曰。汝言不定。當爲實相。定不定故。即非實相。
彼曰。定既不定。即非實相。知我非故。不定不變。
師曰。汝今不變。何名實相。已變已往。其義亦然。
彼曰。不變當在。在不在故。故變實相。以定其義。
師曰。實相不變。變即非實。于有無中。何名實相。
【現代漢語翻譯】 現代漢語譯本：我用這個預言來記載未來之事。大約在二百八十年後，會有一位偉大的國王，他非常崇尚佛法僧三寶（Buddha, Dharma, Sangha）。那時，君王倡導，臣子響應，國家太平，四海安寧，這應驗了之前所記載的種種預兆。
那時，最初是因為一位法師的出現而使許多聖賢興盛起來。萬天懿（Wan Tianyi）仰慕並繼承這些聖賢的記載，非常敬佩，並將它們編纂完成的書。後來，耶舍三藏（Yeshe Sanzang）在廬山圓寂。梁簡文帝（Emperor Jianwen of Liang）派遣使者傳抄這份預言，並將其編入《續法傳》中。
當時，菩提達磨（Bodhidharma）在本國弘揚佛法。有一位名叫佛大勝多（Fodashengduo）的人，學習的是小乘佛法（Hinayana）。他們分道揚鑣，形成了六個宗派，各自堅持自己的理解，分別發展自己的教化源流。第一是有相宗（Youxiang School），第二是無相宗（Wuxiang School），第三是定慧宗（Dinghui School），第四是戒行宗（Jiexing School），第五是無得宗（Wude School），第六是寂靜宗（Jijing School）。達磨（Dharma）說：『現在這六個宗派將永遠糾纏于邪見之中。』
說完，他來到第一有相宗（Youxiang School）所在的地方，問道：『一切諸法（Dharmas），什麼叫做實相（Reality）？』
眾人中有一位德高望重的人，名叫薩婆羅（Sarvāra），回答說：『在各種現象中，彼此不互相干擾的現象，就叫做實相（Reality）。』
師父說：『一切現象，如果不互相干擾，如果要明白實相（Reality），應當如何確定呢？』
那人說：『在各種現象中，實際上沒有確定。如果確定了各種現象，又怎麼能叫做實相（Reality）呢？』
師父說：『各種現象不確定，就叫做實相（Reality）。你現在不確定，應當如何獲得它呢？』
那人說：『我說不確定，不是說各種現象。當我說各種現象時，它的意義也是一樣的。』
師父說：『你說不確定，就當作是實相（Reality）。因為確定與不確定，就不是實相（Reality）。』
那人說：『確定既然是不確定的，就不是實相（Reality）。知道我的不確定，所以不確定才是不變的。』
師父說：『你現在不變，怎麼能叫做實相（Reality）？已經變化已經過去的，它的意義也是一樣的。』
那人說：『不變應當存在。因為存在與不存在，所以變化才是實相（Reality），以此來確定它的意義。』
師父說：『實相（Reality）是不變的，變化就不是實相（Reality）。在有與無之中，什麼叫做實相（Reality）？』
【English Translation】 English version: I use this prophecy to record future events. Approximately two hundred and eighty years later, there will be a great king who deeply reveres the Three Jewels (Buddha, Dharma, Sangha). At that time, the ruler will advocate, and the ministers will respond, the country will be peaceful, and the world will be tranquil, fulfilling all the omens recorded earlier.
At that time, initially, it was due to the appearance of a Dharma master that many sages flourished. Wan Tianyi admired and inherited the records of these sages, deeply respecting them, and compiled them into books. Later, Yeshe Sanzang passed away peacefully in Lushan. Emperor Jianwen of Liang sent messengers to transcribe this prophecy and include it in the 'Continued Biographies of the Dharma'.
At that time, Bodhidharma was propagating the Dharma in his own country. There was a person named Fodashengduo, who studied Hinayana Buddhism. They parted ways and formed six schools, each adhering to their own understanding, and separately developing their own sources of teaching. The first is the Youxiang School (School of Existence), the second is the Wuxiang School (School of Non-Existence), the third is the Dinghui School (School of Samadhi and Wisdom), the fourth is the Jiexing School (School of Precepts and Practice), the fifth is the Wude School (School of Non-Attainment), and the sixth is the Jijing School (School of Tranquility). Dharma said: 'Now these six schools will forever be entangled in wrong views.'
Having spoken, he went to the place of the first Youxiang School (School of Existence) and asked: 'Of all Dharmas, what is called Reality?'
Among the assembly, there was a venerable elder named Sarvāra, who replied: 'Among all phenomena, the phenomena that do not interfere with each other are called Reality.'
The Master said: 'If all phenomena do not interfere with each other, if one wants to understand Reality, how should one determine it?'
That person said: 'Among all phenomena, there is actually no determination. If one determines all phenomena, how can it be called Reality?'
The Master said: 'The non-determination of all phenomena is called Reality. If you are now undetermined, how should you attain it?'
That person said: 'When I say non-determination, I am not speaking of all phenomena. When I speak of all phenomena, its meaning is also the same.'
The Master said: 'If you say non-determination, then take it as Reality. Because of determination and non-determination, it is not Reality.'
That person said: 'Since determination is non-determined, it is not Reality. Knowing my non-determination, therefore non-determination is unchanging.'
The Master said: 'If you are now unchanging, how can it be called Reality? What has already changed and passed, its meaning is also the same.'
That person said: 'The unchanging should exist. Because of existence and non-existence, therefore change is Reality, to determine its meaning.'
The Master said: 'Reality is unchanging, change is not Reality. Among existence and non-existence, what is called Reality?'
薩婆羅心知師聖。懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身得似否。
師曰。若解實相。即見非相。若了非相。其色亦然。當於色中。不生色體。于非相中。不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受。
至第二無相宗所而問曰。汝言無相。當何證之。
彼眾中有智者名波羅提答曰。我明無相。心不現故。
師曰。汝心不現。當何明之。
彼曰。我明無相。心不敢舍。當於明時。亦無當者。
師曰。于諸有無。心不取捨。又無當者。誰明無故。
彼曰。入佛三昧。尚無所得。何況無相。而欲知之。
師曰。相既不知。誰云有無。尚無所得。何名三昧。
彼曰。我說不證。證無所證。非三昧故。我說三昧。
師曰。非三昧者。何當名之。汝既不證。非證何證。
波羅提聞師辨析。即悟本心。禮謝于師。懺悔往謬。師記曰。汝當得果。不久證之。此國有魔。非久降之。
言已。至第三定慧宗所而問曰。汝學定慧。為一為二。
彼眾有一婆蘭陀者答曰。我此定慧。非一非二。
師曰。既非一二。何名定慧。
彼曰。在定非定。處慧非慧。一即非一。二即不二。
師曰
【現代漢語翻譯】 現代漢語譯本 薩婆羅心知師聖（Sarvaraksita）。懸解潛達。即以手指虛空曰：『此是世間有相，亦能空故。當我此身得似否？』 師曰：『若解實相，即見非相。若了非相，其色亦然。當於色中，不生色體。于非相中，不礙有故。若能是解，此名實相。』彼眾聞已，心意朗然，欽禮信受。 至第二無相宗所而問曰：『汝言無相，當何證之？』 彼眾中有智者名波羅提（Pratibha）答曰：『我明無相，心不現故。』 師曰：『汝心不現，當何明之？』 彼曰：『我明無相，心不敢舍。當於明時，亦無當者。』 師曰：『于諸有無，心不取捨，又無當者，誰明無故？』 彼曰：『入佛三昧（Samadhi），尚無所得，何況無相，而欲知之？』 師曰：『相既不知，誰云有無？尚無所得，何名三昧？』 彼曰：『我說不證，證無所證，非三昧故。我說三昧。』 師曰：『非三昧者，何當名之？汝既不證，非證何證？』 波羅提聞師辨析，即悟本心，禮謝于師，懺悔往謬。師記曰：『汝當得果，不久證之。此國有魔，非久降之。』 言已，至第三定慧宗所而問曰：『汝學定慧，為一為二？』 彼眾有一婆蘭陀（Bhallata）者答曰：『我此定慧，非一非二。』 師曰：『既非一二，何名定慧？』 彼曰：『在定非定，處慧非慧，一即非一，二即不二。』 師曰：
【English Translation】 English version Sarvaraksita, knowing the teacher's holiness, profoundly understood and subtly penetrated. He then pointed to the void with his finger and said, 'This is the world of form, yet it can also be empty. Can my body be like this?' The teacher said, 'If you understand the true nature, you will see the non-form. If you understand the non-form, its appearance is also like that. When in form, do not generate the substance of form. In non-form, there is no obstruction to existence. If you can understand this, it is called true nature.' When the assembly heard this, their minds became clear, and they respectfully believed and accepted it. He then went to the second school of No-Form and asked, 'You speak of no-form, how do you prove it?' Among the assembly, there was a wise man named Pratibha who answered, 'I understand no-form because the mind does not appear.' The teacher said, 'Your mind does not appear, how do you explain it?' He said, 'I understand no-form, and the mind dares not abandon it. When understanding, there is also no understander.' The teacher said, 'Regarding all existence and non-existence, the mind neither accepts nor rejects, and there is no understander. Who understands the absence of form?' He said, 'Entering the Buddha's Samadhi, there is still nothing to be attained, how much more so with no-form, which you wish to know?' The teacher said, 'If form is not known, who speaks of existence and non-existence? If there is nothing to be attained, what is called Samadhi?' He said, 'I speak of non-attainment, attaining that which is not attained, therefore it is not Samadhi. I speak of Samadhi.' The teacher said, 'If it is not Samadhi, what should it be called? Since you do not attain, what do you attain without attaining?' Pratibha, hearing the teacher's analysis, immediately awakened to his original mind, bowed to the teacher, and repented of his past mistakes. The teacher predicted, 'You will attain the fruit, and soon realize it. There is a demon in this country, who will soon be subdued.' Having spoken, he went to the third school of Dhyana (meditation) and Prajna (wisdom) and asked, 'You study Dhyana and Prajna, are they one or two?' Among the assembly, there was one named Bhallata who answered, 'My Dhyana and Prajna are neither one nor two.' The teacher said, 'Since they are neither one nor two, what are they called Dhyana and Prajna?' He said, 'In Dhyana, it is not Dhyana; in Prajna, it is not Prajna; one is not one, two is not two.' The teacher said:
。當一不一。當二不二。既非定慧。約何定慧。
彼曰。不一不二。定慧能知。非定非慧。亦復然矣。
師曰。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞之。疑心冰釋至第四戒行宗所而問曰。何者名戒。云何名行。當此戒行。為一為二。
彼眾中有一賢者答曰。一二二一。皆彼所生。依教無染。此名戒行。
師曰。汝言依教。即染有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。
彼曰。我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清凈。即戒即行。
師曰。俱是俱非。何言清凈。既得通故。何談內外。賢者聞之。即自慚伏。
至第五無得宗所。問曰。汝云無得。無得何得。既無所得。亦無得得。
彼眾中有寶凈者答曰。我說無得。非得無得。當說得得。無得是得。
師曰。得既不得。得亦非得。既云得得。得得何得。
彼曰。見得非得。非得是得。若見不得。名為得得。
師曰。得既非得。非得無得。既無所得。當何得得。寶凈聞之。頓除疑誤。
至第六寂靜宗所。問曰。何名寂靜。於此法中。誰靜誰寂。
彼有長者答曰。此心不動。是名為寂。於法無染。名之為
靜。
師曰。本心不寂。要假寂靜。本來寂故。何用寂靜。
彼曰。諸法本空。以空空故。于彼空空。故名寂靜。
師曰。空空已空。諸法亦爾。寂靜無相。何靜何寂。
彼聞旨海。豁如冰釋。既而六眾咸誓歸依。
異見王立。輕毀三寶。每云。我之祖宗皆信佛道。復云。我身是佛。何更外求。善惡報應。皆由多智之者妄構其說。國內耆舊。前王之所尊禮者。並從廢棄。
達磨知已。即念無相宗中二首領。其一波羅提者。與王有緣。其二宗勝者。非不聰辨。而無宿因。時六宗徒眾亦各念言。佛法有難。言已。各至達磨所作禮問訊。
宗勝曰。自惟淺薄。敢憚請行。
達磨曰。汝雖辨慧。道力未全。
宗勝疑雲。此師恐我見王。作大佛事。名譽顯達。映奪尊威。縱彼福慧為王。我是沙門。受佛教旨。豈難制焉。
既而贊至王所。廣說法要。世界苦樂。人天善惡。王與之往返詢詰。王曰。汝今所解。其法何在。
宗勝曰。如王治化。當合其道。王所有道。其道何在。
王曰。我所有道。將除邪法。汝所有法。當伏何人。
達磨知宗勝欲墮處。告波羅提曰。宗勝不稟吾教。潛化于王。須臾理屈。汝可速行。波羅提承稟旨命。乃至殿前。默
【現代漢語翻譯】 現代漢語譯本 靜。
菩提達摩（Bodhidharma）說：『本心並非不寂靜，而是需要藉助寂靜來顯現。本來就是寂靜的，又何必再追求寂靜呢？』
對方說：『諸法（Dharmas）的本性是空，用空來空掉空，在空空之中，所以才叫做寂靜。』
菩提達摩說：『空空已經空了，諸法也是如此。寂靜沒有相狀，哪裡還有什麼靜和寂呢？』
對方聽了這些話，如同冰雪消融一般豁然開朗。之後，六個外道教派的僧人都發誓皈依佛法。
異見王即位后，輕視毀壞佛法僧三寶（Three Jewels）。他常常說：『我的祖先都信奉佛道。』又說：『我自身就是佛，何必向外尋求？善惡報應，都是那些自作聰明的人虛構的說法。』國內德高望重、前任國王所尊敬的人，都被他廢黜拋棄。
菩提達摩知道這些情況后，就想起了無相宗（無相宗）中的兩位首領。其中一位名叫波羅提（Pāratī），與國王有緣分；另一位名叫宗勝（Zōngshèng），並非不聰明有辯才，只是沒有前世的因緣。當時六個外道教派的僧眾也各自想到：『佛法有難了。』說完，各自來到菩提達摩的住所，向他作禮問訊。
宗勝說：『我自認為才識淺薄，但不敢推辭前往。』
菩提達摩說：『你雖然有辯才和智慧，但道力還不完備。』
宗勝心生疑慮，心想：『這位禪師是怕我見了國王，做了很大的佛事，名譽顯赫，掩蓋了他的尊貴和威望。就算我的福慧比國王強，我終究是個沙門（Śrāmaṇa），接受佛教的教旨，難道還難以制服他嗎？』
之後，宗勝去到國王那裡，廣泛地宣說法要，講述世界上的苦樂、人天的善惡。國王與他一來一往地詢問辯論。國王說：『你現在所理解的，它的法在哪裡呢？』
宗勝說：『如同國王治理國家，應當符合天道。國王所擁有的道，它的道在哪裡呢？』
國王說：『我所擁有的道，就是要剷除邪法。你所擁有的法，應當降伏什麼人呢？』
菩提達摩知道宗勝將要落入下風，就告訴波羅提說：『宗勝沒有聽從我的教導，私自去教化國王。很快他就要理屈詞窮了，你趕快去吧。』波羅提領受了菩提達摩的旨意和命令，來到了王宮殿前，默默地等待著。
【English Translation】 English version Silence.
The Master said, 'The original mind is not non-寂 (jì, stillness). It needs to borrow 寂靜 (jìjìng, quietude) to manifest. Since it is originally 寂 (jì, still), why use 寂靜 (jìjìng, quietude)?'
The other party said, 'All Dharmas (諸法) are fundamentally 空 (kōng, empty). Using 空 (kōng, emptiness) to empty 空 (kōng, emptiness), within that 空空 (kōngkōng, emptiness of emptiness), it is therefore called 寂靜 (jìjìng, quietude).'
The Master said, '空空 (kōngkōng, emptiness of emptiness) is already 空 (kōng, empty), and so are all Dharmas (諸法). 寂靜 (jìjìng, quietude) has no characteristics. What is 靜 (jìng, still) and what is 寂 (jì, still)?'
Upon hearing these words, the other party was enlightened as if ice melting. Thereafter, the six groups of heretics all vowed to take refuge in the Three Jewels (三寶).
King of Heretical Views ascended the throne and slighted and destroyed the Three Jewels (三寶). He often said, 'My ancestors all believed in the Buddha-dharma.' He also said, 'I myself am the Buddha, why seek externally? Retribution for good and evil is all a fabricated theory by those who consider themselves wise.' The elders of the country, those who were respected and honored by the previous king, were all dismissed and abandoned.
Bodhidharma (達磨) knew of this and thought of the two leaders in the 無相宗 (Wúxiàng Zōng, School of No-Characteristics). One was named Pāratī (波羅提), who had a karmic connection with the king; the other was named Zōngshèng (宗勝), who was not unintelligent or lacking in eloquence, but had no past causes. At that time, the monks of the six heretical sects also thought to themselves, 'The Buddha-dharma is in difficulty.' Having said this, they each went to Bodhidharma's (達磨) residence, bowed, and inquired.
Zōngshèng (宗勝) said, 'I consider myself shallow and ignorant, but I dare not decline to go.'
Bodhidharma (達磨) said, 'Although you have eloquence and wisdom, your power of the Way is not yet complete.'
Zōngshèng (宗勝) was suspicious and thought, 'This master is afraid that I will meet the king, perform great Buddhist deeds, and that my fame and reputation will overshadow his honor and prestige. Even if my blessings and wisdom are stronger than the king's, I am still a Śrāmaṇa (沙門), receiving the teachings of Buddhism. How could it be difficult to subdue him?'
Afterward, Zōngshèng (宗勝) went to the king's place and extensively expounded the essential teachings, speaking of the suffering and happiness of the world, and the good and evil of humans and gods. The king questioned him back and forth. The king said, 'Where is the Dharma (法) in what you now understand?'
Zōngshèng (宗勝) said, 'Just as the king governs the country, he should conform to the Way. Where is the Way that the king possesses?'
The king said, 'The Way that I possess is to eliminate heretical teachings. What person should the Dharma (法) that you possess subdue?'
Bodhidharma (達磨), knowing that Zōngshèng (宗勝) was about to fall into a disadvantageous position, told Pāratī (波羅提), 'Zōngshèng (宗勝) did not listen to my teachings and secretly went to teach the king. Soon he will be at a loss for words. You should go quickly.' Pāratī (波羅提) received Bodhidharma's (達磨) instructions and command, and went to the front of the palace hall, silently waiting.
然而住。
時王方詰問宗勝。忽見波羅提前至。王問曰。是邪是正。
答曰。我非邪正。而來正邪。王心若正。我無邪正。宗勝即從擯逐。
波羅提曰。王若有道。何擯沙門。我雖無解。愿王致問。
王怒問曰。何者是佛。
答曰。見性是佛。
王曰。師見性否。
答曰。我見佛性。
王曰。性在何處。
答曰。性在作用。
王曰。是何作用。今不見之。
答曰。今見作用。王自不見。
王曰。於我有否。
答曰。王若作用。眾諸皆是。王若不用。體亦難見。
王曰。若當用時。遣處出現。
答曰。若出現時。當有其八。
王曰。愿為我說。
波羅提遂說偈曰。
在胎為身 處世名人 在眼曰見 有耳曰聞 在鼻辨香 在口談論 在手執捉 在足運奔 遍現俱該沙界 收接在一微塵 識者知是佛性 不識喚作精魂
王聞偈已。悔謝前非。
宗勝既被斥逐。唸曰。我今百歲。八十為非。不能御嘆。生亦奚顏。言訖。自投崖谷。俄有一神人捧承之。置於巖石。神人說偈告宗勝曰。
師壽于百歲 八十而造次 為近至尊故 熏修而入道 雖具少智慧 而
【現代漢語翻譯】 現代漢語譯本： 然而（波羅提尊者）就住下了。
當時國王正在詰問宗勝（僧人名）。忽然看見波羅提（尊者名）來到。國王問道：『他是邪是正？』
波羅提答道：『我非邪非正，而是來匡正邪的。如果國王的心是正的，我這裡就沒有邪正之分。』宗勝隨即被驅逐。
波羅提說：『國王如果遵循正道，為何要驅逐沙門（出家人）？我雖然沒有高深的見解，但希望國王可以提問。』
國王憤怒地問道：『什麼是佛？』
波羅提答道：『見性是佛。』
國王問：『師父你見性了嗎？』
答：『我見到了佛性。』
國王問：『性在何處？』
答：『性在作用之中。』
國王問：『是什麼作用？我現在看不見。』
答：『現在就能見到作用，只是國王自己看不見。』
國王問：『這佛性在我身上有嗎？』
答：『國王如果運用它，一切都是佛性。國王如果不運用它，它的本體也很難見到。』
國王問：『如果當它起作用時，會在哪裡顯現出來？』
答：『如果顯現出來時，會有八種表現。』
國王說：『希望你為我解說。』
波羅提於是說了偈語：
『在胎為身，處世名人，在眼曰見，有耳曰聞， 在鼻辨香，在口談論，在手執捉，在足運奔， 遍現俱該沙界（無量世界），收接在一微塵（極小的物質）， 識者知是佛性，不識喚作精魂。』
國王聽了偈語后，後悔併爲之前的錯誤道歉。
宗勝被斥逐后，心想：『我今年一百歲了，八十年來都在犯錯，不能控制自己。活著還有什麼意義？』說完，就跳下了懸崖。忽然有一位神人托住了他，將他放在巖石上。神人說了偈語告訴宗勝：
『師壽于百歲，八十而造次，為近至尊故， 熏修而入道，雖具少智慧，而』
【English Translation】 English version: Then (Venerable Poluoti) stayed.
At that time, the king was interrogating Zongsheng (a monk's name). Suddenly, he saw Poluoti (a venerable's name) arrive. The king asked, 'Is he heterodox or orthodox?'
Poluoti replied, 'I am neither heterodox nor orthodox, but I have come to correct heterodoxy. If the king's mind is orthodox, there is no heterodoxy or orthodoxy here.' Zongsheng was then expelled.
Poluoti said, 'If the king follows the right path, why expel the Shramana (a Buddhist monk)? Although I do not have profound insights, I hope the king can ask questions.'
The king angrily asked, 'What is Buddha?'
Poluoti replied, 'Seeing one's nature is Buddha.'
The king asked, 'Master, have you seen your nature?'
He replied, 'I have seen the Buddha-nature.'
The king asked, 'Where is the nature?'
He replied, 'The nature is in its function.'
The king asked, 'What function is it? I do not see it now.'
He replied, 'You can see its function now, but the king himself does not see it.'
The king asked, 'Is this Buddha-nature in me?'
He replied, 'If the king uses it, everything is Buddha-nature. If the king does not use it, its essence is difficult to see.'
The king asked, 'If it is functioning, where will it appear?'
He replied, 'If it appears, there will be eight manifestations.'
The king said, 'I hope you can explain it to me.'
Poluoti then spoke the following verse:
'In the womb, it is the body; in the world, it is called a person; in the eyes, it is seeing; in the ears, it is hearing; In the nose, it discerns fragrance; in the mouth, it speaks; in the hands, it grasps; in the feet, it runs; It manifests everywhere, encompassing all realms (immeasurable worlds); it can be contained within a single mote of dust (extremely small matter); Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit.'
After hearing the verse, the king repented and apologized for his previous mistakes.
After Zongsheng was expelled, he thought, 'I am a hundred years old this year, and I have been making mistakes for eighty years, unable to control myself. What is the point of living?' After saying this, he jumped off a cliff. Suddenly, a divine being caught him and placed him on a rock. The divine being spoke the following verse to Zongsheng:
'Master, you are a hundred years old, and you have been reckless for eighty years, because you wanted to be close to the most honored one, You cultivated and entered the path, although you have little wisdom, and'
多有彼我 所見諸賢等 未嘗生珍敬 四五修功德 其心未恬靜 聰明輕慢故 而獲致於此 得王不敬者 當感果知是 自今不疏怠 不久成其智 諸聖悉在心 如來亦復爾
宗勝聞偈忻然。即于巖間安坐。時異見王復問波羅提曰。仁者智辨。當師何人。
答曰。我所出家師者。即是王叔菩提達磨。
王聞師名。驚駭久之。遂來近臣。特加迎請。達磨隨使至宮。為王懺悔。尋詔宗勝還歸本國。大臣奏曰。宗勝被謫。身殞高崖。
師曰。宗勝甚健。宴息巖間。但遣使召。
王即稟教。遣使入山。果見宗勝端居禪寂。曰。深愧王意。誓處巖泉。達磨王叔。六眾之師。愿王敬仰。以福皇基。
師謂王曰。汝如宗勝來否。
王曰。未知。
師曰。再命可已。
有頃。使還。果如師語。師遂辭王曰。汝善修德。不乃疾興。經七日。遂乃得疾。國醫診治。有如無瘳。亟發使告師曰。王之疾甚。殆至彌留。愿叔慈悲。遠來軫救。
師至王所。慰問其疾。時宗勝再承王召。即別巖間。波羅提久受國恩。亦來問疾。波羅提曰。此王今至大漸。當生何道。
達磨曰。若人臨終。頭冷足暖者。當墮地獄。頭足俱冷．心胸偏暖者。生於人道。眼
【現代漢語翻譯】 現代漢語譯本 世間多有彼此分別之心，所見到的賢者們，也未曾真正生起珍視和尊敬之情。有些人修行功德四五年，內心仍然無法平靜。因為自作聰明而輕視他人，所以才會落到如今這種地步。 得到王位卻不敬重賢者，應當知道這是自食惡果。從今以後不要再疏忽懈怠，不久就能成就智慧。要知道，諸位聖賢都在心中，如來（Tathagata）也是如此。
宗勝（Zong Sheng）聽了偈語，歡喜信服，就在巖石間安坐。這時，異見王（Yijian Wang）又問波羅提（Poluoti）說：『仁者智慧辯才如此出衆，師從何人？』
波羅提（Poluoti）回答說：『我出家的師父，就是王的叔父菩提達磨（Bodhidharma）。』
異見王（Yijian Wang）聽到師父的名字，驚駭了很久，於是召來近臣，特別加以迎接。菩提達磨（Bodhidharma）跟隨使者來到王宮，為異見王（Yijian Wang）懺悔。異見王（Yijian Wang）隨即下詔讓宗勝（Zong Sheng）返回本國。大臣稟奏說：『宗勝（Zong Sheng）被貶謫，已經身亡于高崖。』
菩提達磨（Bodhidharma）說：『宗勝（Zong Sheng）很健康，正在巖石間休息。只要派使者去召見即可。』
異見王（Yijian Wang）立即聽從教誨，派遣使者入山，果然見到宗勝（Zong Sheng）端正地禪坐。宗勝（Zong Sheng）說：『深感慚愧於大王的好意，我發誓要住在巖石和泉水之間。達磨（Damo）是王的叔父，是六眾的老師，希望大王敬仰他，以增進皇基的福運。』
菩提達磨（Bodhidharma）對異見王（Yijian Wang）說：『你像宗勝（Zong Sheng）一樣來了嗎？』
異見王（Yijian Wang）說：『還不知道。』
菩提達磨（Bodhidharma）說：『再次下令召見就可以知道了。』
過了一會兒，使者回來，果然如菩提達磨（Bodhidharma）所說。菩提達磨（Bodhidharma）於是向異見王（Yijian Wang）告辭說：『你要好好修德，不要讓疾病興起。』過了七天，異見王（Yijian Wang）果然得了重病，國內的醫生診治，卻好像沒有效果。急忙派使者告訴菩提達磨（Bodhidharma）說：『大王的病很重，幾乎要死了，希望叔父慈悲，遠道而來救治。』
菩提達磨（Bodhidharma）來到異見王（Yijian Wang）的住所，慰問他的病情。這時，宗勝（Zong Sheng）再次接受異見王（Yijian Wang）的召見，就告別了巖石間的生活。波羅提（Poluoti）長期受到國家的恩惠，也來探望病情。波羅提（Poluoti）說：『這位大王現在病危，將會轉生到哪一道呢？』
達磨（Damo）說：『如果一個人臨終時，頭冷腳暖，就會墮入地獄；頭腳都冷，只有心胸溫暖，就會轉生到人道；眼』
【English Translation】 English version There are many with 'self' and 'other' distinctions, those seen as virtuous are not genuinely revered. Some cultivate merit for four or five years, yet their minds remain unsettled. Due to cleverness and arrogance, they have arrived at this state. Obtaining kingship but not respecting the virtuous, they should know they are reaping the consequences. From now on, do not be negligent, and soon wisdom will be attained. Know that all the sages are within the heart, and so is the Tathagata (如來).
Zong Sheng (宗勝) listened to the verse with joy and faith, and sat in meditation among the rocks. Then, King Yijian (異見王) asked Poluoti (波羅提): 'Virtuous one, with such wisdom and eloquence, who is your teacher?'
Poluoti (波羅提) replied: 'My teacher who ordained me is the King's uncle, Bodhidharma (菩提達磨).'
King Yijian (異見王), upon hearing the teacher's name, was greatly astonished. He summoned his close ministers and specially requested an audience. Bodhidharma (菩提達磨) followed the envoy to the palace to repent for King Yijian (異見王)'s past actions. King Yijian (異見王) then issued an edict for Zong Sheng (宗勝) to return to his country. A minister reported: 'Zong Sheng (宗勝) was banished and has died on a high cliff.'
Bodhidharma (菩提達磨) said: 'Zong Sheng (宗勝) is very well, resting among the rocks. Just send an envoy to summon him.'
King Yijian (異見王) immediately followed the instruction and sent an envoy into the mountains. Indeed, they saw Zong Sheng (宗勝) sitting upright in meditation. Zong Sheng (宗勝) said: 'I am deeply ashamed of the King's kindness. I vow to live among the rocks and springs. Damo (達磨) is the King's uncle and the teacher of the six assemblies. May the King revere him to increase the fortune of the imperial foundation.'
Bodhidharma (菩提達磨) said to King Yijian (異見王): 'Have you come like Zong Sheng (宗勝)?'
King Yijian (異見王) said: 'I do not know yet.'
Bodhidharma (菩提達磨) said: 'A second summons will reveal it.'
After a while, the envoy returned, just as Bodhidharma (菩提達磨) had said. Bodhidharma (菩提達磨) then bid farewell to King Yijian (異見王), saying: 'You should cultivate virtue well and not let illness arise.' After seven days, King Yijian (異見王) indeed fell seriously ill. The country's physicians treated him, but it seemed to have no effect. He urgently sent an envoy to inform Bodhidharma (菩提達磨), saying: 'The King's illness is severe, almost to the point of death. I hope Uncle will be compassionate and come from afar to provide relief.'
Bodhidharma (菩提達磨) arrived at King Yijian (異見王)'s residence and inquired about his illness. At this time, Zong Sheng (宗勝) accepted King Yijian (異見王)'s summons again and bid farewell to his life among the rocks. Poluoti (波羅提), having long received the country's favor, also came to inquire about the illness. Poluoti (波羅提) said: 'This King is now critically ill. To which path will he be reborn?'
Damo (達磨) said: 'If a person's head is cold and feet are warm at the time of death, they will fall into hell. If the head and feet are both cold, but the chest is warm, they will be reborn into the human realm; if the eyes'
暖余冷者。當生天上。唯腹間暖．余處冷者。生鬼趣中。此名候五蘊法。汝宜志之。今此王身。頂冷暖足。決入泥犁。
波羅提曰。當何施為。令免苦報。
師即令太子為王宥罪施恩。崇奉三寶。復為懺悔云。愿罪消滅。如是三說。王即有間。
師念震旦緣熟。至王所慰而勉之曰。當勤修白業。護持三寶。吾去非晚。一九即回。
王聞師言。涕淚交集。曰。此國何罪。彼土何祥。叔既赴緣。非我所止。惟愿不忘父母之國。像駕早還。王即具大舟。躬率臣僚。送至海壖。
既達南海。廣州刺史蕭昂表奏。武帝即遣使詔赴京師。十月一日。至金陵。車駕為之出郊。遂延居別殿。
寺志公修高座寺。謂寺主靈觀曰。名靈觀否。
答曰。凡情不測。
志公曰。從西有大乘菩薩今入國中。非久而出。聽吾讖曰。
仰睹兩扇 低腰捻鉤 九鳥射盡 唯有一頭 至即不至 要假須刀 逢龍不住 遇水即逃
靈觀聞已。默而志之。
達摩在王宮。帝問。自即位以來。造寺．寫經．度僧。不可勝紀。有何功德。
師曰。並無功德。
帝曰。何無功德。
師曰。此但人天小果。有漏之因。雖有非實。
帝曰。如何是真功德。
【現代漢語翻譯】 現代漢語譯本 身體哪個部位溫暖而哪個部位寒冷，預示著來生去向。如果只有腹部溫暖，其餘地方寒冷，就會轉生到鬼道中。這叫做觀察五蘊之法，你應該牢記。現在這位國王的身體，頭頂寒冷而腳底溫暖，必定墮入泥犁（naraka，地獄）。
波羅提（Pratīti，人名）問道：『應當如何做，才能免除這樣的苦報？』
師父就讓太子替國王赦免罪過，廣施恩惠，崇敬供奉三寶（佛、法、僧），又為他懺悔說：『愿罪業消滅。』這樣說了三遍，國王的情況就有所好轉。
師父心想在震旦（Zhèndàn，中國的古稱）的緣分已經成熟，到國王那裡安慰勉勵他說：『應當勤奮修習善業，護持三寶。我離開的時間不會太晚，一九（九年）之後就會回來。』
國王聽了師父的話，眼淚交織，說：『這個國家有什麼罪過？彼土有什麼祥瑞？叔父既然要赴緣，不是我所能阻止的。只希望不要忘記父母之國，早日乘著象車回來。』國王就準備了大船，親自率領臣僚，送到海邊。
到達南海后，廣州刺史蕭昂上表奏報，武帝（Wǔ Dì，皇帝的謚號）就派遣使者詔令他前往京師。十月一日，到達金陵（Jīnlíng，南京的古稱）。皇帝的車駕為他出城迎接，於是安排他住在別的宮殿里。
寺志公（Sì Zhìgōng，人名）修建高座寺（Gāozhàosì，寺廟名），對寺廟的主持靈觀（Língguān，人名）說：『你叫靈觀嗎？』
靈觀回答說：『凡人的情識難以測度。』
志公說：『從西邊來了一位大乘菩薩，現在進入我國，不久之後就會離開。聽我的預言說：』
『仰頭看兩扇門，低頭彎腰去捻鉤，九隻鳥都被射盡，只剩下一個頭。 到也算不到，要藉助剃刀，遇到龍不能停留，遇到水就逃走。』
靈觀聽了之後，默默地記在心裡。
達摩（Dámó，菩提達摩）在王宮裡，皇帝問道：『自我即位以來，建造寺廟、抄寫經書、度化僧人，數不勝數，有什麼功德？』
師父說：『並沒有什麼功德。』
皇帝說：『為什麼沒有功德？』
師父說：『這些只是人天小果，是有漏的因，雖然有，但並非真實。』
皇帝說：『什麼是真正的功德？』
【English Translation】 English version The warmth or coldness of different parts of the body indicates the next life. If only the abdomen is warm and the rest of the body is cold, one will be reborn in the realm of ghosts. This is called observing the Dharma of the Five Skandhas (pañca-skandha), you should remember it well. Now, this king's body has a cold head and warm feet, he will surely fall into Naraka (hell).
Pratīti (a name) asked, 'What should be done to avoid such suffering?'
The master then instructed the prince to pardon the king's sins, bestow grace, and venerate the Three Jewels (Buddha, Dharma, Sangha). He also repented for him, saying, 'May sins be extinguished.' After saying this three times, the king's condition improved.
The master thought that the affinity in Zhèndàn (ancient name for China) had matured, and went to the king to comfort and encourage him, saying, 'You should diligently cultivate good deeds and uphold the Three Jewels. My departure will not be too late; I will return after one nine (nine years).'
Upon hearing the master's words, the king was moved to tears, saying, 'What sins does this country have? What auspiciousness does that land possess? Since uncle is going to fulfill his destiny, I cannot stop him. I only hope you will not forget the land of your parents and return early on an elephant carriage.' The king then prepared a large ship and personally led his officials to see him off at the seashore.
After reaching the South Sea, the governor of Guangzhou, Xiao Ang, submitted a memorial. Emperor Wǔ Dì (posthumous title of the emperor) then sent an envoy to summon him to the capital. On October 1st, he arrived in Jīnlíng (ancient name for Nanjing). The emperor's carriage went out of the city to greet him, and he was arranged to reside in a separate palace.
Monk Zhìgōng (a name) was building Gaozhao Monastery (a temple name), and said to the abbot of the monastery, Língguān (a name), 'Are you called Língguān?'
Língguān replied, 'The feelings of ordinary people are difficult to fathom.'
Zhìgōng said, 'A Mahayana Bodhisattva is coming from the West and is now entering our country, and will leave before long. Listen to my prophecy:'
'Looking up at two doors, bending down to twist the hook, nine birds are shot down, leaving only one head. Arriving is not arriving, a razor is needed, do not stay when encountering a dragon, flee when encountering water.'
After hearing this, Língguān silently remembered it.
Bodhidharma (Dámó) was in the royal palace, and the emperor asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks countless times. What merit is there?'
The master said, 'There is no merit.'
The emperor said, 'Why is there no merit?'
The master said, 'These are only small fruits of humans and devas, causes with outflows. Although they exist, they are not real.'
The emperor said, 'What is true merit?'
答曰。凈智妙圓。體自空寂。如是功德。不以世求。
帝又曰。如何是聖諦第一義。
答曰。廓然無聖。
帝曰。對朕者誰。
答曰。不識。帝不領悟。
師知機不契。潛過江北。屆于洛陽。寓止於嵩山少林寺。面壁而坐。未嘗輒語。人莫之測。
時有僧神光者。曠達之士也。久居伊洛。博覽群書。善談玄理。每嘆曰。孔．老之教。禮術風規。莊．易之書。未盡妙理。近聞達磨大士住止少林。至人不遙。當造玄境。乃晨夕參承。
師嘗端座面壁。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。布發淹泥。古尚若此。我何人哉。
其年十二月九日夜。光至階前。時天大雨雪。堅立不動。積雪齊腰。師憫而問。汝久立雪中。當求何事。
光涕曰。愿示慈悲。
師曰。無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小智。輕心慢心。欲冀真乘。徒勞勤苦。
光聞師誨勵。潛取利刀。自斷左臂。置於師前。師知是法器。乃曰。諸佛最初求道。為法亡形。汝今斷臂吾前。求亦可在。師遂因與易名曰惠可。
光曰。諸佛法印。可得聞乎。
師曰。諸佛法印。匪從人得。
光曰。我心未寧。乞師與安。
師曰。將心來。與汝安
【現代漢語翻譯】 現代漢語譯本： 答：清凈智慧圓滿無礙，其本體自然空寂。這樣的功德，不是用世俗的方法可以求得的。
帝又問：什麼是聖諦第一義？
答：空曠寂寥，沒有所謂的聖。
帝問：現在和我對話的人是誰？
答：不知道。皇帝沒有領悟。
菩提達摩大師知道（和皇帝）機緣不合，就悄悄地渡過長江北上，到達洛陽，住在嵩山少林寺。他面對墻壁打坐，從不說話，人們都無法理解他。
當時有個僧人名叫神光（Shenguang），是個曠達不羈的人。他長期居住在伊洛一帶，博覽群書，善於談論玄妙的道理。他常常感嘆說：孔子、老子的教誨，不過是禮儀法術的規範；莊子、易經的書籍，也沒有完全闡述妙理。最近聽說菩提達摩（Bodhidharma）大師住在少林寺，得道之人離我不遠，我應當去探求玄妙的境界。於是他早晚都去參拜侍奉。
達摩大師常常端坐著面對墻壁，沒有聽到任何教誨和勉勵。神光（Shenguang）自己想：古人爲了求道，不惜敲骨取髓，鋪散頭髮，弄得滿身泥濘。古代尚且如此，我算什麼呢？
那年十二月九日夜晚，神光（Shenguang）來到階前。當時天降大雨雪，他堅定地站立不動，積雪已經齊腰。達摩大師憐憫他，問道：你長時間站在雪中，想要尋求什麼？
神光（Shenguang）流著眼淚說：希望大師能夠慈悲開示。
達摩大師說：無上妙道，需要經過漫長的時間，精進勤奮，難做能做，非忍而忍。怎麼能用小聰明，輕率怠慢的心，想要得到真正的佛法，那只是白費力氣。
神光（Shenguang）聽了達摩大師的教誨和勉勵，悄悄地取出鋒利的刀，自己砍斷了左臂，放在達摩大師面前。達摩大師知道他是可以造就的法器，於是說：諸佛最初求道的時候，爲了佛法不惜犧牲自己的身體。你現在砍斷手臂放在我面前，你的求法之心也可以認可。於是達摩大師就給他改名為惠可（Huike）。
惠可（Huike）問：諸佛的法印，可以聽聞嗎？
達摩大師說：諸佛的法印，不是從別人那裡可以得到的。
惠可（Huike）說：我的心還沒有安定，請大師為我安心。
達摩大師說：把你的心拿來，我為你安。
【English Translation】 English version: He answered: 'Pure wisdom is wonderfully complete and perfectly round. Its essence is naturally empty and still. Such merit and virtue cannot be obtained through worldly means.'
The Emperor then asked: 'What is the first principle of the Holy Truth?'
He answered: 'Vast emptiness, there is no holiness.'
The Emperor asked: 'Who is facing me?'
He answered: 'I do not know.' The Emperor did not understand.
The Master knew that the opportunity was not ripe, so he secretly crossed the Yangtze River to the north, arriving at Luoyang. He stayed at the Shaolin Temple on Mount Song. He sat facing the wall and never spoke. No one could fathom him.
At that time, there was a monk named Shenguang (神光 - Shenguang), a man of broad-mindedness and unconventionality. He had lived in the Yi and Luo regions for a long time, read widely, and was skilled in discussing profound principles. He often sighed and said: 'The teachings of Confucius and Laozi are merely rules of etiquette and techniques. The books of Zhuangzi and the Book of Changes do not fully explain the subtle principles. Recently, I heard that the great Bodhidharma (菩提達摩 - Bodhidharma) is residing at Shaolin Temple. The enlightened one is not far away. I should seek the profound realm.' So he attended to him morning and evening.
The Master often sat upright facing the wall, and no teachings or encouragement were heard. Shenguang (神光 - Shenguang) thought to himself: 'In the past, people sought the Way by breaking bones to extract marrow and spreading their hair to cover the mud. The ancients were like this. What am I?'
On the night of the ninth day of the twelfth month of that year, Shenguang (神光 - Shenguang) came to the steps. At that time, there was heavy rain and snow. He stood firmly without moving, and the accumulated snow reached his waist. The Master took pity on him and asked: 'You have been standing in the snow for a long time. What are you seeking?'
Shenguang (神光 - Shenguang) wept and said: 'I wish you would show compassion.'
The Master said: 'The unsurpassed wonderful Way requires diligent effort over countless eons. It is difficult to do what is possible to do, and to endure what is not endurable. How can you, with your small wisdom, frivolous mind, and arrogant heart, hope to attain the true vehicle? It is just a waste of effort.'
Upon hearing the Master's teachings and encouragement, Shenguang (神光 - Shenguang) secretly took a sharp knife and cut off his left arm, placing it before the Master. The Master knew that he was a vessel for the Dharma, so he said: 'When the Buddhas first sought the Way, they sacrificed their bodies for the Dharma. Now you have cut off your arm before me. Your seeking is also acceptable.' Thereupon, the Master changed his name to Huike (惠可 - Huike).
Huike (惠可 - Huike) asked: 'Can the Dharma seal of the Buddhas be heard?'
The Master said: 'The Dharma seal of the Buddhas cannot be obtained from others.'
Huike (惠可 - Huike) said: 'My mind is not at peace. I beg the Master to pacify it for me.'
The Master said: 'Bring your mind here, and I will pacify it for you.'
。
光曰。覓心了不可得。
師曰。與汝安心竟。
后孝明帝聞師異跡。遣使赍詔伸請。前後三至。師不下少林。帝彌加欽尚。就賜摩納袈裟二條．金缽一口．銀凈瓶．繒帛等。自爾。經九年。欲返天竺。乃命門人曰。時將至矣。汝等盍各言乎。
尼總持出禮拜。據某甲所見。四大本空。五陰非有。正當恁么時。無一法可當情。
師曰。汝得吾皮。
道育出禮拜。據某甲所見。如慶喜觀阿閦佛國。一見更不再見。
師曰。汝得吾肉。
二祖出禮三拜。依位而立。師云。汝得吾髓。乃告之曰。如來以正法眼藏付于大迦葉。展轉屬累而至於我。我今付汝。汝善護持。流佈將來。勿令斷絕。並授袈裟。以為法信。
師曰。由傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云吾西天之人。汝生此土。憑何得法。以何證之。汝今授此衣法。卻後難生。俱出此衣並吾法偈。用以表明其化無礙。吾至滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。
吾本來茲土 傳法救迷情 一華開五葉 結果自然成
師又曰。吾自到此。凡五
【現代漢語翻譯】 現代漢語譯本 光（Bodhidharma的弟子）說：『尋找心，最終是找不到的。』 菩提達摩大師說：『我已經為你安心完畢了。』 後來，孝明帝聽聞菩提達摩大師的奇異事蹟，派遣使者攜帶詔書，懇請大師。前後去了三次，大師都沒有離開少林寺。皇帝更加欽佩敬重，於是賜予大師摩納袈裟兩條、金缽一個、銀凈瓶以及繒帛等。自此以後，過了九年，大師想要返回天竺（India），於是對門人說：『時機將要到了。你們何不各自說說自己的見解呢？』 尼總持（Bhiksuni Zongchi）出來禮拜，說：『依弟子所見，四大（地、水、火、風）原本是空，五陰（色、受、想、行、識）並非實有。正當這樣的時候，沒有一法可以執著。』 菩提達摩大師說：『你得到了我的皮。』 道育（Daoyu）出來禮拜，說：『依弟子所見，如同慶喜（Ananda）觀看阿閦佛國（Akshobhya Buddha's Pure Land），一見之後便不再見。』 菩提達摩大師說：『你得到了我的肉。』 二祖慧可（Huike）出來行三拜之禮，然後依位站立。菩提達摩大師說：『你得到了我的髓。』於是告訴慧可說：『如來（Tathagata）將正法眼藏（the treasury of the true Dharma eye）傳付給大迦葉（Mahakasyapa），輾轉相屬傳遞，直至傳到我這裡。我現在傳付給你，你好好守護保持，流傳到將來，不要讓它斷絕。』並授予袈裟，作為傳法的信物。 菩提達摩大師說：『通過傳授法印，來契合印證心性。外在傳付袈裟，用來確定宗旨。後代的人心浮躁淺薄，疑惑和爭論就會產生。他們會說我是西天（India）的人，你出生在這片土地，憑什麼得到佛法？用什麼來證明？你現在接受這衣法，之後會有災難產生。將這袈裟和我的法偈一起拿出來，用以表明其教化沒有障礙。我滅度后二百年，袈裟停止傳授，佛法周遍沙界。明白道理的人多，修行的人少。說理的人多，通達道理的人少。暗中契合，秘密印證的人，成千上萬還有餘。你應該弘揚佛法，不要輕視那些尚未覺悟的人。一念之間迴轉心機，就如同本來就已得到。聽我的偈語：』 『我本來到這片土地，傳法是爲了救度迷惑的情識。一花開放五片花瓣，結果自然會成就。』 菩提達摩大師又說：『我自從來到這裡，總共五次中毒。』
【English Translation】 English version Guang (Bodhidharma's disciple) said, 'Seeking the mind, it is ultimately unattainable.' The Master (Bodhidharma) said, 'I have already settled your mind for you.' Later, Emperor Xiaoming, hearing of the Master's extraordinary deeds, sent envoys with an imperial edict to earnestly invite him. They came three times, but the Master did not leave Shaolin Monastery. The Emperor became even more respectful and admiring, and bestowed upon the Master two Mānasa robes, a golden alms bowl, a silver water bottle, and silk fabrics, etc. From then on, after nine years, the Master wished to return to India, so he said to his disciples, 'The time is approaching. Why don't each of you speak of your understanding?' Bhiksuni Zongchi came forward, prostrated, and said, 'According to my understanding, the four elements (earth, water, fire, and wind) are fundamentally empty, and the five skandhas (form, feeling, perception, volition, and consciousness) are not real. At such a time, there is no dharma to cling to.' The Master said, 'You have attained my skin.' Daoyu came forward, prostrated, and said, 'According to my understanding, it is like Ananda viewing the Akshobhya Buddha's Pure Land, seen once and never seen again.' The Master said, 'You have attained my flesh.' The Second Patriarch Huike came forward, performed three prostrations, and then stood in his place. The Master said, 'You have attained my marrow.' Then he told Huike, 'The Tathagata entrusted the treasury of the true Dharma eye to Mahakasyapa, which was passed down through successive generations until it reached me. Now I entrust it to you. You must protect and maintain it well, and propagate it into the future, without allowing it to be cut off.' And he bestowed the robe as a symbol of the Dharma transmission. The Master said, 'By transmitting the Dharma seal, the mind is verified. Outwardly, the robe is given to establish the doctrine. Later generations will be shallow and frivolous, and doubts and disputes will arise. They will say that I am a man from the West (India), and you were born in this land. By what means did you obtain the Dharma? How can you prove it? Now that you receive this robe and Dharma, difficulties will arise later. Take out this robe and my Dharma verse together, to show that its teaching is without obstruction. Two hundred years after my passing, the robe will cease to be transmitted, and the Dharma will pervade the universe. Many will understand the doctrine, but few will practice it. Many will speak of the principles, but few will comprehend them. Those who secretly conform and silently verify will number in the tens of millions. You should propagate the Dharma and not despise those who are not yet enlightened. With a single thought of turning the mind, one will be the same as having attained it originally. Listen to my verse:' 'I originally came to this land, to transmit the Dharma to save deluded beings. One flower opens with five petals, and the fruit will naturally be accomplished.' The Master also said, 'Since I came here, I have been poisoned five times.'
中毒。我常自出而試之。置石石裂。緣吾本離南印。來此東土。見有大乘氣象。遂逾海越漠。付法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。言已。即與徒眾至禹門千聖寺。
止三日。有期城太守楊炫之。早慕佛乘。問師曰。西天五印。師承為祖。其道如何。
師曰。明佛心宗。等無差誤。行解相應。名之曰祖。
又問。此外如何。
師曰。須明自心。知其今古。不厭有無。於法無取。不賢不愚。無迷無悟。若能是解。故稱為祖。
又曰。弟子歸依三寶。亦有年矣。而智慧昏蒙。尚迷真理。適聽師言。罔知收措。愿師慈愍。開示宗旨。
師知懇禱。即說偈曰。
亦不睹惡而生嫌 亦不觀善而勤措 亦不捨智而近愚 亦不拋迷而就悟 達大道兮過量 通佛心兮出度 不與凡聖同躔 超然名之曰祖
炫之聞偈。悲喜交並。曰愿師久住世間。化導群有。
師曰。吾即逝矣。不可久留。振此萬差。多逢患難。
炫之曰。未審何人。愿垂姓字。弟子為師除得。
師曰。吾以傳佛秘密。利益迷徒。害彼自安。必無此理。
炫之曰。師若不言。何表通變觀照之力。
乃為讖曰。
江槎分玉浪 管炬開金鎖 二三相
【現代漢語翻譯】 現代漢語譯本： 我（菩提達摩 Bodhidharma）經常親自嘗試，用毒藥來測試。即使是石頭也會因毒藥而裂開。因為我原本離開南印度，來到這東土，看到這裡有大乘（Mahayana）的氣象，於是跨越海洋和沙漠，尋找可以付法的人。但一直沒有遇到合適的人，像個愚笨的人一樣沉默寡言。現在得到你的傳授，我的心願已經了結。說完，就和弟子們一起去了禹門千聖寺。
在那裡住了三天。有期城太守楊炫之，早就仰慕佛法，問菩提達摩（Bodhidharma）大師說：『西天五印，師父您傳承為祖師，其中的道理是怎樣的？』
菩提達摩（Bodhidharma）大師說：『明白佛的心宗，完全沒有差錯，修行和理解相應，就稱為祖師。』
楊炫之又問：『除此之外，還有什麼？』
菩提達摩（Bodhidharma）大師說：『必須明白自己的心，瞭解它的過去和現在，不厭惡有，也不貪戀無，對於佛法沒有執取，既不認為自己賢能，也不認為自己愚笨，沒有迷惑，也沒有覺悟。如果能夠這樣理解，就可以稱為祖師。』
楊炫之又說：『弟子歸依三寶（Three Jewels）也已經很多年了，但是智慧昏昧，仍然迷惑于真理。剛才聽了師父的話，不知道該如何理解。希望師父慈悲，開示其中的宗旨。』
菩提達摩（Bodhidharma）大師知道他懇切祈求，就說了偈語：
『也不因為看到惡而產生厭惡，也不因為看到善而努力追求。 也不捨棄智慧而接近愚蠢，也不拋棄迷惑而追求覺悟。 通達大道超越了衡量，通曉佛心超越了度量。 不與凡夫和聖人同行，超然獨立，就稱他為祖師。』
楊炫之聽了偈語，悲傷和喜悅交織在一起，說：『希望師父長久住在世間，教化眾生。』
菩提達摩（Bodhidharma）大師說：『我就要離開了，不能久留。弘揚佛法，會遇到很多患難。』
楊炫之說：『不知道是什麼人，希望您能告訴我他們的姓氏，弟子願意為師父您除去他們。』
菩提達摩（Bodhidharma）大師說：『我以傳佛的秘密，利益迷惑的眾生為己任，傷害他人來讓自己平安，絕對沒有這樣的道理。』
楊炫之說：『師父如果不說，怎麼能顯示您通變觀照的力量呢？』
於是為他留下讖語：
『江上的木筏分開玉色的波浪，燈管的火炬打開金色的鎖鏈，二三相……』
【English Translation】 English version: I (Bodhidharma) often personally test it, using poison to test. Even stones would crack from the poison. Because I originally left South India and came to this Eastern land, seeing the atmosphere of Mahayana here, I crossed the oceans and deserts, seeking someone to whom I could entrust the Dharma. But I have not yet met the right person, remaining silent like a fool. Now that I have received your transmission, my wish is fulfilled. Having said this, he went with his disciples to the Thousand Saints Temple at Yumen.
He stayed there for three days. Yang Xuanzhi, the prefect of Qicheng, who had long admired Buddhism, asked Master Bodhidharma, 'In the five regions of Western India, you are the ancestral teacher. What is the principle of your teaching?'
Master Bodhidharma said, 'To understand the mind-essence of the Buddha, without any error, and to have practice and understanding correspond, is what is called an ancestral teacher.'
Yang Xuanzhi then asked, 'What else is there besides this?'
Master Bodhidharma said, 'One must understand one's own mind, know its past and present, not be averse to existence, nor be attached to non-existence, have no attachment to the Dharma, neither considering oneself wise nor foolish, without delusion or enlightenment. If one can understand in this way, then one can be called an ancestral teacher.'
Yang Xuanzhi then said, 'I have taken refuge in the Three Jewels for many years, but my wisdom is still clouded, and I am still deluded about the truth. Having just heard your words, I do not know how to grasp them. I hope that you will have compassion and reveal the essence of your teaching.'
Master Bodhidharma, knowing his sincere request, then spoke this verse:
'Neither seeing evil and generating aversion, nor observing good and diligently pursuing, Neither abandoning wisdom and approaching foolishness, nor discarding delusion and seeking enlightenment, Reaching the Great Way transcends measure, understanding the Buddha-mind transcends degree, Not walking the same path as ordinary beings or sages, standing alone, one is called an ancestral teacher.'
Yang Xuanzhi, hearing the verse, was filled with both sorrow and joy, and said, 'I hope that you will live long in this world and guide all beings.'
Master Bodhidharma said, 'I am about to depart and cannot stay long. Spreading this Dharma will encounter many hardships.'
Yang Xuanzhi said, 'I do not know who these people are. I hope you can tell me their names, and I will remove them for you.'
Master Bodhidharma said, 'I take it as my responsibility to transmit the secrets of the Buddha and benefit deluded beings. There is absolutely no reason to harm others to ensure my own peace.'
Yang Xuanzhi said, 'If you do not speak, how can you show your power of transformation and contemplation?'
Then he left him with a prophecy:
'A raft on the river splits jade waves, a torch opens a golden lock, two or three together...'
共行 九十無彼我
炫之聞已。莫究其端。默記於懷。禮辭而去。
魏朝順世。丙辰歲葬熊耳山。后三歲。魏宋云奉使西域。回遇師于蔥嶺。見手攜只履。翩然獨逝。云曰。何往。
達磨曰。西天去。又謂云曰。汝主已厭世。
云聞之茫然。別師東邁。暨覆命。明帝已登遐矣。迨孝莊即位。云具奏其事。帝令啟壙。唯空棺。一隻革履存焉。舉國為之驚歎。奉詔取遺履。出於少林寺供養。至唐開元中。為通道者盜於五臺山華嚴寺。今不知所在。
初。梁武遇師。因緣末契。志公嘗有言曰。帝遇而不遇也。此是傳佛心印。即觀音身也。帝復聞宋云事。乃御撰師碑焉。代宗謚圓覺大師。塔曰空觀。
天聖廣燈錄卷第六 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第七 ［宋實］
第二十九祖惠可大師者
武牢人也。姓姬氏。父寂。未有子時。嘗自念。我家崇善。豈無令子。禱之既久。一夕。感異光照室。其母因而懷妊。及長。遂以照室之瑞。名之曰光。
自幼志氣不群。博涉詩書。尤精佛學。不事家產。好遊山水。即抵雒陽龍門香山寺。依寶靜禪師出家受具。復游講肆。遍探大小乘義。
年三十二。卻返香山。忽
【現代漢語翻譯】 現代漢語譯本 共行 九十無彼我
炫之聽了這些話，無法探究其中的奧妙，默默地記在心裡，行禮告辭離開了。
北魏順世年間，丙辰年將菩提達摩（Bodhidharma）葬于熊耳山。三年後，魏國的宋云奉命出使西域，回國途中在蔥嶺遇到了達摩，看見他手裡拿著一隻鞋子，輕快地獨自離去。宋云問：『您要到哪裡去？』
達摩說：『我要回西天去。』又對宋云說：『你的君主已經駕崩了。』
宋云聽了這話感到茫然，告別達摩向東走去。等到回國覆命時，明帝已經駕崩了。等到孝莊帝即位，宋云詳細地稟告了這件事。孝莊帝下令打開墳墓，裡面只有一口空棺，只有一隻革鞋存在。全國上下都為此感到驚歎。奉皇帝的詔令取出遺留下來的鞋子，在少林寺供養。到了唐朝開元年間，被一個通道的人偷到了五臺山的華嚴寺，現在不知道在哪裡。
當初，梁武帝與達摩相遇，因為緣分不合，所以沒有領悟。志公曾經說過：『皇帝遇到了他卻沒有真正遇到啊。』達摩所傳的是佛的心印，也就是觀音菩薩（Avalokiteśvara）的化身啊。皇帝又聽說了宋云的事情，於是親自撰寫了達摩的碑文。唐代宗追諡達摩為圓覺大師，塔的名字叫做空觀。
《天聖廣燈錄》卷第六
卍新續藏第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第七 ［宋實］
第二十九祖惠可大師
是武牢人，姓姬。他的父親名叫寂。在沒有兒子的時候，曾經自己想：『我家崇尚善良，難道沒有優秀的子嗣嗎？』祈禱了很久。一天晚上，感到奇異的光芒照亮了房間，他的母親因此懷孕。等到惠可長大，就用照亮房間的祥瑞，給他取名叫光。
從小志向氣度就不平凡，廣泛地閱讀詩書，尤其精通佛學。不經營家產，喜歡遊覽山水。於是到達雒陽的龍門香山寺，依止寶靜禪師出家受戒。又遊學于講經場所，廣泛地探究大小乘的義理。
三十二歲時，返回香山寺，忽然
【English Translation】 English version Together 行 Ninety without self and other
Xuan heard this and could not fathom its depths. He silently remembered it in his heart, bowed, and departed.
During the reign of the Wei Dynasty, in the year Bingchen, Bodhidharma (菩提達摩) (Bodhidharma) was buried in Xiong'er Mountain. Three years later, Song Yun of the Wei Dynasty was sent as an envoy to the Western Regions. On his return journey, he encountered the master at Congling, seeing him carrying a single shoe and departing swiftly alone. Yun asked, 'Where are you going?'
Bodhidharma said, 'I am returning to the Western Heaven.' He also said to Yun, 'Your ruler has already passed away.'
Yun was bewildered upon hearing this and bid farewell to the master, heading east. When he returned to report, Emperor Ming had already passed away. When Emperor Xiaozhuang ascended the throne, Yun reported the matter in detail. The emperor ordered the tomb to be opened, and there was only an empty coffin with a single leather shoe remaining. The entire nation was amazed by this. By imperial decree, the remaining shoe was taken and enshrined at Shaolin Temple. During the Kaiyuan era of the Tang Dynasty, it was stolen by a Taoist believer and taken to Huayan Temple on Mount Wutai. Its current whereabouts are unknown.
Initially, Emperor Wu of Liang encountered the master, but their affinity was not aligned, so he did not understand. Zhi Gong once said, 'The emperor met him but did not truly meet him.' What Bodhidharma transmitted was the mind-seal of the Buddha, which is the manifestation of Avalokiteśvara (觀音菩薩) (Avalokiteśvara). The emperor also heard about Song Yun's affair, so he personally composed an inscription for the master's stele. Emperor Daizong of the Tang Dynasty posthumously honored Bodhidharma as the Great Master Yuanjue, and the pagoda was named Kongguan.
Tiānshèng Guangdēng Lù, Volume 6
卍 New Continued Collection, Volume 78, No. 1553, Tiānshèng Guangdēng Lù
Tiānshèng Guangdēng Lù, Volume 7 ［Song Shi］
The 29th Ancestor, Great Master Huike
Was a native of Wulao, with the surname Ji. His father was named Ji. When he had no son, he often thought to himself, 'My family reveres goodness, how can there be no outstanding descendants?' After praying for a long time, one night, he felt a strange light illuminating the room, and his mother became pregnant. When Huike grew up, he was named Guang, after the auspicious sign of the light illuminating the room.
From a young age, his aspirations and temperament were extraordinary. He extensively studied poetry and books, and was particularly proficient in Buddhist studies. He did not manage family property but loved to travel through mountains and rivers. Thus, he arrived at Xiangshan Temple in Longmen, Luoyang, and became a monk under Chan Master Baojing, receiving full ordination. He also studied at lecture halls, extensively exploring the meanings of both the Mahayana and Hinayana teachings.
At the age of thirty-two, he returned to Xiangshan Temple, and suddenly
有一神人謂曰。將欲受果。何滯此耶。大道非遙。汝其南矣。光知神助。因改名神光。
翌日。覺頭痛如刺。其師欲治之。空中有聲曰。此乃換骨。非常痛也。光遂以事具白于師。
今視其頂骨。即如五峰秀出矣。乃曰。汝相吉祥。當有所證。神令汝南者。斯則少林達磨大士即汝之師也。
光受教。造于少室。其得法．轉衣變跡。達磨章具之矣。
自少林托化西歸。大師既闡真風。是求法嗣。至北齊天平年中。有一居士。不言名氏。聿來設禮。而問師曰。弟子身纏風恙。請為懺罪 師曰。將罪來。與汝懺 居士云。覓罪了不可得 師曰。與汝懺罪竟 居士即投師出家受具。宜名僧璨。自茲疾已。
經三年。師乃告之曰。菩提達磨遠自竺干以正法眼藏密付于吾。吾今授汝。並達磨信衣。汝當守護。無令斷絕。聽吾偈曰。
本來緣有地 因地種華生 本來無有種 華亦不能生
大師付衣法已。又曰。汝受吾教。宜處深山。未可行化。當逢國難 璨曰。師既預知。愿垂示誨 師曰。茲乃傳般若多羅懸記云。心中雖吉外頭兇是也。吾校年代。正在於汝。當諦思前言。勿罹世難。然吾亦有宿累。今要酬之。善去善行。俟時傳付。言已。即往鄴都。韜光混跡。變易儀相 人或問之
【現代漢語翻譯】 現代漢語譯本 有一位神人對他說：『你將要證得果位，為何還滯留在這裡呢？大道離你不遠，你應該往南去。』 神光知道是神在幫助他，因此改名為神光（Shenguang，人名）。
第二天，神光覺得頭痛如針刺一般。他的老師想要為他治療，空中傳來聲音說：『這乃是換骨，非常疼痛。』 神光於是將事情全部告訴了他的老師。
老師觀察他的頭頂骨，就像五座山峰秀麗地聳立著。於是說：『你的相貌吉祥，應當有所證悟。神讓你往南去，那就是少林寺的 Bodhidharma（菩提達摩，禪宗初祖）大師，他就是你的老師。』
神光接受教誨，前往少室山。他得法、轉變衣缽和改變行跡的事情，在《達磨章》中有詳細記載。
自從 Bodhidharma（菩提達摩）在少林寺示寂西歸后，大師已經闡揚真風，正在尋求傳法的繼承人。到了北齊天平年間，有一位居士，沒有說出姓名，前來行禮，然後問大師說：『弟子身患風病，請您為我懺悔罪業。』 大師說：『把你的罪拿來，我為你懺悔。』 居士說：『尋找罪業，卻了不可得。』 大師說：『我已經為你懺悔完畢。』 居士於是投師出家，受具足戒，法名僧璨（Sengcan，人名）。從此疾病痊癒。
過了三年，大師告訴僧璨說：『 Bodhidharma（菩提達摩）從印度遠道而來，將正法眼藏秘密地傳付給我。我現在傳授給你，還有 Bodhidharma（菩提達摩）的信衣，你應該守護它，不要讓它斷絕。聽我的偈語：
『本來緣有地，因地種華生，本來無有種，華亦不能生。』
大師傳授衣法后，又說：『你接受了我的教誨，應該身處深山，不可輕易弘法。將要遇到國家災難。』 僧璨說：『師父既然預先知道，希望您能指示教誨。』 大師說：『這乃是 Prajnatara（般若多羅，佛陀的弟子）的懸記所說：『心中雖吉外頭兇』就是這個意思。我校對年代，正應在你身上。應當仔細思考我之前說的話，不要遭遇世間的災難。然而我也有宿世的業債，現在要償還它。好好離去，好好修行，等待時機傳付。』 說完，就前往鄴都，韜光養晦，改變儀容相貌。有人問他。
【English Translation】 English version A divine being said to him, 'You are about to receive the fruit of enlightenment. Why do you linger here? The Great Path is not far. You should go south.' Shenguang (神光, personal name) knew that it was a divine assistance, so he changed his name to Shenguang (神光, personal name).
The next day, he felt a headache like being stabbed with needles. His teacher wanted to treat him, but a voice in the air said, 'This is bone replacement, which is extremely painful.' Shenguang (神光) then told his teacher everything.
The teacher observed his skull, which looked like five peaks rising beautifully. Then he said, 'Your appearance is auspicious, and you should attain enlightenment. The divine being told you to go south, which means that Bodhidharma (菩提達摩, the first patriarch of Zen Buddhism) of Shaolin Temple is your teacher.'
Shenguang (神光) accepted the teaching and went to Mount Shaoshi. His obtaining the Dharma, transferring the robe, and changing his traces are all recorded in detail in the 'Dharma Chapter'.
Since Bodhidharma (菩提達摩) passed away and returned to the West from Shaolin Temple, the Great Master had been expounding the true Dharma and seeking a successor. During the Tianping era of the Northern Qi Dynasty, there was a layman who did not reveal his name. He came to pay respects and asked the Master, 'This disciple is afflicted with wind disease. Please repent for my sins.' The Master said, 'Bring your sins here, and I will repent for you.' The layman said, 'Searching for sins, I cannot find them.' The Master said, 'I have finished repenting for your sins.' The layman then became a monk under the Master, received the full precepts, and was named Sengcan (僧璨, personal name). From then on, his illness was cured.
After three years, the Master told Sengcan (僧璨), 'Bodhidharma (菩提達摩) came from afar from India and secretly entrusted the Eye Treasury of the True Dharma to me. I now pass it on to you, along with Bodhidharma's (菩提達摩) robe of faith. You should protect it and not let it be cut off. Listen to my verse:
'Originally, there is a ground for conditions; from the ground, flowers are born. Originally, there is no seed; flowers cannot be born either.'
After the Master passed on the robe and Dharma, he also said, 'You have received my teachings and should stay in the deep mountains. You should not propagate the Dharma easily. You will encounter national disasters.' Sengcan (僧璨) said, 'Since the Master knows in advance, I hope you can give me instructions.' The Master said, 'This is what Prajnatara's (般若多羅, a disciple of the Buddha) prediction said: 'Although the heart is auspicious, the outside is ominous.' I have checked the years, and it corresponds to you. You should carefully consider what I said before and not encounter worldly disasters. However, I also have karmic debts from past lives, and now I must repay them. Leave well, practice well, and wait for the opportunity to pass it on.' After saying this, he went to Yedu, concealing his light and changing his appearance. Someone asked him.
。何故如是 師曰。我自調心。何關汝事。
又于管城寺談法。聽者林會。時有辨和法師者。于寺門講涅槃經。學徒聞師闡法。稍稍引出。辨和不勝其憤。興謗於邑宰翟仲侃。仲侃惑其邪說。加師以非法。師怡然委順。識真者。謂之償債。時年一百七歲。即隋文帝開皇年中也。
后葬于磁州滏陽懸東北七十里 唐德宗謚大祖禪師。釋法琳撰碑云。翟仲侃生前為牛。御者恚其喘而斃之。牛。今邑宰也。昔御者。師焉。宿報當酬爾。
第三十祖僧璨大師者
不知何許人也。初以白衣謁二祖。既受度傳法。隱於舒州皖公山。屬後周武帝破滅佛法。至隨開皇中。有沙彌道信。始年十四。來禮師曰。愿和尚慈悲。賜與解脫法門 師曰。誰縛汝 曰。無人縛 師曰。既無人縛。即是解脫。何須更求解脫 信于言下大悟。服勤九載。披剃受具。
師知其緣熟。乃付衣法。遂告之曰。如來以正法眼藏囑累迦葉。次第傳授而至於我。我今付汝。並達磨袈裟。用為法信。流通將來。無令斷絕。聽吾偈曰。
華種雖因地 從地種華生 若無人下種 華地盡無生
師又曰。可大師付吾法。后往鄴都。三十餘年方終。今吾得汝。何滯此乎。即適羅浮山。經於三載。卻旋舊址。
一日。士民
【現代漢語翻譯】 現代漢語譯本：『為何如此？』大師說：『我是在調伏自己的心，與你何干？』 大師又在管城寺宣講佛法，聽眾雲集。當時有位辨和法師，在寺門外講解《涅槃經》。學徒們聽聞大師闡述佛法，漸漸被吸引過去。辨和對此非常憤恨，便在邑宰翟仲侃面前詆譭大師。翟仲侃被他的邪說迷惑，對大師施加不合法的迫害。大師安然順受，明白真理的人認為這是在償還宿債。當時大師一百零七歲，正值隋文帝開皇年間。 後來大師被安葬在磁州滏陽縣東北七十里處。唐德宗追諡大師為大祖禪師。釋法琳撰寫的碑文中說：翟仲侃生前轉世為牛，駕車的人因牛喘氣而惱怒，將其鞭打致死。那頭牛就是現在的邑宰，以前的駕車人就是大師。這是宿世的報應，應當償還。' 第三十祖僧璨大師 不知是哪裡人。起初以在家身份拜見二祖慧可。接受度化並傳承佛法后，隱居在舒州皖公山。適逢後周武帝破滅佛法。到了隋朝開皇年間，有位沙彌道信，當時十四歲，前來拜見大師說：『愿和尚慈悲，賜予我解脫法門。』大師說：『誰束縛了你？』道信說：『沒有人束縛我。』大師說：『既然沒有人束縛你，那就是解脫，何須再求解脫？』道信當下大悟。服侍大師九年，然後剃度受具足戒。 大師知道道信的因緣成熟，於是將衣缽和佛法傳授給他，並告訴他說：『如來將正法眼藏囑託給迦葉，依次傳承到我。我現在傳給你，還有達摩祖師的袈裟，用作佛法傳承的信物，使其流傳下去，不要斷絕。聽我的偈語：』 『華種雖因地，從地種華生，若無人下種，華地盡無生。』 大師又說：『慧可大師將佛法傳給我后，前往鄴都，三十多年後才圓寂。現在我得到了你，還留在這裡做什麼呢？』於是前往羅浮山，住了三年，又回到原來的地方。 有一天，士人
【English Translation】 English version: 『Why is it so?』 The master said, 『I am taming my own mind. What does it have to do with you?』 The master also lectured on the Dharma at Guancheng Temple, and the audience gathered like a forest. At that time, there was a Dharma master Bianhe, who was lecturing on the Nirvana Sutra outside the temple gate. Disciples, hearing the master's exposition of the Dharma, were gradually drawn away. Bianhe was very resentful of this and slandered the master before the magistrate Zhai Zhongkan (magistrate's name). Zhai Zhongkan was deluded by his heretical teachings and inflicted unlawful persecution on the master. The master accepted it peacefully, and those who understood the truth said that he was repaying a debt. At that time, the master was one hundred and seven years old, during the Kaihuang era of Emperor Wen of the Sui Dynasty. Later, the master was buried seventy li northeast of Fuyang County, Cizhou. Emperor Dezong of the Tang Dynasty posthumously honored the master as Great Ancestor Chan Master. The epitaph written by Shi Falin said: 『Zhai Zhongkan was reborn as an ox in his previous life. The driver was annoyed by its panting and whipped it to death. That ox is now the magistrate, and the former driver is the master. This is a karmic retribution that must be repaid.』 The Thirtieth Ancestor, Great Master Sengcan (name of the 30th ancestor) It is not known where he was from. Initially, he visited the Second Ancestor Huike (name of the 2nd ancestor) as a layman. After being ordained and receiving the Dharma transmission, he lived in seclusion on Mount Wangong in Shuzhou. It happened that Emperor Wu of the Later Zhou Dynasty destroyed Buddhism. During the Kaihuang era of the Sui Dynasty, there was a novice monk Daoxin (name of the novice monk), who was fourteen years old at the time, who came to pay respects to the master and said, 『May the venerable master have compassion and bestow upon me the Dharma gate of liberation.』 The master said, 『Who has bound you?』 Daoxin said, 『No one has bound me.』 The master said, 『Since no one has bound you, that is liberation. Why seek liberation further?』 Daoxin had a great enlightenment upon hearing these words. He served the master for nine years, then was tonsured and received the full precepts. The master knew that Daoxin's karmic conditions were ripe, so he transmitted the robe and Dharma to him, and told him, 『The Tathagata entrusted the Eye Treasury of the True Dharma to Kashyapa (name of a disciple of the Buddha), which has been transmitted in succession to me. I now transmit it to you, along with Bodhidharma's (name of the first ancestor) robe, to be used as a token of the Dharma transmission, so that it may circulate in the future without being cut off. Listen to my verse:』 『Although the seed of a flower depends on the soil, the flower grows from the soil. If no one sows the seed, the flower will not grow from the soil.』 The master also said, 『After Great Master Huike transmitted the Dharma to me, he went to Yedu and passed away more than thirty years later. Now that I have obtained you, why should I remain here?』 Then he went to Mount Luofu, stayed there for three years, and then returned to his former place. One day, scholars and commoners
奔趨。大設檀供訖。于大樹下立化。即煬帝大業中十月十五日也。眾奉全身起塔焉 唐玄宗謚鑒智禪師。塔曰覺寂。吏部尚書門下三品房管撰碑。
初唐河南尹李常。素仰祖風。深探玄理。天寶中。遇荷澤神會。問曰。三祖大師葬於何處。或聞入羅浮不回。或說終於山谷。未知孰是。
會曰。璨大師自羅浮歸山谷。得月餘方示滅。今舒州見存三祖墓。常未之信也。
會謫為舒州別駕。因詢山谷寺眾僧曰。聞寺後有三祖墓。是否。
時上座惠觀對曰。有之。常忻然與官寮同往瞻禮。又啟壙取真儀阇維之。得舍利無數。以一分建塔焉。一分寄荷澤神會以質前言。余即隨身。後於洛中私第設齋以慶之。
時有西域三藏犍那等在會中。常問三藏。天竺祖師多少。
犍那答曰。自迦葉以至般若多羅有二十七祖。若序師子尊者。總有四十九祖。若從七佛至此。不括橫枝。凡三十七世。
常又問會中耆德曰。嘗見祖圖。或引五十餘祖。至於枝派差殊。宗族不定。或但有空名者。以何為驗。
時有智本禪師者。六祖門人也。答曰。斯乃後魏初。佛法淪替。有沙門曇曜。于紛紜中以素絹單錄諸祖名字。或忘失次第。藏衣領中。隱於巖穴。經三十五載。至文成帝即位。法門中興。曇曜名
【現代漢語翻譯】 奔趨。大設檀供（佛教的佈施供養）訖。于大樹下立化。即煬帝大業中十月十五日也。眾奉全身起塔焉。唐玄宗謚鑒智禪師。塔曰覺寂。吏部尚書門下三品房管撰碑。
初唐河南尹李常。素仰祖風。深探玄理。天寶中。遇荷澤神會（禪師名）。問曰。三祖大師葬於何處。或聞入羅浮（山名）不回。或說終於山谷。未知孰是。
會曰。璨大師自羅浮歸山谷。得月餘方示滅。今舒州見存三祖墓。常未之信也。
會謫為舒州別駕。因詢山谷寺眾僧曰。聞寺後有三祖墓。是否。
時上座惠觀對曰。有之。常忻然與官寮同往瞻禮。又啟壙取真儀阇維（火化）。得舍利無數。以一分建塔焉。一分寄荷澤神會以質前言。余即隨身。後於洛中私第設齋以慶之。
時有西域三藏犍那等在會中。常問三藏。天竺祖師多少。
犍那答曰。自迦葉（佛教祖師名）以至般若多羅（佛教祖師名）有二十七祖。若序師子尊者。總有四十九祖。若從七佛至此。不括橫枝。凡三十七世。
常又問會中耆德曰。嘗見祖圖。或引五十餘祖。至於枝派差殊。宗族不定。或但有空名者。以何為驗。
時有智本禪師者。六祖門人也。答曰。斯乃後魏初。佛法淪替。有沙門曇曜。于紛紜中以素絹單錄諸祖名字。或忘失次第。藏衣領中。隱於巖穴。經三十五載。至文成帝即位。法門中興。曇曜名
【English Translation】 Rushing about. After a grand offering of dāna (charitable giving), he passed away standing under a large tree. This was on the fifteenth day of the tenth month during the reign of Emperor Yang of the Great Sui Dynasty. The people respectfully built a pagoda for his whole body. Emperor Xuanzong of the Tang Dynasty posthumously named him Chan Master Jianzhi. The pagoda was named 'Jueji' (Awakened Stillness). Fang Guan, the Minister of the Ministry of Personnel and a third-rank official, composed the inscription for the stele.
Li Chang, the Prefect of Henan during the early Tang Dynasty, had always admired the ancestral tradition and deeply explored the profound principles. During the Tianbao era, he met Chan Master Shenhui of Heze. He asked, 'Where is the Third Patriarch buried? Some say he entered Luofu (mountain name) and did not return, while others say he passed away in Shangu. I do not know which is correct.'
Shenhui said, 'Master Can returned to Shangu from Luofu and passed away a little over a month later. The Third Patriarch's tomb exists in Shuzhou today.' Li Chang did not believe this.
Shenhui was demoted to Vice Prefect of Shuzhou. Consequently, he inquired of the monks at Shangu Temple, 'I have heard that there is a Third Patriarch's tomb behind the temple. Is this true?'
At that time, the senior monk Huiguan replied, 'It exists.' Li Chang joyfully went with the officials to pay their respects. He also opened the tomb, retrieved the true form, and performed cremation (Jiva). He obtained countless śarīra (relics). He used one portion to build a pagoda, and sent another portion to Shenhui of Heze to verify his previous statement. He kept the remainder with him. Later, he held a vegetarian feast at his private residence in Luoyang to celebrate this.
At that time, the Tripitaka Master Jianna from the Western Regions was present. Li Chang asked the Tripitaka Master, 'How many patriarchs are there in India?'
Jianna replied, 'From Kāśyapa (Buddhist patriarch name) to Prajñātāra (Buddhist patriarch name), there are twenty-seven patriarchs. If we include the Venerable Simha, there are a total of forty-nine patriarchs. If we count from the Seven Buddhas to this point, without including side branches, there are thirty-seven generations in all.'
Li Chang also asked the elders in the assembly, 'I have seen ancestral lineage charts that list more than fifty patriarchs, but the branches and lineages differ, and the clans are uncertain. Some are just empty names. How can we verify them?'
At that time, there was Chan Master Zhiben, a disciple of the Sixth Patriarch. He replied, 'This was during the early Later Wei Dynasty when the Buddha-dharma was declining. There was a śrāmaṇa (Buddhist monk) named Tan Yao who, amidst the chaos, recorded the names of the patriarchs on plain silk. He may have forgotten the order and hid it in his collar, concealed in a cave. After thirty-five years, when Emperor Wencheng ascended the throne and the Dharma flourished again, Tan Yao's name'
行俱崇。遂為僧統。乃集諸沙門。再議結集。目為付法藏傳。其間小有差互。良由當時怖懼所致。又經一十三年。敕國子博士黃元真與北天三藏佛陀扇多．吉弗煙等。甄別宗旨。次敘師承。得無紕繆也。
第三十一祖道信大師者
姓司馬氏。世居河內。后從於蘄州之廣濟縣。師生而超異。幼慕空宗。隋大業十三年。游吉州。值群盜圍城。七旬不解。萬衆憂迫。師憫之。教令念摩訶衍。時賊眾望雉堞間若有神兵。乃相謂曰。城內必有大異人。不可攻也。稍稍引去。
唐武德中。師卻返蘄春。住破頭山。一日。往黃梅縣。路逢一小兒。骨相奇秀。異乎常童 師問曰。子何姓 答曰。姓即有。是常姓 師曰。是何姓 答曰。是佛性 師曰。汝無姓耶 答曰。性空故 師默識其法器。即令一僧至其家。于父母所。諭令出家。父母殊無難色。曰。愿垂接受。
師遂與落髮受具。既而乃告之曰。如來以正法眼藏付傳迦葉。次第囑授而至於我。我今付汝。並達磨袈裟。以為法信。汝善護持。流佈將來。無令斷絕。聽吾偈曰。
華種有生性 因地華生生 大緣與性合 當生生不生
付衣法已。告眾曰。吾武德中。游廬山登絕頂。望破頭山。紫氣如蓋。下有白氣。橫分六道。汝等會否。眾皆默
【現代漢語翻譯】 現代漢語譯本： 行持和德行都很崇高，於是被推舉為僧統。他召集眾位沙門（出家修道的人），再次商議結集佛經，命名為《付法藏傳》。其中雖有小小的差異，實在是當時因為恐懼的緣故。又過了十三年，皇帝敕令國子博士黃元真與來自北天的三藏（精通經、律、論三藏的僧人）佛陀扇多（Buddha-śānta）和吉弗煙（Jivaka）等人，甄別佛法的宗旨，依次敘述師承關係，務必做到沒有絲毫差錯。 第三十一祖道信大師 姓司馬，世代居住在河內。後來到了蘄州（今湖北蘄春一帶）的廣濟縣。道信大師生來就超凡脫俗，從小就仰慕空宗（佛教的一個宗派，強調一切皆空）。隋朝大業十三年，他遊歷吉州（今江西吉安一帶），正趕上盜賊圍城，七十天都不能解圍，城中百姓憂愁困迫。道信大師憐憫他們，教他們唸誦摩訶衍（Mahāyāna，大乘佛教）。當時賊眾望見雉堞（城墻）之間好像有神兵，於是互相說道：『城內必定有大異人，不可攻打。』就漸漸地撤退了。 唐朝武德年間，道信大師返回蘄春，住在破頭山。有一天，他前往黃梅縣（今湖北黃梅一帶），路上遇到一個小兒，骨骼相貌奇特俊秀，與一般的兒童不同。道信大師問道：『你姓什麼？』小兒回答說：『姓是有，是常姓。』道信大師說：『是什麼姓？』小兒回答說：『是佛性。』道信大師說：『你沒有姓嗎？』小兒回答說：『性是空的，所以沒有姓。』道信大師默默地認為他是可以繼承佛法的人才，就派一個僧人到他家，向他的父母說明情況，勸說他們讓孩子出家。他的父母一點也沒有為難之色，說：『願意讓他接受您的教誨。』 於是道信大師就為他剃度，授了具足戒。之後就告訴他說：『如來將正法眼藏（佛法的精髓）傳付給迦葉（Kāśyapa），依次囑咐傳授，一直傳到我。我現在傳給你，並把達磨（達摩，Bodhidharma）的袈裟給你，作為傳法的信物。你要好好守護，流傳到將來，不要讓它斷絕。聽我的偈語：』 『華種有生性，因地華生生，大緣與性合，當生生不生。』 傳授了衣法之後，道信大師告訴眾人說：『我在武德年間，遊歷廬山，登上絕頂，望見破頭山，有紫色的氣像傘蓋一樣，下面有白色的氣，橫向分為六道（地獄、餓鬼、畜生、阿修羅、人、天）。你們明白嗎？』眾人都沉默不語。
【English Translation】 English version: His conduct and virtue were both lofty, and he was thus appointed as the Sangha Administrator. He gathered all the śrāmaṇas (monastics) to discuss the compilation of scriptures again, naming it 'The Transmission of the Dharma Treasury'. Although there were minor discrepancies, it was truly due to the fear at the time. After another thirteen years, the emperor ordered Huang Yuanzhen, a Doctor of the Imperial Academy, along with the Tripiṭaka (one who masters the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidharma) masters Buddha-śānta and Jivaka from North India, to discern the tenets of the Dharma and sequentially narrate the lineage of teachers, ensuring there were no errors. The Thirty-first Patriarch, Great Master Dàoxìn His surname was Sima, and his family had lived in Henei for generations. Later, he went to Guangji County in Qizhou (present-day Qichun, Hubei). Great Master Dàoxìn was extraordinary from birth and admired the Śūnyatā (emptiness) school from a young age. In the thirteenth year of the Daye era of the Sui Dynasty, he traveled to Jizhou (present-day Ji'an, Jiangxi), where he encountered bandits besieging the city. They could not be dispersed for seventy days, and the people in the city were worried and distressed. Great Master Dàoxìn took pity on them and taught them to recite Mahāyāna. At that time, the bandits saw what appeared to be divine soldiers on the battlements, and they said to each other, 'There must be an extraordinary person in the city; we cannot attack it.' So they gradually withdrew. During the Wude era of the Tang Dynasty, Great Master Dàoxìn returned to Qichun and lived on Potou Mountain. One day, he went to Huangmei County (present-day Huangmei, Hubei) and met a young boy on the road. His bones and appearance were peculiar and handsome, different from ordinary children. Great Master Dàoxìn asked, 'What is your surname?' The boy replied, 'I do have a surname; it is a common surname.' Great Master Dàoxìn said, 'What surname is it?' The boy replied, 'It is Buddha-nature.' Great Master Dàoxìn said, 'Do you have no surname?' The boy replied, 'Because nature is empty.' Great Master Dàoxìn silently recognized him as a talent who could inherit the Dharma and sent a monk to his home to explain the situation to his parents and persuade them to let the child become a monk. His parents showed no reluctance and said, 'We are willing to let him receive your teachings.' So Great Master Dàoxìn shaved his head and gave him the complete precepts. Then he told him, 'The Tathāgata (Buddha) entrusted the Eye Treasury of the True Dharma to Kāśyapa, and it has been successively entrusted and transmitted down to me. Now I am transmitting it to you, and I am giving you the robe of Bodhidharma as a token of the Dharma transmission. You must protect it well and spread it to the future, and do not let it be cut off. Listen to my verse:' 'The seed of a flower has the nature of life, from the ground the flower grows, when great conditions unite with nature, birth arises from non-birth.' After transmitting the robe and Dharma, Great Master Dàoxìn told the assembly, 'During the Wude era, I traveled to Mount Lu and climbed to the summit. Looking at Potou Mountain, there was a purple aura like a canopy, and below it was a white aura, horizontally divided into the six realms (hell, hungry ghosts, animals, asuras, humans, and devas). Do you understand?' The assembly was silent.
然 忍曰。得非和尚他后橫出一枝佛法否 師曰。善。
后。貞觀中。太宗向師道味。欲瞻風辨。詔赴京師。上表遜謝。前後三返。竟以疾辭。又命使曰。如果不起。即取首來。使至山諭旨。師乃引頸就刃。神色儼然。使異之。回以狀聞。帝彌如欽慕。就賜珍繒。以遂其志。
迄高宗永徽中。忽垂誡曰。一切諸法悉皆解脫。汝等各自護念。流化未來。言訖。端坐而逝。壽七十有二。塔于本山雙峰。明年四月八日。塔戶無故自開。儀相如生。爾後不敢復閉 代宗謚大醫禪師慈雲之塔。
第三十二祖弘忍大師者
蘄州黃梅人也。姓周氏。生而岐嶷。童游時。逢一智者嘆曰。此子闕七種相。不逮如來。后寫于破頭山。
咸亨中。有一居士。姓廬名惠能。自新州來參謁 師問曰。汝自何來 曰。嶺南 師曰。欲須何事 能曰。惟求作佛 曰。嶺南人無佛性。若為得佛 能曰。人即有南北。佛性豈然 師知是其器。乃呵曰。著槽𣚿去 能作禮而退。便入碓坊。服勞于杵臼之間。晝夜不息。師知付授將至。遂告眾曰。正法難解。不可徒記吾言。持為己任。汝等可各隨意述一偈章。若語意冥符。即衣法偕付。
是時會下七百餘僧。上座神秀者。乃于廊壁書偈。曰。
身是菩提樹 心如明
【現代漢語翻譯】 現代漢語譯本： 忍（Ren）說：『莫非和尚您以後會橫生出一支佛法？』 師說：『好。』
後來，貞觀年間，太宗皇帝向師父詢問佛法真諦，想要一睹師父的風采和辯才，下詔請師父前往京師。師父上表遜謝，前後三次，最終以生病為由推辭。皇帝又命令使者說：『如果他不來，就取他的首級來。』使者到達山中，傳達了皇帝的旨意。師父於是引頸就刃，神色莊嚴。使者感到驚異，回去將情況稟告皇帝。皇帝更加欽佩仰慕，於是賜予珍貴的絲綢，以成全師父的志向。
到了高宗永徽年間，師父忽然垂誡說：『一切諸法都可解脫，你們各自守護自己的念頭，流傳教化于未來。』說完，端坐而逝，享年七十二歲，塔葬于本山雙峰。第二年四月八日，塔門無故自開，儀容相貌如同活著一般。此後不敢再關閉。代宗皇帝謚號為大醫禪師慈雲之塔。
第三十二祖弘忍（Hongren）大師
是蘄州黃梅人，姓周。出生時就與衆不同。童年玩耍時，遇到一位智者嘆息說：『這孩子缺少七種相，不及如來。』後來寫于破頭山。
咸亨年間，有一位居士，姓廬名惠能（Huineng），從新州來參拜。師父問：『你從哪裡來？』 惠能說：『嶺南。』 師父問：『想要做什麼？』 惠能說：『只求作佛。』 師父說：『嶺南人沒有佛性，怎麼能成佛？』 惠能說：『人有南北之分，佛性難道也是這樣嗎？』 師父知道他是可造之材，於是呵斥說：『到槽坊去！』 惠能行禮後退下，便進入碓坊，在杵臼之間服勞，晝夜不停。師父知道傳法的時候快到了，於是告訴大家說：『正法難以理解，不可只是記住我的話，就當作是自己的任務。你們可以各自隨意寫一首偈，如果語意暗合，就將衣法一起交付給他。』
當時會下有七百多僧人，上座神秀（Shenxiu）於是就在走廊墻壁上寫了一首偈，說：
『身是菩提樹，心如明鏡臺』
【English Translation】 English version: Ren (disciple's name) said, 'Could it be that the venerable master will later bring forth a new branch of Dharma?' The Master said, 'Good.'
Later, during the Zhenguan era, Emperor Taizong inquired about the essence of the Buddha-dharma from the Master, desiring to witness his demeanor and eloquence. He issued an edict summoning the Master to the capital. The Master submitted a memorial declining the invitation, doing so three times, ultimately using illness as an excuse. The Emperor then ordered a messenger, saying, 'If he does not come, bring back his head.' The messenger arrived at the mountain and conveyed the Emperor's decree. The Master then offered his neck to the blade, his expression solemn. The messenger was astonished and returned to report the situation to the Emperor. The Emperor became even more admiring and respectful, and bestowed precious silks to fulfill the Master's wishes.
By the Yonghui era of Emperor Gaozong, the Master suddenly gave a final instruction, saying, 'All dharmas are liberated. Each of you should guard your own thoughts and propagate the teachings to the future.' After speaking, he passed away in a seated posture, at the age of seventy-two. He was buried in a stupa on the Shuangfeng (Twin Peaks) Mountain. On the eighth day of the fourth month of the following year, the stupa door opened on its own for no reason, and his appearance was as if he were still alive. After that, no one dared to close it again. Emperor Daizong bestowed the posthumous title 'Great Physician Dhyana Master, Cloud of Compassion Stupa'.
The Thirty-second Patriarch, Great Master Hongren (Vast Tolerance)
Was a native of Huangmei in Qizhou, with the surname Zhou. He was born with extraordinary intelligence. When playing as a child, he encountered a wise man who sighed and said, 'This child lacks seven characteristics and does not attain to the Tathagata (Thus Come One, Buddha).' Later, he wrote at Potou (Broken Head) Mountain.
During the Xianheng era, there was a layperson named Lu Huineng (Wisdom and Ability), who came from Xinzhou to pay homage. The Master asked, 'Where do you come from?' Huineng said, 'Lingnan (South of the Mountains).' The Master asked, 'What do you seek?' Huineng said, 'I only seek to become a Buddha.' The Master said, 'People from Lingnan have no Buddha-nature. How can you attain Buddhahood?' Huineng said, 'People have north and south, but is Buddha-nature also like that?' The Master knew that he was a promising vessel, so he scolded, 'Go to the mill!' Huineng bowed and withdrew, then entered the mill and labored between the pestle and mortar, day and night without rest. The Master knew that the time to transmit the Dharma was near, so he told everyone, 'The true Dharma is difficult to understand. You must not merely memorize my words and take them as your own task. Each of you may compose a verse at will. If the meaning is in accord, I will bestow the robe and Dharma together.'
At that time, there were more than seven hundred monks in the assembly. The senior monk Shenxiu (Divine Show) then wrote a verse on the wall of the corridor, saying:
'The body is the Bodhi tree, the mind is like a bright mirror stand.'
鏡臺 時時勤拂拭 莫遣惹塵埃
師經行次。見斯偈。知是神秀所述。嘆曰。依此修行。亦得人天之果。
能在碓坊。忽聆諷偈。乃問同學。是何章句。
曰。爾不知和尚求法嗣。令各述心偈。此則秀上座所述。
能即自述四句偈。至夜。密令人寫于秀偈之側。云。
菩提本無樹 明鏡亦非臺 本來無一物 何處有塵埃
本師見此偈云。此是誰作。亦未見性。遂脫屣摩去其字。由是眾不之顧。逮夜。師密詣自碓坊曰。米白也否。
能曰。白也。未有篩。
師于碓。以杖三擊之。能即以三鼓入室。師告曰。佛之出世。為一大事。付于迦葉。展轉相授。至菩提達磨屆於此土。得可大師承襲。以至於吾。今以法寶及所傳袈裟用付于汝。汝當善自保護。流佈將來。無令斷絕。汝受吾教。聽吾偈曰。
有情來下種 因地果還生 無情既無種 無性亦無生
能居士受衣法。啟曰。法則既受。衣付何人。
師曰。昔達磨初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳。爾且當遠引。俟時行化。所謂受衣之人。命如懸絲。復云。一花開五葉。結果自然成。又云。果滿菩提圓。華開世界起。
能曰。當居何所。
【現代漢語翻譯】 現代漢語譯本：
『鏡臺，時時勤拂拭，莫遣惹塵埃。』 六祖慧能大師在經行時，看到了這個偈語，知道是神秀（Shenxiu，禪宗僧人）所作，嘆息道：『依照這個修行，也能得到人天福報。』 慧能在碓坊，忽然聽到有人吟誦偈語，便問同學：『這是什麼章句？』 同學說：『你不知道嗎？和尚（指弘忍，Hongren，禪宗五祖）爲了求法嗣，讓大家各自呈述心偈，這是神秀上座（指神秀）所作。』 慧能隨即自己寫了一個四句偈語，到了晚上，秘密地讓人寫在神秀偈語的旁邊，說： 『菩提本無樹，明鏡亦非臺，本來無一物，何處有塵埃。』 弘忍大師看到這個偈語說：『這是誰作的？也是沒有見到自性。』於是脫下鞋子擦去偈語。因此大家都不再關注它。到了晚上，弘忍大師秘密地來到慧能的碓坊，問道：『米舂好了嗎？』 慧能說：『舂好了，只是還沒有篩。』 弘忍大師用禪杖在碓上敲了三下。慧能於是就在三更時分進入弘忍的房間。弘忍告訴慧能說：『佛陀出世，為的是一件大事。我將佛法傳給迦葉（Kasyapa，釋迦十大弟子之一），輾轉相授，直到菩提達摩（Bodhidharma，禪宗初祖）來到這片土地。達摩將佛法傳給慧可大師（Huike），慧可大師又傳給我。現在我將法寶以及所傳的袈裟傳給你，你應當好好保護，流傳到將來，不要讓它斷絕。你接受我的教誨，聽我的偈語：』 『有情來下種，因地果還生，無情既無種，無性亦無生。』 慧能居士接受了衣缽，問道：『佛法我已經接受了，這袈裟要傳給誰呢？』 弘忍大師說：『當初達摩祖師剛來的時候，人們不相信他，所以用袈裟來表明得到佛法。現在人們的信心已經成熟，袈裟反而是爭端的根源，就到你為止，不再往下傳了。你暫且遠走高飛，等待時機成熟再來弘揚佛法。所謂接受衣缽的人，命如懸絲。』又說：『一花開五葉，結果自然成。』又說：『果滿菩提圓，華開世界起。』 慧能問道：『我應當住在哪裡呢？』
【English Translation】 English version:
'The mirror stand, constantly wipe it clean, lest it attract dust.' When Great Master Huineng (Huineng, the Sixth Patriarch of Zen Buddhism) was walking, he saw this verse and knew it was written by Shenxiu (Shenxiu, a Zen Buddhist monk). He sighed and said, 'Practicing according to this, one can also obtain the fruits of humans and gods.' Huineng was in the rice-pounding room when he suddenly heard someone reciting a verse. He asked a fellow student, 'What is this passage?' The fellow student said, 'Don't you know? The Abbot (referring to Hongren, the Fifth Patriarch of Zen Buddhism) is seeking a Dharma heir and has asked everyone to present a verse expressing their mind. This is the one written by Senior Shenxiu (referring to Shenxiu).' Huineng then wrote his own four-line verse. At night, he secretly had someone write it next to Shenxiu's verse, saying: 'Bodhi is originally without a tree; the bright mirror is also not a stand. Fundamentally there is not a single thing; where can dust arise?' Great Master Hongren saw this verse and said, 'Who wrote this? They also have not seen their true nature.' He then took off his shoe and wiped away the verse. Because of this, no one paid attention to it. That night, the Master secretly went to Huineng's rice-pounding room and asked, 'Is the rice ready?' Huineng said, 'It is ready, but it has not been sifted.' The Master struck the rice pounder three times with his staff. Huineng then entered the Master's room at the third watch. The Master told Huineng, 'The Buddha appeared in the world for one great purpose. I entrusted the Dharma to Kasyapa (Kasyapa, one of the ten great disciples of Sakyamuni), who passed it down in succession, until Bodhidharma (Bodhidharma, the first Patriarch of Zen Buddhism) arrived in this land. Bodhidharma passed the Dharma to Great Master Huike (Huike), and Great Master Huike passed it to me. Now I entrust the Dharma treasure and the transmitted robe to you. You should protect it well and spread it to the future, without allowing it to be cut off. You receive my teaching, listen to my verse:' 'Sentient beings come to plant seeds; from the ground, fruits are born again. Insentient beings have no seeds; without nature, there is also no birth.' Layman Huineng received the robe and Dharma and asked, 'The Dharma I have received, to whom should the robe be entrusted?' The Master said, 'When Bodhidharma first arrived, people did not believe him, so he transmitted the robe to show that he had obtained the Dharma. Now that people's faith is mature, the robe is a source of contention. It should stop with you and not be transmitted further. You should retreat far away for now and wait for the right time to propagate the Dharma. The life of the one who receives the robe is like a thread hanging.' He also said, 'One flower opens five petals; the fruit will naturally ripen.' He also said, 'When the fruit is full, Bodhi is complete; when the flower opens, the world arises.' Huineng asked, 'Where should I reside?'
師曰。逢懷即止。遇會且藏。能禮辭已。捧衣潛出。是夜南邁。大眾莫知。
翌日。眾心疑訝。師曰。吾道行矣。何更詢之。
復問。衣法誰得耶。
師曰。能者得。
於是眾議。盧行者名能。尋訪既失。潛知彼得。時僧惠明奔逐至大庾嶺頭。能見明來。隱於莽中。但以衣置地。明舉之莫動。明即呼云。我來求法。不求其衣。
能遂出曰。不得思惡。不得思善。正當恁么時。還我明上座本來面目。明於是大悟。
能曰。汝須速回。遇蒙即止。逢袁當住。
明即禮謝而返。逮至嶺下。遇眾追之。明紿之曰。自嶺而來。杳無所見。眾艮踆焉。明後易名道明。蓋避師名之上一字也。止袁州蒙山。
師忽告眾曰。吾今事畢。時可行矣。即入室。安座而逝。壽七十有四。唐高宗上元二年壬申歲二月十五。建塔于黃梅之東山。代宗謚大滿禪師法雨之塔。
第三十三祖惠能大師者
俗姓盧氏。其先范陽人。父行瑫。武德中。左宦于南海之新州。遂占籍焉。三歲喪父。其母守志鞠養。及長。家尤貧窶。師樵辨以給。一日。負薪至市。聞客讀金剛經。至應無所住而生其心。有所感寤而問曰。此何法也。得於何人。
客曰。此名金剛經。得於黃梅。師遽告其母
【現代漢語翻譯】 現代漢語譯本： 六祖說：『當受到懷恨時就停止爭辯，遇到集會時就隱藏自己。如果能有禮貌地告辭，就拿著衣缽悄悄離開。』當晚，六祖慧能大師向南方而去，大眾都不知道。
第二天，大家心裡疑惑驚訝。六祖說：『我的道已經開始施行了，還問什麼呢？』
又問：『衣缽由誰得到了呢？』
六祖說：『有能力的人得到。』
於是大家議論說：『盧行者（Luhangzhe）名叫慧能（Huineng）。』尋找他沒有找到，私下知道是他得到了衣缽。當時僧人惠明（Huiming）奔跑追趕到大庾嶺（Dayuling）頂。慧能看見惠明來了，隱藏在草莽中，只把衣缽放在地上。惠明去拿，卻拿不動。惠明就喊道：『我來是求法的，不是求衣缽的。』
慧能於是出來說：『不要想惡，不要想善，正在這個時候，還我惠明上座（Huimingshangzuo）本來的面目。』惠明於是大悟。
慧能說：『你須要趕快回去，遇到蒙山（Mengshan）就停止，遇到袁州（Yuanzhou）就住下。』
惠明於是禮拜感謝而返回。到達嶺下，遇到眾人追趕他。惠明欺騙他們說：『從嶺上而來，什麼也沒有看見。』眾人只好停止追趕。惠明後來改名叫道明（Daoming），大概是爲了避諱慧能大師名字中的一個字。他住在袁州蒙山。
六祖忽然告訴大家說：『我現在的事情完畢了，可以走了。』就進入房間，安然端坐而逝世，享年七十四歲。唐高宗（TangGaozong）上元（Shangyuan）二年壬申年二月十五日，在黃梅（Huangmei）的東山（Dongshan）建造佛塔。代宗（Daizong）賜謚號為大滿禪師（DamanChanshi）法雨之塔。
第三十三祖慧能大師（HuinengDashi）
俗姓盧（Lu），祖先是范陽（Fanyang）人。父親名叫行瑫（Xingtao）。武德（Wude）年間，在南海（Nanhai）的新州（Xinzhou）做官，於是就在那裡落籍。三歲時父親去世，母親守節撫養他。長大后，家裡更加貧困。慧能砍柴賣柴來供給生活。有一天，他揹著柴到市場，聽到客人讀《金剛經》（JinGangJing），讀到『應無所住而生其心』，有所感悟而問道：『這是什麼法？從哪裡得到的？』
客人說：『這叫《金剛經》，是從黃梅得到的。』慧能立刻告訴了他的母親。
【English Translation】 English version: The Master said, 'When encountering hatred, stop arguing; when meeting gatherings, conceal yourself. If you can politely take your leave, then take the robe and bowl and quietly depart.' That night, the Sixth Patriarch Huineng (Huineng) headed south, unknown to the masses.
The next day, the crowd was suspicious and astonished. The Master said, 'My Way is already being practiced, why inquire further?'
They asked again, 'Who has obtained the robe and Dharma?'
The Master said, 'The capable one obtains it.'
Thereupon, the crowd discussed, 'The layman Lu (Lu) is named Huineng (Huineng).' Searching for him, they could not find him, and secretly knew that he had obtained it. At that time, the monk Huiming (Huiming) ran in pursuit to the top of Dayu Ridge (Dayuling). Huineng, seeing Huiming coming, hid in the thicket, but placed the robe on the ground. Huiming tried to lift it, but could not move it. Huiming then shouted, 'I have come seeking the Dharma, not seeking the robe!'
Huineng then came out and said, 'Do not think of evil, do not think of good. At just this moment, return to me the original face of Upasaka Huiming (Huiming).' Huiming then had a great awakening.
Huineng said, 'You must quickly return. Stop at Mengshan (Mengshan) when you encounter it, and stay at Yuanzhou (Yuanzhou) when you meet it.'
Huiming then bowed in gratitude and returned. Reaching the foot of the ridge, he encountered the crowd pursuing him. Huiming deceived them, saying, 'Coming from the ridge, I saw nothing.' The crowd then stopped their pursuit. Huiming later changed his name to Daoming (Daoming), probably to avoid using a character from the Master's name. He stayed at Mengshan in Yuanzhou.
The Master suddenly told the crowd, 'My affairs are now completed, it is time for me to depart.' He then entered the room, sat peacefully, and passed away, at the age of seventy-four. In the second year of Shangyuan (Shangyuan) during the reign of Emperor Gaozong (Gaozong) of the Tang Dynasty (Tang Dynasty), the year Renshen, on the fifteenth day of the second month, a pagoda was built at Dongshan (Dongshan) in Huangmei (Huangmei). Emperor Daizong (Daizong) bestowed the posthumous title 'Greatly Complete Zen Master (DamanChanshi), Pagoda of the Dharma Rain'.
The Thirty-third Patriarch, Great Master Huineng (Huineng)
His lay surname was Lu (Lu). His ancestors were from Fanyang (Fanyang). His father was named Xingtao (Xingtao). During the Wude (Wude) period, he served as an official in Xinzhou (Xinzhou) in Nanhai (Nanhai), and thus settled there. His father died when he was three years old, and his mother remained chaste and raised him. As he grew older, his family became even poorer. The Master gathered firewood to provide for their needs. One day, carrying firewood to the market, he heard a guest reciting the Diamond Sutra (JinGangJing). Upon hearing 'one should produce that thought which is nowhere supported', he felt awakened and asked, 'What Dharma is this? From whom did you obtain it?'
The guest said, 'This is called the Diamond Sutra. It was obtained from Huangmei (Huangmei).' Huineng immediately told his mother.
以為法尋師之意。
直抵韶州。遇高行士劉志略。結為交友。尼無盡藏者。即志略之姑也。常讀涅槃經。師暫聽之。即為解說其義。尼遂執卷問字。師曰。字即不識。義即請問。
尼曰。字尚不識。焉能會義。
師曰。諸佛妙理。非關文字。
尼驚異之。告鄉人云。能是有道之人。宜請瞻禮。近有寶林古寺舊地。可完緝。延師居之。四眾霧集。俄成寶坊。
師一日自唸曰。我求大法。豈可中道而止。
遂至昌樂縣西山石室間。遇智遠禪師。今遂請益。遠曰。觀子神機爽㧞。殆非常人。吾聞西域菩提達磨傳心印于黃梅。汝當往彼參決。
師辭去。造黃梅之東山。即唐咸亨年中也。忍大師一見。默而識之。後傳衣法。令隱於懷集．四會之間。
至儀鳳元年丙子正月八日。屆南海。遇印宗法師於法性寺講涅槃經。師見二法師爭風幡。一人言風動。一人言幡動。能召曰。不是風動。不是幡動。仁者心動。
二人言下大悟。曰。莫是盧行者否。是即速說。
師曰。我即惠能也。
二法師曰。我等乃西天令來於此土。與汝披剃受具。
仍法性寺有智光律師戒壇。即宋朝求那跋陀三藏之所置也。記云。後有肉身菩薩在此壇受戒。又梁末真諦三藏於壇之側
【現代漢語翻譯】 現代漢語譯本： （惠能）爲了尋求佛法和明師的真意， 直接前往韶州，在那裡遇到了品行高尚的劉志略（人名），與他結為朋友。有一位名叫無盡藏的比丘尼，是劉志略的姑姑，經常誦讀《涅槃經》（佛經名）。惠能大師稍微聽了一下，就能為她講解其中的含義。比丘尼於是拿著經卷向他請教文字。 惠能大師說：『字我不認識，但經義可以請問。』 比丘尼說：『字尚且不認識，怎麼能夠理解經義呢？』 惠能大師說：『諸佛微妙的道理，與文字無關。』 比丘尼感到非常驚異，告訴鄉里人說：『這位是有道之人，應該請他來瞻仰禮拜。』附近有座寶林古寺的舊址，可以修繕完整，請大師來居住。四方信眾如雲霧般聚集，很快就形成了一座寶貴的寺院。 惠能大師有一天自己思量說：『我尋求大法，怎麼可以半途而廢呢？』 於是前往昌樂縣西山石室，在那裡遇到了智遠禪師（人名），便向他請教。智遠禪師說：『觀察你的神思機敏爽朗，大概不是普通人。我聽說西域的菩提達摩（Bodhidharma）將心印傳給了黃梅（地名）。你應該到那裡去參訪決疑。』 惠能大師告別智遠禪師，前往黃梅的東山，那時是唐朝咸亨年間。忍大師（人名，即弘忍）一見惠能大師，便默默地認識了他。後來傳授衣缽和佛法，讓他隱居在懷集（地名）、四會（地名）一帶。 到了儀鳳元年丙子年正月八日，惠能大師到達南海（地名）。在法性寺（寺名）遇到了印宗法師（人名），印宗法師正在講解《涅槃經》。惠能大師看見兩位法師在爭論風幡的問題，一個人說是風在動，一個人說是幡在動。惠能大師說：『不是風在動，不是幡在動，是仁者的心在動。』 兩位法師聽了這話，當下大悟，說：『莫非是盧行者（惠能未出家時的俗家姓氏）嗎？』『如果是，請快說。』 惠能大師說：『我就是惠能。』 兩位法師說：『我們是西天（指印度）派來此土，為你剃度受戒的。』 法性寺有智光律師（人名）的戒壇，是宋朝求那跋陀三藏（Gunabhadra）所設定的。碑記上說：『後來會有肉身菩薩在此壇受戒。』又有梁朝末年真諦三藏（Paramārtha）在戒壇的旁邊……
【English Translation】 English version: He (Huineng) intended to seek the true meaning of Dharma and a wise teacher, and went directly to Shaozhou, where he met the virtuous Liu Zhilue (person's name) and became friends with him. There was a nun named Wujinzang, who was Liu Zhilue's aunt, and she often recited the Nirvana Sutra (name of a Buddhist scripture). Master Huineng listened to it briefly and was able to explain its meaning to her. The nun then held the scripture and asked him about the characters. Master Huineng said, 'I do not recognize the characters, but you may ask about the meaning of the scripture.' The nun said, 'If you do not even recognize the characters, how can you understand the meaning?' Master Huineng said, 'The subtle principles of all Buddhas are not related to written words.' The nun was very surprised and told the villagers, 'This is a person of the Tao, and we should invite him to pay homage.' Nearby is the old site of Baolin Ancient Temple, which can be repaired and completed, and the master can be invited to live there. Disciples from all directions gathered like clouds, and soon a precious monastery was formed. One day, Master Huineng thought to himself, 'I am seeking the Great Dharma, how can I stop halfway?' So he went to the stone chamber in the Western Mountains of Changle County, where he met Zen Master Zhiyuan (person's name) and asked him for guidance. Zen Master Zhiyuan said, 'Observing your spirit and intelligence, you are probably not an ordinary person. I have heard that Bodhidharma (Bodhidharma) of the Western Regions transmitted the mind seal to Huangmei (place name). You should go there to consult and resolve your doubts.' Master Huineng bid farewell to Zen Master Zhiyuan and went to Dongshan in Huangmei, which was during the Xianheng era of the Tang Dynasty. Master Ren (person's name, i.e., Hongren) recognized Master Huineng silently at first sight. Later, he transmitted the robe and Dharma, ordering him to live in seclusion in the Huaiji (place name) and Sihui (place name) areas. On the eighth day of the first month of the Bingzi year of the Yifeng era, Master Huineng arrived in the South Sea (place name). At Faxing Temple (temple name), he met Dharma Master Yinzong (person's name), who was lecturing on the Nirvana Sutra. Master Huineng saw two Dharma Masters arguing about the wind and the banner, one saying that the wind was moving, and the other saying that the banner was moving. Master Huineng said, 'It is not the wind that is moving, it is not the banner that is moving, it is the mind of the benevolent ones that is moving.' The two Dharma Masters were greatly enlightened upon hearing these words, and said, 'Could it be the layman Lu (Huineng's surname before becoming a monk)?' 'If so, please speak quickly.' Master Huineng said, 'I am Huineng.' The two Dharma Masters said, 'We were sent from the Western Heaven (referring to India) to this land to shave your head and ordain you.' Faxing Temple has the ordination platform of Vinaya Master Zhiguang (person's name), which was established by Tripitaka Gunabhadra (Gunabhadra) of the Song Dynasty. The inscription says, 'Later, a living bodhisattva will receive ordination on this platform.' Also, at the end of the Liang Dynasty, Tripitaka Paramārtha (Paramārtha) was beside the ordination platform...
。手植二菩提樹。記曰。卻後一百二十年。有大士受具於此樹下。宛如宿契。
二法師曰。我為汝落髮之師。汝為我得法之師矣。蓋以感悟風幡之言也。
明年二月八日。受具已。曰。吾不願居此。后師至寶林寺。韶州刺史韋據請居大梵寺。
中宗神龍元年。降詔云。朕請安．秀二師宮中供養。萬機之暇。每究一乘。二師並推讓云。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎請。愿師慈念。速赴上京。師上表辭疾。愿終林麓。
薛簡曰。京城禪德皆云。欲得會道。必須坐禪習定。若不因禪定而得解脫者。未之有也。未審師所說法如何。
師曰。道由心悟。豈在坐也。經云。若言如來若坐若臥。是行邪道。何故。無所從來。亦無所去。究竟無證。豈況坐耶。
簡曰。弟子之回。主上必問。愿師慈悲。指示心要。
師曰。道無明暗。明暗是代謝之義。明暗無盡。亦是有盡。相待立名。故經云。法無有比。無相待故。
簡曰。明喻智慧。暗況煩惱。修道之人儻不以智慧照破煩惱。無始生死憑何出離。
師曰。煩惱即是菩提。無二無別。若以智慧照煩惱者。此是二乘小見．羊鹿等機。大智上根悉不如是。
簡曰。如何是大乘人見。
【現代漢語翻譯】 現代漢語譯本：他親手種植了兩棵菩提樹（Bodhi tree，覺悟之樹）。並預言說：『過一百二十年後，會有一位大士（Mahasattva，偉大的修行者）在這樹下受戒，就像是前世的約定一樣。』
兩位法師說：『我是為你剃度的師父，你將是讓我得法的師父啊。』 這大概是因為六祖慧能感悟到風幡的對話而說的。
第二年二月八日，慧能受戒完畢后說：『我不願意住在這裡。』 後來他的師父到了寶林寺（Baolin Temple）。韶州刺史韋據（Wei Ju，韶州地方長官）請他住在梵天寺（Fantian Temple）。
中宗神龍元年（公元705年），皇帝下詔說：『朕請安禪師（An，禪師名）和秀禪師（Xiu，禪師名）在宮中供養，在處理政務之餘，經常研究佛法。』 兩位禪師都推辭說：『南方有位能禪師（Neng，即慧能），秘密地接受了忍大師（Ren，禪宗五祖弘忍）的衣缽和法。可以去向他請教。』 現在派遣內侍薛簡（Xue Jian，皇帝的內侍）帶著詔書去迎接慧能大師。希望大師慈悲，儘快前往京城。』 慧能大師上表稱病，希望終老於山林。
薛簡說：『京城的禪師們都說，想要領悟佛道，必須通過坐禪習定。如果不是通過禪定而獲得解脫，那是從來沒有過的。不知道大師您所說的佛法是怎樣的？』
慧能大師說：『道由心領悟，難道在於坐嗎？』 經書上說：『如果說如來（Tathagata，佛的稱號）或坐或臥，這是在行邪道。』 為什麼呢？因為如來無所從來，也無所去，最終也沒有什麼可以證得，更何況是坐呢？』
薛簡說：『我回去之後，皇上一定會問。希望大師慈悲，指示佛法的心要。』
慧能大師說：『道沒有明暗之分，明暗是相互替代的含義。明暗沒有窮盡，也就是有盡。相互對待而建立名稱。所以經書上說：佛法沒有可以相比的，因為沒有相互對待的緣故。』
薛簡說：『明比喻智慧，暗比喻煩惱。修行的人如果不以智慧照破煩惱，無始以來的生死輪迴憑什麼才能脫離？』
慧能大師說：『煩惱就是菩提（Bodhi，覺悟），沒有兩樣，也沒有分別。如果用智慧去照破煩惱，這是二乘（聲聞乘和緣覺乘）的小見解，是羊、鹿等根器的人。大智慧的上等根器的人不是這樣的。』
薛簡問：『什麼是大乘人的見解？』
【English Translation】 English version: He personally planted two Bodhi trees (Bodhi tree, the tree of enlightenment), and prophesied: 'After one hundred and twenty years, a Mahasattva (Mahasattva, a great practitioner) will receive ordination under this tree, as if it were a predestined agreement.'
The two Dharma masters said, 'I am the master who shaved your head, and you will be the master who allows me to attain the Dharma.' This was probably said because Huineng (慧能), the Sixth Patriarch, was enlightened by the conversation about the wind and the banner.
On the eighth day of the second month of the following year, after Huineng received ordination, he said, 'I do not wish to stay here.' Later, his master arrived at Baolin Temple (Baolin Temple). Wei Ju (韋據), the prefect of Shaozhou, invited him to reside at Fantian Temple (Fantian Temple).
In the first year of the Shenlong era of Emperor Zhongzong (705 AD), the emperor issued an edict saying, 'I invite Chan Master An (An, a Chan master's name) and Chan Master Xiu (Xiu, a Chan master's name) to be supported in the palace. During my leisure time from handling state affairs, I often study the One Vehicle (Ekayana, the supreme vehicle of Buddhism).' Both Chan masters declined, saying, 'In the South, there is Chan Master Neng (Neng, i.e., Huineng) who secretly received the robe and Dharma of Master Ren (Ren, the Fifth Patriarch Hongren). You can ask him for guidance.' Now, I am sending the palace attendant Xue Jian (Xue Jian, the emperor's attendant) with an edict to welcome Master Huineng. I hope the master will be compassionate and come to the capital as soon as possible.' Master Huineng submitted a memorial pleading illness, hoping to spend his remaining years in the mountains and forests.
Xue Jian said, 'The Chan masters in the capital all say that if one wants to understand the Way, one must practice meditation and cultivate samadhi. If one does not attain liberation through meditation, it has never happened. I wonder what kind of Dharma you teach, Master?'
Master Huineng said, 'The Way is understood through the mind; how can it be in sitting? The sutra says, 'If one says that the Tathagata (Tathagata, an epithet of the Buddha) is either sitting or lying down, this is practicing a heretical path.' Why? Because the Tathagata has nowhere to come from and nowhere to go, and ultimately there is nothing to be attained, let alone sitting?'
Xue Jian said, 'When I return, the emperor will surely ask. I hope the Master will be compassionate and instruct me on the essential points of the Dharma.'
Master Huineng said, 'The Way has no light or darkness; light and darkness are meanings of substitution. Light and darkness are not exhaustive, which means they are finite. They are established as names in relation to each other. Therefore, the sutra says, 'The Dharma has nothing to compare to, because there is no mutual dependence.'
Xue Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a practitioner does not use wisdom to illuminate and break through afflictions, how can one escape from the cycle of birth and death since beginningless time?'
Master Huineng said, 'Afflictions are Bodhi (Bodhi, enlightenment); there is no difference, no separation. If one uses wisdom to illuminate afflictions, this is the small view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), suitable for those of the capacity of sheep and deer. Those of great wisdom and superior faculties are not like this.'
Xue Jian asked, 'What is the view of a Mahayana person?'
師曰。明與無明。凡夫見。智者了達。其性無二。無二之性。即是實性。實性者。處凡遇而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如今。常住不遷。名時道。
簡曰。師說不生不滅。何異外道所談。
師曰。外道所談不生不滅者。將滅止生。以生顯滅。今猶不滅。生亦無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。外道者。但以文字句義所說。欲知心要。善惡都莫思量。自然得入。妙用河沙。
簡於是言下大悟。曰。弟子始知本性不遙。涅槃寂靜。無餘有法。一切現前。言已。禮辭歸闕。表奏師語。有詔謝師。並賜摩衲袈裟．寶缽．繒帛。十二月十九日。敕改古寶林為中興寺。三年十一月十八日。又敕韶州重加修飾大師寫經坊。賜額為法泉寺。師新州舊居為國恩寺。
一日。師謂眾曰。諸善知識。汝等靜心。聽吾說法。汝等諸人。自心是佛。更莫狐疑。外無一物而能建立。所以心生種種法生。心滅種今法滅。若欲成就種智。須達一相三昧．一行三昧。若於一切處而不住相。于彼相中不生憎愛。亦無取捨。不念利益成壞等事。安閑恬靜。虛融澹泊。此名一相三昧。若於一切處行住座臥。純一真心。不
【現代漢語翻譯】 師父說：『明』（光明、智慧）與『無明』（愚昧、迷惑），是凡夫所見。有智慧的人能夠了達，它們的本性沒有差別。這『無二』的本性，就是真實的本性。這真實的本性，處於凡夫的境地不會減少，處於賢聖的境地也不會增加；處於煩惱之中不會擾亂，處於禪定之中也不會寂靜；它不是斷滅的，也不是恒常的；不來也不去；不在中間，以及內外；不生也不滅。自性之相現在就是這樣，恒常存在，不會改變，這就是『名時道』（不可言說的道）。
簡問道：『師父所說的不生不滅，與外道所談論的有什麼不同？』
師父說：『外道所談論的不生不滅，是將滅止住于生，用生來顯現滅。認為現在還是不滅的，生也是沒有生。我說的不生不滅，是本來就沒有生，現在也沒有滅。所以與外道不同。外道只是用文字句義來說。想要知道心的要旨，善與惡都不要思量，自然就能進入，妙用就像恒河沙一樣多。』
簡於是當下大悟，說：『弟子現在才知道本性不遠，涅槃寂靜，沒有剩餘的法，一切都在眼前。』說完，行禮告辭返回京城，上表奏明師父的言語。皇帝下詔感謝師父，並賜予摩衲袈裟、寶缽、繒帛。十二月十九日，下令將古寶林寺改為中興寺。三年十一月十八日，又下令韶州重新加以修飾大師的寫經坊，賜額為法泉寺。師父在新州的舊居改為國恩寺。
有一天，師父對眾人說：『各位善知識，你們靜下心來，聽我說法。你們這些人，自心就是佛，不要再懷疑。外面沒有一樣東西可以建立。所以心生，種種法就生；心滅，種種法就滅。如果想要成就一切種智（佛的智慧），必須通達一相三昧（在一切現象中體悟實相的禪定）、一行三昧（在一切行住坐臥中保持純一真心的禪定）。如果在一切處都不住著于相，對於這些相中不生起憎恨和喜愛，也沒有取捨，不思念利益、成敗等事，安閑恬靜，虛空融合，清淡寂泊，這叫做一相三昧。如果在一切處行住坐臥，保持純一真心，不
【English Translation】 The Master said: 'Brightness' (clarity, wisdom) and 'non-brightness' (ignorance, delusion) are what ordinary people see. The wise understand that their nature is not different. This nature of 'non-duality' is the true nature. This true nature does not diminish when encountering ordinary beings, nor does it increase when in the presence of sages; it is not disturbed in the midst of afflictions, nor is it silent in the state of meditation; it is neither discontinuous nor constant; it neither comes nor goes; it is not in the middle, nor inside or outside; it is neither born nor does it die. The nature of reality is like this now, constantly abiding and unchanging, which is called 'the Way of the Moment' (the ineffable Way).
Jian asked: 'How is the Master's teaching of non-birth and non-death different from what is discussed by external paths?'
The Master said: 'The non-birth and non-death discussed by external paths is to stop birth with extinction, and to reveal extinction with birth. They believe that now there is still non-extinction, and birth is also without birth. The non-birth and non-death that I speak of is originally without birth, and now there is also no extinction. Therefore, it is different from external paths. External paths only use words and phrases to speak. If you want to know the essence of the mind, do not think about good or evil, and you will naturally enter, and the wonderful functions will be as numerous as the sands of the Ganges.'
Jian then had a great enlightenment and said: 'This disciple now knows that the original nature is not far away, Nirvana is serene, there are no remaining dharmas, and everything is present.' After speaking, he bowed and took his leave to return to the capital, and reported the Master's words to the emperor. The emperor issued an edict to thank the Master, and bestowed upon him a monastic robe, a precious bowl, and silk fabrics. On the nineteenth day of the twelfth month, he ordered that the ancient Baolin Monastery be renamed Zhongxing Monastery. On the eighteenth day of the eleventh month of the third year, he again ordered Shaozhou to renovate the Master's scripture writing workshop, and bestowed the name Faquan Monastery. The Master's old residence in Xinzhou was renamed Guoen Monastery.
One day, the Master said to the assembly: 'Good and wise friends, quiet your minds and listen to my Dharma. All of you, your own mind is the Buddha, do not doubt any further. There is nothing outside that can be established. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. If you want to achieve all-knowing wisdom (the wisdom of the Buddha), you must understand the Samadhi of One Form (meditation on realizing the true nature in all phenomena), and the Samadhi of One Practice (meditation on maintaining pure and true mind in all activities of walking, standing, sitting, and lying down). If you do not dwell on forms in all places, and do not generate hatred or love for these forms, and have no acceptance or rejection, and do not think about matters of benefit, success, or failure, being peaceful and tranquil, empty and harmonious, and serene and detached, this is called the Samadhi of One Form. If in all places, walking, standing, sitting, and lying down, you maintain a pure and true mind, without
動道場。真成凈土。此名一行三昧。若人具此三昧。如地有種。含藏長養。成熟其實。一相一行。亦復如是。我今說法。猶如時雨。普潤大地。汝等佛性。譬諸種子。遇茲沾洽。悉得發生。承吾旨者。澤獲菩提。依吾行者。定證妙果。
先天元年。告眾曰。吾受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根純熟。澤定不疑。堪任大事。聽吾偈曰。
心地含諸種 普雨悉皆生 頓悟華情已 菩提果自成
復曰。其法無二。其心亦然。其道清凈。亦無諸相。汝等慎勿觀凈。及空其心。此心本凈。無可取捨。各自努力。隨緣好去。
師說法化世。經四十載。其年七月六日。命弟子往新州國恩寺建報恩塔。
先天二年七月一日。謂眾曰。吾欲歸新州。速理舟楫。
眾曰。師從此去。早晚卻回。
師曰。葉落歸根。來時無口。
又問。師之法藏。何人傳受。
師曰。有道者得。無心者通。
又問。后莫有難否。
曰。吾滅后五六年。當有一人來取吾首。聽吾記云。
頭上養親 口裡須餐 遇滿之難 楊柳為官
又云。吾去七十年。有二菩薩從東方來。一在家一出家。同時興化。建立吾宗。締緝伽藍。昌隆法嗣。言訖。往新州國
【現代漢語翻譯】 現代漢語譯本：
啟動道場，真正成就清凈佛土，這叫做一行三昧。如果有人具備這種三昧，就像土地裡有種子，能夠含藏、生長、成熟，最終結出果實。一相一行也是如此。我現在說法，就像及時的雨水，普遍滋潤大地。你們的佛性，就像各種種子，遇到這雨水的沾濕，都能生長出來。領受我的旨意的人，將獲得菩提智慧；依照我的修行的人，必定證得微妙的果位。
先天元年，六祖慧能告訴大家說：『我接受了忍大師的衣缽和法，現在為你們說法，卻不傳衣缽。因為你們的信根已經純熟，堅定不移，可以擔當重任。聽我說偈語：』
『心地含藏各種種子，普遍降雨都能生長，一旦頓悟真如實相，菩提果自然成就。』
六祖慧能又說：『佛法沒有兩樣，心也是一樣。佛道清凈，也沒有各種表相。你們千萬不要執著于清凈，也不要刻意空掉自己的心。這心本來就是清凈的，沒有什麼可以取捨的。各自努力修行，隨順因緣好好走下去吧。』
六祖慧能大師說法教化世人，經歷了四十年。那年七月初六，他命令弟子前往新州國恩寺建造報恩塔。
先天二年七月初一，六祖慧能對大家說：『我想回新州去，快點準備船隻。』
大家說：『師父您從這裡離開，什麼時候回來呢？』
六祖慧能說：『葉落歸根，來的時候沒有口。』
又有人問：『師父的法藏，由誰來傳承呢？』
六祖慧能說：『有道的人得到，無心的人通達。』
又有人問：『以後會有災難嗎？』
六祖慧能說：『我去世后五六年，會有一個人來取我的頭。聽我預記說：』
『頭上養親，口裡須餐，遇滿之難，楊柳為官。』
六祖慧能又說：『我離開七十年後，會有兩位菩薩從東方來，一位在家，一位出家，同時弘揚佛法，建立我的宗派，修繕寺院，使佛法興盛。』說完，前往新州國恩寺。
【English Translation】 English version:
Activating the Bodhimanda (Dàochǎng, place of enlightenment), truly accomplishing the Pure Land. This is called the Samadhi of One Practice (Yīxíng sānmèi). If a person possesses this Samadhi, it is like the earth having seeds, containing, growing, and maturing its fruits. The One Form (Yīxiàng) and One Practice are also like this. I am now teaching the Dharma, like timely rain, universally moistening the earth. Your Buddha-nature is like various seeds, encountering this moisture, all can sprout. Those who receive my teachings will gain Bodhi (wisdom); those who follow my practice will surely attain wondrous fruits.
In the first year of Xiantian (712 AD), Huineng told the assembly: 'I received the robe and Dharma from Great Master Ren (Dàmíng Rěn, referring to the Fifth Patriarch Hongren), and now I am teaching the Dharma to you, but I am not passing on the robe. This is because your roots of faith are pure and mature, firm and without doubt, capable of undertaking great matters. Listen to my verse:'
'The mind-ground contains all kinds of seeds, universal rain causes all to grow, once one suddenly awakens to the reality of the flower, the Bodhi fruit will naturally be accomplished.'
Huineng further said: 'The Dharma is not two, the mind is also the same. The Path is pure, also without various forms. You must not cling to purity, nor deliberately empty your mind. This mind is originally pure, there is nothing to accept or reject. Each of you should strive diligently, and go well according to conditions.'
Master Huineng taught and transformed the world for forty years. In the sixth day of the seventh month of that year, he ordered his disciples to go to Guoen Temple (Guó ēn sì, Temple of Repaying Kindness) in Xinzhou to build a Pagoda of Gratitude.
On the first day of the seventh month of the second year of Xiantian (713 AD), Huineng said to the assembly: 'I want to return to Xinzhou, quickly prepare the boat.'
The assembly said: 'Master, when you leave from here, when will you return?'
Huineng said: 'Leaves fall and return to their roots, when coming there is no mouth.'
Someone then asked: 'Who will inherit the Master's Dharma-treasure?'
Huineng said: 'One who has the Way will attain it, one who is without mind will understand it.'
Someone then asked: 'Will there be difficulties in the future?'
Huineng said: 'Five or six years after my passing, there will be someone who comes to take my head. Listen to my prophecy:'
'Nurturing relatives on the head, food must be eaten in the mouth, encountering the difficulty of 'full', the willow will be the official.'
Huineng also said: 'Seventy years after my departure, there will be two Bodhisattvas coming from the East, one a layperson and one a monastic, simultaneously propagating the Dharma, establishing my school, building monasteries, and flourishing the Dharma lineage.' After speaking, he went to Guoen Temple in Xinzhou.
恩寺。跏趺示寂。即其年八月三日也。
時韶．新兩郡各修塔廟。僧俗莫決所之。兩刺史共焚香祝云。香菸引處。即師之慾歸焉。時爐香騰涌。直貫曹溪。以十一月十三日入塔。壽七十六。
前韶州刺史韋據撰碑。會人憶取首之記。遂走以鐵葉漆布固護師頸。
開元十年八月三日夜。忽聞塔中鏗然有聲。僧眾驚起。見一人裹白巾從塔中出。逾垣而遁。尋周視什器。一無所失。俄見師頸有傷。具以賊事聞州。縣令楊侃。刺史柳無忝。切加檎捕。五日。于石角村獲賊人。送韶州鞫問。云。姓張。名行滿。汝州梁縣人。于洪州開元寺受新羅僧金。令取六祖大師首。歸東海供養。
柳守聞狀。未即加刑。乃躬至曹溪。問師上足令𤦆曰。如何處斷。
𤦆曰。若以國法論理。固當宜然。但以佛教慈悲。冤親平等。況彼欲求供養。罪可恕之。
柳守嘆嘉。始知佛門廣大。遂赦之。
上元元年。肅宗遣使就請師衣缽。歸內供養。至永泰元年五月五日。代宗夢六祖大師請衣缽。七日。敕刺史楊瑊云。朕夢感能禪師請傳法袈裟。卻歸曹溪。今遣鎮國大將軍劉崇景頂戴而送。朕為之國寶。卿可於本寺如法安奉。專令僧眾嚴加守護。勿令遺墜。或為人偷竊。皆不遠而獲。憲宗謚大鑒禪師。塔曰元和
【現代漢語翻譯】 現代漢語譯本： 恩寺。他結跏趺坐圓寂，就在那年八月初三。 當時韶州、新州兩地都在修建佛塔和寺廟，僧人和百姓無法決定將六祖的真身安放在哪裡。兩地的刺史共同焚香禱告說：『香菸飄向的地方，就是大師想要歸去的地方。』當時爐中的香菸騰空升起，直飄向曹溪。於是在十一月十三日將六祖的真身放入塔中，享年七十六歲。 之前的韶州刺史韋據撰寫了碑文。有人回憶起六祖首級被盜的事情，於是用鐵葉和漆布牢固地保護六祖的頸部。 開元十年八月初三的夜晚，忽然聽到塔中發出鏗鏘的聲音，僧眾驚醒起來，看見一個人用白巾包裹著頭從塔中出來，翻墻逃走了。僧眾四處檢視器物，沒有丟失任何東西。不久發現六祖的頸部有傷痕，於是將盜賊的事情上報給州里。縣令楊侃、刺史柳無忝，嚴加追捕。五天後，在石角村抓獲了盜賊，押送到韶州審問。盜賊說，他姓張，名行滿，是汝州梁縣人，在洪州開元寺接受了新羅僧人給的金錢，讓他取走六祖大師的首級，帶回東海供養。 柳刺史聽了情況，沒有立刻判刑，而是親自到曹溪，問六祖的上座弟子令𤦆說：『應該如何處置？』 令𤦆說：『如果按照國法來論，確實應該判刑。但是佛教講究慈悲，冤親平等，況且他只是想求供養，罪可以寬恕。』 柳刺史感嘆讚賞，這才知道佛門廣大，於是赦免了他。 上元元年，肅宗派遣使者去迎請六祖的衣缽，帶回宮中供養。到永泰元年五月初五，代宗夢見六祖大師請求將衣缽送回。七日，皇帝敕令刺史楊瑊說：『朕夢中感應到能禪師請求將傳法袈裟送回曹溪。現在派遣鎮國大將軍劉崇景頂戴著送回。朕將它視為國寶，你可在本寺按照佛法安奉，專門命令僧眾嚴加守護，不要遺失或被人偷竊，即使被人偷竊，也能很快找回。』憲宗謚號六祖為大鑒禪師，塔名為元和。
【English Translation】 English version: En Temple. He passed away in the lotus position, on the third day of the eighth month of that year. At that time, both Shaozhou and Xinzhou were building pagodas and temples, and the monks and laypeople could not decide where to enshrine the Sixth Patriarch's remains. The two governors jointly burned incense and prayed: 'Wherever the incense smoke leads, that is where the Master wishes to return.' At that time, the incense smoke from the burner rose straight up and floated towards Caoxi. So, on the thirteenth day of the eleventh month, the Sixth Patriarch's remains were placed in the pagoda, at the age of seventy-six. The former governor of Shaozhou, Wei Ju, wrote the inscription for the stele. Someone recalled the incident of the Sixth Patriarch's head being stolen, so they used iron sheets and lacquered cloth to firmly protect the Sixth Patriarch's neck. On the night of the third day of the eighth month of the tenth year of the Kaiyuan era, a clanging sound was suddenly heard from the pagoda. The monks woke up in alarm and saw a person with a white turban wrapped around their head coming out of the pagoda and escaping over the wall. The monks looked around for objects, but nothing was lost. Soon, they discovered a wound on the Sixth Patriarch's neck, so they reported the theft to the state. The county magistrate Yang Kan and the governor Liu Wutian, strictly pursued and arrested the thief. Five days later, the thief was captured in Shijiao Village and escorted to Shaozhou for interrogation. The thief said that his surname was Zhang, his given name was Xingman, and he was from Liang County in Ruzhou. He received money from a Silla monk at Kaiyuan Temple in Hongzhou, instructing him to take the head of the Sixth Patriarch, Master Huineng (六祖大師), back to the East Sea for worship. Governor Liu, after hearing the situation, did not immediately impose a sentence, but personally went to Caoxi and asked the Sixth Patriarch's senior disciple, Ling𤦆, saying: 'How should this be handled?' Ling𤦆 said: 'If we were to judge according to the laws of the country, he should indeed be punished. However, Buddhism emphasizes compassion and treating enemies and relatives equally. Moreover, he only sought to make offerings, so his crime can be forgiven.' Governor Liu sighed in admiration, realizing the vastness of the Buddhist teachings, and thus pardoned him. In the first year of the Shangyuan era, Emperor Suzong (肅宗) sent an envoy to request the Sixth Patriarch's robe and bowl, bringing them back to the palace for worship. On the fifth day of the fifth month of the first year of the Yongtai era, Emperor Daizong (代宗) dreamed that the Sixth Patriarch requested that the robe and bowl be returned. On the seventh day, the emperor issued an edict to Governor Yang Jian, saying: 'I dreamed that Zen Master Huineng (能禪師) requested that the Dharma-transmitting kasaya be returned to Caoxi. Now I am sending General Liu Chongjing (劉崇景) to respectfully carry it back. I regard it as a national treasure, and you should enshrine it in the temple according to Buddhist law, and specially order the monks to strictly guard it, so that it will not be lost or stolen. Even if it is stolen, it will be quickly recovered.' Emperor Xianzong (憲宗) posthumously named the Sixth Patriarch 'Zen Master Dajian (大鑒禪師)', and the pagoda was named 'Yuanhe (元和)'.
靈照。
南越記云。晉初。海內崩裂。各據兵權。署曹叔良為鎮南將軍。知平南總管事。晉克復之後。以王爵封叔良。本山雙峰間。叔良有別墅。舍其地為雙峰曹溪。曹溪由是名著。
寶林寺者。梁天監中。有僧經始之刻石。曰。卻後一百七十年。有大權菩薩說法度人。傳化四方。學徒霧集。宜以寶林題之。州將具奏。仍御書其額。
至儀鳳二年。大師駐錫。皆符先記。后改額。神龍中曰中興．曰法泉。后三年曰廣果。開元九年曰建興。肅宗曰國寧寺。宣宗曰南華。迄今無燕雀棲止。有達磨祖師所傳袈裟一條。西域屈眴布。緝本綿花心織成。有云絲布者。非也。其衣青黑色。後人以碧絹為里。中宗賜摩衲．寶缽．方辨塑真．道具等。生塔者尸之。
開元中。廣州觀察使宋璟作禮于塔。見上足令瑫問曰。云何名無生法忍。
瑫曰。知生既如。一切皆爾。是名無生。于生自在。是名法忍。知滅不滅。是名無生。善法不忘。是名法忍。發菩提心。是名無生。諸結不起。是名法忍。對境不瞋。是名無生。不惱他人。是名法忍。內無妄念。是名無生。外無染污。是名法忍。般若無住。是名無生。智慧觀照。是名法忍。璟聞。頂受之。遂佛弟子禮。
皇朝開寶初。王師平南海劉氏。殘兵作梗
【現代漢語翻譯】 現代漢語譯本 靈照。
《南越記》記載，晉朝初期，國家四分五裂，各地將領各自擁兵自重。曹叔良被任命為鎮南將軍，主管平南事務。晉朝平定叛亂后，授予曹叔良王爵。在山上的兩座山峰之間，曹叔良有一處別墅，他將這塊地捐獻出來，建立了雙峰曹溪。曹溪因此而聞名。
寶林寺，是梁朝天監年間，有僧人開始建造時，在石頭上刻字說：『過一百七十年後，有大權菩薩來此說法度人，教化四方，學徒如雲聚集，宜命名為寶林』。州將把這件事上報朝廷，皇帝親自題寫了寺額。
到了儀鳳二年，大師（指六祖慧能）駐錫於此，完全應驗了之前的預言。後來寺名被更改，神龍年間叫做中興，又叫法泉。之後三年叫做廣果。開元九年叫做建興。肅宗皇帝賜名國寧寺。宣宗皇帝賜名南華。直到現在，都沒有燕子麻雀在此棲息。寺中有一件達磨祖師所傳的袈裟，是用西域屈眴布，用棉花心織成的。有人說是云絲布，這是不對的。這件袈裟是青黑色的，後人用碧色的絹作為裡子。中宗皇帝賜予了摩衲（一種僧衣），寶缽，方辨（人名）的塑像，以及其他法器等。僧人生前所用的塔，就用來安放他的遺體。
開元年間，廣州觀察使宋璟在塔前行禮，見到上足令瑫，問道：『什麼是無生法忍？』
令瑫回答說：『知道生本如幻，一切事物都是如此，這就叫做無生。對於生能夠自在，這就叫做法忍。知道滅其實是不滅的，這就叫做無生。對於善法不忘記，這就叫做法忍。發起菩提心，這就叫做無生。各種煩惱不再生起，這就叫做法忍。面對外境不生嗔恨，這就叫做無生。不惱害他人，這就叫做法忍。內心沒有虛妄的念頭，這就叫做無生。外在沒有污染，這就叫做法忍。般若智慧不住于任何地方，這就叫做無生。用智慧進行觀照，這就叫做法忍。』宋璟聽后，非常敬佩，接受了他的教誨，於是以佛弟子的禮節對待他。
皇朝開寶初年，王師平定了南海劉氏，殘餘的士兵還在作亂。
【English Translation】 English version Lingzhao.
The Nan Yue Ji records: In the early Jin Dynasty, the country was in turmoil, and various generals held military power. Cao Shuliang was appointed as General Zhennan (Pacifying the South), in charge of Pingnan (Pacifying the South). After the Jin Dynasty quelled the rebellions, Cao Shuliang was granted the title of Prince. Between the two peaks of the mountain, Shuliang had a villa. He donated this land to establish Shuangfeng Caoxi (Double Peaks Caoxi). Caoxi (Cao Creek) became famous because of this.
Baolin Temple (Precious Forest Temple) was started during the Tianjian era of the Liang Dynasty. A monk engraved on a stone, saying: 'After one hundred and seventy years, a Bodhisattva of great power will come here to preach and save people, transforming the four directions. Disciples will gather like clouds. It should be named Baolin.' The state general reported this to the court, and the emperor personally inscribed the temple plaque.
By the second year of Yifeng, the Great Master (referring to the Sixth Patriarch Huineng) resided here, which completely fulfilled the previous prophecy. Later, the temple name was changed. During the Shenlong era, it was called Zhongxing (Revival), also called Faquan (Dharma Spring). Three years later, it was called Guangguo (Vast Fruit). In the ninth year of Kaiyuan, it was called Jianxing (Establishing Prosperity). Emperor Suzong bestowed the name Guoning Temple (National Peace Temple). Emperor Xuanzong bestowed the name Nanhua (Southern China). Until now, no swallows or sparrows nest here. There is a kasaya (monk's robe) transmitted by Bodhidharma, made of Qu Xun cloth from the Western Regions, woven from cotton fibers. Some say it is made of cloud silk, but this is incorrect. The robe is dark blue-black, and later people used blue silk as the lining. Emperor Zhongzong bestowed a mona (a type of monastic robe), a precious bowl, a statue of Fang Bian (a person's name), and other Dharma implements. The pagoda used during the monk's lifetime is used to place his remains.
During the Kaiyuan era, Song Jing, the Guangzhou (Canton) Inspector, paid respects at the pagoda and saw the senior monk Ling Tao, asking: 'What is the meaning of wu sheng fa ren (non-origination forbearance)?'
Ling Tao replied: 'Knowing that birth is like illusion, and everything is like this, this is called wu sheng (non-origination). Being at ease with birth, this is called fa ren (dharma forbearance). Knowing that extinction is actually non-extinction, this is called wu sheng. Not forgetting good Dharma, this is called fa ren. Arousing the Bodhi mind, this is called wu sheng. Various afflictions no longer arise, this is called fa ren. Not being angry when facing external circumstances, this is called wu sheng. Not harming others, this is called fa ren. Having no false thoughts within, this is called wu sheng. Having no external defilements, this is called fa ren. Prajna (wisdom) not dwelling anywhere, this is called wu sheng. Using wisdom to contemplate, this is called fa ren.' After hearing this, Song Jing greatly admired him, accepted his teachings, and treated him with the respect due to a Buddhist disciple.
In the early years of the Kai Bao era of the Imperial Dynasty, the royal army pacified the Nanhai (Southern Sea) Liu clan, and the remaining soldiers were still causing trouble.
。師之塔廟鞠為煨燼。而真身一無所損。尋有制興修。功未竟。會太宗即位。留心禪門。頗增壯麗焉。
今上踐祚。
明肅太后助政。奉慈聽斷。天下治平。上獨留心於禪法。蓋天啟其衷也。嘗遣使迎請衣缽入宮中。久留申供。彌加寶飾。冀永殊跡。
大師自唐先天二年癸丑入滅。至今景祐三年丙子歲。凡三百二十五年矣。
天聖廣燈錄卷第七 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第八 ［宋實］
洪州百丈山大智禪師下法嗣。
筠州黃檗鷲峰山斷際禪師。
南嶽大惠禪師
諱懷讓。金州人也。俗姓杜。唐儀鳳二年四月八日降誕。感白氣應于玄象。在安康之分。太史瞻見。奏聞 高宗皇帝。帝問。是何祥瑞。
太史對曰。國之法器。不染世榮。帝敕金州太守韓偕親往存慰。
家有三子。師居其小。年始三歲。炳然殊異。性多恩讓。父乃安名懷讓。至年十歲。惟樂佛書。時有三藏玄靜過金。見而奇之。告其父母曰。此子若出家。必獲上乘。廣度眾生。
垂拱三年。方十五歲。辭親往荊州玉泉寺。依弘景律師出家。通天二年受戒。后習毗尼藏。一日。自嘆曰。夫出家者。為無為法。天上人間。無有勝
【現代漢語翻譯】 現代漢語譯本：禪師的塔和廟宇被燒成了灰燼，但真身卻毫髮無損。後來朝廷下令修復，工程尚未完成，恰逢太宗皇帝即位，他關心禪宗，於是增建得更加壯麗。 當今皇上即位，明肅太后輔佐朝政，處理政務，天下太平。皇上唯獨對禪法用心，大概是上天開啟了他的心意。曾派使者迎請衣缽入宮中，長久供奉，更加珍視裝飾，希望永遠儲存特殊的遺蹟。 大師自唐先天二年癸丑年圓寂，至今景祐三年丙子年，共三百二十五年。 《天聖廣燈錄》卷第七 《天聖廣燈錄》卷第八 洪州百丈山大智禪師的法嗣： 筠州黃檗鷲峰山斷際禪師。 南嶽大惠禪師 名諱懷讓（Huai Rang），金州人，俗姓杜。唐儀鳳二年四月八日降生。感應到白色祥雲出現在玄象，位於安康的區域。太史觀察到此異象，上奏高宗皇帝。皇帝問：『這是什麼祥瑞？』 太史回答說：『是國家的棟樑，不沾染世俗的榮華。』皇帝敕令金州太守韓偕親自前往慰問。 家中共有三個兒子，禪師排行最小。三歲時，就顯得與衆不同，天性謙讓。父親因此給他取名為懷讓。到了十歲，只喜歡佛經。當時有三藏玄靜路過金州，見到他後感到驚奇，告訴他的父母說：『此子如果出家，必定能獲得上乘佛法，廣度眾生。』 垂拱三年，十五歲時，辭別父母前往荊州玉泉寺，依止弘景律師出家。通天二年受戒，之後學習毗尼藏。有一天，他感嘆道：『出家之人，是爲了追求無為之法。天上人間，沒有比這更殊勝的了。』
【English Translation】 English version: The master's pagoda and temple were burned to ashes, but his true body remained unharmed. Later, an imperial order was issued for reconstruction, but the project was not completed when Emperor Taizong ascended the throne. He was interested in the Chan school and had it rebuilt more magnificently. The current Emperor ascended the throne, and Empress Dowager Mingsu assisted in the government, making decisions with benevolence. The empire was peaceful and prosperous. The Emperor was solely focused on Chan Buddhism, perhaps enlightened by Heaven. He once sent envoys to welcome the robe and bowl into the palace, where they were enshrined for a long time, and adorned with even more treasures, hoping to preserve the special relics forever. The Great Master entered Nirvana in the year Gui Chou (癸丑) of the second year of the Xiantian (先天) era of the Tang Dynasty, which is 325 years ago to the year Bing Zi (丙子) of the third year of the Jingyou (景祐) era. Tiansheng Guangdeng Lu, Volume 7 Tiansheng Guangdeng Lu, Volume 8 Lineage of Dazhi (大智) Zen Master of Baizhang Mountain (百丈山) in Hongzhou (洪州): Duanji (斷際) Zen Master of Huangbo鷲峰 Mountain (黃檗鷲峰山) in Yunzhou (筠州). Great Master Dahui (大惠) of Nanyue (南嶽) His name was Huai Rang (懷讓), a native of Jinzhou (金州), with the secular surname Du (杜). He was born on the eighth day of the fourth month of the second year of the Yifeng (儀鳳) era of the Tang Dynasty. An auspicious white aura appeared in the Xuanxiang (玄象) region, located in Ankang (安康). The imperial astronomer observed this phenomenon and reported it to Emperor Gaozong (高宗). The Emperor asked, 'What is this auspicious sign?' The imperial astronomer replied, 'He is a pillar of the nation, untainted by worldly glory.' The Emperor ordered Han Xie (韓偕), the governor of Jinzhou, to personally visit and comfort the family. There were three sons in the family, and the Master was the youngest. At the age of three, he appeared extraordinary and was naturally kind and modest. His father named him Huai Rang. At the age of ten, he only enjoyed Buddhist scriptures. At that time, the Tripitaka master Xuan Jing (玄靜) passed through Jinzhou, saw him, and was amazed. He told his parents, 'If this child becomes a monk, he will surely attain the supreme Dharma and widely liberate sentient beings.' In the third year of the Chuigong (垂拱) era, at the age of fifteen, he bid farewell to his parents and went to Yuquan Temple (玉泉寺) in Jingzhou (荊州), where he became a monk under the Vinaya master Hong Jing (弘景). In the second year of the Tongtian (通天) era, he received the precepts and later studied the Vinaya Pitaka. One day, he sighed and said, 'Those who renounce the world do so for the sake of the unconditioned Dharma. There is nothing more supreme than this in heaven and earth.'
者。時有同學坦然。知師志氣高邁。勸師同謁嵩山安禪師。安啓發之。不契。乃直詣曹溪禮六祖。
祖問。什麼處來。
師云。嵩山安禪師處來。
祖云。什麼物與么來。師無語。
經於八載。忽然有省。乃白祖云。某甲有個會處。
祖云。作么生。
師云。說似一物即不中。
祖云。還假修證也無。
師云。修證即不無。不敢污染。
祖云。只此不污染。是諸佛之諸念。吾亦如是。汝亦如是。西天二十七祖般若多羅讖汝曰。
震旦雖闊無別路 要假兒孫腳上行 金雞解㘅一粒米 供養什邡羅漢僧
(又讖傳道一法)。
心裡能藏事 說向漢江濵 湖波探水月 將照二三人
六祖又云。吾先師有言。從吾向後。勿傳此衣。但以法傳。若傳此衣。命如懸絲。即道化示。莫損於汝。聽吾偈曰。
心地含諸種 普雨悉皆萠 頓悟花情已 菩提果自成
汝向後出一馬駒。踏殺天下人。師侍奉一十五載。
先天二年。始往南嶽。居般若寺。示徒云。一切萬法皆從心生。心本無生。法亦無住。若達心地。所作無礙。非遇上根。宜慎言哉。
僧問。如鏡鑄像。像成后。光歸何處 師云。如大德未出家時相狀
{ "translations": [ "現代漢語譯本：當時有個同學名叫坦然，他知道懷讓禪師志向高遠，勸他一同去拜訪嵩山的安禪師。安禪師開導了他，但懷讓禪師沒有領悟。於是直接前往曹溪，禮拜六祖慧能大師。", "", "六祖慧能大師問道：『你從哪裡來？』", "", "懷讓禪師回答：『從嵩山安禪師那裡來。』", "", "六祖慧能大師問道：『什麼東西這樣來的？』懷讓禪師無言以對。", "", "經過八年，懷讓禪師忽然有所領悟，於是稟告六祖慧能大師說：『弟子有個體會之處。』", "", "六祖慧能大師問道：『怎麼樣？』", "", "懷讓禪師回答：『說像一個東西就不對了。』", "", "六祖慧能大師問道：『還用修證嗎？』", "", "懷讓禪師回答：『修證不是沒有，但不敢污染。』", "", "六祖慧能大師說：『就憑這不污染，是諸佛的諸般意念。我也是這樣，你也是這樣。西天第二十七祖般若多羅（Prajñātāra）曾預言你：", "", "『震旦（Zhèndàn，古代對中國的稱謂）雖然廣闊沒有別的路，要靠兒孫的腳步行走。", "金雞解開銜著的一粒米，供養什邡（Shífāng，地名）的羅漢僧。』", "", "（又預言了傳道一法）", "", "『心裡能藏事，說向漢江（Hàn Jiāng，河流名）邊，湖波探水月，將照二三人。』", "", "六祖慧能大師又說：『我的先師有遺言，從我以後，不要再傳這件袈裟，只以法來傳。如果傳這袈裟，性命就像懸掛的絲線一樣。就用道來教化，不要損害了你。聽我的偈語：", "", "『心地含藏各種種子，普遍降雨全都萌芽，頓悟花開的情形，菩提（bodhi，覺悟）果實自然成就。』", "", "你以後會出一匹小馬駒，踏殺天下人。』懷讓禪師侍奉六祖慧能大師十五年。", "", "先天二年，懷讓禪師開始前往南嶽，住在般若寺（Bōrě Sì）。他開示弟子說：『一切萬法都從心生，心本來沒有生，法也沒有住處。如果通達心地，所作所為就沒有障礙。不是遇到上等根器的人，要謹慎說話啊。』", "", "有僧人問道：『如同用鏡子鑄造佛像，佛像鑄成后，光芒歸向何處？』懷讓禪師說：『如同大德你未出家時的相貌。』", "", "", "", "english_translations": [ "English version: At that time, there was a fellow student named Tanran. Knowing that Zen Master Huairang's aspirations were lofty, he advised him to visit Zen Master An of Mount Song. Zen Master An enlightened him, but Zen Master Huairang did not understand. So he went directly to Caoqi to pay homage to the Sixth Patriarch Huineng.", "", "The Sixth Patriarch Huineng asked, 'Where do you come from?'", "", "Zen Master Huairang replied, 'I come from Zen Master An of Mount Song.'", "", "The Sixth Patriarch Huineng asked, 'What thing comes like this?' Zen Master Huairang was speechless.", "", "After eight years, Zen Master Huairang suddenly had an awakening, so he reported to the Sixth Patriarch Huineng, saying, 'This disciple has a place of understanding.'", "", "The Sixth Patriarch Huineng asked, 'How is it?'", "", "Zen Master Huairang replied, 'To describe it as a thing is not right.'", "", "The Sixth Patriarch Huineng asked, 'Is cultivation and realization still necessary?'", "", "Zen Master Huairang replied, 'Cultivation and realization are not absent, but I dare not defile it.'", "", "The Sixth Patriarch Huineng said, 'Just this non-defilement is the various thoughts of all Buddhas. I am like this, and you are like this. The twenty-seventh ancestor of the Western Heaven, Prajñātāra, prophesied about you:", "", "'Although Zhèndàn (ancient name for China) is vast, there is no other road; it depends on the feet of descendants to walk.", "The golden rooster unlocks the grain of rice it holds in its beak, offering it to the Arhat monks of Shífāng (place name).'", "", "(Also prophesied the Dharma of transmission)", "", "'The heart can hide things, speak towards the bank of the Hàn Jiāng (river name), the lake waves explore the moon in the water, it will illuminate two or three people.'", "", "The Sixth Patriarch Huineng also said, 'My late teacher had a saying that from me onwards, do not transmit this robe, but only transmit the Dharma. If you transmit this robe, life will be like a hanging thread. Use the Dao to teach and transform, do not harm yourself. Listen to my verse:", "", "'The mind-ground contains all kinds of seeds, universal rain sprouts them all, sudden enlightenment of the flower's condition, the Bodhi (bodhi, enlightenment) fruit naturally comes to be.'", "", "You will produce a little colt in the future, trampling to death all the people under heaven.' Zen Master Huairang served the Sixth Patriarch Huineng for fifteen years.", "", "In the second year of the Xiantian era, Zen Master Huairang began to go to Mount Nan, residing in Bōrě Sì (Prajna Temple). He instructed his disciples, saying, 'All dharmas arise from the mind, the mind originally has no birth, and the Dharma has no dwelling place. If you understand the mind-ground, there will be no obstacles in what you do. If you do not encounter people of superior capacity, be careful in what you say.'", "", "A monk asked, 'Like casting a Buddha image with a mirror, after the image is formed, where does the light return?' Zen Master Huairang said, 'Like your appearance before you left home, Great Virtue.'" ] }
向什麼處去。
云。成后為什麼不鑑照 師云。雖然不鑑照。謾他一點也不得。
馬祖于南嶽傳法院后。獨處一庵。唯習坐禪。凡有來訪者都不顧。師往彼亦不顧。師觀其神宇有異。憶六祖讖記。乃多方誘導。
一日。將磚于庵前磨。祖亦不顧 時既久。乃問曰。作什麼 師云。磨磚作鏡 祖云。磨磚豈得成鏡 師云。磨磚既不成鏡。坐禪豈得成佛 祖乃離座云。如何即是 師云。譬牛駕車。車若不行。打牛即是。打車即是。又云。汝學坐禪。為學坐佛。若學坐禪。師非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理 祖聞斯示誨。豁然開悟。禮拜問云。如何用心。即合無相三昧 師云。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道 祖云。道非色相。云何能見 師云。心地法眼能見道。無相三昧亦復然矣 祖云。有成壞否 師云。若以成壞聚散而見道者。非也。聽吾偈曰。
心地含諸種 遇澤悉皆萠 三昧花無相 何壞復何成
祖既蒙開悟。侍奉十秋。日益玄奧。師入寶弟子六人。各印可曰。汝等六人同證吾身。各契其一。一人得吾眉。善威儀(常浩)。一人得吾眼。善顧盼(智達)。一人得吾耳。善聽理
【現代漢語翻譯】 現代漢語譯本：
『向什麼處去？』 （僧）說：『（佛法修）成后為什麼不鑑照（世間萬物）？』 師父說：『雖然不鑑照，但想欺騙它一點也是不可能的。』 馬祖（Mazu，禪宗大師）在南嶽傳法院（Chuanyuan Temple of Nanyue）後面，獨自住在一個庵里，只習坐禪。凡是有來拜訪的人都不理睬。師父（指懷讓）去那裡他也不理睬。師父觀察他神采氣度不凡，想起六祖（Huineng，禪宗六祖）的預言，於是多方引導他。 一天，師父在庵前磨磚。馬祖也不理睬。時間久了，馬祖就問：『做什麼？』 師父說：『磨磚作鏡。』 馬祖說：『磨磚豈能成鏡？』 師父說：『磨磚既然不能成鏡，坐禪豈能成佛？』 馬祖於是離開座位說：『如何才是（正確的修行）？』 師父說：『譬如牛拉車，車若不行，打牛是對的，還是打車是對的？』 又說：『你學坐禪，是為學坐佛。若學坐禪，禪非坐臥。若學坐佛，佛非定相。于無住法（不住于任何形式的佛法），不應取捨。你若執著于坐佛，就是殺佛。若執著于坐相，就不能通達真理。』 馬祖聽了這些開示，豁然開悟，禮拜問道：『如何用心，才能契合無相三昧（Wu Xiang San Mei，不執著于任何表象的禪定）？』 師父說：『你學心地法門（Xin Di Fa Men，直指內心的佛法），如下種子。我說佛法要義，譬如天降甘霖。你因緣和合，當能見到真道。』 馬祖說：『道非色相，如何能見？』 師父說：『心地法眼（Xin Di Fa Yan，內心的智慧之眼）能見道，無相三昧也是這樣。』 馬祖說：『有成壞嗎？』 師父說：『若以成壞聚散而見道者，那就錯了。聽我說偈：』 『心地含諸種， 遇澤悉皆萌， 三昧花無相， 何壞復何成？』 馬祖既然蒙受開悟，侍奉師父十年，日益玄奧。師父的入室弟子六人，各自印可說：『你們六人共同證得我的身，各自契合其中一部分。一人得到我的眉毛，善於威儀（常浩（Chang Hao））。一人得到我的眼睛，善於顧盼（智達（Zhi Da））。一人得到我的耳朵，善於聽取道理』
【English Translation】 English version:
'Where are you going?' (The monk) said, 'After (the Dharma) is accomplished, why doesn't it illuminate (all things in the world)?' The master said, 'Although it doesn't illuminate, it's impossible to deceive it even a little bit.' Mazu (Mazu, a Zen master) was behind the Chuanyuan Temple of Nanyue, living alone in a hermitage, only practicing seated meditation. He ignored anyone who came to visit. The master (referring to Huairang) went there, and he also ignored him. The master observed that his spirit and demeanor were extraordinary, and recalling the prophecy of the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen), he tried in many ways to guide him. One day, the master was grinding a brick in front of the hermitage. Mazu ignored him. After a long time, Mazu asked, 'What are you doing?' The master said, 'Grinding a brick to make a mirror.' Mazu said, 'How can grinding a brick make a mirror?' The master said, 'Since grinding a brick cannot make a mirror, how can seated meditation lead to Buddhahood?' Mazu then left his seat and said, 'What is the correct practice?' The master said, 'It's like an ox pulling a cart. If the cart doesn't move, is it right to beat the ox, or is it right to beat the cart?' He also said, 'You study seated meditation, is it to learn to sit as a Buddha? If you study seated meditation, Zen is not about sitting or lying down. If you study to sit as a Buddha, the Buddha is not a fixed form. In the un abiding Dharma, there should be no acceptance or rejection. If you cling to sitting as a Buddha, you are killing the Buddha. If you cling to the form of sitting, you cannot understand the truth.' After hearing these instructions, Mazu suddenly became enlightened, bowed, and asked, 'How should one use the mind to be in accord with Wu Xiang San Mei (Wu Xiang San Mei, Samadhi without clinging to any appearances)?' The master said, 'You study the Xin Di Fa Men (Xin Di Fa Men, the Dharma of the Mind Ground), like planting seeds. My explanation of the essential Dharma is like the sweet rain from the sky. When your conditions are right, you will see the true path.' Mazu said, 'The path is not a form, how can it be seen?' The master said, 'The Xin Di Fa Yan (Xin Di Fa Yan, the eye of inner wisdom) can see the path, and so is Wu Xiang San Mei.' Mazu said, 'Is there formation and destruction?' The master said, 'If you see the path through formation, destruction, gathering, and scattering, then you are wrong. Listen to my verse:' 'The mind-ground contains all seeds, Meeting moisture, they all sprout, The Samadhi flower is without form, What destruction or formation is there?' Since Mazu received enlightenment, he served the master for ten years, becoming increasingly profound. The master's six inner disciples, each affirmed, said, 'You six people together realize my body, each in accord with one part of it. One person obtained my eyebrows, good at dignified deportment (Chang Hao). One person obtained my eyes, good at looking around (Zhi Da). One person obtained my ears, good at listening to reason.'
(坦然)。一人得吾鼻。善知氣(神照)。一人得吾舌。善談說(嚴峻)。一人得吾心。善吾今(道一)。
馬祖闡化江西開元寺。師問眾曰。道一為眾說法否 眾曰。已為眾說法 師云。未見通個訊息來。遂遣一僧去。待伊上堂時。但問作么生。記取答話來 僧如教。回舉似師 祖云。自從胡亂后。三十年來不曾少鹽醬。 師然之 師天寶三年八月十一日示寂于南嶽。敕謚大惠禪師最勝輪之塔。吏部侍郎歸登撰塔記。
江西馬祖大寂禪師
師諱道一。漢州什邡縣人也。俗姓馬。本邑羅漢寺出家。師容貌奇異。虎視牛行。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具于渝州圓律師。開元中。習禪定於衡岳傳法院。密受大惠心印。
天竺般若多羅讖行化偈曰。
領得彌勒語 離鄉日日敷 東梁移近路 餘氣腳天徒
師始自建陽佛跡嶺遷臨川。次南康龔公山。大曆中。隸名于鐘陵開元寺。時連師路嗣恭聆風景慕。親授密旨。由是四方學者雲集座下。厥後法嗣盛佈於天下。時號江西馬祖焉。
師謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師從南天竺國躬至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒。不肯自信此
【現代漢語翻譯】 現代漢語譯本： （坦然）。一個人得到了我的鼻子，很善於識別氣（神照）。一個人得到了我的舌頭，很善於談論（嚴峻）。一個人得到了我的心，很瞭解我的心意（道一）。
馬祖在江西開元寺闡揚佛法。馬祖問眾人說：『道一有沒有為大家說法？』眾人回答說：『已經為大家說法了。』馬祖說：『沒見到有人傳遞個訊息來。』於是派一個僧人去，等道一上堂說法時，就問他『作么生（是什麼）』，記住他的回答回來稟報。僧人照做了，回來把道一的回答告訴了馬祖。馬祖說：『自從胡亂以來，三十年來不曾缺少鹽和醬。』禪師贊同馬祖的說法。禪師于天寶三年八月十一日在南嶽圓寂。皇帝敕謚為大惠禪師，並建最勝輪之塔。吏部侍郎歸登撰寫了塔記。
江西馬祖大寂禪師
禪師名諱道一，是漢州什邡縣人。俗姓馬。在本邑羅漢寺出家。禪師容貌奇異，有老虎般的眼神，牛一樣的步伐，舌頭可以伸到鼻子，腳下有二輪紋。年幼時依資州唐和尚剃度，在渝州圓律師處受具足戒。開元年間，在衡岳傳法院修習禪定，秘密地接受了大惠禪師的心印。
天竺般若多羅讖的行化偈說：
『領悟了彌勒的語言，離開家鄉日日宣揚佛法，東梁（指中國）移近了道路，剩餘的氣息遍佈天下。』
禪師最初從建陽佛跡嶺遷到臨川，然後到南康龔公山。大曆年間，隸屬於鐘陵開元寺。當時連師路嗣恭仰慕禪師的風采，親自接受了禪師的秘密旨意。因此，四方學者雲集座下。此後，禪師的法嗣遍佈天下，當時號稱江西馬祖。
禪師對眾人說：『你們這些人，各自相信自己的心就是佛。這個心就是佛心。達磨大師從南天竺國親自來到中華，傳授上乘一心之法，讓你們開悟。』又引用《楞伽經》的經文，來印證眾生的心地，是恐怕你們顛倒，不肯相信這個。
【English Translation】 English version: (Calmly). One person gets my nose, and is good at discerning Qi (Shenzhao). One person gets my tongue, and is good at speaking (Yanjun). One person gets my heart, and understands my mind well (Daoyi).
Mazu expounded the Dharma at Kaiyuan Temple in Jiangxi. Mazu asked the assembly, 'Has Daoyi preached the Dharma for everyone?' The assembly replied, 'He has already preached the Dharma for everyone.' Mazu said, 'I haven't seen anyone relaying a message about it.' So he sent a monk to wait for Daoyi to ascend the Dharma seat and ask him, 'What is it (作麼生)?' Remember his answer and report back. The monk did as instructed and reported Daoyi's answer to Mazu. Mazu said, 'Since the chaos, I have not lacked salt and soy sauce for thirty years.' The Zen master agreed with Mazu's statement. The Zen master passed away on the eleventh day of the eighth month of the third year of the Tianbao era at Nanyue. The emperor posthumously conferred the title Great Wisdom Zen Master and built the Most Victorious Wheel Pagoda. Guideng, the Vice Minister of the Ministry of Personnel, wrote the pagoda inscription.
Zen Master Mazu Daji of Jiangxi
The Zen Master's name was Daoyi, and he was from Shifang County, Hanzhou. His secular surname was Ma. He became a monk at Luohan Temple in his hometown. The Zen Master had an unusual appearance, with the eyes of a tiger and the gait of an ox. His tongue could reach his nose, and there were two wheel patterns on the soles of his feet. In his youth, he was tonsured by Tang, a monk in Zizhou, and received the full precepts from Vinaya Master Yuan in Yuzhou. During the Kaiyuan era, he practiced Zen meditation at the Chuanfa Courtyard in Hengyue, secretly receiving the mind-seal of Great Wisdom Zen Master.
The prophecy verse of Prajnatara of India says:
'Understanding Maitreya's language, leaving home to propagate the Dharma daily, the Eastern Liang (referring to China) is moving closer to the road, the remaining breath pervades the world.'
The Zen Master initially moved from the Buddha's Footprint Ridge in Jianyang to Linchuan, and then to Gonggong Mountain in Nankang. During the Dali era, he was affiliated with Kaiyuan Temple in Zhongling. At that time, Lian Shilu Sigong admired the Zen Master's demeanor and personally received the Zen Master's secret instructions. Therefore, scholars from all directions gathered under his seat. Thereafter, the Zen Master's Dharma lineage spread throughout the world, and he was known as Mazu of Jiangxi.
The Zen Master said to the assembly, 'All of you, each of you must believe that your own mind is Buddha. This mind is the Buddha-mind. The Great Master Bodhidharma personally came from South India to China to transmit the supreme One-Mind Dharma, so that you may be enlightened.' He also quoted the verses from the Lankavatara Sutra to seal the minds of sentient beings, fearing that you would be confused and unwilling to believe this.
一心之法。各各有之。故楞伽經云。佛語心為宗。無門為法門。
夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不捨惡。凈穢兩邊俱不依怙。達罪性空。唸唸不可得。無自性故。故三界唯心。森羅萬像。一法所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。
心地隨時說 菩提亦只寧 事理俱無礙 當生即不生
問。如何是修道 師云。道不屬修。即言修得。修成還壞。即同聲聞。若言不修。即同凡夫。
云。作何見解。即得達道 師云。自性本來具足。但于善惡事上不滯。喚作修道人。取善舍惡。觀空入定。即屬造作。更若向外馳求。轉疏轉遠。但盡三界心量。一念妄想。即是三界生死根本。但無一念。即除生死根本。即得法王無上珍寶。
無量劫來。凡夫妄想。謟曲邪偽。我慢貢高。合為一體。故經云。但以眾法合成此身。起時唯法起。滅時唯法滅。此法起時不言我起。滅時不言我滅。前念．后念．中念。唸唸不相待。唸唸寂滅。喚作海印三昧。接一切法。如百千異流
【現代漢語翻譯】 現代漢語譯本： 一心之法，各人皆有。所以《楞伽經》（Laṅkāvatāra Sūtra，佛教經典，強調唯識思想）說，佛以心為根本宗旨，無門為入法之門。
尋求佛法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不捨棄惡，清凈和污穢兩邊都不依賴。通達罪的本性是空，唸唸都不可得，因為沒有自性。所以說三界唯心，森羅萬象，都是一法所印證。凡所見到的色相，都是見心。心不自己見心，因為色相的緣故而有。你只要隨時言說，即事即理，都沒有任何障礙。菩提道果，也是這樣，從心所生，就叫做色。知道色是空的緣故，生就是不生。如果明白了此意，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼別的事呢？你接受我的教誨，聽我的偈子說：
『心地隨時說，菩提亦只寧，事理俱無礙，當生即不生。』
問：『什麼是修道？』 師父說：『道不屬於修，如果說修得，修成還會壞，就和聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）一樣。如果說不修，就和凡夫一樣。』
問：『作何見解，才能通達道？』 師父說：『自性本來具足，只要在善惡事情上不執著，就叫做修道人。』執取善，捨棄惡，觀空入定，就屬於造作。如果向外馳求，就越疏遠越遠。只要窮盡三界的心量，一念妄想，就是三界生死的根本。只要沒有一念妄想，就除去了生死根本，就得到了法王無上的珍寶。
無量劫以來，凡夫的妄想，諂媚虛偽，邪惡不實，我慢貢高，合為一體。所以經上說：『只是以眾法合成此身，起時唯有法起，滅時唯有法滅。』此法起時不說我起，滅時不說我滅。前念、后念、中念，唸唸不相等待，唸唸寂滅，叫做海印三昧（Sāgara-mudrā-samādhi，一種甚深的禪定），接納一切法，如百千不同的水流。
【English Translation】 English version: The Dharma of the One Mind is inherent in everyone. Therefore, the Laṅkāvatāra Sūtra (a Buddhist scripture emphasizing the Yogācāra school of thought) says, 'The Buddha takes the mind as the fundamental principle, and no-gate as the gate to the Dharma.'
Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp at good, do not abandon evil; do not rely on either purity or defilement. Realize that the nature of sin is empty, and that every thought is unattainable because it has no self-nature. Therefore, it is said that the three realms are only mind, and all phenomena are sealed by one Dharma. All that is seen as form is seeing the mind. The mind does not see itself, but exists because of form. You only need to speak at any time, and the event is the principle, without any hindrance. The Bodhi fruit is also like this; what arises from the mind is called form. Knowing that form is empty, arising is non-arising. If you understand this meaning, then you can wear clothes and eat at any time, nourish the sacred embryo, and pass the time naturally. What else is there to do? Receive my teachings and listen to my verse:
'The mind-ground speaks at any time, Bodhi is also just tranquility, events and principles are both unhindered, when arising, it is non-arising.'
Question: 'What is cultivating the Way?' The Master said, 'The Way does not belong to cultivation. If you say you can cultivate it and it is accomplished, it will still decay, which is the same as a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings). If you say you do not cultivate, it is the same as an ordinary person.'
Question: 'What kind of understanding should one have to attain the Way?' The Master said, 'The self-nature is originally complete. As long as you are not attached to good and evil matters, you are called a cultivator of the Way.' Grasping at good, abandoning evil, contemplating emptiness, and entering samādhi (a state of meditative consciousness) belong to fabrication. If you seek outward, you will become more and more distant. Exhausting the measure of the mind of the three realms, one thought of delusion is the root of birth and death in the three realms. As long as there is no one thought, the root of birth and death is removed, and you will obtain the unsurpassed treasure of the Dharma King.
For countless kalpas (aeons), the delusions of ordinary people, flattery and falsehood, evil and untruth, arrogance and pride, have combined into one. Therefore, the scripture says, 'Only by the combination of various dharmas is this body formed. When it arises, only the Dharma arises; when it ceases, only the Dharma ceases.' When this Dharma arises, it does not say 'I arise'; when it ceases, it does not say 'I cease.' The previous thought, the subsequent thought, and the middle thought do not wait for each other, and every thought is extinguished into silence, which is called the Sāgara-mudrā-samādhi (ocean-seal samadhi, a profound state of meditation), receiving all dharmas, like hundreds and thousands of different streams.
同歸大海。都名海水。住於一味。即接眾味。住于大海。即混諸流。如人在大海水中浴。即用一切水。
所以聲聞悟迷。凡夫迷悟。聲聞不知聖心本無地位．因果．階級。心量妄想修因證果。住其空定八萬劫．二萬劫。雖即已悟。卻迷。諸菩薩觀如地獄苦。沉空滯寂。又見佛性。若是上根眾生。忽遇善知識指示。言下領會。更不歷于階級．地位。頓悟本性。故經云。凡夫有返覆心。而聲聞無也。對迷說悟。本既無迷。悟亦不立。
一切眾生。從無量劫來。不出法性三昧。長在法性三昧中。著衣吃飯。言談祗對。六根運用。一切施為。儘是法性。不解返源。隨名逐相。迷情妄起。造種種業。若能一念返照。全體聖心。汝等諸人。各達自心。莫記吾語。縱饒說得河沙道理。其心亦不增。總說不得。其心亦不減。說得亦是汝心。說不得亦是汝心。乃至今身放光。現十八變。不如還我死灰來。淋過死灰無力。喻聲聞妄修因證果。未淋過死灰有力。喻菩薩道業純熟。諸惡不染。若說如來權教三藏。河沙劫說不可盡。猶如鉤鎖。亦不斷絕。若悟聖心。總無餘事。久立。珍重。
上堂。龐居士問。不與萬法為侶是什麼人 師云。待汝一口吸盡西江水即向汝道 又問。不昧本來人。請師高著眼 師直下覷 士云。一
【現代漢語翻譯】 現代漢語譯本：
最終都歸於大海，都被稱為海水。安住于同一種味道，就能接納各種味道。安住于大海，就能混合各種河流。就像人在大海水中沐浴，就等於用了所有的水。
所以，聲聞乘修行者是覺悟了迷惑，而凡夫是迷惑了覺悟。聲聞乘修行者不知道聖心原本沒有地位、因果、階級，只是用心量妄想去修因證果，住在空定中八萬劫、二萬劫。雖然已經覺悟，卻仍然是迷惑。諸菩薩觀之，如同地獄之苦，沉溺於空寂。又見佛性。如果是上根器的眾生，忽然遇到善知識指示，當下領會，不再經歷階級、地位，頓悟本性。所以經中說：『凡夫有反覆之心，而聲聞乘修行者沒有。』針對迷惑而說覺悟，如果原本就沒有迷惑，覺悟也就不成立了。
一切眾生，從無量劫以來，沒有離開過法性三昧，長久地處在法性三昧中。穿衣吃飯、言談應對、六根運用、一切施為，都是法性的顯現。只是不明白返本溯源，隨著名相追逐，迷惑的情感妄念生起，造作種種業。如果能一念反觀自照，全體都是聖心。你們這些人，各自通達自己的心，不要記住我的話。縱然說出如恒河沙數般的道理，你的心也不會增加；就算完全說不出來，你的心也不會減少。說得出來也是你的心，說不出來也是你的心。乃至現今身體放光，顯現十八種變化，不如還我死灰來。淋過水的死灰沒有力量，比喻聲聞乘修行者妄想修因證果。沒有淋過水的死灰還有力量，比喻菩薩的道業純熟，諸惡不染。如果說如來權巧方便所說的三藏教義，用恒河沙數般的劫數也說不完，就像鉤鎖一樣，連綿不斷。如果領悟了聖心，就沒有其他事情了。站立很久了，珍重。
上堂說法。龐居士問：『不與萬法為伴侶的是什麼人？』趙州禪師說：『等你一口吸盡西江水，我就告訴你。』又問：『不昧本來人，請禪師高抬貴眼。』趙州禪師直接向下看。龐居士說：『一……』
【English Translation】 English version:
All return to the great sea, and are all called seawater. Abiding in one flavor, they receive all flavors. Abiding in the great sea, they mix with all streams. Just as a person bathes in the water of the great sea, they use all the water.
Therefore, the Shravakas (hearers, disciples of Buddha) are enlightened to delusion, while ordinary people are deluded to enlightenment. The Shravakas do not know that the sacred mind originally has no status, cause and effect, or hierarchy. They use their mind's measurement and deluded thoughts to cultivate causes and realize effects, dwelling in their empty samadhi (state of meditative consciousness) for eighty thousand kalpas (an immense period of time), twenty thousand kalpas. Although they have already awakened, they are still deluded. The Bodhisattvas view this as the suffering of hell, sinking into emptiness and stagnation. They also see the Buddha-nature. If beings of superior faculties suddenly encounter a wise teacher who points it out, they will understand immediately, without going through stages or positions, and will have a sudden awakening to their original nature. Therefore, the sutra says: 'Ordinary people have a fickle mind, but the Shravakas do not.' Enlightenment is spoken in contrast to delusion, but if there is originally no delusion, then enlightenment is also not established.
All sentient beings, from limitless kalpas, have not left the Dharma-nature Samadhi (state of perfect concentration on the true nature of reality), and are always in the Dharma-nature Samadhi. Wearing clothes, eating food, speaking and answering, using the six senses, and all actions are manifestations of the Dharma-nature. They simply do not understand returning to the source, following names and chasing after forms, and deluded emotions and thoughts arise, creating all kinds of karma. If they can have one thought of turning inward and reflecting, the entirety is the sacred mind. All of you, each attain your own mind, do not remember my words. Even if you can speak of as many principles as there are sands in the Ganges River, your mind will not increase; even if you cannot speak at all, your mind will not decrease. What you can speak of is also your mind, and what you cannot speak of is also your mind. Even if you emit light from your body and manifest the eighteen transformations, it is not as good as returning my dead ashes. Dead ashes that have been soaked in water have no strength, which is a metaphor for Shravakas who deludedly cultivate causes and realize effects. Dead ashes that have not been soaked in water still have strength, which is a metaphor for Bodhisattvas whose path is pure and mature, and are not defiled by all evils. If you speak of the three baskets of the Tathagata's (Buddha's) provisional teachings, you could speak for as many kalpas as there are sands in the Ganges River and still not finish, like interlocking hooks that never break. If you awaken to the sacred mind, there is nothing else to do. I have been standing for a long time. Take care.
Ascending the hall. Layman Pang (a famous Zen lay practitioner) asked: 'What kind of person is not a companion to the ten thousand dharmas (phenomena)?' Master Zhao Zhou (a famous Zen master) said: 'When you have swallowed all the water of the West River in one gulp, I will tell you.' He also asked: 'Not obscured is the original person, please Master raise your eyes high.' Master Zhao Zhou looked directly down. The Layman said: 'One...'
等勿絃琴。唯師彈得妙。師直上覷 士禮拜 師歸方丈 居士隨後云。適來弄巧成拙 問。如何是佛 師云。即心是佛 問。離四句。絕百非。請師直指西來意 師云。我今日無心情。汝去西堂問取智藏。
僧至西堂問。西堂以手指頭云。我今日頭痛。不能為汝說得。汝去問海兄。
僧去問海兄。海兄云。我到者里卻不會。
僧回。舉似師。師云。藏頭白。海頭黑。
師采藤次。見水老便作放勢。水老近前接。師便踏倒。水老起來。呵呵大笑云。無量妙義。百千三昧。盡在一毛頭上。識得根源去。
鄧隱峰辭師 師云。什麼處去 峰云。石頭去 師云。石頭路滑 峰云。竿本隨身。逢場作戲。
遂到石頭。繞禪床一匝。振錫而立。云。是何宗旨 石頭云。蒼天。蒼天 峰無語。回。舉似師 師云。更去問。待他有答。汝便作噓噓聲。
峰又去。依前問 石頭作噓噓聲 峰又無語。回。舉似師 師云。向汝道石頭路滑。
師令僧馳書與徑山欽和尚。書中畫一圓相。徑山才開見。索筆于中著一點。後有僧舉似忠國師。國師云。欽師猶被馬師惑。
有僧于師前作四畫。上一畫長。下三畫短。云。不得道一畫長。三畫短。離四句。絕百非。請和尚答某甲。
師
【現代漢語翻譯】 現代漢語譯本： 等候彈奏沒有琴絃的琴。只有馬祖（Mazu，禪宗大師）彈得巧妙。馬祖向上看了一眼，居士（layman，在家修行的佛教徒）行禮拜。馬祖回到方丈室，居士隨後跟來說：『剛才真是弄巧成拙了。』 居士問：『如何是佛？』馬祖說：『即心是佛。』 居士問：『離開四句，斷絕百非，請老師直接指示西來意（Bodhidharma帶來的禪宗真諦）』馬祖說：『我今天沒有心情，你去找西堂智藏（Xitang Zhizang，禪宗大師）問問。』 僧人去西堂問智藏。西堂用手指指頭說：『我今天頭痛，不能為你解說，你去找海兄（Hai Xiong，禪宗僧人）問問。』 僧人去問海兄。海兄說：『我到這裡反而不會了。』 僧人回來，把情況告訴馬祖。馬祖說：『智藏頭是白的，海兄頭是黑的。』 馬祖正在采藤，看見水老（Shuilao，禪僧）便做出要攻擊的姿勢。水老走近來接招，馬祖便把他踏倒。水老起來，呵呵大笑說：『無量妙義，百千三昧（samadhi，佛教中的禪定），盡在一毛頭上。識得根源去吧！』 鄧隱峰（Deng Yin Feng，禪僧）向馬祖辭行。馬祖問：『去哪裡？』鄧隱峰說：『去石頭（Shitou，指石頭希遷禪師）。』馬祖說：『石頭路滑。』鄧隱峰說：『竿本隨身，逢場作戲。』 於是鄧隱峰到了石頭希遷（Shitou Xiqian，禪宗大師）那裡，繞禪床一圈，振錫杖而立，問道：『是什麼宗旨？』石頭希遷說：『蒼天，蒼天。』鄧隱峰無語，回來把情況告訴馬祖。馬祖說：『再去問，等他有回答，你就作噓噓聲。』 鄧隱峰又去，按照先前那樣問。石頭希遷作噓噓聲。鄧隱峰又無語，回來把情況告訴馬祖。馬祖說：『早就跟你說石頭路滑。』 馬祖讓僧人送信給徑山欽和尚（Jingshan Qinheshang，禪宗大師），信中畫一個圓相（circle，佛教符號）。徑山欽和尚才打開信看見，就索筆在圓相中間點一點。後來有僧人把這件事告訴忠國師（Zhong Guoshi，禪宗大師），忠國師說：『欽師還被馬祖迷惑。』 有僧人在馬祖面前畫四畫，上一畫長，下三畫短，說：『不得說一畫長，三畫短，離開四句，斷絕百非，請和尚回答我。』 馬祖
【English Translation】 English version: Waiting to play a stringless zither. Only Mazu (禪宗大師, Zen master) plays it wonderfully. Mazu glanced upwards, and the layman (在家修行的佛教徒, a Buddhist practitioner who is not a monk) bowed. Mazu returned to his abbot's room, and the layman followed, saying, 'I've just made a clumsy blunder.' The layman asked, 'What is Buddha?' Mazu said, 'The mind itself is Buddha.' The layman asked, 'Apart from the four propositions, beyond the hundred negations, please directly point out the meaning of Bodhidharma's coming from the West (Bodhidharma帶來的禪宗真諦, the true essence of Zen Buddhism brought by Bodhidharma).' Mazu said, 'I am not in the mood today. Go ask Xitang Zhizang (禪宗大師, Zen master) at the West Hall.' The monk went to the West Hall and asked Zhizang. Zhizang pointed to his head and said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (禪宗僧人, Zen monk) .' The monk went to ask Brother Hai. Brother Hai said, 'Having come here, I don't know anymore.' The monk returned and told Mazu about it. Mazu said, 'Zhizang's head is white, and Brother Hai's head is black.' Mazu was picking vines when he saw Shuilao (禪僧, Zen monk) and made a threatening gesture. Shuilao approached to meet the challenge, and Mazu kicked him down. Shuilao got up, laughed loudly, and said, 'Limitless wonderful meanings, hundreds and thousands of samadhis (佛教中的禪定, Buddhist meditation), are all on a single hair. Go recognize the source!' Deng Yin Feng (禪僧, Zen monk) bid farewell to Mazu. Mazu asked, 'Where are you going?' Deng Yin Feng said, 'To Shitou (指石頭希遷禪師, referring to Zen master Shitou Xiqian).' Mazu said, 'The road to Shitou is slippery.' Deng Yin Feng said, 'My staff is always with me, I'll act according to the situation.' So Deng Yin Feng went to Shitou Xiqian (禪宗大師, Zen master), circled the meditation platform once, shook his staff, and asked, 'What is your teaching?' Shitou Xiqian said, 'Blue sky, blue sky.' Deng Yin Feng was speechless and returned to tell Mazu. Mazu said, 'Go ask again. When he answers, make a 'hush hush' sound.' Deng Yin Feng went again and asked as before. Shitou Xiqian made a 'hush hush' sound. Deng Yin Feng was again speechless and returned to tell Mazu. Mazu said, 'I told you the road to Shitou is slippery.' Mazu had a monk send a letter to Jingshan Qinheshang (禪宗大師, Zen master) at Jingshan. In the letter, he drew a circle (佛教符號, Buddhist symbol). As soon as Jingshan Qinheshang opened it and saw it, he asked for a brush and put a dot in the middle of the circle. Later, a monk told Zhong Guoshi (禪宗大師, Zen master) about this, and Zhong Guoshi said, 'Qin is still deluded by Mazu.' A monk drew four lines in front of Mazu, the top line long and the bottom three lines short, and said, 'You must not say one line is long and three lines are short, apart from the four propositions, beyond the hundred negations, please answer me, Venerable.' Mazu
畫一畫。云。不得道長短。答汝了也。
後有僧舉似忠國師。國師云。何不問我。
師問僧。什麼處來 云。湖南來 師云。東湖水滿也未 云。未 師云。許多時雨水尚未滿(道吾云。滿也。云巖云。湛湛地。洞山云。什麼劫中曾欠少)百丈問。如何是佛旨趣 師云。正是汝放身命處 師示眾云。道不用修。但莫污染。何為污染。但有生死心。造作趣向。皆是染污。若欲直會其道。平常心是道。何謂平常心。無造作．無是非．無取捨。無斷常．無凡聖。故經云。非凡夫行．非聖賢行。是菩薩行。只如今行住坐臥。應機接物儘是道。今即是法界。乃至河沙妙用。不出法界。若不然者。云何言心地法門。云何言無盡燈。一切法皆是心法。一切名皆是心名。萬法皆從心生。心為萬法之根本。故經云。識心達本源。故號為沙門。名等．義等。一切法皆等。純一無雜。
若於教門中得隨時自在。建立法界。儘是法界。若立真如。儘是真如。若立理。一切法儘是理。若立事。一切法儘是變。舉一千從。事理無差。儘是妙用。更無別理。皆由心之迴轉。譬如月影有若干。真月無若干。諸源水有若干。水性無若干。森羅萬像有若干。虛空無若干。說道理有若干。無礙慧無若干。種種成立。皆由一心也。建立亦得。
【現代漢語翻譯】 現代漢語譯本： 『畫一畫。云。不得道長短。答汝了也。』 （意思是：『畫一個圓圈。云。不能說它長或短。我已經回答你了。』）
後來有僧人把這話告訴了忠國師（Zhong Guoshi）。忠國師說：『你為什麼不問我呢？』
師父問僧人：『從哪裡來？』僧人說：『從湖南來。』師父說：『東湖的水滿了嗎？』僧人說：『沒滿。』師父說：『這麼長時間的雨水還沒滿。』（道吾（Daowu）說：『滿了。』云巖（Yunyan）說：『水面平靜而深邃。』洞山（Dongshan）說：『什麼劫中曾經缺少過？』）
百丈（Baizhang）問：『什麼是佛的旨趣？』師父說：『正是你放下身命的地方。』
師父開示大眾說：『道不用修，只要不被污染。什麼是污染？只要有生死心，有所造作、趨向，都是污染。如果想要直接領會道，平常心就是道。什麼是平常心？沒有造作，沒有是非，沒有取捨，沒有斷常，沒有凡聖。』所以經上說：『不是凡夫的行為，不是聖賢的行為，是菩薩的行為。』只是如今的行住坐臥，應機接物，都是道。現在就是法界（Dharmadhatu），乃至如恒河沙數般的妙用，都不出法界。如果不是這樣，怎麼說是心地法門？怎麼說是無盡燈？一切法都是心法，一切名都是心名，萬法都從心生，心是萬法的根本。所以經上說：『認識心，達到本源，所以號為沙門（Śrāmaṇa）。』名相等，義相等，一切法都相等，純一無雜。
如果在教門中能夠隨時自在，建立法界，一切都是法界。如果立真如（Tathātā），一切都是真如。如果立理，一切法都是理。如果立事，一切法都是事物的變現。舉一反千，事和理沒有差別，一切都是妙用，更沒有別的道理。這都是由心的迴轉。譬如月影有若干，真月沒有若干。諸源頭的水有若干，水的本性沒有若干。森羅萬象有若干，虛空沒有若干。說道理有若干，無礙的智慧沒有若干。種種成立，都是由一心所致。建立也可以。
【English Translation】 English version: 『Draw a circle. Cloud. Cannot speak of its length. I have answered you.』 (Meaning: 'Draw a circle. Cloud. One cannot say it is long or short. I have answered you.')
Later, a monk related this to Zhong Guoshi (National Teacher Zhong). The National Teacher said, 'Why didn't you ask me?'
The Master asked the monk, 'Where do you come from?' The monk said, 'From Hunan.' The Master said, 'Is the water in Dong Lake full yet?' The monk said, 'Not yet.' The Master said, 'So much rain and the water is still not full.' (Daowu (Daowu) said, 'It is full.' Yunyan (Yunyan) said, 'Tranquil and deep.' Dongshan (Dongshan) said, 'What kalpa has ever lacked it?')
Baizhang (Baizhang) asked, 'What is the Buddha's intent?' The Master said, 'It is precisely where you relinquish your life.'
The Master addressed the assembly, saying, 'The Dao does not need cultivation, just do not be defiled. What is defilement? As long as there is a mind of birth and death, any creation or inclination is defilement. If you wish to directly understand the Dao, the ordinary mind is the Dao. What is the ordinary mind? No creation, no right and wrong, no acceptance or rejection, no permanence or annihilation, no mundane or sacred.' Therefore, the sutra says, 'Not the conduct of ordinary people, not the conduct of sages, is the conduct of Bodhisattvas.' Just the present walking, standing, sitting, and lying down, responding to situations, all is the Dao. The present is the Dharmadhatu (Dharmadhatu), even the wonderful functions as numerous as the sands of the Ganges, do not go beyond the Dharmadhatu. If it were not so, how could it be said to be the Dharma-gate of the mind-ground? How could it be said to be the inexhaustible lamp? All dharmas are mind-dharmas, all names are mind-names, all phenomena arise from the mind, the mind is the root of all phenomena. Therefore, the sutra says, 'Recognize the mind, reach the source, therefore it is called Śrāmaṇa (Śrāmaṇa).' Names are equal, meanings are equal, all dharmas are equal, purely one without mixture.
If one can be at ease at any time within the teachings, establishing the Dharmadhatu, all is the Dharmadhatu. If one establishes Suchness (Tathātā), all is Suchness. If one establishes principle, all dharmas are principle. If one establishes phenomena, all dharmas are manifestations of phenomena. Raise one and a thousand follow. Phenomena and principle are without difference, all is wonderful function, there is no other principle. All this is due to the turning of the mind. For example, moon shadows are numerous, the true moon is not numerous. The sources of water are numerous, the nature of water is not numerous. The myriad phenomena are numerous, the empty space is not numerous. Speaking of principles is numerous, unobstructed wisdom is not numerous. All kinds of establishments are all due to the one mind. Establishment is also possible.
掃蕩亦得。儘是妙用。妙用盡是自家。非離真而有立處。立處即真。儘是自家體。若不然者。更是何人。一切法皆是佛法。諸法即是解脫。解脫者即是真如。諸法不出于真如。行住坐臥悉是不思議用。不待時節。經云。在在處處則為有佛。
佛是能仁。有智慧。善機情。能破一切眾生疑網。出離有無等縛。凡聖情盡。人法俱空。轉無等輪。超于數量。所作無礙。事理雙通。如天起云。忽有還無。不留軌跡。猶如畫水成文。不生不滅。是大寂滅。在纏名如來藏。出纏號凈法身。體無增減。能大能小。能方能圓。應物現形。如水中月。滔滔運用。不立根苗。木盡有為。不住無為。有為是無為之用。無為是有為之依。不住于依。故云。如空無所依。
心生滅義。心真如義。心真如者。喻如明鏡照像。鏡喻於心。像喻於法。若心取法。即涉外因。即是生滅義。不取於法。即是真如義。聲聞耳聞佛性。菩薩眼見佛性。了達無二。名平等性。性無有異。用則不同。在迷為識。在悟為智。順理為悟。順事為迷。迷則迷自本心。悟則悟自本性。一悟永悟。不復更迷。如日出時。不與暗對。智慧日出。不與煩惱暗俱。
了心境界。妄想即除。妄想既除。即是無生法性。本有之性。不假修成。禪不屬坐。坐即有著。若見
【現代漢語翻譯】 現代漢語譯本： 掃蕩一切都是可以的，全部都是奇妙的作用。這奇妙的作用全部都是自身本具的，不是離開真如而另外建立的。這建立之處就是真如，全部都是自身本來的體性。如果不是這樣，那又是誰呢？一切法都是佛法，一切法就是解脫，解脫就是真如。一切法都不超出真如，行住坐臥都是不可思議的作用，不需要等待時機。《經》中說：『在在處處都有佛。』 佛是能仁（能夠行仁慈的人），有智慧，善於應變，能夠破除一切眾生的疑惑，脫離有和無等束縛。凡夫和聖人的情執都已斷盡，人法兩空，轉動無等等的法輪，超越數量的限制，所作所為沒有阻礙，事和理都通達無礙。就像天空升起雲彩，忽然出現又消失，不留下任何軌跡。又像在水上畫畫，畫出的紋路不會產生也不會消滅，這是大寂滅。被煩惱纏縛時叫做如來藏（Tathagatagarbha），脫離煩惱纏縛時叫做清凈法身（Dharmakaya）。本體沒有增減，能大能小，能方能圓，應物而顯現不同的形象，就像水中的月亮。滔滔不絕地運用，不建立任何根基。窮盡有為法，不住于無為法。有為是無為的作用，無為是有為的依靠。不住在依靠上，所以說，就像虛空一樣沒有什麼可以依靠。 心生滅的含義，心真如的含義。心真如，比喻就像明亮的鏡子照東西。鏡子比喻心，影像比喻法。如果心執取法，就牽涉到外在的因緣，這就是生滅的含義。如果不執取法，那就是真如的含義。聲聞（Sravaka）用耳朵聽聞佛性，菩薩（Bodhisattva）用眼睛看見佛性，瞭解並通達這兩者沒有差別，叫做平等性。自性沒有差異，作用則不同。在迷惑時是識，在覺悟時是智。順應道理就是覺悟，順應事物就是迷惑。迷惑就是迷惑自己的本心，覺悟就是覺悟自己的本性。一旦覺悟就永遠覺悟，不再迷惑。就像太陽出來時，不會和黑暗相對。智慧的太陽出來時，不會和煩惱的黑暗同時存在。 瞭解心的境界，妄想就會消除。妄想消除后，就是無生法性（Anutpada-dharma-kshanti），是本來就有的自性，不需要通過修行來成就。禪不屬於坐禪，執著于坐禪就有了執著。如果看見
【English Translation】 English version: Sweeping away is also permissible. All are wondrous functions. These wondrous functions are entirely one's own. They are not established apart from True Thusness. The place of establishment is precisely True Thusness, entirely one's own essence. If it were not so, then who else could it be? All dharmas are Buddha-dharma. All dharmas are liberation. Liberation is True Suchness. All dharmas do not go beyond True Suchness. Walking, standing, sitting, and lying down are all inconceivable functions, not awaiting a specific time. The Sutra says: 'Everywhere is where there are Buddhas.' The Buddha is the Able Sage (the one capable of benevolence), possessing wisdom, skillful in adapting to circumstances, able to break through the net of doubts of all sentient beings, and to escape from the bonds of existence and non-existence. The emotional attachments of ordinary beings and sages are exhausted, both person and dharma are empty, turning the wheel of non-duality, surpassing numerical limitations, acting without hindrance, with both phenomena and principle thoroughly understood. Like clouds rising in the sky, suddenly appearing and then disappearing, leaving no trace. It is like drawing lines on water, neither arising nor ceasing. This is Great Quiescence. When entangled, it is called the Tathagatagarbha (the womb of the Thus Come One). When freed from entanglement, it is called the Pure Dharma Body (Dharmakaya). The essence neither increases nor decreases, can be large or small, square or round, manifesting forms in response to things, like the moon in water. Flowing and functioning ceaselessly, not establishing roots. Exhausting conditioned existence, not dwelling in unconditioned existence. Conditioned existence is the function of unconditioned existence, unconditioned existence is the basis of conditioned existence. Not dwelling on the basis, therefore it is said: 'Like space, without anything to rely on.' The meaning of the arising and ceasing of the mind, the meaning of the True Thusness of the mind. The True Thusness of the mind is like a bright mirror reflecting images. The mirror is a metaphor for the mind, the image is a metaphor for dharma. If the mind grasps at dharma, it involves external causes, which is the meaning of arising and ceasing. If it does not grasp at dharma, it is the meaning of True Thusness. Sravakas (Hearers) hear the Buddha-nature with their ears, Bodhisattvas (Enlightenment Beings) see the Buddha-nature with their eyes, understanding that there is no difference between the two, which is called equality-nature. The nature is without difference, but the function is different. In delusion, it is consciousness; in enlightenment, it is wisdom. Conforming to principle is enlightenment; conforming to phenomena is delusion. Delusion is being deluded about one's own original mind; enlightenment is being enlightened about one's own original nature. Once enlightened, one is eternally enlightened, never again deluded. Like when the sun rises, it is not in opposition to darkness. When the sun of wisdom rises, it does not coexist with the darkness of afflictions. Understanding the realm of the mind, delusional thoughts are eliminated. Once delusional thoughts are eliminated, it is the unborn dharma-nature (Anutpada-dharma-kshanti), the nature that is originally present, not achieved through cultivation. Chan does not belong to sitting meditation; if one clings to sitting, there is attachment. If you see
此理。真正合道。隨緣度日。戒行增熏。積于凈業。但能如是。何慮不通。久立。珍重。
師于貞元四年正月登建昌石門山。于林中經行。見洞壑平坦。峰巒秀㧞。謂侍者曰。茲吉祥所。乃吾終焉之地矣。
既而示疾。院主問。和尚近日尊候如何。
師云。日面佛．月面佛。
至二月一日。沐浴加趺而化。享年八十。僧臘六十。元和中 德宗皇帝追諡大寂禪師。塔曰大中莊嚴。
洪州百丈山大智禪師
師諱懷海。福州長樂人也。俗姓王。丱歲離塵。三學該練。屬大寂闡化江西。乃傾心依附。與西堂智藏．南泉普愿同號入室三大士焉。一夕。三大士隨侍馬祖玩月次。祖問。正當與么時如何。
西堂云。正好供養。
師云。正好修行。南泉拂袖便去。
祖云。經入藏。禪歸海。唯有普愿獨超物外。
師為馬祖侍者。一日。隨侍馬祖路行次。聞野鴨聲。 祖云。什麼聲 師云。野鴨聲 良久。祖云。適來聲向什麼處去 師云。飛過去 祖回頭。將師鼻使扭。 師作痛聲 祖云。又道飛過去 師于言下有省 明日。祖升堂才坐 師出來卷卻簟 祖便下座。 師隨至方丈 祖云。適來要舉轉因緣。你為什麼卷卻簟 師云。為某甲鼻頭痛 祖云。你什麼處去來 師
【現代漢語翻譯】 現代漢語譯本： 這個道理，真正符合正道。隨順因緣度過每一天，以戒律和修行來增進薰陶，積累清凈的善業。只要能夠這樣做，還擔心什麼不能通達呢？長久站立，請多珍重。
禪師在貞元四年正月登上建昌石門山，在林中經行時，看到一個洞穴平坦開闊，山峰秀麗挺拔，對侍者說：『這裡是吉祥之地，將是我最終歸宿的地方。』
不久之後，禪師示現疾病。院主問：『和尚近日身體如何？』
禪師說：『日面佛（rì miàn fó，太陽臉的佛），月面佛（yuè miàn fó，月亮臉的佛）。』
到了二月初一，禪師沐浴后結跏趺坐而圓寂，享年八十歲，僧臘六十年。元和年間，德宗皇帝追諡禪師為大寂禪師（Dàjì Chánshī），塔名為大中莊嚴（Dàzhōng Zhuāngyán）。
洪州百丈山大智禪師（Hóngzhōu Bǎizhàngshān Dàzhì Chánshī）
禪師名諱懷海（Huáihǎi），是福州長樂人，俗姓王。年少時就離開了塵世，廣泛學習佛學的三種學問（三學：戒、定、慧）。當時馬祖（Mǎzǔ）在江西弘揚佛法，於是他傾心依附，與西堂智藏（Xītáng Zhìzàng）、南泉普愿（Nánquán Pǔyuàn）一同被稱為馬祖門下的三大入室弟子。一天晚上，三大士隨侍馬祖賞月，馬祖問：『正在這個時候，你們覺得如何？』
西堂說：『正好可以供養。』
懷海禪師說：『正好可以修行。』南泉拂袖便離開了。
馬祖說：『西堂所說如同經書入了藏經閣，懷海所說如同禪法歸於大海，只有普愿超脫于萬物之外。』
懷海禪師擔任馬祖的侍者。一天，跟隨馬祖在路上行走，聽到野鴨的叫聲。馬祖問：『什麼聲音？』懷海禪師說：『野鴨的叫聲。』過了很久，馬祖問：『剛才的聲音往哪裡去了？』懷海禪師說：『飛過去了。』馬祖回頭，抓住懷海禪師的鼻子用力一扭。懷海禪師發出疼痛的聲音。馬祖說：『還說飛過去了？』懷海禪師當下有所領悟。第二天，馬祖升座，剛坐下，懷海禪師就出來把坐墊捲走了。馬祖便下了座位。懷海禪師跟隨馬祖回到方丈室。馬祖問：『剛才想要舉出一個轉機因緣，你為什麼要捲走坐墊？』懷海禪師說：『因為我的鼻子很痛。』馬祖問：『你從哪裡來？』懷海禪師
【English Translation】 English version: This principle truly accords with the right path. Live each day according to conditions, increasing and cultivating through precepts and practice, accumulating pure karma. If one can only do this, what worries are there that one cannot penetrate? Stand long, cherish this.
In the first month of the fourth year of the Zhenyuan era, the Master ascended Stone Gate Mountain in Jianchang. While walking in the forest, he saw a flat and open cave, with beautiful and towering peaks. He said to his attendant, 'This is an auspicious place; it will be where I end my days.'
Soon after, he manifested illness. The abbot asked, 'How is the Venerable One's health these days?'
The Master said, 'Sun-faced Buddha (rì miàn fó, Buddha with a sun-like face), moon-faced Buddha (yuè miàn fó, Buddha with a moon-like face).'
On the first day of the second month, he bathed, sat in full lotus posture, and passed away. He was eighty years old, with sixty years as a monk. During the Yuanhe era, Emperor Dezong posthumously honored the Master as Daji Chan Master (Dàjì Chánshī), and his stupa was named Dazhong Zhuangyan (Dàzhōng Zhuāngyán).
Great Wisdom Chan Master of Baizhang Mountain in Hongzhou (Hóngzhōu Bǎizhàngshān Dàzhì Chánshī)
The Master's name was Huaihai (Huáihǎi), and he was from Changle in Fuzhou, with the lay surname Wang. He left the world at a young age and thoroughly studied the three learnings (three learnings: precepts, concentration, wisdom). At the time, Mazu (Mǎzǔ) was propagating the Dharma in Jiangxi, so he wholeheartedly attached himself to him. Together with Xitang Zhizang (Xītáng Zhìzàng) and Nanquan Puyuan (Nánquán Pǔyuàn), he was known as one of Mazu's three great disciples. One evening, the three great disciples were attending Mazu while he was enjoying the moon. Mazu asked, 'Right at this moment, what do you think?'
Xitang said, 'It is a good time to make offerings.'
Huaihai Chan Master said, 'It is a good time to practice.' Nanquan flicked his sleeve and left.
Mazu said, 'Xitang's words are like scriptures entering the library, Huaihai's words are like Chan returning to the ocean, only Puyuan transcends all things.'
Huaihai Chan Master served as Mazu's attendant. One day, while following Mazu on the road, they heard the sound of wild ducks. Mazu asked, 'What sound is that?' Huaihai Chan Master said, 'The sound of wild ducks.' After a long time, Mazu asked, 'Where did the sound just now go?' Huaihai Chan Master said, 'It flew away.' Mazu turned around, grabbed Huaihai Chan Master's nose and twisted it hard. Huaihai Chan Master cried out in pain. Mazu said, 'You still say it flew away?' Huaihai Chan Master had an awakening at that moment. The next day, Mazu ascended the platform and just sat down when Huaihai Chan Master came out and rolled up the mat. Mazu then descended from the seat. Huaihai Chan Master followed Mazu back to his room. Mazu asked, 'I wanted to bring up a turning point, why did you roll up the mat?' Huaihai Chan Master said, 'Because my nose hurts.' Mazu asked, 'Where did you come from?' Huaihai Chan Master
云。昨日偶有出入。不及參隨 祖喝一喝 師便出去。
馬祖一日上堂。眾集。以手點拂柄三下。便下座。師默有省。三日後。舉似祖。祖上堂。告眾曰。吾何憂矣。自有大默在。是汝諸人之師也。
馬祖一日問師。什麼處來 師云。山後來 祖云。還逢著一人么 師云。不逢著 祖云。為什麼不逢著 師云。若逢著。即舉似和尚 祖云。什麼處得者個訊息來 師云。某甲罪過 祖云。卻是老僧罪過 師再參馬祖。祖豎起拂子 師云。即此用。離此用。 祖掛拂子于舊處 良久。祖云。你已后開兩片皮。將何示人 師遂取拂子豎起 祖云。即此用。離此用 師亦掛拂子于舊處 祖便喝 師直得三日耳聾。方乃大悟。
有一僧哭入法堂 師云。作什麼 僧云。父母俱喪。請師揀日 師云。明日一時埋卻 問。如何是奇特事 師云。獨坐大雄山 僧禮拜 師便打。
西堂問師。你向後作么生開示於人。師以手卷舒兩邊。
堂云。更作么生。師以手點頭三下。
上堂云。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。
問。依經解義。三世佛冤。離經一字。如同魔說是如何 師云。固守動靜。三世佛冤。此外別求。還同魔說。
【現代漢語翻譯】 現代漢語譯本 云。昨日偶爾有事外出，沒能跟從（馬祖）您。馬祖喝斥了一聲，我便出去了。 馬祖有一天升座說法，大眾聚集。他用手點拂塵柄三下，便下座了。我心裡有所領悟，三天後，將此事告訴馬祖。馬祖升座，告訴大眾說：『我沒什麼可憂慮的了，有大默（指我）在，他就是你們的老師。』 馬祖有一天問我：『從哪裡來？』我說：『從山後邊來。』馬祖說：『可曾遇到什麼人？』我說：『沒有遇到。』馬祖說：『為什麼沒有遇到？』我說：『如果遇到了，就告訴和尚您了。』馬祖說：『從哪裡得到這個訊息的？』我說：『是我的罪過。』馬祖說：『卻是老僧的罪過。』我再次參拜馬祖，馬祖豎起拂塵，我說：『即此用，離此用。』馬祖將拂塵掛回原處，過了很久，馬祖說：『你以後開兩片皮（指開口說法），將用什麼來開示別人？』我於是拿起拂塵豎起，馬祖說：『即此用，離此用。』我也將拂塵掛回原處，馬祖便喝斥一聲，我頓時三日耳聾，才大徹大悟。 有一個僧人哭著進入法堂，我說：『做什麼？』僧人說：『父母都去世了，請師父選個日子。』我說：『明日一時埋葬。』有人問：『如何是奇特事？』我說：『獨坐大雄山（指安住自性）。』僧人禮拜，我便打了他。 西堂問我：『你以後將如何開示於人？』我用手卷舒兩邊（表示隨機應變）。 西堂說：『更作么生？』我用手點頭三下（表示肯定）。 上堂說法：『靈光（指自性光明）獨自照耀，完全脫離了根塵（指六根和六塵），本體顯露出真常（指真如本性），不拘泥於文字。心性沒有污染，本來就是圓滿成就的，只要離開虛妄的因緣，就是如如佛。』 有人問：『依照經書解釋義理，三世諸佛都喊冤；離開經書一個字，如同魔說，這是什麼意思？』我說：『固守動靜（指執著于動或靜），三世諸佛都喊冤；此外別求（指在動靜之外另求），還同魔說。』
【English Translation】 English version Yun. Yesterday, I had some occasional business and couldn't attend you, (Mazu). Mazu gave a shout, and I went out. One day, Mazu ascended the platform to preach. The assembly gathered. He tapped the handle of his whisk three times and then descended the platform. I had a silent realization. Three days later, I told Mazu about it. Mazu ascended the platform and told the assembly: 'I have no worries now, with Da Mo (referring to me) here. He is your teacher.' One day, Mazu asked me: 'Where do you come from?' I said: 'From behind the mountain.' Mazu said: 'Did you meet anyone?' I said: 'I didn't meet anyone.' Mazu said: 'Why didn't you meet anyone?' I said: 'If I had met someone, I would have told you, the Abbot.' Mazu said: 'Where did you get this news from?' I said: 'It's my fault.' Mazu said: 'It's the old monk's fault.' I paid respects to Mazu again. Mazu raised his whisk. I said: 'Using this, apart from this.' Mazu hung the whisk back in its place. After a long while, Mazu said: 'When you open your two flaps (referring to speaking and teaching) in the future, what will you use to instruct others?' So I took the whisk and raised it. Mazu said: 'Using this, apart from this.' I also hung the whisk back in its place. Mazu then shouted, and I was deaf for three days before I had a great enlightenment. A monk cried as he entered the Dharma hall. I said: 'What are you doing?' The monk said: 'Both my parents have passed away. Please, Master, choose a date.' I said: 'Bury them tomorrow at one o'clock.' Someone asked: 'What is a unique thing?' I said: 'Sitting alone on Great Hero Mountain (referring to abiding in one's own nature).' The monk bowed, and I hit him. Xitang asked me: 'How will you instruct people in the future?' I moved my hands, rolling and unrolling them on both sides (indicating adapting to circumstances). Xitang said: 'What else?' I nodded my head three times (indicating affirmation). Ascending the platform to preach: 'The spiritual light (referring to the light of self-nature) shines alone, completely detached from the roots and dust (referring to the six senses and six objects of sense). The essence reveals true constancy (referring to the true suchness nature), not bound by words. The nature of mind is without defilement, originally complete. Just by leaving false conditions, one is the Thus Come One (Tathagata)'. Someone asked: 'Relying on the scriptures to explain the meaning, the Buddhas of the three times are wronged; departing from the scriptures by one word is like the words of a demon. What does this mean?' I said: 'Clinging to movement and stillness (referring to being attached to movement or stillness), the Buddhas of the three times are wronged; seeking separately outside of this (referring to seeking outside of movement and stillness) is the same as the words of a demon.'
馬祖令人馳書。並醬三甕。與師。師令挑向法堂前。乃上堂。眾才集。師以拄杖。指醬甕云。道得。即不打破。道不得。即打破。眾無語 師便打破。歸方丈。
上堂。眾才集。師以拄杖趁下。卻召大眾。眾回頭。師云。是什麼。
黃檗到師處。一日。辭云。欲禮拜馬祖去 師云。馬祖已遷化也 檗云。未審有何言句 師遂舉再參馬祖豎拂因緣 檗聞舉。不覺吐舌 師云。子已后莫承嗣馬祖去么 檗云。不然。今日因師舉。得見馬祖大機之用。然且不識馬祖。若嗣馬祖。已后喪我兒孫 師云。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。
后溈山問仰山。百丈再參馬祖豎拂因緣。此二尊宿意旨如何 仰山云。此是顯大機之用 溈山云。馬祖出八十四人善知識。幾人得大機。幾人得大用 仰山云。百丈得大機。黃檗得大用。餘者儘是喝道之師 溈山云。如是。如是。
師因普請開田。回問。運阇梨。開田不易 檗云。眾僧作務 師云。有煩道用 檗云。爭敢辭勞 師云。開得多少田 檗作鋤田勢 師便喝 檗掩耳而出師問黃檗。甚處來。
檗云。山下采菌子來 師云。山下有一虎子。汝還見么 檗便作虎聲 師于腰下取斧作斫勢 檗約住便掌師。
師晚參上堂。
【現代漢語翻譯】 現代漢語譯本 馬祖（Mazu，禪宗大師）派人送信，並送來三甕醬，送給師（此處指另一位禪宗大師）。師讓人把醬甕挑到法堂前，然後升座。眾人剛聚集，師就用拄杖指著醬甕說：『說得出來，就不打破；說不出來，就打破。』眾人沒有說話。師就打破了醬甕，回到方丈室。 升座。眾人剛聚集，師用拄杖驅趕他們下去，然後召集大眾。眾人回頭。師說：『是什麼？』 黃檗（Huangbo，禪宗大師）到師處，有一天，告辭說：『想去禮拜馬祖。』師說：『馬祖已經圓寂了。』黃檗說：『不知馬祖有什麼言句？』師就舉了百丈（Baizhang，禪宗大師）再次參拜馬祖豎拂的因緣。黃檗聽了，不禁吐舌。師說：『你以後莫非要繼承馬祖？』黃檗說：『不是的。今天因為師父您舉了這個例子，我才得見馬祖大機之用。然而我還不認識馬祖。如果繼承馬祖，以後會斷送我的兒孫。』師說：『見解與我相同，減少我一半的德行；見解超過我，才堪傳授。你的見解很有超過我的地方。』 後來溈山（Weishan，禪宗大師）問仰山（Yangshan，禪宗大師）：『百丈再次參拜馬祖豎拂的因緣，這兩位尊宿的意旨如何？』仰山說：『這是顯示大機之用。』溈山說：『馬祖門下出了八十四位善知識，幾人得到大機，幾人得到大用？』仰山說：『百丈得到大機，黃檗得到大用，其餘的都是喝道之師。』溈山說：『是這樣，是這樣。』 師因為要大家一起去開田，回來后問：『運阇梨（Yunzhali，對僧人的尊稱），開田不容易啊。』黃檗說：『眾僧都在勞作。』師說：『有煩勞道用。』黃檗說：『怎敢推辭辛勞。』師說：『開了多少田？』黃檗做了個鋤田的姿勢。師就喝了一聲。黃檗捂著耳朵出去了。師問黃檗：『從哪裡來？』 黃檗說：『從山下采蘑菇來。』師說：『山下有一隻老虎，你還看見了嗎？』黃檗就學老虎叫。師從腰間拿出斧頭做了個砍的姿勢。黃檗一把抓住斧頭就打了師一掌。 師晚參升座。
【English Translation】 English version Mazu (Master Mazu, a Chan master) sent someone with a letter and three jars of sauce to the Master (referring to another Chan master). The Master ordered the jars to be carried to the front of the Dharma Hall, and then ascended the platform. As soon as the assembly gathered, the Master pointed to the sauce jars with his staff and said, 'If you can speak of it, I won't break them; if you can't speak of it, I will break them.' No one spoke. The Master then broke the jars and returned to his room. Ascending the platform. As soon as the assembly gathered, the Master drove them down with his staff, and then summoned the assembly again. The assembly turned their heads. The Master said, 'What is it?' Huangbo (Master Huangbo, a Chan master) came to the Master's place. One day, he took his leave, saying, 'I wish to pay respects to Mazu.' The Master said, 'Mazu has already passed away.' Huangbo said, 'I wonder what words he had?' The Master then cited the story of Baizhang (Master Baizhang, a Chan master) visiting Mazu again and Mazu raising his whisk. Upon hearing this, Huangbo couldn't help but stick out his tongue. The Master said, 'Are you going to succeed Mazu in the future?' Huangbo said, 'No. Today, because you, Master, cited this example, I was able to see the function of Mazu's great potential. However, I still do not recognize Mazu. If I were to succeed Mazu, I would ruin my descendants.' The Master said, 'A view equal to mine diminishes my virtue by half; a view surpassing mine is worthy of transmission. Your view greatly surpasses mine.' Later, Weishan (Master Weishan, a Chan master) asked Yangshan (Master Yangshan, a Chan master), 'Baizhang's second visit to Mazu and Mazu raising his whisk, what is the intention of these two venerable monks?' Yangshan said, 'This is to reveal the function of great potential.' Weishan said, 'Mazu produced eighty-four good advisors. How many attained great potential, and how many attained great function?' Yangshan said, 'Baizhang attained great potential, Huangbo attained great function, and the rest are all masters who shout the way.' Weishan said, 'So it is, so it is.' The Master, because everyone was asked to open a field together, returned and asked, 'Yunzhali (a respectful term for a monk), opening a field is not easy.' Huangbo said, 'All the monks are working.' The Master said, 'There is the trouble of using the Way.' Huangbo said, 'How dare we decline the labor.' The Master said, 'How much field has been opened?' Huangbo made a gesture of hoeing the field. The Master then shouted. Huangbo covered his ears and went out. The Master asked Huangbo, 'Where are you coming from?' Huangbo said, 'I came from picking mushrooms down the mountain.' The Master said, 'There is a tiger cub down the mountain. Did you see it?' Huangbo then made a tiger's roar. The Master took an axe from his waist and made a chopping gesture. Huangbo grabbed the axe and slapped the Master. The Master ascended the platform for the evening assembly.
云。大眾。山下有一虎子。汝等諸人出入好看。老僧今朝親遭一口。
后溈山問仰山云。黃檗虎話作么生 仰山云。和尚如何 溈山云。百丈當時便合一斧斫殺。因什麼到如此 仰山云。不然 溈山云。子又作么生 仰山云。不唯騎虎頭。亦解把虎尾 溈山云。寂子甚有險崖之句。
師每上堂。常有一老人聽法。罷皆隨眾散去。一日。留身不去 師問。立者何人 老人曰。某甲於過去迦葉佛時曾住此山 有學人問。大修行底人還落因果也無 對云。不落因果。墮在野狐身。今請和尚代一轉語 師云。汝但問 老人便問。大修行底人還落因果也無 師云。不昧因果 老人于言下大悟。告辭 師云。某甲已免野狐身。住在山後。乞依亡僧燒送。
師令維那白槌告眾。齋后普請送亡僧。眾皆愕然。齋后。眾去山後。巖中果見一死野狐。積薪燒訖 師至晚上堂。舉前因緣次。黃檗便問。古人錯對一轉語。墮在野狐身。今人轉轉不錯。又且如何 師云。近前來。向汝道 檗近前打師一掌 師云。將謂鬍鬚赤。更有赤鬚鬍 時溈山在會下作典座。司馬頭陀舉野狐語問典座。作么生 典座以手撼門扇三下 司馬雲。大粗生 典座云。佛法不是者個道理 后溈山舉黃檗問野狐話問仰山 山云。黃檗常用此機 溈山云
【現代漢語翻譯】 現代漢語譯本 溈山（Weishan）說：『各位。注意。山下有一隻老虎。你們這些人進出要小心。我今天早上就親身遭遇了它一口。』
後來，溈山（Weishan）問仰山（Yangshan）說：『黃檗（Huangbo）說的老虎是怎麼回事？』仰山（Yangshan）說：『和尚您覺得如何？』溈山（Weishan）說：『百丈（Baizhang）當時就應該用斧頭砍死它。為什麼會到這種地步？』仰山（Yangshan）說：『不是這樣的。』溈山（Weishan）說：『你又覺得怎麼樣？』仰山（Yangshan）說：『不只是騎在虎頭上，也懂得抓住老虎的尾巴。』溈山（Weishan）說：『寂子（Jizi，仰山慧寂的別稱）很有險峻高妙的語句。』
溈山（Weishan）每次上堂說法，常有一位老人來聽法。結束后就隨著眾人散去。有一天，老人留下來沒有離開。溈山（Weishan）問：『站著的是什麼人？』老人說：『我過去在迦葉佛（Kasyapa Buddha）時曾住在這座山裡，有學人問我，大修行的人還會落入因果報應嗎？我回答說：『不落因果』，結果墮落成了野狐貍。現在請和尚您替我說一句轉語。』溈山（Weishan）說：『你問吧。』老人便問：『大修行的人還會落入因果報應嗎？』溈山（Weishan）說：『不昧因果。』老人在聽了這句話后大悟，告辭離去。溈山（Weishan）說：『我已經脫免了野狐貍的身，住在山後，請按照亡僧的儀式燒送我。』
溈山（Weishan）讓維那（Vina，寺院中的一種職務）敲槌告訴大家，齋飯後普請（Pǔqǐng，指寺院中全體僧眾一起參加勞動）送亡僧。大家都感到愕然。齋飯後，大家去到山後，在巖石中果然看到一隻死去的野狐貍。堆積柴火燒完后，溈山（Weishan）在晚上上堂說法，舉起前面的因緣。黃檗（Huangbo）便問：『古人錯答一句轉語，墮落成了野狐貍。現在人轉來轉去都沒有錯，又會怎麼樣呢？』溈山（Weishan）說：『走近前來，我告訴你。』黃檗（Huangbo）走上前去打了溈山（Weishan）一掌。溈山（Weishan）說：『我以為只有紅鬍鬚，沒想到還有更紅的鬍鬚。』當時溈山（Weishan）在法會下擔任典座（Diǎnzuò，寺院中負責管理齋飯的職務）。司馬頭陀（Sīmǎ Tóutuó）舉起野狐貍的公案問典座：『你覺得怎麼樣？』典座用手搖晃了三下門扇。司馬（Sima）說：『太粗魯了。』典座說：『佛法不是這個道理。』後來，溈山（Weishan）舉起黃檗（Huangbo）問野狐貍的話問仰山（Yangshan）。仰山（Yangshan）說：『黃檗（Huangbo）經常使用這種機鋒。』溈山（Weishan）說：
【English Translation】 English version Weishan (Mount Wei) said: 'Everyone, be careful. There is a tiger at the foot of the mountain. All of you be cautious when going in and out. This morning, I personally encountered it.'
Later, Weishan (Mount Wei) asked Yangshan (Mount Yang), 'What's the story of Huangbo's (Huangbo) tiger?' Yangshan (Mount Yang) said, 'What do you think, Abbot?' Weishan (Mount Wei) said, 'Baizhang (Baizhang) should have killed it with an axe back then. Why did it come to this?' Yangshan (Mount Yang) said, 'It's not like that.' Weishan (Mount Wei) said, 'What do you think?' Yangshan (Mount Yang) said, 'Not only can I ride the tiger's head, but I can also grab its tail.' Weishan (Mount Wei) said, 'Jizi (another name for Yangshan Huiji) has very dangerous and lofty phrases.'
Every time Weishan (Mount Wei) ascended the Dharma hall, there was always an old man listening to the Dharma. After it was over, he would leave with the crowd. One day, the old man stayed behind and did not leave. Weishan (Mount Wei) asked, 'Who is standing there?' The old man said, 'In the past, during the time of Kasyapa Buddha (Kasyapa Buddha), I lived on this mountain. A student asked me, 'Do great cultivators still fall into cause and effect?' I replied, 'They do not fall into cause and effect,' and as a result, I fell into the body of a wild fox. Now, I ask the Abbot to give a turning word on my behalf.' Weishan (Mount Wei) said, 'Ask then.' The old man then asked, 'Do great cultivators still fall into cause and effect?' Weishan (Mount Wei) said, 'They are not blind to cause and effect.' Upon hearing these words, the old man had a great enlightenment and took his leave. Weishan (Mount Wei) said, 'I have already escaped the body of the wild fox and live behind the mountain. Please cremate me according to the rites for deceased monks.'
Weishan (Mount Wei) ordered the Vina (Vina, a position in the monastery) to strike the gavel and announce to the assembly that after the meal, everyone should participate in sending off the deceased monk. Everyone was astonished. After the meal, everyone went behind the mountain and indeed saw a dead wild fox in the rocks. After piling up firewood and burning it, Weishan (Mount Wei) ascended the Dharma hall in the evening and brought up the previous circumstances. Huangbo (Huangbo) then asked, 'The ancients answered a turning word incorrectly and fell into the body of a wild fox. What about people today who turn and turn without making mistakes?' Weishan (Mount Wei) said, 'Come closer, and I will tell you.' Huangbo (Huangbo) stepped forward and slapped Weishan (Mount Wei). Weishan (Mount Wei) said, 'I thought there were only red beards, but there are even redder beards.' At that time, Weishan (Mount Wei) was serving as the cook (Diǎnzuò, a position in the monastery responsible for managing meals) in the assembly. Sima Toutuo (Sīmǎ Tóutuó) raised the case of the wild fox and asked the cook, 'What do you think?' The cook shook the door three times with his hand. Sima (Sima) said, 'Too crude.' The cook said, 'The Buddha Dharma is not this principle.' Later, Weishan (Mount Wei) raised Huangbo's (Huangbo) question about the wild fox and asked Yangshan (Mount Yang). Yangshan (Mount Yang) said, 'Huangbo (Huangbo) often uses this kind of Zen skill.' Weishan (Mount Wei) said:
。汝道天生得。從人得 仰山云。亦是稟受師承。亦是自宗通 溈山云。如是。如是 黃檗問。從上古人以何法示人。師良久 黃檗云。後代兒孫將何傳授 師云。將謂你者漢是個人。便歸方丈。
溈山一夜方丈中侍立。既久 師令撥爐中看有火么 山撥云。無火 師自起。撥得一星火。挾示。云汝道無火。者個是什麼。山因此有省 后一日。作務次。師問溈山云。還有火么 溈山云。有 師云。在什麼 處。溈山把一堇柴吹度與師 師云。如蟲蝕木 因普請鋤地次。有僧聞鼓聲。舉起鋤頭。呵呵大笑而歸 師云。俊哉。從觀音門而入 后喚其僧。問云。你適來見什麼道理 僧云。某甲肚飢。聞鼓聲。歸吃飯 師呵呵大笑。
問。如何是佛 師云。汝是阿誰 云。某甲 師云。汝識某甲否 云。分明個 師乃豎起拂子問。汝見拂子否 云。見 師不顧。
師令僧。去章敬處。見伊上堂說法。你便展開座具。禮拜起。將一隻鞋。以袖拂卻上塵。倒頭覆下。其僧到章敬處。一依師旨。章敬云。老僧罪過。
上堂云。並卻咽喉唇吻。速道將來 溈山云。某甲道不得。請和尚道 師云。不辭向你道。他后喪我兒孫 五峰云。和尚亦須並卻 師云。無人處斫額望汝 云巖云。某甲有道處。請和尚舉 師
【現代漢語翻譯】 現代漢語譯本：
』你說這是天生就有的，還是從別人那裡學來的？』仰山（Yangshan，人名）說：『這也是稟承師父的教誨，也是自己領悟通達的。』溈山（Weishan，人名）說：『正是這樣，正是這樣。』黃檗（Huangbo，人名）問：『從古以來的人用什麼方法來開示他人？』師父沉默了很久。黃檗說：『後代的子孫將用什麼來傳授？』師父說：『我還以為你這傢伙是個有見地的人。』說完便回到方丈。
溈山一夜在方丈中侍立。過了很久，師父讓他撥開爐灰看看還有火嗎。溈山撥開后說：『沒有火。』師父自己起來，撥出一星火花，夾著給溈山看，說：『你說沒有火，這個是什麼？』溈山因此有所領悟。後來有一天，在做工的時候，師父問溈山說：『還有火嗎？』溈山說：『有。』師父說：『在哪裡？』溈山拿了一捆柴吹著遞給師父。師父說：『如同蟲子蛀蝕木頭。』
一次集體鋤地的時候，有個僧人聽到鼓聲，舉起鋤頭，哈哈大笑地回去了。師父說：『真俊啊，這是從觀音（Guanyin，菩薩名）法門而入。』後來叫那個僧人來，問他說：『你剛才見到什麼道理？』僧人說：『我肚子餓了，聽到鼓聲，回去吃飯。』師父哈哈大笑。
有人問：『什麼是佛？』師父說：『你是誰？』那人說：『我是某甲。』師父說：『你認識某甲嗎？』那人說：『很清楚。』師父於是豎起拂塵問：『你看見拂塵嗎？』那人說：『看見。』師父不理睬他。
師父讓一個僧人去章敬（Zhangjing，人名）那裡，看他上堂說法，你就展開座具，禮拜後站起來，拿一隻鞋子，用袖子拂去上面的灰塵，倒過來蓋在地上。那個僧人到了章敬那裡，完全按照師父的指示做了。章敬說：『老僧罪過。』
上堂時說：『把咽喉和嘴唇都閉上，快說出來！』溈山說：『我說不出來，請和尚說。』師父說：『我不怕告訴你，將來會斷了我的子孫。』五峰（Wufeng，地名）說：『和尚您也必須閉上。』師父說：『沒人的地方我敲著額頭等著你。』云巖（Yunyan，人名）說：『我有個說法，請和尚舉出來。』師父
【English Translation】 English version:
'Do you say it is naturally obtained, or learned from others?' Yangshan (仰山, a name) said, 'It is both inherited from the teacher's instruction and personally understood.' Weishan (溈山, a name) said, 'So it is, so it is.' Huangbo (黃檗, a name) asked, 'What method did the ancients use to instruct people?' The master remained silent for a long time. Huangbo said, 'What will future generations transmit?' The master said, 'I thought you were a person of insight.' Then he returned to his abbot's room.
One night, Weishan stood in attendance in the abbot's room. After a long time, the master told him to stir the ashes in the stove to see if there was any fire. Weishan stirred and said, 'There is no fire.' The master got up himself, stirred up a spark, held it up for Weishan to see, and said, 'You say there is no fire, what is this?' Weishan had an awakening because of this. Later, one day, while working, the master asked Weishan, 'Is there still fire?' Weishan said, 'Yes.' The master said, 'Where is it?' Weishan took a bundle of firewood, blew on it, and handed it to the master. The master said, 'Like worms eating wood.'
Once, during communal weeding, a monk heard the drum sound, raised his hoe, laughed loudly, and returned. The master said, 'How brilliant, entering through the gate of Guanyin (觀音, a Bodhisattva's name).' Later, he called that monk and asked, 'What principle did you see just now?' The monk said, 'I was hungry, heard the drum sound, and went back to eat.' The master laughed heartily.
Someone asked, 'What is Buddha?' The master said, 'Who are you?' The person said, 'I am so-and-so.' The master said, 'Do you know so-and-so?' The person said, 'Clearly.' The master then raised his whisk and asked, 'Do you see the whisk?' The person said, 'I see it.' The master ignored him.
The master told a monk to go to Zhangjing's (章敬, a name) place, see him give a Dharma talk, then spread out his seat, bow, get up, take a shoe, dust it off with his sleeve, and turn it upside down on the ground. The monk went to Zhangjing's place and did exactly as the master instructed. Zhangjing said, 'This old monk is at fault.'
In an assembly, he said, 'Close your throat and lips, and quickly say it!' Weishan said, 'I cannot say it, please, Master, say it.' The master said, 'I am not afraid to tell you, but in the future, it will cut off my descendants.' Wufeng (五峰, a place name) said, 'Master, you must also close them.' The master said, 'In a place where no one is, I knock my forehead waiting for you.' Yunyan (云巖, a name) said, 'I have a way of speaking, please, Master, bring it up.' The master
云。並卻咽喉唇吻。速道將來 巖云。師今有也 師云。喪兒孫 上堂云。我要一人去傳語西堂和尚。阿誰去得 五峰云。某甲去得 師云。你作么生傳語 峰云。待見西堂即道 師云。道什麼 峰云。卻來舉似和尚 師童年之時。隨母入寺拜佛。指尊像問母。此是何物 母云。是佛 童云。形容似人。我后亦當作焉。
師凡作務執勞。必先於眾。眾不忍其勞。密收作具而請息之。師云。吾無德矣。爭合勞人。既遍求作具不獲。而亦不食。故有一日不作。一日不食之言流播寰宇矣 師于元和九年正月十七日示寂。春秋九十五。長慶元年。敕謚大智禪師。塔曰大勝寶輪。
筠州黃檗鷲峰山斷際禪師者
閩中人也。幼于本州黃檗山出家。眉間隆起如珠。音詞暢潤。志意沖澹。后游天臺。逢一僧。如舊識。乃同行。屬澗水瀑漲。師倚杖而止。其僧率師同過。師云。請兄先過。其僧卻浮笠於水上便過。
師云。我卻共個梢子行。悔不一棒打殺 有僧辭歸宗 宗云。往甚處去 云。諸方學五味禪去 宗云。諸方有五味禪。我者里只是一味禪 僧云。如何是一味禪 宗便打 僧云。會也。會也 宗云。道。道。僧擬開口 宗又打。
其僧後到師處。師問。什麼處來 云。歸宗來 師云。歸宗有何言
【現代漢語翻譯】 現代漢語譯本： 云。併攏咽喉和嘴唇，快速說出來。巖云：『師父現在有什麼指示？』師父說：『喪失了兒孫。』上堂說法時說：『我要找一個人去給西堂和尚傳話，誰能去？』五峰說：『我可以去。』師父說：『你打算怎麼傳話？』五峰說：『等見到西堂就說。』師父說：『說什麼？』五峰說：『回來再告訴和尚。』師父童年的時候，跟隨母親進入寺廟拜佛，指著佛像問母親：『這是什麼？』母親說：『是佛。』童子說：『（佛的）形狀像人，我以後也要做這個。』 師父凡是做工勞動，一定先於眾人。眾人不忍心讓他勞累，偷偷地收起工具，請他休息。師父說：『我沒有德行啊，怎麼好意思勞煩別人。』於是到處尋找工具，沒有找到，也就不吃飯。所以才有了『一日不作，一日不食』的說法流傳天下。師父于元和九年正月十七日圓寂，享年九十五歲。長慶元年，朝廷追諡為大智禪師，塔名為大勝寶輪。 筠州黃檗鷲峰山斷際禪師， 是閩地人。年幼時在本州的黃檗山出家。眉間隆起，像一顆珠子。聲音洪亮流暢，志向淡泊。後來遊歷天臺山，遇到一個僧人，像老朋友一樣。於是同行。遇到山澗水勢暴漲，師父拄著枴杖停了下來。那個僧人邀請師父一同過去。師父說：『請你先過。』那個僧人就把斗笠放在水上，踩著斗笠過去了。 師父說：『我竟然和這種滑頭的人同行，真後悔沒有一棒子打死他。』有僧人向歸宗告辭。歸宗問：『去哪裡？』僧人說：『到各處去學習五味禪。』歸宗說：『各處有五味禪，我這裡只有一味禪。』僧人說：『如何是一味禪？』歸宗就打他。僧人說：『我明白了，我明白了。』歸宗說：『說，說。』僧人剛要開口，歸宗又打。 那個僧人後來到了師父這裡。師父問：『從哪裡來？』僧人說：『從歸宗那裡來。』師父問：『歸宗說了什麼？』
【English Translation】 English version: Yun. He closed his throat and lips, and quickly said it. Yan Yun: 'What instructions does the master have now?' The master said: 'Lost children and grandchildren.' When he ascended the hall to preach, he said: 'I want to find someone to pass a message to Abbot Xitang, who can go?' Wufeng said: 'I can go.' The master said: 'How do you plan to convey the message?' Wufeng said: 'Wait until you see Xitang and say it.' The master said: 'Say what?' Wufeng said: 'I'll come back and tell the abbot.' When the master was a child, he followed his mother into the temple to worship Buddha, pointed to the Buddha statue and asked his mother: 'What is this?' The mother said: 'It's Buddha.' The child said: 'The shape (of the Buddha) is like a person, I will also do this in the future.' Whenever the master worked, he always did it before everyone else. The people couldn't bear to let him work hard, so they secretly put away the tools and asked him to rest. The master said: 'I have no virtue, how can I bother others.' So he looked everywhere for tools, but couldn't find them, so he didn't eat. That's why the saying 'A day without work, a day without food' spread throughout the world. The master passed away on the seventeenth day of the first month of the ninth year of Yuanhe, at the age of ninety-five. In the first year of Changqing, the court posthumously named him Zen Master Dazhi, and the pagoda was named Dasheng Baolun. Zen Master Duanji of Mount鷲峰, Huangbo Mountain, Yunzhou Was a native of Min. He became a monk at Huangbo Mountain in his native state when he was young. His eyebrows were raised like a pearl. His voice was loud and smooth, and his ambition was indifferent. Later, he traveled to Mount Tiantai and met a monk, like an old friend. So they traveled together. Encountering a mountain stream with a torrential surge, the master stopped with his staff. The monk invited the master to cross together. The master said: 'Please cross first.' The monk put his bamboo hat on the water and stepped on it to cross. The master said: 'I actually traveled with this kind of slippery person, I really regret not killing him with a stick.' A monk bid farewell to Guizong. Guizong asked: 'Where are you going?' The monk said: 'I'm going to learn the five flavors of Zen everywhere.' Guizong said: 'There are five flavors of Zen everywhere, I only have one flavor of Zen here.' The monk said: 'What is one flavor of Zen?' Guizong hit him. The monk said: 'I understand, I understand.' Guizong said: 'Say, say.' As soon as the monk was about to speak, Guizong hit him again. That monk later came to the master's place. The master asked: 'Where did you come from?' The monk said: 'From Guizong.' The master asked: 'What did Guizong say?'
句。僧遂舉前話。
師乃上堂。舉此因緣云。馬大師出八十四人善知識。問著個個屙漉漉地。只有皈宗較些子。
師在鹽官會裡。大中帝為沙彌。師于佛殿禮佛 沙彌云。不著佛。求不著法求。不著眾求。長老禮拜。當何所求 師云。不著佛。求不著法求。不著眾求。常禮如是事 沙彌云。用禮何為 師便掌 沙彌云。太粗生。 師云。者里是什麼所在。說粗說細。隨後又掌。 沙彌便走。
師行腳時。到南泉。一日齋時。捧缽向南泉位上坐。南泉下來。見便問。長老什麼年中行道 師云。威音王已前 南泉云。猶是王老師孫在。師便移下座 師一日出次。南泉云。如許大身材。戴個些子大笠 師云。三千大千世界總在里許 南泉云。王老師𡁠。師戴笠便行 師一日在茶堂內坐 南泉下來問。定慧等學。明見佛性。此理如何 師云。十二時中不依倚一物 泉云。莫便是長老見處么 師云。不敢 泉云。漿水錢且置。草鞋錢教什麼人還 師便休 溈山後舉此因緣問仰山。莫是黃檗構他南泉不得么 仰山云。不然。須知黃檗有陷虎之機 溈山云。子見處得與么長。
一日普請 南泉問。什麼處去 師云。擇菜去 泉云。將什麼擇 師豎起刀子 泉云。只解作賓。不解作主 師扣刀三下。
一日。五人新到。同時相看。四人禮拜。一人不禮拜。以手𦘕一圓相而立 師云。還知道好只獵犬么 云。尋羚羊氣來 師云。羚什無氣。汝向什麼處尋 云。尋羚羊蹤來 師云。羚羊無蹤。汝向什麼處尋 云。與么則死羚羊也。師便休。
來曰升座。退。問昨日尋羚羊僧出來 其僧便出 師云。老僧昨日後頭未有語在。作么生 其僧無語 師云。將謂本色衲僧。元來只是義學沙門。
師曾散眾。在洪州開元寺。裴相公一日入寺行次。見壁𦘕。乃問寺主。者𦘕者是什麼 寺主云。𦘕高僧。
相 公云。形影在者里。高僧在什麼處 寺主無對 相公云。此間莫有禪僧么 寺主云。有一人 相公遂請師相見。乃舉前話問師 師召云。裴休 休應嗒師云。在什麼處 相公于言下有省。乃再請師開堂。
上堂云。汝等諸人儘是噇酒糟漢。與么行腳。笑殺他人。總似與么容易。何處更有今日。汝還知大唐國里無禪師么 時有僧問。只如諸方匡徒領眾。為什麼卻道無禪師 師云。不道無禪。只道無師 后溈山舉此因緣問仰山云。意作么生 仰山云。鵝王擇乳。素非鴨類 溈山云。此實難辨。
裴相一日托一尊佛于師前。䠒跪云。請師安名 師召云。裴休 休應喏 師云。與汝安名竟 相公便禮拜。
【現代漢語翻譯】 現代漢語譯本： 有一天，來了五個新參學的僧人，同時前來拜見。其中四個人都行禮拜，只有一個人不行禮拜，而是用手畫了一個圓相（象徵佛性的圓圈）站在那裡。趙州禪師說：『你還知道什麼是好的獵犬嗎？』那僧人回答：『它能尋著羚羊的氣味而來。』趙州禪師說：『羚羊本身並沒有氣味，你到什麼地方去尋找呢？』那僧人說：『它能尋著羚羊的軌跡而來。』趙州禪師說：『羚羊本身並沒有軌跡，你到什麼地方去尋找呢？』那僧人說：『這麼說來，那就是一隻死羚羊了。』趙州禪師便不再說話。
第二天，趙州禪師升座說法完畢後退下，問道：『昨天那個尋找羚羊的僧人出來。』那個僧人便走了出來。趙州禪師說：『老僧我昨天的話還沒有說完，你打算怎麼理解？』那個僧人無言以對。趙州禪師說：『我還以為你是個真正的出家人，原來只是個研究文字義理的沙門（出家男子）。』
趙州禪師曾經解散大眾，住在洪州開元寺。裴休（唐朝宰相）有一天進入寺廟巡視，看見墻壁上的繪畫，便問寺主：『這畫的是什麼？』寺主回答說：『畫的是高僧。』
裴休說：『形像影子在這裡，高僧在哪裡呢？』寺主無言以對。裴休說：『這裡莫非有禪僧嗎？』寺主說：『有一個人。』裴休於是請趙州禪師相見，便舉起之前的話來問趙州禪師。趙州禪師叫道：『裴休！』裴休應了一聲。趙州禪師說：『在什麼地方？』裴休在趙州禪師的言語下有所領悟，於是再次邀請趙州禪師開堂說法。
趙州禪師上堂說法時說：『你們這些人都是些吃酒糟的傢伙！像這樣到處遊方，會被人笑話的。如果都像這樣容易，哪裡還會有今天？你們還知道大唐國里沒有禪師嗎？』當時有個僧人問道：『既然各處都有人領導徒眾，為什麼卻說沒有禪師呢？』趙州禪師說：『不是說沒有禪，只是說沒有真正的禪師。』後來，溈山禪師舉起這個因緣問仰山禪師說：『你認為這是什麼意思？』仰山禪師說：『鵝王能夠分辨乳，因為它本來就不是鴨子。』溈山禪師說：『這確實難以分辨。』
裴休有一天托著一尊佛像來到趙州禪師面前，跪下來說：『請禪師為這尊佛像安個名字。』趙州禪師叫道：『裴休！』裴休應了一聲。趙州禪師說：『我已經為你安名完畢了。』裴休便禮拜趙州禪師。
【English Translation】 English version: One day, five newly arrived monks came to pay respects at the same time. Four of them bowed, but one did not. Instead, he drew a circle (a symbol of Buddha-nature) with his hand and stood there. Master Zhao Zhou said, 'Do you know what a good hunting dog is?' The monk replied, 'It comes by following the scent of a gazelle.' Master Zhao Zhou said, 'A gazelle has no scent. Where do you seek it?' The monk said, 'It comes by following the tracks of a gazelle.' Master Zhao Zhou said, 'A gazelle has no tracks. Where do you seek it?' The monk said, 'In that case, it must be a dead gazelle.' Master Zhao Zhou then stopped speaking.
The next day, Master Zhao Zhou ascended the seat, finished his sermon, and descended. He asked, 'Let the monk who was seeking the gazelle yesterday come forward.' That monk came forward. Master Zhao Zhou said, 'This old monk didn't finish his words yesterday. How do you understand it?' The monk was speechless. Master Zhao Zhou said, 'I thought you were a genuine monk, but you are just a scholar of doctrines.'
Master Zhao Zhou once dismissed the assembly and resided at Kaiyuan Temple in Hongzhou. One day, Prime Minister Pei Xiu (a high-ranking official in the Tang Dynasty) entered the temple and, while walking around, saw a painting on the wall. He asked the abbot, 'What is this painting?' The abbot replied, 'It is a painting of a high monk.'
Prime Minister Pei said, 'The form and shadow are here, but where is the high monk?' The abbot was speechless. Prime Minister Pei said, 'Is there a Chan monk here?' The abbot said, 'There is one person.' Prime Minister Pei then invited Master Zhao Zhou to meet him and asked him the previous question. Master Zhao Zhou called out, 'Pei Xiu!' Pei Xiu responded. Master Zhao Zhou said, 'Where is it?' Prime Minister Pei had an awakening upon hearing these words and invited Master Zhao Zhou to open the Dharma hall again.
Master Zhao Zhou said during the Dharma talk: 'All of you are just wine-soaked fellows! Traveling around like this will be laughed at by others. If it were all so easy, how could there be this day? Do you know that there are no Chan masters in the Great Tang Dynasty?' At that time, a monk asked, 'Since there are people leading groups of disciples everywhere, why do you say there are no Chan masters?' Master Zhao Zhou said, 'I'm not saying there is no Chan, I'm just saying there are no true masters.' Later, Master Wei Shan raised this story and asked Master Yang Shan, 'What do you think this means?' Master Yang Shan said, 'The swan king can distinguish milk because it is not a duck by nature.' Master Wei Shan said, 'This is indeed difficult to discern.'
One day, Prime Minister Pei held a Buddha statue in front of Master Zhao Zhou, knelt down, and said, 'Please give this Buddha statue a name.' Master Zhao Zhou called out, 'Pei Xiu!' Pei Xiu responded. Master Zhao Zhou said, 'I have already given you a name.' Prime Minister Pei then bowed to Master Zhao Zhou.
相公一日上詩一章 師接得便坐卻。乃問。會么 相公云。不會 師云。與么不會。猶較些子。若形紙墨。何有吾宗。
詩曰。
自從大士傳心印 額有圓珠七尺身 掛錫十年棲蜀水 浮杯今日渡漳濵 一千龍象隨高步 萬里香華結勝因 愿欲事師為弟子 不知將法付何人
師答曰。
心如大海無邊際 口吐紅蓮養病身 雖有一雙無事手 不曾祗接等閑人
夫學道者。先須並卻雜學諸緣。決定不求。決定不著。聞甚深法。恰似清風屆耳。瞥然而過。更不追尋。是為甚深。入如來禪。離生禪想。從上祖師。唯傳一心。更無異法。指心是佛。頓超等妙二覺之表。決定不流至第二念。始似入我宗門。如斯之法。汝取次人到者里。擬作么生學。所以道。擬心時。被擬心魔縛。非擬心時。又被非擬心魔縛。非非擬心時。又被非非擬心魔縛。魔非外來。出自你心。唯有無神通菩薩足跡不可尋。
若於一切時中。心有常見。即是常見外道。若觀一切法空作空見。即是斷見外道。所以三界唯心。萬法唯識。此猶是對外道邪見人說。若說法身以為極果。此對三賢十聖人言。故佛地斷二愚。一者微細所知愚。二者極微細所知愚。佛既如是。更說什麼等妙二覺所知。
一切人但欲嚮明。不欲向暗。但欲求悟。不愛煩惱。便道佛是覺。眾生是妄。若作如是見解。百劫千生輪迴六道。更無斷絕。何以故。為謗諸佛本源自性故。他分明向你道。佛且不明。眾生且不暗。法無明暗故。佛且不強。眾生且不弱。法無強弱故。佛且不智。眾生且不愚。法無愚智故。是你出頭總道解禪。開著口便病發。不說本。只說末。不說迷。只說悟。不曾說體。只說用。總無你話論處。
他一切法且本不有。今亦不無。緣起不有。緣滅不無。本亦不有。本非本故。心亦不心。心非心故。相亦非相。相非相故。所以道。無法無本心。始解心心法。法即非法。非法即法。無法無非法故。是心心法。忽然瞥起一念。了知如幻如化。即流入過去佛。過去佛且不有。未來佛且不無。又且不喚作未來佛。現在念念不住。不喚作現在佛。佛若起時。即不擬他是覺是迷。是善是惡。輒不得執滯他。斷絕他。如一念瞥起。千重關鎖鎖不得。萬丈繩索。系他不住。
既若如是。爭合便擬滅他止他。分明向你道爾𦦨識。你作么生擬斷他。喻如陽𦦨。你道近。十方世界求不可得。始道遠。看時只在目前。你擬趁他。他又轉遠去。你始避他。他又來逐。你取又不得。舍又不得。既若如此。故知一切法性自爾。即不用愁他慮他
【現代漢語翻譯】 現代漢語譯本： 所有人都想要趨向光明，不想要趨向黑暗；只想要尋求覺悟，不喜愛煩惱。於是就說佛是覺悟的，眾生是迷惑的。如果作這樣的見解，百劫千生地在六道中輪迴，永無斷絕。為什麼呢？因為這是在誹謗諸佛的本源自性。他明明告訴你，佛且不光明，眾生且不黑暗，因為法沒有明暗之分；佛且不強大，眾生且不弱小，因為法沒有強弱之分；佛且不智慧，眾生且不愚笨，因為法沒有愚智之分。是你們自己出頭來總說理解了禪，一張口就毛病發作，不說根本，只說末節；不說迷惑，只說覺悟；不曾說本體，只說作用。總沒有你們說話的餘地。
一切法本來就沒有，現在也不會沒有。因緣生起時沒有，因緣滅去時不會沒有。本來就沒有，因為本不是本；心也不是心，因為心不是心；相也不是相，因為相不是相。所以說，沒有法，沒有本心，才開始理解心心法。法即是非法，非法即是法，因為沒有法，沒有非法，這就是心心法。忽然間，一念閃現，了知如夢如幻，就流入過去佛。過去佛且沒有，未來佛且不會沒有，而且不稱作未來佛。現在念念不住，不稱作現在佛。佛如果生起時，就不要想他是覺悟還是迷惑，是善還是惡，千萬不要執著他，斷絕他。如一念閃現，千重關鎖也鎖不住，萬丈繩索也系不住。
既然這樣，怎麼能想要滅掉他、阻止他呢？明明告訴你，你的識，你打算怎麼斷絕他呢？譬如陽光，你說它近，在十方世界都找不到；你說它遠，看的時候就在眼前。你想要追趕它，它又轉而遠去；你開始躲避它，它又來追逐。你拿又拿不到，舍又捨不得。既然如此，要知道一切法性本來就是這樣，就不用為它發愁、為它擔憂。
【English Translation】 English version: Everyone desires to turn towards the light, not towards the darkness; they only want to seek enlightenment, not to love afflictions. Then they say that the Buddha is enlightened and sentient beings are deluded. If you hold such a view, you will be reborn in the six realms for hundreds of thousands of kalpas, without end. Why? Because you are slandering the original nature of all Buddhas. He clearly tells you that the Buddha is neither bright nor are sentient beings dark, because the Dharma has no brightness or darkness; the Buddha is neither strong nor are sentient beings weak, because the Dharma has no strength or weakness; the Buddha is neither wise nor are sentient beings foolish, because the Dharma has no wisdom or foolishness. It is you who come forward and claim to understand Chan (Zen), but as soon as you open your mouth, the problem arises. You speak of the branch, not the root; you speak of enlightenment, not delusion; you never speak of the substance, only the function. There is no room for your arguments.
All dharmas originally do not exist, and now they are not non-existent. When conditions arise, they do not exist; when conditions cease, they are not non-existent. Originally, they do not exist, because the original is not the original; the mind is also not the mind, because the mind is not the mind; the form is also not the form, because the form is not the form. Therefore, it is said that without dharma and without original mind, one begins to understand the mind-dharma. Dharma is non-dharma, and non-dharma is dharma, because there is no dharma and no non-dharma, this is the mind-dharma. Suddenly, a thought flashes, realizing it is like a dream or illusion, and then it flows into the past Buddha (Guo Qu Fo). The past Buddha does not exist, and the future Buddha (Wei Lai Fo) will not be non-existent, and it is not called the future Buddha. The present moment does not abide, and it is not called the present Buddha (Xian Zai Fo). If the Buddha arises, do not think of it as enlightenment or delusion, good or evil, and do not cling to it or cut it off. Like a thought flashing, a thousand locks cannot hold it, and ten thousand fathoms of rope cannot tie it down.
Since this is the case, how can you try to extinguish it or stop it? I clearly tell you, your consciousness, how do you plan to cut it off? It is like sunlight; if you say it is near, you cannot find it in the ten directions; if you say it is far, it is right in front of you when you look. If you try to chase it, it goes further away; if you try to avoid it, it comes after you. You cannot take it, and you cannot give it up. Since this is the case, know that the nature of all dharmas is naturally so, so there is no need to worry about it or be anxious about it.
。
如言前念是凡。后念是聖。如手翻覆一般。此是三乘教之極也。據我宗門中。前念且不是凡。后念且不是聖。前念不是佛。后念不是眾生。所以一切色是佛色。一切聲是佛聲。舉著一理。一切理皆然。見一事。見一切事。見一心。見一切心。見一道。見一切道。一切處無不是道。見一塵。十方世界山河大地皆然。見一滴水。即見十方世界。一切性水。又見一切法。即見一切心。一切法本空。心即不無。不無即妙有。有亦不有。不有即有。即真空妙有。既若如是。十方虛空世界。不出我之一心。一切微塵國土。不出我之一念。若然。說什麼內之與外。如蜜性甜。一切蜜皆然。不可者個蜜甜。余底苦也。何處有與么事。
所以道。虛空無內外。法性自爾。虛空無中間。法性自爾。故眾生即佛。佛即眾生。眾生與佛。元同一體。生死涅槃。有為無為。元同一體。世間出世間。乃至六道四生。山河大地。有性無性。亦同一體。言同者。名相亦空。有亦空。無亦空。盡恒沙世界元是一空。既若如此。何處有佛度眾生。何處有眾生受佛度。何故如此。萬法之性自爾故。若作自然見。即落自然外道。若作無我．無我所見。墮在三賢十聖位中。
你如今云何將一尺一寸。便擬度量虛空。他分明向汝道。法法不相
【現代漢語翻譯】 現代漢語譯本： 如果說前一個念頭是凡夫，后一個念頭是聖人，就像手掌翻過來覆過去一樣，這是三乘教法的極致了。但在我宗門中看來，前一個念頭且不是凡夫，后一個念頭且不是聖人。前一個念頭不是佛，后一個念頭不是眾生。所以一切色相都是佛的色相，一切聲音都是佛的聲音。舉出一個道理，一切道理都是這樣。見到一件事，就見到一切事；見到一個心，就見到一切心；見到一個道，就見到一切道。一切處所沒有不是道的。見到一粒微塵，十方世界、山河大地都是這樣。見到一滴水，就見到十方世界一切具有水性的事物。又見到一切法，就見到一切心。一切法本來是空，心卻不是沒有。不是沒有就是妙有，有也不是實有，不是實有就是有，就是真空妙有。既然這樣，十方虛空世界，不出我這一個心；一切微塵國土，不出我這一個念頭。如果這樣，還說什麼內和外呢？就像蜂蜜的性質是甜的，一切蜂蜜都是這樣，不能說這個蜂蜜甜，其他的蜂蜜是苦的。哪裡有這樣的事呢？ 所以說，虛空沒有內外，法性本來如此。虛空沒有中間，法性本來如此。所以眾生就是佛，佛就是眾生，眾生與佛，原本就是一體。生死涅槃（sheng si nie pan，生死和涅槃），有為無為，原本就是一體。世間出世間，乃至六道四生（liu dao si sheng，六道輪迴中的各種生命形態），山河大地，有情無情，也是一體。說是一體，名相也是空，有也是空，無也是空，整個恒河沙數的世界原本就是空。既然如此，哪裡有佛度眾生，哪裡有眾生受佛度呢？為什麼這樣說呢？萬法的性質本來就是這樣。如果執著于自然見，就落入了自然外道。如果執著于無我、無我所見，就墮落在三賢十聖（san xian shi sheng，菩薩修行的不同階段）的果位中。 你如今怎麼能用一尺一寸，就想度量虛空呢？他分明告訴你，法法不相到。
【English Translation】 English version: If it is said that the preceding thought is that of a common person, and the subsequent thought is that of a sage, like the turning over of a hand, this is the ultimate of the Three Vehicles' (san cheng，Three Vehicles of Buddhism) teachings. However, according to my school, the preceding thought is not necessarily that of a common person, nor is the subsequent thought necessarily that of a sage. The preceding thought is not the Buddha, and the subsequent thought is not sentient beings. Therefore, all forms are the forms of the Buddha, and all sounds are the sounds of the Buddha. By citing one principle, all principles are the same. Seeing one thing is seeing all things; seeing one mind is seeing all minds; seeing one path is seeing all paths. There is no place that is not the path. Seeing one speck of dust, the ten directions of the world, mountains, rivers, and the great earth are all the same. Seeing one drop of water is seeing the ten directions of the world, all water-natured things. Furthermore, seeing all dharmas is seeing all minds. All dharmas are fundamentally empty, but the mind is not non-existent. Not non-existent is wondrous existence; existence is also not truly existent; not truly existent is existence, which is true emptiness and wondrous existence. Since this is the case, the ten directions of empty space and the world do not go beyond my one mind; all lands of minute dust do not go beyond my one thought. If so, what is there to say about inner and outer? Like the nature of honey being sweet, all honey is like that; one cannot say that this honey is sweet while the rest is bitter. Where would such a thing exist? Therefore, it is said that empty space has no inner or outer, the nature of dharma is naturally so. Empty space has no middle, the nature of dharma is naturally so. Therefore, sentient beings are the Buddha, and the Buddha is sentient beings; sentient beings and the Buddha are originally one body. Samsara (sheng si，birth and death) and Nirvana (nie pan，liberation), conditioned and unconditioned, are originally one body. The mundane and the supramundane, even the six realms and four births (liu dao si sheng，six realms of reincarnation), mountains, rivers, and the great earth, sentient and insentient, are also one body. Saying they are one, names and forms are also empty, existence is also empty, non-existence is also empty; the entire world of countless sands of the Ganges is originally empty. Since this is the case, where is there a Buddha liberating sentient beings, and where are there sentient beings being liberated by the Buddha? Why is this so? The nature of all dharmas is naturally so. If one holds onto the view of naturalism, one falls into the external path of naturalism. If one holds onto the view of no-self and no-mine, one falls into the positions of the Three Sages and Ten Worthies (san xian shi sheng，different stages of Bodhisattva practice). How can you now use a foot and an inch to try to measure empty space? He clearly tells you that dharma does not reach dharma.
到。法自寂故。當處自住。當處自真。以身空故名法空。以心空故名性空。身心總空。故名法性空。乃至千途異說。皆不離你之本心。如今說菩提涅槃。真如佛性．二乘菩薩者。皆指葉為黃金．拳掌之說。若也展手之時。一切大眾。若天若人。皆見掌中都無一物。所以道。本來無一物。何處有塵埃。本既無物。三際亦無所有。故學道人單刀直入。須見者個意始得。
故達磨大師從西天來至此土。經多少國土。只覓得可大師一人。密傳心印。印你本心。以心印法。以法印心。心心不異。心既如此。法亦如此。同真際。等法性。法性空中。誰是授記人。誰是成佛人。誰是得法人。他分明向你道。菩提者。不可以身得。身無相故。不可以心得。心無相故。不可以性得。性即便是本源自性天真佛故。不可以佛更得佛。不可以無相更得無相。不可以空更得空。不可以道更得道。本無所得。無得亦不可得。所以道。無一法可得。只教你了取本心。當下了時。不得了相。無了無不了相亦不可得。
如此之法。得者即得。得者。不自覺知。不得者。亦不自覺知。如此之法。從上已來。有幾人得知。所以道。天下忘己者有幾人。如今於一機一境。一經一教。一世一時。一名一字。六根門前領得。與機關木人何別。忽有一人出
【現代漢語翻譯】 現代漢語譯本 到達。法本自寂靜，所以應當安住于當下，于當下證真。因為身體是空的，所以稱為法空。因為心是空的，所以稱為性空。身心都空，所以稱為法性空。乃至千種不同的說法，都不離你的本心。如今所說的菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、真如（tathata，實相）、佛性（buddha-nature，覺悟的本性），以及二乘（聲聞和緣覺）菩薩（bodhisattva，覺悟的有情），都不過是指葉子說是黃金，握拳當手掌的比喻。如果展開手掌，一切大眾，無論是天人還是凡人，都會看到掌中空無一物。所以說，『本來無一物，何處有塵埃。』既然本來就什麼都沒有，過去、現在、未來三際也都是空無所有。所以學道之人應當單刀直入，必須親見這個『意』才行。 所以達磨大師（Bodhidharma，禪宗初祖）從西天來到此土，經過多少國家，只找到慧可大師一人，秘密傳授心印，印證你的本心。以心印法，以法印心，心與心沒有差別。心既然如此，法也如此，同於真際（實際理地），等同於法性（諸法的本性）。在法性空中，誰是授記人？誰是成佛人？誰是得法人？他分明地告訴你，菩提，不可以身體得到，因為身體沒有相狀；不可以心得到，因為心沒有相狀；不可以自性得到，因為自性就是本源自性天真佛。不可以佛再得到佛，不可以無相再得到無相，不可以空再得到空，不可以道再得到道。本來就無所得，無所得也是不可得的。所以說，『無一法可得』，只是教你認識本心。當下認識的時候，不要執著于認識的相狀，沒有認識也沒有不認識的相狀，這些相狀也是不可得的。 如此的法，得到的人就得到了，得到的人，不會自覺知道；沒有得到的人，也不會自覺知道。如此的法，從古至今，有幾個人能夠得知？所以說，『天下忘記自己的人有幾人？』如今對於一機一境，一經一教，一世一時，一名一字，在六根門前領會，與機關木人有什麼區別？忽然有一個人出來
【English Translation】 English version Arriving. The Dharma is inherently tranquil, therefore one should abide in the present moment and realize truth in the present moment. Because the body is empty, it is called Dharma-emptiness. Because the mind is empty, it is called Self-emptiness. When both body and mind are empty, it is called Dharma-nature emptiness. Even thousands of different explanations do not deviate from your original mind. Now, when we speak of Bodhi (awakening), Nirvana (liberation), Tathata (suchness), Buddha-nature (the nature of enlightenment), and the Two Vehicles (Shravakas and Pratyekabuddhas) Bodhisattvas (enlightening beings), it's like pointing at a leaf and calling it gold, or referring to a fist as a palm. If you open your hand, all the assembly, whether gods or humans, will see that there is nothing in the palm. Therefore, it is said, 'Originally there is nothing, where can dust settle?' Since there is originally nothing, the three times (past, present, and future) are also empty and without substance. Therefore, those who study the Way should directly penetrate and must see this 'meaning' to succeed. Therefore, Bodhidharma (the first patriarch of Zen) came from the Western Heaven to this land, passing through many countries, and only found Master Huike, to whom he secretly transmitted the mind seal, sealing your original mind. With the mind, seal the Dharma; with the Dharma, seal the mind. Mind and mind are not different. Since the mind is like this, so is the Dharma, the same as the true realm (actual principle ground), equal to the Dharma-nature (the nature of all dharmas). In the Dharma-nature emptiness, who is the one who bestows predictions? Who is the one who becomes a Buddha? Who is the one who attains the Dharma? He clearly tells you that Bodhi cannot be attained by the body because the body has no form; it cannot be attained by the mind because the mind has no form; it cannot be attained by the self-nature because the self-nature is the original, inherent, natural Buddha. One cannot attain a Buddha by becoming a Buddha again, one cannot attain no-form by becoming no-form again, one cannot attain emptiness by becoming emptiness again, one cannot attain the Way by becoming the Way again. Originally, there is nothing to be attained, and even non-attainment is unattainable. Therefore, it is said, 'There is not a single Dharma to be attained,' it only teaches you to recognize your original mind. When you recognize it in the present moment, do not cling to the appearance of recognition; there is neither recognition nor non-recognition, and these appearances are also unattainable. Such a Dharma, those who attain it, attain it; those who attain it are not consciously aware; those who do not attain it are also not consciously aware. Such a Dharma, from ancient times until now, how many people have been able to know it? Therefore, it is said, 'How many people in the world forget themselves?' Now, regarding a single opportunity, a single circumstance, a single scripture, a single teaching, a single lifetime, a single moment, a single name, a single word, comprehending it at the six sense doors, what difference is there from a mechanical puppet? Suddenly, someone comes out
來。不於一名一相上作解者。我說此人盡十方世界覓者個人不可得。以無第二人故。繼于祖位。亦云釋種。無雜純一故。
言王若成佛時。王子亦隨出家。此意大難知。只教你。莫覓。覓便失卻。如癡人。山中叫一聲。響從谷出。便走下山。趁及乎覓不得。又叫一聲。山上響。又應。亦走上。山上趁。如是千生萬劫。只是尋聲逐響人。虛生浪死漢。汝若無聲。亦無其響。涅槃者。無聞．無知．無聲．絕跡．絕蹤。若得如是。稍與祖師鄰房也。
問。如王庫藏內。都無如是刀。伏願誨示 師云。王庫藏者。即虛空性也。能攝十方虛空世界。皆總不出你心。亦謂之虛空菩薩。你若道是有是無．非有非無。總成羖羊角。羖羊角者。即你求覓者也 問。王庫藏中有真刀否 師云。此亦是羖羊角 云。若王庫藏中本無真刀。何故云。王子持王庫中真刀出至異國。何得言無 師云。持刀出者。此喻如來使者。你若言王子持王庫中真刀出去者。庫中應空去也。本源虛空性。不可被異人將去。是什麼語。設你有者。皆名羖羊角 問。迦葉受佛心印。得為傳語入否 師云。是 云。若是傳語人。應不離得羖羊角 師云。迦葉自領得本心。所以不是羖羊角。若以領得如來心。見如來意。見如來色相者。即屬如來使。為傳語人。
【現代漢語翻譯】 現代漢語譯本：如果不在名相上執著解釋，我說這個人，即使在十方世界尋找，也找不到。因為沒有第二個人，所以能繼承祖師的地位，也可以說是釋迦牟尼的後代，因為純粹沒有雜質。
說國王如果成佛，王子也會跟隨出家，這個意思很難理解。只是告訴你，不要去尋求，尋求就會失去。就像一個癡人，在山中叫一聲，迴響從山谷傳出，就跑下山去追趕，結果追趕不到。又叫一聲，山上的迴響又迴應，又跑上山去追趕。這樣千生萬劫，只是一個追逐聲音和迴響的人，虛度一生，白白死去。你如果沒有聲音，也就沒有迴響。涅槃（Nirvana）就是沒有聽聞、沒有知覺、沒有聲音、斷絕軌跡。如果能達到這樣，稍微與祖師相鄰了。
問：如果國王的寶庫里，根本沒有這樣的刀，希望您能開示。 師父說：國王的寶庫，就是虛空的本性。能夠容納十方虛空世界，都總不出你的心。也可以稱為虛空菩薩（Akasagarbha Bodhisattva）。你如果說是有是無、非有非無，就都成了羖羊角。羖羊角，就是你所尋求的東西。 問：國王的寶庫里有真刀嗎？ 師父說：這也是羖羊角。 問：如果國王的寶庫里本來沒有真刀，為什麼說王子拿著國王寶庫里的真刀去到異國？怎麼能說沒有呢？ 師父說：拿著刀出去，這是比喻如來的使者。你如果說王子拿著國王寶庫里的真刀出去，那麼寶庫就應該空了。本源的虛空本性，不可能被其他人拿走。這是什麼話？假設你有，都叫做羖羊角。 問：迦葉（Kasyapa）領受佛的心印，可以成為傳話的人嗎？ 師父說：可以。 問：如果是傳話的人，應該離不開羖羊角吧？ 師父說：迦葉自己領悟了本心，所以不是羖羊角。如果以領悟如來的心，見到如來的意，見到如來的色相，就屬於如來的使者，是傳話的人。
【English Translation】 English version: If one does not interpret based on names and forms, I say that such a person, even if sought throughout the ten directions of the world, cannot be found. Because there is no second person, they can inherit the position of the Patriarch and can also be called a descendant of Shakyamuni, because they are pure and without impurities.
It is said that if a king becomes a Buddha, the prince will also follow him into homelessness. This meaning is difficult to understand. I am just telling you, do not seek it, for seeking will lead to loss. It is like a foolish person who shouts in the mountains, and the echo comes from the valley, so they run down the mountain to chase it, but they cannot catch it. They shout again, and the echo from the mountain responds, so they run up the mountain to chase it. In this way, for thousands of lifetimes, they are just people chasing after sounds and echoes, wasting their lives and dying in vain. If you have no sound, you will have no echo. Nirvana (Nirvana) is without hearing, without knowing, without sound, with traces cut off, with paths ended. If you can attain this, you will be slightly next door to the Patriarch.
Question: If there is no such sword in the king's treasury, I hope you will enlighten me. The Master said: The king's treasury is the nature of emptiness (Sunyata). It can contain the worlds of emptiness in the ten directions, all of which do not go beyond your mind. It can also be called Akasagarbha Bodhisattva (Akasagarbha Bodhisattva). If you say it is existent or non-existent, neither existent nor non-existent, it will all become a goat's horn. A goat's horn is what you are seeking. Question: Is there a real sword in the king's treasury? The Master said: This is also a goat's horn. Question: If there was originally no real sword in the king's treasury, why is it said that the prince took the real sword from the king's treasury to a foreign country? How can you say there is none? The Master said: Taking the sword out is a metaphor for the Tathagata's messenger. If you say that the prince took the real sword from the king's treasury, then the treasury should be empty. The original source of emptiness cannot be taken away by others. What kind of talk is this? Even if you have it, it is all called a goat's horn. Question: Can Kasyapa (Kasyapa), who received the Buddha's mind seal, become a messenger? The Master said: Yes. Question: If he is a messenger, he should not be able to leave the goat's horn, right? The Master said: Kasyapa himself realized his original mind, so it is not a goat's horn. If one realizes the Tathagata's mind, sees the Tathagata's intention, and sees the Tathagata's form, then they belong to the Tathagata's messenger and are a messenger.
所以阿難為侍者二十年。但見如來色相。所以被佛呵云。唯觀救世者。不能離得羖羊角。
問。執劍于瞿曇前者。如何 師云。五百菩薩得宿命智。見過去生業障。五百者。即你五陰身是。以見此宿障故。求佛求菩提涅槃。所以文殊將智解劍。害此有見佛心故。故言你當善害 云。何者是劍 師云。解心是劍 云。解心既是劍。斷此有見佛心。只如能斷見心。何能除得 師云。還將你無分別智。斷此有見分別心 云。如作有見。有求佛心。將無分別智劍斷。爭奈有智劍在何 師云。若無分別智。害有見無見。無分別智亦不可得 云。不可以智更斷智。不可以劍更斷劍 師云。劍自害劍。劍劍相害。即劍亦不可得。智自害智。智智相害。即智亦不可得。母子俱喪。亦復如是。
問。如何是見性 師云。性即是見。見即是性。不可以性更見性。聞即是性。不可以性更聞性。只你作性見。能聞能見性。便有一異法生。他分明道。所可見者。不可更見。你云何頭上更著頭。他分明道。如盤中散珠。大者大圓。小者小圓。各各不相知。各各不相礙。起時不言我起。滅時不言我滅。所以四生六道。未有不如時。
且眾生不見佛。佛不見眾生。四果不見四向。四向不見四果。三賢十聖不見等妙二覺。等妙二覺不見
【現代漢語翻譯】 現代漢語譯本 所以阿難（Ananda，佛陀的十大弟子之一）作為侍者服侍佛陀二十年，僅僅看到了如來的色相（rupa-kaya，佛陀的形體）。因此被佛陀呵斥說：『只觀察救世主的外表，不能脫離像羖羊角（gulingjiao，比喻狹隘的見解）一樣的侷限。』
問：在瞿曇（Gotama，釋迦牟尼佛的姓氏）面前執劍是什麼意思？ 師父說：『五百菩薩（pusa，菩薩是佛教中發願要普度眾生的修行者）獲得了宿命智（su ming zhi，瞭解過去世的能力），看到了過去生的業障（ye zhang，由過去的惡行造成的障礙）。這五百菩薩，就是你的五陰身（wu yin shen，構成個體的五種要素：色、受、想、行、識）。因為看到了這些宿世的業障，所以才求佛、求菩提（puti，覺悟）、求涅槃（niepan，解脫）。所以文殊（Wenshu，文殊菩薩，象徵智慧）用智慧之劍，來斬斷這種有見佛心（you jian fo xin，執著于外在佛的觀念）。所以說你應該善於斬斷它。』 問：什麼是劍？ 師父說：『理解心就是劍。』 問：理解心既然是劍，斬斷了這種有見佛心，那麼能斬斷見心的，又如何去除呢？ 師父說：『還是用你的無分別智（wu fenbie zhi，不加區分的智慧）來斬斷這種有見分別心（you jian fenbie xin，有分別的執著心）。』 問：如果產生有見，有求佛之心，用無分別智劍斬斷，但是有智之劍又在哪裡呢？ 師父說：『如果沒有無分別智，就無法斬斷有見和無見，無分別智也無法獲得。』 問：不能用智慧再斬斷智慧，不能用劍再斬斷劍。 師父說：『劍自己斬斷劍，劍與劍互相斬斷，那麼劍也就不可得了。智慧自己斬斷智慧，智慧與智慧互相斬斷，那麼智慧也就不可得了。母子俱喪，也是這個道理。』
問：什麼是見性（jian xing，認識本性）？ 師父說：『性就是見，見就是性。不能用性再去見性。聞就是性，不能用性再去聞性。只是你把性當作能見能聞的東西，就會產生一種差異之法。他分明地說，所能見到的，不能再見。你為什麼頭上還要再安一個頭呢？他分明地說，如同盤中散落的珠子，大的大而圓，小的小而圓，各自不相知，各自不相礙。起的時候不說我起，滅的時候不說我滅。所以四生六道（si sheng liu dao，眾生輪迴的六個道），沒有不順應時節的。』
而且眾生不見佛，佛不見眾生。四果（siguo，聲聞乘的四個果位：須陀洹、斯陀含、阿那含、阿羅漢）不見四向（sixiang，趨向於四果的修行階段），四向不見四果。三賢十聖（sanxian shisheng，菩薩修行的不同階段）不見等妙二覺（dengmiao erjue，指等覺菩薩和妙覺菩薩）。等妙二覺不見。
【English Translation】 English version Therefore, Ananda (one of the ten principal disciples of the Buddha) served as an attendant for twenty years, but only saw the rupa-kaya (form body) of the Tathagata (another name for the Buddha). Therefore, he was scolded by the Buddha, saying: 'Only observing the savior's appearance, one cannot escape being limited like a gulingjiao (goat's horn, a metaphor for narrow-minded views).'
Question: What does it mean to hold a sword before Gotama (the family name of Shakyamuni Buddha)? The master said: 'Five hundred Bodhisattvas (beings who vow to liberate all sentient beings) attained the power of knowing past lives (su ming zhi), and saw the karmic obstacles (ye zhang, obstacles caused by past misdeeds) from past lives. These five hundred are your five skandhas (wu yin shen, the five aggregates that constitute an individual: form, feeling, perception, volition, and consciousness). Because they saw these past karmic obstacles, they sought the Buddha, sought Bodhi (enlightenment), and sought Nirvana (liberation). Therefore, Manjushri (Wenshu, the Bodhisattva of wisdom) uses the sword of wisdom to cut off this 'having-seen-the-Buddha' mind (you jian fo xin, the concept of clinging to the external Buddha). Therefore, it is said that you should be good at cutting it off.' Question: What is the sword? The master said: 'Understanding the mind is the sword.' Question: Since understanding the mind is the sword, and it cuts off this 'having-seen-the-Buddha' mind, then how can that which cuts off the seeing-mind be removed? The master said: 'You still use your non-discriminating wisdom (wu fenbie zhi, wisdom without distinctions) to cut off this 'having-seen' discriminating mind (you jian fenbie xin, a mind with discriminating attachments).' Question: If one generates 'having-seen,' and has a mind seeking the Buddha, and uses the non-discriminating wisdom-sword to cut it off, then where is the wisdom-sword? The master said: 'If there is no non-discriminating wisdom, one cannot cut off 'having-seen' and 'not-having-seen,' and non-discriminating wisdom cannot be attained.' Question: One cannot use wisdom to cut off wisdom again, one cannot use a sword to cut off a sword again. The master said: 'The sword cuts off the sword itself, swords cut each other, then the sword is unattainable. Wisdom cuts off wisdom itself, wisdoms cut each other, then wisdom is unattainable. Mother and child both lost, it is also like this.'
Question: What is seeing the nature (jian xing, recognizing one's true nature)? The master said: 'Nature is seeing, seeing is nature. One cannot use nature to see nature again. Hearing is nature, one cannot use nature to hear nature again. If you treat nature as something that can see and hear, then a different dharma (teaching) will arise. He clearly said that what can be seen cannot be seen again. Why do you put another head on your head? He clearly said, like scattered pearls in a tray, the large ones are large and round, the small ones are small and round, each not knowing the other, each not obstructing the other. When arising, they do not say 'I arise,' when ceasing, they do not say 'I cease.' Therefore, the four births and six realms (si sheng liu dao, the six realms of reincarnation) are never out of season.'
Moreover, sentient beings do not see the Buddha, and the Buddha does not see sentient beings. The four fruits (siguo, the four stages of enlightenment in the Hearer vehicle: Srotapanna, Sakradagamin, Anagamin, Arhat) do not see the four paths (the stages of practice leading to the four fruits), and the four paths do not see the four fruits. The three sages and ten saints (sanxian shisheng, different stages of Bodhisattva practice) do not see the Equal and Wonderful Two Awakenings (dengmiao erjue, referring to Bodhisattvas of Equal Enlightenment and Wonderful Enlightenment). The Equal and Wonderful Two Awakenings do not see.
三賢十聖。乃至水不見火。火不見水。地不見風。風不見地。眾生不入法界。佛不出法界。所以法性無去來。無能所見。既如此。因什麼道我見我聞。于善知識處得契悟。善知識與我說法。諸佛出世與眾生說法。迦旃延祗為以生滅心傳實相法。被凈名呵責。分明道。一切法本來無縛。何用解。他本來不染。何用凈。他故云。實相如是。豈可說乎。汝今只成是非心．染凈心。學得一知一解。繞天下行。見人便擬定當取。誰有心眼。誰強誰弱。若也如此。天地懸殊。更說什麼見性。
問。既言性即見。見即性。只如性。自無障礙。無齊限。云何隔物即不見。又于虛空中。近即見。遠即不見者。如何 師云。此是你妄生異見。若言隔物不見。無物言見。便謂性有隔礙者。全無交涉。性且非見非不見。法亦非見非不見。若見性人。何處不是我之本性。所以六道四生．山河大地。總是我之性凈明體。故云。見色便見心。色心不異故。只為取相作見聞覺知。去卻前物。始擬得見者。即墮二乘人中依通見解也。虛空中。近則見。遠則不見。此是外道中收。分明道。非內亦非外。非近亦非遠。近而不可見者。萬物之性也。近尚不可見。更道遠而不可見。有什麼意智。
問。學人不會。和尚如何指示 師云。我無一物。從來
【現代漢語翻譯】 現代漢語譯本： 三賢（指菩薩修行過程中的三個階段：十住、十行、十回向）十聖（指十地菩薩）。乃至水不能見到火，火不能見到水，地不能見到風，風不能見到地，眾生不能進入法界（一切諸法的本體），佛也不能超出法界。所以法性（諸法的真實本性）沒有來去，沒有能見和所見。既然如此，為什麼說我見我聞呢？在善知識（指導修行的老師）處得到契悟。善知識為我說法，諸佛出世為眾生說法。迦旃延（佛陀的弟子，以善於論議著稱）只因爲用生滅心傳達實相法（諸法的真實面貌），被維摩詰（凈名，一位在家菩薩）呵責。分明地說，一切法本來沒有束縛，何須解脫？它本來不染污，何須凈化？他故而說，實相就是這樣，怎麼可以用言語表達呢？你現在只是成就了是非心、染凈心，學到一點知識和見解，就到處炫耀。見到人就想評判，誰有智慧，誰強誰弱。如果這樣，就和真理相差太遠了，還說什麼見性（證悟自性）？
問：既然說性就是見，見就是性，既然自性沒有障礙，沒有邊際，為什麼隔著東西就看不見？又在虛空中，近處就能看見，遠處就看不見，這是為什麼？ 師父說：這是你妄生分別見解。如果說隔著東西就看不見，沒有東西就能看見，就認為自性有隔礙，那就完全不相干了。自性既非見也非不見，法也既非見也非不見。如果見性的人，哪裡不是我的本性？所以六道四生（六道輪迴中的各種生命形態）、山河大地，都是我的性凈明體。所以說：『見色便見心，色心不異。』只因爲執著于外相，產生見聞覺知，去掉前面的事物，才想要得到見性，這就墮入了二乘人（聲聞乘和緣覺乘）的依通見解中。虛空中，近處能看見，遠處不能看見，這是外道（佛教以外的宗教）的說法。分明地說，非內也非外，非近也非遠。近在眼前卻不可見的是萬物的本性。近尚且不可見，還說什麼遠而不可見，有什麼意義？
問：學人不能理解，和尚您如何指示？ 師父說：我一無所有，從來如此。
【English Translation】 English version: The Three Worthies (referring to the three stages of a Bodhisattva's practice: the Ten Dwellings, Ten Practices, and Ten Dedications) and the Ten Sages (referring to the Ten Bhumis of a Bodhisattva). To the point that water cannot see fire, fire cannot see water, earth cannot see wind, wind cannot see earth, sentient beings cannot enter the Dharmadhatu (the essence of all phenomena), and Buddhas cannot transcend the Dharmadhatu. Therefore, Dharmata (the true nature of all phenomena) has no coming or going, no seer or seen. Since this is the case, why do you speak of 'I see, I hear'? You gain enlightenment at the place of a Kalyanamitra (a virtuous spiritual friend). The Kalyanamitra speaks the Dharma for me, and the Buddhas appear in the world to speak the Dharma for sentient beings. Katyayana (a disciple of the Buddha, known for his skill in debate) was rebuked by Vimalakirti (Neti-ming, a lay Bodhisattva) for transmitting the Real Mark Dharma (the true appearance of all phenomena) with a mind of arising and ceasing. He clearly stated, 'All dharmas are originally unbound, what need is there for liberation? They are originally unpolluted, what need is there for purification?' Therefore, he said, 'Such is the Real Mark, how can it be spoken of?' You are now only creating minds of right and wrong, minds of defilement and purity, learning a little knowledge and understanding, and going around showing off. When you see people, you want to judge them, who is wise, who is strong, who is weak. If it is like this, the difference is too great, what more can be said about seeing the nature (realizing one's own nature)?
Question: Since it is said that nature is seeing, and seeing is nature, and since self-nature has no obstacles and no limits, why is it that when something is in the way, it cannot be seen? And in empty space, it can be seen when it is near, but not when it is far away, why is that? The Master said: This is because you are falsely creating different views. If you say that you cannot see when something is in the way, and you can see when there is nothing in the way, and you think that self-nature has obstacles, then that is completely irrelevant. Self-nature is neither seeing nor not seeing, and the Dharma is neither seeing nor not seeing. If a person sees the nature, where is it that is not my own nature? Therefore, the six realms and four births (various life forms in the six realms of reincarnation), mountains, rivers, and the great earth, are all my pure and bright essence of nature. Therefore, it is said: 'Seeing form is seeing mind, form and mind are not different.' It is only because you are attached to external appearances and create seeing, hearing, awareness, and knowledge, and you remove the things in front of you in order to try to see the nature, that you fall into the views of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) that rely on supernatural powers. In empty space, you can see when it is near, but not when it is far away, this is the teaching of external paths (religions other than Buddhism). It is clearly stated, 'Neither inside nor outside, neither near nor far.' What is near but cannot be seen is the nature of all things. If what is near cannot be seen, what is the point of saying that what is far away cannot be seen, what is the meaning of that?
Question: The student does not understand, how does the Master instruct? The Master said: I have nothing, it has always been like this.
不曾將一物與人。你無始已來。只為被人指示。覓契覓會。此可不是弟子與師俱陷王難。你但知一念不受。即是無受身。一念不想。即是無想身。決定不遷流造作。即是無行身。莫思量卜度分別。即是無識身。
你如今才瞥起一念。即入十二因緣。無明緣行。亦因亦果。乃至老死。亦因亦果。故善財童子一百一十處求善知識。只向十二因緣中求。最後見彌勒。彌勒卻指見文殊。文殊者。即汝本地無明。若心心別異。向外求善知識者。一念才生即滅。才滅又生。所以汝等比丘。亦生亦老。亦病亦死。酬因答果已來。即五聚之生滅。五聚者。五陰也。一念不起。即十八界空。即身便是菩提華果。即心便是靈智。亦云靈臺。若有所住著。即身為死屍。亦云守死屍鬼。
問。凈名默然。文殊讚歎云。是真入不二法門。如何 師云。不二法門。即你本心也。說與不說。即有起滅。無言說時。無所顯示。故文殊讚歎。
云。凈名不說時。聲有斷滅否 師云。語即默。默即語。語默不二。故云聲之實性亦無斷滅。文殊本聞亦不斷滅。所以如來常說。未曾有不說時。如來說即是法。法即是說。法說不二故。乃至報化二身。菩薩聲聞。山河大地。水鳥樹林。一時說法。所以語亦說。默亦說。終日說而未嘗說。既若如是
【現代漢語翻譯】 現代漢語譯本 未曾將任何東西給予他人。你從無始以來，只是因為被人指示，才去尋求契合和領會。這難道不是弟子和師父一同陷入困境嗎？你只要知道一念不接受，就是無受身；一念不想，就是無想身；決定不遷流造作，就是無行身；不要思量卜度分別，就是無識身。
你現在才剛瞥起一念，就進入了十二因緣（duadasanga，佛教關於生命輪迴的理論）。無明緣行，既是因也是果，乃至老死，既是因也是果。所以善財童子（Sudhana）一百一十處求善知識，只是在十二因緣中尋求。最後見到彌勒（Maitreya，未來佛），彌勒卻指引他去見文殊（Manjusri，智慧的菩薩）。文殊，就是你本地的無明。如果心心別異，向外求善知識，一念才生就滅，才滅又生。所以你們這些比丘（bhikkhu，佛教僧侶），也生也老，也病也死，酬因答果以來，就是五聚的生滅。五聚，就是五陰（panca-khandha，構成個體的五種要素）也。一念不起，就是十八界空，這身便是菩提華果，這心便是靈智，也叫做靈臺。如果有所住著，這身便是死屍，也叫做守死屍鬼。
問：維摩詰（Vimalakirti）默然不語，文殊讚歎說：『這是真正進入不二法門。』這是為什麼？師父說：『不二法門，就是你的本心啊。說與不說，就有起滅。沒有言說時，沒有什麼可以顯示。』所以文殊讚歎。
問：維摩詰不說時，聲音有斷滅嗎？師父說：『語即是默，默即是語，語默不二，所以說聲音的實性也沒有斷滅。文殊的本聞也沒有斷滅。』所以如來（Tathagata，佛的稱號）常說，未曾有不說時。如來說即是法，法即是說，法說不二。乃至報身（sambhogakaya，佛的報應身）化身（nirmanakaya，佛的化身），菩薩（bodhisattva，追求覺悟的個體），聲聞（sravaka，通過聽聞佛法而證悟的弟子），山河大地，水鳥樹林，一時說法。所以語也說，默也說，終日說而未嘗說。既然是這樣……
【English Translation】 English version Never have I given a single thing to anyone. From beginningless time, you have only sought connection and understanding because you were instructed by others. Isn't this a situation where both disciple and master are trapped in difficulty? You only need to know that not accepting a single thought is the 'no-receiving body'; not thinking a single thought is the 'no-thinking body'; resolutely not changing, flowing, or creating is the 'no-acting body'; do not ponder, divine, or discriminate, and that is the 'no-knowing body'.
The moment you stir a single thought, you enter the Twelve Nidanas (duadasanga, the Buddhist theory of the cycle of life). Ignorance conditions action, which is both cause and effect, and so on, until old age and death, which are also both cause and effect. Therefore, Sudhana (Sudhana) sought good teachers in one hundred and ten places, seeking only within the Twelve Nidanas. Finally, he saw Maitreya (Maitreya, the future Buddha), who then directed him to see Manjusri (Manjusri, the Bodhisattva of wisdom). Manjusri is your inherent ignorance. If your mind is different from moment to moment, seeking good teachers externally, a single thought arises and then ceases, and after ceasing, it arises again. Therefore, you bhikkhus (bhikkhu, Buddhist monks) are born, age, become ill, and die, repaying causes and answering effects, which is the arising and ceasing of the five aggregates. The five aggregates are the five skandhas (panca-khandha, the five aggregates that constitute an individual). When a single thought does not arise, the eighteen realms are empty, and this body is the flower and fruit of Bodhi, and this mind is spiritual wisdom, also called the spiritual platform. If there is any attachment, this body is a corpse, also called a ghost guarding a corpse.
Question: Vimalakirti (Vimalakirti) remained silent, and Manjusri praised, 'This is truly entering the non-dual Dharma gate.' Why? The Master said, 'The non-dual Dharma gate is your original mind. Speaking or not speaking involves arising and ceasing. When there is no speech, there is nothing to reveal.' Therefore, Manjusri praised.
Question: When Vimalakirti does not speak, does the sound cease? The Master said, 'Speech is silence, and silence is speech. Speech and silence are not two, so it is said that the true nature of sound does not cease. Manjusri's original hearing also does not cease.' Therefore, the Tathagata (Tathagata, title of the Buddha) always says that there has never been a time when he did not speak. What the Tathagata speaks is the Dharma, and the Dharma is what is spoken. Dharma and speech are not two. Even the Sambhogakaya (sambhogakaya, the reward body of the Buddha) and Nirmanakaya (nirmanakaya, the transformation body of the Buddha), Bodhisattvas (bodhisattva, individuals seeking enlightenment), Sravakas (sravaka, disciples who attain enlightenment through hearing the Dharma), mountains, rivers, the great earth, water birds, and trees all preach the Dharma at the same time. Therefore, speech also speaks, and silence also speaks, speaking all day long without ever speaking. Since it is like this...'
。但以默為本。
問。聲聞人藏形於三界。不能藏於菩提者。如何 師云。形者。質也。聲聞人但能斷三界見修。已離煩惱。不能藏於菩提。故還被魔王。于菩提中捉得。于林中宴坐。還成微細見菩提心也。菩薩人已於三界菩提決定不捨不取。不取故。七大中覓他不得。不捨故。外魔亦覓他不得。你但擬著一法。印子早成也。
印著有。即六道四生文出。印著空。即無相文現。如今但知決定不印一切物。此印為虛空。不一不二。空本不空。印本不有。十方虛空世界。諸佛出世。如見電光一般。觀一切蠢動含靈。如響一般。見十方微塵國土。恰似海中一滴水相似。聞一切甚深法。如幻如化。心心不異。法法不異。乃至千經萬論。只為你之一心。若能不取一切相。故言如是一心中。方便勤莊嚴。
問。如我昔為歌利王割截身體。如何 師云。仙人者。即是你心。歌利王者。好求也。不守王位。謂之貪利。如今學人。積功累德。見者便擬學。與歌利王何別。如見色時。壞卻仙人眼。聞聲時。壞卻仙人耳。乃至覺知時。亦復如是。喚作節節支解 云。只如仙人忍時。不合更有節節支解。不可一心忍。一心不忍也 師云。你作無生見．忍辱解．無求解。總是傷損 云。仙人被割時。還知痛否 師云。痛 云。
【現代漢語翻譯】 現代漢語譯本：只是以沉默為根本。
問：聲聞乘的人可以將形體藏匿於三界之中，卻無法藏匿於菩提之中，這是為什麼？ 師父說：『形』指的是質礙。聲聞乘的人只能斷除三界中的見惑和修惑，已經脫離了煩惱。但他們不能藏匿於菩提之中，所以還是會被魔王在菩提中抓住。他們在林中靜坐，仍然會產生微細的執著菩提之心。菩薩乘的人已經確定在三界和菩提中不捨棄也不執取。因為不執取，所以在七大（地、水、火、風、空、見、識）中找不到他；因為不捨棄，所以外面的魔也找不到他。你只要稍微執著於一個法，印記就立刻形成了。
印上『有』，六道四生的紋路就顯現出來；印上『空』，無相的紋路就顯現出來。現在只要知道決定不印上任何事物，這個印就是虛空，不一不二，空的本質不是空，印的本質不是有。十方虛空世界，諸佛出世，就像看到閃電一樣。看待一切蠢動含靈的生命，就像聽到迴響一樣。看到十方微塵國土，就像看到大海中的一滴水一樣。聽到一切甚深的佛法，如夢如幻。心心之間沒有差異，法法之間沒有差異。乃至千經萬論，都只是爲了你的這一顆心。如果能夠不執取一切相，所以說在這樣的一心中，方便地勤奮莊嚴。
問：就像我過去作為歌利王（Koli King，殘暴的國王）割截仙人身體一樣，這是為什麼？ 師父說：仙人，就是你的心。歌利王，就是喜歡追求。不守護王位，就叫做貪圖利益。現在學佛的人，積累功德，看到什麼就想學，和歌利王有什麼區別？就像看到美色時，損壞了仙人的眼睛；聽到聲音時，損壞了仙人的耳朵；乃至覺知的時候，也是這樣。這就叫做節節支解。』 （有人）問：『就像仙人忍受的時候，不應該再有節節支解。難道會一心忍受，一心不忍受嗎？』 師父說：『你作無生之見、忍辱之解、無求之解，都是損傷。』 （有人）問：『仙人被割截的時候，還知道疼痛嗎？』 師父說：『痛。』
【English Translation】 English version: Simply take silence as the foundation.
Question: Why can a Shravaka (Śrāvaka, Hearer) hide his form within the Three Realms (Trailokya), but not within Bodhi (Enlightenment)? The Master said: 'Form' refers to substance. A Shravaka can only sever the views and practices within the Three Realms, having already departed from afflictions. However, they cannot hide within Bodhi, so they are still caught by the Mara (Māra, demon) within Bodhi. Sitting in meditation in the forest, they still develop subtle attachments to the Bodhi mind. A Bodhisattva (Enlightenment Being) has already determined not to abandon or grasp in the Three Realms and Bodhi. Because they do not grasp, they cannot be found within the Seven Great Elements (earth, water, fire, wind, space, perception, consciousness); because they do not abandon, external demons also cannot find them. If you merely cling to one dharma (Dharma, teaching), the imprint is immediately formed.
If you imprint 'existence,' the patterns of the Six Paths (Gati) and Four Births (Yoni) appear; if you imprint 'emptiness,' the pattern of no-form manifests. Now, simply know to resolutely not imprint any object; this imprint is emptiness, neither one nor two. The essence of emptiness is not empty; the essence of the imprint is not existent. The Buddhas (Buddha, awakened one) appearing in the ten directions of empty space are like seeing a flash of lightning. View all moving and sentient beings as like an echo. See the lands of dust motes in the ten directions as like a drop of water in the ocean. Hear all profound dharmas as like illusions and transformations. Mind to mind is not different; dharma to dharma is not different. Even thousands of sutras (Sūtra, scripture) and treatises (Shastra), are only for your one mind. If you can not grasp any appearance, therefore it is said that in such a mind, diligently adorn with skillful means.
Question: How is it like when I, in the past, as the Koli King (Koli King, a cruel king), cut off the body of the Rishi (Ṛṣi, sage)? The Master said: The Rishi is your mind. The Koli King is fond of seeking. Not guarding the throne is called greed for profit. Now, students of Buddhism accumulate merit and virtue, and try to learn whatever they see, what is the difference from the Koli King? It is like when seeing beauty, the eyes of the Rishi are damaged; when hearing sounds, the ears of the Rishi are damaged; even when being aware, it is also like this. This is called dismemberment.' (Someone) asked: 'Just like when the Rishi was enduring, there should be no more dismemberment. Is it not that one mind endures, and one mind does not endure?' The Master said: 'Your views of no-birth, interpretations of forbearance, and interpretations of no-seeking are all damaging.' (Someone) asked: 'When the Rishi was being cut, did he still know pain?' The Master said: 'Pain.'
此中無受者。是誰受痛師云。你既不痛。出頭來覓個什麼。
問。然燈佛授記。為在五百歲中。五百歲外 師云。五百歲中不得授記。所言授記者。你本心決定不忘不失。有為中不取菩提。但以了世非世。亦不出五百歲外別得授記。亦不於五百歲中得授記 云。了世非世三際相可得已否 師云。無一法可得 云。何故言頻經五百世。前後極時長 師云。五百世長遠。當知猶是仙人。故然燈授記時。實無少法可得。
問。教中雲。銷我億劫顛倒想。不歷僧只獲法身者。如何 師云。若以三無數劫修行。有所證得者。盡恒沙劫不得。若於一剎那中獲得法身。直了見性者。猶是三乘教之極談也。何以故。以見法身可獲故。皆屬不了義教中收。
問。見法頓了者。見祖師意否 師云。祖師心。出虛空外 云。有限劑否 師云。有無限劑。此皆數量對待之法。祖師心。且非有限量。非無限量。亦非非有無限量。以絕對故。你如今學者。未能出得三乘教外。爭喚作禪師。分明向你道。一等學禪。莫取次妄生異見。如人飲水。冷暖自知。一行一住。一剎那間。唸唸不異。若不如是。不免輪迴。
問。佛身無為。不墮諸數。何故佛身舍利八斛四斗 師云。你作如是見。祗見假舍利。不見真舍利 云。舍利為是
【現代漢語翻譯】 現代漢語譯本： 問：這裡沒有承受者，是誰在承受痛苦？ 師父說：既然你不感到痛苦，出來尋找什麼呢？
問：燃燈佛（Dipamkara Buddha）授記，是在五百歲之內，還是五百歲之外？ 師父說：五百歲之內不能授記。所說的授記，是指你本心堅定不忘不失，在有為法中不追求菩提（Bodhi，覺悟）。只是了知世間非世間，也不在五百歲之外另外得到授記，也不在五百歲之內得到授記。 問：了知世間非世間，過去、現在、未來三際的相可以得到嗎？ 師父說：沒有一法可以得到。 問：為什麼說頻經五百世，前後時間極長？ 師父說：五百世雖然長遠，要知道仍然是仙人。所以燃燈佛授記時，實際上沒有絲毫法可以得到。
問：教義中說：『銷我億劫顛倒想，不歷僧祇獲法身』，這是什麼意思？ 師父說：如果用三大阿僧祇劫（asamkhya kalpas）修行，有所證得，即使經歷恒河沙數劫也無法獲得。如果在一剎那間獲得法身，直接了見自性，也只是三乘教法的極致之談。為什麼呢？因為見到法身是可以獲得的，都屬於不了義教的範疇。
問：見法頓悟的人，見到祖師（Patriarch）的意旨了嗎？ 師父說：祖師的心，超出虛空之外。 問：有限度嗎？ 師父說：有無限度。這些都是數量對待之法。祖師的心，既非有，也非無，也非非有非無**，因為是絕對的。你們現在學禪的人，未能超出三乘教外，怎麼能叫做禪師？分明告訴你們，同樣是學禪，不要隨便妄生異見。如同人飲水，冷暖自知。一行一住，一剎那間，唸唸不異。如果不是這樣，免不了輪迴。
問：佛身無為，不屬於任何數量，為什麼佛身舍利有八斛四斗？ 師父說：你作這樣的見解，只見到假舍利，沒見到真舍利。 問：舍利是……
【English Translation】 English version: Question: If there is no receiver here, who is experiencing the pain? The Master said: Since you are not in pain, what are you seeking by coming forward?
Question: Was Dipamkara Buddha』s (Dipamkara Buddha) prediction given within the five hundred years or beyond the five hundred years? The Master said: Predictions are not given within the five hundred years. The so-called prediction refers to your original mind being firm, unwavering, and not lost, not seeking Bodhi (Bodhi, enlightenment) in conditioned dharmas. Simply understanding the world as non-world, you will not receive a separate prediction beyond the five hundred years, nor will you receive a prediction within the five hundred years. Question: Can the characteristics of the three times—past, present, and future—be attained in understanding the world as non-world? The Master said: No dharma can be attained. Question: Why is it said that one frequently passes through five hundred lifetimes, with extremely long periods of time before and after? The Master said: Although five hundred lifetimes are long, know that it is still the realm of immortals. Therefore, when Dipamkara Buddha gave the prediction, in reality, there was not the slightest dharma to be attained.
Question: The teachings say, 'Extinguish my inverted thoughts of countless kalpas, and attain the Dharmakaya (Dharmakaya, the body of the Dharma) without going through asamkhya kalpas.' What does this mean? The Master said: If you cultivate for three great asamkhya kalpas (asamkhya kalpas) and attain something, you will not attain it even after kalpas as numerous as the sands of the Ganges. If you attain the Dharmakaya in a single instant and directly see your nature, it is still just the ultimate talk of the Three Vehicles. Why? Because seeing the Dharmakaya is something that can be attained, it all falls within the category of teachings that are not definitive.
Question: Does one who suddenly understands the Dharma see the Patriarch』s (Patriarch) intention? The Master said: The Patriarch』s mind is beyond empty space. Question: Is there a limit? The Master said: There are limitless limits. These are all methods of quantity and comparison. The Patriarch』s mind is neither existent, nor non-existent, nor neither existent nor non-existent**, because it is absolute. You who are studying Zen now, if you cannot go beyond the teachings of the Three Vehicles, how can you be called a Zen Master? I tell you plainly, if you are all studying Zen, do not casually give rise to wrong views. It is like a person drinking water, knowing for themselves whether it is cold or warm. In every action, every dwelling, in every instant, let your thoughts be consistently the same. If it is not like this, you will not avoid reincarnation.
Question: The Buddha's body is unconditioned and does not fall into any numbers. Why then are there eight hu and four dou of the Buddha's bodily relics? The Master said: If you have such a view, you only see the false relics and do not see the true relics. Question: The relics are...
本有。為復功勛 師云。非是本有。亦非功勛 云。若非本有。又非功勛。何故如來舍利。唯煉唯精。金骨常存 師乃呵云。你作如此見解。爭喚作學禪人。你見虛空。曾有骨否。諸佛心同太虛。覓什麼骨 云。如今既有舍利。此是何法 師云。此從你妄想心生。即見舍利 云。和尚還有舍利否。請將出來看 師云。真舍利難見。你但以十指撮盡妙高峰為微塵。即見真舍利。夫參禪學道。須得一切處不生心。只論忘機即佛道隆。分別即魔軍盛。畢竟無毛頭許少法可得。
問。祖師傳法。付與何人 師云。無法與人 云。何故二祖請師安心 師云。你若道有。二祖即合覓得心。覓心不可得故。所以道。與你安心竟。若有所得。全歸生滅。
問。佛窮得無明否即 師云。無明即是一切諸佛得道之處。所以緣起是道場。所見一塵一色。便合無邊理性。舉足下足不離道場。道場者。無所得也。我向你道。只為無所得。名為坐道場 云。無明者。為明為暗 師云。非明非暗。明暗是代謝之法。無明且不明亦不暗。不明祇是本明。不明不暗。只是本明。不明不暗。只者一句子。亂卻天下人眼。所以道。假使滿世間。皆如舍利弗。盡思共度量。不能測佛智。其無礙慧出過虛空。無你語論處。釋迦量等三千大千世界。忽有
【現代漢語翻譯】 現代漢語譯本： 問：本來就有（佛性）嗎？還是因為功勛（修行）而得？ 師父說：不是本來就有，也不是因為功勛。 問：如果不是本來就有，也不是因為功勛，為什麼如來的舍利，越煉越精純，金色的骨頭常存不壞？ 師父於是呵斥道：你作如此見解，怎能稱作學禪人？你見虛空，曾有骨頭嗎？諸佛的心如同太虛空，你尋找什麼骨頭？ 問：如今既然有舍利，這又是什麼法？ 師父說：這從你妄想心生，才見到舍利。 問：和尚還有舍利嗎？請拿出來看看。 師父說：真舍利難以見到。你但以十指撮盡妙高峰（山名）為微塵，就見到真舍利。參禪學道的人，須得在一切處不生心。只論忘卻機心，佛道就興隆；分別執著，魔軍就強盛。畢竟沒有絲毫小法可以得到。
問：祖師傳法，付與何人？ 師父說：無法可與人。 問：為什麼二祖（慧可）請師父（菩提達摩）安心？ 師父說：你若說有（心），二祖就應當覓得心。覓心不可得，所以說：與你安心竟。若有所得，全都歸於生滅。
問：佛能窮盡無明（根本煩惱）嗎？ 師父說：無明就是一切諸佛得道之處。所以緣起（諸法生起）就是道場。所見一塵一色，便合乎無邊理性。舉足下足不離道場。道場，就是無所得。我告訴你，只因爲無所得，才名為坐道場。 問：無明，是明還是暗？ 師父說：非明非暗。明暗是代謝之法。無明且不明也不暗。不明只是本明。不明不暗，只是本明。不明不暗，只是這一句話，擾亂了天下人的眼睛。所以說：假使滿世間，都如舍利弗（智慧第一的佛陀弟子），盡思共度量，也不能測佛智。其無礙慧出過虛空，沒有你說話議論的地方。釋迦（牟尼佛）量等三千大千世界，忽然有（以下內容缺失）
【English Translation】 English version: Question: Is it inherent (Buddha-nature)? Or is it obtained through merit (cultivation)? The master said: It is neither inherent nor due to merit. Question: If it is neither inherent nor due to merit, why are the relics of the Tathagata (another name for Buddha) refined and purified, and the golden bones remain imperishable? The master then scolded: With such a view, how can you be called a Zen practitioner? Have you ever seen bones in the void? The minds of all Buddhas are like the great void. What bones are you looking for? Question: Now that there are relics, what Dharma (law, teaching) is this? The master said: This arises from your deluded mind, and then you see the relics. Question: Does the abbot have relics? Please show them to us. The master said: True relics are difficult to see. If you gather the entire Mount Miaogao (name of a mountain) with your ten fingers into dust, then you will see the true relics. Those who practice Zen and study the Way must not give rise to thoughts in all places. Only by forgetting scheming minds will the Buddha-way flourish; discrimination and attachment will cause the army of Mara (demon) to thrive. Ultimately, there is not a single hair's breadth of Dharma to be obtained.
Question: To whom did the Patriarch (Bodhidharma) transmit the Dharma? The master said: There is no Dharma to give to anyone. Question: Why did the Second Patriarch (Huike) ask the master (Bodhidharma) to pacify his mind? The master said: If you say there is (a mind), the Second Patriarch should have been able to find it. Since the mind cannot be found, therefore I said: I have completely pacified your mind. If there is something to be gained, it all returns to arising and ceasing (birth and death).
Question: Can the Buddha exhaust ignorance (fundamental affliction)? The master said: Ignorance is the place where all Buddhas attain enlightenment. Therefore, dependent origination (the arising of all phenomena) is the Bodhimanda (place of enlightenment). What is seen, a mote of dust or a color, accords with boundless reason. Raising or lowering your feet does not leave the Bodhimanda. The Bodhimanda is that which is unobtainable. I tell you, it is only because of non-attainment that it is called sitting in the Bodhimanda. Question: Is ignorance light or darkness? The master said: Neither light nor darkness. Light and darkness are phenomena of change. Ignorance is neither light nor dark. Not-light is simply original light. Not-light not-dark is simply original light. Not-light not-dark, just this one phrase, confuses the eyes of all people in the world. Therefore, it is said: Even if the whole world were filled with Shariputra (the Buddha's disciple foremost in wisdom), exhausting their thoughts and measuring together, they could not fathom the Buddha's wisdom. His unobstructed wisdom surpasses the void, there is no place for your words and discussions. Shakyamuni (Buddha) is equal in measure to three thousand great thousand worlds, suddenly there is (the following content is missing)
一菩薩出來一跨。跨卻。三千大千世界。不出普賢一毛孔。你如今把什麼本領擬學他 云。既是學不得。為什麼道歸源性無二。方便有多門。如之何 師云。歸智。其無礙惠。出過虛空。無你語論處。釋迦量等三千大千世界。忽有一菩薩出來一跨。跨卻三千大千世界。不出普賢一毛孔。你如今把什麼本領擬學他 云。既是學不得。為什麼道歸源性無二。方便有多門。如之何 師云。歸源性無二者。無明實性即諸佛性。方便有多門者。聲聞人見無明生。亦見無明滅。緣覺人但見無明滅。不見無明生。唸唸證寂滅。諸佛見眾生。終日生而無生。終日滅而無滅。無生無滅。即大乘果。所以道。果滿菩提圓。花開世界起。
舉足即佛。下足即眾生。諸佛兩足尊者。即理足．變足．眾生足．生死涅槃一切等足。足故不求。是你如今唸唸學佛。即嫌著眾生。若嫌著眾生。即是謗他十方諸佛。所以佛出世來。執除糞器。蠲除戲論之糞。只教你除卻從來學心．見心。除得盡。即不隨戲論。亦云般糞出。只教你不生心。心若不生。自然成大智。
大智者。決定不分別佛與眾生。一切盡不分別。始得入我曹溪門下。故自古先聖云。少人行我此法門。所以無行為法門。只是一心門。一切人到者里盡不敢入。不道全無。只是少人得
【現代漢語翻譯】 現代漢語譯本 一位菩薩出來跨了一步，就跨越了三千大千世界（Three Thousand Great Thousand Worlds），卻仍然沒有超出普賢菩薩（Samantabhadra）的一個毛孔。你現在想用什麼本領去學他呢？ 云：既然學不了，為什麼說『歸源性無二，方便有多門』，這是怎麼回事？ 師說：歸於智慧，那無礙的智慧，超越虛空，不是你能用言語討論的。釋迦牟尼佛（Sakyamuni）的度量等同於三千大千世界。假設有一位菩薩出來跨了一步，就跨越了三千大千世界，卻仍然沒有超出普賢菩薩的一個毛孔。你現在想用什麼本領去學他呢？ 云：既然學不了，為什麼說『歸源性無二，方便有多門』，這是怎麼回事？ 師說：『歸源性無二』，指的是無明（ignorance）的實性就是諸佛的佛性。『方便有多門』，指的是聲聞乘（Śrāvaka）的人既看到無明的生起，也看到無明的滅亡；緣覺乘（Pratyekabuddha）的人只看到無明的滅亡，看不到無明的生起，唸唸都證入寂滅。諸佛看到眾生，終日生而無生，終日滅而無滅。無生無滅，就是大乘（Mahāyāna）的果。所以說，『果滿菩提圓，花開世界起』。
舉足即是佛，下足即是眾生。諸佛是兩足尊者，即理足、變足、眾生足、生死涅槃一切等足。因為具足，所以不求。你現在念念學佛，就嫌棄眾生。如果嫌棄眾生，就是誹謗十方諸佛。所以佛出世來，拿著除糞的器具，清除戲論的糞便，只是教你除去從來所學的『心』、所見的『心』。除得乾淨，就不隨戲論。也叫做『般糞出』，只是教你不生心。心若不生，自然成就大智慧。
大智慧的人，絕對不分別佛與眾生，一切都不分別，才能進入我曹溪（Caoxi）門下。所以自古以來的先聖說，很少人修行我這個法門。所以無行為法門，只是一心門。一切人到了這裡都不敢進入。不是說完全沒有，只是很少人能夠得到。
【English Translation】 English version A Bodhisattva came out and took a step, traversing the Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds), yet not exceeding a single pore of Samantabhadra (Samantabhadra). What abilities do you now intend to learn from him? Question: Since it cannot be learned, why is it said, 'Returning to the source, the nature is not two; expedient means have many doors'? What does this mean? The Master said: Returning to wisdom, that unobstructed wisdom surpasses emptiness; it is not a place for you to discuss with words. Sakyamuni Buddha's (Sakyamuni) measure is equal to the Three Thousand Great Thousand Worlds. Suppose a Bodhisattva came out and took a step, traversing the Three Thousand Great Thousand Worlds, yet not exceeding a single pore of Samantabhadra. What abilities do you now intend to learn from him? Question: Since it cannot be learned, why is it said, 'Returning to the source, the nature is not two; expedient means have many doors'? What does this mean? The Master said: 'Returning to the source, the nature is not two' refers to the real nature of ignorance (ignorance) being the Buddha-nature of all Buddhas. 'Expedient means have many doors' refers to those of the Śrāvaka (Śrāvaka) vehicle who see both the arising and ceasing of ignorance; those of the Pratyekabuddha (Pratyekabuddha) vehicle only see the ceasing of ignorance, not the arising of ignorance, and in every moment, they realize cessation. The Buddhas see sentient beings, constantly arising without arising, constantly ceasing without ceasing. No arising and no ceasing is the fruit of the Mahāyāna (Mahāyāna). Therefore, it is said, 'When the fruit is complete, Bodhi is perfect; when the flower blooms, the world arises.'
Lifting the foot is Buddha; lowering the foot is sentient beings. The Buddhas are the Two-Footed Honored Ones, meaning complete in principle, complete in transformation, complete in sentient beings, and complete in all things such as birth, death, and Nirvana. Because they are complete, they do not seek. Now, if you are constantly learning to be a Buddha, you despise sentient beings. If you despise sentient beings, you are slandering all the Buddhas of the ten directions. Therefore, when the Buddha appears in the world, he holds the dung-removing tool, clearing away the dung of discursive thoughts, only teaching you to remove the 'mind' you have always learned and the 'mind' you have always seen. If you remove them completely, you will not follow discursive thoughts. It is also called 'carrying out the dung,' only teaching you not to give rise to mind. If the mind does not arise, great wisdom will naturally be achieved.
A person of great wisdom absolutely does not differentiate between Buddha and sentient beings; they do not differentiate anything at all, only then can they enter my Caoxi (Caoxi) gate. Therefore, the ancient sages have said, few people practice my Dharma gate. Therefore, non-action is the Dharma gate; it is only the one-mind gate. Everyone who arrives here does not dare to enter. It is not that there are none at all, but few are able to attain it.
。今者即是佛。珍重 師于大中年中終於本山 唐宣宗敕斷際禪師。塔曰廣業。
天聖廣燈錄卷第八 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第九 ［宋實］
洪州大雄山百丈懷海禪師
夫語須辨緇素。須識總別語。須識了義．不了義教語。了義教辨清。不了義教辨濁。說穢法邊垢揀凡。說清法邊垢揀聖。從九部教說。向前眾生無眼。須人雕琢。若於聾俗人前說。直須教渠出家持戒。修禪學惠。若是過量俗人。亦不得向佗恁么說。如維摩詰．傅大士等類。若於沙門前說。佗沙門已受白四羯磨訖。具足全是戒定慧力。更向佗恁么說。名非時語。說不應時。亦名綺語。若是沙門。須說凈法邊垢。須說離有無等法。離一切修證。亦離於離。
若於沙門中。剝除習染。沙門除貪瞋病不去。亦名聾俗。亦須教渠修禪學惠。若是二乘僧。佗歇貪瞋病去盡。依在無貪將為是。今無色界。是障佛光明。是出佛身血。亦須教渠修禪學惠。須辨清濁語。
濁法者。貪．瞋．愛．取等多名。但于清濁兩流。凡聖等法。色聲香味觸法。世間出世間法。都不得有纖毫愛取。歸不愛取。依住不愛取將為是。今初善。是住調伏心。是聲聞人。是戀筏不捨人。是二乘道。是
【現代漢語翻譯】 現代漢語譯本：現在就是佛。珍重。懷海禪師于大中年間在本山圓寂。唐宣宗敕封斷際禪師，塔名為廣業。
天聖廣燈錄卷第八 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第九 ［宋實］
洪州大雄山百丈懷海禪師
說法必須分辨清楚緇素（僧人和俗人）。必須認識總相和別相之語。必須認識了義（究竟）和不了義（非究竟）的教法之語。了義的教法要分辨清楚，不了義的教法要分辨渾濁。在說不清凈的法的時候，要揀擇凡夫的垢染。在說清凈的法的時候，要揀擇聖人的垢染。從九部經教來說，以前的眾生沒有慧眼，需要人來雕琢。如果在又聾又俗的人面前說法，就必須教他出家持戒，修禪學慧。如果是超越常人的俗人，也不可以這樣對他們說，比如維摩詰（Vimalakirti，一位著名的在家菩薩）和傅大士（Fu Dashi，南北朝時期的居士）之類。如果對沙門（Shramana，出家修行者）說法，他們已經接受了白四羯磨（Baisi Karma，一種僧團儀式）完畢，具足了戒定慧的力量，再這樣對他們說，就叫做非時語，說不應時的話，也叫做綺語。如果是沙門，必須說清凈法邊的垢染，必須說遠離有無等法，遠離一切修證，也遠離於遠離。
如果在沙門中，剝除習氣和染污。沙門去除貪瞋的毛病不去掉，也叫做又聾又俗，也必須教他修禪學慧。如果是二乘僧（聲聞和緣覺），他們歇滅了貪瞋的毛病，但執著于無貪，認為這樣就是對的。現在的無知，是障礙佛的光明，是出佛身血。也必須教他修禪學慧。必須分辨清楚清凈和渾濁的語言。
渾濁的法，就是貪、瞋、愛、取等等。但對於清凈和渾濁兩種流，凡夫和聖人等法，色聲香味觸法，世間和出世間法，都不能有絲毫的愛取。迴歸不愛取，執著于不愛取，認為這樣就是對的。現在的初善，是住在調伏心，是聲聞人，是貪戀木筏不捨棄的人，是二乘道，是...
【English Translation】 English version: Now is the Buddha. Take care. Zen Master Huaihai passed away at this mountain during the Dazhong era. Emperor Xuanzong of Tang posthumously named Zen Master Duanji, and his pagoda was named Guangye.
Tiansheng Guangdenglu Volume 8 Wan Xu Zang, Volume 78, No. 1553, Tiansheng Guangdenglu
Tiansheng Guangdenglu Volume 9 [Song Shi]
Zen Master Baizhang Huaihai of Daxiong Mountain in Hongzhou
In speaking, one must distinguish between the 'zi su' (緇素, monks and laypeople). One must recognize the language of the general and the specific. One must recognize the language of the 'liao yi' (了義, definitive) and 'bu liao yi' (不了義, non-definitive) teachings. The definitive teachings must be clearly distinguished, and the non-definitive teachings must be distinguished as turbid. When speaking of impure dharmas, one should select the defilements of ordinary people. When speaking of pure dharmas, one should select the defilements of sages. Speaking from the nine divisions of the teachings, sentient beings of the past had no wisdom eyes and needed to be carved and polished. If speaking to deaf and vulgar people, one must teach them to leave home, uphold precepts, practice meditation, and study wisdom. If they are extraordinary laypeople, one should not speak to them in this way, like Vimalakirti (維摩詰, a famous lay bodhisattva) and Fu Dashi (傅大士, a layperson during the Northern and Southern Dynasties). If speaking to 'shamen' (沙門, renunciants), who have already received the 'baisi karma' (白四羯磨, a Sangha ritual) and are fully endowed with the power of precepts, concentration, and wisdom, speaking to them in this way is called untimely speech, speaking inappropriately, and is also called frivolous speech. If they are 'shamen', one must speak of the defilements on the side of pure dharmas, one must speak of being apart from the dharmas of existence and non-existence, being apart from all cultivation and realization, and also being apart from being apart.
If among the 'shamen', one removes habitual tendencies and defilements. If the 'shamen' do not remove the faults of greed and anger, they are also called deaf and vulgar, and one must teach them to practice meditation and study wisdom. If they are 'er cheng seng' (二乘僧, practitioners of the Two Vehicles, i.e., Shravakas and Pratyekabuddhas), they have extinguished the faults of greed and anger, but they cling to non-greed, thinking that this is correct. The present ignorance is an obstacle to the Buddha's light and is drawing the Buddha's blood. One must also teach them to practice meditation and study wisdom. One must distinguish between pure and turbid language.
Turbid dharmas are greed, anger, love, grasping, and so on. But regarding the two streams of purity and turbidity, the dharmas of ordinary people and sages, the dharmas of form, sound, smell, taste, and touch, the dharmas of the mundane and supramundane, one must not have the slightest love or grasping. Returning to non-love and non-grasping, clinging to non-love and non-grasping, thinking that this is correct. The present initial goodness is dwelling in the taming of the mind, is a 'sheng wen ren' (聲聞人, Shravaka), is someone who clings to the raft and does not let go, is the path of the Two Vehicles, is...
禪那果。歸不愛取。亦莫依住不愛取。是中善。是半字教。猶是無色界。免墮二乘道。免墮魔民道。猶是禪那病。是菩薩縛。歸不依住不愛取。亦不作不依住知解。是后善。是滿字教。免墮無色界。免墮禪那執。免墮菩薩乘。免墮魔王位。為智障．地障．行障故。見自己佛性。如夜見色。如雲佛地斷二愚。一微細所知愚。二極微細所知愚。
故云有大智人破塵出經卷。若透三句得遇。不被三段管。教家舉喻。如鹿得三跳出網。喚作纏外佛。無物拘繫得渠。是屬然燈后佛。是最上乘。最上上智。是佛道上立。此人是佛。有佛性。是導師。是使得無所礙風。是無礙惠。於後能使得因果福智自由。是作車運載因果。處於生。不被生之所留。處於死。不被死之所礙。處於五陰。如門開不被五陰礙。去住自由。出入無難。若能漝么。不論階梯勝劣。乃至蟻子之身。但能漝么。儘是凈妙國土。不可思議。
此猶是解縛語。彼自無瘡。勿傷之也。佛瘡．菩薩等瘡。但說有無等法。儘是傷也。有無管一切法。十地是濁流河。眾作清流。說豎清相。說濁過患。向前十大弟子。舍利弗．富樓那．正信阿難．邪信善星等。個個有榜樣。個個有則候。一一被導師說破。不是四禪八定阿羅漢等。住定八萬劫。他是依執所行。被凈法酒
【現代漢語翻譯】 現代漢語譯本： 禪那果（Dhyana-phala，禪定的果實）。不要執著于喜愛和獲取，也不要依賴和停留在不喜愛和獲取的狀態。處於這種狀態是好的，但這只是半字教（半字教，指不完整的教義），仍然是無明（Avidya，無知）。可以避免墮入二乘道（Sravakayana和Pratyekabuddhayana，聲聞乘和緣覺乘），避免墮入魔民道（Mara，魔的追隨者）。這仍然是禪那病（Dhyana-roga，禪定的弊病），是菩薩縛（Bodhisattva-bandhana，菩薩的束縛）。 不要依賴和停留在不喜愛和獲取的狀態，也不要對此不依賴和停留在狀態產生知解（Jnana，知識和理解）。處於這種狀態是更好的，是滿字教（滿字教，指完整的教義）。可以避免墮入無明，避免墮入禪那的執著，避免墮入菩薩乘（Bodhisattvayana，菩薩乘），避免墮入魔王位（Mara-raja，魔王的位置）。因為存在智障（Jnana-avarana，智慧的障礙）、地障（Bhumi-avarana，境界的障礙）和行障（Karma-avarana，行為的障礙），所以能夠見到自己的佛性（Buddha-dhatu，佛的本性），就像在夜晚見到顏色一樣。就像雲霧消散一樣，佛地（Buddha-bhumi，佛的境界）斷除了兩種愚癡：一是微細所知愚（Suksma-jneya-avarana，對細微事物認知的愚癡），二是極微細所知愚（Ati-suksma-jneya-avarana，對極細微事物認知的愚癡）。 所以說有大智慧的人能夠破除塵埃，顯現出經卷。如果能夠透徹理解三句（指過去、現在、未來），就不會被三段（指生、老、病）所束縛。教家舉例說，就像鹿跳三次就能逃出網一樣，這被稱為纏外佛（纏外佛，指脫離束縛的佛）。沒有什麼能夠拘束他。這是屬於然燈后佛（Dipankara，錠光佛之後的佛），是最上乘（Agrayana，最高的乘），最上上智（Agra-agra-buddhi，最高的智慧）。這是在佛道上立足。這樣的人就是佛，具有佛性，是導師，能夠使得無所障礙的風，是無礙的智慧。之後能夠使得因果福智自由自在，是製造車子來運載因果。處於生之中，不會被生所束縛；處於死之中，不會被死所障礙；處於五陰（Skandha，色、受、想、行、識）之中，就像門打開一樣，不會被五陰所障礙，去留自由，出入沒有困難。如果能夠這樣，不論階梯的高低，乃至螞蟻之身，只要能夠這樣，都是清凈美妙的國土，不可思議。 這些仍然是解脫束縛的話語。如果自身沒有瘡，就不要去傷害它。佛瘡（Buddha-vrana，佛的創傷）、菩薩等瘡，只要說有無等法，都是傷害。有無涵蓋一切法。十地（Dasabhumi，菩薩修行的十個階段）是濁流河，眾生認為是清流，說豎立清凈的形象，說污濁的過患。以前的十大弟子，舍利弗（Sariputra，智慧第一的弟子）、富樓那（Purna，說法第一的弟子）、正信的阿難（Ananda，多聞第一的弟子）、邪信的善星（Sunaksatra，惡比丘）等，每個人都有榜樣，每個人都有法則。一一被導師說破。不是四禪八定阿羅漢（Arhat，斷盡煩惱的聖者）等，住在禪定中八萬劫。他們是依賴執著而行，被清凈的佛法所迷惑。
【English Translation】 English version: Dhyana-phala (The fruit of meditation). Do not be attached to liking and acquiring, nor rely on and dwell in disliking and not acquiring. Being in this state is good, but it is only half-word teaching (incomplete teaching), still Avidya (ignorance). It can avoid falling into the Sravakayana (Vehicle of Hearers) and Pratyekabuddhayana (Vehicle of Solitary Buddhas), avoid falling into the path of Mara's followers (demons). This is still Dhyana-roga (the disease of meditation), is Bodhisattva-bandhana (the bondage of a Bodhisattva). Do not rely on and dwell in disliking and not acquiring, nor create knowledge and understanding (Jnana, knowledge and understanding) of this state of not relying on and dwelling in. Being in this state is even better, it is full-word teaching (complete teaching). It can avoid falling into Avidya, avoid falling into the attachment of Dhyana, avoid falling into the Bodhisattvayana (Bodhisattva Vehicle), avoid falling into the position of Mara-raja (the king of demons). Because there are Jnana-avarana (the obscuration of wisdom), Bhumi-avarana (the obscuration of the ground), and Karma-avarana (the obscuration of action), one can see one's own Buddha-dhatu (Buddha-nature), just like seeing colors in the night. Just like the clouds dissipate, the Buddha-bhumi (Buddha-land) cuts off two kinds of ignorance: one is Suksma-jneya-avarana (ignorance of subtle knowable things), and the other is Ati-suksma-jneya-avarana (ignorance of extremely subtle knowable things). Therefore, it is said that a person with great wisdom can break through the dust and reveal the scriptures. If one can thoroughly understand the three sentences (referring to the past, present, and future), one will not be bound by the three sections (referring to birth, old age, and death). The teaching family gives an example, just like a deer can escape the net by jumping three times, this is called an 'unbound Buddha' (a Buddha who has escaped bondage). Nothing can restrain him. This belongs to the Buddha after Dipankara (a Buddha before Sakyamuni), is the Agrayana (highest vehicle), the Agra-agra-buddhi (highest wisdom). This is standing on the Buddha path. Such a person is a Buddha, has Buddha-nature, is a guide, can make the unobstructed wind, is unobstructed wisdom. Afterwards, one can make cause and effect, blessings and wisdom free, is making a car to carry cause and effect. Being in birth, one will not be bound by birth; being in death, one will not be hindered by death; being in the five Skandhas (form, feeling, thought, volition, consciousness), it is like the door is open, one will not be hindered by the five Skandhas, going and staying are free, entering and exiting are without difficulty. If one can do this, regardless of the height of the ladder, even the body of an ant, as long as one can do this, it is all a pure and wonderful land, inconceivable. These are still words of liberation from bondage. If one has no sore, do not hurt it. Buddha-vrana (Buddha's wound), Bodhisattva's wound, etc., as long as one speaks of existence and non-existence, it is all hurting. Existence and non-existence cover all dharmas. The Dasabhumi (ten stages of Bodhisattva practice) is a turbid river, sentient beings think it is a clear stream, say to erect a pure image, say the faults of turbidity. The ten great disciples of the past, Sariputra (disciple foremost in wisdom), Purna (disciple foremost in preaching), Ananda (disciple foremost in hearing) of right faith, Sunaksatra (evil monk) of wrong faith, etc., each has an example, each has a rule. Each was spoken through by the guide. Not the Arhats (saints who have exhausted afflictions) of the four Dhyanas and eight Samadhis, etc., dwelling in Samadhi for eighty thousand kalpas. They are relying on attachment to act, being confused by the pure Dharma.
