X78n1554_五家正宗贊

卍新續藏第 78 冊 No. 1554 五家正宗贊

希叟和尚正宗贊目錄

卷第一菩提達磨大師六祖大鑒禪師江西馬祖禪師南嶽石頭禪師南泉愿禪師百丈大智禪師趙州真際禪師黃檗斷際禪師睦州陳尊宿德山見性禪師巖頭奯禪師雪峰真覺禪師

卷第二臨濟宗臨濟慧照禪師興化獎禪師南院颙禪師風穴沼禪師首山念禪師汾陽昭禪師葉縣省禪師浮山圓鑒禪師慈明圓禪師楊岐會禪師黃龍南禪師寶覺心禪師白雲端禪師保寧勇禪師真凈文禪師五祖演禪師圓悟勤禪師南堂靜禪師佛鑒勤禪師佛眼遠禪師大慧杲禪師虎丘隆禪師應庵華禪師卍庵顏禪師懶庵需禪師密庵杰禪師

卷第三曹洞宗洞山悟本禪師曹山元證禪師云居宏覺禪師同安丕禪師同安志禪師梁山觀禪師大陽玄禪師投子青禪師芙蓉楷禪師丹霞淳禪師真歇了禪師宏智覺禪師天童玨禪師自得暉禪師

卷第四雲門宗雲門匡真禪師香林遠禪師洞山初禪師智門祚禪師雪竇明覺禪師洞山聦禪師云居舜禪師大覺璉禪師天衣懷禪師圓照本禪師圓通秀禪師大通本禪師雪峰慧禪師月堂昌禪師溈仰宗溈山大圓禪師仰山智通禪師南塔涌禪師芭蕉清禪師芭蕉徹禪師法眼宗清涼法眼禪師天臺韶國師永明智覺禪師

目錄(終)

No. 1554

五家正宗贊

五

【現代漢語翻譯】 現代漢語譯本 希叟和尚正宗贊目錄

卷第一菩提達磨大師（Bodhidharma，印度禪宗始祖）六祖大鑒禪師（Sixth Patriarch Huineng）江西馬祖禪師（Jiangxi Mazu）南嶽石頭禪師（Nanyue Shitou）南泉愿禪師（Nanquan Yuan）百丈大智禪師（Baizhang Dazhi）趙州真際禪師（Zhaozhou Zhenji）黃檗斷際禪師（Huangbo Duanji）睦州陳尊宿（Muzhou Chen Zuns宿）德山見性禪師（Deshan Jianxing）巖頭奯禪師（Yantou Quanhuo）雪峰真覺禪師（Xuefeng Zhenjue）

卷第二臨濟宗臨濟慧照禪師（Linji Yixuan）興化獎禪師（Xinghua Jiang）南院颙禪師（Nanyuan Yong）風穴沼禪師（Fengxue Yan）首山念禪師（Shoushan Nian）汾陽昭禪師（Fenyang Zhao）葉縣省禪師（Yexian Sheng）浮山圓鑒禪師（Fushan Yuanjian）慈明圓禪師（Ciming Yuan）楊岐會禪師（Yangqi Fanghui）黃龍南禪師（Huanglong Huinan）寶覺心禪師（Baojue Xin）白雲端禪師（Baiyun Duan）保寧勇禪師（Baoning Yong）真凈文禪師（Zhenjing Wen）五祖演禪師（Wuzu Fayan）圓悟勤禪師（Yuanwu Keqin）南堂靜禪師（Nantang Jing）佛鑒勤禪師（Fojian Huiqin）佛眼遠禪師（Foyan Qingyuan）大慧杲禪師（Dahui Zonggao）虎丘隆禪師（Huqiu Long）應庵華禪師（Ying'an Hua）卍庵顏禪師（Wan'an Yan）懶庵需禪師（Lan'an Xu）密庵杰禪師（Mi'an Jie）

卷第三曹洞宗洞山悟本禪師（Dongshan Liangjie）曹山元證禪師（Caoshan Benji）云居宏覺禪師（Yunju Hongjue）同安丕禪師（Tongan Pi）同安志禪師（Tongan Zhi）梁山觀禪師（Liangshan Guan）大陽玄禪師（Dayang Jingxuan）投子青禪師（Touzi Yiqing）芙蓉楷禪師（Furong Daokai）丹霞淳禪師（Danxia Zichun）真歇了禪師（Zhenxie Liaokong）宏智覺禪師（Hongzhi Zhengjue）天童玨禪師（Tiantong Zongjue）自得暉禪師（Zide Hui）

卷第四雲門宗雲門匡真禪師（Yunmen Wenyan）香林遠禪師（Xianglin ChengYuan）洞山初禪師（Dongshan Shouchu）智門祚禪師（Zhimen Guangzu）雪竇明覺禪師（Xuedou Chongxian）洞山聦禪師（Dongshan Cong）云居舜禪師（Yunju Shun）大覺璉禪師（Dajue Huilian）天衣懷禪師（Tianyi Yihuai）圓照本禪師（Yuanzhao Zongben）圓通秀禪師（Yuantong Fa秀）大通本禪師（Datong Daobing）雪峰慧禪師（Xuefeng Yicun）月堂昌禪師（Yuetang Zichang）溈仰宗溈山大圓禪師（Weishan Lingyou）仰山智通禪師（Yangshan Huiji）南塔涌禪師（Nanta Guangyong）芭蕉清禪師（Bajiao Qing）芭蕉徹禪師（Bajiao Che）法眼宗清涼法眼禪師（Qingliang Wenyi）天臺韶國師（Tiantai Deshao）永明智覺禪師（Yongming Yanshou）

目錄(終)

No. 1554

五家正宗贊

五

【English Translation】 English version Catalogue of Abbot Xisou's Eulogies on the Orthodox Lineage

Volume 1: Great Master Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism in India), Sixth Patriarch Great Master Huineng (Sixth Patriarch Huineng), Zen Master Mazu of Jiangxi (Jiangxi Mazu), Zen Master Shitou of Nanyue (Nanyue Shitou), Zen Master Nanquan Yuan (Nanquan Yuan), Zen Master Baizhang Dazhi (Baizhang Dazhi), Zen Master Zhaozhou Zhenji (Zhaozhou Zhenji), Zen Master Huangbo Duanji (Huangbo Duanji), Elder Chen of Muzhou (Muzhou Chen Zuns宿), Zen Master Deshan Jianxing (Deshan Jianxing), Zen Master Yantou Quanhuo (Yantou Quanhuo), Zen Master Xuefeng Zhenjue (Xuefeng Zhenjue).

Volume 2: Linji School: Zen Master Linji Yixuan (Linji Yixuan), Zen Master Xinghua Jiang (Xinghua Jiang), Zen Master Nanyuan Yong (Nanyuan Yong), Zen Master Fengxue Yan (Fengxue Yan), Zen Master Shoushan Nian (Shoushan Nian), Zen Master Fenyang Zhao (Fenyang Zhao), Zen Master Yexian Sheng (Yexian Sheng), Zen Master Fushan Yuanjian (Fushan Yuanjian), Zen Master Ciming Yuan (Ciming Yuan), Zen Master Yangqi Fanghui (Yangqi Fanghui), Zen Master Huanglong Huinan (Huanglong Huinan), Zen Master Baojue Xin (Baojue Xin), Zen Master Baiyun Duan (Baiyun Duan), Zen Master Baoning Yong (Baoning Yong), Zen Master Zhenjing Wen (Zhenjing Wen), Zen Master Wuzu Fayan (Wuzu Fayan), Zen Master Yuanwu Keqin (Yuanwu Keqin), Zen Master Nantang Jing (Nantang Jing), Zen Master Fojian Huiqin (Fojian Huiqin), Zen Master Foyan Qingyuan (Foyan Qingyuan), Zen Master Dahui Zonggao (Dahui Zonggao), Zen Master Huqiu Long (Huqiu Long), Zen Master Ying'an Hua (Ying'an Hua), Zen Master Wan'an Yan (Wan'an Yan), Zen Master Lan'an Xu (Lan'an Xu), Zen Master Mi'an Jie (Mi'an Jie).

Volume 3: Caodong School: Zen Master Dongshan Liangjie (Dongshan Liangjie), Zen Master Caoshan Benji (Caoshan Benji), Zen Master Yunju Hongjue (Yunju Hongjue), Zen Master Tongan Pi (Tongan Pi), Zen Master Tongan Zhi (Tongan Zhi), Zen Master Liangshan Guan (Liangshan Guan), Zen Master Dayang Jingxuan (Dayang Jingxuan), Zen Master Touzi Yiqing (Touzi Yiqing), Zen Master Furong Daokai (Furong Daokai), Zen Master Danxia Zichun (Danxia Zichun), Zen Master Zhenxie Liaokong (Zhenxie Liaokong), Zen Master Hongzhi Zhengjue (Hongzhi Zhengjue), Zen Master Tiantong Zongjue (Tiantong Zongjue), Zen Master Zide Hui (Zide Hui).

Volume 4: Yunmen School: Zen Master Yunmen Wenyan (Yunmen Wenyan), Zen Master Xianglin ChengYuan (Xianglin ChengYuan), Zen Master Dongshan Shouchu (Dongshan Shouchu), Zen Master Zhimen Guangzu (Zhimen Guangzu), Zen Master Xuedou Chongxian (Xuedou Chongxian), Zen Master Dongshan Cong (Dongshan Cong), Zen Master Yunju Shun (Yunju Shun), Zen Master Dajue Huilian (Dajue Huilian), Zen Master Tianyi Yihuai (Tianyi Yihuai), Zen Master Yuanzhao Zongben (Yuanzhao Zongben), Zen Master Yuantong Fa秀 (Yuantong Fa秀), Zen Master Datong Daobing (Datong Daobing), Zen Master Xuefeng Yicun (Xuefeng Yicun), Zen Master Yuetang Zichang (Yuetang Zichang). Weiyang School: Zen Master Weishan Lingyou (Weishan Lingyou), Zen Master Yangshan Huiji (Yangshan Huiji), Zen Master Nanta Guangyong (Nanta Guangyong), Zen Master Bajiao Qing (Bajiao Qing), Zen Master Bajiao Che (Bajiao Che). Fayan School: Zen Master Qingliang Wenyi (Qingliang Wenyi), National Teacher Tiantai Deshao (Tiantai Deshao), Zen Master Yongming Yanshou (Yongming Yanshou).

End of Catalogue

No. 1554

Eulogies on the Orthodox Lineage of the Five Houses

Five

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家正宗贊並序

游聖人之門者。難為言。此特閨門兒女子軟紅輕襪踏地怕痛之論。又烏足為參學法。衲僧家。千聖頂𩕳。瞥轉玄樞。翻鐵面皮。爺也不識。示一機如大火聚。出一言如生鐵橛。無你近傍處。無你咬嚼處鍼砭古今。活必死疾。又何聖可稱。何門可游。何言可忌。

終日言而盡道。言滿天下無口過。或褒或貶或抑或揚。曲盡其奧。褒非勸節。貶非窮鄉。抑非廉人。揚非舉善。息黥補劓。截鶴續鳧。倒用橫施。著著有出身之路。肯桎梏籠檻。分甘為淺丈夫哉。

愚生也魯。瘦藤挑月。破笠包云。奔走江湖幾五十載。雖透關眼未甚明。至理言未甚的。然于古人不恰好處。略窺涯涘。試將五彩黼黻太虛。似不量其力也前謂褒貶抑揚。當俟金錍刮膜。出語驚群者。重為點發。雖然。翠巖眉毛。寧免拖地。

寶祐甲寅西蜀比丘紹曇百拜書于靈鷲放山室。

初祖菩提達磨大師

師。南印度香至王之子。姓剎帝利。本名菩提多羅。因二十七祖般若多羅尊者行化至本國。其王施無價寶珠。時王有三子。尊者欲試其所得。以所施珠問三王子曰。此珠圓明。有能及此否。

師曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。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。既知是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠而辨世珠。寶不自寶者。要假智寶以明法寶。然則。師有其道。其寶即現。眾生有道。心寶亦然。

尊者嘆其辯慧。改號菩提達磨。及香至厭世之後。遂出家矣。師降六宗。一曰有相．二曰無相．三曰定慧．四曰戒行．五曰無得．六曰寂靜。

后值異見王輕毀三寶。有弟子宗勝潛至王所。廣說法要。往返徴詰。師懸知宗勝義墮。遽告波羅提曰。汝可速救。

羅提稟云。愿假神力。言已。云生足下。至王前默然而住。

時王正問宗勝。忽見羅提乘雲而至。愕然忘其問答。曰。乘空之者。是正是邪。

答曰。我非邪正。而來正邪。王心若正。我無邪正。

王雖驚異。而慢心方熾。即擯宗勝令出。羅提曰。王既有道。何擯沙門。我雖無解。愿王致問。

王怒而問曰。何者是佛。

答曰。見性是佛。

王曰。師見性不。

答曰。我見佛性。

王曰。性在何處。

答曰。性在作用。

王曰。是何作用。我今不見。

答曰。今見作用。王自不見。

王曰。於我有不。

答曰。王若作用。無有不是。王若不用。體亦難見。

王曰。若當用時。幾處出現。

答曰。若出現時。當有其八。

王曰。其八出現。當爲我說。

羅提說偈曰。

在胎為身。處世為人。

在眼曰見。在耳曰聞。

在鼻辨香。在口談論。

在手執捉。在足運奔遍現俱該沙界。收攝在一微塵。

識者知是佛性。不識喚作精魂。

王聞偈已。心即開悟。乃悔謝前非。諮詢法要。

師一日曰。吾觀赤縣神州有大根器。遂逾海越漠。為法求人。

初至。見梁武帝。帝問。如何是聖諦第一義師曰。廓然無聖。

帝曰。對朕者誰。

師曰。不識。帝不契。

遂折蘆渡江。至少林。面壁九年。得二祖于深雪中。曾謂曰。外息諸緣。內心無喘。心如墻壁。可以入道。後傳衣。付偈曰。

吾本來茲土。傳法救迷情。

一花開五葉。結果自然成。

流支．光統數加藥害。至第六度遂不救。讖曰江槎分玉浪。管炬開金鎖。

五口相共行。九十無彼我師知緣盡。欲返天竺。令弟子各言其志。道副得皮。總持得肉。道育得骨。二祖得髓。師入滅后。葬于熊耳。

后宋云使西域還。

【現代漢語翻譯】 現代漢語譯本 國王問道：『我是否有（佛性）？』 菩提達摩回答說：『國王如果能運用它，就沒有不是（佛性）的地方。國王如果不運用它，（佛性的）本體也很難顯現。』 國王問道：『如果（佛性）要顯現的時候，會在哪些地方出現？』 菩提達摩回答說：『如果（佛性）要顯現的時候，應當有八種顯現。』 國王問道：『這八種顯現，請你為我解說。』 菩提達摩說偈語道： 『在母胎中是身體，處在世間是人。 在眼睛裡叫做見，在耳朵里叫做聞。 在鼻子里分辨香，在嘴巴里談論。 在手裡執持抓握，在腳上行走奔跑，普遍顯現在所有地方，包含整個世界，收攝起來就在一粒微塵之中。 認識它的人知道這是佛性，不認識的人就叫它精魂。 國王聽了偈語后，心中立刻開悟，於是懺悔之前的錯誤，諮詢佛法的要義。 菩提達摩有一天說：『我觀察到中國（赤縣神州）有具大根器的人，於是跨越海洋和沙漠，爲了佛法而尋找有緣人。』 最初到達時，見到了梁武帝。梁武帝問：『什麼是聖諦第一義？』菩提達摩回答說：『廓然無聖。』 梁武帝問：『站在朕面前的是誰？』 菩提達摩回答說：『不認識。』梁武帝不契合（菩提達摩的教義）。 於是菩提達摩折斷蘆葦渡過長江，到達少林寺，面壁九年，在深雪中得到了二祖慧可。菩提達摩曾經對慧可說：『對外停止一切攀緣，內心沒有氣息喘動，心像墻壁一樣，就可以入道。』後來傳衣缽，留下偈語說： 『我本來到這片土地，傳授佛法救度迷惑的眾生。 一朵花開出五片花瓣，結果自然成就。』 菩提流支（Bodhiruci）、光統法師多次用藥物加害菩提達摩，到第六次終於無法救治。預言說：『江上的木筏分開玉色的波浪，鑰匙打開金色的鎖。』 『五口（指呂）共同行動，九十年後沒有彼此的分別。』菩提達摩知道因緣已盡，想要返回天竺（India），讓弟子們各自說出自己的志向。道副得到了皮，總持得到了肉，道育得到了骨，二祖慧可得到了髓。菩提達摩入滅后，被安葬在熊耳山。 後來宋云從西域（Western Regions）出使歸來。

【English Translation】 English version The King asked: 'Do I have it (Buddha-nature)?' Bodhidharma replied: 'If the King uses it, there is no place where it is not (Buddha-nature). If the King does not use it, its essence is difficult to see.' The King asked: 'If it (Buddha-nature) is to manifest, where will it appear?' Bodhidharma replied: 'If it is to manifest, there should be eight manifestations.' The King asked: 'These eight manifestations, please explain them to me.' Bodhidharma spoke in verse: 'In the womb, it is the body; in the world, it is a person. In the eyes, it is called seeing; in the ears, it is called hearing. In the nose, it discerns fragrance; in the mouth, it speaks. In the hands, it grasps; in the feet, it runs and moves everywhere, universally appearing in all places, encompassing the entire world, and when gathered, it is within a single mote of dust. 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 immediately attained enlightenment, and then repented of his previous mistakes, and inquired about the essential principles of the Dharma. Bodhidharma one day said: 'I observed that the land of China (Chixian Shenzhou) has people with great potential, so I crossed the seas and deserts to seek those with affinity for the Dharma.' Upon his initial arrival, he met Emperor Wu of Liang. Emperor Wu asked: 'What is the first principle of the highest truth (Paramārtha-satya)?' Bodhidharma replied: 'Vast emptiness, there is no holiness.' Emperor Wu asked: 'Who is standing before me?' Bodhidharma replied: 'I do not know.' Emperor Wu did not accord with (Bodhidharma's teachings). Thereupon, Bodhidharma broke a reed and crossed the Yangtze River, arriving at Shaolin Monastery, where he faced a wall for nine years, and obtained the Second Patriarch Huike in the deep snow. Bodhidharma once said to Huike: 'Externally cease all involvements, internally have no breath. Let the mind be like a wall, and you can enter the Path.' Later, he passed on the robe and left a verse saying: 'I originally came to this land, to transmit the Dharma and save deluded beings. One flower will open five petals, and the fruit will naturally be accomplished.' Bodhiruci (Bodhiruci) and Dharma Master Guangtong repeatedly harmed Bodhidharma with poison, and by the sixth time, he could not be saved. A prophecy said: 'A raft on the river separates the jade waves, a key opens the golden lock.' 'Five mouths (referring to the character Lü) act together, and after ninety years, there is no distinction between self and other.' Bodhidharma knew that his karmic connections were exhausted and wished to return to India (India), so he asked his disciples to each state their aspirations. Daofu obtained the skin, Zongchi obtained the flesh, Daoyu obtained the bones, and the Second Patriarch Huike obtained the marrow. After Bodhidharma entered Nirvana, he was buried at Mount Xiong'er. Later, Song Yun returned from his mission to the Western Regions (Western Regions).

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遇師于蔥嶺。見師手攜只履而返。歸奏帝。開壙。果見空棺只履存焉。

贊曰。

隆準龍顏　　碧瞳天相 　棄金輪為聖道出家 　辨寶珠與阿師相抗 　足生云　　驅弟子除異見之邪 　舌翻瀾　　聽合國起六宗之謗 　神洲赤縣接大乘根 　東土西天示衲僧樣 　廓然無聖　　逆龍鱗一葦橫江 　寂爾觀心　　坐鬼窟九年摸象 　一花開五葉　　放庭雪沒人腰 　毒藥作醍醐　　笑江槎分玉浪 　如墻如壁　　幾曾當教外別傳 　分髓分皮　　正好吃手中痛棒

詐死忙攜只履歸。惜大唐國一時人。開眼被胡兒欺誑。

曹溪六祖大鑒禪師

師諱慧能。新州人。俗姓盧。家貧。樵辨以給。一日。負樵至市。聞客誦金剛經。至應無所住而生其心處。悚然問客曰。此何法也。得於何人。

客曰。此名金剛經。得於黃梅忍大師。

師遂白其母。至黃梅。謁五祖。祖曰。汝自何來。

曰。嶺南。

祖曰。欲須何事。

曰。惟求作佛。

祖曰。嶺南人無佛性。若為作佛。

曰。人有南北。佛性豈然。

祖異之。乃曰。著槽廠去。師禮而退。遂負石舂米。

后聞人舉北秀頌曰。

身似菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。

【現代漢語翻譯】 現代漢語譯本 在蔥嶺遇到了（菩提達摩）大師。看見大師手裡拿著一隻鞋返回。回去稟告皇帝，打開墳墓，果然看見空棺材裡只有一隻鞋子。

讚頌說：

高高的鼻樑，龍的容顏，碧綠的眼睛，是上天的相貌。 拋棄轉輪王的地位，爲了聖道而出家。 分辨寶珠，與阿師（菩提達摩）互相抗衡。 腳下生云，驅使弟子消除對異見的邪念。 舌頭翻動如波瀾，聽任全國興起對禪宗的六種誹謗。 神州赤縣（指中國）接納大乘佛教的根基，東土（指中國）西天（指印度）展現了僧人的榜樣。 廓然無聖，違逆龍的鱗片，一葦渡江。 寂靜地觀照內心，在鬼窟（指少林寺）面壁九年，摸索大象（比喻佛法）。 一花開五葉，庭院的雪深到沒過人的腰。 毒藥變成醍醐（比喻佛法能化解煩惱），笑著看江上的浮木分開玉色的波浪。 如墻如壁，幾曾把禪宗當作教外的別傳。 分髓分皮（比喻對佛法的理解有深淺），正好吃手中的痛棒（比喻禪宗的棒喝）。

假裝死去，匆忙拿著一隻鞋回去。可惜大唐國一時的人，睜開眼睛被胡人欺騙。

曹溪六祖大鑒禪師（慧能大師）

大師名諱慧能（Huineng），是新州人，俗姓盧（Lu），家境貧寒，靠砍柴來維持生計。有一天，揹著柴到市場，聽到客人誦讀《金剛經》，讀到『應無所住而生其心』的地方，感到震驚，問客人說：『這是什麼法？從哪裡得到的？』

客人說：『這叫《金剛經》，是從黃梅忍大師（Hongren）那裡得到的。』

於是大師告訴他的母親，前往黃梅，拜見五祖（弘忍）。五祖問：『你從哪裡來？』

回答說：『嶺南。』

五祖問：『想做什麼？』

回答說：『只求成佛。』

五祖說：『嶺南人沒有佛性，怎麼能成佛？』

回答說：『人有南北之分，佛性難道也是這樣嗎？』

五祖認為他與衆不同，就說：『到槽廠去吧。』大師行禮退下，於是就推著石磨舂米。

後來聽到有人唸誦北宗神秀（Shenxiu）的偈語說：

『身似菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』

【English Translation】 English version I met the master at Congling (Pamir Mountains). I saw the master returning with only one shoe in his hand. I returned to report to the emperor. I opened the tomb and indeed saw only one shoe in the empty coffin.

Eulogy:

High nose and dragon face, green eyes, a heavenly appearance. Abandoning the position of Chakravartin (wheel-turning king), he renounced the world for the holy path. Distinguishing the precious pearl, contending with the Acharya (Bodhidharma). Clouds arising from his feet, driving away the evil of dissenting views from his disciples. His tongue stirred like waves, allowing six kinds of slander against the Chan sect to arise throughout the country. The divine land of China received the roots of Mahayana Buddhism, the East (China) and the West (India) demonstrated the example of a Buddhist monk. Vast and without a sage, defying the dragon's scales, crossing the river with a single reed. Silently contemplating the mind, sitting in the ghost cave (Shaolin Temple) for nine years, groping for the elephant (metaphor for the Dharma). One flower blooms with five petals, the snow in the courtyard is so deep that it covers people's waists. Turning poison into nectar (metaphor for the Dharma transforming afflictions), laughing as the driftwood in the river separates the jade-like waves. Like a wall, like a barrier, how could Chan be considered a separate transmission outside the teachings? Sharing marrow and skin (metaphor for different levels of understanding of the Dharma), it's good to eat the painful stick in hand (metaphor for the Chan's shout and strike).

Pretending to be dead, hurriedly taking one shoe back. It's a pity that the people of the Tang Dynasty at that time were deceived by the barbarians with their eyes open.

The Sixth Patriarch of Caoxi, Chan Master Dajian (Huineng)

The master's name was Huineng, a native of Xinzhou, with the surname Lu. His family was poor, and he made a living by chopping firewood. One day, carrying firewood to the market, he heard a guest reciting the Diamond Sutra, and when he reached the part 'one should produce the mind that abides nowhere', he was shocked and asked the guest, 'What is this Dharma? Where did you get it from?'

The guest said, 'This is called the Diamond Sutra, and it was obtained from Master Hongren (Hongren) of Huangmei.'

So the master told his mother and went to Huangmei to visit the Fifth Patriarch (Hongren). The Fifth Patriarch asked, 'Where do you come from?'

He replied, 'Lingnan.'

The Fifth Patriarch asked, 'What do you want to do?'

He replied, 'I only seek to become a Buddha.'

The Fifth Patriarch said, 'People from Lingnan have no Buddha-nature, how can you become a Buddha?'

He replied, 'People have north and south, but is Buddha-nature also like that?'

The Fifth Patriarch considered him extraordinary and said, 'Go to the mill.' The master bowed and withdrew, and then pushed the stone mill to pound rice.

Later, he heard someone reciting the verse of Shenxiu (Shenxiu) of the Northern School:

'The body is like the Bodhi tree, the mind is like a bright mirror stand. Always diligently wipe it, do not let it gather dust.'

---

師即倩人書偈其傍。曰。

菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。

祖因付衣缽。潛至大庾嶺。明上座逐之。師以衣置於石上。曰。此衣表信。可力爭耶。

明曰。我來求法。非為衣也。

師曰。不思善。不思惡。正恁么時。如何是明上座父母未生以前本來面目。明大悟。

師于儀鳳元年丙子正月八日屆南海。遇印宗法師於法性寺講經。聞二僧辨風幡。一云風動。一云幡動。爭之不已。師曰。可容俗流輒預高論否。直以風幡非動。動自心耳。印宗聞之。遂與披剃。

韶州刺史韋據請于大梵寺轉法輪。並受無相心地戒。門人紀錄。目為壇經。

南嶽讓和尚因嵩山安和尚啓發之。乃直詣參師。師問曰。什麼處來。

岳曰。嵩山來。

師曰。什麼物恁么來。

曰。說似一物即不中。

師曰。還假修證否曰。修證即不無。污染即不得。

師曰。即此不污染。諸佛之所護念。汝既如是。吾亦如是。

青原和尚參師。問曰。當何所務即不落階級。

師曰。汝曾作什麼來。

原曰。聖諦亦不為。

師曰。落何階級。

原曰。聖諦尚不為。何階級之有。師深肯之。

師將順寂。欲往新州。眾

【現代漢語翻譯】 現代漢語譯本 大師於是讓人在旁邊題寫偈語，說： 『菩提原本就沒有樹，明亮的鏡子也並非臺。本來就空無一物，哪裡會沾染塵埃？』 祖師因此傳授衣缽，悄悄地到了大庾嶺。明上座追趕上來。大師把衣缽放在石頭上，說：『這衣缽是作為憑信的，難道可以用力爭奪嗎？』 明上座說：『我來是爲了求法，不是爲了衣缽。』 大師說：『不要思善，不要思惡，正在這個時候，什麼是明上座你父母未生你之前的本來面目？』明上座因此大悟。 大師在儀鳳元年丙子年正月八日到達南海，在法性寺遇到印宗法師正在講經。聽到兩個僧人爭論風和幡，一個說風在動，一個說幡在動，爭論不休。大師說：『難道可以容許世俗之人隨便參與高深的辯論嗎？』直接指出是風和幡並非在動，而是自己的心在動。印宗聽了之後，於是為大師剃度。 韶州刺史韋據請大師到大梵寺轉法輪，並受無相心地戒。門人記錄大師的言行，稱之為《壇經》。 南嶽懷讓和尚因為受到嵩山安和尚的啓發，於是直接去參拜大師。大師問道：『從什麼地方來？』 懷讓回答：『從嵩山來。』 大師問：『什麼東西這樣來？』 懷讓回答：『要說像個什麼東西就不對了。』 大師問：『還用修證嗎？』懷讓回答：『修證不是沒有，但污染卻是不可以的。』 大師說：『就是這不污染的，是諸佛所護念的。你既然這樣，我也是這樣。』 青原行思和尚參拜大師，問道：『應當做什麼事才不落入階級？』 大師說：『你曾經做什麼來？』 行思回答：『聖諦也不做。』 大師說：『落入什麼階級？』 行思回答：『聖諦尚且不做，哪裡還有什麼階級？』大師深深地認可了他。 大師將要圓寂，想要去新州，眾人

【English Translation】 English version The Master then asked someone to write a verse beside it, saying: 'Bodhi is originally without a tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' The Patriarch then transmitted the robe and bowl, secretly going to Dayu Ridge. Upper Seat Ming pursued him. The Master placed the robe on a stone, saying, 'This robe is a symbol of faith. Can it be forcibly contended for?' Ming said, 'I have come seeking the Dharma, not for the robe.' The Master said, 'Do not think of good, do not think of evil. At just this moment, what is Upper Seat Ming's original face before your parents gave birth to you?' Ming had a great enlightenment. In the first year of Yifeng (676 AD), the eighth day of the first month, the Master arrived in the South Sea. He encountered Dharma Master Yinzong lecturing on the sutras at Faxing Temple. He heard two monks arguing about the wind and the banner. One said the wind was moving, and the other said the banner was moving, arguing endlessly. The Master said, 'Can ordinary people be allowed to casually participate in lofty discussions?' He directly pointed out that it was not the wind or the banner that was moving, but one's own mind that was moving. Yinzong heard this and then tonsured the Master. The Prefect of Shaozhou, Wei Ju (韋據), invited the Master to turn the Dharma wheel at Dafan Temple and receive the formless precepts of the mind-ground. The disciples recorded the Master's words and deeds, calling it the 'Platform Sutra'. Because of the enlightenment of Abbot An (安和尚) of Mount Song, Nanyue Huairang (南嶽懷讓) directly went to visit the Master. The Master asked, 'Where do you come from?' Huairang replied, 'From Mount Song.' The Master asked, 'What thing comes thus?' Huairang replied, 'To say it resembles a thing is not right.' The Master asked, 'Is cultivation and realization still necessary?' Huairang replied, 'Cultivation and realization are not absent, but defilement is not permissible.' The Master said, 'Just this non-defilement is what all Buddhas protect and remember. Since you are thus, so am I.' Qingyuan Xingsi (青原行思) visited the Master and asked, 'What should one do so as not to fall into stages?' The Master said, 'What have you been doing?' Xingsi replied, 'Even the Holy Truths are not done.' The Master said, 'What stage do you fall into?' Xingsi replied, 'Even the Holy Truths are not done, what stages are there?' The Master deeply affirmed him. The Master was about to enter parinirvana and wanted to go to Xinzhou. The assembly

---

曰。師從此去。早晚卻回。

師曰。葉落歸根。來時無口。又說偈曰。

心地含諸種。普雨悉皆生。

頓悟花情已。菩提果自成。

贊曰。

震旦心宗　　嶺南蠻種 　一字不識書　　採薪勤母奉 　黃梅碓頭和糠搗出　　石墜覺腰輕 　新州市上平地攧翻　　擔折知柴重 　鱷魚眼睛光轆轆　　嗔明上座為衣缽爭 　毒蛇口氣冷冰冰　　斥印宗僧非風幡動 　污染即不得　　蕩南嶽家財一物無 　聖諦尚不為　　鼓青原波浪千尋涌 　開作家爐鞴　　村獦獠收幾塊精金 　說成帙壇經　　臭皮囊盛許多骨董 　葉落歸根來時無口　　死款難翻 　地含諸種普雨皆生　　開眼說夢

千古曹溪鏡樣清。非劈箭截流機。浸殺底堪作何用。

江西馬祖禪師

師諱道一。漢州什邡人。姓馬氏。容貌奇異。虎視牛行。得法南嶽。后歸蜀鄉。人喧迎之。溪邊婆子云。將謂有何奇特。元是馬簸箕家小子。

師遂曰。勸君莫還鄉。還鄉道不成。溪邊老婆子。喚我舊時名。再返江西。

西天二十七祖般若多羅讖云。金雞解㗸一粒粟。供養十方羅漢僧。

六祖謂南嶽云。爾後出一馬駒。蹈殺天下人去在。

石鞏為獵時。從師庵前過。師見。問曰。汝是何人。

【現代漢語翻譯】 現代漢語譯本 （弟子）問：『師父您從這裡離開，什麼時候才能回來？』 （六祖）答：『葉落歸根，來的時候沒有口。』又說偈語： 『心地含藏各種種子，普遍降雨都能生長。 一旦頓悟花開的情景，菩提之果自然成就。』 贊曰： 震旦（Zhèndàn，中國的古稱）的心宗，嶺南的鄉巴佬。 一個字也不識，砍柴辛勤奉養母親。 在黃梅（Huángméi）的碓頭和著米糠舂米，石頭墜落感覺腰輕鬆。 新市（Xīnshì）街上平地摔倒，扁擔折斷才知道柴很重。 鱷魚眼睛光閃閃，嗔明（Chēnmíng）上座爲了衣缽爭。 毒蛇口氣冷冰冰，斥責印宗（Yìnzōng）和尚說不是風幡動。 污染沾染一點也不行，蕩盡南嶽（Nányuè）的家財一物沒有。 聖諦尚且不執著，鼓動青原（Qīngyuán）的波浪千尋涌。 開創作家爐鞴，鄉下人收取幾塊精金。 說成成帙的壇經，臭皮囊盛著許多古董。 葉落歸根來時無口，已定的案款難以翻供。 地含諸種普雨皆生，睜著眼睛說夢。 千古曹溪（Cáoxī）明鏡一樣清。不是劈箭截流的機鋒。浸泡淹沒的又堪作何用。 江西馬祖（Mǎzǔ）禪師 禪師名諱道一（Dàoyī），漢州什邡（Shífāng）人，姓馬（Mǎ）氏。容貌奇異，虎視牛行。得法于南嶽（Nányuè），后回到蜀鄉，人們喧鬧著迎接他。溪邊的老婦人說：『還以為有什麼奇特的，原來是馬簸箕家的小子。』 禪師於是說：『勸你不要回鄉，回鄉道業不成。溪邊的老婦人，叫我以前的名字。』於是再次返回江西。 西天二十七祖般若多羅（Bōrěduōluó）預言說：『金雞解開銜著的一粒粟米，供養十方羅漢僧。』 六祖（Liùzǔ）對南嶽（Nányuè）說：『你以後會出一匹馬駒，踐踏殺盡天下人。』 石鞏（Shígǒng）打獵時，從禪師的庵前經過。禪師看見，問道：『你是何人？』

【English Translation】 English version Asked: 'Master, when you leave here, when will you return?' The Master said: 'Leaves fall and return to their roots; when they come, they have no mouth.' He also spoke a verse: 'The mind-ground contains all kinds of seeds; universal rain causes them all to grow. Once you suddenly awaken to the state of the flower, the Bodhi fruit will naturally be accomplished.' Eulogy: The mind-sect of Zhendan (Zhèndàn, ancient name for China), the barbarian from Lingnan. Not knowing a single character, diligently gathering firewood to support his mother. Pounding rice with chaff at the mortar in Huangmei (Huángméi), feeling the waist lighten as the stone falls. Falling flat on the ground in Xinshi (Xīnshì) market, knowing the weight of the firewood when the carrying pole breaks. The crocodile's eyes gleam, Senior Chenming (Chēnmíng) contends for the robe and bowl. The poisonous snake's breath is icy cold, rebuking Monk Yinzong (Yìnzōng), saying it's not the wind or the flag that moves. Defilement is absolutely not allowed; sweeping away all the family wealth of Nanyue (Nányuè), possessing nothing. Even the Holy Truth is not clung to, stirring up waves of a thousand fathoms at Qingyuan (Qīngyuán). Opening up the furnace of a great artisan, the village barbarian collects a few pieces of refined gold. Speaking and compiling the Platform Sutra, the stinking skin bag contains many antiques. Leaves fall and return to their roots; when they come, they have no mouth; the settled case is difficult to overturn. The ground contains all seeds; universal rain causes them all to grow; speaking dreams with open eyes. The mirror of Caoxi (Cáoxī) is clear as ever. It is not the sharp mechanism of splitting arrows and cutting off the flow. What use is it to soak and drown? Zen Master Mazu (Mǎzǔ) of Jiangxi The Master's name was Daoyi (Dàoyī), from Shifang (Shífāng) in Hanzhou, with the surname Ma (Mǎ). His appearance was extraordinary, with a tiger's gaze and an ox's gait. He received the Dharma at Nanyue (Nányuè), and later returned to his hometown in Shu, where people welcomed him noisily. An old woman by the stream said, 'I thought there was something special, but it turns out to be the son of Ma Winnowing Basket.' The Master then said, 'I advise you not to return home; returning home will not lead to the accomplishment of the Way. The old woman by the stream calls me by my old name.' He then returned to Jiangxi again. The twenty-seventh patriarch of the Western Heaven, Prajnatara (Bōrěduōluó), prophesied, 'The golden rooster will untie and hold a grain of millet, offering it to the Arhats of the ten directions.' The Sixth Patriarch (Liùzǔ) said to Nanyue (Nányuè), 'After you, a colt will come forth and trample to death all the people in the world.' When Shigong (Shígǒng) was hunting, he passed by the Master's hermitage. The Master saw him and asked, 'Who are you?'

---

曰。獵者。

師曰。汝解射不。

曰。解射。

師曰。汝一箭射幾個。

曰。一箭射一個。

師曰。汝不解射。

曰。和尚解射不。

師曰。解射。

曰。一箭射幾個。

師曰。一箭射一群。

曰。彼此生命。何用射他一群。

師曰。汝既知如是。何不自射。

曰。若教某甲自射。直是無下手處。

師曰。者漢曠劫無明。一時頓息。鞏遂擲弓箭。投師出家。

師與百丈行次。見水鴨。師問。水鴨子在何處。

丈曰。飛過去也。師遂捏丈鼻。丈作痛聲。

師曰。又道飛過去也。

丈乃有省。遂歸寮中大哭。同事問曰。有何事。

丈曰。汝去問和尚。

同事往方丈。問曰。不知海侍者有何事而哭。令某甲來問和尚師曰。汝自去問他。同事歸問。丈大笑。

同事曰。適來哭。而今笑。

丈曰。適來哭。而今笑。

龐居士參次。問云。不與萬法為侶者是什麼人。

師云。待汝一口吸盡西江水即向汝道。士於此有省。

師與百丈．南泉．智藏玩月次。師曰。正恁么時如何。

藏曰。正好修行。

丈曰。正好供養。南泉拂袖便行。

師曰。經歸藏

【現代漢語翻譯】 現代漢語譯本 獵人問道。 馬祖（Mazu，禪宗大師）問道：『你懂射箭嗎？』 獵人答：『懂射箭。』 馬祖問：『你一箭能射中幾隻獵物？』 獵人答：『一箭射中一隻。』 馬祖說：『你是不懂射箭。』 獵人問：『和尚你懂射箭嗎？』 馬祖答：『懂射箭。』 獵人問：『一箭射中幾隻？』 馬祖答：『一箭射一群。』 獵人說：『彼此都有生命，為什麼要射殺它們一群呢？』 馬祖說：『你既然知道這樣，為什麼不射自己呢？』 獵人說：『如果讓我自己射自己，實在是無從下手啊。』 馬祖說：『這個人曠劫以來的無明，一時之間頓然止息。』於是，獵人鞏（Gong）便丟棄弓箭，跟隨馬祖出家。 馬祖和百丈（Baizhang，禪宗僧人）一起行走時，看見水鴨。馬祖問：『水鴨子在哪裡？』 百丈答：『飛過去了。』馬祖於是捏住百丈的鼻子，百丈發出疼痛的聲音。 馬祖說：『還說飛過去了！』 百丈因此有所領悟，於是回到寮房中大哭。同住的人問：『有什麼事？』 百丈說：『你去問和尚。』 同住的人前往方丈室，問道：『不知道海侍者（Hai，百丈的別稱）有什麼事而哭，讓我來問和尚。』馬祖說：『你自己去問他。』同住的人回去問百丈，百丈大笑。 同住的人說：『剛才還哭，現在又笑。』 百丈說：『剛才哭，現在笑。』 龐居士（Pang，在家修行的佛教徒）參拜馬祖時，問道：『不與萬法為伴侶的是什麼人？』 馬祖說：『等你一口吸盡西江水，我就告訴你。』龐居士因此有所領悟。 馬祖與百丈、南泉（Nanquan，禪宗僧人）、智藏（Zhizang，禪宗僧人）一起賞月。馬祖說：『正在這個時候，如何？』 智藏說：『正好修行。』 百丈說：『正好供養。』南泉拂袖便走。 馬祖說：『經歸藏。』

【English Translation】 English version A hunter asked. Mazu (禪宗大師, a Chan master) asked: 'Do you know how to shoot arrows?' The hunter replied: 'I know how to shoot arrows.' Mazu asked: 'How many animals can you shoot with one arrow?' The hunter replied: 'One animal with one arrow.' Mazu said: 'You don't know how to shoot arrows.' The hunter asked: 'Do you, monk, know how to shoot arrows?' Mazu replied: 'I know how to shoot arrows.' The hunter asked: 'How many can you shoot with one arrow?' Mazu replied: 'A group with one arrow.' The hunter said: 'We all have lives, why shoot a group of them?' Mazu said: 'Since you know this, why don't you shoot yourself?' The hunter said: 'If you tell me to shoot myself, I really don't know where to start.' Mazu said: 'This person's ignorance from countless kalpas has stopped suddenly.' Thereupon, the hunter Gong (鞏, name of the hunter) threw away his bow and arrows and followed Mazu to become a monk. Mazu and Baizhang (禪宗僧人, a Chan monk) were walking together when they saw a water duck. Mazu asked: 'Where is the water duck?' Baizhang replied: 'It flew away.' Mazu then pinched Baizhang's nose, and Baizhang made a sound of pain. Mazu said: 'You still say it flew away!' Baizhang had an awakening because of this, so he returned to his room and cried loudly. A colleague asked: 'What's the matter?' Baizhang said: 'Go ask the monk.' The colleague went to the abbot's room and asked: 'I don't know why Attendant Hai (Hai, Baizhang's other name) is crying, and he asked me to ask the monk.' Mazu said: 'Go ask him yourself.' The colleague returned and asked Baizhang, and Baizhang laughed loudly. The colleague said: 'You were crying just now, and now you are laughing.' Baizhang said: 'I was crying just now, and now I am laughing.' Layman Pang (龐, a Buddhist practitioner) visited Mazu and asked: 'What kind of person is not associated with the myriad dharmas?' Mazu said: 'I will tell you when you drink up all the water of the West River in one gulp.' Layman Pang had an awakening because of this. Mazu, Baizhang, Nanquan (禪宗僧人, a Chan monk), and Zhizang (禪宗僧人, a Chan monk) were enjoying the moon together. Mazu said: 'What about at this very moment?' Zhizang said: 'It's a good time to practice.' Baizhang said: 'It's a good time to make offerings.' Nanquan flicked his sleeves and left. Mazu said: 'The sutra returns to the storehouse.'

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。禪歸海。唯有普愿獨超物外。后示寂于泐潭。

贊曰。

虎視牛行　　虬髭鐵面 　滅菩提達磨之心宗 　應般若多羅之懸讖 　金雞解㗸一粒粟　　禍孽潛萠 　馬駒蹈殺天下人　　惡聲難掩 　射鹿印石鞏無明蕩除 　過鴨將百丈鼻頭捏轉 　吸江口　　𡎺殺龐公 　玩月機　　坑埋普愿 　八十四人阿轆轆　　成團如破爐脊上蒼蠅 　七千餘裡走區區　　被人喚馬簸箕家小囝 　赤手逗曹溪正脈　　古今分宗派滔滔 　即心得臨濟克家　　兒孫上傳燈袞袞

稽首真空大法王。蕩蕩乎民無得而稱焉。擬覓蹤由。太虛閃電。

南嶽石頭禪師

師嗣青原。諱希遷。端州人。姓陳氏。在俗時。每厭鄉洞民多淫祀。輒奪牛毀祠而歸。鄉老不能禁。

師參青原。原令馳書與南嶽。曰。汝達書了。速回。吾有個鈯斧子與汝住山去。

師至彼。未呈書。便問。不慕諸聖。不重己靈時如何。

讓曰。子問太高生。何不向下問。

師曰。寧可永劫沉淪。不求諸聖解脫。讓便休。

師回。原問曰。子去未久。送書達不。

師曰。信亦不通。書亦不達。去時蒙和尚許個鈯斧子。便請。原垂一足。師禮拜。

異日問。曹溪大師還識和尚否。

原曰。汝還

【現代漢語翻譯】 現代漢語譯本： 禪歸海（禪師名）。唯有普愿（禪師名）獨自超越世俗。後來在泐潭（地名）示寂。

贊曰：

如猛虎般審視，如老牛般前行，虬髯鐵面。 泯滅菩提達磨（Bodhidharma，禪宗始祖）的心宗。 應驗般若多羅（Prajñādhara，印度禪師）的懸記。 金雞解開銜著的一粒粟米，禍患孽根悄然萌發。 馬駒踐踏殺害天下人，惡名難以掩蓋。 射鹿印石，鞏固無明得以蕩除。 過鴨，將百丈（禪師名）的鼻頭捏轉。 吸乾江水，坑殺龐公（龐蘊，唐代居士）。 玩月之機，坑埋普愿。 八十四人阿轆轆，聚成一團如破爐脊上的蒼蠅。 七千餘裡奔走區區，被人喚作馬簸箕家的小孩。 赤手空拳逗弄曹溪（地名，指六祖慧能）的正脈，古今分宗立派，滔滔不絕。 即心是佛，臨濟（禪師名）能繼承家業，子孫後代上傳佛燈，源源不斷。

稽首禮拜真空大法王。浩瀚無垠，民眾無法稱頌。想要尋找軌跡，猶如太虛閃電，不可捉摸。

南嶽石頭禪師（南嶽指衡山，石頭指希遷）

禪師是青原行思（Qingyuan Xingsi）的法嗣。名諱希遷（Xiqian），端州（今廣東肇慶）人，俗姓陳。在家時，常常厭惡鄉里民眾過多地祭祀淫邪之神，就奪走牛，毀壞神祠后回家，鄉里的老人們無法禁止。

禪師參拜青原行思。青原讓（希遷）送信給南嶽懷讓（Nanyue Huairang），說：『你送完信后，趕快回來。我有個鈯斧子給你，讓你住山去。』

禪師到了南嶽，還沒呈上書信，便問：『不仰慕諸佛聖賢，不看重自己的靈性時，會怎麼樣？』

懷讓說：『你問得太高深了，為什麼不向下問呢？』

禪師說：『寧可永遠沉淪，也不求諸佛聖賢的解脫。』懷讓便不再作答。

禪師返回青原。青原問：『你離開沒多久，送信送到了嗎？』

禪師說：『資訊也沒有傳達，書信也沒有送到。去的時候蒙和尚答應給我一把鈯斧子，現在請給我。』青原垂下一隻腳，禪師便禮拜。

有一天，（希遷）問：『曹溪慧能大師還認識和尚您嗎？』

青原說：『你還 English version: Chan Guihai (name of a Chan master). Only Puyuan (name of a Chan master) alone transcended the mundane world. Later, he passed away at Letan (place name).

Eulogy:

Like a fierce tiger watching, like an old ox walking, with a face of iron and a beard like a dragon. Extinguishing the mind-to-mind transmission of Bodhidharma (the founder of Zen Buddhism). Fulfilling the prediction of Prajñādhara (an Indian Zen master). The golden rooster unties the grain of millet it holds, the roots of disaster quietly sprout. The colt tramples and kills all people under heaven, the evil reputation is difficult to conceal. Shooting the deer and leaving an imprint on the stone, solidifying and eliminating ignorance. Passing the duck, twisting the nose of Baizhang (name of a Chan master). Sucking the river dry, burying Pang Gong (Pang Yun, a lay Buddhist of the Tang Dynasty) alive. The opportunity to admire the moon, burying Puyuan. Eighty-four people, all rolling around, clustered together like flies on the ridge of a broken stove. Running around for over seven thousand miles, being called a child of the horse-winnowing basket family. Empty-handed, teasing the orthodox lineage of Caoxi (place name, referring to the Sixth Patriarch Huineng), establishing schools and sects from ancient times to the present, flowing endlessly. Directly realizing that the mind is Buddha, Linji (name of a Chan master) can inherit the family business, and descendants pass on the lamp of Buddhism, continuously.

Paying homage to the King of the Great Dharma of True Emptiness. Vast and boundless, the people cannot praise it. Trying to find traces is like lightning in the void, elusive.

Zen Master Shitou of Nanyue (Nanyue refers to Mount Heng, Shitou refers to Xiqian)

The Zen master was the Dharma successor of Qingyuan Xingsi. His name was Xiqian, and he was from Duanzhou (now Zhaoqing, Guangdong), with the surname Chen. When he was a layman, he often disliked the excessive worship of licentious gods by the people in his village, so he would seize the oxen and destroy the shrines before returning home, which the elders of the village could not prevent.

The Zen master visited Qingyuan Xingsi. Qingyuan asked (Xiqian) to deliver a letter to Nanyue Huairang, saying, 'After you deliver the letter, hurry back. I have a hoe-axe for you to live in the mountains.'

When the Zen master arrived at Nanyue, before presenting the letter, he asked, 'What is it like when one does not admire the Buddhas and sages, and does not value one's own spirituality?'

Huairang said, 'You ask too high, why not ask lower?'

The Zen master said, 'I would rather sink forever than seek liberation from the Buddhas and sages.' Huairang then stopped answering.

The Zen master returned to Qingyuan. Qingyuan asked, 'You haven't been gone long, did you deliver the letter?'

The Zen master said, 'The message was not conveyed, and the letter was not delivered. When I left, the Abbot promised me a hoe-axe, please give it to me now.' Qingyuan lowered one foot, and the Zen master bowed.

One day, (Xiqian) asked, 'Does Great Master Huineng of Caoxi still recognize you, Abbot?'

Qingyuan said, 'Do you still

【English Translation】 Modern Chinese Translation: 禪歸海（Chán Guīhǎi, name of a Chan master）。唯有普愿（Pǔyuàn, name of a Chan master）獨自超越世俗。後來在泐潭（Lètán, place name）示寂。

贊曰：

如猛虎般審視，如老牛般前行，虬髯鐵面。 泯滅菩提達磨（Pútí Dámó, Bodhidharma, founder of Zen Buddhism）的心宗。 應驗般若多羅（Bōrě Duōluó, Prajñādhara, an Indian Zen master）的懸記。 金雞解開銜著的一粒粟米，禍患孽根悄然萌發。 馬駒踐踏殺害天下人，惡名難以掩蓋。 射鹿印石，鞏固無明得以蕩除。 過鴨，將百丈（Bǎizhàng, name of a Chan master）的鼻頭捏轉。 吸乾江水，坑殺龐公（Páng Gōng, Pang Yun, a lay Buddhist of the Tang Dynasty）。 玩月之機，坑埋普愿。 八十四人阿轆轆，聚成一團如破爐脊上的蒼蠅。 七千餘裡奔走區區，被人喚作馬簸箕家的小孩。 赤手空拳逗弄曹溪（Cáoxī, place name, referring to the Sixth Patriarch Huineng）的正脈，古今分宗立派，滔滔不絕。 即心是佛，臨濟（Línjì, name of a Chan master）能繼承家業，子孫後代上傳佛燈，源源不斷。

稽首禮拜真空大法王。浩瀚無垠，民眾無法稱頌。想要尋找軌跡，猶如太虛閃電，不可捉摸。

南嶽石頭禪師（Nányuè Shítóu Chánshī, Nanyue refers to Mount Heng, Shitou refers to Xiqian）

禪師是青原行思（Qīngyuán Xíngsī）的法嗣。名諱希遷（Xīqiān），端州（Duānzhōu, now Zhaoqing, Guangdong）人，俗姓陳。在家時，常常厭惡鄉里民眾過多地祭祀淫邪之神，就奪走牛，毀壞神祠后回家，鄉里的老人們無法禁止。

禪師參拜青原行思。青原讓（希遷）送信給南嶽懷讓（Nányuè Huáiràng），說：『你送完信后，趕快回來。我有個鈯斧子給你，讓你住山去。』

禪師到了南嶽，還沒呈上書信，便問：『不仰慕諸佛聖賢，不看重自己的靈性時，會怎麼樣？』

懷讓說：『你問得太高深了，為什麼不向下問呢？』

禪師說：『寧可永遠沉淪，也不求諸佛聖賢的解脫。』懷讓便不再作答。

禪師返回青原。青原問：『你離開沒多久，送信送到了嗎？』

禪師說：『資訊也沒有傳達，書信也沒有送到。去的時候蒙和尚答應給我一把鈯斧子，現在請給我。』青原垂下一隻腳，禪師便禮拜。

有一天，（希遷）問：『曹溪慧能大師還認識和尚您嗎？』

青原說：『你還 English Translation: Chan Guihai (Chan Master's name). Only Puyuan (Chan Master's name) alone transcended the mundane world. Later, he passed away at Letan (place name).

Eulogy:

Like a fierce tiger watching, like an old ox walking, with a face of iron and a beard like a dragon. Extinguishing the mind-to-mind transmission of Bodhidharma (the founder of Zen Buddhism). Fulfilling the prediction of Prajñādhara (an Indian Zen master). The golden rooster unties the grain of millet it holds, the roots of disaster quietly sprout. The colt tramples and kills all people under heaven, the evil reputation is difficult to conceal. Shooting the deer and leaving an imprint on the stone, solidifying and eliminating ignorance. Passing the duck, twisting the nose of Baizhang (Chan Master's name). Sucking the river dry, burying Pang Gong (Pang Yun, a lay Buddhist of the Tang Dynasty) alive. The opportunity to admire the moon, burying Puyuan. Eighty-four people, all rolling around, clustered together like flies on the ridge of a broken stove. Running around for over seven thousand miles, being called a child of the horse-winnowing basket family. Empty-handed, teasing the orthodox lineage of Caoxi (place name, referring to the Sixth Patriarch Huineng), establishing schools and sects from ancient times to the present, flowing endlessly. Directly realizing that the mind is Buddha, Linji (Chan Master's name) can inherit the family business, and descendants pass on the lamp of Buddhism, continuously.

Paying homage to the King of the Great Dharma of True Emptiness. Vast and boundless, the people cannot praise it. Trying to find traces is like lightning in the void, elusive.

Zen Master Shitou of Nanyue (Nanyue refers to Mount Heng, Shitou refers to Xiqian)

The Zen master was the Dharma successor of Qingyuan Xingsi. His name was Xiqian, and he was from Duanzhou (now Zhaoqing, Guangdong), with the surname Chen. When he was a layman, he often disliked the excessive worship of licentious gods by the people in his village, so he would seize the oxen and destroy the shrines before returning home, which the elders of the village could not prevent.

The Zen master visited Qingyuan Xingsi. Qingyuan asked (Xiqian) to deliver a letter to Nanyue Huairang, saying, 'After you deliver the letter, hurry back. I have a hoe-axe for you to live in the mountains.'

When the Zen master arrived at Nanyue, before presenting the letter, he asked, 'What is it like when one does not admire the Buddhas and sages, and does not value one's own spirituality?'

Huairang said, 'You ask too high, why not ask lower?'

The Zen master said, 'I would rather sink forever than seek liberation from the Buddhas and sages.' Huairang then stopped answering.

The Zen master returned to Qingyuan. Qingyuan asked, 'You haven't been gone long, did you deliver the letter?'

The Zen master said, 'The message was not conveyed, and the letter was not delivered. When I left, the Abbot promised me a hoe-axe, please give it to me now.' Qingyuan lowered one foot, and the Zen master bowed.

One day, (Xiqian) asked, 'Does Great Master Huineng of Caoxi still recognize you, Abbot?'

Qingyuan said, 'Do you still

---

識吾否。

師曰。識又爭能識。

原曰。眾角雖多。一麟足矣。

師一日夢與六祖乘一龜游泳深池。覺原之曰。靈龜。智也。池。聖海也。吾與祖師同乘靈智。游于聖海也。

師天寶間之衡山。南寺之東。有石狀如臺。乃結庵其上。時號石頭和尚。

鄧隱峰辭馬祖。祖問。甚處去。

峰曰。石頭去。

祖曰。石頭路滑。

峰曰。竿木隨身。逢場作戲。便行到師處。繞禪床一匝。振錫一下。乃問。是何宗旨。

師曰。蒼天。蒼天。

峰無語。卻回。舉似祖。祖曰。更去問。待他有答。汝便噓兩聲。

峰再去。如前問。師噓兩聲。峰又無語。回。舉似祖。祖云。向汝道石頭路滑。

藥山一日在石上坐。師見。問曰。汝在者里作什麼。

山曰。一物不為。

師曰。恁么則閑坐也。

山曰。閑坐即為也。

師曰。汝道不為。不為個什麼。

山曰。千聖亦不識。

師乃以偈嘆之曰。

從來共住不知名。任運相將只么行。

自古上賢猶不識。造次之流豈可明。

僧問。如何是禪。

答曰。碌磚。

如何是道。

答曰。木頭。

師著參同契．草菴歌行於世。

【現代漢語翻譯】 現代漢語譯本 問：你認識我嗎？ 石頭希遷禪師（Shitou Xiqian, 師曰）說：認識又有什麼用呢？ 原禪師（Yuan, 原曰）說：眾多的角雖然很多，但有一隻麒麟就足夠了。 石頭希遷禪師有一天夢見與六祖慧能（Liuzu Huineng, 六祖）同乘一隻烏龜在深池中游泳。醒來后，原禪師解釋說：『靈龜，象徵智慧；池，象徵聖海。您與祖師一同乘坐靈智，暢遊于聖海之中啊。』 石頭希遷禪師在天寶年間來到衡山（Hengshan），在南寺（Nan Si）的東邊，有一塊形狀像檯子的石頭，於是他在上面結廬而居，當時人們稱他為石頭和尚（Shitou Heshang）。 鄧隱峰禪師（Deng Yin Feng, 鄧隱峰）向馬祖道一（Mazu Daoyi, 馬祖）辭行。馬祖問：『你要到哪裡去？』 鄧隱峰禪師說：『到石頭那裡去。』 馬祖說：『石頭路滑。』 鄧隱峰禪師說：『帶著竹竿在身，隨處應機行事。』於是便前往石頭希遷禪師處，繞禪床一圈，振錫杖一下，然後問道：『這是什麼宗旨？』 石頭希遷禪師說：『蒼天，蒼天。』 鄧隱峰禪師無語，返回。將此事告訴馬祖。馬祖說：『再去問，等他回答，你就噓兩聲。』 鄧隱峰禪師再次前往，像之前一樣發問。石頭希遷禪師噓了兩聲。鄧隱峰禪師又無語，返回，將此事告訴馬祖。馬祖說：『早就跟你說石頭路滑。』 藥山惟儼禪師（Yaoshan Weiyan, 藥山）有一天坐在石頭上。石頭希遷禪師看見了，問道：『你在這裡做什麼？』 藥山惟儼禪師說：『一物不為。』 石頭希遷禪師說：『這麼說就是閑坐了？』 藥山惟儼禪師說：『閑坐即是有為。』 石頭希遷禪師說：『你說不為，不為什麼？』 藥山惟儼禪師說：『千聖也不認識。』 石頭希遷禪師於是用偈語讚歎他說： 『從來共同居住卻不知其名，任憑自然相處只是這樣行。 自古以來的賢人都不能認識，輕率之輩怎麼能夠明白？』 有僧人問：『什麼是禪？』 石頭希遷禪師回答說：『碌磚。』 僧人問：『什麼是道？』 石頭希遷禪師回答說：『木頭。』 石頭希遷禪師著有《參同契》（Cantong Qi）和《草菴歌》（Cao An Ge），流傳於世。 English version Question: Do you recognize me? Master Shitou Xiqian (Shitou Xiqian, 師曰) said: 'What's the use of recognizing?', Zen Master Yuan (Yuan, 原曰) said: 'Although there are many horns, one Qilin (Kylin) is enough.' One day, Master Shitou Xiqian dreamed that he was swimming in a deep pond with the Sixth Patriarch Huineng (Liuzu Huineng, 六祖) on a turtle. After waking up, Zen Master Yuan explained: 'The divine turtle symbolizes wisdom; the pond symbolizes the sacred sea. You and the Patriarch are riding on spiritual wisdom, swimming in the sacred sea.' During the Tianbao era, Master Shitou Xiqian came to Hengshan (Hengshan). To the east of Nan Si (Nan Si) Temple, there was a stone shaped like a platform, so he built a hermitage on it. At that time, people called him Stone Monk (Shitou Heshang). Zen Master Deng Yin Feng (Deng Yin Feng, 鄧隱峰) bid farewell to Mazu Daoyi (Mazu Daoyi, 馬祖). Mazu asked: 'Where are you going?' Zen Master Deng Yin Feng said: 'Going to Shitou.' Mazu said: 'The road to Shitou is slippery.' Zen Master Deng Yin Feng said: 'A staff accompanies me, acting according to the situation.' Then he went to Master Shitou Xiqian's place, circled the meditation bed once, shook his staff, and asked: 'What is the main principle here?' Master Shitou Xiqian said: 'Blue sky, blue sky.' Zen Master Deng Yin Feng was speechless and returned. He told Mazu about this. Mazu said: 'Go ask again, and when he answers, you make two 'hush' sounds.' Zen Master Deng Yin Feng went again and asked as before. Master Shitou Xiqian made two 'hush' sounds. Zen Master Deng Yin Feng was again speechless and returned, telling Mazu about this. Mazu said: 'I told you the road to Shitou is slippery.' One day, Zen Master Yaoshan Weiyan (Yaoshan Weiyan, 藥山) was sitting on a stone. Master Shitou Xiqian saw him and asked: 'What are you doing here?' Zen Master Yaoshan Weiyan said: 'Not doing a single thing.' Master Shitou Xiqian said: 'So you are sitting idly?' Zen Master Yaoshan Weiyan said: 'Sitting idly is doing something.' Master Shitou Xiqian said: 'You say you are not doing, not doing what?' Zen Master Yaoshan Weiyan said: 'Even the thousand sages do not recognize it.' Master Shitou Xiqian then praised him with a verse: 'We have always lived together but do not know its name, letting nature take its course, just acting this way. Even the wise men of ancient times could not recognize it, how can those of casual nature understand it?' A monk asked: 'What is Zen?' Master Shitou Xiqian replied: 'A rough brick.' The monk asked: 'What is the Dao?' Master Shitou Xiqian replied: 'A piece of wood.' Master Shitou Xiqian wrote 'Cantong Qi' (Cantong Qi) and 'Cao An Ge' (Cao An Ge), which are passed down in the world.

【English Translation】 English version Question: Do you recognize me? Master Shitou Xiqian (Shitou Xiqian) said: 'What's the use of recognizing?' Zen Master Yuan (Yuan) said: 'Although there are many horns, one Qilin (Kylin) is enough.' One day, Master Shitou Xiqian dreamed that he was swimming in a deep pond with the Sixth Patriarch Huineng (Liuzu Huineng) on a turtle. After waking up, Zen Master Yuan explained: 'The divine turtle symbolizes wisdom; the pond symbolizes the sacred sea. You and the Patriarch are riding on spiritual wisdom, swimming in the sacred sea.' During the Tianbao era, Master Shitou Xiqian came to Hengshan (Hengshan). To the east of Nan Si (Nan Si) Temple, there was a stone shaped like a platform, so he built a hermitage on it. At that time, people called him Stone Monk (Shitou Heshang). Zen Master Deng Yin Feng (Deng Yin Feng) bid farewell to Mazu Daoyi (Mazu Daoyi). Mazu asked: 'Where are you going?' Zen Master Deng Yin Feng said: 'Going to Shitou.' Mazu said: 'The road to Shitou is slippery.' Zen Master Deng Yin Feng said: 'A staff accompanies me, acting according to the situation.' Then he went to Master Shitou Xiqian's place, circled the meditation bed once, shook his staff, and asked: 'What is the main principle here?' Master Shitou Xiqian said: 'Blue sky, blue sky.' Zen Master Deng Yin Feng was speechless and returned. He told Mazu about this. Mazu said: 'Go ask again, and when he answers, you make two 'hush' sounds.' Zen Master Deng Yin Feng went again and asked as before. Master Shitou Xiqian made two 'hush' sounds. Zen Master Deng Yin Feng was again speechless and returned, telling Mazu about this. Mazu said: 'I told you the road to Shitou is slippery.' One day, Zen Master Yaoshan Weiyan (Yaoshan Weiyan) was sitting on a stone. Master Shitou Xiqian saw him and asked: 'What are you doing here?' Zen Master Yaoshan Weiyan said: 'Not doing a single thing.' Master Shitou Xiqian said: 'So you are sitting idly?' Zen Master Yaoshan Weiyan said: 'Sitting idly is doing something.' Master Shitou Xiqian said: 'You say you are not doing, not doing what?' Zen Master Yaoshan Weiyan said: 'Even the thousand sages do not recognize it.' Master Shitou Xiqian then praised him with a verse: 'We have always lived together but do not know its name, letting nature take its course, just acting this way. Even the wise men of ancient times could not recognize it, how can those of casual nature understand it?' A monk asked: 'What is Zen?' Master Shitou Xiqian replied: 'A rough brick.' The monk asked: 'What is the Dao?' Master Shitou Xiqian replied: 'A piece of wood.' Master Shitou Xiqian wrote 'Cantong Qi' (Cantong Qi) and 'Cao An Ge' (Cao An Ge), which are passed down in the world.

---

贊曰。

端州生緣　　曹溪得度 　鱉鼻蛇毒要傷人　　破鏡鳥心專食母 　厭洞民多淫祀　　毀叢祠奪牛歸 　與岳僧通訊書　　挾鈯斧住山去 　眾角雖多一麟足　　又爭能識得青原 　深池同載一龜游　　竟何曾夢見六祖 　臨機多滑路　　推隱峰束手墮懸崖 　共住不知名　　對藥山熟睡饒譫語 　貼身死計　　磐石坐生云 　信口答禪　　碌磚拋似雨 　青松下閑謳一曲　　草菴歌不落宮商 　亂山中狂叫數聲　　參同契是何言句

惜曹溪旁出一枝。到情忘義斷時。生五逆孫。繼不孝子。

南泉愿禪師

師諱普愿。鄭州人。姓王氏。初見馬祖。契悟后。住南泉。上堂曰。王老師自少養一頭水牯牛。擬向溪東牧。不免食他國王水草。擬向溪西牧。亦不免食他國王水草。不如隨分納些些。總不見得。

山下有一庵主。人謂曰。近日南泉和尚出世。何不去禮拜。

曰。非但南泉出世。直饒千佛出興。我亦不去。

師聞。乃令趙州去勘。州去。便設禮。主不顧。州從西過東。從東過西。主亦不顧。州曰。草賊大敗。遂拽下簾子便歸。

舉似師。師曰。我從來疑著者漢。

師一日到莊。莊主預備油糍迎奉。師曰。老僧居常出入。不與人知。何得排辨如此。

【現代漢語翻譯】 現代漢語譯本： 贊曰：

端州（地名，惠能的出生地）有緣，曹溪（地名，六祖惠能弘法之地）得度。 像鱉鼻蛇毒一樣想要傷人，像破鏡鳥一樣專吃自己的母親。 厭惡洞民過多的淫祀，毀壞叢祠奪回祭祀用的牛。 與岳僧通訊，帶著钁斧隱居山中。 眾多的角中，有一隻麒麟的足就足夠了，又有誰能認識青原（行思禪師）呢？ 在深池中一同與烏龜游泳，又何曾夢見過六祖（惠能）呢？ 臨機應變時，道路往往很滑，像推隱峰一樣，束手無策地墜入懸崖。 共同居住卻不知道對方的名字，面對藥山（惟儼禪師）熟睡時說了很多胡話。 貼身的死計，像磐石一樣坐著生出雲彩。 信口回答禪機，像拋擲磚頭一樣下雨。 在青松下悠閒地唱一曲，草菴歌不落入宮商的俗套。 在亂山中狂叫幾聲，《參同契》說的是什麼言語？

可惜曹溪旁生出一枝，到了忘情斷義的時候，生出五逆之孫，繼承不孝之子。

南泉愿禪師

禪師名諱普愿，鄭州人，姓王。最初拜見馬祖（道一禪師）后開悟。住在南泉。上堂說法時說：『王老師從小養了一頭水牯牛，想要到溪東邊放牧，免不了吃他國王的水草；想要到溪西邊放牧，也免不了吃他國王的水草。不如隨分納些些，總不見得。』

山下有一位庵主，有人對他說：『近日南泉和尚出世，為何不去禮拜？』

庵主說：『非但南泉出世，即使千佛出世，我也不去。』

南泉禪師聽了，就讓趙州（從諗禪師）去勘驗。趙州去了，便行禮。庵主不理睬。趙州從西邊走到東邊，又從東邊走到西邊，庵主也不理睬。趙州說：『草賊大敗。』於是放下簾子就回去了。

趙州把情況告訴南泉禪師，南泉禪師說：『我從來就懷疑這個漢。』

禪師有一天到莊上，莊主預備了油糍來迎接。禪師說：『老僧平常出入，不讓人知道，為何要這樣安排？』

【English Translation】 English version: Eulogy:

Endzhou (place name, Huineng's birthplace) had the affinity, Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma) attained liberation. Like the venom of a turtle-nosed snake, wanting to harm people; like the broken-mirror bird, exclusively eating its own mother. Disgusted with the Dong people's excessive licentious sacrifices, destroying the communal shrines and seizing the sacrificial oxen. Communicating with the Yue monk, taking a hoe-axe and going to live in the mountains. Among many horns, one foot of a Qilin is enough; who can recognize Qingyuan (Xingsi Chan Master)? Swimming with a turtle in a deep pond, how could one have dreamed of the Sixth Patriarch (Huineng)? When responding to situations, the road is often slippery, like pushing Yin Feng, helplessly falling off a cliff. Living together but not knowing each other's names, facing Yaoshan (Weiyan Chan Master), sleeping soundly and uttering nonsense. A close-fitting death plan, sitting like a磐石(pán shí, large rock) and generating clouds. Answering Chan questions off the cuff, throwing bricks like rain. Leisurely singing a song under the green pine, the thatched hut song does not fall into the mundane patterns of palace music. Shouting wildly a few times in the chaotic mountains, what words does the 《參同契》(Cāntóng qì, Kinship of the Three) speak?

It is a pity that a branch grew out beside Caoxi, and when it came to forgetting affection and severing righteousness, it produced a rebellious grandson and inherited an unfilial son.

Chan Master Nanquan Yuan

The Chan Master's name was Puyuan, a native of Zhengzhou, with the surname Wang. He attained enlightenment after first meeting Mazu (Daoyi Chan Master). He lived in Nanquan. When ascending the Dharma hall, he said: 'Teacher Wang has raised a water buffalo since he was young. If he intends to graze it east of the stream, he will inevitably eat the king's water and grass. If he intends to graze it west of the stream, he will also inevitably eat the king's water and grass. It is better to offer a little bit according to circumstances, but it is not seen at all.'

There was a hermit living below the mountain. Someone said to him, 'Recently, the Nanquan monk has appeared in the world. Why don't you go and pay respects?'

The hermit said, 'Not only if Nanquan appears in the world, but even if a thousand Buddhas appear, I will not go.'

The Chan Master heard this and sent Zhaozhou (Congshen Chan Master) to investigate. Zhaozhou went and paid his respects. The hermit ignored him. Zhaozhou went from west to east, and from east to west, but the hermit still ignored him. Zhaozhou said, 'The grass thief is utterly defeated.' Then he lowered the curtain and returned.

Zhaozhou told the Chan Master about the situation. The Chan Master said, 'I have always suspected this fellow.'

One day, the Chan Master went to a village. The village head prepared fried rice cakes to welcome him. The Chan Master said, 'This old monk usually comes and goes without letting people know. Why did you arrange this?'

---

主曰。昨夜土地報道。和尚今日來。

師曰。王老師修行無力。被鬼神覷見。

時有僧問。既是大善知識。為什麼卻被鬼神覷見。

師曰。土地前更下一分飯。

一日。兩堂首座爭貓兒。來白師。師持刀提起貓兒曰。道得即救取貓兒。道不得即斬卻。二俱無對。師便斬之。

至晚。趙州自外歸。師舉前話示之。趙州脫鞋安頭上便出。師曰。子若在。救得貓兒。

示眾曰。王老師賣身去也。阿誰買。

時有僧出衆曰。某甲買。

師曰。不作貴。不作賤。汝作么生買。僧無對。

僧問。師居丈室。將何指南。

師曰。昨夜三更失卻牛。天明起來失卻火。

師在山作務次。僧問。南泉路向甚處去。

師拈起鐮子云。我者鐮子三十錢買得。

僧曰。不問茅鐮子。南泉路向甚處去。

師曰。我使得正快。

陸亙大夫與人雙陸次。見師。陸指骰子曰。恁么不恁么。信彩去時如何。

師拈起骰子云。臭骨頭十八。

陸又問。弟子家中有一片石。或時坐。或時臥。如今擬鐫作佛。得不。

師曰。得。

陸曰。莫不得不。

師曰。不得。

師住庵時。一僧到。師向道。我上山作務。待齋時。作

【現代漢語翻譯】 現代漢語譯本 主（指禪師）說：『昨夜土地神報告，和尚今日會來。』 師（指禪師）說：『王老師修行不夠，被鬼神看見了。』 當時有僧人問：『既然是大善知識（指有很高智慧和修行的人），為什麼會被鬼神看見？』 師說：『在土地神前再多放一份飯。』 有一天，兩堂的首座（寺院中負責領導僧眾的人）爲了爭一隻貓，來告訴師。師拿著刀提起貓說：『說得對，就救下貓；說不對，就斬了它。』兩個首座都答不上來。師就斬了貓。 到了晚上，趙州（禪師名號）從外面回來。師把之前的事告訴他。趙州脫下鞋放在頭上就走了出去。師說：『你如果在，就能救下貓了。』 師向大眾開示說：『王老師要賣身了，誰來買？』 當時有個僧人站出來說：『我來買。』 師說：『不抬高價格，也不壓低價格，你打算怎麼買？』僧人無言以對。 僧人問：『師父住在丈室（禪房），用什麼來指引方向？』 師說：『昨夜三更丟了牛，天亮起來又丟了火。』 師在山上幹活的時候，有僧人問：『去南泉（地名，也指南泉普愿禪師）的路怎麼走？』 師拿起鐮刀說：『我這鐮刀花了三十文錢買的。』 僧人說：『我不是問鐮刀，是問去南泉的路怎麼走。』 師說：『我用得正好。』 陸亙（人名，官名大夫）與人下雙陸棋（一種古代棋類遊戲）時，看見師。陸指著骰子說：『這樣還是那樣？押注的時候該怎麼辦？』 師拿起骰子說：『臭骨頭十八點。』 陸又問：『弟子家中有一塊石頭，有時坐，有時臥。現在想把它雕刻成佛像，可以嗎？』 師說：『可以。』 陸說：『難道沒有不可以的情況嗎？』 師說：『不可以。』 師住在庵里的時候，一個僧人來了。師對他說：『我上山幹活，等吃飯的時候再做。』

【English Translation】 English version The Master (referring to the Zen master) said, 'Last night, the local earth deity reported that a monk would come today.' The Master (referring to the Zen master) said, 'Teacher Wang's practice is weak, and he was seen by ghosts and spirits.' At that time, a monk asked, 'Since he is a great Kalyanamitra (善知識, a person of great wisdom and practice), why was he seen by ghosts and spirits?' The Master said, 'Place one more portion of food before the earth deity.' One day, the two head monks (首座, leaders of the monastic community) were arguing over a cat and came to tell the Master. The Master held up the cat with a knife and said, 'If you can speak correctly, you can save the cat; if you cannot, I will cut it in two.' Both were unable to answer. The Master then cut the cat in two. In the evening, Zhaozhou (趙州, a Zen master's name) returned from outside. The Master told him what had happened. Zhaozhou took off his shoes, placed them on his head, and went out. The Master said, 'If you had been here, you could have saved the cat.' The Master addressed the assembly, saying, 'Teacher Wang is selling himself; who will buy him?' At that time, a monk stepped forward and said, 'I will buy him.' The Master said, 'Neither raising the price nor lowering the price, how do you intend to buy him?' The monk was speechless. A monk asked, 'Master, living in your abbot's room (丈室, Zen master's room), what do you use to point the way?' The Master said, 'Last night, I lost an ox at midnight; when I woke up in the morning, I lost the fire.' When the Master was working in the mountains, a monk asked, 'Which way leads to Nanquan (南泉, a place name, also referring to Zen Master Nanquan Puyuan)?' The Master picked up a sickle and said, 'I bought this sickle for thirty coins.' The monk said, 'I am not asking about the sickle; I am asking which way leads to Nanquan.' The Master said, 'I use it very well.' Lu Geng (陸亙, a person's name, official title Daifu 大夫) was playing Shuanglu (雙陸, an ancient board game) with someone when he saw the Master. Lu pointed to the dice and said, 'This way or that way? What should I do when placing a bet?' The Master picked up the dice and said, 'Stinking bones, eighteen points.' Lu then asked, 'At my home, I have a piece of stone; sometimes I sit on it, sometimes I lie on it. Now I intend to carve it into a Buddha statue; is that permissible?' The Master said, 'It is permissible.' Lu said, 'Is there no situation where it is not permissible?' The Master said, 'It is not permissible.' When the Master was living in a hermitage, a monk arrived. The Master said to him, 'I am going up the mountain to work; I will prepare the meal when it is time to eat.'

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飯自吃了。送一分上來。少時。其僧自作吃了。一時打破家生。就師床臥。師待不來。歸。見僧床上臥。師亦就邊臥。僧便起去師后曰。我往前住庵時。有個伶俐道者。至今不見訊息。

陸亙一日向師道。肇法師也奇怪。解道。天地與我同根。萬物與我一體。

師指庭前花曰。大夫。時人見此一株花。如夢相似。陸罔測。

師問座主曰。與我講經得么。

座曰。某甲與和尚講經。和尚與某甲說禪始得。

師曰。不可將金彈子博銀彈子去。

上堂曰。諸和尚子。王老師十八上解作活計。如今有解作活計者么。出來。共汝商量。也須是住山人始得。良久。顧視大眾。合掌曰。珍重。無事各自修行。

一日。甘贄行者來設粥。云。請和尚唸誦。

師云。甘贄行者設粥。請大眾為貍奴白牯念摩訶般若波羅蜜。贄禮拜。便出去。師到廚內打破鍋子。

贊曰。

咄這王老師　　遍地栽荊棘 　牧牯牛東西溪上　　索頭在手未會放收 　斬貓兒上下堂前　　暗地絣繩難分曲直 　亂拋骰子　　臭骨頭十八點喝成 　錯指路頭　　茅鐮子三十錢買得 　不作貴不作賤　　賣渾身誰肯商量 　失卻火失卻牛　　居丈室有何奇特 　被鬼神覷見了　　莊上吃片油糍 　與趙州

【現代漢語翻譯】 現代漢語譯本：

他自己吃了飯。送一份上來。過了一會兒，那個僧人自己也吃了。一下子把家當都打破了，就睡在老師的床上。老師等他不來，就回去了。看見僧人在床上睡覺，老師也就在旁邊睡下。僧人就起身離開了，在老師身後說：『我以前住在庵里的時候，有個很聰明的道人，至今沒有訊息。』 陸亙有一天對老師說：『肇法師（僧肇，東晉時高僧）也很奇怪，能說出「天地與我同根，萬物與我一體」這樣的話。』 老師指著庭前的花說：『大夫，現在的人看見這株花，就像做夢一樣。』陸亙不明白。 老師問一位座主（精通經論的僧人）說：『你能為我講解經書嗎？』 座主說：『我為和尚您講解經書，和尚您為我說禪，這樣才可以。』 老師說：『不能用金彈子去換銀彈子。』 老師上堂說法時說：『各位和尚，王老師我十八歲就能謀生了。現在有能謀生的嗎？出來，我和你商量商量。也必須是住在山裡的人才行。』停頓了很久，看著大家，合掌說：『珍重。沒事各自修行去吧。』 有一天，甘贄行者（在家修行的佛教徒）來供粥，說：『請和尚唸誦經文。』 老師說：『甘贄行者供粥，請大家為貍奴（貓）和白牯（白色母牛）念摩訶般若波羅蜜（偉大的智慧到達彼岸）。』甘贄行者禮拜后就出去了。老師到廚房裡打破了鍋子。 讚： 呵斥這個王老師，遍地栽滿荊棘。 牧童趕著牛在東西溪上，韁繩在手卻不會放開收回。 斬貓兒在上下堂前，暗地裡拉繩子難以分清曲直。 胡亂拋骰子，臭骨頭十八點喝成。 錯誤地指引道路，茅草鐮刀三十錢買得。 不作貴也不作賤，賣掉全身誰肯商量。 失去火也失去牛，住在丈室裡有什麼奇特。 被鬼神看見了，在莊上吃片油糍。 與趙州（趙州禪師）相比。

【English Translation】 English version:

He ate his meal himself. Sent up a portion. After a short while, the monk also ate it himself. He immediately broke all the household items and slept on the master's bed. The master waited for him but he didn't come, so he returned. Seeing the monk sleeping on the bed, the master also lay down beside him. The monk then got up and left, saying behind the master, 'When I used to live in the hermitage, there was a clever Daoist, but there has been no news of him to this day.' One day, Lu Xuan (a government official) said to the master, 'Master Zhao (Sengzhao, a prominent monk in the Eastern Jin Dynasty) is also strange, able to say things like, 'Heaven and earth share the same root with me, and all things are one body with me.' The master pointed to the flowers in the courtyard and said, 'Sir, people today see this flower as if in a dream.' Lu Xuan did not understand. The master asked a lecturer (a monk well-versed in scriptures), 'Can you lecture on the scriptures for me?' The lecturer said, 'It is only possible if I lecture on the scriptures for you, and you speak on Chan (Zen) for me.' The master said, 'You cannot use golden pellets to exchange for silver pellets.' The master, addressing the assembly, said, 'Monks, I, Teacher Wang, was able to make a living at the age of eighteen. Is there anyone here who can make a living now? Come out, and I will discuss it with you. It must be someone who lives in the mountains.' After a long pause, he looked at the assembly, put his palms together, and said, 'Take care. Go and cultivate yourselves.' One day, Upasaka (a lay Buddhist practitioner) Gan Zhi came to offer porridge and said, 'Please, Master, recite the scriptures.' The master said, 'Upasaka Gan Zhi offers porridge, please everyone recite the Maha Prajna Paramita (Great Wisdom Beyond) for the Li Nu (cat) and Bai Gu (white cow).' Gan Zhi bowed and left. The master went to the kitchen and broke the pot. Eulogy: Scolding this Teacher Wang, planting thorns everywhere. The cowherd drives the cow on the east and west streams, the rope in hand but not knowing how to release and retrieve. Chopping the cat in front of the hall, secretly pulling the rope, difficult to distinguish right from wrong. Randomly throwing dice, the stinky bone is drunk for eighteen points. Misleading the way, the grass sickle is bought for thirty coins. Neither making it noble nor making it cheap, selling the whole body, who would be willing to discuss. Losing the fire and losing the cow, what is so special about living in the abbot's room. Being seen by ghosts and gods, eating a piece of fried rice cake in the village. Compared to Zhao Zhou (Zen Master Zhaozhou).

---

相見來　　鎮州出大蘿蔔 　一株花如夢相似　　孰雲天地同根 　十八歲活計做成　　難使兒孫取則 　許陸亙開鐫坐石　　逐惡隨邪 　為甘贄打破粥鍋　　開門放賊 　佛出世亦不去　　聱頭庵主未免狐疑 　飯飽后恣噇眠　　靈利道者不知訊息

將金彈子換銀彈子。長處無多哽。要做阿轆轆善知識。

百丈大智禪師

師嗣馬祖。諱懷海。福州人。姓王氏。師再參祖。侍立次。祖目視繩床角拂子。師曰。即此用。離此用。

祖曰。汝向後開兩片皮。將何為人。師取拂子豎起。

祖曰。即此用。離此用。師掛拂子舊處。祖震威一喝。師便禮拜。

后檀信請于洪州新吳界。住大雄山。居處巖巒險峻。故號百丈。師處之。未期月。參玄之士。四方群集。溈山．黃檗當其首。

一日。師謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃[薜/米]聞。不覺吐舌。

師曰。子已后莫承嗣馬祖去么。

檗云。不然。今日因和尚舉。得見馬祖大機大用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。

師曰。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。檗便禮拜。

師每上堂。有一老人隨眾聽法。一日眾退。唯老人不去。師

【現代漢語翻譯】 現代漢語譯本： 相見時節，如同鎮州出產的大蘿蔔。 一株花的幻象如同夢境一般，誰說天地本是同根同源？（意指萬法歸一） 十八歲時就完成了人生的事業，卻難以給子孫後代留下可供傚法的榜樣。 像許陸亙一樣為坐石刻字銘文，追逐邪惡，隨波逐流。 像甘贄一樣打破煮粥的鍋，打開大門放進盜賊。（比喻自毀根本，引狼入室） 即使佛陀出世也不去理會，聱頭庵主也難免心生狐疑。 吃飽飯後就恣意地呼呼大睡，靈敏的修行者卻不知訊息。

將金彈子換成銀彈子，優點不多，常常哽咽。想要成為阿轆轆（形容轉動不停）一樣的善知識。

百丈大智禪師

禪師是馬祖（Mazu，唐代禪宗大師）的嗣法弟子。名懷海（Huaihai），是福州人，姓王氏。禪師再次參拜馬祖時，侍立在一旁。馬祖用目光看著繩床角的拂子。禪師說：『就是用這個，還是離開這個用？』

馬祖說：『你將來開兩片皮（指開口說法），將用什麼來教化人？』禪師拿起拂子豎起來。

馬祖說：『就是用這個，還是離開這個用？』禪師把拂子掛回原來的地方。馬祖威嚴地大喝一聲，禪師便禮拜。

後來，檀越信士在新吳（Xinwu）的洪州（Hongzhou）境內，請求禪師住在雄偉的大雄山。因為居住的地方巖石山巒險峻，所以號為百丈（Baizhang）。禪師在那裡居住，不到一個月，參禪求玄的人士，從四面八方聚集而來，溈山（Weishan）、黃檗（Huangbo）是其中的佼佼者。

有一天，禪師對眾人說：『佛法不是小事。老僧我過去被馬大師（Mazu）一喝，直震得三日耳聾。』黃檗（Huangbo）聽了，不禁吐了吐舌頭。

禪師說：『你以後莫非要繼承馬祖（Mazu）的衣缽？』

黃檗（Huangbo）說：『不是的。今天因為和尚您提起，才得見馬祖（Mazu）的大機大用。然而即使如此，我還是不識馬祖（Mazu）。如果繼承馬祖（Mazu）的衣缽，以後會斷送我的子孫。』

禪師說：『見解與老師相同，就減少了老師一半的德行；見解超過老師，才堪當傳授。你很有超越老師的見解。』黃檗（Huangbo）便禮拜。

禪師每次升座說法，都有一位老人跟隨大眾聽法。有一天，大眾退去後，只有老人沒有離開。禪師

【English Translation】 English version: When we meet, it's like a large radish from Zhenzhou (Zhenzhou, a place name). The illusion of a flower is like a dream; who says that heaven and earth share the same root? (Referring to the unity of all dharmas) At the age of eighteen, life's work is completed, yet it's difficult to leave a model for future generations to follow. Like Xu Lugeng (Xu Lugeng, a person's name), inscribe words on a sitting stone, pursuing evil and following the crowd. Like Gan Zhi (Gan Zhi, a person's name), break the porridge pot, open the door and let in thieves. (A metaphor for destroying the foundation and inviting trouble). Even if the Buddha appears in the world, one would not care; even the stubborn Abbot of Aotou (Aotou, a place name) cannot help but be suspicious. After a full meal, one sleeps soundly; the clever practitioner knows nothing of the matter.

Exchanging gold pellets for silver pellets, there are not many advantages, and one often chokes. Wanting to become a 'Alu Lu' (onomatopoeia, describing constant movement) like a virtuous friend.

Zen Master Baizhang Dazhi (Baizhang Dazhi, a Zen master's name)

The Zen Master was a Dharma heir of Mazu (Mazu, a Zen master of the Tang Dynasty). His name was Huaihai (Huaihai), and he was from Fuzhou (Fuzhou), with the surname Wang. When the Zen Master visited Mazu (Mazu) again, he stood by his side. Mazu (Mazu) looked at the whisk on the corner of the rope bed. The Zen Master said, 'Is it using this, or using it apart from this?'

Mazu (Mazu) said, 'What will you use to teach people when you open your two pieces of skin (referring to speaking Dharma) in the future?' The Zen Master picked up the whisk and held it up.

Mazu (Mazu) said, 'Is it using this, or using it apart from this?' The Zen Master hung the whisk back in its original place. Mazu (Mazu) gave a stern shout, and the Zen Master bowed.

Later, lay devotees requested that the Zen Master reside in the magnificent Mount Daxiong (Daxiong Mountain) in the Hongzhou (Hongzhou) region of Xinwu (Xinwu). Because the place of residence was steep with rocks and mountains, it was named Baizhang (Baizhang). The Zen Master resided there, and in less than a month, scholars seeking Zen and mystery gathered from all directions, with Weishan (Weishan) and Huangbo (Huangbo) being the best among them.

One day, the Zen Master said to the assembly, 'The Buddha-dharma is not a small matter. This old monk was once shouted at by Master Ma (Mazu), and it made my ears deaf for three days.' Huangbo (Huangbo) listened and couldn't help but stick out his tongue.

The Zen Master said, 'Are you going to inherit Mazu's (Mazu) mantle in the future?'

Huangbo (Huangbo) said, 'No. Today, because you, Venerable, mentioned it, I was able to see Mazu's (Mazu) great function and great use. However, even so, I still do not recognize Mazu (Mazu). If I inherit Mazu's (Mazu) mantle, I will ruin my descendants in the future.'

The Zen Master said, 'If your understanding is the same as your teacher's, you have diminished half of your teacher's virtue; only if your understanding surpasses your teacher's are you worthy of receiving the transmission. You have a very insightful view that surpasses your teacher.' Huangbo (Huangbo) then bowed.

Every time the Zen Master ascended the Dharma seat, there was an old man who followed the assembly to listen to the Dharma. One day, after the assembly had left, only the old man remained. The Zen Master

---

問。汝是何人。

老曰。某非人也。於過去迦葉佛時曾住此山。因學人問。大修行人還落因果也無。某云。不落因果。遂五百生墮野狐身。今請和尚代一轉。貴脫野狐身。

師曰。你問老曰。大修行人還落因果也無。

師曰。不昧因果。

老於言下大悟。作禮曰。某已脫野狐身。住在山後。敢乞依亡僧津送。

師令維那白槌告眾。食後送亡僧。食后。師領眾至山後巖下。以杖挑出一死狐。乃依法火葬。

司馬頭陀自湖南來見師。云。溈山奇絕。可聚千五百眾師曰。老僧欲住。可乎。

陀云。非和尚所住。

師曰。何也。

陀曰。和尚是骨人。彼是肉山。設居之。徒不盈千。

師曰。吾眾中莫有人住得不。

陀曰。待歷觀之。

師令侍者喚第一座來。師曰。此人如何。

陀令謦欬。行數步。曰。此人不可。

又令喚典座來。陀曰。此正是溈山主也。

師是夜召祐入室。囑曰。吾化緣在此。溈山勝境。汝當居之。嗣續吾宗。廣度後學。

時華林聞之。曰。某甲忝居上首。祐公何得住持。

師曰。若能對眾下得一轉語出格。當與住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作什麼。

華曰。不可喚作木揬。

【現代漢語翻譯】 問：你是誰？

老者說：我不是人。過去在迦葉佛（Kasyapa Buddha）時期，我曾住在這座山裡。因為有學人問我：『大修行人還落入因果嗎？』我說：『不落因果。』於是五百世墮入野狐之身。現在請和尚您替我轉一句話，希望能脫離野狐之身。

師父說：你問老者，『大修行人還落入因果嗎？』

師父說：『不昧因果。』

老者在聽了這句話后大悟，作禮說：『我已經脫離野狐之身，住在山後。敢請您按照亡僧的儀式來超度我。』

師父命令維那（Vina，寺院中的一種職務）敲槌告訴大家，午飯後送亡僧。午飯後，師父帶領大家到山後巖石下，用木杖挑出一隻死狐貍，然後依法火葬。

司馬頭陀（Sima Toutuo）從湖南來拜見師父，說：『溈山（Weishan）真是個奇特的地方，可以聚集一千五百人。』師父說：『老僧我想住在這裡，可以嗎？』

頭陀說：『不是和尚您所能住的地方。』

師父問：『為什麼呢？』

頭陀說：『和尚您是骨人，那裡是肉山。即使住在那兒，人數也不會超過一千。』

師父問：『我的弟子中難道沒有人能住得嗎？』

頭陀說：『等我觀察一下。』

師父讓侍者叫來第一座（寺院中的一種職務）。師父問：『這個人怎麼樣？』

頭陀讓他咳嗽幾聲，走了幾步，說：『這個人不行。』

又讓叫來典座（寺院中的一種職務）。頭陀說：『這個人正是溈山的主人。』

師父當晚召見祐（You）進入房間，囑咐說：『我與此地的緣分已盡。溈山是個好地方，你應當住在這裡，繼承我的宗派，廣度後來的學人。』

當時華林（Hualin）聽到這件事，說：『我忝居上首，祐公怎麼能住持呢？』

師父說：『如果能當著大家的面說出一句超出常規的話，就讓你來住持。』隨即指著凈瓶（Jingping，一種水瓶）問道：『不能叫它凈瓶，你叫它什麼？』

華林說：『不可叫作木揬（Mutu）。』

【English Translation】 Question: Who are you?

The old man said: I am not a human. In the past, during the time of Kasyapa Buddha, I lived in this mountain. Because a student asked me: 'Do great cultivators still fall into causality?' I said: 'They do not fall into causality.' Consequently, I was reborn as a wild fox for five hundred lifetimes. Now, I ask the venerable monk to say a word on my behalf, hoping to be liberated from the body of a wild fox.

The Master said: You asked the old man, 'Do great cultivators still fall into causality?'

The Master said: 'Do not be blind to causality.'

Upon hearing these words, the old man attained great enlightenment, made obeisance, and said: 'I have already shed the body of the wild fox and live behind the mountain. I dare to ask you to perform the funeral rites for a deceased monk for me.'

The Master ordered the Vina (a monastic office) to strike the gavel and announce to the assembly that they would send off the deceased monk after the meal. After the meal, the Master led the assembly to the foot of a cliff behind the mountain, used a staff to pull out a dead fox, and then cremated it according to the Dharma.

Sima Toutuo came from Hunan to see the Master and said: 'Weishan (Mount Wei) is truly a remarkable place, capable of gathering fifteen hundred people.' The Master said: 'Is it possible for this old monk to reside here?'

Toutuo said: 'It is not a place for the venerable monk to reside.'

The Master asked: 'Why is that?'

Toutuo said: 'You, venerable monk, are a man of bone, while that is a mountain of flesh. Even if you reside there, the number of people will not exceed one thousand.'

The Master asked: 'Is there no one among my disciples who can reside there?'

Toutuo said: 'Let me observe them.'

The Master asked the attendant to summon the First Seat (a monastic office). The Master asked: 'What about this person?'

Toutuo had him cough a few times and walk a few steps, and said: 'This person is not suitable.'

Then he had the Cook (a monastic office) summoned. Toutuo said: 'This is precisely the master of Weishan.'

That night, the Master summoned You (a disciple's name) into his room and instructed him, saying: 'My karmic affinity here is exhausted. Weishan is a wonderful place. You should reside here, inherit my lineage, and widely guide future students.'

At that time, Hualin (a disciple's name) heard of this and said: 'I hold the position of the First Seat, how can You be the abbot?'

The Master said: 'If you can say a phrase in front of the assembly that is out of the ordinary, then I will let you be the abbot.' Then, pointing to a Jingping (a water bottle), he asked: 'You cannot call it a Jingping, what do you call it?'

Hualin said: 'It cannot be called a Mutu.'

---

師不肯。乃問祐。祐踢倒凈瓶。師笑云。第一座輸卻山子也。祐遂往焉。

師作清規。

贊曰。

出格胚腪　　鈞陶巧匠 　瘦骨棱棱玉削成　　碧眸冏冏星流樣 　脫野狐不昧因果　　知歷代贊幾何罵幾何 　斗水鴨落盡便宜　　走歸家哭一上笑一上 　凈瓶踢倒　　放山子荷钁入千峰 　拂子拈來　　怪馬師平地埋青嶂 　一生鼻頭痛　　刻骨冤不易消融 　三日耳朵聾　　入心毒卒難洗盪 　共遊惡業蛟龍窟　　子黃檗友龐公 　同奪生獰虎兕胎　　兄南泉弟知藏 　清規井井　　深掘陷人坑 　華胄繩繩　　密佈縵天網

䇿奇勛。不減叔孫通與老臊胡。作萬古城池。阿誰近傍。

趙州真際禪師

師嗣南泉。諱從諗。曹州人。姓郝氏。一日。問南泉曰。如何是道。

泉曰。平常心是道。

師曰。還可趣向也無。

曰。擬向即乖。

師曰。不擬。爭知是道。

曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛廓然虛豁。豈可強是非耶。師于言下悟理。

有僧游五臺。問婆子曰。臺山路向甚處去。

婆曰。驀直去。僧便去婆曰。好個師僧。又恁么去。

后僧舉似師。師曰。待我去勘破。

【現代漢語翻譯】 現代漢語譯本 　　溈山靈祐禪師不肯去。於是問仰山慧祐禪師。仰山慧祐禪師踢倒了凈瓶。溈山靈祐禪師笑著說：『第一座（指靈祐自己）輸掉了山子（指溈山）。』於是仰山慧祐禪師就去了。 　　溈山靈祐禪師制定了清規。 　　贊曰： 　　超凡脫俗的資質，如同鈞陶（製陶工匠）般技藝精巧。 　　瘦骨嶙峋，如同玉石雕琢而成，碧綠的眼眸炯炯有神，如同流星劃過。 　　擺脫了野狐禪（指不正確的禪法），不再昧於因果，知道歷代以來，讚揚的有多少，詆譭的又有多少。 　　斗水鴨（比喻見識淺薄的人）落盡了便宜，走回家去，一會兒哭，一會兒笑。 　　凈瓶踢倒，放仰山慧祐禪師荷著鋤頭進入千峰萬壑。 　　拂子拈起，怪馬祖道一禪師平地裡埋下了青色的山峰。 　　一生鼻頭痛，刻骨的冤仇不容易消融。 　　三日耳朵聾，入心的毒素難以洗滌。 　　共同遊歷惡業蛟龍的巢穴，像子路、黃檗希運禪師、龐蘊居士一樣。 　　一同奪取生獰虎兕的胎盤，像南泉普愿禪師、知藏禪師兄弟一樣。 　　清規井然有序，卻也深挖了陷人的坑。 　　華胄（指有才華的人）絡繹不絕，卻也密佈了遮天蔽日的網。 　　所建立的奇功偉勛，不亞於叔孫通和老臊胡（指善於制定禮儀的人）。所建造的萬古城池，又有誰能夠靠近呢？ 　　趙州真際禪師 　　禪師是南泉普愿禪師的法嗣，名從諗（Congshen），曹州（Caozhou）人，姓郝（Hao）氏。有一天，問南泉普愿禪師：『什麼是道？』 　　南泉普愿禪師說：『平常心是道。』 　　趙州禪師說：『還可以趣向嗎？』 　　南泉普愿禪師說：『擬議趣向就乖離了。』 　　趙州禪師說：『不擬議，怎麼知道是道？』 　　南泉普愿禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達無疑之道，猶如太虛空曠虛豁，怎麼可以強加是非呢？』趙州禪師在言下領悟了道理。 　　有僧人游五臺山（Wutai Mountain），問一位老婦人說：『通往臺山（Taishan）的路往哪裡去？』 　　老婦人說：『一直往前走。』僧人便走了。老婦人說：『好一個師僧，又這樣走了。』 　　後來僧人把這件事告訴趙州禪師，趙州禪師說：『待我去勘驗明白。』 English version 　　Weishan Lingyou (Weishan Lingyou) Zen Master was unwilling to go. Then he asked Yangshan Huiyou (Yangshan Huiyou) Zen Master. Yangshan Huiyou Zen Master kicked over the water bottle. Weishan Lingyou Zen Master smiled and said, 'The first seat (referring to Lingyou himself) has lost the mountain (referring to Weishan).' So Yangshan Huiyou Zen Master went. 　　Weishan Lingyou (Weishan Lingyou) Zen Master established the pure rules. 　　Eulogy: 　　Extraordinary talent, like a potter's skillful craftsmanship. 　　Thin bones, as if carved from jade, with bright green eyes like shooting stars. 　　Free from the wild fox Zen (referring to incorrect Zen practice), no longer ignorant of cause and effect, knowing how much praise and how much slander there has been throughout the ages. 　　A dabbling duck (a metaphor for a person with shallow knowledge) loses all advantages, goes home, crying one moment and laughing the next. 　　The water bottle is kicked over, letting Yangshan Huiyou (Yangshan Huiyou) Zen Master carry a hoe into thousands of peaks and valleys. 　　The whisk is picked up, blaming Mazu Daoyi (Mazu Daoyi) Zen Master for burying green peaks on flat ground. 　　A lifetime of nose pain, the deep-seated grievances are not easily resolved. 　　Three days of deafness, the toxins in the heart are difficult to wash away. 　　Together they travel to the lair of evil dragons, like Zilu, Huangbo Xiyun (Huangbo Xiyun) Zen Master, and Layman Pang. 　　Together they seize the placenta of fierce tigers and rhinoceroses, like Nanquan Puyuan (Nanquan Puyuan) Zen Master and Zhi Zang Zen Master, brothers. 　　The pure rules are well-ordered, but they also dig deep pits to trap people. 　　Talented people come in droves, but they also densely spread nets that cover the sky. 　　The extraordinary achievements established are no less than those of Shusun Tong and Lao Saohu (referring to those skilled in establishing rituals). Who can approach the eternal city built? 　　Zhao Zhou Zhenji (Zhao Zhou Zhenji) Zen Master 　　The Zen Master was the Dharma successor of Nanquan Puyuan (Nanquan Puyuan) Zen Master, named Congshen (Congshen), from Caozhou (Caozhou), with the surname Hao (Hao). One day, he asked Nanquan Puyuan (Nanquan Puyuan) Zen Master, 'What is the Dao?' 　　Nanquan Puyuan (Nanquan Puyuan) Zen Master said, 'Ordinary mind is the Dao.' 　　Zhao Zhou (Zhao Zhou) Zen Master said, 'Can it still be directed towards?' 　　Nanquan Puyuan (Nanquan Puyuan) Zen Master said, 'To intend to direct towards is to deviate.' 　　Zhao Zhou (Zhao Zhou) Zen Master said, 'If not intended, how can one know it is the Dao?' 　　Nanquan Puyuan (Nanquan Puyuan) Zen Master said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly understands the Dao without doubt, it is like the vast and empty space, how can one force right and wrong?' Zhao Zhou (Zhao Zhou) Zen Master understood the principle upon hearing these words. 　　A monk was traveling to Wutai Mountain (Wutai Mountain) and asked an old woman, 'Which way leads to Taishan (Taishan)?' 　　The old woman said, 'Go straight ahead.' The monk left. The old woman said, 'What a monk, leaving like that again.' 　　Later, the monk told Zhao Zhou (Zhao Zhou) Zen Master about this, and Zhao Zhou (Zhao Zhou) Zen Master said, 'I will go and investigate it thoroughly.'

【English Translation】 English version Weishan Lingyou (Weishan Lingyou) Zen Master was unwilling to go. Then he asked Yangshan Huiyou (Yangshan Huiyou) Zen Master. Yangshan Huiyou Zen Master kicked over the water bottle. Weishan Lingyou Zen Master smiled and said, 'The first seat (referring to Lingyou himself) has lost the mountain (referring to Weishan).' So Yangshan Huiyou Zen Master went. Weishan Lingyou (Weishan Lingyou) Zen Master established the pure rules. Eulogy: Extraordinary talent, like a potter's skillful craftsmanship. Thin bones, as if carved from jade, with bright green eyes like shooting stars. Free from the 'wild fox' Zen (referring to incorrect Zen practice), no longer ignorant of cause and effect, knowing how much praise and how much slander there has been throughout the ages. A dabbling duck (a metaphor for a person with shallow knowledge) loses all advantages, goes home, crying one moment and laughing the next. The water bottle is kicked over, letting Yangshan Huiyou (Yangshan Huiyou) Zen Master carry a hoe into thousands of peaks and valleys. The whisk is picked up, blaming Mazu Daoyi (Mazu Daoyi) Zen Master for burying green peaks on flat ground. A lifetime of nose pain, the deep-seated grievances are not easily resolved. Three days of deafness, the toxins in the heart are difficult to wash away. Together they travel to the lair of evil dragons, like Zilu, Huangbo Xiyun (Huangbo Xiyun) Zen Master, and Layman Pang. Together they seize the placenta of fierce tigers and rhinoceroses, like Nanquan Puyuan (Nanquan Puyuan) Zen Master and Zhi Zang Zen Master, brothers. The pure rules are well-ordered, but they also dig deep pits to trap people. Talented people come in droves, but they also densely spread nets that cover the sky. The extraordinary achievements established are no less than those of Shusun Tong and Lao Saohu (referring to those skilled in establishing rituals). Who can approach the eternal city built? Zhao Zhou Zhenji (Zhao Zhou Zhenji) Zen Master The Zen Master was the Dharma successor of Nanquan Puyuan (Nanquan Puyuan) Zen Master, named Congshen (Congshen), from Caozhou (Caozhou), with the surname Hao (Hao). One day, he asked Nanquan Puyuan (Nanquan Puyuan) Zen Master, 'What is the Dao?' Nanquan Puyuan (Nanquan Puyuan) Zen Master said, 'Ordinary mind is the Dao.' Zhao Zhou (Zhao Zhou) Zen Master said, 'Can it still be directed towards?' Nanquan Puyuan (Nanquan Puyuan) Zen Master said, 'To intend to direct towards is to deviate.' Zhao Zhou (Zhao Zhou) Zen Master said, 'If not intended, how can one know it is the Dao?' Nanquan Puyuan (Nanquan Puyuan) Zen Master said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly understands the Dao without doubt, it is like the vast and empty space, how can one force right and wrong?' Zhao Zhou (Zhao Zhou) Zen Master understood the principle upon hearing these words. A monk was traveling to Wutai Mountain (Wutai Mountain) and asked an old woman, 'Which way leads to Taishan (Taishan)?' The old woman said, 'Go straight ahead.' The monk left. The old woman said, 'What a monk, leaving like that again.' Later, the monk told Zhao Zhou (Zhao Zhou) Zen Master about this, and Zhao Zhou (Zhao Zhou) Zen Master said, 'I will go and investigate it thoroughly.'

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明日便去。問。臺山路向甚處去。

婆曰。驀直去。師便去。

婆曰。好個師僧。又恁么去。

師歸。謂僧曰。臺山婆子為汝勘破了也。

僧問。久響趙州石橋。到來只見略彴。

師曰。汝只見略彴。不見石橋。

曰。如何是石橋。

師曰。度驢度馬。

一日。真定帥王公攜諸子入院。師坐而問曰。大王會么。

王曰。不會。

師曰。自小持齋身已老。見人無力下禪床。王尤加禮重。

僧問。狗子還有佛性也無師曰。無。

僧云。一切眾生皆有佛性。狗子因甚卻無。

師曰。為伊有業識在。

師到黃檗。檗見來。便閉方丈門。師乃把火於法堂。叫云。救火。救火。

檗開門捉住曰。道。道師曰。賊過後張弓。

到茱萸。執主丈。法堂上從東過西。萸曰。作什麼。

師曰。探水。

萸曰。我者里一滴也無。探個什麼。師以丈倚壁便行。

僧問。如何是祖師西來意。

師曰。庭前柏樹子。

后法眼問覺鐵觜。聞趙州有柏樹子話。是否。

覺曰。先師無此語。莫謗先師好。

僧問雪峰。古澗寒泉時如何。

峰曰。瞪目不見底。

曰。飲者如何。

【現代漢語翻譯】 現代漢語譯本 第二天，（僧人）便要出發。（僧人）問：（前往）臺山的路往哪個方向走？ 老婆子說：『一直往前走。』（僧人）便走了。 老婆子說：『好一個師父，又這樣走了。』 （僧人）回來，對其他僧人說：『臺山的老婆子已經把你勘破了。』 （有）僧人問：『（我）久聞趙州石橋（Zhaozhou Stone Bridge，指趙州禪師的教法），到來只見簡陋的木橋。』 趙州禪師說：『你只看見了簡陋的木橋，沒看見石橋。』 （僧人）問：『如何是石橋？』 趙州禪師說：『（石橋）度驢度馬（比喻普度眾生，不分貴賤）。』 有一天，真定（Zhending，地名）的帥王公（Wang Gong，人名）帶著他的兒子們來到寺院。趙州禪師坐著問：『大王會么？』 王公說：『不會。』 趙州禪師說：『自小持齋身已老，見人無力下禪床（我從小吃齋唸佛，年紀大了，見到人也沒有力氣下禪床了）。』王公更加恭敬。 （有）僧人問：『狗子還有佛性（Buddha-nature，所有眾生皆具的成佛的可能性）嗎？』趙州禪師說：『無。』 （僧人）說：『一切眾生皆有佛性，狗子為什麼卻沒有？』 趙州禪師說：『因為牠有業識（karma-consciousness，由業力產生的意識）在。』 趙州禪師到黃檗（Huangbo，人名，禪師）處，黃檗禪師見他來了，便關上方丈的門。趙州禪師便在法堂放火，叫道：『救火！救火！』 黃檗禪師打開門抓住趙州禪師說：『說！說！』趙州禪師說：『賊過後張弓（比喻事後才採取行動，為時已晚）。』 （趙州禪師）到茱萸（Zhuyu，地名），拿著拄杖，在法堂上從東走到西。茱萸禪師說：『作什麼？』 趙州禪師說：『探水。』 茱萸禪師說：『我這裡一滴也沒有，探個什麼？』趙州禪師把拄杖靠在墻上便走了。 （有）僧人問：『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正目的）？』 趙州禪師說：『庭前柏樹子（the cypress tree in the front yard）。』 後來，法眼禪師（Fayan，人名）問覺鐵觜（Jue Tiezui，人名）：『（我）聽說趙州禪師有柏樹子的話，是真的嗎？』 覺鐵觜說：『先師沒有此語，莫要誹謗先師。』 （有）僧人問雪峰禪師（Xuefeng，人名）：『古澗寒泉時如何（古老山澗中的寒冷泉水是怎樣的）？』 雪峰禪師說：『瞪目不見底（睜大眼睛也看不到底）。』 （僧人）問：『飲者如何（飲用泉水的人又如何）？』

【English Translation】 English version The next day, (the monk) was about to leave. (The monk) asked: 'Which direction is the road to Mount Tai?' (Mount Tai, a famous mountain in China). The old woman said: 'Go straight ahead.' (The monk) then left. The old woman said: 'What a fine monk, leaving like that again.' (The monk) returned and said to the other monks: 'The old woman of Mount Tai has seen through you.' (A) monk asked: 'I have long heard of the Zhaozhou Stone Bridge (referring to Zhaozhou Zen Master's teachings), but all I see is a simple wooden bridge.' Zhaozhou Zen Master said: 'You only see the simple wooden bridge, you don't see the stone bridge.' (The monk) asked: 'What is the stone bridge?' Zhaozhou Zen Master said: '(The stone bridge) carries donkeys and horses (a metaphor for universally saving all beings, regardless of status).' One day, Wang Gong (a person's name), the commander of Zhending (a place name), brought his sons to the monastery. Zhaozhou Zen Master sat and asked: 'Does the Great King understand?' Wang Gong said: 'I do not understand.' Zhaozhou Zen Master said: 'Since childhood, I have observed a vegetarian diet and have grown old; I have no strength to get off the Zen bed when I see people.' Wang Gong became even more respectful. (A) monk asked: 'Does a dog have Buddha-nature (the potential for all beings to achieve Buddhahood)?' Zhaozhou Zen Master said: 'No.' (The monk) said: 'All beings have Buddha-nature, why doesn't a dog have it?' Zhaozhou Zen Master said: 'Because it has karma-consciousness (consciousness produced by karmic forces).' Zhaozhou Zen Master went to Huangbo's (a person's name, a Zen master) place. When Huangbo Zen Master saw him coming, he closed the door to his abbot's room. Zhaozhou Zen Master then set fire to the Dharma hall, shouting: 'Fire! Fire!' Huangbo Zen Master opened the door, grabbed Zhaozhou Zen Master, and said: 'Speak! Speak!' Zhaozhou Zen Master said: 'Drawing the bow after the thief has gone (a metaphor for taking action too late).' (Zhaozhou Zen Master) went to Zhuyu (a place name), holding his staff, walking from east to west in the Dharma hall. Zhuyu Zen Master said: 'What are you doing?' Zhaozhou Zen Master said: 'Sounding for water.' Zhuyu Zen Master said: 'There isn't a drop here, what are you sounding for?' Zhaozhou Zen Master leaned his staff against the wall and left. (A) monk asked: 'What is the Patriarch's intention in coming from the West (Bodhidharma's true purpose in coming to China from the West)?' Zhaozhou Zen Master said: 'The cypress tree in the front yard.' Later, Fayan Zen Master (a person's name) asked Jue Tiezui (a person's name): 'I heard that Zhaozhou Zen Master has the saying about the cypress tree, is it true?' Jue Tiezui said: 'The late master did not have this saying, do not slander the late master.' (A) monk asked Xuefeng Zen Master (a person's name): 'What is the cold spring in the ancient ravine like?' Xuefeng Zen Master said: 'Staring, one cannot see the bottom.' (The monk) asked: 'What about the drinker?'

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曰。不從口入。

師聞曰。不可從鼻孔里入。

僧便問。古澗寒泉時如何。

師曰。苦。

曰。飲者如何。

曰。死。

僧舉似雪峰。峰遙望作禮曰。趙州古佛從此不答話。

嚴陽問。一物不將來時如何。

師曰。放下著。

曰。既是一物不將來。放下個什麼。

曰。放不下。擔取去。嚴有省。

贊曰。

禪在口皮邊　　換盡衲僧眼 　中南泉毒　　太虛寥廓豈強是非 　死雪峰心　　古澗寒泉分明剖判 　見大王不下床接　　表吾宗尊法有人 　勘庵主拽下簾歸　　知王老疑著者漢 　茱萸探水　　靠丈立生根 　黃檗救焚　　開門驚落膽 　狗子無佛性　　露刃劍冷𦦨含霜 　臺山勘破婆　　葛藤樁一刀截斷 　覺鐵觜謂先師無此語　　費口分疏 　嚴尊者問一物不將來　　全肩荷擔

架略彴。非惟度馬度驢。亙百世。援沉迷。使平步摩訶衍岸。

黃檗斷際禪師

師嗣百丈。諱希運。閩人。初游天臺。逢一僧。與之言笑如舊識。熟視之。目光射人。乃偕行。澗水暴漲。植杖而止。其僧牽師同度。師曰。兄自度。

彼即褰衣躡足。履波如地。回顧師曰。渡來。渡來。

師咄曰。者自了漢。吾早知。當

【現代漢語翻譯】 現代漢語譯本 僧人問：『不從口入』是什麼意思？ 趙州禪師聽后說：『也不可從鼻孔里入。』 僧人便問：『古澗寒泉（指寒冷山澗中的泉水）時如何？』 趙州禪師說：『苦。』 僧人問：『飲用這泉水的人會如何？』 趙州禪師說：『死。』 僧人將此事告訴雪峰禪師。雪峰禪師遙望作禮說：『趙州古佛（指趙州禪師）從此不再回答問題了。』 嚴陽尊者問：『一物不將來（指什麼都沒有帶來）時如何？』 趙州禪師說：『放下著。』 嚴陽尊者問：『既然是一物不將來，放下個什麼？』 趙州禪師說：『放不下，就擔著走。』嚴陽尊者因此有所領悟。 讚語說： 禪在口皮邊，換盡衲僧眼 中南泉毒，太虛寥廓豈強是非 死雪峰心，古澗寒泉分明剖判 見大王不下床接，表吾宗尊法有人 勘庵主拽下簾歸，知王老疑著者漢 茱萸探水，靠丈立生根 黃檗救焚，開門驚落膽 狗子無佛性，露刃劍冷𦦨含霜 臺山勘破婆，葛藤樁一刀截斷 覺鐵觜謂先師無此語，費口分疏 嚴尊者問一物不將來，全肩荷擔 架設橋樑，不僅能渡馬渡驢，還能延續百世，援救沉迷之人，使他們能平穩地走上摩訶衍（大乘）的彼岸。 黃檗斷際禪師 趙州禪師是百丈禪師的嗣法弟子。他的名字叫希運，是福建人。他最初遊歷天臺山，遇到一位僧人，與他談笑如同舊識。仔細觀察他，目光銳利逼人。於是兩人一同行走。遇到山澗水暴漲，趙州禪師拄著枴杖停了下來。那位僧人拉著趙州禪師一同渡水。趙州禪師說：『兄自度（你自己渡過去）。』 那僧人便提起衣裳，輕踩水面，像走在平地上一樣。回頭對趙州禪師說：『渡來，渡來（過來，過來）。』 趙州禪師呵斥道：『這個自了漢（自了漢，指只顧自己解脫的人）！我早就知道你會這樣。』

【English Translation】 English version A monk asked: 'What does 'not entering through the mouth' mean?' The Master (Zhao Zhou) heard this and said: 'It also cannot enter through the nostrils.' The monk then asked: 'What about the cold spring in the ancient ravine?' The Master said: 'Bitter.' The monk asked: 'What happens to the one who drinks it?' The Master said: 'Death.' The monk related this to Xuefeng (a Zen master). Xuefeng, looking from afar, made a bow and said: 'From this point on, the ancient Buddha Zhao Zhou (referring to Zhao Zhou himself) will no longer answer questions.' Yan Yang asked: 'What about when not a single thing is brought along?' The Master said: 'Put it down.' Yan Yang asked: 'Since not a single thing is brought along, what is there to put down?' The Master said: 'If you can't put it down, then carry it away.' Yan Yang had an awakening. The verse says: 'Zen is on the tip of the tongue, changing the eyes of all monks.' 'The poison of Nanquan, the vastness of emptiness, why force right and wrong?' 'The dead heart of Xuefeng, the cold spring in the ancient ravine, clearly analyzed.' 'Seeing the great king not getting out of bed to greet, shows that our sect respects the Dharma and has people.' 'Examining the hermitage master pulling down the curtain and returning, knowing that old Wang suspects the addicted Han.' 'Zhu Yu probes the water, relying on the staff to take root.' 'Huangbo saves from the fire, opening the door and startling the courage.' 'The dog has no Buddha-nature, the exposed blade is cold and contains frost.' 'Taishan discerns the old woman, cutting off the wisteria stump with one stroke.' 'Jue Tie Zui said that the former master had no such words, wasting words to explain.' 'Venerable Yan asked about not bringing a single thing, carrying the whole burden on the shoulders.' Building a bridge not only ferries horses and donkeys but also spans a hundred generations, rescuing those who are lost, enabling them to smoothly walk to the shore of the Mahayana (Great Vehicle). Huangbo Duanji (Zen Master) The Master (Zhao Zhou) was a Dharma heir of Baizhang (a Zen master). His name was Xiyun, and he was from Fujian. He first traveled to Tiantai Mountain and met a monk who spoke and laughed with him as if they were old acquaintances. Looking closely at him, his eyes were piercing. So they walked together. Encountering a mountain stream that had flooded, Zhao Zhou stopped, leaning on his staff. The monk pulled Zhao Zhou to cross the water together. Zhao Zhou said: 'Brother, cross over yourself.' The monk then lifted his robe, stepped lightly on the water, as if walking on flat ground. He turned back to Zhao Zhou and said: 'Come over, come over.' Zhao Zhou scolded: 'This self-liberated Han (referring to someone who only cares about their own liberation)! I knew you would do this all along.'

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斫汝脛。

僧嘆曰。真大乘法器。我所不及。言訖不見百丈一日問師。甚處去來。

師曰。大雄山下辨菌子來丈曰。還見大蟲么。師便作虎聲。丈拈斧作斫勢。師打丈一摑。丈吟吟而笑便歸。

上堂曰。大雄山下有一大蟲。汝等諸人也須好看。百丈老漢今日親遭一口。

師在南泉作首座。一日。持缽向南泉位坐。泉入堂見。謂師曰。首座幾時行道。

師曰。威音已前。

泉云。猶是王老師兒孫在。師遂過第二位。

師辭。泉門送。提起師笠曰。長老身材沒量大。笠子太小生。

師曰。雖然。大千世界總在里許。

泉曰。王老師[(口*斬)/耳]。師戴笠便行。

師在鹽官。殿上禮佛次。時唐宣宗為沙彌。問云。不著佛求。不著法求。不著僧求。長老禮拜當何所為。

師曰。不著佛求。不著法求。不著僧求。常禮如是事。

彌曰。用禮奚為。師掌彌。

彌曰。太粗生。

師曰。者里是什麼所在。說粗說細。隨後又掌。

及宗即位。乃封為粗行沙門。裴相國諫之曰。三掌為陛下斷三際。易為斷際。

師曾有六人新到。五人作禮。中有一人提起坐具作一圓相。師曰。我聞有一雙獵犬甚惡。

僧曰。尋羚羊聲來

【現代漢語翻譯】 現代漢語譯本 砍斷你的小腿。 僧人讚嘆道：『真是大乘佛法的法器，我比不上。』說完就不見了。百丈有一天問師父：『從哪裡回來？』 師父說：『從大雄山下采蘑菇回來。』百丈說：『還看見老虎了嗎？』師父便學老虎叫了一聲。百丈拿起斧頭作砍的姿勢。師父打百丈一巴掌。百丈哼哼地笑著就回去了。 師父上堂說法：『大雄山下有一隻老虎，你們各位都要好好地看護。百丈老漢今天親自被咬了一口。』 師父在南泉做首座。有一天，拿著缽到南泉的位置上坐下。南泉進入佛堂看見了，問師父說：『首座什麼時候開始修道的？』 師父說：『在威音王佛（過去佛名）之前。』 南泉說：『還是王老師的子孫。』師父於是走到第二個位置。 師父告辭，南泉送行。提起師父的斗笠說：『長老身材這麼高大，帽子太小了。』 師父說：『雖然如此，整個大千世界都在這裡面。』 南泉說：『王老師，[(口*斬)/耳]（表示不屑或責罵）。』師父戴上斗笠就走了。 師父在鹽官，在大殿上禮佛的時候，當時唐宣宗（唐朝皇帝）還是個沙彌（未受具足戒的出家男子）。他問道：『不執著于佛去求，不執著於法去求，不執著于僧去求，長老禮拜究竟是爲了什麼？』 師父說：『不執著于佛去求，不執著於法去求，不執著于僧去求，經常禮拜的就是這樣的事。』 沙彌說：『禮拜有什麼用？』師父打了他一巴掌。 沙彌說：『太粗魯了。』 師父說：『這裡是什麼地方？說粗魯說細緻。』隨後又打了一巴掌。 等到唐宣宗即位，就封師父為粗行沙門。裴休相國勸諫說：『三巴掌為陛下斷了過去、現在、未來三際。應該改為斷際。』 師父曾經有六個新來的僧人。五個人都行禮，其中有一個人提起坐具作一個圓相。師父說：『我聽說有一雙獵犬非常兇惡。』 僧人說：『循著羚羊的聲音而來。』

【English Translation】 English version Chop off your shin. The monk sighed, 'Truly a vessel of the Great Vehicle Dharma, I am not up to par.' After speaking, he disappeared. One day, Baizhang (name of a Zen master) asked the master, 'Where have you been?' The master said, 'I came from picking mushrooms below Mount Daxiong (Great Hero Mountain).' Baizhang said, 'Did you see a tiger?' The master then made a tiger's roar. Baizhang picked up an axe and made a chopping gesture. The master slapped Baizhang. Baizhang smiled and went back. The master ascended the hall and said, 'There is a tiger below Mount Daxiong. All of you must watch out carefully. Old man Baizhang was bitten by it today.' The master was the head monk at Nanquan (name of a Zen master's temple). One day, he took his bowl and sat in Nanquan's seat. Nanquan entered the hall and saw him, saying to the master, 'When did the head monk begin practicing the Way?' The master said, 'Before Weiyin Buddha (name of a past Buddha).' Nanquan said, 'You are still Wang Laoshi's (Teacher Wang) descendants.' The master then moved to the second seat. The master took his leave, and Nanquan saw him off. He picked up the master's hat and said, 'Elder's figure is so large, but the hat is too small.' The master said, 'Although it is so, the entire great thousand world is inside it.' Nanquan said, 'Wang Laoshi, [(口*斬)/耳] (an expression of disdain or scolding).' The master put on his hat and left. The master was at Yanguan (place name). When he was worshipping the Buddha in the hall, Emperor Xuanzong of Tang (emperor of the Tang Dynasty) was a Shami (novice monk). He asked, 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, what is the elder worshipping?' The master said, 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, I constantly worship such a thing.' The Shami said, 'What is the use of worshipping?' The master slapped the Shami. The Shami said, 'Too rough.' The master said, 'What kind of place is this? Talking about rough or fine.' Then he slapped him again. When Emperor Xuanzong ascended the throne, he named the master 'Rough-Acting Shramana'. Prime Minister Pei Xiu advised him, saying, 'The three slaps cut off the three periods of past, present, and future for Your Majesty. It should be changed to 'Severing the Periods'.' The master once had six new monks arrive. Five of them bowed, and one of them raised his sitting cloth and made a circular gesture. The master said, 'I heard there are a pair of very fierce hunting dogs.' The monk said, 'Following the sound of the antelope.'

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。

師曰。羚羊無聲到你尋。

僧曰。尋羚羊跡來。

師曰。羚羊無跡到你尋。

曰。尋羚羊蹤來。

曰。羚羊無蹤到你尋。

曰。恁么則死羚羊也。師便休去。

明日昇堂。曰。昨日尋羚羊僧出來。僧便出師曰。昨日公案未了。老僧休去。你作么生。僧無語。

師曰。將謂是本色衲子。元來是義學沙門。打出。

示眾云。汝等諸人儘是噇酒糟漢。恁么行腳。何處有今日。還知大唐國里無禪師么。

時有僧出雲。只如諸方匡徒領眾又作么生。

師曰。不道無禪。只是無師。

師俗居貧。母老。聞師住黃檗。特來相見。師不顧。母為飢寒。至大義渡頭。失腳攧死。後果生天。夢師曰。我當時若受汝一粒米。當墮地獄。寧有今日。再拜而去。

師一日捏拳云。天下老和尚總在者里。我若放一線道。從汝七縱八橫。若不放過。不消一捏。

問。不消一捏時如何。

師曰。普。

裴相國捧一尊佛跪前曰。請師安名。

師喚曰。裴休休曰。諾。

師曰。與汝安名竟。

千頃南參師。師曰。未現三界影像時如何。

南曰。即今豈是有耶。

師曰。有無且置。即今如何。

南曰。非古今

【現代漢語翻譯】 現代漢語譯本： 　　師父說：『羚羊無聲無息，讓你去尋找。』 　　僧人說：『我來尋找羚羊的軌跡。』 　　師父說：『羚羊沒有軌跡，讓你去尋找。』 　　僧人說：『我來尋找羚羊的軌跡。』 　　師父說：『羚羊沒有軌跡，讓你去尋找。』 　　僧人說：『既然這樣，那就是隻死羚羊了。』師父便停止了對話。 　　第二天升座說法，師父說：『昨天尋找羚羊的僧人出來。』僧人便出來，師父說：『昨天的公案還沒有了結。我停止追問，你打算怎麼辦？』僧人無話可說。 　　師父說：『我以為你是真正的修行人，原來是隻研究文字的沙門（shā mén，出家男子）。打出去。』 　　師父對大眾開示說：『你們這些人都是吃酒糟的漢子。這樣修行，哪裡有今天？還知道大唐國里沒有禪師嗎？』 　　當時有個僧人出來說：『那麼各處寺院招收徒弟，帶領大眾，又是怎麼回事呢？』 　　師父說：『不是說沒有禪，只是沒有真正的老師。』 　　師父在家時很貧窮，母親年老。聽說師父住在黃檗山（Huáng bò shān），特地來相見。師父不理睬。母親因為飢寒，走到大義渡口，失足跌死。後來昇天，夢中對師父說：『我當時如果接受你一粒米，就會墮入地獄，哪裡有今天？』說完再拜而去。 　　師父有一天捏著拳頭說：『天下的老和尚都在這裡。我如果放開一線，任你七縱八橫。如果不放過，不消一捏。』 　　有人問：『不消一捏時如何？』 　　師父說：『普。』 　　裴相國（Péi xiàng guó）捧著一尊佛像跪在師父面前說：『請師父給佛像安名。』 　　師父叫道：『裴休（Péi xiū）。』裴休回答：『是。』 　　師父說：『給你安名完畢。』 　　千頃南（Qiān qǐng nán）來參拜師父，師父說：『未顯現三界影像時如何？』 　　千頃南說：『現在難道是有嗎？』 　　師父說：『有無暫且不論，現在如何？』 　　千頃南說：『非古今。』

【English Translation】 English version: The Master said, 'The antelope is silent; go and find it.' The monk said, 'I have come to seek the tracks of the antelope.' The Master said, 'The antelope has no tracks; go and find it.' The monk said, 'I have come to seek the traces of the antelope.' The Master said, 'The antelope has no traces; go and find it.' The monk said, 'In that case, it must be a dead antelope.' The Master then ceased speaking. The next day, ascending the platform, the Master said, 'Let the monk who was seeking the antelope yesterday come forward.' The monk came forward, and the Master said, 'Yesterday's case is not yet settled. I will cease questioning; what will you do?' The monk was speechless. The Master said, 'I thought you were a genuine mendicant; it turns out you are merely a scholarly śrāmaṇa (shā mén, novice monk). Drive him out!' The Master addressed the assembly, saying, 'All of you are wine-soaked fellows. Practicing like this, how can you have today? Do you even know that there are no Chan masters in the land of the Great Tang?' At that time, a monk came forward and said, 'What about the various places that gather disciples and lead the assembly; what are they doing?' The Master said, 'It's not that there is no Chan, but that there are no true teachers.' The Master's family was poor. His mother was old. Hearing that the Master was residing at Mount Huangbo (Huáng bò shān), she came specifically to see him. The Master ignored her. Because of hunger and cold, she fell and died at the Dayi Ferry. Later, she was reborn in the heavens and appeared to the Master in a dream, saying, 'If I had accepted even a grain of rice from you at that time, I would have fallen into hell. How could I have today?' After saying this, she bowed again and departed. One day, the Master clenched his fist and said, 'All the old masters in the world are right here. If I release a single thread, I will let you go seven ways horizontally and eight ways vertically. If I don't let go, it won't take even a pinch.' Someone asked, 'What is it when it doesn't take even a pinch?' The Master said, 'Pu.' Chancellor Pei (Péi xiàng guó) held a Buddha statue and knelt before the Master, saying, 'Please give the statue a name.' The Master called out, 'Pei Xiu (Péi xiū).' Pei Xiu replied, 'Yes.' The Master said, 'I have finished giving you a name.' Qianqing Nan (Qiān qǐng nán) came to visit the Master. The Master said, 'What is it like before the images of the Three Realms appear?' Qianqing Nan said, 'Is there such a thing right now?' The Master said, 'Let's put aside existence and non-existence. What is it right now?' Qianqing Nan said, 'Neither ancient nor modern.'

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。

師曰。吾之法眼已在汝躬。

師曰。且當人事。宜不能體會得。但知學言語。向皮袋裡安著。到處稱我會禪。還替得生死么。輕忽老宿。入地獄如箭。

贊曰。

粗行沙門　　略無拘撿 　掌大唐天子　　面似血紅 　打臨濟廝兒　　棒如雨點 　大雄山下突出虎　　未具爪牙 　大義渡頭攧殺娘　　不分恩怨 　在威音已前行道爭坐位　　平地吃交 　聞百丈三日耳聾驚吐舌　　和根翻轉 　羚羊絕軌跡　　軒知獵犬難尋 　澗水漲波濤　　卻被胡僧欺騙 　小笠藏大千世界　　甚處著王老師 　粗拳捏天下師僧　　有時通一絲線 　謂千頃南法眼在汝　　剛要鬼分贓 　與裴相國古佛安名　　白遭渠污染

噇酒糟漢還知大唐國里無禪師么。輕忽老僧。入地獄如箭。

睦州陳尊宿

師諱道蹤。俗姓陳。江南李王之裔。因遊開元寺禮佛。見僧如故。歸白父母。愿求出家。許之。受具。遊方。契旨于黃檗。后為四眾請住觀音寺。常百餘眾。學者咨扣。隨問遽答。詞語峻險。無以嬰其鋒。由是諸方以尊宿稱之。

嘗首座黃檗。時臨濟方入眾。師目為大器。指見檗問佛法大旨。檗三度賜棒。

雲門初參師。師扄門拶折云腳。乃云。秦時𨍏轢鉆。云大悟。仍指見雪

【現代漢語翻譯】 現代漢語譯本： 　　師父說：『我的法眼（Dharma Eye，指對佛法的深刻理解和洞察力）已經在你身上了。』 　　師父說：『且先處理好人世間的事。你們通常不能體會到。只知道學習言語，把這些話語裝在皮囊里，到處宣稱我會禪。這樣能代替了生死嗎？輕視老修行的人，下地獄就像箭一樣快。』 　　讚頌說： 　　行為粗獷的沙門（Shramana，指佛教修行者），幾乎沒有約束。 　　掌握著大唐天子的權柄，面色如同血紅。 　　打臨濟（Linji，禪宗大師）這小子，棒子像雨點一樣。 　　大雄山（Mount Mahavira，通常指寺廟）下突然出現的虎，還沒有長全爪牙。 　　大義渡頭摔死親孃，不分恩情和怨恨。 　　在威音王佛（Buddha Vimalakirti）之前修行爭奪座位，平地上摔跤。 　　聽到百丈（Baizhang，禪宗大師）三日耳聾驚嚇得吐舌頭，連根翻轉。 　　羚羊絕跡的地方，軒（Xuan，此處指經驗豐富的獵人）知道獵犬難以尋覓。 　　澗水漲起波濤，卻被胡僧（指來自西域的僧人）欺騙。 　　小小的斗笠藏著大千世界，哪裡能找到王老師（Teacher Wang，指有經驗的禪師）？ 　　粗大的拳頭捏著天下的師父和僧人，有時也透露出一絲線索。 　　說千頃南（Qianqing Nan，禪師名號）的法眼在你身上，剛想要像鬼一樣分贓。 　　給裴相國（Prime Minister Pei）的古佛（Ancient Buddha）安上名號，白白地遭到他的玷污。 　　喝醉酒的傢伙還知道大唐國里沒有禪師嗎？輕視老修行的人，下地獄就像箭一樣快。 　　睦州陳尊宿（Elder Chen of Muzhou） 　　師父名諱道蹤（Daozong），俗姓陳，是江南李王的後裔。因為遊覽開元寺禮佛，看到僧人如故。回家告訴父母，願意請求出家。父母答應了他。受了具足戒。遊歷四方，在黃檗（Huangbo，禪宗大師）處領悟了宗旨。後來被四眾弟子請到觀音寺居住。常有百餘人。學人請教，師父隨問隨答，言辭峻峭險峻，沒有人能承受他的鋒芒。因此各方都稱他為尊宿。 　　曾經擔任黃檗的首座。當時臨濟剛入僧眾。師父認為他是大器之才，指引他去見黃檗，詢問佛法大旨。黃檗三次賜予棒喝。 　　雲門（Yunmen，禪宗大師）初次參拜師父，師父關上門夾斷了雲門的腳。於是說：『秦時的𨍏轢鉆。』雲門因此大悟。仍然指引他去見雪峰（Xuefeng，禪宗大師）。

【English Translation】 English version: The Master said, 'My Dharma Eye (profound understanding and insight into the Dharma) is already in your body.' The Master said, 'First, you should handle worldly affairs well. Usually, you cannot comprehend it. You only know how to learn words, putting these words in a leather bag, and proclaiming everywhere that you know Chan. Can this replace birth and death? Those who despise old practitioners will fall into hell as quickly as an arrow.' A eulogy says: A rough-mannered Shramana (Buddhist practitioner) has almost no restraints. Holding the power of the Tang Dynasty's emperor, his face is as red as blood. Beating that Linji (Chan master) kid, the blows are like raindrops. A tiger suddenly appearing under Mount Mahavira (usually referring to a temple) has not yet grown its claws and teeth. Killing one's own mother at the Dayi ferry, not distinguishing between kindness and resentment. Competing for seats in practice before Buddha Vimalakirti, falling on flat ground. Hearing Baizhang (Chan master) being deaf for three days and spitting out his tongue in fright, turning over completely. Where the antelope leaves no trace, Xuan (referring to an experienced hunter) knows that hounds cannot find it. The mountain stream rises with waves, but is deceived by a foreign monk (referring to a monk from the Western Regions). A small bamboo hat hides the great thousand worlds; where can Teacher Wang (referring to an experienced Chan master) be found? Rough fists clench all the teachers and monks in the world, sometimes revealing a thread of a clue. Saying that Qianqing Nan's (Chan master's name) Dharma Eye is in you, just wanting to divide the spoils like a ghost. Giving Prime Minister Pei's ancient Buddha a name, only to be defiled by him in vain. Does the drunkard know that there are no Chan masters in the Tang Dynasty? Those who despise old practitioners will fall into hell as quickly as an arrow. Elder Chen of Muzhou The Master's name was Daozong, his secular surname was Chen, and he was a descendant of the Li kings of Jiangnan. Because he visited Kaiyuan Temple to worship the Buddha, he saw the monks as before. He returned home and told his parents that he wished to become a monk. His parents agreed. He received the full precepts. He traveled around and understood the principles at Huangbo's (Chan master's) place. Later, he was invited by the fourfold assembly to reside in Guanyin Temple. There were often more than a hundred people. Students asked for instruction, and the Master answered immediately, his words were sharp and dangerous, and no one could withstand his sharpness. Therefore, all sides called him Elder. He once served as the head seat of Huangbo. At that time, Linji had just entered the sangha. The Master considered him a great talent and directed him to see Huangbo to ask about the great principles of the Dharma. Huangbo gave him three beatings. Yunmen (Chan master) first visited the Master, and the Master closed the door and crushed Yunmen's foot. Then he said, 'The drill of the Qin Dynasty.' Yunmen had a great enlightenment because of this. He still directed him to see Xuefeng (Chan master).

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峰。

師后歸開元。以母老無親。奉居閑房。日織蒲鞋。鬻米供奉。故號陳蒲鞋。巢𡨥至境。師標大履于城門。巢盡力不能舉。嘆曰。睦州有大聖人。舍城而去。遂免擾。

師問座主。講什麼經。

曰。涅槃經。

曰。問一段義。得么。

曰。得。

師以腳踢空中。吹一吹。曰。是什麼義。

曰。經中無此義。

曰。脫空謾語漢。五百力士揭石義。卻道無。

有一秀才訪師。稱會二十四家書。師以拄杖空中點一點。曰。會么。才罔測。

曰。又道會二十四家書。永字八法也不識。

僧參次。師問。汝是新到否。

曰。是。

曰。且放下葛藤。會么。

曰。不會。

曰。擔枷陳狀。自領出去。僧便去。

師曰。來。來。我實問汝甚處來。

曰。江西。

師曰。泐潭和尚在汝背後。怕你亂道。見么。僧無語。

師應機多雲擔板漢。門墻險峻。少有許可。後接陳操尚書一人。

贊曰。

者漢一生擔板　　肯被它人移換 　斷佛祖命脈　　不假鉛刀 　換衲僧眼睛　　只消泥彈 　指臨濟參黃檗　　生蛇入竹筒 　接雲門嗣雪峰　　烏龜生鵠卵 　五百力士揭石義　　將腳尖虛處踢翻 　

【現代漢語翻譯】 現代漢語譯本 師父後來回到開元寺。因為母親年老沒有親人照顧，便在空閑的房間里侍奉母親。他每天編織蒲草鞋，賣掉換米來供養母親，所以被稱為陳蒲鞋。黃巢（Chao，唐末農民起義領袖）的軍隊到達附近，師父在城門上掛了一隻巨大的鞋子。黃巢用盡全力也無法舉起，感嘆道：『睦州（Mu Zhou，地名，今浙江建德一帶）有大聖人。』於是放棄攻城離去，當地因此免受戰亂。

師父問一位座主（Zuo Zhu，寺院中負責講經的僧人）：『你講的是什麼經？』

座主回答：『涅槃經（Nirvana Sutra）。』

師父說：『問你一段經義，可以嗎？』

座主回答：『可以。』

師父用腳在空中踢了一下，然後吹了吹，問道：『這是什麼意思？』

座主回答：『經中沒有這個意思。』

師父說：『真是個只會空談的傢伙！五百力士揭石的典故，你卻說沒有。』

有一位秀才（Xiu Cai，科舉制度中通過縣試的讀書人）拜訪師父，自稱精通二十四家書法。師父用拄杖在空中點了一下，問道：『會嗎？』秀才茫然不知所措。

師父說：『還說精通二十四家書法，連永字八法（Yong Zi Ba Fa，中國書法中「永」字的八種筆畫）都不認識。』

有僧人前來參拜，師父問：『你是新來的嗎？』

僧人回答：『是的。』

師父說：『先放下你的葛藤（Ge Teng，比喻牽纏不清的事物），明白嗎？』

僧人回答：『不明白。』

師父說：『就像揹著枷鎖寫訴狀，自己領出去吧。』僧人便離開了。

師父說：『回來，回來。我實在問你從哪裡來？』

僧人回答：『江西（Jiangxi，省名）。』

師父說：『泐潭和尚（Le Tan，人名，禪宗僧人）在你背後，怕你胡說八道，看見了嗎？』僧人無言以對。

師父隨機應變，常常用『擔板漢』（Dan Ban Han，比喻固執己見的人）來形容人。他的門風嚴峻，很少有人能得到他的認可。後來只接引了陳操（Chen Cao，人名）尚書（Shang Shu，官名）一人。

贊曰： 這個人一生固執己見， 決不肯被他人改變。 斷絕佛祖的命脈， 無需鋒利的刀。 更換衲僧（Na Seng，僧人的別稱）的眼睛， 只需一顆泥丸。 指點臨濟（Lin Ji，人名，禪宗大師）參拜黃檗（Huang Bo，人名，禪宗大師）， 如同將蛇放入竹筒。 接引雲門（Yun Men，人名，禪宗大師）繼承雪峰（Xue Feng，人名，禪宗大師）， 如同烏龜生出天鵝蛋。 五百力士揭石的典故， 被他用腳尖在虛空中踢翻。

【English Translation】 English version Later, the Master returned to Kaiyuan Temple. Because his mother was old and had no relatives to care for her, he served her in a spare room. He wove rush sandals daily, selling them for rice to support his mother, hence the name Chen Pu Xie (Chen Rush Sandals). When Huang Chao's (leader of a peasant uprising in the late Tang Dynasty) army reached the vicinity, the Master hung a giant sandal on the city gate. Huang Chao tried his best but could not lift it, exclaiming, 'Muzhou (a place name, present-day Jiande area of Zhejiang) has a great sage!' He then abandoned the siege and left, thus sparing the area from the ravages of war.

The Master asked a Zuo Zhu (a monk in charge of lecturing on scriptures in a temple), 'What sutra are you lecturing on?'

The Zuo Zhu replied, 'The Nirvana Sutra.'

The Master said, 'May I ask you about a passage of its meaning?'

The Zuo Zhu replied, 'You may.'

The Master kicked in the air and then blew on it, asking, 'What is the meaning of this?'

The Zuo Zhu replied, 'There is no such meaning in the sutra.'

The Master said, 'You are truly a man of empty words! The story of the five hundred strongmen lifting a stone, yet you say it doesn't exist.'

A Xiu Cai (a scholar who passed the county-level imperial examination) visited the Master, claiming to be proficient in the calligraphy of twenty-four masters. The Master tapped in the air with his staff, asking, 'Do you understand?' The Xiu Cai was at a loss.

The Master said, 'You claim to be proficient in the calligraphy of twenty-four masters, yet you don't even recognize the Eight Principles of Yong (the eight basic strokes in Chinese calligraphy, exemplified by the character '永').'

A monk came to pay respects, and the Master asked, 'Are you newly arrived?'

The monk replied, 'Yes.'

The Master said, 'First put down your Ge Teng (a metaphor for entanglements and complications), do you understand?'

The monk replied, 'I do not understand.'

The Master said, 'Like carrying a cangue to write a petition, take yourself out of here.' The monk then left.

The Master said, 'Come back, come back. I truly ask you, where do you come from?'

The monk replied, 'Jiangxi (a province in China).'

The Master said, 'Master Le Tan (a Chan Buddhist monk) is behind you, afraid you will speak nonsense, do you see him?' The monk was speechless.

The Master responded to situations with adaptability, often describing people as 'Dan Ban Han' (literally 'carrying-board man', a metaphor for a stubborn person). His teachings were strict, and few were able to gain his approval. Later, he only accepted Chen Cao (a person's name), a Shang Shu (a high-ranking official title) as a disciple.

Eulogy: This person is stubborn throughout his life, Never willing to be changed by others. Severing the lifeblood of the Buddhas and Patriarchs, Without needing a sharp knife. Replacing the eyes of monks, With just a mud pellet. Guiding Lin Ji (a Chan master) to visit Huang Bo (a Chan master), Like putting a snake into a bamboo tube. Accepting Yun Men (a Chan master) to inherit from Xue Feng (a Chan master), Like a turtle laying a swan's egg. The story of the five hundred strongmen lifting a stone, He kicks it over in the empty space with his toe.

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二十四家破體書　　以主丈空中點看 　叱新到放下江西爛葛藤 　沒巴鼻拋出秦時𨍏轢鉆 　閑房養母　　破蒲鞋能直幾文錢 　古寺藏身　　潑傢俬當甚破漆碗 　當門懸大履　　虛得聖人名 　分座振頹綱　　瞎卻人天眼

氣沖牛斗薄諸方。將死雀就地彈。用盡機關。末後只接得個俗漢。

德山見性禪師

師諱宣鑒。嗣龍潭。簡州人。性周氏。初講金剛經。名冠成都。時稱周金剛。嘗與同學曰。一毛吞海。海性無虧纖芥投針。鋒利不動。學與無學。惟我知焉。

聞南方禪席頗盛。師氣不平。乃曰。出家兒千劫學佛細行。萬劫學佛威儀。不得成佛。南方魔子敢言直指人心。見性成佛。當破其窟宅。滅其種類。以報佛恩。遂負青龍鈔出蜀。至澧陽路上。見一婆子賣餅。因息肩買點心。

婆指擔曰。者是什麼文字。

曰。青龍疏鈔。

曰。講何經。

曰。金剛經。

曰。我有一問。若答得。即與點心。答不得。且別處去。經中道。過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。師無語。

徑往龍潭。曰。久向龍潭。及乎到來。潭又不見。龍又不現。

潭曰。子親到龍潭。師無對。遂止息焉。

一夕。侍立次。潭曰。更

【現代漢語翻譯】 現代漢語譯本： 二十四家破體書，以『主』字和『丈』字在空中點畫（比喻不落俗套，自成一家）。 呵斥新來的人，放下江西的爛葛藤（比喻陳腐的禪法）。 沒有把柄，拋出秦時的鉆子（比喻打破常規，不拘一格）。 閑房養母，破蒲鞋能值幾個錢（比喻不重物質，注重孝道）。 古寺藏身，潑傢俬當什麼破漆碗（比喻看淡身外之物，追求精神解脫）。 當門懸掛大鞋，虛得聖人的名聲（比喻名不副實，徒有虛名）。 分座重振頹廢的綱紀，瞎了人天之眼（比喻矯枉過正，適得其反）。 氣勢沖天，薄視四方。將死的麻雀，就地彈起（比喻不放棄任何機會）。用盡機關，最後只接得一個俗漢（比喻費盡心機，結果卻不盡如人意）。 德山見性禪師（Deshan Jianxing Chanshi） 禪師名諱宣鑒（Xuanjian），是龍潭（Longtan）的嗣法弟子，簡州（Jianzhou）人，俗姓周（Zhou）。最初講解《金剛經》（Jin Gang Jing），名冠成都（Chengdu），當時被稱為周金剛（Zhou Jingang）。曾經對同學說：『一毛吞海，海性無虧；纖芥投針，鋒利不動。學與無學，惟我知焉。』（比喻對佛法的深刻理解和自信） 聽說南方禪宗興盛，禪師心中不平，於是說：『出家之人千劫學佛的細行，萬劫學佛的威儀，尚且不能成佛。南方魔子竟然敢說直指人心，見性成佛。我應當 phá除他們的窟宅，滅絕他們的種類，來報答佛恩。』於是揹負著《青龍疏鈔》（Qinglong Shuchao）離開蜀地。到達澧陽（Liyang）的路上，看見一位老婦人賣餅，於是停下休息，想要買點心。 老婦人指著他的擔子說：『這是什麼文字？』 回答說：『《青龍疏鈔》（Qinglong Shuchao）。』 問：『講的是什麼經？』 回答說：『《金剛經》（Jin Gang Jing）。』 老婦人說：『我有一個問題，如果答得上來，就給你點心。答不上來，就到別處去。經中說，過去心不可得，現在心不可得，未來心不可得。不知道上座要點哪個心？』禪師無話可說。 直接前往龍潭（Longtan），說：『久仰龍潭（Longtan）大名，等到來到這裡，潭又不見，龍也不現。』 龍潭（Longtan）說：『你親自到了龍潭（Longtan）。』禪師無言以對，於是留下來。 一天晚上，侍立在旁。龍潭（Longtan）說：『更

【English Translation】 English version: Twenty-four schools of unorthodox calligraphy, using the characters 『zhu』 (主 - master) and 『zhang』 (丈 - staff) to make strokes in the air (metaphor for being unconventional and establishing one's own style). Scolding newcomers, put down the rotten kudzu vines of Jiangxi (metaphor for outdated Chan practices). Without a handle, throwing out the Qin dynasty awl (metaphor for breaking conventions and being unconventional). Supporting one's mother in a quiet room, how much are broken straw sandals worth? (metaphor for not valuing material possessions, emphasizing filial piety). Hiding in an ancient temple, what is one's entire fortune compared to a broken lacquer bowl? (metaphor for seeing worldly possessions as insignificant, pursuing spiritual liberation). Hanging large shoes at the door, falsely obtaining the name of a sage (metaphor for being unworthy of one's reputation, having a false name). Dividing the seat and reviving the declining principles, blinding the eyes of humans and gods (metaphor for overcorrecting, achieving the opposite effect). The spirit soars to the heavens, looking down on all directions. A dying sparrow, flicked up from the ground (metaphor for not giving up any opportunity). Exhausting all schemes, in the end only receiving a commoner (metaphor for putting in great effort, but the result is not satisfactory). Chan Master Deshan Jianxing (Deshan Jianxing Chanshi) The Chan Master's name was Xuanjian (Xuanjian), a Dharma heir of Longtan (Longtan), from Jianzhou (Jianzhou), with the surname Zhou (Zhou). Initially, he lectured on the Diamond Sutra (Jin Gang Jing), and his name crowned Chengdu (Chengdu). At that time, he was called Zhou Jingang (Zhou Jingang). He once said to his fellow students: 『A single hair swallowing the sea, the sea's nature is not diminished; a tiny awn thrown at a needle, its sharpness is not moved. Whether learned or unlearned, only I know.』 (metaphor for a deep understanding of Buddhism and self-confidence). Hearing that the Chan school in the South was flourishing, the Chan Master felt uneasy and said: 『A monastic spends thousands of kalpas learning the subtle practices of the Buddha, and tens of thousands of kalpas learning the Buddha's dignified conduct, yet still cannot become a Buddha. The demonic children of the South dare to say directly pointing to the human mind, seeing one's nature and becoming a Buddha. I should destroy their dens and exterminate their kind to repay the Buddha's kindness.』 Thereupon, he carried the Qinglong Shuchao (Qinglong Shuchao) and left Shu. On the road to Liyang (Liyang), he saw an old woman selling cakes, so he stopped to rest and wanted to buy some refreshments. The old woman pointed to his load and said: 『What are these writings?』 He replied: 『The Qinglong Shuchao (Qinglong Shuchao).』 She asked: 『What sutra does it explain?』 He replied: 『The Diamond Sutra (Jin Gang Jing).』 The old woman said: 『I have a question. If you can answer it, I will give you refreshments. If you cannot answer it, go elsewhere. The sutra says, the past mind is unattainable, the present mind is unattainable, the future mind is unattainable. I wonder which mind you, venerable monk, want to have a snack with?』 The Chan Master was speechless. He went directly to Longtan (Longtan) and said: 『I have long admired Longtan (Longtan), but now that I have arrived, the pond is not seen, and the dragon is not present.』 Longtan (Longtan) said: 『You have personally arrived at Longtan (Longtan).』 The Chan Master was speechless, so he stayed there. One evening, while standing in attendance, Longtan (Longtan) said: 『More』

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深。何不下去。

珍重便出。卻回。曰。外面黑。潭點紙燭度與。師接得。潭便吹滅。師大悟。便禮拜。

潭曰。子見個什麼。

師曰。從今向去。更不疑天下老和尚舌頭。

至來日。潭升座。謂眾曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他日向孤峰頂上立吾道去在。

師遂將疏鈔堆法堂前。舉火雲。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。於是禮辭。

直抵溈山。挾復子上法堂。從東過西。從西過東。顧視方丈曰。有么。有么。山坐不顧。

師曰。無。無。便出。至門首。乃曰。雖然。也不得草草。遂具威儀。再入相見。才跨門。提起坐具。曰。和尚。山擬取拂子。師便喝。拂袖而出。

至晚。問首座。今日新到在不。

座曰。當時背卻法堂。著草鞋出去也。

山曰。此子已後向孤峰頂上盤結草菴。呵佛罵祖去在。

師一日齋遲。自托缽過堂。時雪峰為典座。曰。鐘未鳴。鼓未響。托缽甚處去。師便歸方丈。

峰舉似巖頭。頭曰。大小德山未會末後句。

師聞。令侍者請巖至。謂曰。汝不肯老僧那。巖密啟其意。

次日上堂。便與尋常不同。巖于僧堂前撫掌曰。且喜堂頭老漢會末

【現代漢語翻譯】 現代漢語譯本： 』深。何不下去。』（潭問） 師父珍重地走了出去，卻又返回，說：『外面一片漆黑。』潭遞給他一支點燃的紙燭。師父接過，潭便吹滅了。師父因此大悟，便禮拜。 潭問：『你見到了什麼？』 師父說：『從今以後，我不再懷疑天下老和尚的舌頭（指他們的教誨）。』 到了第二天，潭升座，對眾人說：『你們當中有個漢子，牙齒像劍樹，口像血盆，一棒打下去也不會回頭。將來會在孤峰頂上弘揚我的道。』 師父於是將疏鈔（經書註解）堆在法堂前，點火說：『窮盡所有的玄妙辯論，就像一根毫毛放在太空中；竭盡世間所有的樞要機巧，就像一滴水滴入巨大的深淵。』說完就焚燒了疏鈔，於是告辭。 直接前往溈山（Weishan），挾著坐墊走上法堂，從東邊走到西邊，又從西邊走到東邊，看著方丈室說：『有嗎？有嗎？』溈山（Weishan）禪師坐在那裡，不理不睬。 師父說：『沒有，沒有。』便走了出去。到了門口，又說：『雖然如此，也不能草率。』於是整理好威儀，再次進去拜見。剛跨進門，提起坐墊，說：『和尚。』溈山（Weishan）禪師想要拿拂塵，師父便大喝一聲，拂袖而去。 到了晚上，溈山（Weishan）禪師問首座：『今天新來的僧人在嗎？』 首座說：『當時背對著法堂，穿著草鞋走了。』 溈山（Weishan）禪師說：『這個僧人以後會在孤峰頂上結廬而居，呵佛罵祖去了。』 師父有一天齋飯遲了，自己托缽去齋堂。當時雪峰（Xuefeng）禪師擔任典座，說：『鐘沒有敲，鼓沒有響，托缽去哪裡？』師父便回到方丈室。 雪峰（Xuefeng）禪師把這件事告訴了巖頭（Yantou）禪師，巖頭（Yantou）禪師說：『德山（Deshan）老漢還沒有領會末後句（最終的真理）。』 師父聽了，讓侍者請巖頭（Yantou）禪師來，對他說：『你不認可老僧嗎？』巖頭（Yantou）禪師私下裡說明了他的意思。 第二天上堂，師父便與平常不同。巖頭（Yantou）禪師在僧堂前拍手說：『可喜可賀，堂頭老漢領會末後句了！』

【English Translation】 English version: 』Deep. Why not go down?』 (Tan asked) The master respectfully went out, but then returned, saying, 『It』s dark outside.』 Tan handed him a lit paper candle. The master took it, and Tan blew it out. The master was greatly enlightened and bowed. Tan asked, 『What did you see?』 The master said, 『From now on, I will no longer doubt the tongues (teachings) of all the old monks in the world.』 The next day, Tan ascended the seat and said to the assembly, 『Among you is a man with teeth like sword trees and a mouth like a blood basin, who will not turn back even if struck with a stick. In the future, he will establish my Way on the solitary peak.』 The master then piled the commentaries (Shuchao) in front of the Dharma hall, lit a fire, and said, 『Exhausting all profound arguments is like placing a hair in the vastness of space; exhausting all the pivotal mechanisms of the world is like dropping a drop of water into a huge ravine.』 Then he burned the commentaries and took his leave. He went directly to Weishan (Weishan), carrying his seat cushion into the Dharma hall, walking from east to west and from west to east, looking at the abbot's room and saying, 『Is there? Is there?』 Zen Master Weishan (Weishan) sat there, ignoring him. The master said, 『No, no.』 Then he went out. At the door, he said, 『Even so, it cannot be done carelessly.』 So he arranged his robes and went in again to pay his respects. Just as he crossed the threshold, he raised his seat cushion and said, 『Venerable Monk.』 Zen Master Weishan (Weishan) was about to take his whisk, but the master shouted and flung his sleeves, leaving. In the evening, Zen Master Weishan (Weishan) asked the head monk, 『Is the newly arrived monk here today?』 The head monk said, 『At that time, he turned his back on the Dharma hall and went out wearing straw sandals.』 Zen Master Weishan (Weishan) said, 『This monk will later build a thatched hut on the solitary peak and scold the Buddhas and revile the Patriarchs.』 One day, the master was late for the meal and went to the dining hall with his alms bowl. At that time, Zen Master Xuefeng (Xuefeng) was in charge of the kitchen and said, 『The bell has not rung, the drum has not sounded, where are you going with your alms bowl?』 The master then returned to his room. Zen Master Xuefeng (Xuefeng) told Zen Master Yantou (Yantou) about this, and Zen Master Yantou (Yantou) said, 『Old man Deshan (Deshan) has not yet understood the final phrase (ultimate truth).』 When the master heard this, he asked the attendant to invite Zen Master Yantou (Yantou) and said to him, 『Do you not approve of this old monk?』 Zen Master Yantou (Yantou) privately explained his meaning. The next day, when the master ascended the hall, he was different from usual. Zen Master Yantou (Yantou) clapped his hands in front of the monks' hall and said, 『Congratulations, the old man in the hall has understood the final phrase!』

---

后句。雖然。也只得三年。后三年果遷化。

示眾曰。汝但無心於事。無事於心。自然虛而靈。空而妙。若毫端許言之本末者。皆為自欺。何故。毫𨤲繫念。三途業因。瞥爾情生。萬劫羈鎖。聖名凡號。總是虛聲。殊相劣形。皆為妄色。汝欲求之。得無累乎。及其厭之。又成大患。終無所益。

雪峰問師。從上宗乘事。某甲還有分也無。

師曰。道甚麼。峰有省。

廓侍者問。從上諸聖向甚處去。

師曰。作么。作么廓曰。來點飛龍馬。跛鱉出頭來。師休去。

來日浴出。廓度湯與師。師撫背云。昨日公案如何。

廓曰。者老漢今日方始瞥地。師休去。

師一日同瓦棺入山斫木。師將一碗水與棺。棺接得便吃。師曰。會么。

棺曰。不會。

師又將一碗水與棺。棺接得又吃。師曰。會么。

棺曰。不會。

師曰。何不成褫取不會底。

棺曰。不會。又成褫個什麼。

師曰。子大似個鐵橛。

師隔江見高亭云。不審。師乃搖扇招之。高亭開悟。便橫趍而去。

師凡住院。拆卻佛殿。獨存法堂而已。

贊曰。

擔鈔走南方　　擔滅諸魔子 　逢臭老婆點出三心 　看小當仁啞無一語 　龍潭吹滅紙燭　　

【現代漢語翻譯】 現代漢語譯本 後來（他預言），雖然如此，但也只能活三年。之後三年果然圓寂了。

師父開示大眾說：『你們只要對事無心，心中無事，自然就會虛靜而靈妙，空寂而玄妙。如果稍微談論事情的本末，都是在自欺欺人。為什麼呢？哪怕是極小的念頭，都是三惡道的業因。稍微產生一點情慾，就會被束縛萬劫。聖人的名號和凡夫的稱謂，都不過是虛幻的聲音。殊異的相貌和低劣的形體，都是虛妄的色相。你們如果想要追求這些，難道不會被牽累嗎？等到厭惡它們的時候，又會成為大的禍患，最終沒有任何益處。』

雪峰（Xuefeng，人名）問師父：『從上古傳承下來的宗門大事，我還有份嗎？』

師父說：『說什麼？』雪峰有所領悟。

廓侍者（Kuo attendant，人名）問：『從上古以來的各位聖賢，都到哪裡去了？』

師父說：『做什麼？做什麼？』廓侍者說：『來點飛龍馬，跛腳的鱉也想出頭。』師父讓他休息去。

第二天沐浴后，廓侍者端來熱水給師父。師父拍著背說：『昨天的公案怎麼樣了？』

廓侍者說：『這個老漢今天才剛剛明白。』師父讓他休息去。

師父有一天和瓦棺（Waguan，人名）一起進山砍柴。師父拿一碗水給瓦棺，瓦棺接過來就喝了。師父問：『會了嗎？』

瓦棺說：『不會。』

師父又拿一碗水給瓦棺，瓦棺接過來又喝了。師父問：『會了嗎？』

瓦棺說：『不會。』

師父說：『為什麼不把這個「不會」的東西脫掉呢？』

瓦棺說：『不會，又要脫掉什麼呢？』

師父說：『你太像一個鐵橛子了。』

師父隔著江看見高亭（Gaoting，地名）的云，說：『不清楚。』師父於是搖著扇子招他。高亭開悟，便橫著跑開了。

師父凡是住持寺院，就拆掉佛殿，只留下法堂。

贊曰：

挑著錢鈔走南方，消滅了諸多的魔子。 遇到臭老婆，點出了三心二意。 看小當仁，啞口無言。 龍潭吹滅了紙燭。

【English Translation】 English version Later, (he predicted) although it is so, he would only live for three years. Afterwards, he indeed passed away after three years.

The master instructed the assembly, saying: 'You only need to be without mind towards things, and without things in your mind, and naturally you will be empty and spiritual, void and wondrous. If you speak even a little about the beginning and end of things, you are only deceiving yourself. Why? Even the slightest thought is the karmic cause of the three evil paths. The slightest arising of desire will bind you for countless eons. The names of saints and the titles of ordinary people are all just illusory sounds. Different appearances and inferior forms are all false appearances. If you seek these, won't you be burdened? When you become disgusted with them, it will become a great disaster, ultimately without any benefit.'

Xuefeng (Xuefeng, a name) asked the master: 'Regarding the great matter of the ancestral school transmitted from ancient times, do I have a share in it?'

The master said: 'What are you saying?' Xuefeng had some understanding.

Attendant Kuo (Kuo attendant, a name) asked: 'Where have all the sages from ancient times gone?'

The master said: 'What are you doing? What are you doing?' Attendant Kuo said: 'Come to light the flying dragon horse, even a lame turtle wants to stick its head out.' The master told him to rest.

The next day, after bathing, Attendant Kuo brought hot water to the master. The master patted his back and said: 'How was yesterday's public case?'

Attendant Kuo said: 'This old man has only just understood today.' The master told him to rest.

One day, the master went into the mountains to chop wood with Waguan (Waguan, a name). The master gave Waguan a bowl of water, and Waguan took it and drank it. The master asked: 'Do you understand?'

Waguan said: 'I don't understand.'

The master gave Waguan another bowl of water, and Waguan took it and drank it again. The master asked: 'Do you understand?'

Waguan said: 'I don't understand.'

The master said: 'Why don't you strip away this thing that 'doesn't understand'?'

Waguan said: 'I don't understand, what is there to strip away?'

The master said: 'You are too much like an iron stake.'

The master saw the clouds over Gaoting (Gaoting, a place name) across the river and said: 'Unclear.' The master then waved his fan to beckon him. Gaoting became enlightened and ran away horizontally.

Whenever the master resided in a monastery, he would tear down the Buddha hall and only keep the Dharma hall.

Eulogy:

Carrying money south, eliminating many demons. Meeting a smelly old woman, pointing out the three minds. Seeing Little Dangren, speechless. Longtan blew out the paper candle.

---

破蕩家財 　德嶠盤結草菴　　呵罵佛祖 　到溈山揹著草鞋出　　活弄目前機 　問巖頭不肯老僧那　　會得末後句 　虛而靈空而妙　　逢人拋擲爛泥團 　毛吞海芥投針　　對眾拗折金剛杵 　鱉鼻蛇毒因宗乘車入心 　飛龍馬驟向作么中馳步 　斫木要瓦棺成褫便休 　搖扇喜高亭橫趍而去

誠所謂拆佛殿。咬豬狗。不近人情底老尊慈。想不是花錦地。戀繁華。央庠底座主。

巖頭奯禪師

師諱全奯。嗣德山。泉州人。姓柯氏。一日參山。方跨門。便問。是凡是聖。山便喝。師禮拜。

有僧舉似洞山。山曰。若不是奯公。大難承當。

師曰。洞山老人不識好惡。錯下名言。我當時一手抬一手搦。

一日。與雪峰．欽山聚話次。見一碗水。欽曰。水清月現。

峰曰。水清月不現。師踢而去。

師與雪峰同辭德山。山問。甚處去。

師曰。暫離和尚去。

山曰。子他後作么生。

師曰。不忘和尚。

曰。子憑何有此說。

師曰。豈不聞。智與師齊。減師半德。智過於師。方堪傳授。

曰。如是。如是。善自護持。

師在鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰。阿誰。

曰。要過那邊去。師乃舞棹迎之。

一日。因婆子抱一子來。乃曰。呈橈舞棹即不問。且道婆子手中兒甚處得來。師便打。

婆曰。婆生七子。六個不遇知音。只者一個。也不消得。便拋向水中。

師后庵于洞庭臥龍山。徒侶臻集。僧問。無師還有出身處也無師曰。聲前古毳爛。

上堂云。吾嘗究涅槃經七八年。于中有一兩段義。似衲僧說話。又云。休。休。

時有僧出作禮云。請和尚為眾舉。

師遂云。吾教意如∴字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點開諸菩薩頂門。此是經中第一段義。吾教意如摩醯首羅擘開面門。豎亞一隻眼。此是第二段義。吾教意如涂毒鼓。擊一聲。遠近聞者俱喪。此是第三段義。

時小嚴上座問。如何是涂毒鼓。

師以兩手按膝。亞身曰。韓信臨朝底。嚴無對。

羅山謁石霜。問。去住不寧時如何。

霜曰。直須盡卻。

山不愜意。乃參師。問同前語。曰。從他去住。管他作么。遂服膺。

一日。又問曰。和尚豈不是三十年前在洞山而不肯洞山。

曰。是。

又曰。和尚豈不是嗣德山而不肯德山。

曰。是。

曰。不

【現代漢語翻譯】 現代漢語譯本：

（僧）說：『我要到那邊去。』 師父就搖著船槳去迎接他。 　　一天，有個老婦抱著一個孩子來，（師父）就說：『你劃船搖槳的事情我不問，只說這老婦手中的孩子是從哪裡來的？』 師父就打了他。 　　老婦說：『我生了七個孩子，六個都沒遇到知音，只有這一個，也不值得要。』 就把他扔到水裡。 　　師父後來在洞庭湖的臥龍山結廬而居，門徒聚集。有個僧人問：『沒有老師，還有出身的地方嗎？』 師父說：『在聲音出現之前，古老的毳毛就已經腐爛了。』 　　（師父）上堂說法時說：『我曾經研究《涅槃經》（Nirvana Sutra）七八年，其中有一兩段義理，像是衲僧（指僧人）說的話。』 又說：『休，休。』 　　當時有個僧人出來行禮說：『請和尚為大眾舉出（經中的義理）。』 　　師父於是說：『我的教義就像∴字的三點。第一點向東方點下去，點開諸位菩薩（Bodhisattva）的眼睛。第二點向西方點下去，點諸位菩薩的命根。第三點向上方點下去，點開諸位菩薩的頂門。這是經中的第一段義理。我的教義就像摩醯首羅（Maheśvara，濕婆神）劈開面門，豎起一隻眼睛。這是第二段義理。我的教義就像涂毒鼓，擊打一聲，遠近聽到的人都喪命。這是第三段義理。』 　　當時小嚴上座問：『什麼是涂毒鼓？』 　　師父用兩手按著膝蓋，彎著身子說：『韓信（Han Xin，漢朝名將）臨朝的時候。』 小嚴沒有回答。 　　羅山（Luoshan）拜訪石霜（Shishuang），問：『去住不安寧的時候該怎麼辦？』 　　石霜說：『必須完全捨棄。』 　　羅山不滿意，於是參拜師父，問了同樣的問題。師父說：『隨他去住，管他做什麼。』 於是羅山心悅誠服。 　　一天，（羅山）又問：『和尚您豈不是三十年前在洞山（Dongshan）而不肯認可洞山？』 　　（師父）說：『是。』 　　又問：『和尚您豈不是繼承了德山（Deshan）的衣缽而不肯認可德山？』 　　（師父）說：『是。』 　　（羅山）問：『不……』 English version:

(The monk) said, 'I want to go over there.' The master then rowed the boat to meet him. 　　One day, an old woman came holding a child, and (the master) said, 'I won't ask about your rowing and paddling, but where did the child in the old woman's hand come from?' The master then struck him. 　　The old woman said, 'I gave birth to seven children, six of whom did not meet a kindred spirit. Only this one is not worth keeping.' Then she threw him into the water. 　　Later, the master built a hermitage on Wolong Mountain (Crouching Dragon Mountain) in Dongting Lake (Lake Dongting), and disciples gathered. A monk asked, 'Without a teacher, is there still a place of origin?' The master said, 'Before the sound arises, the ancient down has already rotted.' 　　(The master) said during an Dharma talk: 'I have studied the Nirvana Sutra (Nirvana Sutra) for seven or eight years, and there are one or two passages in it that sound like the words of a monastic (referring to monks).' He also said, 'Stop, stop.' 　　At that time, a monk came out, bowed, and said, 'Please, Master, cite (the meaning in the sutra) for the assembly.' 　　The master then said, 'My teaching is like the three dots of the ∴ character. The first dot goes down towards the east, opening the eyes of all Bodhisattvas (Bodhisattva). The second dot goes down towards the west, touching the life-root of all Bodhisattvas. The third dot goes down towards the top, opening the crown of the head of all Bodhisattvas. This is the first meaning in the sutra. My teaching is like Maheśvara (Maheśvara, Shiva) splitting open his face and raising one eye. This is the second meaning. My teaching is like a drum coated with poison; one strike, and all who hear it near and far will die.' 　　At that time, Senior Seat Xiaoyan asked, 'What is a drum coated with poison?' 　　The master pressed his knees with both hands, leaned forward, and said, 'When Han Xin (Han Xin, a famous general of the Han Dynasty) faced the court.' Xiaoyan had no reply. 　　Luoshan (Luoshan) visited Shishuang (Shishuang) and asked, 'What should I do when going and staying are not peaceful?' 　　Shishuang said, 'You must completely abandon them.' 　　Luoshan was not satisfied, so he visited the master and asked the same question. The master said, 'Let him go and stay, what do you care?' Thereupon, Luoshan was convinced. 　　One day, (Luoshan) asked again, 'Isn't it true that you, Master, were at Dongshan (Dongshan) thirty years ago but refused to acknowledge Dongshan?' 　　(The master) said, 'Yes.' 　　He also asked, 'Isn't it true that you, Master, inherited Deshan's (Deshan) mantle but refused to acknowledge Deshan?' 　　(The master) said, 'Yes.' 　　(Luoshan) asked, 'Isn't...'

【English Translation】 English translation line 1 English translation line 2

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肯德山則不問。只如洞山有何虧缺。

師良久曰。洞山好佛。只是無光。山禮拜。

師問僧。甚處來。

曰。西京來。

師曰。黃巢過後。還收得劍么。

曰。收得。

師近前引頸云。㘞。

僧曰。師頭落也。師呵呵大笑僧後到雪峰。峰問。甚處來。

曰。巖頭來。

曰。巖頭有何言句。僧舉前話。峰打三十棒趁出。

僧問。如何是道。

曰。破草鞋拋向湖邊著。

僧問。古帆未掛時如何。

曰。小魚吞大魚。

曰。掛后如何。

曰。後園驢吃草。

瑞巖問。如何是本常理。

師云。動也。

曰。動時如何。

曰。不是本常理。巖沉思師曰。肯則未脫根塵。不肯則永沉生死。巖于言下頓悟。

后凡有問佛．問法．問禪．問道。皆作噓聲。

一日。謂眾曰。老漢去時。大叫一聲了去。

一日。賊大至。責以無供饋。遂剚刀焉。師神色自若。大叫一聲而終。聞數十里。唐光啟三年四月八也。

贊曰。

智過師　　誰信你 　遭一喝大難承當　　用一噓全沒巴鼻 　橫點頭三十載　　謂洞山佛無光 　撾涂毒一兩聲　　聽韓信臨朝底 　舞棹洞庭湖畔　　引臭老婆拋

【現代漢語翻譯】 現代漢語譯本 肯德山（Kende Mountain）沒有提問。只是問巖頭（Yantou）說，洞山（Dongshan）有什麼欠缺？ 巖頭（Yantou）沉默良久說：『洞山（Dongshan）喜歡佛，只是沒有光芒。』 肯德山（Kende Mountain）聽后禮拜。 巖頭（Yantou）問僧人：『從哪裡來？』 僧人說：『從西京（Xijing）來。』 巖頭（Yantou）說：『黃巢（Huang Chao）過後，還收得劍嗎？』 僧人說：『收得了。』 巖頭（Yantou）走上前去，伸長脖子說：『㘞。』 僧人說：『師父的頭掉了。』 巖頭（Yantou）聽后呵呵大笑。僧人後來到了雪峰（Xuefeng），雪峰（Xuefeng）問：『從哪裡來？』 僧人說：『從巖頭（Yantou）來。』 雪峰（Xuefeng）說：『巖頭（Yantou）有什麼言語？』 僧人舉了之前的話。雪峰（Xuefeng）打了僧人三十棒，把他趕了出去。 僧人問：『如何是道？』 巖頭（Yantou）說：『破草鞋拋向湖邊著。』 僧人問：『古帆未掛時如何？』 巖頭（Yantou）說：『小魚吞大魚。』 僧人問：『掛后如何？』 巖頭（Yantou）說：『後園驢吃草。』 瑞巖（Ruiyan）問：『如何是本常理？』 巖頭（Yantou）說：『動也。』 瑞巖（Ruiyan）問：『動時如何？』 巖頭（Yantou）說：『不是本常理。』 瑞巖（Ruiyan）沉思。巖頭（Yantou）說：『肯則未脫根塵，不肯則永沉生死。』 瑞巖（Ruiyan）在言下頓悟。 後來凡是有人問佛、問法、問禪、問道，巖頭（Yantou）都作噓聲。 一日，巖頭（Yantou）對眾人說：『老漢去時，大叫一聲了去。』 一日，強盜大批到來，責備巖頭（Yantou）沒有供奉，於是用刀刺他。巖頭（Yantou）神色自若，大叫一聲而終。聲音傳聞數十里。那是唐光啟三年四月八日。 贊曰： 智過師，誰信你 遭一喝大難承當，用一噓全沒巴鼻 橫點頭三十載，謂洞山（Dongshan）佛無光 撾涂毒一兩聲，聽韓信（Han Xin）臨朝底 舞棹洞庭湖畔，引臭老婆拋

【English Translation】 English version Kende Mountain didn't ask. He just asked Yantou (Rock Head), 'What does Dongshan (Cave Mountain) lack?' Yantou (Rock Head) paused for a long time and said, 'Dongshan (Cave Mountain) likes Buddha, but he has no light.' Kende Mountain (Kende Mountain) bowed after hearing this. Yantou (Rock Head) asked a monk, 'Where do you come from?' The monk said, 'From Xijing (West Capital).' Yantou (Rock Head) said, 'After Huang Chao (Yellow Nest), did you recover the sword?' The monk said, 'I recovered it.' Yantou (Rock Head) stepped forward, stretched his neck, and said, '㘞.' The monk said, 'Master's head has fallen off.' Yantou (Rock Head) laughed heartily. The monk later arrived at Xuefeng (Snow Peak), and Xuefeng (Snow Peak) asked, 'Where do you come from?' The monk said, 'From Yantou (Rock Head).' Xuefeng (Snow Peak) said, 'What words does Yantou (Rock Head) have?' The monk repeated the previous conversation. Xuefeng (Snow Peak) struck the monk thirty times and drove him out. The monk asked, 'What is the Dao?' Yantou (Rock Head) said, 'Throw the broken straw sandals towards the lakeside.' The monk asked, 'What is it like when the ancient sail is not hoisted?' Yantou (Rock Head) said, 'Small fish swallow big fish.' The monk asked, 'What is it like after it is hoisted?' Yantou (Rock Head) said, 'The donkey in the back garden eats grass.' Ruiyan (Auspicious Cliff) asked, 'What is the fundamental constant principle?' Yantou (Rock Head) said, 'Movement.' Ruiyan (Auspicious Cliff) asked, 'What is it like when it moves?' Yantou (Rock Head) said, 'It is not the fundamental constant principle.' Ruiyan (Auspicious Cliff) pondered. Yantou (Rock Head) said, 'If you affirm, you have not escaped the root dust; if you deny, you will sink into birth and death forever.' Ruiyan (Auspicious Cliff) had a sudden enlightenment upon hearing these words. Later, whenever someone asked about the Buddha, the Dharma, Chan, or the Dao, Yantou (Rock Head) would make a hissing sound. One day, Yantou (Rock Head) said to the assembly, 'When this old man departs, he will let out a loud cry and then leave.' One day, a large group of robbers arrived and blamed Yantou (Rock Head) for not providing offerings, so they stabbed him with a knife. Yantou (Rock Head) remained calm and composed, let out a loud cry, and died. The sound was heard for dozens of miles. That was on the eighth day of the fourth month of the third year of Guangqi in the Tang Dynasty. Eulogy: Master of wisdom, who believes you? Bearing a shout is difficult, a hiss is completely pointless Nodding horizontally for thirty years, saying Dongshan (Cave Mountain) Buddha has no light Striking the poisoned drum once or twice, listening to Han Xin (Han Xin) facing the court Dancing the oar on the shore of Dongting Lake, leading the stinking old woman to throw

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卻兒 　阻雪鰲山店頭　　呵魔頭僧去打睡 　聲前古毳爛　　謾當機籌 　後園驢吃草　　是何宗旨 　劍從收后嬰鋒去　　錯付者僧頭 　鐘未鳴時托缽回　　密啟先師意 　問大道端倪處　　急須飏下草鞋 　與同行共話間　　可惜踢翻碗水 　謂羅山從他去住　　未有不寧時 　肯瑞巖未脫根塵　　不是本常理

生平脫灑。視生死如遊戲園林。末後大叫一聲。聞數十里。

雪峰真覺禪師

師諱義存。泉州曾氏子。出嶺。首謁鹽官。三到投子。九上洞山。因緣不契。后參德山。遂悟于言下。

師辭洞山。山問。子向甚麼處去。

師云。歸嶺去。

山云。當時從甚路出。

師云。飛猿嶺出。

山云。今從甚路去。

師云。飛猿嶺去。

山云。有一人不從飛猿嶺去。子還識么。

師云。不識。

山云。為甚麼不識。

師云。他無面目。

山云。子既不識。爭知無面目。師無對。

師同巖頭到澧州鰲山店。阻雪。頭唯打睡。師一向坐禪。一日。喚巖曰。師兄。起來。

巖曰。作么。

師曰。今生不著便。共文邃個漢行腳。到處被佗帶累。師兄如今又只管打睡。

巖喝云。噇眠去。每日恰似七村裡土

【現代漢語翻譯】 現代漢語譯本 偈語： 在阻雪的鰲山店裡，呵斥那些只知道睡覺的和尚。 古老的毛織品在聲音之前就已經腐爛，白白浪費了當下的機會。 後園的驢子吃草，這又是什麼宗旨呢？ 劍從收回之後，要去除鋒芒，不要錯付給那些和尚。 鐘聲未響的時候，就托缽回來，秘密地領悟先師的意圖。 詢問大道的端倪之處，必須趕緊放下草鞋。 與同行的人共同談話時，可惜踢翻了碗里的水。 說羅山隨他去住，沒有安寧的時候。 肯定瑞巖沒有脫離根塵，這不是本來的常理。

一生灑脫，視生死如遊戲園林。臨終時大叫一聲，數十里外都能聽到。

雪峰真覺禪師（Xuefeng Zhenjue Chanshi）：

禪師名諱義存（Yicun），是泉州曾氏的兒子。離開家鄉后，先拜訪鹽官（Yanguan），三次到投子（Touzi），九次上洞山（Dongshan），但因緣不合。後來參拜德山（Deshan），終於在言語之下開悟。

禪師向洞山（Dongshan）辭行，洞山（Dongshan）問：『你打算到哪裡去？』

禪師說：『回嶺南去。』

洞山（Dongshan）問：『當初從哪條路出來的？』

禪師說：『從飛猿嶺（Feiyuan Ling）出來的。』

洞山（Dongshan）問：『現在從哪條路回去？』

禪師說：『從飛猿嶺（Feiyuan Ling）回去。』

洞山（Dongshan）問：『有一個人不從飛猿嶺（Feiyuan Ling）走，你認識他嗎？』

禪師說：『不認識。』

洞山（Dongshan）問：『為什麼不認識？』

禪師說：『他沒有面目。』

洞山（Dongshan）問：『你既然不認識，怎麼知道他沒有面目？』禪師無言以對。

禪師和巖頭（Yantou）一起到澧州（Lizhou）鰲山店（Aoshan Dian），被雪阻擋。巖頭（Yantou）只是睡覺，禪師一直坐禪。一天，禪師叫巖頭（Yantou）說：『師兄，起來。』

巖頭（Yantou）問：『幹什麼？』

禪師說：『今生沒有著落，和文邃（Wen Sui）這個傢伙一起行腳，到處被他連累。師兄現在又只管睡覺。』

巖頭（Yantou）呵斥道：『吃你的睡去！每天就像七個村子裡的土人一樣。』

【English Translation】 English version Verse: In Aoshan Store (Aoshan Dian) blocked by snow, scold those monks who only know how to sleep. The old woolen fabric has rotted before the sound, wasting the opportunity at hand. The donkey in the back garden eats grass, what is the purpose of this? After the sword is sheathed, its sharpness should be removed, do not entrust it to those monks. Returning with the alms bowl before the bell rings, secretly comprehending the intention of the former master. Inquiring about the beginning and end of the Great Path, one must quickly put down the straw sandals. When talking with fellow practitioners, it is a pity to spill the water in the bowl. Saying that Luoshan (Luoshan) goes to live with him, there is no time of peace. Affirming that Ruiyan (Ruiyan) has not escaped the root dust, this is not the original constant principle.

Living a free and unrestrained life, regarding life and death as a game in the garden. At the end, he shouted loudly, which could be heard dozens of miles away.

Zen Master Xuefeng Zhenjue (Xuefeng Zhenjue Chanshi):

The Zen Master's name was Yicun (Yicun), the son of the Zeng family of Quanzhou. After leaving his hometown, he first visited Yanguan (Yanguan), went to Touzi (Touzi) three times, and went to Dongshan (Dongshan) nine times, but the conditions were not right. Later, he visited Deshan (Deshan), and finally became enlightened under his words.

The Zen Master bid farewell to Dongshan (Dongshan). Dongshan (Dongshan) asked: 'Where are you going?'

The Zen Master said: 'Returning to Lingnan.'

Dongshan (Dongshan) asked: 'Which road did you come out of in the beginning?'

The Zen Master said: 'I came out of Feiyuan Ridge (Feiyuan Ling).'

Dongshan (Dongshan) asked: 'Which road are you going back on now?'

The Zen Master said: 'Returning from Feiyuan Ridge (Feiyuan Ling).'

Dongshan (Dongshan) asked: 'Is there someone who does not go from Feiyuan Ridge (Feiyuan Ling), do you know him?'

The Zen Master said: 'I don't know him.'

Dongshan (Dongshan) asked: 'Why don't you know him?'

The Zen Master said: 'He has no face.'

Dongshan (Dongshan) asked: 'Since you don't know him, how do you know he has no face?' The Zen Master was speechless.

The Zen Master and Yantou (Yantou) went to Aoshan Store (Aoshan Dian) in Lizhou (Lizhou) and were blocked by snow. Yantou (Yantou) just slept, and the Zen Master always meditated. One day, the Zen Master called Yantou (Yantou) and said: 'Brother, get up.'

Yantou (Yantou) asked: 'What?'

The Zen Master said: 'This life has no direction, and I travel with this fellow Wen Sui (Wen Sui), and I am implicated by him everywhere. Brother, now you only care about sleeping.'

Yantou (Yantou) scolded: 'Go to sleep! Every day you are like a native from seven villages.'

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地。他時後日魔魅人家男女去在。

師點胸云。某甲這裡未穩在。

巖曰。將謂你他後向孤峰頂上盤結草菴。呵佛罵祖去在。猶作者個語話。

師曰。我實未穩在。

巖曰。若實如此。據汝見處。一一通來。是處與你證明。不是處與你刬卻。

師曰。我初到鹽官。聞舉色空義。得個入處。

巖曰。此去三十年。切忌舉著。

師曰。又因洞山過水悟道頌。有個省處。

巖曰。若恁么。自救也不了師云。某甲因問德山。從上宗乘中事。學人還有分也無。山打一棒。云。道甚麼。我當下如桶底脫相似。

被巖頭震威一喝。云。豈不聞道。從門入者。不是家珍。

師曰。如何即是。

巖曰。他后若欲播揚大教。須一一從自己胸襟流出。將來與我蓋天蓋地去。

師于言下大悟。連聲叫曰。師兄。今日始是鰲山成道。

師行腳時。參烏石觀。才敲門。觀問。誰。

曰。鳳凰兒。

曰。來作么。

曰。來㗖老觀觀便開門搊住曰。道。道。師擬議。觀托開。閉卻門。

師住院后。示眾曰。我當時若入得老觀門。你者一隊噇酒糟漢向甚處摸索。

上堂。南山有一條鱉鼻蛇。汝等諸人切須好看。

時長慶出雲。今

【現代漢語翻譯】 現代漢語譯本： 地。他日後，魔魅人家男女會去那裡。

溈山靈佑禪師點著自己的胸口說：『我這裡還沒有穩妥。』

巖頭全豁禪師說：『我還以為你以後會到孤峰頂上結廬而居，呵佛罵祖呢。竟然還說這樣的話。』

溈山靈佑禪師說：『我確實還沒有穩妥。』

巖頭全豁禪師說：『如果真是這樣，根據你的見解，一一說來。對的地方我為你證明，不對的地方我為你剷除。』

溈山靈佑禪師說：『我最初到鹽官（地名），聽聞關於色空（佛教術語，指物質現象和空性的道理）的義理，得到一個入門之處。』

巖頭全豁禪師說：『從今往後三十年，切記不要提起它。』

溈山靈佑禪師說：『我又因為洞山（人名）過水悟道頌，有個領悟之處。』

巖頭全豁禪師說：『如果這樣，自救都還不夠。』 溈山靈佑禪師說：『我曾經問德山（人名），關於從上宗乘（佛教禪宗的傳承）中的事，學人還有沒有份。德山打了我一棒，說：『道甚麼？』我當下就像桶底脫落一樣。』

被巖頭全豁禪師震懾性地大喝一聲，說：『難道沒聽過嗎？從門進入的，不是家珍。』

溈山靈佑禪師說：『如何才是？』

巖頭全豁禪師說：『以後如果想要傳播大教，必須一一從自己胸襟中流出，將來與我蓋天蓋地而去。』

溈山靈佑禪師在言下大悟，連聲叫道：『師兄，今天才算是鰲山（地名）成道。』

溈山靈佑禪師行腳時，參訪烏石觀（地名）。剛敲門，烏石觀的人問：『誰？』

溈山靈佑禪師說：『鳳凰兒。』

烏石觀的人問：『來做什麼？』

溈山靈佑禪師說：『來㗖老觀。』烏石觀的人便開門抓住他說：『道！道！』溈山靈佑禪師猶豫不決，烏石觀的人推開他，關上了門。

溈山靈佑禪師住持寺院后，對大眾開示說：『我當時如果能入得了老觀的門，你們這一隊吃酒糟的漢子向哪裡摸索？』

上堂說法，說：『南山（地名）有一條鱉鼻蛇，你們這些人一定要好好看。』

當時長慶（人名）出來說：『如今』

【English Translation】 English version: Land. In the future, the demonic people, men and women, will go there.

Venerable Weishan Lingyou pointed to his chest and said, 'I am not yet stable here.'

Yantou Quanhuo said, 'I thought you would later build a thatched hut on the peak of a solitary mountain, scolding the Buddha and cursing the patriarchs. You are still saying such things.'

Venerable Weishan Lingyou said, 'I am indeed not yet stable.'

Yantou Quanhuo said, 'If that is really the case, according to your understanding, tell me one by one. I will certify the correct parts for you, and eliminate the incorrect parts for you.'

Venerable Weishan Lingyou said, 'When I first arrived at Yanguan (place name), I heard about the meaning of 'form and emptiness' (Buddhist term, referring to the principle of material phenomena and emptiness), and gained an entry point.'

Yantou Quanhuo said, 'In the next thirty years, be sure not to mention it.'

Venerable Weishan Lingyou said, 'I also had an understanding because of Dongshan's (person's name) enlightenment poem about crossing the water.'

Yantou Quanhuo said, 'If that's the case, you won't even be able to save yourself.' Venerable Weishan Lingyou said, 'I once asked Deshan (person's name) about the matters of the ancestral tradition (the lineage of Zen Buddhism), whether students have a share in it. Deshan struck me with a stick and said, 'What are you saying?' I immediately felt like the bottom of a bucket had fallen out.'

Yantou Quanhuo gave a thunderous shout, saying, 'Haven't you heard? What enters through the gate is not a family treasure.'

Venerable Weishan Lingyou said, 'What is it then?'

Yantou Quanhuo said, 'If you want to propagate the great teaching in the future, it must flow out from your own heart and mind, and go with me to cover the sky and the earth.'

Venerable Weishan Lingyou had a great enlightenment upon hearing this, and shouted repeatedly, 'Brother, today is the first day of enlightenment on Aoshan (place name).'

When Venerable Weishan Lingyou was traveling, he visited Wushi Monastery (place name). As soon as he knocked on the door, the person from Wushi Monastery asked, 'Who is it?'

Venerable Weishan Lingyou said, 'A phoenix child.'

The person from Wushi Monastery asked, 'What are you here for?'

Venerable Weishan Lingyou said, 'To 㗖 the old monastery.' The person from Wushi Monastery opened the door, grabbed him, and said, 'Speak! Speak!' Venerable Weishan Lingyou hesitated, and the person from Wushi Monastery pushed him away and closed the door.

After Venerable Weishan Lingyou became the abbot of the monastery, he instructed the assembly, 'If I had been able to enter the door of the old monastery at that time, where would you drunken fellows be groping?'

Ascending the Dharma hall, he said, 'There is a soft-shelled turtle-nosed snake on Nanshan (place name). All of you must watch it carefully.'

At that time, Changqing (person's name) came out and said, 'Now'

---

日堂中大有人喪身失命。雲門以拄杖攛向面前。作怕勢。

僧舉似玄沙。沙云。須是棱兄始得。然雖如是。我即不然。

僧云。和尚作么生。

沙云。用南山作么。

上堂。盡大地撮來如粟米粒大。拋向面前。漆桶不會。打鼓普請看。

玄沙一日謂師曰。某甲如今大用去。和尚作么生。師將三個木毬一時輥出。沙作斫碑勢。

師曰。你親在靈山。方得如此。

沙曰。也是自家事。

閩帥施銀交床。僧問。和尚受大王如此供養。將何報答。

師以手托地曰。輕打我。

師象骨巖接人。后欲往松山建寺安眾。問大師借庵基。尼不肯。因與坐禪。約曰。未滿七日出定者輸。尼至六日開眼。師遂奪其基建寺。

師親書碑于磨院。云。山前竟日無狼虎。磨下終年絕雀兒。至今虎雀絕無。

贊曰。

得處頗辛勤　　用時無巧妙 　入飛猿嶺不識一人 　生蠱毒鄉寧無少過 　焦磚打著連底凍　　就德山點發不假多談 　赤眼撞著火柴頭　　與巖頭同行只消一個 　鰲山店頭成道　　半夜發狂 　像骨巖下跺跟　　全身放倒 　圓木毬輥出　　玄沙火急作牌 　鱉鼻蛇攛來　　雲門郎忙打草 　開門輕擬議　　被老觀搊住非鳳凰兒 　打鼓普請看　

【現代漢語翻譯】 現代漢語譯本：

日堂之中，大有人喪身失命。雲門禪師用拄杖指向面前，做出害怕的樣子。 有僧人將此事告訴玄沙禪師。玄沙禪師說：『必須是棱兄（指雲門）才能這樣。』雖然如此，我卻不會這樣做。 僧人問：『和尚您會怎麼做呢？』 玄沙禪師說：『用南山（比喻現成的東西）做什麼？』 上堂說法時，玄沙禪師說：『將整個大地撮起來，像粟米粒那麼大，拋向你們面前。如果你們這些漆桶（比喻不開悟的人）不會，就打鼓召集大家來看。』 玄沙禪師有一天對師父（雲門）說：『我如今要大用了，和尚您會怎麼做？』師父將三個木球一下子滾出來。玄沙禪師做出要砍碑的姿勢。 師父說：『你親自在靈山（釋迦牟尼說法的地方），才能這樣。』 玄沙禪師說：『這也是我自己的事。』 閩地的長官施捨銀交床。有僧人問：『和尚您接受大王如此供養，將用什麼來報答呢？』 師父用手托著地，說：『輕輕地打我。』 雲門禪師在象骨巖接引學人。後來想要去松山建造寺廟安置僧眾，向大師借庵基。尼姑不肯。於是和她一起坐禪，約定說：『未滿七日出定的人算輸。』尼姑到第六天睜開眼睛。雲門禪師於是奪取了她的庵基建造寺廟。 雲門禪師親自在磨院寫碑文，說：『山前整天沒有狼虎，磨下終年沒有雀兒。』至今狼虎和雀兒都沒有。 贊曰： 得道之處頗為辛勤，運用之時沒有巧妙。 進入飛猿嶺不認識一個人。 生存在蠱毒鄉難道沒有過錯？ 焦磚打著連底凍，就德山（指德山宣鑒禪師）點撥啓發，不需要多談。 赤眼撞著火柴頭，與巖頭（指巖頭全豁禪師）同行只需要一個。 鰲山店頭成道，半夜發狂。 象骨巖下跺腳，全身放倒。 圓木球滾出，玄沙火急作牌。 鱉鼻蛇竄來，雲門郎忙打草。 開門輕易議論，被老觀抓住，不是鳳凰兒。 打鼓召集大家來看。

【English Translation】 English version:

In the Dharma hall, many people lose their lives and bodies. Yunmen (Ummon, a Zen master) pointed his staff at the front, making a gesture of fear. A monk told Xuansha (Hsuan-sha, a Zen master) about this. Xuansha said, 'It must be Brother Leng (referring to Yunmen) who can do this.' Even so, I would not do it. The monk asked, 'What would you do, Master?' Xuansha said, 'What's the use of Nanshan (referring to ready-made things)?' When giving a Dharma talk, Xuansha said, 'Gather the entire earth into a grain of millet and throw it in front of you. If you lacquer buckets (referring to unenlightened people) don't understand, beat the drum and summon everyone to see.' One day, Xuansha said to his master (Yunmen), 'I am now going to make great use of it, what would you do, Master?' The master rolled out three wooden balls at once. Xuansha made a gesture of chopping a monument. The master said, 'Only if you are personally at Ling Mountain (where Shakyamuni Buddha preached) can you do this.' Xuansha said, 'This is also my own business.' The governor of Min offered a silver folding bed. A monk asked, 'Master, you receive such offerings from the great king, how will you repay him?' The master supported the ground with his hand and said, 'Gently beat me.' Yunmen received students at Elephant Bone Rock. Later, wanting to build a temple on Pine Mountain to settle the Sangha, he asked the great master (a nun) to borrow the hermitage base. The nun refused. So he sat in meditation with her, agreeing that 'whoever comes out of Samadhi before seven days loses.' The nun opened her eyes on the sixth day. Yunmen then seized her hermitage base and built a temple. Yunmen personally wrote an inscription on the millstone courtyard, saying, 'There are no wolves or tigers in front of the mountain all day long, and there are no sparrows under the mill all year round.' To this day, there are no wolves, tigers, or sparrows. Eulogy: The place of attainment is quite laborious, and there is no skill in its use. Entering Flying Monkey Ridge, one does not recognize a single person. Living in the land of poisonous insects, how can there be no faults? Striking frozen ground with a burnt brick, enlightenment from Deshan (Tokusan Senkan, a Zen master) requires no further discussion. A red eye meets a match head, only one is needed to walk with Yantou (Ganto Zenkatsu, a Zen master). Attaining enlightenment at Aoshan Store, going mad in the middle of the night. Stomping feet under Elephant Bone Rock, collapsing the whole body. Rolling out wooden balls, Xuansha urgently makes a tablet. A turtle-nosed snake darts out, Yunmen hurriedly beats the grass. Lightly discussing opening the door, being grabbed by the old master, not a phoenix child. Beating the drum and summoning everyone to see.

---

盡大地撮來如粟粒大 　千七百人善知識　　盡從杓頭上舀來 　五六十里雪峰山　　只向蒲團頭奪了 　松山小塔卵石子　　亂疊幾層 　古澗寒泉牛蹄渦　　能深多少 　山前竟日無狼子　　且聽老僧行 　磨下終年絕雀兒　　不愁齋米耗

一生受大王供養。何以報恩。

手托地疾呼。輕打我輕打我。

五家正宗贊卷第一 卍新續藏第 78 冊 No. 1554 五家正宗贊

五家正宗贊卷第二

臨濟宗

臨濟慧照禪師

師諱義玄。曹州邢氏子。初在黃檗隨眾參侍。時堂中第一座勉令問話。因上方丈問。如何是佛法的的大意。黃檗打。如是三問三遭打。遂告辭座曰。承激勸問話。唯蒙和尚賜棒。且往諸方去。

座曰。汝須辭和尚始得。座卻往堂頭。告曰。問話僧雖後生。甚是如法。若來辭。方便接取。

來日上辭。檗令往高安參大愚。師到大愚。愚問。甚處來。

曰。黃檗來。

曰。黃檗有何言教。

曰。某甲三度問佛法的的大意。三度被打。未審有什麼過。

曰。黃檗恁么老婆。為汝得徹困。更來者里問有過無過師云。元來黃檗佛法無多子。

愚把住曰。者尿床鬼子。適來問有過無過。而今卻道黃檗佛法無多

【現代漢語翻譯】 現代漢語譯本 將整個大地縮小到像小米粒一樣大 一千七百位善知識（kalyāṇa-mitra，指引人向善的良師益友） 全部從勺子里舀出來 五六十里的雪峰山（Xuefeng Mountain，山名） 只是在蒲團（pu團，坐禪用的墊子）頭上奪取 松山（Song Mountain，山名）小塔的卵石子 胡亂堆疊了幾層 古老山澗寒冷的泉水，牛蹄留下的水渦 能有多深呢？ 山前整天沒有狼 且聽老僧走過 石磨下終年沒有麻雀 不愁僧人的齋飯米被耗費

一生受到大王的供養。要如何報答恩情？

用手托著地大聲疾呼：『輕點打我，輕點打我。』

《五家正宗贊》卷第一

《五家正宗贊》卷第二

臨濟宗（Linji school，禪宗五家之一）

臨濟慧照禪師（Linji Yixuan，人名）

禪師名諱義玄（Yixuan），是曹州（Caozhou，地名）邢氏之子。最初在黃檗（Huangbo，人名）處隨眾參學。當時堂中第一座勸勉他去問話。於是禪師便到方丈室請問：『如何是佛法的大意？』黃檗便打。這樣問了三次，被打三次。於是禪師告辭第一座說：『承蒙您激勵我問話，卻只得到和尚的棍棒。我打算到其他地方去。』

第一座說：『你必須先向和尚告辭才行。』第一座便去告訴堂頭和尚說：『那個問話的僧人雖然年輕，但問的問題很如法。如果他來告辭，請您方便接引他。』

第二天，禪師去告辭。黃檗讓他去高安（Gaoan，地名）參訪大愚（Dayu，人名）。禪師到了大愚那裡，大愚問：『從哪裡來？』

禪師說：『從黃檗來。』

大愚問：『黃檗有什麼言語教誨？』

禪師說：『我三次問佛法的大意，三次被打。不知道有什麼過錯。』

大愚說：『黃檗真是老婆心切，為你費盡心思。你還跑到這裡來問有沒有過錯！』禪師說：『原來黃檗的佛法也沒什麼了不起的。』

大愚一把抓住禪師說：『你這個尿床鬼子！剛才還問有沒有過錯，現在卻說黃檗的佛法沒什麼了不起！』

【English Translation】 English version The entire great earth is shrunk to the size of a millet grain. Seventeen hundred good advisors (kalyāṇa-mitra, virtuous and knowledgeable friends or teachers who guide one towards goodness) Are all scooped up from the ladle's head. The Snow Peak Mountain (Xuefeng Mountain, a mountain name) of fifty or sixty li Is only seized at the head of the meditation cushion (pu團, a cushion used for meditation). The pebbles of the small pagoda on Pine Mountain (Song Mountain, a mountain name) Are randomly stacked in several layers. The cold spring in the ancient ravine, the water eddy left by a cow's hoof How deep can it be? In front of the mountain, there are no wolves all day long Just listen to the old monk walking by. Under the millstone, there are no sparrows all year round No need to worry about the monks' vegetarian rice being consumed.

My whole life I have received offerings from the great king. How shall I repay this kindness?

Supporting the ground with his hand, he cried out loudly: 'Hit me lightly, hit me lightly!'

Verses in Praise of the Orthodox Lineage of the Five Houses, Volume 1

Verses in Praise of the Orthodox Lineage of the Five Houses, Volume 2

The Linji School (Linji school, one of the five houses of Chan Buddhism)

Chan Master Linji Yixuan (Linji Yixuan, a person's name)

The Master's name was Yixuan, son of the Xing family of Caozhou (Caozhou, a place name). Initially, he attended Huangbo's (Huangbo, a person's name) assembly as a student. At that time, the head seat in the hall encouraged him to ask questions. Thereupon, the Master went to the abbot's room and asked: 'What is the great meaning of the Buddha-dharma?' Huangbo struck him. He asked three times and was struck three times. Consequently, the Master bid farewell to the head seat, saying: 'I am grateful for your encouragement to ask questions, but I only received the abbot's staff. I intend to go to other places.'

The head seat said: 'You must first bid farewell to the abbot.' The head seat then went to tell the head monk, saying: 'Although that questioning monk is young, his questions are very much in accordance with the Dharma. If he comes to bid farewell, please receive him with expediency.'

The next day, the Master went to bid farewell. Huangbo instructed him to visit Dayu (Dayu, a person's name) in Gaoan (Gaoan, a place name). When the Master arrived at Dayu's place, Dayu asked: 'Where do you come from?'

The Master said: 'From Huangbo.'

Dayu asked: 'What teachings does Huangbo have?'

The Master said: 'I asked about the great meaning of the Buddha-dharma three times, and I was struck three times. I do not know what fault I have committed.'

Dayu said: 'Huangbo is so kind-hearted, exhausting himself for your sake. And you still come here to ask whether you have committed a fault!' The Master said: 'So Huangbo's Buddha-dharma is nothing much.'

Dayu grabbed the Master and said: 'You bed-wetting ghost! Just now you asked whether you had committed a fault, and now you say that Huangbo's Buddha-dharma is nothing much!'

---

子。汝見個什麼道理便恁么道。

師于愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。

師回。檗見。便問。來來去去。有甚了期。

師曰。只為老婆心切。

檗曰。大愚饒舌。待見。痛與一頓。

師曰。說什麼待見。即今便打。

檗曰。者風顛漢卻來者里捋虎鬚。師便喝。檗令參堂去。

徑山五百眾。每日行道念觀音。無一人蔘請。山作書與檗。具言其事。檗令師去。師到徑山。裝腰直上法堂。山才舉頭。師便喝。山擬開口。師拂袖便行。尋有僧問山。適來者僧有甚言句便喝和尚。

山云。者僧從黃檗來。你要知。自去問他。是時五百眾太半分散。

洛浦為侍者。不契。辭去。師后云。可中有個赤梢鯉。搖頭擺尾向南方去。不知淹殺誰家齏甕里。

師臨終時云。吾滅后。汝等勿得滅吾正法眼藏。

三聖曰。爭敢滅和尚正法眼藏。

師曰。向後忽有人問。汝向伊道什麼。聖便喝。

師曰。誰知吾正法眼藏曏者瞎驢邊滅。

贊曰。

廣廈梁　　清廟器 　刮霜面　　冷𦦨逼人 　伏獸威　　腥風捲地 　見睦州始學跳籬驀墻 　掌黃檗便解攙行奪市 　報冤六十棒　　向大愚肋下筑拳 　喝散五百僧　　使徑山胸中短氣

【現代漢語翻譯】 現代漢語譯本 師父問道：『你見到什麼道理，就這麼說？』 師父在愚和尚的肋下打了三拳。愚和尚打開身子說：『你師父是黃檗（Huangbo），不關我的事。』 師父回去后，黃檗（Huangbo）見到他，便問：『來來去去，有什麼了結的時候？』 師父說：『只因爲老婆心切。』 黃檗（Huangbo）說：『大愚（Dayu）多嘴，等我見到他，要狠狠地打他一頓。』 師父說：『說什麼等見到，現在就打。』 黃檗（Huangbo）說：『這個瘋癲漢竟然在這裡捋虎鬚。』師父便大喝一聲。黃檗（Huangbo）讓他去參堂。 徑山（Jingshan）有五百僧眾，每天行道念觀音（Guanyin），沒有一個人前來參問請益。徑山（Jingshan）寫信給黃檗（Huangbo），詳細說了這件事。黃檗（Huangbo）讓師父去。師父到了徑山（Jingshan），整理好衣物直接走上法堂。徑山（Jingshan）剛一抬頭，師父便大喝一聲。徑山（Jingshan）想要開口說話，師父拂袖便走。不久，有個僧人問徑山（Jingshan）：『剛才那個僧人說了什麼話，就喝斥和尚您？』 徑山（Jingshan）說：『這個僧人從黃檗（Huangbo）那裡來。你如果想知道，自己去問他。』當時，五百僧眾大半都離開了。 洛浦（Luopu）做侍者，不合師父的心意，辭別離去。師父後來評論說：『可惜有個赤梢鯉魚，搖頭擺尾向南方去了，不知道要淹死誰家的鹹菜罈子里。』 師父臨終時說：『我圓寂后，你們不要滅了我的正法眼藏（zhengfayancang）。』 三聖（Sansheng）說：『怎麼敢滅和尚您的正法眼藏（zhengfayancang）呢？』 師父說：『以後如果有人問，你們對他說什麼？』三聖（Sansheng）便大喝一聲。 師父說：『誰知道我的正法眼藏（zhengfayancang）要在這個瞎驢邊上滅了。』 讚語說： 廣廈之梁，清廟之器。 刮霜之面，冷峻逼人。 伏獸之威，腥風捲地。 見睦州（Muzhou）才開始學跳籬笆和翻墻。 掌黃檗（Huangbo）便懂得攔路搶劫。 報冤六十棒，向大愚（Dayu）肋下筑拳。 喝散五百僧，使徑山（Jingshan）胸中短氣。

【English Translation】 English version The master asked: 'What principle did you see that made you say that?' The master struck Yu (Yu, a monk's name) three times under his ribs. Yu (Yu) opened up and said: 'Your master is Huangbo (Huangbo, a Zen master), it's none of my business.' The master returned. Huangbo (Huangbo) saw him and asked: 'Coming and going, when will there be an end?' The master said: 'Just because of an old woman's eagerness.' Huangbo (Huangbo) said: 'Dayu (Dayu, a monk's name) is garrulous. When I see him, I will give him a good beating.' The master said: 'What are you talking about waiting to see? I'll hit you right now.' Huangbo (Huangbo) said: 'This crazy fellow actually comes here to stroke the tiger's whiskers!' The master then shouted. Huangbo (Huangbo) ordered him to go to the meditation hall. At Jingshan (Jingshan, a mountain and monastery), five hundred monks practiced daily, chanting Guanyin (Guanyin, the Bodhisattva of Compassion), but no one came to inquire or seek instruction. Jingshan (Jingshan) wrote a letter to Huangbo (Huangbo), detailing the matter. Huangbo (Huangbo) sent the master to go. When the master arrived at Jingshan (Jingshan), he straightened his robes and went straight to the Dharma hall. As soon as Jingshan (Jingshan) raised his head, the master shouted. As Jingshan (Jingshan) was about to speak, the master flicked his sleeves and left. Soon after, a monk asked Jingshan (Jingshan): 'What words did that monk say that made him shout at you, the abbot?' Jingshan (Jingshan) said: 'That monk came from Huangbo (Huangbo). If you want to know, go ask him yourself.' At that time, more than half of the five hundred monks dispersed. Luopu (Luopu, a monk's name) served as an attendant but did not suit the master's liking and resigned. The master later commented: 'It's a pity that a red-tailed carp wagged its head and tail and went south, not knowing whose pickle jar it will drown in.' When the master was dying, he said: 'After my death, you must not extinguish my Zhengfayancang (zhengfayancang, the Eye-Treasury of the True Dharma).' Sansheng (Sansheng, a monk's name) said: 'How dare we extinguish your Zhengfayancang (zhengfayancang), Master?' The master said: 'If someone asks you later, what will you say to them?' Sansheng (Sansheng) then shouted. The master said: 'Who knew that my Zhengfayancang (zhengfayancang) would be extinguished by this blind donkey!' Eulogy: The beam of a grand mansion, the vessel of a pure temple. A face like scraped frost, cold and stern, pressing upon people. The might of a crouching beast, a bloody wind sweeping the ground. Only after seeing Muzhou (Muzhou, a Zen master) did he begin to learn to jump fences and climb walls. Grasping Huangbo (Huangbo), he understood how to obstruct the road and seize the market. Avenging the sixty blows, striking fists under Dayu's (Dayu) ribs. Shouting and scattering five hundred monks, causing Jingshan (Jingshan) to feel short of breath.

---

展三玄戈甲　　遍地髑髏寒 　示四種科揀　　平地波濤起 　炎天飛雪雹　　單明向上機籌 　赤腳驟冰棱　　自是一般標緻 　惜正法眼藏　　滅向三聖瞎驢邊 　知赤梢鯉魚　　淹殺誰家齏甕里 　贊之者拔舌泥犁 　毀之者洋銅沸屎

遣風餘烈。繼百世猶有存焉。求鸞膠續絃。則遠之遠矣。

興化獎禪師

師諱存獎。魏州人。初見臨濟。濟令師為侍者。濟問新到。甚處來。

曰。鑾城。

曰。有事相借問。得么。

曰。新戒不會曰。打破大唐國。覓個不會人難得。參堂去。

師問。適來新到是成褫伊那。

濟曰。我誰管你成褫不成褫。

師曰。和尚即解將死雀就地彈。不解將一轉語蓋覆卻。

濟曰。你又作么生。

師曰。請和尚作新到。

濟遂曰。新戒不會。

師曰。卻是老僧罪過。

濟曰。你語藏鋒。師擬議。濟便打。

至晚。濟又曰。我今日問新到。是將死雀就地彈。就窠里打。及你出得語。又喝起。向青雲里打。

師曰。草賊大敗。濟便打。

師後到三聖。請為首座。常曰。我向南方行腳一遭。拄杖頭不曾撥著一個會佛法底。

聖聞得。問曰。你具什麼眼。師便喝。

聖

【現代漢語翻譯】 現代漢語譯本 展開三玄的戈甲，遍地都是寒冷的骷髏。 展示四種科目的揀擇，平地上也掀起波濤。 炎熱的夏天飛舞著雪和冰雹，僅僅明白向上超越的機巧。 赤腳在冰棱上疾走，這自是一種獨特的風采。 可惜正法眼藏（領悟真理的途徑），卻在三聖這瞎驢邊被埋沒。 知道赤梢鯉魚，卻淹死在誰家的醃菜罈子里。 讚美它的人，死後會被拔掉舌頭，墮入泥犁（地獄）。 詆譭它的人，死後會被灌入滾燙的銅汁和糞便。

遺留的風氣和影響，即使經過百世仍然存在。想要用膠續接斷絃，那就太遙遠了。

興化獎禪師

禪師名諱存獎，魏州人。最初拜見臨濟（禪師名）。臨濟讓禪師做侍者。臨濟問新來的人，從哪裡來？

回答：鑾城。

臨濟說：有些事情想請教你，可以嗎？

回答：新來的僧人不會。說：『打破大唐國，尋找一個什麼都不懂的人很難得。』去參禪吧。

禪師問：剛才那位新來的是成就了還是毀壞了？

臨濟說：我管你成就還是不成就？

禪師說：和尚您只會把死麻雀扔在地上彈，卻不會用一句轉語來掩蓋。

臨濟說：那你又怎麼樣呢？

禪師說：請和尚您做新來的僧人。

臨濟於是說：新來的僧人什麼都不會。

禪師說：卻是老僧的罪過。

臨濟說：你說話藏著鋒芒。禪師猶豫了一下，臨濟就打了他。

到了晚上，臨濟又說：我今天問新來的僧人，就像把死麻雀扔在地上彈，在老窩裡打。等你說了話，又喝斥起來，向青雲里打。

禪師說：草寇大敗。臨濟就打了他。

禪師後來到了三聖（地名或寺廟名），被請為首座。常說：我向南方遊歷了一趟，拄杖頭不曾碰到一個懂得佛法的人。

三聖聽到后，問道：你有什麼樣的眼力？禪師便喝斥一聲。

三聖

【English Translation】 English version Unfolding the armor of the Three Mysteries, skulls are scattered across the cold ground. Presenting the selection of the Four Categories, waves rise on the flat ground. In the scorching summer, snow and hail fly, only understanding the mechanism of upward transcendence. Walking barefoot on ice ridges, this is inherently a unique style. It is a pity that the Eye-Treasury of the True Dharma (the path to enlightenment) is buried beside the blind donkey of Sansheng (name of a monk or place). Knowing the red-tailed carp, yet it drowns in whose pickle jar? Those who praise it will have their tongues pulled out and fall into Naraka (hell). Those who slander it will be poured with molten copper and boiling excrement.

The remaining influence of the wind still exists after a hundred generations. To seek to rejoin the broken string with glue is far, far away.

Zen Master Xinghua Jiang

The Zen Master's name was Cunjiang, a native of Weizhou. He first met Linji (Zen Master's name). Linji had the Zen Master serve as an attendant. Linji asked the newcomer, 'Where do you come from?'

He replied: 'Luancheng.'

Linji said: 'Is it possible to ask you something?'

He replied: 'The new monk does not know. It is said: 'Breaking the Great Tang Dynasty, it is difficult to find someone who knows nothing.' Go to Chan practice.'

The Zen Master asked: 'Was the newcomer just now accomplished or ruined?'

Linji said: 'Do I care whether you are accomplished or not?'

The Zen Master said: 'Venerable Monk, you only know how to flick a dead sparrow on the ground, but you don't know how to cover it up with a turning phrase.'

Linji said: 'Then what do you do?'

The Zen Master said: 'Please, Venerable Monk, act as the newcomer.'

Linji then said: 'The new monk knows nothing.'

The Zen Master said: 'It is the old monk's fault.'

Linji said: 'Your words hide a sharp edge.' The Zen Master hesitated, and Linji struck him.

In the evening, Linji said again: 'Today I asked the newcomer, it is like flicking a dead sparrow on the ground, hitting it in the nest. When you speak, I shout again, hitting it in the blue clouds.'

The Zen Master said: 'The bandit army is utterly defeated.' Linji then struck him.

Later, the Zen Master went to Sansheng (place name or temple name) and was invited to be the head seat. He often said: 'I traveled to the South, and my staff never touched anyone who understood the Buddha Dharma.'

When Sansheng heard this, he asked: 'What kind of eyes do you have?' The Zen Master then shouted.

Sansheng

---

曰。須是你始得。

大覺聞。乃云。作么生得風吹入大覺門來。

師後到大覺。請為院主。一日。覺喚曰。我聞你道。向南方行腳一遭。拄杖頭不曾撥著一個會佛法底。你具什麼眼。師便喝。覺拈棒。師擬議。覺便打。師又喝。覺又打。

次日。師從法堂過。覺召。院主。我直下不疑你昨日兩喝。你試說看。

師曰。我於三聖師兄處得個賓主句。總被師兄折倒了也。與某甲個安樂法門。

覺曰。者瞎漢。來者里納敗缺。卸下衲衣。痛打一頓。師于言下薦得臨濟先師在黃檗處吃棒底道理。

后開堂拈香云。此一炷香。若為三聖。三聖為我太孤。若為大覺。大覺為我太賒。不如供養我臨濟先師。

云居住三峰時。師問曰。權借一問以為影草時如何。居無對。

師曰。想和尚答者話不得。不如禮拜了退。

后二十年。居云。如今思量當時。不消道個何必。

后遣化主到師處。師曰。和尚住三峰時。老僧問伊話。答不得。如今道得也未。

主舉前話。師曰。興化則不然。爭如道個不必。

僧問師曰。四方八面來時如何師曰。打中間底。僧作禮。

師曰。興化今日赴個村齋。中路遇一陣卒風暴雨。卻去古廟裡避得過。

示眾曰。我聞長

【現代漢語翻譯】 現代漢語譯本：

他說：『必須是你才行。』

大覺禪師聽了，便說：『怎麼才能讓風吹進大覺禪寺的門呢？』

後來，興化禪師到了大覺禪寺，被請為院主。一天，大覺禪師叫他，說：『我聽說你到南方遊歷了一趟，拄杖頭都沒碰到一個懂得佛法的人。你有什麼眼力？』興化禪師便喝了一聲。大覺禪師拿起棒子，興化禪師剛要說話，大覺禪師就打。興化禪師又喝了一聲，大覺禪師又打。

第二天，興化禪師從法堂經過，大覺禪師叫住他，說：『院主，我完全不懷疑你昨天的那兩聲喝。你試著說說是怎麼回事。』

興化禪師說：『我從三聖師兄那裡得到了賓主句，全被師兄您給否定了。給我一個安樂的法門吧。』

大覺禪師說：『你這個瞎漢，到這裡來投降認輸。脫下你的僧衣，痛打一頓。』興化禪師在言語之下領悟了臨濟禪師在黃檗禪師那裡捱打的道理。

後來開堂拈香時說：『這一炷香，如果爲了三聖禪師，三聖禪師對我太孤單；如果爲了大覺禪師，大覺禪師對我太疏遠。不如供養我的臨濟（Linji）先師。』

云居禪師住在三峰山時，興化禪師問：『暫時借用一問作為草稿怎麼樣？』云居禪師沒有回答。

興化禪師說：『我想和尚您回答不了這句話，不如禮拜後退下。』

二十年後，云居禪師說：『現在想想當時，不用說「何必」二字。』

後來派化主到興化禪師處，興化禪師說：『和尚您住在三峰山時，老僧我問您話，您回答不了。現在能回答了嗎？』

化主舉起之前的話，興化禪師說：『興化禪師則不這樣認為，不如說「不必」。』

有僧人問興化禪師：『四面八方來時如何？』興化禪師說：『打中間的。』僧人作禮。

興化禪師說：『興化禪師今天去赴一個村裡的齋飯，半路遇到一陣狂風暴雨，只好去古廟裡避雨。』

示眾說：『我聽說長』

【English Translation】 English version:

He said, 'It must be you who can do it.'

Dajue (Great Awareness) heard this and said, 'How can the wind be blown into the gate of Dajue Temple?'

Later, the master (Xinghua) arrived at Dajue Temple and was invited to be the head of the monastery. One day, Dajue called him and said, 'I heard that you traveled to the South and your staff never touched anyone who understood the Dharma. What kind of vision do you have?' The master then shouted. Dajue picked up a stick. The master hesitated, and Dajue hit him. The master shouted again, and Dajue hit him again.

The next day, the master passed by the Dharma Hall. Dajue called out, 'Head of the monastery, I do not doubt your two shouts yesterday. Try to explain it.'

The master said, 'I obtained the guest-host phrase from my fellow disciple, Sansheng (Three Saints), but it was all overturned by you, senior monk. Give me a peaceful and happy Dharma gate.'

Dajue said, 'You blind man, you come here to surrender and admit defeat. Take off your monastic robe and give you a good beating.' The master then understood the reason why Linji (Linji) was beaten by Huangbo (Yellow Cliff).

Later, when he opened the hall and offered incense, he said, 'This stick of incense, if it is for Sansheng, Sansheng is too lonely for me; if it is for Dajue, Dajue is too distant for me. It is better to offer it to my late teacher, Linji.'

When Yunju (Cloud Dwelling) was living in Sanfeng (Three Peaks), the master asked, 'How about temporarily borrowing a question as a draft?' Yunju did not answer.

The master said, 'I think the abbot cannot answer this question. It is better to bow and retreat.'

Twenty years later, Yunju said, 'Now that I think about it, there is no need to say "Why bother?"'

Later, he sent a fundraiser to the master's place. The master said, 'When you were living in Sanfeng, I asked you a question, and you couldn't answer it. Can you answer it now?'

The fundraiser raised the previous question. The master said, 'Xinghua doesn't think so. It's better to say "No need."'

A monk asked the master, 'What about when they come from all directions?' The master said, 'Hit the one in the middle.' The monk bowed.

The master said, 'Today, Xinghua is going to a village feast and encountered a sudden storm on the way, so he had to take shelter in an old temple.'

He addressed the assembly, saying, 'I heard that the long'

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廊下也喝。后架也喝。諸子。莫盲喝亂喝。直饒你喝得興化上三十三天。卻撲下來。一點氣也無。待興化蘇息起來。款款地向你道未在。何故。我未曾向紫羅帳里撒真珠與你諸人。在虛空里胡喝作什麼。

師謂克賓維那曰。汝不久當爲唱導之師。

賓曰。不入者保社。

師曰。會了不入。不會不入。

賓曰。總不恁么。

師便打。乃白眾云。克賓維那法戰不勝。罰錢五貫。設饡飯一堂。仍不得吃飯。即趕出院。

師見同參來。才上法堂。師便喝。僧亦喝。行三兩步。師又喝。僧亦喝。師近前拈棒。僧又喝。師云。你看。者瞎漢猶作主在。僧擬議。師便打。直打下法堂。

時有僧問。者僧有甚觸忤和尚。

師云。是伊適來也有權。也有寶。也有照。也有用。及乎將手向伊麵前橫兩橫。便去不得。似者般漢。不打更待何時。

僧問。寶劍知師藏已久。今日當場略借看。

師曰。不借。

曰。為什麼不借。

師曰。不是張華眼。徒窺射斗光。

曰。用者如何。

師曰。橫身當宇宙。誰是出頭人。

同光帝問師。朕收中原獲一寶。未有人酬價。

師云。借陛下寶看。帝以手引幞頭腳示之。

師云。君王之寶。誰敢

【現代漢語翻譯】 現代漢語譯本： 廊下也喝，后架也喝。諸位，不要盲目亂喝。即使你喝得像興化（Xinghua，人名，禪宗大師）一樣上了三十三天（Thirty-three Heavens，佛教宇宙觀中的天界），最終也會撲下來，一點氣息也沒有。等到興化甦醒過來，慢慢地告訴你『未在』（Weizai，禪宗術語，意為『不是』，『不對』）。為什麼呢？因為我未曾向你們諸位在紫羅帳里撒真珠（Purple Curtain and Scattering Pearls，比喻傳授真正的佛法），在虛空里胡亂喝叫有什麼用呢？

師父對克賓維那（Kebin Vina，僧職，負責寺院秩序）說：『你不久將成為唱導之師（Chanting Master，說法者）。』

克賓說：『不入者保社（Bruzhe Baoshe，禪宗術語，意為『不落入任何範疇』）。』

師父說：『會了不入，不會不入。』（Whether you understand or not, you don't enter.，意為無論是否理解，都不要執著于任何概念）

克賓說：『總不恁么（Zong Bu Neme，禪宗術語，意為『根本不是這樣』）。』

師父便打了他。於是告訴大家說：『克賓維那法戰不勝，罰錢五貫，設齋飯一堂，仍然不得吃飯，立即趕出寺院。』

師父看見同參（Fellow Practitioner，一起修行的僧人）來了，剛登上法堂，師父便喝（shout，禪宗用語，通過大喝來啓發弟子）。僧人也喝。走了三兩步，師父又喝，僧人也喝。師父走上前拿起棒子，僧人又喝。師父說：『你看，這個瞎漢還在作主（Zuozhu，禪宗術語，意為『掌握主動權』）！』僧人猶豫了一下，師父便打了他，一直打下法堂。

當時有僧人問：『這個僧人有什麼冒犯和尚（Heshang，對僧人的尊稱）的地方？』

師父說：『是他在剛才也有權（Quan，禪宗術語，指權宜之計），也有寶（Bao，禪宗術語，指佛性），也有照（Zhao，禪宗術語，指觀照），也有用（Yong，禪宗術語，指作用）。等到把手在他面前橫著比劃兩下，他就無所適從。像這種人，不打更待何時？』

僧人問：『寶劍知師藏已久，今日當場略借看。』

師父說：『不借。』

僧人說：『為什麼不借？』

師父說：『不是張華眼（Zhang Hua's Eyes，典故，比喻有識之士），徒窺射斗光（Shooting Star Light，比喻虛幻的景象）。』

僧人說：『用者如何？』

師父說：『橫身當宇宙，誰是出頭人？』

同光帝（Emperor Tongguang，人名，後唐皇帝）問師父：『朕收復中原獲得一件寶物，還沒有人能估價。』

師父說：『借陛下寶物看看。』皇帝用手拉了拉頭上的幞頭腳（Futou Jiao，古代官員戴的帽子上的裝飾，類似於帽翅）示意。

師父說：『君王的寶物，誰敢……』

English version: Shouting in the corridor, shouting in the back hall. Monks, do not shout blindly and randomly. Even if you shout like Xinghua (Xinghua, a person's name, a Zen master) all the way up to the Thirty-three Heavens (Thirty-three Heavens, realms in Buddhist cosmology), you will eventually fall down, without a trace of breath. When Xinghua wakes up, he will slowly tell you 'Weizai' (Weizai, a Zen term meaning 'not so,' 'incorrect'). Why? Because I have never scattered pearls in the purple curtain (Purple Curtain and Scattering Pearls, a metaphor for transmitting true Dharma) for you all; what is the use of shouting wildly in the void?

The master said to Kebin Vina (Kebin Vina, a monastic position responsible for order in the monastery): 'You will soon become a Chanting Master (Chanting Master, a Dharma speaker).'

Kebin said: 'Bruzhe Baoshe (Bruzhe Baoshe, a Zen term meaning 'not falling into any category').'

The master said: 'Whether you understand or not, you don't enter.' (Meaning whether you understand or not, do not be attached to any concept)

Kebin said: 'Zong Bu Neme (Zong Bu Neme, a Zen term meaning 'it is fundamentally not like this').'

The master then hit him. He then announced to the assembly: 'Kebin Vina lost the Dharma battle, fined five strings of cash, and must provide a vegetarian meal for everyone, but he is not allowed to eat. He is to be expelled from the monastery immediately.'

The master saw a fellow practitioner (Fellow Practitioner, a monk who practices together) arrive. As soon as he ascended the Dharma hall, the master shouted (shout, a Zen term, used to enlighten disciples through a loud shout). The monk also shouted. After walking a few steps, the master shouted again, and the monk also shouted. The master stepped forward and picked up a stick, and the monk shouted again. The master said: 'Look, this blind man is still trying to take control (Zuozhu, a Zen term meaning 'to take the initiative')!' The monk hesitated, and the master hit him, all the way down the Dharma hall.

At that time, a monk asked: 'What offense did this monk commit against the abbot (Heshang, a respectful term for a monk)?'

The master said: 'It is that just now he also had power (Quan, a Zen term referring to expedient means), also had treasure (Bao, a Zen term referring to Buddha-nature), also had illumination (Zhao, a Zen term referring to contemplation), and also had function (Yong, a Zen term referring to action). But when I waved my hand in front of him, he was at a loss. For someone like this, when should I hit him if not now?'

A monk asked: 'The precious sword knows the master has kept it hidden for a long time; today, please lend it to me for a brief look.'

The master said: 'I will not lend it.'

The monk said: 'Why not?'

The master said: 'Without Zhang Hua's eyes (Zhang Hua's Eyes, an allusion, a metaphor for a discerning person), you would only be gazing at shooting star light (Shooting Star Light, a metaphor for illusory scenes).'

The monk said: 'How is it used?'

The master said: 'Lying across the universe, who is the one to stand out?'

Emperor Tongguang (Emperor Tongguang, a person's name, an emperor of the Later Tang Dynasty) asked the master: 'I recovered the Central Plains and obtained a treasure, but no one has been able to value it.'

The master said: 'May I borrow your Majesty's treasure to see?' The emperor used his hand to pull the Futou Jiao (Futou Jiao, decorations on the hat worn by ancient officials, similar to hat wings) on his head to indicate it.

The master said: 'Whose dares to...

【English Translation】 Shouting in the corridor, shouting in the back hall. Monks, do not shout blindly and randomly. Even if you shout like Xinghua (Xinghua, a person's name, a Zen master) all the way up to the Thirty-three Heavens (Thirty-three Heavens, realms in Buddhist cosmology), you will eventually fall down, without a trace of breath. When Xinghua wakes up, he will slowly tell you 'Weizai' (Weizai, a Zen term meaning 'not so,' 'incorrect'). Why? Because I have never scattered pearls in the purple curtain (Purple Curtain and Scattering Pearls, a metaphor for transmitting true Dharma) for you all; what is the use of shouting wildly in the void?

The master said to Kebin Vina (Kebin Vina, a monastic position responsible for order in the monastery): 'You will soon become a Chanting Master (Chanting Master, a Dharma speaker).'

Kebin said: 'Bruzhe Baoshe (Bruzhe Baoshe, a Zen term meaning 'not falling into any category').'

The master said: 'Whether you understand or not, you don't enter.' (Meaning whether you understand or not, do not be attached to any concept)

Kebin said: 'Zong Bu Neme (Zong Bu Neme, a Zen term meaning 'it is fundamentally not like this').'

The master then hit him. He then announced to the assembly: 'Kebin Vina lost the Dharma battle, fined five strings of cash, and must provide a vegetarian meal for everyone, but he is not allowed to eat. He is to be expelled from the monastery immediately.'