醉。故云聲聞人聞佛法。不能發無上道心。所以斷善根人無佛性。教云。喚作解脫深坑可畏之處。一念心退轉。墮地獄猶如箭射。亦不得一向說退。亦不得一向說不退。只如文殊．觀音．勢至等。卻來須陀洹地。同類誘引。不得言他退。當漝么時。只喚作須陀洹人。
只如今鑒覺。但不被一切有無諸法管。透三句及一切逆順境得過。聞百千萬億佛出世間。如不聞相似。亦不依住不聞。亦不作不依住知解。說他者個人退。不得量數。管他不著。是佛常住世間而不染世間法。說佛轉法輪退。是謗佛法僧。說佛不轉法輪不退。亦是謗佛法僧。
肇云。菩提之道。不可圖度。高而無上。廣不可極。淵而無下。深不可測。語也垛生招箭。言鑒覺猶不是。從濁辨清。許說如今鑒覺是外別有。儘是魔說。若守住如今鑒覺。亦同魔說。亦名自然外道說。如今鑒覺是自己佛。是尺寸語。是圖度語。似野干鳴。猶屬黐膠門。
本來不認自知自覺是自己佛。向外馳求覓佛。假善知識說出自知自覺作藥。治個向外□馳求病。歸不向外馳求。病瘥須除藥。若執住自知自覺。是禪那病。是轍底聲聞。如水成冰。全冰是水。救渴難望。亦云。必死之病。世醫拱手。
無始不是佛。莫作佛解。佛是眾生邊藥。無病不要吃藥。藥
【現代漢語翻譯】 現代漢語譯本： 如同醉酒一般。所以說聲聞乘的人聽聞佛法，不能發起無上菩提心。因此，斷了善根的人沒有佛性。經典上說，（退轉）叫做解脫的深坑，是非常可怕的地方。一念心退轉，墮入地獄就像箭一樣快。但也不能一概而論說退轉，也不能一概而論說不退轉。就像文殊（Manjusri，智慧的象徵）、觀音（Avalokitesvara，慈悲的象徵）、勢至（Mahasthamaprapta，光明的象徵）等菩薩，也會示現來到須陀洹（Srotapanna，入流果）的境界，用相同的方式引導眾生。不能說他們是退轉。當他們示現須陀洹的時候，只能稱他們為須陀洹人。
就像現在的覺知，只要不被一切有和無的諸法所控制，能夠超越三句（有、無、亦有亦無）以及一切順境和逆境，聽聞百千萬億佛出世，就像沒有聽見一樣。也不執著于不聽聞，也不要對不執著于聽聞產生知解。說這個人退轉，是無法估量的，管不了他。這是佛常住在世間而不被世間法所污染。說佛轉法輪退轉，是誹謗佛法僧。說佛不轉法輪不退轉，也是誹謗佛法僧。
肇法師說，菩提（Bodhi，覺悟）之道，不可測量，高而無上，廣闊無邊，深不可測。言語越多，越容易招來攻擊。說覺知還不是（究竟），從不清凈中辨別清凈，認為現在的覺知是外在的、另外存在的，這些都是魔的說法。如果執著于現在的覺知，也和魔的說法一樣，也叫做自然外道的說法。認為現在的覺知就是自己的佛，這是片面的說法，是可以用尺度衡量的說法，像野狐的叫聲一樣，仍然屬於執著的範疇。
本來就不承認自己本有的知覺就是自己的佛，向外奔波尋求佛。假設善知識說出自知自覺可以作為藥，來治療向外馳求的病。如果不向外馳求，病好了就要去除藥。如果執著于自知自覺，就是禪病，是停留在車轍里的聲聞，就像水結成冰，雖然整個冰都是水，但想要用它來解渴是很難的。也可以說，這是必死的病，世間的醫生也束手無策。
無始以來就不是佛，不要作佛的理解。佛是針對眾生的病而設的藥，沒有病就不要吃藥。
【English Translation】 English version: It's like being drunk. Therefore, it is said that those of the Sravaka vehicle, upon hearing the Buddha's teachings, cannot generate the unsurpassed Bodhi mind. Hence, those who have severed their roots of goodness do not possess Buddha-nature. The teachings say that (regression) is called the deep pit of liberation, a very frightening place. A single thought of regression causes one to fall into hell as swiftly as an arrow. However, one cannot categorically say that there is regression, nor can one categorically say that there is no regression. Just like Manjusri (Manjusri, symbol of wisdom), Avalokitesvara (Avalokitesvara, symbol of compassion), Mahasthamaprapta (Mahasthamaprapta, symbol of light) and other Bodhisattvas, they may manifest in the realm of Srotapanna (Srotapanna, stream-enterer), guiding beings in the same way. One cannot say that they have regressed. When they manifest as Srotapannas, they can only be called Srotapannas.
Just like the present awareness, as long as it is not controlled by all phenomena of existence and non-existence, and can transcend the three phrases (existence, non-existence, both existence and non-existence) and all favorable and unfavorable circumstances, hearing the appearance of hundreds of thousands of millions of Buddhas in the world is like not hearing them at all. One does not cling to not hearing, nor should one generate understanding based on not clinging to hearing. To say that this person has regressed is immeasurable and beyond control. This is the Buddha constantly dwelling in the world without being defiled by worldly dharmas. To say that the Buddha's turning of the Dharma wheel is regression is slandering the Buddha, Dharma, and Sangha. To say that the Buddha's not turning the Dharma wheel is not regression is also slandering the Buddha, Dharma, and Sangha.
Master Zhao said, the path of Bodhi (Bodhi, enlightenment) cannot be measured, it is high and unsurpassed, broad and boundless, deep and unfathomable. The more one speaks, the easier it is to invite attacks. To say that awareness is not (ultimate), to distinguish purity from impurity, to think that the present awareness is external and separate, these are all the sayings of Mara. If one clings to the present awareness, it is the same as the sayings of Mara, and is also called the saying of natural heretics. To think that the present awareness is one's own Buddha is a partial saying, a measurable saying, like the howling of a jackal, still belonging to the realm of clinging.
Originally, one does not recognize that one's own inherent knowing and awareness is one's own Buddha, and runs outward seeking the Buddha. Suppose a good teacher says that self-knowing and self-awareness can be used as medicine to cure the disease of running outward. If one does not run outward, and the disease is cured, then the medicine must be removed. If one clings to self-knowing and self-awareness, it is a Zen sickness, a Sravaka stuck in the rut, like water turning into ice. Although the whole ice is water, it is difficult to expect it to quench thirst. It can also be said that it is a fatal disease, and worldly doctors are helpless.
From the beginningless past, one is not a Buddha, do not interpret it as being a Buddha. The Buddha is medicine for the diseases of sentient beings, if there is no disease, there is no need to take medicine.
病俱消。喻如清水。佛似甘草和水。亦似密和水。極是甘美。若同清水邊數即不著。不是無。是本有。亦云此理是諸人本有。諸佛菩薩喚作示珠人。從來不是個物。不用知渠解渠。不用是渠非渠。但割斷兩頭句。割斷有句不有句。割斷無句不無句。兩頭跡不現。兩頭捉汝不著。量數管汝不得。
不是欠少。不是具足。非凡非聖。非明非暗。不是有知。不是無知。不是繫縛。不是解脫。不是一切名目。何以不是實語。若為雕琢虛空。作得佛相貌。若為說道虛空是青．黃．赤．白作得。如雲法無有比。無可喻故。法身無為。不墮諸數。故云。聖體無名。不可說如實理。空門難湊。喻如大末蟲處處能泊。唯不能泊於火𦦨之上。眾生亦爾。處處能緣。唯不能緣于般若之上。
參善知識。求覓一知一解。是善知識魔。生語見故。若發四弘誓願。今度一切眾生盡。然後我始成佛。是菩薩法智魔。誓願不相舍故。若持齋戒。修禪學慧。是有漏善根。縱然座道場。示現成等正覺。度恒沙數人盡。證辟支佛果。是善根魔。起貪著故。若於諸法都無貪染。神理獨存。住甚深禪定。更不升進。是三昧魔。久耽玩故。至上涅槃。離欲寂靜。是魔業。若智慧脫若干魔網不去。縱解百本圍陀經。儘是地獄滓。若覓如佛相似。無有是處。
【現代漢語翻譯】 現代漢語譯本： 疾病全部消除。比喻就像清水一樣。佛就像甘草和水混合，也像蜂蜜和水混合，極其甘甜美好。如果和清水一樣看待，就無法體會到它的妙處。不是說它不存在，而是它本來就存在。也可以說這個道理是每個人本來就具有的。諸佛菩薩稱這種人為『示珠人』（指出自己本性的人）。它從來就不是一個具體的事物，所以不需要去了解它、理解它，也不需要肯定它或否定它。只要割斷兩頭的對立，割斷『有』和『不有』的對立，割斷『無』和『不無』的對立，兩端的痕跡都不顯現，就無法捕捉到你，也無法用數量來衡量你。
不是欠缺什麼，也不是完全具備什麼，既非凡人也非聖人，既非光明也非黑暗，不是有知，也不是無知，不是被束縛，也不是被解脫，不是任何一種名目。為什麼這樣說才是真實的呢？如果要在虛空中雕琢，怎麼能做出佛的相貌？如果說虛空是青色、黃色、紅色、白色，又怎麼能說得通呢？正如所說，佛法是無可比擬的，因為沒有可以用來比喻的事物。法身是無為的，不屬於任何數量範疇。所以說，聖體的本質是無法用名稱來描述的，無法用如實的道理來表達，空門難以進入。比喻就像大末蟲，到處都能停留，唯獨不能停留在火焰之上。眾生也是如此，到處都能攀緣，唯獨不能攀緣于般若（智慧）之上。
參訪善知識，尋求一知半解，這是善知識的魔障，因為產生了語言上的見解。如果發下四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），說要度盡一切眾生之後，自己才成佛，這是菩薩的法智魔，因為誓願不肯捨棄。如果持齋戒，修禪定，學習智慧，這是有漏的善根，縱然在道場中示現成等正覺，度化了恒河沙數的人，證得了辟支佛果，這也是善根的魔障，因為產生了貪著。如果對於諸法都沒有貪戀執著，神理獨自存在，安住在甚深的禪定之中，不再向上提升，這是三昧的魔障，因為長久地沉溺於其中。認為至上的涅槃（寂滅）是遠離慾望的寂靜狀態，這也是魔的作為。如果智慧無法脫離各種魔網，即使精通百本圍陀經（古印度經典），也全是地獄的渣滓。如果想要尋找和佛相似的事物，那是根本不可能的。
【English Translation】 English version: All illnesses are eliminated. It's like pure water. The Buddha is like licorice mixed with water, or honey mixed with water, extremely sweet and delightful. If treated the same as pure water, its subtlety cannot be appreciated. It's not that it doesn't exist, but that it inherently exists. It can also be said that this principle is inherent in everyone. All Buddhas and Bodhisattvas call such people 'show-the-pearl people' (those who point out their own nature). It has never been a concrete thing, so there is no need to know it, understand it, or affirm or deny it. Just cut off the duality at both ends, cut off the duality of 'existence' and 'non-existence,' cut off the duality of 'non-existence' and 'not non-existence.' When the traces at both ends do not appear, you cannot be captured, and you cannot be measured by numbers.
It is not lacking anything, nor is it fully complete. It is neither ordinary nor saintly, neither light nor dark, neither knowing nor unknowing, neither bound nor liberated, not any kind of name. Why is this the true way of speaking? If one were to carve in emptiness, how could one create the appearance of a Buddha? If one were to say that emptiness is blue, yellow, red, or white, how could that be explained? As it is said, the Dharma is incomparable because there is nothing to compare it to. The Dharmakaya (Dharma body) is unconditioned and does not fall into any numerical category. Therefore, it is said that the essence of the sacred body cannot be described by name, and the true principle cannot be expressed. The gate of emptiness is difficult to enter. It's like a large worm that can land anywhere, but cannot land on flames. Sentient beings are also like this, able to cling to anything, but unable to cling to Prajna (wisdom).
Visiting a good teacher and seeking a partial understanding is the demon of a good teacher because it produces views based on language. If one makes the Four Great Vows (to liberate all sentient beings, to end endless afflictions, to learn limitless Dharma doors, and to attain unsurpassed Buddhahood), saying that one will only become a Buddha after liberating all sentient beings, this is the Dharma-wisdom demon of a Bodhisattva because the vows are not abandoned. If one observes precepts, practices meditation, and studies wisdom, these are conditioned good roots. Even if one manifests enlightenment in a Bodhimanda (place of enlightenment), liberates countless beings like the sands of the Ganges River, and attains the fruit of a Pratyekabuddha (Solitary Buddha), this is also the demon of good roots because it produces attachment. If one has no greed or attachment to any Dharma, and the spiritual principle exists alone, dwelling in deep Samadhi (meditative absorption) without further advancement, this is the demon of Samadhi because one indulges in it for too long. Thinking that supreme Nirvana (extinction) is a state of quietude away from desire is also the work of a demon. If wisdom cannot escape various demonic nets, even if one is proficient in hundreds of Vedas (ancient Indian scriptures), it is all the dregs of hell. If one seeks something similar to the Buddha, there is no such thing.
如今聞說不著一切善惡有無等法。即為墮空。不知棄本逐末。卻是墮空也。求佛求菩提。及一切有無等法。是棄本逐末。只如今粗食甃命。補破遮寒。渴即掬水吃。餘外但是一切有無等法都無纖毫繫念。此人漸有輕明分。
善知識不執有。不執無。脫得十句魔語出。語不繫縛人。所有言說。不自稱師。說如谷響。言滿天下無口過。堪依止。若道我能說能解。說我是和尚。汝是弟子者。個同於魔說。無端說道。目擊道存。是佛不是佛。是菩提．涅槃．解脫等。無端說一知一解。見舉一手。豎一指。云是禪是道者。個語系縛人。未有住時。只是重增比丘繩索。
縱然不說。亦有口過。寧作心師。不師於心。不了義教。有人天師。有導師。了義教中。不為人天師。不師於法。未能依得玄鑒。且依得了義教。猶有相親分。若是不了義教。只合聾俗人前說。只如今但不依住一切有無諸法。亦不住無依。住亦不作不依住知解。是名大善知識。亦云唯佛一人是大善知識。為無兩人。餘者盡名外道。亦名魔說。
如今只是說破兩頭句。一切有無等法。但莫貪染及解縛之事。無別語句教人。若道別有語句教人。別有法與人者。比名外道。亦名魔說。須識了義教．不了義教語。須識遮語．不遮語。須識生死語。
【現代漢語翻譯】 現代漢語譯本 現在如果聽說不執著於一切善惡、有無等法（Dharma，宇宙的規律或真理），就認為是落入了空（Śūnyatā，佛教中的空性概念）。卻不知道這是捨本逐末。這才是真正的落入空。追求佛（Buddha，覺悟者）、菩提（Bodhi，覺悟）以及一切有無等法，就是捨本逐末。只要現在粗茶淡飯維持生命，縫補衣服遮擋寒冷，口渴了就捧水喝，其餘的一切有無等法都不要有絲毫的掛念。這樣的人漸漸地就會有輕安明凈的體悟。
善知識（Kalyāṇa-mitra，指引正道的朋友或導師）不執著于有，也不執著于無。擺脫十種魔語的束縛。說出的話不束縛人。所有的言說，不自稱為師。說話如同山谷的迴響，即使說遍天下也沒有口過，這樣的人才堪為依止。如果說『我能說，我能解』，說『我是和尚（Upādhyāya，佛教僧侶），你是弟子』，這就等同於魔的說法。無端地說『目擊道存』，說『這是佛，不是佛』，說『這是菩提、涅槃（Nirvāṇa，佛教中的寂滅狀態）、解脫（Moksha，從輪迴中解脫）』等等。無端地說一知一解，看見舉起一隻手，豎起一根指頭，就說是禪（Dhyāna，禪定），是道（Mārga，道路），這樣的話語會束縛人。還沒有停止的時候，只是加重了比丘（Bhikṣu，佛教僧侶）的繩索。
即使不說，也有口過。寧可做自己內心的老師，也不要讓心成為外在的老師。對於不了義的教法，有為人天師（指能夠教導人和天人的老師），有導師。在了義的教法中，不為人天師，也不以法為師。如果還不能夠依靠玄鑒（深刻的洞察力），那麼暫時依靠了義的教法，還有可以親近的部分。如果是不了義的教法，只適合在愚昧無知的人面前說。只要現在不依住一切有無諸法，也不要住在無所依住的狀態。住在不作依住或不依住的知解上，這才是真正的大善知識。也可以說只有佛一人是大善知識，因為沒有第二個人。其餘的人都叫做外道（Tīrthika，非佛教的修行者），也叫做魔說。
現在只是說破兩頭句（指有和無的極端）。對於一切有無等法，只要不貪戀染著以及求解脫之事。沒有其他的語句來教導人。如果說有其他的語句來教導人，有其他的法可以給人，那就叫做外道，也叫做魔說。必須認識了義教和不了義教的語言，必須認識遮語和不遮語，必須認識生死語。
【English Translation】 English version Now, if one hears that one should not be attached to all dharmas (Dharma, cosmic law or truth) such as good and evil, existence and non-existence, and immediately considers it as falling into emptiness (Śūnyatā, the Buddhist concept of emptiness). Without knowing that this is abandoning the root and pursuing the branch, one is truly falling into emptiness. Seeking the Buddha (Buddha, the awakened one), Bodhi (Bodhi, enlightenment), and all dharmas such as existence and non-existence, is abandoning the root and pursuing the branch. Simply eating coarse food to sustain life, mending clothes to keep warm, and drinking water when thirsty, while not having the slightest attachment to all other dharmas such as existence and non-existence, will gradually bring about a sense of lightness and clarity.
A Kalyāṇa-mitra (Kalyāṇa-mitra, a virtuous friend or mentor) does not cling to existence, nor does he cling to non-existence. He escapes from the ten demonic phrases. His words do not bind people. In all his speech, he does not call himself a teacher. His words are like an echo in the valley, and even if he speaks throughout the world, he has no fault in his speech. Such a person is worthy of reliance. If someone says, 'I can speak, I can understand,' and says, 'I am a Upādhyāya (Upādhyāya, Buddhist monk), and you are my disciple,' this is the same as the words of a demon. Pointlessly saying 'seeing is believing,' saying 'this is Buddha, not Buddha,' saying 'this is Bodhi, Nirvāṇa (Nirvāṇa, the Buddhist state of cessation), Moksha (Moksha, liberation from the cycle of rebirth),' and so on. Pointlessly claiming to know one thing and understand another, seeing someone raise a hand or hold up a finger, and saying that it is Dhyāna (Dhyāna, meditation) or Mārga (Mārga, the path), such words bind people. Before there is any cessation, it only increases the ropes of the Bhikṣu (Bhikṣu, Buddhist monk).
Even without speaking, there can be fault in speech. It is better to be the teacher of one's own mind than to let the mind be the teacher. In the teachings that are not definitive, there are teachers of humans and devas (referring to teachers who can teach humans and gods), and there are guides. In the definitive teachings, one is not a teacher of humans and devas, nor does one take the Dharma as the teacher. If one cannot yet rely on profound insight, then temporarily relying on the definitive teachings still has some affinity. If it is a teaching that is not definitive, it is only suitable to be spoken before ignorant people. As long as one does not abide in all dharmas of existence and non-existence, nor does one abide in the state of non-abiding. Abiding in the knowledge of not abiding or not abiding, this is called a great Kalyāṇa-mitra. It can also be said that only the Buddha is a great Kalyāṇa-mitra, because there is no second person. All others are called Tīrthika (Tīrthika, non-Buddhist practitioners), and are also called demonic speech.
Now, I am only breaking through the two-ended phrases (referring to the extremes of existence and non-existence). Regarding all dharmas such as existence and non-existence, one should simply not be greedy for attachment or the matter of seeking liberation. There are no other words to teach people. If one says that there are other words to teach people, that there are other dharmas to give to people, then that is called Tīrthika, and is also called demonic speech. One must recognize the language of definitive and non-definitive teachings, one must recognize the language of affirmation and negation, and one must recognize the language of life and death.
須識藥病語。須識逆順喻語。須識總別語。
說道修行得佛。有修有證。是心是佛。即心即佛。是佛說。是不了義教語。是不遮語。是總語。是升合擔語。是揀穢法邊語。是順喻語。是死語。是凡夫前語。不許修行得佛。無修無證。非心非佛。亦是佛說。是了義教語。是遮語。是別語。是百石擔語。是三乘教外語。是逆喻語。是揀凈法邊語。是生語。是地位人前語。從須陀洹向上直至十地。但有語句。盡屬法塵垢。但有語句。盡屬煩惱邊收。但有語句。盡屬不了義教。了義教是持。不了義教是犯。佛地無持犯。了義不了義教盡不許也。
從苗辨地。從濁辨清。只如今鑒覺。若從清邊數。鑒覺亦不是清。不鑒覺亦不是清。亦不是不清。亦不是。聖亦不是不聖。亦不是。見水濁。說水濁過患。水若清。都無可說。今卻濁他水。若有無問之問。亦有無說之說。佛不為佛說法。平等真如法界無佛。不受眾生。佛不住佛。名真福田。
須辨主客語。貪染一切有無境法。被一切有無境惑亂。自心是魔王。照用屬魔民。只如金鑒覺。但不依住一切有無諸法。世間出世間法。亦不作不依住知解。亦不依住無依住知解。自心是佛。照用屬菩薩。心心是主宰。照用屬客塵。如波說水。照萬像以無功。若能寂照。不自玄旨
【現代漢語翻譯】 現代漢語譯本：需要理解藥物與疾病的比喻。需要理解順與逆的比喻。需要理解總括與個別的說法。 說通過修行可以成佛，有修有證，『是心是佛』，『即心即佛』，這些是佛說的，但屬於不了義的教導，是不遮止的說法，是總括的說法，是升斗與擔子的比喻，是偏向于揀擇污穢之法的說法，是順應的比喻，是死的說法，是針對凡夫的說法。不允許通過修行成佛，無修無證，『非心非佛』，這也是佛說的，但屬於了義的教導，是遮止的說法，是個別的說法，是百石擔的比喻，是三乘教之外的說法，是逆反的比喻，是偏向于揀擇清凈之法的說法，是活的說法，是針對有地位的人的說法。從須陀洹（Srotapanna，入流果）向上直到十地菩薩，所有的言語語句，都屬於法塵垢，所有的言語語句，都屬於煩惱的範疇，所有的言語語句，都屬於不了義的教導。了義的教導是持守，不了義的教導是違犯。佛的境界沒有持守與違犯，了義與不了義的教導都不允許存在。 從苗來辨別土地的好壞，從渾濁來辨別清澈。就像現在的鑑別覺知，如果從清凈的方面來說，鑑別覺知也不是清凈的，不鑑別覺知也不是清凈的，也不是不清凈。聖人也不是不聖人。就像見到水渾濁，就說水渾濁的過患，水如果清澈了，就沒什麼可說的了。現在卻要使水渾濁。如果有『無』與『有』的提問，也就有『無』與『有』的說法。佛不為佛說法，平等真如法界沒有佛，不接受眾生，佛不住于佛的境界，這叫做真正的福田。 需要辨別主與客的說法。貪戀染著一切『有』與『無』的境界和法，被一切『有』與『無』的境界迷惑擾亂，自己的心就是魔王，心的作用就屬於魔王的眷屬。就像金色的鏡子，只要不依賴執著一切『有』與『無』的諸法，世間法與出世間法，也不要產生不依賴執著的知解，也不要依賴執著于無所依賴的知解，自己的心就是佛，心的作用就屬於菩薩。心心是主宰，心的作用屬於客塵。如同波浪比喻水，照見萬象而無功用。如果能夠寂靜照見，就不會偏離玄妙的宗旨。
【English Translation】 English version: It is necessary to understand the language of medicine and disease. It is necessary to understand the language of reverse and direct analogies. It is necessary to understand the language of generalities and particulars. To say that one can attain Buddhahood through practice, that there is practice and realization, that 'this mind is Buddha,' that 'the immediate mind is Buddha,' these are words spoken by the Buddha, but they belong to teachings that are not definitive, they are unrestrictive statements, they are general statements, they are analogies of bushels and loads, they are statements that lean towards discriminating defiled dharmas, they are direct analogies, they are dead statements, they are statements for ordinary people. To not allow attaining Buddhahood through practice, that there is no practice and no realization, that 'neither mind nor Buddha,' this is also spoken by the Buddha, but it belongs to definitive teachings, they are restrictive statements, they are particular statements, they are analogies of hundred-stone loads, they are statements outside the teachings of the Three Vehicles, they are reverse analogies, they are statements that lean towards discriminating pure dharmas, they are living statements, they are statements for people of position. From Srotapanna (須陀洹, stream-enterer) upwards to the Tenth Ground Bodhisattva, all words and statements belong to the dust of dharmas, all words and statements belong to the realm of afflictions, all words and statements belong to non-definitive teachings. Definitive teachings are upholding, non-definitive teachings are transgressing. The realm of Buddhahood has no upholding or transgressing; definitive and non-definitive teachings are all disallowed. Distinguish the quality of the land from the seedlings, distinguish clarity from turbidity. Just like the present discerning awareness, if counted from the side of purity, discerning awareness is also not pure, not discerning awareness is also not pure, and it is also not non-pure. A sage is also not non-sage. Just like seeing turbid water, one speaks of the faults of turbid water; if the water is clear, there is nothing to say. Now, one wants to make the water turbid. If there is a question of 'being' and 'non-being,' there is also a saying of 'being' and 'non-being.' The Buddha does not preach the Dharma for the Buddha; in the realm of equal Suchness, there is no Buddha, it does not receive sentient beings, the Buddha does not abide in the Buddha, this is called a true field of merit. It is necessary to distinguish the language of host and guest. To greedily cling to all realms and dharmas of 'being' and 'non-being,' to be confused and disturbed by all realms of 'being' and 'non-being,' one's own mind is the demon king, the function of the mind belongs to the demon's retinue. Just like a golden mirror, as long as one does not rely on or cling to all dharmas of 'being' and 'non-being,' worldly and supramundane dharmas, and also does not create understandings of not relying on or clinging, and also does not rely on or cling to the understanding of non-reliance, one's own mind is the Buddha, the function of the mind belongs to the Bodhisattva. Mind-essence is the master, the function of the mind belongs to the guest dust. Like waves speaking of water, illuminating all phenomena without effort. If one can be still and illuminating, one will not deviate from the profound principle.
。自然貫穿古今。如雲神無照功。至功常存。能一切處為導師。
眾生性識。他為未曾蹋佛階梯。是黐膠性。多時黏著有無諸法。乍吃玄旨藥不得。乍聞格外語。他信不及。所以菩提樹下三七日默然思惟。智惠冥朦難說。無可比喻。說眾生有佛性。亦謗佛法僧。說眾生無佛性。亦謗佛法僧。若言有佛性。名執著謗。若言無佛性。名虛妄謗。如雲說佛性有。則增益謗。說佛性無。則損減謗。說佛性亦有亦無。則相違謗。說佛性非有非無。則戲論謗。
始欲不說。眾生無解脫之期。始欲說之。眾生又隨語生解。益少損多。故云我寧不說法。疾入于涅槃。向後返尋。過去諸佛皆說三乘法。向後假說假立名字。本不是佛。向渠說是佛。本不是菩提。向渠說是菩提．涅槃．解脫等。知渠檐百石檐不起。且與渠一升一合檐。知渠難信了義教。且與渠說不了義教。且得善法流行。亦勝於惡法。善果限滿。惡果便到。得佛。則有眾生到。得涅槃。則有生死到。得明。則有暗到。但是有漏因果翻覆。無有不相酬者。
若欲免見翻覆之事。但割斷兩頭句。量數管不著。不佛不眾生。不親不疏。不高不下。不平不等。不去不來。但不著文字。隔渠兩頭。捉汝不得。免苦樂相形。免明暗相酬。實理真實亦不真實。虛妄亦不虛
【現代漢語翻譯】 現代漢語譯本：自然貫穿古今。如同云神沒有照耀的功用，但其功用卻常存。能夠在一切處作為導師。 眾生的自性認識，因為他們未曾踏上佛的階梯，具有一種黏著的性質，常常執著于有和無的各種法。剛開始接受深奧的旨意時無法理解，剛聽到超凡脫俗的言語時也不相信。所以，在菩提樹下，釋迦牟尼佛用了三七二十一天的時間默然思惟。智慧昏昧難以言說，無法比喻。說眾生有佛性，也是誹謗佛法僧（Buddha, Dharma, Sangha）；說眾生沒有佛性，也是誹謗佛法僧。如果說有佛性，就名為執著誹謗；如果說沒有佛性，就名為虛妄誹謗。如同說佛性存在，就是增益誹謗；說佛性不存在，就是損減誹謗；說佛性既存在又不存在，就是相違誹謗；說佛性非存在非不存在，就是戲論誹謗。 一開始想要不說，眾生就沒有解脫的時期；一開始想要說，眾生又隨著言語產生理解，益處少而損害多。所以說『我寧可不說法，迅速進入涅槃（Nirvana）』。後來反過來思考，過去的諸佛都說三乘法（Three Vehicles）。後來假借安立名字，本來不是佛（Buddha），卻對他們說是佛；本來不是菩提（Bodhi），卻對他們說是菩提；涅槃（Nirvana）、解脫（Moksha）等等。知道他們連百石都挑不起來，就先讓他們挑一升一合。知道他們難以相信了義教，就先和他們說不了義教。能夠讓善法流行，也勝過惡法。善果的期限滿了，惡果便會到來。得到佛，就會有眾生到來；得到涅槃，就會有生死到來；得到光明，就會有黑暗到來。這些都是有漏的因果循環往復，沒有不相互報應的。 如果想要避免見到循環往復的事情，只要割斷兩頭的語句，數量就管不著了。不佛不眾生，不親不疏，不高不下，不平不等，不去不來。只要不執著文字，隔開兩頭，就捉不住你，免除苦樂相互比較，免除明暗相互報應。真實的道理真實也不真實，虛妄也不虛妄。
【English Translation】 English version: Nature pervades the past and present. Like the cloud spirit without the function of illumination, its function is ever-present. It can be a guide in all places. The sentient beings' nature of consciousness, because they have never stepped on the Buddha's ladder, has an adhesive quality, often clinging to the various dharmas of existence and non-existence. They cannot understand profound meanings at first, nor do they believe extraordinary words when they first hear them. Therefore, under the Bodhi tree, Shakyamuni Buddha spent three seven-day periods in silent contemplation. Wisdom is dim and difficult to express, beyond comparison. To say that sentient beings have Buddha-nature is to slander the Buddha, Dharma, and Sangha; to say that sentient beings do not have Buddha-nature is also to slander the Buddha, Dharma, and Sangha. If one says there is Buddha-nature, it is called clinging and slandering; if one says there is no Buddha-nature, it is called false slandering. It is like saying that Buddha-nature exists, which is additive slander; saying that Buddha-nature does not exist, which is subtractive slander; saying that Buddha-nature both exists and does not exist, which is contradictory slander; saying that Buddha-nature is neither existent nor non-existent, which is playful slander. Initially, wanting not to speak, sentient beings would have no time for liberation; initially, wanting to speak, sentient beings would then generate understanding according to the words, with little benefit and much harm. Therefore, it is said, 'I would rather not speak the Dharma and quickly enter Nirvana.' Later, reflecting back, all the Buddhas of the past spoke the Three Vehicles. Later, falsely establishing names, originally not a Buddha, but they are told they are a Buddha; originally not Bodhi, but they are told it is Bodhi; Nirvana, Moksha, and so on. Knowing that they cannot carry even a hundred 'shi' (a unit of weight), they are first given one 'sheng' and one 'he' (smaller units of weight) to carry. Knowing that they find it difficult to believe the definitive teachings, they are first told the provisional teachings. Being able to let good Dharma circulate is better than evil Dharma. When the limit of good karma is reached, evil karma will arrive. Obtaining Buddhahood, sentient beings will arrive; obtaining Nirvana, birth and death will arrive; obtaining light, darkness will arrive. These are all conditioned causes and effects turning over and over, without any that do not reciprocate. If you want to avoid seeing the turning over and over of things, just cut off the statements at both ends, and numbers cannot control it. Not Buddha, not sentient beings; not close, not distant; not high, not low; not equal, not unequal; not going, not coming. Just do not cling to words, separate the two ends, and you cannot be caught, avoiding the comparison of suffering and pleasure, avoiding the reciprocation of light and darkness. The true principle is true and also not true, false and also not false.
妄。不是量數物。喻如虛空不可修治。若心有少許作解。即被量數管著。亦如卦兆。被金木水火土管。亦如黐膠。五處俱黏。魔王捉得。自在還家。
夫教語皆三句相連。初．中．后善。初。直須教渠發善心。中。破善心。后。始明好善。菩薩即非菩薩。是名菩薩。法非法非今法。總與磨也。若只說一句。令眾生入地獄。若三句一時說。渠自入地獄。不于教主事。說道如今鑒覺是自己佛。是初善。不守住如今鑒覺。是中善。亦不作不守住知解。是后善。如前屬然燈后佛。只是不凡亦不聖。莫錯說佛今非凡非聖。
此土初祖云。無能無聖為佛聖。若言佛聖者。只如九品精靈．龍畜之類。及釋梵等。皆能通變。上品精靈。亦知今古百劫時事。豈得是佛。如阿修羅王身極長大。敵兩倍須彌山。與帝釋戰時。知力不如。領百萬兵眾入藕絲孔里藏。通變辨才不少。他且不是佛教語。節級奢緩。升降不同。未悟未解時名貪瞋。悟了喚作佛慧。故云不異舊時人。只異舊時行履處。
問。斬草伐木。掘地墾土。為有罪報相否 師云。不得定言有罪。亦不得定言無罪。有罪無罪。事在當人。若貪染一切有無等法。有取捨心在。透三句不過。此人定言有罪。若透三句外。心如虛空。亦莫作虛空想。此人定言無罪。
【現代漢語翻譯】 現代漢語譯本：妄念不是可以用數量來衡量的東西。比喻就像虛空一樣，無法修補整治。如果心中稍微產生一點理解，就會被數量所束縛，就像占卜一樣，被金、木、水、火、土所控制。又像粘膠一樣，五處都粘住，被魔王抓住，就只能任其擺佈，無法自由回家。
佛陀的教誨都是三句話相連，即初善、中善、后善。初善，就是要教導人們發起善心；中善，就是要破除對善心的執著；后善，才能夠明白什麼是真正的善。菩薩即非菩薩，是名菩薩。法非法非今法，總要磨滅一切執著。如果只說一句，就會令眾生墮入地獄。如果三句同時說，他們自己就會墮入地獄，與教導者無關。例如，說道現在能覺知的就是自己的佛性，這是初善；不執著于現在的覺知，這是中善；也不要產生不執著的知解，這是后善。就像以前燃燈佛（Dipamkara Buddha）之後的佛一樣，只是不落入凡夫，也不成為聖人。不要錯誤地說佛現在既非凡夫也非聖人。
此土（指中國）的初祖（指菩提達摩Bodhidharma）說：『無能無聖為佛聖。』如果說佛是聖人，那麼就像九品精靈、龍畜之類，以及釋梵（釋提桓因Śakra和梵天Brahma）等，都能夠通變。上品精靈，也知道過去和未來百劫的事情，怎麼能說是佛呢？例如阿修羅王（Asura king）的身體極其巨大，相當於兩倍的須彌山（Mount Sumeru）。與帝釋（帝釋天Śakra）戰鬥時，知道力量不如，就帶領百萬兵眾藏入藕絲孔里。他們的通變和辯才不少，但那不是佛教的語言。節級有奢有緩，升降不同。未悟未解時叫做貪瞋，悟了就叫做佛慧。所以說，人還是原來的人，只是行為處事不同了。
問：斬草伐木，掘地墾土，會有罪報嗎？師父說：不能肯定地說有罪，也不能肯定地說無罪。有罪無罪，在於當事人。如果貪戀一切有無等法，心中有取捨，透不過三句，這個人肯定有罪。如果透過了三句之外，心如虛空，也不要執著于虛空的念頭，這個人肯定無罪。
【English Translation】 English version: False thoughts are not something that can be measured numerically. It's like empty space, which cannot be repaired or rectified. If the mind has even a slight understanding, it will be controlled by numbers, just like divination is controlled by metal, wood, water, fire, and earth. It's also like glue, sticking everywhere, and if caught by the demon king, one can only be manipulated and cannot freely return home.
The Buddha's teachings are all connected in three sentences: initial goodness, intermediate goodness, and final goodness. Initial goodness is to teach people to generate good intentions; intermediate goodness is to break attachment to good intentions; final goodness is to understand what true goodness is. A Bodhisattva is not a Bodhisattva, that is named Bodhisattva. Dharma is neither Dharma, nor present Dharma, all attachments must be extinguished. If only one sentence is spoken, it will cause sentient beings to fall into hell. If all three sentences are spoken at the same time, they will fall into hell themselves, which has nothing to do with the teacher. For example, saying that what one is aware of now is one's own Buddha-nature is initial goodness; not being attached to the present awareness is intermediate goodness; and not generating the understanding of non-attachment is final goodness. Just like the Buddhas after Dipamkara Buddha, they are neither ordinary nor saintly. Do not mistakenly say that the Buddha is now neither ordinary nor saintly.
The first patriarch (Bodhidharma) of this land (China) said: 'No ability, no saintliness, is the saintliness of the Buddha.' If it is said that the Buddha is a saint, then like the nine grades of spirits, dragons, and animals, as well as Śakra and Brahma, they are all capable of transformation. The highest grade of spirits also knows the events of the past and future hundreds of kalpas, how can they be said to be Buddhas? For example, the Asura king's body is extremely large, equivalent to twice Mount Sumeru. When fighting with Śakra, knowing that his strength was inferior, he led a million troops to hide in the pores of a lotus root. Their transformations and eloquence are not small, but that is not the language of Buddhism. The levels have extravagance and slowness, and the ascents and descents are different. When not enlightened, it is called greed and anger; when enlightened, it is called Buddha-wisdom. Therefore, it is said that the person is still the same person, only the behavior and conduct are different.
Question: Cutting grass and felling trees, digging the earth and cultivating the land, will there be karmic retribution? The master said: It cannot be said definitively that there is sin, nor can it be said definitively that there is no sin. Whether there is sin or not depends on the person involved. If one is attached to all phenomena of existence and non-existence, and has a mind of acceptance and rejection, and cannot penetrate the three sentences, then this person definitely has sin. If one penetrates beyond the three sentences, and the mind is like empty space, but does not cling to the idea of empty space, then this person definitely has no sin.
又云。罪若作了。道不見有罪。無有是處。若不作罪。道有罪。亦無有是處。如律中。本迷教人。及轉相殺。尚不得殺罪。何況禪宗下相承。心如虛空。不停留一物。亦無虛空相。將罪何處安著。亦名禪道不用修。但莫污染。亦云但融冶表裡心盡即得。亦云但約照境。只如今照一切有無等法。都無貪取。亦莫取著。亦云。合與磨學。今似浣垢衣。今是本有。垢是外來。聞說一切有無聲色。如似垢膩。都莫將心湊泊。菩提樹下。三十二相八十種好屬色。十二分教屬聲。只如今截斷一切有無聲色流過。心如虛空相似。合與磨學。如救頭然始得。臨命終時。尋舊熟路。行尚不徹。到與磨時。新調始學。如何了得。
臨終之際。所有習念。盡為勝境現前。隨心所愛。重處先受。只如今不作惡事。當此之時。亦無惡境。縱有惡境。亦變成好境。若怕臨終之時。慞狂不得自由。即須如今便自由始得。只如今於一一境法。都無愛染。亦莫依住知解。便是自由人。如今是因。臨終是果。果業已現。如何怕得。
怕是古今。古若有今。今亦有古。古若有佛。今亦有佛。如今若得。直至未來際得。只如今一念一念不被一切有無等法管。自古自今。佛只是人。人只是佛。亦是三昧定。不用將定入定。不用將禪想禪。不用將佛覓
【現代漢語翻譯】 現代漢語譯本： 還有人說，如果罪業已經造下，卻說『道』中看不見罪業，這是不可能的。如果沒造罪，卻說『道』中有罪，這也是不可能的。比如在戒律中，原本迷惑的人教唆他人，以至於輾轉相殺，尚且不能判殺人罪，更何況禪宗下相傳，心如虛空，不留一物，也沒有虛空的相狀，將罪安放在哪裡呢？也可以說禪道不用修，只要不被污染。也可以說只要融合表裡，心盡了就可以了。也可以說只要觀照境，就像現在觀照一切有無等法，都沒有貪求，也不要執著。也可以說，應該好好磨練學習。現在就像洗滌臟衣服，本性是本來就有的，污垢是外來的。聽說一切有無聲色，就像污垢油膩，都不要將心靠近。菩提樹下，三十二相（佛的化身所具有的三十二種殊勝的容貌特徵）八十種好（佛所具有的八十種細微的殊勝特徵）屬於色，十二分教（佛陀所說的十二種不同形式的教法）屬於聲。就像現在截斷一切有無聲色的流過，心如虛空一般，應該好好磨練學習，像救頭燃一樣才能成功。臨命終時，尋找舊的熟悉的路，修行尚且不徹底，等到要磨練時，才開始學習新的方法，怎麼能了脫生死呢？
臨終之際，所有的習氣和念頭，都會變成殊勝的境界顯現出來，隨著內心所愛，最看重的東西會先呈現。就像現在不做惡事，在這個時候，也不會有惡的境界。縱然有惡的境界，也會變成好的境界。如果害怕臨終的時候，驚慌失措不得自由，就必須現在就開始獲得自由。就像現在對於每一個境界和事物，都沒有愛戀和執著，也不要依賴固有的知解，就是自由人。現在是因，臨終是果。果報已經顯現，如何能害怕呢？
害怕是自古至今都有的。過去如果有現在，現在也有過去。過去如果有佛，現在也有佛。現在如果證得了，直到未來世都能證得。就像現在一念一念不被一切有無等法所控制。自古至今，佛只是人，人只是佛。這也是三昧定（佛教中的一種高度集中的精神狀態）。不用將定放入定中，不用將禪想成禪，不用將佛向外尋找。
【English Translation】 English version: Furthermore, it is said: If the sin has been committed, to say that the 'Dao' does not see the sin is impossible. If no sin has been committed, to say that the 'Dao' has sin is also impossible. For example, in the Vinaya (monastic rules), someone who was originally deluded instigates others, leading to mutual killing, is still not judged guilty of murder. How much more so in the Zen school, where the mind is like empty space, not retaining a single thing, and without the appearance of empty space, where can the sin be placed? It can also be said that the Zen path does not need cultivation, just avoid defilement. It can also be said that as long as the inside and outside are fused, and the mind is exhausted, that is enough. It can also be said that just observe the realm, just like now observing all existing and non-existing dharmas, without any greed or attachment. It can also be said that one should diligently practice and learn. Now it is like washing dirty clothes; the original nature is inherent, and the dirt is external. Hearing about all existing and non-existing sounds and forms is like dirt and grease; do not bring the mind close to them. Under the Bodhi tree, the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor perfections (the eighty minor marks of excellence of a Buddha) belong to form, and the twelve divisions of teachings (the twelve categories of Buddhist scriptures) belong to sound. Just like now cutting off the flow of all existing and non-existing sounds and forms, the mind is like empty space. One should diligently practice and learn, like putting out a fire on one's head to succeed. At the time of death, seeking the old familiar path, the practice is still not thorough. When it comes to practice, starting to learn new methods, how can one be liberated from birth and death?
At the moment of death, all habits and thoughts will transform into sublime realms, appearing according to what the mind loves, with what is most valued appearing first. Just like now not doing evil deeds, at this time, there will be no evil realms. Even if there are evil realms, they will transform into good realms. If you fear being confused and not free at the time of death, you must start gaining freedom now. Just like now, having no love or attachment to each and every realm and dharma, and not relying on fixed knowledge and understanding, you are a free person. Now is the cause, and death is the result. The karmic result has already manifested, how can you be afraid?
Fear has existed from ancient times to the present. If the past has the present, the present also has the past. If the past has Buddhas, the present also has Buddhas. If you attain it now, you can attain it until the future. Just like now, moment by moment, not being controlled by all existing and non-existing dharmas. From ancient times to the present, a Buddha is just a person, and a person is just a Buddha. This is also Samadhi (a state of meditative consciousness). There is no need to put Samadhi into Samadhi, no need to think of Zen as Zen, no need to seek the Buddha externally.
佛。如雲法不求法。法不得法。法不行法。法不見法。自然得法。不以得更得。所以菩薩應如是正念諸法。罄然獨存。亦無知獨存之法。
智性自如如。非因所置。亦名體結。亦名體集。不是智知。不是識識。絕思量處。凝寂體盡。忖度永亡。如海大流盡。波浪不復生。亦云如大海水。無風匝匝之波。忽知匝匝之波。此是細中之粗。亡知于知。還如細中之細。是佛境界。從此初知。名三昧之頂。亦名三昧王。亦名爾焰智。出生一切諸三昧。灌一切諸法王子頂。於一切色聲香味觸法剎土成等正覺。內外通達。悉無有礙。一色一塵。一佛一色。一切佛一切色。一切塵一切佛。一切色聲香味觸法亦復如是。一一遍滿一切剎土。此是細中之粗。是善境界。是一切上流知覺聞見。亦是一切上流出生入死。度一切有無等法。是上流所說。亦是上流涅槃。是無上道。是無等等咒。是第一之說。于諸說中最為甚深。無人能到。諸佛護念。猶如清波。能說一切水清濁．深流．廣大之用。諸佛護念。行住坐臥。若能如是。我時為現清凈光明身。
又云。如汝自等．語等。我亦如然。一佛剎聲。一佛剎香。一佛剎味。一佛剎觸。一佛剎事。悉皆如是。從此上至蓮華藏世界。縱廣總皆如是。若守初知為解。名頂結。亦名墮頂結。是
【現代漢語翻譯】 現代漢語譯本 佛說：如果說法不執著於法，法不能被獲得，法不能被實行，法不能被看見，自然就能證得法。不要因為已經證得而再去追求更多，所以菩薩應該這樣正確地憶念諸法，使一切清空而獨立存在，也沒有知道這種獨立存在的法。 (佛：Buddha; 菩薩：Bodhisattva; 法：Dharma)
智慧的本性是自在如如的，不是由因緣所安排的，也叫做體結，也叫做體集。不是通過智來知曉，不是通過識來識別，超越了思量之處，凝固寂靜而本體消盡，揣測永遠消失。如同大海的巨大水流流盡，波浪不再產生。也可以說像大海的水，沒有風的時候就沒有層層疊疊的波浪。忽然知道有層層疊疊的波浪，這是細微之中的粗顯。忘卻了知，還如同細微之中的細微，這是佛的境界。從這裡開始最初的知，叫做三昧之頂（Samadhi's peak），也叫做三昧王（Samadhi King），也叫做爾焰智（Er Yan Wisdom），出生一切諸三昧，灌注一切諸法王子（Dharma Prince）的頭頂，在一切色聲香味觸法（form, sound, smell, taste, touch, and dharma）的剎土（Buddha-field）成就等正覺（perfect enlightenment），內外通達，完全沒有障礙。一色一塵，一佛一色，一切佛一切色，一切塵一切佛，一切色聲香味觸法也是這樣。一一遍滿一切剎土，這是細微之中的粗顯，是好的境界。是一切上流的知覺聞見，也是一切上流的出生入死，度過一切有無等法。是上流所說的，也是上流的涅槃（Nirvana），是無上道（unsurpassed path），是無等等咒（unequalled mantra），是第一的說法，在各種說法中最為深奧，沒有人能夠到達，諸佛護念。猶如清澈的波浪，能夠說明一切水的清濁、深流、廣大的作用。諸佛護念，行住坐臥，如果能夠這樣，我就會顯現清凈光明的身。
又說：像你們自己一樣，語言一樣，我也是這樣。一佛剎（Buddha-field）的聲音，一佛剎的香，一佛剎的味道，一佛剎的觸覺，一佛剎的事物，都像這樣。從這裡向上直到蓮華藏世界（Lotus Treasury World），縱橫總共都像這樣。如果守護最初的知作為理解，叫做頂結，也叫做墮頂結，這是。
【English Translation】 English version The Buddha said: If in speaking of the Dharma, one does not seek the Dharma, if the Dharma cannot be obtained, if the Dharma is not practiced, if the Dharma is not seen, then naturally one attains the Dharma. Do not seek to gain more because of what has already been attained. Therefore, Bodhisattvas should correctly contemplate all Dharmas in this way, making everything empty and existing independently, without even knowing the Dharma of this independent existence. (Buddha: Buddha; Bodhisattva: Bodhisattva; Dharma: Dharma)
The nature of wisdom is free and as-it-is, not arranged by causes and conditions. It is also called 'body knot' (體結), and also called 'body collection' (體集). It is not known through wisdom, not recognized through consciousness, surpassing the place of thought, solidified in stillness and the body exhausted, speculation forever gone. Like the great flow of the ocean water exhausted, waves no longer arise. It can also be said like the water of the great ocean, without wind there are no layers of waves. Suddenly knowing there are layers of waves, this is the coarseness within the subtle. Forgetting knowledge in knowing, it is still like the subtlety within the subtle, this is the realm of the Buddha. From here, the initial knowing is called the 'peak of Samadhi' (三昧之頂), also called the 'King of Samadhi' (三昧王), also called 'Er Yan Wisdom' (爾焰智), giving birth to all Samadhis, anointing the crowns of all 'Dharma Princes' (法王子), attaining perfect enlightenment (等正覺) in all Buddha-fields (剎土) of form, sound, smell, taste, touch, and dharma (色聲香味觸法), penetrating inside and out, completely without obstruction. One form one dust, one Buddha one form, all Buddhas all forms, all dust all Buddhas, all forms, sounds, smells, tastes, touches, and dharmas are also like this. Each and every one pervades all Buddha-fields, this is the coarseness within the subtle, it is a good realm. It is the knowing, perceiving, hearing, and seeing of all upper streams, and also the birth and death of all upper streams, crossing over all existence and non-existence and other Dharmas. It is what the upper stream speaks of, and also the Nirvana (涅槃) of the upper stream, it is the unsurpassed path (無上道), it is the unequalled mantra (無等等咒), it is the first teaching, the most profound among all teachings, no one can reach it, protected and念 by all Buddhas. Like clear waves, able to explain the clarity, turbidity, deep flow, and great function of all water. Protected and念 by all Buddhas, walking, standing, sitting, lying down, if one can be like this, I will manifest a pure and luminous body.
It is also said: Like yourselves, language is the same, I am also like this. The sound of one Buddha-field (佛剎), the fragrance of one Buddha-field, the taste of one Buddha-field, the touch of one Buddha-field, the things of one Buddha-field, are all like this. From here upwards to the Lotus Treasury World (蓮華藏世界), the length and width are all like this. If guarding the initial knowing as understanding, it is called 'top knot' (頂結), also called 'fallen top knot' (墮頂結), this is.
一切塵勞之根本。自生知見。無繩自縛。所知故繫世有二十五。又散一切諸煩惱門縛著於他。此初知。二乘見之。名為爾𦦨識。亦名微細煩惱。便即斷除。既得斷已。名為回神住空窟。亦名三昧酒所醉。亦名解脫魔所縛。世界成壞。定力所持。漏向別國土都不覺知。亦名解脫深坑可畏之處。菩薩悉皆遠離。
夫讀經看教。語言皆須宛轉。歸就自己。但是一切言教。只明如今鑒覺自性。但不被一切有無諸境轉。是汝導師。能照破一切有無諸境。是金剛惠。即有自由獨立分。若不能與磨會得。縱然誦得十二圍陀典。只成個增上慢。卻是謗佛。不是修行。但離一切聲色。亦不住于離。亦不住于知解。是修行。
讀經看教。若準世間。是好事。若向明理人邊數。此是壅塞人。十地之人脫不去。流入生死河。但是三乘教。皆治貪瞋等病。只如今唸唸若有貪瞋等病。先須治之。不用覓義句知解。知解屬貪。今卻變成病。只如今但離一切有無諸法。亦離於離。透過三句外。自然與佛無差。既自是佛。何慮佛不解語。只恐不是佛。被有無諸法縛。不得自由。
是以理未立。先有福智。被福智載。如賤如貴。不如先立理。後有福智。若要福智。臨時作得。撮金成土。撮土為金。變海水為酥酪。碎須彌為微塵。攝四大海
【現代漢語翻譯】 現代漢語譯本： 一切塵世煩惱的根源，都源於自生的知見。這就像沒有繩索卻自我束縛。因為有所知，所以被世間的二十五有（指欲界十四有、色界七有、無色界四有）所繫縛。又像散佈一切煩惱之門，卻反過來被它們束縛。這就是最初的認知。二乘（聲聞乘和緣覺乘）之人見到這種情況，稱之為『爾焰識』（一種微細的妄識），也叫做微細煩惱。他們便立即斷除這些煩惱。一旦斷除之後，就自認為『回神住空窟』（精神返回空無的洞穴），也叫做被『三昧酒』所陶醉，或者被『解脫魔』所束縛。世界成住壞空，都是由他們的定力所維持。他們對於自身業力流向其他國土，完全沒有覺察。這也叫做身處『解脫深坑』，一個非常可怕的地方。菩薩（Bodhisattva）們都會遠離這些境界。
閱讀佛經，理解教義，所有的語言都必須婉轉地迴歸到自身。所有的一切言教，都只是爲了闡明當下能覺知的自性。只要不被一切有無諸境所迷惑，你就是自己的導師。能夠照破一切有無諸境，就是金剛慧（Vajra wisdom）。這樣才能有自由獨立的本分。如果不能在磨礪中體會，縱然能夠背誦十二部吠陀（Veda）經典，也只會成為一個增上慢（Adhimana）的人，反而是在誹謗佛法，而不是修行。只要遠離一切聲色，也不執著于遠離，也不執著于知解，這才是修行。
閱讀佛經，理解教義，如果按照世俗的眼光來看，這是一件好事。但是如果放在明白道理的人看來，這反而會阻塞人的智慧。即使是十地（Bhumi）菩薩，也無法從中解脫，最終會流入生死輪迴的長河。三乘（聲聞乘、緣覺乘、菩薩乘）的教義，都是爲了治療貪婪、嗔恨等疾病。如果當下唸唸都有貪婪、嗔恨等病，首先必須治療這些病，不需要去尋求經文的意義和知解。知解本身就屬於貪，現在反而變成了疾病。只要當下遠離一切有無諸法，也遠離於遠離，超越這三重境界之外，自然就與佛沒有差別。既然自己就是佛，又何必擔心佛不理解你的語言？只怕自己不是佛，被有無諸法所束縛，不得自由。
因此，在理沒有確立之前，先有福德和智慧，就會被福德和智慧所累，如同賤物和貴物一樣。不如先確立理，然後再有福德和智慧。如果想要福德和智慧，隨時都可以創造出來。可以把金子變成泥土，把泥土變成金子，把海水變成酥酪，把須彌山（Sumeru）粉碎成微塵，把四大海（the four great oceans）
【English Translation】 English version: The root of all worldly afflictions lies in self-generated views and opinions. It's like being bound without ropes, self-imposed bondage. Because of what is known, one is tied to the twenty-five realms of existence (referring to the fourteen realms of desire, seven realms of form, and four formless realms). It's also like scattering all the gates of afflictions, only to be bound by them. This is the initial knowing. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) see this and call it 『Ālaya-vijñāna』 (a subtle form of consciousness), also known as subtle afflictions. They then immediately cut off these afflictions. Once they are cut off, they consider themselves to have 『returned to the spirit and dwell in the empty cave,』 also called being intoxicated by the 『samādhi wine,』 or bound by the 『liberation demon.』 The formation, existence, destruction, and emptiness of the world are all sustained by their power of concentration. They are completely unaware of their karmic flow towards other lands. This is also called being in the 『deep pit of liberation,』 a terrifying place. Bodhisattvas (Bodhisattva) all stay away from these states.
When reading scriptures and studying teachings, all language must be skillfully turned back to oneself. All teachings only clarify the self-nature that is aware in the present moment. As long as you are not turned by all the realms of existence and non-existence, you are your own guide. Being able to illuminate and break through all realms of existence and non-existence is Vajra wisdom (Vajra wisdom). Then you will have the freedom to be independent. If you cannot understand this through practice and refinement, even if you can recite the twelve Vedas (Veda), you will only become a person of increased arrogance (Adhimana), and you will be slandering the Buddha's teachings, not practicing. As long as you stay away from all sounds and forms, and do not cling to detachment, and do not cling to intellectual understanding, this is practice.
Reading scriptures and studying teachings, if viewed from a worldly perspective, is a good thing. But if viewed by those who understand the principles, this will only obstruct one's wisdom. Even those at the Tenth Ground (Bhumi) cannot escape from it and will eventually flow into the river of birth and death. The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are all for curing diseases such as greed and hatred. If you have diseases such as greed and hatred in every thought in the present moment, you must first cure these diseases. There is no need to seek the meaning of the scriptures and intellectual understanding. Intellectual understanding itself belongs to greed, and now it has become a disease. As long as you stay away from all phenomena of existence and non-existence, and also stay away from detachment, and transcend these three realms, you will naturally be no different from the Buddha. Since you are the Buddha, why worry that the Buddha does not understand your language? The only fear is that you are not the Buddha, and you are bound by the phenomena of existence and non-existence, and you are not free.
Therefore, if the principle is not established first, and there is first merit and wisdom, one will be burdened by merit and wisdom, just like cheap and expensive things. It is better to establish the principle first, and then have merit and wisdom. If you want merit and wisdom, you can create them at any time. You can turn gold into mud, turn mud into gold, turn the sea water into ghee, crush Mount Sumeru (Sumeru) into dust, and gather the four great oceans (the four great oceans).
水入一毛孔。於一義作無量義。于無量義作一義。亦云失腳作轉輪王。令四天下人一日行十善。此福智猶不能算。自己鑒覺名王。緣念著有無諸法。名轉輪王。只如今于藏腑中都不納一切有無等法。離四句外名空今。名不死藥。為喚前王名不死藥。雖云不死藥。與王共服。亦非二物。亦非一物。若作一二解。亦名轉輪王。
只如今有人以福智四事。供養四百萬億阿僧祇世界六趣四生。隨其所欲。滿八十年。已後作是念。然此眾生皆已衰老。我當以佛法而訓導之。令得須陀洹果。乃至阿羅漢道。如是施主。但施眾生一切樂具。功德尚自無量。何況令得須陀洹果。乃至阿羅漢道功德無量無邊。猶不如第五十人聞經隨喜功德。報恩經云。摩耶夫人生五百太子。盡得辟支佛果。而皆滅度。各各起塔供養。一一禮拜。嘆言。不如生於一子。得無上菩提。省我心力。只如今于百千萬眾中。有一人得者。價直三千大千世界。所以常勸眾人。須玄解自理。自理若玄。使得福智。如貴使賤。亦如無住車。若守此作解。名髻中珠。亦名有價寶珠。亦名運糞人。若不守此為解。如王髻中明珠與之。亦名無價大寶。亦名運糞出。佛直是纏外人。卻來纏內。與磨作佛。直是生死那邊人。直是玄絕那邊人。卻來曏者岸。與磨作佛。人及獼猴。
【現代漢語翻譯】 現代漢語譯本 一滴水進入一個毛孔。對於一個道理，可以引申出無量的道理。對於無量的道理，又可以歸結為一個道理。也可以說，失足跌倒反而成就了轉輪聖王（Chakravartin，擁有統治世界的理想國王）。如果能讓四大天下的人一天行十善，這種福德和智慧是無法估量的。自己覺察到的本性稱為『王』，而緣于念頭執著于有無諸法，就稱為『轉輪王』。如果現在於藏腑之中，都不容納一切有無等法，脫離四句的限制，就稱為『空』，也稱為『不死藥』。爲了喚醒之前的『王』，所以稱之為『不死藥』。雖然稱為『不死藥』，但與『王』一同服用，也不是兩個東西，也不是一個東西。如果理解為一或二，也還是稱為『轉輪王』。
現在如果有人用福德、智慧等四事，供養四百萬億阿僧祇（asamkhya，無數）世界中的六道四生（指所有生命形態），滿足他們的一切願望，持續八十年。之後，這個人這樣想：『這些眾生都已經衰老，我應當用佛法來訓導他們，使他們證得須陀洹果（Srotaapanna，入流果），乃至阿羅漢道（Arhat，無學果）。』這樣的施主，僅僅是給予眾生一切快樂的器具，功德尚且無量，更何況是讓他們證得須陀洹果，乃至阿羅漢道的功德，更是無量無邊。但這仍然不如第五十個人聽聞佛經后隨喜的功德。《報恩經》中說，摩耶夫人（Maya，釋迦牟尼佛的生母）生了五百個太子，都證得了辟支佛果（Pratyekabuddha，緣覺），但都已滅度。於是為他們各自建造佛塔供養，一一禮拜，感嘆說：『不如生下一個兒子，證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），省去了我的心力。』現在如果在百千萬眾中，有一個人證得，其價值就相當於三千大千世界。所以常常勸告眾人，必須深刻理解自己的本性。如果對自身本性的理解深刻，就能使得福德和智慧，如同貴人役使賤人一樣。也像無所住的車子一樣。如果執著於此來解釋，就如同髻中的寶珠，也稱為有價的寶珠，也像運糞的人。如果不執著於此來解釋，就如同國王髻中的明珠贈送給他人，也稱為無價的大寶，也像把糞運出去一樣。佛（Buddha，覺悟者）本來就是纏縛之外的人，卻來到纏縛之內，與人磨合，使人成佛。本來就是生死那邊的人，本來就是玄妙絕倫那邊的人，卻來到此岸，與人磨合，使人成佛。就像人和獼猴一樣。
【English Translation】 English version A drop of water enters a single pore. From one meaning, countless meanings can be derived. From countless meanings, one meaning can be made. It can also be said that a stumble can lead to becoming a Chakravartin (Chakravartin, an ideal king who rules the world). If one can cause the people of the four continents to practice the ten virtues for a single day, this merit and wisdom cannot be calculated. The self-awareness of one's own nature is called 'King,' while attachment to the existence or non-existence of all dharmas (Dharma, teachings) through thoughts is called 'Chakravartin.' If, now, within the internal organs, one does not accommodate all dharmas of existence or non-existence, and transcends the four statements (tetralemma), it is called 'Emptiness,' and also called 'The Medicine of Immortality.' To awaken the previous 'King,' it is called 'The Medicine of Immortality.' Although called 'The Medicine of Immortality,' when taken together with the 'King,' it is neither two things nor one thing. If understood as one or two, it is still called 'Chakravartin.'
Now, if someone uses the four things of merit, wisdom, etc., to make offerings to the six realms and four types of beings (referring to all life forms) in four million trillion asamkhya (asamkhya, countless) worlds, fulfilling all their desires for eighty years. Afterward, this person thinks: 'These beings have all grown old, I should instruct them with the Buddha Dharma (Buddha Dharma, Buddha's teachings), so that they may attain the Srotaapanna fruit (Srotaapanna, stream-enterer), and even the Arhat path (Arhat, the path of no more learning).' Such a benefactor, merely giving beings all kinds of pleasurable tools, their merit is already immeasurable, let alone causing them to attain the Srotaapanna fruit, and even the Arhat path, the merit is immeasurable and boundless. But this is still not as good as the merit of the fiftieth person who rejoices upon hearing the sutra. The Sutra of Gratitude says that Maya (Maya, the mother of Shakyamuni Buddha) gave birth to five hundred princes, all of whom attained the Pratyekabuddha fruit (Pratyekabuddha, solitary Buddha), but all have passed away. Therefore, they built pagodas for each of them, made offerings, and bowed in worship, exclaiming: 'It is better to give birth to one son who attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), saving my mental effort.' Now, if one person attains enlightenment among hundreds of thousands of people, its value is equivalent to three thousand great chiliocosms. Therefore, I often advise everyone to deeply understand their own nature. If the understanding of one's own nature is profound, one can make merit and wisdom like a noble person employing a lowly person. It is also like a cart that dwells nowhere. If one clings to this for interpretation, it is like a jewel in the topknot, also called a valuable jewel, and also like a dung carrier. If one does not cling to this for interpretation, it is like giving the bright pearl in the king's topknot to others, also called a priceless great treasure, and also like carrying dung out. The Buddha (Buddha, the awakened one) is originally a person outside of entanglement, but comes into entanglement, and works with people to make them Buddhas. Originally a person on the other side of life and death, originally a person on the other side of profound transcendence, but comes to this shore, and works with people to make them Buddhas. It's like people and monkeys.
俱不能行。人喻十地菩薩。獼猴喻于凡夫。
讀經看教。求一切知解。不是一向不許。解得三乘教。善得瓔珞莊嚴具。得三十二相窟宅。覓佛即不得。教云耽著小乘三藏學者。猶不許親近。何況自為。是破戒比丘．名字羅漢。涅槃經中被配入十六惡律儀中。同於畋獵漁捕。為利養故殺害。大乘方等。猶如甘露。亦如毒藥。銷得去。如甘露。銷不去。如毒藥。
讀經看教。若不解他生死語。決定透他義句不過。莫讀最第一。亦云須看教。亦須參善知識。第一須自有眼。須辨他生死語始得。若辨白不得。決定透不過。只是重增比丘繩索。所以教學玄旨人。不遣讀文字。如雲說體不說相。說義不說文。如是說者。名真說。若說文字。皆是誹謗。是名邪說。菩薩若說。當如法說。亦名真說。當令眾生持心不持事。持行不持法。說人不說字。說義不說文。說道欲界無禪。亦是帶一隻眼人語。既云欲界無禪。憑何得至色界。先因地上習二種定。然後得至初禪．有想定．無想定。有想定。生色界四禪等天。無想定。生無色界四空等天。欲界灼然無禪。禪是色界。
問。如今說此土有禪。如何 師云。不動不禪是如來禪。離生禪想。
問。如何是有情無佛性。無情有佛性 師云。從人至佛。是聖情執。從人至
【現代漢語翻譯】 現代漢語譯本：兩者都無法行動。人比喻十地菩薩（指修行層次很高的菩薩）。獼猴比喻凡夫。
閱讀經書，學習教義，追求一切知識和理解，並非完全不允許。如果能理解三乘教法，善於運用如瓔珞般的莊嚴之具，獲得三十二相（佛的特徵）的居所，卻找不到佛，那就不行。經教中說，沉迷於小乘三藏的學者，尚且不被允許親近，更何況是自己這樣做。這就像是破戒的比丘、徒有虛名的羅漢，在《涅槃經》中被歸入十六種惡律儀之中，等同於從事田獵漁捕，爲了利益而殺害生命。大乘方等經典，猶如甘露，也猶如毒藥。能夠消化得了，就像甘露；消化不了，就像毒藥。
閱讀經書，學習教義，如果不理解其中的生死之語，就絕對無法透徹理解其中的義理。最好不要讀，或者說必須閱讀經教，也必須參訪善知識。最重要的是要有自己的眼光，必須能夠辨別他人的生死之語才行。如果辨別不清楚，就絕對無法透徹理解，只會增加比丘的束縛。所以，教授玄妙旨意的人，不讓人閱讀文字。就像說體性而不說表相，說義理而不說文字。這樣說的人，才算是真正地說法。如果只說文字，那就是誹謗，是邪說。菩薩如果說法，應當如法而說，也才算是真正地說法。應當讓眾生持心而不持事，持行而不持法，說人而不說字，說義而不說文。說欲界沒有禪定，也是隻看到事物一面的說法。既然說欲界沒有禪定，憑藉什麼才能到達色界？首先要在因地上修習二種禪定，然後才能到達初禪、有想定、無想定。有想定，能生到色界四禪等天；無想定，能生到無色界四空等天。欲界確實沒有禪定，禪定是色界的。
問：現在說此土有禪定，該如何理解？ 師父說：不動不禪，就是如來禪。要遠離對禪定的執著。
問：如何理解有情沒有佛性，無情卻有佛性？ 師父說：從人到佛，是聖人的情執；從人到
【English Translation】 English version: Neither can proceed. The person is a metaphor for the Bodhisattvas of the Ten Grounds (referring to Bodhisattvas with high levels of cultivation). The monkey is a metaphor for ordinary people.
Reading scriptures and studying teachings, seeking all knowledge and understanding, is not entirely forbidden. If one can understand the teachings of the Three Vehicles, skillfully use adornments like necklaces, and obtain the dwelling place of the thirty-two marks (characteristics of the Buddha), but cannot find the Buddha, then it is not acceptable. The teachings say that scholars who are attached to the Small Vehicle's (Hinayana) Three Baskets (Tripitaka) are not even allowed to be approached, let alone doing it themselves. This is like a precept-breaking Bhikshu (monk), a nominal Arhat (liberated being), who is categorized into the sixteen evil conducts in the Nirvana Sutra, equivalent to engaging in hunting and fishing, killing for profit. The Mahayana (Great Vehicle) Vaipulya (extensive) Sutras are like nectar, and also like poison. If one can digest it, it is like nectar; if one cannot digest it, it is like poison.
Reading scriptures and studying teachings, if one does not understand the language of birth and death within them, one will definitely not be able to thoroughly understand their meaning. It is better not to read them, or rather, one must read the teachings and also consult with good teachers (Kalyanamitra). The most important thing is to have one's own eyes, one must be able to distinguish the language of birth and death of others. If one cannot distinguish clearly, one will definitely not be able to thoroughly understand, and will only increase the bonds of a Bhikshu. Therefore, those who teach the profound meaning do not allow people to read the words. It is like saying to speak of the essence and not the appearance, to speak of the meaning and not the words. Those who speak in this way are said to be truly speaking. If one only speaks of the words, that is slander, that is called wrong speech. If a Bodhisattva speaks, they should speak according to the Dharma, and that is also called truly speaking. One should let sentient beings hold the mind and not the matter, hold the practice and not the law, speak of the person and not the words, speak of the meaning and not the words. Saying that the desire realm has no Dhyana (meditative state) is also like speaking with only one eye. Since it is said that the desire realm has no Dhyana, how can one reach the form realm (Rupadhatu)? First, one must practice two kinds of Samadhi (concentration) on the ground, and then one can reach the first Dhyana, the Samadhi with thought, and the Samadhi without thought. The Samadhi with thought can lead to rebirth in the heavens of the four Dhyanas of the form realm; the Samadhi without thought can lead to rebirth in the heavens of the four formless realms (Arupadhatu). The desire realm certainly has no Dhyana, Dhyana belongs to the form realm.
Question: Now it is said that there is Dhyana in this land, how should we understand it? The Master said: Non-moving and non-Dhyana is the Tathagata's (Buddha's) Dhyana. One must be free from attachment to Dhyana.
Question: How can sentient beings not have Buddha-nature, while insentient beings do have Buddha-nature? The Master said: From person to Buddha is the attachment of the sages; from person to
地獄。是凡情執。只如今但于凡聖二境有染愛心。是名有情無佛性。只如今但于凡聖二境。及一切有無諸法。都無取捨心。亦無今取捨知解。是名無情有佛性。只是無其情繫。故名無情。不同木石太虛。黃花翠竹之無情。將為有佛性。若言有者。何故經中不見受記而得成佛者。只如今鑒覺。但不破有情改變。喻如翠竹。無不應機。無不知時。喻如黃花。
又云。若踏佛階梯。無情有佛性。若未踏佛階梯。有情無佛性。
問。大通智勝佛。十劫座道場。佛法不現前。不得成佛道。如何 師云。劫者。滯也。亦二住也。住一善。滯於十善。西國云佛。此土云覺。自己鑒覺。滯著于善。善根人無佛性。故云佛法不現前。不得成佛道。觸惡住惡。名眾生覺。觸善住善。名聲聞覺。不住善惡二邊。不依住將為是者。名二乘覺。亦名辟支佛覺。歸不依住善惡二邊。亦不作不依住知解。名菩薩覺。既不依住。亦不作無依住知解。始得名為佛覺。如雲。佛不住佛。名真福田。若於千萬人中。忽有一人得者。名無價寶。能於一切處為導師。無佛處云是佛。無法處云是法。無僧處云是僧。名轉大法輪。
問。從上祖宗。皆有密語遞相傳授。如何 師云。無有密語。如來無有秘密藏。只如今鑒覺。語言分明。覓形相了不可
【現代漢語翻譯】 現代漢語譯本 地獄，是凡夫的情感執著。如果現在對於凡夫和聖人這兩種境界有染愛之心，就叫做有情而沒有佛性。如果現在對於凡夫和聖人這兩種境界，以及一切有和無的諸法，都沒有取捨之心，也沒有執著于取捨的知解，就叫做無情而有佛性。只是沒有情感的繫縛，所以叫做無情。這不同於木頭、石頭和虛空，也不同於黃花和翠竹的無情，而認為它們有佛性。如果說它們有佛性，為什麼經典中沒有記載它們被授記而成就佛道的呢？只是現在的覺照，但不破壞有情的改變。比如翠竹，無不應機；比如黃花，無不知時。
又說：『如果踏上佛的階梯，無情也有佛性；如果未踏上佛的階梯，有情就沒有佛性。』
問：大通智勝佛（Dàtōng Zhìshèng Fó，過去佛名），十劫（shí jié，極長的時間單位）坐在道場，佛法（fófǎ，佛教的教義）不現前，不能成就佛道，這是為什麼？ 師父說：劫，是滯留的意思，也是二住的意思。住於一善，滯留於十善。西國（Xīguó，指印度）叫做佛，此土（cǐtǔ，指中國）叫做覺。自己的覺照，滯著于善，有善根的人沒有佛性，所以說佛法不現前，不能成就佛道。接觸惡而住于惡，叫做眾生覺；接觸善而住于善，叫做聲聞覺；不住于善惡二邊，不依靠住處而認為是真理的，叫做二乘覺，也叫做辟支佛覺。歸於不依靠住處善惡二邊，也不作不依靠住處的知解，叫做菩薩覺。既不依靠住處，也不作無依住的知解，才能夠叫做佛覺。如經云：『佛不住于佛，叫做真福田。』如果在千萬人中，忽然有一個人得到，就叫做無價寶。能夠在一切處作為導師。沒有佛的地方就說是佛，沒有法的地方就說是法，沒有僧的地方就說是僧，叫做轉大法輪（zhuǎn dàfǎlún，傳播佛法）。
問：從前的祖師們，都有秘密的語言遞相傳授，是這樣的嗎？ 師父說：沒有秘密的語言。如來（Rúlái，佛的稱號）沒有秘密的寶藏。只是現在的覺照，語言分明，尋找形相卻不可得。
【English Translation】 English version Hell is the emotional attachment of ordinary beings. If one now has attachment and love for the two realms of ordinary beings and sages, it is called sentient but without Buddha-nature. If one now has no grasping or rejection towards the two realms of ordinary beings and sages, and all phenomena of existence and non-existence, and also has no clinging to the understanding of grasping and rejecting, it is called non-sentient but with Buddha-nature. It is simply the absence of emotional entanglement, hence called non-sentient. This is different from the non-sentience of wood, stone, and emptiness, and also different from the non-sentience of yellow flowers and green bamboo, which are considered to have Buddha-nature. If they are said to have Buddha-nature, why are they not recorded in the scriptures as having received prediction and attained Buddhahood? It is simply the present awareness, but without destroying the transformation of sentient beings. For example, green bamboo, invariably responds to the occasion; for example, yellow flowers, invariably knows the time.
It is also said: 'If one steps on the ladder of the Buddha, the non-sentient also has Buddha-nature; if one has not stepped on the ladder of the Buddha, the sentient has no Buddha-nature.'
Question: The Great Penetrating Wisdom Buddha (Dàtōng Zhìshèng Fó, name of a past Buddha), sat in the Bodhimanda (dàochǎng, place of enlightenment) for ten kalpas (shí jié, extremely long unit of time), the Buddha-dharma (fófǎ, Buddhist teachings) did not appear, and he could not attain Buddhahood. Why? The Master said: 'Kalpa' means stagnation, and also means 'dwelling in two'. Dwelling in one good, stagnating in ten good deeds. In the Western Country (Xīguó, referring to India) it is called Buddha, in this land (cǐtǔ, referring to China) it is called awareness. One's own awareness, clinging to good, those with good roots have no Buddha-nature, therefore it is said that the Buddha-dharma does not appear, and one cannot attain Buddhahood. Touching evil and dwelling in evil is called the awareness of sentient beings; touching good and dwelling in good is called the awareness of Sravakas (shēngwén, disciples who hear the Buddha's teachings); not dwelling on the two sides of good and evil, and relying on dwelling as truth, is called the awareness of the Two Vehicles, also called the awareness of Pratyekabuddhas (pìzhīfó, enlightened ones who achieve enlightenment on their own). Returning to not relying on dwelling on the two sides of good and evil, and also not making the understanding of not relying on dwelling, is called the awareness of Bodhisattvas. Since one does not rely on dwelling, and also does not make the understanding of non-reliance on dwelling, only then can it be called Buddha-awareness. As it is said: 'The Buddha does not dwell in the Buddha, it is called the true field of merit.' If suddenly one person among thousands of people attains it, it is called a priceless treasure. Able to be a guide in all places. Where there is no Buddha, it is said to be Buddha; where there is no Dharma, it is said to be Dharma; where there is no Sangha, it is said to be Sangha, called turning the great Dharma wheel (zhuǎn dàfǎlún, spreading the Dharma).
Question: The ancestral teachers from above, all have secret words passed down to each other, is that so? The Master said: There are no secret words. The Tathagata (Rúlái, title of the Buddha) has no secret treasury. It is simply the present awareness, the language is clear, but seeking form and appearance is unattainable.
得。是密語。從須陀洹向上直至十地。但有語句。盡屬法之塵垢。但有語句。盡屬煩惱邊收。但有語句。盡屬不了義教。但有語句。盡不許也。了義教俱非也。更討什麼密語。
問。空生大覺中。如海一漚發。如何 師云。空喻于漚。海喻于性。自己靈覺之性。過於虛空。故云空生大覺中。如海一漚發。
問。伐林莫伐樹。如何 師云。林者喻於心。樹者喻于身。因說林故生怖。故云伐林莫伐樹。
問。語也垛生招箭。言歸垛生。不得無患。今累既同。緇素何辨 師云。但卻發箭。途中相拄。如其相差。必有所傷。谷中尋響。累劫無形。響在口邊。得失在於來問。卻問所歸。還被于箭。亦如知幻不是幻。三祖云。不識玄旨。徒勞念靜。亦云認物為見。如持瓦礫。用將何為。若言不見。木石何殊。是故見與不見。二俱有失。舉一例諸 問。無煩惱。今有三十二相。如何 師云。是佛邊事。本有煩惱。今有三十二相。只如今凡情是。
問。不見如來頂相。如何 師云。為作有邊見．無邊見。所以不見如來頂相。只如今都無一切有無等見。亦無無見。是名頂相現。
問。如今沙門盡言我依佛教。學一經一論。一禪一律。一知一解。合受檀越四事供養。為銷得否 師云。但約如今照用。一聲一
【現代漢語翻譯】 現代漢語譯本： 得。這是密語。從須陀洹（Sotapanna，入流果）向上直至十地（菩薩修行的十個階段）。只要有語句，都屬於法的塵垢。只要有語句，都屬於煩惱的範疇。只要有語句，都屬於不了義的教法。只要有語句，都是不被允許的。了義教和非了義教都是不對的。還尋找什麼密語呢？
問：在空性所生的大覺悟中，如同大海中生起一個水泡，這是什麼意思？ 師父說：空性比喻水泡，大海比喻自性。自己靈覺的自性，超越虛空。所以說在空性所生的大覺悟中，如同大海中生起一個水泡。
問：砍伐森林不要砍伐樹木，這是什麼意思？ 師父說：森林比喻心，樹木比喻身體。因為說了森林的緣故而產生恐懼，所以說砍伐森林不要砍伐樹木。
問：說話也像箭靶一樣招來箭矢，沉默也像箭靶一樣存在，無法避免禍患。現在罪過既然相同，出家僧人和在家信徒有什麼區別？ 師父說：只要能夠躲避箭矢，在途中互相幫助。如果互相差錯，必定會受到傷害。在山谷中尋找回聲，經過無數劫也找不到形狀。回聲就在嘴邊，得失在於來問。反過來問它所歸屬的地方，還是會被箭射中。也像知道幻象不是真實的幻象一樣。《三祖信心銘》說：『不認識玄妙的宗旨，徒勞地念經靜坐。』也說認識事物為見解，就像拿著瓦礫，有什麼用呢？如果說沒有見解，那和木頭石頭有什麼區別？因此，有見解和沒有見解，兩種都有過失。舉一個例子可以類推所有情況。 問：沒有煩惱，現在卻有三十二相（佛陀的三十二種殊勝的身體特徵），這是為什麼？ 師父說：這是佛的事情。本來有煩惱，現在有三十二相，就像現在的凡夫俗情一樣。
問：看不見如來的頂相，這是為什麼？ 師父說：因為你執著于有邊見和無邊見，所以看不見如來的頂相。就像現在完全沒有一切有無等見，也沒有無見，這就叫做頂相顯現。
問：現在沙門（出家修行者）都說我依靠佛教，學習一部經、一部論、一個禪法、一條戒律、一個知解，應該接受檀越（施主）的四事供養（飲食、衣服、臥具、醫藥），這樣能夠消受得了嗎？ 師父說：只要按照現在的照用，一聲一
【English Translation】 English version: Got it. This is a secret teaching. From Sotapanna (stream-enterer) upwards to the Ten Bhumis (ten stages of Bodhisattva practice). As long as there are statements, they all belong to the dust and grime of the Dharma. As long as there are statements, they all belong to the realm of afflictions. As long as there are statements, they all belong to teachings that are not definitive. As long as there are statements, they are all not permitted. Definitive and non-definitive teachings are both incorrect. What secret teaching are you still searching for?
Question: 'In the great enlightenment born from emptiness, like a bubble arising from the ocean,' what does this mean? The Master said: Emptiness is likened to a bubble, and the ocean is likened to the self-nature. One's own spiritually aware self-nature surpasses even emptiness. Therefore, it is said, 'In the great enlightenment born from emptiness, like a bubble arising from the ocean.'
Question: 'When felling a forest, do not fell the trees,' what does this mean? The Master said: The forest is a metaphor for the mind, and the trees are a metaphor for the body. Because of speaking about the forest, fear arises. Therefore, it is said, 'When felling a forest, do not fell the trees.'
Question: Speaking is like setting up a target and inviting arrows; silence is also like a target, and one cannot avoid trouble. Now that the faults are the same, what is the difference between monks and laypeople? The Master said: Just avoid the arrows, and help each other along the way. If there is a mistake, there will surely be harm. Searching for an echo in a valley, one will not find its form even after countless kalpas. The echo is right by your mouth; gain and loss depend on the question being asked. If you ask where it belongs, you will still be hit by the arrow. It is also like knowing that illusion is not real illusion. The Third Patriarch said, 'Without recognizing the profound principle, it is futile to recite scriptures and meditate.' It is also said that recognizing things as views is like holding bricks and tiles; what use are they? If you say you have no views, how are you different from wood and stone? Therefore, having views and not having views are both mistakes. One example can be applied to all cases. Question: Without afflictions, how can there be the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics)? The Master said: That is the Buddha's affair. Originally there were afflictions, and now there are the thirty-two marks, just like ordinary people's feelings now.
Question: Why can't one see the Tathagata's (Buddha's) crown of the head? The Master said: Because you cling to views of existence and non-existence, you cannot see the Tathagata's crown of the head. Just like now, if there are completely no views of existence or non-existence, and no non-views either, this is called the manifestation of the crown of the head.
Question: Now all the Shramanas (monastics) say, 'I rely on the Buddha's teachings, studying one sutra, one treatise, one form of Chan practice, one precept, one understanding, and should receive the four offerings (food, clothing, bedding, and medicine) from the Danapati (patrons).' Can they consume these offerings? The Master said: Just according to the present illumination and application, one sound, one
色。一香一味。於一切有無諸法。一一境上都無纖塵取染。亦不依住無取染。亦無不依住知解。者個人日食萬兩黃金亦能銷得。只如今照一切有無等法。於六根門頭刮削並當貪愛。有纖毫治不去。乃至乞施主一粒米．一縷線。個個披毛戴角。牽犁負重。一一須償他始得。
為不依佛。佛是無著人．無求人．無依人。如今波波貪覓佛。盡皆背也。故云。久親近於佛。不識于佛性。唯觀救世者。輪迴六趣中。久乃見佛者。為說佛難值。文殊是七佛祖師。亦云。是娑婆世界第一主首菩薩。無端作見佛想。聞法想。被佛威神力故。猶降二鐵圍山。他不是不解。特與諸學人作標則。令諸後學人莫作與么見聞。
但無一切有無等法。有無等見。一一個個透過三句外。是名如意寶。是名寶華承足。若作佛見法見。但是一切有無等見。名眼翳。見所見故。亦名見纏。亦名見蓋。亦名見孽。只如今唸唸及一切見聞覺知。及一切塵垢祛得盡。但是一塵一色總是一佛。但起一念。總是二佛。三世五陰。唸唸誰知其數。是名佛𨵩塞虛空。是名分身佛。是名寶塔現。
是以常嘆言。嗟見今日所依之命。依一顆米．一莖菜。餉時不得食饑死。不得水渴死。不得火寒死。欠一日不生。欠一日不死。被四大把定。不如先達者。入火不
【現代漢語翻譯】 現代漢語譯本： 色、香、味，對於一切有和無的諸法，在每一個境界上都沒有絲毫塵埃沾染。也不依附於任何事物而無沾染，也沒有不依附而知解的狀態。這樣的人，即使每天吃掉萬兩黃金也能消化。只是現在觀照一切有和無等法，在六根門頭刮削，並且應當去除貪愛。如果有一絲一毫無法去除，乃至接受施主的一粒米、一縷線，個個都要披毛戴角，牽犁負重，一一償還他們才能了結。 因為不依佛。佛是無執著的人、無所求的人、無所依的人。現在人們紛紛貪求佛，完全背離了佛。所以說：『長久親近佛，卻不認識佛性。只觀看救世者，在六道輪迴中。很久才能見到佛的人，（佛）為他們說佛很難遇到。』文殊（Manjusri，智慧的象徵）是七佛的祖師，也說是娑婆世界（Saha World，我們所居住的這個世界）的第一主首菩薩。無緣無故地產生見佛的想法、聞法的想法，因為佛的威神力，仍然被降伏在兩座鐵圍山之間。他不是不理解，而是特意為學人們樹立榜樣，讓後來的學人不要產生這樣的見聞。 只要沒有一切有和無等法，有和無等的見解，一個個都能透過三句之外，這就叫做如意寶（Cintamani，能滿足願望的寶珠），叫做寶華承足。如果產生佛見、法見，這都是一切有和無等的見解，叫做眼翳。因為見到所見之物，也叫做見纏，也叫做見蓋，也叫做見孽。只是現在念念之間以及一切見聞覺知，以及一切塵垢都祛除乾淨，即使是一塵一色都是一佛。只要生起一念，就是二佛。三世五陰，唸唸誰能知道它的數量，這就叫做佛遍塞虛空，叫做分身佛，叫做寶塔現。 因此常常嘆息說：『可嘆啊，今天所依賴的生命，依賴一顆米、一根菜。供養時得不到食物就會餓死，得不到水就會渴死，得不到火就會凍死。欠缺一天就不能生存，欠缺一天也不能死亡。』被四大（四大元素：地、水、火、風）把持著，不如先開悟的人，入火不
【English Translation】 English version: Form, scent, and taste—regarding all dharmas of existence and non-existence, there is not a speck of dust clinging to each and every realm. Neither clinging to anything and being without defilement, nor being without clinging and having understanding. Such a person could digest ten thousand taels of gold daily. It's just that now, observing all dharmas of existence and non-existence, scraping at the six sense gates, and one should eliminate greed and attachment. If even a tiny bit cannot be removed, even accepting a grain of rice or a thread from a donor, each one must wear fur and horns, pull plows and carry burdens, repaying them one by one to settle the debt. Because they do not rely on the Buddha. The Buddha is a person without attachments, a person without seeking, a person without reliance. Now people are greedily seeking the Buddha, completely turning their backs on him. Therefore, it is said: 'Long associating with the Buddha, yet not recognizing the Buddha-nature. Only watching the savior, in the six realms of reincarnation. Those who see the Buddha after a long time, (the Buddha) tells them that the Buddha is difficult to encounter.' Manjusri (Manjusri, symbol of wisdom) is the ancestral teacher of the Seven Buddhas, and is also said to be the foremost Bodhisattva in the Saha World (Saha World, the world we live in). Groundlessly creating thoughts of seeing the Buddha, thoughts of hearing the Dharma, because of the Buddha's majestic power, he is still subdued between the two Iron Mountain Ranges. It's not that he doesn't understand, but he deliberately sets an example for the learners, so that later learners will not have such views and perceptions. As long as there are no dharmas of existence and non-existence, no views of existence and non-existence, each one can pass beyond the three phrases, this is called the Cintamani (Cintamani, a jewel that fulfills wishes), called the lotus supporting the feet. If one creates Buddha-views or Dharma-views, these are all views of existence and non-existence, called eye disease. Because one sees what is seen, it is also called the entanglement of views, also called the cover of views, also called the karma of views. It's just that now, in every thought and all seeing, hearing, awareness, and all defilements are completely removed, even a speck of dust or a color is all a Buddha. As long as one thought arises, there are two Buddhas. The three worlds and five skandhas, who can know their number in every thought, this is called the Buddha filling the void, called the manifested Buddha, called the appearance of the stupa. Therefore, one often sighs and says: 'Alas, the life that is relied upon today, relies on a grain of rice, a blade of vegetable. If one does not get food when nourished, one will die of hunger; if one does not get water, one will die of thirst; if one does not get fire, one will die of cold.' Held by the four elements (four elements: earth, water, fire, wind), it is not as good as those who have awakened first, entering fire without
燒。入水不溺。儻要燒便燒。要溺便溺。要生即生。要死即死。去住自由。者個人有自由分。心若不亂。不用求佛．求菩提涅槃。若著佛求。屬貪。貪變成病。故云佛病最難治。謗佛謗法乃可取食。食者。是自己靈覺性無漏飯．解脫食。此語治十地菩薩病。是從初至十地也。
只如今但有一切求心。盡名破戒比丘．名字羅漢。盡名野干。灼然銷他供養不得。只如今聞聲如響等。嗅香如風等。離一切有無等法。亦不住于離。亦無不依住知解。此人一切罪垢不能相累。為求無上菩提涅槃。故名出家。猶是邪愿。況乎世間諍論覓勝負。說我能我解。貪一門徒。愛一弟子。戀一住處。結一檀越。一衣一食。一名一利。又言我得一切無礙。只是自誑。
只如今能于自己五陰不為其主。被人割截。節節支解。都無怨吝之心。亦不煩惱。乃至自己弟子被人鞭打。從頭至足。如上一一等事。都無一念生彼我心。猶依住無一念將為是。此名法塵垢。十地之人脫不去。流入生死河。所以常勸眾人。須懼法塵煩惱如懼三塗。乃有獨立分。假使有一法過於涅槃者。亦無少許生珍重想。此人步步是佛。不假腳踏蓮華。分身百僚。
只如今於一切有無等法。有纖毫愛染心。縱然腳踏蓮華。亦同魔作。若執本清凈．本解脫．自是佛
【現代漢語翻譯】 現代漢語譯本 燒。入水不溺。即使要燒就燒，要沉就沉，要生就生，要死就死。來去自由。這個人有自由的本分。心如果不亂，不用求佛，求菩提（bodhi，覺悟）涅槃（nirvana，寂滅）。如果執著于求佛，就屬於貪。貪會變成病，所以說『佛病』最難治。誹謗佛、誹謗法，反而可以獲得食物。這食物，是自己靈覺之性的無漏之飯，解脫之食。這句話是用來治療十地菩薩的病，是從初地到十地都適用的。 只是現在，只要有一切求取之心，都可以稱為破戒比丘（bhikkhu，出家男子），名為羅漢（arhat，阿羅漢），都可稱為野干（jackal，狐狼）。確實無法消受供養。只是現在，聽聞聲音如同迴響，嗅聞香氣如同風過，遠離一切有無等法，也不執著于遠離，也沒有不依附於知解。這樣的人，一切罪惡都不能加害於他。爲了求無上菩提涅槃，所以名為出家，這仍然是邪愿。更何況世間的爭論，爲了尋求勝負，說我能我解，貪戀一個門徒，喜愛一個弟子，留戀一個住處，結交一個檀越（dānanpati，施主），一件衣服，一餐食物，一個名聲，一點利益，又說我得到一切無礙，這只是自欺欺人。 只是現在，如果能對自己的五陰（skandha，構成人身的五種要素：色、受、想、行、識）不做主，被人割截肢解，都無怨恨之心，也不煩惱，乃至自己的弟子被人鞭打，從頭到腳，像上面所說的一一等事，都沒有一念生起彼我之心，仍然執著于沒有一念，認為這是對的，這叫做法塵垢。十地之人也擺脫不了，流入生死之河。所以常常勸告眾人，必須懼怕法塵煩惱，如同懼怕三塗（three lower realms，地獄、餓鬼、畜生），才能有獨立自主的本分。假使有一種法超過涅槃，也不要生起絲毫珍重之想。這樣的人，步步都是佛，不需要腳踏蓮花，分身百官。 只是現在，對於一切有無等法，有絲毫愛染之心，縱然腳踏蓮花，也和魔一樣。如果執著于本來清凈、本來解脫，自以為是佛。
【English Translation】 English version Burning. Entering water, not drowning. If you want to burn, then burn. If you want to drown, then drown. If you want to live, then live. If you want to die, then die. Coming and going freely. This person has the freedom to do so. If the mind is not disturbed, there is no need to seek the Buddha, seek bodhi (覺悟, enlightenment), or nirvana (寂滅, liberation). If you are attached to seeking the Buddha, it belongs to greed. Greed turns into illness, so it is said that 'Buddha-illness' is the most difficult to cure. Slandering the Buddha and slandering the Dharma can instead obtain food. This food is the undefiled meal of one's own spiritual awareness, the food of liberation. This saying is to cure the illness of the Ten-Bhumi Bodhisattvas, and it applies from the first to the tenth bhumi. Only now, as long as there is any seeking mind, all can be called a precept-breaking bhikkhu (出家男子, monk), named arhat (阿羅漢, enlightened being), all can be called a jackal (狐狼, wild dog). They truly cannot digest offerings. Only now, hearing sounds like echoes, smelling fragrances like the wind, being apart from all existence and non-existence dharmas, and also not being attached to being apart, and also not relying on understanding. This person, all sins cannot accumulate. Seeking unsurpassed bodhi and nirvana, therefore named renunciation, is still a perverse vow. How much more so are worldly disputes, seeking victory and defeat, saying 'I can, I understand,' being greedy for one disciple, loving one student, being attached to one dwelling, making friends with one dānanpati (施主, benefactor), one piece of clothing, one meal, one name, one benefit, and also saying 'I have obtained all unobstructedness,' this is just deceiving oneself. Only now, if one can not be the master of one's own five skandhas (構成人身的五種要素: 色、受、想、行、識, aggregates), being cut and dismembered, having no resentment in the mind, and also not being troubled, even if one's own disciple is whipped from head to toe, like the above-mentioned matters, having not a single thought of self and other arising in the mind, still relying on having not a single thought, taking it as correct, this is called Dharma-dust defilement. People of the Ten Bhumis cannot escape it, flowing into the river of birth and death. Therefore, I often advise everyone to fear Dharma-dust afflictions as much as fearing the three lower realms (地獄、餓鬼、畜生, hell, hungry ghost, animal), then one will have the freedom to stand alone. Even if there is a Dharma that surpasses nirvana, do not give rise to the slightest thought of cherishing it. This person, step by step, is a Buddha, not needing to step on a lotus flower, dividing the body into hundreds of officials. Only now, for all existence and non-existence dharmas, having the slightest attachment in the mind, even if stepping on a lotus flower, it is the same as acting like a demon. If one is attached to being originally pure, originally liberated, and thinks oneself to be a Buddha.
．自是禪道解者。即屬自然外道。若執因緣修成證得者。即屬因緣外道。執有。即屬常見外道。執無。即屬斷見外道。執亦有亦無。即屬邊見外道。執非有非無。即屬空見外道。亦云愚癡外道。
只如今但莫作佛見．涅槃等見。都無一切有無等見。亦無無見。名正見。無一切聞。亦無無聞。名正聞。是名摧伏外道。無凡夫魔來。是大神咒。無二乘魔來。是大明咒。無菩薩魔來。是無上咒。乃至亦無佛魔來。是無等等咒。一變眾生諂曲修羅。二變二乘諂曲修羅。三變菩薩諂曲修羅。是三變凈土。
但是一切有無凡聖等法。喻如金礦。自己如理。喻如於金。金與礦各相去離。真金露現。忽有人覓錢覓寶。變金為錢與他。亦如面體真正。無諸沙鹵。有人乞䭔。變面為䭔與他。亦如智臣善解王意。王若行時索仙陀婆。即便奉馬。食時索仙陀婆。即便奉鹽。此等喻學玄旨人。善能通達。應機不失。亦云六絕師子。志公云。隨人造作百變。十地菩薩不饑不飽。入水不溺。入火不燒。儻要燒。且不可得燒。他被量數管定。佛則不與么。入火不燒。儻要燒便燒。要溺便溺。他使得四大風水自由。一切色是佛色。一切聲是佛聲。自己滓穢諂曲心盡。透過三句外。得說此語。菩薩清凈。弟子明白。所有言說。不執無有。一切照
【現代漢語翻譯】 現代漢語譯本：如果有人自認為是精通禪道的人，那就屬於自然外道。如果有人執著于通過因緣修行而證得果位，那就屬於因緣外道。執著于『有』，就屬於常見外道。執著于『無』，就屬於斷見外道。執著于『亦有亦無』，就屬於邊見外道。執著于『非有非無』，就屬於空見外道，也可以說是愚癡外道。
只要現在不產生佛見、涅槃見等等，沒有任何有無等等的見解，也沒有無見，這就叫做正見。沒有任何聽聞，也沒有無聽聞，這就叫做正聞。這就叫做摧伏外道。沒有凡夫魔來，這是大神咒。沒有二乘魔來，這是大明咒。沒有菩薩魔來，這是無上咒。乃至沒有佛魔來，這是無等等咒。一變眾生諂曲修羅（意為非天，一種惡神），二變二乘諂曲修羅，三變菩薩諂曲修羅，這就是三變凈土。
所有一切有無凡聖等法，比喻就像金礦。自己如理，比喻就像金子。金子和礦石各自分離，真金就顯露出來了。如果有人要找錢找寶貝，就把金子變成錢給他。也像麵粉的本體真正純凈，沒有沙子雜質。有人要乞求饅頭，就把麵粉變成饅頭給他。也像聰明的臣子善於理解君王的心意。君王出行時要『仙陀婆』（Saindhava），就立刻奉上馬。吃飯時要『仙陀婆』，就立刻奉上鹽。這些比喻是說學習玄妙宗旨的人，善於通達，應機而不失誤。也可以說是六絕師子。志公說，『隨人造作百變』。十地菩薩不饑不飽，入水不溺水，入火不被燒。想要被燒，卻不能被燒。他們被量數所管束。佛則不是這樣。入火不被燒，想要被燒就被燒，想要溺水就溺水。他使得四大風水自由自在。一切色是佛色，一切聲是佛聲。自己污濁的諂曲心完全消除，透過三句之外，才能說出這樣的話。菩薩清凈，弟子明白。所有言說，不執著于有無，一切都照見。
【English Translation】 English version: Those who consider themselves enlightened in Chan (Zen) practice belong to the heretical path of naturalism. Those who cling to the attainment of enlightenment through cultivation based on causes and conditions belong to the heretical path of causality. Clinging to 'existence' belongs to the heretical path of eternalism. Clinging to 'non-existence' belongs to the heretical path of annihilationism. Clinging to 'both existence and non-existence' belongs to the heretical path of dualism. Clinging to 'neither existence nor non-existence' belongs to the heretical path of emptiness, also known as the heretical path of ignorance.
Simply refrain from generating views of Buddhahood, Nirvana (state of enlightenment), or any views of existence or non-existence. Also, have no view of 'no-view'; this is called right view. Have no hearing, and also no 'no-hearing'; this is called right hearing. This is called subduing heretical paths. The demons of ordinary beings do not come; this is the great Dharani (mantra). The demons of the two vehicles (Shravakas and Pratyekabuddhas) do not come; this is the great illuminating mantra. The demons of Bodhisattvas do not come; this is the unsurpassed mantra. Even the demons of Buddhas do not come; this is the mantra without equal. The first transformation is the deceitful Asuras (demi-gods) of sentient beings. The second transformation is the deceitful Asuras of the two vehicles. The third transformation is the deceitful Asuras of Bodhisattvas. These are the three transformations of pure lands.
All phenomena, whether of existence, non-existence, ordinary beings, or sages, are like a gold mine. One's own inherent nature is like the gold within. Gold and ore are separate, and the true gold is revealed. If someone seeks money or treasure, transform the gold into money for them. Similarly, if the substance of flour is pure and free of impurities, and someone begs for dumplings, transform the flour into dumplings for them. It is also like a wise minister who understands the king's intentions. If the king asks for 'Saindhava' (meaning salt or horse depending on context) when traveling, the minister immediately presents a horse. If the king asks for 'Saindhava' at mealtime, the minister immediately presents salt. These are metaphors for those who study the profound teachings, who are skilled in understanding and responding appropriately without error. They can also be called the 'Six-Defeating Lions'. Zhi Gong said, 'Transforming in a hundred ways according to the person'. The Bodhisattvas of the Tenth Ground are neither hungry nor full, do not drown in water, and are not burned by fire. If they want to be burned, they cannot be burned, because they are governed by measure and number. The Buddha is not like this. Entering fire, they are not burned; if they want to be burned, they are burned; if they want to drown, they drown. They have freedom over the four great elements of earth, water, fire, and wind. All forms are the forms of the Buddha, and all sounds are the sounds of the Buddha. When one's own defiled and deceitful mind is completely exhausted, and one transcends the three phrases, one can speak these words. The Bodhisattva is pure, and the disciple is clear. All speech does not cling to existence or non-existence, and everything is illuminated.
用。不拘清濁。有病不吃藥。是愚人。無病吃藥。是聲聞人。定執一法。名定性聲聞。一向多聞。名增上慢聲聞。知他。名有學聲聞。沉空滯寂及自知。名無學聲聞。
貪瞋癡等是毒。十二分教是藥。毒未銷。藥不得除。無病吃藥。藥變成病。病去藥不銷。不生不滅。是無常義。涅槃經云。有三惡欲。一欲得四眾圍繞。二欲得一切人為我門徒。三欲得一切人知我是聖人及阿羅漢。又迦葉經云。一欲求見未來佛。二欲求轉輪王。三欲求剎利大姓。四欲得婆羅門大姓。乃至厭生死。求涅槃。如是惡欲。先須斷之。只如今但有取染心動念。盡名惡欲。盡屬六慾天。總被波旬管。
問。二十年中常令除糞。如何 師云。但息一切有無知見。但息一切貪求。個個透過三句外。是名除糞。只如今求佛求菩提。求一切有無等法。是名運糞入。不名運糞出。只如今作佛見。作佛解。但有所見．所求．所著。盡名戲論之糞。亦名粗言。亦名死語。如雲大海不宿死屍。等閑說話不名戲論。說辨清濁名戲論。教文都總有二十一般空。淘擇眾生塵累。沙門持齋持戒。忍辱柔和。慈悲喜捨。尋常是僧家法則。會與么。宛然依佛教。只是不許貪著依執。若希望得佛．得菩提等法者。似手觸火。文殊云。若起佛見．法見。應當害己。所以
文殊執劍于瞿曇。鴦掘持刀于釋氏。如雲菩薩行五無間。而不入無間地獄。他是玄通無間。不同眾生五逆無間。
從波旬直至佛。儘是垢膩。都無纖毫依執。如是名二乘道。況乎諍論覓勝負。說我能我解。只名諍論僧。不名無為僧。只如今但不貪染一切有無諸法。是名無生。是名正信。信著一切法。名信不具。亦名信不圓。亦名偏信不具。故名一闡提。如今欲得驀直悟解。但人法俱泯。人法俱絕。人法俱空。透三句外。是名不墮諸數。人者是信。法者是戒施聞慧等。菩薩忍不成佛。忍不作眾生。忍不持戒。忍不破戒。故云不持不犯。
智濁照清。慧清識濁。在佛名照慧。在菩薩名智。在二乘及眾生邊名識。亦名煩惱。在佛名果中說因。在眾生名因中說果。在佛名轉法輪。在眾生名法輪轉。在菩薩名瓔珞莊嚴具。在眾生名五陰叢林。在佛名本地無明。是無明明。故云無明為道體。不同眾生暗蔽無明。
彼是所。此是能。彼是所聞。此是能聞。不一不異。不斷不常。不來不去。是生語句。是出轍語句。不明不暗。不佛不眾生。總與么也。來去斷常。佛與眾生是死語。遍不遍．同異．斷常等是外道義。般若波羅蜜是自己佛性。亦云摩訶衍。摩訶是大義。衍是乘義。若守住自己知覺。又成自然外道。不用守
【現代漢語翻譯】 現代漢語譯本： 文殊菩薩手持慧劍指向瞿曇（Gautama，釋迦牟尼佛的姓）。鴦掘摩羅（Angulimala，佛教故事中的人物）揮舞著刀指向釋迦牟尼（Sakyamuni，佛的稱號）。如果說菩薩行五無間業（five unpardonable sins），卻不墮入無間地獄（Avici hell），那是因為他們是玄妙通達的無間，不同於眾生因五逆罪（five rebellious acts）而受的無間果報。
從波旬（Mara，魔王）直至佛，一切都如同污垢，沒有絲毫可以執著的地方。這可稱為二乘道（the path of the two vehicles，聲聞和緣覺）。更何況爭論勝負，說『我能』、『我解』，這隻能稱為爭論僧，不能稱為無為僧。如今只要不貪染一切有和無的諸法（dharmas），就稱為無生（non-arising），稱為正信（right faith）。如果執著於一切法，就稱為信不具足，也稱為信不圓滿，也稱為偏信不具足，所以稱為一闡提（icchantika，斷善根的人）。如今想要直接開悟，只要人法俱泯，人法俱絕，人法俱空，透脫三句之外，就稱為不墮入諸數（not falling into numbers）。人指的是信，法指的是戒（sila）、施（dana）、聞（sruta）、慧（prajna）等。菩薩忍辱不是爲了成佛，忍辱也不是爲了成為眾生，忍辱不是爲了持戒，忍辱也不是爲了破戒，所以說不持不犯。
智慧渾濁則照不清，慧清明則識渾濁。在佛的境界稱為照慧，在菩薩的境界稱為智，在二乘和眾生的境界稱為識，也稱為煩惱。在佛的境界是果中說因，在眾生的境界是因中說果。在佛的境界稱為轉法輪（turning the wheel of Dharma），在眾生的境界稱為法輪轉。在菩薩的境界稱為瓔珞莊嚴具，在眾生的境界稱為五陰（skandhas）叢林。在佛的境界稱為本地無明（original ignorance），是無明明，所以說無明為道體，不同於眾生暗蔽的無明。
彼是所，此是能。彼是所聞，此是能聞。不一不異，不斷不常，不來不去，這是生語句，是出轍語句。不明不暗，不佛不眾生，總而言之就是這樣。來去斷常，佛與眾生是死語。遍不遍、同異、斷常等是外道義。般若波羅蜜（Prajna Paramita，智慧到彼岸）是自己佛性，也稱為摩訶衍（Mahayana，大乘）。摩訶是大義，衍是乘義。如果守住自己的知覺，又會成為自然外道。不用守。
【English Translation】 English version: Manjusri (Manjusri Bodhisattva, the Bodhisattva of Wisdom) holds a sword towards Gautama (Gautama, the surname of Sakyamuni Buddha). Angulimala (Angulimala, a character in Buddhist stories) wields a knife towards Sakyamuni (Sakyamuni, the title of the Buddha). If it is said that Bodhisattvas commit the five unpardonable sins (five unpardonable sins) but do not fall into Avici hell (Avici hell), it is because their 'no-interval' is a profound and thorough understanding, different from the 'no-interval' retribution suffered by sentient beings due to the five rebellious acts (five rebellious acts).
From Mara (Mara, the demon king) to the Buddha, everything is like dirt, with nothing to cling to. This can be called the path of the two vehicles (the path of the two vehicles, Sravakas and Pratyekabuddhas). How much more so are those who argue about winning and losing, saying 'I can' and 'I understand'? These can only be called argumentative monks, not non-active monks. Now, as long as you do not greedily cling to all dharmas (dharmas) of existence and non-existence, it is called non-arising (non-arising), called right faith (right faith). If you cling to all dharmas, it is called incomplete faith, also called imperfect faith, also called biased and incomplete faith, therefore it is called an icchantika (icchantika, a person who has severed their roots of goodness). Now, if you want to directly awaken, just let the person and the dharma both be extinguished, both be cut off, both be empty, and transcend the three phrases, then it is called not falling into numbers (not falling into numbers). 'Person' refers to faith, and 'dharma' refers to precepts (sila), giving (dana), hearing (sruta), wisdom (prajna), etc. Bodhisattvas practice forbearance not to become Buddhas, practice forbearance not to become sentient beings, practice forbearance not to uphold precepts, and practice forbearance not to break precepts, therefore it is said 'neither upholding nor violating'.
When wisdom is turbid, it cannot illuminate clearly; when prajna is clear, consciousness is turbid. In the realm of the Buddha, it is called illuminating wisdom; in the realm of the Bodhisattva, it is called wisdom; in the realm of the two vehicles and sentient beings, it is called consciousness, also called afflictions. In the realm of the Buddha, it is speaking of the cause within the effect; in the realm of sentient beings, it is speaking of the effect within the cause. In the realm of the Buddha, it is called turning the wheel of Dharma (turning the wheel of Dharma); in the realm of sentient beings, it is called the wheel of Dharma turning. In the realm of the Bodhisattva, it is called a garland of adornments; in the realm of sentient beings, it is called a forest of the five skandhas (skandhas). In the realm of the Buddha, it is called original ignorance (original ignorance), it is ignorance without ignorance, therefore it is said that ignorance is the essence of the path, different from the obscured ignorance of sentient beings.
'That' is the object, 'this' is the subject. 'That' is what is heard, 'this' is what hears. Neither one nor different, neither continuous nor permanent, neither coming nor going, these are living words, these are words that break the mold. Neither bright nor dark, neither Buddha nor sentient being, in short, it is like this. Coming and going, continuous and permanent, Buddha and sentient beings are dead words. Pervading or not pervading, same or different, continuous or permanent, etc., are the meanings of external paths. Prajna Paramita (Prajna Paramita, perfection of wisdom) is one's own Buddha-nature, also called Mahayana (Mahayana, the Great Vehicle). 'Maha' is the meaning of great, and 'yana' is the meaning of vehicle. If you cling to your own awareness, you will become a naturalistic external path. No need to cling.
。如今鑒覺。不用別求佛。若更別求。又屬因緣外道。
此土初祖云。心有所是。必有所非。若貴一物。則被一物惑。若重一物。則被一物惑。信被信惑。不信又成謗。莫貴莫不貴。莫信莫不信。佛亦不是無為。雖不是無為。又不是冥寞。猶如虛空。佛是大心眾生。鑒覺多。鑒覺雖多。他鑒覺清凈。貪瞋鬼捉他不著。佛是纏外人。無纖毫愛取。亦無無愛取知解。是名具足六度萬行。若要莊嚴具。種種皆有。如不要。他不用亦不失。他使得因果福智自由。是修行。非是執勞負重。喚作修行。卻不與么。
三身一體。三身。一者法身實相佛。法身佛不明不暗。明暗屬幻化。實相由對虛得名。本無一切名目。如雲佛身無為。不墮諸數。成佛獻蓋等。是升合擔語。要從濁辨清得名。故云實相法身佛。是名清凈法身。毗盧遮那佛。亦名虛空法身佛。亦名大圓鏡智。亦名第八識。亦名性宗。亦名空宗。亦名佛居不凈不穢土。亦名在窟師子。亦名金剛后得智。亦名無垢檀。亦名第一義空。亦名玄旨。三祖云。不識玄旨。徒勞念靜。
二報身佛。菩提樹下佛。亦名幻化佛。亦名相好佛。亦名應身佛。是名圓滿報身盧舍那佛。亦名平等性智。亦名第七識。亦名酬因答果佛。同五十二禪那數。同阿羅漢．辟支佛。同一切
【現代漢語翻譯】 如今的覺察，不用向別處尋求佛。如果還要向別處尋求，那就屬於因緣外道了。
此土初祖（指禪宗初祖菩提達摩）說：『心中有所肯定，必然有所否定。如果看重一樣東西，就會被這東西迷惑。如果重視一樣東西，就會被這東西迷惑。相信會被相信所迷惑，不相信又會變成誹謗。不要肯定，也不要否定；不要相信，也不要不相信。』佛也不是無為，雖然不是無為，又不是冥頑寂寞。猶如虛空。佛是大心眾生，覺察很多。覺察雖然多，他的覺察是清凈的。貪瞋鬼捉不住他。佛是擺脫了束縛的人，沒有絲毫的愛取，也沒有沒有愛取的知解。這叫做具足六度萬行。如果要莊嚴的器具，種種都有。如果不要，他不用也不會失去。他使得因果福智自由自在。這是修行，不是執著勞作負重，卻稱作修行，不是這樣的。
三身一體。三身：一是法身實相佛。法身佛不明不暗，明暗屬於幻化。實相由對虛假而得名，本來沒有一切名目。如說佛身無為，不落入各種數量。成佛獻蓋等等，是升斗衡量之語。要從渾濁中辨別清凈才能得名，所以說實相法身佛。這叫做清凈法身，毗盧遮那佛（Vairocana Buddha），也叫虛空法身佛，也叫大圓鏡智，也叫第八識（阿賴耶識，Alaya-vijnana），也叫性宗，也叫空宗，也叫佛居住在不凈不穢的國土，也叫在窟師子，也叫金剛后得智，也叫無垢檀，也叫第一義空，也叫玄旨。三祖（指禪宗三祖僧璨）說：『不認識玄妙的旨意，徒勞地念經靜坐。』
二是報身佛。菩提樹下佛，也叫幻化佛，也叫相好佛，也叫應身佛。這叫做圓滿報身盧舍那佛（Locana Buddha），也叫平等性智，也叫第七識（末那識，Manas-vijnana），也叫酬因答果佛，與五十二禪那數相同，與阿羅漢（Arhat）、辟支佛（Pratyeka-buddha）相同，與一切...
【English Translation】 Now, this very awareness, there's no need to seek the Buddha elsewhere. If you seek elsewhere, you'll belong to the heterodox paths of causality.
The First Patriarch of this land (referring to Bodhidharma, the first patriarch of Zen Buddhism in China) said: 'If the mind affirms something, it will necessarily deny something else. If you value one thing, you will be deluded by that thing. If you emphasize one thing, you will be deluded by that thing. Belief is deluded by belief, and disbelief becomes slander. Neither value nor devalue; neither believe nor disbelieve.' The Buddha is also not non-action (Wu-wei), although not non-action, yet not a state of dark stillness. Like empty space. The Buddha is a being of great mind, with much awareness. Although the awareness is much, his awareness is pure. The demons of greed and anger cannot catch him. The Buddha is a person free from entanglements, without the slightest attachment or grasping, nor the knowledge and understanding of non-attachment. This is called fulfilling the Six Perfections and myriad practices. If you want adorned implements, there are all kinds. If you don't want them, he doesn't use them and doesn't lose them. He makes cause and effect, blessings and wisdom free and at ease. This is cultivation, not clinging to laborious burdens, yet calling it cultivation; it is not like that.
The Three Bodies are one entity. The Three Bodies: First is the Dharmakaya (法身) Real Aspect Buddha. The Dharmakaya Buddha is neither bright nor dark; brightness and darkness belong to illusion. Real Aspect is named in contrast to the unreal; originally, there are no names or labels. As it is said, the Buddha's body is non-active, not falling into various numbers. Offering canopies to the Buddha, etc., are words of measuring and weighing. It is necessary to distinguish purity from turbidity to obtain the name, therefore it is said the Real Aspect Dharmakaya Buddha. This is called the Pure Dharmakaya, Vairocana Buddha (毗盧遮那佛), also called the Space Dharmakaya Buddha, also called the Great Perfect Mirror Wisdom, also called the Eighth Consciousness (Alaya-vijnana, 阿賴耶識), also called the Nature School, also called the Emptiness School, also called the Buddha dwelling in a land that is neither impure nor defiled, also called the Lion in the Cave, also called the Diamond Subsequent Wisdom, also called the Stainless Sandalwood, also called the Ultimate Emptiness, also called the Profound Meaning. The Third Patriarch (referring to Sengcan, the Third Patriarch of Zen Buddhism) said: 'Without recognizing the profound meaning, it is futile to recite scriptures and sit in meditation.'
Second is the Sambhogakaya (報身) Buddha. The Buddha under the Bodhi tree, also called the Illusory Buddha, also called the Buddha with Excellent Marks, also called the Nirmāṇakāya (應身) Buddha. This is called the Perfect Reward Body Locana Buddha (盧舍那佛), also called the Wisdom of Equality, also called the Seventh Consciousness (Manas-vijnana, 末那識), also called the Buddha who repays causes and answers effects, the same as the fifty-two Chan-na numbers, the same as Arhats (阿羅漢), Pratyeka-buddhas (辟支佛), the same as all...
菩薩等。同受生滅等苦。不同眾生系業等苦。
三化身佛。只如今於一切有無諸法都無貪染。亦無無染。離四句外。所有言說辨才名化身佛。是名千百億化身釋迦牟尼佛。亦名大神變。亦名遊戲神通。亦名妙觀察智。亦名第六識。供養者。凈三業。前際無煩惱可斷。中際無自性可守。后際無佛可成。是三際斷。是三業清凈。是三輪空。是三檀空。
云何比丘給侍于佛。所謂不漏六根者。亦名莊嚴。空無諸漏林樹莊嚴。空無諸染花果莊嚴。空無佛眼約修行人法眼辨清濁。亦不作辨清濁知解。是名乃至無眼。寶積經云。法身不可以見聞覺知求。非肉眼所見。以無色故。非天眼所見。以無妄故。非慧眼所見。以離相故。非法眼所見。以離諸行故。非佛眼所見。以離諸識故。若不作如是見。是名佛見。同色非形色。名真色。同空非太虛。名真空。色空亦是藥病相治語。法界觀云。不可言即色不即色。亦不可言即空不即空。
眼．耳．鼻．舌．身．意。不納一切有無諸法。名轉入第七地。七地菩薩不退。七地向上三地菩薩。心地明白易染。說火即燒。從色界向上。佈施是病。慳貪是藥。從色界向下。慳貪是病。佈施是藥。有作戒者。割斷世間法。但不身手作無過。無作戒。亦云無表戒。亦云無漏戒。但有舉心
【現代漢語翻譯】 現代漢語譯本：菩薩等，同樣承受生滅等痛苦，但不同於眾生被業力束縛的痛苦。
三化身佛（Trikaya Buddha）。只是現在對於一切有和無的諸法，都沒有貪戀和染著，也沒有不染著。離開四句（否定四種可能性）之外，所有言說和辯才都稱為化身佛。這就是千百億化身釋迦牟尼佛（Sakyamuni Buddha），也稱為大神變，也稱為遊戲神通，也稱為妙觀察智，也稱為第六識。供養者，清凈身、口、意三業。過去沒有煩惱可以斷除，現在沒有自性可以執守，未來沒有佛可以成就。這就是三際斷，這就是三業清凈，這就是三輪空，這就是三檀空。
什麼是比丘給侍于佛呢？就是不漏六根（眼、耳、鼻、舌、身、意）的人。也稱為莊嚴，空無諸漏，以林樹莊嚴；空無諸染，以花果莊嚴；空無佛眼，用修行人的法眼辨別清濁，也不作辨別清濁的知解。這就是乃至無眼。《寶積經》說，法身（Dharmakaya）不可以見聞覺知來求得，不是肉眼所能見的，因為它沒有顏色；不是天眼所能見的，因為它沒有虛妄；不是慧眼所能見的，因為它離開了相；不是法眼所能見的，因為它離開了諸行；不是佛眼所能見的，因為它離開了諸識。如果不作這樣的見解，就稱為佛見。同於色而非形色，稱為真色；同於空而非太虛，稱為真空。色和空也是藥和病相互治療的說法。《法界觀》說，不可說即是色也不即是色，也不可說即是空也不即是空。
眼、耳、鼻、舌、身、意，不納入一切有和無的諸法，稱為轉入第七地（Saptama-bhumi）。七地菩薩不退轉。七地向上三地的菩薩，心地明白但容易被染污，說火就會被燒。從向上，佈施是病，慳貪是藥。從向下，慳貪是病，佈施是藥。有作戒者，割斷世間法，但不身手造作就沒有過失。無作戒，也稱為無表戒，也稱為無漏戒，只要有舉心（起心動念）。
【English Translation】 English version: Bodhisattvas, etc., equally endure suffering such as birth and death, but are different from the suffering of sentient beings bound by karma.
The Trikaya Buddha (Three Bodies of Buddha). It is just that now, towards all dharmas of existence and non-existence, there is no greed or attachment, nor is there non-attachment. Apart from the four negations (negating four possibilities), all speech and eloquence are called the Nirmāṇakāya Buddha (Transformation Body of Buddha). This is the Śākyamuni Buddha (Sakyamuni Buddha) with billions of transformation bodies, also known as great divine transformation, also known as playful supernatural powers, also known as the Wonderful Observing Wisdom, also known as the sixth consciousness. Those who make offerings purify the three karmas of body, speech, and mind. In the past, there were no afflictions to be cut off; in the present, there is no self-nature to be clung to; in the future, there is no Buddha to be attained. This is the cutting off of the three times, this is the purification of the three karmas, this is the emptiness of the three wheels, this is the emptiness of the three dānas (giving).
What is a Bhikkhu (monk) attending to the Buddha? It is one who does not leak the six senses (eye, ear, nose, tongue, body, mind). It is also called adornment, empty of all leaks, adorned with forests and trees; empty of all defilements, adorned with flowers and fruits; empty of the Buddha's eye, using the Dharma eye of practitioners to distinguish between purity and impurity, and not making discriminating judgments of purity and impurity. This is even without eyes. The Ratnakuta Sutra says that the Dharmakaya (Dharma Body) cannot be sought through seeing, hearing, perceiving, or knowing; it cannot be seen by the physical eye because it has no color; it cannot be seen by the heavenly eye because it has no falsehood; it cannot be seen by the wisdom eye because it is free from form; it cannot be seen by the Dharma eye because it is free from all actions; it cannot be seen by the Buddha's eye because it is free from all consciousnesses. If one does not have such a view, it is called the Buddha's view. Being the same as color but not having shape, it is called true color; being the same as emptiness but not being the great void, it is called true emptiness. Color and emptiness are also expressions of medicine and disease treating each other. The Dharma Realm Contemplation says that it cannot be said that it is both color and not color, nor can it be said that it is both emptiness and not emptiness.
Eye, ear, nose, tongue, body, mind, not accepting all dharmas of existence and non-existence, is called entering the seventh Bhumi (Saptama-bhumi). A Bodhisattva of the seventh Bhumi does not regress. Bodhisattvas of the three Bhumis above the seventh Bhumi have clear minds but are easily defiled; saying fire will be burned. From ** upwards, giving is a disease, and stinginess is the medicine. From ** downwards, stinginess is a disease, and giving is the medicine. Those who practice precepts with action cut off worldly dharmas, but there is no fault if they do not act with their body and hands. The precept of no action is also called the precept of no expression, also called the precept of no leakage, as long as there is a thought (arising of a thought).
動念。盡名破戒。只如今但不被一切有無諸境惑亂。亦不依住不惑亂。亦無不依住知解。是名遍學。是名勤護念。是名廣流佈。未悟未解時名母。悟了名子。亦無無悟解知解。是名母子俱喪。無善纏。無惡纏。無佛纏。無眾生纏。量數亦然。乃至都無一切量數纏。故云。佛是出纏過量人。
貪愛知解義句。如母愛子。唯多與兒酥吃。消與不消。都總不知。此語喻十地受人天尊貴煩惱。生色界．無色界禪定福樂煩惱。不得自在神通。飛騰隱顯。遍至十方諸佛凈土。聽法之煩惱。學慈悲喜捨。因緣煩惱。學空．平等．中道煩惱。學三明六通．四無礙煩惱。學大乘心。發四弘誓願煩惱。初地．二地．三地．四地。明解煩惱。五地．六地．七地。諸知見煩惱。八地．九地．十地菩薩。雙照二諦煩惱。乃至學佛果。百萬阿僧祇諸行煩惱。唯貪義句知解。不知卻是繫縛煩。故云見河能漂香象。
問。見否 答曰。見 又問。見后如何 答曰。見無二。既云見無二。不以見見於見。若見更見。為前見是。為后見是。如雲見見之時。見非是見。見猶離見。見不能及。所以不行見法。不行聞法。不行覺法。諸佛疾與授記。
難曰。見既不是授記之言。復何用記 師云。先悟宗人。不被一切有無諸法相拘。如浣垢衣。故
【現代漢語翻譯】 現代漢語譯本：
動念，就完全成了破戒。只是現在不被一切有無諸境迷惑擾亂，也不執著于不迷惑擾亂，也沒有不執著于知解。這叫做遍學，叫做勤護念，叫做廣流佈。未悟未解的時候叫做母，悟了就叫做子。也沒有無悟解的知解，這叫做母子俱喪。沒有善的纏縛，沒有惡的纏縛，沒有佛的纏縛，沒有眾生的纏縛。量數也是這樣，乃至完全沒有一切量數的纏縛。所以說，佛是超出纏縛、超越度量的人。
貪愛知解的義句，就像母親愛兒子，只是一味地給兒子吃酥油，能不能消化，完全不知道。這個比喻十地菩薩承受人天尊貴的煩惱，生（有，此處指有漏）、無（無，此處指無漏）禪定福樂的煩惱，不得自在神通，飛騰隱顯，遍至十方諸佛凈土，聽法的煩惱，學習慈悲喜捨的因緣煩惱，學習空、平等、中道的煩惱，學習三明六通、四無礙的煩惱，學習大乘心，發四弘誓願的煩惱。初地、二地、三地、四地，明解的煩惱。五地、六地、七地，諸知見的煩惱。八地、九地、十地菩薩，雙照二諦的煩惱。乃至學習佛果，百萬阿僧祇諸行的煩惱。只貪圖義句知解，不知道這卻是繫縛人的煩惱。所以說，見河能漂香象。
問：見了嗎？
答：見了。
又問：見后如何？
答：見無二。既然說見無二，就不以見來見見。如果見上再加見，那麼前一個見是對的，還是后一個見是對的？如說見見之時，見就不是見了，見還離開了見，見不能及。所以不行見法，不行聞法，不行覺法，諸佛很快就會給予授記。
難：見既然不是授記之言，又何必授記？
師說：先悟宗的人，不被一切有無諸法相拘，如同洗凈了污垢的衣服。
【English Translation】 English version:
To have a thought is to completely break the precepts. Only now, not being confused or disturbed by all realms of existence and non-existence, nor clinging to not being confused or disturbed, nor having any clinging to understanding. This is called 'universal learning,' 'diligent mindfulness,' and 'wide dissemination.' When not enlightened or understood, it is called 'mother'; when enlightened, it is called 'son.' There is also no understanding without enlightenment. This is called 'both mother and son lost.' There is no entanglement of good, no entanglement of evil, no entanglement of Buddha, no entanglement of sentient beings. The same goes for measures and numbers, even to the point of having no entanglement of any measure or number at all. Therefore, it is said, 'Buddha is one who has transcended entanglement and surpassed measure.'
The meaning of being greedy for understanding is like a mother loving her son, only giving her son ghee to eat, without knowing whether it can be digested or not. This is a metaphor for the afflictions of the Ten Grounds Bodhisattvas who receive the honor and nobility of humans and gods, the afflictions of conditioned (有, here meaning with outflows) and unconditioned (無, here meaning without outflows) samadhi, blessings, and happiness, not having the freedom of supernatural powers, flying and appearing and disappearing, reaching all the pure lands of the Buddhas in the ten directions, the affliction of listening to the Dharma, the afflictions of learning loving-kindness, compassion, joy, and equanimity, the afflictions of learning emptiness, equality, and the Middle Way, the afflictions of learning the Three Clear Knowledges, the Six Supernatural Powers, and the Four Unobstructed Eloquences, the afflictions of learning the Mahayana mind, and the afflictions of making the Four Great Vows. The afflictions of clear understanding in the First Ground, Second Ground, Third Ground, and Fourth Ground. The afflictions of various views and opinions in the Fifth Ground, Sixth Ground, and Seventh Ground. The afflictions of the Eighth Ground, Ninth Ground, and Tenth Ground Bodhisattvas who illuminate the two truths simultaneously. Even learning the fruit of Buddhahood, the afflictions of hundreds of millions of asamkhyas of practices. Only being greedy for the meaning of understanding, not knowing that this is actually the affliction that binds people. Therefore, it is said that a river of views can drown a fragrant elephant.
Question: Have you seen?
Answer: I have seen.
Question: What is it like after seeing?
Answer: Seeing is non-dual. Since it is said that seeing is non-dual, one does not use seeing to see seeing. If seeing is added to seeing, then is the former seeing correct, or is the latter seeing correct? As it is said, 'When seeing sees, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach.' Therefore, one does not practice the Dharma of seeing, does not practice the Dharma of hearing, does not practice the Dharma of awareness. The Buddhas will quickly bestow predictions of enlightenment.
Objection: Since seeing is not the word of prediction, then why give a prediction?
The teacher said: Those who first awaken to the principle are not bound by all phenomena of existence and non-existence, like a garment that has been washed clean of dirt.
云離相名佛。虛實盡不存。中旨獨玄。玄達一路同道。後進契其階。故云授記耳。無明為父。貪愛為母。自己是病。還醫自己是藥。自己是刀。還殺自己無明貪愛父母。故云。殺父害母。一語類破一切法。吃非時食者。亦復如何。只如今但是一切有無等法。儘是吃非時食也。亦名惡食。是穢食置於寶器。是破戒。是妄語。是雜食。佛是無求人。如今貪求一切有無諸法。但是所有所作皆背也。卻是謗佛。但有貪染。盡名授手。只如今但不貪染。亦不依住不貪染。亦無不依住知解。是名般若火。是燒手指。是不惜軀命。是節節支解。是出世間。是掌世界於他方。
只如今若於十二分教及一切有無諸法。于藏腑中。有纖毫停留。是不出網。但有所求所得。但有生心動念。盡名野干。只如今于藏腑中都無所求。都無所得。此人是大施主。是師子吼。亦不依住無所得。亦無不依住知解。是名六絕師子。人我不生。諸惡不起。是納須彌于芥子中。不起一切貪瞋八風等。是悉能吸四大海水入口中。不受一切虛妄語言。是不入耳中。不令身起一切惡於人。是納一切火于腹中。
只如今於一一境不惑不亂。不瞋不喜。于自己六根門頭。刮削並當。得凈潔。是無事人。勝一切知解。頭陀精進。是名天眼。亦名了照為眼。是名法
【現代漢語翻譯】 現代漢語譯本： 將云比作離相，稱之為佛（Buddha）。虛幻與真實都不存在，中道的宗旨是如此的玄妙。玄妙通達的道路與道相同。後學者若能契合這個階梯，所以才說是授記（Vyakarana）啊。無明（Avidya）是父親，貪愛（Trsna）是母親，自己是病，醫治自己的方法就是藥。自己是刀，用來殺死自己的無明和貪愛父母。所以說，『殺父害母』，一句話就能破除一切法。吃非時食的人，又會怎麼樣呢？就像現在，所有一切有和無的法，都是吃非時食。也叫做惡食，是將污穢的食物放在寶貴的器皿中，是破戒（Sila），是妄語（Mrsa），是雜食。佛是不求的人，現在貪求一切有和無的諸法，所有所作所為都是背離佛道的，這就是誹謗佛。只要有貪染，都叫做授手。就像現在，只要不貪染，也不依住，不貪染，也沒有不依住的知解，這叫做般若（Prajna）火，是燒手指，是不惜軀命，是節節支解，是出世間，是將世界掌握在其他地方。 就像現在，如果在十二分教（Dvadasanga-buddhavacana）以及一切有和無的諸法中，在藏腑中，有絲毫的停留，這就是不出網。只要有所求所得，只要有生心動念，都叫做野干。就像現在，如果在藏腑中都沒有所求，都沒有所得，這個人就是大施主，是師子吼。也不依住無所得，也沒有不依住的知解，這叫做六絕師子。人我和我所不生，諸惡不起，這就是將須彌山（Sumeru）納入芥子中。不起一切貪瞋八風等，這就是悉能吸四大海水入口中。不接受一切虛妄的語言，這就是不入耳中。不令身對人起一切惡，這就是將一切火納入腹中。 就像現在，對於每一個境界都不迷惑不混亂，不瞋不喜，對於自己的六根門頭，刮削並擔當，得到清凈，這就是無事人，勝過一切知解。頭陀（Dhuta）精進，這叫做天眼（Divyacaksu），也叫做了照為眼，這叫做法（Dharma）。
【English Translation】 English version: Clouds are named Buddha by being apart from characteristics. Neither illusion nor reality exists. The central tenet is profoundly mysterious. The path of profound understanding is the same as the Tao. Later learners who align with this stage are said to receive prediction (Vyakarana). Ignorance (Avidya) is the father, craving (Trsna) is the mother, oneself is the illness, and curing oneself is the medicine. Oneself is the knife, used to kill one's own ignorant and craving parents. Therefore, it is said, 'Killing the father and harming the mother,' a single phrase can break through all dharmas. What about those who eat at improper times? Just like now, all dharmas of existence and non-existence are eating at improper times. It is also called evil food, placing unclean food in precious vessels, which is breaking precepts (Sila), lying (Mrsa), and eating mixed food. Buddha is a person without seeking. Now, craving all dharmas of existence and non-existence, all actions are against the Buddha's way, which is slandering the Buddha. As long as there is craving and attachment, it is called giving a hand. Just like now, as long as there is no craving and attachment, neither relying on nor dwelling, and there is no understanding of not relying on or dwelling, this is called Prajna fire, which is burning fingers, not cherishing the body and life, being dismembered joint by joint, transcending the world, and holding the world in another place. Just like now, if in the twelve divisions of teachings (Dvadasanga-buddhavacana) and all dharmas of existence and non-existence, there is the slightest lingering in the internal organs, this is not escaping the net. As long as there is seeking and obtaining, as long as there is arising of mind and movement of thought, it is called a jackal. Just like now, if there is no seeking and no obtaining in the internal organs, this person is a great benefactor, a lion's roar. Neither relying on nor dwelling in non-obtaining, and there is no understanding of not relying on or dwelling, this is called the six-extinction lion. The self and what belongs to self do not arise, and all evils do not arise, which is containing Mount Sumeru in a mustard seed. Not arising all greed, anger, the eight winds, etc., which is being able to suck all the seawater of the four great oceans into the mouth. Not accepting all false words, which is not entering the ears. Not causing the body to arise all evil towards people, which is containing all fire in the belly. Just like now, not being confused or disordered in each and every circumstance, not being angry or happy, scraping and taking charge of one's own six sense faculties, obtaining purity, this is a person of no affairs, surpassing all knowledge and understanding. Ascetic (Dhuta) diligence, this is called the heavenly eye (Divyacaksu), also called clear illumination as the eye, this is called Dharma.
界性。是作車載因果。佛出世度眾生。則得前念不生。后念莫續。前念業謝。名度眾生。前念若瞋。即將喜藥治之。即名為有佛度眾生。但是一切言教。只是治病。為病不同。藥亦不同。所以有時說有佛。有時說無佛。實語治病。病若得瘥。個個是實語治。病若不瘥。個個是虛妄語。實語是虛妄語。生見故。虛妄是實語。斷眾生顛倒故。為病是虛妄。只有虛妄藥相治。
佛出世度眾生。是九部教語。是不了義教語。瞋及喜。病及藥。總是自己。更無兩人。何處有佛出世。何處有眾生可度。如經云。實無眾生得滅度者。亦云。不愛佛菩提。不貪染有無諸法。名為度他。亦不守住自己。名為自度。為病不同。藥亦不同。處方不同。不得一向。固執依佛依菩提等法。儘是依方。故云至於智者。不得一向。
教中所辨。喻如黃葉。亦如空拳誑小兒。若人不知此理。名同無明。云行般若菩薩。不得取我語。及依教來。瞋如石頭。愛如河水。只如今但無瞋無愛。是透山河石壁。直為治聾俗病。多聞辯說治眼病。從人至佛是得。從人至地獄是失。是非亦然。三祖云。得失是非。一時放卻。
不執住一切有無諸法。是名不住有緣。亦不依住不依住。是名不住空忍。執自己是佛。自己是禪道解者。名內見。執因緣修證
【現代漢語翻譯】 現代漢語譯本： 界性，是作為車載的因果。佛陀出世度化眾生，就能達到前念不生，后念不續的狀態。前唸的業力消謝，就叫做度化眾生。如果前念是嗔恨，就用喜悅的藥來治療它，這就叫做有佛陀度化眾生。但是一切的言教，都只是爲了治病。因為病癥不同，藥也不同。所以有時說有佛，有時說無佛。真實的話語是爲了治療疾病，病如果能治好，句句都是真實語在起作用；病如果治不好，句句都是虛妄語。說真實語是虛妄語，是因為產生了（錯誤的）見解的緣故；說虛妄語是真實語，是爲了斷除眾生的顛倒妄想的緣故。因為病癥是虛妄的，只有用虛妄的藥才能相互治療。
佛陀出世度化眾生，是九部經的教語，是不了義的教語。嗔恨和喜悅，病和藥，都是自己，沒有另外的人。哪裡有佛陀出世？哪裡有眾生可度？如經中所說：『實際上沒有眾生被度滅』。也說：『不愛慕佛的菩提，不貪戀執著有無諸法』，這叫做度化他人；也不守住自己，這叫做自我度化。因為病癥不同，藥也不同，處方也不同，不能一概而論，固執地依靠佛、依靠菩提等法，都是依照藥方。所以說，對於有智慧的人來說，不能一概而論。
教中所辨析的，比如黃葉止啼，又如空拳哄小孩。如果人不知道這個道理，就如同無明一樣。修行般若的菩薩，不能執取我的話語，以及依賴教義而來。嗔恨如同石頭，愛如同河水，只要現在沒有嗔恨沒有愛，就能穿透山河石壁。直接用多聞辯說來治療耳聾的世俗病，用多聞辯說來治療眼病。從人到佛是得到，從人到地獄是失去，是非也是這樣。三祖說：『得失是非，一時放下。』
不執著一切有無諸法，這叫做不住有緣；也不依住不依住，這叫做不住空忍。執著自己是佛，自己是禪道解脫者，這叫做內見；執著因緣修證
【English Translation】 English version: The nature of the realm is to act as the cause and effect carried by a vehicle. When the Buddha appears in the world to deliver sentient beings, one can attain the state where the previous thought does not arise and the subsequent thought does not continue. When the karma of the previous thought ceases, it is called delivering sentient beings. If the previous thought is anger, then use the medicine of joy to cure it, which is called the Buddha delivering sentient beings. However, all teachings are only for curing illnesses. Because the illnesses are different, the medicines are also different. Therefore, sometimes it is said that there is a Buddha, and sometimes it is said that there is no Buddha. True words are for curing illnesses. If the illness can be cured, every word is effective in curing it; if the illness cannot be cured, every word is false. Saying true words are false is because of the arising of (wrong) views; saying false words are true is to cut off the inverted thoughts of sentient beings. Because the illness is false, only false medicine can cure it.
The Buddha appearing in the world to deliver sentient beings is the teaching of the nine divisions of scripture, which is not the ultimate teaching. Anger and joy, illness and medicine, are all oneself; there is no other person. Where is the Buddha appearing in the world? Where are the sentient beings to be delivered? As the scripture says, 'In reality, there are no sentient beings who are delivered.' It also says, 'Not loving the Bodhi of the Buddha, not being greedy for the existence or non-existence of all dharmas' is called delivering others; also, not dwelling on oneself is called self-deliverance. Because the illnesses are different, the medicines are also different, and the prescriptions are also different. One cannot be rigid and stubbornly rely on the Buddha, rely on Bodhi, and other dharmas, which are all according to the prescription. Therefore, it is said that for the wise, one cannot be one-sided.
What is distinguished in the teachings is like yellow leaves (used to stop a child from crying), or like an empty fist deceiving a child. If a person does not know this principle, it is like ignorance. A Bodhisattva practicing Prajna (wisdom) should not grasp my words or rely on the teachings. Anger is like a stone, love is like a river. Only now, without anger and without love, can one penetrate mountains, rivers, and stone walls. Directly use extensive learning and eloquent speech to cure the deaf and vulgar disease, and use extensive learning and eloquent speech to cure eye diseases. From person to Buddha is gain, from person to hell is loss, and right and wrong are also like this. The Third Patriarch said, 'Gain, loss, right, and wrong, let go of them all at once.'
Not clinging to all existing and non-existing dharmas is called not dwelling on conditioned existence; also, not relying on not relying is called not dwelling on emptiness. Clinging to oneself as a Buddha, oneself as a master of Chan (Zen) and liberation, is called inner view; clinging to cause and condition for cultivation and realization
而成者。名外見。志公云。內見．外見俱錯。眼耳鼻舌各各不貪染一切有無諸法。是名受持四句偈。亦名四果。六入無跡。亦名六通。只如今但不被一切有無諸法礙。亦無不依住知解。是名神通。不守此神通。是名無神通。如雲無神通菩薩足跡不可尋。是佛向上人最不可思議。人是自己。天是智照。贊即喜。喜者屬境。境是天。贊是人。人天交接。兩得相見。亦云凈智為天。正智為人。
本不是佛。向渠說是佛。名體結。只如今但莫作佛知解。亦無無不依住知解。是名滅結。亦名真如。亦名體如。求佛求菩提。名現身意。只如今但有一切求心。盡名現身意。如雲。求菩提。雖是勝求。重增塵累。求佛是佛眾。求一切有無諸法是眾生眾。只如今鑒覺。但不依住一切有無諸法。是不入眾數。只如今於一一聲．香．味．觸．法等不愛。於一一境不貪。但無十句濁心。是了因成佛。學文句覓解者。名緣因成佛。見佛知佛。則得說佛。有知有見。卻是謗佛。若云佛知．佛見．佛聞．佛說即得。見火即得。火見即不得。如刀割物即得。物割刀即不得。知佛人．見佛人．聞佛人．說佛人。如恒河沙。是佛知。是佛見。是佛聞。是佛說。萬中無一。只為自無眼。依他作眼。教中喚作比量智。只如今貪佛知解。亦是比量智。
【現代漢語翻譯】 現代漢語譯本：成就者，名為外見。志公說：『內見、外見都是錯的。』眼、耳、鼻、舌各自不貪染一切有無諸法，這叫做受持四句偈，也叫做四果（Srotapanna, Sakrdagamin, Anagamin, Arhat，聲聞乘四果），六入（眼、耳、鼻、舌、身、意）無跡，也叫做六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。只要現在不被一切有無諸法障礙，也沒有不依住的知解，這叫做神通。不執守這種神通，這叫做無神通。如說『無神通菩薩足跡不可尋』，這是佛向上人的最不可思議之處。人是自己，天是智照。贊即是喜，喜屬於境，境是天，贊是人。人天交接，兩者得以相見。也可以說凈智為天，正智為人。 本來不是佛，向他說他是佛，這叫做體結。只要現在不作佛的知解，也沒有無不依住的知解，這叫做滅結，也叫做真如（Tathata，如實），也叫做體如。求佛求菩提（Bodhi，覺悟），這叫做現身意。只要現在有一切求心，都叫做現身意。如說：『求菩提，雖然是殊勝的追求，卻會加重塵世的牽累。』求佛是佛眾，求一切有無諸法是眾生眾。只要現在鑒覺，但不依住一切有無諸法，就不入眾數。只要現在對於一聲、香、味、觸、法等不愛，對於每一個境界不貪，只要沒有十句濁心，這就是了因成佛。學習文句尋求理解的人，叫做緣因成佛。見到佛，知道佛，才能說佛。有知有見，卻是誹謗佛。如果說佛知、佛見、佛聞、佛說就可以。見火就可以，火見就不可以。如刀割物就可以，物割刀就不可以。知佛人、見佛人、聞佛人、說佛人，如恒河沙數，這是佛知，這是佛見，這是佛聞，這是佛說，萬中無一。只因爲自己沒有眼，依靠他人作眼，教中稱作比量智。只要現在貪佛知解，也是比量智。
【English Translation】 English version: The one who achieves is called 'external view'. Zhigong said, 'Both internal and external views are wrong.' When the eyes, ears, nose, and tongue each do not greedily cling to all existing and non-existing dharmas, this is called upholding the four-line verse, and it is also called the four fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat, the four fruits of the Sravaka path), the six entrances (eye, ear, nose, tongue, body, mind) are without trace, and it is also called the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural powers, extinction of outflows). Just now, if one is not obstructed by all existing and non-existing dharmas, and there is no clinging to understanding, this is called supernatural power. Not guarding this supernatural power is called no supernatural power. As it is said, 'The footprints of a Bodhisattva without supernatural power cannot be found.' This is the most inconceivable aspect of the Buddha's upward-moving person. 'Person' is oneself, 'heaven' is wisdom-illumination. Praise is joy, joy belongs to the realm, the realm is heaven, praise is person. When person and heaven intersect, both can see each other. It can also be said that pure wisdom is heaven, and correct wisdom is person. Originally not a Buddha, but telling him he is a Buddha, this is called the 'body knot'. Just now, if one does not create an understanding of being a Buddha, and there is no clinging to understanding, this is called extinguishing the knot, and it is also called Suchness (Tathata), and it is also called 'body Suchness'. Seeking Buddhahood and seeking Bodhi (Enlightenment) is called 'manifesting body-mind'. Just now, if there is any seeking mind, it is all called 'manifesting body-mind'. As it is said, 'Seeking Bodhi, although it is a superior seeking, it increases worldly burdens.' Seeking Buddhahood is the Buddha assembly, seeking all existing and non-existing dharmas is the sentient being assembly. Just now, if one is aware but does not cling to all existing and non-existing dharmas, one does not enter the assembly. Just now, if one does not love sounds, smells, tastes, touches, dharmas, etc., and does not crave any realm, and if there is no turbid mind of the ten sentences, this is the cause of becoming a Buddha. Those who study sentences and seek understanding are called the conditional cause of becoming a Buddha. Seeing the Buddha and knowing the Buddha, then one can speak of the Buddha. Having knowledge and views is actually slandering the Buddha. If it is said that the Buddha knows, the Buddha sees, the Buddha hears, the Buddha speaks, then it is acceptable. Seeing fire is acceptable, but fire seeing is not acceptable. Like a knife cutting an object is acceptable, but an object cutting a knife is not acceptable. People who know the Buddha, see the Buddha, hear the Buddha, speak of the Buddha, are like the sands of the Ganges River. This is Buddha-knowing, this is Buddha-seeing, this is Buddha-hearing, this is Buddha-speaking, one in ten thousand. Only because one has no eyes oneself, relying on others to be the eyes, the teachings call this comparative intelligence. Just now, greedily clinging to the understanding of the Buddha is also comparative intelligence.
世間譬喻是順喻。不了義教．了義教。是順喻．是逆喻。舍頭目髓腦是逆喻。如今不愛佛菩提等法是逆喻。難捨喻于頭目髓腦。如照著一切有無境法名頭。被一切有無境法相撓著名手。都未照前境時名髓腦。聖地習凡因。佛入眾生中。同類誘引化導。同渠餓鬼肢節火然。與渠說般若波羅蜜。令渠發心。若一向在聖地。憑何得至彼共渠語。
佛入諸類。與眾生作船筏。同渠受苦。無限勞極。佛入苦處亦同眾生受苦。佛只是去住自由。不同眾生。佛不是虛空。受苦何得不苦。若說不苦。此語違負。等閑莫說。錯說佛神通自在不自在。具慚愧人。不敢說佛是有為是無為。不敢說佛自由不自由。除贊藥方外。不欲得露現兩頭醜陋。
教云。若人安佛菩提。置有所是邊。其人得大罪。亦云。如不識佛人前。向渠與么說無過。如無漏牛乳。能治有漏病。其牛者。不在高原。不居下隰。此牛乳堪作藥。高原喻于佛。下隰喻于眾生。如雲。如來實智法身。又無此病。辨才無礙。升騰自在。不生不滅。是名生老病死。疼痛㿇㿇。是暗吃菌羹。患痢疾而終。是暗為藏明頭跡。明暗都遣。莫取無取。亦無無取。他不明不暗。王宮生。納耶輸陀羅。八相成道。聲聞外道。妄想所計。如雲非雜食身。純陀云。我知如來決定不受不食
。
第一須具兩隻眼。照破兩頭事。莫只帶一雙眼向一邊行。即有那個邊到。功德天．黑暗女相隨。有智主人。二俱不受。只如今心如虛空相似。學始有所成。西國高祖云。雲山喻大涅槃。此土初祖云。心心如木石。三祖云。兀爾忘緣。曹溪云。善惡都莫思量。先師云。如迷人不辨方所。肇公云。閉智塞聦。獨覺冥冥者矣。文殊云。心同虛空故。敬禮無所觀。甚深修多羅。不聞不受持。只如今但是一切有無諸法都不見不聞。六根杜塞。若能與么學。與么持經。始有修行分。
者個語逆耳苦口。可中與么作得。至第二第三生。能向無佛處坐大道場。示現成等正覺。變惡為善。變善為惡。使惡法教化十地菩薩。使善法教化地獄餓鬼。能嚮明處解明縛。能向暗處解暗縛。撮金成土。撮土成金。百般作得。變弄自由。于恒沙世界外有求救者。婆伽婆即披三十二相。見其人前。同渠語音。與渠說法。隨機感化。
應物殊形。變現諸趣。離我我所。猶屬彼邊事。猶是小用。亦是佛事門中收。大用者。大身隱於無形。大音匿於希聲。如木中之火。如鐘鼓之聲。因緣未具時。不可言其有無。傍報生天。棄之如涕唾。菩薩六度萬行。如乘死屍過岸。如在牢獄。廁孔得出。佛披三十二相。喚作垢膩之衣。亦云。若說佛一
【現代漢語翻譯】 現代漢語譯本： 首先必須具備兩隻眼睛，照破事情的兩頭。不要只用一隻眼睛朝一邊看，如果只朝一邊看，那麼功德天（象徵福報的天神）和黑暗女（象徵厄運的女神）就會相隨。有智慧的主人，兩者都不會接受。只要現在心像虛空一樣，學習才會有所成就。西國高祖說：『雲山比喻大涅槃（佛教的最高境界，指脫離輪迴后的永恒寂靜狀態）。』此土初祖說：『心心如木石。』三祖說：『兀然忘卻外緣。』曹溪（六祖慧能）說：『善惡都不要思量。』先師說：『如同迷路的人不辨方向。』肇公（僧肇）說：『封閉智慧，堵塞聽聞，獨自覺悟于冥冥之中。』文殊（文殊菩薩）說：『心同虛空，所以敬禮時無所觀。』甚深的修多羅（佛經），不聽聞也不受持。只要現在對一切有無諸法都不見不聞，六根（眼、耳、鼻、舌、身、意）都閉塞。如果能夠這樣學習，這樣持經，才算有修行的份。
這些話語逆耳但良藥苦口，如果能夠這樣做到，到第二第三世，就能在沒有佛的地方坐于大道場，示現成等正覺（證得無上正等正覺，即成佛）。變惡為善，變善為惡，使惡法教化十地菩薩，使善法教化地獄餓鬼。能向光明處解開光明的束縛，能向黑暗處解開黑暗的束縛。撮起金子變成泥土，撮起泥土變成金子，百般變化都能做到，變化自由。在恒河沙數世界之外有求救的人，婆伽婆（世尊，佛的尊稱）就會顯現三十二相（佛的特殊身相），出現在那個人面前，用他的語言，為他說法，隨機應化。
應物而變化出各種不同的形態，變現於各種不同的趣向（輪迴的去處）。離開了我執和我所執，仍然屬於彼邊的事，仍然是小用，也算是佛事門中的一種。大用是，大身隱藏於無形，大音隱匿於無聲，如同木中的火，如同鐘鼓的聲音，因緣未成熟時，不可說它有或無。把傍報生天（依靠外道修行而生天）看作像唾棄鼻涕一樣。菩薩的六度萬行（佈施、持戒、忍辱、精進、禪定、智慧），如同乘坐死屍過河，如同在牢獄中，從廁所的孔洞里逃脫出來。佛顯現三十二相，叫做垢膩的衣服。也說，如果說佛一
【English Translation】 English version: First, one must possess two eyes to illuminate both sides of things. Do not just use one eye to look in one direction. If you only look in one direction, then the Goddess of Merit (symbolizing blessings) and the Dark Woman (symbolizing misfortune) will accompany you. A wise master will not accept either. Only when the mind is like empty space can learning be accomplished. The High Ancestor of the Western Country said, 'Cloud mountains are a metaphor for Great Nirvana (the ultimate state of liberation in Buddhism, referring to eternal tranquility after escaping reincarnation).' The First Ancestor of this land said, 'Mind, mind like wood and stone.' The Third Ancestor said, 'Completely forgetting external conditions.' Caoxi (Huineng, the Sixth Patriarch) said, 'Do not think about good or evil.' The former teacher said, 'Like a lost person who cannot distinguish directions.' Zhao Gong (Sengzhao) said, 'Closing wisdom, blocking hearing, and awakening alone in the darkness.' Manjusri (Manjusri Bodhisattva) said, 'The mind is like empty space, therefore, when paying homage, there is nothing to observe.' The profound Sutras (Buddhist scriptures) are neither heard nor received. Only when one neither sees nor hears all phenomena, whether existent or non-existent, and the six senses (eyes, ears, nose, tongue, body, and mind) are blocked, if one can learn in this way and uphold the scriptures in this way, then one can be considered to have a share in cultivation.
These words are unpleasant to the ear but are like bitter medicine. If one can act in this way, then in the second or third life, one can sit in the Great Bodhimanda (place of enlightenment) in a place where there is no Buddha, manifesting complete and perfect enlightenment (achieving Anuttara-Samyak-Sambodhi, i.e., becoming a Buddha). Transforming evil into good, transforming good into evil, using evil Dharma to teach the Ten Bhumi Bodhisattvas, using good Dharma to teach hell-dwellers and hungry ghosts. Able to untie the bonds of light in the light, able to untie the bonds of darkness in the darkness. Turning gold into earth, turning earth into gold, able to do all kinds of transformations, transforming freely. If there are those seeking help beyond the numberless worlds of the Ganges River, the Bhagavan (the Blessed One, an honorific title for the Buddha) will manifest the thirty-two marks (special physical characteristics of the Buddha), appear before that person, speak in his language, and teach him the Dharma, transforming him according to his capacity.
Responding to things by transforming into various different forms, manifesting in various different realms of existence (destinations of reincarnation). Separating from the attachment to self and what belongs to self still belongs to the affairs of the other shore, still a small use, and is also considered one of the doors of Buddhist practice. The great use is that the great body is hidden in the formless, the great sound is hidden in the soundless, like fire in wood, like the sound of bells and drums. When the conditions are not ripe, one cannot say whether it exists or not. Regarding being born in the heavens through external practices as spitting out phlegm. The Bodhisattva's Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) are like crossing a river on a dead body, like being in prison and escaping through a toilet hole. The Buddha manifesting the thirty-two marks is called dirty clothes. It is also said that if one says the Buddha is one
向不受五陰。無有是處。佛不是虛空。何得一向不受。佛只是去住自由。不同眾生。從一天界至一天界。從一佛剎至一佛剎。諸佛常法。
又云。若據三乘教。受他信施供養。他在地獄中。菩薩行慈悲。同類化導報恩。不可常在涅槃。
又云。如火見火。但莫手觸。火不燒人。只如今但無十句濁心。貪心．愛心．染心．瞋心．執心．住心．依心．著心．取心．戀心。但是一句各有三句。個個透過三句外。但是一切照用。任聽縱橫。但是一切舉動施為。語默啼笑。儘是佛慧。
天聖廣燈錄卷第九 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十 ［宋實］
鎮州臨濟院義玄惠照禪師
曹州南華人也。俗姓邢。幼而穎異。及落髮受具。志慕禪宗。師在黃檗會中三年。行業純一。首座嘆曰。然是後生。與眾有異 首座問。上座在此多少時也 師云。三年也 首座云。曾參問也無 師云。不曾參問。不知問個什麼 首座云。汝何不去問堂頭。如何是佛法的的大意 師便去問。問聲未絕。黃檗便打 師下來 首座云。問話作么生 師云。某甲問聲未絕。和尚便打。某甲不會 首座云。但更去問 師又去問 黃檗又打。如是三致問。三打之 師來白首座云
【現代漢語翻譯】 現代漢語譯本 『向不受五陰（色、受、想、行、識五種構成要素）。無有是處。』這種說法是不成立的。佛不是虛空，怎麼能說完全不受五陰的影響呢？佛只是來去自由，不同於眾生，可以從一個天界到另一個天界，從一個佛剎（佛所教化的國土）到另一個佛剎。這是諸佛通常的做法。
又說，如果按照三乘（聲聞乘、緣覺乘、菩薩乘）的教義，接受他人的信施供養，那麼供養者可能在地獄中受苦。菩薩行慈悲，以同類身份去教化引導他們，報答恩情，所以不可能常住在涅槃（寂滅）境界。
又說，就像火見到火一樣，只要不直接用手去觸碰，火就不會燒人。現在只要沒有這十種污濁的心念：貪心、愛心、染心、瞋心（嗔恨心）、執心、住心、依心、著心、取心、戀心。但這每一句都包含三種含義，個個都能透過這三重含義之外。那麼一切照用，任憑縱橫自在。那麼一切舉動施為，語默啼笑，都將是佛的智慧。
《天聖廣燈錄》卷第九 《卍新續藏》第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第十 ［宋 實］
鎮州臨濟院義玄惠照禪師
是曹州南華人，俗姓邢。從小就聰穎出衆。等到剃度受戒后，立志追求禪宗。禪師在黃檗（禪師名）門下三年，行為純正專一。首座（寺院中職位最高的僧人之一）讚歎說：『這個後生，與衆不同。』首座問：『上座（對僧人的尊稱）在這裡多久了？』禪師說：『三年了。』首座說：『曾經參問過嗎？』禪師說：『不曾參問，不知道問些什麼。』首座說：『你何不去問堂頭（指黃檗禪師），什麼是佛法的大意？』禪師便去問。問聲未落，黃檗便打。禪師下來。首座問：『問話怎麼樣了？』禪師說：『我問聲未落，和尚（指黃檗禪師）便打，我不會。』首座說：『你再去問。』禪師又去問，黃檗又打。這樣問了三次，打了三次。禪師來告訴首座說：
【English Translation】 English version 『To be entirely unaffected by the five skandhas (form, feeling, perception, mental formations, and consciousness) is impossible.』 There is no such possibility. The Buddha is not empty space, how could he be completely unaffected? The Buddha simply has the freedom to come and go, unlike sentient beings, and can travel from one heaven to another, from one Buddha-field (a Buddha's realm of teaching) to another. This is the constant practice of all Buddhas.
Furthermore, according to the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), if one accepts offerings of faith from others, those donors may be suffering in hell. Bodhisattvas practice compassion, guiding and transforming them in the same form to repay their kindness, so they cannot constantly remain in Nirvana (extinction).
Furthermore, it is like fire seeing fire. As long as you don't touch it with your hand, the fire won't burn you. Now, if you simply have none of these ten defiled thoughts: greed, love, attachment, anger, clinging, dwelling, reliance, obsession, grasping, and longing. But each of these contains three meanings, and each can penetrate beyond these three meanings. Then all illumination and function are free and unhindered. Then all actions and behaviors, speech, silence, tears, and laughter, are all the wisdom of the Buddha.
Tiansheng Guangdeng Lu, Volume 9 Wan Xu Zang Jing, Volume 78, No. 1553, Tiansheng Guangdeng Lu
Tiansheng Guangdeng Lu, Volume 10 [Song Shi]
Zen Master Yixuan Huizhao of Linji Temple in Zhenzhou
He was from Nan Hua in Caozhou, with the surname Xing. He was intelligent and outstanding from a young age. After being tonsured and receiving the precepts, he aspired to Zen Buddhism. The Zen Master was under Huangbo (Zen Master's name) for three years, his conduct pure and consistent. The head monk (one of the highest-ranking monks in the monastery) praised him, saying, 'This young man is different from the others.' The head monk asked, 'How long have you been here, Venerable Sir (a respectful term for monks)?' The Zen Master said, 'Three years.' The head monk said, 'Have you ever asked for instruction?' The Zen Master said, 'I have never asked for instruction, I don't know what to ask.' The head monk said, 'Why don't you go ask the abbot (referring to Zen Master Huangbo), what is the great meaning of the Buddha-dharma?' The Zen Master went to ask. Before the question was finished, Huangbo struck him. The Zen Master came down. The head monk asked, 'How did the questioning go?' The Zen Master said, 'Before I finished asking, the Abbot (referring to Zen Master Huangbo) struck me, I don't understand.' The head monk said, 'Go ask again.' The Zen Master went to ask again, and Huangbo struck him again. He asked three times like this, and was struck three times. The Zen Master came to tell the head monk:
。幸蒙慈悲。令某甲問訊和尚。三度發問。三度吃棒。自恨障緣。不領深旨。今且辭去 首座云。汝若去。須是辭和尚了去 師禮拜退 首座先到和尚處云。問話底後生甚是如法。若來辭和尚時。方便接伊。已后穿鑿一株大樹。與天下人作陰涼去在 師便上去辭 黃檗云。不得往別處去。汝向高安灘頭大愚處去。必為汝說。
師到大愚。大愚問。從什麼處來 師云。黃檗處來 愚云。黃檗有何言句 師云。某甲三度問佛法的的大意。三度吃棒。不知某甲有過無過 愚云。黃檗恁么老婆。為汝得徹困。更來者里。問有過無過 師于言下大悟。云。元來黃檗佛法無多子 大愚掫住云。者尿床子。適來言道有過無過。如今卻道黃檗佛法無多子。你見什麼道理。速道。速道 師于大愚脅下筑三筑 大愚拓開云。你師黃檗。非干吾事。
師辭大愚。卻回黃檗。黃檗見來。便問。者漢來來去去。有什麼了期 師云。只為老婆心切。便人事了。侍立 檗問。什麼處來 師云。昨日奉和尚慈悲。今參大愚去來 檗云。大愚有何言句 師舉。大愚問某甲。黃檗有何言句。某甲遂舉前話。問他有過無過。大愚道。黃檗恁么老婆。為汝得徹困。更道有過無過。某甲于言大悟 檗云。作么生。得者漢來。痛與一頓 師云。說什麼待
【現代漢語翻譯】 現代漢語譯本： 幸好蒙受您的慈悲，讓弟子我向和尚問訊，三次提問，三次被打。自恨自己有業障因緣，不能領會深奧的旨意。現在暫且告辭離去。首座說：『你如果要走，必須先向和尚告辭才能走。』 弟子禮拜後退下。首座先到黃檗（Huangbo）和尚處說：『剛才問話的後生非常如法，如果他來向和尚告辭時，請您方便接引他，以後他會像一株大樹一樣，為天下人遮陰納涼。』 弟子於是上去告辭。黃檗（Huangbo）說：『不要到別處去，你到高安灘頭大愚（Dayu）處去，他一定會為你開示。』
弟子到了大愚（Dayu）處，大愚（Dayu）問：『從哪裡來？』 弟子說：『從黃檗（Huangbo）處來。』 大愚（Dayu）說：『黃檗（Huangbo）有什麼言語開示？』 弟子說：『弟子三次問佛法的大意，三次被打，不知道弟子是有過錯還是沒有過錯。』 大愚（Dayu）說：『黃檗（Huangbo）真是老婆心切，為你操勞到如此地步，你還來這裡問有過錯還是沒有過錯？』 弟子在言下大悟，說：『原來黃檗（Huangbo）佛法沒有什麼了不起的。』 大愚（Dayu）一把抓住他說：『你這個尿床的傢伙，剛才還說有過錯還是沒有過錯，現在卻說黃檗（Huangbo）佛法沒有什麼了不起的，你見到了什麼道理？快說！快說！』 弟子在大愚（Dayu）的脅下筑了三下。大愚（Dayu）推開他說：『你師父黃檗（Huangbo）的事，與我無關。』
弟子告辭大愚（Dayu），又回到黃檗（Huangbo）處。黃檗（Huangbo）見到他來，便問：『這個人來來去去，有什麼了結？』 弟子說：『只因爲和尚您老婆心切，弟子已經明白了。』 於是侍立在一旁。黃檗（Huangbo）問：『從哪裡來？』 弟子說：『昨天承蒙和尚您的慈悲，今天去參訪了大愚（Dayu）后回來了。』 黃檗（Huangbo）說：『大愚（Dayu）有什麼言語開示？』 弟子於是舉出大愚（Dayu）問弟子，黃檗（Huangbo）有什麼言語開示，弟子於是舉了之前問話被打的事，問他弟子是有過錯還是沒有過錯。大愚（Dayu）說：『黃檗（Huangbo）真是老婆心切，為你操勞到如此地步，還問有過錯還是沒有過錯。』 弟子在言下大悟。黃檗（Huangbo）說：『怎麼樣才能抓住那傢伙，狠狠地打他一頓！』 弟子說：『說什麼待』
【English Translation】 English version: Fortunately, I received your compassion, allowing me, this disciple, to inquire of the Abbot, asking three times and being struck three times. I regret my karmic obstacles, preventing me from understanding the profound meaning. Now, I will take my leave. The head monk said, 'If you wish to leave, you must first bid farewell to the Abbot.' The disciple bowed and withdrew. The head monk went to Abbot Huangbo (Huangbo) first and said, 'The young man who was asking questions was very much in accordance with the Dharma. If he comes to bid farewell to the Abbot, please guide him conveniently. In the future, he will be like a great tree, providing shade for all under heaven.' The disciple then went to bid farewell. Huangbo (Huangbo) said, 'Do not go elsewhere. Go to Dayu (Dayu) at Gaoan Beach. He will surely explain it for you.'
The disciple arrived at Dayu (Dayu)'s place. Dayu (Dayu) asked, 'Where do you come from?' The disciple said, 'From Huangbo (Huangbo).' Dayu (Dayu) said, 'What words of instruction did Huangbo (Huangbo) give?' The disciple said, 'I asked three times about the great meaning of the Buddha-dharma and was struck three times. I do not know if I was at fault or not.' Dayu (Dayu) said, 'Huangbo (Huangbo) is so overly concerned, exhausting himself for you. Yet you come here asking if you were at fault or not?' The disciple had a great enlightenment upon hearing this, saying, 'So Huangbo (Huangbo)'s Buddha-dharma is nothing much.' Dayu (Dayu) grabbed him and said, 'You bed-wetting fellow, just now you were saying whether you were at fault or not, but now you say Huangbo (Huangbo)'s Buddha-dharma is nothing much. What principle have you seen? Speak quickly! Speak quickly!' The disciple poked Dayu (Dayu) three times under his ribs. Dayu (Dayu) pushed him away and said, 'Your teacher Huangbo (Huangbo) is none of my business.'
The disciple bid farewell to Dayu (Dayu) and returned to Huangbo (Huangbo). Huangbo (Huangbo), seeing him come, asked, 'What is the conclusion of this person coming and going?' The disciple said, 'Only because the Abbot is overly concerned, I have already understood.' Then he stood in attendance. Huangbo (Huangbo) asked, 'Where do you come from?' The disciple said, 'Yesterday, I received the Abbot's compassion and went to visit Dayu (Dayu) and have now returned.' Huangbo (Huangbo) said, 'What words of instruction did Dayu (Dayu) give?' The disciple then recounted how Dayu (Dayu) asked him what words of instruction Huangbo (Huangbo) had given, and how he recounted the previous incident of being struck after asking questions, asking him if he was at fault or not. Dayu (Dayu) said, 'Huangbo (Huangbo) is so overly concerned, exhausting himself for you, and you still ask if you were at fault or not.' The disciple had a great enlightenment upon hearing this. Huangbo (Huangbo) said, 'How can we catch that fellow and give him a good beating!' The disciple said, 'Saying what to wait'
來。即今便吃。隨後便掌 檗云。者風顛漢來者里捋虎鬚 師便喝 檗云。侍者。引者風顛漢參堂去。
溈山舉前因緣問仰山。臨濟當時得大愚力。黃檗力 仰山云。非但捋虎鬚。亦解騎虎頭 師又因栽松次。檗問。深山裡栽許多松作什麼 師云。一與山門作景緻。二與後人作標榜。道了。將钁頭打地一兩下 檗云。雖然如是。子已吃吾三十棒了也 師又以钁頭打地兩下。噓。噓 檗云。吾宗到汝。大興於世。
溈山舉前因緣問仰山。黃檗當時祇囑臨濟一人。更有人在 仰云。有。只是年代深遠。不欲舉似和尚 溈云。雖然如是。吾且要知。汝但舉看。 仰山云。一人指南。吳越令行。遇大風即止(讖風穴)師因普請次。見黃檗來。拄钁而立 檗云。者漢困也那 師云。钁也來舉。困個什麼 檗便打 師接棒。一送送倒 檗喚維那。維那。扶我起 維那近前云。和尚爭容得者風顛漢無禮 檗起。便打維那 師钁地云。諸方火葬。我者里一時活埋 溈山問仰山。黃檗打維那。意作么生 仰山云。正賊走卻。羅蹤人吃棒。
師一日在僧堂前坐。見黃檗來。閉卻目 檗見。乃作怖勢。便歸方丈 師隨後上方丈禮謝。首座在檗處侍立 檗云。此僧雖是後生。卻知有此事 首座云。老和尚卻證據個後生 檗自
【現代漢語翻譯】 現代漢語譯本： 臨濟說：『現在就吃。』隨後就打。黃檗說：『這個瘋癲漢來這裡捋虎鬚。』溈山禪師便喝斥。黃檗說：『侍者，帶這個瘋癲漢去參堂。』 溈山禪師舉起之前的因緣問仰山禪師：『臨濟當時是得到了大愚禪師的力量，還是黃檗禪師的力量？』仰山禪師說：『不只是捋虎鬚，還懂得騎虎頭。』溈山禪師又因為栽松樹，黃檗禪師問：『深山裡栽這麼多松樹做什麼？』溈山禪師說：『一是給山門作景緻，二是給後人作標榜。』說完，用鋤頭打地一兩下。黃檗禪師說：『雖然如此，你已經吃了我三十棒了。』溈山禪師又用鋤頭打地兩下，噓，噓。黃檗禪師說：『我的宗派到你這裡，將會在世上大興。』 溈山禪師舉起之前的因緣問仰山禪師：『黃檗禪師當時只是囑咐了臨濟禪師一個人，還有其他人在嗎？』仰山禪師說：『有。只是年代久遠，不想告訴和尚。』溈山禪師說：『雖然如此，我且要知道。你且說來聽聽。』仰山禪師說：『一人指南，吳越令行，遇大風即止（讖風穴(chèn fēng xué)，預示風穴）。』溈山禪師因為普請（pǔ qǐng，指寺院中集體勞作）時，看見黃檗禪師來，拄著鋤頭站立。黃檗禪師說：『這漢子累了嗎？』溈山禪師說：『鋤頭也拿來了，累什麼？』黃檗禪師便打。溈山禪師接住棒子，一送就把黃檗禪師送倒了。黃檗禪師叫維那（wéi nuó，寺院中的職務，負責僧眾的紀律和秩序）：『維那，扶我起來。』維那走上前說：『和尚怎麼能容忍這個瘋癲漢無禮？』黃檗禪師起來，便打維那。溈山禪師鋤地，說：『諸方火葬，我這裡一時活埋。』溈山禪師問仰山禪師：『黃檗禪師打維那，意圖是什麼？』仰山禪師說：『正賊跑了，羅蹤人吃棒。』 溈山禪師一日在僧堂前坐著，看見黃檗禪師來，便閉上眼睛。黃檗禪師看見了，就作出害怕的樣子，便回方丈（fāng zhàng，寺院住持的住所）。溈山禪師隨後上方丈禮謝。首座（shǒu zuò，寺院中資歷最深的僧人）在黃檗禪師處侍立。黃檗禪師說：『這個僧人雖然是後生，卻知道有這件事。』首座說：『老和尚卻認可這個後生。』黃檗禪師自己認可了。
【English Translation】 English version: Linji said, 'I'll eat now.' Then he struck. Huangbo said, 'This madman comes here to stroke the tiger's whiskers.' Weishan then shouted. Huangbo said, 'Attendant, take this madman to the hall to participate in the assembly.' Weishan raised the previous incident and asked Yangshan, 'Did Linji at that time obtain the power of Dayu or the power of Huangbo?' Yangshan said, 'Not only does he stroke the tiger's whiskers, but he also knows how to ride the tiger's head.' Weishan, because of planting pine trees, Huangbo asked, 'What are you doing planting so many pine trees in the deep mountains?' Weishan said, 'First, to create scenery for the mountain gate; second, to set an example for future generations.' After speaking, he struck the ground once or twice with the hoe. Huangbo said, 'Even so, you have already received thirty blows from me.' Weishan then struck the ground twice with the hoe, 'Hush, hush.' Huangbo said, 'My sect will flourish greatly in the world through you.' Weishan raised the previous incident and asked Yangshan, 'Did Huangbo only instruct Linji at that time, or were there others?' Yangshan said, 'There were. But the times are too distant, and I don't want to tell the abbot.' Weishan said, 'Even so, I still want to know. Just tell me.' Yangshan said, 'One person points the way, and the orders of Wu and Yue are carried out; it stops when it encounters a great wind (chèn fēng xué, a prophecy about Fengxue).' Weishan, because of general labor (pǔ qǐng, collective work in the monastery), saw Huangbo coming and stood leaning on his hoe. Huangbo said, 'Is this fellow tired?' Weishan said, 'The hoe has also come, so what is there to be tired about?' Huangbo then struck. Weishan caught the staff and sent Huangbo tumbling. Huangbo called out to the director (wéi nuó, a monastic officer in charge of discipline): 'Director, help me up.' The director stepped forward and said, 'How can the abbot tolerate this madman's rudeness?' Huangbo got up and struck the director. Weishan hoed the ground and said, 'While other places cremate, I will bury them alive here all at once.' Weishan asked Yangshan, 'What was Huangbo's intention in striking the director?' Yangshan said, 'The real thief escaped, and the tracker gets the beating.' One day, Weishan was sitting in front of the monks' hall when he saw Huangbo coming, so he closed his eyes. When Huangbo saw this, he made a gesture of fear and returned to his abbot's quarters (fāng zhàng, the abbot's residence). Weishan then went to the abbot's quarters to pay his respects. The head seat (shǒu zuò, the most senior monk in the monastery) was standing in attendance at Huangbo's place. Huangbo said, 'Although this monk is young, he knows about this matter.' The head seat said, 'The old abbot acknowledges this young monk.' Huangbo acknowledged it himself.
于口上摑 首座云。知即得。知即得。
師在堂內睡 檗下來見。以拄杖打板頭一下 師舉頭。見是黃檗。卻睡 檗又打床一下。往上問見首座坐禪 檗云。下間後生卻坐禪。汝者里妄想作什麼 首座云。者風顛漢作什麼 檗打板頭一下。便出去。
溈山問仰山云。黃檗意作么生 仰云。兩彩一賽。
師一日與黃檗同赴普請。師在後行。檗回頭見師空手 檗問。钁在什麼處 師云。已有人將去也 檗云。近前來。共汝商量個事 師便近前 檗豎起钁頭云。祇者個。天下人拈掇不起 師就手掣得。豎起云。為什麼在某甲手裡 檗云。今日自有人普請。便歸院。
后溈山舉此話問仰山。钁在黃檗手裡。為什麼卻被臨濟奪卻 仰山云。賊是小人。智過君子。
黃檗因入廚。見飯頭。問。作什麼 飯頭云。揀眾僧米 檗云。日吃多少。
頭云。兩石五 檗云。莫太多 頭云。猶恐少在 檗便打。
飯頭卻舉似師 師云。我與汝勘者老漢去。
才到檗處。侍立次 檗便舉前因緣 師云。飯頭不會。請和尚代一轉語。師便問。莫太多 檗云。何不道來日更吃一頓 師云。說什麼來日。即今便吃。道了便掌 檗云。者風顛漢又來者里將虎鬚 師便喝。出去。
后溈山舉問仰
【現代漢語翻譯】 現代漢語譯本 （臨濟義玄禪師）對著（首座）的臉上打了一下，（黃檗希運禪師）說：『知道就是得到了！知道就是得到了！』
（臨濟義玄禪師）在禪堂里睡覺，（黃檗希運禪師）下來看見了，用拄杖敲了一下板頭。（臨濟義玄禪師）抬頭，看見是黃檗，又睡了。（黃檗希運禪師）又敲了一下床，往上走，看見首座在坐禪。（黃檗希運禪師）說：『下面的後生卻在坐禪，你在這裡妄想什麼？』首座說：『這個瘋顛漢做什麼？』（黃檗希運禪師）打了一下板頭，就出去了。
溈山（靈佑禪師）問仰山（慧寂禪師）說：『黃檗（希運禪師）的意圖是什麼？』仰山（慧寂禪師）說：『兩彩一賽。』
（臨濟義玄禪師）一天和黃檗（希運禪師）一同去普請（集體出坡勞動）。（臨濟義玄禪師）在後面走，黃檗（希運禪師）回頭看見（臨濟義玄禪師）空著手。（黃檗希運禪師）問：『镢頭在哪裡？』（臨濟義玄禪師）說：『已經有人拿去了。』（黃檗希運禪師）說：『靠近前來，我和你商量個事。』（臨濟義玄禪師）便靠近前。（黃檗希運禪師）豎起镢頭說：『就是這個，天下人拿不起來。』（臨濟義玄禪師）就用手奪過來，豎起說：『為什麼在我手裡？』（黃檗希運禪師）說：『今日自然有人普請。』便回寺院。
後來溈山（靈佑禪師）舉起這件事問仰山（慧寂禪師）：『镢頭在黃檗（希運禪師）手裡，為什麼卻被臨濟（義玄禪師）奪去了？』仰山（慧寂禪師）說：『賊是小人，智慧超過君子。』
黃檗（希運禪師）因為進入廚房，看見飯頭（負責煮飯的僧人），問：『做什麼？』飯頭（負責煮飯的僧人）說：『揀眾僧米。』（黃檗希運禪師）問：『每天吃多少？』
飯頭（負責煮飯的僧人）說：『兩石五。』（黃檗希運禪師）說：『莫不是太多了？』飯頭（負責煮飯的僧人）說：『還恐怕少了。』（黃檗希運禪師）便打了他。
飯頭（負責煮飯的僧人）卻把這件事告訴（臨濟義玄禪師），（臨濟義玄禪師）說：『我和你勘驗這個老漢去。』
才到黃檗（希運禪師）處，侍立在旁邊，（黃檗希運禪師）便舉起前面的因緣，（臨濟義玄禪師）說：『飯頭（負責煮飯的僧人）不會，請和尚代一句轉語。』（臨濟義玄禪師）便問：『莫不是太多了？』（黃檗希運禪師）說：『為什麼不說來日更吃一頓？』（臨濟義玄禪師）說：『說什麼來日，即今便吃。』說完便打了他一掌。（黃檗希運禪師）說：『這個瘋顛漢又來這裡捋虎鬚。』（臨濟義玄禪師）便喝了一聲，出去了。
後來溈山（靈佑禪師）舉起這件事問仰山（慧寂禪師）。
【English Translation】 English version (Linji Yixuan) slapped the (head monk)'s face. Huangbo (Huangbo Xiyun) said, 'Knowing is getting it! Knowing is getting it!'
Master (Linji Yixuan) was sleeping in the hall. Huangbo (Huangbo Xiyun) came down and saw him, striking the head of the board with his staff. Master (Linji Yixuan) raised his head, saw it was Huangbo, and went back to sleep. Huangbo (Huangbo Xiyun) struck the bed again and went upstairs, seeing the head monk sitting in meditation. Huangbo (Huangbo Xiyun) said, 'The young monks below are actually meditating, what are you doing here with your delusions?' The head monk said, 'What is this crazy Han doing?' Huangbo (Huangbo Xiyun) struck the head of the board and left.
Weishan (Weishan Lingyou) asked Yangshan (Yangshan Huiji), 'What is Huangbo's (Huangbo Xiyun) intention?' Yangshan (Yangshan Huiji) said, 'Two colors, one match.'
One day, Master (Linji Yixuan) and Huangbo (Huangbo Xiyun) went together to a general labor service (Puqing). Master (Linji Yixuan) was walking behind. Huangbo (Huangbo Xiyun) turned around and saw Master (Linji Yixuan) empty-handed. Huangbo (Huangbo Xiyun) asked, 'Where is the hoe?' Master (Linji Yixuan) said, 'Someone has already taken it.' Huangbo (Huangbo Xiyun) said, 'Come closer, I want to discuss something with you.' Master (Linji Yixuan) approached. Huangbo (Huangbo Xiyun) raised the hoe and said, 'Just this, no one in the world can pick it up.' Master (Linji Yixuan) snatched it with his hand, raised it, and said, 'Why is it in my hand?' Huangbo (Huangbo Xiyun) said, 'Today, there will naturally be someone to do the general labor service.' Then he returned to the monastery.
Later, Weishan (Weishan Lingyou) raised this matter and asked Yangshan (Yangshan Huiji), 'The hoe was in Huangbo's (Huangbo Xiyun) hand, why was it snatched away by Linji (Linji Yixuan)?' Yangshan (Yangshan Huiji) said, 'A thief is a petty person, but his wisdom surpasses that of a gentleman.'
Huangbo (Huangbo Xiyun) entered the kitchen and saw the cook (responsible for cooking for the monks), asking, 'What are you doing?' The cook (responsible for cooking for the monks) said, 'Sorting the monks' rice.' Huangbo (Huangbo Xiyun) asked, 'How much is eaten each day?'
The cook (responsible for cooking for the monks) said, 'Two stones and five.' Huangbo (Huangbo Xiyun) said, 'Isn't that too much?' The cook (responsible for cooking for the monks) said, 'I'm still afraid it's too little.' Huangbo (Huangbo Xiyun) then hit him.
The cook (responsible for cooking for the monks) then told Master (Linji Yixuan) about this. Master (Linji Yixuan) said, 'I will go with you to examine this old man.'
Just arriving at Huangbo's (Huangbo Xiyun) place, standing in attendance, Huangbo (Huangbo Xiyun) then raised the previous cause and condition. Master (Linji Yixuan) said, 'The cook (responsible for cooking for the monks) doesn't understand, please, venerable monk, say a turning word on his behalf.' Master (Linji Yixuan) then asked, 'Isn't that too much?' Huangbo (Huangbo Xiyun) said, 'Why not say, 'Eat another meal tomorrow'?' Master (Linji Yixuan) said, 'What tomorrow? Eat it right now!' After saying this, he slapped him. Huangbo (Huangbo Xiyun) said, 'This crazy Han has come here again to stroke the tiger's whiskers!' Master (Linji Yixuan) then shouted and left.
Later, Weishan (Weishan Lingyou) raised this matter and asked Yangshan (Yangshan Huiji).
山。此二尊宿意作么生 仰云。和尚意作么生 溈山。養子方知父慈 仰云。不然 溈云。子又作么生 仰云。大似勾賊破家。
師為黃檗馳書去溈山。仰山作知客。接得書便問。者個是黃檗底。那個是上坐底 師便掌 仰山約住云。老兄知是一般事便休。
同去參溈山。溈便問。黃檗師兄多少眾 師云。七百眾 溈云。什麼人為導首 師云。適來已達書了 師卻問溈山。和尚此間多少眾 溈云。一千五百眾 師云。太多生 溈云。黃檗師兄亦不少。
解辭溈山。仰山相送云。汝向北去。有個住處 師云。豈有恁么事 仰山云。但去。有一人佐輔汝。此人有頭無尾。有始無終。
師到鎮州。普化在彼。師住后贊佐于師。師正化旺。普化全身脫去。
師辭黃檗。檗問。什麼處去 師云。不是河南。便是河北。
檗便打 師約住。與師一掌 檗大笑。喚侍者。將百丈先師禪板．幾案來 師云。侍者。將火來 黃檗云。雖然如是。汝但將去。已後坐卻天下人舌頭去在 后溈山舉此話問仰山。臨濟莫辜負他黃檗也無。仰山云。不然。溈山云。子又作么生。仰山云。知恩方解報恩。溈山云。從上古人還用相似底也無。仰山云。有。只是年代深遠。不欲舉似和尚。溈山云。雖然如是。吾且不
【現代漢語翻譯】 現代漢語譯本 溈山（Weishan，地名，也指溈山禪師）問：『這兩位尊宿（zunsu，德高望重的僧人）是什麼意思？』 仰山（Yangshan，人名，仰山慧寂禪師）反問道：『和尚（heshang，對僧人的尊稱）您是什麼意思？』 溈山說：『養了兒子才知道父親的慈愛。』 仰山說：『不然。』 溈山說：『你又是什麼意思？』 仰山說：『很像勾結外人來敗壞家業。』
臨濟禪師（Linji，人名）替黃檗禪師（Huangbo，人名）送信去溈山。仰山擔任知客（zhike，寺院中負責接待賓客的僧人），接到信就問：『這個是黃檗的，哪個是上座（shangzuo，指資歷高的僧人）的？』 臨濟禪師便打了他一掌。 仰山攔住他說：『老兄知道是一回事就行了。』
臨濟禪師和仰山一同去拜見溈山。溈山便問：『黃檗師兄有多少僧眾？』 臨濟禪師說：『七百僧眾。』 溈山問：『什麼人是領頭的？』 臨濟禪師說：『剛才已經把信送到了。』 臨濟禪師反問溈山：『和尚您這裡有多少僧眾？』 溈山說：『一千五百僧眾。』 臨濟禪師說：『太多了吧。』 溈山說：『黃檗師兄的也不少。』
臨濟禪師告辭溈山。仰山送別時說：『你向北去，有個住處。』 臨濟禪師說：『哪有這樣的事？』 仰山說：『只管去，有一個人會輔助你。這個人有頭無尾，有始無終。』
臨濟禪師到了鎮州（Zhenzhou，地名），普化（Puhua，人名）在那裡。臨濟禪師住下後，普化輔佐他，臨濟禪師的教化正興旺時，普化全身而退（指去世）。
臨濟禪師告辭黃檗。黃檗問：『去哪裡？』 臨濟禪師說：『不是河南（Henan，地名），便是河北（Hebei，地名）。』
黃檗便打了他。 臨濟禪師攔住他，也打了黃檗一掌。 黃檗大笑，叫侍者（shizhe，服侍僧人的僧人）把百丈禪師（Baizhang，人名）的禪板（chanban，禪堂中使用的木板）、幾案（jian，小桌子）拿來。 臨濟禪師說：『侍者，拿火來。』 黃檗說：『雖然這樣，你只管拿去。以後會佔據天下人的口舌。』 後來溈山舉起這件事問仰山：『臨濟沒有辜負黃檗吧？』 仰山說：『不然。』 溈山說：『你又是什麼意思？』 仰山說：『知恩才能報恩。』 溈山說：『從前的古人還有相似的事情嗎？』 仰山說：『有。只是年代久遠，不想說給和尚聽。』 溈山說：『雖然這樣，我且不問了。』
【English Translation】 English version Weishan (Weishan, place name, also refers to Zen Master Weishan) asked: 'What do these two venerable monks (zunsu, highly respected monks) mean?' Yangshan (Yangshan, name, Zen Master Huiji of Yangshan) retorted: 'What do you mean, Abbot (heshang, a respectful term for monks)?' Weishan said: 'Only when you raise a son do you know the father's love.' Yangshan said: 'Not so.' Weishan said: 'What do you mean then?' Yangshan said: 'It's very much like colluding with outsiders to ruin the family business.'
Zen Master Linji (Linji, name) went to Weishan to deliver a letter for Zen Master Huangbo (Huangbo, name). Yangshan was serving as the guest prefect (zhike, the monk in the monastery responsible for receiving guests). Upon receiving the letter, he asked: 'Which one is Huangbo's, and which one is the senior monk's (shangzuo, referring to a senior monk)?' Zen Master Linji slapped him. Yangshan stopped him and said: 'It's enough for you to know it's the same thing.'
Zen Master Linji and Yangshan went to see Weishan together. Weishan then asked: 'How many monks does Senior Brother Huangbo have?' Zen Master Linji said: 'Seven hundred monks.' Weishan asked: 'Who is the leader?' Zen Master Linji said: 'I have already delivered the letter.' Zen Master Linji asked Weishan in return: 'How many monks do you have here, Abbot?' Weishan said: 'One thousand five hundred monks.' Zen Master Linji said: 'That's too many.' Weishan said: 'Senior Brother Huangbo doesn't have few either.'
Zen Master Linji bid farewell to Weishan. Yangshan said as he saw him off: 'If you go north, there will be a place to stay.' Zen Master Linji said: 'How could there be such a thing?' Yangshan said: 'Just go, there will be someone to assist you. This person has a head but no tail, a beginning but no end.'
Zen Master Linji arrived in Zhenzhou (Zhenzhou, place name), and Puhua (Puhua, name) was there. After Zen Master Linji settled down, Puhua assisted him. When Zen Master Linji's teachings were flourishing, Puhua departed completely (referring to passing away).
Zen Master Linji bid farewell to Huangbo. Huangbo asked: 'Where are you going?' Zen Master Linji said: 'If not Henan (Henan, place name), then Hebei (Hebei, place name).'
Huangbo then hit him. Zen Master Linji stopped him and also slapped Huangbo. Huangbo laughed loudly and told the attendant (shizhe, a monk who serves other monks) to bring Zen Master Baizhang's (Baizhang, name) meditation board (chanban, a wooden board used in the meditation hall) and desk (jian, small table). Zen Master Linji said: 'Attendant, bring fire.' Huangbo said: 'Even so, you just take it. Later, you will occupy the tongues of everyone in the world.' Later, Weishan raised this matter and asked Yangshan: 'Did Linji not let Huangbo down?' Yangshan said: 'Not so.' Weishan said: 'What do you mean then?' Yangshan said: 'Only by knowing kindness can one repay kindness.' Weishan said: 'Have the ancient people of the past had similar things?' Yangshan said: 'Yes. It's just that the era is too distant, and I don't want to tell the Abbot.' Weishan said: 'Even so, I won't ask further.'
知。子但舉看。仰山云。只如楞嚴會上。阿難贊佛云。將此深心奉塵剎。是則名為報佛恩。豈不是報恩之事。溈山云。如是。如是。見與師齊。減師半德。見過於師。方堪傳授。
上堂云。赤肉團上有一無位真人。常從汝等諸人面門出入。未證據者看看。
時有僧出問。如何是無位真人 師下禪床把住云。道。道 僧擬議 師拓開云。無位真人是什麼乾屎橛。便歸方丈。
師問僧。什麼處來 僧便喝 師便揖坐 僧擬議 師便打 師見僧來。便豎起拂子 僧禮拜 師便打 又見僧來。亦豎起拂子 僧不顧 師亦打。
上堂。有僧出禮拜 師便喝 僧云。老和尚。莫探頭好 師云。你道落在什麼處 僧便喝 又僧問。如何是佛法大意 師便喝 僧禮拜 師云。你道好喝也無 僧云。草賊大敗 師云。過在什麼處 僧云。再犯不容 師云。大眾要會臨濟賓主句。問取堂中二禪客。便下座。
師一日同普化赴施主家齋次。師問普化。毛吞巨海。芥納須彌。為是神通妙用。本體如然 普化踏倒飯床 師云。太粗生 普化云。者里是什麼所在。說粗說細。
師來日又同普化赴齋 師云。今日供養何似昨日 普化依前踏倒飯床 師云。得即得。太粗生 普化云。瞎漢。佛法說什麼粗細 師乃
【現代漢語翻譯】 現代漢語譯本： 知。你只管舉出來看看。仰山（Yangshan，人名）說：『就像《楞嚴經》（Śūraṅgama Sūtra）會上，阿難（Ānanda，佛陀的十大弟子之一）讚美佛陀說：『將此深心奉塵剎，是則名為報佛恩。』這難道不是報恩的事情嗎？』 溈山（Weishan，人名）說：『是這樣，是這樣。見解與老師相同，減少老師一半的德行；見解超過老師，才堪以傳授。』
上堂說法時說：『赤肉團上有一位無位真人，常常從你們各位的面門出入。還沒有證悟的人看看。』
當時有一位僧人出來問道：『如何是無位真人？』 師父走下禪床抓住他說：『說！說！』 僧人猶豫不決。師父甩開他說：『無位真人是什麼乾屎橛！』 便回到方丈。
師父問僧人：『從哪裡來？』 僧人便喝斥一聲。師父便作揖請他坐下。僧人猶豫不決。師父便打他。師父看見僧人來，便豎起拂塵。僧人禮拜。師父便打他。又看見僧人來，也豎起拂塵。僧人不理睬。師父也打他。
上堂說法。有僧人出來禮拜。師父便喝斥一聲。僧人說：『老和尚，不要探頭探腦的好。』 師父說：『你說落在什麼地方？』 僧人便喝斥一聲。又有僧人問：『如何是佛法大意？』 師父便喝斥一聲。僧人禮拜。師父說：『你說這一喝好不好？』 僧人說：『草寇大敗。』 師父說：『過錯在什麼地方？』 僧人說：『再犯不容。』 師父說：『大眾想要領會臨濟（Linji，人名）賓主句，問問堂中這兩位禪客。』 便走下座位。
師父有一天和普化（Puhua，人名）一起去施主家應供。師父問普化：『毛孔吞噬巨海，芥子容納須彌山（Mount Sumeru，佛教中的聖山），這是神通妙用，還是本體本來如此？』 普化踢翻了飯桌。師父說：『太粗魯了。』 普化說：『這裡是什麼地方？說粗說細的。』
師父第二天又和普化一起去應供。師父說：『今天的供養和昨天比怎麼樣？』 普化像之前一樣踢翻了飯桌。師父說：『得到是得到了，太粗魯了。』 普化說：『瞎漢！佛法說什麼粗細？』 師父於是……
【English Translation】 English version: Know. You just bring it up and take a look. Yangshan (Name of a person) said, 'Just like in the Śūraṅgama Sūtra (Name of a Buddhist scripture) assembly, Ānanda (One of the ten major disciples of the Buddha) praised the Buddha, saying, 'Dedicate this profound mind to the lands of dust; this is called repaying the Buddha's kindness.' Isn't this an act of repaying kindness?' Weishan (Name of a person) said, 'It is so, it is so. To have views equal to the teacher is to diminish the teacher's virtue by half; only when views surpass the teacher is one worthy of receiving the transmission.'
When ascending the hall to preach, he said, 'On this lump of red flesh, there is a True Person of No Rank, who constantly enters and exits through the gates of your faces. Those who have not yet realized this, take a look.'
At that time, a monk came out and asked, 'What is the True Person of No Rank?' The master stepped down from the meditation platform, grabbed him, and said, 'Speak! Speak!' The monk hesitated. The master pushed him away and said, 'What is the True Person of No Rank? A dried-up shit stick!' Then he returned to his abbot's room.
The master asked a monk, 'Where do you come from?' The monk immediately shouted. The master bowed and invited him to sit down. The monk hesitated. The master then struck him. The master saw a monk coming and immediately raised his whisk. The monk bowed. The master then struck him. Again, he saw a monk coming and also raised his whisk. The monk ignored him. The master also struck him.
Ascending the hall. A monk came out and bowed. The master immediately shouted. The monk said, 'Old master, it's best not to be nosy.' The master said, 'Where do you say it lands?' The monk immediately shouted. Another monk asked, 'What is the great meaning of the Buddha-dharma?' The master immediately shouted. The monk bowed. The master said, 'Do you say this shout is good or not?' The monk said, 'The bandit army is utterly defeated.' The master said, 'Where is the fault?' The monk said, 'No further offenses will be tolerated.' The master said, 'If the assembly wants to understand Linji's (Name of a person) guest-host dialogue, ask these two meditation practitioners in the hall.' Then he stepped down from his seat.
One day, the master and Puhua (Name of a person) went together to a donor's house for a vegetarian meal. The master asked Puhua, 'A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru (A sacred mountain in Buddhism), is this a miraculous power, or is the essence inherently so?' Puhua kicked over the dining table. The master said, 'Too crude.' Puhua said, 'What kind of place is this? Talking about crude and refined.'
The next day, the master and Puhua went together again for a vegetarian meal. The master said, 'How is today's offering compared to yesterday's?' Puhua kicked over the dining table as before. The master said, 'Got it, but too crude.' Puhua said, 'Blind man! What crude and refined does the Buddha-dharma speak of?' The master then...
吐舌 師一日與河陽．木塔長老同在僧堂地爐內坐。因說。普化每日在街市掣風掣顛。知他是凡是聖。言猶未了。普化入來 師便問。汝是凡是聖 普化云。汝且道我是凡是聖 師便喝 普化以手指云。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼 師云。者賊 普化云。賊。賊。便出去。
一日。普化在僧堂前吃生菜 師見云。大似一頭驢 普化便作驢鳴 師云。者賊 普化云。賊。賊。
因普化常于街市中搖鈴云。明頭來。明頭打。暗頭來。暗頭打。四方八面來。旋風打。虛空來。連架打 師令侍者去。才見如是道。便把住云。總不與么來時如何。
侍者如教 普化拓開云。來日大悲院裡有齋。
侍者回。舉似師 師云。我從來疑著者漢。
普化一日于街市中就人乞直裰。人皆與之。普化俱不要。師令院主買棺一具。普化歸來 師云。我與汝做得個直裰了也 普化便擔出繞街市。叫云。臨濟與我做直裰了也。我往東門遷化去。
市人競隨看之 普化云。我今日未。來日往南門遷化去。
如是三日。人已不信。至第四日。無人隨看。獨出城外。自入棺內。倩路行人釘之。即時傳佈。市人競往。開棺。乃見全身脫去也。
有一老宿參師。未曾人事。便問。禮
即是。不禮即是。 師便喝 老宿便禮拜 師云。好個草賊 老宿云。賊。賊。便出去 師云。莫道無事好。
首座侍立次。師云。還有過也無 首座云。有 師云。賓家有過。主家有過 首座云。二俱有過 師云。過在什麼處 首座便出去 師云。莫道無事好。
後有僧舉似南泉 南泉云。官馬相踏。
晚參示眾云。有時奪人不奪境。有時奪境不奪人。有時人境俱奪。有時人境俱不奪 時有僧問。如何是奪人不奪境 師云。煦日發生鋪地錦。嬰孩垂髮白如絲 云。如何是奪境不奪人 師云。王令已行天下遍。將軍塞外絕煙塵 云。如何是人境兩俱奪 師云。並汾絕信。獨處一方 云。如何是人境俱不奪 師云。王登寶殿。野老謳歌。
師因入軍營赴齋。門首見員僚。師指露柱問。是凡是聖。員僚無語。
師打露柱云。直饒道得。也只是個木橛。便入去。
師問院主。什麼處來 主云。州中糶黃米去來 師云。糶得盡么 主云。糶得盡 師以拄杖面前畫一畫云。還糶得者個么 主便喝 師便打。
典座至 師舉前話 典座云。院主不會和尚意 師云。你作么生 典座便禮拜 師亦打。
有座主來相看 師問座主。講何經論 主云。某甲荒虛。粗習百法論 師云。有
【現代漢語翻譯】 現代漢語譯本： 『即是』，就是『不禮』的意思。趙州禪師隨即呵斥。老修行便禮拜。趙州禪師說：『好一個草寇！』老修行說：『賊！賊！』便出去了。趙州禪師說：『莫說沒事就好。』
首座侍立在旁。趙州禪師問：『還有過失嗎？』首座說：『有。』趙州禪師問：『賓客有過失，還是主人有過失？』首座說：『二者都有過失。』趙州禪師問：『過失在哪裡？』首座便出去了。趙州禪師說：『莫說沒事就好。』
後來有僧人將此事告訴南泉普愿禪師（Nanquan Puyuan，唐代禪宗大師）。南泉禪師說：『官馬互相踐踏。』
晚間，趙州禪師開示大眾說：『有時奪取人而不奪取境，有時奪取境而不奪取人，有時人與境都奪取，有時人與境都不奪取。』當時有僧人問：『如何是奪人不奪境？』趙州禪師說：『溫暖的陽光催生出鋪地的錦繡，嬰孩垂下的頭髮白如絲。』僧人問：『如何是奪境不奪人？』趙州禪師說：『君王的命令已經通行天下，將軍在塞外斷絕了煙塵。』僧人問：『如何是人境兩俱奪？』趙州禪師說：『并州（Bing Province）和汾州（Fen Province）斷絕了音信，獨自處在一方。』僧人問：『如何是人境俱不奪？』趙州禪師說：『君王登上寶殿，鄉野老翁歌唱。』
趙州禪師因為進入軍營應邀赴齋，在門口看見官員。趙州禪師指著露柱問：『是凡夫還是聖人？』官員無言以對。
趙州禪師敲打露柱說：『即使說得出來，也只是個木樁。』便進去了。
趙州禪師問院主：『從哪裡來？』院主說：『到州里賣黃米回來了。』趙州禪師問：『賣完了嗎？』院主說：『賣完了。』趙州禪師用拄杖在面前畫了一畫說：『還能賣掉這個嗎？』院主便呵斥。趙州禪師便打。
典座（負責寺院飲食的僧人）來了。趙州禪師舉起之前的話。典座說：『院主不會和尚的意。』趙州禪師問：『你怎麼樣？』典座便禮拜。趙州禪師也打。
有座主（精通經論的僧人）來拜訪。趙州禪師問座主：『講什麼經論？』座主說：『我才疏學淺，粗略地學習《百法論》（Bai Fa Lun）。』趙州禪師問：
【English Translation】 English version: 『It is,』 means 『it is not bowing.』 The Master then shouted. The old monk then bowed. The Master said, 『What a fine grass thief!』 The old monk said, 『Thief! Thief!』 and then left. The Master said, 『Don't say that nothing is the matter.』
The head seat was standing in attendance. The Master said, 『Is there still any fault?』 The head seat said, 『There is.』 The Master said, 『Does the guest have a fault, or does the host have a fault?』 The head seat said, 『Both have faults.』 The Master said, 『Where is the fault?』 The head seat then left. The Master said, 『Don't say that nothing is the matter.』
Later, a monk told Nanquan Puyuan (南泉普願, a Chan master of the Tang Dynasty) about this. Nanquan said, 『Official horses trample each other.』
During the evening assembly, the Master instructed the assembly, saying, 『Sometimes one seizes the person but not the environment; sometimes one seizes the environment but not the person; sometimes both person and environment are seized; sometimes neither person nor environment is seized.』 At that time, a monk asked, 『What is seizing the person but not the environment?』 The Master said, 『The warm sun brings forth brocade covering the ground; the infant's hanging hair is as white as silk.』 The monk asked, 『What is seizing the environment but not the person?』 The Master said, 『The king's decree has spread throughout the land; the general has cut off smoke and dust beyond the border.』 The monk asked, 『What is seizing both person and environment?』 The Master said, 『Bing Province (并州) and Fen Province (汾州) have cut off communication, dwelling alone in one place.』 The monk asked, 『What is neither seizing person nor environment?』 The Master said, 『The king ascends the precious palace; the old peasant sings.』
The Master entered a military camp to attend a vegetarian meal. At the gate, he saw an official. The Master pointed to a pillar and asked, 『Is it a commoner or a sage?』 The official was speechless.
The Master struck the pillar and said, 『Even if you can speak of it, it is still just a wooden stake.』 Then he went inside.
The Master asked the monastery director, 『Where have you come from?』 The director said, 『I have come from selling yellow rice in the town.』 The Master asked, 『Was it all sold?』 The director said, 『It was all sold.』 The Master drew a line in front of him with his staff and said, 『Can you sell this too?』 The director then shouted. The Master then struck him.
The cook (the monk in charge of the monastery's food) arrived. The Master brought up the previous conversation. The cook said, 『The director does not understand the abbot's meaning.』 The Master asked, 『What about you?』 The cook then bowed. The Master also struck him.
A lecturer (a monk proficient in scriptures and treatises) came to visit. The Master asked the lecturer, 『Which sutras and treatises do you lecture on?』 The lecturer said, 『I am ignorant and have roughly studied the Treatise on the Hundred Dharmas (百法論, Bai Fa Lun).』 The Master asked:
一人於三乘十二分教明得。有一人於三乘十二分教明不得。此二人是同是別 主云。明得即同。明不得即別。
樂普為侍者。在師后立。云。座主。者里是什麼所在。說同說別 師回首問侍者。汝又作么生 侍者便喝 師送座主回來。遂問侍者。適來是汝喝老僧 侍者云。是 師便打。
師聞第二代德山垂示云。道得也三十棒。道不得也三十棒。
師令樂普去問。道得為什麼也三十棒。待伊打。汝接住棒。送一送。看他作么生 樂普到彼。如教而問 聽山便打 普接住。送一送 德山便歸方丈 普回。舉似師 師云。我從來疑著者漢。雖然如是。汝還見德山么 普擬議 師便打。
師因到河陽府。府主王常侍請師升座。時麻浴出問。大悲千手眼。那個是正眼 師云。大悲千手眼。那個是正眼。速道。速道 麻浴拽師下座。麻浴卻座 師近前云。不審 麻浴擬議 師亦拽麻浴下座。師卻座 麻浴便出去 師便下座。
常侍一日訪師。同師于僧堂內。乃問。者一堂僧還看經么 師云。不看經 侍云。還學禪么 師云。不學禪 侍云。經又不看。禪又不學。畢竟作個什麼 師云。總教伊成佛作祖去 侍云。金屑雖貴。落眼成翳。又作么生 師云。將為你是個俗漢。
常侍又與諸官請師
【現代漢語翻譯】 現代漢語譯本 一人如果通曉三乘十二分教（Sāṃghāṭī dvādaśāṅga-buddhavacana，佛教經典的分類），另一個人如果不通曉三乘十二分教，這兩人是相同還是不同？ 主持說：『通曉就相同，不通曉就不同。』
樂普（Lè Pǔ）作為侍者，站在師父身後。他說：『座主（Zuòzhǔ，寺院住持），這裡是在說什麼相同和不同？』 師父回頭問侍者：『你又想怎麼樣？』 侍者便大喝一聲。 師父送座主回來，於是問侍者：『剛才是不是你呵斥老僧？』 侍者說：『是。』 師父便打了他。
師父聽說第二代德山（Dé Shān）垂示說：『說得對也打三十棒，說不對也打三十棒。』
師父讓樂普去問：『說得對為什麼也要打三十棒？ 等他打你，你接住棒子，順勢送他一下，看他怎麼做。』 樂普到德山那裡，按照師父教的問。 德山聽了便打。 樂普接住棒子，順勢送了一下。 德山便回到方丈室。 樂普回來，把情況告訴師父。 師父說：『我一直懷疑這個傢伙。 雖然這樣，你真的見到德山了嗎？』 樂普猶豫不決。 師父便打了他。
師父有一次到河陽府，府主王常侍（Wáng Chángshì）請師父升座。 當時麻浴（Má Yù）出來問道：『大悲千手眼（Mahākaruṇā Sahasrabhuja-netra，千手千眼觀音），哪個是正眼？』 師父說：『大悲千手眼，哪個是正眼？ 快說！快說！』 麻浴把師父拽下座，麻浴自己坐上去。 師父走上前說：『請教。』 麻浴猶豫不決。 師父也把麻浴拽下座，師父自己坐上去。 麻浴便出去了。 師父便下座。
常侍有一天拜訪師父，和師父在僧堂內。 於是問道：『這一堂僧人還看經嗎？』 師父說：『不看經。』 常侍說：『還學禪嗎？』 師父說：『不學禪。』 常侍說：『經又不看，禪又不學，到底在做什麼？』 師父說：『總要教他們成佛作祖去。』 常侍說：『金屑雖然貴重，落入眼中也會成為障礙，又該怎麼辦？』 師父說：『我還以為你是個俗人。』
常侍又和各位官員請師父。
【English Translation】 English version If one person understands the Three Vehicles and Twelve Divisions of Teachings (Sāṃghāṭī dvādaśāṅga-buddhavacana, classifications of Buddhist scriptures), and another person does not understand the Three Vehicles and Twelve Divisions of Teachings, are these two people the same or different? The abbot said, 'Understanding means they are the same; not understanding means they are different.'
Lè Pǔ, as an attendant, stood behind the master. He said, 'Abbot (Zuòzhǔ, head of the monastery), what is being discussed here regarding sameness and difference?' The master turned his head and asked the attendant, 'What do you want to do?' The attendant then shouted. The master escorted the abbot back and then asked the attendant, 'Was it you who just shouted at the old monk?' The attendant said, 'Yes.' The master then hit him.
The master heard that the second-generation Dé Shān gave instructions, saying, 'Speaking correctly also gets thirty blows; speaking incorrectly also gets thirty blows.'
The master told Lè Pǔ to go and ask, 'Why does speaking correctly also get thirty blows? Wait for him to hit you, then catch the stick and push it back at him, and see what he does.' Lè Pǔ went to Dé Shān and asked as he was instructed. Dé Shān listened and then hit him. Lè Pǔ caught the stick and pushed it back. Dé Shān then returned to his room. Lè Pǔ returned and told the master what had happened. The master said, 'I have always doubted this fellow. Even so, did you really see Dé Shān?' Lè Pǔ hesitated. The master then hit him.
Once, the master went to Hèyáng Prefecture, and the prefect Wáng Chángshì invited the master to ascend the seat. At that time, Má Yù came out and asked, 'The Great Compassion Thousand Hands and Eyes (Mahākaruṇā Sahasrabhuja-netra, Thousand-Hand Guanyin), which is the true eye?' The master said, 'The Great Compassion Thousand Hands and Eyes, which is the true eye? Speak quickly! Speak quickly!' Má Yù dragged the master down from the seat, and Má Yù took the seat himself. The master stepped forward and said, 'May I inquire?' Má Yù hesitated. The master also dragged Má Yù down from the seat, and the master took the seat himself. Má Yù then left. The master then descended from the seat.
One day, Chángshì visited the master and was with him in the monks' hall. He then asked, 'Do the monks in this hall still read the scriptures?' The master said, 'They do not read the scriptures.' Chángshì said, 'Do they still study Chan?' The master said, 'They do not study Chan.' Chángshì said, 'They neither read the scriptures nor study Chan, what exactly are they doing?' The master said, 'I am teaching them all to become Buddhas and Patriarchs.' Chángshì said, 'Gold dust is precious, but it becomes an obstruction when it falls into the eyes. What should be done?' The master said, 'I thought you were a layman.'
Chángshì and other officials invited the master again.
升座 師升座云。山僧今日事不獲已。曲順人情。方登此座。若約祖宗門下稱揚大事。直是開口不得。無你措足處。山僧此日以常侍堅請。那隱綱宗。還有作家戰將。直下展陣開旗。對眾證據看 持有僧問。如何是佛法大意 師便喝 僧禮拜 師云。者個師僧。卻堪持論。
問。師唱誰家曲。宗風嗣阿誰 師云。我在黃檗處。三度發問。三度被打 僧擬議 師便喝 隨後打云。不可向虛空里釘橛去也。
有座主問。三乘十二分教豈不是明佛性 師云。荒草不曾鋤 主云。佛豈賺人 師云。佛在什麼處。 主無語 師云。對常侍前。擬謾老僧。速退。速退。妨他別人請問。復云。此日法筵為一大事故。更有問話者么。速致問來。你才開口。早勿交涉也。何以如此。不見釋尊云。法離文字。不屬因。不在緣故。為你信不及。所以今日葛藤。恐滯常侍與諸官員。昧他佛性。不如且退。少信根人。終無了日。喝一喝。便下座。
師到初祖塔頭 塔主云。長老先禮佛。先禮祖 師云。佛祖俱不禮 塔主云。佛祖與長老是什麼冤家 師便拂袖而出。
上堂。僧問。如何是佛法大意 師豎起拂子 僧便喝 師便打。
又僧問。如何是佛法大意 師亦豎起拂子 僧便喝 師亦喝 僧擬議 師便打 上堂
【現代漢語翻譯】 現代漢語譯本 升座：
師父升座說：『山僧今日實在推辭不了，只好順應人情，登上這個座位。如果按照祖師門下的規矩來宣揚大事，那真是開口不得，沒有你們插足的地方。山僧今日因為常侍的懇切邀請，怎能隱瞞綱宗？還有哪位是能征善戰的將領，直接展開陣勢，當衆來證明看看？』
有一位僧人問道：『如何是佛法大意？』
師父便喝了一聲。
僧人禮拜。
師父說：『這個師僧，倒還堪能持論。』
問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』
師父說：『我在黃檗（Huangbo，人名）處，三次發問，三次被打。』
僧人猶豫不決。
師父便喝了一聲，隨後打了一下，說：『不可向虛空里釘木樁啊！』
有一位座主（Zuozhu，精通經論的僧人）問道：『三乘十二分教（San cheng shi er fen jiao，佛教的各種教義分類）難道不是闡明佛性嗎？』
師父說：『荒草不曾鋤。』
座主說：『佛豈會欺騙人？』
師父說：『佛在什麼地方？』
座主無話可說。
師父說：『在常侍面前，想來欺騙老僧，快退下！快退下！妨礙其他人請問。』又說：『今日法筵是爲了一個大事故，還有要問話的嗎？快點提問！你才開口，早就毫不相干了。』為什麼這樣說呢？不見釋尊（Shizun，釋迦牟尼佛的尊稱）說：『法離文字，不屬於因，不在於緣故。』因為你們信不及，所以今日才如此糾纏。恐怕耽誤了常侍和各位官員，矇蔽了他們的佛性，不如暫且退下。少信根的人，終究沒有了悟之日。』喝了一聲，便下座。
師父來到初祖塔頭（Chuzu ta tou，禪宗初祖菩提達摩的塔）
塔主（Tazhu，管理塔的僧人）說：『長老應該先禮佛，還是先禮祖？』
師父說：『佛祖都不禮。』
塔主說：『佛祖與長老是什麼冤家？』
師父便拂袖而去。
上堂：
僧人問：『如何是佛法大意？』
師父豎起拂子（Fuzi，禪宗常用的法器）。
僧人便喝了一聲。
師父便打了一下。
又一位僧人問：『如何是佛法大意？』
師父也豎起拂子。
僧人便喝了一聲。
師父也喝了一聲。
僧人猶豫不決。
師父便打了一下。
上堂。
【English Translation】 English version Ascending the Seat:
The Master ascended the seat and said, 'This mountain monk has no choice today but to comply with people's wishes and ascend this seat. If we were to extol the great matter according to the lineage of the ancestral masters, it would be impossible to even open our mouths, leaving you with no place to set foot. Today, because of the earnest invitation of the Attendant, how can I conceal the essential principles? Is there any general skilled in battle who will directly unfold the formation and present evidence before the assembly?'
A monk came forward and asked, 'What is the great meaning of the Buddha-dharma?'
The Master immediately shouted.
The monk bowed.
The Master said, 'This monk is indeed capable of debate.'
Question: 'Whose tune does the Master sing? Whose ancestral style does he inherit?'
The Master said, 'At Huangbo's (Huangbo, a person's name) place, I asked three times and was struck three times.'
The monk hesitated.
The Master immediately shouted, then struck, saying, 'You cannot drive a stake into empty space!'
A lecturer (Zuozhu, a monk well-versed in scriptures) asked, 'Do not the Three Vehicles and Twelve Divisions of Teachings (San cheng shi er fen jiao, various classifications of Buddhist teachings) clarify the Buddha-nature?'
The Master said, 'The wild grass has not been weeded.'
The lecturer said, 'Would the Buddha deceive people?'
The Master said, 'Where is the Buddha?'
The lecturer was speechless.
The Master said, 'In front of the Attendant, you attempt to deceive this old monk. Quickly retreat! Quickly retreat! You are hindering others from asking questions.' He further said, 'Today's Dharma assembly is for a great matter. Is there anyone else who wishes to ask questions? Quickly bring forth your questions! The moment you open your mouth, it is already irrelevant.' Why is this so? Do you not see that Shakyamuni (Shizun, honorific title for Shakyamuni Buddha) said, 'The Dharma is apart from words, does not belong to cause, and is not in conditions.' Because you do not believe, there is such entanglement today. I fear that I am delaying the Attendant and the officials, obscuring their Buddha-nature. It is better to retreat for now. Those with little faith will never have a day of realization.' He shouted once and then descended from the seat.
The Master arrived at the stupa of the First Patriarch (Chuzu ta tou, the stupa of Bodhidharma, the first patriarch of Zen).
The abbot of the stupa (Tazhu, the monk managing the stupa) said, 'Should the Elder first pay respects to the Buddha or first pay respects to the Patriarch?'
The Master said, 'I pay respects to neither Buddha nor Patriarch.'
The abbot of the stupa said, 'What enmity is there between the Buddha and Patriarch and the Elder?'
The Master then flicked his sleeve and left.
Ascending the Hall:
A monk asked, 'What is the great meaning of the Buddha-dharma?'
The Master raised his whisk (Fuzi, a ritual object commonly used in Zen).
The monk immediately shouted.
The Master immediately struck.
Again, a monk asked, 'What is the great meaning of the Buddha-dharma?'
The Master also raised his whisk.
The monk immediately shouted.
The Master also shouted.
The monk hesitated.
The Master immediately struck.
Ascending the Hall.
云。我二十年在黃檗先師處。三度問佛法的的大意。三度蒙他賜杖。如蒿杖拂箸相似。如今更思得一頓。誰人為我行得。
時有僧出衆云。某甲行得 師拈棒與僧 其僧擬接 師便打。
問。如何是劍刃上事 師云。禍事。禍事 僧擬議。 師便打 問。只如石室行者踏碓。志卻移腳。向什麼處去 師云。沒溺深泉。
師到杏山。問。如何是露地白牛 山云。叫叫 師云。啞那 山云。長老作么生 師云。者畜生。
趙州行腳時參師。遇師洗腳次。州便問。如何是祖師西來意 師云。恰值老僧洗腳 州近前作聽勢 師云。更要第二杓惡水潑在 州便下去。
龍牙問。如何是西來意 師云。與我過禪版來 牙便過禪版與師 師接得便打 牙云。打即任打。要且無祖師意。
龍牙後到翠微。問。如何是西來意 微云。與我過蒲團來 牙便過蒲團與翠微 翠微接得便打 牙云。打即任打。要且無祖師意。
牙住院后。有僧入室請益云。和尚行腳時參二尊宿因緣。還肯他無 牙云。肯即深肯。要且無祖師意。
徑山有五百眾。少人蔘請。黃檗令師去徑山 檗謂師曰。汝到彼作么生 師云。某甲自有方便。
師到徑山。裝腰上法堂見徑山。徑山方舉頭 師便喝 徑山擬
【現代漢語翻譯】 現代漢語譯本： 云巖曇晟（Yunyan Tansheng）說：『我二十年在黃檗希運（Huangbo Xiyun）禪師處，三次問佛法的大意，三次被他用杖打，就像用蒿草做的杖拂去灰塵一樣。現在更想挨一頓打，誰能替我打？』 當時有個僧人站出來說：『我能。』 師父拿起棒子給那個僧人，那僧人剛要接，師父就打了他。 有人問：『什麼是劍刃上的事？』 師父說：『禍事，禍事。』 那僧人猶豫不決，師父就打了他。有人問：『如果石室的修行者在踏碓的時候，意志轉移了，腳要往哪裡去？』 師父說：『沒入深泉。』 師父到杏山，問：『什麼是露地白牛？』 杏山說：『叫叫。』 師父說：『啞了。』 杏山說：『長老您怎麼樣？』 師父說：『這個畜生。』 趙州從諗（Zhaozhou Congshen）行腳參訪時拜見師父，正趕上師父洗腳。趙州便問：『什麼是祖師西來意？』 師父說：『恰好老僧在洗腳。』 趙州走上前做出傾聽的樣子，師父說：『還要第二瓢髒水潑在你身上嗎？』 趙州便離開了。 龍牙居遁（Longya Judun）問：『什麼是西來意？』 師父說：『把我的禪版拿過來。』 龍牙便把禪版遞給師父，師父接過就打。龍牙說：『打就任你打，但終究沒有祖師意。』 龍牙後來到了翠微無學（Cuiwei Wuxue）處，問：『什麼是西來意？』 翠微說：『把我的蒲團拿過來。』 龍牙便把蒲團遞給翠微，翠微接過就打。龍牙說：『打就任你打，但終究沒有祖師意。』 龍牙住持寺院后，有個僧人進入方丈室請教說：『和尚您行腳時參訪兩位尊宿的因緣，您認可他們嗎？』 龍牙說：『認可，當然認可。但終究沒有祖師意。』 徑山寺有五百僧眾，但很少有人前來參學請益。黃檗希運（Huangbo Xiyun）讓師父去徑山寺。黃檗問師父說：『你到那裡打算怎麼做？』 師父說：『我自有方便。』 師父到了徑山寺，整理好衣帶走上法堂去見徑山。徑山剛一抬頭，師父便大喝一聲。徑山正要...
【English Translation】 English version: Yunyan Tansheng said: 'For twenty years, I was at Master Huangbo Xiyun's place. Three times I asked about the great meaning of the Buddha-dharma, and three times I received a staff blow from him, like using an artemisia staff to dust off. Now I even want to receive another beating. Who can do it for me?' At that time, a monk came forward and said: 'I can.' The master picked up the staff and gave it to the monk. As the monk was about to receive it, the master struck him. Someone asked: 'What is the matter on the sword's edge?' The master said: 'Calamity, calamity.' The monk hesitated, and the master struck him. Someone asked: 'If the practitioner in the Stone Chamber is treading the mortar, and his will shifts, where will his feet go?' The master said: 'Submerged in a deep spring.' The master arrived at Xing Mountain and asked: 'What is a white ox in the open field?' The mountain replied: 'Moo, moo.' The master said: 'Mute.' The mountain said: 'How is the Elder?' The master said: 'This animal.' When Zhaozhou Congshen was traveling, he visited the master and encountered him washing his feet. Zhaozhou then asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Just as this old monk is washing his feet.' Zhaozhou stepped forward as if to listen. The master said: 'Do you want a second ladle of dirty water splashed on you?' Zhaozhou then left. Longya Judun asked: 'What is the meaning of the coming from the West?' The master said: 'Bring me my meditation board.' Longya then passed the meditation board to the master, who took it and struck him. Longya said: 'Strike as you will, but ultimately there is no Patriarch's meaning.' Later, Longya arrived at Cuiwei Wuxue's place and asked: 'What is the meaning of the coming from the West?' Cuiwei said: 'Bring me my cushion.' Longya then passed the cushion to Cuiwei, who took it and struck him. Longya said: 'Strike as you will, but ultimately there is no Patriarch's meaning.' After Longya became the abbot of a monastery, a monk entered his room to ask for instruction, saying: 'Venerable, regarding the circumstances of your visits to the two venerable masters when you were traveling, do you acknowledge them?' Longya said: 'Acknowledge, of course, I acknowledge them. But ultimately there is no Patriarch's meaning.' Jing Mountain Monastery had five hundred monks, but few came to study and seek instruction. Huangbo Xiyun sent the master to Jing Mountain. Huangbo asked the master: 'What do you plan to do when you get there?' The master said: 'I have my own means.' The master arrived at Jing Mountain Monastery, adjusted his robes, and went to the Dharma Hall to see Jing Mountain. As soon as Jing Mountain raised his head, the master shouted loudly. Jing Mountain was about to...
開口 師拂袖便行。尋有僧問徑山。者僧適來有什麼言句便喝和尚 徑山云。者僧從黃檗會裡來。你要知。自去問取他。徑山五百眾太半奔趁。
上堂云。但有來者。不虧欠伊。總識伊來處。與么來。恰似失卻。不與么來。無繩自縛。一切時中莫亂斟酌。會與不會都來是錯。分明與么道。一任天下人貶剝。久立。珍重。
上堂云。一人在孤峰頂上。無出身之路。一人在十字街頭。亦無向背。那個在前。那個在後。不作維摩詰。不作傅大士。久立。珍重。
上堂云。有一人。論卻在途中。不離家舍。有一人離家舍。不在途中。那個合受人天供養。便下座。
師見僧來。展開兩手 僧無語 師云。會么 云。不會 師云。渾侖擘不開。與你兩文錢。
師臨遷化時。上堂云。吾滅后。不得滅卻吾正法眼藏 三聖出雲。爭敢滅卻和尚正法眼藏 師云。已後有人問你。向佗道什麼 三聖便喝 師云。誰知吾正法眼藏曏者瞎驢邊滅卻。乃有頌曰。
㳂流不止問如何 真照無偏說自他 離相離名人不稟 吹毛用了急還磨
言訖。於法座上端然示寂。時咸通七年丙戌四月初十日 敕謚慧照禪師。塔號澄靈。
天聖廣燈錄卷第十 卍新續藏第 78 冊 No. 1553 天聖
廣燈錄
天聖廣燈錄卷第十一 ［宋勒］
鎮州臨濟院義玄慧照禪師
師示眾云。今時學佛法者。且要求真正見解。若得真正見解。生死不染。去住自由。不要求殊勝。殊勝自至。
道流。只如自古先德。皆有出人底路。如山僧指示人處。只是要你不受人惑。要用便用。更莫遲疑。如今學者不得。病在甚處。病在不自信處。你若自信不及。即便忙忙地徇一切境縛。被他萬境回換。不得自由。你若能歇得唸唸馳求心。便與祖佛不別。你欲得識祖么。只你面前聽法底。是學人信不及。便向外馳求。設求得者。皆是文字名相。終不得他活祖意。莫錯。禪德。此時不遇。萬劫千生。輪迴三界。徇好境掇去。驢牛肚裡生。
道流。約山僧見處與釋迦不別。每日多般用處。欠少什麼。六道神光未曾間歇。若能如是見得。只是一生無事人。
大德。三界無安。猶如火宅。此不是你久停住處。無常殺鬼一剎那間不揀貴賤老少。你要與祖佛不別。但莫外求。一念心上清凈光。是你屋裡法身佛。你一念心上無分別光。是你屋裡報身佛。你一念心上無差別光。是你屋裡化身佛。此三種身。是你今目前聽法底人。只為不向外馳求。有此功用。據經論家。取三種身為極則。約山僧見處不然。此三
【現代漢語翻譯】 現代漢語譯本： 《廣燈錄》
天聖廣燈錄卷第十一
鎮州臨濟院義玄慧照禪師
義玄禪師向大眾開示說：『現在學習佛法的人，首先要尋求真正的見解。如果得到真正的見解，就不會被生死所沾染，來去自由。不要刻意追求殊勝，殊勝自然會到來。』
『各位道友，就像自古以來的先賢大德，都有其超凡脫俗的路徑。我指示你們的方法，只是要你們不受他人迷惑。需要用的時候就用，不要遲疑。現在學佛的人不能開悟，病在哪裡呢？病在不自信。如果你們對自己沒有信心，就會忙忙碌碌地追逐外境，被萬境所迷惑，不得自由。如果你們能夠停止唸唸不捨的馳求之心，就和祖師、佛沒有什麼區別。你們想認識祖師嗎？就是你們面前正在聽法的這個人。學人就是因為不自信，所以向外馳求。即使求到了，也都是文字名相，終究得不到活祖師的真意。不要搞錯了，各位禪德，此時不遇，萬劫千生，都要在三界中輪迴，被美好的境界所牽引，投生到驢或牛的肚子里。』
『各位道友，以我所見，與釋迦牟尼佛沒有什麼不同。每天都在運用各種功能，缺少什麼呢？六道神光從未間斷。如果能夠這樣去看待，這一生就只是一個無事之人。』
『各位大德，三界沒有安寧，就像火宅一樣。這裡不是你們可以長久停留的地方。無常的死神在一剎那間，不會選擇富貴貧賤、年老幼小。你們想要和祖師、佛沒有什麼區別，只要不向外尋求。一念心上的清凈光，就是你家裡的法身佛。你一念心上的無分別光，就是你家裡的報身佛。你一念心上的無差別光，就是你家裡的化身佛。這三種身，就是你現在正在聽法的這個人。只因爲不向外馳求，才有這樣的功用。按照經論家的說法，以三種身為最高的境界。以我所見卻不是這樣，這三種身』
【English Translation】 English version: Guang Deng Lu (Extensive Records of the Lamp)
Tiansheng Guang Deng Lu, Volume 11
Zen Master Yixuan Huizhao of Linji Monastery, Zhenzhou
The Master addressed the assembly, saying: 'Those who study the Buddha-dharma nowadays must first seek genuine insight. If you attain genuine insight, you will not be tainted by birth and death, and you will be free to come and go. Do not seek the extraordinary; the extraordinary will come of itself.'
'Fellow Daoists, just like the virtuous predecessors of old, all had their extraordinary paths. The method I point out to you is simply to prevent you from being deluded by others. Use it when you need it, and do not hesitate. The problem with students today is where does the illness lie? The illness lies in a lack of self-confidence. If you lack self-confidence, you will busily chase after all external circumstances, be bound by the myriad circumstances, and not be free. If you can stop the mind that constantly seeks, you will be no different from the Patriarchs and Buddhas. Do you want to recognize the Patriarch? It is the one who is listening to the Dharma right in front of you. Students, because they lack self-confidence, seek outwards. Even if they find something, it is all just words and names, and they will never grasp the living Patriarch's meaning. Do not be mistaken, Zen practitioners. If you do not encounter it at this time, you will be reborn in the Three Realms for countless kalpas, drawn away by pleasant circumstances, and reborn in the belly of a donkey or an ox.'
'Fellow Daoists, from my perspective, there is no difference between me and Shakyamuni Buddha. Every day, I use various functions; what is lacking? The divine light of the Six Paths has never ceased. If you can see it in this way, this life is simply that of a person with nothing to do.'
'Virtuous ones, there is no peace in the Three Realms; it is like a burning house. This is not a place where you can stay for long. The impermanent death demon does not discriminate between the noble and the lowly, the old and the young, in an instant. If you want to be no different from the Patriarchs and Buddhas, just do not seek outwards. The pure light on the mind of a single thought is the Dharmakaya Buddha in your house. The non-discriminating light on the mind of a single thought is the Sambhogakaya Buddha in your house. The non-differentiated light on the mind of a single thought is the Nirmanakaya Buddha in your house. These three bodies are the person who is listening to the Dharma right now. It is only because you do not seek outwards that you have this function. According to the scholars of the sutras and treatises, the three bodies are the ultimate. From my perspective, it is not so. These three bodies'
種身是名言。亦是三種衣。古人云。身依義立。土據體論。法性身．法性土。明知是光影。
大德。你且識取弄光影底人是諸佛之本源。一切處是道流歸舍處。是你四大色身不解說法聽法。脾胃肝膽不解說法聽法。虛空不解說法聽法。是什麼解說法聽法。是你目前歷歷底物。一段孤明。是者個解說法聽法。若如是見得。便與祖佛不別。但一切時中更莫間斷。觸目皆是。只為情生智隔。想變體殊。所以輪迴三界。受種種苦。約山僧見處。無不甚深。無不解脫。
道流。心法無形。通貫十方。在眼曰見。在耳曰聞。在鼻嗅香。在口談論。在手執捉。在足云奔。本是一精明。分為六和合。一心既無。隨處解脫。山僧恁么說。意在什麼處。只為道流一切馳求心不能歇。上他古人閑機境。
道流。取山僧見處。坐斷報化佛頭。十地滿心。猶如客作兒。等妙二覺。檐枷負鎖漢。羅漢辟支。猶如廁穢。菩提涅槃。如系驢橛。何以如此。只為道流不達三祇劫空。所以有此障礙。若是真正道人。終不如是。但能隨緣消舊業。任運著衣裳。要行即行。要坐即坐。無一念心希求佛果。緣何如此。古人云。若欲作業求佛。佛是生死大兆。大德。時光可惜。只擬傍家波波地學禪學道。認名認句。求佛求祖。求善知識。意度莫錯
【現代漢語翻譯】 現代漢語譯本： 『種身』是名言（假名施設）。也是三種衣（指內衣、外衣、大衣）。古人說，身依義理而立，土據體性而論。法性身（證悟法性之身）、法性土（法性所顯現的國土），明白知曉這些都是光影（虛幻不實）。
大德（對僧人的尊稱），你們要認識到弄光影的人才是諸佛的本源，一切處都是修行人迴歸的家園。是你們的四大色身（地、水、火、風組成的身體）不能說法聽法，脾胃肝膽不能說法聽法，虛空不能說法聽法。是什麼在說法聽法呢？是你們目前清清楚楚的那個東西，那一段孤明（獨立存在的覺性）。就是這個在說法聽法。如果能這樣見解，就和祖佛沒有差別。但一切時候都不要間斷（覺照），觸目所及都是（道）。只因爲情執產生，智慧被隔斷，妄想變化，本體改變，所以輪迴三界，遭受種種痛苦。依我（山僧）所見，無處不甚深，無處不解脫。
道流（修行人），心法沒有形狀，通貫十方。在眼睛就叫做見，在耳朵就叫做聞，在鼻子就叫做嗅香，在口裡就叫做談論，在手裡就叫做執捉，在腳下就叫做奔走。本來是一個精明（覺性），分為六和合（六根與六塵的和合）。一心既然沒有（自性），隨處都能解脫。我（山僧）這樣說，意在什麼地方呢？只因爲你們一切馳求的心不能停止，上了古人閑言語的圈套。
道流，依我（山僧）所見，坐斷報身佛（為報往昔之業而顯現的佛）、化身佛（為度化眾生而變化的佛）的頭。十地滿心（菩薩修行最高階段），猶如打工的人。等覺（接近佛的菩薩）、妙覺（佛），是帶著枷鎖的罪犯。阿羅漢、辟支佛，猶如廁所里的污穢。菩提（覺悟）、涅槃（寂滅），如拴驢的木樁。為什麼這樣說呢？只因爲你們不明白三大阿僧祇劫（極長的時間）是空的，所以有這些障礙。如果是真正的修行人，終究不會這樣。只要能夠隨緣消除舊業，任憑自然地穿衣吃飯，想走就走，想坐就坐，沒有一念心希求佛果。為什麼這樣呢？古人說，如果想要通過造作來求佛，佛就是生死的大禍根。大德，時光可惜，只想著在別人家門口波波地學禪學道，認識名相，認識語句，求佛求祖，求善知識，想法不要錯了。
【English Translation】 English version: 『Seed-body』 is a nominal term (a provisional designation). It is also the three kinds of robes (referring to the inner robe, outer robe, and great robe). The ancients said, the body is established based on meaning, and the land is discussed based on substance. Dharmata-body (the body that has realized the nature of reality), Dharmata-land (the land manifested by Dharmata), clearly know that these are all light and shadow (illusory and unreal).
Virtuous ones (a respectful term for monks), you must recognize that the one who manipulates the light and shadow is the very source of all Buddhas, and every place is the home to which practitioners return. It is your four great elements body (the body composed of earth, water, fire, and wind) that cannot expound the Dharma or listen to the Dharma, the spleen, stomach, liver, and gallbladder cannot expound the Dharma or listen to the Dharma, and emptiness cannot expound the Dharma or listen to the Dharma. What is it that expounds the Dharma and listens to the Dharma? It is that thing that is clearly present before you, that single, solitary clarity (independently existing awareness). It is this that expounds the Dharma and listens to the Dharma. If you can see it in this way, then you are no different from the ancestral Buddhas. But at all times, do not interrupt (awareness). Everything you see is (the Way). It is only because emotional attachments arise and wisdom is obstructed, and deluded thoughts change and the essence is altered, that you transmigrate through the three realms, suffering all kinds of pain. In my (mountain monk's) view, there is nowhere that is not profound, and nowhere that is not liberation.
Followers of the Way (practitioners), the Dharma of the mind has no form, it pervades the ten directions. In the eye, it is called seeing; in the ear, it is called hearing; in the nose, it is called smelling fragrance; in the mouth, it is called talking; in the hand, it is called grasping; in the foot, it is called running. Originally, it is one essence of brightness (awareness), divided into the six harmonies (the harmony of the six sense organs and the six sense objects). Since the one mind has no (inherent nature), you can be liberated everywhere. What is my (mountain monk's) intention in saying this? It is only because your minds of seeking everywhere cannot stop, and you fall into the trap of the ancients' idle words.
Followers of the Way, according to my (mountain monk's) view, I would cut off the heads of the Reward-body Buddha (the Buddha manifested to repay past deeds) and the Transformation-body Buddha (the Buddha transformed to liberate sentient beings). The tenth-ground Bodhisattva with a full mind (the highest stage of Bodhisattva practice) is like a hired worker. The Equal Enlightenment (a Bodhisattva close to Buddhahood) and Wonderful Enlightenment (Buddha) are like criminals wearing shackles. Arhats and Pratyekabuddhas are like filth in the toilet. Bodhi (enlightenment) and Nirvana (extinction) are like stakes for tethering donkeys. Why do I say this? It is only because you do not understand that the three asamkhya kalpas (extremely long periods of time) are empty, so you have these obstacles. If you are true practitioners, you will never be like this. Just be able to eliminate old karma according to conditions, and naturally wear clothes and eat food, walk when you want to walk, and sit when you want to sit, without a single thought of hoping for Buddhahood. Why is this so? The ancients said, if you want to seek Buddhahood through actions, the Buddha is the great omen of birth and death. Virtuous ones, time is precious, only thinking of learning Chan and the Way at other people's homes, recognizing names and phrases, seeking Buddhas and ancestors, seeking good teachers, do not misunderstand.
。
道流。你只有一個父母。更求何物。你自返照看。古人云。演若達多失卻頭。求心歇處即無事。大德。且要平常。莫作模樣。有一般不識好惡秀兵。便即見神見鬼。指東畫西。好晴好雨。如是之流。盡須抵債。向閻老前吞熱鐵丸有日。好人家男女被者一般野狐精魅所著。便即捏怪。瞎屢生。索飯錢有日在。
師又云。道流。切要求取真正見解。向天下橫行。免被者一般精魅惑亂。無事是貴人。更莫造作。只是平常。你擬向外傍家求過。覓腳手。錯了也。只擬求佛。佛是名句。你還識馳求底么。三世十方佛祖出來也。只為求法。如今參學道流。也只為求法。得法始了。未得依前輪迴吾道。云何是法。法者。是心法。心法無形。通貫十方。目前現用。人信不及。便乃認名認句。向文字中求。意度佛法。天地懸殊。
道流。山僧說法。說什麼法。說心地法。便能入凡入聖。入凈入穢。入真入俗。要且不是你真俗凡聖。能與一切真俗凡聖安著名字。真俗凡聖與此人安著名字不得。道流。把得便用。更不著名字。號之為玄旨。山僧說法與天下人別。只如有個文殊．普賢出來目前。各現一身問法。才道咨和尚。我早辨了也。老僧穩坐。更有道流來相見時。我盡辨了也。何以如此。只為我見處別。外不取凡聖
【現代漢語翻譯】 現代漢語譯本： 諸位道友，你們只有現生的父母，還向外尋求什麼呢？應該反過來觀照自己。古人說：『演若達多（Yen-jo ta-to，人名，因錯認鏡中頭而發狂）丟失了自己的頭，當求心止息之處，便無事了。』各位大德，最重要的是保持平常心，不要故作姿態。有一種不辨好壞的糊塗蛋，動不動就說見到神見到鬼，指東畫西，說晴說雨。像這樣的人，將來都要償還債務，在閻王（Yan-lao，地獄之王）面前吞熱鐵丸。好人家的男女被這些野狐精怪附身，就會胡說八道，瞎話連篇，將來有要飯的時候。 師父又說：『諸位道友，一定要尋求真正的見解，才能在天下橫行無阻，免受這些精怪迷惑。無事才是最可貴的，不要再造作什麼。只要保持平常心就好。你如果想向外尋求幫助，尋找依靠，那就錯了。』只想著求佛，佛只是一個名稱。你認識那個四處奔波的『馳求』嗎？三世十方佛祖出現，也只是爲了求法。如今參學的道友，也是爲了求法。得到法才能了脫生死，未得法依然在輪迴中。我說，什麼是法？法就是心法。心法無形無相，貫通十方。當下就在眼前起作用，人們卻不相信，於是就執著于名相和語句，在文字中尋求，用意識揣度佛法，結果和真正的佛法相差十萬八千里。 『諸位道友，山僧我說法，說什麼法？說心地法。通過心地法，就能入凡入聖，入凈入穢，入真入俗。但這個『真俗凡聖』並不是你所認為的真俗凡聖，而是能給一切真俗凡聖安立名稱的。而真俗凡聖卻無法給這個人安立名稱。諸位道友，領會了就用，更不要執著于名稱，這叫做玄旨。山僧我說法和天下人不同。』假如有個文殊（Wen-shu，智慧的象徵）、普賢（Pu-xian，行動的象徵）出現在我面前，各自顯現一身來問法，剛說『請教和尚』，我就已經辨別清楚了。老僧我穩坐於此，更有道友來相見時，我也都辨別清楚了。為什麼會這樣？只因爲我的見地不同。我不從外面去分別凡聖。
【English Translation】 English version: Fellow practitioners, you only have your present parents. What else are you seeking? You should turn inward and examine yourselves. As the ancients said, 'Yen-jo ta-to (a person who went mad after mistaking his reflection for his head) lost his head. When the seeking mind ceases, there is nothing to worry about.' Virtuous ones, the most important thing is to be ordinary and not to put on airs. There are some ignorant fools who cannot distinguish good from bad, and they immediately claim to see gods and ghosts, pointing east and drawing west, predicting sunshine and rain. Such people will have to repay their debts in the future, swallowing hot iron balls before Yan-lao (King of Hell). The sons and daughters of good families who are possessed by these fox spirits will talk nonsense and tell lies, and there will be a day when they have to beg for food. The master also said, 'Fellow practitioners, you must seek true understanding so that you can roam freely throughout the world and avoid being confused by these spirits. Being free from affairs is most precious; do not create anything more. Just be ordinary. If you try to seek help from outside or find reliance, you are mistaken.' If you only think about seeking the Buddha, the Buddha is just a name. Do you recognize the 'seeking' that runs around everywhere? Even the Buddhas of the three times and ten directions appear only to seek the Dharma. Today, those who study the Dharma also seek the Dharma. Only by obtaining the Dharma can one be liberated from birth and death; without obtaining it, one continues to revolve in samsara. What is the Dharma? The Dharma is the Dharma of the mind. The Dharma of the mind is formless and pervades the ten directions. It is present and functioning right now, but people do not believe it. Therefore, they cling to names and phrases, seeking it in words and using their minds to speculate about the Buddha Dharma, which is as different as heaven and earth. 'Fellow practitioners, what Dharma do I, this mountain monk, speak? I speak the Dharma of the mind-ground. Through the Dharma of the mind-ground, one can enter the mundane and the sacred, the pure and the defiled, the true and the conventional. But this 'true, conventional, mundane, and sacred' is not what you think it is. It is that which can give names to all true, conventional, mundane, and sacred things. But the true, conventional, mundane, and sacred cannot give a name to this person. Fellow practitioners, use it when you understand it, and do not cling to names. This is called the profound meaning. My Dharma is different from that of the world.' If Wen-shu (Manjusri, symbol of wisdom) and Pu-xian (Samantabhadra, symbol of practice) were to appear before me, each manifesting a body to ask about the Dharma, as soon as they said, 'Please teach me, Venerable,' I would have already discerned them. I, this old monk, sit here steadily, and when fellow practitioners come to see me, I discern them all. Why is this so? It is only because my view is different. I do not discriminate between the mundane and the sacred from the outside.
。內不住根本。見徹本法。更不疑謬。
師又云。佛法無用功處。只是平常無事。屙屎送尿。著衣吃飯。困來即臥。愚人笑我。智乃知焉。古人云。向外作功夫。總是癡頑漢。你且隨處作主。立處皆真。境來回換不得。縱有從來習氣。五無間業。自為解脫大海。今時學者總不識法。猶如觸鼻羊。逢著物安任口裡。奴即不辨。賓主不分。如是之流。邪心入道。鬧處即入。不得名為真出家人。正是真俗家人。夫出家者。須辨得平常真正見解。辨佛辨魔。辨真辨偽。辨凡辨聖。若如是辨得。名真出家。若魔佛不辨。正是出一家入一家。喚作造業眾生。未得名為真出家。只如今有一個佛魔。同體不分。如水乳合。鵝王吃乳。如明眼道流。魔佛俱打。你若愛聖憎凡。生死海里浮沉。
問。如何是佛魔。
師云。你一念心疑處是佛魔。你若達得萬法無生。心如幻化。更無一塵一法。處處清凈是佛。然佛與魔是染凈二境。約山僧見處。無佛無眾生。無古無今。得者便得。不歷時節。無修無證。無得無失。一切時中。更無別法。設有一法過此者。我說如夢如化。山僧所說。皆是道流即今目前孤明歷歷地聽者。此人處處不滯。通貫十方三界。自在入一切境差別。不能回換。一剎那間透入法界。逢佛說佛。逢祖說祖。逢
【現代漢語翻譯】 現代漢語譯本：內心不執著于根本，徹底領悟本法，就不會再有疑惑和謬誤。
趙州禪師又說：『佛法沒有需要特別用功的地方，只是平常無事，拉屎撒尿，穿衣吃飯，困了就睡覺。愚蠢的人嘲笑我，有智慧的人才明白。』古人說：『向外做功夫，都是愚癡頑固的人。』你且隨處做主，所站之處皆是真實。境界來臨也無法改變你。縱然有長久以來的習氣，五無間業也能自解脫，如入大海。現在的學佛人總是不認識法，就像觸鼻羊一樣，遇到什麼東西都往嘴裡塞，像奴僕一樣不辨別，賓主不分。像這樣的人，以邪心入道，哪裡熱鬧就往哪裡去，不能稱作真正的出家人，正是真正的俗家人。出家人必須辨別清楚平常真正的見解，辨別佛和魔，辨別真和偽，辨別凡和聖。如果能夠這樣辨別清楚，才能稱作真正的出家。如果魔和佛都辨別不清，正是出了一個家又入了一個家，叫做造業眾生，不能稱作真正的出家。只如今有一個佛魔，同體不分，如同水乳交融。鵝王能分辨乳和水，只吃乳。像明眼的修行人，佛和魔都要打倒。你如果愛聖憎凡，就會在生死苦海里浮沉。
有人問：『什麼是佛，什麼是魔？』
趙州禪師說：『你一念心生疑慮的地方就是佛魔。你如果通達萬法無生，心如幻化，更沒有一塵一法，處處清凈就是佛。然而佛與魔是染凈二種境界。依山僧我看來，沒有佛，沒有眾生，沒有過去，沒有現在。領悟的人當下就領悟，不經歷時間，沒有修行，沒有證悟，沒有得失。一切時中，更沒有其他法。假設有一法超過這個，我說它如夢如幻。山僧所說的，都是各位修行人現在正在孤明歷歷地聽著的。這個人處處不滯留，通貫十方三界，自在地進入一切境界差別，不能被境界所改變。一剎那間就能透入法界，遇到佛就說佛，遇到祖師就說祖師，遇到…』
【English Translation】 English version: The mind does not dwell on the root. Thoroughly understanding the original Dharma, there will be no more doubts or errors.
The Master also said, 'The Buddhadharma has no place for exertion. It is simply ordinary and without incident: relieving oneself, putting on clothes, eating meals, and sleeping when tired. Fools laugh at me, but the wise understand. The ancients said, 'To exert effort externally is the mark of a foolish and stubborn person.' You should be the master wherever you are, and wherever you stand is true. Circumstances cannot change you. Even if there are habitual tendencies from the past, the five heinous offenses will naturally dissolve like the ocean. Today's students of Buddhism do not recognize the Dharma, like a sheep that bumps its nose, putting whatever it encounters into its mouth. Like a servant, they do not discriminate, failing to distinguish between guest and host. Such people enter the Way with a perverse mind, rushing into noisy places. They cannot be called true renunciants, but are truly worldly people. Those who renounce the world must discern ordinary, genuine understanding, distinguishing between Buddha and Mara (demon), between truth and falsehood, between the mundane and the sacred. If one can discern in this way, they can be called true renunciants. If one cannot distinguish between Mara and Buddha, it is like leaving one home and entering another, creating karmic beings, and cannot be called true renunciants. Right now, there is a Buddha and a Mara, inseparable as one body, like milk and water mixed together. The swan king can distinguish milk from water and only drinks the milk. Like a clear-eyed practitioner, both Buddha and Mara must be struck down. If you love the sacred and hate the mundane, you will float and sink in the sea of birth and death.'
Someone asked, 'What is Buddha, and what is Mara?'
The Master said, 'The place where doubt arises in your mind is Buddha and Mara. If you understand that all dharmas are unproduced, and the mind is like an illusion, without a single speck of dust or dharma, then everywhere is pure, and that is Buddha. However, Buddha and Mara are two realms of defilement and purity. From my perspective, there is no Buddha, no sentient beings, no past, no present. Those who attain, attain immediately, without going through time, without cultivation, without realization, without gain or loss. At all times, there is no other dharma. If there were a dharma beyond this, I would say it is like a dream or an illusion. What I am saying is what you, the practitioners, are now clearly and distinctly hearing. This person is not attached anywhere, penetrating the ten directions and the three realms, freely entering all kinds of different states, unable to be changed by circumstances. In an instant, they can penetrate the Dharma realm, speaking of Buddha when encountering Buddha, speaking of patriarchs when encountering patriarchs, speaking of...'
羅漢說羅漢。逢餓鬼說餓鬼。向一切處。游履國土。教化眾生。未曾離一念。隨處清凈。光透十方。萬法一如。
道流。大丈夫兒。今日方知本來無事。只為你信不及。唸唸馳求。舍頭覓頭。自不能歇。如圓頓菩薩入法界。現身向凈土中。厭凡忻聖。如此之流。取捨未忘。染凈心在。如禪宗見解。又且不然。直是見今更無時節。山僧說處。皆是一期藥病相治。總無實法。若如是見得。是真出家。日銷萬兩黃金。道流。莫取次。被諸方老師印破面門。道我解禪解道。辨似懸河。皆是造地獄業。若是真正學道人。不求世間過。切急要求真正見解。若達真正見解圓明。方始了畢。
問。如何是真正見解。
師云。你但一切入凡入聖。入染入凈。入諸佛國土。入彌勒樓閣。入毗盧遮那法界。處處皆現國土成住壞空。佛出於世。轉大法輪。即入涅槃。不見有去來相貌。求其生死了不可得。便入無生法界。處處游履國土。入華藏世界。盡見諸法空相。皆無實法。唯有聽法無依道人是諸佛之母。所以佛從無依生。若悟無依。佛亦無得。若如是見得者。是真正見解。學人不了。為執名句。被他凡聖名礙。所以障其道眼。不得分明。只如十二分教皆是表顯之說。學者不會。便向表顯名句上生解。皆是依倚。落在因果。
【現代漢語翻譯】 現代漢語譯本 阿羅漢說阿羅漢（Arhat，斷絕一切煩惱，達到涅槃境界的人）。對餓鬼說餓鬼（Preta，佛教六道輪迴之一，因業力而遭受飢餓之苦的眾生）。無論在何處，遊歷國土，教化眾生，未曾有一念離開當下清凈，光明照耀十方。萬法歸於一如。
修行人啊，大丈夫（指有志向的人），今日才明白本來就沒事。只因爲你們不相信，唸唸追逐尋求，捨棄頭顱去尋找頭顱，自己不能停止。比如圓頓菩薩（指修習圓滿頓悟法門的菩薩）進入法界，現身在凈土中，厭惡凡俗而欣求聖境。像這樣的人，取捨之心未忘，染污和清凈的心念還在。即使是禪宗的見解，也並非如此。直接就是當下，更無其他時節。我所說之處，都是一時用來治療病癥的藥方，總沒有實在的法。如果能這樣見到，才是真正出家，每日消耗萬兩黃金（比喻價值極高）。修行人啊，不要隨便被各地的老師印破面門（比喻被錯誤的教導所迷惑），說我懂得禪，懂得道，辯論起來滔滔不絕，這都是造地獄的業。如果是真正學道的人，不求世間的過失，切要尋求真正的見解。如果達到真正見解圓滿明瞭，才能最終了結。
問：什麼是真正的見解？
師父說：你只要一切入凡入聖，入染入凈，入諸佛國土，入彌勒樓閣（Maitreya，未來佛所居住的樓閣），入毗盧遮那法界（Vairocana，報身佛所顯現的法界），處處都顯現國土的成住壞空，佛（Buddha，覺悟者）出現在世間，轉大法輪（Dharmacakra，佛陀的教法），然後進入涅槃（Nirvana，解脫生死輪迴的境界），不見有去來相貌，想要尋求其生死卻不可得，便進入無生法界。處處遊歷國土，進入華藏世界（Avatamsaka，重重無盡的世界），盡見諸法空相，都沒有實在的法。唯有聽法無依道人是諸佛之母。所以佛從無依而生。如果領悟無依，佛也無所得。如果能這樣見到，就是真正的見解。學人不能明白，因為執著于名句，被凡聖之名所障礙，所以遮蔽了他們的道眼，不能分明。就像十二分教（佛教經典的十二種分類）都是表顯之說。學者不能領會，便在表顯名句上生出理解，這都是依倚，落在因果之中。
【English Translation】 English version An Arhat (one who has extinguished all defilements and attained Nirvana) speaks of Arhats. To hungry ghosts (Preta, beings in the cycle of six realms suffering from hunger due to karma) speaks of hungry ghosts. In all places, traveling through lands, teaching sentient beings, never for a moment leaving the present purity, light shining in all directions. All phenomena are one and the same.
Followers of the Way, great heroes (those with aspirations), only today do you realize that originally there is nothing to do. It is only because you do not believe, constantly chasing and seeking, abandoning your head to look for your head, unable to stop yourselves. For example, a Bodhisattva of perfect and sudden enlightenment (one who practices the path of perfect and sudden enlightenment) enters the Dharma Realm, manifesting in the Pure Land, disliking the mundane and desiring the sacred. Such beings have not forgotten taking and rejecting, their minds still dwelling in defilement and purity. Even the understanding of the Zen school is not like this. It is directly the present moment, with no other time. What I speak of are all temporary remedies for illnesses, ultimately without any real Dharma. If you can see it this way, then you are truly a renunciate, consuming ten thousand taels of gold daily (a metaphor for extremely high value). Followers of the Way, do not carelessly have your faces broken by teachers from various places (a metaphor for being misled by wrong teachings), saying that I understand Zen, understand the Way, debating eloquently, all of this is creating the karma of hell. If you are a true seeker of the Way, do not seek the faults of the world, but urgently seek true understanding. If you attain true understanding, complete and clear, then you can finally be finished.
Question: What is true understanding?
The Master said: You only need to enter the mundane and the sacred, enter defilement and purity, enter the Buddha Lands, enter the Maitreya Pavilion (the pavilion where the future Buddha resides), enter the Vairocana Dharma Realm (the Dharma Realm manifested by the Sambhogakaya Buddha), everywhere manifesting the formation, existence, destruction, and emptiness of lands, the Buddha (the awakened one) appearing in the world, turning the Dharma Wheel (the Buddha's teachings), and then entering Nirvana (the state of liberation from the cycle of birth and death), not seeing any coming or going, seeking its birth and death but unable to find it, then entering the realm of no-birth. Traveling through lands everywhere, entering the Avatamsaka World (the world of infinite layers), seeing all phenomena as empty, without any real Dharma. Only the Dharma listener who relies on nothing is the mother of all Buddhas. Therefore, the Buddha is born from no-reliance. If you realize no-reliance, then the Buddha also has nothing to attain. If you can see it this way, then it is true understanding. Students do not understand because they are attached to names and phrases, obstructed by the names of the mundane and the sacred, thus obscuring their Dharma eyes, unable to see clearly. Just like the twelve divisions of teachings (the twelve categories of Buddhist scriptures) are all expressions. Students do not understand, and then generate understanding based on the expressions of names and phrases, all of this is reliance, falling into cause and effect.
未免三界生死。你若欲得生死去住脫著自由。即今識取聽法底人。無形無相。無根無本。無住處。活撥撥地。應是萬種施設用處。只是無處。所覓著轉遠。求之轉乖。號之為秘密。
道流。你莫認著個夢幻伴子。遲晚中間便歸無常。你向此世界中覓個什麼物作解脫。覓取一口飯吃。補毳過時。且要訪尋知識。莫因循逐樂過時。光陰可惜。唸唸無常。粗則被地水火風。細則被生住異滅四相所逼。道流。今時且要識取四種無相境。免被境擺撲。
問。如何是四種無相境。
師云。你一念心疑。被地來礙。你一念心愛。被水來溺。你一念心瞋。被火來燒。你一念心喜。被風來飄。若能如是辨得。不被境轉。處處用境。東涌西沒。南涌北沒。中涌邊沒。邊涌中沒。履水如地。履地如水。緣何如此。為達四大如夢如幻故。
道流。你祇今聽法者。不是你四大。能用你四大。若能如是見得。便乃去住自由。約山僧見處。勿嫌底法。你若愛聖憎凡。被聖凡境縛。有一般學人向五臺山里求文殊。早錯了也。五臺山無文殊。你欲識文殊么。只你目前用處。始終不異。處處不疑。此個是活文殊。你一念心無差別光。處處總是真普賢。你一念心。自能解縛。隨處解脫。此是觀音三昧法。互為主伴。出則一時出。一即
【現代漢語翻譯】 現代漢語譯本：爲了避免在三界（欲界、色界、無色界）中經歷生死輪迴，如果你想要在生死去留上獲得完全的自由，那麼現在就認識這個正在聽法的人。他是無形無相的，沒有根源，也沒有根本，沒有固定的住所，活潑潑地，能夠應對各種情況和用途，但實際上卻無處可尋。越是尋找，就離他越遠；越是追求，就越是背道而馳。因此，他被稱為『秘密』。
各位修行人，不要執著于這個如夢如幻的身體，遲早它會歸於無常。你在這個世界裡尋找什麼東西來獲得解脫呢？不過是尋找一口飯吃，一件衣服來度過時光。所以要及時拜訪善知識，不要貪圖享樂而浪費時間。光陰非常寶貴，每一念都是無常的。從粗的方面來說，我們受到地、水、火、風四大元素的逼迫；從細的方面來說，我們受到生、住、異、滅四相的逼迫。各位修行人，現在最重要的是認識四種無相的境界，以免被外境所擺佈。
有人問：『什麼是四種無相的境界？』
師父說：『你一念心生起懷疑，就會被地的堅硬所阻礙；你一念心生起愛戀，就會被水的溺沒；你一念心生起嗔恨，就會被火的焚燒；你一念心生起喜悅，就會被風的飄蕩。如果能夠這樣辨別清楚，就不會被外境所左右，而是能夠處處運用外境。東邊涌現，西邊隱沒；南邊涌現，北邊隱沒；中間涌現，邊緣隱沒；邊緣涌現，中間隱沒。在水上行走如同在地上行走，在地上行走如同在水上行走。為什麼會這樣呢？因為已經通達四大皆如夢如幻的緣故。』
各位修行人，現在正在聽法的這個人，不是你的四大，而是能夠運用你的四大。如果能夠這樣認識到，就能在去留上獲得自由。以山僧我的見解來看，沒有什麼法是應該被嫌棄的。如果你喜愛聖人而憎恨凡人，就會被聖凡的境界所束縛。有一些學人到五臺山去尋求文殊菩薩（Wisdom Buddha），早就錯了。五臺山沒有文殊菩薩。你想要認識文殊菩薩嗎？就是你目前正在使用的這個，從始至終都沒有改變，處處都沒有疑惑。這就是活生生的文殊菩薩。你一念心中沒有差別之光，處處都是真普賢（Universal Worthy Bodhisattva）。你一念心，自然能夠解開束縛，隨處都能獲得解脫。這就是觀音（Avalokitesvara）三昧法，互相作為主伴，出現則同時出現，一即是全部。
【English Translation】 English version: To avoid the cycle of birth and death in the Three Realms (Desire Realm, Form Realm, Formless Realm), if you wish to attain complete freedom in going, staying, birth, and death, then recognize the person who is listening to the Dharma right now. He is formless and without characteristics, without root or origin, without a fixed abode, lively and responsive to all kinds of situations and uses, yet actually nowhere to be found. The more you seek, the further you are from him; the more you pursue, the more you deviate from the path. Therefore, he is called 'secret'.
Fellow practitioners, do not cling to this dreamlike and illusory body, for sooner or later it will return to impermanence. What are you seeking in this world to attain liberation? Merely seeking a mouthful of food to eat, a piece of clothing to pass the time. Therefore, you should promptly visit knowledgeable teachers and not waste time indulging in pleasure. Time is precious, and every thought is impermanent. In a coarse sense, we are oppressed by the four great elements of earth, water, fire, and wind; in a subtle sense, we are oppressed by the four characteristics of birth, dwelling, change, and extinction. Fellow practitioners, the most important thing now is to recognize the four kinds of formless realms, so as not to be manipulated by external circumstances.
Someone asked: 'What are the four kinds of formless realms?'
The Master said: 'If a thought of doubt arises in your mind, you will be obstructed by the solidity of earth; if a thought of love arises in your mind, you will be drowned by water; if a thought of anger arises in your mind, you will be burned by fire; if a thought of joy arises in your mind, you will be blown away by wind. If you can discern this clearly, you will not be swayed by external circumstances, but will be able to use them everywhere. The east emerges, the west disappears; the south emerges, the north disappears; the center emerges, the edge disappears; the edge emerges, the center disappears. Walking on water is like walking on land, and walking on land is like walking on water. Why is this so? Because you have understood that the four great elements are like dreams and illusions.'
Fellow practitioners, the one who is listening to the Dharma right now is not your four great elements, but is able to use your four great elements. If you can realize this, you will be free to go and stay. In my view, there is no Dharma that should be disliked. If you love saints and hate ordinary people, you will be bound by the realms of saints and ordinary people. Some practitioners go to Mount Wutai to seek Manjushri (Wisdom Buddha), but they are already mistaken. There is no Manjushri on Mount Wutai. Do you want to recognize Manjushri? It is just what you are using right now, which has not changed from beginning to end, and there is no doubt about it anywhere. This is the living Manjushri. In your one thought, there is no light of difference, and everywhere is the true Samantabhadra (Universal Worthy Bodhisattva). In your one thought, you can naturally untie the bonds and be liberated everywhere. This is the Samadhi of Avalokitesvara (The Bodhisattva of compassion), mutually serving as host and companion, appearing simultaneously, one is all.
三。三即一。如是解得。始得看教。
師又云。如今學道人且要自信。莫向外覓。總上他閑塵境。都不辨邪正。只如有祖有佛。皆是教跡中事。有人拈起一句子語。或隱顯中出。便即疑生。照天照地。傍家尋問。也大忙然。大丈夫兒。莫只么論王論賊。論是論非。論色論財。閑話過日。山僧此間不論僧俗。但有來者。盡識得伊。任伊向甚處出來。但有聲名文句。皆是夢幻。卻見乘境底人是諸佛之玄旨。佛境不能自稱我是佛境。還是者個無依道人乘境出來。若有人出來問我求佛。我即應清凈境出。有人問我菩薩。我即應慈悲境出。有人問我菩提。我即應凈妙境出。有人問我涅槃。我即應寂靜境出。境即萬般差別。人即不別。所以應物現形。如水中月。
道流。你若欲得如法。直須是大丈夫兒始得。若萎萎隨隨地。則不得也。夫如㽄(音西)嗄(所嫁切)之器。不堪貯醍醐。如大器者。直要不受人惑。隨處作主。立處皆真。但有來者。皆不得受。你一念疑。即魔入心。如菩薩疑時。生死魔得便。但能息念。更莫外求。物來即照。你但信現今用底一個事也無。你一念心生三界。隨緣被境分為六塵。你如今應用處欠少什麼。一剎那間便入凈入穢。入彌勒樓閣。又入三眼國土。處處游履。唯見空名。
問。如
【現代漢語翻譯】 三，三即一。如果這樣理解，才能開始閱讀經教。
師父又說：『現在學道的人最重要的是要有自信，不要向外尋求。總是陷入那些無謂的塵境，無法分辨邪正。總以為有祖師有佛，這些都是經教中的事蹟。有人提出一句禪語，或隱或顯地表達出來，立刻就產生懷疑，四處探尋，忙碌不堪。大丈夫，不要總是議論誰是王誰是賊，爭論誰是誰非，談論美色錢財，閑聊度日。我這裡不分僧俗，只要有人來，我都能認出他。任他從哪裡來，只要有聲名文句，都是夢幻泡影。能夠駕馭境界的人，才是諸佛的玄妙旨意。佛境不能自己宣稱『我是佛境』，而是這個無所依憑的道人駕馭境界而顯現。如果有人來問我求佛，我就以清凈的境界迴應；有人問我菩薩，我就以慈悲的境界迴應；有人問我菩提（Bodhi，覺悟），我就以清凈微妙的境界迴應；有人問我涅槃（Nirvana，寂滅），我就以寂靜的境界迴應。境界有萬般差別，人卻沒有分別。所以應物現形，如水中月。』
『道友們，你們如果想要如法修行，必須是大丈夫才行。如果萎靡不振，隨波逐流，那就無法成就。就像破損的器皿，無法盛裝醍醐（最好的美味）。真正的大器之人，就是要不被人迷惑，隨處都能做主，所立之處皆是真實。只要有人來，都不要被他影響。你一旦產生懷疑，魔就趁虛而入。就像菩薩產生懷疑時，生死之魔就得逞。只要能夠止息妄念，不再向外尋求，物來則照見其本質。你只要相信現在正在起作用的這個東西，什麼也不缺。你一念心生，就進入三界（Three Realms），隨緣被境界分為六塵（Six sense objects）。你現在應用之處缺少什麼呢？一剎那間就進入清凈或污穢，進入彌勒（Maitreya）的樓閣，又進入三眼國土，處處遊歷，所見的都只是空名。』
問：如果...
【English Translation】 Three, three is one. Only by understanding it this way can one begin to read the teachings.
The Master also said: 'Now, those who study the Way must have self-confidence and not seek externally. They are always caught up in idle dust realms, unable to distinguish between right and wrong. They always think there are Patriarchs and Buddhas, but these are all matters within the traces of the teachings. When someone brings up a phrase, whether explicit or implicit, doubt immediately arises. They search everywhere, asking around, becoming extremely busy. Great men, do not just discuss who is the king and who is the thief, argue about right and wrong, talk about beauty and wealth, and waste the day with idle chatter. Here, I do not distinguish between monks and laypeople. Whoever comes, I can recognize them. No matter where they come from, as long as there are fame and literary phrases, they are all dreams and illusions. Those who can ride the realm are the profound meaning of all Buddhas. The Buddha realm cannot proclaim itself 'I am the Buddha realm,' but it is this unattached Taoist who rides the realm and appears. If someone comes to me asking for the Buddha, I will respond with a pure realm. If someone asks me about Bodhisattva, I will respond with a compassionate realm. If someone asks me about Bodhi (Enlightenment), I will respond with a pure and wonderful realm. If someone asks me about Nirvana (Extinction), I will respond with a tranquil realm. Realms have all kinds of differences, but people have no difference. Therefore, responding to things and manifesting forms is like the moon in the water.'
'Taoists, if you want to practice according to the Dharma, you must be a great man. If you are weak and follow others, you will not succeed. Like a broken vessel, it cannot hold the best flavor. A truly great vessel is one that is not deceived by others, can be the master everywhere, and where it stands is all true. As long as someone comes, do not be influenced by them. The moment you doubt, the demon enters your mind. Just as when a Bodhisattva doubts, the demon of birth and death takes advantage. Just be able to cease thoughts and no longer seek externally. When things come, illuminate their essence. You just have to believe that the thing that is currently functioning lacks nothing. With one thought, you enter the Three Realms, and according to conditions, you are divided into the Six sense objects by the realm. What is lacking in your current application? In an instant, you enter purity or defilement, enter Maitreya's (Future Buddha) pavilion, and also enter the land of the three-eyed, traveling everywhere, seeing only empty names.'
Question: If...
何是三眼國土。
師云。我共汝入凈妙國土中。著清凈衣。說法身佛。又入無差別國土中。著無差別衣。說報身佛。又入解脫國土中。著光明衣。說化身佛。此三眼國土皆是依變。約經論家。取法身為根本。報化二身為用。山僧見處。法身即不解說法。所以古人云。身依義立。土據體論。法性身．法性土。明知是建立之法。依通國土。空拳黃葉。用誑小兒。蒺藜菱刺枯骨上。覓什麼汁。心外無法。內亦不可得。求什麼物。你諸方言道有修有證。莫錯。設有修得者。皆是生死業。
你言六度萬行齊修。我見皆是造業。求佛求法。即是造地獄業。求菩薩。亦是造業。看經看教。亦是造業。佛與祖師是無事人。所以有漏有為．無漏無為。為清凈業。有一般瞎禿子。飽吃飯了。便坐禪觀行。把捉念漏。不令放起。厭喧求靜。是外道法。祖師云。你若住心看靜。舉心外照。攝心內澄。凝心入定。如是之流。皆是造作。是你如今與么聽法底人。作么生擬修他．證他．莊嚴他。渠且不是修底物。不具莊嚴得底物。若教他莊嚴。你一切物即莊嚴得。你且莫錯。
道流。你取者一般老師口裡語為是真道。是善知識不思議。我是凡夫心。不敢測度他老宿。瞎屢生。你一生只作者個見解。辜負者一雙眼。冷噤噤地如凍凌上
【現代漢語翻譯】 現代漢語譯本 什麼是三眼國土？
趙州禪師說：『我和你一起進入清凈美妙的國土中，穿著清凈的衣服，宣講法身佛（Dharmakaya Buddha，佛的真身）。又進入無差別的國土中，穿著無差別的衣服，宣講報身佛（Sambhogakaya Buddha，佛的報應身）。又進入解脫的國土中，穿著光明的衣服，宣講化身佛（Nirmanakaya Buddha，佛的化身）。這三眼國土都是依變所顯現的。依據經論家的說法，以法身為根本，報身和化身為作用。但我趙州來看，法身本身並不解說法。所以古人說，身依義而立，土據體而論。法性身、法性土，明明知道是建立之法，依通國土，如同空拳黃葉，用來哄騙小孩子。在蒺藜、菱刺、枯骨上，尋找什麼汁液呢？心外無法，內亦不可得，還要求什麼東西呢？你們這些方家說有修有證，不要錯了。即使有人修得了什麼，也都是生死之業。』
『你說六度萬行一起修，我看來都是在造業。求佛求法，就是在造地獄業。求菩薩，也是在造業。看經看教，也是在造業。佛與祖師是無事人。所以有漏有為、無漏無為，都是清凈業。有一類瞎禿子，吃飽飯了，就坐禪觀行，把捉念頭，不讓它放開，厭惡喧鬧而追求安靜，這是外道法。祖師說，你若住心看靜，舉心外照，攝心內澄，凝心入定，像這樣的流派，都是造作。你們現在這樣聽法的人，打算怎麼修他、證他、莊嚴他？它本來就不是可以修的東西，不具備可以莊嚴的東西。如果教它莊嚴，你一切物都可以莊嚴了。你可不要錯了。』
『道流，你們把那些老師口裡說的話當作是真道，是善知識不可思議。我是凡夫心，不敢測度他老宿。瞎屢生，你一生只作這個見解，辜負了這一雙眼睛，冷冰冰地像凍凌一樣。』
【English Translation】 English version What is the Three-Eyed Buddha Land?
The Master said, 'I will go with you into the pure and wonderful Buddha Land, wearing pure clothes, and expound the Dharmakaya Buddha (Dharmakaya Buddha, the true body of the Buddha). Then we enter the Land of Non-Discrimination, wearing clothes of non-discrimination, and expound the Sambhogakaya Buddha (Sambhogakaya Buddha, the reward body of the Buddha). Then we enter the Land of Liberation, wearing luminous clothes, and expound the Nirmanakaya Buddha (Nirmanakaya Buddha, the transformation body of the Buddha). These three Three-Eyed Buddha Lands are all manifestations of transformation. According to the scholars of scriptures and treatises, the Dharmakaya is taken as the root, and the Sambhogakaya and Nirmanakaya are taken as the function. From my perspective, the Dharmakaya itself does not expound the Dharma. Therefore, the ancients said, 'The body is established according to meaning, and the land is discussed according to substance. The Dharmata-kaya (Dharmata-kaya, the body of Dharma-nature) and Dharmata-land (Dharmata-land, the land of Dharma-nature) clearly show that they are established dharmas, relying on the universal Buddha Land, like an empty fist and yellow leaves, used to deceive children. What juice are you looking for on thorns, caltrops, and dry bones? There is no Dharma outside the mind, nor can it be found within. What are you seeking? You people from various places say there is cultivation and realization, but don't be mistaken. Even if someone attains something through cultivation, it is all karma of birth and death.'
'You say that the Six Perfections and myriad practices are cultivated together, but I see it as all creating karma. Seeking the Buddha and seeking the Dharma is creating the karma of hell. Seeking the Bodhisattva is also creating karma. Reading scriptures and studying teachings is also creating karma. Buddhas and Patriarchs are people of no concern. Therefore, defiled and conditioned, undefiled and unconditioned, are all pure karma. There are some blind bald-headed monks who, after eating their fill, sit in meditation and practice contemplation, grasping thoughts and not letting them go, disliking noise and seeking quiet, which is the way of externalists. The Patriarch said, 'If you dwell on the mind to watch stillness, raise the mind to look outward, gather the mind to purify inward, and concentrate the mind to enter samadhi, such streams are all artificial creations.' You people who are listening to the Dharma now, how do you intend to cultivate it, realize it, and adorn it? It is not something that can be cultivated, nor does it possess something that can be adorned. If you teach it to adorn, you can adorn everything. You must not be mistaken.'
'Followers of the Way, you take the words from the mouths of those teachers as the true Way, as the inconceivable wisdom of good teachers. I am an ordinary person, and I dare not fathom those old monks. Blind fools, you spend your whole life with only this view, wasting this pair of eyes, cold and stiff like frozen ice.'
驢馰相似。我不敢毀善知識。怕生口業。
道流。夫大善知識。始敢毀佛毀祖。是非天下。排斥三藏教。罵辱諸小兒。向逆順中覓人。所以我於十二年中求一個業性如芥子許不可得。若似新婦子禪師。便即怕趁出院。不與飯吃。不安不樂。自古先輩。到處人不信。被遞出。始知是貴。若到處人盡肯。堪作什麼。所以師子一吼。野干腦裂。
道流。諸方說有道可修。有法可證。你說證何法。修何道。你令用處欠少什麼物。修補何處。後生小阿師不會。便即信者般野狐精魅。許他說事。繫縛他人言道。理行相應。護惜三業。始得成佛。如此說者。如春細雨。古人云。路逢達道人。第一莫向道。所以言。若人修道道不行。萬般邪境競頭生。智劍出來無一物。明頭未顯暗頭明。所以古人云。平常心是道。大德。覓什麼物。現今目前聽法無依道人。歷歷地分別。未曾欠少。你若欲得與祖佛不別。但如是見。不用疑誤。你心心不異。名之活祖心。若有異。則性相別。心不異故。即性與相不別。
問。如何是心心不異處。
師云。你擬問。早異了也。性相各分。道流莫錯。世出世諸法。皆無自性。亦無生性。但有空名。名字亦空。你只么認他閑名為實。大錯了也。設有。皆是依變之境。有個菩提依．涅槃依
【現代漢語翻譯】 現代漢語譯本： 『驢馰』（比喻相似的事物）。我不敢詆譭善知識（指有德行的老師），害怕造下口業（因言語而產生的惡業）。
道流（修行人），真正的大善知識，才敢于毀佛毀祖，評判天下是非，排斥三藏教（佛教經典），謾罵那些小和尚。他們要在順境和逆境中尋找人才。所以我用了十二年的時間，想找一個像芥菜籽一樣小的業性都找不到。如果像那些新媳婦一樣的禪師，就會害怕被人趕出寺院，沒有飯吃，感到不安和不快樂。自古以來的前輩高僧，到任何地方都不被人信任，被驅逐出去，才知道他們的可貴之處。如果到任何地方都受人歡迎，那又能做什麼呢？所以獅子一吼，野狐嚇破膽。
道流（修行人），各處都說有道可以修，有法可以證。你說要證什麼法？修什麼道？你現在所用的缺少什麼東西嗎？需要修補什麼地方嗎？那些年輕的小和尚不明白，就相信那些野狐精魅，允許他們胡說八道，束縛他人，說什麼『理行相應』，『守護身口意三業』，才能成佛。這樣說的人，就像春天的細雨一樣。古人說：『路上遇到得道之人，最好不要向他問路。』所以說，如果有人修道而道不行，各種邪惡的境界就會競相出現。智慧之劍一出，什麼都沒有了。明的一面還沒有顯現，暗的一面卻很明顯。』所以古人說：『平常心是道。』各位，你們要尋找什麼呢？現在正在聽法的、無所依靠的道人，清清楚楚地分別著一切，從未缺少什麼。你們如果想要和祖佛沒有差別，只要這樣去看待就可以了，不用懷疑。你們的心念沒有差異，就叫做活祖心。如果有了差異，那麼自性和現象就分離了。心念不異，那麼自性和現象就沒有分別。
問：如何是心心不異處？
師父說：你剛想問，就已經有差異了。自性和現象已經分離了。各位不要搞錯了。世間和出世間的一切法，都沒有自性，也沒有生性，只有空洞的名稱，而名稱也是空的。你們只是把這些虛假的名詞當成真實的，那就大錯特錯了。即使有，也都是依附於變化的環境。有個菩提依（覺悟所依賴的），涅槃依（寂滅所依賴的）。
【English Translation】 English version: 『Donkey 馰』 (lǘ dī) (a metaphor for similar things). I dare not slander a Kalyanamitra (shàn zhīshì) (virtuous teacher), fearing to create verbal karma (kǒu yè) (negative karma arising from speech).
Fellow practitioners, a truly great Kalyanamitra (shàn zhīshì) dares to denigrate the Buddha and the Patriarchs, judge the rights and wrongs of the world, reject the Tripitaka (sānzàng jiào) (Buddhist scriptures), and scold those young monks. They seek people in favorable and adverse circumstances. That is why, for twelve years, I have been unable to find even a mustard seed's worth of karmic nature. If they were like those newlywed Chan masters, they would be afraid of being driven out of the monastery, having no food to eat, and feeling uneasy and unhappy. Since ancient times, eminent monks have not been trusted wherever they went and were expelled, only then was their value known. If they were welcomed everywhere, what could they accomplish? Therefore, when a lion roars, the jackals are terrified.
Fellow practitioners, everywhere they say there is a path to cultivate and a Dharma to realize. What Dharma do you say you will realize? What path will you cultivate? What do you lack in your current use? What needs to be repaired? Those young monks do not understand and believe in those fox spirits, allowing them to talk nonsense, binding others, saying that 『principle and practice correspond,』 and 『guarding the three karmas of body, speech, and mind』 to attain Buddhahood. Those who say this are like the fine rain of spring. The ancients said: 『When you meet a realized person on the road, it is best not to ask them for directions.』 Therefore, it is said, 『If a person cultivates the Way but the Way does not progress, all kinds of evil realms will compete to appear. When the sword of wisdom comes out, there is nothing left. The bright side has not yet appeared, but the dark side is very clear.』 Therefore, the ancients said: 『Ordinary mind is the Way.』 Worthy ones, what are you seeking? The current Dharma listeners, the homeless practitioners, are clearly distinguishing everything and have never lacked anything. If you want to be no different from the Buddhas and Patriarchs, just see it this way, without doubting. If your thoughts are not different, it is called the living ancestral mind. If there is a difference, then the nature and phenomena are separate. If the mind is not different, then the nature and phenomena are not separate.
Question: What is the place where the mind is not different?
The Master said: As soon as you intended to ask, it was already different. Nature and phenomena are already separated. Fellow practitioners, do not be mistaken. All dharmas, both worldly and otherworldly, have no self-nature and no inherent nature, only empty names, and the names are also empty. You are just taking these false names as real, which is a big mistake. Even if there are, they are all dependent on changing environments. There is a Bodhi-dependence (pútí yī) (that which awakening relies on), and a Nirvana-dependence (nièpán yī) (that which stillness relies on).
．解脫依．三身依．境智依．菩薩依．佛依。你向依變國土中覓什麼物。乃至三乘十二分教。皆是拭不凈故紙。佛是幻化身。祖是老比丘。你還是娘生否。你若求佛。即被佛魔攝。你若求祖。即被祖縛。你若有求皆苦。不如無事休歇去。
有一般禿比丘。向學人道。佛是究竟。於三大阿僧祇劫修行果滿。方始成道。道流。你若道佛是究竟。緣什麼八十年後向拘尸羅城雙林樹間側臥死去。佛令何在。明知與我生死不別。你言三十二相八十種好是佛。轉輪聖王應是如來。明知是幻化。古人云。如來舉身相。為順世間情。恐人生斷見。權且立虛名。假言三十二。八十也空聲。有身非覺體。無相乃真形。你道佛有六通。是不可思議。一切諸天．神仙．阿修羅．大力鬼。亦有神通。應是佛否。道流莫錯。只如阿修羅與天帝釋戰。戰敗。領八萬四千眷屬入藕絲孔中藏。莫是聖否。如山僧所舉。皆是業通依通。夫如佛六通者不然。入色界。不被色惑。入聲界。不被聲惑。入香界。不被香惑。入味界。不被味惑。入觸界。不被觸惑。入法界。不被法惑。所以達六種色聲香味觸法皆是空相。不能繫縛。此無依道人。雖是五蘊漏質。便是地行神通。
道流。真佛無形。真法無相。你只么幻化上頭。作模作樣。設求得者。皆是野
【現代漢語翻譯】 現代漢語譯本：解脫的依靠、三身的依靠、境智的依靠、菩薩的依靠、佛的依靠。你向依賴變異的國土中尋找什麼？乃至三乘十二分教，都是擦拭不凈之物的廢紙。佛是幻化之身，祖師是老比丘。你還是娘生的嗎？你若求佛，即被佛魔所攝；你若求祖，即被祖師束縛。你若有所求皆是苦，不如無事休息去。
有一類禿比丘，對學人說：『佛是究竟，於三大阿僧祇劫修行圓滿，方才成道。』道流，你若說佛是究竟，為何八十年後在拘尸那迦城的雙林樹間側臥死去？佛的究竟在哪裡？明明知道與我的生死沒有區別。你說三十二相、八十種好是佛，那麼轉輪聖王也應是如來。明明知道是幻化。古人說：『如來舉身相，為順世間情，恐人生斷見，權且立虛名，假言三十二，八十也空聲，有身非覺體，無相乃真形。』 你說佛有六通，是不可思議。一切諸天、神仙、阿修羅（非天、一種惡神）、大力鬼，也有神通，應是佛嗎？道流不要錯認。比如阿修羅與天帝釋（帝釋天，佛教護法神）戰鬥，戰敗，帶領八萬四千眷屬進入藕絲孔中躲藏，是聖人嗎？如山僧所說，都是業通、依通。佛的六通不是這樣。入色界，不被色所迷惑；入聲界，不被聲所迷惑；入香界，不被香所迷惑；入味界，不被味所迷惑；入觸界，不被觸所迷惑；入法界，不被法所迷惑。所以通達六種色聲香味觸法皆是空相，不能繫縛。這位無所依賴的道人，雖是五蘊（色、受、想、行、識）構成的身體，便是地行神通。
道流，真佛無形，真法無相。你只在幻化上頭，做模做樣。設若求得，皆是野狐禪。
【English Translation】 English version: Reliance on liberation, reliance on the three bodies (Trikaya), reliance on the realm of wisdom, reliance on Bodhisattvas, reliance on Buddhas. What are you seeking in the land of dependent transformations? Even the Three Vehicles and the Twelve Divisions of Teachings are just paper for wiping away impurities. The Buddha is an illusory body, and the Patriarch is an old Bhikkhu (Buddhist monk). Were you born of a mother? If you seek the Buddha, you will be possessed by the demon of the Buddha. If you seek the Patriarch, you will be bound by the Patriarch. If you have any seeking, it is all suffering. It is better to rest without anything to do.
There are some bald Bhikkhus who say to students: 'The Buddha is ultimate, having cultivated for three great Asamkhya kalpas (incalculable eons), only then attaining enlightenment.' Followers of the Way, if you say the Buddha is ultimate, why did he lie down and die between the twin Sala trees in Kushinagar after eighty years? Where is the Buddha's ultimacy? Clearly, it is no different from my birth and death. You say the thirty-two marks and eighty minor marks are the Buddha, then the Chakravartin (universal monarch) should also be a Tathagata (Buddha). Clearly, it is an illusion. The ancients said: 'The Tathagata's manifested form is to accord with worldly sentiments, fearing that people will develop nihilistic views, temporarily establishing empty names, falsely speaking of thirty-two marks, and eighty empty sounds. Having a body is not the essence of enlightenment; being without form is the true form.' You say the Buddha has the six superknowledges, which are inconceivable. All the Devas (gods), immortals, Asuras (demons), and powerful ghosts also have superknowledges. Should they be Buddhas? Followers of the Way, do not be mistaken. For example, when the Asura fought with Indra (king of the gods), he was defeated and led eighty-four thousand followers into the holes of lotus roots to hide. Is he a sage? As this mountain monk has said, these are all karmic superknowledges and dependent superknowledges. The Buddha's six superknowledges are not like this. Entering the realm of form, one is not deluded by form. Entering the realm of sound, one is not deluded by sound. Entering the realm of smell, one is not deluded by smell. Entering the realm of taste, one is not deluded by taste. Entering the realm of touch, one is not deluded by touch. Entering the realm of dharma, one is not deluded by dharma. Therefore, one understands that the six forms, sounds, smells, tastes, touches, and dharmas are all empty appearances and cannot bind. This Daoist (spiritual practitioner) who relies on nothing, although being a body of the five aggregates (Skandhas), is a supernatural power walking on the earth.
Followers of the Way, the true Buddha has no form, and the true Dharma has no appearance. You are only making models and patterns on top of illusions. If you seek and obtain, it is all wild fox Zen.
狐精魅。並不是真佛。是外道見解。夫如真學道人。並不取佛。不取菩薩羅漢。不取三界殊勝。迥然獨脫。不與物拘。乾坤倒覆。我更不疑。十方諸佛現前。無一念心喜。三塗地獄頓現。無一念心怖。緣何如此。我見諸法空相。變即有。不變師無。三界唯心。萬法唯識。所以夢幻空花。何勞把捉。唯有道流目前現令聽法底人。入火不燒。入水不溺。入三塗地獄如遊園觀。入餓鬼畜生而不受報。緣何如此。無嫌底法。你若愛聖憎凡。生死海里浮沉。煩惱由心故有。無心。煩惱何拘。不勞分別取相。自然得道須臾。你擬傍家波波地學得。於三祇劫中終歸生死。不如無事向叢林中。床角頭交腳坐。
道流。如諸方有學人來。主客相見了。便有一句子語辨前頭。善知識被學人拈出個機權語路。向善知識口角頭攛過。看。你識不識。你若識得是境。把得便拋向坑子里。學人便即尋常。然後便索善知識語。依前奪之。學人云。上智哉。是大善知識。即云。你大不識好惡。如善知識把出個境塊子。向學人面前弄。前人辨得下作主。不受境惑。善知識便即現半身。學人便喝。善知識又入一切差別語路中擺撲。學人云。不識好惡老禿丘。善知識嘆曰。真正道流。
如諸方善知識不辨邪正。學人來問菩提涅槃。三身境智。瞎老
【現代漢語翻譯】 現代漢語譯本：狐貍精和妖怪不是真正的佛，而是外道的見解。真正的學道之人，不執著于佛，不執著于菩薩羅漢（arhat，小乘佛教修行證果者），不執著於三界（欲界、色界、無色界）的殊勝境界，而是迥然獨立，不被外物所束縛。即使天地傾覆，我也毫不懷疑。十方諸佛顯現在眼前，心中也沒有一絲歡喜；三塗地獄（three evil paths，地獄、餓鬼、畜生）頓然顯現，心中也沒有一絲恐懼。為什麼會這樣呢？因為我見到諸法（all dharmas，一切事物和現象）的空相（emptiness，空性），隨緣而變即為有，不變則與師（teacher）無關。三界唯心所現，萬法唯識所變，所以夢幻空花，何必去執著把握？只有修道之人，目前正在聽法的這個人，入火不燒，入水不溺，進入三塗地獄如同遊覽花園，進入餓鬼畜生道也不受果報。為什麼會這樣呢？因為他沒有憎愛取捨之心。你如果愛聖憎凡，就會在生死苦海中浮沉。煩惱由心而生，無心則煩惱無從依附。不要勞神分別取相，自然就能須臾得道。你如果想依靠他人，波波地學習，即使經歷三祇劫（asamkhya kalpas，極長的時間單位），最終還是會墮入生死輪迴。不如無事，在叢林中，床角邊交腳而坐。 修道之人，如果各地的學人前來，主客相見，便用一句言語來辨別對方的見解。善知識（kalyanamitra，善友，指引修行的人）被學人提出一個機鋒語路，向善知識的口角邊逼問，看你是否識得。你如果識得那是境（境相，外在事物），抓住它就扔到坑裡去，學人便會覺得尋常。然後便向善知識索要言語，依舊奪走它。學人說：『真是上智之人，是大善知識。』善知識便說：『你太不識好歹。』如果善知識拿出一個境塊子，在學人面前賣弄，學人辨別得出，能夠自主，不受境的迷惑，善知識便會顯現半身。學人便喝斥。善知識又進入一切差別語路中掙扎，學人說：『不識好歹的老禿驢。』善知識嘆息道：『真是修道之人。』 如果各地的善知識不能辨別邪正，學人來問菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、三身（trikaya，法身、報身、應身）、境智（境和智）等問題，真是瞎了眼的老傢伙。
【English Translation】 English version: Fox spirits and demons are not true Buddhas, but heretical views. A true practitioner does not cling to the Buddha, does not cling to Bodhisattvas and Arhats (arhat, one who has attained enlightenment in Theravada Buddhism), and does not cling to the superior realms of the Three Realms (Three Realms: desire realm, form realm, formless realm). Instead, they are completely independent and not bound by external things. Even if the universe were to collapse, I would not doubt it. Even if all the Buddhas of the ten directions were to appear before me, there would not be a single thought of joy in my mind; even if the Three Evil Paths (three evil paths: hell, hungry ghosts, animals) were to suddenly appear, there would not be a single thought of fear in my mind. Why is this so? Because I see the empty nature (emptiness, sunyata) of all dharmas (all dharmas, all things and phenomena). When conditions change, it becomes existence; when it does not change, it has nothing to do with the teacher. The Three Realms are only manifestations of the mind, and all dharmas are only transformations of consciousness. Therefore, why bother clinging to and grasping at dreams and illusory flowers? Only the practitioner who is currently listening to the Dharma will not be burned by fire, will not drown in water, will enter the Three Evil Paths as if strolling through a garden, and will not receive retribution even if they enter the realms of hungry ghosts and animals. Why is this so? Because they have no mind of aversion or attachment. If you love the sacred and hate the mundane, you will float and sink in the sea of birth and death. Afflictions arise from the mind; if there is no mind, then afflictions have nothing to cling to. Do not bother to discriminate and grasp at appearances, and you will naturally attain the Way in an instant. If you want to rely on others and learn in a busy, bustling way, you will ultimately return to the cycle of birth and death even after countless kalpas (asamkhya kalpas, extremely long units of time). It is better to have nothing to do and sit cross-legged in the corner of a bed in the forest. Practitioners, if students from various places come, and the host and guest meet, then use a single phrase to discern the other person's views. The Kalyanamitra (kalyanamitra, a good friend, one who guides practice) is presented with a sharp, critical question by the student, pressing them at the corner of their mouth, to see if you recognize it. If you recognize that it is a state (state, external things), grab it and throw it into a pit, and the student will feel it is ordinary. Then they will ask the Kalyanamitra for words, and still take them away. The student says, 'Truly a person of superior wisdom, a great Kalyanamitra.' The Kalyanamitra then says, 'You are too ignorant to know good from bad.' If the Kalyanamitra takes out a piece of state and shows it off in front of the student, and the student can discern it, be in control, and not be deluded by the state, the Kalyanamitra will show half of their body. The student then shouts. The Kalyanamitra then struggles in all kinds of differentiated language paths. The student says, 'An old bald donkey who doesn't know good from bad.' The Kalyanamitra sighs and says, 'Truly a practitioner.' If the Kalyanamitras in various places cannot distinguish between right and wrong, and students come to ask about Bodhi (bodhi, enlightenment), Nirvana (nirvana, extinction), the Trikaya (trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya), state and wisdom, they are truly blind old fools.
師便與他解說。被他學人罵著。便把棒打他。言無禮度。自是你善知識無眼。不得瞋他。有一般不識好惡禿奴。即指東劃西。好晴好雨。好燈籠露柱。你看眉毛有幾莖。者個具機緣。學人不會。便即心狂。如是之流。總是野狐精魅魍魎。被他好學人嗌嗌微笑言。瞎老禿丘。惑亂他天下人。
道流。出家兒且要學道。只如山僧往日曾向毗尼中留心數十年。亦曾於經論尋討。後方知是濟世藥方。表顯之說。遂乃一時拋卻。即訪道參禪。后遇大善知識。方乃道眼分明。始識天下老和尚。知其邪正。不是娘生下便會。還是體究煉磨。一朝自省。
道流。你欲得如法見解。但莫受人惑。向里向外。逢著便殺。逢佛殺佛。逢祖殺祖。逢羅漢殺羅漢。逢父母殺父母。逢親眷殺親眷。始得解脫。不與物拘。透脫自在。如諸方學道流。未有不依物出來底。山僧向此間。從頭打。手上出來手上打。口裡出來口裡打。眼裡出來眼裡打。未見有一個獨脫出來底。皆是上他古人閑機境。山僧無一法與人。只是治病解縛。你諸方道流。試不依物出來。我要共你商量。十年五載。並無一人。皆是依草附葉竹木精靈。野孤精魅。向一切糞塊上亂咬瞎漢。枉消他十方信施。道我是出家兒。作如是見解。向你道無佛無法。無修無證。只與么傍家
【現代漢語翻譯】 現代漢語譯本： 師傅便為他解說佛法，卻被他的弟子謾罵，甚至用棍棒毆打。說他沒有禮貌，這都是因為你的善知識沒有眼力。不要因此而生氣。有一些不辨好壞的禿驢，隨意指點，說晴說雨，說燈籠說露柱。你看看眉毛有幾根？這個人有學佛的機緣，但他的弟子卻不明白，立刻心生狂亂。像這樣的人，都是野狐精、鬼魅魍魎。被那些好學的弟子嘲笑說：『瞎眼的老禿驢，迷惑天下人。』（露柱：寺廟裡的柱子，這裡指無情之物） 各位修行人，出家人最重要的是學道。就像我以前也曾在戒律方面用心研究了幾十年，也曾在經書理論中尋求解脫，後來才知道那些只是濟世的藥方，表面的說法。於是我把它們全部拋棄，去尋訪真道，參悟禪機。後來遇到大善知識，才道眼分明，開始認識天下所有的老和尚，知道他們的正邪。這不是天生就會的，而是要通過身體力行地研究、磨練，才能有一天自己覺悟。 各位修行人，你們想要獲得如法的見解，就不要被人迷惑。無論是向內還是向外，遇到什麼就殺什麼。遇到佛就殺佛，遇到祖師就殺祖師，遇到羅漢就殺羅漢，遇到父母就殺父母，遇到親眷就殺親眷。這樣才能得到解脫，不被外物束縛，通透自在。像各地的學道之人，沒有一個不是依靠外物而有所得的。我在這裡，從頭開始打。從手上出來的就打手，從口裡出來的就打口，從眼裡出來的就打眼。沒見過有一個能真正獨立解脫出來的。都是上了古人的空閑機鋒的當。我這裡沒有什麼法可以給人，只是治病解脫。你們各地的修行人，試著不依靠外物而有所得，我要和你們商量。十年五年，都沒有一個人能做到。都是依附草葉竹木精靈，野狐精魅，對著一切糞塊亂咬的瞎子。白白浪費了十方信徒的供養。還說自己是出家人，有這樣的見解。告訴你們，沒有佛，沒有法，沒有修行，沒有證悟，只是在旁邊瞎說。 (羅漢：梵文Arhat的音譯，指斷絕了一切煩惱，證得了最高境界的修行者)
【English Translation】 English version: The master then explained the Dharma to him, but was cursed by his disciple, who even beat him with a stick, saying he lacked manners. This is because your 'good knowing advisor' (善知識, shan zhi shi: a spiritual guide or mentor) has no eyes. Don't be angry about it. There are some bald donkeys who can't distinguish good from bad, pointing east and west at will, talking about sunshine and rain, lanterns and pillars. How many hairs do you see on your eyebrows? This person has the opportunity to learn Buddhism, but his disciple doesn't understand and immediately becomes mad. People like this are all fox spirits, demons, and goblins. They are ridiculed by those who are eager to learn, who say, 'Blind old bald hill, confusing the people of the world.' (露柱, lu zhu: pillar in a temple, here referring to an inanimate object) Fellow practitioners, the most important thing for a monk is to study the Way. Just like I used to spend decades studying the precepts, and also sought liberation in scriptures and theories, but later I realized that those were just remedies for worldly problems, superficial explanations. So I abandoned them all and went to seek the true Way and contemplate Zen. Later, I met a great 'good knowing advisor', and then my Dharma eye became clear, and I began to recognize all the old monks in the world, knowing their right and wrong. This is not something you are born with, but you must study and refine through practice, and then one day you will awaken yourself. Fellow practitioners, if you want to obtain the right view, don't be misled by others. Whether it's inward or outward, kill whatever you encounter. If you meet the Buddha, kill the Buddha; if you meet the Patriarch, kill the Patriarch; if you meet an Arhat, kill the Arhat; if you meet your parents, kill your parents; if you meet your relatives, kill your relatives. Only then can you be liberated, not bound by external things, and be free and at ease. Like the practitioners in various places, none of them have gained anything without relying on external things. Here, I start from the beginning. If it comes out of the hand, hit the hand; if it comes out of the mouth, hit the mouth; if it comes out of the eye, hit the eye. I have never seen anyone who can truly break free and be independent. They are all fooled by the idle tricks of the ancients. I have no Dharma to give to anyone, only to cure diseases and untie bonds. You practitioners from various places, try to gain something without relying on external things, and I want to discuss it with you. For ten or five years, there has not been a single person who can do it. They are all attached to grass, leaves, bamboo, and wood spirits, fox spirits, biting blindly at all kinds of dung heaps. They waste the offerings of the faithful from all directions in vain. They even say they are monks and have such views. I tell you, there is no Buddha, no Dharma, no practice, no enlightenment, just talking nonsense on the sidelines. (羅漢, Arhat: Sanskrit term for one who has cut off all afflictions and attained the highest state of practice)
擬求什麼物。瞎漢。頭上安頭。是你欠少個什麼。
道流。是你目前用底。與祖佛不別。只么不信。更向外求。莫錯。向外無法。內亦不可得。你取山僧口裡語。不如歇業無事去。已起者莫續。未起者不要放起。便勝你十年行腳。約山僧見處。無如許多般。只是平常著衣吃飯。無事過時。你諸方來者。皆是有心求佛．求法．求解脫．求出離三界。癡人。你要出什麼處去三界。佛祖是賞系底名句。你欲識三界么。不離你令聽法底心地。你一念心貪是欲界。你一念心嗔是色界。你一念心癡。是無色界。是你屋裡傢俱子。三界不自道我是三界。還是道流目前靈靈地照燭萬般酌度世界底人與三界安名。
大德。四大色身是無常。乃至脾胃肝膽。發毛爪齒。唯見諸法空相。你一念心歇得處。喚你菩提樹。你一念心不能歇得處。喚作無明樹。無明無住處。無明無始終。你若唸唸心歇不得。便上他無明樹。便入六道四生。披毛戴角。你若歇得。便是清凈身界。你一念不生。便是上菩提樹。三界神通變化。意生化身。法喜禪悅。身光自照。思衣羅綺千重。思食百味具足。更無橫病。菩提無住處。是故無得者。道流。大丈夫漢更疑個什麼。目前用處。更是阿誰。把得便用。莫著名字。號為玄旨。旨與見得勿嫌底法。古人云。
【現代漢語翻譯】 現代漢語譯本：你想要尋求什麼？真是個瞎漢！這就像在頭上再安一個頭一樣，難道是你還缺少了什麼嗎？ 各位修道之人，你們現在正在使用的東西，和佛祖沒有什麼區別。只是你們不相信，還要向外尋求。不要搞錯了！向外沒有法，向內也得不到。你拿我口中的話，還不如停止一切活動，無所事事。已經生起的念頭不要繼續，未生起的念頭不要讓它生起。這勝過你十年四處參學。依我看來，沒有什麼特別的，只是平常地穿衣吃飯，無事地度過時光。你們從各地來的人，都是有心求佛、求法、求解脫、求出離三界。真是愚癡的人！你要出離到哪裡去？三界？佛祖只是假借的名詞。你想認識三界嗎？它不離開你現在聽法的這顆心。你一念貪心就是欲界（kāmadhātu），你一念嗔心就是色界（rūpadhātu），你一念癡心就是無色界（arūpadhātu）。這些都是你家裡的傢俱。三界不會自己說『我是三界』，而是現在這靈明地照亮一切、衡量世界的人，給三界安立了名稱。 各位大德，四大（mahābhūta）色身（rūpaskandha）是無常的，乃至脾胃肝膽、頭髮指甲牙齒，最終都只能看到諸法的空相（śūnyatā）。你一念心能夠停歇的地方，就叫做菩提樹（bodhi-vṛkṣa）；你一念心不能停歇的地方，就叫做無明樹（avidyā-vṛkṣa）。無明沒有住處，無明沒有開始也沒有結束。你如果唸唸不停歇，就會爬上無明樹，進入六道四生（ṣaḍ-gatī catasro yonaya），披毛戴角。你如果能夠停歇，就是清凈的身界。你一念不生，就是登上菩提樹。三界的神通變化、意生化身（manomayakāya）、法喜禪悅（dharma-prīti dhyāna-sukha）、身光自照，想要穿華麗的絲綢，想要吃各種美味佳餚，更沒有疾病。菩提沒有住處，所以沒有得到者。各位修道之人，大丈夫還懷疑什麼？現在正在使用的，又是誰呢？把握住就用，不要執著于名字，這叫做玄旨。玄旨就是與你所見到的、不嫌棄的法。古人說：
【English Translation】 English version: What are you trying to seek? You blind man! It's like putting a head on top of another head. Are you lacking something? Followers of the Way, what you are using right now is no different from the Buddhas and Patriarchs. It's just that you don't believe it and keep seeking externally. Don't be mistaken! There is no Dharma outside, nor can it be obtained internally. Taking my words is not as good as ceasing all activities and doing nothing. Don't continue thoughts that have already arisen, and don't let thoughts that haven't arisen arise. This is better than your traveling around for ten years. As I see it, there's nothing special, just ordinary dressing and eating, passing the time without incident. You who come from all directions are all intent on seeking the Buddha, seeking the Dharma, seeking liberation, seeking to escape the Three Realms (trayo dhātava). Foolish people! Where do you want to escape to? The Three Realms? Buddhas and Patriarchs are just borrowed names. Do you want to know the Three Realms? It doesn't leave the mind that is listening to the Dharma right now. One thought of greed is the Desire Realm (kāmadhātu), one thought of anger is the Form Realm (rūpadhātu), one thought of delusion is the Formless Realm (arūpadhātu). These are all the furniture in your house. The Three Realms don't say 'I am the Three Realms' themselves, but it is the person who is presently illuminating everything, measuring the world, who gives names to the Three Realms. Virtuous ones, the Four Great Elements (mahābhūta) of the physical body (rūpaskandha) are impermanent, even the spleen, stomach, liver, gallbladder, hair, nails, and teeth. In the end, you can only see the empty nature (śūnyatā) of all dharmas. The place where one thought of your mind can rest is called the Bodhi Tree (bodhi-vṛkṣa); the place where one thought of your mind cannot rest is called the Tree of Ignorance (avidyā-vṛkṣa). Ignorance has no dwelling place, ignorance has no beginning and no end. If you cannot stop your thoughts, you will climb the Tree of Ignorance and enter the Six Paths and Four Births (ṣaḍ-gatī catasro yonaya), wearing fur and horns. If you can stop, then it is the pure realm of the body. If you have no arising of thought, then you ascend the Bodhi Tree. The supernatural powers and transformations of the Three Realms, the mind-made body (manomayakāya), the joy of Dharma and the bliss of dhyana (dharma-prīti dhyāna-sukha), the light of the body shining by itself, desiring to wear thousands of layers of brocade, desiring to eat all kinds of delicacies, and there will be no more illnesses. Bodhi has no dwelling place, therefore there is no one who obtains it. Followers of the Way, what do great heroes still doubt? What is being used right now, who is it? Grasp it and use it, don't be attached to names, this is called the Profound Principle. The Profound Principle is the Dharma that you see and do not dislike. The ancients said:
心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。
道流。如禪宗見解。死活循然。參學之人。大鬚子細。如主客相見。便有言論往來。或應現形。或全體作用。或把機權喜怒。或現半身。或乘師子。或乘象王。如有真正覺人便喝。先拈出一個膠盆子。善知識不辨是境。便上他境上作模作樣。學人便喝。前人不肯放。此是膏肓之病。不堪醫。喚作客看主。或是善知識不拈出物。隨學人問處即奪。學人被奪。抵死不放。此是主看客。或有學人應一個清凈境。出善知識前。善知識辨得是境。把得拋向坑裡。學人言。大好。善知識即云。咄哉。不識好惡。學人便禮拜。此喚作主看主。或有學人披枷帶鎖。出善知識前。善知識更為安一重枷鎖。學人歡喜。彼此不辨。呼為客看客。大德。山僧如是所舉。皆是辨魔揀異。知其邪正。
道流。實情大難。佛法幽玄。解得可可地。山僧竟日與他說破。學者總不在意。千遍萬遍。腳底蹋過。黑沒𡨧地。無一個形段。歷歷孤明。學人信不及。便向名句上生解。年登半百。只管傍家負死屍行。擔卻擔子天下走。索草鞋錢有日在。
大德。山僧說向外無法。學人不會。便即向里作解。便即倚壁座。舌拄上腭。湛然不動。取此為是祖門佛法也。大錯。是你若取不動清凈境
【現代漢語翻譯】 現代漢語譯本：心隨萬境轉，于這流轉之處，實能領悟幽深之理。順應這流動的變化，便能認識本性，無喜亦無憂。
修行者們，如同禪宗的見解，生死往來循環不息。參禪學習的人，必須非常仔細。就像主人和客人相見，便有言語的交流往來。或者應機顯現各種形態，或者全體發揮作用。或者掌握權柄，表現喜怒之情。或者顯現半身，或者乘坐獅子，或者乘坐象王。如果遇到真正覺悟的人，便會大喝一聲，先拿出一個粘著力很強的盆子（膠盆子，比喻迷惑人的事物）。有些善知識不能辨別這是外境，便在那外境上模仿，做樣子。學人便喝斥他。前人不肯放手。這是病入膏肓，無法醫治。這叫做客看主。或者有些善知識不拿出任何東西，隨著學人提問的地方就奪走他的見解。學人被奪走見解，拚死也不放手。這叫做主看客。或者有學人呈現一個清凈的境界，來到善知識面前。善知識辨別出這是外境，抓住它扔到坑裡。學人說：『太好了！』善知識就說：『唉！真是不識好壞。』學人便禮拜。這叫做主看主。或者有學人披著枷鎖，帶著鐐銬，來到善知識面前。善知識又給他安上一重枷鎖。學人很高興，彼此不能辨別。這叫做客看客。各位大德，我所舉的這些例子，都是爲了辨別魔境，揀擇差異，知道什麼是邪，什麼是正。
修行者們，真實的情況非常難以理解。佛法幽深玄妙。如果理解得馬馬虎虎，我整天與他們說破，學者們總是不在意。千遍萬遍，從腳底下踩過，黑乎乎地，沒有一個具體的形象。明明歷歷孤明，學人卻不相信，便在名相語句上生出理解。年紀到了半百，只顧著像寄居蟹一樣揹著死屍行走。挑著擔子在天下奔走，總有一天要索取草鞋錢。
各位大德，我說向外沒有法，學人不能理解，便向內去理解。便靠著墻壁坐著，舌頭抵著上顎，湛然不動。認為這就是祖師禪的佛法。大錯特錯。如果你執著于不動的清凈境界
【English Translation】 English version: The mind follows the myriad realms and turns. In the turning, one can truly grasp the profound. Following the flow, one recognizes the nature, without joy or sorrow.
Fellow practitioners, like the views of the Zen school, life and death cycle continuously. Those who study Zen must be very careful. It's like a host and guest meeting, where there is verbal exchange. Or manifesting various forms according to the situation, or the entire body functioning. Or grasping authority, expressing joy and anger. Or appearing as half a body, or riding a lion, or riding an elephant king. If encountering a truly enlightened person, they will shout loudly, first presenting a sticky basin (glue basin, a metaphor for things that delude people). Some good teachers cannot distinguish this as an external realm, and then imitate and act on that external realm. The student then shouts at them. The former person refuses to let go. This is a disease that has penetrated the marrow and cannot be cured. This is called the guest looking at the host. Or some good teachers do not present anything, and seize the student's view wherever they ask. The student, having their view seized, desperately refuses to let go. This is called the host looking at the guest. Or a student presents a pure state, coming before the good teacher. The good teacher discerns that this is an external realm, grabs it and throws it into a pit. The student says, 'Excellent!' The good teacher then says, 'Alas! Truly not knowing good from bad.' The student then bows. This is called the host looking at the host. Or a student comes before the good teacher, wearing a yoke and shackles. The good teacher then puts another layer of shackles on them. The student is very happy, and neither can distinguish. This is called the guest looking at the guest. Virtuous ones, the examples I have given are all for distinguishing demonic states, selecting differences, and knowing what is evil and what is right.
Fellow practitioners, the true situation is very difficult to understand. The Buddha-dharma is profound and mysterious. If understood carelessly, even if I explain it to them all day long, the students do not pay attention. Thousands and tens of thousands of times, they step over it with their feet, darkly and obscurely, without a concrete form. Clearly and distinctly bright, the students do not believe it, and then generate understanding based on names and phrases. Reaching the age of fifty, they only care about carrying a dead corpse like a hermit crab. Carrying the burden and running around the world, there will be a day when they ask for straw sandal money.
Virtuous ones, I say that there is no dharma outside, and the students do not understand, so they understand it internally. Then they lean against the wall and sit, with their tongue touching the upper palate, serenely unmoving. They think that this is the Buddha-dharma of the Zen school. A big mistake. If you cling to the unmoving pure state
為是。你即認他無明為即主。古人云。湛湛黑暗深坑。實可怖畏。此之是也。你若認他動者。是一切草木皆解動。應可是道。所以動者是風大。不動者是地大。動與不動。俱無自性。你若向動處捉他。他向不動處立。你若向不動處捉他。他向動處立。譬如潛泉魚。鼓波而自躍。
大德。動與不動是二種境。還是無依道人用動用不動。如諸方學人來。山僧此間作三種根器斷。如中下根器來。我便奪其境。而不除其法。或中上根器來。我便境法但奪。如上上根器來。我便境法人俱奪。如有出格見解人來。山僧此間便全體作用。不歷根器。大德。到者里。學人著力處不通風。石火電光即過了也。學人若眼定動。即沒交涉。擬心即差。動念即乖。有人解者。不離目前。
大德。你擔缽囊屎擔子傍家走。求佛求法。即今與么馳求底。你還識渠么。活撥撥地。只是勿根株。擁不聚。撥不散。求著即轉遠。不求還在目前。靈音囑耳。若人不信。徒勞百年。道流。一剎那間便入華藏世界。入毗盧遮那國土。入解脫國土。入神通國土。入清凈國土。入法界。入穢入凈。入凡入聖。入餓鬼畜生。處處討覓尋。皆不見有生有死。唯有空名。幻化空花。不勞把捉。得失是非。一時放卻。
道流。山僧佛法。的的相承。從麻浴
【現代漢語翻譯】 現代漢語譯本：這是因為你認取了無明（avidyā，佛教術語，指對事物真相的迷惑和無知）作為主宰。古人說：『湛湛黑暗深坑，實在令人恐懼。』說的就是這種情況。你如果認為動的是道，那麼一切草木都會動，難道它們都可以是道嗎？所以，動的是風大（vāyu-dhātu，佛教術語，指構成世界的風的元素），不動的是地大（pṛthivī-dhātu，佛教術語，指構成世界的地的元素）。動與不動，都沒有自性（svabhāva，佛教術語，指事物自身存在的性質）。你若在動處去捉它，它就在不動處顯現；你若在不動處去捉它，它就在動處顯現。譬如潛藏在泉水中的魚，鼓動水波而跳躍出來。 大德（mahānta，對僧人的尊稱）。動與不動是兩種境界。還是無依道人（指不執著于任何事物，自由自在的修行者）用動用不動？如同各方學人來此，我在此處用三種方式來判斷他們的根器（indriya，佛教術語，指眾生的根性、資質）：如果來的是中下根器的人，我就奪去他們的境界，但不去除他們的法（dharma，佛教術語，指佛法、規律、法則）；如果來的是中上根器的人，我就境界和法都奪去；如果來的是上上根器的人，我就境界、法和人都一起奪去。如果有見解超群的人來，我就全部施展作用，不拘泥於根器。大德，到了這裡，學人著力之處不通風，石火電光般迅速就過去了。學人如果眼光停留在動上，就沒關係了。如果用心思去揣測，就錯了；如果動了念頭，就乖了。有人能理解這些，就不會離開眼前。 大德。你挑著缽囊（pātra，佛教術語，指僧人所用的食器）和屎擔子到處跑，求佛求法。現在這樣奔波追求的你，還認識它嗎？活潑潑地，只是沒有根株，聚攏不來，撥弄不散。越是追求，就離得越遠；不追求，它就在眼前。靈音在耳邊囑咐，如果人不相信，徒勞百年。道流（指修行人）。一剎那間便進入華藏世界（Avataṃsaka-vyūha，佛教術語，指重重疊疊、無盡無邊的世界），進入毗盧遮那（Vairocana，佛教術語，指佛的報身）國土，進入解脫國土，進入神通國土，進入清凈國土，進入法界（dharma-dhātu，佛教術語，指一切法的總稱），進入穢土，進入凈土，進入凡間，進入聖界，進入餓鬼畜生道。處處尋找，都看不見有生有死，唯有空名，幻化空花，不用費力去把握。得失是非，一時都放下。 道流。我的佛法，是真真切切地相承下來的，從麻浴
【English Translation】 English version: This is because you recognize ignorance (avidyā) as the master. The ancients said, 'The dark and deep pit is truly terrifying.' This is what it means. If you recognize movement as the Dao, then all plants and trees can move, should they all be the Dao? Therefore, movement is the wind element (vāyu-dhātu), and stillness is the earth element (pṛthivī-dhātu). Movement and stillness both lack self-nature (svabhāva). If you try to grasp it in movement, it establishes itself in stillness; if you try to grasp it in stillness, it establishes itself in movement. It is like a fish hidden in a spring, leaping out by stirring the waves. Virtuous One (mahānta). Movement and stillness are two kinds of realms. Or does the person of no reliance (referring to a practitioner who is free from attachments) use both movement and stillness? When students from all directions come here, I use three kinds of capacities to judge them: If those of middle or lower capacity come, I seize their realm but do not remove their Dharma (dharma); if those of middle or upper capacity come, I seize both realm and Dharma; if those of highest capacity come, I seize realm, Dharma, and person all together. If someone with outstanding insight comes, I employ the entire function without being bound by capacity. Virtuous One, arriving here, the student's effort has no effect, it passes as quickly as a spark from flint or a flash of lightning. If the student's eyes are fixed on movement, there is no connection. If you try to conceive it with your mind, you are mistaken; if you have a thought, you are wrong. If someone understands this, they will not leave the present moment. Virtuous One. You carry your bowl-bag (pātra) and dung-burden, running around seeking the Buddha and the Dharma. Do you recognize the one who is now running around seeking? Lively and vibrant, it simply has no roots, cannot be gathered together, cannot be scattered. The more you seek it, the further away it gets; if you don't seek it, it is right before your eyes. The spiritual sound whispers in your ear; if people do not believe, they labor in vain for a hundred years. Followers of the Way, in an instant, you enter the Avataṃsaka-vyūha world, enter the land of Vairocana, enter the land of liberation, enter the land of supernatural powers, enter the land of purity, enter the Dharma-dhātu, enter defilement, enter purity, enter the mundane, enter the sacred, enter the realms of hungry ghosts and animals. Searching everywhere, you see no birth or death, only empty names, illusory flowers in the sky, no need to grasp them. Gain and loss, right and wrong, let them all go at once. Followers of the Way. My Buddha-dharma has been truly and authentically transmitted, from Ma Yu
和尚．丹霞和尚．東土道一和尚．廬山踏石頭。一路行遍天下。無人信得。盡皆起謗。如道一和尚用處。純一無雜。學人三百五百。盡皆不見和尚意。如廬山和尚一旦真正順逆用處。學人不測涯際。悉皆忙然。如丹霞和尚。玩珠隱顯。學人來者。皆悉被罵。如麻浴用處。苦如黃檗。近皆不得。如石鞏用處。向箭頭上覓人。來者皆懼。如山僧今日用處。真正成壞。玩弄神變。入一切境。隨處無事。境不能換。但有來求者。我即便出看渠。渠不識我。我便著數般衣。學人生解。一向入我言句。苦哉。瞎禿子無眼人把我著底衣。認青黃赤白。我脫卻。入清凈境中。學人一見便生忻欲。我又脫卻。學人失心。忙然狂走。言我無衣。我即向渠道。你識我著衣底人否。忽爾回頭。認我了也。
大德。你莫認衣。衣不能動。人能著衣。有個清凈衣。有個無生衣．菩提衣．涅槃衣．有祖衣．有佛衣。大德。但有聲名文句。皆悉是衣變。從臍輪氣海中鼓激。牙齒敲磕。成其句義。明知是幻化。大德。外發聲語業。內表心所法。以思有念。皆悉是衣。你只么認他著底衣為實解。縱經塵劫。只是衣通。三界循還。輪迴生死。不如無事。相逢不相識。共語不知名。令時學人不得。蓋為認名字為解。大䇿子上抄死老漢語。三重五重複子里。
【現代漢語翻譯】 現代漢語譯本 和尚、丹霞和尚（指丹霞天然）、東土道一和尚（指馬祖道一）、廬山踏石頭（指廬山歸宗寺的踏石頭和尚），他們一路行遍天下，卻無人相信他們，盡皆對他們起誹謗。比如道一和尚的用處，純粹專一沒有雜質，學人三五百人，卻都不能理解和尚的意圖。比如廬山和尚一旦真正地順用逆用，學人無法測度其邊際，全都茫然不知所措。比如丹霞和尚，玩弄寶珠時隱時現，學人來者，都被他罵。比如麻浴的用處，苦澀如黃檗，近來的人都不能領會。比如石鞏的用處，在箭頭上尋找人，來的人都感到恐懼。比如我山僧今日的用處，真正地成就和破壞，玩弄神通變化，進入一切境界，隨處都沒有事，境界不能改變我。只要有人來求法，我就出來看他。他不認識我，我就穿上幾件不同的衣服，學人生出種種理解，一味地陷入我的言語之中，真是可悲啊！瞎禿子、沒有眼睛的人，把我穿在身上的衣服，認作青黃赤白。我脫掉衣服，進入清凈的境界中，學人一見就生出歡喜貪慾。我又脫掉衣服，學人失去心智，茫然狂奔，說我沒有衣服。我就對他們說，你認識我穿衣服的那個人嗎？忽然回頭，就認出我了。
大德，你不要執著于衣，衣不能動，人能穿衣。有清凈衣，有無生衣、菩提衣、涅槃衣，有祖衣，有佛衣。大德，只要有聲名文句，都是衣的變化，從臍輪氣海中鼓動，牙齒敲擊，形成句子的意義，明明知道是幻化。大德，外在發出的聲音語言，內在表達的心所法，以思慮有念頭，都是衣。你只把他們穿的衣當作真實的理解，縱然經過無數劫，也只是衣通，在三界中循環，輪迴生死，不如無事。相逢不相識，共同說話卻不知姓名，讓現在的學人不能領悟，是因為把名字當作理解。在大冊子上抄寫死板的老套話，三重五重地重複。
【English Translation】 English version The monks, Danxia Heshang (Danxia Tianran), Dongtu Daoyi Heshang (Mazu Daoyi), Lushan Tashi Tou (Tashi Tou Heshang of Guizong Temple in Lushan), they traveled all over the world, but no one believed them, and everyone slandered them. For example, Daoyi Heshang's usage is pure and without impurities, but the three to five hundred students could not understand the monk's intention. For example, once the Lushan monk truly used things in accordance with or against the grain, the students could not measure its boundaries and were all at a loss. For example, Danxia Heshang, playing with the pearl, sometimes visible and sometimes hidden, all the students who came were scolded by him. For example, the use of Ma Yu (hemp bath) is as bitter as huangbo (cork tree), and people nowadays cannot comprehend it. For example, the use of Shigong is to look for people on the arrow, and those who come are afraid. For example, the use of this mountain monk today is to truly accomplish and destroy, playing with supernatural powers and transformations, entering all realms, and there is nothing to do everywhere, and the realm cannot change me. As long as someone comes to seek the Dharma, I will come out to see him. If he doesn't recognize me, I will put on several different clothes, and the students will have all kinds of understandings, and they will fall into my words. It's really sad! Blind bald men, people without eyes, recognize the clothes I wear as green, yellow, red, and white. I take off my clothes and enter the pure realm, and the students immediately generate joy and desire. I take off my clothes again, and the students lose their minds and run around in a daze, saying that I have no clothes. Then I say to them, do you recognize the person I was when I was wearing clothes? Suddenly turning their heads, they recognize me.
Virtuous ones, do not be attached to clothes. Clothes cannot move, but people can wear clothes. There are pure clothes, unborn clothes, Bodhi clothes, Nirvana clothes, ancestral clothes, and Buddha clothes. Virtuous ones, as long as there are names and words, they are all changes of clothes, agitated from the navel chakra and qi sea, and the teeth knock together to form the meaning of the sentences. It is clear that they are illusions. Virtuous ones, the external sounds and languages express the mental dharmas internally, and thinking with thoughts are all clothes. If you only regard the clothes they wear as the real understanding, even after countless kalpas, it is only clothing penetration, circulating in the three realms, and reincarnating in birth and death. It is better to have nothing to do. Meeting without recognizing each other, talking together without knowing the name, makes it impossible for current students to understand, because they regard names as understanding. Copying rigid old sayings on large books, repeating them three or five times.
不教人見。道是玄旨。以為保重。大錯。瞎屢生。你向枯骨上覓什麼汁。有一般不識好惡。向教中取意度商量。成於句義。如把屎塊子向口裡含了。吐過與別人。猶如俗人打傳口令相似。一生虛過也。道我出家。被他問著佛法。便即杜口無詞。眼似漆突。口如楄檐。如此之類。逢彌勒出世。移寄他方世界。寄地獄受苦。
大德。你波波地往諸方覓什麼物。踏你腳版闊。無佛可求。無道可成。無法可得。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。道流。真佛無形。真道無體。真法無相。三法混融。和合一處。辨既不得。喚作忙忙業識眾生。
問。如何是真佛．真法．真道。乞師開示。
師云。佛者。心清凈是。法者。心光明是。道者。處處無礙凈光是。三即一。皆是空名而無實有。如志公作道人。唸唸心不間斷。自達磨大師從西土來。只是覓個不受人惑底人。后遇二祖。一言便了。始知從前虛用功夫。山僧今日見處與祖佛不別。若第一句中得。與祖佛為師。若第二句中得。與人天為師。若第三句中得。自救不了。
問。如何是西來意。
師云。若有意。自救不了。
云既無意。云何二祖得法。
師云。得者是不得。
云既若不得。云何是不得底意。
【現代漢語翻譯】 現代漢語譯本： 不教人領會。說這是玄妙的宗旨，以為是珍貴的東西，大錯特錯。真是個瞎子！你向枯骨上尋找什麼汁液？有一種人不識好壞，在教義中隨意揣測，拘泥於字句的解釋。就像把糞塊含在嘴裡，吐出來給別人一樣。猶如世俗之人傳口令遊戲，一生虛度。說我出了家，被別人問到佛法，就立刻閉口無言，眼睛像黑漆漆的煙囪，嘴巴像扁擔。像這樣的人，即使遇到彌勒（Maitreya，未來佛）出世，也要被轉移到其他世界，送到地獄受苦。
大德（Mahāthera，德高望重的比丘）。你到處奔波尋找什麼？你腳下這片土地廣闊無垠，沒有佛可以求，沒有道可以成就，沒有法可以獲得。向外尋求有形有相的佛，與你的本性並不相符。想要認識你的本心，既不是聚合也不是分離。修行人啊，真佛沒有形狀，真道沒有本體，真法沒有相狀。三者融合在一起，無法分辨，就被稱為忙忙碌碌的業識眾生。
問：什麼是真佛、真法、真道？請師父開示。
師父說：佛，就是心清凈。法，就是心光明。道，就是處處無礙的清凈光明。三者實為一體，都是空名而沒有實體。如志公（寶誌禪師）修行，唸唸之間心不間斷。達摩大師（Bodhidharma）從西土（印度）而來，只是尋找一個不受人迷惑的人。後來遇到二祖慧可（Huike），一句話就明白了。才知道從前白費功夫。我今天所見與歷代祖師和佛沒有區別。如果在第一句話中領悟，就可以與祖師和佛為師。如果在第二句話中領悟，就可以與人天為師。如果在第三句話中領悟，就自身難保。
問：什麼是西來意（Bodhidharma帶來的禪宗真意）？
師父說：如果有所謂的『意』，就自身難保。
問：既然沒有『意』，為什麼二祖慧可（Huike）能得法？
師父說：所謂『得』，就是『不得』。
問：既然是『不得』，那麼什麼是這『不得』的『意』？
【English Translation】 English version: They don't teach people to see. They say it's a profound principle, thinking it's something precious. Utterly wrong. Blind fools! What juice are you seeking on dry bones? There are those who don't know good from bad, arbitrarily interpreting the teachings, clinging to the meaning of words. It's like putting a piece of dung in your mouth, then spitting it out for others. Like common people playing a game of passing on a message, they waste their entire lives. They say I've left home (become a monk), but when asked about the Buddha-dharma, they immediately become speechless, their eyes like black lacquer chimneys, their mouths like carrying poles. People like this, even if Maitreya (the future Buddha) appears in the world, will be transferred to other worlds, sent to hell to suffer.
Virtuous ones (Mahāthera, venerable monks). What are you busily seeking everywhere? The ground you stand on is vast. There is no Buddha to seek, no Way to achieve, no Dharma to obtain. Seeking a Buddha with form and appearance externally is not like your true nature. If you want to know your original mind, it's neither together nor apart. Practitioners, the true Buddha has no form, the true Way has no substance, the true Dharma has no appearance. The three are mixed and merged, indistinguishable, and are called busy, karmic-consciousness beings.
Question: What is the true Buddha, the true Dharma, the true Way? Please, Master, enlighten us.
The Master said: Buddha is the purity of mind. Dharma is the light of mind. Way is the unobstructed pure light everywhere. The three are one, all empty names without real substance. Like Zhi Gong (Baizhi Chan Master) practicing the Way, his mind is unceasing from moment to moment. Bodhidharma (達摩大師) came from the Western Land (India) simply to find someone who is not deluded by others. Later, he met the Second Patriarch, Huike (慧可), and understood with a single word. Only then did he realize that he had wasted his efforts before. What I see today is no different from the ancestral Buddhas. If you understand in the first phrase, you can take the ancestral Buddhas as your teachers. If you understand in the second phrase, you can take humans and devas as your teachers. If you understand in the third phrase, you cannot save yourself.
Question: What is the meaning of the Western Coming (Bodhidharma's Zen intention)?
The Master said: If there is such a thing as 'intention', you cannot save yourself.
Question: Since there is no 'intention', how did the Second Patriarch, Huike (慧可), obtain the Dharma?
The Master said: What is 'obtained' is 'not obtained'.
Question: Since it is 'not obtained', then what is the 'intention' of this 'not obtained'?
師云。為你向一切處馳求。心不能歇。所以祖師言。咄哉丈夫。將頭覓頭。你言下便自迴光返照。更不別求。知身心與祖佛不別。當下無事。方名得法。大德。山僧今時事不獲已。話度說出許多不才凈。你且莫錯。據我見處。實無許多般道理。要用便用。不用便休。
只如諸方說六度萬行以為佛法。我道是莊嚴門．佛事門。非是佛法。乃至持齋持戒。擎油不滟。道眼不明。盡須抵債。索飯錢有日在。何故如此。入道不通理。復身還信施。長者八十一。其樹不生耳。乃至孤峰獨宿。一食卯齋。長坐不臥。六時行道。皆是造業底人。乃至頭目髓腦。國城妻子。像馬七珍。盡皆舍施。如是等見。皆是苦身心故。還招惡果。不如無事。純一無雜。乃至十地滿心菩薩皆求此。道流。軌跡了不可得。所以諸天歡喜。地神捧足。十方諸佛無不稱歎。緣何如此。為今聽法道人用處無軌跡。
問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。未審此意如何。乞師指示。
師云。大通者。是自己。于處處達其萬法無性無相。名為大通。智勝者。於一切處不疑。不得一法。名為智勝。佛者。心清凈光明。透徹法界。得名為佛。十劫坐道場者。十波羅蜜是。佛法不現前者。佛本不生。法本不滅。云何更有現前。不
【現代漢語翻譯】 現代漢語譯本： 禪師說：『因為你向一切處馳求，心不能止息。所以祖師說：「咄哉丈夫，將頭覓頭。」你若當下便能迴光返照，不再向外尋求，明白自身心與祖佛並無差別，當下便無事，這才叫做得法。』各位，我今天實在不得已，說了這麼多不中聽的話，你們可別誤會。依我看來，實在沒有那麼多道理。要用就用，不用就放下。 就像各處禪師說的六度萬行，認為是佛法。我說那是莊嚴門、佛事門，不是真正的佛法。乃至持齋持戒，小心翼翼地端著油燈怕油灑出來，如果道眼不明，最終都要償還債務，償還飯錢的日子總會到來。為什麼會這樣呢？因為入道卻不通達真理，最終還是以自身來償還信徒的佈施。就像長者活到八十一歲，那棵樹卻不長耳朵一樣。乃至獨自在孤峰上睡覺，一天只吃一頓飯，在卯時進食，長期打坐不睡覺，一天六個時辰都在修行，這些都是在造業的人。乃至捨棄頭目髓腦、國家城池、妻子兒女、象馬七珍，像這樣的見解，都是在苦待身心，反而會招來惡果。不如什麼都不做，保持純一無雜的狀態。乃至十地滿心菩薩都在追求這個。各位，這種境界軌跡了不可得，所以諸天歡喜，地神捧足，十方諸佛無不稱讚。因為什麼緣故呢？因為現在聽法的道人，用功之處了無痕跡。 有人問：『大通智勝佛（Mahābhijñābhū，具有大神通智慧的佛），十劫（kalpa，極長的時間單位）坐在道場，佛法卻不現前，不能成就佛道，不知這是什麼意思？請禪師開示。』 禪師說：『所謂「大通」，就是指自己，在任何地方都能通達萬法空性無相，這就叫做「大通」。所謂「智勝」，就是在一切處都沒有疑惑，不執著于任何一法，這就叫做「智勝」。所謂「佛」，就是指心清凈光明，透徹法界，才能稱為佛。所謂「十劫坐道場」，就是指修持十波羅蜜（十種到達彼岸的方法）。所謂「佛法不現前」，是因為佛本來不生，法本來不滅，怎麼會有現前不現前之說呢？』
【English Translation】 English version: The Master said, 'Because you seek everywhere, your mind cannot rest. Therefore, the Patriarch said, "Alas, man! Using your head to look for your head." If you can immediately turn your light inward and not seek elsewhere, knowing that your body and mind are no different from the Patriarch Buddha, then there is nothing to do, and this is called attaining the Dharma.' Worthy ones, I am compelled to speak so frankly today. Don't misunderstand me. In my view, there are not so many principles. Use them when needed, and put them down when not needed. Just as the various teachers speak of the Six Perfections (ṣaṭpāramitā) and myriad practices as the Buddha-dharma, I say that they are the gates of adornment and the gates of Buddhist activities, but not the Buddha-dharma itself. Even holding fast to vegetarianism and precepts, and carefully carrying oil without spilling it, if your Dharma-eye is not clear, you will eventually have to repay your debts. The day will come when you have to repay the cost of your meals. Why is this so? Because you enter the Way without understanding the principle, and you end up repaying the alms of the faithful with your own body. Like an elder who lives to eighty-one, but the tree does not grow ears. Even dwelling alone on a solitary peak, eating only one meal a day at dawn, sitting in meditation for long periods without sleeping, and practicing the Way for six periods of the day, all these are people creating karma. Even sacrificing your head, eyes, marrow, brain, country, city, wife, children, elephants, horses, and the seven treasures, such views are all about tormenting the body and mind, and will only bring about evil consequences. It is better to do nothing, to remain pure and unmixed. Even Bodhisattvas at the tenth stage of development seek this. Followers of the Way, the traces of this state are impossible to find. Therefore, the gods rejoice, the earth spirits support your feet, and all the Buddhas of the ten directions praise it. Why is this so? Because the practitioners who listen to the Dharma now leave no trace in their practice. Someone asked, 'The Buddha Mahābhijñābhū (大通智勝佛, Buddha of Great Penetrating Wisdom), sat in the place of enlightenment for ten kalpas (劫, an extremely long period of time), but the Buddha-dharma did not appear before him, and he could not attain Buddhahood. What does this mean? Please explain, Master.' The Master said, '"Great Penetration" (大通) refers to oneself, being able to penetrate the emptiness and formlessness of all dharmas everywhere. This is called "Great Penetration." "Wisdom Victory" (智勝) means having no doubts in all places and not being attached to any dharma. This is called "Wisdom Victory." "Buddha" (佛) refers to a mind that is pure, clear, and bright, penetrating the entire Dharma-realm. This is what it means to be called a Buddha. "Sitting in the place of enlightenment for ten kalpas" refers to practicing the Ten Perfections (十波羅蜜, ten pāramitās). "The Buddha-dharma does not appear before him" means that the Buddha is originally unborn, and the Dharma is originally unextinguished. How can there be any talk of appearing or not appearing?'
得成佛道者。佛不應更作佛。古人云。佛常在世間。而不染世間法。道流。你欲得作佛。莫隨境緣分別。所以心生種種法生。心滅種種法滅。一心不生。萬法無咎。世與出世。無佛無法。亦不現前。亦不曾失。設有者。皆是名言章句。接引小兒。施設藥病。表顯名句。且名句不自名句。還是你目前昭昭靈靈鑒覺聞知照燭底安一切名句。大德。造五無間業。方得解脫。
問。如何是五無間業。
師云。殺父．害母．出佛身血．破和合僧．焚燒經像等。此是五無間業。
云如何是父。
師云。無明是父。你一念心求起滅處不得。如響應空。隨處無事。名為殺父。
云如何是母。
師云。貪愛為母。你一念心入欲界中。求其貪愛。唯見諸法空相。處處無著。名為害母。
云如何是出佛身血。
師云。你向清凈法界中。無一念心生解。便處處不分別。是出佛身血。
云。如何是破和合僧。
師云。你一念心正達煩惱結使。如空無所依。是破和合僧。
云。如何是焚燒經像。
師云。見因緣空．心空．法空。一念決定。迥然無事。便是焚燒經像。大德。若如是達得。免被他凡聖名礙。為你只向空拳指上生實解。根境法中虛捏怪。自輕而退屈。言我是
【現代漢語翻譯】 現代漢語譯本： 那些已經成就佛道的人，佛不應該再成為佛。古人說，佛常在世間，卻不被世間法所污染。修行的人啊，你如果想要成佛，就不要隨著外在環境和因緣去分別。所以，心生起，種種法就生起；心滅掉，種種法就滅掉。一心不生，萬法就沒有過失。世間和出世間，沒有佛也沒有法，既不顯現於眼前，也不曾失去。即使有，也都是名言章句，用來接引小孩子，施設藥病，表顯名句。而且名句本身並不能自稱為名句，還是你目前清清楚楚、靈敏覺察、聞知照耀的那個東西安立一切名句。大德啊，造作五無間業，才能得到解脫。
問：什麼是五無間業？
師父說：殺父、害母、出佛身血、破壞和合僧、焚燒經像等，這就是五無間業。
問：什麼是父？
師父說：無明就是父。你一念心想要尋找生起和滅去的地方卻找不到，就像回聲在空中，隨處都沒有實事，這就叫做殺父。
問：什麼是母？
師父說：貪愛就是母。你一念心進入欲界之中，想要尋找貪愛，卻只見到諸法空相，處處都沒有執著，這就叫做害母。
問：什麼是出佛身血？
師父說：你向清凈法界中，沒有一念心生起知解，便處處不分別，這就是出佛身血。
問：什麼是破壞和合僧？
師父說：你一念心真正通達煩惱結使，如同虛空一樣無所依靠，這就是破壞和合僧。
問：什麼是焚燒經像？
師父說：見到因緣是空的、心是空的、法是空的，一念決定，完全沒有事情，這就是焚燒經像。大德啊，如果像這樣通達，就能免於被凡聖之名所障礙。因為你只是在空拳的指頭上產生真實的理解，在根、境、法中虛假地捏造怪異，自己輕視自己而退縮，說『我是……』
【English Translation】 English version: Those who have attained Buddhahood, the Buddha should not become a Buddha again. The ancients said, 'The Buddha is always in the world, yet is not tainted by worldly dharmas.' Practitioners, if you wish to become a Buddha, do not follow external circumstances and conditions to discriminate. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. If the one mind does not arise, all dharmas are without fault. In the world and beyond the world, there is neither Buddha nor Dharma; neither appearing before you, nor ever lost. Even if there were, they are all just nominal expressions and phrases, used to guide children, administer medicine for illness, and express nominal phrases. Moreover, the nominal phrase cannot name itself; it is still that which is clearly and spiritually aware, hearing, knowing, illuminating, and establishing all nominal phrases at this very moment. Virtuous ones, only by committing the five heinous offenses can one attain liberation.
Question: What are the five heinous offenses (five anantariya karmas)?
The Master said: Killing one's father, killing one's mother, shedding the blood of a Buddha, disrupting the Sangha (harmonious community), and burning scriptures and images. These are the five heinous offenses.
Question: What is 'father'?
The Master said: Ignorance (avidya) is 'father.' If you seek the place of arising and ceasing in a single thought and cannot find it, like an echo in the void, without any real substance anywhere, this is called 'killing the father.'
Question: What is 'mother'?
The Master said: Craving and love (trsna) are 'mother.' If you enter the desire realm in a single thought, seeking craving and love, but only see the empty nature of all dharmas, without attachment anywhere, this is called 'killing the mother.'
Question: What is 'shedding the blood of a Buddha'?
The Master said: If you do not give rise to any understanding in the pure Dharma realm with a single thought, and therefore do not discriminate anywhere, this is 'shedding the blood of a Buddha.'
Question: What is 'disrupting the Sangha'?
The Master said: If you truly penetrate the bonds of afflictions (kleshas) with a single thought, like the void without any support, this is 'disrupting the Sangha.'
Question: What is 'burning scriptures and images'?
The Master said: Seeing that conditions (hetu-pratyaya) are empty, the mind is empty, and the dharmas are empty, with a single thought of certainty, there is absolutely nothing to do; this is 'burning scriptures and images.' Virtuous ones, if you understand in this way, you can avoid being obstructed by the names of ordinary beings and sages. Because you only generate a real understanding on the finger pointing of an empty fist, falsely fabricating strangeness in the realms of the senses, objects, and dharmas, belittling yourself and retreating, saying, 'I am...'
凡夫。他是聖人。禿屢生。有甚死急。披他師子皮。卻作野干鳴。大丈夫漢不作丈夫氣息。自家屋裡物不肯信。只么向外覓。上他古人閑名句。倚陰博陽。不能持達。逢境便緣。逢塵便執。觸處惑起。自無準定。
道流。莫取山僧說處。何故。說無憑據。一期間涂盡虛空。如彩𦘕像等喻。道流。莫將佛為究竟。我見猶如廁孔。菩薩羅漢儘是枷鎖縛人底物。所以文殊仗劍殺于瞿曇。鴦掘持刀害於釋氏。道流。無佛可得。乃至三乘五性。圓頓教跡。皆是一期藥病相治。並無實法。設有。皆是相似表顯路布文字。差排且如是說。
道流。有一般禿子便向里許著功。擬求出世之法。錯了也。若人求佛。是人失佛。若人求道。是人失道。若人求祖。是人失祖。大德。莫錯。我且不取你解經論。我亦不取你國王大臣。我亦不取你辨似懸河。我亦不取你聦明智慧。唯要你真正見解。
道流。設解得百本經論。不如一個無事底阿師。你解得。即輕蔑他人。勝負修羅。人我無明。長地獄業。如善星比丘解十二分教。生身陷地獄。大地不容。不如無事休歇去。饑來吃飯。睡來閤眼。愚人笑我。智乃知焉。道流。莫向文字中求。心動疲勞。吸冷氣無益。不如一念緣起無生。超出三乘。權學菩薩。
大德。莫因循過日
【現代漢語翻譯】 現代漢語譯本： 這些凡夫俗子，明明是聖人（指本性清凈），卻像禿驢一樣愚昧。他們急於求成，就像披著獅子皮，卻發出野狼的嚎叫。真正的大丈夫不會表現出小男人的樣子，不相信自己本有的東西，只向外尋求。他們迷戀古人的空洞名句，想依靠外力來獲得成功，卻不能通達真理。一遇到外境就隨波逐流，一接觸到塵埃就執迷不悟，到處生起迷惑，自己沒有主見。
各位道友，不要執著於我所說的。為什麼呢？因為我說的話沒有固定的依據。我有時會用空虛的比喻來描繪整個虛空，就像用彩色的顏料畫出的虛幻形象。各位道友，不要把佛（Buddha）當作最終的歸宿。在我看來，佛就像廁所的糞坑一樣。菩薩（Bodhisattva）、羅漢（Arhat）都是束縛人的枷鎖。所以，文殊（Manjusri）菩薩曾仗劍要殺 瞿曇（Gautama）， 鴦掘摩羅（Angulimala）曾持刀要殺 釋迦（Sakyamuni）。各位道友，沒有佛可以追求，甚至包括三乘（Three Vehicles）、五性（Five Natures）、圓頓教（Perfect and Sudden Teaching）的痕跡，都只是一時用來對治病癥的藥物，沒有真實的法。即使有，也只是相似的表象，是路邊的文字。姑且這樣說。
各位道友，有些人就喜歡在這些方面下功夫，想要求得超脫世俗的方法，這是錯誤的。如果有人求佛，這個人就會失去佛；如果有人求道，這個人就會失去道；如果有人求祖，這個人就會失去祖。各位大德，不要搞錯了。我並不需要你們解釋經論，我也不需要你們是國王大臣，我也不需要你們能言善辯，我也不需要你們聰明智慧，我只需要你們真正見到真理。
各位道友，即使能理解幾百本經論，也不如一個無所事事的阿師（Acharya）。你們理解了經論，就會輕視他人，像修羅（Asura）一樣爭強好勝，產生人我執，增長地獄的業。就像善星比丘（Subhuti）理解了十二分教（Twelve Divisions of the Teachings），卻生身墮入地獄，大地都無法容納他。不如無所事事地休息，餓了就吃飯，困了就睡覺。愚蠢的人會嘲笑我，聰明的人卻明白我的意思。各位道友，不要在文字中尋求真理，那樣只會心神疲憊，吸入冷氣毫無益處。不如一念之間體悟緣起性空，就能超出三乘，超越權宜之計的菩薩。
各位大德，不要虛度光陰。
【English Translation】 English version: These ordinary people, though inherently saints (referring to the pure nature), are as foolish as bald donkeys. They are eager for quick results, like wearing a lion's skin but howling like jackals. A true great man does not act like a petty man, disbelieving in what he inherently possesses, seeking only externally. They are infatuated with the empty phrases of the ancients, trying to rely on external forces for success, yet unable to understand the truth. They drift with external circumstances, clinging to dust, giving rise to confusion everywhere, lacking their own judgment.
Fellow practitioners, do not cling to what I say. Why? Because my words have no fixed basis. I sometimes use empty metaphors to describe the entire void, like illusory images painted with colored pigments. Fellow practitioners, do not take the Buddha (Buddha) as the ultimate destination. In my view, the Buddha is like a latrine pit. Bodhisattvas (Bodhisattva) and Arhats (Arhat) are all shackles that bind people. Therefore, Manjusri (Manjusri) Bodhisattva once drew his sword to kill Gautama (Gautama), and Angulimala (Angulimala) once held a knife to kill Sakyamuni (Sakyamuni). Fellow practitioners, there is no Buddha to pursue, not even the traces of the Three Vehicles (Three Vehicles), the Five Natures (Five Natures), or the Perfect and Sudden Teaching (Perfect and Sudden Teaching), all of which are merely temporary medicines to treat illnesses, with no real Dharma. Even if there is, it is only a similar appearance, words on the roadside. Let's just say it that way for now.
Fellow practitioners, some people like to put effort into these things, trying to seek a way to transcend the world, which is wrong. If someone seeks the Buddha, that person will lose the Buddha; if someone seeks the Tao, that person will lose the Tao; if someone seeks the Ancestor, that person will lose the Ancestor. Great virtues, do not be mistaken. I do not need you to explain the scriptures and treatises, nor do I need you to be kings and ministers, nor do I need you to be eloquent, nor do I need you to be intelligent and wise, I only need you to truly see the truth.
Fellow practitioners, even if you can understand hundreds of scriptures and treatises, it is not as good as an idle Acharya (Acharya). If you understand the scriptures and treatises, you will despise others, compete and strive like Asuras (Asura), generate attachment to self and others, and increase the karma of hell. Just like Subhuti (Subhuti) Bhikkhu, who understood the Twelve Divisions of the Teachings (Twelve Divisions of the Teachings), but fell into hell alive, and the earth could not contain him. It is better to rest idly, eat when hungry, and sleep when sleepy. Fools will laugh at me, but the wise will understand my meaning. Fellow practitioners, do not seek truth in words, it will only exhaust your mind and body, and inhaling cold air is useless. It is better to realize the emptiness of dependent origination in a single thought, and you can transcend the Three Vehicles and surpass the expedient Bodhisattvas.
Great virtues, do not waste your time.
。山僧往日未有見處時。黑漫漫地。光陰不可空過。腹熱心忙。奔波訪道。后還得力始到。今日共道流如是話度。勸諸道流。莫為衣食。看世界易過。善知識難過。如優曇華時一現耳。你諸方聞道。有個臨濟老漢出來。便擬問難。教諸不得。被山僧全體作用。學人空開得眼。口總動不得。懵然不知以何答我。我向伊道。龍象蹴踏。非驢所堪。你諸處只指胸點助。道我解禪解道。三個兩個。到者里不柰何。咄哉。你將者個身心。到處簸兩片皮。誑呼閭閻。吃鐵棒有日在。非出家兒。盡向阿修羅界攝。
夫如至理之道。非諍論而求。激揚鏗鏘以摧外道。至於佛祖相承。更無別意。設有言教。落在化儀。三乘五性。人天因果。如圓頓之教。又且不然。童子善財皆不求過。大德。莫錯用心。如大海不停死屍。只么擔卻。擬天下走。自起見障。以礙於心。日上無雲。麗天普照。眼中無翳。空里無花。道流。你欲得如法。但莫生疑。展則彌綸法界。收則絲髮不立。歷歷孤明。未曾欠少。眼不見。耳不聞。喚作什麼物。古人云。說似一物則不中。你但自家看。更有什麼。說亦無盡。各自著力。珍重。
師行腳時到龍光。光上堂 師出問。不展鋒𨦵。如何得勝 光據座 師云。大善知識豈無方便 光瞪目云。嗄 師以手指
【現代漢語翻譯】 現代漢語譯本：山僧我以前沒有領悟的時候，一片黑暗茫然。時光不能白白浪費，內心焦急，四處奔波尋訪真理。後來得到力量才到達這個境界。今天和各位道友這樣談論，勸告各位道友，不要爲了衣食而奔波。看這世界過得很快，善知識很難遇到，就像優曇花一樣，難得一現。你們從各地聽說，有個臨濟（Linji，禪宗大師）老漢出來，就想問難，讓你們都不能得逞。被我全部的作用所壓制，學人只是空開了眼，口卻總動不了，茫然不知如何回答我。我告訴他們，龍象（比喻有力量的人）才能踐踏的地方，不是驢子所能勝任的。你們到處指胸點腹，說自己懂得禪，懂得道。三兩個還行，到我這裡就不行了。可嘆啊！你們拿著這個身心，到處賣弄，欺騙百姓，挨鐵棒的日子還在後頭呢。不是出家人的，都將被攝入阿修羅（Asura，一種神）界。
至理之道，不是通過爭論就能求得的，而是要通過激揚鏗鏘的言辭來摧毀外道。至於佛祖相傳的道理，更沒有別的意思。即使有言教，也只是落在教化的範疇內，比如三乘五性（佛教術語），人天因果（佛教術語）。至於圓頓之教，又不是這樣。童子善財（Sudhana，佛教人物）都不追求超越。各位大德，不要用錯心思。就像大海不停留死屍一樣，只是這樣擔著，想走遍天下，自己生起見解的障礙，從而阻礙了內心。太陽升起，沒有云彩，光輝普照大地。眼中沒有翳障，空中就沒有花。各位道友，你們想要如法，只要不生疑惑。展開則瀰漫法界，收起則一絲一毫也不存在。清清楚楚，孤立而光明，未曾欠缺減少。眼不見，耳不聞，這叫什麼東西？古人說，說像什麼東西都不對。你們只要自己去看，還有什麼呢？說也說不盡，各自努力吧。珍重！
師父行腳時到了龍光（Longguang，地名或寺名）。龍光上堂說法，師父出來問道：『不展示鋒芒，如何才能得勝？』龍光坐回座位。師父說：『大善知識難道沒有方便之法嗎？』龍光瞪著眼睛說：『嗄！』師父用手指著他。
【English Translation】 English version: When I, this mountain monk, had not yet attained enlightenment, it was all dark and obscure. Time should not be wasted in vain. With a burning belly and anxious heart, I traveled around seeking the Way. Later, I gained strength and finally arrived at this state. Today, I discuss this with you fellow Daoists, advising you not to toil for food and clothing. See how quickly the world passes, and how difficult it is to encounter a wise teacher, like the Udumbara flower that blooms but once in a long while. You have heard from various places that an old man named Linji (Linji, a Chan master) has emerged, and you try to challenge him with difficult questions, but you all fail. You are suppressed by my complete functioning, and the students merely open their eyes in vain, unable to move their mouths, at a loss for how to answer me. I tell them, what only dragons and elephants (metaphor for powerful individuals) can tread is not something donkeys can handle. You point to your chests and bellies everywhere, claiming to understand Chan and the Dao. Two or three of you might be passable, but you are helpless here with me. Alas! You take this body and mind, flaunting them everywhere, deceiving the common people, and the day you are beaten with iron rods is yet to come. Those who are not monks will all be drawn into the realm of Asuras (Asura, a type of deity).
The Way of ultimate truth is not to be sought through argument, but through rousing and forceful words to destroy external paths. As for the teachings passed down from Buddhas and Patriarchs, there is no other meaning. Even if there are verbal teachings, they fall within the scope of edification, such as the Three Vehicles and Five Natures (Buddhist terms), and the causes and effects of humans and devas (Buddhist terms). As for the perfect and sudden teaching, it is not like that. The youth Sudhana (Sudhana, a Buddhist figure) does not seek to surpass. Virtuous ones, do not misuse your minds. Just as the great ocean does not retain corpses, but merely carries them, wanting to travel the world, you create obstacles of your own views, thereby hindering your minds. When the sun rises without clouds, its radiance illuminates the earth. When there is no cataract in the eye, there are no flowers in the sky. Fellow Daoists, if you want to be in accordance with the Dharma, just do not give rise to doubt. When unfolded, it pervades the Dharma realm; when retracted, not a single hair stands. Clear and distinct, solitary and bright, never lacking or diminished. The eye does not see, the ear does not hear, what is this thing called? The ancients said, 'To say it is like something is not right.' You just look for yourselves, what else is there? There is no end to speaking, each of you put forth effort. Treasure this!
When the Master was traveling, he arrived at Longguang (Longguang, place name or temple name). Longguang ascended the hall to give a Dharma talk. The Master came out and asked, 'Without displaying the edge of the sword, how can one gain victory?' Longguang returned to his seat. The Master said, 'Does a great wise teacher not have expedient means?' Longguang glared and said, 'Ah!' The Master pointed at him with his finger.
云。者老漢今日敗闕也。
到三峰 平和尚問。什麼處來 師云。黃檗來 平云。黃檗有何言句 師云。金牛昨夜遭塗炭。直至如今不見蹤 平云。金風吹玉管。那個是知音 師云。直透萬重關。不住青霄內 平云。子者一問太高生 師云。龍生金鳳子。衝破碧波流 平云。且坐喫茶 又問。近離甚處 師云。龍光 平云。龍光近日如何 師便出去。
到大慈。慈在方丈內坐 師問。端居丈室時如何 慈雲。寒松一色千年別。野老枯花萬萬春 師云。今古永超國智體。三山鎖斷萬重關 慈便喝 師亦喝 慈雲。作什麼 師拂袖便出。
到襄州華嚴。嚴倚拄杖作睡勢 師云。老和尚瞌睡作么 嚴云。作家禪客。宛爾不同 師云。侍者。點茶來與和尚吃 嚴乃喚維那。第三位安排者上座 師問一尼。善來。惡來 尼便喝 師枯棒云。更道。更道 尼又喝 師便打。
到翠峰。峰問。甚處來 師云。黃檗來 峰云。黃檗有何言句指示於人 師云。黃檗無言句 峰云。為什麼無 師云。設有。無舉處 峰云。但舉看 師云。一箭過西天。
到象田。師問。不凡不聖。請師速道 田云。老僧只與么 師便喝云。許多禿子在者里。覓什麼碗。
到明化。化問。來來去去作什麼 師云。只徒踏
【現代漢語翻譯】 現代漢語譯本： 云：這個老漢今天失敗了。
到三峰，平和尚問：『從哪裡來？』 師說：『從黃檗（Huangbo，地名）來。』 平說：『黃檗有什麼言語？』 師說：『金牛（Jinnui，比喻珍貴之物）昨夜遭遇塗炭，直到如今不見蹤影。』 平說：『金風吹玉管，哪個是知音？』 師說：『直透萬重關，不住青霄內。』 平說：『你這一問太高了。』 師說：『龍生金鳳子，衝破碧波流。』 平說：『且坐下喝茶。』 又問：『最近從哪裡離開？』 師說：『龍光（Longguang，地名）。』 平說：『龍光近日如何？』 師便出去了。
到大慈（Daci，人名），慈在方丈內坐著。師問：『端居丈室時如何？』 慈說：『寒松一色千年別，野老枯花萬萬春。』 師說：『今古永超國智體，三山鎖斷萬重關。』 慈便喝，師也喝。慈說：『作什麼？』 師拂袖便出。
到襄州華嚴（Huayan，地名），嚴倚著拄杖作睡覺的樣子。師說：『老和尚瞌睡做什麼？』 嚴說：『作家禪客，宛爾不同。』 師說：『侍者，點茶來與和尚吃。』 嚴便叫維那（Vina，寺院職務）：『第三位安排這位上座。』 師問一個尼姑：『善來，惡來？』 尼姑便喝。師舉起枯棒說：『再說，再說。』 尼姑又喝，師便打。
到翠峰（Cuifeng，地名），峰問：『從哪裡來？』 師說：『從黃檗來。』 峰說：『黃檗有什麼言語指示於人？』 師說：『黃檗沒有言語。』 峰說：『為什麼沒有？』 師說：『即使有，也沒有舉出來的地方。』 峰說：『但舉出來看看。』 師說：『一箭過西天。』
到象田（Xiangtian，地名），師問：『不凡不聖，請師速道。』 田說：『老僧只是這樣。』 師便喝道：『許多禿子在這裡，覓什麼碗？』
到明化（Minghua，地名），化問：『來來去去作什麼？』 師說：『只是徒勞地走動。』
【English Translation】 English version: Yun: This old man has failed today.
Arriving at Sanfeng, the Venerable Ping asked: 'Where do you come from?' The master said: 'From Huangbo (Huangbo, place name).' Ping said: 'What words does Huangbo have?' The master said: 'The golden bull (Jinnui, a metaphor for something precious) suffered devastation last night, and its trace has not been seen until now.' Ping said: 'The golden wind blows the jade flute, who is the confidant?' The master said: 'Directly through ten thousand layers of barriers, not dwelling within the blue sky.' Ping said: 'Your question is too lofty.' The master said: 'The dragon gives birth to a golden phoenix, breaking through the blue waves.' Ping said: 'Please sit down and have some tea.' He then asked: 'Where did you recently depart from?' The master said: 'Longguang (Longguang, place name).' Ping said: 'How is Longguang recently?' The master then went out.
Arriving at Daci (Daci, person's name), Daci was sitting in his abbot's room. The master asked: 'How is it when dwelling quietly in the abbot's room?' Daci said: 'Cold pines are distinct in color for a thousand years, withered flowers of old hermits last for tens of thousands of springs.' The master said: 'The past and present eternally transcend the wisdom of the nation, three mountains lock off ten thousand layers of barriers.' Daci then shouted, and the master also shouted. Daci said: 'What are you doing?' The master flicked his sleeve and went out.
Arriving at Huayan in Xiangzhou (Huayan, place name), Yan leaned on his staff, feigning sleep. The master said: 'Old monk, why are you dozing off?' Yan said: 'A master Zen practitioner is truly different.' The master said: 'Attendant, bring tea for the monk to drink.' Yan then called the Vina (Vina, temple position): 'Arrange the third seat for this senior.' The master asked a nun: 'Good come, evil come?' The nun then shouted. The master raised his dry stick and said: 'Say it again, say it again.' The nun shouted again, and the master then struck her.
Arriving at Cuifeng (Cuifeng, place name), Feng asked: 'Where do you come from?' The master said: 'From Huangbo.' Feng said: 'What words does Huangbo have to instruct people?' The master said: 'Huangbo has no words.' Feng said: 'Why not?' The master said: 'Even if there were, there is no place to bring them up.' Feng said: 'Just bring them up and let's see.' The master said: 'An arrow passes through the Western Heaven.'
Arriving at Xiangtian (Xiangtian, place name), the master asked: 'Neither ordinary nor holy, please tell me quickly.' Tian said: 'This old monk is just like this.' The master then shouted: 'So many bald heads here, what bowls are you looking for?'
Arriving at Minghua (Minghua, place name), Hua asked: 'What are you doing coming and going?' The master said: 'Just walking around in vain.'
破草鞋 化云。畢竟作么生 師云。老漢話頭也不識 到鳳林。路逢一婆。婆問。甚處去 師云。鳳林去 婆云。恰值鳳林不在 師云。甚處去 婆便行 師乃喚婆 婆回頭 師便行。
到鳳林。林問。有事相借問。得么 師云。何得剜肉作瘡 林雲。海月澄無影。游魚獨自迷 師云。海月既無影。游魚何得迷 林雲。觀風看浪起。玩水野帆飄 師云。孤輪獨照江山靜。自笑一聲天地驚 林雲。任將三寸輝天地。一句臨機試道看 師云。路逢劍客須呈劍。不是詩人莫獻詩 林便休。
師乃有頌。
大道絕同 任向西東 石火莫及 電光枉通
溈山問仰山。石火莫及。電光枉通。從上諸聖。將什麼為人 仰山云。和尚意作么生 溈山云。但有言說。都無實義 仰山云。不然 溈山云。子又作么生 仰山云。官不容針。私通車馬。
到金牛。牛見師來。橫按拄杖。當門踞坐 師以手敲拄杖三下。卻歸堂中第一位座 牛下來見。乃問。夫賓主相見。各具威儀。上座從何而來。太無禮生 師云。老和尚道什麼 牛擬開口 師便打 牛作倒勢 師又打 牛云。今日不著便。
溈山問仰山。此二尊宿還有勝負也無 仰山云。勝即總勝。負即總負。
天聖廣燈錄卷第十一 卍新續藏
【現代漢語翻譯】 現代漢語譯本：
一位雲遊僧人腳穿破草鞋，想要化緣。他問道：『到底應該怎麼做？』
師傅說：『我這個老漢連話頭都聽不明白。』
（雲遊僧人）到了鳳林（Fenglin，地名）。路上遇到一位老婦人。老婦人問：『你要去哪裡？』
雲遊僧人說：『去鳳林。』
老婦人說：『恰巧鳳林不在。』
雲遊僧人問：『那他去哪裡了？』
老婦人便走了。雲遊僧人於是叫住老婦人。老婦人回頭，雲遊僧人便離開了。
到了鳳林，鳳林問道：『有些事想請教，可以嗎？』
雲遊僧人說：『為何要剜肉補瘡？』
鳳林說：『海中的月亮澄澈無影，游魚獨自迷惘。』
雲遊僧人說：『海中的月亮既然沒有影子，游魚又怎麼會迷惘？』
鳳林說：『觀風看浪起，玩水野帆飄。』
雲遊僧人說：『孤輪獨照江山靜，自笑一聲天地驚。』
鳳林說：『任憑你將三寸之舌輝耀天地，用一句臨機之語來試試看。』
雲遊僧人說：『路逢劍客須呈劍，不是詩人莫獻詩。』
鳳林便作罷了。
雲遊僧人於是作頌：
大道絕同，任向西東，石火莫及，電光枉通。
溈山（Weishan，人名）問仰山（Yangshan，人名）：『石火莫及，電光枉通，從上諸聖，將什麼作為人？』
仰山說：『和尚您意下如何？』
溈山說：『但凡有言說，都無實際意義。』
仰山說：『不然。』
溈山說：『你又怎麼認為？』
仰山說：『官不容針，私通車馬。』
（雲遊僧人）到了金牛（Jinniu，地名）。金牛見到雲遊僧人來了，橫著拄杖，當門踞坐。
雲遊僧人以手敲拄杖三下，卻回到堂中第一位坐下。金牛下來拜見，問道：『賓主相見，各具威儀，上座從何而來，如此無禮？』
雲遊僧人說：『老和尚你說什麼？』
金牛剛要開口，雲遊僧人便打。金牛作出倒下的姿勢，雲遊僧人又打。金牛說：『今日不著邊際。』
溈山問仰山：『這兩位尊宿還有勝負嗎？』
仰山說：『勝即總勝，負即總負。』
《天聖廣燈錄》卷第十一
卍新續藏 English version:
A wandering monk wearing worn-out straw sandals wanted to beg for alms. He asked, 'What exactly should I do?'
The master said, 'This old man doesn't even understand the beginning of the conversation.'
(The wandering monk) arrived at Fenglin (Fenglin, place name). He met an old woman on the road. The old woman asked, 'Where are you going?'
The wandering monk said, 'Going to Fenglin.'
The old woman said, 'It just so happens that Fenglin is not there.'
The wandering monk asked, 'Where did he go?'
The old woman then left. The wandering monk then called out to the old woman. The old woman turned her head, and the wandering monk left.
Arriving at Fenglin, Fenglin asked, 'Is it alright if I ask you something?'
The wandering monk said, 'Why carve flesh to make a wound?'
Fenglin said, 'The moon in the sea is clear and shadowless, the fish alone are lost.'
The wandering monk said, 'Since the moon in the sea has no shadow, how can the fish be lost?'
Fenglin said, 'Observing the wind, watching the waves rise, enjoying the water, the wild sails drift.'
The wandering monk said, 'A solitary wheel shines alone, the rivers and mountains are still, laughing to oneself, heaven and earth are startled.'
Fenglin said, 'Let your three-inch tongue illuminate heaven and earth, try to say a phrase that responds to the moment.'
The wandering monk said, 'Meeting a swordsman, one must present a sword; if not a poet, do not offer poetry.'
Fenglin then stopped.
The wandering monk then composed a verse:
The Great Way is beyond sameness, let it go west or east, a spark of flint cannot reach it, a flash of lightning is in vain.
Weishan (Weishan, person's name) asked Yangshan (Yangshan, person's name), 'A spark of flint cannot reach it, a flash of lightning is in vain, what do all the sages from above take as a person?'
Yangshan said, 'What do you mean, Master?'
Weishan said, 'Whenever there is speech, there is no real meaning.'
Yangshan said, 'Not so.'
Weishan said, 'What do you think?'
Yangshan said, 'Officials do not allow needles, but privately, carriages and horses pass through.'
(The wandering monk) arrived at Jinniu (Jinniu, place name). Jinniu, seeing the wandering monk coming, held his staff horizontally, sitting in the doorway.
The wandering monk tapped the staff three times with his hand, then returned to the first seat in the hall. Jinniu came down to greet him and asked, 'When guests and hosts meet, each has their own dignity. Where did the venerable one come from, to be so rude?'
The wandering monk said, 'What are you saying, old monk?'
As Jinniu was about to speak, the wandering monk struck him. Jinniu feigned a fall, and the wandering monk struck him again. Jinniu said, 'Today is not appropriate.'
Weishan asked Yangshan, 'Do these two venerable monks have victory or defeat?'
Yangshan said, 'Victory is total victory, defeat is total defeat.'
《Tiansheng Guangdeng Lu》Volume 11
卍 New Continued Collection
【English Translation】 English version:
A wandering monk wearing worn-out straw sandals wanted to beg for alms. He asked, 'What exactly should I do?'
The master said, 'This old man doesn't even understand the beginning of the conversation.'
(The wandering monk) arrived at Fenglin (Fenglin, place name). He met an old woman on the road. The old woman asked, 'Where are you going?'
The wandering monk said, 'Going to Fenglin.'
The old woman said, 'It just so happens that Fenglin is not there.'
The wandering monk asked, 'Where did he go?'
The old woman then left. The wandering monk then called out to the old woman. The old woman turned her head, and the wandering monk left.
Arriving at Fenglin, Fenglin asked, 'Is it alright if I ask you something?'
The wandering monk said, 'Why carve flesh to make a wound?'
Fenglin said, 'The moon in the sea is clear and shadowless, the fish alone are lost.'
The wandering monk said, 'Since the moon in the sea has no shadow, how can the fish be lost?'
Fenglin said, 'Observing the wind, watching the waves rise, enjoying the water, the wild sails drift.'
The wandering monk said, 'A solitary wheel shines alone, the rivers and mountains are still, laughing to oneself, heaven and earth are startled.'
Fenglin said, 'Let your three-inch tongue illuminate heaven and earth, try to say a phrase that responds to the moment.'
The wandering monk said, 'Meeting a swordsman, one must present a sword; if not a poet, do not offer poetry.'
Fenglin then stopped.
The wandering monk then composed a verse:
The Great Way is beyond sameness, let it go west or east, a spark of flint cannot reach it, a flash of lightning is in vain.
Weishan (Weishan, person's name) asked Yangshan (Yangshan, person's name), 'A spark of flint cannot reach it, a flash of lightning is in vain, what do all the sages from above take as a person?'
Yangshan said, 'What do you mean, Master?'
Weishan said, 'Whenever there is speech, there is no real meaning.'
Yangshan said, 'Not so.'
Weishan said, 'What do you think?'
Yangshan said, 'Officials do not allow needles, but privately, carriages and horses pass through.'
(The wandering monk) arrived at Jinniu (Jinniu, place name). Jinniu, seeing the wandering monk coming, held his staff horizontally, sitting in the doorway.
The wandering monk tapped the staff three times with his hand, then returned to the first seat in the hall. Jinniu came down to greet him and asked, 'When guests and hosts meet, each has their own dignity. Where did the venerable one come from, to be so rude?'
The wandering monk said, 'What are you saying, old monk?'
As Jinniu was about to speak, the wandering monk struck him. Jinniu feigned a fall, and the wandering monk struck him again. Jinniu said, 'Today is not appropriate.'
Weishan asked Yangshan, 'Do these two venerable monks have victory or defeat?'
Yangshan said, 'Victory is total victory, defeat is total defeat.'
《Tiansheng Guangdeng Lu》Volume 11
卍 New Continued Collection
第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十二 ［宋勒］
魏府大覺禪師
參見臨濟和尚 濟才見。豎起拂子 師乃展座具 濟擲下拂子 師收座具。參眾去。
其時。僧眾云。此僧莫是和尚親故。又不吃棒。又不禮拜 濟聞說。乃令侍者喚適來新到上來 師隨侍者到臨濟處 濟云。師僧道。你來參長老。又不禮拜。又不吃棒。莫是老僧親故 師乃珍重下去。
僧問。如何是本來身 師云。頭枕衡山。腳踏北嶽 問。如何是佛法大意 師云。良馬不窺鞭。側耳知人意。
問。如何是鎮國寶 師云。穿耳賣不售。
問。如何是毗盧師．法身主 師云。不因天雨下。爭得面師顏。
問。香草未生時如何。
師云。嗅著腦裂 進云。生后如何 師云。腦裂。
問。如何是祖師西來意 師云。十字街頭望空啟告。
問。如何是大覺 師云。惡覺 進云。乖極 師便打。
問。學人仗鏌鎁劍擬取師頭時如何 師便引頸 學云。斬 師便打。
問。久在沉淪。如何出得 師云。金雞冠不露。
僧問。軍期急速時如何 師云。日料半斤餐。
問。一飽忘百饑時如何 師云。縱遇臨岐食。隨分吃些些。
【現代漢語翻譯】 現代漢語譯本 天聖廣燈錄卷第十二 ［宋勒］ 魏府大覺禪師 參見臨濟和尚（Linji Heshang）。臨濟（Linji）才見到他，就豎起拂子。大覺禪師（Dajue Chanshi）於是展開座具。臨濟（Linji）擲下拂子，大覺禪師（Dajue Chanshi）收起座具。參學的僧眾離開了。 當時，僧眾議論說：『這位僧人莫非是和尚的親戚故舊？既不捱打，也不禮拜。』臨濟（Linji）聽說了，就讓侍者叫剛才新來的僧人上來。大覺禪師（Dajue Chanshi）跟隨侍者來到臨濟（Linji）處。臨濟（Linji）說：『這位師僧說，你來參拜長老，既不禮拜，也不捱打，莫非是老僧的親戚故舊？』大覺禪師（Dajue Chanshi）於是珍重地離開了。 有僧人問：『如何是本來面目？』大覺禪師（Dajue Chanshi）說：『頭枕衡山（Hengshan），腳踏北嶽（Beiyue）。』問：『如何是佛法大意？』大覺禪師（Dajue Chanshi）說：『良馬不窺鞭，側耳知人意。』 問：『如何是鎮國之寶？』大覺禪師（Dajue Chanshi）說：『穿耳賣不售。』 問：『如何是毗盧師（Pilushi），法身主？』大覺禪師（Dajue Chanshi）說：『不因天雨下，爭得面師顏。』 問：『香草未生時如何？』 大覺禪師（Dajue Chanshi）說：『嗅著腦裂。』追問：『生后如何？』大覺禪師（Dajue Chanshi）說：『腦裂。』 問：『如何是祖師西來意？』大覺禪師（Dajue Chanshi）說：『十字街頭望空啟告。』 問：『如何是大覺？』大覺禪師（Dajue Chanshi）說：『惡覺。』追問：『乖極。』大覺禪師（Dajue Chanshi）便打。 問：『學人仗著鏌鎁劍（Moye Jian）擬取師父的頭時如何？』大覺禪師（Dajue Chanshi）便伸出脖子。學人說：『斬。』大覺禪師（Dajue Chanshi）便打。 問：『久在沉淪，如何出得？』大覺禪師（Dajue Chanshi）說：『金雞冠不露。』 僧人問：『軍期急速時如何？』大覺禪師（Dajue Chanshi）說：『日料半斤餐。』 問：『一飽忘百饑時如何？』大覺禪師（Dajue Chanshi）說：『縱遇臨岐食，隨分吃些些。』
【English Translation】 English version Tiānshèng Guangdeng Lu, Volume 12 [Song Le] Dajue Chanshi (Dajue Chanshi, Great Enlightenment Zen Master) of Wei Prefecture He went to see Linji Heshang (Linji Heshang, Linji the Monk). As soon as Linji (Linji) saw him, he raised his whisk. The master then spread out his sitting cloth. Linji (Linji) threw down the whisk, and the master put away his sitting cloth. The monks who were attending left. At that time, the monks said, 'This monk must be a relative or old friend of the abbot. He neither gets beaten nor bows.' When Linji (Linji) heard this, he ordered the attendant to call the newly arrived monk to come up. The master followed the attendant to Linji's (Linji) place. Linji (Linji) said, 'The monks are saying that you came to see the elder, but you neither bow nor get beaten. Could it be that you are an old friend or relative of this old monk?' The master then respectfully withdrew. A monk asked, 'What is the original face?' The master said, 'Head resting on Hengshan (Hengshan, Mount Heng), feet stepping on Beiyue (Beiyue, Northern Peak).' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A good horse does not peek at the whip; it knows the rider's intention by listening.' Asked, 'What is the treasure of the country?' The master said, 'Pierced ears, but cannot be sold.' Asked, 'What is Pilushi (Pilushi, Vairocana Buddha), the lord of the Dharmakaya?' The master said, 'If it were not for the rain from the sky, how could one see the master's face?' Asked, 'What is it like before the fragrant grass is born?' The master said, 'Smelling it causes the brain to split.' He further asked, 'What is it like after it is born?' The master said, 'Brain split.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Announcing to the empty sky at the crossroads.' Asked, 'What is Great Enlightenment?' The master said, 'Evil Enlightenment.' He further asked, 'Extremely perverse.' The master then struck him. Asked, 'What if the student wields the Moye Jian (Moye Jian, Moye Sword) to take the master's head?' The master then stretched out his neck. The student said, 'Chop!' The master then struck him. Asked, 'Having been submerged for a long time, how can one get out?' The master said, 'The golden rooster's comb is not revealed.' A monk asked, 'What is it like when the military deadline is urgent?' The master said, 'Half a pound of daily rations.' Asked, 'What is it like to forget a hundred hungers with one full meal?' The master said, 'Even if you encounter food at a fork in the road, eat only a little according to your share.'
鎮州寶壽沼禪師
胡釘鉸來參 師云。莫是胡釘鉸么 鉸云。不敢 師云。還釘得虛空么 鉸云。請和尚打破將來 師便打 鉸不肯。到罵于師 師云。已後有多口阿師與汝說去。
鉸后參趙州 趙州云。莫是胡釘鉸么 鉸云。不敢 趙州云。還釘得虛空么 鉸云。請和尚打破將來 趙州云。且釘者一縫 鉸于言下省悟。遂舉寶壽行棒因緣 趙州云。我恁么道。與寶壽千里萬里。
師問新到。近離什麼處 僧云。崔禪 師云。還將得崔禪喝來么 僧云。不將得來 師云。恁么即不從崔禪來 僧便喝。 師拈棒 僧擬議 師便打。
師又問新到。近離什麼處 僧云。西山 師云。還見獼猴么 僧云。見 師云。作個什麼伎倆 僧云。見某甲。一個伎倆作不得 師便打。
問。一物不將來時如何 師云。放下著。
問。如何是祖師西來意 師云。面黑眼精白。
問。三教之中。那教最精 師云。無過吃粥后。闃寂無人處。
一日。萬壽和尚來訪師 師坐不起 萬壽展座具 師下繩床 萬壽卻坐 師便歸方丈。閉卻門。 萬壽坐不起 知事見坐不起。云。請和尚庫下喫茶 萬壽便歸院去。
師至來日卻去復禮 萬壽坐不起 師展座具 萬壽下繩床 師卻坐
【現代漢語翻譯】 現代漢語譯本 鎮州寶壽沼禪師
胡釘鉸（人名）前來參拜。禪師問：『莫非是胡釘鉸嗎？』胡釘鉸答：『不敢當。』禪師問：『還能把虛空釘住嗎？』胡釘鉸說：『請和尚打破它拿出來。』禪師便打了他。胡釘鉸不服氣，甚至辱罵禪師。禪師說：『以後會有很多多嘴的阿師（指僧人）來跟你說這件事。』
胡釘鉸後來參拜趙州禪師。趙州禪師問：『莫非是胡釘鉸嗎？』胡釘鉸答：『不敢當。』趙州禪師問：『還能把虛空釘住嗎？』胡釘鉸說：『請和尚打破它拿出來。』趙州禪師說：『姑且釘住這一條縫。』胡釘鉸在言語之下領悟。於是舉出寶壽禪師打他的因緣。趙州禪師說：『我這樣說，與寶壽禪師相隔千里萬里。』
禪師問新來的僧人：『最近從什麼地方來？』僧人說：『崔禪（地名）。』禪師問：『還把崔禪的喝聲帶來嗎？』僧人說：『沒有帶來。』禪師說：『這麼說你不是從崔禪來的。』僧人便喝了一聲。禪師拿起棒子。僧人猶豫。禪師便打了他。
禪師又問新來的僧人：『最近從什麼地方來？』僧人說：『西山（地名）。』禪師問：『還見到獼猴嗎？』僧人說：『見到。』禪師問：『做了什麼把戲？』僧人說：『見到我，一個把戲也做不出來。』禪師便打了他。
有人問：『一物不帶來時如何？』禪師說：『放下它。』
有人問：『如何是祖師西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『面黑眼精白。』
有人問：『三教（儒教、佛教、道教）之中，哪個教義最精妙？』禪師說：『沒有比得上吃粥后，闃寂無人之處。』
有一天，萬壽和尚來拜訪禪師。禪師坐著不起身。萬壽鋪開坐具。禪師走下繩床。萬壽卻坐下了。禪師便回到方丈，關上門。萬壽坐著不起身。知事（寺院職務）見他坐著不起身，說：『請和尚到庫房喫茶。』萬壽便回自己的院子去了。
禪師到來日卻去回拜。萬壽坐著不起身。禪師鋪開坐具。萬壽走下繩床。禪師卻坐下了。
【English Translation】 English version Zen Master Zhaozhou Baoshou of Zhenzhou
Hu Dingjiao (a person's name) came to pay respects. The Master asked, 'Are you Hu Dingjiao?' Dingjiao replied, 'I dare not presume.' The Master asked, 'Can you nail the void?' Dingjiao said, 'Please, Master, break it open and show it to me.' The Master then struck him. Dingjiao was not convinced and even cursed the Master. The Master said, 'Later, there will be many garrulous teachers who will explain this to you.'
Later, Dingjiao visited Zen Master Zhaozhou. Zhaozhou asked, 'Are you Hu Dingjiao?' Dingjiao replied, 'I dare not presume.' Zhaozhou asked, 'Can you nail the void?' Dingjiao said, 'Please, Master, break it open and show it to me.' Zhaozhou said, 'For now, let's nail this one seam.' Dingjiao had an awakening upon hearing these words. He then recounted the incident of Baoshou striking him. Zhaozhou said, 'My way of speaking is a thousand miles away from Baoshou's.'
The Master asked a newly arrived monk, 'Where have you come from recently?' The monk said, 'Cui Chan (a place name).' The Master asked, 'Did you bring Cui Chan's shout with you?' The monk said, 'I did not bring it.' The Master said, 'In that case, you did not come from Cui Chan.' The monk then shouted. The Master picked up a stick. The monk hesitated. The Master then struck him.
The Master again asked a newly arrived monk, 'Where have you come from recently?' The monk said, 'West Mountain (a place name).' The Master asked, 'Did you see any macaques?' The monk said, 'I did.' The Master asked, 'What tricks were they performing?' The monk said, 'When they saw me, they couldn't perform a single trick.' The Master then struck him.
Someone asked, 'What about when not a single thing is brought?' The Master said, 'Put it down.'
Someone asked, 'What is the meaning of the Patriarch's coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China)?' The Master said, 'Black face and white, bright eyes.'
Someone asked, 'Among the three teachings (Confucianism, Buddhism, and Taoism), which is the most refined?' The Master said, 'Nothing surpasses being in a quiet, deserted place after eating congee.'
One day, Abbot Wanshou came to visit the Master. The Master remained seated. Wanshou spread out his sitting mat. The Master stepped down from his rope bed. Wanshou then sat down. The Master returned to his abbot's chamber and closed the door. Wanshou remained seated. The monastery officer, seeing him still seated, said, 'Please, Abbot, come to the kitchen for tea.' Wanshou then returned to his own courtyard.
The Master went to return the visit the next day. Wanshou remained seated. The Master spread out his sitting mat. Wanshou stepped down from his rope bed. The Master then sat down.
萬壽歸方丈。閉卻門 師于侍者寮內取灰。圍卻方丈門。便歸院去 萬壽遂開門。見云。我不恁么。佗卻恁么。
僧問。萬境來侵時如何 師云。莫管他 僧便禮拜 師云。莫動著。動著即打折汝腰。
問。萬里無雲時如何 師云。青天也須吃棒 學云。未審青天有什麼過 師便打。
鎮州三聖院然禪師
師參德山。才展座具 德山云。阇梨。不用展炊巾。者里無殘羹餿飯 師云。賴遇無。設有。向什麼處著 德山擬議 師下參眾。
堂中踢天太為 首座。問云。夫行腳人。須具本道公驗。作么生是本道公驗 師云。嗄 首座再問 師以座具便打云。者漆桶。前後觸忤多少覽良 首座自後更不勘僧。
師到仰山。仰山問。汝名什麼 師云。慧寂 仰云。者個是我名 師云。我名慧然 仰山笑之。
師在仰山會裡。舉有僧問茱萸和尚。如何是沙門行 萸云。行即不無。人覺即乖 僧便休。
後到洞山。洞山問。近離什麼處 僧云。茱萸 洞云。茱萸近日有何言句 僧舉前話 洞山聞之。云。少進語在 僧云。如何進語 洞云。何不問未審是什麼行 僧卻往彼進語 萸云。佛行。佛行。
僧歸。舉似洞山 洞山云。我從來疑者漢。汝問我。我與你道 僧便問。如
【現代漢語翻譯】 現代漢語譯本 萬壽歸方丈（寺院住持的住所）。關上門，老師在侍者寮房內取灰，圍住方丈的門，便回自己的院子去了。萬壽於是開門，看見后說：『我不是這樣做的，他卻這樣做。』
有僧人問：『萬境來侵時如何？』老師說：『莫管他。』僧人便禮拜，老師說：『莫動著，動著即打折汝腰。』
有人問：『萬里無雲時如何？』老師說：『青天也須吃棒。』學人說：『未審青天有什麼過？』老師便打。
鎮州三聖院然禪師
老師參訪德山（人名）。才展開坐具，德山說：『阇梨（梵語，意為親教師）。不用展開炊巾，這裡沒有殘羹餿飯。』老師說：『賴遇無，設有，向什麼處著？』德山擬議，老師下參眾。
堂中踢天太為首座。問：『夫行腳人，須具本道公驗，作么生是本道公驗？』老師說：『嗄。』首座再問，老師以座具便打，說：『者漆桶，前後觸忤多少覽良。』首座自後更不勘僧。
老師到仰山（地名），仰山問：『汝名什麼？』老師說：『慧寂（人名）。』仰山說：『者個是我名。』老師說：『我名慧然（人名）。』仰山笑之。
老師在仰山會裡，舉有僧問茱萸（人名）和尚：『如何是沙門行？』茱萸說：『行即不無，人覺即乖。』僧便休。
後來到洞山（地名），洞山問：『近離什麼處？』僧人說：『茱萸。』洞山說：『茱萸近日有何言句？』僧人舉前話，洞山聞之，說：『少進語在。』僧人說：『如何進語？』洞山說：『何不問未審是什麼行？』僧人卻往彼進語，茱萸說：『佛行，佛行。』
僧人歸，舉似洞山，洞山說：『我從來疑者漢，汝問我，我與你道。』僧人便問：『如
【English Translation】 English version Wanshou (name of a monk) returned to the abbot's room (the residence of the abbot of a monastery). Closing the door, the master took ashes from the attendant's room, surrounded the abbot's door, and then returned to his own courtyard. Wanshou then opened the door and, seeing this, said, 'I don't do it this way; he does it this way.'
A monk asked, 'What about when the myriad realms come encroaching?' The master said, 'Pay them no mind.' The monk then bowed, and the master said, 'Don't touch it. If you touch it, I'll break your back.'
Someone asked, 'What about when there isn't a cloud for ten thousand miles?' The master said, 'Even the blue sky deserves a beating.' The student said, 'I don't understand what fault the blue sky has.' The master then struck him.
Zen Master Ran of Sansheng Monastery in Zhenzhou (place name)
The master visited Deshan (name of a monk). As soon as he spread out his sitting cloth, Deshan said, 'Dharani (Sanskrit term for a type of Buddhist chant). There's no need to spread out your eating cloth. There are no leftover scraps of sour rice here.' The master said, 'Fortunately, there aren't. If there were, where would you put them?' Deshan hesitated, and the master went down to join the assembly.
In the hall, the head monk, who was kicking heaven, asked, 'A traveling monk must have a certificate of authenticity for his own path. What is the certificate of authenticity for one's own path?' The master said, 'Ah?' The head monk asked again. The master struck him with his sitting cloth, saying, 'You lacquer bucket! How much have you offended before and after?' The head monk never examined monks again after that.
The master arrived at Yangshan (place name). Yangshan asked, 'What is your name?' The master said, 'Huiji (name of a monk).' Yangshan said, 'That is my name.' The master said, 'My name is Huiran (name of a monk).' Yangshan laughed at this.
The master was in the Yangshan assembly when he cited a monk who asked the Venerable Zhuyu (name of a monk), 'What is the practice of a Shramana (Sanskrit term for a wandering ascetic)?' Zhuyu said, 'Practice is not absent, but awareness is contrary.' The monk then stopped.
Later, he arrived at Dongshan (place name). Dongshan asked, 'Where have you come from recently?' The monk said, 'Zhuyu.' Dongshan said, 'What words has Zhuyu spoken recently?' The monk cited the previous conversation. Dongshan, hearing this, said, 'There is room for further words.' The monk said, 'How should I add further words?' Dongshan said, 'Why not ask what kind of practice it is?' The monk then went back to him and added further words. Zhuyu said, 'Buddha practice, Buddha practice.'
The monk returned and told Dongshan about it. Dongshan said, 'I have always doubted that fellow. You ask me, and I will tell you.' The monk then asked, 'As
何是沙門行 洞云。頭長三尺。項長二寸。
洞山令侍者持此語問師 師于侍者手上掐一掐 侍者回。舉似洞山。洞山肯之。
一日。有官人來看仰山 仰山問。官居何位 官云。惟官 仰云。試推老僧看 官人無語。
仰山卻令大眾下語 眾皆不契 師不安。在涅槃堂將息。 仰山令侍者去問 師云。和尚今日有事 侍者回。舉似仰山 仰山再令侍者去問。未審有什麼事 師云。再犯不容。
仰山晚間上堂。舉此話。有主也。莫道堂中無人。
師辭仰山。仰山將拂子與師 師云。某甲有師在 仰山云。是誰 師云。河北臨濟和尚 仰山云。老僧罪過。少留一兩日。備茶筵相送。
師離仰山。到洞山。上一頌。
何代隱荒丘 茆堂獨𥨊幽 隨緣三事衲 頓覺萬緣休 貌古因持戒 身貧為少求 吾師登鳥量 物外絕追游
洞山卻答一頌。
詩詠人問事 空門何不刪 探珠宜靜浪 動水取應難 名利心須剪 非朋不用攀 舍邪歸正道 何慮不閑閑
師乃將笠子揮三轉便出。
師到道吾 道吾以緋襪額。持袖杖 師見。乃云。逐便祇候 道吾應喏 師參堂了。再上堂頭人事。 道吾卻具威儀方丈內坐 師才近前 道吾云。有
【現代漢語翻譯】 現代漢語譯本 什麼是沙門行（Śrāmaṇa conduct，指佛教出家人的修行）？洞云（Dòngyún，禪師名）說：『頭長三尺，項長二寸。』 洞山（Dòngshān，禪師名）讓侍者拿著這句話去問師（指另一位禪師）。師在侍者的手上掐了一下。侍者回來，把情況告訴了洞山，洞山認可了。 一天，有官員來看仰山（Yǎngshān，禪師名）。仰山問：『官居何位？』官員說：『惟官。』仰山說：『試著推老僧看看。』官員無話可說。 仰山讓大眾說出自己的理解，但都不契合。師感到不安，在涅槃堂休息。仰山讓侍者去問師，師說：『和尚今日有事。』侍者回來，把情況告訴了仰山。仰山再次讓侍者去問，『不知有什麼事？』師說：『再犯不容。』 仰山晚上上堂，舉出這段話，說：『有主也。莫道堂中無人。』 師向仰山辭行。仰山要把拂子送給師，師說：『某甲有師在。』仰山問：『是誰？』師說：『河北臨濟（Línjì，禪師名）和尚。』仰山說：『老僧罪過。少留一兩日，備茶筵相送。』 師離開仰山，到了洞山，作了一首偈： 『何代隱荒丘，茅堂獨𥨊幽，隨緣三事衲，頓覺萬緣休，貌古因持戒，身貧為少求，吾師登鳥量，物外絕追游。』 洞山也答了一首偈： 『詩詠人問事，空門何不刪，探珠宜靜浪，動水取應難，名利心須剪，非朋不用攀，舍邪歸正道，何慮不閑閑。』 師於是揮舞笠子三圈便離開了。 師到了道吾（Dàowú，禪師名），道吾頭戴紅色襪子，手持袖杖。師見了，便說：『逐便祇候（Zhúbiàn qíhòu，隨緣問候）。』道吾應了一聲『喏』。師參堂完畢，再次到堂頭人事（Dángtóu rénshì，指拜訪）。道吾卻具足威儀地在方丈內坐著。師剛一靠近，道吾說：『有…』
【English Translation】 English version What is Śrāmaṇa conduct (Śrāmaṇa, referring to the practice of a Buddhist monk)? Dòngyún (Zen master's name) said: 'The head is three feet long, and the neck is two inches long.' Dòngshān (Zen master's name) asked his attendant to take this saying and ask the master (referring to another Zen master). The master pinched the attendant's hand. The attendant returned and told Dòngshān, who acknowledged it. One day, an official came to see Yǎngshān (Zen master's name). Yǎngshān asked: 'What is your official position?' The official said: 'Just an official.' Yǎngshān said: 'Try to assess this old monk.' The official was speechless. Yǎngshān asked the assembly to offer their interpretations, but none were satisfactory. The master felt uneasy and rested in the Nirvana Hall. Yǎngshān asked the attendant to ask the master, who said: 'The abbot is busy today.' The attendant returned and told Yǎngshān. Yǎngshān again asked the attendant to ask, 'What is the matter?' The master said: 'No further offenses will be tolerated.' Yǎngshān ascended the hall in the evening and cited this story, saying: 'There is a master here. Don't say there is no one in the hall.' The master bid farewell to Yǎngshān. Yǎngshān wanted to give the master a whisk, but the master said: 'I have a teacher.' Yǎngshān asked: 'Who is it?' The master said: 'The monk Línjì (Zen master's name) of Hebei.' Yǎngshān said: 'This old monk is at fault. Stay for a day or two, and I will prepare a tea banquet to see you off.' The master left Yǎngshān and arrived at Dòngshān, composing a verse: 'In what age did I hide in the desolate hills, my thatched hut secluded and quiet? Following conditions with a three-piece robe, I suddenly realize all worldly ties are at rest. My ancient appearance is due to upholding precepts, my poverty is due to seeking little. My teacher ascends the bird's measure, beyond the world, cutting off pursuit and wandering.' Dòngshān also responded with a verse: 'Poetry sings of people asking about things, why not delete it from the empty gate? To find a pearl, calm waves are suitable; to take from moving water is difficult. The mind of fame and gain must be cut off; do not cling to those who are not friends. Abandon evil and return to the right path; why worry about not being at ease?' The master then waved his bamboo hat three times and left. The master arrived at Dàowú (Zen master's name). Dàowú wore red socks on his head and held a sleeved staff. Upon seeing this, the master said: 'Zhúbiàn qíhòu (Greetings as circumstances allow).' Dàowú responded with 'Yes.' After the master finished attending the hall, he again went to pay respects to the head of the hall (Dángtóu rénshì, referring to paying a visit). Dàowú sat in his abbot's room with full dignity. As soon as the master approached, Dàowú said: 'There is...'
事相借問。得么 師云。也是適來野狐精。便出去 師又到香嚴 香嚴問云。甚處來 師云。臨濟來 嚴云。還將得臨濟喝來么 師以座具驀口打。
師上堂云。我逢人即出。出即不為人。便下座。
僧問。如何是祖師西來意 師云。臭肉來蠅。
問僧。近離什麼處 僧便喝 師亦喝 僧又喝 師便打。
臨濟和尚問僧。什麼處來 僧云。定州來 臨濟拈棒 僧擬議 濟便打 僧不肯 濟云。已后遇明眼人去在。
其僧后參師。乃舉前參臨濟因緣 師聞舉。遂拈棒 僧擬議 師便打。
齊聳禪師
上堂。有僧問。師喝誰家曲。宗風嗣阿誰 師云。橫山截壟人皆訝。水出離宮盡點頭。
問。如何是佛 師云。老僧並不知 進云。和尚是大善知識。為什麼卻不知 師云。老僧不曾接下機。
問。如何是道 師云。往來無障礙 進云。恁么則學人自在去也 師云。忽遇大海。作么生過 僧擬議 師便打。
問。還丹一顆。點鐵成金。至理一言。轉凡成聖。學人上來請師點 師云。點 進云。點后如何 師云。皓然無隱的。三際不彰名 進云。為什麼不彰名 師云。恐煩紙墨。
問。心法雙亡時如何 師云。鳳凰不當座。野鷂且權時。
師出世多
【現代漢語翻譯】 現代漢語譯本 問：可以就具體的事情請教嗎？ 師父說：『你也是剛才那個野狐精。』說完便離開了。 師父又去拜訪香嚴（Xiangyan，禪師名）。 香嚴問：『從哪裡來？』 師父說：『從臨濟（Linji，禪師名）來。』 香嚴說：『還帶來了臨濟的棒喝嗎？』 師父用座具朝他口上打去。
師父上堂說法：『我遇到人就出手，出手卻不為人。』說完便下座。
有僧人問：『什麼是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的真正用意）？』 師父說：『臭肉招蒼蠅。』
問僧人：『最近從哪裡來？』 僧人便喝（一聲）。 師父也喝（一聲）。 僧人又喝（一聲）。 師父便打。
臨濟和尚（Linji Heshang，臨濟禪師的尊稱）問僧人：『從哪裡來？』 僧人說：『從定州（Dingzhou，地名）來。』 臨濟拿起棒子。 僧人猶豫不決。 臨濟便打。 僧人不服氣。 臨濟說：『以後遇到明眼人再去吧。』
這個僧人後來參拜師父，便舉出之前參拜臨濟的因緣。 師父聽完，就拿起棒子。 僧人猶豫不決。 師父便打。
齊聳禪師（Qi Song Chanshi，禪師名）
上堂說法。有僧人問：『師父喝的是誰家的曲子？宗風傳承自哪位祖師？』 師父說：『橫山截斷山壟，人們都感到驚訝，水從離宮流出，大家都點頭稱是。』
問：『什麼是佛？』 師父說：『老僧我並不知道。』 （僧人）進一步問：『和尚您是大善知識（Da Shanzhishi，指有很高修行和智慧的人），為什麼卻不知道？』 師父說：『老僧我不曾接引下根機的人。』
問：『什麼是道？』 師父說：『往來沒有障礙。』 （僧人）進一步問：『這樣說來，學人就可以自由自在了？』 師父說：『忽然遇到大海，你打算怎麼過？』 僧人猶豫不決。 師父便打。
問：『還丹（Huan Dan，道教煉丹術語）一顆，點鐵成金；至理（Zhi Li，最高的道理）一言，轉凡成聖。學人上來請師父點化。』 師父說：『點。』 （僧人）進一步問：『點化之後如何？』 師父說：『明亮而沒有隱藏，過去、現在、未來三際都無法用名稱來彰顯。』 （僧人）進一步問：『為什麼不彰顯名稱？』 師父說：『恐怕麻煩紙墨。』
問：『心法（Xin Fa，指佛法）雙亡時如何？』 師父說：『鳳凰不當位，野鷂且暫時掌權。』
師父出世弘法很多。 English version Question: May I ask about specific matters? The Master said: 'You are also that fox spirit from just now.' Then he left. The Master then went to visit Xiangyan (Xiangyan, name of a Chan master). Xiangyan asked: 'Where do you come from?' The Master said: 'I come from Linji (Linji, name of a Chan master).' Xiangyan said: 'Did you bring Linji's shout with you?' The Master struck him in the mouth with his sitting cloth.
The Master ascended the hall and said: 'I strike out as soon as I meet someone, but I do not do it for them.' Then he descended from the seat.
A monk asked: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, the true intention of Bodhidharma coming to China from the West)?' The Master said: 'Rotten meat attracts flies.'
He asked a monk: 'Where have you come from recently?' The monk then shouted. The Master also shouted. The monk shouted again. The Master then struck him.
Venerable Linji (Linji Heshang, honorific title for Chan master Linji) asked a monk: 'Where do you come from?' The monk said: 'I come from Dingzhou (Dingzhou, place name).' Linji picked up a staff. The monk hesitated. Linji then struck him. The monk was not convinced. Linji said: 'Go and see a clear-eyed person later.'
This monk later visited the Master and recounted the circumstances of his previous visit to Linji. Upon hearing this, the Master picked up a staff. The monk hesitated. The Master then struck him.
Chan Master Qi Song (Qi Song Chanshi, name of a Chan master)
Ascended the hall to preach. A monk asked: 'Whose tune is the Master singing? Whose lineage does the Dharma style inherit?' The Master said: 'Cutting off the ridge of Hengshan (Hengshan, mountain name) surprises everyone; water flowing from the Li Palace (Li Gong, palace name) makes everyone nod in agreement.'
Question: 'What is Buddha?' The Master said: 'This old monk does not know.' (The monk) further asked: 'Venerable Sir, you are a great spiritual advisor (Da Shanzhishi, refers to someone with high cultivation and wisdom), why do you not know?' The Master said: 'This old monk has never received those of inferior capacity.'
Question: 'What is the Tao?' The Master said: 'Coming and going without obstruction.' (The monk) further asked: 'In that case, the student can go freely?' The Master said: 'If you suddenly encounter a great ocean, how will you cross it?' The monk hesitated. The Master then struck him.
Question: 'One pill of elixir (Huan Dan, alchemical term in Taoism) turns iron into gold; one word of ultimate truth (Zhi Li, the highest truth) transforms the ordinary into the saintly. The student comes forward to ask the Master to enlighten me.' The Master said: 'Enlighten.' (The monk) further asked: 'What happens after enlightenment?' The Master said: 'Bright and without concealment, the three periods of past, present, and future cannot be named.' (The monk) further asked: 'Why not reveal the name?' The Master said: 'I fear it would trouble paper and ink.'
Question: 'What happens when both mind and Dharma (Xin Fa, refers to the Buddha Dharma) are extinguished?' The Master said: 'The phoenix does not hold the seat, the wild harrier temporarily takes power.'
The Master appeared in the world to propagate the Dharma extensively.
【English Translation】 English version Question: May I ask about specific matters? The Master said: 'You are also that fox spirit from just now.' Then he left. The Master then went to visit Xiangyan (Xiangyan, name of a Chan master). Xiangyan asked: 'Where do you come from?' The Master said: 'I come from Linji (Linji, name of a Chan master).' Xiangyan said: 'Did you bring Linji's shout with you?' The Master struck him in the mouth with his sitting cloth.
The Master ascended the hall and said: 'I strike out as soon as I meet someone, but I do not do it for them.' Then he descended from the seat.
A monk asked: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, the true intention of Bodhidharma coming to China from the West)?' The Master said: 'Rotten meat attracts flies.'
He asked a monk: 'Where have you come from recently?' The monk then shouted. The Master also shouted. The monk shouted again. The Master then struck him.
Venerable Linji (Linji Heshang, honorific title for Chan master Linji) asked a monk: 'Where do you come from?' The monk said: 'I come from Dingzhou (Dingzhou, place name).' Linji picked up a staff. The monk hesitated. Linji then struck him. The monk was not convinced. Linji said: 'Go and see a clear-eyed person later.'
This monk later visited the Master and recounted the circumstances of his previous visit to Linji. Upon hearing this, the Master picked up a staff. The monk hesitated. The Master then struck him.
Chan Master Qi Song (Qi Song Chanshi, name of a Chan master)
Ascended the hall to preach. A monk asked: 'Whose tune is the Master singing? Whose lineage does the Dharma style inherit?' The Master said: 'Cutting off the ridge of Hengshan (Hengshan, mountain name) surprises everyone; water flowing from the Li Palace (Li Gong, palace name) makes everyone nod in agreement.'
Question: 'What is Buddha?' The Master said: 'This old monk does not know.' (The monk) further asked: 'Venerable Sir, you are a great spiritual advisor (Da Shanzhishi, refers to someone with high cultivation and wisdom), why do you not know?' The Master said: 'This old monk has never received those of inferior capacity.'
Question: 'What is the Tao?' The Master said: 'Coming and going without obstruction.' (The monk) further asked: 'In that case, the student can go freely?' The Master said: 'If you suddenly encounter a great ocean, how will you cross it?' The monk hesitated. The Master then struck him.
Question: 'One pill of elixir (Huan Dan, alchemical term in Taoism) turns iron into gold; one word of ultimate truth (Zhi Li, the highest truth) transforms the ordinary into the saintly. The student comes forward to ask the Master to enlighten me.' The Master said: 'Enlighten.' (The monk) further asked: 'What happens after enlightenment?' The Master said: 'Bright and without concealment, the three periods of past, present, and future cannot be named.' (The monk) further asked: 'Why not reveal the name?' The Master said: 'I fear it would trouble paper and ink.'
Question: 'What happens when both mind and Dharma (Xin Fa, refers to the Buddha Dharma) are extinguished?' The Master said: 'The phoenix does not hold the seat, the wild harrier temporarily takes power.'
The Master appeared in the world to propagate the Dharma extensively.
有語句。今不盡錄。
定州崔禪禪師
王令公請師于衙內說法 師才升座。拈起拄杖云。出來打。出來打 僧云。崔禪𠰚 師擲下拄杖云。久立令公。伏惟珍重。
問。如何是祖師西來意 師云。定州磁器似鐘鳴 學人不會意旨如何 師云。口口分明勿喎鈄。
鎮州萬壽禪師
師升座。僧問。如何是丈六金身 師云。袖上打領。腋下剜襟。
問。如何是祖師西來意 師云。拈河覓魚蹤。斬新過來處。
問。如何是迦葉上行衣 師云。鶴飛千點雪。雲嶺萬重山。
問。僧家究竟事如何 師云。貸來祇是吹灰法。卻向壇頭脫卻衣。
問。欲求真性去。猶被真妄纏。去此之途。如何即是 師云。抹眉裹帽耳齊肩。
𣵠州秀禪師
開堂日。郡牧並諸官僚集。有僧出問。人王與法王相見時如何 師云。僧俗各異 進云。恁么即不相見也 師云。總在者里 學云。大好各異 師云。許阇梨一隻眼。
問。如何是祖師西來意 師云。過海泛泊船 學人不會意旨如何 師云。只履歸西土。
問。欲行千里。一步為初。如何是最初一步 師云。登高人遠望。何須緊繫鞋 進云。便恁么會去時如何 師云。千里途程在即今。
師臨示寂時。沐浴了
【現代漢語翻譯】 現代漢語譯本： 還有一些語句，現在不全部收錄。
定州崔禪禪師
王令公請禪師到衙門內說法，禪師剛升座，拿起拄杖說：『出來打，出來打！』有僧人說：『崔禪真粗魯！』禪師放下拄杖說：『久等令公了，請多珍重。』
問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，即禪宗的根本宗旨）？』禪師說：『定州的瓷器像鐘一樣鳴響。』學人說：『我不會領會其中的意旨，該怎麼辦？』禪師說：『口口分明，不要歪斜。』
鎮州萬壽禪師
禪師升座，有僧人問：『如何是丈六金身（sixteen-foot golden body of the Buddha，佛的莊嚴法相）？』禪師說：『袖子上打著領子，腋下挖著衣襟。』
問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，即禪宗的根本宗旨）？』禪師說：『在河裡尋找魚的軌跡，嶄新的過來之處。』
問：『如何是迦葉上行衣（Kāśyapa's robe，摩訶迦葉所穿的袈裟）？』禪師說：『鶴飛舞，點點如雪；雲嶺重疊，萬重山巒。』
問：『僧家的究竟事如何？』禪師說：『借來的只是吹灰之法，卻在壇頭上脫下衣服。』
問：『想要尋求真性，卻仍然被真妄所纏繞，去除這種纏繞的途徑，如何是好？』禪師說：『抹著眉毛，裹著帽子，耳朵和肩膀齊平。』
𣵠州秀禪師
開堂之日，郡守和各位官員都來了。有僧人出來問：『人王（human king，指世俗的統治者）與法王（dharma king，指佛）相見時，會是怎樣？』禪師說：『僧人和俗人各有不同。』僧人追問：『這樣說來，就是不相見了嗎？』禪師說：『總在這裡。』學人說：『真是太好了，各有不同。』禪師說：『我認可你這隻眼睛（指有見地）。』
問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，即禪宗的根本宗旨）？』禪師說：『過海乘坐大船。』學人說：『我不會領會其中的意旨，該怎麼辦？』禪師說：『只穿著一隻鞋子回到西土（指Bodhidharma只穿一隻鞋子離開的故事）。』
問：『要走千里路，第一步是開始，如何是最初一步？』禪師說：『登高望遠的人，何必把鞋帶系得太緊？』僧人追問：『如果就這樣理解下去，會怎麼樣？』禪師說：『千里的路程就在當下。』
禪師臨近圓寂時，沐浴完畢。
【English Translation】 English version: There are more statements, which are not fully recorded here.
Zen Master Cui of Dingzhou
Wang Linggong invited the master to preach at the yamen. As soon as the master ascended the seat, he raised his staff and said, 'Come out and be beaten! Come out and be beaten!' A monk said, 'Zen Master Cui is so rude!' The master threw down his staff and said, 'I have kept Linggong waiting for a long time. Please take care.'
Question: 'What is Bodhidharma's intention in coming from the West?' The master said, 'The porcelain of Dingzhou sounds like a bell.' The student said, 'I don't understand the meaning. What should I do?' The master said, 'Speak clearly, don't be crooked.'
Zen Master Wanshou of Zhenzhou
The master ascended the seat. A monk asked, 'What is the sixteen-foot golden body?' The master said, 'A collar is sewn on the sleeve, and a slit is cut under the armpit.'
Question: 'What is Bodhidharma's intention in coming from the West?' The master said, 'Looking for fish tracks in the river, a brand new place to come from.'
Question: 'What is Kāśyapa's robe?' The master said, 'Cranes fly, with snowflakes falling; cloud ridges overlap, with ten thousand mountains.'
Question: 'What is the ultimate matter for monks?' The master said, 'What is borrowed is just the method of blowing away ashes, but then taking off the robe at the altar.'
Question: 'Wanting to seek true nature, one is still entangled by truth and falsehood. What is the way to remove this entanglement?' The master said, 'Smoothing eyebrows, wearing a hat, ears level with shoulders.'
Zen Master Xiu of 𣵠zhou
On the day of the opening ceremony, the prefect and officials gathered. A monk came out and asked, 'What is it like when the human king and the dharma king meet?' The master said, 'Monks and laypeople are different.' The monk pressed, 'Then they don't meet?' The master said, 'It's all here.' The student said, 'Great, they are different.' The master said, 'I acknowledge your one eye (referring to having insight).'
Question: 'What is Bodhidharma's intention in coming from the West?' The master said, 'Crossing the sea on a large ship.' The student said, 'I don't understand the meaning. What should I do?' The master said, 'Returning to the Western Land with only one shoe (referring to the story of Bodhidharma leaving with only one shoe).'
Question: 'To travel a thousand miles, the first step is the beginning. What is the very first step?' The master said, 'A person who climbs high and looks far, why bother tying their shoelaces too tightly?' The monk pressed, 'If I understand it that way, what will happen?' The master said, 'The journey of a thousand miles is right now.'
When the master was about to pass away, he took a bath.
。喚侍者點茶來。師喫茶了。侍者接盞。師縮卻手云。汝還知吾去處么。
侍者云。某甲不知。
師便度盞云。去。汝不知吾去處。侍者送盞回來。見師端然而化。
魏府興化存獎禪師
行腳往南方。回在三聖會裡為首座。常垂語云。我南方行腳一匝。拄杖不曾撥著一個會佛法底人 三聖聞得。問云。汝具個什麼眼。便恁么道 師便喝 三聖云。須是你始得 師便休。 三聖亦休。
后大覺聞舉。遂云。作么生得風吹到大覺門裡來 師後到大覺為院主。依前恁么道。一日。大覺喚。院主。我聞你道。向南方行腳一匝。拄杖不曾撥著一個會佛法底人。你具個什麼眼。便漝么道 師便喝 大覺拈棒 師擬議 大覺便打 師又喝 覺又打 兩家便休。
師來日從法堂下過 大覺遂喚。院主 師乃上來 覺云。我直下不疑你昨日兩喝。你為我說來 師云。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。與某甲個安樂法門 覺云。者瞎漢。來者里納敗闕。脫下衲衣。痛打一頓 師于棒下薦得臨濟先師于黃檗處。吃棒道理。
師后開堂。拈香云。此一炷香。本分為三聖師兄。三聖於我太孤。本分為大覺師兄。大覺於我大賒。不如供養臨濟先師。
時有僧問。多子塔前。
【現代漢語翻譯】 現代漢語譯本：
'叫侍者倒茶來。'禪師喝了茶。侍者接過茶杯。禪師縮回手說：'你還知道我要去哪裡嗎？'
侍者說：'我不知道。'
禪師便連茶杯一起扔掉，說：'去。你不知道我要去哪裡。'侍者送回茶杯，看見禪師端坐而逝。
魏府興化存獎禪師
雲遊到南方，回來后在三聖禪師處擔任首座。他經常說：'我到南方雲遊了一圈，拄杖不曾碰到一個懂得佛法的人。'三聖禪師聽了，問：'你有什麼樣的眼力，竟敢這麼說？'禪師便喝斥一聲。三聖禪師說：'必須是你才行。'禪師便不再說話。三聖禪師也不再說話。
後來大覺禪師聽說了這件事，便說：'怎麼能讓這種風氣吹到大覺禪師的門下呢？'禪師後來到大覺禪師處擔任院主。依舊像之前那樣說。一天，大覺禪師叫道：'院主，我聽說你曾說，到南方雲遊了一圈，拄杖不曾碰到一個懂得佛法的人。你有什麼樣的眼力，竟敢這麼說？'禪師便喝斥一聲。大覺禪師拿起木棒。禪師猶豫了一下。大覺禪師便打下去。禪師又喝斥一聲。大覺禪師又打下去。兩人便不再爭執。
禪師第二天從法堂下經過，大覺禪師便叫道：'院主。'禪師便走上來。大覺禪師說：'我完全不懷疑你昨天的那兩聲喝斥。你為我說說看。'禪師說：'我從三聖師兄那裡，學到了賓主應對之法，全被師兄您給駁倒了。請給我一個安樂的法門。'大覺禪師說：'你這個瞎漢，竟然在這裡認輸。脫下你的僧衣，痛打一頓。'禪師在被打的時候，領悟了臨濟禪師在黃檗禪師處被打的道理。
禪師後來開堂說法，拈香說道：'這第一炷香，本應供養三聖師兄，三聖師兄對我太孤僻。本應供養大覺師兄，大覺師兄對我太寬容。不如供養臨濟先師。'
當時有僧人問：'多子塔前，'
【English Translation】 English version:
'Call the attendant to bring tea.' The master drank the tea. The attendant took the cup. The master withdrew his hand and said, 'Do you know where I am going?'
The attendant said, 'I do not know.'
The master then threw the cup away, saying, 'Go. You do not know where I am going.' The attendant brought the cup back and saw the master sitting upright, having passed away.
Zen Master Cunjiang of Xinghua in Wei Prefecture
He traveled to the South and returned to serve as the head seat in the assembly of Sansheng (Three Sages, referring to a place or a person). He often said, 'I traveled around the South, and my staff never touched a single person who understood the Buddha-dharma.' Sansheng (Three Sages) heard this and asked, 'What kind of eye do you have that you speak like this?' The master then shouted. Sansheng (Three Sages) said, 'It must be you to be able to do this.' The master then stopped speaking. Sansheng (Three Sages) also stopped speaking.
Later, Dajue (Great Enlightenment, referring to a place or a person) heard of this and said, 'How could such a wind blow into the gate of Dajue (Great Enlightenment)?' The master later went to Dajue (Great Enlightenment) to serve as the monastery director. He still spoke as before. One day, Dajue (Great Enlightenment) called out, 'Director, I heard you say that you traveled around the South, and your staff never touched a single person who understood the Buddha-dharma. What kind of eye do you have that you speak like this?' The master then shouted. Dajue (Great Enlightenment) picked up a stick. The master hesitated. Dajue (Great Enlightenment) then struck him. The master shouted again. Dajue (Great Enlightenment) struck him again. The two then stopped arguing.
The master passed by the Dharma Hall the next day. Dajue (Great Enlightenment) then called out, 'Director.' The master then came forward. Dajue (Great Enlightenment) said, 'I do not doubt your two shouts yesterday. Tell me about it.' The master said, 'I learned the guest-host interaction from my fellow disciple Sansheng (Three Sages), but it has all been refuted by you, senior. Please give me a peaceful Dharma gate.' Dajue (Great Enlightenment) said, 'You blind fool, you come here to admit defeat. Take off your robe and give you a good beating.' The master, while being beaten, understood the principle of Linji (Linji Yixuan, a famous Zen master) being beaten at Huangbo's (Huangbo Xiyun, Linji's teacher) place.
The master later opened the Dharma Hall and offered incense, saying, 'This first stick of incense should originally be offered to my fellow disciple Sansheng (Three Sages), but Sansheng (Three Sages) is too aloof to me. It should originally be offered to my senior disciple Dajue (Great Enlightenment), but Dajue (Great Enlightenment) is too lenient to me. It is better to offer it to the late master Linji (Linji Yixuan).'
At that time, a monk asked, 'Before the Pagoda of Many Children,'
共談何事 師云。一人傳虛。萬人傳實。
師一日喚僧 僧應喏 師云。到時不點 又召一僧 僧云。作什麼 師云。點時不到。
問。四方八面來時如何 師云。打 僧禮拜 師云。大眾。興化昨日赴。個村齋。回到半路。遇卒風暴雨。去神廟裡避得。
師舉。三聖僧問。如何是祖師西來意 三聖云。臭肉來蠅 師云。興化即不然。破脊驢上足蒼蠅。
師上堂云。我聞三聖道。我逢人即出。出即不為人。興化即不然。我逢人即不出。出即為人。便下座。
師上堂云。今日不用如何若何。直須單刀直入。興化與你證據。
時有閩德長老出禮拜。起便喝 師亦喝 閩德又喝 師又喝 閩德禮拜便歸眾 師云。適來若是別人。三十棒一棒也較不得。為他閩德會一喝不作一一用。便下座。
師入僧堂。見首座坐禪。師云。我見你了也 首座便喝 師打露柱一下便出去 首座隨後上去。云。莫怪適來觸誤和尚。師又打地一下。
師巡堂次。垂語云。我有一隻聖箭。遇作家即分付。
至下間。有一道者云。便請 師云。你喚什麼作聖箭。 道者把衲衣便拂 師接住云。祇者個。別更有在。 道者擬議 師便打。
師上堂。示眾云。我聞前廊也喝。后廊也喝。你莫
【現代漢語翻譯】 現代漢語譯本 共談論什麼事？ 師父說：『一個人說假話，一萬人就傳成真事了。』 師父有一天叫一個僧人，僧人應聲『喏』。師父說：『到時點名不到。』 又叫一個僧人，僧人問：『做什麼？』 師父說：『點名時不到。』 有人問：『四面八方來時如何？』 師父說：『打！』 僧人禮拜。師父說：『各位，興化我昨天去某村赴齋，回到半路，遇到狂風暴雨，去神廟裡避雨。』 師父舉例說：『三聖（Sansheng）僧人問：如何是祖師西來意（意指禪宗的根本宗旨）？』 三聖（Sansheng）說：『臭肉招蒼蠅。』 師父說：『興化我卻不這樣說，是破脊的驢子身上落滿蒼蠅。』 師父上堂說法：『我聽說三聖（Sansheng）說：我遇到人就出手，出手卻不為人。興化我卻不這樣，我遇到人就不出手，出手就是為人。』 隨即下座。 師父上堂說法：『今天不用說如何如何，必須單刀直入。興化我與你做證明。』 當時有閩德（Min De）長老出來禮拜，起來就喝一聲。師父也喝一聲。閩德（Min De）又喝一聲。師父又喝一聲。閩德（Min De）禮拜后回到大眾中。師父說：『剛才如果是別人，打三十棒，一棒也少不得。因為他是閩德（Min De），會一喝，不作一一用。』 隨即下座。 師父進入僧堂，看見首座（Shouzuo）在坐禪。師父說：『我看見你了。』 首座（Shouzuo）就喝一聲。師父打露柱一下就出去。首座（Shouzuo）隨後上去，說：『莫怪剛才觸犯了和尚。』 師父又打地一下。 師父巡視僧堂時，垂示說：『我有一隻聖箭，遇到內行的人就交付給他。』 到下間時，有一個道士說：『請交付給我。』 師父說：『你把什麼叫做聖箭？』 道士拿起袈裟就拂。師父接住說：『只是這個嗎？ 別處還有嗎？』 道士猶豫不決，師父就打他。 師父上堂，向大眾開示說：『我聽說前廊也喝，后廊也喝。你們不要』
【English Translation】 English version What were they discussing? The Master said, 'One person spreads a falsehood, ten thousand spread it as truth.' One day, the Master called a monk. The monk responded, 'Yes.' The Master said, 'When the time comes for roll call, you won't be present.' He then called another monk. The monk asked, 'What is it?' The Master said, 'When the time comes for roll call, you won't be present.' Someone asked, 'What about when coming from all directions?' The Master said, 'Strike!' The monk prostrated. The Master said, 'Everyone, yesterday, Xinghua (Xinghua) went to a village for a vegetarian meal. On the way back, I encountered a sudden wind and rainstorm and took shelter in a shrine.' The Master cited: 'A monk from Sansheng (Sansheng) asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West (referring to the fundamental principle of Zen Buddhism)?' Sansheng (Sansheng) said, 'Rotten meat attracts flies.' The Master said, 'Xinghua (Xinghua) doesn't say it that way. It's a broken-backed donkey covered in flies.' The Master ascended the platform and said, 'I heard Sansheng (Sansheng) say, 'When I meet someone, I act immediately, but not for their sake.' Xinghua (Xinghua) doesn't do that. When I meet someone, I don't act immediately, but when I do, it's for their sake.' Then he descended from the platform. The Master ascended the platform and said, 'Today, there's no need to talk about 'how' or 'what.' We must go straight to the point. Xinghua (Xinghua) will be your proof.' At that time, Elder Min De (Min De) came forward, prostrated, and then shouted. The Master also shouted. Min De (Min De) shouted again. The Master shouted again. Min De (Min De) prostrated and returned to the assembly. The Master said, 'If it had been someone else just now, even thirty blows wouldn't have been enough. Because he is Min De (Min De), he knows how to shout once without making it a repetitive action.' Then he descended from the platform. The Master entered the monks' hall and saw the Head Seat (Shouzuo) meditating. The Master said, 'I see you.' The Head Seat (Shouzuo) then shouted. The Master struck the pillar once and left. The Head Seat (Shouzuo) followed him and said, 'Please don't be offended that I disturbed the Master just now.' The Master struck the ground once. The Master was making rounds in the hall and said, 'I have a sacred arrow. I will entrust it to someone who is truly skilled.' When he reached the lower room, a Taoist said, 'Please give it to me.' The Master said, 'What do you call a sacred arrow?' The Taoist took his robe and flicked it. The Master caught it and said, 'Is it just this? Is there anything else?' The Taoist hesitated, and the Master struck him. The Master ascended the platform and addressed the assembly, saying, 'I hear shouting in the front corridor and shouting in the back corridor. Don't you'
胡喝亂喝。直饒你喝得興化。向虛空里撲下來。一點氣也無。待我蘇息起來。向你道未在。何以如此。未曾向紫羅帳里撒真珠與汝諸人。
師到云居。問。權借一問以為影草時如何 云居道不得 師三度舉話頭 云居無語 師云。情知和尚道不得。且禮三拜。
云居一日上堂。云。我二十年前興化問。當我時機思遲鈍。道不得。為他致得問頭奇持。不敢辜他。如今只消一個何必。
後有僧舉似師 師云。二十年只道得個何必。興化即不然。不消一個不必。
后三聖拈云。二十年道得底是云居。如今商量。猶較興化半月程。
有同參來禮拜師 師才見上法堂來便喝 同參亦喝。卻行三兩步 師又喝 同參亦喝。相次近前 師拈棒 同參又喝 師云。你看者瞎漢猶作主在 同參擬議 師便打。
師見僧來云。你未恁么來。山僧早行了也 僧便喝 師云。據全而行 僧又喝 師云。作家 僧又喝 師便打。
師謂克賓維那曰。你不久為喝道之師也 克賓云。我不入你保社 師云。你會了不入。不會了不入 克賓云。總不恁么 師便拈棒 賓擬議 師便打。
師白眾云。克賓維那適來法戰不勝。罰錢五貫文。設供一堂。
至來日齋時。師白槌云。克賓維那昨日法戰不
【現代漢語翻譯】 現代漢語譯本：
胡亂喝，隨便喝。就算你喝得像興化（Xinghua，人名，禪宗大師）一樣，從虛空中撲下來，一點氣息也沒有。等我甦醒過來，告訴你『還不到時候』。為什麼這麼說呢？因為我還沒有在紫羅帳里撒下真珠給你們這些人啊。 師父到了云居（Yunju，地名，也是一位禪師的法號），問道：『暫時借用一個問題作為草稿，怎麼樣？』云居說：『不行。』師父三次提起這個話頭，云居都沒有說話。師父說：『我知道和尚你說不出來。』於是禮拜三下。 云居有一天上堂說法，說：『我二十年前，興化問我，當時我機鋒遲鈍，說不出來。因為他提出了一個非常奇特的問頭，我不敢辜負他。現在只需要一個『何必』（Hebi，反問，意為「為什麼」）就夠了。』 後來有僧人把這件事告訴師父，師父說：『二十年只說出一個『何必』。興化就不是這樣，他連一個『不必』（Bubi，意為「不需要」）都不用。』 後來三聖（Sansheng，人名，禪宗大師）評論說：『二十年說出『何必』的是云居。現在來商量這件事，比起興化還差半個月的路程。』 有同參（Tongcan，一起參禪的人）來禮拜師父，師父剛看到他從法堂上來，就喝了一聲。同參也喝了一聲，然後走了三兩步。師父又喝了一聲，同參也喝了一聲，然後互相靠近。師父拿起棒子，同參又喝了一聲。師父說：『你看這個瞎漢，還在那裡當家作主。』同參想要辯解，師父就打了他。 師父看見僧人來，說：『你還沒這樣來的時候，山僧我已經走過了。』僧人就喝了一聲。師父說：『按照全部來實行。』僧人又喝了一聲。師父說：『真有本事。』僧人又喝了一聲，師父就打了他。 師父對克賓（Kebin，人名）維那（Weina，寺院中的一種職務）說：『你不久就會成為喝道之師了。』克賓說：『我不加入你的保社（Baoshe，擔保團體）。』師父說：『你明白了不加入，還是不明白不加入？』克賓說：『總之不是這樣。』師父就拿起棒子，克賓想要辯解，師父就打了他。 師父告訴大家說：『克賓維那剛才的法戰（Fazhan，佛法辯論）沒有獲勝，罰錢五貫文，設一堂齋飯。』 到了第二天齋飯的時候，師父敲槌說：『克賓維那昨天法戰不勝。』
【English Translation】 English version:
Drink recklessly, drink carelessly. Even if you drink like Xinghua (a name, a Chan master), falling down from the void, without a trace of breath. When I wake up, I'll tell you, 'It's not the time yet.' Why do I say that? Because I haven't scattered pearls in the purple silk tent for you all. The master arrived at Yunju (a place name, also the dharma name of a Chan master) and asked, 'How about temporarily borrowing a question as a draft?' Yunju said, 'No.' The master raised the topic three times, but Yunju remained silent. The master said, 'I know you can't answer, venerable monk.' Then he bowed three times. One day, Yunju ascended the platform and said, 'Twenty years ago, Xinghua asked me, and at that time, my wit was slow, and I couldn't answer. Because he raised a very peculiar question, I didn't dare to let him down. Now, just one 'Why bother?' (Hebi, a rhetorical question meaning 'why?') is enough.' Later, a monk told the master about this, and the master said, 'For twenty years, he only said 'Why bother?' Xinghua wouldn't be like that; he wouldn't even need a 'No need.' (Bubi, meaning 'unnecessary').' Later, Sansheng (a name, a Chan master) commented, 'The one who said 'Why bother?' after twenty years is Yunju. If we discuss this now, he's still half a month behind Xinghua.' A fellow practitioner (Tongcan, someone who practices Chan together) came to pay respects to the master. As soon as the master saw him coming up from the Dharma hall, he shouted. The fellow practitioner also shouted, then took three or four steps. The master shouted again, and the fellow practitioner shouted again, then they approached each other. The master picked up a stick, and the fellow practitioner shouted again. The master said, 'Look at this blind man, still trying to be the master.' The fellow practitioner tried to argue, and the master hit him. The master saw a monk coming and said, 'Before you came like this, this mountain monk had already walked it.' The monk shouted. The master said, 'Act according to the whole.' The monk shouted again. The master said, 'A true master.' The monk shouted again, and the master hit him. The master said to Kebin (a name), the director (Weina, a position in the monastery), 'You will soon become a master of shouting.' Kebin said, 'I won't join your guarantor group (Baoshe, a guarantee group).' The master said, 'Are you not joining because you understand, or because you don't understand?' Kebin said, 'It's not like that at all.' The master picked up the stick, Kebin tried to argue, and the master hit him. The master told everyone, 'Director Kebin lost the Dharma battle (Fazhan, a Dharma debate) just now and is fined five strings of cash to provide a vegetarian meal.' The next day, at mealtime, the master struck the gavel and said, 'Director Kebin lost the Dharma battle yesterday.'
勝。罰錢五貫文。設供一堂。不得吃飯。便令出院。
問。王程有限時如何 師云。日馳五百。
同光帝駕幸河北。回至魏府行宮。帝坐朝。僧錄名員來朝後 帝遂問左右。此間莫有德人否 近臣奏曰。適來僧錄名員皆是德人 帝曰。此是名利之德。莫有道德之人否 近臣奏曰。此間有興化長老。甚是德人 帝乃召之 師來朝見 帝賜座。茶湯畢 帝遂問。朕收下中原。獲得一寶。未曾有人酬價 師云。如何是陛下中原之寶 帝以手舒幞頭腳 師云。君王之寶。誰敢酬價 聖顏大悅。賜紫衣．師號 師皆不受。
宣馬一疋與師乘。騎馬忽驚。師遂墜傷足 帝聞。宣藥救療。
師喚院主 院主至。侍立次 師云。與我作個本柺子 院主做了將來 師接得。繞院行。問僧云。汝等還識老僧么 僧云。和尚爭得不識 師云。癘腳法師說得行不得。
又至法堂上。令維那聲鐘上堂。師如前乘示。眾皆無對。師擲下柺子。端然而逝。
浙西善權山徹禪師
入州赴齋。有僧問。此日一會。是僧是俗總具法身也無 師云。具 進云。如何是法身 師云。百鳥迷巢徑。魚行入混流 進云。為什麼卻如此 師云。坐對斜陽日又晡。
問。祖意教意。是同是別 師云。冬寒夏熱 進云。
【現代漢語翻譯】 現代漢語譯本： 勝者，罰錢五貫文。設一堂齋供。不得吃飯，便令其離開寺院。 問：如果王程（Wang Cheng，指皇家事務或旅程）有時間限制，那該怎麼辦？ 師父說：日行五百里。 同光帝（Tongguang Emperor，後唐的皇帝）駕臨河北，返回魏府行宮。皇帝坐朝，僧錄（Senglu，佛教僧官）名員前來朝見。皇帝問左右：這裡有沒有有德之人？ 近臣奏曰：剛才來的僧錄名員都是有德之人。 皇帝說：這是有名利的德。有沒有道德之人？ 近臣奏曰：這裡有興化長老（Xinghua Zhanglao，一位德高望重的僧人），很有德行。 皇帝於是召見他。 師父前來朝見皇帝。皇帝賜座，獻上茶湯。完畢后，皇帝問道：朕收復中原，獲得一寶，卻沒有人能出價。 師父說：什麼是陛下中原之寶？ 皇帝用手舒展了一下幞頭（futou，一種頭巾）的腳。 師父說：君王之寶，誰敢出價？ 皇帝非常高興，賜予紫衣和師號，師父都沒有接受。 皇帝賜給師父一匹宣馬（Xuan Ma，一種馬的名字）供他乘坐。騎馬時馬突然受驚，師父因此墜落受傷。 皇帝聽聞后，派人送藥救治。 師父叫來院主（Yuanzhu，寺院的管理者）。院主來到后，侍立在一旁。 師父說：給我做一根枴杖。 院主做好后拿來。 師父接過枴杖，繞著寺院行走，問僧人：你們還認得老僧嗎？ 僧人說：和尚（heshang，對僧人的尊稱）我們怎麼會不認識？ 師父說：瘸腿法師說得卻走不得。 師父又來到法堂上，讓維那（Weina，寺院中的一種職務）敲鐘上堂。師父像之前一樣拄著枴杖示眾，眾人都沒有迴應。 師父扔下枴杖，端坐而逝。 浙西善權山徹禪師（Zhexi Shanquanshan Che Chanshi，一位禪師的名字） 進入州府應齋供。有僧人問：今日一會，是僧是俗都具有法身（fashen，佛的化身）嗎？ 師父說：具足。 僧人追問：什麼是法身？ 師父說：百鳥迷失歸巢的路，魚兒游入渾濁的河流。 僧人追問：為什麼會這樣呢？ 師父說：靜坐面對夕陽，一天又過去了。 問：祖意（zuyi，祖師的意旨）和教意（jiaoyi，佛教的教義），是相同還是不同？ 師父說：冬天寒冷，夏天炎熱。
【English Translation】 English version: The winner will be fined five strings of cash. A vegetarian offering will be set up. They are not allowed to eat and will be ordered to leave the monastery. Question: If Wang Cheng (royal affairs or journey) has a time limit, what should be done? The master said: Travel five hundred li per day. The Tongguang Emperor (Emperor of the Later Tang Dynasty) visited Hebei and returned to the Weifu Palace. The emperor held court, and Senglu (Buddhist official) members came to pay their respects. The emperor asked his attendants: Are there any virtuous people here? A close official replied: The Senglu members who came just now are all virtuous people. The emperor said: This is the virtue of fame and gain. Are there any people of morality? A close official replied: There is Elder Xinghua (a highly respected monk) here, who is very virtuous. The emperor then summoned him. The master came to pay his respects to the emperor. The emperor offered him a seat and tea. After finishing, the emperor asked: I recovered the Central Plains and obtained a treasure, but no one has been able to offer a price for it. The master said: What is Your Majesty's treasure of the Central Plains? The emperor stretched out the foot of his futou (a kind of turban) with his hand. The master said: Who dares to offer a price for the treasure of the king? The emperor was very pleased and bestowed a purple robe and a master's title, but the master refused to accept them. The emperor gave the master a Xuan Ma (name of a horse) to ride. The horse suddenly became startled while riding, and the master fell and was injured. Upon hearing this, the emperor sent medicine to treat him. The master called the Yuanzhu (manager of the monastery). The Yuanzhu came and stood by his side. The master said: Make me a cane. The Yuanzhu made it and brought it to him. The master took the cane, walked around the monastery, and asked the monks: Do you still recognize this old monk? The monks said: How could we not recognize the heshang (a respectful term for monks)? The master said: The lame Dharma master can speak but cannot walk. The master then went to the Dharma hall and ordered the Weina (a position in the monastery) to ring the bell for the Dharma talk. The master leaned on his cane as before, but no one responded. The master threw down his cane and passed away peacefully. Chan Master Che of Shanquan Mountain in Zhexi (name of a Chan master) He entered the state to attend a vegetarian offering. A monk asked: At today's gathering, do both monks and laypeople possess the Dharmakaya (Buddha's embodiment)? The master said: They do. The monk asked further: What is the Dharmakaya? The master said: Hundreds of birds lose their way home, and fish swim into turbid waters. The monk asked further: Why is it like this? The master said: Sitting and facing the setting sun, another day has passed. Question: Are the Zuyi (the intention of the patriarchs) and the Jiaoyi (Buddhist teachings) the same or different? The master said: Winter is cold, and summer is hot.
冬寒夏熱。此理如何 師云。炎天宜散袒。冬后更深藏。
問。貧兒思舊債時如何 師云。熟處難忘 僧云。恁么即得遇家珍也 師云。棒不打衲僧。
問。如何是衲僧關 師云。執手點頭思不出 進云。思得出后如何 師云。撒手那邊別商量 僧禮拜 師云。衲僧關破也。
問。擬心即差。動念即乖。不動不念。猶落二途。去此外。請師直指 師云。竿長丈二。鉤長八尺 進云。未審意旨如何 師云。兩手拽不住 進云。為什麼拽不住 師云。橫出海門東。
師住后。常居一室。長坐不臥。受一施主供給。年深。師將示化。詣施主家。廳上坐。施主不在。如是三日坐不起。后施主歸 師云。持來報汝 主云。和尚。未審將什麼報弟子 師云。四人舁不起。汝還識么 主云。弟子不識 師云。汝問眷屬。必有識底 主問眷屬。皆言不識 師云。汝既不識。直須收拾。善自保愛。師言訖。端坐示寂。
幽州談空禪師
鎮州牧有姑為尼。行腳回。欲開堂為人。牧云。乞師勘過 師問云。見說汝欲開堂為人。是否 尼云。是 師云。尼是五障之身。汝作么生為人 尼云。龍女八歲。南方無垢世界成等正覺。又作么生 師云。你現一變看。
尼云。設便變得。也只是一個野狐精
【現代漢語翻譯】 現代漢語譯本 問：冬天寒冷夏天炎熱，這是什麼道理？ 師父說：『炎熱的天氣適合解開衣衫袒露身體，冬天過後更要深深地藏起來。』 問：貧窮的人想起以前欠下的債務時，會怎麼樣？ 師父說：『熟悉的地方難以忘記。』 僧人說：『這麼說就是能夠遇到家裡的珍寶了？』 師父說：『棒子不打出家人。』 問：什麼是衲僧關（nà sēng guān，指禪宗修行者參禪悟道的關鍵）？ 師父說：『握著手點頭卻思索不出來。』 （僧人）進一步問：『思索出來之後怎麼樣？』 師父說：『放開手在那邊另外商量。』 僧人禮拜，師父說：『衲僧關破了。』 問：『如果用心去思考就錯了，動了念頭就偏離了。不動心也不動念，仍然落入二元對立的境地。拋開這些之外，請師父直接指點。』 師父說：『竿子長一丈二尺，魚鉤長八尺。』 （僧人）進一步問：『不知道是什麼意思？』 師父說：『兩隻手拽不住。』 （僧人）進一步問：『為什麼拽不住？』 師父說：『橫著出了海門東邊。』 師父住持寺院后，常常居住在一個房間里，長時間打坐不睡覺，接受一位施主的供養。時間長了，師父將要示現圓寂，到施主家，在大廳上坐著。施主不在家，這樣坐了三天沒有起來。後來施主回來了，師父說：『拿來報答你。』 施主說：『和尚，不知道拿什麼來報答弟子？』 師父說：『四個人抬不起來，你還認識嗎？』 施主說：『弟子不認識。』 師父說：『你問你的家眷，一定有認識的。』 施主問家眷，都說不認識。 師父說：『你既然不認識，就好好收拾，好好保護愛惜。』師父說完，端坐示寂。 幽州談空禪師（Tán Kōng Chán Shī，唐代禪師） 鎮州牧（zhèn zhōu mù，古代官名）有一位姑姑是尼姑，行腳回來，想要開堂說法。鎮州牧說：『請師父勘驗一下。』 師父問道：『聽說你想要開堂說法，是這樣嗎？』 尼姑說：『是。』 師父說：『尼姑是五障之身（wǔ zhàng zhī shēn，佛教認為女性有五種障礙），你怎麼樣為人說法？』 尼姑說：『龍女（lóng nǚ，佛教故事中的人物）八歲時，在南方無垢世界（wú gòu shì jiè，佛教中的清凈世界）成就正等正覺，又怎麼樣呢？』 師父說：『你現一個變化給我看看。』 尼姑說：『即使變了，也只是一個野狐精（yě hú jīng，比喻虛假的修行者）。』
【English Translation】 English version Question: 'Winter is cold and summer is hot. What is the principle behind this?' The Master said: 'In hot weather, it is appropriate to loosen clothes and expose the body. After winter, one should hide oneself even more deeply.' Question: 'What is it like when a poor person thinks of old debts?' The Master said: 'Familiar places are hard to forget.' The monk said: 'Does that mean one can encounter family treasures?' The Master said: 'The stick does not strike a mendicant monk.' Question: 'What is the nà sēng guān (衲僧關, the critical barrier for a Chan Buddhist practitioner to achieve enlightenment)?' The Master said: 'Holding hands and nodding, yet unable to think it out.' The monk further asked: 'What happens after one thinks it out?' The Master said: 'Let go of your hands and discuss it elsewhere.' The monk prostrated. The Master said: 'The nà sēng guān is broken.' Question: 'To intend with the mind is to err; to move a thought is to deviate. Not moving, not thinking, still falls into duality. Apart from these, please, Master, point directly.' The Master said: 'The pole is twelve feet long, the hook is eight feet long.' The monk further asked: 'I do not understand the meaning.' The Master said: 'Two hands cannot hold it.' The monk further asked: 'Why can't it be held?' The Master said: 'It goes horizontally out of the east sea gate.' After the Master resided in the monastery, he often stayed in one room, sitting for long periods without lying down, receiving offerings from a benefactor. After many years, the Master was about to manifest his passing. He went to the benefactor's house and sat in the hall. The benefactor was not home. He sat like this for three days without getting up. Later, the benefactor returned. The Master said: 'I bring this to repay you.' The benefactor said: 'Venerable Master, I do not know what you are using to repay your disciple.' The Master said: 'Four people cannot lift it. Do you recognize it?' The benefactor said: 'This disciple does not recognize it.' The Master said: 'Ask your family; surely there will be someone who recognizes it.' The benefactor asked his family, and all said they did not recognize it. The Master said: 'Since you do not recognize it, you must take good care of it and cherish it well.' After the Master spoke, he sat upright and entered nirvana. Chan Master Tan Kong (Tán Kōng Chán Shī) of Youzhou The governor of Zhenzhou (zhèn zhōu mù, ancient official title) had an aunt who was a nun. She returned from her pilgrimage and wanted to open a hall to teach people. The governor said: 'Please, Master, examine her.' The Master asked: 'I hear you want to open a hall to teach people. Is that so?' The nun said: 'Yes.' The Master said: 'A nun is a body of five obstructions (wǔ zhàng zhī shēn, Buddhism believes women have five obstacles). How will you teach people?' The nun said: 'The Dragon Girl (lóng nǚ, a figure in Buddhist stories) attained perfect enlightenment in the immaculate world (wú gòu shì jiè, a pure land in Buddhism) of the South at the age of eight. What about that?' The Master said: 'Show me a transformation.' The nun said: 'Even if I transform, I would only be a wild fox spirit (yě hú jīng, a metaphor for false practitioners).'
師便打 州主聞舉。云。和尚棒折也。
僧問。德山棒。臨濟喝。未審那個最親 師云。已前在眾里。老僧也曾商量來 僧便喝 師云。卻是汝會 僧云。錯 師便打。
師一日上堂。眾集。有僧問。擬問不問時如何 師云。嗄 僧便喝 師云。㘞 僧又喝 師拈拄杖 僧云。瞎 師拋下柱杖云。今日失利 僧云。草賊大敗。便歸眾 師以手向空點一點云。大眾。還有人辨得么。若有辨得者。出來對眾道看。
師良久云。頂門上眼也鑒不破。便下座。
天聖廣燈錄卷第十二 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十三 ［宋勒］
雲山禪師
開堂。升座。有僧問。師唱誰家曲。宗風嗣阿誰 師云。干山來不絕。坎水出坤流 進云。恁么即赤腳披衣去也 師云。三峰鎖夜月。獨照一輪燈。
師見僧來。便作起勢 僧便出去 師云。得恁么伶利 僧便喝云。作者個眼目。承嗣臨濟也大屈哉 師云。且望阇梨善傳 僧回首 師喝云。作者個眼目。錯判諸方名言。隨後便打 問。不在內。不在外。不在中間。未審在什麼處 師云。北邙山下 進云。未審如何辨白 師云。千丘萬丘 學云。恁么即辨得也 師云。辨得底事作么生 僧
【現代漢語翻譯】 現代漢語譯本 老師隨即打了那人。州長聽到這件事，說：『和尚的棒子要被打斷了。』
有僧人問：『德山（Deshan）的棒子，臨濟（Linji）的喝，不知哪個最親切？』老師說：『以前在大家一起的時候，老衲也曾討論過這個問題。』僧人隨即喝了一聲。老師說：『卻是你會了。』僧人說：『錯了。』老師隨即打了那人。
老師有一天上堂，大家聚集在一起。有僧人問：『想要問又不問的時候怎麼樣？』老師說：『嗄？』僧人隨即喝了一聲。老師說：『㘞！』僧人又喝了一聲。老師拿起拄杖。僧人說：『瞎！』老師扔下拄杖說：『今天失利了。』僧人說：『草寇大敗。』便回到人群中。老師用手向空中點了一下，說：『大眾，還有人能辨別出來嗎？如果有人能辨別出來，出來當著大家的面說看。』
老師沉默了很久，說：『頂門上的眼睛也鑑別不破。』便下座。
天聖廣燈錄卷第十二 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十三 ［宋勒］
雲山禪師（Yunshan Chanshi）
開堂，升座。有僧人問：『老師唱的是誰家的曲子？宗風繼承的是誰？』老師說：『干山（Ganshan）的來脈不絕，坎水（Kan shui）從坤流（Kun liu）而出。』僧人進一步說：『這樣就是赤腳披衣而去了。』老師說：『三峰（Sanfeng）鎖住夜月，獨自照亮一輪燈。』
老師看見僧人來，便做出要起身的樣子。僧人便出去了。老師說：『如此伶俐。』僧人便喝道：『作這個眼目，繼承臨濟（Linji）也太委屈了。』老師說：『且希望阇梨（Sheli）好好傳揚。』僧人回頭。老師喝道：『作這個眼目，錯判了諸方的名言。』隨後便打。問：『不在內，不在外，不在中間，不知在什麼地方？』老師說：『北邙山（Beimang Mountain）下。』僧人進一步問：『不知如何辨別明白？』老師說：『千丘萬丘。』學人說：『這樣就是辨別明白了。』老師說：『辨別明白的事情做什麼？』
【English Translation】 English version The master then struck the monk. The governor heard of this and said, 'The monk's staff will be broken.'
A monk asked, 'Deshan's (Deshan) staff, Linji's (Linji) shout, which is the most intimate?' The master said, 'Before, when we were all together, the old monk also discussed this matter.' The monk then shouted. The master said, 'It is you who understand.' The monk said, 'Wrong.' The master then struck the monk.
One day, the master ascended the hall, and everyone gathered. A monk asked, 'What is it like when one intends to ask but does not ask?' The master said, 'Ah?' The monk then shouted. The master said, '㘞!' The monk shouted again. The master picked up his staff. The monk said, 'Blind!' The master threw down his staff and said, 'Today I have lost.' The monk said, 'The bandit army is utterly defeated.' Then he returned to the assembly. The master pointed to the sky with his hand and said, 'Everyone, is there anyone who can discern this? If there is anyone who can discern it, come out and speak before the assembly.'
The master was silent for a long time and said, 'Even the eye on the crown of the head cannot see through it.' Then he descended from his seat.
Tiansheng Guangdenglu, Volume 12 Wan Xu Zang, Volume 78, No. 1553, Tiansheng Guangdenglu
Tiansheng Guangdenglu, Volume 13 [Song Le]
Chan Master Yunshan (Yunshan Chanshi)
Opening the hall, ascending the seat. A monk asked, 'Whose tune does the master sing? Whose lineage does the school inherit?' The master said, 'The source of Ganshan (Ganshan) is never cut off, the water of Kan (Kan shui) flows from Kun (Kun liu).' The monk further said, 'Then one goes barefoot and wearing a robe.' The master said, 'Three peaks lock the night moon, illuminating a single lamp.'
The master saw a monk coming and made a gesture to get up. The monk then left. The master said, 'So clever.' The monk then shouted, 'To make this the eye, it is a great injustice to inherit Linji (Linji).' The master said, 'I hope the Sheli (Sheli) will transmit it well.' The monk turned his head. The master shouted, 'To make this the eye, wrongly judging the famous words of all directions.' Then he struck the monk. He asked, 'Not inside, not outside, not in the middle, where is it?' The master said, 'Below Mount Beimang (Beimang Mountain).' The monk further asked, 'How can one discern it clearly?' The master said, 'Thousands of mounds, ten thousands of mounds.' The student said, 'Then one discerns it.' The master said, 'What does one do with the discerned thing?'
便喝 師云。瞎。
襄州歷村禪師
因一日煎茶次。有僧問。如何是祖師西來意 師舉起茶匙 僧云。莫只者個便是否。 師擲向火中。
問。如何是觀其音聲而得解脫 師將火箸敲柴。云。汝還聞么 僧云。聞 師云。誰不解脫。
問。如何是襄陽境 師云。漢高廟在主山頭 進云。如何是境中人 師云。口飲漢江水。腳踏鳳林關 問。句絕百非時如何 師云。開口合不得 進云。者個還當得也無 師云。合口開不得。
金沙禪師
開堂日。州主並在城。官僚集。時有僧問。昔日梵王親請佛。迦葉白槌事若何 師云。從古至今 進云。恁么即遍天遍地也 師云。收。
問。斬釘截鐵時如何 師云。猶是鈍漢 學人禮拜 師便打。
問。如何是祖師西來意 師云聽 進云。恁么即大眾側聆 師云。十萬八千。
問。如何是無縫塔 師云。來者皆瞻敬 進云。瞻敬后如何 師云。峰山不露頂。
問。久思示誨。明暗難分。得妙稱揚。乞師一接 師云。得妙稱揚事作么生 僧便喝 師云。卻有些氣息 僧云。再犯不容。
問。蓮華未出水時如何 師云。探頭覷不見 進云。出水后如何 師云。長三尺餘。
問。久負不逢時如何 師云。舁到北
【現代漢語翻譯】 現代漢語譯本 便喝。師云：『瞎。』
襄州歷村禪師
因一日煎茶時，有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師舉起茶匙。僧人云：『莫非就是這個嗎？』師擲向火中。
問：『如何是觀其音聲而得解脫？』師將火箸敲柴，云：『你還聽見嗎？』僧人云：『聽見。』師云：『誰不得解脫？』
問：『如何是襄陽境？』師云：『漢高廟在主山頭。』進云：『如何是境中人？』師云：『口飲漢江水，腳踏鳳林關。』問：『句絕百非時如何？』師云：『開口合不得。』進云：『這個還算對嗎？』師云：『合口開不得。』
金沙禪師
開堂日，州主和城中官僚聚集。當時有僧人問：『昔日梵王（Brahma）親請佛（Buddha），迦葉（Kasyapa）白槌事若何？』師云：『從古至今。』進云：『這麼說就是遍天遍地了？』師云：『收。』
問：『斬釘截鐵時如何？』師云：『猶是鈍漢。』學人禮拜，師便打。
問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師云：『聽。』進云：『這麼說就是大眾側耳傾聽？』師云：『十萬八千。』
問：『如何是無縫塔？』師云：『來者皆瞻敬。』進云：『瞻敬后如何？』師云：『峰山不露頂。』
問：『久思示誨，明暗難分，得妙稱揚，乞師一接。』師云：『得妙稱揚事作么生？』僧人便喝。師云：『卻有些氣息。』僧人云：『再犯不容。』
問：『蓮華未出水時如何？』師云：『探頭覷不見。』進云：『出水后如何？』師云：『長三尺餘。』
問：『久負不逢時如何？』師云：『舁到北。』
【English Translation】 English version Then he shouted. The Master said, 'Blind.'
Zen Master Licun of Xiangzhou
Once, while brewing tea, a monk asked, 'What is Bodhidharma's intention in coming from the West?' The Master raised the tea spoon. The monk said, 'Is it just this?' The Master threw it into the fire.
Asked, 'What is liberation through observing sounds?' The Master knocked on the firewood with fire tongs and said, 'Do you hear it?' The monk said, 'I hear it.' The Master said, 'Who is not liberated?'
Asked, 'What is the boundary of Xiangyang?' The Master said, 'The Gao Temple of the Han Dynasty is on the main mountain peak.' Further asked, 'What are the people within the boundary?' The Master said, 'They drink the water of the Han River and tread on the Fenglin Pass.' Asked, 'What is it when all right and wrong are cut off?' The Master said, 'One cannot open one's mouth to agree.' Further asked, 'Is this correct?' The Master said, 'One cannot open one's mouth to disagree.'
Zen Master Jinsha
On the day of his inaugural address, the governor and officials of the city gathered. At that time, a monk asked, 'In the past, Brahma personally invited the Buddha, what about Kasyapa striking the gavel?' The Master said, 'From ancient times until now.' Further asked, 'Does that mean it pervades all of heaven and earth?' The Master said, 'Withdraw.'
Asked, 'What is it like to cut through nails and iron?' The Master said, 'Still a dullard.' The student prostrated, and the Master struck him.
Asked, 'What is Bodhidharma's intention in coming from the West?' The Master said, 'Listen.' Further asked, 'Does that mean the assembly is listening intently?' The Master said, 'One hundred and eight thousand.'
Asked, 'What is a seamless pagoda?' The Master said, 'All who come pay homage.' Further asked, 'What after paying homage?' The Master said, 'The peak of the mountain is not exposed.'
Asked, 'I have long desired instruction, but it is difficult to distinguish between light and darkness. I have heard wonderful praises, I beg the Master for a connection.' The Master said, 'What about the matter of wonderful praises?' The monk then shouted. The Master said, 'There is still some breath.' The monk said, 'No further offenses will be tolerated.'
Asked, 'What is it like when the lotus has not yet emerged from the water?' The Master said, 'Peering, one cannot see it.' Further asked, 'What is it like after it emerges from the water?' The Master said, 'It is more than three feet long.'
Asked, 'What if one has long been burdened and has not met the right time?' The Master said, 'Carry it to the north.'
林東 進云。逢后如何 師云。胡僧笑點頭。
師俗壽八十二。夏臘七十五。於七月十六日解夏。至脕上堂。眾集。拈起柱杖云。大眾看看。眾皆競視。師擲下拄杖。於法座上端然而化矣。
鄂州灌溪志閑禪師
魏府館陶人。俗姓史氏。弱冠依臨濟出家。受具畢。一日。臨濟見來。遂掫住 師云。領也 濟便拓開云。且放汝一頓。
師離臨濟至末山 末山見來。便問。近離什麼處 師云。近離路口 山云。何不蓋卻了來 師無語。
師卻問云。如何是末山 山云。不露頂 師云。如何是山中人 山云。非男女等相 師云。何不變去 山云。不是野狐精。變個什麼 師禮拜。
師住后。上堂。示眾云。我在臨濟爺爺處得半杓。末山娘娘處得半杓。共成一杓吃了。直至如今飽餉餉。
僧問。請師不借借 師云。滿口道不得。
問。如何是祖師西來旨 師云。缽里盛飯。鐼里盛羹 進云。學人不會 師云。饑即吃。飽即休。
師上堂。示眾云。十方無壁落。四畔亦無門。露裸裸。赤躧躧。無可把。便下座。
師會下有僧去參石霜。石霜問。從什麼處來 僧云。灌溪來 霜云。我南山不如佗北山 僧無語。
僧回。舉似師。師云。何不道。灌溪修涅槃堂
【現代漢語翻譯】 現代漢語譯本 林東問進云：『逢后如何？』（相遇之後會怎麼樣？）師父回答說：『胡僧笑點頭。』（胡僧笑著點頭。）
志閑禪師世俗年齡八十二歲，僧臘七十五年。在七月十六日解夏（夏季安居結束）。到了傍晚升座說法，大眾聚集。禪師拿起拄杖說：『大眾看看。』大眾都爭相觀看。禪師扔下拄杖，在法座上端坐而逝。
鄂州灌溪志閑禪師
魏府館陶人，俗姓史。年輕時依臨濟（Linji，禪宗大師）出家。受具足戒后，有一天，臨濟見到他來，就抓住志閑禪師說：『領也？』（領會了嗎？）臨濟隨即放開他說：『且放汝一頓。』（暫且饒你一次。）
志閑禪師離開臨濟後到了末山（Mòshān），末山見到他來，便問：『近離什麼處？』（最近從哪裡來？）志閑禪師說：『近離路口。』（最近從路口來。）末山說：『何不蓋卻了來？』（為什麼不把路口蓋起來再來？）志閑禪師無語。
志閑禪師反問道：『如何是末山？』（什麼是末山？）末山說：『不露頂。』（不露出山頂。）志閑禪師說：『如何是山中人？』（什麼是山中人？）末山說：『非男女等相。』（不是男女等相。）志閑禪師說：『何不變去？』（為什麼不變走？）末山說：『不是野狐精，變個什麼？』（不是野狐精，變什麼？）志閑禪師禮拜。
志閑禪師住持后，上堂說法，開示大眾說：『我在臨濟爺爺（Línjì yéye，指臨濟禪師）處得半杓（bàn sháo，半勺），末山娘娘（Mòshān niángniang，指末山禪師，因其為女性）處得半杓，共成一杓吃了，直至如今飽餉餉。』（合起來成一勺吃了，直到現在還飽飽的。）
有僧人問：『請師不借借。』（請問禪師不借用任何東西的境界。）志閑禪師說：『滿口道不得。』（難以用言語完全表達。）
問：『如何是祖師西來旨？』（什麼是祖師西來之意？）志閑禪師說：『缽里盛飯，鐼里盛羹。』（缽里盛飯，鍋里盛羹。）僧人說：『學人不會。』（學人不懂。）志閑禪師說：『饑即吃，飽即休。』（餓了就吃，飽了就休息。）
志閑禪師上堂說法，開示大眾說：『十方無壁落，四畔亦無門。露裸裸，赤躧躧，無可把。』（十方沒有墻壁阻隔，四面也沒有門。赤裸裸，光溜溜，沒有什麼可以把握。）說完便下座。
志閑禪師門下有僧人去參訪石霜（Shíshuāng，禪宗大師）。石霜問：『從什麼處來？』（從哪裡來？）僧人說：『灌溪來。』（從灌溪來。）石霜說：『我南山不如佗北山。』（我南山不如他北山。）僧人無語。
僧人回來，把這件事告訴志閑禪師。志閑禪師說：『何不道，灌溪修涅槃堂。』（為什麼不說，灌溪正在修建涅槃堂。）
【English Translation】 English version Lin Dong asked Jin Yun: 'What happens after meeting?' The master replied: 'The Hu monk smiles and nods.'
The master's secular age was eighty-two, and his monastic age was seventy-five. He ended the summer retreat on the sixteenth day of the seventh month. In the evening, he ascended the Dharma seat, and the assembly gathered. The master picked up his staff and said, 'Everyone, take a look.' The assembly all eagerly watched. The master threw down his staff and passed away peacefully on the Dharma seat.
Chan Master Zhixian of Guanxi in Ezhou
He was from Guantao in Wei Prefecture, with the secular surname Shi. He left home at a young age, relying on Linji (Linji, a Chan master). After receiving the full precepts, one day, Linji saw him coming and grabbed Master Zhixian, saying, 'Have you understood?' Linji then released him, saying, 'I'll let you off this time.'
After Master Zhixian left Linji, he arrived at Moshan (Mòshān). Moshan, seeing him coming, asked, 'Where have you come from recently?' Master Zhixian said, 'Recently from the crossroads.' Moshan said, 'Why didn't you cover it up before coming?' Master Zhixian was speechless.
Master Zhixian then asked, 'What is Moshan?' Moshan said, 'Not revealing the peak.' Master Zhixian said, 'What is a person in the mountains?' Moshan said, 'Not having the appearance of male or female, etc.' Master Zhixian said, 'Why not transform?' Moshan said, 'Not a wild fox spirit, what is there to transform into?' Master Zhixian bowed.
After Master Zhixian took up residence, he ascended the Dharma seat and instructed the assembly, saying, 'I received half a ladle (bàn sháo) from Grandpa Linji (Línjì yéye, referring to Chan Master Linji) and half a ladle from Mother Moshan (Mòshān niángniang, referring to Chan Master Moshan, because she was female), combining them into one ladle and eating it. I have been full ever since.'
A monk asked, 'Please, Master, without borrowing, borrow.' Master Zhixian said, 'Cannot be fully expressed with words.'
Asked, 'What is the meaning of the Patriarch's coming from the West?' Master Zhixian said, 'Rice in the bowl, soup in the pot.' The monk said, 'This student does not understand.' Master Zhixian said, 'Eat when hungry, rest when full.'
Master Zhixian ascended the Dharma seat and instructed the assembly, saying, 'The ten directions have no walls, and the four sides have no gates. Naked, bare, nothing to grasp.' Then he descended from the seat.
A monk from Master Zhixian's assembly went to visit Shishuang (Shíshuāng, a Chan master). Shishuang asked, 'Where have you come from?' The monk said, 'From Guanxi.' Shishuang said, 'My South Mountain is not as good as his North Mountain.' The monk was speechless.
The monk returned and told Master Zhixian about this. Master Zhixian said, 'Why didn't you say, Guanxi is building a Nirvana Hall?'
了也。
僧問。久響灌溪。到來只見一個漚麻池 師云。汝只見漚麻池。且不見灌溪 進云。如何是灌溪 師云。激箭急。
師上堂云。不生想念。本來無體。大用現前。不說時節。無事。珍重。
師于唐乾寧二年乙卯歲五月二十九日問侍者云。坐去是誰。
侍者云。僧伽 師云。立去是誰。
侍者云。僧會。師乃行七步。垂手而逝。
滄州米倉禪師
因州牧請師與寶壽二人長老入衙供養。牧主令人傳語。請長老談論佛法 寶壽乃云。請長老師兄答話 師便喝 壽云。某甲話也未曾問。喝作么 師云。猶嫌少在 壽卻喝。
問。如何是米倉境 師云。千秋倉在北門西 進云。如何是境中人 師云。州主近來令稍難 進云。恁么即權握在手 師云。七棒對十三。
問。如何是道 師云。夏天多雨水。秋後滿田黃 學云。不問者個道 師云。汝問什麼道 學云。問大道 師云。大道縱橫笑點頭。
僧問。承古有言。閉門造車。出門合轍。如何是末後一楔 師云。寸釘才入木。萬代只傳名。
問。如何是祖師西來意 師云。兩手扶床腳 進云。未審此理云何 師云。寒天懶舉頭。
新羅國智異山禪師
僧問。師唱誰家曲。宗風嗣阿誰 師
{ "translations": [ "了也。", "", "僧問：『久仰灌溪（Guanxi，地名）。到來只見一個漚麻池。』", "師云：『汝只見漚麻池，且不見灌溪。』", "進云：『如何是灌溪？』", "師云：『激箭急。』", "", "師上堂云：『不生想念，本來無體。大用現前，不說時節。無事。珍重。』", "", "師于唐乾寧二年乙卯歲五月二十九日問侍者云：『坐去是誰？』", "", "侍者云：『僧伽（Sengqie，人名）。』", "師云：『立去是誰？』", "", "侍者云：『僧會（Sengzeng，人名）。』師乃行七步，垂手而逝。", "", "滄州米倉禪師", "", "因州牧請師與寶壽（Baoshou，人名）二人長老入衙供養。牧主令人傳語，請長老談論佛法。", "寶壽乃云：『請長老師兄答話。』", "師便喝。", "壽云：『某甲話也未曾問，喝作么？』", "師云：『猶嫌少在。』", "壽卻喝。", "", "問：『如何是米倉境？』", "師云：『千秋倉在北門西。』", "進云：『如何是境中人？』", "師云：『州主近來令稍難。』", "進云：『恁么即權握在手？』", "師云：『七棒對十三。』", "", "問：『如何是道？』", "師云：『夏天多雨水，秋後滿田黃。』", "學云：『不問者個道。』", "師云：『汝問什麼道？』", "學云：『問大道。』", "師云：『大道縱橫笑點頭。』", "", "僧問：『承古有言，閉門造車，出門合轍。如何是末後一楔？』", "師云：『寸釘才入木，萬代只傳名。』", "", "問：『如何是祖師西來意？』", "師云：『兩手扶床腳。』", "進云：『未審此理云何？』", "師云：『寒天懶舉頭。』", "", "新羅國智異山禪師", "", "僧問：『師唱誰家曲？宗風嗣阿誰？』", "師云：" ], "english_translations": [ "That's it.", "", "A monk asked: 'I have long admired Guanxi (name of a place). But upon arrival, I only see a hemp-soaking pond.'", "The Master said: 'You only see the hemp-soaking pond, but you do not see Guanxi.'", "The monk continued: 'What is Guanxi?'", "The Master said: 'Like an arrow swiftly shot.'", "", "The Master, in his sermon, said: 'If thoughts do not arise, there is originally no substance. When great function manifests, it does not speak of time. Nothing to do. Farewell.'", "", "On the 29th day of the fifth month in the second year of Qianning (a Tang Dynasty era) which was the year Yimao, the Master asked his attendant: 'Who is sitting?'", "", "The attendant said: 'Sengqie (name of a person).'", "The Master said: 'Who is standing?'", "", "The attendant said: 'Sengzeng (name of a person).' Then the Master walked seven steps, lowered his hands, and passed away.", "", "Zen Master Micang of Cangzhou", "", "Because the governor of the prefecture invited the Master and Elder Baoshou (name of a person) to the government office for offerings. The governor instructed someone to convey the message, requesting the elders to discuss the Buddha-dharma.", "Baoshou then said: 'Please, senior brother, Master, answer the question.'", "The Master then shouted.", "Baoshou said: 'I haven't even asked a question yet, why are you shouting?'", "The Master said: 'Still feel it's not enough.'", "Baoshou then shouted back.", "", "Asked: 'What is the realm of Micang?'", "The Master said: 'The Millennial Granary is west of the north gate.'", "Continued: 'What is the person within the realm?'", "The Master said: 'The prefectural governor's orders have been somewhat difficult lately.'", "Continued: 'So, the power is in hand?'", "The Master said: 'Seven blows against thirteen.'", "", "Asked: 'What is the Dao?'", "The Master said: 'In summer, there is much rain; after autumn, the fields are full of yellow.'", "The student said: 'I am not asking about this Dao.'", "The Master said: 'What Dao are you asking about?'", "The student said: 'Asking about the Great Dao.'", "The Master said: 'The Great Dao stretches across, smiling and nodding.'", "", "A monk asked: 'There is an ancient saying: \'Building a cart behind closed doors, it fits the ruts when going out.\' What is the final wedge?'", "The Master said: 'A nail only an inch long enters the wood, and its name is passed down for ten thousand generations.'", "", "Asked: 'What is the meaning of the Patriarch's coming from the West?'", "The Master said: 'Both hands holding the bed legs.'", "Continued: 'I do not understand what this principle means?'", "The Master said: 'Lazy to raise my head in the cold weather.'", "", "Zen Master Zhiyi of Silla (ancient Korean kingdom) at Mount Zhiri", "", "A monk asked: 'Whose tune does the Master sing? Whose lineage does the school follow?'", "The Master said:" ] }
云。小年曾歷他門戶。員至如今飽不饑 進云。恁么即鎮陽格調。今日全施也 師云。盲龜值木且藏身。
問。欲掏真性去。未免業纏牽。未審如何免得 師云。放下著 進云。放后如何 師云。臨崖看虎眼。特地一場愁。
問。如何是和尚家風 師云。琉璃碗內水。符刀喝起行 進云。忽遇客來。將何祇待 師云。三巡茶后室中煙。
問。如何是鎮國寶 師云。華表柱頭。思天念地 進云。既是鎮國寶。為什麼卻如此 師云。非公境界。
問。如何是菩提路 師云。三門前 進云。便恁么去時如何 師云。看。
師上堂云。冬不寒。臘后看。便下座。
允誠禪師
僧問。承教有言。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。既是十劫坐道場。為什麼不得成佛道 師云。門前鐘擊響。側耳誦經聲 進云。未審向上還更有事也無 師云。有 進云。如何是向上事 師云。地踴峰巒轉更多 學人禮拜 師云。噓。噓。
問。達磨未來時如何 師云。風停浪息 進云。來后如何 師云。撞頭搕額。
問。如何是佛 師云。人人盡瞻禮 進云。瞻禮后如何 師云。天下獨稱尊。
問。一無所有時如何 師云。三冬瑞雪滿乾坤 進云。正當恁么時。還
【現代漢語翻譯】 現代漢語譯本： 僧人云：『小年曾經拜訪過您。如今衣食無憂。』 禪師說：『既然如此，那麼鎮陽的格調，今天就全部施展出來吧。』 禪師說：『盲龜遇到木頭，且先藏身。』
僧人問：『想要掏取真性，卻免不了被業力纏繞牽絆。請問如何才能免除？』 禪師說：『放下它。』 僧人進言：『放下之後如何？』 禪師說：『臨近懸崖觀看老虎的眼睛，特地給自己增加一場憂愁。』
僧人問：『什麼是和尚的家風？』 禪師說：『琉璃碗里的水，用符刀喝令它流動。』 僧人進言：『忽然有客人來，將用什麼來招待？』 禪師說：『三巡茶后，室內煙霧繚繞。』
僧人問：『什麼是鎮國之寶？』 禪師說：『華表柱頭上，思念天，惦記地。』 僧人進言：『既然是鎮國之寶，為什麼卻如此？』 禪師說：『不是你的境界。』
僧人問：『如何是菩提路（bodhi road，覺悟之路）？』 禪師說：『三門前。』 僧人進言：『就這樣去時如何？』 禪師說：『看。』
禪師上堂說法：『冬天不寒冷，要到臘月之後才看得出來。』 便下座。
允誠禪師（Yuncheng Zen Master）
僧人問：『承蒙教誨，有言說：大通智勝佛（Datong Zhisheng Buddha），十劫（ten kalpas，極長的時間單位）坐在道場（bodhimanda，證悟之地），佛法（Buddha Dharma，佛教教義）不顯現，不得成就佛道（Buddhahood，成佛）。既然是十劫坐在道場，為什麼不得成就佛道？』 禪師說：『門前鐘聲敲響，側耳傾聽誦經的聲音。』 僧人進言：『請問向上還有更深一層的事嗎？』 禪師說：『有。』 僧人進言：『如何是向上事？』 禪師說：『地涌山峰轉動更多。』 學人禮拜。 禪師說：『噓。噓。』
僧人問：『達磨（Bodhidharma，禪宗初祖）未來之時如何？』 禪師說：『風停浪息。』 僧人進言：『來后如何？』 禪師說：『撞頭磕額。』
僧人問：『如何是佛（Buddha，覺悟者）？』 禪師說：『人人都瞻仰禮拜。』 僧人進言：『瞻仰禮拜后如何？』 禪師說：『天下獨稱尊。』
僧人問：『一無所有時如何？』 禪師說：『三冬瑞雪滿乾坤。』 僧人進言：『正當這個時候，還……』
【English Translation】 English version: A monk said, 'I visited your place in my younger years. Now I am well-fed and clothed.' The Zen master said, 'Since that's the case, then let the style of Zhenyang be fully displayed today.' The Zen master said, 'A blind turtle encounters driftwood; it should hide itself for now.'
A monk asked, 'I want to extract my true nature, but I cannot avoid being entangled by karma. How can I be freed from it?' The Zen master said, 'Put it down.' The monk continued, 'What happens after putting it down?' The Zen master said, 'Looking at a tiger's eyes near a cliff, you are deliberately adding to your worries.'
A monk asked, 'What is the family tradition of the monks?' The Zen master said, 'Water in a crystal bowl, stirred into motion by a talisman knife.' The monk continued, 'If a guest suddenly arrives, how should I treat them?' The Zen master said, 'After three rounds of tea, the room is filled with smoke.'
A monk asked, 'What is the treasure of the nation?' The Zen master said, 'At the top of the ornamental column, thinking of heaven and mindful of earth.' The monk continued, 'Since it is the treasure of the nation, why is it like this?' The Zen master said, 'It is not within your realm.'
A monk asked, 'What is the bodhi road (bodhi road, the path to enlightenment)?' The Zen master said, 'In front of the three gates.' The monk continued, 'What happens when I go that way?' The Zen master said, 'Look.'
The Zen master ascended the platform and said, 'Winter is not cold; you will see after the twelfth lunar month.' Then he descended from the seat.
Yuncheng Zen Master (Yuncheng Zen Master)
A monk asked, 'I have heard the teaching that Datong Zhisheng Buddha (Datong Zhisheng Buddha) sat in the bodhimanda (bodhimanda, place of enlightenment) for ten kalpas (ten kalpas, extremely long period of time), but the Buddha Dharma (Buddha Dharma, Buddhist teachings) did not appear, and he could not attain Buddhahood (Buddhahood, becoming a Buddha). Since he sat in the bodhimanda for ten kalpas, why could he not attain Buddhahood?' The Zen master said, 'The bell rings in front of the gate; listen attentively to the sound of chanting.' The monk continued, 'May I ask if there is something more profound beyond this?' The Zen master said, 'Yes.' The monk continued, 'What is that which is beyond?' The Zen master said, 'The earth surges, and the mountain peaks turn even more.' The student prostrated. The Zen master said, 'Shush. Shush.'
A monk asked, 'What was it like before Bodhidharma (Bodhidharma, the first patriarch of Zen) came?' The Zen master said, 'The wind stops, and the waves subside.' The monk continued, 'What is it like after he came?' The Zen master said, 'Bumping heads and knocking foreheads.'
A monk asked, 'What is Buddha (Buddha, the enlightened one)?' The Zen master said, 'Everyone reverently pays homage.' The monk continued, 'What happens after paying homage?' The Zen master said, 'He is uniquely honored under heaven.'
A monk asked, 'What is it like when there is nothing at all?' The Zen master said, 'The auspicious snow of midwinter fills the universe.' The monk continued, 'Right at this moment, still...'
可迴避也無 師云。錯 進云。不迴避時又如何 師云。錯。
師問新到。近離什麼處 僧云。允誠 師云。允誠事作么生。 僧便喝 師云。好好借問。亂喝作什麼 僧又喝。 師拈棒 僧近前約住云。作什麼 師云。明眼人難瞞。便托開 僧云。者賊。
𣵠州克符道者
僧問。如何是賓中賓 師云。倚門傍戶猶如醉。出言吐氣不慚惶 學云。如何是賓中主 師云。口唸彌陀雙柱杖。目瞽瞳人不出頭 學云。如何是主中賓 師云。高提祖印當機用。利物須知語帶悲 學云。如何是主中主 師云。橫按鏌鎁全正令。太平寰宇斬癡頑 學云。既是太平寰宇。為什麼卻斬癡頑 師云。不許夜行剛把火。卻須當道與人看。
臨濟上堂。垂示四種料揀語。云。有時奪人不奪境。有時奪境不奪人。有時人境俱奪。有時人境俱不奪。
師便出 問。如何是奪人不奪境 濟云。煦日發生鋪地錦。嬰兒垂髮白如絲 進云。如何是奪境不奪人 濟云。王令已行天下遍。將軍塞外絕煙塵 進云。如何是人境俱奪 濟云。並汾絕信。獨處一方 進云。如何是人境俱不奪 濟云。王登寶殿。野老謳歌 師乃有頌。
奪人不奪境 緣自帶譊訛 擬欲求玄旨 思量返責么 驪珠光燦爛 蟾桂葉婆婆
【現代漢語翻譯】 現代漢語譯本 問：可以迴避嗎？ 師父說：『錯。』 （僧人）進而言：『不迴避時又如何？』 師父說：『錯。』
師父問新來的僧人：『最近從什麼地方來？』 僧人說：『允誠（地名）。』 師父說：『允誠（地名）的事情怎麼樣了？』 僧人便喝了一聲。 師父說：『好好地請教，亂喝作什麼？』 僧人又喝了一聲。 師父拿起棒子。 僧人走上前抓住（棒子）說：『作什麼？』 師父說：『明眼人難以欺瞞。』便掙脫開。 僧人說：『這個賊。』
𣵠州克符道者
僧人問：『如何是賓中賓？』 師父說：『倚門傍戶猶如醉，出言吐氣不慚惶。』 學人問：『如何是賓中主？』 師父說：『口唸彌陀（Amitābha，阿彌陀佛）雙柱杖，目瞽瞳人不出頭。』 學人問：『如何是主中賓？』 師父說：『高提祖印當機用，利物須知語帶悲。』 學人問：『如何是主中主？』 師父說：『橫按鏌鎁（Moye，古代名劍）全正令，太平寰宇斬癡頑。』 學人問：『既是太平寰宇，為什麼卻斬癡頑？』 師父說：『不許夜行剛把火，卻須當道與人看。』
臨濟（Linji，禪宗大師）上堂，垂示四種料揀語，說：『有時奪人不奪境，有時奪境不奪人，有時人境俱奪，有時人境俱不奪。』
師父便出來，問：『如何是奪人不奪境？』 濟（Linji，禪宗大師）說：『煦日發生鋪地錦，嬰兒垂髮白如絲。』 （僧人）進而言：『如何是奪境不奪人？』 濟（Linji，禪宗大師）說：『王令已行天下遍，將軍塞外絕煙塵。』 （僧人）進而言：『如何是人境俱奪？』 濟（Linji，禪宗大師）說：『並汾（地名）絕信，獨處一方。』 （僧人）進而言：『如何是人境俱不奪？』 濟（Linji，禪宗大師）說：『王登寶殿，野老謳歌。』 師父乃有頌：
奪人不奪境，緣自帶譊訛，擬欲求玄旨 思量返責么，驪珠光燦爛，蟾桂葉婆婆
【English Translation】 English version Question: Can it be avoided? The Master said: 'Wrong.' (The monk) further asked: 'What if it cannot be avoided?' The Master said: 'Wrong.'
The Master asked the newly arrived monk: 'Where have you come from recently?' The monk said: 'Yuncheng (允誠, place name).' The Master said: 'How are things in Yuncheng (允誠, place name)?' The monk then shouted. The Master said: 'Inquire properly, what are you shouting for?' The monk shouted again. The Master picked up a stick. The monk stepped forward and grabbed (the stick), saying: 'What are you doing?' The Master said: 'It's hard to deceive a discerning person.' Then he broke free. The monk said: 'This thief.'
Taoist Kofu (克符) of 𣵠 Prefecture
A monk asked: 'What is a guest within a guest?' The Master said: 'Leaning against the door like a drunkard, speaking without shame.' The student asked: 'What is a guest within a host?' The Master said: 'Mouth reciting Amitābha (彌陀, Amitābha Buddha), with a double-pillar staff, a blind person's pupils do not look out.' The student asked: 'What is a host within a guest?' The Master said: 'Raising the ancestral seal for immediate use, benefiting beings requires words of compassion.' The student asked: 'What is a host within a host?' The Master said: 'Holding the Moye (鏌鎁, a famous ancient sword) horizontally with full authority, in a peaceful world, cut down ignorance.' The student asked: 'Since it is a peaceful world, why cut down ignorance?' The Master said: 'Not allowed to walk at night, yet holding a torch, it must be shown to people on the road.'
Linji (臨濟, a Zen master) ascended the hall, demonstrating four kinds of selective sayings, saying: 'Sometimes taking the person but not the environment, sometimes taking the environment but not the person, sometimes taking both person and environment, sometimes taking neither person nor environment.'
The Master then came out and asked: 'What is taking the person but not the environment?' Ji (濟, Linji) said: 'The warm sun generates brocade covering the ground, an infant's hair hangs down, white as silk.' (The monk) further asked: 'What is taking the environment but not the person?' Ji (濟, Linji) said: 'The king's decree has spread throughout the land, the general's frontier is free of smoke and dust.' (The monk) further asked: 'What is taking both person and environment?' Ji (濟, Linji) said: 'Bing and Fen (並汾, place names) cut off communication, dwelling alone in one place.' (The monk) further asked: 'What is taking neither person nor environment?' Ji (濟, Linji) said: 'The king ascends the treasure hall, the old villagers sing praises.' The Master then had a verse:
Taking the person but not the environment, inherently carrying discord, intending to seek profound meaning, Considering and blaming oneself, the bright pearl shines brilliantly, the osmanthus leaves are luxuriant.
覿體無差互 還應滯網羅 奪境不奪人 尋言何處真 問禪禪是妄 究理理非親 日照寒光澹 山搖翠色新 直饒玄會得 恬似眼中塵 人境兩俱奪 從來正令行 不論佛與祖 那說聖凡情 擬犯吹毛劍 退傷值木盲 進前求妙會 特地打精靈 人境俱不奪 思量意不偏 主賓言不異 問答理俱全 踏破澄潭月 穿開碧落天 不能明妙用 淪溺在無緣
師頌三十八首
初祖熊耳峰
閑佩毗盧印 人天末位尊 寶航橫鳳浦 金錫掛龍門 去後梁王感 來光魏主恩 蔥山攜只履 半偈動乾坤
二祖漳川鳳
別嗣神州祖 聯燈又一回 密傳三祖印 還夢五侯街 玄字乾坤太 慈天日月開 逆流漳浦上 天感泣云雷
三祖山谷麟
北齊傳得印 獨步出人間 祖地江河闊 隨天日月閑 妙音流四海 瑞氣溢三山 一句南來信 清風撼雪關
四祖雙峰松
翠合雞山樹 峨峨祖岫松 凝霜分五葉 含雪振雙峰 月迥金河內 珠添玉鏡中 颼飗傳細離 天下播真宗
五祖東山月
東山分祖印 空際月成輪 碧眼風光翠 黃梅樹色春 九枝添瑞鶴
一葉拂祥麟 別得金仙記 曹溪第五人
六祖曹溪寶
南得黃梅意 曹溪記法泉 三衣兼祖印 一缽盡師傳 慈月光千海 玄河注百川 神洲十二代 法眼繼相傳
毗盧印
天中慈月三峰迥 指外懸河萬派深 仙舸獨遊華藏海 無邊川澤喜歸心
熊耳巖
熊耳宗師葬洛陽 龍城天子位千行 回擔只履蔥山上 驚殺梁王與魏王
馬祖麟
麟眠法苑分千葉 馬踏曹溪迸萬泉 古佛傳中親授記 月轉碾破海中天
百丈松
百丈和霜嶺上松 蛇盤鶴性瘦如龍 下堂索著稱名字 不會師心一萬重
臨濟龍
龍控懸河海月秋 煙霞風雨一時收 波濤急急人難會 截斷千江水不流
龍潭月
祖派波瀾半偈玄 曹溪舟棹接風煙 一轉海底龍潭月 碾破雞山雪嶺前
雙林桂
身受龍華三會主 捶開鳳閣九重城 梁王筑倒金剛佛 更門如何不講經
藥山刀
藥岫龍泉照瞻清 乾坤宗匠盡流行 格高一句難分出 驀就云巖谷口明
丹霞日
一片丹霞見石頭 麒麟雙鳳況難傳 鋒𨦵欲說宗門印 哽得師心掩耳休
鳥窠柏樹居
白鳳煙霞控
鳥窠 驪龍珠耀祖山河 當初捻起布毛意 體用毗盧些子多
石鞏弓
龍劍雕弓祖佛威 霜鋒雷電急難追 當初金鏃胸前過 由未重玄多許為
歸宗石
雪彩霜威馬祖風 虎降高格氣如龍 誰人會得歸宗路 一鏃三關海內通
大梅霜
虎見煙蘿透洞門 心中古佛震乾坤 龍泉截斷麒麟角 撼得毗盧海月昏
灌溪水
一派曹源與灌溪 龍行風雨動雲霓 后機箭筈波瀾急 撼得毗盧海岳低
天皇竹
龍吟鳳彩震乾坤 熊耳雞山海內聞 一片雪霜三島外 虎心半偈灑風雲
牛頭雪
六葉牛頭枡別栽 五天熊耳縱云雷 須知四祖垂機接 百鳥銜華更不來
五泄泉
發意當初問石頭 江河心濆渺分流 喚回指出毗盧印 便得如山萬事休
魯祖巖
虎徑龍泉繞行巖 鳳棲霜倚鶴和杉 誰人會得宗師意 紐轉乾坤好不參
汾州玉
龍宮鹿苑百川通 八藏三乘在掌中 卻是江西逢馬祖 回頭踏轉大虛空
疏山松
疏嶺松蘿五葉云 毗盧天外別為秦 驪龍踏落虛空月 木馬重嘶雨露新
關南鼓
錫撼風霜虎豹愁 楚王城裡倒騎牛 騰騰盡
喝關南鼓 聲壓云雷動九疇
韻山壁
熊耳雞山五印玄 蛇盤鳳口九瓟泉 紫霄峰上一輪月 照破曹溪半夜圓
南嶽讓禪師鳳
別沐曹溪水 棲衡岳萬重 有心傳五葉 無意據千峰 洞鶴爭藏翼 巖雞息瘦容 一聲乾象外 海內繼真風
吉州鯉
五天慈雨細 師得潤禪林 碧眼千燈印 清源一派心 有涯來夐遠 無底更深沉 別嗣曹溪后 眾人仰德音
南泉竹
根蒂欲何尋 孤奇迥眾林 鳳來敲節目 龍去曉知音 撼雪精神別 吟風體物深 平常煙靄里 動轉振虛心
石頭松
出石雄委迥 樛林況莫同 翠含煙靄外 閏佈雪霜中 影撼千溪月 聲聯五葉風 妙音傳藥嶠 天下定真宗
夾山雷
澧水風濤急 參差海岳摧 浪中澄得月 天外振驚雷 龍領珠難取 溪巖寶易栽 接人機路險 寰海更誰偕
洞山泉
深沉分派異 方外一輪孤 海底清天鏡 潭中碧眼珠 千重排雪岸 半偈徹冰壺 遞印宗門后 人天作楷模
趙州關
孤峻南泉派 師機已得閑 三衣傳祖域 一句動人眾 幽谷珠光異 藍田玉彩班 未明根下
【現代漢語翻譯】 現代漢語譯本 喝關南鼓，聲壓云雷動九疇 韻山壁 熊耳雞山五印玄（熊耳山、雞山，有五印之玄妙），蛇盤鳳口九瓟泉（蛇盤山、鳳口山，有九瓟之泉）。 紫霄峰上一輪月，照破曹溪半夜圓（曹溪指禪宗六祖慧能大師的道場）。 南嶽讓禪師鳳 別沐曹溪水，棲衡岳萬重（衡岳即南嶽衡山）。 有心傳五葉（五葉指禪宗發展到後來的五個主要流派），無意據千峰。 洞鶴爭藏翼，巖雞息瘦容。 一聲乾象外，海內繼真風。 吉州鯉 五天慈雨細，師得潤禪林。 碧眼千燈印，清源一派心（清源指禪宗法系）。 有涯來夐遠，無底更深沉。 別嗣曹溪后，眾人仰德音。 南泉竹 根蒂欲何尋，孤奇迥眾林。 鳳來敲節目，龍去曉知音。 撼雪精神別，吟風體物深。 平常煙靄里，動轉振虛心。 石頭松 出石雄委迥，樛林況莫同。 翠含煙靄外，閏佈雪霜中。 影撼千溪月，聲聯五葉風。 妙音傳藥嶠，天下定真宗。 夾山雷 澧水風濤急，參差海岳摧。 浪中澄得月，天外振驚雷。 龍領珠難取，溪巖寶易栽。 接人機路險，寰海更誰偕。 洞山泉 深沉分派異，方外一輪孤。 海底清天鏡，潭中碧眼珠。 千重排雪岸，半偈徹冰壺。 遞印宗門后，人天作楷模。 趙州關 孤峻南泉派，師機已得閑。 三衣傳祖域，一句動人眾。 幽谷珠光異，藍田玉彩班。 未明根下
【English Translation】 English version Drinking, Guan Nan drum, its sound surpasses clouds and thunder, shaking the nine regions. Rhyme Mountain Wall Xiong'er (Bear Ear) and Ji (Chicken) Mountains hold the mystery of five seals, Snake Coiling and Phoenix Mouth, the nine gourds spring. A round moon above the Zixiao (Purple Cloud) Peak, illuminates Cao Xi (Cao Xi refers to the Sixth Patriarch Huineng's monastery in Zen Buddhism) to perfect roundness in the middle of the night. Nanyue (Southern Mountain) Rang (Surname) Zen Master Phoenix Bid farewell to bathing in Cao Xi's waters, reside in the ten thousand layers of Heng Mountain (Mount Heng, the Southern Mountain). Intending to transmit the five leaves (five leaves refer to the five major schools that Zen Buddhism later developed into), without aiming to occupy the thousand peaks. Cave cranes compete to hide their wings, rock chickens cease their gaunt appearance. A sound beyond the celestial phenomena, the true wind continues within the seas. Jizhou (Prefecture) Carp The five heavens' compassionate rain is fine, the master obtains and moistens the Zen forest. Emerald eyes imprint a thousand lamps, Qingyuan's (Qingyuan refers to a lineage of Zen Buddhism) lineage is of one mind. With a limit, it comes from afar, without a bottom, it is even deeper. After separately inheriting Cao Xi, all admire the virtuous sound. Nanquan (Southern Spring) Bamboo Where to seek the roots and base, solitary and unique, different from all forests. Phoenixes come to knock on the joints, dragons leave knowing the sound. Shaking snow, the spirit is different, chanting wind, understanding things deeply. In ordinary smoke and haze, movement turns the empty heart. Stone Pine Emerging from the stone, majestic and unique, how different from the entangled forest. Emerald contains outside the smoke and haze, abundant within the snow and frost. Shadows shake the thousand streams' moon, sounds connect the five leaves' wind. Subtle sounds transmit to Yao Qiao (Medicine Hill), the true sect is determined under heaven. Jiashan (Mount Jia) Thunder The wind and waves of the Li River are rapid, the towering mountains and peaks are destroyed. In the waves, the moon is clarified, outside the sky, thunder shakes. It is difficult for the dragon to obtain the pearl, the treasure of the stream and rock is easy to plant. The path to receiving people is dangerous, who else in the universe can accompany? Dongshan (Mount Dong) Spring Deep and silent, the branches are different, outside the square, a round is solitary. The clear sky mirror at the bottom of the sea, the emerald eye pearl in the pool. Thousands of layers line up the snow bank, half a verse penetrates the ice pot. After passing on the seal of the sect, people and gods serve as models. Zhao Zhou (Prefecture) Pass Solitary and steep, the Nanquan (Southern Spring) lineage, the master's opportunity has been obtained in leisure. The three robes are passed down in the ancestral domain, a sentence moves the crowd. The pearl light in the secluded valley is different, the jade color in Lantian (Blue Field) is patterned. Not yet clear, under the root
蒂 難過趙州關
云居月
素容空界外 廓落迥無邊 玉鏡同千域 金輪匝五天 霜凝熊耳印 冰浩鷲峰玄 不是龍居月 難光洞上泉
都頌
儂家住處實堪隈 吞炭藏身幾萬回 不觸波瀾招慶月 動人雲雨鼓山雷
桐峰庵主
師在庵中坐。僧到庵前便去 師云。阇梨 僧回首便喝 師良久 僧云。死卻者漢也 師便打 僧無語 師呵呵大笑。
僧見師。問。桐峰庵主在什麼處 師便打 僧云。者個師僧得恁么造次 師云。適問個什麼 僧垂手立 師云。者個卻是阇梨造次 僧喝。便出去 師云。汝恁么。迷卻一切人在。
僧問庵主。在者里忽遇大蟲來時作么生 師便作大蟲吼 僧作怕勢 師呵呵大笑 僧云。者賊 師云。爭奈我何。
僧上山參師 師見云。作個什麼 僧云。特來相訪 師便打 僧把住云。且莫行粗 師拓開。便歸庵 僧云。者山鬼 師云。什麼處得者師僧 僧云。爭奈公案何 師便打。 僧大笑而去。
僧上來。被庵主捉住云。殺人。殺人 僧拓開云。叫作什麼 師云。誰 僧便喝 師便打 僧云。且待。且待 師大笑。
師作草鞋次。僧後面來。作大蟲吼 師便喝 僧云。且不妨作草鞋 師云。阇梨𠰚
【現代漢語翻譯】 現代漢語譯本 蒂：難過趙州關
云居月
清澈的光輝超越空曠的境界，多麼廣闊無邊際。如同玉鏡照亮整個世界，金色的光輪環繞五天。霜凝結在熊耳山的印跡上，冰的浩瀚象徵鷲峰的玄妙。如果不是龍所居住的月亮，難以照亮洞穴上的泉水。
都頌
我的家住的地方實在隱蔽，像吞炭一樣隱藏身形無數次。不觸動平靜的湖面，才能迎來招慶寺的月亮，感動人心的雲雨，如同鼓山的雷鳴。
桐峰庵主
師父在庵中坐著。僧人來到庵前就想離開。師父說：『阇梨（Acharya，梵語，意為導師）』。僧人回頭就喝斥。師父沉默良久。僧人說：『這個傢伙已經死了。』師父就打他。僧人無話可說。師父呵呵大笑。
僧人見到師父，問道：『桐峰庵主在哪裡？』師父就打他。僧人說：『這個師僧怎麼這麼魯莽？』師父說：『剛才問的什麼？』僧人垂手站立。師父說：『這個卻是阇梨魯莽了。』僧人喝斥一聲，就出去了。師父說：『你這樣，迷惑了所有人。』
僧人問庵主：『如果在這裡忽然遇到老虎來時怎麼辦？』師父就模仿老虎的吼叫。僧人做出害怕的樣子。師父呵呵大笑。僧人說：『這個賊！』師父說：『你奈我何？』
僧人上山拜見師父。師父看見他說：『做什麼？』僧人說：『特意來拜訪。』師父就打他。僧人抓住師父說：『暫且不要粗魯。』師父掙脫開，就回到庵里。僧人說：『這個山鬼！』師父說：『從哪裡來的這個師僧？』僧人說：『公案（Koan，禪宗用語，意為難題）又怎麼樣呢？』師父就打他。僧人大笑而去。
僧人上來。被庵主抓住說：『殺人，殺人！』僧人掙脫開說：『叫什麼？』師父說：『誰？』僧人就喝斥。師父就打他。僧人說：『且慢，且慢！』師父大笑。
師父正在編織草鞋。僧人從後面來，模仿老虎的吼叫。師父就喝斥。僧人說：『不妨礙你編織草鞋。』師父說：『阇梨𠰚（音同「哇」，意義不明）。』
【English Translation】 English version Title: Difficult to Pass Zhao Zhou Pass
Yun Ju Moon
The pure appearance transcends the empty realm, how vast and boundless. Like a jade mirror illuminating the entire world, the golden wheel encircles the five heavens. Frost condenses on the imprint of Xiong'er Mountain, the vastness of ice symbolizes the mystery of Vulture Peak (鷲峰, Jiufeng). If it were not the moon where the dragon dwells, it would be difficult to illuminate the spring above the cave.
All Praise
My home is truly secluded, hiding like swallowing charcoal countless times. Without disturbing the calm lake, one can welcome the moon of Zhaoqing Temple (招慶寺, Zhaoqing Si), the moving clouds and rain, like the thunder of Gushan Mountain (鼓山, Gu Shan).
Abbot of Tongfeng Hermitage
The master sits in the hermitage. A monk comes to the front of the hermitage and wants to leave. The master says: 'Acharya (阇梨, transliteration of Sanskrit term meaning teacher)'. The monk turns around and shouts. The master is silent for a long time. The monk says: 'This fellow is already dead.' The master hits him. The monk has nothing to say. The master laughs heartily.
A monk sees the master and asks: 'Where is the Abbot of Tongfeng Hermitage?' The master hits him. The monk says: 'How can this monk be so reckless?' The master says: 'What did you ask just now?' The monk stands with his hands down. The master says: 'This is the Acharya being reckless.' The monk shouts and leaves. The master says: 'You are like this, confusing everyone.'
A monk asks the abbot: 'If a tiger suddenly comes here, what should I do?' The master imitates the roar of a tiger. The monk pretends to be afraid. The master laughs heartily. The monk says: 'You thief!' The master says: 'What can you do to me?'
A monk goes up the mountain to visit the master. The master sees him and says: 'What are you doing?' The monk says: 'I came especially to visit.' The master hits him. The monk grabs the master and says: 'Don't be rude for now.' The master breaks free and returns to the hermitage. The monk says: 'This mountain ghost!' The master says: 'Where did this monk come from?' The monk says: 'What about the Koan (公案, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning)?' The master hits him. The monk laughs and leaves.
A monk comes up. The abbot grabs him and says: 'Murder, murder!' The monk breaks free and says: 'What are you shouting?' The master says: 'Who?' The monk shouts. The master hits him. The monk says: 'Wait, wait!' The master laughs loudly.
The master is weaving straw sandals. A monk comes from behind and imitates the roar of a tiger. The master shouts. The monk says: 'It doesn't hinder you from weaving straw sandals.' The master says: 'Acharya 𠰚 (unclear meaning).'
僧喝 師云。山僧招得。
有一老人入山參師 師云。住在什麼處 老人不語 師云。善能對機 老人地上拈一枝草示師。 師便喝 老人禮拜 師便歸庵 老人云。與么疑殺一切人在。
僧看庵主。(元是同參)問師。還記得昔時行腳事么 師云。不記得 僧云。自從分襟后。住來多少時也 師云。也是昔時事 僧云。何不道。住持事煩 師云。昔時猶在 僧云。比來相訪。珍重便去 師云。從來疑著。
僧見庵主便喝 師云。驚殺人 僧云。大蟲耶 師便喝 僧便走 師將棒趁 僧作亞槍勢 師拄棒而立 僧云。敗也 師云。放你二十。
僧見庵主。云。特來相訪 師不顧 僧近前相看。 師便打 僧云。大陣目前。乞師善巧 師又打 僧云。罕逢作者 師云。汝從什麼處來 僧云。特來相訪 師云。罕遇知音。
杉洋庵主
師在庵內坐。有僧到庵前。叉手而立 師云。阿誰 僧云。杉洋庵主 師云。我是 僧便喝 師云。噓。噓 僧云。猶要棒吃在 師便打。
有僧問云。久響杉洋。到來為什麼不見 師云。黑似漆 僧以手指 師云。親到杉洋。
有僧來庵前共師菿坐 僧云。庵主得個什麼道理。便住此山 師云。也欲通訊息。恐遭人撿點 僧大笑而出
【現代漢語翻譯】 現代漢語譯本 僧人呵斥，師父說：『山僧我招惹來的。』
有一位老人進山拜訪師父，師父問：『住在什麼地方？』老人不說話。師父說：『真善於隨機應變。』老人在地上拿起一根草展示給師父，師父便呵斥。老人禮拜，師父便回到庵里。老人說：『這樣反而讓所有人都疑惑不解。』
一位僧人拜訪庵主（原本是同參道友），問師父：『還記得以前行腳參學的事情嗎？』師父說：『不記得了。』僧人說：『自從分別后，住在這裡多久了？』師父說：『也是以前的事情了。』僧人說：『為什麼不說，住持的事情很煩？』師父說：『以前的事情還在。』僧人說：『最近來拜訪，珍重告辭。』師父說：『一直懷疑著。』
一位僧人見到庵主便呵斥，師父說：『嚇死人。』僧人說：『是大蟲嗎？』師父便呵斥，僧人便跑，師父拿著棒子追趕，僧人做出亞槍的姿勢，師父拄著棒子站立。僧人說：『敗了。』師父說：『放你二十棒。』
一位僧人見到庵主，說：『特地來拜訪。』師父不理睬。僧人走近前去觀看，師父便打。僧人說：『大陣目前，請師父善巧引導。』師父又打。僧人說：『難得遇到高手。』師父說：『你從什麼地方來？』僧人說：『特地來拜訪。』師父說：『難得遇到知音。』
杉洋庵主
師父在庵內坐著，有僧人到庵前，叉手站立。師父問：『是誰？』僧人說：『杉洋庵主。』師父說：『我就是。』僧人便呵斥，師父說：『噓，噓。』僧人說：『還想要吃棒子嗎？』師父便打。
有僧人問：『久聞杉洋之名，到來為什麼看不見？』師父說：『黑得像漆一樣。』僧人以手指指點點，師父說：『親自到了杉洋。』
有僧人來到庵前與師父一起坐著，僧人說：『庵主得到什麼道理，便住在這座山裡？』師父說：『也想通通訊息，恐怕被人檢查指摘。』僧人大笑而出。
【English Translation】 English version A monk shouts. The master says, 'This mountain monk invited it.'
An old man enters the mountain to visit the master. The master asks, 'Where do you live?' The old man remains silent. The master says, 'Very good at responding to the situation.' The old man picks up a blade of grass from the ground and shows it to the master. The master then shouts. The old man bows. The master then returns to his hermitage. The old man says, 'This only makes everyone more doubtful.'
A monk visits the hermitage master (they were originally fellow practitioners) and asks, 'Do you still remember the days of traveling and studying?' The master says, 'I don't remember.' The monk says, 'Since we parted, how long have you lived here?' The master says, 'That was also a past event.' The monk says, 'Why not say that the affairs of the abbot are troublesome?' The master says, 'The past is still present.' The monk says, 'I came to visit recently, and now I respectfully take my leave.' The master says, 'I have always been suspicious.'
A monk sees the hermitage master and immediately shouts. The master says, 'Frightening!' The monk asks, 'Is it a tiger?' The master then shouts. The monk runs away. The master chases him with a stick. The monk makes a gesture like holding a spear. The master stands leaning on his stick. The monk says, 'Defeated!' The master says, 'I'll spare you twenty blows.'
A monk sees the hermitage master and says, 'I have come especially to visit.' The master ignores him. The monk goes closer to look at him. The master then strikes. The monk says, 'A great array is before us; I beg the master for skillful guidance.' The master strikes again. The monk says, 'Rarely do we meet an author.' The master asks, 'Where do you come from?' The monk says, 'I have come especially to visit.' The master says, 'Rarely do we meet a kindred spirit.'
Hermitage Master of Shan Yang (Shan Yang Hermitage Master)
The master is sitting inside the hermitage. A monk arrives in front of the hermitage and stands with his hands folded. The master asks, 'Who is it?' The monk says, 'The Hermitage Master of Shan Yang.' The master says, 'I am.' The monk then shouts. The master says, 'Shush, shush.' The monk says, 'Do you still want to be beaten?' The master then strikes.
A monk asks, 'I have long heard of Shan Yang. Why can't I see it now that I've arrived?' The master says, 'It's as black as lacquer.' The monk points with his finger. The master says, 'You have personally arrived at Shan Yang.'
A monk comes to the front of the hermitage and sits with the master. The monk asks, 'What principle did the hermitage master attain that he lives on this mountain?' The master says, 'I also want to exchange news, but I'm afraid of being inspected and criticized.' The monk laughs loudly and leaves.
師云。今日大賺。
師在庵前坐禪。有僧近前。便打師一掌 師便歸庵 其僧卻坐 師卻出來 僧云。猛虎目前。誰人敢敵 師便打 僧云。苦。苦。
僧問庵主。境界目前。如何支遣 師喝云。者妖怪 僧云。今日被迷一上。不同小小 師云。賴是深山無人見 僧云。知即得。 師呵呵大笑。
虎溪庵主
師見僧入門。師便喝 僧默然 師便打 僧又喝 師云。好個草賊。
僧問。庵主在者里多少年也 師云。只見冬凋夏長。年代總不記得 僧云。大妙記不得 師云。汝道我在者里得多少年也 僧云。冬凋夏長 師云。鬧市裡虎。
僧問。莫是虎溪庵主么 師云。不是 僧云。為什麼不是 師云。對面不相識 僧云。聯殺人 師云。適來問個什麼 僧喝。
有僧來相看 師見總不顧 僧云。知道庵主有此機鋒 師彈指一下 僧云。是何宗旨。 師便打 僧云。知道今日落他便宜 師云。猶要棒吃在。
僧問。庵主是什麼處人 師云。隴西人 僧云。承聞隴西出鸚鵡。是否 師作鸚聲 僧云。好個鸚鵡 師便打。
僧來訪師 師見云。何處來 僧便喝 師云。作家 僧良久 師云。死卻者漢也。 僧便出去 師云。猶動在。
僧見師坐 僧近前云。不
【現代漢語翻譯】 現代漢語譯本： 師父說：『今天大賺了一筆。』 師父在庵前坐禪。有個僧人走近，便打了師父一掌。師父就回了庵里。那僧人卻坐了下來。師父又出來，僧人說：『猛虎目前，誰人敢敵？』師父便打了他。僧人說：『苦啊，苦啊。』 僧人問庵主：『境界目前，如何應對？』師父喝道：『你這個妖怪！』僧人說：『今天被迷惑了一次，非同小可。』師父說：『幸虧這是深山，沒有人看見。』僧人說：『知道了。』師父呵呵大笑。 虎溪庵主 師父看見僧人入門，便喝了一聲。僧人沉默不語。師父便打了他。僧人又喝了一聲。師父說：『好一個草寇。』 僧人問：『庵主在這裡多少年了？』師父說：『只見冬天凋零夏天生長，年代總不記得了。』僧人說：『太妙了，記不得。』師父說：『你說我在這裡多少年了？』僧人說：『冬天凋零夏天生長。』師父說：『鬧市裡的老虎。』 僧人問：『莫非是虎溪庵主嗎？』師父說：『不是。』僧人說：『為什麼不是？』師父說：『對面不相識。』僧人說：『太冒犯了。』師父說：『剛才問了個什麼？』僧人喝了一聲。 有個僧人來拜訪，師父見了他，總是不理睬。僧人說：『知道庵主有這樣的機鋒。』師父彈了一下手指。僧人說：『是什麼宗旨？』師父便打了他。僧人說：『知道今天被他佔了便宜。』師父說：『還要捱打。』 僧人問：『庵主是什麼地方的人？』師父說：『隴西人。』僧人說：『聽說隴西出鸚鵡，是嗎？』師父學鸚鵡叫。僧人說：『好一隻鸚鵡。』師父便打了他。 僧人來拜訪師父，師父見了說：『從哪裡來？』僧人便喝了一聲。師父說：『內行。』僧人沉默了很久。師父說：『死了的傢伙。』僧人便出去了。師父說：『還在動。』 僧人見師父坐著，僧人走上前說：『不……』
【English Translation】 English version: The Master said, 'Today, I've made a great profit.' The Master was sitting in meditation in front of the hermitage. A monk approached and slapped the Master. The Master then returned to the hermitage. The monk sat down instead. The Master came out again, and the monk said, 'A fierce tiger is before us, who dares to oppose it?' The Master then struck him. The monk said, 'Bitter, bitter.' A monk asked the hermitage master, 'When a state of mind (jingjie) [state of mind, realm] appears, how should one deal with it?' The Master shouted, 'You monster!' The monk said, 'Today I've been deluded once, it's no small matter.' The Master said, 'Luckily, this is a deep mountain, and no one sees it.' The monk said, 'I understand.' The Master laughed heartily. Tiger Stream Hermitage Master (Huxi Anzhu) [name of the hermitage master] The Master saw a monk entering the gate and shouted. The monk remained silent. The Master then struck him. The monk shouted again. The Master said, 'A fine bandit.' A monk asked, 'How many years have you been here, Hermitage Master?' The Master said, 'I only see winter withering and summer growing, I don't remember the years at all.' The monk said, 'Wonderful, you don't remember.' The Master said, 'How many years do you say I've been here?' The monk said, 'Winter withering and summer growing.' The Master said, 'A tiger in the bustling market.' A monk asked, 'Are you the Tiger Stream Hermitage Master?' The Master said, 'No.' The monk said, 'Why not?' The Master said, 'We don't recognize each other face to face.' The monk said, 'Too offensive.' The Master said, 'What did you ask just now?' The monk shouted. A monk came to visit. The Master saw him and completely ignored him. The monk said, 'I know the Hermitage Master has such sharp wit (jifeng) [quickness of mind, sharp wit].' The Master snapped his fingers. The monk said, 'What is the principle (zongzhi) [aim, tenet]?' The Master then struck him. The monk said, 'I know I'm being taken advantage of today.' The Master said, 'You still want to be beaten.' A monk asked, 'Where are you from, Hermitage Master?' The Master said, 'Longxi (Longxi) [a place name] .' The monk said, 'I've heard that Longxi produces parrots, is that so?' The Master made a parrot sound. The monk said, 'A fine parrot.' The Master then struck him. A monk came to visit the Master. The Master saw him and said, 'Where do you come from?' The monk then shouted. The Master said, 'An expert.' The monk remained silent for a long time. The Master said, 'A dead fellow.' The monk then went out. The Master said, 'Still moving.' A monk saw the Master sitting. The monk approached and said, 'No...'
審庵主 師云。是誰 僧便喝 師云。得恁么無賓主 僧云。猶要第二喝在 師便喝。
覆盆庵主
師在庵內坐。有僧從山下哭上來。師閑卻門 僧于壁上畫一圓相了。門外而立 師從後門出。卻從山下哭上來 僧喝云。猶作者個去就在 師捶胸云。可惜先師一場埋沒 僧云。苦。苦 師云。庵主被謾。
師問僧。什麼處來 僧云。覆盆山下來 師云。還見庵主么 僧喝 師便打 僧云。作什麼 師住棒 僧擬議 師又打。
僧問。久響覆盆。山阿那個是 師便指 僧隨手看 師打一掌 僧云。作家 師良久 僧打師一掌 師近前捉。 僧便走 師拍手大笑。
定上座
師到臨濟。問。如何是祖師西來意 濟下禪床掫住 師擬議 濟便掌。師因此大悟。
師離臨濟。向南行腳。路上逢著巖頭．雪峰．欽山三人。巖頭便問。上座什麼處來 師云。臨濟來 巖云。和尚萬福 師云。和尚順世也 巖云。某甲三人特去禮拜。自恨福薄不見得他。望上座慈悲。和尚因緣舉一兩則 師舉。臨濟上堂垂示。赤肉團上有無位真人。常從汝等諸人面門出入。未證據者看 時有僧問。如何是無位真人 濟下禪床把住 僧擬議 濟云。無位真人是什麼乾屎橛。拓開。便歸方丈。
欽山云
【現代漢語翻譯】 現代漢語譯本 審庵主 師父問：『是誰？』 僧人便喝（一聲）。師父說：『如此這般，不分賓主嗎？』 僧人說：『還要第二聲喝在。』 師父便喝（一聲）。
覆盆庵主 師父在庵內坐著。有個僧人從山下哭著上來。師父把門關上。僧人在墻上畫了一個圓相（象徵佛性），然後在門外站立。師父從後門出來，卻又從山下哭著上來。僧人喝道：『還作這個去就（指生死）？』 師父捶胸說：『可惜先師一場埋沒。』 僧人說：『苦啊，苦啊！』 師父說：『庵主被騙了。』
師父問僧人：『從什麼地方來？』 僧人說：『從覆盆山下來。』 師父說：『還見到庵主嗎？』 僧人喝（一聲）。師父便打。僧人說：『做什麼？』 師父停住棒子。僧人猶豫。師父又打。
僧人問：『久聞覆盆山名，山哪裡是？』 師父便指（方向）。僧人隨手看去。師父打了一掌。僧人說：『作家（內行人）！』 師父沉默良久。僧人打師父一掌。師父上前捉住（他）。僧人便跑。師父拍手大笑。
定上座 師父到臨濟（寺），問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』 臨濟（義玄禪師）下禪床抓住（他）。師父猶豫。臨濟便打了一掌。師父因此大悟。
師父離開臨濟（寺），向南行腳（雲遊）。路上遇到巖頭（全豁禪師）、雪峰（義存禪師）、欽山（文邃禪師）三人。巖頭便問：『上座從什麼地方來？』 師父說：『臨濟（寺）來。』 巖頭說：『和尚（臨濟義玄禪師）萬福。』 師父說：『和尚順世（圓寂）了嗎？』 巖頭說：『我們三人特地去禮拜，自恨福薄，沒能見到他。希望上座慈悲，舉一兩則和尚的因緣（開示）。』 師父舉例說：臨濟（義玄禪師）上堂垂示：『赤肉團（指肉身）上有無位真人（指佛性），常從你們諸人的面門出入。未證據者看！』 當時有個僧人問：『如何是無位真人？』 臨濟下禪床把住（他）。僧人猶豫。臨濟說：『無位真人是什麼乾屎橛（擦屁股的棍子）！』 拓開（放開），便回方丈（住處）。
欽山說
【English Translation】 English version Venerable Master of the Examining Hermitage The Master asked, 'Who is it?' The monk then shouted. The Master said, 'So, there's no distinction between guest and host?' The monk said, 'There's still a second shout needed.' The Master then shouted.
Venerable Master of the Overturned Basin Hermitage The Master was sitting inside the hermitage. A monk came up from the foot of the mountain, crying. The Master shut the door. The monk drew a circle (representing Buddha-nature) on the wall and stood outside the door. The Master came out from the back door and went down the mountain, crying. The monk shouted, 'Still making this going and coming (referring to life and death)?' The Master beat his chest and said, 'What a pity, the late master is buried!' The monk said, 'Bitter, bitter!' The Master said, 'The master of the hermitage has been deceived.'
The Master asked the monk, 'Where do you come from?' The monk said, 'From Overturned Basin Mountain.' The Master said, 'Did you see the master of the hermitage?' The monk shouted. The Master then struck him. The monk said, 'What are you doing?' The Master stopped the stick. The monk hesitated. The Master struck him again.
The monk asked, 'I've long heard of Overturned Basin Mountain, where is it?' The Master then pointed. The monk looked in the direction. The Master struck him with a palm. The monk said, 'An expert!' The Master was silent for a long time. The monk struck the Master with a palm. The Master stepped forward to grab him. The monk then ran away. The Master clapped his hands and laughed loudly.
Reverend Ding The Master arrived at Linji (Temple) and asked, 'What is the meaning of Bodhidharma's coming from the West (the purpose of Bodhidharma's journey from the West to China)?' Linji (Zen Master Yixuan) came down from the meditation platform and grabbed (him). The Master hesitated. Linji then struck him with a palm. The Master attained great enlightenment because of this.
The Master left Linji (Temple) and traveled south. On the road, he met Yantou (Zen Master Quanhuo), Xuefeng (Zen Master Yicun), and Qinshan (Zen Master Wensui). Yantou then asked, 'Where does the reverend come from?' The Master said, 'From Linji (Temple).' Yantou said, 'Greetings to the abbot (Zen Master Yixuan).' The Master said, 'Has the abbot passed away?' Yantou said, 'The three of us specially went to pay our respects, but we regret that we didn't get to see him. We hope the reverend will be compassionate and share one or two of the abbot's teachings.' The Master gave an example: Linji (Zen Master Yixuan) ascended the platform and instructed: 'On the red flesh mass (referring to the physical body) there is a True Man of No Rank (referring to Buddha-nature), who constantly goes in and out of your faces. Those who have not yet verified this, look!' At that time, a monk asked, 'What is the True Man of No Rank?' Linji came down from the meditation platform and grabbed (him). The monk hesitated. Linji said, 'What is the True Man of No Rank? A dry shit stick (a stick used to wipe the buttocks)!' He let go and returned to his abbot's quarters.
Qinshan said
。何不道。赤肉團上非無位真人 師便摛住云。無位真人與非無住真人。相去多少。速道。速道 欽山被摛。面青面黃。語之不得 巖頭．雪峰云。者個新戒不識好惡。觸誤上座。且望慈悲 師云。不是者兩個老凍齈。𡎺殺者尿床子。
師在鎮府齋。回到橋上。逢三人座主。一人問。如何是禪河深處須窮底 師摛住。擬拋向橋下 二座主近前云。莫怪觸誤上座。且望慈悲 師云。不是看者兩個座主。從教窮底。
奯上座
師離臨濟。南行參見德山 德山才見。作抽坐具勢 師云。者個即且置。心境一如底人來。共他說個什麼即得免被諸方撿責 德云。猶教昔日三步。別作個主人翁來 師便喝 德山不語 師云。塞卻者老野狐咽喉。
鴻山聞舉。云。奯上座雖得便宜。爭奈掩耳偷鈴。
師到百丈。百丈云。有事相借問。得么 師云。幸自非言。何須[劄-合+今]𠟅 百丈云。收得安南。又憂塞北 師擘開胸云。與么不與么 丈云。要且難構。要且難構 師云。知即得。知即得。
仰山聞舉。云。若有人知得此二人落處。不好奇特。若辨不得。大似日中迷路。
天聖廣燈錄卷第十三 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十四
【現代漢語翻譯】 何不說道：『赤肉團上非無位真人』？（赤肉團指人的肉身，無位真人指超越一切名相的真我）」 師父便抓住他說：「無位真人和非無位真人，相差多少？快說！快說！」 欽山被抓住，面色青黃，說不出話。巖頭、雪峰說：「這位新來的僧人不懂好壞，冒犯了上座，還望慈悲。」 師父說：「不是這兩個老凍壞的傢伙，饒了這尿床的孩子。」 師父在鎮府齋飯後，回到橋上，遇到三位座主（精通經論的僧人）。一人問：「如何是禪河深處須窮底？」（禪河指禪修的境界，窮底指探究到最深處） 師父抓住他，想要拋向橋下。二座主上前說：「莫怪觸犯了上座，還望慈悲。」 師父說：「不是看在這兩個座主的份上，早就讓你窮到底了。」 奯（huò）上座 師父離開臨濟，南行參拜德山。德山剛一見到他，就做出抽坐具（僧人坐禪用的墊子）的姿勢。師父說：「這個且放一邊，心境一如的人來，和他談論什麼才能免於被各方挑剔？」 德山說：「還是教你像昔日一樣走三步，另外做一個主人翁來。」 師父便喝斥。德山不說話。師父說：「堵住了這老野狐的咽喉。」 鴻山聽聞此事，說：「奯上座雖然得了便宜，爭奈掩耳盜鈴。」 師父到百丈，百丈說：「有事想請教，可以嗎？」 師父說：「幸好不是言語能表達的，何須[劄-合+今]𠟅（zhā zhēng，指用言語辯論）？」 百丈說：「收復了安南，又擔心塞北。」 師父擘開胸膛說：「這樣不這樣？」 百丈說：「要且難構，要且難構。」 師父說：「知道就知道了，知道就知道了。」 仰山聽聞此事，說：「若有人知道這二人落腳之處，那才稀奇。若辨別不出，就像大白天迷路一樣。」 天聖廣燈錄卷第十三 卍新續藏第 78 冊 No. 1553 天聖廣燈錄 天聖廣燈錄卷第十四
【English Translation】 Why not say, 'Above the red flesh mass, there is no True Man of No Rank' (red flesh mass refers to the human body, True Man of No Rank refers to the true self beyond all names and forms)?」 The master then seized him and said, 'How much difference is there between the True Man of No Rank and the Non-No Rank True Man? Speak quickly! Speak quickly!' Qinshan, being seized, turned pale and could not speak. Yantou and Xuefeng said, 'This new monk does not know good from bad and has offended the senior monk. We hope for compassion.' The master said, 'It is not for the sake of these two old frozen fellows that I spare this bed-wetting child.' The master, after having齋 (zhāi, vegetarian meal offered to monks) in the town government, returned to the bridge and encountered three Zuo-zhus (座主, monks well-versed in scriptures and commentaries). One person asked, 'What is the ultimate depth to be explored in the Chan River?' (Chan River refers to the realm of Chan practice, 窮底 refers to exploring to the deepest point) The master seized him, intending to throw him under the bridge. The two Zuo-zhus stepped forward and said, 'Do not blame him for offending the senior monk. We hope for compassion.' The master said, 'If it were not for the sake of these two Zuo-zhus, I would have let you explore to the very end long ago.' Superior Seat Hui (奯) The master left Linji and traveled south to pay respects to Deshan. As soon as Deshan saw him, he made a gesture of drawing his Zuo-ju (坐具, a cushion used by monks for meditation). The master said, 'Let's put this aside for now. If someone whose mind and environment are one comes, what can we discuss with him to avoid being criticized by everyone?' Deshan said, 'I am still teaching you to take three steps as in the past and create another master.' The master then shouted. Deshan remained silent. The master said, 'I have blocked the throat of this old wild fox.' Hongshan, hearing of this, said, 'Although Superior Seat Hui gained an advantage, he was ultimately deceiving himself like covering his ears to steal a bell.' The master arrived at Baizhang. Baizhang said, 'Is it possible to ask you something?' The master said, 'Fortunately, it is beyond words. Why is there a need for [劄-合+今]𠟅 (zhā zhēng, referring to arguing with words)?' Baizhang said, 'Having recovered Annan, I am worried about the north.' The master opened his chest and said, 'Is it like this or not like this?' Baizhang said, 'It is difficult to construct, it is difficult to construct.' The master said, 'Knowing is knowing, knowing is knowing.' Yangshan, hearing of this, said, 'If someone knows where these two are situated, that would be truly remarkable. If one cannot discern it, it is like being lost in broad daylight.' Tiansheng Guangdeng Lu, Volume 13 卍 New Continued Collection, Volume 78, No. 1553, Tiansheng Guangdeng Lu Tiansheng Guangdeng Lu, Volume 14
［宋勒］
廬州大覺禪師
上堂。時有僧問。牛頭未見四祖時如何 師云。有恁么盍生無所知 進云。見后如何 師云。無恁么盍生有所知。
問。覺人久處沉迷。請師一接 師云。接 僧禮拜 師便打。
問。四眾圍繞時如何 師云。不聞梵音聲 進云。聞后如何 師云。往來不障礙。
問。目下無雲時如何 師云。摸 進云。卻被云遮時又如何 師便喝 僧亦喝 師拈棒 僧擬議 師便打。
廬州澄心閩德禪師
上堂。有僧問。如何是澄心 師云。我不作者活計 進云。未審作么生 師便喝 進云。大好不作活計 師便打。
問。如何是道 師云。老僧久住澄心院 進云。如何是道中人 師云。破衲長披經歲年。
問。露地不通風時如何 師云。漆。
問。既是澄心。為什麼出來入去 師云。鼻孔上著炙 僧禮拜 師便打。
荊南府竹園山禪師
上堂。有僧問。久響和尚會禪。是否 師云。是 學云。蒼天。蒼天 師近前。以手掩僧口云。低聲。低聲 僧便打一掌 師拓開云。山僧招得 僧拂袖出去 師笑云。早知如是。悔不如是。
問。既是竹園。還生筍也無 師云。千株萬株 進云。恁么即學人有分也 師云。汝作么
【現代漢語翻譯】 現代漢語譯本 ［宋勒］
廬州大覺禪師
上堂說法。當時有僧人問：『牛頭（Niutou，指牛頭宗，禪宗一派）在未見到四祖（Sizu，指禪宗四祖道信）時是什麼樣的？』 禪師說：『有這麼個東西卻好像什麼都不知道。』 僧人進一步問：『見到之後又是什麼樣的？』 禪師說：『沒有這麼個東西卻好像什麼都知道。』
有僧人問：『覺悟之人長期處於沉迷之中，請禪師指點。』 禪師說：『指點。』 僧人行禮拜謝，禪師便打了他。
有僧人問：『四眾弟子圍繞時是什麼樣的？』 禪師說：『聽不見梵音。』 僧人進一步問：『聽見之後又是什麼樣的？』 禪師說：『往來沒有障礙。』
有僧人問：『眼前沒有云彩時是什麼樣的？』 禪師說：『摸索。』 僧人進一步問：『卻被雲彩遮住時又是什麼樣的？』 禪師便大喝一聲，僧人也大喝一聲。禪師拿起棒子，僧人剛要說話，禪師便打了他。
廬州澄心閩德禪師
上堂說法。有僧人問：『什麼是澄心（Chengxin，指澄心禪師的禪法）？』 禪師說：『我不做造作的活計。』 僧人進一步問：『不知道該怎麼做？』 禪師便大喝一聲。僧人進一步說：『太好了，不做造作的活計。』 禪師便打了他。
有僧人問：『什麼是道？』 禪師說：『老僧我長久住在澄心院。』 僧人進一步問：『什麼是得道之人？』 禪師說：『破舊的衲衣常年披在身上。』
有僧人問：『露天的地方沒有風的時候是什麼樣的？』 禪師說：『漆黑一片。』
有僧人問：『既然是澄心，為什麼還要出來進去？』 禪師說：『鼻孔上被燙了。』 僧人行禮拜謝，禪師便打了他。
荊南府竹園山禪師
上堂說法。有僧人問：『久聞和尚精通禪法，是這樣嗎？』 禪師說：『是這樣。』 學人說：『蒼天啊，蒼天啊！』 禪師走上前，用手摀住僧人的嘴說：『小聲點，小聲點。』 僧人便打了他一掌。 禪師放開手說：『山僧我自找的。』 僧人拂袖而去。 禪師笑著說：『早知如此，真後悔這樣做。』
有僧人問：『既然是竹園（Zhuyuan，指竹園山禪師的道場），還長竹筍嗎？』 禪師說：『成千上萬株。』 僧人進一步問：『這麼說來，學人也有份了？』 禪師說：『你做什麼？』
【English Translation】 English version [Song Le]
Chan Master Dajue of Luzhou
He ascended the Dharma hall. At that time, a monk asked, 'What was Niutou (牛頭, meaning Ox-Head School, a branch of Chan Buddhism) like before he met the Fourth Patriarch (四祖, Sizu, referring to the Fourth Chan Patriarch Daoxin)?' The Master said, 'Having such a thing, yet seemingly knowing nothing.' The monk further asked, 'What was he like after meeting him?' The Master said, 'Not having such a thing, yet seemingly knowing everything.'
A monk asked, 'An enlightened person has long been in delusion; please, Master, give guidance.' The Master said, 'Guidance.' The monk bowed in gratitude, and the Master struck him.
A monk asked, 'What is it like when the fourfold assembly surrounds you?' The Master said, 'Not hearing the Brahma sound.' The monk further asked, 'What is it like after hearing it?' The Master said, 'Coming and going without obstruction.'
A monk asked, 'What is it like when there are no clouds in sight?' The Master said, 'Groping.' The monk further asked, 'What is it like when one is covered by clouds?' The Master then shouted loudly. The monk also shouted loudly. The Master picked up a stick. As the monk hesitated, the Master struck him.
Chan Master Min De of Chengxin, Luzhou
He ascended the Dharma hall. A monk asked, 'What is Chengxin (澄心, referring to Chan Master Chengxin's Chan practice)?' The Master said, 'I do not engage in contrived activities.' The monk further asked, 'I don't know how to do it?' The Master then shouted loudly. The monk further said, 'Excellent, not engaging in contrived activities!' The Master then struck him.
A monk asked, 'What is the Dao?' The Master said, 'This old monk has long resided in Chengxin Monastery.' The monk further asked, 'What is a person of the Dao?' The Master said, 'A tattered robe is worn year after year.'
A monk asked, 'What is it like when there is no wind in the open?' The Master said, 'Pitch black.'
A monk asked, 'Since it is Chengxin, why do you come out and go in?' The Master said, 'Branding on the nostrils.' The monk bowed in gratitude, and the Master struck him.
Chan Master of Zhuyuan Mountain in Jingnan Prefecture
He ascended the Dharma hall. A monk asked, 'I have long heard that the Abbot is skilled in Chan; is this so?' The Master said, 'It is so.' The student said, 'Oh heavens, oh heavens!' The Master approached and covered the monk's mouth with his hand, saying, 'Quietly, quietly.' The monk then struck him a palm. The Master opened his hand and said, 'This mountain monk invited it.' The monk flicked his sleeve and left. The Master laughed and said, 'Had I known it would be like this, I would have regretted doing it.'
A monk asked, 'Since it is Zhuyuan (竹園, referring to Chan Master Zhuyuan's monastery), are there bamboo shoots growing?' The Master said, 'Thousands and tens of thousands of them.' The monk further asked, 'In that case, do I have a share?' The Master said, 'What are you doing?'
生 僧擬議。 師便打。
宋州法華院禪師
初開堂日。有僧問。如何是佛 師云。獨坐五峰前。
問。如何是初生月 師云。不高不低 進云。還許學人瞻敬也無 師云。三日後看。
問。如何是法華家風 師云。寒時寒殺。熱時熱殺 進云。如何是寒時寒殺 師云。三三兩兩抱頭行 進云。如何是熱時熱殺 師云。南北東西見者嗤。
問。學人手持白刃。真進化問時如何 師云。你試用看 僧便喝 師擒住 僧隨手打一掌 師便拓開云。老僧今日失利 僧作舞出去 師云。賊首頭犯。
汝州西院思明禪師
初參寶壽。問。踏破化城來時如何 壽云。不斬死漢 師云。斬 壽便打 師連道斬 壽又隨聲打 壽卻回來。遂云。適來者個僧。將赤肉抵佗干棒。有甚死急。
後有僧啟和尚。問話底僧在大覺處來。兩人同在者里。見解總恁么。問話底僧已后委悉和尚法道。須是趁出二人同參。若不趁出。已后難得人承嗣。壽便趁出報事僧。
問。學人有一問在和尚處時如何 師云。設有。斬為三段 僧禮拜 師便休。
會下有僧在臨濟處。來見此僧問話。乃于下面相逢。遂云。堂頭和尚道即大殺道。未在 問話僧便拽其僧到堂頭。云。者僧不肯和尚 師云。
【現代漢語翻譯】 現代漢語譯本 僧人（生）試圖理解禪師的意圖，進行討論（僧擬議）。禪師便打了他。
宋州法華院禪師
初次開堂說法時，有僧人問：『什麼是佛？（如何是佛）』禪師說：『獨自坐在五峰前。（獨坐五峰前）』
問：『什麼是新生的月亮？（如何是初生月）』禪師說：『不高也不低。（不高不低）』僧人進一步問：『可以允許學人瞻仰敬拜嗎？（還許學人瞻敬也無）』禪師說：『三天後再看。（三日後看）』
問：『什麼是法華院的家風？（如何是法華家風）』禪師說：『冷的時候冷死，熱的時候熱死。（寒時寒殺。熱時熱殺）』僧人進一步問：『什麼是冷的時候冷死？（如何是寒時寒殺）』禪師說：『三三兩兩抱頭走。（三三兩兩抱頭行）』僧人進一步問：『什麼是熱的時候熱死？（如何是熱時熱殺）』禪師說：『無論南北東西，見到的人都嘲笑。（南北東西見者嗤）』
問：『學人手持利刃，真正請教時該如何？（學人手持白刃。真進化問時如何）』禪師說：『你試著用用看。（你試用看）』僧人便大喝一聲。禪師擒住他。僧人隨即打了一掌。禪師便放開他說：『老僧今天失算了。（老僧今日失利）』僧人跳舞著出去了。禪師說：『賊首犯案。（賊首頭犯）』
汝州西院思明禪師
最初參拜寶壽禪師時，問：『踏破化城（比喻虛幻不實之境）而來時，該如何？（踏破化城來時如何）』寶壽禪師說：『不斬殺已死之人。（不斬死漢）』思明禪師說：『斬。（斬）』寶壽禪師便打他。思明禪師接連說『斬』。寶壽禪師又隨著他的聲音打他。寶壽禪師回來后，於是說：『剛才那個僧人，用血肉之軀抵擋我的棍子，有什麼好著急的？（適來者個僧。將赤肉抵佗干棒。有甚死急）』
後來有僧人稟告和尚，說：『問話的僧人從大覺寺而來，兩人都在這裡，見解都這樣。問話的僧人以後一定會敗壞和尚的法道，必須趕走這兩個一同參學的僧人。如果不趕走，以後很難找到人來繼承您的衣缽。（問話底僧在大覺處來。兩人同在者里。見解總恁么。問話底僧已后委悉和尚法道。須是趁出二人同參。若不趁出。已后難得人承嗣）』寶壽禪師便趕走了負責報告的僧人。
問：『學人有一問想在和尚您這裡請教，該如何？（學人有一問在和尚處時如何）』禪師說：『即使有，也斬為三段。（設有。斬為三段）』僧人禮拜。禪師便停止了。
寺院裡有僧人從臨濟宗那裡來，見到這個問話的僧人，在下面相遇，於是說：『堂頭和尚說得很大，但還沒有到位。（堂頭和尚道即大殺道。未在）』問話的僧人便拽著那個僧人到堂頭，說：『這個僧人不認可和尚。（者僧不肯和尚）』禪師說：
【English Translation】 English version A monk (生) tried to understand the Zen master's intention and discussed it (僧擬議). The Zen master then hit him.
Zen Master of Songzhou Fahua Temple
On the first day of opening the Dharma hall, a monk asked, 'What is Buddha? (如何是佛)' The Zen master said, 'Sitting alone in front of the Five Peaks. (獨坐五峰前)'
Asked, 'What is the newly born moon? (如何是初生月)' The Zen master said, 'Neither high nor low. (不高不低)' The monk further asked, 'May students be allowed to look up to and revere it? (還許學人瞻敬也無)' The Zen master said, 'Look at it after three days. (三日後看)'
Asked, 'What is the family style of Fahua Temple? (如何是法華家風)' The Zen master said, 'Freezing to death when it's cold, burning to death when it's hot. (寒時寒殺。熱時熱殺)' The monk further asked, 'What is freezing to death when it's cold? (如何是寒時寒殺)' The Zen master said, 'Huddling together in twos and threes, walking with heads in their arms. (三三兩兩抱頭行)' The monk further asked, 'What is burning to death when it's hot? (如何是熱時熱殺)' The Zen master said, 'No matter north, south, east, or west, those who see it will sneer. (南北東西見者嗤)'
Asked, 'If a student holds a sharp blade, how should he truly inquire? (學人手持白刃。真進化問時如何)' The Zen master said, 'Try using it. (你試用看)' The monk then shouted loudly. The Zen master seized him. The monk then struck him with a palm. The Zen master then released him and said, 'This old monk miscalculated today. (老僧今日失利)' The monk danced out. The Zen master said, 'The ringleader committed the crime. (賊首頭犯)'
Zen Master Siming of Xiyuan Temple in Ruzhou
When he first visited Baoshou Zen Master, he asked, 'How is it when you come after breaking through the illusory city (化城, a metaphor for an unreal realm)? (踏破化城來時如何)' Baoshou Zen Master said, 'Do not kill a dead man. (不斬死漢)' Siming Zen Master said, '斬 (Chop).' Baoshou Zen Master then hit him. Siming Zen Master repeatedly said '斬 (Chop)'. Baoshou Zen Master hit him again following his voice. Baoshou Zen Master returned and then said, 'That monk just now, using his flesh and blood to resist my stick, what was the hurry? (適來者個僧。將赤肉抵佗干棒。有甚死急)'
Later, a monk reported to the abbot, saying, 'The monk who asked the question came from Dajue Temple, and the two of them are here, with the same views. The monk who asked the question will surely ruin the abbot's Dharma in the future. You must drive out these two monks who are studying together. If you don't drive them out, it will be difficult to find someone to inherit your mantle in the future. (問話底僧在大覺處來。兩人同在者里。見解總恁么。問話底僧已后委悉和尚法道。須是趁出二人同參。若不趁出。已后難得人承嗣)' Baoshou Zen Master then drove away the reporting monk.
Asked, 'If a student has a question to ask of you, Abbot, what should he do? (學人有一問在和尚處時如何)' The Zen master said, 'Even if there is, it will be cut into three pieces. (設有。斬為三段)' The monk bowed. The Zen master then stopped.
There was a monk in the temple who came from the Linji school. He met this monk who asked the questions below and said, 'The abbot of the hall speaks greatly, but it is not yet in place. (堂頭和尚道即大殺道。未在)' The monk who asked the questions then dragged that monk to the hall and said, 'This monk does not approve of the abbot. (者僧不肯和尚)' The Zen master said:
上座不肯老僧耶 僧云。某甲不曾說 師一時喝下去 僧行到法堂上。又云。說什麼道即大殺道。直下未在 問話僧又拽上去 師又問。上座是不肯老僧 僧云。莫信者僧。今日三度見伊風發也 師總令下去。
問。如何是臨濟一喝 師云。千鈞之弩。不為鼷鼠發機 進云。忽遇大殺活人來時如何 師便打。
有從漪上座在師會下。常道。莫道要會佛法。覓個舉話人也難得 師聞舉。一日上堂頭來。師遙見。喚云。從漪 漪舉頭 師云。錯 漪又行一兩步 師又云。錯 漪近前 師云。適來兩錯。是思明老漢錯。是上座錯 漪云。是從漪錯 師云。錯。
師遂云。上座且在者里過夏。共你商量者三錯 從漪上座不肯。便去。
后住天平山。上堂。舉此話示眾云。我當初行腳時。被風吹到汝州風穴。有思明長老勘我兩錯。更待留我過夏。共我商量者兩錯。某甲不說恁時錯。我當初發足向南方行腳時。早知道錯了也。
師未住時。在許州聞汝州南院和尚。住元是同參。特往看。人事了。啟和尚。某甲別無人事。買得江西剃刀獻上和尚 南院便問。汝從許州來。甚處得江西剃刀 師把南院手掐 院喚侍者。收。收 師以衣衲拂一拂。
院云。阿莿莿。阿莿莿。
問。如何是清凈
伽藍 師云。荊棘叢林 進云。如何是伽藍中人 師云。獾兒．貉子 問。如何是不變易底物 師云。打帛石。
第二代寶壽禪師
在先寶壽處為供養主。得數年。一日。寶壽問云。供養主。父母未生時。還我本來面目來 師道不得。三兩日後。卻來下供養主 寶壽云。汝不用下。
后經月十日間。因在街坊見二人買賣不和相打。師見。忽然大悟。歸院。舉似寶壽 寶壽云。你悟也。不用道。
寶壽臨遷化時。付囑三聖。請師開堂。
師開堂日。三聖為請主。才升座。三聖便推出一僧。師便打 三聖云。總似恁么為人。不但瞎卻者僧眼。兼瞎卻鎮州一城人眼去在。師便下堂。
問。萬里無雲時如何 師云。青天也須吃棒 進云。青天有甚麼遇 師便打。
問。八面旋機時如何 師云。打 僧云。打誰 師云。不幹汝事 僧禮拜。 師便打。
問。不佔閫閾。請師不謗 師云。莫 又云。不得。又搖手 又云。野狐精。
問。種種華嚴。慇勤獻奉時如何 師便唾 又云。惡 又云。滅 又云。老胡者里不是草店 又云。莫污我心田 又云。九尾野狐精。
師欲順世。謂眾云。汝等諸人還知吾行履處么 眾云。知和尚一生長不臥。
師又令近前來。
【現代漢語翻譯】 現代漢語譯本 伽藍（僧眾居住的園林）—— 禪師說：『荊棘叢林。』 學僧問：『什麼是伽藍中的人？』 禪師說：『獾和貉。』 學僧問：『什麼是不變易的東西？』 禪師說：『打布的石頭。』
第二代寶壽禪師
（禪師）先前在寶壽禪師處做供養主幾年。一天，寶壽禪師問：『供養主，父母未生你之前，還我本來的面目來。』 禪師答不上來。過了兩三天後，禪師來辭去供養主的職務。寶壽禪師說：『你不用辭去。』
後來經過一個多月十天的時間，（禪師）在街上看到兩個人因為買賣不和而打架。禪師看到后，忽然大悟。回到寺院，把這件事告訴寶壽禪師。寶壽禪師說：『你開悟了。不用說了。』
寶壽禪師臨終時，囑咐三聖禪師，請（第二代寶壽禪師）來開堂說法。
（第二代寶壽）禪師開堂說法那天，三聖禪師作為請主。剛升座，三聖禪師就推出一個僧人。禪師就打那個僧人。三聖禪師說：『總是這樣為人，不只是瞎了那個僧人的眼睛，還瞎了鎮州一城人的眼睛。』 禪師就下座了。
學僧問：『萬里無雲時如何？』 禪師說：『青天也須吃棒。』 學僧問：『青天有什麼過錯？』 禪師就打他。
學僧問：『八面圓融運轉時如何？』 禪師說：『打。』 僧人問：『打誰？』 禪師說：『不關你的事。』 僧人禮拜。 禪師就打他。
學僧問：『不佔據門戶，請禪師不要誹謗。』 禪師說：『莫。』 又說：『不得。』 又搖手。 又說：『野狐精。』
學僧問：『用種種華麗的供品，慇勤地獻上時如何？』 禪師就吐唾沫。 又說：『惡。』 又說：『滅。』 又說：『老胡（指達摩祖師），這裡不是草店。』 又說：『不要玷污我的心田。』 又說：『九尾野狐精。』
禪師將要圓寂，對眾人說：『你們這些人還知道我一生所走的路嗎？』 眾人說：『知道，和尚您一生都不躺臥。』
禪師又叫他們走近前來。
【English Translation】 English version Garan (monastery) - The master said, 'A thicket of thorns.' A monk asked, 'What are the people in the Garan?' The master said, 'Badgers and raccoon dogs.' A monk asked, 'What is the unchanging thing?' The master said, 'The stone for beating cloth.'
The Second Generation Baoshou Chan Master
(The master) previously served as a patron at Baoshou's place for several years. One day, Baoshou asked, 'Patron, before your parents gave birth to you, return my original face to me.' The master could not answer. Two or three days later, the master came to resign from the position of patron. Baoshou said, 'You don't need to resign.'
Later, after a month and ten days, (the master) saw two people fighting in the street because of a disagreement in business. Upon seeing this, the master suddenly had a great enlightenment. Returning to the monastery, he told Baoshou about it. Baoshou said, 'You are enlightened. No need to say more.'
When Baoshou was about to pass away, he instructed the Sansheng Chan Master to invite (the Second Generation Baoshou Chan Master) to open a Dharma hall.
On the day (the Second Generation Baoshou) Chan Master opened the Dharma hall, Sansheng Chan Master acted as the host. As soon as he ascended the seat, Sansheng Chan Master pushed forward a monk. The master then struck that monk. Sansheng Chan Master said, 'If you always treat people like this, you will not only blind the eyes of that monk, but also blind the eyes of the entire city of Zhenzhou.' The master then descended from the seat.
A monk asked, 'What is it like when there are no clouds for ten thousand miles?' The master said, 'Even the blue sky must receive a beating.' The monk asked, 'What fault does the blue sky have?' The master then struck him.
A monk asked, 'What is it like when the mechanism turns in all eight directions?' The master said, 'Strike.' The monk asked, 'Strike whom?' The master said, 'It's none of your business.' The monk bowed. The master then struck him.
A monk asked, 'Without occupying the gate, please, master, do not slander.' The master said, 'Don't.' Then he said, 'Cannot.' Then he shook his head. Then he said, 'Wild fox spirit.'
A monk asked, 'What is it like when various splendid offerings are earnestly presented?' The master then spat. Then he said, 'Evil.' Then he said, 'Extinguish.' Then he said, 'Old barbarian (referring to Bodhidharma), this is not a straw shop.' Then he said, 'Do not defile my mind-field.' Then he said, 'Nine-tailed wild fox spirit.'
The master was about to enter Nirvana, and said to the assembly, 'Do you all know where I have walked in my life?' The assembly said, 'We know that you, venerable monk, have never lain down in your life.'
The master then told them to come closer.
眾人近前。 師喝云。汝非吾眷屬。言訖。端然而化。
鎮州大悲禪師
上堂。時有僧問。除上去下。請師別道 師云。開口即錯 進云。真是學人師 師云。今日向弟子手中死。
問。如何是和尚密作用 師拈棒 僧轉身受棒 師拋下棒云。不打者死漢。
問。如何是諦實之言 師云。舌拄上腭 僧云。為什麼如此 師便打。
問。不著聖凡。請師答話 師云。好。 僧擬議 師便喝。
問。如何是大悲境 師云。千眼都來一隻收 進云。如何是境中人 師云。手忙腳亂 問。如何是真如佛性 師云。執手共談生死路。前頭莫問往來人。
鎮州談空禪師
上堂。有僧問。如何是佛 師云。麻纏紙里。
問。如何是古佛心 師云。有耳未曾聞 僧便喝 師云。瞎。
問。百了千當時如何 師云。和聲打。
問。一飽忘百饑時如何 師云。貧兒遇餿飯。
問。如何是談空禪。
師云。塵埃滿面上。雨打轉新鮮。
問。格外之談。請師舉唱 師云。隘路不通風 進云。莫只者便是也無 師云。噓。噓。
濟上座
師行腳到路京南禪安下。有朱行軍設齋。入僧堂內顧視上下云。直下是又作么生。行香次。口不住道。至
【現代漢語翻譯】 現代漢語譯本：
眾人走近時，禪師呵斥道：『你們不是我的眷屬。』說完，便端坐而化。 鎮州大悲禪師 禪師升座說法。當時有僧人問道：『撇開上下，請禪師另外說一句。』禪師說：『開口就錯了。』僧人進一步說：『真是學人的老師。』禪師說：『今天就要死在弟子手中。』 有人問：『什麼是和尚秘密的作用？』禪師拿起棒子。僧人轉身接受棒打。禪師扔下棒子說：『不被打的是死人。』 有人問：『什麼是真實的話語？』禪師說：『舌頭抵住上顎。』僧人問：『為什麼這樣？』禪師就打了他。 有人問：『不涉及聖與凡，請禪師回答。』禪師說：『好。』僧人猶豫不決，禪師就呵斥他。 有人問：『什麼是大悲境？』禪師說：『千眼都收歸一隻。』進一步問：『什麼是境中人？』禪師說：『手忙腳亂。』問：『什麼是真如佛性？』禪師說：『執手共同談論生死之路，前面不要問往來的人。』 鎮州談空禪師 禪師升座說法。有僧人問道：『什麼是佛？』禪師說：『麻纏在紙里。』 有人問：『什麼是古佛心？』禪師說：『有耳朵卻未曾聽聞。』僧人便呵斥。禪師說：『瞎。』 有人問：『百了千當（bǎiliǎo qiāndāng）時如何？』禪師說：『和著聲音打。』 有人問：『一飽忘百饑（yībǎo wàng bǎijī）時如何？』禪師說：『窮孩子遇到餿飯。』 有人問：『什麼是談空禪？』 禪師說：『塵埃滿面，雨打反而更新鮮。』 有人問：『格外的談論，請禪師舉唱。』禪師說：『狹窄的路上不通風。』進一步問：『莫非這就是了嗎？』禪師說：『噓。噓。』 濟上座 禪師行腳到路京南禪安下。有朱行軍設齋。入僧堂內顧視上下云：『直下是又作么生。』行香次。口不住道：『至』
【English Translation】 English version:
As the crowd approached, the Master shouted, 'You are not my family.' Having said this, he sat upright and passed away. Chan Master Dabei (Great Compassion) of Zhenzhou The Master ascended the platform to preach. At that time, a monk asked, 'Apart from above and below, please say something else, Master.' The Master said, 'To open your mouth is already wrong.' The monk further said, 'Truly a teacher for students.' The Master said, 'Today, I will die in the hands of a disciple.' Someone asked, 'What is the secret function of the monk?' The Master picked up a stick. The monk turned around to receive the blow. The Master threw down the stick and said, 'Those who are not beaten are dead men.' Someone asked, 'What is truthful speech?' The Master said, 'The tongue presses against the upper palate.' The monk asked, 'Why is it like this?' The Master then struck him. Someone asked, 'Without involving the sacred or the mundane, please answer, Master.' The Master said, 'Good.' The monk hesitated, and the Master shouted at him. Someone asked, 'What is the realm of Great Compassion (Dabei jing)?' The Master said, 'A thousand eyes are all gathered into one.' Further asked, 'What is the person in the realm?' The Master said, 'Flustered and frantic.' Asked, 'What is true suchness Buddha-nature (zhenru foxing)?' The Master said, 'Holding hands, we discuss the path of life and death together; do not ask about those coming and going ahead.' Chan Master Tankong (Discussing Emptiness) of Zhenzhou The Master ascended the platform to preach. A monk asked, 'What is Buddha (Fo)?' The Master said, 'Hemp wrapped in paper.' Someone asked, 'What is the mind of the ancient Buddha (gufoxin)?' The Master said, 'Having ears, yet never having heard.' The monk then shouted. The Master said, 'Blind.' Someone asked, 'What about when a hundred are finished and a thousand are present (bailiao qiandang)?' The Master said, 'Strike in harmony with the sound.' Someone asked, 'What about when one is full and forgets a hundred hungers (yibao wang baiji)?' The Master said, 'A poor child encounters spoiled rice.' Someone asked, 'What is Chan of Discussing Emptiness (Tankong Chan)?' The Master said, 'Dust and dirt cover the face, but the rain makes it even fresher.' Someone asked, 'Please sing of talk beyond the ordinary.' The Master said, 'No wind passes through a narrow road.' Further asked, 'Could this be it?' The Master said, 'Shush. Shush.' Layman Ji The Master traveled to Chanan Temple south of Lujing. Zhu Xingjun prepared a vegetarian feast. He entered the monks' hall, looked up and down, and said, 'What is it directly?' While walking in meditation, he constantly said, 'To'
下間。師便問。直下是個什麼 行軍便喝 師云。行軍幸是會佛法底人。又惡發作什麼 軍云。喚作惡發即不得 師便喝 軍云。鉤在不疑之地 師又喝。
行軍齋起。令客司請下喝底上座來。師便至行軍處。並不顧諸人 僧錄云。啟行軍。適來爭容得者僧恁么無禮 行軍云。若是你諸人喝。某甲有劍 僧錄云。某甲諸人不會。是他暺長老始得 師云。若是南禪長老。也未多見。
問。如何是佛法的的大意 師云。龍騰滄海。魚躍深潭 進云。畢竟如何體悉 師云。夜聞祭鬼鼓。朝聽上灘歌。
問。如何是上座家風 師云。三腳蝦蟆背大象。
問。如何是玄中玄 師云。壁上倒行船 進云。如何是玄中旨的 師云。失腳到崖州。回來無處覓 進云。未審向上更有事也無 師云。有 進云。如何是向上事 師云。兩手攀枝面向南。
汝州寶應禪院颙禪師
初開堂。才升座。有僧問。師喝誰家曲。宗風嗣阿誰 師云。寧塔戴雕冠。口中更河海。
問。如何是佛法大意 師云。沒量大病源 學云。請師醫 師云。世醫拱手。
問。如何是佛 師云。如何不是佛 僧擬進話 師便打。
問。薄地無龍。如何識辨 師云。有什麼難辨 僧云。請師辨 師云。瘦眼生盲毛
【現代漢語翻譯】 現代漢語譯本 下間，禪師便問：『直下』（當下）是個什麼？行軍便喝（大聲呵斥）。禪師說：『行軍幸好是懂得佛法的人，又為何惡性發作？』行軍說：『如果稱作惡性發作，那就不對了。』禪師便喝。行軍說：『（這就像）在毫無疑慮的地方設下鉤子。』禪師又喝。
行軍齋戒完畢，讓客司請剛才呵斥的上座前來。禪師便來到行軍處，完全不理會其他人。僧錄說：『稟告行軍，剛才怎能容忍那個僧人如此無禮？』行軍說：『如果是你們這些人呵斥，我這裡有劍。』僧錄說：『我們這些人不會，只有暺長老才行。』禪師說：『即使是南禪長老，見識也不過如此。』
問：『如何是佛法的大意？』禪師說：『龍騰滄海，魚躍深潭。』（比喻佛法廣大，各得其所） 僧人進一步問：『究竟如何才能體會？』禪師說：『夜聞祭鬼鼓，朝聽上灘歌。』（比喻世事無常，應從中體悟）
問：『如何是上座（指禪師）的家風？』禪師說：『三腳蝦蟆背大象。』（比喻看似不可能，卻又真實存在）
問：『如何是玄中玄？』禪師說：『壁上倒行船。』（比喻不可思議的境界） 僧人進一步問：『如何是玄中旨的？』禪師說：『失腳到崖州，回來無處覓。』（比喻一旦迷失，便難以找回） 僧人進一步問：『不知向上（更高層次）還有事嗎？』禪師說：『有。』 僧人問：『如何是向上事？』禪師說：『兩手攀枝面向南。』（比喻修行要靠自己努力，找準方向）
汝州寶應禪院颙禪師
初次開堂，剛升座，有僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『寧願頭戴雕飾的帽子，口中更要包含河海。』（比喻內外兼修，氣度恢弘）
問：『如何是佛法大意？』禪師說：『沒量大病源。』（比喻眾生皆有煩惱） 學人說：『請禪師醫治。』禪師說：『世間醫生都拱手無策。』（比喻煩惱深重，非佛法不能醫治）
問：『如何是佛？』禪師說：『如何不是佛？』僧人想要進一步說話，禪師便打了他。
問：『貧瘠的土地上沒有龍，如何識別？』禪師說：『有什麼難識別的？』 僧人說：『請禪師辨別。』禪師說：『瘦眼生盲毛。』（比喻即使有眼也看不見，因為缺乏智慧）
【English Translation】 English version Xiajian, the master then asked: 'What is 'right now' (this very moment)?' The military officer then shouted (scolded loudly). The master said: 'Fortunately, the military officer is someone who understands Buddhism, so why this outburst of negativity?' The officer said: 'It's not right to call it an outburst of negativity.' The master then shouted. The officer said: '(It's like) setting a hook in a place where there is no doubt.' The master shouted again.
After the military officer finished his fast, he instructed the guest officer to invite the monk who had shouted earlier. The master then arrived at the military officer's place, completely ignoring the others. The registrar of monks said: 'Reporting to the military officer, how could you tolerate that monk's rudeness just now?' The military officer said: 'If it were you people shouting, I have a sword here.' The registrar of monks said: 'We people don't know how, only Elder Tan is capable.' The master said: 'Even the Elder of Nanchuan doesn't have much insight.'
Asked: 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' The master said: 'Dragons soar in the vast ocean, fish leap in deep pools.' (Metaphor for the vastness of the Buddha-dharma, where everyone finds their place) The monk further asked: 'How can one ultimately realize it?' The master said: 'At night, hear the drums of ghost sacrifices; in the morning, listen to the songs of boats going upstream.' (Metaphor for the impermanence of the world, from which one should gain insight)
Asked: 'What is the family style of the Upadhyaya (referring to the Zen master)?' The master said: 'A three-legged toad carries an elephant on its back.' (Metaphor for something that seems impossible, yet is actually true)
Asked: 'What is the mystery within the mystery?' The master said: 'A boat sailing upside down on the wall.' (Metaphor for an inconceivable state) The monk further asked: 'What is the essential point within the mystery?' The master said: 'Slip and fall to Yazhou, and there's nowhere to be found upon return.' (Metaphor for once lost, it's hard to find one's way back) The monk further asked: 'I don't know if there is anything beyond this?' The master said: 'Yes.' The monk asked: 'What is beyond this?' The master said: 'Clinging to branches with both hands, facing south.' (Metaphor for relying on one's own efforts in practice, finding the right direction)
Zen Master Yong of Baoying Zen Monastery in Ruzhou
At his first Dharma talk, just as he ascended the seat, a monk asked: 'Whose tune are you singing, Master? From which patriarch does your lineage descend?' The master said: 'Rather wear a carved crown on my head, and even more so contain rivers and seas in my mouth.' (Metaphor for cultivating both internally and externally, with a grand demeanor)
Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Immeasurable source of great sickness.' (Metaphor for all beings having afflictions) The student said: 'Please, Master, cure it.' The master said: 'Worldly doctors are helpless.' (Metaphor for the depth of afflictions, which only the Buddha-dharma can cure)
Asked: 'What is Buddha?' The master said: 'What is not Buddha?' The monk was about to speak further, but the master struck him.
Asked: 'How can one recognize a dragon in barren land?' The master said: 'What's so difficult to recognize?' The monk said: 'Please, Master, discern it.' The master said: 'Blind hairs growing on thin eyes.' (Metaphor for even having eyes, one cannot see because of a lack of wisdom)
格磔 進云。如何醫治 師云。氣針扶舌上。雷電震云間 進云。忽遇葉公時又如何 師云。見假不知驚著否。瞻之猶自眼翻天。
問。迴旋空中時如何 師云。四面連枷打 問。龍獸相交時如何 師云。狗脊坡頭。
問。丹霄獨步時如何 師云。日馳五百。
問。金榜題名。請師印可 師云。日下拽腳。
問。凡聖同居時如何 師云。兩個貓兒一個獰。
問。日出扶桑時如何 師云。閻浮樹下過 問。栴檀郁密時如何 師云。獨柳樹下坐。
問。大震虹電。請師引驗 師云。日下三刻。
問。黃巢過時。向什麼處迴避 師云。六纛旗下 進云。或遇捉著時如何 師云。賊首頭犯。
問。寶劍未出匣時如何 師云。尼干失蕩 進云。出匣后如何 師云。天魔暢快。
問。十方通暢時如何 師云。八極連問禍。
師上堂。示眾云。赤肉團上。壁立千仞 有僧出問。赤肉團上。壁立千仞。豈不是和尚恁么道 師云。是。 僧便掀禪床 師云。你看者瞎漢亂做 僧擬議。 師便打。
問。楊朱泣路時如何 師云。白狗臨刑莫怨天。
問。人逢碧眼時如何 師云。鬼爭漆桶 問。龍躍江湖時如何 師云。瞥瞋瞥喜 學云。頎湫倒岳時如何 師云。
【現代漢語翻譯】 現代漢語譯本 格磔（人名）進而言：『如何醫治？』 師父說：『氣針扶舌上，雷電震云間。』 格磔（人名）進而言：『忽然遇到葉公（比喻只愛好某種事物的外表，實際上並不真正瞭解它的人）時又如何？』 師父說：『見假不知驚著否？瞻之猶自眼翻天。』
問：『迴旋空中時如何？』 師父說：『四面連枷打。』 問：『龍獸相交時如何？』 師父說：『狗脊坡頭。』
問：『丹霄獨步時如何？』 師父說：『日馳五百。』
問：『金榜題名，請師父印可。』 師父說：『日下拽腳。』
問：『凡聖同居時如何？』 師父說：『兩個貓兒一個獰。』
問：『日出扶桑時如何？』 師父說：『閻浮樹下過。』 問：『栴檀（一種香木）郁密時如何？』 師父說：『獨柳樹下坐。』
問：『大震虹電，請師父引驗。』 師父說：『日下三刻。』
問：『黃巢（唐末農民起義領袖）過時，向什麼處迴避？』 師父說：『六纛（古代帝王出行時所用的旗幟）旗下。』 進而言：『或遇捉著時如何？』 師父說：『賊首頭犯。』
問：『寶劍未出匣時如何？』 師父說：『尼干失蕩。』 進而言：『出匣后如何？』 師父說：『天魔暢快。』
問：『十方通暢時如何？』 師父說：『八極連問禍。』
師父上堂，向大眾開示說：『赤肉團上，壁立千仞。』 有僧人出來問：『赤肉團上，壁立千仞，豈不是和尚恁么道？』 師父說：『是。』 僧人便掀翻禪床。 師父說：『你看這瞎漢亂做。』 僧人猶豫不決，師父便打他。
問：『楊朱（戰國時期思想家）泣路時如何？』 師父說：『白狗臨刑莫怨天。』
問：『人逢碧眼時如何？』 師父說：『鬼爭漆桶。』 問：『龍躍江湖時如何？』 師父說：『瞥瞋瞥喜。』 學人說：『頎湫倒岳時如何？』 師父說：
【English Translation】 English version Ge Zhe (personal name) further asked: 'How to cure it?' The Master said: 'Qi needles support the tongue, thunder and lightning shake the clouds.' Ge Zhe (personal name) further asked: 'What if suddenly encountering Lord Ye (a metaphor for someone who only loves the appearance of something but does not truly understand it)?' The Master said: 'Seeing the false, do you not know to be surprised? Looking at it, the eyes still turn to the sky.'
Asked: 'What about revolving in the air?' The Master said: 'Flails strike on all sides.' Asked: 'What about when dragons and beasts intersect?' The Master said: 'Dog ridge slope head.'
Asked: 'What about walking alone in the blue sky?' The Master said: 'Running five hundred a day.'
Asked: 'Successful in the imperial examination, please Master approve.' The Master said: 'Dragging feet under the sun.'
Asked: 'What about when the ordinary and the holy dwell together?' The Master said: 'Two cats, one fierce.'
Asked: 'What about when the sun rises from Fusang (mythical place where the sun rises)?' The Master said: 'Passing under the Jambudvipa tree.' Asked: 'What about when sandalwood (a fragrant wood) is lush?' The Master said: 'Sitting under a solitary willow tree.'
Asked: 'Great thunder and lightning, please Master provide evidence.' The Master said: 'Three quarters under the sun.'
Asked: 'When Huang Chao (leader of a peasant uprising in the late Tang Dynasty) passes by, where to avoid him?' The Master said: 'Under the banner of the six insignia (flags used by ancient emperors when traveling).' Further asked: 'What if caught?' The Master said: 'The head of the thief commits the crime.'
Asked: 'What about when the precious sword is not yet out of its sheath?' The Master said: 'Nigan is lost and dissipated.' Further asked: 'What about after it is out of the sheath?' The Master said: 'Heavenly demons are delighted.'
Asked: 'What about when the ten directions are unobstructed?' The Master said: 'The eight extremes connect to ask for misfortune.'
The Master ascended the hall and instructed the assembly, saying: 'On the red flesh ball, a thousand-仞 (unit of measurement) cliff stands.' A monk came out and asked: 'On the red flesh ball, a thousand-仞 cliff stands, isn't that what the Master is saying?' The Master said: 'Yes.' The monk then overturned the Zen bed. The Master said: 'Look at this blind man making a mess.' The monk hesitated, and the Master hit him.
Asked: 'What about when Yang Zhu (thinker of the Warring States period) weeps on the road?' The Master said: 'The white dog should not complain to heaven when facing execution.'
Asked: 'What about when a person meets blue eyes?' The Master said: 'Ghosts fight over a lacquer bucket.' Asked: 'What about when a dragon leaps into the rivers and lakes?' The Master said: 'A glimpse of anger, a glimpse of joy.' The student said: 'What about when Qi Qiu overturns the mountain?' The Master said:
老鴉沒觜。
問。如何是解脫漿 師云。苞茆滲酹。簋物不多。
問。如何是乾坤主 師云。周人遺粟。心剜九竅。
問。大擬爭權時如何 師云。光漆郊社 學云。將何奉獻 師云。切與生芻。祭遺驢糞。
問。近不得時如何 師云。冤象難解脫。
問。萬仞龍門透過時如何 師云。全存霹靂聲 學云。恁么即全承布雨 師云。泥人眼赤。
問。獨遊滄海時如何 師云。雷震青空。畜生燒尾。
問。運足不知路時如何 師云。鳥道盲人過。
問。中間不會時如何 師云。靜處裸了打。
問。投機不遇時如何 師云。足下全身去。
問。大用不逢時如何 師云。雞鵝舞道。引入千峰。
問。金銷斷時如何 師云。失 學云。金銷斷。為什麼卻失 師云。崖州路上問行人。 問。然燈前後即不問。如何是正然燈 師云。滅。 僧從東邊過西邊立 師云。野狐精。
問。萬里無雲時如何 師云。寸步不可過。
問。從上古人見不盡處。師還見否 師云。握髮吐餐人不識。滿朝盡道好用公 學云。口上打 師云。首者大殺瞎 學云。有恁么瞎老漢 師便打。
問。從上諸聖向什麼處去 師云。不上天堂。即入地獄 學云。和尚作么
【現代漢語翻譯】 現代漢語譯本 老鴉沒有嘴。
問：如何是解脫漿？（解脫漿：比喻能解除煩惱，獲得自在的甘露）師父說：用苞茅草滲濾祭酒，祭祀用的簋器中的食物不多。
問：如何是乾坤主？（乾坤主：天地的主宰）師父說：是周人遺棄的粟米，心被挖了九個孔。
問：想要爭奪權力時如何？師父說：用光亮的漆塗飾郊社（郊社：古代祭祀天地神靈的場所）。學僧問：用什麼來奉獻？師父說：切一些生草，祭祀遺棄的驢糞。
問：無法接近時如何？師父說：冤屈的象難以解脫。
問：穿過萬仞龍門（萬仞龍門：比喻極難逾越的關隘）時如何？師父說：完全儲存著霹靂的聲音。學僧說：這麼說就是完全承受布雨的恩澤了？師父說：泥人的眼睛是紅色的。
問：獨自在滄海中游歷時如何？師父說：雷聲震動青空，畜生燒掉了尾巴。
問：腳步不停卻不知道路時如何？師父說：如同在鳥道上盲人行走。
問：中間不會時如何？師父說：在安靜的地方裸身捱打。
問：投機不遇時如何？師父說：從腳下全身離開。
問：才能不被重用時如何？師父說：雞和鵝在道路上跳舞，引入千峰之中。
問：金子熔斷時如何？師父說：失去。學僧問：金子熔斷了，為什麼卻說失去？師父說：到崖州路上問行人。問：點燈前後就不問了，如何是正在點燈？師父說：熄滅。僧人從東邊走到西邊站立，師父說：是野狐精。
問：萬里無雲時如何？師父說：寸步都不可過。
問：從上古人沒有完全見到的地方，師父您見到了嗎？師父說：握著頭髮，吐出食物，人們不認識，滿朝都說宰相很好用。學僧說：口頭上打。師父說：為首的人非常瞎。學僧說：有這麼瞎的老漢嗎？師父就打了他。
問：從上代的諸位聖人向什麼地方去了？師父說：不上天堂，就入地獄。學僧問：和尚您怎麼做？
【English Translation】 English version The crow has no beak.
Question: What is the 'liberation nectar'? (解脫漿: 'liberation nectar' - a metaphor for the nectar that can relieve煩惱 (fán nǎo, vexation) and attain freedom) The master said: 'Use 'Bao Mao' grass (苞茅: a kind of grass used for filtering wine in ancient rituals) to filter the sacrificial wine. There isn't much food in the sacrificial 'Gui' vessel (簋: an ancient Chinese bronze vessel used for containing food).'
Question: What is the 'Lord of Heaven and Earth'? (乾坤主: 'Lord of Heaven and Earth' - the master of the universe) The master said: 'It is the millet abandoned by the Zhou people, with nine holes carved into the heart.'
Question: What happens when one greatly intends to contend for power? The master said: 'Shine bright lacquer on the suburban shrines (郊社: suburban shrines - places for offering sacrifices to Heaven and Earth).』 The student asked: 'What shall I offer?' The master said: 'Cut some fresh grass and offer abandoned donkey dung.'
Question: What if one cannot get close? The master said: 'The wronged elephant is difficult to liberate.'
Question: What happens when one passes through the 'Ten-Thousand-Foot Dragon Gate'? (萬仞龍門: 'Ten-Thousand-Foot Dragon Gate' - a metaphor for an extremely difficult pass) The master said: 'The sound of thunder remains entirely.' The student said: 'Does that mean one fully receives the grace of spreading rain?' The master said: 'The clay figure's eyes are red.'
Question: What happens when one travels alone in the vast sea? The master said: 'Thunder shakes the blue sky, and animals burn their tails.'
Question: What happens when one moves one's feet but doesn't know the way? The master said: 'It's like a blind person walking on a bird path.'
Question: What happens when one doesn't understand the middle ground? The master said: 'Get naked and get beaten in a quiet place.'
Question: What happens when one's speculation doesn't meet the opportunity? The master said: 'Leave with your whole body from under your feet.'
Question: What happens when great talent is not met with opportunity? The master said: 'Chickens and geese dance on the road, leading into a thousand peaks.'
Question: What happens when gold is melted and broken? The master said: 'Lost.' The student asked: 'Gold is melted and broken, why is it said to be lost?' The master said: 'Ask the travelers on the road to Yazhou.' Question: I won't ask about before or after lighting the lamp, what is the true lighting of the lamp? The master said: 'Extinguished.' A monk walked from the east side and stood on the west side. The master said: 'It's a wild fox spirit.'
Question: What happens when there are no clouds for ten thousand miles? The master said: 'Not an inch can be passed.'
Question: Is the place that the ancient people from above did not fully see, has the master seen it? The master said: 'Holding hair and spitting out food, people don't recognize it. The whole court says the prime minister is good to use.' The student said: 'Hitting on the mouth.' The master said: 'The leader is extremely blind.' The student said: 'Is there such a blind old man?' The master then hit him.
Question: Where did all the sages from above go? The master said: 'If they don't go to heaven, they go to hell.' The student asked: 'What does the monk do?'
生 師云。你還知寶應老落處么 僧擬議 師打一拂。云你還知吃拂子道理么 僧云。不會 師云。令卻是你行。隨後又打一拂。
問。如何是第一句 師云。汝誠道看 僧便喝 師拍手云。大眾。好喝 僧又喝 師拈棒 僧擬議 師便打。
師上堂示眾云。諸方只具啐啄同時句。不具啐啄同時用 時有僧問。如何是啐啄同時用 師云。作家不啐啄。啐啄同時失 進云。猶未是學人問處 師云。汝問處又作么生 僧云。失 師便打。
其僧不肯。後到雲門會裡。因聞舉前因緣不肯底道理。時有一僧云。當初南院棒折作什麼。問話僧於此言下大悟。方見得南院答處。卻來汝州省覲南院。南院已示寂。風穴出世。到彼禮拜 風穴認得。便問。上座莫是當時問南院啐啄底么 僧云。是 穴云。還會世未 僧云。專甲會也 穴云。汝當時作么生 僧云。某甲當時如燈影里 穴云。汝會也。
師一日問風穴云。南方一棒作么生商量 穴云。作奇特語商量 風穴卻問師。和尚此間一棒作么生商量。
師拽柱杖云。棒下無生忍。臨機不見師。
問。獨步青霄時如何 師云。四家圍繞過 學云。四眾圍繞時如何 師云。梵音絕處打 問。寂寂無聲時如何 師云。打了拋聲勢。
問。鳳飛不
【現代漢語翻譯】 現代漢語譯本 生（指僧人）問。老師說：『你還知道寶應（Baoying，地名，也可能指寶應禪師）老和尚的落腳處嗎？』僧人猶豫不決。老師打了他一下，說：『你還知道吃拂子的道理嗎？』僧人說：『不知道。』老師說：『命令卻由你來執行。』隨後又打了他一下。
問：『如何是第一句？』老師說：『你誠實地說說看。』僧人便大喝一聲。老師拍手說：『大眾，好喝！』僧人又大喝一聲。老師拿起棒子。僧人猶豫不決。老師便打了他。
老師上堂向大眾開示說：『各方禪師只具備啐啄同時的語句，不具備啐啄同時的運用。』當時有僧人問：『如何是啐啄同時的運用？』老師說：『真正的行家不啐啄，啐啄同時就失去了。』僧人進一步說：『這還不是學人想問的地方。』老師說：『你問的地方又怎麼樣呢？』僧人說：『失去了。』老師便打了他。
那位僧人不服氣。後來到了雲門（Yunmen，禪宗宗派名）會裡，因為聽到提起以前的因緣，不肯服氣的道理。當時有一位僧人說：『當初南院（Nanyuan，地名，也可能指南院慧颙禪師）的棒子打斷了做什麼？』問話的僧人在這句話下大悟，才明白南院的回答之處。於是來到汝州（Ruzhou，地名）拜見南院，南院已經圓寂。風穴（Fengxue，人名，風穴延沼禪師）出世。到那裡禮拜。風穴認出了他，便問：『上座莫非是當時問南院啐啄的那位嗎？』僧人說：『是的。』風穴說：『現在明白了沒有？』僧人說：『完全明白了。』風穴說：『你當時是怎麼做的？』僧人說：『我當時就像在燈影里一樣。』風穴說：『你明白了。』
老師有一天問風穴說：『南方的一棒怎麼商量？』風穴說：『用奇特的語言來商量。』風穴反過來問老師：『和尚您這裡的一棒怎麼商量？』
老師拿起柱杖說：『棒下沒有生忍，臨機不見老師。』
問：『獨步青霄時如何？』老師說：『四家圍繞過。』學人問：『四眾圍繞時如何？』老師說：『梵音絕處打。』問：『寂寂無聲時如何？』老師說：『打了拋聲勢。』
問：『鳳飛不到時如何？』
【English Translation】 English version A monk asked, 'Master, do you still know where Baoying (Baoying, place name, possibly referring to Zen Master Baoying) ended up?' The monk hesitated. The master struck him with a whisk and said, 'Do you know the principle of receiving the whisk?' The monk said, 'I don't know.' The master said, 'Yet you are the one carrying out the orders.' Then he struck him again.
Asked, 'What is the first phrase?' The master said, 'Tell me honestly.' The monk then shouted loudly. The master clapped his hands and said, 'Everyone, a good shout!' The monk shouted again. The master picked up a stick. The monk hesitated. The master then struck him.
The master ascended the platform and instructed the assembly, saying, 'All directions only possess the phrase of 'pecking simultaneously from within and without', but do not possess the application of 'pecking simultaneously from within and without'.' At that time, a monk asked, 'What is the application of 'pecking simultaneously from within and without'?' The master said, 'A true master does not peck from within or without; to peck simultaneously is to lose it.' The monk further said, 'That is still not what the student is asking.' The master said, 'Then what is your question?' The monk said, 'Lost.' The master then struck him.
That monk was not convinced. Later, he went to the Yunmen (Yunmen, a Zen school) assembly, and upon hearing the previous cause and condition, he understood the reason for his lack of conviction. At that time, a monk said, 'What was Nanyuan's (Nanyuan, place name, possibly referring to Zen Master Nanyuan Huiyong) stick used for after it was broken?' The questioning monk had a great awakening upon hearing this, and finally understood Nanyuan's response. He then went to Ruzhou (Ruzhou, place name) to pay respects to Nanyuan, but Nanyuan had already passed away. Fengxue (Fengxue, person's name, Zen Master Fengxue Yanzhao) had emerged in the world. He went there to pay respects. Fengxue recognized him and asked, 'Are you the one who asked Nanyuan about 'pecking simultaneously from within and without' back then?' The monk said, 'Yes.' Fengxue said, 'Do you understand now?' The monk said, 'I understand completely.' Fengxue said, 'What were you doing back then?' The monk said, 'I was like being in the shadows of a lamp back then.' Fengxue said, 'You understand.'
One day, the master asked Fengxue, 'How do you discuss the one strike from the South?' Fengxue said, 'We discuss it with extraordinary words.' Fengxue then asked the master, 'How does the abbot discuss the one strike here?'
The master raised his staff and said, 'Beneath the stick, there is no forbearance of birth; when facing the opportunity, one does not see the master.'
Asked, 'What is it like when walking alone in the blue sky?' The master said, 'The four families surround and pass by.' The student asked, 'What is it like when the four assemblies surround?' The master said, 'Strike where the Brahma sound ceases.' Asked, 'What is it like when it is silent and without sound?' The master said, 'Strike and discard the pretense.'
Asked, 'What is it like when the phoenix cannot fly to?'
到時如何 師云。忽聞庭樹撲殺鴟梟。
問。如何是歸宗事理絕 師云。納如處錯。
問。如何是日輪正當午 師云。事理分明打。
問。如何是獨步四山頂 師云。深深海底行。
問。久在貧中。如何得濟 師云。滿掬摩尼親自棒 學云。教人眼瞎 師云。眼裡無箸一世貧 學云。挑箸了瞎 師便打。
問。如何是自在師子 師云。金條勒咽嗉。白棒擁前行。
問。奔流度刃。疾焰過鋒時如何 師云。住 僧云。住即瞎 師打禪床一下 僧便喝 師便打 僧接住棒云。老和尚。莫縛猱好。奪棒卻打著和尚。莫言不道 師云。今日被者瞎漢鈍致寶應老 僧云。敗了掃帚撲。
問。截鐵鏌鎁猶是鈍。當鋒嚙鏃事如何 師云。截即死 僧便喝 師以手拍膝一下 僧便喝 師招棒 學云。和尚。莫盲枷瞎棒。卻奪棒打著和尚。莫言不道 師云。今日被者黃面浙子鈍致寶應老一場 僧云。和尚。莫縛猱好 問。匹馬單槍時如何 師云。且待老僧斫棒。
師上堂云。是汝諸人盡曾諸方去來。不是不知不見。還知得老僧諱么。
時有僧問。便請和尚諱 師云。推算決疑。
問。無相涅槃。請師證照 師云。前三點。后三點。
又問。如何是無相涅槃 師云。
三點前。三點后。
問。萬里無雲時如何 師云。餓虎投崖。
問。古殿重興時如何 師云。明堂瓦插檐 僧云。恁么即莊嚴畢備 師云。斬草蛇頭落。
問。二王相見時如何 師云。十字路頭吹尺八。
問。如何是無相道場 師云。斫破鬼神村。
問。如何是薝蔔林 師云。鬼厭箭。
問。如何是不動尊 師云。邂逅到崖州 問。擬驀要律時如何 師云。灰糞堆。
問。凌閣圖形。請師憐念 師云。纓拂面塵。
問。如何是金剛不壞身 師云。老僧在汝腳底 僧便喝 師云。未在 僧又喝 師便棒。
問。如何是南宗北祖 師云。大瘦嶺頭云。太行山下賊 學云。如何明會 師云。幽燕平劫殺。吳越笑呵呵 學云。畢竟又如何 師云。莫言無法用。最苦是新夢。
問。不施寸刃。便登九五時如何 師云。單杖控天街。太白遏后望。
問。悉宗乘。護三業。如何道 師云。多見什麼。
問。上上根器人來。師還接也無 師云。接 學云。便請和尚接 師云。且喜平交。
問。如何是道 師云。雁過長空無一物。
師上堂云。過去祖德盡皆恁么道。
時有僧問。道什麼 師云。大哉。
問。祖意教意。是同是別
【現代漢語翻譯】 現代漢語譯本 三點前。三點后。
問：萬里無雲時是怎樣的？ 師父說：餓虎撲向懸崖。
問：古寺重修時是怎樣的？ 師父說：明堂的瓦片插在屋檐上。 僧人說：這樣就是莊嚴完備了嗎？ 師父說：斬斷草蛇的頭，它就落下了。
問：二王相見時是怎樣的？ 師父說：在十字路口吹奏尺八（一種樂器）。
問：什麼是無相道場？ 師父說：摧毀鬼神的村莊。
問：什麼是薝蔔林（一種香樹林）？ 師父說：鬼也厭惡的箭。
問：什麼是不動尊（佛教中的明王）？ 師父說：偶然流落到崖州（地名）。 問：想要強行約束時是怎樣的？ 師父說：像一堆灰糞。
問：凌煙閣（唐朝功臣畫像的閣樓）上畫了像，請師父慈悲開示。 師父說：拂去拂塵上的面塵。
問：什麼是金剛不壞身？ 師父說：老僧就在你的腳下。 僧人於是大喝一聲。 師父說：還不到時候。 僧人又喝一聲。 師父就用棒打他。
問：什麼是南宗北祖？ 師父說：大瘦嶺上的云，太行山下的賊。 學人說：如何才能明白領會？ 師父說：幽燕（古代地名）一帶戰亂殺戮，吳越（古代地名）一帶卻笑呵呵。 學人說：最終又是如何？ 師父說：不要說沒有法可用，最苦的是新做的夢。
問：不使用寸刃，便登上九五之尊的地位時是怎樣的？ 師父說：單憑一根枴杖控制天街，太白星也阻擋不了後面的希望。
問：窮盡宗乘（佛教的教義），守護身口意三業，該如何說？ 師父說：你見到了很多什麼？
問：上上根器的人來了，師父您還接引嗎？ 師父說：接引。 學人說：那就請和尚您接引。 師父說：可喜的是平等相交。
問：什麼是道？ 師父說：雁過長空，不留痕跡。
師父上堂說法：過去的祖師大德都這樣說。
當時有僧人問：說什麼？ 師父說：偉大啊。
問：祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？
【English Translation】 English version Before three o'clock. After three o'clock.
Question: What is it like when there isn't a cloud in ten thousand miles? The Master said: A hungry tiger leaps off a cliff.
Question: What is it like when an ancient temple is rebuilt? The Master said: Tiles from the Mingtang (an ancient ceremonial hall) are inserted into the eaves. The monk said: Does that mean it is solemnly complete? The Master said: Cut off the head of a grass snake, and it falls.
Question: What is it like when the two kings meet? The Master said: Playing the shakuhachi (a bamboo flute) at the crossroads.
Question: What is the formless Bodhimanda (place of enlightenment)? The Master said: Destroy the village of ghosts and spirits.
Question: What is a Champaka (a fragrant flower) forest? The Master said: An arrow that even ghosts detest.
Question: What is Acala (immovable one, a Buddhist deity)? The Master said: Accidentally arriving at Yazhou (a place name). Question: What is it like when trying to restrain by force? The Master said: A pile of ash and dung.
Question: A portrait is painted in Lingyan Pavilion (a pavilion commemorating meritorious officials), please, Master, have compassion and instruct. The Master said: The face dust on the whisk.
Question: What is the indestructible Vajra body? The Master said: The old monk is under your feet. The monk then shouted. The Master said: Not yet. The monk shouted again. The Master then struck him with a stick.
Question: What are the Southern School and the Northern Patriarch? The Master said: The clouds on the Great Lean Ridge, the thieves under Mount Taihang. The student said: How can I understand clearly? The Master said: In You and Yan (ancient place names), war and slaughter, while in Wu and Yue (ancient place names), laughter and joy. The student said: What is it ultimately like? The Master said: Don't say there is no method to use, the most bitter thing is a newly made dream.
Question: Without using an inch of blade, what is it like to ascend to the position of the ninth five (supreme ruler)? The Master said: A single staff controls the heavenly street, Taibai (Venus) cannot stop the hope behind.
Question: Exhausting the Vehicle (Buddhist teachings), protecting the three karmas (body, speech, and mind), how should it be said? The Master said: What have you seen a lot of?
Question: When a person of the highest capacity comes, will the Master still receive them? The Master said: Receive. The student said: Then please, Master, receive. The Master said: It is gratifying to have equal interaction.
Question: What is the Dao (the Way)? The Master said: A goose flies across the long sky without leaving a trace.
The Master ascended the hall and said: The past virtuous ancestors all spoke like this.
At that time, a monk asked: Spoke what? The Master said: Great!
Question: Are the Patriarch's intention (the intention of the Patriarch) and the teaching's intention (the intention of the Buddhist teachings) the same or different?
師云。王尚書．李僕射 學云。不會意旨如何 師云。牛頭南。馬頭北。
問。如何是寶應劍 師云。天下老和尚答了也 學云。用者如何 師便打。
問。如何是祖師西來意 師云。五男二女 問。擬伸一問。師意如何 師云。是何公案 僧云。喏 師云。放汝二十棒。
師上堂。示眾云。有解問話底出來。便有僧出禮拜 師云。是老漢罪過。便下座。
問。萬代留名時如何 師云。光漆郊社。
問。如何是和尚家風 師云。秋收冬藏。
問。學人有一問在和尚處時如何 師云。汝問道什麼 僧便喝 師便休。
至明月。上堂。眾集 師云。昨日問話僧在什麼處。其僧便出 師便打。
問。如何是寶應正主 師云。杓大碗小。
問。如何是寶應水 師云。了 學云。飲者如何 師云。了。
問。牛頭未見四祖時如何 師云。今日不答話。
師上堂云。你諸方儘是把蛇頭歇公案。待第二頭答話。本色衲僧更莫共語。良久。云。作么生是本色衲僧。眾無對 師云。有嬴即有輸。
師一日把住僧問。會么 僧云。不會 師云。牛頭南。馬頭北。
師又見僧來。豎起拂子 僧云。敗闕 師卻放下拂子 僧云。猶有個在 師便打。
【現代漢語翻譯】 現代漢語譯本： 師父說：『王尚書、李僕射』。 學僧問：『不會意旨如何？』 師父說：『牛頭向南，馬頭向北。』
問：『如何是寶應劍？（寶應指地名，劍在此處或指某種鋒利、決斷的智慧或能力）』 師父說：『天下老和尚都回答過了。』 學僧問：『用劍的人如何？』 師父便打。
問：『如何是祖師西來意？（指禪宗的根本宗旨或真諦）』 師父說：『五男二女。』 問：『想再問一個問題，師父意下如何？』 師父說：『是什麼公案？』 僧人說：『喏。（表示應答或領命）』 師父說：『放你二十棒。』
師父上堂，向大眾開示說：『有能解答問話的人出來。』便有一個僧人出來禮拜。 師父說：『是老漢的罪過。』便下座。
問：『萬代留名時如何？』 師父說：『光漆郊社。（形容虛名或表面功夫）』
問：『如何是和尚家風？（指寺院或禪師的獨特風格或教風）』 師父說：『秋收冬藏。』
問：『學人有一個問題想在和尚處請教，此時如何？』 師父說：『你問道什麼？』 僧人便喝。 師父便作罷。
到了明月，師父上堂，大眾聚集。 師父說：『昨天問話的僧人在什麼地方？』那個僧人便出來。 師父便打。
問：『如何是寶應正主？（指寶應這個地方真正的主人或根本）』 師父說：『杓大碗小。』
問：『如何是寶應水？（指寶應這個地方的本質或特性）』 師父說：『了。』 學僧問：『飲用的人如何？』 師父說：『了。』
問：『牛頭未見四祖時如何？（指未開悟前的狀態）』 師父說：『今日不答話。』
師父上堂說：『你們這些地方儘是把蛇頭歇的公案。（比喻抓住表面現象，不觸及根本）等待第二頭答話。本色衲僧（指真正有見地的僧人）更不要與他們說話。』 良久，說：『怎麼才是本色衲僧？』 大眾沒有回答。 師父說：『有贏就有輸。』
師父有一天抓住一個僧人問：『會么？』 僧人說：『不會。』 師父說：『牛頭向南，馬頭向北。』
師父又看見一個僧人來，豎起拂子。 僧人說：『敗闕。（指不足或缺陷）』 師父卻放下拂子。 僧人說：『猶有個在。（指還有東西存在）』 師父便打。
【English Translation】 English version: The Master said, 'Wang Shangshu (Minister Wang), Li Pushe (Vice Minister Li).' A monk asked, 'If one doesn't understand the meaning, what then?' The Master said, 'The ox's head faces south, the horse's head faces north.'
Asked, 'What is the Bao Ying sword? (Bao Ying is a place name; the sword here may refer to a sharp, decisive wisdom or ability)' The Master said, 'All the old monks in the world have already answered it.' A monk asked, 'What about the one who uses it?' The Master then struck him.
Asked, 'What is the meaning of the Patriarch's coming from the West? (Referring to the fundamental principle or truth of Zen Buddhism)' The Master said, 'Five sons and two daughters.' Asked, 'I would like to ask another question. What does the Master think?' The Master said, 'What is the koan?' The monk said, 'Yes. (Indicating agreement or acceptance)' The Master said, 'Give you twenty blows.'
The Master ascended the Dharma hall and addressed the assembly, saying, 'Whoever can answer questions, come forward.' Then a monk came out and bowed. The Master said, 'It is this old man's fault.' Then he descended the hall.
Asked, 'What about when one's name is left for ten thousand generations?' The Master said, 'Shiny lacquer on the suburban shrines. (Describing empty fame or superficial efforts)'
Asked, 'What is the family style of the Abbot? (Referring to the unique style or teaching of the monastery or Zen master)' The Master said, 'Autumn harvest, winter storage.'
Asked, 'A student has a question to ask the Abbot. What then?' The Master said, 'What do you ask?' The monk then shouted. The Master then stopped.
Arriving at Mingyue, the Master ascended the hall, and the assembly gathered. The Master said, 'Where is the monk who asked the question yesterday?' That monk then came out. The Master then struck him.
Asked, 'What is the true master of Bao Ying? (Referring to the true owner or root of Bao Ying)' The Master said, 'The ladle is big, the bowl is small.'
Asked, 'What is the water of Bao Ying? (Referring to the essence or characteristic of Bao Ying)' The Master said, 'Understood.' The monk asked, 'What about the one who drinks it?' The Master said, 'Understood.'
Asked, 'What was it like when Niu Tou (Ox-Head) had not yet seen the Fourth Patriarch? (Referring to the state before enlightenment)' The Master said, 'Today, I will not answer questions.'
The Master ascended the hall and said, 'All of you in these places are using the koan of resting the snake's head. (A metaphor for grasping superficial phenomena without touching the root) Waiting for the second head to answer. Genuine monks (referring to monks with true insight) should not speak with them.' After a long pause, he said, 'What is a genuine monk?' The assembly had no response. The Master said, 'Where there is winning, there is losing.'
One day, the Master grabbed a monk and asked, 'Do you understand?' The monk said, 'I don't understand.' The Master said, 'The ox's head faces south, the horse's head faces north.'
The Master again saw a monk coming and raised his whisk. The monk said, 'Deficient. (Referring to inadequacy or defect)' The Master then put down the whisk. The monk said, 'There is still something there. (Referring to something still existing)' The Master then struck him.
師一日問園頭。瓠子開華也未 頭云。開華久矣 師云。還結子也未 頭云。昨夜遭霜了 師云。大眾吃個什麼 頭擬議 師便打。
師見一僧。便問。名什麼 僧云。普參 師云。忽遇木橛。又作么生 僧不審 師便打。
防禦使問。大善知識還具見聞覺知否 師便掌 使不肯。來到風穴處。再問云。大善知識還具見聞覺知否 穴云。荊棘荒榛。棄來久矣 進云。妙用又如何 穴云。王子帶刀全意氣。貧人擒倒語聲𧬜 使深肯之。
遂卻舉先問南院答底語 穴云。南院深是相為 使方似委悉。
師問僧。近離什麼處 僧云。襄州 師云。來作什麼 僧云。特來禮拜和尚 師云。恰遇寶應老不在 僧便喝 師云。向汝道不在。又喝作什麼 僧又喝 師便打 僧禮拜 師云。者棒本分是你打我。我且打你。要此話行。瞎漢。參堂去。
問僧。近離什麼處 僧云。龍興 師云。發足莫過葉縣也無 僧便喝 師云。好好問你。又惡發作么 僧云。喚作惡發即不得 師卻喝云。你既惡發。我也惡發。近前來。我也沒量罪過。你也沒量罪過。瞎漢。參堂去。
問僧。近離什麼處 僧云。五臺 師云。文殊還說老僧么。
僧云。不說 師云。今日遇作家。
問僧。近離什麼處
【現代漢語翻譯】 現代漢語譯本：
師父有一天問園頭（負責照看菜園的人）。『瓠子（葫蘆的一種）開花了嗎？』園頭說：『開花很久了。』師父問：『結果了嗎？』園頭說：『昨晚遭霜了。』師父說：『大眾吃個什麼？』園頭猶豫不決，師父就打了他。 師父看見一個僧人，就問：『叫什麼名字？』僧人說：『普參（僧人的名字）。』師父說：『忽然遇到木橛（木樁），又怎麼辦呢？』僧人不明白，師父就打了他。 防禦使（官職名）問：『大善知識（德高望重的僧人）還具有見聞覺知嗎？』師父就打了他一掌。防禦使不服氣，來到風穴（地名，也指風穴延沼禪師）處，再次問道：『大善知識還具有見聞覺知嗎？』風穴說：『荊棘荒榛（比喻雜亂無章），拋棄很久了。』防禦使追問：『妙用又如何呢？』風穴說：『王子帶刀，氣宇軒昂；貧人被擒，語聲低微。』防禦使深以為然。 於是防禦使就舉出先前問南院（地名，也指南院慧颙禪師）時南院的回答。風穴說：『南院深深地幫助了他。』防禦使這才好像明白了。 師父問僧人：『最近從什麼地方來？』僧人說：『襄州（地名）。』師父問：『來做什麼？』僧人說：『特地來禮拜和尚（指師父）。』師父說：『恰好遇到寶應老（指師父自己）不在。』僧人便喝（禪宗用語，大聲斥喝）。師父說：『跟你說我不在，又喝什麼？』僧人又喝。師父就打了他。僧人禮拜。師父說：『這棒本來應該是你打我，我且打你。要讓這話流傳下去，瞎漢，參堂去（到禪堂去參禪）。』 師父問僧人：『最近從什麼地方來？』僧人說：『龍興（地名）。』師父說：『出發時沒經過葉縣（地名）嗎？』僧人便喝。師父說：『好好問你，又發什麼脾氣？』僧人說：『說成發脾氣就不對了。』師父反過來喝道：『你既然發脾氣，我也發脾氣。靠近前來，我也沒有衡量罪過，你也沒有衡量罪過。瞎漢，參堂去。』 師父問僧人：『最近從什麼地方來？』僧人說：『五臺（山名）。』師父問：『文殊（文殊菩薩）還說老僧（指師父自己）嗎？』 僧人說：『不說。』師父說：『今天遇到內行了。』 師父問僧人：『最近從什麼地方來？』
【English Translation】 English version:
One day, the Master asked the gardener, 'Have the bottle gourds (huzi) blossomed yet?' The gardener replied, 'They have blossomed for a long time.' The Master asked, 'Have they borne fruit yet?' The gardener said, 'They were hit by frost last night.' The Master said, 'What will the assembly eat?' The gardener hesitated, and the Master struck him. The Master saw a monk and asked, 'What is your name?' The monk said, 'Pu Can (a monk's name).' The Master said, 'If you suddenly encounter a wooden stake (mu jue), what will you do?' The monk did not understand, and the Master struck him. The Defense Commissioner (fang yu shi) asked, 'Does a great virtuous teacher (da shan zhi shi) still possess seeing, hearing, awareness, and knowing?' The Master slapped him. The Commissioner was not convinced and went to Fengxue's (place name, also refers to Zen Master Fengxue Yanzhao) place and asked again, 'Does a great virtuous teacher still possess seeing, hearing, awareness, and knowing?' Fengxue said, 'Thorns and brambles (jing ji huang zhen) have been discarded for a long time.' The Commissioner pressed on, 'What about the wondrous function (miao yong)?' Fengxue said, 'The prince carries a sword with full spirit; a poor man is captured, his voice is weak.' The Commissioner deeply agreed. Then the Commissioner brought up the previous answer Nan Yuan (place name, also refers to Zen Master Nanyuan Huiyong) had given when asked. Fengxue said, 'Nan Yuan deeply helped him.' Only then did the Commissioner seem to understand. The Master asked a monk, 'Where have you come from recently?' The monk said, 'Xiangzhou (place name).' The Master asked, 'What have you come to do?' The monk said, 'Specifically to pay respects to the Abbot (referring to the Master).' The Master said, 'You happen to have met the old Bao Ying (referring to the Master himself) not being here.' The monk then shouted '喝 (he)' (a Zen term, a loud shout). The Master said, 'I told you I'm not here, what are you shouting for?' The monk shouted again. The Master then struck him. The monk prostrated. The Master said, 'This stick should have been you hitting me, but I'll hit you instead. To let this saying spread, blind man, go to the meditation hall (can tang).' The Master asked a monk, 'Where have you come from recently?' The monk said, 'Longxing (place name).' The Master said, 'Did you not pass through Yexian (place name) when you set out?' The monk then shouted '喝 (he)'. The Master said, 'I'm asking you nicely, why are you getting angry?' The monk said, 'It's not right to call it getting angry.' The Master shouted back, 'Since you're getting angry, I'm getting angry too. Come closer, I haven't measured the transgression, and you haven't measured the transgression either. Blind man, go to the meditation hall.' The Master asked a monk, 'Where have you come from recently?' The monk said, 'Wutai (Mountain name).' The Master asked, 'Does Manjusri (Manjusri Bodhisattva) still talk about the old monk (referring to the Master himself)?' The monk said, 'No.' The Master said, 'Today I've met an expert.' The Master asked a monk, 'Where have you come from recently?'
僧云。長水 師云。東流。西流 僧云。總不恁么 師云。作么生 僧便珍重 師便打。
問僧。近離什麼處 僧云。襄州 師云。是什麼物恁么來 僧云。和尚試道看 師云。適來禮拜底 僧云。錯 師云。禮拜底錯個什麼 僧云。再犯不容 師云。三十年弄馬騎。今日被驢撲。瞎漢。參堂去。
師見僧才入門。便把住云。是什麼 僧無語 師推出云。三十年弄馬騎。今日被驢撲。又召云。莫道是閑處道底語 師問座主。講何經論 主云。講維摩經 師遂指繩床云。會么 主云。不會 師云。侍者。點茶來。
淄州水陸禪師
師上堂。有僧問。如何是學人用心處 師云。用心即錯 僧云。不起一念時如何 師云。沒用處漢 僧云。此事如何保任 師云。切忌。
問。狹路相逢時如何 師便欄胸拓 問。如何是大機成辨去 師云。普天布雲雨。雷電不銷多。
問。如何是最初一句 師便喝 僧禮拜 師以拂子點云。且放。
大行山禪房院克賓禪師
初開堂。才升座。有僧問。如何是祖師西來意 師云。庭前看綠竹 進云。畢竟如何 師云。兩林松柏青 問。如何是學人自己 師云。或在市纏。或在曠野 進云。如何是或在市纏 師云。千人不相識 進云。為什麼不
【現代漢語翻譯】 現代漢語譯本： 僧人問：『長水（地名）如何？』 禪師說：『東流，西流。』 僧人問：『如果完全不是這樣呢？』 禪師說：『那又如何？』 僧人於是作揖，禪師便打了他。 問僧人：『你最近從哪裡來？』 僧人說：『襄州（地名）。』 禪師說：『是什麼東西這樣來的？』 僧人說：『和尚您試著說看。』 禪師說：『剛才禮拜的那個。』 僧人說：『錯了。』 禪師說：『禮拜的那個錯在哪裡？』 僧人說：『再犯就不容了。』 禪師說：『三十年騎馬，今天卻被驢踢了。瞎漢，去參堂。』 禪師看見僧人剛入門，便抓住他說：『是什麼？』 僧人無語。 禪師推開他說：『三十年騎馬，今天卻被驢踢了。』又叫道：『不要說是閑處說的話。』 禪師問座主（精通經論的僧人）：『講什麼經論？』 座主說：『講《維摩經》。』 禪師於是指著繩床說：『會嗎？』 座主說：『不會。』 禪師說：『侍者，點茶來。』 淄州水陸禪師 禪師上堂，有僧人問：『如何是學人（求道者）用心之處？』 禪師說：『用心即錯。』 僧人問：『不起一念時如何？』 禪師說：『沒用處的漢。』 僧人問：『此事如何保任（保持）？』 禪師說：『切忌。』 問：『狹路相逢時如何？』 禪師便攔胸推開。 問：『如何是大機成辨去（如何成就大事）？』 禪師說：『普天布雲雨，雷電不銷多。』 問：『如何是最初一句？』 禪師便喝。 僧人禮拜。 禪師用拂子點著他說：『且放。』 大行山禪房院克賓禪師 初次開堂，剛升座，有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真意）？』 禪師說：『庭前看綠竹。』 僧人進一步問：『畢竟如何？』 禪師說：『兩林松柏青。』 問：『如何是學人自己？』 禪師說：『或在市纏，或在曠野。』 僧人進一步問：『如何是或在市纏？』 禪師說：『千人不相識。』 僧人問：『為什麼不相識？』
【English Translation】 English version: A monk asked: 'What is Changshui (place name)?' The Zen master said: 'East flows, west flows.' The monk asked: 'What if it's not like that at all?' The Zen master said: 'Then what?' The monk then made a respectful bow, and the Zen master hit him. Asked a monk: 'Where did you come from recently?' The monk said: 'Xiangzhou (place name).' The Zen master said: 'What thing came like that?' The monk said: 'Venerable monk, please try to say it.' The Zen master said: 'The one who bowed just now.' The monk said: 'Wrong.' The Zen master said: 'What's wrong with the one who bowed?' The monk said: 'No second offense is allowed.' The Zen master said: 'Riding a horse for thirty years, but today being kicked by a donkey. Blind man, go to the meditation hall.' The Zen master saw a monk just entering the door, and grabbed him, saying: 'What is it?' The monk was speechless. The Zen master pushed him away and said: 'Riding a horse for thirty years, but today being kicked by a donkey.' Then he called out: 'Don't say it's just idle talk.' The Zen master asked the Zuo Zhu (a monk proficient in scriptures and treatises): 'What scriptures and treatises do you lecture on?' The Zuo Zhu said: 'Lecturing on the Vimalakirti Sutra.' The Zen master then pointed to the rope bed and said: 'Do you understand?' The Zuo Zhu said: 'I don't understand.' The Zen master said: 'Attendant, bring tea.' Zen Master Shuilu of Zizhou The Zen master ascended the hall, and a monk asked: 'What is the place where a student (seeker of the Way) should apply their mind?' The Zen master said: 'Applying the mind is wrong.' The monk asked: 'What about when not a single thought arises?' The Zen master said: 'A useless fellow.' The monk asked: 'How should this matter be maintained?' The Zen master said: 'Absolutely avoid it.' Asked: 'What about when meeting on a narrow road?' The Zen master then blocked the chest and pushed away. Asked: 'How is the great opportunity accomplished?' The Zen master said: 'Clouds cover the whole sky, thunder and lightning do not diminish much.' Asked: 'What is the very first sentence?' The Zen master then shouted. The monk bowed. The Zen master pointed at him with a whisk and said: 'Let it go for now.' Zen Master Kebin of the Chan Room Courtyard on Mount Daxing At the first opening of the hall, just ascending the seat, a monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The Zen master said: 'Look at the green bamboo in front of the courtyard.' The monk further asked: 'What is it ultimately?' The Zen master said: 'The pines and cypresses in both forests are green.' Asked: 'What is the student's own self?' The Zen master said: 'Sometimes in the market entanglement, sometimes in the wilderness.' The monk further asked: 'What is sometimes in the market entanglement?' The Zen master said: 'Thousands of people do not recognize each other.' The monk asked: 'Why don't they recognize each other?'
相識 師云。語笑自分明 進云。如何是或在曠野 師云。獨坐獨臥 進云。為什麼卻如此 師云。八風吹不動。
問。大用現前。請師辨白 師云。點頭不吐舌 進云。恁么即難為親近 師云。竹韻歌聲 問。狹路相逢時如何 師云。老僧罪過 僧便喝 師云。好喝。 僧又喝 師乃近前掫住云。你看。者瞎漢猶作主在 僧擬議 師便打。
魏府天缽禪師
初開堂。升座。時有僧問。師喝誰家曲。宗風嗣阿誰 師云。云綻家家月 僧云。恁么即遍天遍地 師云。一任鉆龜打瓦。
問。如何是祖師西來意 師云。冬天日短。
問。如何是學人親切處 師云。來無蹤。去無跡 問。如何是道 師云。衫長褲短 僧云。如何是道中人 師云。仰面大家笑。
守廓上座
師行腳到襄州華嚴和尚會下。華嚴一日上堂。云今日賜鄉無畏。若是臨濟．德山．高亭．大愚．鳥窠．船子兒孫。不用如何若何。真須單刀直入。華嚴與汝證據 師出禮拜。起便喝 嚴亦喝 師又喝。 嚴亦喝 師便禮拜。起云。大眾。看者瞎漢一場敗闕。便喝。拍手歸眾 嚴下座歸方丈。
風穴時為維那。上去問訊 嚴云。維那。你來也。叵耐。守廓適來把老僧細捏一上。待集眾打一頓。趁出 穴云。趁
【現代漢語翻譯】 現代漢語譯本 相識： 師父說：『說話和笑聲都各自清楚明白。』 僧人進一步問：『什麼是『或在曠野』？』（出自《維摩詰經》，指菩薩處於遠離塵囂的境界） 師父說：『獨自坐著，獨自睡著。』 僧人問：『為什麼卻要這樣？』 師父說：『八風吹不動。』（指不為利、衰、毀、譽、稱、譏、苦、樂這八種境界所動搖） 問：『大用現前，請師父辨明。』 師父說：『點頭不吐舌。』（意指心領神會，不落言詮） 僧人進一步說：『這樣就難以親近了。』 師父說：『竹韻歌聲。』 問：『狹路相逢時如何？』 師父說：『老僧罪過。』（表示謙虛） 僧人便喝（一種禪宗的棒喝，用以激發開悟）。 師父說：『好喝。』 僧人又喝。 師父於是走上前抓住他說：『你看，這個瞎漢還在作主。』 僧人猶豫不決。 師父便打。 魏府天缽禪師 初次開堂，升座。當時有僧人問：『師父唱的是誰家的曲子？宗風承嗣的是哪一位？』 師父說：『云綻家家月。』（比喻佛性遍佈一切眾生） 僧人說：『這樣就是遍天遍地了。』 師父說：『一任鉆龜打瓦。』（比喻各人根器不同，修行方式也不同） 問：『如何是祖師西來意？』（指達摩祖師從印度來到中國的目的） 師父說：『冬天日短。』（意指直指當下，不落言詮） 問：『如何是學人親切處？』 師父說：『來無蹤，去無跡。』 問：『如何是道？』 師父說：『衫長褲短。』（比喻自然而然，不加修飾） 僧人問：『如何是道中人？』 師父說：『仰面大家笑。』 守廓上座 守廓禪師行腳到襄州華嚴和尚的座下。華嚴和尚一日上堂，說：『今日賜予鄉人無畏。如果是臨濟（Linji）、德山（Deshan）、高亭（Gaoting）、大愚（Dayu）、鳥窠（Niao Ke）、船子（Chuanzi）的兒孫，不用如何若何，真須單刀直入。華嚴與你證據。』 守廓禪師出列禮拜，起身便喝。 華嚴和尚也喝。 守廓禪師又喝。 華嚴和尚也喝。 守廓禪師便禮拜，起身說：『大眾，看這個瞎漢一場敗闕。』便喝，拍手回到大眾中。 華嚴和尚下座回到方丈。 風穴（Fengxue）當時是維那（寺院中負責僧眾事務的僧人），上前問訊。 華嚴和尚說：『維那，你來了。可惡！守廓剛才把老僧好好捏了一把。等我召集大眾打他一頓，趕出去。』 風穴說：『趕出去……』
【English Translation】 English version Encounter: The master said, 'Speaking and laughing are each distinct and clear.' The monk further asked, 'What is 'being in the wilderness'?' (From the Vimalakirti Sutra, referring to the state of a Bodhisattva being away from the mundane world) The master said, 'Sitting alone, sleeping alone.' The monk asked, 'Why is it so?' The master said, 'Unmoved by the eight winds.' (Referring to not being swayed by the eight worldly concerns: gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure) Asked, 'The great function manifests itself; please, Master, clarify it.' The master said, 'Nodding without sticking out the tongue.' (Meaning understanding tacitly, not relying on words) The monk further said, 'In that case, it's difficult to get close.' The master said, 'The sound of bamboo and singing.' Asked, 'What happens when encountering on a narrow path?' The master said, 'This old monk is at fault.' (Expressing humility) The monk then shouted (a Chan Buddhist practice of shouting to stimulate enlightenment). The master said, 'Good shout.' The monk shouted again. The master then stepped forward, grabbed him, and said, 'Look, this blind man is still acting as the master.' The monk hesitated. The master then struck him. Chan Master Tianbo of Weifu At his first opening of the Dharma hall, ascending the seat. At that time, a monk asked, 'Whose tune is the master singing? Whose lineage of the Dharma are you inheriting?' The master said, 'Clouds bloom, each house has its own moon.' (A metaphor for the Buddha-nature being present in all beings) The monk said, 'In that case, it's everywhere.' The master said, 'Let everyone drill tortoise shells and strike tiles as they please.' (A metaphor for different people having different capacities and thus different ways of practicing) Asked, 'What is the meaning of the Patriarch's coming from the West?' (Referring to Bodhidharma's purpose in coming to China from India) The master said, 'Winter days are short.' (Meaning pointing directly to the present moment, not relying on words) Asked, 'What is the intimate place for a student?' The master said, 'Coming without a trace, going without a mark.' Asked, 'What is the Dao?' The master said, 'The shirt is long, the pants are short.' (A metaphor for being natural and unadorned) The monk asked, 'What is a person of the Dao?' The master said, 'Looking up, everyone laughs.' Senior Monk Shoukuo Zen Master Shoukuo traveled to the assembly of Zen Master Huayan of Xiangzhou. One day, Zen Master Huayan ascended the Dharma hall and said, 'Today, I bestow fearlessness upon the villagers. If you are descendants of Linji, Deshan, Gaoting, Dayu, Niao Ke, or Chuanzi, there is no need for 'how' or 'what'; you must truly enter directly with a single blade. Huayan will give you proof.' Zen Master Shoukuo came forward, bowed, and then shouted. Zen Master Huayan also shouted. Zen Master Shoukuo shouted again. Zen Master Huayan also shouted. Zen Master Shoukuo then bowed, stood up, and said, 'Everyone, look at this blind man's complete failure.' Then he shouted, clapped his hands, and returned to the assembly. Zen Master Huayan descended from the seat and returned to his room. At that time, Fengxue was the director (Vina) of the monastery, and went forward to inquire. Zen Master Huayan said, 'Vina, you have come. How hateful! Shoukuo just gave this old monk a good pinch. I will gather the assembly to beat him and drive him out.' Fengxue said, 'Drive him out...'
他遲也。況和尚言過。他是臨濟下兒孫。本分恁么 嚴方息怒 風穴下來。言前事舉似師 師云。維那。著什麼來由勸者漢。我未問前。早要棒吃。得我話行。如今不打我。榻卻我話也。遂與風穴同過夏。各話南北家風。遞相舉論。
師在鹿門和尚會下。一日。在僧堂后架坐。鹿門下來。見楚禪和便問。終日披披搭搭作什麼 楚云。和尚見某甲披披搭搭耶 門便喝 楚亦喝 兩家便休。
師云。看者兩個瞎漢一場敗闕。隨後便喝 門便歸方丈。遂令侍者下來喚師。門云。適來楚禪和與老僧賓主相見。什麼處敗闕 師云。轉見病深 門云。老僧昔日見興化來 師云。和尚見興化時。某甲在彼為侍者。記得此時語 門云。你試舉看 師便舉 興化問鹿門。什麼處來 門云。五臺山來 化云。還見文殊么 門便喝 化云。我問你見文殊。又喝作什麼 門又喝 化不語。
至來日。興化教某甲來喚。待。問當早已去也 化上堂云。大眾。你看者個師僧。擔一條斷貫索向南方去也。已后也道我見興化來。
和尚今日公案恰似恁么時底 門云。興化恁么時為什麼不語 師云。興化知道和尚不會 門方肖悟。
來日特為師煎茶。晚後上堂。告眾云。夫參學龍象。直須子細。入室抉擇。不得容易。綽得
{ "translations": [ "現代漢語譯本：", "他來晚了。況且和尚（指鹿門和尚）也說過，他是臨濟宗的子孫，本分就該這樣。嚴方才消了怒氣。風穴下來后，把之前的事情告訴了師（指楚禪和）。師說：『維那（寺院中的一種職務，負責管理僧眾的事務）。你用什麼理由勸這個傢伙？我還沒問，就該打他。如果我的話能行得通，現在就不會打我了，而是推翻我的話了。』於是和風穴一起度過夏天，各自講述南北的家風，互相辯論。", "", "師在鹿門和尚的座下。有一天，在僧堂後面的架子上坐著，鹿門下來，看見楚禪和便問：『整天披披搭搭的在做什麼？』楚說：『和尚看見我披披搭搭了嗎？』鹿門便喝斥。楚也喝斥。兩人便停止了爭論。", "", "師說：『看看這兩個瞎子，真是場失敗的鬧劇。』隨後便喝斥。鹿門便回到方丈。於是讓侍者下來叫師。鹿門說：『剛才楚禪和與老僧賓主相見，哪裡失敗了？』師說：『更加病入膏肓。』鹿門說：『老僧以前見過興化。』師說：『和尚見興化時，我當時在那裡做侍者，記得當時的話。』鹿門說：『你試著說出來看看。』師便說了出來：興化問鹿門：『從哪裡來？』鹿門說：『從五臺山來。』興化說：『還見到文殊（文殊菩薩，佛教四大菩薩之一，代表智慧）了嗎？』鹿門便喝斥。興化說：『我問你見到文殊沒有，又喝斥什麼？』鹿門又喝斥。興化不說話。", "", "到了第二天，興化讓侍者來叫我，等待。當早已經離開了。興化上堂說：『各位，你們看看這個師僧，挑著一條斷了的繩子向南方去了。以後也會說我見過興化。』", "", "和尚今天的公案就像當時的情況。』鹿門說：『興化當時為什麼不說話？』師說：『興化知道和尚不會。』鹿門這才醒悟。", "", "第二天特意為師煎茶。晚上上堂，告訴大家說：『參學的龍象（比喻傑出的人才），必須仔細，入室抉擇，不能輕易。』」 ], "english_translations": [ "English version:", "He was late. Moreover, the Abbot (referring to Abbot Lumu) had said that he was a descendant of the Linji (Rinzai) school, and it was his inherent nature to be like this. Yan Fang's anger subsided. When Fengxue came down, he told the Master (referring to Chan Master Chu) about the previous events. The Master said, 'Vina (a monastic officer in charge of managing the affairs of the Sangha), what reason did you use to persuade this fellow? Before I even asked, he deserved a beating. If my words were effective, I wouldn't be hitting him now, but overturning my words.' Then he spent the summer with Fengxue, each discussing the styles of the North and South, debating with each other.", "", "The Master was under Abbot Lumu. One day, he was sitting on the rack behind the monks' hall. Lumu came down and, seeing Chan Master Chu, asked, 'What are you doing, all day long, draped and hanging around?' Chu said, 'Does the Abbot see me draped and hanging around?' Lumu then shouted. Chu also shouted. The two then stopped arguing.", "", "The Master said, 'Look at these two blind men, a complete failure of a farce.' Then he shouted. Lumu then returned to his abbot's quarters. He then ordered the attendant to call the Master down. Lumu said, 'Just now, Chan Master Chu and the old monk met as host and guest. Where was the failure?' The Master said, 'The illness is getting worse.' Lumu said, 'The old monk once saw Xinghua.' The Master said, 'When the Abbot saw Xinghua, I was there as an attendant and remember those words.' Lumu said, 'Try to say them.' The Master then said: Xinghua asked Lumu, 'Where do you come from?' Lumu said, 'From Mount Wutai.' Xinghua said, 'Did you see Manjusri (Manjusri Bodhisattva, one of the Four Great Bodhisattvas in Buddhism, representing wisdom)?' Lumu then shouted. Xinghua said, 'I asked you if you saw Manjusri, why are you shouting again?' Lumu shouted again. Xinghua was silent.", "", "The next day, Xinghua asked the attendant to call me, waiting. He had already left early in the morning. Xinghua ascended the Dharma hall and said, 'Everyone, look at this monk, carrying a broken rope southward. Later, he will also say that I saw Xinghua.'", "", "'The Abbot's case today is just like that situation.' Lumu said, 'Why was Xinghua silent at that time?' The Master said, 'Xinghua knew that the Abbot didn't understand.' Lumu then realized.", "", "The next day, he specially brewed tea for the Master. Later that evening, he ascended the Dharma hall and told everyone, 'Those who study and are like dragon elephants (a metaphor for outstanding talents) must be careful, make thorough decisions in the room, and not be careless.'" ] }
個語。便為極則。即道我伶利。我當初見興化時。認得個轉動底。見人一喝兩喝便休。以為佛法。今日被明眼人覷著。卻成一場笑。且徒什麼。祇為我慢無明。不能迴轉親近上流。賴得明眼道人不惜身命。對眾出來。為鹿門老證據。實為此恩難報。何以如此。無化云。直饒你喝得興化在虛空里住。撲下來。一點氣也無。待我蘇息起來。向你道未在。何故如此。興化未曾向紫羅帳里撒真珠興你諸人。亂喝作什麼。道流。如今明解取去。豈不是慶快平生。參學事畢。
𣲩州曾祖山教禪師
開堂日。有僧問。如何是目前事 師云。絲竹未將為樂器。架上葫蘆猶未收 問。如何是孤峰獨宿底人 師云。日午打三更。
問。進向無門時如何 師云。太鈍生 僧云。不是太鈍。直下進向無門時如何 師云。靈機未曾論邊際。執法無門在眼中。
問。如何是祖師西來意 師云。今日不答話 僧云。大好答話 師便打。
天聖廣燈錄卷第十四 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十五 ［宋勒］
汝州風穴山延昭禪師
餘杭人也。初參鏡清。清問云。近離什麼處 師云。自離東來 清云。還過小江也無 師云。大舸獨飄空。小江無可濟
【現代漢語翻譯】 現代漢語譯本 個語。便為極則。即道我伶利。我當初見興化（Xinghua，禪師名）時。認得個轉動底。見人一喝兩喝便休。以為佛法。今日被明眼人覷著。卻成一場笑。且徒什麼。祇為我慢無明。不能迴轉親近上流。賴得明眼道人不惜身命。對眾出來。為鹿門（Lumen，地名）老證據。實為此恩難報。何以如此。無化云。直饒你喝得興化在虛空里住。撲下來。一點氣也無。待我蘇息起來。向你道未在。何故如此。興化未曾向紫羅帳里撒真珠興你諸人。亂喝作什麼。道流。如今明解取去。豈不是慶快平生。參學事畢。
𣲩州曾祖山教禪師
開堂日。有僧問。如何是目前事？ 師云。絲竹未將為樂器。架上葫蘆猶未收。 問。如何是孤峰獨宿底人？ 師云。日午打三更。
問。進向無門時如何？ 師云。太鈍生。 僧云。不是太鈍。直下進向無門時如何？ 師云。靈機未曾論邊際。執法無門在眼中。
問。如何是祖師西來意？ 師云。今日不答話。 僧云。大好答話。 師便打。
天聖廣燈錄卷第十四 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十五 ［宋勒］
汝州風穴山延昭禪師
餘杭人也。初參鏡清（Jingqing，禪師名）。清問云。近離什麼處？ 師云。自離東來。 清云。還過小江也無？ 師云。大舸獨飄空。小江無可濟。
【English Translation】 English version Individual words. Are then considered the ultimate. Immediately declaring myself clever. When I first saw Xinghua (興化, name of a Chan master), I recognized someone who could turn things around. Seeing people shout once or twice and then stop, I thought that was the Buddha-dharma. Today, being seen by clear-eyed people, it becomes a laughingstock. And what is the point of it all? It's just because of my arrogance and ignorance, unable to turn around and get close to the upper echelons. Fortunately, a clear-eyed Daoist doesn't spare his life, coming out in front of everyone as old evidence for Lumen (鹿門, place name). Truly, this kindness is hard to repay. Why is this so? Wuhua (無化) said, 'Even if you shout and make Xinghua stay in the void, and he falls down, he won't have a bit of breath. Wait for me to recover and I'll tell you it's not enough.' Why is this so? Xinghua never scattered real pearls in the purple gauze tent for you all. What are you shouting randomly for? Daoists, now understand and take it away. Wouldn't that be a joyful and fulfilling life? Study is complete.
Chan Master Zengzu Mountain Jiao of 𣲩 Prefecture
On the opening day, a monk asked, 'What is the matter right before our eyes?' The Master said, 'Silk and bamboo are not yet used as musical instruments; the gourds on the rack are not yet collected.' Asked, 'What is a person who dwells alone on a solitary peak?' The Master said, 'At noon, he strikes the third watch.'
Asked, 'What is it like when advancing towards the gateless gate?' The Master said, 'Too dull.' The monk said, 'Not too dull. What is it like when directly advancing towards the gateless gate?' The Master said, 'Spiritual mechanisms have never discussed boundaries; clinging to the law, the gateless gate is in your eyes.'
Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Today, I won't answer questions.' The monk said, 'A very good answer.' The Master then struck him.
Tiansheng Guangdeng Lu, Volume 14 Wan Xu Zang, Volume 78, No. 1553, Tiansheng Guangdeng Lu
Tiansheng Guangdeng Lu, Volume 15 [Compiled by Song Le]
Chan Master Yanzhao of Fenxue Mountain in Ru Prefecture
He was from Yu Hang. He initially visited Jingqing (鏡清, name of a Chan master). Qing asked, 'Where have you come from recently?' The Master said, 'I came from the East.' Qing said, 'Did you cross the Little River?' The Master said, 'A large boat floats alone in the sky; the Little River cannot be crossed.'
清云。鏡水秦山。鳥飛不度。子莫盜聽遺言 師云。滄溟尚法蒙輪勢。列漢飛帆渡五湖 清豎起柱杖云。爭奈者個何 師云。者個是什麼 清云。果然不識 師云。出沒卷舒。與師同用 清云。杓卜聽虛聲。熟睡饒噡語 師云。澤廣藏山。理能縛豹 清云。舍罪放𠎝速。須禮拜出去 師云。出去即失。
到法堂上。嘆云。行腳人著甚來由。因緣未了。不可便休。
再見堂頭云。適來輒呈小騃。昌黷慈嚴。蒙未賜杖責 清云。適來言從東來。豈不是翠巖來 師云。雪竇清棲寶蓋東 清云。不逐亡羊狂解息。輒來者里念篇章 師云。路逢劍客須呈劍。不是詩人莫獻詩 清云。詩即速秘。略借劍看 師云。梟首甑人攜劍去 清云。不獨觸風化。亦自顯顢頇 師云。若不觸風化。爭明古佛心 清云。何名古佛心 師云。再許乞容。師今何物 清云。東來衲子。菽麥不分 師云。只聞不以而以。何得抑以而以 清云。巨浪涌千潯。澄波不離水 師云。一句截流。萬機清峭。便禮拜 清云。俊哉。俊哉。
師離鏡清。到同安和尚處 同安問。石角穿雲路。垂縢意若何 師云。紅霞籠玉像。擁嶂照川明 同云。恁么即相隨來也 師云。和尚也須低聲。
師離同安。到襄州華嚴院。華嚴有牧牛歌。請師和。
【現代漢語翻譯】 現代漢語譯本 清云問道：『鏡水秦山，鳥都飛不過去，請問您莫非要盜聽遺言？』 師父回答：『滄溟（大海）還遵循蒙輪的規律，漢朝的船帆也能橫渡五湖。』 清云豎起柱杖問道：『那麼這個又是什麼呢？』 師父回答：『這個是什麼？』 清云說：『果然不認識。』 師父回答：『出沒卷舒，與師父我一同使用。』 清云說：『用占卜來聽取虛假的聲音，熟睡時說很多胡話。』 師父回答：『澤地寬廣可以藏山，道理可以束縛住豹子。』 清云說：『赦免罪過，釋放愚昧要快，應該禮拜后出去。』 師父回答：『出去就失去了。』
師父來到法堂上，嘆息道：『行腳僧靠什麼來由呢？因緣未了，不可就此罷休。』
再次拜見堂頭（寺院的住持）說：『剛才冒昧地呈獻了些許淺薄的見解，冒犯了您的慈悲和威嚴，希望沒有受到您的杖責。』 清云問道：『剛才您說從東邊來，難道是從翠巖（地名）來的嗎？』 師父回答：『雪竇（山名）清棲在寶蓋（山名）的東邊。』 清云說：『不追逐丟失的羊而狂妄的念頭得以止息，冒昧地來到這裡唸誦篇章。』 師父回答：『路上遇到劍客就要呈上劍，不是詩人就不要獻詩。』 清云說：『詩可以立刻保密，稍微借劍看看。』 師父回答：『斬首的劊子手帶著劍離去。』 清云說：『不只是接觸風氣而化育，也自然顯露出糊塗。』 師父回答：『如果不接觸風氣而化育，怎麼能明白古佛的心呢？』 清云問：『什麼叫做古佛的心？』 師父回答：『再次允許我請求您的寬容，師父您現在是什麼？』 清云說：『從東邊來的僧人，連豆子和小麥都分不清。』 師父回答：『只聽說不以它為然而以它為然，怎麼能壓抑它而以它為然呢？』 清云說：『巨大的海浪涌起千尋，澄澈的波濤不離水。』 師父回答：『一句截斷水流，萬機清凈峭拔。』於是清云便禮拜。 清云說：『好啊！好啊！』
師父離開鏡清，來到同安和尚處。 同安和尚問道：『石角穿云的路，垂下藤蔓是什麼意思？』 師父回答：『紅霞籠罩著玉像，群山環繞照耀著川流。』 同安和尚說：『這麼說就是相隨而來了？』 師父回答：『和尚您也需要低聲說話。』
師父離開同安，來到襄州華嚴院。華嚴院有牧牛歌，請師父和韻。
【English Translation】 English version Qingyun asked: 'The Mirror Lake and Qin Mountains, even birds cannot fly over them. Are you perhaps trying to eavesdrop on dying words?' The Master replied: 'The vast ocean still follows the momentum of the Monlun (referring to the cyclical nature of the universe), and Han Dynasty sails can cross the Five Lakes.' Qingyun raised his staff and asked: 'Then what is this?' The Master replied: 'What is this?' Qingyun said: 'Indeed, I do not recognize it.' The Master replied: 'Appearing and disappearing, rolling and unrolling, I use it together with you, Master.' Qingyun said: 'Using divination to listen to false sounds, speaking many nonsensical words while sound asleep.' The Master replied: 'A wide marsh can hide a mountain, reason can bind a leopard.' Qingyun said: 'Forgiving sins and releasing ignorance should be done quickly; one should bow and leave.' The Master replied: 'Leaving is losing.'
The Master arrived at the Dharma Hall and sighed: 'What is the basis for a wandering monk? If the karmic conditions are not fulfilled, one cannot simply stop.'
He visited the Abbot again and said: 'Just now, I presumptuously presented some shallow views, offending your compassion and sternness. I hope I have not received your staff of punishment.' Qingyun asked: 'Just now you said you came from the east, could it be from Cuiyan (place name)?' The Master replied: 'Xuedou (mountain name) Qingqi dwells peacefully east of Baogai (mountain name).' Qingyun said: 'Not chasing after the lost sheep, the wild thoughts are stopped, presumptuously coming here to recite chapters.' The Master replied: 'When meeting a swordsman on the road, one must present one's sword; if not a poet, do not offer poetry.' Qingyun said: 'The poem can be kept secret immediately, let me borrow the sword to take a look.' The Master replied: 'The executioner who beheads carries the sword away.' Qingyun said: 'Not only is it influenced and transformed by the atmosphere, but it also naturally reveals confusion.' The Master replied: 'If one is not influenced and transformed by the atmosphere, how can one understand the mind of the ancient Buddha?' Qingyun asked: 'What is called the mind of the ancient Buddha?' The Master replied: 'Allow me to ask for your forgiveness again, what are you, Master, now?' Qingyun said: 'A monk from the east, who cannot distinguish between beans and wheat.' The Master replied: 'I have only heard of not taking it as it is, but taking it as it is; how can one suppress it and take it as it is?' Qingyun said: 'Huge waves surge thousands of fathoms, clear waves do not leave the water.' The Master replied: 'One sentence cuts off the flow, all functions are clear and sharp.' Then Qingyun bowed. Qingyun said: 'Excellent! Excellent!'
The Master left Jingqing and arrived at the place of the monk Tong'an. The monk Tong'an asked: 'The road where the stone peaks pierce the clouds, what is the meaning of the hanging vines?' The Master replied: 'Red clouds envelop the jade statue, surrounding mountains illuminate the flowing river.' The monk Tong'an said: 'So you have come along with me?' The Master replied: 'Venerable Monk, you also need to speak softly.'
The Master left Tong'an and arrived at Huayan Monastery in Xiangzhou. Huayan Monastery has a Herding Ox Song, inviting the Master to harmonize.
師云。羯鼓掉鞭牛豹跳。遠村梅樹觜嚧都。
師離華嚴。至汝州寶應。便問。入門須辨主。端的請師分。應于右邊拍一拍 師便喝 應又於左邊拍一拍 師又喝 應云。右手即從阇梨。左手作么生 師云。瞎 應拈棒 師云。老和尚。不要盲枷瞎棒。奪得拄杖。卻打和尚。莫言不道 應云。今日被黃面浙子鈍致一場 師云。和尚大似持缽不得。詐道不饑 應云。阇梨莫曾到者里 師云。是何言歟 應云。好好借問 師云。也不得放過。
師卻上堂頭相看 應問。阇梨曾見什麼人來 師云。襄州共廓上座同過夏來 應云。汝親見作家來師上堂云。夫參學人。臨機直須大用現前。莫自拘於小節。設使言前薦得。猶是滯𣪊迷鋒。縱使句下精通。未免觸途狂見。勸汝諸人。應是向來依他作解。明昧兩岐。與汝一時掃卻。直教個個如師子兒吒呀地哮吼一聲。壁立千仞。誰敢正眼覷著。覷著。即瞎卻渠眼。珍重。
師上堂。有僧問。師唱誰家曲。宗風嗣阿誰 師云。超然迥出威音外。翹足徒勞譖底沙。
問。古曲無音韻。如何和得齊 師云。木雞啼子夜。芻狗吠天明。
問。如何是佛 師云。如何不是佛 學云。未曉玄言。請師直指 師云。家住海門洲。扶桑最先照。
問。朗月當空
【現代漢語翻譯】 現代漢語譯本：
師父說：『羯鼓（一種打擊樂器）掉鞭，牛豹跳躍，遠村的梅樹發出「觜嚧都」的聲音。』 師父離開華嚴，到達汝州寶應，便問道：『入門須辨主，請師父明確指出。』寶應和尚在右邊拍了一下。師父便喝斥。寶應又在左邊拍了一下。師父又喝斥。寶應說：『右手聽從阇梨（梵語，意為親教師），左手又如何？』師父說：『瞎！』寶應拿起棒子。師父說：『老和尚，不要盲目地用枷棒。奪得拄杖，卻打和尚，不要說我沒告訴你。』寶應說：『今天被黃面浙子（指禪師）鈍置一場。』師父說：『和尚很像拿著缽卻說不餓。』寶應說：『阇梨莫非沒到過這裡？』師父說：『這是什麼話？』寶應說：『好好地請教。』師父說：『也不得放過。』 師父卻走上法堂，環顧四周。寶應問：『阇梨曾見過什麼人來？』師父說：『我和襄州共廓上座一起過夏天。』寶應說：『你親眼見過真正的修行人嗎？』師父上堂說法：『參學之人，臨機應須當下展現大用，不要拘泥於小節。即使在言語之前就領悟，仍然是停留在陳舊的觀念中，迷失了鋒芒。縱然在語句之下精通，也難免觸處都是狂妄的見解。勸你們各位，凡是向來依靠他人解釋的，無論是明白還是不明白，都與你們一時掃除乾淨。直接讓每個人都像獅子一樣，張開嘴巴，發出震懾人心的吼聲。像壁立千仞一樣，誰敢正眼看著？看著，就瞎了他的眼睛。珍重！』 師父上堂說法。有僧人問：『師父唱的是誰家的曲子？宗風傳承自誰？』師父說：『超然迥出威音王佛（過去佛名）之外，翹足徒勞，譖底沙（人名）。』 問：『古曲沒有音韻，如何才能和諧一致？』師父說：『木雞在子夜啼叫，草扎的狗在天明吠叫。』 問：『什麼是佛？』師父說：『什麼不是佛？』學僧說：『不明白這玄妙的語言，請師父直接指點。』師父說：『家住在海門洲，扶桑（神話中的樹木）最先照耀。』 問：『朗月當空……』
【English Translation】 English version:
The Master said, 'The kettledrum (a percussion instrument) drops its whip, the cows and leopards leap, and the plum trees in the distant village make a 'zī lú dū' sound.' The Master left Huayan and arrived at Baoying in Ruzhou, and then asked, 'To enter the gate, one must distinguish the master. Please, Master, clearly point him out.' Baoying slapped his hand once on the right side. The Master then shouted. Baoying slapped his hand again on the left side. The Master shouted again. Baoying said, 'The right hand obeys the ācārya (Sanskrit, meaning preceptor), what about the left hand?' The Master said, 'Blind!' Baoying picked up a stick. The Master said, 'Old monk, don't blindly use the cangue and stick. If you snatch the staff, you'll hit the monk. Don't say I didn't warn you.' Baoying said, 'Today, I've been dulled by this yellow-faced Chan master.' The Master said, 'The monk is very much like holding a bowl but pretending not to be hungry.' Baoying said, 'Ācārya, haven't you ever been here?' The Master said, 'What are you saying?' Baoying said, 'Please inquire properly.' The Master said, 'You won't be let off either.' The Master then went up to the Dharma hall and looked around. Baoying asked, 'Ācārya, whom have you seen?' The Master said, 'I spent the summer with Upādhyāya Gongkuo of Xiangzhou.' Baoying said, 'Have you personally seen a true practitioner?' The Master ascended the Dharma hall and said, 'Those who study Zen must manifest great function right at the moment, and not be bound by trivialities. Even if you understand before words are spoken, you are still stuck in old concepts and have lost the edge. Even if you are proficient in the meaning of the sentences, you will inevitably encounter wild views everywhere. I advise you all, sweep away all the explanations you have relied on from others, whether you understand them or not. Directly make everyone like a lion cub, opening its mouth and roaring with a terrifying sound. Like a cliff standing thousands of feet high, who dares to look at it directly? If they look, they will blind their eyes. Treasure this!' The Master ascended the Dharma hall. A monk asked, 'Whose song does the Master sing? Whose lineage does the Dharma tradition inherit?' The Master said, 'Transcending far beyond the Buddha Vipaśyin (name of a past Buddha), standing on tiptoe is in vain, Zendi Sha (name of a person).' Asked, 'Ancient tunes have no melody, how can they be harmonized?' The Master said, 'A wooden rooster crows at midnight, a straw dog barks at dawn.' Asked, 'What is Buddha?' The Master said, 'What is not Buddha?' The student monk said, 'I don't understand the profound words, please point it out directly.' The Master said, 'My home is on the Haimen Continent, where Fusang (mythical tree) shines first.' Asked, 'The bright moon in the sky...'
時如何 師云。不從天上輥。任向地中埋。
師上堂。舉梵志詩云。
梵志死去來。魂魄見閻老。
讀盡百王書。不兌被捶拷。
一稱南無佛。皆以成佛道 僧便問。如何是一稱南無佛 師云。燈連鳳翅當堂照。月映鵝眉䫌面看。
問。如何是佛 師云。嘶風木馬元無絆。皆角泥牛痛下鞭。
問。湛寂之機深不顧。浩然光景意如何 師云。金雞啄破琉璃敲。玉兔挨開碧海門 問。如何是廣惠劍 師云。不斬死漢 問。古鏡未磨時如何 師云。天魔膽裂 進云。磨后如何 師云。軒轅無道。
問。朗月當空時如何 師云。不在團天。且居羑里 問。矛楯本成雙醫病。帝網明珠事若何 師云。為山登九仞。捻土定千鈞。
問。鐘聲才罷。只有者個。為復別有 師云。和聲打。
問。如何是正法眼 師云。即便[翟*支]瞎。
師上堂云。諸禪德。欲得親切。莫將問來問。問在答處。答在問處。雖然如是。問不在答處。答不在問處。你若擬議。老僧在你腳下 有僧問。如何是正法眼 師云。瞎。
問。不施寸刃。便登九五時如何 師云。失㲲波斯由可戰。番猛將馬空回 問。寶劍未出匣時如何 師云。一任升騰 僧便禮拜 師云。斬。
問。古
人入山見大蟲。意旨如何 師云。木人嶺上高聲叫。石女溪邊側耳聽。
問。大眾面前。請師家風 師云。一言才及子。大眾盡攢眉。
問。干木奉文侯。知心有幾人 師云。打年曾決龍蛇陣。老倒還聽雉子歌。
問。如何是佛 師云。杖林山下竹筋鞭。
問。如何是清涼山中主 師云。一句不遑無著問。迄今由作野槃僧。
問。如何是學人親切處 師云。婆孽受羅婆孽子。取話傾湫杖一千。
問。一句子當機。如何顯大道。 師云。大印縱周天。日輪不當午。
問。如何是真如佛性 師云。窟 進云。此理如何 師云。也要大家聞。
問。如何是和尚家風 師云。鶴有九皋難翥翼。馬無千里謾追風。
問。布鼓當軒擊。誰是知音者 師云。藏身不吞炭 進云。此理如何 師云。山雉枉遭傷。
師因在郢州衙內。州主與通判諸上堂。師升座。通判便問。大海有珠。驪龍守護。如何取得 師云。罔象到時光燦爛。離婁行處浪滔天 判云。恁么則展手不逢 師云。親到寶山空手回 再問。弟子親到寶山空手回時如何 師云。怨他誰 判云。恁么即不禮拜 師云。誰要你肉山倒地 判云。禮拜去也。
以師云。不禮拜。更待何時 判便禮拜 師以柱杖
【現代漢語翻譯】 現代漢語譯本 問：有人進入山中，看見一隻大老虎。這其中的意旨是什麼？ 師父說：『木頭人』在山嶺上高聲叫喊，『石頭女』在溪邊側耳傾聽。（木人(Muren)：木頭人，比喻沒有感覺的人。石女(Shinv)：石頭女，比喻沒有反應的人）
問：在大眾面前，請問師父的家風是怎樣的？ 師父說：一句話才剛說到『子』，大眾都皺起了眉頭。（子(Zi)：在這裡指話頭，或者關鍵點）
問：干木(Ganmu)受到文侯(Wenhou)的禮遇，知心的人有幾個？ 師父說：當年曾經決勝于龍蛇陣，老了卻還聽著野雞的歌。（干木(Ganmu)：人名，戰國時期魏國人，受到文侯的尊重。文侯(Wenhou)：魏文侯。龍蛇陣(Longshezhen)：比喻複雜的陣勢。雉子歌(Zhizige)：野雞的叫聲，比喻鄉野之音）
問：什麼是佛？ 師父說：杖林山(Zhanglinshan)下的竹筋鞭。（杖林山(Zhanglinshan)：山名，具體位置不詳）
問：如何是清涼山(Qingliangshan)中的主人？ 師父說：一句也不容許無著(Wuzhu)發問，直到如今還像個野和尚。（清涼山(Qingliangshan)：五臺山的別稱。無著(Wuzhu)：唐代僧人，曾參訪五臺山。野槃僧(Yepanseng)：指不守規矩的僧人）
問：如何是學人最親切的地方？ 師父說：婆孽(Ponie)生了羅婆孽(Luonie)子，取話傾湫(Qiu)要用一千根杖。（婆孽(Ponie)，羅婆孽(Luonie)：人名，具體不詳。湫(Qiu)：深潭）
問：一句話正當機宜，如何顯現大道？ 師父說：大印縱然周遍天空，太陽也不會在正午。（大印(Dayin)：佛教術語，指佛的印記）
問：什麼是真如佛性？ 師父說：窟（ku）。 （窟(Ku)：洞穴，這裡指空性） 進而言之：這個道理是怎樣的？ 師父說：也要讓大家聽到。
問：什麼是和尚的家風？ 師父說：鶴有九個沼澤也難以展翅高飛，馬沒有千里之程也白白追逐風。（九皋(Jiugao)：沼澤深處，鶴經常棲息的地方）
問：把布做的鼓放在顯眼的地方敲擊，誰是知音的人？ 師父說：藏身不吞炭。 進而言之：這個道理是怎樣的？ 師父說：山雞白白地遭受傷害。
師父因為在郢州(Yingzhou)衙內，州主和通判等一起上堂。師父升座。通判便問：大海里有寶珠，驪龍(Lilong)守護著，如何取得？ 師父說：罔象(Wangxiang)到時，光彩燦爛，離婁(Lilou)行走的地方，波浪滔天。（郢州(Yingzhou)：地名，今湖北武漢一帶。驪龍(Lilong)：傳說中的黑龍，守護寶珠。罔象(Wangxiang)：傳說中的水怪，能看到水中之物。離婁(Lilou)：傳說中的人，視力極好） 通判說：這樣說來，就是伸出手也摸不著。 師父說：親自到了寶山卻空手而回。 再問：弟子親自到了寶山空手而回時，該怎麼辦？ 師父說：怨誰呢？ 通判說：這樣說來，就不禮拜了。 師父說：誰要你這肉山倒在地上？ 通判說：禮拜去也。
師父說：不禮拜，更待何時？ 通判便禮拜。 師父用柱杖。
【English Translation】 English version Question: A person enters the mountain and sees a large tiger. What is the meaning of this? The Master said: 'The wooden man' shouts loudly on the mountain ridge, and 'the stone woman' listens attentively by the stream. (Muren: Wooden man, a metaphor for a person without feelings. Shinv: Stone woman, a metaphor for a person without reactions.)
Question: In front of the assembly, please tell us about the style of the Master's school. The Master said: As soon as a word touches 'zi', the assembly frowns. (Zi: Here it refers to the topic or key point.)
Question: Ganmu (Ganmu) was honored by Wenhou (Wenhou), how many people were truly understanding? The Master said: In the past, he decided the victory in the Dragon-Snake Formation, but now in his old age, he still listens to the pheasant's song. (Ganmu: A person's name, a person from the State of Wei during the Warring States period, respected by Wenhou. Wenhou: Marquis Wen of Wei. Longshezhen: Dragon-Snake Formation, a metaphor for a complex formation. Zhizige: The sound of a pheasant, a metaphor for rustic sounds.)
Question: What is Buddha? The Master said: A bamboo whip under Zhanglin Mountain (Zhanglinshan). (Zhanglinshan: Mountain name, exact location unknown.)
Question: What is the master in Qingliang Mountain (Qingliangshan)? The Master said: Not even a word is allowed for Wuzhu (Wuzhu) to ask, and until now he is still like a wild monk. (Qingliangshan: Another name for Mount Wutai. Wuzhu: A Tang Dynasty monk who visited Mount Wutai. Yepanseng: Refers to a monk who does not follow the rules.)
Question: What is the most intimate place for a student? The Master said: Ponie (Ponie) gave birth to Luonie (Luonie), and it takes a thousand staffs to empty the Qiu (Qiu) with words. (Ponie, Luonie: Personal names, details unknown. Qiu: Deep pool.)
Question: How does a single appropriate word reveal the Great Path? The Master said: Even if the great seal covers the sky, the sun will not be at noon. (Dayin: Buddhist term, refers to the Buddha's seal.)
Question: What is true suchness Buddha-nature? The Master said: Cave (Ku). Follow up question: What is the principle behind this? The Master said: Everyone should hear it.
Question: What is the style of the abbot's family? The Master said: The crane has nine marshes but can hardly spread its wings, and the horse chases the wind in vain without a thousand miles to travel. (Jiugao: The depths of the marsh, where cranes often live.)
Question: Striking a cloth drum in a conspicuous place, who is the one who understands the music? The Master said: Hiding does not involve swallowing charcoal. Follow up question: What is the principle behind this? The Master said: The pheasant is injured in vain.
The Master was in the Yamen (government office) of Yingzhou (Yingzhou), and the prefect and deputy prefect went to the hall together. The Master ascended the seat. The deputy prefect asked: There is a pearl in the sea, guarded by the Lilong (Lilong), how can it be obtained? The Master said: When Wangxiang (Wangxiang) arrives, the light is brilliant, and where Lilou (Lilou) walks, the waves are滔天. (Yingzhou: Place name, around present-day Wuhan, Hubei. Lilong: The legendary black dragon, guarding the pearl. Wangxiang: The legendary water monster, able to see things in the water. Lilou: A legendary person with excellent eyesight.) The deputy prefect said: In that case, one cannot touch it even by reaching out. The Master said: He returned empty-handed after personally arriving at the treasure mountain. Asked again: What should the disciple do when he returns empty-handed after personally arriving at the treasure mountain? The Master said: Who is to blame? The deputy prefect said: In that case, I will not bow. The Master said: Who wants your fleshy mountain to fall to the ground? The deputy prefect said: I will bow.
The Master said: If you don't bow, when will you wait? The deputy prefect bowed. The Master used a staff.
點三下。
知州云。和尚禪機峭峻。何以行令太輕 師云。蒲鞭可以示恥。痛杖且待別時。
問。如何是大阿劍 師云。任將天塹試。不用斬攙搶。
問。寶塔元無縫。金門即目開時如何 師云。智積佐來空合掌。天王捧出不知音 進云。如何是塔中人 師云。萎華風掃去。香水雨飄來。
問。未有之言。請師試道 師云。入市能長嘯。歸家著短衣。
問。夏終今日。師意如何 師云。不憐鵝護雪。且喜臘人冰。
問。曾奉指呼為遠使。不得驪珠便卻回時如何 師云。振迅不言擒虎尾。噸呀須見殺龍頭。
問。箭頭不立塵時如何 師云。羅閱學唐步。
師上堂云。嚙鏃破三關。分明箭后露。你若擬議。即穿腮過。
時有僧問。如何是箭 師云。穿腮過。
問。十度發言九度休時如何 師云。前殿有人橫擔戟。退宮披袞倒騎牛。
問。不與萬法為侶者是什麼人 師云。斫額望扶桑。乘槎人不顧。
問。不落於將將手。如何辨太阿 師云。莫將天塹試。直下斬攙搶。
問。諸聖為什麼人不得 師云。渾心毬子不垂手。屎上蛆兒競出頭。
問。王子未還。如何證據 師云。金剛㘿不陷。紅爛不堪拈。
問。金剛莫比吹毛利。
【現代漢語翻譯】 現代漢語譯本 知州說：『和尚您的禪機非常精妙深刻，為什麼執行命令卻如此寬容？』 師父說：『用蒲草做的鞭子可以用來示眾羞辱，嚴厲的杖刑且留待其他時候。』 問：『如何是「大阿劍」？』（指非常厲害的劍） 師父說：『任憑你用天塹來試驗，不需要用來斬殺敵人。』 問：『寶塔原本就沒有縫隙，金門立刻打開的時候是怎樣的？』 師父說：『智積菩薩前來也只是合掌讚歎，天王捧出來也不知其真意。』 僧人進一步問：『如何是塔中的人？』 師父說：『凋謝的花被風掃去，香水被雨飄來。』 問：『在還沒有言語的時候，請師父試著說一說。』 師父說：『進入鬧市能夠長嘯，回到家就穿短衣。』 問：『夏天結束的今天，師父您的意思是？』 師父說：『不憐惜鵝保護雪，只喜歡臘祭時節的冰。』 問：『曾經奉命出使遠方，沒有得到驪珠就返回時是怎樣的？』 師父說：『振翅高飛卻不說擒住了老虎的尾巴，吞吞吐吐必須見到斬殺龍頭的場面。』 問：『箭頭沒有立在塵土上時是怎樣的？』 師父說：『羅閱城的人學習唐朝人的步法。』 師父上堂說法時說：『咬斷箭頭穿破三關，分明在箭后顯露出來。你如果妄加揣測，就會被箭穿腮而過。』 當時有僧人問：『如何是箭？』 師父說：『穿腮過。』 問：『十次發言九次停止時是怎樣的？』 師父說：『前殿有人橫著拿著戟，退朝後披著龍袍倒騎著牛。』 問：『不與萬法為伴侶的是什麼人？』 師父說：『砍著額頭望著扶桑樹，乘坐木筏的人不回頭。』 問：『不落在將領的手中，如何辨別太阿劍？』 師父說：『不要用天塹來試驗，直接用來斬殺敵人。』 問：『諸聖為什麼得不到這個人？』 師父說：『整個心像個球一樣不垂手可得，糞便上的蛆蟲爭先恐後地探出頭。』 問：『王子還沒有回來，如何證明？』 師父說：『金剛的杵不會陷落，紅爛的東西不堪拿取。』 問：『金剛無法比擬吹毛利劍。』
【English Translation】 English version The prefect said, 'Venerable monk, your Chan (Zen) insights are profound and sharp. Why is the execution of orders so lenient?' The Master said, 'A cattail whip can be used to show humiliation; severe caning can wait for another time.' Asked, 'What is the 'Great A-sword' (Dà Ā Jiàn)?' (referring to an extremely powerful sword) The Master said, 'Let it be tested against the natural barrier; there's no need to use it to slay enemies.' Asked, 'The pagoda originally has no seams; what is it like when the golden gate opens immediately?' The Master said, 'Even Zhiji (智積) Bodhisattva can only join his palms in praise; even the Heavenly King (天王) presenting it does not know its true meaning.' The monk further asked, 'What is the person in the pagoda?' The Master said, 'Withered flowers are swept away by the wind; fragrant water is carried by the rain.' Asked, 'Before there are words, please, Master, try to say something.' The Master said, 'Entering the market, one can let out a long whistle; returning home, one wears short clothes.' Asked, 'Today, at the end of summer, what is the Master's intention?' The Master said, 'Not pitying the goose protecting the snow, but rejoicing in the ice of the La sacrifice season.' Asked, 'Having been sent on a distant mission, what is it like to return without obtaining the Li pearl (驪珠)?' The Master said, 'Flapping wings and flying high without saying that one has captured the tiger's tail; hesitatingly, one must see the scene of the dragon's head being beheaded.' Asked, 'What is it like when the arrowhead does not stand on the dust?' The Master said, 'The people of Luoyue (羅閱) learn the steps of the Tang people.' The Master, ascending the Dharma hall, said, 'Biting through the arrowhead and breaking through the three barriers, it is clearly revealed behind the arrow. If you make wild guesses, you will be pierced through the cheek by the arrow.' At that time, a monk asked, 'What is the arrow?' The Master said, 'Pierced through the cheek.' Asked, 'What is it like to speak ten times and stop nine times?' The Master said, 'In the front hall, someone is holding a halberd horizontally; after court, wearing the dragon robe, one rides a cow backward.' Asked, 'Who is the one who does not associate with the myriad dharmas?' The Master said, 'Chopping the forehead and looking at the Fusang tree (扶桑樹); the person riding the raft does not look back.' Asked, 'Without falling into the hands of a general, how to distinguish the Tai'a sword (太阿劍)?' The Master said, 'Do not use the natural barrier to test it; use it directly to slay enemies.' Asked, 'Why can't the sages obtain this person?' The Master said, 'The whole heart is like a ball, not easily obtained; the maggots on the feces are eager to stick their heads out.' Asked, 'The prince has not yet returned; how to prove it?' The Master said, 'The vajra pestle (金剛㘿) will not sink; the red and rotten things are not worth picking up.' Asked, 'The vajra cannot be compared to the hair-splitting sword.'
為什麼卻被羺羊角觸之 師云。五頂華冠脆。雙眸眨不禁 問。劍是名。斬是用。如何是體 師云。端身裂破面 問。承聞汝水波瀾急。疾焰過風事若何 師云。猢猻戴席帽。
問。人王與法王相見時如何 師云。紫陵巖畔千華秀。白雪樓前萬姓歌 進云。合談何事 師云。直面無迂曲。回眸有慘舒。
師上堂云。祖師心印。此日全提。去即印住。住即印去。只如不去不住。印即是。不印即是。眾中還有道得底么。
時有盧陂長老問。學人有鐵牛之機。請師不搭印 師云。慣釣鯨鯤澄巨浸。卻嗟蛙步𩥇泥沙。師道了。隨後便拂 師又云。記得話頭么 陂擬開口。 師又拂。
師在汝州衙內上堂。僧問。人王與法王相見時如何 師云。大舞繞林泉。世間無憂喜 進云。共談何事 師云。虎豹巖前曾宴坐。隼彌光里播真宗。
問。靈山一會。迦葉親聞。此日太傅面前。如何舉唱 師云。鷲峰頂上敲楗稚。畢缽巖中闕一人。
問。尋枝摘葉即不問。如何是直截根源 師云。赴供凌晨去。開堂帶雨歸。
問。滿目荒郊翠。瑞草卻滋榮時如何 師云。新出紅爐金彈子。簉破阇梨鐵面皮。
問。問問儘是捏怪。請師直指根源 師云。罕逢穿耳客。多遇刻舟人。
問。文彩
【現代漢語翻譯】 現代漢語譯本： 問：為什麼反而被羺羊（一種羊）角觸碰？ 師父說：五頂華冠（形容高貴的地位）是脆弱的，雙眼眨動也無法阻止。 問：劍是名稱，斬是用處，什麼是它的本體？ 師父說：端正身體也要裂破顏面。 問：聽說汝水波濤湍急，疾風烈焰般的事情怎麼樣？ 師父說：猢猻（猴子）戴著席帽。
問：人王（世俗的君王）與法王（佛法的領袖）相見時如何？ 師父說：紫陵巖邊千朵花盛開，白雪樓前萬民歌頌。 進而言之：他們談論什麼事情？ 師父說：直面相對沒有迂迴曲折，回頭看時有悲喜交加。
師父上堂說法：祖師（禪宗的祖師）的心印，今日完全提出來了。離開就印住了，住下就印去了。如果既不離開也不住下，印就是，不印也是。大眾中還有能說得出來的嗎？
當時有盧陂長老問：學人有鐵牛般的機用，請師父不要用印。 師父說：習慣於釣鯨捕鯤，在深海中遨遊，卻嘆息青蛙在泥沙中行走。 師父說完，隨後就拂袖而去。 師父又說：記得剛才的話頭嗎？ 盧陂長老剛要開口，師父又拂袖而去。
師父在汝州衙內上堂說法，僧人問：人王與法王相見時如何？ 師父說：盛大的舞蹈圍繞著林泉，世間沒有憂愁和喜悅。 進而言之：他們共同談論什麼事情？ 師父說：曾在虎豹巖前宴坐，在光明中傳播真正的宗旨。
問：靈山法會上，迦葉（佛陀的十大弟子之一）親自聽聞，今日在太傅面前，如何舉揚？ 師父說：在鷲峰頂上敲打楗稚（木魚），在畢缽巖中缺少一人。
問：尋枝摘葉就不問了，什麼是直截了當的根源？ 師父說：去赴齋供凌晨出發，開堂說法帶著雨水歸來。
問：滿眼都是荒涼的郊野，瑞草卻生長繁榮，這是什麼景象？ 師父說：新出爐的紅色金彈子，擊破了阇梨（僧人）的鐵面皮。
問：問來問去都是捏造的奇怪問題，請師父直接指出根源。 師父說：很少遇到穿耳洞的客人，多是刻舟求劍的人。
問：文彩
【English Translation】 English version: Question: Why am I instead butted by the horn of a coarse sheep (a type of sheep)? The Master said: The jeweled crown of five peaks (describing a noble position) is fragile, and blinking the eyes cannot prevent it. Question: The sword is the name, cutting is the function, what is its substance? The Master said: Straighten the body and also break the face. Question: I heard that the waves of the Ru River are turbulent, what about things like fierce flames and strong winds? The Master said: A monkey wears a straw hat.
Question: When the King of Men (secular ruler) meets the King of Dharma (leader of Buddhism), what is it like? The Master said: A thousand flowers bloom beside the Ziling Rock, and ten thousand people sing before the White Snow Tower. Further question: What matters do they discuss together? The Master said: Face to face, there is no roundabout way; looking back, there are mixed feelings of joy and sorrow.
The Master ascended the hall and said: The mind-seal of the Patriarchs (Zen ancestors) is fully brought up today. Leaving is sealing, staying is unsealing. If one neither leaves nor stays, sealing is it, not sealing is also it. Is there anyone among you who can speak of it?
At that time, Elder Lu Bei asked: The student has the function of an iron ox, please Master do not use the seal. The Master said: Accustomed to fishing for whales and kun (mythical fish) and swimming in the deep sea, yet lamenting the frog walking in the mud and sand. After the Master finished speaking, he then flicked his sleeves and left. The Master then said: Do you remember the topic? Elder Lu Bei was about to open his mouth, and the Master flicked his sleeves again.
The Master ascended the hall in the Yamen (government office) of Ruzhou, and a monk asked: When the King of Men meets the King of Dharma, what is it like? The Master said: A grand dance surrounds the forest and spring, and there is no sorrow or joy in the world. Further question: What matters do they discuss together? The Master said: They once sat in meditation before the Tiger and Leopard Rock, and spread the true doctrine in the light of the falcon.
Question: At the assembly on Vulture Peak (Grdhrakuta), Kashyapa (one of the Buddha's ten great disciples) personally heard it. How is it to be proclaimed before the Grand Tutor today? The Master said: Knocking the gavel on the summit of Vulture Peak, one person is missing in the Pippala Cave.
Question: I will not ask about seeking branches and picking leaves, what is the direct root source? The Master said: Going to the offering in the early morning, returning from the Dharma talk with rain.
Question: The eyes are full of desolate wilderness, but auspicious grasses grow and flourish, what is this scene? The Master said: Newly produced red furnace golden pellets, smashing the iron face of the Sramana (monk).
Question: Asking and asking are all fabricated strange questions, please Master directly point out the root source. The Master said: Rarely encountering guests with pierced ears, mostly encountering people carving a boat to find a sword.
Question: Literary talent
未生。還具者個也無 師云。堂無告口餐 問。如何是互摸之機 師云。和肓不訴瞎 問。是非不到處。請師方便 師云。金闕路遙非近遠。玉闕程峻且藏珠 進云。乞師露個面目 師云。荊棘里道場。
問。邪舍親掌處。深深事若何 師云。未曾經雪嶺。錯謬入蘆叢 進云。正恁么時如何 師云。盲龜值木雖優穩。枯木生華物外春。
問。如何是密室中事 師云。出袖談今古。回顏獨皺眉 問。水草蓋閩珠。重光顯佐無 師云。雖知不觸波瀾外。帶角披毛在目前。
問。驪頷有珠。如何取得 師云。曾向海邊干竹刺。直至如今理素琴。
問。大舸飄空。如何舉棹 師云。自在不點胸。渾家不喜見。
問。如何是汝州境 師云。盜竊祖師張行滿。疊閭連里置囊家。
問。追風難把捉。前程事若何 師云。波斯衣䙡解。
問。誕生王子還假及弟也。無 師云。一句擬光禪子訝。三緘卻附古人機。
問。久隨梅柳。為什麼金榜上無名 師云。來千去萬。且要鍛鍊。
師上堂云。遞相供養來。遞相供養來。
便有僧問。將什麼供養 師云。側首吒呀顆面看。
問。異類擬生全眹兆。機鋒兼帶意如何 師云。香爐里撒屎。
問。真性不隨緣。如何
【現代漢語翻譯】 現代漢語譯本： 問：未生（尚未出生），還具備這個嗎？ 師父說：『佛堂里沒有告狀吃飯的人。』 問：如何是互摸之機？ 師父說：『和瞎子在一起不說瞎話。』 問：是非不到之處，請師父開示方便之門。 師父說：『金闕（指帝王居住的宮殿）路遙遠，並非近在眼前，玉闕（也指帝王居住的宮殿）路程險峻，且要藏好寶珠。』 進而言之：乞求師父顯露本來面目。 師父說：『荊棘叢中才是道場。』
問：邪舍（不正當的地方）親自掌管，深深的道理是怎樣的？ 師父說：『未曾經歷過雪山，錯誤地進入了蘆葦叢。』 進而言之：正當這個時候該如何是好？ 師父說：『盲龜遇到浮木雖然可以暫時安穩，枯木開花是世外之春。』
問：如何是密室中的事？ 師父說：『舉起袖子談論古今，轉過臉獨自皺眉。』 問：水草遮蓋了閩珠（指珍貴的珍珠），重現光明又能輔助什麼？ 師父說：『即使知道不觸及波瀾之外，帶著角披著毛的畜生就在眼前。』
問：驪龍（傳說中的黑龍）下巴里有珍珠，如何取得？ 師父說：『曾經在海邊用干竹刺探取，直到如今才懂得整理素琴。』
問：大船飄在空中，如何舉起船槳？ 師父說：『自在而不點破，全家都不喜歡看見。』
問：如何是汝州（地名）的境界？ 師父說：『盜竊祖師張行滿（人名），重重疊疊地設定裝錢的口袋。』
問：追風（形容速度極快）難以把握，前程之事如何？ 師父說：『波斯人的衣服被解開了。』
問：新生的王子還需要及弟（指兄弟）嗎？ 師父說：『一句話說出來禪子會驚訝，三次封口反而符合古人的機鋒。』
問：長久地跟隨梅柳（指春天），為什麼金榜上沒有名字？ 師父說：『來來往往成千上萬次，還要繼續鍛鍊。』
師父上堂說法：互相供養而來，互相供養而來。
便有僧人問：用什麼來供養？ 師父說：『側著頭，張著嘴，仔細看看這張臉。』
問：異類想要產生完全的徵兆，機鋒兼帶的意義是什麼？ 師父說：『在香爐里撒屎。』
問：真性不隨順因緣，如何？
【English Translation】 English version: Question: Before birth, does one still possess this? The Master said: 'In the hall, there are no complainers who eat.' Question: What is the mechanism of mutual groping? The Master said: 'When with the blind, don't speak of blindness.' Question: Where right and wrong do not reach, please, Master, show a convenient path. The Master said: 'The road to the Golden Palace (referring to the palace where the emperor resides) is far, not near; the journey to the Jade Palace (also referring to the palace where the emperor resides) is steep, and one must hide the pearl well.' Further question: I beg the Master to reveal his true face. The Master said: 'The practice place is in the thorns.'
Question: In a heretical house, personally in charge, what is the deep matter? The Master said: 'Having never experienced the Snowy Mountains (Himalayas), one mistakenly enters the reed marshes.' Further question: What should one do at this very moment? The Master said: 'A blind turtle finding driftwood is temporarily stable, but a withered tree blooming is a spring beyond this world.'
Question: What is the matter in the secret chamber? The Master said: 'Raising sleeves to discuss the past and present, turning the face to frown alone.' Question: Water plants cover the Min pearl (referring to precious pearls), what can the reappearance of light assist? The Master said: 'Even knowing not to touch beyond the waves, creatures with horns and fur are right before your eyes.'
Question: The pearl is under the chin of the black dragon (a legendary black dragon), how to obtain it? The Master said: 'Once used dry bamboo to probe at the seaside, only now do I understand how to arrange the plain zither.'
Question: A large boat floats in the air, how to raise the oar? The Master said: 'Free and unconstrained, not pointing it out, the whole family dislikes seeing it.'
Question: What is the boundary of Ruzhou (place name)? The Master said: 'Stealing from the patriarch Zhang Xingman (person's name), setting up layers of money bags in the neighborhood.'
Question: It's difficult to grasp the wind (describing extreme speed), what about the future? The Master said: 'The Persian's clothes are untied.'
Question: Does the newborn prince still need a younger brother? The Master said: 'One sentence will surprise the Zen practitioner, sealing it three times conforms to the ancient masters' wit.'
Question: Having followed the plum and willow (referring to spring) for so long, why is there no name on the golden list? The Master said: 'Coming and going thousands of times, one must continue to train.'
The Master ascended the hall and said: 'Coming to offer mutual support, coming to offer mutual support.'
Then a monk asked: What shall we use to offer? The Master said: 'Tilting your head, opening your mouth, look closely at this face.'
Question: A different kind wants to produce complete omens, what is the meaning of the combined sharpness and intention? The Master said: 'Shitting in the incense burner.'
Question: True nature does not follow conditions, how is it?
得證悟 師云。豬肉按上滴乳香。
問。視聽難諧。如何博詰 師云。一念通玄箭 三尸鬼失艱。
問。隨緣不變者。忽遇知音時如何 師云。披蘘側立千峰里。引水澆疏五老前。
問。急切不容步。宗分何路捷 師云。朔風不假殊常韻。迴轉須超逆順機。
問。是非不到處。請師道 師云。炙輠追奔經扈澗。駐車搖鞅刷黃揵。
問。師子三迅時如何 師云。拈提非在手。妙用不從他。
問。如何是清凈法身 師云。金沙灘里馬郎婦。
問。如何是祖師西來意 師云。骨肉縱分離。冤家難解洗。
問。堯王雖有今。蘭臺有人過時如何 師云。出袖不攜梟楚客。藏鋒猶念雪林僧。
問。刻舟求不得。常用事如何 師云。大勛不豎賞。柴扉草自深。
問。從上古人。印印相契。如何是相契底印 師云。輕囂道者隨機變。拈取招魂拭淚巾。
問。九夏賞勞。請師言薦 師云。出袖拂開龍洞雨。泛杯波涌缽囊華。
問。最初自恣。合對何事 師云。一把香芻拈未下。六镮金錫響搖空。
問。密協處。請師指喻 師云。簾外映孤燈。赤心連永夜。
問。如何是古佛家風 師云。誰敢造口 進云。學人恁么耶 師云。劍良胳膞。
【現代漢語翻譯】 現代漢語譯本 得證悟，師父說：『豬肉按上滴乳香。』
問：『視覺和聽覺難以和諧，如何廣泛詢問？』 師父說：『一念通玄箭，三尸鬼失艱。』（意指：一旦領悟玄機，所有的煩惱都會消失）
問：『隨緣不變者，忽遇知音時如何？』 師父說：『披蘘側立千峰里，引水澆疏五老前。』（意指：即使身處險境，也能保持本性，並利益他人）
問：『急切不容步，宗分何路捷？』 師父說：『朔風不假殊常韻，迴轉須超逆順機。』（意指：要超越常規，把握時機）
問：『是非不到處，請師道。』 師父說：『炙輠追奔經扈澗，駐車搖鞅刷黃揵。』（意指：在沒有是非的地方，也要保持警惕和精進）
問：『師子三迅時如何？』 師父說：『拈提非在手，妙用不從他。』（意指：真正的智慧不在於外在的形式，而在於內在的運用）
問：『如何是清凈法身？』 師父說：『金沙灘里馬郎婦。』（意指：清凈法身無處不在，即使在看似不潔凈的地方）
問：『如何是祖師西來意？』 師父說：『骨肉縱分離，冤家難解洗。』（意指：即使親人分離，冤仇也難以化解，告誡人們要珍惜緣分，化解仇恨）
問：『堯王雖有今，蘭臺有人過時如何？』 師父說：『出袖不攜梟楚客，藏鋒猶念雪林僧。』（意指：即使身處高位，也要心懷慈悲，不忘修行）
問：『刻舟求不得，常用事如何？』 師父說：『大勛不豎賞，柴扉草自深。』（意指：不要執著於過去，要活在當下）
問：『從上古人，印印相契，如何是相契底印？』 師父說：『輕囂道者隨機變，拈取招魂拭淚巾。』（意指：真正的道在於隨機應變，慈悲救度眾生）
問：『九夏賞勞，請師言薦。』 師父說：『出袖拂開龍洞雨，泛杯波涌缽囊華。』（意指：即使在艱苦的環境中，也能展現出美好的景象）
問：『最初自恣，合對何事？』 師父說：『一把香芻拈未下，六镮金錫響搖空。』（意指：在開始的時候，就要保持警覺和精進）
問：『密協處，請師指喻。』 師父說：『簾外映孤燈，赤心連永夜。』（意指：在隱秘的地方，也要保持真誠和堅定）
問：『如何是古佛家風？』 師父說：『誰敢造口？』 進云：『學人恁么耶？』 師父說：『劍良胳膞。』（意指：古佛的家風是不可言說的，需要自己去體會）
【English Translation】 English version Having attained enlightenment, the master said: 'Drip frankincense on pork.'
Question: 'Sight and hearing are difficult to harmonize. How can one inquire extensively?' The master said: 'One thought penetrates the profound arrow; the three corpses of ghosts lose their difficulty.' (Meaning: Once you understand the mystery, all troubles will disappear.)
Question: 'The one who remains unchanged while adapting to circumstances, what happens when they suddenly meet a kindred spirit?' The master said: 'Wearing a raincoat, standing sideways among a thousand peaks; drawing water to irrigate sparse plants in front of the Five Elders.' (Meaning: Even in dangerous situations, one can maintain their nature and benefit others.)
Question: 'There is no time for delay; what is the quickest way to the source?' The master said: 'The north wind does not need a special rhythm; to turn around, one must transcend the mechanisms of opposition and compliance.' (Meaning: To transcend the ordinary, seize the opportunity.)
Question: 'Where right and wrong do not reach, please tell us, master.' The master said: 'Roasting the axle-end, chasing after escapees through the Hu Ravine; stopping the chariot, shaking the reins, brushing the yellow linchpin.' (Meaning: Even in places where there is no right or wrong, one must remain vigilant and diligent.)
Question: 'What happens when the lion roars three times?' The master said: 'Picking up and putting down are not in the hands; wonderful use does not come from others.' (Meaning: True wisdom is not in external forms, but in internal application.)
Question: 'What is the pure Dharma body?' The master said: 'The woman of Ma Lang on the golden sand beach.' (Meaning: The pure Dharma body is everywhere, even in seemingly impure places.)
Question: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Even if flesh and blood are separated, enemies are difficult to wash away.' (Meaning: Even if relatives are separated, hatred is difficult to resolve, reminding people to cherish relationships and resolve hatred.)
Question: 'Although Emperor Yao has the present, what if someone passes through the Orchid Terrace?' The master said: 'Taking out the sleeve, not carrying the owl-like Chu traveler; hiding the blade, still remembering the Snow Forest monk.' (Meaning: Even in a high position, one must have compassion and not forget cultivation.)
Question: 'Carving a boat to find what is lost is impossible; how about common affairs?' The master said: 'Great merit is not rewarded; the thatched door is overgrown with grass.' (Meaning: Do not be attached to the past; live in the present.)
Question: 'From the ancient people, seals are in accord with each other; what is the seal that is in accord?' The master said: 'The frivolous Taoist changes according to circumstances; picking up the soul-calling towel to wipe away tears.' (Meaning: The true Tao lies in adapting to circumstances and compassionately saving sentient beings.)
Question: 'Rewarding labor in the hot summer, please recommend a word, master.' The master said: 'Taking out the sleeve, brushing away the Dragon Cave rain; floating a cup, waves surge in the alms bowl.' (Meaning: Even in harsh environments, one can show beautiful scenes.)
Question: 'The initial self-indulgence, what should it be paired with?' The master said: 'A handful of fragrant straw has not yet been picked up; the six rings of the golden staff resonate in the empty air.' (Meaning: At the beginning, one must remain vigilant and diligent.)
Question: 'The place of secret agreement, please give an analogy, master.' The master said: 'A lonely lamp is reflected outside the curtain; a sincere heart connects through the long night.' (Meaning: In secret places, one must remain sincere and firm.)
Question: 'What is the family style of the ancient Buddha?' The master said: 'Who dares to create a mouth?' The student said: 'Is it like this for the student?' The master said: 'A good sword on the arm.' (Meaning: The family style of the ancient Buddha is unspeakable and needs to be experienced by oneself.)