The master saw a fellow practitioner (Fellow Practitioner, a monk who practices together) arrive. As soon as he ascended the Dharma hall, the master shouted (shout, a Zen term, used to enlighten disciples through a loud shout). The monk also shouted. After walking a few steps, the master shouted again, and the monk also shouted. The master stepped forward and picked up a stick, and the monk shouted again. The master said: 'Look, this blind man is still trying to take control (Zuozhu, a Zen term meaning 'to take the initiative')!' The monk hesitated, and the master hit him, all the way down the Dharma hall.

At that time, a monk asked: 'What offense did this monk commit against the abbot (Heshang, a respectful term for a monk)?'

The master said: 'It is that just now he also had power (Quan, a Zen term referring to expedient means), also had treasure (Bao, a Zen term referring to Buddha-nature), also had illumination (Zhao, a Zen term referring to contemplation), and also had function (Yong, a Zen term referring to action). But when I waved my hand in front of him, he was at a loss. For someone like this, when should I hit him if not now?'

A monk asked: 'The precious sword knows the master has kept it hidden for a long time; today, please lend it to me for a brief look.'

The master said: 'I will not lend it.'

The monk said: 'Why not?'

The master said: 'Without Zhang Hua's eyes (Zhang Hua's Eyes, an allusion, a metaphor for a discerning person), you would only be gazing at shooting star light (Shooting Star Light, a metaphor for illusory scenes).'

The monk said: 'How is it used?'

The master said: 'Lying across the universe, who is the one to stand out?'

Emperor Tongguang (Emperor Tongguang, a person's name, an emperor of the Later Tang Dynasty) asked the master: 'I recovered the Central Plains and obtained a treasure, but no one has been able to value it.'

The master said: 'May I borrow your Majesty's treasure to see?' The emperor used his hand to pull the Futou Jiao (Futou Jiao, decorations on the hat worn by ancient officials, similar to hat wings) on his head to indicate it.

The master said: 'Whose dares to...'

---

酬價。

帝大悅。賜衣．號。不受。乃賜馬。師驟馬忽驚。墜地傷足。憑柺子行。問僧曰。還識老僧否。

曰。爭得不識和尚。

師曰𨁸。腳法師說得行不得。

贊曰。

臨濟的兒　　三聖首座 　熱喝似雷奔 　粗膽如天大 　皮下無血　　見大覺吃痛棒薦得先師 　板齒生毛　　到云居借一問以為影草 　赴村齋遇暴風卒雨　　古廟裡誰云亸得渾身 　向南方探虎穴魔宮　　拄杖頭未曾撥著一個 　揚聲止喝　　紫羅帳里撒明月珠 　有眼無筋　　幞頭腳邊辨君王寶 　勘同行將手橫面門兩上　　死伎已窮 　打克賓出院罰饡飯一堂　　欺人不少 　借寶劍當場看　　光射斗窺遇生盲 　將死雀就地彈　　語藏鋒功難補過

對龍顏。乘御馬。雖得一場榮𨁸。雙腳窮祖道。盡力行之不到。

南院颙禪師

師嗣興化。河北人。法諱慧颙。俗名寶應。師上堂曰。諸方只具啐啄同時眼。不具啐啄同時用。

僧便問。如何是啐啄同時用。

師曰。作家不啐啄。啐啄同時失。

曰。此未是學人問處。

曰。汝問處作么生。

曰。失。師便打。僧不肯。

示眾云。赤肉團上。壁立千仞。

時有僧出問。赤肉團上。壁立千仞。豈不是

和尚語。

師云。是。僧便掀倒禪床師云。你看者瞎漢亂做。僧擬議。師便打趁出院。

僧問。二王相見時如何。

曰。十字街頭吹尺八。

又問。從上諸聖向甚處去。

曰。不上天堂。則入地獄。

曰。和尚又作么生。

曰。還知寶應落處么。僧擬議。師打一拂。

師問僧。近離甚處。

曰。襄州。

曰。是什麼物恁么來。

曰。和尚試道看曰。適來禮拜底。

曰。錯。

曰。禮拜底錯個什麼。

曰。再犯不容。

曰。三十年弄馬騎。今被驢撲。瞎漢。參堂去。

僧問。人逢碧眼時如何。

曰。鬼爭漆桶。

僧問。古殿重興時如何曰。明堂瓦插檐。

僧曰。恁么則莊嚴畢備去也。

曰。斬草蛇頭落。

僧問。瞥喜瞥嗔時如何。

曰。傾湫倒岳。

僧問。如何是無縫塔。

曰。七花八裂。

曰。如何是塔中人。

曰。頭不梳。面不洗。

僧問。祖意教意。是同是別。

曰。黃尚書．李僕射。

曰。意旨如何。

曰。牛頭向北馬頭南。

師問僧。近離甚處。

曰。龍興。

曰。發足莫離葉縣也無。僧

【現代漢語翻譯】 現代漢語譯本 僧人問道。 師父說：『是。』僧人便掀翻禪床。師父說：『你看這瞎漢胡作非爲。』僧人猶豫不決，師父便打他，將他趕出寺院。 僧人問：『二王相見時如何？』 師父說：『十字街頭吹尺八。』（尺八：一種竹製樂器） 又問：『從前的各位聖賢往哪裡去了？』 師父說：『不上天堂，便入地獄。』 問：『和尚您又如何呢？』 師父說：『還知道寶應（地名）的下落嗎？』僧人猶豫不決，師父打了他一下。 師父問僧人：『最近從哪裡來？』 答：『襄州（地名）。』 師父問：『是什麼東西這樣來的？』 答：『和尚您試著說看。』師父說：『剛才禮拜的那個。』 答：『錯。』 問：『禮拜的那個錯在哪裡？』 師父說：『再犯不容。』 答：『三十年弄馬騎，今天被驢撲。瞎漢，參堂去。』 僧人問：『人遇到碧眼（指外國人）時如何？』 師父說：『鬼爭漆桶。』 僧人問：『古殿重新興建時如何？』 師父說：『明堂瓦插檐。』（明堂：古代帝王宣明政教的地方） 僧人說：『這樣就莊嚴完備了吧。』 師父說：『斬草蛇頭落。』 僧人問：『忽喜忽怒時如何？』 師父說：『傾湫倒岳。』 僧人問：『如何是無縫塔？』 師父說：『七花八裂。』 問：『如何是塔中人？』 師父說：『頭不梳，面不洗。』 僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義），是相同還是不同？』 師父說：『黃尚書（人名），李僕射（人名）。』 問：『意旨如何？』 師父說：『牛頭向北馬頭南。』 師父問僧人：『最近從哪裡來？』 答：『龍興（地名）。』 師父問：『出發時沒有離開葉縣（地名）吧？』僧人...

【English Translation】 English version A monk speaks. The master said, 'Yes.' The monk then overturned the meditation bed. The master said, 'Look at this blind man acting recklessly!' The monk hesitated. The master then struck him and chased him out of the monastery. A monk asked, 'What is it like when the two kings meet?' The master said, 'Playing the shakuhachi (尺八, a bamboo flute) at the crossroads.' He further asked, 'Where have all the past sages gone?' The master said, 'If they don't go to heaven, then they enter hell.' He asked, 'What about you, Master?' The master said, 'Do you still know where Bao Ying (寶應, a place name) is located?' The monk hesitated. The master struck him once. The master asked a monk, 'Where have you come from recently?' He replied, 'Xiangzhou (襄州, a place name).' The master asked, 'What thing is it that came like this?' He replied, 'Master, please try to say.' The master said, 'The one who was just bowing.' He replied, 'Wrong.' He asked, 'What is wrong with the one who was bowing?' The master said, 'No further offenses are allowed.' He replied, 'For thirty years I've been playing with horses, and now I'm attacked by a donkey. Blind man, go to the meditation hall.' A monk asked, 'What is it like when one encounters a blue-eyed person (referring to a foreigner)?' The master said, 'Demons fighting over a lacquer bucket.' A monk asked, 'What is it like when an ancient temple is rebuilt?' The master said, 'Mingtang (明堂, a place where ancient emperors announced policies) tiles inserted into the eaves.' The monk said, 'In that case, the adornment is completely prepared.' The master said, 'Cut the grass, and the snake's head falls.' A monk asked, 'What is it like to be suddenly happy and suddenly angry?' The master said, 'Overturning pools and toppling mountains.' A monk asked, 'What is a seamless pagoda?' The master said, 'Seven flowers and eight cracks.' He asked, 'What is the person inside the pagoda?' The master said, 'Hair uncombed, face unwashed.' A monk asked, 'Are the ancestral intent (祖意, the intent of Zen Buddhism) and the doctrinal intent (教意, the intent of Buddhist teachings) the same or different?' The master said, 'Huang Shangshu (黃尚書, a person's name), Li Pushe (李僕射, a person's name).' He asked, 'What is the meaning?' The master said, 'Ox head facing north, horse head facing south.' The master asked a monk, 'Where have you come from recently?' He replied, 'Longxing (龍興, a place name).' The master asked, 'When you set off, you didn't leave Ye County (葉縣, a place name), did you?' The monk...

---

便喝。

曰。好好問汝。又發惡作么。

僧曰。喚作惡發。得么。

師卻喝曰。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。

贊曰。

一語定綱宗　　作家不啐啄 　興化的子　　冰檗胸懷 　臨濟親孫　　麟龍頭角 　赤肉團上壁立千仞　　掀禪床棒打瞎驢 　十字街頭相見二王　　吹尺八聲亂雅樂 　諸聖甚處去　　謾云入地獄不上天堂 　何物恁么來　　灼然弄馬騎今被驢撲 　一機一境　　換斗移星 　瞥喜瞥嗔　　傾湫倒岳 　頭不梳面不洗　　塔中人描𦘕未全真 　馬向北牛向南　　祖教意摶量俱是錯 　從游老作　　與廓侍者一再同參 　弄出小家　　隨龍興僧遞相發惡

殫千聖眼。擬覓蹤由。白日青天。風雷雨雹。

風穴沼禪師

師諱延沼。餘杭劉氏子。初游講肆。習止觀。棄去。謁鏡清。清問。近離甚處。

曰。自離東來。

曰。還過小江也無。

曰。大舸獨飄空。小江無可濟。

曰。鏡水秦山。烏飛不度。且莫道聽途說。

曰。滄溟尚怯艨䑳勢。列漢飛帆渡五湖清豎拂子云。爭奈者個何。

曰。者個是什麼。

曰。果然不識。

曰。出沒卷舒。與師同用。

【現代漢語翻譯】 現代漢語譯本 便喝。

（師）說：『好好地問你，又發什麼脾氣？』

僧人說：『稱作發脾氣，可以嗎？』

師父卻喝道：『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，去參堂吧。』

贊曰：

一句定下綱宗，真正行家不會輕易附和。 興化的子孫，胸懷如冰如石。 臨濟的親孫，有麒麟的頭角。 在赤肉團上壁立千仞，掀翻禪床棒打瞎驢。 十字街頭相見二王，吹尺八聲音擾亂雅樂。 諸位聖人去了哪裡？妄說入了地獄不上天堂。 什麼東西這樣而來？明明是弄馬騎，如今卻被驢撲。 一機一境，換斗移星。 忽喜忽怒，傾倒深淵高山。 頭不梳面不洗，塔中人描畫尚未完全真。 馬向北牛向南，祖師的教誨，意圖揣測都是錯的。 跟隨老前輩，與廓侍者一再共同參學。 弄出小家氣象，跟隨龍興寺的僧人互相發脾氣。

窮盡千聖的眼力，想要尋找軌跡由來。白日青天之下，風雷雨雹。

風穴沼禪師（Fengxue Zhao Chanshi）

師父名諱延沼（Yanzhao），餘杭劉氏之子。起初遊學講堂，學習止觀，後來放棄離開。拜謁鏡清（Jingqing）。鏡清問：『最近從哪裡離開？』

（延沼）說：『從東邊離開。』

（鏡清）說：『還經過小江嗎？』

（延沼）說：『大船獨自飄在空中，小江無法渡過。』

（鏡清）說：『鏡水秦山，烏鴉都飛不過去。暫且不要道聽途說。』

（延沼）說：『滄海尚且畏懼艨艟的聲勢，排列漢朝的飛帆渡過五湖，清凈地豎起拂塵說，爭奈這個如何？』

（鏡清）說：『這個是什麼？』

（延沼）說：『果然不認識。』

（鏡清）說：『出沒卷舒，與師父一同使用。』

【English Translation】 English version Then he shouted.

The master said, 'I'm asking you nicely, why are you getting angry again?'

The monk said, 'Is it okay to call it getting angry?'

The master then shouted, 'Since you're getting angry, I'm getting angry too. Come closer, I don't measure faults, and you don't measure faults either. Blind man, go to the meditation hall.'

Eulogy:

One sentence establishes the fundamental principle; a true master doesn't easily chime in. The descendants of Xinghua (Xinghua), their hearts are like ice and stone. The direct grandson of Linji (Linji), with the head and horns of a Qilin (Qilin). Standing tall on the red flesh mass, overturning the meditation bed and beating the blind donkey. Meeting two kings at the crossroads, the sound of the shakuhachi (shakuhachi) disrupts the elegant music. Where have all the sages gone? Falsely claiming to enter hell and not ascend to heaven. What is it that comes like this? Clearly playing with horses, but now being knocked down by a donkey. One opportunity, one state, changing the stars and shifting the constellations. Suddenly happy, suddenly angry, overturning abysses and mountains. Hair uncombed, face unwashed, the person in the pagoda is not yet fully depicted. The horse goes north, the ox goes south; the intention to measure the ancestral teachings is all wrong. Following the old master, repeatedly studying together with attendant Kuo (Kuo). Bringing out a petty demeanor, following the monks of Longxing Temple (Longxing Temple) in mutually getting angry.

Exhausting the eyes of a thousand sages, trying to find the origin. Under the clear blue sky, wind, thunder, rain, and hail.

Chan Master Fengxue Zha (Fengxue Zhao Chanshi)

The master's name was Yanzhao (Yanzhao), son of the Liu family of Yuhang. Initially, he traveled to lecture halls, studying Samatha-vipassana (止觀, Zhiguan), but later abandoned it. He visited Jingqing (Jingqing). Jingqing asked, 'Where did you leave from recently?'

(Yanzhao) said, 'I left from the east.'

(Jingqing) said, 'Did you cross the Little River?'

(Yanzhao) said, 'A large boat floats alone in the sky; the Little River cannot be crossed.'

(Jingqing) said, 'Mirror Lake and Qin Mountain, even crows cannot fly over. Don't just listen to hearsay.'

(Yanzhao) said, 'The vast ocean still fears the momentum of the warship; arranging the flying sails of the Han Dynasty to cross the Five Lakes, cleanly raising the whisk and saying, what about this?'

(Jingqing) said, 'What is this?'

(Yanzhao) said, 'As expected, you don't recognize it.'

(Jingqing) said, 'Appearing and disappearing, rolling and unrolling, using it together with the master.'

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曰。杓卜聽虛聲。熟睡饒噡語。

曰。澤廣藏山。理能伏豹。

曰。赦罪放愆。速須出去。

曰。出去即得。便去。

北遊襄沔。依止華嚴。嚴問曰。我有牧牛歌。輒請阇梨和。

師曰。羯鼓掉鞭牛豹跳。遠村梅樹觜慮都。

后見南院。院問師。南方一棒作么商量。

曰。作奇特商量。卻問。此間一棒作么商量。

院橫按拄杖云。棒下無生忍。臨機不見師。師于言下大悟。出世風穴。嗣南院。

僧問。古曲無音韻。如何和得齊。

曰。木雞啼子夜。芻狗吠天明。

僧問。如何是和尚家風。

曰。鶴有九皋難翥翼。馬無千里謾追風。

示眾云。若是上流。各有證據者。略赴個程限。未證據者。各自英雄。當處出生。隨處滅盡。如爆龜紋。爆即成兆。不爆成鈍。欲爆不爆。直下便捏。

郢州牧請就衙升座云。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是。不印即是。

時有盧陂長老出問。某甲有鐵牛之機。請師不搭印。

曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。

陂佇思。師喝曰。長老何不進語。

陂擬議。師打一拂云。還記得話頭么。試舉看。陂擬開口。師又打一

【現代漢語翻譯】 現代漢語譯本： 問：占卜之人聽信虛假之言，熟睡之人多有胡言亂語。 問：沼澤寬廣能藏匿山嶽，道理精深能降伏猛豹。 問：赦免罪過，放走邪惡，要迅速地將它們驅逐出去。 問：驅逐出去就能得到解脫，那就立刻行動。 （這位禪師）後來北遊襄陽、沔陽一帶，依止華嚴（一位禪師）。華嚴問：『我有一首牧牛歌，想請您來唱和。』 禪師說：『敲打羯鼓，揮動鞭子，牛和豹子都跳躍起來，偏遠的村莊里，梅樹的枝頭都露出了端倪。』 後來（這位禪師）拜見了南院（一位禪師）。南院問他：『南方這一棒，你打算如何商量（理解）？』 （這位禪師）回答說：『當作奇特的事件來商量。』反問道：『那麼此地這一棒，又作何商量？』 南院橫著拄著枴杖說：『棒下沒有生忍，臨機應變時卻不見老師。』禪師在言語之下大徹大悟，後來在風穴（地名）開創道場，繼承了南院的衣缽。 有僧人問：『古老的曲子沒有音韻，如何才能和諧地唱和？』 （這位禪師）回答說：『木頭做的雞在子夜啼叫，用草紮成的狗在天亮時吠叫。』 有僧人問：『什麼是和尚您的家風？』 （這位禪師）回答說：『鶴有九天之志卻難以舒展翅膀，馬沒有日行千里的能力，空自追逐風的方向。』 （這位禪師）向大眾開示說：『如果是上等根器的人，各有各的證據。姑且赴一個期限。沒有證據的人，各自拿出英雄氣概，在當下出生，隨處滅盡。如同燒灼龜甲的紋路，燒灼對了就出現吉兆，燒灼不對就成了鈍物。想要燒灼卻又沒有燒灼，直接就捏碎它。』 郢州的地方長官邀請（這位禪師）到官衙升座說法，（禪師）說：『祖師的心印，就像鐵牛的機關，去就印住，住就印破。那麼不去不住，印就是，不印就是。』 當時有盧陂（地名）的長老出來問道：『我有一臺鐵牛的機關，請禪師不要用印。』 （這位禪師）回答說：『習慣於釣取鯨魚，使巨大的水域變得清澈，卻嘆息青蛙在泥沙中艱難地行走。』 盧陂長老正在思索，禪師呵斥道：『長老為何不繼續說下去？』 盧陂長老想要開口，禪師又打了他一下說：『還記得剛才的話頭嗎？試著說出來看看。』盧陂長老剛要開口，禪師又打了他一下。

【English Translation】 English version: Asked: 'Diviners listen to empty sounds; those who sleep deeply often utter nonsense.' Asked: 'A wide swamp can hide mountains; profound principles can subdue leopards.' Asked: 'Pardon sins and release evils; they must be expelled quickly.' Asked: 'Expelled, one obtains liberation; then act immediately.' (This Chan master) later traveled north to Xiang and Mian, relying on Huayan (a Chan master). Huayan asked: 'I have a herding song; I would like to ask you, Venerable Sir, to harmonize with it.' The master said: 'Beating the羯鼓(a kind of drum), wielding the whip, the cow and leopard leap; in distant villages, the plum blossoms reveal their tips.' Later, (this Chan master) met Nanyuan (a Chan master). Nanyuan asked the master: 'What do you discuss about the one staff from the South?' (This Chan master) replied: 'I discuss it as a peculiar matter.' Then he asked: 'What do you discuss about the one staff here?' Nanyuan held his staff horizontally and said: 'Beneath the staff, there is no forbearance of birth; when facing the opportunity, the teacher is not seen.' The master had a great enlightenment upon hearing these words. Later, he founded a monastery in Fengxue (place name), succeeding Nanyuan's lineage. A monk asked: 'Ancient melodies have no tones; how can they be harmonized?' (This Chan master) replied: 'A wooden rooster crows at midnight; a straw dog barks at dawn.' A monk asked: 'What is the style of the Abbot's family?' (This Chan master) replied: 'The crane has the aspiration to fly to the nine marshes, but it is difficult to spread its wings; the horse has no ability to travel a thousand miles, vainly chasing the wind.' (This Chan master) addressed the assembly, saying: 'If you are of the highest caliber, each has their own evidence. Let's go to a certain limit. Those without evidence, each be a hero, born in the present moment, extinguished everywhere. Like the cracks in a burnt tortoise shell, if it cracks correctly, it becomes an omen; if it doesn't crack, it becomes dull. Wanting to crack but not cracking, just crush it directly.' The governor of Yingzhou invited (this Chan master) to ascend the seat in the government office, (the master) said: 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. Going, it seals; staying, it breaks the seal. So, neither going nor staying, the seal is, not sealing is.' At that time, the elder of Luopi (place name) came out and asked: 'I have a mechanism of an iron ox; please, Master, do not use the seal.' (This Chan master) replied: 'Accustomed to fishing for whales, clarifying the vast depths, yet lamenting the frog's steps struggling in the mud and sand.' The elder of Luopi was contemplating. The master shouted: 'Elder, why don't you continue speaking?' The elder of Luopi was about to speak, and the master struck him with a whisk, saying: 'Do you still remember the topic? Try to bring it up and see.' As the elder of Luopi was about to open his mouth, the master struck him again.

---

拂。

牧主曰。佛法與王法一般。

師曰。見什麼。

主曰。當斷不斷。返招其亂。師便下座。

僧問。如何是佛。

曰。如何不是佛。

曰。未曉玄言。請師直指。

曰。家住海門東。扶桑最先照。

僧問。有無俱無去時如何。

曰。三月懶游花下路。一家愁閉雨中門。

僧問。語默涉離微。如何通不犯。

曰。嘗憶江南三月里。鷓鴣啼處百花香。

贊曰。

卯金刀　　真跳灶 　習天臺止觀　　幼泳蹄涔 　究少室單傳　　直趨閫奧 　棒下無生忍　　中南院毒苦入心 　杓卜聽虛聲　　抗鏡清理能伏豹 　芻犬吠明木雞啼夜　　調古曲音韻不成 　老鶴翥翼病馬追風　　話家風狼藉不少 　管窺生滅處　　爆龜紋鈍兆未分明 　蠡測祖師心　　鐵牛機去住難印破 　近海扶桑最先照　　直指事要且瞞盰 　遠村梅樹觜盧都　　牧牛歌難為賡和 　有無俱坐斷　　一家愁閉雨中門 　語默涉離微　　三月亂啼花下鳥

玄中玄。妙中妙。瀟灑浙僧。更無兩個。

首山念禪師

師嗣風穴。諱省念。萊州狄氏子。師與真園頭同上問訊穴。穴問真曰。作么生是世尊不說說。

真曰。鵓鳩樹上啼。

穴曰。

【現代漢語翻譯】 現代漢語譯本 （僧人）拂袖而去。

牧主說：『佛法與王法是一樣的。』

禪師問：『你看到了什麼？』

牧主說：『當斷不斷，反受其亂。』禪師隨即下座。

有僧人問：『什麼是佛？』

禪師說：『什麼不是佛？』

僧人說：『未能領悟這玄妙的言語，請禪師直接指點。』

禪師說：『家住在海門東，扶桑（指東方日出之地）最早照耀。』

有僧人問：『有和無都消失的時候，會是怎樣？』

禪師說：『三月里懶得在花下漫遊，一家人愁悶地關閉在雨中的門內。』

有僧人問：『言語和沉默都涉及偏離和細微之處，如何才能做到不違背（中道）？』

禪師說：『常常回憶起江南三月的美好，鷓鴣啼叫的地方，百花飄香。』

讚語說：

『卯金刀（指「劉」姓）真跳灶， 學習天臺止觀，年幼時像在淺水中游泳。 窮究少室山（指禪宗）的單傳心法，直接趨向堂奧。 棒下無生忍，中南院的毒藥深入內心。 用龜甲占卜聽到的都是虛幻的聲音，舉起鏡子清理自身才能降伏惡豹。 用草扎的狗對著明月吠叫，木雞在夜晚啼鳴， 彈奏古老的曲調，音韻不成章法。 老鶴振翅卻飛不起來，病馬追逐風卻跑不快， 談論家風，狼藉不堪，沒有多少可取的。 從管中窺視生滅之處，龜甲爆裂的紋路遲鈍，預兆不分明。 用蠡殼來測量祖師的心，鐵牛的機鋒，去住難以印證打破。 靠近大海，扶桑最早照耀，直接指點事要，卻又隱瞞遮掩。 遙遠的村莊，梅樹的枝頭彎曲，牧牛的歌難以應和。 有和無都徹底斷絕，一家人愁悶地關閉在雨中的門內。 言語和沉默都涉及偏離和細微之處，三月里亂啼的是花下的鳥。』

玄中之玄，妙中之妙，瀟灑的浙江僧人，再沒有第二個。

首山念禪師

禪師是風穴禪師的法嗣，名諱省念，是萊州狄家之子。禪師與真園頭一同去拜見風穴禪師。風穴禪師問真園頭：『什麼是世尊不說的話？』

真園頭回答說：『鵓鳩在樹上啼叫。』

風穴禪師說：『……』

【English Translation】 English version The monk flicked his sleeves and left.

The Abbot said, 'The Buddha-dharma is the same as the King's law.'

The Master said, 'What do you see?'

The Abbot said, 'If you hesitate to make a decision, you will invite chaos.' The Master then descended from his seat.

A monk asked, 'What is Buddha?'

The Master said, 'What is not Buddha?'

The monk said, 'I do not understand the profound words. Please, Master, point directly.'

The Master said, 'My home is east of the sea gate; the Fusang (referring to the place where the sun rises in the east) shines first.'

A monk asked, 'What is it like when both existence and non-existence disappear?'

The Master said, 'In the third month, I am too lazy to wander under the flowers; the whole family is sorrowfully shut inside the door in the rain.'

A monk asked, 'Speech and silence both involve deviation and subtlety. How can one communicate without transgressing (the Middle Way)?'

The Master said, 'I often recall the beauty of the third month in Jiangnan; where the partridges sing, the hundred flowers are fragrant.'

The eulogy says:

'Mao Jin Dao (referring to the surname 'Liu') truly jumps the stove, Studying the Tiantai (Tendai) Zhi Guan (meditation), swimming in shallow waters as a child. Exhaustively studying the single transmission of Shaoshi Mountain (referring to Zen Buddhism), directly approaching the inner sanctum. No-birth forbearance under the stick, the poison of Zhongnan Courtyard penetrates the heart. Divining with tortoise shells, all that is heard is illusory sound; raising a mirror to cleanse oneself can subdue the evil leopard. A straw dog barks at the bright moon, a wooden rooster crows at night, Playing ancient tunes, the melody is incoherent. An old crane flaps its wings but cannot fly, a sick horse chases the wind but cannot run fast, Talking about family traditions, it is a mess, with little to commend. Peering at the place of arising and ceasing through a pipe, the cracks in the tortoise shell are dull, and the omens are unclear. Measuring the mind of the Patriarch with a conch shell, the mechanism of the iron ox, going and staying are difficult to verify and break through. Close to the sea, the Fusang shines first, directly pointing to the essentials, yet concealing and covering up. In a distant village, the plum tree's branches are bent, the cowherd's song is difficult to harmonize with. Existence and non-existence are both completely cut off; the whole family is sorrowfully shut inside the door in the rain. Speech and silence both involve deviation and subtlety; in the third month, the birds under the flowers cry out in confusion.'

The mystery within the mystery, the subtlety within the subtlety, the unrestrained Zhejiang monk, there is no second.

Zen Master Shoushan Nian

The Master was a Dharma heir of Zen Master Fengxue, his personal name was Sheng Nian, and he was a son of the Di family of Laizhou. The Master and Zhen Yuantou went together to pay respects to Zen Master Fengxue. Zen Master Fengxue asked Zhen Yuantou, 'What are the words that the World-Honored One did not speak?'

Zhen Yuantou replied, 'The turtledove cries on the tree.'

Zen Master Fengxue said, '...'

---

汝作許多癡福作么。何不體究言句卻。

問師。師曰。動容揚古路。不墮悄然機。

穴謂真曰。汝何不看念法華下語。

一日。白兆楚至汝州宣化。穴令師往傳語。才相見。提起坐具便問。展即是。不展即是。

兆曰。自家看取。師便喝。

兆曰。我曾親見知識來。未嘗輒敢恁么造次。

曰。草賊大敗。

兆曰。來日若見風穴和尚。待一一舉似。曰。一任一任。不得忘卻。

師回。先舉似穴。穴曰。今日又被你收下一員草賊。

曰。好手不彰名。

兆次日才相見。便舉前話。穴曰。非但昨日。今日和贓捉敗。因此名著。

師示眾云。佛法付囑國王．大臣．有力檀那。令燈燈相續不斷。大眾。且道續個什麼。良久。云。須是迦葉師兄始得。

時有僧出問。靈山一會。何異今日。

曰。墮坑落塹。

曰。為什麼如此。

曰。瞎。

問。如何是和尚家風曰。一言截斷千江口。萬仞峰前始得玄。

曰。如何是佛法大意。

曰。楚王城畔。汝水東流。

上堂曰。若論此事。實不掛一元字腳。便下座。

僧問。如何是梵音相。

曰。驢鳴犬吠。

曰。如何是佛。

曰。新婦騎驢

【現代漢語翻譯】 現代漢語譯本： 你做這麼多愚癡的福報有什麼用呢？為什麼不去體悟言語的真正含義呢？ 有僧人問老師，老師說：『舉止言談都遵循古人的道路，不落入寂靜無為的窠臼。』 風穴（Fengxue，人名）對真（Zhen，人名）說：『你為什麼不看看《法華經》下面的話語呢？』 有一天，白兆楚（Baizhao Chu，人名）來到汝州宣化（Ruzhou Xuanhua），風穴讓這位僧人前去傳話。剛一見面，僧人拿起坐具就問：『展開可以嗎？不展開可以嗎？』 白兆楚說：『你自己看吧。』僧人便大喝一聲。 白兆楚說：『我曾經親眼見過有見識的人來，從未曾像你這樣魯莽。』 僧人說：『草寇大敗。』 白兆楚說：『明天如果見到風穴和尚，我會一一告訴他。』僧人說：『隨便你，隨便你，可不要忘記了。』 僧人回來后，先告訴了風穴。風穴說：『今天又被你收下了一個草寇。』 僧人說：『高手不顯揚名聲。』 白兆楚第二天剛一見面，便提起之前的話。風穴說：『不僅是昨天，今天連人帶贓物都被抓住了，因此名聲顯赫。』 老師對大眾開示說：『佛法付囑給國王、大臣、有勢力的施主，讓他們像燈一樣盞盞相續，永不斷絕。』大眾，那麼，相續的是什麼呢？停頓片刻，說：『必須是迦葉（Kasyapa，佛陀十大弟子之一）師兄才行。』 當時有僧人出來問道：『靈山法會（Lingshan Assembly，釋迦牟尼佛在靈鷲山舉行的法會）與今天有什麼不同？』 老師說：『掉進坑裡，落入陷阱。』 僧人說：『為什麼會這樣？』 老師說：『瞎了眼。』 有僧人問：『什麼是和尚的家風？』老師說：『一句話截斷千條江河的入口，在萬仞高峰前才能領悟玄機。』 僧人問：『什麼是佛法的大意？』 老師說：『楚王城邊，汝水向東流。』 上堂說法時說：『如果談論這件事，實際上不涉及任何文字。』說完便下座。 有僧人問：『什麼是梵音相？』 老師說：『驢叫狗吠。』 僧人問：『什麼是佛？』 老師說：『新娘騎驢。』

【English Translation】 English version: What's the use of you making so much foolish merit? Why not try to understand the true meaning of the words? A monk asked the teacher. The teacher said, 'Every movement and utterance follows the ancient path, not falling into the trap of quiet inaction.' Fengxue (Fengxue, a person's name) said to Zhen (Zhen, a person's name), 'Why don't you look at the words below the Lotus Sutra?' One day, Baizhao Chu (Baizhao Chu, a person's name) came to Xuanhua in Ruzhou. Fengxue asked the monk to go and convey a message. As soon as they met, the monk picked up his sitting mat and asked, 'Is it okay to unfold it? Is it okay not to unfold it?' Baizhao Chu said, 'See for yourself.' The monk then shouted loudly. Baizhao Chu said, 'I have personally seen knowledgeable people come before, but I have never dared to be so rash as you.' The monk said, 'The bandit army is utterly defeated.' Baizhao Chu said, 'If I see the monk Fengxue tomorrow, I will tell him everything.' The monk said, 'As you wish, as you wish, but don't forget.' When the monk returned, he first told Fengxue. Fengxue said, 'Today you have captured another bandit.' The monk said, 'A master doesn't flaunt his name.' The next day, as soon as Baizhao Chu met him, he brought up the previous conversation. Fengxue said, 'Not only yesterday, but today you were caught red-handed with the stolen goods, hence your fame.' The teacher addressed the assembly, saying, 'The Buddha Dharma is entrusted to kings, ministers, and powerful benefactors, so that the lamps may be passed on continuously without end.' Assembly, what is it that is being passed on? After a moment, he said, 'It must be Elder Kasyapa (Kasyapa, one of the ten great disciples of the Buddha) who can do it.' At that time, a monk came out and asked, 'What is the difference between the assembly at Vulture Peak (Lingshan Assembly, the assembly held by Sakyamuni Buddha at Vulture Peak) and today?' The teacher said, 'Falling into a pit, falling into a trap.' The monk said, 'Why is that so?' The teacher said, 'Blind.' A monk asked, 'What is the family style of the abbot?' The teacher said, 'One word cuts off the mouths of a thousand rivers; only before the ten-thousand-foot peak can one attain the profound.' The monk asked, 'What is the great meaning of the Buddha Dharma?' The teacher said, 'Beside the city of the King of Chu, the Ru River flows eastward.' When ascending the platform to preach, he said, 'If we talk about this matter, it does not actually involve a single word.' After saying this, he descended from the platform. A monk asked, 'What is the characteristic of Brahma's sound?' The teacher said, 'The braying of a donkey and the barking of a dog.' The monk asked, 'What is the Buddha?' The teacher said, 'A bride riding a donkey.'

---

阿家牽。

曰。未審此語甚句中收。

曰。三玄收不得。四句豈能該。

曰。此意如何曰。天長地久。日月齊明。

上堂曰。第一句下薦得。堪與佛祖為師。第二句薦得。堪與人天為師。第三句下薦得。自救不了。

僧問。如何是徑截一路。

曰。或在山間。或在樹下。

問。從上諸聖向甚處行履。

曰。牽犁拽杷。

問。如何是道。

曰。爐中有火無心撥。處處縱橫任意游。

如何是道中人。

曰。坐看煙霞秀。不與白雲齊。

贊曰。

戲海蒼龍　　空群良馬 　吃鳥喙藥　　和骨換來 　將止啼金　　盡情拋舍 　動容揚古路　　被風穴掘窖深埋 　好手不彰名　　將白兆和贓捉敗 　潑家風郎當不少　　千江口萬峰前 　徑截路迂迴轉多　　或山間或樹下 　和音勃窣瞎　　推靈山一會落塹墮坑 　惡毒未忘懷　　驅從上諸聖牽犁拽杷 　驢鳴犬吠梵音相　　誰敢愿聞 　地久天長真佛身　　保未徹在

雖將三句驗天下衲僧。我且問你。新婦騎驢阿家牽。是阿語話。

汾陽昭禪師

師諱善昭。太原人。俗姓俞。初謁首山。遇上堂。出問。馬祖升堂。百丈卷席。意旨如何。

山曰。龍袖拂開全體

【現代漢語翻譯】 現代漢語譯本 阿家牽（ā jiā qiān）：婆婆牽著驢子。

問：不知這句話屬於哪一句？

答：三玄（sān xuán）也概括不了，四句偈（sì jù jì）又怎能包含？

問：此話何意？答：天長地久，日月同輝。

上堂開示：第一句下能領悟，堪為佛祖之師；第二句下能領悟，堪為人天之師；第三句下能領悟，自身都難保。

僧問：如何是直截了當的道路？

答：或在山間，或在樹下。

問：歷代聖賢往何處修行？

答：牽犁扶耙。

問：如何是道？

答：爐中有火卻無心撥弄，處處縱橫任意遨遊。

如何是得道之人？

答：靜坐觀賞煙霞美景，不與白雲比高。

贊曰：

戲海蒼龍，空群良馬， 吃鳥喙藥，和骨換來。 將止啼金，盡情拋舍， 動容揚古路，被風穴（fēng xué）掘窖深埋。 好手不彰名，將白兆（bái zhào）和贓捉敗。 潑家風郎當不少，千江口萬峰前， 徑截路迂迴轉多，或山間或樹下。 和音勃窣瞎，推靈山一會落塹墮坑， 惡毒未忘懷，驅從上諸聖牽犁拽杷。 驢鳴犬吠梵音相，誰敢愿聞？ 地久天長真佛身，保未徹在。

雖然用三句來檢驗天下僧人，我且問你：新婦騎驢阿家牽，是阿語話嗎？

汾陽昭禪師（Fényáng Zhāo Chánshī）

禪師名善昭（Shànzhāo），太原人，俗姓俞。初次拜訪首山（Shǒushān），遇上首山禪師上堂，便出言問道：『馬祖（Mǎzǔ）升堂，百丈（Bǎizhàng）卷席，意旨如何？』

首山禪師回答說：『龍袖拂開全體。』

【English Translation】 English version Ā jiā qiān: The mother-in-law leads the donkey.

Asked: I don't know which sentence this phrase belongs to?

Answered: The Three Mysteries (sān xuán) cannot encompass it, how can the Four-line Gatha (sì jù jì) contain it?

Asked: What does this mean? Answered: Heaven is long, earth is enduring, the sun and moon shine together.

Ascending the hall, he said: If you can understand the first sentence, you are worthy to be a teacher of the Buddhas; if you can understand the second sentence, you are worthy to be a teacher of humans and devas; if you can understand the third sentence, you cannot even save yourself.

A monk asked: What is the direct path?

Answered: Sometimes in the mountains, sometimes under the trees.

Asked: Where do all the sages of the past practice?

Answered: Pulling plows and dragging harrows.

Asked: What is the Dao?

Answered: There is fire in the stove, but no one stirs it; everywhere is free to roam as one pleases.

What is a person of the Dao?

Answered: Sitting and watching the beautiful scenery of mist and clouds, not competing with the white clouds.

Eulogy:

The azure dragon plays in the sea, the fine horses empty the herd, Eating the bird's beak medicine, bones are exchanged. Taking the gold to stop crying, discarding it completely, Moving and praising the ancient path, deeply buried by Fēng Xué. A good hand does not reveal its name, capturing Bái Zhào and the stolen goods. The wild family style is not lacking, in front of thousands of rivers and ten thousand peaks, The direct path is circuitous and winding, sometimes in the mountains, sometimes under the trees. The harmonious sound is indistinct and blind, pushing the assembly on Mount Ling (Líng Shān) into a pit. The malice has not been forgotten, driving all the past sages to pull plows and drag harrows. The donkey's braying and the dog's barking are like the sound of Brahma, who dares to listen? The true body of the Buddha is as long as heaven and earth, but it is not yet fully understood.

Although using three sentences to test all the monks in the world, I will ask you: The new bride rides a donkey, and the mother-in-law leads it, is this a local saying?

Chan Master Fényáng Zhāo

The Chan Master's name was Shànzhāo, a native of Taiyuan, with the surname Yu. He first visited Shǒushān and encountered the Chan Master ascending the hall. He came forward and asked: 'Mǎzǔ ascended the hall, and Bǎizhàng rolled up the mat. What is the meaning of this?'

Shǒushān Chan Master replied: 'The dragon's sleeve sweeps open the whole.'

---

現曰。師意如何。

山曰。像王行處絕狐蹤。師于言下大悟示眾。凡一句語。須具三玄門。每一玄門。須具三要路。有照有時。或先照後用。或先用后照。或照用同時。或照用不同時。或先照後用。且要共你商量。或先用后照。也須是個人始得。或照用同時。你又作么生當抵。或照用不同時。你又作么生湊洎。

示眾云。汾陽有三訣。衲僧難辨別。更擬問如何。拄杖驀頭楔。

僧問。如何是接初機句。

曰。汝是行腳僧。

如何是辨衲僧句。

曰。西方日出卯。

如何是正令行句。

曰。千里持來呈舊面。

如何是定乾坤句。

曰。北俱盧洲長粳米。食者無喜亦無嗔。

僧問。如何是賓中賓。

曰。合掌庵前問世尊。

如何是賓中主。

曰。對面無儔侶。

如何是主中賓。

曰。陳雲橫海上。拔劍攪龍門。

如何是主中主。

曰。三頭六臂擎天地。忿怒那吒撲帝鐘。

僧問。如何是學人著力處。

曰。嘉州打大像。

如何是學人轉身處。

曰。陜府灌鐵牛。

如何是學人親切處。

曰。西河弄師子。

北地苦寒。師罷夜參。有異比丘振錫而至。謂師曰

【現代漢語翻譯】 現代漢語譯本： 現（Xiàn）說：『您的意思是怎樣的？』 山（Shān）說：『象王行走的地方，狐貍的軌跡就消失了。』這位禪師在聽了這話后，豁然大悟，並向大眾開示：『凡是一句話，必須具備三玄門。每一個玄門，必須具備三要路。』有照的時候，有用的時候；或者先照後用，或者先用后照，或者照用同時，或者照用不同時。或者先照後用，還要與你商量；或者先用后照，也必須是個人才行。或者照用同時，你又打算如何應對？或者照用不同時，你又打算如何湊合？』 禪師向大眾開示說：『汾陽（Fényáng）有三訣，衲僧（nàsēng，指雲遊僧人）難以分辨。更想問如何，就用拄杖當頭打去。』 有僧人問：『什麼是接引初學者的語句？』 禪師說：『你是行腳僧。』 僧人問：『什麼是辨別衲僧的語句？』 禪師說：『西方日出卯。』 僧人問：『什麼是正令施行的語句？』 禪師說：『千里持來呈舊面。』 僧人問：『什麼是定乾坤的語句？』 禪師說：『北俱盧洲（Běijūlúzhōu，佛教傳說中的四大部洲之一）長粳米，食者無喜亦無嗔。』 僧人問：『什麼是賓中賓？』 禪師說：『合掌庵前問世尊（Shìzūn，對佛的尊稱）。』 僧人問：『什麼是賓中主？』 禪師說：『對面無儔侶。』 僧人問：『什麼是主中賓？』 禪師說：『陳雲橫海上，拔劍攪龍門。』 僧人問：『什麼是主中主？』 禪師說：『三頭六臂擎天地，忿怒那吒（Nàzhā，佛教護法神）撲帝鐘。』 僧人問：『什麼是學人著力之處？』 禪師說：『嘉州（Jiāzhōu）打大像。』 僧人問：『什麼是學人轉身之處？』 禪師說：『陜府（Shǎnfǔ）灌鐵牛。』 僧人問：『什麼是學人親切之處？』 禪師說：『西河（Xīhé）弄師子。』 北方苦寒。禪師結束了夜間的參禪。有一位奇異的比丘（bǐqiū，和尚）搖著錫杖而來，對禪師說：

【English Translation】 English version: Xian (Xiàn) said, 'What is your intention, Master?' Shan (Shān) said, 'Where the elephant king walks, the fox's tracks disappear.' Upon hearing this, the Zen master had a great enlightenment and instructed the assembly: 'Every sentence must possess three mysterious gates. Each mysterious gate must possess three essential paths.' There is a time for illumination, and a time for application; or first illumination then application, or first application then illumination, or illumination and application simultaneously, or illumination and application at different times. Or first illumination then application, we still need to discuss it with you; or first application then illumination, it must be a person who understands. Or illumination and application simultaneously, how will you deal with it? Or illumination and application at different times, how will you manage to piece it together?' The Zen master instructed the assembly, saying: 'Fenyang (Fényáng) has three secrets, difficult for wandering monks (nàsēng) to discern. If you further ask how, I will strike you on the head with my staff.' A monk asked, 'What is a phrase to receive beginners?' The Zen master said, 'You are a traveling monk.' The monk asked, 'What is a phrase to distinguish wandering monks?' The Zen master said, 'The sun rises in the west at mao (卯, the fourth of the twelve Earthly Branches).' The monk asked, 'What is a phrase for the enactment of the correct decree?' The Zen master said, 'Carried from a thousand miles to present the old face.' The monk asked, 'What is a phrase to stabilize the universe?' The Zen master said, 'In Uttarakuru (Běijūlúzhōu, one of the four continents in Buddhist cosmology) grows long-grain rice; those who eat it have neither joy nor anger.' The monk asked, 'What is guest within guest?' The Zen master said, 'In front of the hermitage of joined palms, ask the World-Honored One (Shìzūn, a respectful title for the Buddha).' The monk asked, 'What is guest within host?' The Zen master said, 'Facing each other, there are no companions.' The monk asked, 'What is host within guest?' The Zen master said, 'Chen clouds lie across the sea, drawing a sword to stir the Dragon Gate.' The monk asked, 'What is host within host?' The Zen master said, 'Three heads and six arms support heaven and earth, the wrathful Nata (Nàzhā, a Buddhist protector deity) strikes the imperial bell.' The monk asked, 'Where should the student exert effort?' The Zen master said, 'In Jia Prefecture (Jiāzhōu), strike the great statue.' The monk asked, 'Where should the student turn around?' The Zen master said, 'In Shan Prefecture (Shǎnfǔ), pour iron into the iron ox.' The monk asked, 'Where is the student's intimate place?' The Zen master said, 'In the West River (Xīhé), play with the lion.' The north is bitterly cold. The Zen master finished the evening meditation. An extraordinary bhiksu (bǐqiū, monk) arrived, shaking his staff, and said to the Zen master:

---

。會中有大士六人。奈何不說法。言訖。升空而去。

師記以偈曰。

胡僧金錫光。請法到汾陽。

六人成大器。勸請為敷揚。

贊曰。

孤高絕世　　靜退離倫 　寶鼎芝房清廟之瑞 　瑤林瓊樹滄海之珍 　大象經行絕狐蹤　　頓明言外旨 　吹毛拔出攪龍門　　誰識主中賓 　發箭鋒機　　三玄門擊開有照有用 　立乾坤句　　長粳米吃著無喜無嗔 　西河弄師子大欠爪牙　　道親切不親切 　陜府灌鐵牛用盡氣力　　要轉身難轉身 　賊機關謂千聖不知　　辨衲僧有三訣 　鬼腳跡被胡僧覷破　　成大器只六人 　與葉縣過從　　同坑無異土 　逐慈明怒罵　　餿飯祭閑神

電捲風旋。參七十二員善知識。到拖泥帶水處。最苦是十智同真。

葉縣省禪師

師嗣首山。諱歸省。冀州賈氏子。師到首山。山舉竹篦問曰。喚作竹篦則觸。不喚作竹篦則背。喚作什麼。

師掣竹篦拗作兩截。擲地曰。是什麼。

山曰。瞎。師便作禮僧問。法海一滴蒙師指。向上宗乘事若何。

曰。高祖殿前樊噲怒。須知萬里絕煙塵。

僧問。維摩丈室不以日月為明。

曰。眉分八字。

曰。未審意旨如何。

曰。雙耳垂肩僧問。如何是清

【現代漢語翻譯】 現代漢語譯本： 法會上來了六位大士（菩薩的別稱）。（他們）為什麼不說法呢？說完，就升到空中離開了。

老師用偈語記錄這件事說：

'胡僧（來自西域的僧人）拿著金錫杖，到汾陽（地名）來請法。 六人成就大器，勸請（老師）為大家宣揚佛法。'

讚語：

『孤高絕世，靜退離倫，是寶鼎、芝房、清廟的祥瑞，是瑤林、瓊樹、滄海的珍寶。 大象走過的地方沒有狐貍的軌跡，（他們）頓悟了言語之外的旨意。 吹毛就能拔出攪動龍門的（人才），誰能認識到主中的賓客？ 發射箭鋒般的機鋒，三玄門被擊開，有照有用。 立下頂天立地的句子，吃著長粳米，無喜無嗔。 西河（地名）耍獅子，大大欠缺爪牙，（你）說親切還是不親切？ 陜府（地名）灌鐵牛，用盡了氣力，想要轉身，難以轉身。 賊的機關，（他們）說千聖（眾多聖人）也不知道，辨別衲僧（僧人的別稱）有三個訣竅。 鬼的腳跡被胡僧看破，成就大器的只有六人。 與葉縣（地名）的禪師交往，同在一個坑裡，沒有不同的泥土。 追隨慈明（禪師）的怒罵，用餿飯祭祀閑神。』

像閃電般迅速，像旋風般猛烈。參訪了七十二位善知識（指導修行的人）。到了拖泥帶水的地方，最苦的是十智同真（十種智慧共同達到真如的境界）。

葉縣省禪師（禪師名號）

老師繼承了首山（寺廟名）的法脈。法名歸省，是冀州（地名）賈家的兒子。老師來到首山，首山禪師舉起竹篦（竹製的拂塵）問道：『叫它竹篦就落入了執著，不叫它竹篦就違背了事實，那麼叫它什麼？』

老師拿起竹篦，把它拗成兩截，扔在地上說：『這是什麼？』

首山禪師說：『瞎了你的眼！』老師便向僧人作禮，問道：『法海（比喻佛法）中的一滴水，蒙受老師的指點，向上宗乘（禪宗）的事又該如何？』

（首山禪師）回答說：『高祖（劉邦）殿前樊噲（人名）發怒，要知道萬里之內絕無戰事。』

有僧人問道：『維摩（維摩詰，佛教在家菩薩）的丈室不用日月來照明。』

（禪師）回答說：『眉毛分開成八字。』

（僧人）問道：『不知道其中的意思是什麼？』

（禪師）回答說：『雙耳垂肩。』有僧人問道：『如何是清凈？』

English version: In the assembly, there were six great beings (Bodhisattvas). Why didn't they expound the Dharma? After speaking, they ascended into the sky and departed.

The Master recorded this with a verse, saying:

'A Hu monk (a monk from the Western Regions), with a golden staff, came to Fenyang (place name) to request the Dharma. Six people became great vessels, urging (the Master) to expound it for everyone.'

Eulogy:

'Lofty and unparalleled, quiet and withdrawn, surpassing the ordinary, they are auspicious signs of precious cauldrons, ganoderma chambers, and pure temples, treasures of jade forests, coral trees, and vast oceans. Where elephants tread, fox tracks disappear; (they) suddenly understand the meaning beyond words. Blowing on fur can extract those who stir the Dragon Gate; who recognizes the guest within the host? Launching arrow-sharp opportunities, the three mysterious gates are struck open, with illumination and function. Establishing heaven-and-earth sentences, eating long-grain rice, without joy or anger. The lion dance in Xihe (place name) greatly lacks claws and teeth; do you say it's intimate or not intimate? Pouring iron into the iron ox in Shanfu (place name), exhausting all strength, wanting to turn around, it's difficult to turn around. The thief's mechanism, (they) say the thousand sages (numerous saints) do not know; distinguishing a patched-robe monk (monk) has three secrets. The ghost's footprints are seen through by the Hu monk; only six people become great vessels. Associating with the Zen master of Yexian (place name), in the same pit, there is no different soil. Following Ciming's (Zen master) scolding, using stale rice to sacrifice idle spirits.'

Like lightning flashing and wind swirling. He visited seventy-two good advisors (those who guide practice). Arriving at places of muddied waters, the most bitter is the simultaneous realization of the ten wisdoms (ten kinds of wisdom jointly reaching the state of Suchness).

Zen Master Guisheng of Yexian (Zen Master's title)

The Master inherited the Dharma lineage of Shoushan (temple name). His Dharma name was Guisheng, and he was the son of the Jia family of Jizhou (place name). When the Master arrived at Shoushan, the Shoushan Zen master raised a bamboo whisk (a bamboo duster) and asked: 'Calling it a bamboo whisk is attachment, not calling it a bamboo whisk is contrary to fact, so what do you call it?'

The Master took the bamboo whisk, broke it into two pieces, and threw it on the ground, saying: 'What is this?'

The Shoushan Zen master said: 'Blind you!' The Master then bowed to the monks and asked: 'A drop of water in the Dharma sea (metaphor for the Buddha's teachings), receiving the Master's guidance, what about the affairs of the upward lineage (Zen lineage)?'

(The Shoushan Zen master) replied: 'Fan Kuai (person's name) was angry in front of Emperor Gaozu's (Liu Bang) palace; know that there will be no war within ten thousand miles.'

A monk asked: 'Vimalakirti's (Vimalakirti, a Buddhist lay Bodhisattva) chamber does not use the sun and moon for illumination.'

(The Zen master) replied: 'Eyebrows split into eight characters.'

(The monk) asked: 'I don't know what the meaning is?'

(The Zen master) replied: 'Ears drooping to the shoulders.' A monk asked: 'What is purity?'

【English Translation】 English version: In the assembly, there were six great beings (Bodhisattvas). Why didn't they expound the Dharma? After speaking, they ascended into the sky and departed.

The Master recorded this with a verse, saying:

'A Hu monk (a monk from the Western Regions), with a golden staff, came to Fenyang (place name) to request the Dharma. Six people became great vessels, urging (the Master) to expound it for everyone.'

Eulogy:

'Lofty and unparalleled, quiet and withdrawn, surpassing the ordinary, they are auspicious signs of precious cauldrons, ganoderma chambers, and pure temples, treasures of jade forests, coral trees, and vast oceans. Where elephants tread, fox tracks disappear; (they) suddenly understand the meaning beyond words. Blowing on fur can extract those who stir the Dragon Gate; who recognizes the guest within the host? Launching arrow-sharp opportunities, the three mysterious gates are struck open, with illumination and function. Establishing heaven-and-earth sentences, eating long-grain rice, without joy or anger. The lion dance in Xihe (place name) greatly lacks claws and teeth; do you say it's intimate or not intimate? Pouring iron into the iron ox in Shanfu (place name), exhausting all strength, wanting to turn around, it's difficult to turn around. The thief's mechanism, (they) say the thousand sages (numerous saints) do not know; distinguishing a patched-robe monk (monk) has three secrets. The ghost's footprints are seen through by the Hu monk; only six people become great vessels. Associating with the Zen master of Yexian (place name), in the same pit, there is no different soil. Following Ciming's (Zen master) scolding, using stale rice to sacrifice idle spirits.'

Like lightning flashing and wind swirling. He visited seventy-two good advisors (those who guide practice). Arriving at places of muddied waters, the most bitter is the simultaneous realization of the ten wisdoms (ten kinds of wisdom jointly reaching the state of Suchness).

Zen Master Guisheng of Yexian (Zen Master's title)

The Master inherited the Dharma lineage of Shoushan (temple name). His Dharma name was Guisheng, and he was the son of the Jia family of Jizhou (place name). When the Master arrived at Shoushan, the Shoushan Zen master raised a bamboo whisk (a bamboo duster) and asked: 'Calling it a bamboo whisk is attachment, not calling it a bamboo whisk is contrary to fact, so what do you call it?'

The Master took the bamboo whisk, broke it into two pieces, and threw it on the ground, saying: 'What is this?'

The Shoushan Zen master said: 'Blind you!' The Master then bowed to the monks and asked: 'A drop of water in the Dharma sea (metaphor for the Buddha's teachings), receiving the Master's guidance, what about the affairs of the upward lineage (Zen lineage)?'

(The Shoushan Zen master) replied: 'Fan Kuai (person's name) was angry in front of Emperor Gaozu's (Liu Bang) palace; know that there will be no war within ten thousand miles.'

A monk asked: 'Vimalakirti's (Vimalakirti, a Buddhist lay Bodhisattva) chamber does not use the sun and moon for illumination.'

(The Zen master) replied: 'Eyebrows split into eight characters.'

(The monk) asked: 'I don't know what the meaning is?'

(The Zen master) replied: 'Ears drooping to the shoulders.' A monk asked: 'What is purity?'

---

凈法身。

曰。廁坑籌子。

問。如何是毗盧主。

曰。僧排夏臘。俗列耆年。

問。如何是深深處。

曰。貓有歃血之功。虎有起尸之德。

曰。莫便是也無。

曰。確搗東南。磨推西北。

示眾云。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。他方此界。有情無情。以手畫一畫。云。俱入此宗。此宗門中亦能殺人。亦能活人。殺人須是殺人刀。活人須是活人句。作么生是殺人刀．活人句。道得底。出來對眾道看。若道不得。即孤負平生。

師面目嚴冷。眾所敬畏。天衣懷．浮山遠二人至。欲求住。正值雪寒。師將水灌且過。其餘皆怒去。唯二人整衣得坐。至晚。師到。呵曰。你更不去。我打你。

遠近前曰。某數千里特來參和尚禪。豈以一杓水潑便去。若打殺。也不去。

師笑曰。你兩個要參禪。卻去掛搭。

續請遠充典座。事見武庫。茲不具載。

贊曰。

項鐵重千斤　　倔強無人歒 　分首山活業自支撐 　將臨濟傢俬盡狼藉 　清凈身　　廁籌子倒用橫拈 　觸背機　　潑竹篦胡拋亂擲 　高祖殿前樊噲怒　　把宗風凌辱太多 　維摩丈室日月明　　當意旨人信不及 　

【現代漢語翻譯】 現代漢語譯本 凈法身（清凈的法身）。 答：廁所里的籌子（廁所里用來刮拭的木片）。 問：如何是毗盧主（毗盧遮那佛，代表佛的法身）？ 答：僧人按夏臘（出家年限）排序，俗人按耆年（年齡）排列。 問：如何是深深處？ 答：貓有歃血（shà xuè，指盟誓）的功勞，虎有起尸的恩德。 問：莫非就是這樣嗎？ 答：確鑿地搗擊東南，磨盤推向西北。 師父開示大眾說：宗師的血脈，或者凡俗或者聖賢。龍樹（Nāgārjuna，印度佛教哲學家）馬鳴（Aśvaghoṣa，印度佛教詩人），天堂地獄，鑊湯（huò tāng，沸水）爐炭，牛頭獄卒，森羅萬象，日月星辰，他方此界，有情無情。用手畫了一下，說：都歸入此宗。此宗門中也能殺人，也能活人。殺人須是殺人刀，活人須是活人句。怎麼是殺人刀、活人句？說得出的，出來當衆說看。如果說不出，就辜負了平生。 師父面容嚴肅冷峻，眾人敬畏。天衣懷（Tiānyī Huái，人名），浮山遠（Fúshān Yuǎn，人名）二人來到，想要留下來。正值寒冷的下雪天，師父用水潑他們，想讓他們離開。其餘的人都生氣地走了，只有二人整理好衣服坐著。到晚上，師父來到，呵斥說：你們還不走？我打你們。 浮山遠上前說：我數千里特地來參和尚的禪，怎麼會因為一瓢水就走了呢？即使被打死，也不會走。 師父笑著說：你們兩個要參禪，卻應該去掛單（指雲遊僧人到寺院投宿）。 後來請浮山遠擔任典座（寺院中負責管理僧眾飲食的職務），事情記載在《武庫》中，這裡不再詳細記載。 贊曰： 脖頸如鐵重千斤，倔強無人能匹敵。 分首山（Fēnshǒu Shān，山名）的活計自己支撐，將臨濟（Línjì，佛教禪宗派別）的家業都弄得亂七八糟。 清凈的法身，廁所里的籌子倒過來橫著拿。 觸背的機鋒，潑竹篦（bì，竹製的炊具）胡亂拋擲。 高祖殿前樊噲（Fán Kuài，人名）發怒，把宗風**太多（原文如此，意義不明）。 維摩（Vimalakirti，佛教居士）丈室日月光明，當中的意旨人們不相信。

【English Translation】 English version Pure Dharma Body. Answer: Toilet scraper. Question: What is Vairocana Master (Vairocana Buddha, representing the Dharmakaya of the Buddha)? Answer: Monks are ranked by their years of monastic life, and laypeople are ranked by their age. Question: What is the deepest place? Answer: The cat has the merit of smearing blood in oaths, and the tiger has the virtue of raising the dead. Question: Is that it? Answer: Pounding firmly in the southeast, grinding the millstone to the northwest. The master addressed the assembly, saying: 'The lineage of the patriarchs, whether ordinary or saintly. Nāgārjuna, Aśvaghoṣa, heaven and hell, cauldrons of boiling water and burning charcoal, ox-headed jailers, all phenomena, the sun, moon, and stars, this world and other realms, sentient and insentient beings.' He drew a line with his hand and said, 'All enter this sect. Within this sect, one can also kill and give life. To kill requires a killing sword, and to give life requires a life-giving phrase. What is the killing sword and the life-giving phrase? If you can say it, come forward and say it to the assembly. If you cannot say it, you will have wasted your life.' The master's face was stern and cold, and the assembly revered and feared him. Tiānyī Huái and Fúshān Yuǎn arrived, wanting to stay. It was a cold, snowy day, and the master splashed water on them, wanting them to leave. The others all left in anger, but the two of them straightened their robes and sat down. In the evening, the master came and scolded, 'You still haven't left? I'll hit you.' Fúshān Yuǎn stepped forward and said, 'I came thousands of miles specifically to consult the Zen of the venerable monk. How could I leave because of a ladle of water? Even if I am beaten to death, I will not leave.' The master laughed and said, 'If you two want to practice Zen, you should go and register as temporary residents (referring to wandering monks lodging in temples).' Later, Fúshān Yuǎn was invited to serve as the superintendent of provisions (the position in the temple responsible for managing the food of the monks). The matter is recorded in the 'Military Storehouse,' so it will not be detailed here. Eulogy: A neck of iron weighing a thousand pounds, stubborn and unmatched by anyone. Supporting the work of Fēnshǒu Mountain by himself, he has made a mess of the family business of Línjì. The pure Dharma body, the toilet scraper is held upside down and sideways. The sharp exchange of Zen, splashing the bamboo cooking utensil haphazardly. Fán Kuài was angry in front of the Gaozu Hall, taking too much of the sect's style (as in the original text, the meaning is unclear). Vimalakirti's room is bright as the sun and moon, but people do not believe in the meaning within.

---

毗盧師法身主強分疏　　僧排夏臘俗列耆年 　起尸德歃血功錯註解　　碓搗東南磨推西北 　黃檗肚腸霜冷麵　　潑天衣凍使成冰 　鍊銅肝膽鐵為心　　逼浮山走得上壁

沒巴鼻弄出惡情。悰活人句。殺人刀。晴空里轟個霹靂。

浮山圓鑒禪師

師諱法遠。號圓鑒。嗣葉縣。鄭州人。王氏子。上堂云。諸佛出世。建立化門。不離三身智眼。亦如摩醯首羅三目圓伊三點。何故。一隻眼水泄不通。緇素難辨。一隻眼大地全該。十方通暢。一隻眼高低一顧。萬類齊瞻。雖然如是。若是本色衲僧。驀路相逢。別具正眼始得。所以道。三世諸佛不知有。貍奴白牯卻知有。且道知有個什麼。良久。深秋簾幕千家雨。落日樓臺一笛風五祖演和尚遊方參師。師曰。子來晚。吾老矣。可依白雲。吾雖未識。見渠頌臨濟三頓棒話。甚諦當。演遂往見云。得旨。

師接青華嚴。以所授大陽衣履付之。令續洞上宗。偈曰。

須彌立太虛。日月附而轉。

群峰漸倚他。白雲方改變。

少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車輾。

初。歐陽文忠公聞師奇逸。見師。未有以異之。因與客棋。師坐旁。公收棋。請師因棋說法。師即令撾鼓。上堂曰。若論此事。如兩家著棋相似。何謂也

。敵手知音。當機不讓。若是綴五饒三。又通一路始得。有一般底。只解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后。徒勞逴斡。所以道。肥邊易得。瘦肚難求。思行即往往失粘。心粗乃時時頭撞。休夸國手。謾說神仙。贏局逾籌即不問。且道黑白未分時。一著落在甚處。良久。云。從前十九路。迷悟幾多人。公加嘆久之。

師退休于會聖巖。敘佛祖奧義。作九帶。曰。若據圓極法門。本具十數。今此九帶。已為諸人說了。更有一帶。還見么。若也見得分明。卻請出來說看。說得分明。許汝通前九帶。圓明道眼。若見不親切。說不相應。惟依吾語而為己解。則名謗法。諸人到此如何。眾無語。師叱去之。

師少時與達觀穎．薛大頭七八人入蜀。見香林遠和尚。於水晶宮探雲門宗旨。幾遭橫逆。以智得脫。眾以師曉吏事。故號遠錄公。師晚年得資侍者。甚喜之。凡接人皆委資矣。

贊曰。

活衲僧　　只一個 　口餓時將佛祖吞　　腳到處把叢林攪 　鳴蟄龍匣吹毛劍　　威行萬國之中 　出老蚌胎明月珠　　光透八纮之表 　指老東山奪白雲正傳之印　　己不欲施於人 　逼青華嚴受明安密付之衣　　殃及你過在我 　神仙一局棋密排盤裡　　機路上衝關 　摩醯三隻眼豎亞頂門　　

髑髏前失照 　探雲門宗旨　　破草鞋蹈斷蜀山云 　苦葉縣家風　　竊鑰匙擅開香積鎖 　深秋簾幙千家雨　　三世諸佛未許揶揄 　落日樓臺一笛風　　白牯貍奴討甚分曉 　橫拖九帶　　葛藤窠里出頭來 　休罷萬機　　會聖巖中高枕臥

少時落賴。贏得錄公名。年老成魔。引資侍者全身入草。

慈明圓禪師

師諱楚圓。嗣汾陽。全州李氏子。少為書生。母賢。令出家。與谷泉．瑘瑘等見汾陽。悟旨后。同大愚數輩辭陽。相讓不肯為參頭。陽示偈曰。

天無頭。吉州城畔展戈矛。

將軍疋馬林下過。員州城裡鬧啾啾。

師曰。某甲何人。敢當此記莂。遂為首。

辭去後。住福嚴。黃龍見師。以氣自負。師痛叱之。舉趙州勘婆話問龍。龍無對。至數日方省。呈頌曰。

傑出叢林是趙州。老婆勘破沒來由而今四海清如鏡。行人莫以路為仇。

仍于掌中書有字。師見。謂曰。好則好矣。中有一字不是。龍遂開掌示之。師印可。

楊岐參次。問。幽鳥語喃喃。辭云入亂峰時如何。

師曰。我行荒草里。汝又入深村。

岐曰。官不容針。更借一問。師便喝。

岐曰。好喝。師又喝。岐亦喝。師連喝兩喝。

師見泉大道來。問曰。

【現代漢語翻譯】 現代漢語譯本： 髑髏前失照：在骷髏面前失去了光照。 探雲門宗旨：探索探雲門（寺廟名）的宗旨 破草鞋蹈斷蜀山云：穿著破草鞋，踏斷蜀山的雲彩。 苦葉縣家風：苦葉縣（地名）的家風。 竊鑰匙擅開香積鎖：偷偷拿了鑰匙，擅自打開香積（寺廟名）的鎖。 深秋簾幙千家雨：深秋時節，千家萬戶的簾幕都籠罩在雨中。 三世諸佛未許揶揄：過去、現在、未來三世的諸佛都不允許嘲笑。 落日樓臺一笛風：夕陽西下，樓臺上吹來一陣笛聲。 白牯貍奴討甚分曉：白色的母牛，要討個什麼明白？ 橫拖九帶：橫著拖著九條帶子。 葛藤窠里出頭來：從葛藤（一種蔓生植物）的巢穴里鑽出頭來。 休罷萬機：停止一切事務。 會聖巖中高枕臥：在會聖巖（地名）中高枕而臥。 少時落賴。贏得錄公名：年輕時落魄潦倒，卻贏得了錄公（人名）的名聲。 年老成魔。引資侍者全身入草：年老時成了魔，引導侍者全身隱入草莽。 慈明圓禪師（人名） 師諱楚圓（人名），嗣汾陽（人名）。全州（地名）李氏子。少為書生。母賢。令出家。與谷泉（人名）．瑘瑘（人名）等見汾陽（人名）。悟旨后。同大愚（人名）數輩辭陽。相讓不肯為參頭。陽示偈曰： 天無頭。吉州（地名）城畔展戈矛。 將軍疋馬林下過。員州（地名）城裡鬧啾啾。 師曰。某甲何人。敢當此記莂。遂為首。 辭去後。住福嚴（寺廟名）。黃龍（人名）見師。以氣自負。師痛叱之。舉趙州（人名）勘婆話問龍。龍無對。至數日方省。呈頌曰： 傑出叢林是趙州（人名）。老婆勘破沒來由而今四海清如鏡。行人莫以路為仇。 仍于掌中書有字。師見。謂曰。好則好矣。中有一字不是。龍遂開掌示之。師印可。 楊岐（人名）參次。問。幽鳥語喃喃。辭云入亂峰時如何。 師曰。我行荒草里。汝又入深村。 岐曰。官不容針。更借一問。師便喝。 岐曰。好喝。師又喝。岐亦喝。師連喝兩喝。 師見泉大道（人名）來。問曰。

【English Translation】 English version: Losing Light Before the Skull: Losing illumination before a skull. Exploring the Ten'un Gate's Tenets: Exploring the tenets of the Ten'un Gate (temple name). Breaking Straw Sandals, Treading Through the Clouds of Mount Shu: Wearing broken straw sandals, treading through the clouds of Mount Shu (mountain name). The Family Tradition of Bitter Leaf County: The family tradition of Bitter Leaf County (place name). Stealing the Key, Presumptuously Opening the Lock of Xiangji: Secretly taking the key, presumptuously opening the lock of Xiangji (temple name). In Deep Autumn, Rain on the Curtains of Thousands of Homes: In deep autumn, the curtains of thousands of homes are shrouded in rain. The Buddhas of the Three Worlds Do Not Permit Mockery: The Buddhas of the past, present, and future do not permit mockery. At Sunset, a Flute's Wind on the Terrace: As the sun sets, a flute's wind blows on the terrace. What Understanding Does the White Cowcat Seek?: What understanding does the white cowcat seek? Dragging Nine Belts Horizontally: Dragging nine belts horizontally. Coming Out from the Kudzu Vine Nest: Emerging from the nest of kudzu vines (a creeping plant). Cease All Affairs: Cease all affairs. Pillowing High in the Meeting Saint Cliff: Pillowing high and sleeping in the Meeting Saint Cliff (place name). Young, Fallen and Dependent, Winning the Name of Lu Gong: Young, fallen and dependent, yet winning the name of Lu Gong (person name). Old, Becoming a Demon, Guiding the Attendant to Enter the Grass Completely: Old, becoming a demon, guiding the attendant to completely enter the grass. Chan Master Ciming Yuan (person name) The Master's name was Chuyuan (person name), succeeding Fenyang (person name). He was a son of the Li family of Quanzhou (place name). In his youth, he was a scholar. His mother was virtuous and ordered him to become a monk. With Guquan (person name), Yaya (person name), and others, he saw Fenyang (person name). After understanding the principle, he and Dayu (person name) and several others left Yang, yielding to each other and refusing to be the head of the group. Yang showed a verse, saying: Heaven has no head. At the edge of Jizhou (place name) city, spears and halberds are displayed. A general passes under the forest on a single horse. In Yuanzhou (place name) city, there is a noisy clamor. The Master said, 'Who am I to dare receive this prediction?' Then he took the lead. After leaving, he lived in Fuyan (temple name). Huanglong (person name) saw the Master and was proud of his spirit. The Master severely rebuked him. He raised Zhao Zhou's (person name) question about the old woman to ask Long. Long had no answer. After several days, he realized and presented a eulogy, saying: Outstanding in the forest is Zhao Zhou (person name). The old woman saw through it for no reason. Now the four seas are as clear as a mirror. Travelers should not take the road as an enemy. He still wrote words in his palm. The Master saw it and said, 'It is good, but one word is not right.' Long then opened his palm to show it. The Master approved. Yangqi (person name) asked in turn, 'How is it when a secluded bird murmurs and leaves the clouds to enter the chaotic peaks?' The Master said, 'I walk in the wild grass, and you enter the deep village.' Qi said, 'An official cannot tolerate a needle. May I borrow another question?' The Master then shouted. Qi said, 'Good shout!' The Master shouted again. Qi also shouted. The Master shouted twice in a row. The Master saw Quan Da Dao (person name) coming and asked.

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片云橫谷口。遊人何處來泉顧視云。夜來何處火。燒出古人墳。

師云。未在。更道。泉作虎聲。師打一坐具。泉便推師就坐。師作虎聲。

泉曰。我見七十餘員善知識。今日方遇作家。

時真點胸為善侍者。折難自金鑾還。師呵曰。解夏未一月。乃已至此破壞叢林。有何忙事。

真曰。大事未透脫耳。

師曰。汝以何為佛法要切。

真曰。無雲生嶺上。有月落波心師詬曰。面皺齒豁猶作此見解。

真曰。愿為決之。

師曰。汝問我。

真理前話。師曰。無雲生嶺上。有月落波心。真遂契悟。

師因同人至。上堂曰。颯颯涼風景。同人訪寂寥。煮茶山上水。燒鼎洞中樵。珍重。

楊．李二公與師為法友。問答見師本傳。

贊曰。

未出母胎時　　已具超方誌 　厭儒冠棄東魯書　　入祖室扣西來意 　隨緣放曠　　千尋浪戲容吞舟之魚 　大智洞明　　九曲珠穿賴引絲之蟻 　竄身軍伍　　見汾陽于塞草叢中 　勘證老婆　　烹黃龍于南金爐里 　骨董箱荷斯文重寄　　一縷系千鈞 　將軍馬展城畔戈矛　　隻身嬰萬騎 　深村荒草　　與楊岐同轍不同途 　野火古墳　　聽谷泉自倒還自起 　鷹搏岳頂　　殺氣蒸云 　虎踞霜華　

【現代漢語翻譯】 現代漢語譯本 一片云橫在山谷的入口，遊人從哪裡來？泉顧視著云。夜裡哪裡來的火？燒出了古人的墳墓。

老師說：『還沒說到點子上，再說。』泉發出老虎的吼聲。老師打了一下坐具，泉便推老師坐下。老師也發出老虎的吼聲。

泉說：『我見過七十多位善知識（kalya-mitra，指引人向善的良師益友），今天才遇到真正的行家。』

當時真點胸為善侍者，從金鑾殿回來。老師呵斥道：『解夏（pravāraṇa，僧眾結束雨季安居的儀式）還沒一個月，你就已經這樣破壞叢林（araṇya，僧眾修行的場所），有什麼要緊的事？』

真說：『大事還沒有透徹領悟。』

老師說：『你認為什麼是佛法的要點？』

真說：『無雲生嶺上，有月落波心。』老師責罵道：『面容蒼老，牙齒脫落，還作這樣的見解。』

真說：『希望您能為我決斷。』

老師說：『你問我。』

真重複之前的話。老師說：『無雲生嶺上，有月落波心。』真於是領悟。

老師和同伴來到，上堂說法：『颯颯涼風景，同人訪寂寥。煮茶山上水，燒鼎洞中樵。珍重。』

楊公和李公與老師是法友，問答內容見老師的本傳。

讚語說：

未出母胎時，已具超方誌 厭儒冠棄東魯書，入祖室扣西來意 隨緣放曠，千尋浪戲容吞舟之魚 大智洞明，九曲珠穿賴引絲之蟻 竄身軍伍，見汾陽于塞草叢中 勘證老婆，烹黃龍于南金爐里 骨董箱荷斯文重寄，一縷系千鈞 將軍馬展城畔戈矛，隻身嬰萬騎 深村荒草，與楊岐同轍不同途 野火古墳，聽谷泉自倒還自起 鷹搏岳頂，殺氣蒸云 虎踞霜華

【English Translation】 English version A piece of cloud lies across the mouth of the valley. Where do the travelers come from? Quan gazes at the clouds. Where did the fire come from last night? It burned out the tombs of the ancients.

The master said, 'Not yet to the point. Say more.' Quan made the sound of a tiger. The master struck the meditation seat, and Quan pushed the master to sit down. The master also made the sound of a tiger.

Quan said, 'I have seen more than seventy good advisors (kalya-mitra, virtuous and wise spiritual mentors). Today I finally meet a true master.'

At that time, Zhen, striking his chest, served as a good attendant, returning from the Golden Luan Hall. The master scolded, 'It hasn't been a month since the end of the summer retreat (pravāraṇa, the ceremony marking the end of the rainy season retreat), and you are already disrupting the monastery (araṇya, a place for monastic practice). What urgent matter is there?'

Zhen said, 'The great matter has not been thoroughly understood.'

The master said, 'What do you consider the essential point of the Buddha-dharma?'

Zhen said, 'No clouds arise on the ridge, the moon falls into the heart of the waves.' The master rebuked, 'With a wrinkled face and missing teeth, you still hold such views.'

Zhen said, 'I hope you can resolve it for me.'

The master said, 'You ask me.'

Zhen repeated the previous words. The master said, 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Zhen then attained enlightenment.

The master, together with his companions, ascended the hall and said, 'The cool scenery rustles, companions visit in solitude. Boiling tea with mountain water, burning firewood in the cave. Farewell.'

Yang and Li were Dharma friends with the master; their dialogues can be found in the master's biography.

Eulogy:

Before leaving the mother's womb, already possessing extraordinary aspirations Disliking the Confucian hat, abandoning the books of Eastern Lu, entering the ancestral hall to inquire about the meaning of the Westward Journey Following conditions freely, in thousand-fathom waves, allowing fish that swallow boats to play Great wisdom brightly illuminating, the nine-curved pearl is threaded by the ant using silk Hiding in the military ranks, seeing Fenyang among the grasses of the frontier Examining and verifying old women, refining Huanglong in the golden furnace of the South The antique box carries the heavy trust of culture, a single thread ties a thousand pounds General Ma displays spears and halberds on the city walls, alone facing ten thousand riders Deep villages and wild grasses, sharing the same path but different routes with Yangqi Wildfires and ancient tombs, listening to the valley spring pouring itself and rising again The eagle strikes the mountain peak, murderous aura steams the clouds The tiger crouches on frosted brilliance

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腥風捲地 　掃癡兒狂見解　　有波心月無嶺頭云 　謝同人訪寂寥　　燒洞中樵煮山上水

祖庭秋晚。尋思要公侯捍城。且擒下楊翰林．李都尉。

楊岐會禪師

師諱方會。生冷氏。袁州宜春人也。慈明住南原時。師往參依。及遷石霜。師俱自請作監寺。明飯罷必山行。師闞其出未遠。即撾鼓集眾。明遽還曰。作什麼。

師曰。晚參。明遂示眾。叢林因號晚參。

后出世。才升座。僧便出。師曰。漁翁未擲釣。躍鱗衝浪來。僧便喝。

師云。不通道。僧撫掌歸眾。

師云。消得龍王多少風。

僧問。如何是佛。

師云。三腳驢子弄蹄行。

曰。莫只者便是么。

師云。湖南長老。

示眾罷。下座。九峰勤把住曰。且喜得個同參師曰。同參底事作么生。

曰。楊岐牽犁。九峰拽杷。

曰。正與么時。楊岐在前。九峰在前。

勤擬議。師拓開曰。將謂同參。元來不是。自是名聞諸方。

上堂曰。楊岐乍住屋壁疏。滿床盡佈雪真珠。縮卻項。暗嗟吁。良久。云。翻憶古人樹下居。

慶舟峰贊師曰。會如玉人治璠玙。碔砆棄耳。故光明盛大。克世其家者。蓋碧落碑無贗本。

贊曰。

神機穎悟　　

逸氣軒渠 　問道引亂峰喃喃幽鳥 　垂鉤釣衝浪鱍鱍游魚 　逼慈明晚參　　褰裳撾鼓 　與九峰合伴　　拽杷扶犁 　跨三腳驢　　驟步蹈象龍之頂 　住單丁院　　滿床撒冰雪之珠 　栗棘蓬要白雲端吞吐 　折腳鐺付保寧勇提持 　斤削鏗鏘　　擬匠石之去墁堊 　鉗錘妙密　　如玉人之治璠玙

故少室單傳全歸掌握。視後人不揣竊衣沽譽。得不愧於師乎。

黃龍南禪師

師諱慧南。嗣慈明。信州章氏子。懷玉山受度。初受泐潭印證。領徒遊方。以氣自負。偶會云峰悅。同遊西山。夜話間。因問泐潭所授之旨。師言其要。悅曰。泐潭所授。如藥汞銀。徒可玩。入煆即流矣。公欲決明此事。須見慈明始得。師怒以枕投之。悅不與語。

師默計之。曰。悅師翠巖。令我見明。縱有所得。于悅何有。

黎明遂行。至中路。聞慈明不事事。遂不往。寓止福嚴。賢命師掌書記。俄賢卒。郡守以明繼之。

師曰。悅令我見渠。今坐此以待。

明至。望見。心容俱肅。及晚參。痛叱諸方邪解。師乃曰。大丈夫為此事求抉擇。豈可置疑胸中。懷香求指示。

明曰。書記領徒行腳。有事可坐而商確。令侍者進榻。師固辭。

明曰。書記學雲門禪。必善其旨。如曰放洞山

【現代漢語翻譯】 現代漢語譯本 逸氣軒昂，問道于引人入勝的亂峰之間，聽幽鳥喃喃細語；垂下釣竿，垂釣于衝擊浪花的活潑游魚。 逼迫慈明禪師在晚間參與禪修，撩起衣裳親自擂鼓；與九峰禪師結為伴侶，一同扶著犁杖耕田。 騎著三腳驢，快速地行走在象徵著高深佛法的象龍之頂；住在簡陋的單丁院，滿床灑落著如同冰雪般晶瑩的智慧之珠。 像那長滿尖刺的栗棘蓬，要從白雲深處吞吐；像那斷了腿的折腳鐺，交給保寧禪師勇猛地提持。 斧斤鏗鏘作響，好比匠石去除墻上的泥土；鉗錘精妙細緻，如同玉匠雕琢璠玙美玉。 因此，少室山的單傳心法完全掌握在手中。告誡後人不要揣測佛意，竊取名譽。這樣才不會愧對於師父啊。 黃龍南禪師 禪師名諱慧南（Huì Nán），是慈明禪師的法嗣，信州章氏之子。在懷玉山（Huáiyù Shān）受戒出家。最初得到泐潭（Lè Tán）禪師的印證。帶領徒弟四處遊歷，以才氣自負。偶然遇到云峰悅（Yúnfēng Yuè）禪師，一同遊覽西山（Xī Shān）。夜晚談話時，慧南禪師問及泐潭禪師所傳授的宗旨。慧南禪師說了其中的要點。云峰悅禪師說：『泐潭禪師所傳授的，就像藥汞銀一樣，只能用來玩賞，一旦放入火中冶煉就會流失。您如果想要徹底明白這件事，必須去見慈明禪師才行。』慧南禪師生氣地用枕頭扔他。云峰悅禪師沒有和他爭辯。 慧南禪師默默地思考這件事，說：『云峰悅禪師是翠巖禪師的弟子，他讓我去見慈明禪師，即使我有所得，對他又有什麼好處呢？』 黎明時分，慧南禪師就動身前往。走到半路，聽說慈明禪師不拘小節，於是就不去了，住在福嚴寺（Fúyán Sì）。福嚴寺的住持賢禪師讓慧南禪師掌管書記事務。不久，賢禪師去世了，郡守讓明禪師繼任住持。 慧南禪師說：『云峰悅禪師讓我去見他，現在我就在這裡等著。』 明禪師來到寺院，遠遠望見慧南禪師，心中和容貌都變得嚴肅起來。到了晚參時，明禪師嚴厲地斥責各方禪師的邪知邪見。慧南禪師於是說：『大丈夫爲了這件事尋求決斷和選擇，怎麼可以把疑惑放在心中呢？還要焚香祈求指示。』 明禪師說：『書記帶領徒弟行腳參學，有什麼事可以坐下來商量確定。』於是讓侍者搬來坐榻。慧南禪師堅決推辭。 明禪師說：『書記學習雲門禪，一定很擅長其中的宗旨。比如說到「放洞山（Dòngshān）」……』

【English Translation】 English version With unrestrained spirit, he inquires amidst the captivating disordered peaks, listening to the murmuring of secluded birds; casting a fishing line, he angles for lively fish splashing in the waves. Pressing Cí Míng (慈明, a Chan master) to participate in evening meditation, he raises his robes and beats the drum himself; joining with Jiǔ Fēng (九峰, another Chan master) as companions, they together hold the plow and till the fields. Riding a three-legged donkey, he swiftly treads upon the summit of the elephant-dragon, symbolizing profound Buddhist teachings; dwelling in a simple single-person hermitage, his bed is scattered with pearls of wisdom, like ice and snow. Like the chestnut burr covered in thorns, it must be swallowed and exhaled from the depths of the white clouds; like the broken-legged cooking pot, it is entrusted to Bǎo Níng (保寧, a Chan master) for courageous upholding. The sounds of axes and chisels ring out, like the artisan removing plaster from the wall; the pliers and hammers are exquisitely precise, like the jade craftsman carving beautiful jades. Therefore, the single transmission of Shàoshì (少室, referring to Shaolin Monastery) is entirely grasped in hand. He cautions future generations not to speculate on the Buddha's intent, nor to steal fame. Only then will they not be ashamed before their teacher. Chan Master Huáng Lóng Nán (黃龍南) The Chan Master's name was Huì Nán (慧南), a Dharma heir of Chan Master Cí Míng, and a son of the Zhāng family from Xìnzhōu (信州). He received ordination at Mount Huáiyù (懷玉山). Initially, he received confirmation from Chan Master Lè Tán (泐潭). Leading his disciples, he traveled widely, confident in his talent. He happened to meet Chan Master Yúnfēng Yuè (云峰悅), and they toured West Mountain (西山) together. During a night conversation, Huì Nán asked about the essence of what Chan Master Lè Tán had taught. Huì Nán spoke of its key points. Chan Master Yúnfēng Yuè said, 'What Chan Master Lè Tán taught is like medicinal mercury silver, only good for playing with; once put into the furnace, it will flow away. If you want to thoroughly understand this matter, you must see Chan Master Cí Míng.' Huì Nán angrily threw a pillow at him. Chan Master Yúnfēng Yuè did not argue with him. Huì Nán silently pondered this, saying, 'Chan Master Yúnfēng Yuè is a disciple of Cuìyán (翠巖, a Chan master). He is telling me to see Cí Míng. Even if I gain something, what benefit is it to him?' At dawn, Huì Nán set off. On the way, he heard that Chan Master Cí Míng was unconventional, so he did not go, and stayed at Fúyán Temple (福嚴寺). The abbot, Chan Master Xián (賢), appointed Huì Nán to manage the secretarial affairs. Soon after, Chan Master Xián passed away, and the prefect appointed Chan Master Míng (明) as the successor. Huì Nán said, 'Chan Master Yúnfēng Yuè told me to see him, now I will sit here and wait.' Chan Master Míng arrived at the temple, and seeing Huì Nán from afar, his heart and appearance became solemn. At the evening meditation, Chan Master Míng sternly rebuked the heretical views of various Chan masters. Huì Nán then said, 'A great man seeks resolution and choice in this matter, how can he keep doubts in his heart? And burn incense seeking guidance.' Chan Master Míng said, 'The secretary leads disciples on pilgrimage, if there is anything, we can sit down and discuss it.' So he asked the attendant to bring a seat. Huì Nán firmly declined. Chan Master Míng said, 'The secretary studies Yúnmén (雲門) Chan, he must be good at its essence. For example, when it comes to 'Releasing Dòngshān (洞山)'...'

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三頓棒。合吃不合吃。

師曰。合吃。

明色莊而言。聞棒聲。便言合吃。從旦至暮。聞鴉鳴鵲噪．鐘魚鼓板之聲。亦應吃棒。吃棒何時當已哉。師面熱汗下。后乃悟旨。

師住黃龍。以佛手．驢腳．生緣勘驗學者。號黃龍三關。角虎慈明也。人讚曰。石霜角虎。眼光搖百步之威。

書云。明月之珠。夜光之璧。以暗投之。則人莫不按劍而視之。

贊曰。

懷玉山受經　　故紙堆鑽出 　塞天地壯膽氣沖沖 　滿江湖匾頭名藉藉 　擲枕子打云峰悅　　怪汞銀入煆即流 　指胸次扣慈明圓　　愧痛棒聞聲合吃 　與會監寺栗棘蓬　　十載同參 　搭澄散聖冬瓜印　　半生受屈 　坐通衢而鬻物　　遺簪墮珥探之意消 　立三關以驗人　　佛手驢腳近之魂失 　奪角虎眼　　光搖百步之威 　奮黃龍鼻　　衝起九淵之蟄

夫是之謂臨濟克世其家。照古照今兮明月之珠夜光之璧。

寶覺心禪師

師諱祖心。嗣黃龍。南雄人。姓鄔氏。幼習儒業。年十九亡目。母禱之。復明。出家獻詩得度。初謁雪峰。留三年。次依黃龍四年。無入處。一日。傾湯沃手有省。而機未發。

后止石霜。讀傳燈。至僧問多福。如何是多福一叢竹。福曰。一莖兩莖斜。僧曰。不會。福

【現代漢語翻譯】 現代漢語譯本 『三頓棒』（一種懲罰方式）。『合吃不合吃』（應不應該接受懲罰）？

師（禪師）說：『合吃』（應該接受懲罰）。

『明色莊』（人名）說：『聽到棒聲，便說應該接受懲罰。從早到晚，聽到烏鴉鳴叫、喜鵲喧鬧、鐘、魚、鼓、板的聲音，也應該接受懲罰嗎？接受懲罰何時才能停止呢？』師（禪師）面紅耳赤，汗流浹背，後來才領悟了其中的旨意。

師（禪師）住在黃龍山時，用『佛手』（比喻佛法）、『驢腳』（比喻凡夫俗子的見解）、『生緣』（指未開悟的本性）來勘驗學人，號稱『黃龍三關』。他就是『角虎慈明』（禪師名）。有人讚嘆說：『石霜角虎，眼光搖曳，具有百步之威。』

書上說：『明月之珠，夜光之璧，如果把它放在黑暗中，人們都會按劍而視，心生警惕。』

贊曰：

在懷玉山接受佛經，從故紙堆里鉆研出來。 膽氣沖沖，塞滿天地。 名聲藉藉，傳遍江湖。 擲枕頭打云峰，令人喜悅，就像怪異的水銀，一經煅燒立即流散。 指著胸膛，叩問慈明，終於圓滿領悟，慚愧當初聽到棒聲就說應該接受懲罰。 與會的監寺如同長滿刺的栗子蓬，與他一同參禪十年。 像澄散聖一樣，給人蓋上冬瓜印，半生都受委屈。 坐在交通要道上賣東西，遺失髮簪耳墜的人，探尋的念頭都消失了。 設立三關來勘驗學人，佛手驢腳，靠近的人都嚇得魂不附體。 奪取角虎的眼睛，眼光搖曳，具有百步之威。 奮起黃龍的鼻子，衝起九淵深處的蟄龍。

這就是所謂的臨濟宗能夠匡扶世道，光照古今，就像明月之珠、夜光之璧一樣。

寶覺心禪師

師（禪師）名諱祖心，是黃龍禪師的法嗣，南雄人，姓鄔。年幼時學習儒家經典，十九歲時失明，母親祈禱后復明。出家獻詩而得以剃度。最初拜謁雪峰禪師，住了三年，之後依止黃龍禪師四年，卻始終沒有入門之處。一天，傾倒熱水燙到手，有所感悟，但機緣尚未成熟。

後來住在石霜山，讀《傳燈錄》，讀到僧人問多福禪師：『如何是多福一叢竹？』（什麼是多福寺里的一叢竹子？）多福禪師回答說：『一莖兩莖斜。』（一根兩根竹子斜著生長。）僧人說：『不會。』（不明白。）

【English Translation】 English version 『Three blows of the stick』 (a form of punishment). 『Should it be accepted or not?』 (Should the punishment be accepted or not?)

The Master (Zen master) said: 『It should be accepted.』

『Ming Se Zhuang』 (a person's name) said: 『Upon hearing the sound of the stick, one says it should be accepted. From dawn till dusk, upon hearing the sounds of crows cawing, magpies chattering, bells, fish, drums, and wooden boards, should one also accept the punishment? When will the acceptance of punishment ever cease?』 The Master (Zen master) blushed and sweated profusely, and later he realized the meaning.

When the Master (Zen master) resided at Huanglong Mountain, he used 『Buddha's hand』 (metaphor for Buddha's teachings), 『donkey's foot』 (metaphor for the views of ordinary people), and 『original affinity』 (referring to the unawakened nature) to examine students, known as the 『Three Barriers of Huanglong』. He was 『Jiaohu Ciming』 (Zen master's name). Someone praised him, saying: 『Shishuang Jiaohu, his eyes gleam with the威威of a hundred steps.』

The book says: 『A pearl of the bright moon, a jade of the night light, if thrown into the darkness, people will all hold their swords and look at it warily.』

Praise:

Received scriptures at Huaiyu Mountain, drilled out from the pile of old papers. Galloping with courage, filling the heaven and earth. Reputation resounding, spreading throughout the Jianghu (martial arts world). Throwing pillows to hit Yunfeng, pleasing, like strange mercury, which scatters immediately upon being fired. Pointing to the chest, questioning Ciming, finally achieving complete understanding, ashamed of saying 'should be accepted' upon hearing the stick. The supervising monk at the assembly is like a chestnut burr full of thorns, practicing Zen together for ten years. Like Cheng San Sheng, giving people a winter melon stamp, suffering grievances for half a lifetime. Sitting on the thoroughfare selling goods, those who lost hairpins and earrings have their desire to search extinguished. Establishing three barriers to examine students, Buddha's hand and donkey's foot, those who approach lose their souls in fear. Seizing the eyes of Jiaohu, the light gleams with the威威of a hundred steps. Rousing the nose of Huanglong, stirring up the hibernating dragon from the depths of the nine abysses.

This is what is meant by the Linji sect being able to rectify the world, illuminating the past and present, like the pearl of the bright moon and the jade of the night light.

Zen Master Baojue Xin

The Master (Zen master)'s name was Zuxin, a Dharma heir of Zen Master Huanglong, a native of Nanxiong, surnamed Wu. He studied Confucian classics in his youth, and lost his sight at the age of nineteen. His mother prayed for him, and he regained his sight. He left home and presented a poem to be ordained. He first visited Zen Master Xuefeng and stayed for three years, then followed Zen Master Huanglong for four years, but never found an entry point. One day, he scalded his hand while pouring hot water, and had some insight, but the opportunity had not yet ripened.

Later, he stayed at Shishuang Mountain and read the Transmission of the Lamp, reading to the part where a monk asked Zen Master Duofu: 『What is a clump of bamboo at Duofu Temple?』 Zen Master Duofu replied: 『One stalk, two stalks, slanting.』 The monk said: 『I don't understand.』

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曰。三莖四莖曲。頓見二師睡手處。

後龍入滅。師繼住持。室中多舉拳曰。喚作拳頭則觸。不喚作拳頭則背。眾少有契者。

張無盡見師。有頌曰。

久向黃龍山裡龍。到來只見住山翁須知背觸拳頭外。別有靈犀一點通。

當時諸方莫不歎服。大慧云。山僧後來見得。惜乎無盡已死。彼云。須知背觸拳頭外。別有靈犀一點通。若將此頌要見晦堂。不亦遠乎。

靈源贊云。三關逆摧。超玄機于鷲嶺。一拳垂示。露赤體于龍峰。聞時富貴。見后貧窮。年老浩歌歸去樂。從教人喚住山翁。

魯直聞而笑曰。無盡言靈犀一點。此藞苴為虛空安耳穴。靈源作贊分雪之。是寫一字不著畫。

山谷參師次。問曰。夫子道。以我為隱乎。吾無隱乎爾。如何。谷屢說。皆不許。

一日。偶同閑行。天香滿院。師問谷曰。還聞桂花香乎。

谷曰。聞。

師曰。吾無隱乎爾。谷遂有省。

死心參次。師舉拳頭話令參。經二年。方得旨。然尚談辯。無所抵捂。師患之。與語至銳處。師遽曰。住。住。說食豈能飽人乎。

心窘。乃曰。某甲到此弓折箭盡。望和尚慈悲。指個安樂處。

師曰。一塵飛而翳天。一芥墮而覆地。安樂處政忌上座許多骨董。直須死卻

【現代漢語翻譯】 現代漢語譯本： 他說：『三莖四莖彎曲，立刻顯露出兩位禪師睡覺的地方。』 後龍寂滅后，禪師繼承住持。在禪房中多次舉起拳頭說：『說它是拳頭就觸犯了，不說它是拳頭就違背了。』 眾人很少有領悟的。 張無盡拜見禪師，作頌說： 『久仰黃龍山裡的龍，到來只見住在山上的老翁。須知觸犯與違背拳頭之外，另有靈犀一點通。』 當時各方無不歎服。大慧說：『山僧後來才領悟到。可惜無盡已經死了。』 他說：『須知觸犯與違背拳頭之外，另有靈犀一點通。』 如果用這首頌來求見晦堂，不是太遠了嗎？ 靈源讚頌說：『三關逆向摧毀，超越了鷲峰上的玄機。一拳垂示，在龍峰上赤裸裸地顯現。聽聞時富貴，見到后貧窮。年老了高歌歸去快樂，任憑人們叫他住在山上的老翁。』 魯直聽了笑著說：『無盡說靈犀一點，這藞苴是為空虛安上耳朵的孔穴。靈源作贊來分辯它，這是寫一個字不著筆畫。』 黃山谷拜見禪師時，問道：『夫子說：『我有什麼隱瞞的嗎？我沒有什麼隱瞞的啊。』 這是什麼意思？』 山谷屢次解說，禪師都不認可。 一天，偶然一同閑逛，滿院都是桂花香。禪師問山谷說：『聞到桂花香了嗎？』 山谷說：『聞到了。』 禪師說：『我有什麼隱瞞的嗎？』 山谷於是有所領悟。 死心禪師參拜時，禪師舉起拳頭讓他參悟。經過兩年，才領悟旨意。然而仍然喜歡談論辯解，沒有辦法阻止。禪師為此感到憂慮。與他談話到了尖銳處，禪師突然說：『住！住！說食物怎麼能讓人吃飽呢？』 死心禪師窘迫，於是說：『我到這裡已經弓折箭盡，希望和尚慈悲，指個安樂的地方。』 禪師說：『一粒塵埃飛起就能遮蔽天空，一粒芥子掉落就能覆蓋大地。安樂的地方最忌諱你這些舊東西。必須徹底死去。』

【English Translation】 English version: He said, 'Three stems, four stems crooked, immediately revealing the sleeping place of the two Zen masters.' After the Nirvana of Houlong (name of a monk), the master succeeded as abbot. In the room, he often raised his fist and said, 'To call it a fist is to touch (violate), not to call it a fist is to turn away (betray).' Few among the assembly understood. Zhang Wujin (name of a person) visited the master and composed a verse: 'For a long time, I have admired the dragon in Huanglong Mountain (Yellow Dragon Mountain), but upon arrival, I only see an old man living on the mountain. You must know that beyond touching and turning away from the fist, there is another telepathic connection.' At that time, everyone admired it. Dahui (name of a monk) said, 'This mountain monk later understood it. It's a pity that Wujin is already dead.' He said, 'You must know that beyond touching and turning away from the fist, there is another telepathic connection.' If you use this verse to seek an audience with Huitang (name of a monk), isn't it too far? Lingyuan (name of a monk) praised, 'The three barriers are destroyed in reverse, surpassing the profound mechanism on Vulture Peak (Grdhrakuta). A fist is shown, revealing the naked body on Dragon Peak. Hearing it brings wealth and honor, seeing it brings poverty. In old age, singing happily and returning home, let people call him the old man living on the mountain.' Luzhi (name of a person) heard this and laughed, saying, 'Wujin speaks of a telepathic connection, this rag is to install ear holes in the void. Lingyuan's praise distinguishes it, it is writing a character without a stroke.' When Huang Shangu (name of a person) visited the master, he asked, 'The Master said, 'Do I conceal anything from you? I conceal nothing from you.' What does this mean?' Shangu explained it repeatedly, but the master did not approve. One day, they happened to be strolling together, and the courtyard was full of the fragrance of osmanthus. The master asked Shangu, 'Do you smell the fragrance of osmanthus?' Shangu said, 'I smell it.' The master said, 'Do I conceal anything from you?' Shangu then had an understanding. When the Zen master Sixin (name of a monk) visited, the master raised his fist and asked him to contemplate it. After two years, he understood the meaning. However, he still liked to talk and argue, and there was no way to stop him. The master was worried about this. When talking to him to the point of sharpness, the master suddenly said, 'Stop! Stop! How can talking about food satisfy a person?' Zen master Sixin was embarrassed and said, 'I have come to this point with a broken bow and exhausted arrows. I hope the monk will be compassionate and point out a place of peace and happiness.' The master said, 'A speck of dust flying up can obscure the sky, a mustard seed falling can cover the earth. The place of peace and happiness is most wary of your old things. You must die completely.'

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無量劫來偷心乃可。

心趨出。默坐下板。會知事打行者。聞杖聲。忽大悟。趨見師。忘納一履。即自謂曰。天下人皆是學得底。某是悟得底。

師笑曰。選佛得甲科。何可當也。

草堂參次。師舉風幡話問堂。迥無入處。時有貓在旁。師因指曰。子見彼欲捕鼠乎。雙目瞪視而不瞬。四足踞地而不動。諸根順向。首尾一直。舉無不中。子能如是。心無異緣。六根自靜。默然而究。萬不失一。堂于言下大悟。

靈源參師。因𨵃玄沙語。倦而經行。步促遺履。俯取之。大悟。以告師。師曰。從緣入者。永無退失。

山谷曰。黃龍子孫。若揭日月。又曰。眾角雖多。一麟足矣。

贊曰。

本色住山翁　　一拳分背觸 　通方眼𣤩瞎又重明 　充棟書棄捐無再續 　窮斷臂安心密傳之旨　　赤手沃湯 　透佛手驢腳險布之關　　峻機嚙鏃 　活埋山谷了　　巖前桂香散邇遐 　親見多福來　　庭際竹莖分斜曲 　塵飛天翳難掃去　　閑骨董切忌礙膺 　貓捕鼠巧盡拙生　　窮伎倆誰能捏目 　從緣入無失　　殺靈源鈍鐵勝吹毛 　選佛得甲科　　藥死心砒霜未是毒 　缺冷照午夜碧潭之月　　玉斧巧修成 　斷清彈陽春白雪之弦　　鸞膠親接續

黃龍子孫。若揭日月。難以數

【現代漢語翻譯】 現代漢語譯本： 無量劫以來，（你）偷心是可以理解的。

（他）心神不寧地跑出去，默默地坐在下板處。適逢知事僧正在鞭打行者，聽到杖聲，忽然大悟。跑去見黃龍慧南禪師，甚至忘記穿上一隻鞋子，就自認為說：『天下人都是學來的道理，我是悟出來的道理。』

黃龍慧南禪師笑著說：『選佛（選拔佛陀）得了甲等，真是了不起啊！』

草堂禪師參拜黃龍慧南禪師時，黃龍慧南禪師舉起風幡的典故來問草堂禪師，草堂禪師完全找不到切入點。當時有一隻貓在旁邊，黃龍慧南禪師就指著貓說：『你看見那貓想要捕捉老鼠嗎？』（貓）雙眼瞪視著而不眨眼，四足穩穩地站在地上而不動，所有的感官都順著一個方向，從頭到尾都是一條直線，（貓的）每一個舉動沒有不中的。你如果能像這樣，心中沒有其他的雜念，六根自然清靜，默默地探究，萬無一失。』草堂禪師在黃龍慧南禪師的言語下大悟。

靈源禪師參拜黃龍慧南禪師，因為揣摩玄沙師備禪師的語句，感到疲倦而經行。走得急了，掉了一隻鞋子，（他）彎腰去撿，因此大悟。把（悟到的）告訴黃龍慧南禪師，黃龍慧南禪師說：『從因緣入道的，永遠不會退失。』

黃庭堅（山谷）說：『黃龍慧南禪師的子孫，好像揭開日月一樣。』又說：『眾多的角之中，有一隻麒麟就足夠了。』

讚語說：

安住山林的禪師，本來面目。 一拳打去，分清背與觸。 通達各方的眼目，瞎了又重明。 堆滿屋子的書，被拋棄不再續寫。 斷臂慧可安心，秘密傳授禪宗的宗旨，赤手舀起滾燙的湯。 透過佛手驢腳，險峻地鋪設關卡，嚴峻的機鋒，像箭一樣咬合。 活埋了黃庭堅（山谷）的知見，巖前的桂花香氣散播到遠近。 親眼見到多福禪師到來，庭院裡的竹子，竹莖分成斜曲的形狀。 塵土飛揚，天色昏暗，難以掃去，閑置的古董，切記不要妨礙胸襟。 貓捕老鼠，巧妙到了極點，笨拙從中產生，窮盡了伎倆，誰能捏住眼睛？ 從因緣入道，不會退失，殺死靈源禪師的，鈍鐵勝過吹毛利刃。 選佛得了甲等，用藥來殺死心，砒霜還算不上是毒藥。 殘缺的冷光，照耀著午夜碧潭的月亮，像是用玉斧巧妙地修飾而成。 斷絕了清越的琴聲，彈奏著陽春白雪的曲調，像是用鸞膠親自接續。

黃龍慧南禪師的子孫，好像揭開日月一樣，難以計數。

English version: It is understandable that (you) have been stealing your mind for countless kalpas (aeons).

(He) ran out anxiously and sat silently at the lower board. It happened that the monastic officer was flogging a practitioner. Hearing the sound of the staff, he suddenly had a great enlightenment. He ran to see Zen Master Huanglong Huinan, even forgetting to put on one of his shoes, and declared to himself: 'Everyone in the world learns principles, but I have realized them!'

Zen Master Huanglong Huinan smiled and said: 'To get the top grade in selecting Buddhas is truly remarkable!'

When Zen Master Caotang visited Zen Master Huanglong Huinan, Zen Master Huanglong Huinan raised the story of the wind banner to ask Zen Master Caotang, but Zen Master Caotang could not find an entry point at all. At that time, there was a cat nearby, and Zen Master Huanglong Huinan pointed to the cat and said: 'Do you see that cat wanting to catch a mouse?' (The cat's) eyes were staring without blinking, its four feet were firmly on the ground without moving, all its senses were aligned in one direction, from beginning to end it was a straight line, and every movement (of the cat) was accurate. If you can be like this, with no other distracting thoughts in your mind, the six senses will naturally be pure, silently investigate, and you will never fail.' Zen Master Caotang had a great enlightenment under the words of Zen Master Huanglong Huinan.

Zen Master Lingyuan visited Zen Master Huanglong Huinan, and because he was pondering the words of Zen Master Xuansha Shibei, he felt tired and was walking around. Walking too fast, he dropped a shoe. (He) bent down to pick it up, and thus had a great enlightenment. He told (what he had realized) to Zen Master Huanglong Huinan, and Zen Master Huanglong Huinan said: 'Those who enter the Way through conditions will never regress.'

Huang Tingjian (Shangu) said: 'The descendants of Zen Master Huanglong Huinan are like revealing the sun and moon.' He also said: 'Among many horns, one unicorn is enough.'

The gatha says:

The Zen master who dwells in the mountains, in his original nature. With one punch, he distinguishes between back and touch. The eyes that penetrate all directions, blind and then regain sight. The books that fill the house are discarded and no longer continued. Huike (Bodhidharma's successor) calmed his mind by cutting off his arm, secretly transmitting the essence of Zen, scooping up the boiling soup with his bare hands. Through the Buddha's hand and the donkey's foot, he dangerously lays out the checkpoints, the stern critical moment, like arrows meshing together. He buries Huang Tingjian's (Shangu's) views alive, the fragrance of osmanthus in front of the rock spreads far and wide. He personally sees Zen Master Duofu arrive, the bamboo in the courtyard, the bamboo stems are divided into oblique and curved shapes. Dust flies, the sky is dim, difficult to sweep away, idle antiques, be sure not to hinder the mind. The cat catches mice, skillfully to the extreme, clumsiness arises from it, exhausting all the tricks, who can pinch the eyes? Entering the Way through conditions, there is no loss, killing Zen Master Lingyuan, a dull iron is better than a hair-splitting blade. Getting the top grade in selecting Buddhas, using medicine to kill the mind, arsenic is not even considered poison. The incomplete cold light shines on the moon in the midnight green pool, as if skillfully trimmed with a jade axe. Cutting off the clear sound of the zither, playing the tune of 'White Snow in the Sunny Spring', as if personally reconnected with phoenix glue.

The descendants of Zen Master Huanglong Huinan are like revealing the sun and moon, countless in number.

【English Translation】 It is understandable that (you) have been stealing your mind for countless kalpas (aeons).

(He) ran out anxiously and sat silently at the lower board. It happened that the monastic officer was flogging a practitioner. Hearing the sound of the staff, he suddenly had a great enlightenment. He ran to see Zen Master Huanglong Huinan, even forgetting to put on one of his shoes, and declared to himself: 'Everyone in the world learns principles, but I have realized them!'

Zen Master Huanglong Huinan smiled and said: 'To get the top grade in selecting Buddhas is truly remarkable!'

When Zen Master Caotang visited Zen Master Huanglong Huinan, Zen Master Huanglong Huinan raised the story of the wind banner to ask Zen Master Caotang, but Zen Master Caotang could not find an entry point at all. At that time, there was a cat nearby, and Zen Master Huanglong Huinan pointed to the cat and said: 'Do you see that cat wanting to catch a mouse?' (The cat's) eyes were staring without blinking, its four feet were firmly on the ground without moving, all its senses were aligned in one direction, from beginning to end it was a straight line, and every movement (of the cat) was accurate. If you can be like this, with no other distracting thoughts in your mind, the six senses will naturally be pure, silently investigate, and you will never fail.' Zen Master Caotang had a great enlightenment under the words of Zen Master Huanglong Huinan.

Zen Master Lingyuan visited Zen Master Huanglong Huinan, and because he was pondering the words of Zen Master Xuansha Shibei, he felt tired and was walking around. Walking too fast, he dropped a shoe. (He) bent down to pick it up, and thus had a great enlightenment. He told (what he had realized) to Zen Master Huanglong Huinan, and Zen Master Huanglong Huinan said: 'Those who enter the Way through conditions will never regress.'

Huang Tingjian (Shangu) said: 'The descendants of Zen Master Huanglong Huinan are like revealing the sun and moon.' He also said: 'Among many horns, one unicorn is enough.'

The gatha says:

The Zen master who dwells in the mountains, in his original nature. With one punch, he distinguishes between back and touch. The eyes that penetrate all directions, blind and then regain sight. The books that fill the house are discarded and no longer continued. Huike (Bodhidharma's successor) calmed his mind by cutting off his arm, secretly transmitting the essence of Zen, scooping up the boiling soup with his bare hands. Through the Buddha's hand and the donkey's foot, he dangerously lays out the checkpoints, the stern critical moment, like arrows meshing together. He buries Huang Tingjian's (Shangu's) views alive, the fragrance of osmanthus in front of the rock spreads far and wide. He personally sees Zen Master Duofu arrive, the bamboo in the courtyard, the bamboo stems are divided into oblique and curved shapes. Dust flies, the sky is dim, difficult to sweep away, idle antiques, be sure not to hinder the mind. The cat catches mice, skillfully to the extreme, clumsiness arises from it, exhausting all the tricks, who can pinch the eyes? Entering the Way through conditions, there is no loss, killing Zen Master Lingyuan, a dull iron is better than a hair-splitting blade. Getting the top grade in selecting Buddhas, using medicine to kill the mind, arsenic is not even considered poison. The incomplete cold light shines on the moon in the midnight green pool, as if skillfully trimmed with a jade axe. Cutting off the clear sound of the zither, playing the tune of 'White Snow in the Sunny Spring', as if personally reconnected with phoenix glue.

The descendants of Zen Master Huanglong Huinan are like revealing the sun and moon, countless in number.

---

知。眾角雖多。得此一麟盡足。

白雲端禪師

師諱守端。衡州葛氏子。依茶陵郁山主剃度。初見楊岐。岐問曰。聞汝受業師過橋吃攧有省。作偈甚奇。能記否。

師即誦曰。

我有神珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。

岐大笑起去。師愕然。終夕不寐。詰旦。復咨之。岐云。子見昨日打夜狐么。

曰。見。

岐曰。汝一籌不及渠。

師大駭曰。何謂。

岐曰。他愛人笑。你怕人笑。師有省。

后出世。受岐衣。傳於子孫。示眾曰。如我按指。海印發光。拈拄杖云。山河大地．水鳥樹林．情與無情。盡向拄杖頭上作大師子吼。演說摩訶大般若。且道南嶽說個什麼法門。南嶽說。洞上五位修行。君臣父子各得其宜。莫守寒巖異草青。坐著白雲宗不妙。天臺說。臨濟三玄三要．四料揀。一喝分賓主。照用一時行。要會個中意。日午打三更。廬山出來道。你兩個漢正在葛藤窠里。不見道。欲得不招無間業。莫謗如來正法輪。此三個見解。若上衲僧秤子秤。一個重八兩。一個重半斤。一個不直半文錢。但願春風齊著力。一時吹入我門來。卓拄杖下座。

示眾云。若端的得一回汗出。便向一莖草上現瓊樓玉殿。若末端的得一回汗出。

【現代漢語翻譯】 現代漢語譯本 要知道，眾多的角雖然很多，但只要得到一個麒麟(lín，古代傳說中的一種神獸)就足夠了。

白雲端禪師(Báiyún Duān Chánshī，一位禪師的尊稱)

禪師名諱守端(Shǒuduān)，是衡州(Héngzhōu，地名)葛氏之子。依從茶陵郁山主(Chálíng Yùshānzhǔ，一位僧人)剃度出家。最初拜見楊岐(Yángqí，人名，一位禪師)。楊岐問道：『聽說你的授業師父過橋時摔了一跤有所領悟，作的偈(jì，佛教詩歌)非常奇特，還能記得嗎？』

禪師隨即誦道：

『我有一顆神珠(shénzhū，比喻佛性)，長久被塵勞(chénláo，世俗煩惱)關鎖。如今塵埃散盡光明生起，照破山河萬朵(shānhé wànduǒ，形容景象壯麗)。』

楊岐聽后大笑，起身離去。禪師感到愕然，整夜無法入睡。第二天早晨，再次請教楊岐。楊岐說：『你昨天看到我打夜狐(yèhú，比喻虛妄)了嗎？』

回答說：『看到了。』

楊岐說：『你比他差了一籌。』

禪師大驚，問道：『為什麼這樣說？』

楊岐說：『他喜歡別人笑，你害怕別人笑。』禪師因此有所領悟。

後來禪師出世弘法，接受了楊岐的衣缽，傳給子孫。禪師向大眾開示說：『如果我按指，海印(hǎiyìn，比喻佛的智慧)就會發光。』拿起拄杖說：『山河大地、水鳥樹林、有情眾生和無情之物，都在這拄杖頭上作大師子吼(dàshīzihǒu，比喻佛的教誨) ，演說摩訶大般若(móhē bōrě，偉大的智慧)。那麼南嶽(Nányuè，山名)說了個什麼法門呢？南嶽說，洞上五位(dòngshàng wǔwèi，禪宗的修行層次)修行，君臣父子各自得到適宜的位置。不要固守寒冷的巖石，讓奇異的草木獨自青翠，只是坐在白雲宗(báiyún zōng，禪宗流派)里是不妙的。天臺(Tiāntái，地名)說，臨濟三玄三要(línjì sānxuán sānyào，臨濟宗的教義)、四料揀(sì liàojiǎn，辨別是非的方法)，一喝分賓主(yī hè fēn bīnzhǔ，通過一聲棒喝來辨別主客)，照用一時行(zhào yòng yīshí xíng，智慧和作用同時顯現)。想要領會其中的意思，就在中午打三更(dǎ sāngēng，比喻顛倒常理)。廬山(Lúshān，山名)出來說，你們兩個漢正在葛藤窠(géténg kē，比喻糾纏不清的境地)里。沒聽過嗎？想要不招致無間地獄(wújiàn dìyù，佛教中最苦的地獄)的業報，就不要誹謗如來正法輪(rúlái zhèngfǎlún，佛陀的正法)。這三個見解，如果放到衲僧(nàsēng，僧人的謙稱)的秤子上稱量，一個重八兩，一個重半斤，一個不值半分錢。只希望春風一起用力，一時都吹到我的門前來。』說完，放下拄杖，走下座位。

禪師向大眾開示說：『如果真正地出了一回汗，就能在一根小草上顯現瓊樓玉殿(qiónglóu yùdiàn，比喻美好的境界)。如果還沒有真正地出了一回汗，』

【English Translation】 English version Know that although there are many horns, obtaining just one Qilin (mythical Chinese creature, often translated as 'unicorn') is sufficient.