問。如何是钁頭邊事 師云。山前一片閑田地。種竹栽松一境寬 問。如何是賓中賓 師云。攢眉坐白雲 問。如何是賓中主 師云。入市雙瞳瞽 問。如何是主中賓 師云。迴鑾兩耀新 問。如何是主中主 師云。磨礱三尺劍。待斬不平人。
問。金榜狀元必然便拄時如何 師云。東堂較藝知甘苦。北陸忙羊莫算程。
問。一色難分。請師顯示 師云。滿爐添炭猶嫌泠。路上行人只守寒。
問。王道與佛道相去幾何 師云。芻狗吠時天地合。木雞啼后祖燈輝 問。祖師心印。請師拂拭 師云。祖月凌空圓聖智。何山松柏不青青。
問。如何是般若用 師云。才展鋒𨦵敲影頸。早聞歸嘆喪尼干。
問。如何是學人立身處 師云。井底泥牛吼。林間玉兔驚。
問。如何是道 師云。五鳳樓前 進云。如何是道中人 師云。問取皇城使 進云。道與道中人相去幾何 師云。月似羅中鏡。星如霧裡燈 問。如何是隨流不變底性 師云。潑墨池邊曾鬥勝。望青臺上觜憕𢘌。
問。古曲無音韻。如何和得齊 師云。霢霂汗流山鬼窟。袈裟遮面鬼神村。
問。七星光彩轉天河。截斷毗盧海岳波時如何 師云。伯樂暫垂鞭。駑駘夸八駿。
問。空中尋鳥跡時如何 師云。三
種寶車羅列了。低聲喚起宅中人。
師上堂云。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安貼。於此明得。阇梨無分。全是老僧。要識阇梨么。右邊拍一拍云。者里即是阇梨。要識老僧么。左邊拍一拍云。者里即是老僧。老僧與阇梨。亦能悟卻天下人。亦能迷卻天下人。便下座。
師上堂。僧問。大眾雲集。請師說法 師云。赤腳人趁兔。著靴人吃肉。
問。不曾博覽空王教。略借玄機試道看 師云。白玉無瑕。卞和刖足。
問。假使鐵輪頂上旋。定慧圓明終不失時如何 師云。牙籤入火難收拾。像駕推輪早二三。
問。未擬擬已前。如何分者個那個 師云。碧澗虎驚非振奪。金毛距地始吒呀。
問。不傷物義。請師便道 師云。劈腹開心。猶未惺懆 問。如何是臨機一句 師云。因風吹火。用力不多 問。未定渾濁。如何得照 師云。下坡不走。快便難逢 問。素面相呈時如何 師云。拈卻蓋面帛 問。如何是衲僧氣息 師云。膝行肘步。大眾見之。
問。紫菊半開秋已晚。月圓當午意如何 師云。月生蓬島人皆望。昨夜遭霜子不知。
問。如何是衲僧行李處 師云。頭上吃棒。口裡喃喃。
問。如何是不壞身 師云。門外喝棒聲。
問。妙峰無異路。孤輪事若何 師云。舉世未知無位位。當機須顯句玄玄。
精進大師自西天來。問師云。學人身三口四。請師懺悔 師及彈指一下。云。愿罪消滅。愿罪消滅 又問。西天此土皆遊遍。如何是日用底事 師云。酥油涂戶向。石蜜守垣人。
問。靈山畫月。曹溪指月。去此二途。請師直指 師云。無言不當啞 進云。請師定當。 師云。先渡汨羅江。
問。如何是諦實之言 師云。心懸壁上。
師上堂云。若是上上之流。各有證據者。略赴個程限。未證據者。各自英俊。當處發生。隨處滅盡。如爆龜紋。爆即成兆。不爆成鈍。欲爆不爆直下捏。
問。如何是學人自己 師云。是汝自己 僧禮拜 師便打。
問。龍透清潭時如何 師云。印駿捺尾。
問。任性浮沉時如何 師云。牽牛不入攔。
問。凝然便會時如何 師云。截耳臥街 問。句絕名言時如何 師云。全身細不出。
問。啐啄同時時如何 師云。響。
問。朗月當空時如何 師云。眠雲臥水。
問。狼煙永息時如何 師云。兩腳梢空。
師上堂云。且據中下。止啼之義。若論祖令。便是碧眼胡僧出頭來。也須乞命。若言盡令而行。便須倩人看陀 時有僧問
【現代漢語翻譯】 現代漢語譯本 問：妙峰沒有其他的路，孤輪這件事怎麼樣？ 師父說：『世人都不知道沒有位置的位置，當機的時候必須顯現玄妙的語句。』 精進大師從西天（指印度）來，問師父說：『學人的身三口四（指身口意三業和四種口業），請師父懺悔。』 師父隨即彈指一下，說：『愿罪消滅，愿罪消滅。』 又問：『西天此土我都遊遍了，什麼是日用底事？』 師父說：『酥油塗在門上，石蜜守護著墻垣。』 問：靈山（指佛陀說法之地）畫月，曹溪（指六祖慧能弘法之地）指月，去掉這兩條路，請師父直接指示。 師父說：『不說話就不像啞巴。』 （僧人）進而言：『請師父定奪。』 師父說：『先渡過汨羅江（比喻困難重重）。』 問：什麼是真實的話語？ 師父說：『心懸掛在墻壁上。』 師父上堂說法：『如果是上上等根器的人，各有證據的，稍微赴個期限。沒有證據的，各自英俊，當處發生，隨處滅盡，像爆裂的龜紋，爆裂就成預兆，不爆裂就成遲鈍。想要爆裂不爆裂就直接捏。』 問：什麼是學人自己？ 師父說：『就是你自己的。』 僧人禮拜，師父就打。 問：龍穿透清澈的水潭時怎麼樣？ 師父說：『印章蓋在駿馬的尾巴上。』 問：任憑本性漂浮沉沒時怎麼樣？ 師父說：『牽牛不讓它進入柵欄。』 問：凝然就會的時候怎麼樣？ 師父說：『割掉耳朵躺在街上。』 問：語句斷絕名言的時候怎麼樣？ 師父說：『全身細微之處都顯露不出來。』 問：啐啄同時的時候怎麼樣？ 師父說：『響。』 問：明朗的月亮當空照耀時怎麼樣？ 師父說：『睡在云里，躺在水上。』 問：狼煙永遠止息時怎麼樣？ 師父說：『兩腳懸空。』 師父上堂說法：『且根據中下等根器的人，用止啼的意義。如果論祖師的命令，就是碧眼胡僧（指達摩祖師）出頭來，也必須乞命。如果說完全按照命令而行，就必須請人來看護。』 當時有僧人問。
【English Translation】 English version Question: Miaofeng (name of a mountain) has no other roads. What about the matter of the solitary wheel? The Master said: 'The world does not know the position of no-position. When the opportunity arises, one must reveal the profound words.' The Great Master of Diligence came from the Western Heaven (India) and asked the Master: 'The student's body has three and mouth has four (referring to the three karmas of body, speech, and mind, and the four verbal karmas). Please, Master, repent for me.' The Master immediately snapped his fingers once and said: 'May the sins be extinguished, may the sins be extinguished.' He further asked: 'I have traveled all over the Western Heaven and this land. What is the matter of daily use?' The Master said: 'Ghee is smeared on the door, and rock candy guards the wall.' Question: Ling Shan (Vulture Peak, where Buddha taught) paints the moon, Cao Xi (where Huineng, the Sixth Patriarch, propagated Dharma) points to the moon. Leaving these two paths, please, Master, directly indicate. The Master said: 'Not speaking is not like a mute.' The (monk) further said: 'Please, Master, decide.' The Master said: 'First cross the Miluo River (a metaphor for facing great difficulties).' Question: What is the word of truth? The Master said: 'The heart hangs on the wall.' The Master ascended the hall and said: 'If they are of the highest caliber, each has evidence. Briefly attend to the deadline. Those without evidence, each is outstanding, arising at the very place, ceasing at every place, like the cracks of a bursting tortoise shell. Bursting becomes a sign, not bursting becomes dull. If you want to burst but don't burst, just pinch it directly.' Question: What is the student's own self? The Master said: 'It is your own self.' The monk bowed, and the Master struck him. Question: What is it like when the dragon penetrates the clear pool? The Master said: 'The seal is stamped on the tail of a fine steed.' Question: What is it like when one drifts and sinks according to one's nature? The Master said: 'Leading the ox, not letting it enter the fence.' Question: What is it like when one immediately understands in stillness? The Master said: 'Cut off your ears and lie in the street.' Question: What is it like when phrases are cut off from words? The Master said: 'The whole body's subtleties cannot be revealed.' Question: What is it like when the chick and hen peck at the same time? The Master said: 'Sound.' Question: What is it like when the bright moon shines in the sky? The Master said: 'Sleeping in the clouds, lying on the water.' Question: What is it like when the smoke of war is forever extinguished? The Master said: 'Both feet are in empty space.' The Master ascended the hall and said: 'Let's rely on those of middle and lower caliber, using the meaning of stopping a child's crying. If we discuss the ancestral command, even if the blue-eyed barbarian monk (Bodhidharma) comes forth, he must beg for his life. If it is said to act completely according to the command, then one must ask someone to watch over it.' At that time, a monk asked.
。據令而行時如何 師云。你擬散眾 僧擬議 師便打。
問。祖命當行時如何 師云。點。
問。有無俱無去處時如何 師云。三月懶游華下路。一家愁閉雨中門。
問。有無俱有去處時如何 師云。劍良胳膞輸降款。鐵作胸襟到海壖。
問。獨立孤舟時如何 師云。沙門島里逢恩赦。華頂峰前望沃州。
問。舉世無雙時如何 師云。峰標端月角。生度鬼門關。
問。語默涉離微。如何通不犯 師云。長憶江南三月里。鷓鴣啼處百花開。
問。不施寸刃。便登九五時如何 師云。鞭屍屈項。
問。凡聖不通時如何 師云。脫削分司離洛下 問。如何是空王印 師云。蕩蕩綱三空。遺蹤無透路。
師上堂云。我有一雙箭。不經久磨鍊。不射遍十方。要且無人見 時有僧問。如何是和尚箭 師作彎弓勢 僧禮拜 師云。拖出者死漢。
問。不動人情。請師全用 師云。截卻你舌根 進云。請師的當 師云。生擒虎兒。死怕盲龜 進云。學人未省。如何得親切去 師云。三吳彎弓歸夜半。五陵𢹂劍去清晨 進云。如何受用 師云。手上截。
問。如何是破相底一句 師云。剔 問。如何是主中主 師云。豬肉按上古佛心。
問。師子吼時全意
氣。文殊仗劍意如何 師云。額上劃。
問。獨超物外時如何 師云。欲識凈刀。莫拈羊角。
問。如何是思大吞十方底口 師云。𨁝跳入虎澗。折腳上魚船。
問。王程有限時如何 師云。日馳五百 問。得船便渡時如何 師云。次當海際。
問。無扡容身時如何 師云。熊耳塔開無印客 進云。如何即是 師云。恰要斷卻。
問。如何是大人相 師云。赫赤窮漢 進云。未審日用如何 師云。𢹂籮挈杖。
問。牛頭未見四祖時如何 師云。披席把碗 進云。見后如何 師云。披席把碗 師上堂云。三千劍客。恥見莊周。赤眉排肩。得無訛謬。他時豹變。后五日看。珍重。
問。香象瓟哮時如何 師云。在市曾參疑殺母 問。心印未明。如何得入 師云。雖聞遒師投歸款。未見牽羊納璧來。
問。明君不握軒轅鏡。不辨朝綱事若何 師云。彼物不來。清朝相失。
問。如何是臨濟下事 師云。桀犬吠堯。
問。大人相為什麼不具足 師云。鴟梟半夜欺鷹俊。
問。軍期急速時如何 師云。受降城下骨崖柴。
問。未達其源時如何 師云。鶴冷離巢易。龍寒出洞難。
問。不露鋒铓句。如何辨主賓 師云。口銜羊角鰾膠粘。
{ "translations": [ "現代漢語譯本", "問：文殊菩薩仗劍的用意是什麼？（文殊：Manjusri，菩薩名；仗劍：持劍）\t師父說：在額頭上劃一下。", "", "問：如何是獨超于萬物之外的境界？\t師父說：想要認識凈刀，就不要拿羊角。", "", "問：如何是思大吞噬十方的口？\t師父說：跳入老虎的洞穴，折斷腿登上魚船。", "", "問：王程有限時，該如何是好？\t師父說：一日奔馳五百里。\t問：得到船便渡河時，該如何是好？\t師父說：接下來就該到海邊了。", "", "問：沒有可以容身的地方時，該如何是好？\t師父說：熊耳山的塔打開，沒有留下任何痕跡。\t（熊耳山：Mount Xiong'er，山名；塔：pagoda）\t進而言之：如何才是這樣呢？\t師父說：就是要斷絕一切。", "", "問：什麼是大人之相？\t師父說：赤貧的窮漢。\t進而言之：不知道日常如何運用？\t師父說：拿著籮筐，拄著枴杖。", "", "問：牛頭禪師未見四祖道信時，是怎樣的？（牛頭：Niutou，禪師名；四祖道信：Fourth Patriarch Daoxin，禪宗四祖）\t師父說：鋪著蓆子，拿著碗。\t進而言之：見面之後又是如何？\t師父說：鋪著蓆子，拿著碗。\t師父上堂說法：三千劍客，以見到莊周為恥。（莊周：Zhuang Zhou，人名）赤眉軍並肩而立，難道沒有錯誤嗎？（赤眉：Red Eyebrows，古代農民起義軍）他日豹變，五日後再看。珍重。", "", "問：香象怒吼時，是怎樣的？\t師父說：在市集中，曾參因為同名同姓的人殺了人，被誤以為是自己殺了人，母親也信以為真。（香象：fragrant elephant，比喻有力量的人；曾參：Zeng Shen，人名）\t問：心印未明，如何才能進入？\t師父說：雖然聽說遒師投降歸順，但未見牽羊獻璧而來。（心印：mind seal，佛教用語；遒師：Qiu Shi，人名）", "", "問：英明的君主不握軒轅鏡，不辨別朝綱之事，該怎麼辦？（軒轅鏡：Xuanyuan Mirror，傳說中的寶鏡）\t師父說：那東西不來，清朝就會失去。", "", "問：什麼是臨濟宗下的事？（臨濟：Linji，禪宗宗派）\t師父說：桀的狗對著堯叫。（桀：Jie，暴君名；堯：Yao，聖君名）", "", "問：大人之相為什麼不具足？\t師父說：貓頭鷹半夜欺負老鷹。", "", "問：軍情緊急時，該如何是好？\t師父說：受降城下，屍骨如柴。（受降城：Shouxiang City，地名）", "", "問：未達到源頭時，該如何是好？\t師父說：鶴冷了容易離開巢穴，龍寒冷了難以出洞。", "", "問：不露出鋒芒的句子，如何辨別主賓？\t師父說：口裡含著羊角，用魚鰾膠粘著。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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問。心源未明時如何 師云。才喜佩觿登弱冠。便遭脫削髮齊眉。
問。根源未明。如何顯道 師云。金星照野饒𨦵角。鐵騎邊征大殺傷。
問。未明差別智。如何得不疑 師云。苦輪未息難消殺。甘露臺前斷臂時。
問。將身御險時如何 師云。露布長書寫罪源 進云。正當恁么時。喚作什麼 師云。出入振鈴常正殺。
問。不修禪定。為什麼成佛無疑 師云。金雞專報曉。漆桶夜光生。
問。霧捲雲收時如何 師云。青天處瞎。
問。麈鹿成群。如何 射得主中主 師云。釣船載到瀟湘岸。氣咽無憀問白鷗 問。學人解問譊訛句。請師舉起訝人機 師云。心裡分明眼睛黑。
問。生死到來時如何 師云。青布裁衫招犬吠 進云。如何得不吠去 師云。似宜亸袖寂無聲 問。洪鐘未擊時如何 師云。眾塞大千無不韻妙含幽智豈能分 進云。擊后如何 師云。石壁山河無障礙。翳霄聞后好咨聞。
問。蓮華未出水時如何 師云。未能超濁水。不被淤泥侵 進云。出水后如何 師云。孤輪雖有異。菡萏不新鮮 進云。開敷后如何 師云。水仙頭上戴。美好莫窺攀。
問。如何是覿面事 師云。不知何歲月。再睹馬嵬坡 問。如何是真道人 師云。竹竿頭上禮
【現代漢語翻譯】 現代漢語譯本 問：心源（指心的本源）未明瞭的時候怎麼樣？ 師父說：剛高興地戴上髮簪表示成年，就遭遇剃髮為僧。
問：根源（指萬事萬物的本源）未明瞭，如何顯現道？ 師父說：金星照耀原野，到處都是爭鬥，鐵騎在邊境征戰，造成大量傷亡。
問：未能明白差別智（區分諸法差別的智慧），如何才能不疑惑？ 師父說：痛苦的輪迴沒有停止，難以消除殺業，只有在甘露臺前斷臂才能了悟。
問：將自身置於危險境地時如何是好？ 師父說：用長長的文書來揭露罪惡的根源。 （學人）進而言：正在這樣的時候，稱作什麼？ 師父說：進出都搖著鈴鐺，常常是正直的殺伐。
問：不修習禪定，為什麼能確信成佛？ 師父說：金雞專門報曉，漆黑的桶裡發出夜光。
問：霧氣消散，雲朵收攏的時候怎麼樣？ 師父說：晴朗的天空也如同瞎了一般，什麼也看不到。
問：麋鹿成群，如何才能射中首領？ 師父說：釣船載著你到了瀟湘岸邊，悲傷得說不出話，只能問白鷗。 問：學人理解了那些詰難的語句，請師父展示令人驚異的機鋒。 師父說：心裡分明，眼睛卻一片漆黑。
問：生死到來的時候怎麼樣？ 師父說：穿著青布衣服，招來狗的吠叫。 （學人）進而言：如何才能讓狗不叫呢？ 師父說：最好是垂下衣袖，寂靜無聲。 問：洪鐘未敲響的時候怎麼樣？ 師父說：所有的阻塞都充滿了大千世界，無不蘊含著微妙的智慧，哪裡能夠分辨？ （學人）進而言：敲響之後怎麼樣？ 師父說：石壁山河都沒有障礙，遮蔽天空之後，好好地請教。
問：蓮花未出水的時候怎麼樣？ 師父說：未能超越污濁的水，就不會被淤泥所侵染。 （學人）進而言：出水之後怎麼樣？ 師父說：孤零零的花朵雖然有些特別，但荷花並不新鮮。 （學人）進而言：開花之後怎麼樣？ 師父說：像水仙一樣被戴在頭上，美好卻無法窺探攀折。
問：如何是當面之事？ 師父說：不知什麼時候，才能再次看到馬嵬坡。 問：如何是真正的道人？ 師父說：在竹竿頭上行禮。
English version Question: What is it like when the source of the mind (the origin of the mind) is not clear? The master said: 'Just as one happily wears a hairpin to signify adulthood, one is shaved bald and becomes a monk.'
Question: When the root source (the origin of all things) is not clear, how can the Dao be revealed? The master said: 'Venus shines on the fields, full of contention; iron cavalry campaigns on the borders, causing great casualties.'
Question: If one does not understand the wisdom of differentiation (the wisdom to distinguish the differences between all dharmas), how can one be without doubt? The master said: 'The wheel of suffering has not stopped, it is difficult to eliminate the karma of killing; only by cutting off an arm before the Ambrosia Terrace can one realize enlightenment.'
Question: What should one do when facing danger? The master said: 'Use a long document to expose the source of sin.' The student continued: 'What is it called at such a time?' The master said: 'Entering and exiting, ringing the bell, always upright in killing.'
Question: Why can one be sure of becoming a Buddha without practicing meditation? The master said: 'The golden rooster specializes in announcing the dawn; a dark bucket emits light at night.'
Question: What is it like when the mist dissipates and the clouds gather? The master said: 'The clear sky is like being blind, unable to see anything.'
Question: Deer form herds, how can one shoot the chief? The master said: 'The fishing boat carries you to the shore of Xiaoxiang, so sad that you cannot speak, you can only ask the white gulls.' Question: The student understands the difficult sentences, please show the master's surprising opportunity. The master said: 'The mind is clear, but the eyes are pitch black.'
Question: What is it like when life and death arrive? The master said: 'Wearing a blue cloth shirt invites dogs to bark.' The student continued: 'How can one stop the dogs from barking?' The master said: 'It is best to lower your sleeves and be silent.' Question: What is it like when the great bell has not been struck? The master said: 'All obstructions are filled with the universe, all containing subtle wisdom, how can one distinguish them?' The student continued: 'What is it like after striking?' The master said: 'Stone walls and rivers have no obstacles; after hearing it covering the sky, please inquire well.'
Question: What is it like when the lotus flower has not emerged from the water? The master said: 'If one cannot transcend the turbid water, one will not be invaded by the silt.' The student continued: 'What is it like after emerging from the water?' The master said: 'Although the solitary flower is somewhat special, the lotus is not fresh.' The student continued: 'What is it like after blooming?' The master said: 'Like a daffodil worn on the head, beautiful but unable to be seen or plucked.'
Question: What is the matter at hand? The master said: 'I don't know when I will see Mawei Slope again.' Question: What is a true Daoist? The master said: 'Salute on top of a bamboo pole.'
【English Translation】 English translation line 1 English translation line 2
西方。
問。浩浩之中。如何辨主 師云。無目仙人能揣骨。鬧市開張執手驚。
問。如何是三世諸佛出身處 師云。回首看龍床。卻問前來使。
問。魚隱深潭時如何 師云。湯蕩火燒。
問。如何是學人親切處 師云。須彌南畔齊打鼓。賀蘭山下曬皮毬。
問。密室之中。如何是道 師云。穿松天外月。透室晚霞光。
問。如何是諸佛行李處 師云。青松綠竹下。
問。如何是三世諸佛出身處 師云。華岳三峰頭著地。太平天子多魂驚。
問。如何是法身佛 師云。孟津關不遠。最若臥如來 問。昨日偶因童子戲。冒黷師顏怒也無 師云。鐵楔迸開蛇肚綻。分明顯出瑟㕰聲。
問。如何是大善知識 師云。殺人不眨眼 進云。既是大善知識。為什麼殺人不眨眼 師云。塵埃影里不拂袖。盡戟問前磨寸金。
汝州大保問師。每日為眾提唱。是何宗旨 師云。瑞草本無根。信手拈來用 進云。未審用底是什麼 師云。千般顯意難彰則。一點分明笑日春。
又問。和尚年多少 師云。木自不彰名。今則無不得 進云。未審畢竟是多少 師云。老僧年七十三 保云。元來有數 師云。早知今日事。悔不慎當初。
保又問云。若論此事。不得隈
【現代漢語翻譯】 現代漢語譯本 問：在浩瀚無垠之中，如何辨別主宰？（浩浩：廣闊無垠的樣子；主：主宰，此處指自性或真如）
師父說：沒有眼睛的仙人也能摸索出骨骼的形狀，在熱鬧的集市上突然被人抓住手也會感到驚訝。（比喻即使在迷茫中，也能通過修行認識自性；突然的頓悟會帶來強烈的震撼）
問：什麼是過去、現在、未來三世諸佛的出生之處？
師父說：回頭看看龍床，卻去問前來傳旨的使者。（龍床：皇帝的床，比喻尊貴之處；比喻真理就在眼前，卻向外尋求）
問：魚兒隱藏在深潭中時，情況如何？
師父說：像在沸騰的水中，又像被火焰燃燒。（比喻修行者在困境中掙扎）
問：什麼是修行人最親切的地方？
師父說：在須彌山的南邊一起敲鼓，在賀蘭山下晾曬皮球。（須彌山：佛教中的聖山；比喻修行無處不在，即使在平凡的生活中也能修行）
問：在密室之中，什麼是道？
師父說：穿過鬆樹照進來的天外之月，透過房間的晚霞之光。（比喻道無處不在，即使在隱蔽的地方也能顯現）
問：什麼是諸佛行住坐臥的地方？
師父說：在青松綠竹之下。（比喻道在自然之中，在清凈之地）
問：什麼是過去、現在、未來三世諸佛的出生之處？
師父說：華山的三個山峰頭朝下著地，太平天子也會驚嚇得魂飛魄散。（華岳：即華山；太平天子：指太平盛世的皇帝；比喻真理的顯現會顛覆世俗的觀念）
問：什麼是法身佛？（法身佛：佛的三身之一，代表真理的化身）
師父說：孟津關不遠，最好像臥著的如來。（孟津關：古關隘；比喻法身佛無處不在，就在當下）
問：昨天偶然因為童子的嬉戲，冒犯了師父的尊嚴，師父生氣了嗎？
師父說：鐵楔子崩開，蛇的肚子裂開，清清楚楚地顯露出瑟瑟的聲音。（比喻真相顯露時的震撼）
問：什麼是大善知識？（大善知識：指能夠引導人們走向解脫的老師）
師父說：殺人不眨眼。
進而言之：既然是大善知識，為什麼殺人不眨眼？
師父說：在塵埃的影子里也不拂袖，用盡長戟在前磨礪寸金。（比喻大善知識爲了幫助眾生，會毫不猶豫地斷除他們的煩惱，如同殺人一般；也比喻大善知識會用嚴厲的方式來磨礪修行者）
汝州大保問師父：每日為大眾開示，是什麼宗旨？（汝州：地名；大保：人名）
師父說：瑞草本來沒有根，隨手拈來就可以用。（瑞草：吉祥的草，比喻佛法；比喻佛法是活潑的，可以隨時隨地應用）
進而言之：不知道用的是什麼？
師父說：千般顯意難以彰顯，一點分明笑迎春日。（比喻佛法的真意難以用語言表達，只有通過親身體驗才能明白）
又問：和尚您多少歲了？
師父說：木頭本身不顯揚名字，現在沒有什麼不知道的。（比喻修行人已經超越了世俗的觀念）
進而言之：不知道究竟是多少？
師父說：老僧今年七十三歲。
保說：原來有數啊。
師父說：早知道今天的事情，後悔當初沒有謹慎。（比喻修行人要珍惜時間，不要等到老了才後悔）
保又問：如果談論這件事，不能有所隱瞞。
【English Translation】 English version Question: Amidst the vastness, how does one discern the master? (浩浩: vastness; 主: master, referring to self-nature or true nature)
The Master said: A blind sage can feel the shape of bones; being grabbed by the hand in a bustling market is startling. (Metaphor: Even in confusion, one can recognize self-nature through practice; sudden enlightenment brings intense shock.)
Question: What is the birthplace of the Buddhas of the three times (past, present, and future)?
The Master said: Look back at the dragon throne, yet ask the envoy who comes to deliver the decree. (龍床: dragon throne, the emperor's bed, symbolizing a noble place; metaphor: the truth is right before you, yet you seek it externally.)
Question: What is it like when a fish hides in a deep pool?
The Master said: Like being tossed in boiling water, or burned by flames. (Metaphor: A practitioner struggling in adversity.)
Question: What is the most intimate place for a practitioner?
The Master said: Beating drums together on the south side of Mount Sumeru, drying leather balls under the Helan Mountains. (須彌山: Mount Sumeru, a sacred mountain in Buddhism; metaphor: practice is everywhere, even in ordinary life.)
Question: In a secret room, what is the Dao (the Way)?
The Master said: The moon outside the sky shining through the pine trees, the light of the evening glow through the room. (Metaphor: The Dao is everywhere, even in hidden places.)
Question: Where do all the Buddhas go?
The Master said: Under the green pines and bamboo. (Metaphor: The Dao is in nature, in a pure place.)
Question: What is the birthplace of the Buddhas of the three times?
The Master said: The three peaks of Mount Hua touch the ground headfirst, even the emperor of a peaceful era would be terrified. (華岳: Mount Hua; 太平天子: emperor of a peaceful era; metaphor: the manifestation of truth overturns worldly concepts.)
Question: What is the Dharmakaya Buddha? (法身佛: Dharmakaya Buddha, one of the three bodies of the Buddha, representing the embodiment of truth)
The Master said: Mengjin Pass is not far, it is best to be like the reclining Tathagata. (孟津關: Mengjin Pass, an ancient pass; metaphor: the Dharmakaya Buddha is everywhere, right here and now.)
Question: Yesterday, I accidentally offended the Master's dignity because of a child's playfulness. Was the Master angry?
The Master said: The iron wedge breaks open, the snake's belly splits, clearly revealing the sound of the zither. (Metaphor: The shock of the truth being revealed.)
Question: What is a great Kalyanamitra (spiritual friend)? (大善知識: great Kalyanamitra, referring to a teacher who can guide people towards liberation)
The Master said: Kills without blinking an eye.
Further question: Since it is a great Kalyanamitra, why kill without blinking an eye?
The Master said: Not even brushing off the sleeves in the shadow of dust, using all the halberds to sharpen an inch of gold in front. (Metaphor: A great Kalyanamitra will not hesitate to cut off the afflictions of sentient beings in order to help them, just like killing people; it also means that a great Kalyanamitra will use strict methods to temper practitioners.)
Dabao of Ruzhou asked the Master: What is the purpose of teaching the public every day? (汝州: Ruzhou, a place name; 大保: Dabao, a person's name)
The Master said: The auspicious grass has no roots, it can be used as soon as it is picked up. (瑞草: auspicious grass, a metaphor for the Dharma; metaphor: the Dharma is lively and can be applied anytime, anywhere.)
Further question: I don't know what is being used?
The Master said: Thousands of explicit meanings are difficult to express, a little clarity smiles to welcome the spring sun. (Metaphor: The true meaning of the Dharma is difficult to express in words, it can only be understood through personal experience.)
Again asked: How old are you, Master?
The Master said: The wood itself does not publicize its name, now there is nothing that is not known. (Metaphor: The practitioner has transcended worldly concepts.)
Further question: I don't know exactly how much?
The Master said: This old monk is seventy-three years old.
Bao said: So there is a number.
The Master said: Knowing today's affairs early, regretting not being cautious at the beginning. (Metaphor: Practitioners should cherish time and not regret it when they are old.)
Bao also asked: If we talk about this matter, we must not hide anything.
刀避箭。直須攢簇將來千弓萬箭射不著始得 師云。千弓萬箭射不著始得 保云。未審射不著底。得什麼人力 師云。師子振威親執縛。像王騰擲拔生牙 保云。向上還有事也無 師云。有 保云。如何是向上事 師云。轉身猶有路。脫體道應難。
師上堂云。世尊三昧。迦葉不知。迦葉三昧。阿難不知。阿難三昧。商那和修不知。迄至吾有三昧。汝亦不知 時有僧問。未審和尚三昧什麼人得知 師云。真金不假爐中試。元榜精華徹底鮮。
問。晦夜不隱。日中無影。未審是凡是聖 師云。劍嶺志公常立望 進云。正當恁么時。還分賓主也無 師云。張騫江上斬龍頭。
問。常騎駿馬游阛。阓不守枯松玩月輪時如何 師云。瀑布巖前鬼擲缽 進云。爭奈舉世不奈何 師云。亂云深處好生涯。
問。一即六。六即一。一六俱亡時如何 師云。一箭落雙鵰 進云。意旨如何 師云。身亡跡謝。
問。十二分教是傍來。如何是正來 師云。嚙鏃之機。直須好與 學云。意旨如何 師云。傍來正面也空聲。
師問僧。聲前來。句后殺 僧云。喏 師云。出袖藏鋒無定。止汝墳經兩倒降旗 僧云。不會 師云。入籠。
問。華藏海中獨遊時如何。
師云。急 問。如何是第一
【現代漢語翻譯】 現代漢語譯本：
刀避箭。必須聚集起成千上萬的弓箭，才能射不中。（師父）說：『成千上萬的弓箭射不中，才能成功。』保（某人）說：『不知道射不中的，憑藉什麼力量？』（師父）說：『獅子振奮威嚴親自擒拿，像王騰躍掙扎拔掉象牙。』保（某人）說：『向上還有更高的境界嗎？』（師父）說：『有。』保（某人）說：『如何是更高的境界？』（師父）說：『轉身還有路，完全脫離形體來說就難了。』 （師父）上堂說法：『世尊（釋迦牟尼佛的尊稱）的三昧（samadhi，指禪定），迦葉（Kasyapa，釋迦牟尼佛的大弟子）不知道。迦葉（Kasyapa）的三昧（samadhi），阿難（Ananda，釋迦牟尼佛的十大弟子之一）不知道。阿難（Ananda）的三昧（samadhi），商那和修（Sanavasa，禪宗三祖）不知道。直到我有三昧（samadhi），你們也不知道。』當時有僧人問：『不知道和尚（指師父）的三昧（samadhi）是什麼人能夠知道？』（師父）說：『真金不怕在爐火中試驗，原本的名榜精華徹底鮮明。』 問：『黑夜不隱藏，烈日下沒有影子，不知道是凡人還是聖人？』（師父）說：『劍嶺（地名）的志公（寶誌禪師）經常站立觀望。』（僧人）進一步問：『正在這樣的時候，還分賓主嗎？』（師父）說：『張騫（西漢外交家）在江上斬殺龍頭。』 問：『經常騎著駿馬在街市遊玩，不在荒涼的松樹旁欣賞月亮，這時如何？』（師父）說：『瀑布巖石前，鬼神投擲缽盂。』（僧人）進一步問：『奈何舉世之人都不理解？』（師父）說：『亂云深處才是美好的生活。』 問：『一即是六，六即是一，一和六都消失的時候如何？』（師父）說：『一箭射落兩隻雕。』（僧人）進一步問：『意旨如何？』（師父）說：『身亡跡滅。』 問：『十二分教（佛教經文的十二種分類）是旁門，如何是正道？』（師父）說：『咬箭頭的時機，必須好好把握。』學人問：『意旨如何？』（師父）說：『旁門和正面都是空聲。』 （師父）問僧人：『聲在前，句在後，殺。』僧人回答：『喏。』（師父）說：『出袖藏鋒沒有定數，停止你墳墓旁的經書，兩面倒下的旗幟。』僧人說：『不明白。』（師父）說：『入籠。』 問：『在華藏海（華藏世界，佛教宇宙觀中的一個世界）中獨自遊歷時如何？』 （師父）說：『急。』問：『如何是第一？』
【English Translation】 English version:
A blade avoiding arrows. It is necessary to gather thousands upon thousands of bows and arrows, so that they cannot hit. The Master said, 'Only when thousands upon thousands of bows and arrows cannot hit, can it be achieved.' Bao (someone) said, 'I wonder, what power is relied upon to ensure they cannot hit?' The Master said, 'The lion roars with might, personally capturing; the elephant king leaps and struggles, pulling out its tusks.' Bao (someone) said, 'Is there anything beyond this?' The Master said, 'Yes.' Bao (someone) said, 'What is beyond this?' The Master said, 'Turning around, there is still a path; speaking of complete detachment from the body is difficult.' The Master ascended the hall and said, 'The Samadhi (samadhi, meditative state) of the World Honored One (respectful title for Sakyamuni Buddha), Kasyapa (Kasyapa, one of the Buddha's chief disciples) does not know. The Samadhi (samadhi) of Kasyapa (Kasyapa), Ananda (Ananda, one of the Buddha's ten great disciples) does not know. The Samadhi (samadhi) of Ananda (Ananda), Sanavasa (Sanavasa, the third patriarch of Zen) does not know. Even my Samadhi (samadhi), you do not know.' At that time, a monk asked, 'I wonder, who can know the Master's Samadhi (samadhi)?' The Master said, 'True gold does not need to be tested in the furnace; the essence of the original list is thoroughly clear.' Asked, 'In the dark night, it does not hide; in the midday sun, there is no shadow. I wonder, is it a mortal or a sage?' The Master said, 'Zhi Gong (Baizhi Zen master) of Jianling (place name) constantly stands and gazes.' The monk further asked, 'At such a moment, is there still a distinction between guest and host?' The Master said, 'Zhang Qian (diplomat of the Western Han Dynasty) slays the dragon's head on the river.' Asked, 'Constantly riding a fine horse, wandering through the marketplace, not guarding a withered pine tree, enjoying the moon, what is it like at this time?' The Master said, 'Before the waterfall rock, a ghost throws a bowl.' The monk further asked, 'What to do when the whole world cannot understand?' The Master said, 'A good life is found deep within the chaotic clouds.' Asked, 'One is six, six is one, what is it like when one and six both vanish?' The Master said, 'One arrow strikes down two eagles.' The monk further asked, 'What is the meaning?' The Master said, 'The body dies, and traces disappear.' Asked, 'The twelve divisions of teachings (twelve categories of Buddhist scriptures) are a side path, what is the true path?' The Master said, 'The opportunity to bite the arrowhead must be well grasped.' The student asked, 'What is the meaning?' The Master said, 'Side path and front are both empty sounds.' The Master asked a monk, 'Sound before, phrase after, kill.' The monk replied, 'Yes.' The Master said, 'Drawing a sword from the sleeve is unpredictable, stop the scriptures by your grave, two banners falling in defeat.' The monk said, 'I do not understand.' The Master said, 'Enter the cage.' Asked, 'What is it like to wander alone in the Ocean of Hua-zang (Hua-zang world, a world in Buddhist cosmology)?' The Master said, 'Urgent.' Asked, 'What is the first?'
句 師云。三要印開朱點窄。未容擬議主賓存。便喝。
問。如何是第二句 師云。妙解豈容無著問。謳和爭起截流機。未問已前錯。
問。如何是第三句 師云。但看棚頭弄傀儡。抽牽都來里有人。明破即不可。
西蜀歐陽侍郎問。法王心印。達么將來。五祖付與曹溪。自後不傳衣缽。未審和尚得自何人 師有頌答。
能忍相傳恰二三 信行衣缽更誰擔 明明歷世千燈外 得自何人問那堪
又問。古人相見。切忌明頭。不露言鋒。那知旨的。
師頌答曰。
甘露臺前靡不逢 免將明暗諕盲聾 當初貶著文殊處 笑殺寒山者老翁
又問。如如不動。輪轉無窮。五陰壞時。憑何秉執。
師頌答曰。
密密堂堂觸處周 都緣妄識提浮漚 三千多澤狂華掩 俊矣天然遇石頭
因僧問話。有頌二首。
萬法虛無實際深 凝然妄肯絕疏親 斷常妙理修途者 映象宜扶覺照頻 萬種方圓在月前 低頭思慮萬重開 吹毛莫比鏌鎁利 一點舒光遍大千
汝州穎橋安禪師
師在團爐內坐次。鐘司徒來見。問。三界焚燒。如何出得 師以香匙撥火。云。司徒。司徒 因僧參隋州護國凈果大師。護國問。什麼處來 僧云。
【現代漢語翻譯】 現代漢語譯本：
句：禪師說：『三要印（San Yao Yin，指禪宗的三個要點）打開，朱點（Zhu Dian，比喻關鍵之處）就顯得狹窄，不允許有任何擬議和主賓的分別存在。』隨即喝斥。
問：『什麼是第二句？』禪師說：『精妙的理解怎麼能容許沒有著落的提問？謳歌讚美之聲又怎能興起截斷水流的機鋒？未問之前就已經錯了。』
問：『什麼是第三句？』禪師說：『只看戲臺上表演的傀儡戲，抽拉牽引都由裡面的人操控。一旦說明白了，就不可了。』
西蜀的歐陽侍郎問：『法王心印（Fa Wang Xin Yin，佛法的心印），達摩（Da Mo，菩提達摩）將來，五祖（Wu Zu，禪宗五祖弘忍）傳給曹溪（Cao Xi，六祖慧能），自那以後就不再傳衣缽了。不知和尚您得自何人？』禪師用偈頌回答：
『能忍（Neng Ren，五祖弘忍）相傳恰好二三，信行（Xin Xing，指禪宗的傳承）衣缽更由誰來承擔？ 明明歷經世代千燈之外，得自何人這樣的問題實在不堪。』
又問：『古人相見，最忌諱說破，不露鋒芒，那又如何得知其要旨？』
禪師用偈頌回答說：
『甘露臺前無處不相逢，免得用明暗來嚇唬盲聾。 當初貶謫文殊（Wen Shu，文殊菩薩）的地方，笑煞了寒山（Han Shan，唐代詩人）這位老翁。』
又問：『如如不動（Ru Ru Bu Dong，真如本性不為外境所動），輪轉無窮，五陰（Wu Yin，色、受、想、行、識五種構成要素）壞滅時，憑藉什麼來把握？』
禪師用偈頌回答說：
『密密堂堂無處不周遍，都因為虛妄的意識提起漂浮的泡沫。 三千世界被眾多的迷惑所掩蓋，英俊天然的石頭（Shi Tou，指石頭希遷禪師）才能相遇。』
因為僧人問話，有兩首偈頌：
『萬法虛無實際深，凝然妄肯絕疏親。 斷常妙理修途者，映象宜扶覺照頻。 萬種方圓在月前，低頭思慮萬重開。 吹毛莫比鏌鎁利，一點舒光遍大千。』
汝州穎橋安禪師
禪師在團爐內坐著，鐘司徒來拜見，問：『三界（San Jie，欲界、色界、無色界）焚燒，如何才能出去？』禪師用香匙撥弄火焰，說：『司徒，司徒。』有僧人蔘訪隋州護國凈果大師，護國問：『從哪裡來？』僧人說：
【English Translation】 English version:
Said the Master: 'When the three essentials (San Yao Yin, the three essentials of Zen) are opened, the vermillion dot (Zhu Dian, a metaphor for the crucial point) appears narrow, not allowing for any deliberation or distinction between host and guest.' Then he shouted.
Asked: 'What is the second line?' The Master said: 'How can subtle understanding tolerate questions without grounding? How can praises arise to cut off the flow of the current? It was wrong even before the question was asked.'
Asked: 'What is the third line?' The Master said: 'Just watch the puppets performing on the stage; the pulling and drawing are all controlled by someone inside. Once it's explained, it's no longer possible.'
Ouyang, a vice-minister from Western Shu, asked: 'The mind-seal of the Dharma King (Fa Wang Xin Yin, the mind-seal of the Dharma), brought by Bodhidharma (Da Mo, Bodhidharma), and passed by the Fifth Patriarch (Wu Zu, the Fifth Patriarch Hongren) to Cao Xi (Cao Xi, the Sixth Patriarch Huineng), has not been transmitted with the robe since then. From whom did the Master receive it?' The Master answered with a verse:
'The transmission from Neng Ren (Neng Ren, the Fifth Patriarch Hongren) was just two or three, Who else will bear the robe and bowl of Xin Xing (Xin Xing, referring to the Zen lineage)? Clearly passing through generations beyond a thousand lamps, Asking from whom is unbearable.'
Again asked: 'When ancient people meet, they avoid being explicit and don't reveal their sharpness. How can one know the essential point?'
The Master answered with a verse:
'Before the Terrace of Sweet Dew, one meets everywhere, Avoid using light and darkness to frighten the blind and deaf. Back then, in the place where Manjusri (Wen Shu, Manjusri Bodhisattva) was banished, It made the old man Han Shan (Han Shan, Tang Dynasty poet) laugh to death.'
Again asked: 'The Suchness that does not move (Ru Ru Bu Dong, the true nature that is not moved by external circumstances) revolves endlessly. When the five skandhas (Wu Yin, the five aggregates of form, feeling, perception, volition, and consciousness) decay, what does one rely on?'
The Master answered with a verse:
'Closely and grandly, it pervades everywhere, All because of deluded consciousness raising floating bubbles. The three thousand worlds are covered by many delusions, Only the handsome and natural Stone (Shi Tou, referring to Zen Master Shitou Xiqian) can meet it.'
Because a monk asked a question, there are two verses:
'The myriad dharmas are empty, the reality is profound, Firmly clinging to delusion cuts off closeness. Those on the path of the wonderful principle of permanence and impermanence, Should frequently support the mirror and awaken illumination. The myriad forms are before the moon, Lowering the head to contemplate opens up myriad layers. Don't compare it to the sharpness of Mo Xie's sword, A single point of light spreads throughout the great thousand worlds.'
Zen Master An of Yingqiao in Ruzhou
The Master was sitting inside the enclosed stove when Secretary Zhong came to visit and asked: 'The three realms (San Jie, the desire realm, the form realm, and the formless realm) are burning. How can one get out?' The Master stirred the fire with a incense spoon and said: 'Secretary, Secretary.' A monk visited Master Jingguo of Huguo in Suizhou. Huguo asked: 'Where do you come from?' The monk said:
汝州南院來 國云。南院近日事如何 僧云。和尚試道看 國便喝 僧亦喝 國云。住。住。護國一喝是護國令。上座一喝作么生 僧云。其甲與和尚父子相見 國云。你看者瞎驢作者個見解。便打趁出院。
其僧至此嶺上逢師。認得。遂坐次。舉前來因緣與師 師云。你看護國棒折那。
師隨後亦到護國 國見來。便問。近離什麼處 師云。汝州 國云。有事相借問。得么 師云。合取狗口 護國便休。
僧問。如何是和尚為人親切處 師拈棒 僧擬議。 師便打。
天聖廣燈錄卷第十五 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十六 ［宋勒］
郢州興陽山靜禪師
初參見西院。問。擬問不問時如何 西院便打 師良久 院云。你若喚作棒。眉須墮落 師言下大悟。
師開堂。升座。僧問。師唱誰家曲。宗風嗣阿誰 師云。少室山前無異路。
汝州廣慧禪院真禪師
開堂日。僧問。如何是廣慧境。 師云。小寺前。資慶后。
問。如何是和尚家風 師云。锨杷．掃帚 師在風穴時。一日。穴問。真園頭。會昌沙汰時。護法善神向什麼處去 師云。常在阛阓中。要且無人見 穴云。你徹也。
汝
【現代漢語翻譯】 現代漢語譯本： 汝州南院（Ruzhou Nanyuan，地名）的國云（Guoyun，人名）禪師來了。一個僧人問：『南院最近情況如何？』僧人回答：『和尚您試著說說道理看。』國云禪師便大喝一聲，僧人也跟著大喝一聲。國云禪師說：『住！住！護國（Huguo，寺名）這一喝是護國的命令，上座你這一喝又是什麼？』僧人回答：『就像兒子和父親相見。』國云禪師說：『你看這瞎驢，有什麼見解！』便打了他，把他趕出了寺院。
這個僧人來到此嶺上，遇到了這位禪師，認出了他。於是坐下，向禪師講述了之前的因緣。禪師說：『你看護國的棒子被打斷了嗎？』
禪師隨後也到了護國寺。國云禪師見到他來，便問：『最近從哪裡來？』禪師回答：『汝州。』國云禪師問：『有件事想請教，可以嗎？』禪師說：『閉上你的狗嘴！』護國禪師便沉默了。
一個僧人問：『什麼是和尚您為人最親切的地方？』禪師拿起棒子。僧人猶豫了一下，禪師便打了他。
（以上內容出自《天聖廣燈錄》卷第十五）
（以下內容出自《天聖廣燈錄》卷第十六）
郢州（Yingzhou，地名）興陽山（Xingyang Mountain，地名）的靜（Jing，法號）禪師：
最初參拜西院（Xiyuan，寺名）禪師。西院禪師問：『想問又不問的時候怎麼樣？』西院禪師便打了他。靜禪師沉默良久。西院禪師說：『你如果把這叫做棒子，眉毛鬍子都要掉下來！』靜禪師當下大悟。
靜禪師開堂說法。升座后，一個僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師回答：『少室山（Shaoshi Mountain，山名）前沒有別的路。』
汝州（Ruzhou，地名）廣慧（Guanghui，寺名）禪院的真（Zhen，法號）禪師：
開堂那天，一個僧人問：『什麼是廣慧的境界？』禪師回答：『小寺廟前，資慶寺（Ziqing Temple，寺名）后。』
問：『什麼是和尚您的家風？』禪師回答：『鋤頭、耙子、掃帚。』真禪師在風穴寺（Fengxue Temple，寺名）的時候，有一天，風穴禪師問：『真園頭，會昌（Huichang，年號）沙汰佛法的時候，護法善神到哪裡去了？』禪師回答：『常在鬧市之中，只是沒有人看見。』風穴禪師說：『你徹悟了。』
【English Translation】 English version: Guoyun (Guoyun, a name), from Nanyuan (Nanyuan, a place name) Monastery in Ruzhou (Ruzhou, a place name), came. A monk asked: 'How are things at Nanyuan recently?' The monk replied: 'Venerable monk, please try to explain the principle.' Guoyun then shouted loudly, and the monk also shouted loudly. Guoyun said: 'Stop! Stop! This shout from Huguo (Huguo, a temple name) is the order of Huguo. What is your shout, venerable monk?' The monk replied: 'It's like a son meeting his father.' Guoyun said: 'Look at this blind donkey, what kind of understanding does he have!' Then he hit him and drove him out of the monastery.
This monk came to this ridge and met the Zen master, recognizing him. So he sat down and told the Zen master about the previous incident. The Zen master said: 'Do you see Huguo's staff broken?'
The Zen master also later arrived at Huguo Monastery. Guoyun saw him coming and asked: 'Where have you come from recently?' The Zen master replied: 'Ruzhou.' Guoyun asked: 'Is it okay to ask you something?' The Zen master said: 'Shut your dog mouth!' Huguo then became silent.
A monk asked: 'What is the most kind and approachable aspect of the venerable monk?' The Zen master picked up a stick. The monk hesitated, and the Zen master hit him.
(The above content is from the 'Tiansheng Guangdeng Lu' Volume 15)
(The following content is from the 'Tiansheng Guangdeng Lu' Volume 16)
Zen Master Jing (Jing, a Dharma name) of Xingyang Mountain (Xingyang Mountain, a place name) in Yingzhou (Yingzhou, a place name):
He initially visited Zen Master Xiyuan (Xiyuan, a temple name). Xiyuan asked: 'What is it like when you intend to ask but don't ask?' Xiyuan then hit him. Zen Master Jing remained silent for a long time. Xiyuan said: 'If you call this a stick, your eyebrows and beard will fall off!' Zen Master Jing had a great enlightenment immediately.
Zen Master Jing opened the Dharma hall and ascended the seat. A monk asked: 'Whose tune are you singing, Zen Master? Whose ancestral style do you inherit?' The Zen master replied: 'There is no other road in front of Shaoshi Mountain (Shaoshi Mountain, a mountain name).'
Zen Master Zhen (Zhen, a Dharma name) of Guanghui (Guanghui, a temple name) Zen Monastery in Ruzhou (Ruzhou, a place name):
On the day of the opening of the Dharma hall, a monk asked: 'What is the realm of Guanghui?' The Zen master replied: 'In front of the small temple, behind Ziqing Temple (Ziqing Temple, a temple name).'
Asked: 'What is the family style of the venerable monk?' The Zen master replied: 'Hoes, rakes, and brooms.' When Zen Master Zhen was at Fengxue Temple (Fengxue Temple, a temple name), one day, Zen Master Fengxue asked: 'True gardener, during the Huichang (Huichang, an era name) persecution of Buddhism, where did the Dharma-protecting deities go?' The Zen master replied: 'They are always in the marketplace, but no one sees them.' Zen Master Fengxue said: 'You have thoroughly understood.'
州寶應禪院省念禪師
萊州人也。俗姓狄氏。受業于本郡南禪院。得法于風穴也。
師初開堂。升座云。佛法付與國王．大臣．有力檀那。令法不絕。燈燈相續。至於今日。大眾。且道相續個什麼。良久。云。須是迦葉師兄始得。
時有僧問。靈山一會。何異今朝 師云。墮坑落塹 進云。為什麼如此 師云。瞎。
問。師唱誰家曲。宗風嗣阿誰 師云。少室巖前親掌示 進云。更請洪音和一聲 師云。也要大家知。
問。如何是和尚家風 師云。一言截斷千江口。萬仞峰前始得玄。
問。如何是首山境 師云。一任眾人看 進云。如何是境中人。 師云。吃棒得也末 僧禮拜 師云。吃棒且待別時。
問。如何是佛法大意 師云。楚王城畔。汝水東流。
問。從上諸聖向什麼處行李 師云。牽犁拽杷。
問。古人拈槌豎拂。意旨如何 師云。孤峰無宿客 進云。未審此理如何 師云。不是守株人。
問。如何是首山 師云。東山高。西山低 進云。如何是山中人 師云。恰遇棒不在 僧禮拜 師便打。 問。如何是道 師云。爐中有火無心撥。處處縱橫任意游 進云。如何是道中人 師云。座看煙霞秀。不與句云齊 問。諸聖說不到處。請師舉唱
【現代漢語翻譯】 現代漢語譯本： 州寶應禪院省念禪師
是萊州人，俗姓狄。在本地南禪院出家，師從風穴禪師得法。
禪師初次開堂說法，升座說：『佛法交付給國王、大臣、有勢力的施主，使佛法不絕，像燈一樣盞盞相傳，直到今天。』各位，那麼相傳的是什麼呢？停頓片刻，說：『必須是迦葉師兄才行。』（迦葉（Kāśyapa）：釋迦牟尼十大弟子之一，以頭陀苦行著稱）
當時有僧人問：『靈山法會（靈山法會：釋迦牟尼佛在靈鷲山舉行的法會）和今天有什麼不同？』禪師說：『掉進坑裡，落入陷阱。』僧人追問：『為什麼這樣說？』禪師說：『瞎了眼。』
問：『禪師唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『少室山巖前親自傳授。』僧人進一步請求：『再請禪師發出洪亮的聲音應和一聲。』禪師說：『也要讓大家都知道。』
問：『什麼是和尚的家風？』禪師說：『一句話截斷千條江河的入海口，在萬仞高峰前才能領悟玄機。』
問：『什麼是首山（首山：禪宗道場，也指首山省念禪師本人）的境界？』禪師說：『任憑眾人觀看。』僧人追問：『什麼是境界中的人？』禪師說：『捱打了嗎？』僧人禮拜，禪師說：『捱打的事暫且等到以後再說。』
問：『什麼是佛法的大意？』禪師說：『楚王城邊，汝水向東流。』
問：『歷代聖賢都往什麼地方去？』禪師說：『牽犁拉耙。』
問：『古人拈起木槌，豎起拂塵，意旨如何？』禪師說：『孤峰沒有留宿的客人。』僧人追問：『不知這個道理如何？』禪師說：『不是守株待兔的人。』
問：『什麼是首山？』禪師說：『東山高，西山低。』僧人追問：『什麼是山中的人？』禪師說：『恰好遇到棒子不在。』僧人禮拜，禪師便打。問：『什麼是道？』禪師說：『爐中有火卻無心撥弄，處處縱橫任意遊走。』僧人追問：『什麼是道中人？』禪師說：『坐看煙霞秀麗，不與白雲相比。』問：『諸位聖人說不到的地方，請禪師您來說說。』
【English Translation】 English version: Zen Master Xing Nian of Baoying Temple in Zhou
He was from Laizhou, with the secular surname Di. He received ordination at the N禪 Temple in his prefecture and obtained the Dharma from Fengxue (Fengxue: A famous Zen master).
When the Master first opened his hall, he ascended the seat and said, 'The Buddha-dharma is entrusted to kings, ministers, and powerful benefactors, so that the Dharma will not be cut off, like lamps passing on the flame, one after another, until today.' Monks, what is being passed on? After a long pause, he said, 'It must be Elder Kāśyapa (Kāśyapa: One of the ten major disciples of Shakyamuni Buddha, known for his ascetic practices) who can do it.'
At that time, a monk asked, 'How is the assembly on Mount Ling (Mount Ling: The assembly held by Shakyamuni Buddha on Vulture Peak) different from today?' The Master said, 'Falling into a pit, falling into a trap.' The monk pressed, 'Why is it so?' The Master said, 'Blind.'
Asked, 'Whose tune does the Master sing? Whose lineage does the Zen style inherit?' The Master said, 'Personally transmitted before the rock of Shaoshi (Shaoshi: A mountain in Henan province, China, where the Shaolin Monastery is located).' The monk further requested, 'Please add a loud sound in harmony.' The Master said, 'It is also to let everyone know.'
Asked, 'What is the family style of the abbot?' The Master said, 'One word cuts off the mouths of a thousand rivers, only before the ten-thousand-foot peak can one attain the profound.'
Asked, 'What is the realm of Shoushan (Shoushan: A Zen Buddhist center, also refers to Zen Master Shoushan Xingnian himself)?' The Master said, 'Let everyone see.' The monk pressed, 'What is the person in the realm?' The Master said, 'Have you been beaten?' The monk bowed. The Master said, 'Being beaten can wait for another time.'
Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Beside the city of the King of Chu, the Ru River flows eastward.'
Asked, 'Where do all the sages of the past go?' The Master said, 'Pulling plows and dragging rakes.'
Asked, 'What is the meaning of the ancients raising a mallet and holding up a whisk?' The Master said, 'The solitary peak has no overnight guests.' The monk pressed, 'I don't know what this principle is.' The Master said, 'Not a person waiting for a rabbit to run into a tree stump.'
Asked, 'What is Shoushan?' The Master said, 'The east mountain is high, the west mountain is low.' The monk pressed, 'What is the person in the mountain?' The Master said, 'Just happen to meet the stick is not there.' The monk bowed, and the Master struck him. Asked, 'What is the Dao?' The Master said, 'There is fire in the stove but no mind to poke it, roaming freely everywhere.' The monk pressed, 'What is the person in the Dao?' The Master said, 'Sitting and watching the beautiful mist and clouds, not comparing with the clouds.' Asked, 'Where the sages cannot speak, please Master speak.'
師云。萬里神光都一照。誰人敢並日輪齊。
問。寶劍未出匣。如何 師云。大洋海底澄心鏡 進云。出匣后如何 師云。天外吒沙獨擺梢。
問。寶劍未出匣時如何 師云。你不惜猶可 進云。出匣后如何 師云。伏惟尚饗。
問。如何是道 師云。腳下深三尺。
問。蓮華未出水時如何 師云。水深一丈 進云。出水后如何 師云。從地高三尺。
問。如何是古佛心 師云。三個婆婆排班拜。
師上堂云。要得親切。莫將問來問。問在答處。答在問處。若將門來。老僧在汝腳底。汝若擬議。即沒交涉 時有僧出禮拜 師便打 其僧不退。便問。掛錫幽巖時如何 師云。錯 學云。錯 師又打。
問。虛空如何為體 師云。老僧在汝腳底 進云。和尚為什麼在學人腳底 師云。知汝是個瞎漢。
其僧后入室請問。只如道老僧在汝腳底。意旨如何 師云。橫身不恟侵泥水。舍卻全身待作家 進云。知汝是個瞎漢。意旨如何 師云。將寶奉君人不識。卻令瞽叟墮生盲。
問。湛然時如何 師云。未明心下諦。不過首山關 學人擬進語 師便打。
問。一毫未發時如何 師云。路逢穿耳客 進云。發后如何 師云。不用更遲疑。
問。如何是祖師西
【現代漢語翻譯】 現代漢語譯本： 師父說：『萬里神光都照耀，誰人敢與太陽比高？』
問：『寶劍未出鞘時如何？』 師父說：『大洋海底，澄澈如鏡。』 僧人進一步問：『出鞘后又如何？』 師父說：『天外吒沙（形容聲音響亮），獨自擺動。』
問：『寶劍未出鞘時如何？』 師父說：『你不愛惜也就算了。』 僧人進一步問：『出鞘后又如何？』 師父說：『伏惟尚饗（祭祀用語，表示希望神靈享用祭品）。』
問：『什麼是道？』 師父說：『腳下深三尺。』
問：『蓮花未出水時如何？』 師父說：『水深一丈。』 僧人進一步問：『出水后如何？』 師父說：『從地上高三尺。』
問：『什麼是古佛心？』 師父說：『三個老太婆排隊禮拜。』
師父上堂說法：『想要得到親切的體悟，不要用問題來問問題。問題就在答案中，答案就在問題中。如果執著于問題，老僧就在你的腳下。你若猶豫不決，就毫無關係。』 當時有個僧人出來禮拜，師父就打他。那僧人不退下，便問：『掛錫幽巖（指僧人隱居修行）時如何？』 師父說：『錯。』 學僧說：『錯。』 師父又打他。
問：『虛空如何為體？』 師父說：『老僧就在你的腳下。』 僧人進一步問：『和尚為什麼在學人腳下？』 師父說：『知道你是個瞎子。』
那僧人後來入室請問：『請問「老僧在你的腳下」是什麼意思？』 師父說：『橫身不懼沾染泥水，捨棄全身等待有作為的人。』 僧人進一步問：『「知道你是個瞎子」是什麼意思？』 師父說：『將寶物奉獻給不識貨的人，反而讓盲人更加失明。』
問：『湛然（清凈明澈）時如何？』 師父說：『未明白心性真諦，無法通過首山關。』 學僧想要說話，師父就打他。
問：『一毫未發（指念頭未生）時如何？』 師父說：『路上遇到穿耳環的客人。』 僧人進一步問：『發后如何？』 師父說：『不用再遲疑。』
問：『如何是祖師西來意？』
【English Translation】 English version: The Master said, 'The divine light shines throughout myriad miles; who dares to compare with the sun?'
Question: 'What is it like when the precious sword is not yet out of its sheath?' The Master said, 'A clear mirror at the bottom of the great ocean.' The monk further asked, 'What is it like after it is drawn?' The Master said, 'Outside the heavens, 'zha sha' (onomatopoeia for a loud sound) alone sways.'
Question: 'What is it like when the precious sword is not yet out of its sheath?' The Master said, 'It's alright if you don't cherish it.' The monk further asked, 'What is it like after it is drawn?' The Master said, 'I respectfully offer this sacrifice for your enjoyment (a sacrificial term, expressing the hope that the spirits will enjoy the offerings).'
Question: 'What is the Dao (the Way)?' The Master said, 'Three feet deep beneath your feet.'
Question: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'The water is ten feet deep.' The monk further asked, 'What is it like after it emerges from the water?' The Master said, 'Three feet high from the ground.'
Question: 'What is the mind of the ancient Buddha?' The Master said, 'Three old women line up to bow.'
The Master ascended the Dharma hall and said, 'If you want to attain intimate understanding, do not use a question to question a question. The question is in the answer, and the answer is in the question. If you cling to the question, the old monk is beneath your feet. If you hesitate, there is no connection.' At that time, a monk came forward to bow, and the Master struck him. The monk did not retreat but asked, 'What is it like when dwelling in a secluded hermitage?' The Master said, 'Wrong.' The student monk said, 'Wrong.' The Master struck him again.
Question: 'How is emptiness as substance?' The Master said, 'The old monk is beneath your feet.' The monk further asked, 'Why is the Master beneath the student's feet?' The Master said, 'Knowing you are a blind man.'
Later, that monk entered the room and asked, 'What is the meaning of saying, "The old monk is beneath your feet"?' The Master said, 'Throwing oneself without fear of getting muddy, sacrificing the whole body to await a capable person.' The monk further asked, 'What is the meaning of saying, "Knowing you are a blind man"?' The Master said, 'Offering a treasure to someone who doesn't recognize its value, only to make a blind man even more blind.'
Question: 'What is it like in a state of serene stillness (zhanran)?' The Master said, 'Without understanding the true meaning of the mind, one cannot pass the Shoushan Pass.' As the student monk was about to speak, the Master struck him.
Question: 'What is it like when a single hair has not yet been emitted (referring to a thought not yet arisen)?' The Master said, 'Meeting a traveler with pierced ears on the road.' The monk further asked, 'What is it like after it is emitted?' The Master said, 'No need to hesitate any longer.'
Question: 'What is the meaning of the Patriarch's coming from the West?'
來意 師云。風吹目炙。
安鴻漸員外問。一物不將來時如何 師云。何得對眾謾語 漸擬議 師便打。
又問。是法住法位。世間相常住。如何是常住底法 師豎起柱杖云。且道是住是不住 漸云。未曉之徒。如何領會 師云。依俙似曲才堪聽。又被風吹別調中。
又問。弟子不會致問。乞師指示 師云。水急浪開魚自現。金鱗透入碧潭中。
師上堂云。若論此事。不掛字腳。
時有僧問。百丈卷席。意旨如何 師云。龍袖拂開全體現 進云。師意又如何 師云。像王行處絕狐蹤。
有劉殿頭問。龍庭金石問。如何對玉機 師云。一輪迥超三界外。當軒照破萬家門。
辭日。又問。臨行一句。請師指示。 師以手撫背一下 進云。莫錯認定盤星。
師上堂云。諸上座。不得盲喝亂喝。者里尋常向你道。賓即始終賓。主即始終主。賓無二賓。主無二主。若有二賓二主。即是兩個瞎漢。又云。我若立時。你須座。我若座時。你須立。座即共你共座。立即共你共立。雖然如是。到者里。急著眼始得。若也眼目定動。即千里萬里。何故如此。如隔窗看馬騎。擬議即沒交涉。諸上座。既然於此留心。直須子細。不要掠虛。他日異時賺著你諸人。若也有事。近前。無事。歸堂
【現代漢語翻譯】 現代漢語譯本 來意： 禪師說：『風吹得眼睛發燙。』
安鴻漸員外問：『一物不帶來時如何？』 禪師說：『怎麼敢當著大家說謊？』 安鴻漸猶豫不決，禪師便打了他。
又問：『是法住法位（一切法的本性安住于其自身的位置），世間相常住（世間的現象是永恒不變的），如何是常住的法？』 禪師豎起柱杖說：『你說這是住還是不住？』 安鴻漸說：『不明白的人，如何領會？』 禪師說：『隱約像是曲子才值得聽，又被風吹散到別的調子里去了。』
又問：『弟子不會提問，請禪師指示。』 禪師說：『水流湍急，波浪翻開，魚自然顯現，金色的魚鱗穿透碧綠的深潭。』
禪師上堂說法：『若論這件事，不著文字。』
當時有僧人問：『百丈卷席（百丈禪師捲起蓆子）的意旨如何？』 禪師說：『龍袖拂開，全體顯現。』 僧人進一步問：『禪師的意旨又如何？』 禪師說：『象王行走的地方，沒有狐貍的軌跡。』
有劉殿頭問：『龍庭金石之問（莊嚴場合的提問），如何對答玉機（靈活巧妙的應對）？』 禪師說：『一輪明月超脫三界之外，在天空照亮萬戶人家。』
辭別時，又問：『臨行一句，請禪師指示。』 禪師用手拍了一下他的背。 安鴻漸進一步說：『不要錯誤地認定羅盤星。』
禪師上堂說法：『各位，不要盲目地亂喝。我這裡經常對你們說，賓始終是賓，主始終是主，賓沒有二賓，主沒有二主。若有二賓二主，就是兩個瞎子。』 又說：『我若站立時，你們須坐下；我若坐下時，你們須站立。坐即與你們一同坐，立即與你們一同立。雖然如此，到這裡，要趕緊睜開眼睛才行。若眼目不定，即相差千里萬里。』 『何故如此？如隔著窗戶看人騎馬，擬議就沒關係了。各位，既然在此留心，必須仔細，不要虛假。他日異時騙了你們。若有事，近前；無事，歸堂。』
【English Translation】 English version Intention: The Master said, 'The wind blows and the eyes burn.'
Layman An Hongjian asked, 'What about when not a single thing is brought?' The Master said, 'How dare you lie in front of everyone?' An Hongjian hesitated, and the Master struck him.
He further asked, '』It is that the Dharma abides in its Dharma position (all dharmas abide in their own positions), and the worldly appearances are constant (worldly phenomena are eternally unchanging). What is the constant Dharma?' The Master raised his staff and said, 'Tell me, is it abiding or not abiding?' An Hongjian said, 'How can those who do not understand comprehend?' The Master said, 'Faintly like a melody worth listening to, yet blown by the wind into another tune.'
He further asked, 'This disciple does not know how to ask, I beg the Master to instruct me.' The Master said, 'When the water rushes and the waves open, the fish naturally appear, golden scales penetrating the green pool.'
The Master ascended the hall and said, 'If we discuss this matter, it does not rely on words.'
At that time, a monk asked, 'What is the meaning of Baizhang rolling up the mat (Baizhang Zen master rolling up the mat)?' The Master said, 'The dragon's sleeve is brushed open, the whole is revealed.' The monk further asked, 'What is the Master's meaning?' The Master said, 'Where the elephant king walks, there are no traces of foxes.'
Liu Diantou asked, 'How should one answer the golden stone question (solemn question) in the dragon's court with a jade mechanism (flexible and ingenious response)?' The Master said, 'A round moon transcends the three realms, illuminating ten thousand homes in the sky.'
On the day of farewell, he asked again, 'A phrase for departure, please instruct me, Master.' The Master patted him on the back once. An Hongjian further said, 'Do not mistakenly identify the lodestar.'
The Master ascended the hall and said, 'All of you, do not blindly shout and randomly shout. I often say to you here, a guest is always a guest, and a host is always a host. A guest has no second guest, and a host has no second host. If there are two guests and two hosts, then they are two blind men.' He also said, 'If I stand, you must sit; if I sit, you must stand. Sitting is sitting with you, and standing is standing with you. Although it is so, when you get here, you must open your eyes quickly. If your eyes are not steady, then it is a thousand miles away.' 'Why is it so? It is like watching someone ride a horse through a window; deliberation is irrelevant. All of you, since you are mindful here, you must be careful and not be false. One day, you will be deceived. If there is something, come forward; if there is nothing, return to the hall.'
。
師上堂。有僧問。終日忙忙。那事無妨。如何是那事 師云。孤峰頂上千華秀。萬仞嵯峨險處行 進云。莫便是為學人處也無 師云。大眾歌場送。千峰永不回 進云。回來底事又作么生 師云。粉骨碎身猶未放。三年一度送錢財 學人禮拜 師云。噓。噓。
問。如何是古佛心 師云。鎮州蘿蔔重三斤。
夏末。留僧有頌。
吾今年邁六十七 老病相依且遣日 今年記卻來年秋 來年記卻後年月
師于淳化四年十二月四日上堂。有頌二首示眾曰。
諸子謾波波 過卻幾恒河 觀音指彌勒 文殊不奈何
又
白銀世界金色身 情與非情共一真 明暗盡時俱不照 日輪午後示全身
師言訖。於法座上跏趺示寂。俗壽六十七。僧臘四十九。茶毗之後。收舍利建塔于本山。
鳳翔府長興禪院滿禪師
開堂。僧問。師唱誰家曲。宗風嗣阿誰 師云。四海岸邊曾闕勝 進云。學人不會此意如何 師云。失卻橈棹至如今。
問。如何是古佛道場 師云。行便踏著 進云。踏著后如何 師云。冰消瓦解 進云。為甚如此 師云。城裡君子。郭外小兒 問。如何是吹毛劍 師云。觸挃不得 進云。用者如何 師云。粉骨碎身 進云。大好
觸挃不得 師便打。
問。如何是清凈伽藍 師云。滿院足蒼蠅。
問。如何是汝海明珠 師云。覷不得 進云。還許學人親近也無 師云。你作么生親近 僧便喝 師云。許你一著 僧擬議 師便打。
問。大用現前時如何 師云。鬧市裡輥。
潭州靈泉院禪師
上堂。僧問。祖祖相傳傳何物。師今法嗣嗣何人 師云。拈提不落手 進云。未審畢竟嗣何人 師云。要用任縱橫。
問。承先師有言。金沙灘里馬郎婦。意如何 師云。上東門外人無數 進云。便恁么會去時如何 師云。天津橋上往來多。
問。既是靈泉。為什麼吃長流水 師云。無汝下口處 進云。飲者如何 師云。不中滴。
問。如何是和尚活計 師云。一物也無 進云。未審日用何物 師便喝 僧禮拜 師便打。
一物不將來時如何 師云。衣䙡兩邊垂。
汝州首山乾明院懷志禪師
上堂。有僧問。如何是無縫塔 師云。汝河南岸蒲墻鎮 進云。如何是塔中 人 師云。無限閑田屬劉家 問。如何是祖師西來意 師云。三尺杖子破瓦盆。
問。如何是佛 師云。桶底脫 問。如何是首山境 師云。姜店北面高陽山 進云。如何是境中人 師云。兩山和尚長來往。
【現代漢語翻譯】 現代漢語譯本 觸碰不得，師父就打。
問：什麼是清凈伽藍（寺院）？師父說：滿院子都是蒼蠅。
問：什麼是汝海明珠（比喻珍貴之物）？師父說：看不得。僧人進一步問：還允許學人親近嗎？師父說：你打算怎麼親近？僧人便大喝一聲，師父說：允許你這一招。僧人猶豫，師父就打。
問：大用現前時如何？師父說：在鬧市裡翻滾。
潭州靈泉院禪師
上堂說法。僧人問：祖祖相傳，傳的是什麼？師父如今的法嗣，又是哪位？師父說：拈提不落手。僧人進一步問：不知究竟是哪位法嗣？師父說：要用時任你縱橫。
問：承蒙先師有言，『金沙灘里馬郎婦』，意指什麼？師父說：上東門外人無數。僧人進一步問：如果就這樣理解，又如何？師父說：天津橋上往來人很多。
問：既然是靈泉，為什麼還要吃長流水？師父說：沒有你下口的地方。僧人進一步問：飲用的人又如何？師父說：不中用。
問：什麼是和尚的活計？師父說：一物也沒有。僧人進一步問：不知日常用的是什麼？師父便大喝一聲，僧人禮拜，師父就打。
問：一物不帶來時如何？師父說：衣袖兩邊垂。
汝州首山乾明院懷志禪師
上堂說法。有僧人問：什麼是無縫塔？師父說：汝河南岸蒲墻鎮。僧人進一步問：什麼是塔中人？師父說：無限的閑田都屬於劉家。問：什麼是祖師西來意？師父說：三尺長的枴杖和破瓦盆。
問：什麼是佛？師父說：桶底脫落。問：什麼是首山境？師父說：姜店北面高陽山。僧人進一步問：什麼是境中人？師父說：兩山的和尚經常來往。
【English Translation】 English version If touched, the master would strike.
Question: What is a pure Sangharama (monastery)? The master said: The courtyard is full of flies.
Question: What is the pearl of the Ru Sea (a metaphor for something precious)? The master said: Cannot be gazed at. The monk further asked: Is it permissible for students to approach? The master said: How do you intend to approach? The monk then shouted. The master said: I allow you that move. The monk hesitated, and the master struck.
Question: What is it like when great function manifests? The master said: Rolling around in the bustling marketplace.
Chan Master of Lingquan Monastery in Tanzhou
Entering the hall. A monk asked: What is transmitted from ancestor to ancestor? Who is the master's Dharma heir today? The master said: Picking up and putting down without missing a beat. The monk further asked: I don't know, after all, who is the heir? The master said: Use it as you please.
Question: The late master said, 'The woman of Malang in the Jinsha Beach,' what does it mean? The master said: Countless people outside the Upper East Gate. The monk further asked: What if I understand it that way? The master said: Many people come and go on the Tianjin Bridge.
Question: Since it is Lingquan (Spirit Spring), why drink from the long flowing stream? The master said: There is no place for you to put your mouth. The monk further asked: What about those who drink? The master said: Useless.
Question: What is the abbot's livelihood? The master said: Nothing at all. The monk further asked: I don't know, what is used daily? The master then shouted. The monk bowed, and the master struck.
Question: What is it like when nothing is brought? The master said: Sleeves hanging on both sides.
Chan Master Huaizhi of Shoushan Qianming Monastery in Ruzhou
Entering the hall. A monk asked: What is a seamless stupa? The master said: Puqiang Town on the north bank of the Ru River. The monk further asked: What is the person in the stupa? The master said: Limitless idle fields belong to the Liu family. Question: What is the meaning of the Patriarch's coming from the West? The master said: A three-foot staff and a broken clay pot.
Question: What is Buddha? The master said: The bottom of the bucket falls out. Question: What is the realm of Shoushan? The master said: Gaoyang Mountain north of Jiangdian. The monk further asked: What is the person in the realm? The master said: The monks of the two mountains often come and go.
汝州葉縣廣教院賜紫歸省禪師
冀州人也。姓賈氏。年弱冠。易州保壽院出家受具。后游南方。參見汝州省念禪師。師見來。豎起竹篦子云。不得喚作竹篦子。喚作竹篦子即觸。不喚作竹篦子即背。喚作什麼 師近前掣得。擲向階下云。在什麼處 念云。瞎 師言下大悟。不離左右。執侍巾瓶。經于數載。
師開堂日。拈香云。此一瓣香。不從他方得。只是汝州水土。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。寰中天子。塞外將軍 進云。汝玄一滴蒙師指。向上家風事若何 師云。高祖殿前樊噲怒。須知萬里絕煙塵。
問。昔日世尊說法。梵王躬親。此日朝騎臨筵。將何指教 師云。寒雁過時聲噎噎。喜鵲喃喃悅殺人 進云。恁么則法雨深傾。人天有賴 師云。云綻家家月。春來處處華。
問。不落請綠。請師便道 師云。落。
問。如何是出家人 師云。緊里頭 進云。恁么則在家出家也 師云。鹿麻鞋。
問。如何是無縫塔 師云。頭不梳。面不洗。
問。吃卻施主食。將何報答 師云。老僧罪過 進云。恁么則萬兩黃金亦消得 師云。家醜不外揚。
問。如何是袖僧活計 師云。城東太山廟 學云。不會意旨如何 師云。判官手裡筆。
【現代漢語翻譯】 現代漢語譯本 汝州葉縣廣教院賜紫歸省禪師
是冀州人，姓賈。年輕時在易州保壽院出家受戒。後來遊歷南方，參拜汝州省念禪師。省念禪師見他來，豎起竹篦子（一種禪宗常用的法器）說：『不得叫它竹篦子，叫它竹篦子就觸犯了（真理），不叫它竹篦子就違背了（真理）。叫它什麼？』歸省禪師走上前奪過竹篦子，扔到臺階下說：『在哪裡？』省念禪師說：『瞎！』歸省禪師當下大悟，從此不離開省念禪師左右，服侍他，經年累月。
歸省禪師開堂說法時，拈香（禪宗儀式，表示敬意）說：『這瓣香，不是從其他地方得來的，只是汝州的水土所孕育的。』
有人問：『祖祖相傳傳的是祖印（禪宗心法），禪師您今天得法，師承何人？』歸省禪師說：『寰中天子（指皇帝），塞外將軍（指邊疆將領）。』那人進一步問：『我如玄鳥般蒙受您一滴水的指點，向上（指更高深的）家風（指禪宗的傳承）是怎樣的？』歸省禪師說：『高祖殿前樊噲怒（指樊噲在鴻門宴上的勇猛），須知萬里絕煙塵（指平定邊疆的功績）。』
有人問：『昔日世尊（指釋迦牟尼佛）說法，梵王（指大梵天王）親自前來。今日朝廷官員來到這裡，您將如何指教？』歸省禪師說：『寒雁過時聲噎噎（指大雁在寒冷時節鳴叫的聲音），喜鵲喃喃悅殺人（指喜鵲的叫聲令人愉悅）。』那人進一步問：『如此說來，佛法如雨般深切傾注，人天（指人和天神）都依賴您了。』歸省禪師說：『云綻家家月（指雲彩散開，家家戶戶都能看到月亮），春來處處華（指春天到來，處處都開滿鮮花）。』
有人問：『不落入青紅皁白的是非窠臼，請禪師直說。』歸省禪師說：『落。』
有人問：『什麼是出家人？』歸省禪師說：『緊里頭（指內心要堅定）。』那人進一步問：『如此說來，在家和出家都一樣了？』歸省禪師說：『鹿麻鞋（指粗糙的鞋子，比喻出家人生活簡樸）。』
有人問：『什麼是無縫塔（比喻沒有破綻的境界）？』歸省禪師說：『頭不梳，面不洗（指不拘泥於形式）。』
有人問：『吃了施主的供養，將用什麼來報答？』歸省禪師說：『老僧罪過（指自己修行不夠）。』那人進一步問：『如此說來，萬兩黃金也能消受得？』歸省禪師說：『家醜不外揚（指不要宣揚自己的不足）。』
有人問：『什麼是袖裡乾坤的僧人活計（指僧人的修行生活）？』歸省禪師說：『城東太山廟。』那人說：『不明白其中的意思。』歸省禪師說：『判官手裡筆（指判官手中的筆，比喻掌握生殺大權）。』
【English Translation】 English version Chan Master Guisheng of Guangjiao Temple in Yexian County, Ruzhou, Awarded Purple Robe and Returning Home
He was a native of Jizhou, with the surname Jia. In his youth, he left home at Baoshou Temple in Yizhou and received full ordination. Later, he traveled to the South and visited Chan Master Sheng Nian of Ruzhou. Upon seeing him, Master Sheng Nian raised a bamboo whisk (a common Chan implement) and said, 'You must not call it a bamboo whisk. To call it a bamboo whisk is to be attached (to the truth). Not to call it a bamboo whisk is to turn your back on (the truth). What do you call it?' Master Guisheng stepped forward, snatched the whisk, and threw it down the steps, saying, 'Where is it?' Sheng Nian said, 'Blind!' At these words, Master Guisheng had a great awakening and remained by Sheng Nian's side, attending to his needs for many years.
On the day Master Guisheng opened his hall to teach, he offered incense (a Chan ceremony to show respect) and said, 'This incense is not obtained from elsewhere; it is simply nurtured by the soil and water of Ruzhou.'
Someone asked, 'The ancestral seal (Chan mind-transmission) is passed down from ancestor to ancestor. From whom did the Master receive the Dharma today?' Master Guisheng said, 'The Son of Heaven within the realm (referring to the emperor), the general beyond the borders (referring to frontier generals).' The person continued, 'I, like a dark bird, have received a drop of your guidance. What is the upward (referring to higher) family style (referring to the Chan lineage) like?' Master Guisheng said, 'Fan Kuai was enraged before the Gaozu Hall (referring to Fan Kuai's bravery at the Hongmen Banquet). Know that for ten thousand miles, smoke and dust are extinguished (referring to the merit of pacifying the borderlands).'
Someone asked, 'In the past, when the World Honored One (referring to Shakyamuni Buddha) preached the Dharma, Brahma (referring to the Great Brahma King) personally came. Today, court officials have come to this gathering. What will you instruct?' Master Guisheng said, 'The cries of wild geese passing by in the cold are choked (referring to the sound of geese in the cold season), the chattering of magpies delights people to death (referring to the joyful sound of magpies).' The person continued, 'In that case, the Dharma rain deeply pours down, and humans and gods (referring to humans and deities) rely on you.' Master Guisheng said, 'Clouds part, revealing the moon in every home (referring to clouds dispersing, allowing everyone to see the moon), spring comes, and flowers bloom everywhere (referring to spring arriving, with flowers blooming everywhere).'
Someone asked, 'Without falling into the trap of right and wrong, please speak directly, Master.' Master Guisheng said, 'Fall.'
Someone asked, 'What is a renunciate?' Master Guisheng said, 'Tight inside (referring to inner steadfastness).' The person continued, 'In that case, being at home and being a renunciate are the same?' Master Guisheng said, 'Deer hemp shoes (referring to rough shoes, symbolizing the simple life of a renunciate).'
Someone asked, 'What is a seamless pagoda (a metaphor for a flawless state)?' Master Guisheng said, 'Hair not combed, face not washed (referring to not being attached to formalities).'
Someone asked, 'Having eaten the alms of the donors, what will you use to repay them?' Master Guisheng said, 'This old monk's fault (referring to his own insufficient practice).' The person continued, 'In that case, ten thousand taels of gold can also be consumed?' Master Guisheng said, 'Don't wash your dirty linen in public (referring to not publicizing one's shortcomings).'
Someone asked, 'What is the livelihood of a monk with the universe in his sleeve (referring to the monk's practice life)?' Master Guisheng said, 'The Taishan Temple east of the city.' The person said, 'I don't understand the meaning.' Master Guisheng said, 'The pen in the hand of the judge (referring to the pen in the hand of the judge, a metaphor for holding the power of life and death).'
問。如何是露地白牛 師云。破盆子 學云。意旨如何 師云。堪作什麼。
師一日昇座。僧問才上法堂來時如何 師拍禪床一下 學云。不會意旨如何 師云。無人過價。打與三百。
師上堂云。宗師血脈。或凡或聖。龍樹馬鳴。天堂地獄。鑊湯爐炭。牛頭獄卒。森羅萬象。日月星辰。他方此土。有情無情。以手劃一劃。俱入此宗。此宗眾能殺人。亦能活人。殺人須得殺人刀。活人須得活人句。作么生是活人句。道得么。對眾道看。若道不得。事負平生。珍重。
問。寶劍未出匣時如何 師云。不可錯怪老僧也 進云。出匣后如何 師云。換手捶胸。
問。蓮華未出水時如何 師云。競頭生角 進云。出水后如何 師云。一場懡㦬。
問。十方薄伽梵。一路涅槃門。如何是一路涅槃 師云。洞山見雲門 進云。未審意旨如何 師云。老僧元是冀州人。
問。承古有言。未得入頭。直須覓個入頭。既得入頭。不得事負老僧。意旨如何 師云。獨腳蝦蟆能上樹 學云。意旨如何 師云。野鵲戴席帽。
問。不落言詮。請師便道 師云。西方極樂界 進云。恁么則滿口道不得也 師云。東工樹子大。
問。如何是和尚受用 師云。長三尺。
問。如何是佛法大
【現代漢語翻譯】 現代漢語譯本 問：什麼是露地白牛？（露地：空曠的場地；白牛：比喻純潔、真實的本性）
師父說：破盆子。
學僧問：這句話的意旨是什麼？
師父說：沒什麼用處。 師父有一天升座說法，有僧人問：剛登上法堂時是什麼樣的？
師父拍了一下禪床。
學僧說：不明白，這句話的意旨是什麼？
師父說：沒有人出更高的價錢，白白送你三百。 師父上堂說法：宗師的血脈，或者凡俗或者聖賢，龍樹（Nagarjuna，佛教哲學家）馬鳴（Asvaghosa，佛教詩人），天堂地獄，鑊湯爐炭（地獄刑具），牛頭獄卒（地獄的獄卒），森羅萬象，日月星辰，他方此土（其他地方和這個地方），有情無情（有感情和無感情的），用手劃一下，全部歸入此宗。此宗既能殺人，也能活人。殺人需要有殺人的刀，活人需要有活人的語句。什麼是活人的語句？說得出來嗎？當著大家說出來看看。如果說不出來，就辜負了你的一生。珍重。 問：寶劍未出劍匣時是什麼樣的？
師父說：不要錯怪老僧。
（學僧）進一步問：出匣后是什麼樣的？
師父說：換手捶胸。 問：蓮花未出水面時是什麼樣的？
師父說：競相長出頭角。
（學僧）進一步問：出水后是什麼樣的？
師父說：一場尷尬。 問：十方薄伽梵（Bhagavan，佛的稱號），都通過同一條道路進入涅槃（Nirvana，佛教的最高境界），什麼是這條唯一的涅槃之路？
師父說：洞山（Dongshan，人名）見雲門（Yunmen，人名）。
（學僧）進一步問：不知道這句話的意旨是什麼？
師父說：老僧我原本是冀州人。 問：古人有話說，未入門徑時，必須尋找入門的途徑；已經入門徑后，就不能辜負老僧。這句話的意旨是什麼？
師父說：獨腳的蛤蟆能爬上樹。
學僧問：這句話的意旨是什麼？
師父說：野鵲戴著席帽。 問：不使用任何言語表達，請師父直接說。
師父說：西方極樂世界。
（學僧）進一步問：這樣說就說不盡了。
師父說：東邊的工樹的果實很大。 問：什麼是和尚的受用？
師父說：長三尺。 問：什麼是佛法大意？
【English Translation】 English version Question: What is the white ox in the open field? (Open field: a vast open space; White ox: a metaphor for pure, true nature)
Master: A broken pot.
Student: What is the meaning of this?
Master: It's useless. One day, the Master ascended the Dharma seat. A monk asked: What is it like when you first come to the Dharma Hall?
The Master struck the Zen meditation platform once.
Student: I don't understand. What is the meaning of this?
Master: No one offered a higher price, so I gave it away for three hundred. The Master ascended the hall and said: The bloodline of the patriarchs, whether ordinary or saintly, Nagarjuna (Nagarjuna, Buddhist philosopher), Asvaghosa (Asvaghosa, Buddhist poet), heaven and hell, cauldrons and charcoal braziers (instruments of torture in hell), ox-headed jailers (jailers of hell), all phenomena, the sun, moon, and stars, other lands and this land, sentient and insentient beings, with a wave of the hand, all enter this sect. This sect can kill people, and it can also save people. To kill people, you must have a killing sword; to save people, you must have a saving phrase. What is a saving phrase? Can you say it? Say it in front of everyone. If you can't say it, you will have wasted your life. Treasure this. Question: What is it like when the precious sword is not yet out of its scabbard?
Master: Don't blame this old monk.
(Student) Further asked: What is it like after it is drawn?
Master: Switching hands and beating the chest. Question: What is it like when the lotus flower has not yet emerged from the water?
Master: Competing to grow horns on their heads.
(Student) Further asked: What is it like after it emerges from the water?
Master: A scene of embarrassment. Question: The Bhagavan (Bhagavan, title of the Buddha) of the ten directions all enter Nirvana (Nirvana, the highest state in Buddhism) through the same path. What is this single path to Nirvana?
Master: Dongshan (Dongshan, person's name) saw Yunmen (Yunmen, person's name).
(Student) Further asked: I don't know what the meaning of this is.
Master: This old monk is originally from Jizhou. Question: There is an ancient saying, 'Before entering the gate, you must find a way to enter; after entering the gate, you must not let down the old monk.' What is the meaning of this?
Master: A one-legged toad can climb a tree.
Student: What is the meaning of this?
Master: A wild magpie wears a straw hat. Question: Without using any words, please tell me directly, Master.
Master: The Western Pure Land of Ultimate Bliss.
(Student) Further asked: Then you can't say it all.
Master: The fruits of the eastern Gong tree are large. Question: What is the abbot's enjoyment?
Master: Three feet long. Question: What is the great meaning of the Buddha Dharma?
意 師云。米貴麥賤。
問。維摩丈室不以日月為明。和尚丈室以何為明 師云。眉分八字 學云。不會意旨如何 師云。耳垂雙肩 問。遍歷寰中。未曾逢一人時如何 師云。碗 學云。恁么則碧霄云外無依倚 師云。來曾解開𩋰 學云。錯 師便打。
問。如何是和尚印無量心 師云。放火殺人 學云。慈悲何在 師云。遇明眼人舉似。
問。如何是古佛心 師云。你不高聲問 進云。莫只者個便是也無 師云。是即錯 進云。如何得不錯去 師云。千錯萬錯。
問。如何是無功用智 師云。舉目千山秀。大海湛然清。
問。學人迷路。請師直指 師云。三更不閉戶 進云。此理如何 師云。日午不點燈 問。不在內。不在外。不在中間。未審在什麼處 師云。南斗六。北斗七。
師因童子唸經。問僧。聞唸經聲么 僧云。今日勘破 師云。作家 僧云。草賊大敗 師云。老僧今日失利。
師云。廣教有驗人關．截人機．活人句。還有道得底么。若是道不得。可惜平生。
問。如何是涅槃路 師云。玄沙不出嶺。寶壽不過河 進云。如何是涅槃門 師云。三更無忌諱 進云。此理如何 師云。切忌五更時。
問。如何是密用心處 師云。鬧市裡輥毬 進
【現代漢語翻譯】 現代漢語譯本： 意 師說：『米貴麥賤。』 問：『維摩詰（Vimalakirti，一位著名的在家菩薩）的丈室不用日月照明，和尚（指禪師自己）的丈室用什麼照明？』 師說：『眉分八字。』 學人說：『不明白您的意思。』 師說：『耳垂雙肩。』 問：『走遍天下，未曾遇到一個真正的人，這是什麼境界？』 師說：『碗。』 學人說：『這麼說來，就是碧霄云外，無所依靠了？』 師說：『來，曾經解開𩋰（音同「髻」，髮髻）。』 學人說：『錯了。』 師便打了他。 問：『什麼是和尚您印證的無量心（immeasurable mind）？』 師說：『放火殺人。』 學人說：『慈悲在哪裡？』 師說：『遇到明眼人，把這話告訴他。』 問：『什麼是古佛心（ancient Buddha-mind）？』 師說：『你不要高聲問。』 學人進一步問：『莫非就是這個？』 師說：『說是就是錯。』 學人進一步問：『如何才能不錯？』 師說：『千錯萬錯。』 問：『什麼是無功用智（wisdom without effort）？』 師說：『舉目千山秀，大海湛然清。』 問：『學人迷路了，請師父直接指點。』 師說：『三更不閉戶。』 學人進一步問：『這是什麼道理？』 師說：『日午不點燈。』 問：『不在內，不在外，不在中間，那到底在什麼地方？』 師說：『南斗六，北斗七。』 禪師因為童子唸經，問僧人：『聽到唸經的聲音了嗎？』 僧人說：『今天勘破了。』 師說：『內行。』 僧人說：『草寇大敗。』 師說：『老僧今天失利了。』 師說：『廣教（寺廟名）有檢驗人的關卡、截斷人機鋒的手段、活用語句的方法。還有能說得出來的嗎？如果說不出來，可惜了這一生。』 問：『什麼是涅槃路（path to Nirvana）？』 師說：『玄沙（禪師名）不出嶺，寶壽（禪師名）不過河。』 學人進一步問：『什麼是涅槃門（gate to Nirvana）？』 師說：『三更無忌諱。』 學人進一步問：『這是什麼道理？』 師說：『切忌五更時。』 問：『什麼是秘密用心之處？』 師說：『鬧市裡滾球。』
【English Translation】 English version: Master Yi said, 'Rice is expensive, wheat is cheap.' Question: 'Vimalakirti's (Vimalakirti, a famous lay Bodhisattva) room does not use the sun and moon for light. What does the master's (referring to the Zen master himself) room use for light?' The master said, 'Eyebrows divided into eight strokes.' The student said, 'I don't understand your meaning.' The master said, 'Ears drooping to the shoulders.' Question: 'Having traveled throughout the world, I have not met a single true person. What is this state?' The master said, 'Bowl.' The student said, 'In that case, it is beyond the blue sky, without reliance?' The master said, 'Come, having once untied the 𩋰 (a type of hair knot).' The student said, 'Wrong.' The master then struck him. Question: 'What is the immeasurable mind (immeasurable mind) that you, the master, have sealed?' The master said, 'Setting fire to kill people.' The student said, 'Where is compassion?' The master said, 'When you meet a person with clear eyes, tell him this.' Question: 'What is the ancient Buddha-mind (ancient Buddha-mind)?' The master said, 'Don't ask so loudly.' The student further asked, 'Could it be just this?' The master said, 'To say it is, is wrong.' The student further asked, 'How can one avoid being wrong?' The master said, 'A thousand mistakes, ten thousand mistakes.' Question: 'What is wisdom without effort (wisdom without effort)?' The master said, 'Raising my eyes, a thousand mountains are beautiful; the great sea is serenely clear.' Question: 'This student is lost. Please, master, point directly.' The master said, 'Not closing the door at midnight.' The student further asked, 'What is the principle behind this?' The master said, 'Not lighting a lamp at noon.' Question: 'Not inside, not outside, not in the middle, then where is it?' The master said, 'Southern Dipper six, Northern Dipper seven.' Because a young boy was reciting scriptures, the master asked a monk, 'Do you hear the sound of reciting scriptures?' The monk said, 'Today, I have seen through it.' The master said, 'An expert.' The monk said, 'The bandit army is utterly defeated.' The master said, 'This old monk has suffered a loss today.' The master said, 'Guangjiao (name of a temple) has checkpoints for testing people, methods for cutting off people's sharp retorts, and ways to use phrases actively. Is there anyone who can speak of them? If you cannot speak of them, it is a pity for this life.' Question: 'What is the path to Nirvana (path to Nirvana)?' The master said, 'Xuan Sha (name of a Zen master) does not leave the mountain ridge, Bao Shou (name of a Zen master) does not cross the river.' The student further asked, 'What is the gate to Nirvana (gate to Nirvana)?' The master said, 'No taboos at midnight.' The student further asked, 'What is the principle behind this?' The master said, 'Absolutely avoid the fifth watch.' Question: 'What is the place of secret application of the mind?' The master said, 'Rolling a ball in a crowded marketplace.'
云。未審意旨如何 師云。一任眾人看。
師因病。有僧問。色身病。法身病 師云。江山無阻滯。日月鎮長明。
問。自己面目。為什麼終日不見 師云。拈卻牙齒著 進云。見面后如何 師云。大眾盡皺眉。
師上堂云。達磨西來。法傳東土。直指人心。見性成佛。獨標萬德。物外宣揚。悟之者。纖塵不隔。迷之者。背覺合塵。中下之機。也須子細。莫虛過時光。各各有之。況以西來的意。教外別傳。道契一言。縱橫自在。打破髑髏。揭卻腦蓋。豈不快哉。珍重。
問。維摩默然。文殊讚歎。此意如何 師云。莫埋沒維摩 進云。恁么則清凈道場 師云。錯認定盤星。
問。不把寸刃。便獲全功時如何 師云。不封不樹 進云。未審此意如何 師云。今古不同且應時。
問。古佛舍利為什麼點不上 師云。家藏利器。盜者息心。
問。真性不隨緣。如何得王悟 師云。大洋海底紅塵起。須彌頂上浪滔天 問。無目人來。請師指路 師云。紫羅袋裡盛官誥。金榜題名天下傳 問。如何是道 師云。萬緣俱頓息。夜半繡鴛鴦。
問。如何是學人自己 師以手一劃云。會么 學云。不會 師云。合掌靈山問世尊。
忻州鐵佛院智嵩禪師
僧問。如何是和
【現代漢語翻譯】 現代漢語譯本： 僧：未審意旨如何？（不知道您的意思是什麼？） 師：一任眾人看。（任憑大家去看。）
師因病。有僧問：色身病，法身病？（肉體生病，法身是否也會生病？） 師：江山無阻滯，日月鎮長明。（江山沒有阻礙，日月永遠光明。）
問：自己面目，為什麼終日不見？（真正的自我，為什麼終日都見不到？） 師：拈卻牙齒著。（把牙齒拿掉試試看。） 進云：見面后如何？（見到之後又如何呢？） 師：大眾盡皺眉。（大家都會皺眉頭。）
師上堂云：達磨（Bodhidharma）西來，法傳東土，直指人心，見性成佛，獨標萬德，物外宣揚。悟之者，纖塵不隔；迷之者，背覺合塵。中下之機，也須子細，莫虛過時光。各各有之，況以西來的意，教外別傳，道契一言，縱橫自在，打破髑髏，揭卻腦蓋，豈不快哉！珍重。（達摩祖師從西邊來，把佛法傳到東土，直指人心，使人明心見性，從而成佛，獨自標舉萬種功德，在世俗之外宣揚佛法。領悟的人，即使細微的塵埃也無法阻隔；迷惑的人，背離覺悟而與塵俗相合。中等和下等根器的人，也必須仔細領會，不要虛度光陰。每個人都具有佛性，更何況西來的真意，是教外別傳，道與言語相契合，縱橫自在，打破頭顱，揭開腦蓋，豈不是痛快！珍重。）
問：維摩（Vimalakirti）默然，文殊（Manjusri）讚歎，此意如何？（維摩詰沉默不語，文殊菩薩卻讚歎，這是什麼意思？） 師：莫埋沒維摩。（不要埋沒維摩詰。） 進云：恁么則清凈道場？（這樣說就是清凈的道場了？） 師：錯認定盤星。（錯誤地認定了定盤星。）
問：不把寸刃，便獲全功時如何？（不使用任何武器，就能獲得完全的成功，這是什麼境界？） 師：不封不樹。（不封土，不植樹。） 進云：未審此意如何？（不知道這是什麼意思？） 師：今古不同且應時。（現在和過去不同，要順應時勢。）
問：古佛舍利為什麼點不上？（古代佛陀的舍利為什麼點不燃？） 師：家藏利器，盜者息心。（家裡藏有鋒利的武器，盜賊就會停止作惡的念頭。）
問：真性不隨緣，如何得王悟？（真性不隨因緣而變，如何能讓國王領悟？） 師：大洋海底紅塵起，須彌（Sumeru）頂上浪滔天。（大海底掀起紅塵，須彌山頂上波濤洶涌。） 問：無目人來，請師指路。（沒有眼睛的人來，請您指路。） 師：紫羅袋裡盛官誥，金榜題名天下傳。（紫色的袋子里裝著官府的文書，金榜題名，天下傳揚。） 問：如何是道？（什麼是道？） 師：萬緣俱頓息，夜半繡鴛鴦。（萬種因緣都停止，半夜裡繡鴛鴦。）
問：如何是學人自己？（什麼是學人自己？） 師以手一劃云：會么？（師父用手劃了一下，說：明白嗎？） 學云：不會。（學人說：不明白。） 師：合掌靈山問世尊。（合掌在靈山問釋迦牟尼佛。）
忻州鐵佛院智嵩禪師（Chan Master Zhisong of Tiefo Temple in Xinzhou）
僧問：如何是和尚家風？（什麼是和尚的家風？）
【English Translation】 English version: Monk: I don't understand your intention. What is it? Master: Let everyone see for themselves.
The Master was ill. A monk asked: 'Is it the illness of the physical body or the illness of the Dharma body?' Master: 'The rivers and mountains are without obstruction, the sun and moon are always shining brightly.'
Question: 'Why can't one see one's own face all day long?' Master: 'Try taking out your teeth.' Further question: 'What happens after seeing it?' Master: 'Everyone frowns.'
The Master ascended the Dharma hall and said: 'Bodhidharma (達磨) came from the West, transmitting the Dharma to the East, directly pointing to the human mind, seeing one's nature and becoming a Buddha, uniquely highlighting myriad virtues, proclaiming beyond the mundane. Those who awaken are not separated by even the finest dust; those who are deluded turn their backs on enlightenment and unite with the dust. Those of middling and lower capacity must also be careful and not waste time. Everyone possesses it; moreover, the intention of the coming from the West is a special transmission outside the teachings, the Way accords with a single word, freely and unrestrictedly, breaking the skull, uncovering the brain, wouldn't that be delightful! Treasure this.'
Question: 'Vimalakirti (維摩) is silent, Manjusri (文殊) praises, what is the meaning of this?' Master: 'Don't bury Vimalakirti.' Further question: 'Then is it a pure Dharma place?' Master: 'Mistakenly identifying the polestar.'
Question: 'What is it like when one obtains complete success without using an inch of a blade?' Master: 'No sealing, no planting.' Further question: 'I don't understand the meaning of this.' Master: 'Times are different now and in the past, so one should adapt to the times.'
Question: 'Why can't the relics of ancient Buddhas be lit?' Master: 'If the house has sharp weapons, thieves will give up their intentions.'
Question: 'If true nature does not follow conditions, how can the king attain enlightenment?' Master: 'Red dust rises from the bottom of the great ocean, waves surge on the summit of Mount Sumeru (須彌).' Question: 'A blind person comes, please show him the way.' Master: 'Official decrees are stored in a purple bag, names are inscribed on the golden list and spread throughout the world.' Question: 'What is the Dao?' Master: 'All conditions cease, embroidering mandarin ducks in the middle of the night.'
Question: 'What is the student's own self?' The Master drew a line with his hand and said: 'Do you understand?' The student said: 'I don't understand.' Master: 'Join your palms and ask the World-Honored One on Vulture Peak (靈山).'
Chan Master Zhisong of Tiefo Temple in Xinzhou (忻州鐵佛院智嵩禪師)
Monk: 'What is the family style of the abbot?'
尚家風 師云。鹿羹澹飯 進云。恁么即朝朝相似也 師云。古來鐵佛。今日傳名。
師勘二僧。元是同參。才見。便云。還記相識么 參頭擬議。第二僧打參頭一座具云。何不快祇對和尚 師云。一箭兩垛 師又勘僧。什麼處 僧云。游臺來 師云。還見龍王么 進云。和尚試道看 師云。若教我道。瓦解冰消 僧擬議。
師 云。不通道。
汾州大中寺太子院賜紫善昭禪師(翰林學侍郎贈禮部尚書文公楊億撰語錄序。在本集)
師初開堂。有僧問。靈山一會。迦葉親聞。今日一會。什麼人得聞 師云。大眾側聆 進云。恁么則群生有賴 師云。不因升寶座。爭顯六師能。
問。師唱誰家曲。宗風嗣阿誰 師云。不歷僧祇劫。直出古皇前 進云。恁么則郡城有望 師云。五嶽峰巒秀。四海盡歸朝。
問。虛空權譬喻。隨處得彰名。未審是個什麼物 師云。居天人不測。入地更深埋 進云。恁么則學人雖不識。歷劫盡沾恩 師云。劍良胳膞從他鬧。劈腹開心始是明。
師小參云。莫有人問話么。有即出來 便有僧問。冰綻魚散時如何 師云。水清魚不現。長波自往來 進云。龍王堂居何位 師云。在處存金殿。乾坤我獨尊 進云。恁么則更無過者 師云。按劍誰得妙。當
【現代漢語翻譯】 現代漢語譯本 尚家風，師父說：『鹿肉羹配淡飯。』僧人說：『既然這樣，那就是每天都一樣了。』師父說：『古老的鐵佛，今天才傳出名聲。』
師父考察兩個僧人，原來是同參道友。剛一見面，便問：『還記得相識嗎？』其中一個僧人猶豫不決。第二個僧人打了第一個僧人一下，把他的坐具都打翻了，說：『為什麼不快點回答和尚？』師父說：『一箭雙鵰。』師父又考察一個僧人，問：『從哪裡來？』僧人說：『從五臺山遊歷而來。』師父問：『還見到龍王了嗎？』僧人說：『和尚您試著說看。』師父說：『如果讓我說，那就是瓦解冰消。』僧人猶豫不決。
師父說：『不相信嗎？』
汾州大中寺太子院賜紫善昭禪師（翰林學侍郎贈禮部尚書文公楊億撰語錄序，在本集中）
師父初次開堂說法，有僧人問：『靈山法會上，迦葉尊者親自聽聞。今天這次法會，什麼人能夠聽聞？』師父說：『大眾側耳傾聽。』僧人說：『既然這樣，那麼眾生都有所仰賴了。』師父說：『不因為登上寶座，怎麼能顯出六師外道的無能呢？』
僧人問：『師父您唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『不經歷僧祇劫的修行，直接出現在古佛之前。』僧人說：『既然這樣，那麼郡城的人民都有希望了。』師父說：『五嶽山峰秀麗，四海都歸順朝廷。』
僧人問：『虛空權且作為比喻，隨處都可以彰顯名號。不知道它是個什麼東西？』師父說：『居於天上，天人也無法測度；進入地下，埋藏得更深。』僧人說：『既然這樣，那麼學人雖然不認識它，卻歷經劫數都沾受它的恩澤。』師父說：『劍再鋒利，也只能在胳膊上鬧騰；剖開肚子，敞開心扉，才是真正的明白。』
師父小參時說：『有沒有人要提問？有就出來。』便有僧人問：『冰塊融化，魚兒散開的時候，怎麼樣？』師父說：『水清澈了，魚兒就不顯現；長長的波浪，自顧自地來來往往。』僧人說：『龍王住在什麼位置？』師父說：『到處都存在金殿，天地之間我獨自尊貴。』僧人說：『既然這樣，那麼就沒有誰能超過您了？』師父說：『按劍的人誰能得到精妙之處？』
【English Translation】 English version Shangjia Feng, the master said: 'Deer meat soup with plain rice.' The monk said: 'If that's the case, then it's the same every day.' The master said: 'The ancient iron Buddha, only today is his name spread.'
The master examined two monks, who turned out to be fellow practitioners. As soon as they met, he asked: 'Do you still remember each other?' One of the monks hesitated. The second monk hit the first monk, knocking over his sitting mat, and said: 'Why don't you quickly answer the master?' The master said: 'Killing two birds with one stone.' The master then examined another monk, asking: 'Where do you come from?' The monk said: 'Traveling from Mount Wutai.' The master asked: 'Did you see the Dragon King?' The monk said: 'Master, please try to say it.' The master said: 'If I were to say it, it would be shattered and dissolved like ice.' The monk hesitated.
The master said: 'Don't you believe it?'
Chan Master Shanzhao of Taizi Yuan, Dazhong Temple, Fenzhou, awarded the Purple Robe (preface to the recorded sayings written by Yang Yi, Hanlin Academician and Vice Minister of the Ministry of Rites, posthumously awarded the title of Duke Wen). (in this collection)
When the master first opened the Dharma hall, a monk asked: 'At the Vulture Peak assembly, Venerable Kashyapa personally heard the Dharma. At today's assembly, who will be able to hear it?' The master said: 'The assembly is listening attentively.' The monk said: 'If that's the case, then all sentient beings are relying on it.' The master said: 'If I didn't ascend the precious throne, how could I show the incompetence of the Six Heretical Teachers?'
The monk asked: 'Whose tune is the master singing? Whose ancestral style is he inheriting?' The master said: 'Without going through countless kalpas, directly appearing before the ancient Buddha.' The monk said: 'If that's the case, then the people of the prefecture city have hope.' The master said: 'The peaks of the Five Mountains are beautiful, and the four seas all submit to the court.'
The monk asked: 'Emptiness is used as a metaphor, and its name can be manifested everywhere. I wonder what it is?' The master said: 'Residing in the heavens, even the devas cannot fathom it; entering the earth, it is buried even deeper.' The monk said: 'If that's the case, then although students don't recognize it, they have received its grace throughout countless kalpas.' The master said: 'No matter how sharp the sword is, it can only make trouble on the arm; cutting open the belly and opening the heart is the true understanding.'
The master said during a small Dharma talk: 'Is there anyone who wants to ask a question? If so, come forward.' Then a monk asked: 'When the ice melts and the fish scatter, what happens?' The master said: 'When the water is clear, the fish do not appear; the long waves come and go on their own.' The monk said: 'Where does the Dragon King reside?' The master said: 'Golden palaces exist everywhere, and I alone am honored in the universe.' The monk said: 'If that's the case, then no one can surpass you?' The master said: 'Who can attain the subtlety of wielding a sword?'
人不自傷。
師乃云。若是按劍手。汾陽不奈何。還識得劍么。與你注破。寰中無當克。海內獨橫行。珍重 師上堂云。汾陽門下有西河師子當門據座。但有來者。即便咬殺。有何方便入得汾陽門。見汾陽人。若見汾陽人者。堪與祖佛為師。不見汾陽人。儘是立地死漢。如今還有人入得門么。快須入取。免得事負平生。不是龍門客。切忌遭點額。那個是龍門客。一齊點下。舉起拄杖云。速退。速退。
問。如何是接初機句 師云。汝是行腳僧 進云。如何是辨衲僧句 師云。西方日出卯 進云。如何是正令行時句 師云。千里特來呈舊面 進云。如何是立乾坤句 師云。北俱盧洲長粳米。食者無貪亦不嗔。
師又云。只將此四轉語驗天下衲僧。才見你出來。驗得乃也。
問。如何是學人著力處 師云。嘉州打大象 進云。如何是學人轉身處 師云。陜府灌鐵牛 進云。如何是學人親切處 師云。西河弄師子。
師又云。若人會得此三句語。已辨三玄三要。切須薦取。不是等閑。與大眾頌出曰。
三玄三要事難分 得旨亡言道易親 一句分明該萬象 重陽九月菊華新
便下座。
師因北地寒。僧眾難立。云。且住小參候眷暖。
不經旬日。忽有一僧。兩耳
【現代漢語翻譯】 現代漢語譯本：人不自傷。
師父於是說：『如果是按劍的人，汾陽（Yunmen Wenyan的弟子）也奈何不了他。還認得劍嗎？我來為你點破。天下沒有能抵擋的，海內獨自橫行。珍重！』師父上堂說法：『汾陽門下有西河的獅子，把守門戶據座而坐，只要有人來，就立刻咬死。有什麼方便可以進入汾陽的門，見到汾陽的人？如果見到汾陽的人，就可以做祖師和佛的老師。如果見不到汾陽的人，都是站著死的漢子。現在還有人能進入這扇門嗎？趕快進入，免得辜負一生。不是龍門的客人，切忌被點額。』 哪個是龍門的客人？一齊點下來。舉起拄杖說：『快退！快退！』
問：『如何是接引初學者的語句？』 師父說：『你是行腳僧。』 進而言之：『如何是辨別衲僧（指雲遊僧人）的語句？』 師父說：『西方日出卯時。』 進而言之：『如何是正令施行時的語句？』 師父說：『千里迢迢來呈現舊面目。』 進而言之：『如何是樹立乾坤的語句？』 師父說：『北俱盧洲（佛教傳說中的四大部洲之一）出產長粳米，食用的人沒有貪慾也沒有嗔恨。』
師父又說：『只用這四句轉語來檢驗天下的衲僧。只要看到你出來，就能驗證你。』
問：『如何是學人著力之處？』 師父說：『嘉州（今四川樂山）打大象。』 進而言之：『如何是學人轉身之處？』 師父說：『陜府（今河南陜縣）灌鐵牛。』 進而言之：『如何是學人親切之處？』 師父說：『西河（古地名，今山西境內）弄獅子。』
師父又說：『如果有人領會這三句語，就已經辨別了三玄三要。一定要領會，不是等閑之事。』 與大眾一起頌道：
『三玄三要事難分， 得旨忘言道易親， 一句分明該萬象， 重陽九月菊華新。』
便下座。
師父因為北方寒冷，僧眾難以站立，說：『暫且停止小參，等候天氣轉暖。』
不到十天，忽然有一個僧人，兩耳...
【English Translation】 English version: A person does not harm themselves.
The Master then said, 'If it is a sword-wielding hand, Fen-yang (disciple of Yunmen Wenyan) cannot do anything about it. Do you still recognize the sword? I will point it out for you. There is no one in the world who can resist it, and it roams alone within the seas. Treasure it!' The Master ascended the hall and said, 'Under Fen-yang's gate, there is a lion from Xihe (ancient place name) guarding the gate and sitting in its seat. As soon as someone comes, it immediately bites them to death. What convenient way is there to enter Fen-yang's gate and see Fen-yang's people? If you see Fen-yang's people, you are worthy to be a teacher of the ancestors and Buddhas. If you do not see Fen-yang's people, you are all standing dead men. Is there anyone who can enter this gate now? Hurry up and enter, lest you fail your whole life. If you are not a guest of the Dragon Gate, be careful not to be marked on the forehead.' Who are the guests of the Dragon Gate? Mark them all down. Raising his staff, he said, 'Retreat! Retreat!'
Question: 'What is the phrase for receiving beginners?' The Master said, 'You are a traveling monk.' He continued, 'What is the phrase for distinguishing a patched-robe monk (referring to wandering monks)?' The Master said, 'The sun rises in the west at the hour of mao (5-7 am).' He continued, 'What is the phrase when the correct order is being carried out?' The Master said, 'Coming from a thousand miles away to present the old face.' He continued, 'What is the phrase for establishing heaven and earth?' The Master said, 'In Uttarakuru (one of the four continents in Buddhist cosmology), there is long-grain rice. Those who eat it have neither greed nor anger.'
The Master also said, 'Just use these four turning phrases to test all the patched-robe monks in the world. As soon as I see you come out, I can verify you.'
Question: 'What is the place where the student exerts effort?' The Master said, 'Jiazhou (now Leshan, Sichuan) beats the big elephant.' He continued, 'What is the place where the student turns around?' The Master said, 'Shanfu (now Shan County, Henan) irrigates the iron ox.' He continued, 'What is the place where the student is intimate?' The Master said, 'Xihe (ancient place name, within Shanxi) plays with the lion.'
The Master also said, 'If someone understands these three phrases, they have already distinguished the Three Mysteries and Three Essentials. You must realize it; it is not a trivial matter.' He chanted with the assembly:
'The Three Mysteries and Three Essentials are difficult to distinguish, Obtaining the meaning and forgetting the words, the Way is easy to be close to, One phrase clearly encompasses all phenomena, On the ninth day of the ninth month, the chrysanthemums are newly blooming.'
Then he descended from the seat.
Because the north was cold and the monks had difficulty standing, the Master said, 'Let's stop the small assembly for now and wait for the weather to warm up.'
In less than ten days, suddenly there was a monk with both ears...
帶環。手持金錫。來到方丈。云。和尚何得住卻小參。眾中自有不憚寒暑為佛法者。當中見有六人是法器。言訖而退。不知處所。
師卻小參。乃成一頌。
胡僧金錫光 請法照汾陽 六人成大器 今我為提綱
師上堂云。汾陽有三訣。衲僧難辨別。更擬問如何。拄杖驀頭掣。
便有僧問。如何是三訣 師便打 僧禮拜 師有頌。
第一訣 接引無時節 巧語不能詮 云綻青天月
第二訣 舒光辨賢哲 問答利生心 技卻眼中楔
第三訣 西國胡人說 濟水過新羅 舶地用鑌鐵
且道三訣語還有會底么。有會底。通露訊息。要知遠近。莫只么地記言記語。便當平生。有什麼利益。不用久立。珍重。
問。如何是祖師西來意 師云。多年松樹饒皴散。心間自有一條明 問。如何是賓中賓 師云。合掌庵前問世尊 學云。如何是賓中主 師云。對面無儔侶 學云。如何是主中賓 師云。陣雲橫海上。拔劍攪龍門 學云。如何是主中主 師云。三頭六臂擎天地。忿怒那吒撲帝鐘。
問。凡有問答。賓主各逞嘉奇。少室無言。將何委的 師云。千人叢里。罕逢此問 學云。千山萬水來於此。已奉慈悲事坦然 師云。坐斷日頭天地黑。萬象森羅
【現代漢語翻譯】 現代漢語譯本： 一位帶著環飾、手持金錫（一種金屬錫杖）的僧人來到方丈室，說道：『和尚為何停止了小參（一種簡短的禪修開示）？大眾之中自有不畏寒暑、為佛法奉獻的人。我看到其中有六人是可造之材。』說完便消失了，不知去了哪裡。
師父因此重新開始小參，並作了一首偈頌：
『胡僧金錫光，請法照汾陽（地名，也是禪師的稱號）。六人成大器，今我為提綱。』
師父上堂說法時說：『汾陽有三訣（三種訣竅），衲僧（雲遊僧人）難以辨別。如果還想問如何，就用拄杖當頭打去。』
便有僧人問道：『如何是三訣？』師父便打了他。僧人禮拜。師父作了一首偈頌：
『第一訣，接引無時節，巧語不能詮，云綻青天月。
第二訣，舒光辨賢哲，問答利生心，技卻眼中楔。
第三訣，西國胡人說，濟水過新羅（古國名），舶地用鑌鐵。』
『且說這三訣語，還有人能領會嗎？有人能領會。通透地顯露訊息。要知道遠近，不要只是這樣記言記語，就當作一生所學。有什麼利益呢？不用久站，珍重。』
有人問：『如何是祖師西來意（禪宗的根本宗旨）？』師父說：『多年松樹饒皴散，心間自有一條明。』有人問：『如何是賓中賓？』師父說：『合掌庵前問世尊（釋迦牟尼佛）。』學人問：『如何是賓中主？』師父說：『對面無儔侶。』學人問：『如何是主中賓？』師父說：『陣雲橫海上，拔劍攪龍門。』學人問：『如何是主中主？』師父說：『三頭六臂擎天地，忿怒那吒撲帝鐘。』
有人問：『凡有問答，賓主各逞嘉奇，少室（指達摩祖師）無言，將何委的？』師父說：『千人叢里，罕逢此問。』學人說：『千山萬水來於此，已奉慈悲事坦然。』師父說：『坐斷日頭天地黑，萬象森羅。』
【English Translation】 English version: A monk wearing rings and holding a golden staff (a metal staff) came to the abbot's room and said, 'Why has the Abbot stopped the short Dharma talk (a brief Zen teaching)? Among the assembly, there are those who do not fear the cold and heat and dedicate themselves to the Buddha Dharma. I see that there are six among them who are vessels of the Dharma.' After speaking, he disappeared, and no one knew where he went.
The Master therefore resumed the short Dharma talk and composed a verse:
'The Hu (non-Chinese) monk's golden staff shines, requesting the Dharma to illuminate Fenyang (place name, also a title for a Zen master). Six people will become great vessels; now I will provide the outline.'
When the Master ascended the Dharma hall, he said, 'Fenyang has three secrets (three key points), which are difficult for traveling monks to discern. If you still want to ask how, I will strike you on the head with my staff.'
Then a monk asked, 'What are the three secrets?' The Master struck him. The monk bowed. The Master composed a verse:
'The first secret: receiving and guiding has no fixed time; skillful words cannot explain it; clouds part to reveal the moon in the blue sky.'
'The second secret: radiating light to distinguish the wise and virtuous; questions and answers benefit living beings; skillfully remove the wedge from the eye.'
'The third secret: the Hu (non-Chinese) people of the Western Lands speak of it; crossing the Ji River to Silla (ancient kingdom name); using fine steel in the port.'
'Furthermore, speaking of these three secrets, is there anyone who can understand them? There are those who can understand. Thoroughly reveal the message. If you want to know the near and far, do not just memorize words and phrases and take that as your life's learning. What benefit is there? Do not stand for long. Treasure this.'
Someone asked, 'What is the meaning of the Patriarch's coming from the West (the fundamental principle of Zen Buddhism)?' The Master said, 'The old pine tree has many wrinkles; in the heart, there is a clear path.' Someone asked, 'What is guest within guest?' The Master said, 'Join your palms and ask Shakyamuni Buddha before the hermitage.' A student asked, 'What is guest within host?' The Master said, 'No companion opposite.' A student asked, 'What is host within guest?' The Master said, 'Battle clouds lie across the sea; draw the sword and stir the Dragon Gate.' A student asked, 'What is host within host?' The Master said, 'Three heads and six arms support heaven and earth; the wrathful Nezha strikes the imperial bell.'
Someone asked, 'In all questions and answers, the guest and host each display their excellence; Shaoshi (referring to Bodhidharma) is silent; what can be relied upon?' The Master said, 'Among a thousand people, it is rare to encounter this question.' A student said, 'Having come here through thousands of mountains and rivers, I have already offered compassionate service with a clear mind.' The Master said, 'Sitting and cutting off the sun, heaven and earth are dark; myriad phenomena are vast and numerous.'
在目前 學云。官不容針。私通車馬。學人禮拜 師云。不禮拜。更待何時。
問。如何是一句前事 師云。不落言詮明的旨。纖毫才動即參差 學云。如何是一句後事 師云。兩陣相逢不迴避 學云。恁么則透皮徹骨去也 師云。橫拖倒拽任塵漫 學云。終不敢事負和尚 師云。至孝是重華。
問。如何是法眼 師云。已曾[翟*支]瞎 學云。未審向上事如何 師云。撈天摸地。
問。久響汾陽威勢全。略展金毛示眾看 師云。三日後露 學云。恁么則學人退身三步 師云。一月后再來。
問。祖師心印。絕有言詮。臨機一句事如何 師云。三千里外看途程 學云。恁么即退後去也 師云。萬仞峰巒。不離此處。
問。問問不轉時如何 師云。龍馬加鞭急。鑾鈴響洛川。
問。布鼓當軒擊。誰是知音者 師云。停鋤傾麥飯。臥草不抬頭。
問。久響西河師子。及乎到來。為什麼不見 師云。汝識獅子 學云。恁么則大眾盡得隨喜 師云。腦裂始知忙。
問。正法門中。如何是和尚得入處 師云。眾星攢夜月。不落紫微宮 學云。恁么則朗月獨當天也 師云。不昧夜行人。
師上堂云。一切眾生本源佛性。譬如明月當空。只為浮雲遮障。不得顯現 便有僧
【現代漢語翻譯】 現代漢語譯本： 當時，學人學云問道。師父說：『官府里連針都容不下，私下裡卻能通行車馬。』學人行禮拜見，師父說：『不禮拜，更待何時？』
問：『如何是一句前事？』師父說：『不落在言語詮釋中，明白那個旨意。稍微動一點念頭就差之千里。』學人問：『如何是一句後事？』師父說：『兩軍對陣，毫不迴避。』學人說：『這樣說來，就是透徹理解了。』師父說：『橫拖倒拽，任憑塵土飛揚。』學人說：『終究不敢辜負和尚您。』師父說：『至孝之人就是重華（舜帝）。』
問：『如何是法眼？（指能看清事物本質的智慧）』師父說：『已經瞎了。』學人問：『不知向上之事如何？』師父說：『撈天摸地。』
問：『久聞汾陽（地名，也代指汾陽善昭禪師）威名遠揚，略微展示一下金毛獅子的威風給大眾看看。』師父說：『三天後揭露。』學人說：『這樣，學人就退後三步。』師父說：『一個月后再來。』
問：『祖師的心印，無法用言語表達。臨機應變的一句話是什麼？』師父說：『三千里外看行程。』學人說：『這樣我就退後了。』師父說：『萬仞高峰，不離此處。』
問：『問來問去，無法轉圜時如何？』師父說：『龍馬加鞭，鑾鈴響徹洛川。』
問：『用布做的鼓在大庭廣眾之下敲擊，誰是知音者？』師父說：『停下鋤頭，吃著粗飯，躺在草地上，不抬頭。』
問：『久聞西河（地名）獅子的威名，等到來時，為什麼看不見？』師父說：『你認識獅子嗎？』學人說：『這樣，大眾都應該隨喜讚歎。』師父說：『頭破血流才知道忙碌。』
問：『在正法門中，和尚您是如何進入的？』師父說：『眾星拱衛著夜月，不落在紫微宮中。』學人說：『這樣，就是朗朗明月獨自照耀天空了。』師父說：『不會迷惑夜行人。』
師父上堂說法：『一切眾生本來就具有佛性，就像明月當空，只是因為浮雲遮蔽，無法顯現。』這時，就有一個僧人...
【English Translation】 English version: At that time, the student Xueyun asked. The master said, 'The government cannot tolerate even a needle, yet private traffic of carriages and horses is allowed.' The student bowed in reverence, and the master said, 'If not now, when should you bow?'
Question: 'What is a statement before the event?' The master said, 'Not falling into verbal explanations, understand the meaning. The slightest movement of thought leads to great divergence.' The student asked, 'What is a statement after the event?' The master said, 'When two armies meet, do not retreat.' The student said, 'In that case, it is a thorough understanding.' The master said, 'Dragging and pulling, let the dust fly.' The student said, 'I would never dare to let the master down.' The master said, 'Supreme filial piety is Chonghua (Emperor Shun).'
Question: 'What is the Dharma Eye? (referring to the wisdom to see the essence of things)' The master said, 'Already blind.' The student asked, 'How is the matter of upward progress?' The master said, 'Groping for the sky and touching the earth.'
Question: 'I have long heard of the prestige of Fenyang (place name, also referring to Zen Master Fenyang Shanzhao), please show the golden-haired lion's might to the public.' The master said, 'Revealed after three days.' The student said, 'In that case, I will take three steps back.' The master said, 'Come back in a month.'
Question: 'The mind-seal of the Patriarchs cannot be expressed in words. What is the phrase for adapting to the situation?' The master said, 'Look at the journey from three thousand miles away.' The student said, 'Then I will retreat.' The master said, 'The ten-thousand-仞 (rèn) peaks are not apart from here.'
Question: 'What if the questions and answers cannot be resolved?' The master said, 'The dragon horse is urged on with a whip, and the bells resound in Luochuan.'
Question: 'Beating a cloth drum in public, who is the one who understands the music?' The master said, 'Stop hoeing, eat coarse rice, lie on the grass, and do not look up.'
Question: 'I have long heard of the lion of Xihe (place name), but why can't I see it when I arrive?' The master said, 'Do you recognize the lion?' The student said, 'In that case, everyone should rejoice and praise.' The master said, 'Only when your head is broken do you realize how busy you are.'
Question: 'In the Dharma gate of the true teaching, how does the master enter?' The master said, 'The stars surround the night moon, not falling in the Purple Palace.' The student said, 'In that case, the bright moon shines alone in the sky.' The master said, 'It does not confuse the night traveler.'
The master ascended the platform and said, 'All sentient beings inherently possess Buddha-nature, like a bright moon in the sky, but it is obscured by floating clouds and cannot be revealed.' Then, there was a monk...
問。明月當天。卻被片云遮時如何 師云。老僧有過。阇梨須知 學云。恁么則分明辨的 師云。退後莫思量。
問。舉步涉千溪。尋源轉迷路。箇中一句子。請師為提撕 師云。千年無影樹。今日見枝何 學云。若不申此問。爭得見師機 師云。瞽人看畫壁。
師上堂云。夫說法看。須及時節。觀根投機。應病用藥。不及時節。總喚作非時語。所以楞嚴會上云。欲知佛性義。當觀時節因緣。若明君臣父子。邪正觸凈。顯然自分。喚作野老謳歌。皇道坦然。佛法現前。擒縱自在。生殺臨機。或明賓中主。或明主中賓。或明賓中賓。或明主中主。或兼帶。或探影草。或一句中有三玄三要。還有問者么。出來對眾商量 時有僧問。智慧門難解難入。學人不會。請師直指 師云。真正無私語。句下要分明 學云。恁么則謝師親開方便門也 師云。千萬年后。不得忘卻。
問。靈龜未兆時如何 師云。海里搖船笑。舉棹望程途。
問。甘露水頻淋。為什麼百草不生芽 師云。田疏不貯水。龍王爭那何。
問。寒暑漸盛。貧者何依 師云。不掛無私服。終日樂咍咍 學云。恁么則應不孤露也 師云。深巖隱不得。露地不彰形。
問。如何是道場 師云。下腳不得 問。不悟祖宗。不信大道
【現代漢語翻譯】 問：明月當空，卻被一片云遮住時，該如何是好？ 師父說：『老僧有過失，你這位阇梨（acarya，弟子）應該知道。』 學僧說：『既然如此，那就分明辨別清楚。』 師父說：『退後，不要思量。』 問：舉步走過千萬條溪流，尋找源頭反而迷失了道路。請師父為我提點一句。 師父說：『千年沒有影子的樹，今天看見了什麼枝條？』 學僧說：『若不提出這個問題，怎能見到師父的機鋒？』 師父說：『瞎子看墻上的畫。』 師父上堂說法：『說法要看準時機，觀察眾生的根器，對癥下藥。不合時宜，都叫做非時語。所以《楞嚴經》上說：想要知道佛性的意義，應當觀察時節因緣。如果明白君臣父子、邪正凈穢，自然會分清楚。這就叫做鄉野老人的歌唱，皇道坦蕩，佛法現前，擒縱自在，生殺予奪都在當下。或者說明賓中主，或者說明主中賓，或者說明賓中賓，或者說明主中主。或者兼帶，或者探影草，或者一句話中包含三玄三要。還有人要問嗎？出來當衆商量。』 當時有個僧人問：『智慧之門難以理解難以進入，學人不會，請師父直接指點。』 師父說：『真正沒有私心的話語，句下要分明。』 學僧說：『既然如此，就感謝師父親自開啟方便之門了。』 師父說：『千萬年后，不要忘記。』 問：靈龜還未顯現徵兆時，該如何是好？ 師父說：『在海里搖船嬉笑，舉起船槳眺望前方的路程。』 問：甘露水頻繁淋灑，為什麼百草不生芽？ 師父說：『田地疏鬆不能儲水，龍王又能怎麼樣呢？』 問：寒暑漸漸逼近，貧窮的人依靠什麼？ 師父說：『不穿無私的衣服，整天都樂呵呵。』 學僧說：『既然如此，那就不應該孤獨無依了。』 師父說：『深深的巖石里隱藏不住，露天的地方也顯現不出形跡。』 問：什麼是道場？ 師父說：『無法落腳的地方。』 問：不領悟祖師的禪宗，不相信大道。
【English Translation】 Question: When the bright moon is in the sky, but it is covered by a piece of cloud, what should be done? The master said: 'The old monk has made a mistake. You, the acarya (disciple), should know.' The student monk said: 'If so, then distinguish clearly.' The master said: 'Step back and do not contemplate.' Question: Taking steps to cross thousands of streams, seeking the source but getting lost. Please, master, give me a hint in one sentence. The master said: 'A tree without a shadow for a thousand years, what branches do you see today?' The student monk said: 'If I didn't ask this question, how could I see the master's quick wit?' The master said: 'A blind man looking at a painting on the wall.' The master ascended the platform and said: 'Preaching the Dharma must be timely, observing the faculties of sentient beings, and prescribing medicine according to the illness. If it is not timely, it is called untimely speech. Therefore, the Surangama Sutra says: If you want to know the meaning of Buddha-nature, you should observe the conditions of time and causality. If you understand the relationship between ruler and subject, father and son, and the difference between right and wrong, defilement and purity, you will naturally distinguish them clearly. This is called the singing of an old man in the countryside, the imperial way is open and clear, the Buddha-dharma is present, capturing and releasing are free, and killing and giving life are at hand. Or explain the guest within the host, or explain the host within the guest, or explain the guest within the guest, or explain the host within the host. Or combine, or explore the shadow of the grass, or one sentence contains the three mysteries and three essentials. Is there anyone who wants to ask? Come out and discuss it in public.' At that time, a monk asked: 'The gate of wisdom is difficult to understand and difficult to enter. The student does not understand. Please, master, point it out directly.' The master said: 'Truly selfless words, the meaning beneath the sentence must be clear.' The student monk said: 'If so, then thank you, master, for personally opening the gate of expedient means.' The master said: 'Do not forget it after ten million years.' Question: When the spiritual tortoise has not yet shown any signs, what should be done? The master said: 'Laughing while rowing a boat in the sea, raising the oar and looking at the road ahead.' Question: Sweet dew is frequently sprinkled, why do the hundred grasses not sprout? The master said: 'The field is sparse and cannot store water, what can the Dragon King do?' Question: The cold and heat are gradually approaching, what do the poor rely on? The master said: 'Not wearing selfless clothes, happy all day long.' The student monk said: 'If so, then one should not be lonely and helpless.' The master said: 'Cannot be hidden in deep rocks, and cannot show form in open ground.' Question: What is a Bodhimanda (道場, place of enlightenment)? The master said: 'A place where one cannot set foot.' Question: Not understanding the Zen of the ancestral masters, not believing in the Great Way.
時如何 師云。打破琉璃卵。透出鳳皇兒 學云。今日親見和尚也 師云。三千里外算途程。
問。匹馬單搶。離群獨戰時如何 師云。舉手不拈弓。低頭失卻箭 學云。和尚是大善知識。為什麼如此 師云。敗將不斬。
問。學人慾涉雲霄去。到彼如何為有情 師云。塞外將軍行正令。不展紅旗得勝歸。
問。面前無障礙。為什麼開口不得。 師云。盡日無言說。喃今語更新 學云。恁么則已能師子吼也 師云。不用野干鳴 學人便喝 師云。恰是 學人擬議 師便喝 學人禮拜 師云。敗將不斬。
問。如何是衲衣下事 師云。赫赤窮漢 學云。乞師方便。指妙捷句來看 師云。木女穿針山色秀。名人牽線海云生。
問。如何是祖師西來意。 師云。徹骨徹髓 學云。此意如何 師云。遍天遍地。
問。涅槃無異路。方便有多門。作么生是無異路底句 師云。鐘鼓分明在。日月不曾昏 學云。恁么則狗子吠人聲 師云。不咬破人衣。
問。若真修道人。不見世間過。未審不見個什麼過 師云。雪埋夜月深三尺。陸地行舟萬里程 學云。和尚是何心行 師云。卻是你心行。
師上堂。才升座。便有僧問。從上一人行棒。一人行喝。未審成得個什麼邊事 師云。總
【現代漢語翻譯】 現代漢語譯本： 問：當下如何？ 師父說：『打破琉璃卵，透出鳳凰兒。』 學人說：『今日親見和尚您了。』 師父說：『三千里外才開始計算路程。』 問：單槍匹馬，離群獨自戰鬥時如何？ 師父說：『舉手卻不拈弓，低頭反而失卻箭。』 學人說：『和尚您是大善知識，為什麼如此說？』 師父說：『敗將不斬。』 問：學人想要涉足雲霄而去，到達彼岸后如何才能利益有情眾生？ 師父說：『塞外將軍施行嚴正的軍令，不需展開紅旗就能得勝歸來。』 問：面前沒有障礙，為什麼卻無法開口說話？ 師父說：『整日沒有言語，喃喃自語反而更新鮮。』 學人說：『這麼說來，我已經能夠發出獅子吼了？』 師父說：『不需要野干（一種野獸）的鳴叫。』 學人便喝一聲。 師父說：『恰好是這樣。』 學人想要議論。 師父便喝一聲。 學人禮拜。 師父說：『敗將不斬。』 問：如何是衲衣（僧人的衣服）下的事？ 師父說：『赤貧的窮漢。』 學人說：『乞求師父方便，指示精妙的語句讓我看看。』 師父說：『木女穿針山色秀，名人牽線海云生。』 問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？ 師父說：『徹骨徹髓。』 學人說：『此意如何？』 師父說：『遍天遍地。』 問：涅槃（Nirvana）沒有不同的道路，方便法門卻有很多。什麼是沒有不同道路的那一句？ 師父說：『鐘鼓分明地存在，日月不曾昏暗。』 學人說：『這麼說來，狗叫的聲音也是如此？』 師父說：『不咬破人的衣服。』 問：如果真是修道人，就不見世間的過錯。請問不見的是什麼過錯？ 師父說：『雪埋夜月深三尺，陸地行舟萬里程。』 學人說：『和尚您是怎樣的心行？』 師父說：『恰恰是你的心行。』 師父上堂，剛升座，便有僧人問：『從前有一個人行棒，一個人行喝，不知道成就了什麼事？』 師父說：『總（總）。』
【English Translation】 English version: Question: What about the present moment? The Master said: 'Break the crystal egg, and a phoenix emerges.' The student said: 'Today, I have personally seen the Master.' The Master said: 'Only after three thousand miles do you start calculating the journey.' Question: What about when a lone horse and spear fight alone, separated from the group? The Master said: 'Raising your hand, you don't hold the bow; lowering your head, you lose the arrow.' The student said: 'Master, you are a great and wise teacher, why do you say this?' The Master said: 'A defeated general is not executed.' Question: If a student wants to ascend to the clouds, how can they benefit sentient beings upon arrival? The Master said: 'The general beyond the border enforces strict orders, winning victory without unfurling the red flag.' Question: There are no obstacles in front of me, so why can't I open my mouth to speak? The Master said: 'All day there is no speech, but mumbling new words.' The student said: 'In that case, I can already roar like a lion?' The Master said: 'No need for the jackal's cry.' The student then shouts. The Master said: 'Exactly so.' The student hesitates. The Master then shouts. The student bows. The Master said: 'A defeated general is not executed.' Question: What is the matter beneath the kasaya (monk's robe)? The Master said: 'An utterly destitute pauper.' The student said: 'I beg the Master for a convenient, insightful phrase to see.' The Master said: 'A wooden woman threads a needle, the mountain scenery is beautiful; a famous person pulls the thread, and sea clouds arise.' Question: What is Bodhidharma's intention in coming from the West (Zushi Xilai Yi)? The Master said: 'Penetrating to the bone and marrow.' The student said: 'What is this intention?' The Master said: 'Pervading heaven and earth.' Question: Nirvana (Nirvana) has no different paths, but there are many expedient means. What is the phrase that describes the path without difference? The Master said: 'The bell and drum are clearly present, the sun and moon have never dimmed.' The student said: 'In that case, is the sound of a dog barking also like this?' The Master said: 'It doesn't tear people's clothes.' Question: If one is truly a cultivator of the Way, they do not see the faults of the world. I venture to ask, what faults are not seen? The Master said: 'Snow buries the night moon three feet deep, sailing a boat on land for ten thousand miles.' The student said: 'What is the nature of the Master's mind?' The Master said: 'It is precisely the nature of your mind.' The Master ascended the platform. As soon as he sat down, a monk asked: 'In the past, one person wielded a stick, and another shouted. I wonder what was accomplished?' The Master said: 'Total (Zong).'
不曾用 學云。堪嗟楚下鐘離昧 師云。庶子當機失戰場 學人便喝 師云。作家 學人禮拜 師云。卻不作家。以拄杖點。便喝。
問。大悲千手眼。如何是正眼 師云。瞎 學云。恁么則一條拄杖兩人舁 師云。三家村裡喝巴歌 學云。恁么則和尚同在里頭 師云。謝汝慇勤。
問。殺父殺母。佛前懺悔。殺佛殺祖。向什麼處懺悔 師云。燈連挑夜月。度盡幾多人 學云。恁么則水精宮裡觀明月 師云。映輝明寶燭。家赫爍旌幢。
問。日裡不點燈即不問。如何是黑裡不揚眉 師云。床底掃不出 學云。恁么則和尚同是用心人也 師云。天外豈能知。
師上堂。大眾方集。便有僧問。如何是汾陽境 師云。子夏峰高登者少。西河水滿問津多 學云。如何是境中人 師云。坐久看風信。燒香燭聖燈。
師遍歷諸叢。洞達淵旨。因與戒禪師語及曹洞機要。遂云。
五位參尋切要知 纖毫才動已相違 金剛透匣誰能用 唯有那吒第一機 舉目便令三界靜 振鈴還使九天歸 正中妙夫通回互 擬擬鋒铓失卻威
師因頌五位才畢。便有僧問。如何是正中來 師云。旱地蓮華朵朵開 學云。開后如何 師云。金蕊銀絲承玉露。高僧不坐鳳皇臺 問。如何是正中偏 師
【現代漢語翻譯】 現代漢語譯本：
不曾用，學人問道。師父說：『可嘆鐘離昧在楚地失敗。』師父說：『庶子在關鍵時刻失去了戰場。』學人隨即大喝一聲。師父說：『像個內行。』學人行禮。師父說：『卻不像個內行。』用拄杖點地，隨即大喝一聲。
學人問：『大悲千手眼（Avalokiteśvara's thousand hands and eyes，觀世音菩薩的千手千眼），如何是正眼？』師父說：『瞎。』學人說：『如此說來，就是一條拄杖兩個人抬了。』師父說：『三家村裡唱著粗俗的歌。』學人說：『如此說來，和尚也同在其中。』師父說：『謝謝你的關心。』
學人問：『殺父殺母，在佛前懺悔。殺佛殺祖，向什麼地方懺悔？』師父說：『燈連著挑亮，照亮夜月，度過了多少人。』學人說：『如此說來，就像在水晶宮裡觀賞明月。』師父說：『映照著明亮的寶燭，家家戶戶都閃耀著旗幟。』
學人問：『白天不點燈就不問了，如何是黑夜裡不揚眉？』師父說：『床底下掃不出來。』學人說：『如此說來，和尚也是個用心的人。』師父說：『天外怎麼能知道。』
師父上堂，大眾聚集。便有僧人問：『如何是汾陽（Fenyang，地名）的境界？』師父說：『子夏峰（Zixia Peak，山峰名）高，攀登的人少。西河（Xi River，河流名）水滿，詢問渡口的人多。』學人說：『如何是境界中的人？』師父說：『久坐觀看風向，燒香點燭供奉聖燈。』
師父走遍各個寺廟，通達精深的旨意。因為和戒禪師（Jie Chan Shi，人名）談到曹洞宗（Caodong school，佛教宗派）的機要，於是說：
五位參尋切要知，纖毫才動已相違。 金剛透匣誰能用，唯有那吒（Nezha，佛教護法神）第一機。 舉目便令三界靜，振鈴還使九天歸。 正中妙夫通回互，擬擬鋒铓失卻威。
師父因為頌完五位，便有僧人問：『如何是正中來？』師父說：『旱地上蓮花朵朵開。』學人說：『開后如何？』師父說：『金蕊銀絲承玉露，高僧不坐鳳凰臺。』問：『如何是正中偏？』師 English version:
Without using, a student asked. The master said, 'It's a pity that Zhong Limei (Zhong Limei, a historical figure) failed in Chu.' The master said, 'The son lost the battlefield at the crucial moment.' The student then shouted loudly. The master said, 'Like an expert.' The student bowed. The master said, 'But not like an expert.' He tapped the ground with his staff and then shouted loudly.
A student asked, 'The Great Compassionate One with a Thousand Hands and Eyes (Avalokiteśvara's thousand hands and eyes), what is the true eye?' The master said, 'Blind.' The student said, 'In that case, it's like one staff being carried by two people.' The master said, 'Singing vulgar songs in the village of three families.' The student said, 'In that case, the monk is also in it.' The master said, 'Thank you for your concern.'
A student asked, 'Killing father and mother, repenting before the Buddha. Killing Buddha and patriarch, where to repent?' The master said, 'Lighting the lamp continuously, illuminating the night moon, how many people have been saved.' The student said, 'In that case, it's like watching the bright moon in the crystal palace.' The master said, 'Reflecting the bright precious candles, every household shines with flags.'
A student asked, 'Not asking about not lighting a lamp during the day, what is not raising eyebrows in the dark?' The master said, 'Cannot be swept out from under the bed.' The student said, 'In that case, the monk is also a person who puts his heart into it.' The master said, 'How can one know outside the sky.'
The master ascended the hall, and the crowd gathered. Then a monk asked, 'What is the realm of Fenyang (Fenyang, a place name)?' The master said, 'Zixia Peak (Zixia Peak, the name of a mountain) is high, and few people climb it. The water of the Xi River (Xi River, the name of a river) is full, and many people ask about the ferry.' The student said, 'What is the person in the realm?' The master said, 'Sitting for a long time watching the wind direction, burning incense and lighting candles to worship the holy lamp.'
The master traveled all the temples, understanding the profound meaning. Because he talked with Chan Master Jie (Jie Chan Shi, a person's name) about the essentials of the Caodong school (Caodong school, a Buddhist sect), he said:
It is essential to know the five positions of inquiry, the slightest movement is already contrary. Who can use the Vajra that penetrates the box, only Nezha (Nezha, a Buddhist protector deity) has the first opportunity. Raising the eyes makes the three realms quiet, shaking the bell also makes the nine heavens return. The wonderful husband in the center communicates reciprocally, intending to lose the power of the sharp edge.
Because the master finished chanting the five positions, a monk asked, 'What is coming from the center?' The master said, 'Lotus flowers bloom everywhere on dry land.' The student said, 'What about after blooming?' The master said, 'Golden stamens and silver threads bear jade dew, and eminent monks do not sit on the Phoenix Terrace.' Asked, 'What is bias in the center?'
【English Translation】 Not having used it, a student asked. The Master said: 'It is lamentable that Zhong Limei failed in Chu.' The Master said: 'The heir apparent lost the battlefield at the critical moment.' The student then shouted. The Master said: 'Like a master.' The student bowed. The Master said: 'But not like a master.' He tapped with his staff and then shouted. A student asked: 'The Great Compassionate One with a Thousand Hands and Eyes (Avalokiteśvara's thousand hands and eyes), what is the true eye?' The Master said: 'Blind.' The student said: 'In that case, it is like one staff being carried by two people.' The Master said: 'Singing vulgar songs in the village of three families.' The student said: 'In that case, the monk is also in it.' The Master said: 'Thank you for your concern.' A student asked: 'Killing father and killing mother, repenting before the Buddha. Killing Buddha and killing patriarch, where should one repent?' The Master said: 'Lighting lamps continuously, illuminating the night moon, how many people have been saved?' The student said: 'In that case, it is like viewing the bright moon in the crystal palace.' The Master said: 'Reflecting the bright precious candles, every household shines with banners.' A student asked: 'Not asking about not lighting a lamp during the day, what is not raising eyebrows in the dark?' The Master said: 'Cannot be swept out from under the bed.' The student said: 'In that case, the monk is also a person who puts his heart into it.' The Master said: 'How can one know outside the sky?' The Master ascended the hall, and the assembly gathered. Then a monk asked: 'What is the realm of Fenyang (Fenyang, place name)?' The Master said: 'Zixia Peak (Zixia Peak, mountain name) is high, few climb it. The Xi River (Xi River, river name) is full, many ask about the ford.' The student said: 'What is the person in the realm?' The Master said: 'Sitting for a long time watching the wind direction, burning incense and lighting candles to worship the holy lamp.' The Master traveled to various monasteries, understanding profound meanings. Because he spoke with Chan Master Jie (Jie Chan Shi, person's name) about the essentials of the Caodong school (Caodong school, Buddhist sect), he then said: The five positions of inquiry must be known, the slightest movement is already contrary. Who can use the Vajra that penetrates the box, only Nezha (Nezha, Buddhist protector deity) has the first opportunity. Raising the eyes makes the three realms quiet, shaking the bell also makes the nine heavens return. The wonderful husband in the center communicates reciprocally, intending to lose the power of the sharp edge. Because the Master finished chanting the five positions, a monk asked: 'What is coming from the center?' The Master said: 'Lotus flowers bloom everywhere on dry land.' The student said: 'What about after blooming?' The Master said: 'Golden stamens and silver threads bear jade dew, eminent monks do not sit on the Phoenix Terrace.' Asked: 'What is bias in the center?'
云。玉兔就明初夜后。金雞須報五更前 問。如何是偏中正 師云。毫末成大樹。滴水作江河。
問。如何是兼中至 師云。意氣不從天地得。英雄豈藉四時椎 問。如何是兼中到 師云。玉女拋梭機軋軋。石人打鼓響韸韸。
師因僧請問。逐位頌出雲。
正中來 金剛寶劍拂天開 一片神光橫世界 晶輝朗耀絕塵埃
正中偏 霹靂鋒機著眼看 石火電光猶是鈍 思量擬擬隔千山
偏中正 看取輪王行正令 七金千子總隨身 途中猶自覓金鏡
兼中至 三歲金毛牙爪備 千邪百怪出頭來 哮吼一聲皆伏地
兼中到 大顯無功休作造 木牛步步火中行 真個法王妙中妙
六相頌
見是阿那律 分明無一物 大地及山河 演出波羅蜜 聞是䟦難陀 聲通總莫過 遠近一齊了 更不念摩訶 香是殑伽女 慈悲心遍普 凈穢盡能知 即此我人母 味是憍梵缽 甜苦尋常說 入口辨率酸 恰似當天月 觸是瞬若多 善惡總能和 屠割無嗔喜 只個是彌陀 意是大迦葉 毗盧俱一法 幽室顯然分 枝派千華葉
師在汾州。因駙馬都尉李遵勖致請潞州承天禪院開堂。彼方官民。灑涕遮留。既而俞
【現代漢語翻譯】 現代漢語譯本： 云。玉兔在明亮的初夜之後出現，金雞需要在五更之前報曉。 問：如何是偏中正？ 師云：細小的毫末能長成參天大樹，點滴的水滴能匯成浩蕩江河。 問：如何是兼中至？ 師云：意氣不是從天地那裡得來的，英雄的成就豈是依靠四季的推移？ 問：如何是兼中到？ 師云：玉女拋梭，織機發出軋軋的聲音，石人打鼓，發出韸韸的響聲。 師父因為僧人的請求而回答，逐一頌出： 正中來，金剛寶劍拂開天際，一片神光橫貫世界，晶瑩的光輝照耀，超越塵埃。 正中偏，霹靂般的鋒芒，要著眼觀看，石火電光都還顯得遲鈍，思量和比擬都會被隔在千里之外。 偏中正，看那轉輪王施行正令，七寶和千子都跟隨在身旁，即使在途中，仍然要尋找金鏡。 兼中至，三歲的金毛獅子，牙爪已經完備，各種邪惡和怪物都冒出頭來，一聲怒吼，全部都伏倒在地。 兼中到，大顯神通卻不居功，不要妄自造作，木牛一步一步在火中行走，這才是真正的法王，玄妙中的玄妙。 六相頌 見是阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱），分明沒有一物，大地以及山河，都在宣講波羅蜜（Paramita，到達彼岸）。 聞是䟦難陀（Nanda，佛陀同父異母的弟弟，以美貌著稱），聲音通達，沒有誰能超過，遠近都能同時瞭解，更不必念摩訶（摩訶衍那，大乘）。 香是殑伽女（Ganga，恒河女神），慈悲之心遍佈，清凈和污穢都能知曉，這就是我人的母親。 味是憍梵缽（Gavampati，佛陀弟子，因前世罪業而有牛的習氣），甜和苦都尋常述說，入口就能分辨出酸味，恰似天上的明月。 觸是瞬若多（Subhuti，佛陀十大弟子之一，解空第一），善和惡都能調和，即使屠殺割裂也沒有嗔恨和喜悅，這就是彌陀（Amitabha，阿彌陀佛）。 意是大迦葉（Mahakasyapa，佛陀十大弟子之一，頭陀第一），毗盧（Vairocana，毗盧遮那佛）和我都一樣，在幽暗的室內也能清楚地分辨，枝幹分出千朵花和葉。 師父在汾州，因為駙馬都尉李遵勖的邀請，前往潞州承天禪院開堂。當地的官民，灑淚挽留，最終還是……
【English Translation】 English version: Clouds. The jade rabbit appears after the bright first night, and the golden rooster must crow before the fifth watch. Question: What is 'deviation within the correct'? Master said: A tiny hair can grow into a towering tree, and a drop of water can become a vast river. Question: What is 'reaching within the combined'? Master said: Ambition is not obtained from heaven and earth; how can a hero rely on the passage of the four seasons? Question: What is 'arriving within the combined'? Master said: The jade maiden throws the shuttle, the loom makes a 'zhazha' sound; the stone man beats the drum, making a 'pengpeng' sound. The Master, in response to a monk's request, answered and chanted each verse: 'Coming from the correct, the Vajra sword sweeps open the sky, a divine light spans the world, its crystal brilliance shines beyond the dust.' 'Deviation within the correct, watch the lightning-like sharpness with your eyes, even the spark of flint is still dull, contemplation and comparison are separated by thousands of mountains.' 'Correct within the deviation, see the Wheel-Turning King enacting the correct decree, the seven treasures and a thousand sons all follow by his side, even on the journey, he still seeks the golden mirror.' 'Reaching within the combined, the three-year-old golden-haired lion has complete teeth and claws, all kinds of evils and monsters emerge, with a roar, they all fall to the ground.' 'Arriving within the combined, great manifestation without claiming merit, do not fabricate, the wooden ox walks step by step in the fire, this is the true Dharma King, the mystery within the mystery.' The Six Aspects Ode 'Seeing is Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), clearly there is nothing, the earth and the rivers and mountains, are all expounding Paramita (perfection).' 'Hearing is Nanda (Buddha's half-brother, known for his beauty), his voice is all-encompassing, no one can surpass it, near and far can be understood simultaneously, no need to recite the Mahayana (Great Vehicle).' 'Smell is Ganga (the Ganges goddess), her compassionate heart pervades, she knows both purity and impurity, she is the mother of us all.' 'Taste is Gavampati (a disciple of the Buddha, who had the habit of a cow due to past karma), he speaks of sweet and bitter as usual, he can distinguish sourness upon entering the mouth, just like the moon in the sky.' 'Touch is Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness), he can harmonize good and evil, even in slaughter and dismemberment there is no anger or joy, this is Amitabha (Amitabha Buddha).' 'Intent is Mahakasyapa (one of the Buddha's ten great disciples, foremost in ascetic practices), Vairocana (Vairocana Buddha) and I are the same, even in a dark room, we can clearly distinguish, branches divide into thousands of flowers and leaves.' The Master was in Fenzhou, and upon the invitation of the Imperial Son-in-Law Li Zunxu, he went to Chengtian Monastery in Luzhou to open the Dharma assembly. The local officials and people, shedding tears, tried to keep him, but ultimately...
諾。互陳筵供為餞。遂召專使。謂曰。暫赴廚饌。饌畢。來取回書。食畢詣之。俄睹不起于座。而趣圓寂矣。阇維之後。眾收舍利起塔。
天聖廣燈錄卷第十六 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十七 ［宋勒］
襄州谷隱山蘊聰慈照禪師
初參百丈常禪師。因結夏。百丈上堂。舉中觀論云。正覺死名相。隨緣即道場。
師便出問。如何是正覺死名相 丈云。汝還見露柱么 師云。如何是隨緣即道場 丈云。今日結夏 師離百丈。至汝州參省念禪師。師問。學人親到寶山空手回時如何 念云。家家門前火把子 師于言下大悟。乃有頌呈念禪師云。
我今二十七 訪道曾尋覓 今朝喜得逢 要且不相識
念師接得。訶叱于師。三五日不之顧。師但侍左右。么數載。念化緣畢。乃杖錫南行。
至襄州洞山初和尚處。師問云。三玄有句。事上難分。不落是非。請師便道 洞山云。待汝啞得洞山口。即向汝道 師云。恁么即解行險𡾟路。不在系行纏 洞云。磚堆里倒地。
師離洞山。到郢州大陽山警延和尚處 陽問。近離甚麼處 師云。近離襄州 陽云。作么生是不隔底句 師云。和尚住持不易 陽云。且坐喫茶
【現代漢語翻譯】 現代漢語譯本：於是互相陳設筵席，設宴餞行。隨即召來專使，對他說：『你暫且去準備飯菜，飯菜準備好后，來取回信。』專使吃完飯後去見他，不久就看見專使沒有從座位上起來，就圓寂了。火化（阇維）之後，眾人收拾專使的舍利，建塔供奉。
天聖廣燈錄卷第十六 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十七 ［宋勒］
襄州谷隱山蘊聰慈照禪師
最初參拜百丈常禪師（Baizhang Chang Chanshi）。因為結夏（Jie Xia，指夏季安居），百丈禪師上堂說法，引用《中觀論》（Zhong Guan Lun）說：『正覺死名相，隨緣即道場。』
禪師便出來問道：『如何是正覺死名相？』百丈禪師說：『你還看見露柱（Lu Zhu，指寺院中的柱子）嗎？』禪師說：『如何是隨緣即道場？』百丈禪師說：『今日結夏。』禪師離開百丈禪師，到汝州參拜省念禪師（Xing Nian Chanshi）。禪師問道：『學人親自到了寶山，卻空手而回，這是怎麼回事？』省念禪師說：『家家門前火把子。』禪師在言語之下大悟。於是作了一首偈頌呈給省念禪師：
『我今二十七，訪道曾尋覓，今朝喜得逢，要且不相識。』
省念禪師接過偈頌，呵斥禪師，三五天不理睬他。禪師只是侍奉在左右，這樣過了幾年。省念禪師化緣完畢，於是拄著錫杖向南行走。
到了襄州洞山初和尚（Dongshan Chu Heshang）處，禪師問道：『三玄有句，事上難分，不落是非，請師父直說。』洞山禪師說：『等你啞了洞山口（Dongshan Kou），我就告訴你。』禪師說：『這樣就是解行險𡾟路，不在系行纏。』洞山禪師說：『磚堆里倒地。』
禪師離開洞山禪師，到了郢州大陽山警延和尚（Jing Yan Heshang）處。大陽禪師問：『最近從什麼地方來？』禪師說：『最近從襄州來。』大陽禪師問：『作么生是不隔底句？』禪師說：『和尚住持不易。』大陽禪師說：『且坐喫茶。』
【English Translation】 English version: Thereupon, they mutually arranged a feast as a farewell banquet. Then, he summoned a special envoy and said, 'Go temporarily to prepare the meals. After the meals are prepared, come and retrieve the reply letter.' After the envoy finished eating, he went to see him, and soon it was seen that the envoy did not rise from his seat and entered Parinirvana (Yuan Ji, complete stillness). After cremation (Jadhamana), the assembly collected the envoy's relics and built a stupa.
Tiansheng Guangdenglu, Volume 16 Supplement to the Buddhist Canon Continued, Volume 78, No. 1553, Tiansheng Guangdenglu
Tiansheng Guangdenglu, Volume 17 [Compiled by Song Le]
Chan Master Yuncong Cizhao of Guyin Mountain in Xiangzhou
Initially, he visited Chan Master Baizhang Chang (Baizhang Chang Chanshi). Due to the summer retreat (Jie Xia), Baizhang ascended the hall and quoted from the Madhyamaka-karika (Zhong Guan Lun), saying, 'Right Enlightenment dies to characteristics, adapting to conditions is the Bodhimanda.'
The Chan Master then came out and asked, 'What is Right Enlightenment dying to characteristics?' Baizhang said, 'Do you see the pillar (Lu Zhu)?' The Chan Master said, 'What is adapting to conditions is the Bodhimanda?' Baizhang said, 'Today is the summer retreat.' The Chan Master left Baizhang and went to Ruzhou to visit Chan Master Xingnian (Xing Nian Chanshi). The Chan Master asked, 'What is it like when a student personally arrives at the treasure mountain but returns empty-handed?' Xingnian said, 'Every family has a torch in front of their door.' The Chan Master had a great enlightenment upon hearing these words. He then composed a verse to present to Chan Master Xingnian:
'I am now twenty-seven, having sought the Way, I searched and searched. Today, I am happy to meet it, but still, I do not recognize it.'
Chan Master Xingnian received the verse and scolded the Chan Master, ignoring him for three to five days. The Chan Master simply attended to him on the left and right, and this went on for several years. When Chan Master Xingnian finished his karmic affinity, he walked south with his staff.
Arriving at the place of First Abbot Dongshan (Dongshan Chu Heshang) in Xiangzhou, the Chan Master asked, 'The Three Mysteries have a saying, 'It is difficult to distinguish on the matter, not falling into right and wrong.' Please, Master, speak directly.' Dongshan said, 'When you have silenced the mouth of Dongshan (Dongshan Kou), I will tell you.' The Chan Master said, 'In that case, it is about understanding and practicing on a dangerous path, not about tying leggings.' Dongshan said, 'Falling to the ground in a pile of bricks.'
The Chan Master left Dongshan and arrived at the place of Abbot Jingyan (Jing Yan Heshang) of Dayang Mountain in Yingzhou. Abbot Yang asked, 'Where have you come from recently?' The Chan Master said, 'Recently, I came from Xiangzhou.' Abbot Yang asked, 'What is the phrase that is not separated?' The Chan Master said, 'It is not easy for the Abbot to maintain the monastery.' Abbot Yang said, 'Please sit and have some tea.'
師云。便參眾去。
侍者問。適來新到祇對住持不易。和尚為什麼教且坐喫茶 陽云。我獻他新羅附子。他酬我舶上茴香。你去問他。有語在。
侍者請師喫茶。問。適來祇對和尚。道住持不易。意旨如何 師云。真鍮不博金。
師離大陽。到隋州智門戒和尚處。戒問。承聞老兄親見作家。是否 師便喝 戒云。棒上成龍浚。便打。
令坐。喫茶畢 師云。莫怪適來容易祇對和尚 戒云。不然。卻是老僧造次。
鄧州廣濟通和尚聞舉。云。大小戒和尚被聰上座換卻一隻眼也不知。
后卻回襄州石門山。于景德三年。知州杳道請住石門山。于天禧四年。郡守夏竦重請住本郡谷隱山太平興國禪院。
僧問。師唱誰家曲。宗風嗣阿誰 師云。山連嵩嶺。地近洛川。
問。如何是佛 師云。功州多出九節杖 僧禮拜 師云。莫作答佛話會。
問。如何是祖師西來意 師云。九里山上望船舟 進云。意旨如何 師云。市舶亭前人不識。
問。來時無物去時空。二路俱迷。如何得不迷去 師云。秤頭半斤。秤尾八兩。
問。恁么又不得。如何得恰好去 師云。干來山腳長。
問。如何是石門境 師云。一任眾人看 進云。如何是境中人 師云。明日來
【現代漢語翻譯】 現代漢語譯本 師父說：『去參訪大眾吧。』
侍者問：『剛才新來的人說做住持不容易，和尚您為什麼教他先坐下喝茶？』 陽聰禪師說：『我獻給他新羅（Silla，古代朝鮮國家名）的附子（一種藥材），他回贈我舶上（海外）的茴香（一種香料）。你去問他，其中有話。』
侍者請陽聰禪師喝茶，問道：『剛才那人對和尚您說做住持不容易，意旨是什麼？』 陽聰禪師說：『真鍮（zhēn yǒu，精煉的銅）不與金子交易。』
陽聰禪師離開大陽山，到隋州智門戒和尚處。戒和尚問：『聽說老兄您親見過得道之人，是嗎？』 陽聰禪師便大喝一聲。戒和尚說：『棒頭上雕成龍也無用。』 便打了他。
請陽聰禪師坐下，喝完茶。陽聰禪師說：『不要怪我剛才輕易地回答和尚。』 戒和尚說：『不是，是老僧我太魯莽了。』
鄧州廣濟通和尚聽說了這件事，說：『可憐的戒和尚，被聰上座換掉了一隻眼睛也不知道。』
後來陽聰禪師回到襄州石門山。景德三年（公元1006年），知州杳道請他住持石門山。天禧四年（公元1020年），郡守夏竦再次請他住持本郡谷隱山太平興國禪院。
有僧人問：『師父您唱的是哪一家的曲調？宗風傳承自哪位祖師？』 陽聰禪師說：『山連線著嵩山山脈，地靠近洛陽。』
問：『什麼是佛？』 陽聰禪師說：『功州多出產九節杖（一種竹杖）。』 僧人禮拜。陽聰禪師說：『不要當作回答佛的話來理解。』
問：『什麼是祖師西來意（達摩祖師從西方來到中國的真意）？』 陽聰禪師說：『九里山上望船舟。』 僧人追問：『意旨是什麼？』 陽聰禪師說：『市舶亭前人不識。』
問：『來時無一物，去時也空空，兩條路都迷惑，如何才能不迷惑？』 陽聰禪師說：『秤頭半斤，秤尾八兩。』
問：『這樣也不行，怎樣才能恰到好處？』 陽聰禪師說：『乾旱時山腳就顯得長。』
問：『什麼是石門山的境界？』 陽聰禪師說：『任憑眾人觀看。』 僧人追問：『什麼是境界中的人？』 陽聰禪師說：『明日再來。』
【English Translation】 English version The Master said, 'Go and visit the assembly.'
An attendant asked, 'Just now, the newcomer said that being an abbot is not easy. Why did you tell him to sit down and have some tea?' Yangcong (name of the master) said, 'I offered him a Silla (ancient Korean kingdom) aconite (a medicinal herb), and he returned me a ship-borne (imported) fennel (a spice). Go and ask him; there are words in it.'
The attendant invited the Master to have tea and asked, 'Just now, that person said to you that being an abbot is not easy. What is the meaning of that?' The Master said, 'Fine brass does not trade with gold.'
Master Yangcong left Mount Dayang and went to the place of Precept Master Jie at Zhimen in Suizhou. Jie asked, 'I heard that you have personally seen a master of the craft. Is that so?' Master Yangcong then shouted. Jie said, 'Even if a dragon is carved on a stick, it's useless.' And then he hit him.
He was asked to sit down, and after drinking tea, Master Yangcong said, 'Don't be surprised that I answered the Master so easily just now.' Jie said, 'No, it was this old monk who was rash.'
When Abbot Tong of Guangji in Dengzhou heard of this, he said, 'Poor Precept Master Jie, he didn't even realize that Superior Cong had replaced one of his eyes.'
Later, Master Yangcong returned to Shimen Mountain in Xiangzhou. In the third year of Jingde (1006 AD), the prefect Yao Dao invited him to reside at Shimen Mountain. In the fourth year of Tianxi (1020 AD), the prefect Xia Song again invited him to reside at Taiping Xingguo Chan Monastery in Guyin Mountain in the same prefecture.
A monk asked, 'Whose tune are you singing, Master? Whose lineage does your school of thought inherit?' The Master said, 'The mountain connects to the Song Mountains, and the land is near Luoyang.'
Asked, 'What is Buddha?' The Master said, 'Gongzhou produces many nine-section staffs (a type of bamboo staff).' The monk bowed. The Master said, 'Don't take it as an answer about the Buddha.'
Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China)?' The Master said, 'Looking at boats on Nine Mile Mountain.' The monk further asked, 'What is the meaning of that?' The Master said, 'People don't recognize it in front of the Maritime Trade Office.'
Asked, 'Coming with nothing, leaving empty-handed, both paths are confusing. How can one avoid being confused?' The Master said, 'Half a catty on the scale head, eight taels on the scale tail.'
Asked, 'If that's not right, how can it be just right?' The Master said, 'When it's dry, the foot of the mountain appears longer.'
Asked, 'What is the realm of Shimen Mountain?' The Master said, 'Let everyone look as they please.' The monk further asked, 'What is the person in the realm?' The Master said, 'Come back tomorrow.'
吃棒。
問。王子未登九五時如何 師云。紫雲樓上看天色 進云。登九五后如何 師云。日月光中現寶刀 進云。登與未。是一是二 師云。王令已行天下遍。若有當頭便滅身 進云。當頭者如何 師云。一身塗炭猶未放。可憐九族畫遭迍 僧禮拜 師噓噓 師上堂云。達磨九年面壁。大似壓良唐士兒孫。二祖立雪斷臂。有求皆苦。三祖攀樹而化。何不安床枕。四祖橫接牛頭。同人面前不能開口。五祖雖紹祖位。且不知有行腳事。六祖預述遺文遷化。後頭也不能作主。讓和尚磨磚接得馬大師。兩個鈍漢。石頭入山飼虎。更道要表宗乘。若是令時學般若菩薩。總莫取者七八個漢定。若取定時。落他綣繢。若不取者七八個漢定。儘是自然外道。總不如是。須知有若各出身之路。作么生是諸上座出身之路。知有者。對眾道看。良久。云。直饒道得。儘是名貌將來。珍重。
僧問。云隱鳳皇時如何 師云。山深無覓處。鴉鳥每相逢。
問。切急一句作么生道 師云。垂手過膝 進云。此理如何 師云。兩耳齊肩。
問。如何是祖師西來意 師云。腰帶里覓綿。
問。覿面相呈時如何 師云。隔 學云。隔個什麼 師直下唾。
問。門外三車。學人擬求牛車時如何 師云。未是極則處
【現代漢語翻譯】 吃棒。
問：王子未登九五之位時如何？（九五：指帝位，源於《易經》）師父說：『在紫雲樓上看天色。』 問：登上帝位后如何？師父說：『在日月光中顯現寶刀。』 問：登位與未登位，是一還是二？師父說：『王令已經通行天下。若有當頭冒犯者，便會滅身。』 問：什麼是當頭冒犯者？師父說：『自身塗炭還未被饒恕，可憐整個家族都要遭受災難。』 僧人禮拜。師父噓噓。 師父上堂說：『達摩（Bodhidharma）九年面壁，很像壓迫良善的唐朝士人的子孫。二祖（慧可 Huike）立雪斷臂，有求皆苦。三祖（僧璨 Sengcan）攀樹而化，為何不安床枕？四祖（道信 Daoxin）橫接牛頭（法融 Farong），在同道面前不能開口。五祖（弘忍 Hongren）雖然繼承了祖位，卻不知有行腳之事。六祖（慧能 Huineng）預先述說遺文而遷化，後人也不能作主。讓和尚磨磚，接得馬大師（馬祖道一 Mazu Daoyi），兩個都是遲鈍的人。石頭（石頭希遷 Shitou Xiqian）入山飼虎，還說要表述宗乘。若是現在學習般若菩薩，總不要取這七八個人的定論。若取他們的定論，就落入他們的圈套。若不取這七八個人的定論，就全是自然外道。總不如這樣。須知有各自出身之路。怎麼是各位的出身之路？知道的人，當著大家說出來看看。』良久，說：『即使說得出來，也都是從名相上得來的。珍重。』
僧人問：云隱鳳凰時如何？師父說：『山深無覓處，鴉鳥每相逢。』
問：最緊要的一句怎麼說？師父說：『垂手過膝。』 問：這個道理如何？師父說：『兩耳齊肩。』
問：如何是祖師西來意？（Bodhidharma 從西天來到東土的真正意圖）師父說：『腰帶里覓綿。』
問：覿面相呈時如何？師父說：『隔。』 學人問：隔個什麼？師父直接唾棄。
問：門外有三車（比喻聲聞乘、緣覺乘、菩薩乘），學人想要尋求牛車（比喻一佛乘）時如何？師父說：『還不是最究竟的地方。』
【English Translation】 Eat the stick.
Question: What was it like when the prince had not yet ascended to the throne? (Nine-Five: refers to the imperial throne, originating from the 'I Ching') The master said: 'Watching the sky from the Ziyun Pavilion.' Question: What is it like after ascending the throne? The master said: 'A precious sword appears in the light of the sun and moon.' Question: Is ascending and not ascending one or two? The master said: 'The king's decree has spread throughout the world. Whoever dares to oppose it will be destroyed.' Question: What is an opponent? The master said: 'Even if one's own body is covered in mud, they will not be spared, and their entire family will suffer calamity.' The monk bows. The master sighs. The master ascends the platform and says: 'Bodhidharma's nine years of facing the wall are much like oppressing the descendants of good Tang scholars. Huike's standing in the snow and cutting off his arm shows that all seeking is suffering. Sengcan's transformation while climbing a tree, why not rest on a bed? Daoxin's abrupt acceptance of Farong at Niutou Mountain meant he couldn't open his mouth in front of his peers. Although Hongren inherited the ancestral position, he didn't know about the practice of pilgrimage. Huineng foretold his passing and transformation, and later generations cannot take charge. Let the monk grind bricks, connecting with Mazu Daoyi, both of them are dullards. Shitou Xiqian enters the mountain to feed tigers, and even says he wants to express the essence of the sect. If you are now learning Prajna Bodhisattva, don't take the fixed views of these seven or eight people. If you take their fixed views, you will fall into their trap. If you don't take the fixed views of these seven or eight people, you will all be natural heretics. It's better not to be like that. You must know that there is a path for each person to emerge. What is the path for all of you to emerge? Those who know, speak up in front of everyone and let's see.' After a long silence, he said: 'Even if you can speak, it's all derived from names and appearances. Treasure this.'
A monk asks: What is it like when the phoenix is hidden in the clouds? The master says: 'The mountains are deep and there is nowhere to find it, crows and birds often meet.'
Question: How do you say the most urgent phrase? The master says: 'Hands hanging down past the knees.' Question: What is the principle behind this? The master says: 'Ears level with the shoulders.'
Question: What is the meaning of the Patriarch's coming from the West? (Bodhidharma's true intention in coming from the West to the East) The master says: 'Searching for cotton in the waistband.'
Question: What is it like when facing each other directly? The master says: 'Separate.' The student asks: Separate what? The master spits directly.
Question: Outside the gate are three carts (representing the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), what should a student do when seeking the Ox Cart (representing the One Buddha Vehicle)? The master says: 'It's not the ultimate place yet.'
學云。如何是極則處 師云。犬吠虛聲切。癡人望太陽。
問。三差路頭。未審教學人往何路而去 師云。莫錯 學云。便恁么去時如何 師云。錯。
問。古人道。來日大悲院裡有齋。意旨如何 師云。日出隈陽坐。天寒不舉頭 問。權借一問以為影草時如何 師云。待你啞得石門口。即向汝道。
問。如何是古佛心 師云。踏著秤錘硬似鐵。
問。如何是人境似奪 師展兩手 學云。不會 師鳴指一下。
問。如何是道 師云。臘月三十日 進云。如何是道中人 師云。新春向暖日 僧禮拜 師有一頌。
臘月三十日 言中須辨的 更覓道中人 新春向暖日
問。如何是道 師云。車輾馬蹋 進云。如何是道中人 師云。橫眠豎臥。
問。古人索火。意旨如何 師云。任他滅 進云。滅后如何 師云。初三十一 進云。恁么則王好時節 師云。你見個什麼道理 學云。今日一揚困 師便打。
問。如何是先照後用 師云。㟮屼峰頭火把子。長安城內不通風 問云。如何是先用后照 師云。長安城裡不通風。㟮屼峰頭火把子。
問云。如何是照用同時 師云。㟮屼峰頭無火把。長安城裡絕人行。
問云。如何是照用不同時 師云。昨日十
【現代漢語翻譯】 現代漢語譯本 學人問：『什麼是最終的歸宿？』 師父說：『狗徒勞地狂吠，癡人仰望太陽。』
學人問：『在岔路口，不知該引導學人走向哪條路？』 師父說：『別走錯。』 學人說：『如果就這樣走下去會如何？』 師父說：『錯了。』
學人問：『古人說，『來日大悲院裡有齋』，意指什麼？』 師父說：『太陽從西南升起，天冷得抬不起頭。』 學人問：『如果借用這個問題來作為草稿，會如何？』 師父說：『等你啞口無言，像石門口一樣，我就告訴你。』
學人問：『什麼是古佛心？』 師父說：『踩在秤錘上，硬如鐵。』
學人問：『什麼是人境俱奪？』 師父張開雙手。學人說：『不明白。』 師父彈了一下手指。
學人問：『什麼是道？』 師父說：『臘月三十日。』 學人追問：『什麼是道中人？』 師父說：『新春向暖日。』 僧人禮拜。師父有一首偈語：
『臘月三十日，言語中須辨明，更尋道中人，新春向暖日。』
學人問：『什麼是道？』 師父說：『車輾馬踏。』 學人追問：『什麼是道中人？』 師父說：『橫臥豎眠。』
學人問：『古人索要火種，意指什麼？』 師父說：『隨它熄滅。』 學人追問：『熄滅后如何？』 師父說：『初三十一。』 學人追問：『這樣說來，正是好時節。』 師父說：『你看到了什麼道理？』 學人說：『今天我一無所獲。』 師父便打了他。
學人問：『什麼是先照後用？』 師父說：『㟮屼（zhuó wù）峰頭舉火把，長安（cháng ān）城內不通風。』 學人問：『什麼是先用后照？』 師父說：『長安城裡不通風，㟮屼峰頭舉火把。』
學人問：『什麼是照用同時？』 師父說：『㟮屼峰頭無火把，長安城裡絕人行。』
學人問：『什麼是照用不同時？』 師父說：『昨日十』
【English Translation】 English version A student asked: 'What is the ultimate destination?' The Master said: 'A dog barks vainly, a fool gazes at the sun.'
A student asked: 'At the crossroads, which path should I guide students to take?' The Master said: 'Don't go wrong.' The student said: 'What if I just go on like this?' The Master said: 'Wrong.'
A student asked: 'The ancients said, 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery (Dabei Yuan),' what does it mean?' The Master said: 'The sun rises from the southwest, it's too cold to lift your head.' The student asked: 'What if I borrow this question as a draft?' The Master said: 'When you are speechless, like the Stone Gate Pass, I will tell you.'
A student asked: 'What is the mind of the ancient Buddha?' The Master said: 'Stepping on the weight of a scale, as hard as iron.'
A student asked: 'What is the simultaneous seizing of both person and environment?' The Master spread out his hands. The student said: 'I don't understand.' The Master snapped his fingers.
A student asked: 'What is the Dao (the Way)?' The Master said: 'The thirtieth day of the twelfth month.' The student pressed on: 'What is a person of the Dao?' The Master said: 'The warm days of the new spring.' The monk bowed. The Master had a verse:
'The thirtieth day of the twelfth month, one must discern clearly in words, seek further a person of the Dao, the warm days of the new spring.'
A student asked: 'What is the Dao?' The Master said: 'Wheels roll and horses trample.' The student pressed on: 'What is a person of the Dao?' The Master said: 'Lying horizontally and sleeping vertically.'
A student asked: 'What did the ancients mean by asking for fire?' The Master said: 'Let it extinguish.' The student pressed on: 'What happens after it extinguishes?' The Master said: 'The first day of the first month.' The student pressed on: 'In that case, it is a good time.' The Master said: 'What principle do you see?' The student said: 'Today I am at a loss.' The Master then struck him.
A student asked: 'What is prior illumination followed by application?' The Master said: 'A torch on the peak of Mount Zhuowu (㟮屼), no wind passes through the city of Chang'an (長安).' The student asked: 'What is prior application followed by illumination?' The Master said: 'No wind passes through the city of Chang'an, a torch on the peak of Mount Zhuowu.'
A student asked: 'What is simultaneous illumination and application?' The Master said: 'No torch on the peak of Mount Zhuowu, no one walks in the city of Chang'an.'
A student asked: 'What is non-simultaneous illumination and application?' The Master said: 'Yesterday ten'
五。今日十六。
問。學人開旗。請師展陣 師云。你誠呈者丑拙看 僧擬議 師便喝 僧喚侍者 師云。瞎 僧禮拜 師云。旗又開了。陣又展了。爭祭地上七蹤八橫。便歸方丈。
因作清涼河。僧問。忽遇洪水滔天。還堰待也無 師云。上柱天。下柱地 進云。劫火洞然時。又作么生 師云。橫出豎沒 問。王子未登九五時如何 師云。六宮深處坐 進云。登九五后如何 師云。當殿不稱尊 天禧四年。請住谷隱山。開堂日。師乃拈香示眾云。此一瓣香。十五年前呈丑拙了也。如今還有人委悉么。若相委悉。對眾商量。
時有僧問。祖令未行時如何 師云。猶守臥沙場 進云。學人未曉。乞師再指 師云。寒灰無再焰。
問。如何是奪境不奪人 師云。峴首亭邊好用功 進云。如何是奪人不奪境 師云。雪消流水慢 進云。如何是人境兩俱奪 師云。冰結滿庭寒 進云。如何是人境俱不奪 師云。放你一線道 問。古人道。見色便見心。露柱是色。那個是心 師云。晝見簸箕星 進云。未審意旨如何 師云。柳營節級橫階上。
問。虎逼臨崖時如何 師云。險 學云。苦 師云。然他誰。
問。如何是出袖藏鋒 師云。箭發離弦易 問。如何是入袖藏鋒 師云。霜刃出匣難
【現代漢語翻譯】 現代漢語譯本 五。今日十六。
問：學人想要開旗（比喻展示自己的見解），請老師您來佈陣（比喻指導）。 師父說：『你如果真誠地呈現，就看看你的醜陋笨拙之處。』僧人正在猶豫，師父就呵斥。僧人叫喚侍者，師父說：『瞎！』僧人禮拜，師父說：『旗又開了，陣又展開了，爭什麼祭地上七縱八橫（比喻無意義的爭論）？』說完就回到方丈室。
因為（師父）正在清理清涼河，僧人問：『忽然遇到洪水滔天，還用堤壩來阻擋嗎？』 師父說：『上頂天，下立地。』 （僧人）進一步問：『劫火（世界末日的火災）燃燒的時候，又該怎麼辦？』 師父說：『橫著出來，豎著沒入。』 問：『王子還沒有登上九五之尊（比喻未獲得最高權力）的時候怎麼樣？』 師父說：『在六宮深處安坐。』 （僧人）進一步問：『登上九五之尊后怎麼樣？』 師父說：『在朝堂上不稱尊。』 天禧四年，（師父）被請去谷隱山主持，開堂那天，師父拿起香示意大家說：『這一瓣香，十五年前已經呈現過醜陋笨拙的樣子了。如今還有人明白嗎？如果有人明白，就當著大家的面來商量。』
當時有個僧人問：『祖師的命令還沒有實行的時候怎麼樣？』 師父說：『還守著臥沙場。』 （僧人）進一步說：『學人還不明白，請老師再次指點。』 師父說：『寒冷的灰燼不會再次燃燒。』
問：『什麼是奪境不奪人？』 師父說：『在峴首亭（地名）邊好好用功。』 （僧人）進一步問：『什麼是奪人不奪境？』 師父說：『雪融化后流水緩慢。』 （僧人）進一步問：『什麼是人境兩俱奪？』 師父說：『冰結滿庭寒冷。』 （僧人）進一步問：『什麼是人境俱不奪？』 師父說：『放你一條生路。』 問：『古人說，見色便見心。露柱（柱子）是色，哪個是心？』 師父說：『白天看見簸箕星（指難以見到）。』 （僧人）進一步問：『不知道是什麼意思？』 師父說：『柳營的節級（軍官）橫在臺階上。』
問：『老虎逼近懸崖的時候怎麼樣？』 師父說：『危險。』 學人說：『苦啊。』 師父說：『那又怎麼樣呢？』
問：『什麼是出袖藏鋒？』 師父說：『箭發射出弓弦容易。』 問：『什麼是入袖藏鋒？』 師父說：『霜刃出匣困難。』
【English Translation】 English version Five. Today is the sixteenth.
Question: A student wishes to raise the flag (metaphor for presenting one's views). Please, teacher, arrange the formation (metaphor for guidance). The master said: 'If you sincerely present it, then look at your ugliness and clumsiness.' The monk hesitated, and the master immediately shouted. The monk called the attendant, and the master said: 'Blind!' The monk prostrated, and the master said: 'The flag is raised again, and the formation is deployed again. What are you arguing about with the seven vertical and eight horizontal lines on the ground (metaphor for meaningless arguments)?' Then he returned to his abbot's room.
Because (the master) was cleaning the Clear Cool River, a monk asked: 'If suddenly encountering a flood that reaches the sky, should we still use dikes to block it?' The master said: 'Above, it supports the sky; below, it supports the earth.' (The monk) further asked: 'When the kalpa fire (fire of the world's end) is burning, what should be done?' The master said: 'Go out horizontally, sink in vertically.' Question: 'What is it like when the prince has not yet ascended to the throne of the Nine-Five (metaphor for not yet obtaining supreme power)?' The master said: 'Sitting deep within the six palaces.' (The monk) further asked: 'What is it like after ascending to the throne of the Nine-Five?' The master said: 'Not claiming honor in the court.' In the fourth year of Tianxi, (the master) was invited to preside over Guyin Mountain. On the day of the opening ceremony, the master picked up incense and showed it to the assembly, saying: 'This piece of incense has already presented its ugliness and clumsiness fifteen years ago. Does anyone understand it now? If anyone understands, let's discuss it in front of everyone.'
At that time, a monk asked: 'What is it like when the ancestral command has not yet been carried out?' The master said: 'Still guarding the lying-down battlefield.' (The monk) further said: 'This student does not understand. Please, teacher, point it out again.' The master said: 'Cold ashes will not reignite.'
Question: 'What is seizing the environment but not seizing the person?' The master said: 'It's good to work hard by the Xian Shou Pavilion (place name).' (The monk) further asked: 'What is seizing the person but not seizing the environment?' The master said: 'Snow melts and the water flows slowly.' (The monk) further asked: 'What is seizing both the person and the environment?' The master said: 'Ice freezes, and the courtyard is cold.' (The monk) further asked: 'What is not seizing either the person or the environment?' The master said: 'I'll give you a way out.' Question: 'The ancients said, 'Seeing form, one sees the mind.' The pillar (lù zhù) is form. Which is the mind?' The master said: 'Seeing the winnowing basket star (bò jī xīng) in the daytime (referring to something difficult to see).' (The monk) further asked: 'I don't know what the meaning is?' The master said: 'The camp officer (liǔ yíng jié jí) is lying across the steps.'
Question: 'What is it like when a tiger is approaching a cliff?' The master said: 'Dangerous.' The student said: 'Bitter.' The master said: 'So what?'
Question: 'What is hiding the blade in the sleeve?' The master said: 'It's easy for an arrow to leave the bowstring.' Question: 'What is putting the blade back in the sleeve?' The master said: 'It's difficult for a frost-covered blade to leave its sheath.'
問。如何是袖裡藏鋒 師云。大家惜取好 僧擬議 師便喝。
問。伯牙未遇鐘子期時如何 師云。夜靜更深彈一曲 進云。遇后如何 師云。琴破絃斷一時休 問。如何是道 師云。善大帶牌 進云。為什麼如此 師云。令人懼見。
問。如何是沙門行 師云。三三兩兩。若不相知 進云。畢竟事如何 師云。截舌有分。
三玄三要
報你諸方道 三玄句下分 若言親的旨 臘月太陽春 一喝分賓主 照用一時行 要會個中意 日午打三更
三玄句
第一句 點刻分明早莽鹵 更擬進前問如何 西天移來安此土
第二句 妙田臨機無差互 開口動舌沒交涉 棒下分明須薦取
第三句 問答分明有言句 諸方盡有好商量 三歲童子皆𢙆苦
綱宗須
馬師足下出雄兒 大展綱宗吐舌時 臨濟解彰黃檗喝 三聖瞎驢少人知 興化妙對同光帝 寶壽萬壽用及時 西禪南院剃刀話 風穴寶塔至今持 汾陽師子當門距 廣教落字須錐門碑 石門後輩都說了 誰人敢和目前機
師拴天聖四年。駙馬都尉李遵勖致書迎請。不容固辭。後於五月一日就本宅正堂。創嚴法座。會諸黑白。請師升座。
有僧問
【現代漢語翻譯】 現代漢語譯本 問：什麼是袖裡藏鋒？（比喻暗藏機鋒） 師父說：大家要珍惜啊。 僧人正要思量，師父便喝斥。
問：伯牙（人名，善於彈琴）未遇到鐘子期（人名，善於欣賞音樂）時是什麼樣的？ 師父說：夜深人靜時獨自彈奏。 僧人進一步問：遇到之後呢？ 師父說：琴破絃斷，一切都停止。 問：什麼是道？（佛教真理） 師父說：善大（人名）佩戴腰牌。 僧人進一步問：為什麼這樣說？ 師父說：令人害怕看見。
問：什麼是沙門（佛教出家人）的修行？ 師父說：三三兩兩，互不相識。 僧人進一步問：究竟是怎麼回事？ 師父說：截斷舌頭，各有各的份。
三玄三要
告訴你各方禪道，三玄之句在此區分。 如果說真正領會了宗旨，就像臘月里出現春天的太陽。 一聲喝斥分清賓主，照用同時進行。 想要領會其中的意思，就像正午時分敲響三更的鐘聲。
三玄句
第一句：點刻分明，早知是粗魯。 若還想進一步問如何，那是把西天（指印度）的東西搬到這裡。
第二句：妙田（比喻佛性）臨機應變，沒有絲毫差錯。 開口動舌，都無關緊要，棒下分明，須要薦取（領悟）。
第三句：問答分明，有言有句。 各方都有好的商量，三歲孩童都知道叫苦。
綱宗須
馬祖（馬道一禪師）門下出英雄，大展綱宗，吐露真言。 臨濟（臨濟義玄禪師）善於彰顯，黃檗（黃檗希運禪師）善於喝斥，三聖（三聖慧然禪師）的瞎驢，少有人知。 興化（興化存獎禪師）巧妙應對同光帝（後唐明宗李亶），寶壽（寶壽沼禪師）萬壽（萬壽懷禪師）用得及時。 西禪（西禪圓照禪師）南院（南院慧颙禪師）的剃刀話，風穴（風穴延沼禪師）寶塔至今保持。 汾陽（汾陽善昭禪師）的獅子當門而踞，廣教（廣教慧連禪師）落字須錐門碑。 石門（石門慧開禪師）的後輩都說了，誰人敢和目前的機鋒？
師父在天聖四年，駙馬都尉李遵勖（人名）寫信迎請，不容推辭，後於五月一日在本宅正堂，設立莊嚴的法座，會集僧俗，請師父升座。
有僧人問
【English Translation】 English version Question: What is 'hiding a sword in the sleeve'? (metaphor for concealing sharpness) The Master said: Everyone should cherish it. The monk was about to ponder, and the Master immediately shouted.
Question: What was Boya (a person's name, skilled in playing the qin) like before he met Zhong Ziqi (a person's name, skilled in appreciating music)? The Master said: He played a tune alone in the quiet of the night. The monk further asked: What about after they met? The Master said: The qin is broken, the strings are snapped, and everything stops. Question: What is the Dao? (Buddhist truth) The Master said: Shan Da (a person's name) wears a waist牌 (牌pái, a tablet). The monk further asked: Why do you say that? The Master said: It makes people afraid to see.
Question: What is the practice of a Shramana (Buddhist monk)? The Master said: In twos and threes, not knowing each other. The monk further asked: What is the ultimate matter? The Master said: Cutting off the tongue, each has their share.
The Three Mysteries and Three Essentials
Telling you the Chan ways of all directions, the phrases of the Three Mysteries are distinguished here. If you say you truly understand the essence, it's like the sun of spring appearing in the twelfth month. A shout distinguishes guest and host, illumination and function proceed simultaneously. If you want to understand the meaning within, it's like striking the third watch bell at noon.
The Phrases of the Three Mysteries
The first phrase: Distinguishing points and moments clearly, early on it's known to be crude. If you still want to ask further how, it's moving things from the Western Heaven (referring to India) to here.
The second phrase: The wonderful field (metaphor for Buddha-nature) responds to the occasion without any error. Opening the mouth and moving the tongue are irrelevant; under the stick, you must clearly recommend and take it (comprehend).
The third phrase: Question and answer are clear, with words and sentences. All directions have good discussions, even a three-year-old child knows to complain of suffering.
The Essential Principle
A hero emerges from the lineage of Mazu (Zen Master Ma Tao-i), greatly displaying the essential principle, revealing the true words. Linji (Zen Master Linji Yixuan) is good at manifesting, Huangbo (Zen Master Huangbo Xiyun) is good at shouting, the blind donkey of Sansheng (Zen Master Sansheng Huiran) is known by few. Xinghua (Zen Master Xinghua Cunjiang) skillfully responded to Emperor Tongguang (Emperor Mingzong Li Dan of the Later Tang Dynasty), Baoshou (Zen Master Baoshou Zhao) and Wanshou (Zen Master Wanshou Huai) used it in a timely manner. The razor talk of Xichan (Zen Master Xichan Yuanzhao) and Nanyuan (Zen Master Nanyuan Huiyong), the pagoda of Fengxue (Zen Master Fengxue Yanzhao) is still maintained today. The lion of Fenyang (Zen Master Fenyang Shanzhao) sits at the door, Guangjiao (Zen Master Guangjiao Huilian) dropping words must錐門碑 (zhuī mén bēi, awl door stele). The later generations of Shimen (Zen Master Shimen Huikai) have all spoken, who dares to harmonize with the current opportunity?
In the fourth year of Tiansheng, the Imperial Son-in-Law Li Zunxu (a person's name) sent a letter inviting the Master, not allowing refusal. Later, on the first day of May, in the main hall of his residence, he set up a solemn Dharma seat, gathered monks and laypeople, and invited the Master to ascend the seat.
A monk asked
。昔日龍女靈山親獻。南方作佛。今日都尉躬親。得何果報 師云。明明似日連天照。暗暗昏昏人自迷 進云。未審什麼人知委 師云。大眾現前。
又有僧問。今朝已赴公俟命。向上綱宗請略提 師云。當初猶自可。妄想至如今。
師云。祖意難窮。得之者。可越階梯。教里易明。失之者。毫釐永隔。是以禪律同途。凡聖不異。自是迷情不了。背覺合塵。向他人口裡取則。若是了者。天堂地獄。鑊湯爐炭。牛頭獄卒。乃至五無間。旃陀羅舍。並是清凈道場。若是不了者。十二時中向什麼處安身立命。約諸名士。儘是了者。略與山僧相見。
都尉出禮拜。拜起。捧香爐去 師云。伶利人難得。便下座 師之存逝事蹟。即有李導勖所撰塔銘具之(塔銘付卷)。
先慈照聦禪師塔銘(並序)
天聖十號。歲壬申。暮春三月八日。國東神岡資國寺涅槃先師示疾。酬子問。四大如何。
黑豆堪合醬。蘆菔好和齏。作偈曰。
故疾發動不多時。寅夜賓主且相依。
六十八歲看雲水。雲散青天月滿池。
午映趣寂。
后三日茶毗。趺坐如生。既就薪火。卒無煙。五色成焰。觀者如市。隨光所照。各得祖見。舍利大如豆。小如秫。宋雜不可計。白色如珠末者。與燼相
【現代漢語翻譯】 現代漢語譯本： 僧人問：『過去龍女在靈山（Lingshan，佛教中的聖地）親自獻寶，在南方成佛。今天都尉（Duwei，古代官職）親自前來，能得到什麼果報？』
師父說：『明明像太陽一樣照耀天空，暗暗昏昏是人自己迷惑。』
僧人追問：『不知是什麼人能明白這個道理？』
師父說：『大眾就在眼前。』 又有僧人問：『今天已經應公事在此等候命令，向上乘的綱宗請略微提點。』
師父說：『當初還算可以，妄想直到如今。』 師父說：『祖師的意旨難以窮盡，得到它的人，可以超越階梯。在教義里容易明白，失去它的人，哪怕只差一點點，也永遠隔絕。因此禪宗和律宗道路相同，凡人和聖人沒有不同。只是因為迷惑的情感不能了悟，背離覺悟而與塵世相合，向他人嘴裡尋求法則。若是了悟的人，天堂地獄，鑊湯爐炭，牛頭獄卒，乃至五無間地獄，旃陀羅（Chandala，古印度社會中的賤民）的住所，都是清凈的道場。若是不了悟的人，十二時辰中向什麼地方安身立命？約請各位名士，如果都是了悟的人，請稍微與山僧相見。』 都尉出來禮拜，拜完后，捧著香爐離開。師父說：『伶俐的人很難得。』隨即下座。關於師父的生平和逝世的事蹟，都記載在李導勖所撰寫的塔銘中（塔銘附在卷后）。 先慈照聦禪師塔銘（並序）
天聖十年，歲在壬申，暮春三月八日，國東神岡資國寺的涅槃先師示現疾病。回答弟子的提問，四大（四大，佛教指地、水、火、風四種構成物質世界的元素）如何？ 回答說：『黑豆可以用來做醬，蘿蔔適合用來做醃菜。』並作偈語說： 『舊病發作時間不多，寅時（凌晨3-5點）賓主暫且相依。
六十八歲看雲水，雲散青天月滿池。』 午時（中午11-13點）安然寂滅。 三天後進行火化，趺坐姿勢如同活著一般。已經堆好柴火，最終沒有煙。五色火焰形成，觀看的人如同趕集。隨著光芒照耀，各自得到祖師的見地。舍利子大的像豆子，小的像高粱，顏色駁雜不可計數，白色像珍珠粉末的，與灰燼相雜。
【English Translation】 English version: A monk asked: 'In the past, the Dragon Girl personally offered treasures at Lingshan (Vulture Peak, a sacred place in Buddhism) and attained Buddhahood in the South. Today, Commandant Duwei (a military officer in ancient China) personally comes here, what karmic reward will he receive?' The Master said: 'Clearly like the sun shining upon the sky, darkly and confusedly people are deluded themselves.' The monk further asked: 'I wonder who can understand this principle?' The Master said: 'The assembly is right before you.' Another monk asked: 'Today, I am here awaiting orders on official business. Please briefly mention the essential principles of the highest vehicle.' The Master said: 'In the beginning, it was still acceptable, but delusions continue until now.' The Master said: 'The meaning of the Patriarchs is difficult to fathom. Those who attain it can transcend the steps. It is easily understood in the teachings, but those who lose it are forever separated by even a hair's breadth. Therefore, Chan (Zen) and Vinaya (discipline) share the same path, and ordinary beings and sages are not different. It is only because deluded emotions cannot be realized, turning away from enlightenment and conforming to the dust. Seeking principles from the mouths of others. If one realizes it, then heaven and hell, cauldrons and charcoal braziers, ox-headed jailers, and even the Five Uninterrupted Hells, the dwellings of Chandalas (outcastes in ancient Indian society), are all pure practice places. If one does not realize it, where will one settle and establish life in the twelve periods of the day? I invite all the famous scholars, if you are all realized ones, please meet with this mountain monk.' The Commandant came out to bow, and after bowing, he left holding the incense burner. The Master said: 'It is rare to find a clever person.' Then he descended from his seat. The details of the Master's life and passing are recorded in the epitaph written by Li Daoxu (the epitaph is attached at the end of the scroll). Epitaph of the late Chan Master Cizhao Cong (with preface) In the tenth year of Tiansheng, the year of Ren Shen, on the eighth day of the third month of late spring, the late Nirvana Master of Ziguo Temple in Shengang, Guodong, showed signs of illness. He answered his disciple's question about the Four Great Elements (the four elements of earth, water, fire, and wind that constitute the material world in Buddhism): He replied: 'Black beans can be used to make sauce, and radishes are good for making pickles.' And he composed a verse saying: 'The old illness flares up for a short time, at the hour of Yin (3-5 AM) host and guest temporarily rely on each other. At the age of sixty-eight, I watch the clouds and water, the clouds scatter in the blue sky and the moon fills the pond.' He passed away peacefully at the hour of Wu (11 AM - 1 PM). Three days later, cremation was performed, and he sat in the lotus position as if alive. The firewood was already piled up, but there was ultimately no smoke. Flames of five colors formed, and the viewers were like a market crowd. As the light shone, each received the Patriarch's insight. The relics were as large as beans and as small as sorghum, with mixed colors and countless numbers, and the white ones like pearl powder were mixed with the ashes.
錯又盈鬥。闕地丈袤。舉鍤復出。土亦香。黑白競杯取。踏踞彌月。未易強塞。何靈應之如是。得不為震旦異人乎。蓋聖化之攸感。近代之罕倫也。白嬰[病-丙+何]瘵。罔倦提撕。問疾誰堪多。自病而不詣。克亡預定知。神會之必同。
始悟于決汝州首山念。念為馬祖九世嫡。襄陽虎溪．鳳凰兩山聚千徒。歷二紀。天下仰之。予表賜紫方袍。再號慈照。名蘊聰。南海人也。姓清河氏。幼不雜戲。終日習坐。里人異之。自落髮。不執愛行書。而自義了。未三十。達寶所。有奇相。洪鐘衽虡。小扣小聞。明鑑當臺。胡來胡見。識是草是藥者。體病皆平。樂無佛無人者。覺塵復擾。
予承世善慶。素慕禪悅。故翰林楊文公億．中山劉公筠。不我遐棄。為方外之交。未曾嘗不切劘盡。規獨惟投。然雖心曰證。而凡機會。口莫能言。譬自謂良馬。一日千里。不見奔踶。予早欽風。而虎溪。世之頌福地也。會師退位。以素緣熟。乃走胥命駕。百會重趼。道將迎意。遂有王城之入。創茲寺居之。獲陪中屨之侍。諦求眉髓之論。
師嘗諭房𡦗問徑山。禪可學乎。曰。此大丈夫事。非將相之所為。一旦聞舉一喝三日耳聾之話。如處蔀室。㸌爾而頓明。如對靈山。聽然而微笑。自此敘弟子禮。或外館開供。妙談偈聞
【現代漢語翻譯】 現代漢語譯本： 傾倒盈餘的泥土。測量空地的長寬。拿起鏟子再次挖掘，泥土也散發著香味。僧人們爭先恐後地用杯子取土。眾人在此聚集停留了一個月，也難以強行填塞。是什麼樣的神靈感應如此靈驗？難道不是震旦（古代中國的稱謂）的奇異之人嗎？這大概是聖賢教化的感應，是近代罕見的。白嬰（法號）身患癆病，卻不厭倦地提攜照顧。詢問病情有誰能比得上？自己生病卻不去探望。能夠預先知道死亡的時間，精神境界必定相同。 開始領悟于決汝州首山念（人名，地名）禪師處。念禪師是馬祖（唐代禪師）的第九世嫡傳弟子。襄陽虎溪、鳳凰兩山聚集了上千名弟子，經歷了二十多年，天下人都仰慕他。我上表請求賜予他紫色方袍，再次賜號慈照，法名蘊聰，是南海人，姓清河氏。從小就不玩耍嬉戲，整天習禪靜坐，鄉里人都覺得他奇異。自從剃度出家，不執著于寫字，而自己領悟了佛法真義。不到三十歲，就通達了寶所（佛法精髓），有奇異的相貌。聲音洪亮如鐘，輕敲也有響聲。心如明鏡高懸，胡人來了就照見胡人，漢人來了就照見漢人。認識到什麼是草什麼是藥的人，身體的疾病都能痊癒。喜歡沒有佛也沒有人的境界的人，覺悟的塵埃又會擾亂他的心。 我繼承了世代的善慶，一向仰慕禪悅。所以翰林楊文公億、中山劉公筠，沒有嫌棄我疏遠，成為方外之交。未曾不懇切地勸勉我，完全按照我的想法。然而雖然心裡說已經證悟，但凡是機會來臨，口裡卻說不出來。譬如自認為是一匹良馬，一日能行千里，卻不見它奔跑跳躍。我早就欽佩虎溪禪師的風範，虎溪也是世人稱頌的福地。適逢禪師退位，因為我們有舊緣，於是我快馬加鞭趕去，腳底都磨出了老繭。禪師表達了將要迎接我的意思，於是就有了我進入王城的經歷，建立了這座寺廟居住，有幸陪同在禪師左右，仔細探求禪法的精髓。 禪師曾經告訴房𡦗（人名）去問徑山禪師，禪可以學嗎？徑山禪師說：『這是大丈夫的事，不是將相所能做的。』一旦聽到『一喝三日耳聾』的話，就像身處黑暗的房間，突然頓悟而光明，如同面對靈山，聽了佛法而微笑。從此行弟子之禮。或者在外面的館舍開設齋供，美妙的談論和偈語傳揚開來。
【English Translation】 English version: He poured out the overflowing earth. He measured the length and width of the vacant land. He picked up the spade and dug again, and the soil was fragrant. The monks competed to take the soil with cups. They gathered and stayed here for a month, yet it was difficult to forcibly fill it. What kind of divine response is so effective? Is he not an extraordinary person from Zhendan (ancient name for China)? This is probably the response of the sage's teachings, which is rare in modern times. Bai Ying (Dharma name) suffered from consumption, but he was not tired of caring for him. Who could compare to him in asking about his illness? He himself was sick but did not visit others. He was able to know the time of death in advance, and his spiritual realm must be the same. He began to understand at the place of Zen Master Nian (name, place name) of Shou Shan in Ruzhou. Zen Master Nian was the ninth-generation direct disciple of Mazu (Zen master of the Tang Dynasty). At the two mountains of Huxi and Fenghuang in Xiangyang, thousands of disciples gathered, and for more than twenty years, the world admired him. I submitted a memorial requesting that he be granted a purple kasaya, and again bestowed the title Cizhao, with the Dharma name Yuncong, who was a native of the South China Sea, with the surname Qinghe. From a young age, he did not play games, but practiced Zen meditation all day long, and the people in the village thought he was strange. Since he shaved his head and became a monk, he did not cling to writing calligraphy, but understood the true meaning of the Dharma himself. Before the age of thirty, he had reached the treasure place (the essence of the Dharma), and had a strange appearance. His voice was as loud as a bell, and even a light tap would make a sound. His heart was like a bright mirror hanging high, reflecting the Hu people when they came, and reflecting the Han people when they came. Those who recognize what is grass and what is medicine can heal their physical illnesses. Those who like the realm where there is no Buddha and no one will have their minds disturbed by the dust of enlightenment. I inherited the good fortune of generations and have always admired Zen joy. Therefore, Hanlin Yang Wengong Yi and Zhongshan Liu Gongyun did not dislike my remoteness and became friends outside the world. They never failed to earnestly encourage me and completely followed my ideas. However, although I said in my heart that I had attained enlightenment, whenever the opportunity came, I could not express it in words. It was like thinking of oneself as a good horse that could travel a thousand miles a day, but not seeing it running and jumping. I had long admired the style of Zen Master Huxi, and Huxi was also a blessed place praised by the world. It happened that the Zen master retired, and because we had an old relationship, I hurried to him, and the soles of my feet were worn out with calluses. The Zen master expressed his intention to welcome me, so I had the experience of entering the royal city, building this temple to live in, and being fortunate to accompany the Zen master, carefully exploring the essence of Zen. The Zen master once told Fang 𡦗 (name) to ask Zen Master Jingshan, can Zen be learned? Zen Master Jingshan said: 'This is a matter for great men, not something that generals and ministers can do.' Once you hear the words 'one shout, three days of deafness', it is like being in a dark room, suddenly enlightened and bright, like facing Ling Mountain, smiling after hearing the Dharma. From then on, he performed the etiquette of a disciple. Or, he opened a vegetarian offering in the outer hall, and wonderful discussions and gathas spread.
。旋請入都。留合匈浹。或命駕香剎。時問輕安。眼勤左右。六週歲籥。於是確求歸隱者數四。咸緩以他語。貴乎延居。亦嘗微露風指。謂吾償汝宿緣。祖禰有記。事著傳錄。令不可汝后自言者。臘高之後。倦談而已。
師與首山洎數同嗣。咸以令甲子化事。具天聖廣燈錄。居常祇接間。燕堂會僧。圖盡見之。駐神岡后。舍諸方名山大寺。肯來禮足。愿枉錫者。又無央數。惟杜門不報。如有復我者。善為辭焉。所謂可得聞而不可見矣。
兩宮以副馬吳元扆故館為慈孝寺。上以奉累世之隆法。下以厚近姻而濟。思恢曩制。肇立叢禪。麗極宏規。冀延大士。以師稱諸貴議。上具禮涓。且欲強致之。天子察其懷道匿曜。先潛使诇。審之不詘。又復挑欲與詣。遂領之。
二聖但德之。而如。
聖諭以安其志。有謂國家興寶。勸其將護。答曰。人自差殊。法非增減。仰受付託。匪一朝夕。不在乎一老比丘耳。既化之後。規中慨嘆緣差。然有故事。梁帝將禮于少林。遂已面壁。劉主躬謁于靈樹。遽乃順世。詳因所自。諒非偶爾。
存游殊跡。遠通彰聞。予竟無所止。前二道場爭求靈骨歸葬。予以名山勝地。欽崇悠永。較夫優論。從如鳳皇。但奉珍寶。留舍利塔于資國。同予侍立真圖。為終身之供。
【現代漢語翻譯】 現代漢語譯本：於是多次堅決請求歸隱，但都被委婉地用其他話推脫，希望他能繼續留住。他也曾隱約透露過自己的想法，說『我是在償還你前世的緣分，你的祖先有記載，這件事已經記錄在案，不能讓你以後自己說。』年紀大了之後，就厭倦了談論這些事情。
師父與首山省念（Shoushan Shengnian，禪宗大師）等幾位同是芙蓉道楷（Furong Daokai，禪宗大師）的弟子。他們都以嚴明的規矩來教化弟子，具體事蹟記載在《天聖廣燈錄》（Tiansheng Guangdenglu，禪宗燈錄）中。師父平時只是簡單地接待來訪者，燕堂聚會僧眾的情景，圖畫上都完全展現了出來。駐錫神岡山（Shengang Mountain）之後，各方名山大寺，沒有誰能讓他前去拜訪，願意屈尊前來拜訪他，請求他前去弘法的人，更是數不勝數。但他只是閉門謝客，不予回覆。如果有人再次來訪，就委婉地拒絕。這就是所謂的『可以聽到他的名聲，卻難以見到他的人』。
兩宮（指皇宮）因為副馬吳元扆（Wu Yuan Yi，官名）的舊宅而建立了慈孝寺（Cixiao Temple）。皇上爲了發揚光大歷代皇室的佛法，也爲了優待近親姻戚，希望能恢復以前的制度，建立大型的禪宗寺院，建造極其宏偉的規模，希望能夠迎來大德高僧。大家一致推舉師父，皇上準備了隆重的禮儀，想要強行請他前去。天子瞭解到他懷有道心，不願顯露，先派人暗中打探，確認他不會屈服，又想用其他方法引誘他前去，最終還是沒有成功。
兩位皇帝只是在心裡敬佩他，卻無可奈何。
皇上用聖旨來安定他的心意，有人說國家興建寶塔，勸他好好守護。他回答說：『人各有不同，佛法並沒有增減。我接受皇上的委託，並非一朝一夕的事情，也不在於我這個老和尚。』圓寂之後，規中（Guizhong，人名）感嘆緣分有所差異，但歷史上也有這樣的故事：梁武帝（Liang Wu Di，南朝梁的皇帝）準備去少林寺（Shaolin Temple）禮佛，達摩祖師（Bodhidharma，禪宗初祖）就去面壁了；劉主（Liu Zhu，人名）親自去靈樹（Lingshu，地名）拜謁，結果就圓寂了。詳細考察這些事情的原因，恐怕不是偶然的。
師父生前遊歷的特殊事蹟，遠近都廣為流傳。我最終也沒有確定安葬地點。之前的兩個道場爭相請求將靈骨迎回安葬。我認為名山勝地，適合長久地供奉，比起那些優厚的待遇，更應該像鳳凰一樣。因此，我只是接受了珍寶，將舍利塔留在資國寺（Ziguo Temple），與我侍立的真圖一起，作為終身的供奉。
【English Translation】 English version: Thereupon, he firmly requested to retire into seclusion several times, but was always politely refused with other words, hoping that he would continue to stay. He also vaguely revealed his thoughts, saying, 'I am repaying your past life's karma, your ancestors have records, and this matter has been recorded, so I cannot let you say it yourself later.' After he got older, he became tired of talking about these things.
The master and Shoushan Shengnian (禪宗大師, a Chan master) and several others were all disciples of Furong Daokai (芙蓉道楷, a Chan master). They all used strict rules to teach their disciples, and the specific deeds are recorded in the 'Tiansheng Guangdenglu' (天聖廣燈錄, Tiansheng Extensive Record). The master usually only simply received visitors, and the scenes of monks gathering in Yantang Hall were fully displayed in the paintings. After residing in Shengang Mountain (神岡山), no famous mountains and temples from all directions could make him visit, and there were countless people who were willing to condescend to visit him and ask him to promote the Dharma. But he just closed his door to thank guests and did not reply. If someone visited again, he would politely refuse. This is the so-called 'one can hear his name, but it is difficult to see him'.
The two palaces (指皇宮, referring to the imperial palace) established Cixiao Temple (慈孝寺) because of the old residence of Wu Yuan Yi (吳元扆, an official title). The emperor, in order to promote the Dharma of the imperial family for generations and to treat close relatives favorably, hoped to restore the previous system, establish a large Zen monastery, and build an extremely magnificent scale, hoping to welcome great monks. Everyone unanimously recommended the master, and the emperor prepared grand ceremonies, wanting to force him to go. The emperor learned that he had a heart for the Tao and did not want to show it, so he first sent people to inquire secretly, confirming that he would not yield, and then tried to lure him to go by other means, but ultimately failed.
The two emperors just admired him in their hearts, but there was nothing they could do.
The emperor used an imperial decree to stabilize his mind. Someone said that the country was building pagodas and advised him to take good care of them. He replied, 'People are different, and the Dharma has not increased or decreased. I accept the emperor's entrustment, not overnight, and it is not about this old monk.' After his death, Guizhong (規中, a person's name) lamented that the karma was different, but there are such stories in history: Emperor Liang Wu (梁武帝, Emperor of Liang Dynasty) was preparing to pay homage to Shaolin Temple (少林寺), and Bodhidharma (達摩祖師, the first patriarch of Zen) went to face the wall; Liu Zhu (劉主, a person's name) personally visited Lingshu (靈樹, a place name), and then passed away. After detailed investigation of the reasons for these things, I am afraid it is not accidental.
The special deeds of the master's travels during his lifetime have been widely spread far and near. I finally did not determine the burial place. The previous two monasteries competed to welcome the spiritual bones back for burial. I think that famous mountains and scenic spots are suitable for long-term worship, and compared to those preferential treatments, they should be like phoenixes. Therefore, I only accepted the treasures and left the stupa in Ziguo Temple (資國寺), together with the true picture of me standing by, as a lifelong offering.
吁。鸞皇瑞世。非為于久。留水月觀。容是宜乎。常住重念。契感胡可。酬報自寫。翠刻聊爾。叢林若夫出黃檗之門。略同于裴相。作金粟之士。絕企于龐公。贊述不文。而系之銘。
離四句 絕百非
并州三交承天院智嵩禪師
上堂云。三交之路密難通。汾水潺潺。不停朽木。龍騰滄海。系電之機驚人。師子窟中。豈安異獸。三乘之教。不離方寸。祖師西來。何曾有意。佛祖不立。教又何依。人法雙遣。權為道矣。禪德。且莫停囚長智。養病喪軀。瞬目揚眉。早成鈍漢。三乘教外。別傳一句。
便有僧問。如何是教外之句 師云。新羅無是高麗國 進云。恁么則法海之中。師得自由 師云。波斯鼻孔長三寸。
問。如何是學人行履處 師云。僧堂前。佛殿後。
問。如何報得四恩三有去 師云。幸是無事人。剛為客作漢。
問。祖師西來。三藏東去。當明何事 師云。佛殿是部署修。僧堂是老僧蓋 進云。恁么則全因今日 師云。今日事作么生 僧便喝 師便打。
問。不在內。不在外。不在中間。未審在什麼處 師云。番國皮裘八百價。
師上堂云。寒溫冷暖。著衣吃飯。自不欠少。波波地覓個甚麼。秏是諸人不肯承當。如今還有承當底么。有即不得事
【現代漢語翻譯】 現代漢語譯本：
唉，鸞鳥鳳凰出現是吉祥的象徵，但不會長久停留。把身影留在水月觀，這安排是合適的。常常思念常住（寺院），如何才能契合感應？唯有抄寫經文以作酬報，用翠玉雕刻以表心意。叢林中的僧人如果出自黃檗（Huangbo）禪師的門下，就如同裴休（Pei Xiu）宰相一樣；要做金粟（Jin Su）如來那樣的修行人，就不要期望像龐蘊（Pang Yun）居士那樣隱居。我的讚頌之詞不夠文采，只能用銘文來表達。
遠離四句（一切斷定、否定、肯定、否定），超越百非（一切錯誤的知見）。
并州三交承天院智嵩（Zhisong）禪師
禪師上堂說法時說：『三交（San Jiao）的路隱秘難通，汾水（Fen Shui）潺潺流淌，不停留腐朽的木頭。龍在滄海中騰飛，閃電的出現令人震驚。獅子的洞穴中，怎麼能容忍其他的野獸？三乘（San Sheng）的教義，不離自己的方寸之心。祖師西來，何曾有什麼特別的用意？佛祖不設立，教義又依靠什麼？人與法都應該放下，這才是權宜之道的做法。各位禪德，不要停留在牢獄中增長智慧，不要因為養病而喪失身體。眨眼揚眉之間，就已經成了遲鈍的人。三乘教義之外，另外傳授一句。』
當時就有僧人問：『如何是教外之句？』禪師說：『新羅（Xinluo）沒有高麗國（Gaoli Guo）。』僧人進一步說：『這樣說來，在法海（Fa Hai）之中，禪師您得到了自由。』禪師說：『波斯（Bosi）人的鼻孔長三寸。』
問：『如何是學人修行的地方？』禪師說：『僧堂前，佛殿後。』
問：『如何報答得了四恩（Si En）三有（San You）？』禪師說：『幸運的是沒有事的人，偏偏要做客作漢。』
問：『祖師西來，三藏（San Zang）東去，應當明白什麼事？』禪師說：『佛殿是部署修建的，僧堂是老僧蓋的。』僧人進一步說：『這樣說來，完全依靠今天了。』禪師說：『今天的事怎麼樣？』僧人便喝了一聲。禪師便打了他。
問：『不在內，不在外，不在中間，不知道在什麼地方？』禪師說：『番國的皮裘價值八百。』
禪師上堂說法時說：『寒冷溫暖，穿衣吃飯，自己並不缺少什麼。到處尋找什麼呢？可惜的是各位不肯承擔。現在還有肯承擔的嗎？有的話就壞事了。』 English version:
Alas, the appearance of luan birds and phoenixes is an auspicious omen, but they do not stay for long. Leaving their image at the Water-Moon Temple is an appropriate arrangement. Constantly remembering the Sangharama (monastery), how can one resonate with the feeling? Only by transcribing scriptures as a form of repayment, and carving them in jade to express the intention. If the monks in the monastery come from the lineage of Zen Master Huangbo (Huangbo), they are like Chancellor Pei Xiu (Pei Xiu); if they want to be practitioners like Tathagata Jin Su (Jin Su), they should not expect to live in seclusion like Layman Pang Yun (Pang Yun). My eulogy is not elegant, so I can only express it with an inscription.
Away from the Four Propositions (all affirmation, negation, both, and neither), beyond the Hundred Negations (all wrong views).
Zen Master Zhisong (Zhisong) of Chengtian Temple in Sanjiao, Bingzhou
The Zen master, when ascending the hall to preach, said: 'The road of Sanjiao (San Jiao) is secret and difficult to pass through. The Fen River (Fen Shui) flows murmuringly, not stopping for rotten wood. The dragon soars in the vast sea, and the appearance of lightning is startling. In the lion's den, how can other beasts be tolerated? The teachings of the Three Vehicles (San Sheng) are inseparable from one's own square inch of heart. When the Patriarch came from the West, what special intention did he have? If the Buddhas are not established, what do the teachings rely on? Both person and Dharma should be let go, and this is the expedient way. Zen practitioners, do not stay in prison to increase wisdom, do not lose your body because of recuperating from illness. In the blink of an eye, you have already become dull people. Outside the teachings of the Three Vehicles, another sentence is transmitted.'
At that time, a monk asked: 'What is the sentence outside the teachings?' The Zen master said: 'Silla (Xinluo) does not have the country of Goryeo (Gaoli Guo).' The monk further said: 'In that case, in the sea of Dharma (Fa Hai), Zen Master, you have obtained freedom.' The Zen master said: 'The Persian's (Bosi) nostrils are three inches long.'
Asked: 'Where is the place for practitioners to practice?' The Zen master said: 'In front of the Sangharama hall, behind the Buddha hall.'
Asked: 'How can one repay the Four Kindnesses (Si En) and the Three Realms (San You)?' The Zen master said: 'Fortunately, you are a person with nothing to do, but you insist on being a hired hand.'
Asked: 'When the Patriarch came from the West and the Tripitaka (San Zang) went to the East, what should one understand?' The Zen master said: 'The Buddha hall was built by the department, and the Sangharama hall was built by the old monk.' The monk further said: 'In that case, it all depends on today.' The Zen master said: 'What about today's matter?' The monk then shouted. The Zen master then hit him.
Asked: 'Not inside, not outside, not in the middle, I don't know where it is?' The Zen master said: 'The foreign fur coat is worth eight hundred.'
The Zen master, when ascending the hall to preach, said: 'Cold and warm, wearing clothes and eating, you don't lack anything. What are you looking for everywhere? It's a pity that you all are unwilling to take responsibility. Are there any who are willing to take responsibility now? If there are, then things will go wrong.'
【English Translation】 Alas, the appearance of luan birds and phoenixes is an auspicious omen, but they do not stay for long. Leaving their image at the Water-Moon Temple is an appropriate arrangement. Constantly remembering the Sangharama (monastery), how can one resonate with the feeling? Only by transcribing scriptures as a form of repayment, and carving them in jade to express the intention. If the monks in the monastery come from the lineage of Zen Master Huangbo (Huangbo), they are like Chancellor Pei Xiu (Pei Xiu); if they want to be practitioners like Tathagata Jin Su (Jin Su), they should not expect to live in seclusion like Layman Pang Yun (Pang Yun). My eulogy is not elegant, so I can only express it with an inscription.
Away from the Four Propositions (all affirmation, negation, both, and neither), beyond the Hundred Negations (all wrong views).
Zen Master Zhisong (Zhisong) of Chengtian Temple in Sanjiao, Bingzhou
The Zen master, when ascending the hall to preach, said: 'The road of Sanjiao (San Jiao) is secret and difficult to pass through. The Fen River (Fen Shui) flows murmuringly, not stopping for rotten wood. The dragon soars in the vast sea, and the appearance of lightning is startling. In the lion's den, how can other beasts be tolerated? The teachings of the Three Vehicles (San Sheng) are inseparable from one's own square inch of heart. When the Patriarch came from the West, what special intention did he have? If the Buddhas are not established, what do the teachings rely on? Both person and Dharma should be let go, and this is the expedient way. Zen practitioners, do not stay in prison to increase wisdom, do not lose your body because of recuperating from illness. In the blink of an eye, you have already become dull people. Outside the teachings of the Three Vehicles, another sentence is transmitted.'
At that time, a monk asked: 'What is the sentence outside the teachings?' The Zen master said: 'Silla (Xinluo) does not have the country of Goryeo (Gaoli Guo).' The monk further said: 'In that case, in the sea of Dharma (Fa Hai), Zen Master, you have obtained freedom.' The Zen master said: 'The Persian's (Bosi) nostrils are three inches long.'
Asked: 'Where is the place for practitioners to practice?' The Zen master said: 'In front of the Sangharama hall, behind the Buddha hall.'
Asked: 'How can one repay the Four Kindnesses (Si En) and the Three Realms (San You)?' The Zen master said: 'Fortunately, you are a person with nothing to do, but you insist on being a hired hand.'
Asked: 'When the Patriarch came from the West and the Tripitaka (San Zang) went to the East, what should one understand?' The Zen master said: 'The Buddha hall was built by the department, and the Sangharama hall was built by the old monk.' The monk further said: 'In that case, it all depends on today.' The Zen master said: 'What about today's matter?' The monk then shouted. The Zen master then hit him.
Asked: 'Not inside, not outside, not in the middle, I don't know where it is?' The Zen master said: 'The foreign fur coat is worth eight hundred.'
The Zen master, when ascending the hall to preach, said: 'Cold and warm, wearing clothes and eating, you don't lack anything. What are you looking for everywhere? It's a pity that you all are unwilling to take responsibility. Are there any who are willing to take responsibility now? If there are, then things will go wrong.'
負山河大地。珍重。
師勘僧云。迦葉門前客。祗園會裡僧 僧云。今日特來禮拜和尚 師云。洎合不門阇梨 僧便喝 師云。錯 僧又喝 師云。放你三十棒 僧云。許和尚一隻眼 師云。吃棒了。呈款。
州主張侍中永德來訪師。適值師出。侍中於方丈內將拄杖去 師來日卻入衙相看 侍中雲。和尚失卻拄杖耶 師云。草賊大敗 侍中雲。恁么則落他艱便也 師云。併贓捉獲。
又因一日侍中與轉運同入院。轉運不拜。侍中雲。何不拜長老 師云。猶不肯永當 侍中雲。恁么則與長老作弟子去也 師便掌 侍中雲。是何一掌 師云。不是者漢。大難承當 侍中雲。恁么則醞造將來 師云。今日勘破。
師上堂。舉。法眼禪師偈云。見山不是山。見水何曾別。山河與大地。都是一輪月。大小法眼禪師未出涅槃堂。三交即不然。見山河與大地。錐刀各自用。珍重。
汝州廣惠院元璉真慧禪師
開堂日。有僧問。如何是祖師西來意 師云。竹竿頭上帶紅旗。
楊侍郎問。天上無彌勒。地下無彌勒。未審在什麼處 師云。敲磚打瓦 又問。只如風穴道。金沙難里馬郎婦。意旨如何 師云。更道也不及。
師方丈後有庵。因與官人坐次。官人乃問。如何是庵中主 師云。
【現代漢語翻譯】 現代漢語譯本：
揹負山河大地，各自珍重。
禪師考問僧人說：『你是迦葉（Kāśyapa，佛教中的一位重要弟子）門前的客人，還是祗園（Jetavana，佛教早期的一座重要寺院）法會裡的僧人？』僧人說：『今天特來禮拜和尚。』禪師說：『難道不認識老衲嗎？』僧人便大喝一聲。禪師說：『錯了。』僧人又大喝一聲。禪師說：『罰你三十棒！』僧人說：『允許和尚一隻眼。』禪師說：『吃棒了，呈上罰款！』
州長張侍中永德來拜訪禪師，恰逢禪師外出。侍中在方丈室內拿走了禪師的拄杖。禪師第二天去衙門拜訪侍中。侍中說：『和尚丟失了拄杖嗎？』禪師說：『草寇大敗。』侍中說：『這麼說來，他們失算了。』禪師說：『人贓俱獲。』
又有一天，侍中與轉運使一同來寺院。轉運使不拜。侍中說：『為什麼不拜長老？』禪師說：『仍然不肯永遠擔當。』侍中說：『這麼說來，要與長老做弟子了。』禪師便打了他一掌。侍中說：『這是什麼一掌？』禪師說：『不是這個人，難以承擔。』侍中說：『這麼說來，要慢慢醞釀。』禪師說：『今天就勘破了。』
禪師上堂說法，舉法眼禪師（Fayan，中國禪宗的一位重要人物）的偈語說：『見山不是山，見水何曾別。山河與大地，都是一輪月。』大小法眼禪師還沒出涅槃堂。三交（Sanjiao，指儒釋道三教）卻不這樣認為，見山河與大地，錐子和刀子各自有用。各自珍重。
汝州廣惠院元璉真慧禪師
開堂之日，有僧人問：『如何是祖師西來意？』禪師說：『竹竿頭上帶紅旗。』
楊侍郎問：『天上沒有彌勒（Maitreya，佛教中的未來佛），地下沒有彌勒，不知道在什麼地方？』禪師說：『敲磚打瓦。』又問：『就像風穴（Fengxue，禪宗的一位禪師）所說，金沙灘里的馬郎婦，意旨如何？』禪師說：『再說也不及了。』
禪師方丈後有一個庵，因為與官員坐在一起，官員便問：『如何是庵中主？』禪師說：
【English Translation】 English version:
Bearing mountains, rivers, and the great earth. Cherish this.
The master tested a monk, saying, 'Are you a guest before Kāśyapa's (one of the principal disciples of Gautama Buddha) gate, or a monk in the Jetavana (one of the most famous of the Buddhist monasteries or viharas in India) assembly?' The monk said, 'Today, I have come specifically to pay respects to the master.' The master said, 'Do you not recognize this old monk?' The monk then shouted. The master said, 'Wrong.' The monk shouted again. The master said, 'I will give you thirty blows!' The monk said, 'I grant the master one eye.' The master said, 'You have taken the blows; present the fine.'
The prefect of the state, Zhang Shizhong Yongde, came to visit the master, but the master was out. The Shizhong took the master's staff from within the abbot's room. The master went to the yamen (government office) the next day to see the Shizhong. The Shizhong said, 'Has the master lost his staff?' The master said, 'The bandit army is utterly defeated.' The Shizhong said, 'In that case, they miscalculated.' The master said, 'The person and the stolen goods have been seized together.'
Another day, the Shizhong and the transport commissioner came to the monastery together. The transport commissioner did not bow. The Shizhong said, 'Why do you not bow to the elder?' The master said, 'Still unwilling to take on the responsibility forever.' The Shizhong said, 'In that case, I will become the elder's disciple.' The master then slapped him. The Shizhong said, 'What is this slap?' The master said, 'Not this person; it is difficult to bear.' The Shizhong said, 'In that case, we will brew it slowly.' The master said, 'Today, it is seen through.'
The master ascended the hall and cited the verse of Zen Master Fayan (an important figure in the Chinese Chan Buddhism): 'Seeing mountains is not seeing mountains; seeing water, how is it different? Mountains, rivers, and the great earth are all one round moon.' Great and small, Zen Master Fayan has not yet left the Nirvana Hall. The Three Teachings (Sanjiao, Confucianism, Taoism, and Buddhism) do not think so. Seeing mountains, rivers, and the great earth, awls and knives each have their own uses. Cherish this.
Zen Master Yuanlian Zhenhui of Guanghui Monastery in Ruzhou
On the day of opening the hall, a monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A red flag on top of a bamboo pole.'
Vice Minister Yang asked, 'There is no Maitreya (regarded as the future Buddha of this world in Buddhist eschatology) in heaven, and no Maitreya on earth. Where is he?' The master said, 'Knocking bricks and breaking tiles.' He also asked, 'Just like Fengxue (a Zen master) said, the woman of Malong in Jinsha Beach, what is the meaning?' The master said, 'Saying more is not enough.'
Behind the master's abbot's room, there was a hermitage. Because he was sitting with officials, the official asked, 'What is the master of the hermitage?' The master said:
過墻遭棘狗。
問。如何是祖師西來意 師云。大白星轉。
問。如何是佛 師云。兩個不是。
劍門黃檗山謐禪師
開堂日。升座。示眾云。會么。慈雲今日與你注破去也。乃有一頌。
慈雲今日顯宗風 不說無心道路通 眩上眉毛佛已過 者回與你話西東
問。師唱誰家曲。宗風嗣阿誰 師云。寶應堂前無安語。今時施設不參差 學云。恁么則汝水一派。劍嶺分枝 師云。莫亂道。
問。如何是佛 師以拂子轉一轉豎起 進云。供養者何 師云。漢水休掛念。錦里有光生。
問。如何是無縫塔 師云。獨曉孤輪三界外。長年疏豁臺路中。
問。王印開時。誰人受信。
師云。野老撫掌去。牧童樂道歸。
問。不識不見。請師道出 師云。鐵打利劍將軍用。筆定乾坤宰相才。
問。如何是祖師西來意 師云。紅輪光萬戶。泳水繞青山。
池州仁王院處評禪師
在念禪師會下。一日。參次。 師問。如何是佛法大意 念便喝 師禮拜 念師拈棒 師云。和尚此間勿世界耶 念師拋下拄杖云。明眼人難瞞 師云。草賊大敗。
隨州智門回罕禪師
上堂。有僧問。匣中寶劍隨時用。還許當場用也無 師云。青竹
【現代漢語翻譯】 現代漢語譯本 過墻遭棘狗：比喻處境艱難，進退兩難。
問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？ 師云：大白星轉。
問：如何是佛（Buddha）？ 師云：兩個不是。
劍門黃檗山謐禪師
開堂日，升座。示眾云：會么？慈雲今日與你注破去也。乃有一頌。
慈雲今日顯宗風，不說無心道路通；眩上眉毛佛已過，者回與你話西東。
問：師唱誰家曲？宗風嗣阿誰？ 師云：寶應堂前無安語，今時施設不參差。 學云：恁么則汝水一派，劍嶺分枝？ 師云：莫亂道。
問：如何是佛（Buddha）？ 師以拂子轉一轉豎起。 進云：供養者何？ 師云：漢水休掛念，錦里有光生。
問：如何是無縫塔？ 師云：獨曉孤輪三界外，長年疏豁臺路中。
問：王印開時，誰人受信？
師云：野老撫掌去，牧童樂道歸。
問：不識不見，請師道出。 師云：鐵打利劍將軍用，筆定乾坤宰相才。
問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？ 師云：紅輪光萬戶，泳水繞青山。
池州仁王院處評禪師
在念禪師會下。一日，參次。師問：如何是佛法大意？ 念便喝。 師禮拜。 念師拈棒。 師云：和尚此間勿世界耶？ 念師拋下拄杖云：明眼人難瞞。 師云：草賊大敗。
隨州智門回罕禪師
上堂。有僧問：匣中寶劍隨時用，還許當場用也無？ 師云：青竹
【English Translation】 English version 'Passing the wall encounters thorny dogs': A metaphor for a difficult situation, caught between a rock and a hard place.
Question: What is Bodhidharma's intention in coming from the West (祖師西來意)? The Master said: The great white star turns.
Question: What is Buddha (佛)? The Master said: Two are not it.
Zen Master Mi of Huangbo Mountain in Jianmen
On the day of opening the hall, he ascended the seat and addressed the assembly, saying: Do you understand? Ciyun (慈雲) will explain it thoroughly for you today. Hence, there is a verse:
Ciyun (慈雲) reveals the sect's style today, not speaking of the path through no-mind; the Buddha (佛) has already passed beyond the raised eyebrows, this time I will talk to you about the West and East.
Question: Whose tune does the Master sing? Whose lineage does the sect's style inherit? The Master said: There are no peaceful words before the Bao Ying Hall (寶應堂), the present arrangements are without discrepancy. A student said: In that case, it's a branch of the Ru River (汝水), a division of the Jian Mountain (劍嶺)? The Master said: Don't speak carelessly.
Question: What is Buddha (佛)? The Master twirled the whisk once and raised it. The student advanced, saying: What is offered? The Master said: Don't worry about the Han River (漢水), there is light born in Jinli (錦里).
Question: What is a seamless pagoda (無縫塔)? The Master said: Alone knowing the solitary wheel beyond the three realms, for years, open and vast, in the midst of the platform road.
Question: When the royal seal is opened, who receives the trust?
The Master said: The old farmer claps his hands and leaves, the shepherd boy happily returns to the Way.
Question: Not knowing, not seeing, please Master explain. The Master said: A sharp iron sword is used by the general, the prime minister's talent settles the universe with a stroke of the pen.
Question: What is Bodhidharma's intention in coming from the West (祖師西來意)? The Master said: The red sun shines on ten thousand households, swimming water surrounds the green mountains.
Zen Master Chu Ping of Renwang Monastery in Chizhou
Was under Zen Master Nian. One day, during an audience, the Master asked: What is the great meaning of the Buddha Dharma (佛法大意)? Nian then shouted. The Master bowed. Zen Master Nian picked up his staff. The Master said: Does the Abbot not want a world here? Zen Master Nian threw down his staff and said: It's hard to deceive a discerning person. The Master said: The bandit army is utterly defeated.
Zen Master Hui Han of Zhimen in Suizhou
Ascending the hall, a monk asked: The treasured sword in the box is used at any time, is it permissible to use it on the spot? The Master said: Green bamboo
竿頭標四方 進云。恁么則天雨洗榮城也 師云。道者百雜碎也。
問。學人未舉意。和尚已先知。和尚舉意。如何委悉 師云。一句迥分明。徒勞更側耳 僧擬議 師便喝 師因為北塔院僧使點茶。師乃起自揖。僧使。近上座 僧使云。鷂子頭上。焉敢安巢 師云。棒上不成龍。隨後打一座具 僧使茶后卻起來云。適來卻成觸誤和尚 師云。江南杜禪客。覓什麼第二碗。
潭州南嶽山臺院契曠禪師
初開堂日。眾集定。時有僧問。師唱誰家曲。宗風嗣阿誰 師云。昔時經游地。趙洛老婆心 進云。恁么即汝水分枝。衡陽長葉也 師云。小兒得寵便勇。
問。如何是佛 師云。三十二相天人仰 進云。莫只者個便是也無 師云。八十種好鬼神驚。
襄州鹿門賜紫惠昭山主
楊億侍郎寄一問。入山不畏虎。當路卻防人時如何 主云。君子坦蕩蕩 問。如何是鹿門山 主云。石頭大底大。小底小 進云。如何是山中人 師云。橫眠豎臥。
汝州寶應院賜紫法昭禪師
上堂云。寶應門風險。入者喪全身。且道出身一句作么生道。有道得底么。出來道看。珍重。
問。承教中雲。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。為什麼不得成佛道 師云。赤腳騎
【現代漢語翻譯】 現代漢語譯本 竿頭標四方，更進一步。這樣說來，就像天雨洗刷榮城一樣了。師父說：『你這道者真是百雜碎啊。』 僧人問：『學人還沒舉意，和尚您就已經先知道了。那麼和尚您舉意的時候，如何才能知曉呢？』師父說：『一句就迥然分明，徒勞地再側耳傾聽。』僧人正要說話，師父就喝斥了他。師父因為北塔院的僧使來點茶，於是起身作揖。僧使說：『請上座。』僧使說：『在鷂子的頭上，哪裡敢安巢呢？』師父說：『棒上不成龍。』隨後打了一下座具。僧使喝完茶後起身說：『剛才真是觸犯了和尚您。』師父說：『江南的杜禪客，還想找第二碗茶喝嗎？』 潭州南嶽山臺院契曠禪師 初次開堂的時候，眾人都聚集完畢。當時有僧人問：『師父您唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『過去曾經遊歷的地方，趙州和洛浦的老婆心。』僧人進一步說：『這樣說來，就像汝水在這裡分枝，衡陽在那裡長出葉子一樣了。』師父說：『小孩子得到寵愛就變得膽大了。』 僧人問：『什麼是佛？』師父說：『三十二相讓天人都仰慕。』僧人進一步說：『莫非就是這個樣子嗎？』師父說：『八十種好讓鬼神都驚歎。』 襄州鹿門賜紫惠昭山主 楊億侍郎寄來一個問題：『入山不怕老虎，在路上卻要提防人，這是為什麼？』山主說：『君子坦坦蕩蕩。』僧人問：『什麼是鹿門山？』山主說：『石頭大的大，小的小。』僧人進一步問：『什麼是山中人？』師父說：『橫著睡，豎著臥。』 汝州寶應院賜紫法昭禪師 上堂說法：『寶應院的門檻很危險，進入的人會喪失全身。那麼，脫身而出的一句話該怎麼說呢？有能說得出來的嗎？出來說看。珍重。』 僧人問：『承教中說：大通智勝佛（Dàtōng zhì shèng fó），十劫坐道場，佛法不現前，不得成佛道。為什麼不得成佛道？』師父說：『赤腳騎驢。』
【English Translation】 English version 'At the top of the pole, mark the four directions, advance further.' If so, it's like the rain washing Rongcheng. The master said, 'You, the Daoist, are truly a hodgepodge.' A monk asked, 'Before the student even expresses his intention, the master already knows. When the master expresses his intention, how can we know?' The master said, 'One sentence is distinctly clear; it's futile to strain your ears further.' As the monk hesitated, the master shouted at him. The master was serving tea to the visiting monk official from Beita Temple, so he rose and bowed. The monk official said, 'Please, take the seat of honor.' The monk official said, 'On the head of a hawk, how dare one build a nest?' The master said, 'A stick cannot become a dragon.' Then he struck the meditation seat. After tea, the monk official rose and said, 'Just now, I offended the master.' The master said, 'The Chan traveler Du from Jiangnan, are you looking for a second bowl?' Chan Master Qikuang of Taiyuan Temple on Mount Nanyue in Tanzhou On the first day of opening the hall, the assembly gathered. At that time, a monk asked, 'Whose tune does the master sing? Whose ancestral style do you inherit?' The master said, 'The places I once traveled, the old woman's heart of Zhao and Luo.' The monk further said, 'If so, it's like the Ru River branching here, and Hengyang growing leaves there.' The master said, 'A child becomes brave when spoiled.' A monk asked, 'What is Buddha (Fó)?' The master said, 'The thirty-two marks are admired by gods and humans.' The monk further said, 'Is that all there is to it?' The master said, 'The eighty minor marks amaze ghosts and spirits.' Layman Huizhao, Mountain Master of Lumen, Xiangzhou, Granted Purple Robe Attendant Yang Yi sent a question: 'Entering the mountain, one is not afraid of tigers, but on the road, one must beware of people. What is the reason?' The master said, 'A gentleman is open and upright.' A monk asked, 'What is Mount Lumen (Lù mén shān)?' The master said, 'The big stones are big, and the small stones are small.' The monk further asked, 'What are the people in the mountains?' The master said, 'Sleeping horizontally, lying vertically.' Chan Master Fazhao of Baoying Temple, Ruzhou, Granted Purple Robe Ascending the hall, he said, 'The gate of Baoying Temple is dangerous; those who enter lose their whole body. Then, how should one say a word to escape? Is there anyone who can say it? Come out and say it. Treasure this.' A monk asked, 'It is said in the teachings: Great Penetrating Wisdom-Victory Buddha (Dàtōng zhì shèng fó) sat in the place of enlightenment for ten kalpas, but the Buddha-dharma did not appear, and he could not attain Buddhahood. Why could he not attain Buddhahood?' The master said, 'Riding a donkey barefoot.'
鐵驢。直至海南居。
唐州大乘山惠果禪師
上堂。有僧問。如何是從上來傳底意 師云。金盤拓出衆人看。
問。如何是佛法大意 師云。杏種來年麥。棗熟當年禾 進云。莫是和尚為人處也無 師云。逢人但恁么舉。
問。撥塵見佛時如何 師云。撥塵即乖。見佛即錯 進云。總不如是時如何 師云。錯。
汾州太子院道一禪師
上堂。有僧問。師唱誰家曲。宗風嗣阿誰 師云。五音六律非關妙。四智三空和不齊。
問。如何是佛 師云。賣扇老婆手遮日。
問。如何是汾陽境 師云。子夏山高雲叆叇。西河水急貫滄溟 進云。如何是境中人 師云。郡主在此。莫犯威風 僧禮拜 師云。且放一頓。
問。紅轉未出時如何 師云。照燭分明 進云。出后如何 師云。撈天摸地。
問。如何是學人親切處 師云。慈母抱嬰兒 進云。如何是學人轉身處 師云。街頭巷底 進云。如何是學人著力處 師云。千斤擔子兩頭搖。
師因與數人座主茶話次。一座主問。師會文章否。 師云。不會 座主云。和尚莫只是會禪么 師云。亦不會 座主云。何名長老 師乃與一頌。
不會文章不會禪 無知愚訥且安然 饒君妙困道無礙 亡落汾陽
【現代漢語翻譯】 現代漢語譯本： 鐵驢，（指一種堅固不拔的精神或事物）一直到海南居住。（可能指一種修行或境界的終點）
唐州大乘山惠果禪師：
上堂說法。有僧人問：『如何是從古以來傳承的真意？』 禪師說：『金盤托出，眾人觀看。』（比喻真理顯而易見）
問：『如何是佛法的大意？』 禪師說：『杏子種下，來年卻長出麥子；棗子成熟，當年卻收穫稻禾。』（比喻因果關係的複雜和出人意料） 僧人進一步問：『莫非這就是和尚您教化人的地方嗎？』 禪師說：『遇到人就這麼提出來。』
問：『撥開塵土見到佛時，會是怎樣？』 禪師說：『撥開塵土就錯了，見到佛也錯了。』（強調不應執著于外在形式） 僧人進一步問：『如果什麼都不如是，又會怎樣？』 禪師說：『錯。』
汾州太子院道一禪師：
上堂說法。有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『五音六律與玄妙無關，四智三空也並不協調。』
問：『如何是佛？』 禪師說：『賣扇子的老婦用手遮擋陽光。』（比喻佛性就在日常生活中）
問：『如何是汾陽的境界？』 禪師說：『子夏山高，雲霧繚繞；西河水急，流入大海。』 僧人進一步問：『如何是境界中的人？』 禪師說：『郡主就在這裡，不要冒犯她的威風。』 僧人禮拜。 禪師說：『暫且放過你。』
問：『紅色顏料未顯現出來時，會是怎樣？』 禪師說：『照亮得清清楚楚。』 僧人進一步問：『顯現出來后，又會怎樣？』 禪師說：『撈天摸地。』（形容無所不能，但又徒勞無功）
問：『如何是學人最親切的地方？』 禪師說：『慈母懷抱嬰兒。』 僧人進一步問：『如何是學人轉身的地方？』 禪師說：『街頭巷尾。』 僧人進一步問：『如何是學人著力的地方？』 禪師說：『千斤擔子兩頭搖。』（比喻修行需要平衡和努力）
禪師因為與幾位座主（精通經論的僧人）喝茶聊天，一位座主問：『禪師您精通文章嗎？』 禪師說：『不精通。』 座主說：『和尚您莫非只是精通禪法嗎？』 禪師說：『也不精通。』 座主說：『那憑什麼被稱為長老？』 禪師於是作了一首偈：
不精通文章，不精通禪法， 無知愚鈍，且安然自得。 縱然你巧妙通達，言說無礙， 也終將迷失在汾陽。
【English Translation】 English version: Iron Donkey. (Referring to an unyielding spirit or thing) Until residing in Hainan. (Possibly referring to the endpoint of a practice or state)
Zen Master Huiguo of Dasheng Mountain in Tangzhou:
Delivering a sermon in the hall. A monk asked: 'What is the meaning transmitted from the very beginning?' The Master said: 'A golden plate is held out for all to see.' (Metaphor for the obviousness of truth)
Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Apricot seeds are planted, but wheat grows next year; dates ripen, but rice is harvested in the same year.' (Metaphor for the complexity and unexpectedness of cause and effect) The monk further asked: 'Is this perhaps where you, the monk, teach people?' The Master said: 'Just bring it up like this when you meet people.'
Asked: 'What will it be like when the Buddha is seen after brushing away the dust?' The Master said: 'Brushing away the dust is wrong, and seeing the Buddha is also wrong.' (Emphasizing that one should not be attached to external forms) The monk further asked: 'What if nothing is like this?' The Master said: 'Wrong.'
Zen Master Daoyi of the Prince's Monastery in Fenzhou:
Delivering a sermon in the hall. A monk asked: 'Whose tune are you singing, Master? Whose lineage does your school of Zen inherit?' The Master said: 'The five tones and six laws are unrelated to the profound, and the four wisdoms and three emptinesses are not harmonious.'
Asked: 'What is Buddha?' The Master said: 'An old woman selling fans shields the sun with her hand.' (Metaphor for Buddha-nature being in everyday life)
Asked: 'What is the realm of Fenyang?' The Master said: 'Mount Zixia is high, with swirling clouds; the West River is rapid, flowing into the vast sea.' The monk further asked: 'What are the people in the realm?' The Master said: 'The princess is here; do not offend her dignity.' The monk bowed. The Master said: 'Let you off for now.'
Asked: 'What is it like when the red pigment has not yet appeared?' The Master said: 'Shining clearly.' The monk further asked: 'What is it like after it appears?' The Master said: 'Grasping at the sky and feeling the earth.' (Describing omnipotence, but also futility)
Asked: 'What is the most intimate place for a student?' The Master said: 'A loving mother holding her baby.' The monk further asked: 'What is the place where a student turns around?' The Master said: 'Street corners and alleys.' The monk further asked: 'What is the place where a student exerts effort?' The Master said: 'A thousand-pound load sways at both ends.' (Metaphor for the need for balance and effort in practice)
Because the Master was having tea and chatting with several Zuo Zhu (monks proficient in scriptures and treatises), one Zuo Zhu asked: 'Are you proficient in writing, Master?' The Master said: 'Not proficient.' The Zuo Zhu said: 'Are you, the monk, perhaps only proficient in Zen?' The Master said: 'Also not proficient.' The Zuo Zhu said: 'Then why are you called an Elder?' The Master then composed a verse:
Not proficient in writing, not proficient in Zen, Ignorant and dull, yet content and at ease. Even if you are skillfully versed and speak without hindrance, You will ultimately be lost in Fenyang.
第二綣
筠州興教院守芝禪師
才升座。僧問。如何是和尚家風 師云。一言出口。駟馬難追。
問。如何是城裡佛 師云。十字街頭石幢子。
問。如何是為人一句 師云。四角六張 進云。意旨如何 師云。八凹九凸。
問。不落三寸時如何 師云。干三長。坤六短 進云。意旨如何 師云。切忌地營虛。
問。昔日靈山分半座。二師相見事若何 師云。記得么 僧良久 師打禪床一下。云。多年忘卻也 師云。且住。且住。若向言中取則。句里明機。也似迷頭認影。若也舉唱宗乘。大似一場寐語。雖然如是。官不容針。私通車馬。放一線道。有個葛藤處。
師遂打禪床一下。云。三世諸佛盡皆頭痛。且道大眾還有免得在么。若一人免得。無有是處。若免不得。海印發光。師乃豎起拂子云。者個是印。那個是光。者個是光。那個是印。掣電之機。徒佇勞思。會么。老僧說夢。且道夢見個什麼。南柯十更。若不會。聽取一頌。
北斗掛須彌 杖頭挑日月 材泉好商賣 夏末秋風切
珍重
師才升座。僧王宣疏畢。維那白槌云。法筵龍象眾。當觀第一義。
時有僧問。大用現前。不存軌則。請師揮劍 師云。點眼知人意。著取今行時 進云
【現代漢語翻譯】 現代漢語譯本
第二卷
筠州興教院守芝禪師
剛升座，有僧人問：『如何是和尚的家風？』 禪師說：『一言既出，駟馬難追。』（形容說話算數，不可更改）
問：『如何是城裡佛？』 禪師說：『十字街頭的石幢子。』（石幢子通常立於人多的地方，比喻佛法無處不在）
問：『如何是為人的一句話？』 禪師說：『四角六張。』 僧人進一步問：『意旨如何？』 禪師說：『八凹九凸。』（兩者都難以理解，意在引導參禪者超越語言邏輯）
問：『不落三寸時如何？』 禪師說：『干三長，坤六短。』 僧人進一步問：『意旨如何？』 禪師說：『切忌地營虛。』（干、坤代表天地，意指不要在虛妄的地方用心）
問：『昔日靈山分半座，二師相見事若何？』 禪師說：『記得么？』 僧人沉默良久。 禪師打禪床一下，說：『多年忘卻也。』 禪師說：『且住，且住。若向言中取則，句里明機，也似迷頭認影。若也舉唱宗乘，大似一場寐語。雖然如是，官不容針，私通車馬。放一線道，有個葛藤處。』（意指不要執著于語言文字，要超越言語才能領悟真諦）
禪師於是打禪床一下，說：『三世諸佛盡皆頭痛，且道大眾還有免得在么？若一人免得，無有是處。若免不得，海印發光。』 禪師於是豎起拂子說：『這個是印，那個是光。這個是光，那個是印。掣電之機，徒佇勞思。會么？老僧說夢。且道夢見個什麼？南柯十更。若不會，聽取一頌。
北斗掛須彌，杖頭挑日月，材泉好商賣，夏末秋風切。』
珍重。
禪師剛升座，僧人王宣讀疏文完畢。維那舉槌說：『法筵龍象眾，當觀第一義。』
當時有僧人問：『大用現前，不存軌則，請師揮劍。』 禪師說：『點眼知人意，著取今行時。』 僧人進一步問：
【English Translation】 English version
Volume 2
Chan Master Shouzhi of Xingjiao Monastery in Junzhou
As soon as he ascended the seat, a monk asked, 'What is the style of the Abbot's family?' The Master said, 'Once a word is spoken, a team of four horses cannot overtake it.' (meaning that one's words are final and cannot be changed)
Asked, 'What is the Buddha in the city?' The Master said, 'The stone pillar at the crossroads.' (Stone pillars are usually erected in crowded places, metaphorically representing the omnipresence of the Buddha-dharma)
Asked, 'What is a phrase for the sake of others?' The Master said, 'Four corners, six sheets.' The monk further asked, 'What is the meaning?' The Master said, 'Eight concave, nine convex.' (Both are difficult to understand, intended to guide practitioners to transcend linguistic logic)
Asked, 'What about when not falling into the three inches?' The Master said, 'Qian is three long, Kun is six short.' The monk further asked, 'What is the meaning?' The Master said, 'Be sure not to build emptiness on the ground.' (Qian and Kun represent heaven and earth, meaning do not put your mind on illusory things)
Asked, 'In the past, Ling Shan divided half a seat, what was the matter when the two masters met?' The Master said, 'Do you remember?' The monk remained silent for a long time. The Master struck the meditation bed and said, 'Forgotten for many years.' The Master said, 'Stop, stop. If you seek principles in words and understand the opportunity in phrases, it is like mistaking the shadow for the head. If you chant the teachings of the sect, it is like a dream talk. Although this is the case, officials do not allow needles, but privately allow carriages and horses. Leave a line of way, there is a place for entanglement.' (Meaning do not be attached to language and words, you must transcend words to understand the truth)
The Master then struck the meditation bed and said, 'All the Buddhas of the three worlds have headaches, but can the masses avoid it? If one person can avoid it, there is no such place. If you cannot avoid it, the ocean seal emits light.' The Master then raised the whisk and said, 'This is the seal, that is the light. This is the light, that is the seal. The opportunity of lightning, it is useless to think hard. Do you understand? The old monk is dreaming. What did you dream about? Nanke ten changes. If you don't understand, listen to a verse.
The Big Dipper hangs on Mount Sumeru, a staff carries the sun and moon, good materials and springs are good for business, the late summer and early autumn wind is sharp.'
Take care.
As soon as the Master ascended the seat, the monk Wang finished reading the memorial. The director struck the gavel and said, 'The dragon and elephant assembly of the Dharma banquet should observe the first meaning.'
At that time, a monk asked, 'Great function manifests before, without rules, please Master wield the sword.' The Master said, 'Know people's intentions with a glance, take the current time to act.' The monk further asked:
。腦後穿。 師云。齋后鐘。
問。如何是佛法大意 師云。推天 磕地。
問。心法無形。如何雕琢 師云。一丁兩丁 進云。未曉者如何領會 師云。透七透八。
問。如何是大愚境 師云。四面峰巒秀。㳂江一帶清 進云。如何是境中人 師云。滿城公子貴。林下道人棲。
問。拈槌豎拂即不問。當機一句事如何 師云。燋頭燎面 進云。雷音已徹青雲外。向上極則又如何 師云。且領前話。
師云。問話且住。凈名杜口。猶涉繁詞。達磨西來。平欺漢地。放一線道去也。放個葛靡處。所以李長者云。夫有情之本。同智海以還源。抱識含流。總法身而為體。諸仁者。既是總法身而為體。還知道須彌吞卻法身。法身吞卻須彌么。諸仁者。朝夕與古佛同參。與諸方老和尚同參。山僧今日與大眾同參。且道參什麼。如是定當得。且認得個著衣吃飯。猶去衲僧半月程在。若定當不得。來年更有新條在。惱亂春風卒未休。久立。珍重。
上堂。僧問。如何是道 師云。八斛四斗 進云。如何是道中人 師云。煮粥炸飯。
問。寶劍未出匣時如何 師云。切忌道著 進云。出匣后如何 師云。天魔腦裂。
師云。舉一步。須彌岌嶺。海水騰波。不舉一步。于微塵國土。助
【現代漢語翻譯】 腦後穿。（意指：從腦後穿過）師父說：『齋后鐘。』（意指：齋飯後敲鐘。）
問：如何是佛法大意？（意指：什麼是佛法的根本要義？）師父說：『推天磕地。』（意指：向上推天，向下磕地。）
問：心法無形，如何雕琢？（意指：心法沒有形狀，如何修習？）師父說：『一丁兩丁。』（意指：一下一下地雕琢。）進而言：『未曉者如何領會？』（意指：不明白的人如何領會？）師父說：『透七透八。』（意指：徹底領悟。）
問：如何是大愚境？（意指：什麼是大愚的境界？）師父說：『四面峰巒秀，㳂江一帶清。』（意指：四面山峰秀麗，沿江一帶清澈。）進而言：『如何是境中人？』（意指：什麼是處於這種境界中的人？）師父說：『滿城公子貴，林下道人棲。』（意指：城裡滿是富貴公子，山林里有修道的隱士。）
問：拈槌豎拂即不問，當機一句事如何？（意指：舉起木槌或豎起拂塵這些行為暫且不問，當下這一句如何理解？）師父說：『燋頭燎面。』（意指：燒焦了頭，燎傷了臉。）進而言：『雷音已徹青雲外，向上極則又如何？』（意指：佛法之音已經響徹雲霄之外，更進一步又該如何？）師父說：『且領前話。』（意指：先領會前面的話。）
師父說：問話且住，凈名（Vimalakirti，維摩詰）杜口，猶涉繁詞。達磨（Bodhidharma，菩提達摩）西來，平欺漢地。放一線道去也，放個葛靡處。所以李長者說：夫有情之本，同智海以還源，抱識含流，總法身而為體。諸仁者，既是總法身而為體，還知道須彌（Sumeru，須彌山）吞卻法身，法身吞卻須彌么？諸仁者，朝夕與古佛同參，與諸方老和尚同參，山僧今日與大眾同參，且道參什麼？如是定當得，且認得個著衣吃飯，猶去衲僧半月程在。若定當不得，來年更有新條在，惱亂春風卒未休。久立，珍重。
上堂，僧問：如何是道？（意指：什麼是道？）師父說：『八斛四斗。』（意指：八斛四斗。）進而言：『如何是道中人？』（意指：什麼是得道之人？）師父說：『煮粥炸飯。』（意指：煮粥做飯。）
問：寶劍未出匣時如何？（意指：寶劍未出鞘時是什麼狀態？）師父說：『切忌道著。』（意指：千萬不要說出來。）進而言：『出匣后如何？』（意指：出鞘后又如何？）師父說：『天魔腦裂。』（意指：天魔頭腦破裂。）
師父說：舉一步，須彌（Sumeru，須彌山）岌嶺，海水騰波。不舉一步，于微塵國土，助。
【English Translation】 『Piercing the back of the head.』 The master said, 『The bell after the vegetarian meal.』
Question: 『What is the great meaning of the Buddha-dharma?』 The master said, 『Pushing the sky, kowtowing to the earth.』
Question: 『The mind-dharma is formless, how is it carved?』 The master said, 『One stroke, two strokes.』 The questioner continued, 『How do those who do not understand comprehend it?』 The master said, 『Penetrate seven, penetrate eight.』
Question: 『What is the realm of great foolishness?』 The master said, 『The peaks are beautiful on all four sides, the area along the river is clear.』 The questioner continued, 『What is the person in this realm?』 The master said, 『The city is full of noble young masters, and hermits dwell in the forests.』
Question: 『Raising the mallet and holding up the whisk are not questioned. How about a phrase for the immediate occasion?』 The master said, 『Scorched head, burned face.』 The questioner continued, 『The thunderous sound has already penetrated beyond the blue clouds, what about the ultimate beyond that?』 The master said, 『First understand the previous words.』
The master said, 『Stop asking questions for now. Vimalakirti (凈名) keeping silent still involves verbose words. Bodhidharma (達磨) came from the West, plainly deceiving the Han land. Letting a line of path go, where to release the tangled vines? Therefore, Elder Li said, 'The essence of sentient beings shares the same source as the ocean of wisdom. Embracing consciousness and containing the flow, it is all the Dharma-body as its substance.' All of you, since it is all the Dharma-body as its substance, do you know whether Sumeru (須彌) swallows the Dharma-body, or the Dharma-body swallows Sumeru? All of you, morning and evening, participate with the ancient Buddhas, participate with the old monks of all directions. This mountain monk participates with the assembly today. Tell me, what do we participate in? If you can determine it, even recognizing wearing clothes and eating food is still half a month's journey away from a true monk. If you cannot determine it, next year there will be new branches, disturbing the spring breeze without end. Standing for a long time, take care.』
Ascending the hall, a monk asked, 『What is the Dao?』 The master said, 『Eight hu and four dou.』 The questioner continued, 『What is a person of the Dao?』 The master said, 『Cooking porridge and frying rice.』
Question: 『What is it like when the precious sword is not yet out of its sheath?』 The master said, 『Absolutely avoid speaking of it.』 The questioner continued, 『What is it like after it is out of its sheath?』 The master said, 『The heavenly demons' brains are split.』
The master said, 『Taking one step, Sumeru (須彌) is precarious, and the sea water surges. Not taking one step, in the land of tiny dust, assisting.』
一切諸佛出興於世。轉大法輪。還信么。若信得。西瞿耶尼吃飯去。珍重。
上堂。僧問。如何是祖師西來意 師云。白月燒地眠。夜間炙地臥。
問。古鏡未磨時如何 師云。照破天下人髑髏 進云。磨后如何 師云。黑如漆。
問。既是清凈法身。為什麼卻澡浴 師云。頭出頭沒 進云。為什麼如此 師云。只為如此。
上堂。僧問。洪鐘才擊。大眾云臻。祖意西來。乞師垂示 師云。六丁六甲 進云。未曉者如何領會 師云。會即錯。
問。馬師未見讓師時如何 師云。緊 進云。見后如何 師云。切。
問。如何是佛 師云。鋸解秤錘。
師云。德山入門更棒。臨濟入門便喝。一棒一喝。若雙峰而互出。賓主未辨。恓恓而萬里鄉關。照用方行。擬擬而千差塞路。諸上座。到者里。憑何話會。
師乃有頌。
棒喝齊施早已賒 古今皆贊絕周遮 二途不涉憑何說 南海波斯進象牙
珍重
上堂。僧問。特特上來伸三拜。乞師分付柱杖子 師云。科 進云。恁么則功不虛施 師云。重。
因請本院首座開堂。僧問。承和尚有言。一人悟道。三界平沉。首座悟道。三界還沉也無 師云。不淹不抑 進云。恁么即一言才出。大地全收
【現代漢語翻譯】 現代漢語譯本：一切諸佛出世，轉動偉大的法輪（Dharmacakra，佛法的象徵），你相信嗎？如果相信，就去西瞿耶尼（西牛貨洲，佛教傳說中的四大部洲之一）吃飯吧。珍重。
上堂（禪宗術語，指禪師升座說法）。有僧人問：『什麼是祖師西來意（Bodhidharma，禪宗初祖達摩從西天來到東土的真正意圖）？』 師父說：『白色的月亮燒灼著大地入眠，夜晚在炙熱的地上躺臥。』
有僧人問：『古鏡未曾打磨時是什麼樣子？』 師父說：『照破天下人的頭顱。』 僧人追問：『打磨之後呢？』 師父說：『黑如漆。』
有僧人問：『既然是清凈法身（Dharmakaya，佛的三身之一，指佛的真如之身），為什麼還要洗澡？』 師父說：『頭出頭沒。』 僧人追問：『為什麼這樣？』 師父說：『只因爲這樣。』
上堂。有僧人問：『洪亮的鐘聲才敲響，大眾就聚集而來，祖師西來的真意，請師父開示。』 師父說：『六丁六甲（道教神祇）。』 僧人追問：『不明白的人該如何領會？』 師父說：『領會就錯了。』
有僧人問：『馬祖（馬祖道一禪師）未曾拜見讓和尚（南嶽懷讓禪師）時是什麼樣子？』 師父說：『緊。』 僧人追問：『拜見之後呢？』 師父說：『切。』
有僧人問：『什麼是佛？』 師父說：『鋸斷秤錘。』
師父說：『德山（德山宣鑒禪師）入門就打棒，臨濟（臨濟義玄禪師）入門便喝。一棒一喝，如果像雙峰一樣交替出現，賓主就難以分辨，疲憊地奔波萬里，照用才得以施行。如果稍有擬議，千差萬別就會堵塞道路。各位，到了這裡，憑什麼來體會？』
師父於是作頌：
棒喝齊施早已過時，古今都讚歎其超越一切。不涉兩種途徑，憑什麼來說？南海的波斯進貢象牙。
珍重。
上堂。有僧人問：『特意上來伸展三拜，懇請師父分付柱杖子（禪杖，禪師說法時所用的法器）。』 師父說：『科（可以）。』 僧人追問：『這樣說來，功夫沒有白費。』 師父說：『重（重要）。』
因為要請本院的首座（寺院中職位最高的僧人）開堂說法。有僧人問：『聽和尚您說過，一人悟道，三界（欲界、色界、無色界）都平靜沉沒。首座悟道，三界還沉沒嗎？』 師父說：『不淹沒也不抑制。』 僧人追問：『這樣說來，一句話才出口，大地就全部收攝。』
【English Translation】 English version: All Buddhas appear in the world, turning the great Dharma wheel (Dharmacakra, symbol of Buddhist law). Do you believe it? If you believe it, go to Xigoyani (Western Gokanyani, one of the four continents in Buddhist cosmology) to eat. Farewell.
Ascending the hall (Zen term, referring to the Zen master ascending the seat to give a Dharma talk). A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma, the first patriarch of Zen Buddhism in China) coming from the West?' The master said: 'The white moon burns the earth to sleep, and at night lies on the scorching ground.'
A monk asked: 'What is it like when an ancient mirror has not been polished?' The master said: 'It illuminates and shatters the skulls of all people under heaven.' The monk followed up: 'What about after polishing?' The master said: 'Black as lacquer.'
A monk asked: 'Since it is the pure Dharma body (Dharmakaya, one of the three bodies of the Buddha, referring to the body of truth), why does it still bathe?' The master said: 'Head in, head out.' The monk followed up: 'Why is it like this?' The master said: 'Just because it is like this.'
Ascending the hall. A monk asked: 'The loud bell has just rung, and the masses have gathered. The true meaning of the Patriarch's coming from the West, please Master, reveal it.' The master said: 'Six Ding, Six Jia (Taoist deities).' The monk followed up: 'How should those who do not understand comprehend?' The master said: 'To comprehend is to be wrong.'
A monk asked: 'What was it like when Mazu (Zen Master Mazu Daoyi) had not yet met Rang (Zen Master Nanyue Huairang)?' The master said: 'Tight.' The monk followed up: 'What about after meeting?' The master said: 'Cut.'
A monk asked: 'What is Buddha?' The master said: 'Sawing off the weight of a scale.'
The master said: 'Deshan (Zen Master Deshan Xuanjian) strikes with a staff upon entering, Linji (Zen Master Linji Yixuan) shouts upon entering. One strike and one shout, if they alternate like twin peaks, it will be difficult to distinguish guest and host, and one will travel wearily for thousands of miles before the function of illumination can be applied. If there is any deliberation, myriad differences will block the road. All of you, what will you rely on to understand here?'
The master then composed a verse:
The simultaneous use of staff and shout is long outdated, ancient and modern praise its transcendence of all. Without involving two paths, what can be said? The Persian from the South Sea offers ivory.
Farewell.
Ascending the hall. A monk asked: 'I have come up specifically to offer three bows, and I earnestly request the Master to bestow the staff (Zen staff, a tool used by Zen masters when giving Dharma talks).' The master said: 'May (permissible).' The monk followed up: 'In that case, the effort has not been in vain.' The master said: 'Important.'
Because the head seat (the highest-ranking monk in the monastery) of this monastery was to be invited to give a Dharma talk. A monk asked: 'I have heard you say, Venerable, that when one person attains enlightenment, the three realms (the realm of desire, the realm of form, the realm of formlessness) are all peacefully submerged. When the head seat attains enlightenment, are the three realms still submerged?' The master said: 'Neither submerged nor suppressed.' The monk followed up: 'In that case, as soon as a word is spoken, the entire earth is gathered up.'
師云。落三落四。
師云。為眾竭力。蓋為袈裟同肩。一處吃飯。莫是人各披一條。同鍋吃飯么。此是分見。還知道三世法佛共披一條。所以釋迦身長丈六。留下袈裟與彌勒。彌勒身長千尺。披得恰好。何故如此。蓋為長者長法身。短者短法身。要得易會么。古佛與露柱相交。佛殿與天王斗額。若也不會。單重交折。珍重。
師上堂云。有時一喝。只作一喝用。有時一喝作探竿影草。有時一喝如踞地師子。有時一喝如金剛王寶劍。若是金剛王寶劍。不得正眼覷著。覷著即喪身失命。
師乃有頌。
不是干將鑄 那關四氣吹 匣內青蛇吼 逢妖任便揮 若得全提者 當機豈失時 毗盧驚得走 大眾盡攢眉
久立。珍重
師上堂。示眾云。大愚相接大椎孫。五湖雲水競頭奔。競頭奔。有何門。擊箭寧知朽木存。朽木存。一年還曾兩度春。兩度春。帳里真珠撒與人。撒與人。思量也是慕西秦。珍重。
師上堂云。昔日外道問佛。不問有言。不問無言。世尊只踞座。外道乃云。世尊大慈大悲。開我迷云。令我得入。云大小世尊被外道茶糊一上。只如外道云。開我迷云。令我得入。且道還得入也未。要會么。不曾夢見。久立。珍重。
師上堂云。僧問汾州和尚。
【現代漢語翻譯】 現代漢語譯本： 師父說：『落三落四。』（指顛三倒四，不合邏輯） 師父說：『為大眾竭盡全力，是因為我們都肩負著同樣的袈裟。』難道是一起在一個地方吃飯，就只是每個人披著一條袈裟，一起在一個鍋里吃飯嗎？這是分別之見。要知道過去、現在、未來三世諸佛共同披著同一條袈裟。所以釋迦牟尼佛（Sakyamuni Buddha）身長一丈六尺，留下的袈裟給彌勒佛（Maitreya）。彌勒佛身長千尺，披上卻恰好合適。為什麼會這樣呢？因為長者有長的法身，短者有短的法身。想要容易理解嗎？古佛與露柱互相交往，佛殿與天王互相頂額。如果還不明白，那就只能更加重疊交錯了。珍重。』 師父上堂說法，說：『有時一喝，只當作一喝來用。有時一喝，用作探竿影草（試探）。有時一喝，如踞地師子（獅子）。有時一喝，如金剛王寶劍（Vajra King Sword）。』如果是金剛王寶劍，就不能用正眼去看它，看它就會喪身失命。 師父於是作頌： 『不是干將鑄造，那關四季之氣吹拂。匣內青蛇怒吼，逢妖任憑揮舞。若能完全掌握它，當機立斷豈會錯失時機？毗盧遮那佛（Vairocana）也驚得逃走，大眾都緊鎖眉頭。』 站立很久了。珍重。 師父上堂，向大眾開示說：『大愚禪師接引大椎禪師的後代，五湖四海的雲遊僧人爭先恐後地奔來。爭先恐後地奔來，有什麼門徑呢？射出的箭哪裡知道朽木的存在。朽木存在，一年還曾有兩次春天。兩次春天，帳子里的珍珠撒給人們。撒給人們，思量起來也是羨慕西秦。』珍重。 師父上堂說法，說：『從前有外道問佛，不問有言，不問無言。世尊只是安坐。外道於是說：世尊大慈大悲，開啟我的迷云，讓我得以進入。』說大世尊被外道這樣糊弄了一下。就像外道說：『開啟我的迷云，讓我得以進入。』那麼，且說他到底得沒得進入呢？想要知道嗎？不曾夢見。站立很久了。珍重。 師父上堂說法，說：『有僧人問汾州和尚（Fenzhou Heshan）。』
【English Translation】 English version: The Master said, 'Scattered and disordered.' (Referring to being illogical and inconsistent) The Master said, 'Exerting all efforts for the sake of the assembly is because we share the same robe.' Is it merely that we eat together in one place, each wearing a robe and eating from the same pot? This is a divisive view. You must know that the Buddhas of the past, present, and future all share the same robe. Therefore, Sakyamuni Buddha (Sakyamuni Buddha) was sixteen feet tall, and the robe he left for Maitreya (Maitreya) fits perfectly, even though Maitreya is a thousand feet tall. Why is this so? Because the long have long Dharmakayas (Dharma body), and the short have short Dharmakayas. Do you want to understand it easily? The ancient Buddha interacts with the pillar, and the Buddha hall touches foreheads with the Heavenly Kings. If you still don't understand, then it can only be further layered and intertwined. Treasure this.' The Master ascended the hall and said, 'Sometimes a shout is just used as a shout. Sometimes a shout is used to probe. Sometimes a shout is like a lion crouching on the ground. Sometimes a shout is like the Vajra King Sword (Vajra King Sword).' If it is the Vajra King Sword, you must not look at it directly, for looking at it will lead to loss of life. The Master then composed a verse: 'Not forged by Gan Jiang, nor does it concern the blowing of the four seasons. The green snake roars within the scabbard, freely wielded when encountering demons. If one can fully grasp it, how could one miss the opportunity? Vairocana (Vairocana) is startled and flees, and the assembly all knit their brows.' Standing for a long time. Treasure this. The Master ascended the hall and instructed the assembly, saying, 'Great Fool Chan Master receives the descendants of Great Hammer Chan Master, and the wandering monks from the five lakes rush to compete. Competing to rush, what path is there? How can the arrow know of the existence of rotten wood? Rotten wood exists, and there have been two springs in a year. Two springs, the pearls in the tent are scattered to the people.' Scattering to the people, thinking about it, they also admire Western Qin. Treasure this. The Master ascended the hall and said, 'In the past, a heretic asked the Buddha, not asking about existence, not asking about non-existence. The World Honored One simply sat. The heretic then said, 'The World Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter.' Saying that the Great World Honored One was fooled by the heretic. Just like the heretic said, 'Opening my clouds of delusion, allowing me to enter.' Then, tell me, did he actually enter or not? Do you want to know? I never dreamed of it. Standing for a long time. Treasure this. The Master ascended the hall and said, 'A monk asked Fenzhou Heshan (Fenzhou Heshan).'
如何是接初機句。汝是行腳僧。如何是辨衲僧底句。西方日出卯。如何是正令行底句。千里持來呈舊面。如何是立乾坤句。北俱盧洲長粳米。食者無貪亦無慎。
師乃云。將此四句語以驗天下衲僧。子細思量將此四句語。被天下衲僧一時勘破。珍重。
師上堂。聞鐘聲。云。觀音門入者。蝦蟆蚯蚓。助汝發機。普賢門入者。不動步而到。如今還有到者么。良久無人。以拄杖打禪床一下。頌曰。
一擊響玲瓏 喧轟宇宙中 知音才側耳 項羽過江東
天聖廣燈錄卷第十七 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十八 ［宋勒］
袁州南源山楚圓禪師
初住南源。開堂日。白槌云。法筵龍象眾。當觀第一義。
師乃云。大眾會么。宜陽秀水。南嶽石橋。若也不會。山僧謾你諸人去也。所以道。達磨西來。教外別傳一句。且道別傳個什麼。直指人心。見性成佛。祇如諸人儘是祖師指出底人。還信得乃么。若信得及。與祖佛同參。若信不及。可謂自生退屈。此日一會。不是小緣。將一辨香為我無德禪師。且道諸人還識無德禪師么。若也不識。有疑請問。
僧問。世尊出世。梵王前引。帝釋后隨。今日和尚出世。請師說法
【現代漢語翻譯】 現代漢語譯本： 『如何是接初機句？』（如何是接引初學者的語句？） 你是行腳僧（雲遊四方的僧人）。 『如何是辨衲僧底句？』（如何是辨別真正僧人的語句？） 西方日出卯（太陽從西方升起）。 『如何是正令行底句？』（如何是真正命令得以施行的語句？） 千里持來呈舊面（即使遠隔千里，也展現本來的面目）。 『如何是立乾坤句？』（如何是確立天地根本的語句？） 北俱盧洲（佛教傳說中的一個富饒的大洲）長粳米，食者無貪亦無慎（那裡的人吃著長粳米，既不貪婪也不謹慎）。
楚圓禪師於是說：『將這四句話拿去檢驗天下的僧人，仔細思量這四句話，卻被天下的僧人一下子看破。珍重。』
楚圓禪師上堂說法，聽到鐘聲，說：『從觀音法門進入的，如同蝦蟆蚯蚓，幫助你啓發機鋒；從普賢法門進入的，不用動步就能到達。』 如今還有到達的人嗎？良久沒有人回答。楚圓禪師用拄杖敲了一下禪床，作頌說：
『一擊響玲瓏，喧轟宇宙中，知音才側耳，項羽過江東。』（一擊之下聲音清脆響亮，喧鬧聲響徹宇宙之中，只有知音才側耳傾聽，如同項羽兵敗逃亡江東。）
袁州南源山楚圓禪師
剛開始住在南源的時候，開堂說法那天，敲擊法槌說：『法筵龍象眾（參加法會的都是如同龍象般的人物），應當觀察第一義諦。』
楚圓禪師於是說：『大眾明白嗎？宜陽的秀水，南嶽的石橋。如果還不明白，我可要欺騙你們了。』 所以說：『達摩西來，教外別傳一句。』 且說別傳的是什麼？ 直指人心，見性成佛。 就像各位都是祖師指點出來的人，還相信得過嗎？ 如果信得過，就與祖佛同參；如果信不過，可謂是自己退縮了。 今日的聚會，不是小小的緣分。 請大家燒一炷香，爲了我的無德禪師。 且說各位還認識無德禪師嗎？ 如果不認識，有疑問請提問。
有僧人問道：『世尊出世的時候，梵王在前面引導，帝釋在後面跟隨。 今日和尚您出世，請您說法。』
【English Translation】 English version: 『What is the phrase to receive beginners?』 You are a traveling monk. 『What is the phrase to distinguish a true monk?』 The sun rises in the west at dawn. 『What is the phrase for the true command to be carried out?』 Bringing it from a thousand miles away, presenting the old face. 『What is the phrase to establish the universe?』 In Uttarakuru (a rich continent in Buddhist legends), there is long-grain rice; those who eat it are without greed or caution.
The Master then said: 『Take these four phrases to test all the monks in the world. Think carefully about these four phrases, yet they are seen through by all the monks in the world at once. Treasure this.』
The Master ascended the hall. Hearing the sound of the bell, he said: 『Those who enter through the Avalokiteśvara (觀音) gate are like toads and earthworms, helping you to trigger the mechanism; those who enter through the Samantabhadra (普賢) gate arrive without moving a step.』 Now, are there any who have arrived? After a long silence, no one answered. He struck the Zen bed once with his staff and composed a verse:
『One strike rings out clearly, resounding throughout the universe; only the connoisseur pricks up their ears, as Xiang Yu (項羽) crosses the Yangtze River in defeat.』
Chan Master Chuyuan (楚圓) of Nanyuan Mountain in Yuanzhou
When he first resided at Nanyuan, on the day of opening the hall, he struck the gavel and said: 『The dragon and elephant assembly at the Dharma banquet should contemplate the supreme meaning.』
The Master then said: 『Does the assembly understand? The beautiful waters of Yiyang, the stone bridge of Mount Nan. If you still don't understand, this old monk will have deceived you all.』 Therefore, it is said: 『Bodhidharma (達摩) came from the West, transmitting a phrase outside the teachings.』 What is being transmitted separately? Directly pointing to the human mind, seeing one's nature and becoming a Buddha. Just like all of you are people pointed out by the Patriarchs, can you still believe it? If you can believe it, you participate with the Patriarchs and Buddhas; if you cannot believe it, it can be said that you are retreating on your own. This gathering today is not a small karmic connection. Please burn a stick of incense for my teacher, Chan Master Wude (無德). Now, do you all recognize Chan Master Wude? If you don't recognize him, please ask if you have any doubts.』
A monk asked: 『When the World-Honored One appeared in the world, Brahma (梵王) led the way in front, and Indra (帝釋) followed behind. Today, when you, Master, appear in the world, please teach the Dharma.』
師云。如 僧云。恁么則粉骨碎身去也 師云。三月野華鋪地錦。九秋黃葉以為陰。
問。如何是祖師西來意 師云。畝地三蛇九鼠。
上堂云。若論此事。絕有言詮。侍者拈香。早成多事。所以釋迦掩室。已涉繁詞。居士默然。卻成多說。何故。彼彼出家。彼彼行腳。且問諸人。作么生是出家行腳底事。莫是著衣吃飯。行住坐臥。廣學多聞。無言無說么。若恁么會。大似掉棒打月。既不許恁么會。又作么生會。眾中還有識好思者么。有即出來。對眾證明。若也未能如是。有疑請問 僧問。鼓聲才罷。大眾云臻。祖意西來。請師舉唱 師云。汝從甚處來 僧云。汾陽一句師親唱。南源今日事如何 師云。汝見南源。
問。有言有說。皆是世諦之談。無言無說。未是衲僧行履處。幸對人天。請師垂示 師云。放山僧一線道。與阇梨葛藤 僧云。恁么則專為流通 師云。一片白雲橫世界。箇中誰是出頭人。
問。如何是佛 師云。水出高原。
問。如何是佛法大意 師云。洞庭湖裡浪滔天。
問。如何是南源境 師云。黃河九曲。水出崑崙。
如何是境中人 師云。隨流人不顧。手接望扶桑。
上堂云。云收霧卷。杲日當空。不落明暗。如何通訊。
問。如何
【現代漢語翻譯】 師父說：『像這樣。』 僧人說：『這樣豈不是要粉身碎骨？』 師父說：『三月的野花鋪滿大地，宛如錦緞，九月的黃葉則可遮蔽陽光。』
問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West，指禪宗的根本宗旨）？』 師父說：『一畝地上有三條蛇和九隻老鼠。』
師父上堂說法：『如果談論這件事，任何言語都無法表達。侍者點香，早已是多此一舉。所以釋迦（Śākyamuni，佛教創始人）掩室（shutting his room，指閉門靜坐）不語，已經涉及繁瑣的言辭。維摩詰（Vimalakirti，一位著名的在家菩薩）默然不語，卻成了多說。』為什麼呢？『那些出家的人，那些行腳的人，且問各位，什麼是出家行腳的根本？難道是穿衣吃飯，行走坐臥，廣學多聞，無言無說嗎？如果這樣理解，就像用棍子敲打月亮一樣徒勞無功。既然不允許這樣理解，又該如何理解呢？』 眾人中可有善於思考的人嗎？有就請出來，當衆證明。如果還不能這樣，有疑問請提問。 僧人問：『鼓聲剛停，大眾雲集，祖師西來的真意，請師父開示。』 師父說：『你從哪裡來？』 僧人說：『汾陽（Fenyang，禪宗大師）的一句話是師父您親自傳唱的，南源（Nanyuan，地名）今天的情況如何？』 師父說：『你見過南源。』
問：『有言有說，都是世俗的談論；無言無說，還不是修行人該走的道路。希望您爲了人天大眾，請師父開示。』 師父說：『放山僧一條生路，與你糾纏不清。』 僧人說：『這樣就是專門爲了流通佛法。』 師父說：『一片白雲橫亙世界，其中誰是出頭之人？』
問：『什麼是佛（Buddha，覺悟者）？』 師父說：『水從高原流出。』
問：『什麼是佛法大意（the essence of the Buddha's teachings）？』 師父說：『洞庭湖裡波濤洶涌。』
問：『什麼是南源的境界？』 師父說：『黃河九曲，水出崑崙。』
什麼是境界中的人？ 師父說：『隨波逐流的人不顧一切，伸手去迎接那遙遠的扶桑（Fusang，古代神話中的東方神木）。』
師父上堂說法：『雲收霧散，太陽當空照耀，不落入明暗的分別。如何才能傳遞訊息？』
問：『如何……』
【English Translation】 The Master said, 'Like this.' A monk said, 'If so, wouldn't it be to crush bones and shatter the body?' The Master said, 'In the third month, wild flowers spread across the ground like brocade; in the ninth month, yellow leaves provide shade.'
Asked, 'What is Bodhidharma's intention in coming from the West (the fundamental principle of Zen Buddhism)?' The Master said, 'Three snakes and nine rats in a field of one mu (a unit of area).'
The Master ascended the hall and said, 'If we discuss this matter, words cannot express it. The attendant lighting incense is already superfluous. Therefore, Śākyamuni (the founder of Buddhism) shutting his room (referring to sitting in silent meditation) already involves verbose language. Vimalakirti (a famous lay bodhisattva) being silent becomes too much talk.' Why? 'Those who have left home, those who are wandering monks, let me ask you all, what is the essence of leaving home and wandering? Is it wearing clothes and eating, walking, standing, sitting, and lying down, learning widely and hearing much, being without words and without speech?' If you understand it this way, it is like beating the moon with a stick, futile and useless. Since it is not permissible to understand it this way, how should it be understood?' Among you, is there anyone who is good at contemplating? If so, please come forward and prove it before the assembly. If you cannot do so, please ask if you have any doubts.' A monk asked, 'As soon as the drum sound ceases, the assembly gathers. The intention of the Patriarch's coming from the West, please Master, expound it.' The Master said, 'Where do you come from?' The monk said, 'Fenyang's (a Zen master) saying is personally chanted by the Master. How is Nanyuan (a place name) today?' The Master said, 'You have seen Nanyuan.'
Asked, 'Having words and speech are all worldly talks; having no words and no speech is not yet the path for a monk to tread. I hope that for the sake of humans and devas, the Master will give instructions.' The Master said, 'Give the mountain monk a thread of a path, and entangle you in complications.' The monk said, 'Then it is specifically for circulation.' The Master said, 'A piece of white cloud stretches across the world; who is the one who stands out in it?'
Asked, 'What is Buddha (the awakened one)?' The Master said, 'Water flows from the high plateau.'
Asked, 'What is the great meaning of the Buddha-dharma (the essence of the Buddha's teachings)?' The Master said, 'Waves surge in Dongting Lake.'
Asked, 'What is the realm of Nanyuan?' The Master said, 'The Yellow River has nine bends, and the water comes from Kunlun.'
What is the person in the realm? The Master said, 'Those who follow the current do not care, reaching out to welcome the distant Fusang (an ancient mythical tree in the East).'
The Master ascended the hall and said, 'The clouds disperse and the fog rolls away, the bright sun shines in the sky, not falling into the distinction of light and darkness. How can we communicate?'
Asked, 'How is...'
是異類中人 師云。頭長腳短 進云。恁么則謝師指示 師云。半幅全對 進云。恁么則互恁么去也 師云。阇梨鼻孔為什麼卻在老僧手裡 僧無語 師便打。
問。久為流浪途中客。乞師方便指歸源 師云。飢餐渴飲 進云。恁么則因師得契如如理。十載徒勞了色空 師云。晝行三千。夜行八百。
問。山深覓不得時如何 師云。口能招禍。
問。東涌西沒時如何 師云。尋。
問。夜靜獨行時如何師云。三把茆。
問。寶劍未出匣。如何 師云。響 出匣后如何 師噓一聲 問。鬧市取靜時如何 師云。頭枕布袋。
師入州。崇勝和尚請上堂 師云。者里崇勝法堂。不可向者里說佛說法去也。然雖如是。官不容針。私通車馬。恁么大似擔水河頭賣。眾中還有檢點得底么。試出來檢點看。有么。有么。
時有僧問。諸法已聞今日響。請師方便演真乘 師云。天不高。地不遠 僧云。孤峰出羣岳。萬里百華新 師云。不是直鉤客。徒勞到海壖。
問。昔日靈山分半座。二師相見意如何 師云。來風可鑑 進云。恁么則大眾側聆。學人禮拜 師云。伶利人難得。
問。如何是古佛家風 師云。金蟾初出海。何處不分明 進云。還許學人請益否 師云。大海無邊
【現代漢語翻譯】 現代漢語譯本 問：什麼是異類中的人？ 師父說：『頭長腳短。』 （僧人）進而言道：『既然如此，那麼就感謝師父的指示。』 師父說：『說對了一半。』 （僧人）進而言道：『既然如此，那麼就互相這樣（理解）去了。』 師父說：『阇梨（Acarya，梵語，意為導師）的鼻孔為什麼卻在老僧手裡？』 僧人無語，師父便打了他。
問：長久以來是流浪途中的客人，乞求師父方便指示歸源之路。 師父說：『飢餓了就吃飯，口渴了就喝水。』 （僧人）進而言道：『既然如此，那麼因師父的指點而契合如如之理，（我）十年的功夫都白費在色空（Rupa-sunyata，佛教術語，指物質現象和空性）上了。』 師父說：『白天行走三千里，夜晚行走八百里。』
問：在深山裡找不到（目標）時該怎麼辦？ 師父說：『口能招禍。』
問：東邊涌現西邊沒落時該怎麼辦？ 師父說：『尋找。』
問：夜晚獨自行走時該怎麼辦？ 師父說：『三把茅草。』
問：寶劍未出匣時如何？ 師父說：『響。』 出匣后如何？ 師父噓一聲。 問：在鬧市中求取清靜時該怎麼辦？ 師父說：『頭枕布袋。』
師父進入州城，崇勝和尚（Chongsheng Heshang）請師父上堂說法。 師父說：『這裡是崇勝法堂，不可以在這裡說佛法。』 『雖然如此，官府不容針，私下卻能通行車馬。』 『這樣很像在河邊挑水賣。』 『大眾中還有能檢查出毛病的人嗎？試出來檢檢視看。』 『有嗎？有嗎？』
當時有僧人問：『諸法（Dharma，佛教術語，指一切事物和法則）的道理已經聽聞，今日響徹于耳，請師父方便地演說真乘（Mahayana，大乘佛教）。』 師父說：『天不高，地不遠。』 僧人說：『孤峰突出于群山，萬里山河呈現嶄新的景象。』 師父說：『不是用直鉤釣魚的人，白白地來到海邊。』
問：昔日靈山（Griddhakuta，又譯鷲峰山，釋迦牟尼佛說法之地）分半座，二師（指釋迦牟尼佛和迦葉尊者）相見時意境如何？ 師父說：『來風可以借鑑。』 （僧人）進而言道：『既然如此，那麼大眾側耳傾聽，學人頂禮膜拜。』 師父說：『伶俐的人很難得。』
問：如何是古佛（Purana-Buddha，指過去的佛）的家風？ 師父說：『金蟾（象徵財富）剛從海中出來，哪裡不分明？』 （僧人）進而言道：『還允許學人請教嗎？』 師父說：『大海無邊。』
【English Translation】 English version Question: What is a person among different kinds? The Master said: 'Head long, feet short.' (The monk) further said: 'In that case, I thank the Master for the instruction.' The Master said: 'Half right.' (The monk) further said: 'In that case, let's go like this to each other.' The Master said: 'Why is Acarya's (Sanskrit, meaning teacher) nostril in the old monk's hand?' The monk was speechless, and the Master hit him.
Question: For a long time, I have been a traveler on a wandering road, begging the Master for a convenient way to point to the source. The Master said: 'Eat when hungry, drink when thirsty.' (The monk) further said: 'In that case, because of the Master's guidance, I am in accord with the principle of Suchness (Tathata, the true nature of reality), and my ten years of effort have been wasted on Rupa-sunyata (form and emptiness).' The Master said: 'Walk three thousand miles during the day, and eight hundred miles at night.'
Question: What should I do when I can't find (the target) in the deep mountains? The Master said: 'The mouth can invite disaster.'
Question: What should I do when it emerges in the east and disappears in the west? The Master said: 'Seek.'
Question: What should I do when walking alone at night? The Master said: 'Three bundles of thatch.'
Question: What about when the precious sword is not yet out of its sheath? The Master said: 'Sound.' What about after it is out of its sheath? The Master sighed. Question: What should I do when seeking tranquility in a noisy city? The Master said: 'Head resting on a cloth bag.'
The Master entered the state, and Chongsheng Heshang (Venerable Monk Chongsheng) invited the Master to ascend the hall to give a sermon. The Master said: 'This is Chongsheng Dharma Hall, it is not appropriate to speak about the Buddha's teachings here.' 'Even so, the government does not allow a needle, but private traffic of carriages and horses is allowed.' 'This is very much like carrying water to sell by the river.' 'Is there anyone among the assembly who can find fault? Try to come out and examine it.' 'Is there? Is there?'
At that time, a monk asked: 'The principles of all Dharmas (teachings, laws) have been heard, and today they resonate in my ears. Please, Master, conveniently expound the True Vehicle (Mahayana, Great Vehicle Buddhism).' The Master said: 'The sky is not high, the earth is not far.' The monk said: 'A solitary peak stands out from the mountains, and ten thousand miles of rivers and mountains present a new scene.' The Master said: 'Not a person who fishes with a straight hook, in vain to come to the seashore.'
Question: In the past, on Vulture Peak (Griddhakuta, where Shakyamuni Buddha preached), half a seat was shared. What was the state of mind when the two masters (Shakyamuni Buddha and Mahakasyapa) met? The Master said: 'The coming wind can be learned from.' (The monk) further said: 'In that case, the assembly listens attentively, and the students prostrate themselves.' The Master said: 'A clever person is hard to come by.'
Question: What is the family style of the Ancient Buddha (Purana-Buddha, Buddhas of the past)? The Master said: 'The golden toad (symbol of wealth) has just emerged from the sea, where is it not clear?' (The monk) further said: 'Is it still permissible for students to ask for instruction?' The Master said: 'The sea is boundless.'
際。不宿水云人。
乃云。若向言中取則。埋沒宗風。直饒句下精通。敢保此人未悟。所以道。山青水綠。雀噪鴉鳴。萬流同源。海云自異。未來諸佛。口似燈籠。過去諸佛。應病施方。現在諸佛。墮坑落塹。不落凡聖一句作么生道。良久。云。屎上更加尖。便下座。
師至仰山。請上堂。云。寶鏡當臺。森羅自顯。太阿在手。殺活臨時。且道還有該不著者么。有。即倒道將一句來。如無。後學初心。有疑請問。
時有僧問。知師久臥深潭裡。大仰外堂事若何 師云。雨來山裡暗。云出洞中明 進云。學人不會。再伸請益 師云。拈取幡竿別處舂 僧無語 師云。弄潮須弄潮人。
問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。未審意旨如何 師云。一場懡㦬 進云。只如大通智勝佛又如何 師云。八十翁翁若少年 進云。學人耳順之年。乞師再垂方便 師云。眾人伏事。
問。如何是佛 師云。蓮華捧足。
師乃云。馬大師即心即佛。當人未悟。槃山非心非佛。只成戲論。雪嶺輥毬。誰謔小兒之作。雲門顧鑒。笑殺傍觀。少室自傷。一場大錯。德山入門便棒。未遇奇人。臨濟入門便喝。太殺輕薄。黃梅呈頌。人我未忘。更言祖祖相傳。遞相誹謗。到者里。須是個人
【現代漢語翻譯】 現代漢語譯本： 不寄宿於水云之人。
於是說：『如果向言語中尋求法則，就埋沒了宗門的風範。即使在語句下精通，也難以保證此人已經開悟。』所以說：『山是青的，水是綠的，麻雀喧鬧，烏鴉鳴叫，萬條河流同一起源，海上的雲彩各自不同。』未來的諸佛，嘴巴像燈籠。過去的諸佛，應病施藥。現在的諸佛，掉進坑裡。不落入凡聖的任何一句，該怎麼說呢？』良久，說：『在屎上更加尖銳。』便走下座位。
禪師來到仰山（地名，也指仰山慧寂禪師）。被邀請上堂說法。說：『寶鏡當臺，森羅萬象自然顯現。太阿劍在手，殺與活都在臨時。』且道還有不包括在其中的嗎？有，就倒過來用一句來說說看。如果沒有，後學初學者，有疑問請提問。
當時有僧人問：『知道禪師您久臥深潭裡，大仰（指仰山慧寂禪師）外堂的事情怎麼樣了？』禪師說：『雨來的時候山裡昏暗，云出來的時候洞中明亮。』僧人進一步說：『學人我不明白，再次請求開示。』禪師說：『拿取幡竿到別處舂米去。』僧人無話可說。禪師說：『弄潮需要弄潮的人。』
問：『大通智勝佛（佛名），十劫（時間單位，極長的時間）坐在道場，佛法不現前，不能夠成佛道。不知道是什麼意思？』禪師說：『一場懡㦬（mó hū，形容模糊不清）。』進一步問：『那麼大通智勝佛又怎麼樣呢？』禪師說：『八十歲的老翁像少年一樣。』進一步問：『學人我到了耳順之年（六十歲），乞求禪師再次施加方便。』禪師說：『眾人伺候。』
問：『什麼是佛？』禪師說：『蓮花捧足。』
禪師於是說：『馬大師（指馬祖道一禪師）說即心即佛，當時的人沒有開悟。槃山（指槃山寶積禪師）說非心非佛，只成了戲論。雪嶺（指達摩）滾動圓球，是誰在戲弄小孩子？雲門（指雲門文偃禪師）照鏡子，笑死了旁觀者。少室山（指達摩）獨自悲傷，一場大錯。德山（指德山宣鑒禪師）入門就打棒，沒有遇到奇人。臨濟（指臨濟義玄禪師）入門就喝，太輕率了。黃梅（指五祖弘忍）呈頌，人我之見沒有忘記，還說祖祖相傳，互相誹謗。到了這裡，必須是一個人物。』
【English Translation】 English version: Not lodging with water and cloud people.
Then he said, 'If you seek the rule in words, you bury the style of the sect. Even if you are proficient in the sentence, I dare to guarantee that this person is not enlightened.' Therefore, it is said, 'The mountains are green, the water is green, sparrows chirp, crows crow, ten thousand streams have the same origin, and the sea clouds are different.' The future Buddhas have mouths like lanterns. The past Buddhas prescribe medicine according to the disease. The present Buddhas fall into pits. How to say a sentence that does not fall into the ordinary and the holy?' After a long time, he said, 'Make it sharper on the dung.' Then he went down from his seat.
The master arrived at Yangshan (place name, also refers to Zen Master Yangshan Huiji). He was invited to ascend the hall to give a lecture. He said, 'When the precious mirror is on the platform, all phenomena naturally appear. With the Tai'a sword in hand, killing and living are both temporary.' Moreover, is there anything that is not included in it? If there is, then turn it around and say it in one sentence. If not, beginners, please ask if you have any doubts.
At that time, a monk asked, 'Knowing that you, Zen Master, have been lying in the deep pool for a long time, what is the matter with the outer hall of Dayang (referring to Zen Master Yangshan Huiji)?' The master said, 'When the rain comes, the mountains are dark, and when the clouds come out, the cave is bright.' The monk further said, 'I, the student, do not understand, and I ask for further instruction.' The master said, 'Take the banner pole and pound rice elsewhere.' The monk was speechless. The master said, 'Surfing the tide requires surfers.'
Asked, 'The Great Universal Wisdom Excellence Buddha (Buddha's name), sitting in the dojo for ten kalpas (unit of time, extremely long time), the Buddhadharma does not appear, and he cannot achieve Buddhahood. I don't know what the meaning is?' The master said, 'A scene of muddle.' Further asked, 'Then what about the Great Universal Wisdom Excellence Buddha?' The master said, 'An eighty-year-old man is like a young man.' Further asked, 'I, the student, have reached the age of obedience (sixty years old), and I beg the master to give me more convenience.' The master said, 'Everyone serves.'
Asked, 'What is Buddha?' The master said, 'Lotus flowers hold the feet.'
The master then said, 'Great Master Ma (referring to Zen Master Mazu Daoyi) said that the mind is the Buddha, but people at that time were not enlightened. Panshan (referring to Zen Master Panshan Baoji) said that the mind is not the Buddha, but it only became a play. Who is teasing the children when Xue Ling (referring to Bodhidharma) rolls the ball? Yunmen (referring to Zen Master Yunmen Wenyan) looks in the mirror, laughing to death the bystanders. Shaoshi Mountain (referring to Bodhidharma) is sad alone, a big mistake. Deshan (referring to Zen Master Deshan Xuanjian) hits with a stick as soon as he enters the door, but he has not met a strange person. Linji (referring to Zen Master Linji Yixuan) shouts as soon as he enters the door, too frivolous. Huangmei (referring to the Fifth Patriarch Hongren) presents praises, but the view of self and others has not been forgotten, and he also said that it has been passed down from generation to generation, slandering each other. When you get here, you must be a person.'
始得。所以道。鷹生鷹子。鶻生鶻兒。雖然如是。也是鞏縣茶瓶。乃彈指一下。下座。
上堂。僧問。油盡燈滅時如何 師云。養子不及父。
問。海上雲遊時如何 師云。苦。
問。牛頭未見四祖時如何 師云。堆堆地 見后如何 堆堆地。
問。如何是和尚受用處 師云。困 僧擬進語 師便打。
問。失前忘后時如何 師云。不。
問。一得永得時如何 師云。抱石投河。 問。仗鏌鎁劍。擬取師頭時如何 師云。斬將去 僧擬進語 師便打。
上堂云。一切諸佛及諸佛阿耨多羅三藐三菩提心皆從此經出。乃豎起拄杖子云。者個是南源拄杖子。阿那個是經。良久。云。向下文長。付在來日。乃喝一喝。下座。
上堂。豎起拄杖云。過去諸佛．現在諸佛．未來諸佛．西天二十八祖．唐土六祖．天下老和尚。總變成南源拄杖子去也。汝諸人向什麼處安身立命。看看。拄杖子穿過你諸人髑髏去也。還有識痛癢者么。有即出來。對眾𨁝跳看。若無。南源今日失利。喝一喝。卓拄杖一下。下座。
上堂。良久。云。無為無事人。猶是金鎖難。喝一喝。下座。
因同人相訪。上堂云。颯颯涼風景。同人訪寂寥。煮茶山上水。燒鼎洞中樵。珍重。
僧問
【現代漢語翻譯】 現代漢語譯本 剛開始領悟。所以說，鷹生鷹子，鶻生鶻兒。雖然如此，也不過是鞏縣的茶瓶罷了。（說完）彈指一下，走下法座。
（南源和尚）上堂說法。有僧人問：『油盡燈滅的時候怎麼樣？』南源和尚說：『兒子不如父親。』
（僧人）問：『在海上雲遊的時候怎麼樣？』南源和尚說：『苦。』
（僧人）問：『牛頭（法融禪師）未見四祖（道信禪師）時怎麼樣？』南源和尚說：『堆堆地（形容事物堆積的樣子）。』 見后怎麼樣？堆堆地。
（僧人）問：『什麼是和尚受用的地方？』南源和尚說：『困。』 僧人想要進一步說話，南源和尚就打了他。
（僧人）問：『失去前面，忘記後面的時候怎麼樣？』南源和尚說：『不。』
（僧人）問：『一旦獲得就永遠獲得的時候怎麼樣？』南源和尚說：『抱石投河。』 問：『拿著鏌鎁劍，想要取和尚的頭的時候怎麼樣？』南源和尚說：『斬將去。』 僧人想要進一步說話，南源和尚就打了他。
（南源和尚）上堂說法，說：『一切諸佛以及諸佛的阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）都從此經中產生。』 於是舉起拄杖說：『這個是南源的拄杖，哪個是經？』 良久，說：『向下文長，留待來日。』 於是大喝一聲，走下法座。
（南源和尚）上堂說法。舉起拄杖說：『過去諸佛、現在諸佛、未來諸佛、西天二十八祖、唐土六祖、天下的老和尚，都變成南源的拄杖去了。』 你們這些人向什麼地方安身立命？看看。拄杖穿過你們這些人的頭顱去了。還有知道痛癢的人嗎？有就出來，當著大家跳𨁝看看。如果沒有，南源今天就失敗了。』 大喝一聲，用拄杖敲擊一下，走下法座。
（南源和尚）上堂說法。沉默良久，說：『無為無事的人，仍然是金鎖難開。』 大喝一聲，走下法座。
（南源和尚）因為與同道之人互相拜訪，上堂說法，說：『颯颯涼爽的風景，同道之人來訪，寂靜而冷清。煮著山上的泉水烹茶，燒著山洞中的木柴。珍重。』
僧人問
【English Translation】 English version Initially attained. Therefore, it is said: hawks give birth to hawk chicks, falcons give birth to falcon fledglings. Although it is so, it is still just a tea bottle from Gong County. (Having said that) He snapped his fingers and descended from the seat.
(Nan Yuan) ascended the hall to preach. A monk asked: 'What happens when the oil is exhausted and the lamp goes out?' The Master Nan Yuan said: 'The son is not as good as the father.'
(A monk) asked: 'What is it like when wandering in the clouds at sea?' The Master Nan Yuan said: 'Bitter.'
(A monk) asked: 'What was Niu Tou (Fazong Chan Master) like before he met the Fourth Patriarch (Daoxin Chan Master)?' The Master Nan Yuan said: 'Piled up (describing the appearance of things piled up).' What was he like after meeting him? Piled up.
(A monk) asked: 'What is the abbot's place of enjoyment?' The Master Nan Yuan said: 'Sleepy.' The monk tried to speak further, and the Master hit him.
(A monk) asked: 'What is it like to lose the front and forget the back?' The Master Nan Yuan said: 'No.'
(A monk) asked: 'What is it like to gain once and gain forever?' The Master Nan Yuan said: 'Embrace a stone and throw yourself into the river.' (A monk) asked: 'What is it like to wield the Mo Ye sword and try to take the master's head?' The Master Nan Yuan said: 'Go and slay the general.' The monk tried to speak further, and the Master hit him.
(Nan Yuan) ascended the hall to preach, saying: 'All Buddhas and the mind of Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) of all Buddhas come from this sutra.' Then he raised his staff and said: 'This is Nan Yuan's staff, which one is the sutra?' After a long while, he said: 'The text below is long, leave it for tomorrow.' Then he shouted and descended from the seat.
(Nan Yuan) ascended the hall to preach. He raised his staff and said: 'The Buddhas of the past, the Buddhas of the present, the Buddhas of the future, the twenty-eight patriarchs of the Western Heaven, the six patriarchs of the Tang Dynasty, and the old abbots of the world have all turned into Nan Yuan's staff.' Where do you all settle down and establish your lives? Look. The staff has pierced through the skulls of all of you. Is there anyone who knows pain? If there is, come out and jump in front of everyone. If not, Nan Yuan has failed today.' He shouted and struck the staff once, descending from the seat.
(Nan Yuan) ascended the hall to preach. After a long silence, he said: 'A person who does nothing and has nothing to do is still difficult to unlock with a golden lock.' He shouted and descended from the seat.
(Nan Yuan), because of visiting each other with fellow practitioners, ascended the hall to preach, saying: 'The cool scenery is rustling, fellow practitioners visit, quiet and desolate. Boiling mountain spring water to make tea, burning firewood in the cave. Take care.'
A monk asked
。如何是賓中賓 師云。禮拜更慇勤 如何是賓中主 師云。拄杖常在手 如何是主中賓 師云。拄杖撥乾坤 如何是主中主 師云。劍握甑人手。
問。如何是佛 師云。瀟湘班竹杖。
問。達磨未來時如何 師云。長安夜夜家家月 進云。來后如何 師云。幾處笙歌幾處愁。
問。一物不將來時如何 師云。塊木成林 問。四山火束時如何 師云。物遂人興。
問。祖佛不立時如何 師云。口上生茆。
問。才見便回時如何 師云。湖南鎮主 進云。末後慇勤。請師道 師云。多少分明 進云。大眾側聆 師云。未敢相許。
問。進前不得時如何 師云。裁斷眾疑。
問。步步登高時如何 師云。云生足下。
問。如何是南源狗 師云。觜 問。如何是禪 師云。鼻孔入地。
問。如何是佛 師云。石打不入。
上堂云。諸佛放光明。助發實相義。乃豎起拄杖子云。者個是南源拄杖子。阿那個是實相義。你若見去。被見聞所轉也。若不見。行腳眼在什麼處。喝一喝。下座。
上堂云。一塵才舉。大地全收。一毛頭師子。百億毛頭現。百億毛頭師子。一毛頭現。千頭萬頭。但識取一頭。乃豎起拄杖子云。者個是南源拄杖子。那個是一頭。喝一
【現代漢語翻譯】 現代漢語譯本： 問：什麼是賓中賓？（賓：客人；主：主人） 師父說：禮拜更加慇勤。 問：什麼是賓中主？ 師父說：拄杖常在手。 問：什麼是主中賓？ 師父說：拄杖撥乾坤。 問：什麼是主中主？ 師父說：劍握在打甑人的手中。
問：什麼是佛？（Buddha） 師父說：瀟湘（Xiaoxiang）的斑竹杖。
問：達摩（Bodhidharma）未來時如何？ 師父說：長安（Chang'an）夜夜家家月。 （學僧）進一步問：來之後如何？ 師父說：幾處笙歌幾處愁。
問：一物不帶來時如何？ 師父說：塊木成林。 問：四山火束時如何？ 師父說：物遂人興。
問：祖佛（Patriarch Buddha）不立時如何？ 師父說：口上生茅。
問：才見便回時如何？ 師父說：湖南（Hunan）鎮主。 （學僧）進一步說：最後慇勤，請師父說。 師父說：多少分明。 （學僧）進一步說：大眾側耳傾聽。 師父說：未敢相許。
問：進前不得時如何？ 師父說：裁斷眾疑。
問：步步登高時如何？ 師父說：云生足下。
問：如何是南源（Nanyuan）狗？ 師父說：觜（zi，鳥嘴）。 問：如何是禪（Chan/Zen）？ 師父說：鼻孔入地。
問：如何是佛？ 師父說：石打不入。
（師父）上堂說法時說：諸佛（Buddhas）放光明，助發實相義。於是豎起拄杖說：這個是南源（Nanyuan）的拄杖子，阿哪個是實相義？你若見去，被見聞所轉也。若不見，行腳眼在什麼處？喝一喝，下座。
（師父）上堂說法時說：一塵才舉，大地全收。一毛頭師子，百億毛頭現。百億毛頭師子，一毛頭現。千頭萬頭，但識取一頭。於是豎起拄杖說：這個是南源（Nanyuan）的拄杖子，那個是一頭？喝一喝。
【English Translation】 English version: Question: What is a guest within a guest? (Guest refers to the object, Host refers to the subject) The Master said: Bowing and paying respects with even greater diligence. Question: What is a guest within a host? The Master said: The staff is always in hand. Question: What is a host within a guest? The Master said: The staff stirs the universe. Question: What is a host within a host? The Master said: The sword is held in the hand of the potter.
Question: What is Buddha? The Master said: The mottled bamboo staff of Xiaoxiang.
Question: What was it like before Bodhidharma came? The Master said: In Chang'an, every night, every house sees the moon. Further question: What is it like after he came? The Master said: In some places, there is singing and dancing; in others, sorrow.
Question: What is it like when not a single thing is brought? The Master said: A pile of wood becomes a forest. Question: What is it like when the four mountains are bound by fire? The Master said: Things flourish as people thrive.
Question: What is it like when the Patriarch Buddha is not established? The Master said: Grass grows on the mouth.
Question: What is it like when one turns back as soon as one sees? The Master said: The governor of Hunan. Further question: With utmost sincerity, please tell us, Master. The Master said: How clear it is! Further question: The assembly is listening attentively. The Master said: I dare not promise.
Question: What is it like when one cannot advance? The Master said: Resolve the doubts of the assembly.
Question: What is it like when one ascends step by step? The Master said: Clouds arise beneath the feet.
Question: What is the Nanyuan dog? The Master said: Beak. Question: What is Chan/Zen? The Master said: The nostrils enter the earth.
Question: What is Buddha? The Master said: A stone cannot penetrate it.
Ascending the hall, the Master said: The Buddhas emit light, helping to reveal the meaning of true reality. Then, raising his staff, he said: This is the Nanyuan staff. Which one is the meaning of true reality? If you see it, you will be turned by seeing and hearing. If you do not see it, where are the eyes of the wandering monk? He gave a shout and descended from the seat.
Ascending the hall, the Master said: As soon as a mote of dust is raised, the entire earth is gathered. A lion on a single hair manifests on billions of hairs. Lions on billions of hairs manifest on a single hair. Thousands and tens of thousands of heads, just recognize one head. Then, raising his staff, he said: This is the Nanyuan staff. Which one is the one head? He gave a shout.
喝。卓拄杖一下。下座。
問。如何是佛 師云。人老病生。
問。如何是接初機底句 師云。一刀兩段。
問。如何是驗衲僧底句 師云。寒山．拾得 問。如何是正令行底句 師云。來千去萬。
問。如何是立乾坤句 師云。天高海闊。
問。與師並坐時如何 師云。線穿黃葉。
問。古人封白紙。意旨如何 師云。家貧路富 問。如何是祖師西來意 師云。三日風。五日雨。
問。蓮華未出水時如何 師云。水深蓋不得 進云。出水后如何 師云。不礙往來看 開華后如何 師云。南北馨香 結子后如何 師云。餵魚喂鱉。
上堂云。天地與我同根。萬法與我一體。乃豎起拄杖子云。者個是南源拄杖子。那個是體。良久。云。渡河須用筏。到岸不須船。喝一喝。卓拄杖一下。下座。
上堂。豎起拄杖云。河沙諸佛．河沙國土。總被南源拄杖子一口吞卻。其中眾生。不覺不知。你初僧鼻孔在什麼處。若知去處。橫擔拄杖。目視雲霄。若也不知。長連床上。有粥有飯。喝一喝。下座。
上堂云。夫宗師者。奪貧子之衣珠。救達人之見處。若不如是。靈是和泥合水漠。良久云。路逢劍客須呈劍。不是詩人莫獻詩。喝一喝。下座。
上堂云。吾有
【現代漢語翻譯】 喝！（南源禪師大喝一聲）拄杖一下。（用拄杖敲擊一下）下座。（走下法座）
問：如何是佛？（什麼是佛？）師云：人老病生。（人老了就會生病。）
問：如何是接初機底句？（如何是接引初學者的關鍵語句？）師云：一刀兩段。（當機立斷。）
問：如何是驗衲僧底句？（如何是檢驗雲遊僧人的關鍵語句？）師云：寒山（Hanshan，唐代詩人，隱居於天臺山寒巖）、拾得（Shide，唐代詩僧，寒山的詩友）。問：如何是正令行底句？（如何是正令施行的關鍵語句？）師云：來千去萬。（來者眾多，去者亦眾。）
問：如何是立乾坤句？（如何是頂天立地的語句？）師云：天高海闊。（天空高遠，海洋廣闊。）
問：與師並坐時如何？（與禪師並坐時是怎樣的？）師云：線穿黃葉。（如同用線穿過黃葉。）
問：古人封白紙，意旨如何？（古人封緘白紙，用意何在？）師云：家貧路富。（家境貧寒，但道路卻很富有。）問：如何是祖師西來意？（什麼是祖師西來的真意？）師云：三日風，五日雨。（三天颳風，五天下雨。）
問：蓮華未出水時如何？（蓮花未出水面時是怎樣的？）師云：水深蓋不得。（水很深，無法掩蓋。）進云：出水后如何？（出水后又是怎樣的？）師云：不礙往來看。（不妨礙人們來來往往地觀看。）開華后如何？（開花后又是怎樣的？）師云：南北馨香。（南北飄散著芬芳。）結子后如何？（結果后又是怎樣的？）師云：餵魚喂鱉。（用來餵魚喂鱉。）
上堂云：天地與我同根，萬法與我一體。（禪師上堂說法：天地與我同根同源，世間萬物與我本為一體。）乃豎起拄杖子云：者個是南源拄杖子，那個是體？（於是豎起手中的拄杖說：這個是南源的拄杖，哪個是『體』（本體）？）良久。（停頓片刻。）云：渡河須用筏，到岸不須船。（說：渡河需要用筏子，但到達彼岸后就不需要船了。）喝一喝。（大喝一聲。）卓拄杖一下。（用拄杖敲擊一下。）下座。（走下法座。）
上堂。豎起拄杖云：河沙諸佛（endless Buddhas）、河沙國土（endless lands）。總被南源拄杖子一口吞卻。（都被南源的拄杖一口吞下。）其中眾生，不覺不知。（其中的眾生，卻毫無察覺。）你初僧鼻孔在什麼處？（你這個新來的僧人，你的鼻孔在哪裡？）若知去處，橫擔拄杖，目視雲霄。（如果知道鼻孔的去處，就橫著拄杖，目光看向天空。）若也不知，長連床上，有粥有飯。（如果不知道，就在僧床上，有粥有飯。）喝一喝。（大喝一聲。）下座。（走下法座。）
上堂云：夫宗師者，奪貧子之衣珠，救達人之見處。（禪師上堂說法：作為宗師，要奪走窮人衣內的寶珠，解救通達之人所見的偏頗之處。）若不如是，靈是和泥合水漠。（如果不是這樣，那就像和泥一樣毫無用處。）良久云：路逢劍客須呈劍，不是詩人莫獻詩。（停頓片刻說：路上遇到劍客就要亮出你的劍，不是詩人就不要獻詩。）喝一喝。（大喝一聲。）下座。（走下法座。）
上堂云：吾有（禪師上堂說法：我有一……）
【English Translation】 A shout! (The Chan master Nanyuan shouted loudly.) Struck the staff once. (Tapped the staff once.) Descended from the seat. (Walked down from the Dharma seat.)
Asked: What is Buddha? (What is Buddha?) The master said: People get old and sick. (People get old and get sick.)
Asked: What is the phrase to receive beginners? (What is the key phrase to receive beginners?) The master said: Cut it in two with one stroke. (Decisive action.)
Asked: What is the phrase to test monks? (What is the key phrase to test wandering monks?) The master said: Hanshan (Hanshan, a Tang Dynasty poet who lived in seclusion in Hanyan, Tiantai Mountain), Shide (Shide, a Tang Dynasty poet-monk, Hanshan's friend). Asked: What is the phrase for the correct command to be carried out? (What is the key phrase for the correct command to be carried out?) The master said: Thousands come, tens of thousands go. (Many come, and many go.)
Asked: What is the phrase to establish the universe? (What is the phrase to establish the universe?) The master said: The sky is high and the sea is wide. (The sky is high and the sea is vast.)
Asked: What is it like when sitting with the master? (What is it like when sitting with the Chan master?) The master said: A thread through a yellow leaf. (Like threading a needle through a yellow leaf.)
Asked: What is the meaning of the ancients sealing blank paper? (What is the meaning of the ancients sealing blank paper?) The master said: Poor at home, rich on the road. (Poor at home, but rich on the road.) Asked: What is the meaning of the Patriarch's coming from the West? (What is the meaning of the Patriarch's coming from the West?) The master said: Three days of wind, five days of rain. (Three days of wind, five days of rain.)
Asked: What is it like when the lotus has not yet emerged from the water? (What is it like when the lotus has not yet emerged from the water?) The master said: The water is too deep to cover it. (The water is too deep to cover it.) Further asked: What is it like after it emerges from the water? (What is it like after it emerges from the water?) The master said: It doesn't hinder people from coming and going to see it. (It doesn't hinder people from coming and going to see it.) What is it like after it blooms? (What is it like after it blooms?) The master said: Fragrant in the north and south. (Fragrant in the north and south.) What is it like after it bears fruit? (What is it like after it bears fruit?) The master said: Feeding fish and turtles. (Used to feed fish and turtles.)
Ascending the hall, he said: Heaven and earth and I share the same root, all phenomena and I are one body. (The Chan master ascended the hall and said: Heaven and earth and I share the same root, all phenomena and I are one body.) Then he raised his staff and said: This is Nanyuan's staff, which one is the 'body'? (Then he raised his staff and said: This is Nanyuan's staff, which one is the 'body' (essence)?) After a long pause. (After a long pause.) He said: To cross the river, you must use a raft; when you reach the shore, you don't need a boat. (He said: To cross the river, you must use a raft; when you reach the shore, you don't need a boat.) A shout! (A loud shout!) Struck the staff once. (Tapped the staff once.) Descended from the seat. (Walked down from the Dharma seat.)
Ascending the hall. Raising the staff, he said: Buddhas as numerous as the sands of the Ganges (endless Buddhas), lands as numerous as the sands of the Ganges (endless lands). All swallowed in one gulp by Nanyuan's staff. (All swallowed in one gulp by Nanyuan's staff.) The sentient beings within it are unaware. (The sentient beings within it are unaware.) Where is the nostril of you new monks? (Where is the nostril of you new monks?) If you know where it is, carry the staff horizontally and look at the clouds. (If you know where it is, carry the staff horizontally and look at the clouds.) If you don't know, there is congee and rice on the long benches. (If you don't know, there is congee and rice on the long benches.) A shout! (A loud shout!) Descended from the seat. (Walked down from the Dharma seat.)
Ascending the hall, he said: A master should take away the jewel in the robe of the poor and save the enlightened from their biased views. (The Chan master ascended the hall and said: A master should take away the jewel in the robe of the poor and save the enlightened from their biased views.) If it is not like this, it is like mixing mud and water, useless. (If it is not like this, it is like mixing mud and water, useless.) After a long pause, he said: When you meet a swordsman on the road, you must show your sword; if you are not a poet, don't offer poetry. (After a long pause, he said: When you meet a swordsman on the road, you must show your sword; if you are not a poet, don't offer poetry.) A shout! (A loud shout!) Descended from the seat. (Walked down from the Dharma seat.)
Ascending the hall, he said: I have (The Chan master ascended the hall and said: I have...)
一言。絕慮忘緣。巧說不得。只要心傳。更有一語。無過直與。且道作么生是直與一句。良久。以拄杖劃一劃。喝一喝。下座。
問。己事未明。以何為驗 師云。玄沙曾見雪峰來 進云。未審意旨如何 師云。一生不出嶺。
有俗官問。如何是南源境 師云。鑿池秋待月。種竹夏遮陽 如何是境中人 師云。城中公子般般貴。林下道人事事貧。
問。久昧衣珠。請師指示 師云。草賊大敗 僧云。透走無路 師云。腳蹈不動。
座主問。承教有言。因緣自然。自然即不問。如何是因緣 師云。記來多少時也 進云。如何是自然 師云。速退。速退。妨他別人問。
問。祖意與教意。是同是別 師云。馬有垂韁之報。犬有𩥇草之恩 進云。與么則不別也 師云。西天東土。
問。六國未寧時如何 師云。夜過天河 進云。寧后如何 師云。死在嫗人之手。
問。如何是學人自己 師云。打骨出髓。
上堂云。入水見長人。珍重。
上堂。示眾云。
面西行向東 北斗正離宮 道去何曾去 騎牛臥牧童
珍重
上堂云。春生夏長即不問。你諸人腳跟下一句作么生道。良久。云。華光寺主。便下座。
師住道吾。上堂。僧問。達磨
西來。曲為今時。不屈宗乘。請師舉唱 師云。雲雨灑長空。華開遍地春 進云。澗松清泠澹。曉月照長川 師云。一言既流通。今古誰言異 進云。云生嶺上。華髮巖前 師云。相逢盡道休官去。林下何曾見一人 進云。今日遭逢和尚 師便喝。
上堂。舉。先寶應云。第一句薦得。與祖佛為師。第二句薦得。與人天為師。第三句薦得。自救不了。若是道吾即不然。第一句薦得。和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也海晏河清。行人避路。坐也乾坤黯黑。日月無光。你諸人何處出氣。如今還有出氣者么。有即出來。對眾出氣看。如無。吾與汝出氣去也。乃噓一聲。下座。
上堂云。佛以一音演說法。眾生隨類各得解。且道晝行夜臥一句作么生道。良久。以拄杖卓一下。云。德山證明。下座。
上堂云。藥多病甚。網細魚稠。便下座。
問。行腳不逢人時如何 師云。釣絲絞水。
問。尋枝摘葉即不問。如何是直截根源 師云。楖栗拄杖 僧云。未審意旨如何 師云。行即肩挑雲水衲。坐來安在掌中擎。
問。既是護法善神。為什麼張弓架箭 師云。禮防君子。
問。如何是佛 師云。有錢使錢 問。獬像當軒。學人擬擬。如何得入
師云。還覺頭痛么。
上堂云。無明實性即佛性。幻化空身即法身。諸仁者。若信得去。不妨省力。可謂善才入彌勒樓閣。無邊法門悉皆周遍。得大無礙。號曰無生法忍。所以道。無邊剎境。自他不隔于毫端。十世古今。終始不離於當念。且問諸人。那個是汝當念。要會么。只你如今無明之性。即是本覺妙明之性。為汝不了生死根源。執妄為實。隨妄所轉。致墮輪迴。受種種苦。若能迴光返照。自悟本來真性。不生不滅。故曰無明實性即佛性。幻化空身即法身。
只如四大五蘊不凈之身。都無實義。如夢如幻。如影如響。從無量劫來。流浪生死。貪愛所使。暫無休息。出此入彼。積骨如毗富羅山。飲母乳如四大海水。何故。為無智慧。不能了知五蘊本空。都無實義。逐境生愛。欲網所拘。不得自在。所以世尊道。諸苦所因。貪慾為本。若滅貪慾。無所依止。你等若能了知幻身虛假。本來空寂。諸見不生。無我．人．眾生等見。諸法皆如。故云幻化空身即法身。法身覺了無一物。唯有聽法說法。虛玄大道。無著真宗。故曰本源自性天真佛。
五陰浮雲空去來。三毒水泡虛出沒。若如是者。是謂度一切苦厄。乃至無量無邊煩惱知解。悉皆清凈。號曰清凈法身。若到者個田地。出此入彼。捨身受身。地獄
【現代漢語翻譯】 現代漢語譯本： 師父問道：『還覺得頭痛嗎？』
上堂說法時說：『無明的真實體性就是佛性（Buddha-nature），幻化不實的色身就是法身（Dharmakaya）。各位仁者，如果能深信不疑，就能省卻許多力氣，可謂善財童子進入彌勒菩薩的樓閣，無邊的法門全部周遍領悟，得到極大的無礙，被稱為無生法忍（Anutpattika-dharmakshanti）。所以說，無邊的剎土境界，自身與他者之間不隔毫髮之端，十世的古往今來，始終不離於當下這一念。』且問各位，哪個是你們的當下一念？想要領會嗎？就是你如今這無明之性，即是本覺妙明之性。只因爲你們不瞭解生死的根源，執迷虛妄為真實，隨著虛妄流轉，以致墮入輪迴，遭受種種痛苦。如果能迴光返照，自覺悟本來的真性，不生不滅，所以說無明實性即佛性，幻化空身即法身。
就如這四大（earth, water, fire, wind）五蘊（skandhas）組成的不凈之身，都沒有真實的意義，如夢如幻，如影如響。從無量劫以來，流浪生死，被貪愛所驅使，暫時沒有休息，離開此地進入彼地，積累的骨頭如毗富羅山（Vipula Mountain），飲用的母親乳汁如四大海水。為什麼呢？因為沒有智慧，不能了知五蘊本性是空，都沒有真實的意義，追逐外境而生起貪愛，被慾望之網所束縛，不得自在。所以世尊說，諸苦的根源，貪慾是根本。如果滅除貪慾，就沒有所依賴之處。你們如果能了知幻身虛假，本來空寂，諸種見解不生起，沒有我、人、眾生等見解，諸法皆如，所以說幻化空身即法身。法身覺悟后一無所有，唯有聽法說法，虛玄的大道，無所執著的真宗。所以說本源自性天真佛。
五陰（skandhas）如浮雲般空虛地來來去去，三毒（Three poisons）如水泡般虛幻地出現和消失。如果能這樣，就是度過一切苦厄，乃至無量無邊的煩惱知解，全部清凈，被稱為清凈法身。如果到達這個田地，出此入彼，捨身受身，地獄
【English Translation】 English version: The Master asked: 『Do you still feel the headache?』
During the Dharma talk, he said: 『The real nature of ignorance is Buddha-nature (Buddha-nature), the illusory and unreal physical body is Dharmakaya (Dharmakaya). All of you, if you can deeply believe it, you can save a lot of effort. It can be said that Sudhana entered the pavilion of Maitreya Bodhisattva, and all the boundless Dharma doors were fully comprehended, obtaining great unobstructedness, and is called Anutpattika-dharmakshanti (Anutpattika-dharmakshanti). Therefore, it is said that in the boundless Buddha-fields, there is no separation between oneself and others at the tip of a hair, and the past and present of the ten ages are always inseparable from the present moment.』 And ask everyone, which is your present moment? Want to understand? It is your current nature of ignorance, which is the nature of original enlightenment and wonderful brightness. It is only because you do not understand the root of birth and death, clinging to illusion as reality, and following the illusion, that you fall into reincarnation and suffer all kinds of pain. If you can turn the light inward and realize your original true nature, which is neither born nor dies, it is said that the real nature of ignorance is Buddha-nature, and the illusory physical body is Dharmakaya.
Just like this impure body composed of the four elements (earth, water, fire, wind) and five skandhas (skandhas), there is no real meaning, like a dream, an illusion, a shadow, and an echo. From countless kalpas, wandering in birth and death, driven by greed and love, there is no rest for a moment, leaving here and entering there, the accumulated bones are like Mount Vipula (Vipula Mountain), and the mother's milk drunk is like the four great seas. Why? Because there is no wisdom, and one cannot understand that the nature of the five skandhas is empty, and there is no real meaning, pursuing external objects and generating greed and love, bound by the net of desire, and unable to be free. Therefore, the World Honored One said, the root of all suffering is greed. If greed is extinguished, there is nothing to rely on. If you can understand that the illusory body is false, originally empty and silent, all kinds of views do not arise, and there is no view of self, others, sentient beings, etc., all dharmas are as they are, so it is said that the illusory physical body is Dharmakaya. After the Dharmakaya is awakened, there is nothing, only listening to the Dharma and speaking the Dharma, the empty and profound great path, the true sect without attachment. Therefore, it is said that the original source of self-nature is the true Buddha.
The five skandhas (skandhas) are like floating clouds, coming and going in emptiness, and the three poisons (Three poisons) are like bubbles, appearing and disappearing in illusion. If it is like this, it is said to have crossed over all suffering and distress, and even immeasurable and boundless afflictions and understandings are all purified, and it is called the pure Dharmakaya. If you reach this state, leaving here and entering there, abandoning this body and receiving another body, hell
天堂。此界地方。縱橫自在。任意浮沉。應物舒光。隨機逗教。喚作千百億化身。恁么說話。可謂無夢說夢。和泥合水。撤屎撒屎。不識好惡。乃呵呵大笑云。若去衲僧門下。十萬八千。米蔓見他汗臭氣在。雖然如是。不得一向。但以假名字。引導于眾生。珍重。
上堂云。心隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。拈起拄杖子云。者個是道吾拄杖子。那個是諸人心。河沙國土．河沙諸佛．西天二十八祖．唐土六祖。盡在道吾拄杖上轉大法輪。諸人還見么。若見。朝游西天。暮歸東土。若也不見。晨朝有粥。齋時有飯。卓拄杖一下。下座。
上堂云。有物先天地。無形本寂寥。能為萬像主。不遂四時凋。拈拄杖云。者個是道吾拄杖。那個是萬像主。良久。云。若見諸相非相。即見如來。喝一喝。卓拄杖一下。下座。
上堂云。有時先照後用。有時先用后照。有時照用同時。有時照用不同時。所以道。有明有暗。有起有倒。乃喝一喝。云。且道是照是用。緇素辨得么。試出來呈丑拙看。若無。道吾今日失利。喝一喝。下座。
上堂云。祖師心印。一印印空。一印印水。一印印泥。如今還有印不著者么。誠向腳跟下倒道將一句來。設你道得倜儻分明。第一不得行過衲僧門下。且道衲僧
有什麼長處。良久。云。人王三四寸。遍地是刀槍。喝一喝。卓拄杖一下。下座。
上堂云。一喝分賓主。照用一時行。若會個中意。日午打三更。乃喝一喝云。且道是賓是主。還有人分得么。若分得。朝行三千。暮行八百。若未能分得。道吾今日失利。拂一拂。下座。
上堂云。法法本來法。無法無非法。拈拄杖云。者個是道吾拄杖。那個是本來法。良久。云。但有路可上。更高人也行。喝一喝。卓拄杖。下座。
上堂云。法身無相。應物現形。拈起拄杖云。者個是道吾拄杖。那個是法身。者個是葛藤且致。僧堂佛殿穿入汝諸人鼻孔里去也。四大海水在汝頭上。龍王在汝指甲上。還覺么。若覺去。晝行三千。夜行八百。腳下煙生。頭上火起。若也不覺。饑來吃飯困來眠。喝一喝。下座。
上堂云。一切諸佛皆以無為法而有差別。前是按山。后是主山。那個是無為法。良久。云。向下文長。付在來日。喝一喝。下座 問。佛令祖令即不問。如何是正令 師云。金鳳投崖 僧便喝 師亦喝。卓拄杖一下 僧背唾。便八眾 師云。念你是化主。
上堂云。天已明。鼓已響。聖眾臻。齊合掌。如今還有不合掌者么。有即尼干歡喜。無則瞿曇惡發。久立。珍重。
僧問。磨礱三尺劍。去
【現代漢語翻譯】 現代漢語譯本： 有什麼長處？（停頓）很久。（道吾）說：『人王』（指人的身高）三四寸，遍地都是刀槍。』喝』（大聲呵斥一聲），用拄杖敲擊了一下。（道吾）走下座位。
（道吾）上堂說法，說：『一喝分賓主』（一聲呵斥，區分賓與主），照用一時行（運用就在當下）。如果領會其中的意思，日午打三更（即使是白天也能體會到深夜的境界）。』於是喝』（大聲呵斥一聲），說：『且說這是賓還是主？還有人能分得清嗎？如果分得清，朝行三千，暮行八百（形容修行精進）。如果未能分得清，道吾今天就失利了。』拂一拂（拂袖），走下座位。
（道吾）上堂說法，說：『法法本來法』（一切法本來就是法），無法無非法（沒有所謂的法，也沒有所謂的非法）。』拈起拄杖說：『這個是道吾的拄杖，那個是本來法？』（停頓）很久，說：『但有路可上，更高人也行』（只要有路可以走，更高境界的人也能到達）。』喝』（大聲呵斥一聲），用拄杖敲擊，走下座位。
（道吾）上堂說法，說：『法身無相，應物現形』（法身沒有固定的形態，隨著事物而顯現不同的形態）。』拈起拄杖說：『這個是道吾的拄杖，那個是法身？』這個是葛藤（比喻糾纏不清的言語），且慢說。僧堂佛殿穿入你們諸人的鼻孔里去也（比喻佛法無處不在）。四大海水在你們的頭上，龍王在你們的指甲上（比喻萬法皆在自身）。還覺察得到嗎？如果覺察得到，晝行三千，夜行八百（形容修行精進），腳下生煙，頭上起火（形容精進修行）。如果也不覺察，饑來吃飯困來眠（那就隨順自然）。』喝』（大聲呵斥一聲），走下座位。
（道吾）上堂說法，說：『一切諸佛皆以無為法而有差別』（一切諸佛都是通過無為法而有所區別）。前是按山（比喻先前的境界），后是主山（比喻主要的境界）。那個是無為法？（停頓）很久，說：『向下文長，付在來日』（下面的內容還很長，留待以後再說）。』喝』（大聲呵斥一聲），走下座位。 有僧人問：『佛的法令和祖師的法令和且不問，什麼是正令？』道吾說：『金鳳投崖』（比喻勇猛決斷）。僧人便喝（大聲呵斥一聲），道吾也喝（大聲呵斥一聲）。用拄杖敲擊了一下。僧人背過身去吐唾沫，便離開了大眾。道吾說：『念你是化主』（考慮到你是負責教化的人）。
（道吾）上堂說法，說：『天已明，鼓已響，聖眾臻，齊合掌』（天已經亮了，鼓聲已經響了，聖眾都來了，一起合掌）。如今還有不合掌的人嗎？有的話，尼干（外道）就歡喜，沒有的話，瞿曇（釋迦牟尼佛）就要生氣了。』（道吾）站立很久，說：『珍重』（保重）。
有僧人問：『磨礪三尺劍，去（哪裡）？』
【English Translation】 English version: What are its merits? (Pause) A long time. (Daowu) said, 'The Human King' (referring to a person's height) is three or four inches, and the ground is covered with swords and spears.' 'He shouted' (let out a loud shout), and struck the ground with his staff. (Daowu) stepped down from his seat.
(Daowu) ascended the hall to preach, saying, 'One shout distinguishes guest and host' (one shout distinguishes between guest and host), and its application is immediate. If you understand the meaning within, 'at midday, strike the third watch' (even in broad daylight, you can experience the realm of midnight).' Then he shouted' (let out a loud shout), saying, 'Tell me, is this guest or host? Is there anyone who can distinguish it? If you can distinguish it, travel three thousand in the morning and eight hundred in the evening (describing diligent practice). If you cannot distinguish it, Daowu has lost today.' He flicked his sleeve and stepped down from his seat.
(Daowu) ascended the hall to preach, saying, 'Dharma is inherently Dharma' (all dharmas are inherently dharmas), there is no non-Dharma (there is no so-called Dharma, nor is there non-Dharma).' He raised his staff and said, 'This is Daowu's staff, what is the original Dharma?' (Pause) A long time. He said, 'As long as there is a path to ascend, even higher people can walk it' (as long as there is a path to walk, even people of higher realms can reach it).' He shouted' (let out a loud shout), struck the ground with his staff, and stepped down from his seat.
(Daowu) ascended the hall to preach, saying, 'The Dharmakaya is without form, manifesting according to circumstances' (the Dharmakaya has no fixed form, manifesting different forms according to circumstances).' He raised his staff and said, 'This is Daowu's staff, what is the Dharmakaya?' This is entanglement (a metaphor for confusing words), hold on. The monks' hall and the Buddha hall penetrate into the nostrils of all of you (a metaphor for the omnipresence of the Dharma). The four great oceans are on your heads, and the Dragon King is on your fingernails (a metaphor for all dharmas being within oneself). Do you realize it? If you realize it, travel three thousand in the day and eight hundred at night (describing diligent practice), smoke rises from your feet, and fire rises from your head (describing diligent practice). If you do not realize it, eat when hungry and sleep when tired (then follow nature).' He shouted' (let out a loud shout), and stepped down from his seat.
(Daowu) ascended the hall to preach, saying, 'All Buddhas are differentiated by non-action' (all Buddhas are distinguished by non-action). The former is pressing the mountain (a metaphor for the previous state), and the latter is the main mountain (a metaphor for the main state). What is non-action? (Pause) A long time. He said, 'The text below is long, to be continued tomorrow' (the content below is long, to be continued later).' He shouted' (let out a loud shout), and stepped down from his seat. A monk asked, 'The Buddha's decree and the Patriarch's decree are not asked, what is the true decree?' Daowu said, 'The golden phoenix throws itself off the cliff' (a metaphor for courageous decision). The monk then shouted (let out a loud shout), and Daowu also shouted (let out a loud shout). He struck the ground with his staff. The monk turned his back and spat, then left the assembly. Daowu said, 'Considering you are a teacher' (considering you are responsible for teaching).
(Daowu) ascended the hall to preach, saying, 'The sky is bright, the drum has sounded, the holy assembly has arrived, all join hands' (the sky is bright, the drum has sounded, the holy assembly has arrived, all join hands). Are there any who do not join hands now? If there are, the Nirgranthas (non-Buddhists) will be happy, if not, Gautama (Shakyamuni Buddha) will be angry.' (Daowu) stood for a long time, saying, 'Take care' (take care).
A monk asked, 'Sharpening a three-foot sword, where to?'
化不平人。師意如何 師云。好去 僧云。點 師云。你看 僧拍手一下。歸眾 師云。了。
上堂云。世尊三昧。阿難不知。阿難三昧。商那和修不知。從上諸聖三昧。互相不知。乃拈拄杖子劃一圓相云。者個是什麼。還有人道得否。良久云。路逢劍客須呈劍。不是詩人莫獻詩。喝一喝。下座。
上堂云。涅槃無異路。方便有多門。拈拄杖云。者個是道吾拄杖。那個是涅槃門。良久。云。見月休觀指。歸家罷問程。喝一喝。下座。
上堂云。夫說法者。須應時節。若不應時。總是非時語。還有人應得著。么應即應了也。且道落在什麼處。喝一喝。下座。
上堂云。道吾打鼓。四大部洲同參。拄杖橫去。挑括乾坤大地。缽盂轉去。覆卻河沙世界。問爾諸人。向什麼處安身立命。若也知去向。北俱盧州吃粥吃飯。若也不知。道吾罪過。珍重。
上堂。僧出禮拜。起便喝 師云。作么生 僧又喝 師云。瞎 僧禮拜 師云。三十棒且待別時來與你吃 問。古人面壁。意旨如何 師云。有年無德。
上堂云。北山南。南山北。日月雙明天地黑。大海江河盡放光。逢著觀音問彌勒。珍重。
師住石霜。開堂日。僧問。維摩一默。米稱師宗。棒喝齊施。中流罔措。今日一會。請師方
【現代漢語翻譯】 現代漢語譯本 僧人說：『我來感化那些不平之人。』不知禪師您意下如何？ 禪師說：『很好，去吧。』 僧人說：『點。』 禪師說：『你看看。』 僧人拍了一下手，回到大眾中。 禪師說：『了。』
禪師上堂說法，說：『世尊的三昧（Samadhi，指心專注一境而不散亂的精神狀態），阿難（Ananda，佛陀的十大弟子之一）不知。阿難的三昧，商那和修（Śāṇavāsa，禪宗二祖）不知。從上以來的各位聖人的三昧，互相之間都不能知曉。』於是拿起拄杖，劃了一個圓相，說：『這個是什麼？還有人能說得出來嗎？』良久，說：『路逢劍客須呈劍，不是詩人莫獻詩。』喝一聲，下座。
禪師上堂說法，說：『涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態）沒有不同的道路，方便之門卻有很多。』拿起拄杖說：『這個是道吾（Daowu，禪師自稱）的拄杖，那個是涅槃門。』良久，說：『見月休觀指，歸家罷問程。』喝一聲，下座。
禪師上堂說法，說：『說法的人，必須應合時節。若不應合時節，說的都是不合時宜的話。還有人能應合得上嗎？應合即是應合了。』且說落在什麼地方？喝一聲，下座。
禪師上堂說法，說：『道吾打鼓，四大部洲（caturbrahma-mahādvīpa，佛教宇宙觀中的四大洲）一同參與。拄杖橫掃，挑起整個乾坤大地。缽盂旋轉，覆蓋整個恒河沙數的世界。』問各位，向什麼地方安身立命？如果知道去向，就在北俱盧州（Uttarakuru，四大洲之一，以享樂著稱）吃粥吃飯。如果不知道，那就是道吾的罪過了。珍重。』
禪師上堂。一個僧人出來禮拜，起身便喝一聲。禪師說：『作什麼？』僧人又喝一聲。禪師說：『瞎。』僧人禮拜。禪師說：『三十棒且留著，以後再給你吃。』有人問：『古人面壁（指達摩祖師面壁九年）的意旨是什麼？』禪師說：『有年無德。』
禪師上堂說法，說：『北山南，南山北，日月雙明天地黑。大海江河盡放光，逢著觀音（Avalokiteśvara，觀世音菩薩）問彌勒（Maitreya，未來佛）。珍重。』
禪師住在石霜（Shishuang）寺，開堂之日。僧人問：『維摩（Vimalakirti，維摩詰，一位著名的在家菩薩）一默，米稱（不知含義，此處可能指某種衡量標準）是禪師您的宗旨。棒喝齊施，使人無所適從。今日法會，請禪師您開示。』
English version A monk said, 'I have come to transform those who are unjust. What is your intention, Master?' The Master said, 'Very well, go.' The monk said, 'Point.' The Master said, 'Look.' The monk clapped his hands once and returned to the assembly. The Master said, 'Finished.'
The Master ascended the hall and said, 'The Samadhi (Samadhi, a mental state of focused concentration without distraction) of the World-Honored One, Ananda (Ananda, one of the Buddha's ten great disciples) did not know. The Samadhi of Ananda, Śāṇavāsa (Śāṇavāsa, the Second Patriarch of Zen) did not know. The Samadhis of all the sages from the past, they did not know each other.' Then he picked up his staff and drew a circle, saying, 'What is this? Is there anyone who can say?' After a long pause, he said, 'When you meet a swordsman, you must present your sword; if you are not a poet, do not offer poetry.' He shouted once and descended the hall.
The Master ascended the hall and said, 'Nirvana (Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death) has no different paths, but there are many expedient gates.' He picked up his staff and said, 'This is Daowu's (Daowu, the Master referring to himself) staff, and that is the gate of Nirvana.' After a long pause, he said, 'When you see the moon, stop looking at the finger; when you return home, stop asking about the journey.' He shouted once and descended the hall.
The Master ascended the hall and said, 'One who expounds the Dharma must accord with the times. If one does not accord with the times, everything said is untimely speech. Is there anyone who can accord with it? To accord is to have already accorded.' Then where does it fall? He shouted once and descended the hall.
The Master ascended the hall and said, 'Daowu beats the drum, and the four great continents (caturbrahma-mahādvīpa, the four continents in the Buddhist cosmology) participate together. The staff sweeps across, lifting up the entire universe. The alms bowl turns, covering the entire world of Ganges sands.' I ask you all, where do you establish yourselves? If you know where to go, then eat congee and rice in Uttarakuru (Uttarakuru, one of the four continents, known for its enjoyment). If you do not know, then it is Daowu's fault. Treasure this.'
The Master ascended the hall. A monk came out, bowed, and immediately shouted. The Master said, 'What are you doing?' The monk shouted again. The Master said, 'Blind.' The monk bowed. The Master said, 'The thirty blows will be given to you at another time.' Someone asked, 'What is the meaning of the ancients facing the wall (referring to Bodhidharma facing the wall for nine years)?' The Master said, 'Old in years, lacking in virtue.'
The Master ascended the hall and said, 'North mountain south, south mountain north, sun and moon shine together, heaven and earth are dark. The great sea and rivers all emit light, meeting Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), ask Maitreya (Maitreya, the future Buddha). Treasure this.'
The Master resided at Shishuang (Shishuang) Temple. On the day of the opening of the hall, a monk asked, 'Vimalakirti's (Vimalakirti, a famous lay Bodhisattva) silence, Mi Cheng (unknown meaning, possibly referring to a certain standard of measurement) is your principle, Master. The use of both the staff and the shout leaves people at a loss. At today's assembly, please enlighten us, Master.'
【English Translation】 English translation line 1 English translation line 2
便 師云。石第逢春長。霜華向日問 進云。與么則陽鳥喃喃語。雨過百華新 師云。不因漁父引。焉知水淺深 僧云。峻水隨流急。云開照碧天 師云。我行荒草里。你又八深村 僧應喏。云。官不客針。更借一問。師意如何 師云。放你三十棒。三十年後方始知痛癢。僧舞袖而退 師云。夢見。
問。方木調絃時如何 師云。幡竿一尺二 進云。恁么則和尚手出今時也 師云。腳撥不動 僧云。莫道不知音 師云。三十年後悟去不定。
問。有理難伸時如何 師云。苦 進云。恁么則舌拄上腭也 師乃噓噓 僧云。將謂鬍鬚赤 師云。夢見南源腳跟 問。古鏡未磨時如何 師云。新羅打鼓 進云。磨后如何 師云。西天作舞。
上堂云。青蓮視瞬以多繁。迦葉微微笑自謾。少室坐著癡截臂。黃梅呈解頌多般。八門棒喝重重錯。向上宗乘肉自剜。公按見成誰懡㦬。鑒咦啐啄哂旁觀。一宿覺來知是誤。不言師範更無端。丈夫皆有沖天志。北斗南星背面看。
偈頌 因僧請益三玄三要頌
第一玄 三世諸佛擬何宣 垂慈夢裡生輕薄 端坐還成落斷邊
第二玄 伶利衲僧眼未明 石火電光知是鈍 楊眉瞬目涉關山
第三玄 萬象森羅宇宙寬 雲散洞空山嶽靜
【現代漢語翻譯】 現代漢語譯本：
師父說：『石第逢春長，霜華向日問。』
僧人進一步問：『這麼說就是陽鳥在喃喃細語，雨後百花煥然一新了？』
師父說：『不是漁夫引導，怎麼知道水有多深呢？』
僧人說：『湍急的水流隨著水勢奔流，雲霧消散，碧藍的天空顯現出來。』
師父說：『我在荒草中行走，你卻又到了偏僻的村莊。』
僧人應了一聲『喏』，說：『官不客針，再借一步請問，師父您的意思是？』
師父說：『放你三十棒，三十年後你才會知道痛癢。』
僧人甩著袖子退下了。
師父說：『夢見了。』
問：『用方形的木頭來調絃時，會怎麼樣？』
師父說：『幡竿一尺二。』
僧人進一步問：『這麼說，和尚您現在就出手了？』
師父說：『腳撥不動。』
僧人說：『不要說我不懂音樂。』
師父說：『三十年後領悟去吧，不一定。』
問：『有道理卻難以申訴的時候，會怎麼樣？』
師父說：『苦。』
僧人進一步問：『這麼說就是舌頭抵住上顎了？』
師父於是噓噓嘆氣。
僧人說：『還以為鬍鬚是紅色的。』
師父說：『夢見南源的腳後跟。』
問：『古老的鏡子沒有打磨的時候，會怎麼樣？』
師父說：『新羅（Silla，古代朝鮮國家）在打鼓。』
僧人進一步問：『打磨之後會怎麼樣？』
師父說：『西天（Western Heaven，指印度）在跳舞。』
師父上堂說法時說：『青蓮（Blue Lotus，指佛眼）的視瞬顯得繁瑣，迦葉（Kasyapa，佛陀的十大弟子之一）微微一笑顯得自滿。少室（Shaoshi，少室山，指達摩）坐禪坐到癡迷而斷臂，黃梅（Huangmei，指五祖弘忍）的門徒呈上的偈頌多種多樣。八門棒喝重重疊疊都是錯，向上宗乘自己剜肉。大家按著現成的答案來看，誰會感到慚愧？鑒（Jian，指禪宗的鑒機）的咦啐啄（指禪宗的教學方法）被旁觀者嘲笑。一宿覺（指頓悟）醒來才知道是錯的，不說師範（指老師的規範）更是沒有道理。大丈夫都有沖天的志向，卻像北斗星和南極星一樣背道而馳。』
偈頌 因僧人請教三玄三要而作的頌
第一玄 三世諸佛想要宣說什麼？
垂下慈悲卻像在夢裡產生輕薄之念，端坐反而落入了斷滅的邊見。
第二玄 伶俐的僧人眼睛卻不明白。
石火電光也知道自己是遲鈍的，揚眉瞬目也涉及關山重重。
第三玄 萬象森羅，宇宙廣闊無邊。
雲霧消散，天空空曠，山嶽寂靜。
【English Translation】 English version:
Then the Master said, 'The stone terrace flourishes in spring, the frosty brilliance questions the sun.'
The monk further asked, 'Does that mean the yang bird murmurs, and after the rain, a hundred flowers are renewed?'
The Master said, 'Without the fisherman's guidance, how would one know the water's depth?'
The monk said, 'The swift current flows rapidly, the clouds disperse, revealing the azure sky.'
The Master said, 'I walk in the wild grass, and you are again in a remote village.'
The monk responded with a 'Yes,' and said, 'The official doesn't treat the needle as a guest. May I ask one more question? What is the Master's intention?'
The Master said, 'I'll give you thirty blows. Only after thirty years will you know the pain.'
The monk retreated, waving his sleeves.
The Master said, 'Dreaming.'
Asked, 'When tuning a string with a square piece of wood, what happens?'
The Master said, 'The banner pole is one foot two.'
The monk further asked, 'Does that mean the monk is taking action now?'
The Master said, 'The foot cannot move.'
The monk said, 'Don't say I don't understand music.'
The Master said, 'Go and realize it in thirty years, it's uncertain.'
Asked, 'When there is reason but it's difficult to express, what happens?'
The Master said, 'Suffering.'
The monk further asked, 'Does that mean the tongue is pressed against the palate?'
The Master then sighed.
The monk said, 'I thought the beard was red.'
The Master said, 'Dreaming of Nanyuan's (Nanyuan, a Zen master) heel.'
Asked, 'When an ancient mirror is not polished, what happens?'
The Master said, 'Silla (Silla, an ancient Korean kingdom) is drumming.'
The monk further asked, 'What happens after polishing?'
The Master said, 'The Western Heaven (Western Heaven, referring to India) is dancing.'
Ascending the hall, the Master said, 'The blue lotus (Blue Lotus, referring to the Buddha's eyes) winks with excessive complexity, Kasyapa (Kasyapa, one of the Buddha's ten great disciples) smiles slightly with self-satisfaction. Shaoshi (Shaoshi, Mount Shaoshi, referring to Bodhidharma) sits in meditation to the point of foolishly cutting off his arm, the disciples of Huangmei (Huangmei, referring to the Fifth Patriarch Hongren) present various verses. The eight gates of blows and shouts are all wrong, the upward path of the lineage is to carve flesh from oneself. If everyone relies on ready-made answers, who will feel ashamed? The 'yi cuizhuo' (yi cuizhuo, referring to Zen teaching methods) of Jian (Jian, referring to Zen's discerning ability) is ridiculed by onlookers. Awakening in one night reveals the error, not to mention the teacher's standards, which are even more unreasonable. Great men all have soaring ambitions, yet they look at the Big Dipper and the South Star in opposite directions.'
Verses: Verses composed in response to a monk's request for instruction on the Three Mysteries and Three Essentials
The First Mystery: What do the Buddhas of the three worlds intend to proclaim?
Extending compassion is like generating frivolous thoughts in a dream, sitting upright instead falls into the extreme view of annihilation.
The Second Mystery: The clever monk's eyes are not clear.
Even the flash of lightning knows it is dull, raising eyebrows and winking involves countless mountains and passes.
The Third Mystery: The myriad phenomena are vast, the universe is boundless.
The clouds disperse, the sky is empty, the mountains are silent.
落華流水滿長川
第一要 豈話聖凡妙 擬議涉長途 抬眸七顛倒
第二要 峰頂敲捷召 神通自在來 多聞門外叫
第三要 起倒令人笑 掌內握乾坤 千差都一照
報你通玄士 棒喝要臨時 若明親的旨 半夜太陽輝
因僧請益臨濟兩堂首座齊下喝頌
啐啄之機箭拄鋒 瞥然賓主當時分 宗師愍物垂緇素 北地黃河徹底渾
因人請益惠超佛話有頌
僧問如何是佛 師云汝是惠超 禮拜進前叉手 思量十萬迢迢
因僧請益雲門超佛越祖之談
超佛越祖若何宣 充齋糊餅恣情餐 湖南展缽新羅咬 大石波斯索渡船
因僧請益乃述三訣頌
第一訣 大地山河泄 維摩綣默然 文殊便饒舌
第二訣 展拓看時節 語默豈相干 夜半秋天月
第三訣 遠路難登涉 陸地弄舟船 眼中藏日月
三句頌
第一句 天上他方皆罔措 俱輪顛倒論多端 巍巍未到尼俱樹
第二句 臨濟德山涉路布 未過新羅棒便揮 達者途中亂指注
第三句 維摩示疾文殊玄 對談一默震乾坤 直至如今作笑具
因僧請益五位有頌
正中偏 半夜烏雞室裡鳴
【現代漢語翻譯】 現代漢語譯本：落花流水，飄滿了長長的河川。
第一要訣： 哪裡還用談論聖與凡的玄妙？任何的思慮都將是漫長的歧途，抬頭所見皆是顛倒。
第二要訣： 在峰頂敲響迅速的召喚，神通自然到來，而那些只知多聞的人只能在門外叫喊。
第三要訣： 你的舉止讓人發笑，手掌中掌握著乾坤，所有的差別都在你的照耀之下。
告訴你這些通玄之士，棒喝要看準時機。如果明白了這親切的旨意，即使在半夜也能看到太陽的光輝。
因為有僧人請教，臨濟宗兩堂的首座一起大喝並作頌：
啐啄同時，如箭在弦，賓主雙方瞬間分明。宗師憐憫眾生，披上緇素之衣，北地的黃河徹底渾濁。
因為有人請教惠超（Huichao，人名）的佛法，作頌：
僧人問：『什麼是佛？』 師父說：『你就是惠超。』 僧人禮拜上前，叉手而立，思量此事，卻如隔著十萬迢迢遠路。
因為有僧人請教雲門（Yunmen，山名/人名）超佛越祖的談論：
超越佛和祖師該如何宣說？就像用齋飯的糊餅隨意地吃。湖南人展開缽，新羅人開始咬，大食人、波斯人索要渡船。
因為有僧人請教，於是講述三訣並作頌：
第一訣： 大地山河都傾瀉而出，維摩（Vimalakirti，佛教居士，以辯才著稱）沉默不語，文殊（Manjusri，文殊菩薩，智慧的象徵）卻顯得饒舌。
第二訣： 展開和收縮要看準時節，說話和沉默又有什麼相干？就像半夜裡秋天的月亮。
第三訣： 遙遠的路途難以攀登，就像在陸地上玩弄舟船，眼中藏著日月。
三句頌：
第一句： 天上他方都感到茫然不知所措，都在輪迴顛倒中爭論不休，即使是巍峨高大的尼俱樹（Nikunja tree）也尚未到達。
第二句： 臨濟（Linji，人名）德山（Deshan，人名）在路上奔波傳法，還沒過新羅（Silla，古國名）就揮起了棒子，通達的人在途中胡亂指點。
第三句： 維摩（Vimalakirti）示現疾病，文殊（Manjusri）闡述玄機，一言一默的對話震動乾坤，直到如今還被人當作笑料。
因為有僧人請教五位（Five Ranks）的道理，作頌：
正中偏： 半夜裡烏雞在房間里鳴叫。
【English Translation】 English version: Fallen flowers and flowing water fill the long river.
The first essential: Why even discuss the wonders of the sacred and the mundane? Any deliberation will lead to a long and winding path; all you see when you look up is inverted.
The second essential: Strike the summit with a swift summons, and supernatural powers will naturally arrive, while those who only know much learning can only shout outside the door.
The third essential: Your actions are laughable, you hold the universe in your palm, and all differences are illuminated by your light.
Tell these profound scholars that the staff and shout must be timed correctly. If you understand this intimate meaning, you will see the sun shining even in the middle of the night.
Because a monk asked for instruction, the two head monks of the Linji (Linji, a Chan Buddhism school) sect shouted together and composed a verse:
The moment of simultaneous pecking, like an arrow on the string, the host and guest are instantly distinguished. The master pities all beings, dons the robes of a monk, and the Yellow River in the north becomes completely turbid.
Because someone asked about Huichao's (Huichao, a person's name) Buddhist teachings, a verse was composed:
A monk asked, 'What is Buddha?' The master said, 'You are Huichao.' The monk bowed and stepped forward, standing with his hands folded, contemplating this matter as if separated by a distance of ten thousand leagues.
Because a monk asked about Yunmen's (Yunmen, name of a mountain/person) talk of transcending the Buddha and the ancestors:
How should one proclaim transcending the Buddha and the ancestors? It's like eating the gruel cakes of the vegetarian meal at will. People from Hunan spread out their bowls, people from Silla (Silla, an ancient kingdom) start to bite, and people from Dashi and Persia demand a ferry.
Because a monk asked for instruction, he then described the three essentials and composed a verse:
The first essential: The earth and rivers all pour out, Vimalakirti (Vimalakirti, a Buddhist layman known for his eloquence) remains silent, while Manjusri (Manjusri, the Bodhisattva of wisdom) seems verbose.
The second essential: Expanding and contracting should be timed correctly; what does speaking or remaining silent have to do with anything? It's like the autumn moon in the middle of the night.
The third essential: Distant paths are difficult to climb, like playing with boats on land, the sun and moon are hidden in the eyes.
Three-line verse:
First line: The heavens and other realms all feel lost and bewildered, all are endlessly arguing in the cycle of reincarnation, even the towering Nikunja tree (Nikunja tree) has not yet been reached.
Second line: Linji (Linji, a person's name) and Deshan (Deshan, a person's name) travel the road to spread the Dharma, and before even passing Silla (Silla, an ancient kingdom), they raise their sticks, and those who are enlightened point wildly along the way.
Third line: Vimalakirti (Vimalakirti) manifests illness, Manjusri (Manjusri) expounds the profound, the conversation of a word and a silence shakes the universe, and is still used as a joke today.
Because a monk asked about the doctrine of the Five Ranks, a verse was composed:
The partial within the complete: In the middle of the night, a black hen crows in the room.
海底然燈光世界 石上栽華長枝靈
偏中正 日落西山觀異影 分明景像顯宗乘 休把迷頭窺月井
正中來 木馬生兒遍九垓 進退任行通鳥道 豈並巢居界內隈
兼中至 彼彼大夫全意氣 矛盾互動不傷鋒 展拓縱橫不相離
兼中到 黑白已前休作造 須明露柱未生兒 莫認狂辭途路走
都一頌
偏中歸正極幽玄 正玄偏來理事全 須知正立非言說 朕兆依俙屬有緣 兼至去來興妙用 到兼何更逐言詮 出沒豈能該世界 蕩蕩無依鳥道玄
因僧請益風冗佛話
杖林山下竹筋鞭 南北禪人萬萬千 莫怪相逢不下馬 東西各自有前程
寄李駙馬
分身千百億 悲智愿難窮 在俗還隨俗 居宮即順宮 頭頭皆巨護 處處現神通 珍重吾宗幸 多能立古風
又
仰觀天畔一輪日 幾度清光四上出 大士蓬頭問志公 摩訶般若波羅蜜
注杜順和尚頌
懷州牛吃禾(河沙世界) 益州馬腹脹(蟻銜碗走) 天下召醫人(驢頭馬角) 炙豬左膊上(畫虎成貍)
牧童
牧牛童。實快活 跣足披蓑雙角撮 橫眠牛上向天歌 人問如何牛未渴 回面觀。平田闊
【現代漢語翻譯】 現代漢語譯本 海底燃燈光世界，石上栽花長枝靈。
偏中正，日落西山觀異影； 分明景像顯宗乘，休把迷頭窺月井。
正中來，木馬生兒遍九垓（九垓：指極遠的地方）； 進退任行通鳥道，豈並巢居界內隈。
兼中至，彼彼大夫全意氣； 矛盾互動不傷鋒，展拓縱橫不相離。
兼中到，黑白已前休作造； 須明露柱未生兒，莫認狂辭途路走。
都一頌
偏中歸正極幽玄，正玄偏來理事全； 須知正立非言說，朕兆依俙屬有緣。 兼至去來興妙用，到兼何更逐言詮； 出沒豈能該世界，蕩蕩無依鳥道玄。
因僧請益風冗佛話
杖林山下竹筋鞭，南北禪人萬萬千； 莫怪相逢不下馬，東西各自有前程。
寄李駙馬
分身千百億，悲智愿難窮； 在俗還隨俗，居宮即順宮； 頭頭皆巨護，處處現神通； 珍重吾宗幸，多能立古風。
又
仰觀天畔一輪日，幾度清光四上出； 大士蓬頭問志公（志公：佛教禪師），摩訶般若波羅蜜（摩訶般若波羅蜜：偉大的智慧到達彼岸）。
注杜順和尚頌
懷州牛吃禾(河沙世界)，益州馬腹脹(蟻銜碗走)； 天下召醫人(驢頭馬角)，炙豬左膊上(畫虎成貍)。
牧童
牧牛童，實快活，跣足披蓑雙角撮； 橫眠牛上向天歌，人問如何牛未渴； 回面觀，平田闊。
【English Translation】 English version In the seabed, light illuminates the world; on the stone, flowers bloom with long, spiritual branches.
Bias within correctness, watching strange shadows as the sun sets in the west; Clear images reveal the essence of the sect, do not use a confused mind to peer into the moonlit well.
From the center comes, a wooden horse gives birth to children throughout the nine realms (jiu gai: refers to extremely distant places); Advancing and retreating, freely traveling the bird's path, how can it be confined within the boundaries of a nest?
Combining to arrive, those officials are full of spirit; Contradictions interact without harming the edge, expanding horizontally and vertically without separation.
Combining to reach, before black and white, cease creation; One must understand the pillar before it bears children, do not mistake wild words for the path to follow.
A Complete Verse
Returning to correctness from bias is extremely profound, correctness and mystery come from bias, principles are complete; One must know that true establishment is beyond words, omens faintly belong to those with affinity. Combining arrival and departure creates wonderful functions, arriving and combining, why pursue verbal explanations further; How can emergence and disappearance encompass the world, vast and without reliance, the bird's path is mysterious.
Due to a monk's request for instruction, casual Buddhist talk
Beneath Zhanglin Mountain, a bamboo whip, countless Zen practitioners from north and south; Do not be surprised if we do not dismount upon meeting, each has their own path to the east and west.
Sent to the Imperial Son-in-Law Li
Dividing the body into billions, compassion and wisdom, vows are endless; Being in the secular world, follow the secular ways, residing in the palace, comply with the palace; Every aspect is greatly protected, everywhere manifests supernatural powers; Cherish our sect's fortune, with great ability, establish ancient customs.
Also
Looking up at the sun in the sky, how many times does its clear light rise and emerge; The great being with disheveled hair asks Zhigong (Zhigong: a Buddhist Zen master), 'Mahaprajnaparamita' (Mahaprajnaparamita: great wisdom reaching the other shore).
Commentary on the Verse of Venerable Dushun
The cow of Huaizhou eats grain (river-sand worlds), the horse of Yizhou has a swollen belly (an ant carries a bowl away); The world summons doctors (a donkey's head and a horse's horns), roasting a pig on the left shoulder (drawing a tiger and turning it into a civet cat).
Cowherd
The cowherd, truly joyful, barefoot, wearing a straw cape, with hair tied in two tufts; Lying horizontally on the cow, singing to the sky, people ask why the cow is not thirsty; Turning the face to look, the flat fields are vast.
四方放去休欄遏 八面無拘任意游 要收只向鼻頭捏 小牛兒。順毛捋 角力未充難提掇 且從放在小平坡 慮上孤峰四腳脫 日已高。休吃草 拈起索頭無少老 一齊牽向圈中眠 和泥看伊東西倒 阿呵呵。好又好 閑將短笛順風吹 震動五湖山嶽島 倒騎牛。脫破襖 知音休向途中討 若問牧童何處居 鞭指東西無一寶
冬不人事
東山林木高 幾歲幾回雨 南嶺松枝瘦 石生石畔土 金色見瞿曇 二三七八五
因僧請益古人十二時歌。乃頌之
雞鳴丑 夢裡逢人莽莽鹵 平旦寅 覺來路上弄精魂 日出卯 赫赫光明影里坐 食時辰 食飽還知是病因 禺中巳 買賣論量入市肆 日南午 萬像分明作笑具 日昳未 張公吃酒李公醉 晡時申 省來端坐醉醺醺 日入酉 茆蓬竹戶硬撐拄 黃昏戌 日落西山狐魅出 人定亥 老鼠床頭作隊隊 夜半子 一輪明月蘇噓哩
滁州瑯瑘山惠覺禪師
初開堂。升坐。拈香畢。
有僧問。師唱誰家曲。宗風嗣阿誰 師云。一任你鉆龜打瓦 進云。么恁即汾陽一箭直射瑯瑘 師云。了。
問。如何是祖師西來意 師云。庭前殘
【現代漢語翻譯】 現代漢語譯本 四方放開，不要阻攔限制， 八面沒有拘束，任意遊玩， 要想收回，只需捏住鼻頭。 小牛啊，要順著毛撫摸， 角力不足，難以提起來。 暫且放養在平緩的山坡， 擔心登上孤峰四腳滑脫。 太陽已經很高，不要再吃草， 拿起繩索，無論老少， 一齊牽向圈中安眠， 和著泥土，看它東西倒臥。 啊呵呵，好啊好， 閑暇時將短笛順風吹奏， 震動五湖山嶽島嶼， 倒騎著牛，脫下破襖， 知音不必在途中尋找， 若問牧童住在何處， 鞭子指向東西，一無珍寶。
冬日無事
東山林木高聳， 幾年幾次下雨， 南嶺松樹枝幹瘦弱， 石頭旁邊生長著石縫中的泥土， 金色中顯現出瞿曇（Qutan，釋迦牟尼佛的稱號）， 二三七八五（意義不明）。
因為僧人請教古人十二時歌，於是作頌：
雞鳴丑（chou，凌晨一點到三點）， 夢裡相逢之人莽莽撞撞。 平旦寅（yin，凌晨三點到五點）， 醒來之後路上賣弄精神。 日出卯（mao，早上五點到七點）， 赫赫光明中在陰影里坐著。 食時辰（chen，早上七點到九點）， 吃飽了才知道是生病的根源。 禺中巳（si，上午九點到十一點）， 買賣商議進入市場店舖。 日南午（wu，中午十一點到一點）， 萬象分明，都成了笑料。 日昳未（wei，下午一點到三點）， 張公喝酒，李公卻醉了。 晡時申（shen，下午三點到五點）， 醒悟過來，端坐著還是醉醺醺。 日入酉（you，下午五點到七點）， 茅草竹子做的門戶，用力的支撐著。 黃昏戌（xu，晚上七點到九點）， 太陽落山，狐貍鬼魅都出來了。 人定亥（hai，晚上九點到十一點）， 老鼠在床頭結成隊伍。 夜半子（zi，晚上十一點到凌晨一點）， 一輪明月發出輕輕的嘆息。
滁州瑯玡山惠覺禪師（Huijue Chanshi of Langya Mountain in Chuzhou）
初次開堂，升座，拈香完畢。
有僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『任憑你用龜甲占卜，用瓦片敲擊。』僧人進一步說：『這麼說來，就是汾陽（Fenyang）一箭直射瑯玡（Langya）了？』禪師說：『明白了。』
問：『什麼是祖師西來意（Zushi Xilaiyi，達摩祖師從西方來到中國的本意）？』禪師說：『庭前殘』
【English Translation】 English version Release it in all directions, do not restrain or restrict it, Let it roam freely in all directions without any constraints. If you want to retrieve it, just pinch its nose. Little ox, stroke it along the fur. Its strength is not enough, difficult to lift up. For now, let it graze on the gentle slope, worrying that it might slip and fall on the solitary peak. The sun is already high, stop eating grass. Pick up the rope, regardless of age, Lead it together into the pen to sleep, watching it fall east and west in the mud. Ah, ha ha, good, so good. Leisurely play the short flute with the wind, Shaking the lakes, mountains, and islands. Riding the ox backwards, taking off the torn coat, Do not seek a kindred spirit on the road. If you ask where the herdsboy lives, The whip points east and west, there is nothing precious.
Nothing to do in winter
The trees on the eastern mountain are tall, How many times does it rain in several years, The pine branches on the southern ridge are thin, Stone-grown soil beside the stone, Golden color reveals Qutan (釋迦牟尼佛的稱號, an epithet for Shakyamuni Buddha), Two, three, seven, eight, five (meaning unknown).
Because a monk asked about the Twelve Hours Song of the Ancients, I composed a eulogy:
Cockcrow chou (丑, 1-3 AM), In a dream, I meet someone reckless and crude. Dawn yin (寅, 3-5 AM), Awake, I show off my spirit on the road. Sunrise mao (卯, 5-7 AM), Sitting in the shadow of the bright light. Mealtime chen (辰, 7-9 AM), Only after eating my fill do I realize it's the cause of illness. Mid-morning si (巳, 9-11 AM), Discussing business and entering the market. Midday wu (午, 11 AM-1 PM), All phenomena are clearly a source of laughter. Afternoon wei (未, 1-3 PM), Zhang drinks wine, but Li gets drunk. Late afternoon shen (申, 3-5 PM), Coming to my senses, I sit upright, still drunk. Sunset you (酉, 5-7 PM), The thatched bamboo door is propped up with effort. Dusk xu (戌, 7-9 PM), The sun sets in the west, foxes and demons come out. Night hai (亥, 9-11 PM), Mice form ranks at the head of the bed. Midnight zi (子, 11 PM-1 AM), A round moon sighs softly.
Chan Master Huijue (惠覺禪師) of Langya Mountain (瑯玡山) in Chuzhou (滁州)
First time opening the Dharma hall, ascending the seat, finishing the incense offering.
A monk asked: 'Whose tune is the master singing? Whose lineage does the Dharma style inherit?' The master said: 'Let you divine with tortoise shells and knock on tiles.' The monk further said: 'In that case, Fenyang (汾陽) shoots an arrow straight at Langya (瑯玡)?' The master said: 'Understood.'
Asked: 'What is the meaning of Zushi Xilaiyi (祖師西來意, the meaning of Bodhidharma's coming from the West)?' The master said: 'The remaining [flowers] in front of the courtyard.'
燭謝。
問。如何是佛 師云。黃面比丘 進云。莫便是也無 師云。智無銖兩。
蘄州黃梅龍華寺曉愚禪師
行腳𣆅參五祖。戒禪師乃問。不落唇吻一句作么生道 師云。老老大大。話頭也不照管 戒便喝 師亦喝 戒拈棒 師便拍手下去 戒召云。阇梨。且住。話在 師將坐具塔在肩上。更不回首而去。
唐州龍潭智圓禪師
初開堂。有僧問。師唱誰家曲。宗風嗣阿誰 師云。汾陽水急。白浪滔天 進云。還許學人措足也無 師云。輥。
問。承教有言。是真精進。是名真法供養。如何是真法 師云。夜聚曉散。
問。如何是龍潭劍 師云。觸不得 進云。困者如何 師云。白骨連山。
問。久響龍潭。到來為什麼龍不現 師云。水深不見底 進云。現后如何 師云。特地一場愁。
果州永慶院光普禪師
在石門慈照聦禪師會下。早參。師問。承古有言。大悲院裡有齋。意旨如何 石門云。日出隈陽座。天寒不舉頭。
下座。后師續後入室。石門問。適來因緣作么生會 師云。會即途中受用。不會即世諦流傳 石門云。未在。更道 師拂袖而去。
師開堂日。僧問。如何是佛法大意 師云。蜀地出鑌鐵。
桂州壽寧院慧靈禪師
僧問。光境俱亡。道歸何處 師云。街頭市尾 進云。即今事又怠么生 師云。拖泥帶水。
問。如何是和尚家風 師云。有少無多 進云。東審客來。將何祇待 師云。長連床上鹿羹淡飯。
襄州石門山第六世了同禪師
云。適來堂上鐘子未鳴時。諸上坐便合知時。何用上來握節當胸。實為屈沉。諸仁者。然即如是。撒沙向諸上坐眼裡去也。三世諸佛在諸人鼻孔上轉大法輪。看看。良久。云。冬行春令。珍重。
問。如何是鳳皇機 師云。分明舉似阇梨 進云。忽遇遊子相投又若何 師云。且領話。
僧問。如何是透法身句 師乃拈凈瓶。便作傾水勢 進云。未審此意如何 師云。箭過新羅。
問。如何是祖師西來意 師云。獨步離天竺。
荊南府竹園山法顯禪師
開堂日。僧問。師登寶座。當說何法 師云。香菸起處眾雲集 學云。恁么則紅焰光中不見蹤也 師云。乾坤無透路。
問。如何是佛 師云。好手畫不成 問。如何是道 師云。交橫十字 進云。如何是道中人 師云。往往不相識。
問。如何是奇特之事 師以拄杖劃一劃 僧便喝 師拍繩床一下 僧禮拜 師便打。
問。承教有言。止止不須說。我法妙難思。如何是止
【現代漢語翻譯】 現代漢語譯本：
僧人問：『當光明和境界都消失時，道歸向何處？』
禪師說：『街頭巷尾。』
僧人進一步問：『那麼現在的事情又該如何呢？』
禪師說：『拖泥帶水。』
僧人問：『什麼是和尚的家風？』
禪師說：『有少無多。』
僧人進一步問：『如果東邊來了客人，將用什麼招待呢？』
禪師說：『長連床上鹿肉羹和淡飯。』
襄州石門山第六世了同禪師說：
『剛才堂上的鐘聲還沒響的時候，各位就已經應該知道時間了，何必還要上來握著法杖指著胸口，實在是委屈了。各位，即使是這樣，也是向各位的眼裡撒沙子。三世諸佛在各位的鼻孔上轉大法輪，看看。』
（停頓片刻）
禪師說：『冬天行使春天的命令。珍重。』
僧人問：『什麼是鳳凰機？』
禪師說：『分明地告訴阇梨（Acarya，弟子）。』
僧人進一步問：『如果遇到遊方僧人來投靠，又該如何呢？』
禪師說：『先領會話語的含義。』
僧人問：『什麼是透法身句？』
禪師於是拿起凈瓶，做出傾水的姿勢。
僧人進一步問：『不知道這是什麼意思？』
禪師說：『箭過新羅（Silla，古國名）。』
僧人問：『什麼是祖師西來意？』
禪師說：『獨自離開天竺（India）。』
荊南府竹園山法顯禪師
開堂日，僧人問：『禪師登上寶座，將要說什麼法？』
禪師說：『香菸升起的地方眾人聚集。』
學人說：『這樣說來，在紅色的火焰光中就看不見軌跡了。』
禪師說：『天地間沒有透過的路。』
僧人問：『什麼是佛？』
禪師說：『好手也畫不成。』
僧人問：『什麼是道？』
禪師說：『交橫的十字路口。』
僧人進一步問：『什麼是道中人？』
禪師說：『往往不相識。』
僧人問：『什麼是奇特之事？』
禪師用拄杖劃了一下。
僧人便喝了一聲。
禪師拍了一下繩床。
僧人禮拜，禪師便打了他。
僧人問：『承蒙教誨說：止止不須說，我法妙難思。什麼是止？』 English version:
A monk asked: 'When light and realm both vanish, where does the Dao (the Way) return to?'
The Master said: 'Street corners and marketplaces.'
The monk further asked: 'Then how about the present matter?'
The Master said: 'Dragging mud and carrying water.'
A monk asked: 'What is the family style of the abbot?'
The Master said: 'More lacking than having.'
The monk further asked: 'If a guest comes from the east, how will you treat him?'
The Master said: 'Venison soup and plain rice on the long meditation bed.'
Zen Master Liaotong, the sixth generation of Shimen Mountain in Xiangzhou, said:
'Just now, before the bell in the hall rang, all of you should have known the time. Why come up here holding the staff to your chest? It's truly a grievance. All of you, even so, it's like throwing sand in your eyes. The Buddhas of the three times are turning the great Dharma wheel on your nostrils. Look, look.'
(After a pause)
The Master said: 'Winter executing the commands of spring. Treasure this.'
A monk asked: 'What is the Phoenix Mechanism?'
The Master said: 'Clearly tell Acarya (disciple).'
The monk further asked: 'If a wandering monk comes to rely on you, what then?'
The Master said: 'First understand the meaning of the words.'
A monk asked: 'What is the phrase that penetrates the Dharmakaya (Dharma Body)?'
The Master then picked up a clean bottle and made a gesture of pouring water.
The monk further asked: 'I don't know what this means?'
The Master said: 'The arrow passes Silla (ancient kingdom).'
A monk asked: 'What is the meaning of the Patriarch's coming from the West?'
The Master said: 'Walking alone, leaving India.'
Zen Master Faxian of Zhuyuan Mountain in Jingnan Prefecture
On the day of his opening the Dharma hall, a monk asked: 'When the Master ascends the precious seat, what Dharma will he speak?'
The Master said: 'Where the incense smoke rises, the crowd gathers.'
The student said: 'In that case, one cannot see any trace in the red flames.'
The Master said: 'There is no way to pass through heaven and earth.'
A monk asked: 'What is Buddha?'
The Master said: 'Even a good hand cannot paint it.'
A monk asked: 'What is the Dao (the Way)?'
The Master said: 'A crisscrossing intersection.'
The monk further asked: 'What is a person of the Dao?'
The Master said: 'Often they do not recognize each other.'
A monk asked: 'What is a peculiar matter?'
The Master drew a line with his staff.
The monk then shouted.
The Master slapped the rope bed.
The monk bowed, and the Master hit him.
A monk asked: 'I have heard the teaching say: Stop, stop, no need to speak. My Dharma is subtle and difficult to contemplate. What is stop?'
【English Translation】 English version:
A monk asked: 'When light and realm both vanish, where does the Dao (the Way) return to?'
The Master said: 'Street corners and marketplaces.'
The monk further asked: 'Then how about the present matter?'
The Master said: 'Dragging mud and carrying water.'
A monk asked: 'What is the family style of the abbot?'
The Master said: 'More lacking than having.'
The monk further asked: 'If a guest comes from the east, how will you treat him?'
The Master said: 'Venison soup and plain rice on the long meditation bed.'
Zen Master Liaotong, the sixth generation of Shimen Mountain in Xiangzhou, said:
'Just now, before the bell in the hall rang, all of you should have known the time. Why come up here holding the staff to your chest? It's truly a grievance. All of you, even so, it's like throwing sand in your eyes. The Buddhas of the three times are turning the great Dharma wheel on your nostrils. Look, look.'
(After a pause)
The Master said: 'Winter executing the commands of spring. Treasure this.'
A monk asked: 'What is the Phoenix Mechanism?'
The Master said: 'Clearly tell Acarya (disciple).'
The monk further asked: 'If a wandering monk comes to rely on you, what then?'
The Master said: 'First understand the meaning of the words.'
A monk asked: 'What is the phrase that penetrates the Dharmakaya (Dharma Body)?'
The Master then picked up a clean bottle and made a gesture of pouring water.
The monk further asked: 'I don't know what this means?'
The Master said: 'The arrow passes Silla (ancient kingdom).'
A monk asked: 'What is the meaning of the Patriarch's coming from the West?'
The Master said: 'Walking alone, leaving India.'
Zen Master Faxian of Zhuyuan Mountain in Jingnan Prefecture
On the day of his opening the Dharma hall, a monk asked: 'When the Master ascends the precious seat, what Dharma will he speak?'
The Master said: 'Where the incense smoke rises, the crowd gathers.'
The student said: 'In that case, one cannot see any trace in the red flames.'
The Master said: 'There is no way to pass through heaven and earth.'
A monk asked: 'What is Buddha?'
The Master said: 'Even a good hand cannot paint it.'
A monk asked: 'What is the Dao (the Way)?'
The Master said: 'A crisscrossing intersection.'
The monk further asked: 'What is a person of the Dao?'
The Master said: 'Often they do not recognize each other.'
A monk asked: 'What is a peculiar matter?'
The Master drew a line with his staff.
The monk then shouted.
The Master slapped the rope bed.
The monk bowed, and the Master hit him.
A monk asked: 'I have heard the teaching say: Stop, stop, no need to speak. My Dharma is subtle and difficult to contemplate. What is stop?'
止不須說 師云。太多也 學云。如何是我法妙難思 師云。不如速禮三拜。
彭州永福院延照禪師
上堂。僧問。師登寶座。朝騎降臨。向上機鋒。請師舉唱 師云。月輪輾破琉璃𣪊。海內龍王笑點頭 進云。恁么即迷悟不從師也 師云。罕逢穿耳客。頻遇守株人。
問。如何是彭州境 師云。人馬合雜 進云。如何是境中人 師便喝。 僧以手作拽弓勢 師便拈棒 僧擬議 師便打。
問。古德有言。遍體汗流山鬼窟。袈裟遮面鬼神村。意旨如何 師云。青城大面出賢人 僧擬議 師便喝。
唐州大乘山德遵禪師
初開堂日。僧問。西天一佛出世。地布黃金。今日出世。有何祥瑞 師云。破布里真珠 進云。恁么即圓融下號光透娑婆 師云。驢[駋-口+巴]青布袋。
問。世界圓融一句。請師道 師云。團團七尺餘。
問。如何是大乘山 師云。澗水向東流 進云。如何是山中人 師云。眉鹿眼白。
問。如何是臨濟一喝下事 師云。山僧卻道不得 僧便喝 師云。好喝 僧又喝 師云。未信你在 僧云。瞎 師拈棒便打。
師上堂云。
古佛傳心印 常然般若燈 曹溪玄妙旨 馬祖至令弘 踏破波中月 其間幾個能 吾宗高
【現代漢語翻譯】 現代漢語譯本：
學人問：『止』這個字不必多說。師父說：『說得太多了。』學人問：『如何是我的佛法，玄妙難以思議？』師父說：『不如趕快禮拜三下。』
彭州永福院延照禪師
上堂說法。僧人問：『師父登上寶座，如朝陽降臨。請師父開示向上之機鋒。』師父說：『月輪輾破琉璃𣪊（指月亮打破了琉璃瓦），海內龍王笑點頭。』僧人進一步問：『如此說來，迷悟就不需要師父了？』師父說：『難得遇到穿耳之人（指能聽懂佛法的人），常見到守株待兔之輩（指執迷不悟的人）。』
問：『如何是彭州的境界？』師父說：『人馬混雜。』進一步問：『如何是境界中的人？』師父便喝斥。僧人以手作拉弓的姿勢。師父便拿起棒子。僧人猶豫不決，師父便打。
問：『古德有言：『遍體汗流山鬼窟，袈裟遮面鬼神村。』意旨如何？』師父說：『青城大面出賢人。』僧人猶豫不決，師父便喝斥。
唐州大乘山德遵禪師
初次開堂之日，僧人問：『西天一佛出世，地上鋪滿黃金。今日師父出世，有何祥瑞？』師父說：『破布里真珠（指看似平凡卻蘊含珍貴的佛法）。』進一步問：『如此說來，圓融之光普照娑婆世界？』師父說：『驢[駋-口+巴]青布袋（比喻空洞無物）。』
問：『世界圓融一句，請師父開示。』師父說：『團團七尺餘（指人的身軀）。』
問：『如何是大乘山？』師父說：『澗水向東流。』進一步問：『如何是山中人？』師父說：『眉鹿眼白（形容人的相貌）。』
問：『如何是臨濟一喝下的事？』師父說：『山僧卻說不得。』僧人便喝。師父說：『好喝！』僧人又喝。師父說：『未信你在（我不相信你真的懂）。』僧人說：『瞎！』師父拿起棒子便打。
師父上堂說法：
『古佛傳心印，常然般若燈，曹溪玄妙旨，馬祖至令弘，踏破波中月，其間幾個能，吾宗高』
【English Translation】 English version:
Student: 'The word 'stop' need not be said.' The Master said: 'Too much has been said.' Student: 'What is my Dharma, subtle and difficult to comprehend?' The Master said: 'Better to quickly bow three times.'
Zen Master Yanzhao of Yongfu Monastery in Pengzhou
Giving a Dharma talk. A monk asked: 'The Master ascends the precious seat, like the morning sun descending. Please, Master, reveal the upward-reaching opportunity.' The Master said: 'The moon wheel shatters the crystal tile (referring to the moon breaking the glazed tile), the Dragon Kings within the seas smile and nod.' The monk further asked: 'In that case, enlightenment and delusion do not depend on the Master?' The Master said: 'Rarely encountering those who have their ears pierced (referring to those who can understand the Dharma), frequently meeting those who wait by the stump (referring to those who are stubbornly unenlightened).'
Asked: 'What is the realm of Pengzhou?' The Master said: 'Men and horses mixed together.' Further asked: 'What are the people within the realm?' The Master then shouted. The monk made a gesture of pulling a bow. The Master then picked up a stick. The monk hesitated, and the Master struck him.
Asked: 'An ancient worthy said: 'Sweating all over in the mountain demon's cave, a kasaya covering the face in the village of ghosts and spirits.' What is the meaning?' The Master said: 'Great-faced worthies emerge from Qingcheng.' The monk hesitated, and the Master then shouted.
Zen Master Dezun of Dacheng Mountain in Tangzhou
On the first day of opening the Dharma hall, a monk asked: 'When a Buddha appears in the Western Heaven, the ground is covered with gold. Today, the Master appears, what auspicious signs are there?' The Master said: 'A pearl in a torn cloth (referring to the precious Dharma hidden within the seemingly ordinary).』 Further asked: 'In that case, the light of perfect harmony shines throughout the Saha world?' The Master said: 'A donkey [駋-口+巴] blue cloth bag (a metaphor for emptiness).'
Asked: 'Please, Master, speak a phrase about the perfect harmony of the world.' The Master said: 'Round and round, a little over seven feet (referring to the human body).'
Asked: 'What is Dacheng Mountain?' The Master said: 'The stream flows eastward.' Further asked: 'What are the people in the mountain?' The Master said: 'Eyebrows like deer, eyes white (describing a person's appearance).'
Asked: 'What is the matter under Linji's shout?' The Master said: 'This mountain monk cannot say.' The monk then shouted. The Master said: 'A good shout!' The monk shouted again. The Master said: 'I don't believe you (I don't believe you really understand).' The monk said: 'Blind!' The Master picked up the stick and struck him.
The Master ascended the Dharma hall and said:
'The ancient Buddha transmits the mind-seal, the lamp of Prajna always burns, the profound meaning of Caoxi, is propagated by Mazu to this day, trampling the moon in the waves, how many among them are capable, my sect is high.'
格外 來往自騰騰
時有僧問。承師有言。如何是吾宗高格外 師云。笑指斜陽投暗室。踏轉毗盧海岳傾 進云。如何是來往自騰騰 師云。韓盧咬骨空䑛觜。腹內懸懸背合塵。
湖州景清禪院居素禪師
初升座。維那白槌云。法筵龍象眾。當觀第一義 師云。第一義中明會。猶是掩耳偷鈴。不動位中紹得。未免遭人貶剝。設夫高超象外。靜離言鋒。未忘取捨之情。豈敵有無之患。如斯見解。笑殺他人。然雖如此。官不客針。私通車馬。有疑請問。
僧問。祖祖相傳傳祖印。師令得法嗣何人 師云。鑿齒池邊曾[門@(留-田+皿)]勝。道安巖畔任徑行 進云。恁么則昔日虎溪華重秀。今朝霅水月方新 師云。綠竹千竿老。松蘿一徑深。
問。如何是景清境 師云。雨過溪橋人懶度 進云。如何是境中人 師云。蟾蜍光冷豈堪觀。
問。遠遠投師。乞師一接 師云。新羅人打鼓 學云。如何領會 師云。舶主未曾逢。
僧問。承和尚有言。寰中天子來。塞外將軍令。如何是塞外將軍令 師云。揭 學云。其中事如何 師云。蹴 學云。莫便是和尚為人處也無 師彈指一下。
問。如何是末上一句 師云。金剛樹下 學云。如何是末後一句 師云。拘尸城邊 學
【現代漢語翻譯】 現代漢語譯本
格外，來往自騰騰
有時有僧人問：『聽聞師父您說過，什麼是吾宗（指禪宗）的高格外？』師父說：『笑著指向西斜的太陽投入黑暗的房間，轉動毗盧（Vairochana，佛的法身）使海岳傾倒。』僧人進一步問：『什麼是來往自騰騰？』師父說：『就像韓盧（古代名犬）咬骨頭卻只舔著嘴，腹內空空蕩蕩，背上沾滿了灰塵。』
湖州景清禪院居素禪師
初次升座，維那（寺院中負責維持秩序的僧人）敲槌說：『法筵（佛法盛會）龍象（比喻有能力的人）眾，應當觀第一義（最高的真理）。』師父說：『在第一義中明白領會，仍然是掩耳盜鈴。在不動的地位中繼承，也難免被人貶低剝奪。即使高超于現象之外，靜默遠離言語鋒芒，也未忘記取捨的情感，哪裡能敵得過有無的禍患？這樣的見解，會被人笑話。』雖然如此，官不客針（比喻公事不容徇私），私通車馬（比喻私下裡可以變通）。有疑問請提問。
僧人問：『祖祖相傳傳祖印（指禪宗的心法傳承），師父您令誰得法繼承？』師父說：『鑿齒池邊曾經[門@(留-田+皿)]勝，道安巖畔任憑徑直行走。』僧人進一步問：『這樣說來，昔日虎溪（慧遠大師曾居虎溪）的蓮花重新秀麗，如今霅水（湖州）的月亮正新鮮。』師父說：『綠竹千竿老去，松蘿一條小路幽深。』
問：『什麼是景清境？』師父說：『雨後溪橋人懶得過。』進一步問：『什麼是境中人？』師父說：『蟾蜍（癩蛤蟆）的光冷，哪裡值得觀看？』
問：『遠遠地來投奔師父，乞求師父接引。』師父說：『新羅（古代朝鮮半島國家）人打鼓。』學人問：『如何領會？』師父說：『船主未曾相逢。』
僧人問：『聽聞和尚您說過，寰中天子來，塞外將軍令。什麼是塞外將軍令？』師父說：『揭。』學人問：『其中事如何？』師父說：『蹴。』學人問：『莫非這就是和尚您為人處世的地方嗎？』師父彈指一下。
問：『如何是末上一句？』師父說：『金剛樹下。』學人問：『如何是末後一句？』師父說：『拘尸城（Kushinagar，佛陀涅槃之地）邊。』
【English Translation】 English version
Extraordinary, coming and going freely.
Sometimes a monk would ask: 'I have heard you say, Master, what is the highest standard of our sect (referring to the Chan sect)?' The Master said: 'Smiling, he points to the setting sun entering the dark room, turning Vairochana (the Dharmakaya Buddha) so that the mountains and seas collapse.' The monk further asked: 'What is coming and going freely?' The Master said: 'Like a Han Lu (a famous ancient dog) biting a bone but only licking its lips, its belly empty and its back covered in dust.'
Zen Master Jūsu of Jingqing Zen Temple in Huzhou
At his first ascending the seat, the director (the monk in charge of maintaining order in the temple) struck the gavel and said: 'At the Dharma assembly, the dragon and elephant (metaphor for capable people) gather, one should contemplate the First Truth (the highest truth).' The Master said: 'To understand and comprehend within the First Truth is still like covering one's ears to steal a bell. To inherit in the immovable position is still unavoidable to be criticized and stripped. Even if one transcends beyond phenomena, silently departing from the sharpness of words, one has not forgotten the emotions of taking and discarding, how can one withstand the calamity of existence and non-existence? Such a view will be laughed at by others.' Even so, official matters do not accommodate private needles (metaphor for public affairs not allowing favoritism), private communication allows carriages and horses (metaphor for private matters allowing flexibility). If there are any doubts, please ask.
A monk asked: 'The ancestral seal (referring to the mind-to-mind transmission of Chan) is passed down from ancestor to ancestor, who are you appointing to inherit the Dharma?' The Master said: 'Beside the pool of Zaochi, there was once [門@(留-田+皿)] Sheng, beside the hermitage of Dao'an, let him walk freely.' The monk further asked: 'In that case, the lotus flowers of Tiger Creek (where Master Huiyuan once resided) are beautifully blooming again, and the moon over Zhà Water (Huzhou) is fresh and new.' The Master said: 'A thousand bamboo stalks grow old, a path of pine and vines is deep and secluded.'
Asked: 'What is the realm of Jingqing?' The Master said: 'After the rain, people are too lazy to cross the stream bridge.' Further asked: 'What is the person in the realm?' The Master said: 'The cold light of the toad is not worth watching.'
Asked: 'I have come from afar to seek refuge with you, Master, begging for your guidance.' The Master said: 'A Silla (ancient Korean kingdom) person is drumming.' The student asked: 'How should I understand?' The Master said: 'The shipowner has not yet been met.'
A monk asked: 'I have heard you say, Venerable, 'The Emperor comes from within the realm, the General's command comes from beyond the border.' What is the General's command from beyond the border?' The Master said: 'Raise.' The student asked: 'What is the matter within it?' The Master said: 'Kick.' The student asked: 'Could this be where you, Venerable, act for the sake of others?' The Master snapped his fingers once.
Asked: 'What is the last phrase?' The Master said: 'Under the Vajra tree.' The student asked: 'What is the very last phrase?' The Master said: 'Beside Kushinagar (the place where the Buddha entered Nirvana).'
云。向上還更有事也無 師云。有 學云。如何是向上事 師云。波句撫掌呵呵笑。迦葉抬頭不識人。
鎮國軍節度使駙馬都尉李遵勖(所有語句別從遍錄)
蘇州洞庭山翠峰禪院慧月禪師
升座云。若論祖師心印。豈于第一義諦中收得。非但第一義。三要收不盡。四句豈能該。假便言前明得。猶在半途。直饒言詮但忘。未免𢬘泥帶水。然雖如是。事不一向。或有疑情。便請出眾商量。
時有僧問。師唱誰家曲。宗風嗣阿誰 師云。太子谷中垂韁非。鳳林關上羊祜碑 進云。恁么則昔時谷隱。今日當堂也 師云。楚山突屼三冬秀。漢水彎環四季清。
問。一華開五葉。結果自然成時如何 師云。脫卻籠頭。卸卻角䭾 進云。拶出虛空去。處處盡[門@取]香 師云。云愁聞鬼哭。雪壓髑髏吟。
問。和尚未見谷隱時一句作么生道 師云。步步登山遠 進云。見后如何 師云。驅驅信馬蹄。
覺圓上座
師。杭州人也。廣嚴禪院受業。初參谷隱。上堂次。便出問云。學人開旗。請師展陣 隱云。你試呈者丑拙看 圓擬議 隱便喝 圓喚侍者 隱云。瞎 圓禮拜 隱云。大眾。旗又開了。陣又展了。爭奈地上七縱八橫。便下座。歸方丈。
圓與谷隱山持書到李駙
【現代漢語翻譯】 云：向上，還有更重要的事嗎？ 師父說：有。 學僧問：如何是向上事？ 師父說：波句撫掌呵呵笑，迦葉抬頭不識人。（波句：不清楚具體指代，可能指某種頓悟的境界。迦葉：摩訶迦葉，釋迦牟尼佛的大弟子，以頭陀苦行著稱，被認為是禪宗的初祖。這裡指不識自性）
鎮國軍節度使駙馬都尉李遵勖（所有語句別從遍錄）
蘇州洞庭山翠峰禪院慧月禪師
升座說法：若論祖師心印（祖師心印：禪宗以心傳心的法門），豈能在第一義諦（第一義諦：佛教用語，指最高的真理）中包含得了？非但第一義諦，三要（三要：禪宗用語，指三種重要的修行方法或境界）也收納不盡，四句（四句：佛教用語，指一切言語概念）豈能概括？ 縱然在言語之前就明白了，也還在半途。 直到言語詮釋完全忘卻，也難免沾泥帶水。 雖然如此，事不絕對。 如果有疑問，請出來與大眾商量。
當時有僧人問：師父唱的是誰家的曲調？ 宗風（宗風：宗門的風格）傳承自哪位祖師？ 師父說：太子谷中垂韁非，鳳林關上羊祜碑。（太子谷：不清楚具體指代。鳳林關：地名。羊祜：西晉名將。這兩句可能暗示某種不落窠臼的風格） 僧人進一步問：如此說來，昔日的谷隱（谷隱：禪師名號），今日就在當堂了？ 師父說：楚山突兀三冬秀，漢水彎環四季清。（楚山：指湖北境內的山。漢水：長江支流。這兩句形容禪師的境界高遠清明）
問：一華開五葉，結果自然成時如何？（一華開五葉：禪宗用語，比喻禪宗的傳承和發展） 師父說：脫卻籠頭，卸卻角䭾。（籠頭、角䭾：比喻束縛和負擔。意為解脫一切束縛） 僧人進一步問：拶出虛空去，處處盡[門@取]香？（拶：擠壓。虛空：佛教用語，指空性。 [門@取]香：指美好的境界） 師父說：云愁聞鬼哭，雪壓髑髏吟。（髑髏：骷髏。這兩句形容境界的超越和空寂）
問：和尚未見谷隱時一句作么生道？（谷隱：禪師名號。意為未開悟時的境界） 師父說：步步登山遠。 僧人進一步問：見后如何？（見后：開悟后的境界） 師父說：驅驅信馬蹄。
覺圓上座
師父是杭州人。在廣嚴禪院學習。 初次參訪谷隱禪師，上堂時，便出來問道：學人開旗，請師展陣。（開旗、展陣：比喻發起挑戰，請禪師指點） 谷隱禪師說：你試著呈現你的醜拙之處給我看看。 覺圓上座正要說話， 谷隱禪師便喝斥一聲。 覺圓上座叫喚侍者。 谷隱禪師說：瞎。 覺圓上座禮拜。 谷隱禪師說：大眾，旗又開了，陣又展了，只是地上七縱八橫。（七縱八橫：形容混亂的狀態）便下座，回到方丈。
覺圓上座與谷隱山持書到李駙（李駙：李遵勖）
【English Translation】 Monk: Beyond this, is there anything more important? Master: Yes. Monk: What is that 'beyond'? Master: Boju claps his hands and laughs heartily, Kāśyapa raises his head and doesn't recognize anyone. (Boju: unclear specific reference, possibly referring to a state of enlightenment. Kāśyapa: Mahākāśyapa, a major disciple of Śākyamuni Buddha, known for his ascetic practices, considered the first patriarch of Zen. Here it means not recognizing one's own nature.)
Li Zunxu, Military Commissioner of Zhenguo Army and Imperial Son-in-Law (all statements recorded separately)
Huìyuè Zen Master of Cuìfēng Zen Monastery, Dòngtíng Mountain, Suzhou
Ascending the seat, he said: If we discuss the Mind Seal of the Patriarchs (Mind Seal of the Patriarchs: the Zen tradition of transmission from mind to mind), how can it be contained within the First Principle (First Principle: the highest truth in Buddhism)? Not only the First Principle, but even the Three Essentials (Three Essentials: Zen term, referring to three important methods or states of practice) cannot fully encompass it, and how can the Four Phrases (Four Phrases: Buddhist term, referring to all verbal concepts) cover it? Even if one understands before words are spoken, one is still only halfway there. Even if verbal explanations are completely forgotten, one is still inevitably stained with mud and water. However, even so, things are not absolute. If there are any doubts, please come forward and discuss them with the assembly.
At that time, a monk asked: Whose tune is the Master singing? From which patriarch does the lineage of the school (school's style) descend? Master: Dropping the reins in the Prince's Valley is wrong, the Yang Hu stele at Fenglin Pass. (Prince's Valley: unclear specific reference. Fenglin Pass: place name. Yang Hu: famous general of the Western Jin Dynasty. These two lines may imply a style that does not fall into clichés.) The monk further asked: In that case, the Gǔyǐn (Gǔyǐn: Zen master's name) of the past is here in the hall today? Master: The Chu Mountains stand tall and beautiful in the three winter months, the Han River winds and circles, clear in all four seasons. (Chu Mountains: mountains in Hubei. Han River: tributary of the Yangtze River. These two lines describe the Zen master's state as lofty and clear.)
Monk: What about 'One flower opens five petals, the fruit naturally ripens'? (One flower opens five petals: Zen term, metaphor for the transmission and development of Zen) Master: Take off the halter, unload the yoke. (Halter, yoke: metaphors for restraints and burdens. Meaning to be free from all restraints) Monk: Squeeze it out of emptiness, everywhere is filled with fragrance? (Squeeze: press. Emptiness: Buddhist term, referring to emptiness. [門@取] fragrance: refers to a beautiful state) Master: The clouds are sad, hearing the ghosts cry, the snow presses down, the skull groans. (Skull: skull. These two lines describe the transcendence and emptiness of the state)
Monk: What is a saying before the Master saw Gǔyǐn? (Gǔyǐn: Zen master's name. Meaning the state before enlightenment) Master: Step by step, climbing the mountain far away. Monk: What about after seeing him? (After seeing him: the state after enlightenment) Master: Urgently, the horse's hooves gallop.
Senior Monk Juéyuán
The Master was from Hangzhou. He studied at Guangyan Zen Monastery. When he first visited Zen Master Gǔyǐn, he came out and asked during the Dharma talk: This student raises the flag, please Master deploy the formation. (Raise the flag, deploy the formation: metaphors for launching a challenge, asking the Zen master for guidance) Zen Master Gǔyǐn said: Try to show me your ugliness and clumsiness. Senior Monk Juéyuán was about to speak, Zen Master Gǔyǐn then shouted. Senior Monk Juéyuán called the attendant. Zen Master Gǔyǐn said: Blind. Senior Monk Juéyuán bowed. Zen Master Gǔyǐn said: Everyone, the flag is raised again, the formation is deployed again, but the ground is seven vertical and eight horizontal. (Seven vertical and eight horizontal: describes a state of chaos) Then he descended from the seat and returned to his room.
Senior Monk Juéyuán and Gǔyǐn Mountain brought a letter to Li, the Imperial Son-in-Law (Li: Li Zunxu)
馬宅。將堂頭書與都尉。 尉按得書。取在懷中。卻展兩手。圓亦展兩手 尉云。碎。
尉因齋次。問云。今日盛陳香供。蓋為生辰。大士亭齋。諸佛同祐。且道有利益也無 圓云。明年更有新條在 尉云。雪峰道底 圓云。惱亂春風卒未休 尉云。一任𨁝跳。
圓臨示寂。有頌曰。
住亦何依 去亦何往 三界十方 如觀指掌 不上中天 匪乘白象 珍重同人 青煙直上
言訖。端坐而化。焚燒之後。五色舍利無數。
翰林學士工部侍郎贈禮部尚書文公楊億
任秘書監。知汝州日。嘗有書寄李維內翰。敘其始末師承。書云。
病夫夙以頑憃。獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢。周旋䇿發。俾其刳心之有。詣牆面之無。慚者誠出於席間床下矣。矧又故安公大師每垂誘導。自雙林滅影。只履西歸。中心浩然。罔知所止。仍歲沉痼。神慮迷恍。殆及小間。再辨方位。又得雲門諒公大士見顧蒿蓬。諒之旨趣。正與安公同轍。並自廬山歸宗．云居而來。皆是法眼之流裔。
去年假守茲郡。適會廣惠禪伯。實承嗣南院念。念嗣風穴。風穴嗣先南院。南院嗣興化。興化嗣臨濟。臨濟嗣黃檗。黃檗嗣先百丈海。海嗣馬祖。馬祖出讓和尚。讓即曹溪之
【現代漢語翻譯】 現代漢語譯本： 馬宅。將堂頭（寺院或家族的首領）的書信交給都尉（古代武官）。都尉接過書信，放在懷中，然後張開雙手。圓（指僧人或相關人物）也張開雙手。都尉說：『碎了。』
都尉在齋戒期間，問道：『今日盛大地陳設香供，是爲了慶祝生辰。大士（菩薩的尊稱）在亭中齋戒，諸佛一同保佑。請問這有利益嗎？』圓說：『明年更有新條在。』都尉說：『雪峰（指雪峰義存禪師）道底（到底是什麼）？』圓說：『惱亂春風卒未休。』都尉說：『一任𨁝跳（隨你跳吧）。』
圓臨近示寂（圓寂）時，有頌（偈頌）說：
『住亦何依，去亦何往，三界十方，如觀指掌。不上中天，匪乘白象，珍重同人，青煙直上。』
說完，端坐而化（去世）。焚燒之後，出現五色舍利（佛教聖物）無數。
翰林學士、工部侍郎、贈禮部尚書文公楊億
任秘書監，知汝州時，曾經寫信給李維內翰，敘述他學佛的始末師承。信中說：
『病夫（謙稱自己）向來愚鈍，有幸受到您的獎掖顧念，得以聽聞南宗（禪宗南宗）的宗旨，長期陪伴在上國（京城）遊歷。一舉一動都向您諮詢，進退周旋都依靠您的指點。使我空虛內心，達到像面對墻壁一樣一無所知的境界。慚愧之情實在是從席間床下而生啊。更何況還有故安公大師（指僧人）常常誘導我。自從雙林（指佛陀涅槃之地）滅影，只履西歸（指達摩祖師西歸的傳說），我中心浩然，不知所止。多年來沉疴難愈，神思迷惘恍惚，幾乎到了小間（指短暫的清醒時刻），才能再次辨別方位。又得到雲門諒公大士（指僧人）見顧我的茅屋蓬戶。諒公的旨趣，正與安公相同。他們都從廬山歸宗（指歸宗智常禪師）、云居（指云居道膺禪師）而來，都是法眼宗（禪宗五家之一）的流裔。』
『去年我代理汝州太守，恰好遇到廣惠禪伯（指僧人），他確實是南院念（指南院慧颙禪師）的嗣法弟子。南院嗣法風穴（指風穴延沼禪師），風穴嗣法先南院（指南院慧颙禪師），南院嗣法興化（指興化存獎禪師），興化嗣法臨濟（指臨濟義玄禪師），臨濟嗣法黃檗（指黃檗希運禪師），黃檗嗣法先百丈海（指百丈懷海禪師），海嗣法馬祖（指馬祖道一禪師），馬祖出自讓和尚（指懷讓禪師），懷讓就是曹溪（指慧能大師，六祖）的弟子。』
【English Translation】 English version: Ma's residence. He gave the letter from the head of the hall (leader of a monastery or family) to the Commandant (ancient military officer). The Commandant received the letter, placed it in his bosom, and then spread out both hands. Yuan (referring to a monk or related figure) also spread out both hands. The Commandant said, 'Broken.'
During a fast, the Commandant asked, 'Today, we have elaborately arranged incense offerings to celebrate a birthday. The Bodhisattva (honorific title for a Bodhisattva) is fasting in the pavilion, and all the Buddhas are blessing us. Tell me, is there any benefit to this?' Yuan said, 'Next year, there will be new rules.' The Commandant said, 'What is the bottom line of Xuefeng's (referring to Zen Master Xuefeng Yicun) teaching?' Yuan said, 'The disturbing spring breeze has not yet ceased.' The Commandant said, 'Let it jump as it pleases.'
When Yuan was about to enter Parinirvana (death of a Buddhist saint), there was a verse that said:
'Dwelling, what to rely on? Departing, where to go? The Three Realms and the Ten Directions are like viewing the palm of one's hand. Not ascending to the Middle Heaven, not riding a white elephant. Cherish fellow practitioners, blue smoke rises straight up.'
After saying this, he sat upright and passed away. After cremation, there were countless five-colored Sharira (Buddhist relics).
Hanlin Academician, Vice Minister of the Ministry of Works, posthumously awarded Minister of the Ministry of Rites, Duke Wen, Yang Yi
When he was serving as Secretary-General and Prefect of Ruzhou, he once wrote a letter to Li Wei, the Inner Secretariat, narrating the beginning and end of his Buddhist lineage. The letter said:
'This sick man (humble way of referring to oneself) has always been dull and foolish, but I have been fortunate to receive your encouragement and care, and to hear the teachings of the Southern School (Southern School of Zen Buddhism). I have long accompanied you on travels in the capital. I consult you in every move, and rely on your guidance in every decision. This has allowed me to empty my heart and reach a state of unknowing, like facing a wall. My shame truly arises from beneath the seat and bed. Moreover, the late Great Master An Gong (referring to a monk) often guided me. Since the shadow disappeared in Shuanglin (referring to the place where the Buddha entered Nirvana), and the sandal returned west (referring to the legend of Bodhidharma's return to the West), my heart is vast and I do not know where to stop. For many years, I have been plagued by chronic illness, and my mind has been confused and dazed. Almost only in small intervals (referring to brief moments of clarity) can I once again discern directions. I have also been visited by the Great Master Yunmen Liang Gong (referring to a monk) in my humble abode. Liang Gong's teachings are exactly the same as An Gong's. They both came from Lushan Guizong (referring to Zen Master Guizong Zhichang) and Yunju (referring to Zen Master Yunju Daoying), and are all descendants of the Fayan School (one of the five houses of Zen Buddhism).'
'Last year, when I was acting as the Prefect of Ruzhou, I happened to meet Zen Master Guanghui (referring to a monk), who is indeed a Dharma heir of Nanyuan Nian (referring to Zen Master Nanyuan Huiyong). Nanyuan was a Dharma heir of Fengxue (referring to Zen Master Fengxue Yanzhao), Fengxue was a Dharma heir of the former Nanyuan (referring to Zen Master Nanyuan Huiyong), Nanyuan was a Dharma heir of Xinghua (referring to Zen Master Xinghua Cunjiang), Xinghua was a Dharma heir of Linji (referring to Zen Master Linji Yixuan), Linji was a Dharma heir of Huangbo (referring to Zen Master Huangbo Xiyun), Huangbo was a Dharma heir of the former Baizhang Hai (referring to Zen Master Baizhang Huaihai), Hai was a Dharma heir of Mazu (referring to Zen Master Mazu Daoyi), and Mazu came from the monk Rang (referring to Huairang), and Huairang was a disciple of Caoxi (referring to Master Huineng, the Sixth Patriarch).'
長嫡也。齋中務簡。退食多暇。或坐邀而至。或命駕從之。請叩無方。蒙滯頓釋。半歲之後。曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物。嚗然自落。積劫未明之事。㸌爾現前。固亦抉擇之洞分。應接之無蹇矣。
重念先德率多參尋。如雪峰九度上洞山。三度上投子。遂嗣德山。臨濟得法于大愚。終承黃檗。云巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。而作石頭之裔。在古多有。于理無嫌。病夫今繼紹之緣。實屬於廣惠。而提激之自。良出於鰲峰也。忻幸。忻幸。
侍即問廣惠和尚。尋常承和尚有言。一切罪業。皆困賊寶所生。勸人疏於財利。況南閻眾生以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財 廣云。幡竿尖上鐵龍頭 侍云。海壇馬子似驢犬 廣云。楚雞不是丹山鳳 侍云。佛滅二千歲。比丘少慚愧。
問。門僧表澄。承古有言。天上無彌勒。地上無彌勒。未審彌勒在什麼處 澄云。手上木 侍云。罪有所歸 澄云。知過人難得 侍云。吃取拄杖 澄喝侍云。且放過即不可。
侍郎問李駙馬。釋迦六年苦行。成得甚麼事 尉云。擔折知柴重。
問。一盲引眾盲時如何 尉云。盲 侍云。灼然 尉便休。
同光帝問興化和尚云。朕收得中原之寶
【現代漢語翻譯】 現代漢語譯本： 長子也是如此。在齋戒期間力求簡樸。退朝後有很多空閑時間。有時會有人不請自來，有時會命車跟隨前往。請教問題沒有固定的方式，疑惑都能立刻消解。過了半年之後，心中一片空曠，不再有任何懷疑，就像忘記了什麼又忽然記起，又像睡著了忽然醒來。過去那些阻礙胸懷的東西，一下子都脫落了。積累了無數劫都無法明白的事情，一下子都呈現在眼前。確實是決斷選擇非常明確，應對事物沒有任何阻礙了。 再次想到過去的先賢大德大多通過參訪尋道。比如雪峰禪師九次登上洞山，三次登上投子山，最終繼承了德山禪師的衣缽。臨濟禪師在大愚禪師處得法，最終繼承了黃檗禪師的衣缽。云巖禪師多次得到道吾禪師的訓導和啓發，最終成為藥山禪師的弟子。丹霞禪師親自得到馬祖禪師的印可，而成為石頭禪師的後裔。這樣的例子在古代有很多，在道理上也沒有什麼可避諱的。我如今能夠繼承紹隆佛法的因緣，實際上是屬於廣惠禪師的，而提攜激發我的力量，確實是來自於鰲峰禪師啊。慶幸啊，慶幸啊。 侍郎隨即問廣惠和尚：『平時聽和尚您說，一切罪業，都是因為貪困於財寶所產生的，勸人疏遠財利。況且南閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生以錢財為生命，邦國依靠錢財來聚集民眾。佛教中有財施和法施兩種佈施，為什麼您卻勸人疏遠錢財呢？』廣惠禪師回答說：『幡竿尖上的鐵龍頭。』侍郎說：『海壇的馬駒像驢又像犬。』廣惠禪師說：『楚地的雞不是丹山的鳳凰。』侍郎說：『佛陀滅度二千年后，比丘們很少有慚愧之心。』 有人問門僧表澄：『聽說古人有句話說，天上沒有彌勒（Maitreya，未來佛），地上也沒有彌勒。那麼請問，彌勒在哪裡呢？』表澄回答說：『手上的木頭。』侍郎說：『罪有所歸。』表澄說：『知道自己過錯的人很難得。』侍郎說：『吃我一拄杖。』表澄呵斥侍郎說：『且放過你，不可！』 侍郎問李駙馬：『釋迦牟尼佛（Sakyamuni，佛教創始人）六年苦行，成就了什麼事情？』李駙馬回答說：『擔子折斷了才知道柴的重量。』 有人問：『一個瞎子帶領一群瞎子的時候，會怎麼樣？』李駙馬回答說：『瞎。』侍郎說：『確實如此。』李駙馬便不再說話。 同光帝問興化和尚說：『朕收復了中原的寶物。』
【English Translation】 English version: The eldest son is also like this. During the fast, strive for simplicity. After retiring from court, there is plenty of free time. Sometimes people come uninvited, and sometimes he orders the carriage to follow. Asking questions has no fixed method, and doubts are immediately resolved. After half a year, the mind is clear and free from doubt, like forgetting something and suddenly remembering it, or like falling asleep and suddenly waking up. The things that hindered the chest in the past all fall away at once. Matters that have been unclear for countless kalpas (aeons) suddenly appear before one's eyes. Indeed, the discernment of choices is very clear, and there is no hindrance in dealing with things. Again, I think of the past virtuous predecessors who mostly sought the Way through pilgrimage and inquiry. For example, Zen Master Xuefeng ascended Dongshan nine times and Touzi Mountain three times, eventually inheriting the mantle of Zen Master Deshan. Zen Master Linji obtained the Dharma from Zen Master Dayu and eventually inherited the mantle of Zen Master Huangbo. Zen Master Yunyan received much instruction and inspiration from Zen Master Daowu, eventually becoming a disciple of Zen Master Yaoshan. Zen Master Danxia personally received the seal of approval from Zen Master Mazu and became a descendant of Zen Master Shitou. There are many such examples in ancient times, and there is nothing to avoid in principle. My ability to inherit and promote the Dharma is actually due to Zen Master Guanghui, and the power that lifts and inspires me truly comes from Zen Master Aofeng. Fortunate, fortunate! The Vice Minister then asked Abbot Guanghui: 'I usually hear you say that all sins arise from being trapped by treasures, and you advise people to distance themselves from wealth and profit. Moreover, the sentient beings of Jambudvipa (the world we live in) take wealth as their life, and countries rely on wealth to gather people. Buddhism has two kinds of giving: material giving and Dharma giving. Why do you advise people to distance themselves from wealth?' Abbot Guanghui replied: 'The iron dragon head on the tip of the flagpole.' The Vice Minister said: 'The colt of Haitan resembles both a donkey and a dog.' Abbot Guanghui said: 'The chicken of Chu is not the phoenix of Danshan.' The Vice Minister said: 'Two thousand years after the Buddha's Nirvana, monks have little shame.' Someone asked the monk Biaocheng: 'I heard the ancients say, 'There is no Maitreya (the future Buddha) in heaven, and there is no Maitreya on earth.' Then where is Maitreya?' Biaocheng replied: 'The wood in the hand.' The Vice Minister said: 'The sin has its source.' Biaocheng said: 'It is rare to find someone who knows their own faults.' The Vice Minister said: 'Take my staff!' Biaocheng scolded the Vice Minister: 'Let you go for now, but not forever!' The Vice Minister asked Li the Prince Consort: 'What did Sakyamuni Buddha (the founder of Buddhism) achieve after six years of ascetic practice?' Li the Prince Consort replied: 'One knows the weight of the firewood when the load breaks the carrying pole.' Someone asked: 'What happens when a blind man leads a group of blind men?' Li the Prince Consort replied: 'Blind.' The Vice Minister said: 'Indeed.' Li the Prince Consort then stopped speaking. Emperor Tongguang asked Abbot Xinghua: 'I have recovered the treasures of the Central Plains.'
。只是無人酬價。
興化云。略借陛下寶看。帝以手舒幞頭腳。
興化云。君王之寶。誰敢酬價。
玄覺云。只如興化眼在什麼處。若不肯。過在什麼處。
侍云。興化恁么只對。是肯莊宗。不肯莊宗。試辨看。
論話
因僧談道。侍郎遂云。道不離人。人能弘道。大凡參學之人。十二時中長鬚照顧。不見南泉道。三十年看一頭水牯牛。若犯他人苗稼。擿鼻拽回。如今變成露地白牛。裸裸地。放他不肯去。諸人長鬚著些精彩。不可說禪道之時。便有個照帶底道理。擇菜作務之時。不可便無去也。如雞抱卵。若是拋離起去。暖氣不接。便不成種子。如今萬境森羅。六根煩動。略失照管。便表身命。不是小事。今來受此緣生。被生死繫縛。蓋為塵劫已來。順生滅心。隨他流轉。以至如今。諸人等且道若曾喪失。何以得至如今。要識露地白牛么。試把鼻孔拽看。
侍郎云。玄沙和尚道。大唐國內。宗門中事。未曾有人舉唱。或有人舉唱。盡大地人總失卻性命。垂孔鐵錘相似。一時亡鋒結舌去。且道是甚道理。如今假立個賓主。動者兩片皮。豎起指頭。拈起拂子。總成顛倒知見。順汝狂意。教汝有個申問處。若是明眼人前。恁生拈掇得出。只如曾祖和尚見僧來便面壁。長慶道。恁
【現代漢語翻譯】 現代漢語譯本：只是沒有人能出得起價錢。
興化禪師說：『稍微借用陛下的寶物看看。』 皇帝便用手舒展開頭巾的帽腳。
興化禪師說：『君王的寶物，誰敢出價呢？』
玄覺禪師說：『那麼興化的眼目究竟在哪裡？ 如果不認可，過失又在哪裡？』
侍者說：『興化這樣回答，是認可莊宗，還是不認可莊宗？ 試著辨別看看。』
論話
因為有僧人談論佛道，侍郎於是說：『道不離人，人能弘揚道。 大凡參禪學習的人，十二時辰中都要時時照顧。 不見南泉禪師說，三十年看一頭水牯牛，如果它冒犯了他人的莊稼，就拉住牛鼻子拽回來。 如今變成露地白牛，赤裸裸地放它走也不肯去。 諸位要多用些心思，不可說參禪悟道的時候，便有個照應的道理，擇菜做活的時候，就好像沒有了。 就像雞孵蛋，如果拋開離開，暖氣不接續，便不能成為種子。 如今萬境森羅，六根煩動，稍微失去照管，便會喪失身命，不是小事。 現在來承受這因緣所生，被生死所束縛，都是因為塵劫以來，順著生滅之心，隨它流轉，以至於現在。 諸位且說，如果曾經喪失，又如何能到如今？ 想要認識露地白牛嗎？ 試試抓住它的鼻孔拽拽看。』
侍郎說：『玄沙和尚說，大唐國內，宗門中的事情，未曾有人舉唱。 或者有人舉唱，全大地的人都喪失性命，像垂下的鐵錘一樣，一時之間失去鋒芒，結巴無語。 且說這是什麼道理？ 如今假立賓主，動不動就是兩片皮囊，豎起指頭，拿起拂塵，總成為顛倒的知見，順著你的狂妄之意，教你有個申辯詢問的地方。 如果在明眼人面前，怎麼能拈弄得出？ 就像曾祖和尚見僧人來便面壁，長慶禪師說，這樣...
【English Translation】 English version: It's just that no one can afford the price.
Xinghua said, 'May I borrow Your Majesty's treasure to have a look?' The emperor then used his hand to unfold the foot of his headwear.
Xinghua said, 'Who dares to offer a price for the treasure of the king?'
Xuanjue said, 'Then where exactly are Xinghua's eyes? If he doesn't approve, where does the fault lie?'
The attendant said, 'Xinghua's response like this, does it approve of Zhuangzong, or does it not approve of Zhuangzong? Try to discern it.'
Discussion
Because a monk was discussing the Dao, the vice minister then said, 'The Dao is inseparable from people, and people can propagate the Dao. Generally, those who study Chan Buddhism must take care at all times. Didn't Nanquan say that he watched a water buffalo for thirty years? If it offended other people's crops, he would grab its nose and pull it back. Now it has become a naked white ox, and it refuses to leave even when released. You all must put in some effort. You cannot say that when practicing Chan Buddhism, there is a principle of taking care, but when picking vegetables and doing chores, it seems to disappear. It's like a hen hatching eggs; if it leaves, the warmth will not continue, and it will not become a seed. Now, myriad realms are densely arrayed, and the six senses are agitated. If you lose care even slightly, you will lose your life. It's not a small matter. Now, coming to receive this conditioned arising, being bound by birth and death, is all because since countless kalpas, we have followed the mind of arising and ceasing, going with its flow, to this day. You all, tell me, if you have ever lost it, how could you have reached this point? Do you want to recognize the naked white ox? Try grabbing its nostrils and pulling it.'
The vice minister said, 'Zen Master Xuansha said, within the Tang Dynasty, no one has ever spoken about the affairs of the Zen school. Or if someone does speak about it, all the people on earth will lose their lives, like a hanging iron hammer, losing their edge and becoming speechless in an instant. Tell me, what is the reason for this? Now, we falsely establish a guest and host, and at every turn, it's just two skins, raising a finger, picking up a whisk, all becoming inverted views, going along with your wild intentions, teaching you a place to make inquiries. If it's in front of someone with clear eyes, how can you pick it up? It's like when Ancestor Monk saw a monk coming, he would face the wall. Zen Master Changqing said, like this...
么地接人。驢年得一個去。我道曾祖也只是不識羞。是他明眼人又爭肯。你今來事不獲已。與汝諸人作顛倒知見。一似結巾為馬。捏目生華。上祖道個開佛知見。示佛知見。悟佛知見。入佛知見。教地恁道。抑下多少威光。且道諸人分上欠少個什麼。雖然如此。我若不恁么與汝知聞。你又什麼處得見我。古人道。知思者少。上道承個甚人恩。於此不明。問取露柱去 侍云。此事大難。釋迦老子三七日中思惟。便欲入涅槃。被帝釋．梵王慇勤三請。不得已而許之。始自鹿苑。終於俱尸羅城。中間四十九年大作佛事。說五乘十二分教如瓶注水。後來于靈山會上目視迦葉。謂大眾云。吾王法眼已付么訶大迦葉。又云。我於四十九年中。不曾說一字。此是什麼道理。若於諸人分上。著一字腳不得。為諸人各各有奇特事在。喚作奇特。早是不中也。我道釋迦是敗軍之將。迦葉是畏身失命底人。汝等諸人且怎生會。不見道。涅槃生死俱夢言。佛與眾生併爲增語。直須恁么會取。不要向外馳求。若也於此未明。敢道乖張不少。
侍舉肇論云。會萬物為己者。其唯聖人乎。如今山河大地．樹木人物摐地。是同是別。苦道同去。是他頭頭物物。各各不同。若道別去。他古人又道會萬物為己。且恁生會。只如教中說。若有一人發真歸
【現代漢語翻譯】 現代漢語譯本：如何接引他人？要等到驢年才能找到一個。我說曾祖也只是不知羞恥。如果是明眼人又怎肯如此？你現在來是迫不得已，我就給你們這些人制造一些顛倒的知見，就像把頭巾結成馬，捏著眼睛生出幻覺。上祖說要開佛知見（開啟對佛的認知），示佛知見（展示佛的認知），悟佛知見（領悟佛的認知），入佛知見（進入佛的認知），教人那樣說，壓低了多少威光。且說各位還缺少什麼？雖然如此，我如果不這樣告訴你們，你們又從哪裡能見到我？古人說，懂得思考的人很少，向上追溯承受了什麼人的恩惠？如果對此不明白，就去問露柱吧。 侍者說，這件事太難了。釋迦老子（釋迦牟尼佛）在三七日（二十一天）中思惟，就想進入涅槃（佛教修行最終目標，指脫離輪迴的狀態）。被帝釋（佛教護法神）和梵王（印度教神祇，后被佛教吸收為護法神）慇勤地三次請求，不得已才答應。從鹿苑（釋迦牟尼初轉法輪之地）開始，到拘尸羅城（釋迦牟尼涅槃之地）結束，中間四十九年大作佛事，說五乘十二分教（佛教經文的分類）如瓶注水般流暢。後來在靈山會上，用眼神示意迦葉（摩訶迦葉，釋迦牟尼十大弟子之一），對大眾說，『我的王法眼（正法眼藏，指佛法的精髓）已經交付給摩訶迦葉了』。又說，『我在四十九年中，不曾說過一字』。這是什麼道理？如果在各位的份上，著一個字腳也不行。因為各位各自有奇特的事情。稱作奇特，就已經不對了。我說釋迦是敗軍之將，迦葉是畏懼死亡的人。你們各位要怎麼理解？沒聽過說嗎？涅槃和生死都是夢話，佛與眾生都是多餘的話。必須這樣理解，不要向外尋求。如果對此還不明白，恐怕錯謬之處不少。 侍者引用肇論說，『能將萬物融會為自身者，大概只有聖人吧。』現在山河大地、樹木人物，轟然一聲，是相同還是不同？如果說是相同，那麼它們的頭頭物物，又各自不同。如果說是不同，那麼古人又說能將萬物融會為自身。應該如何理解？就像經教中說，如果有一個人發起真歸
【English Translation】 English version: How to receive people? You'll have to wait until the Year of the Donkey to find one. I say that even the great-grandfathers are just shameless. If they were clear-eyed people, how would they agree to this? Now that you've come because you have no choice, I'll create some inverted views for you all, like tying a scarf into a horse, or making flowers bloom by pressing your eyes. The ancestors spoke of opening the Buddha-knowledge (opening the understanding of the Buddha), showing the Buddha-knowledge (demonstrating the understanding of the Buddha), realizing the Buddha-knowledge (realizing the understanding of the Buddha), entering the Buddha-knowledge (entering the understanding of the Buddha), teaching people to say it that way, suppressing so much majesty. And what is it that you all lack? Even so, if I didn't tell you this way, where would you see me? The ancients said, 'Few are those who understand thinking; to whom do they owe their gratitude?' If you don't understand this, go ask the stone pillar. The attendant said, 'This matter is too difficult. Shakyamuni Buddha (釋迦老子) contemplated for three seven days (三七日) and wanted to enter Nirvana (涅槃) [the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of rebirth]. He was earnestly requested three times by Indra (帝釋) [Buddhist protector deity] and Brahma (梵王) [Hindu deity, later absorbed into Buddhism as a protector deity], and only then reluctantly agreed. Starting from Mrigadava (鹿苑) [the place where Shakyamuni first turned the wheel of Dharma] and ending in Kushinagar (俱尸羅城) [the place where Shakyamuni entered Nirvana], he performed great Buddhist deeds for forty-nine years, speaking the Five Vehicles and Twelve Divisions of Teachings (五乘十二分教) [classification of Buddhist scriptures] as smoothly as pouring water from a bottle. Later, at the Vulture Peak Assembly (靈山會), he signaled to Kashyapa (迦葉) [Mahakashyapa, one of Shakyamuni's ten great disciples] with his eyes and said to the assembly, 'My King's Dharma-eye (王法眼) [the treasury of the true Dharma, referring to the essence of the Buddha's teachings] has been entrusted to Mahakashyapa.' He also said, 'In forty-nine years, I have not spoken a single word.' What is the meaning of this? For each of you, not even a single word is permissible. Because each of you has unique things. Calling it unique is already wrong. I say that Shakyamuni is a defeated general, and Kashyapa is a person who fears death and loses his life. How do you all understand this? Haven't you heard it said? Nirvana and birth-and-death are all dream talk; Buddhas and sentient beings are all superfluous words. You must understand it this way, and don't seek externally. If you still don't understand this, I'm afraid there will be many mistakes.' The attendant quoted the Zhaolun (肇論) [a collection of essays by the Buddhist philosopher Sengzhao] saying, 'He who can unite all things into himself, is probably only a sage.' Now, the mountains, rivers, earth, trees, and people, with a resounding crash, are they the same or different? If you say they are the same, then their individual things are each different. If you say they are different, then the ancients said that they can unite all things into themselves. How should this be understood? Just like the teachings say, if one person initiates a true return
源。十方虛空一時銷隕。古德亦云。若人識得心。大地無寸土。此是甚道理。直下盡十方世界是汝一隻眼。一切諸佛．天人．群生類。盡承汝威光建立。須是信得乃方得 侍郎臨終前一日。親寫一偈與家人。令來日送達李駙馬處。偈曰。
漚生與漚滅 二法本來齊 欲識真歸處 趙州東院西
尉接得偈。云。泰山廟裡賣紙錢。
普照禪師修戒
有僧問。如何是佛 師云。千葉碧蓮云里現。萬重山水異聞香。
問。如何是祖師西來意 師云。猴猻摘山果。野鹿下田中。
問。如何是學人自己 師云。煙霞起處和云白。鶴飛霄漢出銀籠。
問。不施寸刃。便登九五時如何 師云。書落張良錦帳西。
問。如何是祖師西來意 師云。朝見八關開石堂。暮看金烏送枕頭。
拄杖歌
千峰間出虬形樣 碧眼胡僧恁生向 有時擺撼動滄波 莫把乾坤為比量 放橫時。奔掣電 握坐金毛爭敢現 拈來掌上震機鋒 爍迦羅眼何曾見 擬商量。昏色暗 撥破雲霞光燦爛 攜行空里玩秋天 攪海魚龍皆瞻戰 悅人心。逢[怊-口+又]便 縱夫塵沙歸下畔 崢嶸獨立在虛堂 任你神通作么變 喝
雪頌
冷氣凝空墜 銀華
【現代漢語翻譯】 現代漢語譯本 源。十方虛空一時銷隕。古德也說：『如果有人識得本心，大地便沒有一寸土地。』這是什麼道理？當下整個十方世界就是你的一隻眼睛。一切諸佛、天人、群生，都承受你的威光而建立。必須相信這一點才能真正領悟。 侍郎在臨終前一天，親自寫了一首偈（ji，佛教詩歌）給家人，讓他們第二天送到李駙馬那裡。偈是這樣寫的： 『水泡的生起與滅去，兩種現象本來相同。想要知道真正的歸宿之處，就在趙州東院的西邊。』 尉接到了偈，說：『這是在泰山廟裡賣紙錢。』（比喻沒有價值） 普照禪師修戒 有僧人問：『什麼是佛？』 禪師說：『千葉碧蓮在云里顯現，萬重山水散發著奇異的香味。』 問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『猴子摘取山上的果實，野鹿來到田地裡。』 問：『什麼是學人自己？』 禪師說：『煙霞升起的地方與白雲相伴，鶴從銀色的籠子里飛向天空。』 問：『不使用一寸刀刃，便登上九五之尊的位置，這是什麼情況？』 禪師說：『書信落在張良的錦帳西邊。』 問：『什麼是祖師西來意？』 禪師說：『早上看見八關齋戒（eight precepts）開啟石堂，晚上看見金烏（太陽）送來枕頭。』 拄杖歌 千峰之間顯現出虬龍的形狀，碧眼的胡僧（指達摩）對此作何感想？有時擺動它能撼動滄波，不要把乾坤（天地）作為衡量它的標準。放開時，它像閃電一樣奔馳；握住時，連金毛獅子（象徵勇猛）也爭相顯現。拿在手上震動機鋒，連帝釋天（Śakra）的眼睛也未曾見過。想要商量，卻一片昏暗；撥開雲霞，光芒燦爛。拿著它在空中游玩，欣賞秋天的景色，攪動大海，魚龍都感到恐懼。使人心情愉悅，遇到機會就順應；即使塵沙歸於下端。崢嶸地獨立在虛堂之中，任憑你有什麼神通變化？' 喝！ 雪頌 寒冷的氣息凝結在空中墜落，化為銀色的光華。
【English Translation】 English version The source. The ten directions of empty space are all destroyed at once. An ancient worthy also said, 'If a person recognizes their own mind, there is not an inch of land on the great earth.' What is the meaning of this? The entire ten directions of the world are your one eye. All Buddhas, gods, humans, and sentient beings are established by relying on your majestic light. You must believe this to truly understand. The Vice Minister, on the day before his death, personally wrote a verse (gatha) for his family, instructing them to deliver it to the Imperial Son-in-Law Li the next day. The verse reads: 'The arising and ceasing of bubbles, these two phenomena are originally the same. If you wish to know the true place of return, it is west of the East Courtyard of Zhaozhou (a Zen master).' When Commandant Wei received the verse, he said, 'It's like selling paper money at the Taishan Temple.' (meaning it's worthless) Chan Master Puzhao Cultivating Precepts A monk asked, 'What is Buddha?' The Master said, 'A thousand-petaled blue lotus appears in the clouds, and the fragrance of ten thousand mountains and rivers is strangely heard.' Asked, 'What is Bodhidharma's intention in coming from the West?' The Master said, 'Monkeys pick mountain fruits, and wild deer come down to the fields.' Asked, 'What is the student's own self?' The Master said, 'Where the mist and clouds rise, they are accompanied by white clouds, and a crane flies from a silver cage into the sky.' Asked, 'Without using an inch of blade, how is it to ascend to the position of the ninth five (the emperor)?' The Master said, 'The letter falls west of Zhang Liang's brocade tent.' Asked, 'What is Bodhidharma's intention in coming from the West?' The Master said, 'In the morning, I see the eight precepts (aṣṭāṅga-śīla) opening the stone hall, and in the evening, I see the golden crow (sun) sending a pillow.' Staff Song Between a thousand peaks, a dragon-like shape appears. What does the blue-eyed barbarian monk (Bodhidharma) think of this? Sometimes shaking it can shake the vast waves, do not use the universe (heaven and earth) as a measure for it. When released, it runs like lightning; when held, even the golden-haired lion (symbol of courage) dares to appear. Holding it in the palm of the hand shakes the vital point, even Śakra's eyes have never seen it. Trying to discuss it, it is dark and obscure; breaking through the clouds, the light is brilliant. Carrying it in the sky to play, enjoying the autumn scenery, stirring the sea, the fish and dragons are all frightened. Pleasing to the heart, meeting an opportunity, it complies; even if dust and sand return to the lower end. Towering and independent in the empty hall, let you have what supernatural powers to transform?' Ha! Snow Ode The cold air condenses and falls in the empty sky, transforming into silver brilliance.
丙地生 苔痕無覓所 山險絕人行
西來意頌
問我西來意 西來意甚深 直饒玄會得 眼裡下金針
都旨
薄伽演出五天云 落處須教皁白分 進退互為通鳥道 森羅萬象定乾坤
天聖廣燈錄卷第十八 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第十九 ［宋勒］
韶州雲門山法球禪師
奉廣主召入宮。升座云。一言才剖。該括微塵。萬派歸源。截流眾壑。吾皇登殿。野老謳歌。師子當門。群魔屏跡。西來大道。若為傳持。古佛家風。如何指示。幸逢聖代。偶值明時。可謂皇風蕩蕩。佛日高舒。但某若論佛法。直下難言。唱道之機。強名施設。三乘分教。各有指歸。五部律文。但明持犯。如來法眼。末後相傳。鱗次契心。教外別演。此猶是化門之說。若是衲僧門下。句里呈機。徒勞佇思。若是叢林久浸。飽斗作家。格外玄談。對眾證據。
時有僧禮拜。 師云。對目千差路。回眸十萬余。
問。梵王親請佛。國主此延師。音日靈山會。密記乞師宣 師云。一音剖之河沙界。萬法齊生舜日新 進云。恁么則四海晏清。八方肅靜也 師云。木人歌有道。野者感無私。
問。靈山密記蒙師指。未審得
【現代漢語翻譯】 現代漢語譯本 丙地生，苔痕無覓所，山勢險峻人跡罕至。
西來意頌 問我什麼是西來意（Bodhidharma從西方帶來的禪宗真意），西來意深奧難測。縱然你玄妙地領會了，也要在你的眼上安放金針（比喻高明的指點）。
都旨 薄伽（Bhagavan，佛陀的尊稱）演說佛法，其聲音響徹五天（佛教宇宙觀中的五個區域），真理的落腳之處必須分清皁白。進與退相互作用，如同鳥兒飛翔的道路，森羅萬象都在佛法的規範下安定乾坤。
《天聖廣燈錄》卷第十八
《天聖廣燈錄》卷第十九 [宋 勒]
韶州雲門山法球禪師
奉旨被廣主召入宮中。升座說法：『一句話才剛說出，就概括了微塵般眾多的道理。萬條河流歸於同一源頭，截斷了無數山谷中的水流。吾皇登上寶殿，百姓歌頌太平。獅子鎮守門前，邪魔鬼怪都消失了軌跡。西來大道，要如何傳承保持？古佛的家風，要如何指示？有幸遇到聖明的時代，偶然碰上開明的時局。可以說是皇風浩蕩，佛日高照。但是如果我談論佛法，直接說出來就很難理解。唱道的機緣，勉強用名稱來施設。三乘（聲聞乘、緣覺乘、菩薩乘）的教義，各有其指向和歸宿。五部律文，只是闡明持戒和犯戒。如來的法眼（正法眼藏），在最後才相互傳承，像魚鱗一樣依次相契合，在教義之外別開生面地演說。這些仍然是教化的方便之說。如果是禪宗門下，在言語中展現機鋒，徒勞地思索是沒有用的。如果是叢林中浸淫已久，飽經鍛鍊的修行者，用格外的玄妙之談，當著大眾來證明。』
當時有僧人禮拜。法球禪師說：『面對面時道路千差萬別，回頭一看已經相隔十萬八千里。』
有僧人問：『梵天王親自邀請佛陀，國主今天延請禪師。今天靈山的集會，請禪師宣說秘密的記載。』法球禪師說：『一聲佛音剖開無數世界，萬法齊生，如同舜日般煥然一新。』僧人進一步說：『這樣說來，四海安定清平，八方肅穆安靜了。』法球禪師說：『木頭人歌唱是因為有道，鄉野之人感動是因為沒有私心。』
有僧人問：『靈山的秘密記載蒙禪師指點，不知道是否能夠...
【English Translation】 English version Born in place Bing, moss traces are nowhere to be found; the mountain is so險峻 that people rarely travel.
Ode on the Meaning of the Westward Journey If you ask me about the meaning of the Westward Journey (Bodhidharma's intention in bringing Zen from the West), the meaning of the Westward Journey is profound and deep. Even if you understand it mysteriously, you still need to place a golden needle (a metaphor for profound guidance) in your eyes.
Overall Purpose Bhagavan (the Blessed One, an honorific for the Buddha) expounds the Dharma, its sound resonates through the five heavens (five regions in Buddhist cosmology), the landing place of truth must distinguish between black and white. Advance and retreat interact, like the path of birds flying, all phenomena stabilize the universe under the norms of the Dharma.
Tiansheng Guangdenglu, Volume 18
Tiansheng Guangdenglu, Volume 19 [Song Le]
Zen Master Faqiu of Yunmen Mountain, Shaozhou
Upon being summoned to the palace by the Guang Lord, he ascended the seat and said: 'A single word just uttered encompasses countless principles like dust particles. Ten thousand streams return to the same source, cutting off the flow in countless valleys. Our Emperor ascends the throne, and the people sing of peace. The lion guards the gate, and demons disappear without a trace. The great path from the West, how should it be transmitted and maintained? The family tradition of the ancient Buddhas, how should it be indicated? Fortunately, we encounter a sage era and happen upon an enlightened time. It can be said that the imperial wind is vast and the Buddha's sun shines brightly. But if I discuss the Buddha Dharma, it is difficult to express directly. The opportunity to chant the Way is forcibly established with names. The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) each have their own direction and destination. The Five-Part Vinaya only clarifies adherence and violation. The Dharma Eye (Right Dharma Eye Treasury) of the Tathagata is transmitted to each other at the very end, like fish scales fitting together in sequence, expounding separately outside the teachings. These are still expedient teachings. If it is under the Zen school, showing the opportunity in words, it is useless to think laboriously. If it is a practitioner who has been immersed in the monastery for a long time and is well-trained, using extraordinary mysterious talks to prove it in front of the public.'
At that time, a monk prostrated. The master said, 'Facing each other, the roads are vastly different; looking back, they are already hundreds of thousands of miles apart.'
A monk asked, 'King Brahma personally invited the Buddha, and the Lord of the country today invites the Zen master. Today's gathering at Ling Mountain, please Zen master proclaim the secret records.' Zen Master Faqiu said, 'A single Buddha sound splits countless worlds, and all phenomena arise together, as new as the sun of Shun.' The monk further said, 'In that case, the four seas are stable and peaceful, and all directions are solemn and quiet.' Zen Master Faqiu said, 'The wooden man sings because there is the Way, and the rustic person is moved because there is no selfishness.'
A monk asked, 'The secret records of Ling Mountain are pointed out by the Zen master, I wonder if it is possible to...
法繼何人 師云。九重城裡君王令。萬里風清罷戰征 學人未委。乞師的旨 師云。裂腹剜心猶未報。何勞測意起多端。
問。如何是西來大道 師云。當時妄想。至今不絕。
問。如何是古佛家風 師云。一輪千家月。無處不晶輝。
師又云。問也問不盡。答也答無窮。蓋曩昔以來。根塵濃厚。便有多途。佛法顯然。何須自昧。舍彼取此。背覺合塵。不能休歇。速須了卻。莫更苦求。可惜時光逡巡。又過斯日。開闡不盡稱提。恭愿皇風永扇。慧炬長然。萬匯滋榮。千祥並集。以某祇園片葉。謬對威顏。無住戰灼。王令稍嚴。伏惟珍重。
師歸院。升堂。示眾云。言前薦得。辜負平生。句后呈機。空華亂墜。且據衲僧眼目。作么生辨明。若向者里辯明得去。似有出身之分。不昧平生。若向者里辯明不得。墮坑落塹。淪沒蹤由。如何出得。有出得者。試對眾道看。
有僧出來便問。西天與東土。諸佛亦復然。師登師子座。一句為誰宣 師云。金輪不隱的。木馬正當軒 進云。恁么則人天皆有慶。樵子處處歌也 師云。鳥道無迂曲。行人有短長。
問。師唱誰家曲。宗風嗣阿誰 師云。韶石巖前曾得侍。曹溪缽不二三擔 進云。恁么則雲門嫡子。雲嶺玄孫也 師云。伶利不從人薦得
【現代漢語翻譯】 現代漢語譯本 問：法統繼承於何人？ 師父說：'九重城裡君王的命令，萬里風清，戰爭止息。' 學人（求學者）不明白，懇請師父開示要旨。 師父說：'即使剖開腹部，剜出心肝也難以報答（佛恩），何必徒勞地猜測，生出許多事端。'
問：如何是西來大道（指禪宗的真諦）？ 師父說：'當時（過去）的妄想，至今沒有斷絕。'
問：如何是古佛家風（指禪宗的傳統）？ 師父說：'一輪明月照亮千家萬戶，處處都晶瑩閃耀。'
師父又說：問也問不完，答也答不盡，因為過去以來，根塵（指六根和六塵）深厚，便產生了許多歧途。佛法已經很明顯了，何必自己迷惑，捨棄佛法而追求其他，背離覺悟而迎合塵世，不能停止。要趕快了悟，不要再苦苦尋求。可惜時光飛逝，又過了一天。開示闡述不盡心意，恭愿皇風（指佛法）永遠流傳，智慧之燈長久燃燒，萬物繁榮生長，千祥百福彙集。我以某祇園（指寺院）的一片葉子（指自己），冒昧地面對各位，內心戰戰兢兢，王令（指佛法）稍微嚴厲。希望各位珍重。'
師父回到寺院，升座說法，對大眾說：'在言語之前就領悟，辜負了一生。在語句之後才呈示機鋒，如同空中亂墜的花朵。且依據衲僧（指僧人）的眼目，如何辨別明白？如果在這裡辨別明白，似乎有了出人頭地的機會，不辜負平生。如果在這裡辨別不明白，就會墮入坑裡，落入陷阱，沉沒軌跡。如何才能出來？有能出來的人，試著對大眾說看。'
有一位僧人出來就問：'西天（指印度）與東土（指中國），諸佛也是這樣嗎？師父登上獅子座（指說法），這一句是為誰宣說？' 師父說：'金輪（指佛法）不會隱沒，木馬（比喻虛幻的事物）正在當空。' 僧人進一步說：'這樣說來，人天都值得慶賀，樵夫到處都在歌唱啊。' 師父說：'鳥道（指險峻的山路）沒有彎曲，行人有長短。'
問：師父唱的是誰家的曲調？宗風繼承的是誰？ 師父說：'在韶石巖前曾經侍奉（六祖慧能），曹溪（慧能弘法之地）的衣缽我挑了兩三次。' 僧人進一步說：'這樣說來，您是雲門（雲門文偃禪師）的嫡傳弟子，雲嶺（雲門山）的玄孫了。' 師父說：'伶俐不是從別人那裡推薦得來的。'
【English Translation】 English version Question: From whom does the Dharma lineage descend? The Master said: 'Within the ninefold city, the king's command, ten thousand miles of clear wind, the war ceases.' The student does not understand, begging the Master to reveal the essential meaning. The Master said: 'Even if one were to cut open the abdomen and carve out the heart, it would still be difficult to repay (the Buddha's grace). Why bother to speculate and create so many complications?'
Question: What is the Great Way that came from the West (referring to the essence of Zen Buddhism)? The Master said: 'The delusions of that time (the past) have not ceased even now.'
Question: What is the family style of the ancient Buddhas (referring to the tradition of Zen Buddhism)? The Master said: 'A single round moon illuminates thousands of homes, everywhere sparkling and shining.'
The Master further said: 'Asking cannot exhaust it, answering cannot end it, because since the past, the roots and dust (referring to the six senses and six objects) have been deep, thus producing many divergent paths. The Buddha-dharma is already clear, why must you delude yourselves, abandoning that and taking this, turning away from enlightenment and conforming to the dust, unable to stop. You must quickly realize it, do not seek it bitterly anymore. It is a pity that time flies, and another day has passed. Explaining and elucidating cannot fully express my intention, I respectfully wish that the imperial wind (referring to the Buddha-dharma) will forever spread, the lamp of wisdom will burn long, all things will flourish, and thousands of blessings will gather. I, as a single leaf of a certain Jetavana (referring to the monastery), presumptuously face you all, my heart trembling, the king's command (referring to the Buddha-dharma) is slightly strict. I hope you all cherish it.'
The Master returned to the monastery, ascended the high seat, and addressed the assembly, saying: 'To realize before words are spoken is to betray one's entire life. To present the opportunity after the sentence is like flowers falling in confusion in the sky. Based on the eyes of a mendicant monk (referring to monks), how do you discern clearly? If you can discern clearly here, it seems there is a chance to distinguish oneself, not betraying one's entire life. If you cannot discern clearly here, you will fall into a pit, fall into a trap, and sink without a trace. How can you get out? If there is someone who can get out, try to speak to the assembly.'
A monk came out and asked: 'The Western Heaven (referring to India) and the Eastern Land (referring to China), are all the Buddhas also like this? The Master ascends the lion's seat (referring to preaching the Dharma), for whom is this sentence proclaimed?' The Master said: 'The golden wheel (referring to the Buddha-dharma) does not hide, the wooden horse (a metaphor for illusory things) is right in the sky.' The monk further said: 'In that case, humans and gods are all worthy of celebration, and woodcutters are singing everywhere.' The Master said: 'The bird's path (referring to a dangerous mountain path) has no curves, but the travelers have short and long journeys.'
Question: Whose tune does the Master sing? Whose lineage does the Dharma style inherit? The Master said: 'I once served (Huineng, the Sixth Patriarch) before Shaoshi Rock, and I carried the robe and bowl of Caoxi (where Huineng propagated the Dharma) two or three times.' The monk further said: 'In that case, you are the direct disciple of Yunmen (Zen Master Yunmen Wenyan), the great-grandson of Yunling (Yunmen Mountain).' The Master said: 'Cleverness is not obtained through someone else's recommendation.'
。先陀由根毋生遲。
問。如何是雲門劍 師云。長空不匣鋒铓色 進云。用者又如何 師云。四塞唯清日月明。
問。如何是禪 師云。秋來樹頭鳴。
問。如何是道 師云。頭上腳下 進云。如何是道中人 師云。一任東西。
問。如何是世尊不說說 師云。對目不見耳 問。如何是迦葉不聞聞 師云。閉門哭蒼天。
問。如何是佛 師云。鼻高眼大。
問。如何是隨色摩尼珠 師云。色即不無。恁么生是珠 學云。不會。特伸請益 師云。云有出山勢。水無投澗聲。
問。牛頭未見四祖時如何 師云。沓風吹萎華 進云。見后如何 師云。更雨新好者 師上堂云。一法如是。諸法亦然。萬別千差。不離方寸。諸禪德。若得如是。盡十方世界一時拈來向諸人眼睫上。百千諸佛向眼睫上轉大法輪。各各踴身向虛空里。現一十八變。為三世諸佛說法。諸人還見么。若道不見。可惜父母所生眼。若道見。且作么面目。試對眾道看。良久。云。買賣不當價。撫掌一下。久立。珍重。
韶州廣悟禪師
上堂云。諸佛出世。早是多端。達磨西來。更傳心印。大似欺我兒孫。壓良為賤。三乘十二分教。不別時宜。若是格外道人。不用取他為則。直須孤明自己。省悟前塵
【現代漢語翻譯】 先陀（Xiāntuó，地名）由根不會延遲生長。
問：如何是雲門劍？師父說：長空不匣鋒铓色。進而言：使用者又如何？師父說：四方邊塞唯有清明的日月。
問：如何是禪？師父說：秋天到來樹頭鳴叫。
問：如何是道？師父說：頭上腳下。進而言：如何是道中人？師父說：任憑東西。
問：如何是世尊不說說？師父說：對著眼睛看不見耳朵。問：如何是迦葉（Jiāyè，佛陀十大弟子之一）不聞聞？師父說：關起門來哭蒼天。
問：如何是佛？師父說：鼻高眼大。
問：如何是隨色摩尼珠？師父說：色即不無。那麼什麼是珠？學人說：不會，特來請教。師父說：云有出山之勢，水無投澗之聲。
問：牛頭（Niútóu，指牛頭宗）未見四祖（Sìzǔ，指禪宗四祖道信）時如何？師父說：狂風吹落凋謝的花。進而言：見后如何？師父說：再下雨會長出新的好花。師父上堂說：一法如此，諸法亦然。萬般差別，不離方寸。各位禪德，如果能明白這個道理，就能將整個十方世界一時拿來放在各位的眼睫毛上。成百上千的諸佛在眼睫毛上轉大法輪，各自躍身到虛空中，顯現一十八變，為三世諸佛說法。各位看見了嗎？如果說沒看見，可惜了父母所生的眼睛。如果說看見了，那麼又是什麼面目呢？試著當衆說出來看看。停頓良久，說：買賣不合算。拍了一下手掌。站立很久。珍重。
韶州廣悟禪師
上堂說：諸佛出世，已經是多此一舉。達磨（Dámó，菩提達摩）西來，更是傳授心印，很像是欺騙我的子孫，把好人當成賤民來壓迫。三乘十二分教，不分時候場合。如果是超脫常規的道人，不用把這些當作準則，直接孤身明白自己，省悟過去的塵緣。
【English Translation】 Xianto (Xiāntuó, place name) will not be delayed in growing from its roots.
Question: What is the Yunmen Sword? The master said: The vast sky does not contain the color of its sharp edge. Further question: What about the user? The master said: The four borders are filled only with the clear sun and moon.
Question: What is Chan? The master said: Autumn arrives, and the treetops sing.
Question: What is the Dao? The master said: Above the head, below the feet. Further question: What is a person of the Dao? The master said: Let him go east or west as he pleases.
Question: What is the World Honored One (Shìzūn) speaking without speaking? The master said: Facing the eyes, one does not see the ears. Question: What is Kasyapa (Jiāyè, one of the ten major disciples of the Buddha) hearing without hearing? The master said: Closing the door and crying to the heavens.
Question: What is the Buddha? The master said: High nose, big eyes.
Question: What is the Mani pearl that changes with color? The master said: Color is not absent. So what is the pearl? The student said: I don't understand, I specially ask for instruction. The master said: The clouds have the momentum to leave the mountain, the water has no sound of plunging into the ravine.
Question: What was it like when Niutou (Niútóu, referring to the Niutou School) had not yet seen the Fourth Patriarch (Sìzǔ, referring to the Fourth Patriarch of Chan Buddhism, Daoxin)? The master said: A gust of wind blows away the withered flowers. Further question: What is it like after seeing him? The master said: More rain will grow new and good flowers. The master ascended the hall and said: One dharma is like this, all dharmas are also like this. Ten thousand differences do not leave the square inch. All you Chan practitioners, if you understand this principle, you can take the entire ten directions of the world at once and place it on your eyelashes. Hundreds of thousands of Buddhas turn the great Dharma wheel on your eyelashes, each leaping into the void, manifesting eighteen transformations, and speaking the Dharma for the Buddhas of the three worlds. Do you all see it? If you say you don't see it, it's a pity for the eyes given by your parents. If you say you see it, then what is your face? Try to say it in front of everyone. After a long pause, he said: The deal is not worth the price. He clapped his hands once. Stood for a long time. Farewell.
Chan Master Guangwu of Shaozhou
Ascending the hall, he said: The Buddhas appearing in the world is already superfluous. Bodhidharma (Dámó) coming from the West is even more so, transmitting the mind seal, much like deceiving my descendants, oppressing good people as if they were lowly. The Three Vehicles and Twelve Divisions of teachings do not distinguish the times and circumstances. If you are a Daoist who transcends the norm, you don't need to take these as rules, directly understand yourself in solitude, and awaken to the past karmic connections.
。大用現前。臨機施設。蹤橫踢蕩。方有少分出家。如今還有么。不用如何若何。應須直入。
有僧出來禮拜 師便打 學云。正遇作家 師云。罪不重科。
問。人人盡唱曹溪曲。和尚繼嗣在何人 師云。分明記取。
問。十方國土中。唯有一乘法。如何是一乘法 師云。日月自分明。
問。如何是和尚為人一句 師云。因風吹火。
問。如何是正法眼 師云。山河大地。
問。如何是覿面事 師云。赤水遠來。
問。久雨不晴時如何 師云。追風由恨遲。
問。如何是佛 師云。清原好山水。
問。如何是佛向上事 師云。金烏晝夜催。
韶州長樂政禪師
上堂云。祖師心印。壁立難提。直下精明。猶是鈍漢。作么得個恰好去。
時有僧便問。祖師心印。何人提掇 師云。石人妙在手 進云。未審學人還有分也無 師云。木女整不齊。
問。如何是長樂境 師云。青松長郁密。鵠鶴每來翹 進云。如何是境中人 師云。獐兒並麋鹿。盡日自成群。
問。北斗藏身。意旨如何 師云。青山常在。日月何虧。
問。如何是法身 師云。山河無障礙。
廣主召師入宮。升座。有僧問。鷲峰演唱。迦葉低眉。今日王
宮。請師垂示 師云。一句分明無異跡。八方咸共賀昇平 進云。恁么則三界外人去也 師云。萬歲。萬歲。
問。人王與法王相見時如何 師云。月明三島靜。樵子太平歌。
問。文殊與維摩對談何事。 師默然 進云。恁么則無說無聽也 師云。毗耶離城事又作么生。
師又云。言無展事。語不投機。承言者喪。滯句者迷。不說不默。又成惑亂。且作么生辨得邪正去。若是同道。可希洞鑑。然雖如是。風不來。樹不動。久立。珍重。
韶州佛陀山遠禪師
在廣主宮中。上堂。有僧問。如何是第一句 師云。天賜六銖皆掛體。臣僧百衲對宣揚 問。如何是法身佛 師云。木馬嘶時華地錦。泥牛行處海云凝 問。今日一筵。何異靈山 師云。四海波濤靜。一輪天地明。
問。如何是佛 師云。銅頭鐵額 學人未會此意如何 師云。簸土飏塵。
問。寶鑑當軒時如何 師云。誰敢覷著。
問。如何是祖師西來意 師云。眼中不著塵。
師云。若也一向問答。盡未來際也無窮盡。所以教中雲。諸法寂滅相。不可以言宣。教山僧道什麼即得。如今事不獲已。且與諸人葛藤即不可。若是正定道流覷見。一場笑具。且道笑我者是什麼人。直饒你笑得祥雲現足下。好與三
【現代漢語翻譯】 現代漢語譯本 僧：請老師開示。 師父說：'一句分明無異跡，八方咸共賀昇平。' 僧：這樣說來，就是三界之外的人了？ 師父說：'萬歲，萬歲。'
僧：人王（指世俗的君王）與法王（指佛）相見時是怎樣的？ 師父說：'月明三島靜，樵子太平歌。'
僧：文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，一位著名的在家菩薩）對談什麼事情？ 師父沉默不語。 僧：這樣說來，就是無說無聽了？ 師父說：'毗耶離城（Vaisali，古印度城市，維摩詰居士所在地）的事情又該怎麼說呢？'
師父又說：'言語無法完全表達實情，話語難以投合時機。執著于言語的人會迷失，停留在字句的人會困惑。不說不沉默，又會造成迷惑混亂。那麼該如何辨別邪正呢？如果是同道之人，或許可以共同洞察。雖然如此，風不來，樹不動。久立，珍重。'
韶州佛陀山遠禪師
在廣州地方官員的府邸中，禪師上堂說法。有僧人問：'什麼是第一句？' 師父說：'天賜六銖皆掛體，臣僧百衲對宣揚。' 問：'什麼是法身佛（Dharmakaya Buddha，佛的真身）？' 師父說：'木馬嘶時華地錦，泥牛行處海云凝。' 問：'今天這一場集會，與靈山（鷲峰山，釋迦牟尼佛說法之地）有什麼不同？' 師父說：'四海波濤靜，一輪天地明。'
問：'什麼是佛？' 師父說：'銅頭鐵額。' 學人（求學者）不明白這是什麼意思，問道：'這是什麼意思？' 師父說：'簸土飏塵。'
問：'寶鑑當空照耀時是怎樣的？' 師父說：'誰敢覷著？'
問：'什麼是祖師西來意（Bodhidharma came from the West，達摩祖師從西方來到中國的真正意圖）？' 師父說：'眼中不著塵。'
師父說：'如果一直這樣問答下去，直到未來無盡的時間也無法窮盡。所以經典中說：諸法寂滅相，不可以言宣。教山僧我說什麼才好呢？如今事不獲已，暫且與各位糾纏不清。如果是真正有定力的修行人看到，會覺得這是一場笑話。那麼，嘲笑我的人又是什麼人呢？即使你笑得祥雲出現在腳下，也只能給你三...'
【English Translation】 English version Monk: Please, Master, give us instructions. The Master said: 'One phrase is clear, without different traces; all directions together celebrate peace.' Monk: In that case, it's someone beyond the Three Realms? The Master said: 'Long live! Long live!'
Monk: How is it when the King of Men (referring to a secular ruler) meets the King of Dharma (referring to the Buddha)? The Master said: 'The moon is bright, the three islands are still; the woodcutter sings a song of great peace.'
Monk: What are Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, a famous lay Bodhisattva) discussing? The Master remained silent. Monk: In that case, there is no speaking and no listening? The Master said: 'What about the affairs of the city of Vaisali (Vaisali, an ancient Indian city, the residence of Vimalakirti)?'
The Master also said: 'Words cannot fully express the matter; speech does not meet the opportunity. Those who cling to words will be lost; those who dwell on phrases will be confused. Neither speaking nor being silent creates further confusion. How can one distinguish between right and wrong? If we are of the same path, we may hope for clear discernment. Even so, the wind does not come, the tree does not move. I have been standing for a long time. Take care.'
Zen Master Yuan of Fota Mountain in Shaozhou
In the palace of the Guang provincial governor, the Master ascended the platform. A monk asked: 'What is the first phrase?' The Master said: 'Heaven bestows six zhu (ancient weight unit), all hanging on the body; the monk's patchwork robe proclaims and praises.' Asked: 'What is the Dharmakaya Buddha (Dharmakaya Buddha, the true body of the Buddha)?' The Master said: 'When the wooden horse neighs, the flower land is brocade; where the mud ox walks, the sea clouds congeal.' Asked: 'How is today's gathering different from Ling Mountain (Vulture Peak, where Shakyamuni Buddha preached)?' The Master said: 'The waves of the four seas are still; a single wheel illuminates heaven and earth.'
Asked: 'What is Buddha?' The Master said: 'Copper head, iron forehead.' The student did not understand this meaning and asked: 'What does this mean?' The Master said: 'Winnowing earth and scattering dust.'
Asked: 'How is it when the precious mirror shines in the sky?' The Master said: 'Who dares to look at it?'
Asked: 'What is the meaning of Bodhidharma's (Bodhidharma came from the West, the true intention of Bodhidharma coming to China from the West)?' The Master said: 'No dust clings to the eyes.'
The Master said: 'If we continue to ask and answer like this, it will be endless even into the infinite future. Therefore, the scriptures say: 'All dharmas are characterized by stillness and extinction, which cannot be expressed in words.' What should this mountain monk say? Now, since it cannot be avoided, I will temporarily entangle with you all. If a truly concentrated practitioner sees this, they will find it a joke. So, who is the one laughing at me? Even if you laugh so much that auspicious clouds appear beneath your feet, I will only give you three...'
十棒。久立。珍重。
韶州鷲峰山韶禪師
上堂。僧問。正法無言時如何 師云。言 進云。學人不會。乞師端的 師云。兩重公案 進云。和尚豈無方便 師云。無禮難容。
問。學人有口道不得。請和尚道 師云。正當今日 進云。莫便是和尚為人也無 師云。下坡不走。
問。如何是鷲峰境 師云。青山淥水 進云。如何是境中人 師云。五湖四海賓。
問。祖意教意。是同是別 師云。日出東方月落西。
韶州凈源山真禪師
上堂。僧問。法網無遮。如何博詰 師云。浩然無間斷。觸處有光緣。
問。如何是本來身 師云。風吹滿面塵。
問。如何是無縫塔 師云。山深人難見 進云。如何是塔中人 師云。路僻更無鄰。
問。月未生時如何 師云。大地人盡望 進云。生后如何 師云。照破髑髏寒。
問。如何是一時教 師云。匿不得。
問。達磨未來時如何 師云。三家村裡兩兩三三 進云。來后如何 師云。千邪不如一直。
問。諸法寂滅相。如何是世間相 師云。真不掩假。
韶州披雲山禪師
上堂。僧問。三千里外響師顏。一句當軒。請師言薦 師云。斷頭船子。
問。師演靈山句。何人合
【現代漢語翻譯】 現代漢語譯本：
十棒。久立。珍重。
韶州鷲峰山韶禪師
上堂。僧問：『正法無言時如何？』師云：『言。』進云：『學人不會，乞師端的。』師云：『兩重公案。』進云：『和尚豈無方便？』師云：『無禮難容。』
問：『學人有口道不得，請和尚道。』師云：『正當今日。』進云：『莫便是和尚為人也無？』師云：『下坡不走。』
問：『如何是鷲峰境？』師云：『青山淥水。』進云：『如何是境中人？』師云：『五湖四海賓。』
問：『祖意（禪宗祖師的意旨）教意（佛教的教義），是同是別？』師云：『日出東方月落西。』
韶州凈源山真禪師
上堂。僧問：『法網無遮，如何博詰？』師云：『浩然無間斷，觸處有光緣。』
問：『如何是本來身？』師云：『風吹滿面塵。』
問：『如何是無縫塔？』師云：『山深人難見。』進云：『如何是塔中人？』師云：『路僻更無鄰。』
問：『月未生時如何？』師云：『大地人盡望。』進云：『生后如何？』師云：『照破髑髏寒。』
問：『如何是一時教？』師云：『匿不得。』
問：『達磨（Bodhidharma，禪宗初祖）未來時如何？』師云：『三家村裡兩兩三三。』進云：『來后如何？』師云：『千邪不如一直。』
問：『諸法寂滅相，如何是世間相？』師云：『真不掩假。』
韶州披雲山禪師
上堂。僧問：『三千里外響師顏，一句當軒，請師言薦。』師云：『斷頭船子。』
問：『師演靈山句，何人合？』
【English Translation】 English version:
Ten blows. Standing for a long time. Take care.
Shao Chan Master of鷲峰山 (鷲峰 Mountain) in Shaozhou
Ascending the hall. A monk asked: 'What is it like when the true Dharma is without words?' The Master said: 'Words.' The monk continued: 'This student does not understand, I beg the Master to be clear.' The Master said: 'A double case.' The monk continued: 'Does the Master have no expedient means?' The Master said: 'Rudeness is intolerable.'
A monk asked: 'This student has a mouth but cannot speak, please Master speak.' The Master said: 'Precisely today.' The monk continued: 'Could this be the Master's way of helping people?' The Master said: 'Do not walk downhill.'
A monk asked: 'What is the境 (realm) of 鷲峰 (鷲峰 Mountain)?' The Master said: 'Green mountains and verdant waters.' The monk continued: 'What are the people in the realm?' The Master said: 'Guests from all over the five lakes and four seas.'
A monk asked: 'Are the祖意 (patriarchal intent) and教意 (doctrinal intent) the same or different?' The Master said: 'The sun rises in the east and the moon sets in the west.'
Chan Master Zhen of 凈源山 (Pure Source Mountain) in Shaozhou
Ascending the hall. A monk asked: 'The Dharma net is without遮 (obstruction), how to博詰 (widely question)?' The Master said: 'Vast and without interruption, everywhere there is a cause for light.'
A monk asked: 'What is the original body?' The Master said: 'Wind blows dust on the face.'
A monk asked: 'What is a seamless pagoda?' The Master said: 'Deep in the mountains, people are hard to see.' The monk continued: 'What is the person in the pagoda?' The Master said: 'The road is remote and there are no neighbors.'
A monk asked: 'What is it like before the moon is born?' The Master said: 'All people on earth look forward to it.' The monk continued: 'What is it like after it is born?' The Master said: 'Illuminates the cold skull.'
A monk asked: 'What is the teaching of a single time?' The Master said: 'Cannot be hidden.'
A monk asked: 'What was it like before 達磨 (Bodhidharma) came?' The Master said: 'Two or three in the villages of three families.' The monk continued: 'What is it like after he came?' The Master said: 'A thousand evils are not as good as one straight line.'
A monk asked: 'All dharmas are characterized by寂滅 (quiescence), what is the世間相 (worldly aspect)?' The Master said: 'Truth does not conceal falsehood.'
Chan Master of 披雲山 (Cloud-Parting Mountain) in Shaozhou
Ascending the hall. A monk asked: 'The sound of the Master's face resonates three thousand miles away, a sentence is right in front, please Master recommend a word.' The Master said: 'A boat with a severed head.'
A monk asked: 'Who is worthy of the Master's演 (elaboration) of the 靈山 (Vulture Peak) sentence?'
得知 師云。伶利只因生處早。頑癡多棄世情非。
問。如何是色空 師云。拾取落幸生舊枝。
問。如何是一塵 師云。滿目是青山。
問。如何是毗盧藏中有大經卷 師云。拈不得 進云。為甚拈不得 師云。特地卻成愁。
問。如何是不遷義 師云。山高不礙白雲飛。
韶州月華山禪師
上堂云。舉一句語。遍大千界。還有人會得者個時節么。試出來道看。要知親切。良久。云。不出頭是好手。久立。珍重。
僧問。如何是月華境 師云。青蒼無異色 進云。如何是境中人 師云。日月豈別論 問。如何是三乘十二分教 師云。黃卷赤軸 進云。畢竟成得什麼邊事 師云。如是我聞。
問。如何是對機說 師云。鐵門山難過 進云。學人不會。乞師再指 師云。愁顏不展眉 問。如何是祖師西來意 師云。梁王不識 進云。未審如何 師云。只履西歸。
韶州雙峰山真禪師
上堂。僧問。如何是雙峰境 師云。何處不分明 進云。如何是境中人 師云。入門先問諱。
問。如何是大用現前 師云。一刀兩段 學云。了 師云。蒼天。蒼天。
問。佛法究竟成得什麼邊事 師云。十方薄伽梵。一路涅槃門。
問。四海晏清。未
【現代漢語翻譯】 現代漢語譯本 得知，禪師說：『伶俐的人是因為出生得早，愚笨的人多是因為拋棄世俗的情感。』
問：『什麼是色空？』禪師說：『撿起掉落的果實，讓它在舊枝上重新生長。』
問：『如何是一塵？』禪師說：『滿眼都是青山。』
問：『什麼是毗盧藏（Vairocana-garbha，佛的法身所居之處）中的大經卷？』禪師說：『拿不起來。』 追問：『為什麼拿不起來？』禪師說：『特意去拿反而成了憂愁。』
問：『如何是不遷義？』禪師說：『山高不妨礙白雲飛。』
韶州月華山禪師
上堂說法時說：『說出一句話，遍滿大千世界。有沒有人懂得這個時節的？』 試著出來說看。要知道親切。』 良久，又說：『不露頭角才是好手。』 久久站立。珍重。』
僧人問：『什麼是月華境？』禪師說：『青色和蒼色沒有不同。』 追問：『什麼是境中人？』禪師說：『日月難道有別的說法嗎？』 問：『什麼是三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）十二分教（dvādaśāṅga-buddha-vacana，佛經的十二種分類）？』禪師說：『黃色的書卷，紅色的軸。』 追問：『最終成就什麼事？』禪師說：『如是我聞（evam mayā śrutam，我聽佛是這樣說的）。』
問：『如何是對機說？』禪師說：『鐵門山難以通過。』 追問：『學人不會，請禪師再次指點。』禪師說：『愁容不展眉。』 問：『什麼是祖師西來意？』禪師說：『梁武帝不認識。』 追問：『不知道如何？』禪師說：『只履西歸（ekacarmaka，達摩祖師一隻鞋子西歸的故事）。』
韶州雙峰山真禪師
上堂說法。僧人問：『什麼是雙峰境？』禪師說：『哪裡不分明？』 追問：『什麼是境中人？』禪師說：『入門先問名諱。』
問：『如何是大用現前？』禪師說：『一刀兩斷。』 學人說：『明白了。』禪師說：『蒼天，蒼天。』
問：『佛法究竟成就什麼事？』禪師說：『十方薄伽梵（Bhagavan，世尊），一路涅槃門（nirvāṇa-mukha，通往涅槃的道路）。』
問：『四海晏清，未……』
【English Translation】 English version Hearing this, the Master said, 'Cleverness is only because of early birth. Foolishness is mostly due to abandoning worldly feelings.'
Question: 'What is form-emptiness (rūpa-śūnyatā)?' The Master said, 'Pick up the fallen fruit and let it grow again on the old branch.'
Question: 'What is a single mote of dust?' The Master said, 'The eyes are full of green mountains.'
Question: 'What is the great scripture scroll in the Vairocana-garbha (the storehouse of Vairocana Buddha)?' The Master said, 'Cannot be picked up.' Further question: 'Why can't it be picked up?' The Master said, 'Intentionally trying to do so only creates sorrow.'
Question: 'What is the meaning of non-movement?' The Master said, 'High mountains do not hinder white clouds from flying.'
Zen Master Yuehua of Mount Shaozhou
Ascending the Dharma hall, he said, 'Uttering a single phrase pervades the great thousand worlds. Is there anyone who understands this moment?' Try to come out and say it. You must know intimacy.' After a long silence, he said, 'Not showing one's head is a good hand.' Standing for a long time. Treasure this.'
A monk asked, 'What is the realm of Yuehua?' The Master said, 'Blue and green have no different colors.' Further question: 'What is the person in the realm?' The Master said, 'Do the sun and moon have different discussions?' Question: 'What are the Three Vehicles (Triyāna) and Twelve Divisions of Teachings (dvādaśāṅga-buddha-vacana)?' The Master said, 'Yellow scrolls and red axes.' Further question: 'What ultimately is accomplished?' The Master said, 'Thus have I heard (evam mayā śrutam).'
Question: 'What is teaching according to the capacity of the listener?' The Master said, 'The Iron Gate Mountain is difficult to pass.' Further question: 'This student does not understand. I beg the Master to point it out again.' The Master said, 'A sorrowful face does not unfold its brows.' Question: 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Emperor Wu of Liang did not recognize it.' Further question: 'I do not know how?' The Master said, 'Returning West with a single sandal (ekacarmaka).'
Zen Master Zhen of Shuangfeng Mountain in Shaozhou
Ascending the Dharma hall. A monk asked, 'What is the realm of Shuangfeng?' The Master said, 'Where is it not clear?' Further question: 'What is the person in the realm?' The Master said, 'Upon entering, first ask the name.'
Question: 'What is the manifestation of great function?' The Master said, 'Cut in two with a single stroke.' The student said, 'Understood.' The Master said, 'Azure Heaven, Azure Heaven.'
Question: 'What ultimately is accomplished by the Buddha-dharma?' The Master said, 'The Bhagavan (Bhagavan) of the ten directions, the one road to the gate of nirvana (nirvāṇa-mukha).'
Question: 'The four seas are peaceful and clear, not yet...'
審王居何位 師云。寶殿苔生。時人罔措。
問。寶劍未磨時如何 師云。黑 進云。磨后如何 師云。四海晏清。
問。一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。未審此經從何而出 師云。速禮三拜。
問。從上諸聖以心傳心。未審何人傳師心 師云。答即易。問即難。
問。離四句。絕百非時如何 師云。莫教失卻問 進云。恁么則學人罪過 師云。再犯不容。
問。如何是和尚非時為人一句 師云。吃棒得也未 學人禮拜 師便打。
隨州雙泉山郁禪師
住舒州海會。上堂。僧問。如何是舒州境 師云。魄水逆流山露骨 進云。如何是境中人 師云。地有毒蛇砂有虱。
問。佛未出世時如何 師云。棲巖遁壑 進云。出世后如何 師云。誰諕閭閻。
問。如何是祖師西來意 師云。仙陁不伶利 學云。再希一言 師云。瞌睡作什麼。
問。達磨未來時如何 師云。多少猜疑者 進云。達磨來后如何 師云。也尋常。
問。古佛家風。乞師一言 師云。領 學云。領后如何 師云。不用別人。
問。如何是大道之源 師云。深深無間斷 進云。究竟事如何 師云。伶利不從他。
師上堂云。佛法不用學。寒山子欺你
【現代漢語翻譯】 現代漢語譯本 問：國王居住在什麼位置？ 師父說：'寶殿上長滿了青苔。' 當時的人都感到困惑。
問：寶劍未磨礪時是什麼樣子？ 師父說：'黑色的。' （學人）進問道：'磨礪之後呢？' 師父說：'四海昇平，天下太平。'
問：一切諸佛以及諸佛的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法）都從此經中產生。請問此經是從何處產生的？' 師父說：'趕快禮拜三次。'
問：從前的聖人以心傳心，請問是誰傳授了師父的心？' 師父說：'回答容易，提問困難。'
問：離開四句，斷絕百種否定時是什麼樣子？' 師父說：'不要失去你的問題。' （學人）進言道：'這樣說來，學生就犯了罪過。' 師父說：'再犯就不容饒恕了。'
問：如何是和尚您不按常理為人說的一句話？' 師父說：'捱打了嗎？' 學人禮拜，師父便打。
隨州雙泉山郁禪師
住在舒州海會。上堂說法。僧人問道：'什麼是舒州的境界？' 師父說：'魄水倒流，山露出骨。' （學人）進問道：'什麼是境界中的人？' 師父說：'地上有毒蛇，沙里有虱子。'
問：佛未出世時是什麼樣子？' 師父說：'棲息在巖石，隱遁在山谷。' （學人）進問道：'出世后呢？' 師父說：'誰去驚嚇百姓？'
問：如何是祖師西來意（patriarch's intention in coming from the West，達摩祖師從西方來到中國的真意）？' 師父說：'仙陁（xiantuo，人名）不伶俐。' 學人說：'再希望您說一句。' 師父說：'瞌睡做什麼？'
問：達磨（達摩，Bodhidharma）未來時是什麼樣子？' 師父說：'多少猜疑的人。' （學人）進問道：'達磨來后呢？' 師父說：'也和平常一樣。'
問：古佛的家風，請師父說一句。' 師父說：'領會。' 學人說：'領會後呢？' 師父說：'不用別人。'
問：如何是大道之源？' 師父說：'深深地沒有間斷。' （學人）進問道：'究竟的事是什麼？' 師父說：'伶俐不隨從他人。'
師父上堂說：'佛法不用學，寒山子（Hanshanzi，唐代詩人）欺騙你。'
【English Translation】 English version Question: Where does the king reside? The Master said: 'Moss grows in the treasure hall.' People at the time were at a loss.
Question: What is the state of the precious sword before it is sharpened? The Master said: 'Black.' The questioner continued: 'What about after it is sharpened?' The Master said: 'The four seas are peaceful and clear.'
Question: All Buddhas and the Dharma of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-dharma, the Dharma of unsurpassed, complete enlightenment) of all Buddhas come from this sutra. From where does this sutra originate?' The Master said: 'Quickly prostrate three times.'
Question: The past sages transmitted mind with mind. I wonder, who transmitted the Master's mind?' The Master said: 'Answering is easy, questioning is difficult.'
Question: What is it like when one is apart from the four phrases and cuts off the hundred negations?' The Master said: 'Don't lose the question.' The questioner continued: 'In that case, the student has committed a transgression.' The Master said: 'A second offense will not be tolerated.'
Question: What is the Master's unconventional saying for people? The Master said: 'Have you received the beating yet?' The student bowed, and the Master struck him.
Zen Master Yu of Shuangquan Mountain in Suizhou
Residing at Haihui in Shuzhou. Ascending the hall. A monk asked: 'What is the realm of Shuzhou?' The Master said: 'The soul water flows backward, and the mountain reveals its bones.' The questioner continued: 'What is the person within the realm?' The Master said: 'There are poisonous snakes on the ground and fleas in the sand.'
Question: What was it like before the Buddha appeared in the world?' The Master said: 'Dwelling in rocks and hiding in valleys.' The questioner continued: 'What about after he appeared in the world?' The Master said: 'Who frightens the common people?'
Question: What is the meaning of the Patriarch's coming from the West (patriarch's intention in coming from the West, the true meaning of Bodhidharma coming to China from the West)?' The Master said: 'Xiantuo (xiantuo, a person's name) is not clever.' The student said: 'I hope for another word.' The Master said: 'What are you doing sleeping?'
Question: What was it like before Bodhidharma (達摩, Bodhidharma) came?' The Master said: 'So many doubters.' The questioner continued: 'What about after Bodhidharma came?' The Master said: 'It's still the same as usual.'
Question: The family style of the ancient Buddhas, please say a word, Master.' The Master said: 'Understand.' The student said: 'What about after understanding?' The Master said: 'No need for others.'
Question: What is the source of the Great Path?' The Master said: 'Deeply without interruption.' The questioner continued: 'What is the ultimate matter?' The Master said: 'Cleverness does not follow others.'
The Master ascended the hall and said: 'The Buddha-dharma does not need to be learned; Hanshanzi (Hanshanzi, a Tang Dynasty poet) deceives you.'
。作么生得不欺你去。有人識得時。與山僧把將出來。汝若不識。看看燈籠露柱變作寒山子。與釋迦老子說法了。卻從汝腳跟下走過。汝不見。卻歸西天去也。有事近前。
時有僧問。如何是毗盧師 師云。風吹滿面塵 進云。為什麼卻如此 師云。特地令人愁。
問。如何是和尚家風 師云。黃陳倉米飯 進云。忽遇客來。將何祗待 師云。齊后建溪茶 問。諸佛出世。當爲何事 師云。不為阇梨 進云。恁么則學人無依倚也 師云。路逢劍客順呈劍。不是詩人莫獻詩。
問。聖諦義中。還有俗諦也無 師云。語不虛施。
師上堂。示眾云。春陽發枯蘗。秋氣殺群芳。物理皆如此。祖令若為當。良久。云。諸上座。若能於此薦得。不妨省力。若薦不得。虛負平生。有商量者近前。
時有僧問。寶劍未出匣時如何 師云。誰敢覷著 進云。出匣后如何 師云。萬里煙收道太平 問。如何是第一句 師云。回頭終不顧 進云。如何是第二句 師云。未語先分付 進云。如何是第三句 師云。連根由蒂苦 問。不涉廉纖。請師便道 師云。啞得老僧口 進云。恁么則學人罪過 師云。后犯難容。
問。遠遠投師。未審師還接也無。
師云。下坡不走。
進云。恁么則得
【現代漢語翻譯】 現代漢語譯本：
怎麼樣才能不欺騙你呢？如果有人認識到這一點，就把它拿出來給老衲看看。如果你不認識，看看燈籠和露柱變成寒山子（Han Shanzi，唐代著名隱士和詩人），給釋迦老子（Shijia Laozi，佛教創始人釋迦牟尼的尊稱）說法完畢后，卻從你的腳下走過，你卻沒看見，又回到西天去了。有事就靠近前來。
當時有僧人問：『什麼是毗盧師（Pilushi，即毗盧遮那佛，佛教密宗所尊奉的本初佛）？』 師父說：『風吹滿面塵。』 僧人追問：『為什麼會這樣呢？』 師父說：『特地令人愁。』
問：『什麼是和尚的家風？』 師父說：『黃陳倉米飯。』 僧人追問：『忽然有客人來，用什麼招待呢？』 師父說：『齊后建溪茶。』 問：『諸佛出世，是爲了什麼事？』 師父說：『不為阇梨（Sheli，梵語Acarya的音譯，意為導師）。』 僧人追問：『這樣說來，學人就沒有依靠了？』 師父說：『路逢劍客順呈劍，不是詩人莫獻詩。』
問：『在聖諦（Shengdi，佛教真理）的意義中，還有俗諦（Sudi，世俗諦，相對於真諦）嗎？』 師父說：『語不虛施。』
師父上堂，向大眾開示說：『春天的陽光催發枯萎的草木，秋天的肅殺之氣使眾芳凋零。物理都是這樣，祖師的法令和它又該如何對應呢？』停頓片刻，說：『各位，如果能在這裡領悟，不妨省些力氣。如果領悟不了，就白白辜負了此生。有想討論的就靠近前來。』
當時有僧人問：『寶劍未出匣時如何？』 師父說：『誰敢覷著？』 僧人追問：『出匣后如何？』 師父說：『萬里煙收道太平。』 問：『如何是第一句？』 師父說：『回頭終不顧。』 僧人追問：『如何是第二句？』 師父說：『未語先分付。』 僧人追問：『如何是第三句？』 師父說：『連根由蒂苦。』 問：『不涉及纖毫，請師父直說。』 師父說：『啞得老僧口。』 僧人追問：『這樣說來，學人罪過。』 師父說：『后犯難容。』
問：『遠遠地來投師，不知師父是否接納？』
師父說：『下坡不走。』
僧人追問：『這樣說來，就得……』 English version:
How can I avoid deceiving you? If someone recognizes this, bring it out and show it to this old monk. If you don't recognize it, look, the lantern and the pillar transform into Han Shanzi (Han Shanzi, a famous recluse and poet of the Tang Dynasty), and after finishing preaching to Shakya Laozi (Shijia Laozi, a respectful title for Shakyamuni, the founder of Buddhism), they pass under your feet, yet you don't see them, and they return to the Western Paradise. If you have something to say, come closer.
At that time, a monk asked: 'What is Pilushi (Pilushi, i.e., Vairocana Buddha, the primordial Buddha revered in esoteric Buddhism)?' The master said: 'Wind blows dust on the face.' The monk asked further: 'Why is it like this?' The master said: 'Especially to make people sad.'
Asked: 'What is the family style of the monks?' The master said: 'Yellow Chencang rice.' The monk asked further: 'If a guest suddenly arrives, what will you use to entertain them?' The master said: 'Jianxi tea after the Qi Dynasty.' Asked: 'What is the purpose of the Buddhas appearing in the world?' The master said: 'Not for the Acarya (Sheli, transliteration of the Sanskrit word Acarya, meaning teacher).' The monk asked further: 'In that case, the student has no reliance?' The master said: 'When you meet a swordsman on the road, present your sword; if you are not a poet, do not offer poetry.'
Asked: 'In the meaning of the Noble Truth (Shengdi, Buddhist truth), is there also Conventional Truth (Sudi, relative truth, as opposed to absolute truth)?' The master said: 'Words are not spoken in vain.'
The master ascended the platform and instructed the assembly, saying: 'The spring sun sprouts withered plants, and the autumn air kills all the fragrant flowers. Physical principles are all like this, so how should the ancestral decree correspond to it?' After a moment of silence, he said: 'Everyone, if you can understand this here, you might as well save some effort. If you can't understand it, you will have wasted your life in vain. Anyone who wants to discuss it, come forward.'
At that time, a monk asked: 'What is it like when the precious sword is not yet out of its sheath?' The master said: 'Who dares to look at it?' The monk asked further: 'What is it like after it is out of its sheath?' The master said: 'Ten thousand miles of smoke clear, and the road is peaceful.' Asked: 'What is the first phrase?' The master said: 'Turning back, never looking back.' The monk asked further: 'What is the second phrase?' The master said: 'Delivered before speaking.' The monk asked further: 'What is the third phrase?' The master said: 'Bitter from the root and stem.' Asked: 'Without involving the slightest bit, please tell me directly, Master.' The master said: 'Silencing the old monk's mouth.' The monk asked further: 'In that case, the student is at fault.' The master said: 'Later offenses are difficult to forgive.'
Asked: 'Coming from afar to seek a teacher, I don't know if the Master will accept me?'
The master said: 'Don't walk downhill.'
The monk asked further: 'In that case, one must...'
【English Translation】 English version:
How can I avoid deceiving you? If someone recognizes this, bring it out and show it to this old monk. If you don't recognize it, look, the lantern and the pillar transform into Han Shanzi (Han Shanzi, a famous recluse and poet of the Tang Dynasty), and after finishing preaching to Shakya Laozi (Shijia Laozi, a respectful title for Shakyamuni, the founder of Buddhism), they pass under your feet, yet you don't see them, and they return to the Western Paradise. If you have something to say, come closer.
At that time, a monk asked: 'What is Pilushi (Pilushi, i.e., Vairocana Buddha, the primordial Buddha revered in esoteric Buddhism)?' The master said: 'Wind blows dust on the face.' The monk asked further: 'Why is it like this?' The master said: 'Especially to make people sad.'
Asked: 'What is the family style of the monks?' The master said: 'Yellow Chencang rice.' The monk asked further: 'If a guest suddenly arrives, what will you use to entertain them?' The master said: 'Jianxi tea after the Qi Dynasty.' Asked: 'What is the purpose of the Buddhas appearing in the world?' The master said: 'Not for the Acarya (Sheli, transliteration of the Sanskrit word Acarya, meaning teacher).' The monk asked further: 'In that case, the student has no reliance?' The master said: 'When you meet a swordsman on the road, present your sword; if you are not a poet, do not offer poetry.'
Asked: 'In the meaning of the Noble Truth (Shengdi, Buddhist truth), is there also Conventional Truth (Sudi, relative truth, as opposed to absolute truth)?' The master said: 'Words are not spoken in vain.'
The master ascended the platform and instructed the assembly, saying: 'The spring sun sprouts withered plants, and the autumn air kills all the fragrant flowers. Physical principles are all like this, so how should the ancestral decree correspond to it?' After a moment of silence, he said: 'Everyone, if you can understand this here, you might as well save some effort. If you can't understand it, you will have wasted your life in vain. Anyone who wants to discuss it, come forward.'
At that time, a monk asked: 'What is it like when the precious sword is not yet out of its sheath?' The master said: 'Who dares to look at it?' The monk asked further: 'What is it like after it is out of its sheath?' The master said: 'Ten thousand miles of smoke clear, and the road is peaceful.' Asked: 'What is the first phrase?' The master said: 'Turning back, never looking back.' The monk asked further: 'What is the second phrase?' The master said: 'Delivered before speaking.' The monk asked further: 'What is the third phrase?' The master said: 'Bitter from the root and stem.' Asked: 'Without involving the slightest bit, please tell me directly, Master.' The master said: 'Silencing the old monk's mouth.' The monk asked further: 'In that case, the student is at fault.' The master said: 'Later offenses are difficult to forgive.'
Asked: 'Coming from afar to seek a teacher, I don't know if the Master will accept me?'
The master said: 'Don't walk downhill.'
The monk asked further: 'In that case, one must...'
遇師顏也 師云。心不負人。面無慚色。
問。如何是隨色摩尼珠 師云。到處呈似人 師上堂云。諸佛出世。已涉繁辭。達磨西來。壓良為賤。一言相契。埋沒宗風。豎拂敲床。那堪更用。圓相鏡智。亂扯焚燒。洞上五位君臣。不勞拈出。臨濟入門便喝。似齋后之鐘。德山入門便棒。猶是平地陷人。若是單明自己。泥豬疥狗。省悟法空。見解未出常流。
俱胝一指。溝壑自沉。五泄香嚴。不能自救。丹霞石鞏。正在半途。肇會不遷。如何敵他生死。凈名杜口。猶涉多途。六代宗師。多虛少實。文殊說法。未稱衲僧。迦葉傳衣。遭人怪笑。獨指稱尊。猶不丈夫。大藏經文。殘羹餿飯。大溈和尚。罔別是非。本凈龍牙。見處孤僻。玄沙促指大徹。末後羞慚。一宿覺知恃地。方成懡㦬。馬大師即心即佛。表我兒孫。盤山非心非佛。其言極謬。此二尊宿猶是度腳買靴。看風便帆。衲僧門下爭敢咳嗽。
若將意解度量。迢迢十萬八千。更乃息念觀空。大似水中捉月。語上覓會。永劫沉淪。寂照觀空。編為外道。中下聞說。罔措是非。達士同人。方可明鑑。也擬緘言不說。恐邪正不分。及至定奪雌黃。大似能所分別。如斯剖㭊。各要知之。免被人謾。涂糊指注。更有參玄上士。須知有向上關捩。四海方袍。莫
【現代漢語翻譯】 現代漢語譯本 遇師顏也（指遇到老師顏回）。老師說：『心中不辜負別人，臉上就沒有慚愧的神色。』
問：『什麼是隨色摩尼珠（一種能隨著環境改變顏色的寶珠，比喻佛性）？』老師說：『到處向人展示它的顏色。』老師上堂說法：『諸佛出世說法，已經說了太多繁瑣的言辭。達磨祖師西來傳法，反倒把珍貴的東西說賤了。一句話如果能相互契合，就埋沒了宗門的風範。豎起拂塵，敲打禪床，那堪再用這些？圓相（佛教用語，象徵圓滿的圖形），鏡智（佛教用語，指如鏡子般反映一切事物的智慧），胡亂地扯碎焚燒。洞山五位君臣（禪宗用語，指禪修的五個階段），不用再拿出來說了。臨濟禪師入門就喝，像齋飯後的鐘聲。德山禪師入門就棒打，仍然是在平地上挖陷阱。如果只是明白自己，就像泥做的豬，生疥瘡的狗。省悟到法是空性的，見解還沒有超出常人的範疇。』
俱胝和尚的一指禪，使溝壑自己沉沒。五泄和尚和香嚴智閑，不能自救。丹霞天然和石鞏慧藏，正在半途。僧肇的『物不遷』理論，如何能抵擋生死？維摩詰的沉默不語，仍然涉及了許多途徑。六代祖師，多虛少實。文殊菩薩說法，還不能滿足衲僧（指僧人）的要求。迦葉尊者傳衣，遭到人們的怪笑。獨自稱尊，還不夠大丈夫。大藏經文，只是殘羹餿飯。大溈和尚，不能分辨是非。本凈和龍牙，見解孤僻。玄沙師備促指大徹大悟，最後感到羞慚。一宿覺（永嘉玄覺）依仗地，才成了懡㦬（mó hē，形容困惑的樣子）。馬祖道一的『即心即佛』，只是在標榜我的兒孫。盤山寶積的『非心非佛』，他的話極其荒謬。這兩位尊宿仍然是量腳買鞋，看風使舵。衲僧門下，誰敢咳嗽？』
如果用意識去理解，用思量去揣度，就相差十萬八千里。更何況息滅念頭，觀想空性，就像在水中撈月亮。在語言文字上尋求領會，將永遠沉淪。寂照觀空，被編為外道。中等和下等根器的人聽了，不知如何判斷是非。通達的人才能明白鑑別。也想閉口不說，恐怕邪正不分。等到評判是非，就像能與所的分別。像這樣剖析，各自要知道，免得被人欺騙，涂糊指注。更有參禪的上士，須知有向上的一關。四海的方袍（指僧人），不要……
【English Translation】 English version Meeting Master Yan (referring to meeting the teacher Yan Hui). The master said, 'If your heart doesn't let people down, your face will have no shame.'
Asked, 'What is the Mani pearl that changes color with its surroundings (a pearl that changes color with its environment, a metaphor for Buddha-nature)?' The master said, 'It shows its color to people everywhere.' The master ascended the hall and said, 'The Buddhas appearing in the world have already used too many verbose words. Bodhidharma's coming from the West has devalued the precious. If a single word can resonate, it buries the style of the school. Raising the whisk and striking the meditation platform, how can these be used further? The perfect circle (a Buddhist term, a symbol of completeness), mirror-like wisdom (a Buddhist term, referring to wisdom that reflects all things like a mirror), are recklessly torn apart and burned. The Five Ranks of Tozan (a Chan term, referring to the five stages of Zen practice) need not be brought up again. Linji's shout upon entering is like the bell after the vegetarian meal. Deshan's beating with a stick upon entering is still digging a pit on flat ground. If one only understands oneself, it's like a mud pig or a mangy dog. Awakening to the emptiness of Dharma, the understanding has not yet surpassed the ordinary.'
Kuti's one-finger Zen caused the ravine to sink by itself. Wuxie and Xiangyan Zhixian could not save themselves. Danxia Tianran and Shigong Huizang are only halfway there. How can Sengzhao's theory of 'things do not move' resist birth and death? Vimalakirti's silence still involves many paths. The six patriarchs were more empty than real. Manjusri Bodhisattva's teachings still do not satisfy the needs of the monks. Venerable Kasyapa's transmission of the robe was met with ridicule. Claiming to be the sole honored one is not manly enough. The Great Treasury of Scriptures is just leftover scraps. Great Gui's abbot cannot distinguish right from wrong. Benjing and Longya's views are isolated and eccentric. Xuansha Shibei's finger-snapping enlightenment was ultimately shameful. Yixiu Jue (Yongjia Xuanjue) relied on the ground to become muddled. Mazu Daoyi's 'mind is Buddha' is just flaunting my descendants. Panshan Baoji's 'neither mind nor Buddha' is extremely absurd. These two venerable masters are still measuring their feet to buy shoes, and setting sail according to the wind. Who dares to cough in the monks' assembly?'
If you use consciousness to understand and deliberation to speculate, you will be separated by a hundred and eight thousand miles. Moreover, extinguishing thoughts and contemplating emptiness is like trying to catch the moon in the water. Seeking understanding in words will lead to eternal sinking. Silent illumination and contemplating emptiness are classified as heretical paths. People of medium and lower capacity, upon hearing this, do not know how to judge right from wrong. Only those who are enlightened can clearly discern. I also want to remain silent, fearing that right and wrong will not be distinguished. When it comes to judging right and wrong, it's like the distinction between the able and the object. Such analysis, each must know, to avoid being deceived and misled. Moreover, there are superior scholars who practice Zen, who must know that there is an upward barrier. The monks of the four seas, do not...
向死水裡吐氣。道人相見。爍電猶遲。豈況忉忉。有何利益。
叢林後代。謬說多途。棄卻本師。不能擇其法眼。或呈現前三昧。或夸一句之淵。或呈眾請益。或無說而言宗。或不問而自說。或主家貪明話頭。學家不待結絕。或勝負爭強。驢年未徹。見處不諦。指月話月。未證言證。未得言得。將識情而卜度聖意。用妄心而剖判諸方。儘是傍生異見。依草附木。見處偏枯。陰界分別。多將記持憶想。便當自己家風。貯在胸襟。將作平生眼目。如斯之輩。河沙相似。說則過頭千尺。行則金無分寸。口似懸河。是非長短。達磨門人豈可皮下無血。不是提綱出手。都緣法爾如然。饒你會盡千般。爭奈當門按劍。直下明得。由是相達。子父商量。是何言也。一刀兩段。猶未分明。師子翻身。直須努眼。坐斷十方。不通凡聖。若能如是。方稱出家。久立大眾。伏惟珍重。
連州慈雲山深禪師
初開堂。才升座。便有僧問。靈山曾授記。師唱是誰歌 師云。分明記取舉似人。
問。十方國土中。唯有一乘法。和尚如何舉唱 師云。雪嶺好翻身。
問。寶鏡當軒時如何 師云。天地皆失色。
問。如何是教外別傳一句 師云。扣牙恐驚齒。
問。慧日騰空人皆仰。此夕開筵事若何 師云
。皇風一扇。宇宙廓然。
廬山化城鑒禪師
上堂。有僧問。如何是一大事 師云。射紅出。
問。遠遠投師。乞師指示 師云。漢東米作么價。
問。露地白牛隨處現。嘶風木馬事如何 師云。何不現 學云。嫌個什麼 師云。將謂海東舶主。只是此土商人 進云。若不張帆。焉知海闊 師云。放汝三十棒 問。如何是和尚正法眼 師云。新羅人迷路。
師上堂。示眾云。十方薄伽梵。一路涅槃門。諸禪德。且作么是涅槃門。莫是山僧者里聚會少時。便為涅槃門么。莫是僧堂裡衣缽下坐。寂默觀空。便為涅槃門么。莫錯會好。諸禪德。總不恁么會。莫別有商量底么。山僧者里早是事不獲已。向諸人恁么道。已是相鈍致了也。更擬踏步向前。有何所益。諸禪德。但自無事。自然安樂。任運天真。隨緣自在。莫用巡他門戶。求覓解會。記憶在心。被他繫縛。不得自在。便被生死之所拘。何時得出頭。可惜光陰倏忽。便是來生。速須努力。努力。
時有僧問。生死到來。如何免得 師云。柴鳴竹爆驚人耳 學人不會。請師直指 師云。家犬聲獰夜不休。
問。如何是菩提路 師云。月照舊房深。
問。寶鏡當軒時如何 師云。照破萬家門 問。如何是和尚家風 師云。
【現代漢語翻譯】 現代漢語譯本：皇風吹拂四方，宇宙一片開闊明朗。
廬山化城鑒禪師
禪師上堂說法。有僧人問：『如何是頭等大事？』 禪師說：『射中紅心。』
問：『遠道而來拜見禪師，懇請禪師指示。』 禪師說：『漢東的米是什麼價錢？』
問：『露地白牛（比喻顯而易見的真理）隨處顯現，嘶風木馬（比喻虛幻不實的事物）又是怎麼回事？』 禪師說：『為何不顯現？』 學人說：『嫌棄什麼呢？』 禪師說：『還以為是海東來的船主，原來只是本地的商人。』 學人進一步說：『若不張帆遠航，怎知大海的廣闊？』 禪師說：『賞你三十棒！』 問：『如何是和尚的正法眼？』 禪師說：『新羅（古代朝鮮國家名）人迷路。』
禪師上堂，向大眾開示說：『十方諸佛，都通過同一條涅槃（佛教術語，指解脫生死輪迴的境界）之門。各位禪德，那麼什麼是涅槃門呢？ 莫非是老僧我在這裡聚會一會兒，就成了涅槃門了嗎？ 莫非是在僧堂里，在衣缽下靜坐，寂默觀空，就成了涅槃門了嗎？ 不要錯誤理解啊！ 各位禪德，總不是這樣理解的。 莫非還有別的商量嗎？ 老僧我在這裡已經是迫不得已，才這樣對你們說。 已經是很遲鈍了。 再想踏步向前，又有什麼益處呢？ 各位禪德，只要自己無事，自然就安樂。 順其自然，保持天真，隨緣自在。 不要到處探尋門戶，尋求理解和領會。 記憶在心，反而被它束縛，不得自在。 便會被生死所拘禁，何時才能出頭？ 可惜光陰飛逝，轉眼就是來生。 必須儘快努力，努力啊！』
當時有僧人問：『生死到來時，如何才能免除？』 禪師說：『柴火燃燒和爆竹聲響驚動人耳。』 學人不能領會，請求禪師直接指點。 禪師說：『家裡的狗叫聲兇猛，夜晚不停歇。』
問：『如何是菩提（佛教術語，指覺悟的智慧）之路？』 禪師說：『月光照著舊房深處。』
問：『寶鏡當空照耀時，是怎樣的？』 禪師說：『照破萬家門。』 問：『如何是和尚的家風？』 禪師說：
【English Translation】 English version: The imperial wind sweeps across, the universe is vast and clear.
Zen Master Jian of Huacheng Temple on Mount Lu
The Zen master ascended the hall and gave a sermon. A monk asked, 'What is the most important thing?' The master said, 'Shooting the red center.'
Asked, 'I have come from afar to seek instruction from the master, please instruct me.' The master said, 'What is the price of rice in Handong?'
Asked, 'The white ox in the open (a metaphor for obvious truth) appears everywhere, what about the wooden horse that neighs in the wind (a metaphor for illusory things)?' The master said, 'Why doesn't it appear?' The student said, 'What is it disgusted with?' The master said, 'I thought it was a shipowner from Haidong, but it's just a local merchant.' The student further said, 'If you don't set sail, how will you know the vastness of the sea?' The master said, 'Give you thirty blows!' Asked, 'What is the abbot's true Dharma eye?' The master said, 'A Silla (ancient Korean kingdom) person is lost.'
The Zen master ascended the hall and instructed the assembly, saying, 'All Buddhas in the ten directions pass through the same gate of Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death). Fellow Zen practitioners, then what is the gate of Nirvana? Could it be that the old monk and I are gathering here for a while, and it becomes the gate of Nirvana? Could it be that sitting quietly in the meditation hall, silently contemplating emptiness, becomes the gate of Nirvana? Don't misunderstand! Fellow Zen practitioners, it's not understood that way. Is there anything else to discuss? The old monk is already compelled to say this to you. It's already very dull. What is the benefit of taking another step forward? Fellow Zen practitioners, as long as you have nothing to do, you will naturally be at peace and happy. Be natural, maintain innocence, and be at ease with circumstances. Don't go around searching for doors, seeking understanding and comprehension. Remembering it in your heart will only bind you and prevent you from being free. You will be imprisoned by birth and death, when will you be able to get out? It's a pity that time flies, and the next life is just around the corner. You must work hard as soon as possible, work hard!'
At that time, a monk asked, 'When birth and death come, how can one avoid them?' The master said, 'The sound of burning firewood and exploding bamboo startles people's ears.' The student could not understand and asked the master to point it out directly. The master said, 'The dog's bark at home is fierce and never stops at night.'
Asked, 'What is the path to Bodhi (Buddhist term, referring to enlightened wisdom)?' The master said, 'The moonlight shines deep into the old house.'
Asked, 'What is it like when the precious mirror shines in the sky?' The master said, 'It illuminates the doors of ten thousand families.' Asked, 'What is the abbot's family style?' The master said:
不欲說似人 進云。為什麼卻如此 師云。家醜不外揚。
問。如何是和尚尋常為人底句 如雲。量才補職 進云。恁么則學人無分也 師云。心不負人。
問。如何是真空 師云。天河岸上星分異。
問。如何是學人自己 師云。何得問別人 進云。問又何妨 師云。爭怪山僧。
問。北斗藏身。意旨如何 師云。青山無異的。常伴白雲閑。
問。如是學人行履處 師云。三門前松徑里 進云。究竟又如何 師云。朝看群峰。夜窺星斗。
問。佛法畢竟成得什麼邊事 師云。好個問頭。無人答得 進云。和尚豈無方便 師云。云有出山勢。水無投澗聲。
問。如何是向上關捩子 師云。拔劍攪龍門 問。臨濟入門便喝。德山入門便棒。未審意旨如何 師云。汝試舉臨濟．德山看 學人便喝 師云。放過一著 學人無語 師便打。
問僧。什麼處來。 僧便喝 師云。何得容易 僧擬議 師便打。
問新到僧。近離什麼處 進云。江州 師云。來時主人萬福也無 僧云。道什麼 師云。耳聾耶 僧云。是何言歟 師云。近前來。向汝道 僧近前 師云。打底不遇作家。參堂去。
廬山護國禪師
上堂云。有解問話者出來。有僧便出來禮拜 師云
【現代漢語翻譯】 現代漢語譯本： 『不欲說似人』，進云：『為什麼卻如此？』師云：『家醜不外揚。』 問：『如何是和尚尋常為人底句？』如雲：『量才補職。』進云：『恁么則學人無分也？』師云：『心不負人。』 問：『如何是真空？』師云：『天河岸上星分異。』 問：『如何是學人自己？』師云：『何得問別人？』進云：『問又何妨？』師云：『爭怪山僧。』 問：『北斗藏身，意旨如何？』師云：『青山無異的，常伴白雲閑。』 問：『如是學人行履處？』師云：『三門前松徑里。』進云：『究竟又如何？』師云：『朝看群峰，夜窺星斗。』 問：『佛法畢竟成得什麼邊事？』師云：『好個問頭，無人答得。』進云：『和尚豈無方便？』師云：『云有出山勢，水無投澗聲。』 問：『如何是向上關捩子？』師云：『拔劍攪龍門。』問：『臨濟（Linji，禪宗大師）入門便喝，德山（Deshan，禪宗大師）入門便棒，未審意旨如何？』師云：『汝試舉臨濟、德山看。』學人便喝，師云：『放過一著。』學人無語，師便打。 問僧：『什麼處來？』僧便喝，師云：『何得容易？』僧擬議，師便打。 問新到僧：『近離什麼處？』進云：『江州。』師云：『來時主人萬福也無？』僧云：『道什麼？』師云：『耳聾耶？』僧云：『是何言歟？』師云：『近前來，向汝道。』僧近前，師云：『打底不遇作家，參堂去。』 廬山護國禪師（Lushan Huguo Chan Master） 上堂云：『有解問話者出來。』有僧便出來禮拜，師云：
【English Translation】 English version: 『I don't want to tell people,』 someone advanced, saying, 『Why is it like this?』 The Master said, 『Don't wash your dirty linen in public.』 Asked, 『What is the phrase of the abbot's ordinary conduct?』 He replied, 『Appoint people according to their abilities.』 Someone advanced, saying, 『In that case, the student has no share?』 The Master said, 『Your conscience is clear.』 Asked, 『What is True Emptiness?』 The Master said, 『On the bank of the Milky Way, the stars are distinctly different.』 Asked, 『What is the student's own self?』 The Master said, 『Why ask others?』 Someone advanced, saying, 『What harm is there in asking?』 The Master said, 『Don't blame this mountain monk.』 Asked, 『The Big Dipper hides its body, what is the meaning?』 The Master said, 『The green mountains are no different, always accompanied by idle white clouds.』 Asked, 『Where does the student thus walk?』 The Master said, 『In the pine path in front of the three gates.』 Someone advanced, saying, 『What is it ultimately like?』 The Master said, 『In the morning, look at the peaks; at night, peer at the stars.』 Asked, 『What ultimately comes of the Buddha-dharma?』 The Master said, 『A good question, no one can answer it.』 Someone advanced, saying, 『Does the abbot have no expedient means?』 The Master said, 『The clouds have the momentum to leave the mountain, the water makes no sound when plunging into the ravine.』 Asked, 『What is the upward turning point?』 The Master said, 『Draw the sword and stir up the Dragon Gate.』 Asked, 『Linji (Linji, a Chan master) shouts upon entering, Deshan (Deshan, a Chan master) strikes with a stick upon entering, what is the meaning?』 The Master said, 『You try to bring up Linji and Deshan.』 The student then shouted, the Master said, 『Let one move pass.』 The student was speechless, and the Master then struck. Asked a monk, 『Where do you come from?』 The monk then shouted, the Master said, 『Why so easily?』 The monk hesitated, and the Master then struck. Asked a newly arrived monk, 『Where did you recently leave?』 He advanced, saying, 『Jiangzhou.』 The Master said, 『Was the host well when you left?』 The monk said, 『What are you saying?』 The Master said, 『Are you deaf?』 The monk said, 『What words are these?』 The Master said, 『Come closer, I'll tell you.』 The monk came closer, the Master said, 『Striking misses the expert, go to the meditation hall.』 Chan Master Huguo of Mount Lu (Lushan Huguo Chan Master) Ascending the Dharma hall, he said, 『Let those who understand how to ask questions come forward.』 A monk then came forward and bowed, the Master said:
。來朝更獻楚王看。
問。久時不聞龍虎嘯。師登法座意如何 師云。月照寒潭影。白雲翳石棱。
問。如何是和尚家風 師云。到處似人 問。如何是性中相見底事 師云。過者邊來。
問。祖祖相傳。未審傳個什麼 師云。說得么 學云。和尚從何而得 師云。速禮三拜。
問。有問有答。捏目生華。不問不答時如何 師云。普天匝地 進云。畢竟事如何 師云。兩重公案。
問。萬法歸一。未審一歸何所 師云。陽氣發來無硬地。春晴[賏/(冗-幾+鳥)]谷正芬芳。
師上堂云。實際理地。不受一塵。佛事門中。不捨一法。又云。一法若有。毗盧隨在凡夫。萬法若無。普賢失其境界。諸上座。作么生理論。朝夕恁么上來。向諸上座說個什麼則得。若說三乘十二分教。自有座主律師。若說世諦因緣。又非僧家之所議。若論佛法。從上祖宗。多少佛法。可與評量。總不如是。須知各各當人分上事。作么生是諸上座分上事。知有。對眾吐露一個訊息。以表平生行腳。參善知識。具爍迦羅目。不被人謾。豈不快哉。還有么。良久。云。若無人出頭。買賣不當價。徒勞更商量。伏惟珍重。
師上堂。有僧問。如來為一大事因緣故。出現於世。和尚出世。以何法指示於人
【現代漢語翻譯】 來朝再獻給楚王觀看。
問：很久沒有聽到龍虎的嘯聲了，請問禪師登上法座的用意是什麼？ 師父說：月亮照在寒冷的深潭，留下倒影；白雲遮蔽著嶙峋的石棱。
問：什麼是和尚的家風？ 師父說：到處都像個人樣。 問：什麼是自性中相見的事情？ 師父說：從那邊過來。
問：祖祖相傳，不知道傳的是什麼？ 師父說：說得出來嗎？ 學人說：和尚從哪裡得到？ 師父說：快禮拜三下。
問：有問有答，眼花繚亂；不問不答時又如何？ 師父說：普天匝地。 進而言：究竟如何？ 師父說：兩重公案。
問：萬法歸一，不知道一歸向何處？ 師父說：陽氣發動時沒有堅硬的土地，春日晴朗，山谷正散發著芬芳。
師父上堂開示說：在實際的理地上，不接受一絲塵埃；在佛事門中，不捨棄一法。又說：如果有一法存在，Virocana（毗盧）佛也隨同在凡夫之中；如果萬法皆空，Samantabhadra（普賢）菩薩也失去了他的境界。各位，你們如何理論？早晚這樣上來，要和你們說什麼才好呢？如果說三乘十二分教，自有座主律師；如果說世俗的因緣，又不是僧家所應該議論的。如果談論佛法，從上代祖師以來，有多少佛法可以用來評量？總不如是。須知各人自己分內的事情。什麼是各位分內的事情？知道有，就對大眾吐露一個訊息，以此表明平生行腳，參訪善知識，具有爍迦羅目（明亮的眼睛），不被人欺騙，豈不快哉！還有人要問嗎？（停頓良久）說：如果沒有人出頭，買賣就不合算，徒勞地再商量。祝各位珍重。
師父上堂。有僧人問：如來因為一大事因緣的緣故，出現於世。和尚您出世，用什麼法來指示世人？
【English Translation】 Then present it to King Chu for his viewing.
Question: It has been a long time since we heard the roar of the dragon and tiger. What is the Master's intention in ascending the Dharma seat? The Master said: 'The moon reflects in the cold, deep pool; white clouds obscure the jagged edges of the rocks.'
Question: What is the family tradition of a monk? The Master said: 'Everywhere, acting like a human.' Question: What is the matter of seeing each other in one's nature? The Master said: 'Come from over there.'
Question: Passed down from ancestor to ancestor, I wonder what is being passed down? The Master said: 'Can it be spoken?' The student said: 'Where did the Master obtain it from?' The Master said: 'Quickly bow three times.'
Question: With questions and answers, the eyes are dazzled; what about when there are no questions and no answers? The Master said: 'The entire universe.' Further question: What is the ultimate matter? The Master said: 'A double case.'
Question: All dharmas return to one, I wonder where does the one return to? The Master said: 'When the yang energy arises, there is no hard ground; in the clear spring, the valleys are fragrant.'
The Master ascended the hall and said: 'In the realm of actual principle, not a single speck of dust is accepted; within the gate of Buddhist affairs, not a single dharma is abandoned.' He also said: 'If a single dharma exists, Virocana (毗盧) is also among ordinary beings; if all dharmas are empty, Samantabhadra (普賢) loses his realm.' All of you, how do you theorize? Coming up here morning and evening like this, what should I say to you? If I speak of the Three Vehicles and the Twelve Divisions of the Teachings, there are already lecturers and Vinaya masters; if I speak of worldly causes and conditions, it is not what monks should discuss. If we talk about the Buddha Dharma, since the ancestral masters of the past, how much Buddha Dharma can be used to evaluate? It is all not like that. You must know the matter that is each person's own responsibility. What is the matter that is each of your responsibilities? Knowing that there is, then reveal a message to the assembly, to show a lifetime of pilgrimage, visiting good teachers, possessing clear eyes (爍迦羅目), and not being deceived by others, wouldn't that be delightful! Is there anyone else who wants to ask?' (After a long pause) He said: 'If no one comes forward, the transaction is not worth it, it is futile to discuss further. I wish you all well.'
The Master ascended the hall. A monk asked: 'The Tathagata (如來) appeared in the world for the sake of a great matter and cause. When the Master appears in the world, what Dharma do you use to instruct people?'
師云。太陽門下威音的 進云。恁么則和尚不虛出世也 師云。當胸不握節。語氣不慚惶 問。如何是世尊不說說 師云。言中須辨響。
問。如何是和尚尋常說法底口 師云。舌拄上腭 進云。恁么則不從人得也 師云。即今事又作么生 學人無語 師云。掠虛漢。
問。佛未出世時如何 師云。云遮海門樹 進云。出世后如何 師云。擘破鐵圍山。
廬山慶雲禪師
上堂云。古人道。盡令提綱。不寒天下人口。諸上座。既是盡令提綱。為什麼不寒天下人口。古人恁么道。大似不知時。然雖如是。若是上上之流。不拘此限。未證據者。不妨疑著。有不疑著底。不顧危亡。試對眾施呈看。
時有僧出禮拜 師便打 問。佛令祖令師已委。向上機鋒意如何 師云。令 學人未曉。如何指示 師云。收。
問。如何是諸佛出身處 師云。古木堂前石師子 進云。意旨如何 師云。生獰不似他。
問。如何是學人行李處 師云。青松綠竹下。
問。如何是祖師西來意 師云。庭前無狗樹。
問。如何是佛 師云。風吹古岸柳依依。
問。佛意祖意。是同是別 師云。青山常伴白雲閑 問。如何是佛法大意 師云。和泥合水。
問。久負勿絃琴。請師彈
【現代漢語翻譯】 現代漢語譯本 師父說：『在太陽門下，威音王佛（過去佛名）也得低頭。』 僧人進而言：『既然如此，那麼和尚您出世就沒有白費了。』 師父說：『胸懷坦蕩，言語自然不慚愧。』 問：『什麼是世尊不說之說？』 師父說：『言語之中須辨別其真意。』
問：『什麼是和尚您平常說法的口？』 師父說：『舌頭抵住上顎。』 僧人進而言：『既然如此，那麼就是不從他人處得來的了？』 師父說：『現在這件事又該如何處理？』 學人無言以對。 師父說：『真是個只會耍嘴皮子的傢伙。』
問：『佛未出世時是什麼樣子？』 師父說：『雲彩遮蔽著海邊的樹木。』 僧人進而言：『出世后又是什麼樣子？』 師父說：『劈開鐵圍山（佛教傳說中的山）。』
廬山慶雲禪師
上堂開示說：『古人說，全部都提綱挈領，也不能讓天下所有人都感到溫暖。各位，既然是全部都提綱挈領，為什麼不能讓天下所有人都感到溫暖呢？古人這樣說，好像是不知時宜。雖然如此，如果是上上根器的人，就不受這種限制。沒有證悟的人，不妨對此產生疑問。有不產生疑問的人，就不顧危險，試著當衆展示一下。』
當時有個僧人出來禮拜，師父就打了他。問：『佛的教令、祖師的教令，我已經明白了，向上超越的機鋒是什麼意思？』 師父說：『令（命令，這裡指當下）。』 學人還不明白，問：『如何指示？』 師父說：『收（放下）。』
問：『什麼是諸佛出身的地方？』 師父說：『古老殿堂前的石獅子。』 僧人進而言：『其中意旨是什麼？』 師父說：『生猛兇惡不像其他的（獅子）。』
問：『什麼是學人安身立命的地方？』 師父說：『青松綠竹之下。』
問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』 師父說：『庭院前沒有狗樹（一種樹名）。』
問：『什麼是佛？』 師父說：『風吹拂著古老的河岸，柳樹依依擺動。』
問：『佛意和祖意，是相同還是不同？』 師父說：『青山常伴白雲，悠閒自在。』 問：『什麼是佛法的大意？』 師父說：『和泥合水（比喻融合統一）。』
問：『塵封已久的無絃琴，請師父彈奏。』
【English Translation】 English version The Master said, 'Under the Sun Gate, even Weiyin Wang Buddha (a Buddha from the past) must bow his head.' The monk advanced, 'If that's so, then the abbot's appearance in the world is not in vain.' The Master said, 'With a clear conscience, one's words are naturally without shame.' Asked, 'What is the World Honored One's speech that is not speech?' The Master said, 'Within words, one must discern the resonance.'
Asked, 'What is the abbot's usual mouth for expounding the Dharma?' The Master said, 'The tongue presses against the upper palate.' The monk advanced, 'If that's so, then it's not obtained from others?' The Master said, 'What about the matter at hand right now?' The student was speechless. The Master said, 'A mere pretender.'
Asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'Clouds obscure the trees by the sea gate.' The monk advanced, 'What was it like after he appeared in the world?' The Master said, 'Splitting open Mount Iron Ring (a mountain in Buddhist legends).'
Zen Master Qingyun of Mount Lu
Ascending the Dharma hall, he said, 'The ancients said, 'Exhaustively grasping the essentials will not warm the mouths of all people under heaven.' Monks, since it's exhaustively grasping the essentials, why doesn't it warm the mouths of all people under heaven? The ancients spoke like this, seemingly unaware of the times. Even so, if one is of the highest caliber, they are not bound by this limitation. Those who have not yet attained evidence may as well doubt this. Those who do not doubt, disregarding danger, try to demonstrate it before the assembly.'
At that time, a monk came forward to bow, and the Master struck him. Asked, 'The Buddha's decree and the Patriarch's decree I already understand. What is the meaning of the upward-reaching critical moment?' The Master said, 'Command (referring to the present moment).' The student still didn't understand, and asked, 'How to indicate?' The Master said, 'Withdraw (put it down).'
Asked, 'What is the place from which all Buddhas emerge?' The Master said, 'The stone lion in front of the ancient hall.' The monk advanced, 'What is the meaning?' The Master said, 'Ferocious and unlike the others (lions).'
Asked, 'What is the student's place of dwelling?' The Master said, 'Beneath the green pines and bamboo.'
Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The Master said, 'There is no dogwood tree (a type of tree) in front of the courtyard.'
Asked, 'What is Buddha?' The Master said, 'The wind blows on the ancient bank, the willows sway gently.'
Asked, 'Are the Buddha's intention and the Patriarch's intention the same or different?' The Master said, 'Green mountains always accompany white clouds, leisurely and free.' Asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Mixing mud and water (a metaphor for integration and unity).'
Asked, 'The stringless zither has been silent for a long time, please Master play it.'
一曲 師云。不是鐘子期。聵人徒側耳。
問。如何是透法身句 師云。泥多佛大 進云。向上更有事也無 師云。有 如雲。如何是向上事 師云。麻筋灰紙。
問僧。什麼處來 僧云。洪州來 師云。什麼處過夏 僧云。翠巖 師云。踏破多少草鞋 僧無語 師云。參眾去。
問僧。不跨石門句作么生道 僧云。放專甲過。有個道處 師云。放汝過。作么生道 僧珍重。便出去 師云。老僧今日失利 師上堂云。朝日上來下去。有什麼了期。自是諸上座在寒暑之間。眾生界內。汝還知么。先聖建立門庭。分為五種。蓋為見解不等。悟有淺深。且眾生界是無明煩惱。人我貢高。熾然無間。深淪六趣。所以諸聖開方便門。示教化路。故有等差。若是未明自性底人。在於閻浮寒暑境界。常懷疑惑。他聖人見個什麼道理。便證如如自在。所以親近知識。曉夜抉擇。得自己分明。子無生死。本來清凈。
若是未明得自己。又不能了悟一切塵勞。不知他聖人證入之門。便有諸方善知識與你諸人閑種種法門。于眾生界。示汝自性。及外客塵。一時遣蕩。得大安樂。令人知有一切萬法種種差別。通明無滯。若不如是。只明得自己。不知有萬法。不得法空。無有通變。所作不得自在。於十二時中被諸境執。
【現代漢語翻譯】 現代漢語譯本 一曲，師父說：『不是鐘子期（春秋時期楚國人，善於音樂，後用來比喻知音），耳聾的人徒然側耳傾聽。』
問：『如何是透法身句？』（法身指佛的真身，透法身句指能夠徹底領悟佛法真諦的語句）師父說：『泥多佛大。』進而言之：『向上更有事也無？』（向上指超越目前境界，更進一步的修行）師父說：『有。』（有，指還有更高的境界）又問：『如何是向上事？』師父說：『麻筋灰紙。』（麻筋灰紙，比喻毫無價值的東西，意指超越一切有形之物）
問僧人：『什麼地方來？』僧人說：『洪州（今江西一帶）來。』師父說：『什麼地方過夏？』僧人說：『翠巖（山名）。』師父說：『踏破多少草鞋？』（意指修行經歷）僧人無語。師父說：『參眾去。』（去參與大眾修行）
問僧人：『不跨石門句作么生道？』（石門句指關鍵的、難以逾越的語句）僧人說：『放專甲過。有個道處。』（專甲指通行證，意指找到突破口）師父說：『放汝過。作么生道？』（即使放你過去，又該如何表達？）僧人珍重（行禮），便出去。師父說：『老僧今日失利。』（我今天輸了）師父上堂說法：『朝日上來下去，有什麼了期？』（太陽每天升起落下，有什麼盡頭？）自是諸上座在寒暑之間，眾生界內。（你們這些修行人在寒暑交替、眾生世界中）汝還知么？（你們知道嗎？）先聖建立門庭，分為五種，蓋為見解不等，悟有淺深。（過去的聖人建立不同的修行法門，分為五種，是因為人們的見解不同，領悟有深淺）且眾生界是無明煩惱，人我貢高，熾然無間，深淪六趣。（眾生世界充滿無明煩惱，人與人之間貢高我慢，這些煩惱熾盛不斷，使人深陷六道輪迴）所以諸聖開方便門，示教化路，故有等差。（所以聖人們開啟各種方便之門，指明教化的道路，因此有不同的層次）若是未明自性底人，在於閻浮寒暑境界，常懷疑惑。（如果是不明白自性的人，在世俗的寒暑變化中，常常心懷疑惑）他聖人見個什麼道理，便證如如自在？（聖人看到了什麼道理，就能證得如如不動、自在解脫的境界？）所以親近知識，曉夜抉擇，得自己分明，子無生死，本來清凈。（所以要親近善知識，日夜精進，才能明白自己的本性，了悟本性無生無死，本來清凈）
若是未明得自己，又不能了悟一切塵勞，不知他聖人證入之門，便有諸方善知識與你諸人閑種種法門。（如果不能明白自己的本性，又不能領悟一切世俗煩惱的虛幻，不知道聖人證悟的途徑，那麼各地的善知識就會為你們講述各種法門）于眾生界，示汝自性，及外客塵，一時遣蕩，得大安樂。（在眾生世界中，向你們揭示自性，以及外來的客塵煩惱，將它們一起清除，從而獲得大安樂）令人知有一切萬法種種差別，通明無滯。（使人明白一切萬法的種種差別，通達明瞭，沒有阻礙）若不如是，只明得自己，不知有萬法，不得法空，無有通變。（如果不是這樣，只明白自己的本性，卻不知道萬法的存在，就不能證得法空，沒有通達變化的智慧）所作不得自在，於十二時中被諸境執。（所作所為不能自在，時時刻刻被各種境界所束縛）
【English Translation】 English version A melody. The master said, 'Not Zhong Ziqi (a person in the Spring and Autumn Period of the State of Chu, good at music, later used as a metaphor for a soulmate), deaf people only prick up their ears in vain.'
Asked, 'What is the phrase that penetrates the Dharmakaya?' (Dharmakaya refers to the true body of the Buddha, and the phrase that penetrates the Dharmakaya refers to the phrase that can thoroughly understand the true meaning of the Dharma) The master said, 'More mud, bigger Buddha.' Further asked, 'Is there anything more beyond?' (Beyond refers to transcending the current state and further practice) The master said, 'Yes.' (Yes, meaning there is a higher state) Asked again, 'What is the matter beyond?' The master said, 'Hemp fiber ash paper.' (Hemp fiber ash paper, a metaphor for worthless things, meaning transcending all tangible things)
Asked a monk, 'Where are you from?' The monk said, 'From Hongzhou (now around Jiangxi).' The master said, 'Where did you spend the summer?' The monk said, 'Cuiyan (mountain name).' The master said, 'How many straw sandals have you worn out?' (Referring to the experience of practice) The monk was speechless. The master said, 'Go join the assembly.' (Go participate in the practice of the masses)
Asked a monk, 'How do you speak the phrase without crossing the Stone Gate?' (The Stone Gate phrase refers to a key, insurmountable phrase) The monk said, 'Let the special pass go through. There is a place to speak.' (Special pass refers to a pass, meaning finding a breakthrough) The master said, 'Let you pass. How do you speak?' (Even if I let you pass, how should you express it?) The monk paid respect (saluted) and went out. The master said, 'The old monk lost today.' (I lost today) The master went to the hall to preach: 'The rising and falling of the sun, what is the end?' (The sun rises and falls every day, what is the end?) It is you all sitting here between the cold and heat, within the realm of sentient beings. (You practitioners are in the alternation of cold and heat, in the world of sentient beings) Do you know? (Do you know?) The ancient sages established schools, divided into five kinds, because the views are different, and the understanding is shallow and deep. (The past sages established different practice methods, divided into five kinds, because people's views are different, and the understanding is shallow and deep) Moreover, the realm of sentient beings is ignorance and煩惱(troubles), arrogance of self and others, blazing without interruption, deeply sinking into the six realms. (The world of sentient beings is full of ignorance and troubles, arrogance between people, these troubles are blazing constantly, making people deeply trapped in the six realms of reincarnation) Therefore, the sages opened convenient doors, showing the path of teaching, so there are differences. (Therefore, the sages opened various convenient doors, pointing out the path of teaching, so there are different levels) If it is a person who does not understand his own nature, in the realm of Jambudvipa (world) cold and heat, he is always suspicious. (If it is a person who does not understand his own nature, in the secular changes of cold and heat, he is always suspicious) What kind of truth did the sages see, and then they proved suchness and freedom? (What kind of truth did the sages see, and then they can prove the state of suchness and freedom?) Therefore, get close to knowledge, make decisions day and night, get your own clear, children have no birth and death, originally pure. (Therefore, we must be close to good knowledge, be diligent day and night, in order to understand our own nature, and realize that the original nature is unborn and immortal, originally pure)
If you do not understand yourself, and you cannot understand all the dust and labor, and you do not know the door of the sages' entry, then there will be good knowledge from all directions to tell you all kinds of Dharma. (If you can't understand your own nature, and you can't understand the illusion of all worldly troubles, and you don't know the way of the sages' enlightenment, then the good knowledge from all over will tell you all kinds of Dharma) In the realm of sentient beings, show you your own nature, and the external dust, and send them away at the same time, and get great peace. (In the world of sentient beings, reveal to you your own nature, and the external dust troubles, and clear them together, so as to obtain great peace) Let people know all the differences of all dharmas, and be clear and unobstructed. (Make people understand all the differences of all dharmas, be clear and unobstructed) If it is not like this, only understand yourself, do not know that there are all dharmas, do not get the emptiness of the Dharma, and there is no transformation. (If it is not like this, only understand your own nature, but do not know the existence of all dharmas, then you cannot prove the emptiness of the Dharma, and there is no wisdom to understand the changes) What you do is not free, and you are bound by all realms in the twelve hours. (What you do is not free, and you are bound by all kinds of realms all the time)
不能免離。蓋是見處偏枯。一期被他學家問著。眼目定動。便生煩惱。
如今奉勸諸人。但於十二時中不依倚一物。但自無事。從上來明昧一時放卻。自立其志。泯絕諸緣。休歇根門。于見聞覺知無纖毫可幻。方可有出身之路。直須努力。莫更因循。只么空過。須更便是來生。古人向道。此身不向今身度。更向何身度此身。可惜父母所生髮膚之體。一念若失。千生萬劫。不復人身。久立。珍重。
僧問。十二時中如何用心。不被諸境惑 師云。巍巍堂堂 進云。爭奈目前何。 師云。苦心更有苦。
問。三乘十二分教即不問。如何是直截根源 師云。十進九退 學云。如何則是 師云。何日得休時。
問。如何是佛事門中不捨一法 師云。放一捉一。
問。一言道斷時如何 師云。未是極則處 進云。如何是極則處 師云。冬后一陽生。
師早參上堂。云。吾有一語。對面分付。若人不會。四天東土。良久。云。直下省力。便恁么承當得去。早是不著便漢。久立。
僧問。坐斷毗盧頂。不稟釋迦文時如何 師云。老僧一𨁝跳三千里。是汝鼻孔翻轉眼睫里。汝又作么生 學云。和尚何得特地 師云。還我話頭來 僧無語 師便打。
問。如何是第一義 師云。問底是
第幾義 學云。特伸請益 師云。將為西天來。
問。教中有言。止止不須說。我法妙難思。如何是難思底事 師云。不是阇梨問。老僧也不知 學云。如何得受持去 師云。朝看雲霞秀。暮聽澗水冷。
問。如何是衲衣下事 師云。千山銷斷云 問。如何是向上一路 師云。或進或退 進云。為甚或進或退 師云。眼不見鼻 問。諸法實相義。和尚如何說 師云。口掛東壁上。
天聖廣燈錄卷第十九
(都句當藏主沙門 介先)。
(都勸首住持傳法廣惠大師 達杲)。
(前都勸首住持傳法惠空大師 仲真)。 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十 ［宋勒］
岳州永福院朗禪師
上堂云。妙用無差。人心各異。諸法同體。情見有殊。欲得親切。但離妄念。一毫盡除。眾累自圓。何須晝夜妄求諸趣。如今向諸禪德道。直下無事。早相埋沒。何況多途。卻成增疾。若是衲僧門下。如何湊泊。還有會者么。出來對眾說看。
時有僧出禮拜 師云。山僧失利 問。師唱宗風事。演法嗣何人 師云。靈山親受記。迦葉最為初 進云。恁么則雲門親嫡子。雪嶺正玄孫 師云。饒你強記得。朱必便為親 學云。
【現代漢語翻譯】 現代漢語譯本 學人問：『什麼是第一義？』 禪師說：『特別前來請教。』 禪師說：『還以為你是從西天來的。』
學人問：『經教中有話說：「止止不須說，我法妙難思。」什麼是難以思議的道理？』 禪師說：『不是你問的，老僧也不知道。』 學人問：『如何才能領受並堅持下去？』 禪師說：『早上看雲霞絢麗，晚上聽澗水清冷。』
學人問：『什麼是衲衣下的事？』 禪師說：『千山消散雲霧。』 學人問：『什麼是向上的一條路？』 禪師說：『或進或退。』 學人問：『為什麼或進或退？』 禪師說：『眼不見鼻。』 學人問：『諸法實相（諸法真實不虛的體性）的意義，和尚您怎麼說？』 禪師說：『口掛在東墻上。』
《天聖廣燈錄》卷第十九
（都句當藏主沙門 介先）
（都勸首住持傳法廣惠大師 達杲）
（前都勸首住持傳法惠空大師 仲真）
《卍新續藏》第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第二十 ［宋勒］
岳州永福院朗禪師
上堂說法：『妙用沒有差別，人心各有不同。諸法本體相同，情見卻有差異。想要親切體會，只要離開妄念。一毫妄念都消除，各種累贅自然圓滿。何須晝夜妄求各種境界。如今我對各位禪德說，當下無事，早就互相埋沒了。何況多走彎路，反而增加病癥。如果是衲僧門下，如何安身立命？有誰明白嗎？出來當衆說說看。』
當時有個僧人出來禮拜，禪師說：『山僧我失算了。』 學人問：『禪師您宣揚宗風，演法的繼承人是誰？』 禪師說：『靈山會上親自接受佛的授記，迦葉（Mahākāśyapa，釋迦摩尼十大弟子之一，頭陀第一）最為開始。』 學人說：『這樣說來，您是雲門（Yunmen，雲門宗創始人）的親生嫡子，雪嶺（雪峰義存，禪宗大師）的正牌玄孫。』 禪師說：『饒你強行記住，朱姓未必就是親人。』 學人說：
【English Translation】 English version A student asked: 'What is the first meaning?' The Zen master said: 'Especially come to ask for instruction.' The Zen master said: 'I thought you were coming from the Western Heaven.'
A student asked: 'There is a saying in the teachings: "Stop, stop, no need to speak, my Dharma is wonderfully difficult to conceive." What is the matter that is difficult to conceive?' The Zen master said: 'If it's not you asking, this old monk doesn't know either.' A student asked: 'How can one receive and uphold it?' The Zen master said: 'In the morning, look at the beautiful clouds and mist; in the evening, listen to the cold stream water.'
A student asked: 'What is the matter under the patched robe?' The Zen master said: 'A thousand mountains dissolve the clouds.' A student asked: 'What is the upward path?' The Zen master said: 'Sometimes advancing, sometimes retreating.' The student asked: 'Why sometimes advancing, sometimes retreating?' The Zen master said: 'The eyes do not see the nose.' A student asked: 'The meaning of the true aspect of all dharmas (Śūnyatā, the emptiness of all phenomena), how does the venerable one explain it?' The Zen master said: 'The mouth hangs on the east wall.'
Tiansheng Guangdenglu, Volume 19
(Du Ju Dang, Abbot Shramana Jiexian)
(Du Quanshou, Abbot, Dharma-transmitting Great Master Guanghui, Dagao)
(Former Du Quanshou, Abbot, Dharma-transmitting Great Master Huikong, Zhongzhen)
Supplement to the Wanxu Zang, Volume 78, No. 1553, Tiansheng Guangdenglu
Tiansheng Guangdenglu, Volume 20 [Song Le]
Zen Master Lang of Yongfu Monastery, Yuezhou
Ascending the hall, he said: 'The wonderful function is without difference, but people's minds are different. All dharmas have the same essence, but emotional views are different. If you want to experience it intimately, just leave behind deluded thoughts. If even a hair's breadth of delusion is removed, all burdens will naturally be fulfilled. Why seek various realms day and night in vain? Now I say to all of you Zen practitioners, there is nothing to do right now, and you have long been buried in it. Moreover, taking many detours only increases the illness. If you are under the gate of a mendicant monk, how do you settle down? Is there anyone who understands? Come out and speak to the assembly.'
At that time, a monk came out and bowed. The Zen master said: 'This mountain monk has lost.' A student asked: 'The Zen master proclaims the affairs of the school's style, who is the Dharma successor who propagates the Dharma?' The Zen master said: 'He personally received the prediction on Ling鷲 Mountain (Vulture Peak), and Kāśyapa (Mahākāśyapa, one of the ten major disciples of Shakyamuni, foremost in ascetic practices) was the first.' The student said: 'In that case, you are the direct descendant of Yunmen (Yunmen, founder of the Yunmen School), and the true great-grandson of Xueling (Xuefeng Yicun, a Zen master).' The Zen master said: 'Even if you forcibly remember it, someone with the surname Zhu may not necessarily be a relative.' The student said:
爭奈大眾何 師云。只見錐頭利。那知鑿頭方。
問。如何是新開境 師云。洞庭湖裡看金鵝 進云。如何是境中人 師云。岳陽城畔雙把手。
問。一佛出世時如何 師云。合掌念觀音 進云。出世后如何 師云。頂上掛數珠。
問。如何是祖師西來意 師云。瀟湘岸上雪蹄蹤。
問。佛魔不到處。如何辨來機 師云。望月摘干宿。失腳到楊州。
問。牛頭未見四祖時如何 師云。頭戴朝天帽。身披四䙡衣 進云。見后如何 師云。手把虬龍杖。點出異人機。
問。三乘十二分教即不問。如何是和尚一句 師以拄杖面前劃一劃 學人擬議 師云。還我一句來。
師問僧。什麼處來 僧云。南嶽來 師云。還見五百羅漢么 僧云。用見作什麼 師云。石橋成兩段。汝又作么生 僧無語 師云。參眾去 問僧。什麼處來 僧云。德山來 師云。德山老人道什麼 僧云。和尚道什麼 師云。汝且道洞庭水深多少 僧無語 師便打。
又云。汝還知落處也無 僧云。不知 師云。一不成。兩不是。參眾去。
師問僧。汝是什麼處人事 僧云。荊南人 師云。還過公安渡也無 僧云。過公安渡 師云。汝何不判公驗 僧云。和尚何得特地 師云。爭奈岳陽關頭何 僧
無語 師便打。
問僧。近離什麼處 僧云。德山 師云。將得什麼來 僧近前不審 師云。踏破草鞋。參堂去。
郢州芭蕉山弘義禪師
上堂。有僧問。如何是佛 師云。山青水淥。
問。如何是色心不二 師云。來言深辨。
問。如何是最初一句 師云。舉起分明 進云。如何領會 師云。蘇嚕㗭哩。
問。學人非時上來。請師一接 師云。汝是什麼處人 學云。河北人 師云。不易過黃河。
郢州趙橫山禪師
上堂。有僧問。先師道。日裡看山。意旨如何 師云。老僧今日困。
問。十二時中如何用心 師云。長連床上。吃粥吃飯。
問。古人說不到處。請師道 師云。道什麼 僧又再問 師云。賺殺人 問。如何是諸佛師 師云。平地看高原。
郢州纂子山庵主
師見僧。問。什麼處來 僧云。復州來 師云。還逢見達磨么 僧云。達磨即不見。卻見個庵主 師云。你向他道什麼 僧云。今年好春雨 師云。你為什麼腦後出 僧云。恰是 師云。更𨁝跳。
問。如何是透法身句 師云。朝看東南。暮看西北。
問。如何是和尚接人一句 師云。下坡不走 僧云。莫便是接人句也無 師云。后度難逢。
信州西
【現代漢語翻譯】 現代漢語譯本 （禪師）無語，便打（僧人）。
（禪師）問僧人：『最近從什麼地方離開？』僧人說：『德山（Deshan）。』（禪）師說：『帶來了什麼？』僧人走上前去，沒有明白（禪師的意思）。（禪）師說：『踏破了草鞋，去參堂吧。』
郢州（Yingzhou）芭蕉山（Bajiaoshan）弘義禪師（Hongyi Chanshi）
上堂說法。有僧人問：『什麼是佛？』（禪）師說：『山青水綠。』
問：『如何是色（rupa）心（citta）不二？』（禪）師說：『來言深辨。』
問：『如何是最初一句？』（禪）師說：『舉起分明。』（僧人）進而言：『如何領會？』（禪）師說：『蘇嚕㗭哩（sū lū xī lī）。』
問：『學人非時上來，請（禪）師一接。』（禪）師說：『你是什麼地方人？』學人說：『河北人。』（禪）師說：『不易過黃河。』
郢州（Yingzhou）趙橫山禪師（Zhaohongshan Chanshi）
上堂說法。有僧人問：『先師道：日裡看山，意旨如何？』（禪）師說：『老僧今日困。』
問：『十二時中如何用心？』（禪）師說：『長連床上，吃粥吃飯。』
問：『古人說不到處，請（禪）師道。』（禪）師說：『道什麼？』僧人又再問。（禪）師說：『賺殺人。』問：『如何是諸佛師？』（禪）師說：『平地看高原。』
郢州（Yingzhou）纂子山庵主（Zuanzishan Anzhu）
（禪）師見僧人，問：『什麼地方來？』僧人說：『復州（Fuzhou）來。』（禪）師說：『還逢見達磨（Damo，Bodhidharma）么？』僧人說：『達磨即不見，卻見個庵主。』（禪）師說：『你向他道什麼？』僧人說：『今年好春雨。』（禪）師說：『你為什麼腦後出？』僧人說：『恰是。』（禪）師說：『更𨁝跳。』
問：『如何是透法身句？』（禪）師說：『朝看東南，暮看西北。』
問：『如何是和尚接人一句？』（禪）師說：『下坡不走。』僧人說：『莫便是接人句也無？』（禪）師說：『后度難逢。』
信州（Xinzhou）西
【English Translation】 English version The master was speechless and struck (the monk).
The master asked a monk: 'Where have you come from recently?' The monk said: 'Deshan (德山).' The master said: 'What did you bring?' The monk stepped forward, not understanding (the master's meaning). The master said: 'Having worn out your straw sandals, go to the meditation hall.'
Zen Master Hongyi (弘義禪師) of Mount Bajiao (芭蕉山) in Yingzhou (郢州)
Ascending the hall to preach. A monk asked: 'What is Buddha?' The master said: 'Green mountains and clear waters.'
Asked: 'What is the non-duality of rupa (色) and citta (心)?' The master said: 'Profoundly discern the words that come.'
Asked: 'What is the initial phrase?' The master said: 'Clearly raise it up.' (The monk) further asked: 'How should I understand it?' The master said: 'Sū lū xī lī (蘇嚕㗭哩).'
Asked: 'The student comes up at an inopportune time, please receive me, master.' The master said: 'Where are you from?' The student said: 'I am from Hebei.' The master said: 'It is not easy to cross the Yellow River.'
Zen Master Zhaohongshan (趙橫山禪師) of Yingzhou (郢州)
Ascending the hall to preach. A monk asked: 'The former master said: 'Looking at the mountain during the day,' what is the meaning?' The master said: 'This old monk is sleepy today.'
Asked: 'How should one apply the mind throughout the twelve periods of the day?' The master said: 'On the long meditation bed, eating congee and rice.'
Asked: 'Please, master, speak of what the ancients could not speak of.' The master said: 'Speak of what?' The monk asked again. The master said: 'Deceiving people to death.' Asked: 'What is the teacher of all Buddhas?' The master said: 'Looking at the high plateau from flat ground.'
The Hermit (庵主) of Mount Zuanzi (纂子山) in Yingzhou (郢州)
The master saw a monk and asked: 'Where have you come from?' The monk said: 'From Fuzhou (復州).' The master said: 'Did you happen to meet Damo (達磨, Bodhidharma)?' The monk said: 'I didn't see Damo, but I did see a hermit.' The master said: 'What did you say to him?' The monk said: 'This year's spring rain is good.' The master said: 'Why does it come out from behind your head?' The monk said: 'Exactly.' The master said: 'Jump even higher.'
Asked: 'What is the phrase that penetrates the Dharmakaya?' The master said: 'Look southeast in the morning, and northwest in the evening.'
Asked: 'What is the phrase of the abbot receiving people?' The master said: 'Don't walk downhill.' The monk said: 'Could that be the phrase for receiving people?' The master said: 'It is difficult to encounter a future crossing.'
West of Xinzhou (信州)
禪欽禪師
上堂。有僧問。如何是透法身句 師云。青山不掛劍。
問。法雨普沾於此日。向上宗風又若何 師云。太陽看古碑。
問。古殿興時如何 師云。一回春到一回新。
問。如何是涵蓋乾坤句 師云。天上有星皆拱北。
問。如何是截斷眾流句 師云。大地坦然平。
問。如何是隨波逐浪句 師云。春生夏長。
廬州東天王廣慈禪師
有僧問。向上宗乘。請師舉唱 師云。止。止。不須說 進云。學人未曉。乞師再指 師云。云有出山勢。水無投澗聲。
問。如何是祖師西來意 師云。普天匝地。
問。如何是迦葉心燈 師云。月似羅中鏡。
問。如何是迦葉手傳衣 師云。黃河三千年一度清。
廬州南天王海禪師
有僧問。如何是吹毛劍 師云。瓦解冰消 進云。用者如何 師云。拽。
問。如何是一體真如 師云。五郎手裡鐵彈子。
問。如何是西來意 師云。驚天動地。
問。十度發言九度休時如何 師云。口邊生荊棘 進云。如何免得此過 師云。半路好抽身。
廬州北天王微禪師
僧問。如何是佛法大意 師云。特地使人愁 進云。為什麼卻如此 師便打。
問。如何
【現代漢語翻譯】 現代漢語譯本 禪欽禪師
上堂。有僧人問：『如何是透法身句？』（如何是徹悟法身的關鍵語句？） 禪師說：『青山不掛劍。』（青山無需掛劍。）
問：『法雨普沾於此日，向上宗風又若何？』（今日佛法如雨般普降，向上之宗風又將如何發展？） 禪師說：『太陽看古碑。』（太陽照耀著古老的石碑。）
問：『古殿興時如何？』（古老的殿宇興盛之時是怎樣的？） 禪師說：『一回春到一回新。』（每當春天來臨，一切都煥然一新。）
問：『如何是涵蓋乾坤句？』（如何是涵蓋整個宇宙的關鍵語句？） 禪師說：『天上有星皆拱北。』（天上的星星都拱衛著北極星。）
問：『如何是截斷眾流句？』（如何是截斷所有流的關鍵語句？） 禪師說：『大地坦然平。』（大地平坦而開闊。）
問：『如何是隨波逐浪句？』（如何是隨波逐流的關鍵語句？） 禪師說：『春生夏長。』（春天生長，夏天滋長。）
廬州東天王廣慈禪師
有僧人問：『向上宗乘，請師舉唱。』（請禪師開示向上之宗乘。） 禪師說：『止。止。不須說。』（停止。停止。不必多說。） 僧人進一步問：『學人未曉，乞師再指。』（學人還不明白，請禪師再次指點。） 禪師說：『云有出山勢，水無投澗聲。』（云有衝出山峰的氣勢，水卻悄無聲息地流入山澗。）
問：『如何是祖師西來意？』（什麼是祖師西來的真意？） 禪師說：『普天匝地。』（遍佈整個宇宙。）
問：『如何是迦葉心燈？』（什麼是迦葉的心燈？） 禪師說：『月似羅中鏡。』（月亮就像絲綢中的鏡子。）
問：『如何是迦葉手傳衣？』（什麼是迦葉親手相傳的衣缽？） 禪師說：『黃河三千年一度清。』（黃河三千年才清澈一次。）
廬州南天王海禪師
有僧人問：『如何是吹毛劍？』（什麼是吹毛劍？） 禪師說：『瓦解冰消。』（像瓦片破碎，冰雪消融。） 僧人進一步問：『用者如何？』（使用者又該如何？） 禪師說：『拽。』（拉。）
問：『如何是一體真如？』（什麼是一體真如？） 禪師說：『五郎手裡鐵彈子。』（五郎手中的鐵彈子。）
問：『如何是西來意？』（什麼是西來意？） 禪師說：『驚天動地。』（驚天動地。）
問：『十度發言九度休時如何？』（十次想說話，九次都停止時，該如何是好？） 禪師說：『口邊生荊棘。』（嘴邊長滿了荊棘。） 僧人進一步問：『如何免得此過？』（如何才能避免這種過失？） 禪師說：『半路好抽身。』（最好半路就抽身離開。）
廬州北天王微禪師
僧人問：『如何是佛法大意？』（什麼是佛法的大意？） 禪師說：『特地使人愁。』（特意使人感到憂愁。） 僧人進一步問：『為什麼卻如此？』 禪師便打了他。
問：『如何…'
【English Translation】 English version Zen Master Qianqin
The Master ascended the hall. A monk asked, 'What is the phrase that penetrates the Dharmakaya (Dharmakaya: the body of the Buddha's teachings, the ultimate reality)?' The Master said, 'Green mountains do not hang swords.'
Asked, 'The Dharma rain universally moistens this day; what about the upward-moving tradition?' The Master said, 'The sun gazes upon ancient steles.'
Asked, 'What is it like when an ancient temple flourishes?' The Master said, 'Each spring arrives, each time anew.'
Asked, 'What is the phrase that encompasses the universe?' The Master said, 'The stars in the sky all revolve around the North Star.'
Asked, 'What is the phrase that cuts off the flow of all streams?' The Master said, 'The great earth is level and vast.'
Asked, 'What is the phrase that follows the waves?' The Master said, 'Spring is born, summer grows.'
Zen Master Guangci of Eastern Heavenly King of Luzhou
A monk asked, 'The upward-moving tradition, please Master expound it.' The Master said, 'Stop. Stop. No need to speak.' The monk further asked, 'This student does not understand; I beg the Master to point it out again.' The Master said, 'Clouds have the momentum to leave the mountains; water makes no sound entering the ravine.'
Asked, 'What is the meaning of Bodhidharma's (Bodhidharma: the first patriarch of Zen Buddhism) coming from the West?' The Master said, 'Universally covering heaven and earth.'
Asked, 'What is Kashyapa's (Kashyapa: one of the principal disciples of Gautama Buddha) mind-lamp?' The Master said, 'The moon is like a mirror in silk.'
Asked, 'What is Kashyapa's robe passed down by hand?' The Master said, 'The Yellow River clears once every three thousand years.'
Zen Master Hai of Southern Heavenly King of Luzhou
A monk asked, 'What is the hair-splitting sword?' The Master said, 'Tiles shatter, ice melts.' The monk further asked, 'How does one use it?' The Master said, 'Pull!'
Asked, 'What is the One True Thusness (Tathata: suchness, the ultimate nature of reality)?' The Master said, 'The iron pellet in Wu Lang's hand.'
Asked, 'What is the meaning of coming from the West?' The Master said, 'Earth-shattering, heaven-shaking.'
Asked, 'What is it like when one starts to speak ten times but stops nine times?' The Master said, 'Thorns grow around the mouth.' The monk further asked, 'How can one avoid this fault?' The Master said, 'It's best to withdraw halfway.'
Zen Master Wei of Northern Heavenly King of Luzhou
A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Specifically causing people to worry.' The monk further asked, 'Why is it like this?' The Master then struck him.
Asked, 'How is...'
是東西密相付 師云。古今人罔措。
問。文殊與維摩對談何事 師云。聽 學云。未曉如何得親切去 師云。響。
問。如何是一大藏教 師云。高座不曾登 進云。登后如何 師云。三段不同。
筠州黃檗山禪師
僧問。如何是和尚家風 師云。與天下人作榜樣。
問。如何是佛 師云。眉粗眼大 問。如何是本來身 師云。臥棘不由人。
問。如何是第一句 師云。打破大散關。赤腳倒回步。
桂州覺華普照禪師
上堂。示眾云。一言截斷。剖盡乾坤。百千妙門。同時會合。諸禪德。不用思而知。不用慮而解。更擬踏步向前。轉沒交涉。然雖如是。風不來。樹不動。如今眾中還有久參作者。對眾商量看。
時有僧問。如來以一音演說法。未審和尚何法示人 師云。白雲無定止。出沒太虛中 進云。恁么則善法堂前師子吼也 師云。退後。妨他別人問。
問。數日不聞師子吼。奮迅聲雄事若何 師云。幽洞龍吟天地靜。巖前虎嘯瑞雲生 問。尋常之機人已曉。向上言鋒意如何 師云。直下看 學云。是什麼 師便打。
師乃云。問答有什麼了期。若以唇吻聲色以為自己。有什麼交涉。設使百千問難。只益自勞。若是衲僧門下。一言相契。萬
【現代漢語翻譯】 現代漢語譯本 是東西密相付：禪師說：『古往今來的人都無所措手。』 問：『文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，一位著名的在家菩薩）對談什麼事？』 禪師說：『聽。』 學僧說：『不明白如何才能親切領會？』 禪師說：『響。』 問：『如何是一大藏教？』 禪師說：『高座不曾登。』 僧人進一步問：『登座后如何？』 禪師說：『三段不同。』 筠州黃檗山禪師 僧人問：『如何是和尚的家風？』 禪師說：『與天下人作榜樣。』 問：『如何是佛？』 禪師說：『眉粗眼大。』 問：『如何是本來身？』 禪師說：『臥棘不由人。』 問：『如何是第一句？』 禪師說：『打破大散關，赤腳倒回步。』 桂州覺華普照禪師 上堂，向大眾開示說：『一言截斷，剖盡乾坤。百千妙門，同時會合。』 各位禪德，不用思索而知，不用考慮而解。再想踏步向前，就完全沒關係了。雖然是這樣，風不來，樹不動。如今大眾中還有長久參禪的人嗎？出來對大眾商量看看。 當時有僧人問：『如來（Tathagata，佛的稱號）以一音演說法，不知和尚用什麼法來開示人？』 禪師說：『白雲無定止，出沒太虛中。』 僧人進一步說：『這樣說來，就是善法堂前師子吼了。』 禪師說：『退後，妨礙別人提問。』 問：『數日不聞師子吼，奮迅聲雄事若何？』 禪師說：『幽洞龍吟天地靜，巖前虎嘯瑞雲生。』 問：『尋常的機鋒人已曉，向上言鋒意如何？』 禪師說：『直下看。』 學僧問：『是什麼？』 禪師便打。 禪師於是說：『問答有什麼了結的時候？如果以唇舌聲色作為自己，有什麼相干？即使有百千問難，只會增加自己的勞累。如果是衲僧門下，一言相契，萬』
【English Translation】 English version 』It is secretly handed down.』 The Master said, 『People throughout the ages are at a loss.』 Question: 『What were Manjusri (symbol of wisdom) and Vimalakirti (a famous lay Buddhist) discussing?』 The Master said, 『Listen.』 The student monk said, 『I don't understand how to get close to it.』 The Master said, 『Resonance.』 Question: 『What is the entire Tripitaka (a collection of Buddhist scriptures)?』 The Master said, 『I have never ascended the high seat.』 The monk further asked, 『What after ascending?』 The Master said, 『Three segments are different.』 Chan Master Huangbo of Yunzhou Huangbo Mountain A monk asked, 『What is the style of the Abbot's (referring to the Master) household?』 The Master said, 『To be a model for all people in the world.』 Question: 『What is Buddha?』 The Master said, 『Thick eyebrows and large eyes.』 Question: 『What is the original body?』 The Master said, 『Lying on thorns is not up to oneself.』 Question: 『What is the first phrase?』 The Master said, 『Break through Dasan Pass, walk barefoot backwards.』 Chan Master Puzhao of Juehua in Guizhou Entering the hall, he addressed the assembly, saying, 『One word cuts off, dissecting the universe. Hundreds and thousands of wonderful gates, simultaneously converge.』 All you Chan practitioners, know without thinking, understand without considering. If you try to take another step forward, it's completely irrelevant. Even so, the wind doesn't come, the tree doesn't move. Are there any among you who have been practicing Chan for a long time? Come forward and discuss it with the assembly.』 At that time, a monk asked, 『The Tathagata (title of the Buddha) expounds the Dharma with one sound. I wonder what Dharma the Master uses to instruct people?』 The Master said, 『White clouds have no fixed abode, appearing and disappearing in the vast emptiness.』 The monk further said, 『In that case, it is the lion's roar before the Good Dharma Hall.』 The Master said, 『Step back, you are hindering others from asking questions.』 Question: 『For several days, I have not heard the lion's roar. How is the vigorous and powerful matter?』 The Master said, 『In the secluded cave, the dragon's roar stills heaven and earth; before the cliff, the tiger's roar brings auspicious clouds.』 Question: 『People already understand the usual opportunities, what is the meaning of the upward pointing words?』 The Master said, 『Look directly down.』 The student monk asked, 『What is it?』 The Master then struck him. The Master then said, 『When is there an end to questions and answers? If you take your lips, tongue, sounds, and colors as yourself, what does it have to do with anything? Even if there are hundreds and thousands of questions and difficulties, it will only increase your own labor. If it is under the gate of a Chan monk, one word agrees, ten thousand』
別千差。徒爾自為。從上來事。合作么生。若向者里薦得。早是二頭三首。更擬多途。去道轉遠。如今清平世界。王法稍嚴。久立。珍重。
師上堂云。金烏啼未歇。玉兔再揭眉。若是仙陀客。休勞更泄機。久立。珍重。
僧問。殺父殺母。佛前懺悔。殺佛殺祖。向什麼處懺悔 師云。曙色未分人盡望。及乎天曉也尋常。
問。承古有言。今古應無墜。分明在目前。未審是什麼物 師云。景色浩然千點異。江聲還與四時同。
問。大千世界為什麼轉身不得 師云。誰礙阇梨 進云。爭奈轉不得何 師云。無用處。
問。聲色二字。如何透得 師云。虛空無變易。日月自分拏 問。如何是真如涅槃 師云。秋風聲颯颯。潤水響潺潺。
問。盡大地人道不得。請師道 師云。啞卻天下人口 進云。恁么則謝師慈悲 師云。山僧罪過。
問。一念未生。如何分者邊那邊 師云。滿眼皆岐路。終身無往來。
師上堂云。總似今日。老胡有望。然燈佛不如阇梨。又云。若似今日。老胡絕望。阇梨不如然燈佛。於此明得。大地微塵諸佛．西天二十八祖．唐土六祖．天下老宿。一時拈來山僧拄杖頭上轉妙法輪。汝若於此明不得。百千諸佛穿你鼻孔。西天二十八祖透過你髑髏。還知
【現代漢語翻譯】 現代漢語譯本： 不要有任何差別心。徒勞地只是爲了自己。從最初的事情來說，應該如何合作呢？如果能在這裡領悟，早就已經是二頭三首（比喻神通廣大，變化莫測）。再想尋求其他途徑，離道就更遠了。現在是太平盛世，王法也比較嚴格。站立太久了，請珍重。
師父上堂說法：金烏（太陽的別稱）的啼叫還沒有停止，玉兔（月亮的別稱）又再次顯現。如果是仙陀（指有智慧的人）的客人，就不要再費力泄露天機了。站立太久了，請珍重。
僧人問：殺了父親殺了母親，可以在佛前懺悔。殺了佛殺了祖師，應該向什麼地方懺悔？師父說：黎明前的景色，人們都盼望著，等到天亮了，也就覺得平常了。
問：承蒙古人有言，『今古應無墜』（指真理永恒不變），分明就在眼前。不知道這是什麼東西？師父說：景色浩瀚，千姿百態各不相同，江水的聲音還和四季一樣。
問：為什麼整個大千世界都不能轉身？師父說：誰阻礙你了，阇梨（梵語，意為親教師）？僧人進一步說：無奈就是轉不過去啊。師父說：沒有用處。
問：『聲』（聲音）『色』（形色）二字，如何才能透徹理解？師父說：虛空沒有變易，日月各自執行。問：什麼是真如涅槃（佛教用語，指不生不滅的境界）？師父說：秋風的聲音颯颯作響，流水的聲音潺潺流動。
問：整個大地的人都說不出來，請師父說。師父說：讓天下人的口都啞了。僧人進一步說：如果是這樣，就感謝師父的慈悲。師父說：是山僧的罪過。
問：一念未生的時候，如何區分這邊那邊？師父說：滿眼都是岔路，終身沒有往來。
師父上堂說法：總像今天這樣，老胡（指達摩祖師）還有希望。燃燈佛（過去佛之一）不如各位阇梨。又說：如果像今天這樣，老胡就絕望了，各位阇梨不如燃燈佛。如果能在此處明白，大地微塵那麼多的諸佛、西天二十八祖、唐土六祖、天下的老宿，一時都拿來在山僧的拄杖頭上轉動微妙的法輪。如果你們不能在此處明白，百千諸佛會穿透你們的鼻孔，西天二十八祖會穿透你們的頭顱。還知道
【English Translation】 English version: Do not create differences. It is futile to act only for oneself. Regarding matters from the beginning, how should we cooperate? If you can realize it here, you would have already possessed two heads and three faces (metaphor for great supernatural powers and unpredictable transformations). Seeking multiple paths will only lead you further away from the Way. Now is a peaceful world, and the laws of the king are quite strict. Standing for too long, take care.
The Master ascended the hall and said: The golden crow (another name for the sun) has not ceased its crowing, and the jade rabbit (another name for the moon) appears again. If you are a guest of the Senda (referring to a wise person), do not bother to reveal the secrets of heaven. Standing for too long, take care.
A monk asked: Killing one's father and killing one's mother can be repented before the Buddha. Killing the Buddha and killing the Patriarch, where should one repent? The Master said: Before dawn, everyone looks forward to the scenery; when it dawns, it is just ordinary.
Asked: It is said in ancient times, 'The past and present should not fall' (referring to the eternal and unchanging truth), it is clearly before our eyes. I wonder what this thing is? The Master said: The scenery is vast, with thousands of different forms; the sound of the river is still the same as the four seasons.
Asked: Why can't the entire great thousand world turn around? The Master said: Who is hindering you, Acharya (Sanskrit, meaning teacher)? The monk further said: But I just can't turn around. The Master said: It is useless.
Asked: How can one thoroughly understand the two words 'sound' and 'form'? The Master said: Emptiness does not change, the sun and moon move on their own. Asked: What is true suchness Nirvana (Buddhist term, referring to the state of non-birth and non-death)? The Master said: The sound of the autumn wind is rustling, and the sound of the flowing water is murmuring.
Asked: People all over the earth cannot say it, please Master say it. The Master said: Make the mouths of all people in the world mute. The monk further said: If so, then thank you for the Master's compassion. The Master said: It is this mountain monk's fault.
Asked: When a single thought has not yet arisen, how can one distinguish between this side and that side? The Master said: The eyes are full of forks in the road, and there is no coming and going in a lifetime.
The Master ascended the hall and said: If it is always like today, the old Hu (referring to Bodhidharma) still has hope. Dipankara Buddha (one of the past Buddhas) is not as good as you Acharyas. He also said: If it is like today, the old Hu is hopeless, and you Acharyas are not as good as Dipankara Buddha. If you can understand this, all the Buddhas as numerous as the dust particles on the earth, the twenty-eight Patriarchs of the Western Heavens, the Sixth Patriarch of the Tang Dynasty, and the old monks of the world, all at once come to turn the wonderful Dharma wheel on the head of this mountain monk's staff. If you cannot understand this, hundreds of thousands of Buddhas will pierce your nostrils, and the twenty-eight Patriarchs of the Western Heavens will penetrate your skulls. Do you know
么。若不知。上僧與汝指出。良久。云。山河大地有什麼過。久立。珍重。
僧問。久居韶石。何以灕水芬芳 師云。一輪千家月。無處不光輝 僧禮拜 師便打。
問。少林面壁坐。誰是立雪人 師云。鋒前一句超調御。更嫌何處不尖新。
問。承教有言香風吹萎華。更雨新好者時如何 師云。向阇梨道得么 進云。恁么則謝師指示 師云。山僧罪過。
問。如何是佛法大意 師云。松高人[悍-干+夕]小。路遠馬嫌遙。
師問僧。杖錫云騰。朝離何處 僧云。近離東院 師云。來時還見古釋迦也無 僧云。不會 師云。且坐喫茶。
師問新到。入門便有師子吼。一句當鋒作么生 僧云。金剛壁上畫 師云。由是當地土儀 僧云。和尚何不領話 師云。射虎不逢人。鈍致千鈞弩。參堂去。
益州鐵幢覺禪師
上堂云。正法無言。何勞名貌。若論即心即佛。大似不知時。更道非心非佛。恰是斬頭覓活。諸上座攜囊挈缽。南北雲遊。意在於何。莫見他諸方老宿向曲木上坐。開兩片皮。阿轆轆地。汝便道是禪是道。是真如解脫。莫錯會好。山僧如今事不獲已。向汝恁么道。早是相埋沒。然雖如是。須是個人始得。只如今有什麼事。出來商量看。
時有僧問。從
【現代漢語翻譯】 現代漢語譯本： 師：如果不知道，讓上座僧人為你指出。（停頓良久）說：『山河大地有什麼過錯？』（站立很久）告辭珍重。
僧問：『長久居住在韶石（地名），為什麼灕水（地名）如此芬芳？』師說：『一輪明月照亮千家萬戶，無處不散發光輝。』僧人禮拜，師父便打了他。
問：『少林寺（寺名）面壁而坐，誰是立雪之人？』師說：『鋒利的一句超越了調御丈夫（佛的稱號之一），還嫌什麼地方不夠尖銳嶄新？』
問：『承蒙教誨，有言道「香風吹落殘花，更有新花盛開」，此時如何？』師說：『你能向我說明白嗎？』僧人進言道：『既然如此，就感謝師父的指示。』師說：『山僧的罪過。』
問：『如何是佛法的大意？』師說：『松樹高大人卻矮小，路途遙遠馬也嫌棄。』
師父問僧人：『拄著錫杖像云一樣飄動，早上從哪裡離開？』僧人說：『剛從東院離開。』師父說：『來的時候還見到過去的釋迦牟尼（佛教創始人）嗎？』僧人說：『不明白。』師父說：『先坐下喝茶吧。』
師父問新來的僧人：『入門便有獅子吼，當鋒一句怎麼說？』僧人說：『如同金剛壁上畫的。』師父說：『這是當地的風俗習慣。』僧人說：『和尚為什麼不領會我的話？』師父說：『射虎沒有遇到人，白白浪費了千鈞弩的力量。去參堂吧。』
益州鐵幢覺禪師
上堂說法：『正法無法用言語表達，何必勞神于名相外貌。如果說「即心即佛」，那就太不識時務了。更說「非心非佛」，恰如斬頭求活。各位僧人攜帶行囊缽盂，四處雲遊，意圖何在？不要看到那些地方的老宿坐在彎曲的木頭上，張開兩片嘴唇，發出「阿轆轆」的聲音，你們就說這是禪，是道，是真如解脫。不要錯誤理解了。山僧我現在迫不得已，這樣對你們說，已經是相互埋沒了。雖然如此，也必須是個人才行。就現在來說，有什麼事，拿出來商量看看。』
當時有僧人問：『從……』
【English Translation】 English version: Master: If you don't know, let the senior monk point it out for you. (Pauses for a long time) Says: 'What fault do the mountains, rivers, and great earth have?' (Stands for a long time) Bids farewell with respect.
A monk asked: 'Having resided in Shaoshi (place name) for a long time, why is the Li River (place name) so fragrant?' The master said: 'A single moon illuminates thousands of homes, shining its brilliance everywhere.' The monk prostrated, and the master struck him.
Asked: 'Sitting in meditation facing the wall at Shaolin Temple (temple name), who is the one standing in the snow?' The master said: 'A sharp phrase surpasses the Tamer of Men (one of the Buddha's titles), what more could you dislike as not being sharp and new?'
Asked: 'Having received your teaching, it is said, 'A fragrant breeze blows away withered flowers, and new, good ones bloom again,' what is it like at this time?' The master said: 'Can you explain it to me?' The monk continued: 'In that case, I thank the master for the instruction.' The master said: 'The mountain monk's fault.'
Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'The pine tree is tall, but the person is small; the road is long, and the horse dislikes the distance.'
The master asked a monk: 'Carrying your staff, moving like clouds, where did you leave from this morning?' The monk said: 'I just left the East Courtyard.' The master said: 'When you came, did you see the ancient Shakyamuni (founder of Buddhism)?' The monk said: 'I don't understand.' The master said: 'Sit down and have some tea.'
The master asked a newly arrived monk: 'Upon entering, there is a lion's roar, how do you express a phrase at the forefront?' The monk said: 'Like a painting on a vajra wall.' The master said: 'This is the local custom.' The monk said: 'Why doesn't the abbot understand my words?' The master said: 'Shooting a tiger without encountering anyone, wasting the strength of a thousand-pound crossbow. Go to the meditation hall.'
Chan Master Jue of Iron Banner in Yizhou
Ascending the Dharma hall, he said: 'The true Dharma is beyond words, why bother with names and appearances? If you talk about 'mind is Buddha,' it's very untimely. To say 'neither mind nor Buddha' is like cutting off your head to find life. All of you monks, carrying your bags and bowls, wandering around, what is your intention? Don't see those old monks in other places sitting on crooked wood, opening their two lips, making 'a-lu-lu' sounds, and then you say that this is Chan, this is the Way, this is true suchness and liberation. Don't misunderstand. This mountain monk is now compelled to say this to you, which is already burying each other. Even so, it must be a person who is capable. Right now, what is the matter? Bring it out and let's discuss it.'
At that time, a monk asked: 'From...'
上古德以心傳心。和尚得法在於何人 師云。一音才剖無邊際。杲日騰輝天地間 進云。恁么則今日親承師顏去也 師云。華向三春秀。鳥啼四季聲。
問。道絕有無之說。法無去住之談。先祖家風如何舉唱 師云。一輪印出寒潭影。萬象齊分祖道輝。
問。如何是和尚出身處 師云。天堂不厭。地獄寧疲。
問。十二時日如何履踐 師云。光剃頭。凈洗缽 近云。恁么則謝師指示 師云。只見錐頭利。
師上堂云。真不掩偽。曲不藏直。又道祖師遺下一隻履。直至如今鬧啾唧。諸上座且作么生會。有人會得者個時節。不妨省力。不被人謾。隨緣過日。任性度時。不用苦苦勞心。強生頭角。十二時中。著衣吃飯。自無掛礙。若得如是。可謂格外道人。諸上座儘是恁么人。格外一句作么生道。有道得底。出來道看。與你證據。若無人道得。天色稍寒。霜風削骨。伏惟珍重。
僧問。凝然湛寂時如何 師云。骨侖入水窮深底。海外休夸掌上珠 進云。恁么則省力也 師云。早晚不知何處著。來朝更獻楚王看。
問。和尚是大善知識。為什麼無目 師云。瞎。
問。將此深心奉塵剎。是即名為報佛恩。如何是奉塵剎底心 師云。舉得甚分明 進云。恁么則此恩難報也 師云。山
【現代漢語翻譯】 現代漢語譯本： 上古時代的聖賢以心印心的方式傳法。（你）和尚從何人處得到佛法的真諦？ 師父說：『一聲開示便無邊無際，如旭日昇騰，光輝照耀天地之間。』（僧人）進一步說：『既然這樣，那麼今天就親自領受師父的教誨了。』 師父說：『花在春天綻放美麗，鳥兒在四季歌唱。』
問：道超越了有和無的說法，佛法沒有來去住留的談論。那麼，先祖的家風應該如何宣揚？ 師父說：『一輪明月倒映在寒潭中，萬象齊現，彰顯祖師的道法光輝。』
問：如何是和尚的出身之處？ 師父說：『天堂不會感到厭倦，地獄也不會感到疲憊。』
問：一天十二個時辰應該如何修行？ 師父說：『光頭剃髮，乾淨地洗缽。』 （僧人）進一步說：『既然這樣，那麼感謝師父的指示。』 師父說：『只見錐子的尖端鋒利。』
師父上堂說法：『真實不會被虛偽掩蓋，正直不會被彎曲隱藏。』 又說：『祖師遺留下一隻鞋子，直到如今還在爭論不休。』 各位，你們打算如何理解？ 有人能理解這個時節的，不妨省些力氣，不被人欺騙，隨緣度日，任性生活，不用苦苦勞心，強行出頭。一天十二個時辰中，穿衣吃飯，自然沒有掛礙。如果能做到這樣，就可以稱得上是超凡脫俗的道人。各位都是這樣的人。這超凡脫俗的一句應該怎麼說？ 有能說出來的，出來說說看，我來為你證明。如果沒有人能說出來，天色漸冷，霜風刺骨，請各位珍重。』
僧人問：『凝定、寂靜的狀態是怎樣的？』 師父說：『骨碌碌地滾入水中，窮盡深底，海外不必誇耀掌上的明珠。』 （僧人）進一步說：『既然這樣，那麼就省力了。』 師父說：『早晚不知落在何處，明天還要獻給楚王觀看。』
問：和尚您是大善知識（指具有極高智慧和修行的人），為什麼沒有眼睛？ 師父說：『瞎。』
問：『將此深心奉塵剎（指無盡的世界），是即名為報佛恩。』 什麼是奉獻給塵剎的心？ 師父說：『舉得非常分明。』 （僧人）進一步說：『既然這樣，那麼此恩難報啊。』 師父說：『山』
【English Translation】 English version: In ancient times, sages transmitted the Dharma (universal law) mind to mind. From whom did the monk obtain the Dharma? The Master said, 'A single utterance reveals boundlessness, like the rising sun shining brilliantly between heaven and earth.' The monk further inquired, 'In that case, today I will personally receive the Master's teachings.' The Master said, 'Flowers bloom beautifully in spring, and birds sing in all seasons.'
Question: The Dao (the Way) transcends the notions of existence and non-existence, and the Dharma is beyond discussions of coming and going. How should the ancestral tradition be proclaimed? The Master said, 'A single moon is reflected in the cold pond, and all phenomena manifest, displaying the glory of the ancestral Dao.'
Question: What is the origin of the monk? The Master said, 'Heaven is never weary, and hell is never fatigued.'
Question: How should one practice during the twelve periods of the day? The Master said, 'A bald head shaves, and cleanly washes the bowl.' The monk further inquired, 'In that case, thank you for the Master's guidance.' The Master said, 'Only see the sharpness of the awl's tip.'
The Master ascended the Dharma seat and said, 'Truth is not concealed by falsehood, and straightness is not hidden by crookedness.' He also said, 'The Patriarch left behind a single shoe, and even now there is still noisy debate.' How do you all intend to understand this? If someone can understand this moment, they might as well save some effort, not be deceived by others, live according to circumstances, and live as they please, without having to toil and force themselves to stand out. During the twelve periods of the day, wearing clothes and eating, there are naturally no hindrances. If one can achieve this, one can be called an extraordinary Daoist. You are all such people. How should this extraordinary phrase be spoken? If anyone can say it, come out and say it, and I will prove it for you. If no one can say it, the weather is getting colder, and the frost wind is cutting to the bone. Please take care.'
A monk asked, 'What is it like in a state of stillness and tranquility?' The Master said, 'Rolling into the water, reaching the depths, no need to boast about the pearl in the palm overseas.' The monk further inquired, 'In that case, it saves effort.' The Master said, 'Sooner or later, I don't know where it will land, and tomorrow I will present it to the King of Chu to see.'
Question: The Master is a great Kalyanamitra (a virtuous friend), why are you without eyes? The Master said, 'Blind.'
Question: 'Dedicate this profound mind to the dust realms (countless worlds), which is called repaying the Buddha's kindness.' What is the mind dedicated to the dust realms? The Master said, 'You have raised it very clearly.' The monk further inquired, 'In that case, this kindness is difficult to repay.' The Master said, 'Mountain.'
僧罪過。
問。如何是佛 師云。天上天下 進云。莫便是也無 師云。莫錯認定盤星。
問。如何是祖師西來意 師云。夜聞犬吠 進云。未審意旨如何 師云。曉不知音。
問。如何是道 師云。蹋著 進云。如何是道中人 師云。退後三步。
問。如何是北斗里藏身 師云。沙囊里堰水。
問。牛頭橫說豎說。未知有向上關捩子。如何是向上關捩子 師云。裂卻你鼻孔。穿過你髑髏 學云。過在什麼處 師云。教休不肯休。
問。蓮華未出水時如何 師云。深隱未萌連根蒂 進云。出水后如何 師云。連夜不用曉風吹。
問。臨濟入門便喝。德山入門便棒。未審意旨如何 師云。我者里不著閑人 進云。學人不會。乞師方便 師便打。
問。諸佛出世。當爲何事 師云。截耳臥街。
新州延長山禪師(后住龍景山真身見在)
上堂云。一塵才舉。洞攝大千。萬派齊歸。眾流截斷。文殊措之失利。普賢罔而何依。古聖直須結舌無言。維摩謬為杜默。若是祖師門下。誰敢言論。擬議千差。徒勞佇思。離此之外。合作么生。若見得去。許汝一隻眼。若不見。隨坑落塹。久立。珍重。
僧問。如何是和尚家風 師云。丑拙不可當 進云。客來如何
【現代漢語翻譯】 現代漢語譯本 僧人有罪過。
問：什麼是佛？（師）答：天上天下。（問：）莫非就是這個嗎？（師）答：不要錯誤地認定秤桿上的定盤星。
問：什麼是祖師西來的真意？（師）答：夜晚聽到狗叫。（問：）不知道其中的意思是什麼？（師）答：早晨不知道聲音的含義。
問：什麼是道？（師）答：腳下踩著。（問：）什麼是得道之人？（師）答：退後三步。
問：如何在北斗星里藏身？（師）答：在沙袋裡堵水。
問：牛頭宗橫說豎說，還不知道有向上的關鍵。什麼是向上的關鍵？（師）答：撕裂你的鼻孔，穿過你的頭顱。（學人問：）過錯在哪裡？（師）答：叫你停止卻不肯停止。
問：蓮花未出水時是什麼樣子？（師）答：深深隱藏尚未萌發，連著根蒂。（問：）出水后是什麼樣子？（師）答：連夜不用曉風吹。
問：臨濟禪師入門就喝，德山禪師入門就打，不知道其中的意思是什麼？（師）答：我這裡不留閑人。（問：）學人不能領會，請老師方便開示。（師）於是就打。
問：諸佛出世，應當爲了什麼事？（師）答：割掉耳朵，躺在街上。
新州延長山禪師（後來住在龍景山，真身現在還在）。
上堂說法：一粒微塵才舉起，就洞察攝取整個大千世界。萬條支流全部歸來，眾多的水流被截斷。文殊菩薩對此也措施失當，普賢菩薩也茫然不知所依。古代聖賢也只能閉口不言，維摩詰也只是假裝沉默。如果是祖師門下，誰敢妄加言論？稍微一擬議就千差萬別，徒勞地思索。離開這些之外，應該如何做？如果能領悟到，就認可你有一隻慧眼。如果不能領悟，就隨坑落塹。站立很久了，珍重。
僧人問：什麼是和尚的家風？（師）答：醜陋笨拙難以抵擋。（問：）客人來了怎麼辦？
【English Translation】 English version A monk committed a transgression.
Asked: 'What is Buddha?' The master said, 'Above the heavens and below.' (The monk) continued, 'Is that it?' The master said, 'Don't mistakenly identify the fixed star on the steelyard.'
Asked: 'What is the meaning of the Patriarch's coming from the West?' The master said, 'At night, I hear a dog barking.' (The monk) continued, 'I don't understand the meaning.' The master said, 'In the morning, I don't understand the sound.'
Asked: 'What is the Tao?' The master said, 'Stepping on it.' (The monk) continued, 'What is a person of the Tao?' The master said, 'Step back three paces.'
Asked: 'How does one hide oneself inside the Big Dipper?' The master said, 'Damming water with a sandbag.'
Asked: 'The Niu-t'ou (Ox-Head School) speaks horizontally and vertically, but I still don't know the upward turning point. What is the upward turning point?' The master said, 'Tear your nostrils and pierce through your skull.' The student said, 'Where is the fault?' The master said, 'Telling you to stop, but you refuse to stop.'
Asked: 'What is the lotus like before it emerges from the water?' The master said, 'Deeply hidden, not yet sprouted, connected to the roots.' (The monk) continued, 'What is it like after it emerges from the water?' The master said, 'No need for the morning breeze to blow all night.'
Asked: 'Linji (Lin-chi) shouts upon entering, and Deshan (Te-shan) strikes with a stick upon entering. What is the meaning?' The master said, 'I don't keep idle people here.' (The monk) continued, 'This student doesn't understand. I beg the master for expedient guidance.' The master then struck him.
Asked: 'When the Buddhas appear in the world, what is it for?' The master said, 'Cutting off ears and lying in the street.'
Zen Master Yanchang (Yen-ch'ang) of Xinzhou (Hsin-chou) Extended Mountain (later resided at Longjing (Lung-ching) Mountain, his true body is still there).
Ascending the hall, he said: 'A single mote of dust is raised, and it penetrates and encompasses the entire great thousand worlds. All streams return, and the multitude of currents are cut off. Manjusri (Wen-shu) is at a loss, and Samantabhadra (P'u-hsien) has nothing to rely on. The ancient sages must shut their mouths and remain silent. Vimalakirti (Wei-mo) falsely feigns silence. If one is a disciple of the Patriarchs, who dares to speak? A slight deliberation leads to a thousand differences, and it is futile to ponder. Apart from these, what should one do? If you can see through it, I will acknowledge that you have one eye of wisdom. If you cannot see through it, you will fall into a pit. I have been standing for a long time. Treasure this.'
A monk asked: 'What is the style of the abbot's family?' The master said, 'Ugly and clumsy, unbearable.' (The monk) continued, 'What about when a guest arrives?'
祇待 師云。瓦碗竹箸。
問。如何是延長水 師云。腥臊臭穢 進云。飲者如何 師云。蘇嚕囌嚕。
問。從上古聖向什麼處去 師云。不在山間。即居樹下 進云。未審畢竟成得個什麼 師云。汝還知落處么 僧無語 師便打。
問。如何是向上一路 師以拄杖當面劃 僧禮拜 師便打。
師問僧。什麼處來 僧云。羅浮來 師云。山中事作么生 僧云。對和尚面前爭敢容易 師云。且坐喫茶 問僧。什麼處來 僧云。曹溪來 師云。曹溪一句作么生道 僧云。兩重公案 師云。你為什麼在我手裡 僧無語 師便打。
眉州福化充禪師
有僧問。從上古聖以心傳心。未審和尚如何 師云。千年松竹翠。一徑引清風。
問。如何是大人相 師云。山僧者里不曾容易對阇梨 進云。如何得相承去 師云。白雲雖有影。綠竹且無陰。
問。如何是佛 師云。大有問了 進云。莫便是也無 師云。汝見個什麼道理 僧擬議 師云。只有照壁月。更無吹葉風。
問。天皇也恁么道。龍潭也恁么道。未審和尚作么生道 師云。汝試道看 僧云。比來請益。和尚豈無方便 師云。將謂是海東舶主。元來是此地番人。
問。天上天下。獨指稱尊。未委是何人 師云
【現代漢語翻譯】 現代漢語譯本 只待（等待）。 師父說：『瓦碗竹筷。』
問：『如何是延長水？』（延長水：比喻佛法，源遠流長）。 師父說：『腥臊臭穢。』 問：『飲用者如何？』 師父說：『蘇嚕囌嚕。』（形容喝水的聲音）
問：『從上古聖（從古至今的聖人）向什麼地方去？』 師父說：『不在山間，就在樹下。』 問：『不知他們究竟成就了什麼？』 師父說：『你還知道他們落腳的地方嗎？』 僧人無語，師父便打。
問：『如何是向上一路？』（向上一路：指超越世俗的修行道路）。 師父用拄杖當面劃了一下。 僧人禮拜，師父便打。
師父問僧人：『從什麼地方來？』 僧人說：『從羅浮山來。』（羅浮：山名，在今廣東境內）。 師父說：『山中的事情怎麼樣？』 僧人說：『在和尚面前怎敢輕易回答。』 師父說：『且坐下喝茶。』 問僧人：『從什麼地方來？』 僧人說：『從曹溪來。』（曹溪：指禪宗六祖慧能弘法的曹溪南華寺）。 師父說：『曹溪一句怎麼說？』 僧人說：『兩重公案。』（公案：禪宗用語，指難以理解的禪語或故事）。 師父說：『你為什麼在我手裡？』 僧人無語，師父便打。
眉州福化充禪師
有僧人問：『從上古聖以心傳心，不知和尚您如何？』 師父說：『千年松竹翠，一徑引清風。』
問：『如何是大人相？』（大人相：指佛的莊嚴相貌）。 師父說：『山僧我這裡不輕易對你說。』 問：『如何才能相承下去？』 師父說：『白雲雖有影，綠竹且無陰。』
問：『如何是佛？』 師父說：『大有人問過了。』 問：『莫非就是這樣嗎？』 師父說：『你見到什麼道理？』 僧人猶豫，師父說：『只有照壁月，更無吹葉風。』
問：『天皇也這麼說，龍潭也這麼說，不知和尚您怎麼說？』（天皇、龍潭：指天皇道悟禪師和龍潭崇信禪師）。 師父說：『你試著說看。』 僧人說：『向來請教，和尚您難道沒有方便之法嗎？』 師父說：『還以為是海東的船主，原來是本地的土人。』
問：『天上天下，唯我獨尊，不知是何人？』 師父說：
【English Translation】 English version Just waiting. The master said: 'Clay bowl and bamboo chopsticks.'
Asked: 'What is Prolonged Water?' (Prolonged Water: a metaphor for the Dharma, with a long and continuous flow). The master said: 'Fishy, stinking, and foul.' Asked: 'What about the drinker?' The master said: 'Slurp, slurp.' (Describing the sound of drinking water)
Asked: 'Where do the ancient sages (sages from ancient times) go?' The master said: 'Not in the mountains, but under the trees.' Asked: 'I don't know what they ultimately achieved?' The master said: 'Do you know where they ended up?' The monk was speechless, and the master hit him.
Asked: 'What is the upward path?' (Upward path: refers to the path of practice that transcends the mundane). The master drew a line across his face with his staff. The monk bowed, and the master hit him.
The master asked the monk: 'Where did you come from?' The monk said: 'From Mount Luofu.' (Luofu: name of a mountain, located in present-day Guangdong). The master said: 'How are things in the mountains?' The monk said: 'How dare I answer easily in front of the master?' The master said: 'Sit down and have some tea.' Asked the monk: 'Where did you come from?' The monk said: 'From Caoxi.' (Caoxi: refers to Nanhua Temple in Caoxi, where the Sixth Patriarch of Zen, Huineng, propagated the Dharma). The master said: 'How do you say a phrase from Caoxi?' The monk said: 'A double koan.' (Koan: a Zen term, referring to difficult-to-understand Zen sayings or stories). The master said: 'Why are you in my hands?' The monk was speechless, and the master hit him.
Zen Master Fuhua Chong of Meizhou
A monk asked: 'The ancient sages transmitted mind to mind, I wonder what the master is like?' The master said: 'A thousand years of pine and bamboo are green, a path leads to a clear breeze.'
Asked: 'What is the appearance of a great man?' (Appearance of a great man: refers to the dignified appearance of the Buddha). The master said: 'This mountain monk does not easily tell you.' Asked: 'How can it be inherited?' The master said: 'Although white clouds have shadows, green bamboo has no shade.'
Asked: 'What is Buddha?' The master said: 'Many people have asked.' Asked: 'Is that it?' The master said: 'What principle do you see?' The monk hesitated, and the master said: 'There is only the moon reflected on the wall, and no wind blowing the leaves.'
Asked: 'Emperor Tian also said this, and Longtan also said this, I wonder what the master says?' (Emperor Tian, Longtan: refers to Zen Master Tiantong Daowu and Zen Master Longtan Chongxin). The master said: 'Try to say it.' The monk said: 'I have always asked for instruction, doesn't the master have a convenient method?' The master said: 'I thought you were the captain of a ship from the East Sea, but you are actually a local from here.'
Asked: 'Above the heavens and below the heavens, only I am the honored one, I wonder who it is?' The master said:
。非汝境界。
問。如何是祖師西來意 師云。少林九年坐。多少亂猜疑 進云。四海蔘尋。當求何事 師云。五度遭他藥。終不泄天機。
問。如何是和尚非時為人一句 師云。不為人 進云。為什麼不為人 師云。教汝墮深坑。
眉州西禪光禪師
有僧問。不施寸刃。便登寶位時如何 師云。四海晏清 進云。恁么則王道坦然也 師三。禮拜著。
問。北斗藏身。意旨如何 師云。千鈞之弩。
問。如何是佛法大意 師云。十字路頭華表柱 學人不會。乞師再指 師云。君自行東我過西。
問。祖意與教意。是同是別 師云。拾得寒山子。相招上石橋。
問。諸佛未出世時如何 師云。畢缽巖前曾宴處。一千年后不知音 進云。出世后如何 師云。白日無藏住。青山任度時。
問。三乘十二分教即不問。直截一句請師道 師云。西天東土由可易。新羅渤海是為難 問。一句瞭然時如何 師云。到處問人看。
問。如何是眉陽境 師云。地接蜀江流。山連勝峰翠。
問。如何是和尚家風 師云。客是主人相師 進云。忽過客來時如何 師云。且坐喫茶。
問。雲門的旨。請師舉唱 師云。大眾證明 進云。恁么則領此一言也 師云。鈍
【現代漢語翻譯】 現代漢語譯本： 『非汝境界。』（這不是你能理解的境界。）
問：『如何是祖師西來意？』（什麼是達摩祖師從西方來到中國的真正用意？）師云：『少林九年坐。多少亂猜疑。』（在少林寺面壁九年。引來多少無端的猜疑。）進云：『四海蔘尋。當求何事？』（如果到各地參訪尋道，應當尋求什麼？）師云：『五度遭他藥。終不泄天機。』（多次被人用藥陷害，最終也不泄露天機。）
問：『如何是和尚非時為人一句？』（什麼是和尚不合時宜地為人說法的一句話？）師云：『不為人。』（不為人說法。）進云：『為什麼不為人？』（為什麼不為人說法？）師云：『教汝墮深坑。』（教你掉進深坑。）
眉州西禪光禪師
有僧問：『不施寸刃。便登寶位時如何？』（不使用任何武力，便登上寶座時，會是怎樣的情況？）師云：『四海晏清。』（天下太平。）進云：『恁么則王道坦然也？』（這樣說來，就是王道平坦了？）師云：『禮拜著。』（禮拜吧。）
問：『北斗藏身。意旨如何？』（北斗星隱藏身形，意旨是什麼？）師云：『千鈞之弩。』（是千鈞之弩。）
問：『如何是佛法大意？』（什麼是佛法的大意？）師云：『十字路頭華表柱。』（在十字路口的華表柱。）學人不會。乞師再指。（學人不明白，請禪師再次指點。）師云：『君自行東我過西。』（你向東走，我向西去。）
問：『祖意與教意。是同是別？』（祖師的意旨和經教的意旨，是相同還是不同？）師云：『拾得寒山子。相招上石橋。』（拾得（Shih-te）和寒山子（Han-shan tzu），互相招呼著走上石橋。）
問：『諸佛未出世時如何？』（諸佛未出世時是什麼樣的？）師云：『畢缽巖前曾宴處。一千年后不知音。』（曾經在畢缽巖（Pippala Cave）前宴飲，一千年后卻找不到知音。）進云：『出世后如何？』（出世后又如何？）師云：『白日無藏住。青山任度時。』（白天沒有隱藏的地方，在青山中隨意度日。）
問：『三乘十二分教即不問。直截一句請師道。』（三乘十二分教（the twelve divisions of the teachings of the Three Vehicles）就不問了，請禪師直接說一句。）師云：『西天東土由可易。新羅渤海是為難。』（西天和東土可以輕易到達，新羅（Silla）和渤海（Bohai）卻難以到達。）問：『一句瞭然時如何？』（明白這一句話時，會怎麼樣？）師云：『到處問人看。』（到處問人看看。）
問：『如何是眉陽境？』（什麼是眉陽（Mei-yang）的景象？）師云：『地接蜀江流。山連勝峰翠。』（土地連線著蜀江的流水，山峰連線著勝峰的翠綠。）
問：『如何是和尚家風？』（什麼是和尚的家風？）師云：『客是主人相師。』（客人是主人的相師。）進云：『忽過客來時如何？』（忽然有客人來時，該怎麼辦？）師云：『且坐喫茶。』（先坐下喝茶。）
問：『雲門的旨。請師舉唱。』（請禪師開示雲門（Yun-men）的宗旨。）師云：『大眾證明。』（請大眾來證明。）進云：『恁么則領此一言也？』（這樣說來，就是領會了這一句話了？）師云：『鈍。』（遲鈍。）
【English Translation】 English version: 'Not your realm.' (This is not a realm you can understand.)
Question: 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of Bodhidharma's coming to China from the West?) The Master said: 'Sitting for nine years in Shaolin. How much wild speculation.' (Facing the wall for nine years in Shaolin Temple. How much unwarranted suspicion it aroused.) Questioner: 'Seeking and searching in the four seas, what should one seek?' (If one visits and seeks the Way everywhere, what should one seek?) The Master said: 'Five times encountering his medicine. Ultimately not revealing the heavenly secret.' (Suffered from being poisoned five times, but ultimately did not reveal the heavenly secret.)
Question: 'What is a phrase of the abbot untimely speaking for others?' (What is a phrase of the abbot inappropriately speaking for others?) The Master said: 'Not speaking for others.' (Not speaking for others.) Questioner: 'Why not speak for others?' (Why not speak for others?) The Master said: 'Teaching you to fall into a deep pit.' (Teaching you to fall into a deep pit.)
Zen Master Guang of Xichan Temple in Meizhou
A monk asked: 'Without using an inch of blade, what is it like when ascending the precious throne?' (Without using any force, what will it be like when ascending the throne?) The Master said: 'The four seas are peaceful and clear.' (The world is peaceful.) Questioner: 'Then the kingly way is smooth?' (So the kingly way is smooth?) The Master said: 'Bow down.' (Bow down.)
Question: 'The Big Dipper hides its body, what is the meaning?' (The Big Dipper hides its body, what is the meaning?) The Master said: 'A thousand-pound crossbow.' (It is a thousand-pound crossbow.)
Question: 'What is the great meaning of the Buddha-dharma?' (What is the great meaning of the Buddha-dharma?) The Master said: 'A decorative pillar at the crossroads.' (A decorative pillar at the crossroads.) The student did not understand and asked the Master to point it out again. The Master said: 'You go east, I go west.' (You go east, I go west.)
Question: 'Is the Patriarch's meaning the same as or different from the teaching's meaning?' (Is the Patriarch's meaning the same as or different from the teaching's meaning?) The Master said: 'Shih-te and Han-shan tzu invite each other onto the stone bridge.' (Shih-te (拾得) and Han-shan tzu (寒山子) invite each other to go up the stone bridge.)
Question: 'What was it like when all the Buddhas had not yet appeared in the world?' (What was it like when all the Buddhas had not yet appeared in the world?) The Master said: 'They once feasted before Pippala Cave. A thousand years later, no one knows the sound.' (They once feasted before Pippala Cave (畢缽巖). A thousand years later, no one knows the sound.) Questioner: 'What is it like after they appear in the world?' (What is it like after they appear in the world?) The Master said: 'There is no hiding place in the daytime. Freely passing the time in the green mountains.' (There is no hiding place in the daytime. Freely passing the time in the green mountains.)
Question: 'I will not ask about the Three Vehicles and the Twelve Divisions of the Teachings. Please, Master, say a direct sentence.' (I will not ask about the Three Vehicles and the Twelve Divisions of the Teachings (三乘十二分教). Please, Master, say a direct sentence.) The Master said: 'The Western Heaven and the Eastern Land can be easily changed. Silla and Bohai are difficult.' (The Western Heaven and the Eastern Land can be easily reached. Silla (新羅) and Bohai (渤海) are difficult.) Question: 'What is it like when one sentence is clear?' (What is it like when one sentence is clear?) The Master said: 'Go and ask people everywhere.' (Go and ask people everywhere.)
Question: 'What is the scenery of Meiyang?' (What is the scenery of Meiyang (眉陽)?) The Master said: 'The land connects to the flow of the Shu River. The mountains connect to the green of Sheng Peak.' (The land connects to the flow of the Shu River, and the mountains connect to the green of Sheng Peak.)
Question: 'What is the abbot's family style?' (What is the abbot's family style?) The Master said: 'The guest is the host's physiognomist.' (The guest is the host's physiognomist.) Questioner: 'What if a guest suddenly arrives?' (What if a guest suddenly arrives?) The Master said: 'Please sit and have tea.' (Please sit and have tea.)
Question: 'Please, Master, expound Yunmen's teaching.' (Please, Master, expound Yunmen's (雲門) teaching.) The Master said: 'The assembly bears witness.' (The assembly bears witness.) Questioner: 'Then I understand this one sentence?' (Then I understand this one sentence?) The Master said: 'Dull.'
置殺人。
眉州黃龍禪師
有僧問。如何是黃龍 師云。不同赤班蛇 學云。還免得金翅難也無 師云。熱砂不墮頭。免離三種怖。
問。寶劍未出匣時如何 師云。陣雲橫海上 進云。出匣后如何 師云。大地勿纖埃。
問。如何是和尚關捩子 師云。少人蹋得著 進云。忽蹋得著時如何 師云。汝試進前看 僧便喝 師便打。
師問僧。近離什麼處 僧云。香林 師云。在香林多少時 僧云。六年 師云。世尊在雪山上六年。證無上菩提。汝在香林六年。成得個什麼。 僧無語 師云。祇是個移廚吃飯。參堂去。
三僧新到 師問。三人同行。必有我師。阿那個是汝師 一僧云。今日得禮拜和尚 師云。第二個道 第二僧無語 師云。第三底道 僧亦無語 師云。將頭不猛。帶類三軍。參眾去。
師問僧。步步躡云騰。朝離何處巢 僧云。近離峨嵋 師云。還見普賢么 僧云。和尚慣得其便 師云。棒上不成龍 僧云。更𨁝跳 師便打。
蘄州北禪悟同禪師
上堂。拈起拄杖云。過去．未來．現在三世諸佛。微塵菩薩。一時在拄杖頭上轉大法輪。盡向你諸人鼻孔過。還見么。若見。與我拈將出來看。若不見。大似立地死人。良久。云。風恬浪靜。不如歸
【現代漢語翻譯】 現代漢語譯本：
殺人犯被處決。
眉州黃龍禪師（Huanglong Chan Master of Meizhou）
有僧人問：『什麼是黃龍？』 禪師說：『不同於赤斑蛇。』 學僧說：『還能免於金翅鳥（Garuda）的災難嗎？』 禪師說：『熱砂不會落在頭上，可以免離三種怖畏。』
問：『寶劍未出鞘時如何？』 禪師說：『陣雲橫亙海面。』 進而言之：『出鞘后如何？』 禪師說：『大地沒有一絲塵埃。』
問：『什麼是和尚的關鍵所在？』 禪師說：『很少有人能踩到。』 進而言之：『如果踩到了會如何？』 禪師說：『你試著上前看看。』 僧人便喝了一聲，禪師就打了他。
禪師問僧人：『最近從哪裡來？』 僧人說：『香林（Xianglin）。』 禪師說：『在香林多久了？』 僧人說：『六年。』 禪師說：『世尊在雪山上六年，證得無上菩提（Anuttara-samyak-sambodhi）。你在香林六年，成就了什麼？』 僧人無語。 禪師說：『只是換個地方吃飯，去參禪吧。』
三個僧人新來，禪師問：『三人同行，必有我師，哪個是你的老師？』 一個僧人說：『今天得以禮拜和尚。』 禪師說：『第二個說。』 第二個僧人無語。 禪師說：『第三個說。』 僧人也無語。 禪師說：『將頭不猛，帶領三軍。去參禪吧。』
禪師問僧人：『步步躡云騰，早上離開什麼地方？』 僧人說：『最近離開峨嵋山（Mount Emei）。』 禪師說：『見到普賢菩薩（Samantabhadra）了嗎？』 僧人說：『和尚慣得其便。』 禪師說：『棒上不成龍。』 僧人說：『更𨁝跳。』 禪師便打了他。
蘄州北禪悟同禪師（Wutong Chan Master of Beichan, Qizhou）
上堂，拿起拄杖說：『過去、未來、現在三世諸佛，微塵菩薩，一時在拄杖頭上轉大法輪，全都從你們的鼻孔里經過。看見了嗎？如果看見了，就給我拿出來看看。如果沒看見，就像個站著的死人。』 良久，說：『風平浪靜，不如回去。』
【English Translation】 English version:
The murderer is executed.
Huanglong Chan Master of Meizhou
A monk asked: 'What is Huanglong?' The Master said: 'Different from a red-banded snake.' The student monk said: 'Can one also avoid the difficulty of the Garuda (golden-winged bird)?' The Master said: 'Hot sand does not fall on the head, one can avoid the three fears.'
Asked: 'What is it like when the precious sword is not yet out of its sheath?' The Master said: 'Battle clouds stretch across the sea.' Further asked: 'What is it like after it is out of its sheath?' The Master said: 'The earth has not a speck of dust.'
Asked: 'What is the key to the Abbot?' The Master said: 'Few people can step on it.' Further asked: 'What if one steps on it?' The Master said: 'You try stepping forward to see.' The monk then shouted, and the Master hit him.
The Master asked a monk: 'Where did you come from recently?' The monk said: 'Xianglin.' The Master said: 'How long were you at Xianglin?' The monk said: 'Six years.' The Master said: 'The World-Honored One (Shakyamuni Buddha) spent six years on Snow Mountain and attained Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). You have been at Xianglin for six years, what have you accomplished?' The monk was speechless. The Master said: 'It's just moving the kitchen to eat, go to Chan practice.'
Three newly arrived monks, the Master asked: 'When three people walk together, there must be a teacher among them. Which one is your teacher?' One monk said: 'Today I have the opportunity to pay respects to the Abbot.' The Master said: 'The second one speak.' The second monk was speechless. The Master said: 'The third one speak.' The monk was also speechless. The Master said: 'Not fierce in taking the lead, leading the three armies. Go to Chan practice.'
The Master asked a monk: 'Step by step treading on clouds, where did you leave from this morning?' The monk said: 'Recently left Mount Emei.' The Master said: 'Did you see Samantabhadra (Universal Worthy Bodhisattva)?' The monk said: 'The Abbot is accustomed to the convenience.' The Master said: 'A dragon cannot be made on a stick.' The monk said: 'Jump even more.' The Master then hit him.
Wutong Chan Master of Beichan, Qizhou
Ascending the Dharma hall, he raised his staff and said: 'The Buddhas of the past, future, and present three times, the Bodhisattvas as numerous as dust particles, are all turning the great Dharma wheel on the head of this staff at once, all passing through your nostrils. Do you see it? If you see it, then take it out and show it to me. If you don't see it, you are like a standing dead person.' After a long pause, he said: 'The wind is calm and the waves are quiet, it is better to return.'
堂。珍重。
僧問。如何是北禪境 師云。白雲峰前令 進云。如何是境中人 師云。迦葉臺上敕。
問。如何是和尚家風 師云。時挑野菜和根煮。旋斫青柴帶葉燒 進云。忽遇上上之賓。又如何祇待 師云。家蔬三五饤。山茗一兩甌。
問。如何是和尚深深處 師云。凈掃眼前地。相伴白雲閑。
問。如何是佛 師云。對面如千里。
師問僧。什麼處來 僧云。黃州來 師云。夏在什麼處 僧云。資福 師云。福將何資 僧云。兩重公案 師云。爭奈在北禪手裡 僧云。在手裡即收取 師便打。
師問僧。離什麼處 僧云。江南 師云。還見歸宗和尚么 僧云。草賊自敗 師云。汝為什麼抱贓叫屈 僧云。恰是 師便打。
衡州大聖院守賢禪師
上堂。僧問。靈山一會。迦葉親聞。未審和尚一會。什麼人得聞 師云。伶利不從師。聵人徒側耳 學云。和尚慈悲何在 師云。放汝一頓 學人掩耳出去 師云。雖得一場贏。未免拄杖走。
問。如何是佛道場 師云。五通廟裡勿香爐 問。如何是佛法大意 師云。南斗七。北斗八。
問。如何是祖師西來意 師云。鉆龜打瓦。
問。如何是衲衣下事 師云。千山萬水。
問。嚙鏃當鋒時如
【現代漢語翻譯】 現代漢語譯本： 堂。珍重。
僧人問：『什麼是北禪（Bei Chan，指北禪宗）的境界？』 師父說：『白雲峰前有命令。』 僧人進一步問：『什麼是境界中的人？』 師父說：『迦葉（Kasyapa，佛陀十大弟子之一）臺上發敕令。』
問：『什麼是和尚（heshang，指僧人）的家風？』 師父說：『時常挑野菜連根一起煮，隨意砍些青柴帶著葉子燒。』 進一步問：『忽然遇到上等的客人，又該如何招待？』 師父說：『家常蔬菜擺上三五樣，山裡的茶倒上一兩甌。』
問：『什麼是和尚最深的地方？』 師父說：『乾淨地打掃眼前的土地，與白雲相伴悠閒自在。』
問：『什麼是佛（Fo，指覺悟者）？』 師父說：『對面如同隔著千里。』
師父問僧人：『從什麼地方來？』 僧人說：『從黃州來。』 師父問：『夏天在哪裡？』 僧人說：『資福寺。』 師父問：『用什麼來資助福氣？』 僧人說：『兩重公案。』 師父說：『爭奈在北禪手裡。』 僧人說：『在手裡就收取。』 師父隨即打了他。
師父問僧人：『離開什麼地方？』 僧人說：『江南。』 師父問：『還見到歸宗和尚嗎？』 僧人說：『草寇自己潰敗了。』 師父說：『你為什麼抱著贓物喊冤？』 僧人說：『恰是。』 師父隨即打了他。
衡州大聖院守賢禪師（Shouxian Chanshi of Dasheng Temple in Hengzhou）
上堂說法。僧人問：『靈山法會上，迦葉親自聽聞。不知和尚的法會上，什麼人能夠聽聞？』 師父說：『伶俐的人不跟隨老師，耳聾的人白白側耳傾聽。』 學人問：『和尚的慈悲在哪裡？』 師父說：『放你一頓。』 學人捂著耳朵出去。師父說：『即使贏得了一場，也免不了要拄著枴杖走。』
問：『什麼是佛道場？』 師父說：『五通廟裡沒有香爐。』 問：『什麼是佛法大意？』 師父說：『南斗七星，北斗八星。』
問：『什麼是祖師西來意（Zushi Xilai Yi，指禪宗的根本宗旨）？』 師父說：『鉆龜打瓦。』
問：『什麼是衲衣下的事？』 師父說：『千山萬水。』
問：『嚙鏃當鋒時如』
【English Translation】 English version: Hall. Take care.
A monk asked: 'What is the realm of Bei Chan (Northern Chan Buddhism)?' The Master said: 'An order before White Cloud Peak.' The monk further asked: 'What is the person within that realm?' The Master said: 'A decree from Kasyapa's (one of the ten major disciples of the Buddha) platform.'
Asked: 'What is the family style of the heshang (monk)?' The Master said: 'Often picking wild vegetables and boiling them with their roots, casually chopping green firewood and burning it with its leaves.' Further asked: 'If you suddenly encounter a superior guest, how would you treat them?' The Master said: 'Arrange three or five kinds of home-grown vegetables, and pour one or two ou of mountain tea.'
Asked: 'What is the deepest place of the heshang?' The Master said: 'Cleanly sweep the ground before your eyes, and leisurely accompany the white clouds.'
Asked: 'What is the Buddha (the awakened one)?' The Master said: 'Like a thousand miles across from each other.'
The Master asked a monk: 'Where do you come from?' The monk said: 'From Huangzhou.' The Master asked: 'Where were you during the summer?' The monk said: 'Zifu Temple.' The Master asked: 'What will you use to support blessings?' The monk said: 'Two layers of koans.' The Master said: 'It's a pity it's in the hands of Bei Chan.' The monk said: 'If it's in the hands, then take it.' The Master then hit him.
The Master asked a monk: 'Where did you leave from?' The monk said: 'Jiangnan.' The Master asked: 'Did you see the Guizong heshang?' The monk said: 'The grass bandits defeated themselves.' The Master said: 'Why are you crying injustice while holding stolen goods?' The monk said: 'Exactly.' The Master then hit him.
Zen Master Shouxian (Shouxian Chanshi) of Dasheng Temple in Hengzhou
Ascending the hall to preach. A monk asked: 'At the assembly on Vulture Peak, Kasyapa personally heard it. I wonder, at the heshang's assembly, who can hear it?' The Master said: 'The clever do not follow the teacher, and the deaf listen in vain.' The student asked: 'Where is the heshang's compassion?' The Master said: 'I'll give you a beating.' The student covered his ears and left. The Master said: 'Even if you win one round, you can't avoid walking with a staff.'
Asked: 'What is the Buddha's (Fo) sanctuary?' The Master said: 'No incense burner in the Wutong Temple.' Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'The Big Dipper Seven, the North Dipper Eight.'
Asked: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, referring to the fundamental principle of Zen Buddhism)?' The Master said: 'Drilling tortoise shells and hitting tiles.'
Asked: 'What is the matter under the kasaya?' The Master said: 'Thousands of mountains and rivers.'
Asked: 'When biting an arrow at the point of the blade, how is it'
何 師云。穿過骨侖觜。噸呀萬仞頭。
舒州天柱山禪師
上堂云。莫有作家戰將么。試出來與山僧相見。
時有僧出來禮拜 師云。山僧打退鼓 僧云。和尚是什麼心行 師云。敗將不戰。
問。北斗藏身。意旨如何 師云。阇梨豈不是荊南府人 僧云。是 師云。只見波瀾起。不測洞庭深 問。如何是涵蓋乾坤句 師云。只聞風擊響。知是幾千竿 問。如何是截斷眾流句 師云。昨夜寒風起。今朝刮地霜 問。如何是隨波逐浪句 師云。春煦陽和華織地。滿林初囀野鶯聲。
問。牛頭未見四祖時如何 師云。路僻人稀到。山深客少行 進云。見后如何 師云。滿徑松風秋颯颯。盡堂明月夜依依 問。蓮華未出水時如何 師云。根深連蒂經殘雨 進云。出水后如何 師云。水仙頭捧實希奇。
問。寶劍未出匣時如何 師云。如今昭代無人問 進云。出匣后如何 師云。萬里山河道太平。
問。如何是佛向上人 師云。寒山不知何處去。拾得至今笑不休。
問。如何是大人相 師云。相識滿天下。知心有幾人。
韶州龍光禪師
上堂。僧問。從上古人。拈槌豎拂。儘是捏目生華。學人上來。離卻是非。請師別道 師云。罕遇作家 進云。只恁么。還當
【現代漢語翻譯】 現代漢語譯本 何師說：『穿過骨侖觜（山峰名），聳立在萬仞高的山頭。』
舒州天柱山禪師
上堂說法時說：『有沒有能征善戰的將領？出來與老衲相見。』
當時有個僧人出來禮拜，禪師說：『老衲要打退堂鼓了。』僧人問：『和尚您是什麼樣的心境？』禪師說：『敗軍之將，不談作戰。』
問：『北斗藏身，是什麼意思？』禪師說：『阇梨（梵語，意為「親教師」）你不是荊南府人嗎？』僧人說：『是。』禪師說：『只見波濤洶涌，難以測度洞庭湖的深淺。』問：『如何是涵蓋乾坤句？』禪師說：『只聽見風吹竹子的響聲，就知道有幾千竿竹子。』問：『如何是截斷眾流句？』禪師說：『昨夜寒風凜冽，今早遍地結霜。』問：『如何是隨波逐浪句？』禪師說：『春日溫暖陽光和煦，花朵織滿大地，滿林子都是剛開始鳴叫的黃鶯的聲音。』
問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』禪師說：『路途偏僻人跡罕至，山勢險峻客人稀少。』僧人進一步問：『見面之後如何？』禪師說：『滿地松風秋日颯颯作響，整個禪堂明月夜夜相伴。』問：『蓮花未出水時如何？』禪師說：『根深蒂固，經歷殘雨的洗禮。』僧人進一步問：『出水后如何？』禪師說：『水仙花頂端的花苞，實在稀奇。』
問：『寶劍未出匣時如何？』禪師說：『如今太平盛世，無人問津。』僧人進一步問：『出匣后如何？』禪師說：『萬里山河，一片太平景象。』
問：『如何是佛向上人？』禪師說：『寒山（唐代詩僧）不知去了哪裡，拾得（唐代詩僧）至今還在不停地笑。』
問：『如何是大人相？』禪師說：『相識遍天下，知心有幾人。』
韶州龍光禪師
上堂說法。僧人問：『從古至今，古人拈起木槌，豎起拂塵，都是虛幻不實的。學人上來，想要離開是非對錯，請禪師您另外說一句。』禪師說：『難得遇到真正的行家。』僧人進一步問：『只是這樣，還算…？』
【English Translation】 English version Master He said, 'Piercing through the Gulun Peak (name of a mountain peak), towering atop ten-thousand-fathom heights.'
Zen Master of Mount Tianzhu in Shuzhou
In an Dharma talk, he said, 'Are there any capable generals? Come forth and meet this old monk.'
At that time, a monk came forward and bowed. The Master said, 'This old monk is beating a retreat.' The monk asked, 'What is the state of mind of the Abbot?' The Master said, 'A defeated general does not speak of war.'
Asked, 'What is the meaning of 'The Big Dipper hiding its body'?' The Master said, 'Are you not a person from Jingnan Prefecture?' The monk said, 'Yes.' The Master said, 'Only seeing the rising waves, one cannot fathom the depth of Dongting Lake.' Asked, 'What is the phrase that encompasses the universe?' The Master said, 'Only hearing the sound of the wind striking, one knows there are thousands of bamboo stalks.' Asked, 'What is the phrase that cuts off the flow of all streams?' The Master said, 'Last night the cold wind rose, this morning frost scraped the ground.' Asked, 'What is the phrase that follows the waves?' The Master said, 'The warmth of spring and the harmony of the sun weave the earth, the first warbling of wild orioles fills the forest.'
Asked, 'How was Niu-tou (Fazong Zen Master) before meeting the Fourth Patriarch (Daoxin Zen Master)?' The Master said, 'The road is remote and few people arrive, the mountains are deep and few guests travel.' The monk further asked, 'How was he after meeting him?' The Master said, 'The pine wind fills the path, rustling in the autumn, the bright moon fills the hall, night after night.' Asked, 'How is the lotus before it emerges from the water?' The Master said, 'Deep roots connected by stems enduring the remaining rain.' The monk further asked, 'How is it after emerging from the water?' The Master said, 'The flower bud held high by the water lily is truly rare.'
Asked, 'How is the precious sword before it leaves its scabbard?' The Master said, 'Now in this enlightened age, no one asks about it.' The monk further asked, 'How is it after leaving its scabbard?' The Master said, 'Ten thousand miles of mountains and rivers, a scene of great peace.'
Asked, 'What is a person who is beyond the Buddha?' The Master said, 'Han-shan (Tang Dynasty poet-monk) does not know where he has gone, Shi-de (Tang Dynasty poet-monk) still laughs without ceasing.'
Asked, 'What is the appearance of a great person?' The Master said, 'Acquaintances fill the world, but how many are true friends?'
Zen Master Longguang of Shaozhou
In an Dharma talk. A monk asked, 'From ancient times, the ancients raising the mallet and raising the whisk are all creating illusions. This student comes forward, wanting to leave behind right and wrong, please Master say something different.' The Master said, 'Rarely encountering a true expert.' The monk further asked, 'Just like this, is it still considered...?'
得也無 師豎拂子 學云。何異前非 師便打。
問。佛病祖病如何醫 師云。世醫拱手。
問。師子窟中無異獸。當軒哮吼事如何 師云。汝試哮吼看 學人禮拜 師云。疑殺人。
問。如何是祖師西來意 師云。路逢穿耳客。
問。如何是佛法大意 師云。山高月上遲。
問。如何是龍光境 師云。白雲長覆青松頂 進云。如何是境中人 師云。名利客來難過日。水云僧到易經年。
問。如何是教意 師云。卷不釋手 進云。久久成得個什麼邊事 師云。信受奉行。
觀州水精院宮禪師
上堂。僧問。師今登寶座。未審嗣何人 師云。威音不話的。翹足謾勞形 進云。恁么則韶陽𡣪嗣也 師云。移船諳水勢。舉棹別波瀾。
問。不壞假名而談實相時如何 師云。青山不動足。日月任分拏。
問。如何是佛 師云。和泥合水 進云。畢竟如何 師云。擗把生雷。
問。美味醍醐。為什麼變成毒藥 師云。道江紙貴。
問。見色便見心時如何 師云。南來底什麼處去 進云。心境俱亡時如何 師云。坐地開眼睡。
問。不犯目前事。來機何辨的 師云。白雲生太華。日月繞須彌。
問。如何是和尚日用事 師云。勝業門鼕鼕
【現代漢語翻譯】 現代漢語譯本 學人：得到了嗎？ 禪師豎起拂塵。 學人問：這和以前的錯誤有什麼不同？ 禪師便打了他。
學人問：佛的病和祖師的病要如何醫治？ 禪師說：世間的醫生拱手無策。
學人問：獅子窟中沒有其他野獸，當著門庭怒吼是怎麼回事？ 禪師說：你試著怒吼一聲給我看看。 學人禮拜。 禪師說：疑心會害死人。
學人問：什麼是祖師西來的真意？ 禪師說：路上遇到穿耳環的客人。
學人問：什麼是佛法的大意？ 禪師說：山高，月亮升起得晚。
學人問：什麼是龍光境？ 禪師說：白雲長久地覆蓋著青松的頂端。 學人進一步問：什麼是境中的人？ 禪師說：追逐名利的人來這裡難以度日，悠遊自在的僧人到這裡容易度過多年。
學人問：什麼是教義的真意？ 禪師說：書本不離手。 學人進一步問：長久這樣下去能成就什麼？ 禪師說：深信接受，身體力行。
觀州水精院宮禪師
禪師上堂說法。僧人問：禪師今天登上寶座，不知道是繼承了哪位祖師的法脈？ 禪師說：威音王佛（過去佛名）不說透徹，踮起腳尖也是白費力氣。 學人進一步問：這樣說來，禪師是繼承了韶陽（韶山，指南泉普愿）的法脈了？ 禪師說：移動船隻的人熟悉水勢，舉起船槳的人辨別波浪。
學人問：不破壞假名（世俗諦）而談論實相（真諦）時，應該如何理解？ 禪師說：青山不動腳步，日月任憑你抓取。
學人問：什麼是佛？ 禪師說：和泥和水。 學人進一步問：究竟什麼是佛？ 禪師說：摔碎泥塊，產生雷霆。
學人問：美味的醍醐（比喻佛法），為什麼會變成毒藥？ 禪師說：道江的紙張價格昂貴（比喻佛法被濫用）。
學人問：見到色相就見到心性時，應該如何理解？ 禪師說：從南方來的人，要到哪裡去？ 學人進一步問：心和境都消失時，應該如何理解？ 禪師說：坐在地上睜著眼睛睡覺。
學人問：不觸犯眼前的事物，如何辨別來機的玄妙？ 禪師說：白雲在太華山升起，日月圍繞著須彌山。
學人問：什麼是和尚每天的日常事務？ 禪師說：勝業門鼕鼕（指敲擊木魚的聲音）。
【English Translation】 English version Student: Have you attained it? The Master raised his whisk. Student: How is this different from past mistakes? The Master then struck him.
Student: How should the illness of the Buddha and the illness of the Patriarchs be treated? The Master said: Worldly doctors are helpless.
Student: In the lion's cave, there are no other beasts. What is the matter with roaring at the doorway? The Master said: Try roaring for me to see. The student bowed. The Master said: Doubt kills people.
Student: What is the meaning of the Patriarch's coming from the West? The Master said: Meeting a guest with pierced ears on the road.
Student: What is the great meaning of the Buddha-dharma? The Master said: The mountain is high, the moon rises late.
Student: What is the realm of Longguang (name of a place)? The Master said: White clouds perpetually cover the peaks of green pines. Student further asked: What is the person in the realm? The Master said: Those who seek fame and profit find it hard to pass the days here; monks who are like water and clouds easily spend years here.
Student: What is the meaning of the teachings? The Master said: The book is never out of hand. Student further asked: What can be accomplished after a long time? The Master said: Believe, accept, and practice accordingly.
Chan Master Gong of Shuijing Monastery in Guanzhou
The Master ascended the Dharma hall. A monk asked: Master, you ascend the precious seat today. I wonder, who are you succeeding? The Master said: Weiyin Buddha (name of a past Buddha) did not speak clearly; standing on tiptoe is a waste of effort. Student further asked: In that case, are you succeeding Shaoyang (Mount Shao, referring to Nanquan Puyuan)? The Master said: Those who move boats are familiar with the water's power; those who raise oars discern the waves.
Student: How should one understand when discussing true reality (paramartha-satya) without destroying provisional names (samvriti-satya)? The Master said: The green mountains do not move their feet; let the sun and moon be seized as you wish.
Student: What is Buddha? The Master said: Mixing mud and water. Student further asked: What ultimately is Buddha? The Master said: Break the clod and create thunder.
Student: Why does delicious ghee (metaphor for the Dharma) turn into poison? The Master said: The paper of Daojiang is expensive (metaphor for the Dharma being misused).
Student: How should one understand when seeing form is seeing mind? The Master said: Where are those coming from the South going? Student further asked: How should one understand when both mind and environment disappear? The Master said: Sitting on the ground, sleeping with eyes open.
Student: Without violating the matter at hand, how can the subtlety of the coming opportunity be discerned? The Master said: White clouds rise from Mount Taihua; the sun and moon revolve around Mount Sumeru.
Student: What are the daily affairs of the abbot? The Master said: Shengye Gate, dong dong (referring to the sound of striking the wooden fish).
鼓 進云。未曉之從。如何湊泊 師云。朝打三千。暮打八百。
問。學人未登寶山。如何辨別 師云。骨侖水底牽大象。
穎州羅漢匡果禪師
上堂云。盡令提綱。十方坐斷。千差同轍。萬里風清。此猶是化門之說。作么生是衲僧門下事。若是作者。不顧危亡。便請單刀相見。對眾證據。
時有僧問。沙場獨戰時如何 師云。秦王不作家 進云。恁么則今日得遇奇人 師云。受際城外髑髏深。
問。如何是吹毛劍 師便棒。
問。和尚百年後。有人問。和尚向什麼處去。如何酬對 師云。分明舉 進云。誰是知音者 師云。知音即不問。
問。鑿壁偷光時如何 師云。錯 學云。爭奈苦志專心 師云。錯。
問。學人上來。請師一接 師云。汝是什麼處人 進云。恁么則得遇于師也 師云。賺殺一船人。
隋州智門山法覲上座
師到智門山三十餘年。每有學者請益。不倦提撕。
時有僧問。如何是佛 師云。襕衫新翦無衣䙡 進云。未審意旨如何 師云。手把湘南竹。逢春點遠峰。
問。古鏡未磨時如何 師云。暗 進云。磨后如何 師云。照破髑髏寒。
問。如何是三乘教外別傳一句 師云。石人齊拍手。玉女夜挑燈。
【現代漢語翻譯】 現代漢語譯本 鼓進云：弟子不明白之前的提問，如何才能領會禪師的教誨？ 師父說：早上打三千下，晚上打八百下（意指勤奮修行）。 問：學人還未登上寶山（指佛法），如何辨別真偽？ 師父說：骨侖（Kulun）水底牽大象（比喻難以置信的事情）。 穎州羅漢匡果禪師 上堂說法：完全掌握綱要，十方世界都被截斷，千差萬別歸於同一途徑，萬里之內風清氣正。但這仍然是佛的教化之門的說辭。怎樣才是禪僧門下的真功夫？如果是真正的修行者，不顧自身安危，就請拿出真本事，當衆驗證。 當時有僧人問：在戰場上獨自戰鬥時，該如何是好？ 師父說：秦王不做家（比喻不執著於世俗）。 僧人進云：如此說來，今天有幸遇到了奇人。 師父說：受際城外髑髏深（比喻生死無常）。 問：什麼是吹毛劍（比喻鋒利的智慧）？ 師父直接用棒打。 問：和尚百年之後，如果有人問，和尚去了哪裡，該如何回答？ 師父說：分明舉（明白地指出）。 僧人進云：誰是知音者？ 師父說：知音就不會問。 問：鑿壁偷光時如何？ 師父說：錯。 學人說：可是我苦志專心。 師父說：錯。 問：學人上來，請師父接引。 師父說：你是哪裡人？ 僧人進云：如此說來，我得遇了師父。 師父說：騙死一船人（比喻自作聰明）。 隋州智門山法覲上座 師父在智門山三十多年，每當有學人請教，總是不厭其煩地提點。 當時有僧人問：什麼是佛？ 師父說：襕衫（Lan Shan，僧人的法衣）新剪無衣䙡（yi huai，衣襟）。 僧人進云：不知是什麼意思？ 師父說：手把湘南竹，逢春點遠峰（比喻佛法自然而然）。 問：古鏡未磨時如何？ 師父說：暗。 僧人進云：磨后如何？ 師父說：照破髑髏寒（比喻智慧照破生死）。 問：如何是三乘教外別傳一句？ 師父說：石人齊拍手，玉女夜挑燈（比喻不可思議的境界）。
【English Translation】 English version A monk, Jin Yun, asked: 'I don't understand the previous question. How can I comprehend the teacher's teachings?' The master said: 'Strike three thousand times in the morning, and eight hundred times in the evening.' (Meaning diligent practice). Asked: 'Before a student ascends the treasure mountain (referring to the Buddha's teachings), how can one distinguish between truth and falsehood?' The master said: 'Pulling an elephant from the bottom of Kulun (Kulun) water.' (Metaphor for an unbelievable thing). Chan Master Kuang Guo of Luohan Temple in Yingzhou Ascending the hall, he said: 'Completely grasp the key points, and the ten directions are cut off. The myriad differences return to the same path, and the wind is clear within ten thousand miles. But this is still the saying of the gate of Buddha's teachings. What is the true skill of a Chan monk? If you are a true practitioner, regardless of your own safety, please show your true skills and verify them in public.' At that time, a monk asked: 'What should I do when fighting alone on the battlefield?' The master said: 'The King of Qin does not make a home.' (Metaphor for not being attached to the secular). Jin Yun said: 'In that case, today I am fortunate to meet a remarkable person.' The master said: 'The skulls outside Shouji City are deep.' (Metaphor for the impermanence of life and death). Asked: 'What is a hair-splitting sword (metaphor for sharp wisdom)?' The master hit him directly with a stick. Asked: 'After the master passes away, if someone asks, where did the master go, how should I answer?' The master said: 'Clearly point it out.' Jin Yun said: 'Who is the one who understands?' The master said: 'The one who understands will not ask.' Asked: 'What about stealing light by drilling a hole in the wall?' The master said: 'Wrong.' The student said: 'But I am determined and focused.' The master said: 'Wrong.' Asked: 'The student has come up, please guide me, Master.' The master said: 'Where are you from?' Jin Yun said: 'In that case, I have met the master.' The master said: 'Deceiving a boatload of people.' (Metaphor for being self-righteous). Superior Seat Fa Qin of Zhimenshan Mountain in Suizhou The master has been at Zhimenshan Mountain for more than thirty years. Whenever a student asks for advice, he always patiently points it out. At that time, a monk asked: 'What is Buddha?' The master said: 'A newly cut Lan Shan (Lan Shan, a monk's robe) has no yi huai (yi huai, the front of the robe).' Jin Yun said: 'I don't know what it means?' The master said: 'Holding a bamboo from Xiangnan, pointing to distant peaks in spring.' (Metaphor for the naturalness of the Buddha's teachings). Asked: 'What about an ancient mirror before it is polished?' The master said: 'Dark.' Jin Yun said: 'What about after polishing?' The master said: 'Shining through the cold skull.' (Metaphor for wisdom shining through life and death). Asked: 'What is the sentence transmitted separately outside the Three Vehicles?' The master said: 'Stone men clap their hands in unison, and jade girls light lamps at night.' (Metaphor for an inconceivable realm).
問。如何是和尚出身處 師云。寒巖無宿客。常與白雲閑。
有僧入室請益宗風事。師有頌示之。
從上綱宗事最奇 卷舒生殺切須知 臨機便有威雄勢 賓主相呈縱奪時 不若食龍金翅鳥 當鋒一撮更難支 現成公案睦州斷 四門有路趙州機 仰山插鍬猶因地 雲門關捩幾人知 鏡清失利多風措 高亭送客看臨岐 本分家風依時節 夾山典座得便宜 唯有龍潭吹滅燭 德山諦實更無疑 不是等閑虛妄說 呵佛罵祖天下知 自古綱宗難隱跡 如今著眼直須窺 只道尋常記得徹 洎乎把住眼如眵 敵磕便須大哮吼 莫作野犴狐兔兒 斯吒落水休吐氣 密嘌智深誰瞻伊 提綱盡有同風事 好看雲門顧鑒咦
韶州雲門山朗上座
師自幼歲常游講肆。時雲門禪師出世。僧問。如何是透法身句 云云。北斗里藏身 師聞斯語。罔測微旨。遂造之 雲門一見。把住云。道。道 師擬議 雲門拓開。乃有頌。
雲門聳踢白雲低 水急游魚不敢棲 入戶已知來見解 何勞再舉轣中泥
師因斯大悟。自此依棲雲門為上座。
廣主三召不赴。
師一日偶述葛藤歌一首。
阿呵呵。是什麼 聽向精靈窟里坐 朕兆生
兮與未生 驀口摑弓無罪過 如今口使誰人摑 縱使摑弓復何責 除是知音同道流 未言已過新羅國 乾坤大地本來虛 靡用觀空作意除 作意除兮終不了 還似霜鉤釣火魚 恨餘數載勤勞苦 為剖玄中一玄語 明明玄自不玄玄 更尚玄中求玄悟 無法迷人及悟人 忽于平地致難辛 丈夫須稟天生格 蹋破虛空莫問津 單刀秀句抂施設 剜肉成瘡向誰說 直鐃講得石點頭 終歸不離水中月 更言者個是如來 誑他自誑苦哀哉 若也不信葛藤語 一任青天掣電雷 余家一任青天笑 碧落浮雲徒浩浩 解說刀兮口不傷 今古豈無言語道 閑來把筆動毫铓 不欲[眉*頁]然佇寂鄉 無事強生多種解 爭如無事且尋常 且尋常 猶被虛真笑一場 可憐好個究全子 喚作究全早壓良 默不是。語乖張 到此分明總是狂 為報諸方毳侶道 最好波斯入大唐
有僧問。如何是佛 師云。鐵牛頭上角 學人不曉意旨如何 師云。石人腰下帶。
問。如何是西來祖師大道 師云。七顛八倒。
問。如何是菩提 師云。腳不履泥。
問。如何是解脫 師云。穿靴水上行。
問。如何是透脫一路 師云。南贍部州。
【現代漢語翻譯】 現代漢語譯本 過去和未來都未曾發生，突然用嘴去打弓，本來就沒有罪過。 現在用嘴去打弓，又能責怪誰呢？ 即使責怪弓，又有什麼可責怪的呢？ 除非是真正理解我的人，不用說就已經超越了新羅國（Silla，古代朝鮮國家）。 天地本來就是空虛的，不需要刻意去觀空，然後試圖去除它。 如果刻意去除，最終也不會明白，就像用霜做的鉤子去釣火中的魚一樣，毫無用處。 我後悔多年來的勤勞辛苦，是爲了剖析玄機中的玄機。 明明玄機本身就不玄妙，還要在玄機中尋求玄機的領悟。 法本身不能使人迷惑或覺悟，卻突然在平地上製造困難和痛苦。 大丈夫應該具有天生的氣概，踏破虛空，不要問路。 隨便使用巧妙的言辭和手段，就像剜肉補瘡，又能向誰訴說呢？ 即使能用直鐃（一種樂器）講得石頭點頭，最終還是離不開水中的月亮，虛幻不實。 如果有人說這就是如來（Tathagata，佛的稱號之一），那是欺騙自己，真是可悲啊！ 如果你們不相信這些沒完沒了的話，那就讓青天降下閃電雷鳴吧！ 我任憑青天嘲笑，碧藍的天空中漂浮的雲彩也只是徒勞地浩瀚。 解釋刀的時候，嘴巴不會受傷，自古以來難道沒有言語之道嗎？ 閒來無事，拿起筆來揮毫，不想默默地停留在寂靜的地方。 沒事卻強行生出多種解釋，不如什麼都不做，保持平常心。 保持平常心，還是會被虛妄和真實嘲笑一場。 可憐那些自以為是、追求完美的人，被稱為『究全』反而壓制了他們的善良本性。 沉默不對，說話又乖張，到了這種地步，分明都是瘋狂。 告訴各地的僧侶們，最好還是讓波斯人進入大唐（Tang Dynasty，中國朝代）。
有僧人問：『什麼是佛？』 禪師說：『鐵牛頭上的角。』 學人不明白其中的意思，禪師說：『石人腰下的帶。』
問：『什麼是西來祖師（Bodhidharma，禪宗始祖）的大道？』 禪師說：『七顛八倒。』
問：『什麼是菩提（Bodhi，覺悟）？』 禪師說：『腳不沾泥。』
問：『什麼是解脫（Moksha，從輪迴中解脫）？』 禪師說：『穿靴在水上行走。』
問：『什麼是透脫一路？』 禪師說：『南贍部州（Jambudvipa，我們所居住的世界）。』
【English Translation】 English version Neither the past nor the future has occurred; suddenly striking the bow with the mouth is without fault. Now striking the bow with the mouth, who can be blamed? Even if the bow is blamed, what is there to blame? Unless it is a true confidant, without speaking, one has already surpassed Silla (Silla, an ancient Korean kingdom). Heaven and earth are inherently empty; there is no need to deliberately contemplate emptiness and then try to eliminate it. If you deliberately try to eliminate it, you will never understand, just like using a frost hook to fish for fire fish, it is useless. I regret my years of diligent labor, which were spent dissecting the mystery within the mystery. Clearly, the mystery itself is not mysterious; yet, one still seeks enlightenment within the mystery. The Dharma itself cannot delude or enlighten people, yet it suddenly creates difficulties and suffering on level ground. A true man should possess innate boldness, shattering the void and not asking for directions. Casually using clever words and means is like cutting flesh to make a sore; to whom can you tell it? Even if you can use a straight nao (a musical instrument) to make stones nod, in the end, it cannot be separated from the moon in the water, unreal and illusory. If someone says this is the Tathagata (Tathagata, one of the titles of the Buddha), it is deceiving oneself, how sad! If you do not believe these endless words, then let the blue sky send down lightning and thunder! I let the blue sky laugh; the floating clouds in the azure sky are only vainly vast. When explaining the sword, the mouth will not be injured; has there not been a way of words since ancient times? When idle, I pick up the pen and wield it, not wanting to silently remain in a desolate place. Forcing multiple interpretations when there is nothing to do is not as good as doing nothing and maintaining ordinariness. Maintaining ordinariness is still laughed at by falsehood and truth. Pity those who are self-righteous and pursue perfection; being called 'complete' suppresses their goodness. Silence is wrong, and speech is perverse; at this point, it is clearly all madness. Tell the monks everywhere that it is best to let the Persians enter the Tang Dynasty (Tang Dynasty, a Chinese dynasty).
A monk asked: 'What is Buddha?' The master said: 'The horn on the head of an iron ox.' The student did not understand the meaning, and the master said: 'The belt around the waist of a stone man.'
Asked: 'What is the great path of the Western Patriarch (Bodhidharma, the founder of Zen Buddhism)?' The master said: 'Seven upside down and eight inverted.'
Asked: 'What is Bodhi (Bodhi, enlightenment)?' The master said: 'Feet do not tread on mud.'
Asked: 'What is Moksha (Moksha, liberation from reincarnation)?' The master said: 'Walking on water wearing boots.'
Asked: 'What is the path of thorough escape?' The master said: 'Jambudvipa (Jambudvipa, the world we live in).'
北郁單越 學人不會意旨如何 師云。朝游羅浮。暮歸檀特。
問。諸佛未出世。還有眾生可度也無 師云。騎牛登雪刃。不見後園華 進云。諸佛出世后。還無眾生可度也無 師云。三更不入市。未委吊塵人。
問。師得個什麼。便只棲雲門山 師云。任你浮雲綻。皓月何會虧。
問。如何是三乘教外別傳一句 師云。浩然無間斷。何不自新鮮。
天聖廣燈錄卷第二十 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十一 ［宋碑］
南嶽山南臺勤禪師
初開堂日。僧問。法筵龍象眾。當觀第一義。如何是第一義 師云。匝地香菸秀。云開日色新。
問。師唱誰家曲。宗風嗣阿誰 師云。日下飛雲雨。桃川淥水香。
問。慈雲已布千花秀。今日宣揚事若何 師云。四海波濤靜。一輪天地明。
問。今日一會。未審為何人 師云。真珠箱裡盛宮誥。月桂抽條萬代枝。
問。如何是南臺境 師云。掌中觀世界。日月滿懷流 進云。如何是境中人 師云。走殺多少人。
問。如何是禪 師云。石人拋玉彈。跣足履春冰。
問。如何是祖師西來的的意 師云。一寸龜毛重九斤。
師上堂。僧問。
【現代漢語翻譯】 現代漢語譯本 問：北郁單越（Uttarakuru，四大部洲之一，以生活安樂著稱）的學人不能領會您的意旨，這是為什麼？
師父說：早上游覽羅浮山，晚上回到檀特山。
問：諸佛未出世之前，還有眾生可以度化嗎？
師父說：騎著牛登上雪刃，看不見後花園的花。
進而言之：諸佛出世之後，就沒有眾生可以度化了嗎？
師父說：三更半夜不進城，不知道誰是需要弔唁的世俗之人。
問：師父您得到了什麼，便只棲身於雲門山？
師父說：任憑浮雲舒捲，皓月又怎會虧損？
問：什麼是三乘教（聲聞乘、緣覺乘、菩薩乘）之外的特別傳授的一句？
師父說：浩然無間斷，為何不讓自己煥然一新？ 天聖廣燈錄卷第二十 卍新續藏第 78 冊 No. 1553 天聖廣燈錄 天聖廣燈錄卷第二十一 ［宋碑］ 南嶽山南臺勤禪師 初次開堂之日，有僧人問道：法筵之上龍象匯聚，應當觀照第一義諦，什麼是第一義諦？
師父說：遍地香菸瀰漫，云開霧散，陽光煥然一新。
問：師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？
師父說：太陽下飛雲化雨，桃川碧水飄香。
問：慈雲已經普布，千花競秀，今日宣揚的又是什麼事呢？
師父說：四海波濤平靜，一輪明月照亮天地。
問：今日的這一聚會，不知是爲了什麼人？
師父說：真珠箱裡盛著宮廷誥命，月桂抽出新條，可傳萬代。
問：什麼是南臺山的境界？
師父說：掌中觀看世界，日月滿懷流淌。
進而言之：什麼是境界中的人？
師父說：累死了多少人啊！
問：什麼是禪？
師父說：石人拋擲玉石子彈，赤腳踩踏春日薄冰。
問：什麼是祖師西來（Bodhidharma's arrival from the West）的的意？
師父說：一寸長的烏龜毛重九斤。
師父上堂說法，有僧人提問。
【English Translation】 English version Question: Why can't the scholars of Uttarakuru (one of the four great continents, known for its blissful life) comprehend your intention?
The Master said: In the morning, I travel to Mount Luofu; in the evening, I return to Mount Tantra. Question: Before the Buddhas appeared in the world, were there still sentient beings to be liberated?
The Master said: Riding an ox to climb a snowy blade, one cannot see the flowers in the back garden. Further question: After the Buddhas appeared in the world, are there no more sentient beings to be liberated?
The Master said: Not entering the market at midnight, I don't know who are the worldly people to be mourned. Question: What did the Master attain that he only dwells on Mount Yunmen?
The Master said: Let the floating clouds bloom as they may, how can the bright moon ever wane? Question: What is the special transmission outside the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in a single phrase?
The Master said: Vast and without interruption, why not refresh yourself? Tiansheng Guangdeng Lu, Volume 20 Supplement to the Buddhist Canon Continued, Volume 78, No. 1553, Tiansheng Guangdeng Lu Tiansheng Guangdeng Lu, Volume 21 [Song Dynasty Stone Tablet] Chan Master Qin of Nantai Mountain, Nanyue Mountain On the first day of opening the Dharma hall, a monk asked: 'At the Dharma assembly, dragons and elephants gather, one should contemplate the First Principle. What is the First Principle?'
The Master said: 'Fragrant smoke fills the land, clouds part and the sun is new.' Question: Whose tune does the Master sing? Whose lineage does the Master inherit?
The Master said: 'Beneath the sun, flying clouds turn to rain; in Peach Blossom River, the water is fragrant.' Question: 'The compassionate clouds have spread, and thousands of flowers bloom. What is being proclaimed today?'
The Master said: 'The waves of the four seas are calm, and a single moon illuminates heaven and earth.' Question: 'This gathering today, for whom is it held?'
The Master said: 'In a pearl box lies an imperial decree; the cassia tree sprouts branches for ten thousand generations.' Question: 'What is the realm of Nantai Mountain?'
The Master said: 'Viewing the world in the palm of the hand, the sun and moon flow within the heart.'
Further question: 'What are the people within the realm?'
The Master said: 'How many people have been exhausted!' Question: 'What is Chan (Zen)?'
The Master said: 'A stone man throws a jade pellet, walking barefoot on spring ice.' Question: 'What is the meaning of the Patriarch's (Bodhidharma's) arrival from the West?'
The Master said: 'An inch of tortoise hair weighs nine catties.' The Master ascends the Dharma seat. A monk asks.
法筵再啟。大眾云臻。祖師西來。乞師舉唱 師云。天上泥牛吼。空中木馬嘶。
問。如何是南臺家風 師云。爛煮黃齏菜。長燒般若柴。
問。如何是衡山境 師云。四時華爛漫。寒松貫岳心 進云。如何是境中人 師云。執政每依天子令。牛刀舉處六卿寧。
師上堂云。南嶽山裡寒。不似別處寒。寒即樹結銀條。草鋪碎玉。江河東定。四海成冰。虛空結合。鳥道不通。雪布長郊。魚龍鎖戶。當恁么時。命若懸絲。作么生道。若道得。即紅日連天。若道不得。即冥冥長夜。又云。紅日團圓。白月彎曲。去天遠。去地近。久立。珍重。
鼎州文殊應真禪師
上堂云。直鉤釣驪龍。曲鉤釣蝦蟆．蚯蚓。還有龍么。良久。云。勞而無功。久立。珍重。
僧問。圓明三句師親唱。截斷眾流事若何 師云。入水見長人。
問。寶劍未出匣時如何 師云。在什麼處 進云。出匣后如何 師云。臂長衫袖短。
問。師唱誰家曲。宗風嗣阿誰 師云。你祇欲得我答話。
師上堂云。古人道。盡大地未曾有人舉揚。我道盡大地人舉揚。又作么生。不可一向。誰是舉揚者。試道看。珍重。
鼎州后德山柔禪師
上堂云。古人道。盡大地是你自己。祇是曲為今時開方
【現代漢語翻譯】 現代漢語譯本： 法筵再次開啟，大眾雲集而至。達摩祖師西來傳法，請禪師開示。 禪師說：『天上泥做的牛在吼叫，空中木頭做的馬在嘶鳴。』 有人問：『什麼是南臺山的家風？』 禪師說：『煮爛的黃齏菜，長久燃燒的般若柴。』 有人問：『什麼是衡山（Mount Heng）的境界？』 禪師說：『四季鮮花爛漫盛開，耐寒的松樹直貫山嶽中心。』 那人進一步問：『什麼是境界中的人？』 禪師說：『執政者總是依照天子的命令，牛刀揮動之處，六卿都能安寧。』 禪師上堂說法：『南嶽山（Mount Nan）里寒冷，不像別的地方寒冷。寒冷到樹木結成銀條，草地鋪滿碎玉。江河都向東邊凝固，四海結成冰。虛空結合在一起，鳥兒飛的路都無法通行。雪覆蓋了長長的郊野，魚和龍都被鎖在家裡。』 『當這個時候，生命危如懸絲，該怎麼說呢？如果說得出來，就是紅日連線著天邊；如果說不出來，就是漫漫長夜。』 禪師又說：『紅日團團圓圓，白月彎彎曲曲，離天遠，離地近。』 禪師站立良久，說道：『珍重。』 鼎州文殊應真禪師 上堂說法：『用直鉤釣驪龍（a mythical black dragon），用彎鉤釣蝦蟆、蚯蚓。還有龍嗎？』 禪師沉默良久，說：『徒勞無功。』 禪師站立良久，說道：『珍重。』 有僧人問：『圓明三句禪師親自唱誦，截斷眾流這件事該如何理解？』 禪師說：『入水就能見到高大的人。』 有人問：『寶劍未出劍匣時是什麼樣的？』 禪師說：『在什麼地方呢？』 那人進一步問：『出劍匣后又是什麼樣的？』 禪師說：『臂長了，衣袖卻短了。』 有人問：『禪師唱的是誰家的曲調？宗風傳承自哪位祖師？』 禪師說：『你只是想要我回答你的話。』 禪師上堂說法：『古人說，整個大地沒有被人讚揚過。我說整個大地都被人讚揚。』 『又該怎麼做呢？不能總是這樣。誰是讚揚者？試著說出來看看。』 禪師說道：『珍重。』 鼎州后德山柔禪師 上堂說法：『古人說，整個大地就是你自己。只是爲了適應現在的時機才開設方便之門。』
【English Translation】 English version: The Dharma assembly reopens, and the assembly gathers. Bodhidharma (the founder of Zen Buddhism) came from the West. I request the master to speak. The Master said, 'A clay ox roars in the sky, and a wooden horse neighs in the air.' Someone asked, 'What is the family style of Nantai (South Terrace Mountain)?' The Master said, 'Well-cooked yellow mustard greens, long-burning Prajna (wisdom) firewood.' Someone asked, 'What is the realm of Hengshan (Mount Heng)?' The Master said, 'Flowers bloom brilliantly in all four seasons, and hardy pines penetrate the heart of the mountain.' The person further asked, 'What is the person in the realm?' The Master said, 'Officials always follow the emperor's orders, and when the ox-knife is wielded, the six ministers are at peace.' The Master ascended the hall and said, 'It is cold in Mount Nan (Southern Mountain), unlike the cold in other places. It is so cold that the trees form silver branches, and the grass is covered with碎玉 (shredded jade). The rivers all flow eastward, and the four seas freeze into ice. The void is combined, and the bird path is impassable. Snow covers the long fields, and fish and dragons are locked in their homes.' 'At such a time, when life hangs by a thread, what can be said? If you can say it, it is the red sun connecting to the sky; if you cannot say it, it is a long, dark night.' The Master also said, 'The red sun is round and full, and the white moon is curved. Far from the sky, close to the earth.' The Master stood for a long time and said, 'Take care.' Zen Master Yingzhen of Wenshu Monastery in Dingzhou Ascended the hall and said, 'Use a straight hook to fish for a 驪龍 (Li Dragon, a mythical black dragon), use a curved hook to fish for toads and earthworms. Is there still a dragon?' The Master was silent for a long time and said, 'Laborious and fruitless.' The Master stood for a long time and said, 'Take care.' A monk asked, 'The Zen master personally chanted the three sentences of perfect enlightenment. How should the matter of cutting off the flow of the masses be understood?' The Master said, 'Enter the water and you will see a tall person.' Someone asked, 'What is it like when the precious sword is not yet out of its scabbard?' The Master said, 'Where is it?' The person further asked, 'What is it like after it is out of its scabbard?' The Master said, 'The arm is long, but the sleeves are short.' Someone asked, 'Whose tune does the master sing? Whose ancestral style is inherited?' The Master said, 'You just want me to answer your question.' The Master ascended the hall and said, 'The ancients said that the entire earth has never been praised by anyone. I say that the entire earth has been praised by people.' 'What should be done then? It cannot always be like this. Who is the praiser? Try to say it and see.' The Master said, 'Take care.' Zen Master Rou of Houde Mountain in Dingzhou Ascended the hall and said, 'The ancients said that the entire earth is yourself. It is only to adapt to the present time that a convenient door is opened.'
便門。要人得入。如今便作自己會卻。豈不是錯信受。頭上安頭。但於十二時中不起一念。十方世界無纖毫過咎。雖然如是。幾人到此。久立。珍重。
僧問。如何是佛 師云。西天去此十萬八千。
問。如何是祖師西來意 師云。穿云度水。涉歷江山。
問。德山一曲師親唱。北斗藏身事若何 師云。日月同天照。何處不分明。
問。如何是德山境 師云。山接桃源。水橫善卷 問。如何是境中人 師云。夜靜不聞山獸語。朝聽漁父太平歌。
鼎州德山紹晏禪師
上堂云。一塵才舉。大地全收。一毛頭上。師子全身。且道一塵才舉。大地全收。須彌山重多少。一毛頭上。師子全身。海水有幾滴。有人道得。與你拄杖。天下橫行。若道不得。須彌山蓋卻汝頭。大海水溺卻汝身。久立。珍重。
僧問。宗乘今日師親舉。未審演法為何人 師云。去去西天路。迢迢十萬余。
問。如何是德山家風 師云。千年松樹子 進云。忽遇上上之賓。如何祗待 師云。上座即今是上上。是下下。
問。如何是祖師西來意 師云。桃源水繞白雲亭。
鼎州文殊寬禪師
上堂云。直教你聞一句。一時決了。已是不著便。遭他點污。合作么生。
僧問。牛頭未
見四祖時如何 師云。牛頭 進云。見后如何 師云。妄想至今。
問。如何是文殊為人底句 師云。粗識好惡。
問。古人卷席。意旨如何 師云。你自不知時。
問。如何是雲門透法身句 師云。惜取眉毛 進云。為什麼如此 師云。非汝境界。
鼎州普安道禪師
師自住后。不收語錄。但存偈頌。
涵蓋乾坤句
乾坤並萬象 地獄及天堂 物物皆真見 頭頭用不傷
截斷眾流句
推山積岳來 一一盡塵埃 更擬論玄妙 永消瓦解摧
隨波逐浪句
辨口利舌問 高底應不虧 還如應病藥 診候在臨時
三句外別頌
當人如舉唱 三句豈能該 有問如何事 南嶽與天臺
褒貶句
金屑眼中翳 衣珠法上塵 己靈猶不重 佛祖為何人
親疏句
黑豆未生前 商量已成顛 若尋言句會 特地隔西天
辨邪正句
罔象談真旨 都緣未辨明 守他山鬼窟 不免是精靈
通賓主句
自遠趨風問 分明向道休 再三如未曉 消得更搖頭
抬薦商量
相見不揚眉 君東我亦西 紅霞穿碧海 白日照須彌
提綱商量
若欲正提綱
【現代漢語翻譯】 現代漢語譯本 問：見四祖（佛教禪宗的第四代祖師）時如何？ 師（禪師）說：『牛頭』。 進云：見后如何？ 師說：『妄想至今。』 問：如何是文殊（文殊菩薩，象徵智慧）為人底句？ 師說：『粗識好惡。』 問：古人卷席，意旨如何？ 師說：『你自不知時。』 問：如何是雲門（雲門宗）透法身句？ 師說：『惜取眉毛。』 進云：為什麼如此？ 師說：『非汝境界。』 鼎州普安道禪師 師自從住持寺院后，不收錄語錄，只儲存偈頌。 涵蓋乾坤句 乾坤並萬象，地獄及天堂，物物皆真見，頭頭用不傷。 截斷眾流句 推山積岳來，一一盡塵埃，更擬論玄妙，永消瓦解摧。 隨波逐浪句 辨口利舌問，高底應不虧，還如應病藥，診候在臨時。 三句外別頌 當人如舉唱，三句豈能該，有問如何事，南嶽與天臺。 褒貶句 金屑眼中翳，衣珠法上塵，己靈猶不重，佛祖為何人。 親疏句 黑豆未生前，商量已成顛，若尋言句會，特地隔西天。 辨邪正句 罔象談真旨，都緣未辨明，守他山鬼窟，不免是精靈。 通賓主句 自遠趨風問，分明向道休，再三如未曉，消得更搖頭。 抬薦商量 相見不揚眉，君東我亦西，紅霞穿碧海，白日照須彌。 提綱商量 若欲正提綱
【English Translation】 English version Question: How was it when you met the Fourth Patriarch (the fourth ancestral teacher of Chan Buddhism)? The Master (Zen master) said: 'Ox-head'. Further question: How was it after meeting him? The Master said: 'Deluded thoughts until now.' Question: What is the phrase of Manjusri (Manjusri Bodhisattva, symbolizing wisdom) for the sake of others? The Master said: 'Roughly knowing good and evil.' Question: What is the meaning of the ancients rolling up the mat? The Master said: 'You yourself do not know the time.' Question: What is the phrase of Yunmen (Yunmen School) penetrating the Dharmakaya (Dharma body)? The Master said: 'Cherish your eyebrows.' Further question: Why is it so? The Master said: 'Not your realm.' Zen Master Puan Dao of Dingzhou Since the Master resided in the temple, he did not collect recorded sayings, but only preserved verses. Phrase covering the universe The universe and all phenomena, hell and heaven, everything is truly seen, and everything is used without harm. Phrase cutting off the flow of the masses Pushing mountains and accumulating peaks come, all turn into dust, further intending to discuss the profound, forever disappearing and collapsing. Phrase following the waves Distinguishing with eloquent tongues, high and low should not be lacking, still like medicine for illness, diagnosis depends on the time. Separate verse outside the three phrases When a person raises a chant, how can the three phrases encompass it? If asked what is the matter, it is Nanyue and Tiantai. Phrase of praise and criticism Gold dust is an obstruction in the eyes, the jewel in the robe is dust on the Dharma, one's own spirit is still not valued, who are the Buddhas and Patriarchs for? Phrase of intimacy and distance Before the black beans are born, discussion has already become madness, if seeking to understand through words and phrases, it is specially separated by the Western Heaven. Phrase of distinguishing right and wrong The Wangxiang (a mythical creature) discusses the true meaning, all because it has not been clearly distinguished, guarding his mountain ghost cave, inevitably being a spirit. Phrase connecting guest and host Coming from afar to ask, clearly ceasing towards the Way, if still not understanding again and again, it is worth shaking your head. Raising and recommending discussion Meeting without raising eyebrows, you are east and I am also west, red clouds pierce the blue sea, the white sun shines on Sumeru. Outline discussion If you want to correct the outline
直須大地荒 欲來沖雪刃 不免碎鋒铓
據實話會
睡來閤眼飯來餐 起坐終諸無兩般 同道盡知言不惑 十方剎土目前看
迂曲商量
得用由來處處通 應機施設認家風 揚眉瞬目開一眼 豎拂敲床為耳聾
巴陵乾明院普禪師
僧問。世尊不說說。迦葉不聞聞。如何是親聞底事 師云。不聞 進云。為什麼如此 師云。說話與聾人。
問云。萬行齊修。古人不許。不落功勛。還許也無 師云。一 學人未曉。乞師再指 師云。三十年後。
問。如何是岳州鏡 師云。氣蒸雲夢澤。波撼岳陽城 進云。如來是境中人 師云。知州新掌事。僧行宣低舉。
郴州乾明興禪師
上堂云。充滿十方界。誰是當頭者。若不如是。能得幾個。長安路上有甚限數。便下堂。
僧問。師子返躑時如何 師云。不得冰消。直須瓦解。
問。一物不持。如何得親切 師云。遍天遍地。
問。路逢猛虎時如何 師云。心驚膽裂。
問。如何是佛法大意 師云。林下最幽奇。
渝州進雲山禪師
僧問。摩騰入漢。已涉繁詞。達磨西來。請師直指 師云。南天竺國人多慧。東震支那事少同。
問。十二時中如何得不
【現代漢語翻譯】 現代漢語譯本 直須大地荒，欲來沖雪刃，不免碎鋒铓。
據實話會
睡來閤眼飯來餐，起坐終諸無兩般，同道盡知言不惑，十方剎土目前看。
迂曲商量
得用由來處處通，應機施設認家風，揚眉瞬目開一眼，豎拂敲床為耳聾。
巴陵乾明院普禪師
僧問：世尊不說說，迦葉（Mahākāśyapa）不聞聞，如何是親聞底事？師云：不聞。進云：為什麼如此？師云：說話與聾人。
問云：萬行齊修，古人不許，不落功勛，還許也無？師云：一。學人未曉，乞師再指。師云：三十年後。
問：如何是岳州鏡？師云：氣蒸雲夢澤，波撼岳陽城。進云：如來是境中人？師云：知州新掌事，僧行宣低舉。
郴州乾明興禪師
上堂云：充滿十方界，誰是當頭者？若不如是，能得幾個？長安路上有甚限數？便下堂。
僧問：師子返躑時如何？師云：不得冰消，直須瓦解。
問：一物不持，如何得親切？師云：遍天遍地。
問：路逢猛虎時如何？師云：心驚膽裂。
問：如何是佛法大意？師云：林下最幽奇。
渝州進雲山禪師
僧問：摩騰（Kāśyapa Mātanga）入漢，已涉繁詞，達磨（Bodhidharma）西來，請師直指。師云：南天竺國人多慧，東震支那事少同。
問：十二時中如何得不
【English Translation】 English version Directly must the great earth be desolate, desiring to confront the snowy blade, inevitably shattering the sharp edge.
According to truthful words, a gathering.
Sleeping, eyes close; eating, a meal; rising and sitting, all are without difference; fellow practitioners all know words without doubt; the ten directions' lands are seen before the eyes.
Circuitous discussion.
Gaining use comes from everywhere being connected; responding to the occasion, applying and setting forth, recognizing the family style; raising eyebrows, winking, opening an eye; raising the whisk, knocking the bed, acting deaf.
Chan Master Pu of Qianming Temple in Baling
A monk asked: 'The World-Honored One (Śākyamuni Buddha) speaks of not speaking, Kāśyapa (Mahākāśyapa) hears of not hearing, what is the matter of personally hearing?' The Master said: 'Not hearing.' The monk continued: 'Why is it so?' The Master said: 'Speaking to a deaf person.'
Asked: 'The myriad practices are cultivated together, the ancients did not permit it; not falling into meritorious deeds, is it still permitted or not?' The Master said: 'One.' The student did not understand, requesting the Master to point again. The Master said: 'Thirty years later.'
Asked: 'What is the Yuezhou mirror?' The Master said: 'The vapor steams the Yunmeng marshes, the waves shake Yueyang city.' The monk continued: 'The Tathagata (Tathāgata) is a person in the mirror?' The Master said: 'The prefect newly takes charge, the monks' conduct is declared and humbly raised.'
Chan Master Xing of Qianming Temple in Chenzhou
Ascending the hall, he said: 'Filling the ten directions' realms, who is the one at the head? If not like this, how many can be obtained? On the Chang'an road, what limit is there?' Then he descended the hall.
A monk asked: 'What is it like when the lion turns back?' The Master said: 'Not obtaining ice melting, directly must tiles shatter.'
Asked: 'Not holding a single thing, how can one obtain intimacy?' The Master said: 'Covering the sky and covering the earth.'
Asked: 'What is it like when encountering a fierce tiger on the road?' The Master said: 'Heart startled, gall broken.'
Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Most secluded and wonderful beneath the forest.'
Chan Master Jin Yunshan of Yuzhou
A monk asked: 'Kāśyapa Mātanga entering the Han has already involved elaborate words; Bodhidharma coming from the West, please Master directly point.' The Master said: 'The people of South India are mostly wise; the affairs of East China are rarely the same.'
Asked: 'How can one not
昧於師宗 師云。身如大地。心似長空。
問。如何是佛 師云。巍巍長丈六。紫磨黃金相。
問。如何是透法身句 師云。水出進云腳。
問。如何是臨機下口難 師云。開不得 進云。如何進向 師云。近不得。
岳州乾明禪院普禪師
僧問。鼓聲才罷。大眾云臻。師登寶座。合談何事 師云。聽 進云。恁么即人天有仰。大眾側聆 師云。黃河水又清。
問。三乘教外別傳底事。請師舉唱 師云。一二三四五 進云。便恁么領會時如何 師云。通宵徹底明。
問。雖披入眾衣。未曉出塵事。如何是出塵事 師云。三拜不虛施 進云。恁么則起動和尚 師云。放你一頓 學人禮拜 師云。恕你后犯。
問。如何是祖師西來意 師云。鳥道迷來跡。
興元府中梁山崇禪師
上堂云。巍巍堂堂。沖天塞地。你作么生折伏。良久。云。王法無親。理能縛豹。
問。絲毫不隔。要且不逢時如何 師云。恰捉著。
問。執即失。一時放下時如何 師云。爭奈太陽門下。雪有蹄蹤。
問。垂絲千尺。意在深潭時如何 師云。紅鱗掌上躍。
問。如何是大善知識 師云。翻著襕衫倒里帽。
問。祖師無心皆合道。為什麼卻言以心
【現代漢語翻譯】 現代漢語譯本 （僧人）不明白師宗的含義，（禪）師說：『身體如同大地，心如同廣闊的天空。』 （僧人）問：『什麼是佛？』（禪）師說：『高大威嚴身長一丈六，紫磨黃金之相。』（丈六：古代計量單位，一丈六尺，形容佛像高大。紫磨黃金：純度極高的黃金，形容佛身的光澤。） （僧人）問：『如何是透徹法身的語句？』（禪）師說：『水從云腳下流出。』 （僧人）問：『如何是臨機應變難以開口？』（禪）師說：『說不得。』（僧人）進而言之：『如何進一步趨向？』（禪）師說：『靠近不得。』 岳州乾明禪院普禪師 僧人問：『鼓聲剛剛停止，大眾雲集而至，禪師登上寶座，應該談論什麼事情？』（禪）師說：『聽。』（僧人）進而言之：『如此說來，人天都在仰望，大眾都在側耳傾聽。』（禪）師說：『黃河水又變得清澈了。』 （僧人）問：『三乘教義之外特別傳授的是什麼？請禪師開示。』（禪）師說：『一二三四五。』（僧人）進而言之：『如果就這樣領會，會怎麼樣？』（禪）師說：『通宵徹底明白。』 （僧人）問：『雖然披著僧衣進入大眾，還不明白出離塵世的事情。什麼是出離塵世的事情？』（禪）師說：『三拜不是白白施禮。』（僧人）進而言之：『如此說來，就驚動了和尚您。』（禪）師說：『放你一頓。』學人禮拜。（禪）師說：『原諒你下次再犯。』 （僧人）問：『什麼是祖師西來的真意？』（禪）師說：『鳥飛的路途迷失了來時的軌跡。』 興元府中梁山崇禪師 上堂開示說：『高大威嚴，直衝雲霄，充滿天地，你們如何折服它？』良久，說：『王法沒有親疏，理能束縛住豹子。』 （僧人）問：『一絲一毫也不間隔，但卻不逢時，怎麼樣？』（禪）師說：『恰好抓住了。』 （僧人）問：『執著就會失去，一時放下時怎麼樣？』（禪）師說：『無奈太陽門下，雪地裡有蹄子的軌跡。』 （僧人）問：『放下千尺絲線，意在深潭時怎麼樣？』（禪）師說：『紅色的魚在手掌上跳躍。』 （僧人）問：『如何是大善知識？』（禪）師說：『反穿著僧袍，倒戴著帽子。』（襕衫：僧袍） （僧人）問：『祖師沒有心都符合道，為什麼卻說用心？』
【English Translation】 English version Being ignorant of the meaning of 'Shi Zong' (Teacher's Lineage), the Master said, 'The body is like the great earth, the mind is like the vast sky.' Asked, 'What is Buddha?' the Master said, 'Majestically tall, sixteen feet in height, with the appearance of purified gold.' (丈六: sixteen feet, an ancient unit of measurement, describing the height of a Buddha statue. 紫磨黃金: purified gold, describing the luster of the Buddha's body.) Asked, 'What is a phrase that penetrates the Dharma body?' the Master said, 'Water flows from beneath the clouds.' Asked, 'What is it to be difficult to speak when facing the moment?' the Master said, 'Cannot be spoken.' The monk further asked, 'How to approach further?' The Master said, 'Cannot be approached.' Zen Master Pu of Qianming Monastery in Yuezhou A monk asked, 'The drum sound has just ceased, the assembly has gathered, the Master ascends the precious seat, what should be discussed?' The Master said, 'Listen.' The monk further asked, 'In that case, humans and gods are looking up, the assembly is listening intently.' The Master said, 'The Yellow River has become clear again.' Asked, 'What is specially transmitted outside the teachings of the Three Vehicles? Please, Master, expound.' The Master said, 'One, two, three, four, five.' The monk further asked, 'If one comprehends it in this way, what will happen?' The Master said, 'Completely clear throughout the night.' Asked, 'Although wearing the robe and entering the assembly, one does not yet understand the matter of leaving the dust. What is the matter of leaving the dust?' The Master said, 'Three bows are not given in vain.' The monk further asked, 'In that case, the Abbot is disturbed.' The Master said, 'I'll let you off this time.' The student prostrated. The Master said, 'Forgive your future offenses.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The path of the bird is lost, the traces of its coming are gone.' Zen Master Chong of Liangshan in Xingyuan Prefecture Ascending the Dharma hall, he said, 'Lofty and majestic, soaring to the sky, filling the earth, how do you subdue it?' After a long pause, he said, 'The law of the king has no favorites, reason can bind a leopard.' Asked, 'Without the slightest separation, but not meeting the time, what about it?' The Master said, 'Exactly caught.' Asked, 'Clinging leads to loss, what about letting go all at once?' The Master said, 'Helplessly, under the sun's gate, there are hoof prints in the snow.' Asked, 'Casting a thousand-foot line, with the intention in the deep pool, what about it?' The Master said, 'A red carp leaps in the palm of the hand.' Asked, 'What is a great virtuous teacher?' The Master said, 'Wearing the kasaya (lānsān) inside out, wearing the hat upside down.' (襕衫: a type of robe) Asked, 'The Patriarch has no mind, all is in accordance with the Dao, why then speak of using the mind?'