Chan Master Baiyun Duān (a respectful title for a Chan master)

The master's name was Shǒuduān, a son of the Ge family of Hengzhou (a place name). He was tonsured under Master Yushan of Chaling (a monk's name). When he first met Yangqi (a person's name, a Chan master), Yangqi asked: 'I heard that your preceptor had an enlightenment experience when he fell while crossing a bridge, and composed a very unusual verse. Can you remember it?'

The master immediately recited:

'I have a divine pearl (a metaphor for Buddha-nature), long locked away by worldly defilements (worldly afflictions). Today, the dust is gone and the light arises, illuminating the myriad forms of mountains and rivers (describing a magnificent scene).'

Yangqi laughed loudly and left. The master was stunned and could not sleep all night. The next morning, he consulted Yangqi again. Yangqi said, 'Did you see me hunting the night fox (a metaphor for delusion) yesterday?'

He replied, 'I saw it.'

Yangqi said, 'You are one step behind him.'

The master was greatly surprised and asked, 'What do you mean?'

Yangqi said, 'He likes people to laugh, but you are afraid of people laughing.' The master had an awakening.

Later, the master propagated the Dharma, received Yangqi's robe, and passed it on to his descendants. He addressed the assembly, saying: 'If I press my finger, the ocean seal (a metaphor for the wisdom of the Buddha) will emit light.' He picked up his staff and said: 'The mountains, rivers, earth, water birds, trees, sentient beings, and inanimate objects are all roaring like great lions (a metaphor for the Buddha's teachings) on top of this staff, expounding the Maha Prajna Paramita (great wisdom). So, what Dharma did Nanyue (a mountain name) teach? Nanyue said that the five ranks of Dongshan (levels of practice in Chan Buddhism) are cultivated, and the ruler, minister, father, and son each obtain their proper place. Do not cling to the cold rocks, letting the strange grasses grow green alone; it is not good to just sit in the Baiyun sect (a Chan sect). Tiantai (a place name) said that the three mysteries and three essentials of Linji (teachings of the Linji school), the four distinctions (methods of distinguishing right from wrong), a shout that distinguishes guest and host (using a shout to distinguish subject and object), and the simultaneous application of illumination and function (wisdom and action manifesting at the same time). If you want to understand the meaning, it is like striking the third watch at noon (an analogy for inverting common sense). Lushan (a mountain name) came out and said, 'You two are stuck in a tangled mess (a metaphor for a state of confusion). Haven't you heard? If you want to avoid the karma of the Avici hell (the most painful hell in Buddhism), do not slander the true Dharma wheel of the Tathagata (the Buddha's true teachings).' If these three views were placed on the scale of a monk (a humble term for a monk), one would weigh eight taels, one would weigh half a catty, and one would not be worth half a penny. I only hope that the spring breeze will work together and blow into my door at once!' After speaking, he put down his staff and stepped down from his seat.

The Chan master addressed the assembly, saying: 'If you truly sweat once, you can manifest a jeweled palace (a metaphor for a beautiful state) on a single blade of grass. If you have not truly sweated once,'

---

縱有瓊樓玉殿。卻被一莖草蓋卻。作么生得汗出去。自有一雙窮相手。未嘗容易舞三臺。

郭功甫見師。問曰。牛純乎。

曰。純矣。師叱之。甫拱而立。

師曰。純乎。純乎。南泉．大溈無異此也。仍贈偈曰。

牛來山中。水足草足。

牛出山去。東觸西觸。

又上堂曰。上大人。丘乙己。化三千。七十土。爾小生。八九子。佳作仁。可知禮也。甫有省。

師頌臨濟三頓棒曰。

一拳拳倒黃鶴樓。一踢踢翻鸚鵡洲。

有意氣時添意氣。不風流處也風流。

浮山聞得大喜。指五祖見師。祖到。問南泉摩尼珠話。師叱之。祖領悟。師令祖作磨頭。人是非祖。師喚祖問。祖曰。然。師掌之令退。

祖曰。候結算。

次日到方丈。某甲有與婦人買酒肉錢。剩得三百貫。送還常住。師大驚。始信謗也。

保寧二上足處凝．處清參師。凝為侍者。師有膈氣病。凝常煨蘆菔以備不時之需。

師作傅大士講經因緣偈曰。

大士何曾解講經。志公方便且相成。

一揮案上俱無取。直得梁王努眼睛。

謂凝曰。努底是什麼。此一句乃為凝說老婆禪。

凝住天柱。清住太平。有機辯。五祖畏敬之。清謂凝曰。吾弟禪乃是

為老和尚煨蘆菔換得底。叢林傳為口實。

贊曰。

弱冠尋師　　早年住院 　得處沒瘢痕　　用時無污染 　剿除魔壘　　袖中藏雪刃光焰焰生 　勘辦衲僧　　水上捺胡蘆機轆轆轉 　吞栗棘塞斷娘生口　　懷楊岐毒恨卒難消 　舉青氈還與舊主翁　　知圓通客情不易遣 　拋金鉤九江曲　　可憐生認鱉為鯨 　開飯店白雲深　　放慕顧和麩糶面 　葛藤窠里　　斥三個漢說南嶽天臺 　毛孔汗中　　指一莖草現瓊樓玉殿 　跨瞎驢蹈斷溪橋去　　被村山主掩彩多年 　叱白牛安眠露地休　　喜窮官人打成一片 　頌臨濟三頓棒　　少遇知音 　投摩尼五色珠　　多逢按劍 　買酒肉餘剩錢物　　信演阇梨遭謗無根 　煨蘆菔換得底禪　　使凝侍者慚惶滿面

最無端是受他人屈眴之衣。致萬古叢林惡風相扇。

保寧勇禪師

師諱仁勇。四明竺氏子。少習天竺教。更衣謁雪竇。竇熟視之。呵曰。央庠座主。

師氣不平。發憤下山。望雪竇山大展三拜。誓曰。我此生行腳參禪。名不過如雪竇。斷不歸鄉。徑往見楊岐。悟旨。出世保寧。道播叢林。果如師言。

師呈云蓋颙頌云。

拈將楖栗路縱橫。大地清風颯颯生。

北斗柄斜輕撥轉。大唐人眼直須盲。

【現代漢語翻譯】 現代漢語譯本： 為老和尚煨蘿蔔，卻換來了什麼？叢林中都以此作為談資。

贊曰：

年輕時尋訪名師，早年便主持寺院。 所得之處沒有絲毫痕跡，運用之時沒有半點污染。 剿滅魔的堡壘，袖中藏著雪亮的寶劍，光芒四射。 勘驗參禪的僧人，像在水上按壓葫蘆，機關轉動不停。 吞下帶刺的板栗，堵住了出生的門戶，心中懷著楊岐（Yangqi）的毒恨，終究難以消除。 舉起青氈，還給原來的主人，知道圓通的客情不容易遣散。 拋出金鉤在九江彎曲處，可憐的是竟然把鱉當成了鯨魚。 在白雲深處開設飯店，放任慕顧和麩糶賣面。 在葛藤窠里，斥責三個漢人，說南嶽（Nanyue）和天臺（Tiantai）。 從毛孔汗中，指著一根草，顯現出瓊樓玉殿。 騎著瞎驢，踏斷溪橋而去，多年來被村裡的山主掩蓋了光彩。 呵斥白牛，讓它在露天安眠休息，高興的是和窮官人打成一片。 讚頌臨濟（Linji）的三頓棒喝，很少遇到知音。 投擲摩尼（Mani）五色寶珠，常常遇到按劍之人。 買酒肉剩下的錢物，相信演阇梨（Yan Sheli）遭受的誹謗沒有根據。 煨蘿蔔換來的禪，使得凝侍者（Ning Shizhe）滿面慚愧。

最沒有道理的是接受他人屈服的衣服，導致萬古叢林中惡劣的風氣相互煽動。

保寧勇禪師（Baoning Yong Chanshi）

禪師名諱仁勇（Renyong），是四明（Siming）竺氏之子。年少時學習天竺（Tianzhu）的教義，後來更換僧衣去拜見雪竇（Xuedou）。雪竇仔細地看著他，呵斥道：『你是央庠的座主。』

禪師心中不平，發憤下山，朝著雪竇山（Xuedou Shan）大大地行了三拜，發誓說：『我此生行腳參禪，名聲如果超過雪竇，就斷然不回家鄉。』於是直接去拜見楊岐（Yangqi），領悟了禪宗的宗旨，後來在保寧（Baoning）開山說法，名聲傳遍叢林，果真如他所說。

禪師呈上云蓋颙（Yun Gaiyong）的頌詞說：

拿起楖栗杖，道路縱橫交錯，大地上清風颯颯而生。

北斗星的斗柄輕輕撥轉，大唐人的眼睛必須瞎掉。

【English Translation】 English version: What was obtained in exchange for stewing turnips for the old monk? The monastic community spread it as gossip.

Eulogy:

Seeking a teacher in youth, residing in a monastery early in life. Where attainment is found, there is no blemish; when used, there is no contamination. Eradicating the fortress of demons, a snow-white blade is hidden in the sleeve, its radiance blazing. Examining Chan monks, like pressing a gourd on water, the mechanism turns incessantly. Swallowing a thorny chestnut, blocking the gate of birth, harboring the venomous hatred of Yangqi (a Chan master), which is difficult to dispel. Raising the blue felt, returning it to the original owner, knowing that the guest's feelings of Yuangtong (perfect understanding) are not easily dismissed. Casting a golden hook in the bends of the Jiujiang River, it is pitiful to mistake a turtle for a whale. Opening a restaurant deep in the White Clouds, allowing Mu Gu (a person's name) and bran to be sold as flour. In the kudzu vine thicket, rebuking three Han people, speaking of Nanyue (a mountain) and Tiantai (a mountain). From the sweat of the pores, pointing to a blade of grass, revealing jade palaces and pavilions. Riding a blind donkey, breaking the stream bridge, the brilliance has been obscured by the village mountain master for many years. Scolding the white ox, letting it rest and sleep in the open, rejoicing to be one with the poor official. Praising Linji's (a Chan master) three blows, rarely meeting a kindred spirit. Casting Mani's (a precious jewel) five-colored pearls, often encountering those who hold swords. The remaining money from buying wine and meat, believing that the slander against Yan Sheli (a person's name) is groundless. The Chan obtained from stewing turnips, causing Ning Shizhe (a person's name) to be filled with shame.

The most unreasonable thing is to accept the clothes of others' submission, leading to the mutual fanning of evil customs in the eternal monastic community.

Chan Master Yong of Baoning (a monastery)

The master's name was Renyong, a native of the Zhu clan of Siming. In his youth, he studied the teachings of Tianzhu (ancient India). Later, he changed his robes to visit Xuedou (a Chan master). Xuedou looked at him carefully and scolded, 'You are the chief of the Central Academy.'

The master was indignant and went down the mountain in anger. He bowed three times towards Xuedou Mountain and vowed, 'In this life, I will travel and practice Chan. If my name surpasses Xuedou, I will never return home.' He went directly to see Yangqi (a Chan master), understood the essence of Chan, and later opened a monastery in Baoning, spreading the Dharma throughout the monastic community, just as he had said.

The master presented Yun Gaiyong's (a person's name) eulogy, saying:

Taking up the staff of Zili, the road is crisscrossed, and a clear breeze arises on the earth.

The handle of the Big Dipper is gently turned, and the eyes of the people of the Great Tang must be blinded.

---

上堂云。一是一。二是二。三是三。四是四。數目甚分明。上下依資次。依資次。有何事。以拄杖畫一畫。云。大眾。一時亂卻六十甲子了也。

立春上堂。立春日。打春牛。一棒兩棒。千頭萬頭。雪花深覆辨不得。頂門有眼徒悠悠。拍手云。啰啰哩。惱亂春風卒未休。

上堂。風鳴條。雨破塊。曉來枕上鶯聲碎。蝦蟆蚯蚓一時鳴。妙德空生都不會。都不會。三個成群。四個作隊。窈窈窕窕。颯颯飖飖。向南北東西。折得梨花李花一佩兩佩。

牧童頌曰西風浩浩楚天秋。索寞無人野渡頭。

沙鳥晚來俱散盡。鳴咿歸去倒騎牛。

答陳遷秀才曰。胡孫兒子最惺惺。愛弄千年鬼眼睛。懊惱不知能要相。有時來我頂頭行。

贊曰。

家四明　　住保寧 　鬼眼睛逢人拈弄　　窮伎倆到處旋呈 　棒打春牛　　深覆雪花難可辨 　杖挑北斗　　大唐人眼直須盲 　曉枕上幽鳥吟殘　　折梨花一佩兩佩 　野渡頭沙禽散盡　　聽鳴咿三聲四聲 　指達磨老臊胡　　著草鞋從他肚裡過 　罵陳遷胡孫子　　能要相來我頂𩕳行 　杜撰巡官　　花甲子指輪上一時亂了 　央庠座主　　天臺教腳跟下十字縱橫 　行闊步與雪竇高蹤並駕 　奮空拳把楊岐破屋支撐

水銀無假。阿魏無

【現代漢語翻譯】 現代漢語譯本：

上堂開示說：『一就是一，二是二，三是三，四是四。數目非常分明，上下依照次序。』依照次序，又有什麼事呢？於是用拄杖在地上畫了一下，說：『各位，一下子把六十甲子都弄亂了。』 立春上堂開示：『立春日，打春牛。一棒兩棒，千頭萬頭。雪花深厚覆蓋難以分辨，頂門有眼也徒然悠悠。』拍手說：『啰啰哩，惱亂春風終究不會停止。』 上堂開示：『風吹樹枝鳴響，雨打泥土破裂，清晨醒來枕邊傳來細碎的鶯啼聲。青蛙蚯蚓一時齊鳴，妙德（Subhuti，佛陀的十大弟子之一，以解空第一著稱）和空生（Subhuti的另一種譯法）都不能領會。』不能領會，三個成群，四個作隊。深遠幽靜，颯颯飄動。向南北東西，折取梨花李花一朵兩朵佩戴。 牧童歌頌說：『西風浩浩蕩蕩，楚地的天空一片秋色，冷清寂寞，無人煙的渡口。 傍晚時分沙鳥都已飛散殆盡，鳴叫著咿咿呀呀地回家，倒騎在牛背上。』 回答陳遷秀才說：『猢猻（Husun，猴子的意思）兒子最機靈，喜歡玩弄千年鬼眼睛。惱恨的是不知道能不能要人相，有時跑到我的頭頂上行走。』 讚頌說： 家鄉在四明，住在保寧。 鬼眼睛被人拿來把玩，可憐的伎倆到處炫耀。 棒打春牛，雪花深厚覆蓋難以分辨。 用手杖挑動北斗星，大唐人（指當時的人）的眼睛必定是瞎了。 清晨醒來枕邊幽鳥吟唱殆盡，折取梨花一朵兩朵佩戴。 野渡口沙鳥散盡，聽見鳴叫咿咿呀呀三聲四聲。 指著達摩（Bodhidharma，禪宗始祖）這個老胡人，穿著草鞋從他的肚子里穿過。 罵陳遷是猢猻兒子，想要人相跑到我的頭頂上行走。 杜撰的巡官，在花甲子（指六十甲子）的指輪上一時弄亂了。 央求庠座的主人，天臺宗（Tiantai school）的教義在腳跟下縱橫交錯。 邁開大步與雪竇（Xuedou，禪宗大師）的高尚軌跡並駕齊驅， 揮舞空拳把楊岐（Yangqi，禪宗大師）的破屋支撐起來。 水銀沒有假的，阿魏沒有假的。

【English Translation】 English version:

In the Dharma Hall, it was said: 'One is one, two is two, three is three, four is four. The numbers are very clear, and the order is followed from top to bottom.' Following the order, what else is there? Then, with a staff, a line was drawn on the ground, and it was said: 'Everyone, in an instant, the sixty Jiazi (sexagenary cycle) have all been messed up.' Standing at the Spring Equinox Dharma Hall, it was said: 'On the day of the Spring Equinox, beat the Spring Ox. One strike, two strikes, thousands of heads, ten thousand heads. The deep snow covers and makes it difficult to distinguish, and even having eyes on the top of the head is in vain.' Clapping hands, it was said: 'Luo Luo Li, disturbing the spring breeze will never stop.' In the Dharma Hall, it was said: 'The wind whistles through the branches, the rain breaks the clods of earth, and at dawn, the sound of orioles chirping is heard from the pillow. Frogs and earthworms chirp all at once, and Subhuti (妙德) and Sunyata (空生) cannot comprehend it.' Cannot comprehend it, three form a group, four form a team. Deep and secluded, rustling and swaying. Towards the north, south, east, and west, pluck pear blossoms and plum blossoms, one or two to wear. The shepherd boy sings: 'The west wind is vast, the sky of Chu is autumnal, desolate and lonely, with no one at the wild ferry crossing. The sand birds have all scattered at dusk, chirping and returning home, riding backwards on the ox.' Answering the scholar Chen Qian, it was said: 'The monkey (猢猻) son is the most clever, fond of playing with the thousand-year-old ghost eyes. What is vexing is not knowing if he can demand a likeness, sometimes walking on top of my head.' Eulogy says: Home is in Siming, living in Baoning. Ghost eyes are taken and played with, poor tricks are shown everywhere. Beating the spring ox, the deep snow covers and is difficult to distinguish. Using a staff to pick the Big Dipper, the eyes of the Tang people (大唐人) must be blind. At dawn, the oriole's song from the pillow has ended, pluck pear blossoms, one or two to wear. At the wild ferry crossing, the sand birds have scattered, hear the chirping, three or four sounds. Pointing at the old barbarian Bodhidharma (達摩), wearing straw sandals, passing through his belly. Scolding Chen Qian as a monkey son, wanting a likeness, walking on top of my head. The fabricated patrol officer, messed up the sexagenary cycle (花甲子) on the finger wheel. Begging the master of the academy, the teachings of the Tiantai school (天臺宗) are crisscrossed under the heels. Taking big strides, keeping pace with the noble traces of Xuedou (雪竇), Wielding empty fists, supporting the broken house of Yangqi (楊岐). Quicksilver is not fake, asafoetida is not fake.

---

真。無人過價。打與會兄。

真凈文禪師

師諱克文。嗣黃龍。關西鄭氏子。師在溈山。夜間誦雲門語。僧問。佛法如水中月。是否。門云。清波無透路。師有省。

以氣自負。諸方目為飽參。少有嬰其鋒者。聞積翠道喧宇宙。徑往見之。凡入室下語。翠皆不許。師怒發。乃曰。我自有悟處。渠不識我語。遂行至翠巖。見順和尚。

順問。甚處來。

曰。積翠。

順曰。甚處人。

曰。關西。

順曰。汝師是誰。

曰。北塔。

順聞乃哭。師問其故。順曰。昔訥師叔久參渠。不會渠說話。及某參得禪。欲見渠。渠已死。乃問。還識新黃檗否。

曰。識。

順曰。如何。

曰。甚好。

順曰。渠下得一轉語便住黃檗。佛法未夢見在。

師于言下頓見積翠用處。因悔。欲再見。不能得。遂白順。順曰。何妨。我當作書與積翠。令子歸。

師遂回積翠。翠見。便問。甚處來。

師曰。翠巖。

翠曰。賴遇老僧不在。

師曰。甚處去。

翠曰。天臺普請。南嶽遊山。

師曰。某甲得恁么自在。

翠曰腳下鞋甚處得來。

師曰。廬山七百五十文唱得。

翠曰。何曾得自

【現代漢語翻譯】 現代漢語譯本 『真。無人過價。打與會兄。』（真正的好東西，沒有人能給出更高的價格。送給會兄。）

真凈文禪師

禪師名克文，是黃龍慧南禪師的法嗣，關西鄭氏之子。禪師在溈山的時候，夜間誦讀雲門文偃禪師的語錄，讀到『僧問：佛法如水中月，是嗎？雲門禪師回答：清波無透路。』時有所領悟。

克文禪師以才氣自負，各處寺院都認為他是飽參之士，很少有人能與他爭鋒。聽說積翠和尚的道風遠播，便直接前去拜訪。每次入室請教，積翠和尚都不認可他的見解。克文禪師怒火中燒，於是說：『我自有開悟之處，只是他不識我的話。』於是離開積翠，前往翠巖，拜見順和尚。

順和尚問：『從哪裡來？』

答：『積翠。』

順和尚問：『哪裡人？』

答：『關西。』

順和尚問：『你的老師是誰？』

答：『北塔。』

順和尚聽了便哭了起來。克文禪師問他原因。順和尚說：『以前訥師叔跟隨北塔很久，卻不能領會他的話。等到我參禪有所得，想去拜見他，他已經去世了。』於是順和尚問：『還認識新黃檗嗎？』

答：『認識。』

順和尚問：『怎麼樣？』

答：『很好。』

順和尚說：『他只要說一句轉語，就停留在黃檗希運禪師的境界里了，根本沒夢見過真正的佛法。』

克文禪師聽了這話，當下明白了積翠和尚的用意，於是後悔不已，想要再去拜見積翠和尚，卻沒機會了。於是告訴順和尚，順和尚說：『不妨，我寫封信給積翠和尚，讓他讓你回去。』

於是克文禪師回到積翠和尚那裡。積翠和尚見到他，便問：『從哪裡來？』

答：『翠巖。』

積翠和尚說：『幸虧老僧不在。』

答：『去哪裡了？』

積翠和尚說：『去天臺山幫忙，去南嶽山遊玩。』

答：『我得到了如此的自在。』

積翠和尚說：『腳下的鞋子從哪裡來的？』

答：『在廬山花了七百五十文錢買來的。』

積翠和尚說：『何曾得到自在？』

【English Translation】 English version 『True. No one can offer a higher price. Given to Fellow Practitioner Hui.』 (Truly good stuff, no one can offer a higher price. Given to Fellow Practitioner Hui.)

Zen Master Zhenjing Wen

The Zen Master's name was Kewen. He was a Dharma successor of Zen Master Huanglong Huinan and a son of the Zheng family of Guanxi. When the Zen Master was at Mount Wei, he recited the sayings of Zen Master Yunmen Wenyan at night. When he read, 『A monk asked: Is the Buddha-dharma like the moon in the water? Yunmen replied: In the clear waves, there is no way through,』 he had some understanding.

Zen Master Kewen was proud of his talent, and various monasteries considered him a well-versed practitioner. Few could compete with him. Hearing that the virtue of Abbot Jicui was widely known, he went directly to visit him. Each time he entered the room to ask for instruction, Abbot Jicui did not approve of his views. Zen Master Kewen became enraged and said, 『I have my own place of enlightenment, but he does not recognize my words.』 So he left Jicui and went to Cuiyan to visit the Venerable Shun.

Venerable Shun asked, 『Where do you come from?』

He replied, 『Jicui.』

Venerable Shun asked, 『Where are you from?』

He replied, 『Guanxi.』

Venerable Shun asked, 『Who is your teacher?』

He replied, 『Beita.』

Upon hearing this, Venerable Shun began to cry. Zen Master Kewen asked him why. Venerable Shun said, 『In the past, Uncle Na followed Beita for a long time but could not understand his words. When I gained some understanding of Zen and wanted to visit him, he had already passed away.』 Then Venerable Shun asked, 『Do you recognize the new Huangbo (Huangbo Xiyun)?』

He replied, 『I recognize him.』

Venerable Shun asked, 『How is he?』

He replied, 『Very good.』

Venerable Shun said, 『He only needs to say a turning phrase and he remains in the realm of Huangbo Xiyun, never even dreaming of the true Buddha-dharma.』

Upon hearing these words, Zen Master Kewen immediately understood Abbot Jicui's intention and regretted his actions. He wanted to visit Abbot Jicui again, but there was no opportunity. So he told Venerable Shun, who said, 『It doesn't matter, I will write a letter to Abbot Jicui and have him allow you to return.』

So Zen Master Kewen returned to Abbot Jicui. When Abbot Jicui saw him, he asked, 『Where do you come from?』

He replied, 『Cuiyan.』

Abbot Jicui said, 『Fortunately, the old monk was not here.』

He replied, 『Where did you go?』

Abbot Jicui said, 『I went to Mount Tiantai to help with the work and to Mount Nan to travel.』

He replied, 『I have obtained such freedom.』

Abbot Jicui said, 『Where did you get the shoes on your feet?』

He replied, 『I bought them in Mount Lu for 750 coins.』

Abbot Jicui said, 『When have you ever obtained freedom?』

---

在。

師曰。何曾不自在。翠駭之。

兜率悅在道吾首眾。一日。領數衲子謁云蓋智。智與語。未及數句。盡知所蘊。智乃笑。悅求入室。智問。曾見洞山文和尚否。

曰。關西子。沒頭腦。拖一條布裙作屎臭氣。有甚長處。

智曰。首座但向屎臭氣處參取。悅從教。往洞山依止。未久。深領要旨。

佛眼辭五祖。至歸宗參師。后祖謂圓悟曰。真凈波瀾闊。弄大旗手段。遠到彼。未必相契未數日。有書祇悟曰。比到歸宗。偶然漏網。聞云居清首座作晦堂真贊。有曰。聞時富貴。見后貧窮。頗疑著他。及相見。果契合。

逾年。復還祖山。眾請秉拂。卻說心說性。祖曰。遠兄如此說禪也。莫管他。

無盡見兜率。舉清素侍者末後句事。逮罷。相過歸宗。夜話及此。師輒怒曰。是何嘔血禿丁。脫空謾語。豈可信受。遂不終語無盡居荊溪。覺范往見之。盡與語曰。惜乎真凈不知此也。

范曰。相公只知清素末後句。及真凈真藥現前而不能覺。

盡驚曰。果有此耶。

曰。疑則別參。盡于言下頓見師用處。遂炷香望歸宗。悔謝東山。

一日。得師提唱。讀之甚喜。謂圓悟曰。慚愧。末法中有此真善知識師遊方時。與二僧偕行。至谷隱薛大頭處。問。三人

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『什麼是自在？』 歸宗禪師說：『你何時不自在了？』 僧人翠聽後感到震驚。

兜率悅禪師最初在道吾禪師處擔任首座。一天，他帶領幾位僧人拜訪云蓋智禪師。智禪師與他交談了幾句，就完全瞭解了他的學識。智禪師笑了。悅禪師請求進入智禪師的禪房請教。智禪師問：『你見過洞山文和尚嗎？』 悅禪師回答：『那個關西人，沒頭沒腦的，拖著一條破布裙，渾身屎臭氣，有什麼長處？』 智禪師說：『首座你就在這屎臭氣處參悟吧。』 悅禪師聽從了他的話，前往洞山依止。不久，他深刻領悟了要旨。

佛眼禪師辭別五祖后，到歸宗禪師處參學。後來，五祖對圓悟禪師說：『真凈禪師的波瀾很壯闊，運用大旗的手段，遠到歸宗禪師那裡，未必能與他相契合。』 沒過幾天，五祖寫信告訴圓悟禪師說：『我到歸宗禪師那裡，偶然漏網了。聽說云居清首座為晦堂禪師寫了真贊，其中有『聞時富貴，見后貧窮』的句子，我頗為懷疑他。』 及至見面，果然契合。

過了一年多，佛眼禪師又回到五祖山。大眾請他主持說法。他卻說心說性。五祖說：『遠兄你這樣說禪啊。』 莫管他。

無盡居士見到兜率禪師，舉了清素侍者的末後句這件事。結束后，他去拜訪歸宗禪師。晚上談話時談到這件事，歸宗禪師勃然大怒說：『這是什麼吐血的禿頭，胡說八道，怎麼可以相信接受？』 於是沒有繼續談下去。無盡居士住在荊溪，覺范禪師前去拜訪他。無盡居士對覺范禪師說：『可惜真凈禪師不知道這個。』 覺范禪師說：『相公您只知道清素侍者的末後句，等到真凈禪師真藥現前的時候卻不能覺察。』 無盡居士驚訝地說：『果真有這回事嗎？』 覺范禪師說：『如果懷疑就去別處參學。』 無盡居士在覺范禪師的言語下頓時明白了歸宗禪師的用意。於是點燃香，朝著歸宗禪師的方向，懺悔謝罪于洞山禪師。

一天，無盡居士得到歸宗禪師的開示，讀後非常高興，對圓悟禪師說：『慚愧啊，末法時代有這樣的真善知識。』 歸宗禪師遊方時，與兩位僧人一同行走，到了谷隱薛大頭處，問道：『這三人...』

專有名詞解釋： 兜率悅 (Doushuai Yue): 禪師名 道吾 (Daowu): 禪師名 云蓋智 (Yungai Zhi): 禪師名 洞山文 (Dongshan Wen): 禪師名 佛眼 (Foyan): 禪師名 五祖 (Wuzu): 禪師名 歸宗 (Guizong): 禪師名 圓悟 (Yuanwu): 禪師名 真凈 (Zhenjing): 禪師名 云居清 (Yunju Qing): 禪師名 晦堂 (Huitang): 禪師名 無盡 (Wujin): 居士名 覺范 (Juefan): 禪師名 荊溪 (Jingxi): 地名 清素 (Qingsu): 侍者名 谷隱 (Guyin): 地名 薛大頭 (Xue Datou): 人名

【English Translation】 English version: A monk asked: 'What is freedom?' Guizong Chan Master said: 'When have you ever been unfree?' The monk Cui was shocked.

Doushuai Yue Chan Master was initially the head monk at Daowu Chan Master's place. One day, he led several monks to visit Yungai Zhi Chan Master. Chan Master Zhi spoke with him for only a few sentences and completely understood his knowledge. Chan Master Zhi smiled. Chan Master Yue requested to enter Chan Master Zhi's room for instruction. Chan Master Zhi asked: 'Have you seen Dongshan Wen, the venerable monk?' Chan Master Yue replied: 'That Guansi fellow, headless and brainless, dragging a tattered cloth skirt, covered in the stench of excrement, what good is he?' Chan Master Zhi said: 'Head monk, just investigate and realize at the place of the excrement stench.' Chan Master Yue followed his advice and went to Dongshan to rely on him. Before long, he deeply understood the essential meaning.

Foyan Chan Master bid farewell to the Fifth Patriarch and went to Guizong Chan Master to study. Later, the Fifth Patriarch said to Yuanwu Chan Master: 'Zhenjing Chan Master's waves are vast, wielding the means of the great banner, going far to Guizong Chan Master's place, it's uncertain whether they will be compatible.' Not many days later, the Fifth Patriarch wrote a letter telling Yuanwu Chan Master: 'I went to Guizong Chan Master's place and accidentally slipped through the net. I heard that Yunju Qing, the head monk, wrote a true eulogy for Huitang Chan Master, which included the line 'Rich when heard, poor after seen,' I quite doubted him.' Upon meeting, they were indeed compatible.

More than a year later, Foyan Chan Master returned to the Fifth Patriarch's mountain. The assembly requested him to preside over the Dharma talk. However, he spoke about mind and nature. The Fifth Patriarch said: 'Brother Yuan, you speak of Chan like this.' Don't mind him.

Layman Wujin saw Doushuai Chan Master and brought up the matter of Attendant Qingsu's last words. After it was over, he visited Guizong Chan Master. During the evening conversation, this matter was mentioned, and Guizong Chan Master flew into a rage, saying: 'What is this bloody-vomiting bald head, speaking empty words, how can you believe and accept it?' Then he did not continue the conversation. Layman Wujin lived in Jingxi, and Chan Master Juefan went to visit him. Layman Wujin said to Chan Master Juefan: 'It's a pity that Zhenjing Chan Master doesn't know this.' Chan Master Juefan said: 'Venerable sir, you only know Attendant Qingsu's last words, but when Zhenjing Chan Master's true medicine appears before you, you cannot perceive it.' Layman Wujin was surprised and said: 'Is there really such a thing?' Chan Master Juefan said: 'If you doubt, then go study elsewhere.' Layman Wujin instantly understood Guizong Chan Master's intention from Chan Master Juefan's words. So he lit incense, faced the direction of Guizong Chan Master, and repented and apologized to Dongshan Chan Master.

One day, Layman Wujin received Guizong Chan Master's teaching, read it with great joy, and said to Yuanwu Chan Master: 'I am ashamed, in the Dharma-ending age there is such a true good knowing advisor.' When Guizong Chan Master was traveling, he walked with two monks, and arrived at Guyin Xue Datou's place, and asked: 'These three people...'

Explanation of proper nouns: Doushuai Yue: Name of a Chan Master Daowu: Name of a Chan Master Yungai Zhi: Name of a Chan Master Dongshan Wen: Name of a Chan Master Foyan: Name of a Chan Master Wuzu: Name of a Chan Master Guizong: Name of a Chan Master Yuanwu: Name of a Chan Master Zhenjing: Name of a Chan Master Yunju Qing: Name of a Chan Master Huitang: Name of a Chan Master Wujin: Name of a Layman Juefan: Name of a Chan Master Jingxi: Name of a place Qingsu: Name of an attendant Guyin: Name of a place Xue Datou: Name of a person

---

同行。必有一智。如何是一智。二僧無語。師立下肩。應聲便喝。薛舉拳作相撲勢。

師云。不勞再勘。薛拽杖趁出。薛見石門慈照。

贊曰。

生緣關表　　穎脫儒冠 　走諸方氣常自負　　窮直指心未能安 　吞雲夢八九于胸中　　曾無芥蒂 　漲蜀江八千于舌上　　盡有波瀾 　問雙鞋子甚處得來　　積翠南激揚機路活 　拖條布裙作屎臭氣　　兜率悅嗅著髑髏干 　一生弄大旗　　策元勛于龍蛇陣上 　三關挫驢腳　　馳十影于驥馬群間 　末後句教無盡疑則別參　　點行真藥 　一轉語住黃檗未曾夢見　　打破疑團 　老東山背後讚揚　　逢人頻合掌 　薛大頭面前遭喝　　無地著慚顏 　鴆毛本毒　　虎體元班

妙處欲言言不及。月移花影上欄干。

五祖演禪師

師諱法演。嗣白雲。綿州鄧氏子。初在成都聽講時。舉西天外道立義問佛弟子云。菩薩成道時。神與智冥。理與境會。不分能證所證。畢竟以何為證。弟子義墮。乃不鳴鐘鼓。從後門出入。返搭袈裟。三藏至。再集外道。釋云。如人飲水。冷暖自知。道乃伏。徴諸法師云。冷暖固可知。未審自知之理如何。眾皆杜口。

中有云。汝欲明此。須見南方明佛心宗者。

師遂南來。至興元。經時逗留。

【現代漢語翻譯】 現代漢語譯本： 同行。必定有一位有智慧的人。什麼是智慧？兩位僧人沒有說話。禪師放下肩膀（表示承擔），應聲便喝斥。薛舉擺出拳擊的姿勢，像是要相撲。 禪師說：『不必再勘驗了。』薛舉拖著禪杖追趕出去。薛舉後來去拜見了石門慈照（一位禪師）。 讚語： 出生時就與衆不同，早年就脫下了儒生的帽子。 四處遊歷，常自負才氣，窮盡思索直指人心的法門，內心卻未能安定。 胸中吞吐雲夢澤的八九成，毫無芥蒂。 舌上奔涌蜀江的八千丈，儘是波瀾。 問他雙鞋子從哪裡得來，積翠庵南面激揚的機鋒活潑潑地。 拖著破布裙，散發著屎臭氣，兜率天的菩薩喜歡聞著這骷髏的乾燥氣味。 一生揮舞大旗，在龍蛇混雜的戰場上建立了卓越的功勛。 三關挫敗了驢子的腳力，在駿馬群中馳騁出十道影子。 最後一句教導人們，如果對無盡的疑問感到困惑，就應該另外參究，點出真正的藥。 一句轉語，黃檗禪師做夢也沒想到，打破了人們的疑團。 老東山背後讚揚他，遇到人就頻繁地合掌。 薛大頭面前遭到喝斥，無地自容，感到慚愧。 鴆鳥的羽毛本來就帶毒，老虎的身體原本就有斑紋。 妙處想要說卻說不出來，月亮移動，花影投上欄桿。 五祖演禪師 禪師名諱法演，是白雲禪師的嗣法弟子，綿州鄧氏的兒子。當初在成都聽講時，舉出西天外道（指佛教以外的學說）立論，問佛弟子說：『菩薩成道時，精神與智慧融合，真理與境界合一，不分能證的主體和所證的客體，那麼究竟用什麼來證明呢？』弟子們無法回答，於是就不敲鐘擊鼓，從後門出入，反穿袈裟。三藏法師（精通經、律、論三藏的法師）到來后，再次聚集外道，解釋說：『如同人喝水，冷暖自己知道。』外道於是信服。三藏法師又問各位法師說：『冷暖固然可以知道，但不知道自己知道的道理是什麼。』大家都沉默不語。 其中有人說：『你想要明白這個道理，必須去見南方明瞭佛心宗的人。』 於是禪師就南下來到興元，在那裡停留了一段時間。

【English Translation】 English version: A fellow traveler. Surely there is one with wisdom. What is wisdom? The two monks were speechless. The Master lowered his shoulder (indicating responsibility) and immediately shouted. Xue Ju made a fist in a sumo wrestling posture. The Master said, 'No need to examine further.' Xue dragged his staff and chased him out. Xue later visited Shimen Cizhao (a Chan master). Eulogy: His birth was extraordinary, and he shed his Confucian robes early. He traveled everywhere, often proud of his talent, exhausting his thoughts on the direct pointing to the human mind, but his heart could not be settled. He swallowed eighty or ninety percent of the Yunmeng marshes into his chest, without any grudges. Eight thousand feet of the Shu River surged on his tongue, full of waves. Asked where he got his shoes, the lively and agile opportunities at the south of Jicui Temple. Dragging a tattered cloth skirt, emitting a stench of excrement, the Bodhisattvas of Tushita Heaven liked to smell the dry smell of the skull. He waved the big flag throughout his life, establishing outstanding achievements on the battlefield of dragons and snakes. He thwarted the donkey's feet at the three passes, galloping ten shadows among the herd of fine horses. The final sentence teaches people that if they are confused by endless doubts, they should seek further study, pointing out the true medicine. A turning phrase that Master Huangbo never dreamed of, breaking people's doubts. Old Dongshan praised him behind his back, frequently putting his palms together when he met people. Xue Datou was shouted at in front of him, feeling ashamed and nowhere to hide. The feathers of the鴆 bird are inherently poisonous, and the tiger's body originally has stripes. The wonderful place wants to say but cannot say, the moon moves, and the shadow of the flower falls on the railing. Chan Master Wuzu Yan The Master's name was Fayan, a Dharma heir of Master Baiyun, and the son of the Deng family of Mianzhou. When he first listened to lectures in Chengdu, he cited the establishment of doctrines by non-Buddhist (referring to doctrines other than Buddhism) and asked the Buddha's disciples, 'When a Bodhisattva attains enlightenment, the spirit and wisdom merge, and truth and realm unite, without distinguishing between the subject that can prove and the object that is proven, then what is used to prove it?' The disciples could not answer, so they did not ring the bells and drums, and entered and exited through the back door, wearing their robes inside out. After the arrival of the Tripitaka Master (a master proficient in the three baskets of Sutra, Vinaya, and Abhidharma), he gathered the non-Buddhists again and explained, 'Like a person drinking water, one knows whether it is cold or warm.' The non-Buddhists were then convinced. The Tripitaka Master then asked the masters, 'It is certain that one can know whether it is cold or warm, but I do not know what the principle of knowing oneself is.' Everyone was silent. Among them, someone said, 'If you want to understand this principle, you must see the person in the South who understands the Mind Sect of the Buddha.' So the Master came south to Xingyuan and stayed there for some time.

---

受業師聞得。乃附書曰。汝出醬甕。復入齏甕師遂發行。至浮山。理此義問。山曰。如來有密語。迦葉不覆藏。師乃釋疑。山因指見白雲。

師到。因問摩尼珠話大悟。作投機頌曰。

山前一片閑田地。叉手叮嚀問祖翁。

幾度賣來還自買。為憐松竹引清風。

云印可之示眾云。大凡參學。如俊鶻打鷯兒。才洎地。便飛去。若有蹲坐。即不堪。

小參有云。某十有餘年海上參尋。見數人尊宿。自謂了當。及到浮山圓鑒會下。直是開口不得。後到白雲門下。咬破一個鐵酸。豏直得百味具足。且道豏子一句作么生道。乃云。花發雞冠媚早秋。誰人能染紫絲頭。有時風動頻相倚。似向階前斗不休。

聞角。偈曰。

幽幽寒角發孤城。十里山頭漸杳冥。

一種是聲無限意。有堪聽有不堪聽。

圓悟為侍者。偶陳提刑問道。師云。提刑曾讀小艷詩否。頻呼小玉元無事。只要檀郎認得聲。刑不契。

悟聞得有省。師握手巡寮云。我侍者參得禪了也。

舉瓦鼓歌接無為泰。至輸玄武處。泰有省。

贊曰。

般若鋒　　智慧炬 　生緣左綿蒲許村　　聽講成都大慈寺 　問自知之理　　塞斷義虎嚥喉 　究直指之心　　輥入瞎驢行伍 　如醬蟲入齏甕

【現代漢語翻譯】 現代漢語譯本： 我的老師（受業師）聽說了這件事，於是附信說：『你從醬缸里出來，又進入了醃菜罈子。』老師於是出發，到達浮山（Fushan），探究這個疑問。浮山（Fushan）說：『如來（Tathagata）有秘密的語言，迦葉（Kasyapa）沒有隱瞞。』老師於是消除了疑惑。浮山（Fushan）於是指點他看見了白雲（Baiyun）。 老師到達后，因為摩尼珠（Mani jewel）的話語而大悟，作了一首投機頌說： 『山前一片空閑的田地，合掌恭敬地詢問祖師。' 『幾次賣出又自己買回，因為喜愛松樹和竹子引來的清風。』 白雲（Baiyun）認可了他，並向大眾開示說：『大凡參禪學習，就像俊健的鶻鷹捕捉小鳥，剛一落地，就飛走了。如果蹲在那裡不動，那就沒用了。』 小參時說：『我十多年在海上參訪尋師，見過幾位尊宿，自認為已經了悟。等到來到浮山圓鑒（Fushan Yuanjian）的門下，簡直是張口不得。後來到白雲（Baiyun）門下，咬破了一個鐵酸豏，才覺得百味俱全。那麼，豏子這一句該怎麼說呢？』於是說：『雞冠花開，嫵媚地迎接早秋，誰人能給紫色的絲線染色？有時被風吹動，頻繁地互相依靠，好像在臺階前爭鬥個不停。』 聽到號角聲，作偈說： 『幽幽的寒角聲響徹孤城，十里山頭漸漸變得杳渺昏暗。』 『一種聲音包含著無限的意境，有的堪聽，有的不堪聽。』 圓悟（Yuanwu）擔任侍者時，偶然陳提刑問道，老師說：『提刑曾經讀過小艷詩嗎？』『頻頻呼喚小玉並沒有什麼事，只要檀郎能夠聽出我的聲音。』陳提刑沒有領會。 圓悟（Yuanwu）聽了之後有所領悟。老師握著他的手巡視僧寮說：『我的侍者參禪悟道了。』 舉瓦鼓歌接引無為泰（Wuweitai），到輸玄武（Shuxuanwu）處，無為泰（Wuweitai）有所領悟。 讚頌說： 般若（Prajna）的鋒芒，智慧的火炬 出生在生緣左綿蒲許村，在成都大慈寺聽講 探究自知之理，堵塞義虎的咽喉 窮究直指之心，滾入瞎驢的行列 如同醬蟲進入醃菜罈子

【English Translation】 English version: My teacher (Shouye Shi) heard of this matter and attached a letter saying, 'You came out of the soy sauce vat and entered the pickle vat again.' The teacher then set out and arrived at Fushan (Floating Mountain), to investigate this question. Fushan (Floating Mountain) said, 'The Tathagata (Rulai) has secret words, and Kasyapa (Jiaye) did not conceal them.' The teacher then dispelled his doubts. Fushan (Floating Mountain) then pointed him to see Baiyun (White Cloud). After the teacher arrived, he had a great enlightenment because of the words of the Mani jewel (Moni zhu), and composed a poem of accord, saying: 'In front of the mountain is a piece of idle land, with hands folded, I respectfully ask the ancestral teacher.' 'Several times sold and bought back myself, for the love of pine and bamboo bringing in the clear wind.' Baiyun (White Cloud) approved of him and instructed the assembly, saying, 'Generally, studying Zen is like a swift falcon catching a wren; as soon as it lands, it flies away. If it squats there, it is useless.' During a small assembly, he said, 'For more than ten years, I have been visiting teachers at sea, and I have seen several venerable monks, thinking that I had understood. When I arrived at the gate of Fushan Yuanjian (Floating Mountain Yuanjian), I simply could not open my mouth. Later, when I came to Baiyun's (White Cloud) gate, I bit through an iron sour 'xian', and then I felt all flavors complete. So, how should this sentence of 'xian' be said?' Then he said, 'The cockscomb flower blooms, charmingly welcoming the early autumn; who can dye the purple silk thread? Sometimes moved by the wind, they frequently lean on each other, as if fighting endlessly in front of the steps.' Hearing the sound of the horn, he composed a verse, saying: 'The faint sound of the cold horn echoes through the lonely city, and the mountain peaks ten miles away gradually become distant and dim.' 'One kind of sound contains infinite meaning; some are worth listening to, and some are not.' When Yuanwu (Complete Enlightenment) was serving as an attendant, Chen Tixing (a judicial officer) happened to ask a question. The teacher said, 'Has Tixing ever read small erotic poems?''Frequently calling Xiaoyu (small jade) is nothing, just wanting Tanlang (a lover) to recognize my voice.' Chen Tixing (a judicial officer) did not understand. Yuanwu (Complete Enlightenment) had some understanding after hearing this. The teacher held his hand and patrolled the monks' quarters, saying, 'My attendant has attained enlightenment through Zen.' He cited the Tile Drum Song to guide Wuweitai (Non-Action Great Peace), and when he reached Shuxuanwu (Losing Dark Warrior), Wuweitai (Non-Action Great Peace) had some understanding. Eulogy says: The sharpness of Prajna (Wisdom), the torch of wisdom Born in Shengyuan Zuomian Puxu Village, listening to lectures at the Daci Temple in Chengdu Investigating the principle of self-knowledge, blocking the throat of the righteous tiger Exhaustively studying the heart of direct pointing, rolling into the ranks of blind donkeys Like a soy sauce worm entering a pickle vat

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到熟處果難忘 　似俊鶻打鷯兒　　才洎地便飛去 　到白雲摵碎南泉摩尼珠 　見圓鑒會得如來有密語 　愛山前田地　　松竹引清風 　打格外鄉談　　陽平撒白雨 　鳥𣡶角聲傳梅引　　暗損愁腸 　雞冠花紫染絲頭　　錯為豏子 　乞兒得席　　巡寮夸侍者會禪 　皓玉無瑕　　磨院同婦人歌舞 　鐵酸豏百味完全　　一任活衲僧吞吐 　到頭誰解知甜苦

圓悟勤禪師

師諱克勤。嗣東山。彭州駱氏子。初聽講成都。范蜀公作詩勸令行腳。有云。成都本是繁華國。打住只因花酒惑。遂出蜀。依參東山。無入處。與佛鑒辭去。

山曰。汝到浙中。被熱病打。方憶我在。

師至金山。大病。鑒在定慧。亦病。作書相約。病癒復歸東山。前後悟旨。師一日同勤．遠侍東山。夜坐欲歸。月黑。山令各下一轉語。

勤曰。綵鳳舞丹霄。

遠曰。鐵蛇橫古路。

師曰。看腳下。

山曰。滅吾宗者。克勤耳。

師后歸住昭覺。聞南堂還俗。師憶之。聞人言在城中賣香。師令童子到彼買香。待他將度香。便問如何是祖師西來意。看他有何言句。即記歸。

童依教。到彼便問。堂舉香云。者一包香。只賣五文童回。舉似師。師云。者漢只在。遂親勸再為僧。

【現代漢語翻譯】 現代漢語譯本： 　　到了熟悉的地方果然難以忘懷， 　　就像俊俏的鶻（hú，一種鳥）捕捉小鳥一樣，才剛落地就飛走了。 　　（又像）到了白雲山，擊碎了南泉（Nanquan，禪師名）的摩尼珠（Mani Jewel，佛教中的寶珠）。 　　見到圓鏡，便會領會如來（Tathagata，佛的稱號）的秘密語言。 　　喜愛山前的田地，松樹和竹子引來清風。 　　（又像）說些不合時宜的鄉下話，陽平（Yangping，地名）灑下白色的雨。 　　鳥兒在樹角鳴叫，傳遞著梅花的訊息，暗自損傷著愁腸。 　　雞冠花用紫色染紅了絲線，卻被錯認為是豏子（xiàn zi，醃菜）。 　　乞丐得到了席位，巡邏的僧人誇讚侍者懂得禪。 　　（就像）潔白的玉石沒有瑕疵，磨坊里的人和婦女一起唱歌跳舞。 　　鐵酸豏（tiě suān xiàn，一種醃菜）百味俱全，任憑活潑的僧人吞吐。 　　到頭來誰能理解其中的甜與苦？

圓悟勤禪師（Yuanwu Qin Chanshi，禪師名）

禪師名克勤（Keqin），是東山（Dongshan，地名或寺廟名）的嗣法弟子，彭州（Pengzhou，地名）駱氏之子。最初在成都（Chengdu，地名）聽講經，范蜀公（Fan Shugong，人名）作詩勸他去遊歷參學，詩中說：『成都本是繁華國，打住只因花酒惑。』於是離開四川，依止參學東山，卻無法入門。於是向佛鑒（Fojian，禪師名）辭行。

佛鑒說：『你到浙中（Zhezhong，浙江中部），被熱病折磨，才會想起我。』

禪師到了金山（Jinshan，地名或寺廟名），得了重病。佛鑒在定慧寺（Dinghui Temple）也生病了，寫信相約，病好后一起回到東山。前後多次領悟禪旨。禪師有一天和勤、遠（Qin, Yuan，人名）一起侍奉東山，晚上坐著想要回去，但月色昏暗。東山讓每個人說一句轉語。

克勤說：『綵鳳舞丹霄。』

遠說：『鐵蛇橫古路。』

禪師說：『看腳下。』

東山說：『滅我宗者，克勤耳。』

禪師後來回到昭覺寺（Zhaojue Temple）居住。聽說南堂（Nantang，人名或地名）還俗了，禪師很惦記他。聽到有人說他在城裡賣香。禪師讓童子去那裡買香，等他遞香的時候，就問他：『如何是祖師西來意？』看他有什麼話，就記下來回來稟報。

童子按照吩咐，到了那裡就問。南堂舉起香說：『這一包香，只賣五文。』童子回來，把情況告訴了禪師。禪師說：『這漢子只是如此。』於是親自勸他再次出家為僧。

【English Translation】 English version: Once familiar, it's truly hard to forget, Like a swift falcon catching a lark, it flies away as soon as it lands. (It's like) arriving at White Cloud Mountain and shattering Nanquan's (Nanquan, a Chan master) Mani Jewel (Mani Jewel, a precious jewel in Buddhism). Seeing the round mirror, one will understand the Tathagata's (Tathagata, an epithet of the Buddha) secret language. Loving the fields in front of the mountain, pines and bamboos bring a clear breeze. (It's like) speaking out-of-place country talk, Yangping (Yangping, a place name) sprinkles white rain. Birds chirp in the corner of the trees, conveying the message of plum blossoms, secretly damaging the sorrowful heart. The cockscomb flower dyes the silk thread purple, but it is mistaken for pickled vegetables (xiàn zi, pickled vegetables). A beggar gets a seat, and the patrolling monk praises the attendant for understanding Chan. (It's like) flawless white jade, people in the mill sing and dance with women. Iron-sour pickled vegetables (tiě suān xiàn, a type of pickled vegetable) have all kinds of flavors, allowing lively monks to swallow and spit them out. In the end, who can understand the sweetness and bitterness within?

Chan Master Yuanwu Qin (Yuanwu Qin Chanshi, a Chan master)

The Chan master's name was Keqin. He was a Dharma heir of Dongshan (Dongshan, a place name or temple name), and the son of the Luo family of Pengzhou (Pengzhou, a place name). He initially listened to lectures in Chengdu (Chengdu, a place name), and Fan Shugong (Fan Shugong, a person's name) wrote a poem to advise him to travel and study, saying: 'Chengdu is originally a prosperous country, staying here is only because of flowers and wine.' So he left Sichuan and relied on Dongshan for study, but could not enter. So he bid farewell to Fojian (Fojian, a Chan master).

Fojian said: 'When you go to Central Zhejiang (Zhezhong, central Zhejiang) and are afflicted by a fever, you will remember me.'

The Chan master arrived at Jinshan (Jinshan, a place name or temple name) and became seriously ill. Fojian was also ill at Dinghui Temple (Dinghui Temple), and wrote a letter agreeing that after recovering, they would return to Dongshan together. He understood the meaning of Chan many times before and after. One day, the Chan master served Dongshan together with Qin and Yuan (Qin, Yuan, people's names). They sat at night and wanted to return, but the moonlight was dim. Dongshan asked each person to say a turning word.

Keqin said: 'A colorful phoenix dances in the red sky.'

Yuan said: 'An iron snake lies across the ancient road.'

The Chan master said: 'Watch your step.'

Dongshan said: 'The one who will destroy my sect is Keqin.'

Later, the Chan master returned to live at Zhaojue Temple (Zhaojue Temple). He heard that Nantang (Nantang, a person's name or place name) had returned to secular life, and the Chan master missed him very much. He heard someone say that he was selling incense in the city. The Chan master asked a boy to go there to buy incense, and when he handed over the incense, he asked him: 'What is the meaning of the Patriarch's coming from the West?' See what he has to say, and record it and report back.

The boy did as he was told and asked when he arrived. Nantang held up the incense and said: 'This package of incense only sells for five coins.' The boy returned and told the Chan master about the situation. The Chan master said: 'This fellow is only like this.' So he personally persuaded him to become a monk again.

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師舉住大隋。繼住昭覺。

大慈參次。師一日上堂。舉雲門諸佛出身處。東山水上行話。拈云。我即不然。忽有人問。如何是諸佛出身處。即向他道。薰風自南來。殿閣生微涼。慧有省。後作首座秉拂。

次日。一村僧上問。昨夜首座提唱如何。師以指夾鼻一下來鼓眾大笑。

慧即上方丈辭去。師云。首座。昨夜三世諸佛被汝罵。六代祖師被汝罵。我只輕夾鼻。你便去不得。慧不覺汗下。

師在夾山拈雪竇語。號碧巖集。三國誌曰。生子當如孫仲謀。景升諸郎豚犬耳。

金鴨者。師乃于小玉聲發明頌。石蟬。乃師示寂之時葬于錦江。

贊曰。

食牛氣宇　　翹鶴精神 　范蜀公勸離濯錦繁華國 　老東山詛作江南熟病人 　小玉聲中　　認驢鞍橋做阿爺下頷 　薰風句里　　捉鼠黏兒當自己家親 　教童子買香　　挽靜南堂珠還合浦 　舉青林搬土　　放遠佛眼劍躍龍津 　提唱碧巖　　拖泥帶水 　作興昭覺　　戛玉鏗金 　看腳下　　已受滅宗之記 　夾鼻頭　　寧無䑛犢之心 　金鴨香消　　醉扶歸笙歌叢里 　石蟬花發　　笑經行錦繡江濵

天祐斯文。生孫仲謀于臨濟十一世。縱景升諸郎龍馳虎驟。難尾于芳塵。

南堂靜禪師

師諱元靜。嗣五

【現代漢語翻譯】 現代漢語譯本： 師父最初住在四川的大隋寺，後來又住在昭覺寺。

大慈禪師曾經多次參訪師父。有一天，師父上堂說法，引用雲門禪師的『諸佛出身處』公案，以及東山禪師的『水上行』話頭。師父拈出說：『我卻不這樣說。』如果有人問：『如何是諸佛出身處？』我就直接對他說：『薰風自南來，殿閣生微涼。』慧禪師聽後有所領悟，後來擔任首座，負責秉拂。

第二天，一位村僧上前請教：『昨晚首座的提唱如何？』師父用手指夾了一下鼻子，引得大眾大笑。

慧禪師隨即到方丈室告辭離去。師父說：『首座，昨晚你罵了三世諸佛，罵了六代祖師，我只是輕輕夾了一下鼻子，你就受不了要走？』慧禪師聽后不覺汗流浹背。

師父在夾山時，引用雪竇禪師的語錄，編纂了《碧巖集》。《三國誌》中說：『生子當如孫仲謀（孫權，三國時期吳國的建立者），景升（劉表，東漢末年的軍閥）諸郎豚犬耳。』

金鴨，指的是師父在小玉（歌妓）的歌聲中開悟，併爲此作頌。石蟬，指的是師父圓寂后，葬于錦江。

贊曰：

食牛的氣概， 翹鶴的精神。 范蜀公勸人離開濯錦（成都的別稱）的繁華國都， 老東山詛咒人變成江南多病的病人。 小玉的歌聲中， 錯把驢鞍橋認作阿爺的下巴， 薰風的句子里， 錯把捉老鼠的粘板當成自己的親人。 教童子買香， 挽救靜南堂，使珍珠歸還合浦（地名）， 舉青林搬土， 放出遠處的佛眼，寶劍躍入龍津（地名）。 提倡碧巖， 拖泥帶水， 振興昭覺， 戛玉鏗金。 看腳下， 已經受到滅宗的預言， 夾鼻頭， 難道沒有舔犢之情？ 金鴨的香氣消散， 醉酒後被人攙扶著回到笙歌叢中， 石蟬的花朵盛開， 笑著經過錦繡的江邊。

天祐斯文， 就像孫仲謀（孫權）出生在臨濟宗十一世一樣。縱然景升（劉表）的兒子們如龍般奔馳，如虎般跳躍，也難以追趕上他的芳塵。

南堂靜禪師

師父法名元靜，是五祖法演禪師的嗣法弟子。

【English Translation】 English version: The Master initially resided at Da Sui Temple in Sichuan, and later at Zhao Jue Temple.

Chan Master Da Ci visited the Master several times. One day, the Master ascended the Dharma hall and cited Yunmen's (Yunmen Wenyan, a famous Chan master) 'Where do all Buddhas come from?' koan, and Dongshan's (Dongshan Liangjie, a founder of the Caodong school of Chan Buddhism) 'Walking on Water' topic. The Master picked it up and said, 'I don't say it that way.' If someone were to ask, 'What is the place where all Buddhas come from?' I would directly tell him, 'The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Chan Master Hui had an awakening upon hearing this, and later served as the head seat, responsible for wielding the whisk.

The next day, a village monk came forward to inquire, 'What was the head seat's teaching like last night?' The Master pinched his nose with his fingers, causing the assembly to burst into laughter.

Chan Master Hui then went to the abbot's room to bid farewell and leave. The Master said, 'Head Seat, last night you scolded the Buddhas of the three times, and scolded the Sixth Patriarchs. I only lightly pinched your nose, and you can't bear it and want to leave?' Chan Master Hui, upon hearing this, couldn't help but break out in a sweat.

While at Jia Mountain, the Master compiled the 'Blue Cliff Record' (Biyan Lu) using the sayings of Chan Master Xuedou (Xuedou Chongxian). The 'Records of the Three Kingdoms' says, 'One should have a son like Sun Zhongmou (Sun Quan, founder of the Wu kingdom during the Three Kingdoms period). The sons of Jing Sheng (Liu Biao, a warlord at the end of the Eastern Han Dynasty) are mere pigs and dogs.'

'Golden Duck' refers to the Master's enlightenment upon hearing the singing of Xiao Yu (a courtesan), for which he composed a verse. 'Stone Cicada' refers to the Master's burial in the Jin River after his passing.

Eulogy:

The spirit of eating an ox, the essence of a crane stretching its neck. Fan Shu Gong (Fan Zuyu, a Song Dynasty official) advised people to leave the flourishing capital of Zhuojin (another name for Chengdu), Old Dongshan cursed people to become sickly patients in Jiangnan. In the singing of Xiao Yu, Mistaking the donkey saddle for the father's chin, In the phrase of the gentle breeze, Mistaking the rat trap for one's own family. Instructing the boy to buy incense, Saving Jingnan Hall, returning the pearls to Hepu (a place name), Lifting Qinglin to move earth, Releasing the distant Buddha's eye, the sword leaps into Longjin (a place name). Advocating the Blue Cliff Record, Dragging mud and water, Revitalizing Zhao Jue, Striking jade and resounding gold. Looking at the feet, Already receiving the prophecy of the extinction of the lineage, Pinching the nose, How can there be no affection for one's offspring? The fragrance of the golden duck dissipates, Drunkenly supported back to the midst of singing and dancing, The flowers of the stone cicada bloom, Smilingly passing through the embroidered riverbank.

Heaven blesses literature, Just as Sun Zhongmou (Sun Quan) was born in the eleventh generation of the Linji school. Even if the sons of Jing Sheng (Liu Biao) gallop like dragons and leap like tigers, it is difficult to catch up with his fragrant dust.

Chan Master Jing of Nantang

The Master's Dharma name was Yuanjing, and he was a Dharma heir of Chan Master Fayan of Wuzu.

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祖。閬州人。姓趙氏。師在祖塔。祖舉即心即佛．睦州擔板．南泉斬貓．趙州狗子話編辟之。所對了無滯礙。又舉子胡狗話。答稍遲。山遽轉面曰。不是。

師曰。不是卻如何。

山曰。此不是。和前面都不是。

師曰。望和尚慈悲指示。

山曰。看他道子胡一隻狗。上取人頭。下取人腳。入門者好看。才見僧入。便云看狗。汝向子胡道看狗處下得一轉語。教子胡結舌。老僧鉗口。便是了當處。

師嗜吃雞。眾惡之。山知。一日入室。師藏雞于袖中。山舉話詰之。師袖出雞作啼聲。山乃笑師住大隋。舊有龍居方丈寢室。累代不敢近。師至欲臥。主首白。師不顧。竟去臥。見龍臥床上。師以手推曰。老畜生。留老僧半榻。就臥。及醒。龍不見。從此不來矣葉縣有一法嗣。住漢州方水。作偈示眾曰。

方水潭中鱉鼻蛇。擬心相向便揄揶。

誰人拔得蛇頭出。二百年無人下語。

師舉三句了。著語云。方水潭中鱉鼻蛇。

僧問。如何是奪人不奪境。

曰。活捉魔王鼻孔穿。

如何是人境俱不奪。

曰。白日騎牛穿市過。

愚丘靜參次。師舉香嚴枯木龍吟話。往返徴詰。靜悟。師曰。莫守寒巖異草青。坐卻白雲宗不妙。

靜曰。直須

【現代漢語翻譯】 現代漢語譯本 祖師是閬州人，姓趙。他住在祖塔。祖師經常引用『即心即佛』、睦州擔板、南泉斬貓、趙州狗子這些話來開導弟子，應對提問時毫無滯礙。一次，他引用『子胡狗』的話，回答稍慢，山遽然變色說：『不是。』 祖師問：『不是，那又該如何？』 山說：『這句不是，和前面說的都不是。』 祖師說：『希望和尚慈悲指示。』 山說：『你看他說子胡的一隻狗，上能取人頭，下能取人腳。入門的人要好好看。只要見到僧人進來，便說看狗。你若能在子胡說看狗的地方，說出一句轉語，讓子胡結舌，老僧鉗口，那就是了當之處。』 祖師喜歡吃雞，眾僧都很厭惡。山知道這件事。一天，山進入祖師的房間，祖師把雞藏在袖子里。山舉起話頭詰問祖師，祖師從袖子里拿出雞，學雞叫。山於是笑著說祖師住在大隋。舊時大隋寺的方丈寢室有龍居住，歷代住持都不敢靠近。祖師來了，想要睡覺，主事僧稟告此事，祖師不理會，逕直去睡覺。看見一條龍臥在床上，祖師用手推它說：『老畜生，留老僧半張床。』就睡下了。等到醒來，龍不見了，從此以後也不再來了。葉縣有一位法嗣，住在漢州方水，作偈示眾說： 『方水潭中鱉鼻蛇，擬心相向便揄揶。』 『誰人拔得蛇頭出，二百年無人下語。』 祖師舉起這三句偈語，然後評論說：『方水潭中鱉鼻蛇。』 有僧人問：『如何是奪人不奪境？』 祖師說：『活捉魔王鼻孔穿。』 僧人又問：『如何是人境俱不奪？』 祖師說：『白日騎牛穿市過。』 愚丘靜參禪時，祖師舉起香嚴枯木龍吟的話，反覆詢問，靜因此開悟。祖師說：『莫守寒巖異草青，坐卻白雲宗不妙。』 靜說：『直須……』

【English Translation】 English version Master Zu was from Langzhou (閬州), with the surname Zhao. He resided at the Ancestral Pagoda (祖塔). The Master often cited 'Mind is Buddha' (即心即佛), 'Muzhou's Carrying Pole' (睦州擔板), 'Nanquan Cutting the Cat' (南泉斬貓), and 'Zhaozhou's Dog' (趙州狗子) to enlighten his disciples, responding to questions without any hesitation. Once, he quoted the 'Zihu Dog' (子胡狗) story, and when he answered a bit slowly, Shan (山) suddenly changed his expression and said, 'It is not.' The Master asked, 'If it is not, then what should it be?' Shan said, 'This is not, and what was said before is also not.' The Master said, 'I hope the Venerable One will compassionately instruct me.' Shan said, 'Look at what he said about Zihu's dog, which can take people's heads above and people's feet below. Those who enter the gate should look carefully. As soon as a monk enters, he says, 'Look at the dog.' If you can say a turning phrase at the place where Zihu says 'Look at the dog,' making Zihu speechless and the old monk unable to speak, then that is the point of completion.' The Master liked to eat chicken, which the monks detested. Shan knew about this. One day, Shan entered the Master's room, and the Master hid the chicken in his sleeve. Shan raised a question to interrogate the Master, and the Master took the chicken out of his sleeve and imitated its crowing. Shan then laughed and said that the Master was living at Dasui Temple (大隋寺). In the past, a dragon lived in the abbot's sleeping quarters at Dasui Temple, and successive abbots dared not approach it. When the Master arrived and wanted to sleep, the head monk reported this matter, but the Master ignored it and went straight to sleep. He saw a dragon lying on the bed, and the Master pushed it with his hand, saying, 'Old beast, leave half the bed for this old monk.' Then he lay down to sleep. When he woke up, the dragon was gone and never came back. A Dharma heir from Yexian (葉縣) lived in Fangshui (方水) in Hanzhou (漢州), and composed a verse to show the assembly, saying: 'In Fangshui Pool, there's a soft-shelled turtle-nosed snake, if you try to face it with your mind, it will mock you.' 'Who can pull out the snake's head? For two hundred years, no one has made a comment.' The Master raised these three lines of verse and then commented, 'In Fangshui Pool, there's a soft-shelled turtle-nosed snake.' A monk asked, 'What is seizing the person but not seizing the environment?' The Master said, 'Capture the demon king alive and pierce his nostrils.' The monk asked again, 'What is neither seizing the person nor seizing the environment?' The Master said, 'Riding an ox through the market in broad daylight.' When Yuqiu Jing (愚丘靜) was practicing Chan, the Master raised the story of Xiangyan's (香嚴) withered tree dragon's roar and repeatedly questioned him, and Jing became enlightened because of it. The Master said, 'Do not guard the cold cliff where strange grasses are green, sitting and wasting the White Cloud School (白雲宗) is not wonderful.' Jing said, 'Directly must...'

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揮劍。若不揮劍。漁父棲巢。

師矍然曰。者小廝兒。珍重便行。

回石頭。世為石匠。不識字。慕出家。求人口授法華。默誦之。投師供灑掃。一日。令取石。回手執錘擊石而誦經不輟。師謂曰。今日硿磕。明日硿磕。生死到來。作么摺合。回愕然釋其器。禮拜求究竟法。因隨至方丈。令罷誦經。看趙州勘婆話。

回久之鑿石。石堅。盡力一錘。瞥見火光。有悟。呈頌曰。

用盡工夫。渾無巴鼻。

火光迸散。元在者里師曰。子徹矣。

覆呈頌曰。

三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃盡煙塵風颯颯。

師頷之。遂為僧。后出世。嗣師。

縉雲先生作石頭語錄序。有云。五祖晚得南堂。糙暴生獰。凌跨勤遠。天遒地窄。投老大隋。回石頭以運錘攻石之手。仰擊堅高。出力既粗。一錘便透。晚坐釣魚山中。乖崖峭壁十倍其師。狼毒砒霜不容下口。師超放不群。故東山創南堂以居之。因此得名。

贊曰。

出格野盤僧　　天生沒意智 　活捉魔王鼻孔穿　　故將百丈叢林廢 　反目睨母　　陰風如猛虎出林 　村氣逼人　　白日騎黃牛入市 　方水蛇拔頭不出　　用盡力無計可施 　子胡狗出語較遲　　和前面一齊不是 　栴檀

【現代漢語翻譯】 現代漢語譯本： 揮劍。若不揮劍，漁父便可安心在巢中棲息。（揮劍：比喻斷除妄念和執著；漁父棲巢：比喻心無掛礙，安然自在的狀態。） 師父突然厲聲喝道：『你這小廝！好自珍重，走吧！』 回石頭（Hui Tou，人名），世代為石匠，不識字。仰慕出家修行，求人教他背誦《法華經》，默默誦讀。他投靠師父，負責灑掃等雜務。一天，師父讓他去取石頭，回石頭一邊手執鐵錘敲擊石頭，一邊誦經不停。師父對他說：『今天硿磕，明天硿磕，生死到來之時，你拿什麼來應對？』回石頭驚愕地放下手中的工具，禮拜師父，懇求開示究竟之法。於是跟隨師父到方丈室，師父讓他停止誦經，去參看趙州（Zhao Zhou，禪宗祖師）勘驗老太婆的話頭。 回石頭經過一段時間的鑿石，石頭堅硬，他用盡全力一錘擊下，忽然瞥見火光，有所領悟。他呈上頌偈說： 『用盡工夫，渾無巴鼻（Ba Bi，著力處）。 火光迸散，原來就在這裡！』師父說：『你徹悟了！』 他又呈上頌偈說： 『三軍不動旗閃爍，老婆正是魔王腳。趙州無柄鐵掃帚，掃盡煙塵風颯颯。』 師父點頭認可。於是回石頭正式出家為僧，後來開堂說法，繼承了師父的衣缽。 縉雲先生（Jin Yun Xian Sheng，人名）為《石頭語錄》作序，其中寫道：五祖（Wu Zu，禪宗祖師）晚年得到南堂（Nan Tang，地名），那裡的人粗獷生猛，超越凌駕於勤遠（Qin Yuan，人名）等人之上，天地狹窄。投靠年長的隋（Sui，人名），回石頭以他運錘攻石的手，仰擊堅硬高大的石頭，出力既粗重，一錘便能穿透。晚年他住在釣魚山中，那裡的乖崖峭壁比他的師父所處的環境還要險峻十倍，狼毒砒霜都難以入口。師父超脫奔放，與衆不同，所以東山（Dong Shan，地名）開創南堂來安置他，因此而得名。 贊曰： 出格野盤僧，天生沒意智。 活捉魔王鼻孔穿，故將百丈叢林廢。 反目睨母，陰風如猛虎出林。 村氣逼人，白日騎黃牛入市。 方水蛇拔頭不出，用盡力無計可施。 子胡狗出語較遲，和前面一齊不是。 栴檀（Zhan Tan，梵語，意為檀香）

English version: Wield the sword. If not wielding the sword, the fisherman can peacefully dwell in his nest. (Wielding the sword: a metaphor for cutting off delusions and attachments; Fisherman dwelling in his nest: a metaphor for a state of being unburdened and at ease.) The master suddenly shouted sternly: 'You little rascal! Take care and be on your way!' Hui Tou (Hui Tou, a name), whose family had been stonemasons for generations, was illiterate. Admiring the monastic life, he asked someone to teach him to recite the Lotus Sutra, which he silently memorized. He joined a master, taking on tasks such as sweeping and cleaning. One day, the master asked him to fetch a stone. Hui Tou, while holding a hammer and striking the stone, continued to recite the sutra without stopping. The master said to him: 'Today kong ke, tomorrow kong ke, when the time of birth and death arrives, what will you use to deal with it?' Hui Tou was startled and put down his tools. He bowed to the master, begging for instruction on the ultimate Dharma. Thereupon, he followed the master to his abbot's chamber. The master told him to stop reciting the sutra and to contemplate Zhao Zhou's (Zhao Zhou, a Chan master) saying about the old woman. After a period of time chiseling stone, the stone was hard. He struck it with all his might, and suddenly glimpsed a flash of light, and had an awakening. He presented a verse, saying: 'Having exhausted effort, there is utterly no Ba Bi (Ba Bi, a point of focus). The flash of light bursts forth, originally it was right here!' The master said: 'You have thoroughly awakened!' He then presented another verse, saying: 'The three armies do not move, the flags shimmer, the old woman is precisely the feet of the demon king. Zhao Zhou's handleless iron broom sweeps away all the smoke and dust, the wind rustling.' The master nodded in approval. Thereupon, Hui Tou formally became a monk, and later established a monastery and succeeded his master. Mr. Jin Yun (Jin Yun Xian Sheng, a name) wrote a preface to the Sayings of Hui Tou, in which he said: 'In his later years, Wu Zu (Wu Zu, a Chan master) obtained Nan Tang (Nan Tang, a place name), where the people were rough and fierce, surpassing Qin Yuan (Qin Yuan, a name) and others. The land was narrow. Relying on the elder Sui (Sui, a name), Hui Tou, with his hands that wielded the hammer to attack the stone, struck the hard and tall stone upwards. His effort was both coarse and heavy, and one hammer blow could penetrate it. In his later years, he lived in Fishing Mountain, where the treacherous cliffs were ten times more dangerous than the environment of his master. Even lang du and arsenic were difficult to swallow. The master was uninhibited and unconventional, so Dong Shan (Dong Shan, a place name) created Nan Tang to accommodate him, and thus it got its name.' Eulogy: Unconventional wild monk, born without intention or wisdom. Alive, he captures the demon king and pierces his nostrils, therefore he abandons the Bai Zhang (Bai Zhang) forest. Turning his eyes against his mother, the yin wind is like a fierce tiger leaving the forest. The village atmosphere is oppressive, in broad daylight he rides a yellow ox into the market. The square water snake pulls its head but cannot get out, having exhausted effort, there is no plan to implement. The barbarian dog speaks slowly, and together with the previous ones, they are all wrong. Zhan Tan (Zhan Tan, Sanskrit, meaning sandalwood)

【English Translation】 Wield the sword. If not wielding the sword, the fisherman can peacefully dwell in his nest. (Wielding the sword: a metaphor for cutting off delusions and attachments; Fisherman dwelling in his nest: a metaphor for a state of being unburdened and at ease.) The master suddenly shouted sternly: 'You little rascal! Take care and be on your way!' Hui Tou (Hui Tou, a name), whose family had been stonemasons for generations, was illiterate. Admiring the monastic life, he asked someone to teach him to recite the Lotus Sutra, which he silently memorized. He joined a master, taking on tasks such as sweeping and cleaning. One day, the master asked him to fetch a stone. Hui Tou, while holding a hammer and striking the stone, continued to recite the sutra without stopping. The master said to him: 'Today kong ke, tomorrow kong ke, when the time of birth and death arrives, what will you use to deal with it?' Hui Tou was startled and put down his tools. He bowed to the master, begging for instruction on the ultimate Dharma. Thereupon, he followed the master to his abbot's chamber. The master told him to stop reciting the sutra and to contemplate Zhao Zhou's (Zhao Zhou, a Chan master) saying about the old woman. After a period of time chiseling stone, the stone was hard. He struck it with all his might, and suddenly glimpsed a flash of light, and had an awakening. He presented a verse, saying: 'Having exhausted effort, there is utterly no Ba Bi (Ba Bi, a point of focus). The flash of light bursts forth, originally it was right here!' The master said: 'You have thoroughly awakened!' He then presented another verse, saying: 'The three armies do not move, the flags shimmer, the old woman is precisely the feet of the demon king. Zhao Zhou's handleless iron broom sweeps away all the smoke and dust, the wind rustling.' The master nodded in approval. Thereupon, Hui Tou formally became a monk, and later established a monastery and succeeded his master. Mr. Jin Yun (Jin Yun Xian Sheng, a name) wrote a preface to the Sayings of Hui Tou, in which he said: 'In his later years, Wu Zu (Wu Zu, a Chan master) obtained Nan Tang (Nan Tang, a place name), where the people were rough and fierce, surpassing Qin Yuan (Qin Yuan, a name) and others. The land was narrow. Relying on the elder Sui (Sui, a name), Hui Tou, with his hands that wielded the hammer to attack the stone, struck the hard and tall stone upwards. His effort was both coarse and heavy, and one hammer blow could penetrate it. In his later years, he lived in Fishing Mountain, where the treacherous cliffs were ten times more dangerous than the environment of his master. Even lang du and arsenic were difficult to swallow. The master was uninhibited and unconventional, so Dong Shan (Dong Shan, a place name) created Nan Tang to accommodate him, and thus it got its name.' Eulogy: Unconventional wild monk, born without intention or wisdom. Alive, he captures the demon king and pierces his nostrils, therefore he abandons the Bai Zhang (Bai Zhang) forest. Turning his eyes against his mother, the yin wind is like a fierce tiger leaving the forest. The village atmosphere is oppressive, in broad daylight he rides a yellow ox into the market. The square water snake pulls its head but cannot get out, having exhausted effort, there is no plan to implement. The barbarian dog speaks slowly, and together with the previous ones, they are all wrong. Zhan Tan (Zhan Tan, Sanskrit, meaning sandalwood)

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雜牛糞　　者包香只賣五文 　峭壁與乖崖　　看廝兒略呈小伎 　煮雞噇　　滿口腥臊 　伴龍眠　　通身泥水 　一鉤冷掛松稍月　　暢樺林峰幾許襟懷 　教陣香飄花信風　　宴牡丹屏甚生標緻 　橫揮寶劍　　靜愚丘電影翻空 　飏下鐵錘　　回石頭金聲擲地

聖凡情盡。佛眼覓無蹤。怪不得蒲許鄧師翁。別起一寮安置。

佛鑒勤禪師

師諱慧勤。嗣五祖。舒州汪氏子。初參五祖。每以唯此一事實。餘二即非真味之。有省。以祖不印可。辭去。

后再歸。值祖上堂。一僧出問。僧問趙州。如何是和尚家風。州曰。老僧耳聾。何不高聲問。僧再問。州曰。你問我家風。我卻識你家風了也。師乃大悟。即上方丈求印可。

祖曰。森羅及萬象。一法之所印。師禮拜。祖令掌翰墨。

師與圓悟語次。舉仰山鎮海明珠因緣。至無理可伸處。悟徴曰。既云收得。洎索此珠。又道無言可對。無理可伸。師不能答。

次日。忽省。謂悟曰。東寺只索一顆。仰山傾出一栲栳。悟深肯之。

初住太平。次住鐘山。上堂。至道無難。唯嫌揀擇。桃花紅。李花白。誰道融融只一色。燕子語。黃鶯鳴。誰道關關只一聲。不透祖師關棙子。錯認山河作眼睛。

僧問。聞和尚親見五

【現代漢語翻譯】 現代漢語譯本 雜牛糞，者包香只賣五文。 峭壁與乖崖，看廝兒略呈小伎。 煮雞噇，滿口腥臊。 伴龍眠，通身泥水。 一鉤冷掛松梢月，暢樺林峰幾許襟懷。 教陣香飄花信風，宴牡丹屏甚生標緻。 橫揮寶劍，靜愚丘電影翻空。 飏下鐵錘，回石頭金聲擲地。

聖凡情盡。佛眼覓無蹤。怪不得蒲許鄧師翁。別起一寮安置。

佛鑒勤禪師

師諱慧勤（Huìqín）。嗣五祖（Wǔzǔ）。舒州汪氏子。初參五祖。每以唯此一事實。餘二即非真味之。有省。以祖不印可。辭去。

后再歸。值祖上堂。一僧出問。僧問趙州（Zhàozhōu）。如何是和尚家風。州曰。老僧耳聾。何不高聲問。僧再問。州曰。你問我家風。我卻識你家風了也。師乃大悟。即上方丈求印可。

祖曰。森羅及萬象。一法之所印。師禮拜。祖令掌翰墨。

師與圓悟（Yuánwù）語次。舉仰山（Yǎngshān）鎮海明珠因緣。至無理可伸處。悟徴曰。既云收得。洎索此珠。又道無言可對。無理可伸。師不能答。

次日。忽省。謂悟曰。東寺只索一顆。仰山傾出一栲栳。悟深肯之。

初住太平（Tàipíng）。次住鐘山（Zhōngshān）。上堂。至道無難。唯嫌揀擇。桃花紅。李花白。誰道融融只一色。燕子語。黃鶯鳴。誰道關關只一聲。不透祖師關棙子。錯認山河作眼睛。

僧問。聞和尚親見五

【English Translation】 English version 'Miscellaneous cow dung, Zhebao incense only sells for five coins.' 'Steep cliffs and eccentric crags, watch the servants display their small skills.' 'Boiled chicken, a mouthful of fishy smell.' 'Accompanying Longmian, the whole body is covered in mud.' 'A cold hook hangs on the pine branch moon, how much broad-mindedness in the Changhua forest peaks.' 'Teach the fragrant breeze to carry the flower herald, the peony screen banquet is very delicate.' 'Waving the precious sword horizontally, the still and foolish hill reflects the empty sky.' 'Throwing down the iron hammer, the returning stone makes a metallic sound on the ground.'

'The feelings of the saintly and the mundane are exhausted. The Buddha's eye seeks without a trace. No wonder Master Pu Xu Deng has set up a separate hermitage.'

Chan Master Fojian Qin (Fojian Qin)

The master's name was Huìqín (Huìqín). He was a successor of Wǔzǔ (Fifth Patriarch). He was a son of the Wang family of Shuzhou. He initially visited Wǔzǔ. He often said that only this one fact is true, and the other two are not the true taste. He had some understanding, but because the Patriarch did not approve, he left.

Later, he returned. He encountered the Patriarch in the hall. A monk came out and asked, 'Monk asked Zhaozhou (Zhaozhou), what is the family style of the abbot?' Zhaozhou said, 'This old monk is deaf. Why don't you ask louder?' The monk asked again. Zhaozhou said, 'You ask about my family style, but I already recognize your family style.' The master then had a great enlightenment and immediately went to the abbot to seek approval.

The Patriarch said, 'All phenomena and myriad appearances are sealed by one Dharma.' The master bowed. The Patriarch ordered him to be in charge of writing.

The master was talking with Yuánwù (Yuanwu). He mentioned the story of Yǎngshān (Yangshan) and the sea-pacifying pearl. When there was no reason to explain, Yuánwù asked, 'Since it is said to be collected, why ask for this pearl? And it is said that there is no word to answer, no reason to explain.' The master could not answer.

The next day, he suddenly understood. He said to Yuánwù, 'Dongsi only asked for one, but Yǎngshān poured out a basketful.' Yuánwù deeply agreed.

He first lived in Tàipíng (Taiping), then in Zhōngshān (Zhongshan). He ascended the hall and said, 'The supreme path is not difficult, only it dislikes choosing. Peach blossoms are red, plum blossoms are white. Who says that the harmony is only one color? Swallows speak, orioles sing. Who says that the sounds are only one voice? If you don't penetrate the ancestral master's barrier, you will mistake the mountains and rivers for eyes.'

A monk asked, 'I heard that the abbot personally saw the Fifth

---

祖。是否師云。鐵牛嚙碎黃金草。

祖忌上堂。去年今日時。紅爐片雪飛。今日去年時。曹娥讀夜碑。末後一句子。佛眼莫能窺。白蓮峰頂上。紅日繞須彌。鳥喙珊瑚樹。鯨吞麗水犀。太平基業在。千古襲楊岐。

頌達磨見梁王因緣曰。

始鳴阿閣一聲鐘。日午蒼龍睡正濃。

再擊鳳凰臺上鼓。夜半祥鸞未飛舞。

帝基鞏固如盤石。胡僧枉費平生力。

回首少林歸去來。落花滿地春狼藉。

頌定上座參臨濟因緣曰。

掣雷之機遇趙州。為人須到結交頭。

掌中擎出香山子。直上高高十二樓。

贊曰。

淮甸云深　　龍眠山小 　麟鳳子脫殼出來　　山川秀盡情奪了 　胸中戈甲森萬騎　　氣肅秋風 　舌底笙篁調五音　　語如春鳥 　煮蘇臺九旬藥　　恨殺東山 　鳴阿閣一聲鐘　　迷逢達磨 　森羅影里　　潑家風幾曾識得來 　聲色堆頭　　祖師關何嘗透得過 　單明末後句　　海鯨吞麗水之犀 　親見先師來　　鐵牛嚙黃金之草 　為人須切　　香山子看趙州擎上幾層樓 　見義勇為　　鎮海珠代仰山傾出一栲栳 　室中機峻人難湊　　雲臺將盡被生擒 　筆底耕深我自豐　　翰苑人專工摛藻

碧油幢下坐建太平基。到鐘山。梁寶公

【現代漢語翻譯】 現代漢語譯本 祖（Zǔ，指禪宗的祖師）。是否師云：『鐵牛嚙碎黃金草』？ 祖忌（Zǔ Jì，人名）上堂說法：『去年今日時，紅爐片雪飛。今日去年時，曹娥（Cáo É，人名）讀夜碑。末後一句子，佛眼莫能窺。白蓮峰頂上，紅日繞須彌（Xūmí，佛教中的須彌山）。鳥喙珊瑚樹，鯨吞麗水犀。太平基業在，千古襲楊岐（Yáng Qí，人名）。』 頌達磨（Dámó，菩提達摩）見梁王（Liáng Wáng，梁武帝）因緣曰： 『始鳴阿閣一聲鐘，日午蒼龍睡正濃。』 『再擊鳳凰臺上鼓，夜半祥鸞未飛舞。』 『帝基鞏固如盤石，胡僧枉費平生力。』 『回首少林歸去來，落花滿地春狼藉。』 頌定上座（Dìng Shàngzuò，人名）參臨濟（Línjì，人名）因緣曰： 『掣雷之機遇趙州（Zhàozhōu，人名），為人須到結交頭。』 『掌中擎出香山子，直上高高十二樓。』 贊曰： 『淮甸云深，龍眠山小。 麟鳳子脫殼出來，山川秀盡情奪了。 胸中戈甲森萬騎，氣肅秋風。 舌底笙篁調五音，語如春鳥。 煮蘇臺九旬藥，恨殺東山。 鳴阿閣一聲鐘，迷逢達磨。 森羅影里，潑家風幾曾識得來。 聲色堆頭，祖師關何嘗透得過。 單明末後句，海鯨吞麗水之犀。 親見先師來，鐵牛嚙黃金之草。 為人須切，香山子看趙州擎上幾層樓。 見義勇為，鎮海珠代仰山傾出一栲栳。 室中機峻人難湊，雲臺將盡被生擒。 筆底耕深我自豐，翰苑人專工摛藻。 碧油幢下坐建太平基。到鐘山。梁寶公（Liáng Bǎo Gōng，人名）。』

【English Translation】 English version Zǔ (patriarch, referring to the Zen patriarch). Does the master say: 'The iron ox gnaws the golden grass'? Zǔ Jì (a person's name) ascended the hall to preach: 'Last year today, red embers flew like snowflakes. Today, like last year, Cáo É (a person's name) reads the night inscription. The final phrase, even the Buddha's eye cannot fathom. On the summit of White Lotus Peak, the red sun circles Mount Xūmí (the Sumeru mountain in Buddhism). A bird's beak pecks at the coral tree, a whale swallows the rhinoceros of Lì River. The foundation of peace is established, inherited for millennia from Yáng Qí (a person's name).' Eulogy on the karmic connection of Dámó (Bodhidharma) meeting Emperor Liáng (Emperor Wǔ of Liáng): 'The first chime rings from the Ā Pavilion, at midday the azure dragon sleeps soundly.' 'Again, the drum is struck on Phoenix Terrace, at midnight the auspicious phoenix has yet to dance.' 'The imperial foundation is as solid as a millstone, the barbarian monk wastes his life's effort.' 'Turning his head, he returns to Shaolin, fallen flowers cover the ground, spring is a mess.' Eulogy on the karmic connection of Senior Dìng (a person's name) visiting Línjì (a person's name): 'The lightning-fast opportunity meets Zhàozhōu (a person's name), to help people, one must get to the heart of the matter.' 'Holding up the Xiāngshān seed in his palm, directly ascending the high twelve-storied building.' Praise: 'The clouds are deep in Huái Prefecture, Dragon Sleeping Mountain is small. The Qilin and Phoenix offspring emerge from their shells, the beauty of the mountains and rivers is completely captured. In his chest, armor and weapons form ten thousand riders, the air is solemn like autumn wind. Beneath his tongue, the sheng and bamboo harmonize five tones, his words are like spring birds. Boiling the Sūtái nine-decade medicine, hating Dōngshān to death. The first chime rings from the Ā Pavilion, confusingly encountering Dámó. In the shadows of myriad phenomena, how often has the uninhibited family style been recognized? In the pile of sounds and sights, how has the ancestral master's barrier ever been penetrated? Simply understanding the final phrase, the sea whale swallows the rhinoceros of Lì River. Personally seeing the former master come, the iron ox gnaws the golden grass. To help people, one must be earnest, see how many floors Zhàozhōu holds up the Xiāngshān seed. Acting righteously and bravely, the sea-pacifying pearl is poured out by Yǎngshān in place of a basketful. The mechanism in the room is steep and difficult to approach, the Yúntái generals are about to be captured alive. The plowing is deep under my pen, I am abundant, the scholars in the literary garden specialize in composing ornate prose. Sitting under the green oil canopy, establishing the foundation of peace. Arriving at Zhongshan. Liáng Bǎo Gōng (a person's name).'

---

握手。呵呵大笑。

佛眼遠禪師

師諱清遠。嗣五祖。邛州李氏子。幼為書生。在祖會下。常以氣自負。每問祖。祖輒曰。我不會。我不如你。又曰你自會得好。

久無所入。乃問曰。和尚門墻高峻。某甲不能入座下。誰可親近。乞指示。

祖曰。元禮首座見處與我一般。師即扣之。

時寒。禮方近火。師陳所求。禮即引師耳行。且語曰。我不會。我不如你。你自會得好。

師曰。愿求開發。而乃相戲。豈可為人法耶。

禮曰。你若悟去。方知今日曲折。

師慚。急歸知客寮。夜坐沉吟間。覺寒。撥火大悟。頓見二老用處。乃曰。深深撥。有些子。生平事。只如此。遂點燈讀傳燈。至破灶墮因緣。洞符所證。頌曰。

忉忉幽鳥啼。披衣終夜坐。

撥火悟平生。窮神歸破墮。

事皎人自迷。曲談誰能和。

念之永不忘。門開少人過。

圓悟聞師悟旨。五更扣門。師遂舉所得。悟云。只如青林搬土話。道鐵輪天子寰中來。知客作么生會。

師曰。帝釋宮中放赦書。

悟曰。且喜兄有活人句。

后雪堂頭曰。

我不會兮不如你。堪笑千花生碓觜。

善財謾向百城游。何曾蹈著自家底。

佛鑒頌文殊

【現代漢語翻譯】 現代漢語譯本 佛眼遠禪師（Foyan Yuan Chanshi）：

禪師名諱清遠（Qingyuan），是五祖（Wuzu）的法嗣，俗家是邛州（Qiongzhou）李氏之子。他年輕時是個讀書人，在五祖門下時，常常以自己的才氣自負。每次請教五祖，五祖總是說：『我不會，我不如你。』又說：『你自己會得很好。』

很久都沒有領悟。於是他問道：『和尚您的門墻太高峻了，我不能進入您的座下。誰可以親近呢？請您指示。』

五祖說：『元禮（Yuanli）首座的見解與我一樣。』禪師就去請教元禮。

當時天氣寒冷，元禮正在烤火。禪師陳述了自己的請求。元禮就拉著禪師的耳朵走開，並且說：『我不會，我不如你，你自己會得很好。』

禪師說：『我希望得到啓發，您卻在戲弄我，這怎麼能作為教人的方法呢？』

元禮說：『你如果悟了，才知道今天我這樣做的用意。』

禪師感到慚愧，急忙回到知客寮，夜晚坐著沉思，感到寒冷，撥弄火堆時大悟，頓時明白了兩位老人的用意。於是說：『深深撥弄，有些東西。我一生的事情，只不過如此。』於是點燈讀《傳燈錄》，讀到破灶墮（Pozhuo Duo）的因緣，與洞符（Dongfu）所證悟的相符，作頌說：

『忉忉幽鳥啼，披衣終夜坐。』 『撥火悟平生，窮神歸破墮。』 『事皎人自迷，曲談誰能和。』 『念之永不忘，門開少人過。』

圓悟（Yuanwu）聽說禪師開悟了，五更時分來敲門。禪師就舉出自己所悟到的。圓悟說：『就像青林搬土的話，說鐵輪天子寰中來，知客你作何理解？』

禪師說：『帝釋宮中放赦書。』

圓悟說：『可喜的是兄有活人之句。』

後來雪堂頭（Xuetang Tou）說：

『我不會兮不如你，堪笑千花生碓觜。』 『善財（Shancai）謾向百城游，何曾蹈著自家底。』

佛鑒（Fojian）頌文殊（Wenshu）

【English Translation】 English version Foyan Yuan Chanshi (Zen Master Foyan Yuan):

The master's name was Qingyuan (Pure Source). He was a successor of the Fifth Patriarch, Wuzu (Fifth Ancestor). His lay surname was Li, and he was a native of Qiongzhou (present-day Qionglai, Sichuan). As a young scholar, he often prided himself on his talent when he was under Wuzu's guidance. Whenever he asked Wuzu something, Wuzu would always say, 'I don't know. I'm not as good as you.' He would also say, 'You understand it well yourself.'

For a long time, he had no insight. So he asked, 'Venerable Monk, your gate is too high and steep. I cannot enter your seat. Who can I approach? Please instruct me.'

Wuzu said, 'The head monk Yuanli's (Original Propriety) understanding is the same as mine.' The master then went to consult Yuanli.

It was cold at the time, and Yuanli was warming himself by the fire. The master stated his request. Yuanli then pulled the master's ear and walked away, saying, 'I don't know. I'm not as good as you. You understand it well yourself.'

The master said, 'I wish to be enlightened, but you are teasing me. How can this be a method for teaching people?'

Yuanli said, 'If you awaken, you will know the intention of what I did today.'

The master felt ashamed and hurried back to the guest hall. Sitting in meditation at night, he felt cold. As he stirred the fire, he had a great awakening and suddenly understood the intention of the two old men. So he said, 'Stirring deeply, there is something there. My life's affairs are just like this.' Then he lit a lamp and read the Transmission of the Lamp. When he came to the story of Pozhuo Duo (Broken Stove), it matched Dongfu's (Cave Talisman) enlightenment, and he composed a verse:

'The mournful birds cry, I put on my robe and sit all night.' 'Stirring the fire, I awaken to my life; exhausting my spirit, I return to the broken stove.' 'The matter is clear, but people are deluded; who can harmonize with subtle talk?' 'Remembering it forever, the gate opens, but few pass through.'

Yuanwu (Complete Enlightenment) heard that the master had awakened and knocked on his door at the fifth watch (early morning). The master then presented what he had realized. Yuanwu said, 'Like the saying of Qinglin moving earth, saying the Iron Wheel King comes to the world, how does the guest monk understand it?'

The master said, 'An amnesty is issued from the palace of Emperor Shakra.'

Yuanwu said, 'It is gratifying that you have a phrase that enlivens people.'

Later, Xuetang Tou (Snow Hall Head) said:

'I don't know, I'm not as good as you; laughable is the thousand-petaled flower pounding with a pestle.' 'Shancai (Sudhana) wanders in vain to a hundred cities; he has never stepped on his own ground.'

Fojian (Buddha Mirror) praises Manjushri (Gentle Glory)

---

普賢起佛見法見因緣曰。

彩雲影里仙人現。手把紅羅扇遮面。

急須著眼看仙人。莫看仙人手中扇。

師聞甚喜。悟曰。此頌一切處用得。

住龍門時。一僧被蛇咬。室中舉云。既是龍門僧。因甚被蛇咬。眾下語皆不契。

高庵悟云。果然現大人相。師頷之。

圓悟在昭覺聞得。乃嘆曰。龍門有此子。東山之道未寂寥也。

師有三自省傳於世。

贊曰。

默而神　　語而當 　天生骨有靈　　聖養胎無恙 　業窮東魯　　忝曾就孔夫子受經 　旨覓西來　　苦嘗被老東山無狀 　會不會急歸打坐　　撥火覓浮漚 　到未到普請喫茶　　晴甌翻雪浪 　仙人手裡紅羅扇　　喜佛鑒要看底著眼宜親 　帝釋宮中宣赦書　　來青林必死人盡情疏放 　龍門萬仞　　晴空轟燒尾之雷 　邛水千尋　　截流產噴香之象 　碓生花　　許雪堂引善財游 　蛇咬僧　　聽高庵現大人相

說心說性。不用管他。寫三自省一篇。為萬古叢林參禪底榜樣。

大慧杲禪師

師諱宗杲。嗣圓悟。宣州奚氏子。初參湛堂。為侍者。堂病革。師曰。和尚此疾若不起。某甲去依附誰。

堂曰。勤巴子甚好。我雖不識渠。子若見之。必能了大事。

后往見悟。

【現代漢語翻譯】 現代漢語譯本 《普賢起佛見法見因緣》記載：

『彩雲影里仙人現，手把紅羅扇遮面。

急須著眼看仙人，莫看仙人手中扇。』

老師聽聞后非常高興，領悟說：『這首偈語在任何情況下都適用。』

住在龍門寺時，一位僧人被蛇咬傷，寺中有人提問：『既然是龍門寺的僧人，為什麼會被蛇咬？』 眾人的回答都不契合。

高庵悟禪師回答說：『果然顯現出大人之相。』 老師點頭認可。

圓悟禪師在昭覺寺聽聞此事後，感嘆道：『龍門寺有這樣的弟子，東山禪宗的道統就不會寂寞衰落了。』

老師有《三自省》流傳於世。

讚語說：

『沉默時神妙，說話時恰當 天生骨骼靈異，聖人養育胎兒無恙 學業窮盡東魯，有幸曾在孔夫子門下受經 宗旨尋覓西來，苦於被老東山無端責難 會不會？急忙歸去打坐，撥開火焰尋找水泡 到沒到？請大家喫茶，晴朗的茶碗里翻滾著雪白的茶浪 仙人手中的紅羅扇，喜佛鑒（Xi Fo Jian）要看清，著眼宜親 帝釋宮中宣赦書，來青林（Qing Lin）必死之人盡情疏放 龍門萬仞，晴空轟鳴燒尾之雷 邛水千尋，截流產出噴香之象 碓生花，許雪堂（Xu Xue Tang）引導善財童子游歷 蛇咬僧，聽高庵（Gao An）顯現大人之相』

說心說性，不用管他。寫一篇《三自省》，作為萬古叢林中參禪的榜樣。

大慧杲（Da Hui Gao）禪師

老師名諱宗杲（Zong Gao），是圓悟（Yuan Wu）禪師的法嗣，宣州奚氏之子。最初參訪湛堂（Zhan Tang）禪師，擔任侍者。湛堂禪師病重時，老師說：『和尚如果這次病不能痊癒，我該去依附誰呢？』

湛堂禪師說：『勤巴子（Qin Ba Zi）很好，我雖然不認識他，你如果見到他，一定能夠了悟大事。』

後來前往拜見圓悟禪師。

【English Translation】 English version The 'Cause and Condition of Universal Virtue Arising from Seeing the Buddha and the Dharma' states:

'A celestial being appears in the shadow of colorful clouds, holding a red silk fan to cover their face.

Quickly focus your eyes on the celestial being, do not look at the fan in the celestial being's hand.'

The teacher was very pleased upon hearing this and realized: 'This verse can be applied in all situations.'

When residing at Longmen Temple, a monk was bitten by a snake. Someone in the room asked: 'Since he is a monk of Longmen Temple, why was he bitten by a snake?' None of the responses given were satisfactory.

Zen Master Gao An Wu replied: 'Indeed, he manifests the appearance of a great person.' The teacher nodded in agreement.

Zen Master Yuan Wu, upon hearing this at Zhao Jue Temple, sighed and said: 'With such a disciple at Longmen Temple, the lineage of Dongshan Zen will not be desolate.'

The teacher's 'Three Self-Reflections' are passed down to the world.

The eulogy says:

'Silent, yet divine; speaking, yet appropriate. Born with extraordinary bones, nurtured by a sage without harm to the fetus. Exhausted learning in Donglu, fortunate to have received scriptures from Confucius. Seeking the purpose from the West, suffering from unwarranted accusations by old Dongshan. Will you or won't you? Hasten back to meditate, part the flames to seek bubbles. Have you arrived or not? Please have some tea, in the clear teacup, snowy waves roll. The red silk fan in the celestial being's hand, rejoice, Fo Jian (Buddha's Mirror) wants to see clearly, focusing the eyes is appropriate and intimate. The amnesty decree proclaimed in the palace of Emperor Shakra, those who come to Qing Lin (Green Forest) are destined to die, let go of everything. Longmen is ten thousand fathoms high, in the clear sky, thunder roars, burning the tail. The Qiong River is a thousand fathoms deep, cutting off the flow produces fragrant elephants. A flower blooms from the mortar, Xu Xue Tang (Xu Xue Tang) guides Sudhana on his pilgrimage. A snake bites a monk, listen to Gao An (Gao An) manifest the appearance of a great person.'

Speaking of mind, speaking of nature, don't bother with others. Write an essay on 'Three Self-Reflections' as a model for Chan practitioners in the eternal forest.

Zen Master Da Hui Gao (Da Hui Gao)

The teacher's name is Zong Gao (Zong Gao), a Dharma heir of Zen Master Yuan Wu (Yuan Wu), and a son of the Xi family of Xuanzhou. He initially visited Zen Master Zhan Tang (Zhan Tang) and served as his attendant. When Zen Master Zhan Tang was seriously ill, the teacher said: 'If the master's illness cannot be cured, who should I rely on?'

Zen Master Zhan Tang said: 'Qin Ba Zi (Qin Ba Zi) is very good. Although I do not know him, if you meet him, you will surely be able to realize great things.'

Later, he went to visit Zen Master Yuan Wu.

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得旨。師為堂見無盡求塔銘。龍安照書為紹介見盡。有云。金剛眼睛在相公筆頭上。

盡曰。恁么則某與他點出光明。令照天照地去也。

師進前揖曰。先師多幸。謝相公塔銘。盡大笑。

師在徑山。因頌曰。

神臂弓一發。透過千重甲。

衲僧門下看。當甚臭皮襪。

時朝廷方作神臂弓。秦相以師與張九成竊議。大師兼以譏諷朝廷。遂竄衡州。次梅州。前後十七年。放還。再住徑山。自梅州返至福州。張參政以洋嶼延之。一夏打發十三人。龜山光為首。

趙巨濟參次。謂曰。老僧去後。若有別人教你禪。云者個公案如何參。那個因緣如何會。便舀熱屎潑將去。記取。

師聞應庵金輪提唱。甚喜。乃曰。楊岐正脈在此老矣。遂將正傳衣並頌寄之。曰坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。

贊曰。

花木瓜　　包家虎 　狐貍屏跡陰木生風 　雪霜憑凌春陽煦嫗 　金剛眼睛筆頭點出　　因龍安靠倒無盡翁 　薰風殿閣句下活埋　　恨湛堂指見勤巴子 　掀翻烏石嶺　　黑竹篦亂揎胡揮 　撥亂五峰云　　折拄杖東撐西拄 　雲門揭示　　誑呼閭閻 　悅老重來　　欺瞞佛祖 　如猛將會相殺　　奪賊馬騎便行 　有別人

【現代漢語翻譯】 現代漢語譯本 （皇帝）同意了（無盡）的請求，讓（龍安照）寫塔銘。龍安照寫好后，（無盡）拿給（紹介）看。紹介說：『相公（指龍安照）的筆頭上有金剛眼睛啊！』

（無盡）說：『既然這樣，我就為他點出光明，讓光明照耀天地！』

（佛印了元禪師）上前作揖說：『先師真幸運，感謝相公的塔銘。』（無盡）大笑。

（佛印了元禪師）在徑山時，寫了一首偈頌：

『神臂弓一發，透過千重甲。 衲僧門下看，當甚臭皮襪。』

當時朝廷正在製造神臂弓。秦檜認為（佛印了元禪師）與張九成私下議論，而且大師還譏諷朝廷，於是將他流放到衡州，後來又到梅州，前後十七年。後來被放還，再次回到徑山居住。從梅州返回到福州，張參政在洋嶼邀請他，一個夏天就教導了十三個人，龜山光是其中之一。

趙巨濟參禪時，（佛印了元禪師）對他說：『老僧我離開后，如果有人教你禪，問你這個公案如何參，那個因緣如何會，你就舀起熱屎潑過去。記住！』

（佛印了元禪師）聽到應庵金輪提倡禪法，非常高興，於是說：『楊岐宗的正脈就在這位老人家這裡了！』於是將正傳衣缽和偈頌寄給他，說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』

贊曰：

花木瓜，包家虎， 狐貍屏跡陰木生風。 雪霜憑凌春陽煦嫗， 金剛眼睛筆頭點出，因龍安靠倒無盡翁。 薰風殿閣句下活埋，恨湛堂指見勤巴子。 掀翻烏石嶺，黑竹篦亂揎胡揮， 撥亂五峰云，折拄杖東撐西拄。 雲門揭示，誑呼閭閻， 悅老重來，欺瞞佛祖。 如猛將會相殺，奪賊馬騎便行， 有別人

【English Translation】 English version The Emperor approved Wujin's request for Long Anzhao to write the inscription for the stupa. After Long Anzhao finished writing, Wujin showed it to Shaojie, who said, 'The Vajra eye is on the pen tip of the Chancellor (referring to Long Anzhao)!'

Wujin said, 'Since it is so, I will illuminate it with light, so that the light shines upon heaven and earth!'

Zen Master Foyin Liaoyuan stepped forward, bowed, and said, 'The late master is fortunate to have the Chancellor's inscription for the stupa.' Wujin laughed loudly.

When Zen Master Foyin Liaoyuan was at Jingshan, he composed a verse:

'The divine arm crossbow shoots once, Piercing through a thousand layers of armor. When seen by the monks, It's no more than a smelly sock.'

At that time, the court was manufacturing the divine arm crossbow. Qin Hui (a chancellor) thought that Zen Master Foyin Liaoyuan was privately discussing with Zhang Jiucheng, and that the master was also satirizing the court, so he exiled him to Hengzhou, and later to Meizhou, for seventeen years. Later, he was released and returned to live at Jingshan. Returning from Meizhou to Fuzhou, Zhang, the Political Counselor, invited him to Yangyu, where he taught thirteen people in one summer, with Guishan Guang as one of them.

When Zhao Juji was practicing Zen, Zen Master Foyin Liaoyuan said to him, 'After I, the old monk, leave, if someone teaches you Zen, and asks you how to contemplate this koan, or how to understand that cause and condition, you should scoop up hot excrement and splash it on them. Remember!'

When Zen Master Foyin Liaoyuan heard Ying'an Jinlun advocating Zen, he was very happy, and said, 'The true lineage of Yangqi is with this old man!' So he sent the robe of the orthodox transmission and a verse to him, saying, 'Sitting firmly on the first peak of the Golden Wheel, a thousand demons and strange creatures hide without a trace. In recent years, I have obtained true news, reporting that the true lineage of Yangqi is flowing.'

Eulogy:

Flowering quince, Bao's tiger, Foxes hide, and wind arises from the shady wood. Snow and frost oppress, but the spring sun warms and nourishes, The Vajra eye is pointed out by the pen, because Long An relies on the old man Wujin. The fragrant wind in the palace buries alive under the sentence, hating Zhan Tang for pointing out the diligent servant. Overturning Wushi Ridge, the black bamboo whisk is thrust and waved wildly, Clearing the chaotic clouds of the Five Peaks, breaking the staff, propping east and supporting west. Yunmen reveals, falsely calling out to the villages, Old Yue returns, deceiving the Buddhas. Like fierce generals fighting each other, seizing the thief's horse and riding away, There is someone else.

---

教你禪　　舀熱屎潑將去 　貶竄衡梅十七載　　臭皮襪香透梵天 　伸冤洋嶼十三人　　涂毒鼓聲喧寰宇

不將佛法當人情。把楊岐正傳衣分付金輪華侄處。法王法令合如此。

虎丘隆禪師

師諱紹隆。嗣圓悟。和州人也。初見長蘆信。得其大略。有傳圓悟語至者。師閱之。嘆曰。想酢生液。雖未澆腸沃胃。且使人發快。第恨未聆謦欬耳。遂去見悟。

一日。入室。悟問曰。見見之時。見非是見。見猶離見。見不能及。舉拳云。還見么。

曰。見。

曰。頭上安頭。師脫然契悟。

悟叱曰。見個什麼。

曰。竹密不妨流水過。悟肯之。

后為藏主。人曰。隆藏主柔易若此。何能為。

悟曰。睡虎也。

上堂曰。凡有展托。盡落今時。不展不託。墮坑落塹。直饒風吹不入。雨打不著。點檢將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。此猶是生死岸頭事。拈拄杖。畫一畫。云。畫斷生法師多年葛藤。點頭石不覺撫掌大笑。且道笑個什麼。腦後見腮。莫與往來。

上堂曰。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠。非耳目之所到。不離見聞覺知。雖然如是。也須蹈著向上關

【現代漢語翻譯】 現代漢語譯本： 教你禪，就像用熱屎潑人一樣。 被貶謫到衡州、梅州十七年，臭皮襪的味道香透了梵天（Brahmaloka，佛教宇宙觀中色界天的最高層）。 為洋嶼十三人伸冤，涂毒鼓的聲音喧囂寰宇。

不把佛法當人情。把楊岐（Yangqi，禪宗大師）的正傳衣缽分付給金輪華侄。法王的法令本該如此。

虎丘隆禪師（Huqiu Long Chanshi）

禪師名諱紹隆（Shaolong），是圓悟（Yuanwu，禪宗大師）的法嗣，和州人。最初拜見長蘆信（Changlu Xin），領會了他的大概意思。有人傳來圓悟的語錄，禪師讀後感嘆道：『就像喝了醋一樣，雖然沒有澆灌腸胃，卻讓人感到暢快。只遺憾沒有親耳聽到他的教誨。』於是前去拜見圓悟。

一天，入室請教。圓悟問道：『見見之時，見非是見，見猶離見，見不能及。』舉起拳頭說：『還見嗎？』

禪師回答：『見。』

圓悟說：『頭上安頭。』禪師豁然開悟。

圓悟呵斥道：『見個什麼？』

禪師回答：『竹密不妨流水過。』圓悟認可了他的回答。

後來擔任藏主。有人說：『隆藏主如此柔弱，能做什麼？』

圓悟說：『是睡虎啊。』

上堂說法時說：『凡是有所展示和依託，都落在當下。不展示不依託，就會掉進坑裡。即使風吹不進，雨打不著，仔細檢查起來，也無法自救。豈不見道，就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散。』這仍然是生死岸邊的事情。』拿起拄杖，畫了一下，說：『畫斷生法師（Sheng Fashi）多年的葛藤。』點頭石（點頭石，傳說中能聽懂佛法並點頭的石頭）不覺撫掌大笑。且說笑個什麼？腦後見腮（形容人反叛），莫與往來。

上堂說法時說：『目前無法，萬象森然。意在目前，突出難辨。不是目前的法，到處都能遇到。不是耳目所能達到的，不離見聞覺知。雖然如此，也必須踏著向上的一關。』

【English Translation】 English version: Teaching you Chan (Zen Buddhism) is like throwing hot excrement at someone. Being banished to Hengzhou and Meizhou for seventeen years, the smell of stinky socks permeates Brahmaloka (the highest heaven in the Form realm in Buddhist cosmology). Seeking justice for the thirteen people of Yangyu, the sound of the poisoned drum reverberates throughout the universe.

Do not treat the Buddha-dharma as a matter of personal favor. The robe of the Yangqi (a Zen master) lineage is bestowed upon the nephew Jinlunhua. The decree of the Dharma King should be like this.

Zen Master Long of Tiger Hill (Huqiu Long Chanshi)

The Zen master's name was Shaolong, a Dharma heir of Yuanwu (a Zen master), and a native of Hezhou. He first met Changlu Xin and grasped the general idea. Someone brought Yuanwu's sayings, and the Zen master read them and exclaimed, 'It's like drinking vinegar; although it doesn't nourish the stomach, it makes one feel refreshed. I only regret not hearing his teachings in person.' So he went to see Yuanwu.

One day, he entered the room for instruction. Yuanwu asked, 'When seeing sees, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach it.' He raised his fist and said, 'Do you see it?'

The Zen master replied, 'I see it.'

Yuanwu said, 'Adding a head on top of a head.' The Zen master suddenly attained enlightenment.

Yuanwu scolded, 'What do you see?'

The Zen master replied, 'The dense bamboo does not hinder the flowing water.' Yuanwu affirmed his answer.

Later, he became the head of the library. Someone said, 'The head librarian Long is so gentle; what can he do?'

Yuanwu said, 'He is a sleeping tiger.'

Ascending the Dharma hall, he said, 'All that is displayed and relied upon falls into the present moment. Not displaying and not relying upon falls into a pit. Even if the wind cannot blow it in and the rain cannot beat it, upon careful examination, one cannot save oneself. Have you not heard it said that it is like the moon's reflection in a cold pool, the sound of a bell in a quiet night, which does not diminish with striking and does not scatter with waves?' This is still a matter on the shore of birth and death.' He picked up his staff, drew a line, and said, 'I cut off the many years of entanglement of Dharma Master Sheng.' The Nodding Stone (a legendary stone that could understand the Dharma and nod) couldn't help but clap and laugh. What is it laughing at? If you see the cheeks behind the ears (describing a rebellious person), do not associate with them.

Ascending the Dharma hall, he said, 'There is no Dharma before the eyes; all phenomena are lush. The meaning is in the present moment, difficult to discern. It is not the Dharma of the present moment; one encounters it everywhere. It is not what the ears and eyes can reach, but it is not apart from seeing, hearing, feeling, and knowing. Although it is like this, one must also step through the upward gate.'

---

棙子始得。所以道。羅籠不肯住。呼喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念。樓閣門開。寸步不移。百城俱到。驀拈拄杖畫云。路逢死蛇莫打殺。無底籃子盛將歸。

僧問。如何是大道真源。

曰。和泥合水。

曰。便恁么去時如何。

曰。截斷草鞋跟。

有云。慕道如渴驥奔泉。應機似怒猊抉石。

有云。醯雞處甕中。自得其樂。費長房每見一先生懸壺于肆上。長房謁之。遂同入壺中。乃真神仙境也。

贊曰。

襟懷秋冷　　笑語春溫 　垂棘璧櫝藏待價 　走盤珠影落無痕 　慕少室密傳心　　渴驥驟奔巖下水 　味碧巖無義語　　醯雞自樂甕中天 　路長蹈斷草鞋跟　　源尋大道 　竹密不妨流水過　　見豎粗拳 　拈起粗糲䔧　　點頭石笑葛藤畫斷 　演出一大藏　　瞌睡虎被貫索縈纏 　深池劍氣冷含霜　　斬癡頑橫磨石上 　古洞桃花紅簇錦　　與嬌兒話別風前 　路逢死蛇　　無底籃盛歸何用 　春暄百鳥　　曲闌干徒倚無言 　東山龍鳳　　臨濟兒孫

玉壺塵不染。別是一乾坤。

應庵華禪師

師諱曇華。嗣虎丘。蘄州江氏子。初參方。遇首座入室。師近前。座云。來作什麼。

師云。取首座頭。

【現代漢語翻譯】 現代漢語譯本 棙子（lì zi，一種木頭）最初獲得。因此說：羅網籠子無法留住，呼喚也不回頭，佛祖也不安排，至今沒有處所。如果這樣，就不必費力收斂念頭。樓閣的大門敞開，寸步不移，就能到達各個城市。忽然拿起拄杖在空中畫圈說：路上遇到死蛇不要打死，用無底的籃子盛著帶回去。

有僧人問：什麼是大道的真正源頭？

答：和泥攪拌水。

問：如果就這樣去做，結果會怎樣？

答：截斷草鞋的鞋跟。

有人說：追求真理就像飢渴的駿馬奔向泉水，應付機緣就像憤怒的獅子挖掘石頭。

有人說：醯雞（xī jī，一種小蟲）處在甕中，自得其樂。費長房每次看到一位老先生在集市上懸掛藥壺，費長房就去拜訪他，於是兩人一同進入壺中，那裡是真正的神仙境界。

讚頌說：

胸懷像秋天一樣清冷，談笑像春天一樣溫暖。 垂棘（chuí jí，地名）的美玉藏在匣子里等待出售，走盤上的珠子影子落下不留痕跡。 羨慕少室山（shào shì shān）的秘密傳授心法，像飢渴的駿馬飛奔到巖石下的水邊。 品味碧巖錄（bì yán lù）的無義語，醯雞（xī jī）在甕中自得其樂。 路途遙遠，踏斷草鞋的鞋跟，追尋大道的源頭。 竹子茂密不妨礙流水通過，看見豎起的粗拳。 拿起粗糙的藜（lí，一種植物），點頭的石頭笑著，葛藤（gě téng，一種蔓生植物）被斬斷。 演繹出浩瀚的佛法，瞌睡的老虎被繩索纏繞。 深池中的劍氣寒冷含霜，斬斷愚癡頑固，在磨石上磨礪。 古老的洞穴里桃花紅艷如錦，與心愛的孩子在風前話別。 路上遇到死蛇，用無底的籃子盛著帶回去有什麼用？ 春天氣候溫暖，百鳥鳴叫，靠著彎曲的欄桿默默無言。 東山（dōng shān）的龍鳳，臨濟（lín jì）的子孫。

玉壺沒有沾染塵埃，別有一番天地。

應庵華禪師（yìng ān huá chán shī）

禪師名諱曇華（tán huá），是虎丘（hǔ qiū）的法嗣，蘄州（qí zhōu）江氏的兒子。最初參學時，遇到首座進入方丈室，禪師走上前去，首座問：來做什麼？

禪師說：取首座的頭。

English version The 'Li Zi' (lì zi, a type of wood) was initially obtained. Therefore, it is said: The net and cage cannot hold it, calling does not make it turn back, the Buddha does not arrange it, and to this day, it has no fixed abode. If this is so, then there is no need to laboriously collect thoughts. The doors of the pavilion are open, and without moving an inch, one can reach all the cities. Suddenly, picking up a staff, he draws a circle in the air and says: If you meet a dead snake on the road, do not kill it, but carry it back in a bottomless basket.

A monk asked: What is the true source of the Great Way (大道, dà dào)?

Answer: Mixing mud and water.

Asked: What will happen if I go on like this?

Answer: Cut off the heel of the straw sandals.

Someone said: Pursuing the Way is like a thirsty steed rushing to a spring, and responding to opportunities is like an angry lion digging into a rock.

Someone said: The 'Xi Ji' (醯雞, xī jī, a small insect) is in a jar, enjoying itself. Fei Changfang (費長房) always saw an old man hanging a medicine gourd in the market. Fei Changfang visited him, and they entered the gourd together. It was a true realm of immortals.

Eulogy says:

The mind is as cold as autumn, and the laughter is as warm as spring. The jade of Chui Ji (垂棘, chuí jí, a place name) is hidden in a box, waiting to be sold, and the shadow of the pearl on the plate falls without a trace. Admiring the secret transmission of mind from Shaoshi Mountain (少室山, shào shì shān), like a thirsty steed rushing to the water under the rocks. Tasting the meaningless words of the Blue Cliff Record (碧巖錄, bì yán lù), the 'Xi Ji' (醯雞, xī jī) enjoys itself in the jar. The road is long, breaking the heels of straw sandals, seeking the source of the Great Way. Dense bamboo does not prevent the flow of water, seeing the raised rough fist. Picking up the rough 'Li' (藜, lí, a plant), the nodding stone laughs, and the 'Ge Teng' (葛藤, gě téng, a vine) is cut off. Deducing a vast collection of Buddhist teachings, the sleeping tiger is entangled by ropes. The sword energy in the deep pool is cold and contains frost, cutting off ignorance and stubbornness, sharpening on the grindstone. The peach blossoms in the ancient cave are as red as brocade, saying goodbye to the beloved child in the wind. Meeting a dead snake on the road, what is the use of carrying it back in a bottomless basket? The spring weather is warm, and hundreds of birds are singing, leaning on the curved railing in silence. The dragon and phoenix of Dongshan (東山, dōng shān), the descendants of Linji (臨濟, lín jì).

The jade pot is not stained with dust, it is another world.

Chan Master Ying'an Hua (應庵華禪師, yìng ān huá chán shī)

The Chan Master's name was Tanhua (曇華, tán huá), he was a Dharma heir of Huqiu (虎丘, hǔ qiū), and a son of the Jiang family of Qizhou (蘄州, qí zhōu). When he first began his studies, he met the head monk entering the abbot's room. The Chan Master stepped forward, and the head monk asked: What are you here for?

The Chan Master said: To take the head monk's head.

【English Translation】 English version The 'Li Zi' (lì zi, a type of wood) was initially obtained. Therefore, it is said: The net and cage cannot hold it, calling does not make it turn back, the Buddha does not arrange it, and to this day, it has no fixed abode. If this is so, then there is no need to laboriously collect thoughts. The doors of the pavilion are open, and without moving an inch, one can reach all the cities. Suddenly, picking up a staff, he draws a circle in the air and says: If you meet a dead snake on the road, do not kill it, but carry it back in a bottomless basket.

A monk asked: What is the true source of the Great Way (大道, dà dào)?

Answer: Mixing mud and water.

Asked: What will happen if I go on like this?

Answer: Cut off the heel of the straw sandals.

Someone said: Pursuing the Way is like a thirsty steed rushing to a spring, and responding to opportunities is like an angry lion digging into a rock.

Someone said: The 'Xi Ji' (醯雞, xī jī, a small insect) is in a jar, enjoying itself. Fei Changfang (費長房) always saw an old man hanging a medicine gourd in the market. Fei Changfang visited him, and they entered the gourd together. It was a true realm of immortals.

Eulogy says:

The mind is as cold as autumn, and the laughter is as warm as spring. The jade of Chui Ji (垂棘, chuí jí, a place name) is hidden in a box, waiting to be sold, and the shadow of the pearl on the plate falls without a trace. Admiring the secret transmission of mind from Shaoshi Mountain (少室山, shào shì shān), like a thirsty steed rushing to the water under the rocks. Tasting the meaningless words of the Blue Cliff Record (碧巖錄, bì yán lù), the 'Xi Ji' (醯雞, xī jī) enjoys itself in the jar. The road is long, breaking the heels of straw sandals, seeking the source of the Great Way. Dense bamboo does not prevent the flow of water, seeing the raised rough fist. Picking up the rough 'Li' (藜, lí, a plant), the nodding stone laughs, and the 'Ge Teng' (葛藤, gě téng, a vine) is cut off. Deducing a vast collection of Buddhist teachings, the sleeping tiger is entangled by ropes. The sword energy in the deep pool is cold and contains frost, cutting off ignorance and stubbornness, sharpening on the grindstone. The peach blossoms in the ancient cave are as red as brocade, saying goodbye to the beloved child in the wind. Meeting a dead snake on the road, what is the use of carrying it back in a bottomless basket? The spring weather is warm, and hundreds of birds are singing, leaning on the curved railing in silence. The dragon and phoenix of Dongshan (東山, dōng shān), the descendants of Linji (臨濟, lín jì).

The jade pot is not stained with dust, it is another world.

Chan Master Ying'an Hua (應庵華禪師, yìng ān huá chán shī)

The Chan Master's name was Tanhua (曇華, tán huá), he was a Dharma heir of Huqiu (虎丘, hǔ qiū), and a son of the Jiang family of Qizhou (蘄州, qí zhōu). When he first began his studies, he met the head monk entering the abbot's room. The Chan Master stepped forward, and the head monk asked: What are you here for?

The Chan Master said: To take the head monk's head.

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座云。後生年少作者般語話。嘔血去在。

師云。某甲不嘔血。首座嘔血去在。座後果如師言。

師在水南遂處作侍者。入室次。南捉住云。侍者。待與汝商量個公案。

師曰。盡大地是個公案。商量個什麼。南機鈍。師拂袖而去。

后見虎丘。作維那。欲命充首座。時座下多悟。會中有耆宿言師後生。師聞。作偈曰。

江上青山殊未老。屋頭春色放教遲。

人言洞里桃花嫩。未必人間有此枝。

遂去。后示眾云。三十三州七十僧。驢腮馬頷得人憎。諸方若具羅籠手。今日無因到凈明。

上堂。五百力士揭石義。萬仞崖前撒手行。十方世界一團鐵。虛空背上白毛生。直饒拈卻膩脂帽子。脫卻尳臭布衫。向報恩門下正好吃棒。何故。半夜起來屈膝坐。毛頭星現衲僧前。

上堂。若作一句商量。吃粥吃飯阿誰不會。不作一句商量。屎坑裡蟲子笑殺阇梨。驀拈拄杖云。拄杖子罪犯彌天。貶向二鐵圍山。且道薦福還有過也無。卓一下。云。遲一刻。

僧問。昔有僧問雲門。如何是清凈法身。門云。花葯欄。此意如何。

曰。深沙努眼睛。

僧問。只者是。埋沒自己。只者不是。辜負先聖。去此二途。和泥合水處。請師道。

曰。玉箸撐虎口

【現代漢語翻譯】 現代漢語譯本 座云（Zuo Yun，人名）。有個年輕僧人說話像個老手，但卻吐血了。

師父說：『不是某甲（Mou Jia，泛指某人）吐血，是首座（Shou Zuo，寺院中的高級僧職）吐血了。』 結果後來正如師父所說。

師父在水南（Shui Nan，地名）時，作為侍者。有一次入室請教，水南（Shui Nan）抓住他說：『侍者，我想和你商量個公案（Gongan，禪宗用語，指禪宗祖師的言行或故事，用以啓發學人）。』

師父說：『整個大地就是一個公案（Gongan），還商量什麼？』 水南（Shui Nan）感到師父的機鋒太銳利，自己反應遲鈍，師父就拂袖而去了。

後來師父見到虎丘（Hu Qiu，地名），虎丘（Hu Qiu）讓他擔任維那（Wei Na，寺院中的僧職，負責維持秩序）。虎丘（Hu Qiu）想讓他擔任首座（Shou Zuo）。當時座下有很多開悟的僧人，會中有年長的僧人說師父太年輕。師父聽了，作偈（Ji，佛教詩歌）說：

『江上的青山依舊年輕，屋前的春色不妨來得晚些。

人們說洞里的桃花鮮嫩，未必人間真有這樣的花枝。』

於是師父離開了。後來師父對大眾開示說：『三十三個州，七十個僧人，長著驢腮馬臉，令人厭惡。如果各處都有羅網和籠子的手段，今天就沒有機會來到凈明（Jing Ming，地名）。』

上堂（Shang Tang，禪宗用語，指禪師升座說法）。五百個力士抬起石頭，萬丈懸崖前撒手放開。整個十方世界像一塊鐵，虛空的背上長出白毛。即使脫下油膩的帽子，脫下破舊的布衫，在報恩門（Bao En Men，寺院名）下也只配捱打。為什麼？半夜起來屈膝打坐，毛頭星（Mao Tou Xing，星名）出現在僧人面前。

上堂（Shang Tang）。如果用一句話來商量，喝粥吃飯誰不會？如果不作一句商量，廁所里的蟲子都要笑話你這個阇梨（She Li，梵語，指弟子或學生）。』 隨即拿起拄杖說：『拄杖子罪惡滔天，貶到二鐵圍山（Er Tie Wei Shan，佛教中的山名）。那麼薦福（Jian Fu，寺院名）還有過錯嗎？』 敲了一下，說：『遲了一刻。』

有僧人問：『過去有僧人問雲門（Yun Men，禪師名），如何是清凈法身（Qing Jing Fa Shen，佛教用語，指佛的清凈法性之身）？雲門（Yun Men）回答說：『花葯欄（Hua Yao Lan，花草藥圃）。』 這句話是什麼意思？』

師父說：『深沙（Shen Sha，神名）努起了眼睛。』

有僧人問：『執著于『是』，就埋沒了自己；執著于『不是』，就辜負了先聖。離開這兩種途徑，和泥合水的地方，請師父開示。』

師父說：『玉筷子撐開老虎的嘴巴。』

English version Zuo Yun (name of a person). A young monk spoke like an experienced one, but he vomited blood.

The master said: 'It wasn't Mou Jia (generic term for someone) who vomited blood, it was the head monk (senior monastic position in a temple) who vomited blood.' Later, it turned out exactly as the master had said.

When the master was in Shui Nan (place name), he served as an attendant. Once, when he went to ask for instruction, Shui Nan (Shui Nan) grabbed him and said: 'Attendant, I want to discuss a Gongan (Koan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) with you.'

The master said: 'The entire earth is a Gongan (Koan), what is there to discuss?' Shui Nan (Shui Nan) felt that the master's wit was too sharp and that he was too slow to react, so the master flicked his sleeve and left.

Later, the master met Hu Qiu (place name), and Hu Qiu (Hu Qiu) asked him to serve as Wei Na (monastic position in a temple, responsible for maintaining order). Hu Qiu (Hu Qiu) wanted him to serve as the head monk. At that time, there were many enlightened monks under him, and some senior monks in the assembly said that the master was too young. The master heard this and composed a verse (Buddhist poetry):

'The green mountains on the river are still young, the spring colors in front of the house may come later.

People say that the peach blossoms in the cave are tender, but it is not certain that there is such a branch in the human world.'

So the master left. Later, the master instructed the assembly: 'Thirty-three states, seventy monks, with donkey jaws and horse faces, are disgusting. If all places have the means of nets and cages, there would be no chance to come to Jing Ming (place name) today.'

Shang Tang (Zen term, referring to the Zen master ascending the seat to preach). Five hundred strong men lift a stone, and let go in front of a ten-thousand-foot cliff. The entire ten directions of the world are like a piece of iron, and white hair grows on the back of the void. Even if you take off your greasy hat and take off your tattered cloth shirt, you only deserve to be beaten under the Bao En Men (temple name). Why? Get up in the middle of the night and sit cross-legged, and the Mao Tou Xing (name of a star) appears in front of the monks.

Shang Tang (Zen term). If you discuss it in one sentence, who wouldn't know how to drink porridge and eat? If you don't discuss it in one sentence, the worms in the toilet will laugh at you, She Li (Sanskrit, referring to a disciple or student).' Then he picked up his staff and said: 'The staff is guilty of heinous crimes and is demoted to the Er Tie Wei Shan (name of a mountain in Buddhism). Then does Jian Fu (temple name) still have faults?' He tapped it once and said: 'One moment late.'

A monk asked: 'In the past, a monk asked Yun Men (name of a Zen master), what is the pure Dharma body (Buddhist term, referring to the pure Dharma nature body of the Buddha)? Yun Men (Yun Men) replied: 'Flower and herb garden.' What does this sentence mean?'

The master said: 'Shen Sha (name of a god) rolled his eyes.'

A monk asked: 'Clinging to 'is' buries oneself; clinging to 'is not' betrays the former sages. Leaving these two paths, where mud and water mix, please enlighten us, Master.'

The master said: 'Jade chopsticks prop open the tiger's mouth.'

【English Translation】 English version Zuo Yun (name of a person). A young monk spoke like an experienced one, but he vomited blood.

The master said: 'It wasn't Mou Jia (generic term for someone) who vomited blood, it was the head monk (senior monastic position in a temple) who vomited blood.' Later, it turned out exactly as the master had said.

When the master was in Shui Nan (place name), he served as an attendant. Once, when he went to ask for instruction, Shui Nan (Shui Nan) grabbed him and said: 'Attendant, I want to discuss a Gongan (Koan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) with you.'

The master said: 'The entire earth is a Gongan (Koan), what is there to discuss?' Shui Nan (Shui Nan) felt that the master's wit was too sharp and that he was too slow to react, so the master flicked his sleeve and left.

Later, the master met Hu Qiu (place name), and Hu Qiu (Hu Qiu) asked him to serve as Wei Na (monastic position in a temple, responsible for maintaining order). Hu Qiu (Hu Qiu) wanted him to serve as the head monk. At that time, there were many enlightened monks under him, and some senior monks in the assembly said that the master was too young. The master heard this and composed a verse (Buddhist poetry):

'The green mountains on the river are still young, the spring colors in front of the house may come later.

People say that the peach blossoms in the cave are tender, but it is not certain that there is such a branch in the human world.'

So the master left. Later, the master instructed the assembly: 'Thirty-three states, seventy monks, with donkey jaws and horse faces, are disgusting. If all places have the means of nets and cages, there would be no chance to come to Jing Ming (place name) today.'

Shang Tang (Zen term, referring to the Zen master ascending the seat to preach). Five hundred strong men lift a stone, and let go in front of a ten-thousand-foot cliff. The entire ten directions of the world are like a piece of iron, and white hair grows on the back of the void. Even if you take off your greasy hat and take off your tattered cloth shirt, you only deserve to be beaten under the Bao En Men (temple name). Why? Get up in the middle of the night and sit cross-legged, and the Mao Tou Xing (name of a star) appears in front of the monks.

Shang Tang (Zen term). If you discuss it in one sentence, who wouldn't know how to drink porridge and eat? If you don't discuss it in one sentence, the worms in the toilet will laugh at you, She Li (Sanskrit, referring to a disciple or student).' Then he picked up his staff and said: 'The staff is guilty of heinous crimes and is demoted to the Er Tie Wei Shan (name of a mountain in Buddhism). Then does Jian Fu (temple name) still have faults?' He tapped it once and said: 'One moment late.'

A monk asked: 'In the past, a monk asked Yun Men (name of a Zen master), what is the pure Dharma body (Buddhist term, referring to the pure Dharma nature body of the Buddha)? Yun Men (Yun Men) replied: 'Flower and herb garden.' What does this sentence mean?'

The master said: 'Shen Sha (name of a god) rolled his eyes.'

A monk asked: 'Clinging to 'is' buries oneself; clinging to 'is not' betrays the former sages. Leaving these two paths, where mud and water mix, please enlighten us, Master.'

The master said: 'Jade chopsticks prop open the tiger's mouth.'

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。

僧問。呈橈舞棹即不問。且道婆娑手中兒子甚處得來。巖頭扣船舷三下。未審意旨如何。

曰。焦磚打著連底凍。

曰。當時若問和尚。如何對他。

曰。一棒打殺。

曰。者老和尚大似買帽相頭去也曰。你向甚處見巖頭。

曰。劄。

曰。杜撰禪和。

曰。婆生七子。六個不遇知音。只者一個。也不消得。便拋向水中。又且如何。

曰。少賣弄。

曰。巖頭不覺吐舌。意作么生。

曰。樂則同歡。

僧提起坐具云。但識取者個。

曰。放下著。

南書記在師會中頌狗子話曰。

狗子無佛性。羅睺星入命不是打殺人。被人打殺定。

師肯之。虎丘忌。拈香云。平生沒興。撞著者無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄木。懸羊頭。賣狗肉。知他有甚憑據。雖然。一年一度燒香日。千古令人恨轉深。

贊曰。

蘄陽人　　鬼怕見 　虛空背生出白毛　　古墓中深藏暗箭 　斫取頭去　　與首座熱血相噴 　拂袖便行　　笑水南機思遲鈍 　拋孩兒漢陽渡　　樂則同歡 　貶拄杖鐵圍山　　過應難免 　拈折玉箸　　強把巖前虎口撐 　題落韻詩　　謾云

【現代漢語翻譯】 現代漢語譯本 一位僧人問道：『劃槳搖櫓的事情暫且不問，請問婆娑手中的孩子是從哪裡來的？』巖頭禪師敲了三下船舷。不知他的用意是什麼？ 我說：『就像用燒焦的磚頭打破了徹底冰封的湖面。』 僧人說：『當時如果問和尚您，您會如何回答？』 我說：『一棒打死。』 僧人說：『這位老和尚很像買帽子時只量頭的大小一樣。』我說：『你從哪裡見到巖頭禪師的？』 僧人說：『劄。』 我說：『胡說八道的禪和子。』 僧人說：『婆生了七個孩子，六個沒有遇到知音，只有這一個，也不需要了，便把他拋向水中，又會怎麼樣呢？』 我說：『少賣弄。』 僧人說：『巖頭禪師不覺吐了舌頭，是什麼意思？』 我說：『快樂就一起歡喜。』 僧人提起坐具說：『只要認識了這個。』 我說：『放下吧。』 南書記在師父的法會中，用頌歌來評論狗子是否有佛性的公案，他說： 『狗子沒有佛性，就像羅睺星入命一樣。不是打殺人，就是被人打殺。』 師父認可了他的說法。虎丘禪師在忌日拈香時說：『我平生沒什麼興致，撞見這位沒有智慧的老和尚，使盡伎倆，也無法湊合。從此卸下干戈，隨緣穿衣吃飯。二十年來坐在曲錄木上，懸掛羊頭，賣狗肉。不知道他有什麼憑據。雖然如此，一年一度的燒香日，千古令人遺憾更深。』 贊曰： 蘄陽人，鬼怕見，虛空背生出白毛，古墓中深藏暗箭，斫取頭去，與首座熱血相噴，拂袖便行，笑水南機思遲鈍，拋孩兒漢陽渡，樂則同歡，貶拄杖鐵圍山，過應難免，拈折玉箸，強把巖前虎口撐，題落韻詩，謾云。

【English Translation】 English version A monk asked: 'I won't ask about rowing and sculling. But where did the child in the hands of Posa (Bodhisattva) come from?' Yantou (a Zen master) knocked on the side of the boat three times. I wonder what his intention was? I said: 'It's like using a burnt brick to break through a completely frozen lake.' The monk said: 'If I had asked you, the abbot, at that time, how would you have answered?' I said: 'I would have beaten him to death with a stick.' The monk said: 'This old abbot is just like measuring the head when buying a hat.' I said: 'Where did you see Yantou (a Zen master)?' The monk said: 'Zha.' I said: 'A Zen practitioner who talks nonsense.' The monk said: 'Po (a woman's name) gave birth to seven children, six of whom did not meet a kindred spirit. Only this one, and he is not needed either, so he is thrown into the water. What will happen then?' I said: 'Stop showing off.' The monk said: 'Yantou (a Zen master) unconsciously stuck out his tongue. What does that mean?' I said: 'If there is joy, then we share the joy together.' The monk picked up his sitting cloth and said: 'As long as you recognize this.' I said: 'Put it down.' Secretary Nan, in the abbot's Dharma assembly, used a eulogy to comment on the case of whether a dog has Buddha-nature, saying: 'A dog has no Buddha-nature, just like Rahu (a star in Hindu astrology) entering one's fate. Either you kill someone, or you will be killed.' The abbot approved of his statement. On the anniversary of Huchiu (a Zen master)'s death, he lit incense and said: 'I have never had any interest in my life, encountering this unwise old abbot, using all kinds of tricks, but unable to make it work. From then on, I unloaded my weapons and armor, and ate and dressed according to my fate. For twenty years, I have been sitting on a curved wooden chair, hanging a sheep's head, and selling dog meat. I don't know what his basis is. Even so, the annual incense-burning day makes people regret it even more for thousands of years.' Eulogy: The person from Qiyang, ghosts are afraid to see, white hair grows out of the back of the void, dark arrows are hidden deep in the ancient tomb, chop off the head, and spray hot blood with the head monk, wave your sleeves and leave, laughing at the slow thinking of the water south, throwing the child at Hanyang Ferry, joy then we share the joy together, demote the crutch to Tie Wei Mountain, the fault is inevitable, pick up the broken jade chopsticks, forcibly prop up the tiger's mouth in front of the rock, write a poem with a dropped rhyme, falsely saying.

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洞里桃花嫩 　夜叉心菩薩面　　說南書記劍刃上行 　正法眼破沙盆　　引杰侍者草窠里輥 　七十僧驢腮馬頷　　薄諸方不具手羅籠 　二十載狗肉羊頭　　憶先師便吞齦發恨 　通楊岐正脈　　金輪峰影落千江 　繼宏智芳塵　　狎鷗池光生八面

超宗異目。誠不負佛日品題。致後生源深而流遠。

卍庵顏禪師

師諱道顏。嗣大慧。東川鮑氏子。久參圓悟。在金山。因一渦風亂。令僧自殺。以智不死。虜去。後方得脫。悟歸寂。復依大慧。首眾徑山。無著未為僧。慧館方丈。師常叱之。慧曰。彼雖婦人。大有長處。師不諾。

慧抑令相見。師不獲已。通報。著曰。首座。作佛法相見。世法相見。

座云。佛法相見。

著云。卻去左右請師入。

師至帳前。見著寸絲不掛。仰臥于床。師指曰。者里是什麼去處。

著曰。三世諸佛．六代祖師．天下老和尚。皆從此中出。

師曰。還許老僧入否。

著曰。者里不度驢度馬。師無語。

著曰。與首座相見了也。遂轉身覷里。師懡㦬而出。

慧曰。卻不是老畜生無見識也。師有愧。

慧入室。舉南泉住庵。上山作務。一僧至。令做飯吃因緣。師云。珊瑚枕上兩而淚。半是思君半恨君。

【現代漢語翻譯】 現代漢語譯本： 洞里的桃花嬌嫩。 夜叉的心腸卻有菩薩的面容，講說著《南史》卻像在刀刃上行走。 正法眼藏如同打破的沙盆，引導杰侍者在草叢裡翻滾。 七十歲的僧人長著驢腮馬臉，輕視各方卻又沒準備好羅網。 二十年如同狗肉掛著羊頭，回憶起先師便咬牙切齒。 貫通楊岐的純正血脈，金輪峰的影子倒映在千江之中。 繼承宏智的芬芳足跡，狎鷗池的光彩照耀四面八方。 超越宗派的獨特眼光，真不辜負佛日禪師的品題，使得後輩源頭深厚而流傳久遠。 卍庵顏禪師 禪師名諱道顏，師承大慧宗杲（Dahui Zonggao）。是東川鮑氏的兒子。他長期參學于圓悟克勤（Yuanwu Keqin）。在金山寺時，因為一場旋風作亂，他命令僧人自殺，認為智慧是不死的。後來被擄走，之後才得以脫身。圓悟克勤圓寂后，他又依止大慧宗杲，擔任徑山寺的首座。當時無著妙總（Wuzhu Miaozong）還不是僧人，大慧宗杲住在方丈室，道顏禪師經常斥責她。大慧宗杲說：『她雖然是婦人，卻有很多長處。』道顏禪師不認可。 大慧宗杲強行讓他們見面，道顏禪師不得已，通報了情況。無著妙總說：『首座，您是要以佛法相見，還是以世法相見？』 道顏禪師說：『以佛法相見。』 無著妙總說：『請您左右的人請禪師進來。』 道顏禪師來到帳前，看見無著妙總一絲不掛，仰臥在床上。道顏禪師指著她說：『這裡是什麼地方？』 無著妙總說：『三世諸佛、六代祖師、天下的老和尚，都從這裡出去。』 道顏禪師說：『還允許老僧進來嗎？』 無著妙總說：『這裡不度驢子度馬。』道顏禪師無話可說。 無著妙總說：『已經和首座相見過了。』於是轉身朝里。道顏禪師慚愧地走了出來。 大慧宗杲說：『豈不是老畜生沒有見識嗎？』道顏禪師感到慚愧。 大慧宗杲進入室內，舉了南泉普愿（Nanquan Puyuan）住在庵里，上山勞作，一個僧人來訪，讓他做飯吃的因緣。道顏禪師說：『珊瑚枕上兩行淚，一半是思念你，一半是怨恨你。』

【English Translation】 English version: The peach blossoms in the cave are tender. The heart of a Yaksha but the face of a Bodhisattva, reciting the 'History of the Southern Dynasties' as if walking on the edge of a sword. The eye of the true Dharma is like a broken clay pot, guiding Attendant Jie to roll in the grass. A seventy-year-old monk with donkey's jowls and a horse's chin, belittling all directions yet unprepared with a net. Twenty years like dog meat hung as mutton, recalling the late teacher, he gnaws his gums in hatred. Penetrating the pure lineage of Yangqi, the shadow of Golden Wheel Peak falls on a thousand rivers. Inheriting the fragrant footsteps of Hongzhi, the light of Seagull Pond shines in all directions. Transcending sectarianism with unique vision, truly not failing the commendation of Buddhist Sun, causing later generations to have deep roots and far-reaching influence. Chan Master Wan'an Yan The master's name was Daoyan, a successor of Dahui Zonggao (大慧宗杲). He was the son of the Bao family of Dongchuan. He studied extensively under Yuanwu Keqin (圓悟克勤). At Jinshan Temple, due to a turbulent whirlwind, he ordered a monk to commit suicide, believing that wisdom is immortal. Later, he was captured and eventually escaped. After Yuanwu Keqin passed away, he again relied on Dahui Zonggao, serving as the head monk of Jingshan Temple. At that time, Wuzhu Miaozong (無著妙總) was not yet a monk. Dahui Zonggao resided in the abbot's room, and Master Daoyan often reprimanded her. Dahui Zonggao said, 'Although she is a woman, she has many strengths.' Master Daoyan did not agree. Dahui Zonggao insisted that they meet. Master Daoyan had no choice but to announce his arrival. Wuzhu Miaozong said, 'Head Monk, do you wish to meet in accordance with the Dharma or in accordance with worldly customs?' Master Daoyan said, 'In accordance with the Dharma.' Wuzhu Miaozong said, 'Please have your attendants invite the master in.' Master Daoyan arrived before the curtain and saw Wuzhu Miaozong lying naked on the bed. Master Daoyan pointed and said, 'What kind of place is this?' Wuzhu Miaozong said, 'The Buddhas of the three worlds, the six generations of patriarchs, and all the old monks in the world come from here.' Master Daoyan said, 'Is this old monk allowed to enter?' Wuzhu Miaozong said, 'This place does not save donkeys, but saves horses.' Master Daoyan was speechless. Wuzhu Miaozong said, 'We have already met, Head Monk.' Then she turned away. Master Daoyan left in shame. Dahui Zonggao said, 'Isn't that old beast without understanding?' Master Daoyan felt ashamed. Dahui Zonggao entered the room and cited the story of Nanquan Puyuan (南泉普願) living in a hermitage, going up the mountain to work, and a monk visiting him and being asked to cook. Master Daoyan said, 'Two lines of tears on the coral pillow, half of them are longing for you, half of them are hating you.'

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慧令侍者收牌曰。只者一轉語。報佛恩足矣。

初住東林。后歸鄉。住雲頂。僧問。如何是佛。

曰。志公和尚。

如何是法。

曰。黃絹幼婦。外孫齏臼如何是僧。

曰。釣魚船上謝三郎。

示眾有曰。箸籠不亂攙匙。老鼠不咬甑箅。

韓子蒼與師避𡨥。詩云。

昔與二子居明心。避賊夜走南山陰。

天寒更蹈沮洳徑。月黑錯到楊梅林。

涉險登危四三里。少復前行過溪水。

平明乞火野人家。十日深藏巖穴里。

閩俱嘆我裝赍空。蜀僧轉墮妖氛中。

人言性命脫針孔。忱憂傷人衰疾同。

春風酣酣柳邊寺。相對夢中論夢事。

莫嫌薄飯一莖齏郡國而今無鼓鼙。

贊曰。

麟龍頭角　　弓冶箕裘 　項鐵三百斤　　逸群倔強 　額黥數點墨　　出格風流 　圓悟室彩𦘕已成　　只欠一回點眼 　浮玉山見機而作　　不消三搭回頭 　錦繡帷前一斷魂　　返遭婦人之毒手 　珊瑚枕上兩行淚　　難逃庵主之機籌 　出語無稽　　夸老鼠不咬甑箅 　臨機奔軼　　騎駿馬直撞煙樓 　蹈斷虎溪橋　　斥遠法師活埋蓮社 　行窮蠻瘴路　　隨杲風子遠竄梅州 　掃蕩祲氛社稷一戎衣　　凌煙勛業 　揮

【現代漢語翻譯】 現代漢語譯本：

慧令侍者收起名牌說：『僅僅這一句轉語，就足以報答佛的恩德了。』

最初住在東林寺，後來回到家鄉，住在雲頂寺。有僧人問：『什麼是佛？』

答：『志公和尚（Zhi Gong, a famous Buddhist monk）。』

『什麼是法？』

答：『黃絹幼婦，外孫齏臼（Huang Juan You Fu, Wai Sun Ji Jiu，a riddle referring to the phrase '顯妙真傳' (xian miao zhen chuan)，meaning 'revealing the wonderful true transmission'）。』什麼是僧？』

答：『釣魚船上謝三郎（Xie Sanlang on a fishing boat，a common figure in folk stories）。』

開示大眾時說：『筷子籠里不會混淆勺子，老鼠不會咬甑箅（蒸籠的底）。』

韓子蒼（Han Zicang，a person's name）與師父一起避難，詩中寫道：

『昔日與你們二人居住在明心，爲了躲避賊寇夜晚逃到南山的陰面。

天氣寒冷更要踩著泥濘的小路，月色昏暗錯誤地走進了楊梅林。

跋涉危險攀登高處四三里路，稍微再往前走就過了溪水。

天亮時在鄉下人家乞討火種，十天都深深地藏在巖洞里。

閩地的人都嘆息我行裝空空，蜀地的僧人卻墮入了妖邪的氛圍中。

人們說性命的脫離就像針孔一樣細微，真誠的憂慮使人衰老疾病也隨之而來。

春風和煦吹拂著柳樹邊的寺廟，我們相對著在夢中談論夢中的事情。

不要嫌棄粗茶淡飯只有一碟鹹菜，郡國如今已經沒有戰鼓的聲音了。』

讚語說：

『麒麟的龍頭和角，弓箭和冶煉，箕和裘。

脖子上的鐵有三百斤重，超逸出眾，倔強不屈。

額頭上的刺字有幾點墨跡，不落俗套，風流倜儻。

圓悟（Yuanwu，a Buddhist monk's name）室內的彩繪已經完成，只欠最後一次點睛。

浮玉山（Fuyu Mountain）上見機而作，不需要三次回頭。

錦繡帷帳前的一次斷魂，反而遭到婦人的毒手。

珊瑚枕上的兩行眼淚，難以逃脫庵主的機謀。

出口說話沒有根據，夸老鼠不會咬甑箅。

臨機應變奔跑迅速，騎著駿馬直接撞向煙樓。

踩斷虎溪橋（Tiger Stream Bridge），斥責遠法師（Yuan Fashi）活埋蓮社（Lotus Society）。

走到了蠻荒瘴癘之路的盡頭，跟隨杲風子（Gao Fengzi）遠遠地逃竄到梅州（Meizhou）。

掃蕩妖邪之氣，保衛國家，只需一次出征，凌煙閣上將留下你的功勛。』

揮 English version:

Attendant Huiling collected the nameplate and said, 'This single turning phrase is enough to repay the Buddha's kindness.'

Initially, he resided at Donglin Temple, later returning to his hometown and staying at Yunding Temple. A monk asked, 'What is Buddha?'

He replied, 'Zhi Gong (Zhi Gong, a famous Buddhist monk) the Venerable Monk.'

'What is Dharma?'

He replied, 'Yellow silk young woman, grandson's mortar (Huang Juan You Fu, Wai Sun Ji Jiu, a riddle referring to the phrase '顯妙真傳' (xian miao zhen chuan)，meaning 'revealing the wonderful true transmission').' What is Sangha?'

He replied, 'Xie Sanlang (Xie Sanlang on a fishing boat，a common figure in folk stories) on a fishing boat.'

When instructing the assembly, he said, 'Spoons don't get mixed up in the chopstick holder, rats don't bite the steamer base.'

Han Zicang (Han Zicang，a person's name) and the master took refuge together, and the poem says:

'In the past, I lived with you two at Mingxin, fleeing to the south side of the Southern Mountain at night to avoid bandits.

The weather is cold, and we have to tread on muddy paths, and in the dim moonlight, we mistakenly entered the bayberry forest.

We trekked through dangerous and steep places for four or three miles, and after walking a little further, we crossed the stream.

At dawn, we begged for fire from a rural family, and for ten days, we hid deep in the cave.

The people of Min all sighed at my empty luggage, but the monks of Shu fell into the evil atmosphere.

People say that the escape of life is as thin as a needle hole, and sincere worries make people age and diseases follow.

The spring breeze gently blows the temple by the willow trees, and we discuss dreams in dreams facing each other.

Don't dislike the simple meal with only a dish of pickles, the prefectures and kingdoms are now without the sound of war drums.'

The eulogy says:

'The head and horns of a Qilin (Chinese unicorn), bows and smelting, winnows and fur robes.

The iron on the neck weighs three hundred catties, outstanding and unyielding.

The tattoos on the forehead have a few ink dots, unconventional and romantic.

The colored paintings in Yuanwu's (Yuanwu，a Buddhist monk's name) room have been completed, only the final touch of the eyes is missing.

Acting according to the situation on Fuyu Mountain (Fuyu Mountain), there is no need to turn back three times.

A soul broken before the brocade curtain, but suffered the poisonous hands of a woman.

Two lines of tears on the coral pillow, difficult to escape the machinations of the nunnery master.

Speaking without basis, boasting that rats do not bite the steamer base.

Responding quickly and running swiftly, riding a steed straight into the smoke tower.

Breaking the Tiger Stream Bridge (Tiger Stream Bridge), rebuking Master Yuan (Yuan Fashi) for burying the Lotus Society (Lotus Society) alive.

Reaching the end of the barbaric and miasmic road, following Gao Fengzi (Gao Fengzi) and fleeing far to Meizhou (Meizhou).

Sweeping away the evil atmosphere and defending the country, only one expedition is needed, and your achievements will be left in the Lingyan Pavilion.'

Wave

【English Translation】 English version:

Attendant Huiling collected the nameplate and said, 'This single turning phrase is enough to repay the Buddha's kindness.' Initially, he resided at Donglin Temple, later returning to his hometown and staying at Yunding Temple. A monk asked, 'What is Buddha?' He replied, 'Zhi Gong (Zhi Gong, a famous Buddhist monk) the Venerable Monk.' 'What is Dharma?' He replied, 'Yellow silk young woman, grandson's mortar (Huang Juan You Fu, Wai Sun Ji Jiu, a riddle referring to the phrase '顯妙真傳' (xian miao zhen chuan)，meaning 'revealing the wonderful true transmission').' What is Sangha?' He replied, 'Xie Sanlang (Xie Sanlang on a fishing boat，a common figure in folk stories) on a fishing boat.' When instructing the assembly, he said, 'Spoons don't get mixed up in the chopstick holder, rats don't bite the steamer base.' Han Zicang (Han Zicang，a person's name) and the master took refuge together, and the poem says: 'In the past, I lived with you two at Mingxin, fleeing to the south side of the Southern Mountain at night to avoid bandits. The weather is cold, and we have to tread on muddy paths, and in the dim moonlight, we mistakenly entered the bayberry forest. We trekked through dangerous and steep places for four or three miles, and after walking a little further, we crossed the stream. At dawn, we begged for fire from a rural family, and for ten days, we hid deep in the cave. The people of Min all sighed at my empty luggage, but the monks of Shu fell into the evil atmosphere. People say that the escape of life is as thin as a needle hole, and sincere worries make people age and diseases follow. The spring breeze gently blows the temple by the willow trees, and we discuss dreams in dreams facing each other. Don't dislike the simple meal with only a dish of pickles, the prefectures and kingdoms are now without the sound of war drums.' The eulogy says: 'The head and horns of a Qilin (Chinese unicorn), bows and smelting, winnows and fur robes. The iron on the neck weighs three hundred catties, outstanding and unyielding. The tattoos on the forehead have a few ink dots, unconventional and romantic. The colored paintings in Yuanwu's (Yuanwu，a Buddhist monk's name) room have been completed, only the final touch of the eyes is missing. Acting according to the situation on Fuyu Mountain (Fuyu Mountain), there is no need to turn back three times. A soul broken before the brocade curtain, but suffered the poisonous hands of a woman. Two lines of tears on the coral pillow, difficult to escape the machinations of the nunnery master. Speaking without basis, boasting that rats do not bite the steamer base. Responding quickly and running swiftly, riding a steed straight into the smoke tower. Breaking the Tiger Stream Bridge (Tiger Stream Bridge), rebuking Master Yuan (Yuan Fashi) for burying the Lotus Society (Lotus Society) alive. Reaching the end of the barbaric and miasmic road, following Gao Fengzi (Gao Fengzi) and fleeing far to Meizhou (Meizhou). Sweeping away the evil atmosphere and defending the country, only one expedition is needed, and your achievements will be left in the Lingyan Pavilion.' Wave

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戈佛日風塵三尺劍　　借箸機謀 　沮洳徑楊梅林　　早憶南山避𡨥 　牛頭山雲頂寺　　晚思西蜀歸休

若更問老漢。為僧端的。謝三郎未必在漁舟。

懶庵需禪師

師諱鼎需。嗣大慧。福州林氏子。本習儒業。因入寺見遺教經。看數版有省。欲出家。母以親迎近難之。師曰。夭桃紅杏。一時分付春風。翠竹黃花。此去永為伴侶。辭親祝髮。一錫湖湘。遍參名宿。心無所緣。身無所依。結庵于羌峰絕頂。

后見大慧。一日。問曰。內不放出。外不放人。正恁么時如何。師擬開口。慧拈竹篦劈脊連打三下。師大悟。

慧印以偈曰。

頂門豎亞摩醯眼。肘后斜懸奪命符。

瞎卻眼。卸卻符。趙州東壁掛葫蘆。

上堂。懶翁懶中懶。最懶懶說禪。亦不重自己。亦不重先賢。又誰管你地。又誰管你天。物外逍遙無個事。日高三丈猶更眠。

上堂。句中意。意中句。須彌聳于巨川。句刬意。意刬句。烈士發乎狂矢。任侍牙如劍樹。口似血盆。徒逞詞鋒。虛張意氣。所以凈名杜口。早涉繁詞。摩竭掩關。已揚家醜。自余瓦棺老漢。巖頭大師。向羌峰頂上拏風鼓浪。玩弄神變。腳跟下好與三十棒。且道過在什麼處。良久。云。機關不是韓光作。莫把胸襟當等閑。

【現代漢語翻譯】 戈佛日，風塵僕僕，手持三尺長劍，如同借用筷子一般運籌帷幄。 在低濕的楊梅林小路上行走，早就想念南山，想要避開塵世的喧囂。 牛頭山的雲頂寺，傍晚時分思念著回到西蜀，歸隱休息。

如果再問老衲，作為僧人的究竟是什麼，謝三郎未必就在漁船上。

懶庵需禪師

禪師名諱鼎需，是大慧（Dahui，禪師名）的法嗣，福州林氏之子。原本學習儒家學業，因為進入寺廟見到《遺教經》（Yijiao Jing，佛經名），看了幾頁後有所領悟，想要出家。母親因為他剛訂婚而阻止他。禪師說：『嬌艷的桃花紅杏，一時之間都交付給了春風。翠綠的竹子和金黃的鮮花，從此以後將永遠與我為伴。』於是辭別親人剃度出家，帶著錫杖遊歷湖湘一帶，遍訪名師大德，心中沒有任何牽掛，身無所依。最後在羌峰的絕頂結廬而居。

後來拜見大慧（Dahui，禪師名）。有一天，大慧（Dahui，禪師名）問道：『內不放出，外不放人，正在這個時候該怎麼辦？』禪師剛要開口，大慧（Dahui，禪師名）拿起竹篦，對著他的背脊連續打了三下。禪師因此大悟。

大慧（Dahui，禪師名）用偈語印證說：

『頂門豎立著摩醯首羅天（Maheśvara，印度教主神）的眼睛，肘后斜掛著奪人性命的符箓。

瞎掉眼睛，卸掉符箓，趙州（Zhaozhou，禪師名）的東墻上掛著葫蘆。』

上堂說法。懶庵（Lan'an，禪師自稱）懶惰中的懶惰，最懶惰的是懶得說禪。既不看重自己，也不看重前賢。又誰來管你的地，又誰來管你的天。身處世外逍遙自在，無所事事，太陽升起三丈高還在睡覺。

上堂說法。句中的意思，意思中的句子，須彌山（Sumeru，佛教中的山名）聳立在巨大的河流中。刪掉句子，刪掉意思，烈士發出狂亂的箭矢。任憑侍從的牙齒像劍樹一樣，口像血盆大口。只是逞口舌之利，虛張聲勢。所以維摩詰（Vimalakirti，佛教人物）閉口不言，早就超越了繁瑣的言辭。摩竭（Mahākāśyapa，佛教人物）掩門自守，已經暴露了家醜。至於我這個瓦棺老漢，還有巖頭大師（Yantou，禪師名），在羌峰頂上頂風破浪，玩弄神通變化，在他們的腳跟下打三十棒。且說他們的過錯在哪裡？』良久，說：『機關不是韓光（Han Guang，人名）製造的，不要把胸襟當成等閑。』

【English Translation】 English version: On the day of departure, amidst the dust and wind, he wielded a three-foot sword, strategizing like using chopsticks. Walking on the damp path through the Yangmei (Chinese bayberry) forest, he longed for Nan Mountain, desiring to escape the world's clamor. At Yunding Temple on Niu Tou Mountain (Ox Head Mountain), in the evening, he thought of returning to Western Shu (Sichuan), to retire and rest.

If you ask this old monk what it truly means to be a monk, Xie Sanlang (a common name) may not necessarily be on the fishing boat.

Chan Master Lan'an Xu

The Chan Master's name was Dingxu, a Dharma heir of Dahui (Dahui, Chan master's name), and a son of the Lin family of Fuzhou. Originally studying Confucianism, he entered a temple and saw the Yijiao Jing (Yijiao Jing, name of a Buddhist scripture). After reading several pages, he had an awakening and wanted to become a monk. His mother tried to dissuade him because he was recently engaged. The Chan Master said, 'The delicate peach blossoms and red apricots are all entrusted to the spring breeze for a time. The green bamboo and golden flowers will be my companions forever.' He bid farewell to his parents, shaved his head, and traveled with a staff around Hunan and Hubei, visiting famous teachers and virtuous monks, with no attachments in his heart and nothing to rely on. Finally, he built a hermitage on the summit of Qiang Peak.

Later, he met Dahui (Dahui, Chan master's name). One day, Dahui (Dahui, Chan master's name) asked, 'Not letting anything out, not letting anyone in, what should be done at this very moment?' As the Chan Master was about to speak, Dahui (Dahui, Chan master's name) picked up a bamboo staff and struck his back three times in succession. The Chan Master had a great enlightenment.

Dahui (Dahui, Chan master's name) confirmed his enlightenment with a verse:

'On the crown of his head stands the eye of Maheśvara (Maheśvara, chief deity in Hinduism), diagonally hanging behind his elbow is a talisman that takes lives.

Blind the eyes, remove the talisman, on the east wall of Zhaozhou (Zhaozhou, Chan master's name) hangs a gourd.'

Ascending the hall to preach. Lan'an (Lan'an, Chan master referring to himself) is the laziest of the lazy, the laziest is being too lazy to speak of Chan. He neither values himself nor values the former sages. Who cares about your earth, who cares about your heaven. Living freely beyond the world, with nothing to do, he is still sleeping when the sun is three poles high.

Ascending the hall to preach. The meaning in the phrase, the phrase in the meaning, Mount Sumeru (Sumeru, name of a mountain in Buddhism) towers in the great river. Erase the phrase, erase the meaning, a brave warrior shoots a wild arrow. Even if the attendants' teeth are like a forest of swords, and their mouths are like blood bowls, they are merely showing off their eloquence and making empty gestures. Therefore, Vimalakirti (Vimalakirti, a Buddhist figure) kept silent, having long transcended verbose words. Mahākāśyapa (Mahākāśyapa, a Buddhist figure) closed his door, already exposing his family's shame. As for this old man in a clay coffin, and Chan Master Yantou (Yantou, Chan master's name), they are braving the wind and waves on the summit of Qiang Peak, playing with supernatural transformations, give them thirty blows under their heels. And where does their fault lie?' After a long silence, he said, 'The mechanism was not made by Han Guang (Han Guang, a person's name), do not take your aspirations lightly.'

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至節上堂。二十五日已前。群陰消伏。泥龍閉戶。二十五日已后。一陽來複。鐵樹開花。正當二十五日。塵中醉客。騎驢騎馬。前街后街。遞相慶賀。物外閑人。衲帔矇頭。圍爐打坐。風蕭蕭。雨蕭蕭。冷湫湫。誰管你張先生．季道士．胡達磨。

木庵參次。師舉外道問佛。不問有言。不問無言因緣。云。不得向良久處會。隨後喝。

庵作禮曰。不因今日事。爭奈目前機。師印之。

送分庵主偈曰。

江頭風急浪花飛。南北相逢不展眉。

獨有分禪英俊手。等閑奪得錦標歸。

贊曰。

鐵硯磨穿　　心猶奔競 　杜文章久爾隨邪　　遺教經驀然打正 　春風一度桃杏花　　分付已周 　紅日三竿煙雲枕　　撼搖不醒 　內不放出外不放入　　吃竹篦于洋嶼庵頭 　身無所依心無所緣　　結茅庵于羌峰頂上 　盲人摸地　　頂門眼𣤩瞎摩醯 　邪鬼貼身　　肘后符難為奪命 　須彌聳川烈士發矢　　刬意句浪得其名 　泥龍閉戶鐵樹開花　　算陰陽從來不定 　奪得錦標去　　從分禪䕞𦿆拾花針 　喪盡目前機　　引木庵良馬窺鞭影

矇頭打坐。遍界覓無蹤。全不思胡達磨．李道士．張先生。無人管領。

密庵杰禪師

師諱咸杰。嗣應庵。福州鄭氏子。母

【現代漢語翻譯】 現代漢語譯本 在冬至這個節日上堂說法。冬至前的二十五天，所有的陰氣都消退潛藏，泥土做的龍也關閉了門戶（比喻陰氣閉藏）。冬至后的二十五天，陽氣開始復甦，鐵樹也開了花（比喻不可能的事情發生了）。正當冬至這一天，世俗中的醉客，騎著驢或馬，在大街小巷裡，互相慶祝。而超脫世俗的閑人，用粗布衲衣蒙著頭，圍著火爐打坐。寒風呼嘯，冷雨淒涼，冷冷清清。誰會管你張先生、季道士、胡達摩（指各種世俗之人或修行者）。

木庵（人名）前來參拜。密庵禪師（人名）舉外道（佛教以外的修行者）問佛（釋迦牟尼）的話：『不問有言，不問無言』的因緣。說：『不要在良久（長時間的沉默）處領會。』隨後大喝一聲。

木庵作揖說：『不是因為今天的事情，怎麼能顯現出眼前的玄機？』密庵禪師認可了他的說法。

送別分庵主（人名）的偈子說：

江邊風大浪急，南北相逢卻不舒展眉頭。只有分禪（人名）是英俊之才，輕而易舉地奪得了錦標而歸。

讚語說：

鐵硯都磨穿了，心還在追逐名利。杜文章（人名）很久以來都追隨邪道，直到《遺教經》（佛經）才驀然醒悟，走上正途。春風吹過，桃花杏花盛開，該交代的都已經交代完畢。太陽已經升起很高，還枕著煙雲睡覺，怎麼搖也搖不醒。內心不放出，外在不放入，在洋嶼庵（地名）被打了竹篦。身無所依，心無所緣，在羌峰頂上結茅庵而居。盲人摸索著地面，頂門眼（比喻智慧）瞎了的摩醯首羅天（印度教主神）。邪鬼貼在身上，肘后符（道教符咒）也難以奪回性命。須彌山（佛教名山）高聳，川烈士（人名）發箭，胡亂立意，白白獲得了虛名。泥龍閉戶，鐵樹開花，算計陰陽，從來就沒有定數。奪得了錦標而去，從分禪那裡撿拾花針。喪失了眼前的玄機，引導木庵像良馬一樣只看鞭子的影子。

蒙著頭打坐，走遍天下也找不到軌跡。完全不去想胡達摩、李道士、張先生。沒有人管束。

密庵杰禪師，法名咸杰，是應庵禪師的弟子，福州鄭氏之子。他的母親... English version At the winter solstice festival, he ascended the hall to preach. Twenty-five days before the winter solstice, all Yin energies subside and conceal themselves, and the mud dragon closes its doors (a metaphor for the concealment of Yin energy). Twenty-five days after the winter solstice, Yang energy begins to recover, and the iron tree blooms (a metaphor for the occurrence of the impossible). On the very day of the winter solstice, drunken guests in the secular world, riding donkeys or horses, celebrate each other in the streets and alleys. But recluses detached from the world, covering their heads with coarse cloth robes, sit around the stove in meditation. The cold wind howls, the cold rain is bleak, and it is cold and desolate. Who cares about your Mr. Zhang, Taoist Ji, or Hu Damo (referring to various secular people or practitioners).

Mu'an (personal name) came to pay homage. Zen Master Mi'an (personal name) cited the words of an outsider (a practitioner outside of Buddhism) asking the Buddha (Shakyamuni): 'Not asking about the cause of spoken words, not asking about the cause of unspoken words.' He said: 'Do not comprehend it in a state of prolonged silence.' Then he shouted loudly.

Mu'an bowed and said: 'If it were not for today's matter, how could the present opportunity be revealed?' Zen Master Mi'an acknowledged his statement.

The verse for sending off Abbot Fen'an (personal name) says:

The wind is strong and the waves are high at the riverbank, but those who meet from the north and south do not relax their brows. Only Fen Chan (personal name) is a talented and handsome man, easily winning the championship and returning.

The praise says:

The iron inkstone has been worn through, but the mind is still chasing after fame and fortune. Du Wenzhang (personal name) has long followed the wrong path, but suddenly awakened to the right path after reading the Yijiao Jing (Sutra of the Buddha's Last Teaching, a Buddhist scripture). The spring breeze blows, and peach and apricot blossoms bloom, everything that needs to be explained has been explained. The sun has risen high, but he is still sleeping on a pillow of smoke and clouds, and cannot be awakened no matter how much he is shaken. The inside is not released, and the outside is not allowed in, and he was beaten with a bamboo stick at Yangyu Hermitage (place name). The body has nothing to rely on, and the mind has nothing to cling to, building a thatched hut on the top of Qiang Peak. A blind man gropes the ground, and the dingmen yan (top-of-the-head eye, a metaphor for wisdom) of the Maheśvara (chief deity of Hinduism) is blind. Evil spirits stick to the body, and the zhouhou fu (Taoist talisman) is difficult to take back life. Mount Sumeru (Buddhist sacred mountain) is towering, and Chuan Lieshi (personal name) shoots an arrow, arbitrarily establishing intentions, and vainly obtaining a false name. The mud dragon closes its doors, and the iron tree blooms, calculating Yin and Yang, which has never been fixed. Having won the championship and left, picking up flower needles from Fen Chan. Losing the present opportunity, guiding Mu'an like a good horse only looking at the shadow of the whip.

Covering the head and sitting in meditation, one cannot find a trace even when searching all over the world. Completely not thinking about Hu Damo, Taoist Li, or Mr. Zhang. No one is in charge.

Zen Master Mi'an Jie, whose Dharma name was Xianjie, was a disciple of Zen Master Ying'an, and the son of the Zheng family of Fuzhou. His mother...

【English Translation】 English translation line 1 English translation line 2

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夢廬山僧入屋而生。下發。遍扣諸方。后見應庵。庵室中問。如何是正法眼。

曰。破沙盆。庵肯之。

未幾。辭省親。庵以偈送曰。

大徹投機句。當陽廓頂門。

相從今四載。徴詰洞無痕。

雖未付缽袋。氣宇吞乾坤。

卻把正法眼。喚作破沙盆。

此行將省覲。切忌便跺跟。

吾有末後著。待歸要汝遵。

上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭。賣狗肉。趙州勘庵主。貴買賤賣。分文不直。只如文殊是七佛之師。因甚出女子定不得。天河月暈魚生子。槲葉風微鹿養茸。

上堂。舉婆燒庵話。拈云。者公案叢林中少有拈提者。杰上座裂破面門。不免納敗缺一上。也要諸方點撿。乃召大眾云。者婆子洞房深穩。水泄不通。向枯木上糝花。寒灰中發𦦨個僧孤身迥迥。慣入洪波。等閑坐斷潑天潮。到底身無涓滴水。子細撿點將來。敲枷打鎖即不無。若是佛法。未夢見在。烏巨恁么提唱。畢竟意在何處。良久。云。一把柳絲收不得。和煙搭在玉闌干。

師接松源．破庵。出世烏巨。終於天童。

贊曰。

枳林生錦荔　　榕樹出旃檀 　廬山僧夢見　　何面目 　蠱毒水沾著　　爛心肝 　向上路與

【現代漢語翻譯】 現代漢語譯本 夢廬山的一位僧人入屋而生，之後剃度出家。他四處參訪求學，後來拜見了應庵（Ying』an，禪師名號）。應庵在禪房中問他：『如何是正法眼？』（如何是真正佛法的精髓？） 僧人回答：『破沙盆。』（破碎的沙盆）應庵認可了他的回答。 不久，僧人告辭應庵回鄉探親。應庵作偈相送： 『大徹投機句，當陽廓頂門。（你開悟的言語直指核心，像陽光一樣照亮頭頂。） 相從今四載，徴詰洞無痕。（我們相處四年，你對佛法的疑問都已徹底消除。） 雖未付缽袋，氣宇吞乾坤。（雖然我還沒有正式傳你衣缽，但你的氣度已經可以吞吐天地。） 卻把正法眼，喚作破沙盆。（你竟然將正法眼，稱作破碎的沙盆。） 此行將省覲，切忌便跺跟。（這次你回家探親，切記不要立刻就回來。） 吾有末後著，待歸要汝遵。（我還有最後的教誨，等你回來要你遵從。）』 上堂說法時，夢廬山僧說：『世尊不說說，拗曲作直。（世尊說的是不可說的，強行扭曲使其變得直白。）迦葉不聞聞，望空啟告。（迦葉聽的是不可聽的，對著虛空稟告。）馬祖即心即佛，懸羊頭，賣狗肉。（馬祖說即心即佛，這是掛羊頭賣狗肉。）趙州勘庵主，貴買賤賣，分文不直。（趙州勘驗庵主，高價買進低價賣出，一文不值。）只如文殊是七佛之師，因甚出女子定不得？（就像文殊菩薩是七佛的老師，為什麼卻無法讓女子出定？）天河月暈魚生子，槲葉風微鹿養茸。（天河出現月暈是魚要產子的徵兆，槲樹葉在微風中搖動是鹿在長茸的跡象。）』 上堂說法時，夢廬山僧引用婆婆燒庵的故事。他說：『這個公案叢林中很少有人提拈。杰上座裂破面門，不免納敗缺一上，也要諸方點撿。（杰上座撕破臉皮，難免要承認失敗，也要請各位同道來評判。）』於是召集大眾說：『這個婆子洞房深穩，水泄不通，向枯木上糝花，寒灰中發𦦨。（這個老婦的禪房深邃穩固，滴水不漏，她能在枯木上撒花，在寒灰中發芽。）個僧孤身迥迥，慣入洪波，等閑坐斷潑天潮，到底身無涓滴水。（這位僧人孤身一人，習慣於進入洶涌的波濤，輕易就能截斷滔天巨浪，最終身上卻不沾一滴水。）子細撿點將來，敲枷打鎖即不無，若是佛法，未夢見在。（仔細檢查起來，敲枷打鎖的事情不是沒有，但如果是佛法，那根本沒夢見過。）烏巨恁么提唱，畢竟意在何處？（烏巨這樣提倡，到底意在何處？）』良久，他說：『一把柳絲收不得，和煙搭在玉闌干。（一把柳條無法收回，只能和著煙霧搭在玉石欄桿上。）』 夢廬山僧接替松源（Songyuan，禪師名號）、破庵（Po』an，禪師名號），在烏巨（Wuju，地名）開山，最終在天童（Tiantong，寺廟名）圓寂。 贊曰： 枳林生錦荔，榕樹出旃檀。（枳樹林里長出荔枝，榕樹上長出旃檀。） 廬山僧夢見，何面目？（廬山的僧人夢見，是怎樣的面目？） 蠱毒水沾著，爛心肝。（沾染上蠱毒之水，會腐爛心肝。） 向上路與（通往更高境界的道路）

English version A monk from Mount Lu dreamt of entering a house and being born, then had his head shaved. He traveled everywhere seeking instruction, eventually meeting Ying』an (name of a Zen master). Ying』an asked him in his room, 『What is the true Dharma eye?』 (What is the essence of true Buddhist Dharma?) The monk replied, 『A broken sand bowl.』 Ying』an acknowledged his answer. Before long, the monk bid farewell to visit his family. Ying』an sent him off with a verse: 『A thoroughly enlightened, opportune phrase, directly illuminates the crown of the head. (Your words of enlightenment point directly to the core, like sunlight illuminating the top of the head.) Having been together for four years, inquiries leave no trace. (Having been together for four years, your doubts about the Dharma have been completely eliminated.) Although the begging bowl has not yet been entrusted, your spirit encompasses the universe. (Although I have not yet formally passed on my robe and bowl, your spirit can already encompass the universe.) Yet you call the true Dharma eye a broken sand bowl. (Yet you call the true Dharma eye a broken sand bowl.) This journey will be to visit family, be sure not to immediately turn back. (This time you go home to visit your family, be sure not to return immediately.) I have a final instruction, wait until you return to follow it. (I have a final teaching, wait until you return to follow it.)』 During a Dharma talk, the monk from Mount Lu said, 『The World-Honored One speaks of the unspeakable, twisting the crooked to make it straight. (The World-Honored One speaks of the unspeakable, forcibly twisting it to make it straightforward.) Kashyapa hears the unhearable, reporting to the void. (Kashyapa hears the unhearable, reporting to the void.) Mazu says mind is Buddha, hanging up a sheep』s head, selling dog meat. (Mazu says mind is Buddha, this is hanging up a sheep』s head and selling dog meat.) Zhao Zhou examines the abbot, buying dear and selling cheap, not worth a penny. (Zhao Zhou examines the abbot, buying high and selling low, not worth a penny.) Just like Manjushri is the teacher of the seven Buddhas, why can』t he get a woman out of samadhi? (Just like Manjushri Bodhisattva is the teacher of the seven Buddhas, why can't he get a woman out of samadhi?) A halo around the moon in the Milky Way means fish are giving birth, the oak leaves rustling in the breeze means deer are growing antlers. (A halo around the moon in the Milky Way is a sign that fish are about to give birth, the rustling of oak leaves in the breeze is a sign that deer are growing antlers.)』 During a Dharma talk, the monk from Mount Lu cited the story of the old woman burning down the hermitage. He said, 『This case is rarely discussed in the monastic community. Senior Jie tears open his face, inevitably admitting defeat, and also asks everyone to examine it. (Senior Jie tears open his face, inevitably admitting defeat, and also asks everyone to examine it.)』 Then he summoned the assembly and said, 『This old woman』s room is deep and secure, impenetrable, scattering flowers on dead trees, sprouting from cold ashes. (This old woman's room is deep and secure, impenetrable, she can scatter flowers on dead trees and sprout from cold ashes.) This monk is solitary and aloof, accustomed to entering great waves, easily cutting off the overwhelming tide, ultimately without a drop of water on his body. (This monk is solitary and aloof, accustomed to entering great waves, easily cutting off the overwhelming tide, ultimately without a drop of water on his body.) Examining it carefully, there is no lack of shackles and locks, but as for the Buddha Dharma, he hasn』t even dreamt of it. (Examining it carefully, there is no lack of shackles and locks, but as for the Buddha Dharma, he hasn』t even dreamt of it.) Wuju advocates in this way, what is the intention after all? (Wuju advocates in this way, what is the intention after all?)』 After a long silence, he said, 『A handful of willow branches cannot be gathered, and are draped with smoke on the jade balustrade. (A handful of willow branches cannot be gathered, and can only be draped with smoke on the jade balustrade.)』 The monk from Mount Lu succeeded Songyuan (name of a Zen master) and Po』an (name of a Zen master), established a monastery at Wuju (place name), and finally passed away at Tiantong (name of a temple). Eulogy: In the Ziziphus forest grow lychees, from the banyan tree comes sandalwood. (In the Ziziphus forest grow lychees, from the banyan tree comes sandalwood.) The monk of Mount Lu dreams, what is his face? (The monk of Mount Lu dreams, what is his face?) The poison water touches, rotting the heart and liver. (The poison water touches, rotting the heart and liver.) The upward path and

【English Translation】 English version A monk from Mount Lu dreamt of entering a house and being born, then had his head shaved. He traveled everywhere seeking instruction, eventually meeting Ying』an (name of a Zen master). Ying』an asked him in his room, 『What is the true Dharma eye?』 (What is the essence of true Buddhist Dharma?) The monk replied, 『A broken sand bowl.』 Ying』an acknowledged his answer. Before long, the monk bid farewell to visit his family. Ying』an sent him off with a verse: 『A thoroughly enlightened, opportune phrase, directly illuminates the crown of the head. (Your words of enlightenment point directly to the core, like sunlight illuminating the top of the head.) Having been together for four years, inquiries leave no trace. (Having been together for four years, your doubts about the Dharma have been completely eliminated.) Although the begging bowl has not yet been entrusted, your spirit encompasses the universe. (Although I have not yet formally passed on my robe and bowl, your spirit can already encompass the universe.) Yet you call the true Dharma eye a broken sand bowl. (Yet you call the true Dharma eye a broken sand bowl.) This journey will be to visit family, be sure not to immediately turn back. (This time you go home to visit your family, be sure not to return immediately.) I have a final instruction, wait until you return to follow it. (I have a final teaching, wait until you return to follow it.)』 During a Dharma talk, the monk from Mount Lu said, 『The World-Honored One speaks of the unspeakable, twisting the crooked to make it straight. (The World-Honored One speaks of the unspeakable, forcibly twisting it to make it straightforward.) Kashyapa hears the unhearable, reporting to the void. (Kashyapa hears the unhearable, reporting to the void.) Mazu says mind is Buddha, hanging up a sheep』s head, selling dog meat. (Mazu says mind is Buddha, this is hanging up a sheep』s head and selling dog meat.) Zhao Zhou examines the abbot, buying dear and selling cheap, not worth a penny. (Zhao Zhou examines the abbot, buying high and selling low, not worth a penny.) Just like Manjushri is the teacher of the seven Buddhas, why can』t he get a woman out of samadhi? (Just like Manjushri Bodhisattva is the teacher of the seven Buddhas, why can't he get a woman out of samadhi?) A halo around the moon in the Milky Way means fish are giving birth, the oak leaves rustling in the breeze means deer are growing antlers. (A halo around the moon in the Milky Way is a sign that fish are about to give birth, the rustling of oak leaves in the breeze is a sign that deer are growing antlers.)』 During a Dharma talk, the monk from Mount Lu cited the story of the old woman burning down the hermitage. He said, 『This case is rarely discussed in the monastic community. Senior Jie tears open his face, inevitably admitting defeat, and also asks everyone to examine it. (Senior Jie tears open his face, inevitably admitting defeat, and also asks everyone to examine it.)』 Then he summoned the assembly and said, 『This old woman』s room is deep and secure, impenetrable, scattering flowers on dead trees, sprouting from cold ashes. (This old woman's room is deep and secure, impenetrable, she can scatter flowers on dead trees and sprout from cold ashes.) This monk is solitary and aloof, accustomed to entering great waves, easily cutting off the overwhelming tide, ultimately without a drop of water on his body. (This monk is solitary and aloof, accustomed to entering great waves, easily cutting off the overwhelming tide, ultimately without a drop of water on his body.) Examining it carefully, there is no lack of shackles and locks, but as for the Buddha Dharma, he hasn』t even dreamt of it. (Examining it carefully, there is no lack of shackles and locks, but as for the Buddha Dharma, he hasn』t even dreamt of it.) Wuju advocates in this way, what is the intention after all? (Wuju advocates in this way, what is the intention after all?)』 After a long silence, he said, 『A handful of willow branches cannot be gathered, and are draped with smoke on the jade balustrade. (A handful of willow branches cannot be gathered, and can only be draped with smoke on the jade balustrade.)』 The monk from Mount Lu succeeded Songyuan (name of a Zen master) and Po』an (name of a Zen master), established a monastery at Wuju (place name), and finally passed away at Tiantong (name of a temple). Eulogy: In the Ziziphus forest grow lychees, from the banyan tree comes sandalwood. (In the Ziziphus forest grow lychees, from the banyan tree comes sandalwood.) The monk of Mount Lu dreams, what is his face? (The monk of Mount Lu dreams, what is his face?) The poison water touches, rotting the heart and liver. (The poison water touches, rotting the heart and liver.) The upward path and

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千聖共行　　入泥犁獄慚愧慚愧 　破沙盆準分文不直　　換正法眼大難大難 　拈女出定彷彿楊州　　鹿養茸微風生從槲葉 　判婆燒庵依俙越國　　柳垂絲和煙搭在欄干 　喝松源兩耳聾　　錦包特石 　殺破庵全心死　　鐵褁泥團 　做冷泉百日主人　　勝郭汾陽中書之考 　屹鄞江中流砥柱　　回覺隰州既倒之瀾

大徹投機廓頂門。初無奇特。信知道。江南兩浙秋熱春寒。

臨濟至此十四世共二十六人。

五家正宗贊卷第二 卍新續藏第 78 冊 No. 1554 五家正宗贊

五家正宗贊卷第三

曹洞宗

洞山悟本禪師

師諱良價。嗣云巖。越州諸暨人。姓俞氏。初謁忠國師。問無情說法。不契。後到溈山。山問。聞阇梨曾問國師無情說法。是否。

師云。是。

溈云。試舉看。

師舉了。溈云。我者里也有些子。只是罕遇其人。

師云。便請。溈以拂子點一點。

師云。請和尚為某甲說。

溈云。父母所生口。終不為子說。

師云。此間莫有同年慕道者么。溈令見云巖。

師辭。直造云巖。請益前話。巖云。不見彌陀經云。水鳥樹林悉皆唸佛念法。

師因有省。作偈曰。

也大奇。也

【現代漢語翻譯】 現代漢語譯本： 千聖共同前行，進入地獄也感到慚愧，慚愧！ 打破沙盆，一文不值；想要換取正法眼藏，難上加難！ 拈花侍女出定，彷彿置身楊州；小鹿長出新茸，微風從槲樹葉間吹來。 判婆燒燬庵堂，依稀如同越國故事；柳樹垂下絲絳，和著煙霧搭在欄桿上。 一聲棒喝，松源禪師雙耳失聰；用錦緞包裹著的特石。 殺死破庵，全心死寂；如同用鐵包裹著的泥團。 像冷泉禪師一樣，做百日主人；勝過郭汾陽中書的考覈。 像鄞江中的砥柱一樣屹立不倒；挽回覺隰州即將傾倒的狂瀾。 大徹大悟，投機直指頂門。本來就沒有什麼奇特之處。要知道，江南兩浙的秋天炎熱，春天寒冷。 從臨濟禪師算起，到這裡已經傳了十四世，共有二十六人。 《五家正宗贊》卷第二 《五家正宗贊》卷第三 曹洞宗 洞山悟本禪師 禪師法名良價（Liangjie），是云巖（Yunyan）禪師的嗣法弟子，越州諸暨（Zhuji, Yuezhou）人，俗姓俞。最初參謁忠國師（Zhong Guoshi），問『無情說法』，未能領悟。後來到溈山（Weishan）。溈山禪師問：『聽說你曾經問忠國師無情說法，是嗎？』 禪師回答：『是的。』 溈山禪師說：『你試著說來聽聽。』 禪師說了。溈山禪師說：『我這裡也有些，只是很少遇到能理解的人。』 禪師說：『請您說說看。』溈山禪師用拂子點了一下。 禪師說：『請和尚為我解說。』 溈山禪師說：『父母所生的口，終究不能為兒子說。』 禪師說：『這裡有和我一樣慕道的人嗎？』溈山禪師讓他去見云巖禪師。 禪師告辭溈山禪師，直接去拜見云巖禪師，請教之前的問題。云巖禪師說：『沒看到《彌陀經》（Amitabha Sutra）上說，水鳥樹林都念佛念法嗎？』 禪師因此有所領悟，作偈說： 真是太奇妙了！

【English Translation】 English version: A thousand sages walk together, entering the hells with shame and remorse! Breaking the sand bowl, it's not worth a penny; exchanging for the Eye of the True Dharma is extremely difficult! Picking up the maiden from samadhi, it's as if being in Yangzhou; the deer grows new antlers, a gentle breeze arises from the oak leaves. Judge Po burns the hermitage, vaguely resembling a story from Yue; willow branches droop like silk threads, resting on the railing with the mist. A shout from Songyuan deafens both ears; brocade-wrapped special stone. Killing Po'an, the whole heart dies; an iron-clad mud ball. Acting as the master of Cold Spring for a hundred days; better than Guo Fenyang's examination as a secretary. Standing firm like a pillar in the middle of the Yin River; turning back the tide of Juexi Prefecture from collapse. A great enlightenment, a direct hit to the crown of the head. Originally, there is nothing special. Know that, in Jiangnan and Liangzhe, autumn is hot and spring is cold. From Linji, it has been passed down for fourteen generations, totaling twenty-six people. Praise Scroll 2 of the Five Houses' Orthodox Lineage Praise Scroll 3 of the Five Houses' Orthodox Lineage The Caodong School Zen Master Dongshan Wuben The master's name was Liangjie (Liangjie), a successor of Yunyan (Yunyan). He was from Zhuji, Yuezhou (Zhuji, Yuezhou), with the surname Yu. Initially, he visited National Teacher Zhong (Zhong Guoshi) and asked about 'insentient beings preaching the Dharma,' but he did not understand. Later, he went to Weishan (Weishan). Weishan asked, 'I heard that you once asked National Teacher Zhong about insentient beings preaching the Dharma, is that so?' The master said, 'Yes.' Weishan said, 'Try to explain it.' The master explained. Weishan said, 'I also have some understanding of this, but I rarely encounter someone who can understand it.' The master said, 'Please tell me.' Weishan tapped with his whisk. The master said, 'Please, Master, explain it to me.' Weishan said, 'The mouth born of parents will never speak for the child.' The master said, 'Are there any fellow seekers here?' Weishan told him to see Yunyan. The master bid farewell and went directly to Yunyan, asking about the previous conversation. Yunyan said, 'Haven't you seen the Amitabha Sutra (Amitabha Sutra) which says that water birds and forests all recite the Buddha and the Dharma?' The master had an awakening and composed a verse: It's truly amazing!

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大奇。無情說法不思議。

若將耳聽終難會。眼處聞聲方得知。

一日。問巖。某甲有餘習未盡。

巖云。汝曾作甚麼來。

曰。聖諦亦不為。

曰。還得歡喜地也未。

曰。歡喜即不無。如糞堆頭拾得一顆明珠。

師辭巖。問。百年後。忽有人問。還邈得和尚真。如何只對。

巖良久云。只者是。師沉吟。

巖云。價阇梨。承當個事。大須審細。

師猶涉疑。后因過水睹影。方得頓悟。作偈云。

切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。

渠今正是我。我今不是渠。

應須恁么會。方得契如如。

示眾云。末法時代。人多幹慧。若要辨驗真偽。有三種滲漏。一見滲漏。機不離位。墮在毒海。二情滲漏。智常向背。見處偏枯。三語滲漏。體妙失宗。機昧終始。

曹山辭次。師授山先云巖所付寶鏡三昧．五位顯訣畢。山再拜而去。

北院通參次。師上堂云。坐斷主人翁。不落第二見。

通出衆云。須知有一人不合伴。

師云。猶是第二見。通便掀倒禪床。

師云。老兄作么生。

通云。待某甲舌頭爛。即向和尚道。

后辭師入嶺。師曰。飛猿嶺峻好看。通沉吟。

師云。通阇梨。何不入嶺去。通有省。更不入嶺。

欽山參師。師問。甚處來。

曰。大慈來。

曰。還見大慈么。

曰。見。

曰。色前見。色后見。

曰。非前後見。師默置。

後山對眾省過。舉前話。乃曰。離師太早。不盡師意。

師頌曰。

枯木花開劫外春。倒騎玉象趁麒麟。

而今高隱千峰外。月皎風清好日辰贊曰。

云巖跳灶兒　　不與諸塵對 　輥入蘆花鞭白馬　　難覓蹤由 　倒騎玉象趁麒麟　　單明向背 　水鳥樹林何曾說法　　徒自嘆奇 　墻壁瓦礫為汝發機　　灼然不會 　糞堆頭拾得明珠顆　　習氣未除 　水影邊邈得先師真　　失錢遭罪 　金針玉線　　暗通錦縫之千重 　石女木人　　密付寶鏡之三昧 　何不入嶺去　　聽通阇梨不肯道爛了舌休 　還見大慈么　　覺邃欽山早離師似乎心悔 　錮鏴著生鐵　　見情滲漏破綻轉多 　安排用盡心　　遍正君臣憲章無計

千里持書不到家。看金鳳宿龍巢。斜月掛夜明簾外。

曹山元證禪師

師諱耽章。嗣洞山。泉州黃氏子。初謁洞山。依止數載。乃辭山。山問。什麼處去。

曰。不變異處去。

曰。不變異豈有去耶。

曰。

【現代漢語翻譯】 現代漢語譯本： 　　師父說：『通阇梨（Tong Sheli，人名），為何不入嶺去？』通阇梨有所領悟，便不再入嶺。

欽山（Qinshan，地名）參拜師父。師父問：『從哪裡來？』

答：『從大慈（Daci，寺廟名）來。』

問：『還見到大慈了嗎？』

答：『見到了。』

問：『是在色（Se，佛教用語，指物質現象）前見到的，還是在色后見到的？』

答：『不是在前後見到的。』師父沉默不語。

後來，後山（Houshan，人名）當著眾人的面反省之前的過失，提起之前的話，說：『離開師父太早了，沒有完全領會師父的意思。』

師父作頌說：

枯木開花，是劫（Jie，佛教時間單位）外的春天，倒騎著玉象追趕麒麟。

如今高隱於千峰之外，月色皎潔，清風徐來，真是美好的時光。 贊曰：

云巖（Yunyan，人名）跳出灶兒，不與諸塵相對。 　　滾入蘆花深處，鞭打著白馬，難以尋覓軌跡。 　　倒騎玉象追趕麒麟，只為明白向背。 　　水鳥樹林何曾說法，只是徒自驚歎奇異。 　　墻壁瓦礫為你啓發機鋒，你卻全然不會。 　　從糞堆里拾得明珠一顆，習氣卻未除盡。 　　在水影邊彷彿見到先師真容，卻如同丟了錢財遭受罪過。 　　金針玉線，暗中貫通錦緞縫隙的千重。 　　石女木人，秘密傳授寶鏡的三昧（Sanmei，佛教用語，指正定）。 　　為何不入嶺去？聽通阇梨不肯說，直到說爛了舌頭才罷休。 　　還見到大慈了嗎？覺邃（Juesui，人名）欽山早早離開師父，似乎心生後悔。 　　用生鐵來加固，見解情識的滲漏破綻反而更多。 　　安排用盡心思，遍正君臣，卻毫無辦法。

千里迢迢拿著書信卻到不了家，看金鳳棲息在龍巢，斜月掛在夜明簾外。

曹山元證禪師（Caoshan Yuanzheng Chanshi，人名）

師父名諱耽章（Danzhang，人名），是洞山（Dongshan，地名）的弟子，泉州（Quanzhou，地名）黃氏之子。最初拜見洞山，依止數年，於是向洞山告辭。洞山問：『要到什麼地方去？』

答：『到不變異的地方去。』

問：『不變異的地方哪裡有去處呢？』

答：『

【English Translation】 English version: The Master said, 'Tong Sheli (name of a person), why not go into the mountains?' Tong had an awakening and never went into the mountains again.

Qinshan (name of a place) visited the Master. The Master asked, 'Where do you come from?'

He replied, 'From Daci (name of a temple).'

The Master asked, 'Did you see Daci?'

He replied, 'I did.'

The Master asked, 'Did you see it before the 'rupa' (Se, a Buddhist term referring to material phenomena) or after the 'rupa'?'

He replied, 'I did not see it before or after.' The Master remained silent.

Later, Houshan (name of a person) reflected on his past mistakes in front of the assembly, mentioning the previous conversation, and said, 'I left the Master too early and did not fully understand his meaning.'

The Master composed a verse:

Dead trees bloom in a spring beyond kalpas (Jie, a Buddhist unit of time), riding an jade elephant backwards, chasing a Qilin (mythical creature).

Now hidden high beyond a thousand peaks, the moon is bright, the wind is clear, a good day and time. Eulogy:

Yunyan (name of a person) jumps out of the stove, not confronting the various dusts. Rolling into the depths of reed flowers, whipping a white horse, it's hard to find a trace. Riding an jade elephant backwards, chasing a Qilin, simply to understand the front and back. Water birds and trees, when have they ever preached the Dharma? Just marveling at the wonder. Walls and tiles inspire your opportunity, but you completely do not understand. Picking up a bright pearl from a dung heap, the habitual tendencies are not yet removed. Seeming to obtain the true form of the former master by the water's shadow, like losing money and suffering the consequences. Golden needles and jade threads, secretly connecting the thousands of layers of brocade seams. Stone women and wooden men, secretly imparting the Samadhi (Sanmei, a Buddhist term referring to concentration) of the precious mirror. Why not go into the mountains? Listening to Tong Sheli refusing to speak, until his tongue is worn out. Did you see Daci? Juesui (name of a person) and Qinshan left the Master early, seemingly with regret. Reinforcing with pig iron, the leakage of views and emotions only creates more flaws. Arranging and exhausting the mind, trying to correct the ruler and ministers, but there is no way.

Carrying a letter for thousands of miles but not reaching home, watching the golden phoenix roost in the dragon's nest, the slanting moon hangs outside the night-bright curtain.

Chan Master Caoshan Yuanzheng (name of a person)

The Master's name was Danzhang (name of a person), a disciple of Dongshan (name of a place), a son of the Huang family of Quanzhou (name of a place). He first visited Dongshan and stayed for several years, then bid farewell to Dongshan. Dongshan asked, 'Where are you going?'

He replied, 'To a place that does not change.'

The Master asked, 'Where is there a place that does not change?'

He replied, '

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去亦不變異。遂辭去。止於曹山。學徒雲集僧問。佛未出世時如何。

曰。曹山不如。

出世后如何。

曰。不如曹山。

僧問。如何是枯木里龍吟。

曰。血脈斷。

如何是髑髏里眼睛。

曰。幹不盡。乃作偈曰。

枯木龍吟員見道。髑髏無識眼初明。

喜識盡時訊息盡。當人那辨濁中清。

僧問。清稅孤貧。乞師拯濟。

師召。稅阇梨。稅應諾。

曰。青原白家三盞酒。吃了猶道未沾唇。

僧問。抱璞投師。乞師雕琢。

曰。不雕琢。

曰。為什麼不雕琢。

曰。須知曹山好手。

僧問。如何是和尚眷屬。

曰。白髮連頭戴。頂上一枝花。

師有三種墮。一披毛戴角。二不斷聲色。三不受食。有稠布衲問。披毛戴角是什麼墮。

是類墮。

不斷聲色是什麼墮。

是墮墮。

不受食是什麼墮。

是尊貴墮。

贊曰。

寶鏡光寒　　髑髏眼活 　接武辟門墻　　宗網歸掌握 　墮身尊貴　　綵鳳㗸來玉樹花 　立法森嚴　　金鳥喙破琉璃殼 　白家酒唇沾未著　　幾曾濟清稅孤貧 　荊山璞懷抱相投　　不輕與者僧雕琢 　萬機俱掃蕩　　佛亦不

如 　一位鎮長存　　人皆道錯 　示五圓相　　潑家生拈出惡情悰 　戴一枝花　　惡眷屬妝成誰覷著 　曹山高矗　　摩云怪石露棱棱 　洞水逆流　　衝浪錦鱗活鱍鱍

不變異處。掉臂獨行。故鳥道通玄。無人湊泊。

云居宏覺禪師

師諱道膺。嗣洞山。幽州玉田王氏子。師謁洞山。山問。甚處來。

曰。翠微來。

曰。翠微有何言句示徒。

曰。翠微供養羅漢。某甲問。供養羅漢還來否。曰。你每日噇個什麼。

山曰。實有此語否。

曰。有。

曰。不虛參見作家來。

一日。山問。甚處來。

曰。踏山來。

曰。那個山堪住。

曰。那個山不堪住。

曰。恁么則國內山盡被阇梨占卻。

曰。不然。

曰。恁么則子得個入路。

曰。無路。

曰。若無路。爭得與老僧相見。

曰。若有路。則與和尚隔生也。

山乃曰。子已后千人萬人把不住。

南泉問僧。講什麼經。曰。彌勒下生經。曰。彌勒幾時下生。曰。見在天宮。當來下生。曰。天上無彌勒。地下無彌勒。師舉問山。未審誰與安名。

山被問。禪床震動。乃曰。膺阇梨。吾在云巖曾問老人。直得火爐震動。

今被子一問。直得通身汗下。

師庵於三峰。經旬不赴堂。山問。子近日何不赴堂。

曰。每日自有天神送食。

曰。將謂汝是個人。猶作者個見解。汝晚間來。

師晚至。山召。膺阇梨。師應諾。

曰。不思善。不思惡。是什麼。

師回庵宴坐。天神不來矣。后登歐阜。就樹縛屋而居。號云居。

示眾曰。如人將三貫錢買個獵犬。只解尋得有軌跡底。忽遇羚羊掛角。莫道軌跡。氣息亦無。

僧便問。羚羊未掛角時如何。

六六三十六。

掛角后如何。

六六三十六。僧作禮。

師云。會么。

云。不會。

云。豈不見道。絕軌跡。

示眾云。得者不輕微。明者不賤用。識者不咨嗟。解者無厭惡。從天降下則貧窮。從地涌出則富貴。門裡出身易。身里出門難。動則埋身千丈。不動則當處生苗。一言迥脫。獨拔當時。言語不要多。多則無用處。

示眾有云。體得底人。心若臘月扇。口邊直得醭出。不是強為。任運如此。又云。不見古人道。學處不玄。儘是流俗。閨閤中物捨不得。俱為滲漏。並盡一切事。始得無過。如人頭頭上明。物物上通。只喚作了事人。終不喚作尊貴。將知尊貴一路自別。不見道。從門入者非

【現代漢語翻譯】 現代漢語譯本 如今被人這樣一問，真是嚇得我通身冒汗。

師庵在三峰修行，有十多天沒有去禪堂。山（指代某位禪師）問他：『你最近為什麼不去禪堂？』

師庵回答說：『每天都有天神送食物給我。』

山說：『我還以為你是個有見地的人，沒想到你竟然有這樣的見解。你晚上來我這裡一趟。』

師庵晚上去了，山禪師叫道：『膺阇梨（對師庵的尊稱）。』師庵應諾。

山禪師說：『不思善，不思惡，這是什麼？』

師庵回到庵里打坐，天神就不再來了。後來他登上歐阜山，在樹上搭屋居住，自號云居。

師庵向大眾開示說：『如果有人用三貫錢買了一條獵犬，它只能找到有軌跡的東西。如果遇到羚羊掛角（比喻無跡可尋），不要說軌跡，連氣息都沒有了。』

有僧人便問：『羚羊未掛角時如何？』

『六六三十六。』

『掛角后如何？』

『六六三十六。』僧人作禮。

師庵說：『你明白了嗎？』

僧人說：『不明白。』

師庵說：『難道你沒聽說過嗎？絕軌跡。』

師庵向大眾開示說：『得到的人不輕視，明白的人不隨便使用，認識的人不嗟嘆，理解的人沒有厭惡。從天上掉下來的就是貧窮，從地下涌出來的就是富貴。從門裡出身容易，從自身里出門難。動則埋身千丈，不動則當處生苗。一句話徹底解脫，獨自超越當時。言語不要多，多了就沒有用處。』

師庵向大眾開示說：『體悟到的人，心就像臘月的扇子，口邊都快要發黴了，這不是勉強裝出來的，而是自然而然如此。』又說：『沒見古人說嗎？學處不玄妙，全是流俗。閨房裡的東西捨不得，都會成為漏洞。放下一切事情，才能沒有過失。』如果有人頭頭上都明白，物物上都通達，只能叫做『了事人』，終究不能叫做尊貴。要知道尊貴的道路是另外一條。沒聽說過嗎？從門進入的不是真寶。

【English Translation】 English version Now, being asked this one question, I am drenched in sweat.

Shi'an (name of a monk) was at Three Peaks, not attending the hall for over ten days. Shan (another monk, likely the abbot) asked, 'Why haven't you been attending the hall lately?'

He replied, 'Every day, a celestial being delivers food to me.'

Shan said, 'I thought you were someone with insight, but you still hold such views. Come to me tonight.'

Shi'an arrived that evening. Shan called out, 'Venerable Ying (a respectful title for Shi'an).' Shi'an responded, 'Yes.'

Shan said, 'Not thinking of good, not thinking of evil, what is it?'

Shi'an returned to his hermitage and sat in meditation. The celestial being no longer came. Later, he ascended Mount Ou and lived in a hut built in a tree, calling himself Yunju (Cloud Dwelling).

He instructed the assembly, saying, 'It's like a person who spends three strings of cash to buy a hunting dog. It can only find things that have tracks. If it encounters a羚羊 (líng yáng, antelope) that hangs its horns on a tree (a metaphor for something without a trace), don't even mention tracks; there won't even be a scent.'

A monk then asked, 'What is it like before the羚羊 (líng yáng, antelope) hangs its horns?'

'Six times six is thirty-six.'

'What is it like after it hangs its horns?'

'Six times six is thirty-six.' The monk bowed.

Shi'an said, 'Do you understand?'

The monk said, 'I don't understand.'

Shi'an said, 'Haven't you heard it said? It's beyond all traces.'

Shi'an instructed the assembly, saying, 'Those who attain do not belittle, those who understand do not use carelessly, those who recognize do not lament, those who comprehend have no aversion. What falls from the sky is poverty, what springs from the earth is wealth. It's easy to be born from the gate, but difficult to go out from oneself. Moving means burying oneself a thousand fathoms deep, not moving means sprouts grow right where you are. A single word completely liberates, standing out alone in that moment. Words should not be many; too many are useless.'

Shi'an instructed the assembly, saying, 'Those who embody it, their minds are like a扇 (shàn, fan) in the twelfth month (臘月, là yuè, the last month of the lunar year, implying uselessness), their mouths are almost covered in mold. This is not forced; it's naturally so.' He also said, 'Haven't you seen the ancients say? If the place of learning is not profound, it's all vulgarity. If you can't let go of things within the boudoir, they will all become leaks. Exhaust all matters, and then you can be without fault.' If someone is clear on every head and understands everything, they are only called a 'finished person' (了事人, liǎo shì rén, someone who has completed their tasks), and will never be called noble. Know that the path of nobility is different. Haven't you heard it said? Those who enter through the gate are not the true treasure.'

---

寶。捧上不成龍。知么。

僧問。有人衣錦入來。見師后。為甚寸絲不掛。

曰。直待琉璃殿上行。撲倒也須粉碎。

師令侍者送褲與一庵主。主曰。自有娘生褲。不受。

再令送去。問。娘未生時著個甚麼。主無語。

后遷化。燒得舍利。持以似師。師曰。直饒出得八斛四斗。不如當初下取一轉語好。

僧問。山河大地從何而有。

曰。從妄想而有曰。與某甲想出一鋌金。得么。師休去。

佛日空參次。問。二龍爭珠。誰是得者。

曰。卸卻業身來與子相見。

曰。已卸業身。

曰。珠在甚處。空無語。遂投誠入室。

師示寂。主首白師。誰可繼席。

曰。堂中簡。

時簡密受師印。人無知者。以臘高為第一座。眾不曉師意。謂令揀擇。欲命第二座住持。且備禮先請簡。簡不讓。即自持道具入方丈。眾不愜。簡察其情。乃棄去。其夜。安樂樹神號泣。及旦。眾奔至麥莊悔過。哀請歸。眾聞空中連聲唱曰。和尚來也。

贊曰。

參見作家來　　出語人驚恐 　幽州江口不是生緣 　天上云居從渠賣弄 　蹈山有阇梨入路　　幾曾與和尚隔生 　是誰與彌勒安名　　不到得禪床震動 　羚羊絕氣息　　軒知獵犬難尋

【現代漢語翻譯】 現代漢語譯本： 寶。捧著也成不了龍。知道嗎？ 僧人問：『有人穿著華麗的錦衣進來，拜見師父后，為什麼一絲一縷都不留下？』 師父說：『即使在琉璃殿上行走，摔倒了也必然粉身碎骨。』 師父讓侍者送褲子給一位庵主（修行者居住的庵的負責人）。庵主說：『我自己有娘生的褲子，不需要。』 師父再次讓人送去，並問：『娘未生你之前，你穿什麼？』庵主無語。 後來庵主圓寂（遷化），火化后得到舍利（佛教聖物）。有人拿著舍利來見師父。師父說：『即使你燒出八斛四斗的舍利，也不如當初說出一句轉語（開悟的話）好。』 僧人問：『山河大地從何而來？』 師父說：『從妄想而來。』僧人說：『那麼我能否憑空想出一錠金子？』師父讓他走開。 佛日空參禪時問：『二龍爭珠，誰是得珠者？』 師父說：『卸下業報之身，我來與你相見。』 空說：『我已經卸下業報之身。』 師父說：『珠在何處？』空無語，於是誠心拜師入門。 師父示寂（圓寂）后，寺院負責人問師父：『誰可以繼承您的位置？』 師父說：『在僧堂中挑選。』 當時簡秘密地接受了師父的印可（認可）。沒有人知道這件事。因為簡的僧臘（出家年限）最高，所以是第一座（寺院中的重要職位）。眾人不明白師父的意思，以為師父是讓他們挑選，想要讓第二座來住持寺院，於是準備好禮節先去請簡。簡不推讓，就自己拿著法器進入方丈（住持的住所）。眾人不滿意。簡察覺到他們的情緒，於是離開了。當天晚上，安樂樹神哭泣。第二天早上，眾人跑到麥莊去懺悔過錯，哀求簡回來。眾人聽到空中連續發出聲音說：『和尚（住持）回來了！』 贊曰： 參見作家來，出語人驚恐。 幽州江口不是生緣，天上云居從渠賣弄。 蹈山有阇梨入路，幾曾與和尚隔生。 是誰與彌勒（未來佛）安名，不到得禪床震動。 羚羊絕氣息，軒知獵犬難尋。

【English Translation】 English version: A treasure. Holding it up won't make it a dragon. Do you know? A monk asked: 'Someone enters wearing brocade robes. After seeing the master, why doesn't a single thread remain?' The master said: 'Even walking on a crystal palace, falling down will surely shatter into pieces.' The master ordered the attendant to send pants to a hermitage master (head of a hermitage). The master said: 'I already have pants from my mother's birth, I don't need them.' He ordered them to be sent again, asking: 'What did you wear before your mother gave birth to you?' The master was speechless. Later, he passed away (died). After cremation, relics (Buddhist sacred objects) were obtained. He held them up to show the master. The master said: 'Even if you produce eight pecks and four dou of relics, it's not as good as uttering a turning phrase (enlightening words) in the beginning.' A monk asked: 'Where do mountains, rivers, and the great earth come from?' The master said: 'They come from delusion.' The monk said: 'Can I conjure up a tael of gold from my imagination?' The master told him to leave. During a meditation session, Fouri Kuu asked: 'Two dragons are fighting for a pearl. Who is the one who obtains it?' The master said: 'Shed your karmic body and I will meet you.' Kuu said: 'I have already shed my karmic body.' The master said: 'Where is the pearl?' Kuu was speechless, and then sincerely became a disciple. After the master passed away (died), the head of the monastery asked the master: 'Who can succeed your position?' The master said: 'Choose from the hall.' At that time, Jian secretly received the master's seal (approval). No one knew about this. Because Jian's monastic age (years of being a monk) was the highest, he was the first seat (an important position in the monastery). The people did not understand the master's intention, thinking that the master was letting them choose, wanting to have the second seat to be the abbot, so they prepared the etiquette to first invite Jian. Jian did not decline, and took the Dharma implements into the abbot's room (the abbot's residence). The people were not satisfied. Jian perceived their emotions, and then left. That night, the Anle tree spirit wept. The next morning, the people ran to Mai Zhuang to repent their mistakes, begging Jian to return. The people heard voices continuously in the air saying: 'The abbot is back!' Eulogy: See the author come, words startle people. Youzhou Jiangkou is not the origin of life, the clouds in the sky are sold by him. Daoshan has a novice entering the path, how could he be separated from the abbot. Who gave Maitreya (future Buddha) his name, not reaching the point where the meditation bed shakes. The antelope's breath is cut off, Xuan knows the hunting dog is hard to find.

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庵主沒機關　　爭得天神送供 　寸絲不掛　　琉璃殿上輕著腳撲倒人 　千丈埋身　　貧富門頭大開眼說出夢 　娘生褲休拈出　　下得一轉語方可持論 　妄想心難掃除　　想出一鋌金堪作何用 　口邊生醭　　臘月扇子正好撣搖 　學處不玄　　閨閤中物徒勞寶重 　卸業身與佛日相見　　龍奮迅奪明珠 　囑破院令首座住持　　鬼號啕爭漆桶

從門入者。捧上不成龍。點撿將來。也是方木逗圓孔。

同安丕禪師

師嗣云居。諱道丕。洪州人。師看經次。見僧來參。遂以袖蓋頭。僧作弔慰勢。師放下袖。提起經云。會么。僧以袖蓋頭。

師云。蒼天。蒼天。

僧問。如何是點額魚。

曰。不透波瀾。

曰。慚恥時如何。

曰。終不仰面。

曰。恁么則不變其身也。

曰。是也。青雲事作么生。

僧問。如何是和尚家風曰。金雞抱子歸霄漢。玉兔懷胎入紫微。

曰。忽遇客來。將何祗待。

曰。金果早朝猿摘去。玉花晚后鳳㗸來。

僧參次。師問。甚處來。

曰。湖南。

曰。還知同安者里風雲體道。花檻璇璣么。

曰。知。

曰。非公境界。僧便喝。

師曰。短販樵人。徒夸書劍

。

僧擬進語。師曰。劍甲未施。賊身已敗僧問。才有言詮。盡落今時。不落言詮。請師直說。

曰。木人解語非干舌。石女拋梭豈亂絲。

僧問。依經解義。三世佛冤。離經一字。即同魔說。此理如何。

曰。孤峰迥秀。不掛煙蘿。片月行空。白雲自在。

僧問。佛未出世時如何。

曰。藕絲繁大象。

曰。出世后如何。

曰。鐵鎖鎖石牛。

僧問。如何是異類中人。

曰。露地藏白牛。長空吞日月。

贊曰。

奔軼絕塵　　了無羈絆 　遍正位中來　　聖凡情已泮 　青雲有何事　　點額魚已透波瀾 　家風不要論　　金雞子豈歸霄漢 　非公境界親遭喝　　樵人短販書劍徒夸 　不落言詮直說來　　石女拋梭機絲棼亂 　綵鳳㗸花霜猿摘果　　待賓客未見真情 　孤峰迥秀片月行空　　辨佛魔元無正眼 　瞞盰答佛未出世　　截流象系藕絲頭 　依俙說異類中人　　露地牛藏芳草岸 　鴛鴦繡罷金針冷　　綿密誰知 　鸞鳳巢空玉帳寒　　森嚴難犯

捋人要是弔慰僧。衣袖蓋頭。蒼天。蒼天。賊過後張弓已晚。

同安志禪師

師諱觀志。嗣同安丕。洪州人。丕將示寂。上堂云。多子塔前宗子秀。五老峰前事若何。

【現代漢語翻譯】 現代漢語譯本 僧人正要開口說話，師父說：『劍和盔甲還沒用上，賊寇就已經被打敗了。』 僧人問：『只要一有言語表達，就全都落入當下的侷限。如果不落入言語表達，請師父直接說。』 師父說：『木頭人開口說話並非依靠舌頭，石女拋梭又怎會擾亂絲線？』 僧人問：『依照經書解釋義理，三世諸佛都要喊冤；離開經書哪怕一個字，就等同於魔的說法。這個道理是怎樣的？』 師父說：『孤立的山峰高聳挺拔，不依附於煙霧藤蔓；一輪明月執行在天空，白雲自由自在。』 僧人問：『佛未出世的時候是怎樣的？』 師父說：『藕絲能繫住大象。』 僧人問：『出世后又是怎樣的？』 師父說：『鐵鎖鎖住石牛。』 僧人問：『什麼是異類中的人？』 師父說：『在空曠的地上藏著白牛，在廣闊的天空中吞噬日月。』 讚語說： 奔跑起來超越塵埃，完全沒有束縛牽絆。 普遍從正位中而來，聖人和凡人的情感已經消散。 青雲有什麼事情呢？魚兒點了一下頭就已經穿透了波瀾。 家風如何不要去評論，金雞又怎麼會回到雲霄？ 不是親身經歷這種境界，就會被當頭棒喝，打柴的人和賣書劍的人只會徒勞地誇誇其談。 不落入言語表達，直接說出來，石女拋梭，紡織的絲線反而更加紛亂。 彩色的鳳凰銜著花朵，霜天的猿猴摘取果實，用來招待賓客，卻沒見到真情。 孤立的山峰高聳挺拔，一輪明月執行在天空，分辨佛和魔，原本就沒有正確的眼光。 隱瞞著回答佛未出世時的問題，想要用藕絲來繫住奔流的大象。 依稀地說著異類中的人，在空曠的地上，牛藏在長滿芳草的岸邊。 鴛鴦刺繡完畢，金針也冷了，綿密的心思又有誰知道？ 鸞鳳的巢穴空了，華麗的帳篷也寒冷了，森嚴的氣氛難以侵犯。 安慰死人，要像弔唁僧人一樣，用衣袖蓋住頭。蒼天啊，蒼天啊！賊寇過去之後才張弓搭箭，已經晚了。 同安志禪師 師父法名觀志（Guanzhi），是同安丕（Tongan Pi）的弟子，洪州（Hongzhou）人。同安丕（Tongan Pi）將要圓寂時，上堂說法：『多子塔（Duozi Pagoda）前，宗門子弟才華出衆；五老峰（Five Elders Peak）前，事情又將如何發展？』

【English Translation】 English version A monk was about to speak, but the Master said, 'The swords and armor have not yet been used, and the bandits have already been defeated.' The monk asked, 'As soon as there is verbal expression, it all falls into the limitations of the present moment. If it does not fall into verbal expression, please, Master, speak directly.' The Master said, 'The wooden man speaks without using his tongue; how could the stone woman's shuttle disrupt the silk threads?' The monk asked, 'To interpret the meaning according to the scriptures is to wrong the Buddhas of the three worlds; to deviate from the scriptures by even a single word is the same as demonic speech. What is the principle behind this?' The Master said, 'A solitary peak stands tall and aloof, not clinging to mist or vines; a single moon travels in the sky, and the white clouds are free and at ease.' The monk asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'Lotus root threads can bind a great elephant.' The monk asked, 'What is it like after he appeared in the world?' The Master said, 'Iron chains lock up a stone ox.' The monk asked, 'What is a person among different kinds?' The Master said, 'Hiding a white ox in the open ground, swallowing the sun and moon in the vast sky.' The eulogy says: Running beyond the dust, completely without fetters or constraints. Universally coming from the correct position, the emotions of saints and mortals have already dissipated. What is the matter with the blue clouds? The fish has already penetrated the waves with a nod. How can the family style not be commented on, how can the golden chicken return to the sky? If you have not personally experienced this realm, you will be struck with a head-on blow; woodcutters and sellers of books and swords will only boast in vain. Without falling into verbal expression, speak directly; the stone woman throws the shuttle, and the woven silk threads become even more chaotic. The colorful phoenix holds flowers, the frost monkey picks fruits, waiting to entertain guests, but not seeing true feelings. The solitary peak stands tall and aloof, a single moon travels in the sky, distinguishing between Buddha and demon, originally without correct eyes. Concealing the answer to the question of when the Buddha had not yet appeared in the world, wanting to use lotus root threads to tie up the rushing elephant. Vaguely speaking of people among different kinds, in the open ground, the ox is hidden on the bank full of fragrant grass. The mandarin duck embroidery is finished, and the golden needle is cold; who knows the dense thoughts? The nest of the luan phoenix is empty, and the magnificent tent is cold; the solemn atmosphere is difficult to violate. To comfort the dead, one must be like offering condolences to a monk, covering the head with sleeves. Heavens, heavens! It is too late to draw the bow after the bandits have passed. Chan Master Tong'an Zhi The Master's Dharma name was Guanzhi (觀志), a disciple of Tong'an Pi (同安丕), a native of Hongzhou (洪州). When Tong'an Pi (同安丕) was about to pass away, he ascended the hall and said, 'In front of the Duozi Pagoda (多子塔), the disciples of the sect are outstanding; in front of the Five Elders Peak (五老峰), how will things develop?'

---

如是三問。未有對者末後。師出曰。夜明簾外排班立。萬里歌謠道太平。

丕曰。須是者瞎漢始得。遂示寂。

僧問。二機不到。如何提唱。

師曰。遍處不逢。玄中不失。

僧問。凡有言句。盡落今時。學人上來。請師直指。

師曰。目前不現。句后不迷。

曰。向上事如何。

曰。迥然不換。標準即乖。

贊曰。

鶴夢寒松　　鶯啼幽谷 　不墮正遍　　寧分背觸 　多子塔前宗子秀　　笑先師露金槨雙趺 　夜明簾外立班齊　　沓瞎驢豎頂門三目 　遍處不逢玄中不失　　二機不到處轉見紛拏 　目前不現句后不迷　　直指本來心翻成迂曲 　寶殿無人孤月冷　　聽清彈南風阜物之琴 　宸苔封路彩雲深　　看妙琢垂棘無瑕之玉 　出梁山破家種　　蒼龍子綵鳳雛豈當的傳 　繼曹洞五位宗　　青山父白雲兒是何昭穆

迥然不換。標準即乖。向上事。海底摸金針。然妙挾正中拈出來。花簇簇錦簇簇。

梁山觀禪師

師諱緣觀。嗣同安志。朗州人。僧問。如何是和尚家風曰。益陽水急魚行澀。白鹿松高鳥洎難。

問。師唱誰家曲。宗風嗣阿誰。

曰。龍生龍子。鳳生鳳兒。

問。如何是西來意。

曰。蔥嶺不

【現代漢語翻譯】 現代漢語譯本： 像這樣問了三次，都沒有人能回答。最後，老師說：『夜明簾外排班立，萬里歌謠道太平。』

丕（人名）說：『必須是瞎漢才能領會。』於是圓寂。

有僧人問：『二機（兩種機鋒，指能與禪師應答的兩種能力）都用不上，如何提倡佛法？』

老師說：『到處都遇不到，玄妙之中也不會失去。』

有僧人問：『凡是說出來的語句，都落入當下的時空。學人前來，請老師直接指點。』

老師說：『眼前不顯現，語句之後不迷惑。』

（僧人）問：『向上之事如何？』

（老師）說：『完全不變，標準就錯了。』

讚語：

鶴夢寒松，鶯啼幽谷。 不墮正遍，寧分背觸。 多子塔前宗子秀，笑先師露金槨雙趺。 夜明簾外立班齊，沓瞎驢豎頂門三目。 遍處不逢玄中不失，二機不到處轉見紛拏。 目前不現句后不迷，直指本來心翻成迂曲。 寶殿無人孤月冷，聽清彈南風阜物之琴。 宸苔封路彩雲深，看妙琢垂棘無瑕之玉。 出梁山破家種，蒼龍子綵鳳雛豈當的傳。 繼曹洞五位宗，青山父白雲兒是何昭穆。

完全不變，標準就錯了。向上之事，如同海底撈金針。然而巧妙地從正中拈出來，花團錦簇，錦上添花。

梁山觀禪師

老師名諱緣觀（人名），師承同安志（人名），是朗州人。有僧人問：『如何是和尚的家風？』（老師）說：『益陽（地名）水流湍急魚難行，白鹿（地名）松樹高聳鳥難棲。』

（僧人）問：『老師唱的是誰家的曲調？宗風師承何人？』

（老師）說：『龍生龍子，鳳生鳳兒。』

（僧人）問：『如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』

（老師）說：『蔥嶺（地名）不……』

【English Translation】 English version: He asked in this manner three times, but no one could answer. Finally, the master said, 'Standing in ranks outside the night-illuminated curtain, ten thousand miles of songs and ballads praise peace.'

Pi (a name) said, 'It must be a blind man who can understand this.' Then he passed away.

A monk asked, 'When the two mechanisms (two kinds of sharp wit, referring to the two abilities to respond to the Zen master) are not available, how should the Dharma be promoted?'

The master said, 'Everywhere you don't encounter it, in the midst of the mysterious you don't lose it.'

A monk asked, 'All spoken words fall into the present time. A student has come, please give direct guidance.'

The master said, 'It does not appear before the eyes, it does not confuse after the words.'

(The monk) asked, 'What about the matter beyond?'

(The master) said, 'Completely unchanged, the standard is wrong.'

Eulogy:

Crane dreams of cold pines, oriole sings in secluded valleys. Not falling into correctness and pervasiveness, rather distinguishing between opposition and contact. Before the stupa of many children, the descendant is outstanding, laughing at the former master revealing the golden coffin and crossed legs. Standing in ranks outside the night-illuminated curtain, a crowd of blind donkeys erect three eyes on the top of their heads. Everywhere you don't encounter it, in the midst of the mysterious you don't lose it, where the two mechanisms are not available, you see even more confusion. It does not appear before the eyes, it does not confuse after the words, directly pointing to the original mind turns into circuitousness. The treasure hall is empty, the lonely moon is cold, listening to the clear playing of the zither of the southern wind enriching things. The imperial moss seals the road, the colorful clouds are deep, watching the wonderful carving of the flawless jade of Chui Ji. Coming from Liang Mountain, a family-breaking seed, how can the azure dragon's son and the colorful phoenix's chick be the true transmission. Continuing the five ranks of the Caodong sect, what is the order of the green mountain father and the white cloud son.

Completely unchanged, the standard is wrong. The matter beyond is like searching for a golden needle at the bottom of the sea. However, skillfully picking it out from the center of correctness, flowers clustered, brocade clustered.

Zen Master Guan of Liang Mountain

The master's name was Yuanguan (a name), a successor of Tongan Zhi (a name), from Langzhou. A monk asked, 'What is the abbot's family style?' (The master) said, 'The water of Yiyang (a place name) is rapid, the fish find it difficult to travel, the pines of Bailu (a place name) are tall, the birds find it difficult to perch.'

(The monk) asked, 'Whose tune does the master sing? Who does the sect's style succeed?'

(The master) said, 'Dragons beget dragon sons, phoenixes beget phoenix daughters.'

(The monk) asked, 'What is the meaning of the coming from the West (Zen term, referring to the purpose of Bodhidharma's arrival in China from the West)?'

(The master) said, 'The Pamir Mountains (a place name) do not...'

---

傳唐土信。胡人謾說太平歌。

問。如何是學人自己。

曰。寰中天子。塞外將軍。

曰。便恁么去時如何。

曰。朗月懸空。室中暗坐。

問。如何是衲衣下事。

曰。密。

問。如何是正法眼。

曰。南華里。

曰。為什麼在南華里曰。為汝問正法眼。

上堂。垂鉤四海。只釣獰龍。格外玄機。為尋知己。

座下有一園頭。人謂曰。何不出來問一兩轉語。

曰。我若出問。須教者老和尚下禪床立。人怪之。

一日。出問。家賊難防時如何。

曰。識得不為冤。

曰。識得后如何。

曰。貶向無生國里。

曰。莫便是他安身立命處也無。

曰。死水不藏龍。

曰。如何是活水裡龍。

曰。興波不作浪。

曰。忽遇傾湫倒岳來時如何。

師下禪床把住曰。阇梨。莫教濕卻老僧袈裟角。眾遂服之。

大陽玄蔘次。問。如何是無相道場。

師指觀音云。者個是吳道子𦘕。

玄擬進語。師急索曰。者個是有相。如何是無相底。玄乃悟旨于言下。拜起而侍。

師曰。何不道取一句。

曰。道即不辭。恐上紙筆。

師笑曰。此語上碑去在。

【現代漢語翻譯】 現代漢語譯本 傳達來自唐朝的資訊，胡人隨意吟唱太平之歌。

問：什麼是學人自身的本來面目？

答：是普天之下的天子，是邊塞之外的將軍。

問：如果就這樣領悟下去，會怎麼樣？

答：如同明亮的月亮懸掛在空中，而你卻在黑暗的房間里靜坐。

問：什麼是僧人袈裟之下的真諦？

答：秘密。

問：什麼是正法眼藏（zhèng fǎ yǎn zàng，指佛法的精髓）？

答：在南華寺（Nán Huá Sì，寺廟名）里。

問：為什麼在南華寺里？答：因為你問的是正法眼藏。

（禪師）上堂說法，說道：『垂下釣鉤於四海，只為釣起兇猛的蛟龍。運用超凡的玄妙機理，是爲了尋找真正的知己。』

座下有一位園頭（yuán tóu，負責管理菜園的僧人），有人對他說：『為什麼不出來問一兩句禪語？』

園頭說：『我如果出來提問，一定要讓那位老和尚從禪床上下來站著。』人們覺得很奇怪。

有一天，園頭出來提問：『家賊難防的時候該怎麼辦？』

禪師回答：『認識到了就不會覺得冤枉。』

園頭問：『認識到之後又該如何？』

禪師回答：『將它貶謫到無生之國（wú shēng zhī guó，指涅槃的境界）里去。』

園頭問：『莫非那就是它安身立命的地方嗎？』

禪師回答：『死水中藏不住龍。』

園頭問：『什麼是活水裡的龍？』

禪師回答：『興起波瀾卻不掀起巨浪。』

園頭問：『如果忽然遇到傾盆大雨、山嶽崩塌的時候該怎麼辦？』

禪師走下禪床抓住園頭說：『阇梨（shé lí，梵語，指弟子），不要讓雨水打濕了老僧的袈裟角。』眾人都信服了他。

大陽玄蔘（Dà yáng xuán cān，人名）有一次問道：『什麼是無相道場（wú xiàng dào chǎng，指超越一切表象的修行場所）？』

禪師指著觀音像說：『這個是吳道子（Wú Dào zǐ，唐代畫家）畫的。』

玄蔘準備進一步發問，禪師急忙追問：『這個是有相的，什麼是無相的呢？』玄蔘在禪師的言語下領悟了旨意，拜謝后侍立在一旁。

禪師說：『為什麼不說出一句（心得）？』

玄蔘說：『說出來倒是不難，恐怕會登上紙筆（被記錄下來）。』

禪師笑著說：『這句話要被刻在碑上去了。』

【English Translation】 English version Conveying news from the Tang land, the Hu people casually sing songs of peace.

Question: What is the student's own self?

Answer: The emperor within the realm, the general beyond the borders.

Question: If one continues to understand in this way, what will happen?

Answer: Like a bright moon hanging in the sky, while you sit quietly in a dark room.

Question: What is the truth beneath the monk's robe?

Answer: Secret.

Question: What is the Right Dharma Eye (zhèng fǎ yǎn zàng, the essence of Buddhism)?

Answer: In Nanhua Temple (Nán Huá Sì, name of a temple).

Question: Why in Nanhua Temple? Answer: Because you are asking about the Right Dharma Eye.

(The Zen master) ascended the platform and said: 'Casting a hook in the four seas, only to catch fierce dragons. Using extraordinary and profound mechanisms is to find true confidants.'

There was a gardener (yuán tóu, a monk in charge of the vegetable garden) in the audience. Someone said to him: 'Why don't you come out and ask a question or two?'

The gardener said: 'If I come out to ask, I must make that old monk come down from the Zen bed and stand.' People found it strange.

One day, the gardener came out and asked: 'What should be done when it is difficult to guard against the thief within the house?'

The Zen master replied: 'Recognizing it, you won't feel wronged.'

The gardener asked: 'What should be done after recognizing it?'

The Zen master replied: 'Banish it to the land of no birth (wú shēng zhī guó, referring to the state of Nirvana).'

The gardener asked: 'Could that be the place where it settles down?'

The Zen master replied: 'Still water does not hide dragons.'