傳心 師云。心。
問。久親師丈室。如何得了時 師云。展手不逢人。是非難隱節。
問。解脫有何所據便打文殊 師云。更與一頓 學云。有過邪 師云。罪不重科。
問。蓮華未出水時如何 師云。時未至 進云。出水后如何 師云。合國人盡知 問。久負勿絃琴。請師彈一曲 師云。不是鐘子期。焉能辨此音 進云。忽遇知音者入。如何 師云。是宮商。是角徴 學云。今日小敗 師云。放你二十棒。
鄂州黃龍愿禪師
僧問。祖師心印。傳嗣何人 師云。龍門無宿。客鳥道勿玄人。
問。迦葉上行衣。何人合得披 師云。一片燒痕地。春入又逢青。
問。情盡思絕。表裡雙融。猶是佛邊事。如何是向上事 師云。朝游西天。暮歸東土。
問。如何是佛 師云。少年亦曾問。
問。如何是祖師西來意 師云。山水甚分明。
問。如何是學人著力處 師云。當時妄想。至今猶然。
峨嵋山黑水寺承璟禪師
上堂。示眾云。法洞太虛。能該萬象。心包滄海。寧測淺深。是以理出有無。旨超隱顯。不落斷常之見。妙逾生滅之端。可為明鑑。當臺顯物象。而色塵非染。皎月輝世照清濁。而凈穢何閑。莫不喧寂無妨。褒毀弗礙。雖言筌非及
【現代漢語翻譯】 現代漢語譯本 傳心： 師（指禪師）說：『心』。 問：『長久親近師父的丈室，如何才能了悟（真理）？』 師說：『伸出手來卻遇不到人，是非曲直難以掩藏。』 問：『解脫有什麼依據？』便打文殊（指文殊菩薩）。 師說：『再打一頓。』 學人說：『我犯了什麼過錯嗎？』 師說：『罪過不再重複懲罰。』 問：『蓮花未出水時是什麼樣的？』 師說：『時機未到。』 （學人）進一步問：『出水后又是什麼樣的？』 師說：『全國的人都知道。』 問：『長久以來空有無絃琴，請師父彈奏一曲。』 師說：『不是鐘子期（春秋時期楚國人，善於音樂，能分辨琴聲），怎麼能辨別出這琴音呢？』 （學人）進一步問：『如果遇到知音的人來了，又該如何？』 師說：『是宮、商、角、徵（中國古代音樂的音階）。』 學人說：『今天稍微失敗了。』 師說：『饒你二十棒。』 鄂州黃龍愿禪師 僧人問：『祖師的心印，傳給誰了？』 師說：『龍門沒有留宿的客人，鳥道不要有玄妙的人。』 問：『迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）所傳的上行衣（袈裟），什麼樣的人才配得上披？』 師說：『一片被燒過的土地，春天到來又逢新綠。』 問：『情感窮盡，思慮斷絕，表裡雙重融合，仍然是佛的境界。什麼是向上（超越佛的境界）的事？』 師說：『早上游歷西天，晚上回到東土。』 問：『什麼是佛？』 師說：『少年時也曾問過。』 問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』 師說：『山水非常分明。』 問：『什麼是學人應該著力的地方？』 師說：『當時的妄想，至今仍然存在。』 峨嵋山黑水寺承璟禪師 上堂說法，向大眾開示說：『法理洞徹太虛，能夠涵蓋萬象；心包容滄海，難以測量深淺。因此，道理超出有無，宗旨超越隱顯，不落入斷滅和常有的見解，玄妙勝過生滅的開端。可以作為明鏡，當臺顯現萬物形象，而色塵並非污染；皎潔的月光照耀世間，照亮清凈和污濁，而清凈和污濁又有什麼妨礙呢？沒有喧囂和寂靜的妨礙，沒有讚揚和詆譭的阻礙，雖然說言語（就像捕魚的）筌（一樣）不能完全表達（真理）。』
【English Translation】 English version Transmitting the Mind: The Master (referring to the Zen master) said: 'Mind.' Question: 'Having been close to the Master's room for a long time, how can one attain enlightenment?' The Master said: 'Extending the hand but not meeting anyone, right and wrong are difficult to conceal.' Question: 'What is the basis for liberation?' Then strikes Mañjuśrī (referring to Mañjuśrī Bodhisattva). The Master said: 'Give another strike.' The student said: 'Have I committed a fault?' The Master said: 'A crime is not punished twice.' Question: 'What is the lotus like before it emerges from the water?' The Master said: 'The time has not yet arrived.' Further question: 'What is it like after it emerges from the water?' The Master said: 'Everyone in the country knows.' Question: 'For a long time, I have had a stringless zither. Please, Master, play a tune.' The Master said: 'If you are not Zhong Ziqi (a person from the State of Chu during the Spring and Autumn period, known for his musical ability and ability to discern the sound of the zither), how can you distinguish this sound?' Further question: 'If a connoisseur of music arrives, what then?' The Master said: 'It is gong (do), shang (re), jue (mi), zhi (sol) (the notes of the ancient Chinese musical scale).' The student said: 'Today, I have suffered a small defeat.' The Master said: 'I will spare you twenty blows.' Zen Master Huanglong Yuan of Ezhou A monk asked: 'Whom has the ancestral teacher's mind-seal been transmitted to?' The Master said: 'Longmen has no overnight guests; the bird path should not have mysterious people.' Question: 'Who is worthy to wear Kāśyapa's (Mahākāśyapa, one of the ten major disciples of Śākyamuni) upper garment (robe)?' The Master said: 'A patch of scorched earth, spring arrives and new green is encountered again.' Question: 'When emotions are exhausted and thoughts are cut off, and the inside and outside are both integrated, it is still a matter on the Buddha's side. What is the matter beyond that (beyond the realm of the Buddha)?' The Master said: 'In the morning, travel to the Western Heaven; in the evening, return to the Eastern Land.' Question: 'What is Buddha?' The Master said: 'I also asked that when I was young.' Question: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming to China from the West)?' The Master said: 'The mountains and rivers are very clear.' Question: 'Where should the student exert effort?' The Master said: 'The delusions of that time still remain to this day.' Zen Master Chengjing of Black Water Temple on Mount Emei Ascending the Dharma hall, he addressed the assembly, saying: 'The Dharma penetrates the great void and encompasses all phenomena. The mind embraces the vast ocean, and its depth cannot be measured. Therefore, the principle transcends existence and non-existence, and the purpose surpasses the hidden and the manifest. It does not fall into the views of annihilation or permanence, and its subtlety exceeds the beginning of birth and death. It can be a clear mirror, manifesting the images of all things on the platform, yet form and dust are not defiled. The bright moon shines upon the world, illuminating purity and impurity, yet what hindrance is there between purity and impurity? There is no hindrance between noise and silence, no obstruction from praise and blame, although words (like a fish trap) cannot fully express (the truth).'
。語默猶彰。於是順物應機。隨緣唱道。
時有僧問。昔日梵王請佛。當爲有情。今日朝賢請師。為同爲別 師云。法雷一震三千界。萬國千邦咸總聞 進云。今日一會。不異靈山也 師云。大眾儼然。更無別理。
問。如何是祖師西來意 師云。廓然坦蕩。周沙界。濁霧潛融佛日輝 進云。如何作用 師云。大地藏不得。今日出身來。
問。如何是無縫塔 師云。祥生禪苑千峰秀。瑞繞嘉川萬疊新 進云。如何是塔中人 師云。速禮三拜 師云。如來以正法眼藏付大迦葉。爾後法法相傳。心心相印。至於今日。三昧鱗次不絕。應用未少相違。自是背覺合塵。蓋纏心地。若能言下相應。矗然洞明心境。更欲多演。恐墜宗風。久立眾賢。伏惟珍重 有居士問。西天二十八祖。唐來六個老人。未秀和尚是第幾人 師舉起拂子云。識么 居士又再問。阿育王造八萬四千寶塔。佛向阿那塔中受供養 師云。速禮拜。
師又云。只如世尊來羅睺羅擊鐘。世尊問阿難。汝還聞鐘聲否。阿難云。聞。鐘聲絕後。世尊又問阿難。汝聞鐘聲否。阿難云。不聞。世尊呵阿難。聲生聲滅。自是聲塵。汝本聞之性。豈逐生滅。當時阿難悟解本聞之性。適來舉拂與鼓聲。大眾各具見聞。還欠少否。既不欠少。何勞久立。
【現代漢語翻譯】 現代漢語譯本：言語和沉默都在彰顯（真理）。因此，順應事物，適應時機，隨順因緣宣唱佛法。
當時有僧人問道：『過去梵天（Brahmā，印度教的創造之神）請佛陀說法，是爲了有情眾生。今天朝廷賢達邀請禪師您，是相同還是不同？』禪師說：『法雷（Dharma-thunder，比喻佛法如雷霆般震撼）一震，響徹三千大千世界，萬國千邦都聽聞。』僧人進一步說：『今天的法會，不異於靈山（Gṛdhrakūṭa，佛陀說法之地）啊。』禪師說：『大眾莊嚴肅穆，沒有其他的道理。』
問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？』禪師說：『廓然坦蕩，周遍沙界。濁霧消融，佛日（Buddha's sun，比喻佛陀的智慧）光輝。』僧人進一步說：『如何作用？』禪師說：『大地也藏不住，今天顯出身來。』
問：『如何是無縫塔（seamless pagoda，比喻沒有執著和分別的境界）？』禪師說：『祥生禪苑千峰秀麗，瑞氣環繞嘉川萬疊新。』僧人進一步說：『如何是塔中人？』禪師說：『速速禮拜三拜！』禪師說：『如來（Tathāgata，佛陀的稱號之一）將正法眼藏（Right Dharma Eye Treasury，佛法的精髓）咐囑給大迦葉（Mahākāśyapa，佛陀的十大弟子之一）。此後法法相傳，心心相印。直到今天，三昧（Samādhi，禪定）相續不斷，應用沒有絲毫相違背。只是因為背離覺悟而與塵世相合，煩惱覆蓋了心地。如果能在言語下相應，當下洞明心境，再說更多，恐怕會墜落宗風。』
『久站各位賢達，請多多珍重。』有居士問道：『西天二十八祖（Twenty-Eight Patriarchs of India，從摩訶迦葉到菩提達摩的二十八位祖師），唐朝來的六個老人，未秀和尚是第幾人？』禪師舉起拂子說：『認識嗎？』居士又再問：『阿育王（King Ashoka，古印度孔雀王朝的國王）造八萬四千寶塔，佛陀在阿那塔（Anata Pagoda，阿育王建造的塔）中接受供養？』禪師說：『速速禮拜！』
禪師又說：『比如世尊（釋迦牟尼佛）來到羅睺羅（Rāhula，釋迦牟尼佛的兒子）處敲鐘，世尊問阿難（Ānanda，釋迦牟尼佛的十大弟子之一）：『你還聽到鐘聲嗎？』阿難回答：『聽到。』鐘聲停止后，世尊又問阿難：『你聽到鐘聲嗎？』阿難回答：『不聽到。』世尊呵斥阿難：『聲音的產生和消失，只是聲音的塵相。你本有的能聽的自性，怎麼會隨著聲音的生滅而生滅呢？』當時阿難領悟了本聞之性。剛才舉起拂子和鼓聲，大眾各自具有見聞之性，還缺少什麼嗎？既然不缺少，何必久站？』
【English Translation】 English version: Speech and silence both manifest (the truth). Therefore, according with things and responding to opportunities, he sings the Dharma according to conditions.
At that time, a monk asked: 'In the past, Brahmā (the creator god in Hinduism) invited the Buddha to speak Dharma for sentient beings. Today, the virtuous officials invite the master, are they the same or different?' The master said: 'The Dharma-thunder (a metaphor for the Dharma's resounding impact) shakes the three thousand great thousand worlds, and all countries and nations hear it.' The monk further asked: 'Today's gathering is no different from Vulture Peak (Gṛdhrakūṭa, where the Buddha preached).' The master said: 'The assembly is solemn, and there is no other principle.'
Asked: 'What is Bodhidharma's intention in coming from the West?' The master said: 'Vast and open, pervading the realms of the sands. The turbid mist melts away, and the Buddha's sun (a metaphor for the Buddha's wisdom) shines.' The monk further asked: 'How does it function?' The master said: 'The earth cannot conceal it; today, it manifests itself.'
Asked: 'What is a seamless pagoda?' The master said: 'The Xiang Sheng Zen Garden has thousands of beautiful peaks, and auspiciousness surrounds Jia Chuan with myriad new layers.' The monk further asked: 'Who is the person in the pagoda?' The master said: 'Quickly bow three times!' The master said: 'The Tathāgata (one of the Buddha's titles) entrusted the Right Dharma Eye Treasury (the essence of the Dharma) to Mahākāśyapa (one of the Buddha's ten great disciples). Thereafter, the Dharma was transmitted from Dharma to Dharma, and the mind was sealed with the mind. Until today, the samādhi (meditative absorption) continues uninterrupted, and its application is not contradictory in the slightest. It is only because of turning away from enlightenment and conforming to the dust that afflictions cover the mind. If one can correspond to the words spoken and immediately understand the state of mind, to say more would be to fall from the lineage.'
'Standing for so long, virtuous ones, please take care.' A layman asked: 'Of the Twenty-Eight Patriarchs of India (from Mahākāśyapa to Bodhidharma), and the six old men who came during the Tang Dynasty, which one is Monk Weixiu?' The master raised his whisk and said: 'Do you recognize it?' The layman asked again: 'King Ashoka (an ancient Indian king of the Maurya Dynasty) built eighty-four thousand pagodas, and the Buddha received offerings in the Anata Pagoda (pagodas built by King Ashoka)?' The master said: 'Quickly bow!'
The master also said: 'For example, when the World-Honored One (Śākyamuni Buddha) came to Rāhula (Śākyamuni Buddha's son) and struck the bell, the World-Honored One asked Ānanda (one of Śākyamuni Buddha's ten great disciples): 'Do you still hear the sound of the bell?' Ānanda replied: 'I hear it.' After the sound of the bell ceased, the World-Honored One asked Ānanda again: 'Do you hear the sound of the bell?' Ānanda replied: 'I do not hear it.' The World-Honored One scolded Ānanda: 'The arising and ceasing of sound are merely the dust of sound. How can your inherent nature of hearing follow the arising and ceasing of sound?' At that time, Ānanda realized the inherent nature of hearing. Just now, the raising of the whisk and the sound of the drum, each of you possesses the nature of seeing and hearing. Is anything lacking? Since nothing is lacking, why stand for so long?'
伏惟珍重。
益州東禪秀禪師
僧問。古鏡未磨時如何 師云。磨 進云。磨后如何 師云。誰敢覷著。
問。如何是祖師西來意 師云。三十年前塵埃里。
問。如何是三乘十二分教 師云。老來無力到西天。
問。既是善神。為什麼卻被雷打 師云。世亂奴欺主。年衰鬼弄人。 問。祖意教意。是同是別 師云。清風明月。
問。如何是一代時教 師云。多年故紙。
問。十方薄伽梵。一路涅槃門。如何是一路涅槃門 師云。天下已歸漢。
師行腳時。白兆楚和尚 問。近離什麼處 師云。興陽 楚云。迤邐𡁠 師云。和尚試道看 楚云。嗄 師打一坐具。楚擬議 師又打。便下參堂。
蘄州五祖戒禪師
初開堂。示眾云。大迦葉擊金鐘于須彌頂上。普震大千。阿難集總持於畢缽巖前。曲垂奧旨。今則大教東流。法傳西祖。觀機應響。接物隨緣。有解設問者。一任施呈。
時有僧出禮拜 師云。切忌龍門點破額 僧擬議 師云。迢恃地迢十萬余 問。法會光揚於此日。師今演法嗣何人 師云。迦葉臺上仙華秀。涢水何邊瑞氣生 進云。恁么即獨松迥秀。涢水重清 師云。依俙越國。彷彿楊州 問。如何是祖師西來意 師云。南斗七。北斗八
進云。恁么即大眾證明 師云。七棒對十三。
師云。千聖垂慈。施方便而普應群機。萬法一源。顯多門而利物。窮斯秘旨。難遇作者之鋒。若也舉唱宗乘。千聖也須失利。維摩詰呵呵大笑。普賢措之。何義。吾門一道真筌歌偈。臨機敲起。莫學聽響之流。古者從來有例。駐斯旨。息前詮。吾門有幸。冀察先賢。須菩提遁跡巖中。天雨寶華。但某髑事荒虛。智非天產。賴諸聖之慈光。續千燈而不斷。久立。珍重。
師上堂。良久。有僧問。如何是和尚為人處 師云。四海江波靜。一輪天地明 進云。莫便是和尚為人處也無 師云。寒山撫掌誰人會。拾得忻忻恃地迷。
問。寶劍未出匣時如何 師云。看 進云。出匣后如何 師云。收。
問。如何是和尚家風 師云。韶陽一點異。清虛盡智門 進云。莫便是和尚家風也無 師云。金州路上。兩兩三三 問。如何是佛 師云。鼻孔長三尺 進云。不會 師云。真不掩偽。曲不藏直。
問。如何是古佛心 師云。少人買 學云。買后如何 師云。學語之流。
問。如何是道 師云。點 進云。 點后如何 師云。荊三汴四。
師上堂云。智門今日開卻。布袋。有買賣。出來對眾商量。若無。還我布袋錢來。便下座。
【現代漢語翻譯】 現代漢語譯本： 僧人上前說：『既然這樣，那麼就請大眾來證明。』 師父說：『七棒對應十三棒。』 師父說：『諸佛菩薩垂憐，施用方便法門來普遍適應各種根器的眾生；萬法歸於同一本源，顯現多種途徑來利益眾生。窮盡這種秘密的宗旨，難以遇到開創者（作者）的鋒芒。如果有人要宣揚宗門的教義，即使是諸佛菩薩也要甘拜下風。維摩詰（Vimalakirti，一位著名的在家菩薩）呵呵大笑，普賢菩薩（Samantabhadra，象徵菩薩的行愿）不知所措，這是什麼意思呢？我們禪門有一首真實的筌歌（比喻指向真理的工具或方法）偈，臨機應變地敲擊出來，不要學那些只聽響聲的庸俗之輩。古人向來有這樣的例子，駐留在這個宗旨上，停止之前的詮釋。我們禪門有幸，希望能夠察覺先賢的意旨。須菩提（Subhuti，佛陀的十大弟子之一，解空第一）遁跡于巖洞之中，天空中下起寶華。但我所做的事情荒誕虛無，智慧並非天生。仰仗諸佛菩薩的慈悲之光，延續千燈而不中斷。』 站立很久，師父珍重告別。 師父上堂說法，沉默良久。有僧人問：『什麼是和尚（指師父）為人處世的方式？』 師父說：『四海江波平靜，一輪明月照耀天地。』 僧人上前說：『莫非這就是和尚為人處世的方式嗎？』 師父說：『寒山（Hanshan，唐代著名隱士詩人）撫掌，有誰能領會？拾得（Shide，寒山的摯友）欣喜，卻執迷於原地。』 僧人問：『寶劍未出劍匣時是什麼樣的？』 師父說：『看。』 僧人上前說：『出匣后又是什麼樣的？』 師父說：『收。』 僧人問：『什麼是和尚的家風？』 師父說：『韶陽（Shaoyang，地名，也指韶陽禪師）一點與衆不同，清虛達到智慧之門。』 僧人上前說：『莫非這就是和尚的家風嗎？』 師父說：『金州（Jinzhou，地名）路上，三三兩兩。』 僧人問：『什麼是佛？』 師父說：『鼻孔長三尺。』 僧人上前說：『不明白。』 師父說：『真實不掩蓋虛偽，彎曲不隱藏正直。』 僧人問：『什麼是古佛心？』 師父說：『很少人買。』 學人說：『買后如何？』 師父說：『學人只是在學習言語。』 僧人問：『什麼是道？』 師父說：『點。』 僧人上前說：『點后如何？』 師父說：『荊州（Jingzhou，地名）三文，汴州（Bianzhou，地名）四文。』 師父上堂說法：『智門（Zhi Men，人名，也指智門禪師）今天打開布袋，有買賣要做。出來和大眾商量。如果沒有，就把我的布袋錢還給我。』 說完便下座。
【English Translation】 English version: Monk stepped forward and said, 'In that case, let the assembly bear witness.' Master said, 'Seven blows correspond to thirteen blows.' Master said, 'The Buddhas and Bodhisattvas show compassion, employing expedient means to universally adapt to the various capacities of sentient beings; the myriad dharmas return to the same source, manifesting multiple paths to benefit beings. Exhausting this secret principle, it is difficult to encounter the sharpness of the originator (author). If someone were to proclaim the teachings of the Zen school, even the Buddhas and Bodhisattvas would have to concede defeat. Vimalakirti (Vimalakirti, a famous lay Bodhisattva) laughed heartily, and Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) was at a loss; what does this mean? Our Zen school has a true 'fish trap' (a metaphor for a tool or method that points to the truth) verse, striking it up responsively, do not learn from those vulgar people who only listen to the sound. The ancients have always had such examples, dwelling on this principle, ceasing previous interpretations. Our Zen school is fortunate, hoping to perceive the intentions of the former sages. Subhuti (Subhuti, one of the Buddha's ten great disciples, foremost in understanding emptiness) retreated into a cave, and precious flowers rained down from the sky. But what I do is absurd and empty, and my wisdom is not innate. Relying on the compassionate light of the Buddhas and Bodhisattvas, continuing the thousand lamps without interruption.' Standing for a long time, the Master bid farewell with respect. The Master ascended the hall to give a Dharma talk, remaining silent for a long time. A monk asked, 'What is the Master's way of being in the world?' The Master said, 'The rivers and waves of the four seas are calm, and a round moon illuminates heaven and earth.' The monk stepped forward and said, 'Could this be the Master's way of being in the world?' The Master said, 'Hanshan (Hanshan, a famous hermit poet of the Tang Dynasty) claps his hands, who can understand? Shide (Shide, Hanshan's close friend) rejoices, but is attached to his place.' Monk asked, 'What is the state of the precious sword before it is drawn from its scabbard?' The Master said, 'Look.' The monk stepped forward and said, 'What is it like after it is drawn from its scabbard?' The Master said, 'Sheathe it.' Monk asked, 'What is the Master's family style?' The Master said, 'Shaoyang (Shaoyang, a place name, also referring to Zen Master Shaoyang) is a little different, purity and emptiness reach the gate of wisdom.' The monk stepped forward and said, 'Could this be the Master's family style?' The Master said, 'On the road to Jinzhou (Jinzhou, a place name), in twos and threes.' Monk asked, 'What is Buddha?' The Master said, 'The nostrils are three feet long.' The monk stepped forward and said, 'I don't understand.' The Master said, 'Truth does not conceal falsehood, and crookedness does not hide straightness.' Monk asked, 'What is the mind of the ancient Buddha?' The Master said, 'Few people buy it.' The student said, 'What happens after buying it?' The Master said, 'Students are just learning words.' Monk asked, 'What is the Tao?' The Master said, 'A dot.' The monk stepped forward and said, 'What happens after the dot?' The Master said, 'Three coins in Jingzhou (Jingzhou, a place name), four coins in Bianzhou (Bianzhou, a place name).' The Master ascended the hall to give a Dharma talk: 'Zhi Men (Zhi Men, a person's name, also referring to Zen Master Zhi Men) opens the bag today, there is business to be done. Come out and discuss it with the assembly. If not, return my bag money.' Then he descended from the seat.
僧問。如何是隨色摩尼珠 師云。隨 學云。隨後如何 師云。一個婆婆兩個癭。
問。如何是智門境 師云。迦葉臺上云。白雲亭下水 進云。如何是境中人 師云。塞北穿耳客。南地念經僧 問。蓮華未出水時如何 師云。野老謳歌。 進云。出水后如何 師云。謳歌野老 問。得船便度時如何 師云。桌在誰人手 僧擬議 師云。云有出山勢。水無投澗聲。
問。如何是迦葉不聞聞 師云。文殊有敕 進云。如何是世尊不說說 師云。維摩令行。
師上堂云。佛病祖病。一時與諸禪德拈向三門外。諸德還拈得山僧病也無。若拈得山僧病。不妨見得佛病祖病。珍重。
僧問。稀逢難遇。請師指示 師云。量天大監。
問。佛未出世時如何 師云。山僧無面見阇梨 進云。出世后如何 師云。迦葉臺前敕。白雲亭上令 問。如何祖師西來意。
師云。擔不起 進云。為什麼擔不起 師云。祖師西來意 問。牛頭未見四祖時如何 師云。高問低對 進云。見后如何 師云。風蕭蕭。雨颯颯。
師上堂云。有僧問。雲門一曲師親唱。北斗藏身事若何 師云。從苗辨地 學云。不會。特伸請益 師云。是誰罪過。
師乃云。好諸上座。𢹂囊挈缽。東西南北行腳。當爲何
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是隨色摩尼珠（sui se mani zhu，能隨著環境改變顏色的寶珠）？』 師父說：『隨。』 學人問：『隨之後如何？』 師父說：『一個老太婆長了兩個癭。』
問：『什麼是智門境（Zhi Men Jing，智門寺的境界）？』 師父說：『迦葉臺（Jiaye Tai）上的云，白雲亭（Bai Yun Ting）下的水。』 進而言之：『什麼是境中人？』 師父說：『塞北穿耳的客人，南地念經的僧人。』 問：『蓮花未出水時如何？』 師父說：『鄉野老翁歌唱。』 進而言之：『出水后如何？』 師父說：『歌唱的鄉野老翁。』 問：『得船便渡時如何？』 師父說：『桌子在誰人手裡？』 僧人猶豫不決。 師父說：『云有出山的趨勢，水沒有投入山澗的聲音。』
問：『如何是迦葉不聞聞（Jiaye bu wen wen，迦葉尊者不聽之聽）？』 師父說：『文殊（Wenshu，文殊菩薩）有敕令。』 進而言之：『如何是世尊不說說（Shizun bu shuo shuo，世尊不說之說）？』 師父說：『維摩（Weimo，維摩詰）令其施行。』
師父上堂說法：『佛有病，祖師有病，一時都與各位禪德（chande，有禪行的僧人）扔向山門外。各位是否也扔掉了山僧的病？如果扔掉了山僧的病，不妨就能見到佛的病和祖師的病。珍重。』
僧人問：『難得一見，請師父指示。』 師父說：『量天大監。』
問：『佛未出世時如何？』 師父說：『山僧無顏面見阇梨（shelizi，梵語，意為親教師）。』 進而言之：『出世后如何？』 師父說：『迦葉臺（Jiaye Tai）前有敕令，白雲亭（Bai Yun Ting）上有命令。』 問：『如何是祖師西來意？』
師父說：『擔不起。』 進而言之：『為什麼擔不起？』 師父說：『祖師西來意。』 問：『牛頭（Niu Tou）未見四祖時如何？』 師父說：『高問低對。』 進而言之：『見后如何？』 師父說：『風蕭蕭，雨颯颯。』
師父上堂說法：『有僧人問，雲門（Yun Men）一曲師父您親自唱，北斗（Bei Dou）藏身之事又如何？』 師父說：『從苗辨地。』 學人說：『不會，特來請教。』 師父說：『是誰的罪過？』
師父於是說：『各位好上座，帶著行囊拿著缽，東西南北去行腳，當爲了什麼？』
English version A monk asked: 'What is the Mani pearl (sui se mani zhu, a gem that changes color with its environment)?' The master said: 'It follows.' The student asked: 'What happens after it follows?' The master said: 'An old woman with two goiters.'
Asked: 'What is the realm of Zhimen (Zhi Men Jing, the boundary of Zhimen Temple)?' The master said: 'The clouds on Kasyapa Platform (Jiaye Tai), the water under White Cloud Pavilion (Bai Yun Ting).' Further asked: 'What are the people in the realm?' The master said: 'The ear-pierced travelers from the north, the sutra-chanting monks from the south.' Asked: 'What is it like when the lotus has not yet emerged from the water?' The master said: 'Old farmers sing songs.' Further asked: 'What is it like after it emerges from the water?' The master said: 'The singing old farmers.' Asked: 'What is it like when one gets a boat and crosses over?' The master said: 'In whose hands is the table?' The monk hesitated. The master said: 'The clouds have the momentum to leave the mountain, the water has no sound of plunging into the ravine.'
Asked: 'What is Kasyapa's non-hearing hearing (Jiaye bu wen wen, Kasyapa's hearing without hearing)?' The master said: 'Manjusri (Wenshu, Manjusri Bodhisattva) has an edict.' Further asked: 'What is the World Honored One's non-speaking speaking (Shizun bu shuo shuo, the World Honored One's speaking without speaking)?' The master said: 'Vimalakirti (Weimo, Vimalakirti) orders it to be carried out.'
The master ascended the hall and said: 'The Buddha is sick, the Patriarch is sick. I give all of these to you, virtuous monks (chande, monks who practice Chan), and throw them outside the mountain gate. Have you all thrown away this old monk's sickness as well? If you have thrown away this old monk's sickness, you might as well see the Buddha's sickness and the Patriarch's sickness. Treasure this.'
A monk asked: 'It is rare and difficult to encounter. Please instruct me, Master.' The master said: 'The great supervisor who measures the sky.'
Asked: 'What was it like before the Buddha appeared in the world?' The master said: 'This old monk has no face to meet the Acharya (shelizi, Sanskrit for preceptor).' Further asked: 'What is it like after he appeared in the world?' The master said: 'There is an edict before Kasyapa Platform (Jiaye Tai), there is an order on White Cloud Pavilion (Bai Yun Ting).' Asked: 'What is the meaning of the Patriarch's coming from the West?'
The master said: 'Cannot bear it.' Further asked: 'Why can't it be borne?' The master said: 'The meaning of the Patriarch's coming from the West.' Asked: 'What was it like when Niu Tou had not yet seen the Fourth Patriarch?' The master said: 'A high question and a low answer.' Further asked: 'What was it like after he saw him?' The master said: 'The wind is soughing, the rain is rustling.'
The master ascended the hall and said: 'A monk asked, 'Master, you personally sing the Yunmen tune (Yun Men), what about the matter of the Big Dipper (Bei Dou) hiding its body?'' The master said: 'Distinguish the land from the seedling.' The student said: 'I don't understand. I specially ask for instruction.' The master said: 'Whose fault is it?'
The master then said: 'Good virtuous ones, carrying bags and holding bowls, traveling east, west, north, and south, what is it for?'
【English Translation】 English version A monk asked: 'What is the Mani pearl (sui se mani zhu, a gem that changes color with its environment)?' The master said: 'It follows.' The student asked: 'What happens after it follows?' The master said: 'An old woman with two goiters.'
Asked: 'What is the realm of Zhimen (Zhi Men Jing, the boundary of Zhimen Temple)?' The master said: 'The clouds on Kasyapa Platform (Jiaye Tai), the water under White Cloud Pavilion (Bai Yun Ting).' Further asked: 'What are the people in the realm?' The master said: 'The ear-pierced travelers from the north, the sutra-chanting monks from the south.' Asked: 'What is it like when the lotus has not yet emerged from the water?' The master said: 'Old farmers sing songs.' Further asked: 'What is it like after it emerges from the water?' The master said: 'The singing old farmers.' Asked: 'What is it like when one gets a boat and crosses over?' The master said: 'In whose hands is the table?' The monk hesitated. The master said: 'The clouds have the momentum to leave the mountain, the water has no sound of plunging into the ravine.'
Asked: 'What is Kasyapa's non-hearing hearing (Jiaye bu wen wen, Kasyapa's hearing without hearing)?' The master said: 'Manjusri (Wenshu, Manjusri Bodhisattva) has an edict.' Further asked: 'What is the World Honored One's non-speaking speaking (Shizun bu shuo shuo, the World Honored One's speaking without speaking)?' The master said: 'Vimalakirti (Weimo, Vimalakirti) orders it to be carried out.'
The master ascended the hall and said: 'The Buddha is sick, the Patriarch is sick. I give all of these to you, virtuous monks (chande, monks who practice Chan), and throw them outside the mountain gate. Have you all thrown away this old monk's sickness as well? If you have thrown away this old monk's sickness, you might as well see the Buddha's sickness and the Patriarch's sickness. Treasure this.'
A monk asked: 'It is rare and difficult to encounter. Please instruct me, Master.' The master said: 'The great supervisor who measures the sky.'
Asked: 'What was it like before the Buddha appeared in the world?' The master said: 'This old monk has no face to meet the Acharya (shelizi, Sanskrit for preceptor).' Further asked: 'What is it like after he appeared in the world?' The master said: 'There is an edict before Kasyapa Platform (Jiaye Tai), there is an order on White Cloud Pavilion (Bai Yun Ting).' Asked: 'What is the meaning of the Patriarch's coming from the West?'
The master said: 'Cannot bear it.' Further asked: 'Why can't it be borne?' The master said: 'The meaning of the Patriarch's coming from the West.' Asked: 'What was it like when Niu Tou had not yet seen the Fourth Patriarch?' The master said: 'A high question and a low answer.' Further asked: 'What was it like after he saw him?' The master said: 'The wind is soughing, the rain is rustling.'
The master ascended the hall and said: 'A monk asked, 'Master, you personally sing the Yunmen tune (Yun Men), what about the matter of the Big Dipper (Bei Dou) hiding its body?'' The master said: 'Distinguish the land from the seedling.' The student said: 'I don't understand. I specially ask for instruction.' The master said: 'Whose fault is it?'
The master then said: 'Good virtuous ones, carrying bags and holding bowls, traveling east, west, north, and south, what is it for?'
事。山僧如今大開門戶。不怕你諸人出來拗折拄杖。推倒禪床。猶未是作家在。
又云。君子務本。本立而道生。
師拈起拄杖云。如今立也。本在什麼處。莫在拄杖頭上么。莫在你諸人眉毛眼睫上么。以拄杖擊禪床一下。珍重。
僧問。臨濟入門便喝。德山入門便棒。和尚此間如何為人 師云。不當 學云。為什麼不當 師便打。
師上堂云。古人道。涅槃含四德。唯我契直常。拈起拄杖云。豈不是四德。作么生是真常。你諸人還會么。你若不會。祖峰佈施你諸人。乃云。拄杖穿過真常。真常穿過四德。會么。祖峰解開布袋。一時傾出了也。你諸人有會底也無。出來說看。你若說得。祖峰與你證明。你若說不得。敲落你鼻孔。拽脫你眉毛。以拄杖擊香臺。便下座。
師上堂云。看看。須彌燈王如來向按上轉大法輪了。卻入諸上座眉間。還見么。若不見。眼在什麼處。以拄杖打禪床。便下座。
僧問。截鐵鏌鎁猶是鈍。嚙鏃當鋒事若何 師云。汝試用看 進云。恁么即獻上漢高王也 師云。你見個什麼道理 進云。苦痛深 師云。頭在我手裡。一任𨁝跳。
師上堂云。朝朝相聚。時序一般。雖然如是。當爲何事。不見教中道。一切諸佛及諸佛皆從此經出。師拈起拄杖云。
【現代漢語翻譯】 現代漢語譯本： 師父說：『山僧我現在大開門戶，不怕你們這些人出來拗斷我的拄杖，推倒我的禪床。但即使這樣，也還不是真正的修行人。』 又說：『君子致力於根本，根本確立了，道也就產生了。』 師父拿起拄杖說：『現在已經確立了，根本在哪裡呢？莫非在拄杖頭上嗎？莫非在你們各位的眉毛眼睫上嗎？』用拄杖敲了一下禪床，說：『珍重！』 有僧人問：『臨濟（Linji，禪宗大師）入門便喝，德山（Deshan，禪宗大師）入門便棒，和尚您這裡如何教化人呢？』師父說：『不當。』學僧問：『為什麼不當？』師父便打了他。 師父上堂說法：『古人說，涅槃（Nirvana，佛教術語，指解脫）包含四德（四種美德），唯有我契合真常。』拿起拄杖說：『這豈不是四德？怎樣才是真常？你們各位明白嗎？』『如果你們不明白，祖峰（Zufeng，師父的法號）就佈施給你們。』於是說：『拄杖穿過真常，真常穿過四德，明白嗎？』『祖峰解開布袋，一時全部傾倒出來了。』『你們各位有領會的嗎？出來說說看。』『如果你們說得對，祖峰為你們證明。如果你們說不對，就敲掉你們的鼻孔，拽掉你們的眉毛。』用拄杖敲擊香臺，便下座。 師父上堂說法：『看看，須彌燈王如來（Sumeru Light King Tathagata，佛名）在座上轉大法輪了，卻進入各位上座的眉間。還看見了嗎？如果沒看見，眼睛在哪裡呢？』用拄杖敲打禪床，便下座。 有僧人問：『截鐵的鏌鎁（Moye，寶劍名）仍然是鈍的，嚙鏃當鋒（比喻勇猛）的事情怎麼樣呢？』師父說：『你試用看看。』僧人進言說：『這樣就獻給漢高王（Han Gao Emperor，漢朝開國皇帝）了。』師父說：『你看到了什麼道理？』僧人說：『苦痛深。』師父說：『頭在我手裡，任憑你跳。』 師父上堂說法：『天天相聚，時序如常。雖然這樣，應當做什麼事呢？』『不見經中說，一切諸佛及諸佛的教法，都從此經而出。』師父拿起拄杖說：
【English Translation】 English version: The master said, 'This mountain monk now opens the gates wide, not fearing that you all will come out and break my staff, overturn my Zen bed. Yet, even so, it is still not the work of a true practitioner.' He also said, 'The superior person is devoted to the root. When the root is established, the Way arises.' The master picked up his staff and said, 'Now it is established. Where is the root? Is it on the head of the staff? Is it on the eyebrows and eyelashes of you all?' He struck the Zen bed once with the staff and said, 'Treasure this!' A monk asked, 'Linji (Linji, a Zen master) shouts upon entering, Deshan (Deshan, a Zen master) strikes with a stick upon entering. How does the abbot here guide people?' The master said, 'Inappropriate.' The student said, 'Why is it inappropriate?' The master then struck him. The master ascended the hall and said, 'The ancients said, Nirvana (Nirvana, a Buddhist term referring to liberation) contains four virtues (four kinds of virtues), only I am in accord with true constancy.' Picking up his staff, he said, 'Isn't this the four virtues? What is true constancy?' 'Do you all understand?' 'If you do not understand, Zufeng (Zufeng, the master's Dharma name) will bestow it upon you all.' Then he said, 'The staff pierces through true constancy, true constancy pierces through the four virtues, do you understand?' 'Zufeng opens the bag and pours it all out at once.' 'Do you all have any understanding? Come out and speak. If you can speak, Zufeng will vouch for you. If you cannot speak, I will knock off your nostrils and tear off your eyebrows.' He struck the incense table with his staff and then descended the seat. The master ascended the hall and said, 'Look, Sumeru Light King Tathagata (Sumeru Light King Tathagata, name of a Buddha) has turned the great Dharma wheel on the seat, yet entered the space between the eyebrows of all the senior monks. Do you see it? If you do not see it, where are your eyes?' He struck the Zen bed with his staff and then descended the seat. A monk asked, 'Even the Moye (Moye, name of a precious sword) that cuts iron is still blunt, what about the matter of biting arrows head-on?' The master said, 'You try using it.' The monk further said, 'In that case, it is offered to Emperor Gao of Han (Han Gao Emperor, the founding emperor of the Han Dynasty).' The master said, 'What principle do you see?' The monk said, 'The suffering is deep.' The master said, 'The head is in my hand, I allow you to jump around.' The master ascended the hall and said, 'We gather together every day, the seasons are the same. Although it is like this, what should we do?' 'Don't you see it said in the teachings, all Buddhas and the teachings of all Buddhas come from this sutra.' The master picked up his staff and said:
豈不是經。阿那個是佛。你若見。出來與祖峰說看。若不見此義。文長付在來日。珍重。
師上堂。僧問。名喧宇宙知師久。雲嶺家風略借看 師云。更道 僧展手 師便打。
師又豎起拄杖云。大眾會么。言不再舉。令不重行。便下座。
師上堂。拈起拈杖云。彌勒先鋒。釋迦殿後。總在祖峰拄杖頭上。你諸人還見么。又道。我觀法王法。法王法如是。會么。會即出來道看。若不會。伏惟尚響。以拄杖擊香臺。便下座。
師上堂。大眾才集。師云。鐘鼓相催。當爲何事。先德如是。後進如何委悉。遂拈起拄杖云。先大師云。根實枝異。久倚寒巖。攪大海。擊龍宮。山僧也不攪大海。擊龍宮。只擊諸上座眉毛眼睫。以拄杖打香臺一下。便下座。
僧問。獅子窟中無異獸。即今便請振全威 師云。汝試振看 進云。恁么即天龍恭敬去也 師便打。
師上堂。舉。雲門大師云。法身有三種病。二種光。出得荊棘叢林。凈地上死人無數。還有道得底么。出來與祖峰道看。若道不得。分付與德山．臨濟。以拄杖擊香臺一下。便下座。
師上堂。拈起拄杖云。一切諸佛及諸佛阿耨菩提皆從此經出。拄杖子豈不是經。你諸人作么生會。釋迦老子從拄杖頭上出來。為你諸人說佛說法得徹
【現代漢語翻譯】 現代漢語譯本： 這難道不是經嗎？阿（ā）那個是佛。你如果見到了，出來和祖峰說說看。如果不能理解這個道理，文字上的東西就留到以後再說吧。珍重。
師父上堂。有僧人問：『您的名聲響徹宇宙，知道您很久了，想稍微看看雲嶺的家風。』師父說：『再說一遍。』僧人伸出手，師父就打了他。
師父又豎起拄杖說：『大眾明白嗎？話不再重複，命令不再重申。』於是下座。
師父上堂。拿起拄杖說：『彌勒（Maitreya，未來佛）是先鋒，釋迦（Śākyamuni，佛教創始人）在殿後，都在祖峰的拄杖頭上。你們這些人看見了嗎？』又說：『我觀察法王的法，法王的法就是這樣。明白嗎？明白就出來說說看。如果不明白，希望你們好好思考。』用拄杖敲擊香臺，然後下座。
師父上堂。大眾剛聚集，師父說：『鐘鼓互相催促，是爲了什麼事？先輩大德是這樣做的，後輩又該如何理解呢？』於是拿起拄杖說：『先大師說，根是實在的，枝是奇異的，長久地依靠在寒冷的巖石上。攪動大海，擊打龍宮。山僧我不攪動大海，也不擊打龍宮，只擊打各位的眉毛眼睫。』用拄杖敲擊香臺一下，然後下座。
有僧人問：『獅子窟中沒有其他野獸，現在就請您展現全部的威嚴。』師父說：『你試試看。』僧人進言說：『這樣就是天龍恭敬了。』師父就打了他。
師父上堂。舉例說，雲門（Yúnmén，禪宗大師）大師說：『法身（Dharmakāya，佛的法性之身）有三種病，兩種光。』能從荊棘叢林中出來，凈地上卻死了無數人。還有能說出其中道理的嗎？出來和祖峰說說看。如果說不出來，就交給德山（Déshān，唐代禪宗大師）、臨濟（Línjì，唐代禪宗大師）去處理。用拄杖敲擊香臺一下，然後下座。
師父上堂。拿起拄杖說：『一切諸佛以及諸佛的阿耨菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）都從此經中產生。這拄杖難道不是經嗎？你們這些人怎麼理解？釋迦老子從拄杖頭上出來，為你們這些人說佛法，說得徹底。』
【English Translation】 English version: Isn't this a sutra? Ā (阿) is that Buddha. If you see it, come out and tell Zufeng. If you don't understand this meaning, the text can be left for another day. Take care.
The master ascended the hall. A monk asked, 'Your name resounds throughout the universe, I have known you for a long time, I would like to briefly see the family style of Yunling.' The master said, 'Say it again.' The monk held out his hand, and the master struck him.
The master then raised his staff and said, 'Does the assembly understand? Words are not repeated, orders are not reiterated.' Then he descended from the seat.
The master ascended the hall. Picking up the staff, he said, 'Maitreya (Maitreya, the future Buddha) is the vanguard, Śākyamuni (Śākyamuni, the founder of Buddhism) is at the rear, all on the head of Zufeng's staff. Do you all see it?' He also said, 'I observe the Dharma King's Dharma, the Dharma King's Dharma is like this. Do you understand? If you understand, come out and say it. If you don't understand, I hope you will contemplate it well.' He struck the incense table with the staff, and then descended from the seat.
The master ascended the hall. As soon as the assembly gathered, the master said, 'The bells and drums urge each other, what is the matter? The former virtuous ones did this, how should later generations understand?' Then he picked up the staff and said, 'The former great master said, the root is solid, the branches are different, relying on the cold rock for a long time. Stirring the great sea, striking the dragon palace. This mountain monk does not stir the great sea, nor strike the dragon palace, but only strikes the eyebrows and eyelashes of all of you.' He struck the incense table once with the staff, and then descended from the seat.
A monk asked, 'In the lion's cave there are no other beasts, now please display your full power.' The master said, 'You try to shake it.' The monk advanced and said, 'In that case, the devas and dragons will be respectful.' The master then struck him.
The master ascended the hall. Citing the example, Great Master Yunmen (Yúnmén, a Chan master) said, 'The Dharmakāya (Dharmakāya, the body of the Buddha's Dharma nature) has three kinds of sickness, two kinds of light.' Able to come out of the thorny jungle, yet countless people die on clean ground. Is there anyone who can explain the reason? Come out and tell Zufeng. If you can't say it, hand it over to Déshān (Déshān, a Chan master of the Tang Dynasty) and Línjì (Línjì, a Chan master of the Tang Dynasty) to handle. He struck the incense table once with the staff, and then descended from the seat.
The master ascended the hall. Picking up the staff, he said, 'All Buddhas and the anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) of all Buddhas come from this sutra. Isn't this staff a sutra? How do you all understand it? Old Śākyamuni comes out from the head of the staff and explains the Buddha Dharma to you all, explaining it thoroughly.'
困。見你不會。卻從拄杖頭上入去也。出去即且從。作么生說個入來底道理。以拄杖擊香臺一下。便下座 師上堂云。佛真法身。猶若虛空。應物現形。如水中月。師拈起拄杖云。此是拄杖子。月在什麼處。師遂云。三歲孩兒皆道得。百歲翁翁行不得。以拄杖擊香臺一下。便下座。
師上堂云。古人道。四執既無。百非俱遣。你諸人作么生會四執。如普眼在佛會上入定。觀微塵剎土。不能得見普賢。乃白世尊言。我于微塵剎土。遍覓普賢。不能得見。世尊曰。汝但于凈三昧中起一念。便見普賢。時普眼乃于凈三昧中忽起一念。便見普賢向空中乘六牙白象。師云。眾中盡皆舉也。普賢我即不問你。你且道普眼眼向什麼處著。珍重。
頌雲門法身
雲門透法身 劃斷釋迦音 文殊休惆悵 普賢謾沉唫
藥忌頌
藥忌由來鑒作家 示徒親切病如麻 十方三世諸知識 赫日光中雷電車
歲旦上堂有頌
今日正月一 過去未來總露出 天下知識笑呵呵 大滿家風誰相悉 誰相悉 正月一 觀音殿里禮彌勒 文殊手裡普賢筆
因僧問雲門抽顧頌。雲門抽顧。衲僧眼皮重。
眼皮重。七八量。雷車打不動。打不動。
抽顧頌
時念彌陀三五
【現代漢語翻譯】 現代漢語譯本 困。我看你不會。卻從拄杖頭上進入了。出去暫且不論。怎麼說個進來的道理？（以拄杖擊香臺一下）便下座。
師父上堂說：『佛的真法身，就像虛空一樣，隨著事物顯現不同的形態，如同水中的月亮。』師父拿起拄杖說：『這是拄杖子，月亮在哪裡呢？』師父於是說：『三歲孩童都能說得出，百歲老翁卻做不到。』（以拄杖擊香臺一下）便下座。
師父上堂說：『古人說，四種執著既然沒有了，所有的錯誤都會被去除。你們這些人怎麼理解四執呢？』比如普眼（Puyan，菩薩名）在佛會上入定，觀察微塵般的剎土（chatu，佛土），都不能看見普賢（Puxian，菩薩名）。於是稟告世尊說：『我在微塵般的剎土中，到處尋找普賢，都不能看見。』世尊說：『你只要在清凈的三昧（sanmei，禪定）中生起一念，就能看見普賢。』當時普眼就在清凈的三昧中忽然生起一念，就看見普賢向空中乘坐六牙白象。師父說：『大眾中全都舉起了（疑問）。普賢我暫且不問你，你且說說普眼的眼睛看向哪裡呢？珍重。』
頌雲門法身
雲門（Yunmen，禪師名）透徹法身，劃斷釋迦（Shijia，釋迦摩尼佛）的聲音。文殊（Wenshu，菩薩名）不必惆悵，普賢不必沉吟。
藥忌頌
藥忌（Yaoji，禪師名）自古以來就是鑑別作家，對弟子親切教導如同醫治疾病。十方三世所有的知識，在赫赫日光中如同雷電車。
歲旦上堂有頌
今日正月一，過去未來全都顯露。天下知識笑呵呵，大滿家風誰能知悉？誰能知悉？正月一。觀音（Guanyin，菩薩名）殿里禮拜彌勒（Mile，菩薩名），文殊手裡拿著普賢的筆。
因為僧人問雲門抽顧頌。雲門抽顧，衲僧（naseng，僧人）眼皮重。
眼皮重，七八量，雷車打不動。打不動。
抽顧頌
時念彌陀（Mituo，阿彌陀佛）三五
【English Translation】 English version I'm tired. I see you don't understand. Yet, it enters from the top of the staff. Setting aside the going out for now, how do you explain the principle of entering? (Strikes the incense table with the staff) Then descends from the seat.
The Master ascended the hall and said: 'The true Dharma body of the Buddha is like empty space, manifesting forms according to things, like the moon in the water.' The Master picked up the staff and said: 'This is a staff, where is the moon?' The Master then said: 'A three-year-old child can say it, but a hundred-year-old man cannot do it.' (Strikes the incense table with the staff) Then descends from the seat.
The Master ascended the hall and said: 'The ancients said, once the four attachments are gone, all errors are dismissed. How do you all understand the four attachments?' For example, Puyan (Puyan, name of a Bodhisattva) entered samadhi (sanmei, meditative state) at the Buddha's assembly, observing the dust-like lands (chatu, Buddha-lands), but could not see Puxian (Puxian, name of a Bodhisattva). So he reported to the World Honored One, saying: 'In the dust-like lands, I searched everywhere for Puxian, but could not find him.' The World Honored One said: 'You only need to raise one thought in pure samadhi, and you will see Puxian.' At that time, Puyan suddenly raised one thought in pure samadhi, and saw Puxian riding a six-tusked white elephant in the sky. The Master said: 'Everyone in the assembly raised (questions). I won't ask you about Puxian for now, but tell me, where were Puyan's eyes looking? Treasure this.'
Ode to Yunmen's Dharma Body
Yunmen (Yunmen, name of a Chan master) penetrates the Dharma body, cutting off Shakyamuni's (Shijia, Shakyamuni Buddha) voice. Manjusri (Wenshu, name of a Bodhisattva) need not be sad, Samantabhadra (Puxian) need not be silent.
Yaoji's Ode
Yaoji (Yaoji, name of a Chan master) has always been a judge of writers, teaching disciples with kindness, like curing illnesses. All knowledge of the ten directions and three times, is like a lightning chariot in the bright sunlight.
A Verse on Ascending the Hall on New Year's Day
Today is the first day of the first month, the past and future are all revealed. All the knowledgeable ones in the world laugh heartily, who can know the family style of Great Fullness? Who can know? The first day of the first month. In the Guanyin (Guanyin, name of a Bodhisattva) Hall, pay respects to Maitreya (Mile, name of a Bodhisattva), Manjusri holds Samantabhadra's pen in his hand.
Because a monk asked about Yunmen's Drawing Attention Verse. Yunmen draws attention, the eyelids of the monks (naseng, monks) are heavy.
Heavy eyelids, seven or eight measures, the lightning chariot cannot move it. Cannot move it.
Drawing Attention Verse
Constantly reciting Amitabha (Mituo, Amitabha Buddha) three or five
聲 追薦東村李鬍子 生西天山裡 孟八郎強健 福田院裡貧兒叫喚 乞與我一文大光錢
僧問趙州柏樹子 師乃有頌。
天下禪翁咬少林 趙州有語庭前柏 庭前柏 老倒禪翁眼赫赤 不善東西失本源 屈我觀音作胡客
蘄州四祖山諲禪師
上堂云。盡乾坤大地．三世諸佛．天下老和尚。被山僧今日坐斷。無你出頭處。設有出頭得時。也只是一個竹木精靈。雖然如是。也未免擔枷判事。久立。珍重。
僧問。如何是四祖境 師云。千年松杉檜。四季鎮長青 進云。如何是境中人 師云。祖師真影長年在。來往遊人稽首瞻 問。如何是佛 師云。大殿里是釋迦 進云。莫便是也無 師云。莫錯認定盤星 問。如何是和尚家風 師云。廚無過客餐 進云。客來將何祇待 師云。客來須看 問。如何是透法身句 師云。多年松樹老輪皺 間。尋枝摘葉即不問。如何是直截根源 師云。佛頭衡不遠。
問。迦葉上行衣。何人合得披 師云。大庾嶺頭提不起。方知不是我同人。
問。如何是祖師西來意 師云。一人傳虛。萬人傳實。
問。葉落歸根時如何 師云。一歲一枯榮。
蘄州廣教懷志禪師
上堂云。舉令提綱。郡魔屏跡。全提祖印
【現代漢語翻譯】 現代漢語譯本： 聲：追薦東村李鬍子。 生西天山裡，孟八郎強健。 福田院裡貧兒叫喚，乞與我一文大光錢。
僧問趙州柏樹子，師乃有頌。
天下禪翁咬少林，趙州有語庭前柏。 庭前柏，老倒禪翁眼赫赤。 不善東西失本源，屈我觀音作胡客。
蘄州四祖山諲（Yin）禪師
上堂云：盡乾坤大地，三世諸佛，天下老和尚，被山僧今日坐斷，無你出頭處。設有出頭得時，也只是一個竹木精靈。雖然如是，也未免擔枷判事。久立，珍重。
僧問：如何是四祖境？師云：千年松杉檜，四季鎮長青。進云：如何是境中人？師云：祖師真影長年在，來往遊人稽首瞻。問：如何是佛？師云：大殿里是釋迦（Shijia）。進云：莫便是也無？師云：莫錯認定盤星。問：如何是和尚家風？師云：廚無過客餐。進云：客來將何祇待？師云：客來須看。問：如何是透法身句？師云：多年松樹老輪皺。間：尋枝摘葉即不問，如何是直截根源？師云：佛頭衡不遠。
問：迦葉（Jiaye）上行衣，何人合得披？師云：大庾（Dayu）嶺頭提不起，方知不是我同人。
問：如何是祖師西來意？師云：一人傳虛，萬人傳實。
問：葉落歸根時如何？師云：一歲一枯榮。
蘄州廣教懷志禪師
上堂云：舉令提綱，郡魔屏跡，全提祖印。
【English Translation】 English version: Sound: Commending the spirit of Li Huzi of Dongcun. Born in the mountains of the Western Heaven, Meng Bālang is strong and healthy. A poor child cries in the Futian (field of merit) courtyard, begging for a Da Guang (big bright) coin.
A monk asks about Zhaozhou's cypress tree; the master then has a verse.
The Zen masters of the world bite at Shaolin, Zhaozhou has a saying about the cypress in the courtyard. The cypress in the courtyard, the old Zen master's eyes are fiery red. Not good at things, losing the original source, making me, Guanyin (Avalokiteśvara), a barbarian guest.
Zen Master Yin of the Fourth Ancestor Mountain in Qizhou
Entering the hall, he said: The entire universe, the Buddhas of the three times, the old monks of the world, are all cut off by this mountain monk today, with no place for you to emerge. Even if there is a time to emerge, it is just a spirit of bamboo and wood. Although it is like this, it is still inevitable to bear the cangue and judge matters. Standing for a long time, take care.
A monk asked: What is the realm of the Fourth Ancestor? The master said: Thousand-year-old pines, firs, and cypresses, ever green in all seasons. Further asked: What is the person in the realm? The master said: The true image of the ancestor is always there, and visitors come and go, bowing and gazing. Asked: What is Buddha? The master said: In the main hall is Shakya (Shijia). Further asked: Is that it? The master said: Don't mistake the fixed lodestar. Asked: What is the family style of the abbot? The master said: The kitchen has no meals for passing guests. Further asked: What will you offer when a guest comes? The master said: You must see when a guest comes. Asked: What is the phrase that penetrates the Dharmakaya (Dharma body)? The master said: The old pine tree has old, wrinkled rings. Asked: I won't ask about searching for branches and picking leaves; what is the direct root source? The master said: The Buddha's head is not far from the steelyard.
Asked: Who is worthy to wear Kashyapa's (Jiaye) upper garment? The master said: If you can't lift it at the top of Dayu (Dayu) Ridge, then you know you are not one of my people.
Asked: What is the meaning of the Ancestor's coming from the West? The master said: One person transmits falsehood, ten thousand people transmit truth.
Asked: What happens when the leaves fall and return to the root? The master said: One year, one withering and flourishing.
Zen Master Huaizhi of Guangjiao Temple in Qizhou
Entering the hall, he said: Raise the command and grasp the key, the demons of the county hide their traces, and fully lift the ancestral seal.
。坐斷十方。正當恁么時。老胡出來。也須乞命。眾中若是作家。略希英鑒。
時有僧問。從上相傳。合談何事 師云。令 進云。恁么即字人退步去也 師云。吁。吁 問。如何是佛法大意 師云。記來多少時 進云。學人不會。如何得受用去 師云。言猶在耳。
問。如何是祖宗下事 師云。舉得甚分明 進云。恁么即學人禮拜 師云。將為是真個。
問。是什麼物。學人為什麼不會 師云。生在冀州。
僧問。如何是透法身句 師有頌答。
北斗藏身句 當鋒措者稀 投機猶未諦 玄會太無知 猿聲青嶂外 虎嘯透山溪 洪鐘來報曉 雞向五更啼
襄州興化奉能禪師
上堂云。一言才舉。千差同轍。此是化身說法。報身不說法。又云。報身為什麼不說法。他自有廊幕在。
僧問。如何是鷲嶺境 師云。風吹兩岸柳。浪動一池蓮。
問。如何是境中人 師云。大殿毗盧佛。堂中雲水僧。
問。師唱誰家曲。宗風嗣阿誰 師云。迦葉臺前雲水塔。
問。如何是鷲嶺關捩子 師云。莫動箸 僧便喝 師云。向你道莫動著。喝個什麼 僧又喝 師便打。
問。如何是佛 師云。髮長僧貌醜。
問。棒喝臨機權且止。如何
【現代漢語翻譯】 現代漢語譯本： 坐斷十方（佔據整個宇宙）。正當這個時候，老胡（指達摩祖師）出來，也必須乞求饒命。各位如果是有見地的人，希望能稍加明察。
當時有僧人問：『從古以來代代相傳，究竟在談論什麼事？』 師父說：『命令。』 僧人追問：『這麼說來，豈不是讓人退步了嗎？』 師父說：『吁。吁。』 又問：『什麼是佛法的大意？』 師父說：『記了多久了？』 僧人說：『學人我不明白，如何才能領受並運用呢？』 師父說：『話還在耳邊呢。』
問：『什麼是祖師傳承下來的事？』 師父說：『舉得非常分明。』 僧人說：『既然如此，學人就禮拜了。』 師父說：『還以為是真的明白了。』
問：『是什麼東西？為什麼學人我不明白？』 師父說：『生在冀州（比喻不識本地風光）。』
僧人問：『什麼是透法身句？』 師父用偈頌回答：
『北斗藏身句，當鋒措者稀，投機猶未諦，玄會太無知，猿聲青嶂外，虎嘯透山溪，洪鐘來報曉，雞向五更啼。』
襄州興化奉能禪師
上堂說法時說：『一句話才說出口，千差萬別都歸於同一條道路。這是化身佛在說法。報身佛不說法。』 又說：『報身佛為什麼不說法？因為他自有帷幕遮擋著。』
僧人問：『什麼是鷲嶺（靈鷲山，釋迦牟尼佛說法之地）的境界？』 師父說：『風吹兩岸柳，浪動一池蓮。』
問：『什麼是境界中的人？』 師父說：『大殿毗盧佛（毗盧遮那佛），堂中雲水僧（四處遊歷的僧人）。』
問：『師父您唱的是誰家的曲調？宗風傳承自哪位祖師？』 師父說：『迦葉（摩訶迦葉，釋迦牟尼佛的大弟子）臺前雲水塔。』
問：『什麼是鷲嶺的關捩子（關鍵）？』 師父說：『不要動它。』 僧人便喝（大聲呵斥）。師父說：『跟你說不要動它，喝什麼？』 僧人又喝。師父便打。
問：『什麼是佛？』 師父說：『髮長僧貌醜。』
問：『棒喝（禪宗的教學方式，用棒打和呵斥來啓發學生）臨機權且止，如何……』
【English Translation】 English version: Sitting firmly, cutting off the ten directions (occupying the entire universe). Right at this moment, even old Hu (referring to Bodhidharma) would have to beg for his life. If anyone among you is a master, I hope you can discern this slightly.
At that time, a monk asked: 'What has been passed down from generation to generation since ancient times?' The master said: 'Command.' The monk pressed on: 'In that case, isn't that making people retreat?' The master said: 'Hush. Hush.' He further asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'How long have you remembered it?' The monk said: 'This student does not understand, how can I receive and utilize it?' The master said: 'The words are still ringing in your ears.'
Asked: 'What is the matter passed down by the ancestors?' The master said: 'It is raised very clearly.' The monk said: 'In that case, this student will bow.' The master said: 'I thought you really understood.'
Asked: 'What is it? Why don't I understand?' The master said: 'Born in Jizhou (a metaphor for not recognizing the local scenery).'
A monk asked: 'What is the phrase that penetrates the Dharma-body?' The master answered with a verse:
'The Big Dipper hides the body, few can handle it head-on, opportunistic attempts are still not clear, profound understanding is too ignorant, the sound of monkeys beyond the green peaks, the roar of tigers penetrates the mountain streams, the great bell comes to announce the dawn, the rooster crows at the fifth watch.'
Zen Master Fengneng of Xinghua in Xiangzhou
When ascending the hall to preach, he said: 'As soon as a word is spoken, all differences converge on the same path. This is the transformation body Buddha preaching. The reward body Buddha does not preach.' He also said: 'Why doesn't the reward body Buddha preach? Because he has his own curtain to shield him.'
A monk asked: 'What is the realm of Vulture Peak (Grdhrakuta, where Shakyamuni Buddha preached)?' The master said: 'The wind blows the willows on both banks, the waves stir the lotus in the pond.'
Asked: 'What is the person in the realm?' The master said: 'Vairocana Buddha (Vairocana) in the main hall, wandering monks (monks who travel around) in the hall.'
Asked: 'Whose tune are you singing, master? Whose ancestral style do you inherit?' The master said: 'The cloud and water pagoda in front of Kashyapa's (Mahakasyapa, Shakyamuni Buddha's great disciple) platform.'
Asked: 'What is the key (linchpin) of Vulture Peak?' The master said: 'Don't touch it.' The monk then shouted (roared loudly). The master said: 'I told you not to touch it, what are you shouting for?' The monk shouted again. The master then struck him.
Asked: 'What is Buddha?' The master said: 'Long hair, ugly monk appearance.'
Asked: 'The stick and shout (Zen teaching methods, using sticks and shouts to enlighten students) are temporarily stopped at the opportune moment, how...'
是鷲嶺關捩子 師云。鷲嶺關捩且置。是你自己事作么生 學云。不會 師云。還我關捩子。
師上堂。以頌示眾云。
問你十方雲水和 南來北往意如何 觸目千差無異路 石人彈舌念彌陀
綱宗頌
最險無過劍刃鋒 祖師從此定綱宗 顧鑒不知何處去 千株松下白頭翁
唐州天睦山契滿禪師
上堂。示眾。迦葉親傳。如來密印。達磨西來。多虛少實。若論此事。且權認奴作郎。說佛說祖。剜肉成瘡。直下單明。未是衲僧活計。作么生是衲僧活計。何不對眾證據看。
時有僧禮拜 師云。若是先陀客。更不待揚眉 僧云。喏 師云。金州路上兩兩三三。
問。師登師子座。奮迅振全威。迦葉峰前令。師今為阿誰 師云。昨夜風霜緊。今朝刮骨寒 進云。恁么即隨陽一箭。師當的去也 師云。禍不單行。
問。魚透龍門浪。全身躍踴飛。時如何 師云。三月雷雨動。霹靂震全威。
問。如何是佛 師云。多年桃核 進云。未審意旨如何 師云。打破里頭人。
問。諸聖三昧。何人合得知 師云。只如今 進云。莫便是也無 師云。南山起云。北山下雨。
問。如何是祖師西來意 師云。三年逢一閏 進云。合談何事 師云。九月
【現代漢語翻譯】 現代漢語譯本 僧：是鷲嶺（Guling，山名）的關捩子（guanliezi，關鍵）。 師父說：鷲嶺的關捩子暫且放下，是你自己的事該怎麼辦？ 學僧說：不會。 師父說：還我關捩子。
師父上堂，用頌語向大眾開示：
問你十方雲水僧，南來北往意欲何？ 觸目所及千差萬別，實則殊途同歸。 石人彈舌念彌陀（Amitabha，阿彌陀佛）。
綱宗頌
最危險莫過於劍刃鋒利，祖師由此確定綱宗。 顧影自憐不知何處去，千株松樹下只剩白頭老翁。
唐州天睦山契滿禪師
上堂，向大眾開示：迦葉（Kasyapa，佛陀十大弟子之一）親自傳授，如來（Tathagata，佛陀的稱號之一）秘密心印，達磨（Bodhidharma，禪宗初祖）西來，多虛少實。若論此事，姑且權且認奴作郎。說佛說祖，如同剜肉成瘡。直接明瞭，還不是禪僧的活計。怎樣才是禪僧的活計？為何不當眾拿出證據看看？
當時有僧人禮拜，師父說：若是先陀（Sendha，古印度語，有鹽、馬、車等多種含義，此處指有見地的人），更不必等待揚眉示意。 僧人說：喏（nuo，應答聲）。 師父說：金州（Jinzhou，地名）路上三三兩兩。
問：師父登上師子座（lion throne，說法座），奮迅振作展現全部威嚴，迦葉峰（Jiayefeng，山名）前的法令和教誨，師父今天為誰宣說？ 師父說：昨夜風霜嚴酷，今朝寒冷刺骨。 僧人進一步說：既然如此，就像隨陽之箭，師父您應當射中目標。 師父說：禍不單行。
問：魚兒躍過龍門（Longmen，瀑布名）的波浪，全身躍起飛騰，此時如何？ 師父說：三月雷雨交加，霹靂震動整個天空。
問：如何是佛？ 師父說：多年桃核。 僧人進一步問：不知其中意旨如何？ 師父說：打破里頭的人。
問：諸聖的三昧（samadhi，禪定），何人能夠得知？ 師父說：就是現在。 僧人進一步問：莫非就是這樣嗎？ 師父說：南山（Nanshan，山名）起云，北山（Beishan，山名）下雨。
問：如何是祖師西來意？ 師父說：三年逢一閏。 僧人問：應當談論何事？ 師父說：九月（Ninth month）。
【English Translation】 English version Monk: This is the 'guanliezi' (key point) of Guling (Mount Guling). Master said: The 'guanliezi' of Guling can be put aside for now. What about your own affairs? The student monk said: I don't understand. Master said: Return the 'guanliezi' to me.
The Master ascended the Dharma hall and addressed the assembly with a verse:
I ask you, monks from all directions, what is your intention in coming from the south and going to the north? Though myriad differences meet the eye, the paths are ultimately the same. The stone man clicks his tongue, reciting Amitabha (Amitabha, the Buddha of Infinite Light).
Song of the Essential Principle
Nothing is more dangerous than the edge of a sword; the Patriarchs established the essential principle from this. Looking in the mirror, one does not know where to go; beneath a thousand pine trees, only an old white-haired man remains.
Chan Master Qiman of Tianmu Mountain in Tangzhou
Ascending the hall, he instructed the assembly: Kasyapa (Kasyapa, one of the ten major disciples of the Buddha) personally transmitted it; the Tathagata (Tathagata, an epithet of the Buddha)'s secret seal; Bodhidharma (Bodhidharma, the first patriarch of Zen) came from the West, with more emptiness than substance. If we discuss this matter, let's tentatively recognize the servant as the master. Speaking of Buddhas and Patriarchs is like carving a wound into flesh. Direct understanding is not the business of a Chan monk. What is the business of a Chan monk? Why not present the evidence to the assembly to see?
At that time, a monk prostrated. The Master said: If you are a Sendha (Sendha, an ancient Indian word with multiple meanings, including salt, horse, and cart, here referring to someone with insight), there is no need to wait for a raised eyebrow. The monk said: 'Nuo' (nuo, a sound of agreement). The Master said: On the road to Jinzhou (Jinzhou, a place name), in twos and threes.
Asked: The Master ascends the lion throne (lion throne, Dharma seat), vigorously displaying his full authority. The commands before Kasyapa Peak (Jiayefeng, mountain name), for whom does the Master proclaim them today? The Master said: Last night the wind and frost were severe; this morning, the cold chills to the bone. The monk further said: In that case, like an arrow following the sun, the Master should hit the mark. The Master said: Misfortunes never come singly.
Asked: The fish passes through the Dragon Gate (Longmen, waterfall name) waves, its whole body leaping and flying. What is this moment like? The Master said: In the third month, thunder and rain move; lightning shakes the entire sky.
Asked: What is Buddha? The Master said: A peach pit of many years. The monk further asked: I don't know what the intention is. The Master said: Break the person inside.
Asked: The samadhi (samadhi, meditative absorption) of all the sages, who can understand it? The Master said: Just this moment. The monk further asked: Is that it? The Master said: The South Mountain (Nanshan, mountain name) rises with clouds; the North Mountain (Beishan, mountain name) has rain.
Asked: What is the meaning of the Patriarch's coming from the West? The Master said: One leap month every three years. The monk asked: What should be discussed? The Master said: Ninth month.
是重陽。
鄂州建福智同禪師
上堂云。直饒你一句踢蕩分明去。早是不著便。遭他點污了也。你合作么生。久立。珍重。
僧問。祖意教意。是同是別 師云。崇山嶺峻 進云。恁么即不同 師云。夢澤波清。
問。如何是和尚為人一句 師云。粗識好惡。
問。如何是文殊直截一句 師云。彈指到清涼。
問。法無二法。心無二心。如何是心 師云。千差萬別。
問。夜升兜率。晝降閻浮。未審是什麼人境界 師云。不是別人。
問。如何是佛 師云。鼻如截筒。
問。北斗藏身。意旨如何 師云。鶯鵡慕西秦。
乃有頌。
雲門透法身 法身何許人 雁回沙塞去 鶯鵡慕西秦
江陵府福昌禪院重善禪師
上堂。僧問。如何是正法眼 師云。夜觀乾象 學人不會意旨如何 師云。日裡看山。
問。如何是稱昌境 師云。松峰亭眺望。不與白雲齊 進云。如何是境中人 師云。朝見金鱗躍。暮聽子規啼。
問。祖意與教意。是同是別 師云。巢知風。穴知雨。
問。如何是佛法的的大意 師云。東方甲乙木 進云。恁么即粉骨碎身也 師云。易開終始口。難保歲寒心。
問。如何是福昌山 師云。
【現代漢語翻譯】 現代漢語譯本：
是重陽（指農曆九月初九）。
鄂州建福智同禪師
上堂說法時說：『就算你一句話說得非常透徹明白，也已經是不著邊際，反而被玷污了。』你們應該怎麼做呢？（禪師）站立很久，說：『珍重。』
有僧人問：『祖師的意旨和佛教的教義，是相同還是不同？』禪師說：『崇山峻嶺，高聳險峻。』僧人追問：『這麼說就是不同了？』禪師說：『夢澤（古代湖泊名）波光清澈。』
問：『什麼是和尚（禪師）為人處世的一句話？』禪師說：『粗略地知道好壞。』
問：『什麼是文殊菩薩直截了當的一句話？』禪師說：『彈指間就到了清涼山（文殊菩薩的道場）。』
問：『法無二法，心無二心，什麼是心？』禪師說：『千差萬別。』
問：『夜晚升到兜率天（彌勒菩薩的居所），白天降臨閻浮提（我們所居住的世界），不知道是什麼人的境界？』禪師說：『不是別人。』
問：『什麼是佛？』禪師說：『鼻子像截斷的竹筒。』
問：『北斗藏身，意旨如何？』禪師說：『鸚鵡羨慕西秦（指長安，古代的京城）。』
於是有頌：
雲門（雲門宗）透法身，法身是何許人？雁群飛回沙塞，鸚鵡羨慕西秦。
江陵府福昌禪院重善禪師
上堂說法。僧人問：『什麼是正法眼？』禪師說：『夜晚觀察天象。』學人（指提問的僧人）不明白其中的意思，問：『意旨如何？』禪師說：『白天看山。』
問：『什麼是稱昌境？』禪師說：『松峰亭眺望，不與白雲比高。』追問：『什麼是境中人？』禪師說：『早上看見金色的魚跳躍，傍晚聽見杜鵑鳥啼叫。』
問：『祖師的意旨和佛教的教義，是相同還是不同？』禪師說：『鳥巢知道風向，洞穴知道下雨。』
問：『什麼是佛法的大意？』禪師說：『東方甲乙木。』追問：『這麼說就是粉身碎骨也在所不惜了？』禪師說：『容易開啟談論終始的口，難以保持歲寒時的心。』
問：『什麼是福昌山？』禪師說：
【English Translation】 English version:
It is Chongyang (the Double Ninth Festival).
Chan Master Zhitong of Jianfu Temple in Ezhou
In his Dharma talk, he said: 'Even if you speak a sentence with perfect clarity, it is already off the mark and has been tainted.' What should you do? (The Chan Master) stood for a long time and said: 'Take care.'
A monk asked: 'Are the meaning of the Patriarchs and the teachings of Buddhism the same or different?' The Master said: 'The lofty mountains are steep and towering.' The monk pressed on: 'So they are different?' The Master said: 'The waves of Mengze (an ancient lake) are clear.'
Asked: 'What is a phrase of the Master's way of being for others?' The Master said: 'Roughly knowing good and bad.'
Asked: 'What is Manjusri's (Bodhisattva of Wisdom) direct phrase?' The Master said: 'Snapping your fingers, you arrive at Qingliang Mountain (Manjusri's sacred site).'
Asked: 'Dharma has no two Dharmas, mind has no two minds, what is mind?' The Master said: 'Myriad differences.'
Asked: 'Ascending to Tushita Heaven (where Maitreya Bodhisattva resides) at night, descending to Jambudvipa (the world we live in) during the day, what kind of person's realm is this?' The Master said: 'Not someone else.'
Asked: 'What is Buddha?' The Master said: 'The nose is like a cut bamboo tube.'
Asked: 'The Big Dipper hides its body, what is the meaning?' The Master said: 'The parrot admires Western Qin (referring to Chang'an, the ancient capital).'
Then there is a verse:
Yunmen (Yunmen School) penetrates the Dharmakaya (Dharma Body), who is the Dharmakaya? The geese fly back to the sandy borders, the parrot admires Western Qin.
Chan Master Chongshan of Fuchang Chan Monastery in Jiangling Prefecture
In his Dharma talk, a monk asked: 'What is the Right Dharma Eye?' The Master said: 'Observing the celestial phenomena at night.' The student (referring to the asking monk) did not understand the meaning and asked: 'What is the meaning?' The Master said: 'Looking at the mountains during the day.'
Asked: 'What is the realm of Chengchang?' The Master said: 'Looking out from Songfeng Pavilion, not competing with the white clouds.' Asked further: 'What is the person in the realm?' The Master said: 'In the morning, seeing golden scales leaping, in the evening, hearing the cuckoo singing.'
Asked: 'Are the meaning of the Patriarchs and the teachings of Buddhism the same or different?' The Master said: 'The nest knows the wind, the hole knows the rain.'
Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'East is Jia and Yi wood.' Asked further: 'So, even if bones are crushed and bodies are shattered?' The Master said: 'It is easy to open the mouth to discuss beginnings and ends, but difficult to maintain a steadfast heart in the cold of winter.'
Asked: 'What is Fuchang Mountain?' The Master said:
鳥飛不度 進云。如何是山中人 師云。四海五湖。
問。浩浩之中。如何辨主 師云。長安天子。塞外將軍 進云。恁么即權握在手 師云。不斬無罪人。
問。如何是不遷底法 師云。死人不坐神 進云。學人不會意旨如何 師云。那伽常在定。
問。離卻咽喉唇吻。請師速道 師云。福昌口門窄 進云。和尚為什麼口門窄 師云。還我話來。
問。如何是離筌蹄底句 師云。頭大帽子小 學人不會意旨如何 師云。側腳久穿靴。
問。金烏東涌。玉兔西沉。時如何 師云。措大不騎驢 進云。恁么即謝師指南 師云。更須子細。
問。牛頭未見四祖時如何 師云。槵子數珠 進云。見后如何 師云。䥫磬行者。
問。未施武藝。便入戰場時如何 師云。老僧打退鼓 學云。恁么則展陣開旗去也 師云。伏惟尚饗。
師上堂云。盡乾坤大地微塵諸佛總在福昌者。里拈拄杖劃地一下。云。說佛說法。禪德若也會得。出來與你證據。若也不會。華須連夜發。莫待曉風吹。久立。珍重。
舒州龍門山仁永禪師
上堂云。諸佛言詮。止啼為義。祖師心印。莫可論之。向上一路。誰敢措足。直下會得。早不著便。久立。珍重。
問。祖祖相傳。未審傳
【現代漢語翻譯】 現代漢語譯本 問：飛鳥都無法飛過，進入雲層深處。什麼是山中的人？ 師父說：四海五湖（指廣闊的天地，無拘無束）。
問：在浩瀚之中，如何辨別主客？ 師父說：長安的天子，塞外的將軍（指各有職責，各司其位）。 問：這樣說來，權力就掌握在手中了？ 師父說：不斬殺無罪之人（指行使權力要謹慎，不可濫用）。
問：什麼是不遷變的法則？ 師父說：死去的人不坐在神位上（指事物變化是常態，不應執著于不變）。 問：弟子不明白其中的意思，該如何理解？ 師父說：那伽（龍，這裡指有神通者）常在定中（指真正的修行者不受外界變化的影響）。
問：離開咽喉和嘴唇，請師父快速說出來。 師父說：福昌（地名，也可能指師父所在的寺廟）的口門窄（指難以言說，不可思議）。 問：和尚為什麼口門窄？ 師父說：還我話來（指不可言說，無法用語言表達）。
問：什麼是超越捕魚的筌（捕魚工具）和捕兔的蹄（捕兔工具）的語句？ 師父說：頭大帽子小（指不相稱，超越常規）。 問：弟子不明白其中的意思，該如何理解？ 師父說：側著腳穿鞋很久了（指不合腳，不自然）。
問：金烏（太陽）從東方升起，玉兔（月亮）向西沉落，此時如何？ 師父說：讀書人不騎驢（指不合身份，不尋常）。 問：這樣說來，就感謝師父的指點。 師父說：更需要仔細體會。
問：牛頭（法融禪師）未見四祖（道信禪師）時如何？ 師父說：槵子數珠（指修行用具，表示修行）。 問：見四祖之後如何？ 師父說：鐵磬行者（指修行更加精進）。
問：未施展武藝，便進入戰場時如何？ 師父說：老僧敲退堂鼓（指不戰而退，以退為進）。 問：這樣說來，就展開陣勢，樹起旗幟去了？ 師父說：伏惟尚饗（祭祀用語，指不必如此，適可而止）。
師父上堂說法：整個乾坤大地，微塵般眾多的諸佛，都在福昌這裡。用拄杖在地上劃了一下，說：說佛說法，禪德們如果能夠領會，就出來與你印證。如果不能領會，華（花）須連夜開放，不要等到曉風吹來。站立很久。珍重。
舒州龍門山仁永禪師
上堂說法：諸佛的言語教誨，是爲了止息哭泣（指方便法門，引導眾生）。祖師的心印，不可用言語來論說。向上一路，誰敢落腳？當下領會，早已不落痕跡。站立很久。珍重。
問：祖祖相傳，不知道傳的是什麼？
【English Translation】 English version Question: Birds cannot fly across, entering deep into the clouds. What is a person in the mountains? The Master said: The four seas and five lakes (referring to the vastness of the world, being unrestrained).
Question: In the vastness, how to distinguish between host and guest? The Master said: The emperor of Chang'an, the general beyond the border (referring to each having their own responsibilities and positions). Question: In that case, is the power in hand? The Master said: Do not kill innocent people (referring to exercising power with caution, not abusing it).
Question: What is the unchanging Dharma? The Master said: The dead do not sit on the altar (referring to the fact that change is the norm, one should not be attached to permanence). Question: This disciple does not understand the meaning, how should I understand it? The Master said: Nāga (dragon, here referring to one with supernatural powers) is always in samadhi (referring to true practitioners being unaffected by external changes).
Question: Apart from the throat and lips, please speak quickly, Master. The Master said: The mouth of Fuchang (place name, possibly referring to the Master's temple) is narrow (referring to being difficult to express, inconceivable). Question: Why is the mouth of the monk narrow? The Master said: Return the words to me (referring to being inexpressible, unable to be expressed in words).
Question: What is the phrase that transcends the fish trap and the rabbit snare? The Master said: Big head, small hat (referring to being mismatched, beyond the norm). Question: This disciple does not understand the meaning, how should I understand it? The Master said: Wearing boots with feet sideways for a long time (referring to being ill-fitting, unnatural).
Question: The golden crow (sun) rises from the east, the jade rabbit (moon) sinks to the west, what is it like at this time? The Master said: A scholar does not ride a donkey (referring to being inappropriate, unusual). Question: In that case, I thank the Master for the guidance. The Master said: It needs more careful understanding.
Question: What was it like when Niutou (Fazong Chan Master) had not yet seen the Fourth Patriarch (Daoxin Chan Master)? The Master said: Soapberry rosary (referring to tools for practice, representing practice). Question: What was it like after seeing the Fourth Patriarch? The Master said: Iron chime practitioner (referring to practicing more diligently).
Question: What is it like to enter the battlefield without using martial arts? The Master said: The old monk beats the retreat drum (referring to retreating without fighting, advancing by retreating). Question: In that case, we will deploy the formation and raise the flags? The Master said: Please accept this offering (ritualistic language, referring to not needing to do so, knowing when to stop).
The Master ascended the hall and said: The entire universe, the countless Buddhas like dust, are all here in Fuchang. He drew a line on the ground with his staff and said: Speaking of the Buddha and the Dharma, if the Chan practitioners can understand, come out and I will verify it with you. If you cannot understand, the flowers must bloom overnight, do not wait for the morning breeze to blow. Stood for a long time. Take care.
Chan Master Renyong of Longmen Mountain in Shuzhou
Ascending the hall and said: The words and teachings of the Buddhas are for stopping crying (referring to expedient means, guiding sentient beings). The mind seal of the Patriarchs cannot be discussed with words. On the upward path, who dares to set foot? Understanding immediately, there are no traces left. Stood for a long time. Take care.
Question: What is being transmitted from generation to generation? I don't know what is being transmitted.
個什麼 師云。德山拄杖 進云。恁么即得其妙也 師便打。
問。如何是龍門路 師云。險 進云。為什麼如此 師云。點額卻回來。
問。如何是龍門山裡龍 師云。雷震青霄 進云。忽遇金翅來時如何 師云。傾湫倒岳。
問。如何是祖師衣 師云。大庾嶺提不起。
問。如何是佛法大意 師云。罕逢此問。
襄州延慶宗本禪師
初開堂。示眾云。山鋪碎玉。樹掛銀條。道安巖畔。舉唱宗乘。迦葉門風。有疑請問。
時有僧問。正法無言。請師舉唱 師云。正當今日 進云。恁么即得遇于師也 師云。一場懡㦬 學云。灼然 師云。放你二十棒。
問。魚未跳龍門時如何 師云。擺手入長安 進云。跳過後如何 師云。長安雖樂。
問。如何是鳳山 師云。天生標格 進云。如何是山中人 師云。㒵古無人識。
問。如何是和尚為人一句 師云。截斷鳳林關 進云。恁么則展手不逢人也 師便打。
唐州福安山慧珣禪師
初開堂。升座。有僧問。師唱誰家曲。宗風嗣阿誰 師云。古殿連雲水 進云。恁么即韶陽玄孫。龍居嫡子也 師云。重言不當吃。
問。我佛出世。振動魔宮。和尚出世。有何祥瑞 師云。泌水正南流。
【現代漢語翻譯】 現代漢語譯本 問：什麼是『個』？（『個』在此處指代某種事物或道理的本質） 師父說：德山（Deshan，禪宗祖師）的拄杖。 僧人進一步問：這樣就是得到了其中的奧妙了嗎？ 師父隨即就打了他。
問：如何是龍門路？（龍門路，比喻修行成佛的道路） 師父說：險。 僧人進一步問：為什麼如此？ 師父說：點額卻回來。（點額，指魚跳龍門未成功，額頭觸及龍門而返回，比喻修行艱難）
問：如何是龍門山裡龍？（龍門山裡龍，比喻已經得道的修行者） 師父說：雷震青霄。（青霄，指天空） 僧人進一步問：忽然遇到金翅鳥（Jinchi，佛教護法神，以龍為食）來時如何？ 師父說：傾湫倒岳。（湫，水潭；岳，高山。比喻以強大的力量應對）
問：如何是祖師衣？（祖師衣，比喻禪宗的傳承） 師父說：大庾嶺（Dayu Ridge，地名，慧能在此開悟）提不起。
問：如何是佛法大意？（佛法大意，指佛法的核心要義） 師父說：罕逢此問。
襄州延慶宗本禪師（Yanqing Zongben，禪師名號）
初次開堂說法，向大眾開示說：山間鋪滿碎玉，樹上掛滿銀條。道安巖（Daoan Rock，地名）旁邊，宣揚禪宗的宗旨。迦葉（Kasyapa，釋迦牟尼十大弟子之一）一脈的門風，有疑問請提問。
當時有僧人問：正法（Dharma）無言，請師父舉唱。 師父說：正當今日。 僧人進一步問：這樣就是得遇師父了嗎？ 師父說：一場懡㦬（meng zheng，形容迷惑不清的狀態）。 學人說：確實如此。 師父說：放你二十棒。
問：魚未跳龍門時如何？ 師父說：擺手入長安。（長安，指繁華之地，比喻世俗） 僧人進一步問：跳過後如何？ 師父說：長安雖樂。
問：如何是鳳山？（鳳山，地名） 師父說：天生標格。 僧人進一步問：如何是山中人？ 師父說：㒵古無人識。（㒵古，遠古）
問：如何是和尚為人一句？ 師父說：截斷鳳林關。（鳳林關，地名，比喻重要的關口） 僧人進一步問：這樣就是展手不逢人也？ 師父隨即就打了他。
唐州福安山慧珣禪師（Huixun，禪師名號）
初次開堂說法，升座。有僧人問：師父唱的是誰家的曲調？宗風（Zongfeng，宗門的風格）繼承的是誰？ 師父說：古殿連雲水。 僧人進一步問：這樣就是韶陽（Shaoyang，禪師名號）的玄孫，龍居（Longju，禪師名號）的嫡子了？ 師父說：重言不當吃。
問：我佛（Buddha）出世，震動魔宮（Mogong，魔王居住的宮殿）。和尚出世，有何祥瑞？ 師父說：泌水正南流。
English version Question: What is 'this'? The Master said: Deshan's (Deshan, a Chan master) staff. The monk further asked: Is that how one obtains its mystery? The Master then struck him.
Question: What is the Dragon Gate Road? (Dragon Gate Road, a metaphor for the path to enlightenment) The Master said: Perilous. The monk further asked: Why is it so? The Master said: Touching the forehead and returning. (Touching the forehead, referring to a fish failing to leap over the Dragon Gate, hitting its forehead and returning, a metaphor for the difficulty of cultivation)
Question: What is the dragon in Dragon Gate Mountain? (Dragon in Dragon Gate Mountain, a metaphor for a practitioner who has attained enlightenment) The Master said: Thunder shakes the blue sky. (Blue sky, referring to the sky) The monk further asked: What if suddenly encountering a Garuda (Jinchi, a Buddhist protector deity that feeds on dragons)? The Master said: Overturning pools and toppling mountains.
Question: What is the Patriarch's robe? (Patriarch's robe, a metaphor for the lineage of Chan Buddhism) The Master said: Cannot be lifted on Dayu Ridge (Dayu Ridge, a place name, where Huineng attained enlightenment).
Question: What is the great meaning of the Buddha-dharma? (Great meaning of the Buddha-dharma, referring to the core essence of the Buddha's teachings) The Master said: Rarely encountered this question.
Chan Master Yanqing Zongben of Xiangzhou (Yanqing Zongben, a Chan master's name)
At his first Dharma talk, he addressed the assembly, saying: Mountains are covered with shattered jade, trees are hung with silver branches. Beside Daoan Rock (Daoan Rock, a place name), proclaim the Chan school's tenets. The style of Kasyapa's (Kasyapa, one of Shakyamuni's ten major disciples) lineage, if there are doubts, please ask.
At that time, a monk asked: The True Dharma (Dharma) is beyond words, please Master expound it. The Master said: Precisely today. The monk further asked: Is that how one encounters the Master? The Master said: A state of confusion (meng zheng, describing a state of confusion and uncertainty). The student said: Indeed. The Master said: Giving you twenty blows.
Question: What is it like when the fish has not yet leaped over the Dragon Gate? The Master said: Waving hands and entering Chang'an. (Chang'an, referring to a prosperous place, a metaphor for the secular world) The monk further asked: What is it like after leaping over? The Master said: Although Chang'an is joyful.
Question: What is Phoenix Mountain? (Phoenix Mountain, a place name) The Master said: Naturally endowed with distinction. The monk further asked: What is a person in the mountains? The Master said: No one has recognized him since ancient times. (Ancient times, remote antiquity)
Question: What is a phrase for the Master's way of being? The Master said: Cutting off Fenglin Pass. (Fenglin Pass, a place name, a metaphor for an important gateway) The monk further asked: Is that how one extends a hand and meets no one? The Master then struck him.
Chan Master Huixun of Fuan Mountain in Tangzhou (Huixun, a Chan master's name)
At his first Dharma talk, he ascended the seat. A monk asked: Whose tune does the Master sing? Whose style (Zongfeng, the style of a sect) does he inherit? The Master said: Ancient halls connected to clouds and water. The monk further asked: Is that how he is the great-grandson of Shaoyang (Shaoyang, a Chan master's name) and the direct descendant of Longju (Longju, a Chan master's name)? The Master said: Repeated words are not worth eating.
Question: When my Buddha (Buddha) appeared in the world, he shook the demon palace (Mogong, the palace where the demon king lives). What auspicious signs are there when the Master appears in the world? The Master said: The Mi River flows directly south.
【English Translation】 English translation line 1 English translation line 2
師初受唐州請。便有僧問。若到泌陽。忽有人若官若私。是男是女。人人各致一問。問問各別。如何祇對 師云。春后一陽生 進云。恁么即今日小出大遇 師拈坐具當面擺。
問。祖師來此土。意旨如何 師云。端。
問。人王與法王相見時如何 師云。劄。
問。未離兜率。已降王宮。未出母胎。度人已畢時如何 師云。好事不知無。
鼎州大龍山炳賢禪師
上堂。有僧問。如何是大龍境 師云。堂前一堆土。巍峨倚半空 進云。如何是境中人 師云。凈掃門前地。迎待五湖賓。
問。如何是佛 師云。穿云不度水。躡足降閻浮。
問。昔日先師語。如何透法身 師云。萬仞峰前句。不與白雲齊。
問。如何是動乾坤句 師云。透出龍宮翻大海。掌開日月倒須彌。
問。如何是出家人 師云。深 進云。如何是出家法 師云。苦。
隋州雙泉山瓊禪師
不收語錄。只有偈頌。
色空頌
靈光滿目簇山河 幻境之中物像多 體妙已知緣不礙 執情還被境消磨 責黃靡實無妨用 影響皆真覓即訛 是色是空重疊夢 夢中華藏現森羅
頌靈云見桃花得悟
學劍難提鋒刃頭 艷光花發便心休 不疑句
【現代漢語翻譯】 現代漢語譯本 師父最初應唐州（Tangzhou）的邀請，便有僧人問道：『如果到了泌陽（Biyang），忽然有人，無論是官員還是百姓，是男是女，每個人都提出一個問題，而且問題各不相同，該如何回答？』師父說：『春后一陽生。』僧人進一步問道：『這麼說，今天就是小有付出，大的收穫了？』師父拿起坐具，當面擺開。 有人問：『祖師（patriarch）來此土（this land），意旨如何？』師父說：『端。』 有人問：『人王（king of men）與法王（Dharma king）相見時如何？』師父說：『劄。』 有人問：『未離兜率（Tushita Heaven），已降王宮（royal palace），未出母胎（mother's womb），度人已畢時如何？』師父說：『好事不知無。』 鼎州（Dingzhou）大龍山（Mount Dalong）炳賢禪師（Chan Master Bingxian） 上堂說法，有僧人問：『如何是大龍境（Dalong realm）？』師父說：『堂前一堆土，巍峨倚半空。』僧人進一步問道：『如何是境中人？』師父說：『凈掃門前地，迎待五湖賓。』 有人問：『如何是佛（Buddha）？』師父說：『穿云不度水，躡足降閻浮（Jambudvipa）。』 有人問：『昔日先師語，如何透法身（Dharmakaya）？』師父說：『萬仞峰前句，不與白雲齊。』 有人問：『如何是動乾坤句？』師父說：『透出龍宮翻大海，掌開日月倒須彌（Mount Sumeru）。』 有人問：『如何是出家人？』師父說：『深。』僧人進一步問道：『如何是出家法？』師父說：『苦。』 隋州（Suizhou）雙泉山（Mount Shuangquan）瓊禪師（Chan Master Qiong） 沒有收錄語錄，只有偈頌。 色空頌 靈光滿目簇山河，幻境之中物像多 體妙已知緣不礙，執情還被境消磨 責黃靡實無妨用，影響皆真覓即訛 是色是空重疊夢，夢中華藏現森羅 頌靈云（Lingyun）見桃花得悟 學劍難提鋒刃頭，艷光花發便心休 不疑句
【English Translation】 English version The Master was first invited to Tangzhou (Tangzhou). Then a monk asked, 'If I arrive at Biyang (Biyang), and suddenly there are people, whether officials or commoners, men or women, each asking a question, and each question is different, how should I respond?' The Master said, 'After spring, one yang (positive energy) arises.' The monk further asked, 'In that case, is today a small output with a big gain?' The Master picked up his sitting mat and spread it out in front of him. Someone asked, 'What is the intention of the Patriarch (patriarch) in coming to this land (this land)?' The Master said, 'Upright.' Someone asked, 'What is it like when the King of Men (king of men) meets the Dharma King (Dharma king)?' The Master said, 'Zha.' Someone asked, 'What is it like when one has not left Tushita Heaven (Tushita Heaven), has already descended to the royal palace (royal palace), has not left the mother's womb (mother's womb), and has already finished saving people?' The Master said, 'Good things are not known to be absent.' Chan Master Bingxian (Chan Master Bingxian) of Mount Dalong (Mount Dalong) in Dingzhou (Dingzhou) Ascending the hall, a monk asked, 'What is the Dalong realm (Dalong realm)?' The Master said, 'A pile of earth in front of the hall, towering and leaning against the half-sky.' The monk further asked, 'What are the people in the realm?' The Master said, 'Clean the ground in front of the door, and welcome guests from the five lakes.' Someone asked, 'What is the Buddha (Buddha)?' The Master said, 'Passing through the clouds without crossing the water, stepping down to Jambudvipa (Jambudvipa).' Someone asked, 'How can one penetrate the Dharmakaya (Dharmakaya) through the words of the former teacher?' The Master said, 'The sentence in front of the ten-thousand-仞 peak is not equal to the white clouds.' Someone asked, 'What is the sentence that moves heaven and earth?' The Master said, 'Penetrating the dragon palace and overturning the great sea, opening the palm and reversing the sun and moon and Mount Sumeru (Mount Sumeru).' Someone asked, 'What is a renunciate?' The Master said, 'Deep.' The monk further asked, 'What is the Dharma of renunciation?' The Master said, 'Bitter.' Chan Master Qiong (Chan Master Qiong) of Mount Shuangquan (Mount Shuangquan) in Suizhou (Suizhou) No recorded sayings, only verses. Ode on Form and Emptiness Spiritual light fills the eyes, clustering mountains and rivers, in the illusory realm there are many objects and images. Knowing the subtlety of the body, one knows that conditions are not an obstacle, clinging to emotions is still worn away by the realm. Blaming yellow for being unreal does not hinder its use, influences are all true, seeking them is a mistake. Is it form or emptiness, a dream within a dream, in the dream, the Avatamsaka (flower garland) appears in vast array. Ode to Lingyun's (Lingyun) Enlightenment upon Seeing Peach Blossoms It is difficult to wield a sword at the tip of its blade, the beautiful light of the flowers blooming brings the mind to rest. Without doubt, the phrase
播乾坤內 得旨唯憑月滿秋
又頌玄沙拈
玄沙聞舉悟中知 當下云言未保伊 一擊海濤皆涌沸 天光回爍眼眵眵
魚鼓頌
玉鬣金鱗光閃爍 逆浪沖波形勢惡 叢林擊著震山雷 顧網遊魚皆省覺
常用不空頌
舉足下足 步步相逐 運用去來 靈光不蓄 釋迦真風 商那種族 的的斯言 斯言為酷
冬月雪下夜坐思智門和尚有頌
嚴風亂地天降雪 夜久更深凍云結 虛堂獨步驀思量 卻憶龍居舊巢穴 明教先師雪裡言 火發新羅燒腳熱 東嶺鷹飛禪客尋 南山蛇出人行絕 像骨輥毬熟膽機 歸宗拽石底時節 如斯綱要最希奇 唯有吾師應可別 別得龍居牙爪生 不貴真如玄妙譯 余愛韶陽新定機 一生與人㧞釘楔 何日春風一陣來 吹歆寒云掃霜雪 共師同賀大平年 赫日光中雷電掣
自嚴上座
有僧問。如何是吹毛劍 答云。龍唇鳳觜 問。如何是無縫塔 答云。磚瓦泥土 進云。如何是塔中人 答云。含齒戴髮 問。寶劍未出匣時如何 答云。龍藏海底 進云。出匣后如何 師云。海上橫行 問。如何是大人相 答云。不曾作模樣 問。如何是老人相 答云。無力把拄杖 因與數
【現代漢語翻譯】 現代漢語譯本 播撒乾坤之內，領悟旨意唯憑月滿秋時。
又讚頌玄沙（Xuan Sha，人名）的拈提： 玄沙聽聞舉示，于悟中知曉，當下言語卻未能保全它。 一擊之下，海濤皆涌動沸騰，天光迴旋閃爍，令人眼花繚亂。
魚鼓頌： 玉色的鬣毛，金色的鱗片，光彩閃耀，逆著波浪沖擊，形勢兇惡。 在叢林中敲擊，震動如山雷，顧念漁網的游魚皆能醒悟。
常用不空頌： 舉足下足，步步相隨，運用去來，靈光不藏。 釋迦（Shijia，釋迦牟尼佛的簡稱）的真風，商那（Shangna，指商那和修尊者）的族裔，句句是實在的言語，這言語是如此深刻。
冬月雪下夜坐，思念智門（Zhimen，人名）和尚，有頌： 凜冽的寒風擾亂大地，天空中降下白雪，夜晚漫長而深沉，凍結的雲朵凝結。 獨自在空曠的堂中踱步，忽然思量，回憶起龍居（Longju，地名）舊時的巢穴。 明教（Mingjiao，佛教宗派名）的先師在雪中說道，火在新羅（Xinluo，古國名）燃起，燒得腳發熱。 東嶺（Dongling，地名）的鷹飛起，禪客尋覓，南山（Nanshan，地名）的蛇出沒，行人絕跡。 象骨做的球滾動，老練的膽識和機敏，歸宗（Guizong，地名）拖動石頭，是徹底的時候。 這樣的綱要最為稀奇，只有我的老師才能分辨。 分辨出龍居的牙爪生長，不看重真如（Zhenru，佛教術語，指事物的本性）玄妙的翻譯。 我喜愛韶陽（Shaoyang，地名）新定的機鋒，一生都在為人拔除釘子和木楔。 何時春風一陣吹來，吹散寒冷的云，掃除霜雪？ 與老師一同慶賀太平之年，赫赫日光中雷電交加。
自嚴（Ziyan，人名）上座： 有僧人問：『如何是吹毛劍？』回答說：『龍的嘴唇，鳳凰的喙。』問：『如何是無縫塔？』回答說：『磚瓦泥土。』 僧人進一步問：『如何是塔中人？』回答說：『含著牙齒，戴著頭髮。』問：『寶劍未出匣時如何？』回答說：『龍藏在海底。』 僧人進一步問：『出匣后如何？』師父說：『在海上橫行。』問：『如何是大人相？』回答說：『不曾做模樣。』 問：『如何是老人相？』回答說：『無力握住拄杖。』因此與數
【English Translation】 English version Sowing within the universe, understanding the decree relies solely on the full moon in autumn.
Also, a verse praising Xuan Sha's (Xuan Sha, a person's name) lifting: Xuan Sha heard the presentation and knew within enlightenment; immediate words could not preserve it. With one strike, the sea waves surged and boiled; the heavenly light revolved and flickered, dazzling the eyes.
Fish Drum Verse: Jade mane and golden scales, shimmering brightly, opposing the waves and surging currents, the situation is fierce. Striking it in the forest, it shakes like mountain thunder; the fish mindful of the net all awaken.
Commonly Used Infallible Verse: Lifting the foot, placing the foot, step by step following each other, utilizing coming and going, the spiritual light is not stored. The true wind of Shakya (Shijia, short for Shakyamuni Buddha), the lineage of Shangna (Shangna, referring to Venerable Shanavasa), every word is real, these words are so profound.
Sitting at night in the winter month with snow falling, thinking of the monk Zhimen (Zhimen, a person's name), there is a verse: The severe wind disturbs the earth, snow falls from the sky, the night is long and deep, and the frozen clouds congeal. Walking alone in the empty hall, suddenly pondering, recalling the old nest of Longju (Longju, a place name). The former teacher of Mingjiao (Mingjiao, a Buddhist sect name) said in the snow, the fire started in Silla (Xinluo, an ancient country name), burning the feet hot. The eagle of Dongling (Dongling, a place name) flies, the Chan practitioners seek, the snake of Nanshan (Nanshan, a place name) comes out, and people disappear. The ball made of elephant bone rolls, the skilled courage and wit, Guizong (Guizong, a place name) drags the stone, it is the time of thoroughness. Such a key point is most rare, only my teacher can distinguish it. Distinguishing the growth of Longju's teeth and claws, not valuing the profound translation of Suchness (Zhenru, a Buddhist term, referring to the nature of things). I love Shaoyang's (Shaoyang, a place name) newly established critical moment, spending my life removing nails and wedges for people. When will a gust of spring wind come, blowing away the cold clouds and sweeping away the frost and snow? Celebrating the year of great peace with the teacher, thunder and lightning flash in the bright sunlight.
From Senior Ziyan (Ziyan, a person's name): A monk asked: 'What is a hair-splitting sword?' He replied: 'Dragon's lips, phoenix's beak.' Asked: 'What is a seamless pagoda?' He replied: 'Bricks, tiles, and mud.' The monk further asked: 'What is the person in the pagoda?' He replied: 'Containing teeth and wearing hair.' Asked: 'What is it like when the precious sword is not out of its sheath?' He replied: 'The dragon is hidden at the bottom of the sea.' The monk further asked: 'What is it like after it comes out of its sheath?' The master said: 'Rampaging on the sea.' Asked: 'What is the appearance of a great person?' He replied: 'Never made a model.' Asked: 'What is the appearance of an old person?' He replied: 'Unable to hold a cane.' Therefore, with several
僧遊山回。僧問云。盡日遊山。成得什麼邊事 答云。困即喫茶 僧問。洞山麻三斤。意旨如何 答云。八十婆婆不妝梳。
頌雲門透法身
先祖透法身 仰面看日輪 赤腳倒上樹 不會更愁人
天聖廣燈錄卷第二十一 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十二 ［宋碑］
韶州白雲山福禪師
上堂云。一塵才舉。大地全該。諸上座恁么來。早是不暑便也。且作么生得個安身立命處。然雖如是。官不容針。私通車馬。還有作者。便請施呈。對眾證據。
時有僧問。得失是非。一時放劫時如何 師云。白雲生谷口 進云。恁么則隨緣不計身也 師云。細看問端。
問。如何是正法眼 師云。隨坑落塹。
問。如何是佛 師云。四八希奇相 進云。莫便是也無 師云。十號已彰名。
問。如何是印同相契底事 師云。令古少人知 進云。知底事如何 師云。隱顯未嘗聞。
問。如何是佛法的同大意 師云。直 進云。學人不會此意如何 師云。崖州路上問知音。
問。如何是朕兆未分時事 師云。大眾難隱匿 進云。恁么則分去也 師云。笑殺寒山子。
磁州桃園山曦朗禪師
【現代漢語翻譯】 現代漢語譯本 僧人遊山歸來。有僧人問道：『整天遊山，成就了什麼事情？』禪師回答：『困了就喝茶。』僧人又問：『洞山（Dongshan）麻三斤，意旨如何？』禪師回答：『八十歲的老婆婆不梳妝打扮。』
頌雲門透法身
先祖徹悟法身，仰面觀看太陽。赤腳倒掛在樹上，不會更加令人憂愁。
《天聖廣燈錄》卷第二十一
《天聖廣燈錄》卷第二十二
韶州白雲山福禪師
禪師上堂說法：『一塵才舉，大地全該。各位，這樣來理解，早就已經不熱了。那麼，怎樣才能找到安身立命之處呢？』雖然如此，官府不容許針，私下卻可以通行車馬。有沒有能做到的人？請出來展示，當衆驗證。
當時有僧人問道：『得失是非，一時都放下時，如何？』禪師說：『白雲從山谷口升起。』僧人追問：『這樣說來，就是隨緣不計較自身了？』禪師說：『仔細看看你問的問題。』
問：『什麼是正法眼？』禪師說：『隨坑落塹。』
問：『什麼是佛（Fo）？』禪師說：『四十八種希奇相。』僧人追問：『莫非就是這樣嗎？』禪師說：『十種稱號已經彰顯其名。』
問：『什麼是印同相契的事情？』禪師說：『很少有人知道古時候的事情。』僧人追問：『知道的事情如何？』禪師說：『隱顯都未曾聽說過。』
問：『什麼是佛法的共同大意？』禪師說：『直。』僧人追問：『學人不能理解這個意思，該怎麼辦？』禪師說：『到崖州（Yazhou）路上問知音。』
問：『什麼是朕兆未分時的事？』禪師說：『大眾難以隱藏。』僧人追問：『這樣說來，就是已經分開了？』禪師說：『笑死寒山子（Hanshanzi）。』
磁州桃園山曦朗禪師
【English Translation】 English version A monk returned from a mountain trip. A monk asked, 'Having spent the whole day touring the mountain, what have you accomplished?' The Zen master replied, 'When tired, I drink tea.' The monk then asked, 'What is the meaning of 'Dongshan (Dongshan) flax three pounds'?' The Zen master replied, 'An eighty-year-old woman doesn't dress up.'
Ode to Yunmen's (Yunmen) Penetration of the Dharmakaya (Dharmakaya)
The ancestor thoroughly understands the Dharmakaya, looking up at the sun. Barefoot and hanging upside down from a tree, it won't cause more worry.
Tiansheng Guangdenglu (Tiansheng Guangdenglu) Volume 21
Tiansheng Guangdenglu Volume 22
Zen Master Fu (Fu) of Baiyun Mountain (Baiyun Mountain) in Shaozhou (Shaozhou)
The Zen master ascended the platform and said, 'When a single dust particle is raised, the entire earth is encompassed. If you understand it this way, everyone, it's already not hot anymore. So, how can one find a place to settle down and establish one's life?' Even so, the government doesn't allow needles, but private traffic of carts and horses is permitted. Is there anyone who can do it? Please come forward and demonstrate, and let's verify it in front of everyone.'
At that time, a monk asked, 'When gains, losses, right, and wrong are all let go of at once, what then?' The Zen master said, 'White clouds rise from the mouth of the valley.' The monk pressed on, 'So, it means following conditions and not caring about oneself?' The Zen master said, 'Look closely at the question you're asking.'
Asked, 'What is the Eye of the True Dharma (Eye of the True Dharma)?' The Zen master said, 'Falling into every pit and ditch.'
Asked, 'What is Buddha (Fo)?' The Zen master said, 'The forty-eight rare marks.' The monk pressed on, 'Is that it?' The Zen master said, 'The ten titles have already manifested his name.'
Asked, 'What is the matter of sealing and agreeing with the form?' The Zen master said, 'Few people know about ancient matters.' The monk pressed on, 'What about the things that are known?' The Zen master said, 'Hidden and manifest, never heard of.'
Asked, 'What is the shared great meaning of the Buddha Dharma?' The Zen master said, 'Straightforward.' The monk pressed on, 'If the student doesn't understand this meaning, what should be done?' The Zen master said, 'Ask a kindred spirit on the road to Yazhou (Yazhou).'
Asked, 'What is the matter before the signs are divided?' The Zen master said, 'The masses are difficult to hide.' The monk pressed on, 'So, it means it's already divided?' The Zen master said, 'Laughing to death Hanshanzi (Hanshanzi).'
Zen Master Xilang (Xilang) of Taoyuan Mountain (Taoyuan Mountain) in Cizhou (Cizhou)
同在安州法雲院為上座。受桃園山請。開堂。示眾云。若是唱道門風。權且強名。若論祖宗提綱。直下難為開口。所以先聖道。向上一路。千聖不傳。學者勞形。如援捉影。禪德。旦作么生商量。與先聖齊去。眾中莫有作者。離劫前非。單刀直入。對眾商量。
時有僧出禮拜 師云。真師子兒。
問。靈山一會。何異令日 師云。當時妄想。此日猶存。
問。師唱誰家曲。宗風嗣阿誰 師云。龍吟霧起。虎嘯風生 學云。未審是誰家之嫡 師云。移船諸水勢。舉棹別波瀾。
問。師棲芭嶠年已久。未審宗風為誰宣 師云。靈山會上。迦葉侍尊 學云。畢竟是誰宗旨 師云。一朝分此座。看取令行時。
問。如何是安州境 師云。紫金山畔千華秀。白兆峰前萬戶觀 進云。如何是境中人 師云。知州通判。
問。如何是佛 師云。間梨還肯也無 僧云。和尚尊言。爭敢不肯 師云。阇梨若肯時。說甚佛不佛。
問。如何是祖師西來意 師云。西來若有意。軒下老僧頭 學云。為甚卻如此 師云。不見道。為法喪軀。
問。寶劍未磨時如何 師云。錯落難改節 進云。磨后如何 師云。黑。
問。牛頭未見四祖時如何 師云。八方魔競起 進云。見后如何 師云
【現代漢語翻譯】 現代漢語譯本：
當時，我與各位在安州法雲院一同作為上座。應桃園山的邀請，我在此開堂說法。我向大家開示說：『如果說是唱道的門風，暫且可以勉強給它一個名稱。但如果說到祖師的提綱挈領之處，直接說出來就很難開口了。』所以先聖說：『向上一路，千聖不傳，學者勞形，如援捉影。』各位禪德，你們打算如何與先聖商量此事呢？眾位之中莫非有能夠超越過去種種是非，單刀直入，與大眾一同商量此事的人嗎？ 這時，有一位僧人出來禮拜。師父說：『真是師子（Śīla，戒律）之子。』 僧人問：『靈山一會（Gṛdhrakūṭa，鷲峰山），與今日有何不同？』師父說：『當時的妄想，今日依然存在。』 僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』師父說：『龍吟霧起，虎嘯風生。』學人問：『不知您是哪一家的嫡傳？』師父說：『移船隨著水勢，舉棹劃開不同的波瀾。』 僧人問：『師父您在芭蕉山居住已久，不知您的宗風是為誰宣揚的？』師父說：『靈山會上，迦葉（Kāśyapa）侍奉世尊。』學人問：『究竟是誰的宗旨？』師父說：『一旦分得此座，就看取號令施行之時。』 僧人問：『如何是安州（Ānzhōu）的境界？』師父說：『紫金山（Zǐjīn Shān）畔千般秀麗，白兆峰（Báizhào Fēng）前萬戶觀瞻。』僧人進一步問：『如何是境界中的人？』師父說：『知州通判。』 僧人問：『如何是佛（Buddha）？』師父說：『酸梨還肯吃嗎？』僧人說：『和尚您的話，我怎敢不肯？』師父說：『你如果肯吃酸梨，還說什麼佛不佛的。』 僧人問：『如何是祖師西來意（Bodhidharma，菩提達摩）？』師父說：『西來若有意，軒下老僧頭。』學人問：『為何會這樣？』師父說：『沒聽過嗎？為法喪軀。』 僧人問：『寶劍未磨時如何？』師父說：『錯落難改節。』僧人進一步問：『磨后如何？』師父說：『黑。』 僧人問：『牛頭（Niútóu）未見四祖（Sìzǔ）時如何？』師父說：『八方魔競起。』僧人進一步問：『見后如何？』師父說：
【English Translation】 English version:
At that time, I was together with everyone at Fayun Monastery in Anzhou (Ānzhōu) as senior monks. Invited by Mount Taoyuan, I opened the Dharma hall here. I instructed everyone, saying: 'If we talk about the style of preaching the Dharma, we can temporarily give it a name. But if we talk about the essential principles of the Patriarchs, it is difficult to speak directly about them.' Therefore, the ancient sage said: 'The path upwards is not transmitted by a thousand sages; scholars exhaust themselves, like trying to grasp a shadow.' Zen practitioners, how do you intend to discuss this matter with the ancient sages? Among you, is there anyone who can transcend all past rights and wrongs, directly enter the matter, and discuss it with the assembly? At this time, a monk came forward and bowed. The master said: 'Truly a lion's (Śīla, discipline) son.' The monk asked: 'How is the assembly at Vulture Peak (Gṛdhrakūṭa) different from today?' The master said: 'The delusions of that time still exist today.' The monk asked: 'Whose tune does the master sing? Whose lineage does your school inherit?' The master said: 'When the dragon roars, mist rises; when the tiger howls, wind is born.' The student asked: 'I wonder, whose direct descendant are you?' The master said: 'Moving the boat follows the water's current; raising the oar parts different waves.' The monk asked: 'Master, you have resided at Mount Bajiao (Bājiāo Shān) for a long time; I wonder, for whom do you proclaim your school's style?' The master said: 'At the assembly on Vulture Peak, Kāśyapa attended the World-Honored One.' The student asked: 'Ultimately, whose doctrine is it?' The master said: 'Once this seat is divided, observe when the commands are carried out.' The monk asked: 'What is the realm of Anzhou (Ānzhōu)?' The master said: 'A thousand beauties bloom beside Purple-Gold Mountain (Zǐjīn Shān); ten thousand households gaze upon White-Zhao Peak (Báizhào Fēng).' The monk further asked: 'What are the people within the realm?' The master said: 'The prefect and the vice-prefect.' The monk asked: 'What is Buddha (Buddha)?' The master said: 'Would you still be willing to eat a sour pear?' The monk said: 'How dare I refuse the venerable master's words?' The master said: 'If you are willing to eat a sour pear, what is there to talk about Buddha or not Buddha?' The monk asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said: 'If coming from the West had a purpose, it would be the head of the old monk under the eaves.' The student asked: 'Why is it like this?' The master said: 'Haven't you heard? To sacrifice one's body for the Dharma.' The monk asked: 'What is it like when the precious sword has not been sharpened?' The master said: 'The irregularities are difficult to change.' The monk further asked: 'What is it like after sharpening?' The master said: 'Black.' The monk asked: 'What was it like when Niutou (Niútóu) had not yet seen the Fourth Patriarch (Sìzǔ)?' The master said: 'Demons from all directions rise in competition.' The monk further asked: 'What was it like after seeing him?' The master said:
。四塞罷干戈。
安州法雲知善禪師
上堂。僧問。和尚令日開筵。如何施設 師云。云綻家同月。春來處同花 學云。恁么則四眾咸依。人天有賴也 師云。昨日春風起。今日陽鳥啼。
問。昔日靈山記。嫡嗣在何人 師云。韶石曾棲處。不見個同參。
問。如何是和尚家風 師云。隨家豐儉 進云。客未如何祇待 師云。看棲打樓 問。如何是透法身向 師云。易開終始口。難保歲寒心。
問。如何是和尚關棙子 師云。少人知 學云。太深密生 師便打。
問。如何是古佛道場 師云。山青水綠 問。如何是古佛家風 師云。相柏磨里杯校子。
問。如何是法雲境 師云。安陸城裡千杏秀。揩師巖畔百華鮮 進云。如何是境中人 師云。景福寺里僧。
問。如何是和尚為人一句 師云。來風深領 進云。莫便是和尚為人也無 師云。七棒對十三。
韶州鄧林山善志禪師
有僧問。如何是佛 師云。山河大地。
問。如何是向上關捩子 師云。東家吃飯西家飽。
問。如何是透法身句 師云。日上東方月落西。
問。如何是衲衣下事 師云。舉意即乖。
問。學人上來。請師一接 師云。不接 學云。為什麼不接 師云
【現代漢語翻譯】 現代漢語譯本：四境安定，戰火止息。
安州法雲知善禪師
上堂說法。有僧人問：『和尚今日設宴，如何安排？』禪師說：『雲彩綻放，家家戶戶都映照著同一輪明月；春回大地，處處都盛開著相同的鮮花。』學僧說：『如此說來，四眾弟子都能依止，人天大眾都有所仰賴了。』禪師說：『昨日春風吹拂，今日陽鳥鳴叫。』
問：『昔日靈山會上佛陀的咐囑，真正的繼承人在哪裡？』禪師說：『韶石山曾經是我棲身的地方，在那裡沒有見到一個同參道友。』（韶石，指韶州韶石山，慧能大師的道場）
問：『什麼是和尚您的家風？』禪師說：『隨各家情況豐儉由人。』（家風，指師門傳承的風格）學僧進一步問：『如果來了客人，您會如何招待？』禪師說：『看著喜鵲在樓上築巢。』問：『如何是透徹法身的語句？』禪師說：『容易開啟開始和結束的口，難以保持歲寒時的心。』
問：『什麼是和尚您的關鍵所在？』禪師說：『很少人知道。』學僧說：『太深奧了，令人迷惑。』禪師便打了他。
問：『什麼是古佛道場？』禪師說：『山青水綠。』問：『什麼是古佛家風？』禪師說：『用相柏木做的磨里杯來校正杯子。』
問：『什麼是法雲的境界？』禪師說：『安陸城裡千樹杏花競相開放，揩師巖邊百花爭奇鬥豔。』學僧進一步問：『那麼什麼是境界中的人呢？』禪師說：『景福寺里的僧人。』
問：『什麼是和尚您為人處世的一句話？』禪師說：『來風深領。』學僧進一步問：『莫非這就是和尚您為人處世的方式嗎？』禪師說：『七棒對十三。』
韶州鄧林山善志禪師
有僧人問：『什麼是佛？』禪師說：『山河大地。』
問：『什麼是向上的關鍵？』禪師說：『東家吃飯西家飽。』
問：『什麼是透徹法身的語句？』禪師說：『日上東方月落西。』
問：『什麼是衲衣下的事？』禪師說：『舉心動念就錯了。』
問：『學人前來，請禪師接引。』禪師說：『不接引。』學僧問：『為什麼不接引？』禪師說：
【English Translation】 English version: The four borders are peaceful, and the flames of war have ceased.
Chan Master Zhishan of Fayun Temple in Anzhou
Ascended the hall and gave a sermon. A monk asked, 'Venerable Abbot, today you are holding a feast. How will you arrange it?' The Master said, 'Clouds bloom, and every household is illuminated by the same moon; spring returns to the earth, and everywhere the same flowers bloom.' The student monk said, 'In that case, the fourfold assembly can rely on you, and humans and gods will have something to depend on.' The Master said, 'Yesterday the spring breeze blew, today the yang bird sings.'
Asked, 'In the past, at the Vulture Peak assembly, where is the true successor of the Buddha's entrustment?' The Master said, 'Shaoshi Mountain was once where I dwelled, and I did not see a fellow practitioner there.' (Shaoshi refers to Shaoshi Mountain in Shaozhou, the site of Huineng's monastery)
Asked, 'What is the style of your family, Venerable Abbot?' The Master said, 'Depending on the circumstances of each family, abundance or frugality is up to them.' (Family style refers to the style of the master's lineage) The student monk further asked, 'If a guest arrives, how will you treat them?' The Master said, 'Watch the magpies build their nests on the tower.' Asked, 'What is a phrase that penetrates the Dharmakaya?' The Master said, 'Easy to open the mouth of beginning and end, difficult to maintain the heart in the cold of winter.'
Asked, 'What is the key point of your teaching, Venerable Abbot?' The Master said, 'Few people know.' The student monk said, 'Too profound, causing confusion.' The Master then struck him.
Asked, 'What is an ancient Buddha's sanctuary?' The Master said, 'Green mountains and clear waters.' Asked, 'What is the style of an ancient Buddha's family?' The Master said, 'Using a cup made of Xiangbai wood to correct other cups.'
Asked, 'What is the realm of Fayun?' The Master said, 'In Anlu city, thousands of apricot trees bloom in competition, and beside Kaishe Cliff, hundreds of flowers bloom in splendor.' The student monk further asked, 'Then who is the person in the realm?' The Master said, 'The monks in Jingfu Temple.'
Asked, 'What is a single phrase of your way of being, Venerable Abbot?' The Master said, 'Deeply understand the coming wind.' The student monk further asked, 'Could that be your way of being, Venerable Abbot?' The Master said, 'Seven blows against thirteen.'
Chan Master Shanzhi of Denglin Mountain in Shaozhou
A monk asked, 'What is Buddha?' The Master said, 'Mountains, rivers, and the great earth.'
Asked, 'What is the upward turning point?' The Master said, 'The eastern family eats, the western family is full.'
Asked, 'What is a phrase that penetrates the Dharmakaya?' The Master said, 'The sun rises in the east, the moon sets in the west.'
Asked, 'What is the matter beneath the patched robe?' The Master said, 'As soon as intention arises, it is wrong.'
Asked, 'The student has come, please receive me, Master.' The Master said, 'I will not receive you.' The student monk asked, 'Why will you not receive me?' The Master said:
。布袋里作聲 問。如何是露地白牛 師云。待你悟始得。
問。如何是祖師西來意 師云。庭前華髮映天紅。
問。入室投機時如何 師云。好事不如無 進云。和尚豈無方便 師云。惜取口吃飯。
韶州大曆山志聦禪師
上堂。僧問。日久不聞師子吼。今日聞機事事若何 師云。白雲覆山頂 學云。恁么則謝師指示 師云。綠水瀉巖間。
問。如何是一代時教 師云。黃葉止嬰兒。
問。如何是和尚家風 師云。入門便見 進云。客來如何祗待 師云。客是主人相師 問。不起一念。如何與聖同 師云。昔天人盡見。何處不尖新。
問。如何是密室中事 師云。團圓不可視 進云。如何是密室中人 師云。對面難改。
問。如何是向上一路 師云。盲人登不猒。
問。如何是毗盧師 師云。丑拙形容 進云。為什麼卻如此 師云。特地愁見人。
復州崇勝院光祚禪師
先住隋州雙泉。復徙智門。次居崇勝。師開堂日。未升座。乃示一頌。
此座雖高廣 四面無比況 大尉眾心請 今日難推讓
師乃升座。拈香云。此一瓣香。不是江西．湖南。亦不是天臺．南嶽。為我西蜀香林和尚。今日方爇供養。大眾會么。若於白槌前薦
得。猶較些子。若於白槌后薦得。又堪作什麼。所以古人道。一塵才舉。大地全收。毛頭師子全身。且道是什麼佛法事。今日大尉請命山僧出世。若是建化門庭。一任出來。對眾抉擇看。
時有僧問。一音才舉。四眾云臻。從上宗乘。請師演唱 師云。還向你道得么 進云。恁么則人天有賴也 師云。莫亂道。
問。覺花開處真如秀。菡萏芬芳事若何 師云。不可更向你道得 進云。恁么則匝地香風起。彌天祖日新 師云。也是碗鳴聲。
問。師唱誰家曲。宗風嗣阿誰 師云。青城千丈雪。云外萬重山 進云。恁么則錦水列派。香林分枝 師云。相識滿天下。知心有幾人。
問。祖燈續𦦨。太尉臨筵。向上之機。請師垂示 師云。大眾總見 進云。恁么則雲散水流也 師云。速禮三拜。
問。三乘十二分教。曲為令時。向上宗乘。乞師指教 師云。也知道者飽叢林 進云。恁么則絕相續也 師云。快禮拜著。
師上堂。顧視左右云。莫有作家。出來對眾抉擇。良久。云。雖然如此。風不來。樹不動。下座。
僧問。三乘十二分教。止啼顯理。離卻咽喉唇吻。請師道 師云。大眾總見你問 進云。恁么則養病喪軀 師云。恰是 問。十地菩薩見性如隔羅縠。只如初地菩薩又
【現代漢語翻譯】 現代漢語譯本： 得（可以）。猶較些子（還稍微好一點）。若於白槌（宣佈儀式開始的槌）后薦得（才推薦出來），又堪作什麼（又有什麼用呢）？所以古人道：『一塵才舉（稍微有一點動靜），大地全收（整個世界都包含在內）。毛頭師子全身（小小的獅子也代表了整體）。』且道是什麼佛法事（請問這是什麼佛法道理）？今日大尉（高級軍官）山僧出世（山的僧人出來弘法）。若是建化門庭（如果是爲了建立教化），一任出來（就讓他出來），對眾抉擇看（當著大家的面辨別清楚）。 時有僧問：『一音才舉（稍微發出一點聲音），四眾云臻（四方僧眾都聚集而來）。從上宗乘（從古至今的宗門傳承），請師演唱（請您開示）。』師云：『還向你道得么（還要我向你說明嗎）？』進云：『恁么則人天有賴也（這樣的話，人天都能得到依靠了）。』師云：『莫亂道（不要胡說）。』 問：『覺花開處真如秀（覺悟之花開放的地方，真如自性顯現），菡萏芬芳事若何（蓮花盛開，又代表什麼呢）？』師云：『不可更向你道得（不能再向你說明了）。』進云：『恁么則匝地香風起（這樣的話，到處都充滿了香氣），彌天祖日新（祖師的智慧像太陽一樣每天都是新的）。』師云：『也是碗鳴聲（也只是空響而已）。』 問：『師唱誰家曲（您唱的是哪一家的曲調），宗風嗣阿誰（您的宗風傳承自誰）？』師云：『青城千丈雪（青城山有千丈積雪），云外萬重山（云外還有萬重山）。』進云：『恁么則錦水列派（這樣的話，就像錦江分出許多支流），香林分枝（香林寺也分出許多分支）。』師云：『相識滿天下（認識的人遍天下），知心有幾人（真正瞭解我的人又有幾個）。』 問：『祖燈續𦦨（祖師的燈火繼續燃燒），太尉臨筵（太尉大人也來到法會），向上之機（請問更進一步的契機），請師垂示（請您開示）。』師云：『大眾總見（大家都看到了）。』進云：『恁么則雲散水流也（這樣的話，就像雲散開，水流走一樣）。』師云：『速禮三拜（快點禮拜三下）。』 問：『三乘十二分教（三乘十二部經），曲為令時（都是爲了適應當時的根器），向上宗乘（請問更進一步的宗門），乞師指教（請您指教）。』師云：『也知道者飽叢林（也知道那些自以為是的人充滿了叢林）。』進云：『恁么則絕相續也（這樣的話，就斷絕了相續）。』師云：『快禮拜著（快點禮拜）。』 師上堂（師父登上法座），顧視左右云（環顧四周說）：『莫有作家（有沒有人是內行），出來對眾抉擇（出來當著大家的面辨別清楚）。』良久（過了很久），云（說）：『雖然如此（即使這樣），風不來（風不來），樹不動（樹也不會動）。』下座（走下法座）。 僧問：『三乘十二分教（三乘十二部經），止啼顯理（只是爲了哄小孩，顯現一些道理），離卻咽喉唇吻（離開語言文字），請師道（請您說）。』師云：『大眾總見你問（大家都看到你在問）。』進云：『恁么則養病喪軀（這樣的話，就像養病反而喪命）。』師云：『恰是（正是如此）。』問：『十地菩薩見性如隔羅縠（十地菩薩見性也像隔著一層薄紗），只如初地菩薩又（那麼初地菩薩又怎麼樣呢）？』
【English Translation】 English version: Okay (De). It's still a little better (You jiao xiezi). If it's recommended after the gavel strikes (Ruo yu baichui hou jian de), what use is it then (You kan zuo shenme)? Therefore, the ancients said, 'A single dust raised (Yi chen cai ju), the whole earth is contained (dadi quan shou). The whole body of a hair-tip lion (Mao tou shizi quanshen).' Tell me, what is this Buddhist affair (Qie dao shi shenme fofa shi)? Today, the Commander (Dawei) ** Mountain monk appears in the world (** Shan seng chushi). If it's to establish a teaching (Ruoshi jianhua menting), let him come out (yi ren chulai), and decide before the assembly (dui zhong jueze kan). At that time, a monk asked, 'A single sound arises (Yi yin cai ju), the four assemblies gather (sizhong yunzhen). The ancestral vehicle from above (Cong shang zongcheng), please Master expound (qing shi yanchang).' The Master said, 'Do I still need to tell you (Hai xiang ni dao de me)?' He continued, 'Then humans and devas will rely on it (Ren tian you lai ye).' The Master said, 'Don't speak carelessly (Mo luan dao).' Asked, 'Where the flower of awakening blooms, true suchness appears (Jue hua kai chu zhenru xiu), what about the fragrant lotus (Handan fenfang shi ruo he)?' The Master said, 'I can't tell you any further (Bu ke geng xiang ni dao de).' He continued, 'Then fragrant breezes arise everywhere (Za di xiang feng qi), and the ancestral sun is new throughout the heavens (Mitian zuri xin).' The Master said, 'It's just the sound of a bowl (Ye shi wan ming sheng).' Asked, 'Whose song does the Master sing (Shi chang shei jia qu), whose lineage does the Master inherit (Zongfeng si a shei)?' The Master said, 'Qingcheng Mountain has thousands of feet of snow (Qingcheng qian zhang xue), beyond the clouds are ten thousand layers of mountains (Yun wai wan chong shan).' He continued, 'Then the Jin River branches out (Jinshui lie pai), and the Fragrant Forest divides into branches (Xianglin fen zhi).' The Master said, 'Acquaintances fill the world (Xiangshi man tianxia), but how many are true friends (Zhixin you ji ren)?' Asked, 'The ancestral lamp continues to burn (Zu deng xu yan), the Commander is present at the feast (Taiwei lin yan), the opportunity for further progress (Xiangshang zhi ji), please Master instruct (qing shi chuishi).' The Master said, 'The assembly sees it all (Dazhong zong jian).' He continued, 'Then the clouds scatter and the water flows (Yun san shui liu ye).' The Master said, 'Quickly bow three times (Su li san bai).' Asked, 'The Three Vehicles and Twelve Divisions of the teachings (San cheng shi er fen jiao), are expedient for the time (qu wei ling shi), the ancestral vehicle of upward striving (xiangshang zongcheng), please Master instruct (qi shi zhijiao).' The Master said, 'I also know that those who think they know fill the monasteries (Ye zhidao zhe bao conglin).' He continued, 'Then the succession is cut off (Jue xiangxu ye).' The Master said, 'Quickly bow (Kuai libai zhe).' The Master ascended the Dharma seat (Shi shang tang), looked around and said (Gu shi zuoyou yun), 'Is there anyone who is an expert (Mo you zuojia), come out and decide before the assembly (chulai dui zhong jueze).' After a long time (Liangjiu), he said (yun), 'Although it is so (Suiran ruci), the wind doesn't come (feng bu lai), the tree doesn't move (shu bu dong).' He descended from the seat (Xia zuo). A monk asked, 'The Three Vehicles and Twelve Divisions of the teachings (San cheng shi er fen jiao), are just to stop crying and reveal principles (zhi ti xianli), apart from the throat and lips (li que yanhou chunwen), please Master speak (qing shi dao).' The Master said, 'The assembly sees you asking (Dazhong zong jian ni wen).' He continued, 'Then nourishing the disease destroys the body (Yang bing sang qu).' The Master said, 'Exactly (Qia shi).' Asked, 'The Tenth Ground Bodhisattva sees nature as if through silk gauze (Shi di pusa jian xing ru ge luo gu), what about the First Ground Bodhisattva (Zhi ru chu di pusa you)?'
隔個什麼 師云。須彌山 進云。如何透得 師云。三生六十劫。
問。如何是古佛心 師云。上座欠少個什麼 進云。畢竟又如何 師云。好事不如無。
問。一機未發。如何辨其語脈 師云。大眾可驗 學云。畢竟如何進向 師云。退後三步 問。格外稱提。請師舉唱 師云。你合作么生 進云。恁么則承師指示 師云。莫妄想。
師上堂云。日日日頭從東出。日日頭從西沒。一年三百六十日。何曾與你為幻執。冬已過。夏又臨。你諸人每日還承當得個什麼。今日是四月一。也還聞僧堂里聖僧為諸上座親切剖折么。若薦得。何用上來者里。若薦不得。且向衣缽下體取自己。
又云。缽盂無底尋常用。莫教手裡失匙箸 僧問。如何是本來種 師云。不合將問人 遙云。問又何妨 師云。失卻本來種。
問。如何是祖師西來意 師云。眼不見鼻 進云。便恁么領會時如何 師云。鼻孔里呷羹。
問。曹溪路上還有俗談也無 師云。六祖是盧行者。
問。一切智智清凈。還有地獄也無 師云。閻羅王。
問。如何是佛 師云。蹋破草鞋赤腳走 進云。如何是佛向上事 師云。拄杖頭上挑日月。
師上堂。乃示一頌云。
東家李四婆 西家來乞火 門外
【現代漢語翻譯】 隔個什麼？（有什麼阻隔？）師父說：『須彌山（Sumeru，佛教宇宙觀中的中心山）』。僧人進一步問：『如何才能穿透它？』師父說：『三生六十劫（經歷漫長的時間）』。
問：『如何是古佛心？（什麼是過去諸佛的心？）』師父說：『上座（對僧人的尊稱）你欠缺什麼？』僧人進一步問：『究竟如何？』師父說：『好事不如無（過猶不及）』。
問：『一機未發（念頭未起）。如何辨其語脈？（如何辨別語言的意圖？）』師父說：『大眾可以驗證。』學人問：『究竟如何前進？』師父說：『退後三步。』問：『格外稱提（特別提出），請師父開示。』師父說：『你打算怎麼做？』僧人說：『如此則承蒙師父指示。』師父說：『莫妄想（不要胡思亂想）。』
師父上堂說法：『日日日頭從東出，日日頭從西沒。一年三百六十日，何曾與你為幻執？（太陽每天從東邊升起，每天從西邊落下。一年三百六十天，何曾與你產生虛幻的執著？）冬已過，夏又臨，你諸人每日還承當得個什麼？（冬天已經過去，夏天又來臨，你們每天承擔了什麼？）今日是四月一，也還聞僧堂里聖僧為諸上座親切剖折么？（今天是四月初一，還能聽到僧堂里聖僧為各位上座親切地剖析佛法嗎？）若薦得（如果領悟了），何用上來者里（何必到這裡來）？若薦不得（如果不能領悟），且向衣缽下**取自己（就在自己的日常生活中去尋找自己）。』
又說：『缽盂無底尋常用（缽盂沒有底，但日常使用），莫教手裡失匙箸（不要讓手裡失去鑰匙和筷子）。』僧人問：『如何是本來種？（什麼是本來的佛性？）』師父說：『不合將問人（不應該問別人）。』遙說：『問又何妨？』師父說：『失卻本來種（失去了本來的佛性）。』
問：『如何是祖師西來意？（什麼是祖師從西方傳來的真意？）』師父說：『眼不見鼻（眼睛看不到自己的鼻子）。』僧人進一步問：『便恁么領會時如何？（如果這樣領會了，又如何？）』師父說：『鼻孔里呷羹（用鼻孔喝羹湯，比喻荒謬）。』
問：『曹溪路上還有俗談也無？（曹溪（Caoxi，六祖慧能弘法之地）路上還有世俗的談論嗎？）』師父說：『六祖是盧行者（六祖慧能未出家前是盧行者）。』
問：『一切智智清凈（一切智慧都是清凈的），還有地獄也無？』師父說：『閻羅王（Yama，地獄之王）。』
問：『如何是佛？』師父說：『蹋破草鞋赤腳走（穿著破草鞋赤腳行走）。』僧人進一步問：『如何是佛向上事？（什麼是超越佛的境界？）』師父說：『拄杖頭上挑日月（用拄杖挑起日月，比喻不可思議）。』
師父上堂，於是展示一首偈頌：
『東家李四婆，西家來乞火，門外……』（東家的李四婆，到西家來乞火，門外……）
【English Translation】 『What is the obstruction?』 The master said, 『Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology).』 The monk further asked, 『How can one penetrate it?』 The master said, 『Three lives and sixty kalpas (an extremely long period of time).』
Asked, 『What is the mind of the ancient Buddhas?』 The master said, 『What are you lacking, Venerable Sir?』 The monk further asked, 『What is it ultimately?』 The master said, 『Better to have nothing than something good (too much is as bad as too little).』
Asked, 『Before a mechanism is triggered (before a thought arises), how can one discern its linguistic vein (the intention of the language)?』 The master said, 『The assembly can verify.』 The student asked, 『How should one proceed ultimately?』 The master said, 『Step back three steps.』 Asked, 『Please, Master, give a special instruction.』 The master said, 『What are you going to do?』 The monk said, 『In that case, I will receive the Master's instruction.』 The master said, 『Do not妄想 (wangxiang, engage in delusional thinking).』
The master ascended the hall and said, 『The sun rises from the east every day, and the sun sets in the west every day. Three hundred and sixty days a year, has it ever created illusory attachments for you? Winter has passed, and summer is coming again. What are you all bearing every day? Today is the first day of the fourth month. Can you still hear the holy monks in the monks' hall kindly dissecting the Dharma for you? If you understand it (if you realize it), why come here? If you don't understand it (if you cannot realize it), then seek yourself in your daily life.』
He also said, 『The bottomless bowl is used daily (the bowl has no bottom, but it is used daily), do not lose the key and chopsticks in your hand.』 A monk asked, 『What is the original seed (what is the original Buddha-nature)?』 The master said, 『It is not appropriate to ask others (you shouldn't ask others).』 Yao said, 『What harm is there in asking?』 The master said, 『Lost the original seed (lost the original Buddha-nature).』
Asked, 『What is the meaning of the Patriarch's coming from the West (what is the true meaning of the Patriarch's transmission from the West)?』 The master said, 『The eyes do not see the nose (the eyes cannot see their own nose).』 The monk further asked, 『What if I understand it in this way?』 The master said, 『Drinking soup through the nostrils (an absurd analogy).』
Asked, 『Are there any secular talks on the Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) Road?』 The master said, 『The Sixth Patriarch was Layman Lu (the Sixth Patriarch Huineng was Layman Lu before he became a monk).』
Asked, 『Everything is pure wisdom (all wisdom is pure), is there still hell?』 The master said, 『Yama (Yama, the king of hell).』
Asked, 『What is Buddha?』 The master said, 『Walking barefoot in broken straw sandals (walking barefoot in broken straw sandals).』 The monk further asked, 『What is beyond Buddha (what is the realm beyond Buddha)?』 The master said, 『Carrying the sun and moon on the top of a staff (carrying the sun and moon on a staff, an incredible analogy).』
The master ascended the hall and then showed a verse:
『Li Si's wife from the east, comes to the west to beg for fire, outside the door...』
立少時 瞋他停滯我 惡發走歸家 虛心屋裡座 可憐群小兒 終日受飢餓 有眼不點睛 家鉆髑髏破
又云。一法若有。毗盧隨在凡夫。薦法若無。普賢失其境界。正當恁么時。文殊向什麼處出頭。若也出頭不得。金毛師子晉折。幸好一盤飯。莫待糝椒姜。珍重。
僧問。得失是非。一時放卻時如何 師云。放在什麼處 進云。恁么則進前三步 師云。果然教不下。
問。蓮華未出水時如何 師云。也尋常 進云。出水后如何 師云。合知特。
問。不學佛法底人。如何成辨 師云。截耳臥街。
問。如何是大乘修行 師云。檐枷帶鎖。
僧問。如何是衲衣下事 師云。頭腦相似 進云。如何則是 師云。縱橫十字 進云。如何是涵蓋乾坤句 師云。天光回照。
問。如何是截斷眾流句 師云。伏惟尚饗 問。如何是隨波逐浪句 師云。放你一線道。
師上堂。以頌示眾云。
龍種龍兒為上尊 放身前去眾威存 東海亦非君住處 百千沙界有心吞 箇中若是吾真子 解將一劍報師恩
又云。還報得也無。所以道。知恩方解報恩。昔日文殊伏劍殺佛。且道文殊見有佛可殺不見。若見有。文殊劍作兩截。若不見。文殊又虛勞心力
【現代漢語翻譯】 現代漢語譯本 年少之時 嗔怪他人阻礙我，怒髮衝冠走回家，獨自一人虛心地坐在屋裡。 可憐那些孩子們，整日遭受飢餓，有眼睛卻看不清（關鍵）。 在家中鉆研（佛法），（即使）頭顱破碎（也在所不惜）。
又說：如果一法存在，毗盧遮那佛（Vairocana，佛的法身）也隨之存在於凡夫之中；如果薦法的（方法）不存在，普賢菩薩（Samantabhadra，象徵菩薩的行愿）也會失去他的境界。正在這樣的時候，文殊菩薩（Manjusri，象徵菩薩的智慧）從什麼地方出頭？如果不能出頭，金毛獅子（的威猛）就會被挫敗。幸好還有一盤飯，不要等到撒上花椒姜。珍重。
僧人問：得失是非，一時全部放下時，會怎麼樣？ 師父說：放在什麼地方？ 僧人進一步說：這樣的話，我就向前走三步。 師父說：果然是教導不了。
問：蓮花未出水時如何？ 師父說：也很平常。 進一步問：出水后如何？ 師父說：應該知道它的特別之處。
問：不學佛法的人，如何成就辨別（是非）？ 師父說：截掉耳朵，躺在街上。
問：如何是大乘修行？ 師父說：戴著枷鎖。
僧人問：什麼是衲衣下的事？ 師父說：頭腦相似。 進一步問：如何才是？ 師父說：縱橫交錯。 進一步問：如何是涵蓋乾坤句？ 師父說：天光回照。
問：如何是截斷眾流句？ 師父說：伏惟尚饗（祭祀用語，意為希望您來享用）。 問：如何是隨波逐浪句？ 師父說：放你一線生機。
師父上堂，用頌語向大眾開示：
龍種龍兒最為尊貴，放開身心向前去，眾生的威儀得以儲存。 東海也不是你居住的地方，百千沙界有心吞沒。 如果其中有我的真弟子，就應該用一把劍來報答師父的恩情。
又說：還能報答得了（師恩）嗎？ 所以說，知恩才能解報恩。 昔日文殊菩薩用劍殺死佛，且說文殊菩薩見到有佛可殺還是沒見到？ 如果見到有佛可殺，文殊菩薩的劍就會斷成兩截。 如果沒見到，文殊菩薩又白費了心力。
【English Translation】 English version When young, I resented others for hindering me, angrily went home, and sat alone in the house with an empty mind. Pitiful are those children, suffering from hunger all day long, having eyes but not seeing the point. Studying (the Dharma) at home, (even if) the skull is broken (I will not hesitate).
Furthermore, it is said: If one dharma exists, then Vairocana (the Dharmakaya of the Buddha) also exists within ordinary beings; if the method of recommending the Dharma does not exist, then Samantabhadra (symbolizing the vows and practices of a Bodhisattva) will also lose his realm. Right at this moment, where does Manjusri (symbolizing the wisdom of a Bodhisattva) emerge from? If he cannot emerge, the golden-haired lion (its ferocity) will be defeated. Fortunately, there is still a plate of rice, do not wait until it is sprinkled with pepper and ginger. Treasure this.
A monk asked: When gains, losses, rights, and wrongs are all let go at once, what happens? The Master said: Where do you put them? The monk further said: In that case, I will take three steps forward. The Master said: Indeed, you cannot be taught.
Asked: What is it like when the lotus flower has not yet emerged from the water? The Master said: It is also ordinary. Further asked: What is it like after it emerges from the water? The Master said: You should know its specialness.
Asked: How does a person who does not study the Buddhadharma achieve discernment? The Master said: Cut off your ears and lie on the street.
Asked: What is the Great Vehicle practice? The Master said: Wearing shackles.
A monk asked: What is the matter beneath the patched robe? The Master said: Heads are similar. Further asked: What is it then? The Master said: Vertical and horizontal cross. Further asked: What is the phrase that covers the universe? The Master said: The light of the sky shines back.
Asked: What is the phrase that cuts off the flow of the masses? The Master said: I humbly offer this sacrifice (a term used in sacrifices, meaning I hope you will come and enjoy it). Asked: What is the phrase that follows the waves? The Master said: I will give you a chance of survival.
The Master ascended the hall and instructed the assembly with a verse:
The dragon seed and dragon child are the most honored, let go of body and mind and go forward, the dignity of all beings is preserved. The Eastern Sea is not your dwelling place either, the heart swallows hundreds of thousands of sand worlds. If there is a true disciple of mine among them, he should use a sword to repay the Master's kindness.
Furthermore, it is said: Can you repay (the Master's kindness)? Therefore, it is said that only by knowing kindness can one repay kindness. In the past, Manjusri Bodhisattva killed the Buddha with a sword, and say, did Manjusri Bodhisattva see a Buddha to be killed or not? If he saw a Buddha to be killed, Manjusri Bodhisattva's sword would be broken into two pieces. If he did not see one, Manjusri Bodhisattva would have wasted his effort.
。且作么生商量。若商量不得。便被釋迦老子坐斷毗盧頂。達磨西來。欺你唐土人。是你諸人什麼處出氣。若出氣不得。且歸僧堂里向火。珍重。
藥忌頌
藥病相治事可嗟 如何於此隨群邪 未語已前誰辨示 泊乎開口見萌芽 不在思量體卜度 徒勞管見強分拏 世上多有如斯者 不知著恥數如麻
綱宗頌
盡令提綱為阿誰 門庭施設在臨時 直饒祖師門下容 舉頭早落二三機 不在進前休退後 杷住教渠失卻眉 為報諸方拈提者 總是秦時鐸落錐
法身頌
法身之理編河沙 覿面相呈未作家 光境俱七猶是病 何勞更在若周遮
偶頌
直下有何之 當陽薦者稀 杏仁桃核氣 只為小兒機 黃葉休指喻 莫把作金施 只見錐頭事 那知落鑒咦
綱宗歌
混明池裡失卻劍 曲江池里撈得鋸 䶥䶥牙牙且過時 莽莽鹵鹵河沙數 糲竭節 拽路布 伶利衲僧通一路 師子不捉麒麟兒 猛獸那堪床下顧 魔斯吒 入水去 者回休吐黑雲霧 俊鷹俊鷂溥天飛 鈍鳥籬根[啀-口+月]不去 佛祖言 休更舉 直饒格外猶未許 見成公案早多端 那堪更涉他門戶 夜鳥雞 誰
【現代漢語翻譯】 現代漢語譯本：那麼該如何商量呢？如果商量不出個所以然，就會被釋迦老子（Śākyamuni，佛教創始人）坐斷毗盧頂（Vairocana，佛的法身）。達磨（Bodhidharma，禪宗初祖）西來，是欺騙你們唐朝人。你們這些人從哪裡出氣呢？如果出不了氣，就回僧堂里烤火吧。珍重。
藥忌頌 用藥物來治療疾病，這件事真是令人嘆息。為什麼你們要在這裡跟隨那些邪說呢？ 在未開口說話之前，誰能辨別指示？一旦開口，就顯露出萌芽。 不要在思量、揣測中打轉，徒勞地用狹隘的見識強行分辨。 世上多的是這樣的人，不知羞恥，多如麻。
綱宗頌 完全提綱挈領是爲了誰呢？門庭的設施都是臨時的。 即使是祖師門下，一舉頭就落入第二、第三義。 不要進前，也不要退後，抓住他，讓他失去眉毛。 告訴那些四處拈提的人，你們的都是秦朝的鈍錐。
法身頌 法身的道理如同恒河沙數，面對面呈現也未完成。 光和境都達到七分仍然是病，何必還要遮遮掩掩？
偶頌 當下有什麼呢？當面推薦的人稀少。杏仁桃核的氣味，只是小孩子的把戲。 不要用黃葉來比喻，不要把它當作金子來施捨。 只看到錐尖上的事，哪裡知道落入鏡中的景象？
綱宗歌 在混濁的池塘里丟失了劍，在曲江池里撈到了鋸子。 䶥䶥牙牙地且過一時，莽莽鹵鹵地如同恒河沙數。 糲竭節，拽路布，伶俐的衲僧（指僧人）通一路。 獅子不捉麒麟兒，猛獸哪裡能放在床下顧？ 魔斯吒（Mó sī zhà），入水去，這次不要吐黑雲霧。 俊鷹俊鷂（yào）滿天飛，鈍鳥在籬笆根[啀-口+月]不去。 佛祖的言語，不要再提了，即使格外開恩也不允許。 現成的公案已經很多了，哪裡還用得著涉足其他門戶？ 夜鳥雞，誰
【English Translation】 English version: Then how should we discuss it? If you can't come to a conclusion through discussion, you will be judged by Śākyamuni (the founder of Buddhism) and have your Vairocana (the Dharmakāya of the Buddha) crown severed. Bodhidharma (the first patriarch of Zen) came from the West to deceive you people of the Tang Dynasty. Where do you people vent your anger? If you can't vent your anger, then go back to the monks' hall and warm yourselves by the fire. Farewell.
Ode on Medicinal Taboos Using medicine to treat illness is a regrettable affair. Why do you follow these heretical views here? Before speaking, who can discern and instruct? Once you open your mouth, the sprout is revealed. Do not dwell on thinking and speculation, vainly using narrow views to forcibly distinguish. There are many such people in the world, who do not know shame, as numerous as hemp.
Ode on the Cardinal Principle For whose sake is the cardinal principle fully grasped? The arrangements of the school are temporary. Even under the ancestral teacher, raising your head means falling into the second or third meaning. Do not advance or retreat, seize him and make him lose his eyebrows. Tell those who pick and choose everywhere, all of you are like blunt awls from the Qin Dynasty.
Ode on the Dharmakāya The principles of the Dharmakāya are as numerous as the sands of the Ganges, presenting it face to face is still unfinished. Even if light and realm reach seven parts, it is still a sickness, why bother to cover it up further?
Occasional Ode What is there right now? Few recommend it directly. The scent of apricot kernels and peach pits is just a child's game. Do not use yellow leaves as a metaphor, do not give it away as gold. Only seeing the matter at the tip of the awl, how can you know the scene reflected in the mirror?
Song of the Cardinal Principle Losing the sword in the muddy pond, retrieving a saw from the Qujiang Pond. Grinding and gnawing, just passing the time, vast and crude, like the sands of the Ganges. Coarse and exhausted, dragging the cloth, the clever monks pass through the road. The lion does not catch the qilin (mythical creature) child, how can wild beasts be cared for under the bed? Mó sī zhà, go into the water, this time do not spew black clouds and mist. Swift eagles and falcons fly all over the sky, dull birds do not [啀-口+月] at the root of the fence. The words of the Buddhas and ancestors, do not mention them again, even if exceptionally granted, it is not allowed. There are already many ready-made cases, why bother to step into other doors? Night bird chicken, who
提去 天明戴雪遭指注 胡蜂不戀舊時窠 猛將那肯家中死
觀州青城香林信禪師
上堂云。令特參學人。須具出格透乾坤底眼。直得無纖毫隔礙。方可觸處無滯。然後更須明取衲僧也鼻。方得自在。眾中還有么。出來對眾證據。
時有僧出來禮拜 師云。好個衲僧 問。資訊不通。如何得隨緣去 師云。曾憶南泉語 學云。如何領會 師云。信者事還稀。
問。魚未透龍門時如何 師云。大道坦然平 進云。透過後如何 師云。爭那頂穿額裂。
問。如何是佛 師云。圓頂方袍 進云。未審日用事如何 師云。不用問別人。
問。三界之中。何人為主 師云。虛空里合掌 學人未明如何辨的 師云。格外理堪觀。
問。如何是佛法大意 師云。青城山水甚分明。
問。一等為人。為什麼見有淺深 師云。凈云空聚散。來往不知休 問。覿面相呈特如何 師云。筑著鼻孔。
鼎州德山惠遠禪師
上堂云。佛法見成。莫作計校。若更強名。盡落魔界。所以古者云。將心止動。轉止轉奔。如或更於五蘊趣中計較測度。機巧方便多遏禁。令心澹薄。到者里。只是個散不盡底粥飯氣。如或更言。此合如是。此合不如是。此相應。此不相應。如此種種情計
【現代漢語翻譯】 現代漢語譯本：
提去，天明戴雪遭指注。 胡蜂不戀舊時窠，猛將那肯家中死。
觀州青城香林信禪師
上堂開示說：『凡是來參學的，必須具備一種能夠徹底看穿乾坤的眼力，達到沒有任何細微的阻礙，才能在任何地方都暢通無阻。然後更需要明白衲僧（nà sēng，指僧人）的鼻子的真正含義，才能獲得自在。』 眾人之中有這樣的人嗎？出來當衆證明一下。
當時有一位僧人出來禮拜，禪師說：『真是個好衲僧！』 僧人問：『資訊不通達，如何才能隨緣而行呢？』 禪師說：『還記得南泉（Nánquán，人名）說過的話嗎？』 僧人問：『如何領會呢？』 禪師說：『相信的人和事還是很少啊。』
僧人問：『魚還沒有躍過龍門（lóng mén，比喻難關）時是什麼樣的？』 禪師說：『大道坦蕩平坦。』 僧人追問：『躍過之後又是什麼樣的？』 禪師說：『爭什麼頭破血流呢？』
僧人問：『什麼是佛？』 禪師說：『圓頂方袍（yuán dǐng fāng páo，指僧人的裝束）。』 僧人追問：『那麼日常應用又是如何的呢？』 禪師說：『不用問別人。』
僧人問：『三界（sān jiè，佛教指欲界、色界、無色界）之中，誰是主宰？』 禪師說：『在虛空里合掌。』 學人不明，問：『如何辨別呢？』 禪師說：『超格的道理值得觀察。』
僧人問：『什麼是佛法大意？』 禪師說：『青城山（Qīngchéng shān，山名）的山水非常分明。』
僧人問：『同樣是人，為什麼見解有深淺之分？』 禪師說：『凈云在空中聚散，來來往往不知停止。』 僧人問：『直接呈現在眼前又如何呢？』 禪師說：『撞著鼻孔。』
鼎州德山惠遠禪師
上堂開示說：『佛法是現成的，不要妄加揣測。如果再強加名相，就完全落入魔界了。所以古人說，用意識去止息妄動，越止息越奔騰。如果更在五蘊（wǔ yùn，佛教指色、受、想、行、識）的範疇內計較思量，用機巧方便來加以遏制，使心變得淡薄，到這種地步，只不過是散發不盡的粥飯氣。如果還說，這個應該這樣，那個應該那樣，這個相應，那個不相應，像這樣種種的情緒和計較。』
【English Translation】 English version:
Carried away, exposed to snow and pointed at in the clear sky. The wasp does not long for its old nest; the brave general would never die at home.
Chan Master Xin of Xianglin Monastery in Qingcheng, Guanzhou
In his Dharma talk, he said: 'Those who come to study must possess eyes that can thoroughly penetrate the universe, reaching a state where there is no obstruction whatsoever, so that they can move freely everywhere. Then, they must further understand the true meaning of a monk's nose in order to attain freedom.' Is there anyone among you who can do this? Come forward and prove it before the assembly.
At that moment, a monk came forward and bowed. The Master said: 'A fine monk indeed!' The monk asked: 'If information is not communicated, how can one act in accordance with conditions?' The Master said: 'Do you still remember what Nanquan (Nánquán, a person's name) said?' The monk asked: 'How should I understand it?' The Master said: 'Those who believe are still rare.'
The monk asked: 'What is it like when the fish has not yet leaped through the Dragon Gate (lóng mén, a metaphor for a difficult hurdle)?' The Master said: 'The great path is wide and flat.' The monk pressed on: 'What is it like after it has leaped through?' The Master said: 'Why struggle until your head is broken and your forehead cracked?'
The monk asked: 'What is Buddha?' The Master said: 'Round head and square robe (yuán dǐng fāng páo, referring to a monk's attire).' The monk pressed on: 'Then how about daily activities?' The Master said: 'No need to ask others.'
The monk asked: 'Within the Three Realms (sān jiè, in Buddhism, the realms of desire, form, and formlessness), who is the master?' The Master said: 'Clasping hands in empty space.' The student, not understanding, asked: 'How can I discern it?' The Master said: 'The extraordinary principle is worth observing.'
The monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The mountains and waters of Qingcheng Mountain (Qīngchéng shān, a mountain's name) are very clear.'
The monk asked: 'Why is it that people have shallow and deep understandings?' The Master said: 'Pure clouds gather and scatter in the sky, coming and going without rest.' The monk asked: 'What about directly presenting it face to face?' The Master said: 'Bumping into your nose.'
Chan Master Huiyuan of Deshan in Dingzhou
In his Dharma talk, he said: 'The Buddha-dharma is already complete; do not make calculations. If you add names to it, you will fall completely into the realm of demons. Therefore, the ancients said, 'Using the mind to stop movement only makes it more turbulent.' If you further calculate and measure within the realm of the Five Skandhas (wǔ yùn, in Buddhism, form, feeling, perception, volition, and consciousness), using skillful means to suppress it, making the mind indifferent, you will only end up with the lingering smell of leftover rice porridge. If you also say, 'This should be like this, that should be like that, this corresponds, that does not correspond,' with all sorts of emotions and calculations.'
。皆悉徒為。儘是狂勞華相。只益自疲。諸上座若能了知唸唸攀緣。心心永寂。到者里。喚作什麼。然則如是。也須子細。有事商量。
時有僧問。師唱誰家曲。宗風嗣阿誰 師云。令後記取。
問。如何是祖師西來意 師云。鐵門路險。
問。祖室猊臺。師已踞。宗乘舉唱事如何 師云。他后莫錯舉 進云。大眾如何委悉 師云。不得以己方人。
問。四方天王為什麼劫在地上 師云。白雲無定止。皓月落千波。
問。如何是德山境 師云。武陵溪木三春秀。單卷壇云一帶橫。
問。亡僧遷化向什麼處去 師云。烏龜鉆破壁。
師解夏日上堂。僧問。九旬禁足令已滿。自恣之儀事若何 師云。猢猻趁蛺蝶。九步作一歇 進云。未審意旨如何 師有頌。
兩個童兒舁木鼓 左邊打了右邊舞 剎那變現百千般 分明示君君記取
師上堂云。枕石漱流。住緣天真。不見古者道。撥霞掃雪和雲母。掘石移松得茯苓。正當恁么時。復何言哉。諸德要會么。
師有頌。
雪霽長空 迥野飛鴻 假云片片 向西向東 珍重
襄州含珠彬禪師
上堂云。言盡理極。情亡杜旨。方法泯然。千差絕跡。又道。法門無際。無以智知。不可以識
【現代漢語翻譯】 現代漢語譯本： 這些都只是徒勞無功，全是虛妄的表象，只會增加自身的疲憊。各位上座，如果能夠明白唸唸都是攀緣，心心都能達到永恒的寂靜，到了這種境界，應該稱作什麼呢？即使是這樣，也必須仔細體會，有問題可以一起商量。
當時有僧人問：『和尚您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『記住我接下來要說的。』
問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『鐵門路險。』
問：『祖室的獅子座（lion throne），您已經坐上了，宗門的教義如何宣揚？』 禪師說：『以後不要錯誤地宣揚。』 僧人進一步問：『大眾如何才能明白？』 禪師說：『不要用自己的標準去衡量別人。』
問：『四大天王（Four Heavenly Kings）為什麼會劫難降臨在地上？』 禪師說：『白雲沒有固定的停留之處，皎潔的月亮倒映在千波萬浪之中。』
問：『什麼是德山（Deshan）的境界？』 禪師說：『武陵溪邊的樹木在春天顯得格外秀麗，寺廟周圍的雲彩像一條帶子一樣橫亙著。』
問：『去世的僧人往哪裡去了？』 禪師說：『烏龜鉆破了墻壁。』
禪師在解夏日上堂說法。有僧人問：『九十天的禁足令已經結束，自恣（pravāraṇā）的儀式應該如何進行？』 禪師說：『猴子追逐蝴蝶，每走九步就要休息一下。』 僧人進一步問：『不知道其中的含義是什麼？』 禪師作了一首偈頌：
兩個童子抬著木鼓， 左邊敲打右邊跳舞。 剎那間變現出千百種景象， 明白地展示給你們，你們要記住。
禪師上堂說法：『枕著石頭，漱著流水，安住在天然的緣分之中。』 不見古人說：『撥開雲霞，掃去積雪，和著雲母，挖掘石頭，移植松樹，得到茯苓。』 正當這個時候，還能說什麼呢？ 各位，想要領會嗎？
禪師作了一首偈頌：
雪后晴空， 廣闊的原野上飛翔著鴻雁。 虛假的云片， 向西又向東。 珍重。
襄州含珠彬禪師（Chan Master Hanzhu Bin of Xiangzhou）
上堂說法：『言語窮盡，道理達到極致，情感消失，杜絕旨趣，方法泯滅，千差萬別都消失了。』 又說：『法門沒有邊際，無法用智慧去了解，無法用意識去認識。』
【English Translation】 English version: All of these are in vain, merely illusory appearances, only increasing one's own fatigue. If you, venerable monks, can understand that every thought is clinging, and every mind can attain eternal stillness, what should this state be called? Even so, one must carefully experience it; if there are questions, we can discuss them together.
At that time, a monk asked: 'Whose tune is the master singing? Whose lineage does your school of thought inherit?' The Chan master said: 'Remember what I am about to say.'
Asked: 'What is Bodhidharma's intention in coming from the West?' The Chan master said: 'The iron gate is a dangerous road.'
Asked: 'You have already ascended the lion throne (lion throne) of the ancestral chamber; how will you proclaim the teachings of the school?' The Chan master said: 'Do not proclaim them incorrectly in the future.' The monk further asked: 'How can the assembly understand?' The Chan master said: 'Do not measure others by your own standards.'
Asked: 'Why do the Four Heavenly Kings (Four Heavenly Kings) have calamities on earth?' The Chan master said: 'White clouds have no fixed abode; the bright moon is reflected in a thousand waves.'
Asked: 'What is the realm of Deshan (Deshan)?' The Chan master said: 'The trees by the Wuling stream are especially beautiful in spring; the clouds around the temple stretch horizontally like a belt.'
Asked: 'Where does the deceased monk go?' The Chan master said: 'The turtle breaks through the wall.'
The Chan master gave a Dharma talk in the hall on the day of the end of the summer retreat. A monk asked: 'The ninety-day retreat is over; how should the pravāraṇā (pravāraṇā) ceremony be conducted?' The Chan master said: 'The monkey chases the butterfly, taking a rest every nine steps.' The monk further asked: 'I do not know what the meaning is.' The Chan master composed a verse:
Two boys carry a wooden drum, Beating on the left and dancing on the right. In an instant, a hundred thousand appearances manifest, Clearly shown to you, you must remember.
The Chan master gave a Dharma talk in the hall: 'Pillowing on stones, rinsing in streams, dwelling in natural affinities.' Did you not see the ancients say: 'Parting the clouds and mist, sweeping away the snow, mixing with mica, digging stones, transplanting pines, obtaining tuckahoe.' At such a time, what else can be said? Do you all want to understand?
The Chan master composed a verse:
After the snow, the sky is clear, Wild geese fly across the vast wilderness. Illusory clouds, Going west and going east. Take care.
Chan Master Hanzhu Bin of Xiangzhou (Chan Master Hanzhu Bin of Xiangzhou)
Giving a Dharma talk in the hall: 'Words are exhausted, the principle is reached, emotions disappear, cutting off intentions, methods are extinguished, and all differences vanish.' He also said: 'The Dharma gate is boundless, it cannot be understood with wisdom, and it cannot be recognized with consciousness.'
。識禪德要會么。一切法無盡。普會於此道場中。若能如何是用東西。如今試出來對眾商量看。
時有僧問。靈山一會。何異今朝 師云。皓月掛天涯。分影落千溪 進云。恁么則今日得親于寶座。大法敷揚顯聖明 師云。木馬嘶時天地靜。泥牛行處吉祥榮。
問。如何是佛法的的大意 師云。古木未凋猶雁叫。妙峰明月又晶輝。
問。如何是佛 師云。五彩不妝容自異。千光長艷月分明。
問。如何是祖師西來意 師云。古今人渴望 進云。未委畢竟如何 師云。只履卻西歸。
問。如何是三乘教 師云。上大人 進云。意旨如何 師云。化三千。
問。如何是和尚家風 師云。白雲常澹佇。碧落住清虛 進云。客來以何祇待 師云。蓬島有時窺鶴舞。蠻天多是見云飛。
問。急切相投時如何 師云。速 學云。如何則是 師云。不用苦咨嗟。
問。學人上來。請師一句 師云。得 進云。未審得個什麼 師云。德山拄杖。天臺楖𣗖。
問。如何是和尚正法眼 師云。瞎。
問。如何是和尚關捩子 師豎起拂子 學人便喝 師便打。
問。向上一言。請師便道 師云。金鞭敲玉鐙。樵子不高歌。
南嶽山福嚴寺雅禪師
開堂日。
【現代漢語翻譯】 現代漢語譯本：禪德的要點在於領會嗎？一切法都是無盡的，普遍彙集于這個道場中。如果能運用自如，如何使用這些東西？現在拿出來給大家一起商量看看。
當時有僧人問：『靈山一會（指釋迦牟尼佛在靈鷲山說法的大會），與今天有什麼不同？』 師父說：『皎潔的月亮懸掛在天邊，它的影子散落在無數的溪流中。』 僧人進一步說：『如此說來，今天得以親近寶座，大法弘揚，彰顯聖明。』 師父說：『木馬嘶鳴時天地寂靜，泥牛行走處吉祥繁榮。』
問：『什麼是佛法的大意？』 師父說：『古老的樹木即使枯萎了，依然有雁鳥在上面鳴叫；美妙的山峰，明亮的月光，又顯得格外晶瑩。』
問：『什麼是佛？』 師父說：『即使不施加五彩的妝容，自身也與衆不同；千萬道光芒長久地照耀，月亮顯得格外分明。』
問：『什麼是祖師西來意（指禪宗的宗旨）？』 師父說：『古往今來人們都渴望瞭解。』 僧人進一步問：『到底是什麼呢？』 師父說：『只剩下一隻鞋子，卻向西歸去了。』
問：『什麼是三乘教（指聲聞乘、緣覺乘、菩薩乘）？』 師父說：『上大人。』 僧人問：『意旨是什麼？』 師父說：『化三千。』
問：『什麼是和尚的家風？』 師父說：『白雲常常淡泊地停駐，碧藍的天空顯得清凈空虛。』 僧人問：『如果客人來了，用什麼來招待？』 師父說：『有時在蓬萊仙島能看到仙鶴飛舞，在偏遠的南方天空大多隻能看到雲彩飄飛。』
問：『緊急關頭，如何應對？』 師父說：『快！』 學人問：『如何是快？』 師父說：『不用在那裡唉聲嘆氣。』
問：『學人前來，請師父開示一句。』 師父說：『得。』 僧人問：『得到了什麼？』 師父說：『德山（指德山宣鑒禪師）的拄杖，天臺山（指天臺宗）的棕櫚拂。』
問：『什麼是和尚的正法眼？』 師父說：『瞎。』
問：『什麼是和尚的關鍵？』 師父豎起拂塵，學人便大喝一聲，師父就打了他。
問：『向上的一句話，請師父說出來。』 師父說：『金鞭敲打著玉馬鐙，樵夫卻不高聲歌唱。』
南嶽山福嚴寺雅禪師開堂日。
【English Translation】 English version: Does understanding Zen virtue lie in comprehension? All dharmas are inexhaustible, universally gathered in this Dharma assembly. If one can use them freely, how should these things be used? Bring them out now for everyone to discuss together.
At that time, a monk asked: 'How does the assembly at Vulture Peak (Grdhakuta, where Shakyamuni Buddha preached) differ from today?' The master said: 'The bright moon hangs in the sky, its reflection scattered in a thousand streams.' The monk further asked: 'In that case, today we are able to be close to the precious seat, the great Dharma is propagated, manifesting sacred wisdom.' The master said: 'When the wooden horse neighs, heaven and earth are silent; where the mud ox walks, auspiciousness and prosperity flourish.'
Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Even when ancient trees wither, wild geese still cry upon them; the wondrous peaks, the bright moon, shine with exceptional clarity.'
Asked: 'What is Buddha?' The master said: 'Even without colorful adornment, one is naturally different; a thousand rays of light shine eternally, the moon appears exceptionally clear.'
Asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said: 'People throughout the ages long to know.' The monk further asked: 'What is it ultimately?' The master said: 'Only a single shoe returns westward.'
Asked: 'What is the Three Vehicles teaching (Sravakayana, Pratyekabuddhayana, Bodhisattvayana)?' The master said: 'Superior adults.' The monk asked: 'What is the meaning?' The master said: 'Transform three thousand.'
Asked: 'What is the style of the abbot's (Heshang) family?' The master said: 'White clouds often linger serenely, the azure sky dwells in purity and emptiness.' The monk asked: 'How do you treat guests who come?' The master said: 'Sometimes one glimpses cranes dancing on Penglai Island (mythical island of immortals), in the distant southern sky, one mostly sees clouds flying.'
Asked: 'What should one do in a moment of urgent encounter?' The master said: 'Quick!' The student asked: 'What is quick?' The master said: 'No need for bitter lamentation.'
Asked: 'A student has come, please give a word of instruction.' The master said: 'Got it.' The monk asked: 'Got what?' The master said: 'Deshan's (Deshan Xuanjian) staff, Tiantai's (Tiantai school) palm-leaf whisk.'
Asked: 'What is the abbot's true Dharma eye?' The master said: 'Blind.'
Asked: 'What is the abbot's key?' The master raised his whisk. The student then shouted, and the master struck him.
Asked: 'A word beyond words, please speak it, Master.' The master said: 'The golden whip strikes the jade saddle, but the woodcutter does not sing loudly.'
Nanyue Mountain Fuyan Temple, Zen Master Ya's opening day.
諸官同降。大眾云臻。師升座。
有僧問。朝騎既臨於法會。請師方便演宗乘 師云。三人杖子攪黃河 進云。宗乘已蒙師垂示。俗諦門中又若何 師云。他後會去在。
問。師唱誰家曲。宗風嗣何人 師云。昔年漢水親承處。此日衡陽祝聖明 進云。恁么則洞山嫡子。雲門玄孫也 師云。禮拜了退 問。如何是和尚家風 師云。入門便見。
問。如何是佛 師云。臂長衫袖短。
問。如何是吹毛劍 師云。阇梨還用得么 進云。莫便是道尚慈悲也無 師云。蘇嚕悉哩。
問。如何是道 師云。四十五里長松徑。南北遊人不猒頻 進云。如何是道中人 師云。兩兩三三。
師在洞山會裡。有僧問洞山。如何是佛 洞山云。麻三斤。
爾後眾皆下語。不契洞山。師乃有頌。
七寶𦘕牛頭 黃金為點額 春晴二月初 農人皆取則 寒食賀新正 鐵錢三五百 洞山深肯之
岳州乾明普禪師
師參洞山。問云。停機罷賞時如何 山云。水底弄傀儡 師云。誰是看玩者 山云。停機罷賞者 師云。恁么則知音不和也 山云。知音底事又作么生 師云。大盡三十日。小盡二十九 山云。未在 師云。合吃和尚手裡痛杖。
師開堂升座。僧問。昔日
【現代漢語翻譯】 現代漢語譯本 各位官員一同降臨，大眾雲集而至。禪師升座。
有僧人提問：『朝廷使節已經光臨法會，請禪師方便開示宗乘。』禪師說：『三人用枴杖攪動黃河。』僧人進一步問：『宗乘已經蒙禪師垂示，那麼在世俗諦中又該如何呢？』禪師說：『以後你會明白的。』
有人問：『禪師唱的是誰家的曲調？宗風傳承自何人？』禪師說：『往年在漢水邊親自承接，今日在衡陽祝願聖上英明。』僧人進一步說：『這麼說您是洞山（Dongshan）的嫡傳弟子，雲門（Yunmen）的玄孫了。』禪師說：『禮拜後退下吧。』有人問：『什麼是和尚的家風？』禪師說：『入門便見。』
有人問：『什麼是佛（Buddha）？』禪師說：『臂長衫袖短。』
有人問：『什麼是吹毛劍？』禪師說：『你用得上嗎？』僧人進一步問：『莫非這就是所謂的尚且慈悲嗎？』禪師說：『蘇嚕悉哩（Sūru xī lī）。』
有人問：『什麼是道（Tao）？』禪師說：『四十五里長的松樹路，南北的遊人都不厭倦頻繁往來。』僧人進一步問：『什麼是道中人？』禪師說：『兩兩三三。』
禪師在洞山（Dongshan）的法會上，有僧人問洞山：『什麼是佛（Buddha）？』洞山說：『麻三斤。』
此後眾人各自發表見解，都不契合洞山（Dongshan）的意旨。禪師於是作頌：
『七寶裝飾牛頭，黃金點綴額頭。春光明媚二月天，農人皆以此為準則。寒食節慶祝新年，鐵錢三五百。』洞山（Dongshan）對此深表贊同。
岳州乾明普禪師
禪師參訪洞山（Dongshan），問道：『停機罷賞時如何？』洞山說：『水底弄傀儡。』禪師問：『誰是觀看玩耍的人？』洞山說：『停機罷賞的人。』禪師說：『這麼說知音不和諧啊。』洞山說：『知音的事情又該如何呢？』禪師說：『大月三十天，小月二十九。』洞山說：『還不到那個地步。』禪師說：『合該吃和尚手裡的痛打。』
禪師開堂升座，有僧人提問：『昔日
【English Translation】 English version All the officials descended together, and the great assembly gathered. The Master ascended the seat.
A monk asked: 'Since the imperial envoy has graced the Dharma assembly, please, Master, expediently expound the supreme vehicle.' The Master said: 'Three men stir the Yellow River with their staffs.' The monk further asked: 'The supreme vehicle has already been graciously shown by the Master, so what about within the realm of conventional truth?' The Master said: 'You will understand later.'
Someone asked: 'Whose tune does the Master sing? From whom does the lineage of the school inherit?' The Master said: 'In the past, I personally received it by the Han River; today, in Hengyang, I pray for the sagacity of the Emperor.' The monk further said: 'In that case, you are a direct descendant of Dongshan (name of a Zen master) and a great-grandson of Yunmen (name of a Zen master).' The Master said: 'Bow and withdraw.' Someone asked: 'What is the family style of the abbot?' The Master said: 'You see it as soon as you enter the gate.'
Someone asked: 'What is Buddha (enlightened being)?' The Master said: 'Long arms and short sleeves.'
Someone asked: 'What is a hair-splitting sword?' The Master said: 'Can you use it?' The monk further asked: 'Could it be said that it still values compassion?' The Master said: 'Sūru xī lī (mantra).'
Someone asked: 'What is the Tao (the Way)?' The Master said: 'A forty-five-mile-long pine path, travelers from north and south never tire of frequenting it.' The monk further asked: 'What are the people on the Way?' The Master said: 'In twos and threes.'
The Master was at Dongshan's (name of a Zen master) assembly. A monk asked Dongshan: 'What is Buddha (enlightened being)?' Dongshan said: 'Three pounds of flax.'
Afterward, everyone offered their own interpretations, but none matched Dongshan's (name of a Zen master) intention. The Master then composed a verse:
'A jeweled ox head adorned with seven treasures, with golden dots for the forehead. In the clear spring of the second month, farmers all take it as their guide. Celebrating the New Year during the Cold Food Festival, with three to five hundred iron coins.' Dongshan (name of a Zen master) deeply approved of this.
Zen Master Pu of Qianming Temple in Yuezhou
The Master visited Dongshan (name of a Zen master) and asked: 'What is it like when the loom stops and the appreciation ceases?' Dongshan said: 'Puppets playing under the water.' The Master asked: 'Who are the viewers and players?' Dongshan said: 'Those who stop the loom and cease the appreciation.' The Master said: 'In that case, the kindred spirits are not in harmony.' Dongshan said: 'What about the matter of kindred spirits?' The Master said: 'Thirty days in a long month, twenty-nine in a short month.' Dongshan said: 'Not yet.' The Master said: 'Deserves a painful beating from the abbot's hand.'
The Master ascended the seat to open the Dharma talk, and a monk asked: 'In the past'
靈山記。今朝嗣阿誰 師云。楚山突屼。漢水東流 進云。恁么則石門嫡子也 師云。聽事不真。喚鐘作甕 問。如何是乾明境 師云。幽洞木龍吟。天邊石虎嘯 進云。如何是境中人 師云。速禮三拜。
問。法鼓無槌時。還響也無 師云。響 進云。未審聲從何而出 師云。不鼓自鳴天地異。木人側耳甚分明。
師上堂有頌
曙色才分天已曉 矗然薦象明皎皎 禪流到此善知時 不覺尋思便成道
又云。直下省力。禪德便恁么承當得。也是不唧溜漢。久立。珍重。
鄧州廣濟院同禪師
上堂云。諸法寂滅相。不可以言宣。又道一切法門無盡海。普會同歸於毗盧華藏。若能如是會。無邊剎境不隔于毫端。如何卻言各自門風。別呈施設。如斯之見。不出常流。禪德。且作么休歇根門。罷持管解。若有商量者。對眾且陳。
時有僧問。如何是佛法的的大意 師云。黑漆骨侖牽白象 學云。老和尚欺謾他後學 師云。好心不得好報 問。薦緣息盡時如何 祖云。三腳蝦 蟆飛上天。
問。如何是祖師西來意 師云。白雲飛片片。
問。離四句。絕百非時如何 師云。疑而不進 進云。如何得一如去 師云。鉆龜打瓦。
問。如何是透法身句 師云。華
【現代漢語翻譯】 現代漢語譯本：
靈山記。
問：如今繼承的是哪一位？
師父說：『楚山高聳，漢水向東流。』（楚山：山名，漢水：河流名）
僧人進一步問：『這麼說來，您是石門的嫡傳弟子了？』（石門：地名，或指某位禪師）
師父說：『聽事情不真切，把鐘聽成了甕。』
問：什麼是乾明境？（乾明境：佛教術語，指清凈明亮的境界）
師父說：『幽深的山洞裡木龍吟叫，天邊石虎長嘯。』
僧人進一步問：『什麼是境中人？』
師父說：『趕快禮拜三下。』
問：法鼓沒有槌的時候，還會響嗎？（法鼓：佛教法器）
師父說：『響。』
僧人進一步問：『請問聲音從哪裡發出？』
師父說：『不敲自鳴天地驚異，木人側耳聽得十分分明。』
師父上堂說法時有頌：
『曙色才分天已曉，矗然薦象明皎皎，禪流到此善知時，不覺尋思便成道。』
又說：『直接當下省力氣。禪者如果就這樣承擔下來，也是個不中用的人。』站立很久。珍重。
鄧州廣濟院同禪師
上堂說法時說：『諸法寂滅相，不可以言宣。』又說『一切法門無盡海，普會同歸於毗盧華藏。』（毗盧華藏：佛教術語，指毗盧遮那佛的清凈法身所顯現的華藏世界）如果能夠這樣領會，無邊的剎土世界也不隔毫髮之端。為什麼卻說各自有門戶風規，另外呈設設施呢？這樣的見解，超不出平常的見識。各位禪者，且如何休歇根門，停止執持管見？如果有人要討論，當著大眾請陳述出來。
當時有僧人問：『什麼是佛法的大意？』
師父說：『黑漆骨侖牽白象。』
學人說：『老和尚欺騙我等後學。』
師父說：『好心沒有好報。』
問：薦緣止息的時候如何？
祖師說：『三腳蝦蟆飛上天。』
問：如何是祖師西來意？
師父說：『白雲飛片片。』
問：離開四句，斷絕百非的時候如何？
師父說：『懷疑而不前進。』
僧人進一步問：『如何才能達到一如的境界？』
師父說：『鉆龜打瓦。』
問：如何是透法身句？（透法身句：佛教術語，指徹悟法身的關鍵語句）
師父說：『華。』
【English Translation】 English version:
Record of Lingshan.
Question: Who is being succeeded today?
The Master said: 'The Chu mountains rise abruptly, the Han River flows eastward.' (Chu mountains: name of a mountain, Han River: name of a river)
The monk further asked: 'In that case, you are the direct descendant of Shimen?' (Shimen: place name, or referring to a certain Zen master)
The Master said: 'Listening to things is not genuine; mistaking the bell for a jar.'
Question: What is the realm of Qianming? (Qianming realm: Buddhist term, referring to a pure and bright realm)
The Master said: 'In the deep cave, the wooden dragon roars; at the edge of the sky, the stone tiger howls.'
The monk further asked: 'What is the person in the realm?'
The Master said: 'Quickly bow three times.'
Question: When the Dharma drum has no mallet, does it still sound?
The Master said: 'It sounds.'
The monk further asked: 'May I ask, where does the sound come from?'
The Master said: 'It sounds without being struck, heaven and earth are amazed; the wooden man listens intently and clearly.'
The Master, when ascending the hall to preach, had a verse:
'As the dawn light divides, the sky is already bright; the towering auspicious elephant shines clearly. Zen practitioners who arrive here know the time well; unknowingly pondering, they attain the Way.'
He also said: 'Directly and immediately save effort. If a Zen practitioner takes it on like this, he is also a useless person.' Stood for a long time. Farewell.
Zen Master Tong of Guangji Temple in Dengzhou
When ascending the hall to preach, he said: 'All dharmas are characterized by quiescence and extinction, which cannot be expressed in words.' He also said, 'All Dharma gates are an inexhaustible sea, universally gathering and returning to the Vairocana Flower Treasury.' (Vairocana Flower Treasury: Buddhist term, referring to the Flower Treasury World manifested by the pure Dharma body of Vairocana Buddha) If one can understand in this way, the boundless Buddha-lands are not separated by a hair's breadth. Why then do you say that each has its own sectarian style, presenting separate establishments? Such a view does not go beyond ordinary understanding. Zen practitioners, how will you cease the root faculties and stop clinging to limited views? If anyone wants to discuss, please state it before the assembly.'
At that time, a monk asked: 'What is the great meaning of the Buddha-dharma?'
The Master said: 'A black lacquer skeleton leads a white elephant.'
The student said: 'The old master deceives us later learners.'
The Master said: 'Good intentions do not receive good rewards.'
Question: What is it like when the recommended conditions cease?
The Patriarch said: 'A three-legged toad flies into the sky.'
Question: What is the meaning of the Patriarch's coming from the West?
The Master said: 'White clouds fly in patches.'
Question: What is it like when one is apart from the four phrases and cuts off the hundred negations?
The Master said: 'Doubting and not advancing.'
The monk further asked: 'How can one attain the state of oneness?'
The Master said: 'Drilling a tortoise shell and striking a tile.'
Question: What is the phrase that penetrates the Dharma body? (Phrase that penetrates the Dharma body: Buddhist term, referring to the key phrase for completely awakening to the Dharma body)
The Master said: 'Flower.'
岳三峰小 進云。未審此意如何 師云。黃河輥底流。
問。如何是佛 師云。鼻如截筒。
韶州東平山洪教禪師
上堂云。若論佛法兩字。畢竟是有是無。若言無者。有屈于高德上來。若言有者。沉埋于先祖門風。且作么生。得個恰好去。諸禪德切鬚子細。莫用掠虛。時不待人。須臾便是來生。三界無安。猶如火宅。如今諸方善知識出世。便好進步向前。抉擇生死。去卻灸脂帽子。拈卻鶻臭布衫。作一個無事人。豈不是好事。
時有僧問。寶劍擊禪門時如何 師云。麗水多倒攧。
問。師子是獸中王。為什麼卻被六塵吞 師云。年衰鬼弄人。
問。語默涉厘微。請師通不犯 師云。涇州泊棹唱巴歌。
問。西天優缽羅華開。一佛出世。此土華開。未審什麼佛出世 師云。我不捏目。
問。萬法歸一。未審一歸何所 師云。山河大地。
問。如何是向上機關 師豎起拂子。
學人未曉。乞師再指 師云。非公境界 進云。和尚豈無方便 師云。再犯不容。
安州延福院處瓊禪師
開堂日。未升堂。云。寶座高廣。無人能升。還有人升得。出來。不讓于燈明王。所以道。佛佛道同。聖聖相躅。良久。若無人出。山僧升座也。遂升座。
【現代漢語翻譯】 現代漢語譯本 僧人問：『岳三峰很小，卻能進入雲中，不知是什麼意思？』 禪師說：『黃河水在河底翻滾流動。』
僧人問：『什麼是佛？』 禪師說：『鼻子像截斷的竹筒一樣。』
韶州東平山洪教禪師
上堂說法時說：『如果談論佛法這兩個字，究竟是有還是沒有呢？如果說是沒有，那就辜負了高德之人；如果說是有，那就沉溺於先祖的門風。那麼，怎樣才能得到一個恰到好處的答案呢？各位禪德一定要仔細，不要虛浮。時間不等人，轉眼就是來生。三界沒有安寧，就像火宅一樣。現在各地的善知識出世，最好進步向前，決斷生死，脫掉燙了油脂的帽子，扔掉髮出鶻臭味的布衫，做一個無事之人，豈不是好事？』
當時有僧人問：『寶劍擊禪門時，會是怎樣？』 禪師說：『麗水多有跌倒之處。』
僧人問：『獅子是獸中之王，為什麼卻被六塵（色、聲、香、味、觸、法）吞噬？』 禪師說：『年老體衰，鬼來捉弄人。』
僧人問：『言語和沉默都涉及細微的差別，請禪師開示不犯錯的方法。』 禪師說：『涇州停船唱歌，唱的是巴地的歌謠。』
僧人問：『西天優缽羅華（utpala，藍色蓮花）開放，代表一佛出世；此土蓮花開放，不知是什麼佛出世？』 禪師說：『我不揉眼睛。』
僧人問：『萬法歸一，不知一歸向何處？』 禪師說：『山河大地。』
僧人問：『什麼是向上的關鍵？』 禪師豎起拂子。
學人還不明白，請求禪師再次指點。禪師說：『不是你的境界。』 僧人說：『和尚難道沒有方便法門嗎？』 禪師說：『再次冒犯，不可饒恕。』
安州延福院處瓊禪師
開堂之日，未升座，說：『寶座高大寬廣，沒有人能夠登上。還有人能登上嗎？出來吧，不讓于燈明王（Dipamkara，過去佛）。所以說，佛佛道同，聖聖相繼。』 良久，如果沒人出來，山僧就要升座了。』 於是升座。
【English Translation】 English version A monk asked: 'Yue San Peak is small, yet it enters the clouds. What does this mean?' The Master said: 'The Yellow River rolls along the bottom.'
A monk asked: 'What is Buddha?' The Master said: 'A nose like a cut-off bamboo tube.'
Chan Master Hongjiao of Dongping Mountain in Shaozhou
Ascending the hall, he said: 'If we discuss the two words 'Buddha Dharma', are they ultimately existent or non-existent? If we say they are non-existent, then we fail the virtuous ones. If we say they are existent, then we are buried in the ancestral tradition. So, how can we get it just right? All of you Chan practitioners must be careful and not be superficial. Time waits for no one; in an instant, it is the next life. The Three Realms are without peace, like a burning house. Now that virtuous teachers are appearing in all directions, it is best to advance forward, resolve birth and death, take off the greasy hat, throw away the smelly robe, and become a person of no affairs. Wouldn't that be a good thing?'
At that time, a monk asked: 'What is it like when a precious sword strikes the Chan gate?' The Master said: 'Li River has many stumbles.'
A monk asked: 'The lion is the king of beasts, so why is it swallowed by the six dusts (form, sound, smell, taste, touch, dharma)?' The Master said: 'Old age weakens people, and ghosts play tricks.'
A monk asked: 'Speech and silence involve subtle differences. Please, Master, explain how to avoid making mistakes.' The Master said: 'At Jingzhou, they moor the boat and sing the Ba songs.'
A monk asked: 'In the Western Heaven, the utpala (blue lotus) flower blooms, representing the appearance of a Buddha. Here, the flower blooms. Which Buddha appears?' The Master said: 'I don't rub my eyes.'
A monk asked: 'All dharmas return to one. Where does the one return to?' The Master said: 'Mountains, rivers, and the great earth.'
A monk asked: 'What is the upward mechanism?' The Master raised his whisk.
The student did not understand and asked the Master to explain again. The Master said: 'Not your realm.' The monk said: 'Does the Master not have expedient means?' The Master said: 'No further offenses will be tolerated.'
Chan Master Chuqiong of Yanfu Monastery in Anzhou
On the day of opening the hall, before ascending the seat, he said: 'The precious seat is high and wide, and no one can ascend it. Is there anyone who can ascend it? Come out, not yielding to Dipamkara (the past Buddha). Therefore, it is said that Buddhas share the same path, and sages follow each other.' After a long pause, he said: 'If no one comes out, this monk will ascend the seat.' Then he ascended the seat.
拈香。示眾云。此香不是栴檀沉水。不是海岸牛頭。昔日遊方。遍參知識。本欲永藏囊篋。溺跡叢林。不謂眾推。難藏鄙陋。今日對人天大眾。爇此香。供養我襄陽老人。
時有僧問。釋迦昔受然燈記。師今得法嗣何人 師云。重言不當吃 進云。恁么則洞山一箭。師當的也 師云。莫亂道 問。覺華初綻祥雲現。此日筵開事若何 師云。分明記取 進云。學人未委如何領會 師云。三十年後。
問。教云。以音聲求我。是人行邪道。即今和尚開堂。是邪是正 師云。語里明人 進云。恁么則 學人禮拜去也 師云。兩重公案。
問。朝騎已臨於法會。師將何物報君恩 師云。頭戴天。腳踏地 進云。恁么則匝地香風起。普天瑞氣生 師云。惱亂春風卒未休。
問。北斗藏身。意旨如何 師云。黃河倒逆崑崙觜。
問。如何是延福境 師云。不逐四時凋 進云。如何是境中人 師云。滿堂雲水客。四海問禪賓。
問。牛頭未見四祖時如何 師云。天下太平 進云。見后如何 師云。一場懡㦬 問。蓮華不出水時如何 師云。朕兆未分人盡望 進云。出水后如何 師云。及乎天曉也尋常。
襄州興化院順禪師
上堂。有僧問。如何是和尚深深處 師云。舉即易。答
【現代漢語翻譯】 現代漢語譯本： 拈起香，向大眾開示說：『這香不是栴檀（一種名貴的香木），也不是沉水香（一種高級香料），更不是海岸邊的牛頭旃檀（指牛頭山出產的旃檀）。過去我遊歷四方，遍參各位知識（指有道之士），本想永遠藏在囊中，隱沒在叢林里。不料被大眾推舉，難以隱藏我的淺薄。今天面對人天大眾，點燃這香，供養我的襄陽老人。』 當時有僧人問：『釋迦（指釋迦牟尼佛）過去接受燃燈佛的授記，和尚您今天得法，是繼承了哪位祖師的法脈？』 禪師說：『重複的話不該吃。』 僧人進一步問：『這樣說來，洞山（指洞山良價禪師）的一箭，禪師您應當中了。』 禪師說：『不要胡說八道。』 又問：『覺華（指覺華島）初開，祥雲顯現，今天開堂說法，這事如何理解？』 禪師說：『分明記住。』 僧人進一步問：『學人我不明白該如何領會。』 禪師說：『三十年後自會明白。』 有僧人問：『經教上說：以音聲求我（指以聲音來尋求佛法），是人行邪道。現在和尚您開堂說法，是邪是正？』 禪師說：『話里有明白人。』 僧人進一步問：『這樣說來，學人我告退禮拜去了。』 禪師說：『兩重公案。』 有僧人問：『朝廷使者已經來到法會，禪師您將用什麼來報答皇恩？』 禪師說：『頭頂著天，腳踩著地。』 僧人進一步問：『這樣說來，遍地香風吹起，普天瑞氣顯現。』 禪師說：『擾亂春風的事情還沒有停止。』 有僧人問：『北斗藏身，意旨如何？』 禪師說：『黃河倒流，崑崙山露出山嘴。』 有僧人問：『如何是延福寺的境界？』 禪師說：『不隨著四季而凋零。』 僧人進一步問：『如何是境界中的人？』 禪師說：『滿堂都是雲遊僧人，四海都是前來問禪的賓客。』 有僧人問：『牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時如何？』 禪師說：『天下太平。』 僧人進一步問：『見后如何？』 禪師說：『一場懡㦬（形容茫然不知所措）。』 又問：『蓮花未出水時如何？』 禪師說：『朕兆未分，人人都盼望。』 僧人進一步問：『出水后如何？』 禪師說：『等到天亮，一切都很平常。』 襄州興化院順禪師 上堂說法。有僧人問：『如何是和尚您最深奧的地方？』 禪師說：『舉出來容易，回答卻難。』
【English Translation】 English version: Raising the incense, he addressed the assembly, saying, 'This incense is neither sandalwood (a precious fragrant wood), nor agarwood (a high-grade spice), nor the ox-head sandalwood from the coast (referring to the sandalwood produced in Niutou Mountain). In the past, I traveled far and wide, consulting various teachers (referring to enlightened individuals), intending to keep myself hidden in my bag and conceal myself in the forest. Unexpectedly, I was recommended by the assembly, making it difficult to hide my shallowness. Today, facing the assembly of humans and gods, I light this incense to offer it to my old man of Xiangyang.' At that time, a monk asked, 'Shakyamuni (referring to Shakyamuni Buddha) received the prediction from Dipamkara Buddha in the past. From whom did the Abbot inherit the Dharma today?' The Zen master said, 'Repetitive words should not be eaten.' The monk further asked, 'In that case, the arrow of Dongshan (referring to Zen Master Dongshan Liangjie), the Abbot should have hit.' The Zen master said, 'Don't talk nonsense.' Another asked, 'When the Juehua (referring to Juehua Island) first blooms and auspicious clouds appear, what is the meaning of opening the Dharma hall today?' The Zen master said, 'Clearly remember it.' The monk further asked, 'This student does not understand how to comprehend it.' The Zen master said, 'You will understand after thirty years.' A monk asked, 'The scriptures say: 'To seek me by sound (referring to seeking the Dharma through sound) is to walk a heretical path.' Now that the Abbot is opening the Dharma hall, is it heretical or correct?' The Zen master said, 'There are enlightened people in the words.' The monk further asked, 'In that case, this student will take his leave and bow.' The Zen master said, 'A double case.' A monk asked, 'The imperial envoy has already arrived at the Dharma assembly. What will the Abbot use to repay the imperial grace?' The Zen master said, 'Head wearing the sky, feet stepping on the earth.' The monk further asked, 'In that case, fragrant winds arise all over the land, and auspicious energy appears throughout the heavens.' The Zen master said, 'The disturbance of the spring breeze has not yet stopped.' A monk asked, 'The Big Dipper hides its body. What is the meaning?' The Zen master said, 'The Yellow River flows backward, and Mount Kunlun reveals its mouth.' A monk asked, 'What is the realm of Yanfu Temple?' The Zen master said, 'It does not wither with the four seasons.' The monk further asked, 'What are the people in the realm?' The Zen master said, 'The hall is full of wandering monks, and the four seas are full of guests who come to ask about Zen.' A monk asked, 'What was it like when Niutou (referring to Zen Master Niutou Farong) had not yet seen the Fourth Patriarch (referring to the Fourth Patriarch Daoxin)?' The Zen master said, 'The world was at peace.' The monk further asked, 'What was it like after seeing him?' The Zen master said, 'A scene of bewilderment (describing being at a loss).' Another asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Zen master said, 'The signs have not yet been distinguished, and everyone is looking forward to it.' The monk further asked, 'What is it like after emerging from the water?' The Zen master said, 'When dawn breaks, everything is ordinary.' Zen Master Shun of Xinghua Temple in Xiangzhou Ascending the hall to preach. A monk asked, 'What is the Abbot's deepest place?' The Zen master said, 'It is easy to bring it up, but difficult to answer.'
即難 進云。為計么如此 師云。過去。
問。如何是和尚劍 師云。老來無力上高峰 問。如何是興化境 師云。松有迎風勢 進云。如何是境中人 師云。泥多得佛大。
問。如何是直截本源 師云。無你等程處。
問。生死到來。如何免得 師云。鬧處看駱駝。
問。如何是百千妙門。同歸方寸 師云。水底看夜市。
問。如何是佛向上事 師云。楚山頭指天。
問。凡聖二途。如何進步 師云。夜聞風撼竹。卻憶珊瑚枝。
師上堂云。山僧今日且與諸上座評論實事。教省力去。一切諸法。山河大地。與山僧拈向拂子頭上。子細看是什麼道理。若看得出。自得省力。更莫多途。作一個出塵高士。豈不是好事。久立。珍重。
靈澄上座
師參鑒師。一言相契。乃息游心。師在眾。多述偈頌示於後人。
西來意
汝問西來意 看余辨正邪 入門贓物露 開口擬心差 明空落鬼趣 執見眼成華 離此憑何指 齊僧怕夜茶
其二
莫問西來旨 休尋柏樹窠 商量人不少 錯會衲僧多 有念令他叱 無言亦被呵 瞥然恁么會 鷂子過新羅
其三
休問西來意 常徒豈可斟 不道他無分 都緣
【現代漢語翻譯】 現代漢語譯本 僧人即難問道：『如何是計較？』 師父說：『過去了。』
僧人問：『如何是和尚的劍？』 師父說：『老了沒力氣登上高峰。』 僧人問：『如何是興化（Xinghua）境？』 師父說：『松樹有迎風的姿勢。』 僧人即難問道：『如何是境中人？』 師父說：『泥多了，佛像就大了。』
僧人問：『如何是直截了當的本源？』 師父說：『沒有你們這些人可以插手的地方。』
僧人問：『生死到來，如何才能免除？』 師父說：『在喧鬧的地方看駱駝。』
僧人問：『如何是百千妙門，共同歸於方寸（指心）？』 師父說：『在水底看夜市。』
僧人問：『如何是佛向上之事？』 師父說：『楚山（Chu Mountain）頭指天。』
僧人問：『凡聖兩條道路，如何進步？』 師父說：『夜晚聽到風搖動竹子，卻想起珊瑚枝。』
師父上堂說法：『山僧我今天且與各位上座評論實際的事情，教你們省力氣。一切諸法，山河大地，被我山僧拈到拂塵頭上，仔細看是什麼道理。如果看得出來，自然就省力氣了，更不要多費周折，做一個出塵的高士，豈不是好事？』 站立很久，珍重。』
靈澄（Lingcheng）上座
靈澄上座參訪鑒師（Jianshi），一句話就彼此契合，於是停止了遊方之心。靈澄上座在僧眾中，多次述說偈頌，留給後人。
西來意
『你問西來意（指禪宗的宗旨），看我辨別正邪。入門贓物就顯露，開口動念就差錯。執著空性會落入鬼趣，執著見解眼睛會產生幻覺。離開這些憑什麼指示？齊地的僧人害怕晚上的茶。』
其二
『不要問西來旨（指禪宗的宗旨），不要尋找柏樹的樹洞。商量的人不少，錯會禪宗的人很多。有念頭就讓人呵斥，沒有言語也會被呵斥。忽然這樣領會，就像鷂子飛過新羅（Xinluo）。』
其三
『不要問西來意（指禪宗的宗旨），平常的徒弟怎麼可以斟酌？不是說他沒有份，都是因為……』
【English Translation】 English version The monk Jiran asked: 'What is calculation?' The Master said: 'It's past.'
A monk asked: 'What is the abbot's sword?' The Master said: 'Old and without the strength to climb high peaks.' A monk asked: 'What is the Xinghua (Xinghua) realm?' The Master said: 'The pine has a wind-facing posture.' Jiran asked: 'What is a person in the realm?' The Master said: 'With more mud, the Buddha statue becomes larger.'
A monk asked: 'What is the direct and straightforward source?' The Master said: 'There is no place for you people to interfere.'
A monk asked: 'When birth and death arrive, how can one avoid them?' The Master said: 'Watch camels in a noisy place.'
A monk asked: 'What are the hundreds and thousands of wonderful gates that all return to the square inch (referring to the mind)?' The Master said: 'Watch the night market at the bottom of the water.'
A monk asked: 'What is the matter beyond the Buddha?' The Master said: 'The head of Chu Mountain (Chu Mountain) points to the sky.'
A monk asked: 'The two paths of the mundane and the sacred, how to progress?' The Master said: 'At night, hearing the wind shaking the bamboo, one remembers coral branches.'
The Master ascended the hall and said: 'This mountain monk will discuss real matters with you all today, teaching you to save effort. All dharmas, mountains and rivers, are picked up by this mountain monk on the head of the whisk. Look carefully at what the principle is. If you can see it, you will naturally save effort, and don't bother too much, to be a high-minded person who has transcended the world, wouldn't that be a good thing?' Stood for a long time, take care.'
Venerable Lingcheng (Lingcheng)
Venerable Lingcheng visited Master Jianshi (Jianshi), and they were in accord with each other in one word, so he stopped his wandering mind. Venerable Lingcheng often recited verses in the assembly, leaving them to future generations.
The Meaning of Bodhidharma's Coming from the West
'You ask the meaning of Bodhidharma's coming from the West (referring to the purpose of Zen), see me distinguish between right and wrong. The stolen goods are revealed upon entering the door, and mistakes are made when opening your mouth and thinking. Attachment to emptiness will fall into the realm of ghosts, and attachment to views will cause illusions in the eyes. Apart from these, what can be pointed to? The monks of Qi are afraid of evening tea.'
Second
'Do not ask the purpose of Bodhidharma's coming from the West (referring to the purpose of Zen), do not look for the cypress tree's nest. There are many people who discuss it, and many monks misunderstand Zen. If there is a thought, let him scold it, and even without words, one will be scolded. Suddenly understanding in this way is like a hawk flying over Silla (Xinluo).'
Third
'Do not ask the meaning of Bodhidharma's coming from the West (referring to the purpose of Zen), how can ordinary disciples deliberate? It's not that he has no share, it's all because...'
為有心 情看終未徹 絕慮坐昏沉 生死如何渡 寒衣昨晚砧
其四
見話西來旨 微僧祇欲瞋 中流不易湊 須是上根人 明月三秋白 崖松一樣新 除卻寒山後 屈指共誰陳
其五
徒問西來意 情知看者癡 不善家中寶 論劫受驅馳 道本非如此 人心莫強為 因斯便曉了 已是落便宜
其六
若問庭前柏 受屈向諸方 可憐男子漢 開眼尿他床 大疑相敲點 又恐怕參商 未知關捩子 把甚作津樑
其七
借問西來意 何得罵儂家 此門無鎖鑰 晝夜不曾遮 達者如麟角 長短似鋪沙 看渠歡喜處 黑豆未生芽
其八
休覓西來意 堂堂自入抗 還如不了處 只為食殘羹 見佛急走過 切忌強修行 憑何作準的 擬問隔千生
其九
欲委西來意 杲日正當軒 水邊閑䇿杖 林下看啼猿 若問無生義 講唱有開元 衲僧見處□ 借問是何言
其十
誰問西來意 多言道轉殊 明明三際顯 皎皎一輪孤 風吹蓮菡萏 葉貯水成珠 時人未到此 有眼不如無
桃華頌
靈云閑步看桃華 慶快平生卒莫加
【現代漢語翻譯】 現代漢語譯本 其四 若用心思量，終究無法徹底領悟，斷絕思慮，靜坐反而昏沉。 生死輪迴如何才能解脫？昨晚寒衣已在砧板上準備。 其五 聽聞有人談論'西來旨'（Bodhidharma從西方帶來的禪宗宗旨），我這微末的僧人幾乎要發怒。想要在中流匯合真理，並非易事，必須是具有上乘根器的人。 明月在秋季顯得格外皎潔，崖邊的松樹也一如既往地青翠。除了寒山（Hanshan）之後，還能屈指算來與誰一同陳述這道理呢？ 其六 徒勞地詢問'西來意'（Bodhidharma從西方帶來的禪宗宗旨），明知探究的人是愚癡的。不善於利用自己家中的寶藏（自性），終將永劫遭受驅使。 道原本不是這樣的，人心不要強求。如果因此而明白了，就已經落入了方便之門（偏離了真道）。 其七 如果問我庭前的柏樹是什麼，它在各處都受到了委屈。可憐的男子漢，睜開眼睛卻尿濕了自己的床。 大疑之處互相敲打點撥，又恐怕陷入參商（互相沖突）。如果不知道關鍵所在，拿什麼作為渡河的橋樑呢？ 其八 請問'西來意'（Bodhidharma從西方帶來的禪宗宗旨）是什麼，為何要責罵我家？這扇門沒有鎖鑰，日夜都不曾遮掩。 通達的人像麒麟角一樣稀少，平庸的人像鋪在地上的沙子一樣眾多。看看他們歡喜的地方，黑豆還沒有發芽。 其九 不要再尋找'西來意'（Bodhidharma從西方帶來的禪宗宗旨），堂堂正正地自己進入其中。還像是不明白的地方，只是因為吃了剩下的殘羹冷炙。 見到佛也要趕緊走過，切記不要勉強修行。憑什麼作為準則呢？想要詢問，卻已經隔了千生萬世。 其十 想要了解'西來意'（Bodhidharma從西方帶來的禪宗宗旨），太陽正當頭頂。在水邊悠閒地拄著枴杖，在林下觀看啼叫的猿猴。 如果問我'無生義'（不生不滅的真理），講解和唱誦有'開元'（唐玄宗的年號，這裡指佛法興盛的時代）。衲僧（Nàsēng，指僧人）所見之處，請問是什麼言語？ 其十一 誰來詢問'西來意'（Bodhidharma從西方帶來的禪宗宗旨）？說得越多，道理反而越發偏離。明明朗朗，三際（過去、現在、未來）顯現，皎潔明亮，只有一輪孤月。 風吹動蓮花，荷葉積水成珠。世人沒有到達這種境界，有眼如同無眼。 桃華頌 靈云（Lingyun）悠閒地散步，觀賞桃花，慶幸平生所悟，再也沒有什麼可以增加的了。
【English Translation】 English version Verse 4 With a mindful heart, one ultimately fails to comprehend thoroughly; cutting off thoughts and sitting leads to dullness. How to cross the cycle of birth and death? Last night, winter clothes were prepared on the砧(zhēn, a block for hammering or pounding) . Verse 5 Hearing talk of the 'Western Intent' (Xilai Zhi, the essence of Zen Buddhism brought from the West by Bodhidharma), this humble monk almost wants to be angry. It's not easy to converge in the middle stream; it must be a person of superior roots. The bright moon is especially white in autumn, and the pine trees on the cliff are as fresh as ever. Besides Hanshan (Hanshan, a legendary Chinese Buddhist poet), who else can I count on to discuss this truth with? Verse 6 Vainly asking about the 'Western Intent' (Xilai Zhi, the essence of Zen Buddhism brought from the West by Bodhidharma), knowing that the seeker is foolish. Not being good at using the treasure at home (one's own nature), one will suffer driven servitude for kalpas. The Dao is not originally like this; the human heart should not force it. If one understands because of this, one has already fallen into the gate of expediency (deviated from the true path). Verse 7 If you ask about the cypress tree in front of the courtyard, it has suffered grievances in all directions. Pitiful man, opening his eyes and wetting his own bed. Great doubts are knocked and pointed out to each other, yet there is fear of falling into antagonism (mutual conflict). If one does not know the key, what will one use as a bridge to cross the river? Verse 8 Pray, what is the 'Western Intent' (Xilai Zhi, the essence of Zen Buddhism brought from the West by Bodhidharma), why scold my house? This door has no lock, and has never been covered day and night. Those who are enlightened are as rare as unicorn horns, and the mediocre are as numerous as sand spread on the ground. Look at where they rejoice, the black beans have not yet sprouted. Verse 9 Stop seeking the 'Western Intent' (Xilai Zhi, the essence of Zen Buddhism brought from the West by Bodhidharma), enter it yourself in a dignified manner. Still like a place that is not understood, it is only because of eating leftover scraps. When you see the Buddha, hurry past, and be careful not to force cultivation. What can you rely on as a standard? Wanting to ask, but already separated by thousands of lifetimes. Verse 10 Wanting to understand the 'Western Intent' (Xilai Zhi, the essence of Zen Buddhism brought from the West by Bodhidharma), the sun is right overhead. Leisurely leaning on a cane by the water, watching the crying monkeys under the forest. If you ask me about the 'meaning of no-birth' (Wusheng Yi, the truth of non-birth and non-death), lecturing and chanting have 'Kaiyuan' (Kaiyuan, the reign title of Emperor Xuanzong of Tang, here referring to the prosperous era of Buddhism). Where the Nàsēng (Nàsēng, referring to monks) see, pray, what words are they? Verse 11 Who asks about the 'Western Intent' (Xilai Zhi, the essence of Zen Buddhism brought from the West by Bodhidharma)? The more you say, the more the truth deviates. Clearly and brightly, the three times (past, present, future) appear, bright and clear, only a single lonely moon. The wind blows the lotus flowers, and the lotus leaves store water to form pearls. People of the world have not reached this state, having eyes is like having no eyes. Ode to Peach Blossoms Lingyun (Lingyun, a monk's name) leisurely strolled and watched the peach blossoms, rejoicing in the enlightenment of his life, and there was nothing more to add.
敢保老兄猶未徹 誰人端的鑒玄沙 得失是非俱放卻 如冰長坐亦周遮 要尋義理龍興去 若據宗門殢甚邪
又頌
靈云一種見桃花 曉了分明定不差 敢保老兄猶未徹 幾人具眼鑒玄沙 大丈夫兒須與奪 莫交辜負法王家 若是祖宗門下客 倒騎牛坐看煙霞
布袋頌
彌勒鞋雖一隻 非是絲麻針刺 剛被西士胡僧 蔥嶺更留軌跡 相傳盡夸奇特 若約余觀費力 後人不紹家門 直至如今分析
天聖廣燈錄卷第二十二 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十三 ［宋碑］
筠州洞山曉聰禪師
初開堂。示眾云。舉揚宗旨。意密難明。心地法門。豈從語路。只為眾生日用而不知。背覺合塵。狂迷諸趣。遂有諸佛出現於世。轉大法輪。隨根引逗。若也全提舉唱。曹溪一路平沉。更乃坐斷十方。忙忙者。匝地普天。咸皆罔措。故經云。若但贊佛乘。眾生沒在苦。如今可謂不以而以。有屈祖風。曲為初機。開一線道。上上高士。久參先德。相共證明。中下之機。久游赤水。夙在荊山。有何異珍。對眾剖露看。
時有僧出禮拜 師云。南海土番應不識。碧眼波斯笑點頭。
問。
【現代漢語翻譯】 現代漢語譯本： 敢說你還沒完全領悟，誰人真正能鑑別玄沙（Xuan Sha，禪師名）？ 得失是非都要放下，如同冰塊長久靜坐也會被遮蔽。 要尋找義理就去龍興（Long Xing，地名）求索，如果執著于宗門就太迷惑了。
又頌： 靈云（Ling Yun，人名）因見到桃花而開悟，明白曉暢，一定不會錯。 敢說你還沒完全領悟，有幾人能慧眼識玄沙（Xuan Sha，禪師名）？ 大丈夫應當有所取捨，不要辜負了佛法之家。 如果是祖師門下的弟子，就倒騎牛背，悠然欣賞煙霞。
布袋頌： 彌勒（Mi Le，未來佛）的鞋子雖然只有一隻，卻不是用絲麻針線縫製。 剛被西方的胡僧拿走，在蔥嶺（Cong Ling，地名）留下了軌跡。 人們相傳都誇讚它的奇異獨特，如果按照我的看法，就太費力了。 後代子孫不能繼承家風，直到如今還在分析。
《天聖廣燈錄》卷第二十二 卍新續藏第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第二十三 筠州洞山曉聰禪師（Yun Zhou Dong Shan Xiao Cong Chanshi，禪師名）
初次開堂說法。向大眾開示說：『舉揚宗旨，意境深密難以明瞭。心地法門，豈能從言語道路中求得？只因爲眾生每日都在使用它卻不自知，背離覺悟而與塵世相合，陷入各種迷惑之中。因此才有諸佛出現在世間，轉動大法輪，隨順眾生的根器引導他們。如果完全提倡曹溪（Cao Xi，地名）的法門，就會讓一切都歸於沉寂。更何況要坐斷十方，讓忙忙碌碌的人們，遍佈大地普天之下，都感到茫然不知所措。所以經書上說，如果只讚揚佛乘，眾生就會沉沒在苦海中。如今可以說是不用而用，委屈了祖師的風範，委曲求全地爲了初學者，開闢一條道路。上上根器的高士，長久參學于先德，共同印證。中下根器的人，長久遊歷于赤水（Chi Shui，地名），宿世就在荊山（Jing Shan，地名），有什麼奇異的珍寶呢？當著大眾剖開顯露出來看看。』
當時有僧人出來禮拜，禪師說：『南海的土人恐怕不認識，碧眼的波斯人笑著點頭。』
問：
【English Translation】 English version: I dare say you haven't completely understood; who can truly discern Xuan Sha (Xuan Sha, name of a Zen master)? Let go of gains and losses, right and wrong; even sitting like ice for a long time will be obscured. If you want to seek the meaning of righteousness, go to Long Xing (Long Xing, place name); if you cling to the Zen school, you are too deluded.
Another verse: Ling Yun (Ling Yun, personal name) attained enlightenment upon seeing the peach blossoms; understanding clearly, there is certainly no mistake. I dare say you haven't completely understood; how many people have the discerning eyes to recognize Xuan Sha (Xuan Sha, name of a Zen master)? A great man should take and give; do not fail the family of the Dharma King. If you are a disciple of the ancestral master, ride the ox backward and leisurely enjoy the misty clouds.
Ode to the Cloth Bag: Although Maitreya's (Mi Le, future Buddha) shoe is only one, it is not sewn with silk, hemp, needle, or thread. It was just taken away by Western foreign monks, leaving traces in the Pamir Mountains (Cong Ling, place name). People pass on praise for its strangeness and uniqueness; if according to my view, it is too laborious. Later generations cannot inherit the family tradition; until now, they are still analyzing it.
Tiansheng Guangdenglu, Volume 22 Wan Xu Zang, Volume 78, No. 1553, Tiansheng Guangdenglu
Tiansheng Guangdenglu, Volume 23 Zen Master Xiaocong of Dongshan in Yun Prefecture (Yun Zhou Dong Shan Xiao Cong Chanshi, name of a Zen master)
At his first Dharma talk, he addressed the assembly, saying: 'Expounding the principles, the meaning is profound and difficult to understand. The Dharma gate of the mind, how can it be sought from the path of words? It is only because sentient beings use it every day without knowing it, turning away from enlightenment and conforming to the dust, falling into various delusions. Therefore, Buddhas appear in the world, turning the great Dharma wheel, guiding beings according to their capacities. If we were to fully promote the Dharma of Cao Xi (Cao Xi, place name), everything would fall into silence. Moreover, to cut off the ten directions, causing busy people throughout the earth to feel at a loss. Therefore, the scriptures say, if you only praise the Buddha vehicle, sentient beings will sink into the sea of suffering. Now it can be said that it is used without using, compromising the style of the patriarchs, bending over backward for beginners, opening a path. Superior scholars of the highest caliber, having long studied with previous masters, jointly verify it. People of middle and lower capacities, having long traveled in Chishui (Chi Shui, place name), and having been in Jing Mountain (Jing Shan, place name) in previous lives, what strange treasures are there? Open them up and reveal them to the assembly to see.'
At that time, a monk came out to bow. The Zen master said, 'The natives of the South Sea probably don't recognize it, and the blue-eyed Persians smile and nod.'
Asked:
新院新年新出世。今日當人事若何 師云。速禮三拜 進云。恁么則大眾證明去也 師云。退後三步。
問。大眾雲集。師登寶座。向上宗乘。請師舉唱 師云。下坂不走。快便難逢。
師又云。問話且置。問答也無了期。古人云。問在答處。答在問處。言多去道轉遠。只可以言語道斷。心行處滅。若也葛藤去。舉足下足皆是道場。動靜去來無非佛事。若於衲僧門下。一言相契。天地懸殊。豈況忉忉。轉無所益。久立。伏惟珍重。
僧問。師唱誰家曲。宗風嗣阿誰。
師云。竹錫挑擎千界月。缽囊盛貯五天云。
問。欲求真。先去塵。塵即不問。如何是真 師云。去年共汝栽杉樹。今歲宛爾種松根。
問。古聖說不到處。請師舉 師云。寒星明月夜。寂寂萬家門 進云。恁么則親到洞山也 師云。汝為藏主來多少時也 師在眾時。因僧在楊州。來舉泗州大聖在彼出現。
便有僧問師。既是泗州大聖。為什麼卻在楊州出現 師云。君子愛財。取之有道。
師上堂云。聞鼓聲來到法堂上。佛法向什麼處去也。還有人道得么。莫是去來。叉手當胸。唱一聲喏。東邊卻過西邊。是么。又云。莫無言無說。是么。良久。云。有人道得。試出來對眾道看。若道不得。晨朝有粥。
【現代漢語翻譯】 現代漢語譯本： 新寺院在新年伊始煥然一新。今天應該如何行事？ 師父說：『趕緊禮拜三次。』 僧人進言：『這樣說來，就請大眾來證明吧。』 師父說：『退後三步。』 有人問道：『大眾雲集，師父登上寶座，關於向上宗乘（指禪宗的最高教義），請師父開示。』 師父說：『下坡路不走，快捷方便的機會難得。』 師父又說：『提問暫且放下，問答是沒有止境的。古人說：『問題就在答案中，答案就在問題中。』話說多了反而離道越來越遠，只能通過語言斷絕，心念止息來領悟。如果能擺脫糾纏，那麼舉手投足都是道場，一動一靜無不是佛事。如果在禪僧門下，一句話就能相互契合，天地都會因此而改變。更何況是喋喋不休，那樣反而毫無益處。』站立很久后，師父說：『請各位珍重。』 有僧人問道：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 師父說：『竹杖挑起，映照著千界之月；缽囊盛滿，裝載著五天（指印度）的雲彩。』 有人問道：『想要追求真理，首先要去除塵垢。塵垢暫且不問，什麼是真理？』 師父說：『去年和你一起栽種杉樹，今年卻在這裡種植松樹。』 有人問道：『古聖先賢說不到的地方，請師父開示。』 師父說：『寒星閃爍，明月當空之夜，萬家寂靜無聲。』 僧人進言：『這樣說來，就是親自到達洞山了。』 師父說：『你做藏主（寺院圖書館負責人）有多久了？』 師父在眾人之中時，有僧人從揚州來，說泗州大聖（指僧伽大師的化身）在那裡顯靈。 於是有僧人問師父：『既然是泗州大聖，為什麼卻在揚州顯靈？』 師父說：『君子愛財，取之有道。』 師父上堂說法時說：『聽到鼓聲來到法堂上，佛法到哪裡去了呢？還有人能說得出來嗎？莫非是來來去去，叉手合十，唱一聲『喏』，從東邊走到西邊，是這樣嗎？』又說：『莫非是無言無語，是這樣嗎？』停頓了很久，說：『有人能說得出來，就請出來當衆說一說。如果說不出來，早晨還有粥喝。』
【English Translation】 English version: The new monastery is refreshed at the beginning of the new year. What should be done today? The Master said, 'Quickly bow three times.' A monk stepped forward and said, 'In that case, let the assembly be the witness.' The Master said, 'Step back three paces.' Someone asked, 'The assembly has gathered, and the Master ascends the precious seat. Regarding the upward vehicle (referring to the highest teachings of Zen), please Master, expound on it.' The Master said, 'Don't take the downhill path; such a quick and convenient opportunity is rare.' The Master further said, 'Let's put aside the questions for now; questions and answers are endless. The ancients said, 'The question is in the answer, and the answer is in the question.' The more you talk, the further you stray from the Way; it can only be understood through the cessation of language and the extinction of mental activity. If you can get rid of entanglements, then every move you make is a place of enlightenment, and every action is a Buddha-activity. If, under the gate of a Zen monk, one word can resonate with another, heaven and earth will be transformed. How much more so with incessant chatter, which is of no benefit whatsoever.' After standing for a long time, the Master said, 'Please take care.' A monk asked, 'Whose tune is the Master singing? Whose ancestral style do you inherit?' The Master said, 'The bamboo staff carries and reflects the moon of a thousand worlds; the alms bowl is filled and contains the clouds of the five heavens (referring to India).' Someone asked, 'To seek the truth, one must first remove the dust. Leaving aside the dust for now, what is the truth?' The Master said, 'Last year, I planted cedar trees with you; this year, I am planting pine roots here.' Someone asked, 'Where the ancient sages could not speak, please Master, expound.' The Master said, 'On a night of cold stars and a bright moon, ten thousand homes are silent.' The monk stepped forward and said, 'In that case, it is like personally arriving at Dongshan.' The Master said, 'How long have you been the librarian (head of the monastery library)?' When the Master was among the assembly, a monk came from Yangzhou, saying that the Great Sage of Sizhou (referring to an incarnation of the monk Sengqie) had appeared there. Then a monk asked the Master, 'Since it is the Great Sage of Sizhou, why did he appear in Yangzhou?' The Master said, 'A gentleman loves wealth, but he acquires it in a proper way.' The Master ascended the hall and said, 'Having come to the Dharma hall upon hearing the drum, where has the Buddha-dharma gone? Is there anyone who can say? Could it be coming and going, folding hands in front of the chest, and saying 'No', going from the east side to the west side, is that it?' He also said, 'Could it be without words or speech, is that it?' After pausing for a long time, he said, 'If anyone can say, please come forward and say it in front of the assembly. If you cannot say, there is still congee for breakfast.'
齋時有飯 時有僧問。無根樹子向什麼處栽 師云。千年常住一朝僧。
問。如何是離聲色句 師云。南瞻部洲。北郁單越 進云。恁么則學人知恩不昧也 師云。四大海深多少。
問。古鏡未磨時如何 師云。此去漢陽不遠 學云。磨后如何 師云。黃鶴樓前鸚鵡洲 問。如何是佛 師云。理長即就。
師上堂云。相見不揚眉。君東我亦西。紅霞穿碧海。白日照須彌。久立。
冬日。師上堂。有僧問。即心即佛。埋沒宗風。絕境沉機。全乖道體。去此二途。請師別道 師云。正當一陽景。瑞雪落氛氛 進云。恁么則東西不辨。南北不分也 師云。大國同忻慶。共賀聖明君 學云。未審向上還更有事也無 師云。長因送人處。憶得別家時。
師又云。也好東問西問。暖熱道場。一言相契。萬別千差。久立。
師上堂云。教山僧道什麼即得。古即是今。今即是古。所以楞嚴經道。松直棘曲。鵠白烏玄。還知得么。雖然如此。未必是松一向直。棘一向曲。鵠便白。烏便玄。洞山道。者里也有曲底松。也有直底棘。也有玄底鵠。也有白底烏。久立。
師上堂。僧問。學人進又不得。退又不得時如何 師云。抱頭哭蒼天 學人無語 師又云。汝還知缽盂鐼子落處么。汝若知得落處
【現代漢語翻譯】 現代漢語譯本： 齋飯時，有僧人問：『無根的樹要栽在哪裡？』 師父說：『千年常住的寺廟，一朝出家的僧人。』 問：『如何是脫離聲色之相的語句？』 師父說：『南瞻部洲（Jambudvipa，四大部洲之一，我們所居住的世界）。北郁單越（Uttarakuru，四大部洲之一，位於北方）。』 僧人進一步說：『這樣說來，學人就知道感恩而不迷惑了。』 師父說：『四大海有多深？』 問：『古鏡未曾打磨時是什麼樣子？』 師父說：『從這裡到漢陽不遠。』 學人問：『打磨之後呢？』 師父說：『黃鶴樓前的鸚鵡洲。』 問：『什麼是佛？』 師父說：『合乎道理就對了。』 師父上堂說法：『相見不揚眉，你向東來我向西。紅霞穿透碧海，白日照耀須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。』 師父站立良久。 冬日，師父上堂。有僧人問：『即心即佛，埋沒了宗門風範；斷絕境地中的機用，完全違背了道的本體。去除這兩種途徑，請師父另外開示。』 師父說：『正當一陽初生的時節，吉祥的雪花紛紛飄落。』 僧人進一步說：『這樣說來，東西不辨，南北不分了。』 師父說：『大國一同歡欣慶賀，共同祝賀聖明的君主。』 學人問：『不知向上是否還有更深一層的事？』 師父說：『常常因為送別他人，才憶起離別家鄉的時候。』 師父又說：『也好東問西問，使道場充滿暖意。一句話相契合，就有了萬千差別。』 師父站立良久。 師父上堂說法：『教山僧說什麼才好呢？古就是今，今就是古。所以《楞嚴經》說：松樹是直的，荊棘是彎曲的，天鵝是白的，烏鴉是黑的。你們知道嗎？雖然如此，未必松樹一直都是直的，荊棘一直都是彎曲的，天鵝就一定是白的，烏鴉就一定是黑的。洞山禪師說：這裡也有彎曲的松樹，也有筆直的荊棘，也有黑色的天鵝，也有白色的烏鴉。』 師父站立良久。 師父上堂。僧人問：『學人進也不能進，退也不能退時，該怎麼辦？』 師父說：『抱頭痛哭蒼天。』 學人無話可說。師父又說：『你還知道缽盂（patra，僧人使用的食器）的鐼子（一種金屬零件）掉在哪裡了嗎？你如果知道掉在哪裡，』
【English Translation】 English version: During the mealtime, a monk asked: 'Where should a rootless tree be planted?' The Master said: 'A thousand-year-old monastery, a monk ordained for a day.' Asked: 'What is a phrase that transcends the realm of sound and form?' The Master said: 'Jambudvipa (one of the four continents, the world we live in). Uttarakuru (one of the four continents, located in the north).' The monk further said: 'In that case, the student knows to be grateful and is not confused.' The Master said: 'How deep are the four great oceans?' Asked: 'What is the appearance of an ancient mirror before it is polished?' The Master said: 'It is not far from here to Hanyang.' The student asked: 'What about after it is polished?' The Master said: 'Parrot Isle in front of the Yellow Crane Tower.' Asked: 'What is Buddha?' The Master said: 'If it is reasonable, then it is right.' The Master ascended the hall and said: 'Meeting without raising eyebrows, you go east and I go west. Red clouds pierce the blue sea, the white sun shines on Mount Sumeru (the sacred mountain in Buddhist cosmology).' The Master stood for a long time. In winter, the Master ascended the hall. A monk asked: 'The mind itself is Buddha, burying the style of the sect; cutting off the function in the realm, completely violating the essence of the Tao. Removing these two paths, please enlighten me differently.' The Master said: 'It is the time when the first yang is born, and auspicious snowflakes are falling one after another.' The monk further said: 'In that case, east and west are indistinguishable, and north and south are not divided.' The Master said: 'The great country rejoices together, congratulating the wise ruler.' The student asked: 'I wonder if there is anything deeper beyond this?' The Master said: 'Often because of seeing others off, one remembers the time of leaving home.' The Master also said: 'It is good to ask east and ask west, making the Dharma hall full of warmth. One word is in accord, and there are ten thousand differences.' The Master stood for a long time. The Master ascended the hall and said: 'What should this mountain monk say? The ancient is the present, and the present is the ancient. Therefore, the Surangama Sutra says: The pine is straight, the thorns are curved, the swan is white, and the crow is black. Do you know? Although this is so, it is not necessarily that the pine is always straight, the thorns are always curved, the swan is always white, and the crow is always black. Zen Master Dongshan said: Here there are also curved pines, there are also straight thorns, there are also black swans, and there are also white crows.' The Master stood for a long time. The Master ascended the hall. A monk asked: 'When the student cannot advance or retreat, what should I do?' The Master said: 'Hold your head and cry to the heavens.' The student was speechless. The Master also said: 'Do you still know where the rivet (a metal part) of the patra (a bowl used by monks) fell? If you know where it fell,'
。也從汝問。三十年後。驀然問著也不定。久立。
師上堂云。同生像季。去聖遙遠。佛法稀疏。人心淡薄。衲僧面前恁么說話。卻成造次。各各彼彼。氣宇如王。且道師子尊者是第幾祖。久立。
師上堂。舉。寒山云。井底生紅塵。高峰起波浪。石女生石兒。龜毛寸寸長。若欲學菩提。但看此榜樣。良久。云。還知落處也無。若也不知落處。看看。菩提入僧堂里去也。久立。
師上堂云。春寒凝冱。夜來好雪。還見么。大地雪漫漫。春風依舊寒。說禪說道易。成佛成祖難。珍重。
師上堂。有僧問。如何是祖師西來意 師云。燈籠掛露柱。
問。達磨未傳心地印。釋迦未解髻中珠。此時若問西來意。還有西來意也無 師云。六月雨霖霖。寬其萬姓心 進云。恁么則雲散家家月。春來處處花 師云。腳跟下到金剛水際是多少 僧無語。
師云。祖師西來。特唱此事。自是上座不薦。所以從門入者。不是家珍。認影為頭。豈非大錯。既是祖師西來。特唱此事。又何更對眾忉忉。珍重。
師上堂。舉。佛奧和尚上堂。拈起拄杖云。過去也恁么。未來也恁么。現在也恁么。歸宗誠禪師云。過去也不恁么。未來也不恁么。現在也不恁么。師云。洞山道。一任你兩個者和尚七顛八倒
【現代漢語翻譯】 現代漢語譯本： 也來問你。三十年後，突然問到你也不一定。站了很久。 師父上堂說：『時節如同末世，離聖人遙遠，佛法稀疏，人心淡薄。在衲僧（nà sēng，指僧人）面前這樣說話，實在太草率了。各自都氣宇軒昂，如同國王。』那麼，師子尊者（Śīṃha Bhikṣu，禪宗祖師）是第幾祖呢？站了很久。 師父上堂。舉例說：寒山（Hánshān，唐代詩僧）說：『井底生出紅塵，高峰涌起波浪，石女（指沒有生育能力的女子）生出石兒，烏龜的毛一寸寸地長。如果想學菩提（bodhi，覺悟），就看這個榜樣。』良久，說：『還知道落腳處嗎？如果不知道落腳處，看看，菩提進入僧堂里去了。』站了很久。 師父上堂說：『春寒凝結，昨夜下了好大的雪。看見了嗎？大地白雪茫茫，春風依舊寒冷。說禪論道容易，成佛成祖困難。珍重。』 師父上堂。有僧人問：『如何是祖師西來意（Bodhidharma，菩提達摩西來傳法的真意）？』師父說：『燈籠掛在露柱上。』 問：『達磨（Dámó，菩提達摩的簡稱）未傳心地印，釋迦（Shìjiā，釋迦牟尼佛的簡稱）未解髻中珠。此時若問西來意，還有西來意嗎？』師父說：『六月雨霖霖，寬慰萬民心。』僧人進一步說：『如此說來，就是雲散家家月，春來處處花。』師父說：『腳跟下到金剛水際（jīngāng shuǐjì，比喻非常堅固的地方）有多少？』僧人無語。 師父說：『祖師西來，特地宣揚此事。只是上座（shàngzuò，指資歷較深的僧人）不理解。所以從門進入的，不是家珍。認影子為頭，豈不是大錯？既然祖師西來，特地宣揚此事，又何必再對大眾嘮叨？珍重。』 師父上堂。舉例說：佛奧和尚上堂，拿起拄杖說：『過去也這樣，未來也這樣，現在也這樣。』歸宗誠禪師說：『過去也不這樣，未來也不這樣，現在也不這樣。』師父說：『洞山（Dòngshān，指洞山良價禪師）說：隨你們這兩個和尚七顛八倒。』
【English Translation】 English version: Also ask you. After thirty years, it's uncertain when you'll be suddenly asked. Stood for a long time. The Master ascended the hall and said: 'The times are like the degenerate age, far from the sages, the Dharma is sparse, and people's hearts are indifferent. Speaking like this in front of the monks is too rash. Each of you has the aura of a king.' Then, which ancestor is Venerable Simha (Śīṃha Bhikṣu, a Zen patriarch)? Stood for a long time. The Master ascended the hall. Citing: Hanshan (Hánshān, a Tang dynasty poet-monk) said: 'Red dust arises from the bottom of the well, waves rise from the peak, a stone woman (referring to a woman unable to bear children) gives birth to a stone child, and the tortoise's hair grows inch by inch. If you want to learn Bodhi (bodhi, enlightenment), just look at this example.' After a long pause, he said: 'Do you know where it lands? If you don't know where it lands, look, Bodhi has entered the monks' hall.' Stood for a long time. The Master ascended the hall and said: 'The spring cold is congealing, and there was a good snow last night. Do you see it? The earth is covered in white snow, and the spring breeze is still cold. It's easy to talk about Zen and the Way, but it's difficult to become a Buddha and an ancestor. Take care.' The Master ascended the hall. A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma, the true meaning of Bodhidharma's transmission of the Dharma from the West)?' The Master said: 'The lantern hangs on the pillar.' Asked: 'Bodhidharma (Dámó, abbreviation for Bodhidharma) has not transmitted the seal of the mind, and Shakyamuni (Shìjiā, abbreviation for Shakyamuni Buddha) has not untied the pearl in his hair. If I ask about the meaning of coming from the West at this time, is there still a meaning of coming from the West?' The Master said: 'The rain pours down in June, comforting the hearts of all people.' The monk further said: 'In that case, the clouds disperse, and every family sees the moon; spring comes, and flowers bloom everywhere.' The Master said: 'How much is it from under your feet to the Vajra water's edge (jīngāng shuǐjì, a metaphor for a very solid place)?' The monk was speechless. The Master said: 'The Patriarch came from the West, especially to proclaim this matter. It's just that the senior monk (shàngzuò, referring to a senior monk) doesn't understand. Therefore, what enters through the door is not a family treasure. To recognize the shadow as the head is a great mistake. Since the Patriarch came from the West, especially to proclaim this matter, why bother to nag the public again? Take care.' The Master ascended the hall. Citing: Abbot Foa ascended the hall, picked up his staff and said: 'The past was like this, the future will be like this, and the present is like this.' Zen Master Guizongcheng said: 'The past was not like this, the future will not be like this, and the present is not like this.' The Master said: 'Dongshan (Dòngshān, referring to Zen Master Dongshan Liangjie) said: Let you two abbots be topsy-turvy.'
。久立。珍重。
師上堂云。晨雞報曉靈。粥後天便明。燈籠猶瞌睡。露柱卻惺惺。又云。惺惺直言惺惺。歷歷直言歷歷。明朝後日莫認奴作郎。珍重。
僧問。承古有言。色心不二。彼我無差。如何是色心不二 師云。雨下大地濕。天晴道路干 進云。如何是彼我無差 師云。速禮三拜。更莫忉忉。知汝從湖南來。
師又云。汝每日上堂吃粥飯。左手捧缽盂。右手把匙箸。是彼我。是無差。阿那個是色心不二。試更道看。若道不得。若自歸堂。久立。珍重。
師上堂。舉。傅大士頌。
夜夜抱佛眠 朝朝還共起 起坐鎮相隨 如形影相似 欲識佛去處 只者語聲是
玄沙道。大小傅大士。只認得個昭昭靈靈。九峰禪師道。大小傅大士於一法中而無異見。九峰即不然。夜夜困即睡。朝朝覺即起。洞山道。九峰禪師是人人言不虛設。語不浪施。
師云。洞山道。困來即便眠。覺來即便起。不可須待夜便眠。早便起。只如你衲僧分上。白日還睡么。雖然如此。三十年後。也莫和泥合水。珍重。
夏日早參頌
晨參暮請無別事 古代松傾直至今 折旋俯仰全體足 莫累曹溪與少林 三月鶯啼春樹老 九旬時雨日霖霖 滴滴不離毗盧宗 海上番
【現代漢語翻譯】 現代漢語譯本： （長時間）站立。保重。
師父上堂說法：『晨雞報曉很靈驗，喝完粥後天就亮了。燈籠還在打瞌睡，露柱卻已經醒了。』又說：『醒醒就直說是醒醒，清清楚楚就直說是清清楚楚。明後天不要認錯，把奴僕當成郎君。』保重。
有僧人問：『承蒙古人有言，色（rūpa，物質現象）心（citta，精神現象）不二，彼此沒有差別。如何是色心不二？』師父說：『下雨時大地濕潤，天晴時道路乾燥。』僧人追問：『如何是彼此沒有差別？』師父說：『快去禮拜三次，不要再忉忉（啰嗦）。我知道你從湖南來。』
師父又說：『你們每天上堂吃粥飯，左手捧著缽盂，右手拿著匙箸。這是彼此有差別，還是沒有差別？哪個是色心不二？試著再說一遍看看。如果說不出來，就自己回禪堂，（長時間）站立。』保重。
師父上堂，舉例傅大士的偈頌：
『夜夜抱著佛入眠， 朝朝還與佛同起， 起坐鎮日相隨， 如形影相似。 欲識佛在何處？ 就在這說話的聲音里。』
玄沙（Xuan Sha）禪師說：『真是個傅大士，只認識到昭昭靈靈。』九峰（Jiu Feng）禪師說：『真是個傅大士，對於一法之中沒有不同的見解。』九峰我就不一樣，夜裡困了就睡，早上醒了就起。洞山（Dong Shan）禪師說：『九峰禪師是人人說話不虛假，用語不隨便。』
師父說：『洞山禪師說，困了就睡，醒了就起。但也不是非要等到晚上才睡，早上才起。只是你們這些衲僧，白天還睡覺嗎？雖然如此，三十年後，也不要和泥合水（指隨波逐流）。』保重。
夏日早參頌
『早參暮請沒有別的事， 古代的松樹傾斜至今。 折旋俯仰全體具足， 不要連累曹溪（Cao Xi，六祖慧能的道場）與少林（Shao Lin，少林寺）。 三月黃鶯啼叫春樹老去， 九旬時雨連日不停。 滴滴不離毗盧宗（Vairocana，毗盧遮那佛）， 海上番（指外國）。』
【English Translation】 English version: Stand for a long time. Take care.
The Master ascended the hall and said, 'The morning rooster crows with spiritual efficacy; after porridge, the sky brightens. The lantern is still dozing, but the dew pillar is already awake.' He also said, 'Awake, just say awake; clear, just say clear. Don't mistake the servant for the master tomorrow or the day after.' Take care.
A monk asked, 'It is said of old, rūpa (form, material phenomena) and citta (mind, mental phenomena) are not two, there is no difference between self and other. What is rūpa and citta not two?' The Master said, 'When it rains, the earth is wet; when the sky is clear, the roads are dry.' The monk pressed, 'What is no difference between self and other?' The Master said, 'Quickly bow three times, and don't be so verbose. I know you come from Hunan.'
The Master also said, 'Every day you ascend the hall to eat porridge and rice, holding the bowl in your left hand and the spoon and chopsticks in your right. Is this difference between self and other, or no difference? Which is rūpa and citta not two? Try to say it again. If you can't say it, then return to the hall and stand for a long time.' Take care.
The Master ascended the hall and cited the verse of Layman Fu Daishi:
'Night after night, embracing the Buddha to sleep, Morning after morning, rising together with the Buddha, Rising and sitting, always accompanying, Like form and shadow resembling each other. If you want to know where the Buddha is, It is just in this sound of speech.'
Zen Master Xuan Sha said, 'Such a Fu Daishi, only recognizes the clear and spiritual.' Zen Master Jiu Feng said, 'Such a Fu Daishi, has no different views within one dharma.' Jiu Feng is not like that; at night, when sleepy, I sleep; in the morning, when awake, I rise. Zen Master Dong Shan said, 'Zen Master Jiu Feng is one who speaks truthfully and does not use words carelessly.'
The Master said, 'Zen Master Dong Shan said, when sleepy, then sleep; when awake, then rise. But it's not necessary to wait until night to sleep or morning to rise. Just like you monks, do you still sleep during the day? Even so, after thirty years, don't mix mud and water (go with the flow).' Take care.
Summer Day Morning Assembly Verse
'Morning assembly and evening request are nothing special, The ancient pine leans straight until now. Turning and bowing, the whole body is complete, Don't burden Cao Xi (Cao Xi, the place of the Sixth Patriarch Hui Neng) and Shao Lin (Shao Lin, Shao Lin Temple). In the third month, orioles sing as spring trees age, For ninety days, seasonal rain falls continuously. Each drop does not leave Vairocana (Vairocana, the Buddha Vairocana), The barbarian (referring to foreigners) at sea.'
人笑夜深
閑坐頌
太平時代不思議 佛法無悟亦無迷 困來打睡飯來吃 學禪學道大愚癡
早參頌
曙色才分便即參 九年面壁過多談 俱胝一指虛勞力 禪客豈待口喃喃
困事有頌
天晴蓋卻屋 承干刈卻禾 早輸王稅了 鼓腹唱巴歌
浴佛有頌
四月八佛降生日 指天指地稱第一 九龍噴水沐金體 摩訶般若波羅蜜
頌秘魔巖和尚持杈
藜荒老倒眼彌麻 自救無療更持杈 嶺南獵獠當時見 一棒打殺省魔家
師一日不安。上堂辭眾。至七日早示寂。至齋時。卻來。遂述法身頌示眾。
參禪學道莫忙忙 問透法身北斗藏 余今老倒尪羸甚 見人無力得商量 唯有钁頭知我道 種松同步上金剛
師言訖。跏趺而寂。建塔于金剛嶺。
汝州高陽山法廣禪師
上堂。有僧問。三身中。那個身為正 師云。鳥道幽玄無障礙。石人眼裡不裁華 進云。恁么則觸處皆真跡。通幽不繼塵也 師云。橫身三界外。遍處不曾藏。
問。牛頭未見四祖時。為什麼百鳥𠾑花獻 師云。春煦發生應無滯。豁達靈源眾類欽 進云。見后為甚不𠾑花獻 師云。人事只因貧處斷。世情偏向富門家。
問
【現代漢語翻譯】 現代漢語譯本 人笑夜深
閑坐頌
太平時代真不可思議，佛法領悟與迷惑皆無所住。 困了就睡覺餓了就吃飯，學禪學道真是大愚癡。
早參頌
黎明剛分就急著參禪，九年面壁說了太多空話。 俱胝（Kuti，禪師名）一指也是白費力氣，參禪的人難道還等著別人啰嗦嗎？
困事有頌
天晴的時候就蓋好房屋，趁著天好收割稻禾，早早交完國家的賦稅， 然後拍著肚子唱著鄉野的歌謠。
浴佛有頌
四月初八是佛陀降生的日子，一手指天一手指地稱自己為第一。 九條龍噴出清水沐浴佛陀金色的身體，這是偉大的智慧到達彼岸（摩訶般若波羅蜜，Mahāprajñāpāramitā）啊。
頌秘魔巖和尚持杈
藜杖荒廢老眼昏花，自救都無力還要拄著木叉。 當年在嶺南追捕山民的時候，一棒子打死，省了魔家的麻煩。
禪師有一天身體不適，上堂向大家告別，到第七天早上圓寂。到了齋飯時，卻又回來了，於是講述了法身頌給大家。
參禪學道不要慌慌張張，問清楚法身就藏在北斗星中。 如今我老弱病殘得很厲害，看到人也沒有力氣與他們商量。 只有鋤頭知道我的道，種松樹一同走向金剛（Vajra）。
禪師說完，結跏趺坐而圓寂，人們在金剛嶺建塔紀念他。
汝州高陽山法廣禪師
上堂說法。有僧人問：『三身（Trikaya）中，哪個身才是真正的？』禪師說：『鳥道幽深玄妙沒有阻礙，石人的眼裡不會去雕琢花朵。』僧人進一步說：『這樣說來，到處都是真實的足跡，通向幽深之處不會沾染塵埃了。』禪師說：『橫身於三界之外，遍佈各處卻不曾隱藏。』
問：『牛頭禪師未見四祖道信（Dàoxìn）時，為什麼百鳥銜花獻給他？』禪師說：『春天的溫暖使萬物生長沒有阻礙，開闊的靈性之源讓眾生欽佩。』僧人進一步問：『見四祖之後為什麼不再銜花獻給他了？』禪師說：『人情世故只因爲貧窮而斷絕，世俗的感情總是偏向富貴人家。』 問：
【English Translation】 English version Laughing at the Deep Night
Idle Sitting Song
In a peaceful era, it's truly inconceivable; in the Buddha-dharma, there's neither enlightenment nor delusion to dwell upon. When tired, I sleep; when hungry, I eat. Studying Chan and the Way is utter foolishness.
Early Morning Zen Practice Song
As dawn barely breaks, one rushes to practice Zen; nine years facing the wall, too much empty talk. Kuti's (name of a Chan master) one finger is a wasted effort; do Zen practitioners need others to nag?
Song on Sleepy Matters
When the weather is clear, build the house; take advantage of the good weather to harvest the rice, pay the king's taxes early, Then pat your belly and sing rustic songs.
Song on Bathing the Buddha
On the eighth day of the fourth month, the Buddha was born, pointing one hand to the sky and one to the earth, proclaiming himself the first. Nine dragons spout pure water to bathe the Buddha's golden body; this is the great wisdom reaching the other shore (Mahāprajñāpāramitā).
Ode to Abbot Mimo Rock Holding a Staff
The old man's staff is overgrown, his old eyes are blurred; unable to save himself, he still holds a forked staff. Back then, when hunting the mountain people in Lingnan, one strike would kill, saving the demon's family trouble.
One day, the master felt unwell and addressed the assembly to bid farewell. On the morning of the seventh day, he passed away. At mealtime, he returned and recited the Dharmakaya (Dharmakāya) Song to the assembly.
Practicing Chan and the Way, don't be flustered; inquire clearly, the Dharmakaya is hidden in the Big Dipper. Now I am old, weak, and frail; seeing people, I have no strength to discuss with them. Only the hoe knows my Way; planting pine trees, walking together towards Vajra (Vajra).
After the master finished speaking, he sat in full lotus posture and passed away. People built a pagoda on Vajra Ridge to commemorate him.
Chan Master Faguang of Gaoyang Mountain in Ruzhou
Ascended the hall to preach. A monk asked: 'Among the three bodies (Trikaya), which body is the true one?' The master said: 'The bird's path is secluded and profound, without obstacles; the stone man's eyes do not carve flowers.' The monk further said: 'In that case, everywhere is a true trace, and reaching the depths does not stain dust.' The master said: 'Lying across the three realms, pervading everywhere, yet never hidden.'
Asked: 'When Niu-t'ou (Niútóu) had not yet seen the Fourth Patriarch Daoxin (Dàoxìn), why did hundreds of birds carry flowers to offer him?' The master said: 'The warmth of spring causes all things to grow without hindrance; the open source of spirituality makes all beings admire.' The monk further asked: 'After seeing the Fourth Patriarch, why did they no longer carry flowers to offer him?' The master said: 'Human affairs are cut off only because of poverty; worldly feelings always favor wealthy families.' Asked:
。如何是佛 師云。騎牛不入草 問。如何是祖師西來意 師云。九年面壁人難別。一句澄流事莫窺。
問。大眾齋臨。請師舉唱 師云。一音剖出河沙句。廓落靈源應萬機。
問。如何是大悲千手眼 師云。隨坑落塹。
問。如何是和尚家風 師云。一句無私語。只待五湖賓。
問。如何是道 師云。此去襄州不遠 進云。如何是道中人 師云。南來北往。
潭州石霜山節誠禪師
上堂。有僧問。承古有言。滿眼青山無寸樹。極目淥水絕波瀾。未審佛殿與僧堂又如何 師云。風擊樹頭波浪起。石人夜半棹船歸 問。佛未出世時如何 師云。逢人不見面 進云。出世后如何 師云。極目指青山。
問。如何是石霜境 師云。四時花木秀 進云。如何是境中人 師云。老對白雲根。
問。承古有言。捲簾當白晝。移榻對青山。如何是捲簾當白晝 師云。過凈瓶來 學云。如何是移榻對青山 師云。卻安舊處著。
問。如何是祖師西來意 師云。青山無異色。鳥道有玄關。
師上堂。示眾云。心外無法。法外無心。隨緣蕩蕩。更莫沉吟。你等諸人。才上階道。便好𢌞去。更待要第二杓惡水潑作什麼。珍重。
蘄州三角山懷澄禪師
上堂。僧問
【現代漢語翻譯】 現代漢語譯本：問：什麼是佛？師父說：『騎著牛卻不進入草地。』問：什麼是祖師西來的真意？師父說：『九年面壁的人難以分辨，一句清澈的言語也難以窺探其中奧妙。』 問：大眾齋飯將至，請師父開示。師父說：『一音剖開如恒河沙數般的語句，廣闊的靈源應付萬機。』 問：什麼是大悲千手眼（Dabei Qian Shou Yan，觀音菩薩的化身）？師父說：『隨坑落塹（Sui Keng Luo Qian，隨著坑洞而掉落）。』 問：什麼是和尚的家風？師父說：『一句沒有私心的話語，只等待來自五湖四海的賓客。』 問：什麼是道？師父說：『從這裡去襄州（Xiang Zhou，地名）不遠。』（僧人）進一步問：什麼是道中人？師父說：『南來北往。』 潭州石霜山節誠禪師（Tan Zhou Shi Shuang Shan Jie Cheng Chan Shi，禪師名號） 上堂開示，有僧人問：『承蒙古人有言，滿眼青山沒有一棵樹，極目遠眺的綠水沒有一絲波瀾，那麼佛殿與僧堂又如何呢？』師父說：『風吹樹頭波浪起，石人夜半搖船歸。』問：佛未出世時如何？師父說：『逢人不見面。』（僧人）進一步問：出世后如何？師父說：『極目遙指青山。』 問：什麼是石霜境（Shi Shuang Jing，石霜山所處的境界）？師父說：『四時花木秀。』（僧人）進一步問：什麼是境中人？師父說：『老對白雲根。』 問：承蒙古人有言，捲起簾子面對白晝，移動床榻面對青山。如何是捲起簾子面對白晝？師父說：『把凈瓶拿過來。』學人問：如何是移動床榻面對青山？師父說：『放回原來的地方。』 問：什麼是祖師西來意？師父說：『青山無異色，鳥道有玄關。』 師父上堂，向大眾開示說：『心外無法，法外無心。隨緣自在，更不要沉吟。你們這些人，才走上臺階，最好就離開。還想要第二勺髒水潑來做什麼？珍重。』 蘄州三角山懷澄禪師（Qi Zhou San Jiao Shan Huai Cheng Chan Shi，禪師名號） 上堂開示，僧人問
【English Translation】 English version: Question: What is Buddha? The master said: 'Riding the ox without entering the grass.' Question: What is the meaning of the Patriarch's coming from the West? The master said: 'The one who faced the wall for nine years is difficult to distinguish, and the matter of a clear stream is difficult to fathom.' Question: The communal meal is approaching, please Master give us instruction. The master said: 'One sound splits open sentences like the sands of the Ganges River, the vast spiritual source responds to myriad opportunities.' Question: What is the Great Compassion Thousand Hands and Eyes (Dabei Qian Shou Yan, a manifestation of Avalokiteśvara)? The master said: 'Falling into pits and trenches (Sui Keng Luo Qian, falling with the pits).' Question: What is the family style of the abbot? The master said: 'A sentence without selfish words, only waiting for guests from the five lakes.' Question: What is the Dao? The master said: 'It is not far from here to Xiang Zhou (Xiang Zhou, a place name).' The (monk) further asked: What is a person in the Dao? The master said: 'Coming from the South and going to the North.' Zen Master Jiecheng of Shishuang Mountain in Tanzhou (Tan Zhou Shi Shuang Shan Jie Cheng Chan Shi, the name of the Zen master) Ascending the hall, a monk asked: 'It is said of old, 'A full eye of green mountains without a single tree, a distant view of green water without a ripple.' Then what about the Buddha hall and the monks' hall?' The master said: 'The wind strikes the treetops and waves rise, the stone man rows his boat home in the middle of the night.' Question: What was it like before the Buddha appeared in the world? The master said: 'Meeting people without seeing their faces.' The (monk) further asked: What is it like after appearing in the world? The master said: 'Pointing to the green mountains in the distance.' Question: What is the realm of Shishuang (Shi Shuang Jing, the realm where Shishuang Mountain is located)? The master said: 'Flowers and trees flourish in the four seasons.' The (monk) further asked: What is a person in the realm? The master said: 'An old man facing the root of white clouds.' Question: It is said of old, 'Roll up the curtain facing the daylight, move the couch facing the green mountains.' What is rolling up the curtain facing the daylight? The master said: 'Bring the clean bottle here.' The student asked: What is moving the couch facing the green mountains? The master said: 'Put it back in its old place.' Question: What is the meaning of the Patriarch's coming from the West? The master said: 'The green mountains have no different color, the bird path has a mysterious pass.' The master ascended the hall and instructed the assembly, saying: 'There is no Dharma outside the mind, and no mind outside the Dharma. Go with the flow, and don't hesitate any longer. You people, as soon as you step onto the steps, it is best to leave. What do you want a second ladle of dirty water for? Take care.' Zen Master Huaicheng of Sanjiao Mountain in Qizhou (Qi Zhou San Jiao Shan Huai Cheng Chan Shi, the name of the Zen master) Ascending the hall, a monk asked
。如何是佛 師云。文不加點。
問。如何是佛法大意 師云。文殊自文殊。解脫自解脫。
問。如何是三角境 師云。長官姓張 進云。如何是境中人 師云。學廣語聲低。
問。見者是色。聞者是聲。去此二途。請師別道 師云。古寺新牌額。
問。不與萬法為侶者時是什麼人 師云。觀世音菩薩。
師勘新到僧云。近離什麼處 僧云。離蘄水 師云。可煞泥水 僧云。一切尋常 師云。恁么則拖泥拽水也 僧云。恰是。
師一日見僧披衲帔。師云。得恁么好針線 僧云。只要牢固 師云。打草蛇驚作什麼 僧云。客來須看 師云。只有者個。更別有 僧云。云生嶺上 師云。未在。更道 僧云。滴水巖間。
筠州洞山自寶禪師
上堂云。諸人盡到看里。且教新豐道個什麼即得。不見道。上頭是天。下頭是地。日月星辰。森羅萬象。總在者里。拈起拄杖云。且道者個是什麼。伶利衲僧出來說看。說得出。有衲僧鼻孔。說不出。衲僧鼻孔在什麼處。喝云。八千猶是近。十萬更愁人。打禪床。便下座。
師上堂。僧問。如何是佛 師云。腰長肚短 問。聲聞悟道。見色明心。學人到者里。為什麼不會 師云。是什麼閑傢俱 僧拍手一下 師喝云。話頭也不識
【現代漢語翻譯】 現代漢語譯本 問：什麼是佛？（佛：覺悟者） 師父說：『文』字不要加點（意指：畫蛇添足）。 問：什麼是佛法的大意？（佛法：佛教的教義和實踐；大意：核心要義） 師父說：文殊（Manjusri，智慧的象徵）自是文殊，解脫自是解脫（意指：各自獨立，互不干涉）。 問：什麼是三角境？（三角境：一種禪宗概念，指涉一種複雜的境界） 師父說：長官姓張（意指：答非所問，引人深思）。 僧人進一步問：什麼是境中人？ 師父說：學問廣博，但說話聲音低微（意指：內斂，深藏不露）。 問：見者是色，聞者是聲，去除這兩種途徑，請師父另外說（色：視覺對像；聲：聽覺對像）。 師父說：古老的寺廟，新題的牌匾（意指：新舊交替，不變的是本質）。 問：不與萬法為伴侶時，是什麼樣的人？（萬法：宇宙間的一切事物和現象） 師父說：觀世音菩薩（Avalokitesvara，慈悲的象徵）。 師父考察新來的僧人說：最近從什麼地方來？ 僧人說：從蘄水（Qishui）來。 師父說：可真夠泥濘的。 僧人說：一切都很平常。 師父說：這麼說就是拖泥帶水了。 僧人說：正是。 師父有一天看見僧人披著衲帔（僧人的法衣）。 師父說：得到這麼好的針線活。 僧人說：只要牢固就行。 師父說：打草驚蛇做什麼？ 僧人說：客人來了需要看看。 師父說：只有這個嗎？還有別的嗎？ 僧人說：雲彩從山嶺上升起。 師父說：還沒到。再說。 僧人說：水滴從巖石間滴落。 筠州洞山自寶禪師（Yunzhou Dongshan Zibao，禪師的名字） 上堂說法時說：各位都盡力在『看』裡面。且教新豐（Xinfeng）說個什麼才行。沒聽過說嗎？上面是天，下面是地，日月星辰，森羅萬象，都在這裡。拿起拄杖說：且道這個是什麼？伶俐的衲僧出來說說看。說得出，有衲僧的鼻孔。說不出，衲僧的鼻孔在哪裡？喝道：八千還算近，十萬更讓人發愁。打禪床，便下座。 師父上堂說法。僧人問：什麼是佛？ 師父說：腰長肚短。 問：聲聞（Sravaka，聽聞佛法而悟道者）悟道，見色明心，學人到了這裡，為什麼不會？ 師父說：是什麼閑傢俱？ 僧人拍手一下。 師父喝道：話頭也不認識。
【English Translation】 English version Q: What is Buddha? (Buddha: The Awakened One) The master said: 'Do not add a dot to the character 'wen'' (meaning: don't gild the lily). Q: What is the main idea of the Buddha-dharma? (Buddha-dharma: the teachings and practices of Buddhism; main idea: core essence) The master said: Manjusri (Manjusri, symbol of wisdom) is Manjusri, liberation is liberation (meaning: each is independent and does not interfere with the other). Q: What is the triangular realm? (Triangular realm: a Zen concept, referring to a complex state) The master said: The magistrate's surname is Zhang (meaning: irrelevant answer, prompting deep thought). The monk further asked: What is the person in the realm? The master said: Extensive knowledge, but speaks in a low voice (meaning: introverted, deeply hidden). Q: Seeing is form, hearing is sound, apart from these two paths, please tell me something else (form: visual object; sound: auditory object). The master said: An old temple, a newly inscribed plaque (meaning: the old and the new alternate, what remains unchanged is the essence). Q: When not associating with the myriad dharmas, what kind of person is it? (Myriad dharmas: all things and phenomena in the universe) The master said: Avalokitesvara (Avalokitesvara, symbol of compassion). The master examined the newly arrived monk and said: Where did you come from recently? The monk said: From Qishui (Qishui). The master said: Quite muddy indeed. The monk said: Everything is ordinary. The master said: So it's dragging mud and water. The monk said: Exactly. One day, the master saw a monk wearing a kasaya (a monk's robe). The master said: You got such good needlework. The monk said: Just needs to be sturdy. The master said: What are you doing startling the snake in the grass? The monk said: Need to see when guests come. The master said: Is that all? Is there anything else? The monk said: Clouds rise from the mountains. The master said: Not there yet. Say more. The monk said: Water drips from the rocks. Zen Master Zibao of Dongshan in Yunzhou (Yunzhou Dongshan Zibao, the name of the Zen master) When lecturing in the hall, he said: Everyone is trying their best to 'see'. Let Xinfeng (Xinfeng) say something. Haven't you heard it said? Above is the sky, below is the earth, the sun, moon, stars, and all phenomena are here. Picking up the staff, he said: What is this? A clever monk, come out and say. If you can say it, you have a monk's nose. If you can't say it, where is the monk's nose? He shouted: Eight thousand is still close, ten thousand is even more worrying. He struck the Zen bed and then descended from the seat. The master lectured in the hall. A monk asked: What is Buddha? The master said: Long waist and short belly. Q: Sravakas (Sravaka, those who attain enlightenment by hearing the Buddha's teachings) attain enlightenment, seeing form and clarifying the mind, why can't students do it here? The master said: What useless furniture is that? The monk clapped his hands once. The master shouted: You don't even recognize the topic.
。速道。速道 僧無語 師便打。
襄州延慶山子榮禪師
初開堂日。才升座宣疏了。維那白槌。師示眾云。者個古錐。自靈山會上相承露布葛藤。直至於今。未曾間歇。若論舉唱宗乘。千聖也順失利。莫怪恁么道。不惜眉毛。避之不及。
時有僧問。龍居一曲師親唱。鳳嶺當筵事若何 師云。巖前露滴 學云。寒松有韻。澗上清風也 師云。終朝弄影。
問。萬法無言猶是說。更待無言。師說個什麼 師云。放你三十棒 學云。今聲言古韻。為眾出囂塵 師云。自領。
問。如何是是隨色摩尼珠 師云。三個童兒弄花毬 進云。恁么則終朝盡日也 師云。頭白齒落。
師上堂。僧問。靈光隱隱。月照寒窗。善法堂前。請師舉唱 師云。聽 學云。此猶是者邊事。那邊事作么生 師云。腳下毛生。
問。如何是延慶境 師云。陽廣洞居方丈北。道安巖向食廚東 進云。如何是境中人 師云。鳳林關下往來者。峴山亭上任看碑。
問。須菩提巖間宴坐。為什麼天雨寶華 師云。好事不如無 進云。恁么則今日親承方便也 師云。方便事又作么生 學人擬議 師便打。
師夏滿日上堂。僧問。夏終今日。畢竟如何 師云。天晴道路干 進云。便恁么去時如何 師
【現代漢語翻譯】 速道（趕快說）。速道（趕快說）——僧人沒有回答，禪師就打了他。
襄州延慶山子榮禪師
初次開堂說法時，剛升座宣讀完文疏，維那（寺院中負責維持秩序的僧人）敲槌示意。禪師向大眾開示說：『這個老古錐（指傳承久遠的事物），自從靈山會上（釋迦牟尼佛在靈鷲山說法的大會）相承傳佈葛藤（比喻糾纏不清的世事），直到如今，未曾間斷。若論舉唱宗乘（宣揚佛法），千聖（眾多聖人）也會順勢失利。莫怪我這麼說，不惜眉毛（比喻不惜一切），也避之不及。』
當時有僧人問：『龍居一曲師親唱，鳳嶺當筵事若何？』（請問禪師，您親自唱誦的龍居一曲，以及在鳳嶺法會上所發生的事情是怎樣的？）禪師說：『巖前露滴。』（巖石前滴落露水。）學人說：『寒松有韻，澗上清風也。』（寒冷的松樹有韻味，山澗上有清風。）禪師說：『終朝弄影。』（整天都在玩弄影子。）
問：『萬法無言猶是說，更待無言，師說個什麼？』（一切法本無言說，但說「無言」也是一種說法，更進一步的無言，禪師您又說什麼呢？）禪師說：『放你三十棒。』（打你三十棒。）學人說：『今聲言古韻，為眾出囂塵。』（現在用言語宣揚古老的韻味，是爲了讓大眾脫離喧囂的塵世。）禪師說：『自領。』（自己領會。）
問：『如何是是隨色摩尼珠？』（什麼是隨色摩尼珠（能隨著環境改變顏色的寶珠）？）禪師說：『三個童兒弄花毬。』（三個小孩玩弄花球。）進而言之：『恁么則終朝盡日也？』（這樣說來，豈不是整天都是如此？）禪師說：『頭白齒落。』（直到頭髮變白，牙齒掉落。）
禪師上堂說法，僧人問：『靈光隱隱，月照寒窗。善法堂前，請師舉唱。』（靈光隱隱閃爍，月光照耀著寒冷的窗戶。在善法堂前，請禪師開示。）禪師說：『聽。』（聽著。）學人說：『此猶是者邊事，那邊事作么生？』（這還是這邊的（現象界）事情，那邊的（本體界）事情又如何呢？）禪師說：『腳下毛生。』（腳下長毛。）
問：『如何是延慶境？』（什麼是延慶的境界？）禪師說：『陽廣洞居方丈北，道安巖向食廚東。』（陽廣洞在方丈室的北面，道安巖面向齋堂的東面。）進而言之：『如何是境中人？』（什麼是境界中的人？）禪師說：『鳳林關下往來者，峴山亭上任看碑。』（在鳳林關下往來的人，在峴山亭上隨意觀看石碑。）
問：『須菩提（釋迦摩尼的弟子）巖間宴坐，為什麼天雨寶華？』（須菩提在巖石間靜坐，為什麼天上會下寶華？）禪師說：『好事不如無。』（好事不如沒有。）進而言之：『恁么則今日親承方便也？』（這樣說來，今天就是親自領受方便法門了？）禪師說：『方便事又作么生？』（方便法門又是怎樣的呢？）學人正要說話，禪師就打了他。
禪師在結夏（夏季安居結束）之日上堂說法，僧人問：『夏終今日，畢竟如何？』（夏季安居到今天結束，究竟如何？）禪師說：『天晴道路干。』（天晴了，道路也幹了。）進而言之：
【English Translation】 『Sudden speak! Sudden speak!』 The monk was silent, and the Master struck him.
Zen Master Zirong of Yanqing Mountain in Xiangzhou
On his first day opening the Dharma hall, just after ascending the seat and finishing the announcement, the director struck the gavel. The Master addressed the assembly, saying, 『This old fellow, since the assembly on Mount Ling鷲 (Gṛdhrakūṭa, Vulture Peak, where Shakyamuni Buddha preached the Lotus Sutra), has been continuously spreading the tangled vines (metaphor for worldly affairs), without interruption until now. If we discuss expounding the teachings of the sect, even a thousand sages would willingly admit defeat. Don't be surprised by what I say; I spare no eyebrows (idiom for being frank and direct), and even then, it's impossible to avoid.』
At that time, a monk asked, 『The tune of Longju, the Master sings himself; what about the events at the feast on Phoenix Ridge?』 The Master said, 『Dewdrops before the cliff.』 The student said, 『Cold pines have rhythm, and clear breezes on the stream.』 The Master said, 『Playing with shadows all day long.』
Asked, 『Ten thousand dharmas are without words, yet still it is speaking. Waiting for no words, what does the Master say?』 The Master said, 『Give you thirty blows.』 The student said, 『Now, with voice and words, ancient rhymes, for the sake of the assembly, to bring forth from the dust of noise.』 The Master said, 『Take it yourself.』
Asked, 『What is the Mani pearl (wish-fulfilling jewel) that changes color with its surroundings?』 The Master said, 『Three children playing with a flower ball.』 Further asked, 『So, it's like this all day long?』 The Master said, 『White hair and falling teeth.』
The Master ascended the hall. A monk asked, 『The spiritual light is faint, the moon shines on the cold window. Before the Good Dharma Hall, please Master expound.』 The Master said, 『Listen.』 The student said, 『This is still the matter of this side (phenomenal world); what about the matter of that side (noumenal world)?』 The Master said, 『Hair grows under the feet.』
Asked, 『What is the realm of Yanqing?』 The Master said, 『Yangguang Cave resides north of the abbot's quarters; Dao'an Rock faces east of the kitchen.』 Further asked, 『What is the person within the realm?』 The Master said, 『Those who come and go below Phoenix Forest Pass; those who freely look at the stele at the pavilion on Xian Mountain.』
Asked, 『Subhuti (one of the principal disciples of the Buddha) sits in meditation in a rock cave; why does the sky rain precious flowers?』 The Master said, 『Good things are better without.』 Further asked, 『So, today we personally receive expedient means?』 The Master said, 『What about the matter of expedient means?』 The student hesitated, and the Master struck him.
On the day of the end of the summer retreat, the Master ascended the hall. A monk asked, 『Today is the end of the summer; what is it ultimately like?』 The Master said, 『The sky is clear, and the road is dry.』 Further asked:
云。直徹海涯邊。
問。如何是佛 師云。橫身彰十號。入槨示雙趺 學云。將何供養 師云。合掌當胸。
問。如何是道 師云。山間唯淡薄。
進云。如何是道中人 師云。林下任淒涼 問。如何是祖師西來意 師云。穿耳胡僧不著鞋。
師上堂。示眾云。延慶有一訣。隨機便施設。擬議進前來。柱杖驀頭楔。當下便成褫。敢保猶未徹。脫卻貼體衫。挑出眼中屑。灑灑個衲僧。狐疑永消滅。直饒千聖現。早個勿交涉。久立。珍重。
蘇州洞庭翠峰沖顯禪師
初開堂日。才升座宣疏了。維那白槌云。法筵龍象眾。當觀第一義。
師云。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。其唯達士不避死生。眨上眉毛。出衆相見。
時有僧問。天人普集。佇聽雷音。學人上來。請師垂示 師云。十萬八千不是遠 學云。大眾今日露恩去也 師云。后五日看。
問。如何是諸佛本源 師云。千峰寒色 進云。未委向上更有也無 師云。雨滴巖花。
問。如何是和尚為人一句 師云。量才補職 進云。恁么則謝師方便 師云。自領去。
問。像季檀那請。人天大導師。為祝當今壽。無俗說真如 師云。道泰不傳天子令 進云。恁么則永揚西祖之風也 師云
{ "translations": [ "現代漢語譯本：\n云，一直延伸到海邊。", "", "問：什麼是佛？（佛：覺悟者）\n師父說：橫臥身體彰顯十種名號。（十號：如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛）進入棺槨顯示雙足。（雙趺：跏趺坐，佛教修行的坐姿）\n學僧問：用什麼來供養？\n師父說：合掌放在胸前。", "", "問：什麼是道？\n師父說：山間唯有淡泊。", "", "學僧進一步問：什麼是道中人？\n師父說：林下任憑淒涼。\n問：什麼是祖師西來意？（祖師西來意：禪宗的根本宗旨）\n師父說：穿耳的胡僧不穿鞋。", "", "師父上堂說法，向大眾開示說：延慶寺有一秘訣，隨機應變地施行。如果有人猶豫不決地上前來，就用柱杖當頭一擊。當下就能剝去外殼，但敢保證你還沒有徹底領悟。脫掉貼身的衣服，挑出眼中的塵屑。灑脫的衲僧，狐疑永遠消滅。即使千聖顯現，也早就與你無關。站立很久了，珍重！", "", "蘇州洞庭翠峰沖顯禪師", "", "初次開堂之日，剛升座宣讀完疏文，維那（維那：寺院中負責僧眾事務的僧人）敲槌說：法筵龍象眾，當觀第一義。（第一義：最高的真理）", "", "師父說：宗乘一經唱出，三藏經典都無法詮釋。祖師的命令應當施行，十方世界都被截斷。只有通達之士不畏懼生死，眨動眉毛，從大眾中出來相見。", "", "當時有僧人問：天人普遍聚集，等待聆聽雷鳴般的聲音。學人上來，請師父開示。\n師父說：十萬八千里不算遠。\n學僧說：大眾今天都沾師父的恩澤了。\n師父說：過五天再看。", "", "問：什麼是諸佛的本源？（諸佛：一切佛）\n師父說：千峰寒冷景色。\n學僧進一步問：不知道向上還有更高的境界嗎？\n師父說：雨滴落在巖石上的花朵。", "", "問：什麼是和尚為人說法的一句話？\n師父說：量才錄用。\n學僧進一步說：那麼就感謝師父的方便。\n師父說：自己領會去吧。", "", "問：像季檀那（檀那：佈施者）請問，人天大導師，爲了祝願當今聖上的壽命，不說世俗的言語，只說真如。（真如：佛教用語，指事物的真實本性）\n師父說：太平盛世不傳天子的命令。\n學僧進一步說：那麼就永遠弘揚西祖（西祖：指達摩祖師）的風範了。\n師父說……", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: \nClouds stretch straight to the edge of the sea.", "", "Question: What is Buddha? (Buddha: The Awakened One)\nThe master said: Lying down, he manifests the ten epithets. (Ten epithets: Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan) Entering the coffin, he shows the double lotus position. (Double lotus position: Padmasana, a seated posture for Buddhist meditation)\nA monk asked: What should we offer?\nThe master said: Join your palms together in front of your chest.", "", "Question: What is the Dao (the Way)?\nThe master said: In the mountains, there is only simplicity and tranquility.", "", "The monk further asked: What is a person of the Dao?\nThe master said: Letting desolation be in the forest.\nQuestion: What is the meaning of the Patriarch's coming from the West? (Patriarch's coming from the West: The fundamental principle of Zen Buddhism)\nThe master said: A pierced-ear barbarian monk doesn't wear shoes.", "", "The master ascended the platform to preach, instructing the assembly: Yanqing Temple has a secret, which is applied flexibly according to circumstances. If someone hesitates and comes forward, strike them on the head with a staff. Immediately, the outer shell can be peeled away, but I dare to guarantee that you have not completely understood. Take off your close-fitting clothes, pick out the dust from your eyes. A carefree mendicant monk, doubt will be forever eliminated. Even if a thousand sages appear, they have long been irrelevant to you. I have been standing for a long time, take care!", "", "Zen Master Chongxian of Cuifeng Peak, Dongting, Suzhou", "", "On the first day of opening the hall, just after ascending the seat and finishing reading the memorial, the director (Vina: the monk in charge of monastic affairs in the temple) struck the gavel and said: At the Dharma assembly, the dragon and elephant assembly, one should contemplate the First Principle. (First Principle: the highest truth)", "", "The master said: Once the essence of the sect is proclaimed, the Tripitaka (Three Baskets of Buddhist scriptures) cannot fully explain it. The Patriarch's command should be carried out, and the ten directions of the world are cut off. Only those who are enlightened are not afraid of life and death, blink their eyebrows, and come out from the assembly to meet.", "", "At that time, a monk asked: Gods and humans gather universally, waiting to hear the thunderous sound. A student comes forward, please Master instruct.\nThe master said: One hundred and eight thousand is not far.\nThe monk said: The assembly is receiving the Master's grace today.\nThe master said: Look in five days.", "", "Question: What is the original source of all Buddhas? (Buddhas: all Buddhas)\nThe master said: The cold scenery of a thousand peaks.\nThe monk further asked: I don't know if there is a higher realm above?\nThe master said: Raindrops falling on flowers on the rocks.", "", "Question: What is the Master's one sentence for the sake of others?\nThe master said: Assigning positions according to talent.\nThe monk further said: Then I thank the Master for the expedient means.\nThe master said: Understand it yourself.", "", "Question: A patron like Ji Tanna (Dana: a giver) asks, the great guide of humans and gods, to wish the current emperor longevity, not speaking worldly words, but only speaking of Suchness. (Suchness: a Buddhist term referring to the true nature of things)\nThe master said: In a peaceful and prosperous age, the emperor's orders are not transmitted.\nThe monk further said: Then the style of the Western Patriarch (Western Patriarch: refers to Bodhidharma) will be forever promoted.\nThe master said..." ] }
。教休不肯休 問。還丹一顆。點䥫成金。至理一言。點凡成聖。學人上來。請師一點 師云。風清月白 學云。更有尖新也無 師云。僻地生雷 問。師唱誰家曲。宗風嗣阿誰 師云。分明記取 進云。恁么則昔日智門。今朝和尚 師云。有什麼交涉。
問。如何是佛 師云。足躡千輪 進云。恁么則今古應無墜也 師云。棒上不成龍。
問。色心不二。彼我無差。學人總不恁么會。乞師再垂方便 師云。放你三十棒 進云。恁么則天上天下唯我獨尊 師云。拖出。
問。朝蓋親臨於法會。師將何物答君恩 師云。也順是汝證明 學云。君恩既如是。祖道又如何 師云。知恩事又作么生。 學云。懷抱目分明 師云。禮拜子退。
師又云。一問一答。總未了在。直饒乾坤大地樹木叢林盡為衲僧。異口同聲。各致百千問難。不消山僧彈指一下。並乃高低普應。前後無差。擴祖佛之妙靈。廓人天之幽跡。故乃高登家表。夐出衆中。勝量由是杳忘。大用目茲灑落。如是明何假覺城東際。五眾咸居古佛廟前。此時參畢。不勞久立。伏惟珍重。
峨嵋山黑水寺義欽禪師
初開堂。僧問。昔日靈山會上。一佛出世。諸聖證明。今日和尚出世。什麼人證明 師云。謝上座證明 進云。恁么則
【現代漢語翻譯】 現代漢語譯本： 問：教休不肯休，問：還丹一顆，點鐵成金；至理一言，點凡成聖。學人上來，請師一點。 師云：風清月白。 學云：更有尖新也無？ 師云：僻地生雷。 問：師唱誰家曲？宗風嗣阿誰？ 師云：分明記取。 進云：恁么則昔日智門（人名），今朝和尚。 師云：有什麼交涉？
問：如何是佛（Buddha）？ 師云：足躡千輪。 進云：恁么則今古應無墜也？ 師云：棒上不成龍。
問：色心不二，彼我無差。學人總不恁么會，乞師再垂方便。 師云：放你三十棒。 進云：恁么則天上天下唯我獨尊。 師云：拖出。
問：朝蓋親臨於法會，師將何物答君恩？ 師云：也順是汝證明。 學云：君恩既如是，祖道又如何？ 師云：知恩事又作么生？ 學云：懷抱目分明。 師云：禮拜子退。
師又云：一問一答，總未了在。直饒乾坤大地樹木叢林盡為衲僧，異口同聲，各致百千問難，不消山僧彈指一下，並乃高低普應，前後無差。擴祖佛之妙靈，廓人天之幽跡。故乃高登家表，夐出衆中，勝量由是杳忘，大用目茲灑落。如是明何假覺城東際，五眾咸居古佛廟前，此時參畢，不勞久立，伏惟珍重。
峨嵋山黑水寺義欽禪師
初開堂。僧問：昔日靈山會上，一佛出世，諸聖證明。今日和尚出世，什麼人證明？ 師云：謝上座證明。 進云：恁么則
【English Translation】 English version: Question: Teaching ceases not to cease. Question: A single pellet of elixir transforms iron into gold; a single word of ultimate truth transforms the mundane into the sacred. A student comes forward, requesting the master's guidance. The Master said: 'The wind is clear, the moon is bright.' The student said: 'Is there anything even more novel?' The Master said: 'Thunder arises in a secluded place.' Question: Whose tune does the master sing? Whose lineage does the Dharma wind inherit? The Master said: 'Clearly remember it.' The student advanced, saying: 'In that case, the Zhimen (name of a person) of the past is the same as the monk of today.' The Master said: 'What connection is there?'
Question: What is Buddha (Buddha)? The Master said: 'Feet treading on a thousand wheels.' The student advanced, saying: 'In that case, there should be no falling away from ancient times to the present?' The Master said: 'A dragon is not formed on a stick.'
Question: Form and mind are not two, self and other are without difference. This student does not understand it in this way. I beg the master to bestow further expedient means. The Master said: 'I'll give you thirty blows of the staff.' The student advanced, saying: 'In that case, 'Above the heavens and below the heavens, I alone am the honored one.' The Master said: 'Drag him out.'
Question: The imperial canopy personally arrives at the Dharma assembly. What will the master use to repay the emperor's grace? The Master said: 'It also accords with your verification.' The student said: 'Since the emperor's grace is like this, what about the ancestral way?' The Master said: 'How do you act regarding the matter of knowing grace?' The student said: 'Embracing it, the eyes are clear.' The Master said: 'Bow and withdraw.'
The Master further said: 'One question, one answer, is still not finished. Even if the universe, the great earth, the trees, and the forests were all monks, speaking with one voice, each presenting hundreds and thousands of questions and difficulties, it would not take this mountain monk even a snap of the fingers, and all would be universally answered, high and low, without difference before and after. Expanding the wondrous spirit of the ancestral Buddhas, clarifying the hidden traces of humans and gods. Therefore, ascending high above the family's expression, standing out from the crowd, surpassing measure is thereby forgotten, and great function is now manifested. Such clarity needs no seeking on the eastern edge of the city of enlightenment. The five assemblies all dwell before the ancient Buddha's temple. Now that the audience is over, there is no need to stand for long. I respectfully wish you well.'
Chan Master Yiqin of Heishui Temple on Mount Emei
At the initial opening of the hall, a monk asked: 'In the past, at the assembly on Vulture Peak, one Buddha (Buddha) appeared in the world, and all the sages verified it. Today, the abbot appears in the world, who will verify it?' The Master said: 'Thank you, venerable sir, for your verification.' The student advanced, saying: 'In that case,'
大眾蒙師恩去也 師云。速禮三拜。退後。退後。
問。已知靈山親授記。未審演法嗣何人 師云。畢缽巖前曾侍處。今朝足下瑞雲生。
問。昔日龍女獻珠。身成正覺。學人無珠可獻。還得成佛否 師云。莫妄想 問。如何是和尚親切為人一句 師云。大眾總見阇梨此一問 進云。莫便是和尚為人處也無 師云。且領前話。
問。如何是不動尊 師云。足下三千里 學人不會。乞師再指 師云。十里較一程。
問。如何是佛 師云。曾問幾人來 學人未曉。特伸請益 師云。莫妄想 進云。恁么則依而行之 師云。你見個什麼道理 學人無語 師云。學語之流。
問。如何是諸佛出身處 師云。崖險難駐足 進云。未審此意如何 師云。澗曲更無蹤。
問。如何是超佛越祖之談 師云。重言不當吃。
問。牛頭未見四祖。為什麼百鳥㘅花獻 師云。陽氣發來無硬地 進云。見后為什麼百鳥不㘅花獻 師云。春殘花落類無群。
師上當。便有僧出禮拜 師云。大地百雜碎。便下堂。
鼎州德山志先禪師
上堂云。諸禪德。若論此事。莫不人人具足。物物皆齊。並不欠少。佛祖不剩一絲。石欠一毫。起即堛塞虛空。坐即坐斷法界。何處更有纖毫佛法教汝
【現代漢語翻譯】 現代漢語譯本： 大眾蒙受師父的恩惠離去了，師父說：『快禮拜三次，退後，退後。』 問：『已知靈山（Grdhrakuta，佛陀說法之地）親授記，未審演法嗣何人？』師父說：『畢缽巖（Pippala Cave，摩訶迦葉居住地）前曾侍處，今朝足下瑞雲生。』 問：『昔日龍女獻珠，身成正覺（samyak-sambuddha，完全覺悟）。學人無珠可獻，還得成佛否？』師父說：『莫妄想。』問：『如何是和尚親切為人一句？』師父說：『大眾總見阇梨（acarya，阿阇梨，導師）此一問。』進云：『莫便是和尚為人處也無？』師父說：『且領前話。』 問：『如何是不動尊（Acala，不動明王）？』師父說：『足下三千里。』學人不會，乞師再指。師父說：『十里較一程。』 問：『如何是佛（Buddha，覺者）？』師父說：『曾問幾人來？』學人未曉，特伸請益。師父說：『莫妄想。』進云：『恁么則依而行之。』師父說：『你見個什麼道理？』學人無語。師父說：『學語之流。』 問：『如何是諸佛出身處？』師父說：『崖險難駐足。』進云：『未審此意如何？』師父說：『澗曲更無蹤。』 問：『如何是超佛越祖之談？』師父說：『重言不當吃。』 問：『牛頭（Niutou，牛頭宗）未見四祖（Fourth Patriarch，道信），為什麼百鳥㘅花獻？』師父說：『陽氣發來無硬地。』進云：『見后為什麼百鳥不㘅花獻？』師父說：『春殘花落類無群。』 師父登上法座，便有僧人出來禮拜。師父說：『大地百雜碎。』便下座。 鼎州德山志先禪師 上堂說：『諸位禪德，若論此事，莫不人人具足，物物皆齊，並不欠少。佛祖不剩一絲，石欠一毫。起即堛塞虛空，坐即坐斷法界。何處更有纖毫佛法教汝？』
【English Translation】 English version: The assembly, having received the master's grace, departed. The master said, 'Quickly bow three times, step back, step back.' Question: 'Having already received the prediction at Grdhrakuta (Vulture Peak Mountain, where the Buddha preached), I don't know who will inherit the Dharma.' The master said, 'Before Pippala Cave (where Mahakasyapa resided) you once served, today auspicious clouds arise beneath your feet.' Question: 'In the past, the Dragon Girl offered a pearl and attained perfect enlightenment (samyak-sambuddha). This student has no pearl to offer, can I still attain Buddhahood?' The master said, 'Don't妄想 (wangxiang, engage in delusional thinking).' Question: 'What is a compassionate word from the master?' The master said, 'The assembly has already seen this question from the acarya (teacher).' He continued, 'Isn't this precisely where the master's compassion lies?' The master said, 'First, understand the previous words.' Question: 'What is Acala (Immovable One, a wrathful deity)?' The master said, 'Three thousand miles beneath your feet.' The student didn't understand, requesting further guidance. The master said, 'Ten miles is a journey.' Question: 'What is Buddha (awakened one)?' The master said, 'How many people have you asked?' The student didn't understand, specifically requesting instruction. The master said, 'Don't 妄想 (wangxiang, engage in delusional thinking).' He continued, 'Then I will follow and practice it.' The master said, 'What principle do you see?' The student was speechless. The master said, 'A stream of those who learn words.' Question: 'What is the birthplace of all Buddhas?' The master said, 'The cliff is dangerous, difficult to stand on.' He continued, 'I don't know what this means.' The master said, 'The winding stream leaves no trace.' Question: 'What is talk that transcends Buddhas and ancestors?' The master said, 'Repeated words are not worth eating.' Question: 'Before Niutou (Ox-Head School) met the Fourth Patriarch (Daoxin), why did hundreds of birds hold flowers in their beaks as an offering?' The master said, 'When the yang energy arises, there is no hard ground.' He continued, 'After meeting him, why did hundreds of birds no longer hold flowers in their beaks as an offering?' The master said, 'When spring ends and flowers fall, they are like a flock without a leader.' The master ascended the Dharma seat, and a monk came forward to bow. The master said, 'The great earth is completely shattered.' Then he descended from the seat. Chan Master Zhixian of Deshan in Dingzhou Ascending the hall, he said, 'All you Chan practitioners, if we discuss this matter, everyone is fully endowed, everything is equal, nothing is lacking. The Buddhas and ancestors have not a thread to spare, a stone lacks not a hair. Rising, it fills the void; sitting, it cuts off the Dharma realm. Where else is there a trace of Buddha-dharma to teach you?'
作解會。豈不見臨濟入門便喝。德山入門便棒。到者里。合作么生。不見道。向上一路。千聖不傳。學者勞形。如猿捉影。有出格作家。試對眾商量。
時有僧問。如何是和尚家風 師云。十方無異路。切急卻難尋 進云。忽遇客來。如何祗待 師云。客來須看。賊來須打。
問。如何是祖師西來意 師云。門外千竿竹。佛前一炷香。
問。如何是佛 師云。不具三十二。那分百億身。
問。如何是道 師云。蕩蕩無邊表。縱橫任意看。
問。如何是佛法大意 師云。密竹長松。青山秀色 學云。如何領會 師云。龍吟霧起。虎嘯風生。
問。如何是一稱南無佛 師云。皆以成佛道。
問。見色便見心時如何 師云。角弓彎似月。寶劍利如霜 學云。如何領會 師云。金甲似魚鱗。朱旗如火焰。
問。寸草不生時如何 師云。大地火起。紅焰連天 學云。生后如何 師云。昨夜風霜甚。今朝野火燒。
師上堂云。諸禪德。若論舉唱宗風。即便坐斷凡聖。盡乾坤大地。一時黯黑。正當恁么時。誰敢出頭來。所以凡來也打。聖來也打。總恁么來也打。總不恁么來也打。諸禪德。正當恁么時。合作么生。參。
時有僧問。如何是真如體 師云。鎮地人不識
【現代漢語翻譯】 現代漢語譯本： 作解會（妄加解釋）。豈不見臨濟（Linji，禪宗大師）入門便喝（大聲呵斥），德山（Deshan，禪宗大師）入門便棒（用棍棒擊打）？到這裡，合作么生（該如何應對）？不見道（難道沒聽說過），『向上一路（超越一切的道路），千聖不傳（歷代聖賢都不傳授），學者勞形（學習者徒勞無功），如猿捉影（就像猿猴捉影子一樣）』。有出格作家（有不落俗套的人），試對眾商量（不妨出來和大家商量商量）。
時有僧問（當時有僧人問），『如何是和尚家風（什麼是和尚您的家風）？』師云（禪師說），『十方無異路（四面八方沒有不同的路），切急卻難尋（但急切地尋找卻很難找到）』。進云（僧人進一步問），『忽遇客來（忽然有客人來），如何祗待（該如何招待）？』師云（禪師說），『客來須看（客人來了要看情況），賊來須打（強盜來了就要打）』。
問（僧人問），『如何是祖師西來意（什麼是祖師從西天來的真意）？』師云（禪師說），『門外千竿竹（門外有千竿竹子），佛前一炷香（佛前有一炷香）』。
問（僧人問），『如何是佛（什麼是佛）？』師云（禪師說），『不具三十二（不具備三十二相），那分百億身（哪能分出百億化身）』。
問（僧人問），『如何是道（什麼是道）？』師云（禪師說），『蕩蕩無邊表（浩蕩無邊際），縱橫任意看（縱橫隨意看）』。
問（僧人問），『如何是佛法大意（什麼是佛法的大意）？』師云（禪師說），『密竹長松（茂密的竹子和高大的松樹），青山秀色（青山的秀麗景色）』。學云（學人問），『如何領會（如何領會）？』師云（禪師說），『龍吟霧起（龍吟叫則霧氣升騰），虎嘯風生（虎嘯叫則狂風產生）』。
問（僧人問），『如何是一稱南無佛（如何理解稱念一聲「南無佛」）？』師云（禪師說），『皆以成佛道（都能成就佛道）』。
問（僧人問），『見色便見心時如何（見到色相就見到心時如何）？』師云（禪師說），『角弓彎似月（角弓彎曲像月亮），寶劍利如霜（寶劍鋒利如霜）』。學云（學人問），『如何領會（如何領會）？』師云（禪師說），『金甲似魚鱗（金甲像魚鱗），朱旗如火焰（紅旗像火焰）』。
問（僧人問），『寸草不生時如何（寸草不生的時候如何）？』師云（禪師說），『大地火起（大地燃起大火），紅焰連天（紅色火焰連線天際）』。學云（學人問），『生后如何（生出來后如何）？』師云（禪師說），『昨夜風霜甚（昨夜風霜很厲害），今朝野火燒（今天野火焚燒）』。
師上堂云（禪師上堂說法說），『諸禪德（各位禪者），若論舉唱宗風（如果談論宣揚宗門風範），即便坐斷凡聖（就立即截斷凡夫和聖人的分別），盡乾坤大地（整個天地），一時黯黑（一時變得黑暗）。正當恁么時（正在這個時候），誰敢出頭來（誰敢站出來）？所以凡來也打（所以凡夫來了也打），聖來也打（聖人來了也打），總恁么來也打（總之這樣來也打），總不恁么來也打（總之不這樣來也打）。諸禪德（各位禪者），正當恁么時（正在這個時候），合作么生（該如何應對）？參（參究）！』
時有僧問（當時有僧人問），『如何是真如體（什麼是真如本體）？』師云（禪師說），『鎮地人不識（鎮日裡的人不認識）』。
【English Translation】 English version: Making interpretations and explanations. Haven't you seen that Linji (Linji, a Zen master) shouts upon entering, and Deshan (Deshan, a Zen master) strikes with a stick upon entering? What should one do here? Haven't you heard it said, 'The path upwards is not transmitted by a thousand sages; scholars exhaust themselves like monkeys grasping at shadows.' If there is an unconventional practitioner, let him try to discuss it with the assembly.
At that time, a monk asked, 'What is the family style of the Abbot?' The Master said, 'The ten directions have no different paths, but it is difficult to find when urgently sought.' The monk further asked, 'If a guest suddenly arrives, how should he be treated?' The Master said, 'When a guest arrives, one must observe; when a thief arrives, one must strike.'
The monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A thousand bamboo stalks outside the gate, a stick of incense before the Buddha.'
The monk asked, 'What is Buddha?' The Master said, 'Not possessing the thirty-two marks, how can one manifest a hundred billion bodies?'
The monk asked, 'What is the Tao?' The Master said, 'Vast and boundless, look at it freely in all directions.'
The monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Dense bamboo and tall pines, the beautiful scenery of the green mountains.' The student asked, 'How should one understand?' The Master said, 'When the dragon roars, mist arises; when the tiger howls, wind is born.'
The monk asked, 'What is the meaning of uttering 'Namo Buddha' once?' The Master said, 'All can attain Buddhahood.'
The monk asked, 'What is it like when seeing form, one sees the mind?' The Master said, 'The horn bow is curved like the moon, the precious sword is as sharp as frost.' The student asked, 'How should one understand?' The Master said, 'The golden armor is like fish scales, the red flag is like flames.'
The monk asked, 'What is it like when not even an inch of grass grows?' The Master said, 'The earth is ablaze, red flames connecting to the sky.' The student asked, 'What is it like after growth?' The Master said, 'Last night the wind and frost were severe; this morning the wild fire burns.'
The Master ascended the Dharma hall and said, 'Fellow Zen practitioners, if we discuss proclaiming the lineage style, we immediately cut off the distinction between the mundane and the sacred. The entire universe and earth become dark at once. At such a time, who dares to come forward? Therefore, if the mundane comes, strike; if the sacred comes, strike; if they come like this, strike; if they don't come like this, strike. Fellow Zen practitioners, at such a time, what should one do? Investigate!'
At that time, a monk asked, 'What is the true suchness body?' The Master said, 'The people of this place do not recognize it.'
進云。如何是真如用 師云。大地山河無透路。十方世界一時容。
問。如何是清凈法身 師云。番人皮袋盛 學云。如何領會 師云。供養不堪論。
問。如何是古人切急處 師云。布發淹泥若。庭中淚下時 進云。時中如何保任 師云。保任即錯。
問。根鏡同源時如何 師云。伐倒崖陰無影樹。碧潭深處不逢魚。
問。如何是學人自己 師云。是汝自己 學人便喝 師云。亂喝作什麼 學人禮拜 師便打。
問。遠遠投師。乞師一接 師云。不接 學云。恁么則虛押一問 師云。少逢穿耳客。多遇刻舟人。
問。大通智勝佛。十劫坐道場。為什麼不得成佛道 師云。貪觀天上月。若卻掌中珠。
問。靈山畫月。意指如何 師云。水底務不得。地下任埋藏。
問。軍期急速時如何 師云。十字街頭滿面塵 學云。為什麼如此 師云。知而故犯。
問。古鏡未磨時如何 師云。照破天地 進云。磨后如何 師云。絲髮不存。
問。如何是無為之談 師云。石羊石虎喃喃語 學云。是何言教 師云。長行書不盡。短偈絕人聞。
問。如何是大用一句 師云。天地黯黑 學云。不用時如何 師云。注界洞明。
問。寶劍未磨時如何 師云。
【現代漢語翻譯】 現代漢語譯本 問：如何是真如（Tathata，事物的真實本性）的功用？ 師父說：大地山河沒有透過的道路，十方世界一時都能容納。
問：如何是清凈法身（Dharmakaya，佛的法性之身）？ 師父說：番人的皮袋盛著。 學人問：如何領會？ 師父說：供養也難以評論。
問：如何是古人最迫切的地方？ 師父說：用頭髮掩蓋泥濘，如同在庭院中流淚的時候。 學人問：在日常生活中如何保持？ 師父說：保持即是錯誤。
問：根（indriya，感覺器官）和鏡（vishaya，感覺對像）同源時如何？ 師父說：砍倒山崖陰影下沒有影子的樹，在碧綠深潭中遇不到魚。
問：如何是學人自己的本性？ 師父說：就是你自己的本性。 學人便喝（katsu，禪宗用語，大聲喊叫）一聲。 師父說：亂喝什麼？ 學人禮拜。 師父便打。
問：遠遠地來投師，乞求師父接引。 師父說：不接引。 學人問：這樣豈不是白問了嗎？ 師父說：很少遇到穿耳（比喻真正理解的人），多遇到刻舟求劍的人。
問：大通智勝佛（Mahābhijñājñānābhibhū，佛名）十劫（kalpa，極長的時間單位）坐在道場，為什麼不能成佛道？ 師父說：貪看天上的月亮，卻丟掉了手中的寶珠。
問：靈山（Grdhrakuta，佛陀說法之地）畫月，意指什麼？ 師父說：水底無法撈取，地下任其埋藏。
問：軍情緊急時如何？ 師父說：十字街頭滿面塵土。 學人問：為什麼如此？ 師父說：明知故犯。
問：古鏡未磨時如何？ 師父說：照破天地。 學人問：磨后如何？ 師父說：絲髮不存。
問：如何是無為（Asamskrta，不造作，無為法）的談論？ 師父說：石羊石虎喃喃自語。 學人問：這是什麼言教？ 師父說：長篇大論寫不盡，短小的偈語絕人聽聞。
問：如何是大用的一句？ 師父說：天地黯黑。 學人問：不用時如何？ 師父說：照亮整個世界。
問：寶劍未磨時如何？ 師父說：
【English Translation】 English version Question: What is the function of Tathata (真如, the true nature of things)? The Master said: The great earth, mountains, and rivers have no way through. The ten directions of the world are accommodated at once.
Question: What is the pure Dharmakaya (清凈法身, the Dharma body of the Buddha)? The Master said: A barbarian's leather bag contains it. The student asked: How should I understand this? The Master said: Offerings are beyond discussion.
Question: What is the most urgent matter for the ancients? The Master said: Covering mud with hair, like tears falling in the courtyard. The student asked: How should I maintain this in daily life? The Master said: To maintain is to err.
Question: What is it like when the root (根, indriya, sense organs) and the mirror (鏡, vishaya, sense objects) have the same source? The Master said: Felling the shadowless tree under the cliff's shade, not encountering fish in the deep green pool.
Question: What is the student's own self? The Master said: It is your own self. The student then shouted 'katsu' (喝, a Zen term, a loud shout). The Master said: What are you shouting randomly for? The student bowed. The Master then struck him.
Question: I have come from afar to seek a teacher, begging the Master for guidance. The Master said: I will not guide you. The student asked: In that case, isn't my question in vain? The Master said: Few are those who understand (穿耳, literally 'pierced ears', meaning those who truly understand), many are those who carve a boat to find a lost sword (刻舟求劍, an idiom for acting foolishly).
Question: Mahābhijñājñānābhibhū Buddha (大通智勝佛, Buddha's name) sat in the Bodhimanda (道場, place of enlightenment) for ten kalpas (劫, an extremely long period of time), why could he not attain Buddhahood? The Master said: He greedily looked at the moon in the sky, and lost the pearl in his palm.
Question: Drawing the moon on Vulture Peak (靈山, Grdhrakuta, the place where the Buddha preached), what does it signify? The Master said: It cannot be retrieved from the bottom of the water, let it be buried underground.
Question: What to do when the military situation is urgent? The Master said: Faces covered in dust at the crossroads. The student asked: Why is it like this? The Master said: Knowingly committing the offense.
Question: What is it like when the ancient mirror is not yet polished? The Master said: It illuminates heaven and earth. The student asked: What is it like after it is polished? The Master said: Not a single hair remains.
Question: What is the talk of Asamskrta (無為, unconditioned, uncreated)? The Master said: Stone sheep and stone tigers murmuring to themselves. The student asked: What is this teaching? The Master said: Long writings cannot exhaust it, short verses cut off people's hearing.
Question: What is the one phrase of great function? The Master said: Heaven and earth are dark. The student asked: What is it like when it is not used? The Master said: Illuminating the entire world.
Question: What is it like when the precious sword is not yet sharpened? The Master said:
光明沖北斗 進云。磨后時如何 師云。入水寂無聲。
問。未明差別智。如何得不疑 師云。自作風塵為下客。真金不識謾勞形。
問。十二時中如何修進 師云。水裡休尋月。一輪觸目光 學人爭柰不見何 師云。衝破你髑髏。
問。文殊與維摩對談何事 師云。無甘雲雨夜。石女夜挑燈。
問。將心用心時如何 師云。北邙山上幾回客。南海船中不計年。
師上堂云。諸禪德。參學人須具衲僧眼始得。若具神僧眼。不被佛障．祖障．菩提涅槃障。便得隨處自在。入水不溺。入火不燒。履地如水。履水如地。良久云。作么生是衲僧眼。有者。出來對眾呈看。許汝參學事畢。若無。被佛．祖．菩提．涅槃熱謾卻。師拍禪床一下。下座。
僧問。如何是臨機一句 師云。箭發離弦無覓處。穿靴戴帽海中游。
問。如何是觸目菩提 師云。寒風吹面裂。雪上更加霜。
問。如何是不動尊 師云。明明人不識。供養絕知音。
問。萬法歸一。一歸何所 師云。五鳳樓前呈百戲。千株松下鳥歌聲。
問。供養百千諸佛。不如供養一無心道人。百千諸佛有何過。無心道人有何德 師云。陽氣發時無硬地。冰消雪盡一時休。
問。句絕明中現。名言觸處通
【現代漢語翻譯】 現代漢語譯本 問：光明衝向北斗星，進入雲層。磨礪之後會如何？ 師父說：進入水中，寂靜無聲。
問：如果不能明白差別智（Vijnana-bheda-jnana，區分萬法的智慧），如何才能不疑惑？ 師父說：自甘墮落，把自己當作風塵僕僕的下等人，不識真金，徒勞奔波。
問：一天十二個時辰中，如何修行精進？ 師父說：不要在水中尋找月亮，一輪明月就在眼前。學人（修行人）奈何看不見？ 師父說：衝破你的髑髏（頭骨）。
問：文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，一位著名的在家菩薩）對談什麼？ 師父說：沒有甘霖雲雨的夜晚，石女（不育的女子）也在夜晚挑燈。
問：以心來使用心的時候，會怎麼樣？ 師父說：北邙山（洛陽北邊的墓地）上來了幾回客人，南海的船中不知經過了多少年。
師父上堂開示說：各位禪德（有德行的禪修者），參學的人必須具備衲僧眼（nas僧眼，明辨真偽的智慧）才行。如果具備神僧眼，就不會被佛障（Buddha-avarana，對佛的執著）、祖障（Patriarch-avarana，對祖師的執著）、菩提涅槃障（Bodhi-nirvana-avarana，對覺悟和寂滅的執著）所障礙，便能隨處自在，入水不溺，入火不燒，在陸地上行走如同在水上行走，在水上行走如同在陸地上行走。停頓片刻，說：什麼是衲僧眼？有明白的人，出來當衆展示一下，我就認可你參學的事情已經完畢。如果沒有，就會被佛、祖、菩提、涅槃的熱惱所欺騙。師父拍了一下禪床，下座。
僧人問：什麼是臨機一句？ 師父說：箭已離弦無處可尋，穿著靴子戴著帽子在海中游蕩。
問：如何是觸目菩提（Pratyaksha-bodhi，直接體驗到的覺悟）？ 師父說：寒風吹在臉上如刀割，雪上加霜。
問：如何是不動尊（Acala，佛教中的一位忿怒尊）？ 師父說：明明就在眼前卻無人認識，供養他的人也少有知音。
問：萬法歸一，一歸何處？ 師父說：五鳳樓前表演各種技藝，千株松樹下鳥兒歌唱。
問：供養百千諸佛，不如供養一個無心道人。百千諸佛有什麼過錯？無心道人有什麼功德？ 師父說：陽氣生髮時沒有堅硬的土地，冰雪消融時一切都停止。
問：言語斷絕時，光明自然顯現，名言概念在任何地方都能通達。
English version Question: 'The light rushes towards the Big Dipper, entering the clouds. What happens after the grinding?' The Master said: 'Entering the water, there is silent stillness.'
Question: 'If one does not understand the discriminating wisdom (Vijnana-bheda-jnana), how can one be without doubt?' The Master said: 'Making oneself into a dusty traveler, not recognizing true gold, one toils in vain.'
Question: 'How should one cultivate diligently throughout the twelve periods of the day?' The Master said: 'Do not seek the moon in the water; the full moon touches the eyes.' Disciple: 'What can the student do if they still cannot see it?' The Master said: 'Break through your skull.'
Question: 'What were Manjusri (wisdom personified) and Vimalakirti (a famous lay Buddhist) discussing?' The Master said: 'On a night without sweet rain, a stone woman lights a lamp.'
Question: 'What happens when using the mind to use the mind?' The Master said: 'On Mount Beiman (cemetery north of Luoyang) many guests have come, in the boat of the South Sea countless years have passed.'
The Master ascended the Dharma seat and said: 'Virtuous practitioners, those who study must possess the eye of a mendicant monk (nas monk eye, wisdom to distinguish truth from falsehood). If one possesses the eye of a divine monk, one will not be obstructed by Buddha-obstructions (Buddha-avarana, attachment to the Buddha), Patriarch-obstructions (Patriarch-avarana, attachment to the Patriarchs), Bodhi-Nirvana-obstructions (Bodhi-nirvana-avarana, attachment to enlightenment and nirvana), and then one will be free everywhere. Entering water, one will not drown; entering fire, one will not burn; walking on land is like walking on water; walking on water is like walking on land.' After a pause, he said: 'What is the eye of a mendicant monk? If there is someone who understands, come forth and present it to the assembly. I will acknowledge that your study is complete. If not, you will be deceived by the heat of Buddha, Patriarchs, Bodhi, and Nirvana.' The Master struck the Zen platform once and descended.
A monk asked: 'What is the phrase at the opportune moment?' The Master said: 'The arrow has left the string and cannot be found; wearing boots and a hat, one wanders in the sea.'
Question: 'What is directly perceived Bodhi (Pratyaksha-bodhi)?' The Master said: 'The cold wind blows on the face like a knife, adding frost to snow.'
Question: 'What is the Immovable One (Acala)?' The Master said: 'Clearly present, yet people do not recognize it; offerings are made, but few understand.'
Question: 'The myriad dharmas return to one; where does the one return?' The Master said: 'Before the Five Phoenix Tower, various performances are presented; beneath a thousand pine trees, birds sing.'
Question: 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mind-free person of the Way. What fault do the hundreds of thousands of Buddhas have? What virtue does the mind-free person of the Way have?' The Master said: 'When the yang energy arises, there is no hard ground; when the ice melts and the snow disappears, everything ceases.'
Question: 'When speech is cut off, light naturally appears; names and concepts are accessible everywhere.'
【English Translation】 English version Question: 'The light rushes towards the Big Dipper, entering the clouds. What happens after the grinding?' The Master said: 'Entering the water, there is silent stillness.'
Question: 'If one does not understand the discriminating wisdom (Vijnana-bheda-jnana), how can one be without doubt?' The Master said: 'Making oneself into a dusty traveler, not recognizing true gold, one toils in vain.'
Question: 'How should one cultivate diligently throughout the twelve periods of the day?' The Master said: 'Do not seek the moon in the water; the full moon touches the eyes.' Disciple: 'What can the student do if they still cannot see it?' The Master said: 'Break through your skull.'
Question: 'What were Manjusri (wisdom personified) and Vimalakirti (a famous lay Buddhist) discussing?' The Master said: 'On a night without sweet rain, a stone woman lights a lamp.'
Question: 'What happens when using the mind to use the mind?' The Master said: 'On Mount Beiman (cemetery north of Luoyang) many guests have come, in the boat of the South Sea countless years have passed.'
The Master ascended the Dharma seat and said: 'Virtuous practitioners, those who study must possess the eye of a mendicant monk (nas monk eye, wisdom to distinguish truth from falsehood). If one possesses the eye of a divine monk, one will not be obstructed by Buddha-obstructions (Buddha-avarana, attachment to the Buddha), Patriarch-obstructions (Patriarch-avarana, attachment to the Patriarchs), Bodhi-Nirvana-obstructions (Bodhi-nirvana-avarana, attachment to enlightenment and nirvana), and then one will be free everywhere. Entering water, one will not drown; entering fire, one will not burn; walking on land is like walking on water; walking on water is like walking on land.' After a pause, he said: 'What is the eye of a mendicant monk? If there is someone who understands, come forth and present it to the assembly. I will acknowledge that your study is complete. If not, you will be deceived by the heat of Buddha, Patriarchs, Bodhi, and Nirvana.' The Master struck the Zen platform once and descended.
A monk asked: 'What is the phrase at the opportune moment?' The Master said: 'The arrow has left the string and cannot be found; wearing boots and a hat, one wanders in the sea.'
Question: 'What is directly perceived Bodhi (Pratyaksha-bodhi)?' The Master said: 'The cold wind blows on the face like a knife, adding frost to snow.'
Question: 'What is the Immovable One (Acala)?' The Master said: 'Clearly present, yet people do not recognize it; offerings are made, but few understand.'
Question: 'The myriad dharmas return to one; where does the one return?' The Master said: 'Before the Five Phoenix Tower, various performances are presented; beneath a thousand pine trees, birds sing.'
Question: 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mind-free person of the Way. What fault do the hundreds of thousands of Buddhas have? What virtue does the mind-free person of the Way have?' The Master said: 'When the yang energy arises, there is no hard ground; when the ice melts and the snow disappears, everything ceases.'
Question: 'When speech is cut off, light naturally appears; names and concepts are accessible everywhere.'
時如何 師云。金身紉不出。入水寂無聲 問。一真含法界時如何 師云。一點無為水。千江日夜流。
問。如何是道場中之師子 師云。哮吼一聲天地合。十方世界絕知音。
問。兩刃交鋒時如何 師云。夜半子特親下手 學云。天曉事又如何 師云。一任你卜度。
問。如何是文殊劍 師云。三尺雪光青霄外。四郊塵影罷來戈。
問。華藏海中獨遊時如何 師云。海岸孤絕處。堂堂人不知 學云。知后時如何 師云。方見本來身 問。王道與法道相去幾何 師云。云行雨密。水急波生 學人不會。未審如何 師云。水流歸海。人臥千峰 問。如何是般若用 師云。天魔膽裂。外道心摧。
問。如何是學人立身處 師云。十字街頭人不顧。千株松下任風吹。
問。不與萬法為侶。復是何人 師云。我擬向汝道。只恐人不信 學云。便請 師便喝 學人禮拜 師便打。
問。如何是密室中事 師云。分明記取。舉似後人。
問。如何是鏌鎁劍 師云。七星光彩轉天河。截斷毗盧海市波 學云。莫便是也無 師云。同瞽瞳人不可知 學人禮拜 師吁吁。
問。如何是截人之機 師云。十字路頭明顯示。一心無異更無差 學云。莫便是也無 師云。切鬚子細。不
【現代漢語翻譯】 現代漢語譯本：問：『那時如何？』師父說：『金身也無法縫紉出來，入水后寂靜無聲。』問：『一真含法界（Eka-satya dharmadhatu，指唯一的真如包含整個法界）時如何？』師父說：『一點無為水，千江日夜流。』 問：『如何是道場中的獅子？』師父說：『哮吼一聲天地合，十方世界絕知音。』 問：『兩刃交鋒時如何？』師父說：『夜半子時親下手。』學人問：『天亮后又如何？』師父說：『一任你卜度。』 問：『如何是文殊劍（Manjusri sword，文殊菩薩的智慧之劍）？』師父說：『三尺雪光青霄外，四郊塵影罷來戈。』 問：『華藏海（Avatamsaka sea，指《華嚴經》所描述的清凈莊嚴的世界）中獨遊時如何？』師父說：『海岸孤絕處，堂堂人不知。』學人問：『知后時如何？』師父說：『方見本來身。』問：『王道與法道相去幾何？』師父說：『云行雨密，水急波生。』學人不會，問：『未審如何？』師父說：『水流歸海，人臥千峰。』問：『如何是般若（Prajna，智慧）用？』師父說：『天魔膽裂，外道心摧。』 問：『如何是學人立身處？』師父說：『十字街頭人不顧，千株松下任風吹。』 問：『不與萬法為侶，復是何人？』師父說：『我擬向汝道，只恐人不信。』學人說：『便請。』師父便喝，學人禮拜，師父便打。 問：『如何是密室中事？』師父說：『分明記取，舉似後人。』 問：『如何是鏌鎁劍（Moye sword，古代名劍）？』師父說：『七星光彩轉天河，截斷毗盧（Vairocana，佛的法身）海市波。』學人問：『莫便是也無？』師父說：『同瞽瞳人不可知。』學人禮拜，師父吁吁。 問：『如何是截人之機？』師父說：『十字路頭明顯示，一心無異更無差。』學人問：『莫便是也無？』師父說：『切鬚子細。不』
【English Translation】 English version: Question: 'What is it like at that time?' The master said, 'A golden body cannot be sewn together, and it is silent when entering the water.' Question: 'What is it like when the One True Reality contains the Dharmadhatu (Eka-satya dharmadhatu, referring to the one true suchness encompassing the entire Dharmadhatu)?' The master said, 'A drop of non-action water, a thousand rivers flow day and night.' Question: 'What is the lion in the Bodhimanda (Bodhimanda, the place of enlightenment)?' The master said, 'With a roar that shakes heaven and earth, the ten directions of the world are devoid of knowing sounds.' Question: 'What is it like when two blades cross?' The master said, 'At midnight, Zi (referring to a specific time) personally takes action.' The student asked, 'What about after dawn?' The master said, 'Let you speculate as you wish.' Question: 'What is the Manjusri sword (Manjusri sword, the sword of wisdom of Manjusri Bodhisattva)?' The master said, 'Three feet of snowy light beyond the blue sky, the dust shadows of the four suburbs cease the use of spears.' Question: 'What is it like to wander alone in the Avatamsaka sea (Avatamsaka sea, referring to the pure and adorned world described in the Avatamsaka Sutra)?' The master said, 'At the isolated end of the coast, the dignified person does not know.' The student asked, 'What is it like after knowing?' The master said, 'Then one sees the original body.' Question: 'How far apart are the King's Way and the Dharma Way?' The master said, 'Clouds move and rain is dense, water rushes and waves arise.' The student does not understand, asking, 'What is it like?' The master said, 'Water flows to the sea, people lie among a thousand peaks.' Question: 'What is the use of Prajna (Prajna, wisdom)?' The master said, 'Heavenly demons are terrified, and heretics are disheartened.' Question: 'What is the student's place to stand?' The master said, 'No one cares at the crossroads, let the wind blow under a thousand pine trees.' Question: 'Not associating with the myriad dharmas, who is it?' The master said, 'I intend to tell you, but I fear people will not believe.' The student said, 'Please do.' The master then shouted, the student bowed, and the master then struck. Question: 'What is the matter in the secret chamber?' The master said, 'Clearly remember it, and tell it to future generations.' Question: 'What is the Moye sword (Moye sword, a famous ancient sword)?' The master said, 'The starlight turns the Milky Way, cutting off the mirage waves of Vairocana (Vairocana, the Dharmakaya of the Buddha).' The student asked, 'Could that be it?' The master said, 'It is unknowable to those with blind pupils.' The student bowed, and the master sighed. Question: 'What is the mechanism for cutting people off?' The master said, 'It is clearly displayed at the crossroads, one mind is without difference or error.' The student asked, 'Could that be it?' The master said, 'You must be careful. Not'
得錯會。
問。直截一路。請師速道 師云。擬心隔千里。玄玄任意看 學云。恁么則親切去也 師云。每年逢一度。萬代盡傳名。
師才見僧來。豎起拂子 僧便喝 師云。瞎 僧又喝。 師便打。
師又見一僧。豎起拂子 僧不顧 師便打。
師又云。總似今日。曹溪一路平沈。便下座。
師上堂云。本來無事。不得生事。行為道場。立為佛事。坐為禪定。
時有僧問。如何是佛 師便打。
又有僧問。如何是佛法大意 師亦打。
又有僧問。如何是祖師西來意 師亦打。
師又云。大眾。者個僧有過無過。若道有過。過在什麼處。若道無過。為什麼打他。且作么生商量。知有者。出來對眾道看。要知親切。若道不得。虛過平生。良久。打禪床一下。便下座。
天聖廣燈錄卷第二十三 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十四 ［宋碑］
郢州大陽山堅禪師
在靈泉。入室。靈泉問云。你從什麼處來 師云。僧堂里來 泉云。你為什麼不筑著露柱。師于言下省悟。
有僧問。如何是玄旨 師云。壁上掛錢財。
問。如何是無相道場 師云。佛殿里懸幡。
問。
【現代漢語翻譯】 現代漢語譯本 得錯會。 問：直截了當說，請老師快速開示！ 師說：心生擬議，便相隔千里，玄妙之處，任你隨意去看。 學人說：這樣說來，便是親切的體悟了？ 師說：每年都逢到一次，萬代都在傳揚名聲。 禪師剛看到僧人來，便豎起拂塵。 僧人便喝斥。 禪師說：瞎了眼！ 僧人又喝斥。 禪師便打。 禪師又看到一個僧人，豎起拂塵。 僧人不理會。 禪師便打。 禪師又說：總像今天這樣，曹溪（Caoxi）一路徹底沉寂。便下座。 禪師上堂說法：本來就沒事，不要自找麻煩。行為就是道場，立身就是佛事，坐著就是禪定。 當時有僧人問：什麼是佛？（Fo） 禪師便打。 又有僧人問：什麼是佛法（Fo-dharma）的大意？ 禪師也打。 又有僧人問：什麼是祖師西來意？（Zushi Xilai Yi，Bodhidharma's intention in coming from the West） 禪師也打。 禪師又說：各位，這個僧人有過錯還是沒有過錯？如果說有過錯，過錯在哪裡？如果說沒有過錯，為什麼要打他？你們打算怎麼商量？知道的人，出來當著大家說看。想要知道親切的體悟，如果說不出來，就虛度一生。良久，打禪床一下，便下座。 《天聖廣燈錄》卷第二十三 《卍新續藏》第 78 冊 No. 1553 《天聖廣燈錄》 《天聖廣燈錄》卷第二十四 ［宋碑］ 郢州大陽山堅禪師 在靈泉（Lingquan Temple）。入室請法。靈泉問：你從什麼地方來？ 禪師說：從僧堂里來。 靈泉說：你為什麼不撞到露柱？禪師在言下省悟。 有僧人問：什麼是玄妙的宗旨？ 禪師說：墻壁上掛著錢財。 問：什麼是無相道場？（Wuxiang Daochang，Formless Bodhimanda） 禪師說：佛殿里懸掛幡旗。 問：
【English Translation】 English version De Cuo Hui. Asked: Directly and straightforwardly, please, Master, quickly instruct! The Master said: If the mind arises with deliberation, it is separated by a thousand miles. The profound mystery is for you to see as you wish. The student said: In that case, is it intimate realization? The Master said: Every year it is encountered once, and its name is transmitted for myriad generations. As soon as the Chan Master saw a monk coming, he raised his whisk. The monk then shouted. The Master said: Blind! The monk shouted again. The Master then struck. The Master again saw a monk and raised his whisk. The monk ignored it. The Master then struck. The Master also said: If it's all like today, the Caoxi (Caoxi) path is completely submerged. Then he descended from his seat. The Master ascended the hall and said: Originally there is nothing, do not create trouble. Action is the Bodhimanda, establishing is Buddha-work, sitting is Chan-samadhi. At that time, a monk asked: What is Buddha? (Fo) The Master then struck. Another monk asked: What is the great meaning of the Buddha-dharma? (Fo-dharma) The Master also struck. Another monk asked: What is the meaning of the Patriarch's coming from the West? (Zushi Xilai Yi, Bodhidharma's intention in coming from the West) The Master also struck. The Master also said: Everyone, does this monk have faults or not? If you say he has faults, where are the faults? If you say he has no faults, why did I strike him? How do you intend to discuss this? Those who know, come out and say it before everyone. If you want to know intimate realization, if you cannot say it, you will waste your life. After a long pause, he struck the meditation platform once and descended from his seat. Tiansheng Guangdeng Lu, Volume 23 Wan Xu Zang, Volume 78, No. 1553, Tiansheng Guangdeng Lu Tiansheng Guangdeng Lu, Volume 24 [Song Stele] Chan Master Jian of Mount Dayang in Yingzhou At Lingquan (Lingquan Temple). Entering the room. Lingquan asked: Where do you come from? The Master said: From the monks' hall. Lingquan said: Why didn't you bump into the exposed pillar? The Master awakened upon hearing these words. A monk asked: What is the profound principle? The Master said: Money and wealth are hanging on the wall. Asked: What is the Formless Bodhimanda? (Wuxiang Daochang, Formless Bodhimanda) The Master said: Banners are hanging in the Buddha hall. Asked:
不借時機用。如何話祖宗 師云。老鼠咬腰帶。
問。如何是真中真 師云。十字街頭泥佛子。
因僧請益法身。師有頌。
扶桑出日頭 黃河輥底流 六六三十六 陜府出鐵牛
襄州石門山遵禪師
上堂。僧問。古人道。大悲院裡有齋。意旨如何 師云。石人滿面血。山草運無根。
問。如何是石門境 師云。石朵山前無異路。清涼河深徹底看 進云。如何是境中人 師云。樂界鼓聲連夜響。牧牛童子唱巴歌。
問。如何是佛 師云。王宮降誕人皆仰。四八端嚴為后時 進云。恁么則靈山非的意。雪嶺有知音 師云。鳥道玄玄無草礙。一輪明月正當軒。
荊門軍上泉院古禪師
因看華嚴經。一日。擲卷在地。云。黃面老漢得恁么多口。從茲曉悟。
后參廣德。乃為印可。
師開堂日。有僧問云。師唱誰家曲。宗風嗣阿誰 師云。萬同一點子。普潤遍娑婆。
問。如何是大道之源 師云。簾內有君當正位。殿前四相盡朝儀 進云。恁么即一滴不離毗盧界。萬派朝宗不二門 師云。四塞罷戈齊拱手。十方共賀大平年。
問。如何是祖師西來意 師云。梁王殿上不來往。魏國終歸只履西。
鼎州梁山巖禪師
上堂。僧
【現代漢語翻譯】 現代漢語譯本 不借用任何時機。如何談論祖師的禪法？ 禪師說：『老鼠咬腰帶。』 問：如何是真中真？ 禪師說：『十字街頭的泥菩薩。』 有僧人向禪師請教法身（Dharmakaya，佛的法性之身）。禪師作偈： 『扶桑（Fusang，傳說中的東方神樹）升起太陽，黃河在河底倒流，六六三十六，陜府（Shanfu，地名）出鐵牛。』 襄州（Xiangzhou，地名）石門山（Shimenshan，山名）遵禪師 禪師上堂說法。有僧人問：『古人說：大悲院（Dabei Temple，寺廟名）里有齋飯。』意旨如何？ 禪師說：『石人滿面血，山草沒有根也能生長。』 問：如何是石門（Shimen，地名）的境界？ 禪師說：『石朵山（Shiduo Mountain，山名）前沒有別的路，清涼河（Qingliang River，河流名）深，徹底看清。』 僧人進一步問：如何是境界中的人？ 禪師說：『樂界（Lokadhatu，快樂的世界）的鼓聲連夜響，牧牛童子唱著巴歌（Ba song，地方歌曲）。』 問：如何是佛？ 禪師說：『佛陀降生在王宮，人人都仰望，四八相好莊嚴是後來的事。』 僧人進一步說：『如此說來，靈山（Vulture Peak，釋迦牟尼說法之地）不是真正的意思，雪嶺（Snow Mountain，喜馬拉雅山）有知音。』 禪師說：『鳥道玄妙沒有草的阻礙，一輪明月正當空。』 荊門軍（Jingmen Army，古代軍事單位）上泉院（Shangquan Temple，寺廟名）古禪師 禪師因為看《華嚴經》（Avatamsaka Sutra，佛教經典）。有一天，把經書扔在地上，說：『黃面老漢（指佛陀）這麼多話！』從此開悟。 後來參訪廣德禪師，得到印可。 禪師開堂說法時，有僧人問：『禪師唱的是誰家的曲調？ 宗風繼承的是誰？』 禪師說：『萬法同源於一點，普潤遍及娑婆世界（Sahā world，我們所居住的這個世界）。』 問：如何是大道之源？ 禪師說：『簾內有君王端坐在正位，殿前四相（Four Ministers，指輔佐君王的四位大臣）都來朝拜。』 僧人進一步說：『如此說來，一滴水也不離開毗盧遮那佛（Vairocana，佛名）的法界，萬千支流匯歸於不二之門。』 禪師說：『四方邊境停止戰爭，一起拱手，十方共同慶賀太平之年。』 問：如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的目的）？ 禪師說：『梁武帝（Emperor Wu of Liang，中國皇帝）的殿上沒有來往，魏國（Wei Kingdom，中國古代國家）最終只留下了一隻鞋子西去。』 鼎州（Dingzhou，地名）梁山（Liang Mountain，山名）巖禪師 禪師上堂說法。僧人...
【English Translation】 English version Do not borrow opportunities. How to talk about the Patriarchs? The Master said: 'The mouse bites the belt.' Question: What is the true of the true? The Master said: 'A mud Buddha at the crossroads.' A monk asked the Master for instruction on the Dharmakaya (the Dharma body of the Buddha). The Master composed a verse: 'The sun rises from Fusang (a mythical tree in the East), the Yellow River flows upside down at the bottom, six sixes are thirty-six, Shanfu (place name) produces iron oxen.' Zen Master Zun of Shimenshan (Stone Gate Mountain) in Xiangzhou (place name) The Master ascended the hall to preach. A monk asked: 'The ancients said: There is a vegetarian meal in Dabei Temple (Great Compassion Temple). What is the meaning?' The Master said: 'Stone men are covered in blood, mountain grass grows without roots.' Question: What is the realm of Shimen (Stone Gate)? The Master said: 'There is no other road in front of Shiduo Mountain (Stone Flower Mountain), the Qingliang River (Clear Cool River) is deep, see it through.' The monk further asked: What is the person in the realm? The Master said: 'The sound of drums in the Lokadhatu (world of joy) resounds all night, the cowherd sings Ba songs (local songs).' Question: What is Buddha? The Master said: 'The Buddha was born in the royal palace, everyone looks up to him, the thirty-two marks and eighty minor characteristics are later matters.' The monk further said: 'In that case, Vulture Peak (where Shakyamuni preached) is not the true meaning, Snow Mountain (Himalayas) has a confidant.' The Master said: 'The bird path is mysterious and unobstructed by grass, a bright moon is right in the sky.' Zen Master Gu of Shangquan Temple (Upper Spring Temple) in Jingmen Army (ancient military unit) The Master, because of reading the Avatamsaka Sutra (Flower Garland Sutra). One day, he threw the scripture on the ground and said: 'The old man with the yellow face (referring to the Buddha) has so much to say!' From then on, he became enlightened. Later, he visited Zen Master Guangde and was approved. When the Master opened the hall to preach, a monk asked: 'Whose tune is the Master singing? Whose lineage does the Dharma tradition inherit?' The Master said: 'The myriad dharmas have the same origin in one point, universally benefiting the Sahā world (this world we live in).' Question: What is the source of the Great Path? The Master said: 'Inside the curtain, there is a king sitting in the correct position, the Four Ministers (referring to the four ministers assisting the king) in front of the palace all come to pay homage.' The monk further said: 'In that case, a drop of water does not leave the Dharmadhatu (Dharma Realm) of Vairocana (Buddha's name), the myriad streams converge at the non-dual gate.' The Master said: 'The borders in all directions cease fighting, and together they bow their hands, the ten directions jointly celebrate the year of great peace.' Question: What is Bodhidharma's intention in coming from the West? The Master said: 'There is no coming and going in Emperor Wu of Liang's (Chinese Emperor) palace, the Wei Kingdom (ancient Chinese state) ultimately only left one shoe going west.' Zen Master Yan of Liang Mountain (Beam Mountain) in Dingzhou (place name) The Master ascended the hall to preach. A monk...
問。師今出世。有何祥瑞 師云。家山無異草。靈苗遍地生 進云。恁么則法界蒙恩。人天有賴 師云。言不幹典。非君子所談。
問。如何是梁山境 師云。云峰千載秀。華木四時春 進云。如何是境中人 師云。巖前樵父頻招手。大家齊和太平歌。
問。如何是佛 師云。巍巍不顯三身相。超然豈與見聞同。
問。如何是祖師西來意 師云。新羅附子。蜀地當歸。
潭州云巖山清眺禪師
上堂。僧問。四眾齊臨于寶座。請師方便為提撕 師云。巴歌雖有韻。只恐和人稀 進云。為什麼如此 師云。宮商不入異人耳。從來妙旨少知音。
問。如何是和尚家風 師云。千年永雪上。靈枝萬古春 進云。未審客來。將何祗待 師云。琉璃缽盛無米飯。云堂大會不來人。
問。如何是恁么去底人 師云。登玄無異路。終不暫回頭 進云。如何是恁么來底人 師云。金鳳銜花離玉洞。木馬懷胎半夜歸 進云。如何是不來不去底人 師云。白雲橫谷口。樵子夜忘家。
澧州藥山第十二世利昱禪師
開堂日。拈香示眾云。此一瓣香。不從天得。不從地來。不從十方而至。大眾。且道從什麼處來。三十年後不得錯舉。便燒香升座。
時有僧問。師唱誰家曲。宗風嗣
【現代漢語翻譯】 問：禪師您現在出世，有什麼祥瑞之兆？ 師答：家鄉的山沒有奇異的草木，靈妙的苗遍地生長。 僧人進一步問：這樣說來，那麼整個法界都蒙受恩澤，人天都有所依靠了？ 師答：說的話不符合經典，不是君子應該談論的。
問：什麼是梁山的境界？ 師答：雲霧繚繞的山峰千年秀麗，美好的樹木四季常春。 僧人進一步問：什麼是境界中的人？ 師答：巖石前的樵夫頻繁地招手，大家一起唱著太平歌。
問：什麼是佛（Buddha）？ 師答：高大莊嚴而不顯現三身之相，超然物外豈能與見聞相同。
問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？ 師答：新羅的附子（Aconitum），蜀地的當歸（Angelica sinensis）。
潭州云巖山清眺禪師
上堂說法。僧人問：四眾弟子都來到寶座前，請禪師方便開示。 師答：巴地的歌雖然有韻味，只恐怕很少有人能合唱。 僧人進一步問：為什麼會這樣呢？ 師答：高雅的宮廷音樂不入異人的耳朵，自古以來精妙的旨意很少有知音。
問：什麼是和尚的家風？ 師答：千年冰雪之上，靈妙的樹枝萬古長春。 僧人進一步問：不知道有客人來，將用什麼來招待？ 師答：琉璃缽里盛著沒有米的飯，云堂大會沒有人來。
問：什麼是這樣離去的人？ 師答：進入玄妙之境沒有不同的道路，始終不會暫時回頭。 僧人進一步問：什麼是這樣到來的人？ 師答：金色的鳳凰銜著花離開玉洞，木頭做的馬懷著胎半夜歸來。 僧人進一步問：什麼是不來不去的人？ 師答：白雲橫亙在山谷口，樵夫夜晚忘記回家。
澧州藥山第十二世利昱禪師
開堂之日，拈起一炷香向大眾展示說：這一瓣香，不是從天上得來的，不是從地上來的，不是從十方而至的。各位，且說它是從什麼地方來的？三十年後不要錯誤地回答。說完便燒香升座。
當時有僧人問：禪師您唱的是誰家的曲調？宗風繼承的是誰的？
【English Translation】 Question: Now that the master has appeared in the world, what auspicious signs are there? Master's answer: The mountains of home have no strange grasses, and spiritual seedlings grow all over the ground. Further question: In that case, the entire Dharma realm receives grace, and humans and gods have something to rely on? Master's answer: Words that do not conform to the classics are not what a gentleman should discuss.
Question: What is the realm of Liangshan (Mount Liang)? Master's answer: Cloud-shrouded peaks are beautiful for a thousand years, and beautiful trees are evergreen in all four seasons. Further question: What are the people in the realm? Master's answer: The woodcutter in front of the rock frequently waves his hand, and everyone sings the song of peace together.
Question: What is Buddha (Buddha)? Master's answer: Majestic and not revealing the three bodies, transcendent and not the same as what is seen and heard.
Question: What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West)? Master's answer: Korean aconite (Aconitum), Sichuan angelica (Angelica sinensis).
Zen Master Qing Tiao of Yunyan Mountain in Tanzhou
Giving a lecture. A monk asked: The four assemblies have all come to the precious seat, please master conveniently enlighten us. Master's answer: Although the Ba song has rhythm, I'm afraid few people can sing along. Further question: Why is this so? Master's answer: Elegant court music does not enter the ears of strangers, and since ancient times, subtle meanings have had few confidants.
Question: What is the family style of the abbot? Master's answer: On a thousand years of eternal snow, spiritual branches are evergreen for ten thousand ages. Further question: I don't know when a guest comes, what will you use to entertain them? Master's answer: A glass bowl contains rice-less rice, and no one comes to the cloud hall assembly.
Question: What is a person who leaves in this way? Master's answer: There is no different path to entering the mysterious realm, and one will never temporarily turn back. Further question: What is a person who comes in this way? Master's answer: The golden phoenix holds flowers and leaves the jade cave, and the wooden horse returns home with a fetus in the middle of the night. Further question: What is a person who neither comes nor goes? Master's answer: White clouds lie across the mouth of the valley, and the woodcutter forgets to go home at night.
Zen Master Li Yu, the twelfth generation of Yaoshan in Lizhou
On the day of the opening of the hall, he picked up a stick of incense and showed it to the crowd, saying: This petal of incense does not come from heaven, does not come from earth, and does not come from the ten directions. Everyone, tell me, where does it come from? Do not answer incorrectly thirty years later. After speaking, he burned incense and ascended the seat.
At that time, a monk asked: Whose tune are you singing, master? Whose lineage are you inheriting?
阿誰 師云。幸自不曾翹足贊。時人剛道見底沙 進云。恁么上來。乞師端的 師云。靈光迥透青霄外。人天徒自見分拏。
問。外無所求。內無所依時如何 師云。青天白日 進云。知者已知。未知者如何領解 師云。三十年後。
問。如何是祖師西來意 師云。何不問自己意 學云。如何是自己意 師云。剩著茶。少著水。
師上堂云。山河大地．日月星辰與諸上座同生。三世諸佛與諸上座同參。三藏聖教與諸上座同時。還信得及么。若也信得及。陜府鐵牛吞卻乾坤。雖然如是。被法身礙卻。轉身不得。順知有出身之路。作么生是諸上座出身之路。道。道。良久。云。若道不得。永沈苦海。珍重。 僧問。格外之談。乞師垂示 師云。要道也不難 學云。恁么則萬仞碧潭。許垂一線也 師云。大眾笑你。
澧州牧于衙內白蓮亭上會諸尊宿。折花供養。請師說法。
時有俗官問。如何是瀾浦境 師云。此是白蓮亭 進云。如何是境中人 師云。牧牛童子橫吹笛。野老溪邊和不齊。
師乃云。昔日須菩提。巖中宴坐。梵天雨華讚歎。須菩提問。空中讚歎。復是何人。梵天云。我是梵天。提云。云何讚歎。梵云。我見尊者善說般若。提云。我于般若未曾說著一字。梵云。尊者無說
。我乃無聞。無說無聞。是真說般若。
師云。梵天恁么道。還稱得須菩提意也無。直然無言無說。不涉視聽。猶是涅槃高塹。解脫深坑。若是藥山。又且不然。文殊按劍。石人膽戰。木女心驚。久滯諸官．尊宿．和尚。伏惟珍重。
師上堂云。古人道。上來時薦取。下去時薦取。僧堂．茶堂里時薦取。藥山即不然。上來也不用薦。下去也不用薦。僧堂．茶堂里也不用薦。為甚如此。本自無瘡。勿傷之也。珍重。
師因僧入室請益。南泉問僧。從什麼處來 云。魯祖來 泉云。魯祖有何言句接人 云。才見僧來便面壁 泉云。我尋常向僧道。佛來出世時會取。黑豆未生芽時會取。尚自不得一人半人。你恁么。驢年去 師乃與頌曰。
魯祖面壁如何 世上仙陀幾個 不因禪子跨戶 大似因風吹火 南泉黑豆未生時 喃喃終是泄天機 休向未生全曉悟 日出東方月落西
𣇄州羅紋得珍山主
師受梁山密旨。梁山嘗謂曰。子今生緣薄。不得出世。
師后遁跡。常好坐禪。四季剃頭。一食而已。
有僧問。十二時中以何為坐 師云。你什麼處見他。
問。梁山先師遷化往什麼處 師云。撲破鈍雞子。飛卻鳳凰兒 進云。畢竟歸何處 師云。青山常岌岌。
【現代漢語翻譯】 現代漢語譯本：我乃無聞，無說無聞，這才是真正宣說般若（prajna，智慧）的境界。
藥山（Yaoshan，禪師名號）說道：梵天（Brahmā，印度教神祇）這樣說，是否符合須菩提（Subhuti，佛陀弟子）的本意呢？直接達到無言無說，不涉及視覺和聽覺的境界，仍然是涅槃（Nirvana，佛教術語，指解脫）的高聳壁壘，解脫的深深陷阱。如果是藥山，就不會這樣。文殊菩薩（Manjusri，象徵智慧的菩薩）揮動寶劍，石人也會嚇破膽，木頭女子也會心驚膽戰。各位久居官位的尊宿、和尚們，請多多保重。
藥山禪師上堂說法：古人說，上來時要領會，下去時也要領會，在僧堂、茶堂里也要領會。藥山我卻不這樣認為，上來時也不用領會，下去時也不用領會，在僧堂、茶堂里也不用領會。為什麼這樣呢？因為本來就沒有瘡，不要自己去傷害它。請各位珍重。
有僧人入室向藥山禪師請教。南泉禪師（Nanquan，禪師名號）問那個僧人：『你從哪裡來？』僧人回答：『從魯祖（Luzu，禪師名號）那裡來。』南泉禪師問：『魯祖有什麼言語來接引人？』僧人回答：『才見到僧人來，就面壁。』南泉禪師說：『我平時對僧人說，佛出世時要領會，黑豆還沒生芽時就要領會，尚且還找不到一個像樣的人，你這樣，要到驢年才能明白！』藥山禪師於是作頌說：
魯祖面壁怎麼樣？世上有幾個仙陀（xiantuo，指有智慧的人）？如果不因為禪子跨入門檻，就好像因風吹火一樣。 南泉禪師說黑豆未生時就要領會，喃喃自語終究是泄露了天機。 不要在未生時就完全曉悟，太陽從東方升起，月亮向西邊落下。
𣇄州羅紋（Luozhou Luowen，地名）得到珍山（Zhenshan，山名）山主之位。
藥山禪師接受了梁山（Liangshan，山名）的秘密旨意。梁山禪師曾經對他說：『你今生因緣淺薄，不能出世弘法。』
藥山禪師後來隱遁起來，常常喜歡坐禪，一年四季都剃頭，每天只吃一頓飯。
有僧人問：『十二時辰中以什麼為坐禪？』藥山禪師說：『你在什麼地方見到它？』
問：『梁山先師遷化后往哪裡去了？』藥山禪師說：『打破遲鈍的雞蛋，讓鳳凰飛走。』僧人追問：『最終歸向何處？』藥山禪師說：『青山永遠高聳。』
【English Translation】 English version: I am without hearing, without speaking and without hearing. This is the true expression of prajna (wisdom).