The gardener asked: 'What is a dragon in living water?'

The Zen master replied: 'Stirring up waves but not creating huge waves.'

The gardener asked: 'What should be done if suddenly encountering torrential rain and the collapse of mountains?'

The Zen master stepped down from the Zen bed, grabbed the gardener, and said: 'Acharya (shé lí, Sanskrit, referring to a disciple), don't let the rain wet the corner of the old monk's robe.' Everyone was convinced.

Dayang Xuanshen (Dà yáng xuán cān, a person's name) once asked: 'What is the formless Bodhimanda (wú xiàng dào chǎng, referring to a place of practice that transcends all appearances)?'

The Zen master pointed to the Guanyin statue and said: 'This was painted by Wu Daozi (Wú Dào zǐ, a painter of the Tang Dynasty).'

Xuanshen prepared to ask further, but the Zen master hurriedly asked: 'This is with form, what is formless?' Xuanshen understood the meaning in the Zen master's words, bowed, and stood aside.

The Zen master said: 'Why don't you say a word (of understanding)?'

Xuanshen said: 'It is not difficult to say it, but I am afraid it will be recorded on paper and ink.'

The Zen master smiled and said: 'This saying will be inscribed on a stele.'

---

玄呈偈曰。

我昔初機學道迷。萬水千山覓見知。

明今辨古終難會。直說無心轉更疑。

蒙師點出秦時鏡。照見父母未生時。

如今覺了何所得。夜放鳥雞帶雪飛。

師稱洞上之宗可倚。有偈曰。

梁山一曲歌。格外人難和。

十載訪知音。未嘗逢一個。

贊曰。

益陽水急　　白鹿松高 　鶴睡清飛月魄　　魚行細擲金梭 　死水不藏龍　　貶家賊向無生國 　鄭音空亂雅　　引胡人唱太平歌 　衲衣事在密用中　　拈來多破綻 　正法眼指南華里　　用出幾誵訛 　寰中天子塞外將軍　　與學人涂糊自己 　格外玄機鉤頭絲線　　釣獰龍活葬洪波 　一語許大陽上碑　　令人噁心不少 　十載在梁山唱曲　　臨風掩耳應多 　妙盡功亡　　揮玉斧夜修月轂 　環虛機泯　　駕仙槎曉渡星河

更問亡僧遷化。紅爐焰上無絲線。豎拽橫拖。

大陽玄禪師

師諱警玄。嗣梁山。江夏張氏子。仲父為沙門。號智通。住持金陵崇孝。往依為師。聽圓覺了義。棄去。謁梁山。悟旨。

上堂云。嵯峨萬仞。鳥道難通。劍刃輕冰。憑誰踐履。宗乘妙句。語路難陳。不二法門。凈名杜口。所以達磨九年面壁。始遇知音。大陽今日也無端。珍

【現代漢語翻譯】 現代漢語譯本： 玄呈偈語說： 『我過去初學佛道時感到迷惑，跋涉萬水千山去尋求真知。 明白現在，分辨過去，最終還是難以領會。直接說無心，反而更加令人疑惑。 幸蒙老師指點，如同照見秦時的鏡子，照見了父母未出生時的本來面目。 如今覺悟了，又能得到什麼呢？不過是夜晚放走籠中的雞，帶著雪花飛舞罷了。』 師父稱讚洞山宗的宗旨可以依靠，並有偈語說： 『梁山的曲子，不同凡響，很少有人能唱和。 十年來訪求知音，卻從未遇到一個。』 讚語說： 益陽的水流湍急，白鹿山的松樹高聳。 仙鶴在清冷的月光下安睡或飛翔，魚兒遊動時細微地撥動水面，如同投擲金梭。 死水中無法藏身真龍，將家賊貶謫到無生之國。 鄭國的音樂只會擾亂雅樂，如同引導胡人唱太平之歌。 僧人的袈裟，其作用在於隱秘的應用之中，拿出來展示反而會露出許多破綻。 正法眼藏就在南華寺里，用出來卻有多少差錯。 世間的皇帝和邊塞的將軍，都在用自己的方式來迷惑學人。 玄妙的機鋒，如同釣鉤上的細絲，用來釣取兇猛的龍，將其活埋在洪波之中。 一句話就讓大陽禪師的名字刻在石碑上，令人感到厭惡。 在梁山唱曲十年，臨風掩耳的人應該很多。 妙用窮盡，功德消亡，如同揮動玉斧在夜晚修補月亮的輪轂。 環繞的虛空，機心泯滅，如同駕著仙槎在拂曉時橫渡星河。 又問及圓寂的僧人遷化之事，如同在紅爐的火焰上沒有一絲線索，只能豎拽橫拖。 大陽玄禪師（Dayang Xuan Chanshi） 禪師法名警玄（Jingxuan），是梁山（Liangshan）的嗣法弟子，江夏（Jiangxia）張氏之子。他的叔父是位沙門，法號智通（Zhitong），住持金陵（Jinling）崇孝寺（Chongxiao Temple）。禪師前往依止叔父為師，聽聞《圓覺經》（Yuanjue Sutra）的了義，之後便離開了。他去拜謁梁山（Liangshan），領悟了禪宗的宗旨。 禪師上堂說法時說：『高聳萬仞的山峰，鳥道難以通行。劍刃般輕薄的冰面，又有誰能踐踏行走？宗門的妙語，難以用言語陳述。不二法門，維摩詰（Vimalakirti）也只能杜口不言。所以達摩（Bodhidharma）九年面壁，才遇到知音。大陽（Dayang）我今天也無話可說，珍惜！』

【English Translation】 English version: Xuan presented a verse, saying: 'When I first began to study the Way, I was lost, searching for knowledge through countless rivers and mountains. Understanding the present and distinguishing the past, I still found it difficult to comprehend. Directly speaking of no-mind only increased my doubts. Fortunately, my teacher pointed out the Qin-era mirror, revealing my original face before my parents were born. Now that I am enlightened, what have I gained? Only releasing the caged chicken at night, letting it fly with the snow.' The master praised the Dongshan (Mount Dong) sect as reliable, with a verse saying: 'A Liangshan (Mount Liang) melody, extraordinary and difficult for others to harmonize with. For ten years, I have sought a kindred spirit, but have not encountered a single one.' The eulogy says: The waters of Yiyang (Yiyang) are swift, the pines of Bailu (White Deer) Mountain are tall. Cranes sleep or fly in the clear moonlight, fish swim, subtly casting golden shuttles. Still waters do not harbor dragons, banish the family thief to the land of no-birth. The music of Zheng only disrupts elegant music, like leading barbarians to sing songs of peace. The monk's robe, its function lies in secret application; bringing it out reveals many flaws. The eye of the true Dharma is in Nanhua (South China) Temple, but how many errors arise from its use? The emperor within the realm and the general beyond the borders, both obscure themselves to students. The subtle mechanism, like a silken thread on a hook, used to catch fierce dragons, burying them alive in the great waves. A single word allows Dayang's (Great Sun) name to be inscribed on a stele, causing disgust. Singing songs on Liangshan (Mount Liang) for ten years, many should cover their ears against the wind. Subtlety exhausted, merit extinguished, like wielding a jade axe to repair the moon's hub at night. The surrounding void, the scheming mind extinguished, like riding a celestial raft across the starry river at dawn. Further questioning about the deceased monk's passing, like no thread on the flames of a red furnace, only vertical pulling and horizontal dragging. Chan Master Dayang Xuan (Dayang Xuan Chanshi) The master's name was Jingxuan (Jingxuan), a Dharma heir of Liangshan (Mount Liang), son of the Zhang family of Jiangxia (Jiangxia). His uncle was a Shramana, named Zhitong (Zhitong), abbot of Chongxiao Temple (Chongxiao Temple) in Jinling (Jinling). The master went to rely on his uncle as his teacher, listening to the definitive meaning of the Yuanjue Sutra (Sutra of Perfect Enlightenment), then left. He went to visit Liangshan (Mount Liang) and realized the essence of Chan. The master, ascending the hall, said: 'Towering peaks ten thousand fathoms high, bird paths difficult to traverse. Ice as thin as a sword's edge, who can tread upon it? The subtle words of the sect, difficult to express in language. The non-dual Dharma gate, Vimalakirti (Vimalakirti) can only remain silent. Therefore, Bodhidharma (Bodhidharma) faced the wall for nine years before encountering a kindred spirit. I, Dayang (Great Sun), have nothing to say today, cherish it!'

---

重。

僧問。如何是和尚家風。

曰。滿瓶傾不出。大地沒饑人。

上堂云。撒手那邊千聖外。祖堂少室長根芽。鷺倚雪巢猶自可。更看白鳥入蘆花。

上堂。諸禪德。須明平常無生句．妙玄無私句．體明無盡句。第一句通一路。第二句無賓主。第三句兼帶去。一句道得。師子顰呻。二句道得。師子返擲。三句道得。師子踞地。縱也周遍十方。擒也一時坐斷。正恁么時。作么生通個訊息大眾證明。若通不得。來朝更獻楚王看。

時有僧出問。如何是平常無生句。

曰。白雲覆青山。青山頂不露。

如何是妙玄無私句。

曰。寶殿無人不侍立。不種梧桐免鳳來。

如何是體明無盡句。

曰。手指空時天地轉。回頭石馬出紗籠。

如何是師子顰呻。

曰。終無回顧意。爭肯落平常。

如何是師子返擲。

曰。周旋往返全歸父。繁興大用體無虧。

如何是師子踞地。

曰。迥絕去來機。古今無變異。

上堂。夜半鳥雞抱鵠卵。天明起來生老鸛。鸛毛鷹觜鷺鶿身。卻與鳥鴉為侶伴。高入煙雲。低飛柳岸。向晚歸來子細看。依俙恰似雲中雁。

僧問。如何是透法身句曰。大洋海底紅塵起。須彌頂上水橫流。

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是和尚的家風？』 答：『滿瓶的水倒不出來，大地上沒有飢餓的人。』 上堂說法時說：『撒手在那邊，超越千聖之外，祖堂少室山（Shaoshi Mountain）長出根芽。白鷺棲息在雪白的鳥巢里尚且可以，更要看那白鳥飛入蘆葦花叢中。』 上堂說法：『各位禪師，必須明白平常無生句、妙玄無私句、體明無盡句。第一句通達一切道路，第二句沒有賓主之分，第三句兼顧並帶走。一句說得對，如獅子皺眉呻吟；二句說得對，如獅子翻身投擲；三句說得對，如獅子踞地。縱然放開也周遍十方，擒拿時也能一時截斷。正在這個時候，如何溝通訊息，請各位大眾證明。如果不能通達，明天拿去給楚王看。』 當時有僧人出來問：『什麼是平常無生句？』 答：『白雲覆蓋青山，青山頂不顯露。』 『什麼是妙玄無私句？』 答：『寶殿里沒有人不在侍立，不種梧桐樹也免得鳳凰來。』 『什麼是體明無盡句？』 答：『手指指向天空時天地運轉，回頭看石馬從紗籠里出來。』 『什麼是獅子顰呻？』 答：『始終沒有回顧之意，怎肯落入平常？』 『什麼是獅子返擲？』 答：『周旋往返完全歸於父，繁興大用本體沒有虧損。』 『什麼是獅子踞地？』 答：『迥然斷絕來去之機，古今沒有變異。』 上堂說法：『半夜裡母雞抱著天鵝蛋，天亮起來生出老鸛。長著鸛的毛、鷹的嘴、鷺鷥的身子，卻與烏鴉為伴侶。高高飛入煙雲，低低飛過柳岸。傍晚歸來仔細看，依稀好像雲中的大雁。』 僧人問：『什麼是透法身句？』答：『大洋海底揚起紅塵，須彌山（Mount Sumeru）頂上水倒流。』

【English Translation】 English version: A monk asked: 'What is the family style of the Abbot?' The Abbot replied: 'A full bottle cannot be emptied, and on the great earth, there are no hungry people.' During an assembly, the Abbot said: 'Releasing the hand on that side, beyond the thousand sages, the ancestral hall of Shaoshi Mountain (Shaoshi Mountain) grows roots and sprouts. It is acceptable for egrets to perch in snowy nests, but even more so to watch white birds enter the reed flowers.' During an assembly, the Abbot said: 'All you Zen practitioners must understand the phrase of ordinary non-birth, the phrase of subtle mystery without selfishness, and the phrase of embodied clarity without end. The first phrase penetrates all paths; the second phrase has no host or guest; the third phrase encompasses and carries away. To speak one phrase correctly is like a lion frowning and groaning; to speak two phrases correctly is like a lion turning and throwing; to speak three phrases correctly is like a lion crouching on the ground. Even when released, it pervades the ten directions; when captured, it can be cut off at once. At just this moment, how do you communicate the message? Let the assembly bear witness. If you cannot penetrate it, bring it to the King of Chu tomorrow to see.' At that time, a monk came forward and asked: 'What is the phrase of ordinary non-birth?' The Abbot replied: 'White clouds cover the green mountains, and the peak of the green mountains is not revealed.' 'What is the phrase of subtle mystery without selfishness?' The Abbot replied: 'In the treasure hall, there is no one not in attendance; without planting the wutong tree, the phoenix is spared from coming.' 'What is the phrase of embodied clarity without end?' The Abbot replied: 'When the finger points to the sky, heaven and earth revolve; turning the head, the stone horse emerges from the gauze cage.' 'What is the lion frowning and groaning?' The Abbot replied: 'Ultimately, there is no intention to look back; how could one be willing to fall into ordinariness?' 'What is the lion turning and throwing?' The Abbot replied: 'Circling and returning, all goes back to the Father; the abundant arising of great function does not diminish the essence.' 'What is the lion crouching on the ground?' The Abbot replied: 'Completely severing the mechanism of coming and going, there is no change from ancient times to the present.' During an assembly, the Abbot said: 'In the middle of the night, a hen incubates a swan's egg; at daybreak, it hatches an old stork. With the feathers of a stork, the beak of a hawk, and the body of an egret, it becomes a companion to crows. Flying high into the clouds, flying low over the willow banks. Returning in the evening, look closely, and it vaguely resembles a wild goose in the clouds.' A monk asked: 'What is the phrase that penetrates the Dharmakaya?' The Abbot replied: 'Red dust rises from the bottom of the great ocean, and water flows horizontally on the summit of Mount Sumeru (Mount Sumeru).'

---

師年八十。嘆無繼其法者。作偈並皮履．布裰寄遠錄公。使求法器傳續之。曰。

楊廣山前草。憑君待價。

焞異苗蕃茂處。深密固靈根。

其尾云。得法者。潛眾十年。方可闡揚。遠拜而受。

師嘗釋曹山三種語。須明得轉位始得。

一曰作水牯牛是隨類墮。

是沙門轉身語。是異類中事。若不曉此意。即有所滯。直是要伊一念無私。即有出身之路。

二曰不受食是尊貴墮。

須知那邊了卻。來者邊行履。若不虛此位。即坐在尊貴。

三曰不斷聲色是隨處墮。

以不明聲色故。隨處墮。須向聲色里有出身之路作么生是聲色外一句。

曰。聲不自聲。色不自色。故云不斷指掌。當指何掌也。

浮山贊師真曰。黑狗爛銀蹄。白象崑崙騎。於斯二無礙。木馬火中嘶。

贊曰。

惡毒種　　寧馨兒 　漢陽渡頭奪胎而出 　智通寺里穎脫無羈 　掀翻圓覺場　　跳入言詮不及處 　打破秦時鏡　　照見父母未生時 　語路信難陳　　宗乘句和灰合土 　滿瓶傾不出　　大地人忍餓吞饑 　千聖外撒手經行　　入蘆花笑騎白馬去 　寶殿中無人侍立　　種梧桐寧免鳳凰棲 　訊息既通　　惜師子爪牙未具 　機緣不契　　致青山

【現代漢語翻譯】 現代漢語譯本：

老師（指某位禪師）八十歲時，感嘆沒有能夠繼承他佛法的人。於是寫了一首偈語，連同皮鞋、粗布僧衣一起寄給遠錄公（人名），讓他尋找可以繼承佛法的人來傳承下去。偈語說： 　　『楊廣山前的草，等待著你來估價。』 　　『焞（音tūn，意為火光）異苗生長茂盛的地方，深密地穩固著靈根。』 　　偈語的結尾說：『得到佛法的人，要潛藏在人群中十年，才可以闡揚佛法。』遠錄公拜謝後接受了這些。 　　老師曾經解釋曹山（人名）的三種語境，必須明白轉位的道理才能理解。 　　第一種是『變成水牯牛是隨類墮』。 　　這是沙門（佛教出家人的通稱）轉身的語言，是不同種類中的事情。如果不明白這個意思，就會有所滯礙。直接就是要他一念無私，才會有出路。 　　第二種是『不受食是尊貴墮』。 　　要知道在那邊了結之後，才能在這邊行走。如果不虛此位，就會坐在尊貴的位置上。 　　第三種是『不斷聲色是隨處墮』。 　　因為不明白聲色的緣故，所以隨處墮落。必須要在聲色里找到出路，怎麼做才是在聲色之外的一句話呢？ 　　（老師）說：『聲不自己發出聲音，色不自己呈現顏色。』所以說不斷指掌，應當指向哪個手掌呢？ 　　浮山（地名）讚頌老師的真像說：『黑狗長著爛銀的蹄子，白象被騎在崑崙山上。在這兩者之間沒有障礙，木馬在火中嘶鳴。』 　　讚語說： 　　『惡毒的種子，可愛的孩子。 　　在漢陽渡口奪胎而出， 　　在智通寺里聰穎脫俗，沒有束縛。 　　掀翻圓覺道場，跳入言語詮釋不及的地方， 　　打破秦時的鏡子，照見父母未出生的時候。 　　語言的道路實在難以陳述，宗乘的語句和灰土混合在一起。 　　滿瓶的水傾倒不出來，大地上的人忍受飢餓吞嚥。 　　在千聖之外撒手行走，進入蘆花中笑著騎著白馬離去。 　　寶殿中沒有人侍立，種植梧桐樹難道能免於鳳凰棲息嗎？ 　　訊息既然已經溝通，可惜獅子的爪牙還沒有具備。 　　機緣不契合，導致青山……』 English version:

When the master (referring to a certain Chan master) was eighty years old, he lamented that there was no one to inherit his Dharma. So he wrote a verse, along with leather shoes and a coarse cloth robe, and sent them to Yuanlu Gong (personal name), asking him to find someone who could inherit the Dharma to pass it on. The verse said: 'The grass in front of Yangguang Mountain, waiting for you to evaluate its price.' 'Where the bright (焞, tūn, meaning firelight) and unusual seedlings grow luxuriantly, the spiritual roots are deeply and firmly rooted.' The end of the verse said: 'The one who obtains the Dharma must hide among the people for ten years before he can expound the Dharma.' Yuanlu Gong bowed and accepted these. The master once explained the three kinds of sayings of Caoshan (personal name), and one must understand the principle of transposition to understand them. The first is 'Becoming a water buffalo is falling into a category.' This is the language of a Shramana (a general term for Buddhist monks) turning around, it is a matter within different categories. If you don't understand this meaning, you will be hindered. Directly, it is to have a selfless thought, then there will be a way out. The second is 'Not accepting food is falling into nobility.' You must know that after finishing things over there, you can walk on this side. If you don't empty this position, you will be sitting in a noble position. The third is 'Not ceasing sound and form is falling everywhere.' Because of not understanding sound and form, one falls everywhere. One must find a way out in sound and form, how to make a sentence outside of sound and form? (The master) said: 'Sound does not produce sound by itself, and form does not present color by itself.' Therefore, it is said that the fingers and palms are not cut off, which palm should be pointed to? Fushan (place name) praised the master's true image, saying: 'The black dog has rotten silver hooves, and the white elephant is ridden on Mount Kunlun. There is no obstacle between the two, and the wooden horse neighs in the fire.' The praise says: 'Poisonous seeds, lovely children. Snatching the womb and coming out at Hanyang Ferry, Intelligent and detached in Zhitong Temple, without restraint. Overturning the Perfect Enlightenment Dojo, jumping into the place where language cannot explain, Breaking the mirror of the Qin Dynasty, seeing the time when parents were not yet born. The road of language is really difficult to state, the sentences of the sect are mixed with ashes and soil. A full bottle cannot be poured out, and people on the earth endure hunger and swallow. Letting go and walking outside the thousands of sages, entering the reeds and laughing while riding a white horse away. No one stands in attendance in the treasure hall, can planting parasol trees avoid the phoenix from nesting? Since the news has been communicated, it is a pity that the lion's claws and teeth are not yet complete. The opportunity is not in harmony, leading to the green mountains...'

【English Translation】 Modern Chinese translation:

When the master (referring to a certain Chan master) was eighty years old, he lamented that there was no one to inherit his Dharma. So he wrote a verse, along with leather shoes and a coarse cloth robe, and sent them to Yuanlu Gong (personal name), asking him to find someone who could inherit the Dharma to pass it on. The verse said: 'The grass in front of Yangguang Mountain, waiting for you to evaluate its price.' 'Where the bright (焞, tūn, meaning firelight) and unusual seedlings grow luxuriantly, the spiritual roots are deeply and firmly rooted.' The end of the verse said: 'The one who obtains the Dharma must hide among the people for ten years before he can expound the Dharma.' Yuanlu Gong bowed and accepted these. The master once explained the three kinds of sayings of Caoshan (personal name), and one must understand the principle of transposition to understand them. The first is 'Becoming a water buffalo is falling into a category.' This is the language of a Shramana (a general term for Buddhist monks) turning around, it is a matter within different categories. If you don't understand this meaning, you will be hindered. Directly, it is to have a selfless thought, then there will be a way out. The second is 'Not accepting food is falling into nobility.' You must know that after finishing things over there, you can walk on this side. If you don't empty this position, you will be sitting in a noble position. The third is 'Not ceasing sound and form is falling everywhere.' Because of not understanding sound and form, one falls everywhere. One must find a way out in sound and form, how to make a sentence outside of sound and form? (The master) said: 'Sound does not produce sound by itself, and form does not present color by itself.' Therefore, it is said that the fingers and palms are not cut off, which palm should be pointed to? Fushan (place name) praised the master's true image, saying: 'The black dog has rotten silver hooves, and the white elephant is ridden on Mount Kunlun. There is no obstacle between the two, and the wooden horse neighs in the fire.' The praise says: 'Poisonous seeds, lovely children. Snatching the womb and coming out at Hanyang Ferry, Intelligent and detached in Zhitong Temple, without restraint. Overturning the Perfect Enlightenment Dojo, jumping into the place where language cannot explain, Breaking the mirror of the Qin Dynasty, seeing the time when parents were not yet born. The road of language is really difficult to state, the sentences of the sect are mixed with ashes and soil. A full bottle cannot be poured out, and people on the earth endure hunger and swallow. Letting go and walking outside the thousands of sages, entering the reeds and laughing while riding a white horse away. No one stands in attendance in the treasure hall, can planting parasol trees avoid the phoenix from nesting? Since the news has been communicated, it is a pity that the lion's claws and teeth are not yet complete. The opportunity is not in harmony, leading to the green mountains...'

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父子相違 　須彌頂上水橫流　　透法身疑團未破 　楊廣山頭苗茂盛　　供死款老淚交垂 　苦老梁山抑逼太多　　烏雞生鵠卵 　被遠錄公涂糊不少　　黑狗爛銀蹄

聲色堆頭。強說有出身之路。非央庠座主。誰受你破皮履．潑禪衣。

投子青禪師

師諱義青。嗣大陽。青社李氏子。初習百法論。嘆曰。三祇途遠。自困何益。入洛聽華嚴。義若貫珠。講至諸林菩薩偈即心自性。猛省曰。法離文字。寧可講乎。棄去。謁浮山于會聖巖。山夢得俊鷹畜之。既覺而師至。山以為吉徴。留三年。

山問曰。外道問佛。不問有言。不問無言。世尊默然。如何。師擬進語。山掩其口。於是師悟。拜起。

山曰。汝妙悟玄機耶。

曰。設有妙悟。也須吐卻。

時資侍者在旁。曰。青華嚴今日如病得汗。

師回顧曰。合取狗口。汝更忉忉。我即便嘔。

山以大陽皮履．布裰付師。代吾續洞上宗。

上堂。宗乘若舉。凡聖絕蹤。樓閣門開。別尸相見。設使捲簾悟去。豈免旁觀。春遇桃花。重增病眼。所以古人道。向上一路。千聖不傳。諸仁者。既是不傳。為甚鐵牛走過新羅國。喝曰。達者須知暗裡驚。

僧問。師唱誰家曲。宗風嗣阿誰。

曰。威音前一

箭。射過兩重山。

上堂。默沉陰界。語墮深坑。擬著則天地懸殊。棄之則千生萬劫。洪波浩渺。白浪滔天。鎮海明珠。在誰收掌。良久。卓主丈云。百雜碎。

示眾云。若論此事。如鸞鳳衝霄。不留其跡。羚羊掛角。那覓其蹤。金龍不守于寒潭。兔豈棲於蟾影。其或主賓若立。須威音世外搖頭。問答言陳。乃玄妙路旁為唱。若能如是。猶在半途。更乃凝眸。不勞相見。

師敘五位君臣曰。夫長空一色。星月何分。大地無偏。榮枯自異。是以法無異法。何迷悟而可及。心不自心。假言象而提唱。其言也。偏圓正到。兼帶葉通。其法也。不落是非。豈關萬象。幽旨既融於水月。宗源派混于金河。不墮虛凝。回途復妙師舉大陽點出秦時鏡語。頌曰。

偏中正。夜半天明羞自影。

朦朦霧色辨河分。混然不落秦時鏡。

贊曰。

岳降英靈　　天生碣斗 　習因明未透網羅　　究華嚴重增枷杻 　入浮山不祥夢　　折翅鷹何用畜為 　追洞下已墜風　　蹶蹄狗卒難醫救 　金鳳借龍巢宿　　豈知陷會聖重圍 　良馬見鞭影行　　初不待世尊良久 　即心自性　　佛亦強名 　妙悟玄機　　我即便嘔 　鐵牛走過新羅國　　向上路千聖不傳 　石女輕彎月子弓　　兩重山一箭射透 　

【現代漢語翻譯】 現代漢語譯本 箭。射過兩重山。

上堂。沉默如同身處陰暗的世界，言語則會墜入深不見底的深坑。如果想要去執著它，那麼天地之間就會產生巨大的差異；如果想要拋棄它，又會陷入千生萬劫的輪迴之中。無邊無際的洪流，洶涌澎湃的波浪，鎮海的明珠，由誰來掌握？良久。禪師拄著禪杖說，『百雜碎』。

開示大眾說，如果談論這件事，就像鸞鳳衝向天空，不留下任何痕跡；羚羊懸掛在角上，無處可尋其軌跡。金龍不會停留在寒冷的深潭，兔子又怎會棲息在月亮的陰影里？如果主與賓相對而立，那麼威音王佛（過去佛名）在世外也會搖頭。問答之言如果陳述出來，那就像在玄妙的道路旁邊唱歌。如果能夠做到這樣，也還在半路上。更要凝神注目，不用互相見面。

禪師敘述五位君臣的關係說，遼闊的天空都是一樣的顏色，星辰和月亮又有什麼區別呢？廣闊的大地沒有偏頗，繁榮和枯萎自然不同。因此，法沒有不同的法，哪裡有迷惑和覺悟可以達到呢？心不是獨立存在的心，借用言語和形象來提倡。所說的，是偏、圓、正都達到，兼帶枝葉相通。所用的法，不落入是非之中，哪裡會與萬象有關聯呢？幽深的旨意已經融合在水月之中，宗門的源頭混同于金色的河流。不墮入虛無的凝滯，迴歸的道路又恢復了玄妙。禪師舉出大陽禪師點出秦時鏡的典故，並作頌說：

偏中正，夜半天明羞於照見自己的影子。

朦朧的霧色分辨不清河流的界限，混同在一起不留下秦時的鏡子。

讚頌說：

岳降英靈，天生傑出的人才 學習因明卻未能透徹網羅，研究華嚴反而加重了枷鎖 進入浮山做了不吉祥的夢，折斷翅膀的鷹又有什麼用處可以畜養 追隨洞山已經衰落的風氣，瘸腿的狗最終難以醫治 金鳳借用龍的巢穴來住宿，哪裡知道陷入了會聖的重重包圍 良馬見到鞭子的影子就行走，最初不需要等待世尊的良久 即心自性，佛也只是勉強安上的名稱 妙悟玄機，我即便要嘔吐 鐵牛走過了新羅國，向上的道路千聖不傳 石女輕輕拉開月亮的弓，一箭射穿了兩重山

【English Translation】 English version An arrow. Shot through two layers of mountains.

Ascending the hall. Silence is like being in the dark realm, and words fall into a bottomless pit. If you try to grasp it, heaven and earth will be vastly different; if you abandon it, you will fall into endless kalpas. The boundless flood, the surging waves, the bright pearl of the sea, who holds it? After a long silence, the master struck his staff and said, 'A hundred shattered pieces.'

Instructing the assembly, he said, 'If we discuss this matter, it is like a phoenix soaring into the sky, leaving no trace; a羚羊(Lingyang, antelope) hanging its horns, with no trace to be found. The golden dragon does not dwell in the cold pool, and how could a rabbit dwell in the shadow of the moon? If the host and guest stand opposed, even 威音(Weiyin, majestic sound) Buddha (name of a past Buddha) would shake his head beyond the world. If questions and answers are presented, it is like singing beside the mysterious road. If you can do this, you are still only halfway there. Furthermore, fix your gaze, and there is no need to meet each other.'

The master described the relationship between the five ranks of ruler and minister, saying, 'The vast sky is all one color, so what difference is there between the stars and the moon? The vast earth has no bias, so prosperity and decay are naturally different. Therefore, there is no different dharma, so where is there delusion and enlightenment to be attained? The mind is not a self-existing mind, but uses words and images to advocate. What is said is that the partial, the complete, and the correct are all attained, and the branches and leaves are interconnected. The dharma used does not fall into right and wrong, so how could it be related to the myriad phenomena? The profound meaning has already merged into the water and moon, and the source of the sect is mixed into the golden river. Do not fall into empty stagnation, and the path of return restores its mystery.' The master cited the story of 大陽(Dayang, name of a Zen master) pointing out the 秦時鏡(Qinshi Mirror, mirror from the Qin dynasty), and composed a verse:

In the partial is the correct, at midnight, when the sky is bright, be ashamed to see your own reflection.

The hazy mist obscures the boundaries of the river, mingling together without leaving the mirror of the Qin dynasty.

Praising:

岳(Yue, mountain) descends with heroic spirit, heaven-born outstanding talent Studying 因明(Hetu-vidya, logic) but failing to penetrate the net, researching 華嚴(Huayan, Avatamsaka) only increases the shackles Entering 浮山(Fushan, name of a mountain) and having an ominous dream, what use is there in raising an eagle with broken wings Following the declining trend of 洞山(Dongshan, name of a Zen master), a lame dog is ultimately difficult to cure The golden phoenix borrows the dragon's nest to dwell, little knowing it is trapped in the heavy encirclement of 會聖(Huisheng, name of a place) A good horse walks at the sight of the whip, initially not waiting for 世尊(Shizun, World Honored One)'s long silence 即心自性(Jixin Zixing, directly pointing to the mind and seeing one's nature), Buddha is just a forced name Profoundly enlightened to the mysterious mechanism, I would even vomit The iron ox walked past 新羅國(Xinluo, Silla, an ancient Korean kingdom), the upward path is not transmitted by a thousand sages The stone woman lightly draws the moon's bow, an arrow pierces through two layers of mountains

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摵鎮海珠百雜碎　　語默不到處未會轉身 　添秦時鏡一重光　　明暗未分前豈容出手 　玉兔豈棲蟾影　　甚處得者訊息來 　金龍不守寒潭　　者漢別尋條路走

雖分章偏正。不墮虛凝。到轉位回功極則處。何曾知有。

芙蓉楷禪師

師嗣投子。諱道楷。沂州𡹐氏子。初參投子。問。佛祖言句如家常茶飯。離此之外。別有為人言句也無。

曰。汝道寰中天子來。還假禹湯堯舜也無。

師擬酬之。子以拂子摵師口曰。汝發意來。早有二十棒也。師即開悟。再拜便行。

子曰。且來。阇梨。師不顧。

曰。汝到不疑之地耶。師即掩耳。

一日。侍子游園。子以拄杖付師曰。理合與么。

曰。與和尚提鞋挈杖不為分外。

曰。有同行在。

曰。那一人不受教。子休去。

至晚。子謂曰。早來說話未盡曰。更請舉看。

曰。卯生日。戌生月。師即點燈來。

曰。上來下去。總不徒然。

曰。在左右。理合如此。

曰。奴兒婢子。誰家屋裡無。

曰。和尚尊年。缺他不可。

曰。與么慇勤。

曰。報恩有分。

上堂。晝入祇陀之苑。皓月當天。夜登靈鷲之山。太陽溢目。烏鴉似雪。孤雁成群

【現代漢語翻譯】 現代漢語譯本： 擊碎鎮海之珠，混合成各種碎片，在言語和沉默都無法到達的地方，還沒有學會轉身。 增添秦時的鏡子，使其重放光芒，在明暗尚未分辨之前，怎能輕易出手？ 玉兔難道棲息在蟾蜍的陰影中嗎？從哪裡能得到訊息傳來？ 金龍不守護寒冷的深潭，這個人應該另外尋找一條路走。

雖然分章有偏有正，但不落入虛無和凝滯。到達轉位回功的極致之處，又何曾知道有什麼存在？

芙蓉楷禪師

禪師是投子的法嗣，名諱道楷，是沂州鄫氏的兒子。最初參訪投子時，問道：『佛祖的言語就像家常便飯一樣，除此之外，還有特別的為人說法嗎？』

投子說：『你說寰宇中的天子到來，還需要禹、湯、堯、舜嗎？』

道楷禪師正要回答，投子用拂子擊打他的嘴說：『你剛發心來，就該打二十棒！』道楷禪師當下開悟，隨即禮拜后便要離開。

投子說：『且慢，阇梨（梵語，意為「親教師」）。』道楷禪師不回頭。

投子說：『你到達不懷疑的境地了嗎？』道楷禪師立即摀住耳朵。

一天，侍奉投子游園，投子將拄杖交給道楷禪師說：『理應如此。』

道楷禪師說：『為和尚您提鞋拿杖，不算分外之事。』

投子說：『有同行的人在。』

道楷禪師說：『那一個人不接受教誨？』投子讓他休息去。

到了晚上，投子對道楷禪師說：『早上說的話還沒有說完，請再說說看。』

道楷禪師說：『卯日生，戌月生。』投子隨即點燈過來。

投子說：『上來下去，總不是徒勞的。』

道楷禪師說：『在左右侍奉，理應如此。』

投子說：『奴僕婢女，誰家沒有呢？』

道楷禪師說：『和尚您年事已高，缺了他們可不行。』

投子說：『這麼慇勤。』

道楷禪師說：『報恩是我的本分。』

上堂說法：白天進入祇陀（Jetavana）的園林，皓月當空；夜晚登上靈鷲（Vulture Peak）之山，太陽光芒四射。烏鴉像雪一樣白，孤雁結成群。

【English Translation】 English version: Smash the Zhenhai Pearl (Pearl that calms the sea), mix it into miscellaneous fragments; where words and silence cannot reach, one has not yet learned to turn around. Add the mirror of the Qin Dynasty, making it shine again; before light and darkness are distinguished, how can one rashly make a move? Does the jade rabbit dwell in the shadow of the toad? From where can news be obtained? The golden dragon does not guard the cold pool; this person should seek another path to walk.

Although the chapters are divided into primary and secondary, they do not fall into emptiness and stagnation. Reaching the ultimate point of turning and returning to accomplishment, how could one ever know what exists?

Chan Master Furong Kai

The Master was a Dharma heir of Touzi (Head Thrown into the River). His personal name was Daokai (Path Opener), and he was a son of the Zeng family from Yizhou (Yi Prefecture). Initially, he visited Touzi and asked, 'The words of the Buddhas and Patriarchs are like daily tea and rice. Apart from this, are there any special words for guiding people?'

Touzi said, 'When you say the emperor of the universe arrives, does he still need Yu, Tang, Yao, and Shun?'

As Master Daokai was about to respond, Touzi struck his mouth with a whisk, saying, 'You've just made up your mind to come, and you deserve twenty blows!' Master Daokai immediately attained enlightenment, bowed, and prepared to leave.

Touzi said, 'Wait, Shariputra (a term of respect for a monk).' Master Daokai did not turn back.

Touzi said, 'Have you reached the state of no doubt?' Master Daokai immediately covered his ears.

One day, while attending Touzi in the garden, Touzi handed Master Daokai his staff and said, 'It should be like this.'

Master Daokai said, 'Carrying shoes and a staff for you, Master, is not beyond my duty.'

Touzi said, 'There are companions present.'

Master Daokai said, 'Which one does not accept instruction?' Touzi told him to rest.

In the evening, Touzi said to Master Daokai, 'The words we spoke this morning are not yet finished. Please speak again.'

Master Daokai said, 'Born on the day of Mao (4th Earthly Branch), born in the month of Xu (11th Earthly Branch).' Touzi immediately lit a lamp and came over.

Touzi said, 'Going up and down is never in vain.'

Master Daokai said, 'Serving on the left and right, it should be like this.'

Touzi said, 'Who doesn't have servants and maids in their house?'

Master Daokai said, 'You, Master, are old; we cannot do without them.'

Touzi said, 'So diligent.'

Master Daokai said, 'It is my duty to repay your kindness.'

Ascending the Dharma hall: During the day, entering the Jetavana (Gita Grove) garden, the bright moon is in the sky; at night, climbing Vulture Peak (Grdhrakuta Mountain), the sun overflows the eyes. Crows are like snow, solitary geese form flocks.

---

。鐵狗吠而凌霄。泥牛斗而入海。正當恁么時。十方共聚。彼我何分。古佛場中。祖師門下。大家出一隻手。接待往來知識。諸仁者。且道成得個什麼邊事。良久云。剩㘽無影樹。留與後人看。

僧間。胡家曲子。不墮五音。韻出青霄。請師吹唱。

曰。木雞啼夜半。鐵鳳叫天明。

曰。恁么則一句曲含千古韻。滿堂雲水盡知音。

曰。無舌童子能繼和。

曰。作家宗師。人天眼目。

曰。禁取兩片皮去。

大觀初。京尹李孝壽奏師道行卓冠叢林。宜有褒顯。上賜紫衣。號定照禪師。內侍持來命至。師謝恩竟。乃陳己志。出家時嘗有重誓。不為名利。專誠學道。用資九族。茍違願心。當棄身命。父母以此聽許出家。今若不守本志。竊冒寵光。則佛法下衰矣。於是修表力辭。

降旨京尹。堅令受之。師確守不回。以拒命坐罪。奉旨收付有司。有司知師忠誠。問。有疾乎。

師曰。平日有疾。今實無。

曰。言有疾。於法免罪。

師曰。已悉厚意。但妄非所安。恬然受刑而行。從之者如歸市。

抵淄州。僦屋而居。學者愈親。明年冬。來令自便。庵于芙蓉。四眾雲集。大闡洞宗。

示眾。山僧行業無取。忝主山門。豈可坐費常住。頓忘

【現代漢語翻譯】 現代漢語譯本：鐵狗叫著衝上雲霄，泥牛相鬥沉入大海。正在這個時候，十方世界的人們聚集在一起，彼此之間還有什麼分別呢？在古佛的道場中，祖師的門下，大家一起伸出手來，接待來來往往的求道者。各位，你們說這能成就什麼樣的事呢？（停頓片刻）留下一棵沒有影子的樹，給後人觀看。

有僧人問：『胡人的曲子，不落入五音之中，韻律卻出自青霄之上，請老師吹奏吟唱。』

禪師說：『木雞在半夜啼叫，鐵鳳凰在天亮時鳴叫。』

僧人說：『這樣說來，一句曲子就包含了千古的韻味，滿堂的雲水僧都成了知音。』

禪師說：『沒有舌頭的童子也能跟著唱和。』

僧人說：『真是位了不起的宗師，是人天大眾的眼目啊！』

禪師說：『把你的兩片皮（指嘴唇）閉上吧。』

大觀初年，京尹李孝壽上奏說禪師的道行在叢林中最為傑出，應該給予褒獎和顯揚。皇上賜予紫衣，並賜號『定照禪師』。內侍拿著聖旨前來，禪師謝恩完畢后，陳述了自己的志向：出家時曾經立下重誓，不為名利，專心誠意地學習佛道，用來報答九族。如果違背這個誓願，願意捨棄身命。父母也是因為這個原因才允許他出家。現在如果違背當初的誓願，竊取皇上的恩寵，那麼佛法就會因此而衰敗。於是禪師修書上表，極力推辭。

皇上下旨給京尹，一定要讓禪師接受。禪師堅決不接受，以抗旨的罪名被逮捕。有關部門知道禪師的忠誠，問道：『您有疾病嗎？』

禪師說：『平時有病，現在確實沒有。』

有關部門說：『如果說有病，按照法律可以免罪。』

禪師說：『我已經知道您的好意了，但是虛妄不是我所能接受的。』於是坦然接受刑罰而去，跟隨他的人就像趕集一樣。

到達淄州后，租房子居住，前來學習的人更加親近。第二年冬天，官府下令允許他自由行動，於是禪師在芙蓉庵居住，四方僧眾雲集，大力弘揚洞宗。

禪師對大眾開示說：『山僧我沒有什麼值得稱道的修行，只是忝為主持，怎麼能白白浪費常住的供養，忘記...

【English Translation】 English version: The iron dog barks and soars into the sky; the mud ox fights and enters the sea. Right at this moment, the ten directions gather together. What distinction is there between self and other? In the ancient Buddha's field, under the ancestral teacher's gate, everyone extends a hand to receive the visiting seekers of knowledge. Worthy ones, what kind of affair do you say this accomplishes? (After a long pause) Leaving a shadowless tree, to be seen by later generations.

A monk asked: 'The Hu (non-Chinese) people's tune does not fall into the five notes, yet its rhythm comes from the blue sky. Please, teacher, play and sing it.'

The Master said: 'The wooden rooster crows at midnight; the iron phoenix cries at dawn.'

The monk said: 'In that case, one tune contains the rhythm of a thousand ages, and the cloud-and-water monks in the hall all become kindred spirits.'

The Master said: 'The tongueless child can follow and harmonize.'

The monk said: 'A true master of the school, the eye of humans and devas!'

The Master said: 'Shut your two pieces of skin (lips).'

In the early years of the Daguan era, the magistrate of the capital, Li Xiaoshou, reported that the Master's conduct was outstanding in the sangha and deserved praise and recognition. The Emperor bestowed a purple robe and the title 'Dinzhao Chanshi (Zen Master Dinzhao)'. The eunuch brought the imperial decree. After the Master thanked the Emperor, he stated his aspirations: when he left home, he made a solemn vow not to seek fame or profit, but to wholeheartedly study the Way to benefit his nine generations of ancestors. If he violated this vow, he would give up his life. His parents allowed him to leave home for this reason. Now, if he were to violate his original vow and presumptuously accept imperial favor, the Buddha-dharma would decline. Therefore, the Master submitted a memorial strongly declining the honor.

The Emperor issued an edict to the magistrate of the capital, ordering him to ensure that the Master accepted it. The Master firmly refused and was arrested for disobeying the imperial order. The officials knew of the Master's sincerity and asked: 'Do you have any illness?'

The Master said: 'I usually have illnesses, but I truly do not now.'

The officials said: 'If you say you have an illness, you can be exempted from punishment according to the law.'

The Master said: 'I already understand your kindness, but falsehood is not something I can accept.' So he calmly accepted the punishment and left, with followers like a market gathering.

Upon arriving in Zizhou, he rented a house to live in, and the students became even closer. The following winter, the government ordered that he be allowed to do as he pleased, so the Master resided at Furong (Hibiscus) Hermitage, where monks from all directions gathered, greatly propagating the Dong (Caodong) school.

The Master addressed the assembly, saying: 'This mountain monk has no commendable practice. I have presumptuously taken charge of the monastery. How can I sit idly and waste the offerings of the permanent residents, forgetting...'

---

先聖付囑。今者輒效古人為住持體例。與諸人議定。更不下山。不赴齋。不發化主。惟將本院莊課一年所得。均作三百六十分。日取一分。更不隨人添減。可以備飯則做飯。不足則作粥。又不足則作米湯。新到相見。茶湯而已。更不煎點。惟置一茶堂。自去取用。務要省緣。專一辨道。

師放還后。有司欲為去黥。師曰。先帝遺墨。豈可去耶。帝謂此老終身倔強。

靈源贊師。有曰。嚴天大雪。始見松筠。媚草夭花。亦成造化。茍竊世榮。實孤恩者。

贊曰。

倔強老尊慈　　脊樑生鐵鑄 　寰中來　　不假堯舜禹湯 　洞下宗　　寧分偏正回互 　真到不疑田地　　快將一雙耳掩休 　才說作家宗師　　好禁兩片皮出去 　胡家曲子無音韻　　苦休言夜半木雞啼 　祖師門下絕功勛　　徒出手剩㘽無影樹 　同行不受教　　謾教伊挈杖提鞋 　來去總徒然　　誰家無奴兒婢子 　石女拋梭木人開錦　　潑箕裘的是家傳 　泥牛入海鐵狗凌霄　　爛葛藤偏能路布 　翩翩形影淄川去　　松筠操幾傲雪霜 　濟濟威儀漢節回　　芙蓉花親承雨露 　粥足飯足　　三百六十日合火話傢俬 　僧耶俗耶　　三萬六千場對床論夢事

垂垂白髮。守先帝遺墨猶新。視媚草夭花成造化茍竊世榮。汗顏

如雨。

丹霞淳禪師

師嗣芙蓉。諱子淳。劍州賈氏子。師上堂。舉。德山云。我宗無語句。亦無一法與人。德山恁么說話。只知入草求人。不覺通身泥水。子細看來。只具一隻眼。丹霞則不然。我宗有語句。金刀剪不開。深深玄妙旨。石女夜懷胎。

示眾。舉。肇法師云。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。只解指蹤話跡。且不能指示於人。丹霞今日劈開宇宙。打破形山。為諸人拈出。具眼者辨取。卓一下。還見么。鷺鶿立雪非同色。明月蘆花不似他。

上堂。寶月流輝。澄潭有影。水無蘸月之意。月無分照之心。水月兩忘。方可稱斷。所以道。昇天底事直須飏卻。十成底事直須去卻。擲地金聲不須回顧。若能如是。始解異類中行。諸人到者里還相委悉么。良久。云。當行不舉人間步。披毛戴角混泥塵上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知曉意。往來常在月明前。

僧問。牛頭未見四祖時如何。

曰。金菊乍開蜂競采。

曰。見后如何。

曰。苗枯花謝了無依。

真歇參次。師問。如何是空劫已前自己。

歇擬對。師曰。你鬧在。且去。

一日。登缽盂峰忽悟。歸侍立。師掌曰。將謂你知有。歇忻然拜

【現代漢語翻譯】 現代漢語譯本： 如雨。

丹霞淳禪師

禪師繼承了芙蓉的法脈。他的俗家姓名為子淳，是劍州賈家的兒子。禪師上堂說法時，引用德山的話說：『我宗門沒有語句，也沒有一法可以給人。』德山這樣說話，只知道在草叢中找人，不覺得自己全身都是泥水。仔細看來，只具備一隻眼。丹霞則不然，我宗門有語句，金刀也剪不開，其中蘊含深深的玄妙旨意，如同石女夜晚懷胎。

禪師向大眾開示時，引用肇法師的話說：『乾坤之內，宇宙之間，中有一寶，秘在形山。』肇法師這樣說，只懂得指點軌跡，卻不能指示給人。丹霞今日劈開宇宙，打破形山，為各位拈出。有眼力的人辨別一下。』禪師用拄杖敲擊了一下，問道：『還看見了嗎？鷺鷥站在雪中並非同一種顏色，明月下的蘆花也不像它。』

禪師上堂說法時說：『寶月流淌光輝，澄澈的潭水映出月影。水沒有想要映月的意圖，月也沒有分別照耀的心。水和月兩相忘卻，才可以稱得上斷絕。』所以說：『昇天的事情必須揚棄，十分圓滿的事情必須去除。』將擲地的金聲拋開，不必回頭顧盼。如果能夠這樣，才能理解在異類中行走。各位到這裡還互相瞭解嗎？』良久，禪師說：『當行走時不走人間的路，披著毛戴著角混跡在泥塵之中。』禪師上堂說法時說：『正午時分太陽還虧缺一半，寂靜的三更時分月亮尚未圓滿。六戶人家不曾知道曉的意義，（而我）往來常常在月亮明亮之前。

有僧人問：『牛頭禪師未見四祖道信時如何？』

禪師回答說：『金色的菊花剛剛開放，蜜蜂爭相採蜜。』

僧人問：『見四祖之後如何？』

禪師回答說：『苗枯萎，花凋謝，了無依靠。』

真歇禪師參禪時，丹霞淳禪師問：『如何是空劫（宇宙形成之前）以前的自己？』

真歇禪師想要回答，丹霞淳禪師說：『你太吵鬧了，先出去吧。』

有一天，真歇禪師登上缽盂峰忽然開悟，回來侍立在丹霞淳禪師身旁。丹霞淳禪師打了他一掌，說：『還以為你知道了。』真歇禪師欣然拜謝。

【English Translation】 English version: Like rain.

Chan Master Danxia Chun

The master inherited the Dharma lineage of Furong. His lay name was Zichun, and he was the son of the Jia family in Jianzhou. The master, when ascending the hall to preach, quoted Deshan, saying: 'In my school, there are no words or phrases, nor is there a single Dharma to give to others.' Deshan speaks in this way, only knowing to seek people in the grass, unaware that his whole body is covered in mud. Upon closer inspection, he only possesses one eye. Danxia is not like that. My school has words and phrases that cannot be cut open even with a golden knife, containing profound and subtle meanings, like a stone woman conceiving at night.

The master, when instructing the assembly, quoted Dharma Master Zhao, saying: 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing.' Dharma Master Zhao speaks in this way, only knowing how to point out traces, but unable to instruct others. Today, Danxia splits open the universe, shatters Mount Xing, and presents it to everyone. Those with eyes, discern it.' The master struck the ground with his staff and asked, 'Do you see it yet? The egret standing in the snow is not the same color, and the reed catkins under the bright moon are not like it.'

The master, when ascending the hall to preach, said: 'The precious moon flows with radiance, and the clear pool reflects its image. The water has no intention of drawing the moon, and the moon has no mind of partial illumination. When water and moon are both forgotten, then it can be called severance.' Therefore, it is said: 'The matter of ascending to heaven must be abandoned, and the matter of being fully complete must be removed.' Cast aside the golden sound that falls to the ground, and do not look back. If one can be like this, then one can understand walking among different kinds. Do you all understand each other here?' After a long silence, the master said: 'When walking, do not walk the paths of humans, wear fur and horns, and mingle in the mud and dust.' The master, when ascending the hall to preach, said: 'At noon, the sun is still half-deficient; in the silent midnight, the moon is not yet full. The six households have never known the meaning of dawn; (while I) come and go, always before the bright moon.'

A monk asked: 'What was Niu-tou (Ox-Head) Chan Master like before he met the Fourth Patriarch Daoxin?' (Daoxin: Fourth Patriarch of Chan Buddhism)

The master replied: 'The golden chrysanthemums have just bloomed, and the bees are competing to gather honey.'

The monk asked: 'What was he like after he met the Fourth Patriarch?'

The master replied: 'The seedlings wither, the flowers fade, and there is nothing to rely on.'

When Chan Master Zhenxie was practicing Chan, Chan Master Danxia Chun asked: 'What is the self before the empty kalpa (before the formation of the universe)?' (Kalpa: an aeon, usually referring to cosmic time scales)

Chan Master Zhenxie was about to answer, but Chan Master Danxia Chun said: 'You are too noisy, go out first.'

One day, Chan Master Zhenxie climbed Mount Bōyú (alms bowl peak) and suddenly attained enlightenment. He returned and stood beside Chan Master Danxia Chun. Chan Master Danxia Chun slapped him and said: 'I thought you knew.' Chan Master Zhenxie gratefully bowed.

---

之。

翌日。上堂。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。

歇直前曰。今日昇座更謾某甲不得也。

師曰。你試舉我今日昇座底看。歇良久。

師曰。將謂你瞥地。歇便出。

宏智參次。師問。如何是空劫已前自己。

智曰。井底蝦蟆吞卻月。三更不借夜明簾。

師曰。未在。更道。

智擬議。師打一拂子云。又道不借。智于言下大悟。

贊曰。

明珠生蚌腹　　野鶴在雞群 　燒木佛遺風未泯　　賦鵩鳥家譜親聞 　點發心光花蠟燭　　鄧州道地 　慘舒殺氣劍門關　　棧閣連雲 　玉女懷胎恰半更　　玄妙旨難分深淺 　鷺鶿立雪非同色　　形山寶不直分文 　水月兩忘　　昇天底固當飏下 　塵泥既混　　異類中莫惜慇勤 　兔魄未分時　　軒知道六戶不知曉意 　牛頭相見后　　可憐生百花亂落繽紛 　暗擲金梭織古洞機絲　　輕輕鳴杼 　細排玉線開曹山綿縫　　簇簇成紋 　威音王已前　　收了菩薩毫光歸一掌 　夜明簾不借　　擒覺夫子筆陣掃千軍

等閑道一句。正中妙挾。縱金刀剪破綿密處。依然不墮功勛。

真歇了禪師

師諱清了。左綿人。俗姓雍。初見丹霞。俉旨后。謁長蘆照。照一

見器之。命為侍者。逾年分座。未幾。照稱疾退閑。師命繼席。學者如歸。拈香時。照付衣與師。望拈出。及見為霞。照令左右扯去衣。師預備布伽梨于袖。遂搭。

示眾。撼拄杖云。看看。三千大千世界。一切搖動。雲門大師即得。雪峰門下即不然。卓拄杖云。三千大千世界向什麼處去。還會么。不得重梅雨。秧苗爭得青上堂。上絕峰頂。過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹。不出戶。身遍十方。未入門。常在屋裡。其或未然。趁涼搬一轉柴好。

上堂。窮微喪本。體妙失宗。一句截流。淵玄及盡。是以金針密處。不露鋒铓。玉線通時。潛舒異彩。雖然如是。猶是互動雙明。且道巧拙不到。作么生相委。良久。云。云蘿秀處青陰合。巖樹高低翠鎖深。

上堂。幻化空身即法身。遂作舞云。見么。見么。恁么見得。過橋村酒美。又作舞云。見么。見么。恁么不見。隔岸野花香。

上堂。苔封古徑。不墮虛凝。霧鎖寒林。肯彰風要。鉤針穩密。孰云漁父棲巢。恁么承當。自是平常快活。還有具透關眼底么。直饒聞早便歸去。爭似從來不出門。

上堂。轉功就位。是向去底人。玉蘊荊山貴。轉位就功。是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手亡依。石女夜

登機。密室無人掃。

上堂。久默斯要。不務速說。釋迦老子待要款曲賣弄。爭奈未出母胎時已被人覤破。且道覤破個什麼。謾雪峰不得。

贊曰。

真正左綿人　　親見丹霞老 　胸陂瑩徹量汪汪　　萬頃無痕 　心月孤圓影團團　　千江分照 　人前辨主　　把布伽梨當面換來 　鬧里翻身　　將缽盂峰一腳踢倒 　芍藥花開菩薩面　　玉欄藏古洞之春 　綠楊顰盡木人眉　　寶鏡照曹家之曉 　得重梅雨　　乘閑卓幾下杖休 　過獨木橋　　趁涼搬一轉柴好 　巖樹翠深云蘿青合　　截流句巧拙難分 　過橋酒美隔岸花香　　見法身郎當不少 　虛凝不墮泥牛吼月　　古徑任苔封 　撒手亡依石女登機　　密室無人掃 　兒星香餌好　　引龍淵赤梢鯉鱍鱍吞鉤 　些子藥頭靈　　禁南山鱉鼻蛇深深竄草

轉功就位。轉位就功。盡底掀翻。黃面老瞿曇未出母胎時。已被阿師覷破。

宏智覺禪師

師諱正覺。嗣丹霞。隰州李氏子。母夢正臺僧解環。環右臂。乃孕。及生。右臂起一環。

上堂。心不能緣。口不能議。直饒退步荷擔。切忌當頭觸諱。風月寒清古渡頭。夜船撥轉琉璃地。

上堂。黃合簾垂。誰傳家信。紫羅帳合。暗撒真珠。正恁么時。視聽有所不到。言

【現代漢語翻譯】 現代漢語譯本 登機。密室無人掃。

上堂。長久的沉默是關鍵。不要急於快速講述。釋迦老子（釋迦牟尼佛）想要委婉地賣弄，無奈還在未出母胎時就已經被人看破。且說看破了什麼？瞞不過雪峰（禪宗祖師）。

贊曰。

真是左綿（地名，今四川綿陽）人，親自見過丹霞老（丹霞禪師）。 胸懷寬廣，清澈透亮，容量浩瀚，萬頃無痕。 心如明月，孤寂而圓滿，身影團團，千江分照。 人前辨別主客，把布伽梨（袈裟）當面換來。 鬧市中翻身，將缽盂峰一腳踢倒。 芍藥花開，如菩薩面容，玉欄桿藏著古洞的春天。 綠楊柳皺盡，如木人的眉毛，寶鏡照亮曹家的清曉。 得到梅雨的滋潤，趁著空閑，拄著枴杖休息幾下。 走過獨木橋，趁著涼爽，搬一轉柴火也好。 巖石上的樹木翠綠而深邃，雲霧和藤蘿青翠而交合，截斷水流的句子巧妙而拙樸，難以分辨。 過橋的酒香醇美，隔岸的花朵芬芳，見到法身（佛的化身）郎當不少。 虛空凝結，不墮落，如泥牛吼月，古老的路徑任憑苔蘚覆蓋。 撒手放開，無所依靠，如石女登機，密室無人打掃。 兒星是香甜的魚餌，引誘龍淵的赤梢鯉魚爭先恐後地吞鉤。 些許藥頭靈驗，禁止南山的鱉鼻蛇深深地竄入草叢。

轉換功用，就於其位。轉換位置，成就功用。徹底掀翻。黃面老瞿曇（釋迦牟尼佛）未出母胎時，已被阿師（禪師）看破。

宏智覺禪師

禪師名諱正覺，是丹霞禪師的嗣法弟子，隰州李氏之子。他的母親夢見一位正臺寺的僧人解開一個環，套在她的右臂上，於是就懷孕了。等到他出生時，右臂上就有一個環形的印記。

上堂。心不能攀緣，口不能議論。即使退步承擔，也要切記不要當頭觸犯禁忌。風清月寒，在古老的渡口，夜船撥轉，如同行駛在琉璃地上。

上堂。黃色的簾子垂下，誰來傳遞家信？紫色的羅帳合攏，暗中撒下珍珠。正在這個時候，視聽也有所不能及的地方。

【English Translation】 English version Ascending the machine. The secret room is unswept.

Entering the hall. Prolonged silence is key. Do not rush to speak quickly. Shakyamuni Buddha (Shakyamuni Buddha) wants to subtly show off, but unfortunately, he was seen through before he even left the womb. And what was seen through? It cannot deceive Xuefeng (a Zen master).

Eulogy:

Truly a person from Zuomian (place name, now Mianyang, Sichuan), having personally seen Old Danxia (Zen Master Danxia). The chest is broad, clear and thorough, the capacity is vast, ten thousand acres without a trace. The heart is like a bright moon, solitary and complete, the figure is round, reflected in a thousand rivers. Distinguishing the host in front of people, exchanging the cloth kasaya (袈裟) face to face. Turning over in the bustling city, kicking down the Pot-Cover Peak with one foot. The peony blossoms, like the face of a Bodhisattva, the jade railing hides the spring of the ancient cave. The green willow frowns, like the eyebrows of a wooden man, the precious mirror illuminates the dawn of the Cao family. Receiving the nourishment of the plum rain, taking advantage of leisure, resting a few times with a staff. Crossing the single-plank bridge, taking advantage of the coolness, carrying a load of firewood is also good. The trees on the rocks are green and deep, the clouds and wisteria are green and intertwined, the sentences that cut off the flow are clever and clumsy, difficult to distinguish. The wine across the bridge is mellow and fragrant, the flowers on the opposite bank are fragrant, seeing the Dharmakaya (the embodiment of the Buddha) is not uncommon. The void congeals, does not fall, like a mud cow roaring at the moon, the ancient path allows moss to cover it. Letting go, without reliance, like a stone woman ascending the machine, the secret room is unswept. The star is a sweet bait, attracting the red-tailed carp of Longyuan to eagerly swallow the hook. A little bit of medicine is effective, forbidding the turtle-nosed snake of Nanshan to deeply burrow into the grass.

Transforming merit, taking its place. Transforming position, achieving merit. Completely overturning. The yellow-faced old Gautama (Shakyamuni Buddha) was seen through by the teacher (Zen master) before he left the womb.

Zen Master Hongzhi Zhengjue

The Zen master's name was Zhengjue, a Dharma heir of Zen Master Danxia, the son of the Li family of Xizhou. His mother dreamed of a monk from Zhengtai Temple untying a ring and putting it on her right arm, and then she became pregnant. When he was born, there was a ring-shaped mark on his right arm.

Entering the hall. The mind cannot cling, the mouth cannot discuss. Even if retreating to bear, one must remember not to offend the taboo head-on. The wind and moon are cold and clear, at the ancient ferry, the night boat turns, as if sailing on a glass floor.

Entering the hall. The yellow curtain hangs down, who will deliver the family letter? The purple silk tent is closed, secretly scattering pearls. At this very moment, there are places where sight and hearing cannot reach.

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詮有所不及。如何通個訊息去。夢迴夜色依俙曉。笑指家風爛熳春。

上堂。僧問。如何是向去底人。

曰。白雲投壑盡。青嶂倚空高。

曰。如何是卻來底人。

曰。滿頭白髮離巖谷。半夜穿云入市廛。

曰。如何是不來不去底人。

曰。石女喚回三果夢。木人坐斷六門機。乃云。句里明宗即易。宗中辨的即難。良久。云。還會么。凍雞未報家林曉。隱隱行人遇雪山。

辭世云。夢幻空花。六十七年。白鳥湮沒。秋水連天。

贊曰。

精進幢　　慈悲種 　隰州古佛　　未解放光 　五臺老僧　　何曾入夢 　紫芝眉宇黃金骨　　天上麒麟 　黃檗襟懷錦繡腸　　僧中鸞鳳 　不墮尊貴　　三世何用為國王 　若事清吟　　一詩未見追唐宋 　琉璃殿滑船輕撥　　尚帶玄微 　黃閣簾垂信不通　　猶存向奉 　二十里松濤翻霽月　　沒絃琴時發清彈 　一百尺樓影蘸清池　　不宰功全彰妙用 　風斤巧琢連城璧　　瑩徹了無痕 　爝火輕然照渚犀　　虛凝曾不動 　青嶂空高白雲投壑　　應來機瞎卻者僧眼睛 　白鳥湮沒秋水連天　　供死款笑破他人鼻孔

擘開泰華。盡容伊逗出河源。吞三世佛。雖是死蛇也要活弄。

天童玨禪師

師嗣

真歇。諱宗玨。和州人也。上堂云。劫前運步。世外橫身。妙契不可以意到。真證不可以言傳。直得虛靜斂氛。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時。作么生履踐。偏正不曾離本位。縱橫那涉語因緣。

僧問。如何是道。

曰。十字街頭休斫額。

雪竇鑒入海山。發明后乃曰。威音王已前。無師自證。威音王已后。無師自證者。即邪魔外道。

出山。聞空中語云。鄭行山肉身菩薩至長蘆見師。求印證。師肯之。

贊曰。

參軍俊逸　　開府清新 　一葦亭九成儀鳳　　新豐洞五色祥麟 　大道虛凝　　十字街頭徒勞斫額 　玄微銷鑠　　威音世外正好橫身 　真證不可以言傳　　言滿天下無口過 　妙契豈容以意到　　意窮萬有絕根塵 　暗燭靈光　　夜船載娟娟之月 　氛消虛靜　　寒巖斷片片之云 　縱橫那涉語因緣　　戽水潑鴛鴦難藏影跡 　偏正不曾離本位　　枯樁系癩馬徒死心神 　錦縫輕開　　花噴香蝶眠清曉 　機絲不動　　柳含煙鶯織芳春

有眼無筋。錯印證鄭行山肉身菩薩。致飛雪千丈伸冤苦聲撼叢林。

自得暉禪師

師嗣宏智。諱慧暉。會稽張氏子。上堂。巢知風。穴知雨。甜者甜兮苦者苦。不須計較作思量。五五從

【現代漢語翻譯】 現代漢語譯本： 真歇（Zhenxie，禪師名），法名宗玨（Zongjue），是和州人。他上堂說法時說：『在劫（kalpa，佛教時間概念，指極長的時間）之前就已經開始行動，在世俗之外展現身姿。這種精妙的契合無法通過思考來達到，真正的證悟無法通過言語來傳達。只有達到虛空寂靜，收斂一切塵囂，白雲才會向寒冷的巖石而去，斷絕塵緣；靈光才能破除黑暗，明月才會伴隨夜間的船隻而來。』正在這個時候，應該如何踐行呢？偏與正從來沒有離開過根本的位置，縱與橫又哪裡涉及語言的因緣呢？ 有僧人問：『什麼是道？』 真歇回答說：『不要在十字街頭自尋煩惱。』 雪竇鑒（Xuedou Jian，禪師名）進入海山，開悟后說：『在威音王（Weiyin Wang，過去佛名）之前，是無師自證；在威音王之後，還說無師自證的，那就是邪魔外道。』 他離開海山後，聽到空中有聲音說：『鄭行山（Zheng Xing Shan，人名）肉身菩薩（Rou Shen Pusa，指死後肉身不腐的修行者）到長蘆（Changlu，地名）去見你，請求印證。』真歇禪師認可了他。 讚頌說： 『參軍（Canjun，古代官職名）的文采俊逸，開府（Kaifu，古代官職名）的氣度清新。 一葦亭（Yi Wei Ting，亭名）的九成儀式，儀態端莊；新豐洞（Xinfeng Dong，洞名）出現了五色祥麟（Wu Se Xianglin，五彩麒麟，祥瑞的象徵）。 大道虛空而凝聚，在十字街頭徒勞地自尋煩惱。 玄妙的真理消融衰落，在威音王的世界之外正好展現身姿。 真正的證悟無法通過言語來傳達，即使說盡天下的話，也不會有任何過失。 精妙的契合豈能通過思考來達到，思考窮盡萬物，斷絕一切根塵。 黑暗中點亮靈光，夜間的船隻載著美麗的月亮。 塵囂消散，達到虛空寂靜，寒冷的巖石上斷絕片片的雲彩。 縱與橫又哪裡涉及語言的因緣呢？用水去潑鴛鴦，難以藏匿它們的軌跡。 偏與正從來沒有離開過根本的位置，用枯木樁去拴住癩馬，只是徒勞地耗費心神。 錦緞的縫隙輕輕打開，花朵噴吐香氣，蝴蝶在清晨的陽光中沉睡。 禪機像不動的絲線，柳樹含著煙霧，黃鶯編織著美好的春天。』 真歇禪師有眼無珠，錯誤地印證了鄭行山是肉身菩薩，導致飛雪千丈，發出冤屈的呼聲，震動了整個叢林。 自得暉禪師（Zide Hui，禪師名） 他是宏智禪師（Hongzhi，禪師名）的法嗣，法名慧暉（Huihui），是會稽（Kuaiji，地名）張氏的兒子。他上堂說法時說：『鳥巢知道風向，蟻穴知道下雨。甜的就是甜的，苦的就是苦的。』不需要去計較，也不需要去思量。五五從...

【English Translation】 English version: Zhenxie (Zen Master's name), whose dharma name was Zongjue, was a native of Hezhou. He said in his Dharma talk: 'Acting before the kalpa (kalpa, a Buddhist concept of time, referring to an extremely long period), displaying oneself outside the world. This subtle union cannot be reached through thought, and true realization cannot be conveyed through words. Only by achieving emptiness and tranquility, and collecting all the dust and noise, will the white clouds go to the cold rocks and cut off the dust; only then can the spiritual light break through the darkness, and the bright moon will come with the night boat.' At this very moment, how should one practice? The partial and the complete have never left the fundamental position, and where do the vertical and horizontal involve the causes and conditions of language? A monk asked: 'What is the Dao?' Zhenxie replied: 'Don't seek trouble at the crossroads.' Xuedou Jian (Zen Master's name) entered Haishan, and after enlightenment, said: 'Before Weiyin Wang (Weiyin Wang, the name of a past Buddha), there was self-realization without a teacher; after Weiyin Wang, those who still claim self-realization without a teacher are demons and heretics.' After leaving Haishan, he heard a voice in the air saying: 'Zheng Xing Shan (person's name), a living bodhisattva (Rou Shen Pusa, referring to a practitioner whose body does not decay after death), has gone to Changlu (place name) to see you, seeking your endorsement.' Zen Master Zhenxie acknowledged him. The eulogy says: 'The adjutant's (Canjun, ancient official title) writing is outstanding, and the governor's (Kaifu, ancient official title) demeanor is fresh. The Nine Accomplishments ceremony at Yi Wei Pavilion (Yi Wei Ting, pavilion name) is dignified; auspicious five-colored unicorns (Wu Se Xianglin, five-colored unicorns, a symbol of auspiciousness) appear in Xinfeng Cave (Xinfeng Dong, cave name). The Great Dao is empty and condensed, and it is futile to seek trouble at the crossroads. The subtle truth dissolves and decays, and it is good to show oneself outside the world of Weiyin Wang. True realization cannot be conveyed through words; even if all the words in the world are spoken, there will be no mistakes. How can subtle union be achieved through thought? Thought exhausts all things and cuts off all roots and dust. Light up the spiritual light in the darkness, and the night boat carries the beautiful moon. The dust and noise dissipate, achieving emptiness and tranquility, and the cold rocks cut off the scattered clouds. Where do the vertical and horizontal involve the causes and conditions of language? It is difficult to hide the traces of mandarin ducks when splashing water on them. The partial and the complete have never left the fundamental position; it is futile to tie a mangy horse to a dead tree stump. The seams of the brocade are gently opened, the flowers emit fragrance, and the butterflies sleep in the clear morning sun. The Zen machine is like an unmoving silk thread, the willow tree contains smoke, and the orioles weave a beautiful spring.' Zen Master Zhenxie was blind and mistakenly endorsed Zheng Xing Shan as a living bodhisattva, causing thousands of feet of flying snow to emit a cry of injustice, shaking the entire monastery. Zen Master Zide Hui (Zen Master's name) He was the dharma heir of Zen Master Hongzhi (Zen Master's name), his dharma name was Huihui, and he was the son of the Zhang family of Kuaiji (place name). He said in his Dharma talk: 'The nest knows the wind, and the ant hole knows the rain. What is sweet is sweet, and what is bitter is bitter.' There is no need to argue, and there is no need to think. Five five from...

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來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜德。鼕鼕打鼓祭江神。

上堂云。面板脫落絕方隅。明瞭身心一物無。妙入道寰深靜處。玉人端馭白牛車。妙明田地。達者還稀。識情不到。唯證乃知。白雲兒。靈靈自照。青山殳。卓卓常存。機分頂后光。智契劫前眼。所以道。新豐路兮峻仍。皾新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫勿速。亭堂雖有到人稀。林泉不長尋常木。諸禪德。向上一著。尊貴難明。琉璃殿上不稱尊。翡翠簾前還合伴。正與么時。針線貫通。真宗不墜。合作么生施設。滿頭白髮離嚴谷。半夜穿云入市廛。

師有六牛圖。

一曰。始聞知識示誨。即起信心。信心既萌。永為道本。故牛首上一點白。一念信為本。千生入道因。自憐迷覺性。隨處染埃塵。野草時時綠。狂花日日新。思家無計得。但覺淚沾巾二曰。信心既發。唸唸揩磨。忽示發明。心生歡喜。最初入頭。故頭全白。問訊者牛兒。知非何太遲。拋家經幾劫。逐妄許多時。唸唸歸無念。思思絕所思。入頭從此始。次第證無為。

三曰。既有發明。漸漸熏煉。智慧明靜。未能純一。將白半身。看牧幾春秋。將成露地牛。出離荒草去。向近雪山游。正念雖歸一。邪思尚混流。脫愁心

【現代漢語翻譯】 現代漢語譯本 來二十五。萬般施設到平常。這是叢林里飽參之人的話。各位是否明白？鄉野老翁不懂得堯舜的德行，只是咚咚地打鼓祭祀江神。

上堂開示說：『面板脫落，超越一切方位界限，明白身心本無一物。巧妙地進入道的深邃寧靜之處，修行者端正地駕馭著白牛車。』妙明的田地，通達的人很少。意識和情感無法到達，唯有親證才能知曉。白雲啊，靈明地自我照耀。青山啊，卓然而常存。機鋒在於頭頂之後的光芒，智慧契合于劫前的眼睛。所以說，『新豐的路啊，險峻而又陡峭，新豐的洞穴啊，清澈而又深邃。』攀登的人啊，堅定不動搖。遊玩的人啊，不要遲緩。亭臺樓閣雖然有，但到達的人稀少。林間的泉水不生長尋常的樹木。各位禪德，向上的一著，尊貴而難以言明。琉璃殿上不稱尊，翡翠簾前才可相伴。正在這個時候，針線貫通，真宗不墜。應該如何施設呢？滿頭白髮離開嚴谷，半夜穿云進入市井。

師父有六牛圖：

一曰：最初聽聞知識的教誨，就生起信心。信心既然萌發，就永遠是道的根本。所以牛頭上有一點白色，一念的信心是根本，千生進入道的因緣。可憐迷失了覺悟的本性，隨處沾染塵埃。野草時時變綠，狂花日日翻新。想要回家卻無計可施，只能感到淚水沾濕衣襟。

二曰：信心既然生髮，唸唸不斷地擦拭磨練，忽然有所發明，心中生起歡喜。這是最初的入門，所以頭是全白的。問訊者，牛兒啊，明白錯誤為何如此遲緩？拋棄家園已經多少劫，追逐虛妄已經多少時日。唸唸歸於無念，思思斷絕所思。入門從此開始，次第證得無為。

三曰：既然有所發明，漸漸地熏習磨練，智慧明亮清凈，但還未能純一。將白色的半身，看牧童度過多少春秋。將要成為露地的牛，脫離荒草而去，向靠近雪山的地方遊蕩。正念雖然歸於一，邪思仍然混雜其中。擺脫憂愁的心

【English Translation】 English version Twenty-fifth. All kinds of arrangements lead to ordinariness. This is a saying for those who have fully participated in the monastic life. Do you all understand? The old man in the countryside does not know the virtues of Yao and Shun, but beats the drum to worship the river god.

In the Dharma hall, he said: 'The skin falls off, transcending all directions and boundaries, understanding that there is nothing in the body and mind. Subtly entering the deep and quiet place of the Tao, the practitioner uprightly drives the white bullock cart.' The field of wondrous enlightenment, few are those who attain it. Consciousness and emotion cannot reach it, only personal realization can know it. White clouds, luminously self-illuminating. Green mountains, standing tall and ever-present. The sharp point lies in the light behind the crown of the head, wisdom aligns with the eye before the kalpa. Therefore, it is said, 'The road to Xinfeng, steep and precipitous, the cave of Xinfeng, clear and profound.' Those who climb, firm and unshakeable. Those who wander, do not delay. Although there are pavilions and halls, few are those who arrive. The springs in the forest do not grow ordinary trees. All you Chan practitioners, the step upward, noble and difficult to express. One does not claim尊 in the crystal palace, only in front of the emerald curtain can one be a companion. At this very moment, the needle and thread are connected, the true essence does not fall. How should one act? With a head full of white hair, leave the strict valley, and enter the marketplace through the clouds in the middle of the night.

The Master has six ox pictures:

First: Upon first hearing the teachings of knowledge, faith arises. Once faith has sprouted, it will forever be the root of the Tao. Therefore, there is a white dot on the ox's head, one thought of faith is the root, the cause for entering the Tao for thousands of lifetimes. Pitying the lost nature of enlightenment, stained with dust everywhere. Wild grass turns green from time to time, and mad flowers are renewed day by day. There is no way to return home, only to feel tears wetting the scarf.

Second: Once faith has arisen, constantly wiping and polishing, suddenly there is an invention, and joy arises in the heart. This is the initial entry, so the head is completely white. Questioner, ox, why is it so late to realize the mistake? How many kalpas have you abandoned your home, how much time have you spent chasing delusions? Thought after thought returns to no-thought, thought after thought cuts off what is thought. Entry begins from here, gradually realizing non-action.

Third: Since there has been invention, gradually cultivate and refine, wisdom is bright and pure, but not yet pure. The white half of the body, see how many autumns the herdsman has spent. About to become a cow in the open, leaving the barren grass and wandering towards the snowy mountains. Although right thought returns to one, evil thoughts are still mixed in. Get rid of the sorrowful heart

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跡盡。六處不能收。

四曰。更無妄念。唯一真心。清凈湛然。通身明白。六處不能該。優曇火里開。瞭然無系屬。明凈絕纖埃。繩索將無用。人牛安在哉。迢迢空劫外。佛祖莫能猜。

五曰。心法雙忘。人牛俱泯。永超象外。唯一空空。是名大解脫門。佛祖命脈。人牛訊息盡。古路絕知音。霧卷千巖靜。苔生三徑深。心空無所有。情盡不當今。把釣公何在。磻溪鎖綠陰。

六曰。命根斷處。絕後還蘇。隨類受身。逢場作戲。只改舊時人。不改舊時行履處。妙盡復窮通。還歸六道中。塵塵皆佛事。處處是家風。皓玉泥中異。精金火里逢。優遊無間路。隨類且漂蓬。

贊曰。

石火電光　　雷霆一默 　若耶溪沙里精金　　苧羅山棘中薝蔔 　見真歇插花裝老婦　　寧識羞慚 　被宏智嚼飯餵嬰孩　　敢言自得 　蹈翻明暗路　　眼睛頭遍地蒺藜 　刬斷離微根　　腳跟下參天荊棘 　十成尊貴　　駕香車豈輾宸苔 　一路平常　　祭江神不知舜力 　煙霽寒沙孤鷺立　　野溪頭雪正饃糊 　凍消枯木老龍吟　　竹戶外春無訊息 　道寰深靜處　　腦後光劫前眼猶是金塵 　情識未融時　　青山父白雲兒總成家賊 　正偏兼到　　十洲花寧免凋殘 　收放未全　　六牛圖有何奇特

【現代漢語翻譯】 現代漢語譯本 跡象消失，六根（眼、耳、鼻、舌、身、意）無法收攝。

四曰：不再有虛妄的念頭，只有一顆真心，清凈而澄澈，全身通透明白，六根無法涵蓋。像優曇花在火焰中綻放，瞭然無牽無掛，明凈到沒有一絲塵埃。繩索將沒有用處，人和牛又在哪裡呢？遙遠到空劫之外，佛和祖師也無法猜測。

五曰：心和法都忘卻，人和牛都泯滅，永遠超越現象之外，只剩下一片空空蕩蕩。這叫做大解脫門，是佛祖的命脈。人和牛的訊息都消失了，古老的道路上沒有知音。霧氣消散，千山萬壑都寂靜，青苔在幽深的小路上生長。心中空無所有，情感消失，不執著于現在。拿著釣竿的姜太公在哪裡呢？磻溪被綠蔭籠罩。

六曰：命根斷絕的地方，斷絕之後又復甦。隨著不同的類別接受身體，像在戲臺上表演。只是改變了舊時的人，沒有改變舊時的行為。美妙到了極點又迴歸到窮盡，最終還是回到六道輪迴中。每一粒塵埃都是佛事，每一個地方都是家風。像潔白的玉在泥土中顯得不同，像精金在火焰中遇到。悠然自得地走在沒有間斷的道路上，隨著類別而漂泊。

贊曰：

像石頭撞擊產生的火花，像閃電一樣短暫，像雷霆一樣寂靜。 就像在若耶溪的沙子里發現精金，就像在苧蘿山的荊棘中發現薝蔔花。 看見真歇禪師插花打扮成老婦人，難道還知道羞愧？ 被宏智禪師嚼碎飯餵給嬰兒，竟然敢說自己開悟了？ 踐踏翻轉光明和黑暗的道路，眼睛和頭顱遍地都是蒺藜。 剷斷細微的差別之根，腳跟下是參天的荊棘。 十分尊貴，乘坐香車難道會碾壓皇宮的青苔？ 一路平常，祭祀江神不知道虞舜的力量。 煙霧消散，寒冷的沙灘上孤零零地站著一隻白鷺，野溪邊，雪正模糊。 冰凍消融，枯木發出老龍的吟叫，竹子門外，春天沒有訊息。 在深邃寂靜的地方，腦後的光芒，劫前的眼睛，仍然是金塵。 情感和意識沒有融合的時候，青山是父親，白雲是兒子，都成了家賊。 正和偏都兼顧到，十洲的花難道能免於凋殘？ 收和放沒有完全，六牛圖有什麼奇特之處？

【English Translation】 English version Traces disappear, and the six senses (eyes, ears, nose, tongue, body, and mind) cannot be contained.

Fourth: There are no more deluded thoughts, only a true mind, pure and clear, the whole body is transparent and clear, and the six senses cannot encompass it. Like the Udumbara flower blooming in the flames, clearly without any attachments, so pure that there is not a trace of dust. Ropes will be useless, where are the person and the ox? So far beyond the eons, even the Buddhas and Patriarchs cannot guess.

Fifth: Both mind and dharma are forgotten, both person and ox are annihilated, forever transcending phenomena, leaving only emptiness. This is called the Great Liberation Gate, the lifeline of the Buddhas and Patriarchs. The news of the person and the ox has disappeared, and there are no kindred spirits on the ancient road. The mist dissipates, and the thousands of mountains and valleys are silent, and moss grows on the secluded paths. The heart is empty and without anything, emotions disappear, and do not cling to the present. Where is Jiang Taigong with his fishing rod? Panxi is shrouded in green shade.

Sixth: Where the root of life is severed, it revives after being severed. Accepting bodies according to different categories, like performing on a stage. Only the old person is changed, but the old behavior is not changed. The wonderful reaches its extreme and returns to exhaustion, and ultimately returns to the six realms of reincarnation. Every grain of dust is a Buddha-deed, and every place is a family style. Like pure white jade that stands out in the mud, like refined gold that is encountered in the flames. Leisurely walking on the uninterrupted road, drifting with the categories.

Eulogy:

Like sparks from striking stones, as brief as lightning, as silent as thunder. Like finding refined gold in the sand of the Ruoye Stream, like finding Champak flowers in the thorns of Mount Luoluo. Seeing Zen Master Zhenxie dressing up as an old woman with flowers, does he still know shame? Being fed chewed rice by Zen Master Hongzhi to an infant, how dare he say he is enlightened? Trampling and overturning the path of light and darkness, eyes and heads are covered with tribulus. Cutting off the root of subtle differences, under the heels are towering thorns. Utterly noble, would riding in a fragrant carriage trample the moss of the imperial palace? The road is ordinary, worshiping the river god does not know the power of Yu Shun. The mist dissipates, a lone egret stands on the cold beach, by the wild stream, the snow is blurred. The ice melts, the withered tree emits the roar of an old dragon, outside the bamboo door, there is no news of spring. In the deep and quiet place, the light behind the head, the eyes before the eon, are still golden dust. When emotions and consciousness have not merged, the green mountains are the father, and the white clouds are the son, all become family thieves. Both right and wrong are taken care of, can the flowers of the ten continents avoid withering? The gathering and releasing are not complete, what is so special about the Six Oxen Picture?

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長庚門下掃蕩潑生涯。信神駒有汗血之功。金雞抱司晨之德。

洞山至此十一世共十四人。

五家正宗贊卷第三 卍新續藏第 78 冊 No. 1554 五家正宗贊

五家正宗贊卷第四

雲門宗

雲門匡真禪師

師嗣雪峰。諱文偃。秀州人。俗姓張。空王寺受業。聽四分律。棄見睦州。州才見。便掩門拶折師足曰。秦時𨍏轢鉆。師大悟。州指見雪峰。

師至峰莊。見僧。問。上座上山去那。

僧曰。是。

師曰。寄一則語問堂頭和尚。不得道是別人語。

僧曰。諾。

師曰。上座到寺。見和尚上堂。眾集。便出握腕立地曰。者老漢項上鐵枷何不脫卻。其僧依師教。

峰見者僧與么道。便下座攔胸把住曰。速道。速道。僧無語。

峰拓開曰。不是汝語。

僧曰。是某語。

峰曰。侍者將繩棒來。

僧曰。不是某語。是莊上一浙中上座教某來道。

峰曰。大眾。去莊上迎取五百人善知識來師次日上山。峰一見便曰。因甚得到與么。師以手拭目趍出。峰奇之。

靈樹二十年不請首座。一日師至。即命之。不辭就職。劉王每入寺。樹不接。王欲撿其過。樹已知之。遂入寂。王至。眾言之。王曰。有

【現代漢語翻譯】 現代漢語譯本： 長庚門下掃蕩著不羈的生活。相信神駒有流汗見功的本領，金雞有報曉的品德。 洞山宗到這裡共傳了十一世，有十四人。 《五家正宗贊》卷第三 《五家正宗贊》卷第四 雲門宗 雲門匡真禪師 禪師是雪峰禪師的法嗣。名諱文偃（Wenyan），是秀州人，俗姓張。在空王寺出家，學習四分律。後來捨棄四分律去拜見睦州禪師。睦州禪師一見到他，就關上門，用腳拶折他的腳，說：『秦時的𨍏轢鉆。』禪師因此大悟。睦州禪師於是指引他去見雪峰禪師。 禪師到了雪峰禪師的莊上，見到一個僧人，問道：『上座要上山去嗎？』 僧人回答：『是的。』 禪師說：『替我帶句話問堂頭和尚，但是不要說是別人說的。』 僧人回答：『好的。』 禪師說：『上座到了寺里，見到和尚上堂，大眾聚集的時候，就走出來，握住他的手腕，站在地上說：「這個老漢脖子上的鐵枷為什麼還不脫掉？」』那個僧人按照禪師教的話去做了。 雪峰禪師見到那個僧人這樣說，便走下座位，攔胸抓住他說：『快說！快說！』僧人無話可說。 雪峰禪師放開他說：『這不是你說的話。』 僧人說：『是我的話。』 雪峰禪師說：『侍者，拿繩子和棍子來。』 僧人說：『不是我的話，是莊上一個浙中的上座教我來說的。』 雪峰禪師說：『大眾，去莊上迎接五百人的善知識來。』禪師第二天上山，雪峰禪師一見到他就說：『為什麼會到這種地步？』禪師用手擦眼睛，快步走了出去。雪峰禪師對此感到驚奇。 靈樹禪師二十年沒有請首座。有一天禪師到了，靈樹禪師就任命他為首座，禪師沒有推辭就接受了職位。劉王每次到寺里，靈樹禪師都不接見他。劉王想要找他的過失，靈樹禪師已經知道了這件事，於是就圓寂了。劉王到了寺里，眾僧把這件事告訴了他。劉王說：『有……』

【English Translation】 English version: Sweeping away a wild life under the banner of Chang Geng (Venus, symbolizing military prowess). Believing that divine steeds have the merit of sweating blood (achieving great feats), and golden roosters possess the virtue of announcing the dawn. The Dongshan (Mount Dong) lineage has been transmitted through eleven generations, totaling fourteen individuals. Eulogies on the Orthodox Lineage of the Five Houses, Volume 3 Eulogies on the Orthodox Lineage of the Five Houses, Volume 4 The Yunmen (Cloud Gate) School Zen Master Yunmen Kuangzhen (Cloud Gate Kuangzhen) The Zen Master was a Dharma heir of Zen Master Xuefeng (Snow Peak). His given name was Wenyan, and he was a native of Xiuzhou, with the surname Zhang. He received ordination at Kongwang Temple, studying the Four-Part Vinaya (Dharmaguptaka Vinaya). Later, he abandoned the Vinaya to visit Zen Master Muzhou (Mu-chou). As soon as Muzhou saw him, he closed the door and crushed the Zen Master's foot, saying, 'The Qin dynasty's 𨍏轢 drill!' The Zen Master had a great awakening because of this. Muzhou then directed him to see Zen Master Xuefeng. When the Zen Master arrived at Xuefeng's hermitage, he saw a monk and asked, 'Are you going up the mountain, venerable sir?' The monk replied, 'Yes.' The Zen Master said, 'Please convey a saying to the abbot, but don't say it's someone else's words.' The monk replied, 'Understood.' The Zen Master said, 'When you arrive at the temple and see the abbot ascending the Dharma seat, with the assembly gathered, come forward, grasp his wrist, and standing on the ground, say, "Why hasn't this old man taken off the iron yoke around his neck?"' The monk followed the Zen Master's instructions. When Xuefeng saw the monk say this, he descended from his seat, grabbed him by the chest, and said, 'Speak quickly! Speak quickly!' The monk had nothing to say. Xuefeng released him and said, 'These are not your words.' The monk said, 'They are my words.' Xuefeng said, 'Attendant, bring the rope and stick!' The monk said, 'They are not my words; it was a venerable sir from Zhejiang in the hermitage who told me to say them.' Xuefeng said, 'Everyone, go to the hermitage and welcome the good knowing advisor of five hundred people.' The next day, the Zen Master went up the mountain. As soon as Xuefeng saw him, he said, 'Why did you arrive at such a state?' The Zen Master wiped his eyes with his hand and quickly walked out. Xuefeng was amazed by this. Zen Master Lingshu (Divine Tree) did not appoint a head seat for twenty years. One day, the Zen Master arrived, and Lingshu immediately appointed him to the position. The Zen Master accepted the position without declining. Whenever King Liu entered the temple, Lingshu would not receive him. The King wanted to find fault with him, but Lingshu already knew this, so he entered Nirvana. When the King arrived at the temple, the monks told him about it. The King said, 'There is...'

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何言句。

眾曰。和尚去時封一合子。待王至自開。

王開。見一小帖云。人天眼目。堂中首座。王即命師繼席。

前世之因。劉王乃鬻香人。入寺涕唾僧堂中。樹為堂司。偶而叱之曰。如唾面上。爭之不休。師諫之而去。

師有顧鑒一字關。紅旗橫骨宗旨。臨示寂。遺表曰。困風霜於十七年間。涉南北于數千里外。

贊曰。

菰蒲生異材　　浩氣吞雲漢 　出空王寺　　無心繫四分葛藤樁 　跨睦州門　　折腳悟秦時𨍏轢鉆 　果經霜熟　　軒知靈樹明窗下安排 　金繞指柔　　更入雪嶠洪爐中烹煅 　見劉王憶僧堂唾面未乾 　友玄沙笑漁舟通身紅爛 　放洞山三頓棒　　徹底老婆心 　豎雲門一字關　　瞎卻宗師眼 　水上紅旗立未收　　暗中橫骨抽何限 　雖十七年困風霜于逆旅途間 　然數百世䇿奇勛于瘴煙城畔

僧鳳兮人龍。繄誰奏九成。攪重淵。使來儀奮飛于祖庭秋晚。

香林遠禪師

師嗣雲門。諱澄遠。漢州人。姓上官。師為侍者。將紙衣錄門語句。后歸蜀。於水晶宮接待往來茶湯。

僧問。美味醍醐為甚變成毒藥。

曰。導江紙貴。

僧問。如何是室內一碗燈。

曰。三人證龜成鱉。

僧問。如何是衲衣下

【現代漢語翻譯】 現代漢語譯本： 什麼是『句』（指重要的語句或教義）？ 大眾回答說：『和尚（指香林遠禪師）圓寂時留下一個盒子，說等劉王（指劉王）來了再打開。』 劉王打開盒子，看到一張小紙條，上面寫著：『人天眼目（指能看清世間真相的人），堂中首座（指寺院裡地位最高的僧人）。』劉王於是命令禪師繼承首座的位子。 這是前世的因緣。劉王前世是個賣香的人，曾經在寺院裡往僧堂里吐痰，寺里的管理人員（堂司）想把那人種的樹砍掉，劉王偶然斥責他說，『就像吐在臉上一樣。』雙方爭執不休，禪師勸解他們后離開了。 禪師有『顧鑒一字關』（指用一個字來考察和鑑別學人的禪關），『紅旗橫骨』（指一種禪宗的教學方法）的宗旨。臨近圓寂時，留下遺表說：『在十七年間困於風霜，在數千裡外奔波。』 讚頌說： 菰蒲（一種植物）生長出奇異的材質，浩然之氣吞吐雲漢（指天空）。 從空王寺（寺名）出來，無心去繫縛那四分律的葛藤樁（比喻繁瑣的規矩）。 跨過睦州（地名）的門檻，折斷腳才領悟到秦時的𨍏轢鉆（比喻堅硬難破的道理）。 果實經歷了霜打才成熟，軒（指窗戶）知道靈樹在明亮的窗下被安排。 金子繞指雖柔，更要放入雪嶠（地名）的洪爐中烹煉。 見到劉王，回憶起僧堂吐痰的事，唾沫還沒幹。 與玄沙（人名）為友，笑談漁舟，全身紅爛（比喻徹底覺悟）。 放下洞山（地名）的三頓棒，是徹底的老婆心（指慈悲心）。 豎起雲門（地名）的一字關，瞎了宗師的眼（比喻超越言語文字的境界）。 水上的紅旗飄揚未停，暗中的橫骨抽取了多少？ 雖然十七年間困於風霜，在逆旅途中奔波。 然而數百世都在瘴煙城畔策劃奇勛。 僧人鳳兮，人中之龍。是誰演奏了《九成》（古代樂曲）？攪動深淵，使來儀（指鳳凰）在祖庭秋晚奮力飛翔。 香林遠禪師 禪師是雲門（雲門文偃禪師）的法嗣，法名澄遠，漢州（地名）人，姓上官。禪師做侍者時，用紙衣記錄雲門禪師的語句。後來回到蜀地，在水晶宮接待來往的僧人，提供茶水。 有僧人問：『美味的醍醐（比喻佛法）為什麼會變成毒藥？』 禪師回答說：『導江（地名）的紙很貴。』 有僧人問：『什麼是室內的一碗燈？』 禪師回答說：『三人證龜成鱉（比喻以訛傳訛）。』 有僧人問：『什麼是衲衣下（指僧人的本分事）？』

【English Translation】 English version: What is 『sentence』 (referring to important statements or doctrines)? The assembly replied: 『When the monk (referring to Zen Master Xianglin Yuanchu) passed away, he left a box, saying to open it when Liu Wang (referring to Liu Wang) arrives.』 Liu Wang opened the box and saw a small note that read: 『Eyes of humans and gods (referring to someone who can see the truth of the world), the chief seat in the hall (referring to the highest-ranking monk in the monastery).』 Liu Wang then ordered the Zen master to succeed to the position of chief seat. This is a karmic cause from a previous life. Liu Wang was a incense seller in his previous life, and once spat in the monks' hall in the monastery. The monastery manager (Tangsi) wanted to cut down the tree planted by that person. Liu Wang happened to scold him, saying, 『It's like spitting on your face.』 The two sides argued endlessly, and the Zen master persuaded them and left. The Zen master has the principle of 『Gu Jian Yi Zi Guan』 (using one word to examine and identify students' Zen pass), and 『Red Flag Horizontal Bone』 (referring to a Zen teaching method). Near his passing, he left a will saying: 『I have been trapped in wind and frost for seventeen years, and traveled thousands of miles.』 A eulogy says: The cattail (a kind of plant) grows into a strange material, and its majestic spirit swallows the Milky Way (referring to the sky). Coming out of Kongwang Temple (temple name), I have no intention of tying myself to the tangled stakes of the four-part Vinaya (a metaphor for cumbersome rules). Crossing the threshold of Muzhou (place name), breaking a leg to realize the Qin Dynasty's 𨍏轢鉆 (a metaphor for hard-to-break principles). The fruit matures after experiencing frost, and Xuan (referring to the window) knows that the spiritual tree is arranged under the bright window. Gold is soft around the finger, but it must be cooked in the Hong furnace of Xuejiao (place name). Seeing Liu Wang, recalling the spitting in the monks' hall, the spittle has not yet dried. Befriending Xuansha (person's name), laughing and talking about the fishing boat, the whole body is red and rotten (a metaphor for complete enlightenment). Putting down the three blows of Dongshan (place name) is a thorough old woman's heart (referring to compassion). Erecting the one-word pass of Yunmen (place name) blinds the eyes of the masters (a metaphor for transcending the realm of words and writing). The red flag on the water is still flying, how many horizontal bones have been drawn in the dark? Although trapped in wind and frost for seventeen years, traveling on the road of adversity. However, for hundreds of generations, he has been planning strange feats on the edge of the miasma city. The monk Fengxi is a dragon among men. Who played the 'Jiucheng' (ancient music)? Stirring the deep abyss, making Laiyi (referring to the phoenix) fly hard in the late autumn of the ancestral court. Zen Master Xianglin Yuan The Zen master is the Dharma heir of Yunmen (Zen Master Yunmen Wenyan), his Dharma name is Chengyuan, a native of Hanzhou (place name), surnamed Shangguan. When the Zen master was a attendant, he recorded the words of Zen Master Yunmen on paper clothes. Later, he returned to Shu and received monks coming and going in the Crystal Palace, providing tea. A monk asked: 『Why does delicious ghee (a metaphor for the Buddha's teachings) turn into poison?』 The Zen master replied: 『The paper in Daojiang (place name) is expensive.』 A monk asked: 『What is a bowl of lamp in the room?』 The Zen master replied: 『Three people prove a turtle to become a turtle (a metaphor for spreading rumors).』 A monk asked: 『What is under the kasaya (referring to the duty of a monk)?』

---

事曰。臘月火燒山。

僧問。如何是香林一脈泉。

曰。念無間斷。

曰。飲者如何。

曰。隨方斗秤。

師謂眾曰。老僧四十年方打成一片。

將示寂。辭知府宋公珰曰。老僧行腳去通判曰。者僧風狂。八十歲行腳去那裡。

宋曰。大善知識去住自由。

遠錄公探雲門宗入蜀。見師人面山。

贊曰。

頂峭五峰　　眼生三角 　韶石像龍群里　　奪得犀牛 　岷峨山水窟中　　奮飛鸑鷟 　紙衣錄他人語句　　認魚目作明珠 　沙瓶煮待客湯茶　　翻醍醐成毒藥 　水晶宮冷香浮篆　　倚圓蒲宴霽月光風 　人面山高翠列屏　　尾瘦筇訪青猿野鶴 　證龜成鱉　　室內燈減卻光明 　臘火燒山　　衣下事恐難提掇 　四十年打成一片　　明皎皎暗昏昏 　八十歲行腳諸方　　峭巍巍活潑潑 　探鑒咦宗旨　　引遠錄公走得腳皮穿 　起落賴門風　　聽祚智門吃些辛苦著

香林一脈泉。間斷多時。若要隨方。斗秤上自宜斟酌。

洞山初禪師

師嗣雲門。諱守初。鳳翔傅氏子。初參雲門。門曰。近離甚處。

曰。查渡。

曰。夏在甚處。

曰。湖南報慈。

曰。幾時離彼曰。八月二十五。

曰。放汝三

【現代漢語翻譯】 現代漢語譯本 事件：臘月里發生山火。

有僧人問道：『什麼是香林（Xianglin）一脈的泉水？』

香林回答說：『念頭沒有間斷。』

僧人問：『飲用泉水的人怎麼樣？』

香林回答說：『根據不同的地方，用斗和秤來衡量。』

香林對眾人說：『老衲我用了四十年才打成一片。』

香林將要示寂（圓寂）時，向知府宋公珰（Song Gongdang）告別說：『老衲我要去行腳了。』通判說：『這個和尚瘋了嗎？八十歲了還要去行腳，去哪裡？』

宋公說：『大善知識來去自由。』

遠錄公（Yuanlugong）爲了探究雲門宗（Yunmen Sect）的宗旨而入蜀，在人面山（Renmian Mountain）拜見了香林。

讚語：

山頂陡峭，有五個峰巒，眼睛長成三角形。 在韶石（Shaoshi）如同龍群的地方，奪得了犀牛。 在岷山（Min Mountain）峨眉山（Emei Mountain）的山水洞穴中，奮力飛翔著鸑鷟（一種水鳥）。 用紙衣記錄他人的語句，把魚眼睛當成明珠。 用沙瓶煮茶招待客人，反而把醍醐（比喻佛法）變成了毒藥。 水晶宮（Shuijing Palace）寒冷，香氣飄浮，篆文繚繞，靠著圓形蒲團，在雨後初晴的月光風中設宴。 人面山高聳，翠綠如屏，拄著細瘦的竹杖，拜訪青猿野鶴。 證明烏龜變成了鱉，室內燈光減弱。 臘月里山火燃燒，衣下的事情恐怕難以提起。 四十年打成一片，明明亮亮又昏昏暗暗。 八十歲還要到各處行腳，多麼高峻挺拔又多麼活潑自在。 探究雲門宗的宗旨，引得遠錄公走得腳皮都穿了。 起落都依賴於雲門宗的風範，聽著祚智門（Zuozhi Gate）吃些辛苦。

香林一脈的泉水，間斷了很久。如果要隨方應機，在斗秤上自然要仔細斟酌。

洞山初禪師（Dongshan Chu Chan Shi）

洞山初禪師是雲門宗的傳人，法諱守初（Shouchu），是鳳翔（Fengxiang）傅氏的兒子。最初參訪雲門，雲門問道：『你最近從哪裡來？』

洞山回答說：『查渡（Chadu）。』

雲門問：『夏天在哪裡度過？』

洞山回答說：『湖南報慈（Hunan Bao』en Temple）。』

雲門問：『什麼時候離開那裡的？』洞山回答說：『八月二十五。』

雲門說：『放你三』

【English Translation】 English version Event: A mountain fire in the twelfth lunar month.

A monk asked: 'What is the spring of the Xianglin lineage?' (Xianglin: a Buddhist monk's name)

Xianglin replied: 'Thoughts without interruption.'

The monk asked: 'What about those who drink from the spring?'

Xianglin replied: 'According to the different places, measure with bushels and scales.'

Xianglin said to the assembly: 'This old monk spent forty years to forge into one piece.'

When Xianglin was about to enter parinirvana (die), he bid farewell to the prefect Song Gongdang, saying: 'This old monk is going on a pilgrimage.' The vice-prefect said: 'Is this monk crazy? At eighty years old, he still wants to go on a pilgrimage, where is he going?'

Song Gong said: 'A great virtuous teacher is free to come and go.'

Yuanlugong entered Sichuan to explore the principles of the Yunmen Sect, and met Xianglin at Renmian Mountain (Human Face Mountain).

Eulogy:

The mountain top is steep, with five peaks, and the eyes are triangular. In Shaoshi, a place like a group of dragons, he seized the rhinoceros. In the mountain and water caves of Min Mountain and Emei Mountain, a mandarin duck (a type of water bird) soars. Recording other people's words with paper clothes, mistaking fish eyes for pearls. Brewing tea for guests with sand bottles, turning nectar (a metaphor for Buddhist teachings) into poison. The Crystal Palace is cold, fragrance floats, seal characters swirl, leaning on a round cattail cushion, feasting in the moonlight and breeze after the rain. Renmian Mountain is towering, green like a screen, visiting blue monkeys and wild cranes with a thin bamboo staff. Proving a turtle to be a turtle, the light in the room diminishes. The mountain fire burns in the twelfth lunar month, the matter under the clothes is difficult to bring up. Forty years of forging into one piece, sometimes bright, sometimes dim. At eighty years old, he still goes on pilgrimage everywhere, how towering and lively. Exploring the principles of the Yunmen Sect, causing Yuanlugong to walk until the skin of his feet is worn through. Rising and falling depends on the style of the Yunmen Sect, listening to Zuozhi Gate enduring some hardship.

The spring of the Xianglin lineage has been interrupted for a long time. If you want to adapt to the circumstances, you should carefully consider it on the bushel and scale.

Chan Master Dongshan Chu (Dongshan Chu Chan Shi)

Chan Master Dongshan Chu was a successor of the Yunmen Sect, his Dharma name was Shouchu, and he was the son of the Fu family of Fengxiang. He first visited Yunmen, who asked: 'Where did you come from recently?'

Dongshan replied: 'Chadu.'

Yunmen asked: 'Where did you spend the summer?'

Dongshan replied: 'Bao'en Temple in Hunan.' (Hunan Bao'en Temple)

Yunmen asked: 'When did you leave there?' Dongshan replied: 'August 25th.'

Yunmen said: 'Release you three'

---

頓棒。

次日。師上問訊曰。昨蒙和尚放三頓棒。不知過在甚麼處。

曰。飯袋子。江西．湖南便恁么去。

師大悟。遂曰。他後向無人煙處卓個庵子。不畜一粒米。不種一莖菜。接待十方往來。盡與他抽釘拔楔。拈卻炙脂帽。脫卻鶻臭衫。教伊灑灑地作個無事衲僧去。豈不快哉。

門云。你身如椰子大。開得許大口。

示眾云。言無展事。語不投機。承言者喪。滯句者迷。還得么。你衲僧分上。到者里須具擇法眼始得。只如洞山恁么道。也有一場過。且道過在什麼處僧問。文殊．普賢來參時如何。

曰。趁向水牯牛欄里著曰。和尚入地獄如箭射。

曰。全憑子力。

問。師登師子座。請師唱道情。

曰。晴干開水道。無事設曹司。

曰。恁么則謝師指示。

曰。賣鞋老婆腳。䟐趚。

問。離卻心機意識。請師一句。

曰。道士著黃甕里坐。

問。大眾云臻。請師撮其樞要。略舉大綱。

曰。水上浮漚呈五色。海底蝦蟆叫月明。

問。蓮花未出水時如何。

曰。楚山頭倒卓。

曰。出水后如何。

曰。漢水正東流。

問。如何是佛。

曰。麻三斤。

問僧。甚處來。

【現代漢語翻譯】 現代漢語譯本 頓棒。

第二天，禪師上前問訊說：『昨天蒙和尚打了三頓棒，不知道我錯在什麼地方？』

和尚說：『飯桶！江西、湖南就那麼去了。』

禪師大悟，於是說：『以後我要在無人煙的地方搭個庵子，不存一粒米，不種一棵菜，接待十方來往的人，全都為他們抽釘拔楔（比喻解除束縛），摘掉他們油膩的帽子，脫掉他們發臭的衣服，教他們灑脫地做個無事的雲遊僧，豈不快哉！』

門人說：『你身子像椰子那麼大，卻張這麼大的口。』

禪師向大眾開示說：『言語沒有實際內容，話語不投合時機，執著言語的人會喪失真意，停留在語句上的人會迷惑。明白了嗎？你們這些雲遊僧，到這裡必須具備選擇佛法的眼力才行。就像洞山（Dongshan）那樣說，也有一場過失。且說他的過失在哪裡？』有僧人問：『文殊（Manjusri）、普賢（Samantabhadra）來參拜時，該如何接待？』

禪師說：『趕到水牛欄里去。』僧人說：『和尚入地獄像箭一樣快。』

禪師說：『全憑你的力量。』

有僧人問：『禪師登上獅子座，請禪師唱首道情。』

禪師說：『晴天開水渠，無事設官府。』

僧人說：『既然這樣，就感謝禪師的指示。』

禪師說：『賣鞋老太婆的腳，忙忙碌碌。』

有僧人問：『離開心機意識，請禪師說一句。』

禪師說：『道士坐在黃甕里。』

有僧人問：『大眾雲集，請禪師抓住其中的關鍵，簡略地舉出大綱。』

禪師說：『水上的浮沫呈現五色，海底的蛤蟆叫著月亮。』

有僧人問：『蓮花未出水時如何？』

禪師說：『楚山頭倒立著。』

僧人說：『出水后如何？』

禪師說：『漢水正向東流。』

有僧人問：『什麼是佛？』

禪師說：『麻三斤。』

禪師問僧人：『從哪裡來？』

【English Translation】 English version A Blow with a Stick.

The next day, the Master approached and inquired, 'Yesterday, I received three blows from the stick from you, venerable teacher. I do not know where my fault lies.'

The teacher said, 'Rice bag! Just like that, you go to Jiangxi and Hunan.'

The Master had a great awakening. Thereupon he said, 'In the future, I will build a hermitage in a place where there are no people, not storing a single grain of rice, not planting a single vegetable. I will receive those who come from the ten directions, and completely remove their nails and pull out their wedges (metaphor for removing fetters). I will take off their greasy hats and remove their smelly robes, teaching them to be free and easy, doing nothing, wandering monks. Wouldn't that be delightful!'

A disciple said, 'Your body is as big as a coconut, yet you open such a big mouth.'

The Master addressed the assembly, saying, 'Words without substance, speech that doesn't fit the occasion. Those who cling to words will lose the meaning; those who dwell on phrases will be deluded. Do you understand? You wandering monks, when you come here, you must have the eye to discern the Dharma. Even if Dongshan (name of a Zen master) speaks like that, there is still a fault. Tell me, where is the fault?' A monk asked, 'When Manjusri (Manjusri, Bodhisattva of Wisdom) and Samantabhadra (Samantabhadra, Bodhisattva of Universal Virtue) come to visit, how should they be received?'

The teacher said, 'Chase them into the water buffalo pen.' The monk said, 'Venerable teacher, you enter hell as quickly as an arrow.'

The teacher said, 'Entirely relying on your strength.'

A monk asked, 'The Master ascends the lion's seat; please, Master, sing a Daoist song.'

The teacher said, 'Opening waterways in clear weather, establishing government offices when there is nothing to do.'

The monk said, 'In that case, I thank the Master for the instruction.'

The teacher said, 'The feet of the old woman who sells shoes are always busy.'

A monk asked, 'Apart from mental calculation and consciousness, please, Master, say a word.'

The teacher said, 'A Daoist sits inside a yellow jar.'

A monk asked, 'The assembly has gathered; please, Master, grasp the key points and briefly state the main principles.'

The teacher said, 'Foam floating on the water presents five colors; a toad at the bottom of the sea croaks at the moon.'

A monk asked, 'What is it like when the lotus flower has not yet emerged from the water?'

The teacher said, 'The head of Mount Chu is upside down.'

The monk said, 'What is it like after it emerges from the water?'

The teacher said, 'The Han River flows directly east.'

A monk asked, 'What is Buddha?'

The teacher said, 'Three pounds of flax.'

The teacher asked a monk, 'Where do you come from?'

---

曰。汝州。

曰。此去多少。

曰。七百里。

曰。蹈破幾緉草鞋。

曰。三緉。

曰。甚處得錢買。

曰。打笠子。

曰。參堂去。僧應喏。

贊曰。

間世賢　　真法器 　離報慈未出常情　　見雲門方始瞥地 　鳳生萬壑　　虎豹子氣已食牛 　電掣傾城　　龍馬駒足應展驥 　視渾身如椰子　　能有幾長 　開大口似紡車　　略無少愧 　于先師會中問有何過　　合吃幾藤條 　向無人煙處接待往來　　不畜一粒米 　酒妝公子面　　把黃頭碧眼倒卓屎坑頭 　花插美人頭　　將文殊普賢趁向牛欄里 　賣鞋老婆腳䟐趚　　唱道情蠻子打鄉談 　著甕道士坐嵬堆　　雜意識波斯入鬧市 　大海浮漚蝦蟆叫月　　錯稱提韶石綱宗 　楚山倒卓漢水東流　　謾涂糊蓮花出水 　問僧此去路多少　　蹈破幾緉草鞋 　答佛亂撮麻三斤　　渾沒星兒臭氣

言無展事。語不投機。說道理即不無。望少室門風白雲萬里。

智門祚禪師

師嗣香林。諱光祚。隨州人。上堂云。山僧記得在母胎時有一則語。今日舉似大眾。諸人不得作道理商量。還有人商量得么。

僧問。金剛眼中著得個甚麼。

曰。一把沙。

曰。為甚麼如

【現代漢語翻譯】 現代漢語譯本 問：汝州（地名）。 問：從這裡到汝州有多遠？ 答：七百里。 問：要穿破幾雙草鞋？ 答：三雙。 問：在哪裡弄錢買鞋？ 答：編斗笠。 問：去參禪吧。僧人應答：是。 贊曰： 曠世奇才，真是佛法之器。 未脫離報慈寺，還未超出常情，一見到雲門宗（佛教宗派名），才開始略有所悟。 如鳳凰生於萬壑之中，虎豹之子，其氣概已足以吞牛。 如閃電般傾倒全城，龍駒之足，應能展現千里之志。 視渾身如椰子般空空蕩蕩，能有多長進？ 張開大口如紡車一般，略無少許慚愧。 在先師的集會上問有什麼過錯，該打多少藤條？ 在無人煙的地方接待來往之人，不存一粒米。 用酒來打扮公子的面容，把黃頭碧眼的胡人倒栽在糞坑裡。 用鮮花來裝飾美人的頭，將文殊菩薩（Manjusri）和普賢菩薩（Samantabhadra）趕到牛欄里。 賣鞋老婦的腳步匆忙，唱道情的蠻子說著鄉音。 戴著甕的道士坐在高高的土堆上，各種意識的波斯人涌入鬧市。 大海中的浮漚，蛤蟆對著月亮叫，錯誤地稱提韶為石綱宗。 楚山倒立，漢水東流，胡亂塗抹，蓮花從水中冒出。 問僧人此去路途多遠，要穿破幾雙草鞋？ 回答說佛是亂麻三斤，渾身沒有一點好氣味。 言語沒有實際內容，話語不投機。說道理並非沒有，但望向少室山（Shaoshi Mountain）的門風，卻是白雲萬里，遙不可及。 智門祚禪師（Zhimen Zuo Chan Shi） 禪師是香林（Xianglin）的法嗣，名諱光祚（Guangzuo），隨州人。上堂說法時說：『山僧記得還在母胎時有一句話，今天說給大家聽。你們不要用道理來思量。有人能思量得透嗎？』 有僧人問：『在金剛（Vajra）的眼中能放得下什麼？』 答：『一把沙。』 問：『為什麼這樣說？』

【English Translation】 English version Asked: Ruzhou (place name). Asked: How far is it from here to Ruzhou? Answered: Seven hundred li. Asked: How many pairs of straw sandals will be worn out? Answered: Three pairs. Asked: Where do you get the money to buy shoes? Answered: By weaving bamboo hats. Asked: Let's go to the meditation hall. The monk responded: Yes. Eulogy: A rare talent in the world, a true vessel of Dharma. Not yet detached from Bao'en Temple, still within the realm of ordinary feelings; only upon seeing the Yunmen School (a Buddhist sect) does one begin to have a glimpse of enlightenment. Like a phoenix born in ten thousand valleys, the offspring of tigers and leopards, their spirit is already enough to devour cattle. Like lightning overturning the city, the feet of a dragon colt should display the ambition to travel a thousand li. Viewing the whole body as empty as a coconut, how much progress can there be? Opening the mouth wide like a spinning wheel, with no sense of shame. At the assembly of the former teacher, asking what faults there are, how many rattan canes should be received? Receiving those who come and go in uninhabited places, not storing a single grain of rice. Using wine to adorn the face of a young master, planting the yellow-headed, blue-eyed barbarian upside down in the dung pit. Using flowers to decorate the head of a beauty, chasing Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) into the cattle pen. The shoe-selling old woman's steps are hurried, the barbarian singing Daoqing (Taoist ballads) speaks in a local accent. The Taoist wearing a jar sits on a high mound, Persians of various consciousnesses enter the bustling market. Floating bubbles in the sea, toads croaking at the moon, mistakenly calling Ti Shao the Stone Outline Sect. Mount Chu stands upside down, the Han River flows eastward, carelessly smearing, lotuses emerge from the water. Asking the monk how far the road is, how many pairs of straw sandals will be worn out? Answering that the Buddha is three pounds of tangled hemp, with no good smell at all. Words without practical content, speech not meeting the mark. Saying that reason is not absent, but looking towards the style of Shaoshi Mountain, it is ten thousand miles of white clouds, unattainable. Zen Master Zhimen Zuo (Zhimen Zuo Chan Shi) The Zen Master was a Dharma heir of Xianglin (Xianglin), named Guangzuo (Guangzuo), a native of Suizhou. When giving a lecture, he said: 'This old monk remembers a saying from when he was still in the womb, and I will tell it to everyone today. You must not use reason to ponder it. Can anyone ponder it through?' A monk asked: 'What can be placed in the eye of Vajra (Vajra)?' Answered: 'A handful of sand.' Asked: 'Why is that so?'