Yaoshan (name of a Chan master) said: Does Brahma (a Hindu deity) speak in such a way that it accords with Subhuti's (a disciple of the Buddha) intention? Directly reaching the state of no words and no speech, not involving sight and hearing, is still the high fortress of Nirvana (a Buddhist term, referring to liberation), the deep pit of liberation. If it were Yaoshan, it would not be like this. Manjusri Bodhisattva (symbolizing wisdom) brandishes his sword, the stone man would be frightened, and the wooden woman would be shocked. Venerable elders and monks who have been in official positions for a long time, please take care.
Chan Master Yaoshan ascended the hall to preach: The ancients said, 'Grasp it when ascending, grasp it when descending, grasp it in the monks' hall and the tea hall.' I, Yaoshan, do not think so. There is no need to grasp it when ascending, no need to grasp it when descending, and no need to grasp it in the monks' hall and the tea hall. Why is this so? Because there is originally no wound, do not injure it yourself. Please cherish this.
A monk entered the room to seek instruction from Chan Master Yaoshan. Chan Master Nanquan (name of a Chan master) asked the monk: 'Where do you come from?' The monk replied: 'From Luzu (name of a Chan master).' Chan Master Nanquan asked: 'What words does Luzu have to receive people?' The monk replied: 'As soon as he sees a monk coming, he faces the wall.' Chan Master Nanquan said: 'I usually say to the monks, 'Understand when the Buddha appears in the world, understand when the black beans have not yet sprouted.' Yet I still cannot find even one decent person. At this rate, you will only understand in the year of the donkey!' Chan Master Yaoshan then composed a verse:
How is Luzu facing the wall? How many xiantuo (referring to wise people) are there in the world? If it were not for the Chan disciple crossing the threshold, it would be like blowing fire with the wind. Nanquan said to understand when the black beans have not yet sprouted, muttering is ultimately revealing the heavenly secrets. Do not fully understand before it sprouts, the sun rises in the east, and the moon sets in the west.
Luozhou Luowen (place name) obtained the position of the mountain master of Zhenshan (mountain name).
Chan Master Yaoshan received the secret decree of Liangshan (mountain name). Chan Master Liangshan once said to him: 'Your karmic connections in this life are shallow, and you cannot appear in the world to propagate the Dharma.'
Chan Master Yaoshan later went into seclusion, often liked to sit in meditation, shaved his head in all four seasons, and only ate one meal a day.
A monk asked: 'What is taken as sitting in meditation during the twelve periods of the day?' Chan Master Yaoshan said: 'Where do you see it?'
Asked: 'Where did the late teacher of Liangshan go after his passing?' Chan Master Yaoshan said: 'Break the dull egg and let the phoenix fly away.' The monk pressed on: 'Where does it ultimately return to?' Chan Master Yaoshan said: 'The green mountains are forever towering.'
流水自茫茫。
問。親切處乞師指示 師云。老僧元是廣南人。
師一日乃述頌一首貼在法堂壁上。
老病龍鍾起坐難 一條杖子不曾閑 幾年空欲歸鄉去 只待臨時摘脫間
師至來春。端然而化焉。
夾山大哥和尚
師初參青林。問。從上諸聖。學人還有分也無 青林據座 師良久 青林雲。會么 師云。不會 青林雲。無子用心處 師于言下大悟 上堂。僧問。如何是佛 師云。涼風颯颯吹人冷。水上浮漚能幾時。
問。如何是道 師云。好大哥。物外獨騎千里象。萬年松下擊全鐘。
問。如何是夾山正主 師云。好大哥。好手順還欒布作。韓先虛望立功勛 僧無語 師云。單雄信解弄棗子木槊。尉遲公隨後喝番歌。
問。如何是和尚家風 師云。好大哥。騎駿馬。驟高樓。鐵鞭指盡胡人路。
馬大王從青林請師。過夾山。王出遠迎 問。如何是祖師西來意 師云。好大哥。御駕六龍平古秀。玉階排仗出金門。
問。月生雲際時如何 師云。好大哥。三個童兒抱華鼓。更莫礙我毬門路。
問。如何是祖師西來意 師云。好大哥。玉印不離天子手。金箱豈可庶人知。
師問。僧頭上金光現。腳下火雲生。巍巍大丈夫。復來有
何事 僧云。特來禮拜和尚 師云。射虎不逢人。鈍置千鈞弩。參堂去。
襄州石門山慧徹禪師
初開堂日。有僧問。師唱誰家曲。宗風嗣阿誰 師云。片云生鳳嶺。樵子處處明。
問。如何是和尚家風 師云。解接無根樹。能桃海底燈 學云。學人不會桃燈意。請師方便接無根 師云。賈島筆頭挑古韻。下手之時誰為分 問。如何是石門境 師云。猿啼山谷韻。木馬正當軒 問。如何是境中人 師云。通身非影像。常日鬧喧喧。
問。一毫未發時如何 師云。羿善不調弓。箭透三江口。
問。如何是佛法大意 師云。三門前松樹。見生見長。
問。正當恁么時。還有師也無 師云。草青青時入洞。華馥馥時回車 問。祖師九年面壁。意旨如何 師云。三山鎖夜月。照破萬家門。
問。從上諸聖。得個什麼便休歇去 師云。見諦無生路。通身舉妙靈。
問。至寶無形。如何得用 師云。素手剔金燈。類顯長天月。
問。遠遠投師。請師便道 師云。猿啼山谷韻。虎嘯野僧吟。
問。如何是和尚深深處 師云。龍巢生鳳卵。端的勿人知 進云。如何是龍巢生鳳卵 師云。帝里穿靴異 進云。如何是端的勿人知 師云。千聖不能測。
問。承教有言
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼事？』 僧人說：『特地來禮拜和尚您。』 慧徹禪師說：『想射虎卻沒遇上人，白白浪費了千鈞之弩。去參堂吧。』
襄州石門山慧徹禪師
初次開堂時，有僧人問：『禪師您唱的是哪一家的曲調？宗風傳承自哪一位祖師？』 慧徹禪師說：『一片雲彩生於鳳嶺，樵夫處處都明白。』
問：『如何是和尚您的家風？』 慧徹禪師說：『能接續沒有根的樹，能從海底取出燈。』 學僧說：『學人我不明白取出海底燈的含義，請禪師方便開示如何接續無根之樹。』 慧徹禪師說：『賈島在筆尖上雕琢古老的韻味，下手之時又有誰來區分呢？』 問：『如何是石門山的境界？』 慧徹禪師說：『猿猴啼叫，山谷迴響著韻律，木馬正對著門前。』 問：『如何是境界中的人？』 慧徹禪師說：『通身沒有影像，卻常常喧鬧不已。』
問：『一毫未發時如何？』 慧徹禪師說：『后羿即使擅長射箭也不去調整弓，箭已穿透三江口。』
問：『如何是佛法的大意？』 慧徹禪師說：『三門前的松樹，眼見著生長。』
問：『正當這樣的時候，還有師父您嗎？』 慧徹禪師說：『草色青青時進入山洞，花香濃郁時調轉車頭。』 問：『祖師達摩九年面壁，意旨如何？』 慧徹禪師說：『三山鎖住夜晚的月亮，照亮萬戶人家的門。』
問：『從前的各位聖賢，得到個什麼便停歇下來？』 慧徹禪師說：『見到真諦，沒有生滅之路，全身都展現著微妙的靈性。』
問：『至寶沒有形狀，如何能夠使用？』 慧徹禪師說：『用素手撥亮金燈，清晰地顯現出長空的月亮。』
問：『遠遠地來投奔禪師，請禪師直截了當地開示。』 慧徹禪師說：『猿猴啼叫，山谷迴響著韻律，老虎嘯叫，野僧吟誦著詩歌。』
問：『如何是和尚您深深的境界？』 慧徹禪師說：『龍巢里生出鳳凰卵，確實沒有人知道。』 僧人追問：『如何是龍巢里生出鳳凰卵？』 慧徹禪師說：『在帝都里穿著靴子很特別。』 僧人追問：『如何是確實沒有人知道？』 慧徹禪師說：『即使是千聖也無法測度。』
問：『承蒙教誨，有言……』
【English Translation】 English version A monk asked: 'What is it?' The monk said: 'I have come specifically to pay respects to you, venerable master.' Zen Master Huiche said: 'Trying to shoot a tiger but not encountering anyone, wasting a thousand-jun crossbow. Go to the meditation hall.'
Zen Master Huiche of Shimenshan (Stone Gate Mountain) in Xiangzhou
On the first day of opening the hall, a monk asked: 'Whose tune does the master sing? Whose ancestral style do you inherit?' Zen Master Huiche said: 'A piece of cloud arises from Fengling (Phoenix Ridge), woodcutters everywhere understand.'
Asked: 'What is the family style of the venerable master?' Zen Master Huiche said: 'Able to connect rootless trees, able to take a lamp from the bottom of the sea.' The student monk said: 'This student does not understand the meaning of taking a lamp from the bottom of the sea. Please, master, conveniently explain how to connect rootless trees.' Zen Master Huiche said: 'Jia Dao (Tang Dynasty poet) carves ancient rhymes at the tip of his brush, who distinguishes when he starts?' Asked: 'What is the realm of Shimen (Stone Gate)?' Zen Master Huiche said: 'Monkeys cry, the mountain valley echoes with rhythm, a wooden horse is right in front of the hall.' Asked: 'What is the person in the realm?' Zen Master Huiche said: 'The whole body is without image, yet it is always noisy and bustling.'
Asked: 'What is it like when a hair has not yet been emitted?' Zen Master Huiche said: 'Even if Yi (legendary archer) is good at archery, he doesn't adjust his bow; the arrow penetrates the three rivers' mouths.'
Asked: 'What is the great meaning of the Buddha-dharma?' Zen Master Huiche said: 'The pine tree in front of the three gates, visibly growing.'
Asked: 'Right at this moment, is there still a master?' Zen Master Huiche said: 'Entering the cave when the grass is green, turning the carriage around when the flowers are fragrant.' Asked: 'What was the intention of Bodhidharma facing the wall for nine years?' Zen Master Huiche said: 'Three mountains lock the night moon, illuminating the doors of ten thousand families.'
Asked: 'What did all the sages of the past obtain that they then ceased?' Zen Master Huiche said: 'Seeing the truth, there is no path of birth and death, the whole body manifests wondrous spirituality.'
Asked: 'The supreme treasure is formless, how can it be used?' Zen Master Huiche said: 'Using bare hands to trim the golden lamp, clearly revealing the moon in the vast sky.'
Asked: 'Coming from afar to seek the master, please, master, speak directly.' Zen Master Huiche said: 'Monkeys cry, the mountain valley echoes with rhythm, tigers roar, wild monks chant poems.'
Asked: 'What is the venerable master's deep place?' Zen Master Huiche said: 'A phoenix egg is born in a dragon's nest, truly no one knows.' The monk pressed: 'What is a phoenix egg born in a dragon's nest?' Zen Master Huiche said: 'Wearing boots in the imperial capital is unusual.' The monk pressed: 'What is truly no one knows?' Zen Master Huiche said: 'Even a thousand sages cannot fathom it.'
Asked: 'Receiving your teaching, there is a saying...'
。不在內。不在外。不在中間。未審在什麼處 師云。三年一閏。九月重陽 問。和尚燒由。還有過也無 師云。龍吟霧起江河靜。虎嘯風生萬里閑。
問。路逢達道人。不將語默對。將什麼對 師云。斫額無觀日。沉吟理趣圓 進云。如何是沈呤理趣圓。 師云。被阇梨致此一問。直得霢霂汗流。
問。多子塔前。是有言說。是無言說 師云。無言木自異。滔滔天下傳。
問。如何是鳳凰山 師云。突屼侵天際。龍盤鳳舞城 學云。如何是山中人 師云。朝看雲霧起。暮聽子規啼。
問。如何是有語中無語 師云。滿口道不著 學云。如何是無語中有語 師云。寂然機不停。
問。不起思念。如何請益 師云。木人登機織。石女夜拋梭。
問。如何是三乘教外別傳一句 師云。東村王老夜燒錢。
問。如何是禪非意想 師云。要道便道。
問。如何是道絕功勛 師云。浩然不隱的。橫身物外閑。
問。學人貧虛。請師濟贍 師云。開門無一物。到者不空回。
問。如何是無上性海 師云。龍日雨霏霏。江河流不盡。
問。的的玄微。如何得用 師云。激水浪頭金。澄潭波里月。
問。如何是無縫塔 師云。龍渡碧潭含朗月。今來一句對
【現代漢語翻譯】 現代漢語譯本： 問：不在內，不在外，不在中間，那麼請問在什麼地方？ 師父說：三年一閏，九月重陽。 問：和尚您燒香，還有過失嗎？ 師父說：龍吟霧起，江河平靜；虎嘯風生，萬里安閑。
問：路上遇到得道之人，不以言語或沉默相對，那用什麼相對？ 師父說：砍額頭也看不到太陽，沉吟體會其中道理才能圓滿。 （學人）進一步問：如何是沉吟體會其中道理才能圓滿？ 師父說：被你這一問，直嚇得我汗流浹背。
問：多子塔前，是有言說，還是無言說？（多子塔：一種佛塔，通常與祈求子嗣有關） 師父說：無言之木自然與衆不同，其道理滔滔不絕地在天下流傳。
問：如何是鳳凰山？（鳳凰山：山名，常用於指代寺廟或修行場所） 師父說：山勢高聳入雲霄，龍盤旋，鳳凰飛舞在城中。 學人問：如何是山中人？ 師父說：早晨看雲霧升起，傍晚聽杜鵑啼叫。
問：如何是有語中無語？ 師父說：滿口也說不出來。 學人問：如何是無語中有語？ 師父說：寂靜無聲，但機鋒不停。
問：不起思念，如何請教？ 師父說：木頭人登上織布機織布，石女夜晚拋梭。
問：如何是三乘教外別傳一句？（三乘教：指聲聞乘、緣覺乘、菩薩乘，佛教的三種修行途徑） 師父說：東村王老頭夜裡燒紙錢。
問：如何是禪非意想？（禪：指禪定，一種冥想修行方式） 師父說：要說就直接說。
問：如何是道絕功勛？ 師父說：浩然正氣不隱瞞，橫身於世外，悠閒自在。
問：學人貧困空虛，請師父救濟。 師父說：打開門一無所有，但來的人都不會空手而歸。
問：如何是無上性海？ 師父說：龍日細雨紛紛，江河之水流淌不盡。
問：真切的玄妙，如何才能運用？ 師父說：激起水花，浪頭閃耀金光；澄澈的潭水，倒映水中月。
問：如何是無縫塔？ 師父說：龍在碧潭中含著明月，現在用一句話來回答你。
【English Translation】 English version: Question: It is not inside, not outside, not in the middle. Where, then, is it? The Master said: Three years have an intercalary month, the Double Ninth Festival in the ninth month. Question: Does the monk still have faults when burning incense? The Master said: When the dragon roars, mist rises and rivers are still; when the tiger howls, wind arises and the world is at peace.
Question: If you meet a person who has attained the Way on the road, what do you use to face them if not speech or silence? The Master said: Chopping your forehead won't let you see the sun; contemplating deeply will perfect the principle. The student further asked: What is 'contemplating deeply will perfect the principle'? The Master said: Being asked this question by you, Venerable, makes me break out in a cold sweat.
Question: In front of the Many Children Pagoda, is there speech or no speech? (Many Children Pagoda: A type of pagoda, often associated with praying for offspring) The Master said: The speechless wood is naturally different; its principle is transmitted torrentially throughout the world.
Question: What is Phoenix Mountain? (Phoenix Mountain: A mountain name, often used to refer to temples or places of practice) The Master said: Towering high into the sky, dragons coil and phoenixes dance in the city. The student asked: What is a person in the mountain? The Master said: In the morning, they watch the clouds rise; in the evening, they listen to the cuckoo sing.
Question: What is speechlessness within speech? The Master said: It cannot be spoken with a full mouth. The student asked: What is speech within speechlessness? The Master said: In stillness, the mechanism never stops.
Question: Without arising thoughts, how can I ask for instruction? The Master said: A wooden man climbs onto a loom to weave, a stone woman throws the shuttle at night.
Question: What is the special transmission outside the Three Vehicles teaching? (Three Vehicles: Refers to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, the three paths of practice in Buddhism) The Master said: Old Wang of the east village burns paper money at night.
Question: What is Chan (Zen) that is not conceptual thought? (Chan: Refers to Dhyana, a form of meditation practice) The Master said: Say it directly if you want to say it.
Question: What is the Way that transcends merit and achievement? The Master said: The vast and righteous spirit does not hide, lying leisurely outside of things.
Question: The student is poor and empty; please, Master, provide relief. The Master said: Opening the door, there is nothing, but those who come will not return empty-handed.
Question: What is the unsurpassed ocean of nature? The Master said: On a dragon day, the rain drizzles, and the rivers flow endlessly.
Question: How can the true subtlety be used? The Master said: Stirring up water, the waves flash with golden light; in the clear pool, the moon is reflected.
Question: What is a seamless pagoda? The Master said: The dragon holds the bright moon in the green pool; now I will answer you with a single phrase.
機公 又云。龍樓無宿客。衘輦百花新。
問。如何是學人本分事 師云。戴持不覺重。舉步鎮相隨。
問。如何是和尚一通之啟 師云。素幅非文。喃喃異說。
問。如何是最初一步 師云。
反系勿底鞋 善行雲水路 識者善知時 不識地獄祖
問。不未佛祖底人來時。向他道什麼 師云。不求佛祖底人不來問石門 學云。與么即求佛祖也 師云。誰是求佛祖者 學云。某甲更致一問 師云。寶座方高四尺八。
問。如何是三世諸佛出身處 師云。石火夜流光。樵人首戴雪。
師示眾云。道不自名。假名唱道。
有僧問。盧行者為什麼會得 師云。會處不是盧家境 學云。如何是盧家境 師云。明星背後倒騎牛。
師示眾云。臨濟入門便喝。德山入門便棒。
僧問。一棒一喝是古人作用。如何是和尚作用 師便打 學云。謝師方便 師云。知恩者少。負恩者多。
問。文殊仗劍。欲殺何人 師云。失念者 學云。如何下手 師云。全用不傷。罪當即令 問。如何是道 師云。目前者是 學云。目前何者是 師云。行者是。
問。盡大地是一個死屍。向什麼處理 師云。眼耳鼻舌身。
問。三身共一體。那個為正 師云。報
【現代漢語翻譯】 現代漢語譯本： 機公又說：『龍樓沒有留宿的客人，車輦上裝飾著簇新的百花。』 問：『什麼是學人（指修行人）的本分事？』師父說：『戴著它卻不覺得重，舉步時自然相隨。』 問：『什麼是和尚（指住持）的開示？』師父說：『素色的畫幅上沒有文字，喃喃低語不同於一般的說法。』 問：『什麼是最初的一步？』師父說：『反穿著沒有鞋底的鞋子，好好地走在雲水路上，明白的人自然知道時機，不明白的人就是地獄的祖宗。』 問：『不希求佛祖的人來時，應該對他說什麼？』師父說：『不希求佛祖的人不會來問石門。』學人說：『這麼說就是希求佛祖了？』師父說：『誰是希求佛祖的人？』學人說：『我再問一個問題。』師父說：『寶座方方正正，高四尺八寸。』 問：『什麼是三世諸佛（過去、現在、未來一切佛）的出身之處？』師父說：『如同石火在夜裡閃現光芒，樵夫的頭上頂著白雪。』 師父向大眾開示說：『道不是自己能命名的，只是假借名字來宣揚道。』 有僧人問：『盧行者（指六祖慧能）為什麼能夠領悟？』師父說：『領悟之處不是盧家的境界。』學人說：『什麼是盧家的境界？』師父說：『在啟明星背後倒騎著牛。』 師父向大眾開示說：『臨濟（臨濟宗創始人）入門就棒喝，德山（德山宣鑒禪師）入門就打棒。』 僧人問：『一棒一喝是古人的作用，什麼是和尚的作用？』師父隨即打了他一下。學人說：『感謝師父的方便教誨。』師父說：『知恩的人少，忘恩的人多。』 問：『文殊（文殊菩薩）拿著劍，想要殺誰？』師父說：『殺失唸的人。』學人說：『如何下手？』師父說：『完全使用它而不造成傷害，罪過相當就立即執行。』問：『什麼是道？』師父說：『眼前的東西就是。』學人說：『眼前什麼東西是道？』師父說：『行者就是。』 問：『整個大地是一個死屍，應該如何處理？』師父說：『用眼、耳、鼻、舌、身來處理。』 問：『三身（法身、報身、應身）共一體，哪個是正？』師父說：『報身。』
【English Translation】 English version: Master Ji said, 'In the dragon pavilion, there are no overnight guests; the imperial carriage is adorned with fresh, new flowers.' Question: 'What is the fundamental duty of a student (referring to a practitioner)?' The Master said, 'Wearing it, one does not feel its weight; with each step, it naturally follows.' Question: 'What is the abbot's (referring to the head monk) opening instruction?' The Master said, 'On the plain canvas, there are no writings; murmuring is different from ordinary speech.' Question: 'What is the very first step?' The Master said, 'Wearing shoes without soles backward, walk well on the cloud-and-water path; the wise will naturally know the time, those who do not understand are the ancestors of hell.' Question: 'When someone who does not seek the Buddhas and Patriarchs comes, what should be said to them?' The Master said, 'Those who do not seek the Buddhas and Patriarchs will not come to ask at the Stone Gate.' The student said, 'So, that means seeking the Buddhas and Patriarchs?' The Master said, 'Who is the one seeking the Buddhas and Patriarchs?' The student said, 'I will ask another question.' The Master said, 'The precious seat is square and four feet eight inches high.' Question: 'What is the birthplace of the Buddhas of the three times (past, present, and future)?' The Master said, 'Like a spark of flint flashing in the night, a woodcutter carries snow on his head.' The Master addressed the assembly, saying, 'The Dao (the Way) cannot name itself; it merely borrows a name to proclaim the Dao.' A monk asked, 'Why was Layman Lu (referring to the Sixth Patriarch Huineng) able to realize enlightenment?' The Master said, 'The place of realization is not Layman Lu's realm.' The student said, 'What is Layman Lu's realm?' The Master said, 'Riding a bull backward behind the morning star.' The Master addressed the assembly, saying, 'Linji (founder of the Linji school) shouts upon entering, and Deshan (Zen Master Deshan Xuanjian) strikes with a stick upon entering.' A monk asked, 'A shout and a strike are the actions of the ancients; what is the action of the abbot?' The Master then struck him. The student said, 'Thank you for the Master's expedient teaching.' The Master said, 'Few are grateful; many are ungrateful.' Question: 'Manjusri (Manjusri Bodhisattva), wielding a sword, whom does he want to kill?' The Master said, 'Those who are forgetful.' The student said, 'How does he strike?' The Master said, 'Using it completely without causing harm; when the offense is fitting, execute it immediately.' Question: 'What is the Dao?' The Master said, 'What is before your eyes.' The student said, 'What before my eyes is the Dao?' The Master said, 'The practitioner is.' Question: 'The entire earth is a corpse; how should it be dealt with?' The Master said, 'Use the eyes, ears, nose, tongue, and body to deal with it.' Question: 'The three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) share one essence; which is the correct one?' The Master said, 'The Sambhogakaya (reward body).'
化路前橫身道。石人眼裡不栽華。
問。遍地荊榛。如何辨主 師云。滴水巖在桉山前。
問。實際理地。如何運步 師云。幽谷白雲藏白雀。擬心棲處隔山迷。
問。白雲巖畔無人到。幽谷深開事若何 師云。兔走烏飛急。龍銜海月圓。
問。如何是祖師西來意 師云。少林澄九鼎。動浪百華新。
問。大眾云臻。請師舉唱 師云。一句無私語。常待五湖僧。
問。萬法歸宗。宗歸何所 師云。日裡桃金線。全身轉處空。
問。妙用機關如何通訊 師云。未馬頻頻叫。報道國人安。
問。截䥫之言。請師便道 師云。日出東方。光臨北戶 問。古今並是文言秀句。如何是和尚奇特一句 師云。無須鎖子晝夜開 學云。如何是和尚之用 師云。自來提網。罕遇知音。
問。如何是佛 師云。樵子度荒郊。騎牛草不露。
問。如何是有力底人 師云。瞥瞥流光異。山嶽豈能遮。
問。大悲千手眼。如何是正眼 師云。龍銜海底月。白雲綻處看。
問。以八不成。是何章句 師云。枯木殘枝。山河大地。
問。學人久迷真性。大奇一句請師道 師云。龍藏函中光彩異。九天玄范掌中持 問。如何是應機不失底事 師云。三門對佛殿 學
【現代漢語翻譯】 現代漢語譯本 化路前橫身道：在岔路口挺身而出，指引方向。 石人眼裡不栽華：石人的眼中不會種植華麗的花朵，意指不受外在誘惑。
問：遍地荊榛（比喻混亂、障礙），如何辨主（如何辨別真主、真理）？ 師云：滴水巖在桉山前：滴水巖就在桉山前面，指點迷津，真相近在眼前。
問：實際理地（真實的道理），如何運步（如何實踐）？ 師云：幽谷白雲藏白雀，擬心棲處隔山迷：幽靜的山谷里白雲掩映，藏著白色的鳥雀，如果心存妄念，就會被重山阻隔，迷失方向。
問：白雲巖畔無人到，幽谷深開事若何？白雲巖邊無人能到，幽深的山谷里又會發生什麼？ 師云：兔走烏飛急，龍銜海月圓：時間飛逝，日月如梭，真理如龍銜海月般圓滿。
問：如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？ 師云：少林澄九鼎，動浪百華新：少林寺澄清了九鼎的紛爭，動盪的浪潮中百花重新綻放。
問：大眾云臻（大眾聚集），請師舉唱（請師父開示）。 師云：一句無私語，常待五湖僧：一句沒有私心雜念的話語，常常等待著來自各地的僧人。
問：萬法歸宗（所有法門最終歸於何處），宗歸何所（最終歸於哪裡）？ 師云：日裡桃金線，全身轉處空：陽光下用桃金線縫製，全身旋轉之處皆是空性。
問：妙用機關（精妙的機用）如何通訊（如何溝通）？ 師云：未馬頻頻叫，報道國人安：未時和午時的馬不停地鳴叫，報告著國家百姓的平安。
問：截䥫之言（斬釘截鐵的話），請師便道（請師父開示）。 師云：日出東方，光臨北戶：太陽從東方升起，光芒照耀著北邊的窗戶。 問：古今並是文言秀句，如何是和尚奇特一句？古今都是華麗的辭藻，如何是和尚您獨特的一句？ 師云：無須鎖子晝夜開：無需鎖頭，日夜敞開。 學云：如何是和尚之用？如何是和尚您的作用？ 師云：自來提網，罕遇知音：自己張網捕魚，很少遇到知音。
問：如何是佛？ 師云：樵子度荒郊，騎牛草不露：樵夫走過荒涼的郊外，騎著牛，牛不踐踏草地。
問：如何是有力底人？ 師云：瞥瞥流光異，山嶽豈能遮：飛逝的光陰變幻莫測，山嶽又怎能遮擋？
問：大悲千手眼（觀音菩薩的千手千眼），如何是正眼？ 師云：龍銜海底月，白雲綻處看：龍銜著海底的月亮，在白雲綻放的地方觀看。
問：以八不成，是何章句？ 師云：枯木殘枝，山河大地：枯萎的樹木殘缺的枝條，山河大地。
問：學人久迷真性，大奇一句請師道：學人長久以來迷惑于真性，請師父用一句奇特的話語開示。 師云：龍藏函中光彩異，九天玄范掌中持：龍藏經書中的光彩非同尋常，九天玄女的規範掌握在手中。 問：如何是應機不失底事？如何是應機而不失根本的事情？ 師云：三門對佛殿：寺廟的三門正對著佛殿。 學
【English Translation】 English version Blocking the road ahead at the crossroads. No planting flowers in the eyes of a stone man.
Question: How to identify the master (true master, truth) amidst the thorns and brambles (metaphor for chaos and obstacles) everywhere? Master said: The Dripping Rock is in front of Mount An. (pointing out the truth is right in front of you)
Question: How to proceed (practice) in the realm of actual principle (true principle)? Master said: White clouds in the secluded valley hide white birds; if the mind dwells on thoughts, it will be separated by mountains and lost.
Question: No one reaches the side of White Cloud Rock; what happens in the deep, secluded valley? Master said: The rabbit runs and the crow flies swiftly; the dragon holds the sea moon, complete.
Question: What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China)? Master said: Shaolin clarifies the nine tripods; in the turbulent waves, a hundred flowers bloom anew.
Question: The assembly has gathered; please, Master, give a teaching. Master said: A word without selfish intent always awaits monks from all over the world.
Question: All dharmas return to the source; where does the source return? Master said: Golden threads of peach in the sun; everywhere the whole body turns is emptiness.
Question: How does the wondrous function of the mechanism communicate? Master said: The wei and wu horses call frequently, reporting the peace of the people.
Question: Please, Master, speak directly about the words that cut through iron. Master said: The sun rises in the east, shining upon the northern window. Question: Ancient and modern times are filled with elegant phrases; what is the unique phrase of the monk? Master said: No need for locks, open day and night. Student said: What is the use of the monk? Master said: Setting out the net oneself, rarely encountering a kindred spirit.
Question: What is Buddha? Master said: A woodcutter crosses the desolate wilderness; riding an ox, the grass is not exposed.
Question: What is a person of strength? Master said: The fleeting light is different; how can mountains and peaks obstruct it?
Question: The Thousand Hands and Eyes of Great Compassion (Avalokiteśvara's thousand hands and eyes); what is the true eye? Master said: The dragon holds the moon from the bottom of the sea; watch where the white clouds bloom.
Question: 'With eight, it does not become'; what is the verse? Master said: Withered trees and broken branches, mountains, rivers, and the great earth.
Question: The student has long been迷失in true nature; please, Master, speak a greatly wondrous phrase. Master said: The radiance in the dragon-hidden box is extraordinary; the Xuan-Fan of the Nine Heavens is held in the palm. Question: What is the matter of responding to the occasion without losing the foundation? Master said: The three gates face the Buddha hall. Student
人不會。請師指示 師云。開生天柱連朱雀。
問。碧蘿影里無人到。石室門前事若何 師云。龍泉不隱舊時光。廓落無涯非定止。
問。夾嶺峰前句。請師為舉揚 師云。玄言一句異。萬象不能齊。
問。千差萬別。如何曉得 師云。應善無差逕。
問。岸闊水深。請師舉棹 師云。手把過頭杖。逢春點異華 學云。異華還受點也無 師云。君問我答。有辱先宗 問。寂寂無依時如何。
師云。寂寂異人機。通身誰學了。
問。達磨未來時如何 師云。大地如膠漆 進云。來后如何 師云。杲日正當軒。
問。如何是伶利底物 師云。古墓毒蛇頭戴角 問。如何是佛 師云。素彩不裝金。天人瞻無盡。
問。如何是學人用心處 師云。晝夜常然無盡燈。
問。如何是具足一句 師云。
該天括地赴群機 信手拈來不暫離 君今會得非非法 大地揚眉首不窺
問。本無一物。起自何來 師云。拈金不展手。滔滔海藏通。
問。鳳子歸巢時如何 師云。纖毫不隔 學云。盤旋不在時如何 師云。汝即今在什麼處 學云。和尚即知 師云。汝親問石門。
問。如何是佛 師云。麗水一星金。流沙渾不雜。
問。如何是知法底
【現代漢語翻譯】 現代漢語譯本 問：人不會，請師父指示。 師父說：『開生天柱連朱雀。』（無法直接翻譯，可能指某種特定的風水或象徵意義） 問：『碧蘿影里無人到，石室門前事若何？』 師父說：『龍泉不隱舊時光，廓落無涯非定止。』（龍泉：可能指寶劍或清澈的泉水；廓落無涯：空曠遼闊，沒有止境） 問：『夾嶺峰前句，請師父為舉揚。』 師父說：『玄言一句異，萬象不能齊。』（玄言：深奧的言語；萬象：世間一切事物） 問：『千差萬別，如何曉得？』 師父說：『應善無差逕。』（應善：應該善良；無差逕：沒有差別的途徑） 問：『岸闊水深，請師父舉棹。』 師父說：『手把過頭杖，逢春點異華。』（過頭杖：超過頭頂的杖，比喻超越常規；異華：奇異的花朵） 學人問：『異華還受點也無？』 師父說：『君問我答，有辱先宗。』（先宗：祖師） 問：『寂寂無依時如何？』 師父說：『寂寂異人機，通身誰學了？』（寂寂：寂靜；異人機：不同於常人的機鋒；通身：全身） 問：『達磨（Bodhidharma，禪宗始祖）未來時如何？』 師父說：『大地如膠漆。』 進而言：『來后如何？』 師父說：『杲日正當軒。』（杲日：明亮的太陽；正當軒：正在屋檐上方） 問：『如何是伶利底物？』 師父說：『古墓毒蛇頭戴角。』（伶利底物：靈巧的東西） 問：『如何是佛？』 師父說：『素彩不裝金，天人瞻無盡。』（素彩：樸素的色彩；天人：天上的神） 問：『如何是學人用心處？』 師父說：『晝夜常然無盡燈。』（常然：常常點燃） 問：『如何是具足一句？』 師父說： 『該天括地赴群機，信手拈來不暫離，君今會得非非法，大地揚眉首不窺。』（該天括地：涵蓋天地；赴群機：應付各種機緣；非非法：既不是法也不是非法；揚眉：揚起眉毛，表示領悟） 問：『本無一物，起自何來？』 師父說：『拈金不展手，滔滔海藏通。』（拈金：拿起金子；海藏：比喻佛法深廣如海） 問：『鳳子歸巢時如何？』 師父說：『纖毫不隔。』 學人問：『盤旋不在時如何？』 師父說：『汝即今在什麼處？』 學人說：『和尚即知。』 師父說：『汝親問石門。』 問：『如何是佛？』 師父說：『麗水一星金，流沙渾不雜。』（麗水：清澈的水；一星金：一點金子） 問：『如何是知法底？』
【English Translation】 English version Question: People don't understand. Please instruct, Master. Master said: 'Opening life's celestial pillar connects to the Vermilion Bird.' (Cannot be directly translated, possibly referring to specific Feng Shui or symbolic meaning) Question: 'No one arrives in the shade of the green vines; what is the matter before the stone chamber door?' Master said: 'Dragon Spring doesn't hide the old days; vast and boundless, there is no fixed stop.' (Dragon Spring: possibly referring to a precious sword or clear spring; vast and boundless: spacious and limitless, without end) Question: 'The phrase before the ridge peak, please Master, expound it.' Master said: 'A profound word is different; the myriad phenomena cannot be equaled.' (Profound word: deep and mysterious language; myriad phenomena: all things in the world) Question: 'How to understand the myriad differences?' Master said: 'Respond with goodness, a path without difference.' (Respond with goodness: should respond with kindness; a path without difference: a path without distinction) Question: 'The shore is wide and the water is deep; please Master, raise the oar.' Master said: 'Holding the staff over the head, in spring, it points to extraordinary blossoms.' (Staff over the head: a staff held above the head, a metaphor for transcending the ordinary; extraordinary blossoms: unusual flowers) The student asked: 'Do the extraordinary blossoms still receive pointing?' Master said: 'Your question and my answer disgrace the ancestors.' (Ancestors: the founding teachers) Question: 'What is it like when one is silently without reliance?' Master said: 'Silence is different from people's devices; who has learned it completely?' (Silence: quietness; different from people's devices: different from ordinary people's cleverness; completely: the whole body) Question: 'What was it like before Bodhidharma (達磨, the first patriarch of Zen Buddhism) came?' Master said: 'The earth is like glue.' Further asked: 'What is it like after he came?' Master said: 'The bright sun is right above the eaves.' (Bright sun: the shining sun; right above the eaves: directly above the roof) Question: 'What is the cleverest thing?' Master said: 'A poisonous snake with horns on its head in an ancient tomb.' (Cleverest thing: the most ingenious thing) Question: 'What is Buddha?' Master said: 'Plain colors do not adorn gold; gods and humans gaze endlessly.' (Plain colors: simple colors; gods and humans: celestial beings) Question: 'What is the place where the student applies his mind?' Master said: 'Day and night, the endless lamp is always burning.' (Always burning: constantly lit) Question: 'What is the complete phrase?' Master said: 'Covering the heavens and encompassing the earth, responding to all opportunities, picking it up effortlessly without a moment's separation, if you now understand what is neither Dharma nor non-Dharma, the earth raises its eyebrows without peeking.' (Covering the heavens and encompassing the earth: encompassing heaven and earth; responding to all opportunities: responding to all chances; neither Dharma nor non-Dharma: neither Dharma nor non-Dharma; raises its eyebrows: raises eyebrows, indicating understanding) Question: 'Originally there is nothing; where does it arise from?' Master said: 'Picking up gold without opening the hand, the vast sea treasury is connected.' (Picking up gold: picking up gold; sea treasury: a metaphor for the vastness of the Buddha's teachings) Question: 'What is it like when the phoenix returns to its nest?' Master said: 'Not separated by a hair's breadth.' The student asked: 'What is it like when circling is not present?' Master said: 'Where are you right now?' The student said: 'The monk knows.' Master said: 'You personally ask the stone gate.' Question: 'What is Buddha?' Master said: 'A star of gold in clear water, not mixed with flowing sand.' (Clear water: clear water; a star of gold: a speck of gold) Question: 'What is the basis of knowing the Dharma?'
人 師云。三百六十州。陜府出鐵牛。
問。求法不可見。覓法又無形時如何 師云。淮南船子看月宮 學云。請師指示 師云。通身不滯物。理妙阿誰當。
問。正當恁么時如何 師云。金華含寸玉。石女𦘕蛾眉。
問。如何是佛法大意 師云。敲空不作響。父子卻知音 問。觸目是滯。如何得不滯去 師云。云深不覆頂。華開宇宙新。
問。如何是樵子度荒郊 師云。遮掩不得。
問。如何是正道行底人 師云。無雲天地暗。漉漉理通玄。
問。如何是玄妙之境 師云。登林猿叫異。青山不昧知。
問。如何是和尚說法口 師云。陸修靜禮佛。朝朝誦道經。
問。聞師妙按嵇康指。還許學人和也無 師云。鳳凰山下。不滯來音。無影樹前。任君舉唱 進云。恁么即妙透三關。知音不和 師云。俊馬未逢千里像。隔海飏先道路難 師打堰了。歸來。上堂。僧問。知師解打截河堰。大海波濤堰得無 師云。星流度盡閻浮寶。無限森羅到此休。
問。絕水停輪。當何所食 師云。朝餐無未飯。暮啜百靈藤。
問。和尚未見先師時如何 師云。石上東流水 進云。見后如何 師云。無雲雨露施。
問。威音王佛已前。和尚在什麼處 師云。虛空無障
【現代漢語翻譯】 現代漢語譯本： 人 師父說：『三百六十州，陜府出鐵牛。』 問：求法不可見，覓法又無形，此時該如何？ 師父說：『淮南船子看月宮。』 學僧說：『請師父指示。』 師父說：『通身不滯物，理妙阿誰當？』 問：正當這樣的時候該如何？ 師父說：『金華含寸玉，石女畫蛾眉。』 問：如何是佛法大意？ 師父說：『敲空不作響，父子卻知音。』 問：觸目皆是滯礙，如何才能不滯礙？ 師父說：『云深不覆頂，華開宇宙新。』 問：如何是樵夫走過荒郊？ 師父說：『遮掩不得。』 問：如何是行走在正道上的人？ 師父說：『無雲天地暗，漉漉理通玄。』 問：如何是玄妙之境？ 師父說：『登林猿叫異，青山不昧知。』 問：如何是和尚說法之口？ 師父說：『陸修靜（道教人物）禮佛，朝朝誦道經。』 問：聽說師父您精妙地繼承了嵇康（魏晉名士）的指法，允許學僧我也和您一起演奏嗎？ 師父說：『鳳凰山下，不滯來音。無影樹前，任君舉唱。』 學僧進一步說：『如此說來，就是妙透三關，知音不和了。』 師父說：『俊馬未逢千里相，隔海揚鞭道路難。』 師父打理河堰完畢，回來上堂。僧人問：『得知師父您善於修築河堰，那麼大海的波濤也能堰住嗎？』 師父說：『星流度盡閻浮寶（閻浮：Jambudvipa，指我們所居住的這個世界；寶：珍寶），無限森羅到此休。』 問：斷絕水路，停止行船，那吃什麼呢？ 師父說：『朝餐無未飯，暮啜百靈藤。』 問：和尚您未見到先師的時候是怎樣的？ 師父說：『石上東流水。』 學僧進一步問：『見到之後又是如何？』 師父說：『無雲雨露施。』 問：威音王佛（佛名）之前，和尚您在什麼地方？ 師父說：『虛空無障。』
【English Translation】 English version: The Master said, 'In the three hundred and sixty provinces, Tie Niu (Iron Ox) comes from Shan Prefecture.' Question: 'If seeking the Dharma is invisible, and searching for the Dharma is formless, what should one do?' The Master said, 'The boatman of Huainan looks at the moon palace.' The student said, 'Please instruct me, Master.' The Master said, 'The whole body is not attached to things; who can comprehend the wonderful principle?' Question: 'What about right at this moment?' The Master said, 'Jinhua contains an inch of jade; the stone woman paints her eyebrows.' Question: 'What is the great meaning of the Buddha Dharma?' The Master said, 'Knocking on emptiness makes no sound; father and son, however, understand each other.' Question: 'Everything one sees is an attachment; how can one become unattached?' The Master said, 'Deep clouds do not cover the head; when flowers bloom, the universe is new.' Question: 'What is a woodcutter crossing the desolate wilderness?' The Master said, 'Cannot be concealed.' Question: 'What is a person walking the right path?' The Master said, 'Without clouds, heaven and earth are dark; the dripping principle penetrates the profound.' Question: 'What is the realm of profound mystery?' The Master said, 'Climbing the forest, the monkeys' cries are different; the green mountains do not obscure knowledge.' Question: 'What is the mouth of the monk preaching the Dharma?' The Master said, 'Lu Xiujing (a Taoist figure) worships the Buddha, reciting the Taoist scriptures every morning.' Question: 'I have heard that you, Master, skillfully inherited Ji Kang's (a famous scholar of the Wei and Jin dynasties) fingering technique. May I, a student, also play with you?' The Master said, 'Beneath Phoenix Mountain, there is no attachment to incoming sounds. Before the shadowless tree, let you sing and chant as you please.' The student further said, 'In that case, it means penetrating the three barriers and not harmonizing with the connoisseur.' The Master said, 'A fine horse has not met a Bole (a legendary horse expert); whipping across the sea, the road is difficult.' The Master finished repairing the river dam and returned to the hall. A monk asked, 'Knowing that you, Master, are good at building river dams, can you also dam the waves of the great sea?' The Master said, 'The flowing stars exhaust the treasures of Jambudvipa (Jambudvipa: the world we live in; treasure: precious gems), and the infinite phenomena cease here.' Question: 'If the water route is cut off and the boat stops, what will one eat?' The Master said, 'Morning meal without unfinished rice, evening sip of a hundred spirits vine.' Question: 'What was it like when you, Master, had not yet seen your former teacher?' The Master said, 'Eastward flowing water on a stone.' The student further asked, 'What is it like after seeing him?' The Master said, 'Rain and dew are bestowed without clouds.' Question: 'Before the Buddha Wei Yin Wang (name of a Buddha), where were you, Master?' The Master said, 'Empty space without obstruction.'
跡。常日面前輝 學云。如何領會 師云。退身三步。即見宗親 進云。便恁么領會時如何 師云。是個什麼 問。月暗星昏時如何 師云。山深雲霧靄。虎戴雪霜眉。
問。如何是玄中玄。妙中妙 師云。搔首捫虛空。無絲牽大象。
問。如何是無言之說 師云。萬里無雲雨。青天海晏雷。
問。如何是般若 師云。瑞草透山秀。言中歷歷明。
問。如何是山中寶 師云。空華從地發。蓋國買無門。
問。如何是佛法至理 師云。旨妙塵機異。通身覺路玄 問。學人慾求一物時如何 師云。汝擬求個什麼 學云。和尚還容許也無 師云。廓落長安道。不障往來人 學云。請師指示 師云。展手不開拳。分明善看取。
問。寶物不現時如何 師云。夜月透紗窗。身前不現影。
問。東方才動猶未曉。三更已前事若何 師云。絲芒不隔毫端事。滿目崢嶸不翳塵。
問。一無所有。如何進步 師云。無油不點燭。明曜阿誰當。
問。如何是石門境 師云。碧蘿常郁翠。不礙一輪輝。
問。如何是和尚接人一句 師云。挑燈不隔手。明明會也無。
問。如何是沙門行履處 師云。三更不點燭。手后不然燈 問。一燈然百千燈。如何是一燈 師云。威音
{ "translations": [ "現代漢語譯本：", "問：什麼是『跡』（traces, signs）？", "師（禪師）：常日在你面前閃耀。", "學人問：如何領會？", "師：退後三步，即見宗親（本性）。", "學人進問：如果這樣領會時如何？", "師：那是個什麼？", "問：月暗星昏時如何？", "師：山深雲霧靄，虎戴雪霜眉。", "", "問：如何是玄中玄，妙中妙？", "師：搔首捫虛空，無絲牽大象。", "", "問：如何是無言之說？", "師：萬里無雲雨，青天海晏雷。", "", "問：如何是般若（prajna, wisdom）？", "師：瑞草透山秀，言中歷歷明。", "", "問：如何是山中寶？", "師：空華從地發，蓋國買無門。", "", "問：如何是佛法至理？", "師：旨妙塵機異，通身覺路玄。", "問：學人慾求一物時如何？", "師：汝擬求個什麼？", "學人問：和尚還容許也無？", "師：廓落長安道，不障往來人。", "學人問：請師指示。", "師：展手不開拳，分明善看取。", "", "問：寶物不現時如何？", "師：夜月透紗窗，身前不現影。", "", "問：東方才動猶未曉，三更已前事若何？", "師：絲芒不隔毫端事，滿目崢嶸不翳塵。", "", "問：一無所有，如何進步？", "師：無油不點燭，明曜阿誰當？", "", "問：如何是石門境？", "師：碧蘿常郁翠，不礙一輪輝。", "", "問：如何是和尚接人一句？", "師：挑燈不隔手，明明會也無。", "", "問：如何是沙門行履處？", "師：三更不點燭，手后不然燈。", "問：一燈然百千燈，如何是一燈？", "師：威音（佛名）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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室裡元無燭。三更不借夜明簾。
問。如何是一句下事 師云。靈源一派異。流注百川中。
問。如何是透法身一句 師云。海底浮漚發。須彌頂上攢。
問。便恁么時如何 師云。運步人先覺。回來絕點痕。
問。此個門中。還有知音也無 師云。有 如何是知音者 師云。堅冰消散后。游魚處處通。
問。知師巧妙能針線。石人衣破怎生縫 師云。穿山有路。下句當機 進云。恁么則師好手也 師云。汝得個什麼氣力。
問。如何是庵中主 師云。鶴息瑞雲飛。巢中無破卵。
問。云光作牛。意旨如何 師云。陋巷不騎金色馬。過來卻著破襕衫。
問。亡僧遷化向什麼處去也 師云。露柱掛燈籠。
問。如何是沙門上上不及處 師云。孤月海底圓。不見浮漚過。
問。如何得便休歇去 師云。截斷萬重關。井底然燈坐。
問。師子未出窟時如何 師云。金毛不覆爪 進云。出后如何 師云。振地勿遮欄。
問。如何是究竟身 師云。通身非影像。常日在人前 問。如何是福慧雙修 師云。穿靴當執簡。擊磬韻金鐘。
問。十二分教即不問。如何是真經 師云。諦聽諦聽。
問。只如龐居士問馬大師。意旨如何 師云。待
虛空撲落地即向汝道。
問。三際不生是何境界 師云。三公九卿排班位。真珠簾下鼻撩天。 問。含胎久矣。啐啄同時。如何 師云。大洋海底攢燈坐。從頭第二𩯭毛班。
問。文不加點時如何 師云。正當恁么時 學云。正當恁么時如何 師云。琉璃殿上尾吒沙。
問。佛究竟如何 師云。乘船頻舉棹。萬里望船翁 進云。便恁么去時如何 師云。誰是棹船人。
問。如何是一色 師云。金湯鍍瓦礫 進云。一色后如何 師云。燈背夜明簾。不照齊身草。
問。響板未鳴時如何 師云。汝猶不覺在 進云。鳴后如何 師云。聲在什麼處。
問。如何是無相道場 師云。月照水澄澄。青山無異路 進云。如何是道場中人 師云。我今向汝說。汝還會也么。
問。如何是和尚活計 師云。拈空拄空。
問。如何是學人著力處 師云。暗室夜明燈。晝夜無停止。
問。不落諸緣。請師道 師云。無因不出戶 進云。恁么則虎不呈威。龍吟在寢 師云。岳聳路崔嵬。大地平如掌。
問。燈未點時。明在什麼處 師云。只如阇梨未問時。問在什麼處。
問。如何是山中人 師云。遙望江山萬里青 學云。此猶未是山中人 師云。今日遇著明眼人。
【現代漢語翻譯】 現代漢語譯本： 『虛空撲落地即向汝道。』（即使虛空崩塌，我也要直接告訴你真理。）
問：『三際不生是何境界？』（『三際』指過去、現在、未來，『不生』指不產生，那麼不產生過去、現在、未來的境界是什麼？） 師云：『三公九卿排班位。真珠簾下鼻撩天。』（三公九卿排列著班位，在真珠簾下，鼻子都快要碰到天了。形容一種莊嚴但又虛幻的景象。） 問：『含胎久矣。啐啄同時。如何？』（胎兒在母胎中很久了，小雞破殼時內外同時用力，這又該如何理解？） 師云：『大洋海底攢燈坐。從頭第二𩯭毛班。』（在大洋海底聚集燈光而坐，從頭頂第二根頭髮開始排列班次。形容一種深邃而又細緻的狀態。）
問：『文不加點時如何？』（文章沒有經過任何修改潤色時，會是怎樣？） 師云：『正當恁么時。』（正是這樣的時候。） 學云：『正當恁么時如何？』（正是這樣的時候，又會怎樣？） 師云：『琉璃殿上尾吒沙。』（在琉璃殿上，尾吒沙神守護著。形容一種純凈而又威嚴的狀態。）
問：『佛究竟如何？』（佛究竟是怎樣的？） 師云：『乘船頻舉棹。萬里望船翁。』（頻繁地搖動船槳，在萬里之外眺望船伕。形容通過修行，不斷接近真理。） 進云：『便恁么去時如何？』（如果就這樣一直前進，會怎樣？） 師云：『誰是棹船人？』（誰才是真正搖船的人？暗示要找到真正的自我。）
問：『如何是一色？』（什麼是『一色』？指萬法歸一的境界。） 師云：『金湯鍍瓦礫。』（用金湯來鍍瓦礫。形容將平凡的事物轉化為珍貴的事物。） 進云：『一色后如何？』（達到『一色』的境界后，又會怎樣？） 師云：『燈背夜明簾。不照齊身草。』（燈的背面是夜明簾，卻照不到身邊的草。形容真理雖然近在眼前，卻難以察覺。）
問：『響板未鳴時如何？』（響板還沒有發出聲音的時候，是什麼狀態？） 師云：『汝猶不覺在。』（你仍然沒有覺察到嗎？） 進云：『鳴后如何？』（發出聲音后，又是什麼狀態？） 師云：『聲在什麼處？』（聲音又在哪裡呢？暗示聲音的本質是空性的。）
問：『如何是無相道場？』（什麼是沒有形象的道場？） 師云：『月照水澄澄。青山無異路。』（月亮照耀著清澈的水面，青山沒有不同的道路。形容道場無處不在，真理只有一個。） 進云：『如何是道場中人？』（什麼是道場中的人？） 師云：『我今向汝說。汝還會也么？』（我現在告訴你，你能夠理解嗎？暗示理解真理需要自身的修行。）
問：『如何是和尚活計？』（什麼是和尚的修行生活？） 師云：『拈空拄空。』（拿起空，支撐空。形容和尚以空性為修行，最終迴歸空性。）
問：『如何是學人著力處？』（學人應該在哪裡用功？） 師云：『暗室夜明燈。晝夜無停止。』（在黑暗的房間里點亮燈，晝夜不停地修行。形容要持續不斷地努力修行。）
問：『不落諸緣。請師道。』（不落入各種因緣，請老師開示。） 師云：『無因不出戶。』（沒有原因就不會出門。暗示一切都是因緣和合。） 進云：『恁么則虎不呈威。龍吟在寢。』（這樣說來，就像老虎不展現威風，龍在臥室裡吟叫。形容一種內斂的狀態。） 師云：『岳聳路崔嵬。大地平如掌。』（山嶽高聳，道路崎嶇，但大地卻平坦如手掌。形容真理雖然難以到達，但最終是平等無二的。）
問：『燈未點時。明在什麼處？』（燈還沒有點亮的時候，光明在哪裡？） 師云：『只如阇梨未問時。問在什麼處？』（就像你還沒有提問的時候，問題在哪裡？暗示光明和問題都存在於當下。）
問：『如何是山中人？』（什麼是山中的人？指隱居修行的人。） 師云：『遙望江山萬里青。』（遙望江山，一片青翠。形容山中人遠離塵囂，心境開闊。） 學云：『此猶未是山中人。』（這還不是真正的山中人。） 師云：『今日遇著明眼人。』（今天遇到了有眼力的人。讚賞提問者能夠理解更深層次的含義。）
【English Translation】 English version: 『If the void collapses, I will tell you directly.』 (Even if the void collapses, I will directly tell you the truth.)
Question: 『What is the state where the three times (Samsara) do not arise?』 (『Three times』 refers to the past, present, and future; 『do not arise』 means not produced. So, what is the state where the past, present, and future are not produced?) Master said: 『The three dukes and nine ministers line up in their positions. Under the pearl curtain, their noses touch the sky.』 (Describes a solemn but illusory scene.) Question: 『The embryo has been in the womb for a long time. The chick pecks from within and without simultaneously. How is this?』 Master said: 『Sitting with gathered lamps at the bottom of the ocean. Arranging ranks starting from the second hair on the head.』 (Describes a profound and meticulous state.)
Question: 『What is it like when the text is not punctuated?』 (What will it be like when the article has not been modified or polished?) Master said: 『It is precisely at such a time.』 Student said: 『What is it like precisely at such a time?』 Master said: 『On the crystal palace, the Vetala (a type of spirit) guards.』 (Describes a pure and majestic state.)
Question: 『What ultimately is Buddha (Buddha)?』 Master said: 『Frequently rowing the boat. Gazing at the boatman from ten thousand miles away.』 (Describes approaching the truth through practice.) Follower said: 『What if one goes on like this?』 Master said: 『Who is the boatman?』 (Implies finding the true self.)
Question: 『What is one color (Eka-varna)?』 (What is the state of all dharmas returning to one?) Master said: 『Gilding rubble with golden soup.』 (Describes transforming ordinary things into precious things.) Follower said: 『What after one color?』 Master said: 『The night-shining curtain behind the lamp. It does not illuminate the grass around the body.』 (Describes that although the truth is close at hand, it is difficult to perceive.)
Question: 『What is it like when the clapper has not sounded?』 Master said: 『Are you still not aware?』 Follower said: 『What after it sounds?』 Master said: 『Where is the sound?』 (Implies that the essence of sound is emptiness.)
Question: 『What is the formless Bodhimanda (Bodhimanda)?』 Master said: 『The moon shines on the clear water. The green mountains have no different paths.』 (Describes that the Bodhimanda is everywhere, and there is only one truth.) Follower said: 『What are the people in the Bodhimanda?』 Master said: 『I am telling you now. Can you understand?』 (Implies that understanding the truth requires one's own practice.)
Question: 『What is the livelihood of the monk?』 Master said: 『Picking up emptiness, propping up emptiness.』 (Describes the monk taking emptiness as practice and ultimately returning to emptiness.)
Question: 『Where should the student exert effort?』 Master said: 『Lighting a lamp in a dark room. Without stopping day and night.』 (Describes the need to continuously work hard in practice.)
Question: 『Without falling into various conditions, please teach, Master.』 Master said: 『Without a cause, one does not leave the house.』 (Implies that everything is the union of causes and conditions.) Follower said: 『In that case, the tiger does not show its might. The dragon roars in the bedroom.』 (Describes a restrained state.) Master said: 『The mountains soar, the roads are rugged, but the earth is as flat as the palm of the hand.』 (Describes that although the truth is difficult to reach, it is ultimately equal and non-dual.)
Question: 『When the lamp is not lit, where is the light?』 Master said: 『Just like when you, Venerable (Acharya), have not asked, where is the question?』 (Implies that both light and the question exist in the present moment.)
Question: 『What is a person in the mountains?』 (Refers to a person who lives in seclusion and practices.) Master said: 『Gazing afar at the green mountains and rivers for ten thousand miles.』 (Describes the mountain person being far from the mundane world, with an open mind.) Student said: 『This is still not a true person in the mountains.』 Master said: 『Today I have met someone with discerning eyes.』 (Praises the questioner for being able to understand the deeper meaning.)
問。一物不將來時如何 師云。放下著 學云。一物不將來。放下個什麼 師云。猶自擔板在。
問。金鳳透白雲時如何 師云。海州圓月現。赫赤滿天涯。
問。進前無路。退後無門時如何 師云。兩腳床子莫遍坐。
問。頓脫囂塵時如何師云。十八擔子一人擎。
問。如何是般若 師云。開合演若多。未輝圓妙的。
問。枯木倚寒巖時如何 師云。莫作者活計 學云。作什麼活計即得 師云。活計家山寶。縱橫處處通。
問。如何是真色 師云。龍非海客。岳對千山。
問。如何是塵中主 師云。銅沙鑼里滿盛油 學云。不會 師云。猢猻入道場。
問。如何是轉身前 師云。不與白雲連 進云。如何是轉身後 師云。不入威意會 學云。如何是正轉身 師云。朗月玄玄不墜的。
問。一拳打不過。意旨如何 師云。遍地崢嶸。只是者漢。
問。如何是和尚家風 師云。龍樓金鳳子。根臥不裁衣。
問。遠遠投師。請師便接 師云。溺水河邊待渡人。漁翁岸上頻招手。
問。國土晏清。誰人為主 師云。擺手乾坤動 學云。王道又如何 師云。嘉禾合穗。野老謳歌 學云。向上還更有明會處也無 師云。有 進云。如何是向上事
【現代漢語翻譯】 現代漢語譯本 問：當一無所有的時候，該怎麼辦？（一物不將來時如何） 師父說：放下它。（師云。放下著） 學人問：一無所有，放下什麼呢？（學云。一物不將來。放下個什麼） 師父說：你仍然揹負著一塊板。（師云。猶自擔板在。）
問：金色的鳳凰穿透白雲時，景象如何？（金鳳透白雲時如何） 師父說：海州的圓月顯現，光輝照耀整個天涯。（師云。海州圓月現。赫赤滿天涯。）
問：前進無路，後退無門時，該怎麼辦？（進前無路。退後無門時如何） 師父說：不要總是坐在兩腳床上。（師云。兩腳床子莫遍坐。）
問：頓時擺脫塵世喧囂時，會是怎樣？（頓脫囂塵時如何） 師父說：一個人承擔十八擔的重擔。（師云。十八擔子一人擎。）
問：什麼是般若（Prajna，智慧）？（如何是般若） 師父說：開啟閉合都在演說，但尚未完全展現圓滿的奧妙。（師云。開合演若多。未輝圓妙的。）
問：枯木倚靠在寒冷的巖石上，會是怎樣？（枯木倚寒巖時如何） 師父說：不要把它當作謀生的手段。（師云。莫作者活計） 學人問：做什麼樣的謀生手段才好呢？（學云。作什麼活計即得） 師父說：謀生的手段就在家山寶藏中，縱橫馳騁，處處相通。（師云。活計家山寶。縱橫處處通。）
問：什麼是真色？（如何是真色） 師父說：龍不是海上的客人，山嶽面對著千山。（師云。龍非海客。岳對千山。）
問：什麼是塵世中的主人？（如何是塵中主） 師父說：在銅沙鑼里盛滿油。（師云。銅沙鑼里滿盛油） 學人說：不明白。（學云。不會） 師父說：如同猴子進入道場。（師云。猢猻入道場。）
問：什麼是轉身前？（如何是轉身前） 師父說：不與白雲相連。（師云。不與白雲連） 學人進問：什麼是轉身後？（進云。如何是轉身後） 師父說：不進入威嚴的意念中。（師云。不入威意會） 學人問：什麼是正轉身？（學云。如何是正轉身） 師父說：明亮的月亮玄妙而不墜落。（師云。朗月玄玄不墜的。）
問：一拳打不過，其中的含義是什麼？（一拳打不過。意旨如何） 師父說：遍地都是崢嶸之士，只是這個人罷了。（師云。遍地崢嶸。只是者漢。）
問：什麼是和尚的家風？（如何是和尚家風） 師父說：龍樓金鳳的後代，安臥于根基，無需裁剪衣裳。（師云。龍樓金鳳子。根臥不裁衣。）
問：遠遠地來拜師，請師父立即接引。（遠遠投師。請師便接） 師父說：在溺水河邊等待渡河的人，漁翁在岸上頻繁招手。（師云。溺水河邊待渡人。漁翁岸上頻招手。）
問：國家安定清平，誰是主人？（國土晏清。誰人為主） 師父說：擺手之間，乾坤震動。（師云。擺手乾坤動） 學人問：王道又如何呢？（學云。王道又如何） 師父說：嘉禾結穗，老百姓歌唱。（師云。嘉禾合穗。野老謳歌） 學人問：向上是否還有更明白的地方呢？（學云。向上還更有明會處也無） 師父說：有。（師云。有） 學人進問：什麼是向上的事？（進云。如何是向上事）
【English Translation】 English version Question: What happens when nothing comes? (問。一物不將來時如何) The Master said: Put it down. (師云。放下著) The student asked: Nothing comes, what is there to put down? (學云。一物不將來。放下個什麼) The Master said: You are still carrying a plank. (師云。猶自擔板在。)
Question: What is it like when the golden phoenix pierces the white clouds? (問。金鳳透白雲時如何) The Master said: The round moon of Haizhou appears, shining red across the horizon. (師云。海州圓月現。赫赤滿天涯。)
Question: What to do when there is no way forward and no door to retreat? (問。進前無路。退後無門時如何) The Master said: Don't always sit on the two-legged bed. (師云。兩腳床子莫遍坐。)
Question: What is it like to suddenly escape the noise and dust? (問。頓脫囂塵時如何) The Master said: One person carries eighteen loads. (師云。十八擔子一人擎。)
Question: What is Prajna (般若, wisdom)? (問。如何是般若) The Master said: Opening and closing are all speaking, but the perfect mystery has not yet been fully revealed. (師云。開合演若多。未輝圓妙的。)
Question: What is it like when a withered tree leans against a cold rock? (問。枯木倚寒巖時如何) The Master said: Don't make it a means of livelihood. (師云。莫作者活計) The student asked: What kind of livelihood should I make? (學云。作什麼活計即得) The Master said: The means of livelihood are in the treasures of your home mountain, running freely in all directions. (師云。活計家山寶。縱橫處處通。)
Question: What is true color? (問。如何是真色) The Master said: The dragon is not a guest from the sea, the mountain faces a thousand mountains. (師云。龍非海客。岳對千山。)
Question: What is the master in the dust? (問。如何是塵中主) The Master said: Fill a copper sand gong with oil. (師云。銅沙鑼里滿盛油) The student said: I don't understand. (學云。不會) The Master said: Like a monkey entering the temple. (師云。猢猻入道場。)
Question: What is before turning around? (問。如何是轉身前) The Master said: Not connected to the white clouds. (師云。不與白雲連) The student asked further: What is after turning around? (進云。如何是轉身後) The Master said: Not entering into the assembly of imposing thoughts. (師云。不入威意會) The student asked: What is the correct turning around? (學云。如何是正轉身) The Master said: The bright moon is mysterious and does not fall. (師云。朗月玄玄不墜的。)
Question: What is the meaning of 'unable to defeat with one punch'? (問。一拳打不過。意旨如何) The Master said: Everywhere are outstanding people, just this person. (師云。遍地崢嶸。只是者漢。)
Question: What is the family style of the monk? (問。如何是和尚家風) The Master said: Descendants of the dragon tower and golden phoenix, resting on their roots, need no tailoring of clothes. (師云。龍樓金鳳子。根臥不裁衣。)
Question: Coming from afar to seek a teacher, please receive me immediately. (問。遠遠投師。請師便接) The Master said: Waiting for people to cross the river at the drowning riverbank, the fisherman frequently waves on the shore. (師云。溺水河邊待渡人。漁翁岸上頻招手。)
Question: The country is peaceful and clear, who is the master? (問。國土晏清。誰人為主) The Master said: With a wave of the hand, the universe shakes. (師云。擺手乾坤動) The student asked: What about the way of the king? (學云。王道又如何) The Master said: Auspicious grains form ears, and the old people sing. (師云。嘉禾合穗。野老謳歌) The student asked: Is there a clearer place upwards? (學云。向上還更有明會處也無) The Master said: Yes. (師云。有) The student asked further: What is the matter upwards? (進云。如何是向上事)
師云。堯舜不持林下詔。洗耳江邊飲牧牛。
問。片月落空山。只履何方去 師云。西山雲霧靄。東嶺月明時 進云。學人恁么舉手來時如何 師云。遍地一輪孤。萬象齊來看。
襄州廣德山智端禪師
上堂。僧問。從上諸聖往什麼處去也 師云。御輦不游金色界。手𢹂箬笠問田翁。
問。牛頭未見四祖時如何 師云。著衣吃飯 進云。見后如何 師云。著衣吃飯。
問。如何是廣德山 師云。當陽華易發。背陰雪難消 進云。如何是山中人 師云。朝霞不出門。暮霞行千里。
潭州北禪寺顯禪師
有僧問。師見石門。得個什麼 師云。金華含玉蕊。荒郊帶雪開。
問。如何是真如佛性 師云。隨流無掛礙。當用處處真 進云。蕩子歸家。更無異號 師云。頭頭不展手。物物謾勞工。
問。如何是和尚家風 師云。一輪當宇宙。處處總光輝 進云。忽遇客來。如何祇待 師云。物物總是非勞力。頭頭不用牧童機。
磁州桃園山云嶼禪師
開堂。升座云。西來妙旨。覿面難當。電發千機。無勞佇思。有何作者。便請相見。時有僧出禮拜 師云。足下過也 僧禮拜起。擬問 師云。駟馬難追。
問。鳳凰一曲師親唱。愿把玄微示一音 師云
【現代漢語翻譯】 現代漢語譯本： 師父說：『堯（Yao，古代聖賢帝王）和舜（Shun，古代聖賢帝王）不持有林下的詔書，而是在江邊洗耳，放牧牛。』 有人問：『一片月亮落在空曠的山上，達摩（Bodhidharma）的只履去了哪裡？』師父說：『西山雲霧瀰漫，東邊的山嶺月光明亮。』那人又問：『學人這樣舉手來時，又該如何？』師父說：『遍地一輪孤月，萬象一起觀看。』 襄州廣德山智端禪師 上堂說法。有僧人問：『從前的聖賢們都往哪裡去了？』師父說：『帝王的御車不再遊覽金**，而是手持箬笠詢問田間的農夫。』 有人問：『牛頭（Niutou，指牛頭法融禪師）未見四祖（Sizu，指道信禪師）時如何？』師父說：『穿衣吃飯。』那人又問：『見后如何？』師父說：『穿衣吃飯。』 有人問：『如何是廣德山？』師父說：『向陽的地方花容易開放，背陰的地方雪難以消融。』那人又問：『如何是山中人？』師父說：『早晨的彩霞不出門，傍晚的彩霞行千里。』 潭州北禪寺顯禪師 有僧人問：『師父您見到石門，得到了什麼？』師父說：『金色的花朵包含著玉色的花蕊，荒涼的郊外帶著雪開放。』 有人問：『如何是真如佛性？』師父說：『隨順流淌沒有牽掛阻礙，在用的時候處處都是真。』那人又問：『浪子回家，不再有其他的稱呼？』師父說：『處處都不用伸手，件件東西都白費功夫。』 有人問：『如何是和尚的家風？』師父說：『一輪明月照耀整個宇宙，處處都充滿光輝。』那人又問：『忽然有客人來，如何招待？』師父說：『件件東西都是徒勞無益，處處都不用牧童的機巧。』 磁州桃園山云嶼禪師 開堂說法。升座說：『西來的微妙旨意，當面難以承受。閃電般發出千種機鋒，無需停下來思考。有什麼作者，請出來相見。』當時有僧人出來禮拜。師父說：『你腳下已經錯過了。』僧人禮拜起身，想要發問。師父說：『駟馬難追。』 有人問：『鳳凰一曲師父您親自唱，希望把玄妙的奧秘用一個音節來開示。』師父說：
【English Translation】 English version: The Master said, 'Yao (Yao, an ancient sage emperor) and Shun (Shun, an ancient sage emperor) do not hold decrees under the forest, but wash their ears by the river and graze cattle.' Someone asked, 'A sliver of moon falls on the empty mountain; where has Bodhidharma's single sandal gone?' The Master said, 'The western mountains are shrouded in clouds and mist; the eastern ridges are bright with moonlight.' The person further asked, 'How is it when a student raises his hand like this?' The Master said, 'A solitary moon shines everywhere; all phenomena watch together.' Zen Master Zhiduan of Guangde Mountain in Xiangzhou Entering the hall for instruction, a monk asked, 'Where have all the past sages gone?' The Master said, 'The imperial carriage no longer tours the golden palace; instead, it carries a bamboo hat and asks the farmers in the fields.' Someone asked, 'How was Niutou (Niutou Farong, a Zen master) before he met the Fourth Patriarch (Sizu, referring to Daoxin, the Fourth Patriarch)?' The Master said, 'Wearing clothes and eating rice.' The person further asked, 'How is it after meeting him?' The Master said, 'Wearing clothes and eating rice.' Someone asked, 'What is Guangde Mountain?' The Master said, 'Flowers easily bloom on the sunny side; snow is difficult to melt on the shady side.' The person further asked, 'What is a person in the mountain?' The Master said, 'Morning clouds do not leave the gate; evening clouds travel a thousand miles.' Zen Master Xian of Beichan Temple in Tanzhou A monk asked, 'Master, what did you gain from seeing the Stone Gate?' The Master said, 'Golden flowers contain jade pistils; the desolate countryside opens with snow.' Someone asked, 'What is true suchness Buddha-nature?' The Master said, 'Following the flow without hindrance; everywhere is true when it is used.' The person further asked, 'A prodigal son returns home, with no other name?' The Master said, 'Everywhere there is no need to reach out; everything is in vain labor.' Someone asked, 'What is the family style of the abbot?' The Master said, 'A single moon illuminates the entire universe; everywhere is full of radiance.' The person further asked, 'If a guest suddenly arrives, how should he be treated?' The Master said, 'Everything is in vain labor; everywhere there is no need for the cowherd's skill.' Zen Master Yunyu of Taoyuan Mountain in Cizhou Opening the hall for instruction, ascending the seat, he said, 'The subtle meaning from the West is difficult to face directly. A thousand opportunities flash like lightning, requiring no lingering thought. If there is any author, please come forward to meet me.' At that time, a monk came out and bowed. The Master said, 'You have already missed it under your feet.' The monk bowed and rose, intending to ask a question. The Master said, 'Four horses are hard to chase.' Someone asked, 'You, Master, personally sing a phoenix melody; I wish to be shown the profound mystery with a single note.' The Master said,
。洪音不韻人間調。直出青霄和得么 進云。恁么則智音不和 師云。滿口冰霜冷徹骨。巖下石人笑點頭。
問。如何是佛法大意 師云。水流澗下。云吐峰頭。
潭州北禪寺懷感禪師
有僧問。如何是諸聖為人底句 師云。紅輪當萬戶。光燭下無私 進云。如何是和尚為人底句 師云。金鉤混玉浪。游魚焉敢吞 進云。恁么則空手歸家 師云。怨他誰。
問。如何是佛 師云。尺短寸長。
舒州四面山寶津禪師
有僧問。如何是祖師西來意 師云。山寒冰冷。
師問修造僧。本自圓成。何得開山造寺 造云。擔枷過狀 師云。未在。更道 造云。兩重公案 師拈棒 造擬議 師便打。
問。僧什麼處來 僧云。舒州來 師云。正落四面手裡。僧無對 師云。且坐喫茶。
柱杖頌
四面一條杖 當機驗龍象 頭角稍低昂 電光臨背上
襄州廣德山重智禪師
有僧問。師唱誰家曲。宗風嗣阿誰 師云。白雲漫鳳嶺。天下太平歌。
問。廣德此日師親據。鳳凰巖下意如何 師云。靈源一派。異滔滔應萬機。
問。如何是及時節底句 師云。寒即向火 學云。不會 師云。熱即取涼。
鳳翔府青峰山義誠禪師
有
【現代漢語翻譯】 現代漢語譯本： 洪亮的音聲不合人間的曲調，直接衝上青天，能與之相和嗎？僧人進言：『這樣說來，智慧之音就不和諧了。』禪師說：『滿口冰霜，寒冷徹骨，巖石下的石人笑著點頭。』 問：『如何是佛法的大意？』禪師說：『水流淌在山澗下，雲霧吐出于山峰頂。』 潭州北禪寺懷感禪師 有僧人問：『如何是諸聖為人的根本語句？』禪師說：『紅日照耀千家萬戶，光明普照天下沒有偏私。』僧人進言：『如何是和尚您為人的根本語句？』禪師說：『金鉤混雜在玉色的波浪中，游魚怎敢吞食？』僧人進言：『這樣說來，就是空手回家了。』禪師說：『怨得了誰呢？』 問：『如何是佛？』禪師說：『尺短寸長。』 舒州四面山寶津禪師 有僧人問：『如何是祖師西來的真意？』禪師說：『山寒冷，冰凍結。』 禪師問正在修造寺廟的僧人：『本來就是圓滿成就的，為何還要開山建造寺廟？』僧人回答說：『如同帶著枷鎖去官府訴訟。』禪師說：『還不到位，再說一句。』僧人回答說：『這是兩重的公案。』禪師拿起木棒，僧人想要辯解，禪師就打了他。 問：『僧人從哪裡來？』僧人說：『從舒州來。』禪師說：『正好落入四面山的手裡。』僧人無言以對。禪師說：『先坐下喝茶吧。』 柱杖頌 四面山的一條拄杖，當機檢驗龍象（比喻有才能的人），頭角稍微有些低昂，電光閃耀在背上。 襄州廣德山重智禪師 有僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『白雲覆蓋著鳳凰山，天下太平的歌聲。』 問：『廣德山今日禪師您親自坐鎮，鳳凰巖下的真意如何？』禪師說：『靈性的源泉只有一個源頭，但能滔滔不絕地應付萬機。』 問：『如何是應時應節的語句？』禪師說：『寒冷就靠近火取暖。』學人說：『不明白。』禪師說：『炎熱就尋求涼爽。』 鳳翔府青峰山義誠禪師 有
【English Translation】 English version: The loud sound does not harmonize with human tunes; it goes straight up to the blue sky. Can it be matched? The monk advanced, 'In that case, the sound of wisdom is not harmonious.' The Zen master said, 'A mouth full of ice and frost, chilling to the bone; the stone man under the rock smiles and nods.' Asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'Water flows down the mountain stream, clouds emerge from the mountain peak.' Zen Master Huaigan of Beichan Temple in Tanzhou A monk asked, 'What is the fundamental phrase for how all the sages act?' The Zen master said, 'The red sun shines on ten thousand households, its light illuminates all without partiality.' The monk advanced, 'What is the fundamental phrase for how you, the abbot, act?' The Zen master said, 'A golden hook is mixed in the jade waves; how dare the swimming fish swallow it?' The monk advanced, 'In that case, one returns home empty-handed.' The Zen master said, 'Who can you blame?' Asked, 'What is Buddha?' The Zen master said, 'A foot is short, an inch is long.' Zen Master Baojin of Simianshan (Four Faces Mountain) in Shuzhou A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Zen master said, 'The mountain is cold, the ice is frozen.' The Zen master asked the monk who was building the temple, 'Originally it is perfectly complete, why open the mountain and build a temple?' The monk replied, 'Like wearing a cangue (wooden collar) to court.' The Zen master said, 'Not quite, say another phrase.' The monk replied, 'A double case.' The Zen master picked up a stick; the monk hesitated, and the Zen master struck him. Asked, 'Where does the monk come from?' The monk said, 'From Shuzhou.' The Zen master said, 'You have fallen right into the hands of Simianshan.' The monk had no reply. The Zen master said, 'Sit down and have some tea.' Ode to the Staff The staff of Simianshan, tests dragons and elephants (talented people) at the opportune moment. The head and horns are slightly raised and lowered, lightning flashes on the back. Zen Master Chongzhi of Guangdeshan (Vast Virtue Mountain) in Xiangzhou A monk asked, 'Whose tune does the master sing? Whose ancestral style do you inherit?' The Zen master said, 'White clouds cover Phoenix Peak, a song of peace throughout the world.' Asked, 'Today, you, the master, personally preside over Guangdeshan; what is the meaning beneath Phoenix Rock?' The Zen master said, 'The spiritual source has one origin, but it can endlessly respond to myriad opportunities.' Asked, 'What is a phrase for the timely moment?' The Zen master said, 'When it's cold, get close to the fire.' The student said, 'I don't understand.' The Zen master said, 'When it's hot, seek coolness.' Zen Master Yicheng of Qingfengshan (Green Peak Mountain) in Fengxiang Prefecture There is
僧問。師唱誰家曲。宗風嗣阿誰 師云。十年游漢水。捨得鳳凰毛。
問。如何是青峰家風 師云。向火吃甜瓜。
問。三際不生是何境界 師云。白雲蓮雪岳。明月混魚鉤 進云。未審向上更有也無 師云。有 進云。如何是向上事 師云。靈光爍破琉璃色。大地明來絕點痕。
問。如何是祖師西來意 師云。石牛欄古路。木馬驟高樓。
永康軍景德院真禪師
有僧問。師唱誰家曲。宗風嗣阿誰 師云。無根樹下親付囑。井底挑證更是誰 進云。宗風雖蒙師指示。今日當筵又若何 師云。金龍出洞祥光聚。凰凰翥翼野云飛。
問。如何是道 師云。千差雖有異。一月照無偏 進云。如何是道中人 師云。行玄不舉步。鳥道任來過。
問。如何是諸佛前 師云。片雪鎖寒巖 進云。如何是諸佛后 師云。滴瀝無相似。
興元府廣教院紹榮禪師
有僧問。如何是佛法大意 師云。斗山粳米。讓水薹子。
問。如何是從上來相傳底事 師云。片月流暉。光含萬象 進云。即今事又作么生 師云。擊動乾坤鼓。夢魂人未驚。
嘉州承天院義勤禪師
有僧問。如何是和尚家風師云。不直半分錢 進云。忽遇客來。將何祇待 師云。滿盤饤不出。到
{ "translations": [ "現代漢語譯本：", "僧人問：『請問禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』", "禪師說：『我十年間遊歷漢水一帶，捨棄了珍貴的鳳凰羽毛。』", "問：『什麼是青峰的家風？』", "禪師說：『圍著火爐吃甜瓜。』", "問：『過去、現在、未來三際都不產生，是怎樣的境界？』", "禪師說：『白雲覆蓋蓮花般的雪山，明月的光輝與魚鉤混在一起。』", "僧人進一步問：『不知在向上追求的道路上，還有更高的境界嗎？』", "禪師說：『有。』", "僧人進一步問：『什麼是向上追求的事？』", "禪師說：『靈光閃爍，打破琉璃的色彩，大地一片光明，沒有絲毫痕跡。』", "問：『什麼是祖師西來（Bodhidharma's arrival from the West）的真意？』", "禪師說：『石牛（stone ox）被拴在古老的道路上，木馬（wooden horse）奔馳在高樓之上。』", "永康軍景德院真禪師", "有僧人問：『請問禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』", "禪師說：『在無根樹下親手交付囑託，在井底挑水來證明，還能有誰？』", "僧人進一步說：『宗風雖然蒙禪師您指示，今日在這法會之上又該如何體現？』", "禪師說：『金龍（golden dragon）出洞，祥光聚集，鳳凰（phoenix）展翅飛翔，野外的雲彩飄動。』", "問：『什麼是道（the Way）？』", "禪師說：『千差萬別雖然各有不同，一輪明月照耀而無所偏頗。』", "僧人進一步問：『什麼是得道之人？』", "禪師說：『行動玄妙而不抬腳，鳥兒飛過的道路任其來往。』", "問：『什麼是諸佛（all Buddhas）之前？』", "禪師說：『一片雪花鎖住寒冷的巖石。』", "僧人進一步問：『什麼是諸佛之後？』", "禪師說：『滴滴答答，沒有相似之處。』", "興元府廣教院紹榮禪師", "有僧人問：『什麼是佛法（Buddha Dharma）的大意？』", "禪師說：『像斗山（Doushan）的粳米，像讓水（Rangshui）的苔菜。』", "問：『什麼是從古以來相傳的事？』", "禪師說：『一片月亮流淌光輝，光芒包含萬象。』", "僧人進一步問：『現在的事又該如何？』", "禪師說：『敲擊震動乾坤的鼓，夢中的人還沒有驚醒。』", "嘉州承天院義勤禪師", "有僧人問：『什麼是和尚（abbot）的家風？』", "禪師說：『一文錢也不值。』", "僧人進一步問：『忽然有客人來，將用什麼來招待？』", "禪師說：『滿盤的食物擺不出來，到了』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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者善知時。
問。如何是諦實之言 師云。措大中子黑。
同州饒益寺法華禪師
行腳至襄州石門徹禪師會下。一日早晨。上問訊 徹云。數日天陰。日往什麼處去也 師良久云。某甲道不得 徹云。你問。我與汝道 師便問。數日天陰。日往什麼處去也 徹云。廚下椽椽聲 師云。會也 徹云。你見個甚麼道理 師云。廚下椽椽聲。
師因茲省悟。回本寺。雖不出世。云堂法侶常盈百數。師又誓不出寺。常誦蓮經。
因僧辭往石門。師寄一問。其僧到石門。乃問。金鳳透白雲時如何 徹云。海州圓月現。赫弈滿天涯 徹云。且住。此問是自置。人教你。若是自置。你須說來。若說不得。吃棒出院 僧云。是同州饒益寺法華教某甲問 徹云。情知不是你問。
后徹禪師累發人取。令住石門 師堅辭之。乃寄月頌一首。
曠劫輾長天 山河景色鮮 千家含瑞彩 萬里一輪懸 有照森羅影 無私遍大千 太虛留不住 豈受白雲漫
徹上堂云。滅胡種。滅胡種。
襄州石門山筠首座
師受業于太原金藏院。自入此山。三十餘載。每中食訖。荷鋤披榛。手植梨栗。遍於山田。會眾仍露餘利。綽有懿行。叢林慕焉。緇白凡三請出世。不諾。
【現代漢語翻譯】 現代漢語譯本 這個人善於瞭解時機。
問：什麼是真實不虛的話？ 師父說：『措大（指讀書人）的兒子是黑的。』
同州饒益寺的法華禪師
行腳雲遊到襄州石門徹禪師的座下。一天早晨，上前問訊。徹禪師問：『這幾天天陰，太陽到哪裡去了？』法華禪師沉默良久說：『我不知道。』徹禪師說：『你問，我告訴你。』法華禪師便問：『這幾天天陰，太陽到哪裡去了？』徹禪師說：『廚房裡椽子發出的聲音。』法華禪師說：『我明白了。』徹禪師說：『你見到了什麼道理？』法華禪師說：『廚房裡椽子發出的聲音。』
法華禪師因此而領悟。回到本寺后，雖然沒有公開主持寺務，但云堂里的僧侶常常有百人之多。法華禪師又發誓不出寺，常誦《蓮經》。
一次，有僧人辭別前往石門，法華禪師托他帶一個問題。那僧人到了石門，便問：『金鳳穿透白雲時如何？』徹禪師說：『海州的圓月顯現，光輝照滿整個天涯。』徹禪師又說：『且慢，這個問題是你自己想的，還是別人教你的？如果是你自己想的，你須得說出道理來。如果說不出來，就吃棒子出去。』僧人說：『是同州饒益寺的法華禪師教我問的。』徹禪師說：『我就知道不是你問的。』
後來，徹禪師多次派人來請法華禪師，讓他主持石門寺，法華禪師堅決推辭。於是寄去一首《月頌》：
『曠劫輾轉于長空， 山河景色鮮明。 千家萬戶含著吉祥的光彩， 一輪明月懸掛在萬里之上。 月光照耀著森羅萬象的影子， 無私地照遍整個大千世界。 即使是廣闊的太虛也無法留住它， 又怎會受到白雲的遮蔽呢？』
徹禪師上堂說法時說：『消滅胡人的種子！消滅胡人的種子！』
襄州石門山的筠首座
筠首座在太原金藏院接受教育。自從來到這座山後，三十多年來，每次午飯後，都扛著鋤頭，披荊斬棘，親手種植梨樹和栗樹，遍佈山間的田地。他將剩餘的利益分給大眾，品行高尚，叢林中的人都很敬佩他。僧人和百姓多次請他出山主持寺務，他都沒有答應。
【English Translation】 English version This person is good at knowing the opportune time.
Question: What is truthful speech? The Master said: 'The son of a scholar is black.'
Zen Master Fahua of Rao Yi Temple in Tongzhou
Traveled to Xiangzhou Shimen to be under Zen Master Che. One morning, he went to pay his respects. Che said, 'For several days the sky has been overcast. Where has the sun gone?' The Master was silent for a long time and said, 'I cannot say.' Che said, 'You ask, and I will tell you.' The Master then asked, 'For several days the sky has been overcast. Where has the sun gone?' Che said, 'The sound of rafters in the kitchen.' The Master said, 'I understand.' Che said, 'What principle do you see?' The Master said, 'The sound of rafters in the kitchen.'
The Master became enlightened because of this. He returned to his temple. Although he did not publicly lead the temple affairs, the number of monks in the meditation hall was often over a hundred. The Master also vowed not to leave the temple and constantly recited the Lotus Sutra.
Once, a monk bid farewell to go to Shimen. The Master entrusted him with a question. When the monk arrived at Shimen, he asked, 'What is it like when the golden phoenix pierces through the white clouds?' Che said, 'The round moon of Haizhou appears, its brilliance filling the horizon.' Che then said, 'Wait. Is this question your own, or did someone teach you? If it is your own, you must explain the principle. If you cannot explain it, you will be beaten and expelled from the monastery.' The monk said, 'It was Zen Master Fahua of Rao Yi Temple in Tongzhou who taught me to ask.' Che said, 'I knew it wasn't your question.'
Later, Zen Master Che repeatedly sent people to invite Master Fahua to preside over Shimen Temple, but Master Fahua firmly declined. So he sent a 'Ode to the Moon':
'Revolving through the long sky for countless eons, The scenery of mountains and rivers is bright. Thousands of households contain auspicious light, A round moon hangs over ten thousand miles. The moonlight illuminates the shadows of all phenomena, Impartially shining throughout the great thousand worlds. Even the vast emptiness cannot hold it, How could it be obscured by white clouds?'
When Zen Master Che ascended the Dharma hall, he said, 'Extinguish the seeds of the barbarians! Extinguish the seeds of the barbarians!'
Head Seat Yun of Shimen Mountain in Xiangzhou
Head Seat Yun received his education at Jinzang Monastery in Taiyuan. Since coming to this mountain, for more than thirty years, after each midday meal, he would carry a hoe, cut through the undergrowth, and personally plant pear and chestnut trees, spreading them throughout the mountain fields. He distributed the remaining profits to the community, and his conduct was highly esteemed. Monks and laypeople repeatedly invited him to come out of seclusion and preside over the temple affairs, but he did not agree.
一日。因僧請喫茶次 僧問。如何是首座一著子 師云。適來猶記得 僧云。即今又如何 師云。好坐。點茶來。
師因擔鋤入園次。僧問。三身中。那一身去作務 師拄鋤而立 僧云。莫便當也無 師擔鋤便去。
潭州北禪寺契念禪師
有僧問。如何大道之源 師云。眾流混不得 進云。獨脫事如何 師云。穿云透石。
問。如何是不墜古今底句 師云。十五十六。日月相逐。
鼎州梁山第三世善冀禪師
上堂云。日日槌鐘擊鼓。本自不迷。何須求悟。諸上座。未到梁山橋亭。早有三十榛分。如今上來。覓個什麼。珍重。
僧問。撥塵見佛時如何 師云。莫眼華。
問。和尚幾時成佛 師云。且莫壓良為賤 進云。和尚為什麼不肯承當 師云。好事不如無。
師因舉魯祖和尚見僧來便面壁。乃有頌曰。
魯祖三昧最省力 才見僧來便面壁 若是知心達道人 不在揚眉便相悉
師因僧有煩惱。作頌曰。
若人心在道 煩惱自然無 不是無心法 本來若太虛
牧牛頌
梁山一頭水牯牛 素無鼻孔復何收 朝昏擬犯他苗稼 一喝便教卻回頭 回頭照見無一物 自然快樂得無憂 從茲會得放牛法 不揀荒田得
【現代漢語翻譯】 現代漢語譯本 一日，因為僧人請喫茶，僧人問道：『如何是首座（寺院中資歷最深的僧人）的一著子？』 禪師說：『剛才還記得。』 僧人問：『現在又如何呢？』 禪師說：『好好坐著，點茶來。』
禪師因為扛著鋤頭進入園中，僧人問道：『三身（佛的三種化身，即法身、報身、應身）中，哪一身去作務（勞動）？』 禪師拄著鋤頭站立。 僧人問：『莫非就是這樣嗎？』 禪師扛著鋤頭便離開了。
潭州北禪寺契念禪師
有僧人問道：『如何是大道之源？』 禪師說：『眾流混不得。』 僧人進一步問道：『獨脫（解脫）事如何？』 禪師說：『穿云透石。』
僧人問：『如何是不墜古今底句？』 禪師說：『十五十六，日月相逐。』
鼎州梁山第三世善冀禪師
上堂開示說：『日日槌鐘擊鼓，本自不迷，何須求悟。諸位，未到梁山橋亭，早有三十榛分。如今上來，覓個什麼？珍重。』
僧人問：『撥塵見佛時如何？』 禪師說：『莫眼華（不要眼花）。』
僧人問：『和尚幾時成佛？』 禪師說：『且莫壓良為賤（不要顛倒貴賤）。』 僧人進一步問：『和尚為什麼不肯承當（承認）？』 禪師說：『好事不如無。』
禪師因為舉魯祖和尚見僧人來便面壁（面對墻壁）的故事，於是作頌說：
『魯祖三昧（禪定）最省力， 才見僧來便面壁。 若是知心達道人， 不在揚眉便相悉（彼此瞭解）。』
禪師因為僧人有煩惱，作頌說：
『若人心在道， 煩惱自然無， 不是無心法， 本來若太虛（太空）。』
牧牛頌
『梁山一頭水牯牛， 素無鼻孔復何收？ 朝昏擬犯他苗稼， 一喝便教卻回頭。 回頭照見無一物， 自然快樂得無憂。 從茲會得放牛法， 不揀荒田得。』
【English Translation】 English version One day, a monk invited the master for tea. The monk asked, 'What is the foremost move of the chief seat (the most senior monk in the monastery)?' The master said, 'I still remembered it just now.' The monk asked, 'What about now?' The master said, 'Sit properly and bring tea.'
Once, the master was entering the garden carrying a hoe. A monk asked, 'Which of the three bodies (Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) is doing the work?' The master stood still, leaning on the hoe. The monk asked, 'Is that it?' The master carried the hoe and left.
Chan Master Qinian of Beichan Temple in Tanzhou
A monk asked, 'What is the source of the Great Way?' The master said, 'The various streams cannot be mixed.' The monk further asked, 'What about the matter of independent liberation?' The master said, 'Piercing through clouds and penetrating rocks.'
A monk asked, 'What is the phrase that does not fall into the past or present?' The master said, 'The fifteenth and sixteenth, the sun and moon follow each other.'
Chan Master Shanji, the third generation of Liangshan in Dingzhou
In an Dharma talk, he said, 'Every day, the bell is struck and the drum is beaten. Originally, there is no delusion, so why seek enlightenment? Venerable ones, before reaching the bridge pavilion of Liangshan, there were already thirty hazelnut portions. Now you come up here, what are you looking for? Treasure this.'
A monk asked, 'What is it like when the Buddha is seen by sweeping away the dust?' The master said, 'Don't have blurry vision.'
A monk asked, 'When will the master become a Buddha?' The master said, 'Don't oppress the good to make them base.' The monk further asked, 'Why doesn't the master acknowledge it?' The master said, 'A good thing is better than nothing.'
The master cited the story of Master Lu seeing a monk and facing the wall, and then composed a verse:
'Lu Zu's Samadhi (meditative state) is the most effortless, As soon as he sees a monk, he faces the wall. If he is a person who knows the heart and understands the Way, He will understand each other without raising his eyebrows.'
Because the monk had troubles, the master composed a verse:
'If a person's heart is on the Way, Troubles will naturally disappear, It is not a law of no-mind, Originally like the great void.'
Song of Herding the Ox
'A water buffalo on Liangshan, Originally without nostrils, how to restrain it? Morning and evening, it intends to invade other people's crops, A shout will make it turn its head. Turning its head to see nothing, Naturally happy and without worries. From now on, knowing the method of herding the ox, No matter the barren field, it is obtained.'
自由
襄州谷隱山契崇禪師
有僧問。如何是祖師西來意 師云。番人皮裘胡人著 進云。不會此理如何 師云。聾人側耳啞人歌。
襄州谷隱山法誨禪師
有僧問。師唱誰家曲。宗風嗣阿誰 師云。石筍抽條臘月春 進云。恁么即虎溪嫡子也 師云。莫亂道。
問。如何是法 師云。山河大地 進云。莫便是和尚為人處也無 師云。何必。
襄州開解山重慜禪師
有僧問。承教有言。不可以智知。不可以識識。此意如何 師云。龜毛拂子隨時用。兔角分明應萬機 進云。學人未曉。乞師方便 師云。石人解唱長生曲。玉女能分八字眉。 問。如何是學人自己 師云。到處問人 進云。乞師方便 師云。爭柰何。
襄州鷲嶺院懷堅禪師
有僧問。最險無過劍刃鋒。如何是劍刃鋒 師云。非君境界 進云。進即是。退即是 師云。俱錯 進云。不進不退時如何 師喝。
夏滿日。僧問。西天以蠟人為驗。未審此土以何為驗 師云。賊人膽底虛 進云。恁么則今日十六。來日十七 師云。放你二十棒。 問。鼓聲才罷。大眾云臻。學人上來。師意如何 師云。吃棒 進云。教學人如何措足 師云。罪不重科。
鄧州廣濟院守方禪師
先住潭州
【現代漢語翻譯】 現代漢語譯本 自由
襄州谷隱山契崇禪師
有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖）？』 禪師回答：『番人的皮裘胡人穿（A barbarian's fur coat is worn by a foreigner）。』 僧人進一步問：『不明白這個道理該怎麼辦？』 禪師回答：『聾子側耳聽，啞巴開口歌（A deaf person strains to listen, a mute person sings）。』
襄州谷隱山法誨禪師
有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師回答：『石筍抽出新條，臘月里也見春意（Stone bamboos sprout new shoots, even in the twelfth month, spring can be seen）。』 僧人進一步問：『這麼說您就是虎溪（Tiger Creek，慧遠大師隱居地）的嫡傳弟子了？』 禪師回答：『不要胡說八道（Don't talk nonsense）。』
僧人問：『什麼是法（Dharma，佛法）？』 禪師回答：『山河大地（Mountains, rivers, and the great earth）。』 僧人進一步問：『莫非這就是和尚您教化人的地方嗎？』 禪師回答：『何必呢（Why necessarily）。』
襄州開解山重慜禪師
有僧人問：『經書上說，不可以智來知，不可以識來識，這是什麼意思？』 禪師回答：『龜毛拂塵隨時用，兔角分明應萬機（A whisk made of tortoise hair is used at any time, a rabbit's horn clearly responds to all affairs）。』 僧人進一步問：『學人還不明白，請禪師開示方便之門。』 禪師回答：『石人能唱長生曲，玉女能分八字眉（A stone man can sing the song of longevity, a jade maiden can distinguish eyebrows shaped like the character '八'）。』 僧人問：『什麼是學人自己的本來面目？』 禪師回答：『到處問人（Asking people everywhere）。』 僧人進一步問：『請禪師開示方便之門。』 禪師回答：『又能怎麼樣呢（What can be done）。』
襄州鷲嶺院懷堅禪師
有僧人問：『最危險的莫過於劍刃鋒利，什麼是劍刃鋒利？』 禪師回答：『不是你的境界（Not your realm）。』 僧人進一步問：『進也是，退也是？』 禪師回答：『都錯（Both are wrong）。』 僧人問：『不進不退時如何？』 禪師喝斥。
夏滿日（Summer Solstice），僧人問：『西天用蠟人來驗證，不知道這裡用什麼來驗證？』 禪師回答：『賊人膽子虛（A thief's courage is weak）。』 僧人進一步問：『這麼說今天十六，明天十七？』 禪師回答：『打你二十棒（Give you twenty blows）。』 僧人問：『鼓聲剛停，大眾雲集，學人上來，禪師意下如何？』 禪師回答：『吃棒（Take a beating）。』 僧人進一步問：『教學生如何落腳？』 禪師回答：『罪不重科（A crime is not punished twice）。』
鄧州廣濟院守方禪師
先前住在潭州
English version Freedom
Chan Master Qichong of Guyin Mountain in Xiangzhou
A monk asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said: 'A barbarian's fur coat is worn by a foreigner (番人皮裘胡人著).' The monk further asked: 'If I don't understand this principle, what should I do?' The Master said: 'A deaf person strains to listen, a mute person sings (聾人側耳啞人歌).'
Chan Master Fahui of Guyin Mountain in Xiangzhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does your school of Chan (宗風) inherit?' The Master said: 'Stone bamboos sprout new shoots, even in the twelfth month, spring can be seen (石筍抽條臘月春).' The monk further asked: 'So you are a direct descendant of Tiger Creek (虎溪, Huisi's hermitage)?' The Master said: 'Don't talk nonsense (莫亂道).'
The monk asked: 'What is the Dharma (法)?' The Master said: 'Mountains, rivers, and the great earth (山河大地).' The monk further asked: 'Is this where the Master teaches people?' The Master said: 'Why necessarily (何必)?'
Chan Master Chongmin of Kaijie Mountain in Xiangzhou
A monk asked: 'The scriptures say, 'It cannot be known by intellect, it cannot be recognized by consciousness.' What does this mean?' The Master said: 'A whisk made of tortoise hair is used at any time, a rabbit's horn clearly responds to all affairs (龜毛拂子隨時用。兔角分明應萬機).' The monk further asked: 'This student still doesn't understand. Please, Master, open the door of expedient means.' The Master said: 'A stone man can sing the song of longevity, a jade maiden can distinguish eyebrows shaped like the character '八' (石人解唱長生曲。玉女能分八字眉).' The monk asked: 'What is this student's own self (自己)?' The Master said: 'Asking people everywhere (到處問人).' The monk further asked: 'Please, Master, open the door of expedient means.' The Master said: 'What can be done (爭柰何)?'
Chan Master Huaijian of Jiuling Monastery in Xiangzhou
A monk asked: 'Nothing is more dangerous than the sharpness of a sword's edge. What is the sharpness of a sword's edge?' The Master said: 'Not your realm (非君境界).' The monk further asked: 'Is it advancing? Is it retreating?' The Master said: 'Both are wrong (俱錯).' The monk asked: 'What about neither advancing nor retreating?' The Master shouted.
On the Summer Solstice (夏滿日), a monk asked: 'In the Western Heaven, wax figures are used for verification. I wonder what is used for verification here?' The Master said: 'A thief's courage is weak (賊人膽底虛).' The monk further asked: 'So today is the sixteenth, and tomorrow is the seventeenth?' The Master said: 'Give you twenty blows (放你二十棒).' The monk asked: 'The drum has just stopped, the assembly has gathered, and this student has come forward. What is the Master's intention?' The Master said: 'Take a beating (吃棒).' The monk further asked: 'How should the student place his feet?' The Master said: 'A crime is not punished twice (罪不重科).'
Chan Master Shoufang of Guangji Monastery in Dengzhou
Formerly resided in Tanzhou
【English Translation】 English version Freedom
Chan Master Qichong of Guyin Mountain in Xiangzhou
A monk asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said: 'A barbarian's fur coat is worn by a foreigner (番人皮裘胡人著).' The monk further asked: 'If I don't understand this principle, what should I do?' The Master said: 'A deaf person strains to listen, a mute person sings (聾人側耳啞人歌).'
Chan Master Fahui of Guyin Mountain in Xiangzhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does your school of Chan (宗風) inherit?' The Master said: 'Stone bamboos sprout new shoots, even in the twelfth month, spring can be seen (石筍抽條臘月春).' The monk further asked: 'So you are a direct descendant of Tiger Creek (虎溪, Huisi's hermitage)?' The Master said: 'Don't talk nonsense (莫亂道).'
The monk asked: 'What is the Dharma (法)?' The Master said: 'Mountains, rivers, and the great earth (山河大地).' The monk further asked: 'Is this where the Master teaches people?' The Master said: 'Why necessarily (何必)?'
Chan Master Chongmin of Kaijie Mountain in Xiangzhou
A monk asked: 'The scriptures say, 'It cannot be known by intellect, it cannot be recognized by consciousness.' What does this mean?' The Master said: 'A whisk made of tortoise hair is used at any time, a rabbit's horn clearly responds to all affairs (龜毛拂子隨時用。兔角分明應萬機).' The monk further asked: 'This student still doesn't understand. Please, Master, open the door of expedient means.' The Master said: 'A stone man can sing the song of longevity, a jade maiden can distinguish eyebrows shaped like the character '八' (石人解唱長生曲。玉女能分八字眉).' The monk asked: 'What is this student's own self (自己)?' The Master said: 'Asking people everywhere (到處問人).' The monk further asked: 'Please, Master, open the door of expedient means.' The Master said: 'What can be done (爭柰何)?'
Chan Master Huaijian of Jiuling Monastery in Xiangzhou
A monk asked: 'Nothing is more dangerous than the sharpness of a sword's edge. What is the sharpness of a sword's edge?' The Master said: 'Not your realm (非君境界).' The monk further asked: 'Is it advancing? Is it retreating?' The Master said: 'Both are wrong (俱錯).' The monk asked: 'What about neither advancing nor retreating?' The Master shouted.
On the Summer Solstice (夏滿日), a monk asked: 'In the Western Heaven, wax figures are used for verification. I wonder what is used for verification here?' The Master said: 'A thief's courage is weak (賊人膽底虛).' The monk further asked: 'So today is the sixteenth, and tomorrow is the seventeenth?' The Master said: 'Give you twenty blows (放你二十棒).' The monk asked: 'The drum has just stopped, the assembly has gathered, and this student has come forward. What is the Master's intention?' The Master said: 'Take a beating (吃棒).' The monk further asked: 'How should the student place his feet?' The Master said: 'A crime is not punished twice (罪不重科).'
Chan Master Shoufang of Guangji Monastery in Dengzhou
Formerly resided in Tanzhou
延壽寺。開堂日。僧問。和尚得個什麼便休去 師云。自從咬破䥫馂饀。直至如今五味全。 問。如何是延壽境 師云。舒湖清似鏡。照破萬人心 進云。如何是境中人 師云。守方今年四十九。 問。牛頭未見四祖時如何 師云。失曉烏雞頭帶雪 進云。見后如何 師云。雪散雞飛影不存。 問。古鏡未磨時如何 師云。光明烜赫 進云。磨后如何 師云。黑似漆。
隋州護國院崇寶禪師
有僧問。師唱誰家曲。宗風嗣阿誰 師云。打動猶松鼓。唱起鳳凰歌。 問。天人群生類。皆承此恩力。如何是此恩力 師云。風高月吟。
懷安軍雲頂鑒禪師
有僧問。師唱誰家曲。宗風嗣阿誰 師云。石鼓擊時天地動。木人橫笛火中吹。 問。如何是雲頂境 師云。千年枯木花重秀。萬劫盤陀鎮古峰 進云。如何是境中人 師豎起拂子云。見么 學云。見 師云。見即不到恁么舊地也。
潭州道吾山契詮禪師
有僧問。師唱誰家曲。宗風嗣阿誰 師云。鳳嶺無私曲。如今天下傳。 問。如何是道吾境 師云。溪華含玉露。庭果落金臺 進云。如何是境中人 師云。擁爐披古衲。曝日枕山根 問。牛頭未見四祖時如何 師云。玉上青蠅 進云。見后如何 師云。紅爐焰里冰。
襄州
【現代漢語翻譯】 現代漢語譯本 延壽寺。開堂日。僧人問：『和尚您得到了什麼才肯罷休？』 師父說：『自從咬破了鐵餡的饅頭，直到如今，五味俱全。』 僧人問：『如何是延壽境？（延壽寺的境界是怎樣的？）』 師父說：『舒湖清澈如鏡，照破萬人心。』 僧人進一步問：『如何是境中人？（這境界中的人是怎樣的？）』 師父說：『守方今年四十九。』（意指住持守方禪師） 僧人問：『牛頭禪師未見四祖道信時如何？』 師父說：『失曉的烏雞，頭上帶著雪。』 僧人進一步問：『見后如何？』 師父說：『雪散雞飛，影子也不存。』 僧人問：『古鏡未磨時如何？』 師父說：『光明烜赫。』 僧人進一步問：『磨后如何？』 師父說：『黑似漆。』
隋州護國院崇寶禪師
有僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 師父說：『打動了猶松的鼓，唱起了鳳凰的歌。』 僧人問：『天人、群生、各類眾生，都承受著這恩德的力量，什麼是這恩德的力量？』 師父說：『風高，月吟。』
懷安軍雲頂鑒禪師
有僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 師父說：『石鼓敲擊時天地動搖，木人橫笛在火焰中吹奏。』 僧人問：『如何是雲頂境？（雲頂山的境界是怎樣的？）』 師父說：『千年枯木，花朵重新綻放；萬劫磐陀，鎮守著古老的山峰。』 僧人進一步問：『如何是境中人？（這境界中的人是怎樣的？）』 師父豎起拂塵說：『看見了嗎？』 學人說：『看見了。』 師父說：『看見了，也到不了那麼舊的地方了。』
潭州道吾山契詮禪師
有僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 師父說：『鳳嶺沒有私藏的曲調，如今在天下傳揚。』 僧人問：『如何是道吾境？（道吾山的境界是怎樣的？）』 師父說：『溪邊的花朵含著玉露，庭院的果實落在金色的臺上。』 僧人進一步問：『如何是境中人？（這境界中的人是怎樣的？）』 師父說：『擁著火爐，披著古舊的衲衣，在陽光下曝曬，枕著山根睡覺。』 僧人問：『牛頭禪師未見四祖道信時如何？』 師父說：『玉上的青蠅。』 僧人進一步問：『見后如何？』 師父說：『紅爐火焰里的冰。』
襄州
【English Translation】 English version Yanshou Temple. On the opening day of the Dharma hall, a monk asked: 'What must the Master attain to finally rest?' The Master said: 'Since biting through the iron-filled steamed bun, until now, all five flavors are complete.' The monk asked: 'What is the Yanshou realm? (What is the state of Yanshou Temple?)' The Master said: 'Shu Lake is as clear as a mirror, illuminating the hearts of ten thousand people.' The monk further asked: 'What is the person within the realm? (What is the person like in this realm?)' The Master said: 'Shoufang is forty-nine years old this year.' (Referring to the abbot, Chan Master Shoufang) The monk asked: 'What was Niu-tou (Ox-Head) Chan Master like before meeting the Fourth Patriarch Daoxin?' The Master said: 'A black chicken that has lost the dawn, its head covered with snow.' The monk further asked: 'What was he like after meeting him?' The Master said: 'The snow scatters, the chicken flies away, and the shadow no longer remains.' The monk asked: 'What is the ancient mirror like before it is polished?' The Master said: 'Its light is brilliant and dazzling.' The monk further asked: 'What is it like after it is polished?' The Master said: 'As black as lacquer.'
Chan Master Chongbao of Huguo Monastery in Suizhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does your school of Chan inherit?' The Master said: 'Striking the drum of Yousong, singing the song of the phoenix.' The monk asked: 'Heavenly beings, sentient beings, all kinds of beings, all receive this grace and power. What is this grace and power?' The Master said: 'The wind is high, the moon chants.'
Chan Master Jian of Yunding (Cloud Peak) in Huaian Army
A monk asked: 'Whose tune does the Master sing? Whose lineage does your school of Chan inherit?' The Master said: 'When the stone drum is struck, heaven and earth shake; a wooden man plays the flute horizontally in the fire.' The monk asked: 'What is the Yunding realm? (What is the state of Cloud Peak Mountain?)' The Master said: 'A thousand-year-old withered tree, its flowers bloom again; a myriad-kalpa (aeon) rock, guarding the ancient peak.' The monk further asked: 'What is the person within the realm? (What is the person like in this realm?)' The Master raised his whisk and said: 'Do you see it?' The student said: 'I see it.' The Master said: 'If you see it, you still cannot reach such an old place.'
Chan Master Qiquan of Daowu Mountain in Tanzhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does your school of Chan inherit?' The Master said: 'Fengling (Phoenix Ridge) has no privately held tunes; today, they are transmitted throughout the world.' The monk asked: 'What is the Daowu realm? (What is the state of Daowu Mountain?)' The Master said: 'The stream flowers contain jade dew; the courtyard fruits fall on the golden platform.' The monk further asked: 'What is the person within the realm? (What is the person like in this realm?)' The Master said: 'Huddling around the stove, wearing an old patched robe, basking in the sun, sleeping with my head on the mountain root.' The monk asked: 'What was Niu-tou (Ox-Head) Chan Master like before meeting the Fourth Patriarch Daoxin?' The Master said: 'Green flies on jade.' The monk further asked: 'What was he like after meeting him?' The Master said: 'Ice in the flames of a red furnace.'
Xiangzhou
廣德山慧遠禪師
有僧問。如何是祖師西來意 師云。一枝瑞草流東土。六葉芬芳亙古今。
問。如何是古佛心 師云。石人擊缶木人聽。
問。如何是禪 師云。久旱蘆華雪滿天 進云。莫只者個便是也無 師云。是即應太奇。
澧州層山善來禪師
有僧問。如何是道 師云。此去石門縣三里 進云。如何是道中人 師云。張三李四。
問。布袋里盛烏龜。意旨如何 師云。千聖名不出。通身豈滯機。
天聖廣燈錄卷第二十四 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十五 ［宋碑］
蘄州四祖山專海禪師
上堂云。要急相應。唯言不二。作么生說個不二底道理。然即人人書知有。要且不相續。作么生得相續去。良久。云。但自心藏異跡。語去浮雲。珍重。
僧問。如何是古佛家風 師云。密展靈關異。千機類不齊。
元正日。僧問。時遷景運人皆委。不落四時事若何 師云。歷劫不迷今日事。一輪輾破四時機 學云。今日事又如何 師云。煙嵐霧氣凝蕭。賞賚無私又一年。
郢州興陽山清剖禪師
開堂日。升座云。西來大道。理絕百非。句內投機。全乖妙旨。不已而已。有屈祖
【現代漢語翻譯】 現代漢語譯本
廣德山慧遠禪師
有僧人問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?） 師父說：『一枝瑞草流東土，六葉芬芳亙古今。』（A sprig of auspicious grass flows to the Eastern land; the fragrance of six leaves extends from ancient times to the present.）
問：『如何是古佛心？』（What is the mind of the ancient Buddha?） 師父說：『石人擊缶木人聽。』（A stone man strikes a pottery instrument, and a wooden man listens.）
問：『如何是禪？』（What is Zen?） 師父說：『久旱蘆華雪滿天。』（After a long drought, the reed flowers are like snow filling the sky.） 僧人進一步問：『莫非僅僅就是這個嗎？』（Is that all there is to it?） 師父說：『是的話就太奇怪了。』（If it were, it would be too strange.）
澧州層山善來禪師
有僧人問：『如何是道？』（What is the Tao?） 師父說：『此去石門縣三里。』（It's three miles from here to Shimen County.） 僧人進一步問：『如何是道中人？』（What is a person on the path?） 師父說：『張三李四。』（Zhang San and Li Si.）
問：『布袋里盛烏龜，意旨如何？』（What is the meaning of a turtle in a cloth bag?） 師父說：『千聖名不出，通身豈滯機。』（The names of a thousand sages cannot escape it; how can the whole body be stuck in mechanism?）
天聖廣燈錄卷第二十四 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十五 ［宋碑］
蘄州四祖山專海禪師
上堂開示說：『要快速相應，唯有不二之法。』（To quickly attain correspondence, the only way is the non-dual way.） 『怎麼說這個不二的道理？』（How do you explain the principle of non-duality?） 『雖然人人書本上都知道，但卻不能相續。』（Although everyone knows it in books, they cannot continue it.） 『怎麼才能相續下去？』（How can one continue it?） 停頓片刻，說：『但自心藏異跡，語去浮雲。』（Just let your heart conceal unusual traces, and let words go like floating clouds.） 『珍重。』（Take care.）
僧人問：『如何是古佛家風？』（What is the family style of the ancient Buddhas?） 師父說：『密展靈關異，千機類不齊。』（Secretly display the difference of the spiritual pass, the myriad mechanisms are not of the same kind.）
元正日（The first day of the New Year），僧人問：『時遷景運人皆委，不落四時事若何？』（As time changes and fortune shifts, everyone knows it; if it does not fall into the four seasons, what is the matter?） 師父說：『歷劫不迷今日事，一輪輾破四時機。』（Through countless kalpas, one is not confused about today's matter; one wheel crushes the mechanism of the four seasons.） 學人問：『今日事又如何？』（What about today's matter?） 師父說：『煙嵐霧氣凝蕭，賞賚無私又一年。』（The mist and haze congeal in the stillness; rewards are given without partiality for another year.）
郢州興陽山清剖禪師
開堂日，升座說：『西來大道，理絕百非。』（The great Tao that came from the West transcends all right and wrong.） 『句內投機，全乖妙旨。』（To seek opportunity within phrases completely misses the wonderful meaning.） 『不已而已，有屈祖』（Enough, enough, I have wronged the ancestors.）
【English Translation】 English version
Chan Master Huiyuan of Guangde Mountain
A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'A sprig of auspicious grass flows to the Eastern land; the fragrance of six leaves extends from ancient times to the present.'
Asked: 'What is the mind of the ancient Buddha?' The Master said: 'A stone man strikes a pottery instrument, and a wooden man listens.'
Asked: 'What is Zen?' The Master said: 'After a long drought, the reed flowers are like snow filling the sky.' The monk further asked: 'Is that all there is to it?' The Master said: 'If it were, it would be too strange.'
Chan Master Shanlai of Cengshan Mountain in Lizhou
A monk asked: 'What is the Tao?' The Master said: 'It's three miles from here to Shimen County.' The monk further asked: 'What is a person on the path?' The Master said: 'Zhang San and Li Si.'
Asked: 'What is the meaning of a turtle in a cloth bag?' The Master said: 'The names of a thousand sages cannot escape it; how can the whole body be stuck in mechanism?'
Tiānshèng Guangdeng Lu, Volume 24 Supplementary Volume 78, No. 1553 of the Wanxu Zang, Tiānshèng Guangdeng Lu
Tiānshèng Guangdeng Lu, Volume 25 [Song Stele]
Chan Master Zhuanhai of Sizu Mountain in Qizhou
In his Dharma talk, he said: 'To quickly attain correspondence, the only way is the non-dual way.' 'How do you explain the principle of non-duality?' 'Although everyone knows it in books, they cannot continue it.' 'How can one continue it?' After a pause, he said: 'Just let your heart conceal unusual traces, and let words go like floating clouds.' 'Take care.'
A monk asked: 'What is the family style of the ancient Buddhas?' The Master said: 'Secretly display the difference of the spiritual pass, the myriad mechanisms are not of the same kind.'
On New Year's Day, a monk asked: 'As time changes and fortune shifts, everyone knows it; if it does not fall into the four seasons, what is the matter?' The Master said: 'Through countless kalpas, one is not confused about today's matter; one wheel crushes the mechanism of the four seasons.' The student asked: 'What about today's matter?' The Master said: 'The mist and haze congeal in the stillness; rewards are given without partiality for another year.'
Chan Master Qingpou of Xingyang Mountain in Yingzhou
On the day of his opening Dharma talk, he ascended the seat and said: 'The great Tao that came from the West transcends all right and wrong.' 'To seek opportunity within phrases completely misses the wonderful meaning.' 'Enough, enough, I have wronged the ancestors.'
宗。豈況忉忉。有何相益。然雖如是。事無一向。且於唱道門中。通人一線。大家近前商量 時有僧問。達磨未傳心下印。釋迦未解髻中珠。此時若問西來意。還有西來意也無 師云。異草三冬秀。不待五天雷 學云。若不上來伸此問。焉能辨得法王機 師云。塞北高飛雁。墮翼喪身軀。
問。知師妙得空王旨。今日當筵事若何 師云。浩然非所得。廓落迴天涯 進云。妙用事又如何 師云。帝網重重無間斷。交光旋布目前機。
問。婆伽出海乾坤振。覿面相呈事若何 師云。妙翅展時當宇宙。箇中誰是出頭人 進云。忽遇出頭時又如何 師云。似體提鳩猶未覺。御樓前面始知真 進云。恁么即退身三步也 師云。須彌座下烏龜足。莫待重遭點額痕。
復州乾明院機聦禪師
上堂云。太陽溢目。洞鑑無虧。因什麼卻有迷悟。只為情生智隔。想變體殊。一念超越。千途路絕。且道恁么上來。還隔不隔。喫茶去。
問。如何是佛法大意 師云。此問不虛 學云。如何領會 師云。言前不薦。句后難明。
問。眾手淘金。誰是得者 師云。真金不混水。展手即迷源 進云。恁么則不從人得 師云。從來無異色。爭肯受提撕。
襄州白馬山歸喜禪師
上堂。僧問。師唱誰家
【現代漢語翻譯】 現代漢語譯本： 宗（Zong，宗派）。何況忉忉（dāo dāo，憂愁不安的樣子），有什麼益處呢？雖然是這樣，事情沒有絕對的。姑且在唱道門中，給通人一線機會，大家近前來商量。當時有僧人問：『達磨（Damo，菩提達摩，禪宗初祖）未傳心下印，釋迦（Shijia，釋迦牟尼佛）未解髻中珠，此時若問西來意（指禪宗的宗旨），還有西來意嗎？』
師父說：『異草三冬秀，不待五天雷。』
學人說：『若不上來伸此問，焉能辨得法王機？』
師父說：『塞北高飛雁，墮翼喪身軀。』
問：『知道師父妙得空王旨（指佛法的精髓），今日當筵事若何？』
師父說：『浩然非所得，廓落迴天涯。』
進而言之：『妙用事又如何？』
師父說：『帝網重重無間斷，交光旋布目前機。』
問：『婆伽（Póqié，梵語，指大海）出海乾坤振，覿面相呈事若何？』
師父說：『妙翅（指金翅鳥）展時當宇宙，箇中誰是出頭人？』
進而言之：『忽遇出頭時又如何？』
師父說：『似體提鳩猶未覺，御樓前面始知真。』
進而言之：『那麼就退身三步了？』
師父說：『須彌座（Xūmí zuò，佛教中的須彌山底座）下烏龜足，莫待重遭點額痕。』
復州乾明院機聦禪師
上堂說：『太陽溢目，洞鑑無虧。因為什麼卻有迷悟？只為情生智隔，想變體殊。一念超越，千途路絕。且說這樣上來，還隔不隔？喫茶去。』
問：『如何是佛法大意？』
師父說：『此問不虛。』
學人說：『如何領會？』
師父說：『言前不薦，句后難明。』
問：『眾手淘金，誰是得者？』
師父說：『真金不混水，展手即迷源。』
進而言之：『那麼就是不從人得？』
師父說：『從來無異色，爭肯受提撕。』
襄州白馬山歸喜禪師
上堂。僧人問：『師父唱的是誰家的調？』 English version: Zong (Sect). Moreover, what benefit is there in being so worried (dāo dāo, appearing anxious and uneasy)? Although this is so, things are not absolute. Let's give those who understand a chance in the chanting hall, and let everyone come forward to discuss. At that time, a monk asked: 'Bodhidharma (Damo, the first patriarch of Zen Buddhism) did not transmit the mind-to-mind seal, and Shakyamuni (Shijia, Shakyamuni Buddha) did not untie the pearl in his hair. If one asks about the meaning of the West's coming (referring to the purpose of Zen Buddhism) at this time, is there still a meaning of the West's coming?'
The master said: 'Unusual grass blooms in the third winter, not waiting for the thunder of the five heavens.'
The student said: 'If I didn't come forward to ask this question, how could I discern the Dharma King's (referring to the Buddha) opportunity?'
The master said: 'A wild goose flying high in the northern border loses its wings and its life.'
Asked: 'Knowing that the master has wonderfully attained the meaning of the Empty King (referring to the essence of Buddhism), what is the matter at hand today?'
The master said: 'Vast and unobtained, vast and returning to the edge of the sky.'
Further asked: 'What about the matter of wonderful function?'
The master said: 'The net of the Emperor is layered and unbroken, and the intersecting light spreads the opportunity before your eyes.'
Asked: 'When the Bhaga (Póqié, Sanskrit, referring to the great sea) emerges from the sea, the universe shakes. What is the matter of presenting it face to face?'
The master said: 'When the wonderful-winged bird (referring to the Garuda) spreads its wings, it covers the universe. Who is the one who stands out in it?'
Further asked: 'What if one suddenly encounters the time to stand out?'
The master said: 'Like a body carrying a dove, still unaware, only in front of the imperial tower does one know the truth.'
Further asked: 'Then should I retreat three steps?'
The master said: 'The tortoise's foot under the Sumeru seat (Xūmí zuò, the base of Mount Sumeru in Buddhism), don't wait to be marked on the forehead again.'
Zen Master Ji Cong of Qianming Temple in Fuzhou
Ascending the hall, he said: 'The sun overflows the eyes, and the clear reflection is without flaw. Why is there delusion and enlightenment? Only because emotion arises and wisdom is separated, thought changes and the body is different. With one thought transcending, a thousand paths are cut off. Tell me, coming up like this, is it separated or not? Go have some tea.'
Asked: 'What is the great meaning of the Buddha-dharma?'
The master said: 'This question is not empty.'
The student said: 'How should I understand?'
The master said: 'Before the words, it is not recognized; after the sentence, it is difficult to understand.'
Asked: 'Many hands panning for gold, who is the one who obtains it?'
The master said: 'True gold does not mix with water; extending your hand, you lose the source.'
Further asked: 'Then it is not obtained from others?'
The master said: 'From the beginning, there has been no different color; why would it willingly accept being lifted and stirred?'
Zen Master Gui Xi of Baima Mountain in Xiangzhou
Ascending the hall. A monk asked: 'Whose tune is the master singing?'
【English Translation】 English version: Zong (Sect). Moreover, what benefit is there in being so worried (dāo dāo, appearing anxious and uneasy)? Although this is so, things are not absolute. Let's give those who understand a chance in the chanting hall, and let everyone come forward to discuss. At that time, a monk asked: 'Bodhidharma (Damo, the first patriarch of Zen Buddhism) did not transmit the mind-to-mind seal, and Shakyamuni (Shijia, Shakyamuni Buddha) did not untie the pearl in his hair. If one asks about the meaning of the West's coming (referring to the purpose of Zen Buddhism) at this time, is there still a meaning of the West's coming?' The master said: 'Unusual grass blooms in the third winter, not waiting for the thunder of the five heavens.' The student said: 'If I didn't come forward to ask this question, how could I discern the Dharma King's (referring to the Buddha) opportunity?' The master said: 'A wild goose flying high in the northern border loses its wings and its life.' Asked: 'Knowing that the master has wonderfully attained the meaning of the Empty King (referring to the essence of Buddhism), what is the matter at hand today?' The master said: 'Vast and unobtained, vast and returning to the edge of the sky.' Further asked: 'What about the matter of wonderful function?' The master said: 'The net of the Emperor is layered and unbroken, and the intersecting light spreads the opportunity before your eyes.' Asked: 'When the Bhaga (Póqié, Sanskrit, referring to the great sea) emerges from the sea, the universe shakes. What is the matter of presenting it face to face?' The master said: 'When the wonderful-winged bird (referring to the Garuda) spreads its wings, it covers the universe. Who is the one who stands out in it?' Further asked: 'What if one suddenly encounters the time to stand out?' The master said: 'Like a body carrying a dove, still unaware, only in front of the imperial tower does one know the truth.' Further asked: 'Then should I retreat three steps?' The master said: 'The tortoise's foot under the Sumeru seat (Xūmí zuò, the base of Mount Sumeru in Buddhism), don't wait to be marked on the forehead again.' Zen Master Ji Cong of Qianming Temple in Fuzhou Ascending the hall, he said: 'The sun overflows the eyes, and the clear reflection is without flaw. Why is there delusion and enlightenment? Only because emotion arises and wisdom is separated, thought changes and the body is different. With one thought transcending, a thousand paths are cut off. Tell me, coming up like this, is it separated or not? Go have some tea.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'This question is not empty.' The student said: 'How should I understand?' The master said: 'Before the words, it is not recognized; after the sentence, it is difficult to understand.' Asked: 'Many hands panning for gold, who is the one who obtains it?' The master said: 'True gold does not mix with water; extending your hand, you lose the source.' Further asked: 'Then it is not obtained from others?' The master said: 'From the beginning, there has been no different color; why would it willingly accept being lifted and stirred?' Zen Master Gui Xi of Baima Mountain in Xiangzhou Ascending the hall. A monk asked: 'Whose tune is the master singing?'
曲。宗風嗣阿誰 師曰。無私一曲誰人和。今日分明舉似君 進云。恁么即梁嶠親孫。大陽嫡子也 師云。敲空不作響。平地有雷生。
問。如何是白馬境 師云。滿目青山透。不逐四時凋 進云。如何是境中人 師云。衲擁雪眉長。
問。如何是白馬山 師云。鳳林關外唐溪前。
問。如龜藏六時如何 師云。布袋里弓箭。
問。不著佛求。不著法求。當於何求 師云。村人跪拜石師子 進云。意旨如何 師云。社樹下設齋。
上堂云。急走即蹉過。慢行趁不上。沒量大衲僧無計柰何。有多口饒舌底出來。
時有僧問。一句即不問。如何是半句 師云。投身擲下 進云。者個是一句也 師云。半句也摸不著。
問。如何是闃寂之門 師云。莫鬧。莫鬧。
衡州崇勝院智聦禪師
有僧問。師唱誰家曲。宗風嗣阿誰 師云。不曾登古殿。剛道獻花來。
問。如何是和尚為人底句 師云。無絃琴有韻。今古和難齊 進云。忽遇知音時如何 師云。知音不歷耳。達者豈從聞。
問。如何是祖師西來意 師云。瑞草連山秀。霜華焰里開。
潭州南嶽山福嚴院審承禪師
有僧問。大陽一曲師親唱。擲缽峰前事若何 師云。猿啼山谷韻。王女和
【現代漢語翻譯】 現代漢語譯本： 僧：請問禪師唱的是哪家的曲子？禪風傳承自哪位祖師？ 師：沒有私心的一曲，有誰能真正領會？今天我明白地告訴你。 僧：這麼說，您是梁嶠的親孫，大陽的嫡子了？ 師：敲擊虛空不會發出聲響，平地上卻能產生雷鳴。
僧：什麼是白馬境？（白馬境：指白馬寺所處的境界） 師：滿眼都是青翠的山，不隨著四季而凋零。 僧：什麼是境中人？ 師：僧人穿著厚厚的僧袍，雪白的眉毛很長。
僧：什麼是白馬山？（白馬山：指白馬寺所在的山） 師：就在鳳林關外，唐溪之前。
僧：如果像烏龜一樣將六根藏起來，會怎麼樣？ 師：就像布袋里的弓箭，毫無用處。
僧：不執著于佛去求，不執著於法去求，那應當向何處求？ 師：村裡人跪拜石獅子。 僧：這是什麼意思？ 師：就像在社樹下設齋祭祀。
禪師上堂說法：走得太快就會錯過，走得太慢又趕不上。我們這些沒見識的和尚真是沒辦法。有沒有能說會道的出來說說看？
當時有個僧人問：一句完整的話暫且不問，什麼是半句話？ 師：縱身跳下去。 僧：這明明是一句完整的話啊。 師：半句話你也摸不著邊。
僧：什麼是闃寂之門？（闃寂之門：指通往寂靜涅槃的門徑） 師：不要吵鬧！不要吵鬧！
衡州崇勝院智聰禪師
有僧人問：禪師唱的是誰家的曲子？禪風傳承自哪位祖師？ 師：不曾登上古老的殿堂，卻說來獻花。
僧：什麼是和尚為人處世的關鍵句？ 師：沒有琴絃的琴卻有韻味，自古至今難以和諧一致。 僧：忽然遇到知音時會怎麼樣？ 師：知音不需要用耳朵聽，通達的人難道是從聽聞中獲得的嗎？
僧：什麼是祖師西來意？（祖師西來意：指禪宗的根本宗旨） 師：吉祥的草連線著山峰，在霜華火焰中綻放。
潭州南嶽山福嚴院審承禪師
有僧人問：大陽的曲子禪師您親自唱，擲缽峰前的事情怎麼樣了？ 師：猿猴在山谷中啼叫，聲音和諧。
【English Translation】 English version: Monk: Whose melody does the master sing? From whom does the lineage of your school inherit? Master: A selfless melody, who can truly understand it? Today I clearly tell you. Monk: In that case, you are the direct grandson of Liang Qiao and the legitimate son of Da Yang? Master: Striking the void makes no sound, but thunder arises on flat ground.
Monk: What is the realm of Baima? (Baima Realm: Refers to the realm where the White Horse Temple is located) Master: The eyes are full of green mountains, which do not wither with the four seasons. Monk: What is the person in the realm? Master: The monk wears thick robes, and his snow-white eyebrows are long.
Monk: What is Baima Mountain? (Baima Mountain: Refers to the mountain where the White Horse Temple is located) Master: It is outside Fenglin Pass, before Tangxi.
Monk: What if one hides the six senses like a turtle? Master: Like a bow and arrow in a cloth bag, useless.
Monk: Not clinging to the Buddha to seek, not clinging to the Dharma to seek, where should one seek? Master: Villagers kneel and worship stone lions. Monk: What is the meaning of this? Master: It's like setting up a fast under the community tree to offer sacrifices.
The Zen master went to the hall to give a lecture: If you walk too fast, you will miss it; if you walk too slowly, you won't catch up. We ignorant monks really have no way. Is there anyone who can speak well to come out and talk about it?
At that time, a monk asked: I won't ask about a complete sentence for now, what is half a sentence? Master: Throw yourself down. Monk: This is clearly a complete sentence. Master: You can't even touch the edge of half a sentence.
Monk: What is the gate of stillness? (The Gate of Stillness: Refers to the path to quiet Nirvana) Master: Don't make noise! Don't make noise!
Zen Master Zhicong of Chongsheng Temple in Hengzhou
A monk asked: Whose melody does the master sing? From whom does the lineage of your school inherit? Master: I have never ascended the ancient hall, but I say I am here to offer flowers.
Monk: What is the key sentence for the monk to behave in the world? Master: A stringless zither has its own charm, which is difficult to harmonize from ancient times to the present. Monk: What will happen when you suddenly meet a soulmate? Master: A soulmate does not need to listen with ears, and can a person who is enlightened obtain it from hearing?
Monk: What is the meaning of the Patriarch's coming from the West? (The meaning of the Patriarch's coming from the West: Refers to the fundamental purpose of Zen Buddhism) Master: Auspicious grass connects the mountains, blooming in the frost and flames.
Zen Master Shen Cheng of Fuyan Temple on Nanyue Mountain in Tanzhou
A monk asked: You, the Zen master, personally sing Da Yang's melody, what about the matter in front of Throwing Bowl Peak? Master: Monkeys cry in the valley, and the sound is harmonious.
聲齊 進云。恁么即一句迥超千里外。當陽舉令又如何 師云。三年一𨳝人皆委。九月重陽豈異同。
問。如何是祖師西來意 師云。一條湘水浸衡陽。
問。如何是衣中寶 師云。開拳無一物。應用不曾虧。
潭州南嶽山方廣寺隆禪師
有僧問。如何是妙玄無私句 師云。萬仞峰前標不出。深深海底豈能藏 進云。恁么則知音不知 師云。荊玉本無瑕。三獻方為寶。
問。如何是方廣境 師云。山寒無異草。嶺峻不披雲 進云。如何是境中人 師云。林下石人歌一曲。溪邊木女盡知音。
廣州羅浮山顯如禪師
行腳時。大陽上堂。師問。如何是無縫塔 大陽良久 師便禮拜 大陽云。見什麼道理 師云。不辭祗對和尚。恐上紙墨 大陽云。官不容針。
問。如何是大徹底人 師云。不行千聖路。回光燭萬機 學云。即今事如何 師云。紅輪當甲寅。剛有不明人。
蘄州靈泉山處仁禪師
有僧問。如何是靈泉一滴水 師云。靈源無滴瀝。普潤編乾坤。
問。如何是清法身 師云。隨流常出沒。不滯往來蹤 進云。應底事又作么生 師云。千差無異轍。萬像目前分。
相州天平山第四代契愚禪師
天平山受業。后游九峰。詮禪師移錫
【現代漢語翻譯】 現代漢語譯本 聲齊（人名）進言道：『既然如此，那麼這句話就迥然超越千里之外了。』當陽（地名）頒佈法令又該如何呢？』 禪師說：『三年一次巡視，人人都清楚。九月重陽（節日）又有什麼不同呢？』
有人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『一條湘水（Xiang River）浸泡著衡陽（Hengyang）。』
有人問：『什麼是衣中寶（jewel in the robe）？』 禪師說：『張開拳頭，空無一物。應用起來，不曾虧缺。』
潭州（Tanzhou）南嶽山（Mount Nanyue）方廣寺（Fangguang Temple）隆禪師
有僧人問：『什麼是妙玄無私句？』 禪師說：『萬仞高峰前無法標示，深深海底又怎能隱藏？』 僧人進言道：『既然如此，那就是知音難覓了。』 禪師說：『荊玉（jade from Jing）原本沒有瑕疵，經過三次獻出才被視為寶物。』
有人問：『什麼是方廣境？』 禪師說：『山寒冷而沒有奇異的草木，山嶺高峻而不披覆雲霧。』 僧人進言道：『什麼是境中人？』 禪師說：『林下的石人唱著歌曲，溪邊的木女全都懂得音律。』
廣州（Guangzhou）羅浮山（Mount Luofu）顯如禪師
行腳時，大陽（Dayang）禪師上堂說法。顯如禪師問道：『什麼是無縫塔（seamless pagoda）？』 大陽禪師沉默良久。顯如禪師便禮拜。大陽禪師說：『你見到了什麼道理？』 顯如禪師說：『不是不願回答和尚您，只是恐怕玷污了紙墨。』 大陽禪師說：『官府不容一根針。』
有人問：『什麼是大徹底人？』 禪師說：『不走千聖之路，迴光返照，燭照萬機。』 學人說：『現在的情況如何？』 禪師說：『紅日當空照耀甲寅年，偏偏還有人不明白。』
蘄州（Qizhou）靈泉山（Mount Lingquan）處仁禪師
有僧人問：『什麼是靈泉一滴水？』 禪師說：『靈源沒有滴瀝，普潤遍佈乾坤。』
有人問：『什麼是清凈法身（pure dharma body）？』 禪師說：『隨波逐流，時常出沒，不滯留于往來軌跡。』 僧人進言道：『應該如何應對呢？』 禪師說：『千差萬別，沒有不同的軌跡，萬千景象，都在眼前分明。』
相州（Xiangzhou）天平山（Mount Tianping）第四代契愚禪師
在天平山接受佛法，後來遊歷九峰（Jiufeng）。詮禪師移居錫地。
【English Translation】 English version Sheng Qi (person's name) stepped forward and said, 'If that's the case, then this sentence transcends thousands of miles.' How should the decree be issued in Dangyang (place name)?' The Zen master said, 'A patrol once every three years, everyone knows. What's different about the Double Ninth Festival (festival) in September?'
Someone asked, 'What is Bodhidharma's intention in coming from the West (Zushi Xilai Yi)?' The Zen master said, 'A strip of Xiang River (Xiang River) soaks Hengyang (Hengyang).'
Someone asked, 'What is the jewel in the robe (yizhongbao)?' The Zen master said, 'Open your fist, there is nothing. When applied, it has never been lacking.'
Zen Master Long of Fangguang Temple (Fangguang Temple), Mount Nanyue (Mount Nanyue), Tanzhou (Tanzhou)
A monk asked, 'What is the wonderful and profound selfless phrase?' The Zen master said, 'It cannot be marked in front of the ten-thousand-仞 peak, how can it be hidden in the deep seabed?' The monk stepped forward and said, 'If that's the case, then it's hard to find a kindred spirit.' The Zen master said, 'The jade from Jing (jade from Jing) was originally flawless, and it was regarded as a treasure after being offered three times.'
Someone asked, 'What is the realm of Fangguang?' The Zen master said, 'The mountain is cold and there are no strange plants, and the ridge is steep and not covered with clouds.' The monk stepped forward and said, 'What is the person in the realm?' The Zen master said, 'The stone man under the forest sings a song, and the wooden women by the stream all understand the tune.'
Zen Master Xianru of Mount Luofu (Mount Luofu), Guangzhou (Guangzhou)
When traveling, Zen Master Dayang (Dayang) ascended the hall to preach. Zen Master Xianru asked, 'What is a seamless pagoda (wufengta)?' Zen Master Dayang was silent for a long time. Zen Master Xianru then bowed. Zen Master Dayang said, 'What principle did you see?' Zen Master Xianru said, 'It's not that I don't want to answer the abbot, but I'm afraid of defiling the paper and ink.' Zen Master Dayang said, 'The government does not allow a needle.'
Someone asked, 'What is a person of great thoroughness?' The Zen master said, 'Do not walk the path of a thousand sages, turn the light back and illuminate all machines.' The student said, 'What is the situation now?' The Zen master said, 'The red sun shines brightly in the Jia Yin year, but there are still people who don't understand.'
Zen Master Churen of Mount Lingquan (Mount Lingquan), Qizhou (Qizhou)
A monk asked, 'What is a drop of water from Lingquan?' The Zen master said, 'The spiritual source has no dripping, and it universally moistens the universe.'
Someone asked, 'What is the pure dharma body (qingjing fashen)?' The Zen master said, 'Following the flow, it often appears and disappears, and does not linger in the traces of coming and going.' The monk stepped forward and said, 'How should we respond?' The Zen master said, 'There are thousands of differences, but there are no different tracks, and all the images are clearly in front of you.'
The fourth generation Zen Master Qiyu of Mount Tianping (Mount Tianping), Xiangzhou (Xiangzhou)
Received the Dharma at Mount Tianping, and later traveled to Jiufeng (Jiufeng). Zen Master Quan moved to Xidi.
歸宗。囑師居九峰開堂。后住天平矣。
僧問。師唱誰家曲。宗風嗣阿誰 師云。杖鼓兩頭打。
問。如何是祖師西來意 師云。鎮州蘿蔔石含茶。
居士問。法無動搖時如何 師云。你從潞府來 居云。一步也不曾驀 師云。因什麼得到者里 居士云。和尚睡語作什麼 師云。放你二十棒 有俗官問。無憐可隔。為什麼不相見 師云。怨他誰。
師問二人座主。先問第一人。講什麼經論 主云。百法論 師云。下法從幾法生 主云。百法從一法生 師云。一法從何而生 主無對。 師問第二人。講什麼經論 主云。唯識論 師云。作么生是三界唯心。萬法唯識 主無對 師一時喝。
師序下行次。見僧。以拄杖示之 僧便近前接 師便打。
郢州芭蕉山第二代遇禪師
上堂云。法法圓明。物物成現。更不用拽長就短。拽短從長。知有者。實謂省要。不知有者。徒自疲勞。珍重。
僧問。如何是祖師西來意 師云。是星皆拱北。何水不朝東 進云。爭柰學人未會何無 師云。逢人但恁么舉。
問。如何是芭蕉境 師云。山松鬱鬱。潤水潺潺 進云。如何是境中人 師云。此去鎮縣不遙。阇梨莫造次。
問。如何是道 師云。風鳴雨急 進云。便恁么去
時如何 師云。更經子細。
郢州芭蕉山第三代圓禪師
上堂云。三千大千世界。夜來被老僧都合成一塊。輥向須彌頂上。帝釋大怒。拈得。撲成粉碎。諸上座。還覺頭痛也無。良久。云。莫不識痛癢好。珍重。
僧問。如何是和尚接人一句 師云。要頭擷取去 進云。和尚豈無方便 師云。心不負人。面無慚色。
問。如何是芭蕉境 師云。石人峰在主山前 進云。如何是境中人 師云。了髻山童少禮儀。
問。省要處乞師一言 師云。好 進云。請師道 師云。千里萬里。
郢州興陽山法深禪師
上堂云。道無方所。非言語之所論。法非名相。豈意識三度量。本自圓成。何勞名貌。蓋是今時學者。自昧心源。不能洞達。一向巡他門戶。逐境求真。皆學合塵。靡省己識。如今勸你。一時放卻。但於十二時中不起一念。不昧一塵。隨處在處。頭頭物物一時成見。更不著馳求。緣諸外境。一念相應。眾善自然成辦。且汝等還肯承當得也無。若肯承當得者。試對眾道看。與汝證據。良久。云。若無人道得。卻成相鈍置。久立。珍重。
僧問。十二時中以何為的 師云。戒有明文 進云。學人未會。乞師端的 師云。信受奉行。
問。諸法實相如何言論 師云。三
【現代漢語翻譯】 現代漢語譯本：
問：什麼是「時」？ 師父說：『更要仔細體會。』 郢州芭蕉山第三代圓禪師 上堂說法時說：『三千大千世界（佛教宇宙觀，指包含無數個小世界的巨大宇宙），昨晚被老僧我全部合成一塊，滾向須彌山（佛教中的聖山）頂上。帝釋（佛教中的天神）大怒，拿起來，撲成粉碎。各位，你們覺得頭痛嗎？』停頓片刻，說：『莫非是不知痛癢嗎？』珍重。』 僧人問：『什麼是和尚您接引人的話？』 師父說：『要你的頭砍下來。』 僧人進一步問：『和尚難道沒有方便之法嗎？』 師父說：『心不虧欠於人，面無慚愧之色。』 問：『什麼是芭蕉山的境界？』 師父說：『石人峰在主山前面。』 僧人進一步問：『什麼是境界中的人？』 師父說：『蓬頭童子少禮儀。』 問：『請師父用一句話說出最重要的道理。』 師父說：『好。』 僧人進一步說：『請師父說出來。』 師父說：『千里萬里。』 郢州興陽山法深禪師 上堂說法時說：『道沒有固定的處所，不是言語所能討論的；法不是名相，哪裡可以用意識來衡量。本來就是圓滿成就的，何必再加修飾。現在這些學道的人，自己迷惑了心源，不能通達，總是探尋別人的門路，追逐外境來尋求真理，都在學習與塵世相合，不反省自己的認識。現在勸你們，一時放下這些。只要在十二時辰（一天）中不起一個念頭，不迷惑於一點塵埃，隨處都在，處處都在，所有事物一時都能見到真性，不再執著于馳求外境。一念與真性相應，各種善行自然成就。那麼你們肯承擔這些嗎？如果肯承擔，試著當衆說出來看看，我為你們作證。』停頓片刻，說：『如果沒人說得出來，那就成了互相耽誤。』站立很久，珍重。』 僧人問：『十二時辰中以什麼為準則？』 師父說：『戒律有明確的條文。』 僧人進一步問：『學人還不明白，請師父明確指示。』 師父說：『信受奉行。』 問：『諸法實相（一切事物的真實面貌）如何言說？』 師父說：『三。』
【English Translation】 English version:
Question: What is 'time' (時)? Master said: 'Examine it more carefully.' The Third Generation Zen Master Yuan of Mount Bazhao in Yingzhou In his sermon, he said: 'The three thousand great thousand worlds (三千大千世界, a Buddhist cosmology referring to a vast universe containing countless smaller worlds) were all combined into one lump by this old monk last night and rolled to the top of Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology). Indra (帝釋, a deity in Buddhism) was furious, picked it up, and smashed it to pieces. Do you all feel a headache? ' After a pause, he said, 'Could it be that you don't know pain? Treasure this.' A monk asked: 'What is the phrase that the Abbot uses to receive people?' The Master said: 'I want your head cut off.' The monk further asked: 'Doesn't the Abbot have any expedient means?' The Master said: 'My heart does not fail people, and my face has no shame.' Question: 'What is the realm of Mount Bazhao?' The Master said: 'The Stone Man Peak is in front of the main mountain.' The monk further asked: 'What is the person in the realm?' The Master said: 'The unkempt mountain child lacks etiquette.' Question: 'Please, Master, give a word on the essential point.' The Master said: 'Good.' The monk further said: 'Please, Master, speak it.' The Master said: 'Thousands of miles, tens of thousands of miles.' Zen Master Fashen of Mount Xingyang in Yingzhou In his sermon, he said: 'The Dao has no fixed place and cannot be discussed by words. The Dharma is not a name or form; how can it be measured by consciousness? It is inherently complete, so why bother with appearances? Scholars of today are deluded about the source of their minds and cannot penetrate it. They always seek other people's doors and pursue external realms to seek truth. They all learn to conform to the dust and do not reflect on their own knowledge. Now I advise you to let go of these things all at once. Just do not give rise to a single thought in the twelve periods (十二時中, all the time) of the day, and do not be deluded by a single speck of dust. Everywhere and in every place, every object can be seen as it is all at once, and you will no longer be attached to seeking external realms. When a single thought is in accord with the true nature, all good deeds will naturally be accomplished. So, are you willing to undertake these things? If you are willing to undertake them, try to say it in front of everyone, and I will bear witness for you.' After a pause, he said, 'If no one can say it, then it will become a mutual delay.' He stood for a long time and said, 'Treasure this.' A monk asked: 'What is the standard in the twelve periods of the day?' The Master said: 'The precepts have clear provisions.' The monk further asked: 'This student does not understand; please give clear instructions.' The Master said: 'Believe, accept, and practice.' Question: 'How can the true aspect of all dharmas (諸法實相, the true nature of all things) be spoken of?' The Master said: 'Three.'
更不秉燭 進云。學人如何得受用 師云。晝日看星光。
問。法法道同時如何 師云。云騰不致雨 進云。久久又如何 師云。山色有何枯。
問。一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。未審此經從何而出 師云。春風常引白雲飛 學人未曉。乞師再指 師云。春水長流無盡時。
問。如何是大道之源 師云。十八里頭看堠子 進云。未委此理又如何 師云。千萬人看不知休。
彭州承天院辭確禪師
開堂日。示眾云。正令提綱。猶是捏窠造偽。佛法祇對。特地漫驀上流。問著即參差。答著即差互。大眾擬向什麼處下口。然即如是。事無一向。權柄在手。縱奪臨時。有疑請問。
時有僧問。如何是第一義 師云。群山穿海去。滴水下巖來。
問。師唱誰家曲。宗風嗣阿誰 師云。道頭須會尾。舉目便知心。
問。今日一會。何異靈山 師云。大海藏霞影。高山峰積翠微 問。如何是禪 師云。親切不離家。寂寞卻歸戶 進云。如何是道 師云。拍拍是令 學云。禪道相去多少 師云。天上人間。海中井底 問。法王未登寶座時如何 師云。煬帝隋堤柳。四季色長青 進云。登寶座后如何 師云。嵩山不高。南嶽不廣。
問。佛法付與王臣。郡
【現代漢語翻譯】 現代漢語譯本：
僧人問：『不再點燃蠟燭，請問學人如何才能得受用？』
禪師回答：『白天去看星光。』
僧人問：『法法道同時，這是什麼意思？』
禪師回答：『云升騰卻不下雨。』
僧人又問：『長久以往又會如何？』
禪師回答：『山色有什麼會枯萎的呢？』
僧人問：『一切諸佛以及諸佛的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法）都從此經而出，請問此經是從何而出的？』
禪師回答：『春風常引白雲飛。』
學人未明白，請求禪師再次指點。
禪師回答：『春水長流無盡時。』
僧人問：『什麼是大道之源？』
禪師回答：『在十八里外看路標。』
僧人又問：『不明白這個道理又該如何？』
禪師回答：『千萬人看卻不知停止。』
彭州承天院確禪師
開堂之日，向大眾開示說：『正令提綱，仍然是捏造虛假的。佛法只是相對而言，特別地漫過上流。問到就參差不齊，回答就互相錯亂。大眾打算從什麼地方開口呢？雖然是這樣，事情沒有一成不變的，權柄在手，縱或奪都看時機。有疑問請提問。』
當時有僧人問：『什麼是第一義？』
禪師回答：『群山穿海而去，滴水從巖石上落下來。』
僧人問：『禪師唱的是誰家的曲子？宗風繼承的是誰？』
禪師回答：『開頭須明白結尾，舉目便知道心意。』
僧人問：『今天這一聚會，與靈山（Griddhakuta，佛陀說法之地）有什麼不同？』
禪師回答：『大海藏著晚霞的影子，高山峰頂堆積著翠綠的顏色。』
僧人問：『什麼是禪？』
禪師回答：『親切不離家，寂寞卻歸戶。』
僧人又問：『什麼是道？』
禪師回答：『拍拍都是命令。』
學人問：『禪與道相差多少？』
禪師回答：『天上人間，海中井底。』
僧人問：『法王（Dharmaraja，佛的別稱）未登上寶座時如何？』
禪師回答：『隋煬帝在隋堤上種的柳樹，四季顏色長青。』
僧人又問：『登上寶座后如何？』
禪師回答：『嵩山不高，南嶽不廣。』
僧人問：『佛法交付給王臣，郡 English version:
Monk asked: 'Without holding a candle, how can a student receive benefit?'
Master said: 'Look at the starlight in broad daylight.'
Monk asked: 'What does it mean when all dharmas and the Path are simultaneous?'
Master said: 'Clouds rise but do not bring rain.'
Monk further asked: 'What will happen in the long run?'
Master said: 'What about the mountain scenery will wither?'
Monk asked: 'All Buddhas and the anuttara-samyak-sambodhi-dharma (unsurpassed, complete and perfect enlightenment) of all Buddhas come from this sutra. I venture to ask, from where does this sutra come?'
Master said: 'The spring breeze often leads white clouds to fly.'
The student did not understand and requested the master to point it out again.
Master said: 'The spring water flows endlessly.'
Monk asked: 'What is the source of the Great Path?'
Master said: 'Look at the milestone eighteen miles away.'
Monk further asked: 'If I don't understand this principle, what should I do?'
Master said: 'Thousands of people look but don't know when to stop.'
Chan Master Que of Chengtian Monastery in Pengzhou
On the day of his opening address, he addressed the assembly, saying: 'The essential points of the correct decree are still fabricated and false. The Buddhadharma is only relative, especially overflowing the upper stream. When asked, it is uneven; when answered, it is mutually confused. Where do you intend to start speaking? Even so, things are not one-sided. The authority is in hand, seizing or releasing depends on the occasion. If there are any doubts, please ask.'
At that time, a monk asked: 'What is the first principle?'
Master said: 'Mountains pierce the sea and go away; a drop of water falls from the rock.'
Monk asked: 'Whose tune does the master sing? Whose lineage does the Dharma tradition inherit?'
Master said: 'You must understand the end from the beginning; you will know the mind as soon as you look up.'
Monk asked: 'How is today's gathering different from Vulture Peak (Griddhakuta, the place where the Buddha preached)?'
Master said: 'The sea hides the shadows of the sunset; the peaks of high mountains accumulate emerald green.'
Monk asked: 'What is Chan?'
Master said: 'Intimately not leaving home, quietly returning to the door.'
Monk further asked: 'What is the Tao?'
Master said: 'Every beat is an order.'
Student asked: 'How far apart are Chan and Tao?'
Master said: 'Heaven and earth, the bottom of the sea and the bottom of a well.'
Monk asked: 'What is it like when the Dharma King (Dharmaraja, another name for the Buddha) has not ascended the throne?'
Master said: 'The willows planted by Emperor Yang of Sui on the Sui embankment are green all year round.'
Monk further asked: 'What is it like after ascending the throne?'
Master said: 'Mount Song is not high, Mount Nan is not wide.'
Monk asked: 'The Buddhadharma is entrusted to kings and ministers, the county'
【English Translation】 English translation line 1 English translation line 2
牧在此。請師付法 師云。云澹秋空里。雪散野田中 問。無縫塔即不問。如何是玲瓏塔 師云。荊棘林中栴檀樹。麋鹿群里麝香兒。
問。非取非離即不問。須彌大海光明普照時如何 師云。仙樂聲嘹喨。凡耳盡得聞 進云。莫便是即今事也無 師云。磚子何厚。瓦子何薄。
問。大眾只看宗師眼。未審宗師若何 師云。月華鋪地面。雲影落山頭 進云。莫便是和尚照底子也無 師云。天王甲。金剛掌 問。貧子衣中寶。輪王頂上珠。如何是輪王頂上珠 師云。羅紈不是貴。布素卻為珍 進云。如何是貧子衣中寶 師云。只看腳前腳后。
問。久扣靈龜。為什麼不知音信 師云。峻疾三峽水。高低五面山。
問。也知一塵含法界。大地微塵事若何 師云。迢迢三徑路。落落九嶷山。
問。承教中雲。聲聞人耽三昧酒。涅槃何處不通津。如何是涅槃鄉 師云。隔壁不聽聲。出門不見道。
問。地藏豎兩指。意旨如何 師云。拍手出門日。洗腳上船時 問。建八諦三醫王。受掌中之妙藥。如何是受掌中之妙藥 師云。西瞿耶尼擊法鼓。東弗于逮坐道場。
問。本來無一物。將何示於人 師云。將軍不解戰。只看箭頭端 進云。恁么即有物與人也 師云。短劍在前。長槍在後
【現代漢語翻譯】 現代漢語譯本： 牧在此請教，請老師傳授佛法。老師說：『雲彩在清淡的秋空中飄蕩，雪花散落在荒野的田地裡。』 問：『無縫塔（指沒有縫隙的整體，比喻完美的境界）暫且不問，什麼是玲瓏塔（指精巧細緻的境界）？』老師說：『荊棘林中生長著栴檀樹（sandalwood，一種珍貴的樹木，比喻在困境中顯現的珍貴品質），麋鹿群里有麝香兒（musk deer，一種能產生麝香的動物，比喻在平凡中顯現的珍貴品質）。』 問：『非取非離（不執著于獲取也不執著于捨棄）暫且不問，須彌山（Mount Sumeru，佛教宇宙觀中的中心山）大海光明普照時如何？』老師說：『仙樂的聲音嘹亮，凡人的耳朵都能聽聞。』 （學僧）進一步問：『莫非就是現在的事情嗎？』老師說：『磚頭為什麼厚？瓦片為什麼薄？』 問：『大眾只看宗師的眼光，不知道宗師如何看待？』老師說：『月光鋪滿地面，雲影落在山頭。』 （學僧）進一步問：『莫非這就是和尚您的真實面目嗎？』老師說：『天王的盔甲，金剛的手掌。』 問：『貧窮人衣服中的寶藏，輪王（Chakravarti，統治世界的理想君主）頭頂上的寶珠，什麼是輪王頭頂上的寶珠？』老師說：『羅紈（一種絲織品）不是最珍貴的，布衣反而顯得珍貴。』 （學僧）進一步問：『什麼是貧窮人衣服中的寶藏？』老師說：『只看腳前腳后。』 問：『長久地敲擊靈龜（比喻尋求真理），為什麼不知道音信？』老師說：『湍急的三峽水，高低不平的五面山。』 問：『也知道一塵包含法界（Dharmadhatu，宇宙萬法所依之處），大地微塵的事情如何？』老師說：『遙遠的三徑路（指隱士居住的地方），荒涼的九嶷山（山名）。』 問：『承教中說，聲聞人（Sravaka，聽聞佛法而修行的人）沉溺於三昧酒（Samadhi，禪定），涅槃（Nirvana，解脫）何處不通達？如何是涅槃鄉？』老師說：『隔壁聽不到聲音，出門看不見道路。』 問：『地藏菩薩（Ksitigarbha，佛教菩薩）豎起兩根手指，意旨如何？』老師說：『拍手出門的日子，洗腳上船的時候。』 問：『建立八諦（Eight Noble Truths，佛教基本教義）三醫王（指佛陀，能醫治眾生煩惱），接受掌中的妙藥，如何是接受掌中的妙藥？』老師說：『西瞿耶尼（West Godaniya，四大部洲之一）敲擊法鼓，東弗于逮（East Purva-videha，四大部洲之一）坐在道場。』 問：『本來無一物，將什麼指示於人？』老師說：『將軍不善於作戰，只看箭頭的前端。』 （學僧）進一步問：『這麼說就是有東西可以給人嗎？』老師說：『短劍在前，長槍在後。』
【English Translation】 English version: A monk named Mu is here to ask for instruction. The master said, 'Clouds drift in the clear autumn sky, snow scatters across the wild fields.' Asked, 'The seamless stupa (referring to a perfect and complete state) I won't ask about. What is the exquisite stupa (referring to a delicate and refined state)?' The master said, 'In the thorny forest grows the sandalwood tree (sandalwood, a precious wood, symbolizing valuable qualities appearing in difficult circumstances), in the deer herd is the musk deer (musk deer, an animal that produces musk, symbolizing valuable qualities appearing in ordinary settings).' Asked, 'Neither grasping nor abandoning (not being attached to acquiring nor attached to discarding) I won't ask about. What is it like when Mount Sumeru (Mount Sumeru, the central mountain in the Buddhist cosmology) and the great ocean are illuminated by universal light?' The master said, 'The sound of celestial music is clear and bright, all mortal ears can hear it.' The monk further asked, 'Is it perhaps the present moment?' The master said, 'Why are bricks thick? Why are tiles thin?' Asked, 'The assembly only looks at the master's eyes. I wonder how the master sees?' The master said, 'Moonlight spreads across the ground, cloud shadows fall on the mountain peaks.' The monk further asked, 'Is that perhaps the abbot's true face?' The master said, 'The heavenly king's armor, the vajra's (Vajra, diamond or thunderbolt) palm.' Asked, 'The treasure in the poor man's garment, the jewel on the wheel-turning king's (Chakravarti, the ideal ruler of the world) crown. What is the jewel on the wheel-turning king's crown?' The master said, 'Silk is not the most precious, plain cloth is considered valuable.' The monk further asked, 'What is the treasure in the poor man's garment?' The master said, 'Just look before your feet and behind your feet.' Asked, 'Having knocked on the spiritual tortoise (symbolizing seeking truth) for a long time, why is there no news?' The master said, 'The swift and rapid waters of the Three Gorges, the high and low Five Faces Mountain.' Asked, 'I also know that a single dust mote contains the Dharma Realm (Dharmadhatu, the realm where all phenomena exist), what about the affairs of the dust motes of the great earth?' The master said, 'The distant path of the three trails (referring to the dwelling place of hermits), the desolate Mount Jiu Yi (mountain name).' Asked, 'It is said in the teachings, 'Sravakas (Sravaka, those who hear and practice the Dharma) indulge in the wine of samadhi (Samadhi, meditative concentration), where is Nirvana (Nirvana, liberation) not accessible?' What is the land of Nirvana?' The master said, 'Not hearing sounds next door, not seeing the road when going out the door.' Asked, 'Ksitigarbha Bodhisattva (Ksitigarbha, a Buddhist bodhisattva) raises two fingers, what is the meaning?' The master said, 'The day of clapping hands and going out the door, the time of washing feet and boarding the boat.' Asked, 'Establishing the Eight Noble Truths (Eight Noble Truths, the fundamental teachings of Buddhism) and the three physician kings (referring to the Buddha, who can cure the suffering of sentient beings), receiving the wonderful medicine in the palm, what is receiving the wonderful medicine in the palm?' The master said, 'West Godaniya (West Godaniya, one of the four continents) strikes the Dharma drum, East Purva-videha (East Purva-videha, one of the four continents) sits in the Bodhimanda (Bodhimanda, the place of enlightenment).' Asked, 'Originally there is nothing, what will you show to people?' The master said, 'The general is not good at fighting, only looks at the tip of the arrow.' The monk further asked, 'So there is something to give to people?' The master said, 'The short sword is in front, the long spear is behind.'
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問。真金未出礦時如何 師云。騎牛戴席帽 進云。出礦后如何 師云。鬧市不出頭。
問。心若無事。萬法不生苔時如何 師云。雨滴紋班點點。風吹松檜葉零零 進云。恁么即有事去也 師云。風不來。樹不動。恰是好休時。
問。如何是普眼 師云。寂寂更夜長。颯颯涼風起。
問。十二分教即不問。如何是衲僧分上事 師云。牧人愛山水。釣客戀漁舟。
問。有問在心。出口不得時如何 師云。塞外將軍劍。筵中錄車籌。
問。寒窗永罷頻繁語。特地尋師愿指南 師云。海上游三島。天邊看七星。
問。龍女獻珠后。為什麼不見龍女去 師云。帝王垂拱日。宰相罷筆時。
問。代代相傳諸祖印。未審還許也無 師云。一片落長空。鳳棲不擇樹。
問。是法平等。為什麼有達．不達 師云。穿靴登峻嶺。騎牛入佛堂。
問。一切有為法。如夢幻泡影。如露亦如電。學人總不俱時如何 師云。亂云生水上。片月落池中。
問。不在內。不在外。不在中間。未審在什麼處 師云。十字路開人過少。三家村僻虎行多。
問。學人有一隻箭。射即是。不射即是 師云。作么生是阇梨箭 學人不喝 師云。者個是草箭子 進云。如何是和
【現代漢語翻譯】 現代漢語譯本： 問：真金在未出礦時是什麼樣的？ 師父說：『騎著牛，戴著席帽。』 問：出礦后又是什麼樣的？ 師父說：『在熱鬧的市集中也不顯山露水。』 問：心中沒有雜念，萬法不生塵埃時是什麼樣的？ 師父說：『雨滴落在水面，留下點點漣漪；風吹過鬆樹和檜樹，樹葉紛紛飄落。』 問：這樣說來就是有事發生了？ 師父說：『風不來，樹不動，正是休息的好時候。』 問：什麼是普眼（Puyan，普遍之眼，指佛的智慧之眼）？ 師父說：『寂靜的夜晚更加漫長，颯颯的涼風吹起。』 問：十二分教（Shi Er Fen Jiao，佛教經典的十二種分類）暫且不問，什麼是修行僧人本分內的事？ 師父說：『牧童喜愛山水，釣客迷戀漁船。』 問：有些問題藏在心裡，卻說不出口時該怎麼辦？ 師父說：『就像塞外的將軍手中的劍，又像是宴席中記錄戰功的籌碼。』 問：長久地停止了寒窗下的頻繁交談，特地來拜訪師父，希望得到指點。 師父說：『到海上游覽三座仙島，在天邊觀看北斗七星。』 問：龍女（Long Nv，龍王之女，曾獻寶珠于佛）獻珠之後，為什麼不見龍女離去？ 師父說：『就像帝王垂拱而治的時候，宰相停止書寫奏章的時候。』 問：代代相傳的諸祖印（Zhu Zu Yin，歷代祖師所傳的心印），不知道是否允許傳授？ 師父說：『一片樹葉飄落長空，鳳凰棲息不挑樹木。』 問：佛法是平等的，為什麼有領悟和不領悟的區別？ 師父說：『穿著靴子登上高山，騎著牛進入佛堂。』 問：一切有為法（Yi Qie You Wei Fa，由因緣和合而成的世間一切事物）都如夢幻泡影，如露水也如閃電，學人總是無法體會到這種境界，該怎麼辦？ 師父說：『亂云在水面上升起，一片月亮倒映在池塘中。』 問：不在內，不在外，不在中間，那到底在哪裡？ 師父說：『十字路口行人稀少，偏僻的村莊老虎出沒頻繁。』 問：學人有一支箭，射出去好呢，還是不射出去好呢？ 師父說：『你這支箭是什麼樣的？』 學人沒有作答。 師父說：『這是草做的箭。』 問：什麼是和 English version: Question: What is true gold like before it comes out of the mine? The master said: 'Riding an ox and wearing a straw hat.' Question: What is it like after it comes out of the mine? The master said: 'It doesn't stand out in the bustling market.' Question: What is it like when the mind is free from affairs and the myriad dharmas (Wan Fa, all phenomena) do not grow moss? The master said: 'Raindrops leave scattered patterns on the water. The wind blows through the pines and junipers, and the leaves fall.' Question: Does that mean something has happened? The master said: 'When the wind doesn't come and the trees don't move, it's a good time to rest.' Question: What is Puyan (universal eye, the eye of wisdom of the Buddha)? The master said: 'The silent night grows longer. A rustling cool breeze arises.' Question: I won't ask about the twelve divisions of the teachings (Shi Er Fen Jiao, the twelve categories of Buddhist scriptures). What is the business of a mendicant monk? The master said: 'Shepherds love mountains and rivers. Fishermen are attached to their fishing boats.' Question: What should I do when I have a question in my heart but cannot express it? The master said: 'Like the general's sword beyond the border, or the tallies recording merits at a banquet.' Question: I have long ceased frequent conversations by the cold window, and I have come specifically to seek guidance from the master. The master said: 'Travel to the three islands in the sea, and watch the seven stars in the sky.' Question: After the Dragon Girl (Long Nv, the Dragon King's daughter, who offered a jewel to the Buddha) offered the pearl, why didn't she leave? The master said: 'Like when the emperor rules by non-action, and the prime minister stops writing memorials.' Question: The ancestral seal (Zhu Zu Yin, the mind-seal transmitted by the ancestral masters) is passed down through generations. I wonder if it is permissible to transmit it? The master said: 'A leaf falls into the vast sky. The phoenix does not choose its tree.' Question: The Dharma is equal, so why are there those who attain enlightenment and those who do not? The master said: 'Wearing boots to climb steep mountains, riding an ox into the Buddha hall.' Question: All conditioned dharmas (Yi Qie You Wei Fa, all phenomena arising from causes and conditions) are like dreams, illusions, bubbles, shadows, dew, and lightning. I, the student, cannot grasp this at all. What should I do? The master said: 'Scattered clouds rise above the water, and a sliver of moon falls into the pond.' Question: Not inside, not outside, not in the middle. Where is it then? The master said: 'Few people pass through the crossroads, and tigers frequently roam the remote village.' Question: This student has an arrow. Should I shoot it or not? The master said: 'What kind of arrow is yours?' The student did not answer. The master said: 'That is a grass arrow.' Question: What is the
【English Translation】 English version: Question: What is true gold like before it comes out of the mine? The master said: 'Riding an ox and wearing a straw hat.' Question: What is it like after it comes out of the mine? The master said: 'It doesn't stand out in the bustling market.' Question: What is it like when the mind is free from affairs and the myriad dharmas (Wan Fa, all phenomena) do not grow moss? The master said: 'Raindrops leave scattered patterns on the water. The wind blows through the pines and junipers, and the leaves fall.' Question: Does that mean something has happened? The master said: 'When the wind doesn't come and the trees don't move, it's a good time to rest.' Question: What is Puyan (universal eye, the eye of wisdom of the Buddha)? The master said: 'The silent night grows longer. A rustling cool breeze arises.' Question: I won't ask about the twelve divisions of the teachings (Shi Er Fen Jiao, the twelve categories of Buddhist scriptures). What is the business of a mendicant monk? The master said: 'Shepherds love mountains and rivers. Fishermen are attached to their fishing boats.' Question: What should I do when I have a question in my heart but cannot express it? The master said: 'Like the general's sword beyond the border, or the tallies recording merits at a banquet.' Question: I have long ceased frequent conversations by the cold window, and I have come specifically to seek guidance from the master. The master said: 'Travel to the three islands in the sea, and watch the seven stars in the sky.' Question: After the Dragon Girl (Long Nv, the Dragon King's daughter, who offered a jewel to the Buddha) offered the pearl, why didn't she leave? The master said: 'Like when the emperor rules by non-action, and the prime minister stops writing memorials.' Question: The ancestral seal (Zhu Zu Yin, the mind-seal transmitted by the ancestral masters) is passed down through generations. I wonder if it is permissible to transmit it? The master said: 'A leaf falls into the vast sky. The phoenix does not choose its tree.' Question: The Dharma is equal, so why are there those who attain enlightenment and those who do not? The master said: 'Wearing boots to climb steep mountains, riding an ox into the Buddha hall.' Question: All conditioned dharmas (Yi Qie You Wei Fa, all phenomena arising from causes and conditions) are like dreams, illusions, bubbles, shadows, dew, and lightning. I, the student, cannot grasp this at all. What should I do? The master said: 'Scattered clouds rise above the water, and a sliver of moon falls into the pond.' Question: Not inside, not outside, not in the middle. Where is it then? The master said: 'Few people pass through the crossroads, and tigers frequently roam the remote village.' Question: This student has an arrow. Should I shoot it or not? The master said: 'What kind of arrow is yours?' The student did not answer. The master said: 'That is a grass arrow.' Question: What is the
尚箭 師云。禁忌須屈指。禱祈便扣牙。
問。心隨萬境轉。阿那個是轉萬境底心 師云。嘉州大佛古人鐫。
因郡城迎舍利。僧問云。古佛舍利自有神通。為什麼卻要幡華迎引 師云。愈佛數珠破。來往袈裟穿。
問。藏教表首兩字。以八不成。是何章句 師云。棒打阿師頭。未曾論實事 進云。阿那個是實 師云。識人者多。鑒人者少。
問。百骸俱潰散。一物鎮長靈。是什麼一物鎮長靈 師云。行泥須拄杖。跨水不須船。
問。如何是佛法大意 師云。人天會裡。大眾不聞。
問。二祖不往西天。達磨不來唐土。意旨如何 師云。佩劍須歸匣。擊鼓不離槌。
問。有文不覽時如何 師云。檐前雨滴滴。戶外草萋萋。
問。不入大海。不見寶珠。寶珠出現時如何 師云。日月留不住。風雨自當時 進云。學人未曉。乞師方便 師云。今日來。明日去。
問。承師有言。一句道盡。如何是一句道盡底法 師云。要知千年事。但問百歲人 進云。學人還道得也無 師云。剪截繁辭試道看 進云。閟轉三乘教。閑吟五字詩 師云。者個是教意。自己意作么生 進云。水到渠成 師云。大眾面前。速禮三拜。
問。方寸大家話。唯我獨不知時如何 師云。
【現代漢語翻譯】 現代漢語譯本： 尚箭禪師說：『要遵守禁忌就得屈指計算，要祈禱就得叩齒。』 有人問：『心隨著萬境轉動，那麼哪個是轉動萬境的心呢？』 禪師說：『嘉州大佛是古人雕刻的。』（嘉州大佛：位於四川樂山的大佛） 因為郡城迎接佛舍利（Śarīra，佛陀火化后的遺物），有僧人問道：『古佛舍利自有神通，為什麼還要用幡華來迎接呢？』 禪師說：『愈佛的數珠都磨破了，來往的袈裟也穿了洞。』（數珠：念珠，袈裟：僧侶的法衣） 有人問：『藏教表首兩字，以八不成，是什麼章句？』 禪師說：『棒打阿師的頭，也未曾討論實際的事情。』（阿師：老師）那人追問：『哪個是實際？』 禪師說：『認識人的人多，鑑別人的少。』 有人問：『百骸都潰散了，有一物鎮定長存，那是什麼一物鎮定長存？』 禪師說：『走泥路需要拄杖，過河不需要船。』 有人問：『如何是佛法大意？』 禪師說：『人天大會裡，大眾聽不到。』 有人問：『二祖不往西天，達磨不來唐土，意旨如何？』（二祖：禪宗二祖慧可，達磨：菩提達摩，禪宗初祖，唐土：指中國） 禪師說：『佩劍需要歸入劍匣，擊鼓不能離開鼓槌。』 有人問：『有文字不看的時候如何？』 禪師說：『屋檐前的雨滴滴答答，戶外的草長得茂盛。』 有人問：『不入大海，不見寶珠，寶珠出現時如何？』 禪師說：『日月留不住，風雨自有時。』 那人追問：『學人還不明白，請禪師開示。』 禪師說：『今天來，明天去。』 有人問：『承蒙禪師您說，一句道盡，如何是一句道盡的法？』 禪師說：『要知道千年的事，就去問百歲老人。』 那人追問：『學人能說出來嗎？』 禪師說：『剪掉繁瑣的言辭試試看。』 那人說：『閉門研究三乘教義，閑暇吟誦五字詩。』（三乘教：大乘、中乘、小乘） 禪師說：『這個是教義，你自己的意思是什麼？』 那人說：『水到渠成。』 禪師說：『大眾面前，快去禮拜三拜。』 有人問：『方寸之間大家談論，只有我不知道時如何？』 禪師說：
【English Translation】 English version: Shàng Jiàn (name of a Zen master) said, 'To observe taboos, one must count on one's fingers. To pray, one must knock one's teeth together.' Someone asked, 'The mind turns with the myriad realms. Which is the mind that turns the myriad realms?' The Master said, 'The Great Buddha of Jiāzhōu (a large Buddha statue in Leshan, Sichuan) was carved by the ancients.' Because the city was welcoming Śarīra (relics of the Buddha after cremation), a monk asked, 'The Śarīra of the ancient Buddha inherently possesses supernatural powers. Why is it still necessary to welcome and guide it with banners and flowers?' The Master said, 'Yù Fó's (name of a monk) rosary beads are worn out, and the robes worn back and forth are torn.' Someone asked, 'The first two characters of the Tripiṭaka teaching, with eight incomplete, what is the verse?' The Master said, 'Beating the head of the Āchārya (teacher), one has never discussed the actual matter.' The person pressed, 'Which is the actual?' The Master said, 'Many recognize people, but few discern them.' Someone asked, 'When all the bones are scattered, there is one thing that remains eternally tranquil. What is this one thing that remains eternally tranquil?' The Master said, 'Walking on muddy roads requires a staff, crossing water does not require a boat.' Someone asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'In the assembly of humans and gods, the masses do not hear it.' Someone asked, 'The Second Patriarch (Huike, the Second Patriarch of Chan Buddhism in China) did not go to the Western Heaven, and Bodhidharma (the First Patriarch of Chan Buddhism in China) did not come to the Tang land. What is the meaning?' The Master said, 'A sword must return to its scabbard, and a drum cannot be separated from its mallet.' Someone asked, 'What happens when one does not read the texts?' The Master said, 'Raindrops drip from the eaves, and the grass grows lush outside the door.' Someone asked, 'Without entering the great ocean, one cannot see the precious pearl. What happens when the precious pearl appears?' The Master said, 'The sun and moon cannot be stopped, and the wind and rain come in their own time.' The person pressed, 'This student does not understand. Please, Master, provide guidance.' The Master said, 'Coming today, going tomorrow.' Someone asked, 'I have heard the Master say, 'One sentence says it all.' What is the Dharma that is said completely in one sentence?' The Master said, 'To know about a thousand years, just ask a hundred-year-old person.' The person pressed, 'Can this student also say it?' The Master said, 'Try to say it, cutting off verbose words.' The person said, 'Secretly studying the teachings of the Three Vehicles, leisurely reciting five-character poems.' (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) The Master said, 'That is the meaning of the teachings. What is your own meaning?' The person said, 'When the water comes, the channel is formed.' The Master said, 'In front of the assembly, quickly bow three times.' Someone asked, 'When everyone is talking within the square inch (referring to the mind), and only I do not know, what should I do?' The Master said:
三思因孟母。一孝為曹娥 進云。大眾儼然。請師直指 師云。退退十萬里。莫嫌腳步多。
問。江山雨霧起。龍吟響。虎嘯風生事若何 師云。五彩畫不就。十指捏便成 進云。恁么則野鶴來棲泊。鳳舞正當軒 師云。一句若道得。萬句也惺惺 進云。恁么即謝師證據 師云。證據底事又作么生 學云。珍重 師云。速禮三拜。
問。眾罪如霜露。慧日能消除時如何 師云。亭臺深夜雨。樓閣靜時鐘 進云。為什麼因緣會遇時。果報還自受 師云。管筆能書。書片舌解語。
問。如何是室內一燈 師云。四時無凋變。八節鎮長明 進云。忽遇大風起時如何 師云。若人行夜地。終是不惺惺。
問。打疊摐摐今已了。未審前程事若何 師云。白雲隱隱深山裡。淥水悽悽大渡邊。
師上堂云。諸上座。若論佛法。各各當人分上。本來具足。並不少欠。與諸上座增減一毫不得。自是不覺不知。曉夜忙忙。尋經討論。曏者邊那邊馳求。覓個會解。見他諸方老宿開口動舌。便競頭𠯗將去。問道。問自己。問佛問祖。向上向下。菩提涅槃。便將為自己。𡎺在皮袋裡。到處逞驢唇馬觜。要得問難。道我僂儸。后五日死入地獄。鐵牛耕你舌頭有日在。莫言不向你道。如今勸你諸人。但自迴光返照。向
【現代漢語翻譯】 現代漢語譯本：
三思源於孟母（孟子的母親，以其對孟子的教育而聞名）。一孝在於曹娥（東漢孝女，為救父投江而死）。
進云問道：大眾肅然恭敬，請老師直接開示。
老師說：退！退！退到十萬里之外，不要嫌棄腳步太多。
問：江山之間雨霧升起，龍吟虎嘯，這景象意味著什麼？
老師說：五彩的畫難以完成，但用十指捏塑卻能輕易成功。
進云說：如此說來，野鶴可以來此棲息，鳳凰也能在廳堂前起舞了。
老師說：一句如果說得透徹，萬句也能領悟。
進云說：那麼就請老師給予印證。
老師說：印證這件事又有什麼意義呢？
學人說：珍重（保重）！
老師說：快去禮拜三次。
問：眾多的罪業如同霜露，智慧的陽光能夠消除它們，這是什麼道理？
老師說：亭臺在深夜裡被雨淋濕，樓閣在寂靜時聽到鐘聲。
進云說：為什麼因緣際會之時，所作的果報還要自己承受？
老師說：筆能書寫，書頁能用片面的言語來解釋。
問：什麼是室內的一盞燈？
老師說：四季沒有凋零變化，八節總是長明。
進云說：忽然遇到大風颳起時，該怎麼辦？
老師說：如果有人在夜裡行走，終究還是不清醒。
問：打疊摐摐（形容聲音）現在已經結束了，不知道前程會如何？
老師說：白雲隱隱地在深山裡，綠水悽悽地在大渡河邊。
老師上堂說法：各位，如果談論佛法，每個人自身本來就具備，一點也不缺少。給各位增加或減少一毫都做不到。只是自己不覺不知，日夜忙碌，尋找經書討論，向這邊那邊奔波，尋求一個理解。看到那些各地的老修行開口動舌，就爭先恐後地去追逐。問道，問自己，問佛問祖，向上向下，菩提涅槃，就當作是自己的，裝在皮囊里，到處逞口舌之利，想要得到問難，說我是個僂儸（無用之人）。死後五日墮入地獄，鐵牛耕你的舌頭有的是時候。不要說我沒告訴你。現在勸你們各位，只要自己迴光返照，向內看。
【English Translation】 English version:
Thrice thoughtful because of Mencius' mother (Mencius' mother, known for her education of Mencius). One act of filial piety exemplified by Cao E (a filial daughter of the Eastern Han Dynasty who drowned herself to save her father).
Jin Yun asked: The assembly is solemn and respectful, please, Teacher, give us direct instruction.
The Teacher said: Retreat! Retreat! Retreat ten thousand miles away, do not complain about the many steps.
Asked: Rain and mist rise in the landscape, the dragon roars and the tiger howls, what does this scene signify?
The Teacher said: A colorful painting is difficult to complete, but sculpting with ten fingers can be easily accomplished.
Jin Yun said: If that is so, then wild cranes can come here to roost, and phoenixes can dance right in front of the hall.
The Teacher said: If one sentence is spoken thoroughly, ten thousand sentences can be understood.
Jin Yun said: Then please, Teacher, give us confirmation.
The Teacher said: What is the meaning of this confirmation?
The student said: Take care!
The Teacher said: Quickly bow three times.
Asked: The multitude of sins are like frost and dew, the sun of wisdom can eliminate them, what is the principle behind this?
The Teacher said: Pavilions are soaked by rain in the deep night, and the sound of bells is heard in the quiet towers.
Jin Yun said: Why is it that when causes and conditions meet, one must still bear the consequences of one's own actions?
The Teacher said: The pen can write, and the pages can explain with fragmented words.
Asked: What is the lamp inside the room?
The Teacher said: The four seasons have no withering changes, and the eight festivals are always bright.
Jin Yun said: What should be done if a great wind suddenly arises?
The Teacher said: If someone walks in the night, they will ultimately not be awake.
Asked: The sound of striking (describing a sound) has now ended, I wonder what the future holds?
The Teacher said: White clouds are faintly visible in the deep mountains, and the green water is desolate by the Dadu River.
The Teacher ascended the platform and said: Everyone, if we talk about the Buddha Dharma, each person inherently possesses it, lacking nothing at all. It is impossible to add or subtract even a hair's breadth for you all. It is just that you are unaware and unknowing, busy day and night, searching for scriptures to discuss, running here and there, seeking an understanding. Seeing those old practitioners in various places opening their mouths and moving their tongues, you rush to chase after them. Asking questions, asking yourself, asking the Buddha, asking the Patriarchs, upwards and downwards, Bodhi and Nirvana, you take them as your own, stuffing them into your skin bag, showing off your eloquence everywhere, wanting to get questioned and challenged, saying that I am a useless person. Five days after death, you will fall into hell, and the iron ox will plow your tongue for a long time. Don't say I didn't tell you. Now I advise you all, just turn your light inward and look within.
自己腳根下子細推尋。看是個什麼。識取本分道理。不用尋他舌頭露布。可惜平生。為大丈夫志氣。一刀兩段。便須徹頭去。豈不是好事。即今有什麼事。近前商量。
時有僧問。未曉真如。將何辨己 師云。墮 進云。恁么即事理分明 師云。著。
問。善法堂中師子吼。毗盧心印事如何 師云。園中果子堪宜雨。架上冬瓜最怯風。
問。如何是進道問 師云。信腳行千里。搘頤坐百年 進云。恁么即是和尚照燭世界 師云。是照燭底又作么生 進云。日雨時時潤 師云。念是主事。放你三十棒。
問。承教云。清凈行者不入涅槃。破戒比丘不墮地獄。此理如何 師云。但能勘角定。不在斗華窠。
問。賓頭盧為什麼日赴萬家齋 師云。路隔千條水。門對萬重山 進云。為是請來。不請而來 師云。隨影看頭不見面。
問。佛法大意即不問。有聲無形事若何 師云。言談常在口。起坐鎮隨身 進云。恁么即有聲去也 師云。無聲底事又作么生 進云。和尚見處 師云。爪州所日參長官。
問。如何是祖師西來意 師云。天下沒量州。陜府出鐵牛 進云。恁么即一二三 師云。今日事作么生 僧無對 師云。一快領過。
師早參上堂。云。
晨雞報曉早參期
【現代漢語翻譯】 現代漢語譯本：仔細地在自己的腳下尋找，看看那是什麼。認識到自己本分的道理，就不用再去尋找那些多餘的解釋。可惜一生，要有大丈夫的志氣，一刀兩斷，必須徹底明白，豈不是好事？現在有什麼問題，可以近前來商量。
當時有僧人問：『如果還不明白真如（Tathata，事物的真實本性），要如何辨別自己？』 師父說：『墮落。』 僧人追問：『這樣說來，就是事理分明了？』 師父說：『執著了。』
僧人問：『善法堂中師子吼（Simhanada，佛陀宣講佛法的威猛之聲），毗盧心印（Vairocana，毗盧遮那佛的心印）是怎麼樣的？』 師父說：『園中的果子適合雨水的滋潤，架上的冬瓜最怕風吹。』
僧人問：『什麼是進道之問？』 師父說：『信步而行千里，托著下巴坐百年。』 僧人追問：『這樣說來，就是和尚您照亮世界了？』 師父說：『照亮世界的那個東西又是什麼？』 僧人追問：『雨露時時滋潤。』 師父說：『念頭是主事者，要打你三十棒。』
僧人問：『承蒙教誨說，清凈的修行者不入涅槃（Nirvana，解脫），破戒的比丘（Bhikkhu，佛教僧侶）不墮地獄。這個道理是什麼？』 師父說：『只要能確定目標，就不必在乎細枝末節。』
僧人問：『賓頭盧（Pindola，阿羅漢名）為什麼每天應赴萬家齋？』 師父說：『路隔著千條水，門對著萬重山。』 僧人追問：『是因為被邀請而來，還是不請自來？』 師父說：『追隨影子看，卻看不見臉面。』
僧人問：『佛法的大意暫且不問，有聲音而無形體的事情是怎樣的？』 師父說：『言語常在口中，起坐都伴隨自身。』 僧人追問：『這樣說來，就是有聲音了？』 師父說：『沒有聲音的事情又是什麼？』 僧人追問：『和尚您的見解。』 師父說：『爪州每天都拜見長官。』
僧人問：『什麼是祖師西來意（Bodhidharma，菩提達摩西來傳法的真意）？』 師父說：『天下有無數的州，陜府出產鐵牛。』 僧人追問：『這樣說來，就是一二三？』 師父說：『今天的事情怎麼樣？』 僧人無言以對。 師父說：『趕快領悟過去。』
師父早晨上堂說法，說：
晨雞報曉，早參的時間到了。
【English Translation】 English version: Carefully search under your own feet to see what it is. Recognize the principle of your own duty, and you don't need to seek other verbose explanations. It's a pity for a lifetime; have the ambition of a great man, cut it in two with one stroke, and you must thoroughly understand it. Wouldn't that be a good thing? If there is anything now, come forward to discuss it.
At that time, a monk asked, 'If one does not yet understand Tathata (真如, the true nature of things), how should one discern oneself?' The master said, 'Fall.' The monk followed up, 'In that case, is it that things and principles are clearly distinguished?' The master said, 'Attached.'
A monk asked, 'In the hall of good Dharma, the lion's roar (師子吼, Simhanada, the Buddha's powerful proclamation of the Dharma), what is the matter of Vairocana's mind-seal (毗盧心印, Vairocana)?' The master said, 'The fruits in the garden are suitable for rain, and the winter melons on the rack are most afraid of the wind.'
A monk asked, 'What is the question of advancing on the path?' The master said, 'Walk a thousand miles on faith, sit with your chin in your hand for a hundred years.' The monk followed up, 'In that case, is it that the venerable monk illuminates the world?' The master said, 'What is that which illuminates the world?' The monk followed up, 'Rain and dew moisten it from time to time.' The master said, 'Thought is the master of affairs; I'll give you thirty blows.'
A monk asked, 'I have heard it taught that a pure practitioner does not enter Nirvana (涅槃, liberation), and a precept-breaking Bhikkhu (比丘, Buddhist monk) does not fall into hell. What is the principle of this?' The master said, 'As long as you can determine the goal, you don't need to care about the details.'
A monk asked, 'Why does Pindola (賓頭盧, name of an Arhat) attend ten thousand households' feasts every day?' The master said, 'The road is separated by a thousand rivers, and the door faces ten thousand mountains.' The monk followed up, 'Is it because he is invited, or does he come uninvited?' The master said, 'Following the shadow, you cannot see the face.'
A monk asked, 'I will not ask about the general meaning of the Buddha Dharma. What about the matter of having sound but no form?' The master said, 'Speech is always in the mouth, and rising and sitting accompany the body.' The monk followed up, 'In that case, there is sound?' The master said, 'What about the matter of having no sound?' The monk followed up, 'The venerable monk's view.' The master said, 'Zhaozhou (爪州) pays respects to the officials every day.'
A monk asked, 'What is the meaning of Bodhidharma's (祖師, Bodhidharma) coming from the West?' The master said, 'There are countless states in the world, and Shanxi (陜府) produces iron oxen.' The monk followed up, 'In that case, is it one, two, three?' The master said, 'How is today's matter?' The monk had no reply. The master said, 'Quickly understand it.'
The master ascended the hall for the morning assembly and said:
The morning rooster crows, it is time for the morning assembly.
鐘鼓相催眾集時 眨上眉毛須看取 莫教喪卻且前機
又云。諸上座不妨省力。直下便恁么薦得。早落第二頭。珍重。
郢州子陵山行齊禪師
上堂云。若論此事。直教縱橫無滯。舉措分明。應用現前。無勞機杼。若能如是。少分相應。未得如是。且莫強生節目。珍重。
僧問。如何是一代時教 師云。點劃不到 進云。如何受持 師云。蘇盧娑嚩訶。
問。學人乍入叢林。乞師指示 師云。老僧住來不曾打師僧 進云。恁么即學人罪過 師云。自領出去。
問。如何是學人自己 師云。困來打睡。渴即飲茶 進云。恁么則謝師指示 師云。鵝王擇乳。素非鵬類。
郢州林雞徹禪師
開堂日。拈香云。以此大事奉塵剎。是則名為報佛恩。便升座云。不以而以。有屈祖風。令大眾息疑。四人同一師。共唱靈峰曲。大眾還聞也無。到諸方不用錯舉。有事請問。
時有僧問。師唱誰家曲。宗風嗣阿誰 師云。十方無異路。諸祖共提撕 進云。畢竟是誰家曲調 師云。風吹密意到海東。
問。先師有密旨。乞師重舉揚 師云。突屼靈峰秀。千山向里朝 進云。恁么則不負先師也 師云。迷禮三拜。
問。如何是祖師西來意 師云。此問不惡。
問。靈山一會。迦葉親聞。此日臨筵。請師舉唱 師云。十方皆杜口。三藏豈能詮 進云。恁么則大眾有賴 師云。莫亂道。
師上堂云。未得諸途絕路。且須諸途路絕。若得諸途路絕。更須外進。若不升進。鈍鳥棲蘆。因魚止箔。作么生是升進底句。還有人道得么。若也道得。同共證明。若道不得。長安路上輥輥地。
僧問。如何是和尚一句 師云。洎錯祗對阇梨 進云。豈無方便 師云。方便不少。
問。三乘十二分教即不問。如何是宗門一句 師云。七縱八橫 進云。如何領會 師云。泥里倒。泥里起。
問。如何是最初一句 師云。石火電光。已經塵劫 進云。豈無方便 師云。者鈍漢。
問。如何是法身 師云。青山淥水 進云。爭奈學人不會 師云。三十年後。
師上堂云。祖令當行。非論三乘漸次。投機高士。頓起諸地之前。然即如此。猶是屈己迷源。何堪更入郊野。作么生是紀綱底句。還有人道得也無。若也道得。試出來道看。若道不得。出十叢林。入一叢林。珍重。
僧問。如何是林溪境 師云。前山後水 進云。如何是境中人。師便喝。學人禮拜 師云。且放你一頓。
問。牛頭未見四祖時如何 師云。也只是個漢 進云。見后如何 師
云。也只是個漢。
問。如何是祖師西來意 師云。著體汗衫。
師上堂云。有一人恁么去。有一人恁么來。且道此二人。阿那個為得人天眼目衲僧。作么生辨。若辨得去。有參學眼。若辨不得。莫徭人設齋。珍重。
僧問。和尚年多少 師云。甲子顛倒數 學云。的當是多少 師云。星辰失位。
問。從上來事。如何舉揚 師云。已被明眼人覷破了也。
問。學人乍入叢林。乞師示指 師云。不可撒沙向你眼裡去也 進云。恁么即謝師指示 師云。還夢見么。
師上堂云。擊電之機。徒勞佇思。且向泥水裡會取。堆山積岳。盈衢溢路。雖是泥水裡說話。幾個人構得。珍重。
僧問。狹路相逢時如何 師云。勿使異人聞 進云。未審此理如何 師云。還反側么。
問。佛佛授手。祖祖相傳。未審傳個什麼 師云。碧眼胡僧笑點頭 進云。未審傳個什麼 師云。待你悟始得。
問。寶劍未出匣時如何 師云。進前三步 進云。出匣后如何 師云。退後三步。
師上堂云。釋迦老子四十九年說法。度人無數。大似捏目生華。剜肉成瘡。壓良為賤。其中若有一個漢子。釋迦老漢走透無路。雖然如是。也須實到者個田地方可。未到者個田地。不得掠虛。落汝眉
【現代漢語翻譯】 現代漢語譯本 師父說：『就是個漢子罷了。』
有人問：『什麼是祖師西來意（Bodhidharma's purpose in coming from the West）？』師父說：『貼身的汗衫。』
師父上堂開示說：『有一個人這樣離去，有一個人這樣到來。請問這兩個人，哪一個堪為人天眼目（teacher of gods and humans）？衲僧（monk）們，你們如何分辨？如果分辨得出，說明你有參學的眼力。如果分辨不出，就像莫徭人設齋一樣，毫無意義。』珍重！
有僧人問：『和尚您多少歲了？』師父說：『甲子（sexagenary cycle）顛倒數。』學僧追問：『到底是多少？』師父說：『星辰失位。』
有人問：『從古以來的事情，如何舉揚（uphold and promote）？』師父說：『已經被明眼人看破了。』
有人問：『學人剛入叢林（monastery），乞求師父開示指點。』師父說：『不可撒沙向你眼裡去。』那人進一步說：『既然這樣，就感謝師父的指示。』師父說：『還夢見嗎？』
師父上堂開示說：『擊電之機（the opportune moment is as fleeting as a lightning flash），徒勞佇思。且向泥水裡會取（understand it in the mundane world）。堆山積岳（piling up mountains），盈衢溢路（filling streets and overflowing roads）。雖然是在泥水裡說話，有幾個人能夠領會？』珍重！
有僧人問：『狹路相逢時如何？』師父說：『勿使異人聞（do not let others hear）。』那人進一步問：『不知此理如何？』師父說：『還反側么（are you still restless）？』
有人問：『佛佛授手（Buddhas hand down to each other），祖祖相傳（Patriarchs pass on to each other），不知傳個什麼？』師父說：『碧眼胡僧（Bodhidharma）笑點頭。』那人進一步問：『不知傳個什麼？』師父說：『等你悟了就知道了。』
有人問：『寶劍未出匣時如何？』師父說：『進前三步。』那人進一步問：『出匣后如何？』師父說：『退後三步。』
師父上堂開示說：『釋迦老子（Sakyamuni Buddha）四十九年說法，度人無數，大似捏目生華（creating flowers from diseased eyes），剜肉成瘡（cutting flesh to create wounds），壓良為賤（degrading the good into the base）。其中如果有一個漢子（true man），釋迦老漢走透無路（would have no way to escape）。雖然如此，也須實到者個田地（must truly reach this state）方可。未到者個田地（not reached this state），不得掠虛（do not grasp at emptiness），落汝眉毛（you will lose your eyebrows）。』
【English Translation】 English version The master said, 'Just a man.'
Someone asked, 'What is Bodhidharma's purpose in coming from the West (祖師西來意)?' The master said, 'A sweat-soaked undershirt.'
The master ascended the platform and said, 'There is one person who goes like this, and there is one person who comes like this. Tell me, which of these two is worthy to be the eye of humans and devas (人天眼目)? Monks (衲僧), how do you discern? If you can discern, you have the eye of a student. If you cannot discern, it is like the Yao people holding a feast, meaningless.' Treasure this!
A monk asked, 'How old are you, Master?' The master said, 'The sexagenary cycle (甲子) counted backwards.' The student pressed, 'What is it exactly?' The master said, 'The stars have lost their positions.'
Someone asked, 'How should the matters of the past be upheld and promoted (舉揚)?' The master said, 'They have already been seen through by those with clear eyes.'
Someone asked, 'A student has just entered the monastery (叢林), I beg the master to show me the way.' The master said, 'I cannot throw sand in your eyes.' The person further said, 'In that case, I thank the master for the instruction.' The master said, 'Are you still dreaming?'
The master ascended the platform and said, 'The opportune moment is as fleeting as a lightning flash (擊電之機), it is futile to ponder. Rather, understand it in the mundane world (泥水裡會取). Piling up mountains (堆山積岳), filling streets and overflowing roads (盈衢溢路). Although speaking in the mundane world, how many people can grasp it?' Treasure this!
A monk asked, 'What happens when encountering each other on a narrow road?' The master said, 'Do not let others hear (勿使異人聞).' The person further asked, 'I do not understand this principle.' The master said, 'Are you still restless (還反側么)?'
Someone asked, 'Buddhas hand down to each other (佛佛授手), Patriarchs pass on to each other (祖祖相傳), what is being passed on?' The master said, 'The blue-eyed barbarian monk (碧眼胡僧, Bodhidharma) smiles and nods.' The person further asked, 'What is being passed on?' The master said, 'You will understand when you are enlightened.'
Someone asked, 'What is it like when the precious sword is still in its scabbard?' The master said, 'Take three steps forward.' The person further asked, 'What is it like after it is drawn?' The master said, 'Take three steps back.'
The master ascended the platform and said, 'Sakyamuni Buddha (釋迦老子) spoke the Dharma for forty-nine years, saving countless people, but it is much like creating flowers from diseased eyes (捏目生華), cutting flesh to create wounds (剜肉成瘡), degrading the good into the base (壓良為賤). If there is one true man (漢子) among them, the old Sakyamuni would have no way to escape (走透無路). Even so, one must truly reach this state (實到者個田地). If you have not reached this state, do not grasp at emptiness (掠虛), you will lose your eyebrows (落汝眉毛).'
毛去在。珍重。
僧問。如何是玄路 師云。非履踐。
問。祖意教意。是同是別 師云。二由一有。一亦莫守。
問。古人道。牛頭橫說豎說。未知有向上事。未審向上還有事也無 師云。有 進云。如何是向上事 師云。秋到黃葉落。春來草自生。
問。大闡提人來。師還接否 師云。不垂手 進云。為什麼不垂手 師云。遇明眼人。分明舉似。
師上堂云。山河大地瓦解冰消。衲僧向什麼處安身立命。還有人道得么。若道得。有參學眼。若道不得。三十年後。珍重。
僧問。無為無事人。還盡善不盡善 師云。溪山三十年前也恁么來 進云。如今又作么生 師云。遇方即方。遇圓即圓。
問。有一人。不捨生死。不證涅槃。師還提攜也無 師云。不提攜 進云。為什麼不提攜 師云。溪山粗識好惡。
問。天不能蓋。地不能載。莫便是也無 師云。誰在外頭。
問。大用現前時如何 師云。猶較溪山半月程。
師上堂云。賓主不分一句作么生道。賓主各分一句作么生道。還有人道得么。若道不得。且向方便門中會取。師示一相[○@佛]。珍重。
僧問。諸法寂滅相。不可以言宣。學人請益。如何垂慈 師云。悟取好 進云。爭奈學人不
【現代漢語翻譯】 現代漢語譯本 毛去在（人名，已故）。珍重。
僧人問：『什麼是玄妙的道路？』 師父說：『不是靠行走實踐可以達到的。』
問：『祖師的意旨和教義，是相同還是不同？』 師父說：『二者由一而有，但一也不要執著。』
問：『古人說，牛頭（指牛頭法融禪師）橫說豎說，都未知有向上之事。請問向上還有事嗎？』 師父說：『有。』 僧人追問：『什麼是向上之事？』 師父說：『秋天到了黃葉自然飄落，春天來了小草自然生長。』
問：『大闡提（斷絕善根的人）來，師父還接引嗎？』 師父說：『不伸手接引。』 僧人追問：『為什麼不伸手接引？』 師父說：『遇到有明眼的人，我會分明地告訴他。』
師父上堂說法：『山河大地瓦解冰消，衲僧（出家人）向什麼地方安身立命？還有人能說得出來嗎？如果說得出，就有參學的眼光。如果說不出，三十年後，各自珍重。』
僧人問：『無為無事的人，還算盡善盡美嗎？』 師父說：『溪山三十年前也是這樣過來的。』 僧人追問：『現在又怎麼樣呢？』 師父說：『遇到方的就方，遇到圓的就圓。』
問：『有一個人，不捨棄生死，也不證得涅槃，師父還提攜他嗎？』 師父說：『不提攜。』 僧人追問：『為什麼不提攜？』 師父說：『溪山略微知道好壞。』
問：『天不能覆蓋，地不能承載，莫非就是那個嗎？』 師父說：『誰在外面？』
問：『大用現前的時候如何？』 師父說：『還差溪山半個月的路程。』
師父上堂說法：『賓主不分一句怎麼說？賓主各分一句怎麼說？還有人能說得出來嗎？如果說不出，就先在方便之門中領會。』 師父展示一尊佛像。珍重。
僧人問：『諸法寂滅相，不可以言語宣說。學人請教，如何垂慈開示？』 師父說：『領悟就好。』 僧人追問：『奈何學人不能……』
【English Translation】 English version Mao Quzai (name of a deceased person). Take care.
A monk asked: 'What is the mysterious path?' The Master said: 'It is not attained through walking and practice.'
Asked: 'Are the Patriarch's intention and the teachings the same or different?' The Master said: 'The two arise from one, but do not cling to the one either.'
Asked: 'The ancients said, Niutou (referring to Chan Master Farong of Niutou Mountain) spoke horizontally and vertically, yet did not know of the matter beyond. May I ask, is there still a matter beyond?' The Master said: 'There is.' The monk further asked: 'What is the matter beyond?' The Master said: 'When autumn arrives, yellow leaves naturally fall; when spring comes, grass grows by itself.'
Asked: 'If a great icchantika (one who has severed their roots of goodness) comes, will the Master still receive them?' The Master said: 'I will not extend a hand.' The monk further asked: 'Why not extend a hand?' The Master said: 'When I encounter someone with clear eyes, I will clearly tell them.'
The Master ascended the platform and said: 'Mountains, rivers, and the great earth crumble and melt away like ice. Where will the monks find a place to settle their bodies and establish their lives? Is there anyone who can say? If you can say it, you have the eye of a seeker. If you cannot say it, take care after thirty years.'
A monk asked: 'Does a person of non-action and non-contrivance achieve perfect goodness?' The Master said: 'The streams and mountains were like this thirty years ago.' The monk further asked: 'How are they now?' The Master said: 'When encountering a square, be square; when encountering a circle, be round.'
Asked: 'There is a person who neither abandons birth and death nor attains nirvana. Will the Master still guide them?' The Master said: 'I will not guide them.' The monk further asked: 'Why not guide them?' The Master said: 'The streams and mountains roughly know good and bad.'
Asked: 'That which heaven cannot cover and earth cannot bear, is that it?' The Master said: 'Who is outside?'
Asked: 'What is it like when great function manifests?' The Master said: 'It is still half a month's journey from the streams and mountains.'
The Master ascended the platform and said: 'How do you say a phrase where guest and host are not distinguished? How do you say a phrase where guest and host are distinguished? Is there anyone who can say? If you cannot say, then first understand it within the gate of skillful means.' The Master displayed an image of a Buddha. Take care.
A monk asked: 'The characteristic of all dharmas is stillness and extinction, which cannot be expressed in words. I ask for instruction; how do you bestow compassion?' The Master said: 'It is good to realize it.' The monk further asked: 'But what if the student cannot...'
會 師云。非日月咎。
問。如何是直截一路 師云。會么 進云。不會 師云。不可抑已而已。
問。如何是吹毛劍 師云。透 進云。用者如何 師云。鈍。
問。古人拈槌豎拂。還當得宗乘中事也無 師云。待你問得話端。即全向汝道。
問。寂寂無依時如何 師云。未是衲僧分上事 進云。如何是衲僧分上事 師云。要行即行。要坐即坐。
問。如何是提婆宗 師云。異見惶怖 進云。如何領會 師云。歸依佛法僧。
師上堂云。名言路絕。視聽不及。智辨何詮。識情難測。所以釋迦掩室。凈名杜口。還窮究得么。若窮究得。佛佛道同。祖祖如是。若窮究不得。長安路上輥輥也。
僧問。如何是衲僧出身處 師云。東弗于逮。西瞿耶尼 問。如何是林溪家風 師云。粗粥淡飯。
師有時以相示之[□@智]。還辨得么。若也辨得去。佛佛道同。祖祖如是。若也辨不得者。悟取好。珍重。
師有時以此相示<
師上堂云。摩竭提國。水泄不通。少室峰前。亦行此令。溪山路峻。樵子難登。興教一言。何人視聽。還
【現代漢語翻譯】
現代漢語譯本：
會師說：『這不是日月星辰的過錯。』
有人問：『什麼是直截了當的道路？』師父說：『明白嗎？』那人說：『不明白。』師父說：『不可壓抑自己，僅此而已。』
有人問：『什麼是吹毛劍？』師父說：『透徹。』那人說：『使用者如何？』師父說：『遲鈍。』
有人問：『古人拈槌豎拂，還算是宗乘中的事嗎？』師父說：『等你問到話的端倪，我就全部告訴你。』
有人問：『寂靜無依時如何？』師父說：『還不是衲僧（指僧人）分內的事。』那人說：『如何是衲僧分內的事？』師父說：『要走就走，要坐就坐。』
有人問：『什麼是提婆（Deva，天神）宗？』師父說：『異見惶恐。』那人說：『如何領會？』師父說：『歸依佛法僧。』
師父上堂說法：『名言的道路斷絕，視聽也達不到，智慧辯才如何詮釋，識情難以測度。所以釋迦（釋迦牟尼佛，Sakyamuni）掩室，凈名（維摩詰，Vimalakirti）杜口。可曾徹底探究明白了嗎？如果徹底探究明白了，佛佛道同，祖祖如此。如果徹底探究不明白，長安（Chang'an，古都）路上依舊奔波勞碌。』
有僧人問：『什麼是衲僧出身處？』師父說：『東弗于逮（Purvavideha，四大部洲之一），西瞿耶尼（Aparagodaniya，四大部洲之一）。』問：『什麼是林溪的家風？』師父說：『粗粥淡飯。』
師父有時用某種姿態來開示[□@智]。『能辨別出來嗎？如果能辨別出來，佛佛道同，祖祖如此。如果不能辨別出來，好好領悟吧。珍重。』
師父有時用這個姿勢<
【English Translation】
English version:
The master said, 'It is not the fault of the sun and moon.'
Someone asked, 'What is the direct path?' The master said, 'Do you understand?' The person said, 'I do not understand.' The master said, 'It is impossible to suppress oneself, that's all.'
Someone asked, 'What is the hair-splitting sword?' The master said, 'Penetrating.' The person said, 'How about the user?' The master said, 'Dull.'
Someone asked, 'When the ancients raised the mallet and held up the whisk, did they still deal with matters within the Zen tradition?' The master said, 'When you ask about the crux of the matter, I will tell you everything.'
Someone asked, 'What is it like when one is lonely and without reliance?' The master said, 'It is not yet a matter for a monk.' The person said, 'What is a matter for a monk?' The master said, 'To walk when you want to walk, to sit when you want to sit.'
Someone asked, 'What is the Deva (Deva, god) sect?' The master said, 'Heretical views and fear.' The person said, 'How to understand?' The master said, 'Take refuge in the Buddha, the Dharma, and the Sangha.'
The master ascended the hall and said, 'The path of words is cut off, sight and hearing cannot reach it, how can wisdom and eloquence explain it, and the emotions of consciousness are difficult to fathom. Therefore, Sakyamuni (Sakyamuni Buddha) closed his room, and Vimalakirti (Vimalakirti) kept silent. Have you thoroughly investigated and understood it? If you have thoroughly investigated and understood it, the Buddhas' paths are the same, and the ancestors are like this. If you have not thoroughly investigated and understood it, you are still running around busily on the road to Chang'an (Chang'an, ancient capital).'
A monk asked, 'What is the place of origin for a monk?' The master said, 'Eastern Purvavideha (Purvavideha, one of the four continents), Western Aparagodaniya (Aparagodaniya, one of the four continents).' Asked, 'What is the family style of Linxi?' The master said, 'Coarse porridge and plain rice.'
The master sometimes uses a certain posture to instruct [□@智]. 'Can you discern it? If you can discern it, the Buddhas' paths are the same, and the ancestors are like this. If you cannot discern it, then understand it well. Treasure it.'
The master sometimes uses this posture <
窮究得么。若窮究得者。釋迦稽首。達磨擎拳。若窮究不得者。不用鉆龜打瓦。歇去。
師上堂。以此𡇜相。示眾云。還辨得么。若辨得。靈山會上悉皆如此。少室峰前更無別意。若辨不得。且向火爐頭會取。一不成。二不是。歇去。
僧問。生死到來。如何除遣。師以此相國對之。
師上堂。良久。云。總似今日。彼此著便。彼此不著便。還辨得么。若辨得。目視雲霄。若辨不得。一日了一日。久立。珍重。
桂府壽寧院善義禪師
初參芭蕉。乃問。遊山來。學佛法來。禮拜老僧來 師云。離此外。請師別問 蕉云。喫茶去 師因而省悟。
后參智門寬和尚。智門問。近離什麼處 師云。大安山 門云。不涉途程。道將一句來 師云。九九八十一 門云。亂走作么 師珍重而去 門打禪床一下。云。今日被者小廝兒來者里亂做 故。便下去。
師開堂日。拈香云。且道此一炷香從什麼處來。又云。從海外持來。今日供養大眾。
僧問。鼓聲才罷人皆聽。未審如何密領之 師云。只恐阇梨不問 進云。未審此問 師云。靜處薩婆訶 進云。恁么即慇勤禮三拜 師便打。
問。師唱誰家曲。宗風嗣阿誰 師云。四海五湖。東西南北。
問。如何是佛法大
【現代漢語翻譯】 現代漢語譯本 能否徹底探究明白？如果能夠徹底探究明白，那麼釋迦牟尼（Śākyamuni，佛教創始人）會稽首致敬，達摩（Bodhidharma，禪宗初祖）會舉拳印可。如果不能徹底探究明白，那就不用鉆龜殼、敲瓦片來尋求答案，放下吧。
師父上堂說法，用這個𡇜相（手勢，這裡指某種禪宗的表達方式）來向大眾展示，說：『能辨認得了嗎？如果能辨認得，那麼靈山法會上的一切就是這樣，少室山前也沒有別的意思。如果辨認不得，就到火爐頭去體會吧。』『一』不對，『二』也不是，放下吧。
有僧人問：『生死到來時，如何去除擺脫？』師父用這個𡇜相來回答他。
師父上堂說法，過了很久，說：『總是像今天這樣，彼此順應也好，彼此不順應也好，能辨認得了嗎？如果能辨認得，就目光遠大，直視雲霄。如果辨認不得，就一天過一天吧。』站立很久，珍重告別。
桂府壽寧院的善義禪師
最初參拜芭蕉禪師，於是問道：『是來遊山玩水，還是來學習佛法，還是來禮拜老僧？』善義禪師說：『離開這些之外，請師父另外提問。』芭蕉禪師說：『喫茶去。』善義禪師因此而領悟。
後來參拜智門寬和尚。智門和尚問：『最近從什麼地方來？』善義禪師說：『大安山。』智門和尚說：『不涉及路途遙遠，說一句來。』善義禪師說：『九九八十一。』智門和尚說：『胡亂走動幹什麼？』善義禪師行珍重禮離開了。智門和尚敲了一下禪床，說：『今天被這個小傢伙來這裡胡鬧。』於是便下座離開了。
善義禪師開堂說法之日，拈起一炷香說：『且說這炷香從什麼地方來？』又說：『從海外拿來，今天供養大眾。』
有僧人問：『鼓聲剛停人們都聽到了，不知如何秘密領會？』善義禪師說：『只怕你不敢問。』僧人進一步問：『不知這一問如何？』善義禪師說：『靜處薩婆訶（梵語，意為「一切成就」）。』僧人說：『既然這樣，就慇勤地禮拜三拜。』善義禪師便打了他。
問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』善義禪師說：『四海五湖，東西南北。』
問：『什麼是佛法的大意？』
【English Translation】 English version Can it be thoroughly investigated? If it can be thoroughly investigated, then Śākyamuni (the founder of Buddhism) would bow his head in respect, and Bodhidharma (the first patriarch of Zen Buddhism) would raise his fist in approval. If it cannot be thoroughly investigated, then there is no need to drill tortoise shells or knock on tiles to seek answers; let it go.
The master ascended the hall to preach, using this 𡇜相 (a gesture, here referring to a certain Zen expression) to show the assembly, saying: 'Can you recognize it? If you can recognize it, then everything at the Vulture Peak Assembly is like this, and there is no other meaning before Shaoshi Peak. If you cannot recognize it, then go to the stove to experience it.' 'One' is not right, 'two' is not either, let it go.
A monk asked: 'When birth and death arrive, how can they be removed and eliminated?' The master responded to him with this 𡇜相.
The master ascended the hall to preach, and after a long time, said: 'Always like today, whether mutually accommodating or mutually unaccommodating, can you recognize it? If you can recognize it, then look far and wide, gazing at the clouds. If you cannot recognize it, then just live one day at a time.' Standing for a long time, he bid farewell with 'take care'.
Zen Master Shanyi of Shuning Monastery in Guifu
Initially, he visited Zen Master Bajiao and asked: 'Are you here to travel the mountains and rivers, or to study the Buddha Dharma, or to pay respects to the old monk?' Zen Master Shanyi said: 'Apart from these, please ask another question, Master.' Zen Master Bajiao said: 'Go have some tea.' Zen Master Shanyi thus attained enlightenment.
Later, he visited Abbot Zhimeng Kuan. Abbot Zhimeng asked: 'Where have you come from recently?' Zen Master Shanyi said: 'Mount Daan.' Abbot Zhimeng said: 'Without involving a long journey, say a phrase.' Zen Master Shanyi said: 'Nine nine eighty-one.' Abbot Zhimeng said: 'What are you running around for?' Zen Master Shanyi paid his respects and left. Abbot Zhimeng struck the Zen bed once and said: 'Today, this little fellow came here to make trouble.' Then he descended from the seat and left.
On the day Zen Master Shanyi opened the hall to preach, he picked up a stick of incense and said: 'Tell me, where does this stick of incense come from?' He also said: 'It was brought from overseas and is offered to the assembly today.'
A monk asked: 'The sound of the drum has just stopped, and everyone has heard it. I wonder how to secretly comprehend it?' Zen Master Shanyi said: 'I'm just afraid you won't ask.' The monk further asked: 'I wonder what this question is about?' Zen Master Shanyi said: 'Quietly, Svaha (Sanskrit, meaning 'all accomplishments').' The monk said: 'In that case, I will respectfully bow three times.' Zen Master Shanyi then struck him.
Asked: 'Whose tune does the master sing? Whose ancestral style is inherited?' Zen Master Shanyi said: 'The four seas and five lakes, east, west, south, and north.'
Asked: 'What is the great meaning of the Buddha Dharma?'
意 師云。樓上打鼓。水上打羅。
問。世尊心印。迦葉親聞。未審和尚心印。什麼人得聞 師云。念汝遠來。且放過。
問。如何是壽寧境 師云。崖邊松樹子 進云。如何是境中人 師云。僧人道俗。
問。數日不登師丈室。今朝說法為何人 師云。蝦蟆蚯蚓 進云。和尚也不得一向謾人 師云。待你睡惺。
問。牛頭未見四祖時如何 師云。天下人仰重 進云。見后如何 師云。如湯沃雪。
有轉運使。問云。下官如今剃卻頭。便作得長老也無 師以手摩頭云。郎中 郎中應諾 師云。會么 中雲。不會 師云。幹頭什麼事。
師有頌與轉運張僅。
星郎功內取無為 只此真靈信自誰 塵里認他非是我 境中明得豈言伊 無心暫對求人說 有相權將指險凝 憶昔遠師蓮社客 輸他陶令返攢眉
興元府牛頭山精禪師
上堂。示眾云。若也全提舉唱。相佛便須失利。更乃盡令而行。要一人掃地也無。我今事不獲已。且向建化門中通汝個來路。汝等欲得親切么。第一莫向意識下卜度。莫向古今言句上求覓會解。但自克己推窮無始時來。有你用心處。有你造作處。直須是十二時中舉措施為。親自得力始得。若到者個田地。燈籠露柱。水鳥樹林。悉
【現代漢語翻譯】 現代漢語譯本 意 師說：『在樓上打鼓，在水上敲鑼。』
問：『世尊（釋迦牟尼佛）的心印，迦葉（Mahākāśyapa，摩訶迦葉，佛教中的一位重要弟子）親自聽聞。不知和尚（指禪師自己）的心印，什麼人能夠聽聞？』師說：『念你遠道而來，暫且放過。』
問：『如何是壽寧（地名）的境界？』師說：『崖邊的松樹。』又問：『如何是境界中的人？』師說：『僧人和道士。』
問：『數日沒有拜訪師父的丈室，今天說法是為誰？』師說：『蝦蟆和蚯蚓。』又問：『和尚也不要總是欺騙人。』師說：『等你睡醒。』
問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』師說：『天下人都仰慕他。』又問：『見后如何？』師說：『如湯沃雪。』
有轉運使（官名）問：『下官如今剃了頭，就能當長老了嗎？』師父用手摸著頭說：『郎中（醫生）。』郎中應答。師父說：『明白了嗎？』轉運使說：『不明白。』師父說：『幹你頭什麼事？』
師父有頌詩贈給轉運使張僅： 『星郎（指張僅）在功業中求取無為， 只是這真靈，相信來自何人？ 在塵世里認取的不是我， 在境界中明白的豈能說出？ 無心暫且相對，求人解說， 有相權且指點，險處凝結。 回憶當年遠公（慧遠）是蓮社的客人， 不如陶淵明（陶令）返回家園，不再皺眉。』
興元府牛頭山精禪師
上堂，向大眾開示說：『如果完全提倡舉揚，相佛（執著于佛的形象）便會失去利益。更要全部命令都實行，想要一個人掃地也沒有。我現在事不得已，暫且向建化門中，讓你通達來路。你們想要親切嗎？第一不要在意識下卜度，不要在古今言句上求覓會解。但要自己克制，推究窮盡無始以來，有你用心處，有你造作處。必須是十二時中，舉措施為，親自得力才行。若到了這個田地，燈籠露柱，水鳥樹林，都……』
【English Translation】 English version The Master said, 'Drumming upstairs, striking the gong on the water.'
A monk asked, 'The World-Honored One's (Śākyamuni Buddha) mind-seal, Kāśyapa (Mahākāśyapa, one of the principal disciples of the Buddha) personally heard it. I wonder, Master, who can hear your mind-seal?' The Master said, 'Considering you've come from afar, I'll let it go for now.'
A monk asked, 'What is the realm of Shouning (a place name)?' The Master said, 'The pine trees by the cliff.' The monk further asked, 'What are the people within the realm?' The Master said, 'Monks and laypeople.'
A monk asked, 'For several days I haven't visited the Master's room. Who are you teaching the Dharma for today?' The Master said, 'Toads and earthworms.' The monk further asked, 'The Master shouldn't always deceive people.' The Master said, 'Wait until you wake up.'
A monk asked, 'What was Niu-t'ou (Fazong Chan Master) like before he met the Fourth Patriarch (Daoxin Chan Master)?' The Master said, 'Everyone in the world admired him.' The monk further asked, 'What was he like after he met him?' The Master said, 'Like pouring hot water on snow.'
A Transport Commissioner (official title) asked, 'If I shave my head now, can I become an elder?' The Master touched his head and said, 'Doctor.' The doctor responded. The Master said, 'Do you understand?' The Commissioner said, 'I don't understand.' The Master said, 'What does it have to do with your head?'
The Master had a verse for the Transport Commissioner Zhang Jin: 'Star Lord (referring to Zhang Jin) seeks non-action within merit, Only this true spirit, who do you believe it comes from? Recognizing what is not me in the dust, Understanding in the realm, how can it be spoken? Facing each other without intention, seeking someone to explain, Provisionally pointing with form, danger congeals. Remembering the past, when Master Yuan (Huiyuan) was a guest of the Lotus Society, He lost to Tao Yuanming (Tao Ling), who returned home, no longer frowning.'
Chan Master Jing of Niu-t'ou Mountain, Xingyuan Prefecture
Ascending the Dharma hall, he instructed the assembly, saying, 'If you completely advocate and promote, clinging to the Buddha's image will lead to loss. Furthermore, if you try to enforce every command, you won't even find someone to sweep the floor. Now, I have no choice but to temporarily guide you through the gate of establishing transformation, allowing you to understand the path from which you came. Do you want to be intimate with it? First, do not speculate with your consciousness, and do not seek understanding in the words and phrases of the past and present. But restrain yourselves and thoroughly investigate from beginningless time, where you have used your mind, where you have created. You must, in all your actions and behaviors throughout the twelve hours of the day, personally gain strength. If you reach this state, the lanterns, pillars, water birds, and trees will all...'
皆助汝發機。一切處自然滔滔地。更有何事。若不爾者。徒學多聞。久立。珍重。
僧問。如何是學人親切處 師云。親切問將來 進云。即今見問 師云。驢年。
問。如何是古佛心 師云。東海凈漚 進云。如何領會 師云。秤錘落井。
問。如何是佛法大意 師云。八兩是半斤。
問。如何是驅耕夫之牛 師云。為人須為徹 問。如何是奪饑人之食 師云。殺人須見血。
問。如何是和尚為人處 師云。搬柴普請 進云。便恁么去時如何 師云。苦痛深。
問。不居凡聖者是什麼人 師云。梁朝傅大士 進云。此理如何 師云。楚國孟嘗君。
問。如何是學人自己 師云。天寒宜近火 進云。意旨如何 師云。日出好隈陽。
問。如何是和尚家風 師云。華從愛惜落。草逐棄嫌生 進云。未審客來。將何祗待 師云。畬田粟米飯。山茶一兩甌。住即隨緣住。不住任遨遊。
益州覺城院信禪師
上堂云。若約衲僧門下。語路難陳。瞬目相承。已遭指注。更若踏步進前。較七較八。諸仁者。到者里還反側么。休要波波役役地傍門倚門。上他人家床橙。不如自著些子精彩。莫待臘月三十日。手忙腳亂。伏惟珍重。
僧問。如何是出身一路 師云
【現代漢語翻譯】 現代漢語譯本 都會幫助你啓發機鋒。一切處都自然而然、滔滔不絕地涌現。還會有什麼別的事呢？如果不是這樣，徒勞地學習很多知識，長時間站立，又有什麼用呢？珍重。
有僧人問：『什麼是學人最親切的地方？』 信禪師說：『親切地問將來。』 僧人進一步問：『現在就在問。』 信禪師說：『驢年去吧（指遙遙無期）。』
問：『什麼是古佛（過去佛）的心？』 信禪師說：『東海清凈的泡沫。』 僧人進一步問：『如何領會？』 信禪師說：『秤錘落入井中（指無法測量，深不可測）。』
問：『什麼是佛法的大意？』 信禪師說：『八兩就是半斤（指沒有多餘，恰如其分）。』
問：『什麼是驅趕耕夫的牛？』 信禪師說：『為人就要徹底。』 問：『什麼是奪走飢餓之人的食物？』 信禪師說：『殺人就要見血。』
問：『什麼是和尚為人處世的方式？』 信禪師說：『搬柴，普請（指共同勞作）。』 僧人進一步問：『如果就這樣去做，結果會如何？』 信禪師說：『痛苦很深。』
問：『不居於凡聖（凡人和聖人）之間的人是什麼人？』 信禪師說：『梁朝的傅大士（Fudaishi）。』 僧人進一步問：『這個道理是什麼？』 信禪師說：『楚國的孟嘗君（Mengchangjun）。』
問：『什麼是學人自己的本性？』 信禪師說：『天冷了，應該靠近火。』 僧人進一步問：『意旨是什麼？』 信禪師說：『太陽出來了，適合在背陰的地方。』
問：『什麼是和尚的家風？』 信禪師說：『花因為被愛惜而凋落，草因為被嫌棄而生長。』 僧人進一步問：『不知道客人來了，將用什麼招待？』 信禪師說：『用新開墾的田地裡產的粟米飯，加上一兩甌山茶。想住就隨緣住下，不想住就任憑遨遊。』
益州覺城院信禪師（Xin Chanshi of Juecheng Temple in Yizhou）
上堂說法時說：『如果按照衲僧（修行僧人）的門下規矩，言語難以陳述。即使是眨眼示意，也已經遭到了指責。如果再踏步向前，斤斤計較，各位仁者，到了這裡還會感到不安嗎？不要忙忙碌碌地在別人家門口徘徊，依靠別人家的床橙。不如自己拿出一些真本事，不要等到臘月三十日，才手忙腳亂。請各位珍重。』
僧人問：『什麼是出身（解脫）的道路？』 信禪師說：
【English Translation】 English version All will help you to spark the opportunity. Everything naturally flows everywhere. What else is there to do? If not, it's futile to learn a lot and stand for a long time. Take care.
A monk asked: 'What is the most intimate place for a learner?' The Master said: 'Ask intimately about the future.' The monk further asked: 'I am asking now.' The Master said: 'The year of the donkey (meaning never).'
Asked: 'What is the mind of the ancient Buddha (Gufo)?' The Master said: 'The pure foam of the East Sea.' Further asked: 'How to comprehend it?' The Master said: 'A weight falling into a well (immeasurable, unfathomable).'
Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'Eight taels is half a catty (just right, no excess).'
Asked: 'What is driving the farmer's ox?' The Master said: 'When doing something for someone, do it thoroughly.' Asked: 'What is taking food from a hungry person?' The Master said: 'When killing someone, blood must be seen.'
Asked: 'What is the way the abbot treats people?' The Master said: 'Carrying firewood, universal invitation (referring to working together).' Further asked: 'If I go like this, what will happen?' The Master said: 'The suffering is deep.'
Asked: 'What kind of person is one who does not dwell in the mundane or the sacred?' The Master said: 'Fudaishi (Fu Dashi) of the Liang Dynasty.' Further asked: 'What is the principle behind this?' The Master said: 'Lord Mengchang (Mengchangjun) of the Chu Kingdom.'
Asked: 'What is the learner's own self?' The Master said: 'It is good to be near the fire when it is cold.' Further asked: 'What is the meaning?' The Master said: 'It is good to be in the shade when the sun rises.'
Asked: 'What is the family style of the abbot?' The Master said: 'Flowers fall because they are cherished, grass grows because it is disliked.' Further asked: 'I don't know how to treat guests when they come?' The Master said: 'Rice from newly cultivated fields, and one or two bowls of mountain tea. Stay if you wish, roam as you please if you don't.'
Xin Chanshi (Xin Chanshi) of Juecheng Temple in Yizhou (Juecheng Yuan in Yizhou)
In the hall, he said: 'According to the rules of the monks, words are difficult to express. Even a wink has been criticized. If you take another step forward and quibble, will you still feel uneasy here, everyone? Don't be busy lingering at other people's doors, relying on other people's beds. It is better to show some real skills yourself, and don't wait until the thirtieth day of the twelfth month to be in a hurry. Please take care.'
A monk asked: 'What is the path of liberation?' The Master said:
。三門前 進云。如何領會 師云。緊繫草鞋。
問。湛然時如何 師云。我即怕你 進云。和尚為什麼卻怕學人 師拈拄杖云。退後。退後。
師上堂云。去卻佛法二字。與鐵幢相見得也無。雖然如是。傍觀者哂。便下堂。
僧問。無邊身菩薩為什麼不見如來頂相 師云。愛陀三島靜。不覺樺來唇。
郢州芭蕉第三代閑禪師
上堂。僧問。如何是祖師西來意 師云。六祖愛吃和饠飯。
問。如何是真實之言 師云。東家杓柄長。西家杓柄短 進云。恁么還當也無 師云。不當即別處問。
問。如何是無縫塔 師云。我到者里。卻道不得 進云。為什麼道不得 師云。靜處薩婆訶。
師上堂云。西天此土。皆行此令。諸上座。且道是佛令。是祖令。若是佛令。山僧且共諸上座子細商量。若是祖令。且作么生迴避。若知有者。有出身之路。不昧平生。若不知有。迴避不得。墮坑落塹。珍重。
僧問。向上一路。千聖不傳。未審學人還有分也無 師云。雪山千丈直。雲嶺萬重衣 進云。恁么則學人依而行之去也 師云。向上事又作么生 進云。今日親承于師也 師云。鈍置殺人。
問。如何是學人自己 師云。分明舉似人。
問。三乘十二分教即不
【現代漢語翻譯】 現代漢語譯本：
三門前，僧人進前問道：『如何領會？』 禪師說：『緊緊繫好草鞋。』 僧人問：『湛然（Dhyana，禪定）之時如何？』 禪師說：『我卻怕你。』 僧人進前問道：『和尚為什麼卻怕學人？』 禪師拿起拄杖說：『退後！退後！』 禪師上堂說法：『去掉佛法二字，與鐵幢相見，能領會嗎？』 雖然如此，旁觀者卻在嘲笑。』 便下座離開了。 僧人問：『無邊身菩薩（Ananta-kaya-bodhisattva，擁有無邊身體的菩薩）為什麼不見如來（Tathagata，佛陀）頂相？』 禪師說：『愛慕陀（愛慕陀，不確定是否為專有名詞）三島的靜謐，不覺樺樹花落滿衣襟。』 郢州芭蕉第三代閑禪師 上堂說法，僧人問：『如何是祖師西來意（Bodhidharma，達摩祖師）？』 禪師說：『六祖（Hui-neng，慧能）愛吃和饠飯。』 僧人問：『如何是真實之言？』 禪師說：『東家的勺柄長，西家的勺柄短。』 僧人進前問道：『這樣說還對嗎？』 禪師說：『不對就到別處問。』 僧人問：『如何是無縫塔？』 禪師說：『我到這裡，卻說不得。』 僧人進前問道：『為什麼說不得？』 禪師說：『靜處薩婆訶（Svaha，愿此成就）。』 禪師上堂說法：『西天此土，都奉行這個命令。各位，且說這是佛令，還是祖令？ 如果是佛令，山僧我且與各位仔細商量。 如果是祖令，又該如何迴避？ 若是知道的，有出身之路，不昧平生。 若是不知道，迴避不得，就要墮入坑中。 珍重。』 僧人問：『向上一路，千聖不傳，不知學人還有份嗎？』 禪師說：『雪山千丈直，雲嶺萬重衣。』 僧人進前問道：『這樣，學人就依此而行了？』 禪師說：『向上之事又該如何？』 僧人說：『今日親承于師。』 禪師說：『鈍置殺人。』 僧人問：『如何是學人自己？』 禪師說：『分明舉似人。』 僧人問：『三乘十二分教（Triyana，三乘：聲聞乘、緣覺乘、菩薩乘；Dvadasanga-dharma，十二分教）即不
【English Translation】 English version:
At the front of the three gates, a monk stepped forward and asked: 'How should one comprehend?' The Zen master said: 'Tightly tie your straw sandals.' A monk asked: 'What is it like in a state of Dhyana (Zen meditation)?' The Zen master said: 'I am afraid of you.' The monk stepped forward and asked: 'Why is the master afraid of the student?' The Zen master picked up his staff and said: 'Step back! Step back!' The Zen master ascended the platform and said: 'Remove the two words 'Buddha-dharma,' and meet the iron pillar, can you comprehend it? Although it is so, the onlookers are sneering.' Then he descended the platform and left. A monk asked: 'Why can't the Ananta-kaya-bodhisattva (Bodhisattva with an infinite body) see the Tathagata's (Buddha's) crown?' The Zen master said: 'Loving the tranquility of the Aituo (unclear if proper noun) three islands, one doesn't notice the birch flowers falling all over their robes.' The third generation of idle Zen master of Bazhao in Yingzhou. Ascending the platform, a monk asked: 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism in China) coming from the West?' The Zen master said: 'The Sixth Patriarch (Hui-neng) loves to eat He Luo noodles.' A monk asked: 'What is the word of truth?' The Zen master said: 'The handle of the spoon is long in the east family, and the handle of the spoon is short in the west family.' The monk stepped forward and asked: 'Is it right to say so?' The Zen master said: 'If it's not right, ask elsewhere.' A monk asked: 'What is a seamless pagoda?' The Zen master said: 'When I get here, I can't say it.' The monk stepped forward and asked: 'Why can't you say it?' The Zen master said: 'Quietly, Svaha (May it be so).' The Zen master ascended the platform and said: 'The Western Heaven and this land all follow this command. Everyone, tell me, is this the Buddha's command or the Patriarch's command? If it is the Buddha's command, I, the mountain monk, will discuss it carefully with everyone. If it is the Patriarch's command, how should we avoid it? If you know it, there is a way out, and you will not be ignorant in your life. If you don't know it, you can't avoid it, and you will fall into a pit. Treasure this.' A monk asked: 'On the upward path, the thousand sages do not transmit it. I don't know if the student has a share?' The Zen master said: 'The snow mountain is a thousand feet straight, and the cloud ridge has ten thousand layers of clothing.' The monk stepped forward and asked: 'In that case, the student will follow this and practice?' The Zen master said: 'What about the upward matter?' The monk said: 'Today, I have personally received it from the master.' The Zen master said: 'Dulling and killing people.' A monk asked: 'What is the student's own self?' The Zen master said: 'Clearly show it to people.' A monk asked: 'The Three Vehicles and Twelve Divisions of Teachings (Triyana, Three Vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana; Dvadasanga-dharma, Twelve Divisions of Teachings) are not
問。如何是和尚為人一句 師云。問得甚分明 進云。莫便是和尚為人句也無 師云。舉似天下人。
問。如何是佛向上人 師云。路逢不可視 進云。如何得親承去 師云。回顧卻愁人。
問。臨機道不得時如何 師云。啞子吃若瓜 進云。恁么則學人退步去也 師云。知而故犯。
問。曹源一派還有清濁也無 師云。青山無異色。白日有閑人。
問。靈山會上。迦葉親聞。未審和尚一會。什麼人得聞 師云。風吹即草動。雨下路還泥。
問。十語九不中時如何 師云。閑門屋裡坐。抱首哭蒼天。
問。學人未達其源。乞師指路 師云。五里是一堠 進云。莫更是和尚為學人處也無 師云。好去不須頻下淚。青山自有白雲封。
郢州芭蕉山令遵禪師
上堂。僧問。昔日分付與跛腳沙彌。學人上來。請師分付 師云。非公境界 學人撫掌一下 師云。三千里外。
問。直得無下口處時如何 師云。便須進一步 進云。向什麼處下腳 師云。東山西嶺上。
天聖廣燈錄卷第二十五 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十六 ［宋碑］
益州靈慶院海淵禪師
有僧問。師唱誰家曲。宗風嗣
【現代漢語翻譯】 現代漢語譯本 問：什麼是和尚為他人指點迷津的一句話？ 師父說：『你問得很清楚。』 （僧人）進而言之：『莫非這就是和尚為人指點迷津的那句話嗎？』 師父說：『拿去告訴天下人。』 問：什麼是超越佛的境界的人？ 師父說：『路上相逢也不可直視。』 （僧人）進而言之：『如何才能親近並繼承呢？』 師父說：『回頭看卻令人發愁。』 問：臨機應變卻說不出來時該怎麼辦？ 師父說：『啞巴吃苦瓜。』 （僧人）進而言之：『如此說來，學人只能退步了。』 師父說：『明知故犯。』 問：曹源（Caoyuan）一派還有清濁之分嗎？ 師父說：『青山沒有不同的顏色，白日裡卻有閑人。』 問：在靈山會上（Lingshan Hui），迦葉（Kasyapa）親自聽聞佛法，不知和尚您這次集會，什麼人能夠聽聞？ 師父說：『風吹草動，雨下路泥濘。』 問：十句話有九句不中的時侯該怎麼辦？ 師父說：『閑坐在屋裡，抱頭痛哭。』 問：學人尚未通達佛法的根源，懇請師父指路。 師父說：『每五里是一座土堆（指路標）。』 （僧人）進而言之：『莫非這就是和尚為學人指點的地方嗎？』 師父說：『好走，不必頻頻落淚，青山自有白雲覆蓋。』 郢州芭蕉山令遵禪師（Chan Master Lingzun of Mount Bazhao in Yingzhou） 上堂說法。有僧人問：『昔日分付給跛腳沙彌（lame novice），如今學人前來，請師父分付。』 師父說：『這不是你的境界。』 學人拍手一下。 師父說：『遠在三千里之外。』 問：達到無從下口的地步時該怎麼辦？ 師父說：『那就必須進一步。』 （僧人）進而言之：『向什麼地方落腳？』 師父說：『東山（Dongshan）西嶺上。』 天聖廣燈錄卷第二十五 卍新續藏第 78 冊 No. 1553 天聖廣燈錄 天聖廣燈錄卷第二十六 ［宋碑］ 益州靈慶院海淵禪師（Chan Master Haiyuan of Lingqing Temple in Yizhou） 有僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自何處？』
【English Translation】 English version Question: What is a phrase that a monk uses to guide others? The master said: 'You ask very clearly.' (The monk) further asked: 'Could that be the phrase the master uses to guide others?' The master said: 'Tell it to everyone in the world.' Question: What is a person who is beyond the realm of Buddha? The master said: 'Even if you meet him on the road, you must not look directly at him.' (The monk) further asked: 'How can I get close and inherit it?' The master said: 'Looking back is worrying.' Question: What should I do when I can't respond appropriately at the critical moment? The master said: 'A mute eating a bitter melon.' (The monk) further asked: 'In that case, the student can only retreat.' The master said: 'Knowing and deliberately violating.' Question: Does the Caoyuan (Caoyuan) school still have distinctions between purity and turbidity? The master said: 'The green mountains have no different colors, but there are idle people in the daytime.' Question: At the assembly on Mount Ling (Lingshan Hui), Kasyapa (Kasyapa) personally heard the Dharma. I wonder who can hear it at this assembly of the master? The master said: 'The wind blows and the grass moves, the rain falls and the road is muddy.' Question: What should I do when nine out of ten sentences are wrong? The master said: 'Sitting idly in the house, holding your head and crying to the sky.' Question: The student has not yet reached the source of the Dharma, please master point the way. The master said: 'Every five li is a mound (referring to a road sign).' (The monk) further asked: 'Could this be the place where the master guides the students?' The master said: 'It's good to go, no need to shed tears frequently, the green mountains have white clouds covering them.' Chan Master Lingzun of Mount Bazhao in Yingzhou Ascending the hall to preach. A monk asked: 'In the past, it was entrusted to the lame novice, now the student comes up, please master entrust it.' The master said: 'This is not your realm.' The student clapped his hands. The master said: 'Three thousand miles away.' Question: What should I do when I reach the point where I can't start? The master said: 'Then you must take a step further.' (The monk) further asked: 'Where should I set foot?' The master said: 'On the east mountain (Dongshan) and west ridge.' Tiansheng Guangdenglu Volume 25 卍 New Continued Collection Volume 78 No. 1553 Tiansheng Guangdenglu Tiansheng Guangdenglu Volume 26 [Song Stele] Chan Master Haiyuan of Lingqing Temple in Yizhou A monk asked: 'Whose tune are you singing, Master? Where does your sect's style come from?'
阿誰 師云。石人撫掌歌三曲。木馬嘶時滿歸路 進云。恁么則芭蕉兒孫。天彭嫡子 師云。莫亂道。
問。如何是新繁境 師云。重光千佛現。顯耀甚分明 進云。如何是境中人 師云。郎中在此。且低聲。
問。如何是佛法大意 師云。五尺杖子兩人舁。
問。如何是祖師西來意 師云。崑崙鎮海心。
問。如何是道 師云。四面無遮障 進云。如何是道中人 師云。往來不易。
潤州羅漢院繼宗禪師
師行腳時。與數僧參一老宿 問。五人新到。阿那個是參頭 師云。不怕三冬雪。惟憂午夜風 宿云。平地上吃交作什麼 師云。言猶在耳 宿云。且坐喫茶 師云。喫茶即得。
問。如何是佛法大意 師云。風吹線竹韻。雨滴鮮紋班。
問。祖師未來時如何 師云。海分千派浪。地拔萬重山 進云。來后如何 師云。片云生晚谷。明月下堂階。
問。如何是道 師云。好華開蘚徑。綠柳舞春風 進云。如何是道中人 師云。開窗偷月色。移榻對清流。
問。古人道。一塵才起。大地全收。如何是一塵 師云。窮源須至海。登險莫過山 進云。如何是大地全收 師云。雨余山閣靜。云開月色寒。
問。如何是觸目菩提 師云。須彌倒卓。海水
【現代漢語翻譯】 現代漢語譯本 問：阿誰？（誰是誰？） 師父說：『石人撫掌歌三曲，木馬嘶時滿歸路。』（石頭人拍手唱三支歌，木馬嘶鳴的時候，回家的路就滿了。） （學僧）進而言：『那麼，芭蕉的子孫，就是天彭的嫡系後代了。』（芭蕉比喻佛法，天彭指四川彭州，以出高僧而聞名。） 師父說：『不要胡說八道。』
問：如何是新繁境？（什麼是新繁的境界？） 師父說：『重光千佛現，顯耀甚分明。』（重新煥發光彩，千佛顯現，非常明顯。） （學僧）進而言：『如何是境中人？（什麼是境界中的人？）』 師父說：『郎中在此，且低聲。』（郎中在這裡，小聲點。）
問：如何是佛法大意？（什麼是佛法的大意？） 師父說：『五尺杖子兩人舁。』（五尺長的棍子兩個人抬。）
問：如何是祖師西來意？（什麼是祖師西來的意義？） 師父說：『崑崙鎮海心。』（崑崙山鎮壓著大海的中心。）
問：如何是道？（什麼是道？） 師父說：『四面無遮障。』（四面沒有遮擋。） （學僧）進而言：『如何是道中人？（什麼是道中的人？）』 師父說：『往來不易。』（往來不容易。）
潤州羅漢院繼宗禪師
禪師行腳的時候，和幾個僧人蔘訪一位老宿（老禪師）。 （老宿）問：『五人新到，阿那個是參頭？（五個人新來，哪個是領頭的？）』 師父說：『不怕三冬雪，惟憂午夜風。』（不怕嚴冬的雪，只怕半夜的風。） （老宿）說：『平地上吃交作什麼？（平地上摔跤做什麼？）』 師父說：『言猶在耳。』（話還在耳邊。） （老宿）說：『且坐喫茶。』（先坐下喝茶。） 師父說：『喫茶即得。』（喝茶可以。）
問：如何是佛法大意？（什麼是佛法的大意？） 師父說：『風吹線竹韻，雨滴蘚紋班。』（風吹動竹林發出韻律，雨滴落在青苔上形成斑紋。）
問：祖師未來時如何？（祖師沒來的時候怎麼樣？） 師父說：『海分千派浪，地拔萬重山。』（大海分出千條波浪，大地聳立萬重山巒。） （學僧）進而言：『來后如何？（來了之後怎麼樣？）』 師父說：『片云生晚谷，明月下堂階。』（一片雲彩出現在傍晚的山谷，明月照在廳堂的臺階上。）
問：如何是道？（什麼是道？） 師父說：『好華開蘚徑，綠柳舞春風。』（美麗的花朵在長滿青苔的小路上開放，綠色的柳樹在春風中舞動。） （學僧）進而言：『如何是道中人？（什麼是道中的人？）』 師父說：『開窗偷月色，移榻對清流。』（打開窗戶欣賞月色，移動床榻面對清澈的流水。）
問：古人道：『一塵才起，大地全收。』如何是一塵？（古人說：『一塵埃剛升起，整個大地都被它包含。』什麼是『一塵』？） 師父說：『窮源須至海，登險莫過山。』（追溯源頭必須到達大海，攀登險峻沒有超過高山的。） （學僧）進而言：『如何是大地全收？（什麼是『大地全收』？）』 師父說：『雨余山閣靜，云開月色寒。』（雨後山中的樓閣寂靜，云開之後月色清冷。）
問：如何是觸目菩提？（什麼是觸目皆是菩提？） 師父說：『須彌倒卓，海水。』（須彌山倒立，海水。）
English version Question: Who? The Master said: 'The stone man claps his hands and sings three songs; when the wooden horse neighs, the road home is full.' The student further asked: 'Then, the descendants of the banana tree are the direct descendants of Tianpeng.' (Banana tree is a metaphor for Buddhism, and Tianpeng refers to Pengzhou, Sichuan, which is famous for producing eminent monks.) The Master said: 'Don't talk nonsense.'
Question: What is the realm of Xinfan? (What is the state of Xinfan?) The Master said: 'A thousand Buddhas appear with renewed light, shining very clearly.' The student further asked: 'What is the person in the realm? (Who is the person in the realm?)' The Master said: 'The doctor is here, keep your voice down.'
Question: What is the great meaning of the Buddha-dharma? (What is the essence of the Buddha's teachings?) The Master said: 'Two people carry a five-foot staff.'
Question: What is the meaning of the Patriarch's coming from the West? (What is the significance of the Patriarch's coming from the West?) The Master said: 'Kunlun (mythical mountain) suppresses the heart of the sea.'
Question: What is the Dao (the Way)? The Master said: 'Unobstructed on all sides.' The student further asked: 'What is the person in the Dao? (Who is the person in the Way?)' The Master said: 'Going back and forth is not easy.'
Chan Master Jizong of Luohan Monastery in Runzhou
When the Master was traveling, he and several monks visited an old master. The old master asked: 'Five new people have arrived, which one is the leader?' The Master said: 'Not afraid of the snow in the three winter months, only worried about the midnight wind.' The old master said: 'What are you doing wrestling on flat ground?' The Master said: 'The words are still in my ears.' The old master said: 'Sit down and have some tea.' The Master said: 'Having tea is fine.'
Question: What is the great meaning of the Buddha-dharma? (What is the essence of the Buddha's teachings?) The Master said: 'The wind blows the bamboo strings, the rain drips on the moss patterns.'
Question: What was it like before the Patriarch came? (What was it like before the Patriarch came?) The Master said: 'The sea divides into a thousand waves, the earth pulls up ten thousand mountains.' The student further asked: 'What is it like after he came? (What is it like after he came?)' The Master said: 'A wisp of cloud rises in the evening valley, the bright moon descends the hall steps.'
Question: What is the Dao (the Way)? The Master said: 'Beautiful flowers bloom on the mossy path, green willows dance in the spring breeze.' The student further asked: 'What is the person in the Dao? (Who is the person in the Way?)' The Master said: 'Open the window to steal the moonlight, move the couch to face the clear stream.'
Question: The ancients said, 'As soon as a speck of dust arises, the whole earth is contained.' What is a speck of dust? The Master said: 'To exhaust the source, one must reach the sea; to climb dangers, none surpasses the mountain.' The student further asked: 'What is the whole earth contained?' The Master said: 'After the rain, the mountain pavilion is quiet; when the clouds clear, the moonlight is cold.'
Question: What is 'Bodhi (enlightenment) at every sight?' The Master said: 'Mount Sumeru (mythical mountain) stands upside down, the sea water.'
【English Translation】 English version Question: Who? The Master said: 'The stone man claps his hands and sings three songs; when the wooden horse neighs, the road home is full.' The student further asked: 'Then, the descendants of the banana tree are the direct descendants of Tianpeng.' (Banana tree is a metaphor for Buddhism, and Tianpeng refers to Pengzhou, Sichuan, which is famous for producing eminent monks.) The Master said: 'Don't talk nonsense.'
Question: What is the realm of Xinfan? (What is the state of Xinfan?) The Master said: 'A thousand Buddhas appear with renewed light, shining very clearly.' The student further asked: 'What is the person in the realm? (Who is the person in the realm?)' The Master said: 'The doctor is here, keep your voice down.'
Question: What is the great meaning of the Buddha-dharma? (What is the essence of the Buddha's teachings?) The Master said: 'Two people carry a five-foot staff.'
Question: What is the meaning of the Patriarch's coming from the West? (What is the significance of the Patriarch's coming from the West?) The Master said: 'Kunlun (mythical mountain) suppresses the heart of the sea.'
Question: What is the Dao (the Way)? The Master said: 'Unobstructed on all sides.' The student further asked: 'What is the person in the Dao? (Who is the person in the Way?)' The Master said: 'Going back and forth is not easy.'
Chan Master Jizong of Luohan Monastery in Runzhou
When the Master was traveling, he and several monks visited an old master. The old master asked: 'Five new people have arrived, which one is the leader?' The Master said: 'Not afraid of the snow in the three winter months, only worried about the midnight wind.' The old master said: 'What are you doing wrestling on flat ground?' The Master said: 'The words are still in my ears.' The old master said: 'Sit down and have some tea.' The Master said: 'Having tea is fine.'
Question: What is the great meaning of the Buddha-dharma? (What is the essence of the Buddha's teachings?) The Master said: 'The wind blows the bamboo strings, the rain drips on the moss patterns.'
Question: What was it like before the Patriarch came? (What was it like before the Patriarch came?) The Master said: 'The sea divides into a thousand waves, the earth pulls up ten thousand mountains.' The student further asked: 'What is it like after he came? (What is it like after he came?)' The Master said: 'A wisp of cloud rises in the evening valley, the bright moon descends the hall steps.'
Question: What is the Dao (the Way)? The Master said: 'Beautiful flowers bloom on the mossy path, green willows dance in the spring breeze.' The student further asked: 'What is the person in the Dao? (Who is the person in the Way?)' The Master said: 'Open the window to steal the moonlight, move the couch to face the clear stream.'
Question: The ancients said, 'As soon as a speck of dust arises, the whole earth is contained.' What is a speck of dust? The Master said: 'To exhaust the source, one must reach the sea; to climb dangers, none surpasses the mountain.' The student further asked: 'What is the whole earth contained?' The Master said: 'After the rain, the mountain pavilion is quiet; when the clouds clear, the moonlight is cold.'
Question: What is 'Bodhi (enlightenment) at every sight?' The Master said: 'Mount Sumeru (mythical mountain) stands upside down, the sea water.'
騰波。
澧州欽山第二代如靜禪師
上堂云。夫妙音須假妙指。若得妙指。妙音自震。諸上座。且作么生是妙音。還委悉么。若未委悉。欽山與汝按指去也。乃拍手一下。便歸方丈。
僧問。祖師未來時如何 師云。上是天下是地 進云。來后如何 師云。下是地上是天。
問。魚未成龍時如何 師云。擎頭戴角 進云。成龍后如何 師云。江湖踴躍。
江陵府承天院寶昭正覺禪師
知府張相公齊賢請出世。師才升座。云。此座高廣。吾不能升。雖然如是。彼彼丈夫我亦爾 時有僧問。師唱誰家曲。宗風嗣阿誰 師云。云城西畔雙峰秀。渚水池邊瑞氣分。
有襄州僧正問。昔日覺城東際。法眼分付迦葉。未審和尚法嗣何人 師云。到襄州。不得錯舉 進云。恁么即大眾證明 師云。莫亂道。
問。如何是清凈法身 師云。鳥飛雲外尋知己。魚躍潭中吐碧波。
問。如何是佛 師云。胸題卍字 學云。不會。乞師再指 師云。足躡千輪。
問。如何是佛法大意 師云。魚行水濁。鳥飛落毛。
師上堂。有僧問。一棒一喝還是佛法也無 師云。你什麼處得者訊息 其僧便喝 師便打。
問。如何是祖師西來意 師云。圓同太虛 學云。為什麼
【現代漢語翻譯】 現代漢語譯本： 騰波（地名）。
澧州欽山第二代如靜禪師
上堂說法時說：『美妙的音樂需要依靠精妙的手指才能演奏出來。如果有了精妙的手指，美妙的音樂自然會震響。各位禪眾，那麼，什麼是美妙的音樂呢？你們都明白了嗎？如果還不明白，欽山就為你們按指點撥一下。』於是拍了一下手，便回到方丈室。
有僧人問：『祖師（Bodhidharma）未來到中國時是什麼樣的？』 禪師說：『上是天，下是地。』 僧人追問：『來之後又是什麼樣的？』 禪師說：『下是地，上是天。』
問：『魚未變成龍時是什麼樣的？』 禪師說：『昂著頭，戴著角。』 僧人追問：『變成龍后又是什麼樣的？』 禪師說：『在江湖中踴躍騰飛。』
江陵府承天院寶昭正覺禪師
知府張相公齊賢請禪師出世弘法。禪師剛登上法座，便說：『這座高大寬廣，我不能登上。雖然如此，大丈夫能做到的，我也能做到。』 當時有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『云城西邊雙峰秀麗，渚水池邊祥瑞之氣瀰漫。』
有襄州的僧正問：『過去覺城東邊，法眼禪師將衣缽交付給迦葉尊者（Mahākāśyapa），不知和尚您的法嗣是哪位？』 禪師說：『到了襄州，可不要亂說。』 僧人追問：『這麼說來，就是大眾都可以證明了。』 禪師說：『不要胡說八道。』
問：『什麼是清凈法身？』 禪師說：『鳥在云外尋找知己，魚在深潭中吐出碧波。』
問：『什麼是佛？』 禪師說：『胸前有卍字（Swastika）。』 學人說：『不明白，請禪師再次指點。』 禪師說：『足下有千輻輪相。』
問：『什麼是佛法大意？』 禪師說：『魚遊動則水渾濁，鳥飛過則落下羽毛。』
禪師上堂說法。有僧人問：『一棒一喝還是佛法嗎？』 禪師說：『你從哪裡得到這個訊息的？』 那僧人便喝了一聲。 禪師便打了他。
問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『圓滿如同太虛空。』 學人說：『為什麼？』
【English Translation】 English version: Tengbo (place name).
The second generation Zen Master Rujing of Qinshan in Lizhou
Said in the Dharma hall: 'Wonderful music requires wonderful fingers. If you have wonderful fingers, wonderful music will naturally resonate. Venerable monks, what is wonderful music? Do you all understand? If you don't understand, Qinshan will guide you.' Then he clapped his hands once and returned to his abbot's room.
A monk asked: 'What was it like before the Patriarch (Bodhidharma) came?' The Zen master said: 'Above is heaven, below is earth.' The monk asked further: 'What is it like after he came?' The Zen master said: 'Below is earth, above is heaven.'
Asked: 'What is it like when a fish has not yet become a dragon?' The Zen master said: 'Holding its head high, wearing horns.' The monk asked further: 'What is it like after it becomes a dragon?' The Zen master said: 'Leaping and frolicking in rivers and lakes.'
Zen Master Baozhao Zhengjue of Chengtian Monastery in Jiangling Prefecture
Prefect Zhang Xiangong Qixian invited the Zen master to come forth and propagate the Dharma. As soon as the Zen master ascended the Dharma seat, he said: 'This seat is high and wide, I cannot ascend it. Although this is so, what a great man can do, so can I.' At that time, a monk asked: 'Whose tune are you singing, Master? Whose lineage does your Zen tradition inherit?' The Zen master said: 'West of Yuncheng, the twin peaks are beautiful; beside the Zhushui pond, auspicious energy abounds.'
A monk official from Xiangzhou asked: 'In the past, at the eastern edge of Juecheng, Dharma Eye (Fayan Wenyi) entrusted the robe to Mahākāśyapa (Kāśyapa), I wonder, who is your Dharma successor, Master?' The Zen master said: 'When you get to Xiangzhou, don't speak carelessly.' The monk asked further: 'In that case, the assembly can bear witness.' The Zen master said: 'Don't talk nonsense.'
Asked: 'What is the pure Dharma body?' The Zen master said: 'Birds fly beyond the clouds seeking kindred spirits; fish leap in the deep pool, spitting out emerald waves.'
Asked: 'What is Buddha?' The Zen master said: 'With a Swastika (卍) on his chest.' The student said: 'I don't understand, please guide me again, Master.' The Zen master said: 'With a thousand-spoke wheel under his feet.'
Asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Fish swimming make the water muddy; birds flying drop feathers.'
The Zen master ascended the Dharma hall to preach. A monk asked: 'Is a shout and a blow still the Buddha-dharma?' The Zen master said: 'Where did you get this news?' The monk then shouted. The Zen master then struck him.
Asked: 'What is Bodhidharma's intention in coming from the West?' The Zen master said: 'Perfect and round like the great void.' The student said: 'Why?'
不見 師云。不見什麼。
果州青居山靈泉寺皓升禪師
上堂。僧問。如何是青居山裡佛 師云。舉目無差 學云。為什麼不見 師云。不見什麼。
問。如何是一大事因緣 師云。廚屋五條椽。
郢州林溪山興教院居祐禪師
上堂。僧問。如何是透法身句 師云。南嶽石橋側 學云。為作么卻恁去 師云。非汝境界。
問。如何是禪 師云。秋後上床眠 進云。如何是祖 師云。覿面不相睹。
江陵府開福院德賢禪師
上堂。僧問。如何是摩尼珠 師云。青黃赤白 學云。作何顏色 師云。待有顏色向你道 學云。為什麼不道 師云。非汝境界。
問。如何是學人自己 師豎起一指 僧云。莫便是也無 師云。錯。
袁州崇聖院志圭禪師
上堂。僧問。如何是道 師云。遍山遍嶺 學云。為什麼不睹 師云。不睹什麼 學云。如何是道中人 師云。來千去萬。
問。如何是還鄉曲 師云。胡僧唱不得 學云。為什麼唱不得 師云。為你太伶利。
鄂州黃龍山延禧院思卿禪師
上堂。僧問。既是黃龍。到來為什麼不見 師云。眼不開 學云。見后如何 師云。你試道看。
問。如何是道 師云。五里單牌。十里雙堠。
{ "translations": [ "現代漢語譯本", "不見。師父說：『不見什麼？』", "", "果州青居山靈泉寺皓升禪師", "", "上堂說法。有僧人問：『什麼是青居山裡的佛？』 師父說：『舉目所見，沒有差別。』 學人說：『為什麼我看不見？』 師父說：『你不見什麼？』", "", "問：『如何是一大事因緣？』 師父說：『廚房裡的五根椽子。』", "", "郢州林溪山興教院居祐禪師", "", "上堂說法。有僧人問：『如何是透法身句？』 師父說：『南嶽石橋側。』 學人說：『為何卻如此行去？』 師父說：『非你境界所能及。』", "", "問：『如何是禪？』 師父說：『秋後上床眠。』 進而言之：『如何是祖？』 師父說：『對面不相識。』", "", "江陵府開福院德賢禪師", "", "上堂說法。有僧人問：『如何是摩尼珠（Mani jewel，如意寶珠）？』 師父說：『青黃赤白。』 學人說：『作何顏色？』 師父說：『等有了顏色再告訴你。』 學人說：『為什麼現在不說？』 師父說：『非你境界所能及。』", "", "問：『如何是學人自己？』 師父豎起一指。 僧人說：『莫非就是這個嗎？』 師父說：『錯。』", "", "袁州崇聖院志圭禪師", "", "上堂說法。有僧人問：『如何是道？』 師父說：『遍山遍嶺。』 學人說：『為什麼我看不見？』 師父說：『你不睹什麼？』 學人說：『如何是道中人？』 師父說：『來千去萬。』", "", "問：『如何是還鄉曲？』 師父說：『胡僧唱不得。』 學人說：『為什麼唱不得？』 師父說：『因為你太伶俐。』", "", "鄂州黃龍山延禧院思卿禪師", "", "上堂說法。有僧人問：『既然是黃龍（Huanglong Mountain，山名），我來到這裡為什麼看不見？』 師父說：『眼未開。』 學人說：『見后如何？』 師父說：『你試著說看。』", "", "問：『如何是道？』 師父說：『五里單牌，十里雙堠。』" ], "english_translations": [ "English version", '\'Not seeing.\' The master said, \'Not seeing what?\'', "", "Chan Master Hao Sheng of Lingquan Temple on Qingju Mountain in Guo Prefecture", "", "Ascending the hall. A monk asked, 'What is the Buddha in Qingju Mountain?' The master said, 'Everywhere you look, there is no difference.' The student said, 'Why can't I see it?' The master said, 'Not seeing what?'", "", "Asked, 'What is the great matter of cause and condition?' The master said, 'Five rafters in the kitchen.'", "", "Chan Master Ju You of Xingjiao Monastery on Linxi Mountain in Ying Prefecture", "", "Ascending the hall. A monk asked, 'What is a phrase that penetrates the Dharma body?' The master said, 'The side of the stone bridge on Mount Nan.' The student said, 'Why go that way?' The master said, 'Not your realm.'", "", "Asked, 'What is Chan (Zen, meditation)?' The master said, 'Going to bed after autumn.' Further asked, 'What is the Ancestor?' The master said, 'Not seeing each other face to face.'", "", "Chan Master De Xian of Kaifu Monastery in Jiangling Prefecture", "", "Ascending the hall. A monk asked, 'What is the Mani jewel (Mani jewel, wish-fulfilling jewel)?' The master said, 'Blue, yellow, red, white.' The student said, 'What color is it?' The master said, 'I'll tell you when it has a color.' The student said, 'Why not say it now?' The master said, 'Not your realm.'", "", "Asked, 'What is the student's self?' The master raised one finger. The monk said, 'Could it be this?' The master said, 'Wrong.'", "", "Chan Master Zhi Gui of Chongsheng Monastery in Yuan Prefecture", "", "Ascending the hall. A monk asked, 'What is the Dao (the Way)?' The master said, 'Everywhere on the mountains and ridges.' The student said, 'Why can't I see it?' The master said, 'Not seeing what?' The student said, 'What is a person of the Dao?' The master said, 'Coming a thousand, going ten thousand.'", "", "Asked, 'What is the Returning Home Melody?' The master said, 'A foreign monk cannot sing it.' The student said, 'Why can't he sing it?' The master said, 'Because you are too clever.'", "", "Chan Master Si Qing of Yanxi Monastery on Huanglong Mountain in E Prefecture", "", "Ascending the hall. A monk asked, 'Since this is Huanglong (Huanglong Mountain, mountain name), why can't I see it after coming here?' The master said, 'Eyes not open.' The student said, 'What after seeing?' The master said, 'You try to say.'", "", "Asked, 'What is the Dao?' The master said, 'A single signpost every five li, a double mound every ten li.'" ] }
澧州夾山云泉院省宗禪師
上堂。僧問。如何是夾山正主 師云。無遮障 進云。學人到來。為什麼不見 師云。汝見則休。
問。如何是佛 師云。螺髻豎千峰。
江陵府彰法院悟顯禪師
上堂。僧問。既是彰法。彰個什麼法 師云。物物俱彰 進云。學人為什麼不見 師云。有眼如無。
問。如何是初生月 師云。歐頭柳腳。
問。如何是菩提路 師云。南山青草秀。北嶺萬株松。
澧州藥山慈雲院用和禪師
上堂。僧問。如何是藥山境 師云。一任觀看 學云。如何是境中人 師云。沙彌童行。
問。師唱誰家曲。宗風嗣阿誰 師云。天知地聞。
澧州夾山靈泉院仁秀禪師
有僧問。如何是諸佛機 師云。天臺．南嶽。
問。如何是衲衣下事 師云。鳥飛千里毛毬落。魚躍潭中水自渾。
澧州靈泉院用淳禪師
上堂。僧問。師唱誰家曲。宗風嗣阿誰 師云。不許夜行。投明須到。
問。如何是靈泉境 師云。千江流不住。萬派競喧爭 進云。如何是境中人 師云。走殺衲僧。
鄂州嘉魚法華院法珍禪師
上堂。僧問。如何是衣中寶 師云。一任賞玩。
問。如何是祖師西來意 師云
【現代漢語翻譯】 現代漢語譯本 澧州夾山云泉院省宗禪師
上堂。僧人問道：『什麼是夾山（Jiashan）真正的主人？』 禪師說：『沒有遮蔽。』 僧人進一步問道：『學人我來到了這裡，為什麼看不見？』 禪師說：『你若見到了，就停止追尋吧。』
問道：『什麼是佛？』 禪師說：『螺髻高聳如千峰。』（螺髻：佛像頭上的髮髻，形狀像螺殼。）
江陵府彰法院悟顯禪師
上堂。僧人問道：『既然是彰顯佛法，彰顯的是什麼法？』 禪師說：『萬物都在彰顯佛法。』 僧人進一步問道：『學人我為什麼看不見？』 禪師說：『有眼如無眼。』
問道：『什麼是初生的月亮？』 禪師說：『歐頭柳腳。』（形容新月形狀的隱喻。）
問道：『什麼是菩提之路？』 禪師說：『南山青草茂盛，北嶺萬株松樹。』（菩提：覺悟，佛教中指達到覺悟的智慧。）
澧州藥山慈雲院用和禪師
上堂。僧人問道：『什麼是藥山（Yaoshan）的境界？』 禪師說：『任你觀看。』 僧人問道：『什麼是境界中的人？』 禪師說：『沙彌童行。』（沙彌：佛教中出家受十戒的男子；童行：指年齡較小的沙彌。）
問道：『禪師您唱的是誰家的曲調？您的宗風傳承自誰？』 禪師說：『天知地聞。』
澧州夾山靈泉院仁秀禪師
有僧人問道：『什麼是諸佛的機用？』 禪師說：『天臺（Tiantai）、南嶽（Nanyue）。』（天臺、南嶽：指中國佛教天臺宗和南嶽衡山。）
問道：『什麼是衲衣下的事？』 禪師說：『鳥飛千里毛球落，魚躍潭中水自渾。』（衲衣：僧人的僧衣。）
澧州靈泉院用淳禪師
上堂。僧人問道：『禪師您唱的是誰家的曲調？您的宗風傳承自誰？』 禪師說：『不許夜行，天亮必須到達。』
問道：『什麼是靈泉（Lingquan）的境界？』 禪師說：『千江流不住，萬派競喧爭。』 僧人進一步問道：『什麼是境界中的人？』 禪師說：『走殺衲僧。』（衲僧：指雲遊四方的僧人。）
鄂州嘉魚法華院法珍禪師
上堂。僧人問道：『什麼是衣中寶？』 禪師說：『任你賞玩。』
問道：『什麼是祖師西來意？』 禪師說：
【English Translation】 English version Zen Master Shengzong of Yunquan Temple at Jiashan in Lizhou
He ascended the platform. A monk asked, 'What is the true master of Jiashan (Jiashan, mountain name)?' The Master said, 'No obstruction.' The monk further asked, 'I, a student, have arrived, why do I not see him?' The Master said, 'If you see, then stop seeking.'
Asked, 'What is Buddha?' The Master said, 'The ushnisha (Ushnisha: a protuberance on the head of a Buddha, symbolizing wisdom) stands tall like a thousand peaks.'
Zen Master Wuxian of Zhangfa Temple in Jiangling Prefecture
He ascended the platform. A monk asked, 'Since it is proclaiming the Dharma, what Dharma is being proclaimed?' The Master said, 'Everything proclaims the Dharma.' The monk further asked, 'Why do I, a student, not see it?' The Master said, 'Having eyes as if without eyes.'
Asked, 'What is the newly born moon?' The Master said, 'Ou head, willow feet.' (A metaphor describing the shape of the new moon.)
Asked, 'What is the Bodhi path?' The Master said, 'Green grass flourishes on the southern mountain, ten thousand pine trees on the northern ridge.' (Bodhi: enlightenment, in Buddhism, it refers to the wisdom of attaining enlightenment.)
Zen Master Yonghe of Ciyun Temple at Yaoshan in Lizhou
He ascended the platform. A monk asked, 'What is the realm of Yaoshan (Yaoshan, mountain name)?' The Master said, 'Let you watch as you please.' The monk asked, 'What is the person within the realm?' The Master said, 'A Shami (Shami: a male novice in Buddhism who has taken the ten precepts) child attendant.'
Asked, 'Whose tune does the Master sing? Whose lineage does the ancestral style inherit?' The Master said, 'Heaven knows, earth hears.'
Zen Master Renxiu of Lingquan Temple at Jiashan in Lizhou
A monk asked, 'What is the function of all Buddhas?' The Master said, 'Tiantai (Tiantai, a school of Chinese Buddhism), Nanyue (Nanyue, a mountain in Hunan Province).' (Tiantai and Nanyue refer to the Tiantai school of Chinese Buddhism and Mount Heng in Nanyue, respectively.)
Asked, 'What is the matter beneath the kasaya (Kasaya: a monk's robe)?' The Master said, 'A bird flies a thousand miles, its downy feather falls; a fish leaps in the pool, the water muddies itself.'
Zen Master Yongchun of Lingquan Temple in Lizhou
He ascended the platform. A monk asked, 'Whose tune does the Master sing? Whose lineage does the ancestral style inherit?' The Master said, 'No night travel is permitted; at dawn, you must arrive.'
Asked, 'What is the realm of Lingquan (Lingquan, temple name)?' The Master said, 'A thousand rivers flow without stopping, ten thousand streams compete and clamor.' The monk further asked, 'What is the person within the realm?' The Master said, 'Running to death the kasaya-wearing monk.' (Kasaya-wearing monk: refers to a wandering monk.)
Zen Master Fazhen of Fahua Temple in Jiayu, Ezhou
He ascended the platform. A monk asked, 'What is the jewel in the robe?' The Master said, 'Let you appreciate and play with it as you please.'
Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said:
。風吹蚛竹連宵響。月照湖湘萬里途。
問。不落有無。請師答話 師云。得 學云。未審得個什麼 師云。明月照臨無影樹。曲直長短不相同。
唐州龍潭從曉禪師
初開堂。僧問。師唱誰家曲。宗風嗣阿誰 師云。四面無壁落。一片坦然平。
問。如何是龍潭境 師云。山從西北來。水向東南下 進云。如何是境中人 師云。老僧二十五上離雪峰。
問。肇有四不遷義。如何是不遷 師云。秋來黃葉落。春到百花新。
師上堂。舉。仰山到東寺。東寺問。什麼處來。仰云。廣南來。寺云。承聞廣南有鎮海明珠。是否。仰云。是。寺云。作何形狀。仰云。白月即隱。黑月即現。寺云。還將得來么。仰云。將得來。寺云。如何不呈似老僧。仰云。昨到溈山。亦被索此珠。直得無言可對。無理可伸。寺云。老僧年邁。不見溈山。你是溈山之子。蟭螟蟲在蚊子眼睫里作窠。向十字街頭叫屈。土曠人稀。相逢者少。
師拈云。眾中喚作呈珠話。且作么生是呈珠處。山僧今日與大眾注破。等閑莫向江邊立。切忌寒灰灸殺人。
師問新到。近離什麼處 僧云。東京 師云。東京有一人。無姓無名。子還識否 僧云。不識 師云。恁么即不從東京來 僧云。喏。喏。便下去。
【現代漢語翻譯】 現代漢語譯本：風吹動竹林，整夜都發出聲響。月光照耀著湖南湖北，路途遙遠無邊。
問：不落入有無的二元對立，請老師開示。 師父說：『得。』 學僧問：『不知得到了什麼？』 師父說：『明月照耀著沒有影子的樹，樹的彎曲和筆直、長短都不相同。』
唐州龍潭從曉禪師
初次開堂說法。有僧人問：『老師您唱的是哪一家的曲調？您的宗風傳承自哪一位祖師？』 師父說：『四面沒有墻壁遮擋，一片坦蕩平坦。』
問：『如何是龍潭的境界？』 師父說：『山從西北方而來，水向東南方流去。』 學僧進一步問：『如何是境界中的人？』 師父說：『老僧我二十五歲時離開了雪峰。』
問：『僧肇有四不遷義的說法，如何是不遷？』 師父說：『秋天來了黃葉飄落，春天到了百花盛開，這是不遷。』
師父上堂說法，舉例說：仰山（Yangshan）去東寺（Dongsi），東寺的僧人問：『從什麼地方來？』 仰山說：『從廣南（Guangnan）來。』 東寺的僧人說：『聽說廣南有鎮海明珠（Zhenhai Pearl），是嗎？』 仰山說：『是。』 東寺的僧人說：『它是什麼形狀的？』 仰山說：『白色的月亮隱沒時它就顯現，黑色的月亮隱沒時它就顯現。』 東寺的僧人說：『你把它帶來了嗎？』 仰山說：『帶來了。』 東寺的僧人說：『為什麼不呈給老僧我看看？』 仰山說：『昨天到溈山（Weishan），也被索要這顆明珠，弄得我無話可說，無理可辯。』 東寺的僧人說：『老僧我年老體衰，沒見過溈山，你是溈山的弟子，就像蟭螟蟲在蚊子的眼睫毛里築巢，在十字街頭喊冤叫屈，地方空曠人煙稀少，很難遇到知音。』
師父拈香說：『大眾稱之為呈珠話，那麼，什麼是呈珠之處呢？』 山僧我今天為大眾點破：不要輕易站在江邊，切記不要用冰冷的灰燼去燒灼人。
師父問新來的僧人：『最近從什麼地方來？』 僧人說：『東京（Dongjing）。』 師父說：『東京有一個人，無姓無名，你認識嗎？』 僧人說：『不認識。』 師父說：『那麼你不是從東京來的。』 僧人說：『是，是。』 隨即退下。
【English Translation】 English version: The wind blows through the bamboo, the sound lasting all night. The moon shines on Hunan and Hubei, the journey vast and boundless.
Question: Without falling into the duality of existence and non-existence, please enlighten us, Teacher. The Master said: 'Got it.' The student monk asked: 'I don't know what was got?' The Master said: 'The bright moon shines on the shadowless tree, its curves and straightness, length and shortness, are all different.'
Zen Master Longtan Congxiao of Tangzhou
At his first Dharma talk, a monk asked: 'Whose tune are you singing, Master? Whose lineage does your school of thought inherit?' The Master said: 'There are no walls on any side, a completely open and flat expanse.'
Question: 'What is the realm of Longtan?' The Master said: 'The mountains come from the northwest, the water flows to the southeast.' The monk further asked: 'What are the people in this realm?' The Master said: 'This old monk left Xuefeng (Xuefeng) at the age of twenty-five.'
Question: 'Sengzhao has the theory of the 'Four Non-Movements', what is 'non-movement'?' The Master said: 'When autumn comes, the yellow leaves fall; when spring arrives, the flowers bloom anew. This is non-movement.'
The Master ascended the platform and gave an example: Yangshan (Yangshan) went to Dongsi (Dongsi). The monk at Dongsi asked: 'Where do you come from?' Yangshan said: 'From Guangnan (Guangnan).' The monk at Dongsi said: 'I have heard that Guangnan has the Zhenhai Pearl (Zhenhai Pearl), is that so?' Yangshan said: 'It is.' The monk at Dongsi said: 'What shape is it?' Yangshan said: 'It appears when the white moon is hidden, and it appears when the black moon is hidden.' The monk at Dongsi said: 'Did you bring it with you?' Yangshan said: 'I brought it.' The monk at Dongsi said: 'Why don't you present it to this old monk?' Yangshan said: 'Yesterday, when I went to Weishan (Weishan), I was also asked for this pearl, leaving me speechless and without reason to offer.' The monk at Dongsi said: 'This old monk is old and frail and has not seen Weishan. You are a disciple of Weishan, like a midge making its nest in the eyelash of a mosquito, crying injustice in the middle of the crossroads, where the place is vast and people are scarce, and few kindred spirits are met.'
The Master picked up the incense and said: 'The assembly calls it the 'Presentation of the Pearl'. So, what is the place of presenting the pearl?' This mountain monk will reveal it to you today: Do not casually stand by the river, and be careful not to burn people with cold ashes.'
The Master asked a newly arrived monk: 'Where have you come from recently?' The monk said: 'Dongjing (Dongjing).' The Master said: 'There is a person in Dongjing, without surname or name, do you know him?' The monk said: 'I do not know him.' The Master said: 'Then you did not come from Dongjing.' The monk said: 'Yes, yes.' And then he withdrew.
師卻令侍者請來 師云。適來唱喏。是肯老僧。不肯老僧。僧無對 師云。洎合放過。便打。
廬山承天羅漢院行林禪師
升座云。聖主令傳祖佛音。禪宗大壯理沉沉。玄徒要悟真訊息。羅漢旌幢出帝心。
時有僧問。朝賢親降。大眾云臻。祖意西來。請師垂示 師云。分明記取 進云。恁么即昔日仙居傳祖印。今日羅漢賀明君也 師云。謝汝證明。
問。皇恩親降。宣住承天。未審師將何物利群生 師云。汝也須知恩 進云。非但學人。群生有賴 師云。不消得。
問。如何是羅漢家風 師云。到者方知。
師上堂。僧問。如何是第二月 師云。汝更回光看。
問。會萬物為己者。其唯聖人乎。未審意旨如何 師云。汝喚什麼作萬物。
師又云。聖人道個天地同根。萬物一體。也不易信。只如五老峰嵯峨。作么生得成一去。石頭又云。聖人無己。難明之法。還知么。衲僧安身立命在此。若未能曉悟得。實為見諦不圓。身心何遣。攀緣妄想。塵勞轉深。六賊功強。千差競起。莫作等閑。和尚子。且識取來因。明取始末方得。所以道。衲僧眼把定乾坤。綿綿不漏絲髮。直須恁么。方有少分相應。無事。珍重。
僧問。昔日維摩與文殊對談。未審阿誰先說
【現代漢語翻譯】 現代漢語譯本 禪師讓侍者請那位僧人過來。禪師說：『剛才你唱喏（一種佛教禮儀），是認可老僧，還是不認可老僧？』僧人無言以對。禪師說：『本該放你一馬，但還是要打你。』
廬山承天羅漢院行林禪師
升座說法時說：『聖上的旨意是傳揚祖師和佛陀的教誨，禪宗的精妙道理深奧難懂。學禪之人想要領悟真正的訊息，羅漢院的旗幟和幢幡都出自帝王之心。』
當時有僧人問：『朝廷的賢臣親自降臨，大眾雲集於此，祖師西來的真意是什麼？請禪師開示。』禪師說：『分明地記住。』僧人進一步問：『如此說來，就是昔日仙居寺傳授祖師的印記，今日羅漢院慶賀英明的君主了。』禪師說：『感謝你的證明。』
問：『皇上的恩典親自降臨，宣佈您來主持承天寺，不知禪師將用什麼來利益眾生？』禪師說：『你也應該知道感恩。』僧人進一步說：『不僅是學人，眾生都依賴您。』禪師說：『不需要這樣說。』
問：『什麼是羅漢院的家風？』禪師說：『到了這裡的人自然會知道。』
禪師上堂說法。僧人問：『什麼是第二個月亮？』禪師說：『你更應該回過頭來看自己。』
問：『將萬物看作自身一部分的，大概只有聖人吧。不知您的意思如何？』禪師說：『你把什麼叫做萬物？』
禪師又說：『聖人說天地同根，萬物一體，也不容易讓人相信。就好像五老峰（山名）如此高聳，怎麼能成為一體呢？』石頭（指石頭希遷禪師）又說：『聖人無我，這是難以理解的法則。還知道嗎？衲僧（指僧人）安身立命就在於此。如果未能明白領悟，實在是見地的圓滿不夠，身心如何解脫？攀緣妄想，塵世的煩惱越來越深，六賊（指色、聲、香、味、觸、法六種外在誘惑）的力量強大，各種差別競相出現。不要等閒視之。和尚的弟子們，要認識清楚來龍去脈，明白事情的始終才能有所得。所以說，衲僧的眼睛要把握住乾坤，綿密細緻，不漏一絲一毫。必須這樣，才能有少許的相應。沒事了，珍重。』
僧人問：『昔日維摩詰（Vimalakirti）與文殊菩薩（Manjusri）對談，不知是誰先說的？』
【English Translation】 English version The master then instructed the attendant to invite the monk over. The master said, 'Just now when you performed the 'chang re' (a Buddhist greeting), were you acknowledging the old monk or not?' The monk had no response. The master said, 'I should have let you off, but I will strike you.'
Chan Master Xinglin of Chengtian Luohan Monastery on Mount Lu
Ascending the seat, he said, 'The holy ruler commands the transmission of the ancestral Buddha's voice. The great strength of Chan's principles is deeply profound. Disciples seeking to awaken to the true message, the banners and standards of the Luohan Monastery emanate from the emperor's heart.'
At that time, a monk asked, 'The court's dignitaries have personally descended, and the assembly has gathered. What is the meaning of the patriarch's coming from the West? Please, master, enlighten us.' The master said, 'Clearly remember it.' The monk further asked, 'In that case, it is like the ancestral seal was transmitted at the former Xianju Temple, and today the Luohan Monastery celebrates the enlightened ruler.' The master said, 'Thank you for your confirmation.'
Asked, 'The emperor's grace has personally descended, announcing your residency at Chengtian Monastery. I wonder what the master will use to benefit sentient beings?' The master said, 'You should also know to be grateful.' The monk further said, 'Not only the students, but all sentient beings rely on you.' The master said, 'There's no need to say that.'
Asked, 'What is the family style of the Luohan Monastery?' The master said, 'Those who arrive here will naturally know.'
The master ascended the hall to preach. A monk asked, 'What is the second moon?' The master said, 'You should turn your light back to look at yourself.'
Asked, 'He who regards all things as part of himself, is that not the sage? I wonder what your intention is?' The master said, 'What do you call all things?'
The master also said, 'The sage speaks of heaven and earth sharing the same root, and all things being one body, which is not easy to believe. Just like the towering Five Old Peaks (mountain name), how can they become one?' Shitou (referring to Chan Master Shitou Xiqian) also said, 'The sage is without self, a difficult-to-understand dharma. Do you understand? The mendicant monk's (referring to monks) peace and life are established here. If one fails to understand and awaken, the completeness of one's insight is truly insufficient. How can the body and mind be liberated? Clinging to delusive thoughts, the afflictions of the world deepen, the power of the six thieves (referring to the six external temptations of form, sound, smell, taste, touch, and dharma) becomes strong, and various differences arise in competition. Do not take it lightly. Disciples of the abbot, you must clearly recognize the cause and effect, and understand the beginning and the end to gain something. Therefore, it is said that the mendicant monk's eyes must grasp the universe, meticulously and thoroughly, without missing a single hair. Only in this way can there be a slight correspondence. Nothing more, cherish this.'
A monk asked, 'In the past, when Vimalakirti (Vimalakirti) and Manjusri Bodhisattva (Manjusri) conversed, I wonder who spoke first?'
法 師云。大眾一時記取 進云。不會。乞師方便 師云。卻成賺大眾。
進云。昔日毗耶方丈內。今朝羅漢法王前 師云。停囚長智。
上堂。僧問。天垂甘露。地涌七珍。未審是什麼人分上事 師云。謝汝相報 進云。恁么即佛子住此地。即是佛受用 師云。更須子細。
問。求真真不顯。究道道全虛。學人擬休去。師還許也無 師云。爭敢處分。
問。君王道合三邊靜。法王道合又如何 師云。也要汝證明。
問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。如何得現前 師云。成佛也未 進云。便承當去。如何 師云。成得什麼佛。
問。承古有言。三際求心心不有。心不有處妄元無。未審是有是無 師云。你將謂定當不得。
問。佛法二字。如何併除得去 師云。何者是佛法。
上堂。僧問。道內道外。同觀廣大。不見纖毫。尋常面對。如何是面對 師云。見什麼。
問。古佛堂前是什麼人先到 師云。退些子。
問。粉骨碎身未足酬。一句瞭然超百億。如何是一句 師云。者回不要粉骨碎身。
問。是個什麼。得與么難會 師云。汝幾度用心來。
問。大音希聲。大象無形。如何是無形底象 師云。山河大地。
師又云。無形底象。非同頑空。還會么。道個山河大地。已是周遮。何也。大音大象。古今榜樣。視聽全空。見聞皆喪。林泉清虛。猿鳥奇狀。妙用真常。似同天降。諸高德。還願樂么。實謂平等一相。法離見聞。此若得去。方悟他道。音聲吼喚。究之則乃無言。色象紛紜。窮之則乃非相。大家信去。自然隨處安樂。不勞久立。珍重。
師上堂。因貓兒跳上身。師乃提起示眾云。昔日南泉親斬卻。歸宗重顯示玄徒。如今賣與諸禪客。文契分明要也無。師遂拋下貓兒。便歸方丈。
明州天童山新禪師
上堂。僧問。昔日梵王請佛。天雨四花。地搖六種。今日府主親臨。有何祥瑞 師云。大眾可驗 進云。與么則天童巖畔。不異靈山 師云。閑言語。
問。承教有言。諸佛出世。盡為一大事因緣。和尚今日開堂。當爲何事 師云。知恩者少 進云。恁么則大眾側聆。學人有賴 師云。莫亂道。
問。如何是天童境 師云。云無人種生何極。水有誰教云不休。
問。舊店新開時如何 師云。也只是舊時底 進云。買者如何 師云。你莫自謾。
問。何物最大於天 師云。無過於此。
問。如何是密作用 師云。何曾密。
問。如何是爍迦羅心 師云。更有什麼
【現代漢語翻譯】 現代漢語譯本 師父又說：『無形的景象，不同於頑固的空無。你們明白嗎？』說出山河大地，已經是多餘的了。為什麼呢？偉大的聲音就是偉大的景象，是古往今來的榜樣。視覺和聽覺完全空寂，見聞全都消失。山林泉水清凈空虛，猿猴鳥雀呈現奇異的形態。奇妙的作用真實恒常，好像從天而降。各位高德，還願意歡喜嗎？實際上是平等一相，法遠離見聞。如果能領悟這個，才能明白他所說的道。音聲的吼叫呼喚，追究起來其實是無言。色彩形象紛繁，窮究起來其實是非相。大家相信並實踐，自然隨處安樂。不必久站，珍重。
師父上堂說法。因為一隻貓跳到身上，師父就提起貓向大眾展示，說：『過去南泉禪師親手斬殺了貓，歸宗禪師重新顯示了玄妙的道理。現在把貓賣給各位禪客，文書契約分明，要嗎？』師父於是放下貓，就回到方丈室。
明州天童山新禪師
上堂說法。有僧人問：『過去梵天王邀請佛陀，天上降下四種花，大地發生六種震動。今天府主親自到來，有什麼祥瑞？』師父說：『大眾可以驗證。』僧人進一步說：『這樣說來，天童山巖畔，不異於靈鷲山了。』師父說：『多餘的話。』
問：『承蒙教誨，有話說諸佛出世，都是爲了一件大事因緣。和尚今天開堂說法，是爲了什麼事？』師父說：『知恩的人少。』僧人進一步說：『這樣說來，大眾側耳傾聽，學人有所依賴。』師父說：『不要胡說。』
問：『什麼是天童山的境界？』師父說：『云無人種植，生長到什麼盡頭？水有誰教導，流動不休？』
問：『舊店新開張時如何？』師父說：『也只是舊時的東西。』僧人進一步問：『買的人如何？』師父說：『你不要自己欺騙自己。』
問：『什麼東西比天還大？』師父說：『沒有比這個更大的。』
問：『什麼是秘密的作用？』師父說：『何曾秘密？』
問：『什麼是爍迦羅（Śakara）心？』師父說：『還有什麼？』
【English Translation】 English version The Master also said: 'The formless image is not the same as stubborn emptiness. Do you understand? To speak of mountains, rivers, and the great earth is already superfluous. Why? The great sound is the great image, a model for all times. Sight and hearing are completely empty, seeing and hearing are all lost. Forests and springs are clear and empty, monkeys and birds present strange forms. The wonderful function is true and constant, as if descending from heaven. All you virtuous ones, are you still willing to rejoice? In reality, it is the one aspect of equality, the Dharma is apart from seeing and hearing. If you can grasp this, then you will understand what he speaks of as the Tao. The roaring and calling of sounds, when investigated, are actually without words. The colorful images are diverse, when exhausted, are actually non-form. If everyone believes and practices, naturally there will be peace and joy everywhere. No need to stand for long, treasure this.'
The Master ascended the hall. Because a cat jumped onto his body, the Master then picked up the cat and showed it to the assembly, saying: 'In the past, Nanquan (Nanquan: a Zen master) himself cut the cat in two, Guizong (Guizong: a Zen master) again revealed the profound principle. Now I sell the cat to all you Zen practitioners, the contract is clear, do you want it?' The Master then put down the cat and returned to his abbot's room.
New Zen Master of Tiantong (Tiantong: a mountain in Mingzhou) Mountain, Mingzhou
Ascending the hall. A monk asked: 'In the past, King Brahma invited the Buddha, and four kinds of flowers rained down from the sky, and the earth shook in six ways. Today, the prefect comes in person, what auspicious signs are there?' The Master said: 'The assembly can verify.' The monk further said: 'In that case, the cliffs of Tiantong Mountain are no different from Vulture Peak (Grdhakuta: the mountain where Buddha gave many sermons).' The Master said: 'Idle talk.'
Asked: 'According to the teachings, it is said that all Buddhas appear in the world for one great cause and condition. What is the purpose of the Abbot opening the hall today?' The Master said: 'Few know gratitude.' The monk further said: 'In that case, the assembly listens attentively, and the students rely on it.' The Master said: 'Don't talk nonsense.'
Asked: 'What is the realm of Tiantong Mountain?' The Master said: 'Clouds are planted by no one, what is the limit of their growth? Who teaches the water to flow without ceasing?'
Asked: 'What is it like when an old shop opens anew?' The Master said: 'It's just the old stuff.' The monk further asked: 'What about the buyers?' The Master said: 'Don't deceive yourself.'
Asked: 'What is greater than the sky?' The Master said: 'Nothing is greater than this.'
Asked: 'What is secret function?' The Master said: 'When has it ever been secret?'
Asked: 'What is Śakara (Śakara: possibly referring to a type of sweet food or a metaphor for the mind) mind?' The Master said: 'What else is there?'
心。
問。如何是向上關捩子 師云。蹋不著者多 進云。未審學人如何蹋得著去 師云。賺殺人。
問。承古有言。儂家自有同風事。千里無來卻肯伊。如何是同風事 師云。誰不肯。
問。心徑未通時如何 師云。什麼物礙。
問。承教有言。般若如大火聚。此理如何 師云。絲毫著不得。
問。如何是虛空 師云。無你著手腳處。
問。如何是師子吼 師云。莫聒人。
問。大眾雲集。弟子趨筵。從上宗乘。請師舉唱 師云。何不早問。
師乃云。諸上座。只如適來向伊道何不早問。為復責伊問遲。為復別有道理。已得底遞相證明。後學兄弟又作么生會。奉勸諸人。快須研究。時不待人。法眼和尚道。卻來不隔陰。也是二十年方知好惡。如今看見閑處著力。於己躬分上略不管帶。何不看他古人道。你等諸人。十二時中在什麼處安身立命。不恁么體究。上座除此外。別無汝作計校處。便道唯有佛菩提。是真歸向處。如今且問上座。佛菩提又作么生歸向。珍重。
上堂。僧問。可來白雲里。教你紫芝歌。如何是紫芝歌。師撫掌對之。
問。如何是和尚家風 師云。山中無別物。
問。萬里無雲時如何 師云。者一點什麼處起。
問。聾
【現代漢語翻譯】 現代漢語譯本： 心。
問：什麼是向上突破的關鍵？（向上關捩子：比喻突破現有境界，達到更高層次的關鍵） 師父說：很少有人能真正踩到點上。（蹋不著者多：指很少有人能真正領悟並做到） 問：請問弟子該如何才能踩到點上？ 師父說：真是騙死人。（賺殺人：表示這個問題本身就是個陷阱，不應該執著于尋找答案）
問：承蒙古人有言：『我家自有與衆不同的事，即使相隔千里，也願意認可他。』什麼是與衆不同的事？（儂家自有同風事，千里無來卻肯伊：指獨特的見解或修行方式，即使不被廣泛接受，也值得肯定） 師父說：誰不願意認可？（誰不肯：反問，表示這種獨特的見解或修行方式應該被認可）
問：心路不通暢的時候該怎麼辦？（心徑未通時如何：指修行遇到阻礙，無法開悟） 師父說：什麼東西阻礙了你？（什麼物礙：反問，指出問題在於自身，而非外物）
問：承蒙教誨說：『般若就像一大堆火焰。』這個道理是什麼？（般若如大火聚：般若指智慧，比喻智慧強大而具有毀滅性） 師父說：一絲一毫都不能沾染。（絲毫著不得：指智慧需要謹慎運用，不能被執著所束縛）
問：什麼是虛空？ 師父說：沒有讓你下手腳的地方。（無你著手腳處：指虛空無形無相，無法被感知或操控）
問：什麼是獅子吼？（師子吼：比喻佛法威嚴，能震懾一切邪魔外道） 師父說：不要吵鬧別人。（莫聒人：指說法應適時適度，避免擾亂他人）
問：大眾雲集，弟子前來參加法會，請師父宣講最高深的佛法。（從上宗乘：指最高深的佛法） 師父說：為什麼不早點問？
師父於是說：各位，就像剛才我對他說『為什麼不早點問』，是爲了責備他問得太遲，還是另有道理？已經領悟的人互相印證，後來的學人又該如何理解？奉勸各位，要儘快研究。時不我待。法眼和尚說：『回來不隔陰』，也是二十年後才知道好壞。現在看到閑暇就努力修行，對自己卻毫不關心。為什麼不看看古人說：『你們這些人，十二時辰都在什麼地方安身立命？』如果不這樣深入探究，各位除了這些，就沒有其他可以籌劃的地方了。就說只有佛菩提才是真正的歸宿。現在且問各位，佛菩提又該如何歸向？珍重。
上堂說法。有僧人問：『可以來到白雲深處，教我唱紫芝歌。』什麼是紫芝歌？（可來白雲里，教你紫芝歌：紫芝歌指隱逸之歌，表達對清凈生活的嚮往） 師父拍手回答。
問：什麼是和尚的家風？（和尚家風：指寺院的傳統和修行方式） 師父說：山中沒有什麼特別的東西。
問：萬里無雲的時候是什麼樣的？ 師父說：這一點是從哪裡升起的？（者一點什麼處起：指追問萬法本源）
問：聾
【English Translation】 English version: Mind.
Question: What is the upward turning point? (向上關捩子: metaphor for breaking through the current realm and reaching a higher level) The Master said: Few people step on it correctly. (蹋不著者多: means few people truly understand and do it) Question: How can the disciple step on it correctly? The Master said: Truly deceiving people. (賺殺人: indicates that the question itself is a trap, and one should not be obsessed with finding an answer)
Question: It is said in ancient times: 'My family has its own unique affairs, and even if separated by thousands of miles, they are willing to acknowledge it.' What are these unique affairs? (儂家自有同風事，千里無來卻肯伊: refers to unique insights or practices that are worth affirming even if they are not widely accepted) The Master said: Who is unwilling to acknowledge it? (誰不肯: a rhetorical question, indicating that this unique insight or practice should be acknowledged)
Question: What should be done when the path of the mind is not clear? (心徑未通時如何: refers to encountering obstacles in practice and being unable to attain enlightenment) The Master said: What is obstructing you? (什麼物礙: a rhetorical question, pointing out that the problem lies within oneself, not external objects)
Question: It is taught that: 'Prajna is like a great fire.' What is the principle behind this? (般若如大火聚: Prajna refers to wisdom, which is likened to a powerful and destructive fire) The Master said: Not even a tiny bit can be touched. (絲毫著不得: means that wisdom needs to be used carefully and should not be bound by attachments)
Question: What is emptiness? The Master said: There is no place for you to put your hands and feet. (無你著手腳處: refers to emptiness being formless and without characteristics, unable to be perceived or manipulated)
Question: What is the lion's roar? (師子吼: a metaphor for the majesty of the Buddha's teachings, which can deter all demons and heretics) The Master said: Do not disturb others. (莫聒人: means that speaking should be timely and appropriate, avoiding disturbing others)
Question: The masses have gathered, and the disciples have come to attend the Dharma assembly. Please, Master, expound on the most profound Dharma. (從上宗乘: refers to the most profound Dharma) The Master said: Why didn't you ask earlier?
The Master then said: Everyone, just like I said to him just now, 'Why didn't you ask earlier,' was it to blame him for asking too late, or is there another reason? Those who have already understood should verify with each other, and how should later learners understand it? I urge everyone to study quickly. Time waits for no one. Zen Master Fayan said: 'Returning without separation,' it was only after twenty years that one knew what was good and bad. Now, seeing leisure, one strives to cultivate, but one does not care about oneself at all. Why not look at what the ancients said: 'Where do you all settle down and establish yourselves in the twelve hours?' If you do not investigate deeply in this way, you have no other place to plan besides these. Then say that only Buddha Bodhi is the true refuge. Now I ask everyone, how should Buddha Bodhi be returned to? Treasure this.
Ascending the Dharma hall to speak. A monk asked: 'Can I come to the depths of the white clouds and teach you to sing the Purple Ganoderma Song?' What is the Purple Ganoderma Song? (可來白雲里，教你紫芝歌: The Purple Ganoderma Song refers to a song of reclusion, expressing longing for a pure life) The Master clapped his hands in response.
Question: What is the family style of the monk? (和尚家風: refers to the traditions and practices of the monastery) The Master said: There is nothing special in the mountains.
Question: What is it like when there are no clouds for ten thousand miles? The Master said: Where does this point arise from? (者一點什麼處起: refers to questioning the origin of all dharmas)
Question: Deaf
人聽法時如何 師云。無可分別。
問。將此身心奉塵剎。是即名為報佛恩。如何是奉塵剎底心 師云。方報佛恩。 問。如何是王子寶刀 師云。不易見。
問。鐘聲里薦取。鼓鳴即顛倒。未審古人意旨如何 師云。是你顛倒。
問。師持祖印歸江浙。獨鎮鄞江太白峰。今日幸登無畏座。請師方便顯圓通 師云。更教我說個什麼即得。
師云。我如今向汝諸人面前。直是無開口處。何以如此。諸人各有本分事在。總不消得。看他上祖出頭來。於三七日中思惟如是事。便道。我寧不說法。疾入于涅槃。據他恁么道。早是無限方便門開。何不恁么體究。如今人只要言語多多。得不濟事。但增憶想。不入真智。後來睦州和尚。才見僧入門來。見成公案。放汝三十棒。雲門大師道。當恁么時。盡大地人總須著枷帶鎖始得。諸上座。古人恁么道。意作么生。多少顯露。如今更蹈步向前。口喃喃地。驢年得相應去。久立。珍重。
上堂。僧問。全照咨和尚。真心寥廓時如何 師云。你名全照。
問。如何是一大事因緣 師云。不是小事。
問。求之不得時如何 師云。用求作什麼 進云。如何即得 師云。幾時失來 問。萬法不生時如何 師云。萬法從何有。
問。如何一法
【現代漢語翻譯】 現代漢語譯本 問：人聽法時如何？ 師（老師）云：無可分別。
問：將此身心奉塵剎（指佛土，也泛指世界）。是即名為報佛恩。如何是奉塵剎底心？ 師云：方報佛恩。 問：如何是王子寶刀？ 師云：不易見。
問：鐘聲里薦取，鼓鳴即顛倒。未審古人意旨如何？ 師云：是你顛倒。
問：師持祖印歸江浙，獨鎮鄞江太白峰。今日幸登無畏座，請師方便顯圓通。 師云：更教我說個什麼即得？
師云：我如今向汝諸人面前，直是無開口處。何以如此？諸人各有本分事在，總不消得。看他上祖出頭來，於三七日中思惟如是事，便道：『我寧不說法，疾入于涅槃（佛教修行的最終目標，指解脫生死輪迴的狀態）。』據他恁么道，早是無限方便門開。何不恁么體究？如今人只要言語多多，得不濟事，但增憶想，不入真智。後來睦州和尚，才見僧入門來，見成公案，放汝三十棒。雲門大師道：『當恁么時，盡大地人總須著枷帶鎖始得。』諸上座，古人恁么道，意作么生？多少顯露！如今更蹈步向前，口喃喃地，驢年得相應去。久立。珍重。
上堂。僧問：全照咨和尚，真心寥廓時如何？ 師云：你名全照。
問：如何是一大事因緣？ 師云：不是小事。
問：求之不得時如何？ 師云：用求作什麼？ 進云：如何即得？ 師云：幾時失來？ 問：萬法不生時如何？ 師云：萬法從何有。
問：如何一法？
【English Translation】 English version Question: How is it when people listen to the Dharma? The Master said: There is nothing to differentiate.
Question: To offer this body and mind to the dust realms (referring to the Buddha-land, also generally referring to the world) is called repaying the Buddha's kindness. What is the mind that offers to the dust realms? The Master said: Then you are repaying the Buddha's kindness. Question: What is the prince's precious sword? The Master said: It is not easy to see.
Question: Grasp it in the sound of the bell, be inverted when the drum sounds. I wonder what the ancient's intention was? The Master said: It is you who are inverted.
Question: The Master holds the ancestral seal and returns to Jiangzhe, uniquely guarding Taibai Peak in Yinjiang. Today, I am fortunate to ascend the fearless seat, please Master, use expedient means to reveal perfect understanding. The Master said: What more do you want me to say?
The Master said: Now, in front of all of you, I truly have no place to open my mouth. Why is this so? Each of you has your own inherent affairs, nothing is lacking. Look at how the ancient patriarch came forth, contemplating such matters for three seven-day periods, and then said: 'I would rather not speak the Dharma and quickly enter Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death).' According to what he said, the door of limitless expedient means was already opened. Why not investigate it in this way? Nowadays, people only want many words, which are of no help, but only increase conceptual thought and do not enter true wisdom. Later, Monk Muzhou, as soon as he saw a monk enter the door, saw a ready-made case and gave him thirty blows. Great Master Yunmen said: 'At such a time, all the people on earth must be put in shackles and chains.' All of you, what do the ancients mean by saying this? How much is revealed! Now, you are still stepping forward, muttering to yourselves, how can you correspond in the year of the donkey? I have been standing for a long time. Take care.
Ascending the hall. A monk asked: All-Illuminating (Quan Zhao) inquires of the Abbot, how is it when the true mind is vast and empty? The Master said: Your name is All-Illuminating.
Question: What is the great matter of cause and condition? The Master said: It is not a small matter.
Question: What if it cannot be found when sought? The Master said: What is the use of seeking? The monk further asked: How can it be obtained? The Master said: When did you lose it? Question: What if the myriad dharmas do not arise? The Master said: From where do the myriad dharmas come?
Question: What is the one Dharma?
師云。山河大地。
問。如何是玄沙樹子 師云。用地屬誰。
問。承古有言。不與萬法為侶者。未審是什麼人 師云。誰恁么道。
問。如何是古佛心 師云。終不向汝道墻壁瓦礫是。
師上堂。示眾云。本自圓成。不勞機杼。珍重。
上堂。僧問。世尊三昧安詳而起。未審祖師三昧從何而起 師云。謝你報我。
問。勤求勝積功。理契古人同。未審古人意旨如何 師云。澗松西北風。
問。承教有言。超諸方便成十力。只如方便如何超得 師云。識取方便。
問。言不幹舌時如何 師云。爭解脫得。
問。佛四十九年說個什麼 師云。說夢。
問。十二時中如何行李 師云。不見有十二時。
杭州功臣覺軻心印禪師
初開堂。僧問。諸官侍座。海眾臨筵。學人上來。乞師指示 師云。別處莫舉。
問。如何是功臣境 師云。只恐畫不就。
問。如何是佛 師云。誰不瞻仰。
問。如何是學人自己 師云。者回休問人。
問。靈靈不昧。了了常知。學人為什麼不悟 師云。笑殺大眾。
問。承教有言。百千諸佛儘是文殊勸發。未審文殊是何人勸發 師云。還識文殊也未 進云。未曉者如何領解 師云
【現代漢語翻譯】 現代漢語譯本 師父說：『山河大地。』
問：『什麼是玄沙樹子（Xuansha tree seeds，玄沙禪師用以比喻佛法的種子）？』 師父說：『你用地的所有權屬於誰？』
問：『承蒙古人有言：不與萬法為侶者，不知是什麼人？』 師父說：『是誰這麼說的？』
問：『什麼是古佛心（ancient Buddha's mind，指最原始、未被污染的佛性）？』 師父說：『我終究不會告訴你墻壁瓦礫就是。』
師父上堂，向大眾開示說：『本來就是圓滿成就的，不需要任何的造作。珍重。』
上堂。僧人問：『世尊（Shakyamuni，釋迦牟尼佛）從三昧（Samadhi，禪定）中安詳地起身，不知祖師（Patriarch，禪宗祖師）的三昧從何而起？』 師父說：『謝謝你告訴我。』
問：『勤奮地追求殊勝的功德，在理上與古人相同。不知古人的意旨如何？』 師父說：『澗邊的松樹吹著西北風。』
問：『承蒙教誨有言：超越一切方便法門成就十力（ten powers，佛的十種力量）。只是這方便法門如何才能超越？』 師父說：『認識到什麼是方便法門。』
問：『言語不通過舌頭時如何？』 師父說：『怎麼能解脫？』
問：『佛陀四十九年說了些什麼？』 師父說：『說夢。』
問：『十二時辰中如何行持？』 師父說：『沒有看見有十二時辰。』
杭州功臣覺軻心印禪師（Hangzhou Gongchen Jueke Xinyin Zen Master）
初次開堂。僧人問：『各位官員侍奉在座，眾多的僧侶聚集在此。學人前來，懇請師父指示。』 師父說：『別處的事情不要提。』
問：『什麼是功臣境？』 師父說：『只怕畫不成。』
問：『什麼是佛（Buddha）？』 師父說：『誰不瞻仰？』
問：『什麼是學人自己？』 師父說：『這次不要問別人。』
問：『靈靈不昧，了了常知，學人為什麼不悟？』 師父說：『笑死大眾。』
問：『承蒙教誨有言：百千諸佛都是文殊（Manjusri，文殊菩薩）勸發。不知文殊是誰勸發的？』 師父說：『還認識文殊嗎？』 僧人進一步問：『不明白的人該如何領會？』 師父說：
【English Translation】 English version The Master said, 'Mountains, rivers, and the great earth.'
Question: 'What are Xuansha's tree seeds (seeds of Xuansha, referring to the seeds of Dharma used by Zen Master Xuansha)?' The Master said, 'To whom does the ownership of the land you use belong?'
Question: 'It is said by the ancients that one who does not associate with the myriad dharmas, who is that person?' The Master said, 'Who said that?'
Question: 'What is the ancient Buddha's mind (ancient Buddha's mind, referring to the original, unpolluted Buddha-nature)?' The Master said, 'I will certainly not tell you that it is walls and tiles.'
The Master ascended the hall and instructed the assembly, saying, 'It is inherently complete and perfect, requiring no contrivance. Treasure this.'
Ascending the hall. A monk asked, 'The World Honored One (Shakyamuni) arises peacefully from Samadhi (meditative state), from where does the Samadhi of the Patriarch (Zen Patriarch) arise?' The Master said, 'Thank you for informing me.'
Question: 'Diligently seeking superior merit and accumulating virtue, in principle, is the same as the ancients. What is the intention of the ancients?' The Master said, 'Northwest wind through the ravine pines.'
Question: 'It is taught that surpassing all expedient means achieves the ten powers (ten powers of a Buddha). How can these expedient means be surpassed?' The Master said, 'Recognize what expedient means are.'
Question: 'What is it like when words do not pass through the tongue?' The Master said, 'How can you be liberated?'
Question: 'What did the Buddha speak for forty-nine years?' The Master said, 'A dream.'
Question: 'How should one conduct oneself throughout the twelve periods of the day?' The Master said, 'I do not see twelve periods.'
Zen Master Xinyin Jueke of Gongchen, Hangzhou (Hangzhou Gongchen Jueke Xinyin Zen Master)
At his first Dharma talk. A monk asked, 'The officials are in attendance, and the assembly of monks is gathered here. The student comes forward, requesting the Master's instruction.' The Master said, 'Do not mention matters from elsewhere.'
Question: 'What is the realm of Gongchen?' The Master said, 'I only fear the painting will not be completed.'
Question: 'What is Buddha (Buddha)?' The Master said, 'Who does not look up to him?'
Question: 'What is the student's own self?' The Master said, 'This time, do not ask others.'
Question: 'Clearly and unconfused, constantly knowing, why is the student not enlightened?' The Master said, 'It makes the assembly laugh.'
Question: 'It is taught that all the Buddhas in the hundreds and thousands are encouraged by Manjusri (Manjusri Bodhisattva). Who encouraged Manjusri?' The Master said, 'Do you recognize Manjusri yet?' The monk further asked, 'How should those who do not understand comprehend?' The Master said,
。適來向你道什麼。
問。達磨未傳心下迎。釋迦未解髻中珠。此時若問西來意。還有西來意也無 師云。甚處得者訊息。
問。如何是功臣家風 師云。爭敢望諸方讚歎。 問。如何是密室中意 師云。莫錯泄機。
問。如何是心地法門 師云。多少人構不及。
問。舊歲已過。新歲將臨。如何是不遷義 師云。新歲事作么生。
問。如何是本源佛性 師云。少子細在。
問。如何是明月寶珠 師云。造次人爭得見。
問。如何是古佛心 師云。群生嘆莫及。
問。祖師不在東西山。未審在什麼處 師云。且討。
問。如何是隨處三昧 師云。者里用不著。
問。自從認得曹溪路。了知生死不相干。如何是曹溪路 師云。也踏未著。
問。開口道不得時如何 師云。笑殺人。
問。不將一物來時如何 師云。爭敢望見示。
問。昔時二祖伸三拜。依位端然意若何 師云。想汝紹繼未得。
問。四衢道中露地而坐時如何 師云。傍觀者丑。
問。一佛出世時如何 師云。震天動地。
問。如何是寶華境 師云。一任行人子細觀。
問。己事未明。乞師挑剔 師云。誰信你。
問。摩騰入漢。藏教分
【現代漢語翻譯】 現代漢語譯本： 問：剛才來找你說了些什麼？
問：Bodhidharma（菩提達摩，禪宗始祖）未曾傳授心法時，釋迦牟尼（Sakyamuni，佛教創始人）未曾解開發髻中的寶珠時，此時若問什麼是西來意（達摩祖師從西方來到中國的意圖），還有西來意嗎？ 師父說：你從哪裡得到這個訊息的？
問：什麼是功臣的家風？ 師父說：怎敢期望各方的讚歎。 問：什麼是密室中的意旨？ 師父說：不要泄露天機。
問：什麼是心地法門？ 師父說：多少人無法領會。
問：舊的一年已經過去，新的一年即將到來，什麼是不變的真義？ 師父說：新的一年要做什麼？
問：什麼是本源佛性？ 師父說：要小心仔細。
問：什麼是明月寶珠？ 師父說：輕率的人怎麼能見到？
問：什麼是古佛的心？ 師父說：眾生感嘆無法企及。
問：祖師不在東西山，那麼在什麼地方？ 師父說：去找找看。
問：什麼是隨處三昧（無論何時何地都能進入的禪定狀態）？ 師父說：這裡用不著。
問：自從認識了曹溪（六祖慧能弘法之地）的路，才知道生死與我不相干。什麼是曹溪的路？ 師父說：還沒踏上呢。
問：無法開口表達時該怎麼辦？ 師父說：笑死人。
問：什麼都不帶來時該怎麼辦？ 師父說：怎敢期望得到開示。
問：昔日二祖（慧可）行三拜之禮，依位端坐，意圖如何？ 師父說：想必你還沒有繼承到。
問：在四通八達的道路中間，露天而坐時該怎麼辦？ 師父說：旁觀的人覺得難看。
問：一佛出世時該怎麼辦？ 師父說：震天動地。
問：什麼是寶華境？ 師父說：任憑行人仔細觀看。
問：自己的事情還沒有明白，請師父指點。 師父說：誰相信你？
問：Kasyapa Matanga（迦葉摩騰，東漢時來華傳教的印度僧人）進入漢朝，佛教分為...
【English Translation】 English version: Question: What did he say to you just now?
Question: When Bodhidharma (the first patriarch of Zen Buddhism) had not yet transmitted the mind-seal, and Sakyamuni (the founder of Buddhism) had not yet untied the pearl in his hair, if one were to ask about the meaning of the coming from the West (Bodhidharma's intention in coming to China from the West), is there still a meaning of the coming from the West? The Master said: Where did you get this news?
Question: What is the family style of a meritorious official? The Master said: How dare I expect praise from all directions. Question: What is the meaning within the secret chamber? The Master said: Do not reveal the secret.
Question: What is the Dharma-gate of the mind-ground? The Master said: How many people cannot comprehend it.
Question: The old year has passed, and the new year is about to arrive. What is the meaning of non-movement? The Master said: What are you going to do in the new year?
Question: What is the original source Buddha-nature? The Master said: Be careful and attentive.
Question: What is the bright moon jewel? The Master said: How can a reckless person see it?
Question: What is the mind of the ancient Buddha? The Master said: Sentient beings sigh that they cannot reach it.
Question: The Patriarch is not on the Eastern or Western Mountains, so where is he? The Master said: Go and find him.
Question: What is the Samadhi of being at ease everywhere? The Master said: It is not needed here.
Question: Since recognizing the road to Caoxi (where the Sixth Patriarch Huineng propagated the Dharma), I know that birth and death are not related to me. What is the road to Caoxi? The Master said: You haven't stepped on it yet.
Question: What should be done when one cannot open one's mouth to speak? The Master said: Laughable.
Question: What should be done when one does not bring a single thing? The Master said: How dare I hope to be shown.
Question: In the past, the Second Patriarch (Huike) made three bows, sitting upright in his position. What was his intention? The Master said: I suspect you have not yet inherited it.
Question: What should be done when sitting in the open in the middle of a crossroads? The Master said: Onlookers find it ugly.
Question: What happens when a Buddha appears in the world? The Master said: Heaven and earth shake.
Question: What is the realm of the Treasure Flower? The Master said: Let the traveler observe carefully.
Question: My own affairs are not yet clear. Please, Master, point them out. The Master said: Who believes you?
Question: Kasyapa Matanga (an Indian monk who came to China to propagate Buddhism during the Eastern Han Dynasty) entered the Han Dynasty, and the Buddhist teachings were divided...
明。達磨西來。有何宗旨 師云。善為流道。
問。如何是寶華為人一句 師云。只恐諸方未相許。
問。如何是無底籃子盛將來 師云。且提去。
問。不可以智知。不以識識時如何 師云。欠會在。
問。如何是涅槃 師云。少人入得。
問。適來許多喧鬧向什麼處去也 師云。好笑。
問。久負勿絃琴。請師彈一曲 師云。誰不羨清音。
問。山河無隔礙。光明處處透。如何是處處透底光 師云。阿誰不見。
問。如何是天真佛 師云。爭敢裝點。
問。貧子還鄉時如何 師云。未免伶俜。
問。焦桐遇郢匠時如何 師云。洎錯雕琢。 問。如何是一塵 師云。莫錯認 進云。恁么即謝師指示也 師云。有什麼交涉。
師又云。諸上座。問答且置。只如古人道。一塵才起。大地全收。一葉飛空。普天秋色。實乃洞明今古。該括河沙。情與非情。咸然空寂。又慮仁者信之不及。喻如映象水月。雖然漝么說。錯解甚多。且借問諸上座。鏡中有多少像。水中有多少月。若道無像去。宛然光彩。若道有像去。迷頭逐影。有無且置。諸上座還識得月鏡也未。若識得月鏡去。一任短長隨應。曲直分輝。若未識得鏡。未明得月。可謂萬象縱橫。觸途成礙
【現代漢語翻譯】 現代漢語譯本： 問：達摩（Bodhidharma，印度禪宗始祖）西來，有何宗旨？ 師父說：善於引導。
問：如何是寶華（寶蓮花）為人說法的一句？ 師父說：只怕各方不認可。
問：如何是用沒有底的籃子盛東西？ 師父說：先提走再說。
問：不可以智力瞭解，不可以用意識認識的時候，如何是好？ 師父說：還欠體會。
問：如何是涅槃（Nirvana，佛教修行的最終目標，指解脫）？ 師父說：很少人能夠進入。
問：剛才那麼多的喧鬧，都到什麼地方去了？ 師父說：真好笑。
問：長久以來沒有彈奏的琴，請師父彈奏一曲。 師父說：誰不羨慕這清雅的聲音？
問：山河沒有阻隔，光明處處透徹。如何是處處透徹的光明？ 師父說：誰看不見？
問：如何是天真佛？ 師父說：怎敢去裝飾它？
問：窮人回到家鄉的時候，會是怎樣？ 師父說：免不了孤單落魄。
問：燒焦的桐木遇到高明的工匠，會怎樣？ 師父說：只會遭到錯誤的雕琢。
問：如何是一塵（微塵，比喻極小的事物）？ 師父說：不要錯誤地理解。 （提）進：這樣我就感謝師父的指示了。 師父說：這有什麼關係？
師父又說：各位，問答暫且放到一邊。就像古人說的，一塵才起，大地全部收納；一片葉子飛落，整個天空都是秋天的景色。這實在是洞察明白古今，概括了無數的事物。有情和無情，都歸於空寂。又擔心各位不能完全相信，所以用鏡中像和水中月來比喻。雖然這樣說，但是錯誤理解的也很多。且問各位，鏡子中有多少像？水中有多少月？如果說沒有像，卻又分明有光彩；如果說有像，那就是迷失了方向，追逐虛影。有和無暫且不論，各位認識鏡子和月亮了嗎？如果認識了鏡子，明白了月亮，就能任憑事物短長隨應，曲直分明。如果還不認識鏡子，不明白月亮，那就是萬象縱橫交錯，處處都是障礙。
【English Translation】 English version: Question: When Bodhidharma (the first patriarch of Zen Buddhism in India) came to the West, what was his purpose? The Master said: To skillfully guide the way.
Question: What is the 'Bao Hua' (Precious Lotus) phrase for the people? The Master said: I'm just afraid that various parties won't agree.
Question: What is it like to fill something with a bottomless basket? The Master said: Just take it away.
Question: What is it like when it cannot be known by intellect or recognized by consciousness? The Master said: Still lacking understanding.
Question: What is Nirvana (the ultimate goal of Buddhist practice, referring to liberation)? The Master said: Few people can enter it.
Question: Where did all the noise just now go? The Master said: How laughable.
Question: I have long owed a stringless zither. Please, Master, play a tune. The Master said: Who doesn't admire the pure sound?
Question: Mountains and rivers have no barriers, and light penetrates everywhere. What is the light that penetrates everywhere? The Master said: Who doesn't see it?
Question: What is the naturally true Buddha? The Master said: How dare one adorn it?
Question: What is it like when a poor man returns to his hometown? The Master said: Inevitably lonely and destitute.
Question: What happens when scorched paulownia wood meets a skilled craftsman? The Master said: It will only be wrongly carved.
Question: What is a mote of dust? The Master said: Don't misunderstand it. Advance: In that case, I thank the Master for the instruction. The Master said: What does it have to do with anything?
The Master also said: Venerable ones, let's put aside the questions and answers for now. Just like the ancients said, 'When a mote of dust arises, the whole earth is contained; when a leaf flies in the sky, the whole sky is the color of autumn.' This truly illuminates the past and present, encompassing countless things. Sentient and non-sentient beings all return to emptiness. And fearing that you may not fully believe it, I use the analogy of images in a mirror and the moon in water. Although I say this, there are many who misunderstand. Let me ask you, how many images are in the mirror? How many moons are in the water? If you say there are no images, there is clearly radiance. If you say there are images, you are lost, chasing shadows. Let's put aside existence and non-existence for now. Have you recognized the mirror and the moon? If you recognize the mirror and understand the moon, you can let things be short or long, responding accordingly, and let curves and straights shine distinctly. If you don't recognize the mirror and don't understand the moon, then the myriad phenomena are crisscrossing, and every path becomes an obstacle.
。於時夕中。作么生得安樂去。如今要省力。會么。各請回光返照。休更踟躕。珍重。
溫州西山護國院法端禪師
開堂日。僧問。群僚臨筵。緇徒匝座。學人有問請師答 師云。更有什麼問 進云。恁么則大眾盡得聞也 師云。你聞底事作么生。
問。如何是西岑境 師云。一任圖𦘕。
問。如何是佛 師云。只今是什麼。
問。如何是學人自己 師云。恰問著。
問。如何是丈六金身 師云。天上天下。唯我獨尊。
問。善財入樓閣。意旨如何 師云。見個什麼 學云。見和尚 師云。有什麼交涉。
湖州八聖寺清簡禪師
開堂日。僧問。如何是祖師西來意 師云。不欲向汝說 進云。便請師說 師云。達磨不可再來。
問。如何是八聖境 師云。眼在什麼處。
問。乾闥婆王獻樂。迦葉為什麼起舞 師云。今朝一曲更分明。
問。如何是向上一路 師云。蕩蕩大家行。
問。承教有言。經行及坐臥。常在於其中。未審此理如何 師云。那個是其中事。
師云。先聖所言。終不誑汝。便道經行及坐臥。常在於其中。多少顯露。何用註解。只為不了。便言此是非常之事。承之者須是非常之人方得。設若夙無大乘種性。信力
【現代漢語翻譯】 現代漢語譯本：此時已是傍晚時分，如何才能獲得安樂呢？現在想要省力，明白嗎？各自請回光返照，不要再猶豫不決。珍重。
溫州西山護國院法端禪師
開堂之日，有僧人問道：『各位官員來到法筵，僧眾坐滿了禪堂，學人有問題請教禪師回答。』禪師說：『還有什麼要問的？』僧人進一步說：『這樣說來，大眾都能聽到了。』禪師說：『你聽到的事情又怎麼樣呢？』
問：『如何是西岑（地名）的境界？』禪師說：『任憑你描繪。』
問：『如何是佛（Buddha）？』禪師說：『現在是什麼？』
問：『如何是學人自己？』禪師說：『恰好問到了。』
問：『如何是丈六金身（指佛像）？』禪師說：『天上天下，唯我獨尊。』
問：『善財（Sudhana）入樓閣，意旨如何？』禪師說：『見到什麼了？』學人說：『見到和尚您。』禪師說：『有什麼關係？』
湖州八聖寺清簡禪師
開堂之日，有僧人問道：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『不想對你說。』僧人進一步說：『請禪師說。』禪師說：『達磨（Bodhidharma）不可能再來。』
問：『如何是八聖境？』禪師說：『眼睛在什麼地方？』
問：『乾闥婆王（Gandharva king）獻樂，迦葉（Kasyapa）為什麼起舞？』禪師說：『今天一曲更加分明。』
問：『如何是向上一路？』禪師說：『坦蕩地大家走。』
問：『承蒙教誨說，經行以及坐臥，常在於其中。不知這個道理如何？』禪師說：『哪個是其中的事？』
禪師說：『先聖所說，終究不會欺騙你們。便說經行以及坐臥，常在於其中，多麼顯露，何用註解？只因爲不瞭解，便說這是非常之事，承受它的人須是非常之人才能做到。假設如果宿世沒有大乘（Mahayana）的種性，信力
【English Translation】 English version: Now it's late in the day. How can one attain peace and happiness? If you want to save effort now, do you understand? Each of you, please turn your light inward and reflect. Don't hesitate any longer. Take care.
Chan Master Faduan of Huguo Monastery on West Mountain in Wenzhou
On the day of his inaugural address, a monk asked: 'The officials are present at the Dharma banquet, and the monastic community fills the hall. This student has a question and asks the Master to answer.' The Master said, 'What else is there to ask?' The monk continued, 'In that case, everyone can hear it.' The Master said, 'What about what you hear?'
Asked: 'What is the realm of Xicen (place name)?' The Master said: 'Let you depict it as you wish.'
Asked: 'What is Buddha (Buddha)?' The Master said: 'What is it right now?'
Asked: 'What is the student's own self?' The Master said: 'You've asked just right.'
Asked: 'What is the sixteen-foot golden body (referring to a Buddha statue)?' The Master said: 'Above the heavens and below the heavens, I alone am the honored one.'
Asked: 'What is the meaning of Sudhana entering the pavilion?' The Master said: 'What did you see?' The student said: 'I saw you, Master.' The Master said: 'What is the connection?'
Chan Master Qingjian of Basheng Monastery in Huzhou
On the day of his inaugural address, a monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West (Bodhidharma's intention in coming from the West)?' The Master said: 'I don't want to tell you.' The monk continued, 'Then please, Master, tell us.' The Master said: 'Bodhidharma (Bodhidharma) cannot come again.'
Asked: 'What is the realm of the Eight Sages?' The Master said: 'Where are your eyes?'
Asked: 'The Gandharva king (Gandharva king) offers music, why does Kasyapa (Kasyapa) dance?' The Master said: 'Today's tune is even clearer.'
Asked: 'What is the path beyond?' The Master said: 'Let everyone walk it openly.'
Asked: 'I have heard it said, 'Whether walking, sitting, or lying down, always be in the midst of it.' I wonder, what is this principle?' The Master said: 'What is the matter within it?'
The Master said: 'What the ancient sages said will never deceive you. They said, 'Whether walking, sitting, or lying down, always be in the midst of it.' How obvious it is, what need is there for explanation? It is only because you do not understand that you say this is an extraordinary matter, and only an extraordinary person can bear it. If you have no Mahayana (Mahayana) nature from past lives, faith
輕微。自云。非我傭力得物之處。又不可顢頇念將去。都無利益。大眾。既然事在其中。指何為外。莫道理是中。事是外。悟是中。迷是外。切希子細。珍重。
師后住明州天童山。因思雪竇。退居草堂。至祥符七年七月十三日午前。說偈云。
火風成身 火風動神 火風何眹 四大等均
師言訖。端坐而化。焚燒。收舍利靈骨。建塔于本山。俗壽五十八。僧臘四十。
明州雪竇山資聖寺清禪師
初升座。時有僧問。昔日龍宮曾請佛。今朝府主遠迎師。軒蓋臨筵。有何奇特 師云。大眾可驗 學云。此意幽微難可測。乞師方便再垂言 師云。更要答話在 學云。恁么則此日已承師的旨。他時應得為流傳 師云。且莫亂傳。
問。朝蓋親臨於法會。師將何物答深恩 師云。終不徒然 學云。莫是高昇寶王座。善能師子吼。便是么 師云。有什麼交涉 學云。若不傳教救迷情。畢竟無能報恩者 師云。你也未是知恩者。
問。昔日靈山付法。迦葉親傳。今日龍象咸臻。如何分付 師云。汝還承當得么 學云。已辨師機者。直下承當。未曉之流。如何同於上智 師云。阿誰未曉 學云。恁么則若有聞法者。無一不成佛也 師云。聞底事作么生。
問。師離越嶠。已赴
【現代漢語翻譯】 現代漢語譯本： 輕微的事務，自己說：『這不是我出力得來的東西。』又不可以糊里糊塗地想著要丟棄，這樣一點利益都沒有。各位，既然事情就在其中，請問什麼是『外』？不要認為道理是『中』，事是『外』；悟是『中』，迷是『外』。希望大家仔細體會，珍重！
禪師後來住在明州天童山，因為思念雪竇，退居草堂。到祥符七年七月十三日午時，說了偈語：
『火風成身，火風動神，火風何眹，四大等均。』
禪師說完，端坐而逝。火化后，收集舍利靈骨，在本山建塔。世俗年齡五十八歲，僧臘四十年。
明州雪竇山資聖寺清禪師
初次升座時，有僧人問：『昔日龍宮曾經請佛，如今府主遠道迎接禪師。車馬臨近法筵，有什麼奇特之處？』禪師說：『大眾可以驗證。』學僧說：『此意幽深微妙難以測度，請禪師方便開示。』禪師說：『還要我回答嗎？』學僧說：『如此說來，今天已經領受了禪師的旨意，將來應該可以流傳下去。』禪師說：『暫且不要亂傳。』
問：『朝廷的車駕親自來到法會，禪師將用什麼來報答這深厚的恩情？』禪師說：『終究不會白費。』學僧說：『莫非是高昇寶王座，善於作獅子吼，就是這樣嗎？』禪師說：『有什麼關係？』學僧說：『如果不傳教救度迷惑的眾生，終究無法報答恩情。』禪師說：『你還不是一個懂得感恩的人。』
問：『昔日靈山會上佛陀付法，迦葉（Mahākāśyapa）尊者親自傳承。今日龍象齊聚，如何分付？』禪師說：『你還承擔得了嗎？』學僧說：『已經明白禪師機鋒的人，當下就能承擔。不明白的人，如何能與上等智慧的人相同？』禪師說：『誰不明白？』學僧說：『如此說來，如果有人聽聞佛法，沒有一個不能成佛了？』禪師說：『聽聞的事情怎麼做？』
問：『禪師離開越嶠，已經前往……』
【English Translation】 English version: Slight matters. One says to oneself, 'This is not something I obtained through my own effort.' Furthermore, one should not carelessly think of discarding it, as there would be no benefit at all. Everyone, since the matter is within, what is 'outside'? Do not think that principle is 'within' and affairs are 'outside'; enlightenment is 'within' and delusion is 'outside'. I hope everyone carefully contemplates this and cherishes it!
Later, the Master resided at Tiantong Mountain in Mingzhou. Because he missed Xuedou, he retreated to a thatched hut. On the thirteenth day of the seventh month of the seventh year of the Xiangfu era, at noon, he spoke a verse:
'Fire and wind form the body, fire and wind move the spirit, what are the signs of fire and wind? The four elements are equally balanced.'
After the Master finished speaking, he sat upright and passed away. After cremation, his relics and spiritual bones were collected, and a pagoda was built for them on the mountain. His secular age was fifty-eight, and his monastic age was forty.
Chan Master Qing of Zisheng Temple on Xuedou Mountain in Mingzhou
When he first ascended the seat, a monk asked, 'In the past, the Dragon Palace invited the Buddha. Today, the governor welcomes the Master from afar. With carriages and canopies approaching the Dharma assembly, what is so special about this?' The Master said, 'The assembly can verify this.' The student monk said, 'This meaning is profound and difficult to fathom. I ask the Master to kindly explain further.' The Master said, 'Do you still want me to answer?' The student monk said, 'In that case, today I have already received the Master's intention, and in the future, it should be passed on.' The Master said, 'Don't transmit it haphazardly.'
Question: 'The imperial carriage personally attends the Dharma assembly. What will the Master use to repay this profound kindness?' The Master said, 'It will not be in vain.' The student monk said, 'Is it perhaps ascending the precious King's seat and being skilled at roaring like a lion?' The Master said, 'What does that have to do with it?' The student monk said, 'If you do not propagate the teachings to save those who are deluded, you will ultimately be unable to repay the kindness.' The Master said, 'You are not yet one who knows gratitude.'
Question: 'In the past, at Vulture Peak (Gṛdhrakūṭa), the Buddha transmitted the Dharma, and Venerable Mahākāśyapa (迦葉) personally received it. Today, dragons and elephants (referring to eminent monks) have all gathered. How will you transmit it?' The Master said, 'Can you undertake it?' The student monk said, 'Those who have discerned the Master's teaching can immediately undertake it. How can those who do not understand be the same as those with superior wisdom?' The Master said, 'Who does not understand?' The student monk said, 'In that case, if there are those who hear the Dharma, will none of them fail to become Buddhas?' The Master said, 'What do you do with what you have heard?'
Question: 'The Master has left Yueqiao and has already gone to...'
鄞川。如何是不動尊 師云。十八離照水 學云。恁么則處處菩提道宛然也 師云。是動是靜。
問。向上一路。千聖不傳。學者勞形。如猿捉影。如何是向上一路 師云。你踏不著 學云。未達師機。如何履踐 師云。元來未在。
問。俱胝豎指。此意如何 師云。只要人解。
問。師別承天丈室。已赴雪竇道場。斯日朝貴臨筵。便請說法 師云。好記取。
問。如何是雪竇境 師云。石罅暗藏千載雪。懸崖常瀉萬年冰 進云。恁么則非但學人。大眾同得觀瞻去也 師云。是什麼境致。
問。學人久作迷方客。請師指出舊家珍 師云。你幾時失卻 進云。恁么則見月休觀指 師云。你許多時在什麼處。
問。師攜寶劍於此日。愿垂方便定雌雄 師云。惜取頭好 進云。恁么則廓落乾坤里。群邪絕眾流也 師云。猶未惜性命在。
問。爐香菸嫋嫋。海眾列駢駢。特問西來意。憑師為指宣 師云。莫向東邊覓 進云。恁么則善法堂中獅子吼。大千沙界一時聞也 師云。聞個什麼。
上堂。僧問。白馬和尚尋常稱快活。有病言苦。意旨如何 師云。因誰置得。
師乃云。白馬和尚。尋常叫。快活。快活。一日得病。叫。苦。苦。院主。雲和尚尋常快活。如今為什
【現代漢語翻譯】 現代漢語譯本 問：鄞川（地名）。如何是不動尊（Acalanātha，佛教中的一位忿怒尊）？ 師父說：十八離照水。 學人說：如此說來，那麼處處都是菩提道，宛然顯現啊！ 師父說：是動還是靜？
問：向上一路（超越一切相對概念的道路），千聖（歷代聖賢）不傳，學者勞形費力，如同猿猴捉影子。如何是向上一路？ 師父說：你踏不著。 學人說：未能領會師父的機鋒，如何踐行？ 師父說：原本就不在這裡。
問：俱胝（Koti，印度數字，意為千萬）豎指，此意如何？ 師父說：只要人能理解。
問：師父您從別處承接天丈室（寺院住持的住所），已經來到雪竇（地名）道場。今日朝廷貴人臨席，請您說法。 師父說：好好記住。
問：如何是雪竇境？ 師父說：石縫裡暗藏著千年的雪，懸崖上經常傾瀉著萬年的冰。 學人進一步說：如此說來，不僅是學人，大眾都能一同觀賞瞻仰了。 師父說：是什麼樣的境致？
問：學人長久以來都是迷路的客人，請師父指出舊家的珍寶。 師父說：你什麼時候失去的？ 學人進一步說：如此說來，見到月亮就不要再看手指了。 師父說：你這麼長時間都在什麼地方？
問：師父您今天攜帶寶劍，愿您施展方便，定個雌雄。 師父說：珍惜你的頭。 學人進一步說：如此說來，廓然空曠的乾坤里，一切邪魔都斷絕了。 師父說：還沒有珍惜性命。
問：爐香的煙嫋嫋升起，海眾（眾多的僧人）排列整齊。特來請問西來意（達摩祖師從西方帶來的禪宗真意），憑師父您來宣說。 師父說：不要向東邊尋找。 學人進一步說：如此說來，善法堂中獅子吼，大千世界一時都能聽聞了。 師父說：聽聞到什麼？
上堂說法。僧人問：白馬和尚（一位禪師）平常稱讚快樂，有病的時候卻說痛苦，意旨如何？ 師父說：因誰而有？
師父於是說：白馬和尚，平常叫著，『快樂，快樂』。有一天得了病，叫著，『苦，苦』。院主（寺院的負責人）說，『和尚平常快樂，現在為什麼
【English Translation】 English version Question: Yinchuan (place name). What is Acalanātha (immovable尊, a wrathful deity in Buddhism)? The master said: 'Eighteen, detached, illuminating water.' The student said: 'If that's the case, then the Bodhi path is clearly and completely present everywhere!' The master said: 'Is it moving or still?'
Question: 'The path beyond (the path beyond all relative concepts), the thousand sages (past sages) do not transmit. Students exhaust themselves, like monkeys grasping at shadows. What is the path beyond?' The master said: 'You can't step on it.' The student said: 'I haven't understood the master's intent. How can I practice it?' The master said: 'Originally, it wasn't here.'
Question: 'Koti (Indian numeral, meaning ten million) raises a finger. What does this mean?' The master said: 'It only requires people to understand.'
Question: 'Master, you have taken over the abbot's quarters at another place and have come to the Xue Dou (place name) monastery. Today, dignitaries from the court are present. Please give a Dharma talk.' The master said: 'Remember it well.'
Question: 'What is the Xue Dou realm?' The master said: 'In the cracks of the rocks, hidden for a thousand years is snow. From the cliffs, constantly pouring down is ten thousand years of ice.' The student further said: 'If that's the case, then not only the students, but the whole assembly can observe and admire it together.' The master said: 'What kind of realm is it?'
Question: 'The student has long been a lost traveler. Please, master, point out the treasures of my old home.' The master said: 'When did you lose them?' The student further said: 'If that's the case, then upon seeing the moon, one should stop looking at the finger.' The master said: 'Where have you been all this time?'
Question: 'Master, you carry a precious sword today. I hope you will use your expedient means to determine the victor.' The master said: 'Cherish your head.' The student further said: 'If that's the case, then in the vast and empty universe, all evil is cut off.' The master said: 'You still haven't cherished your life.'
Question: 'The incense smoke curls upwards, the ocean assembly (large gathering of monks) is lined up neatly. I especially ask about the meaning of the Westward Transmission (Dharma's arrival from the West, referring to Bodhidharma's transmission of Zen). Please, master, explain it.' The master said: 'Don't look for it in the East.' The student further said: 'If that's the case, then the lion's roar in the Good Dharma Hall can be heard throughout the great thousand worlds.' The master said: 'What is heard?'
Ascending the Dharma seat. A monk asked: 'The White Horse Monk (a Chan master) usually praises happiness, but when sick, he says it's painful. What is the meaning of this?' The master said: 'Due to whom is it established?'
The master then said: 'The White Horse Monk, usually shouting, 'Happy, happy!' One day he got sick, shouting, 'Bitter, bitter!' The monastery director (the person in charge of the monastery) said, 'Monk, you are usually happy, why are you now
么。卻叫苦。白馬雲。且道當時是。如今是。
後來法眼禪師代云。當時但掩耳出去。意作么生。為當是肯他。若不肯他。過在什麼處。若肯他。為什麼掩耳出去。且道即今是苦是樂。試定當看。珍重。
上堂。僧問。承教有言。止止不須說。我法妙難思。如何是難思之法 師云。你為什麼卻說 進云。恁么則終日說未嘗說。終日聞未嘗聞 師云。你也只是念得。作么生會無說無聞底道理。將聞持佛佛。何不自聞聞。所以道。夫說法者。無示無聽。無說無聞。是真說法。作么生會真。若不會真。卻成假。便入邪道。何處得真。更須端的。不可容易。珍重。
天聖廣燈錄卷第二十六 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十七 ［宋碑］
杭州九曲慶祥禪師
俗姓沈氏。錢塘人也。六歲。本州龍山千佛寺出家。年十一。受具于彌勒寺。始習律乘。有僧錄文光者。於時有名稱。遂師之。經箱凡一覽悉記。時謂得觀音辨。一日。嘆曰。出世之法。愿遇至人。遂直造天臺山法宗禪師之門。師身長八尺。手垂過膝。法宗一見異之。
因僧問。絕訊息處如何。
宗曰。謝指示。師聞之。大有所悟。
后回本州。當吳越有國。仰
【現代漢語翻譯】 么。卻叫苦。白馬雲。且道當時是。如今是。 後來法眼禪師代云。當時但掩耳出去。意作么生。為當是肯他。若不肯他。過在什麼處。若肯他。為什麼掩耳出去。且道即今是苦是樂。試定當看。珍重。 上堂。僧問。承教有言。止止不須說。我法妙難思。如何是難思之法？師云。你為什麼卻說？進云。恁么則終日說未嘗說。終日聞未嘗聞。師云。你也只是念得。作么生會無說無聞底道理。將聞持佛佛。何不自聞聞。所以道。夫說法者。無示無聽。無說無聞。是真說法。作么生會真。若不會真。卻成假。便入邪道。何處得真。更須端的。不可容易。珍重。 天聖廣燈錄卷第二十六 卍新續藏第 78 冊 No. 1553 天聖廣燈錄 天聖廣燈錄卷第二十七 ［宋碑］ 杭州九曲慶祥禪師 俗姓沈氏。錢塘人也。六歲。本州龍山千佛寺出家。年十一。受具于彌勒寺。始習律乘。有僧錄文光者。於時有名稱。遂師之。經箱凡一覽悉記。時謂得觀音辨。一日。嘆曰。出世之法。愿遇至人。遂直造天臺山法宗禪師之門。師身長八尺。手垂過膝。法宗一見異之。 因僧問。絕訊息處如何？ 宗曰。謝指示。師聞之。大有所悟。 后回本州。當吳越有國。仰
【English Translation】 English version: What? Yet he cries of suffering. Baima (White Horse) said, 'Pray tell, what was it then? What is it now?' Later, Dharma Eye Zen Master said on his behalf, 'At that time, he simply covered his ears and walked away.' What was the intention? Was it to agree with him? If not to agree with him, where does the fault lie? If to agree with him, why cover his ears and walk away? Pray tell, is it suffering or joy now? Try to determine it. Treasure this.' Entering the hall, a monk asked, 'We have received the teaching that says, 'Stop, stop, no need to speak. My Dharma is wonderfully difficult to contemplate.' What is this Dharma that is difficult to contemplate?' The Master said, 'Why do you speak then?' The monk continued, 'In that case, then speaking all day is not speaking, hearing all day is not hearing.' The Master said, 'You are merely reciting. How do you understand the principle of no speaking and no hearing? Using hearing to uphold the Buddhas, why not hear yourself hearing? Therefore, it is said, 'The one who speaks the Dharma, there is no showing, no listening, no speaking, no hearing. This is true Dharma speaking.' How do you understand the truth? If you do not understand the truth, it becomes false and you enter a heretical path. Where can you obtain the truth? You must be definitive, not easily letting go. Treasure this.' Tiansheng Guangdeng Lu (Extensive Records of the Tiansheng Era) Volume 26 Supplement to the Wan (卍) New Collection, Volume 78, No. 1553, Tiansheng Guangdeng Lu Tiansheng Guangdeng Lu (Extensive Records of the Tiansheng Era) Volume 27 [Song Stele] Zen Master Qingxiang of Jiuqu (Nine Bends) in Hangzhou His lay surname was Shen, and he was a native of Qiantang. At the age of six, he left home at the Longshan Qianfo Temple (Thousand Buddha Temple of Dragon Mountain) in his prefecture. At the age of eleven, he received the full precepts at the Mile Temple (Maitreya Temple) and began to study the Vinaya (disciplinary rules). There was a monk registrar named Wenguang, who was famous at the time, so Qingxiang became his disciple. He could remember everything in the scripture box after just one glance. At the time, he was said to have obtained the eloquence of Guanyin (Avalokiteśvara). One day, he sighed and said, 'For the Dharma of transcending the world, I wish to meet a realized person.' So he went directly to the gate of Zen Master Fazong of Tiantai Mountain (Mount Tiantai). The Master was eight feet tall, with hands that hung past his knees. Fazong saw him and considered him extraordinary. Because a monk asked, 'What is it like at the place where all news is cut off?' Fazong said, 'Thank you for the instruction.' Upon hearing this, the Master had a great awakening. Later he returned to his prefecture. At that time, the Wuyue kingdom still existed, admiring
師名稱。于城中建千光王禪剎。請師居之。累請不赴。乃歸九曲舊居。其地鄰湖岸。每春雨夕晦。蛙聲蚯蚓。頗為喧雜。師語曰。吾此禪寂。當應清靜。由是絕之。殆今僧獲寧居。
僧問。如何祖師西來意 師云。汝問在後 又問。險惡道中以何為津樑 師云。以此為津樑 進云。如何是此 師云。筑著汝鼻孔。
問。無根樹子向什麼處栽 師云。汝甚處得來。
問。湛湛園明。請師一訣 師云。十里平湖。一輪秋月 進云。恁么則謝師指訣也 師云。朦照阇梨逢露柱。
師戊戌歲八月七日順世。阇維后。收舍利起塔。俗壽六十五。僧臘五十四。
杭州與教寺洪壽禪師
俗姓曹氏。以晉後主開運元年甲辰生於錢塘。年未及冠。告父母懇願出家。從之。禮天龍寺朗智禪師為師。落髮受具。遍游講肆。深究毗尼。
后參天臺山韶國師。一日。因普請般柴墜落。乃成一頌曰。
撲落非他物 縱橫不是塵 山河及大地 全露法王身
國師然之。
復回故里大慈山。結草為庵。至大中祥符九年。知州馬亮請住興教寺開堂。
師升座云。鐘鳴鼓響。各自知時。大眾。若更上來。還成鈍漢。時有僧始出問次。師便珍重下座。
晚參次。僧問。朝賢致
【現代漢語翻譯】 現代漢語譯本： 有位官員仰慕禪師的名聲，在城中建造了千光王禪剎（寺廟名），邀請禪師居住，多次邀請禪師都沒有應允。於是官員回到九曲禪師以前居住的地方。那地方靠近湖岸，每當春雨的夜晚，蛙聲和蚯蚓的叫聲非常喧鬧。禪師說：『我在這裡禪修，應當清靜。』因此杜絕了這些聲音。直到現在，僧人們才得以安寧地居住。 有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『你問得太晚了。』又問：『在險惡的道路中，用什麼作為渡河的橋樑？』禪師說：『用這個作為橋樑。』僧人追問：『如何是這個？』禪師說：『正撞著你的鼻孔。』 問：『沒有根的樹要栽在哪裡？』禪師說：『你從哪裡得來？』 問：『清澈明亮，請禪師指點一訣。』禪師說：『十里平湖，一輪秋月。』僧人進一步說：『這樣我就感謝禪師的指點了。』禪師說：『你這糊塗的阇梨（弟子）遇到了露柱（木頭柱子）。』 禪師在戊戌年八月初七圓寂。火化后，收集舍利建造佛塔。世俗年齡六十五歲，僧侶年齡五十四歲。 杭州與教寺的洪壽禪師 俗家姓曹，生於晉後主開運元年甲辰年，地點在錢塘。不到二十歲，告訴父母懇求出家，父母同意了。拜天龍寺的朗智禪師為師，剃度受戒。廣泛遊歷各個講堂，深入研究毗尼（戒律）。 後來參拜天臺山的韶國師。一天，因為普請（集體勞動）搬柴時摔倒，於是作了一首偈語： 『撲落非他物，縱橫不是塵，山河及大地，全露法王身。』 國師認為這偈語很好。 又回到故鄉大慈山，結草為庵。到大中祥符九年，知州馬亮邀請他到興教寺開堂。 禪師升座說：『鐘鳴鼓響，各自知道時間。各位，如果再上來問，就成了遲鈍的人了。』當時有僧人剛要出來提問，禪師就珍重地走下座位。 晚參時，僧人問：『朝廷的賢士們致』
【English Translation】 English version: A certain official admired the Zen master's reputation and built the Qian Guang Wang Zen Monastery (name of the temple) in the city, inviting the Zen master to reside there. He repeatedly invited the Zen master, but the Zen master did not accept. Thereupon, the official returned to the old residence of Zen Master Jiuqu. That place was near the shore of the lake, and every spring rainy night, the sounds of frogs and earthworms were very noisy. The Zen master said, 'I am meditating here, and it should be quiet.' Therefore, he eliminated these sounds. Until now, the monks have been able to live in peace. A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?' The Zen master said, 'You ask too late.' He also asked, 'In the perilous road, what should be used as a bridge to cross the river?' The Zen master said, 'Use this as a bridge.' The monk asked further, 'What is this?' The Zen master said, 'It's hitting your nostrils.' Asked, 'Where should a rootless tree be planted?' The Zen master said, 'Where did you get it from?' Asked, 'Clear and bright, please give me a secret.' The Zen master said, 'Ten miles of flat lake, a round of autumn moon.' The monk further said, 'Then I thank the Zen master for the guidance.' The Zen master said, 'You muddled Ajari (disciple) met a l露柱 (wooden pillar).' The Zen master passed away on the seventh day of the eighth month of the year wuxu. After cremation, the sarira were collected to build a pagoda. The secular age was sixty-five, and the monastic age was fifty-four. Zen Master Hongshou of Yu Jiao Temple in Hangzhou His secular surname was Cao, and he was born in Qiantang in the year jiachen of the first year of Kaiyun during the reign of the Later Jin ruler. Before the age of twenty, he told his parents and pleaded to become a monk, and his parents agreed. He took Zen Master Langzhi of Tianlong Temple as his teacher, shaved his head, and received the precepts. He traveled extensively to various lecture halls and studied the Vinaya (precepts) in depth. Later, he visited National Teacher Shao of Tiantai Mountain. One day, because he fell while carrying firewood during puqing (collective labor), he composed a verse: 'Falling is nothing else, the horizontal and vertical are not dust, mountains and rivers and the earth, fully reveal the Dharma King's body.' The National Teacher thought this verse was very good. He returned to his hometown of Daci Mountain and built a thatched hut. In the ninth year of Dazhong Xiangfu, the prefect Ma Liang invited him to open a hall at Xingjiao Temple. The Zen master ascended the seat and said, 'The bell rings and the drum sounds, each knows the time. Everyone, if you come up to ask again, you will become a dull person.' At that time, a monk was about to come out to ask a question, and the Zen master respectfully stepped down from the seat. During the evening meditation, a monk asked, 'The virtuous officials of the court send'
請師登座。未審提綱意若何 師云。會么 學云。不會 師云。去。
又云。且道交他去。意作么生。莫是辜他么。所以常向僧道。堂中有粥飯。寮內有茶湯。你去言不會。不會也難藏。便恁么信去。無事。珍重。
示守園翁頌
未必生芽在苦求 劬劬何以不知休 工夫用盡園空闊 山色長新人白頭
雪峰古鏡頌
人人有面古鏡 何法門而不罄 參玄上士迷頭 緝線老婆頓悟
僧舉古人棒喝偈
古人一棒一喝 河沙妙音該括 喝處能辨聖凡 棒下便知死活 人天眼目洞開 今古悟迷頓豁 德山老子當時 直下更無毫末
示機
圓明法界性 不用強修習 凡聖勿盈虧 悟迷那安立 棄之棄不得 覓之覓那及 百千億如來 成從此門入
師住五載。告退居上方。乾興元年壬戌三月二十日。端坐示寂。世壽七十九。僧臘六十二。州民𣝕沉茶毗之。收舍利。起塔于舊庵之址。
蘇州承天永安道原禪師
上堂。有僧問。如何是佛 師云。咄。者旃陀羅 進云。學人初機。乞師方便 師云。汝問什麼 學云。問佛 師云。咄。者旃陀羅。
又僧問。如何是佛法道理 師云。與蛇畫足。為鼠穿逾 進云。還報國
【現代漢語翻譯】 現代漢語譯本 請師父升座。不知您所說的綱要是何意？師父說：『會嗎？』學僧說：『不會。』師父說：『去。』
又說：『且說讓他去，意圖是什麼？莫非是辜負了他嗎？』所以常對僧人說：『禪堂里有粥飯，寮房裡有茶湯。你去說不會，不會也難以隱藏。』就這麼相信下去，無事。珍重。』
示守園翁頌 未必發芽在於苦苦追求，辛勤勞作為何不知停歇？ 功夫用盡，園地空曠遼闊，山色常新，人卻已白頭。
雪峰古鏡頌 人人皆有如古鏡般的本性，有什麼法門不能照徹？ 參禪的修行人反而迷惑，而紡線的婦人卻頓然醒悟。
僧人舉古人棒喝偈 古人一棒一喝，包含著如恒河沙數般的微妙音聲。 喝聲中能分辨聖凡，棒下便知生死。 人天眼目洞然大開，古今的迷惑頓時消解。 德山老子當時，直截了當，更無絲毫隱瞞。
示機 圓滿光明的法界自性，不用勉強去修行。 凡夫和聖人沒有增減，覺悟和迷惑又在哪裡安立？ 捨棄它，卻無法捨棄，尋找它，又無法尋及。 百千億如來（Tathagata，佛的稱號之一），都從此門入。
師父在此住了五年，告辭退隱到上方。乾興元年壬戌三月二十日，端坐示寂。世壽七十九歲，僧臘六十二年。州民𣝕沉將他火化，收取捨利（Sarira，佛教徒稱僧人遺體火化后的結晶體）。在舊庵的地址上建塔。
蘇州承天永安道原禪師
上堂說法。有僧人問：『什麼是佛（Buddha，佛教的創始人）？』師父說：『咄！這旃陀羅（Candala，古印度社會最低等級的人）。』僧人進一步說：『學人初學，請師父開示方便之門。』師父說：『你問什麼？』學僧說：『問佛。』師父說：『咄！這旃陀羅。』
又有僧人問：『什麼是佛法道理？』師父說：『與蛇畫足，為鼠穿逾。』僧人進一步說：『還能報國
【English Translation】 English version Please, Master, ascend the seat. I wonder, what is the essence of the outline you speak of? The Master said, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'Go away.'
Again, he said, 'Furthermore, what is the intention of letting him go? Could it be betraying him?' Therefore, I often say to the monks: 'In the meditation hall, there is congee and rice; in the abbot's room, there is tea.' If you go and say you do not understand, it is difficult to hide your lack of understanding. Just believe in this way, and there is nothing to worry about. Take care.'
Verse for the Garden Keeper Sprouting is not necessarily found in bitter seeking, why toil so hard without rest? When effort is exhausted, the garden is vast and empty, the mountain colors are ever new, but the person's hair has turned white.
Verse for the Ancient Mirror of Xuefeng (a Zen master) Everyone has an ancient mirror-like nature, what Dharma gate is not thoroughly illuminated? The Zen student is confused, while the thread-spinning old woman suddenly awakens.
A monk cites an ancient verse on the stick and shout The ancients' one stick and one shout encompass countless wonderful sounds. In the shout, one can distinguish the saintly from the mundane; under the stick, one immediately knows life and death. The eyes of humans and gods are wide open, and the delusions of the past and present are instantly dispelled. De Shan (a Zen master) at that time was direct and without any concealment.
Instruction on Opportunity The perfectly enlightened Dharma realm nature does not require forced cultivation. Ordinary beings and sages neither increase nor decrease; where can enlightenment and delusion be established? Abandon it, yet you cannot abandon it; seek it, yet you cannot find it. Hundreds of thousands of millions of Tathagatas (Tathagata, one of the titles of the Buddha) enter through this gate.
The Master stayed for five years, then bid farewell to retire to the upper quarters. On the twentieth day of the third month of the Renxu year of the Qianxing era, he sat upright and passed away. His age was seventy-nine, and his monastic age was sixty-two. The people of the state cremated him, collecting Sarira (Sarira, crystalline remains after cremation). A pagoda was built on the site of the old hermitage.
Chan Master Daoyuan of Chengtian Yongan Monastery in Suzhou
Ascending the hall. A monk asked, 'What is Buddha (Buddha, founder of Buddhism)?' The Master said, 'Hmph! This Candala (Candala, the lowest caste in ancient Indian society).' The monk further said, 'This student is a beginner, please, Master, open the door of convenience.' The Master said, 'What do you ask?' The monk said, 'I ask about Buddha.' The Master said, 'Hmph! This Candala.'
Another monk asked, 'What is the principle of the Buddha Dharma?' The Master said, 'Drawing feet for a snake, boring through for a rat.' The monk further said, 'Can one still repay the country
恩也無 師云。不唯負國。兼乃謗吾。
又僧問。如何是祖師西來意 師云。問者如牛毛 進云。請師答牛毛之問 師云。師子咬人不逐塊 進云。恁么即學人造次也 師云。一等學問。罕有阇梨。
問。蓮華未出水時如何 師云。馨香菡萏 進云。出水后如何 師云。絕訊息。
問。如何是學人自己 師云。十字街頭尋不見。樂橋亭下問船翁 進云。恁么即一切皆是也 師云。演若之狂未是狂。
問。承古有言。向上一路。千聖不傳。如何是向上一路 師云。盤山太無端 進云。未審千聖還垂慈也無 師云。也與盤山不較多。
杭州龍山開化寺行明禪師
升座云。大眾不用近前。若道來者里有佛法。未來者里。豈無也。若道無。即有分劑也。若道有。作么生是有底道理。若於未來時體悉。及到者里。方有會處。所以祖師云。法法本來法。無法無非法。何於一法中。有法有不法。古聖大悟風幡。或喝下見性。棒下成道。見聞知覺。俯仰折旋。何處不是諸佛出世。祖師西來。直指人心。見性成佛。不用一毫心力。何不構取。且作么生構。若構不得。亦不由人。大眾。為什麼如此。十界綿綿。四生活活。無絲髮暫相違背。珍重。
僧問。諸佛出世。普為群生。和尚今日如何示
【現代漢語翻譯】 現代漢語譯本 僧人說：『恩情也沒有了。』 禪師說：『不只是辜負國家，還誹謗我。』
又有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？』 禪師說：『提問的人多如牛毛。』 僧人進一步說：『請禪師回答這如牛毛般的問題。』 禪師說：『獅子咬人，不追逐土塊。』 僧人進一步說：『這麼說來，是學人我冒昧了。』 禪師說：『都是一樣的學習，很少有你這樣的阇梨（Acarya，阿阇梨，指精通佛法、堪為師範的僧人）。』
僧人問：『蓮花未出水時如何？』 禪師說：『馨香含苞。』 僧人進一步問：『出水后如何？』 禪師說：『斷絕訊息。』
僧人問：『如何是學人自己？』 禪師說：『十字街頭尋不見，樂橋亭下問船翁。』 僧人進一步說：『這麼說來，一切都是它了？』 禪師說：『演若（Yajnadatta， 佛教故事中一個因錯認頭為妄想而發狂的人）的狂，還算不上是狂。』
僧人問：『承蒙古人有言，向上一路，千聖不傳。如何是向上一路？』 禪師說：『盤山（Panshan，指盤山寶積禪師）太無端。』 僧人進一步問：『不知千聖（指過去的諸佛）還垂慈悲嗎？』 禪師說：『也與盤山相差無幾。』
杭州龍山開化寺行明禪師
禪師升座說法：『大眾不用靠近前來。如果說這裡有佛法，那麼未來之處，難道就沒有嗎？如果說沒有，那就是有分別了。如果說有，那又該如何理解這『有』的道理呢？如果在未來時就能體會，等到這裡，才會有領會之處。所以祖師說：法法本來法，無法無非法。何於一法中，有法有不法。』 古代的聖人，有的是在風幡的飄動中大悟，有的是在棒喝下見性，有的是在棒下成道。見聞知覺，俯仰折旋，哪裡不是諸佛出世，祖師西來？直指人心，見性成佛，不用一毫心力，為何不去求取？且要如何求取？如果求取不到，也不由得人。大眾，為什麼會這樣呢？十界（Ten realms，佛教中的十種境界）綿延不絕，四生（Four kinds of birth，佛教中的四種生命形式）生機勃勃，沒有一絲一毫的暫時的相違背。珍重。』
僧人問：『諸佛出世，普為群生，和尚今日如何示現？』
【English Translation】 English version A monk said, 'The kindness is gone.' The Master said, 'Not only have you failed the country, but you also slander me.'
Another monk asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said, 'The questioners are as numerous as the hairs of a cow.' The monk further said, 'Please, Master, answer these cow-hair-like questions.' The Master said, 'A lion bites people, it doesn't chase after clods of dirt.' The monk further said, 'In that case, I, the student, have been presumptuous.' The Master said, 'It's all the same learning, but there are few like you, Acarya (阇梨).'
A monk asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'Fragrant and budding.' The monk further asked, 'What is it like after it emerges from the water?' The Master said, 'No news at all.'
A monk asked, 'What is the student's own self?' The Master said, 'You can't find it at the crossroads, ask the boatman under the Yue Bridge Pavilion.' The monk further said, 'In that case, is everything it?' The Master said, 'Yajnadatta's (演若) madness is not yet madness.'
A monk asked, 'It is said of old, 'The path beyond, a thousand sages do not transmit.' What is the path beyond?' The Master said, 'Panshan (盤山) is too unreasonable.' The monk further asked, 'I don't know if the thousand sages (千聖) still bestow compassion?' The Master said, 'It's not much different from Panshan.'
Chan Master Xingming of Kaihua Temple on Longshan Mountain in Hangzhou
The Master ascended the seat and said, 'The assembly need not come closer. If you say that there is Buddha-dharma here, then is there none in the place yet to come? If you say there is none, then there is discrimination. If you say there is, then how do you understand the principle of 'having'? If you can realize it in the time yet to come, then when you arrive here, you will have a place to understand. Therefore, the Patriarch said: 'Each dharma is originally dharma, no dharma is no non-dharma. Why in one dharma, is there dharma and non-dharma?' The ancient sages had great awakenings from the wind and banners, or saw their nature under the shouts, or attained the Way under the blows. Seeing, hearing, knowing, and perceiving, bowing and turning, where is it not the Buddhas appearing in the world, the Patriarchs coming from the West? Directly pointing to the human mind, seeing one's nature and becoming a Buddha, without using a bit of mental effort, why not seek it? And how do you seek it? If you cannot seek it, it is not up to anyone. Assembly, why is it like this? The ten realms (十界) are continuous, the four kinds of birth (四生) are full of life, without a single hair's breadth of temporary contradiction. Treasure this.'
A monk asked, 'The Buddhas appear in the world, universally for all beings, how does the Master demonstrate today?'
徒 師云。更待答話在 學云。恁么則昔日靈山。今日能仁 師云。由是虛言。
問。已登法座。請示玄言 師云。道什麼。
師至咸平四年無疾而終。僧臘四十五。世壽七十。起塔于本山。
杭州西山奉諲山主
師。錢唐人。姓盧氏。幼年出家。弱冠受具。
師在方丈內坐。有僧問。古人題維摩方丈不得。意旨如何。
師云。你試題看 學云。其甲不答 師云。不答卻好 學人禮拜 師云。汝親到維摩方丈來。乃成頌曰。
維摩方丈非高格 三萬二千座不窄 我今居處太寬寬 也應容得諸禪客
一日。謂眾曰。諸人幸自可憐生。教諸人信去。早是無端。為什麼如此。凈名云。彼自無瘡。勿傷之也。
師于天聖三年九月十五日齋時跏趺而坐。結彌陀印而終。俗壽八十。僧臘六十。
廬山棲賢寶覺院澄諟禪師
陛座。有僧問。朝蓋親臨于座右。請師方便演宗乘 師云。在座證明。
問。慧劍再提於此日。請師哮吼定雌雄 師云。劍在什麼處 進云。恁么則廓落乾坤里。通風載眾流 師云。野狐精。
問。趙州石橋度驢度馬。三峽石橋當度何人 師云。蝦蟆蚯蚓 進云。恁么則百草盡沾恩 師云。蹋不著。
問。如何是棲賢
【現代漢語翻譯】 現代漢語譯本 徒弟：老師說，『再等等，等我回答。』 學僧說：『這麼說，昔日的靈山（Grdhakuta，佛陀說法之地），今日的能仁（釋迦牟尼佛的別稱）。』 老師說：『這都是虛妄之言。』
問：『已經登上法座，請開示玄妙之言。』 老師說：『說什麼？』
老師在咸平四年無疾而終，僧臘四十五年，世壽七十歲，在本山建塔安葬。
杭州西山奉諲（Fengyin）山主
老師，錢塘（Qiantang）人，姓盧。幼年出家，二十歲受具足戒。
老師在方丈內坐著，有僧人問：『古人題維摩（Vimalakirti）方丈不得，意旨如何？』
老師說：『你試著題一下看看。』 學僧說：『維摩其甲不回答。』 老師說：『不回答才好。』 學僧禮拜。老師說：『你親自到了維摩方丈。』 於是作頌說：
『維摩方丈並非高格，三萬二千座也不窄。我今居住處太寬寬，也應容得諸禪客。』
一日，老師對眾人說：『你們這些人真是可憐，教你們相信，早就是無端。為什麼如此？凈名（Vimalakirti）說：『他自己沒有瘡，不要去傷害他。』』
老師于天聖三年九月十五日齋時，跏趺而坐，結彌陀（Amitabha）印而終，俗壽八十歲，僧臘六十年。
廬山棲賢（Qixian）寶覺院澄諟（Chengshi）禪師
升座。有僧人問：『朝廷的儀仗親自來到座旁，請老師方便地演說宗乘。』 老師說：『在座的各位證明。』
問：『慧劍再次於今日提起，請老師怒吼，定出雌雄。』 老師說：『劍在什麼地方？』 學僧進言：『這麼說，廓落的乾坤里，通風，承載著眾多的河流。』 老師說：『野狐精。』
問：『趙州（Zhaozhou）石橋度驢度馬，三峽（Sanxia）石橋應當度何人？』 老師說：『蝦蟆蚯蚓。』 學僧進言：『這麼說，百草都沾染了恩澤。』 老師說：『踏不著。』
問：『如何是棲賢？』
【English Translation】 English version Disciple: The teacher said, 'Wait a moment, let me answer.' The student monk said, 'In that case, the Grdhrakuta (Vulture Peak Mountain, where the Buddha preached) of the past, and the Sakyamuni (another name for Sakyamuni Buddha) of today.' The teacher said, 'These are all false words.'
Question: 'Having ascended the Dharma seat, please reveal the profound words.' The teacher said, 'What should I say?'
The teacher passed away without illness in the fourth year of Xianping. His monastic age was 45 years, and his worldly age was 70 years. A pagoda was built on this mountain for his burial.
Mountain Master Fengyin (奉諲) of West Mountain, Hangzhou
The teacher, a native of Qiantang (錢塘), was named Lu. He became a monk in his youth and received full ordination at the age of twenty.
The teacher was sitting in his abbot's chamber when a monk asked, 'The ancients could not inscribe on Vimalakirti's (維摩) chamber. What is the meaning of this?'
The teacher said, 'Try to inscribe it and see.' The student monk said, 'Vimalakirti remained silent.' The teacher said, 'It is good that he did not answer.' The student monk bowed. The teacher said, 'You have personally arrived at Vimalakirti's chamber.' Then he composed a verse:
'Vimalakirti's chamber is not a high standard, thirty-two thousand seats are not narrow. My current residence is too wide, it should also accommodate all the Chan (禪) practitioners.'
One day, the teacher said to the assembly, 'You people are pitiful enough. To teach you to believe is already unwarranted. Why is this so? Vimalakirti (凈名) said, 'He has no wound himself, do not injure him.'
On the fifteenth day of the ninth month of the third year of Tiansheng, the teacher sat in the lotus position during the vegetarian meal, formed the Amitabha (彌陀) mudra, and passed away. His worldly age was eighty years, and his monastic age was sixty years.
Chan Master Chengshi (澄諟) of Baojue Temple, Qixian (棲賢) Mountain, Lushan
Ascending the seat. A monk asked, 'The imperial retinue has personally arrived beside the seat. Please, teacher, expediently expound the teachings of the sect.' The teacher said, 'Those present are witnesses.'
Question: 'The sword of wisdom is raised again today. Please, teacher, roar and determine the victor.' The teacher said, 'Where is the sword?' The student monk continued, 'In that case, in the vast universe, the wind carries the multitude of streams.' The teacher said, 'Wild fox spirit.'
Question: 'Zhaozhou's (趙州) stone bridge ferries donkeys and horses. Whom should the Three Gorges (三峽) stone bridge ferry?' The teacher said, 'Toads and earthworms.' The student monk continued, 'In that case, all the grasses are soaked with grace.' The teacher said, 'Cannot be stepped on.'
Question: 'What is Qixian (棲賢)?'
境 師云。云開特地新 進云。如何是境中人 師云。禮拜了退。
問。善財彈指。樓閣門開。未審和尚今日如何 師云。驗。
問。五老幽奇即不問。如何是祖師西來意 師云。你怎生舉似人 進云。恁么則全因此問也 師云。有什麼交涉。
師云。問話且止。若論佛法。應不如此爭鋒競問。只如今日各各道。長老開堂。盡來聽法。且問諸人。長老未開堂時。還有佛法么。若道無。又爭得到今日。所以先聖道。我為汝保任此事。終不虛也。而況至道無門。見之者只在斯須。皆之者剎那萬劫。此莫非向上之流。方能定驗。若是中下之士。且於方便門中。隨宜見取。不待積劫修證。頓超無學。作么生是無學。快須薦取。久立。珍重。
上堂。僧問。仙洞昨朝師罷唱。棲賢今日請敷宣 師云。來日又作么生問 進云。未審如何領會 師云。箭過新羅。
問。承聞和尚親見百丈。是否 師云。聞誰說 進云。未審時如何 師云。適來猶較些子。
問。龍離碧洞。已入雲煙。向上宗乘。請師舉唱 師云。別置一問來。
問。承教有言。如來無所從來。亦無所去。故名如來。如何是如來 師云。你佈施大眾。為是呈解。
師又云。一時來者里聚集道。聽長老說禪。長老且不說
【現代漢語翻譯】 現代漢語譯本： 境：僧人問：『雲散開后，景色格外清新，那麼什麼是境界中的人？』 師（禪師）說：『禮拜後退下。』 問：『善財童子彈指，樓閣的門就打開了，不知和尚今天如何？』 師說：『去驗證。』 問：『五老峰的幽深奇特暫且不問，如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 師說：『你打算怎麼告訴別人？』 僧人說：『這麼說，完全是因為這個問題了。』 師說：『有什麼關係？』 師說：『提問暫且停止。如果談論佛法，不應該這樣爭鋒相對地提問。就像今天大家說，長老開堂，都來聽法。那麼請問各位，長老未開堂時，還有佛法嗎？如果說沒有，又怎麼能到今天呢？所以先聖說，我為你們保證這件事，終究不會虛假。何況至道（ultimate truth）沒有門徑，見到它的人只在瞬間，迷失它的人剎那間就是萬劫。這莫非是向上之流（the stream of those who aspire to enlightenment）才能確定驗證的。如果是中下之士，就在方便之門中，隨意領會，不必等待經歷漫長劫數的修行，就能頓悟超越無學（state of no more learning）。什麼是無學？趕快領悟。』（禪師）站立良久，珍重告別。 上堂（entering the hall for teaching）。僧人問：『仙洞昨天禪師停止了唱誦，棲賢寺今天恭請您來宣講。』 師說：『明天又怎麼問呢？』 僧人說：『不知如何領會？』 師說：『箭已射過新羅（Silla，ancient Korean kingdom）。』 問：『聽說和尚您親自見過百丈（Baizhang Huaihai），是這樣嗎？』 師說：『聽誰說的？』 僧人說：『不知當時的情況如何？』 師說：『剛才還稍微好一點。』 問：『龍離開了碧綠的洞穴，已經進入雲霧之中，向上宗乘（the highest vehicle of Zen），請禪師開示。』 師說：『另外提一個問題來。』 問：『佛經上說，如來（Tathagata）無所從來，亦無所去，所以名為如來。什麼是如來？』 師說：『你是爲了佈施大眾，還是爲了賣弄你的理解？』 師又說：『一時來到這裡聚集，說要聽長老說禪。長老且不說。』
【English Translation】 English version: Context: A monk asked: 'After the clouds disperse, the scenery is especially fresh. What is a person within the realm (of enlightenment)?' The Master (Zen master) said: 'Bow and withdraw.' Asked: 'When Sudhana (Sudhana-Kumara) snaps his fingers, the doors of the pavilion open. I wonder, what is the Master's way today?' The Master said: 'Go verify it.' Asked: 'The mysterious wonders of the Five Elders Peak I won't ask about for now. What is Bodhidharma's intention in coming from the West?' The Master said: 'How do you intend to tell others?' The monk said: 'So, it's entirely because of this question.' The Master said: 'What does it have to do with anything?' The Master said: 'Questioning should cease for now. If we discuss the Buddha Dharma, it shouldn't be like this, contending and competing with questions. Just like today, everyone says, the Elder is opening the hall, and everyone comes to listen to the Dharma. Then I ask you all, when the Elder hasn't opened the hall, is there still Buddha Dharma? If you say there isn't, how could we have arrived at today? Therefore, the ancient sage said, I guarantee this matter for you, and it will never be false. Moreover, the ultimate truth (ultimate truth) has no gate; those who see it do so in an instant, and those who are lost in it, in a moment, are in myriad kalpas. Isn't this the stream of those who aspire to enlightenment that can confirm and verify it? If they are of middling or lower capacity, then within the expedient gate, they should understand as they see fit, without waiting to accumulate kalpas of cultivation, and suddenly transcend to the state of no more learning (state of no more learning). What is no more learning? Quickly realize it.' (The Zen master) stood for a long time, and bid farewell with respect. Entering the hall for teaching. A monk asked: 'Yesterday, the Master ceased chanting in the Immortal Cave; today, Qixian Temple respectfully invites you to expound.' The Master said: 'What will you ask tomorrow?' The monk said: 'I don't know how to understand it.' The Master said: 'The arrow has already passed Silla (Silla, ancient Korean kingdom).' Asked: 'I heard that you, Master, personally met Baizhang (Baizhang Huaihai). Is that so?' The Master said: 'Who did you hear that from?' The monk said: 'I don't know what the situation was like at that time.' The Master said: 'Just now was slightly better.' Asked: 'The dragon has left the green cave and has already entered the clouds and mist. The highest vehicle of Zen (the highest vehicle of Zen), please, Master, expound on it.' The Master said: 'Ask another question.' Asked: 'The teachings say, the Tathagata (Tathagata) comes from nowhere and goes nowhere, therefore is named Tathagata. What is Tathagata?' The Master said: 'Are you making offerings to the assembly, or are you showing off your understanding?' The Master also said: 'Gathering here at this time, saying they want to listen to the Elder speak about Zen. The Elder will not speak for now.'
菩提涅槃。真如解脫。諸人又聽個什麼。菩提涅槃也。只是䆿語。五千四十八卷亦是閑處著到。且問諸人。將個什麼聽。為將身聽。為將心聽。身心各不相知。諸人又作么生聽。此事亦須是親見始得。故於方便中隨宜得解。始有少許相應。若是佛法。也不到寶覺口裡說。若說。天下人望風結舌如無孔鐵錘。久立。珍重。
上堂。僧問。大眾已臨于座側。請師方便為敷宣 師云。三十年後看取 進云。與么則大眾得聞于未聞 師云。大眾未許你在 進云。他時專得為流通 師云。不用閑說。
問。五巒那邊師罷唱。三峽新奇請師宣 師云。那邊事作么生。
問。承教有言。止止不須說。我法妙難思。如何是難思法 師云。大眾。聽者僧問 進云。恁么則大眾有賴 師云。非公境界 問。如何是佛 師云。張三李四。
師又云。未離仙居。與諸人相見了。才到石橋。早是重說偈言。且問諸人。什麼處是相見處。那裡是重說偈言處。莫是正恁么時是相見處么。若作此解會。緊繫草鞋。莫錯下名言好。珍重。
上堂。僧問。明心惠日師已舉。寶覺利物又如何 師云。你試舉明心惠日看 進云。與么則三十年後專為流通也 師云。鈍置殺人 進云。未審過在什麼處 師云。還我話頭來。
【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟）涅槃（nirvana，寂滅）。真如（tathata，事物的真實本性）解脫（vimoksha，從束縛中解脫）。你們又在聽些什麼呢？菩提涅槃也只是空話。五千四十八卷經書也不過是閒來無事時擺弄的東西。我且問你們，用什麼來聽？是用身體聽，還是用心聽？身和心各自不瞭解對方，你們又如何聽呢？這件事必須親自證見才能明白。所以在方便法門中，隨順機緣才能有所領悟，才能稍微相應。如果是真正的佛法，也不會從寶覺的口裡說出來。如果說了，天下人都會像啞巴一樣說不出話，如同沒有孔的鐵錘。久站了，珍重。
上堂說法。有僧人問：『大眾已經來到座位旁邊，請和尚您方便開示。』 師父說：『三十年後自會明白。』 僧人進一步問：『這樣說，大眾就能聽到前所未聞的道理了？』 師父說：『大眾還不允許你這樣說。』 僧人說：『將來我會專門弘揚流通這些道理。』 師父說：『不用說廢話。』
有僧人問：『五巒那邊，和尚您停止了唱誦，三峽這邊有了新的奇景，請和尚您開示。』 師父說：『那邊的事情怎麼樣了？』
有僧人問：『承蒙教誨，有話說：『止止不須說，我法妙難思。』 什麼是難思之法？』 師父說：『大眾，聽著這位僧人的提問。』 僧人進一步說：『這樣說，大眾就能有所依靠了。』 師父說：『這不是你能理解的境界。』 僧人問：『什麼是佛？』 師父說：『張三李四。』
師父又說：『我還沒有離開仙居，就已經和你們相見了。才到石橋，就已經重複說了偈語。我且問你們，哪裡是相見之處？哪裡是重複說偈語之處？莫非就是正在這個時候是相見之處嗎？如果這樣理解，就要繫緊草鞋，不要錯誤地理解我的話。珍重。』
上堂說法。有僧人問：『明心惠日（mingxin hui ri，比喻佛法的光明）和尚您已經舉起了，寶覺（Baojue，人名，即師父自己）如何利益眾生呢？』 師父說：『你試著舉起明心惠日看看。』 僧人進一步說：『這樣說，三十年後我就可以專門弘揚流通這些道理了。』 師父說：『真是愚鈍至極！』 僧人問：『不知道我的過錯在哪裡？』 師父說：『把我的話頭還給我。』
【English Translation】 English version Bodhi (bodhi, enlightenment) and Nirvana (nirvana, cessation). True Suchness (tathata, the true nature of things) and Liberation (vimoksha, freedom from bondage). What are you all listening to? Bodhi and Nirvana are just empty words. The fifty-thousand forty-eight volumes of scriptures are just things to play with in leisure. Let me ask you, what do you use to listen? Do you listen with your body, or do you listen with your mind? The body and mind do not know each other, so how do you listen? This matter must be personally witnessed to be understood. Therefore, in the expedient teachings, one can gain understanding according to circumstances, and then there will be a slight correspondence. If it is true Dharma, it would not be spoken from Baojue's (Baojue, personal name, the speaker himself) mouth. If it were spoken, everyone in the world would be speechless, like a hammer without a hole. I have been standing for a long time. Take care.
Ascending the hall for Dharma talk. A monk asked: 'The assembly has already arrived at the seats, please, Master, expound the Dharma expediently.' The Master said: 'You will understand after thirty years.' The monk further asked: 'In that case, the assembly will be able to hear previously unheard principles?' The Master said: 'The assembly does not allow you to say that.' The monk said: 'In the future, I will dedicate myself to propagating and circulating these principles.' The Master said: 'No need for idle talk.'
A monk asked: 'On the other side of the Five Peaks, Master, you have stopped chanting; on this side of the Three Gorges, there are new wonders. Please, Master, expound on them.' The Master said: 'How are things on that side?'
A monk asked: 'I have received the teaching that says: 'Stop, stop, no need to speak; my Dharma is subtle and difficult to comprehend.' What is the Dharma that is difficult to comprehend?' The Master said: 'Everyone, listen to this monk's question.' The monk further said: 'In that case, the assembly can rely on this.' The Master said: 'This is not a realm you can understand.' The monk asked: 'What is Buddha?' The Master said: 'Zhang San and Li Si (common names).'
The Master also said: 'I have not yet left the Immortal Abode, and I have already met with you all. As soon as I arrived at the Stone Bridge, I had already repeated the verse. Let me ask you, where is the place of meeting? Where is the place of repeating the verse? Could it be that this very moment is the place of meeting? If you understand it this way, then tighten your straw sandals and do not misunderstand my words. Take care.'
Ascending the hall for Dharma talk. A monk asked: 'The Master has already raised the Wisdom Sun of the Mind (mingxin hui ri, metaphor for the light of the Dharma), how does Baojue (Baojue, personal name, the speaker himself) benefit sentient beings?' The Master said: 'Try raising the Wisdom Sun of the Mind and see.' The monk further said: 'In that case, after thirty years, I can dedicate myself to propagating and circulating these principles.' The Master said: 'You are truly dull!' The monk asked: 'I don't know where my mistake lies?' The Master said: 'Return my words to me.'
師又云。幸然無事。被鼓聲催了上來。道我參長老。為是法堂里參。為復法座上參。長老且不曾與上座為對待。上座即須自參。所以玄沙和尚云。我與釋迦同參。若解恁么。十方知識一時現前。若不恁么解。辜負丈夫氣。久立。珍重。
上堂。僧問。承古人有言。三界唯心。萬法唯識。唯識唯心。是一是二 師云。欠你說在 進云。從此蒙師親指示。未了之人又若何 師云。靜處去。
師又云。不可凈地上著糞掃。便歸方丈。
上堂。僧問。此是選佛處。心空及第歸。學人如何得及第去 師去。不才謹退。
問。古人斬蛇。意旨如何 師云。猶未知痛癢。
問。學人久在浮沉。乞師直指本心 師云。誰信你 進云。未得者如何 師云。汝自擔枷過狀 進云。大眾證明于座側。學人禮拜謝師恩 師云。閑言語。
師又云。今時師僧問話。印本打就。個個一般。未有一個本分問話者。看他茱萸和尚上堂道。汝諸人莫向虛空里打橛。有僧便出來道。虛空是橛。茱萸當時便棒。且道者僧出來恁么道。具眼不具眼。茱萸當時便棒。且道打他什麼處。大家驗看。珍重。
晚參上堂。眾集。師云。早晨不與諸人相見。今晚不可無言。便下座。
上堂。僧問。毗目仙人執善才手。見
【現代漢語翻譯】 現代漢語譯本：
師父又說：『幸好沒什麼事，被鼓聲催促著上來。說我參訪長老，是在法堂里參訪，還是在法座上參訪？長老還不曾與上座你進行對待（直接交流）。上座你必須自己參悟。』所以玄沙和尚說：『我與釋迦（Śākyamuni，佛教創始人）一同參悟。』如果這樣理解，十方知識（善知識）一時都會顯現。如果不是這樣理解，就辜負了大丈夫的氣概。』說完，站立良久，說了聲『珍重』。
上堂說法。有僧人問：『承蒙古人有言，三界（Trailokya，欲界、色界、無色界）唯心，萬法唯識。唯識唯心，是一還是二？』師父說：『還欠你來說。』僧人進一步問：『從此蒙師父您親自指示，未悟之人又該如何？』師父說：『到安靜的地方去。』
師父又說：『不可在乾淨的地上倒垃圾。』說完便回到方丈。
上堂說法。有僧人問：『這裡是選佛的場所，心空才能及第歸。學人如何才能及第呢？』師父說：『不才，我謹此退下。』
有人問：『古人斬蛇，意旨如何？』師父說：『還不知道痛癢。』
有人問：『學人長久在生死輪迴中浮沉，乞求師父您直接指示本心。』師父說：『誰相信你？』僧人進一步問：『未得開悟的人該如何？』師父說：『你自己戴著枷鎖過堂。』僧人說：『大眾都在座旁證明，學人禮拜感謝師父的恩德。』師父說：『閑言語。』
師父又說：『現在的師父僧人問話，都是印好的版本，個個都一樣，沒有一個是真正從自己本分出發問話的。看看茱萸和尚上堂說法時說：『你們這些人不要向虛空里打木樁。』有個僧人便出來說：『虛空就是木樁。』茱萸當時就打了他一棒。且說這個僧人出來這樣說，是具眼（有見地）還是不具眼？茱萸當時就打了他一棒，且說打了他什麼地方？大家仔細看看。珍重。』
晚參上堂說法。大眾聚集。師父說：『早晨沒有和大家見面，今晚不可不說話。』說完便下座。
上堂說法。有僧人問：『毗目仙人（Vipasyin，過去七佛之一）執善才（Sudhana，華嚴經中求道者）的手，見』
【English Translation】 English version:
The Master further said, 'Fortunately, there's nothing happening. Urged by the drum sound, I came up here. You ask whether I'm consulting the Elder in the Dharma Hall or on the Dharma seat? The Elder hasn't even engaged in direct interaction with you, the senior monk. You must contemplate on your own.' Therefore, Venerable Xuansha said, 'I contemplate together with Śākyamuni (the founder of Buddhism).' If you understand it this way, all the wise teachers (Kalyāṇa-mitra) in the ten directions will appear at once. If you don't understand it this way, you'll betray the spirit of a great person.' After speaking, he stood for a long time and said, 'Take care.'
Ascending the hall for a Dharma talk, a monk asked, 'It is said by the ancients, the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are only mind, and all dharmas are only consciousness. Are consciousness-only and mind-only one or two?' The Master said, 'It's still lacking your explanation.' The monk further asked, 'Having received the Master's personal instruction, what should those who are not yet enlightened do?' The Master said, 'Go to a quiet place.'
The Master also said, 'You shouldn't throw garbage on clean ground.' Then he returned to his abbot's chamber.
Ascending the hall for a Dharma talk, a monk asked, 'This is the place for selecting Buddhas; only emptiness of mind leads to success. How can a student achieve success?' The Master said, 'I am untalented and respectfully withdraw.'
Someone asked, 'What is the meaning of the ancient person cutting the snake?' The Master said, 'Still doesn't know pain.'
Someone asked, 'This student has been sinking and floating for a long time. I beg the Master to directly point out my original mind.' The Master said, 'Who believes you?' The monk further asked, 'What about those who haven't attained enlightenment?' The Master said, 'You are carrying your own cangue through the court.' The monk said, 'The assembly is witnessing by my side. This student bows and thanks the Master's kindness.' The Master said, 'Idle talk.'
The Master also said, 'Nowadays, the questions asked by monks and teachers are all from printed copies, all the same. There isn't a single one who asks a question from their own true nature. Look at what Venerable Zhuyu said when he ascended the hall: 'You people, don't drive stakes into the empty sky.' A monk then came out and said, 'The empty sky is the stake.' Zhuyu then struck him with a stick. Tell me, when this monk came out and said that, did he have eyes (insight) or not? Zhuyu then struck him with a stick. Tell me, where did he strike him? Everyone, examine it carefully. Take care.'
Ascending the hall for an evening Dharma talk, the assembly gathered. The Master said, 'I didn't meet with everyone this morning; I can't be silent tonight.' Then he descended from the seat.
Ascending the hall for a Dharma talk, a monk asked, 'Vipasyin (one of the past seven Buddhas) held Sudhana's (a seeker in the Avatamsaka Sutra) hand, and saw'
微塵諸佛。只如未執手時。見個什麼 師云。如今又見個什麼。
問。三峽石橋即不問。如何是和尚家風 師云。汝何不問石橋事。
師又云。長老又不可索喚也。若不索喚。叢林冷落。忽有人出來便棒。又且如何道。若是賞他。他有甚長處。若是罰他。他過在什麼處。莫是才恁么出來。便是不得么。若恁么會。于佛法當看。珍重。
上堂云。正說知見時。知見俱是心。當心即知見。知見即於今。此是祖師付法偈。楞嚴會上又道。知見立知。即無明本。又且如何。有優劣。無優劣。莫非久在叢林上座。方能辨別。若是初機後學。也莫指東認西。久立。
上堂。僧問。滴滴檐頭墜。丁當正好聽。古人言畫出。畫出是何聲 師云。你又恁么問作么 進云。恁么則見月休觀指。歸家罷問程也 師云。又是忘語。
問。鶯聲滿谷。華不芬芳。如何是學人得力處 師云。你怕人不知 進云。恁么則觸處皆真 師云。也是閑處著力。
師又云。法眼和尚道。春日晴。黃鶯鳴。日暖風和煦物情。更聽落崖流水聲。古人恁道。是甚時節。為是迷時語。悟時語。試裁辨看。珍重。
上堂。僧問。寶覺門下還有不及第者也無 師云。龍門無宿客。
問。鼓聲才罷。大眾云臻。向上宗乘。
【現代漢語翻譯】 現代漢語譯本： 微塵諸佛（無數的佛），就像還沒執手時，你看到了什麼？師父說：現在你又看到了什麼？ 問：三峽石橋（指險峻之地）暫且不問，如何是和尚的家風？師父說：你為什麼不問石橋的事？ 師父又說：各位長老也不可隨意呼喚。若不呼喚，叢林就冷落了。如果有人出來就打，又該如何說？若是獎賞他，他有什麼長處？若是懲罰他，他有什麼過錯？難道是才剛出來，就不行嗎？如果這樣理解，對於佛法應當仔細看待。珍重。 上堂說法時說：正在說知見時，知見都是心。當心即是知見，知見即是現在。這是祖師傳法的偈語。《楞嚴經》上又說：知見上再立知見，就是無明的根本。那麼，到底如何呢？有優劣之分嗎？沒有優劣之分嗎？恐怕只有久在叢林的上座才能辨別。如果是初學的人，也不要指東認西。站久了，散了吧。 上堂說法。僧人問：滴滴答答屋檐水滴落，叮叮噹噹聲音正好聽。古人說畫出來，畫出來是什麼聲音？師父說：你又這樣問做什麼？僧人進一步說：這樣說來，那麼見月就不要看手指，歸家就不要問路程了。師父說：這又是忘記了話語的本意。 問：黃鶯的叫聲響徹山谷，花兒也不芬芳。如何是學人得力之處？師父說：你怕別人不知道嗎？僧人進一步說：這樣說來，那麼到處都是真理。師父說：這也是在空閑的地方用力。 師父又說：法眼和尚說：春日晴朗，黃鶯鳴叫，陽光溫暖，和風吹拂，萬物都充滿生機。再聽那落崖的流水聲。古人這樣說，是什麼時節？是迷惑時說的話，還是覺悟時說的話？試著裁斷辨別看看。珍重。 上堂說法。僧人問：寶覺門下還有不能及第的人嗎？師父說：龍門沒有留宿的客人。 問：鼓聲剛停，大眾雲集，向上宗乘（指禪宗的最高境界）是什麼？
【English Translation】 English version: All the Buddhas in the dust motes (innumerable Buddhas). Just like before holding hands, what did you see? The master said: What do you see now? Question: The Stone Bridge of the Three Gorges (referring to a dangerous place) is not asked for now. What is the family style of the abbot? The master said: Why don't you ask about the Stone Bridge? The master also said: Elders should not be summoned casually either. If they are not summoned, the monastery will be desolate. If someone comes out and is beaten, what should be said? If he is rewarded, what are his merits? If he is punished, what are his faults? Is it not allowed just because he came out? If you understand it this way, you should carefully consider the Dharma. Treasure this. When lecturing, he said: When speaking of knowledge and views, all knowledge and views are the mind. The mind is knowledge and views, and knowledge and views are now. This is the verse of the patriarch's transmission of the Dharma. The Shurangama Sutra also says: Establishing knowledge on knowledge is the root of ignorance. So, what is it really? Is there superiority or inferiority? Is there no superiority or inferiority? Perhaps only the senior monks who have been in the monastery for a long time can distinguish. If you are a beginner, don't point east and recognize west. You have been standing for a long time, let's disperse. During the Dharma talk, a monk asked: Drip, drip, the eaves are dripping, ding-dong, the sound is so nice to hear. The ancients said to paint it, what sound is painted? The master said: Why do you ask like that again? The monk further said: In that case, then when seeing the moon, don't look at the finger, and when returning home, don't ask for directions. The master said: This is forgetting the meaning of the words again. Question: The sound of orioles fills the valley, and the flowers are not fragrant. What is the place where the student can gain strength? The master said: Are you afraid that people won't know? The monk further said: In that case, then everywhere is truth. The master said: This is also putting effort in a leisurely place. The master also said: Dharma Eye Zen master said: A clear spring day, the orioles sing, the sun is warm, and the breeze is gentle, all things are full of life. Listen again to the sound of the waterfall falling from the cliff. The ancients said this, what season is it? Are these the words spoken when confused, or the words spoken when enlightened? Try to discern and distinguish. Treasure this. During the Dharma talk, a monk asked: Are there still people under Baojue's gate who cannot pass the exam? The master said: Longmen has no overnight guests. Question: The sound of the drum has just stopped, and the masses have gathered. What is the upward supreme vehicle (referring to the highest state of Zen)?
乞師垂示 師云。你從什麼處來 進云。上根之者已曉師機。中下之流如何辨白 師云。你且子細。
問。達磨未來時。此土還有祖師也無 師云。汝識祖師也未。
問。承教有言。若言如來有所說法。即為謗佛。此意如何 師云。汝猶未信在。
問。古人云。有物流動。人之常情。如何是不遷義 師云。古人大似不曾說。
問。承教有言。不持戒者名持戒。教意如何 師云。汝且分明記取 進云。恁么則無自性也 師云。欠汝此說。
師又云。不持戒者名持戒。是有戒可持。無戒可持。為是性戒。為是遮戒。此若不明。十二時中破卻不少。且道什麼處是破處。出家人須明大乘性戒。若也明得。山河大地一時消殞。便下座。
上堂。僧問。承教有言。清凈本然。云何忽生山河大地。未審此意如何 師云。汝疑什麼處。
問。求真真不有。窮妄妄元無。學人擬休去。師還許也無 師云。大眾總見你問 進云。向上更有也無 師云。細看前話 進云。大眾證明。學人禮拜 師云。新羅未是遠。
師上堂云。大眾。王道平寧。一雨一晴。便下座。
僧問。如何是天然底事 師云。我只管看。
問。從上諸聖從何而證。 師云。汝從何證。
問。承先德
【現代漢語翻譯】 現代漢語譯本 乞師垂示： 師父說：『你從哪裡來？』 僧人說：『上等根器的人已經明白師父的用意，中等和下等根器的人如何分辨明白？』 師父說：『你且仔細體會。』 問：『Dharma（達磨，菩提達摩，禪宗始祖）未來到中國時，這裡還有祖師嗎？』 師父說：『你認識祖師了嗎？』 問：『經教里說，如果說如來有所說法，那就是誹謗佛。這是什麼意思？』 師父說：『你還是不相信啊。』 問：『古人說，有物流動，是人之常情。什麼是「不遷」的真義？』 師父說：『古人好像沒說過這話。』 問：『經教里說，不持戒的人才是真正持戒的人，經教的含義是什麼？』 師父說：『你且分明記住。』 僧人說：『這樣說來，就沒有自性了？』 師父說：『我欠你這句話。』 師父又說：『不持戒的人才是真正持戒的人，是有戒可持，還是無戒可持？是性戒，還是遮戒？如果這些不明白，一天十二個時辰都在破戒。那麼，哪裡是破戒之處呢？出家人必須明白大乘性戒。如果明白了，山河大地一時消殞。』說完便下座。 上堂，僧人問：『經教里說，清凈本然，為什麼忽然生出山河大地？不知道這是什麼意思？』 師父說：『你疑惑什麼地方？』 問：『求真，真卻不可得；窮究妄，妄本來就沒有。學人想要停止追尋，師父允許嗎？』 師父說：『大眾都看見你問了。』 僧人說：『向上還有更高的境界嗎？』 師父說：『仔細看看之前的話。』 僧人說：『大眾可以為我證明，學人禮拜。』 師父說：『新羅（Silla，古朝鮮國家名）還不算遠。』 師父上堂說：『大眾，王道太平安寧，風調雨順。』說完便下座。 僧人問：『什麼是天然本自如此的事？』 師父說：『我只是看著。』 問：『從前的諸位聖人從何處證悟？』 師父說：『你從何處證悟？』 問：『繼承先德……』
【English Translation】 English version Instruction Requested: The Master said, 'Where do you come from?' The monk said, 'Those of superior capacity already understand the Master's intention. How do those of middling and inferior capacity discern and clarify?' The Master said, 'You should contemplate carefully.' Question: 'Before BodhiDharma (達磨, the first patriarch of Zen) came to this land, were there patriarchs here?' The Master said, 'Have you recognized the patriarchs yet?' Question: 'The teachings say, 'If it is said that the Tathagata (如來, another name for Buddha) has spoken the Dharma, that is slandering the Buddha.' What is the meaning of this?' The Master said, 'You still don't believe it.' Question: 'The ancients said, 'Things flowing is the common state of affairs for people. What is the meaning of 'non-movement'?' The Master said, 'The ancients seem to have never said that.' Question: 'The teachings say, 'One who does not uphold the precepts is called one who upholds the precepts.' What is the meaning of the teachings?' The Master said, 'You should clearly remember this.' The monk said, 'In that case, there is no self-nature?' The Master said, 'I owe you that statement.' The Master also said, 'One who does not uphold the precepts is called one who upholds the precepts. Is it that there are precepts to uphold, or that there are no precepts to uphold? Are they the precepts of nature, or the prohibitive precepts? If these are not clear, one will break quite a few precepts throughout the twelve periods of the day. So, where is the place of breaking the precepts? Monks must understand the Mahayana (大乘, Great Vehicle Buddhism) precepts of nature. If they understand, the mountains, rivers, and earth will vanish in an instant.' Then he descended from the seat. Ascending the hall, a monk asked, 'The teachings say, 'Purity is originally inherent. How did mountains, rivers, and earth suddenly arise?' I don't know what this means.' The Master said, 'Where are you doubting?' Question: 'Seeking truth, truth is not found; exhaustively investigating delusion, delusion is originally non-existent. This student intends to cease the search. Does the Master permit it?' The Master said, 'The assembly has all seen you ask.' The monk said, 'Is there a higher realm beyond this?' The Master said, 'Look carefully at the previous words.' The monk said, 'The assembly can attest to this. This student bows.' The Master said, 'Silla (新羅, an ancient Korean kingdom) is not far away.' The Master ascended the hall and said, 'The assembly, the king's way is peaceful and tranquil, with rain and sunshine in due season.' Then he descended from the seat. A monk asked, 'What is the naturally inherent matter?' The Master said, 'I just keep watching.' Question: 'From what did the previous sages attain enlightenment?' The Master said, 'From what do you attain enlightenment?' Question: 'Inheriting the virtues of the predecessors...'
有言。會萬物為己者。其唯聖人乎。未審如何是物 師云。還明己也未 進云。學人不會 師云。適來卻疑著。
上堂云。佛法無事。大家共行。大家共止。滿目是色。滿目是聲。諸佛妙義。於此明得。千里萬里。歸堂歇去 上堂。僧問。大眾已臨于座側。乞師一句指歸源 師云。分明記取 進云。恁么則見相不生癡愛業。洞然元是自家珍也 師云。且莫虛頭。
問。前際不來。后際不去時如何 師云。中間事作么生 進云。恁么則當處出生。隨處滅盡也 師云。少觀察在。
問。昔日明心。今朝惠日。未審是一是二 師云。大眾子細聽 進云。恁么則一言才合道。無二亦無三也 師云。也是汝恁么會。
師又云。他問。昔日明心。今朝惠日。者里向他道。大眾子細聽。且道有分付處。無分付處。只如恁么問。見明心來。見惠日來。還驗得么。其如東問西問。也不無。上座。若也不問。惠日口似楄檐。上座若問惠日。直得望風結舌。明眼底辨取。若也未明。且莫聽聲響好。珍重。
上堂。良久。云。幸好一盤飯。不可強糝椒姜去。雖然如此。試𠯗啖看。珍重。
一日。示眾云。髑髏常於世界。鼻存磨觸家風。古人與么道。至親至切。雖然如此。也須子細。只如須彌山與鼻孔相去
【現代漢語翻譯】 現代漢語譯本： 有人說，能將萬物融會貫通為自身所用的，大概只有聖人了吧。請問什麼是『物』呢？ 師父說：你明白自己了嗎？ （僧人）進言：弟子不明白。 師父說：你剛才卻已經疑惑了。 上堂說法時，師父說：佛法沒有什麼特別的事，大家一起行走，一起停止。滿眼都是色彩，滿耳都是聲音。諸佛的精妙義理，就在這裡可以明白。千里萬里，回到禪堂休息去。 上堂。有僧人問道：大眾已經來到座位旁邊，請師父用一句話指明歸宿。 師父說：分明地記住。 （僧人）進言：這樣說來，見到外相就不產生癡迷愛戀的業，原來一切都是自家珍寶啊。 師父說：暫且不要說空話。 （有人）問：前念已滅，后念未生的時候，如何是好？ 師父說：中間的事情怎麼處理？ （僧人）進言：這樣說來，就在當下出生，隨處滅盡啊。 師父說：缺少觀察。 （有人）問：過去的明心，今天的惠日（智慧之日），請問是一還是二？ 師父說：大家仔細聽。 （僧人）進言：這樣說來，一句話才符合真理，沒有二也沒有三啊。 師父說：也是你這樣理解。 師父又說：如果有人問，『過去的明心，今天的惠日』，這裡我告訴他，『大家仔細聽』。請問這裡有交付之處嗎？沒有交付之處嗎？就像這樣問，是見到明心了嗎？是見到惠日了嗎？還能驗證嗎？如果像東問西問，也不是沒有。上座，如果也不問，惠日的口就像扁擔一樣（無法使用）。上座如果問惠日，直接就望風結舌。有眼力的人辨別一下。如果還不明白，暫且不要聽聲音的好。珍重。 上堂。師父沉默良久，說：幸好有一盤飯，不可強行摻入花椒生薑。雖然如此，試試咬一口看看。珍重。 有一天，師父向大眾開示說：髑髏（dú lóu，頭蓋骨）常在於世界，鼻（指鼻孔）存磨觸家風。古人這樣說，至親至切。雖然如此，也必須仔細。就像須彌山（xū mí shān，佛教中的山名）和鼻孔相距多遠？
【English Translation】 English version: Someone said, 'Only a sage can integrate all things into himself, right? May I ask, what is 'thing'?' The Master said, 'Have you understood yourself yet?' (The monk) advanced, 'This disciple does not understand.' The Master said, 'Just now you were already doubting.' During an assembly, the Master said, 'The Buddha-dharma is nothing special. Everyone walks together, everyone stops together. Everywhere you look there are colors, everywhere you listen there are sounds. The wonderful meaning of all Buddhas can be understood here. From thousands of miles away, return to the meditation hall to rest.' During an assembly, a monk asked, 'The assembly has already arrived at their seats. I beg the Master for a sentence to point to the source.' The Master said, 'Clearly remember it.' (The monk) advanced, 'In that case, seeing appearances does not give rise to the karma of infatuation and love. Everything is originally our own treasure!' The Master said, 'For now, don't speak empty words.' (Someone) asked, 'When the previous thought has ceased and the next thought has not yet arisen, what is to be done?' The Master said, 'What about the matter in between?' (The monk) advanced, 'In that case, it is born in the present moment and ceases everywhere.' The Master said, 'Lacking observation.' (Someone) asked, 'The enlightenment of mind in the past, the wisdom-sun (hui rì) of today, may I ask, are they one or two?' The Master said, 'Everyone listen carefully.' (The monk) advanced, 'In that case, one word is in accordance with the Tao, there is neither two nor three.' The Master said, 'That is also how you understand it.' The Master also said, 'If someone asks, 'The enlightenment of mind in the past, the wisdom-sun of today,' here I tell him, 'Everyone listen carefully.' May I ask, is there a place to entrust here? Is there no place to entrust? Just like asking this, is it seeing the enlightenment of mind? Is it seeing the wisdom-sun? Can it still be verified? If it's like asking east and asking west, it's not that there isn't. Venerable, if you don't ask, the mouth of the wisdom-sun is like a carrying pole (useless). If the Venerable asks about the wisdom-sun, you will be speechless at the mere sight of it. Those with clear eyes discern it. If you are not yet clear, it is better not to listen to the sounds. Treasure this.' During an assembly, the Master was silent for a long time, and said, 'Fortunately, there is a plate of rice. It is not permissible to forcibly mix in peppercorns and ginger. Even so, try taking a bite and see. Treasure this.' One day, the Master instructed the assembly, 'The skull (dú lóu, skull) is always in the world, the nose (referring to nostrils) preserves the family tradition of grinding and touching. The ancients said it this way, extremely intimate and close. Even so, one must be careful. Just how far apart are Mount Sumeru (xū mí shān, name of a mountain in Buddhism) and the nostrils?'
多少。試參詳看。久立。
蘇州萬壽院德興禪師
開堂日。拈香畢。乃云。出世天機。何人委知。儻或未薦。更立少時。便升座。
時有僧問。緇徒匝座。朝宰臨筵。如何是萬壽最初一句 師云。已不及初 學云。恁么則祖令已蒙師的旨。遐方盡得為宣揚 師云。適來向你道什麼。
問。如何是萬壽家風 師云。笑殺天下人 學云。恁么則蒙師指示也 師云。更不消得。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。莫是虛傳 學云。恁么則昔時百丈親傳授。今朝萬壽為群迷 師云。恁么會爭得。
問。四眾盡臨於此座。未審師今嗣阿誰 師云。大有人未審 學云。漝么則百丈一曲師今唱。學人專得為流傳也 師云。學人又爭得。
問。僚宰成臻於此座。師將何法報君恩 師云。謝你分憂。
問。如何是佛 師云。大眾一時瞻仰。
問。如何是和尚為人一句 師云。汝且自為。
問。摩竭陀國親行此令。如何是此令 師云。天下大行。
問。如何是萬壽境。
師云。今日總見 學云。恁么則親蒙指示也 師云。你作么生會境 問。如何是祖師西來意 師云。盡道返西天 學云。恁么則得遇于師 師云。阿誰得遇。
師乃云。問答
【現代漢語翻譯】 現代漢語譯本 多少？試參詳看。久立。
蘇州萬壽院德興禪師
開堂日。拈香畢。乃云：『出世的天機，有誰能真正領會？如果還沒有領會，那就再站一會兒。』 便升座。
當時有僧人問：『眾僧坐滿禪堂，朝廷官員也來到席前，什麼是萬壽院最初的一句話？』 禪師說：『已經趕不上最初了。』 學僧說：『既然這樣，那麼祖師的法旨已經蒙受禪師的精髓，遠方各地都能得到宣揚。』 禪師說：『剛才我對你說了什麼？』
問：『什麼是萬壽院的家風？』 禪師說：『笑死天下人。』 學僧說：『既然這樣，那麼蒙受禪師的指示了。』 禪師說：『更不需要了。』
問：『祖祖相傳，傳的是祖印，禪師如今得法於何人？』 禪師說：『莫非是虛傳？』 學僧說：『既然這樣，那麼昔日百丈禪師親自傳授，如今萬壽院為眾生解除迷惑。』 禪師說：『你這樣理解怎麼行？』
問：『四眾弟子都來到這個法座，不知道禪師如今師承何人？』 禪師說：『很多人還不知道。』 學僧說：『既然這樣，那麼百丈禪師的一曲，禪師如今在唱，學僧專門負責流傳。』 禪師說：『學僧又怎麼能做到？』
問：『各位官員聚集於此，禪師將用什麼佛法來報答君王的恩情？』 禪師說：『感謝你們分憂。』
問：『什麼是佛？』 禪師說：『大眾一時瞻仰。』
問：『如何是和尚（指禪師自己）為人說法的一句話？』 禪師說：『你且自己去體悟。』
問：『摩竭陀國（Magadha）親自推行這個法令，什麼是這個法令？』 禪師說：『天下通行。』
問：『什麼是萬壽院的境界？』
禪師說：『今天都見到了。』 學僧說：『既然這樣，那麼親自蒙受您的指示了。』 禪師說：『你如何理解這個境界？』 問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『都說返回西天。』 學僧說：『既然這樣，那麼有幸遇到了禪師。』 禪師說：『誰有幸遇到了？』
禪師於是說：『問答』
【English Translation】 English version How much? Try to contemplate and see. Standing for a long time.
Zen Master Dexing of Wanshou Monastery in Suzhou
On the day of his inaugural address, after burning incense, he said: 'Who truly knows the heavenly secrets of transcending the world? If you haven't comprehended them yet, then stand for a little longer.' Then he ascended the seat.
At that time, a monk asked: 'The monastic community fills the hall, and the court officials are also present at the gathering. What is the very first sentence of Wanshou Monastery?' The Zen master said: 'It's already too late for the very first.' The student monk said: 'In that case, the ancestral decree has already received the essence of the master's intent, and distant lands will be able to propagate it.' The Zen master said: 'What did I just say to you?'
Asked: 'What is the family style of Wanshou Monastery?' The Zen master said: 'Laughing to death all the people in the world.' The student monk said: 'In that case, I have received the master's instruction.' The Zen master said: 'It's not needed anymore.'
Asked: 'The ancestral teachers transmit the ancestral seal from generation to generation. From whom did the master inherit the Dharma?' The Zen master said: 'Could it be a false transmission?' The student monk said: 'In that case, Baizhang (Hyakujo Ekai) personally transmitted it in the past, and today Wanshou Monastery dispels the confusion for the masses.' The Zen master said: 'How can you understand it that way?'
Asked: 'The four assemblies have all come to this seat. I don't know from whom the master now inherits?' The Zen master said: 'Many people don't know.' The student monk said: 'In that case, the master is now singing the song of Baizhang (Hyakujo Ekai), and the student is dedicated to propagating it.' The Zen master said: 'How can the student do it?'
Asked: 'The officials have gathered at this seat. What Dharma will the master use to repay the emperor's kindness?' The Zen master said: 'Thank you for sharing the burden.'
Asked: 'What is Buddha?' The Zen master said: 'The assembly gazes up at once.'
Asked: 'What is the one sentence of the abbot (referring to himself) for the sake of others?' The Zen master said: 'You should do it yourself.'
Asked: 'Magadha (摩竭陀國) personally implements this decree. What is this decree?' The Zen master said: 'It prevails throughout the world.'
Asked: 'What is the realm of Wanshou Monastery?'
The Zen master said: 'Everyone sees it today.' The student monk said: 'In that case, I have personally received your instruction.' The Zen master said: 'How do you understand this realm?' Asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Zen master said: 'Everyone says to return to the Western Heaven.' The student monk said: 'In that case, I am fortunate to have met the master.' The Zen master said: 'Who is fortunate to have met?'
The Zen master then said: 'Questions and answers.'
俱備。其誰得意。若向他求。還成特地。老僧久處深山。比為藏拙。何期今日入到萬壽門下。可謂藏之不得。既藏之不得。分明露現。未審諸人阿誰先見。如有見處。對眾出來吐露個訊息。師良久。眾皆無語 師云。久立。珍重。
越州雲門雍熙永禪師
上堂。有僧問。四海象龍俱在此。一句西來請舉揚 師云。大眾證明 學云。玄機高峻緣難會。再乞慈悲為指南 師云。不會人慈悲。
問。如何是和尚家風 師云。謝汝撿校。
問。昔日靈山。龍女獻珠得成佛。學人無珠可獻時如何 師云。莫謾大眾。
問。如何是佛法大意 師云。此意不小。
問。師子未出窟時如何 師云。且莫哮吼 學云。出窟后如何 師云。退後著。
問。如何是祖師西來意 師云。你不會是什麼意 學云。如何是西來意 師云。謝你領話。
又云。只如適來向汝道不會。是什麼意。為復是責汝。為復是不對汝。且作么生會。若也未會。明日更來問。珍重。
上堂。僧問。祖祖相傳傳祖印。師今法嗣嗣何人 師云。謝汝相悉。
問。大雄嶺頭親得旨。若邪溪畔指迷津。學人上來。請師如是 師云。不勞如是。
問。像龍匝座。朱紫趨筵。祖意西來。請師舉唱 師不對
【現代漢語翻譯】 現代漢語譯本：
都已具備了，誰能領會其中的妙處？如果向外尋求，反而是刻意造作了。老衲我長久隱居深山，本意是想藏拙，沒想到今天卻來到了萬壽門下，這真是想藏也藏不住了。既然藏不住，那就分明地顯露出來吧。不知各位當中，誰先領悟到了？如果有所領悟，就請站出來，向大家吐露個訊息。』師父沉默了很久。眾人都無話可說。師父說：『站了這麼久，各位珍重。』 越州雲門雍熙永禪師 上堂說法。有僧人問：『四海的象龍都聚集在這裡，請和尚您開示一句西來祖師的真意。』師父說：『大眾可以為我作證。』學僧說：『玄機高深，難以領會，再次懇請您慈悲地為我指點迷津。』師父說：『不會領會的人，我對他慈悲也沒用。』 有僧人問：『什麼是和尚您的家風？』師父說：『謝謝你來檢查。』 有僧人問：『從前靈山會上，龍女獻珠，立刻成佛。學人我沒有寶珠可以獻，那該怎麼辦呢？』師父說：『不要欺騙大家。』 有僧人問：『什麼是佛法的大意？』師父說：『這個意義可不小。』 有僧人問：『獅子還沒有出洞的時候，是什麼樣子？』師父說：『暫時不要咆哮。』學僧問：『出洞之後呢？』師父說：『退後一點。』 有僧人問：『什麼是祖師西來意？』師父說：『你不知道是什麼意思嗎？』學僧問：『如何是西來意？』師父說：『謝謝你領會我的話。』 師父又說：『就像剛才我對你說「不會」，是什麼意思？是責備你，還是沒有回答你？你打算怎麼理解？如果還不明白，明天再來問。珍重。』 上堂說法。有僧人問：『歷代祖師相傳，傳的是祖印。師父您今天繼承法嗣，繼承的是哪一位祖師？』師父說：『謝謝你這麼瞭解。』 有僧人問：『您在大雄山頂親自領受了佛旨，又在若耶溪邊為人指點迷津。學人我今天前來，請師父您也這樣開示。』師父說：『不必這樣。』 有僧人問：『眾多的僧人和官員都聚集在這裡，請師父您開示祖師西來的真意。』師父沒有回答。
【English Translation】 English version:
Everything is complete. Who can grasp the meaning? If you seek it externally, it becomes contrived. This old monk has long dwelt in the deep mountains, intending to conceal my inadequacy. Unexpectedly, today I have entered the gate of Wanshou (Longevity), which means I cannot conceal it. Since it cannot be concealed, let it be clearly revealed. I wonder, among you all, who has realized it first? If anyone has realized something, please come forward and share the news with everyone.' The Master remained silent for a long time. No one spoke. The Master said, 'You have been standing for a long time. Take care.' Zen Master Yongxi of Yunmen in Yuezhou Entering the hall for a Dharma talk. A monk asked, 'The elephant kings of the four seas are all gathered here. Please, Master, say a word about the meaning of the Patriarch's coming from the West.' The Master said, 'The assembly can bear witness for me.' The student monk said, 'The profound mystery is too lofty and difficult to understand. I beg your compassion to guide me.' The Master said, 'Compassion is useless for those who cannot understand.' A monk asked, 'What is the family style of the Master?' The Master said, 'Thank you for your inspection.' A monk asked, 'In the past, at Ling Mountain (Grdhrakuta), the Dragon Girl offered a pearl and immediately attained Buddhahood. I have no pearl to offer, what should I do?' The Master said, 'Do not deceive the assembly.' A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'This meaning is not small.' A monk asked, 'What is it like when the lion has not yet left the cave?' The Master said, 'Do not roar yet.' The student monk asked, 'What about after it leaves the cave?' The Master said, 'Step back.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Don't you know what it means?' The student monk asked, 'What is the meaning of the coming from the West?' The Master said, 'Thank you for understanding my words.' The Master also said, 'Just now, when I said to you 'don't understand', what did that mean? Was I blaming you, or was I not answering you? How do you intend to understand it? If you still don't understand, come and ask again tomorrow. Take care.' Entering the hall for a Dharma talk. A monk asked, 'Patriarchs have transmitted the Patriarchal Seal from generation to generation. Which Patriarch's Dharma successor are you today?' The Master said, 'Thank you for knowing so well.' A monk asked, 'You personally received the Buddha's decree on the summit of Great Hero Mountain (Mahavira) and pointed out the way on the banks of Ruoye Creek. I have come here today, please Master, enlighten me in the same way.' The Master said, 'There is no need to do so.' A monk asked, 'Many monks and officials are gathered here. Please, Master, expound on the meaning of the Patriarch's coming from the West.' The Master did not answer.
學云。雄嶺峰前親得底。若耶溪畔倍光輝 師云。適來作么生會。
問。如何是雲門為人一句 師云。一恁舉似人 學云。恁么即一言已播於寰中去也 師云。閑言語。
問。如何是秦望峰前為人一句 師云。分明記取。
問。如何是古佛徑路 師云。誰不履踐。
問。如何是學人休心息意處 師云。拗折拄杖得也未。
問。如何是迦葉門風 師云。喜得不墜。
問。如何是百味具足底句 師云。何啻百味。
問。心王出敕時如何 師云。更宣一遍看。
問。盲龜值浮木孔時如何 師云。未足為幸。
問。起滅不停時如何 師云。莫妄想 問。如何是學人得力處 師云。老僧亦承恩。
問。如何是透法身句 師云。方便作法身。
問。如何是不定句 師云。灼然疑殺人。
問。如何是決定義 師云。未可執著在。
天聖廣燈錄卷第二十七 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十八 ［宋碑］
杭州靈隱山玄本禪師
上堂。僧問。蚌含未剖時如何 師云。光從何來。
僧問。臨濟入門便喝。德山入門便棒。未審此意如何 師云。天晴不肯去。
問。如何
【現代漢語翻譯】 現代漢語譯本 學人問：在雄嶺峰前親自體會到了根本，在若耶溪畔更加光輝燦爛，這是什麼意思？ 師父說：你剛才怎麼理解的？ 學人問：什麼是雲門（Yunmen，禪宗祖師）為人說法的一句？ 師父說：一任你向人解說。 學人說：這樣說來，一句話已經傳遍天下。 師父說：多餘的話。 學人問：什麼是秦望峰前為人說法的一句？ 師父說：分明地記住。 學人問：什麼是古佛的路徑？ 師父說：誰沒有踐行過？ 學人問：什麼是學人停止心念和意念的地方？ 師父說：你折斷拄杖了嗎？（意指是否已放下依賴） 學人問：什麼是迦葉（Kasyapa，佛陀十大弟子之一）的門風？ 師父說：值得慶幸的是沒有衰落。 學人問：什麼是百味俱全的那一句？ 師父說：何止百味。 學人問：心王（指人的意識）發出敕令時如何？ 師父說：再宣讀一遍看看。 學人問：盲龜遇到浮木孔時如何？ 師父說：還不足以說是幸運。 學人問：生滅不停時如何？ 師父說：不要妄想。 學人問：什麼是學人得力的地方？ 師父說：老僧我也承受恩惠。 學人問：什麼是透法身（Dharmakaya，佛的法身）的那一句？ 師父說：方便地製造法身。 學人問：什麼是不定句？ 師父說：確實會讓人疑惑致死。 學人問：什麼是決定義？ 師父說：不可執著於此。 天聖廣燈錄卷第二十七 卍新續藏第 78 冊 No. 1553 天聖廣燈錄 天聖廣燈錄卷第二十八 ［宋碑］ 杭州靈隱山玄本禪師 上堂。僧人問：蚌含著珍珠尚未剖開時如何？ 師父說：光從哪裡來？ 僧人問：臨濟（Linji，禪宗大師）入門便喝，德山（Deshan，禪宗大師）入門便棒，不知這是什麼意思？ 師父說：天晴了還不肯走。 僧人問：如何是...
【English Translation】 English version A student asked: 'Before the peak of Xiongling (Xiongling, a mountain name), one personally attains the foundation; beside the Ruoye Stream (Ruoye Stream, a stream name), it shines even brighter. What does this mean?' The master said: 'How did you understand it just now?' A student asked: 'What is Yunmen's (Yunmen, a Chan master) one sentence for teaching people?' The master said: 'Just let you tell people.' The student said: 'In that case, one word has already spread throughout the world.' The master said: 'Idle talk.' A student asked: 'What is the one sentence for teaching people before Mount Qinwang (Mount Qinwang, a mountain name)?' The master said: 'Clearly remember it.' A student asked: 'What is the path of the ancient Buddhas?' The master said: 'Who does not tread it?' A student asked: 'Where is the place for students to stop their minds and thoughts?' The master said: 'Have you broken your staff yet? (implying whether one has let go of dependence)' A student asked: 'What is the style of Kasyapa (Kasyapa, one of the Buddha's ten great disciples)?' The master said: 'It is fortunate that it has not declined.' A student asked: 'What is the sentence that is complete with a hundred flavors?' The master said: 'More than a hundred flavors.' A student asked: 'What happens when the Mind King (referring to one's consciousness) issues an edict?' The master said: 'Read it again and see.' A student asked: 'What happens when a blind turtle encounters a floating log with a hole?' The master said: 'It is not enough to call it lucky.' A student asked: 'What happens when arising and ceasing do not stop?' The master said: 'Do not妄想(wangxiang, engage in delusional thinking).' A student asked: 'Where is the place where students gain strength?' The master said: 'This old monk also receives grace.' A student asked: 'What is the sentence that penetrates the Dharmakaya (Dharmakaya, the body of the Dharma)?' The master said: 'Expediently create a Dharmakaya.' A student asked: 'What is the indefinite sentence?' The master said: 'It will surely make people doubt to death.' A student asked: 'What is the definitive meaning?' The master said: 'It should not be clung to.' Tiansheng Guangdenglu, Volume 27 卍 New Continued Collection, Volume 78, No. 1553, Tiansheng Guangdenglu Tiansheng Guangdenglu, Volume 28 [Song Stele] Chan Master Xuanben of Lingyin Mountain in Hangzhou Ascending the Dharma Hall. A monk asked: 'What is it like when the clam contains the pearl but has not yet opened?' The master said: 'Where does the light come from?' A monk asked: 'Linji (Linji, a Chan master) shouts upon entering, and Deshan (Deshan, a Chan master) strikes with a stick upon entering. I wonder what this means?' The master said: 'It's sunny, but they still don't want to leave.' A monk asked: 'What is...'
是靈山境 師云。甚處觀不足。
師因見僧看經。問僧。看什麼經 僧無語 師乃有頌。
看經不識經 徒勞損眼睛 欲得不損眼 分明識取經
色空頌
堂堂色里無空相 皎皎空中絕色形 直下色空無一二 色號元來不我名
杭州靈隱山玄順庵主
師。蕭山人也。俗姓錢。幼投福州支提山了悟禪師出家受具。后入溫州雁蕩山卓庵。后止杭州靈隱寺。
師因離雁蕩。有頌。
浪宕閑吟下翠微 更無一法可思惟 有人問我出山意 藜杖頭挑破衲衣
因皈天竺山。
事事無能一不前 喜歸天竺過殘年 饑餐困睡無餘事 休說壺中別有天
師至祥符中復有偈云。
生也孰來 死也孰去 生死去來 是尋常事 多幻之方 電光相似 諸方亦然 我亦如是 本無言說 余今強舉 請便茶毗 更莫停止
師言訖。端坐而終。僧臘五十。俗壽七十。
福州支提山雍熙寺文翰禪師
明州人。于杭州靈隱山景德寺依了悟禪師出家。仍受心印。
師升座云。大眾。不假山僧露此機鋒。還有佛法繼祖轉法輪底道理么。若言無此道理。三世諸佛凈妙法輪成斷去始得。便有轉時不轉時。大眾若言有法
【現代漢語翻譯】 現代漢語譯本： 『是靈山境』，師父說：『什麼地方的觀看還不夠？』（靈山境：指佛陀說法的神聖之地，這裡指對真理的領悟）。
師父因為看見僧人看經書，問僧人：『看什麼經？』僧人無語。師父於是作了一首偈頌：
『看經不識經，徒勞損眼睛，欲得不損眼，分明識取經。』
（意思是：如果看經書卻不理解經書的真意，只是白白地損傷眼睛。想要不損傷眼睛，就要清楚明白地認識經書的真諦。）
《色空頌》
『堂堂色里無空相，皎皎空中絕色形，直下色空無一二，色號元來不我名。』
（意思是：在充滿現象的物質世界裡，並沒有一個獨立的『空』的相狀；在清澈空明的『空』中，也沒有一個實在的『色』的形體。直接體悟，『色』與『空』並非二元對立，『色』的名稱本來就不是我的真實名字。）
杭州靈隱山玄順庵主
師父是蕭山人，俗姓錢。年幼時在福州支提山跟隨了悟禪師出家並受具足戒。後來到溫州雁蕩山居住在簡陋的庵中。最後住在杭州靈隱寺。
師父因為離開雁蕩山，作了一首偈頌：
『浪宕閑吟下翠微，更無一法可思惟，有人問我出山意，藜杖頭挑破衲衣。』
（意思是：隨意吟唱著走下翠綠的山坡，心中再沒有一種固定的法可以去思量。如果有人問我出山的用意，那就是用藜杖挑著破舊的僧衣，隨遇而安。）
因為歸隱天竺山。
『事事無能一不前，喜歸天竺過殘年，饑餐困睡無餘事，休說壺中別有天。』
（意思是：事事都顯得無能為力，沒有一件能趕在人前，高興地回到天竺山度過殘年。飢餓了就吃飯，睏倦了就睡覺，沒有其他的事情，不要說壺中另有洞天。）
師父在祥符年間又有一首偈語說：
『生也孰來，死也孰去，生死去來，是尋常事，多幻之方，電光相似，諸方亦然，我亦如是，本無言說，余今強舉，請便茶毗，更莫停止。』
（意思是：生從何來？死往何去？生生死死，來來去去，都是尋常的事情。世間的種種幻象，如同閃電般短暫。各個地方都是這樣，我也是這樣。本來沒有什麼可以言說的，我現在勉強說出這些，請儘快火化我的遺體，不要停頓。）
師父說完，端坐而終。僧臘五十年，世壽七十歲。
福州支提山雍熙寺文翰禪師
是明州人，在杭州靈隱山景德寺依止了悟禪師出家，並接受了心印。
師父升座說法時說：『各位，不必我來顯露這些機鋒，還有沒有佛法能夠繼承祖師的衣缽，轉動法輪的道理呢？如果說沒有這個道理，那麼三世諸佛清凈微妙的法輪就會斷絕了。這樣就會有轉動的時候和不轉動的時候。各位如果說有法』
English version: 『It is Lingshan Realm,』 the Master said, 『What aspect of observation is insufficient?』 (Lingshan Realm: refers to the sacred place where the Buddha preached, here it means the understanding of truth).
The Master saw a monk reading a sutra and asked, 『What sutra are you reading?』 The monk was silent. The Master then composed a verse:
『Reading sutras without understanding them, is a futile waste of eyesight; if you wish to not harm your eyes, clearly recognize the sutra』s meaning.』
(Meaning: If you read sutras but do not understand their true meaning, you are simply wasting your eyesight. If you want to avoid harming your eyes, you must clearly and understand the true essence of the sutras.)
Ode on Form and Emptiness
『In magnificent form, there is no aspect of emptiness; in radiant emptiness, there is no form; directly realizing form and emptiness are not two; the name of form was never truly mine.』
(Meaning: In the phenomenal world full of appearances, there is no independent aspect of 'emptiness'; in the clear and bright 'emptiness', there is no real form of 'form'. Directly realizing that 'form' and 'emptiness' are not dualistic, the name of 'form' was never my true name.)
Abbot Xuanshun of Lingyin Mountain, Hangzhou
The Master was from Xiaoshan, with the surname Qian. As a child, he became a monk at Zhiti Mountain in Fuzhou under Chan Master Liaowu and received full ordination. Later, he resided in a simple hermitage on Yandang Mountain in Wenzhou. Finally, he stayed at Lingyin Temple in Hangzhou.
When the Master left Yandang Mountain, he composed a verse:
『Wandering and chanting leisurely down the verdant slope, there is no longer any fixed dharma to contemplate; if someone asks me the reason for leaving the mountain, it is to carry my tattered robe on a staff, content with whatever comes.』
(Meaning: Casually chanting as I walk down the green hillside, there is no longer any fixed dharma to contemplate. If someone asks me the reason for leaving the mountain, it is simply to carry my worn-out monk's robe on a staff, being content with whatever comes my way.)
Because he retired to Tianzhu Mountain.
『In everything, I am incapable and lag behind; I am happy to return to Tianzhu to spend my remaining years; eating when hungry, sleeping when tired, there is nothing else to do; do not speak of another heaven within the pot.』
(Meaning: In everything, I seem incapable and always lag behind; I am happy to return to Tianzhu Mountain to spend my remaining years. Eating when hungry, sleeping when tired, there is nothing else to do; do not speak of another heaven within the pot.)
During the Xiangfu era, the Master also had a verse:
『From where does birth come? Where does death go? Birth and death, coming and going, are common occurrences; the many illusions are like lightning; all places are like this, and so am I; originally there is nothing to say, but I now force myself to speak; please cremate me quickly, do not delay.』
(Meaning: From where does birth come? Where does death go? Birth and death, coming and going, are common occurrences. The many illusions of the world are as fleeting as lightning. All places are like this, and so am I. Originally there is nothing to say, but I now force myself to speak; please cremate my remains quickly, do not delay.)
After the Master finished speaking, he sat in meditation and passed away. He had been a monk for fifty years and lived to the age of seventy.
Chan Master Wenhan of Yongxi Temple, Zhiti Mountain, Fuzhou
Was from Mingzhou. He became a monk at Jingde Temple on Lingyin Mountain in Hangzhou under Chan Master Liaowu and received the mind seal.
When the Master ascended the seat to preach, he said, 『Everyone, there is no need for me to reveal these subtle points. Is there any dharma that can inherit the ancestral robe and turn the Dharma wheel? If you say there is no such principle, then the pure and wonderful Dharma wheel of the Buddhas of the three worlds will be cut off. Thus, there will be times when it turns and times when it does not turn. If you say there is a dharma』
【English Translation】 English version: 『It is Lingshan Realm,』 the Master said, 『What aspect of observation is insufficient?』 (Lingshan Realm: refers to the sacred place where the Buddha preached, here it means the understanding of truth).
The Master saw a monk reading a sutra and asked, 『What sutra are you reading?』 The monk was silent. The Master then composed a verse:
『Reading sutras without understanding them, is a futile waste of eyesight; if you wish to not harm your eyes, clearly recognize the sutra』s meaning.』
(Meaning: If you read sutras but do not understand their true meaning, you are simply wasting your eyesight. If you want to avoid harming your eyes, you must clearly and understand the true essence of the sutras.)
Ode on Form and Emptiness
『In magnificent form, there is no aspect of emptiness; in radiant emptiness, there is no form; directly realizing form and emptiness are not two; the name of form was never truly mine.』
(Meaning: In the phenomenal world full of appearances, there is no independent aspect of 'emptiness'; in the clear and bright 'emptiness', there is no real form of 'form'. Directly realizing that 'form' and 'emptiness' are not dualistic, the name of 'form' was never my true name.)
Abbot Xuanshun of Lingyin Mountain, Hangzhou
The Master was from Xiaoshan, with the surname Qian. As a child, he became a monk at Zhiti Mountain in Fuzhou under Chan Master Liaowu and received full ordination. Later, he resided in a simple hermitage on Yandang Mountain in Wenzhou. Finally, he stayed at Lingyin Temple in Hangzhou.
When the Master left Yandang Mountain, he composed a verse:
『Wandering and chanting leisurely down the verdant slope, there is no longer any fixed dharma to contemplate; if someone asks me the reason for leaving the mountain, it is to carry my tattered robe on a staff, content with whatever comes.』
(Meaning: Casually chanting as I walk down the green hillside, there is no longer any fixed dharma to contemplate. If someone asks me the reason for leaving the mountain, it is simply to carry my worn-out monk's robe on a staff, being content with whatever comes my way.)
Because he retired to Tianzhu Mountain.
『In everything, I am incapable and lag behind; I am happy to return to Tianzhu to spend my remaining years; eating when hungry, sleeping when tired, there is nothing else to do; do not speak of another heaven within the pot.』
(Meaning: In everything, I seem incapable and always lag behind; I am happy to return to Tianzhu Mountain to spend my remaining years. Eating when hungry, sleeping when tired, there is nothing else to do; do not speak of another heaven within the pot.)
During the Xiangfu era, the Master also had a verse:
『From where does birth come? Where does death go? Birth and death, coming and going, are common occurrences; the many illusions are like lightning; all places are like this, and so am I; originally there is nothing to say, but I now force myself to speak; please cremate me quickly, do not delay.』
(Meaning: From where does birth come? Where does death go? Birth and death, coming and going, are common occurrences. The many illusions of the world are as fleeting as lightning. All places are like this, and so am I. Originally there is nothing to say, but I now force myself to speak; please cremate my remains quickly, do not delay.)
After the Master finished speaking, he sat in meditation and passed away. He had been a monk for fifty years and lived to the age of seventy.
Chan Master Wenhan of Yongxi Temple, Zhiti Mountain, Fuzhou
Was from Mingzhou. He became a monk at Jingde Temple on Lingyin Mountain in Hangzhou under Chan Master Liaowu and received the mind seal.
When the Master ascended the seat to preach, he said, 『Everyone, there is no need for me to reveal these subtle points. Is there any dharma that can inherit the ancestral robe and turn the Dharma wheel? If you say there is no such principle, then the pure and wonderful Dharma wheel of the Buddhas of the three worlds will be cut off. Thus, there will be times when it turns and times when it does not turn. If you say there is a dharma』
輪常轉底道理。今日何假山僧更升此座轉此法輪。便成二頭三首。為什麼如此。只如十方世界。四時運轉。八節推遷。物象產生。日月輪照。乃至風飄雨潤。火熱冰寒。三界綿綿。四生浩浩。為復是世間法。為復是有為法。無為法。是轉輪法。還有甄別得么。若未能甄別得。山僧敢為決疑。
時有僧問。堯云舜日陽和景。祖風何似國風清 師云。可謂赴汝此問 學云。天人群生類。皆承此恩力 師云。且莫錯定當。
問。高臥煙霞藏密旨。修心滅智等寒灰。今朝既赴群生請。少室之機望直垂 師云。大眾見汝問 學云。謝師指示 師云。且喜沒交涉。
問。昔日靈山一會。迦葉親聞。今日支提一會。誰人得聞 師云。誰人不聞 學云。恁么則見聞之者。頓悟無生也 師云。莫妄想。
問。慈雲普潤三千界。利人一句望師垂 師云。汝瞌睡作么 僧乃畫一圓相拓呈 師云。莫鬼怪 學云。如此之機。師如何接 師便打。
臺州天臺山般若寺從進禪師
上堂。有僧問。佛未出世時。還有佛法也無 師云。有 進云。如何是佛未出世時佛法 師云。是汝問底 進云。既有。又用佛出世作什麼 師云。莫為不孝之子。
問。承先德有言。清虛之理。畢竟無身。未審此意如何 師云
【現代漢語翻譯】 現代漢語譯本：
輪常運轉的道理。今天為何還要山僧我再次登上這個座位來轉動法輪（Dharmacakra，佛法之輪）。這豈不是變成了二頭三首（指畫蛇添足，多此一舉）？為什麼會這樣呢？就像這十方世界，四季運轉，八節推移，萬物產生，日月照耀，乃至風飄雨潤，火熱冰寒，三界（欲界、色界、無色界）綿延不絕，四生（胎生、卵生、濕生、化生）浩浩蕩蕩。這到底是世間法，還是有為法、無為法？是轉輪之法嗎？你們能夠分辨得清楚嗎？如果不能分辨清楚，山僧我願意為你們決斷疑惑。
當時有僧人問：『堯帝的祥雲，舜帝的麗日，一片陽和的景象，祖師的禪風又像什麼，才能使國家風氣清明？』 師父回答：『可以說我正等著你來問這個問題。』 學僧說：『天人以及一切眾生，都承受著這恩德的力量。』 師父說：『暫且不要妄下定論。』
問：『高臥于煙霞之中，隱藏著精深的旨意，修心滅智，如同心如死灰。今天既然應群生的邀請而來，希望少室山的禪機能夠直接垂示。』 師父說：『大眾都聽見你問了。』 學僧說：『感謝師父指示。』 師父說：『可喜的是，根本沒有交涉。』
問：『昔日靈山法會上，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）親自聽聞佛法。今天支提山法會上，誰人能夠得聞佛法？』 師父說：『誰人不能聽聞？』 學僧說：『這樣說來，聽聞佛法的人，就能頓悟無生之理了。』 師父說：『不要妄想。』
問：『慈雲普遍潤澤三千大千世界，希望師父垂示一句利益眾生的話。』 師父說：『你打瞌睡做什麼？』 僧人於是畫了一個圓相（佛教術語，象徵圓滿的佛性）呈上。 師父說：『不要裝神弄鬼。』 學僧說：『像這樣的禪機，師父您如何接應？』 師父便打了他。
臺州天臺山般若寺從進禪師
上堂說法。有僧人問：『佛未出世的時候，還有佛法嗎？』 師父說：『有。』 僧人問：『如何是佛未出世時的佛法？』 師父說：『就是你問的這個。』 僧人問：『既然有佛法，又用佛出世做什麼？』 師父說：『不要做不孝之子。』
問：『承蒙先德有言，清虛的道理，畢竟沒有身相。不知道這個意思是什麼？』 師父說：
【English Translation】 English version:
The principle of the constant turning of the wheel. Why should this mountain monk ascend this seat again today to turn the Dharma wheel (Dharmacakra)? Wouldn't that be like adding legs to a snake (doing something superfluous)? Why is that so? Just like the ten directions of the world, the four seasons revolve, the eight nodes shift, all things are generated, the sun and moon shine, and even the wind blows and rain moistens, fire is hot and ice is cold, the three realms (desire realm, form realm, formless realm) stretch endlessly, and the four births (womb-born, egg-born, moisture-born, transformation-born) are vast. Is this worldly dharma, or conditioned dharma, or unconditioned dharma? Is it the dharma of turning the wheel? Can you distinguish it clearly? If you cannot distinguish it clearly, this mountain monk is willing to resolve your doubts.
At that time, a monk asked, 'The auspicious clouds of Yao, the bright sun of Shun, a scene of yang harmony, what is the Zen style of the patriarch like, to make the national atmosphere clear?' The master replied, 'It can be said that I am waiting for you to ask this question.' The student monk said, 'Heaven, humans, and all living beings all receive the power of this grace.' The master said, 'Don't make a hasty conclusion.'
Asked: 'Sleeping high in the misty clouds, hiding profound meanings, cultivating the mind and extinguishing wisdom, like cold ashes. Now that I have come at the invitation of all beings, I hope that the Zen opportunity of Shaoshi Mountain can be directly revealed.' The master said, 'The assembly has heard you ask.' The student monk said, 'Thank you, Master, for the instruction.' The master said, 'Fortunately, there is no involvement.'
Asked: 'In the past, at the assembly on Vulture Peak (Grdhakuta), Kāśyapa (Mahākāśyapa, one of the ten major disciples of the Buddha, known for his ascetic practices) personally heard the Dharma. Today, at the assembly on Zhiti Mountain, who can hear the Dharma?' The master said, 'Who cannot hear?' The student monk said, 'In that case, those who hear the Dharma can suddenly realize the principle of non-birth.' The master said, 'Don't fantasize.'
Asked: 'Compassionate clouds universally moisten the three thousand great thousand worlds, hoping that the master will impart a sentence that benefits sentient beings.' The master said, 'Why are you dozing off?' The monk then drew a circle (a Buddhist term symbolizing the perfect Buddha-nature) and presented it. The master said, 'Don't play tricks.' The student monk said, 'How does the master respond to such a Zen opportunity?' The master then hit him.
Chan Master Congjin of Prajna Temple on Tiantai Mountain in Taizhou
Ascended the hall to preach. A monk asked, 'When the Buddha had not yet appeared in the world, was there still Buddha-dharma?' The master said, 'Yes.' The monk asked, 'What is the Buddha-dharma when the Buddha had not yet appeared in the world?' The master said, 'It is what you are asking.' The monk asked, 'Since there is Buddha-dharma, what is the use of the Buddha appearing in the world?' The master said, 'Don't be an unfilial son.'
Asked: 'I have heard from the former worthies that the principle of pure emptiness ultimately has no form. I wonder what this means?' The master said:
。大似虛空釘橛 進云。虛空是橛又如何 師云。良藥只救有命人。
師乃示眾云。後進初心。無妨東問西問。忽於一言半句下得個發明處。便不辜負出家行腳。他古人亦如此。或得一言半句便休去。或筑著廅著便歇去。然雖如此。猶未是大丈夫在。直饒不於一言半句下便會得。亦未必不是大丈夫在。何以故。言前體道。未是通人。句從投機。還非達者。只如道言前體道。未是通人。句后投機。還非達者。作么生便得恰好去。者個喚作玄中別唱。格外高談。須是恁么人。方構恁么事。若未是恁么人。不如且於隨宜方便中討個會處好。珍重。
僧問。諸佛為一大事因緣出現於世。師今出世當爲何事 師云。待出世時來向汝道。
問。古澗寒泉時如何 師云。切忌飲著 進云。飲者如何 師云。喪卻性命。
問。萬里無寸草。何處放白牛 師云。萬里無寸草。未是放牛處 進云。未審什麼處是放牛處 師云。問取石人去。
問。學人未達自心。未明諸法。乞師方便指迷津 師云。自心即且致。指何為諸法 進云。恁么則心法無二去也 師云。三四五。
問。如何是祖師西來意 師云。又見一華開 進云。學人不會 師云。結果自然成。
問。眾盲摸象。各說異端。如何是真像
【現代漢語翻譯】 現代漢語譯本：
『大似虛空釘橛』，（僧人）進而言，『虛空是橛又如何？』 師（禪師）說：『良藥只救有命人。』 師於是向大眾開示說：『後來的初學者，不妨東問西問。如果在某句話或半句話下有所領悟，便不辜負出家行腳。古人也是這樣，或者從一句話半句話中就領悟而停止，或者遇到阻礙就停下來。』 然而即使如此，還算不上大丈夫。即使不是從一句話半句話中領悟，也未必不是大丈夫。為什麼呢？在言語之前體悟道，還不是通達的人；從投機取巧中得來的句子，還不是真正領悟的人。』 就像說『在言語之前體悟道，還不是通達的人；在句子之後投機取巧，還不是真正領悟的人』，怎樣才能恰到好處呢？這叫做玄妙中的別樣唱法，格外高深的談論。必須是這樣的人，才能做這樣的事。如果還不是這樣的人，不如在隨宜方便中尋找領悟之處為好。珍重！』 僧人問：『諸佛爲了一大事因緣出現於世，師父您現在出世是爲了什麼事？』 師父說：『等出世的時候再告訴你。』 問：『古澗寒泉時如何？』 師父說：『切忌飲著。』 （僧人）進而言：『飲者如何？』 師父說：『喪卻性命。』 問：『萬里無寸草，何處放白牛？』 師父說：『萬里無寸草，還不是放牛的地方。』 （僧人）進而言：『不知什麼地方是放牛的地方？』 師父說：『去問石人吧。』 問：『學人未達自心，未明諸法，乞求師父方便指點迷津。』 師父說：『自心暫且放下，你說的諸法是指什麼？』 （僧人）進而言：『這樣說來，心和法就沒有分別了？』 師父說：『三四五。』 問：『如何是祖師西來意？』 師父說：『又見一華開。』 （僧人）進而言：『學人不會。』 師父說：『結果自然成。』 問：『眾盲摸象，各說異端，如何是真象？』
【English Translation】 English version:
'Like driving a stake into empty space.' The (monk) continued, 'If empty space is the stake, then what?' The Master (Zen master) said, 'Good medicine only saves those who are alive.' The Master then addressed the assembly, saying, 'Newcomers should feel free to ask questions from all directions. If you suddenly gain insight from a word or half a phrase, then you will not have wasted your time leaving home and traveling. The ancients were also like this; some attained enlightenment and stopped after a word or half a phrase, while others stopped when they encountered obstacles.' However, even so, they still cannot be considered great individuals. Even if one does not attain enlightenment from a word or half a phrase, it does not necessarily mean that one is not a great individual. Why? To embody the Tao before words is not yet to be a person of thorough understanding; phrases derived from opportunism are still not those of true realization. Just as it is said, 'To embody the Tao before words is not yet to be a person of thorough understanding; to be opportunistic after phrases is still not one of true realization,' how can one achieve just the right balance? This is called a special chant within the mysterious, an exceptionally lofty discussion. It must be such a person who can accomplish such a thing. If one is not yet such a person, it is better to seek a place of understanding within expedient means. Treasure this!' A monk asked, 'The Buddhas appear in the world for a great and important reason. What is the reason for your appearance in the world, Master?' The Master said, 'I will tell you when the time of my appearance comes.' Asked, 'What about the cold spring in an ancient ravine?' The Master said, 'Absolutely avoid drinking it.' The (monk) continued, 'What about those who drink it?' The Master said, 'They will lose their lives.' Asked, 'Ten thousand miles without a blade of grass, where can the white ox be released?' The Master said, 'Ten thousand miles without a blade of grass is not yet a place to release the ox.' The (monk) continued, 'May I ask, what place is the place to release the ox?' The Master said, 'Go ask the stone man.' Asked, 'The student has not yet realized his own mind and has not understood all dharmas. I beg the Master to provide expedient guidance to point out the way.' The Master said, 'Let's put aside your own mind for now. What do you mean by all dharmas?' The (monk) continued, 'In that case, are mind and dharma not two?' The Master said, 'Three, four, five.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Again, I see a flower blooming.' The (monk) continued, 'This student does not understand.' The Master said, 'The result will naturally come to fruition.' Asked, 'A group of blind men touch an elephant, each describing a different aspect. What is the true elephant?'
師云。開眼著 進云。恁么則得見真像也 師云。猶亂摸在。
問。如何是龍濟潭裡龍 師云。不在碧波中 進云。未審在什麼處 師云。卻歸潭裡去。
師又云。伊問龍濟潭裡龍。向伊道不在碧波中。且道在什麼處。還見么。諸上座。若是識龍人。一見便休心。珍重。
顯道偈
道本絕言 奇哉淵曠 橐籥天地 包含萬家 生乎人倫 其用彌廣 休曰無根 勿稱有狀 水底之月 山谷之響 夫曰真虛 皆為妄想
諸法各住位偈
諸法各住位 是名真實義 真實義者何 無我無我所 我所法既無 有無皆遠離 由斯絕見聞 眼界耳界異 色象及音聲 沙界元周備 物我甚分明 師子真遊戲
送遊方禪人
祖堂曾立雪 飛錫更無求 一句分明了 諸方自在游 洞庭看遠水 廬岳過殘秋 人問忘機事 唯言到九州
牧童頌
肥壯白牛攀角上 水村騎過曉煙微 滿原青草從閑放 歌向春風和者稀
漁父頌
世上如麻事不牽 逍遙只在水中天 金鱗得了忘垂釣 一葉輕舟看月眠
越州清化山寶壽院志超禪師
錢塘人也。俗姓董。弱冠出家受具。至閩中西明室得旨。
【現代漢語翻譯】 現代漢語譯本 師父說：『睜開你的眼睛看！』 學僧問道：『這樣就能見到真實的景象了嗎？』 師父說：『你仍然在盲目摸索。』
學僧問：『什麼是龍濟潭裡的龍？』（龍濟潭：地名；龍：佛教中具有神力的生物） 師父說：『不在碧波之中。』 學僧追問：『那麼它在哪裡呢？』 師父說：『卻又回到潭裡去了。』
師父又說：『他問我龍濟潭裡的龍，我告訴他不在碧波之中。那麼，你們說說它在哪裡？你們看見了嗎？各位禪者，如果你們是識龍之人，一見便應放下一切。』 珍重！
顯道偈 道原本就超越言語，多麼奇妙而深遠！ 道如同風箱鼓動天地，包容萬物。 道產生於人倫之中，它的作用更加廣泛。 不要說它沒有根源，也不要說它有形狀。 它如同水底的月亮，山谷的迴響。 如果說它是真或虛，那都是虛妄的想像。
諸法各住位偈 諸法各自安住于自己的位置，這才是真正的意義。 真正的意義是什麼呢？ 沒有『我』，也沒有『我所擁有』。 『我所擁有』的法既然不存在，那麼有和無都應遠離。 因此，超越了見聞。 眼界和耳界是不同的， 色相和音聲， 在沙界中原本就周全完備。 物與我之間非常分明， 師子（獅子，比喻佛的威猛）才是真正的遊戲。
送遊方禪人 你曾在祖師的禪堂里立雪求法， 現在雲遊四方，不再有任何追求。 一句話如果能夠分明了悟， 就能在各地自在遊歷。 在洞庭湖觀看遠方的水， 在廬山度過殘秋。 如果有人問你忘卻機心的事情， 就告訴他們你到了九州各地。
牧童頌 肥壯的白牛被牧童拉著牛角， 穿過水村，清晨的煙霧還很淡薄。 遼闊的原野上，青草茂盛，任牛自由自在地吃草， 歌唱著春風，但很少有人應和。
漁父頌 世上的紛紛擾擾的事情不再牽絆我， 逍遙自在地生活在水中的天空。 金色的魚兒已經捕獲，忘記了垂釣， 獨自躺在一葉輕舟上，看著月亮入眠。
越州清化山寶壽院志超禪師 是錢塘人，俗姓董。 年輕時出家受具足戒。 到閩中西明室領悟了佛法宗旨。
【English Translation】 English version The Master said, 'Open your eyes and look!' A monk asked, 'In that way, can one see the true form?' The Master said, 'You are still groping blindly.'
A monk asked, 'What is the dragon in Longji Pond?' (Longji Pond: place name; Dragon: a creature with supernatural power in Buddhism) The Master said, 'It is not in the blue waves.' The monk pressed, 'Then where is it?' The Master said, 'It has returned to the pond.'
The Master further said, 'He asked me about the dragon in Longji Pond, and I told him it is not in the blue waves. Then, tell me, where is it? Have you seen it? Fellow practitioners, if you are dragon-recognizers, you should let go of everything upon seeing it.' Treasure this!
Verse on Manifesting the Way The Way is fundamentally beyond words, how wondrous and profound! The Way is like bellows stirring heaven and earth, encompassing all things. The Way arises within human relationships, its function even more vast. Do not say it has no roots, nor say it has a form. It is like the moon in the water, the echo in the valley. To say it is true or false, all are deluded thoughts.
Verse on Each Dharma Abiding in Its Position Each dharma abides in its own position, this is called the true meaning. What is the true meaning? There is no 'I,' nor is there 'what I possess.' Since the dharmas 'what I possess' do not exist, then both existence and non-existence should be abandoned. Therefore, it transcends seeing and hearing. The realm of the eye and the realm of the ear are different, forms and sounds, are originally completely prepared in the sand-realm. The distinction between things and self is very clear, the lion (metaphor for the Buddha's power) is truly playing.
Sending Off a Wandering Monk You once stood in the snow in the ancestral hall seeking the Dharma, now you wander in all directions, no longer having any pursuit. If one sentence can be clearly understood, then one can freely travel in all places. At Dongting Lake, watch the distant water, at Mount Lu, pass the late autumn. If someone asks you about forgetting scheming thoughts, tell them you have been to all parts of China.
Song of the Cowherd The fat white cow is led by the cowherd holding its horn, passing through the water village, the morning mist is still thin. In the vast field, the green grass is lush, letting the cow freely graze, singing to the spring breeze, but few respond.
Song of the Fisherman The affairs of the world no longer entangle me, living freely in the sky of the water. The golden fish has been caught, forgetting the fishing, lying alone on a light boat, watching the moon sleep.
Zen Master Zhichao of Baoshou Temple on Qinghua Mountain in Yuezhou Was a native of Qiantang, with the surname Dong. He left home and received full ordination at a young age. He attained the essence of the Dharma in the Ximing Room in Minzhong.
后住清化山。
師開堂日。僧問。如何是佛 師云。你是什麼人 進云。莫祇者個便是也無 師云。是即勿交涉。
問。聲色二字如何除得 師云。你喚什麼作聲色 進云。爭柰即今何 師云。即今有什麼。
師又云。我宗無語句。亦無一法與人。設有言說。俱非真實。大眾。只如真實底事作么生。還有人舉得么。出來對眾舉看。山僧為你證明。還有么。若無。久立。珍重。
漳州法濟禪院海蟾禪師
俗姓陳。泉州人也。幼年行腳。遇泉州西明清錫禪師。一言相契。后住漳州法濟禪院。
師升座云。靈山會上。百萬億眾。唯有迦葉一人得親聞。今日一會。不異靈山。且道還有親聞者也無。若有親聞者。便能續佛壽命。令法久住。為苦海之舟航。作昏衢之日月。若未能親聞。何殊當時退席之眾。只如聞與未聞。且作么生會。為復是耳聞。為復是眼見。若是耳聞。誰人聞。若是眼見。何者是見。何不恁么體究。眾中還有問事底么。出來道看。
時有僧問。君王出世。四海澄清。未審法王出世。有何拯濟 師云。汝作么生會君王出世 進云。法王出世無他事。道合君王贊大平 師云。莫取口頭著到。
問。若以無言說。又沒世尊言教。若以有說。恐漏泄祖師西來。去此二
【現代漢語翻譯】 現代漢語譯本 后居住在清化山。
禪師開堂說法時，有僧人問道：『什麼是佛？』禪師說：『你是什麼人？』僧人進一步問：『莫非就是這個便是嗎？』禪師說：『若是這樣理解，那就毫不相干了。』
有僧人問：『聲色二字如何去除？』禪師說：『你把什麼叫做聲色？』僧人進一步說：『奈何現在就是這樣。』禪師說：『現在有什麼？』
禪師又說：『我宗門沒有固定的語句，也沒有一法可以給人。即使有言語表達，也並非真實。』大眾，就像真實的事情該如何是好？有人能舉出一個例子嗎？出來當衆舉出一個看看。我來為你證明。還有人嗎？如果沒有，我就不再久站了。珍重。』
漳州法濟禪院海蟾禪師
俗家姓陳，是泉州人。年輕時四處遊歷參學，遇到泉州西明清錫禪師，一句話就彼此契合。後來住在漳州法濟禪院。
禪師升座說法：『靈山法會上，百萬億大眾，只有迦葉（Mahākāśyapa）一人得到親自聽聞佛法。今天這個法會，不異於靈山法會。那麼，有沒有親自聽聞佛法的人呢？』如果有親自聽聞佛法的人，就能延續佛的壽命，使佛法長久住世，成為苦海中的舟船，成為昏暗道路上的日月。如果不能親自聽聞佛法，那和當時退席的大眾有什麼區別？就像聽聞與未聽聞，應該如何理解？是耳朵聽到的，還是眼睛看到的？如果是耳朵聽到的，是誰在聽？如果是眼睛看到的，什麼才是見？為什麼不這樣去體會探究？大眾中還有要提問的嗎？出來說說看。
當時有僧人問道：『君王出世，四海澄清。請問法王出世，有什麼救濟？』禪師說：『你如何理解君王出世？』僧人進一步說：『法王出世沒有什麼特別的，道理與君王相合，讚頌太平盛世。』禪師說：『不要只在口頭上說。』
有僧人問：『如果不用言語表達，又沒有世尊的言教，如果用言語表達，又恐怕泄露了祖師西來的秘密。』這兩種說法都...
【English Translation】 English version Later, he resided at Qinghua Mountain.
One day, when the Master opened his hall, a monk asked, 'What is Buddha?' The Master said, 'What kind of person are you?' The monk further asked, 'Could it be just this?' The Master said, 'If that's how you understand it, then it's completely irrelevant.'
A monk asked, 'How can the two words 'sound' and 'form' be eliminated?' The Master said, 'What do you call 'sound' and 'form'?' The monk further said, 'What about the present moment?' The Master said, 'What is there in the present moment?'
The Master also said, 'My school has no fixed phrases, nor does it have a single dharma to give to people. Even if there are verbal expressions, they are not real.' 'Everyone, how should we deal with the matter of reality?' Is there anyone who can give an example? Come out and give an example in front of everyone. I will prove it for you. Is there anyone? If not, I will not stand here any longer. Farewell.'
Chan Master Haichan of Faji Chan Monastery in Zhangzhou
His secular surname was Chen, and he was from Quanzhou. In his youth, he traveled around to study, and he met Chan Master Qingxi of Ximing Monastery in Quanzhou. They were in accord with each other with just one sentence. Later, he resided at Faji Chan Monastery in Zhangzhou.
The Master ascended the seat and said, 'At the assembly on Vulture Peak (Grdhakuta), among the millions of billions of people, only Mahākāśyapa (迦葉) personally heard the Buddha's teachings. Today's assembly is no different from the assembly on Vulture Peak. So, is there anyone who has personally heard the Dharma?' If there is someone who has personally heard the Dharma, they can prolong the Buddha's life, make the Dharma abide for a long time, become a boat in the sea of suffering, and become the sun and moon in the dark road. If one cannot personally hear the Dharma, what is the difference from the crowd who withdrew at that time? Just like hearing and not hearing, how should we understand it? Is it heard by the ear, or is it seen by the eye? If it is heard by the ear, who is hearing? If it is seen by the eye, what is seeing? Why not investigate and explore in this way? Is there anyone in the assembly who wants to ask questions? Come out and speak.'
At that time, a monk asked, 'When a king appears in the world, the four seas are clear. May I ask, when the Dharma King appears in the world, what salvation is there?' The Master said, 'How do you understand the appearance of a king?' The monk further said, 'The appearance of the Dharma King is nothing special; the principle is in accordance with the king, praising the great peace.' The Master said, 'Don't just talk about it.'
A monk asked, 'If we don't use words, and there are no teachings of the World Honored One, if we use words, we are afraid of revealing the secret of the Patriarch's coming from the West.' Both of these statements are...
途。師意如何 師云。總是汝恁么道。
問。雲臺延慶已聽指迷。今日漳城望垂提耳 師云。汝試舉雲臺延慶看 進云。今日漳城豈無方便 師云。適來豈是責汝 進云。兩處迷從歸坦道。一輪寶月又騰輝 師云。是何言歟。
上堂。僧問。如何是古佛心 師云。只如今。
師云。三世諸佛．六代祖師。亦未曾與仁者暫時離隔。莫不長垂恩德。左提右挈。仁者未必不依而行之。作么生違背得他恩德。如閻浮提。日出扶桑。大地眾生。有情無情。盡承光輝。所有一切種種事業皆在光影。古人也說。如魚在水。如鳥飛空。乃至揚鬣掉尾。升高自下。還解離得濕性空體也無。若離得濕性空體。向什麼處安身立命。何不恁么體究取。知恩者少。負恩者多。奉勸上座。且知恩好。珍重。
僧問。承和尚有言。直道便休去。亦是祖師來后。未審如今便休去。什麼處是祖師來后 師云。道上座不先陀得么 進云。恁么即親見祖師也 師云。大眾總見汝 進云。祖師未來時。此道有誰知 師云。不通道 進云。凡聖不曾異。絲髮更無差 師云。休去得也。
問。承教有言。見聞為種。八難超十地之階。如何是見聞為種 師撫掌一下 進云。如何是八難超十地之階 師云。汝適來作么生會。
漳州
【現代漢語翻譯】 現代漢語譯本：
問：途（道路，方法）。師父您意下如何？師父說：『總是你這麼說。』 問：雲臺延慶已經聽聞指迷（指點迷津），今日漳城希望您能提耳（教誨）。師父說：『你試著說說雲臺延慶。』（僧人）進言：『今日漳城難道沒有方便（法門）嗎？』師父說：『剛才難道是在責備你嗎？』（僧人）進言：『兩處迷途從此歸於坦途，一輪寶月又放出光輝。』師父說：『這是什麼話？』 上堂說法。僧人問：『如何是古佛心（古佛之心）？』師父說：『就是現在。』 師父說：『三世諸佛（過去、現在、未來一切諸佛）、六代祖師（禪宗自達摩以來的六位祖師），也未曾與你們暫時分離隔斷，無不長久地施予恩德，左提右挈（比喻慇勤照顧）。你們未必不依著這些恩德而行事，怎麼能違揹他們的恩德呢？比如閻浮提（我們所居住的這個世界），太陽從扶桑升起，大地眾生，有情無情，都承受著陽光的光輝，所有一切種種事業都在光影之中。古人也說，如魚在水，如鳥飛空，乃至揚鬣掉尾（魚擺動魚鰭和尾巴），升高自下（鳥兒或魚兒的各種動作），還能脫離得了濕性空體（水的濕潤和天空的空曠）嗎？如果脫離得了濕性空體，向什麼地方安身立命？為何不這樣去體會探究呢？知恩的人少，負恩的人多。奉勸各位上座，還是知恩的好。珍重。』 僧人問：『承蒙和尚您說過，直截了當便休去（停止），這也是祖師來后（的事情）。請問如今便休去，什麼地方是祖師來后？』師父說：『難道上座你不先陀（明白）嗎？』（僧人）進言：『這麼說就是親見祖師了。』師父說：『大眾都看見你了。』（僧人）進言：『祖師未來時，此道有誰知？』師父說：『不相通道。』（僧人）進言：『凡聖不曾異，絲髮更無差。』師父說：『休去得也（可以停止了）。』 問：承蒙教誨說，見聞為種（見聞是種子），八難超十地之階（超越八難，達到十地菩薩的境界）。如何是見聞為種？師父拍了一下手掌。（僧人）進言：『如何是八難超十地之階？』師父說：『你剛才怎麼理解的？』 漳州
【English Translation】 English version:
Question: The path (way, method). What is your intention, Master? The Master said, 'It's always you saying it like that.' Question: Yuntai Yanqing has already heard the pointing out of delusion (guidance out of confusion). Today, Zhangcheng hopes you will pull our ears (teach us). The Master said, 'Try to explain Yuntai Yanqing.' (The monk) continued, 'Today, does Zhangcheng not have expedient means (Dharma doors)?' The Master said, 'Was I blaming you just now?' (The monk) continued, 'The two places of delusion henceforth return to the open road, and a round precious moon again emits light.' The Master said, 'What are you saying?' Ascending the hall for Dharma talk. A monk asked, 'What is the ancient Buddha's mind (the mind of the ancient Buddha)?' The Master said, 'Just this now.' The Master said, 'The Buddhas of the three times (past, present, and future Buddhas), the six generations of patriarchs (the six patriarchs of Zen Buddhism since Bodhidharma), have never been temporarily separated from you all. They have always bestowed grace and virtue, lifting you up from the left and pulling you from the right (metaphor for diligent care). You may not necessarily act in accordance with these graces, how can you violate their grace and virtue? For example, in Jambudvipa (the world we live in), the sun rises from Fusang, and all sentient and insentient beings on earth receive the light of the sun. All kinds of activities are within the light and shadow. The ancients also said, like fish in water, like birds flying in the sky, even raising fins and wagging tails (fish moving their fins and tails), rising high and descending low (various movements of birds or fish), can they escape the wet nature and empty substance (the wetness of water and the emptiness of the sky)? If they can escape the wet nature and empty substance, where can they settle down and establish their lives? Why not investigate and explore in this way? Few people are grateful, many are ungrateful. I advise you all, it is better to be grateful. Treasure this.' A monk asked, 'I have heard the Master say, 'Go straight and stop (cease),' which is also after the arrival of the patriarchs (the affairs). May I ask, if we stop now, where is it after the arrival of the patriarchs?' The Master said, 'Doesn't the venerable one understand first?' (The monk) continued, 'So that means personally seeing the patriarchs.' The Master said, 'The assembly all sees you.' (The monk) continued, 'When the patriarchs had not yet arrived, who knew this path?' The Master said, 'Don't believe in the path.' (The monk) continued, 'The ordinary and the sage are not different, there is no difference even by a hair's breadth.' The Master said, 'It is permissible to stop (you can stop now).' Question: I have heard the teaching that 'seeing and hearing are seeds (seeing and hearing are seeds),' and 'surpassing the eight difficulties to reach the stage of the ten grounds (transcending the eight difficulties to reach the state of the ten-bhumi Bodhisattva).' What is 'seeing and hearing as seeds?' The Master clapped his hands once. (The monk) continued, 'What is 'surpassing the eight difficulties to reach the stage of the ten grounds?' The Master said, 'How did you understand it just now?' Zhangzhou
凈眾傳先禪師
升座。僧問。承教有言。若能轉物。即同如來。只如目前諸法。且作么生轉 師云。那個是目前法 進云。如何則諸法凝然。皆同無相也 師云。汝自敗闕。
問。少室聞五葉之華。今日聽一乘之理。如何是一乘之理 師云。汝作么生聽 進云。恁么即無二亦無三去 師云。誰敢信汝 進云。大眾臨筵。焉敢造次 師云。禮拜著。
問。此座高廣。吾不能升。和尚今日為什麼升得 師云。汝不是問此座。
問。賢侯特地申三請。法座初臨事若何 師云。誰向汝恁么道 進云。恁么即幸向今朝申一問。六國從此不知音 師云。汝不知音。
泉州靈臺山令岑禪師
初升座。維那白槌云。法筵龍象眾。當觀第一義 師云。第一義見成。本無異說。大眾且作么生觀。作有相觀。作無相觀。若作有相觀。即是邪見。若作無相觀。即是斷見。不有不無。且作么生觀。直饒恁么會得去。亦是周遮。然雖如此。今日豈無方便。乃升座。
時有僧問。承和尚有言。直饒恁么會得去。亦是周遮。如何即是 師云。如何即是 進云。也知真諦無兔馬之遺蹤。柰何般若有淺深之照 師云。也者阇梨自生分別 進云。恁么即舜若多性可銷亡。爍迦羅心無動轉去也 師云。閑言語。
【現代漢語翻譯】 現代漢語譯本 凈眾傳先禪師
禪師升座。有僧人問道：『經書上說，如果能夠轉化外物，就與如來一樣。那麼對於眼前的萬法，該如何轉化呢？』 禪師說：『哪個是眼前的法？』 僧人追問道：『如何才能使萬法凝然不動，都與無相相同呢？』 禪師說：『你自已已經失敗了。』
有人問道：『在少室山聽聞達摩祖師五葉傳宗的說法，今天來聽聞一乘（Ekayana，唯一佛乘）的道理，什麼是唯一佛乘的道理？』 禪師說：『你如何聽？』 僧人追問道：『這樣說來，就是無二也無三了？』 禪師說：『誰敢相信你？』 僧人追問道：『大眾都在法會現場，怎敢隨便亂說？』 禪師說：『禮拜去。』
有人問道：『這個座位如此高大寬廣，我無法登上，和尚今天為什麼能登上？』 禪師說：『你不是在問這個座位。』
有人問道：『賢侯特地三次懇請，法座初次降臨，情況如何？』 禪師說：『誰跟你這麼說的？』 僧人追問道：『這樣說來，就讓我有幸在今天請問一個問題，從此六國再也聽不到知音了。』 禪師說：『你不懂音律。』
泉州靈臺山令岑禪師
初次升座，維那（負責寺院儀規的僧人）敲槌說道：『法會聚集了眾多龍象（比喻有能力的大修行者），應當觀察第一義諦（Paramārtha，最高真理）。』 禪師說：『第一義諦當下顯現，本來就沒有不同的說法。各位，你們打算如何觀察？是作有相觀（觀察有形之相），還是作無相觀（觀察無形之相）？如果作有相觀，那就是邪見。如果作無相觀，那就是斷見。不執著于有，也不執著于無，那麼該如何觀察？即使能夠這樣理解，也是迂迴曲折。雖然如此，今天難道就沒有方便之法嗎？』於是升座。
當時有僧人問道：『聽和尚說，即使能夠這樣理解，也是迂迴曲折。那麼如何才是正確的？』 禪師說：『如何才是正確的？』 僧人追問道：『我也知道真諦（Satya，真實不虛的道理）沒有兔和馬的軌跡可以追尋，但為什麼般若（Prajna，智慧）有淺深的差別呢？』 禪師說：『你這阇梨（Acarya，阿阇梨，意為導師）自生分別。』 僧人追問道：『這樣說來，舜若多性（Sunyata，空性）可以消亡，爍迦羅心（堅固之心）不會動搖了？』 禪師說：『說廢話。』
【English Translation】 English version Chan Master Chuanxian of Jingzhong
The Chan Master ascended the seat. A monk asked, 'The teachings say, 'If one can transform objects, one is the same as the Tathagata (如來，Tathāgata, 'Thus Come One').' Just how does one transform the myriad dharmas (諸法，dharma, teachings or phenomena) before us?' The Master said, 'Which is the dharma before you?' The monk pressed, 'How then can all dharmas be still and identical to no-form (無相，nirakara, formlessness)?' The Master said, 'You have already defeated yourself.'
Someone asked, 'I heard of the five petals (五葉，five houses of Chan) at Shaoshi (少室，Shaoshi Mountain), today I listen to the principle of the One Vehicle (一乘，Ekayana, the One Vehicle). What is the principle of the One Vehicle?' The Master said, 'How do you listen?' The monk pressed, 'Is it then neither two nor three?' The Master said, 'Who dares to believe you?' The monk pressed, 'With the assembly present, how dare I speak carelessly?' The Master said, 'Go and bow.'
Someone asked, 'This seat is so high and wide, I cannot ascend it. Why can the Master ascend it today?' The Master said, 'You are not asking about this seat.'
Someone asked, 'The Honorable Marquis specially made three requests. How is it that the Dharma seat is first graced?' The Master said, 'Who told you that?' The monk pressed, 'Then I am fortunate to ask a question today, from which the six kingdoms will no longer understand the music.' The Master said, 'You do not understand music.'
Chan Master Lingcen of Lingtai Mountain in Quanzhou
Upon first ascending the seat, the Karmadana (維那，Karmadana, monastic officer in charge of ceremonies) struck the gavel and said, 'The Dharma assembly is a gathering of dragons and elephants (龍象，dragons and elephants, referring to great practitioners), one should contemplate the First Principle (第一義，Paramārtha, ultimate truth).' The Master said, 'The First Principle is already manifest, there is originally no different explanation. How do you all contemplate it? Do you contemplate it as having form (有相觀，observing forms), or as having no form (無相觀，observing formlessness)? If you contemplate it as having form, that is a false view. If you contemplate it as having no form, that is a nihilistic view. Neither having nor not having, how then should one contemplate it? Even if you understand it in this way, it is still circuitous. Nevertheless, is there no expedient means today?' Then he ascended the seat.
At that time, a monk asked, 'I heard the Master say, 'Even if you understand it in this way, it is still circuitous.' What then is correct?' The Master said, 'What then is correct?' The monk pressed, 'I also know that in true reality (真諦，Satya, truth) there are no traces of rabbits or horses to be found, but why does prajna (般若，Prajna, wisdom) have shallow and deep illuminations?' The Master said, 'You, Acarya (阇梨，Acarya, teacher), create distinctions yourself.' The monk pressed, 'Then can Sunyata-nature (舜若多性，Sunyata, emptiness) be extinguished, and the adamantine mind (爍迦羅心，adamantine mind) not be moved?' The Master said, 'Idle talk.'
問。昔日五峰。今朝雲臺。如何是不動尊 師云。進前一步 進云。恁么即開慧眼去也 師云。未在。
問。教中有言。為．無為．實．不實法。如何是實．不實法 師云。是有為。是無為。
問。如何是雲臺境 師云。前山後山 學云。如何是境中人 師云。瞌睡漢。
師于本院坐化。阇維之。舌不壞。收舍利。同起塔。
杭州南山資國圓進山主
錢塘人也。幼歲婺州禾山出家受具。后至撫州崇壽契稠禪師法席。師乃問。如何是和尚為人一句。
稠雲。觀音院裡舉。上藍院裡舉。師聞斯語。從此契悟。
僧問。丹霞燒木佛。意旨如何 師云。招因帶果。
僧問。鵝王擇乳。意旨如何 師云。一撥良琴。頓清賓主。
問。古人聞木魚聲云。又打我也。意旨如何 師云。一等警眾。
問。古人道。庭前柏樹子。意旨如何 師云。碧眼胡僧笑點頭。
問。古人道。東家作驢。西家作馬。意旨如何 師云。相識滿天下。
湖州何山宣化院曉禪師
上堂。僧問。如何是何山境 師云。猿啼在上峰 進云。如何是境中人 師云。還識境也未。
問。如何是佛 師云。眾人瞻仰。
袁州仰山太平興國院擇和禪師
開堂日
【現代漢語翻譯】 現代漢語譯本 問：昔日的五峰山，今日的雲臺山，什麼是『不動尊』（不動明王，佛教中的一位忿怒尊）？ 師父說：『向前一步。』 學僧說：『這樣就是開啟智慧之眼了嗎？』 師父說：『還未達到。』
問：經教中有說：『有為法、無為法、真實法、不真實法』，什麼是真實法、不真實法？ 師父說：『是有為法，是無為法。』
問：什麼是雲臺山的境界？ 師父說：『前山後山。』 學僧說：『什麼是境界中的人？』 師父說：『打瞌睡的人。』
師父在本院坐化圓寂，火化后，舌頭沒有損壞，收集舍利子，一同建塔供奉。
杭州南山資國圓進山主
錢塘人。年幼時在婺州禾山出家受戒。後來到撫州崇壽拜見稠禪師，師父於是問道：『如何是和尚為人的一句話？』
稠禪師說：『觀音院裡舉，上藍院裡舉。』師父聽了這話，從此契悟。
僧人問：『丹霞燒木佛，意旨如何？』 師父說：『招因帶果。』
僧人問：『鵝王擇乳，意旨如何？』 師父說：『一撥良琴，頓清賓主。』
問：古人聽到木魚聲說：『又打我了。』意旨如何？ 師父說：『一等警眾。』
問：古人道：『庭前柏樹子。』意旨如何？ 師父說：『碧眼胡僧笑點頭。』
問：古人道：『東家作驢，西家作馬。』意旨如何？ 師父說：『相識滿天下。』
湖州何山宣化院曉禪師
上堂。僧人問：『如何是何山境？』 師父說：『猿啼在上峰。』 僧人說：『如何是境中人？』 師父說：『還認識境界嗎？』
問：如何是佛？ 師父說：『眾人瞻仰。』
袁州仰山太平興國院擇和禪師
開堂日
【English Translation】 English version Question: The Five Peaks of the past, the Yuntai Mountain of today, what is 『Acalanatha』 (Fudo Myoo, an angry deity in Buddhism)? The Master said: 『Step forward.』 The monk said: 『Is that opening the eye of wisdom?』 The Master said: 『Not yet.』
Question: The teachings say: 『conditioned dharma, unconditioned dharma, real dharma, unreal dharma,』 what are real and unreal dharmas? The Master said: 『Are conditioned, are unconditioned.』
Question: What is the realm of Yuntai Mountain? The Master said: 『The front mountain, the back mountain.』 The monk said: 『What is the person in the realm?』 The Master said: 『A sleepyhead.』
The Master passed away peacefully in this monastery. After cremation, the tongue remained intact. The relics were collected and a pagoda was built together.
Mountain Master Yuanjin of Ziguo Monastery, Nanshan, Hangzhou
He was from Qiantang. He left home at a young age at Heshan in Wuzhou and received full ordination. Later, he went to Chongshou in Fuzhou to meet Chan Master Chou. The Master then asked: 『What is the abbot's one phrase for the sake of others?』
Chan Master Chou said: 『Raised in Guanyin Monastery, raised in Shanglan Monastery.』 Upon hearing these words, the Master attained enlightenment.
A monk asked: 『What is the meaning of Danxia burning a wooden Buddha?』 The Master said: 『Inviting cause and carrying result.』
A monk asked: 『What is the meaning of the swan king choosing milk?』 The Master said: 『One pluck of a fine zither, instantly clearing host and guest.』
Question: An ancient person heard the sound of the wooden fish and said: 『You're hitting me again.』 What is the meaning? The Master said: 『Equally alerting the assembly.』
Question: An ancient person said: 『The cypress tree in the courtyard.』 What is the meaning? The Master said: 『The blue-eyed barbarian monk smiles and nods.』
Question: An ancient person said: 『The family to the east makes a donkey, the family to the west makes a horse.』 What is the meaning? The Master said: 『Acquaintances fill the world.』
Chan Master Xiao of Xuanhua Monastery, Heshan, Huzhou
Ascending the Dharma hall. A monk asked: 『What is the realm of Heshan?』 The Master said: 『Monkeys cry on the upper peak.』 The monk said: 『What is the person in the realm?』 The Master said: 『Do you recognize the realm yet?』
Question: What is Buddha? The Master said: 『The masses look up to him.』
Chan Master Zehe of Taiping Xingguo Monastery, Yangshan, Yuanzhou
On the day of opening the Dharma hall
。僧問。府衙受請。崇勝宣揚。未審當爲何事 師云。將謂你證明 進云。師既如是。靈山會上又如何 師云。是今是古。
問。郡侯䖍請命。不異匿王心。如何得示真實相 師云。有也未 進云。如何委的 師云。禮拜了退。
問。古人道。溈山鏡．仰山鏡。未審古人意旨如何 師云。你更回光看。
洪州龍沙章江院昭達禪師
上堂。僧問。天得一以清。地得一以寧。和尚得一又如何 師云。證明得么 進云。上根之者已曉師機。中下之流如何領會 師云。阇梨作么生會。
問。昔時趙州三等接人。今日朝宰臨筵。師如何接 師云。即今是 進云。昔時趙州。今日和尚 師云。且莫錯定當。
臨江軍建山慧力院紹珍禪師
上堂。僧問。金雞未鳴時如何 師云。是何時節 進云。鳴后如何 師云。卻不知時 問。師子未出窟時如何 師云。在那裡 進云。出窟后如何 師云。且走。
問。世尊無言。迦葉無語。學人上來。請師證據 師云。且舉。
福州古田靈峰道誠禪師
上堂。僧問。承古人有言。佛佛授手。祖祖相傳。未審此理如何 師云。那斥古人恁么道 進云。只如道。吾有正法眼。付囑大迦葉。又作么生 師云。不方好眼 進云。恁么即千聖
【現代漢語翻譯】 現代漢語譯本： 僧人問：『府衙接受邀請，在崇勝寺宣揚佛法，不知是爲了什麼事？』 禪師說：『還以為你能證明什麼。』 僧人進一步問：『師父既然這樣說，那麼靈山會上（指釋迦牟尼佛在靈鷲山舉行的法會）又是如何呢？』 禪師說：『是今是古（指當下與過去並無不同）。』
僧人問：『郡侯虔誠，心如匿王（指篤信佛法的國王）一般。如何才能開示真實相？』 禪師說：『有還是沒有？』 僧人進一步問：『如何才能確切明白？』 禪師說：『禮拜後退下。』
僧人問：『古人說，溈山鏡（指溈山禪師的禪法），仰山鏡（指仰山禪師的禪法），不知古人的意旨如何？』 禪師說：『你更迴光返照看看。』
洪州龍沙章江院昭達禪師
禪師上堂說法。僧人問：『天得一以清，地得一以寧，和尚得一又如何？』 禪師說：『能證明嗎？』 僧人進一步問：『上根之人已經明白師父的機鋒，中下根器的人如何領會？』 禪師說：『你（阇梨，指僧人）是怎麼領會的？』
僧人問：『過去趙州禪師有三等接人（指趙州禪師根據不同根器的人採取不同的接引方式），今日朝廷大員臨席，師父如何接引？』 禪師說：『就是現在這樣。』 僧人進一步問：『過去是趙州禪師，現在是和尚您。』 禪師說：『且莫錯誤地定論。』
臨江軍建山慧力院紹珍禪師
禪師上堂說法。僧人問：『金雞未鳴時如何？』 禪師說：『是什麼時節？』 僧人進一步問：『鳴叫之後如何？』 禪師說：『卻不知道時間了。』 僧人問：『獅子未出洞窟時如何？』 禪師說：『在哪裡？』 僧人進一步問：『出洞窟后如何？』 禪師說：『快走！』
僧人問：『世尊（指釋迦牟尼佛）無言，迦葉（指摩訶迦葉，佛陀的大弟子）無語，學人前來，請師父印證。』 禪師說：『先說來聽聽。』
福州古田靈峰道誠禪師
禪師上堂說法。僧人問：『承蒙古人有言，佛佛授手，祖祖相傳，不知這個道理如何？』 禪師說：『誰斥責古人這樣說？』 僧人進一步問：『如果說，『吾有正法眼，付囑大迦葉』，又該怎麼理解？』 禪師說：『不是方正好眼。』 僧人進一步問：『這樣說來，千聖（指眾多聖人）。』
【English Translation】 English version: A monk asked: 'The government office accepts an invitation to propagate the Dharma at Chong Sheng Monastery. I wonder what this is about?' The Zen master said: 'I thought you could prove something.' The monk further asked: 'Since the master says so, what about the assembly on Vulture Peak (referring to the Dharma assembly held by Shakyamuni Buddha on Vulture Peak)?' The Zen master said: 'It is now, it is ancient (referring to the fact that the present and the past are no different).'
A monk asked: 'The prefect is devout, with a heart like that of King Nimi (referring to a king who deeply believed in Buddhism). How can one be shown the true form?' The Zen master said: 'Is there or is there not?' The monk further asked: 'How can one know for sure?' The Zen master said: 'Bow and withdraw.'
A monk asked: 'The ancients said, 'Mount Wei's mirror (referring to the Zen teachings of Zen Master Wei), Mount Yang's mirror (referring to the Zen teachings of Zen Master Yang).' I wonder what the ancients meant?' The Zen master said: 'You should turn your light around and look within.'
Zen Master Zhao Da of Longsha Zhangjiang Monastery in Hongzhou
The Zen master ascended the platform to preach. A monk asked: 'Heaven attains oneness and becomes clear, earth attains oneness and becomes peaceful. What about the abbot attaining oneness?' The Zen master said: 'Can you prove it?' The monk further asked: 'Those with superior roots already understand the master's subtle meaning. How can those of middle and lower capacity comprehend?' The Zen master said: 'How do you (Acharya, referring to the monk) comprehend it?'
A monk asked: 'In the past, Zen Master Zhao Zhou had three ways of receiving people (referring to Zen Master Zhao Zhou's different approaches to guiding people based on their different capacities). Today, a high-ranking official is present. How does the master receive him?' The Zen master said: 'It is just like this now.' The monk further asked: 'In the past, it was Zen Master Zhao Zhou; now, it is you, the abbot.' The Zen master said: 'Don't make a wrong conclusion.'
Zen Master Shao Zhen of Huili Monastery on Mount Jian in Linjiang Army
The Zen master ascended the platform to preach. A monk asked: 'What is it like when the golden rooster has not yet crowed?' The Zen master said: 'What time is it?' The monk further asked: 'What is it like after it crows?' The Zen master said: 'Then one does not know the time.' A monk asked: 'What is it like when the lion has not yet left its cave?' The Zen master said: 'Where is it?' The monk further asked: 'What is it like after it leaves the cave?' The Zen master said: 'Run away!'
A monk asked: 'The World-Honored One (referring to Shakyamuni Buddha) is without words, Kashyapa (referring to Mahakashyapa, the Buddha's great disciple) is without speech. A student has come forward. Please, master, give evidence.' The Zen master said: 'First, speak and let me hear.'
Zen Master Dao Cheng of Lingfeng Monastery in Gutian, Fuzhou
The Zen master ascended the platform to preach. A monk asked: 'It is said by the ancients, 'Buddhas hand over to Buddhas, patriarchs transmit to patriarchs.' I wonder what this principle is?' The Zen master said: 'Who is criticizing the ancients for saying that?' The monk further asked: 'If it is said, 'I have the eye of the true Dharma, entrusted to Mahakashyapa,' how should it be understood?' The Zen master said: 'It is not a square, good eye.' The monk further asked: 'In that case, the thousands of sages (referring to numerous sages).'
不傳方是的。一言合道未為真 師云。真個謾語。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。阿誰不知 進云。昔時羅漢親承囑。今日靈峰度有情 師云。者里不消得。
問。承教有言。於三七日中思惟如是事。未審是什麼事 師云。更莫思惟 進云。只如古人道。體解大道。又作么生 師云。只欠解在。
洪州大寧院慶璁禪師
上堂。僧問。不因眾請。無由得見。不因師說。無由得聞。既見既聞。又成聲色。學人上來。師意如何 師云。飽叢林。
問。道泰不傳天子今。時人盡唱太平歌。未審師今意旨如何 師云。山僧罪過。
問。如何是祖師西來意 師云。吃。
問。如何是佛 師云。須彌山。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。有水皆含月。無山不帶云。
上堂云。生死涅槃。猶如作夢。且道三世諸佛．釋迦老子有什麼長處。然雖如此。莫錯會好。拍手一下。便下座。
僧問。四見見時無見見。山河大地又如何 師云。莫忘想。
問。承古有言。東山西嶺青。未審意旨如何 師云。東山西嶺青。雨下卻天晴。更問個中意。鵓鳩生鷂鷹。
興國軍延壽院慧禪師
開堂日。僧問。師登寶座。群牧親臨。學人上
【現代漢語翻譯】 現代漢語譯本 不傳方是（不傳授方法才是正確的）。一句話契合真理也未必是真的。師父說：『這完全是謊話。』
問：歷代祖師相傳的是祖印（指心印，即以心印心，不立文字的禪宗傳承）。師父您現在得法于哪位祖師？師父說：『誰不知道？』 僧人進一步問：過去羅漢親自接受佛的囑託，今天靈峰（地名）普度有情眾生。師父說：『這裡不需要這些。』
問：經書上說，在二十一天中思惟這些事情。不知道是什麼事情？師父說：『更不要思惟。』 僧人進一步問：如果古人說，體悟理解大道，又該如何理解？師父說：『只是欠缺理解罷了。』
洪州大寧院慶璁禪師
上堂說法。僧人問：如果不因為大眾的邀請，就沒有機會得見（師父）。如果不因為師父的說法，就沒有機會聽聞（佛法）。既然已經得見和聽聞，又變成了聲色（指外在的表象）。學人前來請教，師父您的意思是？師父說：『餵飽了叢林（指寺院）。』
問：太平盛世不傳天子的命令，現在的人都唱著太平歌。不知道師父您現在的意旨如何？師父說：『山僧（謙稱）的罪過。』
問：什麼是祖師西來意（指禪宗的根本宗旨）？師父說：『吃。』
問：什麼是佛？師父說：『須彌山（佛教宇宙觀中的中心山）。』
問：歷代祖師相傳的是祖印。師父您現在得法于哪位祖師？師父說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』
上堂說法：生死涅槃，猶如做夢。那麼三世諸佛、釋迦老子有什麼長處呢？雖然如此，不要錯誤理解。』拍了一下手，就下座了。
僧人問：四見（指眼、耳、鼻、舌四種感官）見的時候沒有見，山河大地又是什麼？師父說：『不要妄想。』
問：古人有話說，東山和西嶺都是青色的，不知道是什麼意思？師父說：『東山和西嶺都是青色的，下雨後天就晴了。如果再問其中的意思，就是鵓鳩（鴿子）生出鷂鷹（老鷹）。』
興國軍延壽院慧禪師
開堂日。僧人問：師父登上寶座，各位官員親自前來。學人上前請教。
【English Translation】 English version Not transmitting is the true way. Even a single word that aligns with the Dao may not be genuine. The master said, 'That's a complete lie.'
Question: The ancestral masters transmit the ancestral seal (referring to the mind-to-mind transmission, the Chan tradition that doesn't rely on written words). From whom did the master receive the Dharma? The master said, 'Who doesn't know?' The monk further asked: In the past, the Arhats personally received the Buddha's entrustment, and today Lingfeng (place name) delivers sentient beings. The master said, 'This is not needed here.'
Question: The scriptures say, 'Contemplate these matters for twenty-one days.' What are these matters? The master said, 'Don't contemplate further.' The monk further asked: If the ancients said, 'Embody and understand the Great Dao,' how should it be understood? The master said, 'It only lacks understanding.'
Chan Master Qingcong of Daning Monastery in Hongzhou
Ascending the Dharma hall to preach. A monk asked: If not for the invitation of the assembly, there would be no opportunity to see (the master). If not for the master's teaching, there would be no opportunity to hear (the Dharma). Now that we have seen and heard, it becomes form and sound (external appearances). A student comes to inquire, what is the master's intention? The master said, 'Feed the entire monastery.'
Question: In a peaceful era, the emperor's commands are not transmitted, and people sing songs of peace. What is the master's intention now? The master said, 'This mountain monk (humble term) is at fault.'
Question: What is the meaning of the ancestral master's coming from the West (referring to the fundamental principle of Zen)? The master said, 'Eat.'
Question: What is Buddha? The master said, 'Mount Sumeru (the central mountain in Buddhist cosmology).'
Question: The ancestral masters transmit the ancestral seal. From whom did the master receive the Dharma? The master said, 'Wherever there is water, it reflects the moon; wherever there is no mountain, it carries clouds.'
Ascending the Dharma hall to preach: 'Birth and death, Nirvana, are like a dream. Then what is the merit of the Buddhas of the three times, Shakyamuni Buddha? Even so, don't misunderstand.' He clapped his hands once and descended from the seat.
A monk asked: When the four perceptions (referring to the four senses of eyes, ears, nose, and tongue) perceive, there is no perception. What about mountains, rivers, and the great earth? The master said, 'Don't engage in delusion.'
Question: The ancients said, 'The eastern mountain and western ridge are green.' What is the meaning? The master said, 'The eastern mountain and western ridge are green; after the rain, the sky clears. If you ask further about the meaning, it's like a dove giving birth to a hawk.'
Chan Master Hui of Yanshou Monastery in Xingguo Army
On the opening day of the Dharma hall. A monk asked: The master ascends the precious seat, and the officials personally attend. A student comes forward to inquire.
來。請師一接 師云。從什麼處來 進云。大眾證明。學人禮拜 師云。傍觀者丑。
問。德云不下妙峰頂。善才何處得參尋 師云。汝還見么 進云。恁么則親見文殊 師云。有什麼交涉。
漳州報恩院傳進禪師
上堂。僧問。不落師機。請垂方便 師云。休去得么 進云。恁么即道因言下了。佛不在他求也 師云。棒打石師子頭。
問。縣宰堅令揚祖道。利人之句若為宣 師云。莫辜負汝么 進云。恁么即甘雨雖然同澍潤。根葉莖柰有差殊 師云怪別人又爭得。
袁州崇勝院楚齊禪師
開堂。僧問。朝宰已臨於法會。崇勝家風事若何 師云。還解證明么 學云。恁么即朝宰聆音。人天有賴也 師云。也不得粗心。
問。大眾駢闐祖座側。西來祖意事如何 師云。分明記取 進云。恁么則瞻之不睹。不睹常存也 師云。也須子細。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。也要大眾證明 進云。恁么即五老峰前親得旨。二王臺畔接迷徒也 師云。且莫錯定當。
漳州隆福院紹珍禪師
升座云。恁師舉唱宗乘。大眾還相體悉得也無。若相體悉得。也可謂觸處祖風。未掌間斷。塵中妙旨。物物真心。終日繁興。都無所得。眾中有達者。大家證明。
【現代漢語翻譯】 現代漢語譯本 僧人：我來了。請老師接引。 老師：從哪裡來？ 僧人：大眾可以為我證明，學人向您禮拜。 老師：旁觀的人真醜陋。 僧人：德云（Deyun，人名）不曾在妙峰頂（Miaofeng Peak，地名）停留，善才（Shancai，佛教人物）從哪裡才能找到他？ 老師：你看見了嗎？ 僧人：這樣說來，那就是親自見到了文殊（Manjusri，菩薩名）。 老師：這有什麼關係？ 漳州報恩院傳進禪師（Chuanjin，禪師名）： 上堂說法。僧人問：不落入老師的機鋒，請您施予方便。 老師：可以停止了嗎？ 僧人：這樣說來，那就是道在言語之外，佛不在別處尋求。 老師：用棒打石獅子的頭。 僧人：縣官堅決要弘揚祖師之道，利益眾生的話語該如何宣說？ 老師：不要辜負了你啊。 僧人：這樣說來，那就是甘甜的雨水雖然一同降下滋潤，但根、葉、莖的承受能力卻有差異。 老師：責怪別人又有什麼用呢？ 袁州崇勝院楚齊禪師（Chuqi，禪師名）： 開堂說法。僧人問：縣官已經來到法會，崇勝院（Chongsheng Temple，寺院名）的家風如何體現？ 老師：能理解並證明嗎？ 僧人：這樣說來，那就是縣官聆聽佛法，人天都能得到庇佑。 老師：也不可粗心大意。 僧人：大眾聚集在祖師的座位旁，西來祖師的真意是什麼？ 老師：要分明地記住。 僧人：這樣說來，那就是看也看不見，看不見卻又常存。 老師：也需要仔細領會。 僧人：祖祖相傳，傳承祖師的印記，老師您今天得法于哪位祖師？ 老師：也要大眾來證明。 僧人：這樣說來，那就是在五老峰（Five Elders Peak，地名）前親自領受了旨意，在二王臺（Two Kings Terrace，地名）邊接引迷惑的眾生。 老師：且不要錯誤地妄下定論。 漳州隆福院紹珍禪師（Shaozhen，禪師名）： 升座說法：像這樣老師們宣揚宗門的教義，大家能夠體會了解嗎？如果能夠體會了解，那就可以說是處處都是祖師的風範，沒有絲毫間斷。塵世中的微妙旨意，萬事萬物都是真心顯現，整天都在蓬勃發展，卻沒有得到什麼。大眾中有通達的人，請大家來證明。
【English Translation】 English version Monk: I have come. Please, Master, receive me. Master: From where do you come? Monk: The assembly can attest to me; this disciple bows to you. Master: The onlookers are unsightly. Monk: Deyun (Deyun, a name) never stayed at Miaofeng Peak (Miaofeng Peak, a place name), where can Shancai (Shancai, a Buddhist figure) find him? Master: Can you see it? Monk: In that case, one has personally seen Manjusri (Manjusri, a Bodhisattva). Master: What does that have to do with anything? Chan Master Chuanjin (Chuanjin, a Chan master) of Bao'en Temple in Zhangzhou: Entering the hall to preach. Monk asked: Without falling into the Master's trap, please bestow convenience. Master: Can you stop? Monk: In that case, the Dao is beyond words, and the Buddha is not to be sought elsewhere. Master: Beat the stone lion's head with a stick. Monk: The county magistrate is determined to promote the way of the Patriarch, how should the words that benefit people be proclaimed? Master: Don't let me down. Monk: In that case, although the sweet rain falls and nourishes equally, the roots, leaves, and stems have different capacities. Master: What's the use of blaming others? Chan Master Chuqi (Chuqi, a Chan master) of Chongsheng Temple in Yuanzhou: Opening the hall to preach. Monk asked: The county magistrate has already arrived at the Dharma assembly, how is the family style of Chongsheng Temple (Chongsheng Temple, a temple name) manifested? Master: Can you understand and attest to it? Monk: In that case, the county magistrate listens to the Dharma, and humans and gods can be blessed. Master: One must not be careless. Monk: The assembly gathers beside the Patriarch's seat, what is the true meaning of the Patriarch's coming from the West? Master: Remember it clearly. Monk: In that case, one cannot see it, but the unseen always exists. Master: One also needs to understand carefully. Monk: Patriarchs transmit the Patriarch's seal from generation to generation, from whom did you, Master, receive the Dharma today? Master: The assembly must also attest to it. Monk: In that case, one personally received the decree in front of Five Elders Peak (Five Elders Peak, a place name), and guides confused beings beside Two Kings Terrace (Two Kings Terrace, a place name). Master: Don't make a wrong conclusion. Chan Master Shaozhen (Shaozhen, a Chan master) of Longfu Temple in Zhangzhou: Ascending the seat to preach: Like this, the masters proclaim the teachings of the sect, can everyone understand and comprehend? If you can understand and comprehend, then it can be said that everywhere is the style of the Patriarch, without any interruption. The subtle meaning in the dust, all things are manifestations of true mind, flourishing all day long, but nothing is gained. Among the assembly, if there are those who are enlightened, please everyone attest to it.
令法久住。後學初心。有疑請問。
時有僧問。群主虔請。海眾駢闐。達磨西來。乞師垂示 師云。愜意么 進云。爭柰學人疑在 師云。疑個什麼。
問。東去竺干機未曉。西來一句請師提 師云。即今在什麼處。
問。如何是隆福境 師云。萬象遮不得 進云。如何是境中人 師云。識取好。
天聖廣燈錄卷第二十八 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第二十九 ［宋碑］
南康軍云居山契瑰禪師
上堂。有僧問。承古有言。服像雖殊。妙明不二。為什麼眾生日用而不知 師云。過在什麼處 學云。恁么即明妄非他。覺明為咎也 師云。且子細好。
師云。諸上座。人人具足。各各圓成。僧是僧。俗是俗。男是男。女是女。現行現用。譊訛在什麼處。為什麼特地不知去。過在阿誰。恁么說話。事不獲已。還有會處么。於此會得。不妨省徑。更若意思卜度。轉疏轉遠。不如歇去。珍重。
上堂。僧問。承古有言。路逢死蛇莫打殺。無底籃子盛將歸。未審師還受也無 師云。你什麼處得來 學云。恁么即不虛施也。
師云。卻且提取去。
師又云。諸上座。佛法也無事。尋常向諸人道。不用求真。唯
【現代漢語翻譯】 現代漢語譯本 爲了讓佛法長久住世，後輩學人剛剛開始學習，如有疑問請提問。
當時有僧人提問：『眾位施主虔誠邀請，海眾僧侶聚集在此，Bodhidharma（菩提達摩，禪宗始祖）從西方而來，請老師開示。』 老師說：『可感到滿意嗎？』 僧人進一步說：『只是學人心中還有疑惑。』 老師說：『疑惑什麼？』
僧人問：『前往印度求法，其中的玄機我還不明白，請老師提點西來（達摩西來）的真意。』 老師說：『當下在哪裡？』
僧人問：『什麼是隆福寺的境界？』 老師說：『萬象也遮蔽不住。』 僧人進一步問：『什麼是境界中的人？』 老師說：『好好認識。』
天聖廣燈錄卷第二十八
天聖廣燈錄卷第二十九
南康軍云居山契瑰禪師
上堂說法。有僧人問：『承蒙古人有言：外在的形象雖然不同，但精妙的覺性並無二致。為什麼眾生每日都在運用它卻不自知呢？』 老師說：『過失在哪裡？』 學人說：『如此說來，迷惑和覺悟並非來自外物，執著于覺悟本身就是過錯。』 老師說：『且仔細體會。』
老師說：『各位禪師，人人具足佛性，個個圓滿自成。僧人是僧人，俗人是俗人，男人是男人，女人是女人。當下顯現，當下運用，爭論喧譁又在哪裡呢？為什麼偏偏不自知呢？過錯在誰呢？這樣說話，實屬無奈。還有領會之處嗎？如果能在此領會，不妨省力便捷。如果再用意識去揣測，反而越來越疏遠。不如放下吧。珍重。』
上堂說法。僧人問：『承蒙古人有言：路上遇到死蛇不要打殺，用無底的籃子盛著帶回家。不知老師您是否接受這種做法？』 老師說：『你從哪裡得來的？』 學人說：『如此說來，就不會白費力氣了。』
老師說：『還是拿回去吧。』
老師又說：『各位禪師，佛法本無事。我常常對你們說，不用向外求真，只要』
【English Translation】 English version May the Dharma long abide. For those newly beginning to learn, if there are doubts, please ask.
At that time, a monk asked: 'The patrons are making sincere offerings, the assembly of monks is gathered here. Bodhidharma (the first patriarch of Zen) came from the West. I beg the teacher to give instructions.' The teacher said: 'Are you satisfied?' The monk further said: 'But this student still has doubts.' The teacher said: 'What are you doubting?'
A monk asked: 'Going to India to seek the Dharma, the mystery within I do not yet understand. Please, teacher, point out the meaning of the Westward Journey (Bodhidharma's coming from the West).' The teacher said: 'Where are you at this very moment?'
A monk asked: 'What is the realm of Longfu Temple?' The teacher said: 'The myriad phenomena cannot obscure it.' The monk further asked: 'What is a person within that realm?' The teacher said: 'Recognize it well.'
Tiansheng Guangdeng Lu, Volume 28
Tiansheng Guangdeng Lu, Volume 29
Chan Master Qigui of Yunju Mountain, Nankang Army
Ascending the Dharma hall. A monk asked: 'I have heard the ancients say: Although the outward forms are different, the wondrous enlightenment is not two. Why do sentient beings use it daily and yet not know it?' The teacher said: 'Where is the fault?' The student said: 'In that case, delusion and enlightenment do not come from external things; attachment to enlightenment itself is the fault.' The teacher said: 'Contemplate carefully.'
The teacher said: 'Venerable monks, everyone is fully endowed, each is perfectly complete. A monk is a monk, a layperson is a layperson, a man is a man, a woman is a woman. Manifesting now, using now, where is the argument and clamor? Why do you particularly not know it? Whose fault is it? Speaking like this is a last resort. Is there any understanding here? If you can understand here, it may be effortless and convenient. If you further use consciousness to speculate, it will become more and more distant. It is better to stop. Treasure this.'
Ascending the Dharma hall. A monk asked: 'I have heard the ancients say: If you meet a dead snake on the road, do not kill it; carry it home in a bottomless basket. I do not know if the teacher accepts this practice?' The teacher said: 'Where did you get it from?' The student said: 'In that case, it will not be in vain.'
The teacher said: 'Still, take it back.'
The teacher also said: 'Venerable monks, the Buddha Dharma is originally without affairs. I often say to you, there is no need to seek truth externally, only'
須息見。還息得也未。若也息得。見盡情忘。體露真修。若也不息。且問諸人即今見個什麼。還有證明處么。若也明得。許上座有個入處。如若不會。徒學多生。珍重。
上堂。僧問。如何是佛 師云。讚歎不及 學云。莫只者個便是 師云。不令人讚嘆。
問。鼓聲才罷。大眾云臻。佛法省徑處。乞師指示 師云。便好散去 學云。恁么即全因此日也 師云。禮拜了退。
杭州靈隱山南院慈濟文勝禪師
俗姓劉氏。婺州人也。幼歲出家受具。
造云居山齊禪師法席。云居問。為復學佛法來。遊山玩水來 師云。向重日久。遠離婺州 居云。是什麼物恁么來 師云。特伸禮覲 居云。汝若為佛法來。什麼處不是汝悟處 師默然不對。
云居上堂。舉。龐居士問馬大師。不與萬法為侶者是什麼人。大師云。待你一口噏盡西江水即向汝道。居士從此頓悟。又云。不與萬法為侶者。且道是阿誰 師從此契悟。更不他游。后住靈隱寺。
師開堂日。升座云。大施門開。所須一任於此構得。謂之己物現前。還構得么。
時有僧問。僚宰共臨此會。緇儒競集茲筵。祖意西來。請師為眾 師云。散去得未 學云。恁么則一音普潤于沙界。學人此問不虛施也 師云。你作么生會。
【現代漢語翻譯】 現代漢語譯本： 須息（Suxi，人名）。還息（停止）得了沒有？如果已經停止了，就應該見盡情忘，身體顯露出真正的修行。如果還沒有停止，就問問大家現在看見的是什麼？還有什麼可以證明的地方嗎？如果明白了，就允許上座（修行者）有個入門的地方。如果不會，只是徒勞地學習了很多輩子。珍重。
上堂（說法）。僧人問：『什麼是佛？』 師父說：『讚歎都來不及。』 學人說：『莫非就是這個？』 師父說：『不令人讚嘆。』
問：『鼓聲剛停，大眾就聚集而來，佛法最簡捷的途徑在哪裡？請師父指示。』 師父說：『最好散去。』 學人說：『這麼說，完全是因為今天啊。』 師父說：『禮拜後退下。』
杭州靈隱山南院慈濟文勝禪師
俗姓劉，婺州（今浙江金華一帶）人。從小出家受戒。
前往云居山（江西省）齊禪師處學習。云居問：『你是爲了學佛法而來，還是爲了遊山玩水而來？』 師父說：『嚮往已久，遠離婺州。』 居說：『是什麼東西讓你這樣來？』 師父說：『特來拜見。』 居說：『你如果是爲了佛法而來，哪裡不是你開悟的地方？』 師父沉默不語。
云居上堂，舉例說：龐居士問馬大師（Mazu Daoyi，禪宗大師），『不與萬法為伴侶的是什麼人？』 大師說：『等你一口喝盡西江水就告訴你。』 居士從此頓悟。又說：『不與萬法為伴侶的，且說是誰？』 師父從此契悟，不再四處遊歷。後來住在靈隱寺（浙江杭州的著名寺廟）。
師父開堂之日，升座說：『大布施之門打開，所需的任何東西都可以在這裡獲得。這叫做自己的東西顯現於眼前。能獲得嗎？』
當時有僧人問：『官員和宰相共同來到這個集會，僧人和儒生競相聚集在這個筵席上。祖師西來（Bodhidharma，菩提達摩），請師父為大眾開示。』 師父說：『散去得了沒有？』 學人說：『這麼說，就是一音普潤于沙界（整個世界），學人這次提問沒有白費。』 師父說：『你是怎麼理解的？』
【English Translation】 English version: Suxi (name of a person). Have you stopped (resting) yet? If you have stopped, then you should see the end of emotions and forget them, and your body will reveal true cultivation. If you have not stopped, then ask everyone what they see now? Is there any place to prove it? If you understand, then the senior monk (practitioner) is allowed to have a place to enter. If you don't understand, you are just learning in vain for many lifetimes. Take care.
Ascending the Hall (giving a Dharma talk). A monk asked: 'What is Buddha?' The Master said: 'Praise is not enough.' The student said: 'Is it just this?' The Master said: 'It does not make people praise.'
Asked: 'The sound of the drum has just stopped, and the masses have gathered. Where is the simplest path of the Buddha Dharma? Please instruct us, Master.' The Master said: 'It is best to disperse.' The student said: 'So it is entirely because of today.' The Master said: 'Bow and retreat.'
Chan Master Ciji Wensheng of the South Courtyard of Lingyin Mountain in Hangzhou
His secular surname was Liu, and he was from Wuzhou (area around present-day Jinhua, Zhejiang). He became a monk and received full ordination at a young age.
He went to study with Chan Master Qi of Yunju Mountain (Jiangxi Province). Yunju asked: 'Did you come to study the Buddha Dharma, or to travel and enjoy the scenery?' The Master said: 'I have longed for it for a long time, and I have come from afar from Wuzhou.' Ju said: 'What is it that made you come like this?' The Master said: 'I have come especially to pay my respects.' Ju said: 'If you have come for the Buddha Dharma, where is not the place for you to awaken?' The Master was silent and did not answer.
Yunju ascended the hall and cited the example: Layman Pang asked Master Ma (Mazu Daoyi, a Chan master), 'What kind of person does not associate with the myriad dharmas?' The Master said: 'I will tell you when you have drunk all the water of the West River in one gulp.' The layman had a sudden awakening from this. He also said: 'Who is it that does not associate with the myriad dharmas?' The Master had an awakening from this and no longer traveled around. Later, he lived in Lingyin Temple (a famous temple in Hangzhou, Zhejiang).
On the day the Master opened the hall, he ascended the seat and said: 'The door of great giving is open, and whatever is needed can be obtained here. This is called one's own things appearing before one's eyes. Can you obtain them?'
At that time, a monk asked: 'Officials and ministers have come together to this gathering, and monks and Confucians are competing to gather at this banquet. The Patriarch (Bodhidharma) came from the West, please Master enlighten the assembly.' The Master said: 'Have you dispersed yet?' The student said: 'So it is that one sound universally moistens the sand realm (the entire world), and this question of the student has not been asked in vain.' The Master said: 'How do you understand it?'
問。昔日梵王請佛。蓋為群生。今朝大諫請師。當爲何事 師云。汝也須感謝大諫 學云。恁么則非但學人。人天有賴 師云。賴個什麼。
問。承教有言。汝既慇勤三請。豈得不說。如何是說 師云。善思念之 學云。五千退席又如何 師云。退亦佳矣。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。汝爭證明得 學云。恁么則歐阜早年親得旨。靈山今日度群生也 師云。汝得什麼旨。
問。如何是靈山境 師云。郢手難圖畫。憑君子細看。
問。古鑒未磨時如何 師云。古鑒 學云。磨后如何 師云。古鑒 學云。未審分不分 師云。更照看。
問。如何是和尚家風 師云。莫訝荒疏 學云。忽遇客來。又作么生 師云。喫茶去。
師自承天寺辭退法席之後。數載隱居本州興慶庵。至天聖四年。朝廷。以故駙馬都尉。吳元扆宅。特舍為精舍。御書賜額為慈孝寺。于京國中肇建禪林。是年春。詔俾住持。行至楚州。感疾而逝。臨終前。有頌云。
住亦何依 去亦何滅 休問旨歸 秋天一月
臺州瑞巖院義海禪師
霅川人也。姓胡氏。冠歲出家受具。
造云居法席。云居問。什麼物恁么來。師于言下大悟。遂作一頌。
云居什麼物
【現代漢語翻譯】 現代漢語譯本： 問：昔日梵天（Brahmā，印度教的創造之神）請佛陀說法，是爲了普度眾生。如今大諫官（高級諫議官員）請您說法，又是爲了什麼事呢？ 師父說：你也應該感謝這位大諫官。 學人說：這樣說來，不僅是學人，人天（人和天神）都蒙受恩惠啊。 師父說：蒙受了什麼恩惠？
問：經教中有話說：『你既然如此慇勤地三番請問，怎能不說呢？』什麼是『說』呢？ 師父說：好好思考這件事。 學人說：五千人退席（指佛陀說法時，有五千人不具資格聽法而退席）又是怎麼回事呢？ 師父說：退席也好。
問：祖師們代代相傳，傳的是祖師的印記（指心印，即禪宗的傳承）。師父您如今得法，師承何人？ 師父說：你拿什麼來證明？ 學人說：這樣說來，歐阜（人名，禪宗祖師）早年親自領悟了禪宗的宗旨，靈山（Vulture Peak，佛陀說法之地）今日才能普度眾生啊。 師父說：你領悟了什麼宗旨？
問：什麼是靈山（Vulture Peak，佛陀說法之地）的境界？ 師父說：即使是巧匠（郢人）也難以描繪，要靠你自己仔細去看。
問：古鏡未曾打磨時是什麼樣子？ 師父說：是古鏡。 學人說：打磨之後又是什麼樣子？ 師父說：還是古鏡。 學人說：不知道它有沒有分別？ 師父說：再仔細看看。
問：什麼是和尚的家風？ 師父說：不要驚訝於它的荒涼簡樸。 學人說：如果忽然有客人來，又該怎麼辦呢？ 師父說：去喝茶吧。
師父自從承天寺辭去主持的職位后，數年隱居在本州興慶庵。到天聖四年，朝廷將原駙馬都尉吳元扆的宅邸，特別改為精舍（寺廟），皇帝親自題寫匾額賜名為慈孝寺，在京城中開始建立禪林。這年春天，朝廷下詔讓他擔任住持。在前往楚州的路上，因病去世。臨終前，留下了偈頌：
住著又依傍著什麼？離去又消滅了什麼？不要問歸宿在哪裡，就像秋天的一輪明月。
臺州瑞巖院義海禪師（Yihai，禪師名）
是霅川人，姓胡。成年後出家受戒。
前往云居山參訪。云居山的禪師問：『什麼東西這樣來？』義海禪師在言語下大悟，於是作了一首偈頌：
云居山是什麼東西？
【English Translation】 English version: Question: In the past, Brahmā (the creator god in Hinduism) invited the Buddha to preach for the sake of all sentient beings. Today, the Grand Admonisher (a high-ranking official) invites you to preach. What is the purpose? The Master said: You should also thank the Grand Admonisher. The student said: In that case, not only the students but also humans and gods will benefit. The Master said: What benefit will they receive?
Question: There is a saying in the teachings: 'Since you have earnestly asked three times, how can I not speak?' What is 'speaking'? The Master said: Think about it carefully. The student said: What about the five thousand who withdrew (referring to the five thousand people who were not qualified to listen to the Buddha's teachings and withdrew)? The Master said: It is good that they withdrew.
Question: The patriarchs have transmitted the patriarchal seal (referring to the mind seal, the transmission of Zen) from generation to generation. From whom did you receive the Dharma? The Master said: How can you prove it? The student said: In that case, Ou Fu (a Zen master) personally understood the essence of Zen in his early years, and Mount Ling (Vulture Peak, where the Buddha preached) can save all sentient beings today. The Master said: What essence did you understand?
Question: What is the realm of Mount Ling (Vulture Peak, where the Buddha preached)? The Master said: Even a skilled craftsman (Ying person) cannot depict it; you must look at it carefully yourself.
Question: What is the ancient mirror like before it is polished? The Master said: It is an ancient mirror. The student said: What is it like after it is polished? The Master said: It is still an ancient mirror. The student said: I don't know if there is any difference? The Master said: Look more closely.
Question: What is the family style of the monk? The Master said: Don't be surprised by its desolation and simplicity. The student said: What should I do if a guest suddenly comes? The Master said: Go have some tea.
After resigning from the position of abbot of Chengtian Temple, the Master lived in seclusion in Xingqing Nunnery in this state for several years. In the fourth year of Tiansheng, the imperial court specially converted the residence of Wu Yuan-yi, the former consort's military commissioner, into a hermitage (temple), and the emperor personally inscribed the plaque and named it Cixiao Temple, and began to establish a Zen forest in the capital. In the spring of that year, the imperial court issued an edict appointing him as abbot. On the way to Chuzhou, he died of illness. Before his death, he left a verse:
What does it rely on when dwelling? What is extinguished when leaving? Do not ask where it returns, like a bright moon in autumn.
Zen Master Yihai (Yihai, name of the Zen Master) of Ruiyan Temple in Taizhou
Was a native of Zhouchuan, surnamed Hu. He left home and was ordained as a monk when he came of age.
He went to Yunju Mountain to visit. The Zen master of Yunju Mountain asked: 'What thing comes like this?' Zen Master Yihai had a great enlightenment under the words, so he made a verse:
What is Yunju Mountain?
問著頭恍惚 直下便承當 猶是自埋沒
后歸故里。祥符中。郡牧刀衎。請師出世。住報本禪院。
師升座。僧問。如何是祖師西來意 師云。若到諸方。但道報本不解答話。
問。如何是和尚家風 師云。無諱忌 進云。忽遇觸忤和尚又如何 師云。不解作客。勞煩主人。
問。釋迦掩室于摩竭。凈名杜口于毗耶。未審和尚如何示眾 師云。汝不欲我開談 學云。未曉師機 師云。且退。
問。法身還有用也無 師云。你特置此問 學云。如何得不用去 師云。死漢。
問。如何是無德真人 師云。者里無安排你處。
上堂云。古人道。我今為汝保任此事。終不虛也。雖然如此。作么生會此事。且莫失人保持。請歇。
師于天聖三年八月三日三更示寂。焚燒后。收舍利。起塔于本山。俗壽五十六。僧臘三十二。
杭州龍華山悟乘禪師
俗姓程氏。處州人也。幼歲出家受具。遂至云居。問云。如何是大道之源。
云居云。從甚處流出。因茲大悟。舉無疑滯。
咸平中。州牧請坐龍華道場。
師開堂日。僧問。一佛出世。諸天捧足。和尚出世。什麼人捧足 師云。足認來意。
問。如何是佛 師云。向你道三十二相。得
【現代漢語翻譯】 現代漢語譯本 問：如果執著于頭腦中的恍惚狀態，直接就承擔一切，這仍然是自我埋沒。
後來（禪師）回到故鄉。祥符年間，郡守刀衎（人名）請禪師出山，住持報本禪院。
禪師升座說法，有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『如果到其他地方，只說報本禪院不解答問題。』
問：『如何是和尚家風（禪師的修行風格）？』禪師說：『沒有禁忌。』僧人進一步問：『如果遇到冒犯和尚的情況又該如何？』禪師說：『不擅長做客，勞煩主人了。』
問：『釋迦（釋迦牟尼佛）在摩竭陀國掩室（閉門靜坐），凈名（維摩詰）在毗耶離城杜口（沉默不語），不知道和尚如何向大眾開示？』禪師說：『你不希望我開口說話。』學僧說：『不明白禪師的用意。』禪師說：『暫且退下。』
問：『法身（佛的真身）還有作用嗎？』禪師說：『你特意提出這個問題。』學僧說：『如何才能不用它呢？』禪師說：『死人。』
問：『如何是無德真人（不執著于功德的真人）？』禪師說：『這裡沒有安排你的地方。』
上堂說法時說：『古人說，我今天為你們保證這件事，終究不會虛假。』雖然如此，怎麼理解這件事呢？切莫失去人而保持（此事）。請休息。』
禪師在天聖三年八月初三的半夜圓寂。火化后，收集舍利，在本山建塔供奉。世俗年齡五十六歲，僧臘三十二年。
杭州龍華山悟乘禪師
俗姓程氏，處州人。年幼出家受戒，於是前往云居山。問：『如何是大道之源（通往真理的根源）？』
云居禪師說：『從什麼地方流出？』（悟乘禪師）因此大悟，舉止無疑無滯。
咸平年間，州牧請（悟乘禪師）住持龍華道場。
禪師開堂說法之日，有僧人問：『一佛出世，諸天捧足，和尚出世，什麼人捧足？』禪師說：『用足來認識（祖師）來意。』
問：『如何是佛？』禪師說：『告訴你三十二相，又能得到什麼？』
【English Translation】 English version Question: If one clings to the vagueness in the mind and directly accepts everything, it is still self-entrapment.
Later, (the Chan master) returned to his hometown. During the Xiangfu era, the prefect Dao Kan (a personal name) invited the master to come out of seclusion and reside at Baoben Monastery.
The master ascended the seat to preach. A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' The master said, 'If you go to other places, just say Baoben Monastery does not answer questions.'
Question: 'What is the style of the Abbot's family (the Chan master's practice style)?' The master said, 'No taboos.' The monk further asked, 'What if one offends the Abbot?' The master said, 'I am not good at being a guest; I trouble the host.'
Question: 'Shakyamuni (Shakyamuni Buddha) closed his room in Magadha, and Vimalakirti (Vimalakirti) remained silent in Vaishali. How does the Abbot instruct the assembly?' The master said, 'You don't want me to speak.' The student monk said, 'I don't understand the master's intention.' The master said, 'Retreat for now.'
Question: 'Does the Dharmakaya (the body of the Dharma, the true body of the Buddha) still have a function?' The master said, 'You specifically raise this question.' The student monk said, 'How can one get rid of using it?' The master said, 'Dead man.'
Question: 'What is a genuine person without merit (a genuine person who does not cling to merit)?' The master said, 'There is no place to arrange you here.'
Ascending the hall to preach, he said, 'The ancients said, 'I now guarantee this matter for you, and it will never be false.' Although this is so, how do you understand this matter? Do not lose the person and keep (this matter). Please rest.'
The master passed away in the middle of the night on the third day of the eighth month of the third year of Tiansheng. After cremation, the relics were collected, and a pagoda was built on the mountain to enshrine them. His secular age was fifty-six, and his monastic age was thirty-two.
Chan Master Wucheng of Longhua Mountain in Hangzhou
His secular surname was Cheng, and he was from Chuzhou. He left home at a young age and received the precepts, then went to Yunju Mountain. He asked, 'What is the source of the Great Way (the root of the path to truth)?'
Chan Master Yunju said, 'From where does it flow out?' (Chan Master Wucheng) thus had a great enlightenment, and his actions were without doubt or hindrance.
During the Xianping era, the prefect invited (Chan Master Wucheng) to reside at Longhua Monastery.
On the day the master opened the hall to preach, a monk asked, 'When a Buddha appears in the world, all the devas hold up his feet. When the Abbot appears in the world, who holds up his feet?' The master said, 'Use the feet to recognize the intention (of the Patriarchs).'
Question: 'What is Buddha?' The master said, 'What can you gain by telling you about the thirty-two marks?'
么。
問。如何是龍華為人一句。
師云。別無善巧。
問。迦葉門風師紹續。乞師方便指昏迷 學云。須知慚愧 學云。爭奈不明何 師云。莫謾大眾。
師一坐道場二十餘載。至乾興元年六月朔旦。書偈云。
吾有一訣 凡聖同轍 珍重禪流 是生是滅
儼然而逝。俗壽五十九。起塔于本山。
明州廣慧禪院志全禪師
錢塘人。俗姓衛氏。依本郡廣潤院出家受具。得法于云居齊禪師。禪師問。古人道。阿那個魔魅教你出家。阿那個魔魅教你行腳。今日阿那個魔魅教你到者里。師于言下契悟。
祥符中。信州牧請開堂。乾興元年。明州請住廣慧禪剎。師升堂。僧問。如何是衲僧本分事 師云。你莫鈍致我。 僧禮拜 師云。卻是大眾鈍致阇梨。便下座。
師上堂。僧問。賊不打貧兒家時如何 師云。說向人也不信 進云。恁么則禮拜而退也 師云。得個什麼。
明州大梅山居煦禪師
永嘉人。俗姓周氏。依天臺般若寺出家受具。參云居齊禪師。云居問。汝從甚處來。若從僧堂來。即是謾語。不從僧堂來。又是自瞞。汝從甚處來。師于言下頓悟。
祥符中。住大梅山保福禪院。師上堂。僧問。見聞不脫。如水裡月。此理如何
【現代漢語翻譯】 問：什麼是龍華（Longhua，未來佛彌勒佛下生之處）之人的境界？ 師父說：沒有什麼特別的技巧。 問：迦葉（Kasyapa，釋迦牟尼佛的大弟子之一）的門風由誰來繼承？請師父方便開示，指點我的迷惑。 學人說：我應當知道慚愧。 學人說：無奈我還是不明白啊。 師父說：不要欺騙大眾。 禪師在一個道場住了二十多年，到乾興元年六月初一，寫下偈語： 『我有一訣，凡聖同轍，珍重禪流，是生是滅。』 然後安詳地去世了，世壽五十九歲。弟子在本山為他建塔。 明州廣慧禪院的志全禪師 是錢塘人，俗姓衛。在本地的廣潤院出家受戒。從云居齊禪師那裡得法。禪師問：『哪個魔鬼教你出家的？哪個魔鬼教你行腳的？今天又是哪個魔鬼教你到這裡來的？』志全禪師在這些話下領悟了。 祥符年間，信州的地方長官請他開堂說法。乾興元年，明州請他住持廣慧禪寺。禪師升座說法，有僧人問：『什麼是衲僧（nàsēng，指雲遊僧人）的本分事？』 禪師說：『你不要讓我為難。』 僧人禮拜。禪師說：『卻是大眾為難阇梨（āshélí，梵語，意為導師）。』說完就下座了。 禪師上堂說法，有僧人問：『賊不打貧兒家時如何？』 禪師說：『說給別人聽，別人也不相信。』 僧人進一步說：『這樣我就禮拜退下了。』 禪師說：『能得到什麼呢？』 明州大梅山居煦禪師 是永嘉人，俗姓周。在天臺般若寺出家受戒。參拜云居齊禪師。云居禪師問：『你從哪裡來？如果從僧堂來，那就是說謊；如果不是從僧堂來，那就是自欺。你到底從哪裡來？』居煦禪師在這些話下頓悟。 祥符年間，住持大梅山保福禪院。禪師上堂說法，有僧人問：『見聞不脫，如水裡月，此理如何？』
【English Translation】 Question: What is the state of a person of Longhua (Longhua, the place where Maitreya, the future Buddha, will descend)? The Master said: There are no special skills. Question: Who will inherit the style of Kasyapa (Kasyapa, one of the great disciples of Sakyamuni Buddha)? Please, Master, conveniently enlighten me and point out my confusion. The student said: I should know shame. The student said: But I still don't understand. The Master said: Do not deceive the public. The Zen master stayed in a monastery for more than twenty years. On the first day of June in the first year of Qianxing, he wrote a verse: 'I have a secret, common to both ordinary and sage, cherish the Zen monks, it is birth and death.' Then he passed away peacefully, at the age of fifty-nine. The disciples built a pagoda for him on this mountain. Zen Master Zhiquan of Guanghui Zen Monastery in Mingzhou Was a native of Qiantang, with the surname Wei. He became a monk and received precepts at Guangrun Monastery in his hometown. He obtained the Dharma from Zen Master Yunju Qi. The Zen master asked: 'Which demon taught you to become a monk? Which demon taught you to travel? Which demon taught you to come here today?' Zen Master Zhiquan attained enlightenment upon hearing these words. During the Xiangfu period, the local official of Xinzhou invited him to give a Dharma talk. In the first year of Qianxing, Mingzhou invited him to reside at Guanghui Zen Monastery. The Zen master ascended the seat and gave a Dharma talk. A monk asked: 'What is the fundamental duty of a traveling monk (nàsēng)?' The Zen master said: 'Don't embarrass me.' The monk bowed. The Zen master said: 'It is the public that is embarrassing the Acharya (āshélí, Sanskrit for teacher).' Then he stepped down from the seat. The Zen master ascended the hall to give a Dharma talk. A monk asked: 'What if a thief does not rob the home of a poor person?' The Zen master said: 'Even if I told others, they wouldn't believe it.' The monk further said: 'In that case, I will bow and retreat.' The Zen master said: 'What will you gain?' Zen Master Juxu of Damei Mountain in Mingzhou Was a native of Yongjia, with the surname Zhou. He became a monk and received precepts at Prajna Monastery in Tiantai. He visited Zen Master Yunju Qi. Zen Master Yunju asked: 'Where do you come from? If you come from the monks' hall, then you are lying; if you do not come from the monks' hall, then you are deceiving yourself. Where do you come from?' Juxu Zen Master had a sudden enlightenment upon hearing these words. During the Xiangfu period, he resided at Baofu Zen Monastery on Damei Mountain. The Zen master ascended the hall to give a Dharma talk. A monk asked: 'Seeing and hearing are not detached, like the moon in the water. What is the principle?'
師云。不可謔你也 學云。恁么則見聞幸有真訊息。水月騰輝更好觀也 師云。你卻謔我。
問。如何是古佛心 師云。不用更沉吟。
問。古人面壁。意旨如何 師云。但恁么會 學云。未審如何領會 師云。且禮拜。
問。玄沙見虎。意旨如何 師云。你還曾見么 學云。恁么即處處真塵塵。儘是本來人也 師云。大眾且道者僧身命知落處也未。
問。諸方幸有驚人句。保福如何賜一言 師云。卻成笑殺諸方。
處州南明山仁壽院惟宿禪師
開堂日。未升座。云。大眾休道此座高廣。吾不能升。山僧道常升此座。與諸人對談第一義諦。諸人還信也無。久參上座同共證明。其如未曉。重涉繁辭。便升座。
維那白槌云。法筵龍象眾。當觀第一義 師云。更不勞觀。也第一義現前。若也再觀。卻成廢力。
時有僧出禮拜 師云。勞而無功 問。昔日梵王請佛。蓋為群生。今日郡牧請師。當爲何事 師云。都官不虛相請 學云。恁么則都官證明。學人禮謝 師云。莫謔都官。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。你恐大眾不知。
問。談真則逆俗。順俗則違真。師如何示人 師云。你也不得辜恩 學云。若不申問。焉曉師機 師云。飽叢林。
【現代漢語翻譯】 現代漢語譯本 師父說：『不可戲弄我。』 學僧說：『如此說來，見聞確實有真實的訊息。水月騰輝的景象更值得觀賞啊。』 師父說：『你卻在戲弄我。』
問：『如何是古佛心？（指最原始、未被污染的佛心）』 師父說：『不用再沉吟。』
問：『古人面壁，意旨如何？（指達摩祖師面壁九年的用意）』 師父說：『只要這樣去體會。』 學僧說：『不知如何領會？』 師父說：『且去禮拜。』
問：『玄沙見虎，意旨如何？（指玄沙師備禪師見到老虎的故事的用意）』 師父說：『你還曾見過嗎？』 學僧說：『如此說來，處處真實，塵塵都是本來人啊。』 師父說：『大眾且說這位僧人的性命落在何處？』
問：『各處禪師都有驚人的語句，保福禪師您如何賜予一句？』 師父說：『卻成了笑話各處禪師。』
處州南明山仁壽院惟宿禪師
開堂日，未升座，說：『大眾不要說這座高大寬廣，我不能升上去。我常升此座，與諸位對談第一義諦（指最高的真理）。諸位還相信嗎？』 久參的上座一同來證明。如果還不明白，就又陷入繁瑣的言辭了。』 便升座。
維那（指寺院中負責維持秩序的僧人）白槌（指敲擊木槌）說：『法筵龍象眾，當觀第一義。』 師父說：『更不用觀了，第一義已經現前。如果再觀，反成徒勞。』
當時有僧人出來禮拜。師父說：『徒勞無功。』 問：『昔日梵王（指大梵天王）請佛，是爲了眾生。今日郡牧（指地方長官）請師父，當是爲了何事？』 師父說：『都官（指地方長官）不是虛情假意地相請。』 學僧說：『如此說來，都官來證明，學人禮謝。』 師父說：『不要戲弄都官。』
問：『祖祖相傳傳祖印（指禪宗的傳承），師父您今得法於何人？』 師父說：『你恐怕大眾不知道。』
問：『談真則逆俗，順俗則違真，師父如何開示？』 師父說：『你也不得辜負恩情。』 學僧說：『若不申問，怎能曉得師父的機鋒？』 師父說：『飽叢林（指讓整個禪林都受益）。』
【English Translation】 English version The Master said, 'You must not jest with me.' The student said, 'In that case, what is seen and heard fortunately has true news. The scene of the water moon shining is even better to behold.' The Master said, 'You are jesting with me.'
Question: 'What is the ancient Buddha's mind? (referring to the original, unpolluted Buddha mind)' The Master said, 'No need to ponder further.'
Question: 'What was the intention of the ancients facing the wall? (referring to Bodhidharma's nine years of wall-gazing)' The Master said, 'Just understand it that way.' The student said, 'I don't know how to understand it.' The Master said, 'Go and bow.'
Question: 'What was the intention of Xuansha seeing a tiger? (referring to the story of Zen Master Xuansha Shibei seeing a tiger)' The Master said, 'Have you ever seen it?' The student said, 'In that case, everywhere is real, and every speck of dust is the original person.' The Master said, 'Everyone, tell me, where does this monk's life fall?'
Question: 'All places fortunately have startling phrases, how does Baofu bestow a word?' The Master said, 'It becomes a laughingstock for all places.'
Zen Master Weisu of Renshou Monastery on Nanming Mountain in Chuzhou
On the opening day, before ascending the seat, he said, 'Everyone, don't say that this seat is high and wide, and I cannot ascend it. This mountain monk often ascends this seat to discuss the First Principle (referring to the highest truth) with everyone. Do you all believe it?' The senior monks who have been here for a long time will jointly prove it. If you still don't understand, you will fall into tedious words again.' Then he ascended the seat.
The director (referring to the monk in charge of maintaining order in the monastery) struck the gavel (referring to striking the wooden mallet) and said, 'The assembly at the Dharma gathering is like dragons and elephants, one should contemplate the First Principle.' The Master said, 'There is no need to contemplate further, the First Principle is already present. If you contemplate again, it will become a waste of effort.'
At that time, a monk came out to bow. The Master said, 'Laborious and without merit.' Question: 'In the past, King Brahma (referring to the Great Brahma King) invited the Buddha for the sake of sentient beings. Today, the prefect (referring to the local official) invites the Master, what is it for?' The Master said, 'The prefect (referring to the local official) is not inviting insincerely.' The student said, 'In that case, the prefect will prove it, and the student will bow in gratitude.' The Master said, 'Don't jest with the prefect.'
Question: 'The ancestral seal is passed down from ancestor to ancestor (referring to the transmission of Zen), from whom did the Master receive the Dharma?' The Master said, 'You are afraid that the public does not know.'
Question: 'Talking about truth goes against custom, following custom goes against truth, how does the Master instruct people?' The Master said, 'You must not fail to repay kindness.' The student said, 'If I don't ask, how can I understand the Master's sharp wit?' The Master said, 'Saturate the Sangha (meaning to benefit the entire Zen community).'
問。法法不隱藏。古今常顯露。如何是顯露底法 師云。見示大眾 學云。恁么則學人謹退也 師云。知過必改。
杭州龍華山寶乘寺有忠寶月禪師
永嘉人也。姓鄭氏。依本州開元寺出家受具。造云居齊禪師法席。云居問。從什麼處來 師云。浙中來 居云。是什麼物恁么來 師擬祗對 居云。鈍根阿師。參眾去。
師從此歇心。樞衣數載。
至祥符初。住杭州法雨院。于天聖年。牧主李及請居龍華道場焉。
師開堂日。僧問。昨日靈山。今朝法雨。未審是一是二 師云。更須子細。
問。如何是佛 師云。孰不瞻仰。
問。如何是西來意 師云。幾人曾問來。
師住龍華。上堂 僧問。元首明哉。股肱良哉。師登寶座。如何談道 師云。汝作么生會 學云。恁么即一言歸有道。萬象出無心 師云。恁么會。又爭得。
湖州報本禪院義圓禪師
開堂日。州牧與大眾既集。師拈香畢。僧問。朝盡臨筵。祖風再扇。向上宗乘。請師舉唱 師云。郎中證明 學云。恁么則一音才震。四眾咸聞也 師云。聞底事作么生。
問。師登寶座。大眾云臻。從上宗乘。如何指示 師云。若到諸方。切忌錯舉 進云。恁么即信受奉行去也 師云。你作么
【現代漢語翻譯】 現代漢語譯本 問：一切法都不隱藏，從古至今常常顯露。什麼是顯露的法？ 師父說：『（這法）已經向大眾展示了。』 學僧說：『既然如此，那麼學人就此告退了。』 師父說：『知道自己有過錯，就一定要改正。』
杭州龍華山寶乘寺有忠寶月禪師
是永嘉人，姓鄭。在本地開元寺出家並受具足戒。前往云居齊禪師的座下參學。云居問：『從哪裡來？』 禪師說：『從浙中來。』 云居說：『是什麼東西這樣來的？』 禪師正要回答，云居說：『鈍根的阿師（對僧人的謙稱），去參學吧。』
禪師從此息滅妄心，在僧房裡住了好幾年。
到祥符初年，住在杭州法雨院。在天聖年間，牧主李及請他住持龍華道場。
禪師開堂說法那天，有僧人問：『昨日是靈山（釋迦牟尼說法之地），今日是法雨（佛法如雨般普降），不知是一還是二？』 禪師說：『更須仔細體會。』
問：『什麼是佛？』 禪師說：『誰不瞻仰？』
問：『什麼是西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『有幾人曾經問過這個問題？』
禪師住持龍華寺時，上堂說法。有僧人問：『元首英明，股肱賢良。師父登上寶座，如何談論佛道？』 禪師說：『你作何理解？』 學僧說：『既然如此，那麼就是一言歸於有道，萬象出於無心。』 禪師說：『這樣理解，又怎能得到真諦？』
湖州報本禪院義圓禪師
開堂說法那天，州牧和大眾都已聚集。禪師拈香完畢，有僧人問：『朝廷官員來到法筵，祖師的宗風再次弘揚。請師父宣揚向上之宗乘。』 禪師說：『郎中（對州牧的尊稱）可以作證。』 學僧說：『既然如此，那麼就是一音才震，四眾咸聞了。』 禪師說：『聽聞之事，你打算怎麼做？』
問：『師父登上寶座，大眾雲集，從上宗乘，如何指示？』 禪師說：『如果到了其他地方，切記不要錯誤地引用。』 （學僧）進而言：『既然如此，那麼就信受奉行了。』 禪師說：『你打算怎麼做？』
【English Translation】 English version Question: All dharmas are not hidden; they are constantly revealed from ancient times to the present. What is the revealed dharma? The Master said: 'It has already been shown to the assembly.' The student said: 'In that case, this student respectfully withdraws.' The Master said: 'If you know you have faults, you must correct them.'
Zen Master Youzhong Baoyue of Baocheng Temple on Longhua Mountain in Hangzhou
Was a native of Yongjia, with the surname Zheng. He left home and received full ordination at Kaiyuan Temple in his native prefecture. He went to the Dharma seat of Zen Master Yunju Qi. Yunju asked: 'Where do you come from?' The Master said: 'From Zhejiang.' Yunju said: 'What is this thing that comes like this?' The Master was about to reply when Yunju said: 'Dull-rooted monk, go and join the assembly for study.'
From then on, the Master ceased his wandering mind and stayed in the monks' hall for several years.
In the early years of the Xiangfu era, he resided at Fayu Temple in Hangzhou. In the Tiansheng era, the governor Li Ji invited him to reside at the Longhua monastery.
On the day the Master ascended the Dharma hall, a monk asked: 'Yesterday was Ling Mountain (where Shakyamuni Buddha preached), today is Fayu (Dharma Rain). I don't know if they are one or two?' The Master said: 'You must examine it more carefully.'
Question: 'What is Buddha?' The Master said: 'Who does not look up to him?'
Question: 'What is the meaning of the coming from the West (Bodhidharma's purpose in coming to China)?' The Master said: 'How many people have ever asked about it?'
When the Master resided at Longhua, he ascended the hall and gave a sermon. A monk asked: 'The head is wise, the limbs are good. The Master ascends the precious seat, how does he discuss the Way?' The Master said: 'How do you understand it?' The student said: 'In that case, one word returns to the Way, and all phenomena arise from no-mind.' The Master said: 'If you understand it like that, how can you attain the truth?'
Zen Master Yiyuan of Baoben Zen Temple in Huzhou
On the day he ascended the hall, the governor and the assembly had gathered. After the Master burned incense, a monk asked: 'The court official has come to the Dharma banquet, and the ancestral style is flourishing again. Please, Master, proclaim the supreme vehicle.' The Master said: 'The governor can attest to it.' The student said: 'In that case, one sound has just resonated, and the four assemblies have all heard it.' The Master said: 'What do you intend to do with what you have heard?'
Question: 'The Master ascends the precious seat, the assembly gathers, how do you instruct us on the supreme vehicle?' The Master said: 'If you go to other places, be sure not to quote incorrectly.' The (student) further said: 'In that case, we will accept and practice it.' The Master said: 'What do you intend to do?'
生信受 學云。三乘教典。曲為今時。達磨西來。抑而印可也 師云。未信你在。
問。如何是祖師西來意 師云。更答話在。
南康軍云居山慧震禪師
上堂。僧問。靈山一會。迦葉親聞。此日一會。何人得聞 師云。阇梨不妨惺惺 學云。未審如何領會 師云。將謂伶利。
問。古鑒未磨時如何 師云。光彩何分 學云。磨后如何 師云。大家總見。
問。鼓聲才絕。清眾咸臻。為人一句。乞師垂示 師云。伶利人難得 學云。恁么則人天有賴 師云。閑言語。
問。如何是佛法大意 師云。大意只如此。
問。龍女獻珠得成佛。學人無珠可獻。還得成佛也無 師云。無珠爭得成佛 學云。恁么即學人無分也 師云。不恁么會 學云。未審師意如何 師云。待汝悟了向汝道。
師又云。大凡佛法。也須是有個發明處始得。若無發明處。假饒千問萬問。只是隨言逐句。並無一個領會處。枉用工夫。奉勸諸人。且體究覓個悟處。珍重。
潤州甘露禪院真禪師
開堂日。僧問。昔日梵王請佛。蓋為群生。知郡請師。當爲何事 師云。你道為什麼事。
問。聖教有言。槌鐘告四方。請師為說法 師云。你道大眾不知 學云。恁么即甘露門中。普潤群
【現代漢語翻譯】 現代漢語譯本 生（某人名）相信並接受，（某人名）學習說：『三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的教典，是爲了適應現在的時代。達磨（Bodhidharma）西來，也被壓制和認可。』 師父說：『我不相信你。』
問：『如何是祖師（Bodhidharma）西來意？』 師父說：『還在回答話。』
南康軍云居山慧震禪師
上堂說法。僧人問：『靈山一會（Griddhakuta），迦葉（Mahākāśyapa）親自聽聞。今日一會，何人得聞？』 師父說：『阇梨（ācārya，弟子）不妨清醒一點。』 學人說：『不知道如何領會？』 師父說：『還以為你很伶俐。』
問：『古鏡未磨時如何？』 師父說：『光彩如何區分？』 學人說：『磨后如何？』 師父說：『大家都看見。』
問：『鼓聲才絕，清眾咸臻，為人一句，乞師垂示。』 師父說：『伶俐人難得。』 學人說：『這樣說來，人天有賴。』 師父說：『閑言語。』
問：『如何是佛法大意？』 師父說：『大意只如此。』
問：『龍女獻珠得成佛，學人無珠可獻，還得成佛也無？』 師父說：『無珠爭得成佛？』 學人說：『這樣說來，學人無分了。』 師父說：『不是這樣理解。』 學人說：『不知道師父的意思如何？』 師父說：『等你悟了再告訴你。』
師父又說：『大凡佛法，也必須有個發明之處才行。若無發明之處，假如千問萬問，只是隨言逐句，並無一個領會之處，枉費工夫。奉勸諸位，且體究覓個悟處，珍重。』
潤州甘露禪院真禪師
開堂日，僧人問：『昔日梵王（Brahmā）請佛，蓋為群生。知郡請師，當爲何事？』 師父說：『你說為什麼事？』
問：『聖教有言，槌鐘告四方，請師為說法。』 師父說：『你說大眾不知道？』 學人說：『這樣說來，甘露門中，普潤群
【English Translation】 English version 'Sheng' believed and accepted. 'Xue' said: 'The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are adapted for the present time. When Dharma (Bodhidharma) came from the West, he was also suppressed and acknowledged.' The master said: 'I don't believe you.'
Question: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said: 'Still answering questions.'
Chan Master Huizhen of Yunju Mountain, Nankang Army
During the Dharma talk, a monk asked: 'At the assembly on Vulture Peak (Griddhakuta), Kāśyapa (Mahākāśyapa) personally heard the teachings. At today's assembly, who will hear them?' The master said: 'Venerable ācārya (disciple), you might as well be more alert.' The student said: 'I don't know how to understand.' The master said: 'I thought you were clever.'
Question: 'What is it like when the ancient mirror is not yet polished?' The master said: 'How can the brilliance be distinguished?' The student said: 'What is it like after polishing?' The master said: 'Everyone sees it.'
Question: 'The sound of the drum has just ceased, and the assembly has gathered. A word for the people, I beg the master to instruct.' The master said: 'It's rare to find a clever person.' The student said: 'In that case, humans and devas are dependent on you.' The master said: 'Idle talk.'
Question: 'What is the great meaning of the Buddha-dharma?' The master said: 'The great meaning is just like this.'
Question: 'The Dragon Girl offered a pearl and attained Buddhahood. This student has no pearl to offer. Can I still attain Buddhahood?' The master said: 'Without a pearl, how can you attain Buddhahood?' The student said: 'In that case, this student has no share.' The master said: 'Don't understand it that way.' The student said: 'I don't know what the master means.' The master said: 'I'll tell you when you're enlightened.'
The master also said: 'In general, with the Buddha-dharma, there must be a place of discovery. If there is no place of discovery, even if you ask thousands of questions, you are just following words and phrases, without any place of understanding, wasting effort. I advise you all to investigate and seek a place of enlightenment. Treasure this.'
Chan Master Zhen of Ganlu Chan Monastery, Runzhou
On the opening day, a monk asked: 'In the past, King Brahmā (Brahmā) invited the Buddha for the sake of all beings. The governor invites the master today, what is it for?' The master said: 'What do you say it's for?'
Question: 'The sacred teachings say, 'Strike the bell to announce in all directions, inviting the master to expound the Dharma.' The master said: 'Do you say the assembly doesn't know?' The student said: 'In that case, within the gate of Ganlu, universally benefiting all'
生也 師云。也須子細。
問。靈山一會。迦葉親聞。今日一會。什麼人得聞 師云。你幾時到靈山 學云。恁么即大眾側聆師子吼也 師云。莫亂道。
問。承古有言。光非照境。境亦非存。光境俱忘。復是何物 師云。爭敢別註解 學云。豈無方便 師云。不妨會人言語。
問。承古有言。毗盧藏中有大經卷即不問。如何是毗盧藏 師云。大眾盡見 問。如何是甘露家風 師云。一切成見 進云。恁么即明君垂睿澤。西祖轉芬芳也 師云。也不得錯會。
問。生死到來。如何迴避 師云。那個是生死。
師上堂云。佛法總不消如此。祖師西來。直示玄旨。教諸人有個省徑入處。立地參取古佛。如今立地了也。且道古佛在什麼處。諸人還見么。若有會處。便與善才同參。不必樓閣門前頓超諸位。亦不讓于諸聖一分子。只許他先不可。既有如是風格。請諸人紹取。依而行之。久立。珍重。
廬山惠日院達禪師
上堂。僧問。師離修水。得屆仙居。如何是不動尊 師云。你從什麼處來 問。羅漢也恁么道。寶覺也恁么道。未審惠日如何道 師云。別處作么生。
問。馬師登座。百丈卷席。未審意旨如何 師云。伶利人難得 學云。恁么則師歸方丈。大眾歸堂 師云。
【現代漢語翻譯】 現代漢語譯本： 生：學僧問道。 師云：禪師說，也需要仔細體察。
問：學僧問，靈山法會上，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）親自聽聞佛法。今日的法會，什麼人能夠聽聞？ 師云：禪師說，你什麼時候到達靈山？ 學云：學僧說，如此說來，就是大眾都在側耳傾聽師子的吼聲了。 師云：禪師說，不要胡說八道。
問：學僧問，承蒙古人有言，光不是照耀外境，外境也不是真實存在。如果光和境都忘卻了，那又是什麼？ 師云：禪師說，怎敢另外加以註解？ 學云：學僧說，難道沒有方便之法嗎？ 師云：禪師說，不妨與懂得言語的人交談。
問：學僧問，承蒙古人有言，毗盧藏（Vairocana-garbha，指法身佛所藏的無盡法門）中有大經卷，這個暫且不問。如何是毗盧藏？ 師云：禪師說，大眾都見到了。 問：學僧問，如何是甘露（Amrita，不死之藥，此處比喻佛法）的家風？ 師云：禪師說，一切現成的見解。 進云：學僧進一步說，如此說來，就是英明的君主普施恩澤，西方的祖師（Bodhidharma，菩提達摩，禪宗初祖）傳播芬芳。 師云：禪師說，也不可以錯誤理解。
問：學僧問，生死到來，如何迴避？ 師云：禪師說，哪個是生死？
禪師上堂說法：佛法總是不需要如此。祖師西來，直接開示玄妙的宗旨，教導眾人有個簡便的途徑可以進入，立即參悟古佛。如今已經立即證悟了，那麼，古佛在什麼地方？諸位還見到嗎？如果有所領會，便與善財童子（Sudhana，華嚴經中求道者）一同參學，不必在樓閣門前頓超諸位，也不比諸聖少一分。只允許他先證悟，不可以後來才證悟。既然有這樣的風格，請諸位繼承發揚，依此而行。站立很久了，珍重。
廬山惠日院達禪師
上堂說法。僧人問道：禪師離開修水，到達仙居，如何是不動尊（Acala，不動明王）？ 師云：禪師說，你從什麼地方來？ 問：學僧問，羅漢（Arhat，阿羅漢，斷盡煩惱的聖者）也這麼說，寶覺禪師也這麼說，不知道惠日禪師您怎麼說？ 師云：禪師說，別的地方怎麼做？
問：學僧問，馬祖（Mazu Daoyi，馬祖道一，禪宗大師）登座，百丈（Baizhang Huaihai，百丈懷海，禪宗大師，馬祖弟子）卷席，不知道是什麼意思？ 師云：禪師說，伶俐的人難以得到。 學云：學僧說，如此說來，就是禪師回到方丈室，大眾回到禪堂。 師云：禪師說，
【English Translation】 English version: Student: (A student asks a question.) Teacher: (The teacher says,) 'You also need to observe carefully.'
Student: At the assembly on Vulture Peak (Grdhrakuta，where Shakyamuni Buddha preached the Lotus Sutra), Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) personally heard the Dharma. At today's assembly, who is able to hear it? Teacher: When did you arrive at Vulture Peak? Student: In that case, the assembly is listening attentively to the lion's roar. Teacher: Don't talk nonsense.
Student: It is said of old, 'The light does not illuminate the object; the object also does not truly exist. If both light and object are forgotten, then what is it?' Teacher: How dare I offer a separate annotation? Student: Is there no expedient means? Teacher: It doesn't hurt to converse with someone who understands language.
Student: It is said of old, 'I won't ask about the great scriptures within the Vairocana-garbha (the womb of Vairocana, referring to the infinite Dharma gates contained within the Dharmakaya Buddha). What is the Vairocana-garbha?' Teacher: The assembly has seen it all. Student: What is the family style of Amrita (the nectar of immortality, here a metaphor for the Dharma)? Teacher: All ready-made views. Student: In that case, the wise ruler bestows his enlightened grace, and the Western Patriarch (Bodhidharma, the first patriarch of Zen Buddhism) spreads fragrance. Teacher: You must not misunderstand.
Student: When birth and death arrive, how can one avoid them? Teacher: What is birth and death?
The teacher ascends the platform and says: 'The Buddha-dharma ultimately does not require such things. The Patriarch came from the West, directly pointing to the profound essence, teaching people to have a simple path to enter, immediately realizing the ancient Buddha. Now, immediate realization has already occurred. So, where is the ancient Buddha? Have you all seen it? If there is understanding, then study together with Sudhana (a seeker of truth in the Avatamsaka Sutra), without needing to surpass all positions before the gate of the tower, and without being less than any of the sages. Only allow him to realize it first, not later. Since there is such a style, please inherit and promote it, and act accordingly.' Standing for a long time, cherish this.
Dhyana Master Da of Huiri Monastery on Mount Lu
Ascending the platform to preach. A monk asks: 'The teacher leaves Xiushui and arrives at Xianju. What is the Immovable One (Acala, the Immovable Wisdom King)?' Teacher: Where do you come from? Student: Arhats (enlightened beings who have extinguished all afflictions) say it this way, and Zen Master Baojue says it this way. I wonder, how does Huiri say it? Teacher: How is it done elsewhere?
Student: Mazu (Mazu Daoyi, a Zen master) ascends the seat, and Baizhang (Baizhang Huaihai, a Zen master and disciple of Mazu) rolls up the mat. What is the meaning of this? Teacher: A clever person is hard to find. Student: In that case, the teacher returns to his abbot's quarters, and the assembly returns to the meditation hall. Teacher:
你又作么生會 學人禮拜 師云。莫虛頭。
師又云。馬祖上堂。百丈卷席。若是衲僧。便合知時。不勞久立。
上堂。僧問。青蘿黃緣。直上寒松之頂。白雲澹濘。出沒太虛之中。學人上來。乞師指示 師云。非君境界 進云。學人未會。乞師方便 師云。適來不謾道。
問。如何是仙居家風 師云。何似諸方。
問。如何是釋迦寶劍 師云。非但能摧外道心。亦曾落卻天魔膽。
上堂。僧問。祖佛未出世時。還有佛法也無 師云。祖佛什麼時出世 進云。恁么則未離兜率。已降閻浮。不度長江。居少室也 師云。也是你恁么會。
問。一得永得時如何 師云。你得底事作么生 進云。恁么則青霄云外鶴。獨立萬年松 師云。我也未信你在 問。祖師西來。直指人心。見性成佛。未審意旨如何 師云。你還信得及么。
問。華開華落人皆委。秋去冬來事若何 師云。委底事作么生 進云。恁么則往來人自老。今古月長新 師云。有什麼交涉。
師又云。祖師西來。教外單傳心印。直指人心。見性成佛。諸上座。更不用再三。珍重。
師上堂云。此方真教體。清凈在音聞。隨機設化。應物施為。古人揀擇一門。要人易解易入。且如楞嚴會上。諸大聖人各述個
【現代漢語翻譯】 現代漢語譯本： 你又作何體會？學人向您禮拜。師父說：『不要虛張聲勢。』 師父又說：『馬祖（指馬祖道一禪師）上堂說法，百丈（指百丈懷海禪師）捲起坐席。如果是真正的衲僧（指僧人），就應該懂得時機，不必久站。』 上堂說法。僧人問：『青色的葛藤纏繞著黃色的樹木，直達寒冷松樹的頂端；白雲飄蕩，時隱時現在廣闊的天空中。學人前來，懇請師父指示。』師父說：『這不是你的境界。』僧人進一步說：『學人還不明白，懇請師父方便開示。』師父說：『剛才不是白說了嗎？』 問：『什麼是仙人的居家風範？』師父說：『和各處有什麼不同？』 問：『什麼是釋迦牟尼佛的寶劍？』師父說：『它不僅能摧毀外道的心，也曾嚇破天魔的膽。』 上堂說法。僧人問：『祖師和佛未出世時，還有佛法嗎？』師父說：『祖師和佛什麼時候出世的？』僧人進一步說：『這麼說，還沒離開兜率天（Tushita Heaven），就已經降生到閻浮提（Jambudvipa），沒渡過長江，就住在少室山（Shaoshi Mountain）了。』師父說：『也就是你這麼理解。』 問：『一旦獲得就永遠獲得時，怎麼樣？』師父說：『你獲得的那個東西是什麼？』僧人進一步說：『這麼說，就像青霄云外的鶴，獨立於萬年松。』師父說：『我還不相信你真的明白了。』問：『祖師西來，直指人心，見性成佛，不知道是什麼意思？』師父說：『你還相信得了嗎？』 問：『花開花落人人都知道，秋去冬來又怎麼樣呢？』師父說：『知道的那個東西是什麼？』僧人進一步說：『這麼說，往來的人自己會老去，自古至今月亮總是新的。』師父說：『有什麼關係？』 師父又說：『祖師西來，教外別傳心印，直指人心，見性成佛。各位，不用再三強調，珍重。』 師父上堂說：『此方（指中國）真正的教法本體，清凈在於聽聞。隨機應變地設立教化，應事物而施行作為。古人選擇一個法門，要人容易理解容易進入。比如楞嚴法會上，各位大聖人各自陳述各自的……』
【English Translation】 English version: What is your understanding? The student bows to you. The Master said, 'Don't be pretentious.' The Master also said, 'When Mazu (referring to Zen Master Mazu Daoyi) ascended the platform, Baizhang (referring to Zen Master Baizhang Huaihai) rolled up the mat. If they are true monks, they should know the time and not stand for long.' Ascending the platform. A monk asked, 'Green vines entwine yellow trees, reaching the top of the cold pine; white clouds drift, appearing and disappearing in the vast sky. The student has come to ask for the Master's guidance.' The Master said, 'This is not your realm.' The monk further said, 'The student does not understand, please Master, provide a convenient explanation.' The Master said, 'Wasn't I just speaking plainly?' Asked, 'What is the style of a celestial's home?' The Master said, 'How is it different from other places?' Asked, 'What is Shakyamuni Buddha's precious sword?' The Master said, 'It can not only destroy the minds of heretics but has also frightened the demons of heaven.' Ascending the platform. A monk asked, 'Before the Patriarchs and Buddhas appeared in the world, was there still the Dharma?' The Master said, 'When did the Patriarchs and Buddhas appear in the world?' The monk further said, 'In that case, before leaving Tushita Heaven, they had already descended to Jambudvipa; without crossing the Yangtze River, they resided in Shaoshi Mountain.' The Master said, 'That's how you understand it.' Asked, 'What is it like when one obtains it once and obtains it forever?' The Master said, 'What is that thing you obtained?' The monk further said, 'In that case, like a crane beyond the blue sky, standing alone on a ten-thousand-year-old pine.' The Master said, 'I still don't believe you really understand.' Asked, 'The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. I wonder what the meaning is?' The Master said, 'Do you still believe it?' Asked, 'Everyone knows when flowers bloom and fall, what about when autumn goes and winter comes?' The Master said, 'What is that thing you know?' The monk further said, 'In that case, people come and go and grow old, but the moon is always new from ancient times to the present.' The Master said, 'What does that have to do with anything?' The Master also said, 'The Patriarch came from the West, transmitting the mind-seal outside the teachings, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Everyone, there is no need to emphasize it again and again, take care.' The Master ascended the platform and said, 'The true essence of the teachings in this land (referring to China) lies in the purity of hearing. Establishing teachings according to circumstances, acting according to things. The ancients chose one path, wanting people to easily understand and easily enter. For example, at the Shurangama Assembly, all the great sages each stated their own...'
悟由。豈是不知。貴要後人從此而去。如是不思議事。設化多途。無乖一揆。諸上座。此事也不在多聞記持。博達古今。自信取了。各自修行。不勞久立。
明州大梅山保福居素禪師
上堂。僧問。靈山一會。迦葉親聞。今日一會。誰人得聞 師云。迦葉聞底事作么生 進云。今日豈是虛施此問也 師云。適來將謂是 進云。恁么即昔日靈山。今朝梅峰也 師云。且休得么。
問。如何是和尚家風 師云。不避譏嫌。
問。蚌含未剖時如何 師云。謝見示。
問。欲入無為海。須乘般若船。如何是般若船 師云。到岸也未。
問。承古有言。不起纖毫修學心。無相光中常自在。未審此理如何 師云。又成費力 進云。乞師再垂方便 師云。何如古人。
問。一即一切。如何是一 師云。香臺．露柱 進云。爭柰香臺露柱何 師云。情知汝不柰何。
問。佛真法身。猶若虛空。如今虛空現前。為什麼不見佛 師云。為汝好眼。
問。如何是道 師云。問取門前按山 進云。只者便是也無 師云。元來不解問。
問。正說知見時。知見俱是心。知見即不問。如何是心 師云。此問不當 道云。為什麼不當 師云。為你無知見。
上堂云。汝但不循動
【現代漢語翻譯】 現代漢語譯本： 悟由（Wuyou，人名）。難道是不明白嗎？重要的是後人從此出發，像這樣不可思議的事情，設立教化有多種途徑，但都不違背同一個道理。各位上座（shangzuo，對僧人的尊稱），這件事不在於多聽多記，博通古今，要相信自己去領悟。各自修行去吧，不必久站。
明州大梅山保福居素禪師（Mingzhou Dameishan Baofu Jusu Chanshi，禪師名號）
上堂說法。有僧人問：『靈山法會上，迦葉（Jiaye，佛陀十大弟子之一）親自聽聞，今日法會，誰人得聞？』禪師說：『迦葉聽聞了什麼事？』僧人進一步說：『今日豈是虛設此問？』禪師說：『剛才我還以為是。』僧人進一步說：『這麼說，昔日的靈山（Lingshan，釋迦牟尼說法之地），就是今天的梅峰（Meifeng，山名）了？』禪師說：『暫且停止這樣說。』
問：『如何是和尚（heshang，對僧人的尊稱）的家風？』禪師說：『不避諱譏諷和嫌疑。』
問：『蚌含珠未剖開時是什麼樣子？』禪師說：『謝謝你的展示。』
問：『想要進入無為海，必須乘坐般若船（boruo chuan，比喻智慧的工具）。什麼是般若船？』禪師說：『到岸了嗎？』
問：『承蒙古人有言：不起絲毫修學之心，在無相光明中常常自在。不知這個道理如何？』禪師說：『又成了費力。』僧人進一步說：『請禪師再次施加方便。』禪師說：『不如古人。』
問：『一即一切，如何是一？』禪師說：『香臺、露柱。』僧人進一步說：『香臺露柱又怎麼樣呢？』禪師說：『我早就知道你奈何不了。』
問：『佛的真法身，猶如虛空。如今虛空就在眼前，為什麼看不見佛？』禪師說：『因為你有一雙好眼睛。』
問：『什麼是道？』禪師說：『去問門前按山的人。』僧人進一步說：『就是這個嗎？』禪師說：『原來是不懂問。』
問：『正在說知見時，知見都是心。知見暫且不問，什麼是心？』禪師說：『這個問題不恰當。』僧人說：『為什麼不恰當？』禪師說：『因為你沒有知見。』
上堂說法：『你只要不順著動念……』
【English Translation】 English version: Wuyou (Wuyou, a personal name). Is it that you don't understand? What's important is that later generations proceed from here. Such inconceivable matters involve various means of teaching, but none deviate from the same principle. All of you venerable monks (shangzuo, a respectful term for monks), this matter does not lie in extensive learning and memorization, or in being well-versed in the past and present. Have confidence and grasp it yourselves. Each of you should cultivate diligently; there's no need to stand for long.
Chan Master Jusu of Baofu Mountain in Mingzhou (Mingzhou Dameishan Baofu Jusu Chanshi, the title of the Chan Master)
Ascending the hall for a Dharma talk. A monk asked: 'At the assembly on Vulture Peak (Lingshan, where Shakyamuni Buddha taught), Kashyapa (Jiaye, one of the Buddha's ten great disciples) personally heard it. At today's assembly, who will hear it?' The Master said: 'What did Kashyapa hear?' The monk further asked: 'Is today's question asked in vain?' The Master said: 'I thought it was just now.' The monk further asked: 'In that case, is the Vulture Peak (Lingshan, the place where Shakyamuni taught) of the past the same as Plum Peak (Meifeng, a mountain name) of today?' The Master said: 'Cease such talk for now.'
Asked: 'What is the family style of the abbot (heshang, a respectful term for monks)?' The Master said: 'Not avoiding criticism and suspicion.'
Asked: 'What is it like when the oyster contains the pearl but has not yet opened?' The Master said: 'Thank you for showing me.'
Asked: 'To enter the sea of non-action, one must ride the Prajna boat (boruo chuan, a metaphor for the tool of wisdom). What is the Prajna boat?' The Master said: 'Have you reached the shore yet?'
Asked: 'It is said of old: Without arising a single thought of cultivation and learning, one is always at ease in the light of no-form. I wonder, what is the principle of this?' The Master said: 'It becomes another effort.' The monk further asked: 'I beg the Master to bestow expedient means again.' The Master said: 'How about the ancients?'
Asked: 'One is all; what is one?' The Master said: 'The incense stand and the dew pillar.' The monk further asked: 'What about the incense stand and the dew pillar?' The Master said: 'I knew you couldn't do anything about it.'
Asked: 'The true Dharma body of the Buddha is like empty space. Now that empty space is present, why can't we see the Buddha?' The Master said: 'Because you have good eyes.'
Asked: 'What is the Tao?' The Master said: 'Ask the mountain patrolman in front of the gate.' The monk further asked: 'Is that it?' The Master said: 'Originally, you don't know how to ask.'
Asked: 'When speaking of knowledge and views, knowledge and views are all mind. Knowledge and views are not asked about; what is mind?' The Master said: 'This question is inappropriate.' The monk said: 'Why is it inappropriate?' The Master said: 'Because you have no knowledge and views.'
Ascending the hall, he said: 'If you do not follow after moving thoughts...'
靜合離。恬變通塞。生滅明暗。如是十二類諸有為相。隨㧞一根。脫黏內復。復歸元真。發本明耀。耀性發明。諸餘五黏應㧞圓脫。不由前塵所起知見。明不循根。寄根明發。由是六根互相為用。諸上座。此是楞嚴經中如來標指。如今不了者。蓋為外見諸法。內有一心。能所交馳。輪迴于生死。元是一精明。分為六和合。一處成休伏。六用皆不成。
又道。一根既返源。六根成解脫。但得返源便得。儻若返源去也。然後眼得為色。耳得為聲。鼻得為香。舌得為味。身得為觸。意得為法。隨緣了達。任性縱橫。得無掛礙。但恁么會好。久立。珍重。
僧問。如何是佛未出世已前事 師云。眾人要知 進云。出世後事如何 師云。待別時來。向汝道。
越州清化山寶壽子昌禪師
姓朱氏。蘇州人。也本州開元寺出家受具。
詣云居山契悟。于祥符年。越州清化山請師出世。
師開堂日。維那白槌云。法筵龍象眾。當觀第一義 師云。以斯觀者。名為正觀。若他觀者。非見佛也。且問諸人。還解恁么觀得么。未能如是。有疑請問。
時有僧問。久乃不聞師子吼。請師一句震雷音 師云。你什麼處去來。
問。鴻鐘大擊。法鼓遐聞。如何是和尚為人一句 師云。展轉為流通
【現代漢語翻譯】 現代漢語譯本 寂靜與喧囂，分離與結合。平靜適應變化與阻礙。生起與滅亡，光明與黑暗。像這樣十二種有為相（saṃskṛta-lakṣaṇa，指有生滅變化的現象）。只要拔除其中一根（指六根中的一根），就能脫離執著，迴歸內在。迴歸本源的真如自性，煥發根本的明耀。明耀的自性顯發光明，其餘五種執著也應隨之拔除，圓滿解脫。不再受先前由塵境所產生的知見影響。明瞭不依賴於根（指六根），而是藉由根而顯發。因此，六根可以互相為用。各位上座（長老），這是《楞嚴經》中如來（Tathāgata）所標示的要點。如今不明白的人，是因為向外執著于諸法，認為內在有一個心，能與所相互交織，在生死中輪迴。原本是一精明（指本源的清凈覺性），卻分為六和合（指六根與六塵的和合）。在一處停息，六種作用都無法成就。
又說，一旦有一根迴歸本源，六根就能獲得解脫。只要能夠迴歸本源就能得到解脫。如果能夠迴歸本源，那麼眼睛就能真正地發揮看的作用，耳朵就能真正地發揮聽的作用，鼻子就能真正地發揮嗅的作用，舌頭就能真正地發揮嘗的作用，身體就能真正地發揮觸的作用，意識就能真正地發揮認知的作用。隨順因緣而通達，任由自性而縱橫，獲得無所掛礙的自在。只要這樣領會就好。我站立很久了，各位珍重。
僧人問：『什麼是佛（Buddha）未出世之前的事？』 禪師說：『眾人想要知道。』 僧人進一步問：『出世之後的事又是如何？』 禪師說：『等下次有機會，再告訴你。』
越州清化山寶壽子昌禪師
姓朱，是蘇州人。原本在本州的開元寺出家受戒。
前往云居山開悟。在祥符年間，越州清化山邀請禪師出世住持。
禪師開堂說法時，維那（寺院中負責維持秩序的僧人）敲槌說：『法筵龍象眾，當觀第一義。』 禪師說：『以這種方式來觀察，才稱為正觀。如果以其他方式來觀察，就不能見到佛。』 且問各位，還懂得這樣觀察嗎？如果還不能這樣，有疑問請提問。
當時有僧人問：『很久沒有聽到師子吼（指佛法的威猛宣講），請禪師用一句震雷音來開示。』 禪師說：『你從什麼地方來？』
問：『鴻鐘大擊，法鼓遠聞，如何是和尚（對禪師的尊稱）為人開示的一句話？』 禪師說：『輾轉為流通。』
【English Translation】 English version Silence and noise, separation and union. Tranquility adapts to change and obstruction. Birth and death, light and darkness. These are the twelve characteristics of conditioned phenomena (saṃskṛta-lakṣaṇa, referring to phenomena subject to birth and death). As long as one root (referring to one of the six sense organs) is pulled out, one can break free from attachment and return inward. Returning to the original true nature, the fundamental luminosity shines forth. When the luminous nature manifests, the remaining five attachments should also be pulled out, achieving complete liberation. No longer influenced by the knowledge and views arising from the external world. Understanding does not rely on the roots (referring to the six sense organs), but manifests through them. Therefore, the six sense organs can function interdependently. Venerable elders, this is the key point indicated by the Tathāgata (如來) in the Śūraṅgama Sūtra (楞嚴經). Those who do not understand this now are because they are attached to external phenomena, believing that there is a mind within that interacts with the object, thus revolving in the cycle of birth and death. Originally, it is one pure luminosity (referring to the pure awareness of the source), but it is divided into six harmonies (referring to the harmony of the six sense organs and the six sense objects). Resting in one place, the six functions cannot be accomplished.
It is also said that once one root returns to the source, the six sense organs can attain liberation. As long as one can return to the source, one can attain liberation. If one can return to the source, then the eye can truly function to see, the ear can truly function to hear, the nose can truly function to smell, the tongue can truly function to taste, the body can truly function to touch, and the mind can truly function to know. Understanding and reaching all things by following conditions, being free and uninhibited by following one's nature, attaining unobstructed freedom. Just understand it in this way. I have been standing for a long time, take care.
A monk asked, 'What is the matter before the Buddha (佛) appeared in the world?' The Zen master said, 'Everyone wants to know.' The monk further asked, 'What about the matter after his appearance?' The Zen master said, 'I will tell you when there is another opportunity.'
Zen Master Zichang of Baoshou Mountain, Qinghua Mountain, Yuezhou
His surname was Zhu, and he was from Suzhou. He was originally ordained at Kaiyuan Temple in this prefecture.
He went to Yunju Mountain and attained enlightenment. In the Xiangfu year, Qinghua Mountain in Yuezhou invited the master to appear in the world and preside over the monastery.
When the Zen master opened the Dharma hall, the director (the monk in charge of maintaining order in the monastery) struck the gavel and said, 'The assembly of dragons and elephants at the Dharma assembly should contemplate the first principle.' The Zen master said, 'Observing in this way is called right contemplation. If one observes in other ways, one cannot see the Buddha.' I ask everyone, do you understand how to observe in this way? If you cannot do so, please ask questions.
At that time, a monk asked, 'It has been a long time since I heard the lion's roar (referring to the powerful proclamation of the Dharma), please master enlighten us with a thunderous sound.' The Zen master said, 'Where did you come from?'
Asked, 'The great bell is struck, and the Dharma drum is heard far away. What is the Zen master's (an honorific title for a Zen master) one sentence of instruction for people?' The Zen master said, 'To circulate and spread it.'
。
問。須菩提唱無說而顯道。釋梵絕聽而雨華。未審今日誰是聞者 師云。只欠雨華在。
師后住杭州廣法院。不疾而終。阇維之後。收舍利。起塔于本山。師俗壽五十二。僧臘四十五。
衢州顯聖寺居曜禪師
上堂。僧問。祖祖相傳傳祖印。師今得法嗣何人 師云。人天大眾前 進云。恁么即云居一隻箭。今日射三衢 師云。情知你恁么會。
問。如何是祖師西來意 師云。前後宗師答未休。
問。天得一以清。地得一以寧。和尚得一又如何。
師云。說什麼天地 進云。還有利人分也無 師云。大眾笑你。
問。如何是和尚家風 師云。老僧自來只如此。
潭州興化寺善能禪師
開堂日。僧問。大眾雲集。請師舉唱宗乘 師云。好問著 進云。恁么則不負于師也 師云。莫用力。
問。久處龍門。如何得達 師云。汝幸是龍門客。
問。如何是學人深深的的底事 師云。許你一著。
問。如何是興化境 師云。觀瞻不足 進云。如何是境中人 師云。還見也未。
問。如何是佛 師云。你問不是 進云。學人不會。乞師指示 師云。且禮拜著。
上堂云。大眾。道個省要。已是周遮。然雖如是。且莫錯會。久立
【現代漢語翻譯】 現代漢語譯本 問：須菩提（Subhuti，佛陀的十大弟子之一）唱無說之說來彰顯佛道，釋提桓因（Śakra，佛教的護法神）和梵天（Brahmā，印度教的創造神，在佛教中也護持佛法）停止聽講而天降雨花。請問今日誰是聽聞佛法之人？ 師父說：只差沒有下雨花而已。
師父後來住在杭州廣法院，無疾而終。火化之後，收取捨利（Śarīra，佛教高僧火化後遺留的結晶體），在本山建造佛塔。師父世俗年齡五十二歲，僧侶生涯四十五年。
衢州顯聖寺居曜禪師
上堂說法。僧人問：歷代祖師相傳的是祖印（傳承的印記），師父您今天得法于哪位祖師？ 師父說：就在人天大眾面前。 僧人進一步說：既然如此，那麼就像云居山射出的一支箭，今日射中了三衢。 師父說：早就知道你會這麼理解。
問：如何是祖師西來意（Bodhidharma從西方來到中國的真正目的）？ 師父說：歷代宗師的回答從未停止。
問：天得到『一』而清明，地得到『一』而安寧，和尚得到『一』又如何？ 師父說：說什麼天地。 僧人進一步說：還有利益眾生的部分嗎？ 師父說：大眾都在笑你。
問：如何是和尚的家風？ 師父說：老僧我一直以來就是這樣。
潭州興化寺善能禪師
開堂之日，僧人問：大眾雲集於此，請師父開示宗門要旨。 師父說：問得好。 僧人進一步說：這樣才不辜負師父的教誨。 師父說：不要太用力。
問：長久待在龍門，如何才能通達？ 師父說：你很幸運是龍門的客人。
問：如何是學人深深領悟的根本之事？ 師父說：允許你領悟一著。
問：如何是興化寺的境界？ 師父說：觀望瞻仰還不夠。 僧人進一步說：如何是境界中的人？ 師父說：你看見了嗎？
問：如何是佛（Buddha，覺悟者）？ 師父說：你問得不對。 僧人進一步說：學人不明，請師父指示。 師父說：先禮拜再說。
上堂說法：各位，說個簡要的道理，已經是很周全了。雖然如此，千萬不要錯會。站立很久了。
【English Translation】 English version Question: Subhuti (one of the Buddha's ten great disciples) sings of 'no-speaking' to reveal the Tao (the Path), Śakra (a protector deity in Buddhism) and Brahmā (the creator god in Hinduism, also a protector of Buddhism) cease listening and rain down flowers. May I ask, who is the listener today? The Master said: Only the raining of flowers is missing.
Later, the Master resided at Guangfa Temple in Hangzhou, and passed away peacefully. After cremation, his Śarīra (relics, crystalline remains of a high-ranking monk after cremation) were collected, and a pagoda was built on the mountain. The Master's secular age was fifty-two, and his monastic life was forty-five years.
Zen Master Juyue of Xiansheng Temple in Quzhou
Ascending the Dharma Hall. A monk asked: The ancestral masters have transmitted the ancestral seal (mark of transmission) from generation to generation. From whom did the Master inherit the Dharma today? The Master said: Right before the assembly of humans and devas (gods). The monk further said: If so, then it is like an arrow shot from Yunju Mountain, hitting Sanqu today. The Master said: I knew you would understand it that way.
Question: What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism in China) coming from the West? The Master said: The answers of successive masters have never ceased.
Question: Heaven attains 'Oneness' and becomes clear, Earth attains 'Oneness' and becomes peaceful. What about the Master attaining 'Oneness'? The Master said: What are you talking about, Heaven and Earth? The monk further said: Is there also a part for benefiting sentient beings? The Master said: The assembly is laughing at you.
Question: What is the Master's family style? The Master said: This old monk has always been like this.
Zen Master Shanneng of Xinghua Temple in Tanzhou
On the day of opening the Dharma Hall, a monk asked: The assembly has gathered. Please, Master, expound the essential principles of the school. The Master said: A good question. The monk further said: In that case, I will not fail the Master's teaching. The Master said: Don't exert yourself too much.
Question: Having stayed at Dragon Gate for a long time, how can one attain thorough understanding? The Master said: You are fortunate to be a guest of Dragon Gate.
Question: What is the deeply understood fundamental matter for the student? The Master said: I allow you one insight.
Question: What is the realm of Xinghua Temple? The Master said: Observation and contemplation are not enough. The monk further said: What is the person in the realm? The Master said: Have you seen it yet?
Question: What is the Buddha (the Awakened One)? The Master said: You ask incorrectly. The monk further said: This student does not understand. Please, Master, instruct me. The Master said: First, prostrate yourself.
Ascending the Dharma Hall, he said: Everyone, to speak a concise principle is already comprehensive. Even so, do not misunderstand. I have been standing for a long time.
。珍重。
荊門軍清溪山清禪師
上堂。僧問。如何披露。與道相應 師云。你幾曾披露。即與道不相應。
問。如何是觀音妙智力 師云。能救世間苦。
問。如何是祖師意 師云。問取露柱 進云。如何是露柱意 師云。適來向道什麼。
問。古路坦然。如何履踐 師云。你是行腳人。
問。心心不動時如何 師云。者鈍漢 進云。恁么即禮謝師恩 師云。且莫粗心。
師上堂。云。初心未會會取。若會。不壞世間。不出世間。諸上座。恁么說底話。是出世間語。是不出世間語。要會么。世間凝然。一味法界。久立。珍重。
潭州北禪崇勝寺覺寧禪師
上堂。立云。今日還有人問話么。
時有僧問。如何是佛法大意 師下座。歸方丈。
僧問。如何是本來宗旨 師云。幸是出家人。
問。如何是文殊 師云。你須識取普賢 進云。恁么即依而行之也 師云。莫錯會。
問。如何是三界 師云。你喚什麼作三界 進云。恁么即無三界也 師云。你適來問什麼。
問。如何是道 師云。你還識得也未 進云。恁么即謝師證照也 師云。速禮拜著。
師上堂云。如來光中。映令暫現。現即現也。且喚什麼作如來光。珍重
【現代漢語翻譯】 現代漢語譯本 荊門軍清溪山清禪師
上堂。有僧人問：『如何是披露，才能與道相應？』 禪師說：『你幾時披露過，就與道不相應。』
問：『如何是觀音（Avalokiteśvara，菩薩名）的妙智力？』 禪師說：『能救世間的苦難。』
問：『如何是祖師（Patriarch，指禪宗的祖師）的意旨？』 禪師說：『去問露柱（寺院中露天的柱子）。』 僧人進一步問：『如何是露柱的意旨？』 禪師說：『剛才你問的是什麼？』
問：『古路坦然，如何踐行？』 禪師說：『你是行腳人（雲遊僧）。』
問：『心心不動時如何？』 禪師說：『你這鈍漢。』 僧人進一步說：『如此就禮謝師恩。』 禪師說：『且莫粗心。』
禪師上堂，說：『初心未會，要好好體會。如果體會了，就不壞世間，也不出世間。諸位，這樣說的話，是出世間語，還是不出世間語？想要明白嗎？世間凝然，一味法界（Dharmadhatu，一切法的本體）。』 站立很久。珍重。
潭州北禪崇勝寺覺寧禪師
上堂。站立著說：『今天還有人要問話嗎？』
當時有個僧人問：『如何是佛法（Buddha Dharma，佛教的教義）的大意？』 禪師下座，回到方丈（禪房）。
僧人問：『如何是本來宗旨？』 禪師說：『幸好是出家人。』
問：『如何是文殊（Manjusri，菩薩名）？』 禪師說：『你須要認識普賢（Samantabhadra，菩薩名）。』 僧人進一步說：『如此就依教奉行了。』 禪師說：『不要錯會。』
問：『如何是三界（Trailokya，欲界、色界、無色界）？』 禪師說：『你叫什麼作三界？』 僧人進一步說：『如此就沒有三界了。』 禪師說：『你剛才問的是什麼？』
問：『如何是道（Tao，真理）？』 禪師說：『你還認識它嗎？』 僧人進一步說：『如此就感謝師父的印證了。』 禪師說：『快禮拜。』
禪師上堂說：『如來（Tathagata，佛的稱號）光中，映令暫現。現即現也。且叫什麼作如來光？』 珍重。
【English Translation】 English version Zen Master Qing of Qingxi Mountain, Jingmen Army
In the Dharma Hall. A monk asked, 'How can one reveal oneself in accordance with the Tao (the Way)?' The Master said, 'When have you ever revealed yourself that was not in accordance with the Tao?'
Asked, 'What is the wonderful wisdom power of Avalokiteśvara (the Bodhisattva of Compassion)?' The Master said, 'It can save the suffering of the world.'
Asked, 'What is the meaning of the Patriarch (Zen Ancestor)?' The Master said, 'Ask the pillar in the open.' The monk further asked, 'What is the meaning of the pillar in the open?' The Master said, 'What did you just ask?'
Asked, 'The ancient path is smooth; how should one tread it?' The Master said, 'You are a traveling monk.'
Asked, 'What is it when the mind is unmoving?' The Master said, 'You dullard!' The monk further said, 'In that case, I thank you for your kindness, Master.' The Master said, 'Don't be careless.'
The Master ascended the Dharma Hall and said, 'If the initial mind has not understood, understand it well. If you understand, you will neither destroy the world nor leave the world. Venerable ones, is this kind of talk worldly or otherworldly? Do you want to understand? The world is still, a single flavor of Dharmadhatu (the realm of all phenomena). Standing for a long time. Take care.'
Zen Master Juening of Beichan Chongsheng Temple, Tanzhou
Ascending the Dharma Hall, he stood and said, 'Is there anyone who wants to ask questions today?'
At that time, a monk asked, 'What is the great meaning of the Buddha Dharma (Buddhist teachings)?' The Master descended from his seat and returned to his abbot's room.
A monk asked, 'What is the original principle?' The Master said, 'Fortunately, you are a monk.'
Asked, 'What is Manjusri (the Bodhisattva of Wisdom)?' The Master said, 'You must recognize Samantabhadra (the Bodhisattva of Universal Virtue).' The monk further said, 'In that case, I will act accordingly.' The Master said, 'Don't misunderstand.'
Asked, 'What are the Three Realms (Trailokya, realms of desire, form, and formlessness)?' The Master said, 'What do you call the Three Realms?' The monk further said, 'In that case, there are no Three Realms.' The Master said, 'What did you just ask?'
Asked, 'What is the Tao (the Way)?' The Master said, 'Do you recognize it yet?' The monk further said, 'In that case, I thank you for your certification, Master.' The Master said, 'Bow quickly.'
The Master ascended the Dharma Hall and said, 'In the light of the Tathagata (Buddha), it is reflected and temporarily appears. Appearing is appearing. But what do you call the light of the Tathagata?' Take care.
。
杭州南山省堂主
師姓楊氏。謝池人也。福州黃檗出家受具。
后自云居得法。
一日。因經堂內有僧看經。召師云。世尊元來三十成道 師云。日許多時。什麼處去來。僧無語。
因官人入寺。見木數條。遂指問師云。良匠無餘材。者個什麼處得來 師云。用不盡底。
僧問。九年面壁。意旨如何 師云。與天下人為榜樣。
師遂有頌。
祖師面壁九年餘 此是西來未上機 直至如今天下客 強將言句為施為
牧童頌二首
濛濛煙雨草春肥 牧去隨時忘卻歸 閑插野草了角上 不能相悉謂狂機
又
牧童自有牧童親 豈與常流作並鄰 一笛吹從林下過 逍遙誰愛入紅塵
天聖廣燈錄卷第二十九 卍新續藏第 78 冊 No. 1553 天聖廣燈錄
天聖廣燈錄卷第三十 ［宋碑］
杭州南山興教寺惟一禪師
初開堂。升座。維那白槌云。法筵龍象眾。當觀第一義 師云。重言不當。大眾還委么。且作么生是第一義。若自觀者。名為正觀。若佗觀者。名為邪觀。或有問話。請垂見示。
時有僧問。覺華開處。遍滿娑婆。祖意西來。合談何事 師云。孤猿叫落中巖月。野客吟殘
【現代漢語翻譯】 現代漢語譯本 杭州南山省堂主
師父姓楊，是謝池人。在福州黃檗出家並受具足戒。
後來在云居山得法。
有一天，因為經堂里有僧人在看經，師父叫他來說：『世尊原來是三十歲成道的。』師父說：『這麼長時間，去哪裡了又回來？』僧人無話可說。
有官員進入寺廟，看到幾根木頭，就指著問師父說：『優秀的工匠不會有多餘的材料，這些是從哪裡來的？』師父說：『用不完的。』
有僧人問：『九年面壁，意旨如何？』師父說：『給天下人做榜樣。』
師父於是作頌：
『祖師面壁九年餘，此是西來未上機，直至如今天下客，強將言句為施為。』
牧童頌二首
『濛濛煙雨草春肥，牧去隨時忘卻歸，閑插野草了角上，不能相悉謂狂機。』
又
『牧童自有牧童親，豈與常流作並鄰，一笛吹從林下過，逍遙誰愛入紅塵。』
《天聖廣燈錄》卷第二十九 卍新續藏第 78 冊 No. 1553 《天聖廣燈錄》
《天聖廣燈錄》卷第三十 ［宋碑］
杭州南山興教寺惟一禪師
初次開堂，升座。維那（寺院中負責維持秩序的僧人）敲槌說：『法筵龍象眾，當觀第一義。』師父說：『重複的話不恰當。大家明白嗎？那麼什麼是第一義？如果自己觀，就叫做正觀；如果他人觀，就叫做邪觀。如果有人要問話，請提出來。』
當時有僧人問：『覺華（覺悟之花）開處，遍滿娑婆（指我們所處的世界）。祖意西來，應該談論什麼事？』師父說：『孤猿叫落中巖月，野客吟殘。』
【English Translation】 English version The Abbot of Nanshan Sheng Tang in Hangzhou
The Master's surname was Yang, and he was from Xiechi. He left home and received full ordination at Huangbo in Fuzhou.
Later, he attained enlightenment at Yunju.
One day, because a monk was reading a sutra in the sutra hall, the Master called him and said, 'The World-Honored One originally attained enlightenment at the age of thirty.' The Master said, 'Such a long time, where did he go and come back from?' The monk was speechless.
An official entered the temple and saw several pieces of wood, so he pointed and asked the Master, 'A good craftsman has no excess material. Where did these come from?' The Master said, 'They are inexhaustible.'
A monk asked, 'What is the meaning of facing the wall for nine years?' The Master said, 'To set an example for the people of the world.'
The Master then composed a verse:
'The Patriarch faced the wall for more than nine years, this is the West coming without getting on the machine, until today the guests of the world, forcibly use words as actions.'
Two Songs of the Cowherd
'Drizzling rain and mist, the grass is fat in spring, herding goes along, forgetting to return at any time, idly inserting wild grass on the horns, unable to understand each other, called crazy machine.'
Also
'The cowherd has his own cowherd relatives, how can he be neighbors with ordinary people, a flute is blown from under the forest, carefree, who loves to enter the red dust.'
Tiansheng Guangdenglu Volume 29 卍 New Continued Collection No. 78 No. 1553 Tiansheng Guangdenglu
Tiansheng Guangdenglu Volume 30 [Song Stele]
Chan Master Weiyi of Xingjiao Temple in Nanshan, Hangzhou
At his first opening of the Dharma hall, he ascended the seat. The Karmadana (the monk in charge of order) struck the gavel and said, 'The dragon and elephant assembly of the Dharma banquet should contemplate the First Truth.' The Master said, 'Repetitive words are inappropriate. Does the assembly understand? Then what is the First Truth? If one contemplates oneself, it is called Right Contemplation; if another contemplates, it is called Wrong Contemplation. If anyone has questions, please present them.'
At that time, a monk asked, 'Where the Flower of Enlightenment blooms, it fills the Saha (this world). What should be discussed regarding the Patriarch's intention in coming from the West?' The Master said, 'A solitary ape cries, dropping the moon in the middle of the cliff, a wild guest chants the remnants.'
半夜燈 進云。恁么則昔日靈山。今朝興教。
師云。相識滿天下。知心有幾人。 學人佇思 師云。速還三拜。
問。師唱誰家曲。宗風嗣阿誰 師云。不避來機。速當一問 進云。恁么則五老峰前親得旨 今朝興教度群迷 師云。不是智音者。那能辨濁清。
問。承古有言。如來有正法眼藏付囑摩訶迦葉。和尚今朝當付何人 師云。者里有多少人 進云。未曉者如何領會 師云。還我話來。
上堂。僧問。不落見聞。請師答話 師云。三十年後。
問。眾手淘金。誰是得者 師云。是你眼皮重 進云。恁么則駿馬不移蹄 師云。金在什麼處。
問。狂風忽起。掃蕩煙雲。學人到此。為什麼不會 師云。真個不會 進云。不探龍領。爭獲驪珠 師云。珠在什麼處。
問。達磨未來時如何。
師云。索橋路險人難度 進云。來后如何 師云。少林閑坐九年餘。
問。牛頭未見四祖時如何 師云。南來冬熟筍 進云。見后如何 師云。北去夏宜桃。
問。佛末出世時如何 師云。白雲數重 進云。出世后如何 師云。青山一帶。
問。如何是道 師云。刺頭入荒草 進云。如何是道中人 師云。乾屎橛。
問。曹溪一曲師親唱。未審如何和
【現代漢語翻譯】 現代漢語譯本： 半夜燈光，照亮雲層。那麼，昔日的靈山（Grdhrakuta，佛陀說法之地），今日的興教寺（寺廟名）。 師父說：『相識滿天下，知心有幾人？』學人正在思考，師父說：『快去拜三拜。』 問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『不要回避來者的機鋒，快點提問。』進云說：『那麼，就是在五老峰前親自領受了旨意，今日在興教寺普度眾生。』師父說：『不是懂得音律的人，怎麼能分辨清濁？』 問：『承蒙古人有言，如來（Tathagata，佛陀的稱號）有正法眼藏（Dharmacaksu，佛法的精髓）付囑給摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）。和尚您今日打算付囑給何人？』師父說：『這裡有多少人？』進云說：『不明白的人該如何領會？』師父說：『把我的話還給我。』 上堂說法。僧人問：『不落入見聞，請師父開示。』師父說：『三十年後自會明白。』 問：『眾人淘金，誰是得到金子的人？』師父說：『是你眼皮太重。』進云說：『那麼，就是駿馬不輕易改變步伐。』師父說：『金子在哪裡？』 問：『狂風忽然颳起，掃蕩煙雲。學人到了這裡，為什麼不能領會？』師父說：『真的不能領會？』進云說：『不深入龍的巢穴，怎能獲得驪龍的寶珠？』師父說：『寶珠在哪裡？』 問：『達磨（Bodhidharma，禪宗初祖）未來東土時是什麼樣的？』 師父說：『索橋路險，行人難以通過。』進云說：『來之後又是什麼樣的？』師父說：『在少林寺閑坐了九年多。』 問：『牛頭山法融禪師未見四祖道信禪師時是什麼樣的？』師父說：『南方冬天竹筍成熟。』進云說：『見后又是什麼樣的？』師父說：『北方夏天適宜吃桃。』 問：『佛（Buddha，覺悟者）未出世時是什麼樣的？』師父說：『重重白雲。』進云說：『出世后又是什麼樣的？』師父說：『連綿青山。』 問：『什麼是道？』師父說：『光頭闖入荒草地。』進云說：『什麼是道中人？』師父說：『乾屎橛（比喻不值錢的東西）。』 問：『曹溪（地名，六祖慧能弘法之地）的曲調師父親自唱，不知該如何應和？』
【English Translation】 English version: Midnight lamp, illuminating the clouds. So, the Grdhrakuta (Vulture Peak Mountain, where the Buddha preached) of the past, and the Xingjiao Temple (name of a temple) of today. The Master said, 'Acquaintances fill the world, but how many are true friends?' The student was pondering, and the Master said, 'Quickly, offer three bows.' Asked, 'Whose tune does the Master sing? Whose lineage of Zen does he inherit?' The Master said, 'Do not avoid the questioner's sharpness, ask quickly.' Jin Yun said, 'Then, it was before the Five Old Peaks that you personally received the decree, and today in Xingjiao Temple you deliver sentient beings.' The Master said, 'If one is not knowledgeable in music, how can one distinguish the clear from the turbid?' Asked, 'It is said that the Tathagata (Buddha's title) entrusted the Dharmacaksu (the essence of Dharma) to Mahakasyapa (one of the Buddha's ten great disciples). To whom does the Master intend to entrust it today?' The Master said, 'How many people are here?' Jin Yun said, 'How should those who do not understand comprehend?' The Master said, 'Return my words to me.' Ascending the Dharma hall. A monk asked, 'Without falling into seeing and hearing, please instruct us, Master.' The Master said, 'You will understand thirty years from now.' Asked, 'Many hands panning for gold, who is the one who obtains it?' The Master said, 'Your eyelids are too heavy.' Jin Yun said, 'Then, the fine horse does not easily change its hooves.' The Master said, 'Where is the gold?' Asked, 'A sudden gust of wind arises, sweeping away the smoke and clouds. Why can't the student comprehend this?' The Master said, 'Truly cannot comprehend?' Jin Yun said, 'Without exploring the dragon's lair, how can one obtain the dragon's pearl?' The Master said, 'Where is the pearl?' Asked, 'What was it like before Bodhidharma (the first patriarch of Zen in China) came to the East?' The Master said, 'The rope bridge is dangerous, difficult for people to cross.' Jin Yun said, 'What is it like after he came?' The Master said, 'He sat idly in Shaolin for more than nine years.' Asked, 'What was it like when Niutou Farong (Zen master) had not yet met the Fourth Patriarch Daoxin?' The Master said, 'In the South, winter brings ripe bamboo shoots.' Jin Yun said, 'What was it like after they met?' The Master said, 'In the North, summer is suitable for eating peaches.' Asked, 'What was it like when the Buddha (the awakened one) had not yet appeared in the world?' The Master said, 'Layers upon layers of white clouds.' Jin Yun said, 'What was it like after he appeared?' The Master said, 'A range of green mountains.' Asked, 'What is the Dao?' The Master said, 'A bald head enters the wilderness of weeds.' Jin Yun said, 'What is a person of the Dao?' The Master said, 'A dried turd (a metaphor for something worthless).' Asked, 'The Master personally sings the tune of Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma), how should one harmonize with it?'
得齊 師云。你試道看 進云。恁么則謝師舉唱 師云。只為宮商調不同。
問。大耳三藏第三度為什麼不見國師 師云。腳跟下看 進云。如何得見 師云。草鞋根斷。
問。和尚未見棲賢時如何 師云。春來好寒 進云。見后如何 師云。秋去盛熱。
真州定山惟素山主
有僧問。古人拈槌豎拂不當宗乘。未審山主如何為人 師云。旦莫強惺惺 進云。恁么則卻成起動也 師云。龍頭蛇尾漢。
問。如何是不遷 師云。暑往寒來 進云。恁么則遷去也 師云。啼得血流無用處。
問。達磨心印師已曉。試舉家風對眾看 師云。門前有個長松樹。夜半子規來上啼 進云。恁么則白鼉一派。流注十方 師云。日月麗天。風雲難蔽。
問。知師洞達諸方旨。臨機不答舊時禪。如何是新奇 師云。若到諸方。不得錯舉 進云。學人慇勤于座右。莫不只此是新奇 師云。折草量天。
問。如何是定山境 師云。清風滿院 進云。忽遇客來。將何祇待 師云。莫嫌冷澹。
師云。若論家風與境。也不易酬對。多見指定處所。教他不得自在。曾有僧問大隨。如何是和尚家風。答云。赤土上畫簸箕。又云。肚皮上不貼榜。且問諸人作么生會。更有夾山．雲門．臨濟．風穴
【現代漢語翻譯】 現代漢語譯本 得齊問：『請你試著說看。』 進云回答：『如果是這樣，那麼就感謝老師的舉薦和倡導。』 師父說：『只因爲宮和商的音調不同。』
問：『大耳三藏（指玄奘）第三次為什麼沒有見到國師？』 師父說：『在腳跟下看。』 進云問：『如何才能得見？』 師父說：『草鞋的根斷了。』
問：『和尚未見到棲賢時是怎樣的？』 師父說：『春天來時還很寒冷。』 進云問：『見后又是怎樣的？』 師父說：『秋天過去後非常炎熱。』
真州定山惟素山主
有僧人問：『古人拈起槌子，豎起拂塵，都不符合宗乘（佛教的宗旨）。不知道山主您是如何教導人的？』 師父說：『早晚都勉強保持清醒。』 進云問：『如果是這樣，豈不是反而成了有所作爲了嗎？』 師父說：『是條有龍頭蛇尾的漢子。』
問：『什麼是「不遷」？』 師父說：『暑天過去寒天來。』 進云問：『如果是這樣，豈不是已經遷變了嗎？』 師父說：『即使啼得血流滿地也沒有用處。』
問：『達磨（菩提達摩）的心印老師已經領悟了。請展示一下您的家風給大家看看。』 師父說：『門前有棵高大的松樹，半夜裡杜鵑鳥飛來在樹上啼叫。』 進云問：『如果是這樣，那麼白鼉（一種傳說中的生物）的一派，就流佈到四面八方了。』 師父說：『日月懸掛在天空，風雲難以遮蔽。』
問：『知道師父您通達各方的宗旨，臨機應變不回答舊時的禪語。什麼是新奇之處？』 師父說：『如果到了各方，不得錯誤地引用。』 進云問：『學人我在您的座位旁邊慇勤請教，莫非這就是新奇之處嗎？』 師父說：『用草來測量天的高度。』
問：『什麼是定山的境界？』 師父說：『清風吹滿庭院。』 進云問：『忽然有客人來了，您將用什麼來招待？』 師父說：『不要嫌棄冷淡。』
師父說：『如果談論家風和境界，也不容易應對。很多人指定處所，教人不得自在。曾經有僧人問大隨：什麼是和尚的家風？大隨回答說：在紅土上畫簸箕。又說：肚皮上不貼榜。請問各位，你們怎麼理解？更有夾山、雲門、臨濟、風穴（都是禪宗大師）。』
【English Translation】 English version Deqi asked: 'Please try to say something.' Jin Yun replied: 'If that's the case, then I thank the teacher for the recommendation and advocacy.' The master said: 'It's just because the tones of Gong and Shang are different.'
Asked: 'Why didn't Great-Eared Sanzang (referring to Xuanzang) see the national teacher for the third time?' The master said: 'Look under your feet.' Jin Yun asked: 'How can one see him?' The master said: 'The straw sandal's root is broken.'
Asked: 'What was it like before the monk saw Qixian?' The master said: 'It's still cold when spring comes.' Jin Yun asked: 'What is it like after seeing him?' The master said: 'It's very hot after autumn leaves.'
Mountain Master Weisu of Ding Mountain in Zhenzhou
A monk asked: 'The ancients picking up a mallet and raising a whisk do not conform to the Buddhist tenet (Zongcheng). I wonder how the mountain master teaches people?' The master said: 'Force yourself to stay awake morning and night.' Jin Yun asked: 'If that's the case, wouldn't it become acting?' The master said: 'A fellow with a dragon's head and a snake's tail.'
Asked: 'What is 'non-migration'?' The master said: 'Hot weather goes, cold weather comes.' Jin Yun asked: 'If that's the case, hasn't it already migrated?' The master said: 'It's useless to cry blood all over the ground.'
Asked: 'Master Dharma's (Bodhidharma) mind seal has already been understood. Please show your family style to everyone.' The master said: 'There is a tall pine tree in front of the door, and a cuckoo comes to sing on the tree in the middle of the night.' Jin Yun asked: 'If that's the case, then the lineage of the white alligator (a legendary creature) will spread in all directions.' The master said: 'The sun and moon hang in the sky, and the wind and clouds are difficult to obscure.'
Asked: 'Knowing that you, master, understand the tenets of all directions, and do not answer with old Zen phrases when responding to the occasion. What is new and strange?' The master said: 'If you go to all directions, do not quote incorrectly.' Jin Yun asked: 'I, the student, am diligently asking for instruction by your seat. Could this be the new and strange thing?' The master said: 'Measuring the height of the sky with grass.'
Asked: 'What is the realm of Ding Mountain?' The master said: 'A clear breeze fills the courtyard.' Jin Yun asked: 'If a guest suddenly comes, what will you use to entertain them?' The master said: 'Don't dislike the coldness and simplicity.'
The master said: 'If we talk about family style and realm, it is not easy to respond. Many people specify places, teaching people to be uncomfortable. There was once a monk who asked Dasui: What is the monk's family style? Dasui replied: Draw a winnowing fan on red soil. He also said: Do not put a list on your belly. I ask everyone, how do you understand this? There are also Jiashan, Yunmen, Linji, and Fengxue (all Zen masters).'
。皆有此話播於諸方。各各施設不同。又作么生會。法無異轍。殊途同歸。若要省力易會。但識取自家桑梓。便能紹得家業。隨處解脫。應用現前。天地同根。萬物一體。喚作衲僧眼睛。綿綿不漏絲髮。茍或於此不明。徒自伶俜辛苦。
有僧問。眾手淘金。誰是得者 師云。莫作貴 進云。不作貴又如何 師云。金在什麼處。
問。如何是佛 師云。含齒戴髮 進云。恁么則人人具足 師云。遠之又遠。
問。如何是不生不滅法 師云。春到百華開。秋來群木落 進云。恁么則一年一度春也 師云。欠子細在。
問。牛頭未見四祖時如何 師云。成象立業 進云。見后如何 師云。立業成家。
問。如何是一味法界 師云。花紅柳綠 進云。如何是定山路 師云。峭 進云。履踐者如何 師云。險。
問。萬法歸一。一歸何所 師云。一葉落。天下秋 進云。如何領會 師云。三十年後。
問。承教有言。無上法王有大陀羅尼門。名為圓覺。流出一切清凈真如．菩提涅槃。未審圓覺從什麼處流出 師云。山僧頂戴有分 進云。恁么則信受奉行 師云。依稀似曲才堪聽。
師又云。將知佛法須是徹底悟得。方能始終一貫。作用施為。得其自在。若是學成者。終有劑限
【現代漢語翻譯】 現代漢語譯本： 這些話語在各處流傳，每個人理解和應用的方式都不同。那麼，應該如何理解呢？佛法並沒有不同的道路，不同的途徑最終都會到達同一個歸宿。如果想要省力且容易理解，只要認識自己的家鄉（桑梓），就能繼承家業，隨處獲得解脫，應用就在眼前。天地同根，萬物一體，這就是所謂的衲僧（nà sēng，指雲遊僧人）的眼睛，細密得連一絲頭髮都無法漏過。如果對此不明白，只會徒勞地感到孤獨和辛苦。
有僧人問：『眾人一起淘金，誰是得到金子的人？』 師父說：『不要把它看得太貴重。』 僧人追問：『不把它看得太貴重又該如何？』 師父說：『金子在哪裡？』
問：『什麼是佛？』 師父說：『含著牙齒，頂著頭髮。』 僧人追問：『這樣說來，人人都有佛性？』 師父說：『差得遠呢。』
問：『什麼是不生不滅的法？』 師父說：『春天到來百花盛開，秋天到來群樹落葉。』 僧人追問：『這樣說來，一年只有一次春天了？』 師父說：『還不夠仔細。』
問：『牛頭（Niú Tóu，指牛頭宗的創始人法融禪師）未見四祖（Sì Zǔ，指禪宗四祖道信）時如何？』 師父說：『已經成就形象，建立事業。』 僧人追問：『見四祖之後如何？』 師父說：『建立事業，成就家庭。』
問：『如何是一味法界（yī wèi fǎ jiè，指平等無差別的境界）？』 師父說：『花紅柳綠。』 僧人追問：『如何是定山（Dìng Shān）路？』 師父說：『陡峭。』 僧人追問：『行走在這條路上的人會如何？』 師父說：『危險。』
問：『萬法歸一，一歸向何處？』 師父說：『一片葉子落下，天下就知道秋天來了。』 僧人追問：『應該如何領會？』 師父說：『三十年後你就明白了。』
問：『經書上說，無上法王有大陀羅尼門（dà tuó luó ní mén，指總持法門），名為圓覺（Yuán Jué，指圓滿覺悟）。流出一切清凈真如（qīng jìng zhēn rú，指清凈的真如本性）、菩提（pú tí，指覺悟）、涅槃（niè pán，指寂滅）。請問圓覺從什麼地方流出？』 師父說：『山僧我頂戴受用，有我的一份。』 僧人追問：『這樣說來，我們應該信受奉行？』 師父說：『聽起來好像一首曲子，勉強可以聽聽。』
師父又說：『要知道佛法必須徹底領悟，才能始終如一，運用自如。如果是學來的，終究會有侷限。』
【English Translation】 English version: These words are spread everywhere, and everyone's understanding and application are different. So, how should one understand them? The Dharma has no different paths; different paths ultimately lead to the same destination. If you want to save effort and understand easily, just recognize your own hometown (sāng zǐ), and you can inherit the family business, obtain liberation everywhere, and application will be right before you. Heaven and earth share the same root, and all things are one body. This is what is called the eye of a wandering monk (nà sēng), so meticulous that not even a strand of hair can slip through. If you don't understand this, you will only feel lonely and suffer in vain.
A monk asked: 'When many people pan for gold, who is the one who gets it?' The master said: 'Don't value it too much.' The monk pressed: 'If you don't value it too much, then what?' The master said: 'Where is the gold?'
Asked: 'What is Buddha?' The master said: 'Containing teeth and wearing hair.' The monk pressed: 'In that case, everyone is fully endowed?' The master said: 'Far, far away.'
Asked: 'What is the Dharma of non-birth and non-death?' The master said: 'Spring arrives, and a hundred flowers bloom; autumn comes, and the trees shed their leaves.' The monk pressed: 'In that case, there is only one spring a year?' The master said: 'Lacking in detail.'
Asked: 'What was Niutou's (Niú Tóu, referring to the founder of the Niutou School, Chan Master Farong) state before he met the Fourth Patriarch (Sì Zǔ, referring to the Fourth Chan Patriarch Daoxin)?' The master said: 'Already forming an image and establishing a career.' The monk pressed: 'What was it like after he met him?' The master said: 'Establishing a career and building a family.'
Asked: 'What is the One Flavor Dharmadhatu (yī wèi fǎ jiè, referring to the realm of equality without difference)?' The master said: 'Flowers are red, and willows are green.' The monk pressed: 'What is the Dingshan (Dìng Shān) Road?' The master said: 'Steep.' The monk pressed: 'What happens to those who walk on it?' The master said: 'Dangerous.'
Asked: 'All dharmas return to one; where does the one return to?' The master said: 'One leaf falls, and the world knows autumn has come.' The monk pressed: 'How should one understand this?' The master said: 'You will understand in thirty years.'
Asked: 'The scriptures say that the Supreme Dharma King has a great Dharani Gate (dà tuó luó ní mén, referring to the gate of total retention), called Perfect Enlightenment (Yuán Jué, referring to perfect enlightenment). It flows out all pure True Thusness (qīng jìng zhēn rú, referring to the pure true nature), Bodhi (pú tí, referring to enlightenment), and Nirvana (niè pán, referring to extinction). May I ask, where does Perfect Enlightenment flow out from?' The master said: 'This mountain monk reverently receives and uses it; I have a share in it.' The monk pressed: 'In that case, we should believe, accept, and practice it?' The master said: 'It sounds like a tune, barely worth listening to.'
The master also said: 'Know that the Buddha-dharma must be thoroughly understood in order to be consistent from beginning to end and to act freely. If it is learned, it will ultimately have limitations.'
。子細窮究。便隨末忘本。喚作流浪生死。無本可據。所以教中雲。何況能以有思惟心。測度如來圓覺境界。如取螢火燒須彌山。終不能著。若論此事。無用心處。亦非懈怠而得。卻請上座各自迴光返照。與道稍有相應。其如不達宗旨。總成逐塊。
僧問。十二時中如何得與道相應 師云。皇天無親。唯德是輔 進云。恁么則不假修證也 師云。三生六十劫。
問。如何是深山巖崖迥絕無人處佛法 師云。月明千嶂里。風動萬年枝 進云。恁么則處處菩提道。明明功德林 師云。薰天炙地。
問。如何是佛法大意 師云。山高海深。
問。不見一法即如來。方得名為觀自在。如何是觀自在 師云。好好禮三拜 進云。莫只者便是 師云。十萬八千。
蘇州西山堯峰院顥暹禪師
初開堂。有僧問。法筵龍象眾。當觀第一義。如何是第一義 師云。你去什麼處來。
問。海門三級浪。專聽一聲雷時如何 師云。猶是未警發在。
問。如何是佛 師云。無比不思議。
問。先聖出世。為一大事因緣。和尚今日出世。當爲何人 師云。只恐你未是其人。
問。如何是祖師西來意 師云。盡道九年曾面壁。
問。如來路上無私曲。便請玄音和一場 師云。
【現代漢語翻譯】 現代漢語譯本：仔細探究，便會捨本逐末，這叫做流浪生死，沒有根本可以依據。所以經教中說：『何況能夠用有思有想的心，去揣測如來的圓滿覺悟境界，就像用螢火蟲的光去燒須彌山（Sumeru Mountain），終究不能點著。』若論這件事，沒有可以用心的地方，也不是懈怠就能得到的。請各位上座各自反省觀照，與道稍微有些相應。如果不能通達宗旨，總會變成追逐外物。
僧人問：『十二時中如何才能與道相應？』 禪師說：『皇天沒有偏袒，唯有德行可以輔助。』 僧人追問：『這樣說來，就不需要修行證悟了？』 禪師說：『三生六十劫。』
僧人問：『如何是深山巖崖，人跡罕至之處的佛法？』 禪師說：『月亮照亮千重山，風吹動萬年樹。』 僧人追問：『這樣說來，處處都是菩提道場，處處都是功德林？』 禪師說：『薰天炙地。』
僧人問：『如何是佛法的大意？』 禪師說：『山高海深。』
僧人問：『不見一法即如來，才能稱為觀自在（Avalokitesvara）。如何是觀自在？』 禪師說：『好好地禮拜三拜。』 僧人追問：『莫非就是這個？』 禪師說：『十萬八千。』
蘇州西山堯峰院顥暹（Hao Xian）禪師
初次開堂，有僧人問：『法筵龍象匯聚，應當觀察第一義諦。如何是第一義諦？』 禪師說：『你從什麼地方來？』
僧人問：『海門三級浪，專心聽一聲雷時如何？』 禪師說：『還是沒有警醒啊。』
僧人問：『如何是佛？』 禪師說：『無比不可思議。』
僧人問：『先聖出世，爲了一件大事因緣。和尚今日出世，當爲了何人？』 禪師說：『只怕你還不是那個人。』
僧人問：『如何是祖師西來意？』 禪師說：『都說九年曾面壁。』
僧人問：『如來路上沒有私心邪曲，請您高歌一曲。』 禪師說：
【English Translation】 English version: If you investigate too meticulously, you will abandon the root and pursue the branches, which is called wandering in birth and death, with no basis to rely on. Therefore, it is said in the teachings: 'How can one use a mind with thoughts and deliberations to fathom the perfect enlightenment realm of the Tathagata (Thus Come One), like using the light of a firefly to burn Mount Sumeru (Sumeru Mountain), which ultimately cannot ignite?' If we discuss this matter, there is no place to use the mind, nor can it be obtained through laziness. Please, venerable monks, each turn your light inward and reflect, to be slightly in accordance with the Tao (the Way). If you cannot understand the principle, you will end up chasing after external objects.
A monk asked: 'How can one be in accordance with the Tao in the twelve periods of the day?' The Master said: 'Imperial Heaven has no favorites; only virtue is assisted.' The monk further asked: 'In that case, there is no need for cultivation and realization?' The Master said: 'Three lives and sixty kalpas (eons).'
A monk asked: 'What is the Dharma (Buddha's teaching) in a remote, uninhabited place of deep mountains and cliffs?' The Master said: 'The moon shines in a thousand mountains, and the wind moves ten thousand-year-old branches.' The monk further asked: 'In that case, everywhere is the Bodhi (enlightenment) path, and everywhere is a forest of merit?' The Master said: 'Scorching heaven and searing earth.'
A monk asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'The mountain is high, and the sea is deep.'
A monk asked: 'Not seeing a single dharma (phenomenon) is the Tathagata (Thus Come One), and only then can one be called Avalokitesvara (The Bodhisattva of Compassion). What is Avalokitesvara?' The Master said: 'Properly bow three times.' The monk further asked: 'Is that all there is to it?' The Master said: 'One hundred and eight thousand.'
Zen Master Hao Xian (Hao Xian) of Yaofeng Monastery on West Mountain in Suzhou
At his first Dharma talk, a monk asked: 'The dragon and elephant assembly gathers at the Dharma banquet; one should contemplate the supreme meaning. What is the supreme meaning?' The Master said: 'Where did you come from?'
A monk asked: 'What is it like when the three levels of waves at the sea gate listen intently to a single clap of thunder?' The Master said: 'You are still not awakened.'
A monk asked: 'What is Buddha?' The Master said: 'Incomparable and inconceivable.'
A monk asked: 'The ancient sages appeared in the world for a great cause and condition. What person does the Master appear in the world for today?' The Master said: 'I fear you are not that person.'
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said: 'Everyone says he faced the wall for nine years.'
A monk asked: 'On the road of the Tathagata (Thus Come One), there is no selfishness or crookedness. Please sing a profound tune.' The Master said:
莫並巴兒曲。須超白雪辭。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。同道方知。
問。如何是和尚為人一句 師云。山僧自來不曾容易。
上堂云。止止不須說。言詮道復優。有疑如未決。對眾莫淹留。
時有僧問。學人有疑。請師決 師云。者回更莫淹留。
問。未經爐冶時如何 師云。爭得成器。
問。善財遍參。還具本分事也。無 師云。善財遍參為什麼事。
問。一念萬年時如何 師云。還得盡善也未。
問。心徑未通時如何 師云。是誰之過。
問。能所俱忘時如何 師云。那個是你忘底能所。
問。如何是真規自宛然 師云。千聖不能宣。
問。如何是道 師云。堯舜其猶病諸。
問。如何是密作用 師云。只恐大眾未肯你。
問。學人乍入叢林。乞師一接 師云。去。
問。承教有言。是法平等。無有高下。如何是平等底法 師云。堯峰高。寶華低 學云。恁么則卻成高下去也 師云。情知你恁么會。
問。承教有言。妙湛總持不動尊。首楞嚴王世希有。如何是不動尊 師云。世希有 學云。恁么則不動真際。隨處發揮去也 師云。卻不令人讚嘆。
師云。諸上座。只如此僧問不動尊。
【現代漢語翻譯】 現代漢語譯本 莫並巴兒曲（地點名）。須超白雪辭（人名）。
問：祖祖輩輩相傳的是什麼祖印？師父您現在得法后，是繼承了哪位祖師的法脈？ 師父說：只有同道中人才能明白。
問：什麼是和尚您為人的宗旨？ 師父說：我向來不輕易示人。
上堂開示說：停止吧，不必再說了。用言語來詮釋反而顯得不足。如果心中有疑問尚未解決，不要在眾人面前遲疑不決。
當時有僧人問：學人心中有疑問，請師父解答。 師父說：這次更不要遲疑不決。
問：未經爐火冶煉時是什麼樣子？ 師父說：怎麼能成為有用的器物？
問：善財童子（Sudhana）遍參諸善知識，是否已經具備了本分事（原本具有的佛性）？ 師父說：善財童子遍參是爲了什麼事？
問：一念即萬年時是什麼境界？ 師父說：這樣還能達到盡善盡美的境界嗎？
問：心路未通暢時是什麼狀況？ 師父說：這是誰的過錯？
問：能與所（主體與客體）都忘卻時是什麼境界？ 師父說：哪個是你忘卻的能與所？
問：如何是真正的法則自然呈現？ 師父說：即使是千聖也無法宣說。
問：什麼是道？ 師父說：即使是堯舜這樣的聖人，對此也還有所不足。
問：什麼是秘密的作用？ 師父說：只怕大眾不認可你。
問：學人初入叢林（寺院），請師父指點。 師父說：去。
問：承蒙教誨，經中有言，『是法平等，無有高下』，什麼是平等的法？ 師父說：堯峰（山名）高，寶華（山名）低。 學人說：這樣豈不是成了有高有低了嗎？ 師父說：早就知道你會這樣理解。
問：承蒙教誨，經中有言，『妙湛總持不動尊，首楞嚴王世希有』，什麼是不動尊？ 師父說：世間稀有。 學人說：這樣豈不是不動真際，隨處發揮了嗎？ 師父說：這樣就不令人讚嘆了。
師父說：各位，就像剛才這位僧人問不動尊一樣。
【English Translation】 English version Mò bìng bā ér qū (place name). Xū chāo bái xuě cí (person name).
Question: What is the ancestral seal passed down from generation to generation? Now that you, Master, have attained the Dharma, from whom did you inherit the Dharma lineage? Master said: Only those who share the same path can understand.
Question: What is the principle of the Master's conduct? Master said: I have never revealed it easily.
In the Dharma talk, the Master said: Stop, there is no need to say more. Explaining with words seems inadequate. If there are doubts in your mind that have not been resolved, do not hesitate in front of the assembly.
At that time, a monk asked: This student has doubts, please Master resolve them. Master said: This time, do not hesitate any longer.
Question: What is it like before being smelted in the furnace? Master said: How can it become a useful vessel?
Question: Sudhana (Śuddhana) visited all the good advisors, does he already possess his inherent nature (original Buddha-nature)? Master said: What was Sudhana's purpose in visiting all the good advisors?
Question: What is the state when one thought is ten thousand years? Master said: Can it still reach the state of perfection?
Question: What is the situation when the path of the mind is not clear? Master said: Whose fault is it?
Question: What is the state when both subject and object are forgotten? Master said: Which is the subject and object that you have forgotten?
Question: What is the true rule that appears naturally? Master said: Even the thousand sages cannot express it.
Question: What is the Dao (the Way)? Master said: Even sages like Yao and Shun still have shortcomings in this regard.
Question: What is the secret function? Master said: I am afraid the assembly will not approve of you.
Question: This student has just entered the Sangha (monastery), please Master give guidance. Master said: Go.
Question: According to the teachings, the sutras say, 'This Dharma is equal, without high or low.' What is the equal Dharma? Master said: Yaofeng (mountain name) is high, Baohua (mountain name) is low. The student said: Doesn't that mean there are high and low? Master said: I knew you would understand it that way.
Question: According to the teachings, the sutras say, 'The wonderful, pure, all-sustaining, immovable honored one, the Śūraṅgama King is rare in the world.' What is the immovable honored one? Master said: Rare in the world. The student said: Doesn't that mean the immovable true reality manifests everywhere? Master said: That would not be praiseworthy.
Master said: Venerable ones, just like the monk who asked about the immovable honored one.
山僧向他道在希有。意旨又且如何。莫是三隻果滿。萬行功圓。是世之希有么。又莫是當人分上。本自圓成。不勞修證么。若也恁么會。實謂妄認緣塵。分別影事。既不許上座恁么會。曏者里作么生承當。若也承當得。便乃不從一地主一地。寂滅性中無有異。若向者里承當未得。不免須待龍華重授記在。各請歇去。珍重。
上堂。聞雷聲。乃示眾云。還聞雷聲么。還知起處么。若知起處。便知身命落處。若也不知。所以古人道。不知天地者。剛道有乾坤。不如喫茶去。
上堂。僧問。如何是堯峰境 師云。多少人看望不足。
問。如何是道 師云。夕死可矣。 問。如何是金剛力士 師云。者里用不著。
問。如何是孤峰節操松 師云。而今未堪看。更待雪霜中。
問。如何是佛 師云。休更歷僧祇。
問。魚龍得水時如何 師云。踴躍無盡。
問。片云出洞時如何 師云。何必龍吟。
問。亡僧遷化向什麼處去也 師云。蒼天。蒼天。
師復云。大眾。只如未后一僧問。亡僧遷化向什麼處去也。山僧向化道。蒼天。蒼天。且道意旨落在什麼處。莫是悲傷遷逝。痛憶道人么。若乃恁么評論。實謂罔知去處。要知去處么。更不用久立。歇去。
師春日上
【現代漢語翻譯】 現代漢語譯本： 山僧我這樣對他說，實在是稀有。那麼，這句話的意旨又是什麼呢？莫非是說三隻果實圓滿，萬種修行功德圓滿，是世間稀有的事情嗎？又莫非是說每個人本自具足，無需修行證悟嗎？如果這樣理解，實在是錯誤地認為攀緣外塵，分別虛幻的影像。既然不允許各位這樣理解，那麼在這裡又該如何領會呢？如果能夠領會，便是不執著于任何一個地方，在寂滅的本性中沒有差別。如果在這裡還不能領會，恐怕要等到彌勒菩薩在龍華樹下重新授記了。各位請休息去吧。珍重。 上堂說法。聽到雷聲。於是向大眾開示說：『聽見雷聲了嗎？知道雷聲從哪裡發出的嗎？如果知道雷聲的起處，便知道身命的歸宿。如果不知道，所以古人說，不瞭解天地的人，還硬說有乾坤，不如去喝茶吧。』 上堂說法。有僧人問：『什麼是堯峰的境界？』 師父說：『多少人看也看不夠。』 問：『什麼是道？』 師父說：『即使是晚上死去也可以了。』 問：『什麼是金剛力士？』 師父說：『這裡用不著。』 問：『什麼是孤峰上松樹的節操？』 師父說：『現在還不能看，要等到經歷了雪霜之後。』 問：『什麼是佛？』 師父說：『不要再經歷漫長的僧祇劫了。』 問：『魚龍得到水時會怎麼樣？』 師父說：『歡快跳躍，沒有窮盡。』 問：『一片云從山洞裡出來時會怎麼樣？』 師父說：『何必發出龍的吟叫聲呢？』 問：『去世的僧人往哪裡去了？』 師父說：『蒼天啊，蒼天啊。』 師父又說：『各位，就像剛才最後一位僧人問，去世的僧人往哪裡去了？我回答說，蒼天啊，蒼天啊。那麼，這句話的意旨落在哪裡呢？莫非是悲傷他的離去，痛苦地懷念這位道人嗎？如果這樣評論，實在是不知道他往哪裡去了。想要知道他往哪裡去了嗎？不用再站很久了，休息去吧。』 師父在春日上堂說法。
【English Translation】 English version: The mountain monk told him it was rare. What is the meaning of this? Is it that the three fruits are full, and the merits of ten thousand practices are complete, which is rare in the world? Or is it that everyone is inherently complete and does not need to cultivate and realize? If you understand it this way, it is a false recognition of clinging to external dust and distinguishing illusory images. Since you are not allowed to understand it this way, how should you understand it here? If you can understand it, then you are not attached to any one place, and there is no difference in the nature of stillness. If you cannot understand it here, I am afraid you will have to wait for Maitreya Buddha (the future Buddha) to re-bestow the prophecy under the Dragon Flower Tree. Please rest now. Farewell. Ascending the hall for Dharma talk. Hearing the sound of thunder. Then he showed the crowd: 'Did you hear the thunder? Do you know where it came from? If you know where it came from, then you know where life ends. If you don't know, that's why the ancients said, those who don't know the heaven and earth, still insist on saying there is Qiankun (heaven and earth), better to go drink tea.' Ascending the hall for Dharma talk. A monk asked: 'What is the realm of Yaofeng?' The master said: 'How many people look but never see enough.' Asked: 'What is the Dao (the Way)?' The master said: 'It is acceptable to die in the evening.' Asked: 'What is a Vajra (diamond) warrior?' The master said: 'It is not needed here.' Asked: 'What is the integrity of the pine tree on the solitary peak?' The master said: 'It is not yet worth seeing now, wait until after the snow and frost.' Asked: 'What is Buddha?' The master said: 'No more going through countless kalpas (aeons).' Asked: 'What happens when fish and dragons get water?' The master said: 'They jump and leap endlessly.' Asked: 'What happens when a cloud comes out of a cave?' The master said: 'Why must it roar like a dragon?' Asked: 'Where did the deceased monk go?' The master said: 'Heaven, heaven.' The master further said: 'Everyone, just like the last monk asked, where did the deceased monk go? I replied, heaven, heaven. Then, where does the meaning of this lie? Is it to grieve his departure and painfully remember the Daoist? If you comment like this, you really don't know where he went. Do you want to know where he went? No need to stand for long, rest now.' The master ascended the hall for Dharma talk on a spring day.
堂。云。久去春來。樓閣門開。若也入得。不用俳徊。諸上座。還向者里。入得也未。若也入得。所以古人道。是處是彌勒。無門無善才。若也入之未得。自是諸上座狂走。更不忉忉。久立。珍重。
蘇州吳江聖壽院志升禪師
初開堂時。有僧問。知師久醞葡萄酒。今朝慈濟為誰開 師云。想你也未知滋味 進云。恁么則優曇華扸。法界馨。香佛日初開。昏衢永耀 師云。不勞如此。
問。寶座既登於此日。家風一句請師宣 師云。你還證明得么 學云。恁么則人天有賴。四眾咸忻 師云。閑言語。
問。師赴群心揚祖道。未知祖道嗣何方 師云。同道方知 學云。恁么則錦里昔年親得旨。松江今日度群迷 師云。卻不是我同道。
問。四眾臨筵當此日。玄機一決為誰宣 師云。你不妨伶利 進云。恁么則非唯大眾。朝宰沾恩 師云。莫亂道。
上堂。僧問。如何是佛 師云。人天贊莫及。
師又云。若論佛法。更有什麼事。所以道。古今山河．古今日月．古今人倫．古今城郭。喚作平等法門。絕前後際。諸人還信得及么。若信得及。依而行之。久立。珍重。
杭州臨安縣功臣山開化院守如禪師
初開堂日。有僧問。朝宰既伸於三請。師將何法報深恩 師云
【現代漢語翻譯】 現代漢語譯本： 升禪師在法堂上說：『離開已久的春天又回來了，樓閣的門也打開了。如果能夠進入其中，就不用再徘徊了。各位禪師，你們能夠從這裡進入嗎？如果能夠進入，所以古人說，到處都是彌勒（Maitreya，未來佛），沒有門也沒有善財（Sudhana，華嚴經中的求道者）。如果不能進入，那就是各位禪師在胡亂奔走。』不再多說，站立太久了，請珍重。
蘇州吳江聖壽院的志升禪師
初次開堂時，有僧人問：『聽說禪師您醞釀葡萄酒很久了，今天慈悲濟世是為誰開啟呢？』禪師說：『我想你還不知道這滋味。』僧人進一步說：『如此說來，優曇花（udumbara，祥瑞之花）開放，法界充滿馨香，佛日初升，永遠照耀昏暗的道路。』禪師說：『不用這樣說。』
問：『寶座已經在今天登上了，請禪師宣說一句家風。』禪師說：『你還能證明嗎？』學僧說：『如此說來，人天都有所仰賴，四眾都感到歡欣。』禪師說：『多餘的話。』
問：『禪師您爲了大眾的心願而弘揚祖師之道，不知道祖師之道傳承自何方？』禪師說：『同道的人才知道。』學僧說：『如此說來，您當年在錦里親自領悟了旨意，今天在松江度化眾生。』禪師說：『卻不是我的同道。』
問：『四眾弟子聚集在此，今天玄妙的機宜為誰宣說？』禪師說：『你不妨伶俐一點。』僧人進一步說：『如此說來，不僅是大眾，朝廷的宰相也蒙受恩惠。』禪師說：『不要胡說。』
禪師上堂說法，有僧人問：『什麼是佛？』禪師說：『人天讚歎也無法企及。』
禪師又說：『如果談論佛法，還有什麼事呢？所以說，古今的山河、古今的日月、古今的人倫、古今的城郭，稱作平等法門，斷絕前後際。各位相信嗎？如果相信，就按照它去做。』站立太久了，請珍重。
杭州臨安縣功臣山開化院的守如禪師
初次開堂時，有僧人問：『朝廷的宰相已經三次懇請，禪師您將用什麼佛法來報答這深厚的恩情？』禪師說：
【English Translation】 English version: The Chan master Sheng said in the Dharma hall: 'The long-gone spring has returned, and the doors of the pavilions are open. If you can enter, there is no need to hesitate. Fellow Chan practitioners, can you enter from here? If you can enter, as the ancients said, everywhere is Maitreya (the future Buddha), there is no gate and no Sudhana (the seeker in the Avatamsaka Sutra). If you cannot enter, then you are just running around wildly.' No more words, standing for too long, take care.
Chan Master Zhisheng of Shengsou Temple in Wujiang, Suzhou
At his first Dharma talk, a monk asked: 'I heard that the master has been brewing wine for a long time, for whom is this compassionate salvation opened today?' The master said: 'I think you don't know the taste yet.' The monk further said: 'In that case, the udumbara flower (an auspicious flower) blooms, the Dharma realm is filled with fragrance, the sun of the Buddha rises, and illuminates the dark path forever.' The master said: 'No need to say so.'
Asked: 'The precious seat has been ascended today, please master proclaim a phrase of the family tradition.' The master said: 'Can you prove it?' The student monk said: 'In that case, humans and gods are dependent, and the four assemblies are delighted.' The master said: 'Idle words.'
Asked: 'Master, you promote the way of the patriarch for the sake of the masses, I wonder from where the way of the patriarch is inherited?' The master said: 'Those who share the same path know.' The student monk said: 'In that case, you personally received the decree in Jinli in the past, and today you are saving sentient beings in Songjiang.' The master said: 'But not those who share my path.'
Asked: 'The four assemblies are gathered here, for whom is the profound opportunity proclaimed today?' The master said: 'You might as well be clever.' The monk further said: 'In that case, not only the masses, but also the prime minister of the court receive grace.' The master said: 'Don't talk nonsense.'
The Chan master ascended the Dharma hall, and a monk asked: 'What is Buddha?' The master said: 'Human and divine praise cannot reach.'
The master also said: 'If we talk about the Dharma, what else is there? Therefore, the mountains and rivers of ancient and modern times, the sun and moon of ancient and modern times, the human relations of ancient and modern times, the cities of ancient and modern times, are called the Dharma of equality, cutting off the past and future. Do you all believe it? If you believe it, then act accordingly.' Standing for too long, take care.
Chan Master Shouru of Kaihua Temple on Gongchen Mountain in Lin'an County, Hangzhou
At his first Dharma talk, a monk asked: 'Since the prime minister of the court has made three requests, what Dharma will the master use to repay this deep kindness?' The master said:
。何以你特致。
問。如何是功臣為人一句 師云。自來不曾埋沒人。
問。承教有言。清凈本然。云何忽生山河大地 師云。且道是誰致得 進云。恁么則滿眼青山無寸樹。極目淥水絕波瀾 師云。也是錯會。
問。如何是功臣境 師云。上座合具行腳眼 進云。恁么則峨嵋凝千尋雪。鰲背巍籠五色煙 師云。勿交涉。
問。鼓聲雄震云徒集。利人一句請師宣 師云。也須是你重發揚始得 進云。學人只恁么。師意又如何 師云。將謂汝會我意。
師又云。晨朝一粥。諸人已各知時。如今不可更要山僧處分喫茶去。便下座。
上堂云。大眾。還知道聖僧同諸人到者里么。既勞尊降。焉敢稽留。久立。珍重。
杭州景德靈隱寺惠明禪師延珊
筠陽人也。俗姓張。年十三出家。二十受具。二十三行腳。遍參知識。
景德二年。游錢塘。遂掛錫于靈隱。前住持慈濟大師文勝。一日。示眾云。縱目所觀。復何所見。
才聞。有悟。乃為頌曰。
縱目所觀一何睹 煙風疊嶂翠崔嵬 若曉自心非萬法 祖師誰道是西來
天禧二年。府主馬侍郎請開堂。升座。維那白槌云。法筵龍象眾。當觀第一義 師云。還觀得么。且作么生觀。為復向長走升座
【現代漢語翻譯】 。你為何特別問這個問題？
問：什麼是功臣境界中的一句？ 師父說：自來不曾埋沒人才。
問：承蒙教誨說，『清凈本然』，為何忽然生出山河大地？ 師父說：且說說這是誰造成的？ 進而言之：如此說來，滿眼青山沒有一棵樹，極目綠水沒有一絲波瀾。 師父說：這也是錯誤的理解。
問：什麼是功臣境？ 師父說：上座應該具備行腳參訪的眼力。 進而言之：如此說來，峨嵋山凝結著千尋的雪，鰲魚背上籠罩著五彩的煙。 師父說：不要胡扯。
問：鼓聲雄壯震動，雲彩聚集，請師父宣說一句利益人的話。 師父說：也需要你重新發揚才行。 進而言之：學人只是這樣，師父的意思又如何？ 師父說：還以為你明白我的意思。
師父又說：早晨一碗粥，大家已經各自知道時間了。現在不必再要我來吩咐喫茶去了。 便下座。
上堂說法：大眾，還知道聖僧和大家一起來到這裡嗎？ 既然勞駕各位光臨，不敢耽擱。 久站了。 珍重。
杭州景德靈隱寺惠明禪師延珊
筠陽人，俗姓張。十三歲出家，二十歲受具足戒，二十三歲開始行腳參訪，遍訪各地知識。
景德二年，遊歷錢塘，於是掛錫在靈隱寺。 前任住持慈濟大師文勝，有一天，對大眾開示說：縱目所觀，復何所見？
惠明禪師才聽到這句話，有所領悟，於是作頌說：
縱目所觀一何睹，煙風疊嶂翠崔嵬；若曉自心非萬法，祖師誰道是西來。
天禧二年，府主馬侍郎請惠明禪師開堂說法。 升座后，維那（寺院中負責維持秩序的僧人）敲槌說：法筵龍象眾，當觀第一義。 師父說：觀到了嗎？ 且說說怎麼觀？ 是要向長走升座（指住持升座說法）嗎？
【English Translation】 . Why do you ask this specifically?
Question: What is a phrase from the realm of a meritorious official? Master said: I have never buried talent.
Question: I have received the teaching that 'Purity is inherent,' how did mountains, rivers, and the great earth suddenly arise? Master said: Tell me, who caused this? Further, it is said: In that case, the eyes are full of green mountains without a single tree, and as far as the eye can see, the green water has no waves. Master said: That is also a misunderstanding.
Question: What is the realm of a meritorious official? Master said: You should have the eyes of a traveling monk. Further, it is said: In that case, Mount Emei (a famous Buddhist mountain) is covered with thousands of feet of snow, and the back of the Ao turtle (a mythical creature) is shrouded in five-colored smoke. Master said: Don't talk nonsense.
Question: The sound of the drum is loud and shakes, and the clouds gather. Please, Master, proclaim a phrase that benefits people. Master said: It also requires you to re-promote it. Further, it is said: The student is just like this, what is the Master's intention? Master said: I thought you understood my intention.
The Master also said: A bowl of porridge in the morning, everyone already knows the time. Now there is no need for me to tell you to go have tea. Then he descended from his seat.
Ascending the hall to preach: Everyone, do you know that the Holy Monk (referring to a highly virtuous monk) has come here with everyone? Since you have taken the trouble to come, I dare not delay. I have been standing for a long time. Take care.
Zen Master Huiming Yanshan of Jingde Lingyin Temple in Hangzhou
He was from Junyang, with the surname Zhang. He left home at the age of thirteen, received full ordination at the age of twenty, and began traveling and visiting teachers at the age of twenty-three, visiting knowledgeable people everywhere.
In the second year of Jingde (an era name), he traveled to Qiantang and then stayed at Lingyin Temple. The former abbot, Great Master Ciji Wensheng, once said to the assembly: 'What do you see when you look with your eyes?'
Zen Master Huiming understood something upon hearing this, and then composed a verse:
What do you see when you look with your eyes? The misty wind stacks up the green peaks; If you understand that your own mind is not all things, who said that the Patriarch (Bodhidharma) came from the West?
In the second year of Tianxi (an era name), Vice Minister Ma invited Zen Master Huiming to open the Dharma hall and preach. After ascending the seat, the Karmadana (the monk in charge of order in the monastery) struck the gavel and said: 'The dragon and elephant assembly at the Dharma banquet should contemplate the First Principle.' Master said: Have you contemplated it? And how do you contemplate it? Is it to walk up to the seat (referring to the abbot ascending the seat to preach)?
處觀。為復向維那白槌處觀。若恁么觀。即沒交涉。
時有僧問。昔日梵王請佛。布演三乘。今日侍郎請師。當說何法 師云。今日何似當時 進云。恁么則人天有賴 師云。賴個什麼。
問。祖祖相傳傳祖印。師今得法嗣何人 師云。你也證明不得 進云。恁么則靈隱得旨。云居師孫 師云。莫亂道。
問。承侍郎箋疏有言。黃花翠竹當斬。直示于真如。學人上來。請師直示 師云。侍郎曲為上座 進云。恁么則趙州柏樹。人人委。靈隱黃花處處開 師云。你也報侍郎恩未得。 問。如何是靈隱境 師云。一任觀取 進云。如何是境中人 師云。你作么生會境。
問。不涉有無。請師道 師云。話墮也。
問。如何是道 師云。道遠乎哉 問。如何是佛 師云。巍巍堂堂。
問。如何是觀音入理之門 師云。我亦從中證。
問。承古有言。不是風動。不是幡動。未審此理如何 師云。歇去得也未。
問。學人已踏破明暗雙關。請師一接 師云。費力作么。
問。如何是露地白牛 師云。頭角甚分明。
問。如何是正真一路 師云。絲髮不通 進云。恁么則依而行之 師云。莫亂走。
問。山嶽無虧時如何 師云。白雲橫洞口。
上堂云
【現代漢語翻譯】 現代漢語譯本 處觀（chù guān，觀察）。是否要向維那（wéiná，寺院中負責維持秩序的僧人）請求通過敲槌來開始觀察？如果這樣觀察，那就毫無關係了。
當時有僧人問：『過去梵王（fànwáng，佛教中的天神）請佛（fó，覺悟者）講法，宣講三乘（sānshèng，聲聞乘、緣覺乘、菩薩乘）。今天侍郎（shìláng，官名）請禪師您講法，您打算說什麼法？』禪師說：『今天怎麼能和當時相比？』僧人進一步說：『這樣說來，人天都有所仰賴了。』禪師說：『仰賴什麼？』
有人問：『祖師們代代相傳傳遞祖印（zǔyìn，禪宗心法），禪師您今天得法于哪位祖師？』禪師說：『你也無法證明。』那人進一步說：『這麼說來，靈隱寺（Língyǐn Sì，寺廟名）的禪師得到了宗旨，是云居山（Yúnjū Shān，山名）禪師的後代。』禪師說：『不要胡說八道。』
有人問：『承蒙侍郎的信箋中有提到，黃花翠竹應當斬除，直接指示真如（zhēnrú，佛教術語，指事物的本性）。學人前來，請禪師您直接指示。』禪師說：『侍郎這是委婉地為上座（shàngzuò，僧人的尊稱）著想。』那人進一步說：『這麼說來，趙州（Zhàozhōu，地名）的柏樹，人人都知道；靈隱寺的黃花，處處開放。』禪師說：『你報答侍郎的恩情都還來不及。』有人問：『什麼是靈隱寺的境界？』禪師說：『隨你去看。』那人進一步問：『什麼是境界中的人？』禪師說：『你打算怎麼理解境界？』
有人問：『不涉及有無（yǒu wú，存在與不存在），請禪師說。』禪師說：『你已經落入言語了。』
有人問：『什麼是道（dào，真理）？』禪師說：『道離我們很遠嗎？』問：『什麼是佛（fó，覺悟者）？』禪師說：『多麼高大莊嚴。』
有人問：『什麼是觀音（Guānyīn，菩薩名）入理之門？』禪師說：『我也是從這裡證悟的。』
有人問：『古人有言，不是風動，不是幡動，不知道這個道理是什麼？』禪師說：『你停止思考了嗎？』
有人問：『學人已經踏破了明暗雙關（míng àn shuāng guān，指禪宗的機鋒），請禪師接引。』禪師說：『何必費力呢？』
有人問：『什麼是露地白牛（lùdì báiniú，比喻顯露的真性）？』禪師說：『頭角非常分明。』
有人問：『什麼是正真一路（zhèngzhēn yīlù，真正的道路）？』禪師說：『一絲一毫都不能通過。』那人進一步說：『那麼就依著這條路走。』禪師說：『不要亂走。』
有人問：『山嶽沒有虧損的時候是什麼樣的？』禪師說：『白雲橫在洞口。』
禪師上堂說法：
【English Translation】 English version Chuguan (chù guān, contemplate). Should we ask the Vina (wéiná, the monk in charge of maintaining order in the monastery) to start the contemplation by striking the gavel? If you contemplate in this way, it is irrelevant.
At that time, a monk asked: 'In the past, Brahma (fànwáng, a deity in Buddhism) invited the Buddha (fó, the enlightened one) to preach, expounding the Three Vehicles (sānshèng, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Today, Vice Minister (shìláng, an official title) invites you, Master, to preach. What Dharma (dharma, Buddhist teachings) do you intend to speak?' The Master said: 'How can today be compared to that time?' The monk further said: 'In that case, humans and gods are dependent on it.' The Master said: 'Dependent on what?'
Someone asked: 'The Patriarchs have passed down the Patriarchal Seal (zǔyìn, the essence of Zen) from generation to generation. From which Patriarch did you, Master, receive the Dharma today?' The Master said: 'You cannot prove it either.' The person further said: 'In that case, the Master of Lingyin Temple (Língyǐn Sì, temple name) received the essence and is a descendant of the Master of Yunju Mountain (Yúnjū Shān, mountain name).' The Master said: 'Don't talk nonsense.'
Someone asked: 'I have received the letter from the Vice Minister, which mentioned that the yellow flowers and green bamboos should be cut down, directly pointing to the Suchness (zhēnrú, the true nature of things). A student has come to ask you, Master, to directly point it out.' The Master said: 'The Vice Minister is subtly thinking for the sake of the senior monk (shàngzuò, a respectful term for monks).' The person further said: 'In that case, everyone knows the cypress tree of Zhaozhou (Zhàozhōu, place name); the yellow flowers of Lingyin Temple bloom everywhere.' The Master said: 'You haven't even repaid the Vice Minister's kindness yet.' Someone asked: 'What is the realm of Lingyin Temple?' The Master said: 'Feel free to observe it.' The person further asked: 'What is the person in the realm?' The Master said: 'How do you intend to understand the realm?'
Someone asked: 'Without involving existence or non-existence (yǒu wú, being and non-being), please speak, Master.' The Master said: 'You have already fallen into words.'
Someone asked: 'What is the Tao (dào, the truth)?' The Master said: 'Is the Tao far away?' Asked: 'What is the Buddha (fó, the enlightened one)?' The Master said: 'How majestic and dignified.'
Someone asked: 'What is the gate for Guanyin (Guānyīn, Bodhisattva name) to enter the principle?' The Master said: 'I also attained enlightenment from here.'
Someone asked: 'The ancients said, 'It is not the wind that moves, it is not the flag that moves.' I wonder what this principle is?' The Master said: 'Have you stopped thinking?'
Someone asked: 'The student has already broken through the double barrier of light and darkness (míng àn shuāng guān, referring to Zen koans), please guide me, Master.' The Master said: 'Why bother?'
Someone asked: 'What is the white ox in the open field (lùdì báiniú, a metaphor for the revealed true nature)?' The Master said: 'The horns are very distinct.'
Someone asked: 'What is the truly correct path (zhèngzhēn yīlù, the true path)?' The Master said: 'Not a single hair can pass through.' The person further said: 'Then I will follow this path.' The Master said: 'Don't wander around.'
Someone asked: 'What is it like when the mountains and peaks have no deficiencies?' The Master said: 'White clouds lie across the cave entrance.'
The Master ascended the Dharma hall and said:
。與上座一線道。且作么生持論佛法。若也水泄不通。便教上座無安身立命處。當此之時。祖佛出頭來。也有二十棒。分恁么道。山僧還有過也無。不見雲門大師道。世尊生下。周行七步。日顧四方。一手指天。一手指地。云。天上天下。唯我獨尊。我當初若見。一棒打殺與狗吃卻。何以如此。圖得天下太平。且道雲門恁么說話。有佛法道理也無。雖然如此。雲門也只具一隻眼。久立。珍重。
秋示眾
秋風蕭索凋黃葉 幾處衣砧聲切切 此個圓成入理門 何處更教余重說
居山
自愛居山獨守愚 白雲來往豈相疏 有時茶罷林間去 信腳騰騰步不虛
其二
自愛居山任寂寥 豈同塵世事喧囂 松門只在煙霞際 到者方知路不遙
常州薦福院歸則禪師
上堂日。僧問。請師一言。令學人達本源 師云。汝是行腳人 進云。未達者又如何 師云。誰是未達者。
問。如何是祖師西來意 師云。東畔打鐘聲 問。知師已唱胡家曲。未審。宗風嗣阿誰 師云。宗風誰不知 進云。一曲已蒙師舉唱。學人撫掌又如何 師云。汝未是知音者。
湖州何山宣化院惠忠禪師
開堂日。維那白槌云。法筵龍象眾。當觀第一義 師云。唯在諦觀。不須
【現代漢語翻譯】 現代漢語譯本： 與上座（指資深的僧人）一起探討『一線道』（指直指心性的修行方法）。且看如何論述佛法。如果你的理解滴水不漏，我就讓上座無處安身立命。在這種時候，即使祖師和佛陀出現，也要打二十棒。這樣說，山僧（謙稱，指說話的僧人）還有過錯嗎？
沒聽見雲門大師說：『世尊（釋迦牟尼佛）降生時，周行七步，環顧四方，一手指天，一手指地，說：「天上天下，唯我獨尊。」我當初如果見到，一棒打死餵狗。』為什麼這樣做？爲了天下太平。那麼，雲門這樣說話，有佛法的道理嗎？雖然如此，雲門也只具一隻眼。
站立太久了，各位珍重。
秋季開示大眾： 秋風蕭瑟，凋零黃葉，幾處傳來搗衣的聲音，多麼悽切。這個圓滿成就、契入真理的法門，何處還需要我再重複解說？
居山： 我喜愛獨自隱居山中，保持愚鈍，白雲來往，與我並不疏遠。有時茶後到林間漫步，隨意而行，步履不停，並非虛度。
其二： 我喜愛隱居山中，享受寂寥，與塵世的喧囂不同。松門只在煙霞繚繞的地方，到達的人才知道路途並不遙遠。
常州薦福院歸則禪師： 上堂日，有僧人問：『請禪師說一句，讓學人通達本源。』禪師說：『你是行腳僧。』僧人進一步問：『未通達的人又如何呢？』禪師說：『誰是未通達的人？』
問：『如何是祖師西來意（指禪宗的宗旨）？』禪師說：『東邊傳來打鐘的聲音。』問：『知道禪師已經唱了胡家的曲子（指異於傳統的說法），不知道禪師的宗風傳承自哪位祖師？』禪師說：『宗風誰不知道？』僧人進一步問：『一句已經蒙禪師開示，學人拍手稱讚又如何？』禪師說：『你還不是知音者。』
湖州何山宣化院惠忠禪師： 開堂日，維那（寺院中的一種職務）敲槌說：『法筵龍象眾（指參加法會的眾多僧人），應當觀察第一義（指最高的真理）。』禪師說：『關鍵在於仔細觀察，不需要……』
【English Translation】 English version: Engage with the senior monk (referring to an experienced monk) on the 'single thread path' (referring to the practice of directly pointing to the nature of mind). And how to discuss the Dharma? If your understanding is watertight, I will leave the senior monk with no place to settle down. At such a time, even if the patriarchs and Buddhas appear, they should be struck twenty times. Saying this, am I, the mountain monk (a humble term referring to the speaking monk), still at fault?
Haven't you heard Master Yunmen say: 'When the World Honored One (Shakyamuni Buddha) was born, he walked seven steps around, looked in all directions, pointed one finger to the sky and one finger to the earth, saying: "Above the heavens and below, I alone am the honored one." If I had seen him then, I would have struck him dead with a stick and fed him to the dogs.' Why do this? For the sake of peace in the world. So, does Yunmen's saying have the Dharma's truth in it? Even so, Yunmen only has one eye.
Standing for too long, take care everyone.
Autumn Sermon to the Assembly: The autumn wind is bleak, withering yellow leaves, the sound of washing mallets comes from several places, how desolate. This perfect accomplishment, the gate to entering the truth, where else do I need to repeat the explanation?
Living in the Mountains: I love living alone in the mountains, keeping my foolishness, white clouds come and go, not estranged from me. Sometimes after tea, I go for a walk in the forest, walking freely, my steps are not in vain.
The Second: I love living in the mountains, enjoying the solitude, different from the hustle and bustle of the world. The pine gate is only in the misty clouds, those who arrive know that the road is not far.
Chan Master Guize of Jianfu Monastery in Changzhou: On the day of the sermon, a monk asked: 'Please, Master, say a word to let the student understand the original source.' The Chan Master said: 'You are a traveling monk.' The monk further asked: 'What about those who have not understood?' The Chan Master said: 'Who is the one who has not understood?'
Asked: 'What is the meaning of the Patriarch's coming from the West (referring to the purpose of Zen Buddhism)?' The Chan Master said: 'The sound of the bell comes from the east.' Asked: 'Knowing that the Master has already sung the Hu family's song (referring to a saying that is different from tradition), I don't know which patriarch the Master's sect inherits from?' The Chan Master said: 'Who doesn't know the sect's style?' The monk further asked: 'A sentence has already been enlightened by the Master, what if the student claps his hands and praises?' The Chan Master said: 'You are not yet a connoisseur.'
Chan Master Huizhong of Heshan Xuanhua Monastery in Huzhou: On the day of the opening sermon, the director (a position in the monastery) struck the gavel and said: 'The assembly of dragons and elephants at the Dharma banquet (referring to the many monks attending the Dharma assembly) should observe the first meaning (referring to the highest truth).' The Chan Master said: 'The key is to observe carefully, no need to...'
求覓。恁么。告報卻成。重說偈言。若據適來維那白了。便好散去。既若未散。有事請問。
時有僧問。一佛出世。天雨四華。地搖六動。和尚出世。有何祥瑞 師云。更不要雨華 進云。恁么則大眾沾恩。學人禮謝 師云。我卻謝你。
問。優缽華易見。善知識難逢。學人無問。請師不答 師云。莫謾大象 進云。還有向上事也無 師云。你喚什麼作向上事。
問。如何是何山境 師云。雨來山色暗。云出洞中明 進云。今日親得觀光也 師云。見什麼。
問。諸佛出世。轉大法輪。和尚出世。如何為人 師云。你什麼處。見諸佛出世 進云。還有奇特事也無 師云。莫寐語。
問。祖風蕩蕩時如何 師云。你是行腳僧。
杭州靈鳳山太守禪院惠端禪師
俗姓呂。常州無錫縣人。依杭州龍華寺悟乘禪師出家受具。得法于本師。更不他游。
師初升座。時有僧問。優曇華折人皆委。祖令親行事若何 師云。識法者懼 進云。恁么則施行有據 師云。人小膽大。
問。承聞和尚親見龍華。是否 師云。承聞誰說 進云。已遂成山志。何忘立雪功 師云。閑言語。
問。如何是佛法大意 師云。一人舉令 進云。如何領會 師云。四海晏清。
問。
【現代漢語翻譯】 現代漢語譯本：
求覓什麼？就這樣。告訴大家已經完成了。再說一遍偈語。如果按照剛才維那（寺院中負責維持秩序的僧人）所說，就可以解散了。既然還沒有解散，有什麼問題請提問。 當時有僧人問：『一佛出世，天雨四華（指四種天花：曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華），地搖六動（指六種震動：動、涌、起、震、吼、擊）。和尚（對僧人的尊稱）出世，有什麼祥瑞？』 師父說：『更不需要下花了。』 僧人進一步說：『這樣說來，大眾都沾了您的恩惠，學人（指學習佛法的人）向您禮拜感謝。』 師父說：『我卻要感謝你。』 有僧人問：『優缽華（一種稀有的藍色蓮花）容易見到，善知識（指能夠引導人們走向正道的良師益友）難以遇到。學人沒有提問，請師父不要回答。』 師父說：『不要欺騙大象（比喻不要自不量力）。』 僧人進一步說：『還有更深層次的道理嗎？』 師父說：『你把什麼叫做更深層次的道理？』 有僧人問：『什麼是何山（地名）的景象？』 師父說：『下雨的時候山色昏暗，雲霧出來的時候山洞裡明亮。』 僧人進一步說：『今天有幸親眼看到了。』 師父說：『你看到了什麼？』 有僧人問：『諸佛出世，轉大法輪（比喻宣講佛法）。和尚出世，如何教化世人？』 師父說：『你在什麼地方，見到諸佛出世？』 僧人進一步說：『還有什麼奇特的事情嗎？』 師父說：『不要說夢話。』 有僧人問：『祖師（指禪宗的歷代祖師）的風範浩蕩時，是怎樣的？』 師父說：『你是行腳僧（指四處雲遊參學的僧人）。』 杭州靈鳳山太守禪院惠端禪師 俗家姓呂，是常州無錫縣人。依杭州龍華寺的悟乘禪師出家並受具足戒。從他的本師那裡得法，之後便不再去其他地方遊歷。 師父初次升座說法時，有僧人問：『優曇華（一種極其稀有的花）凋謝，人們都知道。祖師的法令和親自踐行，應該如何做？』 師父說：『明白佛法的人會心懷敬畏。』 僧人進一步說：『這樣說來，施行起來就有依據了。』 師父說：『人小膽子卻大。』 有僧人問：『聽說和尚您親自見過龍華（指龍華寺），是這樣嗎？』 師父說：『聽說誰說的？』 僧人進一步說：『已經完成了遊山的願望，怎麼能忘記立雪（指程門立雪的故事，比喻求學之艱辛）的功勞？』 師父說：『說閒話。』 有僧人問：『什麼是佛法的大意？』 師父說：『一人發號施令。』 僧人進一步說：『應該如何領會？』 師父說：『天下太平。』 有僧人問：
【English Translation】 English version:
What are you seeking? Just like that. Announce that it's done. Let me repeat the verse. If it's as the director (Vina, the monk in charge of maintaining order in the monastery) said just now, then we can disperse. Since we haven't dispersed yet, please ask if you have any questions. At that time, a monk asked: 'When a Buddha appears in the world, the sky rains four kinds of flowers (referring to four types of celestial flowers: Mandarava, Maha Mandarava, Manjushaka, Maha Manjushaka), and the earth shakes in six ways (referring to six types of tremors: moving, surging, rising, shaking, roaring, striking). When the Abbot (a respectful term for monks) appears in the world, what auspicious signs are there?' The Master said: 'There's no need for raining flowers.' The monk further said: 'In that case, the assembly is blessed by your grace, and the students (referring to those who study the Dharma) bow and thank you.' The Master said: 'I should be thanking you.' A monk asked: 'The Udumbara flower (a rare blue lotus) is easy to see, but a good teacher (Kalyanamitra, referring to a virtuous friend who can guide people towards the right path) is hard to encounter. If the student doesn't ask, please don't answer, Master.' The Master said: 'Don't deceive the elephant (a metaphor for not overestimating oneself).' The monk further said: 'Is there anything beyond this?' The Master said: 'What do you call something beyond this?' A monk asked: 'What is the scenery of He Mountain (a place name)?' The Master said: 'When it rains, the mountain color is dark; when clouds emerge, the cave is bright.' The monk further said: 'Today, I have the honor to see it with my own eyes.' The Master said: 'What did you see?' A monk asked: 'When the Buddhas appear in the world, they turn the Dharma wheel (a metaphor for expounding the Dharma). When the Abbot appears in the world, how does he teach people?' The Master said: 'Where did you see the Buddhas appear in the world?' The monk further said: 'Are there any extraordinary things?' The Master said: 'Don't talk in your sleep.' A monk asked: 'When the ancestral (referring to the ancestral teachers of Zen) style is vast and boundless, what is it like?' The Master said: 'You are a wandering monk (referring to monks who travel around to study and practice).' Zen Master Huiduan of Taishou Zen Monastery on Lingfeng Mountain in Hangzhou His secular surname was Lü, and he was from Wuxi County, Changzhou. He left home and received full ordination under Zen Master Wucheng of Longhua Monastery in Hangzhou. He obtained the Dharma from his original teacher and did not travel elsewhere after that. When the Master first ascended the seat to preach, a monk asked: 'When the Udumbara flower (an extremely rare flower) withers, everyone knows it. How should one carry out the ancestral decree and practice it personally?' The Master said: 'Those who understand the Dharma are in awe.' The monk further said: 'In that case, there is a basis for implementation.' The Master said: 'Small person, but big courage.' A monk asked: 'I heard that you personally saw Longhua (referring to Longhua Monastery), is that so?' The Master said: 'Who did you hear that from?' The monk further said: 'The wish to visit the mountain has been fulfilled, how can one forget the merit of standing in the snow (referring to the story of Cheng Men Lixue, a metaphor for the hardship of seeking knowledge)?' The Master said: 'Idle talk.' A monk asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'One person gives orders.' The monk further said: 'How should one understand it?' The Master said: 'The world is peaceful.' A monk asked:
梵王請佛。蓋為群生。施主請師。當爲何事 師云。少人證據 進云。施主䖍誠。學人禮拜 師云。言猶在耳。
上堂。僧問。如何是佛 師云。捏 進云。未審如何修證 師云。上上更加泥。
問。如何是涅槃 師云。好山好水 進云。不會 師云。益子益孫。
師上堂云。門庭肅靜。賓主誰分。海晏河清。君臣道合。乾坤大地。古佛家風。十世古今。祖師宗令。如斯提唱。猶是買帽相頭。若是本分衲僧。迢迢十萬八千。珍重。
湖州海會院岳禪師
初開堂。拈香畢。便有僧問。如何是第一義 師云。不欲再三 進云。恁么則得聞于未聞 師云。聞底事作么生 進云。專得流傳 師云。更須子細。
問。昔日么竭陀國親行此令。和尚今日如何方便 師云。你擬不遵 進云。天上忽雷驚宇宙。人天無不盡沾恩 師云。閑言語。
問。龍出洞中。雷騰霄漢。師登寶座。四眾咸臻。向上宗乘。乞師一言 師云。一任貶剝 進云。恁么則學人禮謝 師云。得個什麼。
問。梵王請佛。蓋為群生。施主請師。當爲何事 師云。謝你證明 進云。恁么則天人群生類。皆承此恩力 師云。知恩人難得。
明州瑞巖山開善院普禪師
升座。僧問。乍離曰云之境。已臨
【現代漢語翻譯】 現代漢語譯本 梵天（Brahmā，色界天的天王）請佛（Buddha），是爲了普度眾生。施主（dānapati，佈施者）請禪師，又是爲了什麼事呢？禪師說：『很少有人能作證。』僧人進一步問：『施主如此虔誠，學人恭敬禮拜。』禪師說：『話還在耳邊迴響。』
禪師上堂說法。僧人問：『什麼是佛？』禪師說：『捏。』僧人進一步問：『不知如何修行證悟？』禪師說：『上上再加泥。』
僧人問：『什麼是涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態）？』禪師說：『好山好水。』僧人說：『不明白。』禪師說：『益子益孫。』
禪師上堂說法：『門庭肅靜，賓主難分。海晏河清，君臣道合。乾坤大地，都是古佛的家風。十世古今，都是祖師的宗令。如此提倡，還像是買帽子看人頭。若是本分的衲僧（nàsēng，指雲遊四方的僧人），就應該迢迢十萬八千里。珍重。』
湖州海會院岳禪師
初次開堂說法，拈香完畢，便有僧人問：『什麼是第一義（paramārtha，最高的真理）？』禪師說：『不欲再三。』僧人進一步問：『如此說來，就能聽聞到未曾聽聞的道理了？』禪師說：『聽聞到的事情又該如何呢？』僧人說：『專門加以流傳。』禪師說：『更須仔細。』
僧人問：『昔日摩竭陀國（Magadha，古印度十六大國之一）親自奉行此令，和尚今日又如何方便行事？』禪師說：『你打算不遵從嗎？』僧人說：『天上忽然雷聲震動宇宙，人天無不盡沾恩澤。』禪師說：『閑言語。』
僧人問：『龍從洞中出來，雷聲響徹雲霄，禪師登上寶座，四眾弟子都來聚集。向上宗乘（zōngchéng，指禪宗的宗旨），乞請禪師說一句。』禪師說：『一任貶剝。』僧人說：『如此，學人就禮謝了。』禪師說：『得到個什麼？』
僧人問：『梵天（Brahmā）請佛（Buddha），是爲了普度眾生。施主（dānapati）請禪師，又是爲了什麼事呢？』禪師說：『謝謝你證明。』僧人說：『如此說來，天人及一切眾生，都承受這份恩德之力。』禪師說：『知恩的人難得。』
明州瑞巖山開善院普禪師
升座說法。僧人問：『剛離開曰云之境，已經來到……』
【English Translation】 English version Brahmā (梵天, the king of the Form Realm heaven) invited the Buddha (佛陀) for the sake of all sentient beings. What is the purpose of the dānapati (施主, benefactor) inviting the master? The master said, 'Few can testify.' The monk further asked, 'The benefactor is so sincere, and the student pays homage.' The master said, 'The words are still echoing in my ears.'
The master ascended the hall to give a Dharma talk. A monk asked, 'What is Buddha?' The master said, 'Knead.' The monk further asked, 'I don't know how to cultivate and realize?' The master said, 'Add more mud on top of the highest.'
A monk asked, 'What is Nirvana (涅槃, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death)?' The master said, 'Good mountains and good water.' The monk said, 'I don't understand.' The master said, 'Benefiting sons and grandsons.'
The master ascended the hall and said, 'The gate is solemn and quiet, it's hard to distinguish between guest and host. The sea is calm and the river is clear, the ruler and ministers are in harmony. The universe and the earth are all in the style of the ancient Buddha's family. The ten ages, past and present, are all the ancestral master's precepts. Such advocacy is still like buying a hat by looking at the head. If it is a nāsēng (衲僧, a wandering monk) of his own accord, he should be far away by one hundred and eight thousand miles. Treasure this.'
Yue Chan Master of Haihui Monastery in Huzhou
At the initial opening of the Dharma hall, after burning incense, a monk asked, 'What is the first principle (paramārtha, the highest truth)?' The master said, 'I don't want to repeat it.' The monk further asked, 'In that case, one can hear what has not been heard?' The master said, 'What about the things that have been heard?' The monk said, 'Specially spread them.' The master said, 'You must be more careful.'
A monk asked, 'In the past, the Kingdom of Magadha (摩竭陀國, one of the sixteen great kingdoms of ancient India) personally carried out this order. How does the master act conveniently today?' The master said, 'Do you intend not to follow?' The monk said, 'Suddenly thunder in the sky shakes the universe, and all humans and gods are blessed.' The master said, 'Idle talk.'
A monk asked, 'The dragon comes out of the cave, and thunder resounds in the sky. The master ascends the throne, and the four assemblies gather. I beg the master to say a word about the upward lineage (zōngchéng, referring to the doctrine of Zen Buddhism).' The master said, 'Let it be depreciated.' The monk said, 'In that case, the student will pay respects.' The master said, 'What do you get?'
A monk asked, 'Brahmā (梵天) invited the Buddha (佛陀) for the sake of all sentient beings. What is the purpose of the dānapati (施主) inviting the master?' The master said, 'Thank you for your testimony.' The monk said, 'In that case, all humans and gods receive this power of grace.' The master said, 'It is rare to find someone who knows gratitude.'
Pu Chan Master of Kaishan Monastery on Ruiyan Mountain in Mingzhou
Ascending the seat to give a Dharma talk. A monk asked, 'Having just left the realm of Riyun, I have already arrived at...'
鄞水道場。如何是不動尊 師云。你擬爭先。
問。承請疏有言。䥫牛石女因爲了悟之談。雪嶺曹溪克繼祖宗之美。四眾風趨。重垂開示 師云。學士亦見此問 進云。此日邊事雖可驗。三才未兆始誰知 師云。莫成多事么 進云。若然者。為眾輒投師子吼。深勞無畏泄來機 師云。又爭得 問。師唱誰家曲。宗風嗣阿誰 師云。你道大眾不知。
東京景德寺僧志言者
壽春人。姓許氏。受業于本寺七俱胝院。常親法華講席。一日。如感心恙。肆逸無羈。容止甚異。每遇諸涂。俱書空不已。或紙札示人。墨書道麗。往往事符。其久始誦法華經。因著稱。終呼為言風子。然飲啖匪常。弊垢靡浣。而殊微俗狀。集仙王質潛試之具。中饌。既而延入齊房致問。如何是祖師西來意 函答曰。青山影競潑嵐起。寶塔高吟撼曉風。
又云。請法華燒香 曰。未曾齋戒覓。不向佛僧求。
又僧問。你是凡是聖 法華以手指曰。我在者里住。
後有國子助教徐岳問。如何是祖師西來意 曰。街頭東畔底 進云。未會 曰。三般人問不得。
又有人問。如何是祖師西來意 曰。文殊在里寺。階頭莫問佗。
達者目為散聖。如佛圖澄．寒山．拾得者。也故附於此。
天聖廣燈錄卷
【現代漢語翻譯】 現代漢語譯本 鄞水道場。問：什麼是 Fudō-myōō (不動尊，不動明王，佛教中的明王之一)？師父說：『你想要爭先嗎？』 問：承蒙您的邀請，疏文中說，『鐵牛石女因爲了悟之談，雪嶺曹溪克繼祖宗之美』，四眾弟子風靡而至，請您再次開示。師父說：『學士你也看到了這個問題嗎？』 進而言道：『今日之事雖然可以驗證，但在天地未形成之前，誰能知道呢？』 師父說：『莫非是多事嗎？』 進而言道：『如果這樣，爲了大眾，我將發出獅子吼，深深地勞煩您無畏地泄露天機。』 師父說：『又有什麼關係呢？』 問：師父您唱的是誰家的曲子？您的宗風傳承自誰？師父說：『你認為大眾不知道嗎？』 東京景德寺的僧人志言， 是壽春人，姓許。在本寺七俱胝院學習。經常參加《法華經》的講座。有一天，他好像得了心病，放縱不羈，容貌舉止非常怪異。每次在路上遇到人，都在空中不停地書寫。或者在紙上寫字給人看，墨跡道麗，往往事情應驗。時間久了，就開始誦讀《法華經》，因此而聞名，最終被稱為言風子。然而他的飲食不同於常人，衣著破舊骯髒也不清洗，但又不像世俗之人。集仙的王質暗中用齋飯來試探他。之後邀請他進入齋房詢問：『什麼是 Bodhidharma (菩提達摩，禪宗初祖) 西來意？』 他回答說：『青山倒影競相潑起嵐氣，寶塔高聲吟唱撼動拂曉清風。』 又說：『請您為《法華經》燒香。』 他說：『不曾齋戒尋覓，不向佛僧祈求。』 又有僧人問：『你是凡人還是聖人？』 法華用手指著說：『我就住在這裡。』 後來有國子助教徐岳問：『什麼是 Bodhidharma (菩提達摩，禪宗初祖) 西來意？』 他說：『街頭東邊那個。』 徐岳說：『不明白。』 他說：『三種人問不得。』 又有人問：『什麼是 Bodhidharma (菩提達摩，禪宗初祖) 西來意？』 他說：『文殊菩薩在里寺，階頭不要問他。』 通達的人認為他是散聖，如同佛圖澄、 Hanshan (寒山，唐代詩僧) 、 Shide (拾得，唐代詩僧) 一樣，所以附在這裡。 《天聖廣燈錄》卷
【English Translation】 English version At Yinshui Dojo. Question: 'What is Fudō-myōō (不動尊, Acala, Immovable Wisdom King)?' The Master said, 'Are you trying to be the first?' Question: 'In the invitation, it is said, 'The iron ox and stone woman understood through enlightened discourse, and Xueling and Caoqi (雪嶺曹溪, refers to Huineng, the Sixth Patriarch) were able to continue the beauty of their ancestors.' The four assemblies flock here. Please give us further instruction.' The Master said, 'Scholar, have you also seen this question?' He continued, 'Although today's events can be verified, who knew before the formation of heaven and earth?' The Master said, 'Isn't that meddling?' He continued, 'If so, for the sake of the assembly, I will roar like a lion, deeply troubling you to fearlessly reveal the divine secret.' The Master said, 'What's the harm?' Question: 'Whose tune does the Master sing? Whose lineage does your sect inherit?' The Master said, 'Do you think the assembly doesn't know?' The monk Zhiyan of Jingde Temple in Tokyo, was a native of Shouchun, with the surname Xu. He studied at the Qijuci Courtyard of this temple. He often attended lectures on the Lotus Sutra. One day, he seemed to suffer from a mental illness, becoming unrestrained and his appearance and behavior were very strange. Every time he met people on the road, he would write in the air incessantly. Or he would write on paper and show it to people, the ink marks being beautiful and often the events would come true. Over time, he began to recite the Lotus Sutra, and thus became famous, eventually being called Yan Fengzi (言風子, Madman Yan). However, his diet was different from ordinary people, and his clothes were tattered and dirty and he did not wash them, but he was not like a secular person. Wang Zhi of Jixian secretly tested him with vegetarian food. Afterwards, he invited him into the dining room and asked, 'What is Bodhidharma's (菩提達磨, the first patriarch of Zen) intention in coming from the West?' He replied, 'The shadows of the green mountains compete to stir up the mist, the tall pagoda chants loudly, shaking the dawn breeze.' He also said, 'Please burn incense for the Lotus Sutra.' He said, 'I have never sought it through fasting and abstinence, nor do I seek it from monks and Buddhas.' Another monk asked, 'Are you a mortal or a saint?' The Lotus Sutra pointed with his finger and said, 'I live here.' Later, Xu Yue, an assistant instructor of the Imperial Academy, asked, 'What is Bodhidharma's (菩提達磨, the first patriarch of Zen) intention in coming from the West?' He said, 'The one on the east side of the street.' Xu Yue said, 'I don't understand.' He said, 'Three kinds of people cannot ask.' Someone else asked, 'What is Bodhidharma's (菩提達磨, the first patriarch of Zen) intention in coming from the West?' He said, 'Manjusri (文殊, Manjushri Bodhisattva) is in the inner temple, don't ask him at the foot of the stairs.' Those who are enlightened consider him a wandering saint, like Fotucheng, Hanshan (寒山, Tang Dynasty poet-monk), and Shide (拾得, Tang Dynasty poet-monk), so he is included here. Tiansheng Guangdenglu Volume