---

此。

曰。非公境界。

問。荷花未出水時如何。

曰。蓮花。

曰。出水后如何。

曰。荷葉。

上堂云。汝等諸人橫擔拄杖。出一叢林。入一叢林。你道叢林有幾種。或有旃檀叢林。旃檀圍繞。或有荊棘叢林。荊棘圍繞。或有荊棘叢林。旃檀圍繞。或有旃檀叢林。荊棘圍繞。只如四種叢林。是汝諸人在阿那個叢林安身立命。若無安身立命處。虛踏破草鞋。閻羅王徴你草鞋錢有日在。

上堂。東家李四婆。西家來乞火。門外立少時。嗔他停滯我。惡發走歸家。虛心屋裡坐。可憐群小兒。終日受飢餓。有眼不點睛。空鎖髑髏破。

僧問。如何是般若體。

曰。蚌含明月。

曰。如何是般若用。

曰。兔子懷胎問。如何是佛。

曰。蹈破草鞋赤腳走。

如何是佛向上事曰。拄杖頭上挑日月。

問。曹溪路上還有俗談也無。

曰。六祖是盧行者。

問。古鏡未磨時如何。

曰。也只是個銅片。

曰。磨后如何。

曰。且收取。

雪竇見師。問曰。不起一念。云何有過。師召竇近前來。竇才近前。師以拂子驀口打。竇擬開口。師又打。竇大悟。

贊曰。

舌本瀾翻　　胸襟無物

【現代漢語翻譯】 現代漢語譯本 問：這是什麼境界？ 答：不是公共的境界。 問：荷花未出水時是什麼樣子？ 答：是蓮花。 問：出水后是什麼樣子？ 答：是荷葉。 上堂時說：你們這些人，橫著拿著拄杖，從一個叢林出來，又進入另一個叢林。你們說叢林有幾種？或者有旃檀（candana）叢林，被旃檀圍繞；或者有荊棘叢林，被荊棘圍繞；或者有荊棘叢林，被旃檀圍繞；或者有旃檀叢林，被荊棘圍繞。就像這四種叢林，你們這些人要在哪個叢林安身立命？如果沒有安身立命的地方，白白踏破草鞋，閻羅王（Yama-raja）總有一天會向你們要草鞋錢。 上堂：東家的李四婆，到西家來乞火。在門外站了一會兒，就生氣別人耽誤了她。怒氣衝衝地走回家，空虛地在屋裡坐著。可憐一群小孩子，整天受飢餓。有眼睛卻不會點睛，白白鎖著破舊的頭顱。 僧人問：什麼是般若（prajna）的本體？ 答：蚌含著明月。 問：什麼是般若的功用？ 答：兔子懷胎。 問：什麼是佛？ 答：踏破草鞋赤腳走。 什麼是佛向上之事？答：拄杖頭上挑日月。 問：曹溪（Cao Xi）路上還有世俗的談論嗎？ 答：六祖（the Sixth Patriarch）是盧行者。 問：古鏡未磨時是什麼樣子？ 答：也只是個銅片。 問：磨后是什麼樣子？ 答：且收起來。 雪竇（Xuedou）見到師父，問道：『不起一個念頭，為什麼會有過錯？』師父叫雪竇走近前來。雪竇才走近，師父就用拂子打他的嘴。雪竇想要開口，師父又打。雪竇因此大悟。 贊曰： 舌頭轉動如波瀾，胸懷空無一物。

【English Translation】 English version Question: What is this state? Answer: It is not a public state. Question: What is the appearance of a lotus before it emerges from the water? Answer: It is a lotus flower. Question: What is its appearance after it emerges from the water? Answer: It is a lotus leaf. In the Dharma Hall, the master said: 'You people, carrying your staffs horizontally, come out of one grove and enter another. How many kinds of groves do you say there are? Some are candana (sandalwood) groves, surrounded by candana; some are bramble groves, surrounded by brambles; some are bramble groves, surrounded by candana; and some are candana groves, surrounded by brambles. Just like these four kinds of groves, in which grove do you people settle down and establish your lives? If there is no place to settle down and establish your lives, you will have worn out your straw sandals in vain. Yama-raja (the King of Hell) will one day ask you for the money for the straw sandals.' In the Dharma Hall: 'Old woman Li of the east house, came to the west house to beg for fire. Standing outside the door for a short while, she got angry at others for delaying her. Angrily she walked back home, and sat emptily in the house. Pitiful are the group of children, suffering from hunger all day long. Having eyes but not knowing how to dot the pupils, they vainly lock up a broken skull.' A monk asked: 'What is the substance of prajna (wisdom)?' Answer: 'A clam containing a bright moon.' Question: 'What is the function of prajna?' Answer: 'A rabbit conceiving.' Question: 'What is Buddha?' Answer: 'Treading on broken straw sandals, walking barefoot.' What is the matter beyond Buddha? Answer: 'On the top of the staff, carrying the sun and moon.' Question: 'Are there still worldly talks on the road to Cao Xi (the Sixth Patriarch's monastery)?' Answer: 'The Sixth Patriarch is Layman Lu.' Question: 'What is the appearance of an ancient mirror before it is polished?' Answer: 'It is just a piece of copper.' Question: 'What is its appearance after it is polished?' Answer: 'Just put it away for now.' Xuedou (a monk) saw the master and asked: 'If not a single thought arises, how can there be fault?' The master called Xuedou to come closer. As soon as Xuedou approached, the master struck his mouth with a whisk. As Xuedou was about to open his mouth, the master struck him again. Xuedou then had a great enlightenment. Eulogy: The tongue moves like waves, the mind is empty of all things.

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滄海親生玩月犀　　香林放出遼天鶻 　母胎中一則語　　鋒铓簇簇誰肯商量 　金剛眼一把砂　　翳膜重重如何洗刮 　荷葉蓮花后先出水　　不當截流機 　旃檀荊棘圍繞叢林　　活貶無生國 　少時立門外　　知李四婆來乞丙丁童 　一念未生前　　要顯阇梨痛吃龜毛拂 　兔子懷胎蚌含明月　　將般若體用沉埋 　鯉魚吃棒雨似傾盆　　把韶石家財籍沒 　拄杖頭邊挑日月　　老瞿曇的的被揶揄 　曹溪路上有俗談　　盧行者惺惺成淈𣸩

拈出古鏡。將謂是一片頑銅。放下手。元來卻是個木榾。

雪竇明覺禪師

師嗣智門。諱重顯。遂州人。姓李氏。初住翠峰。次住雪竇。法道大行。遂號雲門中興。舊嘗典賓大陽。與客論柏樹子話。時韓大伯倚旁匿笑。客去。師謂曰。汝何笑耶。

韓曰。笑知客有定古今舌。無定古今眼。

師曰。豈有說乎。

對以偈曰。

一兔橫身當古路。蒼鷹一見便生擒後來獵犬無靈驗。空向枯樁舊處尋。

師異之。乃結為友。

李殿院嘗訪福嚴雅禪師。時師為藏主。與李論話間。忽道士秀才至。李曰。三教中那教最尊。師起側立李曰。有口何不道。

師曰。對夫子難言。

李曰。休。休。便起師曰。適來造次。

【現代漢語翻譯】 現代漢語譯本 滄海親生玩月犀（滄海中自然生長的犀牛，以玩賞月亮為樂），香林放出遼天鶻（香林寺放飛了來自遼闊天空的獵鷹）。 母胎中一則語（還在母胎時就說出的話），鋒铓簇簇誰肯商量（鋒芒畢露，誰願意與你商量）。 金剛眼一把砂（金剛眼也容不下一粒沙子），翳膜重重如何洗刮（眼中的翳膜重重疊疊，如何清洗）。 荷葉蓮花后先出水（荷葉和蓮花出水的先後順序），不當截流機（不應被截流的機鋒）。 旃檀荊棘圍繞叢林（旃檀和荊棘圍繞著叢林），活貶無生國（如同被貶到無生國）。 少時立門外（年少時站在門外），知李四婆來乞丙丁童（就知道是李四婆來乞討丙丁童子）。 一念未生前（在念頭尚未產生之前），要顯阇梨痛吃龜毛拂（要顯示阇梨，就得痛苦地吃下龜毛做的拂塵）。 兔子懷胎蚌含明月（兔子懷孕，蚌含明月），將般若（prajna，智慧）體用沉埋（將般若的體和用都埋沒了）。 鯉魚吃棒雨似傾盆（鯉魚捱打，雨水像傾盆一樣），把韶石家財籍沒（把韶石的家產都抄沒了）。 拄杖頭邊挑日月（用拄杖挑起日月），老瞿曇（Gautama，釋迦牟尼佛）的的被揶揄（老瞿曇確實被嘲笑了）。 曹溪路上有俗談（曹溪的路上有世俗的談論），盧行者惺惺成淈𣸩（盧行者本來清醒，也變得糊塗了）。 拈出古鏡。將謂是一片頑銅。放下手。元來卻是個木榾。 雪竇明覺禪師 師嗣智門。諱重顯。遂州人。姓李氏。初住翠峰。次住雪竇。法道大行。遂號雲門中興。舊嘗典賓大陽。與客論柏樹子話。時韓大伯倚旁匿笑。客去。師謂曰。汝何笑耶。 韓曰。笑知客有定古今舌。無定古今眼。 師曰。豈有說乎。 對以偈曰。 一兔橫身當古路。蒼鷹一見便生擒後來獵犬無靈驗。空向枯樁舊處尋。 師異之。乃結為友。 李殿院嘗訪福嚴雅禪師。時師為藏主。與李論話間。忽道士秀才至。李曰。三教中那教最尊。師起側立李曰。有口何不道。 師曰。對夫子難言。 李曰。休。休。便起師曰。適來造次。

【English Translation】 English version A rhinoceros born in the vast ocean plays with the moon, a falcon released from Xianglin Monastery soars into the sky. A word spoken from within the womb, with sharp edges, who would be willing to discuss it? The Vajra (diamond) eye cannot tolerate a grain of sand, how can the layers of cataracts be washed away? Lotus leaves and lotus flowers emerge from the water in sequence, not suitable for intercepting the flow of opportunity. Sandalwood and thorns surround the jungle, virtually exiled to the land of non-birth. Standing outside the gate in youth, one knows that Granny Li Si has come to beg for Bing-Ding children. Before a single thought arises, to manifest the Acharya (teacher), one must painfully eat a whisk made of tortoise hair. A rabbit conceives, a clam holds the bright moon, burying the essence and function of Prajna (wisdom). A carp is beaten, rain pours down like a deluge, confiscating the wealth of the Shao family. Using a staff to carry the sun and moon, old Gautama (Buddha) is indeed ridiculed. On the road to Cao Xi, there are vulgar talks, Layman Lu, once clear-headed, becomes muddled. Picking up an ancient mirror, one might think it's just a piece of stubborn copper. Putting it down, it turns out to be a wooden stump. Zen Master Xuedou Mingjue The master succeeded Zhimeng. His name was Chongxian, a native of Suizhou, with the surname Li. He first resided at Cuifeng, then at Xuedou. His Dharma flourished greatly, and he was called the reviver of the Yunmen school. He once served as a guest master at Dayang, discussing the cypress tree seeds with a guest. At that time, Han Dabo secretly laughed beside him. After the guest left, the master said, 'Why are you laughing?' Han said, 'I laugh because the guest master has a tongue that can determine the past and present, but not eyes that can see the past and present.' The master said, 'Is there anything to say?' He replied with a verse: A rabbit lies across the ancient road, a hawk captures it at first sight. Later hunting dogs are ineffective, searching in vain for the old spot by the dry stump. The master was surprised by this and became friends with him. Li, the palace academician, once visited Zen Master Fuyan Ya. At that time, the master was the librarian. While discussing matters with Li, a Taoist priest and a scholar suddenly arrived. Li said, 'Which of the three teachings is the most venerable?' The master stood up and stood aside. Li said, 'Why don't you speak when you have a mouth?' The master said, 'It is difficult to speak before a master.' Li said, 'Enough, enough.' Then he got up. The master said, 'I was abrupt just now.'

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師頌大龍堅固法身公案。

問曾不知。答還不會。

月冷風高。古巖寒檜。

堪笑路逢達道人。不將語默對。

手把白玉鞭。驪珠盡擊碎。

不擊碎。增瑕。颣國有憲章。三千條罪。

頌忠國師無縫塔公案。

無縫塔。見還難。澄潭不許蒼龍蟠。

層落落。影團團。千古萬古與人看。

自讚。

上下三指。彼此七馬。拈花未曾微笑。何也。

石謂玉兮器必分。水凌虛兮月非下。

不知誰是旁觀者。

送重郜禪者。

春雨如膏。春云如鶴。忽此忽彼。乍休乍作。

枯荄離離。維風太遲。幽石片片。遼空亦危。

一花五葉兮不相似。獨運孤明兮還自知。

還自知。歷魏游梁徒爾為。

晦跡自貽。

圖𦘕當年愛洞庭。波心七十二峰青。

如今高臥思前事。添得盧公倚石屏。

贊曰。

隋侯照乘珠　　趙國連城璧 　奪岷峨秀　　形眉宇精華 　分涇渭流　　在心源絡繹 　披剝萬象　　擅蘇翰林擒錦繡之才 　褒貶五宗　　富魯司𡨥作春秋之筆 　與遂府缽盂安柄　　笑黃梅半夜未是的傳 　見冷泉屎橛放光　　信韶石一言所供詣實 　白玉鞭擊驪珠不增瑕颣　　光皎皎

【現代漢語翻譯】 現代漢語譯本 　　師父讚頌大龍堅固法身（Dalong Jiangu Fashen）的公案。

問：曾經不知道嗎？答：現在還不明白。

月亮清冷，風聲高嘯，古老的巖石旁是寒冷的檜樹。

可笑的是，路上遇到了得道之人，卻不以言語或沉默來應對。

手中拿著白玉鞭，將驪珠（lizhu，傳說中的珍貴珍珠）全部擊碎。

不擊碎，就會增加瑕疵。颣國（lei guo，指有缺陷的國家）有**，就會有三千條罪狀。

讚頌忠國師（Zhong Guoshi）無縫塔（wufeng ta）的公案。

無縫塔，要見到還真難。清澈的深潭不允許蒼龍盤踞。

層層疊疊，影子團團。千古萬古供人觀看。

自讚。

上下伸出三指，彼此有七匹馬。拈花（nianhua，佛教典故）卻未曾微笑，為什麼呢？

如果把石頭說成是玉，那麼器物必定會被區分開來。如果水侵凌天空，那麼月亮並非真的降落。

不知道誰是旁觀者。

送別重郜（Chong Gao）禪者。

春雨像膏脂一樣滋潤，春云像白鶴一樣飄逸。忽而在此，忽而在彼，時而停止，時而開始。

枯萎的草根稀疏散落，微風吹拂得太慢。幽靜的石頭零零散散，遼闊的天空也顯得危險。

一花開五葉，卻不盡相同。獨自執行，孤明澄澈，自己知道。

自己知道，歷經魏國、遊歷梁國，都是徒勞。

隱藏軌跡是自己招致的。

當年喜歡描繪洞庭湖的圖畫，湖心有七十二座青翠的山峰。

如今高臥，思念以前的事情，又增添了盧公（Lu Gong）倚靠在石屏上的形象。

贊曰：

隋侯的照乘珠（Suihou de zhaocheng zhu），趙國的連城璧（Zhaoguo de liancheng bi）。 　　奪取岷山和峨眉山的秀麗，凝聚眉宇間的精華。 　　分流涇水和渭水，在心源中絡繹不絕。 　　披剝萬象，擅長蘇翰林（Su Hanlin）擒拿錦繡文章的才能。 　　褒貶五宗，富有魯司寇（Lu Sikou）撰寫春秋的筆力。 　　與遂府的缽盂安上把柄，嘲笑黃梅半夜傳授衣缽並非真正領悟。 　　見到冷泉的屎橛放出光芒，相信韶石的一句話所提供的見解確實真實。 　　用白玉鞭擊打驪珠，不會增加瑕疵，光芒皎潔。

【English Translation】 English version 　　The master praises the case of Dalong Jiangu Fashen's (Dalong Jiangu Fashen, meaning the solid Dharma body of Great Dragon) firm Dharma body.

Asked: Did you not know before? Answered: Still don't understand.

The moon is cold, the wind howls high, and beside the ancient rocks are cold cypress trees.

It's laughable that when meeting a person who has attained the Tao on the road, one does not respond with speech or silence.

Holding a white jade whip in hand, all the lizhu (lizhu, legendary precious pearls) are smashed to pieces.

If not smashed, flaws will increase. If the Lei country (lei guo, referring to a flawed country) has **, there will be three thousand crimes.

Praising the case of Zhong Guoshi's (Zhong Guoshi) seamless pagoda (wufeng ta).

The seamless pagoda is truly difficult to see. The clear deep pool does not allow the azure dragon to coil.

Layer upon layer, the shadows are round. For thousands and thousands of years, it is there for people to see.

Self-praise.

Extending three fingers up and down, there are seven horses on each side. Holding up a flower (nianhua, a Buddhist allusion) but never smiling, why?

If stone is said to be jade, then objects will surely be distinguished. If water invades the sky, then the moon is not really falling.

Don't know who the bystander is.

Sending off the Chan practitioner Chong Gao (Chong Gao).

Spring rain is as nourishing as ointment, spring clouds are as elegant as cranes. Now here, now there, sometimes stopping, sometimes starting.

Withered roots are scattered and sparse, the gentle breeze is too slow. Quiet stones are scattered, and the vast sky also seems dangerous.

One flower blooms with five petals, yet they are not the same. Operating alone, solitary and clear, one knows oneself.

Knowing oneself, going through Wei and traveling through Liang is all in vain.

Hiding traces is self-inflicted.

In the past, I loved to depict the painting of Dongting Lake, with seventy-two green peaks in the heart of the lake.

Now lying high, thinking of past events, adding the image of Lu Gong (Lu Gong) leaning on the stone screen.

Eulogy:

Suihou's illuminating pearl (Suihou de zhaocheng zhu), Zhao's Liancheng jade (Zhaoguo de liancheng bi). 　　Seizing the beauty of Min and Emei mountains, condensing the essence between the eyebrows. 　　Diverting the flow of the Jing and Wei rivers, endlessly in the source of the heart. 　　Peeling away all phenomena, skilled in Su Hanlin's (Su Hanlin) talent for capturing splendid articles. 　　Praising and criticizing the five schools, rich in Lu Sikou's (Lu Sikou) writing power of the Spring and Autumn Annals. 　　Adding a handle to the alms bowl of Suifu, laughing at the midnight transmission of the robe at Huangmei as not truly understanding. 　　Seeing the shit stick of Lengquan emit light, believing that the insight provided by a word from Shaoshi is indeed true. 　　Striking the lizhu with a white jade whip does not increase flaws, the light is bright and clear.

---

冷如灰 　無縫塔要澄潭不臥蒼龍　　影團團黑似漆 　無定古今眼　　被韓太伯蒼鷹當路生擒 　立分儒釋尊　　使李殿院老虎通身汗出 　多子塔前不曾拈花微笑　　三指七馬何用掛唇 　少林雪裡初無斷臂安心　　五葉一花徒勞指的 　住翠峰好住雪竇好　　狗䑛熱油鐺 　說祖師禪說文字禪　　蝸篆新泥壁 　噴飛雪一千餘丈成瀑布　　流出胸襟 　愛洞庭七十二峰和石屏　　收歸圖籍

高風逸韻古來今。只許一人如北斗。泰山仰之彌高。望之不及。

洞山聦禪師

師嗣文殊真。諱曉聦。韶州杜氏子。初見文殊示眾云。直鉤釣驪龍。曲鉤釣蝦蟆蚯蚓。還有龍么。良久。云。勞而無功。乃有省。

師在云居作燈頭。見僧說泗洲大聖近在楊州出現。有設問曰。即是泗洲大聖。為什麼卻向楊州出現。

師曰。君子愛財。取之有道。

后僧舉似蓮華峰祥庵主。主大驚曰。雲門兒孫猶在。中夜望雲居拜之。

上堂。舉。寒山云。井底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若要學菩提。但看此模樣。良久。云。還知落處也無。若也不知落處。看看。菩提入僧堂去也。久立。

僧問。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。

【現代漢語翻譯】 現代漢語譯本 冷如灰 『無縫塔』要『澄潭』不臥『蒼龍』，影團團黑似漆。 『無定古今眼』，被『韓太伯』蒼鷹當路生擒。 立分儒釋尊，使『李殿院』老虎通身汗出。 『多子塔』前不曾拈花微笑，三指七馬何用掛唇。 『少林』雪裡初無斷臂安心，五葉一花徒勞指的。 住『翠峰』好，住『雪竇』好，狗舔熱油鐺。 說祖師禪，說文字禪，蝸篆新泥壁。 噴飛雪一千餘丈成瀑布，流出胸襟。 愛『洞庭』七十二峰和『石屏』，收歸圖籍。 高風逸韻古來今。只許一人如北斗。泰山仰之彌高。望之不及。 洞山聦禪師 師嗣『文殊真』。諱曉聦。『韶州』杜氏子。初見『文殊』示眾云：直鉤釣『驪龍』，曲鉤釣蝦蟆蚯蚓。還有龍么？良久。云：勞而無功。乃有省。 師在『云居』作燈頭。見僧說『泗洲大聖』近在『楊州』出現。有設問曰：即是『泗洲大聖』，為什麼卻向『楊州』出現？ 師曰：君子愛財，取之有道。 后僧舉似『蓮華峰祥庵主』。主大驚曰：『雲門』兒孫猶在。中夜望『云居』拜之。 上堂。舉：『寒山』云：井底生紅塵，高峰起白浪。石女生石兒，龜毛寸寸長。若要學菩提，但看此模樣。良久。云：還知落處也無？若也不知落處，看看，菩提入僧堂去也。久立。 僧問：『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？

【English Translation】 English version Cold as Ash The 'Seamless Pagoda' requires a 'Clear Pool' not to harbor a 'Azure Dragon', its shadow round and black as lacquer. The 'Eyes that Fix No Time' are captured alive on the road by 'Han Taibo's' (name of a person) hawk. Clearly distinguishing Confucianism, Buddhism, and Taoism, causing 'Li Dianyuan's' (name of a person) tiger to sweat all over. Before the 'Many Sons Pagoda', never did one smile while holding a flower, so why bother hanging 'three fingers and seven horses' on the lips? In the snow of 'Shaolin', there was initially no arm-cutting for peace of mind, so pointing at 'five leaves and one flower' is in vain. Living at 'Cuifeng' is good, living at 'Xuedou' is good, a dog licking a hot oil wok. Speaking of Patriarchal Zen, speaking of textual Zen, snail script on a new mud wall. Spraying flying snow more than a thousand feet to form a waterfall, flowing out of the heart. Loving the seventy-two peaks of 'Dongting' and 'Shiping', collecting them into books. Lofty character and refined taste, from ancient times to the present. Only one person is allowed to be like the Big Dipper. Mount Tai is revered for its increasing height. Beyond reach. Chan Master Cong of Dongshan The master inherited from 'Manjushri Zhen' (a Buddhist figure). His name was Xiao Cong. He was a Du from 'Shaozhou' (a place name). When he first saw 'Manjushri' (a Buddhist figure) addressing the assembly, he said: 'A straight hook catches a 'Black Dragon', a curved hook catches shrimp, frogs, and earthworms. Is there still a dragon?' After a long while, he said: 'Laborious but without success.' Then he had an awakening. The master was a lamp attendant at 'Yunju' (a place name). He saw a monk saying that 'Great Sage Sizhou' (a Buddhist figure) had recently appeared in 'Yangzhou' (a place name). Someone asked: 'If he is 'Great Sage Sizhou', why did he appear in 'Yangzhou'?' The master said: 'A gentleman loves wealth, but obtains it through proper means.' Later, the monk told 'Abbot Xiang of Lotus Peak' (a person's name). The abbot was greatly surprised and said: 'The descendants of 'Yunmen' (a Buddhist figure) are still here.' In the middle of the night, he faced 'Yunju' and bowed. Ascending the hall, he cited: 'Hanshan' (a person's name) said: 'Red dust arises from the bottom of the well, white waves rise from the high peak. A stone woman gives birth to a stone child, turtle hair grows inch by inch. If you want to learn Bodhi, just look at this appearance.' After a long while, he said: 'Do you know where it falls? If you don't know where it falls, look, Bodhi is entering the monks' hall.' He stood for a long time. A monk asked: 'Dharma' (a Buddhist figure) has not transmitted the seal of the mind-ground, 'Shakyamuni' (a Buddhist figure) has not untied the pearl in his hair. If one asks about the meaning of the West's coming, is there still a meaning of the West's coming?'

---

曰。六月雨淋淋。寬其萬姓心。

曰。恁么則雲散家家月。春來處處花。

曰腳跟下到金剛水際是多少。僧無語。

乃曰。祖師西來。特唱此事。自是上座不薦。所以從門入者。不是家珍。認影迷頭。豈非大錯。既是祖師西來。特唱此事。又何必更對眾忉忉。珍重。

上堂。晨雞報曉靈。粥後天便明。燈籠猶瞌睡。露柱卻惺惺。復曰。惺惺直是惺惺。歷歷直是歷歷。明朝後日莫認奴作郎。珍重。

示眾。天晴蓋卻屋。趁閑刈卻禾。輸納王粗了。鼓腹自高歌。

僧問。德山入門便棒。猶是起模𦘕樣。臨濟入門便喝。未免捏目生花。離此二途。未審洞山如何為人。

師曰。天晴久無雨。近日有云騰。

曰。他日若有人問洞山宗旨。教學人如何舉似。

曰。園蔬枯槁甚。擔水潑菠棱。

僧問。如何是離聲色句。

曰。南贍部洲。北郁單越。

曰。恁么則學人知恩不昧也。

日。四大海深多少。

師一日不安。上堂辭眾。述法身頌曰。

參禪學道莫茫茫。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。種松時覆上金剛。

言訖而寂。

贊曰。

絕羅籠　　沒巴鼻 　立玄關

【現代漢語翻譯】 現代漢語譯本 問：六月里下著連綿不斷的雨，這雨滋潤著萬民的心田。 問：如果這樣說，那就是雲彩散去，家家戶戶都能見到明月；春天到來，處處都盛開著鮮花。 問：從腳跟下到金剛水邊（Jingang water，佛教用語，形容極其堅固的地方）有多少路程？這位僧人沒有回答。 於是（師父）說：祖師（指達摩，Bodhidharma）從西方來到中土，特別宣揚這件事。只是各位上座（指資歷較深的僧人）沒有領會。所以，從門進入的，不是家裡的珍寶。執著于虛幻的影子而迷失了真實的頭腦，這難道不是大錯嗎？既然祖師從西方來，特別宣揚這件事，又何必再對著大眾喋喋不休呢？各自珍重。 上堂說法：報曉的雄雞真靈驗，喝完粥後天就亮了。燈籠還在打瞌睡，露柱（寺廟中的柱子）卻很清醒。又說：清醒就是清醒，歷歷分明就是歷歷分明。明後天不要認奴僕作郎君。各自珍重。 開示大眾：趁著天晴趕緊蓋好房屋，趁著空閑割掉稻禾。把該交的賦稅交完，拍著肚子，高聲歌唱。 僧人問：德山（Deshan，禪宗大師）入門就打，仍然是依樣畫葫蘆。臨濟（Linji，禪宗大師）入門就喝，未免是捏著眼睛生出幻覺。離開這兩種途徑，不知洞山（Dongshan，禪宗大師）如何教化他人？ 師父說：天晴了很久沒有下雨，最近有云氣升騰。 問：將來如果有人問洞山宗旨，教弟子如何回答？ 答：園子里的蔬菜都枯萎了，挑水去澆灌菠菜。 僧人問：什麼是脫離聲色（指脫離感官的誘惑）的語句？ 答：南贍部洲（Nanzhanbuzhou，佛教宇宙觀中的四大部洲之一，指我們所居住的世界），北郁單越（Beijuluzhou，佛教宇宙觀中的四大部洲之一，指極樂世界）。 問：如果這樣，那麼弟子就知道感恩而不迷惑了。 答：四大海（Si Da Hai，佛教指圍繞須彌山的四大咸水海）有多深？ 師父有一天身體不適，上堂向大眾告別，講述法身頌說： 參禪學道不要茫然無措，要問清楚法身（Dharmakaya，佛教術語，指佛的真身）的奧秘，就像北斗星一樣隱藏著。我如今老邁體弱，想找人商量都無力氣。 只有鋤頭知道我的修行之道，種松樹時又登上金剛山（Jingang Mountain，佛教名山）。 說完這些話，就圓寂了。 讚語： 斷絕了羅網的束縛，沒有絲毫把柄可抓，樹立了玄妙的關隘。

【English Translation】 English version Asked: 'In the sixth month, the rain pours down continuously, broadening the hearts of all people.' Asked: 'If that's the case, then the clouds disperse, and every household sees the moon; spring arrives, and flowers bloom everywhere.' Asked: 'From under one's feet to the edge of Jingang water (Jingang water, a Buddhist term describing an extremely solid place), how far is it?' The monk remained silent. Then (the master) said: 'The Patriarch (referring to Bodhidharma) came from the West, specifically to proclaim this matter. It's just that you senior monks haven't grasped it. Therefore, those who enter through the gate do not find the treasures of their own home. Clinging to shadows and losing sight of the head is surely a great mistake. Since the Patriarch came from the West specifically to proclaim this matter, why bother to chatter on and on to the assembly? Cherish this.' Ascending the hall to preach: 'The crowing rooster announces the dawn, and after porridge, the sky brightens. The lantern is still dozing, but the dew-covered pillar is wide awake.' Again, he said: 'Awake is truly awake, distinct is truly distinct. Tomorrow or the day after, don't mistake the servant for the master. Cherish this.' Instructing the assembly: 'While the weather is clear, quickly build the house; while there's leisure, cut the rice. After paying the taxes, pat your belly and sing loudly.' A monk asked: 'Deshan (Deshan, a Chan master) strikes upon entering, which is still just following a pattern. Linji (Linji, a Chan master) shouts upon entering, which inevitably creates illusions. Apart from these two paths, I don't know how Dongshan (Dongshan, a Chan master) guides people.' The master said: 'It hasn't rained for a long time, but recently clouds have been rising.' Asked: 'If someone asks about Dongshan's teachings in the future, how should the disciple answer?' Answered: 'The garden vegetables are very withered; carry water to sprinkle on the spinach.' A monk asked: 'What is a phrase that transcends sound and form (referring to transcending sensory temptations)?' Answered: 'Nanzhanbuzhou (Nanzhanbuzhou, one of the four continents in Buddhist cosmology, referring to the world we live in), Beijuluzhou (Beijuluzhou, one of the four continents in Buddhist cosmology, referring to the world of ultimate bliss).' Asked: 'If that's the case, then the disciple knows gratitude and is not confused.' Answered: 'How deep are the Four Great Seas (Si Da Hai, Buddhist term referring to the four saltwater seas surrounding Mount Sumeru)?' One day, the master felt unwell and ascended the hall to bid farewell to the assembly, reciting a verse on the Dharmakaya (Dharmakaya, a Buddhist term referring to the true body of the Buddha): 'Do not be bewildered in studying Chan and learning the Way; ask thoroughly about the mysteries of the Dharmakaya, hidden like the Big Dipper. I am now old and weak, with no strength to discuss with anyone.' 'Only the hoe knows my path of cultivation; when planting pine trees, I ascend Jingang Mountain (Jingang Mountain, a famous Buddhist mountain) again.' After saying these words, he passed away peacefully. Eulogy: Severed the bonds of the net, with no handle to grasp, established the profound barrier.

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于新豐洞前 　闡化機于筠陽城裡 　就文殊鉤頭脫去　　入獰龍窟宅誰敢保明伊 　答泗洲轉語顢頇　　作雲門兒孫未暇打得你 　和塵磨古鏡　　黃鶴樓前鸚鵡洲 　入水見長人　　瞎驢腳下金剛際 　學菩提看石女生兒 　辨奴郎要燈籠瞌睡 　蓋屋輸官都了辨　　唱歌鼓腹恣樂昇平 　參禪學道莫商量　　荷钁栽松且圖遊戲 　翻身藏北斗　　未是良謀 　擔水潑菠棱　　錯明宗旨

離聲色句。謾云北郁單越。南瞻部洲。直饒謾得者僧。難謾自己。

云居舜禪師

師諱曉舜。嗣洞山。瑞州人。姓胡氏。初參洞山。一日。武昌行乞。首謁劉居士。士高行。為時所敬。意所與奪。莫不從之。師時年少。不知其飽參。頗易之。士曰。老漢有一問。若相契。則開疏。如不契。請還山。遂問。古鏡未磨時如何。

曰。黑似漆。

磨后如何。

曰。照天照地。

士長揖曰。且請上人還山。拂袖入宅。

師懡㦬而回。山問。師言其事。山曰。你問我。與你道。

師理前問。山曰。此去漢陽不遠。

師進后語。山曰。黃鶴樓前鸚鵡洲。師有省。

師住廬山棲賢。槐都官守南康因私忿民其衣。大覺璉曾入師室。聞師還俗。遣人取至凈因。以正寢居之。覺處

【現代漢語翻譯】 現代漢語譯本 在新豐洞前， 在筠陽城裡闡揚教化之機。 從文殊（Manjusri，智慧的象徵）的鉤頭上脫身而去， 進入獰龍的巢穴，誰敢保證能明白其中真意？ 回答泗洲（Sizhou，地名）的轉語含糊不清， 作為雲門（Yunmen，禪宗大師）的子孫，還沒來得及打你。 和著塵土擦拭古鏡， 黃鶴樓前的鸚鵡洲。 入水看見長人， 瞎驢腳下的金剛際。 學菩提（Bodhi，覺悟）看石女生兒， 辨別奴郎需要燈籠瞌睡。 蓋屋輸官都了辨， 唱歌鼓腹恣意享樂昇平。 參禪學道莫要商量， 扛著鋤頭栽松樹且圖遊戲。 翻身藏北斗， 未是良謀。 擔水潑菠棱， 錯明宗旨。

離開聲色句。莫要說北郁單越（Uttarakuru，傳說中的北方勝地），南瞻部洲（Jambudvipa，我們所居住的洲）。即使能瞞過其他僧人，也難以瞞過自己。

云居舜禪師（Yunju Shun Chanshi）

禪師名曉舜（Xiao Shun），師承洞山（Dongshan）。是瑞州（Ruizhou）人，姓胡。最初參拜洞山。一日，在武昌（Wuchang）行乞，首先拜訪劉居士（Liu Jushi）。劉居士品行高尚，為當時所敬重，他的意願，人們沒有不遵從的。禪師當時年少，不知他已飽參，頗為輕視他。劉居士說：『老漢我有一問，如果相契合，就開疏（給予幫助），如果不契合，請回山。』於是問：『古鏡未磨時如何？』

答：『黑似漆。』

磨后如何？

答：『照天照地。』

居士長揖說：『且請上人回山。』拂袖進入宅內。

禪師慚愧而回。洞山問他發生了什麼事，禪師說了這件事。洞山說：『你問我，我來告訴你。』

禪師重複之前的提問。洞山說：『此去漢陽（Hanyang）不遠。』

禪師說出後面的回答。洞山說：『黃鶴樓前鸚鵡洲。』禪師有所領悟。

禪師住在廬山（Lushan）棲賢（Qixian）。槐都官（Huai Duguan）鎮守南康（Nankang），因為私憤剝奪百姓的衣服。大覺璉（Dajue Lian）曾經進入禪師的房間，聽說禪師還俗，派人接到凈因（Jingyin），用正寢安置他。大覺處

【English Translation】 English version Before the Xin Feng Cave, Expounding the mechanism of transformation in Yunyang City. Having escaped from Manjusri's (symbol of wisdom) hook, Who dares to guarantee understanding when entering the lair of the ferocious dragon? Answering Sizhou's (place name) turning phrases vaguely, As a descendant of Yunmen (Zen master), there hasn't been time to strike you. Wiping the ancient mirror with dust, P鸚鵡洲 (Yingwuzhou) before the Yellow Crane Tower. Seeing a tall man upon entering the water, The Vajra realm under the feet of a blind donkey. Studying Bodhi (enlightenment), watching a stone woman give birth to a child, Distinguishing between slaves and masters requires a lantern's sleepiness. Building a house and losing the lawsuit to the government, Singing and drumming one's belly, freely enjoying peace and prosperity. When practicing Zen and learning the Way, do not discuss, Carrying a hoe and planting pine trees, just seeking amusement. Turning over and hiding in the Big Dipper, Is not a good plan. Carrying water and spilling spinach, Mistaking the fundamental principle.

Away from sounds and colors. Do not speak of Uttarakuru (legendary northern land) or Jambudvipa (the continent we inhabit). Even if you can deceive other monks, it is difficult to deceive yourself.

Zen Master Yunju Shun

The Zen master's name was Xiao Shun, and he was a successor of Dongshan. He was from Ruizhou, with the surname Hu. He initially visited Dongshan. One day, while begging in Wuchang, he first visited Layman Liu. Layman Liu had noble conduct and was respected at the time; his wishes were always followed. The Zen master was young at the time and, not knowing that he had already attained deep understanding, somewhat looked down on him. Layman Liu said, 'I have a question. If it aligns with you, I will offer assistance; if it does not, please return to the mountain.' Then he asked, 'What is it like when the ancient mirror has not been polished?'

He replied, 'Black as lacquer.'

What is it like after polishing?

He replied, 'Illuminating heaven and earth.'

The layman bowed deeply and said, 'Please return to the mountain.' He brushed his sleeves and entered his residence.

The Zen master returned ashamed. Dongshan asked him what had happened, and the Zen master told him the story. Dongshan said, 'You ask me, and I will tell you.'

The Zen master repeated the previous question. Dongshan said, 'It is not far from here to Hanyang.'

The Zen master spoke the subsequent answer. Dongshan said, '鸚鵡洲 (Yingwuzhou) before the Yellow Crane Tower.' The Zen master had an awakening.

The Zen master resided at Qixian on Mount Lu. Huai Duguan, guarding Nankang, stripped the clothes of the people due to personal resentment. Dajue Lian had once entered the Zen master's room and, hearing that the Zen master had returned to secular life, sent someone to bring him to Jingyin, housing him in the main residence. Dajue's place

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偏室。仁宗數召覺入內。竟不言師事。

偶一日。嘉王取旨。出凈因飯僧。見覺侍師旁甚恭。回奏。仁宗召對便殿。見之。嘆曰。道韻奇偉。真山林達士。于扇上書曰。賜曉舜依舊為僧。特旨再住棲賢。仍賜紫衣．銀缽。

師退棲賢。時以二力舁轎。至羅漢寺。二力曰。既不是我院長老。不能遠去。棄轎而回。

暨師再住。令人先慰二夫曰你當時做得是。但安心。不必疑懼。

師入院。上堂曰。無端被譖枉遭迍。半年有餘作俗人。今日再歸三峽寺。幾多歡喜幾多嗔。

上堂。舉。夾山道。鬧市門頭識取天子。百草頭上薦取老僧。云居即不然。婦搖機軋軋。兒弄口喎喎。

師常譏天衣說葛藤禪。一日。懷遷化。師於法堂上曰。且喜葛藤樁子倒了也。

秀圓通在會中作維那。每見呵罵。謂同列曰。我須與者老漢理會一上。及夜參。又罵。秀厲聲出衆曰。豈不見圓覺經中道。

師遽曰。久立大眾。伏惟珍重。便歸方丈。

秀曰。者老漢通身是眼。罵得懷和尚也。

上堂。諸方有弄蛇頭。撥虎尾。跳大海。劍刃里藏身。云居者里。寒天熱水洗腳。夜間脫襪打睡。早朝旋系行纏。風吹籬倒。喚人夫劈篾縛起。

上堂。唯一堅密身。一切塵中現。蝦蟆蚯蚓各

【現代漢語翻譯】 現代漢語譯本 偏室。仁宗（皇帝名）多次召見覺（僧人法號）入宮，但始終沒有以師禮相待。

偶然有一天，嘉王（人名）請示仁宗，出資在凈因寺齋僧。他看到覺（僧人法號）在覺的老師身旁侍奉，非常恭敬。回來后，嘉王稟告了仁宗。仁宗在便殿召見覺，見到他后，讚歎說：『道韻奇偉，真是山林中的通達之士。』於是在扇子上題字說：『賜曉舜（僧人法號）依舊為僧』，並特旨讓他再住持棲賢寺，還賜予紫衣、銀缽。

覺（僧人法號）離開皇宮回到棲賢寺，當時是用兩名轎伕抬轎子。到達羅漢寺時，兩名轎伕說：『既然不是我們寺院的長老，不能抬到更遠的地方。』於是丟下轎子回去了。

等到覺（僧人法號）再次住持棲賢寺，他派人先去慰問那兩名轎伕說：『你們當時做得對，但安心，不必疑慮害怕。』

覺（僧人法號）入院升座，上堂說法時說：『無端被人誣陷，枉遭困頓，有半年多的時間做了俗人。今天再次回到三峽寺，真是幾多歡喜幾多嗔怪。』

上堂說法。覺（僧人法號）舉夾山（地名）的話說：『鬧市門頭識取天子，百草頭上薦取老僧。』云居（地名）卻不是這樣，而是『婦搖機軋軋，兒弄口喎喎。』

覺（僧人法號）常常譏諷天衣義懷（僧人法號）說葛藤禪。有一天，義懷（僧人法號）圓寂了，覺（僧人法號）在法堂上說：『可喜的是葛藤樁子倒了。』

秀圓通（僧人法號）在法會中擔任維那（寺院職務）。他經常見到覺（僧人法號）呵斥責罵，就對同僚說：『我一定要和這個老漢理論一番。』等到晚參時，覺（僧人法號）又罵人。秀圓通（僧人法號）厲聲從人群中站出來說：『難道你沒看見《圓覺經》中說……』

覺（僧人法號）立刻說：『久立大眾，伏惟珍重。』便回到方丈室。

秀圓通（僧人法號）說：『這個老漢通身是眼，連義懷和尚也敢罵。』

上堂說法。覺（僧人法號）說：『諸方有弄蛇頭、撥虎尾、跳大海、劍刃里藏身。云居（地名）這裡卻是寒天熱水洗腳，夜間脫襪打睡，早朝旋系行纏，風吹籬倒，喚人夫劈篾縛起。』

上堂說法。覺（僧人法號）說：『唯一堅密身，一切塵中現。蝦蟆蚯蚓各

【English Translation】 English version In the side chamber, Emperor Renzong (name of the emperor) repeatedly summoned Jue (Buddhist monk's dharma name) into the palace, but never treated him as a teacher.

One day, Prince Jia (person's name) requested permission from Renzong to fund a monastic meal offering at Jingyin Temple. He saw Jue (Buddhist monk's dharma name) attending his teacher with great respect. Upon returning, Prince Jia reported this to Renzong. Renzong summoned Jue to an audience in the side hall. Upon seeing him, he exclaimed, 'His demeanor is remarkably refined and extraordinary, truly a learned and enlightened person of the mountains and forests!' He then wrote on a fan, 'Grant Xiaoshun (Buddhist monk's dharma name) to remain a monk,' and specially ordered him to reside at Qixian Temple again, also bestowing upon him a purple robe and a silver bowl.

Jue (Buddhist monk's dharma name) left the palace and returned to Qixian Temple. At that time, two porters were carrying the sedan chair. Upon reaching Luohan Temple, the two porters said, 'Since he is not the abbot of our temple, we cannot carry him any further.' So they abandoned the sedan chair and returned.

After Jue (Buddhist monk's dharma name) resided at Qixian Temple again, he sent someone to comfort the two porters, saying, 'What you did then was correct, but rest assured and do not be apprehensive.'

Jue (Buddhist monk's dharma name) entered the monastery and ascended the Dharma seat, saying, 'I was groundlessly slandered and suffered hardship, spending more than half a year as a layman. Today, I return to Sanxia Temple, with much joy and much resentment.'

Ascending the Dharma seat. Jue (Buddhist monk's dharma name) quoted Jiashan (place name) saying, 'Recognize the emperor at the gate of the bustling market, recommend the old monk atop the myriad grasses.' Yunju (place name) is not like that, but rather, 'The woman shakes the loom with a clatter, the child babbles with a twisted mouth.'

Jue (Buddhist monk's dharma name) often ridiculed Tianyi Yihuai (Buddhist monk's dharma name) for speaking 'entangling vine' Zen. One day, Yihuai (Buddhist monk's dharma name) passed away. Jue (Buddhist monk's dharma name) said in the Dharma hall, 'It is gratifying that the 'entangling vine' stump has fallen.'

Xiu Yuantong (Buddhist monk's dharma name) was serving as the director of the assembly. He often saw Jue (Buddhist monk's dharma name) scolding and rebuking, and said to his colleagues, 'I must reason with this old man.' When the evening meditation came, Jue (Buddhist monk's dharma name) scolded again. Xiu Yuantong (Buddhist monk's dharma name) sternly stepped out from the crowd and said, 'Have you not seen what the Surangama Sutra says...'

Jue (Buddhist monk's dharma name) immediately said, 'Standing for so long, everyone, please take care.' Then he returned to his abbot's chamber.

Xiu Yuantong (Buddhist monk's dharma name) said, 'This old man is all eyes, he even dares to scold Reverend Huai.'

Ascending the Dharma seat. Jue (Buddhist monk's dharma name) said, 'In other places, there are those who play with snake heads, poke tiger tails, jump into the great ocean, and hide in the blades of swords. Here at Yunju (place name), it is washing feet with hot water on a cold day, taking off socks to sleep at night, tying leggings in the morning, and when the wind blows the fence down, calling a laborer to split bamboo and tie it up.'

Ascending the Dharma seat. Jue (Buddhist monk's dharma name) said, 'The one solid and firm body manifests in all dust. Toads and earthworms each

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有窟穴。烏鵲鳩鴿亦有窠巢。正當與么時。為甚麼人說法。良久。云。方以類聚。物以群分。

上堂。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。

師一日舉鹽官和尚喚侍者。將犀牛扇子來因緣。拈曰。三伏當時正須扇子。為侍者不了事。雖然如是。鹽官太絮。何不大家割捨。侍者當時若見鹽官道。扇子既破。還我犀牛兒來。便向道。已飏在榼𣜂堆頭了也。

贊曰。

艱棘中來　　靈明不昧 　凌霄漢深院修筠　　傲雪霜古巖寒檜 　身歸三峽寺　　添五老畿多嗔 　腳跨鸚鵡洲　　撲古鏡百雜碎 　婦搖機軋軋　　鬧市頭識天子未真 　兒弄口喎喎　　百草上薦老僧不會 　通身是眼　　喜天衣懷倒了葛藤樁 　平地生堆　　笑槐都官枉入民衣罪 　洗腳脫襪打睡　　初無出格生涯 　喚人劈篾縛籬　　也是尋常家計 　鳥鵲巢窠蝦蟆窟穴　　堅密身出現塵中 　冬瓜儱侗瓠子曲彎　　祖師禪迥超言外 　弄蛇頭撥虎尾　　聽諸方劍刃里露影藏身 　破扇子潑犀牛　　謂鹽官糞堆頭成團作塊

道韻奇偉。得山林達士之名。合浦珠還走蛟盤。了無瑕颣。

大覺璉禪師

師嗣泐潭。諱懷璉。漳州陳氏子。母夢僧伽而生。因小字泗洲。師造泐潭法席。投機印可。師事

【現代漢語翻譯】 現代漢語譯本： 有洞穴，烏鴉、喜鵲、斑鳩、鴿子也有巢穴。正在這個時候，（你）為誰說法呢？（停頓良久）說：『萬物都是按照類別聚集，按照群體劃分的。』

上堂說法，云居（Yunju，地名）不會參禪，洗完腳就上床睡覺。冬瓜直愣愣的，葫蘆卻是彎彎曲曲。

禪師有一天舉了鹽官（Yanguan，人名）和尚叫侍者拿犀牛扇子的典故，拈出（此事）說：『三伏天的時候正需要扇子，因為侍者不明白事理。雖然是這樣，鹽官（Yanguan）也太啰嗦了，為什麼不大家都放下呢？』侍者當時如果見到鹽官（Yanguan）說：『扇子既然破了，還我犀牛來。』便可以說道：『已經揚在簸箕堆里了。』

讚頌說：

從艱難困苦中走來，靈明覺性沒有被矇蔽。 高聳入雲的漢霄深院裡，生長著修長的竹子，傲對冰雪嚴霜的古老巖石上，挺立著耐寒的檜柏。 身歸三峽寺（Sanxia Temple，寺廟名），增添了五老峰（Five Elders Peak，山峰名）一帶的許多嗔怒。 腳跨鸚鵡洲（Parrot Isle，地名），擊碎了古老的鏡子，使其變成無數碎片。 婦女搖動織布機，發出軋軋的聲音，在熱鬧的集市上，你真正認識天子了嗎？ 孩童張著嘴，發出歪歪的聲音，在百草叢生的地面上，推薦老僧也不會。 全身都是眼睛，歡喜得像天衣（Tianyi，人名）和尚懷抱倒了的葛藤樁（比喻糾纏不清的事物）。 平地上堆起土堆，嘲笑槐都官（Huai Official，人名）枉自承擔了進入百姓衣服的罪名。 洗腳脫襪就睡覺，本來就沒有什麼特別的生活方式。 叫人劈竹篾，編籬笆，也是尋常人家的生計。 鳥鵲築巢，蝦蟆挖洞，堅固緊密的身軀顯現在塵世之中。 冬瓜直愣愣，葫蘆彎彎曲曲，祖師禪遠遠超越了言語之外。 玩弄蛇頭，撥動虎尾，聽憑各方在劍刃里顯露身影，隱藏身形。 打破扇子，潑出犀牛，說鹽官（Yanguan）在糞堆上把它們揉成一團。

道韻奇特雄偉，獲得了山林隱士的名聲，（如同）合浦（Hepu，地名）的珍珠歸還，蛟龍盤踞，沒有一絲瑕疵。

大覺璉（Dajue Lian，人名）禪師

禪師是泐潭（Letan，地名）的法嗣，名諱懷璉（Huai Lian，人名），是漳州（Zhangzhou，地名）陳氏的兒子。他的母親夢見僧伽（Sengqie，人名）而生下他，因此小名叫泗洲（Sizhou，地名）。禪師前往泐潭（Letan）的法席，（他的見解）與（泐潭）的機鋒相合，得到了印可。禪師侍奉（泐潭）。

【English Translation】 English version: There are caves, and crows, magpies, turtledoves, and pigeons also have nests. Right at this moment, who are you preaching the Dharma to? (Pause for a long time) Saying: 'Things gather according to their kind, and objects are divided according to their group.'

Ascending the hall, Yunju (Yunju, place name) doesn't know how to practice Chan, he washes his feet and goes to bed. The winter melon is straight and dull, while the gourd is curved and winding.

One day, the Zen master cited the story of Abbot Yanguan (Yanguan, person's name) asking the attendant to bring the rhinoceros fan, picking it up and saying: 'During the hottest days of summer, a fan is exactly what's needed, because the attendant doesn't understand the matter. Although it is so, Yanguan (Yanguan) is too verbose, why doesn't everyone just let go?' If the attendant had seen Yanguan (Yanguan) at that time and said: 'Since the fan is broken, return the rhinoceros to me,' then he could have said: 'It has already been scattered in the dustbin.'

Eulogy says:

Coming from hardship and difficulty, the spiritual clarity is not obscured. In the deep courtyard of the towering Han sky, slender bamboos grow, and on the ancient rocks defying ice and frost, cold junipers stand tall. Returning to Sanxia Temple (Sanxia Temple, temple name), it adds much anger to the vicinity of Five Elders Peak (Five Elders Peak, mountain name). Straddling Parrot Isle (Parrot Isle, place name), it shatters the ancient mirror into countless pieces. The woman shakes the loom, making a creaking sound, in the bustling market, have you truly recognized the Son of Heaven? The child opens his mouth, making a crooked sound, on the ground covered with various grasses, even if the old monk recommends, he won't understand. The whole body is eyes, rejoicing like the monk Tianyi (Tianyi, person's name) embracing the overturned kudzu vine stake (metaphor for entangled matters). Piling up mounds on flat ground, mocking Official Huai (Huai Official, person's name) for wrongly bearing the crime of entering the people's clothes. Washing feet, taking off socks, and going to sleep, there is originally no special way of life. Asking people to split bamboo strips and weave fences is also the livelihood of ordinary families. Birds and magpies build nests, toads dig holes, the solid and dense body appears in the dusty world. The winter melon is straight and dull, the gourd is curved and winding, the Zen of the Patriarchs far transcends words. Playing with the snake's head, plucking the tiger's tail, listening to all directions revealing and concealing themselves in the sword's edge. Breaking the fan, splashing the rhinoceros, saying that Yanguan (Yanguan) kneaded them into a ball on the dung heap.

The Taoist rhythm is peculiar and magnificent, gaining the name of a recluse of the mountains and forests, (like) the pearls of Hepu (Hepu, place name) returning, the dragon coils, without a trace of flaw.

Zen Master Dajue Lian (Dajue Lian, person's name)

The Zen master is the Dharma successor of Letan (Letan, place name), his name is Huai Lian (Huai Lian, person's name), he is the son of the Chen family of Zhangzhou (Zhangzhou, place name). His mother dreamed of Sengqie (Sengqie, person's name) and gave birth to him, hence his childhood name was Sizhou (Sizhou, place name). The Zen master went to the Dharma seat of Letan (Letan), (his views) matched (Letan)'s quick wit, and he was approved. The Zen master served (Letan).

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之十餘年。去游廬山。掌記圓通訥處。仁宗召訥。訥倦。奏師代。有旨住凈因。召對化成殿。問佛法大意。稱旨。賜大覺。

后遣中使問曰。才去豎拂。人立難當。

師以頌回奏曰。

有節非干竹。三星繞月宮。

一人居日下。弗與眾人同。

帝覽大悅。又召對便殿。賜羅扇。題元寂頌與師問答詩頌。書以賜之。凡十七篇。至和中。乞歸老山中。進頌曰。

六載皇都唱祖機。兩曾金殿奉天威。

青山隱去忻何得。滿篋唯將御頌歸。

帝和頌不允。宣諭曰。山即如如體也。將安歸乎。再住京國。且興佛法。

師再進頌謝曰。

中使宣傳出禁圍。再令臣住此禪扉。

青山未許藏千拙。白髮將何補萬機。

霄露恩輝方湛湛。林泉情味苦依依。

堯仁況是如天闊。應任孤雲自在飛。

帝賜龍腦缽師謝恩了。捧缽曰。吾法以壞色衣。以瓦鐵器。此缽非法。遂焚之。中使回奏。上加嘆不已。

僧問。聖君御頌親頒賜。和尚將何報此恩。

師以手托地曰。恁么則一人有慶。兆民賴之。

曰。半尋拄杖攪黃河。

開堂。僧問。諸佛出世。利濟群生。猊座師登。將何拯濟。

曰。山高水闊。

曰。花發無

【現代漢語翻譯】 現代漢語譯本 住了十多年後，他前往廬山，在掌記圓通訥處修行。仁宗皇帝召見圓通訥，圓通訥感到疲倦，上奏請求大覺禪師代替。皇帝下旨讓大覺禪師住在凈因寺。皇帝在化成殿召見大覺禪師，詢問佛法的大意，大覺禪師的回答令皇帝滿意，於是賜號『大覺』。

後來，皇帝派遣中使問道：『剛放下拂塵，（你的氣勢）就讓人難以抵擋。』

大覺禪師以頌回覆皇帝：

『有節並非竹，三星繞月宮。 一人居日下，弗與眾人同。』

皇帝看了非常高興，又在便殿召見大覺禪師，賜予羅扇，並題寫了《元寂頌》以及與大覺禪師問答的詩頌，書寫后賜予大覺禪師，共有十七篇。至和年間，大覺禪師請求回山中養老，進獻頌詞說：

『六載皇都唱祖機，兩曾金殿奉天威。 青山隱去忻何得，滿篋唯將御頌歸。』

皇帝和詩迴應，但沒有允許他歸隱，宣諭說：『山即是如如之體，將要回到哪裡去呢？還是留在京城，弘揚佛法吧。』

大覺禪師再次進獻頌詞謝恩說：

『中使宣傳出禁圍，再令臣住此禪扉。 青山未許藏千拙，白髮將何補萬機。 霄露恩輝方湛湛，林泉情味苦依依。 堯仁況是如天闊，應任孤雲自在飛。』

皇帝賜予龍腦缽，大覺禪師謝恩完畢后，捧著缽說：『我的佛法以穿著壞色衣，使用瓦器鐵器為準則，這個缽不符合佛法。』於是焚燒了龍腦缽。中使回去稟告，皇帝更加嘆息不已。

有僧人問：『聖明的君主親自頒賜御頌，和尚您將用什麼來報答這份恩情呢？』

大覺禪師用手托著地，說：『這樣，就是一人有慶，天下百姓都依賴他了。』

（僧人）說：『用半尋長的拄杖攪動黃河。』

開堂說法時，有僧人問：『諸佛出世，是爲了利益救濟眾生，現在您登上法座，將要如何拯救濟度眾生呢？』

大覺禪師說：『山高水闊。』

（僧人）說：『花開了，沒有… 』

【English Translation】 English version After more than ten years, he went to Mount Lu (Lushan), where he practiced under Zhangji Yuantong Ne (掌記圓通訥). Emperor Renzong (仁宗) summoned Ne, but Ne was tired and requested that Great Enlightenment (Dajue, 大覺) Zen Master replace him. The Emperor issued an edict for Great Enlightenment Zen Master to reside at Jingyin Temple (凈因寺). The Emperor summoned Great Enlightenment Zen Master to Huacheng Hall (化成殿) and asked about the main idea of Buddhism. Great Enlightenment Zen Master's answer pleased the Emperor, so he bestowed the title 'Great Enlightenment'.

Later, the Emperor sent a court envoy to ask: 'Just after putting down the whisk, (your aura) is difficult to withstand.'

Great Enlightenment Zen Master replied to the Emperor with a verse:

'With joints, but not bamboo, three stars circle the moon palace. One person dwells under the sun, not the same as everyone else.'

The Emperor was very pleased after reading it, and again summoned Great Enlightenment Zen Master to the side hall, bestowing a silk fan, and inscribed the 'Ode to Primordial Stillness' (Yuanji Song, 元寂頌) and the poems and odes of questions and answers with Great Enlightenment Zen Master, writing them down and bestowing them to Great Enlightenment Zen Master, totaling seventeen pieces. During the Zhihe era, Great Enlightenment Zen Master requested to return to the mountains to retire, presenting a verse saying:

'For six years in the imperial capital, chanting the ancestral mechanism, twice in the golden hall, serving the heavenly majesty. Retiring to the green mountains, what joy can be obtained? The chest is full only of imperial odes to return with.'

The Emperor responded with a poem, but did not allow him to retire, proclaiming: 'The mountain is the Suchness-body (tathata, 如如), where are you going to return to? Stay in the capital and promote Buddhism.'

Great Enlightenment Zen Master presented another verse to thank the Emperor, saying:

'The court envoy proclaims from the forbidden enclosure, again ordering your subject to reside in this Zen abode. The green mountains do not allow hiding my thousand clumsinesses, what can white hair do to supplement the myriad affairs? The dew of grace is truly abundant, the taste of forests and springs is bitterly reluctant. The benevolence of Yao (堯) is as vast as the sky, it should allow the solitary cloud to fly freely.'

The Emperor bestowed a dragon-brain bowl (Longnao bo, 龍腦缽). After Great Enlightenment Zen Master thanked him, he held the bowl and said: 'My Dharma takes wearing worn-out clothes and using earthenware and iron utensils as the standard. This bowl is not in accordance with the Dharma.' So he burned the dragon-brain bowl. The court envoy returned to report, and the Emperor sighed even more.

A monk asked: 'The holy monarch personally bestowed imperial odes, what will you, the abbot, use to repay this kindness?'

Great Enlightenment Zen Master touched the ground with his hand and said: 'In this way, one person has fortune, and all the people rely on him.'

(The monk) said: 'Stirring the Yellow River with a half-xun (尋) long staff.'

When opening the Dharma hall, a monk asked: 'The Buddhas appear in the world to benefit and save sentient beings. Now that you ascend the Dharma seat, how will you save and deliver sentient beings?'

Great Enlightenment Zen Master said: 'The mountains are high and the waters are wide.'

(The monk) said: 'The flowers bloom, without...'

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根樹。魚跳萬仞峰。

曰。新羅國里。

曰。慈舟不棹清波上。劍峽徒勞放木鵝。

曰。脫卻衣裳臥荊棘。

曰。人將語試。

曰。慣得其便。

僧撫掌曰。更𨁝跳。

上堂。文殊寶劍得者為尊。乃拈拄杖曰。凈因今日恁么。直得千聖路絕。雖然如是。猶是矛盾相攻。不犯鋒铓。如何運用。良久。曰。野蒿自發空臨水。江燕初歸不見人。參。

治平中。上疏乞歸。進頌曰。

千簇雲山萬壑流。歸心終老此峰頭。

餘生愿祝無疆壽。一炷清香滿石樓。

英宗留之不可。詔許自便。師渡江留金山西湖。四明守以育王迎至韶九峰。作勸請疏。四明人相與出力建閣。藏所賜詩頌。榜曰宸奎。

東坡知杭。以書問師曰。承要作宸奎閣碑。謹以撰成。衰朽廢學。不知堪上石否。見參寥說師出京。英廟賜手詔。其略曰任性住持者。不知果有否。如有。切請錄示全文。欲添此一節。

師終藏而不出。逮委順后。獲于篋笥。師以佛國白造蒙堂處之。後世叢林因取法焉。師住育王。作逸老堂。

贊曰。

家近榑桑國　　波斯耳帶環 　謂漳泉匾頭　　灼然心毒 　說泗洲入夢　　莫被人謾 　羅萬象于胸中　　風雷陟頓 　吐片言于舌上　　

【現代漢語翻譯】 現代漢語譯本 根樹。 魚跳萬仞峰。

問：新羅國里？（新羅國：古代朝鮮半島國家）

答：慈舟不棹清波上，劍峽徒勞放木鵝。

問：脫卻衣裳臥荊棘？

答：人將語試。

答：慣得其便。

僧人撫掌說：更𨁝跳。

上堂說法。文殊寶劍得者為尊。（文殊：文殊菩薩，佛教菩薩名）乃拈起拄杖說：凈因今日恁么。（凈因：佛教術語，產生結果的直接原因）直得千聖路絕。雖然如是，猶是矛盾相攻。不犯鋒铓，如何運用？良久。說：野蒿自發空臨水，江燕初歸不見人。參。

治平年間，上疏請求告老還鄉。進獻頌詞說：

千簇雲山萬壑流，歸心終老此峰頭。

餘生愿祝無疆壽，一炷清香滿石樓。

英宗皇帝挽留沒有成功，下詔允許他自行安排。師父渡江后，留在金山西湖。四明太守用育王寺的禮儀迎接他到韶州九峰。撰寫勸請疏。四明人一起出資建造閣樓，收藏皇帝賞賜的詩頌，匾額題為宸奎。

東坡先生擔任杭州知州時，寫信問師父說：承蒙您要我作宸奎閣碑文，已經撰寫完成。我年老體衰，學問荒廢，不知道是否可以刻在石頭上。聽參寥說師父從京城出來時，英宗皇帝賜予了手詔，大意是『任命性情自然的人來住持』，不知道果真有這樣的人嗎？如果有，懇請抄錄全文給我，我想添上這一節。

師父始終收藏著手詔而不拿出來。直到圓寂后，才在箱子里找到。師父用佛國寺的白土建造蒙堂來安放它。後世叢林因此傚法。師父住在育王寺時，建造了逸老堂。

讚頌說：

家近榑桑國（榑桑國：神話中的日出之地） 波斯耳帶環 謂漳泉匾頭 灼然心毒 說泗洲入夢（泗洲：地名，古寺所在地） 莫被人謾 羅萬象于胸中 風雷陟頓 吐片言于舌上

【English Translation】 English version Root tree. Fish jump the ten-thousand-foot peak.

Asked: In the country of Silla? (Silla: An ancient kingdom on the Korean Peninsula)

Answered: A compassionate boat does not row on clear waves; in the Sword Gorge, it is futile to release a wooden goose.

Asked: Shedding clothes and lying on thorns?

Answered: People will test with words.

Answered: Accustomed to its convenience.

The monk clapped his hands and said: Jump even higher.

Ascending the hall to preach. The one who obtains Manjusri's sword is honored. (Manjusri: Manjusri Bodhisattva, a Buddhist bodhisattva) Then, picking up the staff, he said: What is Jingyin doing today? (Jingyin: A Buddhist term, the direct cause of a result) It directly cuts off the path of a thousand sages. Although it is like this, it is still a mutual attack of contradictions. Without violating the sharp edge, how to use it? After a long time, he said: Wild artemisia grows spontaneously, empty and facing the water; the river swallows return for the first time, not seeing people. Meditate.

During the Zhiping era, he submitted a memorial requesting to retire and return home. He presented a eulogy saying:

Thousands of clusters of clouds and mountains, ten thousand valleys flow; my heart returns to grow old at the peak of this mountain.

I wish for boundless longevity in my remaining years; a stick of incense fills the stone building.

Emperor Yingzong tried to retain him without success, and issued an edict allowing him to arrange his own affairs. The master crossed the river and stayed at Jinshan West Lake. The governor of Siming welcomed him to Jiufeng in Shaozhou with the rites of Yuwang Temple. He wrote a petition. The people of Siming contributed together to build a pavilion to store the poems and eulogies bestowed by the emperor, with the plaque titled 'Chen Kui'.

When Su Dongpo was the governor of Hangzhou, he wrote a letter asking the master: 'I have been asked to write the inscription for the Chen Kui Pavilion, and I have already completed it. I am old and frail, and my learning is neglected. I don't know if it can be engraved on stone. I heard from Canliao that when the master came out of the capital, Emperor Yingzong bestowed a handwritten edict, the gist of which was 'appointing someone of natural disposition to preside'. I don't know if there is such a person. If so, please transcribe the full text for me, I would like to add this section.'

The master always kept the handwritten edict hidden and did not take it out. It was not found in the box until after his death. The master used white soil from the Buddha Country Temple to build Mengtang to place it. Later generations of monasteries followed this example. When the master lived in Yuvang Temple, he built Yilao Hall.

The praise says:

Home near Fusang Country (Fusang Country: Mythical land of sunrise) Persian ears wear rings Called Zhangquan flat head Certainly heart poison Said Sizhou enters dream (Sizhou: Place name, site of ancient temple) Don't be deceived Encompassing all phenomena in the chest Wind and thunder rise and fall Uttering a few words on the tongue

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錦繡斕班 　㧞澄散聖虎頭關　　笑收虎尾 　焚銀珰使龍腦缽　　喜動龍顏 　拈將拄杖攪黃河　　報恩有分 　脫卻衣裳臥荊棘　　濟物何慳 　尊道德不忘韋布之交　　讓舜老夫身居正寢 　為佛法代赴紫泥之詔　　使訥圓通名播塵寰 　江燕初歸不見人　　文殊劍鋒铓太露 　野蒿自發空臨水　　千聖路蹈斷應難 　錦帳鋪花　　得蘇內翰雄文壯觀宸奎閣 　囊錐脫穎　　為韶九峰一疏來住育王山 　屋縛嘆根椽　　令大地人蒙居養正 　云披三事衲　　學住山翁逸老投閑 　就梅影肱枕胡牀　　斫額望明月 　破竹陰屨穿苔徑　　倚檻看狂瀾

青出藍青於藍。欲窮端的意。幽鳥語綿蠻。

天衣懷禪師

師諱義懷。嗣雪竇。永嘉陳氏子。世以漁為業。母夢星隕于屋除。及產。多吉祥。兒稚坐父船尾。漁得魚。付師貫。師不忍。私投江中。父怒笞詬。甘甜之。不以介意。長游京師。依景德寺為童行。天聖中。試經得度。謁金鑾善．葉縣省。皆不契。由洛抵龍門。復至都下。欲繼宗風。意有未決。忽遇言法華。撫師背曰。雲門．臨濟。

去。東遊至姑蘇。禮明覺于翠峰。入室次。覺曰。恁么也不得。不恁么也不得。恁么不恁么總不得。師擬議。覺打出。如是者數四。

尋為水頭。

【現代漢語翻譯】 現代漢語譯本 錦繡斕班 㧞澄散聖虎頭關，笑收虎尾 焚銀珰使龍腦缽，喜動龍顏 拈將拄杖攪黃河，報恩有分 脫卻衣裳臥荊棘，濟物何慳 尊道德不忘韋布之交，讓舜老夫身居正寢 為佛法代赴紫泥之詔，使訥圓通名播塵寰 江燕初歸不見人，文殊（Manjusri）劍鋒铓太露 野蒿自發空臨水，千聖路蹈斷應難 錦帳鋪花，得蘇內翰雄文壯觀宸奎閣 囊錐脫穎，為韶九峰一疏來住育王山 屋縛嘆根椽，令大地人蒙居養正 云披三事衲，學住山翁逸老投閑 就梅影肱枕胡牀，斫額望明月 破竹陰屨穿苔徑，倚檻看狂瀾 青出於藍而勝於藍。欲窮端的意，幽鳥語綿蠻。 天衣懷禪師 師諱義懷（Yi Huai）。嗣雪竇（Xuedou）。永嘉（Yongjia）陳氏子。世以漁為業。母夢星隕于屋除。及產，多吉祥。兒稚坐父船尾。漁得魚，付師貫。師不忍，私投江中。父怒笞詬。甘甜之，不以介意。長游京師，依景德寺（Jingde Temple）為童行。天聖（Tiansheng）中，試經得度。謁金鑾善（Jinluan Shan），葉縣省（Yexian Sheng），皆不契。由洛（Luo）抵龍門（Longmen）。復至都下。欲繼宗風，意有未決。忽遇言法華（Fahua）。撫師背曰：『雲門（Yunmen）、臨濟（Linji）。』 去。東遊至姑蘇（Gusu）。禮明覺（Mingjue）于翠峰（Cuifeng）。入室次。覺曰：『恁么也不得，不恁么也不得，恁么不恁么總不得。』師擬議。覺打出。如是者數四。 尋為水頭。

【English Translation】 English version Brocade Splendor Uprooting the dust, scattering the sages at Tiger Head Pass, smilingly收(收 means collect) in the tiger's tail. Burning silver earrings, using dragon brain bowls, joyfully moving the dragon's face. Taking the staff to stir the Yellow River, there is a share in repaying kindness. Taking off clothes and lying on thorns, how stingy is it to help others? Respecting morality and not forgetting the friendship of commoners, letting Shun (Shun, a legendary Chinese ruler) allow the old man to live in the main chamber. For the sake of Buddhism, going to the purple clay edict on behalf of others, making Na Yuangong's (Na Yuangong) name spread throughout the world. The river swallows return for the first time, but no one is seen, Manjusri's (Manjusri) sword is too exposed. The wild artemisia grows spontaneously, facing the water in vain, the road of thousands of saints is difficult to tread. Brocade tents spread flowers, obtaining Su Neihan's (Su Neihan) magnificent article to view the Chenkui Pavilion. A錐(錐 means awl) in a bag reveals its point, coming to live in Yuhuang Mountain (Yuhuang Mountain) for a memorial to the nine peaks of Shao. The house is bound, lamenting the root rafters, causing the people of the earth to be sheltered and nurtured. The clouds reveal the three-piece kasaya, learning to live like an old mountain man, leisurely retiring. Leaning on the plum shadow, using the arm as a pillow on the Hu bed, chopping the forehead and looking at the bright moon. Breaking through the bamboo shade, wearing clogs and walking through the mossy path, leaning on the railing to watch the raging waves. Blue comes from indigo but is bluer than indigo. Wanting to exhaust the meaning of the end, the secluded bird's language is soft and slow. Zen Master Tianyi Huai The master's name is Yi Huai. Successor to Xuedou. A son of the Chen family of Yongjia. The family has been engaged in fishing for generations. His mother dreamed of a star falling on the roof. And when he was born, there were many auspicious signs. As a child, he sat at the stern of his father's boat. When he caught fish, he gave it to the master to string. The master couldn't bear it and secretly threw it into the river. The father was angry and scolded him. He accepted it sweetly and didn't mind. He traveled to the capital for a long time and became a child monk at Jingde Temple. During the Tiansheng period, he passed the scriptures and was ordained. He visited Jinluan Shan and Yexian Sheng, but neither agreed with him. He arrived at Longmen from Luo. He returned to the capital. Wanting to continue the ancestral style, his mind was undecided. Suddenly, he met someone who spoke of Fahua. He patted the master's back and said, 'Yunmen, Linji.' Go. He traveled east to Gusu. He paid homage to Mingjue at Cuifeng. When he entered the room, Jue said, 'It's not okay to be like this, it's not okay not to be like this, it's not okay to be like this or not like this.' The master hesitated. Jue hit him out. This happened several times. Soon he became the water head.

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因汲水檐折。忽悟。作投機頌曰一二三四五六七。萬仞峰前獨足立。

奪得驪龍頷下珠。一言勘破維摩詰。

覺捬幾稱善。

出世鐵佛。上堂。譬如雁過長空。影沈寒水。雁無遺蹤之意。水無留影之心。若能如是。方解異類中行。不用續鳧截鶴。夷岳盈壑。放行也。百丑千拙。收來也。攣攣拳拳。用之。則敢與八大龍王鬥富。不用。都不直半文錢。

參次。住平江薦福。接沖本秀夫。后榜方丈。曰烹金爐。

楊無為贊曰。

沖本秀夫。四碧眼胡。

中間坐者。烹金之爐。

上堂。夫為宗師。須是驅耕夫之牛。奪饑人之食。遇賤即貴。遇貴即賤。驅耕夫之牛。令他苗稼豐登。奪饑人之食。令他永絕饑虛。遇賤即貴。握土成金。遇貴即賤。變金為土。老僧亦不驅耕夫之牛。亦不奪饑人之食。何謂。耕夫之牛我何用。饑人之食復何餐。我也不握土成金。也不變金作土。何也。金是金。土是土。玉是玉。石是石。僧是僧。俗是俗。古今天地。古今日月。古今山河。古今人倫。雖然如此。打破大散關。幾個迷逢達磨。

上堂。須彌頂上不扣金鐘。畢缽巖前無人聚會。山僧倒騎佛殿。諸人返著草鞋。朝游檀特。暮到羅浮。拄杖針筒。自家收取。

上堂。夜來寒霜凜

【現代漢語翻譯】 現代漢語譯本 因汲水時水桶碰到屋檐，屋檐折斷。覺捬（Jue Fu）忽然領悟，作投機頌說：『一二三四五六七，萬仞峰前獨足立。奪得驪龍（Li Long，傳說中的黑龍）頷下珠，一言勘破維摩詰（Vimalakirti，佛教在家菩薩的代表人物）。』 覺捬（Jue Fu）拍手稱讚。 出世鐵佛（Chu Shi Tie Fo）上堂說法：『譬如大雁飛過長空，影子沉入寒冷的水中。大雁沒有留下痕跡的意圖，水也沒有留下影子的心思。如果能夠像這樣，才能理解在不同種類中行走，不用續接野鴨的短腿，截斷仙鶴的長腿，削平高山，填滿深谷。』放開時，百般醜陋千般笨拙；收回來時，緊緊收攏。用它的時候，敢於與八大龍王（Eight Dragon Kings，佛教護法神）比富；不用它的時候，一文錢也不值。 參學后，住持平江薦福寺（Pingjiang Jianfu Temple），接替沖本秀夫（Chongben Xiufu）。後來張榜為方丈，名為烹金爐（Pengjin Lu）。 楊無為（Yang Wuwei）讚頌說： 『沖本秀夫（Chongben Xiufu），四碧眼胡（Si Bi Yan Hu）。中間坐者，烹金之爐（Pengjin Zhi Lu）。』 上堂說法：『作為宗師，必須是驅趕農夫的牛，奪取飢餓之人的食物，遇到低賤就使之高貴，遇到高貴就使之低賤。驅趕農夫的牛，使他的莊稼豐收；奪取飢餓之人的食物，使他永遠擺脫飢餓。遇到低賤就使之高貴，握住泥土變成黃金；遇到高貴就使之低賤，把黃金變成泥土。老僧我不驅趕農夫的牛，也不奪取飢餓之人的食物。為什麼呢？農夫的牛我有什麼用？飢餓之人的食物我又吃什麼？我也不握住泥土變成黃金，也不把黃金變成泥土。為什麼呢？金就是金，土就是土，玉就是玉，石頭就是石頭，僧就是僧，俗就是俗，古今天地，古今日月，古今山河，古今人倫。雖然如此，打破大散關（Da San Guan，地名），有幾個迷途的人遇到達磨（Bodhidharma，禪宗始祖）？』 上堂說法：『須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂上不敲金鐘，畢缽巖（Pippala Cave，佛陀弟子摩訶迦葉苦修的地方）前無人聚集。山僧我倒騎佛殿，諸位反穿著草鞋。早上游歷檀特山（Dandaka，印度古地名），晚上到達羅浮山（Luofu Mountain，中國名山）。拄杖和針筒，自己收好。』 上堂說法：『夜裡寒霜凜冽。』

【English Translation】 English version While drawing water, the bucket hit the eaves, causing them to break. Jue Fu (Jue Fu) suddenly realized and composed a verse of opportunity: 'One, two, three, four, five, six, seven, standing alone before the ten-thousand-foot peak. Seizing the pearl from beneath the chin of Li Long (Li Long, a legendary black dragon), a single word reveals Vimalakirti (Vimalakirti, a representative of Buddhist lay practitioners).' Jue Fu (Jue Fu) clapped his hands in praise. Chu Shi Tie Fo (Chu Shi Tie Fo) ascended the hall and preached: 'It is like a wild goose flying across the long sky, its shadow sinking into the cold water. The goose has no intention of leaving a trace, and the water has no intention of keeping the shadow. If one can be like this, then one can understand walking among different kinds, without needing to extend the duck's short legs or cut off the crane's long legs, leveling mountains and filling valleys.' When released, a hundred uglinesses and a thousand clumsinesses; when retracted, tightly gathered. When used, daring to compete in wealth with the Eight Dragon Kings (Eight Dragon Kings, Buddhist Dharma protectors); when not used, not worth half a penny. After studying, he resided at Pingjiang Jianfu Temple (Pingjiang Jianfu Temple), succeeding Chongben Xiufu (Chongben Xiufu). Later, he was posted as abbot, named Pengjin Lu (Pengjin Lu). Yang Wuwei (Yang Wuwei) praised: 'Chongben Xiufu (Chongben Xiufu), a barbarian with four blue eyes (Si Bi Yan Hu). The one sitting in the middle is the furnace for smelting gold (Pengjin Zhi Lu).' Ascending the hall, he preached: 'As a master, one must drive away the farmer's ox and seize the food of the hungry, making the lowly noble and the noble lowly. Driving away the farmer's ox, so that his crops may be abundant; seizing the food of the hungry, so that he may be forever free from hunger. Making the lowly noble, grasping soil and turning it into gold; making the noble lowly, turning gold into soil. This old monk does not drive away the farmer's ox, nor does he seize the food of the hungry. Why? What use do I have for the farmer's ox? What do I eat of the food of the hungry? I do not grasp soil and turn it into gold, nor do I turn gold into soil. Why? Gold is gold, soil is soil, jade is jade, stone is stone, monk is monk, layman is layman, ancient and modern heaven and earth, ancient and modern sun and moon, ancient and modern mountains and rivers, ancient and modern human relations. Even so, breaking through Da San Guan (Da San Guan, a place name), how many lost ones meet Bodhidharma (Bodhidharma, the founder of Zen Buddhism)?' Ascending the hall, he preached: 'No golden bell is struck on the summit of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), and no one gathers before Pippala Cave (Pippala Cave, where the Buddha's disciple Mahakasyapa practiced asceticism). This mountain monk rides the Buddha hall upside down, and you all wear straw sandals backwards. In the morning, traveling to Dandaka (Dandaka, an ancient Indian place name), in the evening, arriving at Luofu Mountain (Luofu Mountain, a famous Chinese mountain). Walking sticks and needle cases, collect them yourselves.' Ascending the hall, he preached: 'Last night, the cold frost was biting.'

---

冽。黃河凍結。陜府鐵牛腰折。盡道女媧煉石補天。爭奈西天一缺。如今欲與他補卻。又恐大地人無出氣處。且留者一竅與大地人出氣。參。

僧問。牛頭未見四祖時如何。

曰。長江無六月。

曰。見后如何。

曰。一年一度春。

上堂。蜀魄連宵叫。鵽鳭終夜啼。圓通門大啟。何事隔雲泥。

辭世曰。紅日照榑桑。寒云封華岳。三更過鐵圍。拶折驪龍角。琉璃雙澗月分破。翡翠十峰云掃開。乃天衣境也。

贊曰。

笑花正眼　　立雪元樞 　早往京師試經　　駕三車自鞭觳觫 　長就翠峰養聖　　奏九成日樂鶢鶋 　巨口吞鉤　　飏下知幾赤梢鯉 　精金躍冶　　不祥是四碧眼胡 　寒水一奩清　　印長空沈雁影 　匾擔兩頭折　　抉驪頷奪明珠 　眼有瞳人　　初不在握土成金驅耕奪食 　身行異類　　又何須夷岳盈壑截鶴續鳧 　徹骨貧窮　　敢與龍王鬥富 　一言勘破　　豈容摩詰名模 　教人返著鞋　　暮到羅浮朝游檀特 　被僧輕捬背　　急尋明覺遠到姑蘇 　半夜霜寒　　結黃河凍陜府䥫牛腰折 　一年春到　　引牛頭見四祖枯木花敷 　鵽鳭啼夜蜀魄吟霄　　圓通門大啟扄鑰 　翡翠掃云琉璃分月　　天衣境巧𦘕成圖 　出林師子　　歷塊神駒

走過䥫圍尋不得。趙州東壁掛葫蘆。

圓照本禪師

師嗣天衣。諱宗本。常州管氏子。初見天衣。室中問師。即心是佛時如何。

師曰。殺人放火有甚麼難。於是名顯。

元豐間。李漕使復圭命師開法瑞光。法席日盛。杭州守陳公襄以承天．興教二剎。命師擇居。蘇人留之益甚。又以凈慈堅請。移文諭道俗曰。借師三年。為此邦植福。不敢久占。道俗始從。

元豐五年。神宗下詔。辟相國寺六十四院為八。禪二律六。召師為慧林第一祖。既至。遣使問勞。翌日。召對廷和殿問道。賜坐。師即跏趺。帝問。卿受業何寺。

奏曰。承天永安。帝大悅。賜茶。即舉盞長吸。又蕩撼之。帝喜其真。喻以方興禪宗。宜善開導。

奏曰。陛下知有此道。如日照臨。臣豈敢自怠。即辭退。

帝目送之。謂左右曰。真福慧僧也。

僧問。如何是祖師西來意。

曰。韓信臨朝底。

曰。中下之流如何領會。

曰。伏屍萬里。

曰。早知今日事。悔不慎當初。

曰。三皇冢上草離離。

上堂。頭圓像天。足方似地。古貌棱層。丈夫意氣。趯倒須彌。踏翻海水。帝釋與龍王無著身處。乃拈拄杖曰。卻來拄杖上迴避。咄。任汝神通變化。

【現代漢語翻譯】 現代漢語譯本 走過鐵圍山也尋它不得，趙州禪師將葫蘆掛在東墻上。

圓照宗本禪師

禪師是天衣義懷禪師的法嗣，名諱宗本，是常州管氏之子。他最初拜見天衣義懷禪師時，天衣禪師在禪房中問他：『即心是佛』（當下之心就是佛）是什麼意思？

宗本禪師回答說：『殺人放火有什麼難的？』因此聲名顯赫。

元豐年間，李復圭漕使命令宗本禪師在瑞光寺開壇講法，法席日益興盛。杭州太守陳襄想請他住持承天寺和興教寺，但蘇州人極力挽留他。後來凈慈寺也懇切邀請，於是發文告知當地僧人和百姓說：『借宗本禪師三年，為這個地方培植福德，不敢長久佔用。』當地僧人和百姓這才同意。

元豐五年，宋神宗下詔，將相國寺的六十四個院落合併爲八個，禪宗寺院兩個，律宗寺院六個。皇帝召宗本禪師擔任慧林寺的第一代住持。宗本禪師到任后，皇帝派使者慰問。第二天，皇帝在廷和殿召見他並詢問佛法，賜予座位。宗本禪師立即跏趺而坐。皇帝問：『您在哪裡出家？』

宗本禪師回答說：『承天永安寺。』皇帝非常高興，賜茶。宗本禪師接過茶杯，長長地吸了一口，又搖晃了一下茶杯。皇帝喜歡他的真誠，告訴他禪宗正在興起，應該好好引導。

宗本禪師回答說：『陛下知道有這樣的佛法，就像太陽照耀一樣，臣怎麼敢懈怠呢？』說完就告退了。

皇帝目送他離開，對左右的人說：『真是個有福慧的僧人啊！』

有僧人問：『什麼是祖師西來意？』（達摩祖師從西方來到中國的真正用意是什麼？）

宗本禪師回答說：『是像韓信在朝廷上一樣。』（指韓信功高震主，最終被殺）

僧人問：『中等和下等根器的人如何領會？』

宗本禪師回答說：『伏屍萬里。』（指戰爭的殘酷）

僧人說：『早知今日事，悔不慎當初。』

宗本禪師回答說：『三皇的墳墓上長滿了雜草。』（指一切都會過去，即使是古代的帝王也無法避免死亡）

禪師上堂說法時說：『頭圓象徵天，足方象徵地，古樸的外貌，大丈夫的氣概，能踢倒須彌山（Sumeru），踏翻海水，讓帝釋天（Śakra）和龍王（Nāga）無處藏身。』於是拿起拄杖說：『卻來拄杖上回避。咄！任憑你神通變化。』

【English Translation】 English version Having walked through the Iron Ring Mountains, one cannot find it. Zen Master Zhao Zhou hangs the gourd on the east wall.

Zen Master Yuanzhao Zongben

The Master was a Dharma heir of Tianyi (Yihuai). His personal name was Zongben, and he was a son of the Guan family of Changzhou. When he first met Tianyi, Tianyi asked him in his room, 'What is it like when 'this very mind is Buddha' (即心是佛)?'

The Master said, 'What difficulty is there in killing people and setting fires?' Because of this, his name became well-known.

During the Yuanfeng period, Commissioner Li Fugui ordered the Master to open a Dharma assembly at Ruiguang Temple. The Dharma assembly flourished day by day. The governor of Hangzhou, Chen Xiang, wanted to invite the Master to reside at Chengtian Temple and Xingjiao Temple, but the people of Suzhou strongly urged him to stay. Later, Jingci Temple also earnestly invited him, so a document was issued to the local monks and laypeople saying, 'We are borrowing Master Zongben for three years to cultivate blessings for this place, and we dare not occupy him for long.' Only then did the local monks and laypeople agree.

In the fifth year of Yuanfeng, Emperor Shenzong of Song issued an edict, merging the sixty-four courtyards of Xiangguo Temple into eight, with two Chan (禪) temples and six Vinaya (律) temples. The emperor summoned Master Zongben to serve as the first abbot of Huilin Temple. After Master Zongben arrived, the emperor sent an envoy to inquire about his well-being. The next day, the emperor summoned him to the Tinghe Hall to ask about the Dharma and granted him a seat. Master Zongben immediately sat in the lotus position. The emperor asked, 'At which temple did you receive ordination?'

Master Zongben replied, 'Chengtian Yong'an Temple.' The emperor was very pleased and offered him tea. Master Zongben took the cup, took a long sip, and then shook the cup. The emperor liked his sincerity and told him that the Chan school was flourishing and should be well guided.

Master Zongben replied, 'Your Majesty knows that there is such a Dharma, just like the sun shining. How dare I be negligent?' Then he took his leave.

The emperor watched him leave and said to those around him, 'Truly a monk of blessings and wisdom!'

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (祖師西來意, What was the true intention of Bodhidharma coming from the West to China?)

The Master replied, 'It is like Han Xin at court.' (韓信臨朝底, referring to Han Xin, who achieved great merit but was eventually killed by the emperor)

The monk asked, 'How can those of middling and lower capacity understand?'

The Master replied, 'Corpses lie for ten thousand miles.' (伏屍萬里, referring to the cruelty of war)

The monk said, 'If I had known what would happen today, I would have regretted not being careful in the beginning.'

The Master replied, 'Grass grows sparsely on the tombs of the Three Emperors.' (三皇冢上草離離, referring to the impermanence of everything, even ancient emperors cannot avoid death)

When the Master ascended the Dharma hall to preach, he said, 'The head is round, symbolizing heaven; the feet are square, symbolizing earth; an ancient appearance, the spirit of a great man, able to kick over Mount Sumeru (須彌), overturn the sea, leaving Śakra (帝釋) and the Nāga (龍王) with nowhere to hide.' Then he picked up his staff and said, 'Yet come and take refuge on this staff. DOH! Let your supernatural powers transform as they may.'

---

究竟須歸者里。卓拄杖一下。

元祐元年。以老求歸。得旨任便雲遊。州郡不得抑令住持。擊鼓辭眾曰。本是無家客。那堪任便游。順風加櫓棹。船子下楊州。

既出都城。王公大臣送者。車騎相屬。師臨別誨之曰。歲月不可把玩。老病不與人期。唯勤修勿怠。是真相為。聞者莫不流涕。其真慈善導。感人如此。晚居蘇之靈巖。示寂后。門弟子塔全身於寺之左。

贊曰。

真福慧僧　　稟丈夫氣 　倚烏藤古貌棱棱　　發清談春風亹亹 　到南泉不疑地　　攀噲蹈鴻門 　窮少室濫觴源　　韓信臨朝底 　蹈翻大海　　聽龍王改宅他方 　踢倒須彌　　使帝釋容身無地 　圓照堂前光皎皎　　揭示祖師心 　三皇冢上草離離　　漏泄東君意 　垂一機指人活路　　大用雷奔 　借三年植福此邦　　惡聲鼎沸 　一錫晚歸林下　　輦寺無心宿斷云 　七絃高掛壁間　　里臺有月翻秋水

即心即佛。殺人放火有甚麼難。到船子。下楊州。因甚麼感人流涕。

圓通秀禪師

師嗣天衣。諱法秀。秦州人。俗姓辛。母夢老僧投宿。乃有娠。先是。麥積山有老僧與應干寺魯和尚善。每欲從魯遊方。魯老之。既去。乃曰。他日當尋我竹鋪坡前。俄有兒生其所。往觀之。兒為一笑。三歲愿隨

【現代漢語翻譯】 現代漢語譯本： 究竟應該歸向何處？（禪師）用拄杖敲了一下地面。

元祐元年（公元1086年），（禪師）因為年老請求告老還鄉，得到皇帝的旨意，允許他隨意雲遊，各州郡不得強留他擔任住持。他擊鼓向大眾告別說：『本來就是沒有家的客人，哪裡經得起隨意遊蕩？順風加上櫓棹，船子直下揚州。』

離開都城后，王公大臣前來送行的，車馬相連不斷。禪師臨別教誨他們說：『歲月不可玩忽，衰老疾病不會與人商量。只有勤奮修行不懈怠，才是真正的相互幫助。』聽者無不流淚，他真誠的慈善引導，感人至深。晚年居住在蘇州的靈巖寺，圓寂后，門下弟子將他的全身舍利塔建在寺廟的左側。

讚頌說：

真正的福慧僧人，稟有大丈夫的氣概。 倚靠著烏藤杖，古貌棱角分明，發出清談，如春風般和煦。 到南泉（趙州古佛，禪宗大師）不懷疑，攀登噲（樊噲）蹈鴻門（鴻門宴）。 窮盡少室山（達摩祖師面壁處）的源頭，韓信（漢朝大將）臨朝的底蘊。 翻轉大海，聽龍王改變宅邸到其他地方。 踢倒須彌山（佛教中的聖山），使帝釋天（佛教護法神）容身無地。 圓照堂前光明皎潔，揭示祖師的心。 三皇（中國傳說中的三位帝王）墳墓上野草離離，泄漏東君（春神）的意圖。 垂下一機，指引人們活路，大用如雷霆奔涌。 借三年時間，在此地植福，惡名鼎沸。 一根錫杖晚年歸隱山林，輦寺（寺廟）無心留宿斷云。 七絃琴高掛在墻壁上，里臺（村落）有明月翻動秋水。

即心即佛，殺人放火有什麼難的？到船子下揚州，為什麼感人流涕？

圓通秀禪師

禪師是天衣義懷禪師的法嗣，名諱法秀，秦州人，俗姓辛。他的母親夢見一位老僧前來投宿，於是就懷了孕。此前，麥積山有位老僧與應干寺的魯和尚交好，每次想跟隨魯和尚雲遊四方，魯和尚都阻止他。老僧離開后，就說：『將來會在竹鋪坡前找到我。』不久，有個嬰兒出生在那裡。前往觀看，嬰兒對他一笑。三歲時，（法秀）就願意跟隨（魯和尚）。

【English Translation】 English version: Where ultimately should one return? (The Chan master) tapped the ground once with his staff.

In the first year of Yuan祐 (1086 AD), (the Chan master) requested to retire due to old age, and received an imperial decree allowing him to travel freely, with orders that no prefecture or county should force him to stay as abbot. He struck the drum to bid farewell to the assembly, saying: 'Originally a homeless guest, how can I bear to wander at will? With the wind at my back and oars in hand, the boatman heads straight for Yangzhou.'

After leaving the capital, the princes, dukes, and ministers who came to see him off formed an endless procession of carriages and horses. The Chan master, on the verge of departure, instructed them: 'Time cannot be trifled with, and old age and sickness do not wait for anyone. Only diligent cultivation without懈怠 is true mutual assistance.' Those who heard this could not help but shed tears, so deeply moving was his sincere and compassionate guidance. In his later years, he resided at Lingyan Temple in Suzhou. After his passing, his disciples built a stupa containing his whole-body relics to the left of the temple.

A eulogy says:

A true monk of blessings and wisdom, possessing the spirit of a great man. Leaning on a wuteng (black rattan) staff, his ancient face is sharp and distinct, delivering pure talks like a gentle spring breeze. Arriving at Nanquan (Venerable ZhaoZhou, a Chan master) without doubt, climbing Kuai (Fan Kuai) and stepping into Hongmen (Hongmen Banquet). Exhausting the source of Shaoshi Mountain (where Bodhidharma faced the wall), the essence of Han Xin (a general of the Han Dynasty) at court. Overturning the great sea, listening to the Dragon King change his residence to another place. Kicking over Mount Sumeru (the sacred mountain in Buddhism), leaving the Emperor Shakra (a Buddhist protector deity) with no place to dwell. Before the Hall of Perfect Illumination, the light is bright and clear, revealing the mind of the Patriarch. On the tombs of the Three Sovereigns (legendary rulers of China), the grass grows lush, leaking the intentions of the Lord of Spring. Lowering a mechanism, guiding people to a path of life, its great function like thunder and lightning. Borrowing three years to plant blessings in this land, causing a clamor of ill repute. A single staff returning to the forest in his later years, the temple has no intention of lodging broken clouds. A seven-stringed zither hangs high on the wall, in the village there is a moon stirring the autumn waters.

Mind is Buddha, what difficulty is there in killing and arson? Arriving at the boatman heading to Yangzhou, why did it move people to tears?

Chan Master Yuantong Xiu

The Chan master was a Dharma heir of Chan Master Tianyi Yihuai, his name was Faxiu, a native of Qinzhou, with the secular surname Xin. His mother dreamed of an old monk seeking lodging, and then she became pregnant. Before this, an old monk on Mount Maiji was friends with the monk Lu of Yinggan Temple, and every time he wanted to follow Monk Lu to travel around, Monk Lu stopped him. After the old monk left, he said: 'In the future, you will find me in front of the bamboo shop slope.' Soon after, a baby was born there. When they went to see him, the baby smiled at him. At the age of three, (Faxiu) was willing to follow (Monk Lu).

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魯歸。十九試經得度。勵志講肄。習圓覺．華嚴。妙入精義。

聞無為鐵佛懷禪師法席盛。徑往參禮。懷問。座主講甚麼經。

曰。華嚴。

曰。華嚴以何為宗。

曰。法界為宗。

曰。法界以何為宗。

曰。以心為宗。

曰。心以何為宗。師無語。

懷曰。毫釐有差。天地懸隔。汝當自看。必有發明。

后聞僧舉。白兆問報慈雲。情生智隔。想變體殊。情未生時如何。慈雲。隔。忽悟。直到方丈陳所證。

懷曰。汝真法器。吾宗異日在汝行矣。

師服勤八年。懷推為導首。出世四面。后住本山。上堂。少林九年冷坐。卻被神光覷破。如今玉石難分。只得麻纏紙裹。還會么。笑我者多。哂我者少示眾。山僧不會解說。大都應個時節。相喚吃碗湯茶。亦無祖師妙訣。禪人若也未相諳。蹈著秤錘硬似鐵上堂。寒雨細。朔風高。吹砂走石。拔木鳴條。諸人盡知有。且道風作何色。若識得去。許你具眼。若也不識。莫怪相謾。

僧問。不離生死而得涅槃。不出魔界而入佛界。

師曰。赤土涂牛奶。

曰。謝師答話。

曰。你話頭道什麼。僧擬議。師便喝。

師嚴冷。叢林號為鐵面。李伯時𦘕馬入神。師勸曰。當想入馬腹

{ "translations": [ "現代漢語譯本：", "魯歸，十九歲時通過試經得度（正式成為僧侶）。他立志研究佛法，學習《圓覺經》和《華嚴經》，對其中的精妙之處有深刻的理解。", "", "聽說無為鐵佛懷禪師的道場非常興盛，便直接前去參拜。懷禪師問：『座主（精通經論的僧侶）你講授什麼經？』", "", "魯歸回答：『《華嚴經》。』", "", "懷禪師問：『《華嚴經》以什麼為宗旨？』", "", "魯歸回答：『以法界為宗旨。』（法界：宇宙萬有，一切諸法的總稱）", "", "懷禪師問：『法界以什麼為宗旨？』", "", "魯歸回答：『以心為宗旨。』", "", "懷禪師問：『心以什麼為宗旨？』魯歸無言以對。", "", "懷禪師說：『哪怕只有一絲一毫的偏差，結果也會像天地一樣懸殊。你應該自己去參悟，必定會有所領悟。』", "", "後來，魯歸聽到有僧人提起，白兆禪師問報慈雲禪師：『情生則智隔，想變則體殊。情未生時如何？』慈雲禪師回答：『隔。』魯歸忽然領悟。他直接去方丈室，陳述自己所領悟的道理。", "", "懷禪師說：『你真是個可以造就的法器。我們宗門的未來就靠你了。』", "", "魯歸在懷禪師門下勤奮修行八年。懷禪師推舉他為僧眾的首領。他開始在各地弘法，後來回到本山居住。上堂說法時說：『達摩祖師在少林寺面壁九年，冷冷清清地坐著，卻被神光（慧可）看破。如今玉和石頭難以分辨，只好用麻繩纏繞，用紙包裹起來。你們明白嗎？』『嘲笑我的人多，譏諷我的人少。』他向大眾開示說：『老衲不會解說，大都只是應個時節。互相招呼著喝碗茶，也沒有什麼祖師的妙訣。禪人如果還不熟悉，踩在秤錘上也會覺得硬得像鐵。』上堂說法時說：『寒冷的雨絲細細地下著，北風呼嘯。吹得沙土飛揚，拔起樹木，樹枝發出鳴叫。』『各位都知道有風，那麼請問風是什麼顏色？如果能認識到，就允許你具有慧眼。如果不能認識，就不要怪我欺騙你。』", "", "有僧人問：『不離開生死而能得到涅槃（佛教修行的最高境界），不超出魔界而能進入佛界，這是什麼道理？』", "", "魯歸回答：『用紅土塗抹牛奶。』", "", "僧人說：『感謝師父的回答。』", "", "魯歸問：『你剛才問的話是什麼意思？』僧人猶豫不決。魯歸便大喝一聲。", "", 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中矣。李有省。因令改𦘕觀音。李從之。

山谷好作艷詞。人爭傳之。師呵之。谷笑曰。又當置我于馬腹中耶。

師曰。公作艷詞以蕩人心。不止馬腹。正恐生泥犁中耳。谷驚愕。乃止。

贊曰。

靡羈束　　何彳亍 　麥積山夢裡翻身　　竹鋪坡笑中含毒 　頂門眼正　　等天地若浮漚 　魏闕心遊　　以江湖為桎梏 　悟報慈情生智隔　　冷汗通身 　指華嚴法界心宗　　狂花眩目 　玄中自得　　幾星沙善解玉連環 　妙處不傳　　一蟻絲巧穿珠九曲 　赤土涂牛奶　　入佛魔命若懸絲 　生鐵褁麵皮　　辨龍蛇機如嚙鏃 　金錘影動輪掌上　　圭角棱棱 　寶劍光寒掛眉間　　鋒铓簇簇 　𦘕神駒得妙處入馬腹　　喚醒李龍眠 　作艷詞惑亂人陷泥犁　　霍殺黃山谷 　烹天衣紅爐里　　未辨金鍮 　坐少林深雪中　　難分石玉

巧說不會。應時節吃碗湯茶。又何曾雨解吹砂。風能㧞木。

大通本禪師

師諱善本。嗣圓照。穎人。董仲舒之後。弱冠博極群書。無仕䆠意。往京師試經得度。參圓照于瑞光。悟旨。出世雙林。次住凈慈。神考聞其名。有詔住上都慧林。賜大通號。

上堂曰。上不見天。下不見地逼。塞虛空。無處迴避。為君明破即不中。且向南山

【現代漢語翻譯】 現代漢語譯本： 『中矣』（大概是說畫得可以了）。李有省（李龍眠，著名畫家）。於是讓李龍眠修改他畫的觀音像。李龍眠聽從了他的建議。

黃山谷（黃庭堅，北宋詩人、書法家）喜歡創作艷詞，人們爭相傳誦。禪師呵斥他。黃山谷笑著說：『又要把我打入馬腹中嗎？』

禪師說：『你創作艷詞來迷惑人心，不止是打入馬腹，恐怕要墮入泥犁（地獄）之中。』黃山谷驚恐愕然，於是停止創作艷詞。

贊曰：

沒有羈絆，為何還猶豫不決？ 麥積山（佛教石窟）夢裡翻身，竹鋪坡（地名）笑中含毒。 頂門眼（智慧之眼）端正，視天地如浮漚（水泡）。 魏闕（朝廷）心神嚮往，以江湖為桎梏（束縛）。 領悟報恩的慈悲心，卻因智識而產生隔閡，冷汗濕透全身。 指點華嚴法界的心宗，狂花令人眼花繚亂。 玄妙之處在於自我領悟，幾粒沙子也能巧妙地解開玉連環。 精妙之處無法言傳，一隻螞蟻也能巧妙地穿過九曲的珠子。 用赤土塗抹牛奶，入佛入魔，生命危如懸絲。 用生鐵包裹麵皮，辨別龍蛇，機鋒如箭鏃相嚙。 金錘的影子在手掌上轉動，棱角分明。 寶劍的光芒寒冷，懸掛在眉間，鋒芒畢露。 畫神駒，得其妙處，卻要入馬腹受苦，喚醒了李龍眠。 作艷詞，迷惑人心，要陷於泥犁地獄，嚇壞了黃山谷。 在紅爐里烹煮天衣（指佛法），還未辨別出是真金還是黃銅。 在少林寺的深雪中打坐，難以分辨是石頭還是美玉。

巧妙的言語不會，應時節喝碗湯茶。又何曾雨能止息，風能拔樹。

大通本禪師

禪師名諱善本，是圓照禪師的法嗣，穎州人，董仲舒的後代。年輕時博覽群書，沒有做官的意願。前往京城參加科舉考試，得到度牒出家。在瑞光寺參拜圓照禪師，領悟佛法宗旨。最初在雙林寺弘法，後來住在凈慈寺。神宗皇帝聽說了他的名聲，下詔讓他住在上都慧林寺，賜號『大通』。

上堂說法時說：『向上不見天，向下不見地，逼塞虛空，無處迴避。為你們說明白了，反而不對。暫且向南山（方向）去吧。』

【English Translation】 English version: 'Zhong yi' (probably meaning the painting is acceptable). Li You Sheng (Li Longmian, a famous painter). Thereupon, he instructed Li Longmian to revise his painting of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion). Li Longmian complied.

Huang Shangu (Huang Tingjian, a poet and calligrapher of the Northern Song Dynasty) was fond of composing amorous lyrics, which people eagerly circulated. The master scolded him. Huang Shangu smiled and said, 'Are you going to put me in a horse's belly again?'

The master said, 'You compose amorous lyrics to corrupt people's minds, it's not just a matter of being put in a horse's belly, I'm afraid you'll fall into Naraka (hell).' Huang Shangu was shocked and stopped composing amorous lyrics.

Eulogy:

Without fetters, why hesitate? Maiji Mountain (Buddhist cave complex) turns over in a dream, Zhupu Slope (place name) contains poison in its smile. The eye on the crown of the head (the eye of wisdom) is upright, seeing the universe as floating bubbles. The mind wanders to the imperial court (Wei Que), taking the rivers and lakes as shackles (fetters). Realizing the compassionate heart of repaying kindness, yet wisdom creates separation, cold sweat soaks the body. Pointing to the mind-essence of the Avatamsaka Dharma Realm (Huayan Fajie), the wild flowers dazzle the eyes. The profound meaning is found in self-realization, a few grains of sand can skillfully untie the jade linked rings. The subtle point cannot be conveyed, an ant can skillfully thread the nine-curved pearl. Smearing milk with red earth, entering Buddhahood or Mara (demon), life hangs by a thread. Wrapping the face with pig iron, distinguishing dragons and snakes, the opportunity is like biting an arrowhead. The shadow of the golden hammer moves on the palm, with distinct edges and corners. The light of the precious sword is cold, hanging between the eyebrows, with sharp points. Painting a divine steed, capturing its essence, yet suffering in a horse's belly, awakening Li Longmian. Composing amorous lyrics, confusing people's minds, leading to Naraka hell, frightening Huang Shangu. Cooking the heavenly robe (referring to the Dharma) in a red furnace, not yet distinguishing gold from brass. Sitting in the deep snow of Shaolin Temple, difficult to distinguish stone from jade.

Skillful words are not necessary, drinking a bowl of soup and tea at the right time. How could rain cease, or wind uproot trees?

Chan Master Datong Ben

The master's name was Shanben, a Dharma heir of Yuanzhao, from Yingzhou, a descendant of Dong Zhongshu. In his youth, he extensively studied books, without the intention of becoming an official. He went to the capital to take the imperial examination and received ordination. He visited Yuanzhao at Ruiguang Temple and realized the essence of the Dharma. He first propagated the Dharma at Shuanglin Temple, and later lived at Jingci Temple. Emperor Shenzong heard of his reputation and issued an edict for him to reside at Huilin Temple in the capital, bestowing the title 'Datong'.

When giving a Dharma talk, he said: 'Looking up, you don't see the sky; looking down, you don't see the earth, pressing against the void, there is nowhere to avoid. Explaining it clearly to you is not right. Let's go to Nanshan (direction) for now.'

---

看鱉鼻。擲拄杖。下座。

僧問。寶塔元無縫。如何指示人。

曰。煙霞生背面。星月繞檐楹。

曰。如何是塔中人。

曰。竟日不知清世事。終年坐斷白雲鄉。

曰。向上更有事也無。

曰。太無厭生。

上堂。僧問。若論此事。譬如兩家著棋。學人上來。請師一著。

曰。早輸了也。

曰。錯。

曰。是。

曰。近前無路也。

師卓拄杖一下。曰。爭奈者個何。

曰。只如黑白未分時又作么生曰。且饒一著。

僧問。百尺竿頭。如何進步。

曰。險。

曰。便恁么去又作么生。

曰。百雜碎。

僧問。九夏賞勞即不問。從今向去事如何。

曰。光剃頭。凈洗缽。

曰。謝師指示。

曰。滴水難消。

贊曰。

並息諸緣　　單明自己 　仰面不見天　　低頭不見地 　優入聖域　　透雲門胡餅之機 　博綜群經　　抱仲舒絳帷之志 　煙霞生背面　　無縫塔勉強名模 　黑白未分時　　一局棋顢頇指示 　百尺竿頭輕進步　　險似懸崖 　九夏堂中光剃頭　　難消滴水 　直鉤有香餌　　入滄海釣金鰲 　兩眼沒瞳人　　向南山看鱉鼻 　竟日不知清世事　　髑髏

【現代漢語翻譯】 現代漢語譯本 看鱉鼻（尋找不存在的東西）。擲拄杖（表示否定或結束）。下座（結束說法）。

僧人問：『寶塔原本沒有縫隙，如何指示人？』

答：『煙霞在背面升起，星月環繞著屋檐。』

問：『如何是塔中人？』

答：『整天不知世間的清濁之事，終年靜坐于白雲深處。』

問：『向上還有更高的境界嗎？』

答：『太不知滿足了。』

上堂說法。僧人問：『如果談論這件事，就像兩家下棋。學人上來，請老師指點一著。』

答：『早就輸了。』

問：『錯了。』

答：『是。』

問：『近前無路可走啊。』

老師用拄杖敲了一下，說：『拿這個怎麼辦？』

問：『如果黑白未分之時，又該如何？』答：『暫且饒你一著。』

僧人問：『百尺竿頭，如何更進一步？』

答：『危險。』

問：『如果就這樣下去又會怎樣？』

答：『粉身碎骨。』

僧人問：『九夏（夏季）的慰勞就不問了，從今以後該如何？』

答：『光頭剃得锃亮，缽洗得乾乾淨淨。』

問：『感謝老師指示。』

答：『滴水難消。』

讚頌說：

摒棄所有因緣，只求明白自己。 抬頭不見天，低頭不見地。 深入聖人的境界，領悟雲門（Yunmen）胡餅的玄機。 廣泛研究各種經典，懷抱董仲舒（Dong Zhongshu）絳帷講學的志向。 煙霞在背面升起，無縫塔勉強稱之為模型。 黑白未分之時，一局棋糊里糊塗地指示。 百尺竿頭輕輕進步，危險如同懸崖。 九夏堂中光頭剃得锃亮，滴水也難以消受。 直鉤上有香餌，到滄海去釣金鰲（jin ao）。 兩眼沒有瞳人，向南山看鱉鼻（bie bi）。 整天不知世間的清濁之事，如同骷髏。

【English Translation】 English version Looking for turtle's nose (kan bie bi) (searching for something that doesn't exist). Throwing the staff (zhu zhang) (indicating negation or ending). Descending from the seat (xia zuo) (ending the discourse).

A monk asked: 'The precious pagoda originally has no seams, how do you instruct people?'

The master said: 'Mist and clouds rise behind it, stars and moon circle the eaves.'

The monk asked: 'What is the person inside the pagoda?'

The master said: 'All day long, unaware of the affairs of the clear world, all year round, sitting in the land of white clouds.'

The monk asked: 'Is there anything beyond this?'

The master said: 'Too insatiable.'

The master ascended the hall. A monk asked: 'If we discuss this matter, it's like two families playing chess. A student comes forward, asking the master for a move.'

The master said: 'You've already lost.'

The monk said: 'Wrong.'

The master said: 'Right.'

The monk said: 'There's no way forward.'

The master struck the staff once, saying: 'What to do with this?'

The monk asked: 'What about when black and white are not yet distinguished?' The master said: 'I'll spare you a move for now.'

A monk asked: 'At the top of a hundred-foot pole, how to take another step?'

The master said: 'Dangerous.'

The monk asked: 'What happens if I just go on like this?'

The master said: 'Smashed to pieces.'

A monk asked: 'I won't ask about the summer (jiu xia) rewards, what about from now on?'

The master said: 'Shave the head brightly, wash the bowl cleanly.'

The monk said: 'Thank you for the instruction.'

The master said: 'A drop of water is hard to eliminate.'

A eulogy says:

Cease all conditions, only clarify oneself. Raise your head and not see the sky, lower your head and not see the ground. Deeply enter the realm of the saints, penetrate the mechanism of Yunmen's (Yunmen) sesame cake. Extensively study the scriptures, embracing Dong Zhongshu's (Dong Zhongshu) ambition of lecturing behind a crimson curtain. Mist and clouds rise behind it, a seamless pagoda is勉強(mian qiang) called a model. When black and white are not yet distinguished, a game of chess is糊里糊塗(hu li hu tu) instructed. Lightly advance at the top of a hundred-foot pole, as dangerous as a cliff. In the summer hall, the head is shaved brightly, a drop of water is hard to eliminate. There is a fragrant bait on the straight hook, go to the vast sea to fish for the golden鰲(jin ao). The two eyes have no pupils, looking at the turtle's nose (bie bi) on the southern mountain. All day long, unaware of the affairs of the clear world, like a skull.

---

識未全灰 　長年坐斷白雲鄉　　聖凡心猶欠洗 　碧梧陰合　　穩慧林祥鳳之巢 　白雨聲喧　　奮南宕老龍之臂

沒巴鼻處拋出八棱槌逼。塞虛空。使大地人無處迴避。

雪峰慧禪師

師諱思慧。嗣大通。錢塘人。俞氏子。上堂。布大教綱。捷人天魚。護聖不似老胡拖泥帶水。只是見兔放鷹。遇獐發箭。乃高聲召大眾曰。中。

上座。昔日藥山早晚不參。動經旬月。一日。大眾才集。山便歸方丈。諸禪德。彼時佛法早自淡薄。論來猶較些子。如今每日鳴鐘升堂。忉忉怛怛地。問者口似紡車。答者舌如霹靂。總似今日。靈山慧命殆若懸絲。少室家風危如累卵。又安得個慨然有志扶豎宗乘底衲子出來喝散大眾。非唯耳邊靜辨。當使正法久住。豈不偉哉。如或捧上不成龍。山僧倒行此令。以拄杖一時趁散。

上堂。南詢諸友。踏破草鞋。絕學無為。坐消日月。凡情易脫。聖解難忘。但有纖毫。皆成滲漏。可中為道。似地擎山。應物現形。如驢覷井。縱無計較。途轍已成。若論相應。轉沒交涉。勉諸仁者。莫錯用心。各自歸堂。更求何事。

上堂。一法若通。萬緣方透。拈拄杖曰。者里悟了。提拄杖海上橫行。若到云居山頭。為我傳語雪峰和尚。咄。

上堂。一切法無差。云

【現代漢語翻譯】 現代漢語譯本 識未全灰 　　長年累月地安坐于白雲深處，即使是聖人和凡人的心，也還欠缺洗滌。 　　茂盛的碧梧樹蔭，是穩慧祥瑞的鳳凰築巢之地。 　　喧鬧的白雨之聲，是奮起于南宕山的老龍的手臂。

在無從下手之處，拋出八棱鐵錘逼迫。堵塞虛空，使大地上的人無處迴避。

雪峰慧禪師

禪師名諱思慧（Sihui），師承大通（Datong）。是錢塘（Qiantang）人，俞（Yu）氏之子。上堂說法時說：『廣佈大法教義，快速捕捉人天之魚。護持聖道不像老胡（指印度僧人）那樣拖泥帶水，而是像見到兔子就放出獵鷹，遇到獐子就射出箭一樣。』於是高聲召集大眾說：『中（Zhong）！』

『上座（Shangzuo），過去藥山（Yaoshan）禪師早晚不參加參禪，動輒經過十天半個月。有一天，大眾才聚集，藥山（Yaoshan）禪師便回方丈室。各位禪德，那時佛法就已經開始衰淡了，說起來還算好一些。如今每天鳴鐘升堂，發出忉忉怛怛的聲音，提問的人口像紡車一樣不停，回答的人舌頭像霹靂一樣迅猛。總像今天這樣，靈山（Lingshan）的慧命幾乎像懸掛的絲線一樣危險，少室山（Shaoshi）的家風危如堆疊的雞蛋。又怎麼能找到一個慨然有志於扶持宗乘的衲子出來喝散大眾呢？不僅僅是耳邊清靜辨析，應當使正法長久住世，豈不是偉大嗎？如果捧場不成龍，山僧就要倒行此令，用拄杖一時趕散你們。』

上堂說法時說：『南行參訪的各位道友，踏破了草鞋，斷絕了學問，達到無為的境界，安坐消磨日月。凡夫的情感容易脫離，聖人的見解難以忘懷。只要有一點點纖細的執著，都會成為滲漏。可中（Ke Zhong）之道，就像大地支撐著山嶽一樣。應物現形，就像驢子看著井一樣。即使沒有計較，道路也已經形成。如果說相應，反而沒有交涉。勉勵各位仁者，不要用錯心。各自回堂，還要求什麼呢？』

上堂說法時說：『一法如果通達，萬緣才能透徹。』拿起拄杖說：『在這裡悟了，』提起拄杖在海上橫行。『如果到了云居山（Yunju Mountain）的山頭，替我傳話給雪峰（Xuefeng）和尚：咄！』

上堂說法時說：『一切法沒有差別。』

English version Not all traces of consciousness have faded. Sitting for years in the land of white clouds, even the minds of sages and mortals still need cleansing. The dense shade of the green parasol tree is where the auspicious phoenix of stable wisdom nests. The clamorous sound of white rain is the arm of the old dragon rising from South Dang Mountain.

Throwing out an eight-sided mallet to force a breakthrough where there's no handle to grasp. Blocking emptiness, leaving no escape for anyone on earth.

Zen Master Xuefeng Hui (Xuefeng Hui)

The master's name was Sihui (Sihui), a successor of Datong (Datong). He was from Qiantang (Qiantang), the son of the Yu (Yu) family. Ascending the hall, he said: 'Widely spread the great teachings, quickly catching the fish of humans and devas. Protecting the sacred path is not like the old Hu (referring to Indian monks) dragging mud and water, but like releasing a hawk upon seeing a rabbit, and shooting an arrow upon encountering a roe deer.' Then, he loudly summoned the assembly, saying: 'Zhong (Zhong)!'

'Senior monk, in the past, Yaoshan (Yaoshan) did not attend morning and evening meditation, sometimes for ten days or half a month. One day, as the assembly gathered, Yaoshan (Yaoshan) returned to his abbot's chamber. All you Zen practitioners, at that time, the Buddha-dharma was already fading. Speaking of it, it was still somewhat better. Now, every day, the bell rings to ascend the hall, making 'dao dao da da' sounds. The questioner's mouth is like a spinning wheel, and the answerer's tongue is like a thunderbolt. If it's always like this today, the wisdom-life of Lingshan (Lingshan) is almost as precarious as a hanging thread, and the family style of Shaoshi Mountain (Shaoshi) is as dangerous as stacked eggs. How can we find a monk with a resolute will to support the lineage, who will come out and disperse the assembly? It's not just about quiet discernment in the ears; we should ensure that the true Dharma dwells long in the world. Wouldn't that be great? If supporting doesn't lead to transformation, this mountain monk will reverse the order and scatter you all with my staff.'

Ascending the hall, he said: 'Friends who travel south seeking knowledge, wearing out your straw sandals, abandoning learning and embracing non-action, sitting and passing the days and months. Mundane emotions are easy to shed, but the understanding of the sacred is hard to forget. Even the slightest attachment becomes a leak. The 'Ke Zhong' (Ke Zhong) path is like the earth supporting the mountains. Responding to things and manifesting forms is like a donkey looking at a well. Even without calculation, the path is already formed. If we talk about correspondence, there is no connection. I urge you all, do not misuse your minds. Return to your halls, what else are you seeking?'

Ascending the hall, he said: 'If one dharma is understood, all connections are penetrated.' Picking up his staff, he said: 'Enlightened here,' raising his staff and walking horizontally across the sea. 'If you reach the summit of Yunju Mountain (Yunju Mountain), convey my words to the monk Xuefeng (Xuefeng): 'Doh!'

Ascending the hall, he said: 'All dharmas are without difference.'

【English Translation】 English version Not all traces of consciousness have faded. Sitting for years in the land of white clouds, even the minds of sages and mortals still need cleansing. The dense shade of the green parasol tree is where the auspicious phoenix of stable wisdom nests. The clamorous sound of white rain is the arm of the old dragon rising from South Dang Mountain.

Throwing out an eight-sided mallet to force a breakthrough where there's no handle to grasp. Blocking emptiness, leaving no escape for anyone on earth.

Zen Master Xuefeng Hui (Xuefeng Hui)

The master's name was Sihui (Sihui), a successor of Datong (Datong). He was from Qiantang (Qiantang), the son of the Yu (Yu) family. Ascending the hall, he said: 'Widely spread the great teachings, quickly catching the fish of humans and devas. Protecting the sacred path is not like the old Hu (referring to Indian monks) dragging mud and water, but like releasing a hawk upon seeing a rabbit, and shooting an arrow upon encountering a roe deer.' Then, he loudly summoned the assembly, saying: 'Zhong (Zhong)!'

'Senior monk, in the past, Yaoshan (Yaoshan) did not attend morning and evening meditation, sometimes for ten days or half a month. One day, as the assembly gathered, Yaoshan (Yaoshan) returned to his abbot's chamber. All you Zen practitioners, at that time, the Buddha-dharma was already fading. Speaking of it, it was still somewhat better. Now, every day, the bell rings to ascend the hall, making 'dao dao da da' sounds. The questioner's mouth is like a spinning wheel, and the answerer's tongue is like a thunderbolt. If it's always like this today, the wisdom-life of Lingshan (Lingshan) is almost as precarious as a hanging thread, and the family style of Shaoshi Mountain (Shaoshi) is as dangerous as stacked eggs. How can we find a monk with a resolute will to support the lineage, who will come out and disperse the assembly? It's not just about quiet discernment in the ears; we should ensure that the true Dharma dwells long in the world. Wouldn't that be great? If supporting doesn't lead to transformation, this mountain monk will reverse the order and scatter you all with my staff.'

Ascending the hall, he said: 'Friends who travel south seeking knowledge, wearing out your straw sandals, abandoning learning and embracing non-action, sitting and passing the days and months. Mundane emotions are easy to shed, but the understanding of the sacred is hard to forget. Even the slightest attachment becomes a leak. The 'Ke Zhong' (Ke Zhong) path is like the earth supporting the mountains. Responding to things and manifesting forms is like a donkey looking at a well. Even without calculation, the path is already formed. If we talk about correspondence, there is no connection. I urge you all, do not misuse your minds. Return to your halls, what else are you seeking?'

Ascending the hall, he said: 'If one dharma is understood, all connections are penetrated.' Picking up his staff, he said: 'Enlightened here,' raising his staff and walking horizontally across the sea. 'If you reach the summit of Yunju Mountain (Yunju Mountain), convey my words to the monk Xuefeng (Xuefeng): 'Doh!'

Ascending the hall, he said: 'All dharmas are without difference.'

---

門胡餅趙州茶。黃鶴樓前吹玉笛。江城五月落梅花。慚愧太原孚上座。五更聞𦘕角。天曉弄琵琶。喝一喝。

僧問。古殿無燈時如何。

曰。東壁打西壁上堂云。眼睫橫亙十方。眉毛上透青天。下徹黃泉。且道鼻孔在什麼處。良久。云。劄。

贊曰。

雲門八世孫　　叵把門墻辟 　垂一機平地上波濤 　示一境險崖中妙密 　羅龍打鳳　　藕絲網密佈縵天 　獵兔射獐　　蒿枝箭硬教中的 　口似紡車舌如霹靂　　雪峰門下掘窖深埋 　身如累卵命若懸絲　　靈鷲山前槌胸叫屈 　學無為坐消日月　　渡水覓魚蹤 　詢諸友蹈破草鞋　　過山尋蟻跡 　萬緣未透　　徒勞拈拄杖海上橫行 　一法無差　　且聽落梅花江城狼籍 　笑嵩山滿庭立雪　　小魚吞大魚 　住破院古殿無燈　　東壁打西壁 　聖解凡情絕纖毫無滲漏　　途轍上轉見岐分 　眉毛眼睫互十方透青天　　鼻孔中元無氣出 　徹骨風流　　無人企及 　錢塘江上弄琵琶　　黃鶴樓前吹玉笛 　千峰萬峰鎖寒碧

月堂昌禪師

師嗣雪峰慧。諱道昌。寶溪吳氏子。上堂云。未透祖師關。千難與萬難。既透祖師關。千難與萬難。未透時難則且置。既透了。因甚卻難。放下笊籬雖得價。動他杓柄也無端。

上堂云

【現代漢語翻譯】 現代漢語譯本： 門胡餅趙州茶（門胡餅和趙州茶都是指代平常的事物，禪宗常用平常事物來啟迪智慧）。黃鶴樓前吹玉笛。江城五月落梅花。慚愧太原孚上座（太原孚上座，人名，這裡表示自謙）。五更聞𦘕角（𦘕角，古時軍中樂器）。天曉弄琵琶。喝一喝。

僧問：『古殿無燈時如何？』

曰：『東壁打西壁。』上堂云：『眼睫橫亙十方，眉毛上透青天，下徹黃泉。且道鼻孔在什麼處？』良久，云：『劄。』

贊曰：

雲門八世孫，叵把門墻辟。 垂一機平地上波濤，示一境險崖中妙密。 羅龍打鳳，藕絲網密佈縵天；獵兔射獐，蒿枝箭硬教中的。 口似紡車舌如霹靂，雪峰門下掘窖深埋；身如累卵命若懸絲，靈鷲山前槌胸叫屈。 學無為坐消日月，渡水覓魚蹤；詢諸友蹈破草鞋，過山尋蟻跡。 萬緣未透，徒勞拈拄杖海上橫行；一法無差，且聽落梅花江城狼籍。 笑嵩山滿庭立雪，小魚吞大魚；住破院古殿無燈，東壁打西壁。 聖解凡情絕纖毫無滲漏，途轍上轉見岐分；眉毛眼睫互十方透青天，鼻孔中元無氣出。 徹骨風流，無人企及。 錢塘江上弄琵琶，黃鶴樓前吹玉笛；千峰萬峰鎖寒碧。

月堂昌禪師（月堂昌禪師，人名）

師嗣雪峰慧（雪峰慧，人名）。諱道昌（道昌，法號）。寶溪吳氏子。上堂云：『未透祖師關（祖師關，指禪宗的根本），千難與萬難。既透祖師關，千難與萬難。未透時難則且置。既透了，因甚卻難？放下笊籬雖得價，動他杓柄也無端。』

上堂云：

【English Translation】 English version: Gate, Hú cake, and Zhaozhou tea (Gate, Hú cake, and Zhaozhou tea all refer to ordinary things; Zen often uses ordinary things to inspire wisdom). Playing jade flute in front of Yellow Crane Tower. Plum blossoms falling in Jiangcheng (江城) in the fifth month. Ashamed, I, Fú, sit in the high seat in Taiyuan (太原) (Fú of Taiyuan, a person's name, used here to express self-deprecation). Hearing the horn at the fifth watch (𦘕角, an ancient military instrument). Playing the pipa at dawn. A shout!

A monk asked: 'What is it like when there is no lamp in the ancient hall?'

He said: 'The east wall hits the west wall.' Ascending the hall, he said: 'Eyelashes span the ten directions, eyebrows pierce the blue sky above and penetrate the yellow springs below. Now, where is the nostril?' After a long pause, he said: 'Zha!'

A eulogy:

The eighth-generation descendant of Yunmen (雲門), do not open the gate. Hanging a machine, waves rise on flat ground; showing a realm, subtle secrets in a dangerous cliff. Catching dragons and hitting phoenixes, the lotus silk net densely covers the sky; hunting rabbits and shooting deer, the artemisia arrow is hard and hits the mark. Mouth like a spinning wheel, tongue like thunderbolt, digging deep and burying under the Xuefeng (雪峰) gate; body like stacked eggs, life hanging by a thread, beating chest and crying injustice in front of Ling鷲 Mountain. Learning non-action and wasting days and months, seeking fish tracks by crossing the water; consulting friends and wearing out straw sandals, searching for ant trails by crossing the mountain. If myriad conditions are not penetrated, it is futile to hold a staff and walk horizontally on the sea; if one dharma is not different, then listen to the plum blossoms falling, scattered in Jiangcheng. Laughing at Song Mountain (嵩山), the courtyard is full of standing snow, small fish swallow big fish; living in a broken temple, the ancient hall has no lamp, the east wall hits the west wall. Saintly understanding and worldly feelings are completely free of leakage, on the path, one sees more forks; eyebrows and eyelashes mutually span the ten directions and pierce the blue sky, no air comes out of the nostrils. Thoroughly elegant, no one can reach it. Playing the pipa on the Qiantang River (錢塘江), playing the jade flute in front of the Yellow Crane Tower; thousands of peaks and ten thousand peaks lock in cold green.

Zen Master Yuetang Chang (月堂昌禪師, a person's name)

The master inherited from Xuefeng Hui (雪峰慧, a person's name). His name was Daochang (道昌, a Dharma name). He was a son of the Wu family of Baoxi (寶溪). Ascending the hall, he said: 'If the ancestral master's barrier (祖師關, referring to the foundation of Zen) is not penetrated, it is a thousand difficulties and ten thousand difficulties. If the ancestral master's barrier is penetrated, it is a thousand difficulties and ten thousand difficulties. If it is not penetrated, the difficulty can be put aside for now. But if it is penetrated, why is it still difficult? Putting down the bamboo basket may get a price, but moving his ladle is also pointless.'

Ascending the hall, he said:

---

。與我相似。共我無緣。打翻藥銚。傾出爐煙。還丹一粒分明在。流落人間是幾年。

師住玉幾冷泉。塔于南山。

真歇和尚住徑山時。行化寶溪。到師家中。見乃母。歇以手摸其腹。人訝之。歇曰。我重婆子者里出一員古佛。

贊曰。

寶溪寶　　非常寶 　鯨吞水露出珊瑚枝 　龍躍淵打失驪珠顆 　辨真贗　　撞著瞎波斯 　較重輕　　迷逢胡達磨 　鋪陳玉幾瞿曇舍利　　寂寂無聞 　拋擲冷泉靈鷲山王　　忙忙尋討 　祖師關寒光射透　　見笊籬杓柄脫體現成 　大還丹冷𦦨一揮　　把藥銚爐煙盡情傾倒 　當場定價　　壓隋候照乘不直分文 　韞櫝藏諸　　笑趙國連城甘為死貨 　老孃肚裡苦他人捫摸　　愛同古佛放光 　無星秤子等銖兩分明　　不被先師謾了

白玉鞭擊碎覓無蹤。聽千古萬古南宕山前。草離離。日杲杲。

雲門至此九世共一十四人。

溈仰宗

溈山大圓禪師

師諱靈祐。嗣百丈。福州趙氏子。初參百丈。侍立次。夜深。丈曰。看爐中有火否。

師撥之曰。無。

丈起身。深撥。得少火。舉而示之曰。汝道無。者個[(口*斬)/耳]。

師大悟。禮謝。陳所見。丈曰。此是暫時跂路耳。經云。欲識佛性義。

【現代漢語翻譯】 現代漢語譯本： 『與我相似，共我無緣』：這說的是雖然本質相同，但因緣分未到，無法相認。 『打翻藥銚（yàodiào，藥罐），傾出爐煙』：比喻打破常規，顯露出真性。 『還丹一粒分明在，流落人間是幾年』：真正的覺悟之丹始終存在，只是在人世間流轉了多年。

師父住在玉幾冷泉，塔在南山。

真歇和尚住在徑山時，在寶溪弘法。到師父家中，見到師父的母親。真歇用手摸著她母親的肚子，人們感到驚訝。真歇說：『我重視這位婆婆，因為她這裡會出一尊古佛。』

贊曰： 寶溪寶，非常寶， 鯨吞水露出珊瑚枝， 龍躍淵打失驪珠顆。 辨真贗，撞著瞎波斯， 較重輕，迷逢胡達磨。 鋪陳玉幾瞿曇（Qútán，釋迦摩尼）舍利，寂寂無聞， 拋擲冷泉靈鷲山王，忙忙尋討。 祖師關寒光射透，見笊籬（zhàolí，一種廚房用具）杓柄脫體現成， 大還丹冷𦦨（lěngjué，寒冷）一揮，把藥銚爐煙盡情傾倒。 當場定價，壓隋候照乘不直分文， 韞櫝藏諸，笑趙國連城甘為死貨。 老孃肚裡苦他人捫摸，愛同古佛放光， 無星秤子等銖兩分明，不被先師謾了。

白玉鞭擊碎覓無蹤，聽千古萬古南宕山前，草離離，日杲杲。

雲門宗到這裡，九世共有十四人。

溈仰宗

溈山大圓禪師

師父名諱靈祐（Língyòu），是百丈（Bǎizhàng）的弟子，福州趙氏之子。最初參拜百丈時，侍立在他旁邊。夜深時，百丈問：『看爐中是否有火？』

師父撥弄了一下說：『沒有。』

百丈起身，深深撥弄，得到少許火星，舉起來給他看，說：『你說沒有，這（是什麼）？』

師父大悟，禮拜感謝，陳述自己的見解。百丈說：『這只是暫時的路而已。《經》中說：想要認識佛性的意義，』

【English Translation】 English version: 'Similar to me, yet without affinity': This refers to being the same in essence, but unable to recognize each other due to unfulfilled conditions. 'Knocking over the medicine pot, pouring out the furnace smoke': This is a metaphor for breaking conventions and revealing true nature. 'The elixir is clearly present, but how many years has it been wandering in the human world': The true elixir of enlightenment is always present, but it has been circulating in the world for many years.

The master lived in Yuji Cold Spring, and his stupa is on Nanshan Mountain.

When Zen Master Zhenxie lived in Jingshan, he propagated the Dharma in Baoxi. He went to the master's home and saw the master's mother. Zhenxie touched her belly with his hand, and people were surprised. Zhenxie said, 'I value this old woman because a Buddha of ancient times will come from here.'

Eulogy: Baoxi is precious, exceptionally precious, The whale swallows water, revealing coral branches, The dragon leaps from the abyss, losing the bright pearl. Distinguishing the genuine from the fake, encountering a blind Persian, Comparing the heavy and the light, encountering a confused Hu Damo (Bodhidharma). Laying out the relics of Gautama (Shakyamuni) on the Jade Seat, silent and unknown, Casting aside the King of Lingjiu Mountain in the Cold Spring, busily searching. The ancestral master's barrier shines with cold light, seeing the ladle handle manifest completely, The great elixir is waved with a cold snap, pouring out the medicine pot and furnace smoke to the fullest. Setting the price on the spot, surpassing the Sui Marquis's Zhao Cheng, not worth a penny, Hiding it in a box, laughing at the Zhao Kingdom's Liancheng, willing to be dead goods. The old woman's belly is painfully touched by others, loving the ancient Buddha emitting light, The starless scale weighs clearly, not being deceived by the former master.

The white jade whip is smashed and cannot be found, listening to the ancient Nandang Mountain, the grass is lush, the sun is bright.

The Yunmen sect has fourteen people in nine generations up to this point.

The Weiyang Sect

Zen Master Dayuan of Mount Wei

The master's name was Lingyou, a disciple of Baizhang, and the son of the Zhao family of Fuzhou. When he first visited Baizhang, he stood beside him. Late at night, Baizhang asked, 'See if there is fire in the stove?'

The master stirred it and said, 'No.'

Baizhang got up, stirred deeply, got a little spark, held it up to show him, and said, 'You say no, what is this?'

The master had a great enlightenment, bowed and thanked him, and stated his views. Baizhang said, 'This is just a temporary path. The Sutra says: If you want to know the meaning of Buddha-nature,'

---

當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物不從他得。故祖師云。悟了同未悟。無心亦無法。只是無虛妄凡聖等心。本來心法元自具足。汝今既爾。善自護持。

師摘茶次。謂仰山曰。終日摘茶。只聞子聲。不見子形。仰撼茶樹。

師曰。子只得其用。不得其體。

仰曰。未審和尚如何。師良久。

仰曰。和尚只得其體。不得其用師曰。放子三十棒。

云巖來。師問。聞汝久在藥山。是否巖曰。是。

師曰。如何是藥山大人相。

巖曰。涅槃後有。

師曰。如何是涅槃後有。

巖曰。水灑不著。巖卻問師。百丈大人相如何。

師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無你下觜處。

劉鐵磨來。師曰。老牸牛。汝來也。

磨曰。來日臺山大會齋。和尚還去么。師乃放身作臥勢。磨便出去。

師睡次。見仰山來。師便面壁。仰曰。和尚何得如此。

師起曰。我適來得一夢。你試為我原看。仰度一盆水。師便洗面。

少頃。香嚴至。師曰。我適來得一夢。寂子為我原了。汝更為原看。嚴點一盞茶來。

師曰。二子神通過於鹙子。

師泥壁次。李軍容具公裳至師背後。端笏

【現代漢語翻譯】 現代漢語譯本： 當觀察時節因緣。時節因緣到來時，就像從迷惑中突然醒悟，像遺忘后突然回憶起來。才明白自己的本性本來就具備，不是從外在獲得的。所以祖師說：『開悟了和沒開悟一樣，無心也無法。』只是沒有虛妄、凡聖等分別心。本來心法原本就具足。你現在既然這樣，好好地守護保持它。 師父在採茶時，對仰山（弟子名）說：『整天採茶，只聽到你的聲音，卻看不到你的身影。』仰山搖動茶樹。 師父說：『你只得到了它的作用，沒有得到它的本體。』 仰山說：『不知道和尚您怎麼樣？』師父沉默良久。 仰山說：『和尚您只得到了它的本體，沒有得到它的作用。』師父說：『賞你三十棒。』 云巖（弟子名）來訪。師父問：『聽說你很久在藥山（地名），是嗎？』云巖回答：『是的。』 師父說：『什麼是藥山大人相？』 云巖說：『涅槃（佛教術語，指解脫）後有。』 師父說：『什麼是涅槃後有？』 云巖說：『水灑不著。』云巖反問師父：『百丈（人名）大人相如何？』 師父說：『巍峨堂皇，光輝燦爛。聲音之前不是聲音，形色之後不是形色。蚊子叮鐵牛，沒有你下嘴的地方。』 劉鐵磨（人名）來訪。師父說：『老母牛，你來了。』 劉鐵磨說：『來日臺山（地名）有大會齋，和尚還去嗎？』師父於是放身作睡覺的姿勢。劉鐵磨便出去了。 師父睡覺時，看到仰山來了。師父便面向墻壁。仰山說：『和尚您為什麼這樣？』 師父起身說：『我剛才做了一個夢，你試著為我解說一下。』仰山端來一盆水，師父便洗臉。 過了一會兒，香嚴（弟子名）來了。師父說：『我剛才做了一個夢，寂子（人名，指仰山）為我解說了，你再為我解說一下。』香嚴點了一盞茶來。 師父說：『你們兩個的神通超過了鹙子（舍利弗，佛陀十大弟子之一）。』 師父在泥墻時，李軍容（官名）穿著官服來到師父背後，拿著笏（古代大臣上朝時拿的手板）。

【English Translation】 English version: One should observe the conditions and causes of time. When the time and conditions arrive, it's like suddenly awakening from delusion, like suddenly recalling something forgotten. Then one realizes that one's own nature is inherently complete and not obtained from external sources. Therefore, the Patriarch said: 'Enlightenment is the same as non-enlightenment, no-mind is also no-dharma.' It's simply the absence of false, discriminating thoughts of the mundane and the sacred. The original mind-dharma is inherently complete. Now that you are like this, cherish and protect it well. While picking tea, the Master said to Yangshan (name of a disciple): 'All day long picking tea, I only hear your voice, but I don't see your form.' Yangshan shook the tea tree. The Master said: 'You only got its function, not its substance.' Yangshan said: 'I don't know how the Abbot is?' The Master remained silent for a long time. Yangshan said: 'The Abbot only got its substance, not its function.' The Master said: 'Give you thirty blows.' Yunyan (name of a disciple) came to visit. The Master asked: 'I heard you have been at Yaoshan (name of a place) for a long time, is that so?' Yunyan replied: 'Yes.' The Master said: 'What is the great person's appearance of Yaoshan?' Yunyan said: 'Exists after Nirvana (Buddhist term, referring to liberation).' The Master said: 'What is existence after Nirvana?' Yunyan said: 'Water cannot stick to it.' Yunyan asked the Master in return: 'What is the great person's appearance of Baizhang (name of a person)?' The Master said: 'Lofty and dignified, bright and radiant. Before sound is not sound, after form is not form. A mosquito biting an iron ox, there is no place for you to put your mouth.' Liu Tiemo (name of a person) came to visit. The Master said: 'Old cow, you have come.' Liu Tiemo said: 'There will be a grand vegetarian feast at Mount Tai (name of a place) tomorrow, will the Abbot go?' The Master then lay down as if to sleep. Liu Tiemo then left. While the Master was sleeping, he saw Yangshan coming. The Master then faced the wall. Yangshan said: 'Why are you doing this, Abbot?' The Master got up and said: 'I just had a dream, try to interpret it for me.' Yangshan brought a basin of water, and the Master washed his face. After a while, Xiangyan (name of a disciple) arrived. The Master said: 'I just had a dream, Jizi (name of a person, referring to Yangshan) interpreted it for me, interpret it for me again.' Xiangyan brought a cup of tea. The Master said: 'The spiritual powers of you two surpass those of Shariputra (one of the ten great disciples of the Buddha).' While the Master was plastering the wall, Li Junrong (name of an official) arrived behind the Master in his official attire, holding a tablet.

---

而立。師回首見。便側泥盤作接泥勢。李轉笏作進泥勢。師拋泥盤。同歸方丈。

僧問。不作溈山一頂笠。無由得到莫窯村。如何是溈山一頂笠。

師喚曰。近前來。僧近前。師與一蹈。

上堂。老僧百年後向山下檀越家作一頭水牯牛。左脅書五字。曰溈山僧某甲。當恁么時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作什麼。仰作禮而退仰山夏末問訊師。師曰。子一夏不見上來。在下面作何所務。

曰。某甲在下面鋤得一片畬。下得一籮粟。

師曰。子今夏不虛過。

仰卻問師。和尚一夏作得個甚麼師曰。日中一食。夜后一寢。

仰曰。和尚今夏亦不虛過。道了。乃吐舌。

師曰。寂子何得自傷己命。

贊曰。

蠱毒家　　滅胡種 　心無半點淳　　肉有千斤重 　被大雄挾火　　活換眼睛 　引寂子撼茶　　全彰體用 　轉身猶不會　　徒然要軍容進泥 　瞌睡幾曾醒　　倔強使香嚴原夢 　鋤畬兒下得一籮粟　　怪九旬不見上來 　做笠僧行到莫窯村　　吃一蹈不勝皇恐 　書名脅左　　誰云不是大溈僧 　放臥身時　　我疑去捉臺山供 　先師大人相　　眾皆知煒煒煌煌 　本色住山翁　　初不在儱儱侗侗

別立玄風闡

化機。雖古路斷碑橫。惜未紀斯文之正統。

仰山智通禪師

師諱慧寂。嗣溈山。韶州葉氏子。師辭親遊方日。人有戲之者。于師扇上題曰。寂子去行腳。諸魔使誰滅。

師續曰。龍生蛇腹中。借他十個月。人皆異之。蓋師出屠門。諸魔或曰豬毛。

初參耽源。已悟玄旨。源謂師曰。國師當時傳得六代祖師圓相共九十七個。授與老僧曰。吾滅三十年。南方有一沙彌到來。大興此教。次第傳授。毋令斷絕。我今付汝。汝當奉持。遂將本付師。師一覽便火卻。

源一日問師。前來諸相。甚宜秘惜。

曰。當時看了便燒卻也。

源曰。吾此法門。無人能會。唯先師及諸祖諸大聖人方可委悉。子何得燒之。

師曰。某甲一覽。便知其意。但用得。不可執本也。

源曰。雖然如此。于子即得。後人信之不及。

師曰。和尚若要。重錄不難。即重集一本上呈。且無遺失。

源曰。然。

師參溈山次。師問。如何是真佛住處。

溈曰。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。師大悟。自此執侍十五年。

師為直歲。作務歸。溈問。甚麼處來。

師曰。田中來。

溈曰。田中多少人。師插鍬

【現代漢語翻譯】 現代漢語譯本： 化機（教化眾生的機緣）。雖然古老的道路斷絕，石碑橫倒，可惜的是沒有記載這種文化的正統。

仰山智通禪師

禪師名諱慧寂（Huìjì），是溈山（Wéishān）的法嗣，韶州（Sháozhōu）葉氏之子。禪師辭別父母出外遊歷時，有人戲弄他，在他扇子上題寫道：『寂子去行腳，諸魔使誰滅？』

禪師續寫道：『龍生蛇腹中，借他十個月。』人們都覺得他不同尋常。大概是因為禪師出身屠戶之家，諸魔或者說是豬毛。

最初參訪耽源（Dānyuán）時，已經領悟了玄妙的旨意。耽源對禪師說：『國師（Guóshī）當時傳授了六代祖師的圓相（yuánxiàng）共九十七個，交給老僧我說：我圓寂三十年後，南方會有一位沙彌到來，大興此教，依次傳授下去，不要讓它斷絕。我現在交付給你，你應當奉持。』於是將原本交給禪師，禪師看了一遍就燒掉了。

耽源有一天問禪師：『先前那些圓相，應該非常珍惜才是。』

禪師說：『當時看了就燒掉了。』

耽源說：『我的這個法門，沒有人能夠領會，只有先師以及各位祖師、各位大聖人才能詳細瞭解。你為什麼燒掉它？』

禪師說：『我一看，就知道其中的意思。只要能用就行，不必執著于原本。』

耽源說：『雖然對你來說可以這樣，但後人可能不相信。』

禪師說：『和尚如果想要，重新抄錄並不難。』隨即重新整理了一本呈上，而且沒有遺漏。

耽源說：『好吧。』

禪師參訪溈山時，禪師問道：『如何是真佛住處？』

溈山說：『以思慮卻又沒有思慮的玄妙，返回思慮靈覺的無窮。思慮窮盡，迴歸本源，自性與現象常住不變，事相與真理不二，真佛如如不動。』禪師大悟，從此侍奉溈山十五年。

禪師擔任直歲（寺院中負責勞作的僧人）時，做完農活回來，溈山問：『從哪裡來？』

禪師說：『從田里來。』

溈山問：『田里有多少人？』禪師插下鋤頭。

【English Translation】 English version: The machinery of transformation (the opportune moment for teaching and converting beings). Although the ancient road is broken and the steles lie fallen, it is regrettable that the orthodoxy of this culture has not been recorded.

Zen Master Yangshan Zhitong (仰山智通禪師)

The Master's name was Huiji (慧寂), a successor of Weishan (溈山), and a son of the Ye family of Shaozhou (韶州). When the Master bid farewell to his parents to travel, someone teased him, writing on his fan: 'Since Jizi (寂子) has gone on pilgrimage, who will destroy the hosts of demons?'

The Master continued, 'A dragon is born in the belly of a snake, borrowing ten months from it.' People all regarded him as extraordinary. It was probably because the Master came from a butcher's family, and the demons were perhaps the pig bristles.

When he first visited Danyuan (耽源), he had already understood the profound meaning. Danyuan said to the Master, 'The National Teacher (國師) at that time transmitted ninety-seven circular diagrams (圓相) of the six generations of patriarchs, and gave them to this old monk, saying: Thirty years after my death, a Shami (沙彌) will come from the South and greatly promote this teaching, passing it on in succession, without allowing it to be cut off. I now entrust it to you, and you should uphold it.' Thereupon, he gave the original text to the Master, who burned it after reading it once.

One day, Danyuan asked the Master, 'Those previous diagrams should be cherished very much.'

The Master said, 'I burned them after reading them at that time.'

Danyuan said, 'No one can understand my Dharma gate, only the former teacher and all the patriarchs and great sages can know it in detail. Why did you burn it?'

The Master said, 'As soon as I looked at it, I knew its meaning. It is enough to be able to use it; there is no need to cling to the original text.'

Danyuan said, 'Although this is acceptable for you, later people may not believe it.'

The Master said, 'If the Abbot wants it, it is not difficult to copy it again.' Immediately, he recompiled a copy and presented it, without any omissions.

Danyuan said, 'Very well.'

When the Master visited Weishan, the Master asked, 'What is the true Buddha's dwelling place?'

Weishan said, 'With the wonder of thinking without thinking, return to the infinite of the spiritual awareness of thinking. When thinking is exhausted, return to the source, the nature and phenomena are eternally abiding, phenomena and principle are not two, the true Buddha is thus, thus.' The Master had a great awakening, and from then on, he attended Weishan for fifteen years.

When the Master was serving as the 'straight year' (直歲, a monk in charge of labor in the monastery), he returned from working in the fields. Weishan asked, 'Where have you come from?'

The Master said, 'From the fields.'

Weishan asked, 'How many people are in the fields?' The Master planted his hoe.

---

叉手而立。

溈曰。今日南山大有人刈茅。師㧞鍬便行。

一日。隨溈遊山到磐石上坐。師侍立。忽鴉銜一紅柿落在面前。溈拾得與師。師接洗了。度與溈。溈云。子甚處得來師曰。此是和尚道德所感。

溈曰。子也不得無分。即分半與師。

溈問師。忽有人問汝。作么生祗對。

師曰。東寺師叔若在。某甲不致寂寥。

溈曰。放汝一個不祗對罪師曰。生之與殺。只在一言。

溈曰。不孤汝見。別有一人不肯。

師曰。阿誰。

溈指露柱云。者個。

師曰。道什麼。

溈亦曰。道什麼。

師曰。白鼠推遷。銀臺不變。

師夢入彌勒內院。堂中諸位皆足。惟第二座空。師就坐。有一尊者白槌曰。今當第二座說法。

師起。白槌曰。摩訶衍法。離四句。絕百非。諦聽。諦聽。眾皆散去。

及覺。舉似溈。溈曰。子已入聖位。師便禮拜。

香嚴有發明偈。溈聞得。曰。此子徹矣。

師曰。此是心機意識著述得成。待某甲親自勘過。

師后問嚴。見和尚贊師弟發明頌。你試舉看。

嚴乃舉。師曰。此是宿習記持而來。若有正悟。別更說看。

嚴又舉去年貧。未是貧語。師曰。如來禪許吾弟會。

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:\nStanding with hands clasped.", "", "Weishan (禪師名) said, 'Today there are many people cutting thatch on South Mountain (Nanshan).' 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Lingyou said, 'Life and death are just in one word.'", "", "Weishan said, 'I don't deny your understanding, but there is someone else who disagrees.'", "", "Lingyou asked, 'Who is it?'", "", "Weishan pointed to a pillar and said, 'This one.'", "", "Lingyou asked, 'What does it say?'", "", "Weishan also said, 'What does it say?'", "", "Lingyou said, 'The white rat moves on, but the silver platform remains unchanged.'", "", "Lingyou dreamed of entering Maitreya's (Maitreya, the future Buddha) inner court. All the seats in the hall were filled except for the second seat. Lingyou sat down in it. A venerable one struck the gavel and said, 'Now the second seat will expound the Dharma.'", "", "Lingyou rose, and the venerable one struck the gavel, saying, 'The Mahayana Dharma (Mahayana Dharma, the Great Vehicle teachings) transcends the four propositions and negates the hundred negations. Listen carefully, listen carefully.' Then everyone dispersed.", "", "Upon waking, Lingyou told Weishan about it. Weishan said, 'You have already entered the realm of the sages.' Lingyou then bowed.", "", "Xiangyan (Xiangyan, a Chan master) composed an enlightenment verse. Upon hearing it, Weishan said, 'This disciple is thoroughly enlightened.'", "", "Lingyou said, 'This is achieved through the composition of mental calculations and consciousness. I will personally examine it.'", "", "Later, Lingyou asked Xiangyan, 'I heard the Master praised your enlightenment verse, disciple. Can you recite it for me to hear?'", "", "Xiangyan then recited it. Lingyou said, 'This comes from past habits and memorization. If you have true enlightenment, tell me something different.'", "", "Xiangyan then recited 'Last year, I was poor,' which was not yet the state of poverty. Lingyou said, 'I allow you to understand the Tathagata Zen (Tathagata Zen).' " ] }

---

祖師禪未夢見在。

嚴又曰。我有一機。瞬目視伊。若人不會。別喚沙彌。

師報溈曰。且喜閑師弟會祖師禪也。

南塔涌謁臨濟。后歸侍師。師曰。汝來作什麼。

涌曰。禮覲和尚。

師曰。還見和尚么。

涌曰。見。

師曰。和尚何似驢。

涌曰。某甲見和尚亦不似佛。

師曰。若不似佛。似個什麼。

涌曰。若有所似。與驢何別。

師大驚曰。凡聖兩忘。情盡體露。吾以此驗人已二十年。無決了者。子保任之。

師每指謂人曰。此子肉身佛也。

贊曰。

鎮海珠　　毒龍囝 　十月借蛇腹出生　　一顆落蛟盤圓轉 　近前叉手　　單傳向上之機鋒 　思盡還源　　拶出無窮之靈焰 　兜率第二座說法　　白槌處嚇得魂飛 　南山大有人刈茅　　拔鍬去何曾夢見 　道德所感　　烏鴉銜柿盤石坐分 　生殺在言　　白鼠推遷銀臺不變 　焚卻諸圓相　　使耽源懊惱尊懷 　遇著小釋迦　　被胡僧涂糊當面 　喚沙彌印香嚴會得祖師禪 　何似驢引南塔拔出吹毛劍

得人憎處。只許他家父子知。然萬古徽猷。縱佛手亦難掩。

南塔涌禪師

師諱光涌。嗣仰山。豐城人。章氏子。母乳之夕。神光照室。廄馬

【現代漢語翻譯】 現代漢語譯本 祖師禪（Zushi Chan，禪宗的傳承）不是在夢中可以見到的。

嚴（Yan，人名）又說：『我有一個玄機，眼睛一眨就看到了它。如果有人不明白，就叫小沙彌來問。』

師（Shi，指溈山）告訴溈山（Weishan，人名）說：『真高興閑師弟（Xianshidi，人名）領會了祖師禪。』

南塔涌（Nanta Yong，人名）去拜見臨濟（Linji，人名），後來回來侍奉師父。師父問：『你來做什麼？』

涌（Yong，指南塔涌）說：『來拜見和尚（heshang，指師父）。』

師父問：『見到和尚了嗎？』

涌（Yong，指南塔涌）說：『見到了。』

師父問：『和尚像驢嗎？』

涌（Yong，指南塔涌）說：『弟子認為和尚也不像佛。』

師父問：『如果不像佛，像什麼？』

涌（Yong，指南塔涌）說：『如果有所像，那和驢有什麼區別？』

師父非常驚訝地說：『凡聖兩忘，情盡體露。我用這個來檢驗人已經二十年了，沒有能決斷的。你好好保持它。』

師父經常指著人說：『這孩子是肉身佛啊。』

讚語：

鎮海珠（Zhenhai Zhu，鎮海之寶） 毒龍囝（Du Long Jian，毒龍之子） 十月借蛇腹出生 一顆落蛟盤圓轉 近前叉手 單傳向上之機鋒 思盡還源 拶出無窮之靈焰 兜率（Doushuai，彌勒菩薩的凈土）第二座說法 白槌處嚇得魂飛 南山（Nanshan，地名）大有人刈茅 拔鍬去何曾夢見 道德所感 烏鴉銜柿盤石坐分 生殺在言 白鼠推遷銀臺不變 焚卻諸圓相 使耽源（Danyuan，人名）懊惱尊懷 遇著小釋迦（Shijia，釋迦摩尼佛） 被胡僧涂糊當面 喚沙彌印香嚴（Xiangyan，人名）會得祖師禪 何似驢引南塔（Nanta，人名）拔出吹毛劍

令人憎恨的地方，只允許他父子知道。然而萬古的功績，即使佛的手也難以掩蓋。

南塔涌禪師（Nanta Yong Chanshi）

師父法名光涌（Guangyong），是仰山（Yangshan，地名）的弟子。豐城（Fengcheng，地名）人，姓章。母親哺乳他的晚上，神光照亮了整個房間，馬廄里的馬...

English version Zushi Chan (Zen Patriarch's Zen, the lineage of Zen Buddhism) is not something that can be seen in a dream.

Yan (a person's name) also said: 'I have a subtle mechanism, my eyes blink and see it. If someone doesn't understand, call a young Shami (novice monk) to ask.'

The Master (Shi, referring to Weishan) told Weishan (a person's name): 'I'm so glad that Xianshidi (a person's name), the junior brother, has understood Zushi Chan.'

Nanta Yong (a person's name) went to visit Linji (a person's name), and later returned to serve his master. The master asked: 'What are you here for?'

Yong (referring to Nanta Yong) said: 'To pay respects to the Heshang (abbot, referring to the master).'

The master asked: 'Did you see the Heshang?'

Yong (referring to Nanta Yong) said: 'I did.'

The master asked: 'Is the Heshang like a donkey?'

Yong (referring to Nanta Yong) said: 'In my opinion, the Heshang is not like a Buddha either.'

The master asked: 'If not like a Buddha, what is he like?'

Yong (referring to Nanta Yong) said: 'If there is something he resembles, what difference is there from a donkey?'

The master was very surprised and said: 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence. I have been using this to test people for twenty years, and no one has been able to make a decisive judgment. You must maintain it well.'

The master often pointed at people and said: 'This child is a living Buddha.'

Eulogy:

Zhenhai Zhu (Treasure of Zhenhai) Du Long Jian (Son of the Poison Dragon) Born from the belly of a snake in October, a pearl falls into the dragon's coil and revolves Approaching with folded hands, transmitting the upward mechanism Exhausting thoughts and returning to the source, squeezing out endless spiritual flames Preaching from the second seat in Doushuai (Tushita Heaven, Maitreya Buddha's Pure Land), the sound of the gavel frightens souls away Many people in Nanshan (a place name) cut thatch, pulling hoes, never dreaming of it Touched by morality, crows carry persimmons, sitting and dividing on a rock Life and death are in words, white rats push and silver platforms remain unchanged Burning all the perfect circles, causing Danyuan (a person's name) to be annoyed in his heart Meeting the little Shakya (Shijia, Shakyamuni Buddha), being smeared in the face by a barbarian monk Calling the Shami Yin Xiangyan (a person's name) to understand Zushi Chan How is it like a donkey leading Nanta (a person's name) to draw out the hair-splitting sword

The place where people hate, only his father and son are allowed to know. However, the merits of eternity, even the hand of the Buddha cannot hide.

Zen Master Nanta Yong

The master's Dharma name was Guangyong, and he was a disciple of Yangshan (a place name). He was from Fengcheng (a place name), with the surname Zhang. On the night his mother breastfed him, divine light illuminated the entire room, and the horses in the stable...

【English Translation】 Zushi Chan (Zen Patriarch's Zen, the lineage of Zen Buddhism) is not something that can be seen in a dream.

Yan (a person's name) also said: 'I have a subtle mechanism, my eyes blink and see it. If someone doesn't understand, call a young Shami (novice monk) to ask.'

The Master (Shi, referring to Weishan) told Weishan (a person's name): 'I'm so glad that Xianshidi (a person's name), the junior brother, has understood Zushi Chan.'

Nanta Yong (a person's name) went to visit Linji (a person's name), and later returned to serve his master. The master asked: 'What are you here for?'

Yong (referring to Nanta Yong) said: 'To pay respects to the Heshang (abbot, referring to the master).'

The master asked: 'Did you see the Heshang?'

Yong (referring to Nanta Yong) said: 'I did.'

The master asked: 'Is the Heshang like a donkey?'

Yong (referring to Nanta Yong) said: 'In my opinion, the Heshang is not like a Buddha either.'

The master asked: 'If not like a Buddha, what is he like?'

Yong (referring to Nanta Yong) said: 'If there is something he resembles, what difference is there from a donkey?'

The master was very surprised and said: 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence. I have been using this to test people for twenty years, and no one has been able to make a decisive judgment. You must maintain it well.'

The master often pointed at people and said: 'This child is a living Buddha.'

Eulogy:

Zhenhai Zhu (Treasure of Zhenhai) Du Long Jian (Son of the Poison Dragon) Born from the belly of a snake in October, a pearl falls into the dragon's coil and revolves Approaching with folded hands, transmitting the upward mechanism Exhausting thoughts and returning to the source, squeezing out endless spiritual flames Preaching from the second seat in Doushuai (Tushita Heaven, Maitreya Buddha's Pure Land), the sound of the gavel frightens souls away Many people in Nanshan (a place name) cut thatch, pulling hoes, never dreaming of it Touched by morality, crows carry persimmons, sitting and dividing on a rock Life and death are in words, white rats push and silver platforms remain unchanged Burning all the perfect circles, causing Danyuan (a person's name) to be annoyed in his heart Meeting the little Shakya (Shijia, Shakyamuni Buddha), being smeared in the face by a barbarian monk Calling the Shami Yin Xiangyan (a person's name) to understand Zushi Chan How is it like a donkey leading Nanta (a person's name) to draw out the hair-splitting sword

The place where people hate, only his father and son are allowed to know. However, the merits of eternity, even the hand of the Buddha cannot hide.

Zen Master Nanta Yong

The master's Dharma name was Guangyong, and he was a disciple of Yangshan (a place name). He was from Fengcheng (a place name), with the surname Zhang. On the night his mother breastfed him, divine light illuminated the entire room, and the horses in the stable...

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皆驚。因以光涌名之。少俊敏。依仰山剃度。發明大事。

僧問。文殊是七佛之師。文殊還有師否。

師曰。遇緣即有。

曰。如何是文殊師。師豎起拂子。

僧曰。莫只者便是么。師放下拂子。

問。如何是妙用一句。

師曰。水到渠成。

問。真佛住在何處。

師曰。言下無相。也不在別處。

清化付參次。問。從何而來。

曰。鄂州。

曰。鄂州使君名什麼。

曰。化下不敢相觸。

曰。此地通不畏。

曰。大丈夫何必相試。

師囅然而笑。遂印可。集云峰下大禪佛。傳燈具載。

贊曰。

光騰乳室　　劍隱豐城 　電翻空淵龍起蟄　　駒墮地廄馬群驚 　謁臨濟生死猶昨夢 　見仰山凡聖兩忘情 　忽爾大驚　　怪人前指謂肉身佛 　囅然而笑　　知化下敢觸使君名 　獨露真常　　云收月現 　全彰體用　　水到渠成 　南塔影中文殊師　　錯豎拂子 　集云峰下大禪佛　　誤喚師兄 　一再次覽東平鏡　　塵埃滿面 　二十年笑驗人眼　　𣤩瞎無睛

言下無相。則固是不在別處。然真佛所住。窮伎倆到底難明。

芭蕉清禪師

師諱慧清。嗣南塔。新羅人也。師謂眾曰。我十

【現代漢語翻譯】 現代漢語譯本 眾人都感到驚異，因此用『光涌』來命名他。他從小就聰明敏捷，依止仰山（Yangshan，禪宗大師）剃度出家，並最終領悟了佛法的大事。

有僧人問：『文殊（Manjusri，智慧的菩薩）是七佛之師，那麼文殊還有老師嗎？』

光涌禪師說：『遇到因緣就會有。』

僧人問：『那麼，誰是文殊的老師呢？』光涌禪師豎起拂子。

僧人問：『莫非就是這個嗎？』光涌禪師放下拂子。

有人問：『什麼是妙用一句？』

光涌禪師說：『水到渠成。』

有人問：『真佛住在哪裡？』

光涌禪師說：『當下無相，也不在別處。』

清化（Qinghua，人名）拜見光涌禪師，禪師問：『從哪裡來？』

清化回答：『鄂州（Ezhou，地名）。』

光涌禪師問：『鄂州使君（Ezhou shijun，地方長官）叫什麼名字？』

清化回答：『在使君管轄之下，不敢冒犯。』

光涌禪師說：『這裡一向不畏懼這些。』

清化回答：『大丈夫何必互相試探？』

光涌禪師聽后，高興地笑了，於是認可了他的修行。光涌禪師在集云峰（Jiyun Peak，山名）下廣弘禪法。這些事蹟都記載在《傳燈錄》中。

贊曰：

光芒騰起在乳室，寶劍隱藏在豐城。 電光在空曠的深淵中翻滾，龍從蟄伏中驚醒，駿馬落地，馬廄里的馬群驚慌。 拜見臨濟（Linji，禪宗大師），生死如同昨天的夢。 見到仰山（Yangshan，禪宗大師），凡聖的分別都已忘卻。 忽然大吃一驚，奇怪的人指著他說這是肉身佛。 高興地笑了，知道在他管轄下也敢冒犯使君的名諱。 獨自顯露出真常，如同雲散月現。 完全彰顯了本體和作用，如同水到渠成。 南塔（Nanta，地名）的影子中，文殊（Manjusri，智慧的菩薩）的老師錯誤地豎起了拂子。 集云峰（Jiyun Peak，山名）下的大禪佛，錯誤地稱呼師兄。 再一次照覽東平（Dongping，地名）的鏡子，卻發現鏡子上滿是塵埃。 二十年的笑驗證了人的眼力，那些盲人仍然瞎眼無明。

『言下無相』，確實是不在別處。然而真佛所住之處，用盡伎倆也終究難以明白。

芭蕉清禪師（Bashao Qing Chanshi）

禪師名諱慧清（Huiqing），是南塔（Nanta，地名）的法嗣，是新羅（Xinluo，古代國家名，位於朝鮮半島）人。禪師對大眾說：『我十

【English Translation】 English version Everyone was astonished, and therefore named him 'Guangyong' (Light Surge). He was intelligent and quick-witted from a young age, and he became a monk under Yangshan (Zen master), eventually realizing the great matter of the Dharma.

A monk asked: 'Manjusri (Bodhisattva of Wisdom) is the teacher of the Seven Buddhas, does Manjusri have a teacher?'

The Master said: 'He has one when the conditions meet.'

The monk asked: 'Who is Manjusri's teacher?' The Master raised his whisk.

The monk asked: 'Is it just this?' The Master put down his whisk.

Someone asked: 'What is the phrase of wonderful function?'

The Master said: 'When the water comes, the channel is formed.'

Someone asked: 'Where does the true Buddha reside?'

The Master said: 'In the absence of form under the words, and not elsewhere.'

Qinghua (person's name) visited the Master. The Master asked: 'Where do you come from?'

He replied: 'Ezhou (place name).'

The Master asked: 'What is the name of the magistrate of Ezhou (Ezhou shijun, local official)?'

He replied: 'Under his jurisdiction, I dare not offend.'

The Master said: 'This place has never been afraid of such things.'

He replied: 'Why must a great man test each other?'

The Master smiled broadly and then approved of his practice. He widely propagated Zen Buddhism under Jiyun Peak (mountain name). These deeds are recorded in the Transmission of the Lamp.

Eulogy:

Light rises in the milk chamber, the sword is hidden in Fengcheng. Lightning rolls in the empty abyss, the dragon awakens from hibernation, the steed falls to the ground, the horses in the stable are startled. Visiting Linji (Zen master), life and death are like yesterday's dream. Seeing Yangshan (Zen master), the distinction between ordinary and holy is forgotten. Suddenly startled, a strange person points and says this is a living Buddha. Smiling broadly, knowing that under his jurisdiction, one dares to offend the magistrate's name. Uniquely revealing the true constant, like clouds dispersing and the moon appearing. Fully manifesting the essence and function, like when the water comes, the channel is formed. In the shadow of Nanta (place name), Manjusri's (Bodhisattva of Wisdom) teacher mistakenly raises the whisk. The great Zen Buddha under Jiyun Peak (mountain name) mistakenly calls him 'elder brother'. Once again looking into the mirror of Dongping (place name), the mirror is covered with dust. Twenty years of laughter verifies people's eyesight, those blind people are still blind and ignorant.

'In the absence of form under the words', it is indeed not elsewhere. However, the place where the true Buddha resides is ultimately difficult to understand, no matter how hard one tries.

Zen Master Bashao Qing (Bashao Qing Chanshi)

The Master's name was Huiqing, he was a Dharma heir of Nanta (place name), and he was from Silla (ancient kingdom on the Korean peninsula). The Master said to the assembly: 'I ten

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八上到仰山。見南塔上堂曰。汝等諸人若是個漢。從娘肚裡屙出來便作師子吼解。好么。我于言下歇得身心。便住五載。

示眾云。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。

僧問。如何是提婆宗。

師曰。赤幡在左。

問。如何是達磨西來意。

師曰。獨自恓恓暗渡江。

問。賊來須打。客來須看。忽遇客賊俱來時如何。

師曰。屋裡有緉破草鞋。

曰。只如破草鞋還堪受用也無師曰。汝若將去。前兇后不吉。

上堂。如人行次。忽遇前面萬丈懸崖。背後野火來逼。兩畔荊棘林。若向前。則墮坑落塹。若退後。則野火燒身。若轉側。又被荊棘林礙。當恁么時。作么生免得。若也免得。合有出身之路。若也免不得。墮身死漢。

僧問。不問二頭三首。請師直指本來面目。師默然正坐。

問。如何是吹毛劍。

曰。進前三步。

曰。用者如何。

曰。退後三步。

問。北斗里藏身時如何。

曰。九九八十一。

曰。會么。

曰。不會。

曰。一二三四五。

問。古佛未出興時如何。

曰。千年茄子根。

曰。出興后如何曰。金剛努眼睛。

承天確

【現代漢語翻譯】 現代漢語譯本 仰山慧寂禪師到了仰山，見到南塔禪師上堂說法，便說：『你們這些人如果是個大丈夫，從孃胎里出來就應該懂得作獅子吼，這樣好嗎？』我聽了他的話，當下就放下了身心，便在這裡住了五年。

仰山慧寂禪師向大眾開示說：『你有拄杖子，我就給你拄杖子；你沒有拄杖子，我就奪走你的拄杖子。』

有僧人問：『什麼是提婆宗（Deva school，印度佛教的一個宗派）？』 仰山慧寂禪師說：『紅旗在左邊。』

有僧人問：『什麼是達磨（Bodhidharma，禪宗初祖）西來的真意？』 仰山慧寂禪師說：『獨自淒涼地偷偷渡過長江。』

有僧人問：『賊來了應該打，客人來了應該招待，如果遇到客人和賊同時來了，該怎麼辦？』 仰山慧寂禪師說：『屋裡有兩隻破草鞋。』

僧人問：『那麼，破草鞋還能用嗎？』仰山慧寂禪師說：『你如果拿去用，往前走兇險，往後走也不吉利。』

仰山慧寂禪師上堂說法：『比如一個人走著路，忽然遇到前面是萬丈懸崖，背後是野火逼近，兩邊是荊棘林。如果向前走，就會掉進深坑；如果向後退，就會被野火燒身；如果向旁邊轉，又會被荊棘林阻礙。在這種情況下，該怎樣才能免於災難？如果能免於災難，就應該有脫身之路；如果不能免於災難，就會墮落而死。』

有僧人問：『我不問二頭三首（比喻怪異之事），請禪師直接指示本來面目。』仰山慧寂禪師默然端坐。

有僧人問：『什麼是吹毛劍（比喻鋒利的智慧）？』 仰山慧寂禪師說：『向前走三步。』

僧人問：『使用者怎麼樣？』 仰山慧寂禪師說：『向後退三步。』

有僧人問：『在北斗星里藏身時怎麼樣？』 仰山慧寂禪師說：『九九八十一。』

僧人問：『明白了嗎？』 仰山慧寂禪師說：『不明白。』

仰山慧寂禪師說：『一二三四五。』

有僧人問：『古佛（ancient Buddha）未出現世時怎麼樣？』 仰山慧寂禪師說：『千年茄子根。』

僧人問：『出現世后怎麼樣？』仰山慧寂禪師說：『金剛（Vajra，佛教護法神）怒目圓睜。』

承天確

【English Translation】 English version Yangshan Huiji arrived at Yangshan. Seeing Nanta giving a Dharma talk, he said, 'If you people are true men, you should know how to roar like a lion as soon as you come out of your mother's womb. Is that good?' Upon hearing his words, I immediately let go of my body and mind, and have stayed here for five years.

Yangshan Huiji instructed the assembly, saying, 'If you have a staff, I will give you a staff. If you don't have a staff, I will take away your staff.'

A monk asked, 'What is the Deva school (Deva school, a sect of Indian Buddhism)?' Yangshan said, 'The red flag is on the left.'

A monk asked, 'What is the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Zen Buddhism) coming from the West?' Yangshan said, 'Alone and forlorn, he secretly crossed the Yangtze River.'

A monk asked, 'When thieves come, you must strike them. When guests come, you must look after them. What if guests and thieves come at the same time?' Yangshan said, 'There are two worn-out straw sandals in the house.'

The monk asked, 'Can those worn-out straw sandals still be used?' Yangshan said, 'If you take them, it will be inauspicious going forward and unlucky going backward.'

Yangshan gave a Dharma talk, saying, 'Suppose a person is walking and suddenly encounters a cliff ten thousand feet high in front, wild fire approaching from behind, and thorny thickets on both sides. If you go forward, you will fall into a pit. If you retreat, you will be burned by the wild fire. If you turn to the side, you will be obstructed by the thorny thickets. At such a time, how can you escape? If you can escape, there must be a way out. If you cannot escape, you will fall and die.'

A monk asked, 'I do not ask about two heads and three faces (referring to bizarre things). Please, Master, directly point out the original face.' Yangshan remained silent and sat upright.

A monk asked, 'What is the hair-splitting sword (metaphor for sharp wisdom)?' Yangshan said, 'Take three steps forward.'

The monk asked, 'How about the user?' Yangshan said, 'Take three steps back.'

A monk asked, 'What is it like to hide in the Big Dipper?' Yangshan said, 'Nine nine eighty-one.'

The monk asked, 'Do you understand?' Yangshan said, 'I don't understand.'

Yangshan said, 'One two three four five.'

A monk asked, 'What was it like before the ancient Buddha (ancient Buddha) appeared in the world?' Yangshan said, 'A thousand-year-old eggplant root.'

The monk asked, 'What is it like after appearing in the world?' Yangshan said, 'The Vajra (Vajra, a Buddhist guardian deity) glares with angry eyes.'

Cheng Tianque

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在師會下發明後。僧問。眾罪如霜露。慧日能消除時如何。

確曰。庭臺深夜雨。樓閣靜時鐘。

曰。為什麼因緣會遇時。果報還自受。

確曰。管筆能書。片舌解語。

贊曰。

腳頭未跨船舷　　參遍大唐諸祖 　豎提婆宗奪外道赤幡回 　答西來意貶達磨渡江去 　拄杖子一生與奪　　未嘗敲出玉麒麟 　娘肚裡十月出生　　幾曾吼作金師子 　前兇后不吉　　破草鞋難得受用時 　退火進深坑　　荊棘林那有出身路 　新羅人難辨語　　當的帝都丁 　北斗里穩藏身　　一二三四五 　兩口一無舌　　看臨溪打開石鎖兩頭搖 　雜毒深入心　　致承天吐出庭臺深夜雨 　默然正坐　　本來面不在二頭 　用者如何　　吹毛劍豈拘三步

青出於藍青於藍。信溈仰兒孫鸞翔鳳舞。

芭蕉徹禪師

師諱繼徹。嗣芭蕉清。廣西人也。初謁風穴。穴問。如何是正法眼。

曰。泥彈子。穴異之。

后參芭蕉。見上堂有云。兩口一無舌。即是吾宗旨。豁然大悟。

僧問。如何是深深處。

曰。石人開石戶。石鎖兩頭搖。

問。如何是臨溪境曰。有山有水。

問。寂寂無依時如何。

曰。未是納僧分上事。

曰。如何是納僧

【現代漢語翻譯】 現代漢語譯本 在師父的法會上開悟之後，有僧人問道：『眾生的罪業如同霜露，佛法的智慧之光能夠消除它們，這是怎樣的一種境界？』 確禪師回答說：『如同庭院樓臺在深夜裡被雨水洗滌，又像樓閣在寂靜時分響起鐘聲。』 僧人又問：『為什麼說因緣際會時，所作的善惡果報還要自己承受？』 確禪師回答說：『因為有筆可以書寫，有舌頭可以說話。』 讚語說： 『腳還沒跨上船舷，就已經參訪遍了大唐的各位祖師。 像豎提婆（Suddhipantha，佛陀的弟子）一樣奪回外道的赤幡， 回答西來之意，如同貶斥達摩（Bodhidharma，禪宗始祖）讓他渡江而去。 手中的拄杖一生都在給予和剝奪，卻從未敲出真正的玉麒麟。 就像在孃胎里懷胎十月才出生，卻從未發出金師子般的吼聲。 前路兇險，後路也不吉利，破舊的草鞋難以讓人感到舒適。 退一步是火坑，進一步是深淵，荊棘林中哪裡有出路？ 新羅（Silla，古代朝鮮國家）人難以辨別他的語言，他卻的的確確是帝都的丁。 穩穩地藏身於北斗星中，數著一二三四五。 兩口合在一起卻一句話也說不出，看那臨溪打開石鎖，兩頭搖擺不定。 雜毒深入內心，以至於承天（Chengtian，人名，此處指代僧人）吐出庭臺深夜雨的景象。 默然端坐，本來的面目不在兩端。 如何運用呢？吹毛劍不會拘泥於三步之內。』 青出於藍而勝於藍，相信溈仰宗（Weiyang school of Chan Buddhism）的兒孫們會像鸞鳳一樣飛舞。 芭蕉徹禪師 禪師名諱繼徹（Jiche），師承芭蕉清（Bajiao Qing），是廣西人。最初拜訪風穴禪師（Fengxue），風穴禪師問：『什麼是正法眼？』 禪師回答：『泥彈子。』風穴禪師對此感到驚異。 後來參訪芭蕉禪師，見到芭蕉禪師上堂說法時說：『兩口一無舌』，禪師因此豁然大悟。 有僧人問：『如何是深深處？』 禪師回答：『石人打開石戶，石鎖兩頭搖擺。』 問：『如何是臨溪的境界？』禪師說：『有山有水。』 問：『寂靜無所依靠時，該如何是好？』 禪師說：『這還不是修行僧人應該考慮的事情。』 問：『什麼是修行僧人？』

【English Translation】 English version After enlightenment under the Master's assembly, a monk asked: 'The sins of all beings are like frost and dew; how is it when the wisdom-sun can eliminate them?' Que (Que, name of the monk) said: 'The courtyard terraces are washed by the rain in the deep night; the pavilions and towers hear the bells in the quiet hours.' The monk asked: 'Why is it said that when causes and conditions meet, one must still bear the consequences of one's own actions?' Que said: 'Because there is a brush that can write, and a tongue that can speak.' The eulogy says: 'Before the foot has crossed the ship's gunwale, one has already visited all the patriarchs of the Great Tang. Like Suddhipantha (Suddhipantha, a disciple of the Buddha), reclaiming the red banner of the heretics, Answering the meaning of the coming from the West, like banishing Bodhidharma (Bodhidharma, the first patriarch of Zen) to cross the river. The staff in hand gives and takes throughout life, yet has never knocked out a true jade Qilin (Qilin, a mythical Chinese creature). Like being born after ten months in the mother's womb, yet has never roared like a golden lion. The road ahead is ominous, and the road behind is not auspicious; worn-out straw sandals are difficult to enjoy. Retreating is a fire pit, advancing is a deep abyss; where is the way out in the thorny forest? A Silla (Silla, an ancient Korean kingdom) person is difficult to understand, yet he is indeed a Ding (Ding, a common surname) of the imperial capital. Steadily hiding in the Big Dipper, counting one, two, three, four, five. Two mouths together cannot say a word; look at the Linxi (Linxi, a place name) opening the stone lock, swaying at both ends. Mixed poison penetrates the heart, causing Chengtian (Chengtian, a person's name, referring to a monk here) to vomit the scene of courtyard terraces in the deep night. Silently sitting upright, the original face is not at either end. How to use it? The hair-splitting sword does not adhere to three steps.' Blue comes from blue and is bluer than blue; believe that the descendants of the Weiyang school (Weiyang school of Chan Buddhism) will fly like phoenixes. Chan Master Bajiao Che (Bajiao Che) The Chan Master's name was Jiche (Jiche), a successor of Bajiao Qing (Bajiao Qing), and a native of Guangxi. He first visited Fengxue (Fengxue, name of a Chan master). Fengxue asked: 'What is the eye of the true Dharma?' The Chan Master replied: 'A mud pellet.' Fengxue was amazed by this. Later, he visited Chan Master Bajiao and saw Bajiao saying in his Dharma talk: 'Two mouths, one without a tongue,' and he suddenly attained great enlightenment. A monk asked: 'What is the deepest place?' The Chan Master replied: 'A stone man opens a stone door; the stone lock sways at both ends.' Asked: 'What is the realm of Linxi?' The Chan Master said: 'There are mountains and water.' Asked: 'What should be done when one is lonely and without reliance?' The Chan Master said: 'This is not something a practicing monk should consider.' Asked: 'What is a practicing monk?'

---

分上事。

曰。要行便行。要坐便坐。

問。有一人不捨生死。不證涅槃。師還提攜否。

曰。不提攜。

曰。為什麼不提攜。

曰。臨溪粗識好惡。

示眾曰。昔日如來於波羅奈國。梵王請轉法輪。如來不已而已。有屈宗風。隨機逗教。遂有三乘名字流傳於天上人間。至今光揚不墜。若據祖宗門下。天地懸殊。上上根機。頓超不異。作么生是混融一句。還有人道得么。若也道得。有參學眼。若道不得。天寬地窄。

示眾。眼中無翳。空里無花。水長船高。泥多佛大。莫將問來。我也無答。會么。問在答處。答在問處。偈云。

芭蕉的旨。不掛唇齒。

木童唱和。石女側耳。

贊曰。

人面蛇　　利刃蜜 　閑行坐自要誇張　　識好惡人信不及 　泥彈子作正法眼　　豈知老風穴綿褁蒺藜 　茄子根應古佛機　　不學先芭蕉錦包特石 　混融句地窄天寬　　臨溪境山深水碧 　遇衲僧問涅槃生死　　要提攜且待驢年 　斥瞿曇說頓漸偏圓　　屈宗風卒無了日 　西來意　　貼肉衫汗透千重 　宗門事　　腳跟下泥深三尺 　木童唱和石人側耳　　潑宗旨誰肯掛唇 　眼中沒翳空里無花　　閑言語不勞拈出

人皆謂溈山五世。到師寂爾無傳。

【現代漢語翻譯】 現代漢語譯本 分上事。

說：要走就走，要坐就坐。

問：有這樣一個人，不捨棄生死輪迴，也不證得涅槃（Nirvana，解脫）。師父您還提攜他嗎？

答：不提攜。

問：為什麼不提攜？

答：因為他已經粗略地知道什麼是好，什麼是壞了。

開示大眾說：過去如來（Tathagata）在波羅奈國（Varanasi），梵天（Brahma）請求他轉法輪（Dharma wheel，佛法）。如來只是應允而已。這是委屈了宗門的風範，隨順眾生的根器施教，於是就有了三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的名字流傳於天上人間，直到今天仍然光大發揚，沒有衰落。如果按照祖師宗門下的規矩，那和之前的說法天地懸殊。對於上上根機的人來說，可以立刻頓悟，沒有差別。那麼，什麼是混融一切的一句話呢？還有人能說得出來嗎？如果能說得出來，就說明你有參學的眼光。如果說不出來，那就說明你的見地還不夠開闊。

開示大眾：眼中沒有翳障，空中就沒有花。水漲船高，泥多佛大。不要拿問題來問我，我也無從回答。明白了嗎？問題就在答案中，答案就在問題中。偈語說：

芭蕉的真意，不掛在嘴上。

木童唱歌，石女側耳傾聽。

讚頌說：

人面蛇心，利刃涂蜜。 閒來無事，坐著也要誇張一番，識得好壞的人，我可不相信。 用泥彈子當做正法眼，哪裡知道老風穴（Fengxue，禪師名號）是棉花里裹著蒺藜。 茄子根也能應和古佛的機鋒，不要學先前的芭蕉，用錦緞包裹著特石。 混融一切的境界，地窄天寬，臨溪的環境，山深水碧。 遇到衲僧問涅槃生死，要提攜他，且等到驢年吧。 斥責瞿曇（Gotama，釋迦牟尼佛）說頓悟漸悟偏頗圓滿的教義，委屈了宗門的風範，最終也沒有了結的一天。 西來意（Bodhidharma帶來了什麼），貼身的內衣也被汗水浸透了千層。 宗門的事，腳跟下的泥已經深達三尺。 木童唱歌，石人側耳傾聽，這種潑辣的宗旨，誰肯掛在嘴上？ 眼中沒有翳障，空中就沒有花，這些閒言碎語，不值得拿出來說。

人們都說溈山（Weishan，禪師名號）一脈傳了五世，到師父這裡就寂然無聲，沒有傳人了。

【English Translation】 English version Concerning Matters of Division.

He said: 'Go when you want to go, sit when you want to sit.'

Someone asked: 'If there is a person who neither relinquishes birth and death nor realizes Nirvana (liberation), will the master still guide and support them?'

He said: 'I will not guide and support them.'

The person asked: 'Why not guide and support them?'

He said: 'Because they already roughly discern good from bad by the stream.'

He addressed the assembly, saying: 'In the past, the Tathagata (Thus Come One) in the country of Varanasi, Brahma (the Great King) requested him to turn the Dharma wheel (the teachings of Buddhism). The Tathagata simply assented. This was a compromise of the lineage's style, teaching according to the capacities of beings, and thus the names of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have been transmitted in the heavens and the human realm, and continue to flourish to this day without decline. According to the ancestral school, however, the difference is as vast as heaven and earth. For those of the highest capacity, sudden transcendence is without difference. So, what is the single phrase that blends everything together? Is there anyone who can say it? If you can say it, you have the eye of a student. If you cannot say it, then the sky is narrow and the earth is cramped.'

He addressed the assembly: 'If there is no cataract in the eye, there are no flowers in the sky. When the water rises, the boat floats high. The more mud, the bigger the Buddha. Do not bring questions to ask me, for I have no answers. Do you understand? The question is in the answer, and the answer is in the question.' The verse says:

'The essence of the banana tree, does not hang on the lips and teeth.'

'A wooden child sings in harmony, a stone woman pricks up her ears.'

The eulogy says:

'A human face, a snake's heart, a sharp blade, honeyed.' 'Idly walking and sitting, one must exaggerate. I don't trust those who know good from bad.' 'Using mud pellets as the eye of the true Dharma, how can one know that old Fengxue (Zen master's name) is like a thorn wrapped in cotton?' 'An eggplant root can respond to the ancient Buddha's opportunity. Do not learn from the previous banana tree, wrapping a special stone in brocade.' 'In the realm of blending, the earth is narrow, the sky is wide. In the environment by the stream, the mountains are deep and the water is blue.' 'Meeting a monk who asks about Nirvana and birth and death, if you want to guide and support him, wait until the year of the donkey.' 'Criticizing Gotama (Shakyamuni Buddha) for speaking of gradual and sudden, biased and complete teachings, compromising the lineage's style, there will ultimately be no end.' 'The meaning of the West (what Bodhidharma brought), the sweat of the close-fitting shirt soaks through a thousand layers.' 'The affairs of the Zen school, the mud under the feet is three feet deep.' 'A wooden child sings in harmony, a stone person pricks up their ears. Who would hang such a bold principle on their lips?' 'If there is no cataract in the eye, there are no flowers in the sky. These idle words are not worth bringing up.'

People all say that the Weishan (Zen master's name) lineage was transmitted for five generations, and with this master, it became silent and without transmission.

---

殊不知萬仞門墻。擬登者銀山䥫壁。

溈仰宗至此五世。

法眼宗

清涼法眼禪師

師諱文益。餘杭魯氏子。祝髮。詣開元覺律師受具戒。及覺盛化四明。師往習毗尼。工文章。覺奇之。目為吾門之遊夏也。

師以玄機一發。雜務俱捐。振錫南邁。抵福州。初見長慶。無所契悟。與進．修輩擬之湖外。既發。值雨。少憩城西地藏。入堂見藏坐地爐。問師。此行何之。

曰。行腳去。

曰。行腳事作么生。

曰。不知。

曰。不知最親三人附火。因舉肇論。至天地與我同根處。藏又曰。山河大地與自己。是同是別。

修曰。同。

藏豎兩指熟視之。兩個。便起去。

雨霽辭行。藏送之。問曰。上座尋常說三界唯心。乃指庭下石曰。且道此石在心內。在心外。

師曰。在心內。

曰。行腳人著甚來由。安塊石在心頭耶。

師窘無以對。遂放包。俱求抉擇。近月餘。呈見解。說道理。藏曰。佛法不是恁么。

曰。某甲到此。辭窮理絕也。

藏曰。若論佛法。一切見成。師大悟。出世臨川崇壽。一香為藏拈。

僧子方者。問曰。公久親長慶。乃嗣地藏。何哉。

師曰。以不解長慶說萬象之中獨露身故

【現代漢語翻譯】 現代漢語譯本： 殊不知那是高達萬仞的門墻，想要攀登的人會覺得面對的是銀山鐵壁，難以逾越。

溈仰宗到這裡傳了五世。

法眼宗

清涼法眼禪師

禪師名諱文益，是餘杭魯氏之子。剃度出家后，前往開元寺拜覺律師受具足戒。後來覺律師前往四明弘法，禪師也跟隨去學習毗尼（Vinaya，戒律）。他擅長文章，覺律師對他非常賞識，稱他為我們門下的子夏（孔子的學生，以擅長文學著稱）一般的人物。

禪師一旦領悟了玄妙的禪機，就拋棄了其他雜務，拄著錫杖向南方遊歷。到達福州后，最初拜見長慶禪師，但沒有得到任何契悟。他和進、修等人打算前往湖外。出發后，遇到下雨，便在城西的地藏院稍作休息。進入禪堂，看見地藏禪師坐在地爐旁，問禪師：『你此行要去哪裡？』

答：『去行腳。』

問：『行腳這件事是怎麼做的？』

答：『不知道。』

問：『不知道才是最親切的。』（三人附火，指『靈』字）於是舉《肇論》中的話，說到『天地與我同根』之處。地藏禪師又問：『山河大地與自己，是相同還是相異？』

修回答說：『相同。』

地藏禪師豎起兩根手指，仔細地看著他說：『兩個。』便起身離開了。

雨停后，禪師告辭要走。地藏禪師送他，問道：『上座你平時說三界唯心，那麼請問，庭院下的這塊石頭是在心內，還是在心外？』

禪師回答說：『在心內。』

地藏禪師說：『行腳的人，有什麼理由把一塊石頭安放在心頭呢？』

禪師窘迫，無言以對，於是放下行囊，一起請求地藏禪師決斷。近一個月的時間裡，禪師呈述自己的見解，講述道理。地藏禪師說：『佛法不是這樣的。』

禪師說：『我到這裡，已經辭窮理絕了。』

地藏禪師說：『如果談論佛法，一切都是現成的。』禪師因此大悟。後來禪師出世在臨川崇壽寺弘法，用一炷香來感謝地藏禪師的教誨。

僧人子方問道：『您長期親近長慶禪師，卻繼承了地藏禪師的法脈，這是為什麼呢？』

禪師說：『因為我不理解長慶禪師所說的「萬象之中獨露身」這句話的含義。』

【English Translation】 English version: Little do they know, it is a gate tower of ten thousand ren (a unit of length), those who intend to climb it will feel like facing a silver mountain and iron walls.

The Weiyang School has reached its fifth generation here.

The Fayan School

Chan Master Fayan of Qingliang

The Master's name was Wenyi, son of the Lu family of Yuhang. After tonsure, he went to Lawyer Jue of Kaiyuan Temple to receive the complete precepts. Later, when Jue Sheng went to Siming, the Master went to study the Vinaya (discipline). He was skilled in writing, and Jue admired him, calling him 'our school's Zixia (a student of Confucius, known for his literary talent)'.

Once the Master grasped the subtle Zen mechanism, he abandoned all other affairs and traveled south with his staff. Upon arriving in Fuzhou, he initially met with Chan Master Changqing but gained no enlightenment. He and Jin and Xiu planned to go outside the lake. After setting off, they encountered rain and rested briefly at Dizang Monastery west of the city. Entering the hall, they saw Dizang sitting by the earth stove. Dizang asked the Master, 'Where are you going on this journey?'

He replied, 'To travel on foot.'

Dizang asked, 'How is this matter of traveling on foot done?'

He replied, 'I don't know.'

Dizang said, 'Not knowing is the most intimate.' (Three people attached to fire, referring to the character '靈' (spirit)). Then he quoted from the Zhaolun (The Book of Zhao), mentioning the place where 'Heaven and earth and I share the same root.' Dizang then asked, 'Are mountains, rivers, the great earth, and oneself the same or different?'

Xiu replied, 'The same.'

Dizang raised two fingers, looked at him intently, and said, 'Two.' Then he got up and left.

After the rain stopped, the Master bid farewell to leave. Dizang saw him off and asked, 'Venerable Sir, you usually say that the Three Realms are only mind. Now, tell me, is this stone in the courtyard inside the mind or outside the mind?'

The Master replied, 'Inside the mind.'

Dizang said, 'What reason does a traveling monk have to place a stone in his mind?'

The Master was embarrassed and had nothing to say. So he put down his bag and together they sought Dizang's judgment. For nearly a month, the Master presented his views and explained the principles. Dizang said, 'The Dharma is not like that.'

The Master said, 'Having come here, I am at the end of my words and the exhaustion of my reasoning.'

Dizang said, 'If we talk about the Dharma, everything is already present.' The Master then had a great enlightenment. Later, the Master appeared in the world to propagate the Dharma at Chongshou Temple in Linchuan, using a stick of incense to thank Dizang's teachings.

The monk Zifang asked, 'You were close to Chan Master Changqing for a long time, but you inherited the Dharma lineage of Chan Master Dizang. Why is that?'

The Master said, 'Because I did not understand the meaning of Chan Master Changqing's saying, 'The self is uniquely revealed within the myriad phenomena.''

---

。方舉拂子示之。

師曰。撥萬象。不撥萬象。

方曰。不撥萬象。

師曰。獨露身𡁠。

方曰。撥萬象。

師曰。萬象之中𡁠。方於是悟旨。

二僧參次。師指簾。二僧齊去捲。師曰。一得一失。

示眾云。盡十方世界皎皎地無一絲頭。若有一絲頭。即是一絲頭。

金陵報恩則初參青峰。問。如何是學人自己。

峰曰。丙丁童子來求火。

不契。見師。師問。甚處來。

曰。青峰師曰。青峰有何言句。

則舉前話。師曰。上座作么生會則曰。丙丁屬火。而更求火。如將自己求自己。

師曰。與么會又爭得。

則曰。某甲只恁么。未審和尚如何。

師曰。你問我。與你道。

則理前問。師曰。丙丁童子來求火。則乃悟。

僧問。如何是學人一卷經。

師曰。題目分明。

師與李王論道次。因看牡丹。王命作頌。即曰。

擁毳對芳叢。由來趣不同。

發從今日白。花是去年紅。

艷冶隨朝露。馨香逐晚風。

何須待零落。然後始知空。

王聞開悟。

師有偈曰。

幽鳥語如篁。柳搖金線長。

云歸山谷靜。風送杏花香。

永日蕭然坐

【現代漢語翻譯】 現代漢語譯本： （師父）拿起拂塵向他示意。

師父說：『撥開萬象，還是不撥開萬象？』

方（僧人名）說：『不撥開萬象。』

師父說：『獨自顯露自身。』

方說：『撥開萬象。』

師父說：『在萬象之中。』方於是領悟了禪旨。

兩位僧人依次前來參拜。師父指著簾子，兩位僧人一起去捲起簾子。師父說：『一得一失。』

師父向大眾開示說：『整個十方世界清澈明亮，沒有一絲一毫的牽掛。如果有一絲牽掛，那就是一絲牽掛。』

金陵報恩則（僧人名）最初參拜青峰（地名或人名）。問道：『如何是學人自己？』

青峰說：『丙丁童子來求火。』

則（僧人名）沒有領會。後來見到師父，師父問：『從哪裡來？』

回答說：『青峰。』師父說：『青峰有什麼言語？』

則舉了之前的話。師父說：『你作何理解？』則說：『丙丁屬火，卻更來求火，如同用自己來尋找自己。』

師父說：『這樣理解又有什麼用呢？』

則說：『我只能這樣理解。不知和尚您怎麼看？』

師父說：『你問我，我就告訴你。』

則重複了之前的問題。師父說：『丙丁童子來求火。』則於是領悟。

有僧人問：『如何是學人的一卷經？』

師父說：『題目分明。』

師父與李王（人名，可能是地方官員）論道時，正好看見牡丹花。李王命師父作頌，師父隨即說：

『身披裘衣面對盛開的鮮花，自古以來情趣就不同。

頭髮從今天開始變白，花卻是去年的紅色。

艷麗隨著朝露消逝，馨香隨著晚風飄散。

何必等到凋零飄落，然後才知曉一切皆空。』

李王聽後有所開悟。

師父有一首偈語：

『幽靜的鳥鳴聲像竹林一樣清脆，柳枝搖曳，金色的線條顯得修長。

雲彩回到山谷，山谷變得寧靜，風吹來杏花的香味。

整天靜靜地坐著。』

【English Translation】 English version: (The master) raised the whisk and showed it to him.

The master said: 'Stir all phenomena, or not stir all phenomena?'

Fang (a monk's name) said: 'Not stir all phenomena.'

The master said: 'Alone reveal the self.'

Fang said: 'Stir all phenomena.'

The master said: 'Within all phenomena.' Fang then understood the meaning.

Two monks came to pay their respects in turn. The master pointed to the curtain, and the two monks went to roll it up together. The master said: 'One gain, one loss.'

The master instructed the assembly, saying: 'The entire ten directions world is clear and bright, without a single thread of attachment. If there is a single thread of attachment, then it is a single thread of attachment.'

Jinling Baoen Ze (a monk's name) initially visited Qingfeng (place name or person's name). He asked: 'What is the student's own self?'

Qingfeng said: 'A Bing-Ding (丙丁, refers to fire element in Chinese five elements) child comes seeking fire.'

Ze (a monk's name) did not understand. He later saw the master, who asked: 'Where do you come from?'

He replied: 'Qingfeng.' The master said: 'What words does Qingfeng have?'

Ze cited the previous words. The master said: 'How do you understand it?' Ze said: 'Bing-Ding belongs to fire, yet he seeks fire, like using oneself to seek oneself.'

The master said: 'What use is it to understand it that way?'

Ze said: 'That's all I can understand. I wonder what the venerable monk thinks?'

The master said: 'You ask me, and I will tell you.'

Ze repeated the previous question. The master said: 'A Bing-Ding child comes seeking fire.' Ze then understood.

A monk asked: 'What is a student's one scroll of scripture?'

The master said: 'The title is clear.'

The master was discussing the Dao with Li Wang (a person's name, possibly a local official), and they happened to see peonies. Li Wang ordered the master to compose a eulogy, and the master immediately said:

'Wearing fur clothes facing the fragrant flowers, the interests have always been different.

The hair starts to turn white today, but the flowers are red from last year.

The beauty fades with the morning dew, and the fragrance drifts with the evening breeze.

Why wait until they wither and fall before realizing that everything is empty?'

Li Wang was enlightened upon hearing this.

The master has a verse:

'The quiet birds' voices are like the bamboo forest, the willows sway, and the golden threads appear long.

The clouds return to the valley, and the valley becomes quiet, the wind carries the fragrance of apricot blossoms.

Sitting quietly all day long.'

---

。澄心萬慮忘。

欲言言不及。林下好商量。

言百法明門。乃唯識綱宗也。

贊曰。

幼發玄機　　遍行尋訪 　小乘根拋棄覺阇梨 　惡冤家撞著琛和尚 　安片石寸心內　　當機擊碎猶涉廉纖 　露全身萬象中　　盡力扶持依然鹵莽 　指二僧捲簾去　　得失未分明 　勘童子求火來　　是非難定當 　如篁語幽鳥　　山林意別是風標 　擁毳對芳叢　　牡丹詩竊誰體樣 　是曹源一滴水　　蟲御木偶爾成文 　問學人一卷經　　蠅鉆紙全無趣向 　唯心唯識　　石頭城路列千差 　無法無人　　通玄峰云橫疊嶂

盡十方世界皎皎地無一絲頭。到者里。百法明門只宜收抗。

天臺韶國師

師諱德韶。嗣法眼。處州龍泉陳氏子。幼依龍歸寺得度。十八受具。去謁龍牙。問。雄雄之尊。因甚麼親近不得。

牙曰。如火與火。

師曰。忽遇水來又作么生。

牙曰。汝不會我語。

又問。天不蓋。地不載。此理如何。

牙曰。合如是。師不諭旨。再請誨。

牙曰。道者。汝向後自會去。

師後於通玄峰澡浴。忽省。遂焚香望龍牙禮拜曰。當時若說向我。今日決定罵也。

見疏山。問。百匝千重是何人境界。

山曰。

【現代漢語翻譯】 現代漢語譯本： 澄凈內心，忘卻萬般思慮。

想要訴說，卻又難以言及，林下清修，正好從容商量。

所說的『百法明門』，乃是唯識宗的綱領和宗旨。

讚頌說：

年幼便萌發玄妙的機鋒，四處尋訪明師。 拋棄小乘根基的覺阇梨（覺阇梨：佛教術語，指有德行的僧人）， 惡冤家卻撞上了琛和尚（琛和尚：指僧人德琛）。 安放一片石頭在寸心之內， 當機擊碎，仍然顯得拘謹。 顯露全身於萬象之中， 盡力扶持，依然顯得粗疏。 指使兩個僧人捲起簾子離去， 得失尚未分明。 勘驗童子求火而來， 是非難以斷定。 如同竹林中幽鳥的鳴叫， 山林意趣別具一番風標。 身披蓑衣面對盛開的鮮花， 模仿牡丹詩的體裁，究竟是誰？ 這如同曹源（曹源：指曹洞宗）的一滴水， 蟲子啃噬樹木，偶爾形成文字。 詢問學人一部經書， 如同蒼蠅鉆紙，全無趣味。 唯心唯識， 石頭城（石頭城：南京的別稱）道路千差萬別。 無法無人， 通玄峰（通玄峰：山峰名）雲霧橫亙，重巒疊嶂。

整個十方世界，皎潔明亮，沒有一絲塵埃。到了這裡，『百法明門』只適合用來抵禦抗拒。

天臺韶國師（天臺韶國師：指德韶禪師）

禪師名諱德韶，是法眼文益禪師的嗣法弟子。是處州龍泉陳氏之子。年幼時在龍歸寺出家。十八歲受具足戒。後去參謁龍牙禪師。問道：『雄雄之尊（雄雄之尊：指佛），因什麼親近不得？』

龍牙禪師回答：『如火與火。』

德韶禪師說：『忽然遇到水來又該怎麼辦？』

龍牙禪師說：『你不會我的意思。』

又問道：『天不覆蓋，地不承載，這個道理如何？』

龍牙禪師說：『本該如此。』德韶禪師不明白其中的旨意，再次請求開示。

龍牙禪師說：『道者，你以後自然會明白的。』

德韶禪師後來在通玄峰沐浴時，忽然領悟，於是焚香向龍牙禪師禮拜說：『當時如果說給我聽，今日必定要謾罵了。』

拜見疏山禪師，問道：『百匝千重（百匝千重：形容重重疊疊）是什麼人的境界？』

疏山禪師說：

【English Translation】 English version: Clear the mind and forget all worries.

Wanting to speak but unable to express, it's good to discuss leisurely in the forest.

The so-called 'Hundred Dharmas Bright Door' is the outline and purpose of the Vijnanavada (Consciousness-only) school.

A eulogy says:

At a young age, he sprouted profound insights, seeking enlightened teachers everywhere. Casting aside the roots of Hinayana (Small Vehicle) is the Acharya (teacher) Jue, An evil nemesis encounters the monk Chen (referring to the monk De Chen). Placing a piece of stone within the inch of the heart, Crushing it on the spot still seems constrained. Revealing the whole body in the myriad phenomena, Supporting with all effort still seems crude. Instructing two monks to roll up the curtain and leave, The gains and losses are not yet clear. Examining the boy who comes seeking fire, Right and wrong are difficult to determine. Like the secluded birds singing in the bamboo forest, The mountain forest's intention has a unique style. Wearing a raincoat facing the blooming flowers, Whose style is being imitated in the peony poems? This is like a drop of water from Caoyuan (referring to the Caodong school), A worm gnawing on wood, occasionally forming patterns. Asking a student about a scripture, Like a fly drilling into paper, completely uninteresting. Mind-only, Consciousness-only, The roads of Stone City (Nanjing's nickname) are vastly different. No Dharma, no person, The clouds of Tongxuan Peak (name of a peak) stretch across the layered peaks.

The entire ten directions world is bright and clear, without a trace of dust. Arriving here, the 'Hundred Dharmas Bright Door' is only suitable for resisting.

National Teacher Deshao of Tiantai (referring to Chan Master Deshao)

The Chan master's name was Deshao, a Dharma heir of Chan Master Fayan Wenyi. He was a son of the Chen family of Longquan, Chuzhou. He became a monk at Longgui Temple at a young age. At eighteen, he received the full precepts. Later, he went to visit Chan Master Longya. He asked, 'The majestic and venerable one (referring to the Buddha), why can't he be approached?'

Chan Master Longya replied, 'Like fire and fire.'

Chan Master Deshao said, 'What should be done if water suddenly comes?'

Chan Master Longya said, 'You don't understand my meaning.'

He also asked, 'The sky does not cover, the earth does not bear, what is this principle?'

Chan Master Longya said, 'It should be so.' Chan Master Deshao did not understand the meaning, and asked for further instruction.

Chan Master Longya said, 'Daoist, you will naturally understand later.'

Later, Chan Master Deshao suddenly realized while bathing at Tongxuan Peak, so he burned incense and bowed to Chan Master Longya, saying, 'If you had told me then, I would definitely scold you today.'

He visited Chan Master Shushan and asked, 'What is the realm of a hundred folds and a thousand layers (describing layers upon layers)?'

Chan Master Shushan said:

---

左搓芒繩縛鬼子。

曰。不落古今。請師說。

曰。不說。

曰。為甚不說。

曰。箇中不辨有無。

曰。師今善說。山駭之。

如是參五十四員知識。后謁法眼。眼一見。深器之。師倦于參請。但隨眾而已。

一日。眼上堂。僧問。如何是曹源一滴水。

眼曰。是曹源一滴水。

師大悟于座下。遂白眼。眼曰。汝向後當爲國王所師。致祖道光大。吾不如也。

自是。諸方異唱。古今玄鍵。與之抉擇。不留微跡乾祐元年。忠懿王嗣位。遣使迎之。申弟子禮。

示眾。古聖方便猶若河沙。祖師道。非風幡動。仁者心動。斯乃無上心印。至妙法門。我輩稱祖師門下客。合作么生會祖師意。若言風幡不動。汝心妄動。若言不撥風幡。就風幡處通取。若言風幡動處是甚麼。若言附物明心。不須認物。若言色即是空。若言非風幡動。應須妙會。與祖師意旨了沒交涉。既不許如是會。諸上座便合知悉。者里悟去。何法門而不明。雖百千諸佛方便。一時洞了。若不如此。設經塵劫。空自勞神。無有是處。

住通玄峰。有偈云。

通玄峰頂。不是人間。

心外無法。滿目青山。

眼聞。乃曰。只此一偈。可起吾宗。

示眾。古人

【現代漢語翻譯】 現代漢語譯本： 『左搓芒繩縛鬼子』。

（學僧）問：『不落古今，請老師開示。』

（禪師）答：『不說。』

（學僧）問：『為什麼不說？』

（禪師）答：『箇中不辨有無。』（其中無法分辨有和無。）

（學僧）說：『老師您現在很會說啊！山神都驚駭了。』

像這樣參訪了五十四位善知識（指有道之士）。後來去拜見法眼禪師（指法眼文益禪師）。法眼禪師一見到他，就非常器重他。禪師厭倦了參訪請益，只是隨眾而已。

有一天，法眼禪師上堂說法，有僧人問：『如何是曹源一滴水？』（曹源，指曹溪源頭，即禪宗六祖慧能的道場。一滴水，比喻佛法的精髓。）

法眼禪師回答：『是曹源一滴水。』

禪師在座下聽了，當下大悟。於是稟告法眼禪師。法眼禪師說：『你將來應當成為國王的老師，使祖師的道統發揚光大，我不如你啊。』

從此以後，各方的不同見解，古今的玄妙關鍵，都與他辯論抉擇，不留下絲毫痕跡。乾祐元年，忠懿王（指吳越國王錢弘俶）繼位，派遣使者迎接他，以弟子之禮對待。

（禪師）向大眾開示：『古代聖人的方便法門猶如恒河沙數。祖師（指六祖慧能）說，『不是風動，不是幡動，是仁者心動。』這乃是無上的心印，至妙的法門。我們這些人自稱是祖師門下的弟子，應該怎樣領會祖師的意旨呢？如果說風幡不動，是你的心妄動；如果說不要撥動風幡，就在風幡處通達領悟；如果說風幡動處是什麼？如果說依附外物來明白自心，就不需要執著外物；如果說色即是空，如果說不是風幡動，就應該巧妙地領會。』與祖師的意旨完全沒有關係。既然不允許這樣理解，各位就應該知道，在這裡領悟，什麼法門不明白呢？即使百千諸佛的方便法門，一時都能徹底明白。如果不這樣，即使經過無數劫，也只是白白地勞神，沒有用處。

（禪師）住在通玄峰，有偈語說：

『通玄峰頂，不是人間，

心外無法，滿目青山。』

法眼禪師聽了，說：『僅僅這一偈，就可以興起我的宗派。』

（禪師）向大眾開示：『古人』

【English Translation】 English version: 『Twisting the rush rope to bind the demon.』

(A monk) asked: 『Transcending past and present, please, Master, enlighten me.』

(The Zen master) replied: 『I won't speak.』

(The monk) asked: 『Why won't you speak?』

(The Zen master) replied: 『Within it, one cannot distinguish being from non-being.』 (Within it, there is no way to tell existence from non-existence.)

(The monk) said: 『Master, you are now very eloquent! Even the mountain spirits are startled.』

In this way, he consulted fifty-four wise teachers (referring to virtuous individuals). Later, he went to visit Zen Master Fayan (referring to Fayan Wenyi). As soon as Zen Master Fayan saw him, he greatly valued him. The Zen master grew weary of seeking instruction and simply followed the assembly.

One day, Zen Master Fayan ascended the Dharma hall. A monk asked: 『What is a drop of water from Caoyuan?』 (Caoyuan refers to the source of Caoxi, the Sixth Patriarch Huineng's monastery. A drop of water is a metaphor for the essence of the Buddha-dharma.)

Zen Master Fayan replied: 『It is a drop of water from Caoyuan.』

The Zen master, listening from his seat, had a great awakening. Thereupon, he reported it to Zen Master Fayan. Zen Master Fayan said: 『In the future, you should become the teacher of a king, causing the ancestral way to flourish greatly. I am not your equal.』

From then on, differing views from all directions, and the subtle keys of past and present, were debated and resolved with him, leaving not the slightest trace. In the first year of Qianyou, King Zhongyi (referring to Qian Hongchu, the King of Wuyue) ascended the throne and sent envoys to welcome him, treating him with the respect due to a disciple.

(The Zen master) instructed the assembly: 『The expedient means of the ancient sages are like the sands of the Ganges. The Patriarch (referring to the Sixth Patriarch Huineng) said, 『It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.』 This is the unsurpassed mind-seal, the most wondrous Dharma gate. We who call ourselves disciples of the Patriarch should understand the Patriarch's intention. If you say the wind and banner do not move, it is your mind that is deluded; if you say do not move the wind and banner, then understand and penetrate at the place of the wind and banner; if you say what is the place where the wind and banner move? If you say rely on external things to understand the mind, then there is no need to cling to external things; if you say form is emptiness, if you say it is not the wind and banner that move, then you should subtly understand.』 It has absolutely nothing to do with the Patriarch's intention. Since such understanding is not permitted, you should all know that if you awaken here, what Dharma gate will not be understood? Even the expedient means of hundreds of thousands of Buddhas can be thoroughly understood at once. If it is not like this, even if you pass through countless kalpas, you will only labor in vain, and it will be of no use.』

(The Zen master) resided at Tongxuan Peak and had a verse that said:

『At the peak of Tongxuan, it is not the human realm,

Outside the mind there is no Dharma, the eyes are full of green mountains.』

Zen Master Fayan heard it and said: 『This verse alone can revive my school.』

(The Zen master) instructed the assembly: 『The ancients』

---

道。若欠一法。不成法身。若剩一法。不成法身。若有一法。不成法身。若無一法。不成法身。此是般若之真宗也。又曰。夫一切問答。如針鋒相投。無絲毫參差。事無不通。理無不備。良由一切語言。一切三昧。橫豎深淺。隱顯去來。是諸佛實相門。只貴如今一時驗取。珍重。又曰。言發非聲。色前不物。始會天下太平。大王長壽。久立。

僧問。古德道。登天不借梯。遍地無行路。如何是登天不借梯。

師曰。不遺絲髮地。

曰。如何是遍地無行路。

師曰。適來向你道什麼。

問。法眼寶印。和尚親傳。未審今日一會。分付何人。

師曰。鼕鼕鼓。一頭打。兩頭鳴問。古者道。敲打虛空鳴殼殼。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虛空底師曰。崑崙兒著鐵褲。打一棒行一步。

曰。恁么則石人木人齊應諾。

師曰。你還聞么。

問。飲光持釋迦丈六衣。在雞足山待彌勒下生。將丈六之衣。披千尺之身。應量恰好。只如釋迦身長丈六。彌勒身長千尺。為復是身解短耶。衣解長耶。

師曰。汝卻會。明拂袖而出。

師曰。小兒子。山僧若答汝話不得。當有因果。汝若不是。吾當見之。

明歸七日嘔血。浮光

【現代漢語翻譯】 現代漢語譯本： 道。如果缺少一法，就不能成就法身（Dharmakāya，佛的法性之身）。如果多餘一法，也不能成就法身。如果執著于有一法，也不能成就法身。如果認為什麼法都沒有，也不能成就法身。這就是般若（Prajna，智慧）的真正宗旨啊。 又說，一切問答，要像針鋒相對一樣，沒有絲毫的偏差，事事都能通達，道理無不具備。這實在是由於一切語言，一切三昧（Samadhi，禪定），橫向縱向，深淺，隱顯，來去，都是諸佛實相之門。只在于當下這一刻去驗證領會，珍重啊。 又說，言語發出卻不是聲音，色相顯現之前不是物體，這才開始天下太平，大王長壽。站立很久了。

僧人問，古德說，『登天不用梯子，遍地沒有路可走。』什麼是登天不用梯子？ 師父說，『不遺漏一絲一毫的地方。』 僧人問，『什麼是遍地沒有路可走？』 師父說，『剛才跟你說什麼了？』

僧人問，『法眼（Fayan，禪宗派系名）的寶印，和尚您親自傳授，不知道今天這一場法會，要交付給誰？』 師父說，『咚咚地敲鼓，一頭敲打，兩頭都響。』 僧人問，『古人說，敲打虛空，發出殼殼的聲音，石人和木人都一起應和，六月天降下紛紛大雪，這就是如來（Tathagata，佛的稱號）的大圓覺（Mahā-parinirvāṇa，偉大的完全覺悟）。什麼是敲打虛空？』 師父說，『崑崙（Kunlun，山名）的漢子穿著鐵褲子，打一棒走一步。』 僧人問，『這麼說，石人和木人都一起應和了？』 師父說，『你還聽得到嗎？』

僧人問，『飲光（Kasyapa，迦葉，佛陀的弟子）拿著釋迦（Sakyamuni，釋迦牟尼佛）一丈六尺的袈裟，在雞足山（Kukkutapada，山名）等待彌勒（Maitreya，未來佛）下生。用一丈六尺的袈裟，披在千尺高的身上，應該大小正好。只是釋迦的身高一丈六尺，彌勒的身高千尺，到底是身體變短了呢，還是袈裟變長了呢？』 師父說，『你卻會。』說完拂袖而去。

師父說，『小孩子，山僧如果回答不了你的話，會有因果報應。如果你不是這樣，我自會明白。』 明回去七天後嘔血，浮光（Fuguang，人名）

【English Translation】 English version: The Way. If one dharma (law, principle) is lacking, the Dharmakāya (body of the Dharma, the ultimate nature of the Buddha) cannot be achieved. If one dharma is superfluous, the Dharmakāya cannot be achieved. If there is attachment to one dharma, the Dharmakāya cannot be achieved. If one thinks there is no dharma, the Dharmakāya cannot be achieved. This is the true essence of Prajna (wisdom). Furthermore, all questions and answers should be like the meeting of needle points, without the slightest deviation. Everything should be understood, and all principles should be complete. This is because all language, all Samadhi (meditative absorption), horizontal and vertical, deep and shallow, hidden and manifest, coming and going, are the real aspect gates of all Buddhas. The value lies in verifying and understanding it at this very moment. Treasure it. Furthermore, speech arises but is not sound; before form appears, it is not an object. Only then will there be peace under heaven and the king's longevity. You have been standing for a long time.

A monk asked, 'An ancient worthy said, 'Climbing to heaven requires no ladder; there is no path to walk on the ground.' What is 'climbing to heaven requires no ladder'?' The Master said, 'Not leaving out a single hair's breadth.' The monk asked, 'What is 'there is no path to walk on the ground'?' The Master said, 'What did I just say to you?'

A monk asked, 'The Dharma Eye (Fayan, a Chan lineage) treasure seal, the Abbot personally transmits. I don't know to whom it will be entrusted at today's gathering?' The Master said, 'Dong, dong, the drum! Strike one end, and both ends sound.' A monk asked, 'An ancient one said, 'Striking the void, it makes a 'kekeke' sound; stone people and wooden people all respond in agreement; in the sixth month, snow falls in abundance. This is the Tathagata's (Buddha's title) Great Perfect Enlightenment (Mahā-parinirvāṇa).' What is 'striking the void'?' The Master said, 'The Kunlun (mountain name) lad wears iron pants; he takes one step for every strike.' The monk asked, 'In that case, the stone people and wooden people all respond in agreement?' The Master said, 'Can you still hear it?'

A monk asked, 'Kasyapa (Buddha's disciple) holds Sakyamuni's (historical Buddha) sixteen-foot robe, waiting for Maitreya (future Buddha) to descend at Kukkutapada Mountain (mountain name). Using a sixteen-foot robe to drape over a thousand-foot body, it should fit perfectly. But Sakyamuni's height is sixteen feet, and Maitreya's height is a thousand feet. Is it that the body becomes shorter, or the robe becomes longer?' The Master said, 'You understand.' Then he flicked his sleeve and left.

The Master said, 'Little child, if this mountain monk cannot answer your question, there will be karmic consequences. If you are not like this, I will understand it myself.' Ming returned and vomited blood after seven days, Fuguang (person's name).

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和尚勸曰。汝速去懺悔明至方丈。悲泣曰。愿和尚慈悲。許某甲懺悔。

曰。如人倒地。因地而起。不曾教汝起倒。

明又曰。若許某甲懺悔。終身給侍。

師為出語曰。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥。

有傳天臺教義寂者。乃螺溪是。屢言于師。曰。智者之教。年紀浸遠。慮多散失。今新羅國其本甚備。自非和尚慈力。其孰能致之乎。師聞于王。遣使航海傳寫。備足而回。迄今盛行於世矣。

贊曰。

心法雙忘　　乾坤獨步 　登天不借梯　　遍地無行路 　機翻石火　　爍破石頭城 　掌握龍泉　　笑出龍歸寺 　天蓋地載　　苦龍牙疊將餿飯祭閑神 　百匝千重　　被疏山左搓芒繩縛鬼子 　去來隱顯明諸佛實相　　要且顢頇 　欠剩有無說般若真宗　　不妨莽鹵 　是曹源一滴水　　悟玄機將豌豆作真珠 　指通玄滿目山　　起吾宗變甜瓜成苦瓠 　祖師門下客　　辨風幡帶水拖泥 　大王長壽人　　外聲色拋沙撒土 　得法眼親傳寶印　　鞔皮鼓兩頭鳴 　應木人敲打虛空　　崑崙兒著鐵褲 　念南嶽天臺教乘磨滅　　往新羅國繕寫歸 　論釋迦彌勒身衣短長　　令興教僧嘔血去

諸方異唱。古今玄鍵。抉擇不留蹤。不謬為一國之師。名喧寰宇。

永明智覺禪師

師諱延壽。嗣韶國師。餘杭王氏子。自幼知敬佛乘。既冠。不茄葷酒。日惟一食。持法華七行俱下。感群羊跪聽。年二十八。為華亭鎮將。屬翠巖參禪師遷止龍𠕋。大闡玄化。師遂求出家。請于朝。文穆王從其志。禮參為師。執勞供眾。身惟一布衲。

后往天臺天柱峰。九旬習定。有烏類斥鷃巢于衣褶中。暨謁國師。一見深器之。密授玄旨。仍謂師曰。汝與元帥有緣。他日大作佛事。惜吾不及見耳。

初住雪竇。上堂。雪竇者里。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人向甚麼處進步。

僧問。雪竇一徑。如何履踐。

曰。步步寒華結。言言徹底冰。又偈曰。

孤猿叫落中巖月。野客吟殘半夜燈。

此景此時誰得意。白雲深處坐禪僧。

建隆元年。忠懿王請入靈隱。為第一世。明年。請住永明。為第二世。

僧問。如何是永明旨。

曰。更添香著。

曰。謝師指示。

曰。且喜沒交涉。有偈曰。

欲識永明旨。門前一湖水。

日照光明生。風來波浪起。

僧問。學人久在永明。為什麼不會永明家風。

曰。不會處會取。

曰。不會處如何會。

曰。牛胎生象子。

【現代漢語翻譯】 現代漢語譯本 永明智覺禪師

禪師法名延壽（Yanshou），是韶國師（Shaoguo Guoshi）的法嗣。他是餘杭（Yuhang）王氏之子，自幼就懂得敬重佛法。成年後，不吃葷腥，每日只吃一餐。他持誦《法華經》時，能做到七行俱下，感動得羊群跪地聆聽。二十八歲時，擔任華亭鎮將。當時翠巖參禪師（Cuiyan Can Chanshi）遷居龍𠕋（Longmian），大力弘揚玄妙的佛法，禪師於是請求出家。他向朝廷請求，文穆王（Wenmu Wang）同意了他的志向，他於是拜參禪師為師，辛勤勞作，為大眾服務，自己只穿一件粗布僧衣。

後來他前往天臺山（Tiantai Mountain）的天柱峰（Tianzhu Peak），在那裡禪定九十天。有烏鴉之類的鳥在禪師的衣服褶皺中築巢。之後他拜見韶國師，韶國師一見之下就非常器重他，秘密地傳授給他玄妙的佛法要旨，並對禪師說：『你與元帥有緣分，將來會大做佛事，可惜我不能親眼看到了。』

禪師最初住在雪竇寺（Xuedou Temple），上堂說法時說：『雪竇這個地方，有千尋瀑布飛流直下，連一粒細小的米都無法停留；有萬仞奇巖，沒有可以立足的地方。你們這些人要向什麼地方前進呢？』

有僧人問：『雪竇寺只有一條路，要如何踐行呢？』

禪師回答說：『步步寒冰凝結，言言徹底冰寒。』禪師又作偈說：

『孤猿哀叫，明月中落於山間；野客低吟，半夜裡燈火將殘。

此情此景有誰能領會？唯有白雲深處打坐的禪僧。』

建隆元年（960年），忠懿王（Zhongyi Wang）請禪師入住靈隱寺（Lingyin Temple），成為靈隱寺第一世住持。第二年，又請禪師入住永明寺（Yongming Temple），成為永明寺第二世住持。

有僧人問：『什麼是永明寺的宗旨？』

禪師回答說：『更添香著。』

僧人說：『感謝禪師的指示。』

禪師說：『且喜沒交涉。』並作偈說：

『想要認識永明寺的宗旨，就在門前那一湖水。

陽光照耀，光明頓生；清風吹拂，波浪涌起。』

有僧人問：『弟子在永明寺很久了，為什麼還是不瞭解永明寺的家風？』

禪師回答說：『在不會的地方去體會。』

僧人問：『在不會的地方如何體會？』

禪師回答說：『牛胎生象子。』

【English Translation】 English version Zen Master Yongming Zhijue

The Master's name was Yanshou (Prolonging Life). He was a Dharma heir of National Teacher Shaoguo (Shaoguo Guoshi). He was a son of the Wang family of Yuhang. From a young age, he knew to respect the Buddha's teachings. After coming of age, he did not eat meat or drink alcohol, and only ate one meal a day. He recited the Lotus Sutra, completing seven lines at a time, moving flocks of sheep to kneel and listen. At the age of twenty-eight, he served as a military commander in Huating. At that time, Chan Master Cuiyan (Cuiyan Chanshi) moved to Longmian, greatly propagating the profound teachings. The Master then sought to leave home. He requested permission from the court, and King Wenmu (Wenmu Wang) granted his wish. He respectfully took Chan Master Cuiyan as his teacher, diligently serving the community, wearing only a coarse cloth robe.

Later, he went to Tianzhu Peak (Pillar of Heaven Peak) on Mount Tiantai (Tiantai Mountain), where he practiced meditation for ninety days. A bird, like a crow, nested in the folds of his robe. Upon visiting National Teacher Shaoguo, he was deeply valued at first sight. The National Teacher secretly imparted the profound essence of the Dharma to him, saying, 'You have a karmic connection with the Marshal, and you will perform great Buddhist deeds in the future. It is a pity that I will not be able to see it.'

The Master initially resided at Xuedou Temple (Xuedou Temple). During an assembly, he said, 'Here at Xuedou, there are swift waterfalls of a thousand fathoms, not stopping even a tiny grain of rice. There are strange cliffs of ten thousand ren (a Chinese unit of length), with no place to stand. Where are you all going to advance?'

A monk asked, 'How is one to tread the single path of Xuedou?'

The Master replied, 'Step by step, cold flowers congeal; word by word, thorough ice.' He also composed a verse:

'A lone ape cries, the moon falls on the mid-mountain; a wild guest hums, the lamp fades in the middle of the night.

Who can appreciate this scene at this time? Only the Chan monk sitting in meditation deep in the white clouds.'

In the first year of Jianlong (960 AD), King Zhongyi (Zhongyi Wang) invited the Master to reside at Lingyin Temple (Lingyin Temple), making him the first abbot. The following year, he invited the Master to reside at Yongming Temple (Yongming Temple), making him the second abbot.

A monk asked, 'What is the essence of Yongming?'

The Master replied, 'Add more incense.'

The monk said, 'Thank you for the instruction, Master.'

The Master said, 'Fortunately, there is no connection.' He also composed a verse:

'If you want to know the essence of Yongming, it is the lake in front of the gate.

The sun shines, and light arises; the wind comes, and waves rise.'

A monk asked, 'I have been at Yongming for a long time, why do I not understand the family style of Yongming?'

The Master replied, 'Comprehend where you do not comprehend.'

The monk asked, 'How does one comprehend where one does not comprehend?'

The Master replied, 'An elephant is born from a cow's womb.'

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碧海起紅塵。

師著宗鏡錄一百卷。播於海外。高麗國王覽師言教。遣使赍書敘弟子禮。又遣僧三十六人問道。皆承印記。前後歸本國。各化一方。以開寶八年十二月二十六日示寂凈慈。塔于大慈山。

贊曰。

一出頭來　　風標迥別 　棄華亭鎮將　　腰佩寶刀 　依龍𠕋老僧　　身被布衲 　誦法華七行俱下　　感群羊跪聽座隅 　習大定三月方回　　有斥鷃巢棲衣褶 　天臺得片言悟旨　　唸唸幻緣空 　乳峰指一路通玄　　步步寒花結 　迅瀑千尋不停纖粟　　探水丈痕深 　奇巖萬仞迥絕躋攀　　望崖心路絕 　牛胎生象子　　垂示太分明 　碧海起紅塵　　家風重滿泄 　枕藜床喚回清夢　　野客吟殘半夜燈 　倚蒲團坐斷白雲　　孤猿叫落中巖月 　著宗鏡一百餘卷　　點䥫成金 　印高麗三十六僧　　證龜作鱉

潛行密用。佛眼亦難窺。真精進幢。慧日峰前亙百世。光明燦發。

法眼至此三世。師雖印高麗三十六僧。然傳燈不載名字．機緣。茲不及贅。

正宗贊終

小師　居涇　焚香拜手稽首謹書于乳峰。

【現代漢語翻譯】 現代漢語譯本： 碧海揚起紅塵。 永明延壽禪師撰寫了《宗鏡錄》一百卷，流傳到海外。高麗國王閱讀了禪師的言教，派遣使者攜帶書信，以弟子之禮相待，又派遣僧侶三十六人前來問道，都得到了印可。這些僧侶前後回到本國，各自教化一方。禪師于開寶八年十二月二十六日在凈慈寺圓寂，塔建在大慈山。 讚頌說： 一出頭來，風采就與衆不同； 捨棄華亭鎮將的職位，不再腰佩寶刀； 依止龍𠕋老僧，身上穿著粗布僧衣； 誦讀《法華經》七行字，一氣呵成，感動得群羊跪在座旁聽講； 修習大定，三個月才出定，有斥鷃在衣褶中築巢； 在天臺山得到片言隻語，領悟了真諦，念念不忘一切都是虛幻的緣起； 乳峰指明了一條通往玄妙的道路，每一步都踏著寒冷的花朵； 飛流直下的瀑布，即使是極小的東西也不會停留，探測水流，能知道水的深度； 奇特的山巖，高聳入雲，沒有人能夠攀登，望著懸崖，心中的道路也斷絕了； 牛生下大象，垂示的道理太分明了； 碧海揚起紅塵，家風再次充滿； 在藜床上醒來，喚回清醒的夢境，山野的客人吟唱著殘燈半夜的詩句； 倚靠在蒲團上，阻斷了白雲，孤獨的猿猴叫落了山中的月亮； 撰寫《宗鏡錄》一百多卷，點石成金； 印可高麗三十六位僧人，指龜為鱉。 潛藏的修行，秘密的運用，即使是佛眼也難以窺視。真是精進的旗幟，在慧日峰前照耀百世，光明燦爛。 法眼宗到此已經是第三代。禪師雖然印可了高麗三十六位僧人，但是《傳燈錄》沒有記載他們的名字和機緣，這裡就不再贅述了。 《正宗贊》結束 小師居涇，焚香拜手，稽首謹書于乳峰。

【English Translation】 English version: The blue sea gives rise to red dust. Chan Master Yongming Yanshou authored one hundred volumes of the 'Zongjing Lu' (Record of the Source Mirror), which spread overseas. The King of Goryeo (Korea), after reading the Master's teachings, sent an envoy with a letter, treating him with the respect due to a disciple, and also dispatched thirty-six monks to inquire about the Dharma, all of whom received his seal of approval. These monks returned to their country in succession, each transforming one region. The Master passed away at Jingci Temple on the twenty-sixth day of the twelfth month of the eighth year of the Kaibao era (975 AD), and his stupa was built on Mount Daci. The eulogy says: Once he emerges, his demeanor is exceptionally distinct; Abandoning the position of garrison commander of Huating, no longer wearing a precious sword at his waist; Relying on the old monk of Longrui, wearing a coarse cloth robe on his body; Reciting seven lines of the 'Lotus Sutra' in one breath, moving the flock of sheep to kneel and listen beside the seat; Practicing great samadhi, emerging from meditation after three months, with wrens nesting in the folds of his robe; Gaining insight from a few words at Mount Tiantai, constantly mindful that all is illusory arising; Mount Ru (literally 'nipple peak') points out a path to the profound, each step treading on cold flowers; A rushing waterfall of a thousand fathoms does not stop for even the smallest thing, exploring the water to know its depth; Strange rocks ten thousand feet high, impossible to climb, gazing at the cliff, the path in the heart is cut off; A cow gives birth to an elephant, the teaching is too clear; The blue sea gives rise to red dust, the family style is once again full; Awakening on a藜(lí) bed, recalling a clear dream, a wild guest chanting verses by the dim lamp in the middle of the night; Leaning on a蒲團(pútuán) cushion, blocking the white clouds, a solitary ape cries as the moon falls on the central cliff; Authoring over one hundred volumes of the 'Zongjing Lu', turning base metal into gold; Approving thirty-six monks from Goryeo, mistaking a turtle for a鱉(biē) (softshell turtle). Hidden practice, secret application, even the Buddha's eye finds it difficult to perceive. Truly a banner of diligent progress, shining before Huiri Peak for hundreds of generations, its light brilliantly illuminating. The Fayan (法眼) school has reached its third generation. Although the Master approved thirty-six monks from Goryeo, the 'Transmission of the Lamp' does not record their names or circumstances, so I will not elaborate here. End of the 'Orthodox Eulogy' The junior monk, Jujing, burns incense, bows, and respectfully writes this at Mount Ru.

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